‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ‪.‬‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ ﺍﻷﻭﻝ ﺑﻼ ﺑﺪﺍﻳﺔ ﻭﺍﻵﺧﺮ ﺑﻼ ‪‬ﺎﻳﺔ ﺍﳌﻨﺰﻩ ﻋﻦ‬
‫ﺍﳊﺪ ﻭﺍﳉﻠﻮﺱ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﻜﻴﻒ ‪ ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺴـﻤﻴﻊ ﺍﻟﺒﺼـﲑ ‪،‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺀﺍﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﻄﻴﺒﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ ‪ .‬ﻭﺑﻌﺪ‬
‫ﻫﺬﻩ ﺭﺳﺎﻟﺔ ﻣﻬﻤﺔ ﻓﻴﻬﺎ ﺑﻴﺎﻥ ﻣﻌﺘﻘﺪ ﻭﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﰲ ﻧﻔﻴﻬﻢ ﺍﳊـﺪ ﻭﺍﳉﻠـﻮﺱ‬
‫ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﻜﻴﻒ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬

‫ﺃﲰﻴﺘﻬﺎ ‪ :‬ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪ .‬ﺍﻟﻨﺴﺨﺔ ﺍﳉﺎﻫﺰﺓ ‪2008-10-8‬‬

‫ﻛﺘﺒﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻠﻲ ﳏﻤﻮﺩ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻷﺷﻌﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺪﺍﱐ‬

‫ﻣﻘﺪﻣﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪:‬‬

‫ﺍﻋﻠﻢ ﺭﲪﻚ ﺍﷲ ﺃﻥ ﺍ‪‬ﺴﻤﺔ ﺯﺍﺩﺕ ﺷﻮﻛﺘﻬﺎ ﰲ ﺯﻣﻨﻨﺎ ﻭﻋﺼﺮﻧﺎ ﻫﺬﺍ ﺑﺴﺒﺐ ﻗـﻮﺓ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﻟﺪﺍﻋﻤﺔ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﻔﺮﻗﺔ ﺑﻜﻞ ﺍﻟﻮﺳـﺎﺋﻞ ﻓﻤﻜﻨـﺖ ﳍـﺎ ﰲ‬
‫ﺍﻷﺭﺽ ﺑﻘﻮﺓ ﻭﻧﻔﻮﺫ ﺳﻠﻄﺎ‪‬ﺎ ﻣﻦ ﺍﳌﺎﻝ ﻭﺍﻟﺸﻮﻛﺔ ﺩﺍﺧـﻞ ﺣـﺪﻭﺩﻫﺎ ﰲ ﺍﻟﺴـﻠﻄﺔ‬
‫ﻭﺍﻟﺒﻄﺶ ﻭﻣﻨﺎﺑﺬﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺗﻌﻘﺒﻬﻢ ﰲ ﺃﻣﺎﻛﻦ ﻧﻔﻮﺫﻫـﺎ ﻭﺍﻟﺘﻬﺪﻳـﺪ ﻭﺍﻟﻮﻋﻴـﺪ‬
‫ﻓﺄﺣﻜﻤﺖ ﺳﻴﻄﺮ‪‬ﺎ ﻭﻣﻼﺣﻘﺔ ﻛﻞ ﻣﻦ ﺧﺎﻟﻔﻬﺎ ﻭﺣﻜﻤﺖ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻀﻼﻝ ﻭﺍﻟﺒﺪﻋﺔ‬
‫ﻭﻣﻨﻌﺖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﻣﻨﺎﺻﺐ ﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﻘﻀﺎﺀ ﻭﻣﺮﺍﻛﺰ ﺍﻟﻨﻔﻮﺫ ﻭﺭﻣﺖ ‪‬ﻢ ﲢـﺖ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺘﺮﺍﺏ ﻭﺳﺪﺕ ﻋﻠﻴﻬﻢ ﻛﻞ ﺑﺎﺏ ﻓﻀﻌﻔﺖ ﺷﻮﻛﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻗﻮﻳﺖ ﺷﻮﻛﺔ ﺃﻫـﻞ‬
‫ﺍﻟﺒﺪﻋﺔ ﻓﺴﺒﺤﺎﻥ ﺍﳌﻠﻚ ﺍﻟﻮﻫﺎﺏ ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﺮﺓ ﺃﻧﻪ ﻟﺪﻳﻬﻢ ﻭﺳﺎﺋﻞ ﺇﻋﻼﻣﻴﺔ ﺿﺨﻤﺔ‬
‫ﻛﺒﲑﺓ ﺳﺎﳘﺖ ﰲ ﺑﺚ ﻭﺍﻧﺘﺸﺎﺭ ﺩﻳﻨﻬﻢ ﻭﻋﻘﻴﺪ‪‬ﻢ ﻭﲰﻮﻣﻬﻢ ﺍﻟﻘﺎﺗﻠﺔ ﺑﲔ ﻋﻮﺍﻡ ﺃﻫـﻞ‬
‫ﺍﻟﺴﻨﺔ ‪ ،‬ﺑﻞ ﻭﺑﲔ ﺑﻌﺾ ﻣﺸﺎﺋﺦ ﺍﻟﺴﻨﺔ ﻭﻣﺪﻋﻲ ﺍﳌﺸﻴﺨﺔ ﺃﻳﻀﺎ ‪ ،‬ﺍﻟﻠـﻬﻢ ﻳـﺎ ﻭﱄ‬
‫ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﺍﺭﻓﻊ ﺍﻟﺒﻼﺀ ﻋﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻣﻜﻦ ﳍﻢ ﰲ ﺍﻷﺭﺽ ﺇﻧـﻚ‬
‫ﻋﻠﻰ ﻣﺎ ﺗﺸﺎﺀ ﻗﺪﻳﺮ ‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻟﺴﻨﺔ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﳊﺴـﻦ ﺍﻷﺷـﻌﺮﻱ ﰲ ﺭﺳـﺎﻟﺔ ﺇﱃ ﺃﻫـﻞ ﺍﻟﺜﻐـﺮ‬
‫ﻭﻫﻮ ﻋﻠﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺑﺸﺮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑـﻦ‬
‫ﻣﻮﺳﻰ ﺑﻦ ﺑﻼﻝ ‪ :‬ﺍﻹﲨﺎﻉ ﺍﻟﺜﺎﻣﻦ ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﳚﻲﺀ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﻭﺍﳌﻠﻚ ﺻﻔﺎ ﺻﻔﺎ ﻟﻌﺮﺽ ﺍﻷﻣﻢ ﻭﺣﺴﺎ‪‬ﺎ ﻭﻋﻘﺎ‪‬ﺎ ﻭﺛﻮﺍ‪‬ﺎ ﻓﻴﻐﻔﺮ ﳌﻦ ﻳﺸﺎﺀ ﻣـﻦ‬
‫ﺍﳌﺬﻧﺒﲔ ﻭﻳﻌﺬﺏ ﻣﻨﻬﻢ ﻣﻦ ﻳﺸﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﻭﻟﻴﺲ ﳎﻴﺌﻪ ﺣﺮﻛﺔ ﻭﻻ ﺯﻭﺍﻻ ﻭﺇﳕـﺎ‬
‫ﻳﻜﻮﻥ ﺍ‪‬ﻲﺀ ﺣﺮﻛﺔ ﻭﺯﻭﺍﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﺎﺋﻲ ﺟﺴﻤﺎ ﺃﻭ ﺟﻮﻫﺮﺍ ﻓﺈﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﺗﻌﺎﱃ‬
‫ﻟﻴﺲ ﲜﺴﻢ ﻭﻻ ﺟﻮﻫﺮ ﱂ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﻴﺌﻪ ﻧﻘﻠﺔ ﺃﻭ ﺣﺮﻛﺔ ﺃﻻ ﺗﺮﻯ ﺃ‪‬ـﻢ ﻻ‬
‫ﻳﺮﻳﺪﻭﻥ ﺑﻘﻮﳍﻢ ﺟﺎﺀﺕ ﺯﻳﺪﺍ ﺍﳊﻤﻰ ﺃ‪‬ﺎ ﺗﻨﻘﻠﺖ ﺇﻟﻴﻪ ﺃﻭ ﲢﺮﻛﺖ ﻣﻦ ﻣﻜﺎﻥ ﻛﺎﻧﺖ‬
‫ﻓﻴﻪ ﺇﺫ ﱂ ﺗﻜﻦ ﺟﺴﻤﺎ ﻭﻻ ﺟﻮﻫﺮﺍ ﻭﺇﳕﺎ ﳎﻴﺌﻬﺎ ﺇﻟﻴﻪ ﻭﺟﻮﺩﻫﺎ ﺑﻪ ﻭﺃﻧﻪ ﺗﻌﺎﱃ ﻳﻨـﺰﻝ‬
‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ﻭﻟﻴﺲ ﻧﺰﻭﻟﻪ ﻧﻘﻠﺔ ﻷﻧﻪ ﻟﻴﺲ ﲜﺴـﻢ ﻭﻻ‬
‫ﺟﻮﻫﺮ ﻭﻗﺪ ﻧﺰﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ﻋﻨﺪ ﻣﻦ ﺧﺎﻟﻔﻨﺎ ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ :‬ﻭﻻ ﳚﺐ ﺇﺫﺍ‬
‫ﺍﺛﺒﺘﻨﺎ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻟﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﺩﻟﺖ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﲨـﺎﻉ‬
‫ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﳏﺪﺛﺔ ﻷﻧﻪ ﺗﻌﺎﱃ ﱂ ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ‪‬ﺎ ﻭﻻ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺃﻋﺮﺍﺿﺎ‬
‫ﻷﻧﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﲜﺴﻢ ﻭﺇﳕﺎ ﺗﻮﺟﺪ ﺍﻷﻋﺮﺍﺽ ﰲ ﺍﻷﺟﺴﺎﻡ ﻭﻳﺪﻝ ﺑﺄﻋﺮﺍﺿﻬﺎ ﻓﻴﻬﺎ‬
‫ﻭﺗﻌﺎﻗﺒﻬﺎ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺣﺪﺛﻬﺎ ﻭﻻ ﳚﺐ ﺍﻥ ﺗﻜﻮﻥ ﻏﲑﻩ ﺗﻌﺎﱃ ﻷﻥ ﻏﲑ ﺍﻟﺸﻲﺀ ﻫﻮ‬
‫ﻣﺎ ﳚﻮﺯ ﻣﻔﺎﺭﻗﺔ ﺻﻔﺎﺗﻪ ﻟﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﰲ ﻣﻔﺎﺭﻗﺘﻬﺎ ﻟﻪ ﻣﺎﻳﻮﺟﺐ ﺣﺪﺛﻪ ﻭﺧﺮﻭﺟـﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻋﻦ ﺍﻷﻟﻮﻫﻴﺔ ﻭﻫﺬﺍ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﻛﻤﺎ ﻻ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻧﻔﺲ ﺍﻟﺒﺎﺭﻱ ﺗﻌـﺎﱃ‬
‫ﺟﺴﻤﺎ ﺃﻭ ﺟﻮﻫﺮﺍ ﺃﻭ ﳏﺪﻭﺩﺍ ﺃﻭ ﰲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ ﺃﻭ ﰲ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻻ ﳚﻮﺯ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺻﻔﺎﺗﻨﺎ ﳌﻔﺎﺭﻗﺘﻪ ﻟﻨﺎ ﻓﻠﺬﻟﻚ ﻻ ﳚﻮﺯ ﻋﻠﻰ ﺻﻔﺎﺗﻪ ﻣﺎ ﳚﻮﺯ ﻋﻠﻰ ﺻـﻔﺎﺗﻨﺎ‬
‫ﻭﻻ ﳚﺐ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻏﲑﻩ ﺃﻥ ﺗﻜﻮﻥ ﻧﻔﺴﻪ ﻻﺳﺘﺤﺎﻟﺔ ﻛﻮﻧﻪ ﺣﻴـﺎﺓ‬
‫ﺃﻭ ﻋﻠﻤﺎ ﺃﻭ ﻗﺪﺭﺓ ﻷﻥ ﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳﺘﺄﺕ ﻣﻨﻪ ﺍﻟﻔﻌﻞ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻔﻌﻞ ﻳﺘﺄﺗﻰ‬
‫ﻣﻦ ﺍﳊﻲ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﺎﱂ ﺩﻭﻥ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺗﺒﻴﲔ‬
‫ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ﻓﻴﻤﺎ ﻧﺴﺐ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﻟﻠﺤﺎﻓﻆ ﺍﳌﺆﺭﺥ ﺍﻹﻣﺎﻡ‬
‫ﺣﺎﻓﻆ ﺍﻟﺸﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﻋﺴﺎﻛﺮ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ‬
‫‪ : 149‬ﻛﺘﺐ ﺇﱄ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻘﺴﻢ ﻧﺼﺮ ﺑﻦ ﻧﺼﺮ ﺍﻟﻮﺍﻋﻆ ﳜﱪﱐ ﻋﻦ ﺍﻟﻘﺎﺿﻲ‬
‫ﺃﰊ ﺍﳌﻌﺎﱄ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﺫﻛﺮ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﻓﻘﺎﻝ ﻧﻀـﺮ ﺍﷲ ﻭﺟﻬـﻪ‬
‫ﻭﻗﺪﺱ ﺭﻭﺣﻪ ﻓﺈﻧﻪ ﻧﻈﺮ ﰲ ﻛﺘﺐ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳉﻬﻤﻴﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻭﺇ‪‬ـﻢ ﻋﻄﻠـﻮﺍ‬
‫ﻭﺃﺑﻄﻠﻮﺍ ﻓﻘﺎﻟﻮﺍ ﻻ ﻋﻠﻢ ﷲ ﻭﻻ ﻗﺪﺭﺓ ﻭﻻ ﲰﻊ ﻭﻻ ﺑﺼﺮ ﻭﻻ ﺣﻴﺎﺓ ﻭﻻ ﺑﻘـﺎﺀ ﻭﻻ‬
‫ﺇﺭﺍﺩﺓ ﻭﻗﺎﻟﺖ ﺍﳊﺸﻮﻳﺔ ﻭﺍ‪‬ﺴﻤﺔ ﻭﺍﳌﻜﻴﻔﺔ ﺍﶈﺪﺩﺓ ﺃﻥ ﷲ ﻋﻠﻤﺎ ﻛﺎﻟﻌﻠﻮﻡ ﻭﻗـﺪﺭﺓ‬
‫ﻛﺎﻟﻘﺪﺭ ﻭﲰﻌﺎ ﻛﺎﻷﲰﺎﻉ ﻭﺑﺼﺮﺍ ﻛﺎﻷﺑﺼﺎﺭ ﻓﺴﻠﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ‬
‫ﻓﻘﺎﻝ ﺇﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻤﺎ ﻻ ﻛﺎﻟﻌﻠﻮﻡ ﻭﻗـﺪﺭﺓ ﻻ ﻛﺎﻟﻘـﺪﺭ ﻭﲰﻌـﺎ ﻻ‬
‫ﻛﺎﻷﲰﺎﻉ ﻭﺑﺼﺮﺍ ﻻ ﻛﺎﻷﺑﺼﺎﺭ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺟﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﻘـﺪﺭ‬
‫ﻋﻠﻰ ﺇﺣﺪﺍﺙ ﺷﻲﺀ ﻭﻻ ﻋﻠﻰ ﻛﺴﺐ ﺷﻲﺀ ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﻫـﻮ ﻗـﺎﺩﺭ ﻋﻠـﻰ‬
‫ﺍﻹﺣﺪﺍﺙ ﻭﺍﻟﻜﺴﺐ ﻣﻌﺎ ﻓﺴﻠﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﺍﻟﻌﺒﺪ ﻻ ﻳﻘﺪﺭ‬
‫ﻋﻠﻰ ﺍﻹﺣﺪﺍﺙ ﻭﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ﻭﻧﻔﻰ ﻗﺪﺭﺓ ﺍﻹﺣـﺪﺍﺙ ﻭﺃﺛﺒـﺖ ﻗـﺪﺭﺓ‬
‫ﺍﻟﻜﺴﺐ ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ ﺍﳊﺸﻮﻳﺔ ﺍﳌﺸﺒﻬﺔ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳـﺮﻯ ﻣﻜﻴﻔـﺎ‬
‫ﳏﺪﻭﺩﺍ ﻛﺴﺎﺋﺮ ﺍﳌﺮﺋﻴﺎﺕ ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳉﻬﻤﻴﺔ ﻭﺍﻟﻨﺠﺎﺭﻳﺔ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺮﻯ‬
‫ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻓﺴﻠﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﻳﺮﻯ ﻣﻦ ﻏﲑ ﺣﻠﻮﻝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻻ ﺣﺪﻭﺩ ﻭﻻ ﺗﻜﻴﻴﻒ ﻛﻤﺎ ﻳﺮﺍﻧﺎ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﻏـﲑ ﳏـﺪﻭﺩ ﻭﻻ‬
‫ﻣﻜﻴﻒ ﻓﻜﺬﻟﻚ ﻧﺮﺍﻩ ﻭﻫﻮ ﻏﲑ ﳏﺪﻭﺩ ﻭﻻ ﻣﻜﻴﻒ ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ ﺍﻟﻨﺠﺎﺭﻳـﺔ ﺍﻥ‬
‫ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﺑﻜﻞ ﻣﻜﺎﻥ ﻣﻦ ﻏﲑ ﺣﻠﻮﻝ ﻭﻻ ﺟﻬﺔ ﻭﻗﺎﻟﺖ ﺍﳊﺸﻮﻳﺔ ﻭﺍ‪‬ﺴﻤﺔ‬
‫ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺣﺎﻝ ﰲ ﺍﻟﻌﺮﺵ ﻭﺃﻥ ﺍﻟﻌﺮﺵ ﻣﻜﺎﻥ ﻟﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻴـﻪ ﻓﺴـﻠﻚ‬
‫ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﻛﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﻓﺨﻠﻖ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﺳﻲ ﻭﱂ ﳛﺘﺞ ﺇﱃ ﻣﻜﺎﻥ‬
‫ﻭﻫﻮ ﺑﻌﺪ ﺧﻠﻖ ﺍﳌﻜﺎﻥ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻘﻪ ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﻟﻪ ﻳﺪ ﻳﺪ ﻗﺪﺭﺓ ﻭﻧﻌﻤﺔ‬
‫ﻭﻭﺟﻬﻪ ﻭﺟﻪ ﻭﺟﻮﺩ ﻭﻗﺎﻟﺖ ﺍﳊﺸﻮﻳﺔ ﻳﺪﻩ ﻳﺪ ﺟﺎﺭﺣﺔ ﻭﻭﺟﻬﻪ ﻭﺟﻪ ﺻﻮﺭﺓ ﻓﺴﻠﻚ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﻳﺪﻩ ﻳﺪ ﺻﻔﺔ ﻭﻭﺟﻬﻪ ﻭﺟﻪ ﺻـﻔﺔ ﻛﺎﻟﺴـﻤﻊ‬
‫ﻭﺍﻟﺒﺼﺮ ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻨﺰﻭﻝ ﻧﺰﻭﻝ ﺑﻌﺾ ﺁﻳﺎﺗﻪ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺍﻹﺳـﺘﻮﺍﺀ‬
‫ﲟﻌﲎ ﺍﻹﺳﺘﻴﻼﺀ ﻭﻗﺎﻟﺖ ﺍﳌﺸﺒﻬﺔ ﻭﺍﳊﺸﻮﻳﺔ ﺍﻟﻨﺰﻭﻝ ﻧﺰﻭﻝ ﺫﺍﺗﻪ ﲝﺮﻛﺔ ﻭﺍﻧﺘﻘﺎﻝ ﻣﻦ‬
‫ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﻭﺍﻹﺳﺘﻮﺍﺀ ﺟﻠﻮﺱ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺣﻠﻮﻝ ﻓﻴﻪ ﻓﺴﻠﻚ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﺍﻟﻨﺰﻭﻝ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﺍﻹﺳﺘﻮﺍﺀ ﻭﻛـﺬﻟﻚ ﻗﺎﻟـﺖ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﻛﻼﻡ ﺍﷲ ﳐﻠﻮﻕ ﳐﺘﺮﻉ ﻣﺒﺘﺪﻉ ﻭﻗﺎﻟﺖ ﺍﳊﺸﻮﻳﺔ ﺍ‪‬ﺴﻤﺔ ﺍﳊﺮﻭﻑ ﺍﳌﻘﻄﻌﺔ‬
‫ﻭﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ ﻳﻜﺘﺐ ﻋﻠﻴﻬﺎ ﻭﺍﻷﻟﻮﺍﻥ ﺍﻟﱵ ﻳﻜﺘﺐ ‪‬ﺎ ﻭﻣﺎ ﺑﲔ ﺍﻟـﺪﻓﺘﲔ ﻛﻠـﻬﺎ‬
‫ﻗﺪﳝﺔ ﺃﺯﻟﻴﺔ ﻓﺴﻠﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻗﺪﱘ ﻏﲑ‬
‫ﻣﻐﲑ ﻭﻻ ﳐﻠﻮﻕ ﻭﻻ ﺣﺎﺩﺙ ﻭﻻ ﻣﺒﺘﺪﻉ ﻓﺄﻣﺎ ﺍﳊـﺮﻭﻑ ﺍﳌﻘﻄﻌـﺔ ﻭﺍﻷﺟﺴـﺎﻡ‬
‫ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺻﻮﺍﺕ ﻭﺍﶈﺪﻭﺩﺍﺕ ﻭﻛﻞ ﻣﺎ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﺍﳌﻜﻴﻔﺎﺕ ﳐﻠﻮﻕ ﻣﺒﺘﺪﻉ‬
‫ﳐﺘﺮﻉ ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳉﻬﻤﻴﺔ ﻭﺍﻟﻨﺠﺎﺭﻳﺔ ﺍﻹﳝﺎﻥ ﳐﻠﻮﻕ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‬
‫ﻭﻗﺎﻟﺖ ﺍﳊﺸﻮﻳﺔ ﺍ‪‬ﺴﻤﺔ ﺍﻹﳝﺎﻥ ﻗﺪﱘ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻓﺴﻠﻚ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻭﻗﺎﻝ ﺍﻹﳝﺎﻥ ﺇﳝﺎﻧﺎﻥ ﺇﳝﺎﻥ ﷲ ﻓﻬﻮ ﻗﺪﱘ ﻟﻘﻮﻟﻪ ﺍﳌﺆﻣﻦ ﺍﳌﻬﻴﻤﻦ ﻭﺇﳝﺎﻥ‬
‫ﻟﻠﺨﻠﻖ ﻓﻬﻮ ﳐﻠﻮﻕ ﻷﻧﻪ ﻣﻨﻬﻢ ﻳﺒﺪﻭ ﻭﻫﻢ ﻣﺜﺎﺑﻮﻥ ﻋﻠﻰ ﺇﺧﻼﺻﻪ ﻣﻌﺎﻗﺒﻮﻥ ﻋﻠـﻰ‬
‫ﺷﻜﻪ ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ ﺍﳌﺮﺟﺌﺔ ﻣﻦ ﺃﺧﻠﺺ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺮﺓ ﰲ ﺇﳝﺎﻧﻪ ﻻ ﻳﻜﻔﺮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺑﺎﺭﺗﺪﺍﺩ ﻭﻻ ﻛﻔﺮ ﻭﻻ ﻳﻜﺘﺐ ﻋﻠﻴﻪ ﻛﺒﲑﺓ ﻗﻂ ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺇﻥ ﺻﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ‬
‫ﻣﻊ ﺇﳝﺎﻧﻪ ﻭﻃﺎﻋﺎﺗﻪ ﻣﺎﻳﺔ ﺳﻨﺔ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻗﻂ ﻓﺴﻠﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻃﺮﻳﻘﺔ‬
‫ﺑﻴﻨﻬﻤﺎ ﻭﻗﺎﻝ ﺍﳌﺆﻣﻦ ﺍﳌﻮﺣﺪ ﺍﻟﻔﺎﺳﻖ ﻫﻮ ﰲ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﻥ ﺷﺎﺀ ﻋﻔـﺎ ﻋﻨـﻪ‬
‫ﻭﺃﺩﺧﻠﻪ ﺍﳉﻨﺔ ﻭﺇﻥ ﺷﺎﺀ ﻋﺎﻗﺒﻪ ﺑﻔﺴﻘﻪ ﰒ ﺃﺩﺧﻠﻪ‪ .‬ﻭ ﰲ ﺃﻭﻝ ﻛﺘﺎﺑﻪ ﺍﻟـﺬﻱ ﲰـﺎﻩ‬
‫ﺑﺎﻹﺑﺎﻧﺔ ﻓﺈﻧﻪ ﻗﺎﻝ ﺍﳊﻤﺪ ﷲ ﺍﻷﺣﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺎﺟﺪ ﺍﳌﺘﻔﺮﺩ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﳌﺘﻤﺠﺪ‬
‫ﺑﺎﻟﺘﻤﺠﻴﺪ ﺍﻟﺬﻱ ﻻ ﺗﺒﻠﻐﻪ ﺻﻔﺎﺕ ﺍﻟﻌﺒﻴﺪ ﻭﻟﻴﺲ ﻟﻪ ﻣﺜﻞ ﻭﻻ ﻧﺪﻳﺪ ﻭﻫﻮ ﺍﳌﺒـﺪﻯﺀ‬
‫ﺍﳌﻌﻴﺪ ﺟﻞ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﺼﺎﺣﺒﺔ ﻭﺍﻷﺑﻨﺎﺀ ﻭﺗﻘﺪﺱ ﻋﻦ ﻣﻼﻣﺴﺔ ﺍﻟﻨﺴﺎﺀ ﻓﻠﻴﺴﺖ ﻟﻪ‬
‫ﻋﺰﺓ ﺗﻨﺎﻝ ﻭﻻ ﺣﺪ ﺗﻀﺮﺏ ﻟﻪ ﻓﻴﻪ ﺍﻷﻣﺜﺎﻝ ﱂ ﻳﺰﻝ ﺑﺼﻔﺎﺗﻪ ﺃﻭﻻ ﻗﺪﻳﺮﺍ ﻭﻻ ﻳـﺰﺍﻝ‬
‫ﻋﺎﳌﺎ ﺧﺒﲑﺍ ﺳﺒﻖ ﺍﻹﺷﻴﺎﺀ ﻋﻠﻤﻪ ﻭﻧﻔﺬﺕ ﻓﻴﻬﺎ ﺇﺭﺍﺩﺗﻪ ﻓﻠﻢ ﺗﻌﺰﺏ ﻋﻨـﻪ ﺧﻔﻴـﺎﺕ‬
‫ﺍﻷﻣﻮﺭ ﻭﱂ ﺗﻐﲑﻩ ﺳﻮﺍﻟﻒ ﺻﺮﻭﻑ ﺍﻟﺪﻫﻮﺭ ﻭﱂ ﻳﻠﺤﻘﻪ ﰲ ﺧﻠﻖ ﺷﻲﺀ ﳑﺎ ﺧﻠـﻖ‬
‫ﻛﻼﻝ ﻭﻻ ﺗﻌﺐ ﻭﻻ ﻣﺴﻪ ﻟﻐﻮﺏ ﻭﻻ ﻧﺼﺐ ﺧﻠﻖ ﺍﻷﺷـﻴﺎﺀ ﺑﻘﺪﺭﺗـﻪ ﻭﺩﺑﺮﻫـﺎ‬
‫ﲟﺸﻴﺌﺘﻪ ﻭﻗﻬﺮﻫﺎ ﲜﱪﻭﺗﻪ ﻭﺫﻟﻠﻬﺎ ﺑﻌﺰﺗﻪ ﻓﺬﻝ ﻟﻌﻈﻤﺘﻪ ﺍﳌﺘﻜﱪﻭﻥ ﻭﺍﺳﺘﻜﺎﻥ ﻟﻌﻈـﻢ‬
‫ﺭﺑﻮﺑﻴﺘﻪ ﺍﳌﺘﻌﻈﻤﻮﻥ ﻭﺍﻧﻘﻄﻊ ﺩﻭﻥ ﺍﻟﺮﺳﻮﺥ ﰲ ﻋﻠﻤﻪ ﺍﳌﻤﺘﺮﻭﻥ ﻭﺫﻟﺖ ﻟﻪ ﺍﻟﺮﻗـﺎﺏ‬
‫ﻭﺣﺎﺭﺕ ﰲ ﻣﻠﻜﻮﺗﻪ ﻓﻄﻦ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ ﻭﻗﺎﻣﺖ ﺑﻜﻠﻤﺘﻪ ﺍﻟﺴـﻤﻮﺍﺕ ﺍﻟﺴـﺒﻊ‬
‫ﻭﺍﺳﺘﻘﺮﺕ ﺍﻷﺭﺽ ﺍﳌﻬﺎﺩ ﻭﺛﺒﺘﺖ ﺍﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻲ ﻭﺟﺮﺕ ﺍﻟﺮﻳﺎﺡ ﺍﻟﻠﻮﺍﻗﺢ ﻭﺳﺎﺭ‬
‫ﰲ ﺟﻮ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺤﺎﺏ ﻭﻗﺎﻣﺖ ﻋﻠﻰ ﺣﺪﻭﺩﻫﺎ ﺍﻟﺒﺤﺎﺭ ﻭﻫﻮ ﺇﻟﻪ ﻗﺎﻫﺮ ﳜﻀﻊ ﻟﻪ‬
‫ﺍﳌﺘﻌﺰﺯﻭﻥ ﻭﳜﺸﻊ ﻟﻪ ﺍﳌﺘﺮﻓﻌﻮﻥ ﻭﻳﺪﻳﻦ ﻃﻮﻋﺎ ﻭﻛﺮﻫﺎ ﻟﻪ ﺍﻟﻌﺎﳌﻮﻥ ﳓﻤﺪﻩ ﻛﻤﺎ ﲪﺪ‬
‫ﻧﻔﺴﻪ ﻭﻛﻤﺎ ﺭﺑﻨﺎ ﻟﻪ ﺃﻫﻞ ﻭﻧﺴﺘﻌﻴﻨﻪ ﺇﺳﺘﻌﺎﻧﺔ ﻣﻦ ﻓﻮﺽ ﺃﻣﺮﻩ ﺇﻟﻴﻪ ﻭﺃﻗﺮ ﺃﻧﻪ ﻻ ﻣﻠﺠﺄ‬
‫ﻭﻻ ﻣﻨﺠﻲ ﻣﻨﻪ ﺇﻻ ﺇﻟﻴﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﺇﺳﺘﻐﻔﺎﺭ ﻣﻘﺮ ﺑﺬﻧﺒﻪ ﻣﻌﺘﺮﻑ ﲞﻄﻴﺌﺘﻪ ﻭﻧﺸﻬﺪ ﺃﻥ‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﺇﻗﺮﺍﺭﺍ ﺑﻮﺣﺪﺍﻧﻴﺘﻪ ﻭﺇﺧﻼﺻﺎ ﻟﺮﺑﻮﺑﻴﺘﻪ ﻭﺇﻧﻪ ﺍﻟﻌﺎﱂ‬
‫ﲟﺎ ﺗﺒﻄﻨﻪ ﺍﻟﻀﻤﺎﺋﺮ ﻭﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺍﻟﺴﺮﺍﺋﺮ ﻭﻣﺎ ﲣﻔﻴﻪ ﺍﻟﻨﻔﻮﺱ ﻭﻣﺎ ﲣﺰﻥ ﺍﻟﺒﺤـﺎﺭ‬
‫ﻭﻣﺎ ﺗﻮﺍﺭﻱ ﺍﻷﺳﺮﺍﺭ ﻭﻣﺎ ﺗﻐﻴﺾ ﺍﻷﺭﺣﺎﻡ ﻭﻣﺎ ﺗﺰﺩﺍﺩ ﻭﻛﻞ ﺷﻲﺀ ﻋﻨﺪﻩ ﲟﻘـﺪﺍﺭ ﻻ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺗﻮﺍﺭﻯ ﻣﻨﻪ ﻛﻠﻤﺔ ﻭﻻ ﺗﻐﻴﺐ ﻋﻨﻪ ﻏﺎﺋﺒﺔ ﻭﻣﺎ ﺗﺴﻘﻂ ﻣﻦ ﻭﺭﻗﺔ ﻣﻦ ﺷﺠﺮﺓ ﻭﻻ ﺣﺒﺔ‬
‫ﰲ ﻇﻠﻤﺎﺕ ﺍﻷﺭﺽ ﻭﻻ ﺭﻃﺐ ﻭﻻ ﻳﺎﺑﺲ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﻣﺒﲔ ﻭﻳﻌﻠﻢ ﻣـﺎ ﻳﻌﻤـﻞ‬
‫ﺍﻟﻌﺎﻣﻠﻮﻥ ﻭﺇﱃ ﺃﻳﻦ ﻳﻨﻘﻠﺐ ﺍﳌﻨﻘﻠﺒﻮﻥ ﻭﻧﺴﺘﻬﺪﻱ ﺍﷲ ﺑﺎﳍﺪﻯ ﻭﻧﺴﺄﻟﻪ ﺍﻟﺘﻮﻓﻴﻖ ‪‬ﺎﻧﺒﺔ‬
‫ﺍﻟﺮﺩﻯ ‪ .‬ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ‪ .‬ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﺍﻷﺻﻮﱄ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﻘﺔ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ‬
‫ﻃﺎﻫﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ﻭﺑﻴﺎﻥ ﺍﻟﻔﺮﻗﺔ‬
‫ﺍﻟﻨﺎﺟﻴﺔ ‪ :‬ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﺍﻟﻜﻼﻡ ﰱ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻭﺻﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‬
‫ﺍﻟﱴ ﺍﺳﺘﺤﻘﻬﺎ ﻟﺬﺍﺗﻪ ﺍﻥ ﺍﳊﻮﺍﺩﺙ ﻛﻠﻬﺎ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﳏﺪﺙ ﺻﺎﻧﻊ ﻭﺍﻛﻔﺮﻭﺍ ﲦﺎﻣﺔ‬
‫ﻭﺍﺗﺒﺎﻋﻪ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﰲ ﻗﻮﳍﻢ ﺍﻥ ﺍﻻﻓﻌﺎﻝ ﺍﳌﺘﻮﻟﺪﺓ ﻻ ﻓﺎﻋﻞ ﳍﺎ ﻭﻗﺎﻟﻮﺍ ﺍﻥ ﺻـﺎﻧﻊ‬
‫ﺍﻟﻌﺎﱂ ﺧﺎﻟﻖ ﺍﻻﺟﺴﺎﻡ ﻭﺍﻻﻋﺮﺍﺽ ﻭﺍﻛﻔﺮﻭﺍ ﻣﻌﻤﺮﺍ ﻭﺍﺗﺒﺎﻋﻪ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﰲ ﻗﻮﳍﻢ‬
‫ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﳜﻠﻖ ﺷﻴﺌﺎ ﻣﻦ ﺍﻻﻋﺮﺍﺽ ﻭﺍﳕﺎ ﺧﻠﻖ ﺍﻻﺟﺴﺎﻡ ﻭﺍﻥ ﺍﻻﺟﺴﺎﻡ ﻫـﻰ‬
‫ﺍﳋﺎﻟﻘﺔ ﻟﻼﻋﺮﺍﺽ ﰲ ﺍﻧﻔﺴﻬﺎ ﻭﻗﺎﻟﻮﺍ ﺍﻥ ﺍﳊﻮﺍﺩﺙ ﻗﺒﻞ ﺣﺪﻭﺛﻬﺎ ﱂ ﺗﻜﻦ ﺃﺷﻴﺎﺀ ﻭﻻ‬
‫ﺍﻋﻴﺎﻧﺎ ﻭﻻ ﺟﻮﺍﻫﺮ ﻭﻻ ﺍﻋﺮﺍﺿﺎ ﺧﻼﻑ ﻗﻮﻝ ﺍﻟﻘﺪﺭﻳﺔ ﰲ ﺩﻋﻮﺍﻫﺎ ﺍﻥ ﺍﳌﻌـﺪﻭﻣﺎﺕ‬
‫ﰲ ﺣﺎﻝ ﻋﺪﻣﻬﺎ ﺍﺷﻴﺎﺀ ﻭﻗﺪ ﺯﻋﻢ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻣﻨﻬﻢ ﺍﻥ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻻﻋﺮﺍﺽ ﻛﺎﻧﺖ‬
‫ﻗﺒﻞ ﺣﺪﻭﺛﻬﺎ ﺟﻮﺍﻫﺮ ﻭﺍﻋﺮﺍﺿﺎ ﻭﻗﻮﻝ ﻫﺆﻻﺀ ﻳﺆﺩﻯ ﺍﱃ ﺍﻟﻘﻮﻝ ﺑﻘﺪﻡ ﺍﻟﻌﺎﱂ ﻭﺍﻟﻘﻮﻝ‬
‫ﺍﻟﺬﻯ ﻳﺆﺩﻯ ﺍﱃ ﺍﻟﻜﻔﺮ ﻛﻔﺮ ﰲ ﻧﻔﺴﻪ ﻭﻗﺎﻟﻮﺍ ﺍﻥ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻗﺪﱘ ﱂ ﻳﺰﻝ ﻣﻮﺟﻮﺩﺍ‬
‫ﺧﻼﻑ ﻗﻮﻝ ﺍ‪‬ﻮﺱ ﰲ ﻗﻮﳍﻢ ﺑﺼﺎﻧﻌﲔ ﺍﺣﺪﳘﺎ ﺷﻴﻄﺎﻥ ﳏﺪﺙ ﻭﺧـﻼﻑ ﻗـﻮﻝ‬
‫ﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺮﻭﺍﻓﺾ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﰲ ﻋﻠﻰ ﺟﻮﻫﺮ ﳐﻠﻮﻕ ﳏﺪﺙ ﺑﺎﻧﻪ ﺻـﺎﺭ ﺍﳍـﺎ‬
‫ﺻﺎﻧﻌﺎ ﲝﻠﻮﻝ ﺭﻭﺡ ﺍﻹﻟﻪ ﻓﻴﻪ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﻗﻮﳍﻢ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﻭﻗﺎﻟﻮﺍ ﺑﻨﻔﻰ ﺍﻟﻨﻬﺎﻳﺔ‬
‫ﻭﺍﳊﺪ ﻋﻦ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﺧﻼﻑ ﻗﻮﻝ ﻫﺸﺎﻡ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﺮﺍﻓﻀـﻰ ﰲ ﺩﻋـﻮﺍﻩ ﺍﻥ‬
‫ﻣﻌﺒﻮﺩﻩ ﺳﺒﻌﺔ ﺍﺷﺒﺎﺭ ﺑﺸﱪ ﻧﻔﺴﻪ ﻭﺧﻼﻑ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﻣﻦ ﺍﻟﻜﺮﺍﻣﻴﺔ ﺍﻧﻪ ﺫﻭ ‪‬ﺎﻳﺔ‬
‫ﻣﻦ ﺍﳉﻬﺔ ﺍﻟﱴ ﺗﻼﻗﻰ ﻣﻨﻬﺎ ﺍﻟﻌﺮﺵ ﻭﻻ ‪‬ﺎﻳﺔ ﻟﻪ ﻣﻦ ﲬﺲ ﺟﻬﺎﺕ ﺳﻮﺍﻫﺎ ﻭﺍﲨﻌﻮﺍ‬
‫ﻋﻠﻰ ﺍﺣﺎﻟﺔ ﻭﺻﻔﻪ ﺑﺎﻟﺼﻮﺭﺓ ﻭﺍﻻﻋﻀﺎﺀ ﺧﻼﻑ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﻣﻦ ﻏﻼﺓ ﺍﻟﺮﻭﺍﻓﺾ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻣﻦ ﺍﺗﺒﺎﻉ ﺩﺍﻭﻭﺩ ﺍﳊﻮﺍﱃ ﺍﻧﻪ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻻﻧﺴﺎﻥ ﻭﻗﺪ ﺯﻋﻢ ﻫﺸﺎﻡ ﺑﻦ ﺳـﺎﱂ‬
‫ﺍﳉﻮﺍﻟﻴﻘﻰ ﻭﺍﺗﺒﺎﻋﻪ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻥ ﻣﻌﺒﻮﺩﻫﻢ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻻﻧﺴﺎﻥ ﻭﻋﻠﻰ ﺭﺍﺳـﻪ‬
‫ﻭﻓﺮﺓ ﺳﻮﺩﺍﺀ ﻭﻫﻮ ﻧﻮﺭ ﺍﺳﻮﺩ ﻭﺍﻥ ﻧﺼﻔﻪ ﺍﻻﻋﻠﻰ ﳎﻮﻑ ﻭﻧﺼﻔﻪ ﺍﻻﺳﻔﻞ ﻣﺼﻤﺖ‬
‫ﻭﺧﻼﻑ ﻗﻮﻝ ﺍﳌﻐﲑﻳﺔ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﰲ ﺩﻋﻮﺍﻫﻢ ﺃﻥ ﺍﻋﻀﺎﺀ ﻣﻌﺒﻮﺩﻫﻢ ﻋﻠﻰ ﺻﻮﺭﺓ‬
‫ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﻭﺍﲨﻌﻮﺍ ﻋﻠﻰ ﺍﻧﻪ ﻻ ﳛﻮﻳﻪ ﻣﻜﺎﻥ‬
‫ﻭﻻ ﳚﺮﻯ ﻋﻠﻴﻪ ﺯﻣﺎﻥ ﺧﻼﻑ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﻣﻦ ﺍﻟﺸﻬﺎﻣﻴﺔ ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ﺍﻧﻪ ﳑـﺎﺱ‬
‫ﻟﻌﺮﺷﻪ ﻭﻗﺪ ﻗﺎﻝ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠـﻖ ﺍﻟﻌـﺮﺵ‬
‫ﺍﻇﻬﺎﺭﺍ ﻟﻘﺪﺭﺗﻪ ﻻ ﻣﻜﺎﻧﺎ ﻟﺬﺍﺗﻪ ﻭﻗﺎﻝ ﺍﻳﻀﺎ ﻗﺪ ﻛﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ‬
‫ﻛﺎﻥ ﻭﺍﲨﻌﻮﺍ ﻋﻠﻰ ﻧﻔﻰ ﺍﻵﻓﺎﺕ ﻭﺍﻟﻐﻤﻮﻡ ﻭﺍﻵﻻﻡ ﻭﺍﻟﻠﺬﺍﺕ ﻋﻨﻪ ﻭﻋﻠـﻰ ﻧﻔـﻰ‬
‫ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻋﻨﻪ ﺧﻼﻑ ﻗﻮﻝ ﺍﳍﺸﺎﻣﻴﺔ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﰲ ﻗﻮﳍﺎ ﲜﻮﺍﺯ ﺍﳊﺮﻛﺔ‬
‫ﻋﻠﻴﻪ ﻭﰲ ﺩﻋﻮﺍﻫﻢ ﺍﻥ ﻣﻜﺎﻧﻪ ﺣﺪﻭﺙ ﻣﻦ ﺣﺮﻛﺘﻪ ﻭﺧﻼﻑ ﻗﻮﻝ ﻣﻦ ﺍﺟﺎﺯ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺘﻌﺐ ﻭﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻐﻢ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺍﳌﻼﻟﺔ ﻛﻤﺎ ﺣﻜﻰ ﻋﻦ ﺍﰉ ﺷـﻌﻴﺐ ﺍﻟﻨﺎﺳـﻚ‬
‫ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﻭﺍﲨﻌﻮﺍ ﻋﻠﻰ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻏﲎ ﻋـﻦ ﺧﻠﻘـﻪ ﻻ‬
‫ﳚﺘﻠﺐ ﲞﻠﻘﻪ ﺍﱃ ﻧﻔﺴﻪ ﻧﻔﻌﺎ ﻭﻻ ﻳﺪﻓﻊ ‪‬ﻢ ﻋﻦ ﻧﻔﺴﻪ ﺿﺮﺭﺍ ﻭﻫﺬﺍ ﺧﻼﻑ ﻗـﻮﻝ‬
‫ﺍ‪‬ﻮﺱ ﰲ ﺩﻋﻮﺍﻫﻢ ﺍﻥ ﺍﷲ ﺍﳕﺎ ﺧﻠﻖ ﺍﳌﻼﺋﻜﺔ ﻟﻴﺪﻓﻊ ‪‬ﻢ ﻋﻦ ﻧﻔﺴﻪ ﺃﺫﻯ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻭﺃﺫﻯ ﺍﻋﻮﺍﻧﻪ ﻭﺍﲨﻌﻮﺍ ﻋﻠﻰ ﺍﻥ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻭﺍﺣﺪ ﺧﻼﻑ ﻗﻮﻝ ﺍﻟﺜﻨﻮﻳﺔ ﺑﺼـﺎﻧﻌﲔ‬
‫ﻗﺪﳝﲔ ﺃﺣﺪﳘﺎ ﻧﻮﺭ ﻭﺍﻵﺧﺮ ﻇﻠﻤﺔ ﻭﺧﻼﻑ ﻗﻮﻝ ﺍ‪‬ﻮﺱ ﺑﺼﺎﻧﻌﲔ ﺍﺣﺪﳘﺎ ﺍﻟﻪ ﻗﺪﱘ‬
‫ﺍﲰﻪ ﻋﻨﺪﻫﻢ ﺑﺰﺩﺍﻥ ﻭﺍﻵﺧﺮ ﺷﻴﻄﺎﻥ ﺭﺟﻴﻢ ﺍﲰﻪ ﺃﻫﺮﻣﻦ ﻭﺧﻼﻑ ﻗﻮﻝ ﺍﳌﻔﻮﺿﺔ ﻣﻦ‬
‫ﻏﻼﺓ ﺍﻟﺮﻭﺍﻓﺾ ﰱ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﺽ ﺗﺪﺑﲑ ﺍﻟﻌﺎﱂ ﺍﱃ ﻋﻠﻰ ﻓﻬﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺜـﺎﱏ‬
‫ﻭﺧﻼﻑ ﻗﻮﻝ ﺍﳊﺎﻳﻄﻴﺔ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﺍﺗﺒﺎﻉ ﺍﲪﺪ ﺑﻦ ﺣﺎﻳﻂ ﰱ ﻗﻮﳍﻢ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻓﻮﺽ ﺗﺪﺑﲑ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻭﺍﻧﻪ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺜﺎﱏ ﻭﻗـﺪ ﺍﺳﺘﻘﺼـﻴﻨﺎ‬
‫ﻭﺟﻮﻩ ﺩﻻﺋﻞ ﺍﳌﻮﺣﺪﻳﻦ ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺍﻟﺼﺎﻧﻊ ﰱ ﻛﺘﺎﺏ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻭﻗـﺎﻟﻮﺍ ﰲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺮﻛﻦ ﺍﻟﺮﺍﺑﻊ ﻭﻫﻮ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻥ ﻋﻠـﻢ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﻗﺪﺭﺗﻪ ﻭﺣﻴﺎﺗﻪ ﻭﺍﺭﺍﺩﺗﻪ ﻭﲰﻌﻪ ﻭﺑﺼﺮﻩ ﻭﻛﻼﻣﻪ ﺻﻔﺎﺕ ﻟﻪ ﺃﺯﻟﻴﺔ ﻭﻧﻌﻮﺕ ﻟﻪ ﺃﺑﺪﻳﺔ‬
‫ﻭﻗﺪ ﻧﻔﺖ ﺍﳌﻌﺘﺰﻟﺔ ﻋﻨﻪ ﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻻﺯﻟﻴﺔ ﻭﻗﺎﻟﻮﺍ ﻟﻴﺲ ﻟﻪ ﻗﺪﺭﺓ ﻭﻻ ﻋﻠﻢ ﻭﻻ‬
‫ﺣﻴﺎﺓ ﻭﻻ ﺭﺅﻳﺔ ﻭﻻ ﺍﺩﺭﺍﻙ ﻟﻠﻤﺴﻤﻮﻋﺎﺕ ﻭﺍﺛﺒﺘﻮﺍ ﻟـﻪ ﻛﻼﻣـﺎ ﳏـﺪﺛﺎ ﻭﻧﻔـﻰ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻳﻮﻥ ﻋﻨﻪ ﺍﻻﺭﺍﺩﺓ ﻭﺃﺛﺒﺖ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻣﻨﻬﻢ ﻟﻪ ﺍﺭﺍﺩﺓ ﺣﺎﺩﺛﺔ ﻻ ﰲ ﳏﻞ ﻭﻗﻠﻨﺎ‬
‫ﳍﻢ ﰲ ﻧﻔﻰ ﺍﻟﺼﻔﺔ ﻧﻔﻰ ﺍﳌﻮﺻﻮﻥ ﻛﻤﺎ ﺃﻥ ﰱ ﻧﻔﻰ ﺍﻟﻔﻌﻞ ﻧﻔﻰ ﺍﻟﻔﺎﻋﻞ ﻭﰲ ﻧﻔـﻰ‬
‫ﺍﻟﻜﻼﻡ ﻧﻔﻰ ﺍﳌﺘﻜﻠﻢ ﻭﺍﲨﻊ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻥ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﳌﻘﺪﻭﺭﺍﺕ‬
‫ﻛﻠﻬﺎ ﻗﺪﺭﺓ ﻭﺍﺣﺪﺓ ﻳﻘﺪﺭ ‪‬ﺎ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻘﺪﻭﺭﺍﺕ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺧﺘـﺮﺍﻉ ﺩﻭﻥ‬
‫ﺍﻻﻛﺘﺴﺎﺏ ﺧﻼﻑ ﻗﻮﻝ ﺍﻟﻜﺮﺍﻣﻴﺔ ﰱ ﺩﻋﻮﺍﻫﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﳕﺎ ﻳﻘﺪﺭ ﺑﻘﺪﺭﺗﻪ ﻋﻠﻰ‬
‫ﺍﳊﻮﺍﺩﺙ ﺍﻟﱴ ﲢﺪﺙ ﰱ ﺫﺍﺗﻪ ﻓﺎﻣﺎ ﺍﳊﻮﺍﺩﺙ ﺍﳌﻮﺟﻮﺩﺓ ﰱ ﺍﻟﻌﺎﱂ ﻓﺎﳕﺎ ﺧﻠﻘﻬـﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺎﻗﻮﺍﻟﻪ ﻻ ﺑﻘﺪﺭﺗﻪ ﻭﺧﻼﻑ ﻗﻮﻝ ﺍﻟﺒﺼﺮﻳﲔ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﰱ ﺩﻋﻮﺍﻫـﺎ ﺍﻥ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻘﺪﻭﺭﺍﺕ ﻋﺒﺎﺩﻩ ﻭﻻ ﻋﻠﻰ ﻣﻘﺪﻭﺭﺍﺕ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻧـﺎﺕ‬
‫ﻭﺃﲨﻊ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻥ ﻣﻘﺪﻭﺭﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﻔﲎ ﺧﻼﻑ ﻗﻮﻝ ﺃﰉ ﺍﳍﺬﻳﻞ‬
‫ﻭﺍﺗﺒﺎﻋﻪ ﻣﻦ ﺍﻟﻘﺪﺭ ﰱ ﺩﻋﻮﺍﻩ ﺍﻥ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﺗﻨﺘﻬﻰ ﺍﱃ ﺣﺎﻝ ﺗﻔﲎ ﲟﻘﺪﻭﺭﺍﺗـﻪ‬
‫ﻓﻴﻬﺎ ﻭﻻ ﻳﻘﺪﺭ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺷﻰﺀ ﻭﻻ ﳝﻠﻚ ﺣﻴﻨﺌﺬ ﻻﺣﺪ ﻋﻠﻰ ﺿﺮ ﻭﻻ ﻧﻔﻊ ﻭﺯﻋﻢ‬
‫ﺍﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰱ ﺗﻠﻚ ﺍﳊﺎﻝ ﻳﺒﻘﻮﻥ ﲨﻮﺩﺍ ﰱ ﺳﻜﻮﻥ ﺫﺍ‪‬ﻢ ﺗﻌﺎﱃ ﺍﷲ‬
‫ﻋﻦ ﻗﻮﳍﻢ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﻭﻗﺪ ﺯﻋﻢ ﺍﻻﺳﻮﺍﺭﻯ ﻭﺍﺗﺒﺎﻋﻪ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﳕﺎ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻗﺪ ﻋﻠﻢ ﺍﻧﻪ ﻳﻔﻌﻞ ﻓﺎﻣﺎ ﻣﺎ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻔﻌﻠﻪ ﺃﻭ ﺍﺧﱪ ﻋـﻦ‬
‫ﻧﻔﺴﻪ ﺑﺎﻧﻪ ﻻ ﻳﻔﻌﻠﻪ ﻓﺎﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻓﻌﻠﻪ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﻗﻮﻟﻪ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﻭﺍﲨﻊ‬
‫ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺣﺪ ﻳﻌﻠﻢ ﺑﻪ ﲨﻴﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻠﻰ ﺗﻔﺼﻴﻠﻬﺎ‬
‫ﻣﻦ ﻏﲑ ﺣﺲ ﻭﻻ ﺑﺪﻳﻬﺔ ﻭﻻ ﺍﺳﺘﺪﻻﻝ ﻋﻠﻴﻪ ﻭﺯﻋﻢ ﻣﻌﻤﺮ ﻭﺍﺗﺒﺎﻋﻪ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﺃﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻘﺎﻝ ﺍﻧﻪ ﻋﺎﱂ ﺑﻨﻔﺴﻪ ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﻋﺎﱂ ﺑﻐﲑﻩ ﻭﻻ ﻳﻜﻮﻥ ﻋﺎﳌﺎ ﺑﻨﻔﺴﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺯﻋﻢ ﻗﻮﻡ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻌﻠﻢ ﺍﻟﺸﻰﺀ ﻗﺒﻞ ﻛﻮﻧﻪ ﻭﺯﻋﻢ ﺯﺭﺍﺭﺓ ﺑﻦ‬
‫ﺃﻋﲔ ﻭﺍﺗﺒﺎﻋﻪ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﺃﻥ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ﻭﺣﻴﺎﺗﻪ ﻭﺳـﺎﺋﺮ ﺻـﻔﺎﺗﻪ‬
‫ﺣﻮﺍﺩﺙ ﻭﺍﻧﻪ ﱂ ﻳﻜﻦ ﺣﻴﺎ ﻭﻻ ﻗﺎﺩﺭﺍ ﻭﻻ ﻋﺎﳌﺎ ﺣﱴ ﺧﻠﻖ ﻟﻨﻔﺴﻪ ﺣﻴـﺎﺓ ﻭﻗـﺪﺭﺓ‬
‫ﻭﻋﻠﻤﺎ ﻭﺍﺭﺍﺩﺓ ﻭﲰﻌﺎ ﻭﺑﺼﺮﺍ ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺍﻥ ﲰﻌﻪ ﻭﺑﺼـﺮﻩ ﳏﻴﻄـﺎﻥ ﲜﻤﻴـﻊ‬
‫ﺍﳌﺴﻤﻮﻋﺎﺕ ﻭﺍﳌﺮﺋﻴﺎﺕ ﻭﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺰﻝ ﺭﺍﺋﻴﺎ ﻟﻨﻔﺴﻪ ﻭﺳﺎﻣﻌﺎ ﻟﻜﻼﻡ ﻧﻔﺴـﻪ‬
‫ﻭﻫﺬﺍ ﺧﻼﻑ ﻗﻮﻝ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻟﺒﻐﺪﺍﺩﻳﺔ ﰱ ﺩﻋﻮﺍﻫﻢ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﺑـﺮﺍﺀ ﻭﻻ‬
‫ﺳﺎﻣﻊ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﺍﳕﺎ ﻳﻘﺎﻝ ﻳﺮﻯ ﻭﻳﺴﻤﻊ ﻋﻠﻰ ﻣﻌﲎ ﺍﻧﻪ ﻳﻌﻠﻢ ﺍﳌﺮﺋﻰ ﻭﺍﳌﺴﻤﻮﻉ‬
‫ﻭﺧﻼﻑ ﻗﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﰱ ﺩﻋﻮﺍﻫﺎ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻯ ﻏـﲑﻩ ﻭﻻ ﻳـﺮﻯ ﻧﻔﺴـﻪ‬
‫ﻭﺧﻼﻑ ﻗﻮﻝ ﺍﳉﺒﺎﻯ ﰱ ﻓﺮﻗﻪ ﺑﲔ ﺍﻟﺴﻤﻴﻊ ﻭﺍﻟﺴﺎﻣﻊ ﻭﺑﲔ ﺍﻟﺒﺼﲑ ﻭﺍﳌﺒﺼﺮ ﺣﱴ‬
‫ﻗﺎﻝ ﺍﻧﻪ ﻛﺎﻥ ﰱ ﺍﻷﺯﻝ ﲰﻴﻌﺎ ﺑﺼﲑﺍ ﻭﱂ ﻳﻜﻦ ﰱ ﺍﻻﺯﻝ ﺳﺎﻣﻌﺎ ﻭﻻ ﻣﺒﺼﺮﺍ ﻭﻫـﺬﺍ‬
‫ﺍﻟﻔﺮﻕ ﳝﻜﻦ ﻋﻜﺴﻪ ﻋﻠﻴﻪ ﻓﻼ ﳚﺪ ﻣﻦ ﻟﺰﻭﻡ ﻋﻜﺴﻪ ﺍﻧﻔﺼﺎﻻ ﻭﺃﲨﻊ ﺍﻫﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﻣﺮﺋﻴﺎ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺍﻵﺧﺮﺓ ﻭﻗﺎﻟﻮﺍ ﲜﻮﺍﺯ ﺭﺅﻳﺘﻪ ﰲ ﻛـﻞ‬
‫ﺣﺎﻝ ﻭﻟﻜﻞ ﺣﻰ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ ﻭﻭﺟﻮﺏ ﺭﺅﻳﺘﻪ ﻟﻠﻤﺆﻣﻨﲔ ﺧﺎﺻﺔ ﰲ ﺍﻵﺧـﺮﺓ‬
‫ﻣﻦ ﻃﺮﻳﻖ ﺍﳋﱪ ﻭﻫﺬﺍ ﺧﻼﻑ ﻗﻮﻝ ﻣﻦ ﺃﺣﺎﻝ ﺭﺅﻳﺘﻪ ﻣـﻦ ﺍﻟﻘﺪﺭﻳـﺔ ﻭﺍﳉﻬﻤﻴـﺔ‬
‫ﻭﺧﻼﻑ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻳﺮﻯ ﰲ ﺍﻵﺧﺮﺓ ﲝﺎﺳﺔ ﺳﺎﺩﺳﺔ ﻛﻤﺎ ﺫﻫﺐ ﺍﻟﻴﻪ ﺿﺮﺍﺭ‬
‫ﺑﻦ ﻋﻤﺮﻭ ﻭﺧﻼﻑ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﺍﻥ ﺍﻟﻜﻔﺮﺓ ﺍﻳﻀﺎ ﻳﺮﻭﻧﻪ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑـﻦ ﺳـﺎﱂ‬
‫ﺍﻟﺒﺼﺮﻯ ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺻﻔﺔ ﻟﻪ ﺃﺯﻟﻴﺔ ﻭﺍﻧﻪ ﻏﲑ ﳐﻠـﻮﻕ ﻭﻻ‬
‫ﳏﺪﺙ ﻭﻻ ﺣﺎﺩﺙ ﺧﻼﻑ ﻗﻮﻝ ﺍﻟﻘﺪﺭﻳﺔ ﰲ ﺩﻋﻮﺍﻫﻢ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﻛﻼﻣﻪ ﰲ‬
‫ﺟﺴﻢ ﻣﻦ ﺍﻻﺟﺴﺎﻡ ﻭﺧﻼﻑ ﻗﻮﻝ ﺍﻟﻜﺮﺍﻣﻴﺔ ﰲ ﺩﻋﻮﺍﻫﻢ ﺍﻥ ﺃﻗﻮﺍﻟﻪ ﺣﺎﺩﺛﺔ ﰲ ﺫﺍﺗﻪ‬
‫ﺧﻼﻑ ﻗﻮﻝ ﺃﰉ ﺍﳍﺬﻳﻞ ﺍﻥ ﻗﻮﻟﻪ ﻟﻠﺸﻰﺀ ﻛﻦ ﻻ ﰲ ﳏﻞ ﻭﺳﺎﺋﺮ ﻛﻼﻣﻪ ﳏﺪﺙ ﰲ‬
‫ﺍﺟﺴﺎﻡ ﻭﻗﻠﻨﺎ ﻻ ﳚﻮﺯ ﺣﺪﻭﺙ ﻛﻼﻣﻪ ﻓﻴﻪ ﻻﻧﻪ ﻟﻴﺲ ﲟﺤﻞ ﻟﻠﺤﻮﺍﺩﺙ ﻭﻻ ﰲ ﻏﲑﻩ‬
‫ﻻﻧﻪ ﻳﻮﺟﺐ ﺍﻥ ﻳﻜﻮﻥ ﻏﲑﻩ ﺑﻪ ﻣﺘﻜﻠﻤﺎ ﺁﻣﺮﺍ ﻧﺎﻫﻴﺎ ﻭﻻ ﰲ ﻏﲑ ﳏﻞ ﻻﻥ ﺍﻟﺼﻔﺔ ﻻ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺗﻘﻮﻡ ﺑﻨﻔﺴﻬﺎ ﻓﺒﻄﻞ ﺣﺪﻭﺙ ﻛﻼﻣﻪ ﻭﺻﺢ ﺍﻥ ﺻﻔﺘﻪ ﻟﻪ ﺍﺯﻟﻴﺔ ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟـﺮﻛﻦ‬
‫ﺍﳋﺎﻣﺲ ﻭﻫﻮ ﺍﻟﻜﻼﻡ ﰲ ﺍﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻭﺻﺎﻓﻪ ﺍﻥ ﻣﺄﺧﺬ ﺍﲰـﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺍﻟﺘﻮﻗﻴﻒ ﻋﻠﻴﻬﺎ ﺇﻣﺎ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻣﺎ ﺑﺎﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻣﺎ ﺑﺎﲨﺎﻉ ﺍﻻﻣﺔ ﻋﻠﻴﻪ ﻭﻻ‬
‫ﳚﻮﺯ ﺍﻃﻼﻕ ﺍﺳﻢ ﻋﻠﻴﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻴﺎﺱ ﻭﻫﺬﺍ ﺧﻼﻑ ﻗﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺒﺼﺮﻳﺔ ﰲ‬
‫ﺍﺟﺎﺯ‪‬ﺎ ﺍﻃﻼﻕ ﺍﻻﲰﺎﺀ ﻋﻠﻴﻪ ﺑﺎﻟﻘﻴﺎﺱ ﻭﻗﺎﻟﻮﺍ ﺍﻥ ﺍﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺛﻼﺛﺔ ﺍﻗﺴﺎﻡ‬
‫ﻗﺴﻢ ﻣﻨﻬﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﺍﺗﻪ ﻛﺎﻟﻮﺍﺣﺪ ﻭﺍﻟﻐﲎ ﻭﺍﻻﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﳉﻠﻴﻞ ﻭﺍﳉﻤﻴـﻞ‬
‫ﻭﺳﺎﺋﺮ ﻣﺎ ﺍﺳﺘﺤﻘﻪ ﻣﻦ ﺍﻻﻭﺻﺎﻑ ﻟﻨﻔﺴﻪ ﻭﻗﺴﻢ ﻣﻨﻬﺎ ﻳﻔﻴﺪ ﺻﻔﺎﺗﻪ ﺍﻷﺯﻟﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ‬
‫ﺑﺬﺍﺗﻪ ﻛﺎﳊﻰ ﻭﺍﻟﻘﺎﺩﺭ ﻭﺍﻟﻌﺎﱂ ﻭﺍﳌﺮﻳﺪ ﻭﺍﻟﺴﻤﻴﻊ ﻭﺍﻟﺒﺼﲑ ﻭﺳﺎﺋﺮ ﺍﻻﻭﺻﺎﻑ ﺍﳌﺸﺘﻘﺔ‬
‫ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﲰﺎﺋﻪ ﻣﻊ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻯ ﻗﺒﻠﻪ ﱂ ﻳﺰﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪‬ﻤﺎ ﻣﻮﺻﻮﻓﺎ ﻭﻛﻼﳘﺎ ﻣﻦ ﺍﻭﺻﺎﻓﻪ ﺍﻷﺯﻟﻴﺔ ﻭﻗﺴﻢ ﻣﻨﻬﺎ ﻣﺸﺘﻖ ﻣﻦ ﺍﻓﻌﺎﻟـﻪ‬
‫ﻛﺎﳋﺎﻟﻖ ﻭﺍﻟﺮﺍﺯﻕ ﻭﺍﻟﻌﺎﺩﻝ ﻭﳓﻮ ﺫﻟﻚ ﻭﻛﻞ ﺍﺳﻢ ﺍﺷﺘﻖ ﻣـﻦ ﻓﻌﻠـﻪ ﱂ ﻳﻜـﻦ‬
‫ﻣﻮﺻﻮﻓﺎ ﺑﻪ ﻗﺒﻞ ﻭﺟﻮﺩ ﺍﻓﻌﺎﻟﻪ ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﲰﺎﺋﻪ ﻣﺎ ﳛﺘﻤﻞ ﻣﻌﻨﻴﲔ ﺃﺣـﺪﳘﺎ‬
‫ﺻﻔﺔ ﺍﺯﻟﻴﺔ ﻭﺍﻵﺧﺮ ﻓﻌﻞ ﻟﻪ ﻛﺎﳊﻜﻴﻢ ﺇﻥ ﺃﺧﺬﻧﺎﻩ ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﻟﱴ ﻫﻰ ﺍﻟﻌﻠﻢ ﻛﺎﻥ‬
‫ﻣﻦ ﺍﲰﺎﺋﻪ ﺍﻻﺯﻟﻴﺔ ﻭﺍﻥ ﺃﺧﺬﻧﺎﻩ ﻣﻦ ﺍﺣﻜﺎﻡ ﺍﻓﻌﺎﻟﻪ ﻭﺍﺗﻘﺎ‪‬ﺎ ﻛﺎﻥ ﻣﺸﺘﻘﺎ ﻣﻦ ﻓﻌﻠﻪ ﻭﱂ‬
‫ﻳﻜﻦ ﻣﻦ ﺃﻭﺻﺎﻓﻪ ﺍﻻﺯﻟﻴﺔ ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺮﻛﻦ ﺍﻟﺴﺎﺩﺱ ﻭﻫﻮ ﺍﻟﻜﻼﻡ ﰲ ﻋﺪﻝ ﺍﻻﻟﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺣﻜﻤﺘﻪ ﺍﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺧﺎﻟﻖ ﺍﻻﺟﺴﺎﻡ ﻭﺍﻻﻋﺮﺍﺽ ﺧﲑﻫﺎ ﻭﺷﺮﻫﺎ ﻭﺍﻧﻪ‬
‫ﺧﺎﻟﻖ ﺍﻛﺴﺎﺏ ﺍﻟﻌﺒﺎﺩ ﻭﻻ ﺧﺎﻟﻖ ﻏﲑ ﺍﷲ ﺧﻼﻑ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﻣﻦ ﺍﻟﻘﺪﺭﻳـﺔ ﺃﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﱂ ﳜﻠﻖ ﺷﻴﺌﺎ ﻣﻦ ﺍﻛﺴﺎﺏ ﺍﻟﻌﺒﺎﺩ ﻭﺧﻼﻑ ﻗﻮﻝ ﺍﳉﻬﻤﻴﺔ ﺍﻥ ﺍﻟﻌﺒﺎﺩ ﻏـﲑ‬
‫ﻣﻜﺘﺴﺒﲔ ﻭﻻ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻛﺴﺎ‪‬ﻢ ﻓﻤﻦ ﺯﻋﻢ ﺍﻥ ﺍﻟﻌﺒﺎﺩ ﺧﺎﻟﻘﻮﻥ ﻻﻛﺴﺎ‪‬ﻢ ﻓﻬﻮ‬
‫ﻗﺪﺭﻯ ﻣﺸﺮﻙ ﺑﺮﺑﻪ ﻟﺪﻋﻮﺍﻩ ﺍﻥ ﺍﻟﻌﺒﺎﺩ ﳜﻠﻘﻮﻥ ﻣﺜﻞ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺍﻻﻋﺮﺍﺽ ﺍﻟـﱴ‬
‫ﻫﻰ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻟﺴﻜﻮﻥ ﰱ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻻﺭﺍﺩﺍﺕ ﻭﻻﻗﻮﺍﻝ ﻭﺍﻻﺻﻮﺍﺕ ﻭﻗﺪ ﻗـﺎﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰱ ﺫﻡ ﺍﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻡ ﺟﻌﻠﻮﺍ ﷲ ﺷﺮﻛﺎﺀ ﺧﻠﻘﻮﺍ ﻛﺨﻠﻘﻪ ﻓﺘﺸﺎﺑﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳋﻠﻖ ﻋﻠﻴﻬﻢ ﻗﻞ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻰﺀ ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﻌﺒﺪ ﻻ‬
‫ﺍﺳﺘﻄﺎﻋﺔ ﻟﻪ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ﻭﻟﻴﺲ ﻫﻮ ﻣﻌﺎﻣﻞ ﻭﻻ ﻣﻜﺘﺴﺐ ﻓﻬﻮ ﺟﱪﻯ ﻭﺍﻟﻌـﺪﻝ‬
‫ﺧﺎﺭﺝ ﻋﻦ ﺍﳋﱪ ﻭﺍﻟﻘﺪﺭ ﻭﻣﻦ ﻗﺎﻝ ﺃﻥ ﺍﻟﻌﺒﺪ ﻣﻜﺘﺴﺐ ﻟﻌﻤﻠﻪ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺧﺎﻟﻖ‬
‫ﻟﻜﺴﺒﻪ ﻓﻬﻮ ﺳﲎ ﻋﺪﱃ ﻣﻨﺰﻩ ﻋﻦ ﺍﳉﱪ ﻭﺍﻟﻘﺪﺭ ‪ .‬ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﺎ ‪ .‬ﻭﰲ ﻛﺘـﺎﺏ‬
‫ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ 72‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺍﻟﻐﺰﻧﻮﻱ ‪ :‬ﺻـﺎﻧﻊ‬
‫ﺍﻟﻌﺎﱂ ﻻ ﻳﻮﺻﻒ ﺑﻜﻮﻧﻪ ﻣﺘﻤﻜﻨﺎ ﰲ ﻣﻜﺎﻥ ﻷﻧﻪ ﻛﺎﻥ ﰲ ﺍﻷﺯﻝ ﻏﲑ ﻣﺘﻤﻜﻦ ﻓﻠـﻮ‬
‫ﲤﻜﻦ ﺑﻌﺪﻣﺎ ﺧﻠﻖ ﺍﳌﻜﺎﻥ ﻟﺘﻐﲑ ﻋﻤﺎ ﻛﺎﻥ ﺗﻌﺎﱄ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﺍﺳﺘﻮﺍﺅﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‬
‫ﺣﻖ ﻭﺻﺪﻕ ﻭﳓﻦ ﻧﺆﻣﻦ ﻭﻧﻌﺘﻘﺪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﻭﻻ ﻧﺸﺘﻐﻞ ﺑﻜﻴﻔﻴﺘـﻪ‬
‫ﻧﺰﻭﻟﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺗﻔﻀﻞ ﻭﺭﲪﺔ ﻻ ﻧﻘﻠﺔ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻻ ﻳﻘﺎﻝ ﻛﻴﻒ ﻫﻮ ﻷﻥ‬
‫ﺍﻟﻜﻴﻒ ﻳﺴﺘﺨﱪ ﺑﻪ ﻋﻦ ﺍﳍﻴﺌﺔ ﻭﺍﳊﺎﻝ ﻭﻻ ﻫﻴﺌﺔ ﻟﻪ ﻭﻻ ﺣﺎﻝ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻻ ﻳﻘﺎﻝ‬
‫ﻟﻪ ﺃﻳﻦ ﻫﻮ ﻷﻥ ﺃﻳﻦ ﻳﺴﺘﺨﱪ ﺑﻪ ﻋﻦ ﺍﳌﻜﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﻟﻪ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻻ ﻳﻘﺎﻝ ﻟﻪ‬
‫ﻛﻢ ﻫﻮ ﻷﻥ ﺍﻟﻜﻢ ﻳﺴﺘﺨﱪ ﺑﻪ ﻋﻦ ﺍﻟﻌﺪﺩ ﻭﻻ ﻋﺪﺩ ﻟﻪ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻻ ﻳﻘﺎﻝ ﻟﻪ ﻣﱴ‬
‫ﻛﺎﻥ ﻷﻥ ﻣﱴ ﺳﺆﺍﻝ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﻻ ﳚﺮﻱ ﻋﻠﻴﻪ ﺯﻣﺎﻥ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﲜـﻮﻫﺮ‬
‫ﻷﻥ ﺍﳉﻮﻫﺮ ﻣﺘﺠﺰﺉ ﻭﲢﻠﻪ ﺍﳊﻮﺍﺩﺙ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ‬
‫ﻭﺇﺫﺍ ﺑﻄﻞ ﻛﻮﻧﻪ ﺟﻮﻫﺮﺍ ﺑﻄﻞ ﻛﻮﻧﻪ‬ ‫ﻟﻴﺲ ﲜﺴﻢ ﻷﻥ ﺍﳉﺴﻢ ﻣﺆﻟﻒ ﻣﻦ ﺍﳉﻮﻫﺮ‬
‫ﺟﺴﻤﺎ ﺿﺮﻭﺭﺓ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﺑﻌﺮﺽ ﻷﻥ ﺍﻟﻌﺮﺽ ﻻ ﻗﻴﺎﻡ ﻟﻪ ﺑﺬﺍﺗﻪ ﺑﻞ ﻫـﻮ‬
‫ﻣﻔﺘﻘﺮ ﺇﱃ ﺟﺴﻢ ﻳﻘﻮﻡ ﺑﻪ ﻭﺍﻟﻘﺪﱘ ﺗﻌﺎﱃ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ﻏﲑ ﻣﻔﺘﻘﺮ ﺇﱃ ﳏﻞ ﻳﻘﻮﻡ ﺑـﻪ‬
‫ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﺑﺼﻮﺭﺓ ﻷﻥ ﺍﻟﺼﻮﺭﺓ ﺗﻨﺸﺄ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻓﺈﺫﺍ ﻧﻔﻴﻨـﺎ ﻛﻮﻧـﻪ‬
‫ﺟﻮﻫﺮﺍ ﻭﺟﺴﻤﺎ ﻧﻔﻴﻨﺎ ﻛﻮﻧﻪ ﺻﻮﺭﺓ ﺻﻞ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﰲ ﺟﻬـﺔ ﻭﻻ ﲢﻮﻳـﻪ‬
‫ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ ﻷ‪‬ﺎ ﺣﺎﺩﺛﺔ ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ ﻓﻠﻮ ﺻﺎﺭ ﳐﺘﺼﺎ ﲜﻬـﺔ ﺑﻌـﺪﻣﺎ‬
‫ﺧﻠﻘﻬﺎ ﻟﻜﺎﻥ ﻳﺘﺨﺼﺺ ﲟﺨﺼﺺ ﻭﺫﻟﻚ ﺑﺎﻃﻞ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﻓﻮﻕ ﺍﻟﻌﺎﱂ ﻭﻻ‬
‫ﰲ ﺟﻬﺔ ﺧﺎﺭﺟﻪ ﻋﻨﻪ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﳏﺎﺫﻳﺎ ﻟﻠﻌﺎﱂ ﻭﻛﻞ ﳏﺎﺫ ﲜﺴﻢ ﺇﻣﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﺃﻭ ﺃﻛﱪ ﺃﻭ ﺍﺻﻐﺮ ﻭﻛﺎﻥ ﺫﻟﻚ ﺗﻘﺪﻳﺮﺍ ﳛﺘﺎﺝ ﺇﱃ ﻣﻘﺪﺭ ﺗﻌﺎﱃ ﻋﻦ‬
‫ﺫﻟﻚ ﺭﻓﻊ ﺍﻷﻳﺪﻱ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ ﺇﳕﺎ ﺗﺮﻓﻊ ﻷ‪‬ﺎ ﻗﺒﻠﺔ ﺍﻟﺪﻋﺎﺀ ﻛﺎﻟﺘﻮﺟﻪ‬
‫ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﰲ ﺍﻟﺼﻼﺓ ﻭﻭﺿﻊ ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻋﻨﺪ ﺍﻟﺴﺠﻮﺩ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻟﻜﻌﺒﺔ ﻭﻻ ﲢﺖ ﺍﻷﺭﺽ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻻ ﻳﻮﺻﻒ ﺑﻜﻮﻧﻪ ﻣﺘﻤﻜﻨﺎ ﰲ ﻣﻜﺎﻥ‬
‫ﻷﻧﻪ ﻛﺎﻥ ﰲ ﺍﻷﺯﻝ ﻏﲑ ﻣﺘﻤﻜﻦ ﻓﻠﻮ ﲤﻜﻦ ﺑﻌﺪﻣﺎ ﺧﻠﻖ ﺍﳌﻜﺎﻥ ﻟﺘﻐﲑ ﻋﻤﺎ ﻛـﺎﻥ‬
‫ﺗﻌﺎﱄ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻻ ﻧﺰﻭﻝ ﻟﻪ ﻭﻻ ﺻﻌﻮﺩ ﻟﻪ ﻭﻻ ﺍﻟﺘﻔﺎﺕ ﻭﻻ ﺗﻔﻜﺮ‬
‫ﻭﻻ ﺣﺎﺟﺔ ﻭﻻ ﺷﻬﻮﺓ ﻭﻻ ﻧﻮﻡ ﻭﻻ ﺳﻨﺔ ﻭﻻ ﺁﻓﺔ ﻭﻻ ﻋﻠﻞ ﻭﻻ ﺳﺮﻭﺭ ﻭﻻ ﺣـﺰﻥ‬
‫ﻭﻻ ﺭﺿﻰ ﻭﻻ ﻏﻀﺐ ﲟﻌﲎ ﺍﻟﺘﻐﲑ ﰲ ﺫﺍﺗﻪ ﻭﻻ ﺭﺟﺎﺀ ﻭﻻ ﻃﻤﻊ ﻭﻻ ﺣﺴـﺪ ﻭﻻ‬
‫ﺃﻛﻞ ﻭﻻ ﺷﺮﺏ ﻭﻻ ﻗﻴﺎﻡ ﻭﻻ ﻗﻌﻮﺩ ﻭﻻ ﻣﺸﻲ ﻭﻻ ﻋﺪﻭ ﻭﻻ ﻫﺮﻭﻟﺔ ﻭﻻ ﺍﺳـﺘﻨﺎﺩ‬
‫ﻭﻻ ﺍﺗﻜﺎﺀ ﻭﻻ ﺍﺿﻄﺠﺎﻉ ﻭﻻ ﺿﺤﻚ ﻭﻻ ﺗﺒﺴﻢ ﻭﻻ ﻗﻬﻘﻬﺔ ﻭﻻ ﻗﺮﺏ ﻭﻻ ﺑﻌـﺪ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﻻ ﻭﺯﻳﺮ ﻟﻪ ﻭﻻ ﺷﺮﻳﻚ ﻭﻻ ﻣﺪﺑﺮ ﻟﻪ ﻭﻻ ﻧﻈﲑ ﻟـﻪ ﻭﻻ‬ ‫ﲟﻌﲎ ﺍﳌﺴﺎﻓﺔ‬
‫ﻣﻌﲔ ﻭﻻ ﻗﺮﻳﻦ ﻭﻻ ﺣﺎﺟﺐ ﻭﻻ ﺑﻮﺍﺏ ﻭﻻ ﻓﻮﻕ ﻭﻻ ﲢﺖ ﻭﻻ ﳝﲔ ﻭﻻ ﻳﺴﺎﺭ ﻭﻻ‬
‫ﺃﻣﺎﻡ ﻭﻻ ﻭﺭﺍﺀ ﻭﻻ ﺧﺎﻃﺮ ﻭﻻ ﺭﺃﻱ ﻭﻻ ﺣﻆ ﻓﻴﻤﺎ ﺃﻋﻄﻰ ﻭﻻ ﻧﺪﻡ ﻓﻴﻤﺎ ﻭﻫﺐ ﻷﻥ‬
‫ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﳊﺪﻭﺙ ﻭﻫﻮ ﻗﺪﱘ ﻣﻨﺰﻩ ﻋﻦ ﲨﻴﻊ ﺍﳊﺎﺩﺛـﺎﺕ ﻭﻋـﻦ‬
‫ﺗﻐﲑﻩ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﺗﺒﺎﺭﻙ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻣﺘﻜﻠﻢ ﻷﻧﻪ ﻟـﻮ ﱂ‬
‫ﻳﻜﻦ ﻣﺘﻜﻠﻤﺎ ﻟﻜﺎﻥ ﻣﻮﺻﻮﻓﺎ ﺑﻀﺪﻩ ﻭﻫﻮ ﺍﳋﺮﺱ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﻟﻪ ﻛـﻼﻡ‬
‫ﻷﻥ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺎﻟﻜﻼﻡ ﻭﻛﻼﻣﻪ ﻗﺪﱘ ﻷﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻗﺪﳝﺎ ﻟﻜﺎﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻷﺯﻝ ﻣﺘﻐﲑﺍ ﻋﻦ ﺍﻟﻜﻼﻡ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﻛﻼﻣﻪ ﻏﲑ ﳐﻠﻮﻕ ﻷﻧﻪ ﻟﻮ‬
‫ﻛﺎﻥ ﳐﻠﻮﻗﺎ ﻟﻜﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﻛﻼﻣﻪ ﻏﲑ ﳐﻠﻮﻕ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﳐﻠﻮﻗﺎ‬
‫ﻟﻜﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﳏﻼ ﻟﻠﺤﻮﺍﺩﺙ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﻛﻼﻣﻪ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ﻻ ﻳﻘﺒـﻞ‬
‫ﺍﻻﻧﻔﺼﺎﻝ ﻋﻨﻪ ﻭﺍﻻﻓﺘﺮﺍﻕ ﺑﺎﻻﻧﺘﻘﺎﻝ ﺍﱃ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﻭﺭﺍﻕ ﻷﻧﻪ ﻛﻼﻣﻪ ﻭﻛﻼﻣﻪ‬
‫ﺻﻔﺘﻪ ﻭﺻﻔﺎﺗﻪ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ ﻻ ﺗﻘﺒﻞ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻨﻪ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻭﻫﺬﻩ ﺍﻟﻌﺒـﺎﺭﺍﺕ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺩﺍﻟﺔ ﻋﻠﻰ ﻛﻼﻣﻪ ﺍﻟﻘﺪﱘ ﺍﻷﺯﱄ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ ﻭﺗﺴﻤﻰ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻛﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﻫﻲ ﳏﺪﺛﺔ ﳐﻠﻮﻗﺔ ﻭﻫﻲ ﺍﳊﺮﻭﻑ ﻭﺍﻷﺻﻮﺍﺕ ﻭﺗﺘﺎﺑﻊ ﺍﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﻤﺎﺕ ﻭﻫﻲ‬
‫ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ ﲟﺤﻠﻬﺎ ﻭﻏﲑ ﳐﻠﻮﻗﺔ ﻳﻌﱪ ﲟﺎ ﻫﻮ ﺍﳌﺨﻠﻮﻕ‬

‫ﻗﺎﻋﺪﺓ ﻣﻬﻤﺔ ﰲ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﺘﻔﻮﻳﺾ ‪.‬‬

‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺑﻪ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻋﻨﺪ ﺗﺮﲨﺔ ﹶﺃﺑ‪‬ﻲ ‪‬ﺑ ﹾﻜ ﹴﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪،‬‬
‫ﻆ ﺍﻟﻨ‪‬ﺎﻗ‪‬ـﺪ‪،‬‬
‫ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﺼﻔﺎ ‪ ،‬ﻗﺎﻝ ‪:‬ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﺍ َﻷ ‪‬ﻭ ‪‬ﺣﺪ‪ ،‬ﺍﻟ ‪‬ﻌﻼﱠ ‪‬ﻣ ﹸﺔ ﺍ ﹸﳌ ﹾﻔﺘ‪‬ﻲ‪ ،‬ﺍﳊﹶـﺎ ‪‬ﻓ ﹸ‬
‫ﺖ ﺑ ﹺﻦ ﹶﺃ ‪‬ﺣﻤ‪‬ـ ‪‬ﺪ ﺑـ ﹺﻦ ‪‬ﻣﻬ‪‬ـ ‪‬ﺪﻱ‪‬‬
‫ﺙ ﺍﻟ ‪‬ﻮ ﹾﻗﺖ‪ ،‬ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ﹴﺮ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻠﻲ‪ ‬ﺑ ﹺﻦ ﺛﹶﺎﹺﺑ ‪‬‬
‫ﺤﺪ‪ ‬ﹸ‬
‫‪‬ﻣ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺖ ‪-‬ﺃﻱ ﺍﻟـﺬﻫﱯ‪ :-‬ﻣ‪‬ـﺎ‬
‫ﳊﻔﱠﺎﻅ‪ ،‬ﹸﻗﻠﹾـ ‪‬‬
‫ﺐ ﺍﻟﺘ‪‬ﺼ‪‬ﺎﹺﻧ ‪‬ﻴﻒ‪ ،‬ﻭﺧ‪‬ﺎ ﹶﲤ ﹸﺔ ﺍ ﹸ‬
‫ﺍﻟ‪‬ﺒ ‪‬ﻐﺪ‪‬ﺍ ‪‬ﺩﻱ‪ ،‬ﺻ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﻆ ‪‬ﻭﺃﹶﻭﺳ ‪‬ﻊ ﺭﺣﻠﹶﺔ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ‪‬ﻳﺜﹰﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ﹺﺮﻓﹶﺔ‪ .‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ‬
‫ﺐ ﹺﺑﻤ‪‬ﻔﺘﻘﺮ ﹺﺇﻟﹶﻰ ﺍﻟﺼ‪ ‬ﻮ ﹺﺭﻱ‪ ،‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺣ ﹶﻔ ﹸ‬
‫ﳋ ‪‬ﻄ ‪‬ﻴ ‪‬‬
‫ﺍﹶ‬
‫ﻀ ﹺﻞ ﺍ ﹶﳍ ‪‬ﻤﺪ‪‬ﺍﹺﻧﻲ‪ ،‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﻃﹶﺎ ‪‬ﻫ ﹴﺮ ﺍﻟﺴ‪‬ـ ﹶﻠ ‪‬ﻔﻲ‪،‬‬
‫ﳋﻼﱠﻝ‪ ،‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ﹶﻔ ‪‬‬
‫ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ ‪‬ﻠﻲ‪ ‬ﺑ ‪‬ﻦ ﺍ ﹶ‬
‫ﳋ ‪‬ﻄﻴ‪‬ﺐ ﻗﹶﺎ ﹶﻝ‪َ :‬ﺃﻣ‪‬ﺎ‬
‫ﻆ ﹶﺃ‪‬ﺑﻮ ‪‬ﺑ ﹾﻜ ﹴﺮ ﺍ ﹶ‬
‫ﺤﻤ‪ ‬ﺪ ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ ‪‬ﺯﻭ‪‬ﻕ ﺍﻟﺰ‪ ‬ﻋ ﹶﻔﺮ‪‬ﺍﹺﻧﻲ‪ ،‬ﺣﺪ‪‬ﹶﺛﻨ‪‬ﺎ ﺍﳊﹶﺎ ‪‬ﻓ ﹸ‬
‫ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺐ ﺍﻟﺴ‪‬ﻠﹶﻒ‬
‫ﻱ ‪‬ﻣ ‪‬ﻨﻬ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟﺴ‪‬ﻨ‪‬ﻦ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺡ‪ ،‬ﻣ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﻼ ‪‬ﻡ ﻓ‪‬ﻲ ﺍﻟﺼ‪‬ﻔﹶﺎﺕ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﻣ‪‬ﺎ ‪‬ﺭ ﹺﻭ ‪‬‬
‫ﺍﻟ ﹶﻜ ﹶ‬
‫ﺇﹺﺛﺒ‪‬ﺎ‪‬ﺗﻬ‪‬ﺎ ‪‬ﻭﺇﹺﺟﺮ‪‬ﺍ ‪‬ﺅﻫ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﻇﻮ‪‬ﺍﻫﺮﻫ‪‬ﺎ‪ ،‬ﻭ‪‬ﻧ ﹾﻔ ‪‬ﻲ ﺍﻟ ﹶﻜ ‪‬ﻴ ‪‬ﻔﻴ‪‬ﺔ ﻭ‪‬ﺍﻟﺘ‪‬ﺸﺒﻴﻪ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻧﻔﹶﺎﻫ‪‬ﺎ ﹶﻗ ‪‬ﻮﻡ‪،‬‬
‫ﺿﺮ‪‬ﺏ ‪‬ﻣ ‪‬ﻦ‬
‫ﻚ ﹺﺇﻟﹶﻰ ‪‬‬
‫ﺨ ‪‬ﺮﺟ‪‬ﻮﺍ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﹶﻓﺄﹶﺑﻄﻠﹸﻮﺍ ﻣ‪‬ﺎ ﺃﹶﺛ‪‬ﺒ‪‬ﺘ ‪‬ﻪ ﺍﷲ‪ ،‬ﻭ‪‬ﺣﻘﻘﻬ‪‬ﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﻣﻦ‪ ‬ﺍ ﹸﳌ ﹾﺜﺒﹺﺘﲔ‪ ،‬ﹶﻓ ‪‬‬
‫ﺍﻟﺘ‪‬ﺸﺒﻴﻪ ﻭ‪‬ﺍﻟﺘ‪‬ﻜﻴﻴﻒ‪ ،‬ﻭ‪‬ﺍﻟﻘﺼ ‪‬ﺪ ﹺﺇﻧ‪‬ﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﺳ ﹸﻠﻮ‪‬ﻙ ﺍﻟﻄﹼﺮﹺﻳﻘﹶﺔ ﺍﳌﺘﻮﺳﻄﹶﺔ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻷَﻣـ ﹺﺮﻳ‪‬ﻦ‪،‬‬
‫ﺻ ﹸﻞ ‪‬ﻓﻲ ‪‬ﻫﺬﹶﺍ ﹶﺃﻥﱠ ﺍﻟ ﹶﻜﻼﹶﻡ ﻓ‪‬ﻲ‬
‫ﻭ‪‬ﺩﻳ ‪‬ﻦ ﺍﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻟﻐ‪‬ﺎﻟ‪‬ﻲ ‪‬ﻓ ‪‬ﻴ ‪‬ﻪ ﻭ‪‬ﺍﳌﹸﻘﺼ‪‬ﺮ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ‪ .‬ﻭ‪‬ﺍ َﻷ ‪‬‬
‫ﻚ ‪‬ﺣ ﹾﺬ ‪‬ﻭ ‪‬ﻩ ﻭ‪‬ﻣﺜﹶﺎﻟﹸﻪ‪ ،‬ﹶﻓﹺﺈﺫﹶﺍ ﻛﹶـﺎ ﹶﻥ‬
‫ﻉ ﺍﻟ ﹶﻜﻼﹶﻡ ﻓ‪‬ﻲ ﺍﻟﺬﱠﺍﺕ‪ ،‬ﻭﻳ‪‬ﺤﺘﺬﹶﻯ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺍﻟﺼ‪‬ﻔﹶﺎﺕ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﻚ‬
‫ﺕ ﹶﻛ ‪‬ﻴ ‪‬ﻔﻴ‪‬ﺔ‪ ،‬ﹶﻓ ﹶﻜ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﺕ ‪‬ﻭ ‪‬ﺟ ‪‬ﻮ ‪‬ﺩ ﹶﻻ ﹺﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﺭﺏ‪ ‬ﺍﻟﻌ‪‬ﺎ‪‬ﻟﻤ‪‬ﲔ ﹺﺇﻧ‪‬ﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹺﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﻣﻌ ﹸﻠ ‪‬ﻮﻣ‪‬ﺎ ﺃﹶﻥ ﹺﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﷲ ﻳ‪‬ﺪ‬
‫ﺕ ﲢﺪﻳ ‪‬ﺪ ‪‬ﻭﺗ‪‬ﻜﻴﻴﻒ ‪ .‬ﹶﻓﹺﺈﺫﹶﺍ ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪ِ :‬‬
‫ﺕ ‪‬ﻭ ‪‬ﺟ ‪‬ﻮ ‪‬ﺩ ﹶﻻ ﹺﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﺻﻔﹶﺎﺗﻪ ﹺﺇﻧ‪ ‬ﻤﺎ ‪‬ﻫ ‪‬ﻮ ﹺﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬‬
‫ﹺﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﺴﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻧ ﹸﻘﻮ‪‬ﻝ‪ :‬ﹺﺇﻥﱠ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﻴ‪‬ـﺪ‬
‫ﺕ ﺃﹶﺛﺒﺘﻬ‪‬ﺎ ﺍﷲ ‪‬ﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺻﻔﹶﺎ ‪‬‬
‫‪‬ﻭ ‪‬ﺳﻤ‪‬ﻊ ﻭ‪‬ﺑﺼﺮ‪ ،‬ﹶﻓﹺﺈﻧ‪‬ﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻲ ‪‬‬
‫ﺍﻟﻘﺪﺭ‪‬ﺓ‪ ،‬ﻭ ﹶﻻ ﹺﺇﻥﱠ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊ ﻭ‪‬ﺍﻟﺒﺼﺮ‪ :‬ﺍﻟ ‪‬ﻌﻠﹾﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻧ ﹸﻘﻮ‪‬ﻝ ‪:‬ﹺﺇﻧ‪‬ﻬ‪‬ﺎ ﺟ‪‬ـﻮ‪‬ﺍﺭﺡ ‪ .‬ﻭ ﹶﻻ‬
‫ﺕ ﻟ‪‬ﻠﻔﻌـﻞ‪،‬‬
‫ﺸﺒ‪ ‬ﻬﻬ‪‬ﺎ ﺑﹺﺎﻷَﻳﺪﻱ ﻭ‪‬ﺍ َﻷ ‪‬ﺳﻤ‪‬ﺎﻉ ﻭ‪‬ﺍ َﻷ‪‬ﺑﺼ‪‬ﺎﺭ ﺍﻟﱠﺘ‪‬ﻲ ﻫ‪‬ـ ‪‬ﻲ ﺟ‪‬ـﻮ‪‬ﺍﺭﺡ ‪‬ﻭﺃﹶﺩﻭ‪‬ﺍ ‪‬‬
‫‪‬ﻧ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ﹸﻘ ‪‬ﻮ ﹸﻝ‪ :‬ﹺﺇﻧ‪‬ﻤ‪‬ﺎ ﻭ‪‬ﺟﺐ ﺇﹺﺛﺒ‪‬ﺎ‪‬ﺗﻬ‪‬ﺎ َﻷﻥﱠ ﺍﻟﺘ‪‬ﻮﻗﻴﻒ ﻭ‪‬ﺭ ‪‬ﺩ ﹺﺑﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﻭﺟﺐ ‪‬ﻧ ‪‬ﻔ ‪‬ﻲ ﺍﻟﺘ‪‬ﺸﺒﻴﻪ ‪‬ﻋ ‪‬ﻨﻬ‪‬ـﺎ‬
‫ﺲ ﹶﻛ ‪‬ﻤ ﹾﺜ ‪‬ﻠ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ{ ]ﺍﻟﺸ‪ ‬ﻮﺭ‪‬ﻯ‪ ) [11:‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻟﹶـ ‪‬ﻪ ﹸﻛﻔﹸـﻮ‪‬ﺍ ﹶﺃﺣ‪‬ـﺪ‬
‫‪‬ﻟ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ‪} :‬ﹶﻟ ‪‬ﻴ ‪‬‬
‫(ﺍﻹِﺧﻼﹶﺹ‪ .4:‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺫﻛـﺮﻩ ﺍﳊـﺎﻓﻆ ﺍﳋﻄﻴـﺐ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ﻗﺎﻋﺪﺓ ﻣﻬﻤﺔ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪ ،‬ﻭﻣﺬﻫﺐ ﺍﻟﺘﻔﻮﻳﺾ ‪ .‬ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﺍﳊﻨﺒﻠﻲ ﻭﻫﻮ ﻣﻔﺨﺮﺓ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ‪620:‬ﻫـ( ﰲ ﻛﺘﺎﺑـﻪ ﺫﻡ‬
‫ﺍﻟﺘﺄﻭﻳﻞ‪ :‬ﻭﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﻹﳝﺎﻥ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﲰﺎﺋﻪ ﺍﻟﱵ‬
‫ﻭﺻﻒ ‪‬ﺎ ﻧﻔﺴﻪ ﰲ ﺁﻳﺎﺗﻪ ﻭﺗﻨﺰﻳﻠﻪ ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻣﻦ ﻏﲑ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ ﻭﻻﻧﻘﺺ ﻣﻨﻬﺎ ﻭﻻﲡﺎﻭﺯ ﳍﺎ ﻭﻻﺗﻔﺴﲑ ﻭﻻﺗﺄﻭﻳﻞ ﳍﺎ ﲟﺎ ﳜﺎﻟﻒ‬
‫ﻇﺎﻫﺮﻫﺎ ﻭﻻﺗﺸﺒﻴﻪ ﺑﺼﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻻﲰﺎﺕ ﺍﶈﺪﺛﲔ ﺑﻞ ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ‬
‫ﻭﺭﺩﻭﺍ ﻋﻠﻤﻬﺎ ﺇﱃ ﻗﺎﺋﻠﻬﺎ ﻭﻣﻌﻨﺎﻫﺎ ﺇﱃ ﺍﳌﺘﻜﻠﻢ ‪‬ﺎ‪"..‬ﺍ‪.‬ﻫـ ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ‪ .‬ﻗﻠـﺖ‬
‫ﻗﻮﻟﻪ ﻭﻻ ﺗﺄﻭﻳﻞ ﳍﺎ ﲟﺎ ﳜﺎﻟﻒ ﻇﺎﻫﺮﻫﺎ ‪ ،‬ﻳﺮﻳﺪ ﺇﺑﻘﺎﺀ ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﻣﺎ ﻫـﻮ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﻏﲑ ﺗﺄﻭﻳﻞ ﻣﺜﻼ ﺍﻻﺳﺘﻮﺍﺀ ﺑﺎﻻﺳﺘﻴﻼﺀ ﻭﺍﻟﻘﻬﺮ ﻭﻻ ﺑﺎﻻﺳـﺘﻘﺮﺍﺭ ‪ ،‬ﺑـﻞ‬
‫ﺍﻣﺮﺍﺭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﻭﺭﺩ ﻋﻠﻤﻬﺎ ﺍﱃ ﻗﺎﺋﻠﻬﺎ ﻭﻣﻌﻨﺎﻫﺎ ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﳝﻨـﻊ ﻛـﻼ‬
‫ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﺗﺄﻭﻝ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺃﺗﺒﺎﻋﻪ ﻣﻦ ﺍ‪‬ﺴﻤﺔ ﺃﻭ ﻋﻠﻰ ﻃﺮﻳﻘـﺔ‬
‫ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻻﺷﻌﺮﻱ ﻭﺃﺻﺤﺎﺑﻪ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒـﺎﺭﻱ ‪:‬‬
‫ﻭﺃﺳﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﳊﻮﺍﺭﻱ ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻗﺎﻝ "‬
‫ﻛﻞ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ ﻓﺘﻔﺴﲑﻩ ﺗﻼﻭﺗﻪ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ " ﻭﻣﻦ ﻃﺮﻳﻖ‬
‫ﺃﰊ ﺑﻜﺮ ﺍﻟﻀﺒﻌﻲ ﻗﺎﻝ‪ :‬ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻗﻮﻟﻪ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻗﺎﻝ‬
‫ﺑﻼ ﻛﻴﻒ ﻭﺍﻵﺛﺎﺭ ﻓﻴﻪ ﻋﻦ ﺍﻟﺴﻠﻒ ﻛﺜﲑﺓ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪.‬‬
‫ﺱ ﻓ‪‬ﻲ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ﹸﺛ ‪‬ﻢ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ " ﹶﻓﻠ‪‬ﻠﻨ‪‬ﺎ ﹺ‬
‫ﺲ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻊ ‪‬ﺑﺴ‪‬ﻄﻬ‪‬ﺎ ‪‬ﻭﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻧﺴ‪‬ﻠﻚ ﻓ‪‬ـﻲ ﻫ‪‬ـﺬﹶﺍ‬ ‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎﻡ ‪‬ﻣﻘﹶﺎﻟﹶﺎﺕ ﹶﻛ‪‬ﺜﲑ‪‬ﺓ ﹺﺟﺪ‪‬ﺍ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻱ ﻭ‪‬ﺍﻟﱠﻠﻴ‪‬ـﺚ ﺑ‪‬ـﻦ ﺳ‪‬ـﻌ‪‬ﺪ‬ ‫ﺴﻠﹶﻒ ﺍﻟﺼ‪‬ﺎﻟ‪‬ﺢ ﻣ‪‬ﺎﻟ‪‬ﻚ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﻋ ‪‬ﻲ ﻭ‪‬ﺍﻟﱠﺜ ‪‬ﻮ ﹺﺭ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﻘﹶﺎﻡ ‪‬ﻣ ﹾﺬﻫ‪‬ﺐ ﺍﻟ ‪‬‬
‫ﲔ ﹶﻗ ‪‬ﺪﳝ‪‬ﺎ ‪‬ﻭ ‪‬ﺣﺪ‪‬ﻳﺜﹰﺎ‬ ‫ﺴ‪‬ﻠ ‪‬ﻤ ‪‬‬
‫ﻭ‪‬ﺍﻟﺸ‪‬ﺎ‪‬ﻓ ‪‬ﻌ ‪‬ﻲ ‪‬ﻭﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ‪‬ﻭﹺﺇ ‪‬ﺳﺤ‪‬ﺎﻕ ﺑ‪‬ﻦ ﺭ‪‬ﺍ ‪‬ﻫ ‪‬ﻮ‪‬ﻳ ‪‬ﻪ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﺋﻤ‪‬ﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸﺒﹺﻴﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌﻄ‪‬ﻴﻞ ﻭ‪‬ﺍﻟﻈﱠﺎﻫ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﺒ‪‬ﺎﺩ‪‬ﺭ‬ ‫ﺕ ‪‬ﻣ ‪‬ﻦ ﹶﻏﻴ‪‬ﺮ ‪‬ﺗ ﹾﻜﻴﹺﻴﻒ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹺﺇ ‪‬ﻣﺮ‪‬ﺍﺭﻫ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬‬
‫ﺲ‬ ‫ﺸﺒﹺﻬ ‪‬ﻪ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﻠﹾﻘﻪ ‪‬ﻭ " ﻟﹶـ‪‬ﻴ ‪‬‬ ‫ﲔ ‪‬ﻣ‪‬ﻨ ‪‬ﻔ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ﺍﻟﻠﱠﻪ ﹶﻓﹺﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺸ‪‬ﺒ ﹺﻬ ‪‬‬
‫ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﺫﻫ‪‬ﺎﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﻤ‪‬ﻴﻊ ﺍﹾﻟ‪‬ﺒﺼ‪‬ﲑ " ‪‬ﺑ ﹾﻞ ﺍﹾﻟﹶﺄﻣ‪‬ﺮ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄ‪‬ﺋ ‪‬ﻤﺔ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻧ ‪‬ﻌﻴ‪‬ﻢ ﺑ‪‬ﻦ ‪‬ﺣﻤ‪‬ﺎﺩ‬ ‫ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬‬
‫ﻒ ﺍﻟﻠﱠﻪ ﹺﺑ ‪‬ﻪ‬ ‫ﺻ ‪‬‬‫ﺤ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫ﻱ ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ﺍﻟﻠﱠﻪ ﹺﺑﺨ‪ ‬ﹾﻠ ‪‬ﻘ ‪‬ﻪ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬‬
‫ﺨﺰ‪‬ﺍ ‪‬ﻋ ‪‬ﻲ ‪‬ﺷﻴ‪‬ﺦ ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ﹺﺭ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺖ ‪‬ﻟﻠﱠـ ‪‬ﻪ‬ ‫ﺸﺒﹺﻴﻪ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃﹾﺛ‪‬ﺒ ‪‬‬
‫ﻒ ﺍﻟﻠﱠﻪ ﹺﺑ ‪‬ﻪ ‪‬ﻧﻔﹾﺴﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺭﺳ‪‬ﻮﻟﻪ ‪‬ﺗ ‪‬‬ ‫ﺻ ‪‬‬‫ﺲ ﻓ‪‬ﻴﻤ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫‪‬ﻧﻔﹾﺴﻪ ﻓﹶ ﹶﻘ ‪‬ﺪ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼﺤ‪‬ﻴﺤ‪‬ﺔ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻪ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳﻠ‪‬ﻴـﻖ‬ ‫ﺼ ﹺﺮﳛ‪‬ﺔ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺧﺒ‪‬ﺎﺭ ﺍﻟ ‪‬‬ ‫ﺕ ﹺﺑ ‪‬ﻪ ﺍﻟﹾﺂﻳ‪‬ﺎﺕ ﺍﻟ ‪‬‬ ‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﻚ ‪‬ﺳﺒﹺﻴﻞ ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣـﺔ‬
‫ﺠﻠﹶﺎ ﹺﻝ ﺍﻟﻠﱠﻪ ‪‬ﻭ‪‬ﻧﻔﹶﻰ ‪‬ﻋ ‪‬ﻦ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟ‪‬ﻨﻘﹶﺎﺋ‪‬ﺺ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺳﹶﻠ ‪‬‬
‫ﹺﺑ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﳊﺎﻓﻆ ‪" :‬ﻭﻳﺜﺒﺖ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻧﺰﻭﻟﻪ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻏﲑ ﺗﺸﺒﻴﻪ ﻟﻪ ﺑﺼﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ ‪ ،‬ﻭﻻ ﲤﺜﻴﻞ ﻭﻻ ﺗﻜﻴﻴﻒ ‪ ،‬ﺑﻞ‬
‫ﻳﺜﺒﺘﻮﻥ ﻣﺎ ﺃﺛﺒﺘﻪ ﺭﺳﻮﻝ ﺍﷲ ﻭﻳﻨﺘﻬﻮﻥ ﻓﻴﻪ ﺇﻟﻴﻪ ‪ ،‬ﻭﳝﺮﻭﻥ ﺍﳋﱪ ﺍﻟﺼـﺤﻴﺢ ﻋﻠـﻰ‬
‫ﻇﺎﻫﺮﻩ ‪ ،‬ﻭﻳﻜﻠﻮﻥ ﻋﻠﻤﻪ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ" ‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺷﻴﺦ ﺍﻹﺳـﻼﻡ ﺍﳊـﺎﻓﻆ‬
‫ﺍﳊﺠﺔ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ ﺍﳌﺘـﻮﰱ ﺳـﻨﺔ ﺇﺣـﺪﻯ‬
‫ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ ‪ :‬ﻭﻣﻦ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﲟﻌﲎ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺒﺸﺮ ﻓﻘﺪ ﻛﻔﺮ ﻓﻤﻦ‬
‫ﺃﺑﺼﺮ ﻫﺬﺍ ﺍﻋﺘﱪ ﻭﻋﻦ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻜﻔﺎﺭ ﺍﻧﺰﺟﺮ ﻭﻋﻠﻢ ﺃﻧﻪ ﺑﺼﻔﺎﺗﻪ ﻟﻴﺲ ﻛﺎﻟﺒﺸـﺮ‬
‫ﻭﺍﻟﺮﺅﻳﺔ ﺣﻖ ﻷﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﻏﲑ ﺇﺣﺎﻃﺔ ﻭﻻ ﻛﻴﻔﻴﺔ ﻛﻤﺎ ﻧﻄﻖ ﺑﻪ ﻛﺘﺎﺏ ﺭﺑﻨـﺎ "‬
‫ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ ﺇﱃ ﺭ‪‬ﺎ ﻧﺎﻇﺮﺓ " ﻭﺗﻔﺴﲑﻩ ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻤﻪ‬
‫ﻭﻛﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﻭﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩ ‪ ،‬ﻻ ﻧﺪﺧﻞ ﰲ‬
‫ﺫﻟﻚ ﻣﺘﺄﻭﻟﲔ ﺑﺂﺭﺍﺋﻨﺎ ﻭﻻ ﻣﺘﻮﳘﲔ ﺑﺄﻫﻮﺍﺋﻨﺎ ﻓﺈﻧﻪ ﻣﺎ ﺳﻠﻢ ﰲ ﺩﻳﻨﻪ ﺇﻻ ﻣﻦ ﺳﻠﻢ ﷲ‬
‫ﻋﺰ ﻭﺟﻞ ﻭﻟﺮﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺭﺩ ﻋﻠﻢ ﻣﺎ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺇﱃ ﻋﺎﳌـﻪ ‪،‬‬
‫ﻭﻻﺗﺜﺒﺖ ﻗﺪﻡ ﰲ ﺍﻹﺳﻼﻡ ﺇﻻ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻻﺳﺘﺴﻼﻡ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺼﻼﺓ‬
‫ﻣﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ‪ .‬ﹶﻗﻮ‪‬ﻟﻪ ‪ ) :‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﺳ ﹶﻠﻤ‪‬ﺔ ‪‬ﻭﹶﺃﺑﹺﻲ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺍﹾﻟﹶﺄ ﹶﻏﺮ‪ ‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳﺮ‪‬ﺓ (‬
‫ﻱ " ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧﹺﻲ ﹶﺃﺑ‪‬ﻮ ‪‬ﺳﹶﻠﻤ‪‬ﺔ ﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻦ‬
‫ﻓ‪‬ﻲ ﹺﺭﻭ‪‬ﺍﻳ‪‬ﺔ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟ ‪‬ﺮﺯ‪‬ﺍﻕ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻤ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ﹺﺮ ‪‬‬
‫‪‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺍﹾﻟﹶﺄ ﹶﻏ ‪‬ﺮ ﺻ‪‬ﺎﺣ‪‬ﺐ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳﺮ‪‬ﺓ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳﺮ‪‬ﺓ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻫﻤ‪‬ﺎ ‪ " .‬ﹶﻗﻮ‪‬ﻟﻪ ‪ ) :‬ﻳ ‪‬ﻨﺰﹺﻝ‬
‫ﺠﻬ‪‬ﺔ ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪ :‬ﻫ ‪‬ﻲ ﹺﺟﻬ‪‬ﺔ ﺍﹾﻟ ‪‬ﻌﻠﹸـ ‪‬ﻮ ‪،‬‬ ‫‪‬ﺭﺑ‪‬ﻨ‪‬ﺎ ﹺﺇﻟﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀ ﺍﻟﺪ‪‬ﻧﻴ‪‬ﺎ ( ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ ﱠﻝ ﹺﺑ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃﹾﺛ‪‬ﺒ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹺ‬
‫ﻚ‪.‬‬ ‫ﺤﻴ‪‬ﺰ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺫﻟ‪‬ـ ‪‬‬ ‫ﻚ ‪‬ﻳ ﹾﻔﻀ‪‬ﻲ ﹺﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺠ ‪‬ﻤﻬ‪‬ﻮﺭ ‪‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ﹺﺑ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﺃﹶ‪‬ﻧ ﹶﻜ ‪‬ﺮ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻒ ﻓ‪‬ﻲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟ‪‬ﻨﺰ‪‬ﻭﻝ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻗﻮ‪‬ﺍﻝ ‪ :‬ﹶﻓ ‪‬ﻤ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤﹶﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﻇﹶﺎﻫ‪‬ﺮﻩ ‪‬ﻭ ‪‬ﺣﻘ‪‬ﻴﻘﹶﺘﻪ‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ﹸﺍ ‪‬ﺧ‪‬ﺘ‪‬ﻠ ‪‬‬
‫ﺻﺤ‪‬ﺔ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩ‪‬ﻳﺚ ﺍﹾﻟﻮ‪‬ﺍ ﹺﺭﺩ‪‬ﺓ ﻓ‪‬ﻲ‬ ‫ﺸ‪‬ﺒﻬ‪‬ﺔ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﻦ ﹶﻗﻮ‪‬ﳍ ‪‬ﻢ ‪ .‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﻢ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺨ ‪‬ﻮﺍﺭﹺﺝ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﺘ ﹺﺰﻟﹶﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﻜﹶﺎ‪‬ﺑﺮ‪‬ﺓ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﺠ‪‬ﺐ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭﻟﹸﻮﺍ ﻣ‪‬ﺎ ﻓ‪‬ـﻲ‬ ‫ﻚ ‪‬ﺟ ‪‬ﻤﻠﹶﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬‬ ‫ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ ﹺﺇﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻬﻠﹰﺎ ‪‬ﻭﹺﺇﻣ‪‬ﺎ ‪‬ﻋﻨ‪‬ﺎﺩ‪‬ﺍ ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﻚ ‪‬ﻭﹶﺃ‪‬ﻧ ﹶﻜﺮ‪‬ﻭﺍ ﻣ‪‬ﺎ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧﺤ‪‬ﻮ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﺎ ﹺﺑ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﻃﺮﹺﻳﻖ ﺍﹾﻟﹺﺈ ‪‬ﺟ ‪‬ﻤﺎﻝ ‪‬ﻣ‪‬ﻨ ‪‬ﺰﻫ‪‬ﺎ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻋ‪‬ـﻦ ﺍﹾﻟ ﹶﻜ‪‬ﻴ ‪‬ﻔﻴ‪‬ـﺔ‬
‫ﺴﻠﹶﻒ ‪ ،‬ﻭ‪‬ﻧ ﹶﻘﹶﻠ ‪‬ﻪ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ‪‬ﻘ ‪‬ﻲ ‪‬ﻭ ﹶﻏﻴ‪‬ـﺮﻩ ﻋ‪‬ـ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﺋﻤ‪‬ـﺔ ﺍﹾﻟﹶﺄ ‪‬ﺭ‪‬ﺑﻌ‪‬ـﺔ‬ ‫ﺸﺒﹺﻴﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻤﻬ‪‬ﻮﺭ ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺤﻤ‪‬ﺎ ‪‬ﺩ‪‬ﻳ ﹺﻦ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﻋ ‪‬ﻲ ﻭ‪‬ﺍﻟﱠﻠﻴ‪‬ﺚ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻫ ‪‬ﻢ ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭﻟﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻪ‬ ‫ﺴ ﹾﻔﻴ‪‬ﺎ‪‬ﻧ‪‬ﻴ ﹺﻦ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺨﺮ‪‬ﺝ‬ ‫ﻁ ﻓ‪‬ﻲ ﺍﻟ‪‬ﺘ ﹾﺄﻭﹺﻳﻞ ‪‬ﺣﺘ‪‬ﻰ ﻛﹶﺎ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻌﻤ‪‬ﻞ ﻓ‪‬ﻲ ﹶﻛﻠﹶﺎﻡ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻓ ‪‬ﺮ ﹶ‬ ‫‪‬ﻳﻠ‪‬ﻴﻖ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﻠﹰﺎ ﻓ‪‬ﻲ‬
‫ﺼ ﹶﻞ ‪‬ﺑﻴ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮﻥ ‪‬ﺗ ﹾﺄﻭﹺﻳﻠﻪ ﹶﻗﺮﹺﻳﺒ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺤﺮﹺﻳﻒ ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻓ ‪‬‬ ‫ﹺﺇﻟﹶﻰ ‪‬ﻧﻮ‪‬ﻉ ‪‬ﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺽ ﻓ‪‬ﻲ ‪‬ﺑﻌ‪‬ـﺾ ‪،‬‬ ‫ﹶﻛﻠﹶﺎﻡ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ‪‬ﻭ‪‬ﺑﻴ‪‬ﻦ ‪‬ﻣﺎ ‪‬ﻳﻜﹸﻮﻥ ‪‬ﺑﻌ‪‬ﻴﺪ‪‬ﺍ ‪‬ﻣ ‪‬ﻬﺠ‪‬ﻮﺭ‪‬ﺍ ﹶﻓﹶﺄﻭ‪‬ﻝ ﻓ‪‬ﻲ ‪‬ﺑﻌ‪‬ﺾ ‪‬ﻭﹶﻓ ‪‬ﻮ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ‪‬ﻨﻘﹸﻮﻝ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎﻟ‪‬ﻚ ‪‬ﻭ ‪‬ﺟ ‪‬ﺰ ‪‬ﻡ ﹺﺑ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﹶﺄ ‪‬ﺧﺮﹺﻳ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺩﻗ‪‬ﻴﻖ ﺍﹾﻟﻌ‪‬ﻴﺪ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻬﻘ‪‬ـ ‪‬ﻲ ‪:‬‬
‫ﻚ ﻋ‪‬ـ ‪‬ﻦ ﺍﻟﺼ‪‬ـﺎﺩ‪‬ﻕ‬ ‫ﺴﻜﹸﻮﺕ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﹺﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﺮﹺﺩ ﹶﺫ‪‬ﻟ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻤﻬ‪‬ﺎ ﺍﹾﻟﹺﺈﳝ‪‬ﺎﻥ ﹺﺑﻠﹶﺎ ﹶﻛﻴ‪‬ﻒ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﺍ‪‬ﺗﻔﹶﺎﻗﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ﹾﺄﻭﹺﻳﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻴ‪‬ﻦ ﹶﻏﻴ‪‬ﺮ ﻭ‪‬ﺍﺟﹺﺐ‬ ‫ﹶﻓ‪‬ﻴﺼ‪‬ﺎﺭ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪﻟ‪‬ﻴﻞ ‪‬ﻋﻠﹶﻰ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﹶﻓﺤ‪‬ﻴ‪‬ﻨ‪‬ﺌ ‪‬ﺬ ﺍﻟ‪‬ﺘ ﹾﻔﻮﹺﻳﺾ ﹶﺃ ‪‬ﺳﻠﹶﻢ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺍﺑ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮﹺﺑ ‪‬ﻲ ‪ :‬ﺣ ‪‬ﻜ ‪‬ﻲ ﻋ‪‬ـ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺒ‪‬ﺘ ‪‬ﺪﻋ‪‬ـﺔ ‪‬ﺭ ‪‬ﺩ ﻫ‪‬ـ ‪‬ﺬ ‪‬ﻩ‬
‫ﺴﻠﹶﻒ ﹺﺇ ‪‬ﻣﺮ‪‬ﺍﺭﻫ‪‬ﺎ ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﻗﻮ‪‬ﻡ ‪‬ﺗ ﹾﺄﻭﹺﻳﻠﻬ‪‬ﺎ ‪‬ﻭﹺﺑ ‪‬ﻪ ﹶﺃﻗﹸﻮﻝ ‪ .‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﻳ‪‬ﻨﺰﹺﻝ‬ ‫ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩ‪‬ﻳﺚ ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻋﺒ‪‬ﺎﺭ‪‬ﺓ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﻠ ‪‬ﻜﻪ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ‪‬ﻨﺰﹺﻝ ﺑﹺـﹶﺄ ‪‬ﻣ ﹺﺮ ‪‬ﻩ‬ ‫ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺭ‪‬ﺍﺟﹺﻊ ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻓﻌ‪‬ﺎﻟﻪ ﻟﹶﺎ ﹺﺇﻟﹶﻰ ﺫﹶﺍﺗﻪ ‪ ،‬ﺑ ﹾﻞ ﹶﺫ‪‬ﻟ ‪‬‬
‫‪‬ﻭ‪‬ﻧﻬ‪‬ﻴﻪ ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﻨﺰ‪‬ﻭﻝ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﻜﹸﻮﻥ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺟﺴ‪‬ﺎﻡ ‪‬ﻳﻜﹸﻮﻥ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎﻧﹺﻲ ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ ‪‬ﺣ ‪‬ﻤﻠﹾﺘﻪ ﻓ‪‬ـﻲ‬
‫ﻚ ‪ ،‬ﻭﹺﺇ ﹾﻥ ‪‬ﺣ ‪‬ﻤﻠﹾﺘﻪ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺻﻔﹶﺔ ﺍﹾﻟ ‪‬ﻤﻠﹶﻚ ﺍﹾﻟ ‪‬ﻤ‪‬ﺒﻌ‪‬ﻮﺙ ﹺﺑ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﻚ ‪‬‬ ‫ﺴ ‪‬ﻲ ﹶﻓ‪‬ﺘ ﹾﻠ ‪‬‬‫ﺤﺪ‪‬ﻳﺚ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺤ‪ ‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻧﺰ‪‬ﻭﻟﹰﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﺗﺒ‪‬ﺔ ﹺﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﺮ‪‬ﺗﺒ‪‬ـﺔ ‪،‬‬ ‫ﺴﻤ‪‬ﻰ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﻱ ﹺﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔﻌ‪‬ﻞ ﹸﺛ ‪‬ﻢ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺍﹾﻟﻤ‪ ‬ﻌ‪‬ﻨ ﹺﻮ ‪‬‬
‫ﺻﺤ‪‬ﻴﺤ‪‬ﺔ ‪‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪ .‬ﻭ‪‬ﺍﹾﻟﺤ‪‬ﺎﺻ‪‬ﻞ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺗﹶﺄ ‪‬ﻭﹶﻟ ‪‬ﻪ ﹺﺑ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ﹺﻦ ‪ :‬ﹺﺇﻣ‪‬ﺎ ﹺﺑﹶﺄ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻳ‪‬ﻨﺰﹺﻝ‬ ‫ﹶﻓ ﹺﻬ ‪‬ﻲ ‪‬ﻋ ‪‬ﺮﹺﺑﻴ‪‬ﺔ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟﹺﺈﺟ‪‬ﺎﺑ‪‬ﺔ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬ ‫ﹶﺃﻣ‪‬ﺮﻩ ﹶﺃ ‪‬ﻭ ﺍﹾﻟ ‪‬ﻤﻠﹶﻚ ﹺﺑﹶﺄ ‪‬ﻣ ﹺﺮ ‪‬ﻩ ‪ ،‬ﻭﹺﺇﻣ‪‬ﺎ ﹺﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎﺭ‪‬ﺓ ﹺﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟ‪‬ﺘﹶﻠﻄﱡﻒ ﺑﹺﺎﻟﺪ‪‬ﺍ ‪‬ﻋ ‪‬‬
‫ﻀ ‪‬ﻢ ﹶﺃﻭ‪‬ﻟﻪ ‪‬ﻋﻠﹶﻰ‬ ‫ﺿ‪‬ﺒ ﹶﻄ ‪‬ﻪ ﹺﺑ ‪‬‬
‫ﺾ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎﹺﻳ ﹺﺦ ‪‬‬ ‫‪‬ﻭ‪‬ﻧﺤ‪‬ﻮﻩ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺣﻜﹶﻰ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑﻜﹾﺮ ﺑ‪‬ﻦ ﹸﻓﻮﺭﻙ ﹶﺃ ﱠﻥ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻱ ‪‬ﻳ‪‬ﻨﺰﹺﻝ ‪‬ﻣﹶﻠﻜﹰﺎ ‪ ،‬ﻭ‪‬ﻳ ﹶﻘﻮ‪‬ﻳﻪ ﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ‪‬ﺋ ‪‬ﻲ ‪‬ﻣ ‪‬ﻦ ﹶﻃﺮﹺﻳﻖ ﺍﹾﻟﹶﺄ ﹶﻏ ‪‬ﺮ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻑ ﺍﹾﻟ ‪‬ﻤ ﹾﻔﻌ‪‬ﻮﻝِ ﹶﺃ ‪‬‬ ‫‪‬ﺣ ﹾﺬ ‪‬‬
‫ﻆ " ﹺﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﻳ ‪‬ﻤﻬﹺﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻤﻀ‪‬ﻲ ‪‬ﺷﻄﹾﺮ ﺍﻟﱠﻠﻴ‪‬ﻞ ﹸﺛ ‪‬ﻢ ﻳ‪‬ـ ﹾﺄﻣ‪‬ﺮ‬ ‫ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳﺮ‪‬ﺓ ‪‬ﻭﹶﺃﺑﹺﻲ ‪‬ﺳﻌ‪‬ﻴﺪ ﹺﺑﹶﻠ ﹾﻔ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ ‪ .‬ﻭﻓ‪‬ﻲ ‪‬ﺣﺪ‪‬ﻳﺚ ‪‬ﻋﹾﺜﻤ‪‬ﺎﻥ ﺑ‪‬ﻦ ﹶﺃﺑﹺﻲ‬ ‫ﺴ‪‬ﺘﺠ‪‬ﺎﺏ ﹶﻟ ‪‬ﻪ " ﺍﹾﻟ ‪‬‬ ‫ﻉ ﹶﻓ‪‬ﻴ ‪‬‬
‫‪‬ﻣﻨ‪‬ﺎ ‪‬ﺩﻳ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﻫ ﹾﻞ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﺍ ﹴ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺤﺪ‪‬ﻳﺚ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻘ ‪‬ﺮ ﹸﻃﹺﺒ ‪‬ﻲ ‪ :‬ﻭﹺﺑ ‪‬ﻬﺬﹶﺍ‬ ‫ﺴ‪‬ﺘﺠ‪‬ﺎﺏ ﹶﻟ ‪‬ﻪ " ﺍﹾﻟ ‪‬‬ ‫ﻉ ‪‬ﻳ ‪‬‬
‫ﺹ " ‪‬ﻳﻨ‪‬ﺎﺩ‪‬ﻱ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻫ ﹾﻞ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﺍ ﹴ‬ ‫ﺍﹾﻟﻌ‪‬ﺎ ﹺ‬
‫ﺠ ‪‬ﻬﹺﻨ ‪‬ﻲ " ‪‬ﻳ‪‬ﻨ ﹺﺰ ﹸﻝ ﺍﻟﻠﱠـ ‪‬ﻪ ﹺﺇﻟﹶـﻰ‬ ‫‪‬ﻳ ‪‬ﺮ‪‬ﺗﻔ‪‬ﻊ ﺍﹾﻟﹺﺈ ‪‬ﺷﻜﹶﺎﻝ ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ﱢﻜ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﺎ ﻓ‪‬ﻲ ﹺﺭﻭ‪‬ﺍ‪‬ﻳ ‪‬ﺔ ﹺﺭﻓﹶﺎﻋ‪‬ﺔ ﺍﹾﻟ ‪‬‬
‫ﻚ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺪﻓﹶﻊ‬
‫ﺲ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ‪ :‬ﻟﹶﺎ ‪‬ﻳﺴﺄ ﹸﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺩ‪‬ﻱ ﹶﻏ‪‬ﻴﺮﹺﻱ " ‪‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺖ ﺑﹺﺎﹾﻟ ﹶﻘﻮ‪‬ﺍ ‪‬ﻃ ﹺﻊ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧﻪ ‪‬ﻣ‪‬ﻨﺰ‪‬ﻩ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻱ ‪ :‬ﻭﹶﻟﻤ‪‬ﺎ ﹶﺛ‪‬ﺒ ‪‬‬‫ﺍﻟ‪‬ﺘ ﹾﺄﻭﹺﻳ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ﹾﺬ ﹸﻛﻮ ‪‬ﺭ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻀ‪‬ﺎ ﹺﻭ ‪‬‬
‫ﺤﻴ‪‬ﺰ ‪‬ﺍ ‪‬ﻣ‪‬ﺘ‪‬ﻨ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﺍﻟ‪‬ﻨﺰ‪‬ﻭﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟ‪‬ﺎ‪‬ﻧ‪‬ﺘﻘﹶﺎﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻊ ﹺﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻮﺿ‪‬ـﻊ‬ ‫ﺴ ‪‬ﻤﻴ‪‬ﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬‫ﺠ‪‬‬ ‫ﺍﹾﻟ ﹺ‬
‫ﺠﻠﹶـﺎﻝ ﺍﱠﻟﺘ‪‬ـﻲ‬ ‫ﺻﻔﹶﺔ ﺍﹾﻟ ‪‬‬ ‫ﻱ ﻳ‪‬ﻨ‪‬ﺘﻘ‪‬ﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ‪‬‬ ‫ﹶﺃ ‪‬ﺧﻔﹶﺾ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪ ،‬ﻓﹶﺎﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﻧﻮﺭ ‪‬ﺭ ‪‬ﺣﻤ‪‬ﺘﻪ ‪ ،‬ﹶﺃ ‪‬‬
‫ﺻﻔﹶﺔ ﺍﹾﻟﹺﺈ ﹾﻛﺮ‪‬ﺍﻡ ﺍﱠﻟﺘ‪‬ﻲ ‪‬ﺗ ﹾﻘ‪‬ﺘﻀ‪‬ﻲ ﺍﻟ ‪‬ﺮﹾﺃﻓﹶﺔ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﺔ ‪.‬‬ ‫‪‬ﺗ ﹾﻘ‪‬ﺘﻀ‪‬ﻲ ﺍﹾﻟ ‪‬ﻐﻀ‪‬ﺐ ﻭ‪‬ﺍﻟ‪‬ﺎ‪‬ﻧ‪‬ﺘﻘﹶﺎﻡ ﹺﺇﻟﹶﻰ ‪‬ﻣﻘﹾ‪‬ﺘﻀ‪‬ﻰ ‪‬‬
‫ﺍﻧﺘﻬﻰ ﻣﻦ ﺍﻟﻔﺘﺢ ‪ .‬ﻭﻫﺬﺍ ﺗﺼﺮﻳﺢ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺴﻠﻒ ﻭﺑﻴﺎﻥ ﻛﻼ ﺍﳌﺬﻫﺒﲔ ﺍﻟﺘﻔـﻮﻳﺾ‬
‫ﻭﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻨﺰﻳﻪ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻑ ﰲ ﻣﻌﺮﻓﺔ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊﻖ ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻗـﻮﻝ ﺍﻟـﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﺇﻥ ﺍﷲ ﻳﻨﺰﻝ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ " ‪ .‬ﻭ ‪ " :‬ﻭﺇﻥ ﺍﷲ ﻳـﺮﻯ‬
‫ﰲ ﺍﻟﻘﻴﺎﻣﺔ " ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ‪ :‬ﻧﺆﻣﻦ ‪‬ﺎ ﻭﻧﺼﺪﻕ ‪‬ﺎ ﻻ ﻛﻴـﻒ ﻭﻻ‬
‫ﻣﻌﲎ ‪ ،‬ﻭﻻ ﻧﺮﺩ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ ‪ ،‬ﻭﻧﻌﻠﻢ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺣﻖ ‪ ،‬ﻭﻻ ﻧﺮﺩ ﻋﻠـﻰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻻ ﻧﺼﻒ ﺍﷲ ﺑﺄﻛﺜﺮ ﳑﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﺑﻼ‬
‫ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ ‪ " :‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ "‪ .‬ﻭﻧﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ‪،‬‬
‫ﻭﻧﺼﻔﻪ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ‪ ،‬ﻻ ﻧﺘﻌﺪﻯ ﺫﻟﻚ ‪ ،‬ﻭﻻ ﻳﺒﻠﻐﻪ ﻭﺻﻒ ﺍﻟﻮﺍﺻـﻔﲔ ‪.‬‬
‫ﻧﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻛﻠﻪ ‪ ،‬ﳏﻜﻤﻪ ﻭﻣﺘﺸﺎ‪‬ﻪ ‪ ،‬ﻭﻻ ﻧﺰﻳﻞ ﻋﻨﻪ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻟﺸﻨﺎﻋﺔ‬
‫ﺷﻨﻌﺖ ‪ ،‬ﻭﻻ ﻧﺘﻌﺪﻯ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﻛﻴﻒ ﻛﻨﻪ ﺫﻟﻚ ﺇﻻ ﺑﺘﺼﺪﻳﻖ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺗﺜﺒﻴﺖ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﺫﻛﺮﻩ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳊﻨﺒﻠﻲ ﰲ‬
‫ﳌﻌﺔ ﺍﻹﻋﺘﻘﺎﺩ ‪ ،‬ﺹ ‪ 35‬ﻃﺒﻌﺔ ﻣﻜﺘﺐ ﺩﺍﺭ ﻃﱪﻳﺔ ‪ ،‬ﺍﻟﺮﻳﺎﺽ ‪ .‬ﻭﺫﻛﺮﻩ ﻏﲑﻩ ‪ ،‬ﻓﻬﻮ‬
‫ﻣﺸﻬﻮﺭ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ .‬ﻗﻠﺖ ﻭﻣﻌﲎ " ﻭﻻ ﻧﻌﻠﻢ ﻛﻴﻒ ﻛﻨﻪ ﺫﻟﻚ ﺃﻱ ﺣﻘﻴﻘـﺔ‬
‫ﺫﻟﻚ ﻭﱂ ﻳﺮﺩ ﺍﻟﺸﻜﻞ ﻭﺍﳍﻴﻴﺌﺔ ﻓﺈﻥ ﺫﻟﻚ ﻣﻨﻔﻲ ﻋﻦ ﺍﷲ ﺗﻌـﺎﱃ ‪ .‬ﻗـﺎﻝ ﺍﳋـﻼﻝ‬
‫ﻭﺃﺧﱪﱐ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺣﻨﺒﻞ ﺣﺪﺛﲏ ﺣﻨﺒﻞ ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ﺃﺑﻮﻋﺒﺪ ﺍﷲ ﱂ ﻳﺰﻝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﷲ ﻋﺎﳌﺎ ﻣﺘﻜﻠﻤﺎ ﻧﻌﺒﺪ ﺍﷲ ﺑﺼﻔﺎﺕ ﻏﲑ ﳏﺪﻭﺩﺓ ﻭﻻ ﻣﻌﻠﻮﻣﺔ ﺇﻻ ﲟﺎ ﻭﺻﻒ ‪‬ﺎ ﻧﻔﺴﻪ‬
‫ﲰﻴﻊ ﻋﻠﻴﻢ ﻏﻔﻮﺭﺭﺣﻴﻢ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﻓﻬﺬﻩ ﺻﻔﺎﺕ ﺍﷲ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﻭﺻﻒ ‪‬ﺎ ﻧﻔﺴﻪ ﻻ ﺗﺪﻓﻊ ﻭﻻ ﺗﺮﺩ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﻼ ﺣﺪ ﻛﻤﺎ ﻗﺎﻝ ‪} :‬‬
‫ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ { ‪ .‬ﻗﻠﺖ ﻭﻗﻮﻝ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﱂ ﻳﺰﻝ ﺍﷲ ﻋﺎﳌﺎ‬
‫ﻣﺘﻜﻠﻤﺎ ‪ ،‬ﻓﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺟﻌﻠﻪ ﻛﻼﻡ ﺍﷲ ﻳﺘﻜﻠﻢ ﺑﻪ ﺑﻘﺪﺭﺗﻪ ﻭﻣﺸـﻴﺌﺘﻪ‬
‫ﻭﺃﻧﻪ ﳛﺪﺙ ﰲ ﺫﺍﺗﻪ ‪ ،‬ﻓﻘﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺮﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻜﻼﻡ ﻭﺳـﺎﻗﺎﳘﺎ ﰲ ﺳـﻴﺎﻕ‬
‫ﻭﺍﺣﺪ ﻭﻻ ﳜﻔﻰ ﺃﻥ ﻋﻠﻢ ﺍﷲ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﻟﻴﺴﺖ ﺍﻟﻔﻌﻠﻴﺔ ﻭﻛﺬﺍ ﺍﻟﻜـﻼﻡ ‪.‬‬
‫ﻭﻗﻮﻝ ﺍﻻﻣﺎﻡ ﺃﲪﺪ ﺑﺼﻔﺎﺕ ﻏﲑ ﳏﺪﻭﺩﺓ ﻭﻻ ﻣﻌﻠﻮﻣﺔ ﻓﻴﻪ ﺍﻟﺮﺩ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ‬
‫ﻭﻣﻦ ﺗﺒﻌﻪ ﻛﺘﻠﻤﻴﺬﻩ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﺑﺔ ﻭﺍﻟﻮﻫﺎﺑﻴﺔ ﰲ ﺃﻥ ﺻﻔﺎﺕ ﺍﷲ ﻋﻠـﻰ ﻇﺎﻫﺮﻫـﺎ‬
‫ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ ﻭﺣﻘﻴﻘﺔ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺍﻟﻠﻐﻮﻱ ‪ .‬ﻗﻠﺖ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻜﺜﺮ ﻣـﻦ‬
‫ﺍﻟﻨﻘﻮﻝ ﰲ ﻋﺎﻣﺔ ﻛﺘﺒﻪ ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺴﺒﻚ ﻭﺍﳌﻌﺎﱐ ﺧﻼﻑ ﻣﺎ ﻳﻨﺘﺤﻠﻪ ﻭﻳﻌﺘﻘﺪﻩ ﻫـﻮ‬
‫ﻧﻔﺴﻪ ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ ﻣﺎ ﻧﻘﻠﻪ ﻋﻦ ﺍﻟﻜﺮﺟﻲ ﻭﻫﺬﺍ ﺑﻌﺾ ﻛﻼﻣﻪ ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺫﻟـﻚ‬
‫ﻣﺎ ﺫﻛﺮﻩ ﺷﻴﺦ ﺍﳊﺮﻣﲔ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﳌﻠﻚ ﺍﻟﻜﺮﺟﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ‬
‫ﲰﺎﻩ ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ ﻋﻦ ﺍﻷﺋﻤﺔ ﺍﻟﻔﺤﻮﻝ ﺇﻟﺰﺍﻣﺎ ﻟﺬﻭﻱ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻔﻀـﻮﻝ‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺫﻛﺮ ﻓﻴﻪ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﲪﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ ﻭﺍﻟﺒﺨﺎﺭﻱ ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻫﺎﻟﺘﻨﺎ ﺃﻭ ﱂ ‪‬ﻠﻨـﺎ‬
‫ﺑﻠﻐﺘﻨﺎ ﺃﻭ ﱂ ﺗﺒﻠﻐﻨﺎ ﺍﻋﺘﻘﺎﺩﻧﺎ ﻓﻴﻬﺎ ﻭﰲ ﺍﻵﻱ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺼـﻔﺎﺕ ﺃﻧـﺎ ﻧﻘﻠﺒـﻬﺎ‬
‫ﻭﻻﳓﺮﻓﻬﺎ ﻭﻻ ﻧﻜﻴﻔﻬﺎ ﻭﻻ ﻧﻌﻄﻠﻬﺎ ﻭﻻ ﻧﺘﺄﻭﳍﺎ ﻭﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ ﻻ ﳓﻤﻠﻬﺎ ﻭﺑﺼﻔﺎﺕ‬
‫ﺍﳋﻠﻖ ﻻ ﻧﺸﺒﻬﻬﺎ ﻭﻻ ﻧﻌﻤﻞ ﺭﺃﻳﻨﺎ ﻭﻓﻜﺮﻧﺎ ﻓﻴﻬﺎ ﻭﻻ ﻧﺰﻳﺪ ﻋﻠﻴﻬﺎ ﻭﻻ ﻧﻨﻘﺺ ﻣﻨـﻬﺎ‬
‫ﺑﻞ ﻧﺆﻣﻦ ‪‬ﺎ ﻭﻧﻜﻞ ﻋﻠﻤﻬﺎ ﺇﱃ ﻋﺎﳌﻬﺎ ﻛﻤﺎ ﻓﻌﻞ ﺫﻟﻚ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻭﻫﻢ ﺍﻟﻘﺪﻭﺓ‬
‫ﻟﻨﺎ ﰲ ﻛﻞ ﻋﻠﻢ ﺭﻭﻳﻨﺎ ﻋﻦ ﺇﺳﺤﺎﻕ ﺃﻧﻪ ﻗﺎﻝ ﻻ ﻧﺰﻳﻞ ﺻﻔﺔ ﳑﺎ ﻭﺻﻒ ﺍﷲ ‪‬ﺎ ﻧﻔﺴﻪ‬
‫ﺃﻭ ﻭﺻﻔﻪ ‪‬ﺎ ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﺟﻬﺘﻬﺎ ﻻ ﺑﻜﻼﻡ ﻭﻻ ﺑﺈﺭﺍﺩﺓ ﺇﳕﺎ ﻳﻠﺰﻡ ﺍﳌﺴـﻠﻢ ﺍﻷﺩﺍﺀ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻳﻮﻗﻦ ﺑﻘﻠﺒﻪ ﺃﻥ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﻧﻔﺴﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﻫﻲ ﺻﻔﺎﺗﻪ ﻭﻻ ﻳﻌﻘﻞ ﻧﱯ‬
‫ﻣﺮﺳﻞ ﻭﻻ ﻣﻠﻚ ﻣﻘﺮﺏ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺇﻻ ﺑﺎﻷﲰﺎﺀ ﺍﻟﱵ ﻋﺮﻓﻬﻢ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻓﺄﻣﺎ‬
‫ﺃﻥ ﻳﺪﺭﻙ ﺃﺣﺪ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻓﻼ ﻳﺪﺭﻛﻪ ﺃﺣﺪ ﺍﳊﺪﻳﺚ ﺇﱃ ﺁﺧـﺮﻩ‬
‫ﻭﻛﻤﺎ ﺭﻭﻳﻨﺎ ﻋﻦ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺳﻔﻴﺎﻥ ﻭﺍﻟﻠﻴﺚ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃ‪‬ﻢ ﻗـﺎﻟﻮﺍ‬
‫ﰲ ﺍﻷﺣﺎﺩﻳــﺚ ﰲ ﺍﻟﺮﺅﻳــﺔ ﻭﺍﻟﻨــﺰﻭﻝ ﺃﻣﺮﻭﻫــﺎ ﻛﻤــﺎ ﺟــﺎﺀﺕ‬
‫ﻭﻛﻤﺎ ﺭﻭﻯ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ‬
‫ﺟﺎﺀﺕ ﺇﻥ ﺍﷲ ﻳﻬﺒﻂ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﳓﻮ ﻫﺬﺍ ﻣـﻦ ﺍﻷﺣﺎﺩﻳـﺚ ﺇﻥ ﻫـﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻗﺪ ﺭﻭﺍﻫﺎ ﺍﻟﺜﻘﺎﺕ ﻓﻨﺤﻦ ﻧﺮﻭﻳﻬﺎ ﻭﻧﺆﻣﻦ ‪‬ﺎ ﻭﻻ ﻧﻔﺴﺮﻫﺎ ﺍﻧﺘﻬﻰ ﻛﻼﻡ‬
‫ﺍﻟﻜﺮﺟﻲ ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﻛﺘﺎﺏ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳉﺰﺀ ‪ 5‬ﺻـﻔﺤﺔ ‪: 190‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻻﺻﺒﻬﺎﱏ ﺻﺎﺣﺐ ﺣﻠﻴﺔ ﺍﻻﻭﻟﻴﺎﺀ ﻭﻏـﲑ ﺫﻟـﻚ ﻣـﻦ‬
‫ﺍﳌﺼﻨﻔﺎﺕ ﺍﳌﺸﻬﻮﺭﺓ ﰱ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺬﻯ ﲨﻌﻪ ﻃﺮﻳﻘﻨﺎ ﻃﺮﻳـﻖ ﺍﻟﺴـﻠﻒ ﺍﳌﺘـﺒﻌﲔ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﲨﺎﻉ ﺍﻻﻣﺔ ﻗﺎﻝ ﻭﳑﺎ ﺍﻋﺘﻘﺪﻭﻩ ﺃﻥ ﺍﷲ ﱂ ﻳﺰﻝ ﻛـﺎﻣﻼ ﲜﻤﻴـﻊ‬
‫ﺻﻔﺎﺗﻪ ﺍﻟﻘﺪﳝﺔ ﻻ ﻳﺰﻭﻝ ﻭﻻ ﳛﻮﻝ ﱂ ﻳﺰﻝ ﻋﺎﳌﺎ ﺑﻌﻠﻢ ﺑﺼﲑﺍ ﺑﺒﺼﺮ ﲰﻴﻌﺎ ﺑﺴـﻤﻊ‬
‫ﻣﺘﻜﻠﻤﺎ ﺑﻜﻼﻡ ﻭﺍﺣﺪﺙ ﺍﻻﺷﻴﺎﺀ ﻣﻦ ﻏﲑ ﺷﻰﺀ ﻭﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻭﻛـﺬﻟﻚ‬
‫ﺳﺎﺋﺮ ﻛﺘﺒﻪ ﺍﳌﻨﺰﻟﺔ ﻛﻼﻣﻪ ﻏﲑ ﳐﻠﻮﻕ ﻭﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺛﺒﺘﺖ ﻋـﻦ ﺍﻟـﻨﱮ ﰱ‬
‫ﺍﻟﻌﺮﺵ ﻭﺍﺳﺘﻮﺍﺀ ﺍﷲ ﻋﻠﻴﻪ ﻳﻘﻮﻟﻮﻥ ‪‬ﺎ ﻭﻳﺜﺒﺘﻮ‪‬ﺎ ﻣﻦ ﻏﲑ ﺗﻜﻴﻴﻒ ﻭﻻ ﲤﺜﻴﻞ ﻭﺍﻥ ﺍﷲ‬
‫ﺑﺎﺋﻦ ﻣﻦ ﺧﻠﻘﻪ ﻭﺍﳋﻠﻖ ﺑﺎﺋﻨﻮﻥ ﻣﻨﻪ ﻻ ﳛﻞ ﻓﻴﻬﻢ ﻭﻻ ﳝﺘﺰﺝ ‪‬ﻢ ﻭﻫﻮ ﻣﺴﺘﻮ ﻋﻠـﻰ‬
‫ﻋﺮﺷﻪ ﰱ ﲰﺎﺋﻪ ﺩﻭﻥ ﺃﺭﺿﻪ ﻭﺫﻛﺮ ﺳﺎﺋﺮ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺴﻠﻒ ﻭﺍﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺫﻟـﻚ‪.‬‬
‫ﻭﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﺭﻑ ﻣﻌﻤﺮ ﺑﻦ ﺃﲪﺪ ﺷﻴﺦ ﺍﻟﺼﻮﻓﻴﺔ ﰱ ﻫـﺬﺍ ﺍﻟﻌﺼـﺮ‬
‫ﺍﺣﺒﺒﺖ ﺃﻥ ﺍﻭﺻﻰ ﺍﺻﺤﺎﰉ ﺑﻮﺻﻴﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﺃﲨﻊ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‬
‫ﻭﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺼﻮﻑ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﳌﺘﺄﺧﺮﻳﻦ ﻓﺬﻛﺮ ﺃﺷﻴﺎﺀ ﻣﻦ ﺍﻟﻮﺻـﻴﺔ ﺍﱃ‬
‫ﺃﻥ ﻗﺎﻝ ﻓﻴﻬﺎ ﻭﺍﻥ ﺍﷲ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﻋﺮﺷﻪ ﺑﻼ ﻛﻴﻒ ﻭﻻ ﺗﺄﻭﻳﻞ ‪ .‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﻟﺸﻴﺦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻻﺻﺒﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ﻟﻪ ﻗﺎﻝ ﻭﻓﻴﻤﺎ ﺃﺟﺎﺯﱐ ﺟﺪﻱ ﺭﲪﻪ ﺍﷲ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺇﺳﺤﻖ‬
‫ﺑﻦ ﺭﺍﻫﻮﻳﺔ ﻭﺇﳕﺎ ﻳﻠﺰﻡ ﺍﻟﻌﺒﺎﺩ ﺍﻻﺳﺘﺴﻼﻡ ﻟﺬﻟﻚ ﻭﺍﻟﺘﻌﺒﺪ ﻻ ﻧﺰﻳﻞ ﺻﻔﺔ ﳑﺎ ﻭﺻﻒ ﺍﷲ‬
‫ﺑﻪ ﻧﻔﺴﻪ ﺃﻭ ﻭﺻﻒ ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﺟﻬﺘﻪ ﻻ ﺑﻜﻼﻡ ﻭﻻ ﺑﺈﺭﺍﺩﺓ ﻭﺇﳕﺎ ﻳﻠﺰﻡ ﺍﳌﺴﻠﻢ ﺍﻷﺩﺍﺀ‬
‫ﻭﻳﻮﻗﻦ ﺑﻘﻠﺒﻪ ﺃﻥ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﻫﻲ ﺻﻔﺎﺗﻪ ﻭﻻ ﻳﻌﻘﻞ ﻧﱯ ﻣﺮﺳﻞ‬
‫ﻭﻻ ﻣﻠﻚ ﻣﻘﺮﺏ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺇﻻ ﺑﺎﻷﲰﺎﺀ ﺍﻟﱵ ﻋﺮﻓﻬﻢ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﺄﻣﺎ ﺃﻥ‬
‫ﻳﺪﺭﻙ ﺃﺣﺪ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻣﻌﲎ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻓﻼ ﻳﺪﺭﻛﻪ ﺃﺣﺪ ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺇﳕﺎ ﻭﺻﻒ ﻣﻦ ﺻﻔﺎﺗﻪ ﻗﺪﺭ ﻣﺎ ﲢﺘﻤﻠﻪ ﻋﻘﻮﻝ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ ﻟﻴﻜﻮﻥ ﺇﳝﺎ‪‬ﻢ ﺑـﺬﻟﻚ‬
‫ﻭﻣﻌﺮﻓﺘﻬﻢ ﺑﺄﻧﻪ ﺍﳌﻮﺻﻮﻑ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ‪ ،‬ﻭﺇﳕﺎ ﻳﻠﺰﻡ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺜﺒﺖ ﻣﻌﺮﻓـﺔ‬
‫ﺻﻔﺎﺕ ﺍﷲ ﺑﺎﻹﺗﺒﺎﻉ ﻭﺍﻹﺳﺘﺴﻼﻡ ﻛﻤﺎ ﺟﺎﺀ ﻓﻤﻦ ﺟﻬﻞ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﺣﱴ ﻳﻘﻮﻝ ﺇﳕﺎ‬
‫ﺃﺻﻒ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﻭﻻ ﺃﺩﺭﻱ ﻣﺎ ﻣﻌﺎﱐ ﺫﻟﻚ ﺣﱴ ﻳﻔﻀﻲ ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ ﲟﻌﲎ ﻗـﻮﻝ‬
‫ﺍﳉﻬﻤﻴﺔ ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻔﻘﻴﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺛـﺮﻡ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍﻟﺴﻨﺔ ﻭﻗﺪ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳋﻼﻝ ﰲ ﺍﻟﺴﻨﺔ ( ‪ :‬ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ -‬ﻳﻌـﲏ‬
‫ﺍﻟﻌﺒﺎﺩﻱ ‪ -‬ﺣﺪﺛﲏ ﺍﻟﻠﻴﺚ ﺑﻦ ﳛﲕ ﲰﻌﺖ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻷﺷﻌﺚ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜـﺮ ‪-‬‬
‫ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻔﻀﻴﻞ ‪ -‬ﲰﻌﺖ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ‪ :‬ﻳﻘﻮﻝ ‪ ) :‬ﻟـﻴﺲ ﻟﻨـﺎ ﺃﻥ‬
‫ﻧﺘﻮﻫﻢ ﰲ ﺍﷲ ﻛﻴﻒ ﻭﻛﻴﻒ ﻷﻥ ﺍﷲ ﻭﺻﻒ ﻧﻔﺴﻪ ﻓﺄﺑﻠﻎ ﻓﻘﺎﻝ ‪ } :‬ﻗﻞ ﻫـﻮ ﺍﷲ‬
‫ﺃﺣﺪ * ﺍﷲ ﺍﻟﺼﻤﺪ * ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ * ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ { ) ﺍﻹﺧﻼﺹ (‬
‫ﻓﻼ ﺻﻔﺔ ﺃﺑﻠﻎ ﳑﺎ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻧﻔﺴﻪ ﻭﻛﻞ ﻫﺬﺍ ﺍﻟﻨﺰﻭﻝ ﻭﺍﻟﻀﺤﻚ ﻭﻫﺬﻩ‬
‫ﺍﳌﺒﺎﻫﺎﺓ ﻭﻫﺬﺍ ﺍﻻﻃﻼﻉ ﻛﻤﺎ ﺷﺎﺀ ﺃﻥ ﻳﻨﺰﻝ ﻭﻛﻤﺎ ﺷﺎﺀ ﺃﻥ ﻳﺒﺎﻫﻲ ﻭﻛﻤﺎ ﺷـﺎﺀ ﺃﻥ‬
‫ﻳﻄﻠﻊ ﻭﻛﻤﺎ ﺷﺎﺀ ﺃﻥ ﻳﻀﺤﻚ ﻓﻠﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻮﻫﻢ ﺃﻥ ﻛﻴﻒ ﻭﻛﻴﻒ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ‬
‫ﻋﺜﻤﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﺎﺑﻮﱐ ﺍﳌﻠﻘﺐ ﺑﺸﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨـﻪ ﰲ‬
‫ﺍﻟﺴﻨﺔ ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺘﻤﻴﻤﻲ ﰲ ﻛﺘﺎﺏ ﺍﳊﺠﺔ ﰲ ﺑﻴﺎﻥ ﺍﶈﺠﺔ ﻟﻪ ﻗﺎﻝ ‪) :‬‬
‫ﻭﻳﺜﺒﺖ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻧﺰﻭﻝ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‬
‫ﻣﻦ ﻏﲑ ﺗﺸﺒﻴﻪ ﻟﻪ ﺑﻨﺰﻭﻝ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻻ ﲤﺜﻴﻞ ﻭﻻ ﺗﻜﻴﻴﻒ ؟ ﺑﻞ ﻳﺜﺒﺘﻮﻥ ﻟﻪ ﻣﺎ ﺃﺛﺒﺘﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻨﺘﻬﻮﻥ ﻓﻴﻪ ﺇﻟﻴﻪ ﻭﳝﺮﻭﻥ ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻮﺍﺭﺩ‬
‫ﺑﺬﻛﺮﻩ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﻳﻜﻠﻮﻥ ﻋﻠﻤﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﺃﺧﱪﱐ‬
‫ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺃﻥ ﺣﻨﺒﻼ ﺣﺪﺛﻬﻢ ﻗﺎﻝ ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ‬
‫ﺗﺮﻭﻯ ] ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳﻨﺰﻝ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟـﺪﻧﻴﺎ [ ﻭ ] ﺇﻥ ﺍﷲ‬
‫ﻳﺮﻯ [ ﻭ ] ﺇﻥ ﺍﷲ ﻳﻀﻊ ﻗﺪﻣﻪ [ ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪:‬‬
‫ﻧﺆﻣﻦ ‪‬ﺎ ﻭﻧﺼﺪﻕ ‪‬ﺎ ﻭﻻ ﻛﻴﻒ ﻭﻻ ﻣﻌﲎ ‪ -‬ﺃﻱ ﻻ ﻧﻜﻴﻔﻬﺎ ﻭﻻ ﳓﺮﻓﻬﺎ ﺑﺎﻟﺘﺄﻭﻳﻞ‬
‫ﻓﻨﻘﻮﻝ ‪ :‬ﻣﻌﻨﺎﻫﺎ ﻛﺬﺍ ‪ -‬ﻭﻻ ﻧﺮﺩ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻭﻧﻌﻠﻢ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺣﻖ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺑﺄﺳﺎﻧﻴﺪ ﺻﺤﺎﺡ ﻭﻻ ﻧﺮﺩ ﻋﻠﻰ ﺍﷲ ﻗﻮﻟﻪ ﻭﻻ ﻳﻮﺻﻒ ﺍﷲ ﺑﺄﻛﺜﺮ ﳑﺎ ﻭﺻﻒ ﺑﻪ‬
‫ـﻲﺀ‬
‫ـﻪ ﺷــ‬
‫ـﻴﺲ ﻛﻤﺜﻠــ‬
‫ـﺔ ﻟــ‬
‫ـﺪ ﻭﻻ ﻏﺎﻳــ‬
‫ـﻼ ﺣــ‬
‫ـﻪ ﺑــ‬
‫ﻧﻔﺴــ‬
‫ﻭﻗﺎﻝ ﺣﻨﺒﻞ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻋﻦ ﺃﲪﺪ ﻗﺎﻝ ‪ ) :‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﰲ ﺫﺍﺗﻪ ﻛﻤـﺎ‬
‫ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻗﺪ ﺃﲨﻞ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺎﻟﺼﻔﺔ ﻟﻨﻔﺴﻪ ﻓﺤﺪ ﻟﻨﻔﺴﻪ ﺻﻔﺔ ﻟـﻴﺲ‬
‫ﻳﺸﺒﻬﻪ ﺷﻲﺀ ﻓﻨﻌﺒﺪ ﺍﷲ ﺑﺼﻔﺎﺗﻪ ﻏﲑ ﳏﺪﻭﺩﺓ ﻭﻻ ﻣﻌﻠﻮﻣﺔ ﺇﻻ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ (‬
‫ﻗﺎﻝ ‪ ) :‬ﻓﻬﻮ ﲰﻴﻊ ﺑﺼﲑ ﺑﻼ ﺣﺪ ﻭﻻ ﺗﻘﺪﻳﺮ ﻭﻻ ﻳﺒﻠﻎ ﺍﻟﻮﺍﺻﻔﻮﻥ ﺻﻔﺘﻪ ﻭﺻﻔﺎﺗﻪ‬
‫ﻣﻨﻪ ﻭﻟﻪ ﻭﻻ ﻧﺘﻌﺪﻯ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻓﻨﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﻭﻧﺼﻔﻪ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ‬
‫ﻭﻻ ﻧﺘﻌﺪﻯ ﺫﻟﻚ ﻭﻻ ﺗﺒﻠﻐﻪ ﺻﻔﺔ ﺍﻟﻮﺍﺻﻔﲔ ﻧﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻛﻠﻪ ﳏﻜﻤﻪ ﻭﻣﺘﺸﺎﺑﻪ‬
‫ﻭﻻ ﻧﺰﻳﻞ ﻋﻨﻪ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻟﺸﻨﺎﻋﺔ ﺷﻨﻌﺖ ﻭﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻣﻦ ﻛـﻼﻡ‬
‫ﻭﻧﺰﻭﻝ ﻭﺧﻠﻮﻩ ﺑﻌﺒﺪﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻭﺿﻌﻪ ﻛﺘﻔﻪ ﻋﻠﻴﻪ ‪ -‬ﻫﺬﺍ ﻛﻠﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳﺮﻯ ﰲ ﺍﻵﺧﺮﺓ ﻭﺍﻟﺘﺤﺪﻳﺪ ﰲ ﻫﺬﺍ ﻛﻠﻪ ﺑﺪﻋـﺔ ﻭﺍﻟﺘﺴـﻠﻴﻢ ﷲ‬
‫ﺑﺄﻣﺮﻩ ﺑﻐﲑ ﺻﻔﺔ ﻭﻻ ﺣﺪ ﺇﻻ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ‪ :‬ﲰﻴﻊ ﺑﺼﲑ ﱂ ﻳﺰﻝ ﻣﺘﻜﻠﻤـﺎ‬
‫ﻋﺎﳌﺎ ﻏﻔﻮﺭﺍ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﻓﻬﺬﻩ ﺻﻔﺎﺕ ﻭﺻﻒ ﺍﷲ ‪‬ـﺎ‬
‫ﻧﻔﺴﻪ ﻻ ﺗﺪﻓﻊ ﻭﻻ ﺗﺮﺩ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﻼ ﺣﺪ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﰲ ﳎﻤـﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﳉﺰﺀ ‪ 16‬ﺻﻔﺤﺔ ‪ : 399‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺒﻐﻮﻱ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻔﺮﺍﺀ ﺍﳌﻠﻘﺐ ﺏ ﳏﻴﻲ ﺍﻟﺴﻨﺔ ﰱ ﺗﻔﺴﲑﻩ ﰒ ﺍﺳﺘﻮﻯ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ‬
‫ﺃﻛﺜﺮ ﻣﻔﺴﺮﻱ ﺍﻟﺴﻠﻒ ﺃﻱ ﺇﺭﺗﻔﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭ ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ﻭ ﺍﺑـﻦ ﻛﻴﺴـﺎﻥ ﻭ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﺃﻱ ﺃﻗﺒﻞ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺴﻤﺎﺀ ﻭ ﻗﻴﻞ ﻗﺼﺪ ﻭ ﻫﺬﺍ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰱ ﺗﻔﺴﲑﻩ ﻗﺎﻝ ﰒ ﺍﺳﺘﻮﻯ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺃﻱ ﻋﻤﺪ ﺇﱃ ﺧﻠﻘﻬﺎ ﻭ‬
‫ﻛﺬﻟﻚ ﻫﻮ ﻳﺮﺟﺢ ﻗﻮﻝ ﻣﻦ ﻳﻔﺴﺮ ﺍﻹﺗﻴﺎﻥ ﺑﺈﺗﻴﺎﻥ ﺃﻣﺮﻩ ﻭ ﻗﻮﻝ ﻣﻦ ﻳﺘﺄﻭﻝ ﺍﻹﺳﺘﻮﺍﺀ‬
‫ﻭ ﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﰱ ﻛﺘﺐ ﺃﺧﺮﻯ ﻭ ﻭﺍﻓﻖ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺇﺑﻦ ﻋﻘﻴﻞ ﻗﺎﻝ ﺇﺑﻦ ﻋﻘﻴﻞ‬
‫ﻟﻪ ﰱ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻗﻮﺍﻝ ﳐﺘﻠﻔﺔ ﻭ ﺗﺼﺎﻧﻴﻒ ﳜﺘﻠﻒ ﻓﻴﻬﺎ ﺭﺃﻳﻪ ﻭ ﺇﺟﺘﻬﺎﺩﻩ ﻭ ﻗـﺎﻝ‬
‫ﺍﻟﺒﻐﻮﻱ ﰱ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﰒ ﺇﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻗﺎﻝ ﺍﻟﻜﻠﱮ ﻭ ﻣﻘﺎﺗﻞ ﺇﺳﺘﻘﺮ ﻭ ﻗﺎﻝ‬
‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺻﻌﺪ ﻭ ﺃﻭﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻹﺳﺘﻮﺍﺀ ﺑﺎﻹﺳﺘﻴﻼﺀ ﻭ ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻴﻘﻮﻟﻮﻥ‬
‫ﺍﻹﺳﺘﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺻﻔﺔ ﷲ ﺑﻼ ﻛﻴﻒ ﳚﺐ ﻋﻠىﺎﻟﺮﺟﻞ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭ ﻳﻜـﻞ‬
‫ﺍﻟﻌﻠﻢ ﻓﻴﻪ ﺇﱃ ﺍﷲ ﻭ ﺳﺄﻝ ﺭﺟﻞ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﻗﻮﻟﻪ ﺍﻟﺮﲪﻦ ﻋﻠـﻰ ﺍﻟﻌـﺮﺵ‬
‫ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ ﺭﺃﺳﻪ ﻣﻠﻴﺎ ﻭ ﻋـﻼﻩ ﺍﻟﺮﺣﻀـﺎﺀ ﰒ ﻗـﺎﻝ‬
‫ﺍﻹﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﻭ ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻭ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ‬
‫ﺑﺪﻋﺔ ﻭ ﻣﺎ ﺃﺭﺍﻙ ﺇﻻ ﺿﺎﻻ ﰒ ﺃﻣﺮ ﺑﻪ ﻓﺄﺧﺮﺝ ﻗﺎﻝ ﺭﻭﻯ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜـﻮﺭﻱ ﻭ‬
‫ﺍﻷﻭﺯﺍﻋﻰ ﻭ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭ ﻏﲑﻫـﻢ‬
‫ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ ﰱ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱴ ﺟﺎﺀﺕ ﰱ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﺸﺎ‪‬ﺔ ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ‬
‫ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ﻭ ﻗﺎﻝ ﰱ ﻗﻮﻟﻪ ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺍﷲ ﰱ ﻇﻠﻞ ﻣـﻦ‬
‫ﺍﻟﻐﻤﺎﻡ ﺍﻷﻭﱃ ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭ ﻓﻴﻤﺎ ﺷﺎﻛﻠﻬﺎ ﺃﻥ ﻳﺆﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻈﺎﻫﺮﻫﺎ ﻭ ﻳﻜـﻞ‬
‫ﻋﻠﻤﻬﺎ ﺇﱃ ﺍﷲ ﻭ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﷲ ﻣﻨﺰﻩ ﻋﻦ ﲰﺎﺕ ﺍﳊﺪﺙ ﻋﻠﻰ ﺫﻟﻚ ﻣﻀﺖ ﺃﺋﻤـﺔ‬
‫ﺍﻟﺴﻠﻒ ﻭ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ ﻗﺎﻝ ﺍﻟﻜﻠﱯ ﻫﺬﺍ ﻣﻦ ﺍﳌﻜﺘﻮﻡ ﺍﻟﺬﻱ ﻻ ﻳﻔﺴﺮ ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ‬
‫ﻭ ﻛﺎﻥ ﻣﻜﺤﻮﻝ ﻭ ﺍﻟﺰﻫﺮﻱ ﻭ ﺍﻷﻭﺯﺍﻋﻰ ﻭ ﻣﺎﻟﻚ ﻭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭ ﺳﻔﻴﺎﻥ‬
‫ﺍﻟﺜﻮﺭﻱ ﻭ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭ ﺃﲪﺪ ﻭ ﺇﺳﺤﺎﻕ ﻳﻘﻮﻟﻮﻥ ﻓﻴﻪ ﻭ ﰱ ﺃﻣﺜﺎﻟﻪ ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻛﻠﻤﺎ ﻭ ﺻﻒ ﺍﷲ ﺑﻪ ﻧﻔﺴـﻪ ﰱ ﻛﺘﺎﺑـﻪ‬
‫ﻓﺘﻔﺴﲑﻩ ﻗﺮﺍﺀﺗﻪ ﻭ ﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻔﺴﺮﻩ ﺇﻻ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ ‪ .‬ﻭﻗﺎﻝ‬
‫ﰲ ﻛﺘﺎﺏ ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻜﻼﻡ ﰲ ﺍﳉﺴﻢ ﻭﺍﳉﻮﻫﺮ ﻭﻧﻔﻴﻬﻤﺎ ﺃﻭ‬
‫ﺇﺛﺒﺎ‪‬ﻤﺎ ﻓﺒﺪﻋﺔ ﻟﻴﺲ ﳍﺎ ﺃﺻﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻻ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﻻ ﺗﻜﻠﻢ ﺃﺣـﺪ ﻣـﻦ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﺑﺬﻟﻚ ﻻ ﻧﻔﻴﺎ ﻭﻻ ﺇﺛﺒﺎﺗﺎ ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﻻﺻﻔﻬﺎﻧﻴﺔ ‪ :‬ﺍﻳﻀﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ‬
‫ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ‪ :‬ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺷﺎﻛﺮ ﻋﻦ ﺃﰊ ﺯﺭﻋﺔ ﻗﺎﻝ‬
‫‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻋﻨﺪﻧﺎ ﺃﻥ ﺍﻟﻘﻮﻡ ﱂ ﻳﺰﺍﻟﻮﺍ ﻳﻌﺒﺪﻭﻥ ﺧﺎﻟﻘﺎ ﻛﺎﻣﻼ ﻟﺼﻔﺎﺗﻪ ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲ‬
‫ﻛﺎﻥ ﻭﻻ ﻋﻠﻢ ﰒ ﺧﻠﻖ ﻋﻠﻤﺎ ﻓﻌﻠﻢ ﲞﻠﻘﻪ ﺃﻭ ﱂ ﻳﻜﻦ ﻣﺘﻜﻠﻤﺎ ﻓﺨﻠﻖ ﻛﻼﻣﺎ ﰒ ﺗﻜﻠﻢ ﺑﻪ‬
‫ﺃﻭ ﱂ ﻳﻜﻦ ﲰﻴﻌﺎ ﺑﺼﲑﺍ ﰒ ﺧﻠﻖ ﲰﻌﺎ ﻭﺑﺼﺮﺍ ‪ :‬ﻓﻘﺪ ﻧﺴﺒﻪ ﺇﱃ ﺍﻟﻨﻘﺺ ﻭﻗﺎﺋﻞ ﻫـﺬﺍ‬
‫ﻛﺎﻓﺮ ﱂ ﻳﺰﻝ ﺍﷲ ﻛﺎﻣﻼ ﺑﺼﻔﺎﺗﻪ ﱂ ﳛﺪﺙ ﻓﻴﻪ ﺻﻔﺔ ﻭﻻ ﺗﺰﻭﻝ ﻋﻨﻪ ﺻﻔﺔ ﻗﺒـﻞ ﺃﻥ‬
‫ﳜﻠﻖ ﺍﳋﻠﻖ ﻭﺑﻌﺪ ﻣﺎ ﺧﻠﻖ ﺍﳋﻠﻖ ﻛﺎﻣﻼ ﺑﺼﻔﺎﺗﻪ ‪ .‬ﻭﰲ ﻛﺘﺎﺑﻪ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴـﺔ‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻮ ﻧﻌﻴﻢ ﺍﻻﺻﺒﻬﺎﱐ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺬﻱ ﲨﻌﻪ ﻃﺮﻳﻘﺘﻨﺎ ﻃﺮﻳﻖ ﺍﻟﺴـﻠﻒ‬
‫ﺍﳌﺘﺒﻌﲔ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﲨﺎﻉ ﺍﻷﻣﺔ ﻭﳑﺎ ﺍﻋﺘﻘﺪﻭﻩ ﺍﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﺰﻝ ﻛﺎﻣﻼ‬
‫ﲜﻤﻴﻊ ﺻﻔﺎﺗﻪ ﺍﻟﻘﺪﳝﺔ ﻻ ﻳﺰﻭﻝ ﻭﻻ ﳛﻮﻝ ﱂ ﻳﺰﻝ ﻋﺎﳌﺎ ﺑﻌﻠﻢ ﺑﺼﲑﺍ ﺑﺒﺼﺮ ﲰﻴﻌﺎ ﺑﺴﻤﻊ‬
‫ﻣﺘﻜﻠﻤﺎ ﺑﻜﻼﻡ ﰒ ﺃﺣﺪﺙ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻏﲑ ﺷﻲﺀ ‪.‬‬

‫ﻗﻠﺖ ﻣﺎ ﺫﻛﺮﺗﻪ ﻣﻦ ﻛﺘﺒﻪ ﺿﺪ ﻋﻘﻴﺪﺓ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻬﻮ ﻳﻌﺘﻘـﺪ ﰲ ﺍﷲ ﺍﻟﺘﺤـﻮﻝ‬

‫ﻭﺍﻟﺘﺒﺪﻝ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻘﻌﻮﺩ ﻭﺍﻟﻨﺰﻭﻝ ﺑﺎﻟﺬﺍﺕ ﻭﻗﺪﻡ ﺍﳊﻴﺰ ﻭﺍﳌﻤﺎﺳﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ‬
‫‪ .‬ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺟﺮﻱﺀ ﰲ ﺍﻟﻄﻌﻦ ﰲ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ﺃﺣﻴﺎﻧﺎ ﺑﺬﻛﺮ ﺃﲰﺎﺋﻬﻢ ﻭﺃﺣﻴﺎﻧﺎ‬
‫ﻳﺒﻬﻢ ﺃﲰﺎﺀﻫﻢ ﻣﺜﺎﻝ ﺫﻟﻚ ‪ :‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺣﺪﻳﺚ ‪ :‬ﻟﻮ ﺃﻧﻜﻢ ﺩﻟﻴﺘﻢ ﲝﺒﻞ‬
‫ﺇﱃ ﺍﻷﺭﺽ ﺍﻟﺴﻔﻠﻰ ﳍﺒﻂ ﻋﻠﻰ ﺍﷲ ‪ ،‬ﰒ ﻗﺮﺃ ) ﻫـﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧـﺮ ﻭﺍﻟﻈـﺎﻫﺮ‬
‫ﻭﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ ( ] ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ [ ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪ ..‬ﻭﻓﺴﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺇﳕﺎ ﻫﺒﻂ ﻋﻠﻰ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻋﻠﻢ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ ‪ ،‬ﻭﻋﻠﻢ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻫﻮ ﻋﻠﻰ‬
‫ﺍﻟﻌﺮﺵ ﻛﻤﺎ ﻭﺻﻒ ﰲ ﻛﺘﺎﺑﻪ ﺍﻫـ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﰲ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﺮﺷﻴﺔ ـ ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﺘﺢ ﺍﻟﺸﺎﺭﻗﺔ ـ ﺻﻔﺤﺔ ‪ 47‬ﺑﻌﺪ ﺃﻥ ﻧﻘﻞ ﺗﺄﻭﻳﻞ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺴﺎﺑﻖ ﻭﻧﻘﻠﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻤﻦ ﺗﻘﺪﻣﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﻭﻛﺬﻟﻚ ﺗﺄﻭﻳﻠﻪ ﺑﺎﻟﻌﻠﻢ ﺗﺄﻭﻳـﻞ ﻇـﺎﻫﺮ ﺍﻟﻔﺴـﺎﺩ ‪ ،‬ﻣـﻦ ﺟـﻨﺲ ﺗـﺄﻭﻳﻼﺕ‬
‫ﺍﳉـﻬـﻤـﻴـﺔ ( ﺍﻫـ ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﺗﻠﻤﻴﺬﻩ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻛﻤـﺎ ﰲ ﳐﺘﺼـﺮ‬
‫ﺍﻟﺼﻮﺍﻋﻖ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ :‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻮﻟ‪‬ﻴﺪ ﺑ‪‬ﻦ ‪‬ﺭﺷ‪‬ﺪ ﻓ‪‬ﻲ " ‪‬ﺷﺮ‪‬ﺡ‬
‫ﺤﺮ‪‬ﻙ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻙ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺴﺒﹺﻖ ﹺﺇﻟﹶﻰ ‪‬ﻭﻫ‪‬ﻢ ﺍﹾﻟﺠ‪‬ﺎﻫ‪‬ﻞ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮﺵ ﹺﺇﺫﹶﺍ ‪‬ﺗ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌ‪‬ﺘﹺﺒﻴ‪‬ﺔ " ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻧﻬ‪‬ﻰ ﻣ‪‬ﺎﻟ‪‬ﻚ ‪‬ﻟﹶﺌﻠﱠﺎ ‪‬ﻳ ‪‬‬
‫ﺿ ﹺﻊ ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘﺮ‪‬ﺍﺭ‬‫ﺲ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ﹺﺑﻤ‪‬ﻮ ‪‬‬ ‫ﺲ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪ ,‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺤ ‪‬ﺮ ﹶﻛ‪‬ﺘ ‪‬ﻪ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﻘﹶﻊ ‪‬ﻟ ﹾﻠﺠ‪‬ﺎ‪‬ﻟ ﹺ‬ ‫ﺍﻟﻠﱠﻪ ﹺﺑ ‪‬‬
‫ﺨﺼ‪‬ﺎ ‪ .‬ﻭﹶﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ ﹾﻈﻬ‪‬ﺮ ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ‪‬ﻟ ﹰﻜﺎ‬ ‫ﺍﻟﻠﱠﻪ ‪ ,‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺍﻟﻠﱠﻪ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﺰ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺸ‪‬ﺎ‪‬ﺑﻬ‪‬ﺔ ‪‬ﺧﻠﹾﻘﻪ ‪ .‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪‬ﻣﹶﻠ ‪‬‬
‫ﺸ ‪‬ﻲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﹶﻟﻤ‪‬ﺎ ﹶﺃ ‪‬ﺳ‪‬ﻨ ‪‬ﺪ ﻓ‪‬ﻲ " ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻃﱠﺄ " ‪‬ﺣﺪ‪‬ﻳﺚ " ‪‬ﻳ‪‬ﻨﺰﹺﻝ‬ ‫ﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻟ ‪‬ﻬﺬﹶﺍ ‪ ,‬ﹺﺇ ﹾﺫ ﹶﻟ ‪‬ﻮ ‪‬ﺧ ‪‬‬
‫ﻚ‬‫ﺤ ‪‬ﺮﻛﹶﺔ ‪‬ﻣ ‪‬ﻦ ‪‬ﺍ ‪‬ﻫ‪‬ﺘﺰ‪‬ﺍﺯ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪ ,‬ﻭﻣ‪‬ـ ‪‬ﻊ ﹶﺫﻟ‪‬ـ ‪‬‬ ‫ﺻﺮ‪‬ﺡ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ﹺﺇﻟﹶﻰ ‪‬ﺳﻤ‪‬ﺎﺀ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ " ‪‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬‬
‫ﺤﻮ‪‬ﻝ‬ ‫ﺤ ‪‬ﺮﻛﹶﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺨﻠﹶﻒ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﻣ‪‬ﻨﺰ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺴﻨ‪‬ﺔ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﹶﻓ ‪‬ﻤ ‪‬ﻌ‪‬ﺘﻘﹶﺪ ‪‬ﺳﻠﹶﻒ ﺍﹾﻟﹶﺄ‪‬ﺋﻤ‪‬ﺔ ‪‬ﻭ ‪‬ﻋﹶﻠﻤ‪‬ﺎﺀ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻋﻨ‪‬ﺪﻩ ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ‬ ‫ﺤ‪‬ﺘﻤ‪‬ﻞ ﺍﹾﻟ ﹶﻔﺮ‪‬ﻕ ﹺﺑﹶﺄ ﱠﻥ ‪‬ﺣﺪ‪‬ﻳﺚ ‪‬ﺳﻌ‪‬ﺪ ﻣ‪‬ﺎ ﹶﺛ‪‬ﺒ ‪‬‬ ‫ﺲ ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ‪‬ﺷﻲ‪‬ﺀ ‪ ,‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺤﻠﹸﻮﻝ ﹶﻟ‪‬ﻴ ‪‬‬‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻑ ‪‬ﺣﺪ‪‬ﻳﺚ ﺍﻟ‪‬ﻨﺰ‪‬ﻭﻝ ﹶﻓﹺﺈ‪‬ﻧ ‪‬ﻪ ﹶﺛﺎﺑﹺﺖ ﹶﻓ ‪‬ﺮﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻭ ‪‬ﻭ ﱠﻛ ﹶﻞ ﹶﺃﻣ‪‬ﺮﻩ ﹺﺇﻟﹶﻰ‬ ‫ﺨﻠﹶﺎ ‪‬‬ ‫ﺤﺪ‪‬ﺙ ﹺﺑ ‪‬ﻪ ﹺﺑ ‪‬‬ ‫ﻒ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺑﹺﺎﹾﻟ ﹶﻜ ‪‬‬
‫ﻚ‪.‬‬ ‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﻓ‪‬ﻲ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁﻥ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪ ,‬ﻭ‪‬ﻧﺤ‪‬ﻮ ﹶﺫﻟ‪‬ـ ‪‬‬ ‫ﹶﻓﻬ‪‬ﻢ ﺃﹸﻭﻟ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌﻠﹾﻢ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺼﺤ‪‬ﺎﺑ‪‬ﺔ ﹶﺃ ‪‬ﻭ ﹶﺃ ﹾﻛﺜﹶـﺮ‬ ‫ﺸﺮ‪‬ﺓ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺴ ‪‬ﻌ ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎﺫ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ ‪‬ﺣﺪ‪‬ﻳﺚ ‪‬ﺍ ‪‬ﻫ‪‬ﺘﺰ‪‬ﺍﺯ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪‬ﻟ ‪‬‬
‫ﺤ‪‬ﻴ ﹺﻦ ‪ ,‬ﹶﻓﻠﹶﺎ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻟﹺﺈ‪‬ﻧﻜﹶﺎ ﹺﺭ ‪‬ﻩ ‪ .‬ﺍﻧﺘﻬﻰ ‪.‬‬
‫ﺼﺤ‪‬ﻴ ‪‬‬
‫ﺖ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬
‫‪‬ﻭﹶﺛ‪‬ﺒ ‪‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﺍﺯﻱ ﺍﳊﺠﺔ ﺍﻟﺜﺎﻣﻨﺔ‬
‫ﻋﺸﺮﺓ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭ ﻭﻫﻮ ﻣﺎ ﺭﻭﻱ ﺃﻥ ﻋﻤﺮﺍﻥ ﺃﺑﻦ ﺍﳊﺼﲔ ﻗﺎﻝ ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺃﺧﱪﻧﺎ ﻋﻦ ﺃﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻘﺎﻝ ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ﺷﻲﺀ ﻭﻗﺪ ﺩﻟﻠﻨﺎ ﻣﺮﺍﺭﺍ ﻛﺜﲑﺓ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﻮ ﻛﺎﻥ ﳐﺘﺼﺎ ﺑﺎﳊﻴﺰ ﻭﺍﳉﻬﺔ ﻟﻜﺎﻥ ﺫﻟﻚ ﺍﳊﻴﺰ ﺷﻴﺌﺎ ﻣﻮﺟﻮﺩﺍ ﻣﻌـﻪ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺫﻟﻚ ﻋﻠﻰ ﻧﻘﻴﺾ ﻫﺬﺍ ﺍﻟﻨﺺ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﺃﻧﻪ ﻗﺎﻝ ﻛﺎﻥ ﺍﷲ‬
‫ﻭﱂ ﻳﻜﻦ ﺷﻴﺌﺎ ﻗﺒﻠﻪ ﻭﻗﺪ ﺭﻭﻱ ﻣﻌﻪ ﻭﺭﻭﻱ ﻏﲑﻩ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﺜﻼﺛـﺔ ﰲ ﺍﻟﺒﺨـﺎﺭﻱ‬
‫ﻭﺍ‪‬ﻠﺲ ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻭﺳﺆﺍﳍﻢ ﻭﺟﻮﺍﺑﻪ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍ‪‬ﻠﺲ ﻭﻋﻤﺮﺍﻥ ﺍﻟـﺬﻱ ﺭﻭﻯ‬
‫ﺍﳊﺪﻳﺚ ﱂ ﻳﻘﻢ ﻣﻨﻪ ﺣﲔ ﺃﻧﻘﻀﻰ ﺍ‪‬ﻠﺲ ﺑﻞ ﻗﺎﻡ ﳌﺎ ﺃﺧﱪ ﺑﺬﻫﺎﺏ ﺭﺍﺣﻠﺘﻪ ﻗﺒﻞ ﻓﺮﺍﻍ‬
‫ﺍ‪‬ﻠﺲ ﻭﻫﻮ ﺍﳌﺨﱪ ﺑﻠﻔﻆ ﺍﻟﺮﺳﻮﻝ ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﳕﺎ ﻗﺎﻝ ﺃﺣﺪ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻵﺧـﺮﺍﻥ‬
‫ﺭﻭﻳﺎ ﺑﺎﳌﻌﲎ ﻭﺣﻴﻨﺌﺬ ﻓﺎﻟﺬﻱ ﺛﺒﺖ ﻋﻨﻪ ﻟﻔﻆ ﺍﻟﻘﺒﻞ ﻓﺈﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺩﻋﺎﺋـﻪ ﺃﻧـﺖ ﺍﻷﻭﻝ‬
‫ﻓﻠﻴﺲ ﻗﺒﻠﻚ ﺷﻲﺀ ﻭﺃﻧﺖ ﺍﻵﺧﺮ ﻓﻠﻴﺲ ﺑﻌﺪﻙ ﺷﻲﺀ ﻭﺃﻧﺖ ﺍﻟﻈﺎﻫﺮ ﻓﻠﻴﺲ ﻓﻮﻗﻚ ﺷﻲﺀ‬
‫ﻭﺃﻧﺖ ﺍﻟﺒﺎﻃﻦ ﻓﻠﻴﺲ ﺩﻭﻧﻚ ﺷﻲﺀ ﻭﻫﺬﺍ ﻣﻮﺍﻓﻖ ﻭﻣﻔﺴﺮ ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ ﻫـﻮ ﺍﻷﻭﻝ‬
‫ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻭﺇﺫﺍ ﺛﺒﺖ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻔﻆ ﺍﻟﻘﺒﻞ ﻓﻘـﺪ ﺛﺒـﺖ ﺃﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻗﺎﻟﻪ ﻭﺍﻟﻠﻔﻈﺎﻥ ﺍﻵﺧﺮﺍﻥ ﱂ ﻳﺜﺒﺖ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﺑـﺪﺍ‬
‫ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺇﳕﺎ ﻳﺮﻭﻭﻧﻪ ﺑﻠﻔﻆ ﺍﻟﻘﺒﻞ ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ ﻗﺒﻠـﻪ ﻣﺜـﻞ‬
‫ﺍﳊﻤﻴﺪﻱ ﻭﺍﻟﺒﻐﻮﻱ ﻭﺍﺑﻦ ﺍﻷﺛﲑ ﻭﻏﲑﻫﻢ ﻭﺇﺫﺍ ﻛﺎﻥ ﺇﳕﺎ ﻗﺎﻝ ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ‬
‫ﻗﺒﻠﻪ ﱂ ﻳﻜﻦ ﰲ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺗﻌﺮﺽ ﻻﺑﺘﺪﺍﺀ ﺍﳊﻮﺍﺩﺙ ﻭﻻ ﻷﻭﻝ ﳐﻠﻮﻕ ﻣﻄﻠﻘﺎ ﺑﻞ ﻭﻻ‬
‫ﻓﻴﻪ ﺍﻹﺧﺒﺎﺭ ﲞﻠﻖ ﺍﻟﻌﺮﺵ ﻭﺍﳌﺎﺀ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻛﻠﻪ ﳐﻠﻮﻗﺎ ﻛﻤﺎ ﺃﺧﱪ ﺑﻪ ﰲ ﻣﻮﺍﺿﻊ‬
‫ﺃﺧﺮ ﻟﻜﻦ ﰲ ﺟﻮﺍﺏ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﺇﳕﺎ ﻛﺎﻥ ﻣﻘﺼﻮﺩﻩ ﺇﺧﺒﺎﺭﻩ ﺇﻳﺎﻫﻢ ﻋﻦ ﺑـﺪﺀ ﺧﻠـﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻭﻫﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﺧﻠﻘﺖ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﻻ ﺑﺎﺑﺘﺪﺍﺀ‬
‫ﻣﺎ ﺧﻠﻘﻪ ﺍﷲ ﻗﺒﻞ ﺫﻟﻚ ) ﻗﻠﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒﺪ‪‬ﺍ ﹸﻥ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ـﺎ‬
‫ﺤ ﹺﺮ ﹴﺯ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ﹺﻦ ‪‬ﻣ ‪‬‬
‫ﺶ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﻣ ﹺﻊ ‪‬ﺑ ﹺﻦ ‪‬ﺷﺪ‪‬ﺍ ‪‬ﺩ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﹶﺃﺑ‪‬ﻮ ‪‬ﺣ ‪‬ﻤ ‪‬ﺰ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ﹺ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﹺﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀ ‪‬ﻩ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﻣ ‪‬ﻦ‬
‫ﺼ‪‬ﻴ ﹴﻦ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧ‪‬ﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ﹺﻦ ‪‬ﺣ ‪‬‬
‫ﺱ ‪‬ﻣ ‪‬ﻦ‬
‫ﺸ ‪‬ﺮ‪‬ﺗﻨ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﻋ ‪‬ﻄﻨ‪‬ﺎ ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹶﻞ ﻧ‪‬ﺎ ‪‬‬ ‫ﺸﺮ‪‬ﻯ ﻳ‪‬ﺎ ‪‬ﺑﻨﹺﻲ ‪‬ﺗﻤ‪‬ﻴ ﹴﻢ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑ ‪‬‬ ‫‪‬ﺑﻨﹺﻲ ‪‬ﺗﻤ‪‬ﻴ ﹴﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻗ‪‬ﺒﻠﹸﻮﺍ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺸﺮ‪‬ﻯ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ﹺﻦ ﹺﺇ ﹾﺫ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘ‪‬ﺒ ﹾﻠﻬ‪‬ﺎ ‪‬ﺑﻨ‪‬ﻮ ‪‬ﺗﻤ‪‬ﻴ ﹴﻢ ﻗﹶـﺎﻟﹸﻮﺍ‬ ‫ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ﹺﻦ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻗ‪‬ﺒﹸﻠﻮﺍ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹺﻝ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ‪‬ﻣ ﹺﺮ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﺴﹶﺄﹶﻟ ‪‬‬
‫ﹶﻗﹺﺒ ﹾﻠﻨ‪‬ﺎ ﹺﺟﹾﺌﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻟ‪‬ﻨ‪‬ﺘ ﹶﻔ ﱠﻘ ‪‬ﻪ ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳ ﹺﻦ ‪‬ﻭ‪‬ﻟ‪‬ﻨ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺐ‬
‫ﺽ ‪‬ﻭ ﹶﻛﺘ‪‬ـ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬ ‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ﹸﺛ ‪‬ﻢ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫ﺖ‬
‫ﻚ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺫ ‪‬ﻫﺒ‪‬ـ ‪‬‬‫ﻓ‪‬ﻲ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﺎﻧﹺﻲ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﺍ ﹸﻥ ﹶﺃ ‪‬ﺩ ﹺﺭ ‪‬ﻙ ﻧ‪‬ﺎﹶﻗ‪‬ﺘ ‪‬‬
‫ﺖ ‪‬ﻭﹶﻟ ‪‬ﻢ‬
‫ﺕ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﹶﺫ ‪‬ﻫ‪‬ﺒ ‪‬‬
‫ﺏ ‪‬ﻳ‪‬ﻨ ﹶﻘ ‪‬ﻄ ‪‬ﻊ ﺩ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﻳ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺩ ‪‬ﺩ ‪‬‬
‫ﺴﺮ‪‬ﺍ ‪‬‬‫ﺖ ﹶﺃ ﹾﻃﹸﻠ‪‬ﺒﻬ‪‬ﺎ ﹶﻓﹺﺈﺫﹶﺍ ﺍﻟ ‪‬‬
‫ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ﹾﻘ ‪‬‬
‫ﺴﺄﹶﻟﻚ ﻋ‪‬ـ ‪‬ﻦ ﹶﺃﻭ‪‬ﻝ‬
‫ﹶﺃﹸﻗ ‪‬ﻢ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ ﹶﻗﻮ‪‬ﻟﻪ ) ﹺﺟ ﹾﺌﻨ‪‬ﺎﻙ ‪‬ﻟ‪‬ﻨ‪‬ﺘ ﹶﻔﻘﱠﻪ ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦ ‪‬ﻭ‪‬ﻟ‪‬ﻨ ‪‬‬
‫ﻑ‬‫ﺼﻨ‪‬ﻒ ‪ ,‬ﻭ ‪‬ﺣ ﹶﺬ ‪‬‬ ‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻣ‪‬ﺮ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ( ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺔ ﹶﺃ‪‬ﺗ ‪‬ﻢ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺎﺕ ﺍﹾﻟﻮ‪‬ﺍ‪‬ﻗﻌ‪‬ﺔ ‪‬ﻋﻨ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ﹸﻛﻠﹼﻪ ﻓ‪‬ﻲ ‪‬ﺑﻌ‪‬ﻀﻬ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺑﻌ‪‬ﻀﻪ ‪ ,‬ﻭ ‪‬ﻭﹶﻗ ‪‬ﻊ ﻓ‪‬ﻲ ﹺﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﹶﺃﺑﹺﻲ ‪‬ﻣﻌ‪‬ﺎ ﹺﻭﻳ‪‬ﺔ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺶ ‪‬ﻋﻨ‪‬ـﺪ‬ ‫ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺸﺮ‪‬ﺗﻨ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺧﹺﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﹶﺃﻭ‪‬ﻝ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻣ‪‬ﺮ ﹶﻛﻴ‪‬ﻒ ﻛﹶـﺎ ﹶﻥ " ‪‬ﻭﻟﹶـ ‪‬ﻢ‬ ‫ﺍﹾﻟﹺﺈ ‪‬ﺳﻤ‪‬ﺎﻋ‪‬ﻴ‪‬ﻠ ‪‬ﻲ " ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﹶﻗ ‪‬ﺪ ‪‬ﺑ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ‪‬ﻴﻤ‪‬ﻦ ‪ ,‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﺑﹺﺎﹾﻟﹶﺄ ‪‬ﻣ ﹺﺮ ﻓ‪‬ﻲ ﹶﻗﻮ‪‬ﳍ ‪‬ﻢ " ‪‬ﻫﺬﹶﺍ ﺍﻟﹾـﹶﺄﻣ‪‬ﺮ "‬ ‫ﹶﺃ ‪‬ﻋﺮﹺﻑ ‪‬ﺍﺳ‪‬ﻢ ﻗﹶﺎﺋ‪‬ﻞ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺨﻠﹾﻖ ‪ .‬ﹶﻗﻮ‪‬ﻟﻪ ) ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ﹶﻗﺒ‪‬ﻠﻪ ( ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻓ‪‬ـﻲ‬ ‫‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ‪‬ﺑﻴ‪‬ﺎﻧﻪ ﻓ‪‬ﻲ ‪‬ﺑﺪ‪‬ﺀ ﺍﹾﻟ ‪‬‬
‫ﻆ " ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ﹶﻏﻴ‪‬ﺮﻩ " ‪‬ﻭﻓ‪‬ﻲ ﹺﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﹶﺃﺑﹺﻲ ‪‬ﻣﻌ‪‬ﺎ ﹺﻭﻳ‪‬ﺔ " ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﹶﻗﺒ‪‬ﻞ‬ ‫ﺨﻠﹾﻖ ﹺﺑﹶﻠ ﹾﻔ ‪‬‬ ‫‪‬ﺑﺪ‪‬ﺀ ﺍﹾﻟ ‪‬‬
‫ﺻﺮ‪‬ﺡ ﻓ‪‬ﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ‬ ‫ﹸﻛ ﹼﻞ ‪‬ﺷﻲ‪‬ﺀ " ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹺﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ " ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ " ‪‬ﻭ ‪‬ﻫ ‪‬ﻲ ﹶﺃ ‪‬‬
‫ﺸﻨ‪‬ﻊ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎﺋ‪‬ﻞ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﺴ‪‬ﻮﺑ‪‬ﺔ‬ ‫ﺴ‪‬ﺘ ‪‬‬‫ﺖ ‪‬ﺣﻮ‪‬ﺍﺩ‪‬ﺙ ﻟﹶﺎ ﹶﺃﻭ‪‬ﻝ ﹶﻟﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹺﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﺍﹾﻟﺒ‪‬ﺎﺏ ‪ ,‬ﻭ ‪‬ﻫ ‪‬ﻲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﹶﺃﹾﺛ‪‬ﺒ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﺢ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺔ ﺍﱠﻟﺘ‪‬ﻲ ﻓ‪‬ﻲ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﻟ‪‬ﺎ‪‬ﺑ ﹺﻦ ‪‬ﺗ‪‬ﻴ ‪‬ﻤ‪‬ﻴ ﹶﺔ ‪ ,‬ﻭ ‪‬ﻭﹶﻗﻔﹾﺖ ﻓ‪‬ﻲ ﹶﻛﻠﹶﺎﻡ ﹶﻟ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺠﻤ‪‬ﻊ ‪‬ﺑﻴ‪‬ﻦ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ‪‬ﻳ‪‬ﺘ‪‬ﻴ ﹺﻦ ‪‬ﺗ ﹾﻘ‪‬ﺘﻀ‪‬ﻲ ‪‬ﺣﻤ‪‬ﻞ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ‪‬ﻋﻠﹶـﻰ‬ ‫ﻀﻴ‪‬ﺔ ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟﺒ‪‬ﺎﺏ ‪‬ﻋﻠﹶﻰ ﹶﻏﻴ‪‬ﺮﻫ‪‬ﺎ ‪ ,‬ﻣ ‪‬ﻊ ﹶﺃ ﱠﻥ ﹶﻗ ‪‬‬
‫ﻕ ‪ ,‬ﻗﹶـﺎ ﹶﻝ‬ ‫ﺠﻤ‪‬ﻊ ‪‬ﻳ ﹶﻘﺪ‪‬ﻡ ‪‬ﻋﹶﻠﻰ ﺍﻟ‪‬ﺘ ‪‬ﺮﺟﹺﻴﺢ ﺑﹺﺎﻟ‪‬ﺎ‪‬ﺗﻔﹶـﺎ ﹺ‬ ‫ﺨﻠﹾﻖ ﻟﹶﺎ ﺍﹾﻟ ‪‬ﻌﻜﹾﺲ ‪ ,‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍﱠﻟﺘ‪‬ﻲ ﻓ‪‬ﻲ ‪‬ﺑﺪ‪‬ﺀ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﻄﱢﻴﹺﺒ ‪‬ﻲ ‪ :‬ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ﹶﻗﺒ‪‬ﻠﻪ ‪ .‬ﺣ‪‬ﺎﻝ ‪ ,‬ﻭﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻫ‪‬ﺐ ﺍﹾﻟﻜﹸﻮ‪‬ﻓ ‪‬ﻲ ‪‬ﺧﺒ‪‬ﺮ ‪ ,‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‬
‫‪‬ﻳﺴ‪‬ﺎﻋ‪‬ﺪ ‪‬ﻩ ﹺﺇ ﹾﺫ ﺍﻟ‪‬ﺘ ﹾﻘﺪ‪‬ﻳﺮ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ‪‬ﻣ‪‬ﻨ ﹶﻔ ﹺﺮﺩ‪‬ﺍ ‪ ,‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻮ ‪‬ﺯ ﺍﹾﻟﹶﺄ ‪‬ﺧﻔﹶﺶ ‪‬ﺩﺧ‪‬ﻮﻝ ﺍﹾﻟﻮ‪‬ﺍﻭ ﻓ‪‬ﻲ ‪‬ﺧﺒ‪‬ـﺮ‬
‫ﺠ ‪‬ﻤﻠﹶﺔ ‪‬ﺧ‪‬ﺒﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻊ ﺍﻟﹾـﻮ‪‬ﺍﻭ‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬ﻭﹶﺃ ‪‬ﺧﻮ‪‬ﺍ‪‬ﹶﺎ ‪‬ﻧﺤ‪‬ﻮ ‪ :‬ﻛﹶﺎ ﹶﻥ ‪‬ﺯﻳ‪‬ﺪ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﻩ ﻗﹶﺎﺋ‪‬ﻢ ‪ ,‬ﻋﻠﹶﻰ ‪‬ﺟﻌ‪‬ﻞ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻘﱠﻠﺘ‪‬ﺎ ‪‬ﻥ ‪ ,‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ‬
‫ﺸ‪‬ﺘ ‪‬ﻲ ﹺﺇﻟﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﻤﹶﻠﺘ‪‬ﺎ ‪‬ﻥ ‪‬ﻣ ‪‬‬
‫ﺨ‪‬ﺒ ﹺﺮ ﺑﹺﺎﹾﻟﺤ‪‬ﺎ ﹺﻝ ‪ ,‬ﻭﻣ‪‬ﺎ ﹶﻝ ﺍﻟﺘ‪‬ﻮ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺸﺒﹺﻴﻬ‪‬ﺎ ‪‬ﻟ ﹾﻠ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﺤﺴ‪‬ﺐ ﺣ‪‬ﺎﻝ‬ ‫ﺿ ‪‬ﻌ‪‬ﻴ ﹺﻦ ﹺﺑ ‪‬‬‫ﺨﻠﹾﻖ ‪ ,‬ﻭﹶﻗﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ‪‬ﻲ ﹶﻟ ﹾﻔﻈﹶﺔ " ﻛﹶﺎ ﹶﻥ " ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫‪‬ﺗ ﹾﻘﺮﹺﻳﺮﻩ ﻓ‪‬ﻲ ‪‬ﺑﺪ‪‬ﺀ ﺍﹾﻟ ‪‬‬
‫ﺤﺪ‪‬ﻭﺙ ‪‬ﺑﻌ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﻡ ‪ ,‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‬ ‫‪‬ﻣ ‪‬ﺪﺧ‪‬ﻮﳍﹶﺎ ‪ ,‬ﻓﹶﺎﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﺑﹺﺎﹾﻟﹶﺄ ‪‬ﻭ ﹺﻝ ﺍﹾﻟﹶﺄ ‪‬ﺯ‪‬ﻟﻴ‪‬ﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻘﺪ‪‬ﻡ ‪ ,‬ﻭﺑﹺﺎﻟﺜﱠﺎﻧﹺﻲ ﺍﹾﻟ ‪‬‬
‫‪:‬ﻓﹶﺎﹾﻟﺤ‪‬ﺎﺻ‪‬ﻞ ﹶﺃ ﱠﻥ ‪‬ﻋﻄﹾﻒ ﹶﻗﻮ‪‬ﻟﻪ ( ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋﺮ‪‬ﺷﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎﺀ ( ‪‬ﻋﹶﻠﻰ ﹶﻗﻮ‪‬ﻟﻪ " ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ "‬
‫ﺠ ‪‬ﻤﹶﻠ‪‬ﺘ‪‬ﻴ ﹺﻦ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮﺩ ‪‬ﻭ‪‬ﺗ ﹾﻔﻮﹺﻳﺾ ﺍﻟ‪‬ﺘ ‪‬ﺮﺗ‪‬ﻴﺐ ﹺﺇﻟﹶﻰ ﺍﻟ ﱢﺬﻫ‪‬ﻦ‬ ‫‪‬ﻣ ‪‬ﻦ ﺑ‪‬ﺎﺏ ﺍﹾﻟﹺﺈ ‪‬ﺧﺒ‪‬ﺎﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣﺼ‪‬ﻮﻝ ﺍﹾﻟ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﻭﻓ‪‬ﻴ ‪‬ﻪ ﹺﺑ ‪‬ﻤ‪‬ﻨ ﹺﺰﹶﻟ ‪‬ﺔ ﹸﺛ ‪‬ﻢ ‪ ,‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻜ ‪‬ﺮﻣ‪‬ﺎﹺﻧ ‪‬ﻲ ﹶﻗﻮ‪‬ﻟﻪ ( ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋﺮ‪‬ﺷﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ـﺎﺀ (‬
‫‪‬ﻣ ‪‬ﻌﻄﹸﻮﻑ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮﻟﻪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﻭ‪‬ﻟﹶﺎ ‪‬ﻳ ﹾﻠﺰ‪‬ﻡ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻴ‪‬ﺔ ﹺﺇ ﹾﺫ ﺍﻟﻠﱠﺎﺯﹺﻡ ﻣ‪‬ـ ‪‬ﻦ ﺍﻟﹾـﻮ‪‬ﺍﻭ ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﻃﻔﹶـﺔ‬
‫ﺍﻟ‪‬ﺎ ‪‬ﺟ‪‬ﺘﻤ‪‬ﺎﻉ ﻓ‪‬ﻲ ﹶﺃﺻ‪‬ﻞ ﺍﻟﱡﺜﺒ‪‬ﻮﺕ ‪‬ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﺗ ﹾﻘﺪ‪‬ﱘ ‪‬ﻭ‪‬ﺗ ﹾﺄﺧ‪‬ﲑ ‪ ,‬ﻗﹶﺎ ﹶﻝ ﹶﻏﻴ‪‬ﺮﻩ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺛ ‪‬ﻢ ﺟ‪‬ﺎ َﺀ‬
‫‪‬ﺷﻲ‪‬ﺀ ﹶﻏﻴ‪‬ﺮﻩ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺛ ‪‬ﻢ ﺟ‪‬ﺎ َﺀ ﹶﻗﻮ‪‬ﻟﻪ " ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲﺀ ﹶﻏﻴ‪‬ﺮﻩ " ‪‬ﻟ‪‬ﻨ ﹾﻔ ﹺﻲ ‪‬ﺗ ‪‬ﻮﻫ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻴ‪‬ﺔ ﻗﹶـﺎ ﹶﻝ‬
‫ﺍﻟﺮ‪‬ﺍﻏ‪‬ﺐ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﺒ‪‬ﺎﺭ‪‬ﺓ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻣﻀ‪‬ﻰ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎﻥ ; ﹶﻟ ‪‬ﻜ‪‬ﻨﻬ‪‬ﺎ ﻓ‪‬ﻲ ﹶﻛﺜ‪‬ﲑ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭﺻ‪‬ﻒ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‬
‫‪‬ﺗ‪‬ﻨﺒﹺﺊ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍﹾﻟﹶﺄ ‪‬ﺯ‪‬ﻟﻴ‪‬ﺔ ﹶﻛ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ) ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﹺﺑ ﹸﻜ ﱢﻞ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻋﻠ‪‬ﻴﻤ‪‬ﺎ ) ﻗﹶـﺎ ﹶﻝ ‪‬ﻭﻣ‪‬ـﺎ‬
‫ﻒ ﹶﻟ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻮﺟ‪‬ﻮﺩ ﻓ‪‬ﻴ ‪‬ﻪ ﹶﻓﻠ‪‬ﻠ‪‬ﺘ‪‬ﻨﺒﹺﻴ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ ﹶﺃ ﱠﻥ‬ ‫ﺻ ‪‬‬ ‫ﹸﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﻭﺻ‪‬ﻒ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﱢﻠﻘﹰﺎ ﹺﺑ ‪‬ﻮ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎﻥ ‪‬ﻟ ‪‬ﺮ‪‬ﺑ ‪‬ﻪ‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻮﺻ‪‬ﻒ ﻟﹶﺎﺯﹺﻡ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ﹶﻗﻠ‪‬ﻴﻞ ﺍﻟ‪‬ﺎ‪‬ﻧ ‪‬ﻔﻜﹶﺎﻙ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪ ,‬ﹶﻛ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ( ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ‪‬‬ ‫ﹶﺫ‪‬ﻟ ‪‬‬
‫ﹶﻛﻔﹸﻮﺭ‪‬ﺍ ) ‪‬ﻭﹶﻗﻮ‪‬ﻟﻪ ( ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟﹺﺈ‪‬ﻧﺴ‪‬ﺎﻥ ﹶﻛﻔﹸﻮﺭ‪‬ﺍ ( ‪‬ﻭﹺﺇﺫﹶﺍ ﹸﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﻓ‪‬ﻲ ﺍﻟ ‪‬ﺰﻣ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺎﺿ‪‬ﻲ ﺟ‪‬ﺎ ‪‬ﺯ ﹶﺃ ﹾﻥ‬
‫ﺴ‪‬ﺘ ‪‬ﻌﻤ‪‬ﻞ ‪‬ﻋﻠﹶﻰ ﺣ‪‬ﺎﻟﻪ ‪ ,‬ﻭﺟ‪‬ﺎ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮﻥ ﹶﻗ ‪‬ﺪ ‪‬ﺗ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ‪ ,‬ﻧﺤ‪‬ﻮ ‪ :‬ﻛﹶﺎ ﹶﻥ ﹸﻓﻠﹶﺎﻥ ﻛﹶـﺬﹶﺍ‬ ‫‪‬ﻳﻜﹸﻮﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ﺻ‪‬ﺎ ‪‬ﺭ ﹶﻛﺬﹶﺍ ‪ ,‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ ﱠﻝ ﹺﺑ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﻌ‪‬ﺎﻟﹶﻢ ﺣ‪‬ﺎﺩ‪‬ﺙ ; ‪‬ﻟﹶﺄ ﱠﻥ ﹶﻗﻮ‪‬ﻟﻪ " ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﺷ‪‬ـﻲ‪‬ﺀ‬
‫ﻚ ﹶﻓﹺﺈ ﱠﻥ ﹸﻛ ﹼﻞ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﺳﻮ‪‬ﻯ ﺍﻟﻠﱠﻪ ‪‬ﻭ ﹺﺟ ‪‬ﺪ ‪‬ﺑﻌ‪‬ﺪ ﹶﺃ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻣ ‪‬ﻮﺟ‪‬ﻮﺩ‪‬ﺍ ‪.‬‬ ‫ﹶﻏﻴ‪‬ﺮﻩ " ﻇﹶﺎﻫ‪‬ﺮ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺙ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑﹺﻲ ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬ ‫ﺺ ‪‬ﺑ ﹺﻦ ‪‬ﻏﻴ‪‬ﺎ ‪‬‬ ‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ﹾﻔ ﹺ‬
‫ﺤ ﹺﺮ ﹴﺯ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ‬ ‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ﹺﻦ ‪‬ﻣ ‪‬‬ ‫ﺶ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺟ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺑ ‪‬ﻦ ‪‬ﺷﺪ‪‬ﺍ ‪‬ﺩ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ‪‬‬
‫ﺑ‪‬ـــ ﹺﻦ ‪‬ﺣﺼ‪‬ـــ‪‬ﻴ ﹴﻦ ‪‬ﺭﺿ‪‬ـــ ‪‬ﻲ ﺍﻟﻠﱠـــ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ـــﺎ ﻗﹶـــﺎ ﹶﻝ‬
‫ﺱ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺏ ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ﻧ‪‬ﺎ ‪‬‬‫ﺖ ﻧ‪‬ﺎﹶﻗﺘ‪‬ﻲ ﺑﹺﺎﹾﻟ‪‬ﺒﺎ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ﹶﻘ ﹾﻠ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺸ ‪‬ﺮ‪‬ﺗﻨ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﻋ ‪‬ﻄﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ﹺﻦ ﺛﹸـ ‪‬ﻢ‬ ‫ﺸﺮ‪‬ﻯ ﻳ‪‬ﺎ ‪‬ﺑﻨﹺﻲ ‪‬ﺗﻤ‪‬ﻴ ﹴﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ‪‬ﺪ ‪‬ﺑ ‪‬‬ ‫‪‬ﺑﻨﹺﻲ ‪‬ﺗﻤ‪‬ﻴ ﹴﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻗ‪‬ﺒﻠﹸﻮﺍ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺸﺮ‪‬ﻯ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ﹺﻦ ﹺﺇ ﹾﺫ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘ‪‬ﺒ ﹾﻠﻬ‪‬ﺎ‬ ‫ﺱ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ﹺﻦ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻗ‪‬ﺒﻠﹸﻮﺍ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻧ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ‪‬ﻣ ﹺﺮ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ‬ ‫ﺴﹶﺄﹸﻟ ‪‬‬‫‪‬ﺑﻨ‪‬ﻮ ‪‬ﺗﻤ‪‬ﻴ ﹴﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ‪‬ﺪ ﹶﻗﹺﺒ ﹾﻠﻨ‪‬ﺎ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺟﹾﺌﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬‬
‫ﺐ ﻓ‪‬ﻲ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﹸﻛ ﱠﻞ ﺷ‪‬ـ ‪‬ﻲ ٍﺀ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ‪‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺖ‬ ‫ﺼ‪‬ﻴ ﹺﻦ ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠﻘﹾـ ‪‬‬ ‫ﺤ‪‬‬ ‫ﻚ ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺖ ﻧ‪‬ﺎﹶﻗ‪‬ﺘ ‪‬‬ ‫ﺽ ﹶﻓﻨ‪‬ﺎﺩ‪‬ﻯ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺩ ﹶﺫ ‪‬ﻫ‪‬ﺒ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬‫‪‬ﻭ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﺗ ‪‬ﺮ ﹾﻛ‪‬ﺘﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﻋ‪‬ﻴﺴ‪‬ـﻰ‬ ‫ﺕ ﹶﺃﻧ‪‬ﻲ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺏ ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺩ ‪‬ﺩ ‪‬‬
‫ﺴﺮ‪‬ﺍ ‪‬‬‫ﹶﻓﹺﺈﺫﹶﺍ ‪‬ﻫﻲ‪ ‬ﻳ ﹾﻘ ﹶﻄ ‪‬ﻊ ﺩ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ‬ ‫ﺏ ﻗﹶﺎ ﹶﻝ ﺳ‪‬ـ ‪‬ﻤ ‪‬ﻌ ‪‬‬ ‫ﻕ ‪‬ﺑ ﹺﻦ ‪‬ﺷﻬ‪‬ﺎ ﹴ‬ ‫ﺴ‪‬ﻠ ﹴﻢ ‪‬ﻋ ‪‬ﻦ ﻃﹶﺎ ﹺﺭ ﹺ‬ ‫ﺲ ‪‬ﺑ ﹺﻦ ‪‬ﻣ ‪‬‬‫‪‬ﻋ ‪‬ﻦ ‪‬ﺭﹶﻗ‪‬ﺒ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﹶﻗ‪‬ﻴ ﹺ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻣﻘﹶﺎﻣ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﺪ ِﺀ‬‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ‪‬ﻡ ﻓ‪‬ﻴﻨ‪‬ﺎ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫‪‬ﺭ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻔ ﹶﻈ ‪‬ﻪ‬ ‫ﻆ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺠ‪‬ﻨ ‪‬ﺔ ‪‬ﻣﻨ‪‬ﺎ ﹺﺯﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﻟﻨ‪‬ﺎ ﹺﺭ ‪‬ﻣﻨ‪‬ﺎ ﹺﺯﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣ ‪‬ﻔ ﹶ‬
‫ﺨ ﹾﻠ ﹺﻖ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﻴ ‪‬ﻪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ ) :‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻣ‪‬ﺮ ( ﹶﺃ ‪‬‬
‫ﻱ ﺍﹾﻟﺤ‪‬ﺎﺿ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺟ‪‬ﻮﺩ ‪,‬‬ ‫ﺴ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧ ِ‬
‫‪‬ﻭ‪‬ﻧ ِ‬
‫ﺚ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻔﻌ‪‬ﻞ ﹶﻏﻴ‪‬ـﺮ‬
‫ﺤ ﹼ‬
‫ﺤﻜﹾﻢ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺸﺄﹾﻥ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟﹶﺄﻣ‪‬ﺮ ‪‬ﻳ ﹾﻄﻠﹶﻖ ‪‬ﻭ‪‬ﻳﺮ‪‬ﺍﺩ ﹺﺑ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ﹾﺄﻣ‪‬ﻮﺭ ‪‬ﻭ‪‬ﻳﺮ‪‬ﺍﺩ ﹺﺑ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﻚ ‪ .‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ ) :‬ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ﹶﻏﻴ‪‬ﺮﻩ ( ﻓ‪‬ﻲ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺔ ﺍﻟﹾﺂ‪‬ﺗﻴ‪‬ﺔ ﻓ‪‬ﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺣ‪‬ﻴﺪ "‬ ‫ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻱ " ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ " ﻭ‪‬ﺍﹾﻟ ‪‬ﻘﺼ‪‬ـﺔ‬ ‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ " ‪‬ﻭﻓ‪‬ﻲ ﹺﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﹶﻏﻴ‪‬ﺮ ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ﹺﺭ ‪‬‬
‫ﺖ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ‪ ,‬ﻭﹶﻟ ‪‬ﻌ ﱠﻞ ﺭ‪‬ﺍﻭﹺﻳﻬ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹶﺬﻫ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﻗﻮ‪‬ﻟـﻪ‬ ‫ﻚ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺔ ‪‬ﻭﹶﻗ ‪‬ﻌ ‪‬‬‫ﺤﺪ‪‬ﺓ ﻓﹶﺎ ﹾﻗ‪‬ﺘﻀ‪‬ﻰ ﹶﺫ‪‬ﻟ ‪‬‬ ‫‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺻﻠﹶﺎﺓ ﺍﻟﱠﻠﻴ‪‬ﻞ ‪ -‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻳﺚ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﻓ‪‬ﻲ ‪‬ﺩﻋ‪‬ﺎ‪‬ﺋ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬‬ ‫‪‬‬
‫ﺻﺮ‪‬ﺡ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﻡ ‪ ,‬ﻭﻓ‪‬ﻴـ ‪‬ﻪ‬ ‫ﺲ ﹶﻗ‪‬ﺒﻠﹶﻚ ‪‬ﺷ ‪‬ﻲ ٌﺀ " ﹶﻟ ‪‬ﻜ ‪‬ﻦ ﹺﺭﻭ‪‬ﺍ‪‬ﻳ ﹶﺔ ﺍﹾﻟﺒ‪‬ﺎﺏ ﹶﺃ ‪‬‬ ‫ﺖ ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹸﻝ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫‪ " -‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ‬‫‪‬ﺩﻟﹶﺎﻟﹶﺔ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ﹶﻏﻴ‪‬ﺮﻩ ﻟﹶﺎ ﺍﹾﻟﻤ‪‬ﺎﺀ ‪‬ﻭﻟﹶﺎ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪‬ﻭﻟﹶﺎ ﹶﻏﻴ‪‬ﺮﳘﹶﺎ ‪ ,‬ﻟﹶﺄ ﱠﻥ ﹸﻛ ﹼﻞ ﹶﺫﻟ‪‬ـ ‪‬‬
‫ﹶﻏﻴ‪‬ﺮ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ " ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ " ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟﻤ‪‬ـﺎﺀ‬
‫ﻆ‬‫ﻱ ﹺﺑﹶﻠ ﹾﻔ ‪‬‬
‫ﺤ ‪‬ﻤ‪‬ﻴ ﹺﺮ ‪‬‬
‫ﺳ‪‬ﺎﹺﺑﻘﹰﺎ ﹸﺛ ‪‬ﻢ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎﺀ ‪ ,‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻭﹶﻗ ‪‬ﻊ ﻓ‪‬ﻲ ‪‬ﻗﺼ‪‬ﺔ ﻧ‪‬ﺎﻓ‪‬ﻊ ﺑ‪‬ﻦ ‪‬ﺯﻳ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﺐ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻛﹶﺎﺋ‪‬ﻦ ‪ ,‬ﺛﹸـ ‪‬ﻢ ‪‬ﺧﻠﹶـ ‪‬ﻖ‬ ‫" ﻛﹶﺎ ﹶﻥ ‪‬ﻋﺮ‪ ‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ﹸﺛ ‪‬ﻢ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟ ﹶﻘﹶﻠ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹸﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺨﻠﹸﻮﻗﹶﺎﺕ ‪‬ﺑﻌ‪‬ﺪ ﺍﹾﻟﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟﻌ‪‬ـﺮ‪‬ﺵ ‪.‬‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺡ ﹺﺑﺘ‪ ‬ﺮﺗ‪‬ﻴ ﹺ‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻤﻮ‪‬ﺍﺕ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪‬ﻭﻣ‪‬ﺎ ﻓ‪‬ﻴ ﹺﻬ ‪‬ﻦ " ﹶﻓ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺐ ﻓ‪‬ﻲ ﺍﻟﺬﱢﻛﹾﺮ ﻛﹸـﻞﱠ ﺷ‪‬ـﻲ‪‬ﺀ ‪ ,‬ﻭ ‪‬ﺧﻠﹶـ ‪‬ﻖ‬
‫ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ ) :‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎﺀ ‪ ,‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺕ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟﹸﺄﻣ‪‬ﻮﺭ ﺍﻟﱠﺜﻠﹶﺎﺛﹶﺔ ‪‬ﻣ ‪‬ﻌﻄﹸﻮﻓﹶﺔ ﺑﹺﺎﹾﻟﻮ‪‬ﺍ ﹺﻭ ‪ ,‬ﻭ ‪‬ﻭﹶﻗ ‪‬ﻊ ﻓ‪‬ﻲ‬ ‫ﺍﻟﺴ‪ ‬ﻤﻮ‪‬ﺍﺕ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ( ‪‬ﻫ ﹶﻜﺬﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬‬
‫ﻆ " ﹸﺛ ‪‬ﻢ " ﹺﺇﻟﱠﺎ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ " ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻘﹶﻊ ﹺﺑﹶﻠ ﹾﻔ ‪‬‬ ‫ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺔ ﺍﱠﻟﺘ‪‬ﻲ ﻓ‪‬ﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺣ‪‬ﻴﺪ " ﹸﺛ ‪‬ﻢ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫ﺴﻠ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻳﺚ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ‪‬ـﻦ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪ ,‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻣ ‪‬‬ ‫ﻓ‪‬ﻲ ‪‬ﺫﻛﹾﺮ ‪‬ﺧﻠﹾﻖ ﺍﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕ ﻭ‪‬ﺍﻟﹾـﹶﺄﺭ‪‬ﺽ‬ ‫ﺨﻠﹸﻖ ﺍﻟ ‪‬‬ ‫ﺨﻠﹶﺎﺋ‪‬ﻖ ﹶﻗﺒ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫‪‬ﻋﻤ‪‬ﺮﻭ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ " ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻣﻘﹶﺎﺩ‪‬ﻳﺮ ﺍﹾﻟ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ ‪‬ﻳ ‪‬ﺆﻳ‪‬ﺪ ﹺﺭﻭ‪‬ﺍﻳ‪‬ﺔ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭﻭ‪‬ﻯ‬ ‫ﲔ ﹶﺃﻟﹾﻒ ‪‬ﺳﻨ‪‬ﺔ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋﺮ‪‬ﺷﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎﺀ " ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺨ ‪‬ﻤ ِ‬
‫ﺑﹺ ‪‬‬
‫ﻆ ﺍﻟـﺪ‪‬ﺍ ﹼﻝ ‪‬ﻋﻠﹶـﻰ ﺍﻟ‪‬ﺘ ‪‬ﺮﺗ‪‬ﻴـﺐ ‪.‬‬ ‫" ﹸﺛ ‪‬ﻢ ‪‬ﺧﻠﹶـ ‪‬ﻖ ﺍﻟﺴ‪‬ـﻤ‪‬ﺎﻭ‪‬ﺍﺕ ﻭ‪‬ﺍﻟﹾـﹶﺄﺭ‪‬ﺽ " ﺑﹺـﺎﻟﱠﻠ ﹾﻔ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ " ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻣﻌ‪‬ـ ‪‬ﻪ ‪,‬‬ ‫ﺾ ﺍﹾﻟ ﹸﻜﺘ‪‬ﺐ ﻓ‪‬ﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫) ‪‬ﺗ‪‬ﻨﺒﹺﻴ ‪‬ﻪ ( ‪ :‬ﻭﹶﻗ ‪‬ﻊ ﻓ‪‬ﻲ ‪‬ﺑ ‪‬ﻌ ﹺ‬
‫ﺤﺪ‪‬ﻳﺚ ‪,‬‬ ‫ﺖ ﻓ‪‬ﻲ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻣ ‪‬ﻦ ﹸﻛﺘ‪‬ﺐ ﺍﹾﻟ ‪‬‬ ‫ﺴ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﹾﺂﻥ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ " ‪‬ﻭ ‪‬ﻫﻲ‪ ‬ﹺﺯﻳ‪‬ﺎﺩ‪‬ﺓ ﹶﻟ‪‬ﻴ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺴﻠﱠﻢ ﻓ‪‬ﻲ ﹶﻗﻮ‪‬ﻟﻪ ‪ " ,‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﹾﺂﻥ "‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻌﻠﱠﺎﻣ‪‬ﺔ ‪‬ﺗ ‪‬ﻘ ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦ ﺑ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ‪‬ﻤ‪‬ﻴ ﹶﺔ ‪ ,‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫‪‬ﻧ‪‬ﺒ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻆ " ‪‬ﻭﻟﹶﺎ ‪‬ﺷﻲ‪‬ﺀ ﹶﻏﻴ‪‬ـﺮﻩ "‬ ‫ﹺﺇﻟﹶﻰ ﺁﺧ‪‬ﺮﻩ ‪ ,‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﻟﻔﹾﻆ " ‪‬ﻭﻟﹶﺎ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ " ﹶﻓ ﹺﺮﻭ‪‬ﺍﻳ‪‬ﺔ ﺍﹾﻟﺒ‪‬ﺎﺏ ﹺﺑﹶﻠ ﹾﻔ ‪‬‬
‫ﻱ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮﺭ " ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ﺷ‪‬ـ ‪‬ﻲ َﺀ‬ ‫ﺤ ‪‬ﻤ‪‬ﻴ ﹺﺮ ‪‬‬
‫ﹺﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﺎﻫ‪‬ﺎ ‪ .‬ﻭ ‪‬ﻭﹶﻗ ‪‬ﻊ ﻓ‪‬ﻲ ‪‬ﺗ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﺔ ﻧ‪‬ﺎﻓ‪‬ﻊ ﺑ‪‬ﻦ ‪‬ﺯﻳ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ " ﹺﺑ ‪‬ﻐ‪‬ﻴ ﹺﺮ ﻭ‪‬ﺍﻭ ‪ .‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ ) :‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ( ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ‪‬ﻲ ‪ :‬ﻫ‪‬ـ ‪‬ﻮ ﹶﻓﺼ‪‬ـﻞ‬
‫ﺴﺒﹺﻘ ‪‬ﻪ ‪‬ﺷﻲ‪‬ﺀ ‪ ,‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻌ‪‬ﺎﺭﹺﺿ ‪‬ﻪ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﻭ‪‬ﻟﻴ‪‬ﺔ ‪ ,‬ﹶﻟ ‪‬ﻜ ‪‬ﻦ ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﹺﺑ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ‬ ‫ﺴ‪‬ﺘ ‪‬ﻘ ﹼﻞ ‪‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﹶﻘﺪ‪‬ﱘ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫" ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ " ﹺﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ﻛﹶﺎﻧ‪‬ﺎ ‪‬ﻣ‪‬ﺒﺪ‪‬ﺃ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﻌ‪‬ﺎﻟﹶﻢ ‪‬ﻟ ﹶﻜ ‪‬ﻮﹺﻧ ﹺﻬﻤ‪‬ﺎ‬
‫ﺴ ‪‬ﻤﻮ‪‬ﺍﺕ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪ ,‬ﻭﹶﻟﻢ‪ ‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺗﺤ‪‬ﺖ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ﹺﺇ ﹾﺫ ﺫﹶﺍ ‪‬ﻙ ﹺﺇﻟﱠﺎ ﺍﹾﻟﻤ‪‬ـﺎﺀ ‪.‬‬ ‫‪‬ﺧ‪‬ﻠﻘﹶﺎ ﹶﻗﺒ‪‬ﻞ ‪‬ﺧﻠﹾﻖ ﺍﻟ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ ﹶﺃ ﱠﻥ ‪‬ﻣ ﹾﻄﻠﹶﻖ ﹶﻗﻮ‪‬ﻟﻪ " ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ " ‪‬ﻣ ﹶﻘﻴ‪‬ﺪ ﹺﺑ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ " ‪‬ﻭﻟﹶـ ‪‬ﻢ‬ ‫ﺤﺼ‪‬ﻞ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺤﺪ‪‬ﻭﺙ ‪‬ﺑﻌ‪‬ـﺪ‬ ‫‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ﹶﻏﻴ‪‬ﺮﻩ " ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﺏ ﻛﹶﺎ ﹶﻥ ﻓ‪‬ﻲ ﺍﹾﻟﺄﹶﻭ‪‬ﻝ ﺍﹾﻟﹶﺄ ‪‬ﺯ‪‬ﻟﻴ‪‬ﺔ ‪‬ﻭﻓ‪‬ﻲ ﺍﻟﺜﱠﺎﻧﹺﻲ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻳﺚ ﹶﺃﺑﹺﻲ ‪‬ﺭﺯﹺﻳـﻦ ﺍﹾﻟ ‪‬ﻌ ﹶﻘ‪‬ﻴﻠ‪‬ـ ‪‬ﻲ‬ ‫ﺤ‪‬‬‫ﺻ‪‬‬ ‫ﻱ ‪‬ﻭ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﻡ ‪ .‬ﻭﻗﹶ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ‪‬ﻣ ‪‬ﺬ ‪‬‬
‫ﻱ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﻔﺴِﲑﻩ ﹺﺑﹶﺄﺳ‪‬ﺎﻧﹺﻴﺪ ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ‪‬ﺪﺩ‪‬ﺓ "‬ ‫ﺴ ‪‬ﺪ ‪‬‬ ‫‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ " ﹶﺃ ﱠﻥ ﺍﹾﻟﻤ‪‬ﺎﺀ ‪‬ﺧ‪‬ﻠ ‪‬ﻖ ﹶﻗﺒ‪‬ﻞ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ " ‪‬ﻭﺭ‪‬ﻭ‪‬ﻯ ﺍﻟ ‪‬‬
‫ﻱ‬
‫ﺨﻠﹸﻖ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﹶﻗﺒ‪‬ﻞ ﺍﹾﻟﻤ‪‬ﺎﺀ " ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﻣ‪‬ـﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ ‪‬ﺣﻤ‪‬ـﺪ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻣ‪‬ـ ‪‬ﺬ ‪‬‬ ‫ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻳﺚ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺑ‪‬ﻦ ﺍﻟﺼ‪‬ﺎﻣ‪‬ﺖ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ " ﹶﺃﻭ‪‬ﻝ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﱠﻪ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ‪ ,‬ﺛﹸـ ‪‬ﻢ‬ ‫ﺤ‪‬‬ ‫ﺻ‪‬‬ ‫‪‬ﻭ ‪‬‬
‫ﺠﻤ‪‬ﻊ ‪‬ﺑﻴ‪‬ﻨﻪ ‪‬ﻭ‪‬ﺑﻴ‪‬ﻦ ﻣ‪‬ﺎ ﹶﻗﺒ‪‬ﻠﻪ ﹺﺑﹶﺄ ﱠﻥ‬ ‫ﺠﺮ‪‬ﻯ ﹺﺑﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻛﹶﺎﺋ‪‬ﻦ ﹺﺇﻟﹶﻰ ‪‬ﻳﻮ‪‬ﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎﻣ‪‬ﺔ " ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺐ ‪ ,‬ﹶﻓ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﹸﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﺔ ﹺﺇﻟﹶﻰ ﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﺻ‪‬ـ ‪‬ﺪ ‪‬ﺭ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺴ‪‬ﺒ ‪‬ﺔ ﹺﺇﻟﹶﻰ ‪‬ﻣﺎ ‪‬ﻋﺪ‪‬ﺍ ﺍﹾﻟﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ﹶﺃ ‪‬ﻭ ﺑﹺﺎﻟ‪‬ﻨ ‪‬‬ ‫ﹶﺃ ‪‬ﻭ‪‬ﻟﻴ‪‬ﺔ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ﺑﹺﺎﻟ‪‬ﻨ ‪‬‬
‫ﺐ ﹶﺃﻭ‪‬ﻝ ﻣ‪‬ﺎ ‪‬ﺧ‪‬ﻠ ‪‬ﻖ ‪ ,‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﺣﺪ‪‬ﻳﺚ " ﹶﺃﻭ‪‬ﻝ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﱠـﻪ‬ ‫ﻱ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗ‪‬ﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﹸﺍ ﹾﻛ‪‬ﺘ ‪‬‬‫ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎﺑ‪‬ﺔ ‪ ,‬ﹶﺃ ‪‬‬
‫ﺲ ﹶﻟ ‪‬ﻪ ﹶﻃﺮﹺﻳﻖ ﹶﺛﺒ‪‬ﺖ ‪ ,‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ﹾﻘﺪ‪‬ﻳﺮ ﹸﺛﺒ‪‬ﻮﺗﻪ ﹶﻓ ‪‬ﻬ ﹶﺬﺍ ﺍﻟ‪‬ﺘ ﹾﻘﺪ‪‬ﻳﺮ ﺍﹾﻟﹶﺄﺧ‪‬ﲑ ‪‬ﻫ ‪‬ﻮ ‪‬ﺗ ﹾﺄﻭﹺﻳﻠـﻪ‬ ‫ﺍﹾﻟ ‪‬ﻌﻘﹾﻞ " ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﻠﹶﻢ ‪ .‬ﻭ ‪‬ﺣﻜﹶﻰ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠﹶﺎﺀ ﺍﹾﻟ ‪‬ﻬ ‪‬ﻤﺪ‪‬ﺍﹺﻧ ‪‬ﻲ ﹶﺃ ﱠﻥ ‪‬ﻟ ﹾﻠ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﹶﻗ ‪‬ﻮﹶﻟ‪‬ﻴ ﹺﻦ ﻓ‪‬ﻲ ﹶﺃﻳ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺧ‪‬ﻠ ‪‬ﻖ ﹶﺃ ‪‬ﻭﻟﹰـﺎ‬
‫ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ﹶﺃ ‪‬ﻭ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭ‪‬ﺍﹾﻟﹶﺄ ﹾﻛﺜﹶﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﺳﺒ‪‬ﻖ ‪‬ﺧﻠﹾﻖ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪ ,‬ﻭ‪‬ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺟ ﹺﺮﻳﺮ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫‪‬ﺗﹺﺒ ‪‬ﻌ ‪‬ﻪ ﺍﻟﺜﱠﺎﻧﹺﻲ ‪ ,‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﺍﺑ‪‬ﻦ ﹶﺃﺑﹺﻲ ﺣ‪‬ﺎﺯﹺﻡ ‪‬ﻣ ‪‬ﻦ ﹶﻃﺮﹺﻳﻖ ‪‬ﺳﻌ‪‬ﻴﺪ ﺑ‪‬ﻦ ‪‬ﺟ‪‬ﺒﻴ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ﻗﹶﺎ ﹶﻝ "‬
‫ﺨﻠﹸـﻖ‬ ‫ﺴﲑ‪‬ﺓ ‪‬ﺧﻤ‪‬ﺴﻤ‪‬ﺎﹶﺋ ‪‬ﺔ ﻋ‪‬ﺎﻡ ‪ ,‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻟ ﹾﻠ ﹶﻘﹶﻠ ﹺﻢ ﹶﻗﺒ‪‬ـﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺤﻔﹸﻮﻅ ‪‬ﻣ ِ‬ ‫‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﱠﻪ ﺍﻟﱠﻠﻮ‪‬ﺡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺐ ‪ ,‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹾﻛﺘ‪‬ﺐ ؟ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ﹾﻠﻤ‪‬ﻲ ﻓ‪‬ﻲ ‪‬ﺧ ﹾﻠﻘ‪‬ﻲ ﹺﺇﻟﹶـﻰ‬ ‫ﺨﻠﹾﻖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪ :‬ﹸﺍ ﹾﻛ‪‬ﺘ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺲ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﺳﺒ‪‬ﻖ ‪‬ﺧﻠﹾﻖ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ‪‬ﻋﻠﹶـﻰ‬ ‫‪‬ﻳﻮ‪‬ﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎﻣ‪‬ﺔ " ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻩ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﻔﺴِﲑ ﺳ‪‬ﻮﺭ‪‬ﺓ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻥ ‪ ,‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺼ ﹶﻔﺎﺕ " ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺝ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ‪‬ﻘ ‪‬ﻲ ﻓ‪‬ﻲ " ﺍﹾﻟﹶﺄ ‪‬ﺳﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪ ,‬ﺑ ﹾﻞ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﺳﺒ‪‬ﻖ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪ .‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﹶﻃﺮﹺﻳﻖ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺶ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﹶﻇ‪‬ﺒﻴ‪‬ﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ﻗﹶﺎ ﹶﻝ " ﹶﺃﻭ‪‬ﻝ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﱠﻪ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‬
‫ﺠﺮ‪‬ﻯ ﹺﺑﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻛﹶﺎﺋ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺏ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹾﻛﺘ‪‬ﺐ ؟ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹾﻛﺘ‪‬ﺐ ﺍﹾﻟ ﹶﻘﺪ‪‬ﺭ ‪ ,‬ﹶﻓ ‪‬‬ ‫ﺐ ‪ ,‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﹸﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺝ ‪‬ﺳﻌ‪‬ﻴﺪ ﺑ‪‬ﻦ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮﺭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻋﻮ‪‬ﺍﻧ‪‬ﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺـﻲ‬ ‫ﻚ ﺍﹾﻟ‪‬ﻴﻮ‪‬ﻡ ﹺﺇﻟﹶﻰ ‪‬ﻗﻴ‪‬ﺎﻡ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ " ‪‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺨﻠﹾﻖ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻬﻮ‪‬ﺍﺀ ‪ ,‬ﻭ ‪‬ﺧﹶﻠﻘﹾﺖ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﹺﺑﺸ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ﻗﹶﺎ ﹶﻝ " ‪‬ﺑﺪ‪‬ﺀ ﺍﹾﻟ ‪‬‬
‫ﻱ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ) ﻓ‪‬ﻲ ﺍﻟ ﱢﺬﻛﹾﺮ‬ ‫ﺐ ( ﹶﺃ ‪‬‬ ‫ﺠﻤ‪‬ﻊ ‪‬ﺑﻴ‪‬ﻦ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﻟﹾﺂﺛﹶﺎﺭ ﻭ‪‬ﺍﺿ‪‬ﺢ ‪ .‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ ) :‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺍﹾﻟﻤ‪‬ﺎﺀ " ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻱ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﻜﹶﺎ‪‬ﺋﻨ‪‬ﺎﺕ ‪,‬‬ ‫ﺤﻔﹸﻮﻅ ) ﹸﻛ ﹼﻞ ‪‬ﺷﻲ‪‬ﺀ ( ﹶﺃ ‪‬‬ ‫ﻱ ﻓ‪‬ﻲ ﺍﻟﱠﻠﻮ‪‬ﺡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺤ ﹼﻞ ﺍﻟ ﱢﺬﻛﹾﺮ ﹶﺃ ‪‬‬ ‫ﻱ ﻓ‪‬ﻲ ‪‬ﻣ ‪‬‬ ‫( ﹶﺃ ‪‬‬
‫ﻚ ‪‬ﻭ ‪‬ﺟﻮ‪‬ﺍﺯ ﺟ‪‬ـﻮ‪‬ﺍﺏ‬ ‫ﺴﺆ‪‬ﺍﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﺒﺪ‪‬ﺃ ﺍﻟﹾﹶﺄ ‪‬ﺷﻴ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟ‪‬ﺒﺤ‪‬ﺚ ‪‬ﻋ ‪‬ﻦ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺤﺪ‪‬ﻳﺚ ‪‬ﺟﻮ‪‬ﺍﺯ ﺍﻟ ‪‬‬ ‫‪‬ﻭﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬
‫ﺸ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ﺍﻟﺴ‪‬ﺎﺋ‪‬ﻞ ﻣ‪‬ﺎ ﻳ‪‬ـ ‪‬ﺪﺧ‪‬ﻞ‬ ‫ﻒ ﹺﺇ ﹾﻥ ‪‬ﺧ ‪‬‬ ‫ﻚ ‪ ,‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻪ‪ ‬ﺍﹾﻟ ﹶﻜ ‪‬‬ ‫ﺤﻀ‪‬ﺮ ‪‬ﻩ ‪‬ﻣ ‪‬ﻦ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬‫ﺍﹾﻟﻌ‪‬ﺎﻟ‪‬ﻢ ﹺﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌ‪‬ﺘﻘ‪‬ﺪﻩ ‪ .‬ﻭﻓ‪‬ﻴ ‪‬ﻪ ﹶﺃ ﱠﻥ ﹺﺟﻨ‪‬ﺲ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎﻥ ‪‬ﻭ‪‬ﻧﻮ‪‬ﻋﻪ ﺣ‪‬ﺎﺩ‪‬ﺙ ‪ ,‬ﻭﹶﺃ ﱠﻥ ﺍﻟﻠﱠـﻪ ﹶﺃ ‪‬ﻭﺟ‪‬ـ ‪‬ﺪ ﻫ‪‬ـ ‪‬ﺬ ‪‬ﻩ‬
‫ﻂ‬ ‫ﻚ ‪‬ﺑ ﹾﻞ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟ ﹸﻘ ‪‬ﺪﺭ‪‬ﺓ ‪ .‬ﻭ‪‬ﺍﺳ‪‬ـ‪‬ﺘ‪‬ﻨ‪‬ﺒ ﹶ‬ ‫ﺨﻠﹸﻮﻗﹶﺎﺕ ‪‬ﺑﻌ‪‬ﺪ ﹶﺃ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ‪ ,‬ﻟﹶﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺠ‪‬ﺰ ‪‬ﻋ ‪‬ﻦ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻘﺼ‪‬ﺔ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻜﻠﹶﺎﻡ ﻓ‪‬ﻲ ﹸﺃﺻ‪‬ﻮﻝ ﺍﻟﺪ‪‬ﻳﻦ ‪‬ﻭ ‪‬ﺣﺪ‪‬ﻭﺙ‬ ‫‪‬ﺑﻌ‪‬ﻀﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳﺆ‪‬ﺍﻝ ﺍﹾﻟﹶﺄ ‪‬ﺷ ‪‬ﻌ ﹺﺮ‪‬ﻳ ‪‬‬
‫ﻱ ‪ ,‬ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ‬ ‫ﺤﺴ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺷ ‪‬ﻌ ﹺﺮ ‪‬‬ ‫ﻚ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓ‪‬ﻲ ﹶﺃﺑﹺﻲ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﻥ ﻓ‪‬ﻲ ﹸﺫ ‪‬ﺭﻳ‪‬ﺘﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﹶﻇ ‪‬ﻬﺮ‪ ‬ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌﻠﹾﻢ ‪‬ﻣ ‪‬‬
‫ﻚ ‪‬ﺍﺑ‪‬ـــــﻦ ‪‬ﻋﺴ‪‬ـــــﺎﻛ‪‬ﺮ ‪ .‬ﺍﻧﺘـــــﻬﻰ‬ ‫ﹺﺇﻟﹶـــــﻰ ﹶﺫﻟ‪‬ـــــ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻠﻮ ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﺳﺄﻟﺖ ﺍﻻﻭﺯﺍﻋﻲ ﻭﻣﺎﻟﻚ ﺑﻦ‬
‫ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺼﻔﺎﺕ ﻓﻜﻠـﻬﻢ‬
‫ﻗﺎﻝ ﱄ‪ :‬ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﺗﻔﺴﲑ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺇﲰﺎﻋﻴـﻞ ﺑـﻦ ﺃﰊ ﺧﺎﻟـﺪ‬
‫ﻭﺍﻟﺜﻮﺭﻱ ﻭﻣﺴﻌﺮ ﻳﺮﻭﻭﻥ ﻫﺬﻩ ﺍﻻﺣﺎﺩﻳﺚ ﻻ ﻳﻔﺴﺮﻭﻥ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪ .‬ﺫﻛﺮﻩ ﰲ ﺗﺮﲨـﺔ‬
‫ﻣﺴﻌﺮ ﺑﻦ ﻛﺪﺍﻡ ﺃﺣﺪ ﺍﻻﺋﻤﺔ‪ .‬ﺍﻧﺘﻬﻰ ‪ ،‬ﻭﻣﻌﲎ "ﻭﻻ ﺗﻔﺴﺮ " ﻫﻮ ﻧﻔﺲ ﻣﻌـﲎ ﻗـﻮﻝ‬
‫ﺳﻔﻴﺎﻥ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺮﺀﺍ‪‬ﺎ ﺗﻔﺴﲑﻫﺎ‪ ،‬ﻭﻣﻌﲎ ﻗﻮﳍﻢ‪" ،‬ﻭﻻ ﺗﺘﻮﻫﻢ "ﻣﻌﻨﺎﻩ ﻳﺘﺮﻙ‬
‫ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻳﺘﺒﺎﺩﺭ ﻣﻨﻪ ﻇﺎﻫﺮﻩ ﺍﻟﻠﻐﻮﻱ ﺍﳌﺘﻀﻤﻦ ﺍﳉﺎﺭﺣﺔ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﻜﻴﻔﻴـﺎﺕ ‪،‬‬
‫ﻭﻳﺼﺮﻑ ﻇﺎﻫﺮﻫﺎ ﺍﻟﺬﻱ ﻳﺘﺒﺎﺩﺭ ﻣﻨﻪ ﺍﻟﻮﻫﻢ ﻭﺍﳋﻄﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ "ﻭﻻ ﻳﻘﺎﻝ ﻛﻴﻒ ‪،‬‬
‫ﻭﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ "‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﳋﻼﻝ "ﻧﺆﻣﻦ ‪‬ﺎ ﻭﻧﺼﺪﻕ ‪‬ـﺎ ﻭﻻ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻛﻴﻒ ﻭﻻ ﻣﻌﲎ ﻭﻛﺎﻥ ﺍﻟﺰﻫﺮﻱ ﻭﺍﻻﻭﺯﺍﻋﻲ ﻭﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜـﻮﺭﻱ‬
‫ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻳﻘﻮﻟﻮﻥ ﰲ ﻫـﺬﻩ ﺍﻻﻳـﺔ‬
‫ﻭﺃﻣﺜﺎﳍﺎ ‪ ،‬ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ﻭﻻ ﺗﺸﺒﻴﻪ ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﰲ‬
‫ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪ 27/16‬ﻭﺗﻌﺎﱃ ﺍﷲ ﺃﻥ ﳛﺪ ﺃﻭ ﻳﻮﺻﻒ ﺇﻻ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ‬
‫ﺃﻭ ﻋﻠﻤﻪ ﺭﺳﻠﻪ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺑﻼ ﻣﺜﻞ ﻭﻻ ﻛﻴﻒ‪ ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷـﻲﺀ ﻭﻫـﻮ‬
‫ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﳌﺎﻟﻜﻲ ﰲ ﺍﻟﺘﻤﻬﻴﺪ‪ :‬ﻗﺎﻝ ﺃﺑـﻮ ﺩﺍﻭﺩ ﻭﺣـﺪﺛﻨﺎ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ ﲰﻌﺖ ﺍﳍﻴﺜﻢ ﺑﻦ ﺧﺎﺭﺟﺔ ﻗﺎﻝ ﺣﺪﺛﲏ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﻗـﺎﻝ‬
‫ﺳﺄﻟﺖ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋـﻦ ﻫـﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀﺕ ﻓﻘﺎﻟﻮﺍ ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑـﻮ‬
‫ﺍﳊﺴﲔ ﺍﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﺝ‪ -2‬ﺹ ‪ -180‬ﻃﺒﻌﺔ‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ‪ :‬ﻭﺍﻋﺘﻘﺪﻭﺍ ‪ :‬ﺃﻥ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﺍﺳﺘﺄﺛﺮ ﺑﻌﻠـﻢ ﺣﻘـﺎﺋﻖ‬
‫ﺻﻔﺎﺗﻪ ﻭﻣﻌﺎﻧﻴﻬﺎ ﻋﻦ ﺍﻟﻌﺎﳌﲔ ﻭﻓﺎﺭﻕ ‪‬ﺎ ﺳﺎﺋﺮ ﺍﳌﻮﺻﻮﻓﲔ ‪ ،‬ﻭﻗﺎﻝ ﻭﻛﻞ ﻣﺎ ﻳﻘﻊ ﰲ‬
‫ﺍﳋﻮﺍﻃﺮ ﻣﻦ ﺣﺪ ﺃﻭ ﺗﺸﺒﻴﻪ ﺃﻭ ﺗﻜﻴﻴﻒ ‪ ،‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻭﺍﷲ ﻟﻴﺲ‬
‫ﻛﻤﺜﻠﻪ ﺷﻲﺀ ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺑﺼﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺣﺪﺛﻬﻢ ‪ ،‬ﻭﻻ ﳚـﻮﺯ‬
‫ﻋﻠﻴﻪ ﻣﺎ ﳚﻮﺯ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺘﻐﲑ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ‪ ،‬ﻟﻴﺲ ﲜﺴﻢ ﻭﻻ ﺟﻮﻫﺮ ﻭﻻ‬
‫ﻋﺮﺽ ﻭﺃﻧﻪ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ ﻭﺃﻧﻪ ﺍﻟﺬﻱ ﻻ ﻳﺘﺼﻮﺭ ﰲ ﺍﻻﻭﻫﺎﻡ ﻭﺻﻔﺎﺗﻪ ﻻ ﺗﺸﺒﻪ‬
‫ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ ‪ ،‬ﻭﻗﺎﻝ ﺇﻥ ﺍﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ‪ :‬ﺇﳕﺎ ﻫﻮ ﺍﺛﺒـﺎﺕ‬
‫ﻭﺟﻮﺩ ﻻ ﺇﺛﺒﺎﺕ ﲢﺪﻳﺪ ﳍﺎ ﺣﻘﻴﻘﺔ ﰲ ﻋﻠﻤﻪ ‪ ،‬ﱂ ﻳﻄﻠﻊ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻛﻨـﻪ‬
‫ﻣﻌﺮﻓﺘﻬﺎ ﺃﺣﺪﺍ ﻣﻦ ﺇﻧﺲ ﻭﻻ ﺟﺎﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺃﻥ ﺇﺛﺒﺎﺕ ﺍﻟﺒﺎﺭﻱ‬
‫ﺳﺒﺤﺎﻧﻪ ‪ :‬ﺇﳕﺎ ﻫﻮ ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ ﻻ ﺇﺛﺒﺎﺕ ﲢﺪﻳﺪ ﻭﻛﻴﻔﻴﺔ ﻭﺃ‪‬ﺎ ﺻﻔﺎﺕ ﻻ ﺗﺸـﺒﻪ‬
‫ﺻﻔﺎﺕ ﺍﻟﱪﻳﺔ ‪ ،‬ﻭﻻ ﺗﺪﺭﻙ ﺣﻘﻴﻘﺔ ﻋﻠﻤﻬﺎ ﺑﺎﻟﻔﻜﺮ ﻭﺍﻟﺮﻭﻳﺔ ﺍﻧﺘﻬﻰ ‪ ،‬ﻭﻗﺎﻝ ‪ ،‬ﻗـﺎﻝ‬
‫ﺍﻟﻮﺍﻟﺪ ﺍﻟﺴﻌﻴﺪ ‪ :‬ﻓﻤﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺟﺴﻢ ﻣﻦ ﺍﻷﺟﺴـﺎﻡ ‪ ،‬ﻭﺃﻋﻄـﺎﻩ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺣﻘﻴﻘﺔ ﺍﳉﺴﻢ ﻣﻦ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻹﻧﺘﻘﺎﻝ ﻓﻬﻮ ﻛﺎﻓﺮ ‪ ،‬ﻷﻧﻪ ﻏﲑ ﻋﺎﺭﻑ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ‬
‫‪ ،‬ﻷﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺴﺘﺤﻴﻞ ﻭﺻﻔﻪ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ‪ .‬ﺍﳌﺮﺍﺩ ﻣﻨﻪ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ‪ :‬ﻭﺃﺧﺮﺝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ﻣـﻦ ﻃﺮﻳـﻖ‬
‫ﺍﳊﺴـﻦ ﺍﻟﺒﺼﺮﻱ ﻋﻦ ﺃﻣﻪ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺍﻻﺳـﺘﻮﺍﺀ ﻏـﲑ ﳎﻬـﻮﻝ‬
‫ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ ﺇﳝﺎﻥ ﻭﺍﳉﺤﻮﺩ ﺑﻪ ﻛﻔﺮ‪ ،‬ﻭﻣﻦ ﻃﺮﻳﻖ ﺭﺑﻴﻌﺔ ﺑﻦ‬
‫ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻧﻪ ﺳﺌﻞ ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ؟ ﻓﻘﺎﻝ ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‬
‫ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﻋﻠﻰ ﺍﷲ ﺍﻟﺮﺳـﺎﻟﺔ ﻭﻋﻠـﻰ ﺭﺳـﻮﻟﻪ ﺍﻟـﺒﻼﻍ ﻭﻋﻠﻴﻨـﺎ‬
‫ﺍﻟﺘﺴﻠﻴﻢ‪.‬ﺍﻫـ ﻭﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺴﻨﺪ ﺟﻴﺪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ‪ :‬ﻗﺎﻝ ﻛﻨﺎ ﻋﻨﺪ‬
‫ﻣﺎﻟﻚ ﻓﺪﺧﻞ ﺭﺟﻞ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ " ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ " ﻛﻴﻒ‬
‫ﺍﺳﺘﻮﻯ؟ ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ ﻓﺄﺧﺬﺗﻪ ﺍﻟﺮﺣﻀﺎﺀ ﰒ ﺭﻓـﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﺍﻟـﺮﲪﻦ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻤﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻭﻻ ﻳﻘﺎﻝ ﻛﻴﻒ ﻭﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ ﻭﻣـﺎ‬
‫ﺃﺭﺍﻙ ﺇﻻ ﺻﺎﺣﺐ ﺑﺪﻋﺔ ﺃﺧﺮﺟﻮﻩ‪.‬ﺍﻫـ ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑـﻦ ﺣﺠﺮ ﻭﻣﻦ ﻃﺮﻳـﻖ‬
‫ﳛﲕ ﺑﻦ ﳛﲕ ﻋﻦ ﻣﺎﻟﻚ ﳓﻮ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ‪ " :‬ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘـﻮﻝ "‬
‫ﻟﻜﻦ ﻗﺎﻝ ﻓﻴﻪ‪ " :‬ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ ﻭﺍﺟﺐ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ " ‪.‬ﺍﻫـ ﻭﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ‬
‫ﰲ ﻣﻌﺎﱂ ﺍﻟﺘﻨﺰﻳﻞ ‪ " :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴـﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ "‪ ،‬ﺃﺭﺍﺩ ﺑﻪ ﰲ ﻣﻘﺪﺍﺭ ﺳﺘﺔ ﺃﻳﺎﻡ ﻷﻥ ﺍﻟﻴﻮﻡ ﻣﻦ ﻟﺪﻥ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﱃ‬
‫ﻏﺮﻭ‪‬ﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﻮﻣﺌﺬ ﻳﻮﻡ ﻭﻻ ﴰﺲ ﻭﻻ ﲰﺎﺀ‪ .‬ﻗﻴﻞ‪ :‬ﺳﺘﺔ ﺃﻳﺎﻡ ﻛﺄﻳﺎﻡ ﺍﻵﺧـﺮﺓ‬
‫ﻭﻛﻞ ﻳﻮﻡ ﻛﺄﻟﻒ ﺳﻨﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻛﺄﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ‪ :‬ﻛﺎﻥ ﺍﷲ ﻋـﺰ‬
‫ﻭﺟﻞ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﶈﺔ ﻭﳊﻈﺔ‪ ،‬ﻓﺨﻠﻘﻬﻦ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ‬
‫]ﺗﻌﻠﻴﻤﹰﺎ[ ﳋﻠﻘﻪ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﺄﱐ ﰲ ﺍﻷﻣﻮﺭ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ " :‬ﺍﻟﺘﺄﱐ ﻣﻦ ﺍﷲ‬
‫ﻭﺍﻟﻌﺠﻠﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ "‪ " .‬ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ "‪ ،‬ﻗﺎﻝ ﺍﻟﻜﻠﱯ ﻭ ﻣﻘﺎﺗـﻞ ‪:‬‬
‫ﺍﺳﺘﻘﺮ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺻﻌﺪ‪ .‬ﻭﺃﻭﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻻﺳﺘﻮﺍﺀ ﺑﺎﻻﺳﺘﻴﻼﺀ‪ ،‬ﻭﺃﻣﺎ ﺃﻫﻞ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺴﻨﺔ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺻﻔﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﺑﻼ ﻛﻴﻒ‪ ،‬ﳚـﺐ ﻋﻠـﻰ‬
‫ﺍﻟﺮﺟﻞ ﺍﻹﳝﺎﻥ ﺑﻪ‪ ،‬ﻭﻳﻜﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ .‬ﻭﺳﺄﻝ ﺭﺟﻞ ﻣﺎﻟﻚ ﺑـﻦ‬
‫ﺃﻧﺲ ﻋﻦ ﻗﻮﻟﻪ‪" :‬ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ"]ﻃﻪ‪ ،[5-‬ﻛﻴﻒ ﺍﺳﺘﻮﻯ ؟ ﻓﺄﻃﺮﻕ‬
‫ﺭﺃﺳﻪ ﻣﻠﻴﺎﹰ‪ ،‬ﻭﻋﻼﻩ ﺍﻟﺮﺣﻀﺎﺀ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻟﻜﻴـﻒ ﻏـﲑ‬
‫ﻣﻌﻘﻮﻝ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻣﺎ ﺃﻇﻨﻚ ﺇﻻ ﺿﺎﻻﹰ‪ ،‬ﰒ ﺃﻣﺮ‬
‫ﺑﻪ ﻓﺄﺧﺮﺝ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭ ﺍﻷﻭﺯﺍﻋﻲ ﻭ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭ ﺳﻔﻴﺎﻥ‬
‫ﺑﻦ ﻋﻴﻴﻨﺔ ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﻏﲑﻫﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﺸﺎ‪‬ﺔ‪ :‬ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ‪ .‬ﻭﻗﺎﻝ ﳏﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺒﻐﻮﻱ ﰲ‬
‫ﻣﻌﺎﱂ ﺍﻟﺘﻨﺰﻳﻞ‪ :‬ﻭﺍﻷﻭﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻣﺎ ﺷﺎﻛﻠﻬﺎ ﺃﻥ ﻳﺆﻣﻦ ﺍﻻﻧﺴـﺎﻥ ﺑﻈﺎﻫﺮﻫـﺎ‬
‫ﻭﻳﻜﻞ ﻋﻠﻤﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﺍﷲ ﻋﺰ ﺍﲰﻪ ﻣﻨﺰﻩ ﻋﻦ ﲰﺎﺕ ﺍﳊﺪﺙ‪ ،‬ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻣﻀﺖ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ‪ .‬ﻗﺎﻝ ﺍﻟﻜﻠﱯ " ﻭﻫﻮ ﻣﺘﺮﻭﻙ "‪ :‬ﻫﺬﺍ ﻫـﻮ‬
‫ﺍﳌﻜﺘﻮﻡ ﺍﻟﺬﻱ ﻻ ﻳﻔﺴﺮ‪ ،‬ﻭﻛﺎﻥ ﻣﻜﺤﻮﻝ ﻭ ﺍﻟﺰﻫﺮﻱ ﻭ ﺍﻻﻭﺯﺍﻋﻲ ﻭ ﻣﺎﻟﻚ ﻭ ﺍﺑـﻦ‬
‫ﺍﳌﺒﺎﺭﻙ ﻭ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻳﻘﻮﻟـﻮﻥ ﻓﻴﻬـﺎ ﻭﰲ‬
‫ﺃﻣﺜﺎﳍﺎ‪ :‬ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ‪ ،‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ‪ :‬ﻛﻞ ﻣﺎ ﻭﺻﻒ ﺍﷲ‬
‫ﺑﻪ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ ﻓﺘﻔﺴﲑﻩ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻭﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ‪ ،‬ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻔﺴﺮﻩ ﺇﻻ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ﻟﻪ‪ :‬ﺍﺧﱪﻧﺎ ﻋﻠﻰ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‬
‫ﺍﳌﻘﺮﻱ ﻣﺬﺍﻛﺮﺓ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﺣﺪﺛﻨﺎ ﺳﻠﻤﺔ ﺑﻦ ﺷﺒﻴﺐ ﺣﺪﺛﻨﺎ ﻣﻬﺪﻱ‬
‫ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﻣﺎﻟﻚ ﺑﻦ ﺍﻧﺲ ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺍﺑﺎ ﻋﺒـﺪ ﺍﷲ‬
‫)ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ( ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻗﺎﻝ ﻓﻤﺎ ﺭﺃﻳﺖ ﻣﺎﻟﻜﺎ ﻭﺟﺪ ﻣﻦ ﺫﻟﻚ‬
‫ﻛﻤﻮﺟﺪﺗﻪ ﻣﻦ ﻣﻘﺎﻟﺘﻪ ﻭﻋﻼﻩ ﺍﻟﺮﺣﻀﺎﺀ ﻳﻌﲏ ﺍﻟﻌﺮﻕ ﻭﺍﻃﺮﻕ ﺍﻟﻘﻮﻡ ﻭﺟﻌﻠﻮﺍ ﻳﻨﺘﻈﺮﻭﻥ‬
‫ﻣﺎ ﻳﺄﰐ ﻣﻨﻪ ﻓﻘﺎﻝ ﻓﺴﺮﻯ ﻋﻨﻪ ﻓﻘﺎﻝ ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻣﻨﻪ ﻏﲑ ﳎﻬـﻮﻝ‬
‫ﻭﺍﻻﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ ﻓﺎﱐ ﺍﺧﺎﻑ ﺍﻥ ﺗﻜﻮﻥ ﺿـﺎﻻ ﻭﺍﻣـﺮ ﺑـﻪ‬
‫ﻓﺎﺧﺮﺝ‪ ،‬ﻭﺍﺧﺮﺟﻪ ﻛﺬﻟﻚ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺼـﺎﺑﻮﱐ ﻭﻧﺼـﺮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳌﻘﺪﺳﻲ ﻛﻠﻬﻢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﻭﺍﻩ ﺍﻟﺼﺎﺑﻮﱐ ﻣﻦ ﻭﺟﻪ ﺍﺧﺮ ﻣﻦ ﺭﻭﺍﻳﺔ‬
‫ﺟﻌﻔﺮ ﺑﻦ ﻣﻴﻤﻮﻥ ﻋﻦ ﻣﺎﻟﻚ ﻭﺭﻭﺍﻩ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺴﻜﻦ ﻣﻦ ﺭﻭﺍﻳﺔ ﺟﻌﻔﺮ ﺑـﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺭﺟﻞ ﻗﺪ ﲰﺎﻩ ﻋﻦ ﻣﺎﻟﻚ ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺳـﻌﻴﺪ ﻋـﻦ‬
‫ﺑﺸﺎﺭ ﺍﳋﻔﺎﻑ ﺃﻭ ﻏﲑﻩ ﻋﻦ ﻣﺎﻟﻚ‪ .‬ﻭﻗﺎﻝ ﺍﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ ﺃﺧﱪﱐ ﺃﲪﺪ‬
‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﻣﻬﺮﺍﻥ ﺣﺪﺛﻨﺎ ﺃﰊ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﺧﻲ ﺭﺷﺪﻳﻦ ﺑـﻦ‬
‫ﺳﻌﺪ ﻗﺎﻝ ﲰﻌﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﻗﺎﻝ ﻛﻨﺎ ﻋﻨﺪ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻓﺪﺧﻞ ﺭﺟﻞ ﻓﻘﺎﻝ‬
‫ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳﺘﻮﺍﺅﻩ ﻗـﺎﻝ ﻓـﺎﻃﺮﻕ ﻣﺎﻟـﻚ‬
‫ﻭﺃﺧﺬﺗﻪ ﺍﻟﺮﺣﻀﺎﺀ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻤـﺎ ﻭﺻـﻒ‬
‫ﻧﻔﺴﻪ ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ ﻛﻴﻒ ﻭﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ ﻭﺍﻧﺖ ﺭﺟﻞ ﺳﻮﺀ ﺻـﺎﺣﺐ ﺑﺪﻋـﺔ‬
‫ﺃﺧﺮﺟﻮﻩ ﻗﺎﻝ ﻓﺄﺧﺮﺝ ﺍﻟﺮﺟﻞ ﻭﻗﺪ ﻳﺮﻭﻯ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻳﻀﺎ ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨـﻪ‪ .‬ﻗـﺎﻝ‬
‫ﺍﻟﻼﻟﻜﺎﺋﻲ ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﻬﺎﻭﻧﺪﻱ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑـﻦ ﳏﻤـﻮﺩ‬
‫ﺍﻟﻨﻬﺎﻭﻧﺪﻱ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺻﺪﻗﺔ ﺣﺪﺛﻨﺎ ﺃﲪﺪ‬
‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ﻋﻦ ﳛﲕ ﺑﻦ ﺁﺩﻡ ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻗﺎﻝ ﺳﺌﻞ ﻋـﻦ‬
‫ﻗﻮﻟﻪ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻗﺎﻝ ﺍﻹﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘـﻮﻝ‬
‫ﻭﻣﻦ ﺍﷲ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﻼﻍ ﻭﻋﻠﻴﻨﺎ ﺍﻟﺘﺼﺪﻳﻖ ﻭﻗﺪ ﻳﺮﻭﻯ ﺍﻳﻀﺎ ﻟﺮﺑﻴﻌﺔ ﺃﰊ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺷﻴﺦ ﻣﺎﻟﻚ ‪ ،‬ﺃﺧﺮﺝ ﺍﻟﻼﻟﻜﺎﺋﻲ ﺑﺴﻨﺪﻩ ﺍﳌﺘﻘﺪﻡ ﺇﱃ ﳛﲕ ﺑﻦ ﺍﺩﻡ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﻴﻴﻨﻪ ﻗﺎﻝ ﺳﺌﻞ ﺭﺑﻴﻌﺔ ﻋﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻓﺴﺎﻗﻪ ﺑﻌﻴﻨﻪ ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻣﺴﻠﻢ ﻗﺎﻝ ﺳﺌﻞ ﺭﺑﻴﻌﺔ ﲟﻌﻨﺎﻩ‪ .‬ﻗﻠﺖ ﻭﻫﻮ ﻧﻔﺲ ﻃﺮﻳﻖ ﺍﻟﺒﻴﻬﻘـﻲ ﻫﻨـﺎ‬
‫ﻭﻟﻜﻦ ﺑﻠﻔﻆ ﻣﺎﻟﻚ ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ :‬ﻣﻦ ﻃﺮﻳﻖ ﺟﻌﻔﺮ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻭﻫﺐ ﻭﺛﺎﻟﺜﺔ ﻣﻦ ﻃﺮﻳﻖ ﳛﲕ ﺑﻦ ﳛﲕ ﻋﻦ ﺍﻹﻣـﺎﻡ‬
‫ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﰲ ﺃﺧﺮﻯ ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ ﻛﻴﻒ ﻭﻛﻴﻒ‬
‫ﻋﻨﻪ ﻣﺮﻓﻮﻉ‪ ،‬ﻭﺫﻛﺮ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ‪ .‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‬
‫ﻋﻦ ﻣﺎﻟﻚ ﻣﻦ ﻃﺮﻳﻘﲔ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﻭﺍﻷﺧﺮﻯ ﻣﻦ ﻃﺮﻳﻖ ﳛﲕ ﺑـﻦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﳛﲕ ‪ ،‬ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﻃﺮﻳﻖ ﺭﺑﻴﻌﺔ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﺑـﻦ ﻣﺴـﻠﻢ‬
‫ﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺭﺑﻴﻌﺔ ﻛﻘﻮﻝ ﻣﺎﻟﻚ ﻭﺍﻟﻜﻴﻒ ﻣﺮﻓﻮﻉ ‪ .‬ﺃﻣﺎ ﺍﻟﻮﻫﺎﺑﻴـﺔ‬
‫ﻒ ﳎﻬـﻮ ﹲﻝ"‪،‬‬
‫ﻓﻴﺘﻤﺴﻜﻮﻥ ﺑﺮﻭﺍﻳﺔ ﻻ ﺗﺼﺢ ﻋﻦ ﺍﻻﻣﺎﻡ ﻣﺎﻟﻚ ﻭﻫﻲ ﻟﻔﻈ ﹸﺔ "ﻭﺍﻟﻜﻴ ‪‬‬
‫ﻭﺗﻔﺴ‪‬ﺮﻫﺎ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺑﺄﻥ ﺍﻟﻜﻴﻒ ﺃﻱ ﺍﳍﻴﺌﺔ ﻣﻮﺟﻮﺩ ﷲ ﻟﻜﻨﻪ ﳎﻬﻮﻝ ﻻ ﻧﻌﺮﻓـﻪ ‪،‬‬
‫ﻒ ﺑﻜﻴﻔﻴﺔ ‪ ،‬ﺃﻱ ﻟﻪ ﻛﻴﻔﻴـﺔ‬
‫ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻭﻫﺬﺍ ﺿﻼﻝ ﻓﻈﻴ ‪‬ﻊ ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺍﷲ ﻣﺘﻜﹺﻴّ ‪‬‬
‫ﻭﻟﻜﻦ ﳓﻦ ﳒﻬﻠﻬﺎ ‪ ،‬ﻭﻫﺬﻩ ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﻻ ﻳﺼﺢ ﻫﺬﺍ ﻋـﻦ ﻣﺎﻟـﻚ ‪،‬‬
‫ﻓﺎﳋﱪ ﻓﻴﻪ ﻣﻦ ﺗﻜﻠﻢ ﻓﻴﻪ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﳌﺎﻟﻜﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﻤﻬﻴﺪ ﺍﳉـﺰﺀ ‪7‬‬
‫ﺻﻔﺤﺔ ‪ : 137‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﳌﻠﻚ ﺻﻔﺎ ﺻﻔﺎ ﻭﻟﻴﺲ ﳎﻴﺌﻪ‬
‫ﺣﺮﻛﺔ ﻭﻻ ﺯﻭﺍﻻ ﻭﻻ ﺍﻧﺘﻘﺎﻻ ﻷﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉـﺎﺋﻲ ﺟﺴـﻤﺎ ﺃﻭ‬
‫ﺟﻮﻫﺮﺍ ﻓﻠﻤﺎ ﺛﺒﺖ ﺃﻧﻪ ﻟﻴﺲ ﲜﺴﻢ ﻭﻻ ﺟﻮﻫﺮ ﱂ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﻴﺌﻪ ﺣﺮﻛﺔ ﻭﻻ‬
‫ﻧﻘﻠﺔ ﻭﻟﻮ ﺍﻋﺘﱪﺕ ﺫﻟﻚ ﺑﻘﻮﳍﻢ ﺟﺎﺀﺕ ﻓﻼﻧﺎ ﻗﻴﺎﻣﺘﻪ ﻭﺟﺎﺀﻩ ﺍﳌﻮﺕ ﻭﺟﺎﺀﻩ ﺍﳌﺮﺽ‬
‫ﻭﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻧﺎﺯﻝ ﺑﻪ ﻭﻻ ﳎﻲﺀ ﻟﺒﺎﻥ ﻟﻚ ﻭﺑﺎﷲ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ‬
‫ﻓﺈﻥ ﻗﺎﻝ ﺇﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﻮﻳﺎ ﻋﻠﻰ ﻣﻜﺎﻥ ﺇﻻ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻟﺘﻜﻴﻴﻒ ﻗﻴﻞ ﻗﺪ ﻳﻜـﻮﻥ‬
‫ﺍﻹﺳﺘﻮﺍﺀ ﻭﺍﺟﺒﺎ ﻭﺍﻟﺘﻜﻴﻴﻒ ﻣﺮﺗﻔﻊ ﻭﻟﻴﺲ ﺭﻓﻊ ﺍﻟﺘﻜﻴﻴﻒ ﻳﻮﺟﺐ ﺭﻓﻊ ﺍﻻﺳـﺘﻮﺍﺀ‬
‫ﻭﻟﻮ ﻟﺰﻡ ﻫﺬﺍ ﻟﺰﻡ ﺍﻟﺘﻜﻴﻴﻒ ﰲ ﺍﻷﺯﻝ ﻷﻧﻪ ﻻ ﻳﻜﻮﻥ ﻛﺎﺋﻦ ﰲ ﻻ ﻣﻜﺎﻥ ﺇﻻ ﻣﻘﺮﻭﻧﺎ‬
‫ﺑﺎﻟﺘﻜﻴﻴﻒ ﻭﻗﺪ ﻋﻘﻠﻨﺎ ﻭﺃﺩﺭﻛﻨﺎ ﲝﻮﺍﺳﻨﺎ ﺃﻥ ﻟﻨﺎ ﺃﺭﻭﺍﺣﺎ ﰲ ﺃﺑﺪﺍﻧﻨﺎ ﻭﻻ ﻧﻌﻠﻢ ﻛﻴﻔﻴﺔ‬
‫ﺫﻟﻚ ﻭﻟﻴﺲ ﺟﻬﻠﻨﺎ ﺑﻜﻴﻔﻴﺔ ﺍﻷﺭﻭﺍﺡ ﻳﻮﺟﺐ ﺃﻥ ﻟﻴﺲ ﻟﻨﺎ ﺃﺭﻭﺍﺡ ﻭﻛﺬﻟﻚ ﻟـﻴﺲ‬
‫ﺟﻬﻠﻨﺎ ﺑﻜﻴﻔﻴﺔ ﻋﻠﻰ ﻋﺮﺷﻪ ﻳﻮﺟﺐ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﻋﺮﺷﻪ ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺑﻦ‬
‫ﺳﻔﻴﺎﻥ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻗﺎﺳﻢ ﺑﻦ ﺃﺻﺒﻎ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺯﻫﲑ ﻗﺎﻝ ﺣـﺪﺛﻨﺎ ﺃﺑـﻮ‬
‫ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳋﺰﺍﻋﻲ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ‬
‫ﻋﻦ ﻭﻛﻴﻊ ﺍﺑﻦ ﺣﺮﺱ "ﻋﺪﺱ " ﻋﻦ ﻋﻤﻪ ﺃﰊ ﺭﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ ﻗﺎﻝ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻗﺎﻝ ﻛﺎﻥ ﻣﺎ ﻓﻮﻗﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻫﻮﺍﺀ ﻭﻣﺎ ﲢﺘﻪ ﻫﻮﺍﺀ ﰒ ﺧﻠﻖ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﻗﺎﻝ ﻏﲑﻩ ﰲ ﻫـﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﻭﲢﺘﻪ ﻫﻮﺍﺀ ﻭﺍﳍﺎﺀ ﰲ ﻗﻮﻟﻪ ﻓﻮﻗﻪ ﻭﲢﺘﻪ ﺭﺍﺟﻌﺔ‬
‫ﺇﱃ ﺍﻟﻌﻤﺎﺀ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻌﻤﺎﺀ ﻫﻮ ﺍﻟﻐﻤﺎﻡ ﻭﻫﻮ ﳑﺪﻭﺩ ﻭﻗﺎﻝ ﺛﻌﻠﺐ ﻫﻮ ﻋﻤـﺎ‬
‫ﻣﻘﺼﻮﺭ ﺃﻱ ﰲ ﻋﻤﺎ ﻋﻦ ﺧﻠﻘﻪ ﻭﺍﳌﻘﺼﻮﺩ ﺍﻟﻈﻠﻢ ﻭﻣﻦ ﻋﻤﻰ ﻋﻦ ﺷﻲ ﻓﻘﺪ ﺃﻇﻠـﻢ‬
‫ﻋﻠﻴﻪ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺍﺑﻦ ﺟﻌﻔﺮ‬
‫ﺑﻦ ﲪﺪﺍﻥ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎﻝ ﺣﺪﺛﲏ ﺃﰊ ﻗـﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺳﺮﻳﺞ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﻗﺎﻝ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻻ ﳜﻠﻮ ﻣﻨﻪ ﻣﻜﺎﻥ ﻗﺎﻝ ﻭﻗﻴﻞ ﳌﻠﻚ ﺍﻟﺮﲪﻦ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻓﻘﺎﻝ ﻣﻠﻚ ﺭﲪﻪ ﺍﷲ ﺍﺳﺘﻮﺍﺅﻩ ﻣﻌﻘﻮﻝ ﻭﻛﻴﻔﻴﺘﻪ‬
‫ﳎﻬﻮﻟﺔ ﻭﺳﺆﺍﻟﻚ ﻋﻦ ﻫﺬﺍ ﺑﺪﻋﺔ ﻭﺃﺭﺍﻙ ﺭﺟﻞ ﺳﻮﺀ ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻣﺜـﻞ ﻗـﻮﻝ‬
‫ﻣﺎﻟﻚ ﻫﺬﺍ ﺳﻮﺍﺀ ﻭﺃﻣﺎ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﳒﻮﻯ ﺛﻼﺛﺔ ﺇﻻ ﻫﻮ‬
‫ﺭﺍﺑﻌﻬﻢ ﻭﻻ ﲬﺴﺔ ﺇﻻ ﻫﻮ ﺳﺎﺩﺳﻬﻢ ﻭﻻ ﺃﺩﱏ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﺃﻛﺜﺮ ﺇﻻ ﻫﻮ ﻣﻌﻬـﻢ‬
‫ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﻓﻼ ﺣﺠﺔ ﳍﻢ ﰲ ﻇﺎﻫﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﻷﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺼـﺤﺎﺑﺔ ﻭﺍﻟﺘـﺎﺑﻌﲔ‬
‫ﺍﻟﺬﻳﻦ ﲪﻠﺖ ﻋﻨﻬﻢ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﺎﻟﻮﺍ ﰲ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‬
‫ﻭﻋﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻣﺎ ﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﺃﺣﺪ‪ .‬ﺃﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ ﻗﺎﻝ ﰲ ‪‬ـﺬﻳﺐ‬
‫ﺍﻟﻜﻤﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﳌﻔﻀﻞ ﺑﻦ ﻏﺴﺎﻥ ﺍﻟﻐﻼﰉ ‪،‬ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌـﲔ ‪ :‬ﺳـﺮﻳﺞ ﺑـﻦ‬
‫ﺍﻟﻨﻌﻤﺎﻥ ﺛﻘﺔ ‪ ،‬ﻭ ﺳﺮﻳﺞ ﺍﺑﻦ ﻳﻮﻧﺲ ﺃﻓﻀﻞ ﻣﻨﻪ ‪ .‬ﻭ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺠﻠﻰ‬
‫‪ :‬ﺛﻘﺔ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻵﺟﺮﻯ ‪ ،‬ﻋﻦ ﺃﰉ ﺩﺍﻭﺩ ‪ :‬ﺛﻘﺔ ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻨﻪ ﺃﲪﺪ ﺑـﻦ‬
‫ﺣﻨﺒﻞ ‪ .‬ﻏﻠﻂ ﰱ ﺃﺣﺎﺩﻳﺚ ‪ .‬ﻭ ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ :‬ﻋﻨﺪ ﺍﺑﻦ ﺣﺠﺮ ﺛﻘﺔ‬
‫ﻳﻬﻢ ﻗﻠﻴﻼ ‪ .‬ﻗﺎﻝ ﺍﳌﺰﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﺑﻦ ﺃﰉ ﻧﺎﻓﻊ ﺍﻟﺼﺎﺋﻎ‬
‫ﺍﻟﻘﺮﺷﻰ ﺍﳌﺨﺰﻭﻣﻰ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﺪﱏ ‪ .‬ﺍﻫـ ‪ .‬ﻭ ﻗﺎﻝ ﺍﳌﺰﻯ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻃﺎﻟﺐ ‪ ،‬ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ :‬ﱂ ﻳﻜﻦ ﺻﺎﺣﺐ ﺣﺪﻳﺚ ‪ ،‬ﻛﺎﻥ ﺿﻴﻘﺎ ﻓﻴﻪ ‪ ،‬ﻭ ﻛﺎﻥ‬
‫ﺻﺎﺣﺐ ﺭﺃﻯ ﻣﺎﻟﻚ ‪ ،‬ﻭ ﻛﺎﻥ ﻳﻔﱴ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺑﺮﺃﻯ ﻣﺎﻟـﻚ ‪ ،‬ﻭ ﱂ ﻳﻜـﻦ ﰱ‬
‫ﺍﳊﺪﻳﺚ ﺑﺬﺍﻙ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰉ ﺧﻴﺜﻤﺔ ﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻰ ‪ ،‬ﻋﻦ‬
‫ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ :‬ﺛﻘﺔ ‪ .‬ﻭ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ‪ :‬ﻛﺎﻥ ﻗﺪ ﻟﺰﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻟﺰﻭﻣﺎ‬
‫ﺷﺪﻳﺪﺍ ﻻ ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺃﺣﺪ ‪ ،‬ﻭ ﻫﻮ ﺩﻭﻥ ﻣﻌﻦ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ .‬ﻭ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﻟﻴﺲ ﺑﺎﳊﺎﻓﻆ ‪ ،‬ﻫﻮ ﻟﲔ ﰱ ﺣﻔﻈﻪ ‪ ،‬ﻭ ﻛﺘﺎﺑﻪ ﺃﺻـﺢ ‪ .‬ﻭ ﻗـﺎﻝ‬
‫ﺍﻟﺒﺨﺎﺭﻯ ‪ :‬ﰱ ﺣﻔﻈﻪ ﺷﻰﺀ ‪ .‬ﻭ ﻗﺎﻝ ﰱ ﻣﻮﺿﻊ ﺁﺧﺮ ‪ :‬ﻳﻌﺮﻑ ﺣﻔﻈﻪ ﻭ ﻳﻨﻜﺮ ‪ ،‬ﻭ‬
‫ﻛﺘﺎﺑﻪ ﺃﺻﺢ ‪ .‬ﻭ ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ .‬ﻭ ﻗﺎﻝ ﰱ ﻣﻮﺿﻊ ﺁﺧﺮ ‪ :‬ﺛﻘﺔ ‪ .‬ﻭ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻋﺪﻯ ‪ :‬ﺭﻭﻯ ﻋﻦ ﻣﺎﻟﻚ ﻏﺮﺍﺋﺐ ‪ ،‬ﻭ ﻫﻮ ﰱ ﺭﻭﺍﻳﺎﺗﻪ ﻣﺴـﺘﻘﻴﻢ‬
‫ﺍﳊﺪﻳﺚ ‪ .‬ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰱ ﻛﺘﺎﺏ " ﺍﻟﺜﻘﺎﺕ " ‪ ،‬ﻭ ﻗﺎﻝ ‪ :‬ﻛـﺎﻥ ﺻـﺤﻴﺢ‬
‫ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭ ﺇﺫﺍ ﺣﺪﺙ ﻣﻦ ﺣﻔﻈﻪ ﺭﲟﺎ ﺃﺧﻄﺄ ‪ .‬ﻭﻣﻦ ﻛﺘﺎﺏ ﳎﻤﻮﻉ ﺍﻟﻔﺘـﺎﻭﻯ‬
‫ﺍﳉﺰﺀ ‪ 5‬ﺻﻔﺤﺔ ‪ :139‬ﻭﺭﻭﻯ ﺍﻻﻣﺎﻡ ﺃﲪﺪ ﻗﺎﻝ ﺃﻧﺎ ﺷﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤـﺎﻥ ﻗـﺎﻝ‬
‫ﲰﻌﺖ ﻋﺒﺪﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺼﺎﺋﻎ ﻗﺎﻝ ﲰﻌﺖ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻘﻮﻝ ﺍﷲ ﰱ ﺍﻟﺴـﻤﺎﺀ‬
‫ﻭﻋﻠﻤﻪ ﰱ ﻛﻞ ﻣﻜﺎﻥ ﻻ ﳜﻠﻮ ﻣﻦ ﻋﻠﻤﻪ ﻣﻜﺎﻥ ﻭﺣﻜﻰ ﺍﻷﻭﺯﺍﻋﻰ ﺃﺣـﺪ ﺍﻷﺋﻤـﺔ‬
‫ﺍﻷﺭﺑﻌﺔ ﰱ ﻋﺼﺮ ﺗﺎﺑﻌﻰ ﺍﻟﺘﺎﺑﻌﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣﺎﻟﻚ ﺍﻣﺎﻡ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻭﺍﻷﻭﺯﺍﻋـﻰ‬
‫ﺍﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻠﻴﺚ ﺍﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﺜﻮﺭﻯ ﺍﻣﺎﻡ ﺃﻫﻞ ﺍﻟﻌـﺮﺍﻕ ﺣﻜـﻰ‬
‫ﺷﻬﺮﺓ ﺍﻟﻘﻮﻝ ﰱ ﺯﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﺑﺎﻻﳝﺎﻥ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻓـﻮﻕ ﺍﻟﻌـﺮﺵ ﻭﺑﺼـﻔﺎﺗﻪ‬
‫ﺍﻟﺴﻤﻌﻴﺔ ﻭﺍﳕﺎ ﻗﺎﻟﻪ ﺑﻌﺪ ﻇﻬﻮﺭ ﺟﻬﻢ ﺍﳌﻨﻜﺮ ﻟﻜﻮﻥ ﺍﷲ ﻓﻮﻕ ﻋﺮﺷﻪ ﺍﻟﻨﺎﰱ ﻟﺼﻔﺎﺗﻪ‬
‫ﻟﻴﻌﺮﻑ ﺍﻟﻨﺎﺱ ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﺧﻼﻓﻪ ﻭﺭﻭﻯ ﺍﳋﻼﻝ ﺑﺄﺳﺎﻧﻴﺪ ﻛﻠﻬﻢ ﺃﺋﻤﺔ ﻋﻦ‬
‫ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻗﺎﻝ ﺳﺌﻞ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰉ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺮﲪﻦ ﻋﻠﻰ‬
‫ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻗﺎﻝ ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘـﻮﻝ‬
‫ﻭﻣﻦ ﺍﷲ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﻼﻍ ﻭﻋﻠﻴﻨﺎ ﺍﻟﺘﺼﺪﻳﻖ ﻭﻫﺬﺍ ﻣﺮﻭﻯ ﻋﻦ ﻣﺎﻟﻚ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺑﻦ ﺃﻧﺲ ﺗﻠﻤﻴﺬ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰉ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺃﻭ ﳓﻮﻩ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺧﻼﻓﺔ ﺃﰉ ﺑﻜﺮ‬
‫ﺣﻖ ﻗﻀﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﰱ ﲰﺎﺋﻪ ﻭﲨﻊ ﻋﻠﻴﻪ ﻗﻠﻮﺏ ﻋﺒﺎﺩﻩ ﻭﻟﻮ ﳚﻤﻊ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﺎﻓﻌﻰ‬
‫ﰱ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻜﺎﻥ ﻓﻴﻪ ﻛﻔﺎﻳﺔ ﻭﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻰ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑـﻦ ﳛـﲕ‬
‫ﺍﻟﻜﻨﺎﱏ ﺍﳌﻜﻰ ﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻭﻗﺮﺭ ﻓﻴﻪ ﻣﺴﺌﻠﺔ ﺍﻟﻌﻠﻮ ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻓﻮﻕ ﻋﺮﺷﻪ ﻭﺍﻷﺋﻤﺔ ﰱ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﺼﻮﻑ ﺍﳌﺎﺋﻠﻮﻥ ﺍﱃ ﺍﻟﺸﺎﻓﻌﻰ‬
‫ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﺍﻻ ﻟﻪ ﻛﻼﻡ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻳﻄﻮﻝ ﺫﻛﺮﻩ‬
‫ﻭﰱ ﻛﺘﺎﺏ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﺃﰉ ﺣﻨﻴﻔﺔ ﻳﺮﻭﻭﻧﻪ ﺑﺄﺳﺎﻧﻴﺪ ﻋﻦ ﺃﰉ ﻣﻄﻴـﻊ‬
‫ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪﺍﷲ ﻗﺎﻝ ﺳﺄﻟﺖ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻋﻦ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ ﻓﻘﺎﻝ ﻻ ﺗﻜﻔﺮﻥ ﺃﺣﺪﺍ‬
‫ﺑﺬﻧﺐ ﺍﱃ ﺃﻥ ﻗﺎﻝ ﻋﻤﻦ ﻗﺎﻝ ﻻ ﺃﻋﺮﻑ ﺭﰉ ﰱ ﺍﻟﺴﻤﺎﺀ ﺃﻡ ﰱ ﺍﻷﺭﺽ ﻓﻘﺪ ﻛﻔـﺮ‬
‫ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻭﻋﺮﺷﻪ ﻓﻮﻕ ﺳﺒﻊ ﲰﻮﺍﺕ ﻗﻠﺖ ﻓﺎﻥ‬
‫ﻗﺎﻝ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﻟﻜﻦ ﻻ ﺃﺩﺭﻯ ﺍﻟﻌﺮﺵ ﰱ ﺍﻟﺴﻤﺎﺀ ﺃﻡ ﰱ ﺍﻷﺭﺽ ﻗﺎﻝ ﻫـﻮ‬
‫ﻛﺎﻓﺮ ﻭﺃﻧﻪ ﻳﺪﻋﻰ ﻣﻦ ﺃﻋﻠﻰ ﻻ ﻣﻦ ﺃﺳﻔﻞ ﻭﺳﺌﻞ ﻋﻠﻰ ﺑﻦ ﺍﳌﺪﻳﲎ ﻋﻦ ﻗﻮﻟـﻪ ﻣـﺎ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﳒﻮﻯ ﺛﻼﺛﺔ ﺇﻻ ﻫﻮ ﺭﺍﺑﻌﻬﻢ ﺍﻵﻳﺔ ﻗﺎﻝ ﺍﻗﺮﺃ ﻣﺎ ﻗﺒﻠﻪ ﺃﱂ ﺗﺮ ﺍﻥ ﺍﷲ ﻳﻌﻠﻢ ﻣﺎ‬
‫ﰱ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰱ ﺍﻻﺭﺽ ﺍﻵﻳﺔ ﻭﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻯ ﻗﺎﻝ ﻫﻮ ﻋﻠﻰ‬
‫ﺍﻟﻌﺮﺵ ﻛﻤﺎ ﻭﺻﻒ ﰱ ﻛﺘﺎﺑﻪ ﻭﻋﻠﻤﻪ ﻭﻗﺪﺭﻩ ﻭﺳﻠﻄﺎﻧﻪ ﰱ ﻛﻞ ﻣﻜـﺎﻥ ﺍﻧﺘـﻬﻰ ‪.‬‬
‫ﻗﻠﺖ ﺇﻥ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻫﻨﺎ ﺃﻧﻪ ﺷﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻓﻬﺬﺍ ﺃﺑﻌـﺪ ﻣـﻦ‬
‫ﺍﻟﺼﺤﺔ ﻭﻻ ﻳﺜﺒﺖ ﻋﻦ ﻣﺎﻟﻚ ‪ ،‬ﻓﺸﺮﻳﺢ ﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺰﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ‪:‬‬
‫ﺷﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺍﻟﺼﺎﺋﺪﻯ ﺍﻟﻜﻮﰱ ‪ .‬ﺍﻫـ ‪:‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺣـﺎﰎ ‪:‬‬
‫ﺳﺄﻟﺖ ﺃﰉ ﻋﻦ ﺷﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ‪ ،‬ﻭ ﻫﺒﲑﺓ ﺑﻦ ﻳﺮﱘ ‪ .‬ﻗﺎﻝ ‪ :‬ﻣﺎ ﺃﻗﺮ‪‬ﻤﺎ ‪ .‬ﻗﻠﺖ‬
‫‪ :‬ﳛﺘﺞ ﲝﺪﻳﺜﻬﻤﺎ ؟ ﻗﺎﻝ ‪ :‬ﻻ ‪ ،‬ﳘﺎ ﺷﺒﻴﻬﺎﻥ ﺑﺎ‪‬ﻬﻮﻟﲔ ‪ .‬ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒـﺎﻥ ﰱ‬
‫ﻛﺘﺎﺏ " ﺍﻟﺜﻘﺎﺕ ‪ " .‬ﺭﻭﻯ ﻟﻪ ﺍﻷﺭﺑﻌﺔ ﺣﺪﻳﺜﺎ ﻭﺍﺣﺪﺍ ‪ . ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ‪‬ـﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ‪ : 330 / 4‬ﻭ ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ‪ :‬ﻛﺎﻥ ﻗﻠﻴﻞ ﺍﳊﺪﻳﺚ ‪ .‬ﺍﻫـ‪ .‬ﺭﺗﺒﺘﻪ ﻋﻨﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺬﻫﱯ ﻭﺛﻖ ‪ .‬ﻗﻠﺖ ﻣﺜﻞ ﻫﺬﺍ ﺇﺫﺍ ﺗﻔﺮﺩ ﻻ ﻳﺆﺧﺬ ﺑﻘﻮﻟﻪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﻳﺒﲎ ﻋﻠـﻰ‬
‫ﻛﻼﻣﻪ ﻋﻘﻴﺪﺓ ﻓﺘﻨﺒﻪ ‪ .‬ﺃﻣﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﻼ ﻳﺼﺢ ﻭﻻ ﻳﺜﺒﺖ‬
‫‪ .‬ﻓﺄﺑﻮ ﻣﻄﻴﻊ ﺍﻟﺒﻠﺨﻲ ﺣﺎﻟﻪ ﻣﻌﺮﻭﻑ ﻣﺘﻜﻠﻢ ﻓﻴﻪ ‪ .‬ﺃﻣﺎ ﻣﻦ ﺃﻭﺭﺩﻫﺎ ﻣﻦ ﺍﻷﺋﻤﺔ ﻓﻌﻠﻰ‬
‫ﻣﻌﲎ "ﺍﳊﻘﻴﻘﺔ"‪ ،‬ﻷ‪‬ﺎ ﻭﺭﺩﺕ ﰲ ﺍﻟﻠﻐﺔ ﲟﻌﲎ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪ :‬ﻛﻴﻔﻴ ﹸﺔ ﺍﳌـﺮ ِﺀ‬
‫ﺲ ﺍﳌﺮ ُﺀ ﻳ‪‬ﺪﺭﻛﻬﺎ ‪ ...‬ﻓﻜﻴﻒ ﻛﻴﻔﻴ‪ ‬ﹸﺔ ﺍﳉﺒﺎ ﹺﺭ ﰲ ﺍﻟ ‪‬ﻘ ‪‬ﺪ ﹺﻡ ﻫﻨﺎ ﺍﻟﻜﻴﻔﻴﺔ ﺗﻌﲏ ﺍﳊﻘﻴﻘـﺔ‬
‫ﻟﻴ ‪‬‬
‫ﻑ ﻛﻴﻔﻴﺘ ‪‬ﻪ ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺣﻘﻴﻘﺘ‪‬ﻪ ﻛﻤﺎ ﻫـﻮ ﻭﺍﺿـﺢ‪.‬‬
‫ﺑﻼ ﺃﺩﱏ ﺷﻚ‪ ،‬ﻷﻥ ﺍﳌﺮ َﺀ ﻳﻌﺮ ‪‬‬
‫ﻓﺎﻟﺬﻳﻦ ﺃﻭﺭﺩﻭﺍ ﻋﺒﺎﺭﺓ "ﻭﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ" ﻣﻦ ﺍﻷﺋﻤﺔ ﻣﺮﺍﺩﻫﻢ ﻫﺬﺍ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ‬
‫ﻳﺼﺢ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻷﻥ ﻇﺎﻫﺮﻫﺎ ﻣﻮﻫﻢ ﻭﻫﻮ ﻭﻫﻢ ﻣـﺪﻓﻮﻉ ﺑﺎﻟـﺪﻟﻴﻞ‬
‫ﺍﻟﺸﺮﻋﻲ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﻮﻝ ﺇﻥ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﻭﺍﺟﺐ ﻭﺇﻥ ﺍﳉﻤـﻊ‬
‫ﻣﻘﺪ‪ ‬ﻡ ﻋﻠﻰ ﺍﻟﺘﺮﺟﻴﺢ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﻭﻛﻤﺎ ﻗـﺎﻝ‬
‫ﺥ ﺑﺎﻟﺪﺧ‪‬ﺎ ‪‬ﻥ ﻻﺑﻦ‬
‫ﲑ ﻣﺎ ﻓﺴ‪‬ﺮ‪‬ﺗﻪ ﺑﺎﻟﻮﺍﺭ ‪‬ﺩ ‪ ....‬ﻛﺎﻟﺪ ﹺ‬
‫ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺃﻟﻔﻴﺘﻪ ‪ :‬ﻭﺧ ‪‬‬
‫ﺻﺎﺋ ‪‬ﺪ ﻓﻼ ﳎﺎﻝ ﳍﻢ ﺑﺎﻟﺘﻤﺴﻚ ﺑﻌﺒﺎﺭﺓ ﻣﺮﻭﻳﺔ ﻓﻴﻬﺎ ﻣﻘﺎﻝ ‪ ،‬ﰒ ﺗﻔﺴـﲑﻫﺎ ﺑﻌﺒـﺎﺭﺓ‬
‫ﲑ ﻣﻌﻘﻮﻝ"‪ ،‬ﻳﻘﻮﻟﻮﻥ‬
‫ﻒﻏ‪‬‬
‫ﺃﺧﺮﻯ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺣﺮ‪‬ﻓﻮﺍ ﻣﻌﻨﺎﻩ ﻭﻫﻲ ﻗﻮﻟﻪ "ﻭﺍﻟﻜﻴ ‪‬‬
‫ﻳﻌﲏ ﺃﻥ ﺍﻟﻜﻴﻒ ﻣﻮﺟﻮﺩ ﻟﻜﻦ ﳓﻦ ﻻ ﻧﻌﻘﻠﻪ‪ ،‬ﳓﻦ ﻻ ﻧﺪﺭﻛﻪ‪ ،‬ﻫﻜﺬﺍ ﻳﻔﺴـﺮﻭ‪‬ﺎ‬
‫ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﺃﻭﻻ‪ :‬ﻋﺒﺎﺭﺓ "ﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ" ﻻ ﺗﺼـﺢ‬
‫ﺼﻮ‪‬ﺭ ﰲ ﺣﻖ ﺍﷲ ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻣﺴﺘﺤﻴﻞ‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻋﺒﺎﺭﺓ "ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ" ﺗﻌﲏ ﻻ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﻚ ﷲ ‪ ،‬ﻓﻠﻮ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪" :‬ﺍﻟﺸﺮﻳﻚ‬
‫ﻟﻴﺲ ﻣﻮﺟﻮﺩﺍ ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳ‪‬ﻌ ﹶﻘ ﹸﻞ ﺷﺮﻳ ‪‬‬
‫ﷲ ﻏﲑ ﻣﻌﻘﻮﻝ" ﻫﻞ ﻛﺎﻧﻮﺍ ﻳﻔﺴﺮﻭ‪‬ﺎ ﺑﺄﻥ ﷲ ﺷﺮﻳﻜﺎ ﻟﻜﻦ ﳓﻦ ﻻ ﻧﻌﻘﻠﻪ‪ ،‬ﳓـﻦ ﻻ‬
‫ﻒ ﻣﺮﻓﻮﻉ" ﺻﺤﻴﺤﺔ ﻋﻦ ﻣﺎﻟﻚ ﻭﻫﻲ ﺗﺰﻳـﻞ ﻛـﻞﱠ‬
‫ﻧﺪﺭﻛﻪ؟ ﺛﺎﻟﺜﺎ‪ :‬ﻋﺒﺎﺭﺓ "ﻭﺍﻟﻜﻴ ‪‬‬
‫ﺇﺷﻜﺎﻝ ﻭﺗ‪‬ﺒﻄﻞ ﺣﺠﺞ ﺍﻟﻮﻫﺎﺑﻴﺔ‪ ،‬ﻷﻥﹼ ﺍﳌﺮﻓﻮﻉ ﻣﻌﻨﺎﻩ ﻏﲑ ﻣﺘﺤﻘﻖ ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟـﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﺭ ‪‬ﻓ ‪‬ﻊ ﺍﻟﻘﻠ ‪‬ﻢ ﻋﻦ ﺛﻼﺙ ﻭﻣﻨﻬﺎ " ﻭﺍ‪‬ﻨﻮﻥ ﺣﱴ ﻳﻔﻴـﻖ "‬
‫ﻭﻧﺺ ﺍﳊﺪﻳﺚ ‪ " :‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ) :‬ﺭ ‪‬ﻓ ‪‬ﻊ ﺍﹾﻟ ﹶﻘ ﹶﻠ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﺛـﻼﺙ‪ :‬ﻋـﻦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺠﻨ‪‬ﻮ ‪‬ﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻔ‪‬ﻴـ ‪‬ﻖ ( ‪.‬‬
‫ﺴ‪‬ﺘ ‪‬ﻴ ‪‬ﻘﻆﹶ‪ ،‬ﻭ ‪‬ﻋ ﹺﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻟﺼ‪‬ﺒﹺﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺒ ﹸﻠﻎﹶ‪ ،‬ﻭ ‪‬ﻋ ﹺﻦ ﺍﻟﻨ‪‬ﺎ‪‬ﺋ ﹺﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺃﺑﻮﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﺪﺍﺭﻣﻲ ﻭﻏﲑﻫﻢ ‪ .‬ﻓـﺎﳉﻤﻊ ‪-‬‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻨﺰﻝ ﻭﳎﺎﺭﺍﺓ ﺍﳋﺼﻢ ‪ -‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣـﻦ ﻛﻠﻤـﺔ "ﻏـﲑ‬
‫ﻣﻌﻘﻮﻝ" ﺃﻱ ﻣﺴﺘﺤﻴﻞ ﻻ ﻳ‪‬ﺘﺼﻮ‪‬ﺭ ﻏﲑ ﻣﻮﺟﻮﺩ‪ ،‬ﻛﻤﺎ ﺗﺒﻴ‪‬ﻨـﻪ ﺍﻟﻜﻠﻤـﺔ ﺍﻷﺧـﺮﻯ‬
‫"ﻣﺮﻓﻮﻉ"‪ .‬ﻗﻠﺖ ﻭﰲ ﺷﺮﺡ ﻭﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻟﻜﻴﻒ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺧﻠﻂ‬
‫ﻭﺧﺒﻂ ﻋﺠﻴﺐ ‪ ،‬ﻓﺎﻟﻜﻴﻒ ﺍﻟﺬﻱ ﻫﻮ ﺍﳍﻴﺌﺔ ﻭﺍﻟﺸﻜﻞ ﻭﳓﻮﻩ ﻣﻨﻔﻲ ﻗﻄﻌﺎ ﻋـﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻧﻔﻲ ﺍﻟﻜﻴﻒ ﻭﺭﻓﻌﻪ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﺛﺒﺖ ﻋﻦ ﻣﺎﻟﻚ ﺃﻭﱃ ﺑﺎﻻﺗﺒـﺎﻉ‬
‫ﻣﻦ ﻟﻔﻆ ﻭﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ ﺍﻟﻐﺮﻳﺐ ‪ .‬ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻟﻠﻌﻼﻣﺔ ﺃﰊ‬
‫ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﳏﻤﺪ ﺍﳉﺰﺭﻱ ‪ :‬ﰲ ﺣﺪﻳﺚ ﺃﰊ ‪‬ﺭﺯﹺﻳﻦ ] ﻗﺎﻝ ‪ :‬ﻳﺎ ﺭﺳـﻮﻝ‬
‫ﺤﺘ‪‬ـﻪ‬
‫ﺨﻠﹸﻖ ‪‬ﺧ ﹾﻠﻘﹶﻪ ؟ ﻓﻘﺎﻝ ‪ :‬ﻛﺎﻥ ﰲ ﻋ‪‬ﻤﺎﹶﺀ ‪‬ﺗ ‪‬‬
‫ﺍﻟﻠﹶﻪ ﺃﻳ‪‬ﻦ ﻛﺎﻥ ﺭﺑ‪‬ﻨﺎ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟﻞﱠ ﻗﺒﻞ ﺃﻥ ‪‬ﻳ ‪‬‬
‫‪‬ﻫﻮ‪‬ﺍ ٌﺀ ﻭﻓﹶﻮﻗﹶﻪ ﻫﻮﺍ ٌﺀ [ ﺍﻟ ‪‬ﻌﻤ‪‬ﺎﺀ ﺑﺎﻟﻔﺘﺢ ﻭﺍﳌﺪ‪ : ‬ﺍﻟﺴ‪‬ﺤﺎﺏ ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ‪ :‬ﻻ ‪‬ﻳﺪ‪‬ﺭﻱ‬
‫ﻛﻴﻒ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟ ‪‬ﻌﻤ‪‬ﺎﺀ ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ] ﻛﺎﻥ ﰲ ﻋ‪‬ﻤﹰﺎ [ ﺑﺎﻟ ﹶﻘﺼ‪‬ﺮ ﻭﻣ‪‬ﻌﻨﺎﻩ ﻟﻴﺲ ﻣﻌﻪ‬
‫ﻒ‬
‫ﺷﻲﺀ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﻫﻮ ﻛﻞ ﺃﻣ‪‬ﺮ ﻻ ‪‬ﺗﺪ‪ ‬ﹺﺭﻛﹸﻪ ﻋ‪‬ﻘﻮﻝ ﺑﲏ ﺁﺩﻡ ﻭﻻ ‪‬ﻳ ‪‬ﺒﻠﹸﻎ ﹸﻛ ‪‬ﻨ ‪‬ﻬ ‪‬ﻪ ﺍﻟ ‪‬ﻮﺻ‪‬ـ ‪‬‬
‫ﻭﺍﻟ ‪‬ﻔ ﹶﻄ ‪‬ﻦ ‪ .‬ﻭﻻ ‪‬ﺑﺪ‪ ‬ﰲ ﻗﻮﻟﻪ ] ﺃﻳﻦ ﻛﺎﻥ ﺭﺑ‪‬ﻨﺎ [ ﻣﻦ ﻣ‪‬ﻀﺎﻑ ﳏﺬﻭﻑ ﻛﻤﺎ ﺣ‪‬ﺬﻑ ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ] ‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﻥ ﺇﻻ ﹶﺃ ﹾﻥ ﻳﺄ‪‬ﺗ‪‬ﻴﻬ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ [ ﻭﳓﻮﻩ ﻓﻴﻜﻮﻥ ﺍﻟﺘ‪‬ﻘﺪﻳﺮ ‪ :‬ﺃﻳ‪‬ﻦ ﻛﺎﻥ‬
‫‪‬ﻋﺮ‪‬ﺵ ﺭﺑ‪‬ﻨﺎ ؟ ‪ .‬ﻭ‪‬ﻳ ‪‬ﺪﻝﹼ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ] ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟﻤ‪‬ـﺎﺀ [ ‪ .‬ﻗـﺎﻝ‬
‫ﺍﻷﺯﻫﺮﻱ ‪ :‬ﳓ ‪‬ﻦ ﻧﺆﻣ‪‬ﻦ ﺑﻪ ﻭﻻ ‪‬ﻧ ﹶﻜﻴ‪‬ﻔﻪ ﺑﺼﻔﺔ ‪ :‬ﺃﻱ ‪‬ﻧﺠ‪‬ﺮﻱ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﻏﲑ ﺗ‪‬ﺄﻭﻳﻞ ﻭﻣﻨﻪ ﺣﺪﻳﺚ ﺍﻟﺼ‪‬ﻮﻡ ] ﻓﺈﻥ ‪‬ﻋﻤ‪ ‬ﻲ ﻋﻠﻴﻜﻢ [ ﻫﻜﺬﺍ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ‬
‫ﻗﻴﻞ ‪ :‬ﻫﻮ ﻣﻦ ﺍﻟﻌ‪‬ﻤﺎﺀ ‪ :‬ﺍﻟﺴ‪‬ﺤﺎﺏ ﺍﻟﺮ‪‬ﻗﻴﻖ ‪ :‬ﺃﻱ ﺣﺎﻝ ﺩ‪‬ﻭﻧﻪ ﻣﺎ ﺃﻋ‪‬ﻤﻲ ﺍﻷﺑ‪‬ﺼﺎ ‪‬ﺭ ﻋﻦ‬
‫ﺭ‪‬ﺅﻳﺘ‪‬ﻪ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﲨﺎﻋﺔ ﰲ ﻛﺘﺎﺑﻪ ﺍﻳﻀﺎﺡ ﺍﻟـﺪﻟﻴﻞ ﺍﳉـﺰﺀ ‪1‬‬
‫ﺻﻔﺤﺔ ‪ 201‬ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺣﺪﻳﺚ ﺃﰊ ﺭﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ ﻗﺎﻝ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﳋﻠﻖ ﻗﺎﻝ ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ ﻣﺎ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﻭﻣﺎ ﲢﺘﻪ ﻫﻮﺍﺀ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﰒ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﻋﻠﻰ ﺍﳌﺎﺀ ﻫﺬﺍ ﺣﺪﻳﺚ ﺗﻔﺮﺩ ﺑﻪ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻋﻦ ﻭﻛﻴـﻊ ﺑـﻦ‬
‫ﻋﺪﺱ ﻭﻳﻘﺎﻝ ﺣﺪﺱ ﻭﻻ ﻳﻌﺮﻑ ﻟﻮﻛﻴﻊ ﻫﺬﺍ ﺭﺍﻭ ﻏﲑ ﻳﻌﻠﻰ ﻫﺬﺍ ﻭﳘﺎ ﳎﻬـﻮﻻﻥ‬
‫ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻟﻴﺲ ﻛﻞ ﻣﺎ ﺭﻭﺍﻩ ﺣﺠﺔ ﰲ ﺍﻟﻔﺮﻭﻉ ﻓﻜﻴﻒ ﰲ ﻣﻌﺮﻓـﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻟﱵ ﻫﻲ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﻭﺍﺣﺘﺞ ﺑﻌﺾ ﺍﳊﺸﻮﻳﺔ ﺑﻌﺪﻡ ﺇﻧﻜﺎﺭ ﺍﻟﻨﱯ ﺳﺆﺍﻟﻪ ﺑﻘﻮﻟﻪ‬
‫ﺃﻳﻦ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﻭﻗﺪ ﺑﻴﻨﺎ ﺿﻌﻒ ﺍﳊﺪﻳﺚ ﻭﻋﺪﻡ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﻭﺑﺘﻘـﺪﻳﺮ‬
‫ﺛﺒﻮﺗﻪ ﻓﺎﳉﻮﺍﺏ ﺃﻥ ﺍﻟﻨﱯ ﱂ ﻳﻨﻔﺮ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﻹﺳـﻼﻡ ﺃﻭﻻ ﻣـﻦ ﺍﻷﻋـﺮﺍﺏ‬
‫ﻭﺍﳉﺎﻫﻠﻴﺔ ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺃﻫﻞ ﺟﻔﺎﺀ ﻭﻏﻠﻈﺔ ﻃﺒﺎﻉ ﻏﲑ ﻓﺎﳘﲔ ﻟﺪﻗﺎﺋﻖ ﺍﻟﻨﻈﺮ ﻓﻜﺎﻥ‬
‫ﻻﻳﻨﻔﺮﻫﻢ ﻭﻳﻌﲑﻫﻢ ﲟﺒﺎﺩﺭﺓ ﺍﻷﻓﻜﺎﺭ ﻋﻠﻴﻬﻢ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺃﻳﻦ ﻛﺎﻥ ﻋـﺮﺵ ﺭﺑﻨـﺎ‬
‫ﲝﺬﻑ ﺍﳌﻀﺎﻑ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﰲ ﻋﻤﺎﺀ ﻓﻘﺪ‬
‫ﺭﻭﻱ ﺑﺎﳌﺪ ﻭﺍﻟﻘﺼﺮ ﻓﺄﻣﺎ ﺍﳌﺪ ﻓﻬﻮ ﺍﻟﻐﻴﻢ ﺍﻟﺮﻗﻴﻖ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺟﻬﺔ ﺍﻟﻌﻠﻮ ﺃﻱ ﻓـﻮﻕ‬
‫ﺍﻟﻌﻤﺎﺀ ﺑﺎﻟﻘﻬﺮ ﻭﺍﻟﺘﺪﺑﲑ ﻻ ﺑﺎﳌﻜﺎﻥ ﻭﺃﻣﺎ ﺑﺎﻟﻘﺼﺮ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‬
‫ﺃﻧﻪ ﻗﺎﻝ ﺍﻟﻌﻤﻰ ﺃﻱ ﻟﻴﺲ ﻣﻌﻪ ﺷﻲﺀ ﻓﺎﳌﺮﺍﺩ ﺃﻧﻪ ﻛﺎﻥ ﻭﺣﺪﻩ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ﻭﻳـﺪﻝ‬
‫ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜـﻦ ﺷـﻲﺀ‬
‫ﻏﲑﻩ ﻭﺭﻭﻱ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ﻓﺸﺒﻪ ﻋﺪﻡ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻟﻌﻤﻰ ﻷﻥ ﺍﻷﻋﻤﻰ ﻻ ﻳﺮﻯ ﺷﻴﺌﺎ‬
‫ﻭﻛﺬﻟﻚ ﺍﳌﻌﺪﻭﻡ ﻻ ﻳﺮﻯ ﻭﻧﻔﻲ ﺍﻟﺘﺤﺘﻴﺔ ﻭﺍﻟﻔﻮﻗﻴﺔ ﰲ ﺍﻟﻌﻤﻰ ﺑﻘﻮﻟﻪ ﻣﺎ ﲢﺘﻪ ﻫـﻮﺍﺀ‬
‫ﻳﻌﲏ ﻟﻴﺲ ﲢﺖ ﺍﳌﻌﺪﻭﻡ ﺍﳌﻌﱪ ﻋﻨﻪ ﺑﺎﻟﻌﻤﻰ ﻫﻮﺍﺀ ﻭﻻ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﻷﻥ ﺫﻟﻚ ﺍﳌﻌﺪﻭﻡ‬
‫ﻻ ﺷﻲﺀ ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﲢﺖ ﻭﻻ ﻓﻮﻕ ﺑﻮﺟﻪ ﺍﻫـ ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﲪﺪ ﺑﻦ‬
‫ﻣﻨﻴﻊ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺑﻦ ﺃﰉ ﺷﻴﺒﺔ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﺛﻼﺛﺘﻬﻢ ﻋـﻦ‬
‫ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺴﻦ‪ .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺟﺎﻣﻌـﻪ ‪228-5‬‬
‫ﺑﻌﺪﻣﺎ ﺭﻭﺍﻩ ‪ :‬ﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ‪ :‬ﺍﻟﻌﻤﺎﺀ ﺃﻱ ﻟﻴﺲ ﻣﻌﻪ ﺷﻲﺀ ﻭﺃﻗﺮﻩ ﻭﺑـﺬﻟﻚ‬
‫ﻳﻜﻮﻥ ﻣﺆﻭﻻ ﻋﻨﺪ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﳘﺎ ﻣـﻦ ﺍﻟﺴـﻠﻒ ‪ .‬ﻭﻗـﺎﻝ‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳌﻨﲑ ‪ :‬ﻭﺟﻪ ﺍﻹﺷﻜﺎﻝ ﰲ ﺍﳊـﺪﻳﺚ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻈﺮﻓﻴﺔ ﻭﺍﻟﻔﻮﻗﻴﺔ ﻭﺍﻟﺘﺤﺘﻴﺔ ‪ ,‬ﻗﺎﻝ ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﰲ ﻣﻌﲎ ﻋﻠﻰ ‪ ,‬ﻭﻋﻠـﻰ ﲟﻌـﲎ‬
‫ﺍﻻﺳﺘﻴﻼﺀ ‪ ,‬ﺃﻱ ﻛﺎﻥ ﻣﺴﺘﻮﻟﻴﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻨﻪ ﺍﳌﺨﻠﻮﻗـﺎﺕ‬
‫ﻛﻠﻬﺎ ﻭﺍﻟﻀﻤﲑ ﰲ ﻓﻮﻗﻪ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺴﺤﺎﺏ ﻭﻛﺬﻟﻚ ﲢﺘﻪ ﺃﻱ ﻛﺎﻥ ﻣﺴﺘﻮﻟﻴﺎ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺬﻱ ﻓﻮﻗﻪ ﺍﳍﻮﺍﺀ ﻭﲢﺘﻪ ﺍﳍﻮﺍﺀ ‪ ،‬ﻭﺭﻭﻱ ﺑﻠﻔﻆ ﺍﻟﻘﺼﺮ ﰲ ﺍﻟﻌﻤﻰ‬
‫‪ .‬ﻭﺍﳌﻌﲎ ﻋﺪﻡ ﻣﺎ ﺳﻮﺍﻩ ﻛﺄﻧﻪ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ﺷﻲﺀ ﺑﻞ ﻛﻞ ﺷﻲﺀ ﻛﺎﻥ‬
‫ﻋﺪﻣﺎ ﻋﻤﻰ ﻻ ﻣﻮﺟﻮﺩﺍ ﻭﻻ ﻣﺪﺭﻛﺎ ﻭﺍﳍﻮﺍﺀ ﺍﻟﻔﺮﺍﻍ ﺃﻳﻀﺎ ﺍﻟﻌﺪﻡ ﻛﺄﻧﻪ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ‬
‫ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ﻭﻻ ﻓﻮﻕ ﻭﻻ ﲢﺖ ﺍﻧﺘﻬﻰ‪ .‬ﻭﻗﺎﻝ ﺍﳍﺮﻭﻱ ﺻﺎﺣﺐ ﺍﻟﻐﺮﻳﺒﲔ ‪ :‬ﻗﺎﻝ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻌﻨﺎﻩ ﺃﻳﻦ ﻛﺎﻥ ﻋﺮﺵ ﺭﺑﻨﺎ ﻓﺤﺬﻑ ﺍﳌﻀﺎﻑ ﺍﺧﺘﺼﺎﺭﺍ ﻛﻘﻮﻟﻪ "‬
‫ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ " ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ { ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ‬
‫‪ .‬ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ ﺍﳉﺰﺀ ‪ 1‬ﻣﻦ ﺻﻔﺤﺔ ‪ 25‬ﺇﱃ ﺻﻔﺤﺔ ‪ : 32‬ﺍﻟﻘـﻮﻝ ﰲ‬
‫ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺪﱘ ﺍﻷﻭﻝ ﻗﺒﻞ ﺷﻲﺀ ﻭﺃﻧﻪ ﻫﻮ ﺍﶈﺪﺙ ﻛﻞ ﺷـﻲﺀ‬
‫ﺑﻘﺪﺭﺗﻪ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﻓﻤﻦ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﰲ ﺍﻟﻌﺎﱂ ﻣﺸـﺎﻫﺪ ﺇﻻ‬
‫ﺟﺴﻢ ﺃﻭ ﻗﺎﺋﻢ ﲜﺴﻢ ﻭﺃﻧﻪ ﻻ ﺟﺴﻢ ﺇﻻ ﻣﻔﺘﺮﻕ ﺃﻭ ﳎﺘﻤﻊ ﻭﺃﻧﻪ ﻻ ﻣﻔﺘﺮﻕ ﻣﻨﻪ ﺇﻻ‬
‫ﻭﻫﻮ ﻣﻮﻫﻮﻡ ﻓﻴﻪ ﺍﻻﺋﺘﻼﻑ ﺇﱃ ﻏﲑﻩ ﻣﻦ ﺃﺷﻜﺎﻟﻪ ﻭﻻ ﳎﺘﻤﻊ ﻣﻨﻪ ﺇﻻ ﻭﻫﻮ ﻣﻮﻫﻮﻡ‬
‫ﻓﻴﻪ ﺍﻻﻓﺘﺮﺍﻕ ﻭﺃﻧﻪ ﻣﱴ ﻋﺪﻡ ﺃﺣﺪﳘﺎ ﻋﺪﻡ ﺍﻵﺧﺮ ﻣﻌﻪ ﻭﺃﻧﻪ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﳉﺰﺀﺍﻥ ﻣﻨﻪ‬
‫ﺑﻌﺪ ﺍﻻﻓﺘﺮﺍﻕ ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﺣﺎﺩﺙ ﻓﻴﻬﻤﺎ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﻭﺃﻥ ﺍﻻﻓﺘﺮﺍﻕ‬
‫ﺇﺫﺍ ﺣﺪﺙ ﻓﻴﻬﻤﺎ ﺑﻌﺪ ﺍﻻﺟﺘﻤﺎﻉ ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻻﻓﺘﺮﺍﻕ ﻓﻴﻬﻤﺎ ﺣﺎﺩﺙ ﺑﻌـﺪ ﺃﻥ ﱂ‬
‫ﻳﻜﻦ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﺷﻲﺀ ﻛﺬﻟﻚ ﻭﻛﺎﻥ ﺣﻜﻢ ﻣﺎ ﱂ ﻳﺸﺎﻫﺪ‬
‫ﻭﻣﺎ ﻫﻮ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﺷﺎﻫﺪﻧﺎ ﰲ ﻣﻌﲎ ﺟﺴﻢ ﺃﻭ ﻗﺎﺋﻢ ﲜﺴﻢ ﻭﻛﺎﻥ ﻣﺎ ﱂ ﳜﻞ ﻣﻦ‬
‫ﺍﳊﺪﺙ ﻻ ﺷﻚ ﺃﻧﻪ ﳏﺪﺙ ﺑﺘﺄﻟﻴﻒ ﻣﺆﻟﻒ ﻟﻪ ﺇﻥ ﻛﺎﻥ ﳎﺘﻤﻌﺎ ﻭﺗﻔﺮﻳﻖ ﻣﻔﺮﻕ ﻟﻪ ﺇﻥ‬
‫ﻛﺎﻥ ﻣﻔﺘﺮﻗﺎ ﻭﻛﺎﻥ ﻣﻌﻠﻮﻣﺎ ﺑﺬﻟﻚ ﺃﻥ ﺟﺎﻣﻊ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﳎﺘﻤﻌﺎ ﻭﻣﻔﺮﻗﻪ ﺇﻥ ﻛﺎﻥ‬
‫ﻣﻔﺘﺮﻗﺎ ﻣﻦ ﻻ ﻳﺸﺒﻬﻪ ﻭﻣﻦ ﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﺎﺩﺭ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳉﺎﻣﻊ ﺑﲔ ﺍﳌﺨﺘﻠﻔﺎﺕ ﺍﻟﺬﻱ ﻻ ﻳﺸﺒﻬﻪ ﺷﻲﺀ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ﻓﺒﲔ ﲟﺎ‬
‫ﻭﺻﻔﻨﺎ ﺃﻥ ﺑﺎﺭﻯﺀ ﺍﻷﺷﻴﺎﺀ ﻭﳏﺪﺛﻬﺎ ﻛﺎﻥ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻭﺃﻥ ﺍﻟﻠﻴـﻞ ﻭﺍﻟﻨـﻬﺎﺭ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﺴﺎﻋﺎﺕ ﳏﺪﺛﻨﺎﺕ ﻭﺃﻥ ﳏﺪﺛﻬﺎ ﺍﻟﺬﻱ ﻳﺪﺑﺮﻫﺎ ﻭﻳﺼﺮﻓﻬﺎ ﻗﺒﻠﻬﺎ ﺇﺫ ﻛﺎﻥ‬
‫ﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺷﻲﺀ ﳛﺪﺙ ﺷﻴﺌﺎ ﺇﻻ ﻭﳏﺪﺛﻪ ﻗﺒﻠﻪ ﻭﺃﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺫﻛﺮﻩ‬
‫ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧﻠﻘﺖ ﻭﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻛﻴﻒ ﺭﻓﻌـﺖ ﻭﺇﱃ ﺍﳉﺒـﺎﻝ‬
‫ﻛﻴﻒ ﻧﺼﺒﺖ ﻭﺇﱃ ﺍﻷﺭﺽ ﻛﻴﻒ ﺳﻄﺤﺖ ) ‪ ( 1‬ﻷﺑﻠﻎ ﺍﳊﺠﺞ ﻭﺃﺩﻝ ﺍﻟـﺪﻻﺋﻞ‬
‫ﳌﻦ ﻓﻜﺮ ﺑﻌﻘﻞ ﻭﺍﻋﺘﱪ ﺑﻔﻬﻢ ﻋﻠﻰ ﻗﺪﻡ ﺑﺎﺭﺋﻬﺎ ﻭﺣﺪﻭﺙ ﻛﻞ ﻣﺎ ﺟﺎﻧﺴﻬﺎ ﻭﺃﻥ ﳍـﺎ‬
‫ﺧﺎﻟﻘﺎ ﻻ ﻳﺸﺒﻬﻬﺎ ﻭﺫﻟﻚ ﺃﻥ ﻛﻞ ﻣﺎ ﺫﻛﺮ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣـﻦ‬
‫ﺍﳉﺒﺎﻝ ﻭﺍﻷﺭﺽ ﻭﺍﻹﺑﻞ ﻓﺈﻥ ﺍﺑﻦ ﺁﺩﻡ ﻳﻌﺎﳉﻪ ﻭﻳﺪﺑﺮﻩ ﺑﺘﺤﻮﻳﻞ ﻭﺗﺼﺮﻳﻒ ﻭﺣﻔـﺮ‬
‫ﻭﳓﺖ ﻭﻫﺪﻡ ﻏﲑ ﳑﺘﻨﻊ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﰒ ﺇﻥ ﺍﺑﻦ ﺁﺩﻡ ﻣﻊ ﺫﻟﻚ ﻏﲑ ﻗـﺎﺩﺭ‬
‫ﻋﻠﻰ ﺇﳚﺎﺩ ﺗﺼﺮﻳﻔﻪ ﻭﺗﻘﻠﻴﺒﻪ ﱂ ﻳﻮﺟﺪﻩ ﻣﻦ ﻫﻮ ﻣﺜﻠﻪ ﻭﻻ ﻫﻮ ﺃﻭﺟﺪ ﻧﻔﺴﻪ ﻭﺃﻥ ﺍﻟﺬﻱ‬
‫ﺃﻧﺸﺄﻩ ﻭﺃﻭﺟﺪ ﻋﻴﻨﻪ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻌﺠﺰﻩ ﺷﻲﺀ ﺃﺭﺍﺩﻩ ﻭﻻ ﳝﺘﻨﻊ ﻋﻠﻴﻪ ﺇﺣﺪﺍﺙ ﺷﻲﺀ‬
‫ﺷﺎﺀ ﺇﺣﺪﺍﺛﻪ ﻭﻫﻮ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ﻓﻤﺎ ﺗﻨﻜﺮ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺷﻴﺎﺀ‬
‫ﺍﻟﱵ ﺫﻛﺮﺕ ﻣﻦ ﻓﻌﻞ ﻗﺪﳝﲔ ﻗﻴﻞ ﺃﻧﻜﺮﻧﺎ ﺫﻟﻚ ﻟﻮﺟﻮﺩﻧﺎ ﺍﺗﺼﺎﻝ ﺍﻟﺘـﺪﺑﲑ ﻭﲤـﺎﻡ‬
‫ﺍﳋﻠﻖ ﻓﻘﻠﻨﺎ ﻟﻮ ﻛﺎﻥ ﺍﳌﺪﺑﺮ ﺍﺛﻨﲔ ﱂ ﳜﻠﻮﺍ ﻣﻦ ﺍﺗﻔﺎﻕ ﺃﻭ ﺍﺧﺘﻼﻑ ﻓﺈﻥ ﻛﺎﻧﺎ ﻣﺘﻔﻘﲔ‬
‫ﻓﻤﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﻟﻮﺍﺣﺪ ﺍﺛﻨﲔ ﻣﻦ ﻗﺎﻝ ﺑﺎﻹﺛﻨﲔ ﻭﺇﻥ ﻛﺎﻧﺎ ﳐﺘﻠﻔﲔ ﻛﺎﻥ‬
‫ﳏﺎﻻ ﻭﺟﻮﺩ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ ﻭﺍﻟﺘﺪﺑﲑ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ ﻷﻥ ﺍﳌﺨﺘﻠﻔﲔ ﻓﻌﻞ ﻛـﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺧﻼﻑ ﻓﻌﻞ ﺻﺎﺣﺒﻪ ﺑﺄﻥ ﺃﺣﺪﳘﺎ ﺇﺫﺍ ﺃﺣﻴﺎ ﺃﻣﺎﺕ ﺍﻵﺧﺮ ﻭﺇﺫﺍ ﺃﻭﺟﺪ‬
‫ﺃﺣﺪﳘﺎ ﺃﻓﲎ ﺍﻵﺧﺮ ﻓﻜﺎﻥ ﳏﺎﻻ ﻭﺟﻮﺩ ﺷﻲﺀ ﻣﻦ ﺍﳋﻠﻖ ﻋﻠﻰ ﻣﺎ ﻭﺟﺪ ﻋﻠﻴﻪ ﻣـﻦ‬
‫ﺍﻟﺘﻤﺎﻡ ﻭﺍﻻﺗﺼﺎﻝ ﻭﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻻ ﺍﷲ ﻟﻔﺴـﺪﺗﺎ‬
‫ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺭﺏ ﺍﻟﻌﺮﺵ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ) ‪ ( 1‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻣﺎ ﺍﲣﺬ ﺍﷲ ﻣﻦ ﻭﻟـﺪ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺇﻟﻪ ﺇﺫﺍ ﻟﺬﻫﺐ ﻛﻞ ﺇﻟﻪ ﲟﺎ ﺧﻠﻖ ﻭﻟﻌﻼ ﺑﻌﻀﻬﻢ ﻋﻠـﻰ ﺑﻌـﺾ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻓﺘﻌﺎﱃ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ ) ‪ ( 2‬ﺃﺑﻠﻎ‬
‫ﺣﺠﺔ ﻭﺃﻭﺟﺰ ﺑﻴﺎﻥ ﻭﺃﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺑﻄﻮﻝ ﻣﺎ ﻗﺎﻟﻪ ﺍﳌﺒﻄﻠﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺇﻟﻪ ﻏﲑ ﺍﷲ ﱂ ﳜﻞ ﺃﻣﺮﳘـﺎ ﳑـﺎ‬
‫ﻭﺻﻔﺖ ﻣﻦ ﺍﺗﻔﺎﻕ ﻭﺍﺧﺘﻼﻑ ﻭﰲ ﺍﻟﻘﻮﻝ ﺑﺎﺗﻔﺎﻗﻬﻤﺎ ﻓﺴﺎﺩ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺜﻨﻴﺔ ﻭﺇﻗـﺮﺍﺭ‬
‫ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺇﺣﺎﻟﺔ ﰲ ﺍﻟﻜﻼﻡ ﺑﺄﻥ ﻗﺎﺋﻠﻪ ﲰﻰ ﺍﻟﻮﺍﺣﺪ ﺍﺛﻨﲔ ﻭﰲ ﺍﻟﻘﻮﻝ ﺑﺎﺧﺘﻼﻓﻬﻤﺎ‬
‫ﺍﻟﻘﻮﻝ ﺑﻔﺴﺎﺩ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻛﻤﺎ ﻗﺎﻝ ﺭﺑﻨﺎ ﺟﻞ ﻭﻋﺰ ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻻ‬
‫ﺍﷲ ﻟﻔﺴﺪﺗﺎ ﻷﻥ ﺃﺣﺪﳘﺎ ﻛﺎﻥ ﺇﺫﺍ ﺃﺣﺪﺙ ﺷﻴﺌﺎ ﻭﺧﻠﻘﻪ ﻛﺎﻥ ﻣﻦ ﺷـﺄﻥ ﺍﻵﺧـﺮ‬
‫ﺇﻋﺪﺍﻣﻪ ﻭﺇﺑﻄﺎﻟﻪ ﻭﺫﻟﻚ ﺃﻥ ﻛﻞ ﳐﺘﻠﻔﲔ ﻓﺄﻓﻌﺎﳍﻤﺎ ﳐﺘﻠﻔﺔ ﻛﺎﻟﻨﺎﺭ ﺍﻟـﱵ ﺗﺴـﺨﻦ‬
‫ﻭﺍﻟﺜﻠﺞ ﺍﻟﺬﻱ ﻳﱪﺩ ﻣﺎ ﺃﺳﺨﻨﺘﻪ ﺍﻟﻨﺎﺭ ﻭﺃﺧﺮﻯ ﺃﻥ ﺫﻟﻚ ﻟﻮ ﻛـﺎﻥ ﻛﻤـﺎ ﻗﺎﻟـﻪ‬
‫ﺍﳌﺸﺮﻛﻮﻥ ﺑﺎﷲ ﱂ ﳜﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻻﺛﲏ ﺍﻟﻠﺬﻳﻦ ﺃﺛﺒﺘﻮﳘﺎ ﻗﺪﳝﲔ ﻣﻦ ﺃﻥ ﻳﻜﻮﻧﺎ‬
‫ﻗﻮﻳﲔ ﺃﻭ ﻋﺎﺟﺰﻳﻦ ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﺟﺰﻳﻦ ﻓﺎﻟﻌﺎﺟﺰ ﻣﻘﻬﻮ ﻭﻏﲑ ﻛﺎﺋﻦ ﺇﳍﺎ ﻭﺇﻥ ﻛﺎﻧـﺎ‬
‫ﻗﻮﻳﲔ ﻓﺈﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻌﺠﺰﻩ ﻋﻦ ﺻﺎﺣﺒﻪ ﻋﺎﺟﺰ ﻭﺍﻟﻌﺎﺟﺰ ﻻ ﻳﻜﻮﻥ ﺇﳍﺎ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﻮﻳﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻓﻬﻮ ﺑﻘﻮﺓ ﺻﺎﺣﺒﻪ ﻋﻠﻴﻪ ﻋـﺎﺟﺰ ﺗﻌـﺎﱃ‬
‫ﺫﻛﺮﻩ ﻋﻤﺎ ﻳﺸﺮﻙ ﺍﳌﺸﺮﻛﻮﻥ ﻓﺘﺒﲔ ﺇﺫﺍ ﺃﻥ ﺍﻟﻘﺪﱘ ﺑﺎﺭﻯﺀ ﺍﻷﺷﻴﺎﺀ ﻭﺻﺎﻧﻌﻬﺎ ﻫﻮ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ ﻭﺍﻷﻭﻝ ﻗﺒﻞ ﻛﻞ‬
‫ﺷﻲﺀ ﻭﺍﻵﺧﺮ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ ﻭﺃﻧﻪ ﻛﺎﻥ ﻭﻻ ﻭﻗﺖ ﻭﻻ ﺯﻣﺎﻥ ﻭﻻ ﻟﻴﻞ ﻭﻻ ‪‬ﺎﺭ ﻭﻻ‬
‫ﻇﻠﻤﺔ ﻭﻻ ﻧﻮﺭ ﺇﻻ ﻧﻮﺭ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ﻭﻻ ﲰﺎﺀ ﻭﻻ ﺃﺭﺽ ﻭﻻ ﴰﺲ ﻭﻻ ﻗﻤﺮ ﻭﻻ‬
‫ﳒﻮﻡ ﻭﺃﻥ ﻛﻞ ﺷﻲﺀ ﺳﻮﺍﻩ ﳏﺪﺙ ﻣﺪﺑﺮ ﻣﺼﻨﻮﻉ ﺍﻧﻔﺮﺩ ﲞﻠﻖ ﲨﻴﻌﻪ ﺑﻐﲑ ﺷـﺮﻳﻚ‬
‫ﻭﻻ ﻣﻌﲔ ﻭﻻ ﻇﻬﲑ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻗﺎﺩﺭ ﻗﺎﻫﺮ ﻭﻗﺪ ﺣﺪﺛﲏ ﻋﻠﻲ ﺑﻦ ﺳﻬﻞ ﺍﻟﺮﻣﻠـﻲ‬
‫ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺯﻳﺪ ﺑﻦ ﺃﰊ ﺍﻟﺰﺭﻗﺎﺀ ﻋﻦ ﺟﻌﻔﺮ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺻﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺇﻧﻜﻢ ﺗﺴﺄﻟﻮﻥ ﺑﻌﺪﻱ ﻋﻦ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﻳﻘﻮﻝ‬
‫ﺍﻟﻘﺎﺋﻞ ﻫﺬﺍ ﺍﷲ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﻓﻤﻦ ﺫﺍ ﺧﻠﻘﻪ ﺣﺪﺛﲏ ﻋﻠﻲ ﺣﺪﺛﻨﺎ ﺯﻳﺪ ﻋﻦ ﺟﻌﻔﺮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﺎﻝ ﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺻﻢ ﺣﺪﺛﲏ ﳒﺒﺔ ﺑﻦ ﺻﺒﻴﻎ ﻗﺎﻝ ﻛﻨـﺖ ﻋﻨـﺪ ﺃﰊ ﻫﺮﻳـﺮﺓ‬
‫ﻓﺴﺄﻟﻮﻩ ﻋﻦ ﻫﺬﺍ ﻓﻜﱪ ﻭﻗﺎﻝ ﻣﺎ ﺣﺪﺛﲏ ﺧﻠﻴﻠﻲ ﺑﺸﻲﺀ ﺇﻻ ﻗﺪ ﺭﺃﻳﺘﻪ ﺃﻭ ﺃﻧﺎ ﺃﻧﺘﻈﺮﻩ‬
‫ﻗﺎﻝ ﺟﻌﻔﺮ ﻓﺒﻠﻐﲏ ﺃﻧﻪ ﻗﺎﻝ ﺇﺫﺍ ﺳﺄﻟﻜﻢ ﺍﻟﻨﺎﺱ ﻋﻦ ﻫﺬﺍ ﻓﻘﻮﻟﻮﺍ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎ ﺃﻥ ﺧﺎﻟﻖ‬ ‫ﻭﺍﷲ ﻛﺎﻥ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻭﺍﷲ ﻛﺎﺋﻦ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﺑﺎﺭﺋﻬﺎ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ ﻏﲑﻩ ﻭﺃﻧﻪ ﺃﺣﺪﺙ ﺍﻷﺷﻴﺎﺀ ﻓﺪﺑﺮﻫﺎ ﻭﺃﻧﻪ ﻗﺪ ﺧﻠﻖ‬
‫ﺻﻨﻮﻓﺎ ﻣﻦ ﺧﻠﻘﻪ ﻗﺒﻞ ﺧﻠﻖ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻭﻗﺎﺕ ﻭﻗﺒﻞ ﺧﻠﻖ ﺍﻟﺸـﻤﺲ ﻭﺍﻟﻘﻤـﺮ‬
‫ﺍﻟﻠﺬﻳﻦ ﳚﺮﻳﻬﻤﺎ ﰲ ﺃﻓﻼﻛﻬﻤﺎ ﻭ‪‬ﻤﺎ ﻋﺮﻓﺖ ﺍﻷﻭﻗـﺎﺕ ﻭﺍﻟﺴـﺎﻋﺎﺕ ﻭﺃﺭﺧـﺖ‬
‫ﺍﻟﺘﺄﺭﳜﺎﺕ ﻭﻓﺼﻞ ﺑﲔ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻓﻠﻨﻘﻞ ﻓﻴﻢ ﺫﻟﻚ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﺧﻠﻖ ﻗﺒﻞ ﺫﻟﻚ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺃﻭﻟﻪ ﺍﻟﻘﻮﻝ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﳋﻠﻖ ﻣﺎ ﻛﺎﻥ ﺃﻭﻟﻪ ﺻﺢ ﺍﳋﱪ ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺎ ﺣﺪﺛﲏ ﺑﻪ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻭﻫﺐ‬
‫ﻗﺎﻝ ﺣﺪﺛﲏ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﻭﺣﺪﺛﲏ ﻋﺒﻴﺪ ﺑﻦ ﺁﺩﻡ ﺑﻦ ﺃﰊ ﺇﻳﺎﺱ ﺍﻟﻌﺴﻘﻼﱐ ﻗﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺃﰊ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﻋﻦ ﺃﻳﻮﺏ ﺑﻦ ﺯﻳﺎﺩ‬
‫ﻗﺎﻝ ﺣﺪﺛﲏ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻗﺎﻝ ﺃﺧﱪﱐ ﺃﰊ ﻗﺎﻝ ﻗﺎﻝ ﺃﰊ‬
‫ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻳﺎ ﺑﲏ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﺇﻥ ﺃﻭﻝ‬
‫ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﺍﻛﺘﺐ ﻓﺠﺮﻯ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺣﺪﺛﲏ‬
‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﻗـﺎﻝ ﺃﺧﱪﻧـﺎ‬
‫ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ ﺍﺧﱪﻧﺎ ﺭﺑﺎﺡ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺣﺒﻴﺐ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ‬
‫ﺃﰊ ﺑﺰﺓ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻛﺎﻥ ﳛﺪﺙ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺇﻥ ﺃﻭﻝ ﺷﻲﺀ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻜﺘﺐ ﻛﻞ ﺷﻲﺀ‬
‫ﺣﺪﺛﲏ ﻣﻮﺳﻰ ﺑﻦ ﺳﻬﻞ ﺍﻟﺮﻣﻠﻲ ﺣﺪﺛﻨﺎ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺃﺧﱪﻧـﺎ‬
‫ﺭﺑﺎﺡ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺣﺒﻴﺐ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺃﰊ ﺑﺰﺓ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻨﺤﻮﻩ ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻷﳕﺎﻃﻲ ﺣﺪﺛﻨﺎ ﻋﺒﺎﺩ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺳﻠﻴﻢ ﻗﺎﻝ ﲰﻌﺖ ﻋﻄـﺎﺀ‬
‫ﻗﺎﻝ ﺳﺄﻟﺖ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻛﻴﻒ ﻛﺎﻧﺖ ﻭﺻﻴﺔ ﺃﺑﻴﻚ ﺣﲔ ﺣﻀﺮﻩ‬
‫ﺍﳌﻮﺕ ﻗﺎﻝ ﺩﻋﺎﱐ ﻓﻘﺎﻝ ﺃﻱ ﺑﲏ ﺍﺗﻖ ﺍﷲ ﻭﺍﻋﻠﻢ ﺃﻧﻚ ﻟﻦ ﺗﺘﻘﻲ ﺍﷲ ﻭﻟﻦ ﺗﺒﻠﻎ ﺍﻟﻌﻠﻢ‬
‫ﺣﱴ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﺣﺪﻩ ﻭﺍﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﺇﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﺍﻛﺘﺐ ﻗﺎﻝ ﻳـﺎ ﺭﺏ‬
‫ﻭﻣﺎ ﺃﻛﺘﺐ ﻗﺎﻝ ﺍﻛﺘﺐ ﺍﻟﻘﺪﺭ ﻗﺎﻝ ﻓﺠﺮﻯ ﺍﻟﻘﻠﻢ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﲟﺎ ﻛﺎﻥ ﻭﲟﺎ ﻫﻮ‬
‫ﻛﺎﺋﻦ ﺇﱃ ﺍﻷﺑﺪ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺴﻠﻒ ﻗﺒﻠﻨﺎ ﰲ ﺫﻟﻚ ﻓﻨﺬﻛﺮ ﺃﻗﻮﺍﳍﻢ ﰒ ﻧﺘﺒﻊ‬
‫ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﰲ ﺫﻟﻚ ﺑﻨﺤﻮ ﺍﻟﺬﻱ ﺭﻭﻱ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻪ ﺫﻛﺮ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﺣﺪﺛﲏ ﻭﺍﺻﻞ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻷﻋﻠﻰ ﺍﻷﺳﺪﻱ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻓﻀﻴﻞ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﻗﺎﻝ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺷﻲﺀ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﺍﻛﺘﺐ ﻓﻘﺎﻝ ﻭﻣﺎ ﺃﻛﺘﺐ ﻳﺎ‬
‫ﺭﺏ ﻗﺎﻝ ﺍﻛﺘﺐ ﺍﻟﻘﺪﺭ ﻗﺎﻝ ﻓﺠﺮﻯ ﺍﻟﻘﻠﻢ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‬
‫ﰒ ﺭﻓﻊ ﲞﺎﺭ ﺍﳌﺎﺀ ﻓﻔﺘﻖ ﻣﻨﻪ ﺍﻟﺴﻤﻮﺍﺕ ﺣﺪﺛﻨﺎ ﻭﺍﺻﻞ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻗﺎﻝ ﺣﺪﺛﻨﺎ‬
‫ﻭﻛﻴﻊ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﳓﻮﻩ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﳌﺜﲎ ﻗﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ ﻋﺪﻱ ﻋﻦ ﺷﻌﺒﺔ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗـﺎﻝ‬
‫ﺍﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺷﻲﺀ ﺍﻟﻘﻠﻢ ﻓﺠﺮﻯ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺣﺪﺛﻨﺎ ﲤﻴﻢ ﺑﻦ ﺍﳌﻨﺘﺼـﺮ‬
‫ﺃﺧﱪﻧﺎ ﺇﺳﺤﺎﻕ ﻋﻦ ﺷﺮﻳﻚ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ﺃﻭ ﳎﺎﻫﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﺑﻨﺤﻮﻩ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺛﻮﺭ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻣﻌﻤـﺮ ﺣـﺪﺛﻨﺎ‬
‫ﺍﻷﻋﻤﺶ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﺇﻥ ﺍﻭﻝ ﺷﻲﺀ ﺧﻠﻖ ﺍﻟﻘﻠﻢ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﲪﻴﺪ ﺣـﺪﺛﻨﺎ‬
‫ﺟﺮﻳﺮ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺃﰊ ﺍﻟﻀﺤﺎ ﻣﺴﻠﻢ ﺑﻦ ﺻﺒﻴﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗـﺎﻝ ﺇﻥ ﺃﻭﻝ‬
‫ﺷﻲﺀ ﺧﻠﻖ ﺭﰊ ﺗﻌﺎﱃ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﺍﻛﺘﺐ ﻓﻜﺘﺐ ﻣﺎ ﻫﻮ ﻛـﺎﺋﻦ ﺇﱃ ﺃﻥ ﺗﻘـﻮﻡ‬
‫ﺍﻟﺴﺎﻋﺔ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﺑﻞ ﺃﻭﻝ ﺷﻲﺀ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺧﻠﻘﻪ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤـﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺫﻛﺮ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﺣﺪﺛﻨﺎ ﺑﺎﻥ ﲪﻴﺪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺳﻠﻤﺔ ﺑﻦ ﺍﻟﻔﻀﻞ ﻗﺎﻝ ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﺳﺤﺎﻕ ﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ ﰒ ﻣﻴﺰ ﺑﻴﻨﻬﻤﺎ ﻓﺠﻌﻞ ﺍﻟﻈﻠﻤﺔ‬
‫ﻟﻴﻼ ﺃﺳﻮﺩ ﻣﻈﻠﻤﺎ ﻭﺟﻌﻞ ﺍﻟﻨﻮﺭ ‪‬ﺎﺭﺍ ﻣﻀﻴﺌﺎ ﻣﺒﺼﺮﺍ ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﺃﻭﱃ ﺍﻟﻘﻮﻟﲔ‬
‫ﰲ ﺫﻟﻚ ﻋﻨﺪﻱ ﺑﺎﻟﺼﻮﺍﺏ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻠﺨﱪ ﺍﻟﺬﻱ ﺫﻛﺮﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺒﻞ ﺃﻧﻪ ﻗﺎﻝ ﺃﻭﻝ ﺷﻲﺀ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻓﺈﻥ ﻗﺎﻝ ﻟﻨﺎ ﻗﺎﺋـﻞ‬
‫ﻓﺈﻧﻚ ﻗﻠﺖ ﺃﻭﱃ ﺍﻟﻘﻮﻟﲔ ﺍﻟﻠﺬﻳﻦ ﺃﺣﺪﳘﺎ ﺃﻥ ﺃﻭﻝ ﺷﻲﺀ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺧﻠﻘﻪ ﺍﻟﻘﻠﻢ‬
‫ﻭﺍﻵﺧﺮ ﺃﻧﻪ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ ﻗﻮﻝ ﻣﻦ ﻣﻘﺎﻝ ﺇﻥ ﺃﻭﻝ ﺷﻲﺀ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺧﻠﻘﻪ ﺍﻟﻘﻠﻢ‬
‫ﻓﻤﺎ ﻭﺟﻪ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﱵ ﺣﺪﺛﻜﻤﻮﻫﺎ ﺍﺑﻦ ﺑﺸـﺎﺭ ﻗـﺎﻝ ﺣـﺪﺛﻨﺎ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﺃﰊ ﻫﺎﺷﻢ ﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ ﻗﻠﺖ ﻻﺑﻦ ﻋﺒﺎﺱ ﺇﻥ ﻧﺎﺳﺎ‬
‫ﻳﻜﺬﺑﻮﻥ ﺑﺎﻟﻘﺪﺭ ﻓﻘﺎﻝ ﺇ‪‬ﻢ ﻳﻜﺬﺑﻮﻥ ﺑﻜﺘﺎﺏ ﺍﷲ ﻵﺧﺬﻥ ﺑﺸﻌﺮ ﺃﺣﺪﻫﻢ ﻓﻸﻧﻔﻀﻦ‬
‫ﺑﻪ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﻛﺎﻥ ﻋﻠﻰ ﻋﺮﺷﻪ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺷﻴﺌﺎ ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ‬
‫ﺍﻟﻘﻠﻢ ﻓﺠﺮﻯ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺇﳕﺎ ﳚﺮﻱ ﺍﻟﻨﺎﺱ ﻋﻠىﺄﻣﺮ ﻗﺪ ﻓـﺮﻍ‬
‫ﻣﻨﻪ ﻭﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﱵ ﺣﺪﺛﻜﻤﻮﻫﺎ ﺍﺑﻦ ﲪﻴﺪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺳﻠﻤﺔ ﻋـﻦ ﺍﺑـﻦ‬
‫ﺇﺳﺤﺎﻕ ﻗﺎﻝ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳـﺎﻡ‬
‫ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ) ‪ ( 1‬ﻓﻜﺎﻥ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﺗﻌﺎﱃ ﺇﺫ ﻟﻴﺲ ﺇﻻ ﺍﳌـﺎﺀ‬
‫ﻋﻠﻴﻪ ﺍﻟﻌﺮﺵ ﻭﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻨـﻮﺭ‬
‫ﻭﺍﻟﻈﻠﻤﺔ ﻗﻴﻞ ﺃﻣﺎ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻗﺒﻞ‬
‫ﺃﻥ ﳜﻠﻖ ﺷﻴﺌﺎ ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﺎ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻟﻪ ﻓﻬـﻮ‬
‫ﺧﱪ ﻣﻨﻪ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﻘﻠﻢ ﺑﻌﺪ ﺧﻠﻘﻪ ﻋﺮﺷﻪ ﻭﻗﺪ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻫﺎﺷﻢ ﻫﺬﺍ ﺍﳋﱪ‬
‫ﺷﻌﺒﺔ ﻭﱂ ﻳﻘﻞ ﻓﻴﻪ ﻣﺎ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﻣﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻋﻠﻰ ﻋﺮﺷﻪ ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﺎ‬
‫ﺧﻠﻖ ﺍﻟﻘﻠﻢ ﺑﻞ ﺭﻭﻯ ﺫﻟﻚ ﻛﺎﻟﺬﻱ ﺭﻭﺍﻩ ﺳﺎﺋﺮ ﻣﻦ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﻋـﻦ ﺍﺑـﻦ‬
‫ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﻠﻢ ﺫﻛﺮ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺍﳌﺜﲎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﺎﻝ ﺣﺪﺛﲏ ﻋﺒﺪﺍﻟﺼﻤﺪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺷﻌﺒﺔ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻫﺎﺷﻢ ﲰﻊ ﳎﺎﻫﺪﺍ ﻗﺎﻝ‬
‫ﲰﻌﺖ ﻋﺒﺪﺍﷲ ﻻ ﻳﺪﺭﻱ ﺍﺑﻦ ﻋﻤﺮ ﺃﻭ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺃﺟﺮ ﻓﺠﺮﻯ ﺍﻟﻘﻠﻢ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﻭﺇﳕﺎ ﻳﻌﻤﻞ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻓﻴﻤﺎ ﻗﺪ ﻓﺮﻍ ﻣﻨﻪ‬
‫ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻋﻨﻪ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ‬
‫ﺑﻌﺪ ﺧﻠﻘﻪ ﻋﺮﺷﻪ ﻭﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻋﺮﺷﻪ ﻭﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻟﺬﻱ ﺭﻭﻳﻨﺎﻩ ﻋﻨﻪ ﺃﻭﱃ ﻗﻮﻝ ﰲ ﺫﻟﻚ ﺑﺎﻟﺼﻮﺍﺏ ﻷﻧﻪ ﻛﺎﻥ ﺃﻋﻠﻢ ﻗﺎﺋﻞ ﰲ ﺫﻟـﻚ‬
‫ﻗﻮﻻ ﲝﻘﻴﻘﺘﻪ ﻭﺻﺤﺘﻪ ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ ﺃﻭﻝ ﺷﻲﺀ ﺧﻠﻘﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻟﻘﻠﻢ ﻣﻦ ﻏﲑ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻨﻪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺃﻧﻪ ﺗﻘﺪﻡ ﺧﻠﻖ ﺍﷲ ﺇﻳﺎﻩ ﺧﻠـﻖ‬
‫ﺍﻟﻘﻠﻢ ﺑﻞ ﻋﻢ ﺑﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻥ ﺃﻭﻝ ﺷﻲﺀ ﺧﻠﻘﻪ ﺍﷲ ﺍﻟﻘﻠـﻢ ﻛـﻞ‬
‫ﺷﻲﺀ ﻭﺃﻥ ﺍﻟﻘﻠﻢ ﳐﻠﻮﻕ ﻗﺒﻠﻪ ﻣﻦ ﻏﲑ ﺍﺳﺘﺜﻨﺎﺋﻪ ﻣﻦ ﺫﻟﻚ ﻋﺮﺷﺎ ﻭﻻ ﻣﺎﺀ ﻭﻻ ﺷﻴﺌﺎ‬
‫ﻏﲑ ﺫﻟﻚ ﻓﺎﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﺭﻭﻳﻨﺎﻫﺎ ﻋﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ﻭﺃﰊ ﺍﻟﻀﺤﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻭﱃ‬
‫ﺑﺎﻟﺼﺤﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻦ ﺧﱪ ﳎﺎﻫﺪ ﻋﻨﻪ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻨﻪ ﺃﺑﻮ ﻫﺎﺷﻢ ﺇﺫ ﻛـﺎﻥ‬
‫ﺃﺑﻮ ﻫﺎﺷﻢ ﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺭﻭﺍﻳﺔ ﺫﻟﻚ ﻋﻨﻪ ﺷﻌﺒﺔ ﻭﺳﻔﻴﺎﻥ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﺫﻛﺮﺕ ﻣﻦ‬
‫ﺍﺧﺘﻼﻓﻬﻤﺎ ﻓﻴﻬﺎ ﻭﺃﻣﺎ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻓﺈﻧﻪ ﱂ ﻳﺴﻨﺪ ﻗﻮﻟﻪ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﰲ ﺫﻟﻚ ﺇﱃ ﺃﺣﺪ‬
‫ﻭﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﺪﺭﻙ ﻋﻠﻤﻬﺎ ﺇﻻ ﲞﱪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺧﱪ ﻣﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﺫﻛﺮﺕ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻴﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺬﻱ ﺛﲎ ﺧﻠﻖ ﺍﻟﻘﻠﻢ ﰒ ﺇﻥ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﺧﻠﻖ ﺑﻌﺪ ﺍﻟﻘﻠﻢ ﻭﺑﻌﺪ‬
‫ﺃﻥ ﺃﻣﺮﻩ ﻓﻜﺘﺐ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﺳﺤﺎﺑﺎ ﺭﻗﻴﻘﺎ ﻭﻫﻮ ﺍﻟﻐﻤﺎﻡ ﺍﻟـﺬﻱ‬
‫ﺫﻛﺮﻩ ﺟﻞ ﻭﻋﺰ ﺫﻛﺮﻩ ﰲ ﳏﻜﻢ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﻳـﺄﺗﻴﻬﻢ ﺍﷲ ﰲ‬
‫ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ) ‪ ( 1‬ﻭﺫﻟﻚ ﻗﺒﻞ ﺍﻥ ﳜﻠﻖ ﻋﺮﺷﻪ ﻭﺑﺬﻟﻚ ﻭﺭﺩ ﺍﳋﱪ ﻋﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻛﻴﻊ ﻭﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﻘﻄﺎﻥ ﻗﺎﻻ ﺣﺪﺛﻨﺎ‬
‫ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻋﻦ ﻭﻛﻴﻊ ﺑﻦ ﺣﺪﺱ ﻋﻦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻋﻤﻪ ﺃﰊ ﺭﺯﻳﻦ ﻗﺎﻝ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺧﻠﻘﻪ ﻗـﺎﻝ‬
‫ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ ﻣﺎ ﲢﺘﻪ ﻫﻮﺍﺀ ﻭﻣﺎ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﰒ ﺧﻠﻖ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌـﺎﺀ ﺣـﺪﺛﲏ‬
‫ﺍﳌﺜﲎ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﳊﺠﺎﺝ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻋـﻦ‬
‫ﻭﻛﻴﻊ ﺑﻦ ﺣﺪﺱ ﻋﻦ ﻋﻤﻪ ﺃﰊ ﺭﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ ﻗﺎﻝ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﻦ ﻛـﺎﻥ‬
‫ﺭﺑﻨﺎ ﺗﻌﺎﱃ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺎﻝ ﰲ ﻋﻤﺎﺀ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﻭﲢﺘﻪ ﻫﻮﺍﺀ‬
‫ﰒ ﺧﻠﻖ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﺣﺪﺛﻨﺎ ﺧﻼﺩ ﺑﻦ ﺃﺳﻠﻢ ﺣﺪﺛﻨﺎ ﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴـﻞ ﻗـﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺍﳌﺴﻌﻮﺩﻱ ﺃﺧﱪﻧﺎ ﺟﺎﻣﻊ ﺑﻦ ﺷﺪﺍﺩ ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﳏﺮﺯ ﻋﻦ ﺍﺑﻦ ﺣﺼـﲔ‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺃﺗﻰ ﻗﻮﻡ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺪﺧﻠﻮﺍ ﻋﻠﻴﻪ ﻓﺠﻌﻞ ﻳﺒﺸﺮﻫﻢ ﻭﻳﻘﻮﻟﻮﻥ ﺃﻋﻄﻨﺎ ﺣﱴ ﺳـﺎﺀ‬
‫ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﺧﺮﺟﻮﺍ ﻣﻦ ﻋﻨﺪﻩ ﻭﺟﺎﺀ ﻗﻮﻡ ﺁﺧﺮﻭﻥ‬
‫ﻓﺪﺧﻠﻮﺍ ﻋﻠﻴﻪ ﻓﻘﺎﻟﻮﺍ ﺟﺌﻨﺎ ﻧﺴﻠﻢ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻧﺘﻔﻘﻪ ﰲ‬
‫ﺍﻟﺪﻳﻦ ﻭﻧﺴﺄﻟﻪ ﻋﻦ ﺑﺪﺀ ﻫﺬﺍ ﺍﻷﻣﺮ ﻗﺎﻝ ﻓﺄﻗﺒﻠﻮﺍ ﺍﻟﺒﺸﺮﻯ ﺇﺫ ﱂ ﻳﻘﺒﻠﻬﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬
‫ﺧﺮﺟﻮﺍ ﻗﺎﻟﻮﺍ ﻗﺒﻠﻨﺎ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺍﷲ ﻻ ﺷﻲﺀ ﻏﲑﻩ‬
‫ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﻛﺘﺐ ﰲ ﺍﻟﺬﻛﺮ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﰒ ﺧﻠﻖ ﺳﺒﻊ ﲰﻮﺍﺕ ﰒ‬
‫ﺃﺗﺎﱐ ﺁﺕ ﻓﻘﺎﻝ ﺗﻠﻚ ﻧﺎﻗﺘﻚ ﻗﺪ ﺫﻫﺒﺖ ﻓﺨﺮﺟﺖ ﻳﻨﻘﻄﻊ ﺩﻭ‪‬ﺎ ﺍﻟﺴﺮﺍﺏ ﻭﻟﻮﺩﺩﺕ‬
‫ﺃﱐ ﺗﺮﻛﺘﻬﺎ ﺣﺪﺛﲏ ﺃﺑﻮ ﻛﺮﻳﺐ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺟﺎﻣﻊ ﺑـﻦ‬
‫ﺷﺪﺍﺩ ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﳏﺮﺯ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺍﳊﺼﲔ ﻗﺎﻝ ﻗـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﺹ‬
‫ﺍﻗﺒﻠﻮﺍ ﺍﻟﺒﺸﺮﻯ ﻳﺎ ﺑﲏ ﲤﻴﻢ ﻓﻘﺎﻟﻮﺍ ﻗﺪ ﺑﺸﺮﺗﻨﺎ ﻓﺄﻋﻄﻨﺎ ﻓﻘﺎﻝ ﺍﻗﺒﻠﻮﺍ ﺍﻟﺒﺸﺮﻯ ﻳﺎ ﺃﻫﻞ‬
‫ﺍﻟﻴﻤﻦ ﻓﻘﺎﻟﻮﺍ ﻗﺪ ﻗﺒﻠﻨﺎ ﻓﺄﺧﱪﻧﺎ ﻋﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﻴﻒ ﻛﺎﻥ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﻛﺎﻥ ﻗﺒﻞ ﻛﻞ ﺷـﻲﺀ ﻭﻛﺘـﺐ ﰲ‬
‫ﺍﻟﻠﻮﺡ ﻛﻞ ﺷﻲﺀ ﻳﻜﻮﻥ ﻗﺎﻝ ﻓﺄﺗﺎﱐ ﺁﺕ ﻓﻘﺎﻝ ﻳﺎ ﻋﻤﺮﺍﻥ ﻫﺬﻩ ﻧﺎﻗﺘﻚ ﻗﺪ ﺣﻠـﺖ‬
‫ﻋﻘﺎﳍﺎ ﻓﻘﻤﺖ ﻓﺈﺫﺍ ﺍﻟﺴﺮﺍﺏ ﻳﻨﻘﻄﻊ ﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ ﻓﻼ ﺃﺩﺭﻱ ﻣﺎ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﰒ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﺧﺘﻠﻒ ﰲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺑﻌﺪ ﺍﻟﻌﻤﺎﺀ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﺧﻠﻖ ﺑﻌـﺪ ﺫﻟـﻚ‬
‫ﻋﺮﺷﻪ ﺫﻛﺮ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺳﻨﺎﻥ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺳﻠﻤﺔ ﻗﺎﻝ ﺣﺪﺛﻨﺎ‬
‫ﺣﻴﺎﻥ ﺑﻦ ﻋﺒﻴﺪﺍﷲ ﻋﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺰﺍﺣﻢ ﻗﺎﻝ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ‬
‫ﺍﻟﻌﺮﺵ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﻓﺎﺳﺘﻮ ﻯ ﻋﻠﻴﻪ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌـﺎﺀ ﻗﺒـﻞ‬
‫ﺍﻟﻌﺮﺵ ﰒ ﺧﻠﻖ ﻋﺮﺷﻪ ﻓﻮﺿﻌﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﺫﻛﺮ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑـﻦ‬
‫ﻫﺎﺭﻭﻥ ﺍﳍﻤﺪﺍﱐ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﲪﺎﺩ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺳﺒﺎﻁ ﺑﻦ ﻧﺼـﺮ ﻋـﻦ‬
‫ﺍﻟﺴﺪﻱ ﰲ ﺧﱪ ﺫﻛﺮﻩ ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﻭﻋﻦ ﺃﰊ ﺻﺎﱀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻦ ﻣـﺮﺓ‬
‫ﺍﳍﻤﺪﺍﱐ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻋﻦ ﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﱂ ﳜﻠﻖ ﺷﻴﺌﺎ ﻏﲑ ﻣﺎ ﺧﻠﻖ‬
‫ﻗﺒﻞ ﺍﳌﺎﺀ ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﻋﺴﻜﺮ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒـﺪﺍﻟﻜﺮﱘ‬
‫ﻗﺎﻝ ﺣﺪﺛﲏ ﻋﺒﺪﺍﻟﺼﻤﺪ ﺑﻦ ﻣﻌﻘﻞ ﻗﺎﻝ ﲰﻌﺖ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﻌـﺮﺵ‬
‫ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻋﻠﻰ ﺍﳌﺎﺀ ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴـﻤﻮﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﻗﺒﺾ ﻣﻦ ﺻﻔﺎﺓ ﺍﳌﺎﺀ ﻗﺒﻀﺔ ﰒ ﻓﺘﺢ ﺍﻟﻘﺒﻀﺔ ﻓﺎﺭﺗﻔﻌﺖ ﺩﺧﺎﻧﺎ ﰒ ﻗﻀﺎﻫﻦ‬
‫ﺳﺒﻊ ﲰﻮﺍﺕ ﰲ ﻳﻮﻣﲔ ﻭﺩﺣﺎ ﺍﻷﺭﺽ ﰲ ﻳﻮﻣﲔ ﻭﻓﺮﻍ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ‬
‫ﻭﻗﺪ ﻗﻴﻞ ﺇﻥ ﺍﻟﺬﻱ ﺧﻠﻖ ﺭﺑﻨﺎ ﺗﻌﺎﱃ ﺑﻌﺪ ﺍﻟﻘﻠﻢ ﺍﻟﻜﺮﺳﻲ ﰒ ﺧﻠﻖ ﺑﻌﺪ ﺍﻟﻜﺮﺳـﻲ‬
‫ﺍﻟﻌﺮﺵ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺧﻠﻖ ﺍﳍﻮﺍﺀ ﻭﺍﻟﻈﻠﻤﺎﺕ ﰒ ﺧﻠﻖ ﺍﳌﺎﺀ ﻓﻮﺿﻊ ﻋﺮﺷﻪ ﻋﻠﻴﻪ ﻗﺎﻝ‬
‫ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﺃﻭﱃ ﺍﻟﻘﻮﻟﲔ ﰲ ﺫﻟﻚ ﻋﻨﺪﻱ ﺑﺎﻟﺼﻮﺍﺏ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺍﷲ ﺗﺒـﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﺧﻠﻖ ﺍﳌﺎﺀ ﻗﺒﻞ ﺍﻟﻌﺮﺵ ﻟﺼﺤﺔ ﺍﳋﱪ ﺍﻟﺬﻱ ﺫﻛﺮﺕ ﻗﺒﻞ ﻋـﻦ ﺃﰊ ﺭﺯﻳـﻦ‬
‫ﺍﻟﻌﻘﻴﻠﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﺣﲔ ﺳﺌﻞ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ‬
‫ﺗﻌﺎﱃ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺧﻠﻘﻪ ﻗﺎﻝ ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ ﻣﺎ ﲢﺘﻪ ﻫﻮﺍﺀ ﻭﻣﺎ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﰒ ﺧﻠﻖ‬
‫ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻓﺄﺧﱪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﳏﺎﻝ‬
‫ﺇﺫ ﻛﺎﻥ ﺧﻠﻘﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﺃﻥ ﻳﻜﻮﻥ ﺧﻠﻘﻪ ﻋﻠﻴﻪ ﻭﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻋﻠﻴﻪ ﻏﲑ ﻣﻮﺟﻮﺩ ﺇﻣﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﺒﻠﻪ ﺃﻭ ﻣﻌﻪ ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﺎﻟﻌﺮﺵ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺧﻠﻖ ﺑﻌﺪ ﺧﻠﻖ ﺍﷲ ﺍﳌﺎﺀ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺧﻠﻖ ﻫﻮ ﻭﺍﳌﺎﺀ ﻣﻌﺎ ﻓﺄﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺧﻠﻘﻪ‬
‫ﻗﺒﻞ ﺧﻠﻖ ﺍﳌﺎﺀ ﻓﺬﻟﻚ ﻏﲑ ﺟﺎﺋﺰ ﺻﺤﺘﻪ ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﺭﺯﻳﻦ ﻋﻦ ﺍﻟـﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﻗﻴﻞ ﺇﻥ ﺍﳌﺎﺀ ﻛﺎﻥ ﻋﻠﻰ ﻣﱳ ﺍﻟﺮﻳﺢ ﺣﲔ ﺧﻠﻖ ﻋﺮﺷـﻪ‬
‫ﻋﻠﻴﻪ ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﻘﺪ ﻛﺎﻥ ﺍﳌﺎﺀ ﻭﺍﻟﺮﻳﺢ ﺧﻠﻘﺎ ﻗﺒﻞ ﺍﻟﻌﺮﺵ ‪ .‬ﺫﻛﺮ ﻣﻦ‬
‫ﻗﺎﻝ ﻛﺎﻥ ﺍﳌﺎﺀ ﻋﻠﻰ ﻣﱳ ﺍﻟﺮﻳﺢ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻓﺎﺭﺟﻊ ﺇﻟﻴﻪ ﻓﻔﻴﻪ ﺗﻔﺼﻴﻞ ﺑﺪﺍﻳﺔ ﺍﳋﻠﻖ ‪،‬‬
‫ﻛﻤﺎ ﺑﲔ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﺃﻥ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺮﻗﻴﻖ ﻣﺘﺄﺧﺮ ﻋﻦ ﺧﻠﻖ ﺍﻟﻘﻠﻢ‬
‫ﻛﻤﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺻﺤﻴﻔﺔ ‪ 42‬ﺍﳉﺰﺀ ‪ : 1‬ﻭﻋﻮﺩ‬
‫ﺍﻷﻣﺮ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﺷﻲﺀ ﻏﲑ ﺍﻟﻘﺪﱘ ﺍﻟﺒﺎﺭﻯﺀ ﺍﻟﺬﻱ ﻟﻪ ﺍﳋﻠﻖ‬
‫ﻭﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻓﻼ ﺷﻲﺀ ﻛﺎﻥ ﻗﺒﻠﻪ ﻭﺍﻟﻜﺎﺋﻦ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ ﻓﻼ‬
‫ﺷﻲﺀ ﻳﺒﻘﻰ ﻏﲑ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ :‬ﺣﺪﺛﻨﺎ ﺑﺸﺮ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑـﻦ‬
‫ﺯﺭﻳﻊ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻝ ﻛﺎﻥ ﺍﳊﺴﻦ ﻳﻘﻮﻝ ﺇﻥ ﺍﷲ ﺍﺑـﺘﻼﻩ ﺑـﺄﻣﺮ‬
‫ﻓﺼﱪ ﻋﻠﻴﻪ ﺍﺑﺘﻼﻩ ﺑﺎﻟﻜﻮﻛﺐ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻓﺄﺣﺴﻦ ﰲ ﺫﻟﻚ ﻭﻋﺮﻑ ﺃﻥ ﺭﺑﻪ‬
‫ﺩﺍﺋﻢ ﻻ ﻳﺰﻭﻝ ﻓﻮﺟﻪ ﻭﺟﻬﻪ ﻟﻠﺬﻱ ﻓﻄﺮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺣﻨﻴﻔﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﺍﳌﺸﺮﻛﲔ ﻭﺍﺑﺘﻼﻩ ﺑﺎﳍﺠﺮﺓ ﻓﺨﺮﺝ ﻣﻦ ﺑﻼﺩﻩ ﻭﻗﻮﻣﻪ ﺣﱴ ﳊﻖ ﺑﺎﻟﺸﺎﻡ ﻣﻬﺎﺟﺮﺍ ﺇﱃ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰒ ﺍﺑﺘﻼﻩ ﺑﺎﻟﻨﺎﺭ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﻓﺼﱪ ﻋﻠﻰ ﺫﻟﻚ ﻭﺍﺑﺘﻼﻩ ﺑﺬﺑﺢ ﺍﺑﻨﻪ ﻭﺑﺎﳋﺘﺎﻥ‬
‫ﻓﺼﱪ ﻋﻠﻰ ﺫﻟﻚ ‪ .‬ﺍﻧﺘﻬﻰ ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ﻟﻠﺤﺎﻓﻆ‬
‫ﺍﺑﻦ ﻛﺜﲑ ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﳊﻤﺪ ﷲ ﺍﻷﻭﻝ ﺍﻵﺧﺮ ﺍﻟﺒـﺎﻃﻦ ﺍﻟﻈـﺎﻫﺮ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ ﺍﻷﻭﻝ ﻓﻠﻴﺲ ﻗﺒﻠﻪ ﺷﻲﺀ ﺍﻵﺧﺮ ﻓﻠﻴﺲ ﺑﻌـﺪﻩ ﺷـﻲﺀ‬
‫ﺍﻟﻈﺎﻫﺮ ﻓﻠﻴﺲ ﻓﻮﻗﻪ ﺷﻲﺀ ﺍﻟﺒﺎﻃﻦ ﻓﻠﻴﺲ ﺩﻭﻧﻪ ﺷﻲﺀ ﺍﻷﺯﱄ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﱂ ﻳـﺰﻝ‬
‫ﻣﻮﺟﻮﺩﺍ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻭﻻ ﻳﺰﺍﻝ ﺩﺍﺋﻤﺎ ﻣﺴﺘﻤﺮﺍ ﺑﺎﻗﻴﺎ ﺳﺮﻣﺪﻳﺎ ﺑﻼ ﺍﻧﻘﻀﺎﺀ ﻭﻻ‬
‫ﺍﻧﻔﺼﺎﻝ ﻭﻻ ﺯﻭﺍﻝ ﻳﻌﻠﻢ ﺩﺑﻴﺐ ﺍﻟﻨﻤﻠﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻋﻠﻰ ﺍﻟﺼﺨﺮﺓ ﺍﻟﺼﻤﺎﺀ ﰲ ﺍﻟﻠﻴﻠﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻈﻠﻤﺎﺀ ﻭﻋﺪﺩ ﺍﻟﺮﻣﺎﻝ ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺧﻠﻖ ﻛﻞ‬
‫ﺷﻲﺀ ﻓﻘﺪﺭﻩ ﺗﻘﺪﻳﺮﺍ ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ :‬ﻓﺼﻞ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑـﻪ ﺍﻟﻌﺰﻳـﺰ ﺍﷲ‬
‫ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻛﻴﻞ ﻓﻜﻞ ﻣﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﻓﻬﻮ ﳐﻠﻮﻕ ﻟﻪ‬
‫ﻣﺮﺑﻮﺏ ﻣﺪﺑﺮ ﻣﻜﻮﻥ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﳏﺪﺙ ﺑﻌﺪ ﻋﺪﻣﻪ ﻓﺎﻟﻌﺮﺵ ﺍﻟﺬﻱ ﻫﻮ ﺳﻘﻒ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ ﻣﺎ ﲢﺖ ﺍﻟﺜﺮﻯ ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ﻣﻦ ﺟﺎﻣﺪ ﻭﻧﺎﻃﻖ ﺍﳉﻤﻴﻊ ﺧﻠﻘـﻪ‬
‫ﻭﻣﻠﻜﻪ ﻭﻋﺒﻴﺪﻩ ﻭﲢﺖ ﻗﻬﺮﻩ ﻭﻗﺪﺭﺗﻪ ﻭﲢﺖ ﺗﺼﺮﻳﻔﻪ ﻭﻣﺸﻴﺌﺘﻪ ﺧﻠﻖ ﺍﻟﺴـﻤﻮﺍﺕ‬
‫ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻳﻌﻠﻢ ﻣﺎ ﻳﻠﺞ ﰲ ﺍﻷﺭﺽ ﻭﻣﺎ ﳜﺮﺝ‬
‫ﻣﻨﻬﺎ ﻭﻣﺎ ﻳﻨﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻣﺎ ﻳﻌﺮﺝ ﻓﻴﻬﺎ ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ ﻛﻨـﺘﻢ ﻭﺍﷲ ﲟـﺎ‬
‫ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ ﻭﻗﺪ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻃﺒﺔ ﻻ ﻳﺸﻚ ﰲ ﺫﻟﻚ ﻣﺴﻠﻢ ﺃﻥ ﺍﷲ ﺧﻠـﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﻛﻤﺎ ﺩﻝ ﻋﻠﻴـﻪ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬
‫ﻓﺎﺧﺘﻠﻔﻮ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺃﻫﻲ ﻛﺄﻳﺎﻣﻨﺎ ﻫﺬﻩ ﺃﻭ ﻛﻞ ﻳﻮﻡ ﻛﺄﻟﻒ ﺳﻨﺔ ﳑﺎ ﺗﻌﺪﻭﻥ ﻋﻠﻰ‬
‫ﻗﻮﻟﲔ ﻛﻤﺎ ﺑﻴﻨﺎ ﺫﻟﻚ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﺳﻨﺘﻌﺮﺽ ﻹﻳﺮﺍﺩﻩ ﰲ ﻣﻮﺿﻌﻪ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻫـﻞ‬
‫ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺷﻲﺀ ﳐﻠﻮﻕ ﻗﺒﻠﻬﻤﺎ ﻓﺬﻫﺐ ﻃﻮﺍﺋـﻒ ﻣـﻦ‬
‫ﺍﳌﺘﻜﻠﻤﲔ ﺇﱃ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻗﺒﻠﻬﻤﺎ ﺷﻲﺀ ﻭﺃ‪‬ﻤﺎ ﺧﻠﻘﺘﺎ ﻣﻦ ﺍﻟﻌﺪﻡ ﺍﶈـﺾ ﻭﻗـﺎﻝ‬
‫ﺁﺧﺮﻭﻥ ﺑﻞ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﳐﻠﻮﻗﺎﺕ ﺃﺧﺮ ﻟﻘﻮﻟﻪ ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﺍﻵﻳﺔ ﻭﰲ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ‬
‫ﺑﻦ ﺣﺼﲔ ﻛﻤﺎ ﺳﻴﺄﰐ ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﻗﺒﻠﻪ ﺷﻲﺀ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠـﻰ ﺍﳌـﺎﺀ‬
‫ﻭﻛﺘﺐ ﰲ ﺍﻟﺬﻛﺮ ﻛﻞ ﺷﻲﺀ ﰒ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑـﻦ‬
‫ﺣﻨﺒﻞ ﺣﺪﺛﻨﺎ ‪‬ﺰ ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻋﻦ ﻭﻛﻴﻊ ﺑـﻦ‬
‫ﺣﺪﺱ ﻋﻦ ﻋﻤﻪ ﺃﰊ ﺭﺯﻳﻦ ﻟﻘﻴﻂ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﻌﻘﻴﻠﻲ ﺍﻧﻪ ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﻦ ﻛﺎﻥ‬
‫ﺭﺑﻨﺎ ﻗﺒﻞ ﺍﻥ ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺎﻝ ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ ﻣﺎ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﻭﻣﺎ ﲢﺘﻪ‬
‫ﻫﻮﺍﺀ ﰒ ﺧﻠﻖ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﺭﻭﺍﻩ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻫﺮﻭﻥ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺑﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻟﻔﻈﻪ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺒﻞ ﺍﻥ ﳜﻠﻖ ﺧﻠﻘﻪ ﻭﺑﺎﻗﻴﻪ ﺳﻮﺍﺀ ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋـﻦ‬
‫ﺃﲪﺪ ﺑﻦ ﻣﻨﻴﻊ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﰊ ﺷﻴﺒﺔ ﻭﳏﻤﺪ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﺛﻼﺛﺘـﻬﻢ‬
‫ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻫﺮﻭﻥ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺴﻦ ﻭﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﰲ ﺍﻳﻬﺎ ﺧﻠـﻖ ﺍﻭﻻ‬
‫ﻓﻘﺎﻝ ﻗﺎﺋﻠﻮﻥ ﺧﻠﻖ ﺍﻟﻘﻠﻢ ﻗﺒﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻭﻫﺬﺍ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﺑـﻦ ﺟﺮﻳـﺮ‬
‫ﻭﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﻏﲑﳘﺎ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺑﻌﺪ ﺍﻟﻘﻠﻢ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺮﻗﻴﻖ ﻭﺍﺣﺘﺠـﻮﺍ‬
‫ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠـﻖ ﺍﷲ‬
‫ﺍﻟﻘﻠﻢ ﰒ ﻗﺎﻝ ﻟﻪ ﺍﻛﺘﺐ ﻓﺠﺮﻯ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻔﻆ‬
‫ﺃﲪﺪ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ﻓﻴﻤـﺎ ﻧﻘﻠـﻪ‬
‫ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺪﺍﱐ ﻭﻏﲑﻩ ﺃﻥ ﺍﻟﻌﺮﺵ ﳐﻠﻮﻕ ﻗﺒﻞ ﺫﻟﻚ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻀﺤﺎﻙ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﻤﺎ ﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﳊﺪﻳﺚ‬
‫ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺣﻴﺚ ﻗﺎﻝ ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ ﺍﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﺍﻟﺴﺮﺝ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ ﺍﺧﱪﱐ ﺍﺑﻮ ﻫﺎﱐﺀ ﺍﳋﻮﻻﱐ ﻋﻦ ﺃﰊ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﳉﻴﻠﻲ‬
‫ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻗﺎﻝ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﻳﻘﻮﻝ ﻛﺘﺐ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺍﻥ ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ‬
‫ﺳﻨﺔ ﻗﺎﻝ ﻭﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻗﺎﻟﻮﺍ ﻓﻬﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻫﻮ ﻛﺘﺎﺑﺘﻪ ﺑﺎﻟﻘﻠﻢ ﺍﳌﻘﺎﺩﻳﺮ ﻭﻗﺪ ﺩﻝ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺫﻟﻚ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﻓﺜﺒﺖ ﺗﻘﺪﱘ ﺍﻟﻌﺮﺵ ﻋﻠﻰ ﺍﻟﻘﻠﻢ ﺍﻟـﺬﻱ‬
‫ﻛﺘﺐ ﺑﻪ ﺍﳌﻘﺎﺩﻳﺮ ﻛﻤﺎ ﺫﻫﺐ ﺇﱃ ﺫﻟﻚ ﺍﳉﻤﺎﻫﲑ ﻭﳛﻤﻞ ﺣﺪﻳﺚ ﺍﻟﻘﻠﻢ ﻋﻠﻰ ﺃﻧـﻪ‬
‫ﺃﻭﻝ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﻤـﺮﺍﻥ ﺑـﻦ‬
‫ﺣﺼﲔ ﻗﺎﻝ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﺌﻨﺎﻙ ﻟﻨﺘﻔﻘﻪ ﰲ‬
‫ﺍﻟﺪﻳﻦ ﻭﻟﻨﺴﺄﻟﻚ ﻋﻦ ﺃﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻘﺎﻝ ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷـﻲﺀ ﻗﺒﻠـﻪ ﻭﰲ‬
‫ﺭﻭﺍﻳﺔ ﻣﻌﻪ ﻭﰲ ﺭﻭﺍﻳﺔ ﻏﲑﻩ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﻛﺘﺐ ﰲ ﺍﻟﺬﻛﺮ ﻛﻞ ﺷﻲﺀ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﰲ ﻟﻔﻆ ﰒ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻓﺴﺄﻟﻮﻩ ﻋـﻦ‬
‫ﺍﺑﺘﺪﺍﺀ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﳍﺬﺍ ﻗﺎﻟﻮﺍ ﺟﺌﻨﺎﻙ ﻧﺴﺄﻟﻚ ﻋﻦ ﺃﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ‬
‫ﻓﺄﺟﺎ‪‬ﻢ ﻋﻤﺎ ﺳﺄﻟﻮﺍ ﻓﻘﻂ ﻭﳍﺬﺍ ﱂ ﳜﱪﻫﻢ ﲞﻠﻖ ﺍﻟﻌﺮﺵ ﻛﻤﺎ ﺃﺧﱪ ﺑﻪ ﰲ ﺣـﺪﻳﺚ‬
‫ﺃﰊ ﺭﺯﻳﻦ ﺍﳌﺘﻘﺪﻡ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﺑﻞ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌـﺎﺀ ﻗﺒـﻞ‬
‫ﺍﻟﻌﺮﺵ ﺭﻭﺍﻩ ﺍﻟﺴﺪﻱ ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﻭﻋﻦ ﺃﰊ ﺻﺎﱀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻦ ﻣﺮﺓ ﻋﻦ‬
‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻋﻦ ﻧﺎﺱ ﻣﻦ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﻮﺍ ﺇﻥ‬
‫ﺍﷲ ﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﱂ ﳜﻠﻖ ﺷﻴﺌﺎ ﻏﲑ ﻣﺎ ﺧﻠﻖ ﻗﺒﻞ ﺍﳌﺎﺀ ﻭﺣﻜﻰ ﺍﺑﻦ ﺟﺮﻳﺮ‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻧﻪ ﻗﺎﻝ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤـﺔ ﰒ ﻣﻴـﺰ‬
‫ﺑﻴﻨﻬﻤﺎ ﻓﺠﻌﻞ ﺍﻟﻈﻠﻤﺔ ﻟﻴﻼ ﺃﺳﻮﺩ ﻣﻈﻠﻤﺎ ﻭﺟﻌﻞ ﺍﻟﻨﻮﺭ ‪‬ﺎﺭﺍ ﻣﻀﻴﺌﺎ ﻣﺒﺼﺮﺍ ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺟﺮﻳﺮ ﻭﻗﺪ ﻗﻴﻞ ﺃﻥ ﺍﻟﺬﻱ ﺧﻠﻖ ﺭﺑﻨﺎ ﺑﻌﺪ ﺍﻟﻘﻠﻢ ﺍﻟﻜﺮﺳﻲ ﰒ ﺧﻠﻖ ﺑﻌﺪ ﺍﻟﻜﺮﺳـﻲ‬
‫ﺍﻟﻌﺮﺵ ﰒ ﺧﻠﻖ ﺑﻌﺪ ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﻭﺍﻟﻈﻠﻤﺔ ﰒ ﺧﻠﻖ ﺍﳌﺎﺀ ﻓﻮﺿﻊ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌـﺎﺀ‬
‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪ .‬ﻗﻠﺖ ﺍﻟﻘـﻮﻝ ﺍﻟﺼـﺤﻴﺢ ﻭﺍﳌـﺄﺧﻮﺫ ﺑـﻪ ﺃﻥ ﺃﻭﻝ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺎﺀ ﰒ ﺍﻟﻌﺮﺵ ‪ ،‬ﻭﻛﺎﻥ ﺍﷲ ﻭﺣﺪﻩ ﻟﻴﺲ ﻣﻌﻪ ﻭﻻ ﻗﺒﻠﻪ ﺷﻲ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﺷﻲﺀ ﻏﲑﻩ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﳉﺰﺀ ‪ 14‬ﺻﻔﺤﺔ ‪ : 10‬ﺫﻛﺮ‬
‫ﺍﻹﺧﺒﺎﺭ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺵ ﻗﺒﻞ ﺧﻠﻖ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺍﻟﺴـﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﺃﺧﱪﻧﺎ ﺍﻟﻨﻀﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺠﻠﻲ‬
‫ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻌﺒﺴﻲ ﻋﻦ ﺷﻴﺒﺎﻥ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺟﺎﻣﻊ ﺑﻦ‬
‫ﺷﺪﺍﺩ ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﳏﺮﺯ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﻗﺎﻝ ‪ :‬ﺇﱐ ﳉﺎﻟﺲ ﻋﻨﺪ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ ﺟﺎﺀﻩ ﻗﻮﻡ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﻓﻘﺎﻝ ‪ ) :‬ﺍﻗﺒﻠﻮﺍ ﺍﻟﺒﺸﺮﻯ ﻳﺎ‬
‫ﺑﲏ ﲤﻴﻢ ( ﻗﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﺑﺸﺮﺗﻨﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﺄﻋﻄﻨﺎ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﻧﺎﺱ ﻣﻦ ﺃﻫـﻞ‬
‫ﺍﻟﻴﻤﻦ ﻓﻘﺎﻝ ‪ ) :‬ﺍﻗﺒﻠﻮﺍ ﺍﻟﺒﺸﺮﻯ ﻳﺎ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﺇﺫ ﱂ ﻳﻘﺒﻠﻬﺎ ﺑﻨﻮ ﲤﻴﻢ ( ﻗﺎﻟﻮﺍ ‪ :‬ﻗﺪ‬
‫ﻗﺒﻠﻨﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺟﺌﻨﺎ ﻟﻨﺘﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﻧﺴﺄﻟﻚ ﻋﻦ ﺃﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺎ ﻛﺎﻥ ؟‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻓﻘﺎﻝ ( ‪ :‬ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﻗﺒﻠﻪ ﻭﻛﺎﻥ ﻋﺮﺷـﻪ ﻋﻠـﻰ ﺍﳌـﺎﺀ ﰒ ﺧﻠـﻖ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻛﺘﺐ ﰲ ﺍﻟﺬﻛﺮ ﻛﻞ ﺷﻲﺀ ( ﻗﺎﻝ ‪ :‬ﰒ ﺃﺗﺎﻩ ﺭﺟﻞ ﻓﻘـﺎﻝ ‪:‬‬
‫ﻳﺎ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺭﺍﺣﻠﺘﻚ ﺃﺩﺭﻛﻬﺎ ﻓﻘﺪ ﺫﻫﺒﺖ ﻓﺎﻧﻄﻠﻘـﺖ ﺃﻃﻠﺒـﻬﺎ ﻓـﺈﺫﺍ‬
‫ﺍﻟﺴﺮﺍﺏ ﻳﻨﻘﻄﻊ ﺩﻭ‪‬ﺎ ﻭﺍﱘ ﺍﷲ ﻟﻮﺩﺩﺕ ﺃ‪‬ﺎ ﺫﻫﺒﺖ ﻭﱂ ﺃﻗﻢ ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻋﻠﻰ‬
‫ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ ‪ .‬ﺍﻧﺘﻬﻰ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ‪ :‬ﻭﺣﺪﻳﺚ ﺃﰊ ﺭﺯﻳﻦ ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ‬
‫ﻭﻏﲑﻩ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﻫﻮﺩ ﻷﺟﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﺛﻨﺎ ﺃﲪﺪ ﺑـﻦ‬
‫ﻣﻨﻴﻊ ﻗﺎﻝ ﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻫﺮﻭﻥ ﺃﻧﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻋﻦ ﻭﻛﻴﻊ ﺑـﻦ‬
‫ﻋﺪﺱ ﻋﻦ ﻋﻤﻪ ﺃﰊ ﺭﺯﻳﻦ ﻗﺎﻝ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺧﻠﻘﻪ‬
‫ﻗﺎﻝ ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ ﻣﺎ ﲢﺘﻪ ﻫﻮ ﻭﻣﺎ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﰒ ﺧﻠﻖ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ‬
‫ﻣﻨﻴﻊ ﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﻌﻤﺎﺀ ﺃﻱ ﻟﻴﺲ ﻣﻌﻪ ﺷﻲﺀ ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺑﻴﺎﻥ ﺃﻧـﻪ‬
‫ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﺍﳌﺨﻠﻮﻕ ﻗﺒﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﰲ ﻋﻤﺎﺀ ﻓﻌﻠﻰ ﻣﺎ ﺫﻛـﺮﻩ‬
‫ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﻭﺭﻭﺍﻩ ﻋﻨﻪ ﺃﲪﺪ ﺑﻦ ﻣﻨﻴﻊ ﻭﻗﺮﺭﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺃﻥ ﻣﻌﻨﺎﻩ ﻟﻴﺲ ﻣﻌـﻪ‬
‫ﺷﻲﺀ ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻭﻟﻴﺲ ﻣﻌﻪ ﺷﻲﺀ ﻭﺳﻴﺄﰐ ﺍﻟﻜـﻼﻡ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰒ ﻟﻮ ﺩﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻔﺴـﺮ‬
‫ﺍﻟﻌﻤﺎﺀ ﺑﺎﻟﺴﺤﺎﺏ ﺍﻟﺮﻗﻴﻖ ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺪﻫﺮﻳﺔ ﺑﻘﺪﻡ ﻣﺎ ﺍﺩﻋـﻮﺍ‬
‫ﻗﺪﻣﻪ ﻭﻻ ﺑﺄﻥ ﻣﺎﺩﺓ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻟﻴﺴﺘﺎ ﻣﺒﺘﺪﻋﺘﲔ ﻭﺫﻟـﻚ ﺃﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺃﺧﱪ ﰲ ﻛﺘﺎﺑﻪ ﺑﺎﺑﺘﺪﺍﺀ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻳﻌﻴﺪﻩ ﻛﻤﺎ ﻗﺎﻝ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺍﳋﻠﻖ ﰒ‬
‫ﻳﻌﻴﺪﻩ ﻭﺃﺧﱪ ﲞﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰲ ﻏـﲑ ﻣﻮﺿـﻊ‬
‫ﻭﺟﺎﺀﺕ ﺑﺬﻟﻚ ﺍﱃ ﺍﺧﺮ ﻣﺎ ﻗﺎﻟﻪ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ‪ :‬ﻭﺍﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺣﺪﻳﺚ ﺃﰊ ﺭﺯﻳﻦ ﻓﻘﺪ ﻗﺎﻝ ﻓﻴﻪ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ :‬ﻗﻮﻟﻪ ﰲ ﻋﻤﺎﺀ ﺃﻱ ﻟﻴﺲ ﻣﻌﻪ ﺷﻲﺀ‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﺍ ﺑﺎﻟﻘﺼﺮ‪ .‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺍﳊﻨﺒﻠﻲ ﺹ ‪ 192‬ﺩﺍﺭ ﺍﻟﻨﻮﻭﻱ ‪:‬‬
‫ﻗﻠﺖ ﻫﺬﺍ ﺣﺪﻳﺚ ﺗﻔﺮﺩ ﺑﻪ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻋﻦ ﻭﻛﻴﻊ ﺑﻦ ﻋﺪﺱ ﻭﻟﻴﺲ ﻟﻮﻛﻴـﻊ ﺭﺍﻭ‬
‫ﻏﲑ ﻳﻌﻠﻰ ‪ ،‬ﻭﺍﻟﻌﻤﺎﺀ ﺍﻟﺴﺤﺎﺏ‪ .‬ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﻟﻔـــﻮﻕ ﻭﺍﻟﺘﺤـﺖ ﻳﺮﺟﻌـﺎﻥ ﺇﱃ‬
‫ﺍﻟﺴﺤﺎﺏ ﻻ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭ )ﰲ( ﲟﻌﲎ ﻓﻮﻕ‪ .‬ﻓﺎﳌﻌﲎ‪ :‬ﻛﺎﻥ ﻓﻮﻕ ﺍﻟﺴﺤﺎﺏ ﺑﺎﻟﺘﺪﺑﲑ‬
‫ﻭﺍﻟﻘﻬﺮ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻘﻮﻡ ﻳﺄﻧﺴﻮﻥ ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ﺳﺄﻟﻮﺍ ﻋﻨﻬﺎ‪ .‬ﻭﺍﻟﺴﺤﺎﺏ ﻣـﻦ ﲨﻠـﺔ‬
‫ﺧﻠﻘﻪ‪ .‬ﻭﻟﻮ ﺳﺌﻞ ﻋﻤﺎ ﻗﺒﻞ ﺍﻟﺴﺤﺎﺏ ﻷﺧﱪ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻭﻻ ﺷـﻲﺀ ﻣﻌـﻪ‪.‬‬
‫ﻛﺬﻟﻚ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‬
‫‪ :‬ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﺑﻦ ﺍﳌﻨﺎﺩﻱ ﻭﻧﻘﻠﺘﻪ ﻣﻦ ﺧﻄﻪ ﻗـﺎﻝ ‪:‬‬
‫ﻭﻟﺴﻨﺎ ﳔﺘﻠﻒ ﺍﻥ ﺍﳉﺒﺎﺭ ﺗﻌﺎﱃ ﻻ ﻳﻌﻠﻮﻩ ﺷﻲﺀ ﻣﻦ ﺧﻠﻘﻪ ﲝﺎﻝ‪ ،‬ﻭﺍﻧﻪ ﻻ ﳛﻞ ﺑﺎﻻﺷﻴﺎﺀ‬
‫ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺰﻭﻝ ﻋﻨﻬﺎ ﻻﻧﻪ ﻟﻮ ﺣﻞ ‪‬ﺎ ﻛﺎﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻮ ﺯﺍﻝ ﻋﻨﻬﺎ ﻟﻨـﺄﻯ ﻋﻨـﻬﺎ‪.‬‬
‫ﺍﻫـ‪ .‬ﻭﺣﺪﻳﺚ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺟﺎﻣﻌﻪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﻭﺍﻟﻄﱪﺍﱐ‬
‫ﰲ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﻦ ﻃﺮﻳﻖ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻋﻦ ﻭﻛﻴﻊ ﺑﻦ ﺣﺪﺱ )ﻭﻗﺪ‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﻌﻠﻮ‪ :‬ﺭﻭﺍﻩ ﺷﻌﺒﺔ ﻭﻏﲑﻩ ﻋﻦ ﻳﻌﻠﻰ ﻓﻘﺎﻟﻮﺍ‪ ،‬ﺑﺪﻝ ﻋﺪﺱ ﺑﺪﻝ ﺣـﺪﺱ‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﻌﻠﻮ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ ،‬ﻗﻠﺖ ﺑﻞ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﻭﻓﻴﻪ ﻭﻛﻴﻊ ﺑـﻦ‬
‫ﻋﺪﺱ ﻭﱂ ﻳﻮﺛﻘﻪ ﺇﻻ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﱂ ﻳﺮﻭ ﻋﻨﻪ ﺇﻻ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻭﺿﻌﻔﻪ ﺍﳌﺘﻨـﺎﻗﺾ‬
‫ﺍﻷﻟﺒﺎﱐ ﰲ ﺿﻌﻴﻒ ﺍﻟﺘﺮﻣﺬﻱ ﻭﰲ ﺿﻌﻴﻒ ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﰲ ﲣﺮﳚـﻪ ﻟﺴـﻨﺔ ﺍﺑـﻦ ﺃﰊ‬
‫ﻋﺎﺻﻢ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻗﺎﻟﻪ ﰲ ﳐﺘﺼﺮ ﺍﻟﻌﻠﻮ ﺹ ‪" 186‬ﻭﻗﺎﻝ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟـﻪ‬
‫ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ ،‬ﻓﻠﻴﺲ ﲝﺴﻦ‪ ،‬ﻓﺎﻓﻬﻢ ‪ ،‬ﻭﻗﺪ ﺣﺴﻨﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ﰲ‬
‫ﺍﻟﻌﺎﺭﺿﺔ ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ( ﻋﻦ ﺃﰊ ﺭﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ ﻗﺎﻝ‪ :‬ﻗﻠـﺖ ﻳـﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ ؟‪ .‬ﻓﺎﳉﻮﺍﺏ ﻣﻦ ﺍﳋﺼﻢ‬
‫ﻭﺍﳌﻌﺎﺭﺽ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻘﻮﻝ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﻏﲑﻩ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺍﻟﻌﺮﺵ ﻭﺍﻟﺴـﻤﻮﺍﺕ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﳌﺎﺀ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﻭﻛﺎﻥ ﺍﷲ ﻗﺒﻞ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﻮﻝ ﺇﻥ ﺍﷲ ﻛﺎﻥ‬
‫ﰲ ﺍﻻﺯﻝ ﻭﻛﺎﻧﺖ ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ ﻭﺍﻟﻌﺮﺵ ﺃﻭ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻛﺎﻟﺴـﺤﺎﺏ‬
‫ﺍﻟﺮﻗﻴﻖ ﻭﻫﻮ ﺍﳊﺎﺩ ﻭﻛﻔﺮ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻭﺍﺿﺢ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﻭﺣﺪﻩ ﰲ ﺍﻻﺯﻝ‬
‫ﰒ ﺍﻧﺘﻘﻞ ﻭﲢﻮﻝ ﻣﻦ ﻻ ﻣﻜﺎﻥ ﻭﻻ ﺯﻣﺎﻥ ﺃﻱ ﻣﻦ ﺍﻻﺯﻝ ﺇﱃ ﺍﻹﻣﻜﺎﻥ ﻭﻫﻮ ﺍﳊﺪﻭﺙ‬
‫ﺣﱴ ﺻﺎﺭ ﰲ ﺍﻟﺴﻤﺎﺀ ﺣﻘﻴﻘﺔ ﺑﻈﺎﻫﺮ ﺣﺪﻳﺚ ﺍﳉﺎﺭﻳﺔ‪ ،‬ﺃﻭ ﺟﻠﺲ ﻭﺍﺳﺘﻘﺮ ﺑﻈﺎﻫﺮ ﺁﻳـﺔ‬
‫ﺍﻻﺳﺘﻮﺍﺀ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﳌﺸﺒﻬﺔ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﻧﺴﺒﺔ ﺍﳊﺪﻭﺙ ﻭﺍﻻﻣﻜﺎﻥ ﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺘﻨﻘﻞ‬
‫ﻭﺍﻟﺘﺤﻮﻝ ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﻭﺍﻟﺘﻨﻘﻞ ﺑﺰﻋﻤﻬﻢ ﻳﻜﻮﻥ ﲡﺪﺩ ﻋﻠﻴـﻪ‬
‫ﺷﻲﺀ ﱂ ﻳﻜﻦ‪ ،‬ﺃﺿﻒ ﺃﻧﻪ ﱂ ﻳﺄﺕ ﺫﻟﻚ ﻻ ﰲ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣـﻦ‬
‫ﺍﻟﺴﻠﻒ ﻓﻮﺻﻔﻮﺍ ﺍﷲ ﲟﺎ ﱂ ﻳﺼﻒ ﺑﻪ ﻧﻔﺴﻪ ﻭﻻ ﻭﺻﻔﻪ ﺑﻪ ﺭﺳﻮﻟﻪ‪ ،‬ﺑﻞ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﻏﲑﻩ‪ ،‬ﻭﻧﻘﻞ ﻋﻠﻰ ﺫﻟﻚ ﺍﺑﻦ ﺣﺰﻡ‬
‫ﺍﻻﲨﺎﻉ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﲞﻼﻑ ﺫﻟﻚ ﻛﻔﺮ ﻛﻤﺎ ﰲ ﻣﺮﺍﺗﺐ ﺍﻻﲨﺎﻉ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔـﺔ‬
‫ﰲ ﺍﻟﻔﻘﻪ ﺍﻻﻛﱪ "ﻭﺻﻔﺎﺗﻪ ﰲ ﺍﻻﺯﻝ ﻏﲑ ﳏﺪﺛﺔ ﻭﻻ ﳐﻠﻮﻗﺔ‪ :‬ﻓﻤﻦ ﻗﺎﻝ ﺇ‪‬ﺎ ﳐﻠﻮﻗﺔ ﺃﻭ‬
‫ﳏﺪﺛﺔ‪ ،‬ﺃﻭ ﻭﻗﻒ ﻓﻴﻬﺎ ﺃﻭ ﺷﻚ ﻓﻴﻬﻤﺎ ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺎﻝ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ‬
‫ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﱂ ﳛﺪﺙ ﻟﻪ ﺍﺳﻢ ﻭﻻ ﺻﻔﺔ ﱂ ﻳﺰﻝ ﻋﺎﳌﺎ ﺑﻌﻠﻤﻪ ﻭﺍﻟﻌﻠـﻢ ﺻـﻔﺔ ﰲ‬
‫ﺍﻻﺯﻝ ﻗﺎﺩﺭﺍ ﺑﻘﺪﺭﺗﻪ ﻭﺍﻟﻘﺪﺭﺓ ﺻﻔﺔ ﰲ ﺍﻻﺯﻝ ﺍﱁ ﻣﺎ ﻗﺎﻟﻪ ﺍﺭﺟﻊ ﺍﻟﻴﻪ‪ ،‬ﻗﺎﻝ ﻣﻼ ﻋﻠـﻲ‬
‫ﺍﻟﻘﺎﺭﻱ ﺃﻱ ﻣﻮﺻﻮﻓﺎ ﺑﻨﻌﻮﺕ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺃﻥ ﺻﻔﺎﺕ ﺍﷲ ﻭﺃﲰﺎﺋﻪ ﻛﻠﻬﺎ ﺃﺯﻟﻴﺔ ﻻ ﺑﺪﺍﻳﺔ‬
‫ﳍﺎ ﻭﺃﺑﺪﻳﺔ ﻻ ‪‬ﺎﻳﺔ ﳍﺎ‪ ،‬ﱂ ﻳﺘﺠﺪﺩ ﻟﻪ ﺗﻌﺎﱃ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﻻ ﺇﺳﻢ ﻣﻦ ﺃﲰﺎﺋﻪ ﻻﻧﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ ﺍﻟﻜﺎﻣﻞ ﰲ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻓﻠﻮ ﺣﺪﺙ ﻟﻪ ﺻﻔﺔ ﺃﻭ ﺯﺍﻝ‬
‫ﻋﻨﻪ ﻧﻌﺖ ﻟﻜﺎﻥ ﻗﺒﻞ ﺣﺪﻭﺙ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﻭﺑﻌﺪ ﺯﻭﺍﻝ ﺫﻟﻚ ﺍﻟﻨﻌﺖ ﻧﺎﻗﺼﺎ ﻋﻦ ﻣﻘﺎﻡ‬
‫ﺍﻟﻜﻤﺎﻝ ﻭﻫﻮ ﰲ ﺣﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺍﶈﺎﻝ ﻓﺼﻔﺎﺗﻪ ﺗﻌﺎﱃ ﻛﻠﻬﺎ ﺃﺯﻟﻴﺔ ﺃﺑﺪﻳﺔ‪ .‬ﺍﻧﺘﻬﻰ ﻭﺍﻣﺎ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺣﺪﻳﺚ ﺃﰊ ﺭﺯﻳﻦ ﻓﻘﺪ ﻗﺎﻝ ﻓﻴﻪ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ :‬ﻗﻮﻟﻪ ﰲ ﻋﻤـﺎﺀ ﺃﻱ‬
‫ﻟﻴﺲ ﻣﻌﻪ ﺷﻲﺀ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﺍ ﺑﺎﻟﻘﺼﺮ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﳉﺰﺀ ‪ 14‬ﺻﻔﺤﺔ‬
‫‪ : 8‬ﺃﺧﱪﻧﺎ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺍﳍﻤﺪﺍﱐ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨـﺎﺭﻱ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺍﳊﺠﺎﺝ ﺑﻦ ﺍﳌﻨﻬﺎﻝ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ‬
‫ﻋﻦ ﻋﻦ ﻭﻛﻴﻊ ﺑﻦ ﺣﺪﺱ ﻋﻦ ﻋﻤﻪ ﺃﰊ ﺭﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ ﻗﺎﻝ ﻗﻠﺖ ‪ :‬ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﻫﻞ ﻧﺮﻯ ﺭﺑﻨﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ؟ ﻗﺎﻝ ( ‪ :‬ﻫﻞ ﺗﺮﻭﻥ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﺍﻟﻘﻤﺮ ﺃﻭ ﺍﻟﺸﻤﺲ ﺑﻐﲑ‬
‫ﺳﺤﺎﺏ ( ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﻧﻌﻢ ﻗﺎﻝ ‪ ) :‬ﻓﺎﷲ ﺃﻋﻈﻢ ) ﻗﻠﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﻦ ﻛـﺎﻥ‬
‫ﺭﺑﻨﺎ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ؟ ﻗﺎﻝ ‪ :‬ﰲ ﻋﻤﺎﺀ ﻣﺎ ﻓﻮﻗﻪ ﻫﻮﺍﺀ ﻭﻣﺎ ﲢﺘﻪ‬
‫ﻫﻮﺍﺀ ) ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ :‬ﻭﻫﻢ ﰲ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻣـﻦ‬
‫ﺣﻴﺚ ) ﰲ ﻏﻤﺎﻡ ( ﺇﳕﺎ ﻫﻮ ) ﰲ ﻋﻤﺎﺀ ) ﻳﺮﻳﺪ ﺑﻪ ﺃﻥ ﺍﳋﻠﻖ ﻻ ﻳﻌﺮﻓﻮﻥ ﺧﺎﻟﻘﻬﻢ ﻣﻦ‬
‫ﺣﻴﺚ ﻫﻢ ﺇﺫ ﻛﺎﻥ ﻭﻻ ﺯﻣﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﻭﻣﻦ ﱂ ﻳﻌﺮﻑ ﻟﻪ ﺯﻣﺎﻥ ﻭﻻ ﻣﻜـﺎﻥ ﻭﻻ‬
‫ﺷﻲﺀ ﻣﻌﻪ ﻷﻧﻪ ﺧﺎﻟﻘﻬﺎ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﺍﳋﻠﻖ ﺇﻳﺎﻩ ﻛﺄﻧﻪ ﰲ ﻋﻤﺎﺀ ﻋﻦ ﻋﻠﻢ ﺍﳋﻠﻖ ﻻ ﺃﻥ‬
‫ﺍﷲ ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ ﺇﺫ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺷﺒﻴﻪ ﺑﺄﻭﺻﺎﻑ ﺍﳌﺨﻠﻮﻗﲔ ﺇﺳﻨﺎﺩﻩ ﺿـﻌﻴﻒ ‪.‬‬
‫ﺍﻧﺘﻬﻰ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ :‬ﰒ ﻟﻮ ﺩﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ ﻋﻠﻰ‬
‫ﻗﻮﻝ ﻣﻦ ﻳﻔﺴﺮ ﺍﻟﻌﻤﺎﺀ ﺑﺎﻟﺴﺤﺎﺏ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠـﻰ ﻗـﻮﻝ‬
‫ﺍﻟﺪﻫﺮﻳﺔ ﺑﻘﺪﻡ ﻣﺎ ﺍﺩﻋﻮﺍ ﻗﺪﻣﻪ ‪ ،‬ﻭﻻ ﺑﺄﻥ ﻣـﺎﺩﺓ ﺍﻟﺴـﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻟﻴﺴـﺘﺎ‬
‫ﻣﺒﺘﺪﻋﺘﲔ ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺧﱪ ﰲ ﻛﺘﺎﺑﻪ ﺑﺎﺑﺘﺪﺍﺀ ﺍﳋﻠﻖ ﺍﻟـﺬﻱ‬
‫ﻳﻌﻴﺪﻩ!‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ ﻭ‪‬ﺬﺍ ﺃﺛﺒﺘﻮﺍ ﻣـﻊ ﺍﷲ ﰲ ﺍﻻﺯﻝ ﳐﻠﻮﻗـﺎ ﺣﺎﺩﺛـﺎ ﳏـﺪﺛﺎ‬
‫ﻭﺗﺼﻮﻳﺮﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺗﻘﺮﻳﺮﻩ ﺇﻣﻜﺎﻥ ﻭﺟﻮﺩ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺴﺤﺎﺏ ﺍﻟﺮﻗﻴﻖ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳋﻠﻖ ﻇﺎﻫﺮ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺒﻄﻼﻥ ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﺎﻭﻝ ﺃﻥ ﻳﻔـﺮﻕ‬
‫ﺑﲔ ﻣﺬﻫﺒﻪ ﻭﺑﲔ ﻣﺬﻫﺐ ﺍﳌﻠﺤﺪﻳﻦ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﺪﻡ ﺍﻟﻌﺎﱂ ﻣﻊ ﺍﷲ ﻭﱂ ﻳـﺰﻝ ﻣﻌـﻪ‬
‫ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ ،‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻦ ﺍﻟﻘﺎﺋﻠﲔ ﺃﻥ ﻧﻮﻉ ﺍﻟﻌﺎﱂ ﻛﺎﻥ ﻣﻊ ﺍﷲ ﻭﺑﻘﻮﳍﻢ ﻫﺬﺍ‬
‫ﺧﺎﻟﻔﻮﺍ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ‪ .‬ﺍﻣﺎ ﺍﻟﻨﻘﻞ ﻓﻘﺪ ﺛﺒﺖ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻥ ﺍﷲ ﻛﺎﻥ ﻭﱂ‬
‫ﻳﻜﻦ ﺷﻲﺀ ﻏﲑﻩ ﻭﻻ ﻣﻌﻪ ﻭﻻ ﻗﺒﻠﻪ ‪ .‬ﻭﺛﺎﻧﻴﺎ ﳐﺎﻟﻔﺔ ﺻﺮﻳﺢ ﺍﻟﻨﺺ ﻟـﻴﺲ ﻛﻤﺜﻠـﻪ‬
‫ﺷﻲﺀ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺯ ﻣﻔﱵ ﺍﻟﻮﻫﺎﺑﻴﺔ ‪ :‬ﺳﺄﻝ ﺳﺎﺋﻞ ﺭﺳﻮﻝ ﺍﷲ " ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺒﻞ ﺃﻥ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ؟ ﻗﺎﻝ ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻌﻨﺎﻩ ﺃﻧـﻪ ﻛـﺎﻥ ﰲ‬
‫ﺳﺤﺎﺏ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻟﻌﻤﺎﺀ ﺍﻟﺴﺤﺎﺏ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺍﻟﻐﻠﻴﻆ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺍﻟﺮﻗﻴﻖ‪،‬‬
‫ﻭﺍﳊﺪﻳﺚ ﰲ ﺳﻨﺪﻩ ﺑﻌﺾ ﺍﳌﻘﺎﻝ‪.‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ ﻗﺪ ﺑﻴﻨﺎ ﺗﺄﻭﻳﻠﻪ ﻭﻫﻮ ﻣﺘﻌﲔ ﺃﻭ ﻛﻤـﺎ‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻷﺛﲑ ﻭﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﺃﻱ ﺃﻳـﻦ‬
‫ﻛﺎﻥ ﻋﺮﺵ ﺭﺑﻨﺎ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﻛﺘﺎﺑﻪ ﺇﺟﺘﻤﺎﻉ ﺍﳉﻴـﻮﺵ‬
‫‪ 137‬ﺑﺘﺤﻘﻴﻖ ﺍﻻﻟﺒﺎﱐ ‪ :‬ﰒ ﺫﻛﺮ ﻋﻦ ﺃﰊ ﺯﺭﻋﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﺳـﺌﻞ ﻋـﻦ‬
‫ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ " :‬ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ " ﻓﻐﻀﺐ ﻭﻗﺎﻝ ‪ :‬ﺗﻔﺴـﲑﻫﺎ‬
‫ﻛﻤﺎ ﺗﻘﺮﺃ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ‪ ،‬ﻭﻋﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣﻦ ﻗﺎﻝ ﻏﲑ ﺫﻟـﻚ‬
‫ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻭﻫﺬﺍﻥ ﺍﻹﻣﺎﻣﺎﻥ ﺇﻣﺎﻣﺎ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﳘﺎ ﻣﻦ ﻧﻈﺮﺍﺀ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ‬
‫ﻭﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻗﺎﻝ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪:402/3‬‬
‫"ﻭﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ﻭﻗﻮﻟﻪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ‬
‫ﺛﻠﺜـــــﻪ ﺇﻻ ﻫـــــﻮ ﺭﺍﺑﻌﻬـــــﻢ‬ ‫ﳒـــــﻮﻯ‬
‫ﻗﺎﻝ ﻋﻠﻤﻪ ﻋﺎﱂ ﺑﺎﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻤﻪ ﳏﻴﻂ ﺑﺎﻟﻜﻞ ﻭﺭﺑﻨﺎ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﻼ ﺣﺪ‬
‫ﻭﻻ ﺻﻔﺔ ﻭﺳﻊ ﻛﺮﺳﻴﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﻌﻠﻤﻪ ‪ 676 -‬ﻭﺳﺌﻞ ﳏﻤـﺪ ﺑـﻦ‬
‫ﺟﻌﻔﺮ ﻋﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻗﺎﻝ ﻣـﻦ ﺯﻋـﻢ ﺃﻥ ﺍﷲ‬
‫ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﺍﺀ ﳐﻠﻮﻕ ﻋﻠﻰ ﳐﻠﻮﻕ ﻓﻘﺪ ﻛﻔﺮ ﻭﻣﻦ ﺍﻋﺘﻘـﺪ ﺃﻥ ﺍﷲ‬
‫ﺍﺳـﺘﻮﻯ ﻋﻠـﻰ ﺍﻟﻌـﺮﺵ ﺍﺳـﺘﻮﺍﺀ ﺧـﺎﻟﻖ ﻋﻠـﻰ ﳐﻠـﻮﻕ ﻓﻬـﻮ ﻣـﺆﻣﻦ‬
‫ﻭﺍﻟﺬﻱ ﻳﻜﻔﻲ ﰲ ﻫﺬﺍ ﺃﻥ ﻳﻘﻮﻝ ﺇﻥ ﺍﷲ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﻦ ﻏﲑ ﺗﻜﻴﻴـﻒ ‪.‬‬
‫ﻭﺳﺌﻞ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﻗﻮﻟﻪ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳـﺘﻮﻯ ﻓﻘـﺎﻝ‬
‫ﺍﻻﺳﺘﻮﺍﺀ ﻣﻌﻘﻮﻝ ﻭﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﺮﺍﺡ ﻭﺍﺟﺐ ﻭﺍﷲ ﺗﻌﺎﱃ‬
‫ﻻ ﳛﺪ ‪ 929 -‬ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ﻭﺟﺪﺕ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ﻗﺎﻝ‬
‫ﺣﻖ ﻋﻠﻰ ﻛﻞ ﻣﺆﻣﻦ ﺃﻥ ﻳﺆﻣﻦ ﲜﻤﻴﻊ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﻧﻔﺴﻪ ﻭﻳﺘﺮﻙ ﺍﻟﺘﻔﻜـﺮ ﰲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﻳﺘﺒﻊ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﺗﻔﻜـﺮﻭﺍ‬
‫ﰲ ﺍﳋﻠﻖ ﻭﻻ ﺗﺘﻔﻜﺮﻭﺍ ﰲ ﺍﳋﺎﻟﻖ ﻗﺎﻝ ﻧﻌﻴﻢ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻻ ﻳﺸﺒﻬﻪ ﺷـﻲﺀ‬
‫ﻣﻦ ﺍﻷﺷﻴﺎﺀ ‪ 930 -‬ﺃﺧﱪﻧﺎ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﻗﺎﻝ ﺛﻨﺎ‬
‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ ﻗﺎﻝ ﺛﻨﺎ ﺍﳍﻴﺜﻢ ﺑﻦ ﺧﺎﺭﺟﺔ ﻗﺎﻝ ﺛﻨﺎ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴـﻠﻢ ﻳﻘـﻮﻝ‬
‫ﺳﺄﻟﺖ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻓﻴﻬﺎ‬
‫ﺫﻛﺮ ﺍﻟﺮﺅﻳﺔ ﻓﻘﺎﻟﻮﺍ ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ‪ .‬ﻗﻠﺖ ﻗﻮﻝ ﻭﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ‬
‫ﻏﱪ ﺛﺎﺑﺘﺔ ‪ ،‬ﻭﻳﻔﻬﻤﻮﻥ ﻣﻨﻬﺎ ﺣﻘﻴﻘﺔ ﺍﻹﺳﺘﻮﺍﺀ ﻏﲑ ﻣﻌﻠﻮﻣﺔ ﻟﻨﺎ ‪ .‬ﺃﺧﱪﻧﺎ ﺃﲪﺪ ﺑـﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﳉﺮﺍﺡ ﻭﳏﻤﺪ ﺑﻦ ﳐﻠﺪ ﻗﺎﻻ ﺛﻨﺎ ﻋﺒﺎﺱ ﺑـﻦ ﳏﻤـﺪ ﺍﻟـﺪﻭﺭﻱ ﻗـﺎﻝ‬
‫ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ ﻭﺫﻛﺮ ﻋﻨﺪﻩ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺿﺤﻚ ﺭﺑﻨﺎ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﻗﻨﻮﻁ ﻋﺒﺎﺩﻩ ﻭﻗﺮﺏ ﻏﲑﻩ ﻭﺍﻟﻜﺮﺳﻲ ﻣﻮﺿﻊ ﺍﻟﻘﺪﻣﲔ ﻭﺃﻥ ﺟﻬﻨﻢ ﳌﺘﻠﻰﺀ ﻓﻴﻀﻊ‬
‫ﺭﺑﻚ ﻗﺪﻣﻪ ﻓﻴﻬﺎ ﻭﺃﺷﺒﺎﻩ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻨـﺪﻧﺎ‬
‫ﺣﻖ ﻳﺮﻭﻳﻬﺎ ﺍﻟﺜﻘﺎﺕ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﺇﻻ ﺃﻧﺎ ﺇﺫﺍ ﺳﺌﻠﻨﺎ ﻋﻦ ﺗﻔﺴﲑﻫﺎ ﻗﻠﻨـﺎ ﻣـﺎ‬
‫ﺃﺩﺭﻛﻨﺎ ﺃﺣﺪﺍ ﻳﻔﺴﺮ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻭﳓﻦ ﻻ ﻧﻔﺴﺮ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻧﺼﺪﻕ ‪‬ﺎ ﻭﻧﺴـﻜﺖ ‪.‬‬
‫ﺍﻧﺘﻬﻰ ﻭﻭﺭﺩ ﻋﻦ ﺭﺑﻴﻌﺔ ﻛﻘﻮﻝ ﻣﺎﻟﻚ ﺑﻠﻔﻆ ﻭﺍﻟﻜﻴﻒ ﻏـﲑ ﻣﻌﻘـﻮﻝ ‪ ،‬ﻭﺭﻭﻯ‬
‫ﺍﳋﻼﻝ ﺑﺈﺳﻨﺎﺩ ـ ﻛﻠﻬﻢ ﺃﺋﻤﺔ ﺛﻘﺎﺕ ـ ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺭﺑﻴﻌﺔ ﺑﻦ‬
‫ﺵ ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ} ]ﻃـﻪ‪ ،[5:‬ﻛﻴـﻒ‬ ‫ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﻗﻮﻟﻪ‪{ :‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ﹺ‬
‫ﺍﺳﺘﻮﻯ؟ ﻗﺎﻝ‪ :‬ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﻭﻣﻦ ﺍﻟﻠﹼـﻪ ﺍﻟﺮﺳـﺎﻟﺔ‪،‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ‪ ،‬ﻭﻋﻠىﻨﺎ ﺍﻟﺘﺼﺪﻳﻖ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺮﻭﻱ ﻋـﻦ ﻣﺎﻟﻚ‬
‫ﺑـﻦ ﺃﻧـﺲ ﺗﻠﻤﻴـﺬ ﺭﺑﻴﻌﺔ ﺑـﻦ ﺃﺑـﻲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻣﻦ ﻏﲑ ﻭﺟﻪ‪ .‬ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ‬
‫ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﳛﲕ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﻣﺎﻟﻚ‬
‫ﺵ‬
‫ﺑﻦ ﺃﻧﺲ‪ ،‬ﻓﺠﺎﺀ ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑـﺎ ﻋﺒـﺪ ﺍﻟﻠﹼـﻪ‪{/،‬ﺍﻟـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟﻌ‪‬ـ ‪‬ﺮ ﹺ‬
‫ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ}]ﻃﻪ‪ [5:‬ﻛﻴﻒ ﺍﺳﺘﻮﻯ؟ ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ ﺑﺮﺃﺳﻪ ﺣﱴ ﻋﻼﻩ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻀ‪‬ـﺎﺀ ]ﺃﻱ‪:‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻌﺮﻕ[‪ ! .‬ﰒ ﻗﺎﻝ‪ :‬ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑﳎﻬﻮﻝ‪ ،‬ﻭﺍﻟﻜﻴﻒ ﻏﲑﻣﻌﻘﻮﻝ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ‪،‬‬
‫ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻣﺎ ﺃﺭﺍﻙ ﺇﻻ ﻣﺒﺘﺪﻋﺎ‪ ،‬ﰒ ﺃﻣﺮ ﺑﻪ ﺃﻥ ﳜـﺮﺝ‪ .‬ﻓﻘـﻮﻝ ﺭﺑﻴﻌـﺔ‬
‫ﻭﻣﺎﻟﻚ‪] :‬ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ[‪ ،‬ﻣﻮﺍﻓﻖ‬
‫ﻟﻘﻮﻝ ﺍﻟﺒﺎﻗﲔ‪ :‬ﺃ ‪‬ﻣﺮ‪‬ﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﰲ ﳎﻤـﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﻟﻪ ‪ .‬ﻭﺫﻛﺮ ﺃﻳﻀﺎ ‪ :‬ﻭﺭﻭﻯ ـ ﺃﻳﻀ‪‬ﺎ ـ ﻋﻦ ﺃﰊ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ﻗﺎﻝ‪ :‬ﻫﻮ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻛﻤﺎ ﻭﺻﻒ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪.‬‬

‫ﺵ‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ‪‬ﺯ ‪‬ﺭﻋ‪‬ﺔ ﺍﻟﺮﺍﺯﻱ‪ :‬ﺃﻧﻪ ﳌﺎ ﺳﺌﻞ ﻋﻦ ﺗﻔﺴﲑ ﻗﻮﻟﻪ‪{ :‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ﹺ‬
‫ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ} ]ﻃﻪ‪ [5:‬ﻓﻘﺎﻝ‪ :‬ﺗﻔﺴﲑﻩ ﻛﻤﺎ ﻳﻘﺮﺃ‪ ،‬ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﻋﻠﻤـﻪ ﰲ ﻛـﻞ‬
‫ﻣﻜﺎﻥ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﻏﲑ ﻫﺬﺍ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﻟﻠﹼﻪ‪ .‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻼﻟﻜﺎﺋﻲ ﺍﳊـﺎﻓﻆ‪،‬‬
‫ﺍﻟﻄﱪﻱ‪ ،‬ﺻﺎﺣﺐ ﺃﰊ ﺣﺎﻣﺪ ﺍﻹﺳﻔﺮﺍﺋﻴﲏ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺸﻬﻮﺭ ﰲ ]ﺃﺻـﻮﻝ ﺍﻟﺴـﻨﺔ[‬
‫ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻛﻠﻬﻢ ـ ﻣﻦ‬
‫ﺍﳌﺸﺮﻕ ﺇﱃ ﺍﳌﻐﺮﺏ ـ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﻟﺜﻘﺎﺕ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺻﻔﺔ ﺍﻟﺮﺏ ـ ﻋﺰ ﻭﺟﻞ ـ ﻣﻦ ﻏﲑ ﺗﻔﺴـﲑ‪،‬‬
‫ﻭﻻ ﻭﺻﻒ ﻭﻻ ﺗﺸﺒﻴﻪ‪ ،‬ﻓﻤﻦ ﻓﺴﺮ ﺍﻟﻴﻮﻡ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ ﻓﻘﺪ ﺧﺮﺡ ﳑﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟـﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋﺔ؛ ﻓﺈ‪‬ﻢ ﱂ ﻳﺼﻔﻮﺍ‪ ،‬ﻭﱂ ﻳﻔﺴﺮﻭﺍ‪ ،‬ﻭﻟﻜﻦ ﺃﻓﺘﻮﺍ‬
‫ﲟﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﰒ ﺳﻜﺘﻮﺍ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺑﻘﻮﻝ‪ ] :‬ﺟﻬ‪‬ﻢ[ ﻓﻘﺪ ﻓﺎﺭﻕ ﺍﳉﻤﺎﻋـﺔ؛‬
‫ﻷﻧﻪ ﻗﺪ ﻭﺻﻔﻪ ﺑﺼﻔﺔ ﻻ ﺷﻲﺀ‪ .‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺃﺧﺬ ﻋـﻦ ﺃﰊ ﺣﻨﻴﻔـﺔ ﻭﻣﺎﻟـﻚ‬
‫ﻭﻃﺒﻘﺘﻬﻤﺎ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺪ ﺣﻜﻰ ﻫﺬﺍ ﺍﻹﲨﺎﻉ‪ ،‬ﻭﺃﺧﱪ ﺃﻥ ﺍﳉﻬﻤﻴﺔ ﺗﺼﻔﻪ ﺑﺎﻷﻣﻮﺭ‬
‫ﺍﻟﺴﻠﺒﻴﺔ ﻏﺎﻟﺒ‪‬ﺎ‪ ،‬ﺃﻭ ﺩﺍﺋﻤ‪‬ﺎ‪ .‬ﻭﻗﻮﻟﻪ‪] :‬ﻣﻦ ﻏﲑ ﺗﻔﺴﲑ[‪ :‬ﺃﺭﺍﺩ ﺑﻪ ﺗﻔﺴﲑ ﺍﳉﻬﻤﻴﺔ ﺍﳌﻌﻄﻠﺔ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﺍﺑﺘﺪﻋﻮﺍ ﺗﻔﺴﲑ ﺍﻟﺼﻔﺎﺕ ﲞﻼﻑ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼـﺤﺎﺑﺔ ﻭﺍﻟﺘـﺎﺑﻌﻮﻥ ﻣـﻦ‬
‫ﺍﻹﺛﺒﺎﺕ‪ .‬ﻭﺭﻭﻱ ﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑﻩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ]ﺃﰊ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ[‬
‫ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪) :‬ﺿﺤﻚ ﺭﺑﻨﺎ ﻣﻦ ﻗﻨﻮﻁ ﻋﺒﺎﺩﻩ ﻭﻗﺮﺏ ﻏﲑﻩ(‪،‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭ)ﺃﻥ ﺟﻬﻨﻢ ﻻ ﲤﺘﻠﺊ ﺣﱴ ﻳﻀﻊ ﺭﺑﻚ ﻓﻴﻬﺎ ﻗﺪﻣﻪ(‪ ،‬ﻭ)ﺍﻟﻜﺮﺳﻲ ﻣﻮﺿﻊ ﺍﻟﻘـﺪﻣﲔ(‪،‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ]ﺍﻟﺮﺅﻳﺔ[ ﻫﻲ ﻋﻨﺪﻧﺎ ﺣﻖ‪ ،‬ﲪﻠﻬﺎ ﺍﻟﺜﻘﺎﺕ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌـﺾ‪،‬‬
‫ﻏﲑ ﺃﻧ‪‬ﺎ ﺇﺫﺍ ﺳﺌﻠﻨﺎ ﻋﻦ ﺗﻔﺴﲑﻫﺎ ﻻ ﻧﻔﺴﺮﻫﺎ‪ ،‬ﻭﻣﺎ ﺃﺩﺭﻛﻨﺎ ﺃﺣﺪ‪‬ﺍ ﻳﻔﺴﺮﻫﺎ‪ .‬ﺃﺑﻮ ﻋﺒﻴـﺪ‪:‬‬
‫ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﲪﺪ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﻭﻟﻪ ﻣـﻦ‬
‫ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻣﺎ ﻫﻮ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﻮﺻﻒ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺍﻟﺰﻣﺎﻥ‬
‫ﺍﻟﺬﻱ ﻇﻬﺮﺕ ﻓﻴﻪ ﺍﻟﻔﱳ ﻭﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭ ﻗﺪ ﺃﺧﱪ ﺃﻧﻪ ﻣﺎ ﺃﺩﺭﻙ ﺃﺣـﺪ‪‬ﺍ ﻣـﻦ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻳﻔﺴﺮﻫﺎ‪ ،‬ﺃﻱ ﺗﻔﺴﲑ ﺍﳉﻬﻤﻴﺔ‪ .‬ﺍﻧﺘﻬﻰ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ .‬ﻗﻠﺖ ﺑﺎ ﺍﻵﺛﺎﺭ ﺍﻟـﻮﺍﺭﺩﺓ‬
‫ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﺍﻟﺴﻜﻮﺕ ﻭﻋﺪﻡ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻹﻣﺮﺍﺭ ﻣﻦ ﻏﲑ ﺗﻌﺮﺽ ﻟﺘﻔﺴﲑﻫﺎ ﺃﻭ ﺗﺄﻭﻳﻠـﻬﺎ‬
‫ﻫﺬﺍ ﻣﺮﺍﺩ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﻣﻦ ﻋﺒﺎﺭ‪‬ﻢ ﻭﻟﻴﺲ ﲪﻠﻬﺎ ﻓﻘﻂ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺍﳉﻬﻤﻴـﺔ‬
‫ﻛﻤﺎ ﻳﺪﻋﻲ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ ‪ ،‬ﻭﺑﻐﻴﺘﻪ ﺍﻟﺘﺸﻮﻳﺶ ﻭﺍﻟﺘﻨﻔﲑ ﻣﻦ ﺗﺄﻭﻳﻼﺕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﺍﳌﺸﺤﻮﻧﺔ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺎﺳﲑ ﻭﻏﲑﻫﺎ ‪ ،‬ﻛﻤﺎ ﻭﺃﻥ ﻏﺎﻳﺘﻪ ﰲ ﺫﻟﻚ ﺍﻟﻄﻌﻦ ﰲ ﺗﺄﻭﻳﻼﺕ‬
‫ﺍﻷﺷﺎﻋﺮﺓ ﺍﻟﺬﻳﻦ ﺍﻗﺘﺪﻭﺍ ﺑﻘﺴﻢ ﻛﺒﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺍﻟﺼـﺤﺎﺑﺔ ﻭﺍﻟﺘـﺎﺑﻌﲔ‬
‫ﻭﺗﺎﺑﻌﻴﻬﻢ ﻭﻏﲑﻫﻢ ﳑﻦ ﺛﺒﺖ ﻋﻨﻬﻢ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺘﻔﺼﻴﻠﻲ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻭﺣﻘﻘﻨﺎﻩ ﰲ ﻛﺘﺒﻨﺎ‬
‫ﻛﻜﺘﺎﺏ ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ،‬ﻭﺍﻟﺘﻨﻜﻴﻞ ﻭﺍﻟﺘﺒﻴﺎﻥ ﺍﳌﺴﺘﻔﻴﺾ ﻓﺎﺭﺟﻊ ﺍﻟﻴﻬﻢ ﺗﻨﺎﻝ ﺑﻐﻴﺘـﻚ‬
‫ﻭﺍﳊﻖ ﺍﳌﺒﲔ ﻭﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪ .‬ﻭﻧﻘﻞ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‬
‫ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﺘﺒﺼﲑ ‪ :‬ﻭﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻷﺭﻭﺍﺡ ﻛﻠﻬﺎ ﳐﻠﻮﻗﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﻏﲑ ﳐﻠﻮﻗـﺔ‬
‫ﻓﻘﺪ ﺿﺎﻫﻲ ﻗﻮﻝ ﺍﻟﻨﺼﺎﺭﻯ ـ ﺍﻟﻨﺴﻄﻮﺭﻳﺔ ـ ﰲ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺫﻟﻚ ﻛﻔﺮ ﺑﺎﻟﻠﹼﻪ ﺍﻟﻌﻈﻴﻢ ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺷﻴﺌﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻠﹼﻪ ﺣﺎﻝ ﰲ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻭ ﻗﺎﻝ ﺑﺎﻟﺘﺒﻌﻴﺾ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻓﻘﺪ‬
‫ﻛﻔﺮ ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ . :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑـﻦ ﺍﻟﻄﻴـﺐ‬
‫ﺍﻟﺒﺎﻗﻼﱐ ﺍﳌﺘﻜﻠﻢ ـ ﻭﻫﻮ ﺃﻓﻀﻞ ﺍﳌﺘﻜﻠﻤﲔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﻢ ﻣﺜﻠﻪ‬
‫ﻻ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ ـ ﻗﺎﻝ ﰲ ]ﻛﺘﺎﺏ ﺍﻹﺑﺎﻧﺔ[ ﺗﺼﻨﻴﻔﻪ‪ :‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻓﻤﺎ ﺍﻟـﺪﻟﻴﻞ‬
‫ﺠﻠﹶﺎ ﹺﻝ ﻭ‪‬ﺍﹾﻟﹺﺈ ﹾﻛﺮ‪‬ﺍ ﹺﻡ}‬
‫ﻚ ﺫﹸﻭ ﺍﹾﻟ ‪‬‬
‫ﻋﻠﻰ ﺃﻥ ﻟﻠﹼﻪ ﻭﺟﻬ‪‬ﺎ ﻭﻳﺪ‪‬ﺍ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻗﻮﻟﻪ‪ { :‬ﻭ‪‬ﻳ‪‬ﺒﻘﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻱ} ]ﺹ‪[75:‬‬
‫ﺖ ﹺﺑ‪‬ﻴ ‪‬ﺪ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﻟﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬
‫ﺴ‪‬‬‫ﻚ ﺃﹶﻥ ‪‬ﺗ ‪‬‬
‫]ﺍﻟﺮﲪﻦ‪ ،[72:‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪{ :‬ﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻌ ‪‬‬
‫ﻓﺄﺛﺒﺖ ﻟﻨﻔﺴﻪ ﻭﺟﻬ‪‬ﺎ ﻭﻳﺪ‪‬ﺍ‪.‬‬

‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﺃﻧﻜﺮﰎ ﺃﻥ ﻳﻜﻮﻥ ﻭﺟﻬﻪ ﻭﻳﺪﻩ ﺟﺎﺭﺣﺔ ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻘﻠﻮﻥ ﻭﺟﻬ‪‬ـﺎ‬
‫ﻭﻳﺪ‪‬ﺍ ﺇﻻ ﺟﺎﺭﺣﺔ؟ ﻗﻠﻨﺎ‪:‬ﻻ ﳚﺐ ﻫﺬﺍ‪ ،‬ﻛﻤﺎ ﻻ ﳚﺐ ﺇﺫﺍ ﱂ ﻧﻌﻘﻞ ﺣﻴ‪‬ﺎ ﻋﺎﳌﺎ ﻗﺎﺩﺭ‪‬ﺍ ﺇﻻ‬
‫ﺟﺴﻤﺎ ﺃﻥ ﻧﻘﻀﻲ ﳓﻦ ﻭﺃﻧﺘﻢ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ـ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ـ ﻭﻛﻤﺎ ﻻ ﳚﺐ‬
‫ﰲ ﻛﻞ ﺷﻲﺀ ﻛﺎﻥ ﻗﺎﺋﻤ‪‬ﺎ ﺑﺬﺍﺗﻪ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﻫﺮ‪‬ﺍ؛ ﻷﻧﺎ ﻭﺇﻳﺎﻛﻢ ﱂ ﳒﺪ ﻗﺎﺋﻤﺎ ﺑﻨﻔﺴﻪ‬
‫ﰲ ﺷﺎﻫﺪﻧﺎ ﺇﻻ ﻛﺬﻟﻚ‪ /،‬ﻭﻛﺬﻟﻚ ﺍﳉﻮﺍﺏ ﳍﻢ ﺇﻥ ﻗﺎﻟﻮﺍ‪ :‬ﳚﺐ ﺃﻥ ﻳﻜـﻮﻥ ﻋﻠﻤـﻪ‬
‫ﻭﺣﻴﺎﺗﻪ‪،‬ﻭﻛﻼﻣﻪ ﻭﲰﻌﻪ ﻭﺑﺼﺮﻩ‪ ،‬ﻭﺳﺎﺋﺮ ﺻﻔﺎﺕ ﺫﺍﺗﻪ ﻋﺮﺿ‪‬ﺎ ﻭﺍﻋﺘﻠـﻮﺍ ﺑـﺎﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﻗﺎﻝ‪] :‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺗﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻣﻌﺎﺫ ﺍﻟﻠﹼﻪ‪ ،‬ﺑﻞ ﻣﺴـﺘ ﹴﻮ‬
‫ﺵ ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ} ]ﻃﻪ‪،[5 :‬‬ ‫ﻋﻠﻰ ﻋﺮﺷﻪ ﻛﻤﺎ ﺃﺧﱪ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ‪{ :‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ﹺ‬
‫ﺐ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ﺍﻟﺼ‪‬ﺎ‪‬ﻟ ‪‬ﺢ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬ﻪ} ]ﻓﺎﻃﺮ‪،[10:‬‬ ‫ﺼ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ﹶﻜ‪‬ﻠ ‪‬ﻢ ﺍﻟ ﱠﻄ‪‬ﻴ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪{ :‬ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺽ ﹶﻓﹺﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻲ ‪‬ﺗ ‪‬ﻤﻮ ‪‬ﺭ} ]ﺍﳌﻠﻚ‪:‬‬ ‫ﻒ ﹺﺑ ﹸﻜ ‪‬ﻢ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴ ‪‬‬ ‫ﺨِ‬ ‫ﺴﻤ‪‬ﺎﺀ ﺃﹶﻥ ‪‬ﻳ ‪‬‬ ‫ﻭﻗﺎﻝ‪{ :‬ﹶﺃﹶﺃﻣ‪‬ﻨﺘ‪‬ﻢ ﻣ‪‬ﻦ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬
‫‪ .[16‬ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻟﻜﺎﻥ ﰲ ﺑﻄﻦ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻤـﻪ‪ ،‬ﻭﺍﳊﺸـﻮﺵ‬
‫ﻭﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﺮﻏﺐ ﻋﻦ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﻟﻮﺟﺐ ﺃﻥ ﻳﺰﻳﺪ ﺑﺰﻳﺎﺩﺓ ﺍﻷﻣﻜﻨﺔ ﺇﺫﺍ ﺧﻠﻖ ﻣﻨﻬﺎ‬
‫ﻣﺎ ﱂ ﻳﻜﻦ‪ ،‬ﻭﻳﻨﻘﺺ ﺑﻨﻘﺼﺎ‪‬ﺎ ﺇﺫﺍ ﺑﻄﻞ ﻣﻨﻬﺎ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﻟﺼﺢ ﺃﻥ ﻳﺮﻏﺐ ﺇﻟﻴﻪ ﺇﱃ ﳓﻮ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﺇﱃ ﺧﻠﻔﻨﺎ‪ ،‬ﻭﺇﱃ ﳝﻴﻨﻨﺎ‪ ،‬ﻭﺇﱃ ﴰﺎﻟﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺃﲨﻊ ﺍﳌﺴـﻠﻤﻮﻥ ﻋﻠـﻰ‬
‫ﺧﻼﻓﻪ ﻭﲣﻄﺌﺔ ﻗﺎﺋﻠﻪ‪ .‬ﻭﻗﺎﻝ ـ ﺃﻳﻀ‪‬ﺎ ـ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺻﻔﺎﺕ ﺫﺍﺗﻪ ﺍﻟﱵ ﱂ ﻳﺰﻝ‬
‫ﻭﻻ ﻳﺰﺍﻝ ﻣﻮﺻﻮﻓﺎ ‪‬ﺎ‪ :‬ﻫﻲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻟﺴﻤﻊ‪ ،‬ﻭﺍﻟﺒﺼﺮ‪ ،‬ﻭﺍﻟﻜﻼﻡ‪،‬‬
‫ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﻴﻨﺎﻥ‪ ،‬ﻭﺍﻟﻴﺪﺍﻥ‪ ،‬ﻭﺍﻟﻐﻀﺐ‪ ،‬ﻭﺍﻟﺮﺿﺎ‪ .‬ﻭﻧﻘﻞ ﻋﻦ ﺇﻣﺎﻡ‬
‫ﺍﳊﺮﻣﲔ ﻗﻮﻟﻪ ‪ :‬ﻭﻗﺎﻝ ﺍﻳﻀﺎ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺍﳉﻮﻳﲏ ﰲ ﻛﺘﺎﺑـﻪ ]ﺍﻟﺮﺳـﺎﻟﺔ‬
‫ﺍﻟﻨﻈﺎﻣﻴﺔ[‪ :‬ﺍﺧﺘﻠﻒ ﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻓﺮﺃﻯ ﺑﻌﻀﻬﻢ ﺗﺄﻭﻳﻠﻬﺎ‪ ،‬ﻭﺍﻟﺘﺰﻡ‬
‫ﺫﻟﻚ ﰲ ﺁﻱ ‪/‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﺎ ﻳﺼﺢ ﻣﻦ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﺫﻫﺐ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﺇﱃ ﺍﻻﻧﻜﻔﺎﻑ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻋﻦ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺇﺟﺮﺍﺀ ﺍﻟﻈﻮﺍﻫﺮ ﻋﻠﻰ ﻣﻮﺍﺭﺩﻫﺎ‪ ،‬ﻭﺗﻔﻮﻳﺾ ﻣﻌﺎﻧﻴﻬﺎ ﺇﱃ ﺍﻟﺮﺏ‪ .‬ﻓﻘـﺎﻝ‪:‬‬
‫ﻭﺍﻟﺬﻱ ﻧﺮﺗﻀﻴﻪ ﺭﺃﻳ‪‬ﺎ ﻭﻧﺪﻳﻦ ﺍﷲ ﺑﻪ ﻋﻘﻴﺪﺓ‪ :‬ﺍﺗﺒﺎﻉ ﺳﻠﻒ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟـﺪﻟﻴﻞ ﺍﻟﺴـﻤﻌﻲ‬
‫ﺍﻟﻘﺎﻃﻊ ﰲ ﺫﻟﻚ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﻭﻫﻮ ﺣﺠﺔ ﻣﺘﺒﻌﺔ‪ ،‬ﻭﻫﻮ ﻣﺴﺘﻨﺪ ﻣﻌﻈﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﻗـﺪ‬
‫ﺩﺭﺝ ﺻﺤﺐ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻌﺮﺽ ﳌﻌﺎﻧﻴﻬﺎ ﻭﺩﺭﻙ ﻣﺎ‬
‫ﻓﻴﻬﺎ ـ ﻭﻫﻢ ﺻﻔﻮﺓ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﺘﻘﻠﻮﻥ ﺑﺄﻋﺒﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﺄﻟﻮﻥ ﺟﻬﺪ‪‬ﺍ‬
‫ﰲ ﺿﺒﻂ ﻗﻮﺍﻋﺪ ﺍﳌﻠﺔ ﻭﺍﻟﺘﻮﺍﺻﻲ ﲝﻔﻈﻬﺎ‪ ،‬ﻭﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ـ ﻓﻠﻮ‬
‫ﻛﺎﻥ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﻣﺴﻮﻏﹰﺎ ﺃﻭ ﳏﺘﻮﻣ‪‬ﺎ ﻷﻭﺷﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻫﺘﻤﺎﻣﻬﻢ ‪‬ﺎ ﻓﻮﻕ‬
‫ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﻔﺮﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﺼﺮﻡ ﻋﺼﺮﻫﻢ ﻭﻋﺼﺮ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻠﻰ ﺍﻹﺿـﺮﺍﺏ‬
‫ﻋﻦ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﳌﺘﺒﻊ‪ ،‬ﻓﺤﻖ ﻋﻠﻰ ﺫﻱ ﺍﻟﺪﻳﻦ ﺃﻥ ﻳﻌﺘﻘـﺪ ﺗﻨـﺰﻩ‬
‫ﺍﻟﺒﺎﺭﻱ ﻋﻦ ﺻﻔﺎﺕ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﻻ ﳜﻮﺽ ﰲ ﺗﺄﻭﻳﻞ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻭﻳﻜﻞ ﻣﻌﻨﺎﻫـﺎ ﺇﱃ‬
‫ﻱ}‬‫ﺖ ﹺﺑﻴ‪‬ـ ‪‬ﺪ ‪‬‬
‫ﺍﻟﺮﺏ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻴﺠﺮ ﺁﻳﺔ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍ‪‬ﻲﺀ‪ ،‬ﻭﻗﻮﻟـﻪ‪{ :‬ﻟﻤ‪‬ـﺎ ‪‬ﺧﹶﻠﻘﹾـ ‪‬‬
‫ﺠﻠﹶﺎ ﹺﻝ ﻭ‪‬ﺍﹾﻟﹺﺈ ﹾﻛﺮ‪‬ﺍ ﹺﻡ} ]ﺍﻟﺮﲪﻦ‪ ،[27:‬ﻭﻗﻮﻟـﻪ‪:‬‬
‫ﻚ ﺫﹸﻭ ﺍﹾﻟ ‪‬‬
‫]ﺹ‪ {،[75:‬ﻭ‪‬ﻳ‪‬ﺒﻘﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺠﺮﹺﻱ ﹺﺑﹶﺄ ‪‬ﻋ‪‬ﻴﹺﻨﻨ‪‬ﺎ{ ]ﺍﻟﻘﻤﺮ‪ [14:‬ﻭﻣﺎ ﺻﺢ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ﻛﺨﱪ ﺍﻟﻨﺰﻭﻝ ﻭﻏﲑﻩ‪،‬‬ ‫}‪‬ﺗ ‪‬‬
‫ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬ﻭﺫﻛﺮ ﻛﺬﻟﻚ ﻋﻦ ﺍﻷﺛﺮﻡ‪ ،‬ﻭﺭﻭﻯ ﺍﻷﺛﺮﻡ ﰲ ]ﺍﻟﺴﻨﺔ[‪ ،‬ﻭﺃﺑﻮ ﻋﺒـﺪ‬
‫ﺍﻟﻠﹼﻪ ﺑﻦ ﺑﻄﺔ ﰲ ]ﺍﻹﺑﺎﻧﺔ[‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﻄﻠﻤﻨﻜﻲ‪ ،‬ﻭﻏﲑﻫﻢ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻋﻦ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ﺍﳌﺎﺟﺸﻮﻥ ـ ﻭﻫﻮ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺍﻟﺬﻳﻦ‬
‫ﻫﻢ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻭﺍﺑﻦ ﺍﳌﺎﺟﺸﻮﻥ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ـ ﻭﻗﺪ ﺳﺌﻞ ﻋﻤﺎ ﺟﺤـﺪﺕ‬
‫ﺑﻪ ﺍﳉﻬﻤﻴﺔ‪] :‬ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﻘﺪ ﻓﻬﻤﺖ ﻣﺎ ﺳﺄﻟﺖ ﻓﻴﻤﺎ ﺗﺘﺎﺑﻌﺖ ﺍﳉﻬﻤﻴﺔ ﻭﻣﻦ ﺧﻠﻔﻬﺎ‪ ،‬ﰲ‬
‫ﺻﻔﺔ ﺍﻟﺮﺏ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺍﻟﺬﻱ ﻓﺎﻗﺖ ﻋﻈﻤﺘﻪ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺪﺑﺮ‪ ،‬ﻭ ﹶﻛﻠﱠﺖ ﺍﻷﻟﺴـﻦ ﻋـﻦ‬
‫ﺗﻔﺴﲑ ﺻﻔﺘﻪ‪ ،‬ﻭﺍﳓﺼﺮﺕ ﺍﻟﻌﻘﻮﻝ ﺩﻭﻥ ﻣﻌﺮﻓﺔ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﺭﺩﺕ ﻋﻈﻤﺘﻪ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻓﻠـﻢ‬
‫ﲡﺪ ﻣﺴﺎﻏﺎ ﻓﺮﺟﻌﺖ ﺧﺎﺳﺌﺔ ﻭﻫﻲ ﺣﺴﲑﺓ‪ .‬ﻭﺇﳕﺎ ﺃﹸﻣﺮﻭﺍ ﺑﺎﻟﻨﻈﺮ ﻭﺍﻟﺘﻔﻜﺮ ﻓﻴﻤﺎ ﺧﻠـﻖ‬
‫ﺑﺎﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﺎﻝ‪] :‬ﻛﻴﻒ[ ﳌﻦ ﱂ ﻳﻜﻦ ﻣﺮﺓ ﰒ ﻛﺎﻥ‪ ،‬ﻓﺄﻣﺎ ﺍﻟـﺬﻱ ﻻ ‪‬ﻳﺤ‪‬ـﻮﻝ‪،‬‬
‫ﻭﻻﻳﺰﻭﻝ‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬ﺰﻝﹾ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻣﺜﻞ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻌﻠﻢ ﻛﻴﻒ ﻫﻮ ﺇﻻ ﻫﻮ‪ .‬ﻭﻛﻴﻒ ﻳﻌﺮﻑ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﺪﺭ ﻣﻦ ﱂ ﻳﺒﺪﺃ‪ ،‬ﻭﻣﻦ ﻻ ﳝﻮﺕ ﻭﻻ ﻳﺒﻠﻰ؟ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻟﺼﻔﺔ ﺷﻲﺀ ﻣﻨﻪ ﺣﺪ ﺃﻭ‬
‫ﻣﻨﺘﻬﻰ‪ ،‬ﻳﻌﺮﻓﻪ ﻋﺎﺭﻑ ﺃﻭ ﳛﺪ ﻗﺪﺭﻩ ﻭﺍﺻﻒ؟ ﻋﻠﻰ ﺃﻧﻪ ﺍﳊﻖ ﺍﳌﺒﲔ ﻻ ﺣﻖ ﺃﺣﻖ ﻣﻨﻪ‪،‬‬
‫ﻭﻻ ﺷﻲﺀ ﺃﺑﲔ ﻣﻨﻪ‪ .‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻋﺠﺰ ﺍﻟﻌﻘﻮﻝ ﻋﻦ ﲢﻘﻴﻖ ﺻﻔﺘﻪ‪ ،‬ﻋﺠﺰﻫﺎ ﻋﻦ ﲢﻘﻴﻖ‬
‫‪/‬ﺻﻔﺔ ﺃﺻﻐﺮ ﺧﻠﻘﻪ ﻻ ﺗﻜﺎﺩ ﺗﺮﺍﻩ ﺻﻐﺮ‪‬ﺍ ﳚﻮﻝ ﻭﻳﺰﻭﻝ‪ ،‬ﻭﻻ ﻳﺮﻯ ﻟﻪ ﲰﻊ ﻭﻻ ﺑﺼﺮ؛ ﳌﺎ‬
‫ﻳﺘﻘﻠﺐ ﺑﻪ ﻭﳛﺘﺎﻝ ﻣﻦ ﻋﻘﻠﻪ ﺃﻋﻀﻞ ﺑﻚ‪ ،‬ﻭﺃﺧﻔﻲ ﻋﻠﻴﻚ ﳑﺎ ﻇﻬﺮ ﻣﻦ ﲰﻌﻪ ﻭﺑﺼﺮﻩ‪،‬‬
‫ﺲ ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ﺷ‪‬ـ ‪‬ﻲ ٌﺀ‬
‫ﻓﺘﺒﺎﺭﻙ ﺍﻟﻠﹼﻪ ﺃﺣﺴﻦ ﺍﳋﺎﻟﻘﲔ‪ ،‬ﻭﺧﺎﻟﻘﻬﻢ ﻭﺳﻴﺪ ﺍﻟﺴﺎﺩﺓ‪ ،‬ﻭﺭ‪‬ﻢ {ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼ ‪‬ﲑ} ]ﺍﻟﺸﻮﺭﻯ‪.[11:‬ﻗﻠﺖ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﻻ ﻳﺴﻌﻔﻪ ﺑﺸﻲﺀ ﻓﻘﺪ ﻧﺺ‬ ‫ﺴﻤ‪‬ﻴ ‪‬ﻊ ﺍﻟ‪‬ﺒ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬‬
‫ﻓﻴﻪ ﺃﻥ ﺍﷲ ﻻ ﻳﺰﻭﻝ ﻭﻻ ﳛﻮﻝ ‪ ،‬ﻭﻧﻔﻰ ﻓﻴﻪ ﺍﳊﺪ ﻭﺍﳌﻨﺘﻬﻰ ﻋﻦ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﻓﻴـﻪ‬
‫ﻣﺬﻫﺐ ﺍﻟﺘﻔﻮﻳﺾ ﺍﻟﺬﻱ ﻳﻌﺘﱪﻩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﻟﻮﻫﺎﺑﻴﺔ ﻣﺬﻫﺐ ﺍﻟﺘﺠﻬﻴﻞ ﻭﻣﻦ ﺷﺮ ﺃﻗﻮﺍﻝ‬
‫ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻹﳊﺎﺩ ‪ ،‬ﺃﻣﺎ ﻗﻮﻟﻪ ﻓﺈﻧﻪ ﻻ ﻳﻌﻠﻢ ﻛﻴﻒ ﻫﻮ ﺇﻻ ﻫﻮ ‪ ،‬ﻓﻮﺍﺿﺢ ﺑـﲔ ﺃﻥ‬
‫ﺍﳌﺮﺍﺩ ﺍﳊﻘﻴﻘﺔ ﻭﻟﻴﺲ ﺍﻟﻜﻴﻒ ﺍﻟﺬﻱ ﻫﻮ ﲟﻌﲎ ﺍﻟﺸﻜﻞ ﻭﺍﳍﻴﺌﺔ ‪ .‬ﻓﻼ ﻳﻌﻠﻢ ﺃﺣﺪ ﺣﻘﻴﻘﺔ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﳏﻤـﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺯﻣﻨﲔ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺻﻨﻔﻪ‬
‫ﰲ ]ﺃﺻﻮﻝ ﺍﻟﺴﻨﺔ[ ﻗﺎﻝ ﻓﻴﻪ ﻗﺎﻝ ﰲ‪]:‬ﺑﺎﺏ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻨﺰﻭﻝ[‬

‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪) :‬ﺇﻥ ﺍﻟﻠﹼﻪ ﻳﻨﺰﻝ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺆﻣﻨﻮﻥ ﺑﺬﻟﻚ ﻣﻦ ﻏﲑ‬
‫ﺃﻥ ﳛﺪﻭﺍ ﻓﻴﻪ ﺣﺪ‪‬ﺍ‪ ،‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻳﻖ ﻣﺎﻟﻚ ﻭﻏﲑﻩ(‪ .‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪ :‬ﻭﺃﺧﱪﱐ‬
‫ﻭﻫﺐ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻭﺿﺎﺡ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺃﺩﺭﻛـﺖ ﻣـﻦ‬
‫ﻀﻴ‪‬ﻞ ﺑﻦ ﻋﻴﺎﺽ‪ ،‬ﻭﻋﻴﺴﻰ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭ ‪‬ﻭﻛ‪‬ﻴﻊ‪ ،‬ﻛﺎﻧﻮﺍ‬‫ﺍﳌﺸﺎﺋﺦ‪ :‬ﻣﺎﻟﻚ ﻭﺳﻔﻴﺎﻥ‪ ،‬ﻭﹸﻓ ‪‬‬
‫ﻱ ﻋﻦ ﺍﻟﻨﺰﻭﻝ‬ ‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻟﻨﺰﻭﻝ ﺣﻖ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ‪‬ﻭﺿ‪‬ﺎﺡ‪ :‬ﻭﺳﺄﻟﺖ ﻳﻮﺳﻒ ﺑﻦ ‪‬ﻋ ‪‬ﺪ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺃﻭﻣﻦ ﺑﻪ‪ ،‬ﻭﻻ ﺃ ‪‬ﺣ ‪‬ﺪ ﻓﻴﻪ ﺣﺪ‪‬ﺍ‪ ،‬ﻭﺳﺄﻟﺖ ﻋﻨﻪ ﺍﺑﻦ ﻣﻌﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﺃﹸﻗ ‪‬ﺮ ﺑﻪ‪،‬‬
‫ﻭﻻ ﺃ ‪‬ﺣ ‪‬ﺪ ﻓﻴﻪ ﺣﺪ‪‬ﺍ ‪ .‬ﻗﻠﺖ ﻭﻫﺬﺍ ﻟﻔﻆ ﺻﺮﻳﺢ ﰲ ﺩﻓﻊ ﻭﻧﻔﻲ ﺍﳊـﺪ ﻭﺍﻟﺘﺤﺪﻳـﺪ ﰲ‬
‫ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ ﻭﺇﺛﺒﺎﺗﻪ ﻛﻤﺎ ﺟﺎﺀ ﻣﻦ ﻏﲑ ﺗﻌﻴﲔ ﻭﻧﻔﻲ ﺃﻱ ﺣﺪ ﻓﻴﻪ ﻭﻫﻮ ﻣـﺬﻫﺐ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺘﻔﻮﻳﺾ ﺍﳌﻘﺮﺭ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ .‬ﰒ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﻗﺒﻞ ﺫﻟﻚ ﰲ ]ﺍﻹﳝﺎﻥ ﺑﺼـﻔﺎﺕ‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺃﲰﺎﺋﻪ[ ﻗﺎﻝ‪ :‬ﻭﺍﻋﻠﻢ ﺑﺄﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﹼﻪ ﻭﲟﺎ ﺟﺎﺀﺕ ﺑﻪ ﺃﻧﺒﻴﺎﺅﻩ ﻭﺭﺳﻠﻪ‪،‬‬
‫ﻳﺮﻭﻥ ﺍﳉﻬﻞ ﲟﺎ ﱂ ﳜﱪ ﺑﻪ ﻋﻦ ﻧﻔﺴﻪ ﻋﻠﻤ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﺠﺰ ﻋﻤﺎ ﱂ ﻳﺪﻉ ﺇﻟﻴﻪ ﺇﳝﺎﻧ‪‬ﺎ‪ ،‬ﻭﺃ‪‬ـﻢ‬
‫ﺇﳕﺎ ﻳﻨﺘﻬﻮﻥ ﻣﻦ ﻭﺻﻔﻪ ﺑﺼﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ ﺇﱃ ﺣﻴﺚ ﺍﻧﺘﻬﻰ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ‪.‬‬
‫ﻚ ﹺﺇﻟﱠﺎ ‪‬ﻭ ‪‬ﺟﻬ‪‬ـ ‪‬ﻪ ]ﺍﻟﻘﺼـﺺ‪:‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ـ ﻭﻫﻮ ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ ـ‪ :‬ﹸﻛ ﱡﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻫ‪‬ﺎ‪‬ﻟ ‪‬‬
‫ﻱ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ‪‬ﺷﻬ‪‬ﺎﺩ ﹰﺓ ﻗﹸـ ﹺﻞ ﺍﻟﻠﹼـ ‪‬ﻪ ﺷ‪‬ـﻬﹺﻴ ‪‬ﺪ ﹺﺑ‪‬ﻴﻨﹺـﻲ ‪‬ﻭ‪‬ﺑﻴ‪‬ـ‪‬ﻨ ﹸﻜ ‪‬ﻢ}‬ ‫‪ ،[88‬ﻭﻗﺎﻝ‪ :‬ﹸﻗ ﹾﻞ ﹶﺃ ‪‬‬
‫ﺴ ‪‬ﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[28:‬ﻭﻗﺎﻝ‪ :‬ﹶﻓﹺﺈﺫﹶﺍ ‪‬ﺳ ‪‬ﻮ‪‬ﻳ‪‬ﺘ ‪‬ﻪ‬ ‫ﺤ ﱢﺬ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ ،[19:‬ﻭﻗﺎﻝ‪ :‬ﻭ‪‬ﻳ ‪‬‬
‫ﻚ ﹺﺑﹶﺄ ‪‬ﻋ‪‬ﻴﹺﻨﻨ‪‬ﺎ{ ]ﺍﻟﻄﻮﺭ‪ ،[48:‬ﻭﻗﺎﻝ‪:‬‬ ‫ﺖ ﻓ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﻦ ﺭ‪‬ﻭﺣ‪‬ﻲ ]ﺹ‪ [72:‬ﻭﻗﺎﻝ‪} :‬ﹶﻓﹺﺈ‪‬ﻧ ‪‬‬ ‫ﺨ ‪‬‬ ‫‪‬ﻭ‪‬ﻧ ﹶﻔ ‪‬‬
‫ﺖ‬‫ﺖ ﺍﻟﻴﻬﻮﺩ ‪‬ﻳ ‪‬ﺪ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻐﻠﹸﻮﻟﹶـ ﹲﺔ ﹸﻏﻠﱠـ ‪‬‬ ‫ﺼ‪‬ﻨ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ‪‬ﻴﻨﹺﻲ} ]ﻃﻪ‪ ،[93:‬ﻭﻗﺎﻝ‪{ :‬ﻭ‪‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫‪‬ﻭ‪‬ﻟ‪‬ﺘ ‪‬‬
‫ﺽ‬‫ﹶﺃ‪‬ﻳﺪ‪‬ﻳ ﹺﻬ ‪‬ﻢ ‪‬ﻭﹸﻟ ‪‬ﻌﻨ‪‬ﻮﹾﺍ ﹺﺑﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﹾﺍ ‪‬ﺑ ﹾﻞ ‪‬ﻳﺪ‪‬ﺍ ‪‬ﻩ ‪‬ﻣ‪‬ﺒﺴ‪‬ﻮ ﹶﻃﺘ‪‬ﺎ ‪‬ﻥ} ]ﺍﳌﺎﺋﺪﺓ‪ ،[64 :‬ﻭﻗﺎﻝ‪{ :‬ﻭ‪‬ﺍﻟﹾـﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺨﺎﻓﹶﺎ ﹺﺇ‪‬ﻧﻨﹺﻲ ‪‬ﻣ ‪‬ﻌ ﹸﻜﻤ‪‬ﺎ‬‫ﻀ‪‬ﺘ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ} ﺍﻵﻳﺔ ]ﺍﻟﺰﻣﺮ‪ ،[67:‬ﻭﻗﺎﻝ‪{ :‬ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ ﹶﻗ‪‬ﺒ ‪‬‬
‫ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ‪‬ﻭﹶﺃﺭ‪‬ﻯ} ]ﻃﻪ‪ ،[64:‬ﻭﻗﺎﻝ‪ { :‬ﻭ ﹶﻛﱠﻠ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺗ ﹾﻜﻠ‪‬ﻴﻤ‪‬ﺎ} ]ﺍﻟﻨﺴﺎﺀ‪.[164:‬‬
‫ﺽ} ﺍﻵﻳﺔ ]ﺍﻟﻨﻮﺭ‪ ،[35:‬ﻭﻗﺎﻝ‪{ :‬ﺍﻟﻠﹼـ ‪‬ﻪ ﹶﻻ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪{ :‬ﺍﻟﱠﻠ ‪‬ﻪ ﻧ‪‬ﻮ ‪‬ﺭ ﺍﻟ ‪‬‬
‫ﺕ ‪‬ﻭﻣ‪‬ـﺎ ﻓ‪‬ـﻲ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬‫ﺤ ‪‬ﻲ ﺍﹾﻟ ﹶﻘﻴ‪‬ﻮ ‪‬ﻡ ﹶﻻ ‪‬ﺗ ﹾﺄ ‪‬ﺧ ﹸﺬ ‪‬ﻩ ‪‬ﺳ‪‬ﻨ ﹲﺔ ﻭ‪ ‬ﹶﻻ ‪‬ﻧ ‪‬ﻮ ‪‬ﻡ ﱠﻟ ‪‬ﻪ ﻣ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬ ‫ﹺﺇﻟﹶـ ‪‬ﻪ ﹺﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹺﺇ ﱠﻻ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻳﺪ‪‬ﻳ ﹺﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻔﻬ‪‬ـ ‪‬ﻢ ‪‬ﻭ ﹶﻻ‬
‫ﺽ ﻣ‪‬ﻦ ﺫﹶﺍ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ ‪‬‬ ‫ﺍ َﻷ ‪‬ﺭ ﹺ‬
‫ﺽ ‪‬ﻭ ﹶﻻ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬‫ﺸ ‪‬ﻲ ٍﺀ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ ﹺﺇ ﱠﻻ ﹺﺑﻤ‪‬ﺎ ﺷ‪‬ﺎﺀ ‪‬ﻭ ‪‬ﺳ ‪‬ﻊ ﹸﻛ ‪‬ﺮﺳ‪‬ـ‪‬ﻴ ‪‬ﻪ ﺍﻟﺴ‪‬ـﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫‪‬ﻳﺤ‪‬ﻴﻄﹸﻮ ﹶﻥ ﹺﺑ ‪‬‬
‫‪‬ﻳﺆ‪‬ﻭ ‪‬ﺩ ‪‬ﻩ ‪‬ﺣ ﹾﻔ ﹸﻈ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌ‪‬ﻠ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌﻈ‪‬ﻴ ‪‬ﻢ} ﺍﻵﻳﺔ ]ﺍﻟﺒﻘﺮﺓ‪ ،[255:‬ﻭﻗﺎﻝ‪{:‬ﻫ‪‬ـ ‪‬ﻮ ﺍﻟﹾـﹶﺄ ‪‬ﻭ ﹸﻝ‬
‫ﻭ‪‬ﺍﻟﹾﺂ ‪‬ﺧ ‪‬ﺮ ﻭ‪‬ﺍﻟﻈﱠﺎ ‪‬ﻫ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎ ‪‬ﻃ ‪‬ﻦ} ]ﺍﳊﺪﻳﺪ‪ ،[3:‬ﻭﻣﺜﻞ ﻫﺬﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ‪ .‬ﻓﻬﻮ ـ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ـ ﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻛﻤﺎ ﺃﺧﱪﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻪ ﻭﺟﻪ‪ ،‬ﻭﻧﻔﺲ‪ ،‬ﻭﻏﲑ‬
‫ﺫﻟﻚ ﳑﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺴﻤﻊ‪ ،‬ﻭﻳﺮﻯ‪ ،‬ﻭﻳﺘﻜﻠﻢ‪ ،‬ﻫﻮ ﺍﻷﻭﻝ ﻻ ﺷـﻲﺀ ﻗﺒﻠـﻪ‪،‬‬
‫ﻭﺍﻵﺧﺮ ﺍﻟﺒﺎﻗﻲ ﺇﱃ ﻏﲑ ‪‬ﺎﻳﺔ ﻭﻻ ﺷﻲﺀ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺍﻟﻌﺎﱃ ﻓﻮﻕ ﻛـﻞ ﺷـﻲﺀ‪،‬‬
‫ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﺑﻄﻦ ﻋﻠﻤﻪ ﲞﻠﻘﻪ ﻓﻘﺎﻝ‪ { :‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹺﺑ ﹸﻜ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻋﻠ‪‬ﻴ ‪‬ﻢ} ]ﺍﳊﺪﻳﺪ‪ [3:‬ﻗﻴﻮﻡ ﺣﻲ‬
‫ﻻ ﺗﺄﺧﺬﻩ ‪‬ﺳ‪‬ﻨ ﹲﺔ ﻭﻻ ﻧﻮﻡ‪ .‬ﻭﺫﻛﺮ ]ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ[ ﰒ ﻗﺎﻝ‪ :‬ﻓﻬﺬﻩ ﺻﻔﺎﺕ ﺭﺑﻨﺎ ﺍﻟﱵ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺻﻒ ‪‬ﺎ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻭﺻﻔﻪ ‪‬ﺎ ﻧﺒﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻨﻬﺎ ﲢﺪﻳﺪ ﻭﻻ ﺗﺸﺒﻴﻪ‪،‬‬
‫ﺼ ‪‬ﲑ} ]ﺍﻟﺸﻮﺭﻯ‪ .[11:‬ﺍ‪.‬ﻫــ‪.‬‬ ‫ﺴﻤ‪‬ﻴ ‪‬ﻊ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﺲ ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬‬
‫ﻭﻻ ﺗﻘﺪﻳﺮ‪{ :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻣﻠﺨﺼﺎ ﻗﻠﺖ ﻫﺬﺍ ﳐﺘﺼﺮ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻣﺎ ﻧﻘﻠﻨﺎﻩ ﻫﻮ ﺧﻼﻑ ﺍﻋﺘﻘﺎﺩ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﻭﻻ ﻳﻮﺻﻠﻪ ﺇﱃ ﻣﺮﺍﺩﻩ ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﺎ‬
‫ﻧﺼﻪ ‪ :‬ﻭﻛﻼﻡ ﺍﻷﺋﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻃﻮﻝ ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﺗﺴﻊ ﻫﺬﻩ ﺍﻟﻔﺘﻴﺎ ﻋﺸﺮﻩ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻛﻼﻡ ﺍﻟﻨﺎﻗﻠﲔ ﳌﺬﻫﺒﻬﻢ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄـﺎﰊ ﰲ ﺭﺳـﺎﻟﺘﻪ‬
‫ﺍﳌﺸﻬﻮﺭﺓ ﰲ ]ﺍﻟﻐﻨﻴﺔ ﻋﻦ ﺍﻟﻜﻼﻡ ﻭﺃﻫﻠﻪ[ ﻗﺎﻝ‪] :‬ﻓﺄﻣﺎ ﻣﺎ ﺳﺄﻟﺖ ﻋﻨﻪ ﻣﻦ ﺍﻟﺼـﻔﺎﺕ‪،‬‬
‫ﻭﻣﺎ ﺟﺎﺀ ﻣﻨﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﻥ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﺇﺛﺒﺎ‪‬ﺎ ﻭﺇﺟﺮﺍﺅﻫـﺎ ﻋﻠـﻰ‬
‫ﻇﻮﺍﻫﺮﻫﺎ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﻧﻔﺎﻫﺎ ﻗﻮﻡ ﻓﺄﺑﻄﻠﻮﺍ ﻣﺎ ﺃﺛﺒﺘـﻪ ﺍﻟﻠﹼـﻪ‪،‬‬
‫ﻭﺣﻘﻘﻬﺎ ﻗﻮﻡ ﻣﻦ ﺍﳌﺜﺒﺘﲔ ﻓﺨﺮﺟﻮﺍ ﰲ ﺫﻟﻚ ﺇﱃ ﺿﺮﺏ ﻣﻦ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻜﻴﻴﻒ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﻟﻘﺼﺪ ﰲ ﺳﻠﻮﻙ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ ﺑﲔ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻭﺩﻳﻦ ﺍﻟﻠﹼﻪ ـ ﺗﻌﺎﱃ ـ ﺑﲔ ﺍﻟﻐﺎﱄ‬
‫ﻓﻴﻪ ﻭﺍﳉﺎﰲ ﻭﺍﳌﻘﺼﺮ ﻋﻨﻪ‪ .‬ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ‪ :‬ﺃﻥ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺼﻔﺎﺕ ﻓـﺮﻉ ﻋﻠـﻰ‬
‫ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﳛﺘﺬﻯ ﰲ ﺫﻟﻚ ﺣﺬﻭﻩ ﻭﻣﺜﺎﻟﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻌﻠﻮﻣ‪‬ـﺎ ﺃﻥ ﺇﺛﺒـﺎﺕ‬
‫ﺍﻟﺒﺎﺭﻱ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺇﳕﺎ ﻫﻮ ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ ﻻ ﺇﺛﺒﺎﺕ ﻛﻴﻔﻴﺔ‪ ،‬ﻓﻜـﺬﻟﻚ ﺇﺛﺒـﺎﺕ‬
‫ﺻﻔﺎﺗﻪ ﺇﳕﺎ ﻫﻮ ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ ﻻ ﺇﺛﺒﺎﺕ ﲢﺪﻳﺪ ﻭﺗﻜﻴﻴﻒ‪ .‬ﻓﺈﺫﺍ ﻗﻠﻨﺎ‪ :‬ﻳﺪ ﻭﲰﻊ‪ ،‬ﻭﺑﺼﺮ‬
‫ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻓﺈﳕﺎ ﻫﻲ ﺻﻔﺎﺕ ﺃﺛﺒﺘﻬﺎ ﺍﻟﻠﹼﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻟﺴﻨﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻌﲎ ﺍﻟﻴﺪ ﺍﻟﻘﻮﺓ‬
‫ﺃﻭ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻻ ﻣﻌﲎ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻻ ﻧﻘﻮﻝ‪ :‬ﺇ‪‬ﺎ ﺟﻮﺍﺭﺡ‪ ،‬ﻭﻻ ﻧﺸـﺒﻬﻬﺎ‬
‫ﺑﺎﻷﻳﺪﻱ ﻭﺍﻷﲰﺎﻉ ﻭﺍﻷﺑﺼﺎﺭ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺟﻮﺍﺭﺡ ﻭﺃﺩﻭﺍﺕ ﻟﻠﻔﻌﻞ‪ ،‬ﻭﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻘﻮﻝ‬
‫ﺇﳕﺎ ﻭﺟﺐ ﺑﺈﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ؛ ﻷﻥ ﺍﻟﺘﻮﻗﻴﻒ ﻭﺭﺩ ‪‬ﺎ‪ ،‬ﻭﻭﺟﺐ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻋﻨﻬﺎ؛ ﻷﻥ‬
‫ﺍﻟﻠﹼﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺟﺮﻯ ﻗﻮﻝ ﺍﻟﺴﻠﻒ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ[‪ .‬ﻫﺬﺍ‬
‫ﻛﻠﻪ ﻛﻼﻡ ﺍﳋﻄﺎﰊ ‪ .‬ﻭﻫﻜﺬﺍ ﻗﺎﻟﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺍﳊﺎﻓﻆ ﰲ ﺭﺳﺎﻟﺔ ﻟﻪ‪ ،‬ﺃﺧﱪ ﻓﻴﻬﺎ‬
‫ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳋﻄﺎﰊ ﻗﺪ ﻧﻘﻞ ﳓﻮ‪‬ﺍ ﻣﻨﻪ‬
‫ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻻ ﳛﺼﻰ ﻋﺪﺩﻫﻢ‪ ،‬ﻣﺜﻞ ﺃﰊ ﺑﻜﺮ ﺍﻹﲰﺎﻋﻴﻠﻲ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﳛﲕ ﺑﻦ ﻋﻤﺎﺭ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺴﺠﺰﻱ‪ ،‬ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﰊ ﺇﲰﺎﻋﻴﻞ ﺍﳍﺮﻭﻱ ﺻﺎﺣﺐ ]ﻣﻨﺎﺯﻝ ﺍﻟﺴﺎﺋﺮﻳﻦ[‪ ،‬ﻭ]ﺫﻡ‬
‫ﺍﻟﻜﻼﻡ[ ﻭﻫﻮ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﻮﺻﻒ‪ ،‬ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﻟﺼـﺎﺑﻮﱐ‪ ،‬ﻭﺃﰊ‬
‫ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﻟﻨﻤﺮﻱ ﺇﻣﺎﻡ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ‬
‫ﺍﳌﻜﻲ ـ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ‪] :‬ﺍﻟﺘﻌﺮﻑ ﺑﺄﺣﻮﺍﻝ ﺍﻟﻌﺒﺎﺩ ﻭﺍﳌﺘﻌﺒﺪﻳﻦ[ ـ ﻗﺎﻝ‪] :‬ﺑﺎﺏ‬
‫ﻣﺎ ﳚﻲﺀ ﺑﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻠﺘﺎﺋﺒﲔ[ ﻭﺫﻛﺮ ﺃﻧﻪ ﻳﻮﻗﻌﻬﻢ ﰲ ﺍﻟﻘﻨﻮﻁ‪ ،‬ﰒ ﰲ ﺍﻟﻐﺮﻭﺭ ﻭﻃـﻮﻝ‬
‫ﺍﻷﻣﻞ‪ ،‬ﰒ ﰲ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻓﻘﺎﻝ ‪] :‬ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﻮﺳﻮﺱ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻟﺘﺸﻜﻞ ﺃﻭ ﰲ‬
‫ﺻﻔﺎﺕ ﺍﻟﺮﺏ ﺑﺎﻟﺘﻤﺜﻴﻞ ﻭﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﺃﻭ ﺑﺎﳉﺤﺪ ﳍﺎ ﻭﺍﻟﺘﻌﻄﻴﻞ[‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺪ ﺫﻛﺮ ﺣﺪﻳﺚ‬
‫ﺍﻟﻮﺳﻮﺳﺔ ‪:‬‬

‫ﻭﺍﻋﻠﻢ ـ ﺭﲪﻚ ﺍﻟﻠﹼﻪ ـ ﺃﻥ ﹸﻛ ﱠﻞ ﻣﺎ ﺗﻮﳘﻪ ﻗﻠﺒﻚ‪ ،‬ﺃﻭ ﺳ‪‬ـﻨ‪‬ﺢ ]ﺃﻱ‪ :‬ﻋ‪‬ـﺮ‪‬ﺽ[‪ .‬ﰲ‬
‫ﳎﺎﺭﻱ ﻓﻜﺮﻙ‪ ،‬ﺃﻭ ﺧﻄﺮ ﰲ ﻣﻌﺎﺭﺿﺎﺕ ﻗﻠﺒﻚ‪ ،‬ﻣﻦ ﺣﺴﻦ‪ ،‬ﺃﻭ ‪‬ﺎﺀ‪ ،‬ﺃﻭ ﺿـﻴﺎﺀ‪ ،‬ﺃﻭ‬
‫ﺇﺷﺮﺍﻕ ﺃﻭ ﲨﺎﻝ‪ ،‬ﺃﻭ ﺳﻨﺢ ﻣﺴﺎﺋﻞ‪ ،‬ﺃﻭ ﺷﺨﺺ ﻣﺘﻤﺜﻞ‪ ،‬ﻓﺎﻟﻠﹼﻪ ـ ﺗﻌـﺎﱃ ـ ﺑﻐـﲑ‬
‫ﺲ ﹶﻛ ‪‬ﻤﹾﺜﻠ‪‬ـ ‪‬ﻪ‬
‫ﺫﻟﻚ‪ ،‬ﺑﻞ ﻫﻮ ـ ﺗﻌﺎﱃ ـ ﺃﻋﻈﻢ ﻭﺃﺟﻞ ﻭﺃﻛﱪ‪ ،‬ﺃﻻ ﺗﺴﻤﻊ ﻟﻘﻮﻟﻪ‪{ :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﺷ ‪‬ﻲ ٌﺀ} ]ﺍﻟﺸﻮﺭﻯ‪ ،[11:‬ﻭﻗﻮﻟﻪ‪ { :‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸﻦ ﱠﻟ ‪‬ﻪ ﹸﻛ ﹸﻔﻮ‪‬ﺍ ﹶﺃ ‪‬ﺣ ‪‬ﺪ} ]ﺍﻹﺧﻼﺹ‪ [4:‬ﺃﻯ‪:‬‬
‫ﻻ ﺷﺒﻴﻪ ﻭﻻ ﻧﻈﲑ ﻭﻻ ﻣﺴﺎﻭﻱ ﻭﻻ ﻣﺜﻞ‪ ،‬ﺃﻭ ﱂ ﺗﻌﻠﻢ ﺃﻧﻪ ﳌﺎ ﲡﻠﻲ ﻟﻠﺠﺒﻞ ﺗﺪﻛـﺪﻙ‬
‫ﻟﻌﻈﻢ ﻫﻴﺒﺘﻪ ﻭﺷﺎﻣﺦ ﺳﻠﻄﺎﻧﻪ؟ ﻓﻜﻤﺎ ﻻ ﻳﺘﺠﻠﻰ ﻟﺸﻲﺀ ﺇﻻ ﺍﻧﺪﻙ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﺘﻮﳘـﻪ‬
‫ﺃﺣﺪ ﺇﻻ ﻫﻠﻚ‪ .‬ﻓﺮﺩ ﲟﺎ ﺑﲔ ﺍﻟﻠﹼﻪ ﰲ ﻛﺘﺎﺑﻪ ﻣﻦ ﻧﻔﺴﻪ ﻋﻦ ﻧﻔﺴﻪ ﺍﻟﺘﺸـﺒﻴﻪ ﻭﺍﳌﺜـﻞ‪،‬‬
‫ﻭﺍﻟﻨﻈﲑ ﻭﺍﻟﻜﻒﺀ ‪ .‬ﻓﺈﻥ ﺍﻋﺘﺼﻤﺖ ‪‬ﺎ ﻭﺍﻣﺘﻨﻌﺖ ﻣﻨﻪ‪ ،‬ﺃﺗﺎﻙ ﻣﻦ ﻗﺒﻞ ﺍﻟﺘﻌﻄﻴﻞ ﻟﺼﻔﺎﺕ‬
‫ﺍﻟﺮﺏ ـ ﺗﻌﺎﱃ ﻭﺗﻘﺪﺱ ـ ﰲ ﻛﺘﺎﺑﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻚ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺻﻮﻓﹰﺎ ﺑﻜﺬﺍ ﺃﻭ ﻭﺻﻔﺘﻪ ﺃﻭﺟﺐ ﻟﻪ ﺍﻟﺘﺸﺒﻴﻪ ﻓﺄﻛﺬﺑـﻪ؛ ﻷﻧـﻪ‬
‫ﺍﻟﻠﻌﲔ ﺇﳕﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﺰﻟﻚ ﻭﻳﻐﻮﻳﻚ‪ ،‬ﻭﻳﺪﺧﻠﻚ ﰲ ﺻﻔﺎﺕ ﺍﳌﻠﺤﺪﻳﻦ‪ ،‬ﺍﻟـﺰﺍﺋﻐﲔ‪،‬‬
‫ﺍﳉﺎﺣﺪﻳﻦ ﻟﺼﻔﺔ ﺍﻟﺮﺏ ـ ﺗﻌﺎﱃ ‪.‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﻋﻠﻢ ـ ﺭﲪﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ـ ﺃﻥ ﺍﻟﻠﹼﻪ ـ ﺗﻌﺎﱃ ـ ﻭﺍﺣﺪ ﻻ ﻛﺎﻵﺣﺎﺩ‪ ،‬ﻓﺮﺩ ﺻﻤﺪ‪،‬‬
‫ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮ‪‬ﺍ ﺃﺣﺪ ـ ﺇﱃ ﺃﻥ ﻗﺎﻝ ـ ‪:‬ﺧﻠﺼﺖ ﻟﻪ ﺍﻷﲰـﺎﺀ‬
‫ﺴﹺﻨﻴ‪‬ﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﻭﺍﻗﻌﺔ ﰲ ﻗﺪﱘ ﺍﻷﺯﻝ ﺑﺼﺪﻕ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﱂ ﻳﺴﺘﺤﺪﺙ ـ ﺗﻌـﺎﱃ ـ‬ ‫ﺍﻟ ‪‬‬
‫ﺻﻔﺔ ﻛﺎﻥ ﻣﻨﻬﺎ ﺧﻠﻴ‪‬ﺎ‪ ،‬ﻭﺍﲰ‪‬ﺎ ﻛﺎﻥ ﻣﻨﻪ ﺑﺮﻳ‪‬ﺎ‪ ،‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻜﺎﻥ ﻫﺎﺩﻳ‪‬ﺎ ﺳـﻴﻬﺪﻱ‪،‬‬
‫ﻭﺧﺎﻟﻘﹰﺎ ﺳﻴﺨﻠﻖ‪ ،‬ﻭﺭﺍﺯﻗﹰﺎ ﺳﲑﺯﻕ‪ ،‬ﻭﻏﺎﻓﺮ‪‬ﺍ ﺳﻴﻐﻔﺮ‪ ،‬ﻭﻓﺎﻋﻠﹰﺎ ﺳﻴﻔﻌﻞ‪ ،‬ﻭﱂ ﳛﺪﺙ ﻟـﻪ‬
‫‪/‬ﺍﻻﺳﺘﻮﺍﺀ ﺇﻻ ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺻﻔﺔ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻬﻮ ﻳﺴﻤﻲ ﺑﻪ ﰲ ﲨﻠـﺔ‬
‫ﻓﻌﻠﻪ ‪.‬‬

‫ﺻﻔ‪‬ﺎ " ]ﺍﻟﻔﺠﺮ‪ [22:‬ﲟﻌـﲎ‪:‬‬ ‫ﺻﻔ‪‬ﺎ ‪‬‬

‫ﻚ ‪‬‬ ‫ﻚ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﹶﻠ ‪‬‬
‫ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ " :‬ﻭﺟ‪‬ﺎﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺃﻧﻪ ﺳﻴﺠﻲﺀ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﺤﺪﺙ ﺍﻻﺳﻢ ﺑﺎ‪‬ﻲﺀ‪ ،‬ﻭﲣﻠﻒ ﺍﻟﻔﻌﻞ ﻟﻮﻗﺖ ﺍ‪‬ﻲﺀ‪ ،‬ﻓﻬﻮ ﺟﺎﺀ‬
‫ﺳﻴﺠﻲﺀ‪ ،‬ﻭﻳﻜﻮﻥ ﺍ‪‬ﻲﺀ ﻣﻨﻪ ﻣﻮﺟﻮﺩ‪‬ﺍ ﺑﺼﻔﺔ ﻻ ﺗﻠﺤﻘﻪ ﺍﻟﻜﻴﻔﻴﺔ ﻭﻻ ﺍﻟﺘﺸـﺒﻴﻪ؛ ﻷﻥ‬
‫ﺫﻟﻚ ﻓﻌﻞ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻓﻴﺴﺘﺤﺴﺮ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺗﻨﻘﻄﻊ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻟﺪﺧﻮﻝ ﰲ ﲢﺼﻴﻞ‬
‫ﻛﻴﻔﻴﺔ ﺍﳌﻌﺒﻮﺩ‪ ،‬ﻓﻼ ﺗﺬﻫﺐ ﰲ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻻ ﻣﻌﻄﻼ ﻭﻻ ﻣﺸﺒﻬ‪‬ﺎ‪ ،‬ﻭﺍﺭﺽ ﷲ ﲟـﺎ‬
‫ﺭﺿﻲ ﺑﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻗﻒ ﻋﻨﺪ ﺧﱪﻩ ﻟﻨﻔﺴﻪ ﻣﺴﻠﻤ‪‬ﺎ‪ ،‬ﻣﺴﺘﺴﻠﻤ‪‬ﺎ‪ ،‬ﻣﺼﺪﻗﹰﺎ‪ ،‬ﺑﻼ ﻣﺒﺎﺣﺜـﺔ‬
‫ﺍﻟﺘﻨﻔﲑ‪ ،‬ﻭﻻ ﻣﻨﺎﺳﺒﺔ ﺍﻟﺘﻨﻘﲑ ‪ .‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪:‬ﻓﻬﻮ ـ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ـ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻧﺎ ﺍﻟﻠﹼﻪ ﻻ‬
‫ﺍﻟﺸﺠﺮﺓ‪ ،‬ﺍﳉﺎﺋﻲ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﺟﺎﺋﻴ‪‬ﺎ‪ ،‬ﻻ ﺃﻣﺮﻩ‪ ،‬ﺍﳌﺘﺠﻠﻲ ﻷﻭﻟﻴﺎﺋﻪ ﰲ ﺍﳌﻌﺎﺩ‪ ،‬ﻓﺘﺒﻴﺾ‬
‫ﺑﻪ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻭ‪‬ﺗ ﹾﻔﻠﹸﺞ ]ﺃﻱ‪ :‬ﺗﻈﻬﺮ ﻭﺗﺜﺒﺖ[‪ .‬ﺑﻪ ﻋﻠﻰ ﺍﳉﺎﺣﺪﻳﻦ ﺣﺠﺘﻬﻢ‪ ،‬ﺍﳌﺴـﺘﻮﻯ‬
‫ﻋﻠﻰ ﻋﺮﺷﻪ ﺑﻌﻈﻤﺔ ﺟﻼﻟﻪ ﻓﻮﻕ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟـﺬﻯ ﻛﻠـﻢ ﻣﻮﺳـﻰ‬
‫ﺠﻴ‪‬ـﺎ‪ .‬ﺗﻘـﺪﺱ ﺃﻥ‬ ‫ﺗﻜﻠﻴﻤﺎ‪ ،‬ﻭﺃﺭﺍﻩ ﻣﻦ ﺁﻳﺎﺗﻪ‪ ،‬ﻓﺴﻤﻊ ﻣﻮﺳﻰ ﻛﻼﻡ ﺍﻟﻠﹼﻪ؛ ﻷﻧﻪ ﻗﺮﺑﻪ ‪‬ﻧ ﹺ‬
‫ﻳﻜﻮﻥ ﻛﻼﻣﻬﻢ " ﻛﻼﻣﻪ " ﳐﻠﻮﻗﹰﺎ ﺃﻭ ﳏﺪﺛﹰﺎ ﺃﻭ ﻣﺮﺑﻮﺑ‪‬ﺎ‪ ،‬ﺍﻟﻮﺍﺭﺙ ﲞﻠﻘﻪ ﳋﻠﻘﻪ‪ ،‬ﺍﻟﺴﻤﻴﻊ‬
‫ﻷﺻﻮﺍ‪‬ﻢ‪ ،‬ﺍﻟﻨﺎﻇﺮ ﺑﻌﻴﻨﻪ ﺇﱃ ﺃﺟﺴﺎﻣﻬﻢ‪ ،‬ﻳﺪﺍﻩ ﻣﺒﺴﻮﻃﺘﺎﻥ‪ ،‬ﻭﳘﺎ ﻏﲑ ﻧﻌﻤﺘﻪ‪ ،‬ﺧﻠﻖ ﺁﺩﻡ‬
‫ﻭﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ ـ ﻭﻫﻮ ﺃﻣﺮﻩ ـ ﺗﻌﺎﱃ ﻭﺗﻘﺪﺱ ـ ﺃﻥ ﳛﻞ ﲜﺴﻢ ﺃﻭ ﳝـﺎﺯﺝ‬
‫ﲜﺴﻢ ﺃﻭ ﻳﻼﺻﻖ ﺑﻪ‪ ،‬ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ‪ ،‬ﺍﻟﺸﺎﺋﻲ ﻟﻪ ﺍﳌﺸﻴﺌﺔ‪ ،‬ﺍﻟﻌﺎﱂ ﻟﻪ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺒﺎﺳﻂ ﻳﺪﻳﻪ ﺑﺎﻟﺮﲪﺔ‪ ،‬ﺍﻟﻨﺎﺯﻝ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺧﻠﻘﻪ ﺑﺎﻟﻌﺒـﺎﺩﺓ‪،‬‬
‫ﻭﻟﲑﻏﺒﻮﺍ ﺇﻟﻴﻪ ﺑﺎﻟﻮﺳﻴﻠﺔ‪ ،‬ﺍﻟﻘﺮﻳﺐ ﰲ ﻗﺮﺑﻪ ﻣﻦ ﺣﺒﻞ ﺍﻟﻮﺭﻳﺪ‪ ،‬ﺍﻟﺒﻌﻴﺪ ﰲ ﻋﻠﻮﻩ ﻣﻦ ﻛﻞ‬
‫ﻣﻜﺎﻥ ﺑﻌﻴﺪ‪ ،‬ﻭﻻ ﻳﺸﺒﻪ ﺑﺎﻟﻨﺎﺱ ‪ .‬ﺍﻧﺘﻬﻰ ﻗﻠﺖ ﻧﻔﻰ ﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻋﻦ ﺍ‪‬ﻲﺀ ﻛﻤﺎ‬
‫ﻧﻔﻰ ﺣﺪﻭﺙ ﺻﻔﺔ ﷲ ﻋﺰﻭﺟﻞ ﻭﻧﻔﻰ ﺍﳌﻤﺎﺯﺟﺔ ﻭﺍﳌﻼﺻﻘﺔ ﻋﻦ ﺍﷲ ﻟﻠﻌﺮﺵ ﻭﻏـﲑﻩ‬
‫ﻭﻧﻔﻰ ﺣﺪﻭﺕ ﻛﻼﻡ ﺍﷲ ﻭﻟﻴﺲ ﲟﺨﻠﻮﻕ ﻭﻻ ﺣﺎﺩﺙ ﻭﻻ ﳏﺪﺙ ﻭﻫﺬﺍ ﻛﻠـﻪ ﺍﺑـﻦ‬
‫ﺗﻴﻤﻴﺔ ﻳﺼﺮﺡ ﲞﻼﻓﻪ ‪ .‬ﻭﻧﻘﻞ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﺇﺟﺘﻤﺎﻉ ﺟﻴﻮﺷـﻪ ﻣـﻦ ﻃﺮﻳـﻖ‬
‫ﺍﳌﺮﻭﺯﻱ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﻮﻟﻪ " ﻭﺃﻧﻪ ﻏﲑ ﳑﺎﺱ ﻟﺸﻲﺀ ﻣﻦ ﺧﻠﻘﻪ ﻫـﻮ ﺗﺒـﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﺑﺎﺋﻦ ﻣﻦ ﺧﻠﻘﻪ ﻭﺧﻠﻘﻪ ﺑﺎﺋﻨﻮﻥ ﻣﻨﻪ ‪ .‬ﺹ ‪ . 117‬ﻗﻠﺖ ﻳﺮﻳﺪ ﺑﺎﳌﺒﺎﻳﻨﺔ ﺃﻱ ﺃﻧﻪ‬
‫ﻻ ﻳﺸﺎﺑﻪ ﺧﻠﻘﻪ ﻭﻻ ﺧﻠﻘﻪ ﻳﺸﺎ‪‬ﻮﻧﻪ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻛﺘﺎﺑﻪ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ‬
‫ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ : 446‬ﻭﳑﻦ ﻧﻔﻰ ﻟﻔﻆ ﺍﳊﺪ ﺃﻳﻀﺎ ﻣﻦ ﺃﻛﺎﺑﺮ ﺃﻫﻞ ﺍﻹﺛﺒﺎﺕ ﺃﺑﻮ‬
‫ﻧﺼﺮ ﺍﻟﺴﺠﺰﻯ ﻗﺎﻝ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ ﺇﱃ ﺃﻫﻞ ﺯﺑﻴﺪ ﻭﻋﻨﺪ ﺃﻫﻞ ﺍﳊـﻖ ﺃﻥ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻣﺒﺎﻳﻦ ﳋﻠﻘﻪ ﺑﺬﺍﺗﻪ ﻭﺃﻥ ﺍﻷﻣﻜﻨﺔ ﻏﲑ ﺧﺎﻟﻴﺔ ﻣﻦ ﻋﻠﻤﻪ ﻭﻫﻮ ﺑﺬﺍﺗﻪ ﺗﻌـﺎﱃ‬
‫ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺑﻼ ﻛﻴﻒ ﲝﻴﺚ ﻻ ﻣﻜﺎﻥ ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻓﺎﻋﺘﻘﺪ ﺃﻫـﻞ ﺍﳋـﻖ ﺃﻥ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ ﻣﻦ ﻏﲑ ﳑﺎﺳﺔ ﻭﺃﻥ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﻣﻦ ﺗﺎﺑﻌﻬﻢ ﻋﻠﻰ‬
‫ﺍﻟﻘﻮﻝ ﺑﺎﳌﻤﺎﺳﺔ ﺿﻼﻝ ﻭﻗﺎﻝ ﻭﻟﻴﺲ ﻣﻦ ﻗﻮﻟﻨﺎ ﺇﻥ ﺍﷲ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﲢﺪﻳﺪ ﻟﻪ ﻭﺇﳕﺎ‬
‫ﺍﻟﺘﺤﺪﻳﺪ ﻳﻘﻊ ﻟﻠﻤﺤﺪﺛﺎﺕ ﻓﻤﻦ ﺍﻟﻌﺮﺵ ﺇﱃ ﻣﺎ ﲢﺖ ﺍﻟﺜﺮﻯ ﳏﺪﻭﺩ ﻭﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻓﻮﻕ ﺫﻟﻚ ﲝﻴﺚ ﻻ ﻣﻜﺎﻥ ﻭﻻ ﺣﺪ ﻻﺗﻔﺎﻗﻨﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻭﻻ ﻣﻜﺎﻥ‬
‫ﰒ ﺧﻠﻖ ﺍﳌﻜﺎﻥ ﻭﻫﻮ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﺍﳌﻜﺎﻥ ﻗﺎﻝ ﻭﺇﳕﺎ ﻳﻘﻮﻝ ﺑﺎﻟﺘﺤﺪﻳﺪ ﻣـﻦ‬
‫ﻳﺰﻋﻢ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻜﺎﻥ ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﻷﻣﻜﻨﺔ ﳏﺪﻭﺩﺓ ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻬﺎ‬
‫ﺑﺰﻋﻤﻬﻢ ﻛﺎﻥ ﳏﺪﻭﺩﺍ ﻭﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻣﺒﺎﻳﻦ ﻟﻸﻣﻜﻨﺔ ﻭﻣﻦ ﺣﻠﻬﺎ ﻭﻓﻮﻕ ﻛﻞ ﳏـﺪﺙ‬
‫ﺍﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ ﻭﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﻧﻘﻠﻪ ﺍﺑﻦ‬ ‫ﻓﻼ ﲢﺪﻳﺪ ﻟﺬﺍﺗﻪ ﰲ ﻗﻮﻟﻨﺎ ﻫﺬﺍ ﻟﻔﻈﻪ‪.‬‬
‫ﺗﻴﻤﻴﺔ ﻳﺪﺣﺾ ﻋﻘﻴﺪﺗﻪ ﻭﻳﻨﺴﻔﻬﺎ ﻣﻦ ﺟﺬﻭﺭﻫﺎ ﻭﻫﻮ ﺑﲔ ﻭﺍﺿﺢ ﻓﻴﻪ ﻧﻔـﻲ ﺍﳊـﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﻧﻔﻲ ﺍﻟﻜﻴﻒ ﻭﺗﻀﻠﻴﻞ ﻣﻦ ﻗﺎﻝ ﺑﺎﳌﻤﺎﺳﺔ ﷲ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﺃﻥ ﺍﷲ‬
‫ﱂ ﻳﺘﻐﲑ ﻋﻤﺎ ﻛﺎﻥ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﺍﳌﻜﺎﻥ ‪ ،‬ﺃﻣﺎ ﻗﻮﻟﻪ ﻭﻫﻮ ﺑﺬﺍﺗﻪ ﻓﻮﻕ ﺍﻟﻌﺮﺵ‬
‫ﺑﻼ ﻛﻴﻒ ﻭﻻ ﻣﻜﺎﻥ ‪ ،‬ﻗﻮﻟﻪ ﺑﻼ ﻛﻴﻒ ﻭﻻ ﻣﻜﺎﻥ ﻭﻣﺎ ﺗﻘﺪﻡ ﻳﻬﺪﻡ ﻗﻮﻟﻪ ﻭﻫﻮ ﺑﺬﺍﺗﻪ‬
‫ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﲤﺎﻣﺎ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺍﳊﻨﺒﻠﻲ ﰲ ﻛﺘﺎﺑﻪ ﺗﻠﺒـﻴﺲ ﺇﺑﻠـﻴﺲ‬
‫ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ : 106‬ﻭﻗﺪ ﻭﻗﻒ ﺃﻗﻮﺍﻡ ﻣﻊ ﺍﻟﻈﻮﺍﻫﺮ ﻓﺤﻤﻠﻮﻫﺎ ﻋﻠﻰ ﻣﻘﺘﻀﻰ‬
‫ﺍﳊﺲ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﺇﻥ ﺍﷲ ﺟﺴﻢ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻫﺸﺎﻡ ﺑـﻦ‬
‫ﺍﳊﻜﻢ ﻭﻋﻠﻲ ﺑﻦ ﻣﻨﺼﻮﺭ ﻭﳏﻤﺪ ﺑﻦ ﺍﳋﻠﻴﻞ ﻭﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﰒ ﺍﺧﺘﻠﻔـﻮﺍ‬
‫ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﺟﺴﻢ ﻛﺎﻷﺟﺴﺎﻡ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻻ ﻛﺎﻷﺟﺴﺎﻡ ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻤﻨﻬﻢ‬
‫ﻣﻦ ﻗﺎﻝ ﻫﻮ ﻧﻮﺭ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻫﻮ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺴﺒﻴﻜﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻫﻜﺬﺍ ﻛـﺎﻥ‬
‫ﻳﻘﻮﻝ ﻫﺸﺎﻡ ﺑﻦ ﺍﳊﻜﻢ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﻥ ﺇﻟﻪ ﺳﺒﻌﺔ ﺃﺷﺒﺎﺭ ﺑﺸﱪ ﻧﻔﺴﻪ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ‬
‫ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﻭﺃﻧﻪ ﻳﺮﻯ ﻣﺎ ﲢﺖ ﺍﻟﺜﺮﻯ ﺑﺸﻌﺎﻉ ﻣﺘﺼﻞ ﻣﻨﻪ ﺑﺎﳌﺮﺋﻲ ﻗﻠﺖ ﻣـﺎ‬
‫ﺃﻋﺠﺐ ﺇﻻ ﻣﻦ ﺣﺪﺓ ﺳﺒﻌﺔ ﺃﺷﺒﺎﺭ ﺣﱴ ﻋﻠﻤﺖ ﺃﻧﻪ ﺟﻌﻠﻪ ﻛـﺎﻷﺩﻣﻴﲔ ﻭﺍﻵﺩﻣـﻲ‬
‫ﻃﻮﻟﻪ ﺳﺒﻌﺔ ﺃﺷﺒﺎﺭ ﺑﺸﱪ ﻧﻔﺴﻪ ﻭﺫﻛﺮ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻨﻮﲞﱵ ﻋﻦ ﺍﳉﺎﺣﻆ ﻋﻦ ﺍﻟﻨﻈﺎﻡ‬
‫ﺃﻥ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﻗﺎﻝ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﲬﺴﺔ ﺃﻗﺎﻭﻳﻞ ﻗﻄـﻊ ﰲ‬
‫ﺁﺧﺮﻫﺎ ﺃﻥ ﻣﻌﺒﻮﺩﺓ ﺃﺷﱪ ﻧﻔﺴﻪ ﺳﺒﻌﺔ ﺃﺷﺒﺎﺭ ﻓﺎﻥ ﻗﻮﻣﺎ ﻗﺎﻟﻮﺍ ﺃﻧﻪ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺴﺒﻴﻜﺔ‬
‫ﻭﺃﻥ ﻗﻮﻣﺎ ﻗﺎﻟﻮﺍ ﻫﻮ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺒﻠﻮﺭﺓ ﺍﻟﺼﺎﻓﻴﺔ ﺍﳌﺴﺘﻮﻳﺔ ﺍﻻﺳﺘﺪﺍﺭﺓ ﺍﻟﱵ ﻣﻦ ﺣﻴﺚ‬
‫ﺃﺗﻴﺘﻬﺎ ﺭﺃﻳﺘﻬﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﻭﺍﺣﺪﺓ ﻭﻗﺎﻝ ﻫﺸﺎﻡ ﻫﻮ ﻣﺘﻨﺎﻫﻲ ﺍﻟﺬﺍﺕ ﺣـﱴ ﻗـﺎﻝ ﺇﻥ‬
‫ﺍﳉﺒﻞ ﺃﻛﱪ ﻣﻨﻪ ﻗﺎﻝ ﻭﻟﻪ ﻣﺎﻫﻴﺔ ﻳﻌﻠﻤﻬﺎ ﻫﻮ ﻗﺎﻝ ﺍﳌﺼﻨﻒ ﻭﻫﺬﺍ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ‬
‫ﻛﻴﻔﻴﺔ ﺃﻳﻀﺎ ﻭﺫﻟﻚ ﻳﻨﻘﺾ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﻗﺪ ﺍﺳﺘﻘﺮﺃﻩ ﺍﳌﺎﻫﻴﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﳌﻦ‬
‫ﻛﺎﻥ ﺫﺍ ﺟﻨﺲ ﻭﻟﻪ ﻧﻈﺎﺋﺮ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻔﺮﺩ ﻣﻨﻬﺎ ﻭﻳﺒﺎﻥ ﻋﻨﻬﺎ ﻭﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ‬
‫ﺑﺬﻱ ﺟﻨﺲ ﻭﻻ ﻣﺜﻞ ﻟﻪ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻮﺻﻒ ﺑﺄﻥ ﺫﺍﺗﻪ ﺃﺭﺍﺩﺗﻪ ﻭﻣﺘﻨﺎﻫﻴﺔ ﻻ ﻋﻠـﻰ‬
‫ﻣﻌﲎ ﺃﻧﻪ ﺫﺍﻫﺐ ﰲ ﺍﳉﻬﺎﺕ ﺑﻼ ‪‬ﺎﻳﺔ ﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻟﻴﺲ ﲜﺴﻢ ﻭﻻ ﺟﻮﻫﺮ ﻓﺘﻠﺰﻣﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﻗﺎﻝ ﺍﻟﻨﻮﲞﱵ ﻭﻗﺪ ﺣﻜﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﺃﻥ ﻣﻘﺎﺗﻞ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﻧﻌﻴﻢ‬
‫ﺑﻦ ﲪﺎﺩ ﻭﺩﺍﻭﺩ ﺍﳊﻮﺍﺭﻱ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﷲ ﺻﻮﺭﺓ ﻭﺃﻋﻀﺎﺀ ﻗﺎﻝ ﺍﳌﺼـﻨﻒ ﺃﺗـﺮﻯ‬
‫ﻫﺆﻻﺀ ﻛﻴﻒ ﻳﺜﺒﺘﻮﻥ ﻟﻪ ﺍﻟﻘﺪﻡ ﺩﻭﻥ ﺍﻵﺩﻣﻴﲔ ﻭﱂ ﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﻋﻨﺪﻫﻢ ﻣﺎ ﳚـﻮﺯ‬
‫ﻋﻠﻰ ﺍﻵﺩﻣﻴﲔ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﺗﻠﻒ ﰒ ﻳﻘﺎﻝ ﻟﻜﻞ ﻣﻦ ﺍﺩﻋﻰ ﺍﻟﺘﺠﺴﻴﻢ ﺑﺄﻱ ﺩﻟﻴـﻞ‬
‫ﺃﺛﺒﺖ ﺣﺪﺙ ﺍﻷﺟﺴﺎﻡ ﻓﻴﺪﻟﻚ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻻﻟﻪ ﻫﻮ ﺍﻟﺬﻱ ﺍﻋﺘﻘﺪﺗﻪ ﺟﺴـﻤﺎ‬
‫ﳏﺪﺛﺎ ﻏﲑ ﻗﺪﱘ ﻭﻣﻦ ﻗﻮﻝ ﺍ‪‬ﺴﻤﺔ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﳚﻮﺯ ﺃﻥ ﳝﺲ ﻭﻳﻠﻤﺲ ﻓﻴﻘﺎﻝ ﻟﻪ‬
‫ﻓﻴﺠﻮﺯ ﻋﻠﻰ ﻗﻮﻟﻜﻢ ﺃﻥ ﳝﺲ ﻭﻳﻠﻤﺲ ﻭﻳﻌﺎﻧﻖ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺟﺴﻢ ﻫﻮ ﻓﻀﺎﺀ‬
‫ﻭﺍﻷﺟﺴﺎﻡ ﻛﻠﻬﺎ ﻓﻴﻪ ﻭﻛﺎﻥ ﺑﻴﺎﻥ ﺑﻦ ﲰﻌﺎﻥ ﻳﺰﻋﻢ ﺃﻥ ﻣﻌﺒﻮﺩﻩ ﻧﻮﺭ ﻛﻠﻪ ﻭﺃﻧﻪ ﻋﻠﻰ‬
‫ﺻﻮﺭﺓ ﺭﺟﻞ ﻭﺃﻧﻪ ﻳﻬﻠﻚ ﲨﻴﻊ ﺃﻋﻀﺎﺋﻪ ﺇﻻ ﻭﺟﻬﻪ ﻓﻘﺘﻠﻪ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﻛﺎﻥ‬
‫ﺍﳌﻐﲑﺓ ﺑﻦ ﺳﻌﺪ ﺍﻟﻌﺠﻠﻲ ﻳﺰﻋﻢ ﺃﻥ ﻣﻌﺒﻮﺩﻩ ﺭﺟﻞ ﻣﻦ ﻧﻮﺭ ﻋﻠﻰ ﺭﺃﺳﻪ ﺗﺎﺝ ﻣﻦ ﻧﻮﺭ‬
‫ﻭﻟﻪ ﺃﻋﻀﺎﺀ ﻭﻗﻠﺐ ﺗﻨﺒﻊ ﻣﻨﻪ ﺍﳊﻜﻤﺔ ﻭﺃﻋﻀﺎﺅﻩ ﻋﻠﻰ ﺻﻮﺭﺓ ﺣـﺮﻭﻑ ﺍﳍﺠـﺎﺀ‬
‫ﻭﻛﺎﻥ ﻫﺬﺍ ﻳﻘﻮﻝ ﺑﺈﻣﺎﻣﺔ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ ﻭﻛـﺎﻥ ﺯﺭﺍﺭﺓ‬
‫ﺍﺑﻦ ﺃﻋﲔ ﻳﻘﻮﻝ ﱂ ﻳﻜﻦ ﺍﻟﺒﺎﺭﻱ ﻗﺎﺩﺭﺍ ﺣﻴﺎ ﻋﺎﳌﺎ ﰲ ﺍﻷﺯﻝ ﺣﱴ ﺧﻠﻖ ﻟﻨﻔﺴﻪ ﻫـﺬﻩ‬
‫ﺍﻟﺼﻔﺎﺕ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﺍﳊﻮﺍﺭﻯ ﻫﻮ ﺟﺴﻢ ﳊـﻢ ﻭﺩﻡ ﻭﻟـﻪ‬
‫ﺟﻮﺍﺭﺡ ﻭﺃﻋﻀﺎﺀ ﻭﻫﻮ ﺃﺟﻮﻑ ﻣﻦ ﻓﻤﻪ ﺇﱃ ﺻﺪﺭﻩ ﻭﻣﺼﻤﺖ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻭﻣﻦ‬
‫ﺍﻟﻮﺍﻗﻔﲔ ﻣﻊ ﺍﳊﺲ ﺃﻗﻮﺍﻡ ﻗﺎﻟﻮﺍ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﻤﺎﺳﺔ ﻓـﺈﺫﺍ‬
‫ﻧﺰﻝ ﺍﻧﺘﻘﻞ ﻭﲢﺮﻙ ﻭﺟﻌﻠﻮﺍ ﻟﺬﺍﺗﻪ ‪‬ﺎﻳﺔ ﻭﻫﺆﻻﺀ ﻗﺪ ﺃﻭﺟﺒﻮﺍ ﻋﻠﻴﻪ ﺍﳌﺴﺎﺣﺔ ﻭﺍﳌﻘﺪﺍﺭ‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ ﺑﻘﻮﻝ ﺍﻟﻨﱯ ﻳﻨﺰﻝ ﺍﷲ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻗﺎﻟﻮﺍ‬
‫ﻭﻻ ﻳﻨﺰﻝ ﺇﻻ ﻣﻦ ﻫﻮ ﻓﻮﻕ ﻭﻫﺆﻻﺀ ﲪﻠﻮﺍ ﻧﺰﻭﻟﻪ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﳊﺴﻲ ﺍﻟﺬﻱ ﻳﻮﺻﻒ‬
‫ﺑﻪ ﺍﻷﺟﺴﺎﻡ ﻭﻫﺆﻻﺀ ﺍﳌﺸﺒﻬﺔ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳊـﺲ ﻭﻗـﺪ‬
‫ﺫﻛﺮﻧﺎ ﲨﻬﻮﺭ ﻛﻼﻣﻬﻢ ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﳌﺴﻤﻰ ﲟﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭﺭﲟﺎ‬
‫ﲣﻴﻞ ﺑﻌﺾ ﺍﳌﺸﺒﻬﺔ ﰲ ﺭﺅﻳﺔ ﺍﳊﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﳌﺎ ﻳﺮﺍﻩ ﰲ ﺍﻷﺷـﺨﺎﺹ ﻓﻴﻤﺜﻠـﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺷﺨﺼﺎ ﻳﺰﻳﺪ ﺣﺴﻨﻪ ﻋﻠﻰ ﻛﻞ ﺣﺴﻦ ﻓﺘﺮﺍﻩ ﻳﺘﻨﻔﺲ ﻣﻦ ﺍﻟﺸـﻘﻮﻕ ﺇﻟﻴـﻪ ﻭﳝﺜـﻞ‬
‫ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﺰﺩﺍﺩ ﺗﻮﻗﻊ ﻭﻳﺘﺼﻮﺭ ﺭﻓﻊ ﺍﳊﺠﺎﺏ ﻓﻴﻘﻠﻖ ﻭﻳﺘﺬﻛﺮ ﺍﻟﺮﺅﻳﺔ ﻓﻴﻐﺸﻰ ﻋﻠﻴﻪ‬
‫ﻭﻳﺴﻤﻊ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻳﺪﱐ ﻋﺒﺪﻩ ﺍﳌﺆﻣﻦ ﺇﻟﻴﻪ ﻓﻴﺨﺎﻳﻞ ﺍﻟﻘﺮﺏ ﺍﻟﺬﺍﰐ ﻛﻤﺎ ﳚﺎﻟﺲ‬
‫ﺍﳉﻨﺲ ﻭﻫﺬﺍ ﻛﻠﻪ ﺟﻬﻞ ﺑﺎﳌﻮﺻﻮﻑ ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ ﷲ ﻭﺟﻪ ﻫـﻮ ﺻـﻔﺔ‬
‫ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺻﻔﺔ ﺫﺍﺗﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ ﻭﻟﻪ ﻳﺪ ﻭﻟﻪ ﺃﺻﺒﻊ ﻟﻘـﻮﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻳﻀﻊ ﺍﻟﺴﻤﻮﺍﺕ ﻋﻠﻰ ﺃﺻﺒﻊ ﻭﻟﻪ ﻗﺪﻡ ﺇﱃ ﻏﲑ ﺫﻟـﻚ ﳑـﺎ ﺗﻀـﻤﻨﺘﻪ‬
‫ﺍﻷﺧﺒﺎﺭ ﻭﻫﺬﺍ ﻛﻠﻪ ﺇﳕﺎ ﺍﺳﺘﺨﺮﺟﻮﻩ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﳊﺲ ﻭﺇﳕﺎ ﺍﻟﺼـﻮﺍﺏ ﻗـﺮﺍﺀﺓ‬
‫ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﻏﲑ ﺗﻔﺴﲑ ﻭﻻ ﻛﻼﻡ ﻓﻴﻬﺎ ﻭﻣﺎ ﻳﺆﻣﻦ ﻫﺆﻻﺀ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﺟﻪ ﺍﻟﺬﺍﺕ ﻻ ﺃﻧﻪ ﺻﻔﺔ ﺯﺍﺋﺪﺓ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺴﺮ ﺍﻵﻳﺔ ﺍﶈﻘﻘﻮﻥ ﻓﻘـﺎﻟﻮﺍ‬
‫ﻭﻳﺒﻘﻰ ﺭﺑﻚ ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﻳﺮﻳﺪﻭﻥ ﻭﺟﻬﻪ ﻳﺮﻳﺪﻭﻧﻪ ﻭﻣﺎ ﻳﺆﻣﻨﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ‬
‫ﺑﻘﻮﻟﻪ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ﺑﲔ ﺇﺻﺒﻌﲔ ﺍﻥ ﺍﻷﺻﺒﻊ ﳌﺎ ﻛﺎﻧﺖ ﻫﻲ ﺍﳌﻘﺒﻠﺔ ﻟﻠﺸﻲﺀ ﻭﺃﻥ ﻣﺎ‬
‫ﺑﲔ ﺍﻹﺻﺒﻌﲔ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺻﺎﺣﺒﻬﺎ ﻛﻴﻒ ﺷﺎﺀ ﺫﻛﺮ ﺫﻟﻚ ﻻ ﺃﻥ ﰒ ﺻﻔﺔ ﺯﺍﺋﺪﺓ‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ﻭﺍﻟﺬﻱ ﺃﺭﺍﻩ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﻳﻀﺎ ﺇﻻ ﺃﻧـﻪ ﳚـﻮﺯ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺮﺍﺩﺍ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰒ ﺫﺍﺕ ﺗﻘﺒﻞ ﺍﻟﺘﺠﺰﻯﺀ ﻭﺍﻹﻧﻘﺴﺎﻡ ‪ .‬ﺍﻧﺘﻬﻰ ‪.‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺰﺑﻴﺪﻱ ‪ :‬ﻭﺃﻭﻝ ﻣﻦ ﻭﻓﻖ ﳍﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﺴﻴﺪﺓ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﺎ ﻭﺍﻟﻜﻞ ﺗﺎﺑﻌﻮﻥ ﻋﻠﻰ ﻣﻨﻬﺠﻬﺎ ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﺃﺧﱪﻧﺎ ﺑﻪ ﺍﶈـﺪﺙ ﻋﺒـﺪ ﺍﻟﻌﺰﻳـﺰ‬
‫ﺍﻟﻐﻤﺎﺭﻱ ﺇﺟﺎﺯﺓ ﺑﻄﻨﺠﺔ ﻋﻦ ﺷﻘﻴﻘﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑـﻦ ﺍﻟﺼـﺪﻳﻖ‬
‫ﺍﻟﻐﻤﺎﺭﻱ ﺍﳊﺴﲏ ﻋﻦ ﺍﳌﻌﻤﺮ ﻓﻮﻕ ﺍﳌﺎﺋﺔ ﳏﻤﺪ ﺩﻭﻳﺪﺍﺭ ﺍﻟﺘﻼﻭﻱ ﺍﻟﻜﻔﺮﺍﻭﻱ ﺍﳌﺼـﺮﻱ‬
‫ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﺟﻮﺭﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ 1276‬ﻫـ ﻋﻦ ﺍﻟﺴﻴﺪ ﺣﺴﻦ ﺑـﻦ ﺩﺭﻭﻳـﺶ‬
‫ﺍﻟﻘﻮﻳﺴﲏ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ 1254‬ﻫـ ﻋﻦ ﺩﺍﻭﺩ ﺍﻟﻘﻠﻌﻲ ﺍﳌﻴﺪﻭﻣﻲ ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﻟﺴـﻴﺪ‬
‫ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﳊﺴﻴﲏ ﺍﻟﺰﺑﻴﺪﻱ ﰒ ﺍﳌﺼﺮﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ 1205‬ﻫـ ﻗﺎﻝ ﺃﺧﱪﻧـﺎ‬
‫ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻘﻴﻞ ﺇﺟﺎﺯﺓ ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﺎﱂ ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑـﻦ ﺍﻟﻌـﻼﺀ‬
‫ﺍﳊﺎﻓﻆ ﺃﺧﱪﻧﺎ ﻋﻠﻲ ﺑﻦ ﳛﲕ ﺃﺧﱪﻧﺎ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑـﻦ ﻋﺒـﺪ‬
‫ﺍﻟﺮﲪﻦ ﺍﳊﺎﻓﻆ ﻗﺎﻝ ﺃﺧﱪﱐ ﳏﻤﺪ ﺑﻦ ﻣﻘﺒﻞ ﺍﻟﺼﲑﰲ ﲝﻠﺐ ﺃﺧﱪﻧﺎ ﺍﻟﺼﻼﺡ ﺑﻦ ﻋﻤﺮ‬
‫ﺍﳌﻘﺪﺳﻲ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺴﻌﺪﻱ ﺃﺧﱪﻧﺎ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻃﱪﺯﺩ ﺃﺧﱪﻧﺎ ﻫﺒـﻪ‬
‫ﺍﷲ ﺑﻦ ﺍﳊﺼﲔ ﺍﺧﱪﻧﺎ ﺃﺑﻮ ﻃﺎﻟﺐ ﺑﻦ ﻏﻴﻼﻥ ﺃﺧﱪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﳌﺰﻛﻲ ﺍﺧﱪﻧﺎ‬
‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻻﺯﻫﺮ ﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﺮﺱ ﺃﺑﻮ ﻛﻨﺎﺑﺔ ﺑﺼﺮﻯ ﺛﻨﺎ ﺃﺑﻮ‬
‫ﺍﳌﻐﲑﺓ ﺍﳊﻨﻔﻲ ﻭﻫﻮ ﻋﻤﲑ ﺑﻦ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺛﻨﺎ ﻗﺮﺓ ﺑﻦ ﺧﺎﻟﺪ ﻋﻦ ﺍﳊﺴﻦ ﻋﻦ ﺃﻣﻪ ﻋﻦ ﺃﻡ‬
‫ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﰲ ﻗﻮﻟﻪ ﻋﺰﻭﺟﻞ )ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ( ﻗﺎﻟﺖ ﺍﻟﻜﻴﻒ‬
‫ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻭﺍﳉﺤﻮﺩ ﺑﻪ ﻛﻔﺮ‪ .‬ﻭﺭﻭﺍﻩ ﻏﲑ‬
‫ﻭﺍﺣﺪ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ‪ ،‬ﻭﰲ ﺍﻹﺳﻨﺎﺩ ﻣﻘﺎﻝ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻠﺒﺎﻥ ﰲ ﺗﻔﺴﲑ ﻗﻮﻝ ﻣﺎﻟﻚ ﻗﻮﻟﻪ‬
‫ﻛﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﺃﻱ ﻛﻴﻒ ﻋﻦ ﺻﻔﺎﺕ ﺍﳊﻮﺍﺩﺙ ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣـﻦ ﺻـﻔﺎﺕ‬
‫ﺍﳊﻮﺍﺩﺙ ﻓﺎﺛﺒﺎﺗﻪ ﰲ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻳﻨﺎﰲ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻌﻘﻞ ﻓﻴﺠﺰﻡ ﺑﻨﻔﻴﻪ ﻋـﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻗﻮﻟﻪ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﺃﻱ ﺍﻧﻪ ﻣﻌﻠﻮﻡ ﺍﳌﻌﲎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻻﳝﺎﻥ ﺑﻪ‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻼﺋﻖ ﺑﻪ ﺗﻌﺎﱃ ﻭﺍﺟﺐ ﻹﻧﻪ ﻣﻦ ﺍﻻﳝﺎﻥ ﺑﺎﷲ ﻭﺑﻜﺘﺒﻪ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ‬
‫ﺃﻱ ﺣﺎﺩﺙ ﻻﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﻋﺎﳌﲔ ﲟﻌﻨﺎﻩ ﺍﻟﻼﺋﻖ ﲝﺴﺐ ﺍﻟﻠﻐﺔ ﻓﻠـﻢ ﳛﺘـﺎﺟﻮﺍ‬
‫ﻟﻠﺴﺆﺍﻝ ﻋﻨﻪ ﻓﻠﻤﺎ ﺟﺎﺀ ﻣﻦ ﱂ ﳛﻂ ﺑﺄﻭﺿﺎﻉ ﻟﻐﺘﻬﻢ ﻭﻻ ﻟﻪ ﻧﻮﺭ ﻛﻨـﻮﺭﻫﻢ ﻳﻬﺪﻳـﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻟﺼﻔﺎﺕ ﺭﺑﻪ ﺷﺮﻉ ﻳﺴﺄﻝ ﻋﻦ ﺫﻟﻚ ﻓﻜﺎﻥ ﺳﺆﺍﻟﻪ ﺳﺒﺒﺎ ﻻﺷﺘﺒﺎﻫﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺯﻳﻐﻬﻢ‬
‫ﻋﻦ ﺍﳌﺮﺍﺩ ﺍﻫـ ﻭﺍﺑﻦ ﺍﻟﻠﺒﺎﻥ ﻣﺘﺮﺟﻢ ﻟﻪ ﰲ ﺳﲑ ﺍﻟﺬﻫﱯ ﻭﻫﻮ ﻣﺘﻘﺪﻡ ﺛﻘـﺔ ‪ .‬ﻭﻗـﺎﻝ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ‪ :‬ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺍﻟﺴـﻨﺔ ﻋـﻦ ﺃﻡ‬
‫ﺳﻠﻤﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﰲ ﻗﻮﻟﻪ }ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌـﺮﺵ{ ﻗﺎﻟـﺖ‪:‬‬
‫ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﻭﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ ﺇﳝﺎﻥ‪ ،‬ﻭﺍﳉﺤﻮﺩ ﺑـﻪ‬
‫ﻛﻔﺮ‪.‬ﻭﺃﺧﺮﺝ ﺍﻟﻼﻟﻜﺎﺋﻲ ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺭﺑﻴﻌﺔ ﻋﻦ ﻗﻮﻟﻪ } ﺍﺳﺘﻮﻯ ﻋﻠﻰ‬
‫ﺍﻟﻌﺮﺵ { ﻛﻴﻒ ﺍﺳﺘﻮﻯ؟ ﻗﺎﻝ‪:‬ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﻭﻣﻦ‬
‫ﺍﷲ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﻼﻍ ﻭﻋﻠﻴﻨﺎ ﺍﻟﺘﺼﺪﻳﻖ‪ .‬ﻭﺃﺧﺮﺟـﻪ ﺍﻟﺒﻴﻬﻘـﻲ ﰲ‬
‫ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻣﺴﻠﻢ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺭﺑﻴﻌـﺔ‪...‬‬
‫ﻓﺬﻛﺮﻩ‪ .‬ﻭﺃﺧﺮﺝ ﺍﻟﻼﻟﻜﺎﺋﻲ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﻣﺎﻟﻚ ﺑﻦ‬
‫ﺃﻧﺲ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻛﻴﻒ ﺍﺳﺘﻮﻯ؟ ﻗـﺎﻝ‪ :‬ﻓﻤـﺎ‬
‫ﺭﺃﻳﺖ ﻣﺎﻟﻜﺎ ﻭﺟﺪ ﻣﻦ ﺷﻲﺀ ﻛﻤﻮﺟﺪﺗﻪ ﻣﻦ ﻣﻘﺎﻟﺘﻪ ﻭﻋﻼﻩ ﺍﻟﺮﺣﻀـﺎﺀ ‪ -‬ﻳﻌـﲏ‬
‫ﺍﻟﻌﺮﻕ ‪ -‬ﻭﺃﻃﺮﻕ ﺍﻟﻘﻮﻡ ﻗﺎﻝ‪ :‬ﻓﺴﺮﻯ ﻋﻦ ﻣﺎﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻜﻴﻒ ﻏـﲑ ﻣﻌﻘـﻮﻝ‪،‬‬
‫ﻭﺍﻻﺳﺘﻮﺍﺀ ﻣﻨﻪ ﻏﲑ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨـﻪ ﺑﺪﻋـﺔ‪ ،‬ﻭﺇﱐ‬
‫ﺃﺧﺎﻑ ﺃﻥ ﺗﻜﻮﻥ ﺿﺎﻻ ﻭﺃﻣﺮ ﺑﻪ ﻓﺄﺧﺮﺝ‪ .‬ﻭﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻓﺪﺧﻞ ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ }ﺍﻟﺮﲪﻦ ﻋﻠﻰ‬
‫ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ{ ﻛﻴﻒ ﺍﺳﺘﻮﺍﺅﻩ؟ ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ ﻭﺃﺧﺬﺗﻪ ﺍﻟﺮﺣﻀﺎﺀ‪ ،‬ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ‬
‫ﻓﻘﺎﻝ }ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ{ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ ﻛﻴـﻒ‪،‬‬
‫ﻭﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ‪ ،‬ﻭﺃﻧﺖ ﺭﺟﻞ ﺳﻮﺀ ﺻﺎﺣﺐ ﺑﺪﻋﺔ ﺃﺧﺮﺟﻮﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻓـﺄﺧﺮﺝ‬
‫ﺍﻟﺮﺟﻞ‪ .‬ﻭﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﳊﻮﺍﺭﻱ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‬
‫ﻳﻘﻮﻝ‪ :‬ﻛﻞ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﻣﻦ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ ﻓﺘﻔﺴﲑﻩ ﺗﻼﻭﺗﻪ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺳﺤﻖ ﺑﻦ ﻣﻮﺳﻰ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻭﺻﻒ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﷲ ﺑﻪ ﻧﻔﺴﻪ ﻓﺘﻔﺴﲑﻩ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻔﺴـﺮﻩ ﺇﻻ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺭﺳـﻠﻪ‬
‫ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﺍﳉﺰﺀ ‪ 3‬ﺻﻔﺤﺔ ‪ . 473‬ﻭﰲ ﻛﺘﺎﺏ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ 119‬ﻟﻠﺤﺎﻓﻆ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ‬
‫‪ :‬ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺭﻭﺍﻩ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻓﻴﻤﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺬﺍ‬
‫ﻭﱂ ﻳﺘﻜﻠﻢ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﰲ ﺗﺄﻭﻳﻠﻪ ﻋﻠﻰ ﻗﺴﻤﲔ ‪ 1‬ﻣﻨﻬﻢ ﻣﻦ ﻗﺒﻠﻪ‬
‫ﻭﺁﻣﻦ ﺑﻪ ﻭﱂ ﻳﺆﻭﻟﻪ ﻭﻭﻛﻞ ﻋﻠﻤﻪ ﺇﱃ ﺍﷲ ﻭﻧﻔﻰ ﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻋﻨﻪ ‪ 2‬ﻭﻣﻨـﻬﻢ‬
‫ﻣﻦ ﻗﺒﻠﻪ ﻭﺁﻣﻦ ﺑﻪ ﻭﲪﻠﻪ ﻋﻠﻰ ﻭﺟﻪ ﻳﺼﺢ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻟﻠﻐﺔ ﻭﻻ ﻳﻨﺎﻗﺾ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻫﺎﺗﲔ ﺍﻟﻄﺮﻳﻘﺘﲔ ﰲ ﻛﺘﺎﺏ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﰲ ﺍﳌﺴـﺎﺋﻞ ﺍﻟـﱵ‬
‫ﺗﻜﻠﻤﻮﺍ ﻓﻴﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﰲ ﺍﳉﻤﻠﺔ ﳚﺐ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﺳﺘﻮﺍﺀ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻟﻴﺲ ﺑﺎﺳﺘﻮﺍﺀ ﺍﻋﺘﺪﺍﻝ ﻋﻦ ﺍﻋﻮﺟﺎﺝ ﻭﻻ ﺍﺳﺘﻘﺮﺍﺭ ﰲ ﻣﻜـﺎﻥ ﻭﻻ ﳑﺎﺳـﺔ‬
‫ﻟﺸﻲﺀ ﻣﻦ ﺧﻠﻘﻪ ﻟﻜﻨﻪ ﻣﺴﺘﻮ ﻋﻠﻰ ﻋﺮﺷﻪ ﻛﻤﺎ ﺃﺧﱪ ﺑﻼ ﻛﻴﻒ ﺑﻼ ﺃﻳﻦ ﺑﺎﺋﻦ ﻣـﻦ‬
‫ﲨﻴﻊ ﺧﻠﻘﻪ ﻭﺃﻥ ﺇﺗﻴﺎﻧﻪ ﻟﻴﺲ ﺑﺈﺗﻴﺎﻥ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﻭﺃﻥ ﳎﻴﺌﻪ ﻟﻴﺲ ﲝﺮﻛـﺔ‬
‫ﻭﺃﻥ ﻧﺰﻭﻟﻪ ﻟﻴﺲ ﺑﻨﻘﻠﺔ ﻭﺃﻥ ﻧﻔﺴﻪ ﻟﻴﺲ ﲜﺴﻢ ﻭﺃﻥ ﻭﺟﻬﻪ ﻟﻴﺲ ﺑﺼﻮﺭﺓ ﻭﺃﻥ ﻳﺪﻩ‬
‫ﻟﻴﺴﺖ ﲜﺎﺭﺣﺔ ﻭﺃﻥ ﻋﻴﻨﻪ ﻟﻴﺴﺖ ﲝﺪﻗﺔ ﻭﺇﳕﺎ ﻫﺬﻩ ﺃﻭﺻﺎﻑ ﺟﺎﺀ ‪‬ﺎ ﺍﻟﺘﻮﻗﻴﻒ ﻓﻘﻠﻨﺎ‬
‫‪‬ﺎ ﻭﻧﻔﻴﻨﺎ ﻋﻨﻬﺎ ﺍﻟﺘﻜﻴﻴﻒ ﻓﻘﺪ ﻗﺎﻝ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻗﺎﻝ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔـﻮﺍ‬
‫ﺃﺣﺪ ﻭﻗﺎﻝ ﻫﻞ ﺗﻌﻠﻢ ﻟﻪ ﲰﻴﺎ ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ ﺃﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤـﺪ‬
‫ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺑﺎﻟﻮﻳﻪ ﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺮ ﺑﻦ ﻣﻄﺮ ﺛﻨﺎ ﺍﳍﻴﺜﻢ ﺑﻦ ﺧﺎﺭﺟﺔ ﺣﺪﺛﻨﺎ ﺍﻟﻮﻟﻴﺪ‬
‫ﺑﻦ ﻣﺴﻠﻢ ﻗﺎﻝ ﺳﺌﻞ ﺍﻷﻭﺯﺍﻋﻲ ﻭﻣﺎﻟﻚ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋـﻦ‬
‫ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻘﺎﻟﻮﺍ ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻔﻴﺔ ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ ﺍﷲ‬
‫ﺍﳊﺎﻓﻆ ﺃﺧﱪﱐ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﲰﻌﺖ ﺃﺑﺎ ﳛﲕ ﺍﻟﺒﺰﺍﺭ ﻳﻘﻮﻝ ﲰﻌﺖ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﲪﺰﺓ‬
‫ﻳﻘﻮﻝ ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﳊﻮﺍﺭﻱ ﻳﻘﻮﻝ ﲰﻌﺖ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻳﻘﻮﻝ ﻛﻞ ﻣـﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺻﻒ ﺍﷲ ﻣﻦ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ ﻓﺘﻔﺴﲑﻩ ﺗﻼﻭﺗﻪ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻠﻴﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻭﺇﳕﺎ‬
‫ﺃﺭﺍﺩ ﺑﻪ ﻭﺍﷲ ﺃﻋﻠﻢ ﻓﻴﻤﺎ ﺗﻔﺴﲑﻩ ﻳﺆﺩﻱ ﺇﱃ ﺗﻜﻴﻴﻒ ﻭﺗﻜﻴﻴﻔﻪ ﻳﻘﺘﻀﻲ ﺗﺸﺒﻴﻬﻪ ﻟـﻪ‬
‫ﲞﻠﻘﻪ ﰲ ﺃﻭﺻﺎﻑ ﺍﳊﺪﻭﺙ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻟﺮﻭﺫﺑـﺎﺭﻱ ﺃﻧـﺎ‬
‫ﳏﻤﺪ ﺑﻦ ﺑﻜﺮ ﺛﻨﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﺛﻨﺎ ﺍﻟﻘﻌﻨﱯ ﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑـﻦ ﺃﰊ‬
‫ﻣﻠﻴﻜﺔ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﻗﺮﺃ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘـﺎﺏ ﻣﻨـﻪ ﺁﻳـﺎﺕ‬
‫ﳏﻜﻤﺎﺕ ﻫﻦ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺃﺧﺮ ﻣﺘﺸﺎ‪‬ﺎﺕ ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﺯﻳﻎ ﻓﻴﺘﺒﻌﻮﻥ ﻣﺎ‬
‫ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺑﺘﻐﺎﺀ ﺗﺄﻭﻳﻠﻪ ﻭﻣﺎ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﻪ ﺇﻻ ﺍﷲ ﻭﺍﻟﺮﺍﺳـﺨﻮﻥ ﰲ‬
‫ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ ﺁﻣﻨﺎ ﺑﻪ ﻛﻞ ﻣﻦ ﻋﻨﺪ ﺭﺑﻨﺎ ﻭﻣﺎ ﻳﺬﻛﺮ ﺇﻻ ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ ﻗﺎﻟﺖ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﺫﺍ ﺭﺃﻳﺘﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌـﻮﻥ ﻣـﺎ‬
‫ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﲰﻰ ﺍﷲ ﻓﺎﺣﺬﺭﻭﻫﻢ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ ﺣﺪﺛﲏ‬
‫ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﻔﺎﻝ ﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲝﲑ ﺛﻨﺎ ﻳﻮﻧﺲ ﺑـﻦ‬
‫ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻗﺎﻝ ﻗﺎﻝ ﱄ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻻ ﻳﻘﺎﻝ ﻟﻸﺻﻴﻞ "‬
‫ﻟﻸﺻﻞ " ﱂ ﻭﻻ ﻛﻴﻒ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﺍﳉﺰﺀ ‪1‬‬
‫ﺻﻔﺤﺔ ‪ 59‬ﻟﻠﺰﺟﺎﺝ ﺍﻟﻠﻐﻮﻱ ‪ :‬ﺍﻷﻭﻝ ﻫﻮ ﻣﻮﺿﻮﻉ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺴـﺒﻖ ﻭﻣﻌـﲎ‬
‫ﻭﺻﻔﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧﻪ ﺃﻭﻝ ﻫﻮ ﻣﺘﻘﺪﻡ ﻟﻠﺤﻮﺍﺩﺙ ﺑﺄﻭﻗﺎﺕ ﻻ ‪‬ﺎﻳﺔ ﳍﺎ ﻓﺎﻷﺷـﻴﺎﺀ‬
‫ﻛﻠﻬﺎ ﻭﺟﺪﺕ ﺑﻌﺪﻩ ﻭﻗﺪ ﺳﺒﻘﻬﺎ ﻛﻠﻬﺎ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ ﰲ ﺩﻋﺎﺋﻪ ﺃﻧـﺖ‬
‫ـﻲﺀ‬
‫ـﺪﻙ ﺷـ‬
‫ـﻴﺲ ﺑﻌـ‬
‫ـﺮ ﻓﻠـ‬
‫ـﺖ ﺍﻵﺧـ‬
‫ـﻲﺀ ﻭﺃﻧـ‬
‫ـﻚ ﺷـ‬
‫ـﻴﺲ ﻗﺒﻠـ‬
‫ﺍﻷﻭﻝ ﻓﻠـ‬
‫‪ 75 -‬ﺍﻵﺧﺮ ﻫﻮ ﺍﳌﺘﺄﺧﺮ ﻋﻦ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻭﻳﺒﻘﻰ ﺑﻌﺪﻫﺎ ‪ 76 -‬ﺍﻟﻈﺎﻫﺮ ﻫـﻮ‬
‫ﺍﻟﺬﻱ ﻇﻬﺮ ﻟﻠﻌﻘﻮﻝ ﲝﺠﺠﻪ ﻭﺑﺮﺍﻫﲔ ﻭﺟﻮﺩﻩ ﻭﺃﺩﻟﺔ ﻭﺣﺪﺍﻧﻴﺘﻪ ﻫﺬﺍ ﺇﻥ ﺃﺧﺬﺗﻪ ﻣﻦ‬
‫ﺍﻟﻈﻬﻮﺭ ﻭﺇﻥ ﺃﺧﺬﺗﻪ ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﺮﺏ ﻇﻬﺮ ﻓﻼﻥ ﻓﻮﻕ ﺍﻟﺴﻄﺞ ﺇﺫﺍ ﻋﻼ ﻭﻣﻦ ﻗﻮﻝ‬
‫ﺍﻟﺸﺎﻋﺮ ﻭﺗﻠﻚ ﺷﻜﺎﺓ ﻇﺎﻫﺮ ﻋﻨﻚ ﻋﺎﺭﻫﺎ ‪ ...‬ﻓﻬﻮ ﻣﻦ ﺍﻟﻌﻠﻮ ﻭﺍﷲ ﺗﻌﺎﱃ ﻋﺎﻝ ﻋﻠﻰ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻛﻞ ﺷﻲﺀ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻠﻮ ﺍﺭﺗﻔﺎﻉ ﺍﶈﻞ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﳚﻞ ﻋﻦ ﺍﶈﻞ ﻭﺍﳌﻜﺎﻥ‬
‫ﻭﺇﳕﺎ ﺍﻟﻌﻠﻮ ﻋﻠﻮ ﺍﻟﺸﺄﻥ ﻭﺍﺭﺗﻔﺎﻉ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻳﺆﻛﺪ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻗﻮﻟﻪ ﰲ ﺩﻋﺎﺋـﻪ‬
‫ﺃﻧﺖ ﺍﻟﻈﺎﻫﺮ ﻓﻠﻴﺲ ﻓﻮﻗﻚ ﺷﻲﺀ ﻭﺃﻧﺖ ﺍﻟﺒﺎﻃﻦ ﻓﻠﻴﺲ ﺩﻭﻧـﻚ ﺷـﻲﺀ ‪77 -‬‬
‫ﺍﻟﺒﺎﻃﻦ ﻫﻮ ﺍﻟﻌﺎﱂ ﺑﺒﻄﺎﻧﺔ ﺍﻟﺸﻲﺀ ﻳﻘﺎﻝ ﺑﻄﻨﺖ ﻓﻼﻧﺎ ﻭﺧﱪﺗﻪ ﺇﺫﺍ ﻋﺮﻓـﺖ ﺑﺎﻃﻨـﻪ‬
‫ﻭﻇﺎﻫﺮﻩ ﻭﺍﷲ ﺗﻌﺎﱃ ﻋﺎﺭﻑ ﺑﺒﻮﺍﻃﻦ ﺍﻷﻣﻮﺭ ﻭﻇﻮﺍﻫﺮﻫﺎ ﻓﻬـﻮ ﺫﻭ ﺍﻟﻈـﺎﻫﺮ ﻭﺫﻭ‬
‫ﺍﻟﺒﺎﻃﻦ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻌﲔ ﻭﺍﻷﺛﺮ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ 60‬ﺟﻮﺍﺏ ﰲ ﺍﻻﺳـﺘﻮﺍﺀ‬
‫ﻛﻤﺎ ﺍﺷﺘﻬﺮ ﻣﻦ ﺟﻮﺍﺏ ﺃﰊ ﻋﻠﻲ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻟﺒﺠﻠﻲ ﻋﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻓﻘﺎﻝ‬
‫ﻻ ﻧﻌﺮﻑ ﺃﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ ﺇﻻ ﻣﺎ ﻛﺸﻒ ﻟﻨﺎ ﻭﻗﺪ ﺃﻋﻠﻤﻨﺎ ﺟﻞ ﺫﻛﺮﻩ ﺃﻧﻪ ﺍﺳﺘﻮﻯ ﻋﻠﻰ‬
‫ﻋﺮﺷﻪ ﻭﱂ ﳜﱪ ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﻣﻔﺘﻘﺮ ﻟﻠﻌﺮﺵ ﺃﻭ ﻟﻐﲑﻩ ﻣـﻦ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺃﻭ ﺃﻥ ﺍﺳﺘﻮﺍﺀﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻛﺎﺳﺘﻮﺍﺀ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻋﻠﻰ ﻛﺮﺳﻴﻪ ﻓﻬـﻮ‬
‫ﺿﺎﻝ ﻣﺒﺘﺪﻉ ﻓﻜﺎﻥ ﺍﷲ ﻭﻻ ﺯﻣﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﻛﺎﻥ ﻭﻣﻨﻬﺎ‬
‫ﻧﺰﻭﻝ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻏﲑ ﺗﺸﺒﻴﻪ ﺑﻨـﺰﻭﻝ‬
‫ﺍﳌﺨﻠﻮﻗﲔ ﻭﻻ ﲤﺜﻴﻞ ﻭﻻ ﺗﻜﻴﻴﻒ ﺑﻞ ﻳﺜﺒﺖ ﺍﳊﻨﺎﺑﻠﺔ ﻣﺎ ﺃﺛﺒﺘﻪ ﺭﺳﻮﻝ ﺍﷲ ﻭﳝـﺮﻭﻥ‬
‫ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻮﺍﺭﺩ ﺑﺬﻛﺮﻩ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﻳﻜﻠﻮﻥ ﻋﻠﻤﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺬﻟﻚ‬
‫ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﺰ ﺍﲰﻪ ﰲ ﻛﺘﺎﺑﻪ ﻣﻦ ﺫﻛﺮ ﺍ‪‬ﻲﺀ ﻭﺍﻹﺗﻴﺎﻥ ﺍﳌﺬﻛﻮﺭﻳﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﳌﻠﻚ ﺍﻵﻳﺔ ﻭﰲ ﻗﻮﻟﻪ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺍﷲ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ‬
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‫ﺍﻵﻳــــــــــــــــــــــ‬
‫ﻭﻧﺆﻣﻦ ﺑﺬﻟﻚ ﺑﻼ ﻛﻴﻒ ﻓﻠﻮ ﺷﺎﺀ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﺒﲔ ﻟﻨﺎ ﻛﻴﻔﻴﺔ ﺫﻟﻚ ﻓﻌﻞ ﻓﺎﻧﺘـﻬﻴﻨﺎ‬
‫ﺇﱃ ﻣﺎ ﺃﺣﻜﻤﻪ ﻭﻛﻔﻔﻨﺎ ﻋﻦ ﺍﻟﺬﻱ ﻳﺘﺸﺎﺑﻪ ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﺇﻳـﺎﻛﻢ‬
‫ﻭﺍﻟﺒﺪﻉ ﻗﻴﻞ ﻭﻣﺎ ﺍﻟﺒﺪﻉ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺍﻟﺬﻳﻦ ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺃﲰـﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﺻﻔﺎﺗﻪ ﻭﻛﻼﻣﻪ ﻭﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﻻ ﻳﺴﻜﺘﻮﻥ ﻋﻤـﺎ ﺳـﻜﺖ ﻋﻨـﻪ ﺍﻟﺼـﺤﺎﺑﺔ‬
‫ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻗﺎﻝ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻛﻞ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ ﻓﺘﻔﺴﲑﻩ ﺗﻼﻭﺗـﻪ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻗﺪﻡ ﺍﻹﺳﻼﻡ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﻋﻠـﻰ ﻗﻨﻄـﺮﺓ‬
‫ﺍﻟﺘﺴﻠﻴﻢ ﻓﻘﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺁﻣﻨﺖ ﺑﺎﷲ ﻭﲟﺎ ﺟﺎﺀ ﻋﻦ ﺍﷲ‬
‫ﻭﻋﻠﻰ ﻣﺮﺍﺩ ﺍﷲ ﻭﺁﻣﻨﺖ ﺑﺮﺳﻮﻝ ﺍﷲ ﻭﲟﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﻣﺮﺍﺩ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻠﺒﻮﺫﻱ ﺍﳊﻨﺒﻠﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻠﻤـﻊ ﰲ ﺍﻟﺴـﻨﻦ‬
‫ﻭﺍﻟﺒﺪﻉ ﻭﻗﺎﻝ ﺑﻌﺪ ﻭﻋﻠﻰ ﻫﺬﺍ ﺩﺭﺝ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ‪ .‬ﻭﺳﻴﺄﰐ ﰲ ﺍﻟﺘﺘﻤﺔ ﺍﳋﺎﻣﺴـﺔ‬
‫ﺫﻛﺮ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻷﺷﻌﺮﻱ ﻭﺃﻧﻪ ﻣﻮﺍﻓﻖ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺃﻧﻪ ﳚـﺮﻱ‬
‫ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﷲ ﻣﻦ ﻏﲑ ﺗﺼﺮﻑ ﻭﻻ ﺗﺄﻭﻳﻞ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ‬
‫ﻭﻋﻠﻴﻪ ﻓﻼ ﺧﻼﻑ ﻭﻻ ﻧﺰﺍﻉ ﻭﺍﳊﻤﺪ ﷲ ﺍﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ ﻭﻫﺬﺍ ﺍﻟﺘﻔﻮﻳﺾ ﻫﻮ ﻋﲔ ﻣﺎ‬
‫ﻳﻨﻜﺮﻩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻣﺮﺍﺩﻩ ﻛﻴﻔﻴﺔ ﺫﻟﻚ ﺃﻱ ﺣﻘﻴﻘﺔ ﺫﻟﻚ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒـﺪ ﺍﻟـﱪ‬
‫ﺍﳌﺎﻟﻜﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻤﻬﻴﺪ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﻘﺮﻃﱯ ﺃﻳﻀﺎ ﰲ ﺷﺮﺡ ﺍﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ‬
‫‪ " :‬ﻭﻟﻴﺲ ﳎﻴﺌﻪ ﺣﺮﻛﺔ ﻭﻻ ﺯﻭﺍ ﹰﻻ ﻭﻻ ﺍﻧﺘﻘﺎ ﹰﻻ ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛـﺎﻥ‬
‫ﺍﳉﺎﺋﻲ ﺟﺴﻤﹰﺎ ﺃﻭ ﺟﻮﻫﺮﹰﺍ ‪ ،‬ﻓﻠﻤﺎ ﺛﺒﺖ ﺃﻧﻪ ﻟﻴﺲ ﲜﺴﻢ ﻭﻻ ﺟﻮﻫﺮ ‪ ،‬ﱂ ﳚـﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﳎﻴﺌﻪ ﺣﺮﻛﺔ ﻭﻻ ﻧﻘﻠﺔ ‪ ،‬ﻭﻟﻮ ﺍﻋﺘﱪﺕ ﺫﻟﻚ ﺑﻘﻮﳍﻢ ‪ :‬ﺟﺎﺀﺕ ﻓﻼﻧﹰﺎ ﻗﻴﺎﻣﺘﻪ ‪،‬‬
‫ﻭﺟﺎﺀﻩ ﺍﳌﻮﺕ ‪ ،‬ﻭﺟﺎﺀﻩ ﺍﳌﺮﺽ ‪ ،‬ﻭﺷﺒﻪ ﺫﻟﻚ ‪ ،‬ﳑﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻧﺎﺯﻝ ﺑـﻪ ‪ ،‬ﻭﻻ‬
‫ﳎﻲﺀ ‪ ،‬ﻟﺒﺎﻥ ﻟﻚ ‪ ،‬ﻭﺑﺎﷲ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ‪ .‬ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﻤﻬﻴﺪ ﺭﺩﹰﺍ ﻋﻠﻰ‬
‫ﻣﻦ ﻓﺴﺮ ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ ﺑﻨﺰﻭﻝ ﺍﻟﺬﺍﺕ ‪" :‬ﻟﻴﺲ ﻫﺬﺍ‪ -‬ﻳﻌﲏ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﻳﻨﺰﻝ‬
‫ﺑﺬﺍﺗﻪ‪ -‬ﺑﺸﻲﺀ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻔﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻷﻥ ﻫﺬﺍ ﻛﻴﻔﻴﺔ ﻭﻫﻢ ﻳﻔﺰﻋﻮﻥ ﻣﻨﻬﺎ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬ﻪ‬ ‫ﻱ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋ‪‬ﻴﺴ‪‬ﻰ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺟﺎﻣﻌﻪ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ﹺﻭ ‪‬‬
‫ﺱ ﻳ‪‬ـ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ‪‬ﺭ‪‬ﺑﻬ‪‬ـ ‪‬ﻢ‬ ‫ﺕ ﹶﻛ‪‬ﺜ ‪‬ﲑ ﹲﺓ ‪‬ﻣﺜﹾ ﹸﻞ ‪‬ﻫﺬﹶﺍ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﻓ‪‬ﻴ ‪‬ﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳ ‪‬ﺔ ﹶﺃ ﱠﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﹺﺭﻭ‪‬ﺍﻳ‪‬ﺎ ‪‬‬
‫ﺐ ﻓ‪‬ﻲ ‪‬ﻫﺬﹶﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﺋ ‪‬ﻤ ‪‬ﺔ‬ ‫‪‬ﻭ ‪‬ﺫ ﹾﻛ ‪‬ﺮ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ﹺﻡ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟﹶﺄ ‪‬ﺷﻴ‪‬ﺎ َﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﺲ ﻭ‪‬ﺍ‪‬ﺑ ﹺﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﻭ‪‬ﺍﺑ‪‬ـ ﹺﻦ ‪‬ﻋ‪‬ﻴ‪‬ﻴﻨ‪‬ـ ﹶﺔ ‪‬ﻭ ‪‬ﻭﻛ‪‬ﻴـ ﹴﻊ‬ ‫ﻚ ‪‬ﺑ ﹺﻦ ﹶﺃ‪‬ﻧ ﹴ‬‫ﻱ ‪‬ﻭﻣ‪‬ﺎ‪‬ﻟ ‪‬‬ ‫‪‬ﻣﹾﺜ ﹺﻞ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﺍﻟﱠﺜ ‪‬ﻮ ﹺﺭ ‪‬‬
‫ﺚ ‪‬ﻭ‪‬ﻧ ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ﹺﺑﻬ‪‬ﺎ ‪‬ﻭﻟﹶـﺎ‬ ‫‪‬ﻭ ﹶﻏ‪‬ﻴ ﹺﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﻭﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟﹶﺄ ‪‬ﺷﻴ‪‬ﺎ َﺀ ﹸﺛ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩ‪‬ﻳ ﹸ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺕ‬‫ﺚ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟﹶﺄ ‪‬ﺷﻴ‪‬ﺎ ُﺀ ﹶﻛﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬‬ ‫ﺤﺪ‪‬ﻳ ‪‬‬ ‫‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻛ‪‬ﻴﻒ‪ ‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﱠﻟﺬ‪‬ﻱ ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﻒ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ ﺍﱠﻟﺬ‪‬ﻱ ﺍ ‪‬ﺧﺘ‪‬ﺎﺭ‪‬ﻭ ‪‬ﻩ‬‫ﺴ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺘ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻛ‪‬ﻴ ‪‬‬ ‫‪‬ﻭ‪‬ﻳ ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ﹺﺑﻬ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹶﻔ ‪‬‬
‫ﺠﻠﱠﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪ .‬ﺍﻧﺘﻬﻰ ‪.‬‬ ‫ﺴ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﻨﹺﻲ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺚ ﹶﻓ‪‬ﻴ ‪‬ﻌ ‪‬ﺮﹸﻓ ‪‬ﻬ ‪‬ﻢ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺤﺪ‪‬ﻳ ‪‬‬ ‫‪‬ﻭ ﹶﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﹶﻗ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻛﻤﺎ ﰲ ﰲ ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺹ ﻃﺒﻌـﺔ ﺩﺍﺭ ﺍﳊـﺪﻳﺚ‬
‫‪ :446‬ﻭﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﺃﺧﱪﱐ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺃﻥ ﺣﻨﺒﻼ ﺣﺪﺛﻬﻢ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑـﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺮﻭﻯ )ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻨﺰﻝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻥ‬
‫ﺍﷲ ﻳﺮﻯ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻳﻀﻊ ﻗﺪﻣﻪ( ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒـﺪ ﺍﷲ‪ ،‬ﻧـﺆﻣﻦ ‪‬ـﺎ‬
‫ﻭﻧﺼﺪﻕ ‪‬ﺎ ﻭﻻ ﻛﻴﻒ ﻭﻻ ﻣﻌﲎ‪ ،‬ﻭﻻ ﻧﺮﺩ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻭﻧﻌﻠﻢ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ‬
‫ﺣﻖ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺄﺳﺎﻧﻴﺪ ﺻﺤﺎﺡ( ﻭﻻ ﻧﺮﺩ ﻋﻠﻰ ﺍﷲ ﻗﻮﻟﻪ‪ ،‬ﻭﻻ ﻧﺼﻒ ﺍﷲ ﺑﺄﻛﺜﺮ ﳑﺎ‬
‫ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﺑﻼ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ‪ ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ .‬ﻭﻫﺬﺍ ﻭﻛﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻣـﻦ‬
‫ﻣﺸﻜﺎﺓ ﻭﺍﺣﺪﺓ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ ﲰﻌﺖ ﺍﳍﻴﺜﻢ‬
‫ﺑﻦ ﺧﺎﺭﺟﺔ ﻗﺎﻝ ﺣﺪﺛﲏ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﻗﺎﻝ ﺳﺄﻟﺖ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜـﻮﺭﻱ‬
‫ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀﺕ ﻓﻘﺎﻟﻮﺍ ﺃﻣﺮﻭﻫـﺎ‬
‫ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﱐ ﰲ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴـﺎﺀ‬
‫ﻋﻦ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺗﻜﻴﻴﻒ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻣﻦ ﺯﻋﻢ‬
‫ﺃﻥ ﺇﳍﻨﺎ ﳏﺪﻭﺩ ﻓﻘﺪ ﺟﻬﻞ ﺍﳋﺎﻟﻖ ﺍﳌﻌﺒﻮﺩ ﻭﻣﻦ ﺫﻛﺮ ﺃﻥ ﺍﻷﻣﺎﻛﻦ ﺑﻪ ﲢﻴﻂ ﻟﺰﻣﺘﻪ ﺍﳊﲑﺓ‬
‫ﻭﺍﻟﺘﺨﻠﻴﻂ ﺑﻞ ﻫﻮ ﺍﶈﻴﻂ ﺑﻜﻞ ﻣﻜﺎﻥ‪.‬ﺍﻫـ ﻭﰲ ﺍﻹﺳﻨﺎﺩ ﺿﻌﻒ ‪ .‬ﻭﻧﺼـﻪ ﻣـﻦ‬
‫ﻛﺘﺎﺏ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ :73‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺫﺭ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﻳﻮﺳﻒ ﺍﻟﻮﺭﺍﻕ ﺛﻨﺎ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺣﻔﺺ ﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﺣﻔﺺ ﺍﻟﻌﺒﺴﻲ ﺛﻨﺎ ﻧﺼـﲑ‬
‫ﺑﻦ ﲪﺰﺓ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻋﻦ ﺍﳊﺴﲔ‬
‫ﺑﻦ ﻋﻠﻲ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻣﻦ ﺯﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻼ ﺗﻌﻠﻢ ﻭﻫﺪﺍﻩ ﺑﻼ ﻫﺪﺍﻳﺔ ﻭﺟﻌﻠﻪ ﺑﺼﲑﺍ‬
‫ﻭﻛﺸﻒ ﻋﻨﻪ ﺍﻟﻌﻤﻰ ﻭﻛﺎﻥ ﺑﺬﺍﺕ ﺍﷲ ﻋﻠﻴﻤﺎ ﻭﻋﺮﻓﺎﻥ ﺍﷲ ﰲ ﺻﺪﺭﻩ ﻋﻈﻴﻤﺎ ﻭﻗﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﻴﻞ ﺇﻥ ﺍﻟﺘﺼﻮﻑ ﺍﻟﱪﻭﺯ ﻣﻦ ﺍﳊﺠﺎﺏ ﺇﱃ ﺭﻓﻊ ﺍﳊﺠﺎﺏ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﺑﻦ ﺟﻌﻔﺮ ﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻳﻮﻧﺲ ﺍﻟﺴﺎﻣﻲ ﺛﻨﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﺛﻨﺎ ﺣﺒﺎﻥ ﺑﻦ ﻋﻠﻲ ﻋﻦ ﳎﺎﻫﺪ‬
‫ﻋﻦ ﺍﻟﺸﻌﱯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺃﺭﺳﻠﻪ ﺇﱃ ﺯﻳﺪ ﺑﻦ ﺻـﻮﺣﺎﻥ‬
‫ﻓﻘﺎﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﱐ ﻣﺎ ﻋﻠﻤﺘﻚ ﻟﺒﺬﺍﺕ ﺍﷲ ﻋﻠﻴﻢ ﻭﺇﻥ ﺍﷲ ﻟﻔﻲ ﺻﺪﺭﻙ ﻋﻈﻴﻢ‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺛﻨﺎ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳊﺒﺎﺏ ﺍﳉﻤﺤﻲ ﺛﻨـﺎ‬
‫ﻣﺴﺪﺩ ﺛﻨﺎ ﻋﺒﺪﺍﻟﻮﺍﺭﺙ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ ﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺳﻌﺪ ﻗﺎﻝ‬
‫ﻛﻨﺖ ﺑﺎﻟﻜﻮﻓﺔ ﰲ ﺩﺍﺭ ﺍﻹﻣﺎﺭﺓ ﺩﺍﺭ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺇﺫ ﺩﺧﻞ ﻋﻠﻴﻨﺎ ﻧﻮﻑ ﺑـﻦ‬
‫ﻋﺒﺪﺍﷲ ﻓﻘﺎﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺒﺎﺏ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻓﻘﺎﻝ ﻋﻠﻲ ﻋﻠـﻲ‬
‫‪‬ﻢ ﻓﻠﻤﺎ ﻭﻗﻔﻮﺍ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻟﻮﺍ ﻟﻪ ﻳﺎ ﻋﻠﻲ ﺻﻒ ﻟﻨﺎ ﺭﺑﻚ ﻫﺬﺍ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴـﻤﺎﺀ‬
‫ﻛﻴﻒ ﻫﻮ ﻭﻛﻴﻒ ﻛﺎﻥ ﻭﻣﱴ ﻛﺎﻥ ﻭﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﻫﻮ ﻓﺎﺳﺘﻮﻯ ﻋﻠـﻲ ﺟﺎﻟﺴـﺎ‬
‫ﻭﻗﺎﻝ ﻣﻌﺸﺮ ﺍﻟﻴﻬﻮﺩ ﺍﲰﻌﻮﺍ ﻣﲏ ﻭﻻ ﺗﺒﺎﻟﻮﺍ ﺃﻥ ﻻ ﺗﺴﺄﻟﻮﺍ ﺃﺣﺪﺍ ﻏﲑﻱ ﺇﻥ ﺭﰊ ﺗﻌﺎﱃ‬
‫ﻫﻮ ﺍﻷﻭﻝ ﱂ ﻳﺒﺪ ﳑﺎ ﻭﻻ ﳑﺎﺯﺝ ﻣﻌﻤﺎ ﻭﻻ ﺣﺎﻝ ﻭﳘـﺎ ﻭﻻ ﺷـﺒﺢ ﻳﺘﻘﺼـﻰ ﻭﻻ‬
‫ﳏﺠﻮﺏ ﻓﻴﺤﻮﻯ ﻭﻻ ﻛﺎﻥ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﻓﻴﻘﺎﻝ ﺣﺎﺩﺙ ﺑﻞ ﺟـﻞ ﺃﻥ ﻳﻜﻴـﻒ‬
‫ﺍﳌﻜﻴﻒ ﻟﻸﺷﻴﺎﺀ ﻛﻴﻒ ﻛﺎﻥ ﺑﻞ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﻭﻝ ﻻﺧﺘﻼﻑ ﺍﻷﺯﻣﺎﻥ ﻭﻻ ﻟﺘﻘﻠﺐ‬
‫ﺷﺄﻥ ﺑﻌﺪ ﺷﺄﻥ ﻭﻛﻴﻒ ﻳﻮﺻﻒ ﺑﺎﻷﺷﺒﺎﺡ ﻭﻛﻴﻒ ﻳﻨﻌﺖ ﺑﺎﻷﻟﺴﻦ ﺍﻟﻔﺼﺎﺡ ﻣﻦ ﱂ‬
‫ﻳﻜﻦ ﰲ ﺍﻷﺷﻴﺎﺀ ﻓﻴﻘﺎﻝ ﺑﺎﺋﻦ ﻭﱂ ﻳﱭ ﻋﻨﻬﺎ ﻓﻴﻘﺎﻝ ﻛﺎﺋﻦ ﺑﻞ ﻫﻮ ﺑﻼ ﻛﻴﻔﻴﺔ ﻭﻫـﻮ‬
‫ﺃﻗﺮﺏ ﻣﻦ ﺣﺒﻞ ﺍﻟﻮﺭﻳﺪ ﻭﺃﺑﻌﺪ ﰲ ﺍﻟﺸﺒﻪ ﻣﻦ ﻛﻞ ﺑﻌﻴﺪ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﻣﻦ ﻋﺒـﺎﺩﻩ‬
‫ﺷﺨﻮﺹ ﳊﻈﺔ ﻭﻻ ﻛﺮﻭﺭ ﻟﻔﻈﺔ ﻭﻻ ﺍﺯﺩﻻﻑ ﺭﻗﻮﺓ ﻭﻻ ﺍﻧﺒﺴﺎﻁ ﺧﻄﻮﺓ ﰲ ﻏﺴﻖ‬
‫ﻟﻴﻞ ﺩﺍﺝ ﻭﻻ ﺍﺩﻻﺝ ﻻ ﻳﺘﻐﺸﻰ ﻋﻠﻴﻪ ﺍﻟﻘﻤﺮ ﺍﳌﻨﲑ ﻭﻻ ﺍﻧﺒﺴـﺎﻁ ﺍﻟﺸـﻤﺲ ﺫﺍﺕ‬
‫ﺍﻟﻨﻮﺭ ﺑﻀﻮﺋﻬﻤﺎ ﰲ ﺍﻟﻜﺮﻭﺭ ﻭﻻ ﺇﻗﺒﺎﻝ ﻟﻴﻞ ﻣﻘﺒﻞ ﻭﻻ ﺇﺩﺑﺎﺭ ‪‬ﺎﺭ ﻣﺪﺑﺮ ﺇﻻ ﻭﻫـﻮ‬
‫ﳏﻴﻂ ﲟﺎ ﻳﺮﻳﺪ ﻣﻦ ﺗﻜﻮﻳﻨﻪ ﻓﻬﻮ ﺍﻟﻌﺎﱂ ﺑﻜﻞ ﻣﻜﺎﻥ ﻭﻛﻞ ﺣﲔ ﻭﺃﻭﺍﻥ ﻭﻛﻞ ‪‬ﺎﻳـﺔ‬
‫ﻭﻣﺪﺓ ﻭﺍﻷﻣﺪ ﺇﱃ ﺍﳋﻠﻖ ﻣﻀﺮﻭﺏ ﻭﺍﳊﺪ ﺇﱃ ﻏﲑﻩ ﻣﻨﺴﻮﺏ ﱂ ﳜﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻣـﻦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﺻﻮﻝ ﺃﻭﻟﻴﺔ ﻭﻻ ﺑﺄﻭﺍﺋﻞ ﻛﺎﻧﺖ ﻗﺒﻠﻪ ﺑﺪﻳﺔ ﺑﻞ ﺧﻠﻖ ﻣﺎ ﺧﻠﻖ ﻓﺄﻗﺎﻡ ﺧﻠﻘﻪ ﻭﺻﻮﺭ ﻣﺎ‬
‫ﺻﻮﺭ ﻓﺄﺣﺴﻦ ﺻﻮﺭﺗﻪ ﺗﻮﺣﺪ ﰲ ﻋﻠﻮﻩ ﻓﻠﻴﺲ ﻟﺸﻲﺀ ﻣﻨﻪ ﺍﻣﺘﻨﺎﻉ ﻭﻻ ﻟﻪ ﺑﻄﺎﻋـﺔ‬
‫ﺷﻲﺀ ﻣﻦ ﺧﻠﻘﻪ ﺍﻧﺘﻔﺎﻉ ﺇﺟﺎﺑﺘﻪ ﻟﻠﺪﺍﻋﲔ ﺳﺮﻳﻌﺔ ﻭﺍﳌﻼﺋﻜﺔ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺿﲔ‬
‫ﻟﻪ ﻣﻄﻴﻌﺔ ﻋﻠﻤﻪ ﺑﺎﻷﻣﻮﺍﺕ ﺍﻟﺒﺎﺋﺪﻳﻦ ﻛﻌﻠﻤﻪ ﺑﺎﻷﺣﻴﺎﺀ ﺍﳌﺘﻘﻠـﺒﲔ ﻭﻋﻠﻤـﻪ ﲟـﺎ ﰲ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﻌﻠﻰ ﻛﻌﻠﻤﻪ ﲟﺎ ﰲ ﺍﻷﺭﺽ ﺍﻟﺴﻔﻠﻰ ﻭﻋﻠﻤﻪ ﺑﻜﻞ ﺷـﻲﺀ ﻻ ﲢـﲑﻩ‬
‫ﺍﻷﺻﻮﺍﺕ ﻭﻻ ﺗﺸﻐﻠﻪ ﺍﻟﻠﻐﺎﺕ ﲰﻴﻊ ﻟﻸﺻﻮﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺑﻼ ﺟﻮﺍﺭﺡ ﻟﻪ ﻣﺆﺗﻠﻔـﺔ‬
‫ﻣﺪﺑﺮ ﺑﺼﲑ ﻋﺎﱂ ﺑﺎﻷﻣﻮﺭ ﺣﻲ ﻗﻴﻮﻡ ﺳﺒﺤﺎﻧﻪ ﻛﻠﻢ ﻣﻮﺳﻰ ﺗﻜﻠﻴﻤﺎ ﺑﻼ ﺟﻮﺍﺭﺡ ﻭﻻ‬
‫ﺃﺩﻭﺍﺕ ﻭﻻ ﺷﻔﺔ ﻭﻻ ﳍﻮﺍﺕ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺗﻜﻴﻴﻒ ﺍﻟﺼﻔﺎﺕ ﻣﻦ ﺯﻋـﻢ ﺃﻥ‬
‫ﺇﳍﻨﺎ ﳏﺪﻭﺩ ﻓﻘﺪ ﺟﻬﻞ ﺍﳋﺎﻟﻖ ﺍﳌﻌﺒﻮﺩ ﻭﻣﻦ ﺫﻛﺮ ﺃﻥ ﺍﻷﻣﺎﻛﻦ ﺑﻪ ﲢﻴﻂ ﻟﺰﻣﺘﻪ ﺍﳊﲑﺓ‬
‫ﻭﺍﻟﺘﺨﻠﻴﻂ ﺑﻞ ﻫﻮ ﺍﶈﻴﻂ ﺑﻜﻞ ﻣﻜﺎﻥ ﻓﺈﻥ ﻛﻨﺖ ﺻﺎﺩﻗﺎ ﺃﻳﻬﺎ ﺍﳌﺘﻜﻠـﻒ ﻟﻮﺻـﻒ‬
‫ﺍﻟﺮﲪﻦ ﲞﻼﻑ ﺍﻟﺘﻨﺰﻳﻞ ﻭﺍﻟﱪﻫﺎﻥ ﻓﺼﻒ ﱄ ﺟﱪﻳﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺍﺳﺮﺍﻓﻴﻞ ﻫﻴﻬﺎﺕ‬
‫ﺃﺗﻌﺠﺰ ﻋﻦ ﺻﻔﺔ ﳐﻠﻮﻕ ﻣﺜﻠﻚ ﻭﺗﺼﻒ ﺍﳋﺎﻟﻖ ﺍﳌﻌﺒﻮﺩ ﻭﺃﻧﺖ ‪ 1‬ﺗﺪﺭﻙ ﺻﻔﺔ ﺭﺏ‬
‫ﺍﳍﻴﺌﺔ ﻭﺍﻷﺩﻭﺍﺕ ﻓﻜﻴﻒ ﻣﻦ ﱂ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ ﻟﻪ ﻣﺎ ﰲ ﺍﻷﺭﺿﲔ ﻭﺍﻟﺴﻤﻮﺍﺕ‬
‫ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻭﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤـﺎﻥ‬
‫ﻛﺬﺍ ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﻋﻨﻪ ﻣﺮﺳﻼ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﺗﻨﺒﻴﻪ ‪ :‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ ﰲ‬
‫ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﳑﺰﻭﺟﺎ ﻣﻊ ﺍﳌﱳ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ :198‬ﻭﻗـﺎﻝ ﻣﺎﻟـﻚ ) ﰲ‬
‫ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ) ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﰲ ﻃﺎﺋﻔﺔ ( ﻣﻨﻬﻢ ﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ) ﺻـﺤﻴﺢ (‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ﰲ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻭﻗﻴﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﻏﲑﻩ ﺫﻟﻚ ﲟﺎ ﺇﺫﺍ ﱂ ﻳﻜـﻦ‬
‫ﻣﺮﺳﻠﻪ ﳑﻦ ﻻ ﳛﺘﺮﺯ ﻭﻳﺮﺳﻞ ﻋﻦ ﻏﲑ ﺍﻟﺜﻘﺎﺕ ﻓﺈﻥ ﻛﺎﻥ ﻓﻼ ﺧﻼﻑ ﰲ ﺭﺩﻩ ﻭﻗﺎﻝ‬
‫ﻏﲑﻩ ﳏﻞ ﻗﺒﻮﻟﻪ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺮﺳﻠﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺎﺿﻠﺔ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻏﲑﻫﺎ ﻓﻼ ﳊﺪﻳﺚ ﰒ ﻳﻔﺸﻮﺍ ﺍﻟﻜﺬﺏ ﺻﺤﺤﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ‬
‫ﺃﲨﻊ ﺍﻟﺘﺎﺑﻌﻮﻥ ﺑﺄﺳﺮﻫﻢ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﳌﺮﺳﻞ ﻭﱂ ﻳﺄﺕ ﻋﻨﻬﻢ ﺇﻧﻜﺎﺭﻩ ﻭﻻ ﻋﻦ ﺃﺣـﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻣﻦ ﺍﻷﺋﻤﺔ ﺑﻌﺪﻫﻢ ﺇﱃ ﺭﺃﺱ ﺍﳌﺎﺋﺘﲔ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻛﺄﻧﻪ ﻳﻌﲏ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻭﻝ ﻣﻦ‬
‫ﺭﺩﻩ ﻭﺑﺎﻟﻎ ﺑﻌﻀﻬﻢ ﻓﻘﻮﺍﻩ ﻋﻠﻰ ﺍﳌﺴﻨﺪ ﻭﻗﺎﻝ ﻣﻦ ﺃﺳﻨﺪ ﻓﻘﺪ ﺃﺣﺎﻟﻚ ﻭﻣﻦ ﺃﺭﺳـﻞ‬
‫ﻓﻘﺪ ﺗﻜﻔﻞ ﻟﻚ ‪ .‬ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳉﺰﺀ ‪1‬‬
‫ﺻﻔﺤﺔ ‪ 384‬ﻭﻛﺬﻟﻚ ﺍﳊﻜﻢ ﻓﻴﻤﻦ ﺃﺭﺳﻞ ﺣﺪﻳﺜﺎ ﻋﻦ ﺷﻴﺦ ﻟﻘﻴـﻪ ﺍﻻ ﺍﻧـﻪ ﱂ‬
‫ﻳﺴﻤﻊ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﻣﻨﻪ ﻭﲰﻊ ﻣﺎ ﻋﺪﺍﻩ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ‬
‫ﲟﺎ ﻫﺬﻩ ﺣﺎﻟﻪ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﺍﻧﻪ ﻣﻘﺒﻮﻝ ﻭﳚﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺳﻞ ﺛﻘﺔ ﻋﺪﻻ‬
‫ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﻏﲑﻫﻢ ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ‬
‫ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻻ ﳚﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﻋﻠـﻰ‬
‫ﺫﻟﻚ ﺃﻛﺜﺮ ﺍﻷﺋﻤﺔ ﻣﻦ ﺣﻔﺎﻅ ﺍﳊﺪﻳﺚ ﻭﻧﻘﺎﺩ ﺍﻷﺛﺮ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﻣﻌﺮﻓﺔ ﻋﻠـﻮﻡ‬
‫ﺍﳊﺪﻳﺚ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ 67‬ﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪ :‬ﻓﺄﻣﺎ ﻣﺸﺎﻳﺦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻓﻜﻞ ﻣﻦ‬
‫ﺃﺭﺳﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺈﻧﻪ ﻋﻨﺪﻫﻢ‬
‫ﻣﺮﺳﻞ ﳏﺘﺞ ﺑﻪ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻋﻨﺪﻧﺎ ﻓﺈﻥ ﺍﳌﺮﺳﻞ ﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻨﺪﻧﺎ ﻣﻌﻀـﻞ‬
‫ﻭﺳﻴﺄﰐ ﺫﻛﺮﻩ ﻭﺷﺮﺣﻪ ﺑﻌﺪ ﻫﺬﺍ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﺨﺎﻭﻱ ﰲ ﻓـﺘﺢ‬
‫)ﻭﺍﺣﺘﺞ ( ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻫﻮ ﺍﺑـﻦ ﺃﻧـﺲ ﰲ‬ ‫ﺍﳌﻐﻴﺚ ‪ :‬ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪139‬‬
‫ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ) ﻭﻛﺬﺍ ( ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﺤﻨﻴﻔﺔ ( ﺍﻟﻨﻌﻤﺎﻥ ( ﺑﻦ ﺛﺎﺑـﺖ ﻭﺗﺎﺑﻌﻮﳘـﺎ‬
‫ﺍﳌﻘﻠﺪﻭﻥ ﳍﻤﺎ ﻭﺍﳌﺮﺍﺩ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺑﻞ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﶈﺪﺛﲔ ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﰲ ﺭﻭﺍﻳﺔ ﺣﻜﺎﻫﺎ ﺍﻟﻨﻮﻭﻱ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﺑﻦ ﻛﺜﲑ ﻭﻏﲑﻫﻢ ﺑﻪ ﺃﻱ ﺑﺎﳌﺮﺳﻞ ﻭﺩﺍﻧﻮﺍ‬
‫ﲟﻀﻤﻮﻧﻪ ﺃﻱ ﺟﻌﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﺎ ﻫﻮ ﻋﻨﺪﻩ ﻣﺮﺳﻞ ﺩﻳﻨﺎ ﻳﺪﻳﻦ ﺑﻪ ﰲ ﺍﻷﺣﻜﺎﻡ‬
‫ﻭﻏﲑﻫﺎ ﻭﺣﻜﺎﻩ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻋﻦ ﻛﺜﲑﻳﻦ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻭ ﺃﻛﺜـﺮﻫﻢ‬
‫ﻗﺎﻝ ﻭﻧﻘﻠﻪ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺍﳉﻤﺎﻫﲑ ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺭﺳﺎﻟﺘﻪ ﻭﺃﻣﺎ ﺍﳌﺮﺍﺳﻴﻞ ﻗﻔـﺪ‬
‫ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﳛﺘﺠﻮﻥ ‪‬ﺎ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﺜـﻞ ﺳـﻔﻴﺎﻥ ﺍﻟﺜـﻮﺭﻱ ﻭﻣﺎﻟـﻚ‬
‫ﻭﺍﻷﻭﺯﺍﻋﻲ ﺣﱴ ﺟﺎﺀ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻓﺘﻜﻠﻢ ﰲ ﺫﻟﻚ ﻭﺗﺎﺑﻌﻪ ﻋﻠﻴﻪ ﺃﲪﺪ ﻭﻏﲑﻩ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ ﻭﻳﻌﻀﺪ ﺃﺛﺮ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﲨﺎﻉ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺗﻨﺰﻳـﻪ‬
‫ﺍﷲ ﻋﻦ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﳉﻮﺍﺭﺡ ﻭﺍﻷﺩﻭﺍﺕ ﻭﺍﳉﻬﺎﺕ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﺘﻜﻴﻴﻒ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳊﺠﺔ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﻋﻘﻴﺪﺗـﻪ ﻭﺍﻷﺳـﺘﺎﺫ ﺍﻟﻔﻘﻴـﻪ‬
‫ﺍﻷﺻﻮﱄ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﳊﺎﻓﻆ )ﺕ ‪ 354‬ﻫـ ﰲ ﺻﺤﻴﺤﻪ ﻣﺎ ﻧﺼﻪ ‪:‬ﻫﺬﻩ ﺃﺧﺒﺎﺭ ﺃﻃﻠﻘﺖ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺗﻮﻫﻢ ﻣﻦ ﱂ ﳛﻜﻢ ﺻﻨﺎﻋﺔ ﺍﻟﻌﻠﻢ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻣﺸـﺒﻬﺔ‪،‬‬
‫ﻋﺎﺋﺬ ﺑﺎﷲ ﺃﻥ ﳜﻄﺮ ﺫﻟﻚ ﺑﺒﺎﻝ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻭﻟﻜﻦ ﺃﻃﻠـﻖ ﻫـﺬﻩ‬
‫ﺍﻷﺧﺒﺎﺭ ﺑﺄﻟﻔﺎﻅ ﺍﻟﺘﻤﺜﻴﻞ ﻟﺼﻔﺎﺗﻪ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺘﻌﺎﺭﻓﻪ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺑﻴﻨـﻬﻢ ﺩﻭﻥ‬
‫ﺗﻜﻴﻴﻒ ﺻﻔﺎﺕ ﺍﷲ‪ ،‬ﺟﻞ ﺭﺑﻨﺎ ﻋﻦ ﺃﻥ ﻳﺸﺒﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﳌﺨﻠـﻮﻗﲔ‪ ،‬ﺃﻭ ﻳﻜﻴـﻒ‬
‫ﺑﺸﻲﺀ ﻣﻦ ﺻﻔﺎﺗﻪ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻰﺀ" ﺍﻫـ ﻭﻗﺎﻝ ﺃﻳﻀ‪‬ﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ‪:‬‬
‫ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺴﻨﻦ ﺇﺫﺍ ﺻﺤﺖ ﳚﺐ ﺃﻥ ﺗﺮﻭﻯ ﻭﻳﺆﻣﻦ ‪‬ﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻔﺴـﺮ‬
‫ﻭﻳﻌﻘﻞ ﻣﻌﻨﺎﻫﺎ ﻓﻘﺪ ﻗﺪﺡ ﰲ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﻨﻦ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ‬
‫ﻓﻴﻬﺎ ﺻﻔﺎﺕ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺍﻟﱵ ﻻ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺘﻜﻴﻴﻒ ﺑﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻹﳝﺎﻥ ‪‬ﺎ"‬
‫‪ .‬ﻭﻗﺪ ﺃﻭ‪‬ﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ ،‬ﺕ‪ 354‬ﻫـ ‪ ،‬ﰲ ﺻـﺤﻴﺤﻪ ‪، 502 - 1‬‬
‫ﺣﺪﻳﺚ ‪ :‬ﺣﱴ ﻳﻀﻊ ﺍﻟﺮﺏ ﻗﺪﻣﻪ ﻓﻴﻬﺎ ‪ :‬ﺃﻱ ﺟﻬﻨﻢ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﺍﳋـﱪ ﻣـﻦ‬
‫ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﺃﻃﻠﻘﺖ ﺑﺘﻤﺜﻴﻞ ﺍ‪‬ﺎﻭﺭﺓ ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻠﻘﻲ ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ‬
‫ﺍﻷﻣﻢ ﻭﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻳﻌﺼﻰ ﺍﷲ ﻓﻴﻬﺎ ﻓﻼ ﺗﺰﺍﻝ ﺗﺴﺘﺰﻳﺪ ﺣﱴ ﻳﻀﻊ ﺍﻟـﺮﺏ ﺟـﻞ‬
‫ﻭﻋﻼ ﻣﻮﺿﻌﹰﺎ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻷﻣﻜﻨﺔ ﻓﺘﻤﺘﻠﺊ ﻓﺘﻘﻮﻝ ‪ :‬ﻗﻂ ﻗﻂ ‪ ،‬ﺗﺮﻳﺪ ‪ :‬ﺣﺴـﱯ‬
‫ﺣﺴﱯ ‪ ،‬ﻷﻥ ﺍﻟﻌﺮﺏ ﺗﻄﻠﻖ ﰲ ﻟﻐﺘﻬﺎ ﺍﺳﻢ ﺍﻟﻘﺪﻡ ﻋﻠﻰ ﺍﳌﻮﺿﻊ ‪ ،‬ﻗـﺎﻝ ﺍﷲ ﺟـﻞ‬
‫ﻭﻋﻼ ‪ :‬ﳍﻢ ﻗﺪﻡ ﺻﺪﻕ ﻋﻨﺪ ﺭ‪‬ﻢ ‪ ،‬ﻳﺮﻳﺪ ‪ :‬ﻣﻮﺿﻊ ﺻﺪﻕ ‪ ،‬ﻻ ﺃﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ‬
‫ﻳﻀﻊ ﻗﺪﻣﻪ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﺟﻞﹼ ﺭﺑﻨﺎ ﻭﺗﻌﺎﱃ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ ﺍﻫـ ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ‬
‫ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﺍﻟﻔﺘﺢ ‪ :413/13‬ﻧﺎﻗﻼ ﻣﻘﺮﺍ ‪" :‬ﻭﻟﻴﺲ ﻗﻮﻟﻨـﺎ ﺍﻥ ﺍﷲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺃﻱ ﳑﺎﺱ ﻟﻪ ﺃﻭ ﻣﺘﻤﻜﻦ ﻓﻴﻪ ﺃﻭ ﻣﺘﺤﻴﺰ ﰲ ﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺗﻪ ﺑﻞ ﻫـﻮ‬
‫ﺧﱪ ﺟﺎﺀ ﺑﻪ ﺍﻟﺘﻮﻗﻴﻒ ﻓﻘﻠﻨﺎ ﻟﻪ ﺑﻪ ﻭﻧﻔﻴﻨﺎ ﻋﻨﻪ ﺍﻟﺘﻜﻴﻴﻒ "ﺍﻫـ ‪ .‬ﻗﺎﻝ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍﻟﻌﻈﻤﺔ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻻﺷﻌﺚ ﺍﻧﺎ ﻣﻮﺳﻰ ﺑـﻦ ﺣـﺰﺍﻡ ﻋـﻦ‬
‫ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺧﺎﻟﺪ ﻋﻦ ﺳﻔﻴﺎﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﺃﻥ ﺍﱃ ﺭﺑﻚ ﺍﳌﻨﺘﻬﻰ ﻗﺎﻝ ﻻ ﻓﻜﺮﺓ‬
‫ﰲ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ‪ .‬ﺣﺪﺛﻨﺎ ﺍﲪﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﱪﺫﻋﻲ ﺍﻧﺎ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺬﻳﻞ‬
‫ﺍﻧﺎ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ‪‬ﺮﺍﻡ ﺍﻧﺎ ﺍﻻﺷﺠﻌﻲ ﻭﻫﻮ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﺳـﻔﻴﺎﻥ‬
‫ﺍﻟﺜﻮﺭﻱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﺃﻥ ﺍﱃ ﺭﺑﻚ ﺍﳌﻨﺘﻬﻰ ﻗﺎﻝ ﺍﻟﻔﻜﺮﺓ ﰲ ﺍﷲ ﺗﻌـﺎﱃ ﺣـﺪﺛﻨﺎ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﺴﻦ ﺍﻧﺎ ﺭﺟﺎﺀ ﺑﻦ ﺍﳉﺎﺭﻭﺩ ﺣﺪﺛﻨﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ ﺣﺪﺛﻨﺎ ﺍﲪﺪ ﺑﻦ ﺍﰊ ﺍﳊﻮﺍﺭﻱ ﺣﺪﺛﻨﺎ ﺍﲪﺪ ﺑﻦ ﺑﺸﲑ ﻗـﺎﻝ‬
‫ﲰﻌﺖ ﺍﺑﺎ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻚ ﻣﻮﺟﻮﺩﺍ ﻏﲑ ﳏﺪﻭﺩ‪ .‬ﺣﺪﺛﲏ‬
‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺜﻘﻔﻲ ﺣﺪﺛﻨﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳍﺮﻭﻱ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺳـﻌﺪ‬
‫ﳏﻤﺪ ﺑﻦ ﻣﻴﺴﺮ ﺍﻟﺼﻐﺎﱐ ﺍﳌﻜﻔﻮﻑ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ‬
‫ﻋﻦ ﺍﰊ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﻗﺎﻟﻮﺍ ﻟﻠﻨﱯ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﺴﺐ ﻟﻨﺎ ﺭﺑﻚ ﻓﻨﺰﻟﺖ ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﺍﷲ ﺍﻟﺼﻤﺪ ﱂ ﻳﻠـﺪ ﻭﱂ‬
‫ﻳﻮﻟﺪ ﻷﻧﻪ ﻟﻴﺲ ﺷﻲﺀ ﻳﻮﻟﺪ ﺇﻻ ﺳﻴﻤﻮﺕ ﻭﻟﻴﺲ ﺷﻲﺀ ﳝﻮﺕ ﺇﻻ ﺳﻴﻮﺭﺙ ﻭﺇﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺣﻲ ﻻ ﳝﻮﺕ ﻭﻻ ﻳﻮﺭﺙ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ ﻗﺎﻝ ﱂ ﻳﻜﻦ ﻟﻪ ﺷـﺒﻴﻪ ﻭﻻ‬
‫ﻋﺪﻝ ﻭﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﺍﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻳـﻮﻧﺲ‬
‫ﺣﺪﺛﻨﺎ ﺳﻮﻳﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺴﲔ ﻋﻦ ﺍﳊﺴﻦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﻗﻮﻟﻪ ﺍﻟﺼﻤﺪ ﻗﺎﻝ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﺍﻟﺬﻱ ﻻ ﺯﻭﺍﻝ ﻟﻪ ‪ .‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑـﻦ‬
‫ﺍﻳﻮﺏ ﺣﺪﺛﻨﺎ ﺍﲪﺪ ﺑﻦ ﺑﺪﻳﻞ ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﺑـﻦ ﺍﰊ‬
‫ﻗﻴﺲ ﻋﻦ ﻣﻴﺴﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻣﺎﺍﻟﺘﻔﺖ ﺍﳋﺎﻟﻖ ﺍﱃ ﺧﻠﻘﻪ ﻗﻂ ﻣﻨﺬ ﺧﻠﻘﻬـﻢ‬
‫ﱂ ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ ﺃﻣﺎﻣﻪ ﻭﻻ ﳝﻴﻨﺎ ﻭﻻ ﴰﺎﻻ ﻭﺇﳕﺎ ﻳﻠﺘﻔﺖ ﺍﻟﺬﻱ ﻳﻌﲕ ﺍﻟﺸﻲﺀ ‪ .‬ﺍﻧﺘــﻬﻰ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﻠﺖ ‪ :‬ﻗﺎﻝ ﺍﳌﺰﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ‪ : :‬ﻣﻴﺴﺮﺓ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻨﻬﺪﻯ ‪ ،‬ﺃﺑﻮ ﺣﺎﺯﻡ‬
‫ﺍﻟﻜﻮﰱ ‪ .‬ﺍﻫـ ‪ .‬ﻭ ﻗﺎﻝ ﺍﳌﺰﻯ ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ :‬ﺃﻣﻠﻰ ﻋﻠﻰ ﺃﰉ‬
‫‪.‬‬ ‫ﺃﻥ ﺃﺑـــــﺎ ﺣـــــﺎﺯﻡ ﻣﻴﺴـــــﺮﺓ ﺛﻘـــــﺔ‬
‫ﻭ ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ :‬ﺛﻘﺔ ‪ .‬ﻭ ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻌﺠﻠﻰ ‪،‬‬
‫‪.‬‬ ‫ﻭ ﺍﻟﻨﺴــــــــــــــــﺎﺋﻰ‬
‫ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ :‬ﻣﻌﺮﻭﻑ ‪ .‬ﻭ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺣـﺎﰎ ‪ :‬ﺳـﺄﻟﺖ ﺃﰉ ‪،‬‬
‫ﻗﻠﺖ ‪ :‬ﻣﻴﺴﺮﺓ ﺑﻦ ﺣﺒﻴﺐ ﺃﺣﺐ ﺇﻟﻴﻚ ﺃﻡ ﺣﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ﻭ ﺍﺑـﻦ ﺃﰉ ﻟﻴﻠـﻰ ؟‬
‫ﻓﻘﺎﻝ ‪ :‬ﻣﻴﺴﺮﺓ ﺃﺣﺐ ﺇﱃ ﻋﻠﻰ ﻗﻠﺔ ﻣﺎ ﻇﻬﺮ ﻣﻦ ﺣﺪﻳﺜﻪ ‪ ،‬ﻗﻠﺖ ‪ :‬ﻓﻤﺎ ﻗﻮﻟﻚ ﻓﻴﻪ ؟‬
‫ﻗﺎﻝ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ .‬ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰱ ﻛﺘﺎﺏ " ﺍﻟﺜﻘﺎﺕ ‪ " .‬ﺭﻭﻯ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻯ‬
‫ﰱ " ﺍﻷﺩﺏ " ‪ ،‬ﻭ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻭ ﺍﻟﺘﺮﻣﺬﻯ ‪ ،‬ﻭ ﺍﻟﻨﺴﺎﺋﻰ ‪ .‬ﺍﻫـ ﻭﻣﻦ ﺗﻼﻣﺬﺗـﻪ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺰﻱ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻗﻴﺲ ﺍﳌﻼﺋﻰ ‪ .‬ﻗﺎﻝ ﺍﳌﺰﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤـﺎﻝ ‪: :‬‬
‫ﻋﻤﺮﻭ ﺑﻦ ﻗﻴﺲ ﺍﳌﻼﺋﻰ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻮﰱ ‪ .‬ﺍﻫـ ‪ .‬ﻭ ﻗﺎﻝ ﺍﳌﺰﻯ ‪ :‬ﻗﺎﻝ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﺃﺑﻴﻪ ‪ ،‬ﻭ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰉ ﺧﻴﺜﻤﺔ ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪،‬‬
‫ﻭ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ ،‬ﻭ ﺃﺑﻮ ﺣﺎﰎ ‪ ،‬ﻭ ﺍﻟﻨﺴﺎﺋﻰ ‪ :‬ﺛﻘﺔ ‪ .‬ﺯﺍﺩ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ :‬ﻣﺄﻣﻮﻥ ‪ .‬ﻭ ﻗﺎﻝ‬
‫ﺍﻟﻌﺠﻠﻰ ‪ :‬ﺛﻘﺔ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻜﻮﻓﻴﲔ ﻣﺘﻌﺒﺪ ‪ ،‬ﻭ ﻛﺎﻥ ﺳﻔﻴﺎﻥ ﻳﺄﺗﻴﻪ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﻳﺘﱪﻙ‬
‫ﺑﻪ ‪ ،‬ﻭ ﻛﺎﻥ ﻳﺒﻴﻊ ﺍﳌﻼﺀ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ :‬ﻣﺎﺕ ﺑﺴﺠﺴﺘﺎﻥ ‪ .‬ﺭﻭﻯ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﰱ‬
‫" ﺍﻷﺩﺏ " ‪ ،‬ﻭ ﺍﻟﺒﺎﻗﻮﻥ ‪ .‬ﺍﻫـ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬـﺬﻳﺐ ‪: 93 / 8‬‬
‫ﺃﺭﺧﻪ ﺑﻌﻀﻬﻢ ) ﺃﻯ ﻭﻓﺎﺗﻪ ( ﺳﻨﺔ ﺳﺖ ﻭ ﺃﺭﺑﻌﲔ ﻭ ﻣﺌﺔ ‪ .‬ﻭ ﻭﺛﻘﻪ ﻳﻌﻘﻮﺏ ﺑـﻦ‬
‫ﺳﻔﻴﺎﻥ ‪ ،‬ﻭ ﺍﻟﺘﺮﻣﺬﻯ ‪ ،‬ﻭ ﺍﺑﻦ ﺧﺮﺍﺵ ‪ ،‬ﻭ ﺍﺑﻦ ﳕﲑ ﻭ ﻏﲑﻫﻢ ‪ .‬ﻭ ﰱ " ﺻـﺤﻴﺢ‬
‫ﻣﺴﻠﻢ " ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ‪ :‬ﻛﺎﻥ ﺍﻟﺜﻮﺭﻯ ﺇﺫﺍ ﺫﻛﺮ ﻋﻤﺮﻭ ﺑﻦ ﻗﻴﺲ ﺃﺛﲎ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭ ﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻯ ‪ :‬ﻛﺎﻥ ﻣﻦ ﺛﻘﺎﺕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭ ﺃﻓﺎﺿﻠﻬﻢ ‪ .‬ﺍﻫـ ﻗﺎﻝ ﺍﳌﺰﻱ ﰲ‬
‫‪:‬‬ ‫‪‬ــــــــــﺬﻳﺐ ﺍﻟﻜﻤــــــــــﺎﻝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺮﺍﺯﻯ ‪ ،‬ﺃﺑﻮ ﳛﲕ ﺍﻟﻌﺒﺪﻯ ‪ ،‬ﻣﻮﱃ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﻛﻮﰱ ﻧﺰﻝ‬
‫ﺍﻟﺮﻯ ‪ .‬ﺍﻫـ ‪ .‬ﻭ ﻗﺎﻝ ﺍﳌﺰﻯ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺍﻟﺮﺍﺯﻯ ﻋﻦ ﺃﰉ ﺃﺳﺎﻣﺔ ‪ :‬ﻛﻨـﺎ‬
‫ﻧﺴﺘﺴﻘﻰ ﺑﻪ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺃﻳﻀﺎ ‪ :‬ﻳﻘﺎﻝ ‪ :‬ﻛﺎﻥ ﻣﻦ ﺍﻷﺑﺪﺍﻝ ﻭ ﺭﺃﻳﺘﻪ ﺭﻭﻯ‬
‫ﺣﺪﻳﺜﺎ ﻋﻦ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻀﺤﻚ ﻏﻼﻡ ﻓﻘﺎﻝ ‪ :‬ﺃﺧﺮﺟﻮﻩ ‪ .‬ﻭ ﻗﺎﻝ‬
‫ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ :‬ﺣﺪﺛﲎ ﺃﰉ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺮﺍﺯﻯ‬
‫ﻭ ﺃﺛﲎ ﻋﻠﻴﻪ ‪ .‬ﻭ ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﻜﻮﺳﺞ ‪ :‬ﻣﺎ ﻛﺎﻥ ﺃﻫﻴﺄﻩ ﻣﺎ ﻛﺎﻥ ﺃﺑﲔ‬
‫ﺧﺸﻮﻋﻪ ﻳﺒﻜﻰ ﻛﻞ ﺳﺎﻋﺔ ‪ .‬ﻭ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﺑﻦ ﺍﻷﺻـﺒﻬﺎﱏ ‪ :‬ﺣـﺪﺛﻨﺎ‬
‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭ ﻛﺎﻥ ﺛﻘﺔ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺯﻫﺮ ‪ :‬ﻛﺎﻥ ﻣﻦ ﺧﻴﺎﺭ ﺍﳌﺴﻠﻤﲔ‬
‫‪.‬ﻭ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺠﻠﻰ ‪ :‬ﺛﻘﺔ ﺭﺟﻞ ﺻﺎﱀ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑـﻮ ﺣـﺎﰎ ‪:‬‬
‫ﺻﺪﻭﻕ ﻻﺑﺄﺱ ﺑﻪ ‪ .‬ﻭ ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ ‪ :‬ﺛﻘﺔ ‪ .‬ﻭ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ‪ :‬ﻛﺎﻥ ﺛﻘﺔ ﻟﻪ‬
‫ﻓﻀﻞ ﰱ ﻧﻔﺴﻪ ﻭ ﻭﺭﻉ ﻭ ﺍﻧﺘﻘﻞ ﻣﻦ ﺍﻟﺮﻯ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ﻓﺄﻗﺎﻡ ‪‬ﺎ ﺳﻨﲔ ﰒ ﺭﺟﻊ ﺇﱃ‬
‫ﺍﻟﺮﻯ ﻓﻤﺎﺕ ‪‬ﺎ ﺳﻨﺔ ﺗﺴﻊ ﻭ ﺗﺴﻌﲔ ﻭ ﻣﺌﺔ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﻗﺎﻧﻊ ‪ :‬ﻣﺎﺕ‬
‫ﺳـﻨﺔ ﻣﺌـﺘﲔ ‪ .‬ﺭﻭﻯ ﻟـﻪ ﺍﳉﻤﺎﻋـﺔ ‪ .‬ﺍﻫــ ‪ .‬ﺭﺗﺒﺘـﻪ ﻋﻨـﺪ ﺍﻟـﺬﻫﱯ‪:‬‬
‫ﻛﺎﻥ ﻳﻌﺪ ﻣﻦ ﺍﻷﺑﺪﺍﻝ ﺧﺎﺷﻌﺎ ﻋﺎﺑﺪﺍ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ‪‬ـﺬﻳﺐ ﺍﻟﺘﻬـﺬﻳﺐ ‪/ 1‬‬
‫‪ : 235‬ﻭ ﻗﺎﻝ ﺍﺑﻦ ﻗﺎﻧﻊ ‪ :‬ﺻﺎﱀ ‪ .‬ﻭ ﻭﺛﻘﻪ ﺍﺑﻦ ﳕﲑ ‪ .‬ﻭ ﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪ :‬ﺛﻘﺔ ‪.‬‬
‫ﻭ ﻗﺎﻝ ﺍﺑﻦ ﻭﺿﺎﺡ ﺍﻷﻧﺪﻟﺴﻰ ‪ :‬ﺛﻘﺔ ﺛﺒﺖ ﰱ ﺍﳊﺪﻳﺚ ‪ ،‬ﻣﺘﻌﺒﺪ ﻛـﺒﲑ ‪ .‬ﻭ ﻗـﺎﻝ‬
‫ﺍﳋﻠﻴﻠﻰ ﰱ " ﺍﻹﺭﺷﺎﺩ " ‪ :‬ﺛﻘﺔ ‪ .‬ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰱ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌـﺔ ﻣـﻦ "‬
‫ﺍﻟﺜﻘﺎﺕ " ﻭ ﺃﺭﺧﻪ ﺳﻨﺔ ﻣﺌﺘﲔ ‪ .‬ﺍﻫـ ﻗﺎﻝ ﺍﳌﺰﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻄﺒﻘـﺔ ‪:‬‬
‫ﺍﻟﻄﺒﻘﺔ ‪ 10‬ﻛﺒﺎﺭ ﺍﻵﺧﺬﻳﻦ ﻋﻦ ﺗﺒﻊ ﺍﻷﺗﺒﺎﻉ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺑﺪﻳﻞ ﺑﻦ ﻗﺮﻳﺶ ﺑﻦ ﺑﺪﻳﻞ‬
‫ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﻴﺎﻣﻰ ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻜﻮﰱ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭ ﺍﻟﻔﻀﻞ ‪ ،‬ﻭﱃ ﻗﻀـﺎﺀ‬
‫ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻭ ﻗﻀﺎﺀ ﳘﺬﺍﻥ ‪ .‬ﺍﻫـ ‪ .‬ﻭ ﻗﺎﻝ ﺍﳌﺰﻯ ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ .‬ﻭ‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺣﺎﰎ ‪ :‬ﳏﻠﻪ ﺍﻟﺼﺪﻕ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪1‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪ : 18 /‬ﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻰ ﰱ ﺃﲰﺎﺀ ﺷﻴﻮﺧﻪ ‪ .‬ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰱ " ﺍﻟﺜﻘﺎﺕ " ‪ ،‬ﻭ‬
‫ﻗــﺎﻝ ‪ :‬ﻣﺴــﺘﻘﻴﻢ ﺍﳊــﺪﻳﺚ ‪ .‬ﺍﻫـــ ﺭﺗﺒﺘــﻪ ﻋﻨــﺪ ﺍﻟــﺬﻫﱯ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ ،‬ﻭ ﻟﻴﻨﻪ ﺍﺑﻦ ﻋﺪﻯ ﻭ ﺍﻟﺪﺍﺭﻗﻄﲎ ‪ ،‬ﻭ ﻛﺎﻥ ﻋﺎﺑﺪﺍ ﺭﺗﺒﺘﻪ‬
‫ﻋﻨﺪ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺻﺪﻭﻕ ﻟﻪ ﺃﻭﻫﺎﻡ ﻭﰲ ﻛﺘﺎﺏ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﺍﳉﺰﺀ ‪ 5‬ﺻـﻔﺤﺔ‬
‫‪ 215‬ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺃﻳﻮﺏ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻷﺻﺒﻬﺎﱐ ﺍﳊﺎﻓﻆ ﺍﳌﻌﺮﻭﻑ ﺑـﺎﺑﻦ‬
‫ﺍﻷﺧﺮﻡ ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﺧﺮﻡ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻗﺮﺍﺑﺔ ﺑﻞ ﻫﺬﺍ ﺍﻗﺪﻡ‬
‫ﻣﻦ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻭﻛﺎﻥ ﺍﻷﺻﺒﻬﺎﱐ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳊﻔﺎﻅ ﺍﳌﺘﻘـﻨﲔ ﺭﻭﻯ ﻋـﻦ ﺃﰊ‬
‫ﻛﺮﻳﺐ ﻭﺯﻳﺎﺩ ﺑﻦ ﳛﲕ ﺍﳊﺴﺎﱐ ﻭﻋﻤﺎﺭﺓ ﺑﻦ ﺧﺎﻟﺪ ﻭﻋﻠﻲ ﺑﻦ ﺍﳊﺮﺏ ﻭﺍﻟﻔﻀﻞ ﺑﻦ‬
‫ﻏﺴﺎﻥ ﺍﻟﻌﻼﺋﻲ ﻭﲨﺎﻋﺔ ﻭﻋﻨﻪ ﺍﻟﻄﱪﺍﱐ ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺑﻦ ﺣﺒﺎﻥ " ﺣﻴﺎﻥ " ﻭﺃﺑـﻮ‬
‫ﺃﲪﺪ ﺍﻟﻐﺴﺎﻝ " ﺍﻟﻌﺴﺎﻝ " ﻭﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﻮﺳﻒ ﻭﺁﺧﺮﻭﻥ ﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ‬
‫ﺍﺧﺘﻠﻂ ﻗﺒﻞ ﻣﻮﺗﻪ ﺑﺴﻨﺔ ﻭﻣﺎﺕ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺙ ﻣﺎﺋـﺔ ‪.‬‬
‫ﺗﻨﺒﻴﻪ ‪ :‬ﺍﻋﻠﻢ ﺍﻥ ﺍﻻﻣﺎﻡ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻛﻤﺎ ﰲ ﺃﺳـﺎﺱ ﺍﻟﺘﻘـﺪﻳﺲ ﻭﺍﻻﻣـﺎﻡ‬
‫ﺍﻟﻘﺸﲑﻱ ﻛﻤﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻟﻌﻼﻣﺔ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﺍﲢﺎﻑ ﺍﻟﺴـﺎﺩﺓ ﺍﳌـﺘﻘﲔ‬
‫ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺮﻃﱯ ﻛﻤﺎ ﰲ ﺍﳌﻔﻬﻢ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻛﻤﺎ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ﻭﺍﻟﻘﺎﺿﻲ‬
‫ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﲨﺎﻋﺔ ﰲ ﻛﺘﺎﺑﻪ ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ﻭﻗﺒﻠﻬﻢ ﻟﺴﺎﻥ ﺍﻻﻣﺔ ﺻﺪﺭ ﺍﻻﺳﻼﻡ‬
‫ﺍﻟﺜﻘﺔ ﺍﻟﻌﺪﻝ ﺍﻻﻣﺎﻡ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺎﻗﻼﱐ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻻﺷﺎﻋﺮﺓ ﻳﺴﺘﺪﻟﻮﻥ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﳛﺼﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻻ ﺳﺒﻴﻞ ﻟﻨﺎ ﺇﱃ ﺍﻟﻌﻠـﻢ ﺑـﻪ‬
‫ﺏ ﺃﻗﻔﺎﳍـﺎ { ]‬
‫ﻣﺴﺘﻨﺪﻭﻥ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﺃﻓﻼ ﻳﺘﺪﺑﺮﻭﻥ ﺍﻟﻘﺮﺀﺍﻥ ﺃﻡ ﻋﻠﻰ ﻗﻠﻮ ﹴ‬
‫ﺳﻮﺭﺓ ﳏﻤﺪ‪ [ 24 :‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ } :‬ﻭﺇﻧﻪ ﻟﺘﻨﺰﻳﻞ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ‬
‫ﺍﻷﻣﲔ ﻋﻠﻰ ﻗﻠﺒﻚ ﻟﺘﻜﻮﻥ ﻣﻦ ﺍﳌﻨﺬﺭﻳﻦ ﺑﻠﺴﺎﻥ ﻋﺮﰊ ﻣﺒﲔ { ] ﺳﻮﺭﺓ ﺍﻟﺸـﻌﺮﺍﺀ‬
‫] ‪: 192 : 195‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﻟﻮ ﺭﺩﻭﻩ ﺇﱃ ﺍﻟﺮﺳـﻮﻝ ﻭﺇﱃ ﺃﻭﱄ ﺍﻷﻣـﺮ‬
‫ﻣﻨﻬﻢ ﻟﻌﻠﻤﻪ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻧﻪ ﻣﻨﻬﻢ { ] ﺳﻮﺭﺓ ﺍﻟﻨﺴـﺎﺀ‪ [ 83 :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫} ﻫﺬﺍ ﺑﻠﻎ ﻟﻠﻨﺎﺱ ﻭﻟﻴﻨﺬﺭﻭﺍ ﺑﻪ { ] ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ‪ ] .52 :‬ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻘﻀﻴﺔ ﺑﻨﻔﺲ ﺍﻵﻳﺎﺕ ﻛﻤﺎ ﰲ ﺍﻟﺘﺪﻣﺮﻳﺔ ﻭﻏﲑﻫﺎ ‪ ،‬ﻣﻨﻬﺎ‬
‫ﻗﻮﻟﻪ ‪ :‬ﺃﻧﻪ ﻟﻮ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺷﻲﺀ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﻪ ﻟﻜﺎﻧﺖ ﺗﻠـﻚ‬
‫ﻼ ‪ ،‬ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ ‪.‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫ﺍﳌﺨﺎﻃﺒﺔ ﲡﺮﻱ ﳎﺮﻯ ﳐﺎﻃﺒﺔ ﺍﻟﻌﺮﰊ ﺑﺎﻟﺰﳒﻴﺔ ﻣﺜ ﹰ‬
‫ﻼ ﻣﻌﻠﻮﻡ ﺍﳌﻌﲎ‬
‫ﻼ ‪" :‬ﺇﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻟﻔﻆ ﺍﻻﺳﺘﻮﺍﺀ ﻣﺜ ﹰ‬
‫ﻳﺴﺘﺪﻝ ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ﻗﺎﺋ ﹰ‬
‫ﻟﻜﺎﻥ ﰲ ﻣﻨﺰﻟﺔ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ " ‪.‬ﻭﺍﻟﻔﺨﺮ ﺍﻟـﺮﺍﺯﻱ ﻭﻏـﲑﻩ ﻣـﻦ ﺍﻻﺷـﺎﻋﺮﺓ‬
‫ﻳﺴﺘﺪﻟﻮﻥ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻘﻀﻴﺔ ﺑﺄﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻜـﻼﻡ ﺍﻹﻓﻬـﺎﻡ ﻭﺃﻥ ﻵﻳـﺎﺕ‬
‫ﺍﻟﺼﻔﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﳍﺎ ﻣﻌﲎ ﻳﻠﻴﻖ ﲜﻼﻝ ﺍﷲ ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜـﻦ ﻣﻔﻬﻮﻣـﹰﺎ‬
‫ﻟﻜﺎﻥ ﻋﺒﺜﹰﺎ ‪ ،‬ﻭﺑﺄﻥ ﺍﻟﺘﺤﺪﻱ ﻭﻗﻊ ﺑﺎﻟﻘﺮﺁﻥ ﻛﻠﻪ ‪ ،‬ﻭﻣﺎ ﱂ ﻳﻜـﻦ ﻣﻌﻠﻮﻣـﹰﺎ ﱂ ﳚـﺰ‬
‫ﺍﻟﺘﺤﺪﻱ ﺑﻪ ‪ .‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺴﺘﺪﻝ ﺑﻨﻔﺲ ﺍﳊﺠﺔ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺛﺎﺑﺘﺔ ﰲ ﻛﺘﺒـﻪ‬
‫ﻋﻠﻰ ﺃﻥ ﳍﺎ ﻣﻌﲎ ﻣﻔﻬﻮﻣﺎ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﰊ ﻭﻫﻮ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴـﻪ ﰲ‬
‫ﻟﻐﺔ ﺍﻟﻌﺮﺏ ‪ ،‬ﻓﻤﻔﻬﻮﻡ ﺍﻟﻨﺰﻭﻝ ﻣﺜﻼ ﺍﻟﻨﺰﻭﻝ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻨﻘﻠﺔ ﻭﺍﻻﺳﺘﻮﺍﺀ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﻠﻮﺱ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻹﺳﺘﻮﺍﺀ ﺑﺎﻟﺬﺍﺕ ﻭﺍﳌﻌﻴﺔ ﻫﻲ ﺍﳌﻌﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﳓﻮ‬
‫ﺫﻟﻚ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ .‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻧﻈﺮ ﰲ ﻛﻼﻡ ﻭﻗﻮﺍﻋـﺪ ﺍﻷﺷـﺎﻋﺮﺓ ﻭﺻـﺎﻍ‬
‫ﺍﻋﺘﻘﺎﺩﻩ ﺑﻄﺮﻳﻘﺘﻪ ﺍﳌﺎﺋﻠﺔ ﻟﻠﺘﺸﺒﻴﻪ ﻓﻮﺍﻓﻘﻬﻢ ﺑﺎﻟﻨﺼﻮﺹ ﻭﺧﺎﻟﻔﻬﻢ ﺑﺎﳌﻔﻬﻮﻡ ﻭﺍﻟﺘﻔﺴﲑ‬
‫ﺣﻴﺚ ﲪﻞ ﺁﻳﺎﺕ ﺍﻟﺼﻔﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻠﻐـﻮﻱ ﻭﺍﳌﻌـﲎ‬
‫ﺍﻟﻈﺎﻫﺮ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻨﻬﺎ ﻭﺃﺩﺭﺝ ﻭﺃﻋﻘﺐ ﻧﻔﻲ ﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻫﺮﺑﺎ ﻭﻓـﺮﺍﺭﺍ ﻣـﻦ‬
‫ﺻﺒﻐﺔ ﺻﺮﻳﺢ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﺸﺒﻴﻪ ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ ﻳﻘﻀﻲ ﺑﺼـﺤﺔ‬
‫ﻣﺬﻫﺐ ﺍﻻﺷﺎﻋﺮﺓ ﻻ‪‬ﻢ ﻳﻨﻔﻮﻥ ﻋﻦ ﺍﷲ ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻕ ﻭﻳﻘﺮﺭﺭﻭﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ‬
‫ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﻟﻐﺔ ﺍﻟﻘﺮﺀﺍﻥ ﻭﺍﻟﻼﺋﻖ ﲜﻼﻝ ﺍﷲ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﳌﺴﺘﻠﺰﻣﺔ ﻧﻔﻲ ﺍﻟﺘﺸـﺒﻴﻪ‬
‫ﻭﺍﻟﺘﻤﺜﻴﻞ ‪ ،‬ﻭﻣﻦ ﻓﻮﺽ ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺘﻨﺰﻳﻪ ﻗﺪ ﺳﻠﻢ ﻭﺳﻠﻢ ﻛﺬﻟﻚ ﻭﻫﺬﺍ ﻣﺎ ﻋﻠﻴﻪ‬
‫ﻏﺎﻟﺐ ﺍﻟﺴﻠﻒ ‪.‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﻟﺘﻤﻬﻴﺪ ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﺆﻣﻦ‬
‫ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺍﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﲪﺪﺍﻥ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑـﻦ‬
‫ﺣﻨﺒﻞ ﻗﺎﻝ ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺳﺮﻳﺞ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﻗﺎﻝ‬
‫ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻻ ﳜﻠـﻮ ﻣﻨـﻪ‬
‫ﻣﻜﺎﻥ ﻗﺎﻝ ﻭﻗﻴﻞ ﳌﺎﻟﻚ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻓﻘـﺎﻝ ﻣﺎﻟـﻚ‬
‫ﺭﲪﻪ ﺍﷲ ﺍﺳﺘﻮﺍﺅﻩ ﻣﻌﻘﻮﻝ ﻭﻛﻴﻔﻴﺘﻪ ﳎﻬﻮﻟﺔ ﻭﺳﺆﺍﻟﻚ ﻋﻦ ﻫﺬﺍ ﺑﺪﻋﺔ ﻭﺃﺭﺍﻙ ﺭﺟـﻞ‬
‫ﺳﻮﺀ ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﺮﲪﻦ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻣﺜﻞ ﻗﻮﻝ ﻣﺎﻟﻚ ﻫﺬﺍ ﺳﻮﺍﺀ ‪ .‬ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﻳﻀﺎ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﱪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﻤﻬﻴﺪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧـﺎﻓﻊ‬
‫ﻗﺎﻝ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻻ ﳜﻠﻮ ﻣﻨﻪ ﻣﻜﺎﻥ ﰒ‬
‫ﻗﺎﻝ ﳌﺎ ﺳﺌﻞ ﻣﺎﻟﻚ ﻋﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻗﺎﻝ ﺍﺳﺘﻮﺍﺅﻩ ﻣﻌﻘﻮﻝ ﻭﻛﻴﻔﻴﺘﻪ ﳎﻬﻮﻟﺔ‪ .‬ﻗﻠﺖ ﻫﺬﺍ ﻻ‬
‫ﻳﺼﺢ ﻋﻦ ﻣﺎﻟﻚ ﺑﻞ ﺍﻟﺜﺎﺑﺖ ﻋﻨﻪ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﺃﻭ ﻭﻛﻴﻒ ﻋﻨـﻪ ﻣﺮﻓـﻮﻉ‪،‬‬
‫ﻭﺷﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﺳﺄﻟﺖ ﺃﰊ ﻋﻦ ﺷﺮﻳﺢ ﺑـﻦ‬
‫ﺍﻟﻨﻌﻤﺎﻥ ﻭﻫﺒﲑﺓ ﺑﻦ ﻳﺮﱘ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻗﺮ‪‬ﻤﺎ‪ ،‬ﻗﻠﺖ ﳛﺘﺞ ﲝﺪﻳﺜﻬﻤﺎ ؟ ﻗـﺎﻝ‪ ،‬ﻻ ﳘـﺎ‬
‫ﺷﺒﻴﻬﺎﻥ ﺑﺎ‪‬ﻬﻮﻟﲔ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ﻛﺎﻥ ﻗﻠﻴﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﺑﻦ ﺃﰊ‬
‫ﻧﺎﻓﻊ‪ :‬ﻗﺎﻝ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﱂ ﻳﻜﻦ ﺻﺎﺣﺐ‬
‫ﺣﺪﻳﺚ ﻛﺎﻥ ﺿﻴﻘﺎ ﻓﻴﻪ ﻭﱂ ﻳﻜﻦ ﰲ ﺍﳊﺪﻳﺚ ﺑﺬﺍﻙ ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺣﻔﻈﻪ ﺷﻲﺀ‬
‫ﺗﻌﺮﻑ ﻭﺗﻨﻜﺮ ﻭﻗﺎﻝ ﺍﺑﻮﺣﺎﰎ ﻟﻴﺲ ﺑﺎﳊﺎﻓﻆ ﻭﻫﻮ ﻟﲔ ﰲ ﺣﻔﻈﻪ ﻭﻛﺘﺎﺑﻪ ﺃﺻﺢ ﻭﻗـﺎﻝ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻳﻌﺮﻑ ﺣﻔﻈﻪ ﻭﻳﻨﻜﺮ ﻭﻛﺘﺎﺑﻪ ﺃﺻﺢ ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻋﺪﻱ ﺭﻭﻯ ﻋـﻦ‬
‫ﻣﺎﻟﻚ ﻏﺮﺍﺋﺐ ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ﻭﻗﺎﻝ ﻛﺎﻥ ﺻﺤﻴﺢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﺫﺍ ﺣﺪﺙ‬
‫ﻣﻦ ﺣﻔﻈﻪ ﺭﲟﺎ ﺃﺧﻄﺄ‪ .‬ﻭﰲ ﳐﺘﺼﺮ ﺃﰊ ﺩﺍﻭﺩ ﻟﻠﻤﻨﺬﺭﻱ ‪ :‬ﻭﺍﺧﺘﻠﻒ ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺼﺎﺋﻎ ﻓﻘﺎﻝ ﺃﲪﺪ ‪ :‬ﻛﺎﻥ ﺿﻌﻴﻔﺎ ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﻭﻭﺛﻘﻪ ﳛﲕ ﺑﻦ‬
‫ﻣﻌﲔ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺷـﺮﺡ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻟﻪ‪ :‬ﺃﺧﱪﻧﺎ ﻋﻠﻰ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺍﳌﻘﺮﻱ ﻣﺬﺍﻛﺮﺓ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﺣﺪﺛﻨﺎ ﺳﻠﻤﺔ ﺑﻦ ﺷﺒﻴﺐ ﺣﺪﺛﻨﺎ ﻣﻬﺪﻱ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ﺟﺎﺀ‬
‫ﺭﺟﻞ ﺇﱃ ﻣﺎﻟﻚ ﺑﻦ ﺍﻧﺲ ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺍﺑﺎ ﻋﺒﺪ ﺍﷲ )ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌـﺮﺵ ﺍﺳـﺘﻮﻯ(‬
‫ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻗﺎﻝ ﻓﻤﺎ ﺭﺃﻳﺖ ﻣﺎﻟﻜﺎ ﻭﺟﺪ ﻣﻦ ﺫﻟﻚ ﻛﻤﻮﺟﺪﺗﻪ ﻣﻦ ﻣﻘﺎﻟﺘﻪ ﻭﻋـﻼﻩ‬
‫ﺍﻟﺮﺣﻀﺎﺀ ﻳﻌﲏ ﺍﻟﻌﺮﻕ ﻭﺍﻃﺮﻕ ﺍﻟﻘﻮﻡ ﻭﺟﻌﻠﻮﺍ ﻳﻨﺘﻈﺮﻭﻥ ﻣﺎ ﻳﺄﰐ ﻣﻨﻪ ﻓﻘﺎﻝ ﻓﺴﺮﻯ ﻋﻨﻪ‬
‫ﻓﻘﺎﻝ ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻣﻨﻪ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻻﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻭﺍﻟﺴـﺆﺍﻝ‬
‫ﻋﻨﻪ ﺑﺪﻋﺔ ﻓﺎﱐ ﺍﺧﺎﻑ ﺍﻥ ﺗﻜﻮﻥ ﺿﺎﻻ ﻭﺍﻣﺮ ﺑﻪ ﻓﺎﺧﺮﺝ‪ ،‬ﻭﺍﺧﺮﺟﻪ ﻛﺬﻟﻚ ﺃﺑﻮ ﺍﻟﺸﻴﺦ‬
‫ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺼﺎﺑﻮﱐ ﻭﻧﺼﺮ ﺍﳌﻘﺪﺳﻲ ﻛﻠﻬﻢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺭﻭﺍﻩ ﺍﻟﺼﺎﺑﻮﱐ ﻣﻦ ﻭﺟﻪ ﺍﺧﺮ ﻣﻦ ﻭﺭﺍﻳﺔ ﺟﻌﻔﺮ ﺑﻦ ﻣﻴﻤﻮﻥ ﻋﻦ ﻣﺎﻟﻚ ﻭﺭﻭﺍﻩ ﻋﺜﻤﺎﻥ‬
‫ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺴﻜﻦ ﻣﻦ ﺭﻭﺍﻳﺔ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺭﺟﻞ ﻗﺪ ﲰﺎﻩ ﻋﻦ ﻣﺎﻟﻚ ﻭﺭﻭﺍﻩ‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺑﺸﺎﺭ ﺍﳋﻔﺎﻑ ﺃﻭ ﻏﲑﻩ ﻋﻦ ﻣﺎﻟﻚ‪ .‬ﻭﻗﺎﻝ ﺍﺧﱪﻧـﺎ‬
‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ ﺍﺧﱪﱐ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﻣﻬﺮﺍﻥ ﺣﺪﺛﻨﺎ ﺃﰊ ﺣﺪﺛﻨﺎ‬
‫ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺍﺧﻲ ﺭﺷﺪﻳﻦ ﺑﻦ ﺳﻌﺪ ﻗﺎﻝ ﲰﻌﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﻗﺎﻝ ﻛﻨﺎ ﻋﻨـﺪ‬
‫ﻣﺎﻟﻚ ﺑﻦ ﺍﻧﺲ ﻓﺪﺧﻞ ﺭﺟﻞ ﻓﻘﺎﻝ ﻳﺎ ﺍﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ‬
‫ﺍﺳﺘﻮﺍﺅﻩ ﻗﺎﻝ ﻓﺎﻃﺮﻕ ﻣﺎﻟﻚ ﻭﺍﺧﺬﺗﻪ ﺍﻟﺮﺣﻀﺎﺀ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﺍﻟـﺮﲪﻦ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ ﻛﻴﻒ ﻭﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ ﻭﺍﻧـﺖ‬
‫ﺭﺟﻞ ﺳﻮﺀ ﺻﺎﺣﺐ ﺑﺪﻋﺔ ﺍﺧﺮﺟﻮﻩ ﻗﺎﻝ ﻓﺎﺧﺮﺝ ﺍﻟﺮﺟﻞ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺬﻫﱯ ﰲ ﺳـﲑ‬
‫ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻣﻦ ﻃﺮﻳﻖ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻭﻫﺐ ﻭﺛﺎﻟﺜﺔ ﻣﻦ‬
‫ﻃﺮﻳﻖ ﳛﲕ ﺑﻦ ﳛﲕ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘـﻮﻝ ﻭﰲ‬
‫ﺃﺧﺮﻯ ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ ﻛﻴﻒ ﻭﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ‪ ،‬ﻭﺫﻛﺮ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺍﻟﻘﺎﺿﻲ ﻋﻴـﺎﺽ‬
‫ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﻻﻛﱪ "ﻭﺻﻔﺎﺗﻪ ﰲ ﺍﻻﺯﻝ ﻏﲑ ﳏﺪﺛﺔ‬
‫ﻭﻻ ﳐﻠﻮﻗﺔ‪ :‬ﻓﻤﻦ ﻗﺎﻝ ﺇ‪‬ﺎ ﳐﻠﻮﻗﺔ ﺃﻭ ﳏﺪﺛﺔ‪ ،‬ﺃﻭ ﻭﻗﻒ ﻓﻴﻬﺎ ﺃﻭ ﺷﻚ ﻓﻴﻬﻤﺎ ﻓﻬﻮ ﻛﺎﻓﺮ‬
‫ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺎﻝ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﱂ ﳛﺪﺙ ﻟﻪ ﺍﺳﻢ ﻭﻻ ﺻـﻔﺔ ﱂ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻳﺰﻝ ﻋﺎﳌﺎ ﺑﻌﻠﻤﻪ ﻭﺍﻟﻌﻠﻢ ﺻﻔﺔ ﰲ ﺍﻻﺯﻝ ﻗﺎﺩﺭﺍ ﺑﻘﺪﺭﺗﻪ ﻭﺍﻟﻘﺪﺭﺓ ﺻﻔﺔ ﰲ ﺍﻻﺯﻝ ﺍﱁ ﻣﺎ‬
‫ﻗﺎﻟﻪ ﺍﺭﺟﻊ ﺍﻟﻴﻪ‪ ،‬ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻻﻛﱪ ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺍﳊﻨﻔﻲ ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺹ ‪ . 38‬ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻛﺘﺎﺑﻪ ﻧﻘﺾ ﺍﳌﻨﻄﻖ ﺹ‪ : 5‬ﻭﺛﺒﺖ ﻋﻦ‬
‫ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺳﺎﻟﺖ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ؟‬
‫ﻓﻘﺎﻝ‪:‬ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ ﺃﻥ ﲤﺜﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺍﻻﻭﻫﺎﻡ ﺃﻥ ﲢﺪ‪‬ﻩ ﻭﻋﻠﻰ ﺍﻟﻈﻨﻮﻥ ﺍﻥ‬
‫ﺗﻘﻄﻊ ﻭﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﺃﻥ ﺗﻔﻜﺮ ﻭﻋﻠﻰ ﺍﻟﻀﻤﺎﺋﺮ ﺃﻥ ﺗﻌﻤﻖ ﻭﻋﻠﻰ ﺍﳋﻮﺍﻃﺮ ﺃﻥ ﲢﻴﻂ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﻴﺎﺿﻲ ﺍﳊﻨﻔﻲ ﺹ ‪" :186‬ﺑﻼ ﻛﻴﻒ "ﺍﻱ ﺑﻼ ﻛﻴﻔﻴﺔ ﻭﺟﺎﺭﺣﻪ ﻭﻻ ﻣﺸﺎ‪‬ﺔ‬
‫ﻟﻠﻤﺨﻠﻮﻗﺎﺕ ﻭﻓﻴﻪ ﺍﺷﺎﺭﺍﺕ‪ :‬ﺍﻻﻭﱃ ﻧﻔﻲ ﺍﻟﻜﻴﻔﻴﺎﺕ‪ ،‬ﻓﺎﻥ ﺍﻟﻜﻴﻔﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﲟﻌﲎ ﺍﳍﻴﺌﺔ‬
‫ﻭﺍﻟﺼﻔﺔ ﻛﻤﺎ ﰲ ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺴﻄﻼﱐ ﰲ ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ‪ :‬ﻭﻗﺪ‬
‫ﺛﺒﺖ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺃﻧﻪ ﺳﺌﻞ ﻛﻴﻒ ﺍﺳﺘﻮﻯ؟ ﻓﻘﺎﻝ ﻛﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭ ﺍﻻﺳﺘﻮﺍﺀ‬
‫ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻻﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ ﻓﻘﻮﻟﻪ ﻛﻴﻒ ﻏﲑ ﻣﻌﻘـﻮﻝ ﺃﻱ‬
‫ﻛﻴﻒ ﻣﻦ ﺻﻔﺎﺕ ﺍﳊﻮﺍﺩﺙ ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﳊﻮﺍﺩﺙ ﻓﺎﺛﺒﺎﺗﻪ ﰲ ﺻﻔﺎﺕ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻳﻨﺎﰲ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻌﻘﻞ ﻓﻴﺠﺰﻡ ﺑﻨﻔﻴﻪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪.‬ﺍﻫـ ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ‬
‫ﺑﻜﺮ ﺍﻟﺒﺎﻗﻼﱐ ﺍﻻﻣﺎﻡ ﺍﻟﺜﻘﺔ ﺍﻟﻌﺪﻝ ﻛﻤﺎ ﻭﺻﻔﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺴﲑ ‪ :‬ﻗﺎﻝ‬
‫ﰲ ﻛﺘﺎﺑﻪ ﺍﻻﻧﺼﺎﻑ ﺹ ‪ 36 :‬ﻭﺃﻥ ﺍﷲ ﺟ ﹼﻞ ﺛﻨﺎﺅﻩ ﻣﺴﺘ ﹴﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﻣﺴﺘﻮ ﹴﻝ ﻋﻠﻰ‬
‫ﲨﻴﻊ ﺧﻠﻘﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ"ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ"ﺑﻐﲑ ﳑﺎﺳـﺔ ﻭﻛﻴﻔﻴـﺔ ﻭﻻ‬
‫ﳎﺎﻭﺭﺓ ﻭﺃﻧﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﺇﻟﻪ ﻭﰲ ﺍﻷﺭﺽ ﺇﻟﻪ ﻛﻤﺎ ﺃﺧﱪ ﺑﺬﻟﻚ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒـﺪ‬
‫ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ ﰲ ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﻭﺍﻟﻔﻴﺾ ﺍﻟﺮﲪﺎﱐ ﺹ ‪ :124‬ﻭﺍﻣﺎ ﺍﻟﺘﺸـﺒﻴﻪ ﻓﻬـﻮ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺸﺒﻪ ﺷﻴﺌﺎ ﻣﻦ ﺧﻠﻘﻪ ﻛﺎﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﺴـﻢ‬
‫ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺃﻭ ﻳﻌﺘﻘﺪﻭﻥ ﺍﻥ ﻟﻪ ﻳﺪﻳﻦ ﲟﻌﲎ ﺍﳉﺎﺭﺣﺘﲔ ﻭﺍﻥ ﻟﻪ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻔﻼﻧﻴـﺔ ﺃﻭ‬
‫ﻋﻠﻰ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﻔﻼﻧﻴﺔ ﺃﻭ ﺍﻧﻪ ﻧﻮﺭ ﻳﺘﺼﻮﺭﻩ ﺍﻟﻌﻘﻞ‪ ،‬ﺃﻭ ﺍﻧﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﰲ ﺟﻬﺔ ﻣـﻦ‬
‫ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ‪ ،‬ﺃﻭ ﺍﻧﻪ ﰲ ﻣﻜﺎﻥ ﻣﻦ ﺍﻻﻣﺎﻛﻦ ﺃﻭ ﰲ ﲨﻴﻊ ﺍﻻﻣﺎﻛﻦ ﺃﻭ ﺍﻧـﻪ ﻣـﻸ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ ﺇﱃ ﺍﻥ ﻗﺎﻝ ﻭﺟﻴﻤﻊ ﺫﻟﻚ ﻛﻔﺮ ﺻﺮﻳﺢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺳﺒﺒﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳉﻬﻞ ﲟﻌﺮﻓﺔ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪ .‬ﻭﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪ :‬ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ ،‬ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻳﺪﺍﻥ ﻭﳘﺎ ﺻﻔﺔ ﻟﻪ‪ ،‬ﻟﻴﺴﺘﺎ ﲜﺎﺭﺣﺘﲔ ﻭﻟﻴﺴﺘﺎ ﻣﺮﻛﺒﺘﲔ‬
‫ﻭﻻ ﺟﺴﻢ ﻭﻻ ﻣﻦ ﺟﻨﺲ ﺍﻻﺟﺴﺎﻡ ﻭﻻ ﻣﻦ ﺟﻨﺲ ﺍﶈﺪﻭﺩ ﻭﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻻﺑﻌـﺎﺽ‬
‫ﻭﺍﳉﻮﺍﺭﺡ ﻭﻻ ﻳﻘﺎﺱ ﻋﻠﻰ ﺫﻟﻚ ﻭﻻ ﻟﻪ ﻣﺮﻓﻖ ﻭﻻ ﻋﻀﻠﺔ ﻭﻻ ﻓﻴﻤﺎ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﻣﻦ‬
‫ﺇﻃﻼﻕ ﻗﻮﳍﻢ ﻳﺪ ﺇﻻ ﻣﺎ ﻧﻄﻖ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،391-2‬ﻭﻳﻘﻮﻳﻪ‬
‫ﻣﺎ ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻣﻨﺎﻗﺐ ﺃﲪﺪ ﻗﺎﻝ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﺭﺋـﻴﺲ‬
‫ﺍﳊﻨﺎﺑﻠﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭ ﺃﻧﻜﺮ ﺃﲪﺪ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺑﺎﳉﺴﻢ‪ ،‬ﻭﻗﺎﻝ ﺇﻥ ﺍﻻﲰﺎﺀ ﻣﺄﺧﻮﺫﺓ ﻣﻦ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺿﻌﻮﺍ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻠﻰ ﺫﻱ ﻃﻮﻝ ﻭﻋـﺮﺽ ﻭﲰـﻚ‬
‫ﻭﺗﺮﻛﻴﺐ ﻭﺻﻮﺭﺓ ﻭﺗﺄﻟﻴﻒ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﺎﺭﺝ ﻋﻦ ﺫﻟـﻚ ﻭﱂ ﳚـﻰﺀ ﰲ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺫﻟﻚ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻻﰊ ﺍﳊﺴﲔ ﺍﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ﺃﻥ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ ﻛﺎﻥ ﻳﻘﻮﻝ "ﻭﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻠﺤﻘﻪ ﺗﻐﲑ ﻭﻻ ﺗﺒﺪﻝ ﻭﻻ ﻳﻠﺤﻘﻪ ﺍﳊـﺪﻭﺩ ﻗﺒـﻞ‬
‫ﺍﻟﻌﺮﺵ ﻭﻻ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﻌﺮﺵ‪ .‬ﻗﻠﺖ ﻭﻫﺬﻩ ﻧﺼﻮﺹ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻓﻬﻲ ﺟﻮﺍﻫﺮ ﻭﺩﺭﺭ‬
‫ﰲ ﺍﻟﺒﺎﺏ ﻣﺒﻴﻨﺔ ﻧﻔﻲ ﻛﻞ ﻣﺎ ﳜﻄﺮ ﺑﺎﻟﺒﺎﻝ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻕ‪ .‬ﻭﻗﺪ ﻧﻘﻞ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‬
‫ﰲ ﺍﺟﺘﻤﺎﻉ ﺟﻴﻮﺷﻪ ﺹ ‪ 99‬ﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺳﺮﻳﺞ ﺃﻧـﻪ ﻗـﺎﻝ‪:‬‬
‫ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ ﺃﻥ ﲤﺜﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻋﻠﻰ ﺍﻻﻭﻫﺎﻡ ﺃﻥ ﲢـﺪﻩ ﻭﻋﻠـﻰ‬
‫ﺍﻟﻈﻨﻮﻥ ﺃﻥ ﺗﻘﻊ ﻭﻋﻠﻰ ﺍﻟﻀﻤﺎﺋﺮ ﺃﻥ ﺗﻌﻤﻖ ﻭﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﺃﻥ ﺗﻔﻜﺮ ﻭﻋﻠﻰ ﺍﻻﻓﻜﺎﺭ ﺃﻥ‬
‫ﲢﻴﻂ ﻭﻋﻠﻰ ﺍﻻﻟﺒﺎﺏ ﺃﻥ ﺗﺼﻒ ﺇﻻ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ ﺃﻭ ﻋﻠـﻰ ﻟﺴـﺎﻥ‬
‫ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺻﻴﺪ ﺍﳋـﺎﻃﺮ‬
‫ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ : 83‬ﻓﺼﻞ ‪ :‬ﺃﺩﻋﻴﺎﺀ ﺍﻟﻌﻠﻢ ﻋﺠﺒﺖ ﻣﻦ ﺃﻗﻮﺍﻡ ﻳﺪﻋﻮﻥ ﺍﻟﻌﻠﻢ ﻭ‬
‫ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻟﺘﺸﺒﻴﻪ ﲝﻤﻠﻬﻢ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ ﻓﻠﻮ ﺃ‪‬ﻢ ﺃﻣﺮﻭﻫـﺎ ﻛﻤـﺎ‬
‫ﺟﺎﺀﺕ ﺳﻠﻤﻮﺍ ﻷﻥ ﻣﻦ ﺃﻣﺮ ﻣﺎ ﺟﺎﺀ ﻭ ﻣﺮ ﻣﻦ ﻏﲑ ﺍﻋﺘﺮﺍﺽ ] ﻭ ﻻ ﺗﻌـﺮﺽ [ ؟‬
‫ﻓﻤﺎ ﻗﺎﻝ ﺷﻴﺌﺎ ﻻ ﻟﻪ ﻭ ﻻ ﻋﻠﻴﻪ ﻭ ﻟﻜﻦ ﺃﻗﻮﺍﻣﺎ ﻗﺼﺮﺕ ﻋﻠﻮﻣﻬﻢ ﻓﺮﺃﺕ ﺃﻥ ﲪـﻞ‬
‫ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻏﲑ ﻇﺎﻫﺮﺓ ﻧﻮﻉ ﺗﻌﻄﻴﻞ ﻭ ﻟﻮ ﻓﻬﻤﻮﺍ ﺳﻌﺔ ﺍﻟﻠﻐﺔ ﱂ ﻳﻈﻨﻮﺍ ﻫﺬﺍ ﻭ ﻣـﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻫﻢ ﺇﻻ ﲟﺜﺎﺑﺔ ﻗﻮﻝ ﺍﳊﺠﺎﺝ ﻟﻜﺘﺎﺑﻪ ﻭ ﻗﺪ ﻣﺪﺣﺘﻪ ﺍﳋﻨﺴﺎﺀ ﻓﻘﺎﻟـﺖ ‪ :‬ﺇﺫﺍ ﻫـﺒﻂ‬
‫ﺍﳊﺠﺎﺝ ﺃﺭﺿﺎ ﻣﺮﻳﻀﺔ ‪ ...‬ﺗﺘﺒﻊ ﺃﻗﺼﻰ ﺩﺍﺋﻬﺎ ﻓﺸﻔﺎﻫﺎ ﺷﻔﺎﻫﺎ ﻣﻦ ﺍﻟﺪﺍﺀ ﺍﻟﻌﻀﺎﻝ‬
‫ﺍﻟﺬﻱ ‪‬ﺎ ‪ ...‬ﻏﻼﻡ ﺇﺫﺍ ﻫﺰ ﺍﻟﻘﻨﺎﺓ ﺷﻔﺎﻫﺎ ﻓﻠﻤﺎ ﺃﲤﺖ ﺍﻟﻘﺼﻴﺪﺓ ﻗﺎﻝ ﻟﻜﺎﺗﺒﻪ ‪ :‬ﺍﻗﻄﻊ‬
‫ﻟﺴﺎ‪‬ﺎ ﻓﺠﺎﺀ ﺫﻟﻚ ﺍﻟﻜﺎﺗﺐ ﺍﳌﻐﻔﻞ ﺑﺎﳌﻮﺱ ﻗﺎﻟﺖ ﻟﻪ ‪ :‬ﻭ ﻳﻠﻚ ﺇﳕﺎ ﻗﺎﻝ ‪ :‬ﺃﺟﺰﻱ‬
‫ﳍﺎ ﺍﻟﻌﻄﺎﺀ ﰒ ﺫﻫﺒﺖ ﺇﱃ ﺍﳊﺠﺎﺝ ﻓﻘﺎﻟﺖ ‪ :‬ﻛﺎﺩ ﻭ ﺍﷲ ﻳﻘﻄﻊ ﻣﻘﻮﱄ ﻓﻜـﺬﻟﻚ‬
‫ﺍﻟﻈﺎﻫﺮﻳﺔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺴﻠﻤﻮﺍ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻓﺈﻧﻪ ﻣﻦ ﻗﺮﺃ ﺍﻵﻳﺎﺕ ﻭ ﺍﻷﺣﺎﺩﻳﺚ ﻭ ﱂ ﻳـﺰﺩ‬
‫ﺃﳌﻪ ﻭ ﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﺴﻠﻒ ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﻝ ‪ :‬ﺍﳊﺪﻳﺚ ﻳﻘﺘﻀﻲ ﻛﺬﺍ ﻭ ﳛﻤﻞ ﻋﻠـﻰ‬
‫ﻛﺬﺍ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ ﻳﻨﺰﻝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺑﺬﺍﺗـﻪ‬
‫ﻓﻬﺬﻩ ﺯﻳﺎﺩﺓ ﻓﻬﻤﻬﺎ ﻗﺎﺋﻠﺔ ﻣﻦ ﺍﳊﺲ ﻻ ﻣﻦ ﺍﻟﻨﻘﻞ ﻭ ﻟﻘﺪ ﻋﺠﺒﺖ ﻟﺮﺟﻞ ﺃﻧـﺪﻟﺲ‬
‫ﻳﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺻﻨﻒ ﻛﺘﺎﺏ ﺍﻟﺘﻤﻬﻴﺪ ﻓﺬﻛﺮ ﻓﻴـﻪ ﺣـﺪﻳﺚ ﺍﻟﻨـﺰﻭﻝ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻷﻧﻪ ﻟﻮ ﻻ ﺫﻟﻚ‬
‫ـﲎ‬
‫ـﻪ ﻳﻨـــــﺰﻝ ﻣﻌــــ‬
‫ـﺎ ﻛـــــﺎﻥ ﻟﻘﻮﻟــــ‬
‫ﳌــــ‬
‫ﻭ ﻫﺬﺍ ﻛﻼﻡ ﺟﺎﻫﻞ ﲟﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻷﻥ ﻫﺬﺍ ﺍﺳﺘﺴﻠﻒ ﻣﻦ ﺣﺴﻪ ﻣﺎ ﻳﻌﺮﻓﻪ ﻣـﻦ‬
‫ﻧﺰﻭﻝ ﺍﳉﺴﺎﻡ ﻓﻘﺎﺱ ﺻﻔﺔ ﺍﳊﻖ ﻋﻠﻴﻪ ﻓﺄﻳﻦ ﻫﺆﻻﺀ ﻭ ﺍﺗﺒﺎﻉ ﺍﻷﺛـﺮ ؟ ﻭ ﻟﻘـﺪ‬
‫ﺗﻜﻠﻤﻮﺍ ﺑﺄﻗﺒﺢ ﻣﺎ ﻳﺘﻜﻠﻢ ﺑﻪ ﺍﳌﺘﺄﻭﻟﻮﻥ ﰒ ﻋﺎﺑﻮﺍ ﺍﳌﺘﻜﻠﻤﲔ ﻭ ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﻄﺎﻟـﺐ‬
‫ﻟﻠﺮﺷﺎﺩ ﺃﻧﻪ ﺳﺒﻖ ﺇﻟﻴﻨﺎ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭ ﺍﻟﻨﻘﻞ ﺃﺻﻼﻥ ﺭﺍﺳﺨﺎﻥ ﻋﻠﻴﻬﻤﺎ ﻣﺮ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻛﻠﻬﺎ ﺃﻣﺎ ﺍﻟﻨﻘﻞ ﻓﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ‪ } :‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ { ﻭ ﻣﻦ ﻓﻬﻢ ﻫﺬﺍ‬
‫ﱂ ﳛﻤﻞ ﻭﺻﻔﺎ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﻳﻮﺟﺒﻪ ﺍﳊﺲ ﻭ ﺃﻣﺎ ﺍﻟﻌﻘﻞ ﻓﺈﻧﻪ ﻗﺪ ﻋﻠﻢ ﻣﺒﺎﻳﻨﻪ ﺍﻟﺼﺎﻧﻊ‬
‫ﻟﻠﻤﺼﻨﻮﻋﺎﺕ ﻭ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺣﺪﻭﺛﻬﺎ ﺑﺘﻐﲑﻫﺎ ﻭ ﺩﺧﻮﻝ ﺍﻹﻧﻔﻌﺎﻝ ﻋﻠﻴﻬﺎ ﻓﺜﺒﺖ ﻟﻪ‬
‫ﻗﺪﻡ ﺍﻟﺼﺎﻧﻊ ﻭﺍﻋﺠﺒﺎ ﻛﻞ ﺍﻟﻌﺠﺐ ﻣﻦ ﺭﺍﺩ ﱂ ﻳﻔﻬﻢ ﻃﺒﻴﻌﺔ ﺍﻟﻜـﻼﻡ ﺃﻟـﻴﺲ ﰲ‬
‫ﺃﻭ ﻟـﻴﺲ ﺍﻟﻌﻘـﻞ ﺇﺫﺍ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﳌﻮﺕ ﻳﺬﺑﺢ ﺑﲔ ﺍﳉﻨﺔ ﻭ ﺍﻟﻨﺎﺭ ؟‬
‫ﺍﺳﺘﻐﲎ ﰲ ﻫﺬﺍ ﺻﺮﻑ ﺍﻷﻣﺮ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ؟ ﳌﺎ ﺛﺒﺖ ﻋﻨﺪ ﻣﻦ ﻳﻔﻬﻢ ﻣﺎ ﻫﻴﺔ ﺍﳌﻮﺕ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻓﻘﺎﻝ ‪ :‬ﺍﳌﻮﺕ ﻋﺮﺽ ﻳﻮﺟﺐ ﺑﻄﻼﻥ ﺍﳊﻴﺎﺓ ﻓﻜﻴﻒ ﳝﺎﺕ ﺍﳌﻮﺕ ؟ ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻪ ‪:‬‬
‫ﻓﻤﺎ ﺗﺼﻨﻊ ﺑﺎﳊﺪﻳﺚ ؟ ﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺿﺮﺏ ﻣﺜﻼ ﺑﺈﻗﺎﻣﺔ ﺻـﻮﺭﺓ ﻟـﻴﻌﻠﻢ ﺑﺘﻠـﻚ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﳊﺴﻴﺔ ﻓﻮﺍﺕ ﺫﻟﻚ ﺍﳌﻌﲎ ﻗﻠﻨﺎ ﻟﻪ ‪ :‬ﻓﻘﺪ ﺭﻭﻯ ﰲ ﺍﻟﺼﺤﻴﺢ ‪ ] :‬ﺗـﺄﰐ‬
‫ﺍﻟﺒﻘﺮﺓ ﻭ ﺁﻝ ﻋﻤﺮﺍﻥ ﻛﺄ‪‬ﻤﺎ ﻏﻤﺎﻣﺘﺎﻥ ] ﻓﻘﺎﻝ ‪ :‬ﺍﻟﻜﻼﻡ ﻻﻳﻜﻮﻥ ﻏﻤﺎﻣـﺔ ﻭ ﻻ‬
‫ﻳﺘﺸﺒﻪ ‪‬ﺎ ﻗﻠﻨﺎ ﻟﻪ ﺃﻓﺘﻌﻄﻞ ﺍﻟﻨﻘﻞ ؟ ﻗﺎﻝ ‪ :‬ﻻ ﻭ ﻟﻜﻦ ﻳﺄﰐ ﺛﻮﺍ‪‬ﻤﺎ ﻗﻠﻨﺎ ﻓﻤﺎ ﺍﻟﺪﻟﻴﻞ‬
‫ﺍﳊﻘــــﺎﺋﻖ ؟‬ ‫ﺍﻟﺼــــﺎﺭﻑ ﻟــــﻚ ﻋــــﻦ ﻫــــﺬﻩ‬
‫ﻓﻘﺎﻝ ‪ :‬ﻋﻠﻤﻲ ﺑﺄﻥ ﺍﻟﻜﻼﻡ ﻻ ﻳﺘﺸﺒﻪ ﺑﺎﻷﺟﺴﺎﻡ ﻭ ﺍﳌﻮﺕ ﻻ ﻳﺬﺑﺢ ﺫﺑﺢ ﺍﻷﻧﻌﺎﻡ ﻭ‬
‫ﻟﻘﺪ ﻋﻠﻤﺘﻢ ﺳﻌﺔ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻣﺎ ﺿﺎﻗﺖ ﺃﻋﻄﺎﻧﻜﻢ ﻣﻦ ﲰﺎﻉ ﻣﺜﻞ ﻫﺬﺍ ﻓﻘـﺎﻝ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﺻﺪﻗﺖ ﻫﻜﺬﺍ ﻧﻘﻮﻝ ﰲ ﺗﻔﺴﲑ ﳎﻲﺀ ﺍﻟﺒﻘﺮﺓ ﻭ ﰲ ﺫﺑﺢ ﺍﳌﻮﺕ ﻓﻘـﺎﻝ‬
‫ﻭﺍﻋﺠﺒﺎ ﻟﻜﻢ ﺻﺮﻓﺘﻢ ﻋﻦ ﺍﳌﻮﺕ ﻭ ﺍﻟﻜﻼﻡ ﻣﺎ ﻻ ﻳﻠﻴﻖ ‪‬ﻤﺎ ﺣﻔﻈﺎ ﳌﺎ ﻋﻠﻤﺘﻢ ﻣـﻦ‬
‫ﺣﻘﺎﺋﻘﻬﻤﺎ ﻓﻜﻴﻒ ﱂ ﺗﺼﺮﻓﻮﺍ ﻋﻦ ﺍﻹﻟﻪ ﺍﻟﻘﺪﱘ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺘﺸﺒﻴﻪ ﻟﻪ ﲞﻠﻘـﻪ ﲟـﺎ‬
‫ﻗﺪﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺗﻨﺰﻳﻬﻪ ﻋﻨﻪ ؟ ﻓﻤﺎ ﺯﺍﻝ ﳚﺎﺩﻝ ﺍﳋﺼﻮﻡ ‪‬ﺬﻩ ﺍﻷﺩﻟﺔ ﻭ ﻳﻘﻮﻝ ‪:‬‬
‫ﻻ ﺃﻗﻄﻊ ﺣﱴ ﺃﻗﻄﻊ ﻓﻤﺎ ﻗﻄﻊ ﺣﱴ ﻗﻄﻊ ﺍﻫـ‪ .‬ﻗﺎﻝ ﺇﻣﺎﻡ ﺍﳊﻔﺎﻅ ﻭﺳـﻴﺪ ﺃﻫـﻞ‬
‫ﺍﳊﺪﻳﺚ ﰲ ﻋﺼﺮﻩ ‪‬ﻣ ﹺﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻴﺎ ﹲﻝ ﻋﻠﻰ ﻛﺘﺒﻪ ﰲ ﺍﳊﺪﻳﺚ ـ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﲑ ﺃﺑﻮ‬
‫ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺛﺎﺑﺖ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪ 463‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ‬
‫‪ :‬ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ ‪ :‬ﻭﻳﺘﺠﻨﺐ ﺍﶈﺪﺙ ﰲ ﺃﻣﺎﻟﻴﻪ ﺭﻭﺍﻳﺔ ﻣﺎ‬
‫ﻻ ﲢﺘﻤﻠﻪ ﻋﻘﻮﻝ ﺍﻟﻌﻮﺍﻡ ‪ ،‬ﳌﺎ ﻻ ﻳ‪‬ﺆﻣ‪‬ﻦ ﻋﻠﻴﻬﻢ ﻓﻴﻪ ﻣﻦ ﺩﺧﻮﻝ ﺍﳋﻄﺄ ﻭﺍﻷﻭﻫﺎﻡ ﻭﺃﻥ‬
‫ﻳﺸﺒﻬﻮﺍ ﺍﷲ ﺗﻌﺎﱃ ﲞﻠﻘﻪ ﻭﻳﻠﺤﻘﻮﺍ ﺑﻪ ﻣﺎ ﻳﺴﺘﺤﻴﻞ ﰲ ﻭﺻﻔﻪ ﻭﺫﻟﻚ ﳓﻮ ﺃﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻇﺎﻫﺮﻫﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ ﻭﺇﺛﺒﺎﺕ ﺍﳉﻮﺍﺭﺡ ﻭﺍﻷﻋﻀـﺎﺀ‬
‫ﻟﻸﺯﱄ ﺍﻟﻘﺪﱘ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺣﺎﺩﻳﺚ ﺻﺤﺎﺣﺎ ﻭﳍﺎ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﻃﺮﻕ ﻭﻭﺟﻮﻩ ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻣﻦ ﺣﻘﻬﺎ ﺃﻥ ﻻ ﺗﺮﻭﻯ ﺇﻻ ﻷﻫﻠﻬﺎ ﺧﻮﻓﺎ ﻣﻦ ﺃﻥ ﻳﻀﻞ ‪‬ﺎ ﻣﻦ ﺟﻬﻞ ﻣﻌﺎﻧﻴﻬﺎ‬
‫ﻓﻴﺤﻤﻠﻬﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﺃﻭ ﻳﺴﺘﻨﻜﺮﻫﺎ ﻓﲑﺩﻫﺎ ﻭﻳﻜﺬﺏ ﺭﻭﺍ‪‬ﺎ ﻭﻧﻘﻠﺘﻬﺎ ‪ ..‬ﺍﻫـ‪.‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ ) :‬ﺣﺠ‪‬ﺎﺑﻪ ﺍﻟﻨ‪‬ﻮﺭ‬ ‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ‪ :‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﻗﻮ‪‬ﻟﻪ ‪‬‬
‫ﺖ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﺕ ‪‬ﻭﺟ‪‬ﻬﻪ ﻣ‪‬ﺎ ‪‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺑﺼ‪‬ﺮﻩ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﻠﹾﻘﻪ ( ﻓﹶﺎﻟﺴ‪‬ـ‪‬ﺒﺤ‪‬ﺎﺕ‬ ‫ﺸ ﹶﻔ ‪‬ﻪ ﹶﻟﹶﺄ ‪‬ﺣ ‪‬ﺮﹶﻗ ‪‬‬
‫ﹶﻟ ‪‬ﻮ ﹶﻛ ‪‬‬
‫ﻀ ‪‬ﻢ ﺍﻟﺴ‪‬ﲔ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎﺀ ‪‬ﻭ ‪‬ﺭﻓﹾﻊ ﺍﻟﺘ‪‬ﺎﺀ ﻓ‪‬ﻲ ﺁﺧ‪‬ﺮﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻲ ‪‬ﺟﻤ‪‬ﻊ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺔ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺻ‪‬ﺎﺣ‪‬ﺐ ﺍﹾﻟﻌ‪‬ـﻴ‪‬ﻦ‬ ‫ﹺﺑ ‪‬‬
‫ﲔ ‪ :‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ) ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﺕ‬ ‫ﺤ ‪‬ﺪ‪‬ﺛ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺚ ‪‬ﻣ ‪‬ﻦ ﺍﻟﱡﻠ ‪‬ﻐ ﹺﻮ‪‬ﻳ ‪‬‬
‫ﺤﺪ‪‬ﻳ ‪‬‬ ‫ﲔ ‪‬ﻟ ﹾﻠ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﺟﻤ‪‬ﻴﻊ ﺍﻟﺸ‪‬ﺎ ﹺﺭ ‪‬ﺣ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻬ ‪‬ﺮ ﹺﻭ ‪‬‬
‫ﺤﺠ‪‬ﺎﺏ ﹶﻓﹶﺄﺻ‪‬ﻠﻪ ﻓ‪‬ﻲ ﺍﻟﱡﻠﻐ‪‬ﺔ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﻊ ﻭ‪‬ﺍﻟﺴ‪‬ـﺘ‪‬ﺮ ‪،‬‬ ‫‪‬ﻭﺟ‪‬ﻬﻪ ( ﻧ‪‬ﻮﺭﻩ ‪‬ﻭ ‪‬ﺟﻠﹶﺎﻟﻪ ‪‬ﻭ‪‬ﺑﻬ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺠﺴ‪‬ـﻢ‬ ‫ﺤﺪ‪‬ﻭﺩ‪‬ﺓ ‪ ،‬ﻭﺍﹶﻟﻠﱠﻪ ‪‬ﻣ‪‬ﻨﺰ‪‬ﻩ ﻋ‪‬ـ ‪‬ﻦ ﺍﹾﻟ ﹺ‬ ‫ﺤﺠ‪‬ﺎﺏ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗﻜﹸﻮﻥ ‪‬ﻟ ﹾﻠﹶﺄ ‪‬ﺟﺴ‪‬ﺎ ﹺﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻭ ‪‬ﺣﻘ‪‬ﻴﻘﹶﺔ ﺍﻟﹾ ‪‬‬
‫ﻚ ﺍﹾﻟﻤ‪‬ﺎﻧﹺﻊ ﻧ‪‬ﻮﺭ‪‬ﺍ ﹶﺃ ‪‬ﻭ ﻧ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ‬ ‫ﺤ ‪‬ﺪ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ‪‬ﻫﻨ‪‬ﺎ ﺍﹾﻟﻤ‪‬ﺎﻧﹺﻊ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺘﻪ ‪ ،‬ﻭ ‪‬ﺳ ‪‬ﻤ ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺸﻌ‪‬ﺎ ‪‬ﻋ ﹺﻬﻤ‪‬ﺎ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﺑﹺﺎﹾﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺍﻟﺬﱠﺍﺕ ‪ ,‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﹺﺑﻤ‪‬ﺎ‬ ‫‪‬ﻳ ‪‬ﻤ‪‬ﻨﻌ‪‬ﺎ ‪‬ﻥ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹺﺈ ‪‬ﺩﺭ‪‬ﺍﻙ ﻓ‪‬ﻲ ﺍﹾﻟﻌ‪‬ﺎﺩ‪‬ﺓ ‪‬ﻟ ‪‬‬
‫ﺨﻠﹸﻮﻗﹶﺎﺕ ‪‬ﻟﹶﺄ ﱠﻥ ‪‬ﺑﺼ‪‬ﺮﻩ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻣﺤ‪‬ـﻴﻂ‬ ‫‪‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺑﺼ‪‬ﺮﻩ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﻠﹾﻘﻪ ‪‬ﺟﻤ‪‬ﻴﻊ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺾ ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ﹾﻘﺪ‪‬ﻳﺮ ﻟﹶـ ‪‬ﻮ ﹶﺃﺯ‪‬ﺍ ﹶﻝ‬ ‫ﺠﻨ‪‬ﺲ ﻟﹶﺎ ﻟ‪‬ﻠ‪‬ﺘ‪‬ﺒﻌ‪‬ﻴ ﹺ‬ ‫ﺠﻤ‪‬ﻴ ﹺﻊ ﺍﹾﻟﻜﹶﺎ‪‬ﺋﻨ‪‬ﺎﺕ ‪ ،‬ﻭﹶﻟ ﹾﻔﻈﹶﺔ ) ‪‬ﻣ ‪‬ﻦ ( ‪‬ﻟ‪‬ﺒﻴ‪‬ﺎ ‪‬ﻥ ﺍﹾﻟ ﹺ‬ ‫ﹺﺑ ‪‬‬
‫ﻕ ‪‬ﺟﻠﹶﺎﻝ‬ ‫ﺨ ﹾﻠ ‪‬ﻘ ‪‬ﻪ ﹶﻟﹶﺄ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺠﻠﱠﻰ ‪‬ﻟ ‪‬‬‫ﺴﻤ‪‬ﻰ ﻧ‪‬ﻮ ‪‬ﺭﺍ ﹶﺃ ‪‬ﻭ ﻧ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺤﺠ‪‬ﺎﺏ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺍﹾﻟﻤ‪‬ﺎﻧﹺﻊ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺘﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﺨﻠﹸﻮﻗﹶﺎﺗﻪ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺍﳊﺪﻳﻘﺔ ﺍﻟﻨﺪﻳﺔ ﺷﺮﺡ ﺍﻟﻄﺮﻳﻘﺔ ﺍﶈﻤﺪﻳﺔ‬ ‫ﺫﹶﺍﺗﻪ ‪‬ﺟﻤ‪‬ﻴﻊ ‪‬ﻣ ‪‬‬
‫ﻟﻠﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ ﺹ ‪) 302‬ﻭﻓﻴﻬﺎ( ﺃﻱ ﺍﻟﺘﺎﺗﺎﺭ ﺧﺎﻧﻴﺔ )ﺭﺟﻞ ﻭﺻﻒ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺎﻟﻔﻮﻕ ﺃﻭ ﺑﺎﻟﺘﺤﺖ( ﺑﺄﻥ ﻗﺎﻝ ﻟﻪ ﺗﻌﺎﱃ ﻓﻮﻕ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻴﻪ ﺃﻭ ﲢـﺖ )ﻓﻬـﺬﺍ‬
‫ﺗﺸﺒﻴﻪ( ﻟﻪ ﺗﻌﺎﱃ ﺑﺎﻻﺟﺴﺎﻡ ﺍﻟﱵ ﳍﺎ ﻓﻮﻕ ﻭﲢﺖ ﻓﻬﻮ ﲡﺴﻴﻢ ﷲ ﺗﻌﺎﱃ )ﻭ( ﺍﻟﺘﺠﺴﻴﻢ‬
‫)ﻛﻔﺮ(‪ .‬ﻭﻗﺎﻝ ﺍﻳﻀﺎ )ﻭﻓﻴﻬﺎ( ﺃﻱ ﰲ ﺍﻟﺘﺎﺗﺎﺭ ﺧﺎﻧﻴﺔ )ﻭﻣﻦ ﻗﺎﻝ ﺍﷲ ﻋﺎﱂ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻥ‬
‫ﺍﺭﺍﺩ ﺑﻪ( ﺃﻱ ﺑﺬﻟﻚ ﺍﻟﻘﻮﻝ )ﺍﳌﻜﺎﻥ( ﻟﻪ ﺗﻌﺎﱃ )ﻛﻔﺮ( ﻻﻧﻪ ﻗﻮﻝ ﺑﺎﻧﻪ ﺗﻌـﺎﱃ ﺟﺴـﻢ‬
‫ﻛﺎﻻﺟﺴﺎﻡ ﻭﻫﻮ ﻛﻔﺮ )ﻭﺇﻥ ﺍﺭﺍﺩ ﺑﻪ( ﳎﺮﺩ )ﺍﳊﻜﺎﻳﺔ ﻋﻤﺎ ﺟﺎﺀ ﰲ ﻇﺎﻫﺮ ﺍﻻﺧﺒـﺎﺭ(‬
‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺀﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻨﺰﻝ ﺭﺑﻨﺎ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﲰﺎﺀ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻏﲑ ﺫﻟﻚ )ﻻ ﻳﻜﻔﺮ( ﻻﻧﻪ ﺣﻜﻰ ﺍﻟﻮﺍﺭﺩ ﻣﻦ ﺫﻟﻚ )ﻭﺍﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻧﻴـﺔ( ﰲ‬
‫ﻗﻠﺒﻪ ﺣﲔ ﻗﺎﻝ ﺫﻟﻚ ﻻ ﻧﻮﻯ ﺍﳌﻜﺎﻥ ﷲ ﺗﻌﺎﱃ ﻭﻻ ﻧﻮﻯ ﺍﳊﻜﺎﻳﺔ )ﻳﻜﻔﺮ ﻋﻨﺪ ﺍﻛﺜﺮﻫﻢ(‬
‫ﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ )ﻭﰲ( ﻛﺘﺎﺏ )ﺍﻟﺘﺤﺒﲑ ﻭﻫﻮ( ﺃﻱ ﺍﻟﻜﻔﺮ )ﺍﻻﺻﺢ ﻭﻋﻠﻴﻪ ﺍﻟﻔﺘﻮﻯ( ﻻﻧـﻪ‬
‫ﻇﺎﻫﺮ ﰲ ﺍﻟﺘﺠﺴﻴﻢ ﻛﻤﺎ ﰲ ﺍﻟﺒﺰﺍﺯﻳﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻠﺴﻲ ﰲ ﺍﳊﺪﻳﻘﺔ ﺍﻟﻨﺪﻳـﺔ ﺷـﺮﺡ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﶈﻤﺪﻳﺔ )ﻭﻻ ﻳﺘﻤﻜﻦ( ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻱ ﻻ ﳛﻞ ﻭﻻ ﻳﺴﻜﻦ )ﲟﻜﺎﻥ( ﺃﻱ‬
‫ﰲ ﻣﻜﺎﻥ ﻭﻫﻮ ﻣﺎ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺍﳉﺴﻢ ﻭﺍﳊﻴﺰ ﻫﻮ ﻣﺎ ﻣﻸﻩ ﺍﳉﺴﻢ‪ ،‬ﻓﺎﳌﻜﺎﻥ ﻭﺍﳊﻴـﺰ‬
‫ﺍﻣﺮﺍﻥ ﻧﺴﺒﻴﺎﻥ ﻣﻦ ﻟﻮﺍﺣﻖ ﺍﻻﺟﺴﺎﻡ ﻭﺗﻮﺍﺑﻌﻬﺎ ﺣﱴ ﻟﻮ ﻓﺮﺽ ﺍﻥ ﺍﻻﺟﺴﺎﻡ ﱂ ﲣﻠﻖ ﱂ‬
‫ﳜﻠﻖ ﺍﳌﻜﺎﻥ ﻭﻻ ﺍﳊﻴﺰ‪ ،‬ﻓﺎﳌﻜﺎﻥ ﺗﺴﺘﻘﺮ ﻋﻠﻴﻪ ﺍﻻﺟﺴﺎﻡ ﻻ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻓﻴﻪ ﻓﺘﻠﻚ‬
‫ﺍﻻﺣﻴﺎﺯ ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺍﻥ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﺃﻱ ﻣﻜﺎﻥ ﻛﺎﻥ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻭ‬
‫ﺍﻷﺭﺽ ﻻﻥ ﺍﳌﻜﺎﻥ ﻻ ﻳﻔﺘﻘﺮ ﺍﻟﻴﻪ ﺇﻻ ﺟﺴﻢ ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻮ ﺍﻓﺘﻘﺮ ﺇﱃ ﻣﻜـﺎﻥ ﻟﻜـﺎﻥ‬
‫ﺟﺴﻤﺎ ﻭﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﺍﻥ ﻳﻜﻮﻥ ﺟﺴﻤﺎ‪ ،‬ﻓﺎﻻﺳﺘﻮﺍﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ "ﺍﻟـﺮﲪﻦ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ "ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺍﻥ ﺍﺳﺘﻮﺍﺀ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﺳﺘﻮﺍﺀ ﺍﻻﺟﺴﺎﻡ ﻻﻧﻪ ﺗﻌﺎﱃ‬
‫ﻟﻴﺲ ﲜﺴﻢ ﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻞ ﺍﺳﺘﻮﺍﺀ ﻳﻠﻴﻖ ﺑﻪ ﺗﻌﺎﱃ ﻭﺑﻜﻤﺎﻝ ﺗﻨﺰﻳﻬﻪ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﻛـﻞ‬
‫ﺷﻲﺀ ﻗﺎﻝ ﺍﻟﻨﺴﻔﻲ ﰲ ﲝﺮ ﺍﻟﻜﻼﻡ‪ :‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻗﺒﻞ ﺍﻥ ﳜﻠﻖ ﺍﻟﻌﺮﺵ ﻓﻼ ﳚﻮﺯ‬
‫ﺍﻥ ﻳﻘﺎﻝ ﺑﺄﻧﻪ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻌﺮﺵ ﻻﻥ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ ﻭﺍﻣﺎﺭﺍﺕ ﺍﶈﺪﺛﲔ‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻷﻥ ﻣﻦ ﻗﺎﻝ ﺑﺎﻹﺳﺘﻘﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻼ ﳜﻠﻮ ﺇﻣـﺎ ﺍﻥ‬
‫ﻳﻘﻮﻝ ﺇﻧﻪ ﻣﺜﻞ ﺍﻟﻌﺮﺵ ﺃﻭ ﺍﻟﻌﺮﺵ ﻣﺜﻠﻪ ﺃﻭ ﺍﻟﻌﺮﺵ ﺃﻛﱪ ﻣﻨﻪ ﺃﻭ ﻫﻮ ﺃﻛﱪ ﻣﻦ ﺍﻟﻌـﺮﺵ‬
‫ﻭﺃﻱ ﻛﺎﻥ ﻓﻘﺎﺋﻠﻪ ﻛﺎﻓﺮ ﻻﻧﻪ ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﳏﺪﻭﺩﺍ ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻪ ﺍﻧﻪ ﺳﺌﻞ ﺍﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺒﻞ ﺍﻥ ﳜﻠﻖ ﺍﻟﻌﺮﺵ ﻓﻘﺎﻝ‪ :‬ﺍﻳﻦ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﳌﻜﺎﻥ‬
‫ﻭﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻣﻜﺎﻥ ﻭﻻ ﺯﻣﺎﻥ ﻭﻫﻮ ﺍﻻﻥ ﻛﻤﺎ ﻛﺎﻥ‪) ،‬ﻭﻟﻴﺲ ﻟﻪ( ﺗﻌﺎﱃ )ﺟﻬﺔ‬
‫ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ( ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ ﻭﲢﺖ ﻭﳝﲔ ﻭﻳﺴﺎﺭ ﻭﻗﺪﺍﻡ ﻭﺧﻠﻒ ﻷﻧﻪ ﺗﻌـﺎﱃ‬
‫ﻟﻴﺲ ﲜﺴﻢ ﺣﱴ ﺗﻜﻮﻥ ﻟﻪ ﺟﻬﺔ ﻛﻤﺎ ﻟﻸﺟﺴﺎﻡ‪ ،‬ﻭﺍﳉﻬﺔ ﻋﻨﺪ ﺍﳌﺘﻜﻠﻤﲔ ﻫﻲ ﻧﻔـﺲ‬
‫ﺍﳌﻜﺎﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺍﺿﺎﻓﺔ ﺟﺴﻢ ﺁﺧﺮ ﺍﻟﻴﻪ‪ ،‬ﻭﻣﻌﲎ ﻛﻮﻥ ﺍﳉﺴﻢ ﰲ ﺟﻬﺔ ﻛﻮﻧﻪ ﻣﻀﺎﻓﺎ ﺇﱃ‬
‫ﺟﺴﻢ ﺁﺧﺮ ﺣﱴ ﻟﻮ ﺍﻧﻌﺪﻣﺖ ﺍﻷﺟﺴﺎﻡ ﻛﻠﻬﺎ ﻟﺰﻡ ﺑﺬﻟﻚ ﺍﻧﻌﺪﺍﻡ ﺍﳉﻬﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻷﻥ‬
‫ﺍﳉﻬﺎﺕ ﻣﻦ ﺗﻮﺍﺑﻊ ﺍﻷﺟﺴﺎﻡ ﻭﺇﺿﺎﻓﺎ‪‬ﺎ‪ ،‬ﻭﺣﻴﺚ ﺍﻧﺘﻔﻰ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
‫ﺍﻧﺘﻔﺖ ﺍﳉﻬﺎﺕ ﻛﻠﻬﺎ ﻋﻨﻪ ﺗﻌﺎﱃ ﺃﻳﻀﺎ ﻷﻥ ﲨﻴﻊ ﺫﻟﻚ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﳉﺴـﻤﻴﺔ ﻭﻫـﻲ‬
‫ﻣﺴﺘﺤﻴﻠﺔ ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ ﻭﺇﻻ ﻛﺎﻥ ﺗﻌﺎﱃ ﻣﺸﺎ‪‬ﺎ ﻟﻠﺤﻮﺍﺩﺙ )ﻭﻻ ﻫﻮ( ﺃﻱ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫)ﰲ ﺟﻬﺔ ﻣﻨﻬﺎ( ﺃﻱ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ ﻷﻧﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﲜﺴـﻢ ﻭﻻ ﳛﺘـﺎﺝ‬
‫ﻟﻠﺠﻬﺎﺕ ﺇﻻ ﺍﳉﺴﻢ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﲨﻠﺔ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﰲ ﻣﻜﺎﻥ ﻭﻻ ﺟﻬـﺔ ﻭﺇﻻ‬
‫ﺗﺴﻠﺴﻞ ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﲨﻠﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻫﻮ ﺣﺎﺩﺙ ﳐﻠﻮﻕ ﻓﻜﻴﻒ ﰲ ﺍﻟـﺮﺏ‬
‫ﺍﳋﺎﻟﻖ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺛﻘـﺎﺕ‬
‫ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻣﺘﺮﺟﻢ ﻟﻪ ﰲ ﺳﲑ ﺍﻟﺬﻫﱯ ﻭﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﰲ ﻋﻘﻴﺪﺓ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ "‬
‫ﻓﺎﻣﺘﺪﺡ ﺍﷲ ﻧﻔﺴﻪ ﺑﺎﻧﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ " ﺃﻱ ﻋﻠﻴﻪ ﻋﻼ ﻭﻻ ﳚـﻮﺯ ﺃﻥ ﻳﻘـﺎﻝ‬
‫ﺍﺳﺘﻮﻯ ﲟﻤﺎﺳﺔ ﻭﻻ ﲟﻼﻗﺎﺓ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ ﻭﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻠﺤﻘﻪ ﺗﻐﲑ‬
‫ﻭﻻ ﺗﺒﺪﻝ ﻭﻻ ﺗﻠﺤﻘﻪ ﺍﳊﺪﻭﺩ ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﻭﻻ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﺍﻫـ‪ .‬ﻭﻫـﻲ‬
‫ﰲ ﺁﺧﺮﺍﻟﻄﺒﻘﺎﺕ ﻟﻠﻘﺎﺿﻲ ﺍﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ﺍﳊﻨﺒﻠﻲ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ‬
‫ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺝ ‪ 13‬ﺹ ‪ ،351‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻌـﺮﺵ ﺧﻠـﻖ‬
‫ﳐﻠﻮﻕ ﲢﻤﻠﻪ ﺍﳌﻼﺋﻜﺔ ﻓﻼ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﳝﺎﺳﻮﺍ ﺍﻟﻌﺮﺵ ﺇﺫﺍ ﲪﻠﻮﻩ ﻭﺇﻥ ﻛﺎﻥ ﺣﺎﻣـﻞ‬
‫ﺍﻟﻌﺮﺵ ﻭﺣﺎﻣﻞ ﲪﻠﺘﻪ ﻫﻮ ﺍﷲ ﻭﻟﻴﺲ ﻗﻮﻟﻨﺎ ﺇﻥ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺃﻱ ﳑـﺎﺱ ﻟـﻪ ﺃﻭ‬
‫ﻣﺘﻤﻜﻦ ﻓﻴﻪ ﺃﻭ ﻣﺘﺤﻴﺰ ﰲ ﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺗﻪ ﺑﻞ ﻫﻮ ﺧﱪ ﺟﺎﺀ ﺑﻪ ﺍﻟﺘﻮﻗﻴﻒ ﻓﻘﻠﻨﺎ ﻟﻪ ﺑﻪ‬
‫ﻭﻧﻔﻴﻨﺎ ﻋﻨﻪ ﺍﻟﺘﻜﻴﻴﻒ ﺇﺫ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ﺍﻫـ‪ .‬ﻗﺎﻝ ﺍﳊـﺎﻓﻆ ﺍﺑـﻦ‬
‫ﺣﺠﺮ ﻋﻨﺪ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﺇﻥ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻗﺎﻡ ﰲ ﺻﻼﺗﻪ ﻓﺎﻧﻪ ﻳﻨـﺎﺟﻲ‬
‫ﺭﺑﻪ ﺃﻭ ﺍﻥ ﺭﺑﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻘﺒﻠﺔ "ﺍﳊﺪﻳﺚ‪ .‬ﻓﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﺛﺒﺖ ﺍﻧﻪ ﻋﻠﻰ ﺍﻟﻌـﺮﺵ‬
‫ﺑﺬﺍﺗﻪ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﻟﺘﺒﺼﲑ ﰲ ﺍﻟﺪﻳﻦ ‪ :‬ﻭﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻘﺪﱘ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﲜﺴـﻢ ﻭﻻ‬
‫ﺟﻮﻫﺮ ﻷﻥ ﺍﳉﺴﻢ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﺍﳉﻮﻫﺮ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻹﺗﺼﺎﻝ‪ ،‬ﻭﻛﻞ‬
‫ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺍﻹﺗﺼﺎﻝ ﺃﻭ ﺟﺎﺯ ﻋﻠﻴﻪ ﺍﻹﺗﺼﺎﻝ ﻳﻜﻮﻥ ﻟﻪ ﺣﺪ ﻭ‪‬ﺎﻳﺔ‪ ،‬ﻭﻗﺪ ﺩﻟﻠﻨﺎ ﻋﻠـﻰ‬
‫ﺍﺳﺘﺤﺎﻟﺔ ﺍﳊﺪ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺻـﻔﺔ‬
‫ﺍﳉﺴﻢ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻘﺎﻝ " ﻭﺯﺍﺩﻩ ﺑﺴﻄﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﳉﺴﻢ " ﻓﺒﲔ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﺟﺴـﻤﹰﺎ‬
‫ﺟﺎﺯﺕ ﻋﻠﻴﻪ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻭﻻ ﲡﻮﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺭﻱ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﻮﺛﺮﻱ ﰲ ﺗﻌﻠﻴﻘﻪ ‪ ) :‬ﻭﻣﻦ ﻫﻨﺎ ﺗﻌﻠﻢ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ﰲ ﺭﺩﻩ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ﻟﻠﺮﺍﺯﻱ‪ :‬ﻓﻤﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻻﲨﺎﻉ ﱂ ﺗﻨﻄﻖ ﺑﺄﻥ ﺍﻷﺟﺴﺎﻡ ﻛﻠﻬﺎ ﳏﺪﺛﺔ ﻭﺃﻥ ﺍﷲ ﻟﻴﺲ ﲜﺴـﻢ‬
‫ﻭﻻ ﻗﺎﻝ ﺫﻟﻚ ﺇﻣﺎﻡ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻴﺲ ﰲ ﺗﺮﻛﻲ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺧـﺮﻭﺝ ﻋـﻦ‬
‫ﺍﻟﻔﻄﺮﺓ ﻭﻻ ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ ( ﺍﻫـ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﺄﺳﻴﺲ ‪، 101/1‬‬
‫ﺃﻭ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ‪ ) :‬ﻭﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻻ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﻻ ﻗﻮﻝ ﺃﺣﺪ ﻣﻦ‬
‫ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﺃﺋﻤﺘﻬﺎ ﺃﻧﻪ ﻟﻴﺲ ﲜﺴﻢ ﻭﺃﻥ ﺻﻔﺎﺗﻪ ﻟﻴﺴﺖ ﺃﺟﺴﺎﻣﹰﺎ ﻭﺃﻋﺮﺍﺿـﹰﺎ ﻓﻨﻔـﻲ‬
‫ﺍﳌﻌﺎﱐ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺎﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ ﺑﻨﻔﻲ ﺃﻟﻔﺎﻅ ﱂ ﻳﻨﻒ ﻣﻌﻨﺎﻫﺎ ﺷﺮﻉ ﻭﻻ ﻋﻘﻞ‪ ،‬ﺟﻬـﻞ‬
‫ﻭﺿﻼﻝ ﺍﻫـ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻛﺘﺎﺑﻪ ﻧﻘﺾ ﺍﳌﻨﻄﻖ ﺹ ﻃﺒﻌﺔ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴـﺔ‬
‫‪ 125‬ﰲ ﻣﻌﺮﺽ ﺭﺩﻩ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﰒ ﻟﻔﻆ ﺍﻟﺘﺠﺴـﻴﻢ ﻻ‬
‫ﻳﻮﺟﺪ ﰲ ﻛﻼﻡ ﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻒ ﻻ ﻧﻔﻴﺎ ﻭﻻ ﺍﺛﺒﺎﺗﺎ ﻓﻜﻴﻒ ﳛﻞ ﺍﻥ ﻳﻘﺎﻝ‪ :‬ﻣـﺬﻫﺐ‬
‫ﺍﻟﺴﻠﻒ ﻧﻔﻲ ﺍﻟﺘﺠﺴﻴﻢ ﺃﻭ ﺍﺛﺒﺎﺗﻪ ﺑﻼ ﺫﻛﺮ ﻟﺬﻟﻚ ﺍﻟﻠﻔﻆ ﺃﻭ ﳌﻌﻨﺎﻩ ﻋﻨﻬﻢ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰﰲ‬
‫ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ)ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺎﺳﻢ ﺍﳌﺸﺒﻬﺔ ﻟﻴﺲ ﻟﻪ ﺫﻛﺮ ﺑﺬﻡ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫ﻭﻻ ﻛﻼﻡ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ(‪ .‬ﰒ ﺗﻨﺎﻗﺾ ﻓﻘﺎﻝ ﰲ ﻧﻘـﺾ ﺍﳌﻨﻄـﻖ ﺹ‬
‫‪ :125‬ﻧﻌﻢ ﻟﻔﻆ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻮﺟﻮﺩ ﰲ ﻛﻼﻡ ﺑﻌﻀﻬﻢ ﻭﺗﻔﺴﲑﻩ ﻣﻌﻪ ‪ .‬ﻗﻠﺖ ﺑﻞ ﺛﺒـﺖ‬
‫ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﳊﺪﻳﺚ ﻭﰲ ﻛﻼﻡ ﺍﻟﺴﻠﻒ‪ ،‬ﻓﻔﻲ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑـﻦ‬
‫ﻣﻨﻴﻊ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺳﻌﺪ ﻫﻮ ﺍﻟﺼﻨﻌﺎﱐ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻋـﻦ‬
‫ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﻗﺎﻟﻮﺍ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﺍﻧﺴﺐ ﻟﻨﺎ ﺭﺑﻚ ﻓﺄﻧﺰﻝ ﺍﷲ ) ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﺍﷲ ﺍﻟﺼﻤﺪ( ﻓﺎﻟﺼﻤﺪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ‬
‫ﻳﻮﻟﺪ ﻻﻧﻪ ﻟﻴﺲ ﺷﻲﺀ ﻳﻮﻟﺪ ﺇﻻ ﺳﻴﻤﻮﺕ ﻭﻻ ﺷﻲﺀ ﳝﻮﺕ ﺇﻻ ﺳﻴﻮﺭﺙ ﻭﺇﻥ ﺍﷲ ﻋـﺰ‬
‫ﻭﺟﻞ ﻻ ﳝﻮﺕ ﻭﻻ ﻳﻮﺭﺙ ) ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ( ﻗﺎﻝ ﱂ ﻳﻜﻦ ﻟـﻪ ﺷـﺒﻴﻪ ﻭﻻ‬
‫‪‬ﻋﺪﻝ ﻭﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ .‬ﻭﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻻﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﺃﻳﻀـﺎ ﰲ‬
‫ﺍﻹﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺭﻭﺍﻩ ﻛﺬﻟﻚ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﺃﻳﻀﺎ ﰲ‬
‫ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ 143-1‬ﻗﺎﻝ‪" :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺃﻧﺒﺄ ﺃﺑﻮ ﺍﳊﺴـﻦ‬
‫ﺍﻟﻄﺮﺍﺋﻔﻲ‪ ،‬ﺛﻨﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﻋﻦ ﻣﻌﺎﻭﻳـﺔ ﺑـﻦ‬
‫ﺻﺎﱀ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﻠﺤﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻗﻮﻟﻪ )ﻫﻞ ﺗﻌﻠﻢ ﻟﻪ‬
‫ﲰﻴﺎ( ﻣﺮﱘ ‪ ،65‬ﻫﻞ ﺗﻌﻠﻢ ﻟﻪ ﻋﺰ ﻭﺟﻞ ﻣﺜﻼ ﺃﻭ ﺷﺒﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺗﻠﻤﻴﺬ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﺑﻦ‬
‫ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﺍﺟﺘﻤﺎﻋﻪ ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺹ ‪ : 94‬ﺫﻛﺮ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑـﻦ‬
‫ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﻘﺎﻝ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﺣﺪﺛﻨﺎ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻻﻋﻠﻰ ﻗﺎﻝ ﲰﻌﺖ‬
‫ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪ :‬ﻭﻣﻦ ﲨﻠﺔ ﻣﺎ ﻧﻘﻠﻪ‪ ،‬ﻭﺗﺜﺒـﺖ ﻫـﺬﻩ‬
‫ﺍﻟﺼﻔﺎﺕ ﻭﺗﻨﻔﻲ ﻋﻨﻬﺎ ﺍﻟﺘﺸﺒﻴﻪ ﻛﻤﺎ ﻧﻔﻰ ﺍﻟﺘﺸﺒﻴﻪ ﻋﻦ ﻧﻔﺴﻪ ﻓﻘﺎﻝ ) ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‬
‫ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ(‪ ،‬ﻭﻗﺎﻝ ﺹ‪ :95‬ﻗﻮﻝ ﺻﺎﺣﺐ ﺇﻣﺎﻡ ﺍﻟﺸـﺎﻓﻌﻴﺔ ﰲ ﻭﻗﺘـﻪ ﺃﰊ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﳛﻲ ﺍﳌﺰﱐ‪ :‬ﻭﻣﻦ ﲨﻠﺔ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﻟﻴﺲ ﻟﻪ ﺻﺎﺣﺒﺔ ﻭﻻ ﻭﻟـﺪ‪،‬‬
‫ﺟﻞ ﻋﻦ ﺍﳌﺜﻞ ﻭﻻ ﺷﺒﻴﻪ ﻟﻪ ﻭﻻ ﻋﺪﻳﻞ‪ .‬ﻭﻗﺎﻝ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ‪‬ﺷﻴ‪‬ﺦ ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ﹺﺭﻱ‪ : ‬ﻗﹶﺎ ﹶﻝ‬
‫ﺲ‬
‫ﻒ ﺍﻟﻠﱠﻪ ﹺﺑ ‪‬ﻪ ‪‬ﻧﻔﹾﺴﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬ﻭﻟﹶـ ‪‬ﻴ ‪‬‬
‫ﺻ ‪‬‬
‫ﺤ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﺨ ﹾﻠ ‪‬ﻘ ‪‬ﻪ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﺷﺒ‪ ‬ﻪ ﺍﻟﻠﱠﻪ ﹺﺑ ‪‬‬
‫ﺸﺒﹺﻴﻪ ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺼﻔﺎﺕ ﺍﳋﱪﻳـﺔ ﻛﺎﻟﻴـﺪ‬
‫ﻒ ﺍﻟﻠﱠﻪ ﹺﺑ ‪‬ﻪ ‪‬ﻧﻔﹾﺴﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺭﺳ‪‬ﻮﻟﻪ ‪‬ﺗ ‪‬‬
‫ﺻ ‪‬‬
‫ﻓ‪‬ﻴﻤ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﲔ ﻭﳓﻮﻫﺎ ﻓﻤﻦ ﺃﻧﻜﺮ ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﻘﺮﺀﺍﻥ ﻓﻘﺪ ﻛﻔﺮ " ﺃﻱ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃ‪‬ﺎ‬
‫ﻣﻦ ﺍﻟﻘﺮﺀﺍﻥ ﻭﺑﻮﺭﻭﺩﻫﺎ ﻓﻴﻪ "‪ .‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﱂ ﺗﺄﺕ ﻓﺘﻨﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻨﺬ ﺯﻣﻦ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﺇﱃ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﺃﺿﺮﻣﻦ ﻓﺘﻨﺘﻪ ﻭﺇﺧﻮﺍﻧﻪ ﺍﻟﺬﻳﻦ ﺍﻗﺘﻔﻮﺍ ﺁﺛﺎﺭﻩ ‪ .‬ﻗﺎﻝ ﰲ ﺍﻟﺘﺒﺼﲑ‬
‫ﰲ ﺍﻟﺪﻳﻦ ‪ :‬ﻭﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺬﻫﺎﺏ ﻭﺍ‪‬ﻲﺀ ﻭﺍﻟﻜﻮﻥ ﰲ ﺍﳌﻜـﺎﻥ‬
‫ﻭﺍﻹﺟﺘﻤﺎﻉ ﻭﺍﻹﻓﺘﺮﺍﻕ ﻭﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺪ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺴﺎﻓﺔ ﻭﺍﻹﺗﺼـﺎﻝ ﻭﺍﻹﻧﻔﺼـﺎﻝ‬
‫ﻭﺍﳊﺠﻢ ﻭﺍﳉﺮﻡ ﻭﺍﳉﺜﺔ ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﳊﻴﺰ ﻭﺍﳌﻘﺪﺍﺭ ﻭﺍﻟﻨﻮﺍﺣﻲ ﻭﺍﻷﻗﻄﺎﺭ ﻭﺍﳉﻮﺍﻧـﺐ‬
‫ﻭﺍﳉﻬﺎﺕ ﻛﻠﻬﺎ ﻻ ﲡﻮﺯ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﻷﻥ ﲨﻴﻌﻬﺎ ﻳﻮﺟﺐ ﺍﳊﺪ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻭﺃﻥ ﺗﻌﻠﻢ ﺃﻥ‬
‫ﻛﻞ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺣﺪﻭﺙ ﺷﻲﺀ ﻣﻦ ﺍﳊﺪ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻭﺍﳌﻜـﺎﻥ ﻭﺍﳉﻬـﺔ ﻭﺍﻟﺴـﻜﻮﻥ‬
‫ﻭﺍﳊﺮﻛﺔ ﻓﻬﻮ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻭﺃﻥ ﺗﻌﻠﻢ ﺃﻧﻪ ﻻﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻟﻜﻴﻔﻴـﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﻟﻜﻤﻴﺔ ﻭﺍﻷﻳﻨﻴﺔ‪ ،‬ﻷﻥ ﻣﻦ ﻻﻣﺜﻞ ﻟﻪ ﻻﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﻓﻴﻪ ﻛﻴﻒ ﻫﻮ‪ ،‬ﻭﻣﻦ ﻻﻋﺪﺩ ﻟﻪ‬
‫ﻻ ﻳﻘﺎﻝ ﻓﻴﻪ ﻛﻢ ﻫﻮ‪ ،‬ﻭﻣﻦ ﻻ ﺃﻭﻝ ﻟﻪ ﻻﻳﻘﺎﻝ ﻟﻪ ﻣﻢ ﻛﺎﻥ‪ ،‬ﻭﻣﻦ ﻻﻣﻜﺎﻥ ﻟﻪ ﻻﻳﻘـﺎﻝ‬
‫ﻓﻴﻪ ﺃﻳﻦ ﻛﺎﻥ ﺍﻫـ‪ .‬ﳐﺘﺼﺮﹰﺍ‪ .‬ﻭﻧﻘﻞ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﳕﺮﻫﺎ ﺑـﻼ‬
‫ﲢﺪﻳﺪ ﻭﻻ ﺗﻜﻴﻴﻒ ﻭﻻ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ ‪ .‬ﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﳌﺨﺘﺎﺭ ﻷﰊ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﻨﺎ ﺍﳊﻨﺒﻠﻲ ﺍﳌﺘﻮﰱ ‪ 471‬ﻟﻠﻬﺠﺮﺓ ﻭﻻ ﻧﻘﻮﻝ ﰲ ﺷﻲﺀ ﻣﻨﻪ ﺑﻜﻴﻔﻴﺔ‬
‫ﻭﻻ ﺣﺪ " ﻧﻘﻠﻪ ﻋﻦ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻣﻦ ﻛﺘﺎﺑﻪ ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﲪـﺪﺍﻥ‬
‫ﺍﳊﻨﺒﻠﻲ )ﺕ‪695:‬ﻫـ( ﻛﻤﺎ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﺒﺘﺪﺋﲔ ‪ :‬ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﲤﺮ ﻛﻤـﺎ‬
‫ﺟﺎﺀﺕ ﻣﻦ ﻏﲑ ﲝﺚ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻬﺎ ﻭﲣﺎﻟﻒ ﻣﺎﺧﻄﺮ ﰲ ﺍﳋﺎﻃﺮ ﻋﻨﺪ ﲰﺎﻋﻬﺎ ﻭﻧﻨﻔﻲ‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﻋﻦ ﺍﷲ ﻋﻨﺪ ﺫﻛﺮﻫﺎ ﻣﻊ ﺗﺼﺪﻳﻖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻹﳝﺎﻥ ‪‬ﺎ‬
‫ﻭﻛﻠﻤﺎ ﻳﻌﻘﻞ ﻭﻳﺘﺼﻮﺭ ﻓﻬﻮ ﺗﻜﻴﻴﻒ ﻭﺗﺸﺒﻴﻪ ﻭﻫﻮ ﳏﺎﻝ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻌﺪ ﺫﻛﺮﻩ‬
‫ﺣﺪﻳﺚ ﺍﳉﺎﺭﻳﺔ ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺘﺒﺎﺩﺭ ﺑﺄﻥ ﺍﷲ ﳏﺼﻮﺭ ﻭﻣﺘﺤﻴﺰ ﰲ ﺍﻟﺴـﻤﺎﺀ ‪:‬‬
‫ﻓﻤﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﰲ ﺟﻮﻑ ﺍﻟﺴﻤﺎﺀ ﳏﺼﻮﺭ ﳏﺎﻁ ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﻣﻔﺘﻘـﺮ ﺇﱃ ﺍﻟﻌـﺮﺵ‬
‫ﻭﻏﲑﻩ‪ ،‬ﺃﻭ ﺃﻥ ﺍﺳﺘﻮﺍﺀﻩ ﻛﺎﺳﺘﻮﺍﺀ ﺍﳌﺨﻠﻮﻗﲔ ﻓﻬﻮ ﺿﺎﻝ ﻣﺒﺘﺪﻉ ‪ .‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪5‬‬
‫– ‪ . 258‬ﻭﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺑﻪ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ﺝ‪ -1‬ﺹ‪ 564‬ﺑﻠﻔـﻆ ﻓﻤـﻦ‬
‫ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﰲ ﺟﻮﻑ ﺍﻟﺴﻤﺎﺀ ﳏﺼﻮﺭ ﳏﺎﻁ ﺑﻪ ‪ ،‬ﻭﺃﻧﻪ ﻣﻔﺘﻘﺮ ﺍﱃ ﺍﻟﻌﺮﺵ ﺃﻭ ﻏـﲑ‬
‫ﺍﻟﻌﺮﺵ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﺃﻭ ﺃﻥ ﺍﺳﺘﻮﺍﺀﻩ ﻋﻠﻰ ﻋﺮﺷﻪ ﻛﺎﺳﺘﻮﺍﺀ ﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﻛﺮﺳﻴﻪ‬
‫ﻓﻬﻮ ﺿﺎﻝ ﻣﺒﺘﺪﻉ ‪ .‬ﻭﳓﻮﻩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳊﻤﻮﻳﺔ ‪ .‬ﻓﻤﻦ ﺃﻳﻦ ﻟﻠﻮﻫﺎﺑﻴﺔ ﻛﻤﺤﻤﺪ ﺻﺎﱀ‬
‫ﻋﺜﻴﻤﲔ ﻭﻏﲑﻩ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﺳﺘﻮﻯ ﻋﻼ ﻭﺍﺳﺘﻘﺮ ؟ ﻭﻫـﻞ ﻣﻌـﲎ ﺍﻹﺳـﺘﻘﺮﺍﺭ ﺍﻻ‬
‫ﺍﻟﺘﻤﻜﻦ ﻭﺍﻟﻘﺮﺍﺭ ﻭﺍﳌﻤﺎﺳﺔ ﻭﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﻟﻌﺮﺵ ﻣﻘﻼ ﻭﺣﺎﻣﻼ ﷲ ﺗﻌﺎﱃ ﻓﻼ ﺃﺩﺭﻱ‬
‫ﺃﻳﻦ ﺗﺬﻫﺐ ﻋﻘﻮﻝ ﻫﺆﻻﺀ ‪ .‬ﻭﺧﺎﻟﻔﻬﻢ ﳏﺪﺛﻬﻢ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻭﻗـﺎﻝ ﻻ‬
‫ﳚﻮﺯ ﻭﺻﻔﻪ ﺑﺎﻻﺳﺘﻘﺮﺍﺭ ﻛﻤﺎ ﰲ ﳐﺘﺼﺮ ﺍﻟﻌﻠﻮ ‪ ،‬ﻭﺍﻟﻌﺠﺐ ﳑﺎ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴـﻤﻰ‬
‫ﻣﻨﻬﺎﺝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻌﻤﻞ ‪ ،‬ﺣﻴﺚ ﻳﻨﻘﻞ ﺟﺎﻣﻌﻪ ﻭﻫﻮ ﺃﺑﻮ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﻟﻨﻌﻤﺎﱐ ﺍﻟﻮﻫﺎﰊ ﻛﻼﻡ ﳏﻤﺪ ﺻﺎﱀ ﻋﺜﻴﻤﲔ ﻭﻛﻼﻡ ﺍﻷﻟﺒـﺎﱐ ﻓـﺎﻷﻭﻝ ﻳﺜﺒـﺖ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻹﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺜﺎﱐ ﻳﻨﻜﺮﻩ ﻭﻳﺮﺩ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺃﰊ ﺯﻫﺮﺓ ﺑﻘﻮﻟﻪ " ﻭﻫﻜﺬﺍ ﻳﺜﺒﺘﻮﻥ ﻛﻞ ﻣﺎ‬
‫ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻋﻦ ﺃﻭﺻﺎﻓﻪ ﺳﺒﺤﺎﻧﻪ ‪ ...‬ﻭﻳﺜﺒﺘﻮﻥ ﺍﻹﺳﺘﻘﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻌﺮﺵ "‬
‫ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﻓﺄﻳﻦ ﺭﺃﻳﺖ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ ﺑﺎﻹﺳﺘﻘﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ؟ ﻋﻠﻤﺎ ﺑﺄﻧﻪ ﺃﻣـﺮ‬
‫ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻌﻠﻮ ‪ ،‬ﻭﻫﻮ ﳑﺎ ﱂ ﻳﺮﺩ ﺑﻪ ﺍﻟﺸﺮﻉ ﻭﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﻗﺪ ﺃﻧﻜﺮ‬
‫ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺼﻔﺔ ﺍﻟﻌﻠﻮ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﺑﺎﻻﺳﺘﻘﺮﺍﺭ ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺹ‬
‫‪ ، 116‬ﻭﻗﻮﻝ ﻋﺜﻴﻤﲔ ﺹ ‪ 22‬ﻗﺎﻝ ﻋﻼ ﻭﺍﺳﺘﻘﺮ ‪ ،‬ﻭﻛﻤﺎ ﰲ ﺷـﺮﺡ ﺍﻟﻮﺍﺳـﻄﻴﺔ‬
‫ﻛﺬﻟﻚ ﻭﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﺜﻠﻰ ﻟﻪ ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻳﻀﺎ ﰲ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ) ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻻﺭﺽ ﻭﺟﻌﻞ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﻭﺍﻟﻨﻮﺭ ( ﻭﻗﺎﻝ ‪ ) :‬ﺇﻥ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻻﺭﺽ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ( ﻭﻻ‬
‫ﻧﺰﺍﻉ ﺑﲔ ﺃﻫﻞ ﺍﳌﻠﻞ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨـﺔ ﻭﺃﻥ‬
‫ﻭﺟﻮﺩﻩ ﻻ ﳚﺐ ﺃﻥ ﻳﻘﺎﺭﻥ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨـﺔ ‪ .‬ﺝ‪ 562-1‬ﻃﺒﻌـﺔ‬
‫ﻭﺗﻮﺯﻳﻊ ﻣﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) ﺭﺃﺱ ﺃﻫﻞ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻭﻣﺎ ﺑﻌﺪﻩ‬
‫‪ ،‬ﻭﻫﻮ ﻫﻨﺎ ﻣﻮﺍﻓﻖ ﰲ ﻛﻼﻣﻪ ﻟﻌﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻻﻣﻜﻨـﺔ ﻭﺃﻧـﻪ‬
‫ﻣﻮﺟﻮﺩ ﻗﺒﻞ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ (‪ .‬ﻭﻗﺎﻝ ﰲ ﺃﻗﺎﻭﻳﻞ ﺍﻟﺜﻘﺎﺕ ﳌﺮﻋﻲ ﺍﳊﻨﺒﻠﻲ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﻭﻣﻦ ﺗﻮﻫﻢ ﺃﻥ ﻛﻮﻥ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﲟﻌﲎ ﺃﻥ ﺍﻟﺴﻤﺎﺀ ﲢﻴﻂ ﺑﻪ ﻭﲢﻮﻳﻪ ﺃﻭ ﺃﻧـﻪ‬
‫ﳏﺘﺎﺝ ﺇﱃ ﳐﻠﻮﻗﺎﺗﻪ ﺃﻭ ﺃﻧﻪ ﳏﺼﻮﺭ ﻓﻴﻬﺎ ﻓﻬﻮ ﻣﺒﻄﻞ ﻛﺎﺫﺏ ﺇﻥ ﻧﻘﻠﻪ ﻋﻦ ﻏﲑﻩ ﻭﺿﺎﻝ‬
‫ﺇﻥ ﺃﻋﺘﻘﺪﻩ ﰲ ﺭﺑﻪ ﻓﺈﻧﻪ ﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﻞ ﻟﻮ ﺳﺌﻞ ﺍﻟﻌﻮﺍﻡ ﻫﻞ ﺗﻔﻬﻤﻮﻥ‬
‫ﻣﻦ ﻗﻮﻝ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺇﻥ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﺍﻟﺴﻤﺎﺀ ﲢﻮﻳﻪ ؟ ﻟﺒﺎﺩﺭ ﻛﻞ ﺃﺣﺪ ﻣﻨـﻬﻢ‬
‫ﺑﻘﻮﻟﻪ ﻫﺬﺍ ﺷﻲﺀ ﻟﻌﻠﻪ ﱂ ﳜﻄﺮ ﺑﺒﺎﻟﻨﺎ ﺑﻞ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻣﻌﲎ ﻛﻮﻥ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ‬
‫ﻭﻛﻮﻧﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺍﺣﺪﺍ ﲟﻌﲎ ﺃﻧﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﻠﻮ ﻻ ﰲ ﺍﻟﺴـﻔﻞ ﻭﻻ ﻳﺘـﻮﻫﻢ ﺃﻥ‬
‫ﺧﻠﻘﺎ ﳛﺼﺮﻩ ﻭﳛﻮﻳﻪ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﳏﺪﺛﻬﻢ ﺍﳌﺘﻨﺎﻗﺾ ‪ :‬ﺍﷲ ﻣﻨﺰﻩ‬
‫ﻋﻦ ﺍﳌﻜﺎﻥ ﺑﺎﺗﻔﺎﻕ ﲨﻴﻊ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ‪ ،‬ﳌﺎﺫﺍ ؟ ﻷﻥ ﺍﷲ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ ﻣﻌـﻪ ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﻌﺮﻭﻑ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ " ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ " ‪ ،‬ﻣﻌﻨﺎﻩ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪ :‬ﻛﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﻟﻪ ﻷﻧﻪ ﻫﻮ ﺍﻟﻐﲏ ﻋﻦ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ‪ .‬ﻛﻤﺎ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﳌﺴﻤﻰ ﻣﻨﻬﺎﺝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺹ ‪ ، 133‬ﻃﺒﻌﺔ ﻣﻜﺘﺒـﺔ ﺍﻟﺼـﺤﺎﺑﺔ‬
‫ﺑﺘﺤﻘﻴﻖ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻌﻤﺎﱐ ‪ ،‬ﻭﻗﺎﻝ ﻭﺍﺳﺘﻮﺍﺅﻩ ﻋﻠﻰ ﻋﺮﺷﻪ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﺑﻌﻈﻤﺘﻪ ‪،‬‬
‫ﻭﺃﻧﻪ ﻣﻊ ﺫﻟﻚ ﻟﻴﺲ ﰲ ﺟﻬﺔ ﻭﻻ ﻣﻜﺎﻥ ‪ ،‬ﺇﺫ ﻫﻮ ﺧﺎﻟﻖ ﻛﻞ ﺷـﻲﺀ ﻭﻣﻨـﻪ ﺍﳉﻬـﺔ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﻫﻮ ﺍﻟﻐﲏ ﻋﻦ ﺍﻟﻌﺎﳌﲔ ‪ .‬ﺍﻧﺘﻬﻰ ﺹ ‪ 152‬ﻣﻦ ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ .‬ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻛﻤﺎ ﰲ ﳐﺘﺼﺮ ﺻﻮﺍﻋﻘﻪ ﺹ ‪ 446‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﲢﻘﻴﻖ ﺳـﻴﺪ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ‪ :‬ﻭﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﺃﺧﱪﱐ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺃﻥ ﺣﻨﺒﻼ ﺣﺪﺛﻬﻢ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺮﻭﻯ ) ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻨﺰﻝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻥ‬
‫ﺍﷲ ﻳﺮﻯ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻳﻀﻊ ﻗﺪﻣﻪ( ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒـﺪ ﺍﷲ‪ ،‬ﻧـﺆﻣﻦ ‪‬ـﺎ‬
‫ﻭﻧﺼﺪﻕ ‪‬ﺎ ﻭﻻ ﻛﻴﻒ ﻭﻻ ﻣﻌﲎ‪ ،‬ﻭﻻ ﻧﺮﺩ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻭﻧﻌﻠﻢ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ‬
‫ﺣﻖ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺄﺳﺎﻧﻴﺪ ﺻﺤﺎﺡ ( ﻭﻻ ﻧﺮﺩ ﻋﻠﻰ ﺍﷲ ﻗﻮﻟﻪ‪ ،‬ﻭﻻ ﻧﺼﻒ ﺍﷲ ﺑﺄﻛﺜﺮ ﳑﺎ‬
‫ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﺑﻼ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ‪ ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ .‬ﻭﻫﺬﺍ ﻭﻛﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻣـﻦ‬
‫ﻣﺸﻜﺎﺓ ﻭﺍﺣﺪﺓ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺫﻛﺮﻩ ﰲ ﺍﺟﺘﻤﺎﻉ ﺍﳉﻴﻮﺵ ﻟﻪ ﺃﻳﻀﺎ ‪ .‬ﻗﺎﻝ‬
‫ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﺎﺯﺭﻱ ﺍﻷﺷﻌﺮﻱ ﰲ ﺷﺮﺡ ﺍﻹﺭﺷﺎﺩ ﺑﻌﺪ ﺃﻥ ﺑﲔ ﻓﺴﺎﺩ‬
‫ﻣﺬﻫﺐ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﲪﻠﻬﻢ ﺍﻻﺳﺘﻮﺍﺀ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﻹﺳﺘﻘﺮﺍﺭ ﺍﳊﺴﻲ ‪ :‬ﻗﺪ ﺑﻴﻨﺎ‬
‫ﰲ ﺃﺛﻨﺎﺀ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﺧﺬﻭﺍ ﻫﺬﻩ ﺍﻵﻳـﺔ ﻋﻠـﻰ‬
‫ﻇﺎﻫﺮﻫﺎ ﻣﻊ ﺗﺼﻤﻴﻢ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻹﺳﺘﻘﺮﺍﺭ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﳕﺎ ﲪﻠﻬﻢ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺜﻘﺔ ﺑﺄﻧﻔﺴﻬﻢ ﻭﻋﻠﻤﻬﻢ ﺑﺄﻥ ﺯﻣﺎ‪‬ﻢ ﻛﺎﻥ ﺷﺎﻏﺮﺍ ﻋﻦ ﻫـﺬﻩ ﺍﻟﺘﺨـﺎﻟﻴﻂ‬
‫ﻭﺍﻟﻌﻮﺭﺍﺕ ﺍﻟﺒﺎﺩﻳﺔ ﻭﺍﻹﻋﺘﻘﺎﺩﺍﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ﻭﺍﻷﻗﻮﺍﻝ ﺍﳌﺘﻬﺎﻓﺘﺔ‪ ،‬ﻭﺃﻣﺎ ﻭﻗﺪ ﻓﺸﻰ ﺍﻟﻘﻮﻝ‬
‫ﺑﺎﻟﺘﺠﺴﻴﻢ ﻭﺍﻋﺘﻘﺎﺩ ﻗﻮﻡ ﳑﻦ ﻳﻈﻦ ‪‬ﻢ ﲨﻴﻊ ﻣﺎ ﺣﻜﻴﻨﺎﻩ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻨﺰﻭﻝ ﻭﺍﻟﺼﻌﻮﺩ‬
‫ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻹﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻹﻟﻪ ﺗﻌﺎﱃ ﺑﺄﻧﻪ ﻟﻪ ﳊﻢ ﻭﺩﻡ ﻭﻟـﻪ‬
‫ﺷﻌﺮ ﰲ ﺫﺭﺍﻋﻴﻪ ﻭﻳﻜﺸﻒ ﻋﻦ ﺳﺎﻗﻪ ﻭﻳﻀﻊ ﻗﺪﻣﻪ ﰲ ﺍﻟﻨﺎﺭ ﻭﺇﺫﺍ ﻣﺸﻰ ﻣﺸﻰ ﺑـﻨﻌﻠﲔ‬
‫ﻣﻦ ﺫﻫﺐ ﻭﻳﻘﻮﻡ ﻟﻪ ﻛﺮﺳﻲ ﻳﻘﻌﺪ ﻋﻠﻴﻪ ﺇﱃ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻵﻳﺔ ﻭﺍﳊﺎﻝ ﻫﺬﻩ ﳛـﺮﻡ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻋﻠﻰ ﺃﺋﻤﺔ ﺍﳌﻮﺣﺪﻳﻦ ﺃﻥ ﳚﺮﻭﻫﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﻭﻳﻬﻤﻠﻮﺍ ﺃﻣﺮ ﺗﺄﻭﻳﻠﻬﺎ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﻣـﻦ‬
‫ﲣﺮﳚﻬﺎ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺻﻔﺔ ﺍﻹﻟﻪ ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﳍﺎ ﰲ ﺍﻟﻠﻐﺔ ﻣﻌﺎﻥ ﻗﻮﳝﺔ ﻭﺗﺄﻭﻳﻼﺕ‬
‫ﻣﺴﺘﻘﻴﻤﺔ ﲣﺮﺟﻬﺎ ﻋﻦ ﺍﻟﺘﺮﺍﺟﻢ ﺑﺎﻟﻈﻨﻮﻥ ﻭﺍﻋﺘﻘﺎﺩ ﺍﻟﺘﺠﺴﻴﻢ‪ ،‬ﻭﺗﻄﺎﺑﻖ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ‪:‬‬
‫"ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ " ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺍﳊﻨﺒﻠﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺪﻫﺶ‬
‫ـ ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳉﻴﻞ ﺹ‪ 131/‬ـ ‪":‬ﻭﺇﳕﺎ ﺗ‪‬ﻀﺮﺏ ﺍﻷﻣﺜﺎﻝ ﳌﻦ ﻟﻪ ﺃﻣﺜﺎﻝ‪ ،‬ﻛﻴـﻒ‬
‫ﻳﻘﺎﻝ ﻟﻪ ﻛﻴﻒ‪ ،‬ﻭﺍﻟﻜﻴﻒ ﰲ ﺣﻘﻪ ﳏﺎﻝ‪ ،‬ﺃﻧ‪‬ﻰ ﺗﺘﺨﻴﻠﻪ ﺍﻷﻭﻫـﺎﻡ ﻭﻛﻴـﻒ ﲢـﺪﻩ‬
‫ﺍﻟﻌﻘﻮﻝ"‪ .‬ﻭﻳﻘﻮﻝ‪" :‬ﻣﺎ ‪‬ﻋ ‪‬ﺮﻓﹶﻪ ﻣﻦ ﻛﻴ‪‬ﻔﻪ‪ ،‬ﻭﻻ ﻭﺣ‪ ‬ﺪ ‪‬ﻩ ﻣﻦ ﻣﺜﱠﻠﹶﻪ‪ ،‬ﻭﻻ ﻋ‪‬ﺒﺪ‪‬ﻩ ﻣﻦ ﺷﺒ‪‬ﻬﻪ‪،‬‬
‫ﺍﳌﺸﺒ‪ ‬ﻪ ﺃﻋﺸﻰ ﻭﺍﳌﻌ ‪‬ﻄّﻞ ﺃﻋﻤﻰ"‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳌﺘﻮﱄ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻐﻨﻴﺔ‪" :‬ﺃﻭ‬
‫ﺃﺛﺒﺖ ﻣﺎ ﻫﻮ ﻣﻨﻔﻲ‪ ‬ﻋﻨﻪ ﺑﺎﻹﲨﺎﻉ ﻛﺎﻷﻟﻮﺍﻥ‪ ،‬ﺃﻭ ﺃﺛﺒﺖ ﻟﻪ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻧﻔﺼـﺎﻝ‪،‬‬
‫ﻛﺎﻥ ﻛﺎﻓﺮ‪‬ﺍ"‪ ،‬ﻧﻘﻠﻪ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻟﺮﻭﺿﺔ ‪ 64/10‬ﻃﺒﻌﺔ ﺑﲑﻭﺕ‪.‬ﻭﰲ ﻛﺘﺎﺏ ﺍﳌﻨﻬﺎﺝ‬
‫ﺍﻟﻘﻮﱘ ﺷﺮﺡ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤـﻲ ﻋﻠـﻰ ﺍﳌﻘﺪﻣـﺔ ﺍﳊﻀـﺮﻣﻴﺔ‬
‫ﺹ‪ 224/‬ﻳﻘﻮﻝ ‪":‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﹶﺮﺍﰲ ﻭﻏﲑ‪‬ﻩ ﺣﻜﻮﺍ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﻭﺃﲪﺪ‬
‫ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﻘﻮﻝ ﺑﻜﻔﺮ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﳉﻬـﺔ ﻭﺍﻟﺘﺠﺴـﻴﻢ ﻭﻫـﻢ‬
‫ﺣﻘﻴﻘﻮﻥ ﺑﺬﻟﻚ"‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ‪ 19/3‬ﻭﺃﻧـﻪ ﻣﻨـﺰﻩ ﻋـﻦ‬
‫ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﻟﺘﺤﻴﺰ ﰲ ﺟﻬﺔ ﻭﻋﻦ ﺳﺎﺋﺮ ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨـﻮﻭﻱ‬
‫ﺃﻳﻀﺎ‪ :‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻦ ﺍﳉﺴﻢ ﻭﺍﳊﺪ‪ .‬ﻭﻗﺎﻝ ﻣﻼ ﻋﻠـﻲ ﺍﻟﻘـﺎﺭﻱ ﰲ ﺷـﺮﺡ‬
‫ﺍﳌﺸﻜﺎﺓ‪" :‬ﺑﻞ ﻗﺎﻝ ﲨﻊ ﻣﻨﻬﻢ ]ﺃﻱ ﺍﻟﺴﻠﻒ[ ﻭﻣﻦ ﺍﳋﻠﻒ ﺃﻥ ﻣﻌﺘﻘﺪ ﺍﳉﻬﺔ ﻛﺎﻓﺮ ﻛﻤﺎ‬
‫ﺻﺮﺡ ﺑﻪ ﺍﻟﻌﺮﺍﻗﻲ ﻭﻗﺎﻝ‪:‬ﺇﻧﻪ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔـﺔ ﻭﻣﺎﻟـﻚ ﻭﺍﻟﺸـﺎﻓﻌﻲ ﻭﺍﻷﺷـﻌﺮﻱ‬
‫ﻭﺍﻟﺒﺎﻗﻼﱐ‪.‬ﺍﻫـ‪ ،‬ﻭﻗﺪ ﻧﻘﻞ ﺍﳊﺎﻓﻆ ﺍﻟﻔﻘﻴﻪ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﰲ ﻓﺘﺎﻭﻳﻪ ﺍﻟﺼﻐﺮﻯ ﺃﻥ‬
‫ﺍﻻﺋﻤﺔ ﺍﻻﺭﺑﻌﺔ ﻗﺎﻟﻮﺍ ﺑﺘﻜﻔﲑ ﻣﻦ ﻧﺴﺐ ﺍﳉﻬﺔ ﺇﱃ ﺍﷲ‪ .‬ﻭﺫﻟﻚ ﻻﻥ ﻛﻞ ﻣﺎ ﻳﺘﺤﻴﺰ ﺇﱃ‬
‫ﺟﻬﺔ ﺃﻭ ﻣﻜﺎﻥ ﺟﺴﻢ ﺇﻣﺎ ﻟﻄﻴﻒ ﺃﻭ ﻛﺜﻴﻒ‪ ،‬ﻭﻻﻥ ﺍﻟﻘﻮﻝ ﺑﺎﳉﻬﺔ ﷲ ﲡﺴﻴﻢ ﷲ ﻻﻥ‬
‫ﺍﻟﺬﻱ ﻳﺘﺤﻴﺰ ﰲ ﺟﻬﺔ ﻳﻜﻮﻥ ﺟﺴﻤﺎ ﻭﻫﻮ ﺇﻣﺎ ﻛﺜﻴﻒ ﻭﺇﻣﺎ ﻟﻄﻴﻒ‪.‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻛﺬﻟﻚ ﻳﻜﻔﺮ ﻣﻦ ﻗﺎﻝ ﺑﺎﳉﺴﻤﻴﺔ ﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺒﻐـﺪﺍﺩﻱ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻣﺎ ﻧﺼﻪ‪" :‬ﻭﺃﻣﺎ ﺟﺴﻤﻴﺔ " ﺃﻱ ﳎﺴﻤﺔ " ﺧﺮﺍﺳﺎﻥ ﻣﻦ ﺍﻟﻜﺮﺍﻣﻴﺔ‬
‫ﻓﺘﻜﻔﲑﻫﻢ ﻭﺍﺟﺐ ﻟﻘﻮﳍﻢ ﺑﺄﻥ ﺍﷲ ﻟﻪ ﺣﺪ ﻭ‪‬ﺎﻳﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻔﻞ ﻭﻣﻨـﻬﺎ ﳝـﺎﺱ‬
‫ﻋﺮﺷﻪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ "ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﺟﺎﻟﺲ ﻋﻠﻰ ﺍﻟﻌـﺮﺵ‬
‫ﻛﻔﺮ "ﺣﻜﺎﻩ ﺍﻹﻣﺎﻡ ﳒﻢ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻟﺮﻓﻌﺔ ﰲ ﻛﺘﺎﺑﻪ "ﻛﻔﺎﻳﺔ ﺍﻟﻨﺒﻴﻪ ﰲ ﺷﺮﺡ ﺍﻟﺘﻨﺒﻴـﻪ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺣﺴﲔ‪ :‬ﻧﺺ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﺟﺎﻟﺲ ﻋﻠﻰ‬
‫ﺍﻟﻌﺮﺵ ﻛﻔﺮ "ﻭﺍﻟﻘﺎﺿﻲ ﺣﺴﲔ ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﱵ ﺗﻠﻲ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺎﻝ ﳍﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻮﺟﻮﻩ‪.‬ﻭﻛﻤﺎ ﻛﻔﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ‬
‫ﻗﺎﻝ ﺟﺴﻢ ﻻ ﻛﺎﻻﺟﺴﺎﻡ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺰﺭﻛﺸﻲ ﰲ ﺗﺸﻨﻴﻒ ﺍﳌﺴﺎﻣﻊ‪ :‬ﻋـﻦ‬
‫ﺭﺋﻴﺲ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﺑﻦ ﺭﺋﻴﺴﻬﺎ ﰲ ﺑﻐﺪﺍﺩ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ ﺧﻄﺎﺏ ﺍﻟﺴـﺒﻜﻲ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺇﲢﺎﻑ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ :‬ﻭﻗﺪ ﻗﺎﻡ ﺍﲨﺎﻉ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺟﻬﺔ ﻛﺎﻓﺮ‪ .‬ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟـﻚ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﻭﺍﻟﺒﺎﻗﻼﱐ‪.‬ﺍﻫـ ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ﰲ ﺍﻟﺘﺬﻛﺎﺭ‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻘﻮﻝ ﺑﺘﻜﻔﲑﻫﻢ ـﺄﻱ ﺍ‪‬ﺴﻤﺔ ـ ﺇﺫ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻋﺒﺎﺩ ﺍﻻﺻﻨﺎﻡ‬
‫ﻭﺍﻟﺼﻮﺭ‪.‬ﺍﻫـ ﻭﺫﻛﺮ ﺗﻜﻔﲑ ﺍ‪‬ﺴﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ‪ .‬ﻭﺑـﺬﻟﻚ‬
‫ﺃﻳﻀﺎ ﺟﺰﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﳊﺼﲏ ﰲ ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﺑـﻦ ﺍﳉـﻮﺯﻱ‪ .‬ﻭﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻔﺼﻞ ﻻﺑﻦ ﺣﺰﻡ ‪ 117/2‬ﻗﺎﻝ ﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺎﺭﺉ ﺗﻌﺎﱃ ﻋﻦ ﺇﳊﺎﺩﻫﻢ ﺟﺴﻤﺎ‬
‫ﻻﻗﺘﻀﻰ ﺫﻟﻚ ﺿﺮﻭﺭﺓ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﳘﺎ ﻏﲑﻩ ﻭﻫﺬﺍ ﺇﺑﻄﺎﻝ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﻭﺍﳚﺎﺏ ﺍﻟﺸﺮﻙ ﻣﻌﻪ ﺗﻌﺎﱃ ﻟﺸﻴﺌﲔ ﺳﻮﺍﻩ ﻭﺇﳚﺎﺏ ﺃﺷﻴﺎﺀ ﻣﻌﻪ ﻏﲑ ﳐﻠﻮﻗﻪ ﻭﻫﺬﺍ ﻛﻔﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﻭﻣﻦ ﺃﻧﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻌﺎﱂ ‪‬ﺎﻳﺔ ﻣﻦ ﺍﳌﺴﺎﻓﺔ ﻭﺍﳌﻜﺎﻥ ﻓﻘﺪ ﳊﻖ ﺑﻘﻮﻝ‬
‫ﺍﻟﺪﻫﺮﻳﺔ ﻭﻓﺎﺭﻕ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ ﺍﳌﺎﻟﻜﻲ ﻛﻤـﺎ ﰲ ﺍﻟﻔـﺘﺢ‪ :‬ﻻ ﺗﻌﻠـﻖ‬
‫ﻟﻠﻤﺠﺴﻤﺔ ﰲ ﺍﺛﺒﺎﺕ ﺍﳌﻜﺎﻥ ﳌﺎ ﺛﺒﺖ ﻣﻦ ﺍﺳﺘﺤﺎﻟﺔ ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﺤﺎﻧﻪ ﺟﺴﻤﺎ ﺃﻭ ﺣﺎﻻ‬
‫ﰲ ﻣﻜﺎﻥ‪ .‬ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ " :‬ﺃﻧﻜﺮ ﺃﲪﺪ ﻋﻠﻰ ﻣـﻦ ﻗـﺎﻝ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺑﺎﳉﺴﻢ ﻭﻗﺎﻝ ﺇﻥ ﺍﻻﲰﺎﺀ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ‪.‬ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺿـﻌﻮﺍ ﻫـﺬﺍ‬
‫ﺍﻹﺳﻢ ﻋﻠﻰ ﺫﻱ ﻃﻮﻝ ﻭﻋﺮﺽ ﻭﲰﻚ ﻭﺗﺮﻛﻴﺐ ﻭﺻﻮﺭﺓ ﻭﺗـﺄﻟﻴﻒ ﻭﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﺧﺎﺭﺝ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ ﻓﻠﻢ ﳚﺰ ﺃﻥ ﻳﺴﻤﻰ ﺟﺴﻤﺎ ﳋﺮﻭﺟﻪ ﻋﻦ ﻣﻌﲎ ﺍﳉﺴـﻤﻴﺔ ﻭﱂ‬
‫ﳚﺊ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺫﻟﻚ ﻓﺒﻄﻞ‪.‬ﺍﻫـ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻗﻠﺖ ﻓﺼﺢ ‪‬ﺬﺍ ﺍﻟﺘﻔﺴـﲑ‬
‫ﺃﻥ ﺍﻟﻐﻤﺎﻡ ﺇﳕﺎ ﻫﻮ ﻣﻜﺎﻥ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺮﻛﺒﻬﻢ ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻣﻜﺎﻥ ﻟﻪ ﻭﻻ ﻣﺮﻛﺐ‪.‬‬
‫ﻭﰲ ﺷﺮﺡ ﺍﻟﺸﻔﺎ ﻟﻠﺸﻴﺦ ﻣﻼ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱ ﺍﳊﻨﻔﻲ ‪ 4/1‬ﻣﺎ ﻧﺼﻪ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﰲ‬
‫ﺟﻬﺔ ﻭﻻ ﰲ ﺣﻴﺰ ﻭﻣﺴﺎﻓﺔ ﻟﻴﻜﻮﻥ ﻟﻠﻘﺮﺏ ﻏﺎﻳﺔ ﻭﻟﻠﺒﻌﺪ ﻣﻨﻪ ‪‬ﺎﻳﺔ ﻭﺃﻣﺎ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺪ‬
‫ﺍﻟﺜﺎﺑﺖ ﰲ ﳓﻮ ﺣﺪﻳﺚ ﻭﻻ ﻣﻘﺮﺏ ﳌﺎ ﺑﺎﻋﺪﺕ ﻭﻻ ﻣﺒﺎﻋﺪ ﳌﺎ ﻗﺮﺑﺖ ﻓﺈﳕﺎ ﻫﻮ ﺍﻟﻘﺮﺏ‬
‫ﻭﺍﻟﺒﻌﺪ ﺍﳌﻌﻨﻮﻱ ﻻ ﺍﻟﺼﻮﺭﻱ ﻭﺍﳊﺴﻲ‪.‬ﺍﻫـ ﻭﻗﺎﻝ ﻣﻼ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱ ﰲ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ‬
‫‪" 37/3‬ﻋﻨﺪ ﺍﷲ"ﺃﻱ ﰲ ﺣﻜﻤﻪ ﻓﺈﻧﻪ ﻣﻨﺰﻩ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ﺃﻧﻪ ﻣﻘﺪﺱ ﻋﻦ ﺍﳌﻜﺎﻥ ‪.‬‬
‫ﻭﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺤﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ ﺹ‪ : 488‬ﻗﺎﻋﺪﺓ‪ :‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪:‬‬
‫ﻻ ﻳﻜﻔﺮ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻭﺍﺳﺘﺜﲏ ﻣﻦ ﺫﻟﻚ ﺍ‪‬ﺴﻢ ﻭﻣﻨﻜﺮ ﻋﻠﻢ ﺍﳉﺰﺋﻴﺎﺕ ﻭﻗﺎﻝ‬
‫ﺑﻌﻀﻬﻢ ﺍﳌﺒﺘﺪﻋﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺍﻷﻭﻝ ﻣﺎ ﻧﻜﻔﺮﻩ ﻗﻄﻌﺎ ﻛﻘﺎﺫﻑ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﺎ‪،‬‬
‫ﻭﻣﻨﻜﺮ ﻋﻠﻢ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺣﺸﺮ ﺍﻷﺟﺴﺎﺩ ﻭﺍ‪‬ﺴﻤﺔ ﻭﺍﻟﻘﺎﺋﻞ ﺑﻘﺪﻡ ﺍﻟﻌﺎﱂ‪ .‬ﻭﰲ ‪‬ﺎﻳـﺔ‬
‫ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ ﻟﻺﻣﺎﻡ ﳎﺪ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﺑﻦ ﺍﻷﺛﲑ‪" 32/4‬ﻗﺮﺏ"ﻓﻴﻪ‬
‫ﻣﻦ ﺗﻘﺮﺏ ﺇﱄ ﺷﱪﺍ ﺗﻘﺮﺑﺖ ﺇﻟﻴﻪ ﺫﺭﺍﻋﺎ ﻭﺍﳌﺮﺍﺩ ﺑﻘﺮﺏ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘـﺮﺏ‬
‫ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻻ ﻗﺮﺏ ﺍﻟﺬﺍﺕ ﻭﺍﳌﻜﺎﻥ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﺟﺴـﺎﻡ‬
‫ﻭﺍﷲ ﻳﺘﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻭﻳﺘﻘﺪﺱ ﻭﺍﳌﺮﺍﺩ ﺑﻘﺮﺏ ﺍﷲ ﻣﻦ ﺍﻟﻌﺒﺪ ﻗﺮﺏ ﻧﻌﻤﻪ ﻭﺍﻟﻄﺎﻓﻪ ﻣﻨﻪ‬
‫ﻭﺑﺮﻩ ﻭﺇﺣﺴﺎﻧﻪ ﺇﻟﻴﻪ ﻭﺗﺮﺍﺩﻑ ﻣﻨﻨﻪ ﻋﻨﺪﻩ ﻭﻓﻴﺾ ﻣﻮﺍﻫﺒﻪ ﻋﻠﻴـﻪ ﰲ ﺫﻟـﻚ‪ .‬ﻗﻠـﺖ‬
‫ﻭﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻣﺴﻨﺪ ﺃﲪﺪ ﻭﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻫﻢ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﳌﺴﻨﺪ ‪:‬‬
‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ﹴﻞ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ‬ ‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹺﻦ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﺑ‪‬ﻦ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ‬ ‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺖ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻳ ‪‬‬
‫ﺝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﹶﺃﺑﹺﻲ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣﺠ‪‬ﺎ ‪‬‬
‫ﻚ‬
‫ﺲ ﺑ‪‬ــــــــ ﹺﻦ ﻣ‪‬ﺎﻟ‪‬ــــــــ ‪‬‬ ‫ﹶﺃﻧ‪‬ــــــــ ﹺ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹺﺇﺫﹶﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺃﺗ‪‬ـﺎﻧﹺﻲ‬ ‫ﺏ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭﹺﺇﺫﹶﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫‪‬ﻣﻨ‪‬ﻲ ‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭﹶﻟ ﹰﺔ ‪ .‬ﻭﰲ ﺍﳌﺴﻨﺪ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌ‪‬ﻴ ‪‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﻟﻬﹺﻴ ‪‬ﻌ ﹶﺔ ‪‬ﻋ ‪‬ﻦ‬
‫ﻱ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ﹶﺫ ‪‬ﺭ ﺍﹾﻟ ‪‬ﻐﻔﹶﺎ ﹺﺭ ‪‬‬‫‪‬ﻳﺰﹺﻳ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ‪‬ﻋ ‪‬ﻤ ﹴﺮﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﺰﹺﻳ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ‪‬ﻧ ‪‬ﻌ‪‬ﻴ ﹴﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺖ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫ﻁ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬ ‫ﺴﻄﹶﺎ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ‪‬ﺒ ﹺﺮ ﺑﹺﺎﹾﻟ ﹸﻔ ‪‬‬
‫ﺏ‬
‫ﺏ ﹺﺇﻟﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﺏ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬‫ﺏ ﹺﺇﻟﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻣ‪‬ﺎ ‪‬ﺷﻴ‪‬ﺎ ﹶﺃ ﹾﻗﺒ‪ ‬ﹶﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻬ ‪‬ﺮ ﹺﻭﻟﹰﺎ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﻠﹶـﻰ‬
‫ﺺ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬ ‫‪‬ﻭﹶﺃ ‪‬ﺟ ﱡﻞ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﹶﺃ ‪‬ﺟ ﱡﻞ ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ﹾﻔ ﹴ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‬
‫ﺖ ﹶﺃﺑ‪‬ﺎ ﺻ‪‬ﺎ‪‬ﻟ ﹴﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ‪‬‬ ‫ﺶ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬ ‫ﹶﺃﺑﹺﻲ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃﻧ‪‬ﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﻇ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻱ ﺑﹺﻲ ‪‬ﻭﹶﺃﻧ‪‬ـﺎ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬
‫ﺴ ‪‬ﻪ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﻓ‪‬ـﻲ ‪‬ﻣﻠﹶـﹴﺈ‬ ‫‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹺﺇﺫﹶﺍ ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﹶﻓﹺﺈ ﹾﻥ ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﻓ‪‬ﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ‬‫ﺖ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭﹺﺇ ﹾﻥ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬‫ﺸ‪‬ﺒ ﹴﺮ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ ﹺﺑ ‪‬‬
‫ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﻣﹶﻠﹴﺈ ‪‬ﺧ‪‬ﻴ ﹴﺮ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹺﺇ ﹾﻥ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺖ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺃﺗ‪‬ﺎﻧﹺﻲ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭﹶﻟ ﹰﺔ ‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺠـﺮ‬ ‫‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺍﻟﻌﺴﻘﻼﱐ ﺍﳊﺎﻓﻆ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻣﺎ ﻧﺼﻪ ‪ :‬ﻗﻮﻟﻪ ) ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺎ ﻋﻨﺪ ﻇـﻦ‬
‫ﻋﺒﺪﻱ ﰊ ( ﺃﻱ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﺃﻋﻤﻞ ﺑﻪ ﻣﺎ ﻇﻦ ﺃﱐ ﻋﺎﻣﻞ ﺑﻪ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜﺮﻣـﺎﱐ ‪:‬‬
‫ﻭﰲ ﺍﻟﺴﻴﺎﻕ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﺮﺟﻴﺢ ﺟﺎﻧﺐ ﺍﻟﺮﺟﺎﺀ ﻋﻠﻰ ﺍﳋﻮﻑ ﻭﻛﺄﻧﻪ ﺃﺧﺬﻩ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﺘﺴﻮﻳﺔ ﻓﺈﻥ ﺍﻟﻌﺎﻗﻞ ﺇﺫﺍ ﲰﻊ ﺫﻟﻚ ﻻ ﻳﻌﺪﻝ ﺇﱃ ﻇﻦ ﺇﻳﻘﺎﻉ ﺍﻟﻮﻋﻴﺪ ﻭﻫـﻮ ﺟﺎﻧـﺐ‬
‫ﺍﳋﻮﻑ ; ﻷﻧﻪ ﻻ ﳜﺘﺎﺭﻩ ﻟﻨﻔﺴﻪ ﺑﻞ ﻳﻌﺪﻝ ﺇﱃ ﻇﻦ ﻭﻗﻮﻉ ﺍﻟﻮﻋﺪ ﻭﻫﻮ ﺟﺎﻧﺐ ﺍﻟﺮﺟﺎﺀ‬
‫ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ ﻣﻘﻴﺪ ﺑﺎﶈﺘﻀﺮ ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﺣﺪﻳﺚ " ﻻ ﳝﻮﺗﻦ ﺃﺣﺪﻛﻢ‬
‫ﺇﻻ ﻭﻫﻮ ﳛﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ " ﻭﻫﻮ ﻋﻨﺪ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ‪ .‬ﻭﺃﻣﺎ ﻗﺒﻞ ﺫﻟـﻚ‬
‫ﻓﻔﻲ ﺍﻷﻭﻝ ﺃﻗﻮﺍﻝ ﺛﺎﻟﺜﻬﺎ ﺍﻻﻋﺘﺪﺍﻝ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﲨﺮﺓ ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﻈﻦ ﻫﻨﺎ ﺍﻟﻌﻠﻢ ﻭﻫﻮ‬
‫ﻛﻘﻮﻟﻪ ) ﻭﻇﻨﻮﺍ ﺃﻥ ﻻ ﻣﻠﺠﺄ ﻣﻦ ﺍﷲ ﺇﻻ ﺇﻟﻴﻪ ( ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺍﳌﻔﻬﻢ ﻗﻴﻞ ﻣﻌـﲎ‬
‫ﻇﻦ ﻋﺒﺪﻱ ﰊ ﻇﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ ﻭﻇﻦ ﺍﻟﻘﺒﻮﻝ ﻋﻨﺪ ﺍﻟﺘﻮﺑﺔ ﻭﻇﻦ ﺍﳌﻐﻔﺮﺓ ﻋﻨﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﻇﻦ ﺍ‪‬ﺎﺯﺍﺓ ﻋﻨﺪ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺸﺮﻭﻃﻬﺎ ﲤﺴﻜﺎ ﺑﺼﺎﺩﻕ ﻭﻋﺪﻩ ‪ ,‬ﻭﻗﺎﻝ ‪:‬‬
‫ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ‪ :‬ﺍﺩﻋﻮﺍ ﺍﷲ ﻭﺃﻧﺘﻢ ﻣﻮﻗﻨﻮﻥ ﺑﺎﻹﺟﺎﺑﺔ ‪ .‬ﻗﺎﻝ ‪ :‬ﻭﻟﺬﻟﻚ‬
‫ﻳﻨﺒﻐﻲ ﻟﻠﻤﺮﺀ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﺍﻟﻘﻴﺎﻡ ﲟﺎ ﻋﻠﻴﻪ ﻣﻮﻗﻨﺎ ﺑﺄﻥ ﺍﷲ ﻳﻘﺒﻠﻪ ﻭﻳﻐﻔﺮ ﻟﻪ ; ﻷﻧﻪ ﻭﻋﺪ‬
‫ﺑﺬﻟﻚ ﻭﻫﻮ ﻻ ﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ ﻓﺈﻥ ﺍﻋﺘﻘﺪ ﺃﻭ ﻇﻦ ﺃﻥ ﺍﷲ ﻻ ﻳﻘﺒﻠﻬﺎ ﻭﺃ‪‬ﺎ ﻻ ﺗﻨﻔﻌﻪ ﻓﻬﺬﺍ‬
‫ﻫﻮ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﻫﻮ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ‪ ,‬ﻭﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺫﻟﻚ ﻭﻛﻞ ﺇﱃ ﻣﺎ ﻇﻦ‬
‫ﻛﻤﺎ ﰲ ﺑﻌﺾ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ " ﻓﻠﻴﻈﻦ ﰊ ﻋﺒﺪﻱ ﻣﺎ ﺷﺎﺀ " ﻗﺎﻝ ‪ :‬ﻭﺃﻣﺎ ﻇﻦ‬
‫ﺍﳌﻐﻔﺮﺓ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻓﺬﻟﻚ ﳏﺾ ﺍﳉﻬﻞ ﻭﺍﻟﻐﺮﺓ ﻭﻫﻮ ﳚﺮ ﺇﱃ ﻣﺬﻫﺐ ﺍﳌﺮﺟﺌـﺔ ‪.‬‬
‫ﻗﻮﻟﻪ ) ﻭﺃﻧﺎ ﻣﻌﻪ ﺇﺫﺍ ﺫﻛﺮﱐ ( ﺃﻱ ﺑﻌﻠﻤﻲ ﻭﻫﻮ ﻛﻘﻮﻟﻪ ) ﺇﻧﲏ ﻣﻌﻜﻤﺎ ﺃﲰﻊ ﻭﺃﺭﻯ (‬
‫ﻭﺍﳌﻌﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺃﺧﺺ ﻣﻦ ﺍﳌﻌﻴﺔ ﺍﻟﱵ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﳒﻮﻯ ﺛﻼﺛﺔ ﺇﻻ‬
‫ﻫﻮ ﺭﺍﺑﻌﻬﻢ ‪ -‬ﺇﱃ ﻗﻮﻟﻪ ‪ -‬ﺇﻻ ﻫﻮ ﻣﻌﻬﻢ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﲨﺮﺓ ﻣﻌﻨﺎﻩ ﻓﺄﻧﺎ‬
‫ﻣﻌﻪ ﺣﺴﺐ ﻣﺎ ﻗﺼﺪ ﻣﻦ ﺫﻛﺮﻩ ﱄ ﻗﺎﻝ ‪ :‬ﰒ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﻛﺮ ﺑﺎﻟﻠﺴﺎﻥ ﻓﻘﻂ‬
‫ﺃﻭ ﺑﺎﻟﻘﻠﺐ ﻓﻘﻂ ﺃﻭ ‪‬ﻤﺎ ﺃﻭ ﺑﺎﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻬﻲ ‪ ,‬ﻗﺎﻝ ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻪ‬
‫ﺍﻹﺧﺒﺎﺭ ﺃﻥ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﻧﻮﻋﲔ ﺃﺣﺪﳘﺎ ﻣﻘﻄﻮﻉ ﻟﺼﺎﺣﺒﻪ ﲟﺎ ﺗﻀﻤﻨﻪ ﻫـﺬﺍ ﺍﳋـﱪ‬
‫ﻭﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺧﻄﺮ ‪ ,‬ﻗﺎﻝ ‪ :‬ﻭﺍﻷﻭﻝ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ‬
‫ﺧﲑﺍ ﻳﺮﻩ ( ﻭﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻓﻴﻪ " ﻣﻦ ﱂ ﺗﻨﻬﻪ ﺻﻼﺗﻪ ﻋـﻦ ﺍﻟﻔﺤﺸـﺎﺀ‬
‫ﻭﺍﳌﻨﻜﺮ ﱂ ﻳﺰﺩﺩ ﻣﻦ ﺍﷲ ﺇﻻ ﺑﻌﺪﺍ " ﻟﻜﻦ ﺇﻥ ﻛﺎﻥ ﰲ ﺣﺎﻝ ﺍﳌﻌﺼﻴﺔ ﻳﺬﻛﺮ ﺍﷲ ﲞﻮﻑ‬
‫ﻭﻭﺟﻞ ﳑﺎ ﻫﻮ ﻓﻴﻪ ﻓﺈﻧﻪ ﻳﺮﺟﻰ ﻟﻪ ‪ .‬ﻗﻮﻟﻪ ) ﻓﺈﻥ ﺫﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗﻪ ﰲ ﻧﻔﺴﻲ (‬
‫ﺃﻱ ﺇﻥ ﺫﻛﺮﱐ ﺑﺎﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﻘﺪﻳﺲ ﺳﺮﺍ ﺫﻛﺮﺗﻪ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﺮﲪﺔ ﺳﺮﺍ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ‬
‫ﲨﺮﺓ ‪ :‬ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻓﺎﺫﻛﺮﻭﱐ ﺃﺫﻛﺮﻛﻢ ( ﻭﻣﻌﻨﺎﻩ ﺍﺫﻛﺮﻭﱐ‬
‫ﺑﺎﻟﺘﻌﻈﻴﻢ ﺃﺫﻛﺮﻛﻢ ﺑﺎﻹﻧﻌﺎﻡ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) ﻭﻟﺬﻛﺮ ﺍﷲ ﺃﻛﱪ ( ﺃﻱ ﺃﻛﱪ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﻤﻦ‬
‫ﺫﻛﺮﻩ ﻭﻫﻮ ﺧﺎﺋﻒ ﺁﻣﻨﻪ ﺃﻭ ﻣﺴﺘﻮﺣﺶ ﺁﻧﺴﻪ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﺃﻻ ﺑـﺬﻛﺮ ﺍﷲ ﺗﻄﻤـﺌﻦ‬
‫ﺍﻟﻘﻠﻮﺏ ( ‪ .‬ﻗﻮﻟﻪ ) ﻭﺇﻥ ﺫﻛﺮﱐ ﰲ ﻣﻸ ( ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﺍﻟﻼﻡ ﻣﻬﻤﻮﺯ ﺃﻱ ﲨﺎﻋـﺔ‬
‫) ﺫﻛﺮﺗﻪ ﰲ ﻣﻸ ﺧﲑ ﻣﻨﻬﻢ ( ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪ :‬ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺃﻥ ﺍﻟﺬﻛﺮ ﺍﳋﻔﻲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺬﻛﺮ ﺍﳉﻬﺮﻱ ﻭﺍﻟﺘﻘﺪﻳﺮ ‪ :‬ﺇﻥ ﺫﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗﻪ ﺑﺜﻮﺍﺏ ﻻ ﺃﻃﻠـﻊ‬
‫ﻋﻠﻴﻪ ﺃﺣﺪﺍ ﻭﺇﻥ ﺫﻛﺮﱐ ﺟﻬﺮﺍ ﺫﻛﺮﺗﻪ ﺑﺜﻮﺍﺏ ﺃﻃﻠﻊ ﻋﻠﻴﻪ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ‬
‫‪ :‬ﻫﺬﺍ ﻧﺺ ﰲ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻭﻫﻮ ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻋﻠﻰ‬
‫ﺫﻟﻚ ﺷﻮﺍﻫﺪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻞ ) ﺇﻻ ﺃﻥ ﺗﻜﻮﻧﺎ ﻣﻠﻜﲔ ﺃﻭ ﺗﻜﻮﻧﺎ ﻣـﻦ ﺍﳋﺎﻟـﺪﻳﻦ (‬
‫ﻭﺍﳋﺎﻟﺪ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻔﺎﱐ ﻓﺎﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻭﺗﻌﻘﺐ ﺑﺄﻥ ﺍﳌﻌﺮﻭﻑ ﻋـﻦ‬
‫ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺻﺎﳊﻲ ﺑﲏ ﺁﺩﻡ ﺃﻓﻀﻞ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻟﺬﻳﻦ ﺫﻫﺒﻮﺍ ﺇﱃ‬
‫ﺗﻔﻀﻴﻞ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻔﻼﺳﻔﺔ ﰒ ﺍﳌﻌﺘﺰﻟﺔ ﻭﻗﻠﻴﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﺃﻫـﻞ ﺍﻟﺘﺼـﻮﻑ‬
‫ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﻓﻤﻨﻬﻢ ﻣﻦ ﻓﺎﺿﻞ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻘﺎﻟﻮﺍ ﺣﻘﻴﻘﺔ ﺍﳌﻠﻚ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﺣﻘﻴﻘﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻷ‪‬ﺎ ﻧﻮﺭﺍﻧﻴﺔ ﻭﺧﲑﺓ ﻭﻟﻄﻴﻔﺔ ﻣﻊ ﺳﻌﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﻮﺓ ﻭﺻﻔﺎﺀ ﺍﳉﻮﻫﺮ‬
‫ﻭﻫﺬﺍ ﻻ ﻳﺴﺘﻠﺰﻡ ﺗﻔﻀﻴﻞ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺑﻌﺾ ﺍﻷﻧﺎﺳﻲ‬
‫ﻣﺎ ﰲ ﺫﻟﻚ ﻭﺯﻳﺎﺩﺓ ﻭﻣﻨﻬﻢ ﻣﻦ ﺧﺺ ﺍﳋﻼﻑ ﺑﺼﺎﳊﻲ ﺍﻟﺒﺸﺮ ﻭﺍﳌﻼﺋﻜﺔ ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﺧﺼﻪ ﺑﺎﻷﻧﺒﻴﺎﺀ ﰒ ﻣﻨﻬﻢ ﻣﻦ ﻓﻀﻞ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﻀﻠﻬﻢ ﻋﻠﻰ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺃﻳﻀﺎ ﺇﻻ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ,‬ﻭﻣﻦ ﺃﺩﻟﺔ ﺗﻔﻀﻴﻞ ﺍﻟـﻨﱯ‬
‫ﻋﻠﻰ ﺍﳌﻠﻚ ﺃﻥ ﺍﷲ ﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻜﺮﱘ ﻟﻪ ﺣـﱴ ﻗـﺎﻝ‬
‫ﺇﺑﻠﻴﺲ ) ﺃﺭﺃﻳﺖ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺮﻣﺖ ﻋﻠﻲ ( ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﳌﺎ ﺧﻠﻘﺖ ﺑﻴﺪﻱ ( ﳌﺎ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻪ ﻭﱂ ﻳﺜﺒﺖ ﺫﻟﻚ ﻟﻠﻤﻼﺋﻜﺔ ‪ ,‬ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ) ﺇﻥ‬
‫ﺍﷲ ﺍﺻﻄﻔﻰ ﺁﺩﻡ ﻭﻧﻮﺣﺎ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ( ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫) ﻭﺳﺨﺮ ﻟﻜﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ( ﻓﺪﺧﻞ ﰲ ﻋﻤﻮﻣﻪ ﺍﳌﻼﺋﻜـﺔ ‪,‬‬
‫ﻭﺍﳌﺴﺨﺮ ﻟﻪ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﺴﺨﺮ ‪ ،‬ﻭﻷﻥ ﻃﺎﻋﺔ ﺍﳌﻼﺋﻜﺔ ﺑﺄﺻﻞ ﺍﳋﻠﻘﺔ ﻭﻃﺎﻋﺔ ﺍﻟﺒﺸـﺮ‬
‫ﻏﺎﻟﺒﺎ ﻣﻊ ﺍ‪‬ﺎﻫﺪﺓ ﻟﻠﻨﻔﺲ ﳌﺎ ﻃﺒﻌﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺸﻬﻮﺓ ﻭﺍﳊﺮﺹ ﻭﺍﳍﻮﻯ ﻭﺍﻟﻐﻀﺐ ‪,‬‬
‫ﻓﻜﺎﻧﺖ ﻋﺒﺎﺩ‪‬ﻢ ﺃﺷﻖ‪ ،‬ﻭﺃﻳﻀﺎ ﻓﻄﺎﻋﺔ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻷﻣﺮ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻴﻬﻢ ﻭﻃﺎﻋﺔ ﺍﻟﺒﺸـﺮ‬
‫ﺑﺎﻟﻨﺺ ﺗﺎﺭﺓ ﻭﺑﺎﻻﺟﺘﻬﺎﺩ ﺗﺎﺭﺓ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﺗﺎﺭﺓ ﻓﻜﺎﻧـﺖ ﺃﺷـﻖ ; ﻭﻷﻥ ﺍﳌﻼﺋﻜـﺔ‬
‫ﺳﻠﻤﺖ ﻣﻦ ﻭﺳﻮﺳﺔ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺇﻟﻘﺎﺀ ﺍﻟﺸﺒﻪ ﻭﺍﻹﻏﻮﺍﺀ ﺍﳉﺎﺋﺰﺓ ﻋﻠـﻰ ﺍﻟﺒﺸـﺮ ﻭﻷﻥ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳌﻼﺋﻜﺔ ﺗﺸﺎﻫﺪ ﺣﻘﺎﺋﻖ ﺍﳌﻠﻜﻮﺕ ﻭﺍﻟﺒﺸﺮ ﻻ ﻳﻌﺮﻓﻮﻥ ﺫﻟﻚ ﺇﻻ ﺑﺎﻹﻋﻼﻡ ﻓﻼ ﻳﺴـﻠﻢ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﺇﺩﺧﺎﻝ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﺟﻬﺔ ﺗﺪﺑﲑ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺣﺮﻛﺔ ﺍﻷﻓﻼﻙ ﺇﻻ ﺍﻟﺜﺎﺑـﺖ‬
‫ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﻻ ﻳﺘﻢ ﺫﻟﻚ ﺇﻻ ﲟﺸﻘﺔ ﺷﺪﻳﺪﺓ ﻭﳎﺎﻫﺪﺍﺕ ﻛﺜﲑﺓ ‪ ,‬ﻭﺃﻣﺎ ﺃﺩﻟﺔ ﺍﻵﺧـﺮﻳﻦ‬
‫ﻓﻘﺪ ﻗﻴﻞ ﺇﻥ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺃﻗﻮﻯ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻟﺬﻟﻚ ﻟﻠﺘﺼﺮﻳﺢ ﺑﻘﻮﻟﻪ ﻓﻴﻪ ﰲ ﻣـﻸ‬
‫ﺧﲑ ﻣﻨﻬﻢ ﻭﺍﳌﺮﺍﺩ ‪‬ﻢ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻐﻼﺓ ﰲ ﺫﻟﻚ ﻭﻛﻢ ﻣﻦ ﺫﺍﻛﺮ ﷲ‬
‫ﰲ ﻣﻸ ﻓﻴﻬﻢ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮﻫﻢ ﺍﷲ ﰲ ﻣﻸ ﺧﲑ ﻣﻨﻬﻢ ‪ ,‬ﻭﺃﺟﺎﺏ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺄﻥ ﺍﳋﱪ ﺍﳌﺬﻛﻮﺭ ﻟﻴﺲ ﻧﺼﺎ ﻭﻻ ﺻﺮﳛﺎ ﰲ ﺍﳌﺮﺍﺩ ﺑـﻞ ﻳﻄﺮﻗـﻪ‬
‫ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻸ ﺍﻟﺬﻳﻦ ﻫﻢ ﺧﲑ ﻣﻦ ﺍﳌﻸ ﺍﻟﺬﺍﻛﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺸـﻬﺪﺍﺀ‬
‫ﻓﺈ‪‬ﻢ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ‪‬ﻢ ﻓﻠﻢ ﻳﻨﺤﺼﺮ ﺫﻟﻚ ﰲ ﺍﳌﻼﺋﻜﺔ ‪ ,‬ﻭﺃﺟﺎﺏ ﺁﺧﺮ ﻭﻫﻮ ﺃﻗﻮﻯ ﻣﻦ‬
‫ﺍﻷﻭﻝ ﺑﺄﻥ ﺍﳋﲑﻳﺔ ﺇﳕﺎ ﺣﺼﻠﺖ ﺑﺎﻟﺬﺍﻛﺮ ﻭﺍﳌﻸ ﻣﻌﺎ ﻓﺎﳉﺎﻧﺐ ﺍﻟﺬﻱ ﻓﻴﻪ ﺭﺏ ﺍﻟﻌـﺰﺓ‬
‫ﺧﲑ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺬﻱ ﻟﻴﺲ ﻫﻮ ﻓﻴﻪ ﺑﻼ ﺍﺭﺗﻴـﺎﺏ ﻓﺎﳋﲑﻳـﺔ ﺣﺼـﻠﺖ ﺑﺎﻟﻨﺴـﺒﺔ‬
‫ﻟﻠﻤﺠﻤﻮﻉ ﻋﻠﻰ ﺍ‪‬ﻤﻮﻉ ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻇﻬﺮ ﱄ ﻭﻇﻨﻨﺖ ﺃﻧﻪ ﻣﺒﺘﻜﺮ ‪ .‬ﰒ ﺭﺃﻳﺘـﻪ ﰲ‬
‫ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻟﺰﻣﻠﻜﺎﱐ ﰲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﲨﻌﻪ ﰲ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠـﻰ‬
‫ﻓﻘﺎﻝ ‪ :‬ﺇﻥ ﺍﷲ ﻗﺎﺑﻞ ﺫﻛﺮ ﺍﻟﻌﺒﺪ ﰲ ﻧﻔﺴﻪ ﺑﺬﻛﺮﻩ ﻟﻪ ﰲ ﻧﻔﺴﻪ ‪ ،‬ﻭﻗﺎﺑﻞ ﺫﻛﺮ ﺍﻟﻌﺒﺪ ﰲ‬
‫ﺍﳌﻸ ﺑﺬﻛﺮﻩ ﻟﻪ ﰲ ﺍﳌﻸ ﻓﺈﳕﺎ ﺻﺎﺭ ﺍﻟﺬﻛﺮ ﰲ ﺍﳌﻺ ﺍﻟﺜﺎﱐ ﺧﲑﺍ ﻣﻦ ﺍﻟﺬﻛﺮ ﰲ ﺍﻷﻭﻝ ;‬
‫ﻷﻥ ﺍﷲ ﻭﻫﻮ ﺍﻟﺬﺍﻛﺮ ﻓﻴﻬﻢ ﻭﺍﳌﻸ ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻥ ﻭﺍﷲ ﻓﻴﻬﻢ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﻺ ﺍﻟﺬﻳﻦ‬
‫ﻳﺬﻛﺮﻭﻥ ﻭﻟﻴﺲ ﺍﷲ ﻓﻴﻬﻢ ‪ ,‬ﻭﻣﻦ ﺃﺩﻟﺔ ﺍﳌﻌﺘﺰﻟﺔ ﺗﻘﺪﱘ ﺍﳌﻼﺋﻜﺔ ﰲ ﺍﻟـﺬﻛﺮ ﰲ ﻗﻮﻟـﻪ‬
‫ﺗﻌﺎﱃ ) ﻣﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ‪ -‬ﺷﻬﺪ ﺍﷲ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﺍﳌﻼﺋﻜﺔ‬
‫ﻭﺃﻭﻟﻮﺍ ﺍﻟﻌﻠﻢ ‪ -‬ﺍﷲ ﻳﺼﻄﻔﻲ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺭﺳﻼ ﻭﻣﻦ ﺍﻟﻨﺎﺱ ( ﻭﺗﻌﻘﺐ ﺑﺄﻥ ﳎـﺮﺩ‬
‫ﺍﻟﺘﻘﺪﱘ ﰲ ﺍﻟﺬﻛﺮ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺘﻔﻀﻴﻞ ; ﻷﻧﻪ ﱂ ﻳﻨﺤﺼﺮ ﻓﻴﻪ ﺑﻞ ﻟﻪ ﺃﺳﺒﺎﺏ ﺃﺧـﺮﻯ‬
‫ﻛﺎﻟﺘﻘﺪﱘ ﺑﺎﻟﺰﻣﺎﻥ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ) ﻭﻣﻨﻚ ﻭﻣﻦ ﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ( ﻓﻘﺪﻡ ﻧﻮﺣﺎ ﻋﻠـﻰ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻟﺘﻘﺪﻡ ﺯﻣﺎﻥ ﻧﻮﺡ ﻣﻊ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻓﻀﻞ ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻟﻦ ﻳﺴـﺘﻨﻜﻒ‬
‫ﺍﳌﺴﻴﺢ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﺍ ﷲ ﻭﻻ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﻮﻥ ( ﻭﺑﺎﻟﻎ ﺍﻟﺰﳐﺸـﺮﻱ ﻓـﺎﺩﻋﻰ ﺃﻥ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺩﻻﻟﺘﻬﺎ ﳍﺬﺍ ﺍﳌﻄﻠﻮﺏ ﻗﻄﻌﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﻠﻢ ﺍﳌﻌﺎﱐ ﻓﻘﺎﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻭﻻ ﺍﳌﻼﺋﻜﺔ‬
‫ﺍﳌﻘﺮﺑﻮﻥ ( ﺃﻱ ﻭﻻ ﻣﻦ ﻫﻮ ﺃﻋﻠﻰ ﻗﺪﺭﺍ ﻣﻦ ﺍﳌﺴﻴﺢ ‪ ،‬ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﻭﺑﻴﻮﻥ ﺍﻟﺬﻳﻦ‬
‫ﺣﻮﻝ ﺍﻟﻌﺮﺵ ‪ ،‬ﻛﺠﱪﻳﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ ‪ ,‬ﻗﺎﻝ ‪ :‬ﻭﻻ ﻳﻘﺘﻀﻲ ﻋﻠﻢ ﺍﳌﻌﺎﱐ ﻏﲑ‬
‫ﻫﺬﺍ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﻟﻜﻼﻡ ﺇﳕﺎ ﺳﻴﻖ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻐﻠﻮﻫﻢ ﰲ ﺍﳌﺴﻴﺢ ‪ ،‬ﻓﻘﻴﻞ‬
‫ﳍﻢ ‪ :‬ﻟﻦ ﻳﺘﺮﻓﻊ ﻓﻴﻪ ﺍﳌﺴﻴﺢ ﻋﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻻ ﻣﻦ ﻫﻮ ﺃﺭﻓﻊ ﺩﺭﺟﺔ ﻣﻨﻪ ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﺎ‬
‫‪ ،‬ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﺍﻟﺘﺮﻗﻲ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺘﻔﻀﻴﻞ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﻭﺇﳕﺎ ﻫﻮ ﲝﺴـﺐ ﺍﳌﻘـﺎﻡ ‪,‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﻛﻼ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳌﺴﻴﺢ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪ ,‬ﻓﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﺍﳌﺴـﻴﺢ‬
‫ﺍﻟﺬﻱ ﺗﺸﺎﻫﺪﻭﻧﻪ ﱂ ﻳﺘﻜﱪ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻏﺎﺏ ﻋﻨﻜﻢ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻻ‬
‫ﻳﺘﻜﱪ ‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ ﳌﺎ ﻏﺎﺏ ﻋﻨﻬﺎ ﺃﻫﻴﺐ ﳑﻦ ﺗﺸﺎﻫﺪﻩ ‪ ،‬ﻭﻷﻥ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻋﺒـﺪﻭﺍ‬
‫ﺍﳌﺴﻴﺢ ﻷﺟﻠﻬﺎ ﻣﻦ ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﳌﻐﻴﺒﺎﺕ ﻭﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﺑﺈﺫﻥ ﺍﷲ‬
‫ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﳌﻼﺋﻜﺔ ‪ ,‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﻮﺟﺐ ﻋﺒﺎﺩﺗﻪ ﻓﻬﻲ ﻣﻮﺟﺒﺔ ﻟﻌﺒـﺎﺩ‪‬ﻢ ﺑﻄﺮﻳـﻖ‬
‫ﺍﻷﻭﱃ ‪ ،‬ﻭﻫﻢ ﻣﻊ ﺫﻟﻚ ﻻ ﻳﺴﺘﻨﻜﻔﻮﻥ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺮﻗﻲ ﺛﺒﻮﺕ ﺍﻷﻓﻀﻠﻴﺔ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺍﺣﺘﺞ ‪‬ﺬﺍ ﺍﻟﻌﻄﻒ ﻣـﻦ‬
‫ﺯﻋﻢ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﻭﻗﺎﻝ ﻫﻲ ﻣﺴﺎﻗﺔ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺭﻓﻊ‬
‫ﺍﳌﺴﻴﺢ ﻋﻦ ﻣﻘﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺃﻋﻠﻰ ﺩﺭﺟﺔ‬
‫ﻣﻨﻪ ﺣﱴ ﻳﻜﻮﻥ ﻋﺪﻡ ﺍﺳﺘﻨﻜﺎﻓﻬﻢ ﻛﺎﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳﺘﻨﻜﺎﻓﻪ ‪ ,‬ﻭﺟﻮﺍﺑﻪ ﺃﻥ ﺍﻵﻳـﺔ‬
‫ﺳﻴﻘﺖ ﻟﻠﺮﺩ ﻋﻠﻰ ﻋﺒﺪﺓ ﺍﳌﺴﻴﺢ ﻭﺍﳌﻼﺋﻜﺔ ‪ ,‬ﻓﺄﺭﻳﺪ ﺑﺎﻟﻌﻄﻒ ﺍﳌﺒﺎﻟﻐﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻜﺜـﺮﺓ‬
‫ﺩﻭﻥ ﺍﻟﺘﻔﻀﻴﻞ ‪ ,‬ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﺃﺻﺒﺢ ﺍﻷﻣﲑ ﻻ ﳜﺎﻟﻔﻪ ﺭﺋﻴﺲ ﻭﻻ ﻣﺮﺀﻭﺱ ‪ ,‬ﻭﻋﻠﻰ‬
‫ﺗﻘﺪﻳﺮ ﺇﺭﺍﺩﺓ ﺍﻟﺘﻔﻀﻴﻞ ﻓﻐﺎﻳﺘﻪ ﺗﻔﻀﻴﻞ ﺍﳌﻘﺮﺑﲔ ﳑﻦ ﺣﻮﻝ ﺍﻟﻌﺮﺵ ‪ ،‬ﺑﻞ ﻣﻦ ﻫﻮ ﺃﻋﻠـﻰ‬
‫ﺭﺗﺒﺔ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺴﺘﻠﺰﻡ ﻓﻀﻞ ﺃﺣﺪ ﺍﳉﻨﺴﲔ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣﻄﻠﻘﺎ‬
‫‪ .‬ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ ‪ :‬ﻻ ﺗﺘﻢ ﳍﻢ ﺍﻟﺪﻻﻟﺔ ﺇﻻ ﺇﻥ ﺳﻠﻢ ﺃﻥ ﺍﻵﻳﺔ ﺳﻴﻘﺖ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﻓﻘﻂ ﻓﻴﺼﺢ ‪ :‬ﻟﻦ ﻳﺘﺮﻓﻊ ﺍﳌﺴﻴﺢ ﻋﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻻ ﻣﻦ ﻫﻮ ﺃﺭﻓﻊ ﻣﻨﻪ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺪﻋﻲ‬
‫ﺫﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺗﻌﺘﻘﺪ ﺗﻔﻀﻴﻞ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ‪ ،‬ﻭﻫﻢ ﻻ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻳﻌﺘﻘﺪﻭﻥ ﺫﻟﻚ ﺑﻞ ﻳﻌﺘﻘﺪﻭﻥ ﻓﻴﻪ ﺍﻹﳍﻴﺔ ﻓﻼ ﻳﺘﻢ ﺍﺳﺘﺪﻻﻝ ﻣﻦ ﺍﺳﺘﺪﻝ ﺑـﻪ ‪ ,‬ﻗـﺎﻝ‬
‫ﻭﺳﻴﺎﻗﻪ ﺍﻵﻳﺔ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺘﻤﻴﻢ ﻭﺍﳌﺒﺎﻟﻐﺔ ﻻ ﻟﻠﺘﺮﻗﻲ ‪ ,‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻗﺪﻡ ﻗﻮﻟﻪ ) ﺇﳕﺎ ﺍﷲ‬
‫ﺇﻟﻪ ﻭﺍﺣﺪ ‪ -‬ﺇﱃ ﻗﻮﻟﻪ ‪ -‬ﻭﻛﻴﻼ ( ﻓﻘﺮﺭ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﺘﺎﻣـﺔ ‪ ,‬ﰒ‬
‫ﺃﺗﺒﻌﻪ ﺑﻌﺪﻡ ﺍﻻﺳﺘﻨﻜﺎﻑ ‪ ,‬ﻓﺎﻟﺘﻘﺪﻳﺮ ﻻ ﻳﺴﺘﺤﻖ ﻣﻦ ﺍﺗﺼﻒ ﺑﺬﻟﻚ ﺃﻥ ﻳﺴﺘﻜﱪ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺬﻱ ﺗﺘﺨﺬﻭﻧﻪ ﺃﻳﻬﺎ ﺍﻟﻨﺼﺎﺭﻯ ﺇﳍﺎ ﻻﻋﺘﻘﺎﺩﻛﻢ ﻓﻴﻪ ﺍﻟﻜﻤﺎﻝ ﻭﻻ ﺍﳌﻼﺋﻜـﺔ ﺍﻟـﺬﻳﻦ‬
‫ﺍﲣﺬﻫﺎ ﻏﲑﻛﻢ ﺁﳍﺔ ﻻﻋﺘﻘﺎﺩﻫﻢ ﻓﻴﻬﻢ ﺍﻟﻜﻤﺎﻝ ‪ .‬ﻗﻠﺖ ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﺫﻟـﻚ ﺍﻟﺒﻐـﻮﻱ‬
‫ﻣﻠﺨﺼﺎ ‪ ,‬ﻭﻟﻔﻈﻪ ﱂ ﻳﻘﻞ ﺫﻟﻚ ﺭﻓﻌﺎ ﳌﻘﺎﻣﻬﻢ ﻋﻠﻰ ﻣﻘﺎﻡ ﻋﻴﺴﻰ ﺑﻞ ﺭﺩﺍ ﻋﻠﻰ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺪﻋﻮﻥ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺁﳍﺔ ﻓﺮﺩ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﺭﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻟﺘﺜﻠﻴﺚ ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻗﻞ ﻻ ﺃﻗﻮﻝ ﻟﻜﻢ ﻋﻨﺪﻱ ﺧﺰﺍﺋﻦ ﺍﷲ ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺍﻟﻐﻴـﺐ ‪ ،‬ﻭﻻ‬
‫ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﱐ ﻣﻠﻚ ( ﻓﻨﻔﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻠﻜﺎ ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻢ ﺃﻓﻀﻞ ‪ ,‬ﻭﺗﻌﻘﺐ ﺑﺄﻧﻪ‬
‫ﺇﳕﺎ ﻧﻔﻰ ﺫﻟﻚ ﻟﻜﻮ‪‬ﻢ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺍﳋﺰﺍﺋﻦ ﻭﻋﻠﻢ ﺍﻟﻐﻴﺐ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﺼﻔﺔ ﺍﳌﻠـﻚ‬
‫ﻣﻦ ﺗﺮﻙ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﳉﻤﺎﻉ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﳕﻂ ﺇﻧﻜﺎﺭﻫﻢ ﺃﻥ ﻳﺮﺳﻞ ﺍﷲ ﺑﺸـﺮﺍ‬
‫ﻣﺜﻠﻬﻢ ﻓﻨﻔﻰ ﻋﻨﻪ ﺃﻧﻪ ﻣﻠﻚ ‪ ،‬ﻭﻻ ﻳﺴﺘﻠﺰﻡ ﺫﻟﻚ ﺍﻟﺘﻔﻀﻴﻞ ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﺳـﺒﺤﺎﻧﻪ ﳌـﺎ‬
‫ﻭﺻﻒ ﺟﱪﻳﻞ ﻭﳏﻤﺪﺍ ‪ ,‬ﻗﺎﻝ ﰲ ﺟﱪﻳﻞ ) ﺇﻧﻪ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﻛﺮﱘ ( ﻭﻗﺎﻝ ﰲ ﺣـﻖ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻭﻣﺎ ﺻﺎﺣﺒﻜﻢ ﲟﺠﻨﻮﻥ ( ﻭﺑﲔ ﺍﻟﻮﺻﻔﲔ ﺑﻮﻥ ﺑﻌﻴﺪ ‪,‬‬
‫ﻭﺗﻌﻘﺐ ﺑﺄﻥ ﺫﻟﻚ ﺇﳕﺎ ﺳﻴﻖ ﻟﻠﺮﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻪ ﺷﻴﻄﺎﻥ ﻓﻜﺎﻥ ﻭﺻﻒ‬
‫ﺟﱪﻳﻞ ﺑﺬﻟﻚ ﺗﻌﻈﻴﻤﺎ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﻭﺻﻒ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﲟﺜﻞ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﺟﱪﻳﻞ ﻫﻨﺎ ﻭﺃﻋﻈﻢ ﻣﻨﻪ ‪ ,‬ﻭﻗﺪ ﺃﻓﺮﻁ‬
‫ﺍﻟﺰﳐﺸﺮﻱ ﰲ ﺳﻮﺀ ﺍﻷﺩﺏ ﻫﻨﺎ ‪ ،‬ﻭﻗﺎﻝ ﻛﻼﻣﺎ ﻳﺴﺘﻠﺰﻡ ﺗﻨﻘﻴﺺ ﺍﳌﻘـﺎﻡ ﺍﶈﻤـﺪﻱ ‪،‬‬
‫ﻭﺑﺎﻟﻎ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﻭﻫﻮ ﻣﻦ ﺯﻻﺗﻪ ﺍﻟﺸﻨﻴﻌﺔ ‪ .‬ﻗﻮﻟﻪ ) ﻭﺇﻥ ﺗﻘﺮﺏ ﺇﱄ‬
‫ﺷــــــــــــــــــــــــــــــﱪﺍ (‬
‫ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺴﺘﻤﻠﻲ ﻭﺍﻟﺴﺮﺧﺴﻲ " ﺑﺸﱪ " ﺑﺰﻳﺎﺩﺓ ﻣﻮﺣﺪﺓ ﰲ ﺃﻭﻟﻪ ‪ ،‬ﻭﺳﻴﺄﰐ ﺷﺮﺣﻪ‬
‫ﰲ ﺃﻭﺍﺧﺮ " ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ " ﰲ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﻭﺍﻳﺘﻪ ﻋﻦ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺭﺑﻪ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﻭﺍﻳﺘﻪ‬
‫ﺲ‬‫ﺤﻴ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹺ‬ ‫ﺴ ‪‬ﺪ ‪‬ﺩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻋﻦ ﺭﺑﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ـﺎ ﹶﻝ‬ ‫ـﻲ ‪‬ﻫ ‪‬ﺮﻳ‪‬ــ ـ ‪‬ﺮ ﹶﺓ ﻗﹶـــ‬ ‫ﻚ ﻋ‪‬ــ ـ ‪‬ﻦ ﹶﺃﺑﹺـــ‬ ‫ﺑ‪‬ـــ ﹺﻦ ﻣ‪‬ﺎﻟ‪‬ــ ـ ‪‬‬
‫ﺖ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮﺑ‪‬ـ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﺇﹺﺫﹶﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫‪‬ﺭ‪‬ﺑﻤ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬
‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺑ‪‬ﻮﻋ‪‬ﺎ ‪‬ﻭﻗﹶـﺎ ﹶﻝ ‪‬ﻣ ‪‬ﻌ‪‬ﺘﻤ‪‬ـ ‪‬ﺮ‬ ‫ﺏ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭﹺﺇﺫﹶﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻭﹺﻳ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ‬
‫ﺖ ﹶﺃ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫ﺖ ﹶﺃﺑﹺﻲ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬ ‫‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ :‬ﻗﻮﻟﻪ ) ﺭﲟﺎ ﺫﻛﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴـــﻪ ﻭﺳـــﻠﻢ ﻗـــﺎﻝ ﺇﺫﺍ ﺗﻘـــﺮﺏ ﺍﻟﻌﺒـــﺪ ﻣـــﲏ (‬
‫ﻛﺬﺍ ﻟﻠﺠﻤﻴﻊ ﻟﻴﺲ ﻓﻴﻪ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ,‬ﻭﻛﺬﺍ ﺃﺧﺮﺟﻪ ﺍﻹﲰﺎﻋﻴﻠﻲ ﻣﻦ ﺭﻭﺍﻳﺔ‬
‫ﳏﻤﺪ ﺑﻦ ﺧﻼﺩ ﻋﻦ ﳛﲕ ﺍﻟﻘﻄﺎﻥ ‪ ,‬ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳌﻘـﺪﻣﻲ‬
‫ﻋﻦ ﳛﲕ ﻓﻘﺎﻝ ﻓﻴﻪ " ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺫﻛﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ ﻭﻗﺎﻝ ﻣﺴﻠﻢ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺎﺭ ﺣﺪﺛﻨﺎ " ﳛﲕ " ﻫﻮ ﺍﺑﻦ ﺳﻌﻴﺪ ﻭﺍﺑﻦ‬
‫ﺃﰊ ﻋﺪﻱ ﻛﻼﳘﺎ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﻓﺬﻛﺮﻩ ﺑﻠﻔﻆ " ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ " ‪ .‬ﻗﻮﻝ ) ﻭﺇﺫﺍ ﺗﻘﺮﺏ ﻣﲏ ﺫﺭﺍﻋﺎ ﺗﻘﺮﺑﺖ ﻣﻨﻪ‬
‫ﺑﺎﻋﺎ ﺃﻭ ﺑﻮﻋﺎ ) ﻛﺬﺍ ﻓﻴﻪ ﺑﺎﻟﺸﻚ ﻭﻛﺬﺍ ﰲ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ ﻭﺍﻹﲰﺎﻋﻴﻠﻲ ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‬
‫ﰲ ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ ( ﺑﻐﲑ ﺷﻚ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺻﺎﱀ ﻋﻦ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ‬
‫ﻋﺒﺪﻱ ﰊ ‪ ,‬ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ ﻭﻓﻴﻪ ‪ :‬ﻭﺇﻥ ﺗﻘﺮﺏ ﺇﱄ ﺷﱪﺍ ﺗﻘﺮﺑﺖ ﺇﻟﻴﻪ ﺫﺭﺍﻋـﺎ ﻭﺇﻥ‬
‫ﺗﻘﺮﺏ ﺇﱄ ﺫﺭﺍﻋﺎ ﺗﻘﺮﺑﺖ ﺇﻟﻴﻪ ﺑﺎﻋﺎ ‪ ,‬ﻭﻭﻗﻊ ﺫﻛﺮ ﺍﳍﺮﻭﻟﺔ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ﺍﻟـﺬﻱ‬
‫ﺃﻭﻟﻪ ﺭﻓﻌﻪ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻋﻤﻞ ﺣﺴﻨﺔ ﻓﺠﺰﺍﺅﻩ ﻋﺸﺮ ﺃﻣﺜﺎﳍﺎ ‪ ,‬ﻭﻓﻴﻪ " ﻭﻣﻦ‬
‫ﺗﻘﺮﺏ ﺇﻟﻴﻪ ﺷﱪﺍ " ﺍﳊﺪﻳﺚ ‪ ,‬ﻭﰲ ﺁﺧﺮﻩ ‪ :‬ﻭﻣﻦ ﺃﺗﺎﱐ ﳝﺸﻲ ﺃﺗﻴﺘﻪ ﻫﺮﻭﻟﺔ ﻭﻣﻦ ﺃﺗﺎﱐ‬
‫ﺑﻘﺮﺍﺏ ﺍﻷﺭﺽ ﺧﻄﻴﺌﺔ ﱂ ﻳﺸﺮﻙ ﰊ ﺷﻴﺌﺎ ﺟﻌﻠﺘﻬﺎ ﻟﻪ ﻣﻐﻔﺮﺓ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪ ,‬ﻗـﺎﻝ‬
‫ﺍﳋﻄﺎﰊ ‪ :‬ﺍﻟﺒﺎﻉ ﻣﻌﺮﻭﻑ ﻭﻫﻮ ﻗﺪﺭ ﻣﺪ ﺍﻟﻴﺪﻳﻦ ‪ ,‬ﻭﺃﻣﺎ ﺍﻟﺒﻮﻉ ﺑﻔﺘﺢ ﺍﳌﻮﺣﺪﺓ ﻓﻬـﻮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻣﺼﺪﺭ ﺑﺎﻉ ﻳﺒﻮﻉ ﺑﻮﻋﺎ ﻗﺎﻝ ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺑﻀﻢ ﺍﻟﺒﺎﺀ ﲨﻊ ﺑﺎﻉ ﻣﺜﻞ ﺩﺍﺭ ﻭﺩﻭﺭ‬
‫‪,‬ﻭﺃﻏﺮﺏ ﺍﻟﻨﻮﻭﻱ ﻓﻘﺎﻝ ﺍﻟﺒﺎﻉ ﻭﺍﻟﺒﻮﻉ ﺑﺎﻟﻀﻢ ﻭﺍﻟﻔﺘﺢ ﻛﻠﻪ ﲟﻌﲎ ‪ ,‬ﻓﺈﻥ ﺃﺭﺍﺩ ﻣﺎ ﻗﺎﻝ‬
‫ﺍﳋﻄﺎﰊ ﻭﺇﻻ ﱂ ﻳﺼﺮﺡ ﺃﺣﺪ ﺑﺄﻥ ﺍﻟﺒﻮﻉ ﺑﺎﻟﻀﻢ ﻭﺍﻟﺒﺎﻉ ﲟﻌﲎ ﻭﺍﺣﺪ ‪ ,‬ﻭﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‬
‫ﺍﻟﺒﺎﻉ ﻃﻮﻝ ﺫﺭﺍﻋﻲ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻀﺪﻳﻪ ﻭﻋﺮﺽ ﺻﺪﺭﻩ ﻭﺫﻟﻚ ﻗﺪﺭ ﺃﺭﺑﻌﺔ ﺃﺫﺭﻉ ﻭﻫﻮ‬
‫ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻗﺪﺭ ﺧﻄﻮﻫﺎ ﰲ ﺍﳌﺸﻲ ﻭﻫﻮ ﻣﺎ ﺑﲔ ﻗﻮﺍﺋﻤﻬﺎ ‪ ,‬ﻭﺯﺍﺩ ﻣﺴﻠﻢ ﰲ ﺭﻭﺍﻳﺘـﻪ‬
‫ﺍﳌﺬﻛﻮﺭﺓ " ﻭﺇﺫﺍ ﺃﺗﺎﱐ ﳝﺸﻲ ﺃﺗﻴﺘﻪ ﻫﺮﻭﻟﺔ " ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﻋﺪﻱ ﻋﻦ ﺳـﻠﻴﻤﺎﻥ‬
‫ﺍﻟﺘﻴﻤـﻲ ﻋﻨـﺪ ﺍﻹﲰـﺎﻋﻴﻠﻲ ‪ :‬ﻭﺇﺫﺍ ﺗﻘـﺮﺏ ﻣـﲏ ﺑﻮﻋـﺎ ﺃﺗﻴﺘـﻪ ﻫﺮﻭﻟـﺔ ‪.‬‬
‫ﻗﻮﻟﻪ ) ﻭﻗﺎﻝ ﻣﻌﺘﻤﺮ ( ﻫﻮ ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ ﺍﳌﺬﻛﻮﺭ ﻭﺃﺭﺍﺩ ‪‬ﺬﺍ ﺍﻟﺘﻌﻠﻴﻖ ﺑﻴـﺎﻥ‬
‫ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻓﻴﻪ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻗﺪ ﻭﺻﻠﻪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﳌﻌﺘﻤﺮ‬
‫ﻛﻤــــــــﺎ ﺳــــــــﺄﻧﺒﻪ ﻋﻠﻴــــــــﻪ ‪.‬‬
‫ﻗﻮﻟﻪ ) ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ( ﻛﺬﺍ ﺳﻘﻂ ﻣـﻦ ﺭﻭﺍﻳـﺔ ﺃﰊ ﺫﺭ ﻋـﻦ‬
‫ﺍﻟﺴﺮﺧﺴﻲ ﻭﺍﻟﻜﺸﻤﻴﻬﲏ ﻟﻔﻈﺔ " ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ " ﻭﺛﺒﺘـﺖ‬
‫ﻟﻠﻤﺴﺘﻤﻠﻲ ﻭﺍﻟﺒﺎﻗﲔ ﻭﻗﺎﻝ ﻋﻴﺎﺽ ﻋﻦ ﺍﻷﺻﻴﻠﻲ ﱂ ﻳﻜﻦ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺑﺮﻱ ‪ ,‬ﻭﻗﺪ ﺃﳊﻘﻬﺎ ﻋﺒﺪﻭﺱ ‪ .‬ﻗﻠﺖ ‪ :‬ﻭﺛﺒﺘﺖ ﻋﻨﺪ ﻣﺴﻠﻢ ﻋﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻋﻦ ﺍﳌﻌﺘﻤﺮ ﻭﱂ ﻳﺴﻖ ﻟﻔﻈﻪ ﻟﻜﻨﻪ ﺃﺣﺎﻝ ﺑﻪ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﳏﻤـﺪ‬
‫ﺑﻦ ﺑﺸﺎﺭ ﻭﺃﺧﺮﺟﻪ ﺍﻹﲰﺎﻋﻴﻠﻲ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺯﻛﺮﻳﺎ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠـﻰ‬
‫ﻓﻘﺎﻝ ﰲ ﺳﻴﺎﻗﻪ " ﻋﻦ ﺃﺑﻴﻪ ﺣﺪﺛﲏ ﺃﻧﺲ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺣﺪﺛﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺃﻧﻪ ﺣﺪﺛﻪ ﻋﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ‪ ,‬ﻭﻭﺻﻠﻬﺎ ﺍﻹﲰﺎﻋﻴﻠﻲ ﺃﻳﻀﺎ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ‬
‫ﻣﻌﺎﺫ ﺣﺪﺛﻨﺎ ﺍﳌﻌﺘﻤﺮ ﻗﺎﻝ ﺣﺪﺙ ﺃﰊ ﻋﻦ ﺃﻧﺲ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺣﺪﺛﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﺣﺪﺛﻪ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﻭﺻﻠﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﻣـﻦ ﻃﺮﻳـﻖ‬
‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻬﻴﺪ ﺣﺪﺛﻨﺎ ﺍﳌﻌﺘﻤﺮ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺃﻧﺲ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗـﺎﻝ‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﻳﺮﻭﻱ ﻋﻦ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ﻭﻭﻗﻊ ﻋﻨﺪ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﺴﻦ ﺑﻦ ﺳﻔﻴﺎﻥ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﳌﺘﻮﻛﻞ ﺍﻟﻌﺴﻘﻼﱐ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺣﺪﺛﻨﺎ ﻣﻌﺘﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺣﺪﺛﲏ ﺃﰊ ﺃﺧﱪﱐ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﺫﺍ ﺗﻘﺮﺏ ﺍﻟﻌﺒﺪ ﻣﲏ ﺷـﱪﺍ ‪,‬‬
‫ﻓﺬﻛﺮﻩ ﻭﻗﺎﻝ ﻓﻴﻪ " ﺑﺎﻋﺎ " ﻭﱂ ﻳﺸﻚ ‪ ,‬ﻭﰲ ﺁﺧﺮﻩ " ﺃﺗﻴﺘـﻪ ﻫﺮﻭﻟـﺔ " ﻭﺯﺍﺩ " ﻭﺇﻥ‬
‫ﻫﺮﻭﻝ ﺳﻌﻴﺖ ﺇﻟﻴﻪ ﻭﺍﷲ ﺃﺳﺮﻉ ﺑﺎﳌﻐﻔﺮﺓ " ﻗـﺎﻝ ﺍﻟﱪﻗـﺎﱐ ﺑﻌـﺪ ﺃﻥ ﺃﺧﺮﺟـﻪ ﰲ‬
‫ﻣﺴﺘﺨﺮﺟﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﺴﻦ ﺑﻦ ﺳﻔﻴﺎﻥ ‪ :‬ﱂ ﺃﺟﺪ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺣﺪﻳﺚ ﻏـﲑﻩ‬
‫ﻳﻌﲏ ﳏﻤﺪ ﺑﻦ ﺍﳌﺘﻮﻛﻞ ﺍﻧﺘﻬﻰ ‪ ,‬ﻭﻫﻮ ﺻﺪﻭﻕ ﻋﺎﺭﻑ ﺑﺎﳊﺪﻳﺚ ﻋﻨﺪﻩ ﻏﺮﺍﺋﺐ ﻭﺃﻓﺮﺍﺩ‬
‫ﻭﻫﻮ ﻣﻦ ﺷﻴﻮﺥ ﺃﰊ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴﻨﻦ ﻭﺍﻟﻘﻮﻝ ﰲ ﻣﻌﻨﺎﻩ ﻛﻤﺎ ﺗﻘﺪﻡ ‪ .‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ ﰲ‬
‫ﻣﺜﻞ ﻣﻀﺎﻋﻔﺔ ﺍﻟﺜﻮﺍﺏ ﻳﻘﺒﻞ ﻣﻦ ﺃﻗﺒﻞ ﳓﻮ ﺁﺧﺮ ﻗﺪﺭ ﺷﱪ ﻓﺎﺳﺘﻘﺒﻠﻪ ﺑﻘﺪﺭ ﺫﺭﺍﻉ ‪ ،‬ﻗﺎﻝ‬
‫‪ :‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻪ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻘﺮﺑﻪ ﻣﻨﻪ ﻭﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ ‪ :‬ﳌﺎ‬
‫ﻗﺎﻣﺖ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ‬
‫‪ :‬ﻣﻦ ﺗﻘﺮﺏ ﺇﱄ ﺑﻄﺎﻋﺔ ﻗﻠﻴﻠﺔ ﺟﺎﺯﻳﺘﻪ ﺑﺜﻮﺍﺏ ﻛﺜﲑ ﻭﻛﻠﻤﺎ ﺯﺍﺩ ﰲ ﺍﻟﻄﺎﻋﺔ ﺃﺯﻳـﺪ ﰲ‬
‫ﺍﻟﺜﻮﺍﺏ ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﻴﻔﻴﺔ ﺇﺗﻴﺎﻧﻪ ﺑﺎﻟﻄﺎﻋﺔ ﺑﻄﺮﻳﻖ ﺍﻟﺘﺄﱐ ﻳﻜﻮﻥ ﻛﻴﻔﻴﺔ ﺇﺗﻴﺎﱐ ﺑﺎﻟﺜﻮﺍﺏ‬
‫ﺑﻄﺮﻳﻖ ﺍﻹﺳﺮﺍﻉ ‪ ,‬ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﺜﻮﺍﺏ ﺭﺍﺟﺢ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻄﺮﻳﻖ ﺍﻟﻜﻴﻒ ﻭﺍﻟﻜـﻢ‬
‫ﻭﻟﻔﻆ ﺍﻟﻘﺮﺏ ﻭﺍﳍﺮﻭﻟﺔ ﳎﺎﺯ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺸﺎﻛﻠﺔ ﺃﻭ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺃﻭ ﺇﺭﺍﺩﺓ ﻟﻮﺍﺯﻣﻬـﺎ‬
‫ﻆ‬‫ﺏ ﻭ‪‬ﺍﻟﱠﻠ ﹾﻔ ﹸ‬ ‫ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌ‪‬ﻴ ‪‬ﺪ ‪‬ﻭ ‪‬ﺯ ‪‬ﻫ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ﹴ‬
‫ﺶ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﺻ‪‬ﺎ‪‬ﻟ ﹴﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‬ ‫‪‬ﻟ ﹸﻘ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹶﺔ ﻗﹶﺎﻟﹶﺎ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺟﺮﹺﻳ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ﹺ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﺃﻧ‪‬ﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﻇ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـﺪ‪‬ﻱ‬ ‫ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺴ ‪‬ﻪ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﻓ‪‬ﻲ‬ ‫ﲔ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮﻧﹺﻲ ﹺﺇ ﹾﻥ ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﻓ‪‬ﻲ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﺑﹺﻲ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﺣ ‪‬‬
‫ﺖ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ـﺎ ‪‬ﻭﹺﺇ ﹾﻥ‬‫ﺏ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫‪‬ﻣﹶﻠﹴﺈ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﻣﹶﻠﹴﺈ ‪‬ﻫ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹺﺇ ﹾﻥ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺃﺗ‪‬ﺎﻧﹺﻲ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭﹶﻟ ﹰﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ﹺﺮ‬ ‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺶ ﹺﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟﹺﺈ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ‬ ‫ﺐ ﻗﹶﺎﻟﹶﺎ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻣﻌ‪‬ﺎ ﹺﻭ‪‬ﻳ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ﹺ‬ ‫‪‬ﺑ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﺷ‪‬ﻴ‪‬ﺒ ﹶﺔ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ﹸﻛ ‪‬ﺮ‪‬ﻳ ﹴ‬
‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷـﺮﺡ‬ ‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ‪‬ﻭﹺﺇ ﹾﻥ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﻣﺴﻠﻢ ﻣﺎ ﻧﺼﻪ ‪ :‬ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ‪ } :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ { ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ‪ :‬ﻗﻴﻞ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪ :‬ﻣﻌﻨﺎﻩ ﺑﺎﻟﻐﻔﺮﺍﻥ ﻟﻪ ﺇﺫﺍ ﺍﺳﺘﻐﻔﺮ ‪ ،‬ﻭﺍﻟﻘﺒﻮﻝ ﺇﺫﺍ ﺗﺎﺏ ‪ ،‬ﻭﺍﻹﺟﺎﺑﺔ ﺇﺫﺍ ﺩﻋﺎ ‪ ،‬ﻭﺍﻟﻜﻔﺎﻳﺔ‬
‫ﺇﺫﺍ ﻃﻠﺐ ﺍﻟﻜﻔﺎﻳﺔ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺮﺟﺎﺀ ﻭﺗﺄﻣﻴﻞ ﺍﻟﻌﻔﻮ ‪ ،‬ﻭﻫﺬﺍ ﺃﺻﺢ ‪ .‬ﻗﻮﻟـﻪ‬
‫ﺗﻌﺎﱃ ‪ } :‬ﻭﺃﻧﺎ ﻣﻌﻪ ﺣﲔ ﻳﺬﻛﺮﱐ { ﺃﻱ ﻣﻌﻪ ﺑﺎﻟﺮﲪﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ { ﻓﻤﻌﻨﺎﻩ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻹﺣﺎﻃﺔ ‪ .‬ﻗﻮﻟـﻪ‬
‫ﺗﻌﺎﱃ ‪ } :‬ﺇﻥ ﺫﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗﻪ ﰲ ﻧﻔﺴﻲ { ﻗﺎﻝ ﺍﳌﺎﺯﺭﻱ ‪ :‬ﺍﻟﻨﻔﺲ ﺗﻄﻠﻖ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﻣﻌﺎﻥ ‪ :‬ﻣﻨﻬﺎ ﺍﻟﺪﻡ ‪ ،‬ﻭﻣﻨﻬﺎ ﻧﻔﺲ ﺍﳊﻴﻮﺍﻥ ‪ ,‬ﻭﳘﺎ ﻣﺴﺘﺤﻴﻼﻥ ﰲ ﺣﻖ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ,‬ﻭﻣﻨﻬﺎ ﺍﻟﺬﺍﺕ ‪ ,‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺫﺍﺕ ﺣﻘﻴﻘﺔ ‪ ,‬ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﰲ‬
‫ﻧﻔﺴﻲ { ﻭﻣﻨﻬﺎ ﺍﻟﻐﻴﺐ ‪ ,‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻷﻗﻮﺍﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﺗﻌﻠﻢ ﻣﺎ ﰲ ﻧﻔﺴﻲ‬
‫ﻭﻻ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﻧﻔﺴﻚ { ﺃﻱ ﻣﺎ ﰲ ﻏﻴﱯ ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﻳﻀﺎ ﻣﺮﺍﺩ ﺍﳊﺪﻳﺚ ‪،‬‬
‫ﺃﻱ ﺇﺫﺍ ﺫﻛﺮﱐ ﺧﺎﻟﻴﺎ ﺃﺛﺎﺑﻪ ﺍﷲ ‪ ,‬ﻭﺟﺎﺯﺍﻩ ﻋﻤﺎ ﻋﻤﻞ ﲟﺎ ﻻ ﻳﻄﻠـﻊ ﻋﻠﻴـﻪ ﺃﺣـﺪ ‪.‬‬
‫ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ‪ } :‬ﻭﺇﻥ ﺫﻛـﺮﱐ ﰲ ﻣـﻺ ﺫﻛﺮﺗـﻪ ﰲ ﻣـﻺ ﺧـﲑ ﻣﻨـﻬﻢ {‬
‫ﻫﺬﺍ ﳑﺎ ﺍﺳﺘﺪﻟﺖ ﺑﻪ ﺍﳌﻌﺘﺰﻟﺔ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺍﳌﻼﺋﻜـﺔ ﻋﻠـﻰ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺃﻳﻀﺎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﻟﻘﺪ ﻛﺮﻣﻨﺎ‬
‫ﺑﲏ ﺁﺩﻡ ﻭﲪﻠﻨﺎﻫﻢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﺭﺯﻗﻨﺎﻫﻢ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﻭﻓﻀﻠﻨﺎﻫﻢ ﻋﻠﻰ ﻛﺜﲑ ﳑﻦ‬
‫ﺧﻠﻘﻨﺎ ﺗﻔﻀﻴﻼ { ﻓﺎﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻜﺜﲑ ﺍﺣﺘﺮﺍﺯ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ‪ ,‬ﻭﻣﺬﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‬
‫ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ } :‬ﻭﻓﻀﻠﻨﺎﻫﻢ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺎﳌﲔ { ﻭﺍﳌﻼﺋﻜﺔ ﻣﻦ ﺍﻟﻌﺎﳌﲔ ‪ .‬ﻭﻳﺘﺄﻭﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﺍﻛﺮﻳﻦ ﻏﺎﻟﺒـﺎ‬
‫ﻳﻜﻮﻧﻮﻥ ﻃﺎﺋﻔﺔ ﻻ ﻧﱯ ﻓﻴﻬﻢ ‪ ،‬ﻓﺈﺫﺍ ﺫﻛﺮﻩ ﺍﷲ ﰲ ﺧﻼﺋﻖ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ‪ ,‬ﻛﺎﻧﻮﺍ ﺧﲑﺍ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﻄﺎﺋﻔﺔ ‪ .‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﺇﻥ ﺗﻘﺮﺏ ﻣﲏ ﺷﱪﺍ ﺗﻘﺮﺑﺖ ﺇﻟﻴﻪ ﺫﺭﺍﻋﺎ ‪ ,‬ﻭﺇﻥ‬
‫ﺗﻘﺮﺏ ﺇﱄ ﺫﺭﺍﻋﺎ ﺗﻘﺮﺑﺖ ﻣﻨﻪ ﺑﺎﻋـﺎ ‪ ،‬ﻭﺇﻥ ﺃﺗـﺎﱐ ﳝﺸـﻲ ﺃﺗﻴﺘـﻪ ﻫﺮﻭﻟـﺔ {‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ‪ ,‬ﻭﻳﺴﺘﺤﻴﻞ ﺇﺭﺍﺩﺓ ﻇﺎﻫﺮﻩ ‪ ,‬ﻭﻗﺪ ﺳﺒﻖ ﺍﻟﻜﻼﻡ‬
‫ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻣﺮﺍﺕ ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻣﻦ ﺗﻘﺮﺏ ﺇﱄ ﺑﻄﺎﻋﱵ ﺗﻘﺮﺑﺖ ﺇﻟﻴﻪ ﺑـﺮﲪﱵ‬
‫ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻹﻋﺎﻧﺔ ‪ ,‬ﻭﺇﻥ ﺯﺍﺩ ﺯﺩﺕ ‪ ,‬ﻓﺈﻥ ﺃﺗﺎﱐ ﳝﺸﻲ ﻭﺃﺳﺮﻉ ﰲ ﻃـﺎﻋﱵ ﺃﺗﻴﺘـﻪ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻫﺮﻭﻟﺔ ‪ ،‬ﺃﻱ ﺻﺒﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻭﺳﺒﻘﺘﻪ ‪‬ﺎ ‪ ،‬ﻭﱂ ﺃﺣﻮﺟﻪ ﺇﱃ ﺍﳌﺸﻲ ﺍﻟﻜـﺜﲑ ﰲ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻘﺼﻮﺩ ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺃﻥ ﺟﺰﺍﺀﻩ ﻳﻜﻮﻥ ﺗﻀﻌﻴﻔﻪ ﻋﻠﻰ ﺣﺴـﺐ ﺗﻘﺮﺑـﻪ ‪.‬‬
‫ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﰲ ﺍﳊﺾ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻔﺮﺡ ‪‬ﺎ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ‪‬ﺳ ‪‬ﻮ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ‬
‫ﺴ ‪‬ﺮ ﹶﺓ ‪‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﺻ‪‬ﺎ‪‬ﻟ ﹴﺢ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺺ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ‪‬ﻴ ‪‬‬‫‪‬ﺳﻌ‪‬ﻴ ‪‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣ ﹾﻔ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﺃﻧ‪‬ﺎ‬ ‫ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹺﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺡ ﹺﺑ‪‬ﺘ ‪‬ﻮ‪‬ﺑ ‪‬ﺔ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‬‫ﺚ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮﻧﹺﻲ ‪‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻓ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﻇ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻱ ﺑﹺﻲ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﺣ‪‬ﻴ ﹸ‬
‫ﺏ ﹺﺇﻟﹶـ ‪‬ﻲ‬ ‫ﺖ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ ‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬‫ﺠ ‪‬ﺪ ﺿ‪‬ﺎﱠﻟ‪‬ﺘ ‪‬ﻪ ﺑﹺﺎﹾﻟ ﹶﻔﻠﹶﺎ ‪‬ﺓ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫‪‬ﻳ ﹺ‬
‫ﺖ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﹸﺃ ‪‬ﻫ ‪‬ﺮ ﹺﻭ ﹸﻝ ‪ .‬ﻗـﺎﻝ ﺷـﻴﺦ‬ ‫ﺖ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ‪‬ﻭﹺﺇﺫﹶﺍ ﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ﹺﺇﹶﻟ ‪‬ﻲ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ﹶﺃ ﹾﻗ‪‬ﺒ ﹾﻠ ‪‬‬ ‫‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻛﻤﺎ ﻭﺻﻔﻪ ﺑﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ‪ :‬ﹶﻗﻮ‪‬ﻟﻪ ‪‬‬
‫‪ ) :‬ﹶﻟﻠﱠﻪ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻓ ‪‬ﺮﺣ‪‬ﺎ ﹺﺑ‪‬ﺘ ‪‬ﻮ‪‬ﺑﺔ‪ ‬ﻋﺒ‪‬ﺪﻩ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺣ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻳﺠﹺﺪ ﺿ‪‬ﺎﻟﱠﺘﻪ ﺑﹺﺎﹾﻟ ﹶﻔﻠﹶﺎ ‪‬ﺓ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀ ‪ :‬ﹶﻓ ‪‬ﺮﺡ‬
‫ﺴﺮ‪‬ﻭﺭ‬ ‫ﻱ ‪ :‬ﺍﹾﻟ ﹶﻔﺮ‪‬ﺡ ‪‬ﻳ‪‬ﻨ ﹶﻘﺴِﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻮﻩ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ‪ :‬ﺍﻟ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻫ ‪‬ﻮ ﹺﺭﺿ‪‬ﺎ ‪‬ﻩ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻤ‪‬ﺎ ﹺﺯ ﹺﺭ ‪‬‬
‫ﺴﺮ‪‬ﻭ ﹺﺭ ﹺﺑ ‪‬ﻪ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﻓﹶﺎﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ‪‬ﻫﻨ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬ﺮﺿ‪‬ـﻰ‬ ‫ﺴﺮ‪‬ﻭﺭ ‪‬ﻳﻘﹶﺎﺭﹺﺑ ‪‬ﻪ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺡ ‪‬ﺗ ﹾﺄﻛ‪‬ﻴـﺪ‪‬ﺍ‬ ‫ﺿﻰ ﻭ‪‬ﺍﺟﹺﺪ ﺿ‪‬ﺎﻟﱠﺘﻪ ﺑﹺﺎﹾﻟ ﹶﻔﻠﹶﺎﺓ‪ ، ‬ﹶﻓ ‪‬ﻌ‪‬ﺒ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ﺑﹺﺎﹾﻟ ﹶﻔ ‪‬ﺮ ﹺ‬ ‫‪‬ﺗ ‪‬ﻮﺑ‪‬ﺔ ‪‬ﻋﺒ‪‬ﺪﻩ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺮ ‪‬‬
‫‪‬ﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﻧﻔﹾﺲ ﺍﻟﺴ‪‬ﺎﻣ‪‬ﻊ ‪ ،‬ﻭ ‪‬ﻣﺒ‪‬ﺎﹶﻟﻐ‪‬ﺔ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﻘﺮﹺﻳﺮﻩ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫ﻱ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺑﺸ‪‬ﺎ ﹺﺭ ‪‬ﺑ ﹺﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬‬ ‫ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺲ ‪‬ﺑ ﹺﻦ‬‫ﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹺ‬ ‫ﺤﻴ‪‬ﻰ ‪‬ﻳ ‪‬ﻌﻨﹺﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌ‪‬ﻴ ‪‬ﺪ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻋ ‪‬ﺪ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﻚ ﻋ‪‬ــــــ ‪‬ﻦ ﹶﺃﺑﹺــــــﻲ ‪‬ﻫ ‪‬ﺮﻳ‪‬ــــــ ‪‬ﺮ ﹶﺓ‬ ‫ﻣ‪‬ﺎﻟ‪‬ــــــ ‪‬‬
‫ﺏ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻱ ‪‬ﻣﻨ‪‬ﻲ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹺﺇﺫﹶﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬
‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺑ‪‬ﻮﻋ‪‬ـﺎ ‪‬ﻭﹺﺇﺫﹶﺍ‬ ‫ﺏ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭﹺﺇﺫﹶﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﹶﺃﺗ‪‬ـــــﺎﻧﹺﻲ ‪‬ﻳ ‪‬ﻤﺸ‪‬ـــــﻲ ﹶﺃ‪‬ﺗ‪‬ﻴﺘ‪‬ـــــ ‪‬ﻪ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭﻟﹶـــــ ﹰﺔ‬
‫ﺴ ‪‬ﻲ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻴ ‪‬ﻪ ﹺﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟﹺﺈﺳ‪‬ـﻨ‪‬ﺎ ‪‬ﺩ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟﹶﺄ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ِ‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ﹺﺇﺫﹶﺍ ﹶﺃﺗ‪‬ﺎﻧﹺﻲ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭﹶﻟ ﹰﺔ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴـﻠﻢ ‪:‬‬
‫ﺏ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘﺮ‪‬ﺑ‪‬ﺖ ﹺﺇﹶﻟ ‪‬ﻴ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺑ‪‬ﻮﻋ‪‬ﺎ { ﺍﹾﻟﺒ‪‬ﺎﻉ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﻮﻉ‬
‫ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ } :‬ﻭﹺﺇﺫﹶﺍ ‪‬ﺗ ﹶﻘﺮ‪ ‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻀ ‪‬ﺪ‪‬ﻳ ‪‬ﻪ ‪،‬‬
‫ﺤﻬ‪‬ﺎ ﹸﻛﻠﹼﻪ ﹺﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ‪ ,‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻃﹸﻮﻝ ‪‬ﺫﺭ‪‬ﺍ ‪‬ﻋ ‪‬ﻲ ﺍﹾﻟﹺﺈ‪‬ﻧﺴ‪‬ﺎﻥ ‪‬ﻭ ‪‬ﻋ ‪‬‬‫ﻀ ‪‬ﻢ ﺍﹾﻟﺒ‪‬ﺎﺀ ‪ ،‬ﻭ‪‬ﺍﹾﻟﺒ‪‬ﻮﻉ ﹺﺑ ﹶﻔ‪‬ﺘ ‪‬‬
‫ﹺﺑ ‪‬‬
‫ﺻﺪ‪‬ﺭﻩ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺒ‪‬ﺎ ﹺﺟ ‪‬ﻲ ‪ :‬ﻭﻫ‪ ‬ﻮ ﹶﻗﺪ‪‬ﺭ ﹶﺃ ‪‬ﺭﺑ‪‬ﻊ ﹶﺃ ﹾﺫﺭ‪‬ﻉ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﻘ‪‬ﻴﻘﹶﺔ ﺍﻟﱠﻠﻔﹾﻆ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ‬ ‫‪‬ﻭ ‪‬ﻋﺮ‪‬ﺽ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎﺯ ﹶﻛﻤ‪‬ﺎ ﺳ‪‬ﺒ ‪‬ﻖ ﻓ‪‬ﻲ ﹶﺃﻭ‪‬ﻝ ‪‬ﻛﺘ‪‬ﺎﺏ ﺍﻟ ﱢﺬﻛﹾﺮ ﻓ‪‬ﻲ ﺷ‪‬ـﺮ‪‬ﺡ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﹺﺑﻬ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺤﺪ‪‬ﻳﹶﺜ‪‬ﻴ ﹺﻦ ‪‬ﺑﻌ‪‬ﺪﻩ ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻـﺤﻴﺢ‬
‫ﺤﺪ‪‬ﻳﺚ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻟﻠﻌﻼﻣﺔ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻴﲏ ﺍﳊﻨﻔﻲ ﺍﳉﺰﺀ ‪ 25‬ﺻﻔﺤﺔ ‪ 100‬ﻣﺎ ﻧﺼﻪ ‪:‬‬
‫ﺣﺪﺛﻨﺎ ) ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ( ﺣﺪﺛﻨﺎ ﺃﰊ ﺣﺪﺛﻨﺎ ) ﺍﻷﻋﻤﺶ ( ﲰﻌﺖ ) ﺃﺑﺎ ﺻـﺎﱀ (‬
‫ﻋﻦ ) ﺃﰊ ﻫﺮﻳﺮﺓ ) ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺍﻟﻨﱯ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺎ ﻋﻨﺪ ﻇـﻦ‬
‫ﻋﺒﺪﻱ ﰊ ﻭﺃﻧﺎ ﻣﻌﻪ ﺇﺫﺍ ﺫﻛﺮﱐ ﻓﺈﻥ ﺫﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗـﻪ ﰲ ﻧﻔﺴـﻲ ﻭﺇﻥ‬
‫ﺫﻛﺮﱐ ﰲ ﻣﻸ ﺫﻛﺮﺗﻪ ﰲ ﻣﻸ ﺧﲑ ﻣﻨﻬﻢ ﻭﺇﻥ ﺗﻘﺮﺏ ﺇﱄ ﺑﺸﱪ ﺗﻘﺮﺑﺖ ﺇﻟﻴﻪ ﺫﺭﺍﻋﺎ‬
‫ﻭﺇﻥ ﺗﻘﺮﺏ ﺇﱄ ﺫﺭﺍﻋﺎ ﺗﻘﺮﺑﺖ ﺇﻟﻴﻪ ﺑﺎﻋـﺎ ﻭﺇﻥ ﺃﺗـﺎﱐ ﳝﺸـﻲ ﺃﺗﻴﺘـﻪ ﻫﺮﻭﻟـﺔ‬
‫ﻣﻄﺎﺑﻘﺘﻪ ﻟﻠﺘﺮﲨﺔ ﰲ ﻗﻮﻟﻪ ﺫﻛﺮﺗﻪ ﰲ ﻧﻔﺴﻲ ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﻗﻮﻟﻪ ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ‬
‫ﻋﺒﺪﻱ ﰊ ﻳﻌﲏ ﺇﻥ ﻇﻦ ﺃﱐ ﺃﻋﻔﻮ ﻋﻨﻪ ﻭﺃﻏﻔﺮ ﻟﻪ ﻓﻠﻪ ﺫﻟﻚ ﻭﺇﻥ ﻇـﻦ ﺍﻟﻌﻘﻮﺑـﺔ‬
‫ﻭﺍﳌﺆﺍﺧﺬﺓ ﻓﻜﺬﻟﻚ ﻭﻳﻘﺎﻝ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺮﺟﺎﺀ ﺭﺟﺎﻩ ﻷﻧﻪ ﻻ ﻳﺮﺟﻮ ﺇﻻ‬
‫ﻣﺆﻣﻦ ﺑﺄﻥ ﻟﻪ ﺭﺑﺎ ﳚﺎﺯﻱ ﻭﻳﻘﺎﻝ ﺇﱐ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﺃﻋﻤﻞ ﺑﻪ ﻣﺎ ﻇﻦ ﺃﱐ ﻋﺎﻣﻠﻪ ﺑﻪ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﺮﺟﻴﺢ ﺟﺎﻧﺐ ﺍﻟﺮﺟﺎﺀ ﻋﻠﻰ ﺍﳋﻮﻑ ﻗﻮﻟﻪ ﻭﺃﻧـﺎ‬
‫ﻣﻌﻪ ﺃﻱ ﺑﺎﻟﻌﻠﻢ ﺇﺫ ﻫﻮ ﻣﻨﺰﻩ ﻋﻦ ﺍﳌﻜﺎﻥ ﻭﻗﻴﻞ ﺃﻧﺎ ﻣﻌﻪ ﲝﺴﺐ ﻣﺎ ﻗﺼﺪ ﻣﻦ ﺫﻛﺮﻩ‬
‫ﱄ ﻗﻮﻟﻪ ﻓﺈﻥ ﺫﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗﻪ ﰲ ﻧﻔﺴـﻲ ﻳﻌـﲏ ﺇﻥ ﺫﻛـﺮﱐ ﺑﺎﻟﺘﻨﺰﻳـﻪ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺲ ﺳﺮﺍ ﺫﻛﺮﺗﻪ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﺮﲪﺔ ﺳﺮﺍ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺇﻥ ﺫﻛﺮﱐ ﺑـﺎﻟﺘﻌﻈﻴﻢ‬
‫ﺃﺫﻛﺮﻩ ﺑﺎﻹﻧﻌﺎﻡ ﻗﻮﻟﻪ ﻭﺇﻥ ﺫﻛﺮﱐ ﰲ ﻣﻸ ﺃﻱ ﰲ ﲨﺎﻋﺔ ﺫﻛﺮﺗﻪ ﰲ ﻣﻸ ﺧﲑ ﻣﻨﻬﻢ‬
‫ﻳﻌﲏ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﺺ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﻋﻠـﻰ ﺃﻥ‬
‫ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﰒ ﻗﺎﻝ ﻭﻫﻮ ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻋﻠﻰ ﺫﻟﻚ‬
‫ﺷﻮﺍﻫﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻓﻮﺳﻮﺱ ﳍﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻴﺒﺪﻱ ﳍﻤﺎ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻣﺎ ﻭﻭﺭﻱ ﻋﻨﻬﻤﺎ ﻣﻦ ﺳﻮﺀﺍ‪‬ﻤﺎ ﻭﻗﺎﻝ ﻣﺎ ‪‬ﺎﻛﻤﺎ ﺭﺑﻜﻤﺎ ﻋﻦ ﻫﺎﺫﻩ ﺍﻟﺸﺠﺮﺓ ﺇﻻ ﺃﻥ‬
‫ﺗﻜﻮﻧﺎ ﻣﻠﻜﲔ ﺃﻭ ﺗﻜﻮﻧﺎ ﻣﻦ ﺍﳋﺎﻟﺪﻳﻦ ﻭﻻ ﺷﻚ ﺃﻥ ﺍﳋﻠﻮﺩ ﺃﻓﻀﻞ ﻣـﻦ ﺍﻟﻔﻨـﺎﺀ‬
‫ﻓﻜﺬﻟﻚ ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻭﺇﻻ ﻓﻼ ﻳﺼﺢ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﻗﻠﺖ ﻣﺎ ﻭﺍﻓﻖ‬
‫ﺃﺣﺪ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺑﻞ ﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺍﻟﺒﺸـﺮ ﻭﻓﻴـﻪ‬
‫ﺍﳋﻼﻑ ﺍﳌﺸﻬﻮﺭ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺃﺻﺤﺎﺑﻨﺎ ﺍﳊﻨﻔﻴﺔ ﻓﺼﻠﻮﺍ ﰲ ﻫـﺬﺍ‬
‫ﺗﻔﺼﻴﻼ ﺣﺴﻨﺎ ﻭﻫﻮ ﺃﻥ ﺧﻮﺍﺹ ﺑﲏ ﺁﺩﻡ ﺃﻓﻀﻞ ﻣﻦ ﺧﻮﺍﺹ ﺍﳌﻼﺋﻜﺔ ﻭﻋﻮﺍﻡ ﺑﲏ‬
‫ﺁﺩﻡ ﺃﻓﻀﻞ ﻣﻦ ﻋﻮﺍﻣﻬﻢ ﻭﺧﻮﺍﺹ ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﻋﻮﺍﻡ ﺑﲏ ﺁﺩﻡ ﻭﺍﺳﺘﺪﻻﳍﻢ‬
‫‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺑﲏ ﺁﺩﻡ ﻻ ﻳﺘﻢ ﻷﻧﻪ ﳛﺘﻤـﻞ ﺃﻥ ﻳـﺮﺍﺩ‬
‫ﺑﺎﳌﻸ ﺍﳋﲑ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭ ﺃﻫﻞ ﺍﻟﻔﺮﺍﺩﻳﺲ ﻗﻮﻟﻪ ﻭﺇﻥ ﺗﻘﺮﺏ ﺇﱄ ﺑﺸﱪ ﻫﻜﺬﺍ ﺭﻭﺍﻳـﺔ‬
‫ﺍﳌﺴﺘﻤﻠﻲ ﻭﺍﻟﺴﺮﺧﺴﻲ ﺑﺸﱪ ﺑﺰﻳﺎﺩﺓ ﺍﻟﺒﺎﺀ ﰲ ﺃﻭﻟﻪ ﻭﰲ ﺭﻭﺍﻳـﺔ ﻏﲑﳘـﺎ ﺷـﱪﺍ‬
‫ﺑﺎﻟﻨﺼﺐ ﺃﻱ ﻣﻘﺪﺍﺭ ﺷﱪ ﻭﻛﺬﻟﻚ ﺗﻘﺪﻳﺮ ﺫﺭﺍﻋﺎ ﻣﻘﺪﺍﺭ ﺫﺭﺍﻉ ﻭﺗﻘﺪﻳﺮ ﺑﺎﻋﺎ ﻣﻘﺪﺍﺭ‬
‫ﺑﺎﻉ ﻗﻮﻟﻪ ﻫﺮﻭﻟﺔ ﺃﻱ ﺇﺗﻴﺎﻧﺎ ﻫﺮﻭﻟﺔ ﻭﺍﳍﺮﻭﻟﺔ ﺍﻹﺳﺮﺍﻉ ﻭﻧﻮﻉ ﻣﻦ ﺍﻟﻌﺪﻭ ﻭﺃﻣﺜـﺎﻝ‬
‫ﻫﺬﻩ ﺍﻹﻃﻼﻗﺎﺕ ﻟﻴﺲ ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺠﻮﺯ ﺇﺫ ﺍﻟﱪﺍﻫﲔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻘﺎﻃﻌﺔ ﻗﺎﺋﻤﺔ‬
‫ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺘﻬﺎ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﻤﻌﻨﺎﻩ ﻣﻦ ﺗﻘﺮﺏ ﺇﱄ ﺑﻄﺎﻋﺔ ﻗﻠﻴﻠﺔ ﺃﺟﺎﺯﻳﻪ ﺑﺜﻮﺍﺏ‬
‫ﻛﺜﲑ ﻭﻛﻠﻤﺎ ﺯﺍﺩ ﰲ ﺍﻟﻄﺎﻋﺔ ﺃﺯﻳﺪ ﰲ ﺍﻟﺜﻮﺍﺏ ﻭﺇﻥ ﻛﺎﻥ ﻛﻴﻔﻴﺔ ﺇﺗﻴﺎﻧﻪ ﺑﺎﻟﻄﺎﻋﺔ ﻋﻠﻰ‬
‫ﺍﻟﺘﺄﱐ ﻳﻜﻮﻥ ﻛﻴﻔﻴﺔ ﺇﺗﻴﺎﱐ ﺑﺎﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻟﺴﺮﻋﺔ ﻓﺎﻟﻐﺮﺽ ﺃﻥ ﺍﻟﺜﻮﺍﺏ ﺭﺍﺟﺢ ﻋﻠﻰ‬
‫ﺍﻟﻌﻤﻞ ﻣﻀﺎﻋﻒ ﻋﻠﻴﻪ ﻛﻤﺎ ﻭﻛﻴﻔﺎ ﻭﻟﻔﻆ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﻘﺮﺏ ﻭﺍﳍﺮﻭﻟﺔ ﺇﳕﺎ ﻫﻮ ﳎﺎﺯ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺸﺎﻛﻠﺔ ﺃﻭ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺃﻭ ﻋﻠﻰ ﻗﺼﺪ ﺇﺭﺍﺩﺓ ﻟﻮﺍﺯﻣﻬﺎ ﻭﻫﻮ‬
‫ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻘﺪﺳﻴﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻛﺮﻡ ﺃﻛﺮﻡ ﺍﻷﻛﺮﻣﲔ ﻭﺃﺭﺣـﻢ ﺍﻟـﺮﺍﲪﲔ‪.‬‬
‫ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﹸﻛ ‪‬ﺮ‪‬ﻳ ﹴ‬
‫ﺐ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻧ ‪‬ﻤ‪‬ﻴ ﹴﺮ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﻣﻌ‪‬ﺎ ﹺﻭ‪‬ﻳ ﹶﺔ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﺶ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﺻ‪‬ﺎ‪‬ﻟ ﹴﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ﹺ‬
‫ﲔ ﻳ‪‬ـ ﹾﺬ ﹸﻛ ‪‬ﺮﻧﹺﻲ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﺃﻧ‪‬ﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﻇ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻱ ﺑﹺﻲ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﺣ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺴ ‪‬ﻪ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﻭﹺﺇﻥﹾ ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﻓ‪‬ﻲ ‪‬ﻣﹶﻠﹴﺈ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﻣﹶﻠﹴﺈ ‪‬ﺧ‪‬ﻴ ﹴﺮ‬ ‫ﹶﻓﹺﺈ ﹾﻥ ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ‪‬ﻓﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺖ ﹺﺇﹶﻟﻴ‪‬ـ ‪‬ﻪ‬ ‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭﹺﺇ ﹾﻥ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹺﺇ ﹾﻥ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮﺏ‪ ‬ﹺﺇﹶﻟ ‪‬ﻲ ‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺻﺤ‪‬ﻴ ‪‬ﺢ‬ ‫ﺴ ‪‬ﻦ ‪‬‬ ‫ﺚ ‪‬ﺣ ‪‬‬ ‫ﺑ‪‬ﺎﻋ‪‬ﺎ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺃﺗ‪‬ﺎﻧﹺﻲ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭﹶﻟ ﹰﺔ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋ‪‬ﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪ‪‬ﻳ ﹲ‬
‫ﺖ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ‬ ‫ﺏ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺚ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﺤﺪ‪‬ﻳ ‪‬‬ ‫ﺴ ﹺﲑ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺶ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﻔ ِ‬ ‫‪‬ﻭ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ﹺ‬
‫ﺚ ﻗﹶﺎﻟﹸﻮﺍ‬ ‫ﺤﺪ‪‬ﻳ ﹶ‬ ‫ﺾ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻨﹺﻲ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ‪‬ﺓ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﺔ ‪‬ﻭ ‪‬ﻫ ﹶﻜﺬﹶﺍ ﹶﻓ ‪‬‬
‫ﻉ ﹺﺇﹶﻟﻴ‪‬ـ ‪‬ﻪ ﹺﺑ ‪‬ﻤ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮﺗ‪‬ـﻲ‬ ‫ﺕ ﹸﺃ ‪‬ﺳ ﹺﺮ ‪‬‬ ‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹺﺑﻄﹶﺎ ‪‬ﻋﺘ‪‬ﻲ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬‬ ‫ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﹺﺇﺫﹶﺍ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌ‪‬ﻴ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ﹴﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﻓ‪‬ﻲ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﻟﹾﺂﻳ‪‬ـﺔ " ﻓـﺎﺫﻛﺮﻭﱐ‬ ‫‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ ﹺﻭ ‪‬‬
‫ﺃﺫﻛﺮﻛﻢ " ِﻗﹶﺎ ﹶﻝ ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﻧﹺﻲ ﹺﺑﻄﹶﺎ ‪‬ﻋﺘ‪‬ﻲ ﹶﺃ ﹾﺫ ﹸﻛ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﹺﺑ ‪‬ﻤ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮﺗ‪‬ﻲ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ‪‬ﻴ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‬
‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﺷ ﹴﻢ ﺍﻟ ‪‬ﺮ ‪‬ﻣ‪‬ﻠ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ﺍ‪‬ﺑ ﹺﻦ ﹶﻟﻬﹺﻴ ‪‬ﻌ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ﹶﻄﺎ ِﺀ‬ ‫ﺤ‪‬‬‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫‪‬ﺑ ﹺﻦ ‪‬ﻳﺴ‪‬ﺎ ﹴﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌ‪‬ﻴ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ﹴﺮ ﹺﺑ ‪‬ﻬﺬﹶﺍ ‪ .‬ﻗﺎﻝ ﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟـﺎﻣﻊ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ " :‬ﹶﺃﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﻨ ‪‬ﺪ ﹶﻇﻦ‪ ‬ﻋ ‪‬ﺒﺪ‪‬ﻱ" ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣ ﹺﻦ " ﺑﹺﻲ" ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ‪‬ﻲ ﺍﻟ ﱠﻈ ‪‬ﻦ ﹶﻟﻤ‪‬ـﺎ‬
‫ﺕ‬
‫ﻚ ﹺﺇ ﹾﻥ ﹶﻇﻬ‪‬ـ ‪‬ﺮ ‪‬‬ ‫ﲔ ‪‬ﻭ ﹶﺫﻟ‪‬ـ ‪‬‬ ‫ﲔ ﹸﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﺗ‪‬ﺎ ‪‬ﺭ ﹰﺓ ﹺﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻳ ‪‬ﻘ ﹴ‬
‫ﻚ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻘ ﹺ‬ ‫ﺸ ‪‬‬‫ﻛﹶﺎ ﹶﻥ ﻭ‪‬ﺍ ‪‬ﺳ ﹶﻄ ﹰﺔ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﺎﻣ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹺﻝ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ }‬ ‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬‬ ‫ﻚ ﹺﺇﺫﹶﺍ ‪‬‬ ‫ﺸ ‪‬‬‫ﹶﺃﻣ‪‬ﺎﺭ‪‬ﺍ‪‬ﺗ ‪‬ﻪ ‪ ,‬ﻭﹺﺑﻤ‪ ‬ﻌﻨ‪‬ﻰ ﺍﻟ ‪‬‬
‫ﻱ ﻳ‪‬ﻮ‪‬ﻗﻨ‪‬ﻮ ﹶﻥ ‪ ,‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﺜﱠﺎﻧﹺﻲ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ }‬ ‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ ﹸﻈﻨ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﻠﹶﺎﻗﹸﻮ ‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ { ﹶﺃ ‪‬‬
‫ﺚ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹺﺇﺟ‪‬ـﺮ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ‬ ‫ﺤﺪ‪‬ﻳ ‪‬‬ ‫ﻱ ‪‬ﺗ ‪‬ﻮ ‪‬ﻫﻤ‪‬ﻮﺍ ‪ ،‬ﻭ‪‬ﺍﻟ ﱠﻈ ‪‬ﻦ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹺﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺮ ﹺﺟﻌ‪‬ﻮ ﹶﻥ { ﹶﺃ ‪‬‬
‫ﺐ ﹶﻇ‪‬ﻨ ‪‬ﻪ ﺑﹺﻲ ‪‬ﻭﹶﺃ ﹾﻓ ‪‬ﻌ ﹸﻞ ﹺﺑ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻗﻌ‪‬ـ ‪‬ﻪ‬ ‫ﺴ ﹺ‬ ‫‪‬ﻋﻠﹶﻰ ﻇﹶﺎ ‪‬ﻫ ﹺﺮ ‪‬ﻩ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﺃﻧ‪‬ﺎ ﹸﺃﻋ‪‬ﺎ ‪‬ﻣﹸﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ‪‬‬
‫ﻑ ‪‬ﻭ ‪‬ﺣﺴ‪‬ـ ‪‬ﻦ‬ ‫ﺨ ‪‬ﻮ ‪‬‬ ‫ﺐ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﺀ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﺚ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬ﻐﻠ‪‬ﻴ ﹺ‬ ‫ﺤ ﱡ‬ ‫‪‬ﻣﻨ‪‬ﻲ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ﹴﺮ ﹶﺃ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ‪ ,‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﻟ ﱠﻈ ‪‬ﻦ‬ ‫ﺤِ‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ ‪ :‬ﻟﹶﺎ ‪‬ﻳﻤ‪‬ﻮﺗ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹺﺇﻟﱠﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬‬ ‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺍﻟ ﱠﻈ ‪‬ﻦ ﹺﺑﺎﹶﻟﱠﻠ ‪‬ﻪ ﹶﻛ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﲑ ‪‬ﻩ‬‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﺃﻧ‪‬ﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻳﻘ‪‬ﻴﹺﻨ ‪‬ﻪ ﺑﹺﻲ ‪‬ﻭ ‪‬ﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ ﹺﺑﹶﺄ ﱠﻥ ‪‬ﻣ ‪‬‬ ‫ﹺﺑﺎﹶﻟﱠﻠ ‪‬ﻪ ‪ ,‬ﻭ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ﺑﹺﺎﻟ ﱠﻈ ‪‬ﻦ ﺍﹾﻟ‪‬ﻴ ‪‬ﻘ ‪‬‬
‫ﻀﻴ‪‬ﺖ ﹺﺑ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ﹴﺮ ﹶﺃ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ﻟﹶﺎ ‪‬ﻣ ‪‬ﺮ ‪‬ﺩ ﹶﻟ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻄ ‪‬ﻲ‬ ‫ﹺﺇﹶﻟ ‪‬ﻲ ‪‬ﻭ ‪‬ﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﻭﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ﹶﻗ ‪‬‬
‫‪‬ﻟﻤ‪‬ﺎ ‪‬ﻣ‪‬ﻨﻌ‪‬ﺖ ‪‬ﻭﻟﹶﺎ ﻣ‪‬ﺎﹺﻧ ‪‬ﻊ ‪‬ﻟﻤ‪‬ﺎ ﹶﺃ ‪‬ﻋ ﹶﻄﻴ‪‬ﺖ ‪‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿ‪‬ﻲ ‪ :‬ﻗ‪‬ﻴ ﹶﻞ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﺑﹺﺎﹾﻟ ‪‬ﻐ ﹾﻔﺮ‪‬ﺍ ‪‬ﻥ ﹶﻟ ‪‬ﻪ ﹺﺇﺫﹶﺍ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟﹺﺈﺟ‪‬ﺎ‪‬ﺑ ﹸﺔ ﹺﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ﺎ ﻭ‪‬ﺍﹾﻟ ‪‬ﻜﻔﹶﺎ‪‬ﻳ ﹸﺔ ﹺﺇﺫﹶﺍ ﹶﻃﹶﻠ‪‬ﺒﻬ‪‬ﺎ ‪ .‬ﻭﻗ‪‬ﻴ ﹶﻞ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑﹺـ ‪‬ﻪ‬ ‫‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ﹶﻘﺒ‪‬ﻮ ﹸﻝ ﹺﺇﺫﹶﺍ ﺗ‪‬ﺎ ‪‬‬
‫ﺻ ‪‬ﺢ " ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ" ﹶﺃ ‪‬‬
‫ﻱ ﺑﹺﺎﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮﻓ‪‬ﻴ ﹺﻖ ﻭ‪‬ﺍﻟ ‪‬ﺮﻋ‪‬ﺎﻳ‪‬ـ ‪‬ﺔ‬ ‫ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﺗ ﹾﺄﻣ‪‬ﻴ ﹸﻞ ﺍﹾﻟ ‪‬ﻌ ﹾﻔ ﹺﻮ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭ‪‬ﺍﹾﻟ ﹺﻬﺪ‪‬ﺍ‪‬ﻳ ‪‬ﺔ ﻭ‪‬ﺍﹾﻟﹺﺈﻋ‪‬ﺎ‪‬ﻧ ‪‬ﺔ ﹶﺃﻣ‪‬ﺎ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ } ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ﺎ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ { ﹶﻓ ‪‬ﻤ ‪‬ﻌﻨ‪‬ـﺎ ‪‬ﻩ ﺑﹺـﺎﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ‬
‫ﺴ ‪‬ﻪ ﹶﺫ ﹶﻛﺮ‪‬ﺗﻪ ﻓ‪‬ـﻲ ‪‬ﻧ ﹾﻔﺴِـﻲ" ﹶﺃ ‪‬‬
‫ﻱ ﹺﺇ ﹾﻥ‬ ‫ﻱ " ﹶﻓﹺﺈ ﹾﻥ ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﻓ‪‬ﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﻭ‪‬ﺍﹾﻟﹺﺈﺣ‪‬ﺎ ﹶﻃ ‪‬ﺔ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨ ‪‬ﻮ ﹺﻭ ‪‬‬
‫ﻆ " ‪‬ﻭﹺﺇ ﹾﻥ‬
‫ﺏ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﺔ ‪‬ﺳﺮ‪‬ﺍ ﻗﹶﺎﹶﻟ ‪‬ﻪ ﺍﹾﻟﺤ‪‬ﺎ‪‬ﻓ ﹸ‬
‫ﺲ ‪‬ﺳﺮ‪‬ﺍ ﹶﺫ ﹶﻛﺮ‪‬ﺗﻪ ﺑﹺﺎﻟﱠﺜﻮ‪‬ﺍ ﹺ‬
‫ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﺑﹺﺎﻟ‪‬ﺘ‪‬ﻨﺰﹺﻳ ‪‬ﻪ ﻭ‪‬ﺍﻟ‪‬ﺘ ﹾﻘﺪ‪‬ﻳ ﹺ‬
‫ﲔ ﹶﺃ ‪‬ﻭ ﻓ‪‬ﻲ‬ ‫ﹶﺫ ﹶﻛ ‪‬ﺮﻧﹺﻲ ﻓ‪‬ﻲ ‪‬ﻣ ﹶﻠ‪‬ﺄ" ﹺﺑ ﹶﻔ‪‬ﺘ ﹺﺢ ﺍﹾﻟﻤ‪‬ﻴ ﹺﻢ ﻭ‪‬ﺍﻟﻠﱠﺎ ﹺﻡ ‪‬ﻣ ‪‬ﻬﻤ‪‬ﻮ ‪‬ﺯ ﹶﺃ ‪‬‬
‫ﻱ ‪‬ﻣ ‪‬ﻊ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺔ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬
‫ﲔ‬
‫ـﻲ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎ‪‬ﺋ ﹶﻜـ ﹶﺔ ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ـ ‪‬ﺮﹺﺑ ‪‬‬ ‫ـﻲ ‪‬ﻣﹶﻠـ‪‬ﺄ ‪‬ﺧ‪‬ﻴ ـ ﹴﺮ " ‪‬ﻳ ‪‬ﻌﹺﻨـ‬ ‫ـﻪ ‪‬ﻓـ‬ ‫ﻀـ ‪‬ﺮ‪‬ﺗ ﹺﻬ ‪‬ﻢ " ﹶﺫ ﹶﻛﺮ‪‬ﺗـ‬ ‫‪‬ﺣ ‪‬‬
‫ﻱ ‪‬ﻣ ﹾﻘﺪ‪‬ﺍﺭ‪‬ﺍ ﹶﻗﻠ‪‬ﻴﻠﹰـﺎ ‪.‬‬ ‫ﺏ ﹺﺇﹶﻟﻲ‪ ‬ﺷ ‪‬ﺒﺮ‪‬ﺍ" ﹶﺃ ‪‬‬
‫ﻱ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣﹶﻠ‪‬ﺄ ﺍﻟﺬﱠﺍ ‪‬ﻛﺮﹺﻳ ‪‬ﻦ " ‪‬ﻭﹺﺇ ﹾﻥ ‪‬ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫" ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ" ﹶﺃ ‪‬‬
‫ﻱ ‪‬ﻣ ‪‬ﻦ‬
‫ﺏ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱠﻈ ‪‬ﺮ‪‬ﻓ‪‬ﻴ ‪‬ﺔ ﹶﺃ ‪‬‬
‫ﺠﺰ‪‬ﺍ ِﺀ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮ ‪‬‬ ‫ﻁ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬‫ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ‪‬ﻲ ‪‬ﺷ‪‬ﺒﺮ‪‬ﺍ ‪‬ﻭ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﻭﺑ‪‬ﺎﻋ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﺏ ﹺﺇﹶﻟﻲ‪ ‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮﺑ‪‬ﺖ ﹺﺇﹶﻟ ‪‬ﻴ ‪‬ﻪ ﺑ‪‬ﺎﻋ‪‬ﺎ ( ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻣ ‪‬ﺪ‬
‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ ‪‬ﻣ ﹾﻘﺪ‪‬ﺍ ‪‬ﺭ ‪‬ﺷ‪‬ﺒ ﹴﺮ ( ‪‬ﻭﹺﺇ ﹾﻥ ‪‬ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺍﹾﻟﻴ‪‬ــــ ‪‬ﺪ‪‬ﻳ ﹺﻦ ‪‬ﻭﻣ‪‬ــــﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ــــﺎ ﻣ‪‬ــــ ‪‬ﻦ ﺍﹾﻟﺒ‪‬ــــ ‪‬ﺪ ‪‬ﻥ‬
‫ﺸ ﹺﻲ ﺩ‪‬ﻭ ﹶﻥ‬ ‫ﻉ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫" ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺃﺗ‪‬ﺎﻧﹺﻲ" ﺣ‪‬ﺎ ﹶﻝ ﹶﻛ ‪‬ﻮﹺﻧ ‪‬ﻪ " ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ﹶﺃ‪‬ﺗﻴ‪‬ﺘﻪ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭﹶﻟ ﹰﺔ " ‪‬ﻫ ‪‬ﻲ ﺍﹾﻟﹺﺈ ‪‬ﺳﺮ‪‬ﺍ ‪‬‬
‫ﻉ ‪‬ﻣ ‪‬ﻦ‬‫ﻱ ‪‬ﻣ ‪‬ﻬ ‪‬ﺮ ﹺﻭﻟﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ﹾﻔﻌ‪‬ﻮ ﹲﻝ ‪‬ﻣ ﹾﻄﹶﻠ ‪‬ﻖ ‪‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ‪‬ﻬ ‪‬ﺮ ‪‬ﻭﹶﻟ ﹶﺔ ‪‬ﻧ ‪‬ﻮ ‪‬‬‫ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ﹺﻭ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ‪‬ﻲ ‪‬ﻫ ‪‬ﻲ ﺣ‪‬ﺎ ﹲﻝ ﹶﺃ ‪‬‬
‫ﺤ ‪‬ﻤ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺤ‪‬ﺎ ﹺﻝ ﹶﺃ ‪‬ﻭﻟﹶﻰ ‪‬ﻟﹶﺄ ﱠﻥ ﹶﻗﺮﹺﻳ‪‬ﻨ ‪‬ﻪ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ‬ ‫ﺖ ﺍﹾﻟ ﹶﻘ ‪‬ﻬ ﹶﻘﺮ‪‬ﻯ ‪ ,‬ﹶﻟ ‪‬ﻜ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟﹺﺈ‪‬ﺗﻴ‪‬ﺎ ‪‬ﻥ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﻛ ‪‬ﺮ ‪‬ﺟ ‪‬ﻌ ‪‬‬
‫ﺕ ‪‬ﻭ‪‬ﻳﺴ‪‬ـ‪‬ﺘﺤ‪‬ﻴ ﹸﻞ‬ ‫ﺼﻔﹶﺎ ‪‬‬ ‫ﺚ ﺍﻟ ‪‬‬ ‫ﺚ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺣ‪‬ﺎﺩ‪‬ﻳ ‪‬‬ ‫ﺤﺪ‪‬ﻳ ﹸ‬ ‫ﻱ ‪ :‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺣ‪‬ﺎ ﹲﻝ ﻟﹶﺎ ‪‬ﻣﺤ‪‬ﺎﹶﻟ ﹶﺔ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨ ‪‬ﻮ ﹺﻭ ‪‬‬
‫ﺏ ﹺﺇﹶﻟ ‪‬ﻲ ﹺﺑﻄﹶﺎ ‪‬ﻋﺘ‪‬ﻲ ‪‬ﺗ ﹶﻘ ‪‬ﺮﺑ‪‬ﺖ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﹺﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﺘ‪‬ـﻲ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮﻓ‪‬ﻴـ ﹺﻖ ‪,‬‬ ‫ﹺﺇﺭ‪‬ﺍ ‪‬ﺩ ﹸﺓ ﻇﹶﺎ ‪‬ﻫ ﹺﺮ ‪‬ﻩ ‪ ,‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﻱ‬
‫ﻉ ﻓ‪‬ﻲ ﻃﹶﺎ ‪‬ﻋﺘ‪‬ﻲ ﹶﺃ‪‬ﺗﻴ‪‬ﺘﻪ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭﻟﹶـ ﹰﺔ ﹶﺃ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟﹺﺈﻋ‪‬ﺎ‪‬ﻧ ‪‬ﺔ ﹶﺃ ‪‬ﻭ ﹺﺇ ﹾﻥ ﺯ‪‬ﺍ ‪‬ﺩ ﹺﺯﺩ‪‬ﺕ ﹶﻓﹺﺈ ﹾﻥ ﹶﺃﺗ‪‬ﺎﻧﹺﻲ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ‪‬ﻭﹶﺃ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﺸ ﹺﻲ ﺍﹾﻟ ﹶﻜ‪‬ﺜ ﹺﲑ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻮﺻ‪‬ﻮ ﹺﻝ ﹺﺇﹶﻟﻰ‬ ‫ﺻ‪‬ﺒﺒ‪‬ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹶﺔ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﻘﹾﺘﻪ ﹺﺑﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ﹸﺃ ‪‬ﺣ ﹺﻮ ‪‬ﺟ ‪‬ﻪ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬‬
‫ﺐ ‪‬ﺗ ﹶﻘ ‪‬ﺮﹺﺑ ‪‬ﻪ ‪‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪ .‬ﻭﻛﹶـﺬﹶﺍ‬ ‫ﺴ ﹺ‬ ‫ﻀﻌ‪‬ﻴ ﹶﻔ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ‪ ,‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﱠﻥ ‪‬ﺟﺰ‪‬ﺍ َﺀ ‪‬ﻩ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﺗ ‪‬‬
‫ﺐ‬
‫ﻕ ﻭ‪‬ﺍﻟﺮ‪‬ﺍ ‪‬ﻏ ‪‬‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎ ﹺﺭ ﹺ‬ ‫ﲔ ‪‬ﻭﺻ‪‬ﺎ ‪‬ﺣ ‪‬‬ ‫ﻆ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻴﹺﻨ ‪‬ﻲ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺑﻄﱠﺎ ﹴﻝ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ‪‬ﺘ ﹺ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ‪‬ﻲ ﻭ‪‬ﺍﹾﻟﺤ‪‬ﺎ‪‬ﻓ ﹸ‬
‫‪‬ﻭ ﹶﻏﻴ‪‬ـــــــ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻣ‪‬ـــــــ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ـــــــﺎ ِﺀ ‪.‬‬
‫ﺢ ( ‪‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﺍﻟﺸ‪‬ـ‪‬ﻴﺨ‪‬ﺎ ‪‬ﻥ ‪‬ﻭﻳ‪‬ـ ‪‬ﺮﻭ‪‬ﻯ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺻﺤ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ ) :‬ﻫﺬﹶﺍ ‪‬ﺣﺪ‪‬ﻳ ﹲ‬
‫ﺏ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﺷ ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺗ ﹶﻘﺮ‪‬ﺑ‪‬ﺖ ﹺﺇﹶﻟ ‪‬ﻴ ‪‬ﻪ ‪‬ﺫﺭ‪‬ﺍﻋ‪‬ﺎ "‬
‫ﺚ ‪ " :‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹶﻘﺮ‪ ‬‬
‫ﺤﺪ‪‬ﻳ ‪‬‬
‫ﲑ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺴﹺ‬‫ﺶ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﻔ ِ‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ﹺ‬
‫ﺦ‬
‫ﺚ ﹺﺇﻟﹶـ ‪‬‬
‫ﺤﺪ‪‬ﻳ ﹶ‬
‫ﺾ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﻓﺴ‪‬ﺮ‪ ‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪‬ﻳ ‪‬ﻌﻨﹺﻲ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ‪‬ﺓ ﻭ‪‬ﺍﻟﺮ‪ ‬ﺣ ‪‬ﻤ ‪‬ﺔ ‪‬ﻭ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﻱ ‪‬ﻭ ﹶﻏﻴ‪‬ـــ ‪‬ﺮ ‪‬ﻩ ﹶﻛﻤ‪‬ـــﺎ ‪‬ﻋ ‪‬ﺮﻓﹾـــﺖ ‪.‬‬ ‫‪‬ﻭﻛﹶـــﺬﹶﺍ ﹶﻓﺴ‪‬ـــ ‪‬ﺮ ‪‬ﻩ ﺍﻟﻨ‪‬ـــ ‪‬ﻮ ﹺﻭ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺼ ‪‬ﺪﹶﻗ ‪‬ﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹺﺭﻭ‪‬ﺍ‪‬ﻳ ‪‬ﺔ‬
‫ﻀ ﹺﻞ ﺍﻟ ‪‬‬ ‫ﺏ ﹶﻓ ‪‬‬‫ﻱ ﻓ‪‬ﻲ ﺑ‪‬ﺎ ﹺ‬ ‫ﹸﻗﻠﹾﺖ ‪ :‬ﻟﹶﺎ ﺣ‪‬ﺎ ‪‬ﺟ ﹶﺔ ﹺﺇﻟﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺘ ﹾﺄﻭﹺﻳ ﹺﻞ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﺘ ‪‬ﺮ ‪‬ﻣ ‪‬ﺬ ‪‬‬
‫ﺼ ‪‬ﺪﹶﻗ ﹶﺔ ‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹸﺬﻫ‪‬ﺎ ﹺﺑ‪‬ﻴﻤ‪‬ﻴﹺﻨ ‪‬ﻪ ﹺﺇﹶﻟ ‪‬ﺦ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﹶﻏﻴ‪‬ـ ‪‬ﺮ‬ ‫ﺚ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ :‬ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ﹾﻘ‪‬ﺒ ﹸﻞ ﺍﻟ ‪‬‬ ‫‪‬ﺣﺪ‪‬ﻳ ‪‬‬
‫ﺕ‬ ‫ﺼﻔﹶﺎ ‪‬‬ ‫ﺕ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺸﹺﺒ ‪‬ﻪ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺎ ‪‬‬ ‫ﺚ ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺤﺪ‪‬ﻳ ‪‬‬ ‫ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ ﻓ‪‬ﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺕ ﻓ‪‬ﻲ‬ ‫ﺖ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺎ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ‪‬ﺪ ‪‬ﺗﹾﺜ‪‬ﺒ ‪‬‬‫ﺏ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹸﻛ ﱠﻞ ﹶﻟ‪‬ﻴﹶﻠ ‪‬ﺔ ﹺﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫‪‬ﻭ‪‬ﻧﺰ‪‬ﻭ ﹺﻝ ﺍﻟ ‪‬ﺮ ‪‬‬
‫ﺲ‬
‫ﻚ ﺑ‪‬ـ ﹺﻦ ﹶﺃﻧ‪‬ـ ﹴ‬ ‫ﻱ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎ‪‬ﻟ ‪‬‬ ‫ﻒ ‪ ,‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﺭ ﹺﻭ ‪‬‬ ‫‪‬ﻫﺬﹶﺍ ‪‬ﻭ‪‬ﻧ ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ﹺﺑﻬ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺚ ﹶﺃ ‪‬ﻣﺮ‪‬ﻭﻫ‪‬ﺎ ﹺﺑﻠﹶﺎ‬ ‫‪‬ﻭ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪‬ﺑ ﹺﻦ ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹶﺔ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ﹺﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻓ‪‬ﻲ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩ‪‬ﻳ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺔ ﹺﺇﹶﻟ ‪‬ﺦ‪ .‬ﻗﻠﺖ ﻭﻛﻴﻒ ﻳﻘﺎﻝ‬ ‫ﺴ‪‬ﻨ ‪‬ﺔ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻒ ‪‬ﻭ ‪‬ﻫ ﹶﻜﺬﹶﺍ ﹶﻗ ‪‬ﻮ ﹸﻝ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﻟ ‪‬‬‫ﹶﻛ‪‬ﻴ ‪‬‬
‫ﻻ ﺣﺎﺟﺔ ﺇﱃ ﺗﺄﻭﻳﻠﻪ ﻭﻫﻮ ﻋﲔ ﺍﳌﻄﻠﻮﺏ ﺗﺒﻌﺎ ﻟﻠﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻛﻤﺎ ﻗـﺮﺭﻩ ﺍﻹﻣـﺎﻡ‬
‫ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻄﱪﻱ ﻭﻗﺒﻠﻬﻢ ﺍﻟﺘﺎﺑﻌﻲ ﻗﺘﺎﺩﺓ ﺑﻞ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺸﺎﺭﺡ ﺃﻥ ﻳﻘﺮﺭ ﻣﺎ‬
‫ﻗﺮﺭﻩ ﻫﺆﻻﺀ ﻓﺤﻴﺚ ﺛﺒﺖ ﻋﻨﻬﻢ ﻧﺜﺒﺖ ﻣﺎ ﺃﺛﺒﺘﻮﻩ ﻭﻻ ﳔﺎﻟﻒ ﲨﻬﻮﺭﻫﻢ ‪ ،‬ﻓﻘﺪ ﺛﺒـﺖ‬
‫ﻋﻦ ﺃﲪﺪ ﻭﻗﺘﺎﺩﺓ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﳊﺎﻓﻆ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﳍﻴﺜﻤﻲ ﻛﺬﻟﻚ ﰲ ﻛﺘﺎﺑﻪ ﳎﻤﻊ‬
‫ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﺃﻳﻀﺎ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺇﺑﻄﺎﻝ ﺍﻟﺘﺄﻭﻳﻼﺕ ﻛﻤﺎ ﺳﻨﺒﻴﻨﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻭﺍﻋﻠـﻢ ﺃﻥ ﺍﻟﺸـﺎﺭﺡ‬
‫ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ﻫﺬﺍ ﻭﺍﻓﻖ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﲢﺮﱘ ﺍﻟﺘﻮﺳﻞ ﺑﺎﳊﻲ ﺍﳊﺎﺿﺮ ﻭﺍﳌﻴﺖ ﺍﻟﺼـﺎﱀ‬
‫ﺍﻟﻔﺎﺿﻞ ﻛﻤﺎ ﰲ ﺷﺮﺣﻪ ﻫﺬﺍ ﻓﺎﺣﺬﺭﻩ ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺬﻱ ﻧﻘﻞ ﻋﻨﻪ ﻫـﺬﺍ ﺍﻟﺸـﺎﺭﺡ‬
‫ﺍﻟﺘﻔﻮﻳﺾ ﻫﻮ ﻧﻔﺴﻪ ﺫﻛﺮ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺘﻔﺼﻴﻠﻲ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻦ ﺟﺎﻣﻌﻪ ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﺍﳉﺰﺀ ‪ 10‬ﺻﻔﺤﺔ ‪ 323‬ﻋﻦ ﺷﺮﻳﺢ ﻗﺎﻝ ‪ :‬ﲰﻌـﺖ‬
‫ﺭﺟﻼ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻗﻢ ﺇﱄ ﺃﻣﺶ ﺇﻟﻴﻚ ﻭﺍﻣﺶ ﺇﱄ ﺃﻫﺮﻭﻝ ﺇﻟﻴﻚ‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﻏﲑ ﺷﺮﻳﺢ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﻫﻮ ﺛﻘﺔ ‪،‬ﻭﻋﻦ ﻳﺰﻳﺪ‬
‫ﺑﻦ ﻧﻌﻴﻢ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ ﺑﺎﻟﻔﺴﻄﺎﻁ ﻳﻘﻮﻝ ‪ :‬ﲰﻌﺖ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﺗﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺷﱪﺍ ﺗﻘﺮﺏ ﺇﻟﻴـﻪ‬
‫ﺫﺭﺍﻋﺎ ﻭﻣﻦ ﺗﻘﺮﺏ ﺇﻟﻴﻪ ﺫﺭﺍﻋﺎ ﺗﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺎﻋﺎ ﻭﻣﻦ ﺃﻗﺒﻞ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎﺷﻴﺎ ﺃﻗﺒﻞ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ﻣﻬﺮﻭﻻ ﻭﺍﷲ ﺃﻋﻠﻰ ﻭﺃﺟﻞ ﻭﺍﷲ ﺃﻋﻠﻰ ﻭﺃﺟﻞ ﻭﺍﷲ ﺃﻋﻠﻰ ﻭﺃﺟـﻞ‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺇﺳﻨﺎﺩﳘﺎ ﺣﺴﻦ ‪ .- .‬ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﺍﳉـﺰﺀ ‪10‬‬
‫ﺻﻔﺤﺔ ‪ 79‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ‪:‬‬
‫ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺇﻥ ﺫﻛﺮﺗﲏ ﰲ ﻧﻔﺴﻚ ﺫﻛﺮﺗﻚ ﰲ ﻧﻔﺴـﻲ ﻭﺇﻥ ﺫﻛـﺮﺗﲏ ﰲ ﻣـﻸ‬
‫ﺫﻛﺮﺗﻚ ﰲ ﻣﻸ ﺧﲑ ﻣﻨﻪ ﻭﺇﻥ ﺩﻧﻮﺕ ﻣﲏ ﺷﱪﺍ ﺩﻧﻮﺕ ﻣﻨﻚ ﺫﺭﺍﻋﺎ ﻭﺇﻥ ﺩﻧـﻮﺕ‬
‫ﻣﲏ ﺫﺭﺍﻋﺎ ﺩﻧﻮﺕ ﻣﻨﻚ ﺑﺎﻋﺎ ﻭﺇﻥ ﺃﺗﻴﺘﲏ ﲤﺸﻲ ﺃﺗﻴﺘﻚ ﺃﻫﺮﻭﻝ ﻗﺎﻝ ﻗﺘـﺎﺩﺓ ‪ :‬ﻭﺍﷲ‬
‫ﺑـــــــﺎﳌﻐﻔﺮﺓ‬ ‫ﺗﻌـــــــﺎﱃ ﺃﺳـــــــﺮﻉ‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﺍﻧﺘﻬﻰ ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﳊﻨﺒﻠـﻲ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺍﺑﻄﺎﻝ ﺍﻟﺘﺎﻭﻳﻼﺕ ﺹ ‪ 225‬ﻭﺟﺪﺕ ﺭﲪﱵ ﻭﻓﻀﻠﻲ ﻭﺛﻮﺍﰊ ﻭﻛﺮﺍﻣﱵ‬
‫ﰲ ﻋﻴﺎﺩﺗﻚ ﻟﻪ‪ ،‬ﻳﺒﲔ ﺻﺤﺔ ﻫﺬﺍ ﻣﺎ ﺣﺪﺛﻨﺎﻩ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﺎﺳﻨﺎﺩﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ‪ ،‬ﻭﺃﻧﺎ ﻣﻌﻪ‪ ،‬ﺇﻥ ﺗﻘﺮﺏ ﺇﱄ ﺫﺭﺍﻋـﺎ‬
‫ﺗﻘﺮﺏ ﺍﷲ ﺍﻟﻴﻪ ﺑﺎﻋﺎ ﻭﻣﻦ ﺟﺎﺀ ﳝﺸﻲ ﺃﻗﺒﻞ ﺍﷲ ﺍﻟﻴﻪ ﺑﺎﳋﲑ ﻳﻬﺮﻭﻝ "ﻓـﺒﲔ ﰲ ﻫـﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﺃﻥ ﻗﺮﺑﻪ ﻣﻦ ﻋﺒﺪﻩ ﺑﺎﻟﺜﻮﺍﺏ ﻛﺬﻟﻚ ﻫﺎ ﻫﻨﺎ ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺘﺄﻭﻝ ﻗﻮﻟﻪ "ﻭﻭﺟﺪ‬
‫ﺍﷲ ﻋﻨﺪﻩ "ﺍﻟﻨﻮﺭ ‪ 39‬ﻣﻌﻨﺎﻩ ﻭﺟﺪ ﻋﻘﺎﺑﻪ ﻭﺣﺴﺎﺑﻪ‪ ،‬ﺍﻧﺘﻬﻰ ﻭ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺫﻛﺮﻩ‬
‫ﺃﺑﻮ ﻳﻌﻠﻰ ﳐﺘﺼﺮﺍ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ‪ :‬ﻭﻣﻦ ﺗﻘﺮﺏ ﺇﱃ ﺍﻟﺒﺎﺭﻱ ﺟﻞ ﻭﻋﻼ ﺑﻘﺪﺭ ﺷﱪ ﻣـﻦ ﺍﻟﻄﺎﻋـﺎﺕ‬
‫ﻛﺎﻥ ﻭﺟﻮﺩ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ﻣﻦ ﺍﻟﺮﺏ ﻣﻨﻪ ﻟﻪ ﺃﻗﺮﺏ ﺑﺬﺭﺍﻉ‪ ،‬ﻭﻣﻦ ﺗﻘﺮﺏ ﺇﱃ ﻣﻮﻻﻩ‬
‫ﺟﻞ ﻭﻋﻼ ﺑﻘﺪﺭ ﺫﺭﺍﻉ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻛﺎﻧﺖ ﺍﳌﻐﻔﺮﺓ ﻣﻨﻪ ﺃﻗﺮﺏ ﺑﺒﺎﻉ ﻭﻣﻦ ﺃﺗـﻰ ﰲ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻄﺎﻋﺎﺕ ﺑﺎﻟﺴﺮﻋﺔ ﻛﺎﳌﺸﻲ‪ ،‬ﺃﺗﺘﻪ ﺃﻧﻮﺍﻉ ﺍﻟﻮﺳﺎﺋﻞ ﻭﻭﺟﻮﺩ ﺍﻟﺮﺃﻓـﺔ ﻭﺍﻟﺮﲪـﺔ‬
‫ﻭﺍﳌﻐﻔﺮﺓ ﺑﺎﻟﺴﺮﻋﺔ ﻛﺎﳍﺮﻭﻟﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻰ ﻭﺃﺟﻞ ﺍﻧﺘﻬﻰ ‪ .91-2‬ﻭﻗـﺎﻝ ﺍﻟﻘﺎﺿـﻲ‬
‫ﺍﺑﻮﻳﻌﻠﻰ ﻭﺃﻣﺎ ﻗﻮﻟﻪ "ﻣﻦ ﻗﺮﺏ ﺷﱪﺍ ﻗﺮﺑﺖ ﻣﻨﻪ ﺫﺭﺍﻋﺎ "ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺘﻘﺮﻳﺐ ﻣﻦ ﺭﲪﺘﻪ‬
‫ﻭﻛﺮﺍﻣﺘﻪ ﻻﻧﻪ ﺭﻭﻱ ﺫﻟﻚ ﻣﻔﺴﺮﺍ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ‪ ،‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋـﻦ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ "ﻣﻦ ﺟﺎﺀ ﳝﺸﻲ ﺃﻗﺒﻞ ﺍﷲ ﺇﻟﻴﻪ ﺑﺎﳋﲑ ﻳﻬﺮﻭﻝ "ﻓﻘـﺪ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺭﺩ ﺍﻟﺘﻔﺴﲑ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﻀﻴﻨﺎ ﺑﺎﳌﻄﻠﻖ ﻣﻨﻪ ﻋﻠﻰ‬
‫ﺍﳌﻘﻴﺪ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻠﻰ ‪ :‬ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ "ﻻ ﺗﺴﺒﻮﺍ ﺍﻟﺪﻫﺮ ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﺪﻫﺮ "ﺃﺧﺮﺟﻪ ﺃﲪـﺪ ﻭﻣﺴـﻠﻢ‬
‫ﻭﺍﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻠﻔﻆ ﻓﺎﻥ ﺍﷲ ﻫﻮ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻟﻔﻆ ﳌﺴﻠﻢ ﻓﺎﱐ ﺃﻧﺎ ﺍﻟﺪﻫﺮ ﻭﺍﺧﺮﺟﻪ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺳﻔﻴﺎﻥ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳﺆﺫﻳﲏ ﺍﺑﻦ ﺍﺩﻡ ﻳﺴﺐ ﺍﻟـﺪﻫﺮ‬
‫ﻭﺍﻧﺎ ﺍﻟﺪﻫﺮ ﺑﻴﺪﻱ ﺍﻷﻣﺮ ﺃﻗﻠﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ "ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﻔﺮﺍﺀ ﺍ‪‬ﺴﻢ ﰲ ﻛﺘﺎﺑـﻪ‬
‫ﺇﺑﻄﺎﻝ ﺍﻟﺘﺎﻭﻳﻼﺕ‪ ،‬ﻓﻘﺪ ﺑﲔ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﺍﻥ ﺍﳋﱪ ﻟﻴﺲ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﺍﻧـﻪ ﻭﺭﺩ‬
‫ﻋﻠﻰ ﺳﺒﺐ ﻭﻗﺎﻝ ﻭﻗﺪ ﺫﻛﺮ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺭﲪﻪ ﺍﷲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻛﺘﺎﺑـﻪ‬
‫ﻭﻗﺎﻝ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺴﻤﻰ ﺍﷲ ﺩﻫﺮﺍ ﻭﺍﻻﻣﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﻻﻧﻪ ﻗـﺪ ﺭﻭﻱ ﰲ ﺑﻌـﺾ‬
‫ﺍﻟﻔﺎﻅ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ﻣﻨﻊ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺍﻧﺘﻬﻰ ﻭﻫﻮ ﻣﻦ ﺃﻛﺜـﺮ ﺍ‪‬ﺴـﻤﺔ‬
‫ﺗﺸﺪﺩﺍ ﺑﺎﻻﺧﺬ ﺑﺎﻟﻈﺎﻫﺮ ﺍﳌﺘﻌﺎﺭﻑ ﻣﻨﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺴﺘﻄﻊ ﺩﻓﻊ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺳﻠﻜﻪ ﰲ‬
‫ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﻛﻤﺎ ﺑﻴﻨﺘﻪ ﻋﻨﻪ ‪ .‬ﻓﺎﺋﺪﺓ ﻭﻗﺎﻋﺪﺓ ﻣﻬﻤﺔ ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪:‬‬
‫ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺧﻼﻝ ﻛﻼﻣﻪ ﻋﻦ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺀﺍﻥ ﻭﻇﺎﻫﺮﺍ ﻳﻌﺮﻑ ﰲ ﺳﻴﺎﻗﻪ ﺃﻧﻪ ﻳﺮﺍﺩ ﺑـﻪ‬
‫ﻏﲑ ﻇﺎﻫﺮﻩ "ﻗﻠﺖ ﻭﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﺫﻛﺮﻩ ﰲ ﺍﻻﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﺑﻌﺪ ﺫﻛﺮ ﺣﺪﻳﺚ‬
‫ﻳﺎ ﺍﺑﻦ ﺍﺩﻡ ﻣﺮﺿﺖ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ‪ ،‬ﻳﻌﲏ ﻳﺮﺍﺩ ﺑﺎﻟﻠﻔﻆ ﺍﳌﻌﲎ ﺍﳌﺮﺟﻮﺡ ﺑﺪﻻﻟﺔ ﺍﻟﺴـﻴﺎﻕ‬
‫ﻭﻣﺎ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻣـﺆﻭﻝ ﺃﻱ‬
‫ﻳﺆﻭﻭﻝ ﺇﱃ ﻛﺬﺍ ﲟﻌﲎ ﺭﺟﻊ ﺇﱃ ﻛﺬﺍ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻻﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺹ‬
‫‪ :286‬ﺑﻌﺪ ﺫﻛﺮﻩ ﺣﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﻗﺎﻝ ﻳﻘﻮﻝ ﺍﷲ ﻋﺰﻭﺟﻞ‪ ،‬ﻳﺎ ﺍﺑﻦ ﺍﺩﻡ ﻣﺮﺿﺖ ﻓﻠـﻢ ﺗﻌـﺪﱐ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﻓﻴﻘﻮﻝ ﻳﺎ ﺭﺏ ﻛﻴﻒ ﺃﻋﻮﺩﻙ ﻭﺃﻧﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ؟ ﺍﳊﺪﻳﺚ ‪‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ‪‬ﻣ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﺭ‪‬ﺍ‪‬ﻓ ﹴﻊ‬ ‫ﺣ‪‬ﺎ‪‬ﺗ ﹺﻢ ‪‬ﺑ ﹺﻦ ‪‬ﻣ‪‬ﻴﻤ‪‬ﻮ ‪‬ﻥ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻬ ‪‬ﺰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﺛﹶﺎﹺﺑ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻒ ﹶﺃﻋ‪‬ـﻮ ‪‬ﺩ ‪‬ﻙ‬ ‫ﺏ ﹶﻛ‪‬ﻴ ‪‬‬‫ﺖ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪﻧﹺﻲ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﺿ ‪‬‬ ‫‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻣ ﹺﺮ ‪‬‬
‫ﺖ‬
‫ﺽ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ﹶﺃﻣ‪‬ﺎ ‪‬ﻋ‪‬ﻠﻤ‪‬ـ ‪‬‬ ‫ﺖ ﹶﺃ ﱠﻥ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻱ ﹸﻓﻠﹶﺎﻧ‪‬ﺎ ‪‬ﻣ ﹺﺮ ‪‬‬ ‫ﲔ ﻗﹶﺎ ﹶﻝ ﹶﺃﻣ‪‬ﺎ ‪‬ﻋ‪‬ﻠ ‪‬ﻤ ‪‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬‫ﺖ ‪‬ﺭ ‪‬‬ ‫‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﺏ‬
‫ﻚ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ﹾﻄ ‪‬ﻌ ‪‬ﻤﻨﹺﻲ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ـﺎ ‪‬ﺭ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ‪‬ﺗﻨﹺﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻄ ‪‬ﻌ ‪‬ﻤ‪‬ﺘ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻱ ﹸﻓﻠﹶﺎ ﹲﻥ‬ ‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻄ ‪‬ﻌ ‪‬ﻤ ‪‬‬
‫ﲔ ﻗﹶﺎ ﹶﻝ ﹶﺃﻣ‪‬ﺎ ‪‬ﻋ‪‬ﻠ ‪‬ﻤ ‪‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬ ‫ﺖ ‪‬ﺭ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬‫ﻒ ﹸﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤ ‪‬‬‫‪‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﻋﻨ‪‬ـﺪ‪‬ﻱ ﻳ‪‬ـﺎ ﺍﺑ‪‬ـ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ‬ ‫ﺕ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ﹾﻄ ‪‬ﻌ ‪‬ﻤ ‪‬ﻪ ﹶﺃﻣ‪‬ﺎ ‪‬ﻋ‪‬ﻠ ‪‬ﻤ ‪‬‬
‫ﲔ ﻗﹶـﺎ ﹶﻝ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ـﺎﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺖ ‪‬ﺭ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﺏ ﹶﻛ‪‬ﻴﻒ‪ ‬ﹶﺃ ‪‬ﺳﻘ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬ﻘﻨﹺﻲ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﻚ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺴ ﹶﻘ‪‬ﻴ‪‬ﺘ ‪‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻚ ‪‬ﻋ‪‬ﻨﺪ‪‬ﻱ ‪ .‬ﻗـﺎﻝ‬ ‫ﺕ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬ﻮ ‪‬ﺳ ﹶﻘ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬‬‫ﺴ ‪‬ﻘ ‪‬ﻪ ﹶﺃﻣ‪‬ﺎ ﹺﺇ‪‬ﻧ ‪‬‬ ‫ﺴﻘﹶﺎ ‪‬ﻙ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻱ ﹸﻓﻠﹶﺎ ﹲﻥ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺍﻻﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ‪ :‬ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟﻞﱠ ‪ ) :‬ﻣ ﹺﺮﺿ‪‬ﺖ ﹶﻓ ﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪﻧﹺﻲ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻳ‪‬ﺎ‬
‫ﲔ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﻠﻤ‪‬ﺖ ﹶﺃﻥﱠ ‪‬ﻋﺒ‪‬ـﺪ‪‬ﻱ ﹸﻓﻠﹶﺎﻧ‪‬ـﺎ‬
‫ﺖ ‪‬ﺭﺏ‪ ‬ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﺭﺏ‪ ‬ﹶﻛﻴ‪‬ﻒ ﹶﺃﻋ‪‬ﻮ ‪‬ﺩ ‪‬ﻙ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﺽ ﹶﻓ ﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ‪ ,‬ﹶﺃﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﻠﻤ‪‬ﺖ ﹶﺃﻧ‪‬ﻚ ﹶﻟ ‪‬ﻮ ‪‬ﻋﺪ‪‬ﺗﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﺗﻨﹺﻲ ‪‬ﻋﻨ‪‬ﺪﻩ ؟ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀ ‪:‬‬ ‫‪‬ﻣ ﹺﺮ ‪‬‬
‫ﺸﺮﹺﻳﻔﹰﺎ ‪‬ﻟ ﹾﻠ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻭ‪‬ﺗ ﹾﻘﺮﹺﻳﺒ‪‬ﺎ ﹶﻟ ‪‬ﻪ ‪.‬‬
‫ﻑ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺽ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ ,‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺪ ‪‬ﺗ ‪‬‬
‫ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﺿ‪‬ﺎ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﺟﺪ‪‬ﺕ ﹶﺛﻮ‪‬ﺍﺑﹺﻲ ‪‬ﻭ ﹶﻛﺮ‪‬ﺍ ‪‬ﻣﺘ‪‬ﻲ ‪ ,‬ﻭ‪‬ﻳ ‪‬ﺪ ﹼﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﹶﻗﻮ‪‬ﻟﻪ‬ ‫ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ) ‪‬ﻭ ‪‬ﺟﺪ‪‬ﺗﻨﹺﻲ ‪‬ﻋﻨ‪‬ﺪﻩ ( ﹶﺃ ‪‬‬
‫ﻚ ‪‬ﻋﻨ‪‬ـﺪ‪‬ﻱ ‪ ,‬ﻟﹶـ ‪‬ﻮ ﹶﺃﺳ‪‬ـ ﹶﻘﻴ‪‬ﺘﻪ‬ ‫ﺤﺪ‪‬ﻳﺚ ‪ " :‬ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻃ ‪‬ﻌﻤ‪‬ﺘﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﺕ ﹶﺫ‪‬ﻟ ‪‬‬ ‫‪‬ﺗ ‪‬ﻌﺎﻟﹶﻰ ﻓ‪‬ﻲ ‪‬ﺗﻤ‪‬ﺎﻡ ﺍﹾﻟ ‪‬‬
‫ﻱ ﹶﺛﻮ‪‬ﺍﺑﻪ ‪ .‬ﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ‪‬ﻋﻠﹶﻢ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻬﻘـﻲ ‪:‬‬ ‫ﻚ ‪‬ﻋ‪‬ﻨﺪ‪‬ﻱ " ﹶﺃ ‪‬‬ ‫ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﺕ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﻔﻆ ﻗﺪ ﻳﺮﺩ ﻣﻄﻠﻘﺎ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻏﲑ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻇﺎﻫﺮﻩ‪ ،‬ﻓﺎﻧـﻪ‬
‫ﺍﻃﻠﻖ ﺍﳌﺮﺽ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﺍﻻﺳﺘﻄﻌﺎﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻭﱄ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﻫﻮ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ "ﺇﳕﺎ ﺟﺰﺍﺀ ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ "ﻭﻗﻮﻟﻪ "ﺇﻥ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺆﺫﻭﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪" ،‬ﻭﻗﻮﻟﻪ "ﺇﻥ ﺗﻨﺼﺮﻭﺍ ﺍﷲ ﻳﻨﺼﺮﻛﻢ "ﻓﺎﳌﺮﺍﺩ ﲜﻤﻴﻊ ﺫﻟﻚ ﺃﻭﻟﻴﺎﺅﻩ‪،‬‬
‫ﻭﻗﻮﻟﻪ "ﻟﻮﺟﺪﺗﲏ ﻋﻨﺪ "ﺃﻱ ﻭﺟﺪﺕ ﺭﲪﱵ ﻭﺛﻮﺍﰊ ﻋﻨﺪﻩ‪ ،‬ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ﻋـﺰ ﻭﺟـﻞ‬
‫"ﻭﻭﺟﺪ ﺍﷲ ﻋﻨﺪﻩ "ﻓﻮﻓﺎﻩ ﺣﺴﺎﺑﻪ "ﺃﻱ ﻭﺟﺪ ﺣﺴﺎﺑﻪ ﻭﻋﻘﺎﺑﻪ ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﻛﺘـﺎﺏ‬
‫ﻣﻨﺢ ﺍﳉﻠﻴﻞ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻴﺶ ﺍﳌﺎﻟﻜﻲ ‪ 205/9‬ﻋﻨﺪ ﻗﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻠﻴﻞ ﰲ ﺑﺎﺏ‬
‫ﺍﻟﺮﺩﺓ‪ :‬ﻛﻔﺮ ﺍﳌﺴﻠﻢ ﺑﺼﺮﻳﺢ ﺃﻭ ﻟﻔﻆ ﻳﻘﺘﻀﻴﻪ ‪ :‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﻠﻴﺶ ﺑﻠﻔﻆ ﻳﻘﺘﻀﻴﻪ"ﺃﻱ‬
‫ﻳﺴﺘﻠﺰﻡ ﺍﻟﻠﻔﻆ ﻟﻠﻜﻔﺮ ﺍﺳﺘﻠﺰﺍﻣﺎ ﺑﻴﻨﺎ ﻛﺠﺤﺪ ﻣﺸﺮﻭﻋﻴﺔ ﺷﻲﺀ ﳎﻤﻊ ﻋﻠﻴﻪ ﻣﻌﻠﻮﻡ ﻣـﻦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺪﻳﻦ ﺿﺮﻭﺭﺓ ﻓﺈﻧﻪ ﻳﺴﺘﻠﺰﻡ ﺗﻜﺬﻳﺐ ﺍﻟﻘﺮﺀﺍﻥ ﺃﻭ ﺍﻟﺮﺳﻮﻝ ﻭﻛﺎﻋﺘﻘـﺎﺩ ﺟﺴـﻤﻴﺔ ﺍﷲ‬
‫ﻭﲢﻴﺰﻩ ﻓﺈﻧﻪ ﻳﺴﺘﻠﺰﻡ ﺣﺪﻭﺛﻪ ﻭﺍﺣﺘﻴﺎﺟﻪ ﶈﺪﺙ ﻭﻧﻔﻲ ﺻﻔﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ ﻋﻨـﻪ ﺟـﻞ‬
‫ﺟﻼﻟﻪ ﻭﻋﻈﻢ ﺷﺄﻧﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪ ) ،‬ﺑﻞ ﺍﻷﻗـﺮﺏ‬
‫ﺃﻥ ﺍ‪‬ﺴﻤﺔ ﻛﻔﺎﺭ ﻷ‪‬ﻢ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ ﻛﻞ ﻣﺎ ﻻﻳﻜﻮﻥ ﻣﺘﺤﻴﺰﹰﺍ ﻭﻻ ﰲ ﺟﻬﺔ ﻓﻠـﻴﺲ‬
‫ﲟﻮﺟﻮﺩ ﻭﳓﻦ ﻧﻌﺘﻘﺪ ﺃﻥ ﻛﻞ ﻣﺘﺤﻴﺰ ﻓﻬﻮ ﳏﺪﺙ ﻭﺧﺎﻟﻘﻪ ﻣﻮﺟﻮﺩ ﻟﻴﺲ ﲟﺘﺤﻴﺰ ﻭﻻ ﰲ‬
‫ﺟﻬﺔ‪ ،‬ﻓﺎ‪‬ﺴﻤﺔ ﻧﻔﻮﺍ ﺫﺍﺕ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻟﻪ ﻓﻴﻠﺰﻣﻬﻢ ﺍﻟﻜﻔﺮ(‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻘ ‪‬ﺮ ﹸﻃﺒﹺـ ‪‬ﻲ‬
‫ﻱ‬
‫ﺤﺪ‪‬ﻳﺚ ‪ ,‬ﻫﺬﹶﺍ ﹸﻛﻠﹼﻪ ﹶﻗﻮ‪‬ﻝ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ‪‬‬ ‫ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ﹾﻔﻬﹺﻢ ﹶﻗﻮ‪‬ﻟﻪ " ﹺﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﻳ ‪‬ﻤﺴِﻚ " ﹺﺇﻟﹶﻰ ﺁﺧ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﺠﺴِﻴﻢ ‪‬ﻭﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﺷﺨ‪‬ﺺ ﺫﹸﻭ ‪‬ﺟﻮ‪‬ﺍﺭﹺﺡ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺘﻘ‪‬ﺪ ‪‬ﻩ ﹸﻏﻠﹶﺎﺓ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ـ‪‬ﺒﻬ‪‬ﺔ‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ‪‬ﻘﺪ‪‬ﻭ ﹶﻥ ﺍﻟ‪‬ﺘ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟﹸﺄﻣ‪‬ﺔ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺗﺒﻴﲔ ﺍﳌﻔﺘﺮﻱ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪:571‬‬
‫ﻼ ﻋﻦ ﺍﻣﺎﻡ ﺍﳊﺮﻣﲔ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻧﺎﺻـﺮ ﺍﻟﺴـﻨﺔ‬ ‫ﺹ‪ 150-149‬ﻧﻘ ﹰ‬
‫ﻭﻗﺎﻣﻊ ﺍﻟﺒﺪﻋﺔ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ‪ .‬ﻭﻛﺬﻟﻚ ﻗﺎﻟـﺖ ﺍﳊﺸـﻮﻳﺔ ﺍﳌﺸـﺒﻬﺔ ﺃﻥ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺮﻯ ﻣﻜﻴﻔﹰﺎ ﳏﺪﻭﺩﹰﺍ ﻛﺴﺎﺋﺮ ﺍﳌﺮﺋﻴﺎﺕ ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟـﺔ ﻭﺍﳉﻬﻤﻴـﺔ‬
‫ﻭﺍﻟﻨﺠﺎﺭﻳﺔ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺮﻯ ﲝﺎﻝ ﻣﻦ ﺍﻻﺣﻮﺍﻝ ﻓﺴﻠﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﻃﺮﻳﻘـﻪ‬
‫ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﻳﺮﻯ ﻣﻦ ﻏﲑ ﺣﻠﻮﻝ ﻭﻻ ﺣﺪﻭﺩ ﻭﻻ ﺗﻜﻴﻴﻒ ﻛﻤﺎ ﻳﺮﺍﻧﺎ ﻫﻮ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﻏﲑ ﳏﺪﻭﺩ ﻭﻻ ﻣﻜﻴﻒ ﻓﻜﺬﻟﻚ ﻧﺮﺍﻩ ﻭﻫﻮ ﻏﲑ ﳏـﺪﻭﺩ ﻭﻻ ﻣﻜﻴـﻒ‬
‫ﻭﻗﺎﻟﺖ ﺍﳊﺸﻮﻳﺔ ﻭﺍ‪‬ﺴﻤﺔ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺣﺎ ﹲﻝ ﰲ ﺍﻟﻌﺮﺵ ﻭﺃﻥ ﺍﻟﻌﺮﺵ ﻣﻜﺎﻥ ﻟﻪ ﻭﻫـﻮ‬
‫ﺟﺎﻟﺲ ﻋﻠﻴﻪ ﻓﺴﻠﻚ ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﻛﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ﻓﺨﻠﻖ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﺳـﻲ‬
‫ﻭﱂ ﳛﺘﺞ ﺇﱃ ﻣﻜﺎﻥ ﻭﻫﻮ ﺑﻌﺪ ﺧﻠﻖ ﺍﳌﻜﺎﻥ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻘﻪ‪ .‬ﻭﻗﺎﻟﺖ ﺍﳌﺸـﺒﻬﺔ‬
‫ﻭﺍﳊﺸﻮﻳﺔ ﺍﻟﻨﺰﻭﻝ ﻧﺰﻭﻝ ﺫﺍﺗﻪ ﲝﺮﻛﺔ ﻭﺍﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﻭﺍﻻﺳﺘﻮﺍﺀ ﺟﻠﻮﺱ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺣﻠﻮﻝ ﻓﻴﻪ ﻓﺴﻠﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻃﺮﻳﻘﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻝ ﺍﻟﻨﺰﻭﻝ ﺻﻔﺔ ﻣﻦ‬
‫ﺻﻔﺎﺗﻪ ﻭﺍﻻﺳﺘﻮﺍﺀ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﻓﻌﻞ ﻓﻌﻠﻪ ﰲ ﺍﻟﻌﺮﺵ ﻳﺴﻤﻰ ﺍﻻﺳﺘﻮﺍﺀ‪ .‬ﻭﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ }ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ{ ﺗﺼﺮﻳﺢ ﺑﻨﻔﻲ ﺍﳌﺜﻞ ﻭﺍﻟﺸﺒﻴﻪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﻛﺬﻟﻚ ﻗﻮﻟـﻪ‬
‫ﺗﻌﺎﱃ }ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﹰﺍ ﺃﺣﺪ{‪ .‬ﻭﰲ ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﷲ ﻋﻨﻪ )ﺍﻥ ﺍﳌﺸﺮﻛﲔ ﻗﺎﻟﻮﺍ ﻳﺎ ﳏﻤﺪ ﺍﻧﺴﺐ ﻟﻨﺎ ﺭﺑﻚ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ }ﻗﻞ ﻫﻮ‬
‫ﺍﷲ ﺃﺣﺪ ﺍﷲ ﺍﻟﺼﻤﺪ{ ﻗﺎﻝ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﹰﺍ ﺃﺣـﺪ‬
‫ﻷﻧﻪ ﻟﻴﺲ ﺷﻲﺀ ﻳﻮﻟﺪ ﺇﻻ ﺳﻴﻤﻮﺕ ﻭﻟﻴﺲ ﺷﻲﺀ ﳝﻮﺕ ﺇﻻ ﺳﻴﻮﺭﺙ ﻭﺍﻥ ﺍﷲ ﻻ ﳝﻮﺕ‬
‫ﻭﻻ ﻳﻮﺭﺙ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﹰﺍ ﺃﺣﺪ ﻗﺎﻝ‪ :‬ﱂ ﻳﻜﻦ ﻟﻪ ﺷﺒﻴﻪ ﻭﻻ ﻋﺪﻝ ﻭﻟﻴﺲ ﻛﻤﺜﻠـﻪ‬
‫ﺷﻲﺀ( ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﺻـﺤﻴﺢ ﻭﻗـﺎﻝ‬
‫ﻼ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺃﰊ ﺣﻨﻴﻔـﺔ‬ ‫ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺍﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪ 202/7‬ﻧﻘ ﹰ‬
‫ﺍﻟﻨﻌﻤﺎﻥ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﻗﺎﻝ‪):‬ﺃﺗﺎﻧﺎ ﻣﻦ ﺍﻟﺸﺮﻕ ﺭﺃﻳﺎﻥ ﺧﺒﻴﺜﺎﻥ ﺟﻬـﻢ ﻣﻌﻄـﻞ‬
‫ﻭﻣﻘﺎﺗﻞ ﻣﺸﺒﻪ(ﺍﻫـ‪ .‬ﻭﻫﻮ ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰ‪‬ﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ﻓﺒﻄﻞ‬
‫ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﻛﺘﺎﺑﻪ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ﰲ ﺗﺄﺳﻴﺲ ﺑﺪﻋﻤﻬﻢ ﺍﻟﻜﻼﻣﻴـﺔ‬
‫ﻭﲟﺎ ﰲ ﺍﻟﺘﺄﺳﻴﺲ ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ ﰲ ﺍﻷﻭﻝ‪ ):‬ﻓﺎﺳﻢ ﺍﳌﺸﺒﻬﺔ ﻟﻴﺲ ﻟﻪ ﺫﻛـﺮ ﺑـﺬﻡ ﰲ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻻ ﻛﻼﻡ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ .‬ﻭﺍﻟﺜﺎﱐ ﻣﺎ ﻧﺼﻪ‪:‬ﻭﻟﻴﺲ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﻭﻻ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﻻ ﻗﻮﻝ ﺃﺣﺪ ﻣﻦ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﺃﺋﻤﺘﻬﺎ ﺃﻧﻪ ﻟﻴﺲ ﲜﺴﻢ (‬
‫ﺍﻫـ ﻭﻗﺪ ﻗﺎﻝ ﻓﻴﻪ ﺍﻹﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﳊﺼﲏ ﺍﳌﺘﻮﰲ ﺳﻨﺔ ‪829‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺩﻓﻊ‬
‫ﺷﺒﻪ ﻣﻦ ﺷﺒ‪‬ﻪ ﻭﲤﺮﺩ ﺹ‪) 43‬ﻭﺍﺗﻔﻖ ﺍﳊﺬﺍﻕ ﰲ ﺯﻣﺎﻧﻪ ﻣﻦ ﲨﻴﻊ ﺍﳌﺬﺍﻫﺐ ﻋﻠﻰ ﺳﻮﺀ‬
‫ﻓﻬﻤﻪ ﻭﻛﺜﺮﺓ ﺧﻄﺌﻪ ﻭﻋﺪﻡ ﺍﺩﺭﺍﻛﻪ ﻟﻠﻤﺂﺧﺬ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺗﺼﻮﺭﻫﺎ ﻋﺮﻓﻮﺍ ﺫﻟـﻚ ﻣﻨـﻪ‬
‫ﺑﺎﳌﻔﺎﻭﺿﺔ ﰲ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻢ(ﺍﻫـ‪.‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺻﻼﺡ ﺍﻟـﺪﻳﻦ ﺍﻟﺼـﻔﺪﻱ ﰲ ﺍﻟﻐﻴـﺚ‬
‫ﺍﳌﺴﺠﻢ ﺑﺄﻧﻪ ﻧﺎﻗﺺ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﳊﺎﻓﻆ ﻭﱄ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ ﻋﻠﻤﻪ ﺃﻛﱪ ﻣـﻦ‬
‫ﻋﻘﻠﻪ‪ ،‬ﻣﺮﻳﺪﹰﺍ ﺑﺬﻟﻚ ﺫﻣﻪ ﻭﺗﻨﻘﻴﺼﻪ ﻟﻜﺜﺮﺓ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟـﺰﻻﱠﺕ‬
‫ﺍﳋﻄﲑﺓ ﻭﺍﻟﻮﻗﻮﻉ ﰲ ﻣﻬﺎﻭﻱ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﺸﺒﻴﻪ‪.‬‬
‫ﻗﻠﺖ ﻭﻛﺬﻟﻚ ﺻﺮ‪‬ﺡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ ﺑﻨﻔﻲ ﺍﳉﺴﻢ ﻭﺍﳊﺪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﰲ ﺍﳊﺎﻭﻱ ﻟﻠﻔﺘﺎﻭﻱ ﻟﻠﺤﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ ‪2‬ﺹ‪ 453‬ﻋﻦ ﺍﻟﺸﻴﺦ ﻋﺰ ﺍﻟـﺪﻳﻦ ﻋﻨـﺪ‬
‫ﺣﺪﻳﺚ ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻓﻘﺪ ﻋﺮﻑ ﺭﺑﻪ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪):‬ﺇﻥ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ﻟـﻴﺲ‬
‫ﺑﺼﺤﻴﺢ ﻭﻗﺪ ﺳﺌﻞ ﻋﻨﻪ ﺍﻟﻨﻮﻭﻱ ﰲ ﻓﺘﺎﻭﻳﻪ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺑﺜﺎﺑﺖ ‪ ،‬ﻭﺗﻨﺰﻩ ﻋﻦ ﺍﳌﻜﺎﻥ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﺃﻗﺮﺏ ﺇﱃ ﻛﻞ ﺷﻲﺀ ﻟﻴﺲ ﺷﻲﺀ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺷﻲﺀ ﻭﻻ ﺷﻲﺀ‬
‫ﺃﺑﻌﺪ ﺇﻟﻴﻪ ﻣﻦ ﺷﻲﺀ ﻻ ﲟﻌﲎ ﻗﺮﺏ ﺍﳌﺴﺎﻓﺔ ﻷﻧﻪ ﻣﻨﺰﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﻣﻨﺰﻩ ﻋﻦ‬
‫ﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻷﻳﻨﻴﺔ ﻓﻼ ﻳﻮﺻﻒ ﺑﺄﻳﻦ ﻭﻻ ﻛﻴﻒ‪ .‬ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﻣﻨﺰﻩ ﻋﻦ ﺍﳊﺲ ﻭﺍﳉﺴـﻢ‬
‫ﻭﺍﻟﻠﻤﺲ ﻭﺍﳌﺲ ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﻓﻜﻴﻒ ﻳﻠﻴﻖ ﺑﻌﺒﻮﺩﻳﺘـﻚ ﺃﻥ ﺗﺼـﻒ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﺑﻜﻴﻒ ﻭﺃﻳﻦ ﻭﻫﻮ ﻣﻘﺪﺱ ﻋﻦ ﺍﻟﻜﻴﻒ ﻭﺍﻷﻳﻦ‪ .‬ﻭﺭﻭﻯ ﺍﳊـﺎﻓﻆ ﺍﻟﺰﺑﻴـﺪﻱ‬
‫ﺑﺴﻨﺪﻩ ﺇﱃ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺃﻧﻪ ﻗﺎﻝ‪):‬ﻟﻴﺲ ﲟﺤﺪﻭﺩ ﳛﺪ(‪ .‬ﻭﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻹﻣﺎﻡ ﺑﻨﻔﻲ‬
‫ﺍﳊﺪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﺑﻨﻔﻲ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ‪ ،‬ﻣﻊ ﻗﻮﻝ ﺳﻴﺪ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﻣـﺎﻡ‬
‫ﻫﺪﻯ ﻭﺳﻴﺪ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻳﻈﻬﺮ ﺑﻄﻼﻥ ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺴﺎﺑﻖ‪ .‬ﻭﻗﺎﻝ ﺃﺑـﻮ ﺟﻌﻔـﺮ‬
‫ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﻋﻘﻴﺪﺗﻪ ﺍﳌﺸﻬﻮﺭﺓ ‪) :‬ﻭﺗﻌﺎﱃ ـ ﺍﷲ ـ ﻋـﻦ ﺍﳊـﺪﻭﺩ ﻭﺍﻟﻐﺎﻳـﺎﺕ‬
‫ﻭﺍﻷﺭﻛﺎﻥ ﻭﺍﻷﻋﻀﺎﺀ ﻭﺍﻷﺩﻭﺍﺕ ﻻ ﲢﻮﻳﻪ ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ ﻛﺴﺎﺋﺮ ﺍﳌﺒﺘﺪﻋﺎﺕ(‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺛﺒﺖ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﳋﻼﻝ ﻭﺍﳊﺎﻓﻆ ﺍﻟﻼﻟﻜﺎﺋﻲ ﻭﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﻧﻔﺴﻪ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﻏﲑﻩ ﻧﻔﻲ ﺍﳊﺪ ﻭﺍﻟﻐﺎﻳﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻤﺎ ﺑﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ ﻣﻮﺍﻓﻘﺔ ﺻﺤﻴﺢ ﺍﳌﻨﻘﻮﻝ ﻟﺼﺮﻳﺢ ﺍﳌﻌﻘﻮﻝ ﻧـﺎﻗﻼ ﻋـﻦ ﺃﰊ‬
‫ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ ﺍ‪‬ﺴﻢ ﻭﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ﻣﻘﺮﺍ ﻣﺆﻳﺪﺍ )ﻭﻣﻦ‬
‫ﱂ ﻳﻌﺘﺮﻑ ﺑﻪ‪-‬ﺃﻱ ﺍﳊﺪ‪-‬ﻓﻘﺪ ﻛﻔﺮ ﺑﺘﻨﺰﻳﻞ ﺍﷲ ﻭﺟﺤﺪ ﺁﻳﺎﺕ ﺍﷲ( ﻭﺑﻌﺪ ﺃﻥ ﺃﺛﺒﺖ ﷲ‬
‫ﺣﺪﹰﺍ ﻗﺎﻝ‪ :‬ﻭﳌﻜﺎﻧﻪ ﺃﻳﻀﹰﺎ ﺣﺪ‪ .‬ﺃﻧﻈﺮ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﻛﻴﻒ ﰲ ﻃﻲ ﻛﻼﻣﻪ ﺗﻜﻔﲑ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻭﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻭﺍﻹﻣﺎﻡ ﺃﲪـﺪ‬
‫ﻭﺃﺑﺎ ﻳﻌﻠﻰ ﺍﳊﻨﺒﻠﻲ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﳎﺴﻤﺔ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﺍﳉﻨﻴﺪ ﺳﻴﺪ ﺍﻟﻄﺎﺋﻔﺔ ﻭﳛﲕ ﺑـﻦ‬
‫ﻣﻌﲔ ﻭﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ ﻭﺍﳌﺎﺗﺮﻳﺪﻱ ﻭﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻭﺍﻟﻮﺍﺣـﺪﻱ ﺍﳊـﺎﻓﻆ ﺍﻟﻄﺤـﺎﻭﻱ‬
‫ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﺑﻦ ﺣﺰﻡ ﻭﺍﳊﺎﻓﻆ ﺍﻟﻨﻮﻭﻱ ﻭﺍﳊﺎﻓﻆ ﻋﻴﺎﺽ‬
‫ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﺍﺑﻦ ﻋﻘﻴﻞ ﺍﳊﻨﺒﻠﻲ ﻭﺍﺑﻦ ﻣﻨﺪﻩ ﺍﳊﺎﻓﻆ ﻭﺍﳊﺎﻓﻆ ﺍﺑﺎ ﺑﻜﺮ ﺑـﻦ‬
‫ﺍﻟﻌﺮﰊ ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻭﺍﳊﺎﻓﻆ ﺍﻟـﺬﻫﱯ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﳊﺎﻓﻆ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻼﺋﻲ ﻭﺍﳊﺎﻓﻆ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ ﻭﺍﳊﺎﻓﻆ ﻭﱄ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻟﻌﺮﺍﻗﻲ ﻭﺍﳊﺎﻓﻆ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻭﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﻭﺍﳊﺎﻓﻆ ﻣﺮﺗﻀﻰ‬
‫ﺍﻟﺰﺑﻴﺪﻱ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﻧﻔﻮﺍ ﺍﳊﺪ ﻭﺍﳌﻜﺎﻥ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ ﻻ ﳛﺼﻴﻬﻢ ﺇﻻ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﺟﻬﻞ ﻋﻈﻴﻢ ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﳊﺼﲏ ﰲ ﻛﺘﺎﺑﻪ ﺩﻓﻊ ﺷﺒﻪ‬
‫ﻣﻦ ﺷﺒ‪‬ﻪ ﻭﲤﺮﺩ ﺹ‪ 45‬ﰲ ﺣﻖ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ ﻓﺼﺎﺭ ﻛﻔﺮﻩ ﳎﻤﻌﹰﺎ ﻋﻠﻴﻪ‪ .‬ﻭﻗـﺪ‬
‫ﻗﺎﻝ ﺳﻴﺪﻱ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺼﺪﻳﻖ ﰲ ﻛﺘﺎﺑﻪ ﺳﺒﻴﻞ ﺍﻟﺘﻮﻓﻴﻖ ﺹ‪) 153‬ﻣﻊ ﺃﻥ‬
‫ﺇﺛﺒﺎﺕ ﺍﳊﺪ ﷲ ﻛﻔﺮ ﻷﻧﻪ ﻣﻦ ﲰﺎﺕ ﺍﳊﺪﺙ ﻭﺍﷲ ﻳﻨﻔﻲ ﺍﳊﺪ ﻋـﻦ ﺫﺍﺗـﻪ ﺑﻘﻮﻟـﻪ‬
‫ﺗﻌﺎﱃ}ﺑﻞ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺗﻜﺬﻳﺐ ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺋﻬﻢ ﳏﻴﻂ{ ﺃﻻ ﺇﻧﻪ ﺑﻜﻞ ﺷـﻲﺀ‬
‫ﳏﻴﻂ‪ ،‬ﻭﻣﻦ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ﺍﻟﻜﺒﲑ ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﺣﺪ ﱂ ﻳﻜﻦ ﻛﺒﲑﹰﺍ(ﺍﻫــ‪ .‬ﻭﻗـﺎﻝ‬
‫ﺍﻟﺸﻴﺦ ﺳﻴﺪﻱ ﺍﻟﻌﻼﻣﺔ ﺍﳊﺎﻓﻆ ﺍﻟﺰﺍﻫﺪ ﺍﻟﻌﺎﺑﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺼﺪﻳﻖ ﺃﻳﻀـﹰﺎ ﰲ ﻓـﺘﺢ‬
‫ﺍﳌﻌﲔ ﺑﻨﻘﺪ ﻛﺘﺎﺏ ﺍﻷﺭﺑﻌﲔ‪ :‬ﻭﺫﻛﺮ ﺍﻟﺴﺒﻜﻲ ﰲ ﺗﺮﲨﺔ ﺍﺑﻦ ﺣﺒﺎﻥ ﻣـﻦ ﻃﺒﻘـﺎﺕ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻋﻦ ﺍﳌﺆﻟﻒ ﺃﻧﻪ ﻗﺎﻝ‪):‬ﺳﺄﻟﺖ ﳛﲕ ﺑﻦ ﻋﻤﺎﺭﻋﻦ ﺍﺑﻦ ﺣﺒﺎﻥ ﻗﻠﺖ ﺭﺃﻳﺘﻪ؟ ﻗﺎﻝ‬
‫ﻭﻛﻴﻒ ﱂ ﺃﺭﻩ؟ ﻭﳓﻦ ﺃﺧﺮﺟﻨﺎﻩ ﻣﻦ ﺳﺠﺴﺘﺎﻥ ﻛﺎﻥ ﻟﻪ ﻋﻠﻢ ﻛﺜﲑ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﺒﲑ‬
‫ﺩﻳﻦ‪ ،‬ﻗﺪﻡ ﻋﻠﻴﻨﺎﻓﺄﻧﻜﺮ ﺍﳊﺪ ﷲ‪ ،‬ﻓﺄﺧﺮﺟﻨﺎﻩ ﻣﻦ ﺳﺠﺴﺘﺎﻥ ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ ﺍﻧﻈـﺮ ﻣـﺎ‬
‫ﺃﺟﻬﻞ ﻫﺬﺍ ﺍﳉﺎﺭﺡ ﻭﻟﻴﺖ ﺷﻌﺮﻱ ﻣﻦ ﺍ‪‬ﺮﻭﺡ‪ ،‬ﻣﺜﺒﺖ ﺍﳊﺪ ﷲ ﺃﻭ ﻧﺎﻓﻴﻪ ﻭﻗﺪ ﺭﺃﻳﺖ‬
‫ﻟﻠﺤﺎﻓﻆ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﺑﻦ ﻛﻴﻜﻠﺪﻱ ﺍﻟﻌﻼﺋﻲ ﺭﲪﻪ ﺍﷲ ﻋﻠﻰ ﻫﺬﺍ ﻛﻼﻣﹰﺎ ﺟﻴﺪﹰﺍ‬
‫ﺃﺣﺒﺒﺖ ﻧﻘﻠﻪ ﺑﻌﺒﺎﺭﺗﻪ ﻗﺎﻝ ﺭﲪﻪ ﻭﻣﻦ ﺧﻄﻪ ﻧﻘﻠﺖ‪ :‬ﻳﺎ ﷲ ﺍﻟﻌﺠـﺐ ﻣـﻦ ﺃﺣـﻖ‬
‫ﺑﺎﻹﺧﺮﺍﺝ ﻭﺍﻟﺘﺒﺪﻳﻊ ﻭﻗﻠﺔ ﺍﻟﺪﻳﻦ؟ﺍﻫـ ﻭﺫﻛﺮ ﺍﻟﺬﻫﱯ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﰲ ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ‬
‫ﻭﻋﻠﱠﻖ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ‪:‬ﻛﻼﳘﺎ ﳐﻄﻰﺀﺇﺫ ﱂ ﻳﺄﺕ ﻧﺺ ﺑﺈﺛﺒﺎﺕ ﺍﳊﺪ ﻭﻻ ﺑﻨﻔﻴـﻪ ﻭﻣـﻦ‬
‫ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ﺍﻫـ‪.‬‬
‫ﻗﻠﺖ ﺑﻞ ﺍﻟﻨﺎﰲ ﻣﺼﻴﺐ ﻷﻧﻪ ﻣﺘﻤﺴﻚ ﺑﺎﻷﺻﻞ ﻭﺍﻹﲨﺎﻉ ﻋﻠـﻰ ﺃﻥ ﺍﷲ ﺗﻌـﺎﱃ ﻻ‬
‫ﻳﻮﺻﻒ ﺇﻻ ﺑﻨﺺ ﻗﻄﻌﻲ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﻌﻠﻮ‪ :‬ﻭﺍﻟﻜﻴﻒ ﰲ ﺍﳊﺎﻟﲔ ﻣﻨﻔﻲ ﻋﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳎﺎﻝ ﻟﻠﻌﻘﻞ ﻓﻴﻪ‪ .‬ﻗﻠﺖ ﻗﺼﺔ ﺃﰊ ﺣﺎﰎ ﻫﺬﻩ ﺫﻛﺮﻫﺎ ﺍﻟﺴﺒﻜﻲ ‪-132/3‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪ 133‬ﻭﻗﺪ ﺃﺑﻄﻞ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻟﻪ ﺝ‪ 114/5‬ﻗﻮﻝ‬
‫ﻣﻦ ﻗﺎﻝ ﺑﺎﳊﺪ ﻭﺑﲔ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﳌﻦ ﻧﻔﻰ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻟﺬﻫﱯ ﺻﺎﺣﺐ‬
‫ﺍﳌﻴﺰﺍﻥ‪):‬ﺳﺎﻭﻳﺖ ﺭﺑﻚ ﺑﺎﻟﺸﻲﺀ ﺍﳌﻌﺪﻭﻡ ﺇﺫ ﺍﳌﻌﺪﻭﻡ ﻻﺣﺪ ﻟﻪ( ﻧﺎﺯﻝ ﻓﺈﻧﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ‬
‫ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﳊﺪ ﻳﻔﻀﻲ ﺇﱃ ﻣﺴﺎﻭﺍﺗﻪ ﺑﺎﳌﻌﺪﻭﻡ ﺑﻌﺪ ﲢﻘﻖ ﻭﺟﻮﺩﻩ ﺍﻫـ ﺃﻱ ﻫﺬﺍ ﻗﻮﻝ‬
‫ﺳﺎﻗﻂ ﺗﺎﻟﻒ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺴﲑ ‪" 97-16‬ﻗﻠﺖ ﺇﻧﻜﺎﺭﻛﻢ ﻋﻠﻴﻪ ﺑﺪﻋﺔ ﺃﻳﻀﺎ‪،‬‬
‫ﻭﺍﳋﻮﺽ ﰲ ﺫﻟﻚ ﳑﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﺍﷲ ﺃﻥ ﳛﺪ "ﺍﺭﺩﻧﺎ ﺃﻥ ﻧﺜﺒﺖ ﺃﻧـﻪ‬
‫ﻧﻔﻰ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﻛﺬﻟﻚ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺭﺷﺪ ﻛﻤﺎ ﰲ ﺍﳌﺪﺧﻞ‪ :‬ﻓﻼ ﻳﻘﺎﻝ ﺃﻳﻦ ﻭﻻ ﻛﻴﻒ‬
‫ﻭﻻ ﻣﱴ ﻻﻧﻪ ﺧﺎﻟﻖ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺍﻧﺘﻬﻰ‪.‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﺍﺑﻦ ﻋﻘﻴﻞ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺷﻴﺦ‬
‫ﺍﳊﻨﺎﺑﻠﺔ ﻣﺎ ﻧﺼﻪ‪" :‬ﺗﻌﺎﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺻﻔﺔ ﺗﺸﻐﻞ ﺍﻻﻣﻜﻨﺔ‪ ،‬ﻫﺬﺍ ﻋﲔ ﺍﻟﺘﺠﺴﻴﻢ‪،‬‬
‫ﻭﻟﻴﺲ ﺍﳊﻖ ﺑﺬﻱ ﺃﺟﺰﺍﺀ ﻭﺃﺑﻌﺎﺽ ﻳﻌﺎﰿ ‪‬ﺎ ﺍﻧﺘﻬﻰ ﻛﻤﺎ ﻧﻘﻠﻪ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺩﻓﻌـﻪ‪.‬‬
‫ﻭﻗﺪ ﻧﻔﻰ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ﺍﻟﺜﻘﺎﺕ‪ .‬ﻗﺎﻝ ﻣـﺎ‬
‫ﻧﺼﻪ "ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺣﺪ ﳏﺪﻭﺩ ﻓﻴﺤﺘﻮﻯ ﻭﻻ ﻟﻪ ﺃﺟﻞ ﻣﻌﺪﻭﺩ ﻓﻴﻔﲎ‪ ،‬ﻭﻻ‬
‫ﳛﻴﻂ ﺑﻪ ﺟﻮﺍﻣﻊ ﺍﳌﻜﺎﻥ ﻭﻻ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﺗﻮﺍﺗﺮ ﺍﻟﺰﻣﺎﻥ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻛﻤﺎ ﻧﻔـﻰ ﺍﳊـﺪ‬
‫ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ‪ ،‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ ﺍﳌﺘﻮﰱ ‪ 333‬ﻩ‪ ،‬ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ "ﰲ ﺇﺛﺒﺎﺕ ﺭﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ ﷲ ﰲ ﺍﻻﺧﺮﺓ ﻣﺎ ﻧﺼﻪ "ﻓﺈﻥ ﻗﻴﻞ ﻛﻴـﻒ‬
‫ﻳﺮﻯ ؟ ﻗﻴﻞ‪ :‬ﺑﻼ ﻛﻴﻒ ﺇﺫ ﺍﻟﻜﻴﻔﻴﺔ ﺗﻜﻮﻥ ﻟﺬﻱ ﺻﻮﺭﺓ‪ ،‬ﺑﻞ ﻳﺮﻯ ﺑﻼ ﻭﺻﻒ ﻗﻴـﺎﻡ‬
‫ﻭﻗﻌﻮﺩ ﻭﺍﺗﻜﺎﺀ ﻭﺗﻌﻠﻖ ﻭﺍﺗﺼﺎﻝ ﻭﺍﻧﻔﺼﺎﻝ ﻭﻣﻘﺎﺑﻠﺔ ﻭﻣﺪﺍﺑﺮﺓ ﻭﻗﺼﲑ ﻭﻃﻮﻳـﻞ ﻭﻧـﻮﺭ‬
‫ﻭﻇﻠﻤﺔ ﻭﺳﺎﻛﻦ ﻭﻣﺘﺤﺮﻙ ﻭﺧﺎﺭﺝ ﻭﺩﺍﺧﻞ ﻭﻻ ﻣﻌﲎ ﻳﺄﺧﺬﻩ ﺍﻟﻮﻫﻢ ﺃﻭ ﻳﻘﺪﺭﻩ ﺍﻟﻌﻘﻞ‬
‫ﻟﺘﻌﺎﻟﻴﻪ ﻋﻦ ﺫﻟﻚ‪ .‬ﺍﻧﺘﻬﻰ‪ . .‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﻛﻤـﺎ ﰲ ﺍﻷﲰـﺎﺀ ﻭﺍﻟﺼـﻔﺎﺕ‬
‫ﺹ‪ 415‬ﻭﻣﺎ ﺗﻔﺮﺩ ﺑﻪ ﺍﻟﻜﻠﱯ ﻭﺃﻣﺜﺎﻟﻪ ﻳﻮﺟﺐ ﺍﳊﺪ‪ ،‬ﻭﺍﳊﺪ ﻳﻮﺟﺐ ﺍﳊﺪﺙ ﳊﺎﺟـﺔ‬
‫ﺍﳊﺪ ﺇﱃ ﺣﺎﺩ ﺧﺼﻪ ﺑﻪ‪ ،‬ﻭﺍﻟﺒﺎﺭﻱ ﻗﺪﱘ ﱂ ﻳﺰﻝ ﺍﻫـ‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑـﻮ ﻋﺒـﺪ ﺍﷲ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﺍﳊﺴﻦ ﺍﳊﻠﻴﻤﻲ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﳌﻨﻬﺎﺝ ﰲ ﺷﻌﺐ ﺍﻻﳝﺎﻥ ‪" 184-1‬ﻭﺃﻣﺎ‬
‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺈﺛﺒﺎﺕ ﺃﻧﻪ ﻟﻴﺲ ﲜﻮﻫﺮ ﻭﻻ ﻋﺮﺽ‪ ،‬ﻓﻸﻥ ﻗﻮﻣﺎ ﺯﺍﻏﻮﺍ ﻋﻦ ﺍﳊـﻖ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻓﻮﺻﻔﻮﺍ ﺍﻟﺒﺎﺭﺉ ﺟﻞ ﺛﻨﺎﺅﻩ ﺑﺒﻌﺾ ﺻﻔﺎﺕ ﺍﶈﺪﺛﲔ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧـﻪ ﺟـﻮﻫﺮ‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﳌﻠﻚ ﻋﻠﻰ ﺳﺮﻳﺮﻩ ﻭﻛﺎﻥ ﺫﻟﻚ‬
‫ﰲ ﻭﺟﻮﺏ ﺍﺳﻢ ﺍﻟﻜﻔﺮ ﻟﻘﺎﺋﻠﻪ ﻛﺎﻟﺘﻌﻄﻴﻞ ﻭﺍﻟﺘﺸﺮﻳﻚ‪ ،‬ﻓﺈﺫﺍ ﺃﺛﺒﺖ ﺍﳌﺜﺒﺖ ﺃﻧـﻪ ﻟـﻴﺲ‬
‫ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﲨﺎﻉ ﺫﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﲜﻮﻫﺮ ﻭﻻ ﻋﺮﺽ ﻓﻘﺪ ﺍﻧﺘﻔﻰ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻷﻥ ﻟـﻮ‬
‫ﻛﺎﻥ ﺟﻮﻫﺮﺍ ﺃﻭ ﻋﺮﺿﺎ ﳉﺎﺯ ﻋﻠﻴﻪ ﻣﺎ ﳚﻮﺯ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻻﻋﺮﺍﺽ‪ ،‬ﻭﻻﻧﻪ ﺇﺫﺍ‬
‫ﱂ ﻳﻜﻦ ﺟﻮﻫﺮﺍ ﻭﻻ ﻋﺮﺿﺎ ﱂ ﳚﺰ ﻋﻠﻴﻪ ﻣﺎ ﳚﻮﺯ ﻋﻠﻰ ﺍﳉﻮﺍﻫﺮ ﻣﻦ ﺣﻴﺚ ﺇ‪‬ﺎ ﺟﻮﺍﻫﺮ‬
‫ﻛﺎﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﺠﺴﻢ ﻭﺷﻐﻞ ﺍﻻﻣﻜﻨﺔ ﻭﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﻻ ﻣـﺎ ﳚـﻮﺯ ﻋﻠـﻰ‬
‫ﺍﻻﻋﺮﺍﺽ ﻣﻦ ﺣﻴﺚ ﺇ‪‬ﺎ ﺃﻋﺮﺍﺽ ﻛﺎﳊﺪﺙ ﻭﻋﺪﻡ ﺍﻟﺒﻘﺎﺀ ﺍﻧﺘﻬﻰ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﳊـﺎﻓﻆ‬
‫ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪) 27/16‬ﻭﺗﻌﺎﱃ ﺍﷲ ﺃﻥ ﳛﺪ ﺃﻭ ﻳﻮﺻﻒ ﺇﻻ ﲟﺎ ﻭﺻﻒ‬
‫ﺑﻪ ﻧﻔﺴﻪ ﺃﻭ ﻋﻠﻤﻪ ﺭﺳﻠﻪ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺑﻼ ﻣﺜﻞ ﻭﻻ ﻛﻴﻒ‪ ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷـﻲﺀ‬
‫ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ(‪ .‬ﻭﻗﺪ ﺍﺑﺘﻠﻰ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺑﺎ‪‬ﺴﻤﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ‬
‫ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻛﻤﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﶈﺪﺙ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴـﺒﻜﻲ ﰲ ﻃﺒﻘﺎﺗـﻪ‬
‫‪/2‬ﺹ‪ 13‬ﻭﻛﺬﻟﻚ ﻗﺎﻟﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺷﺎﻫﲔ ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ .‬ﻭﻣﺎ ﺭﻭﻱ ﻋﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ‪ :‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑـﻦ‬
‫ﻣﻮﺳﻰ ﺍﻟﻀﱯ ﻗﺎﻝ ﺳﺄﻟﺖ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ ﻛﻨـﺘﻢ‬
‫ﻗﺎﻝ ﻋﻠﻤﻪ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻭﺭﻗﻲ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳛﲕ ﺑـﻦ‬
‫ﻣﻮﺳﻰ ﻭﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻠـﻰ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻗﻴﻞ ﻟﻪ ﲝﺪ ﺫﻟﻚ ﻗﺎﻝ ﻧﻌﻢ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺳـﺒﻊ‬
‫ﲰﻮﺍﺕ )ﻗﻠﺖ ﻗﺪ ﺑﲔ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﻣﻌﻨﺎﻩ ﲝﺪ ﺍﻟﺴﻤﻊ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻻﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺎﺻﺤﺔ ﺃ‪‬ﺎ ﺭﻭﻳﺖ ﻟﻨﺎ ﲜﺪ ‪،‬‬
‫ﺑﺎﳉﻴﻢ ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﺮﺗﻔﻊ ﺍﻻﺷﻜﺎﻝ ﺣﻴﺚ ﺩﺧﻞ ﻛﻼﻣﻪ ﺍﻻﺣﺘﻤﺎﻝ ﻭﺇﻻ ﳛﻤﻞ ﻋﻠﻰ ﻣـﺎ‬
‫ﻗﺎﻟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻭﻗﺪ ﻧﻔﻰ ﺍﻹﻣﺎﻡ ﺍﺑﻮﺣﻨﻴﻔﺔ ﻭ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﳛﻲ ﺑﻦ ﻣﻌﲔ ﻭﻭﻛﻴﻊ ﺷﻴﺦ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﺫﻭ ﺍﻟﻨﻮﻥ ﺍﳌﺼـﺮﻱ ﻭﺍﻻﻣـﺎﻡ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻄﺤﺎﻭﻱ ﻭﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻻﺋﻤﺔ ﺍﳊﺪ ﻭﺍﻟﻐﺎﻳﺔ ﻋﻦ ﺍﷲ( ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﻋـﻦ ﺍﺑـﻦ‬
‫ﺍﳌﺒﺎﺭﻙ ﺑﺎﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ﻭﰲ ﺑﻌﻀﻬﺎ ﺩﻭﻥ ﻟﻔﻆ ﺍﳊﺪ ﻣﻦ ﻧﻔﺲ ﺍﻟﻄﺮﻳﻖ ﻃﺮﻳﻖ ﻋﻠﻲ ﺑﻦ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺤ‪‬ﺎﻛ‪‬ﻢ ‪ :‬ﺳ ‪‬ﻤﻌ‪‬ﺖ ﹶﺃﺑ‪‬ـﺎ ‪‬ﺟ ‪‬ﻌﻔﹶـﺮ‬
‫ﺤﺴ‪‬ـﻦ‬ ‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﻧ ‪‬ﻌﻴ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻝ ‪‬ﺳ ‪‬ﻤﻌ‪‬ﺖ ﺍﹾﻟ ‪‬‬ ‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ﺻ‪‬ﺎﻟ‪‬ﺢ ﺑ‪‬ﻦ ﻫ‪‬ﺎﻧﹺﺊ ‪‬ﻳﻘﹸﻮﻝ ‪‬ﺳﻤ‪‬ﻌ‪‬ﺖ ‪‬ﻣ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺼﺒ‪‬ﺎﺡ ﺍﹾﻟ‪‬ﺒﺰ‪‬ﺍﺭ ) ﻭﺛﻘﻪ ﲨﻊ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﻭﻗﺎﻝ ﺍﺑـﻦ ﺣﺠـﺮ‬ ‫ﺑ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺤﺴ‪‬ﻦ ﺑ‪‬ﻦ ‪‬ﺷﻘ‪‬ﻴﻖ ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﺳﹶﺄﻟﹾﺖ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠـﻪ‬ ‫ﺻﺪﻭﻕ ﻳﻬﻢ ( ‪‬ﻳﻘﹸﻮﻝ ‪‬ﺳ ‪‬ﻤﻌ‪‬ﺖ ‪‬ﻋ‪‬ﻠ ‪‬ﻲ ﺑ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ﺍﻟﺴ‪‬ﺎﹺﺑﻌ‪‬ﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﺮ‪‬ﺷﻪ "‬ ‫ﺑ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎﺭ‪‬ﻙ ‪ .‬ﹸﻗﻠﹾﺖ " ﹶﻛﻴ‪‬ﻒ ‪‬ﻧ ‪‬ﻌﺮﹺﻑ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻓ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺪ‬ ‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺍﻟﺰ‪‬ﺍﻫ‪‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺤ‪‬ﺎﻛ‪‬ﻢ ‪ :‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑﻜﹾﺮ ‪‬ﻣ ‪‬‬
‫ﻱ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ‪‬ﻤﻌ‪‬ﺖ ‪‬ﻋ‪‬ﻠ ‪‬ﻲ‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻦ ﺍﻟﺸ‪‬ﺎ ‪‬ﻣ ‪‬ﻲ ‪‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ‪‬ﻦ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ﺑ‪‬ﻦ ﺳ‪‬ﻴ‪‬ﺒ ‪‬ﻮ‪‬ﻳ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ﹺﺯ ‪‬‬
‫ﺤﺴ‪‬ﻦ ﺑ‪‬ﻦ ‪‬ﺷﻘ‪‬ﻴﻖ ‪‬ﻳﻘﹸﻮﻝ ‪‬ﺳ ‪‬ﻤﻌ‪‬ﺖ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎﺭ‪‬ﻙ ‪‬ﻳﻘﹸﻮﻝ " ‪‬ﻧ ‪‬ﻌﺮﹺﻑ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻓﻮ‪‬ﻕ‬ ‫ﺑ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻬ ‪‬ﻤ‪‬ﻴ ﹸﺔ‬
‫ﺖ ﺍﹾﻟ ‪‬‬
‫‪‬ﺳﺒ‪‬ﻊ ‪‬ﺳﻤ‪‬ﺎﻭ‪‬ﺍﺕ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪ ،‬ﺑ‪‬ﺎﺋ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﻠﹾﻘﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻧﻘﹸﻮﻝ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎﹶﻟ ‪‬‬
‫‪ :‬ﹺﺇ‪‬ﻧ ‪‬ﻪ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ‪ ،‬ﻭﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ " ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ‪‬ﺬﻳﺐ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‬
‫ﺴ ‪‬ﻲ ﹸﻗﻠﹾﺖ ‪‬ﻟﹶﺄ ‪‬ﺣﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﺣ‪‬ﻨﺒ‪‬ﻞ ‪:‬‬ ‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ﺇﹺ‪‬ﺑﺮ‪‬ﺍﻫ‪‬ﻴﻢ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ِ‬ ‫‪ :‬ﻭﻗﺎﻝ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄﹾﺛﺮ‪‬ﻡ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ‪‬ﻣ ‪‬‬
‫ﺤﻜﹶﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎﺭ‪‬ﻙ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗ‪‬ﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ‪ :‬ﹶﻛﻴ‪‬ﻒ ‪‬ﻳ ‪‬ﻌﺮ‪‬ﻑ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ؟ ﻗﹶـﺎ ﹶﻝ ‪ :‬ﻓ‪‬ـﻲ ﺍﻟﺴ‪‬ـﻤ‪‬ﺎﺀ‬ ‫‪‬ﻳ ‪‬‬
‫ﺍﻟﺴ‪‬ﺎﹺﺑﻌ‪‬ﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﺮ‪‬ﺷﻪ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ‪ :‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻨ‪‬ﺪﻧ‪‬ﺎ ‪ .‬ﻗﻠﺖ ﻭﻫﺬﺍ ﺍﻟﻨﻘﻞ ﺑـﺪﻭﻥ‬
‫ﻟﻔﻆ ﺍﳊﺪ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﳌﺎﻟﻜﻲ ﰲ ﺍﻟﺘﻤﻬﻴﺪ ‪ :‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻳﻨﺰﻝ ﺑﺬﺍﺗﻪ ﺃﺧﱪﻧﺎ‬
‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺃﻥ ﺃﺑﺎﻩ ﺃﺧﱪﻩ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺧﺎﻟﺪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳛـﲕ ﺑـﻦ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﺻﺎﱀ ﲟﺼﺮ ﻗﺎﻝ ﲰﻌﺖ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ " ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﺑﻦ ﻋﺪﻱ ﻭﻧﺴﺒﻪ‬
‫ﻟﻠﻮﺿﻊ " ﻳﻘﻮﻝ ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ ﻳﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻗﻮﳍﻢ ﻗﺎﻝ ﻭﻗﺎﻝ ﻧﻌﻴﻢ ﻳﻨﺰﻝ ﺑﺬﺍﺗﻪ‬
‫ﻭﻫﻮ ﻋﻠﻰ ﻛﺮﺳﻴﻪ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﻟﻴﺲ ﻫﺬﺍ ﺑﺸﻲﺀ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻔﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻷﻥ‬
‫ﻫﺬﺍ ﻛﻴﻔﻴﺔ ﻭﻫﻢ ﻳﻔﺰﻋﻮﻥ ﻣﻨﻬﺎ ﻷ‪‬ﺎ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﻓﻴﻤﺎ ﳛﺎﻁ ﺑﻪ ﻋﻴﺎﻧﺎ ﻭﻗﺪ ﺟﻞ ﺍﷲ‬
‫ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻭﻣﺎ ﻏﺎﺏ ﻋﻦ ﺍﻟﻌﻴﻮﻥ ﻓﻼ ﻳﺼﻔﻪ ﺫﻭﻭ ﺍﻟﻌﻘﻮﻝ ﺇﻻ ﲞﱪ ﻭﻻ ﺧﱪ ﰲ‬
‫ﺻﻔﺎﺕ ﺍﷲ ﺇﻻ ﻣﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﺑﻪ ﰲ ﻛﺘﺎﺑﻪ ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺳﻠﻢ ﻓﻼ ﻧﺘﻌﺪﻯ ﺫﻟﻚ ﺇﱃ ﺗﺸﺒﻴﻪ ﺃﻭ ﻗﻴﺎﺱ ﺃﻭ ﲤﺜﻴﻞ ﺃﻭ ﺗﻨﻈﲑ ﻓﺈﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‬
‫ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﺍﻹﻗـﺮﺍﺭ ﺑﺎﻟﺼـﻔﺎﺕ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﻛﻠﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﳝﺎﻥ ‪‬ﺎ ﻭﲪﻠﻬﺎ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻻ ﻋﻠﻰ ﺍ‪‬ﺎﺯ ﺇﻻ‬
‫ﺃ‪‬ﻢ ﻻ ﻳﻜﻴﻔﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﳛﺪﻭﻥ ﻓﻴﻪ ﺻﻔﺔ ﳏﺼﻮﺭﺓ ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ﻣﻨـﻪ ‪.‬‬
‫ﻗﻠﺖ ﻣﻌﲎ ﺍﳊﻘﻴﻘﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﺃﻱ ﻻ ﻳﻌﺪﻝ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺭﺩ ﺇﱃ ﻏﲑﻩ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﳑﺎ ﳜﺎﻟﻒ ﺑﻪ ﺍﻟﻮﻫﺎﺑﻴﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ‬
‫ﻗﺎﻝ ﲰﻌﺖ ﺍﳍﻴﺜﻢ ﺑﻦ ﺧﺎﺭﺟﺔ ﻗﺎﻝ ﺣﺪﺛﲏ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﻗﺎﻝ ﺳﺄﻟﺖ ﺍﻷﻭﺯﺍﻋـﻲ‬
‫ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀﺕ‬
‫ﻓﻘﺎﻟﻮﺍ ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ﻭﺫﻛﺮ ﻋﺒﺎﺱ ﺍﻟﺪﻭﺭﻱ ﻗﺎﻝ ﲰﻌﺖ ﳛﲕ ﺑـﻦ‬
‫ﻣﻌﲔ ﻳﻘﻮﻝ ﺷﻬﺪﺕ ﺯﻛﺮﻳﺎ ﺑﻦ ﻋﺪﻱ ﺳﺄﻝ ﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﺳـﻔﻴﺎﻥ‬
‫ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻳﻌﲏ ﻣﺜﻞ ﺍﻟﻜﺮﺳﻲ ﻣﻮﺿﻊ ﺍﻟﻘﺪﻣﲔ ﻭﳓﻮ ﻫـﺬﺍ ﻓﻘـﺎﻝ ﺃﺩﺭﻛـﺖ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﻭﺳﻔﻴﺎﻥ ﻭﻣﺴﻌﺮﺍ ﳛﺪﺛﻮﻥ ‪‬ﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻻ ﻳﻔﺴﺮﻭﻥ ﺷﻴﺌﺎ‬
‫ﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻭﺭﻱ ﻭﲰﻌﺖ ﺃﺑﺎ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ ﻭﺫﻛﺮ ﻟﻪ ﻋﻦ ﺭﺟﻞ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺮﻭﻯ ﰲ ﺍﻟﺮﺅﻳـﺔ ﻭﺍﻟﻜﺮﺳـﻲ‬
‫ﻣﻮﺿﻊ ﺍﻟﻘﺪﻣﲔ ﻭﺿﺤﻚ ﺭﺑﻨﺎ ﻣﻦ ﻗﻨﻮﻁ ﻋﺒﺎﺩﻩ ) ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ‪‬ﺰ‬
‫ﻭﺣﺴﻦ ﻗﺎﻻ ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎﺀ ﻋﻦ ﻭﻛﻴﻊ ﺑﻦ ﺣﺪﺱ‬
‫ﻋﻦ ﻋﻤﻪ ﺃﰊ ﺭﺯﻳﻦ ﻗﺎﻝ ﺣﺴﻦ ﺍﻟﻌﻘﻴﻠﻲ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧـﻪ‬
‫ﻗﺎﻝ ﺿﺤﻚ ﺭﺑﻨﺎ ﻣﻦ ﻗﻨﻮﻁ ﻋﺒﺪﻩ ﻭﻗﺮﺏ ﻏﲑﻩ ﻗﺎﻝ ﺃﺑﻮ ﺭﺯﻳﻦ ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺃﻭﻳﻀﺤﻚ ﺍﻟﺮﺏ ﻋﺰ ﻭﺟﻞ ﺍﻟﻌﻈﻴﻢ ﻟﻦ ﻧﻌﺪﻡ ﻣﻦ ﺭﺏ ﻳﻀﺤﻚ ﺧﲑﺍ ﻗﺎﻝ ﺣﺴﻦ‬
‫ﰲ ﺣﺪﻳﺜﻪ ﻓﻘﺎﻝ ﻧﻌﻢ ﻟﻦ ﻧﻌﺪﻡ ﻣﻦ ﺭﺏ ﻳﻀﺤﻚ ﺧﲑﺍ ‪ ،‬ﻭﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬
‫ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ﹺﺮ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﺷ‪‬ﻴ‪‬ﺒ ﹶﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳﺰﹺﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ ﹶﺃ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﻠﹶﻰ‬
‫ﺱ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﻪ ﹶﺃﺑﹺﻲ ‪‬ﺭﺯﹺﻳ ﹴﻦ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫‪‬ﺑ ﹺﻦ ‪‬ﻋﻄﹶﺎ ٍﺀ ‪‬ﻋ ‪‬ﻦ ‪‬ﻭﻛ‪‬ﻴ ﹺﻊ ‪‬ﺑ ﹺﻦ ‪‬ﺣ ‪‬ﺪ ﹴ‬
‫ﺖ ﻳ‪‬ـﺎ‬ ‫ﺏ ‪‬ﻏ‪‬ﻴ ﹺﺮ ‪‬ﻩ ﻗﹶﺎ ﹶﻝ ﹸﻗﻠﹾـ ‪‬‬
‫ﻁ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ‪‬ﻭﹸﻗ ‪‬ﺮ ﹺ‬
‫ﻚ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹸﻗﻨ‪‬ﻮ ‪‬‬‫ﺤ ‪‬‬ ‫ﺿ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬‬
‫‪‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻚ ‪‬ﺧﻴ‪‬ـﺮ‪‬ﺍ ‪.‬‬
‫ﺤ ‪‬‬
‫ﻀ‪‬‬ ‫ﺏ ‪‬ﻳ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻦ ‪‬ﻧ ‪‬ﻌ ‪‬ﺪ ‪‬ﻡ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ‪‬‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹸﻗ ﹾﻠ ‪‬‬
‫ﻚ ﺍﻟ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬‬
‫ﻀ‪‬‬‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﻗﻠﺖ ﻭﻛﻴﻊ ﺑﻦ ﺣﺪﺱ ﻣﺘﻜﻠﻢ ﻓﻴﻪ ﻭﺃﻥ ﺟﻬﻨﻢ ﻟﺘﻤﺘﻠﻰﺀ ﻭﺃﺷﺒﺎﻩ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻗﺎﻟﻮﺍ‬
‫ﺃﻥ ﻓﻼﻧﺎ ﻳﻘﻮﻝ ﻳﻘﻊ ﰲ ﻗﻠﻮﺑﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺣﻖ ﻓﻘﺎﻝ ﺿﻌﻔﺘﻢ ﻋﻨﺪﻱ ﺃﻣﺮﻩ ﻫﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺣﻖ ﻻ ﺷﻚ ﻓﻴﻬﺎ ﺭﻭﺍﻫﺎ ﺍﻟﺜﻘﺎﺕ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﺇﻻ ﺃﻧﺎ ﺇﺫﺍ ﺳﺌﻠﻨﺎ ﻋﻦ‬
‫ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﱂ ﻧﻔﺴﺮﻫﺎ ﻭﱂ ﻧﺬﻛﺮ ﺃﺣﺪﺍ ﻳﻔﺴﺮﻫﺎ ﻭﻗﺪ ﻛﺎﻥ ﻣﺎﻟﻚ ﻳﻨﻜـﺮ‬
‫ﻋﻠﻰ ﻣﻦ ﺣﺪﺙ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺫﻛﺮﻩ ﺃﺻﺒﻎ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻗـﺎﻝ ﺳـﺄﻟﺖ‬
‫ﻣﺎﻟﻜﺎ ﻋﻤﻦ ﳛﺪﺙ ﺍﳊﺪﻳﺚ ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﻭﺍﳊﺪﻳﺚ ﺇﻥ ﺍﷲ ﻳﻜﺸﻒ‬
‫ﻋﻦ ﺳﺎﻗﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻧﻪ ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﺎﺭ ﻳﺪﻩ ﺣﱴ ﳜﺮﺝ ﻣﻦ ﺃﺭﺍﺩ ﻓﺄﻧﻜﺮ ﺫﻟـﻚ‬
‫ﺇﻧﻜﺎﺭﺍ ﺷﺪﻳﺪﺍ ﻭ‪‬ﻰ ﺃﻥ ﳛﺪﺙ ﺑﻪ ﺃﺣﺪﺍ ﻭﺇﳕﺎ ﻛﺮﻩ ﺫﻟﻚ ﻣﺎﻟﻚ ﺧﺸﻴﺔ ﺍﳋـﻮﺽ ﰲ‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﺑﻜﻴﻒ ﻫﺎﻫﻨﺎ ﻭﺃﺧﱪﻧﺎ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻗﺎﻝ ﺣـﺪﺛﲏ ﺃﰊ‬
‫ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺧﺎﻟﺪ ﻗﺎﻝ ﲰﻌﺖ ﺍﺑﻦ ﻭﺿﺎﺡ ﺳﺄﻟﺖ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻋﻦ ﺍﻟﺘﻨﺰﻝ‬
‫ﻓﻘﺎﻝ ﺃﻗﺮ ﺑﻪ ﻭﻻ ﲢﺪ ﻓﻴﻪ ﺑﻘﻮﻝ ﻛﻞ ﻣﻦ ﻟﻘﻴﺖ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﺼﺪﻕ ﲝﺪﻳﺚ ﺍﻟﺘﻨﺰﻝ‬
‫ﻗﺎﻝ ﻭﻗﺎﻝ ﱄ ﺍﺑﻦ ﻣﻌﲔ ﺻﺪﻕ ﺑﻪ ﻭﻻ ﺗﺼﻔﻪ ﻭﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺑﺸﺮ ﻗـﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ ﺩﻟﻴﻢ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﺿﺎﺡ ﻗﺎﻝ ﺳﺄﻟﺖ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻋﻦ ﺍﻟﺘﻨـﺰﻝ‬
‫ﻓﻘﺎﻝ ﺃﻗﺮ ﺑﻪ ﻭﻻ ﲢﺪ ﻓﻴﻪ ﻭﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﳌﻠﻚ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﻳﻮﻧﺲ‬
‫ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺑﻜﺎﺭ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻘﺮﺷﻲ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻣﻬﺪﻱ ﺑﻦ‬
‫ﺟﻌﻔﺮ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺃﻧﻪ ﺳﺄﻟﻪ ﻋﻦ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﺮﲪﻦ ﻋﻠـﻰ ﺍﻟﻌـﺮﺵ‬
‫ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻗﺎﻝ ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ ﰒ ﻗﺎﻝ ﺍﺳﺘﻮﺍﺅﻩ ﳎﻬﻮﻝ ) ﻣﻌﻨﺎﻩ ﻻ ﻧﻌﻠـﻢ‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﻮﺍﺀ ﻣﻊ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻋﺘﻘﺎﺩ ﺍﻟﺘﻨﺰﻳـﻪ ( ﻭﺍﻟﻔﻌـﻞ ﻣﻌﻘـﻮﻝ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﻋﻦ ﻫﺬﺍ ﺑﺪﻋﺔ ﻗﺎﻝ ﺑﻘﻲ ﻭﺣﺪﺛﻨﺎ ﺃﻳﻮﺏ ﺑﻦ ﺻﻼﺡ ﺍﳌﺨﺰﻭﻣﻲ ﺑﺎﻟﺮﻣﻠﺔ ﻗـﺎﻝ‬
‫ﻛﻨﺎ ﻋﻨﺪ ﻣﺎﻟﻚ ﺇﺫ ﺟﺎﺀﻩ ﻋﺮﺍﻗﻲ ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪﺍﷲ ﻣﺴﺄﻟﺔ ﺃﺭﻳﺪ ﺃﻥ ﺃﺳﺄﻟﻚ ﻋﻨﻬﺎ‬
‫ﻓﻄﺄﻃﺄ ﻣﺎﻟﻚ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪﺍﷲ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳﺘﻮﻯ‬
‫ﻗﺎﻝ ﺳﺄﻟﺖ ﳎﻬﻮﻝ ﻭﺗﻜﻠﻤﺖ ﻣﻌﻘﻮﻝ ﺇﻧﻚ ﺍﻣﺮﺅ ﺳﻮﺀ ﺃﺧﺮﺟﻮﻩ ﻓﺄﺧـﺬﻭﺍ ﺑﻀـﺒﻌﻴﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻓﺄﺧﺮﺟﻮﻩ ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﺇﺑﺮﻫﻴﻢ ﺑﻦ ﻣﺰﻳﻦ ﺇﳕﺎ ﻛﺮﻩ ﻣﺎﻟـﻚ ﺃﻥ ﻳﺘﺤـﺪﺙ ﺑﺘﻠـﻚ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻷﻥ ﻓﻴﻬﺎ ﺣﺪﺍ ﻭﺻﻔﺔ ﻭﺗﺸﺒﻴﻬﺎ ﻭﺍﻟﻨﺠﺎﺓ ﰲ ﻫﺬﺍ ﺍﻻﻧﺘﻬﺎﺀ ﺇﱃ ﻣﺎ ﻗـﺎﻝ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ ﻭﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﺑﻮﺟﻪ ﻭﻳﺪﻳﻦ ﻭﺑﺴﻂ ﻭﺍﺳﺘﻮﺍﺀ ﻭﻛﻼﻡ ﻓﻘﺎﻝ ﻓﺄﻳﻨﻤﺎ ﺗﻮﻟﻮﺍ‬
‫ﻓﺜﻢ ﻭﺟﻪ ﺍﷲ ﻭﻗﺎﻝ ﺑﻞ ﻳﺪﺍﻩ ﻣﺒﺴﻮﻃﺘﺎﻥ ﻭﻗﺎﻝ ﻭ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ﻗﺒﻀﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﻭﺍﻟﺴﻤﻮﺍﺕ ﻣﻄﻮﻳﺎﺕ ﺑﻴﻤﻴﻨﻪ ﻭﻗﺎﻝ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻓﻠﻴﻘﻞ ﻗﺎﺋﻞ ﲟﺎ ﻗـﺎﻝ‬
‫ﺍﷲ ﻭﻟﻴﻨﺘﻪ ﺇﻟﻴﻪ ﻭﻻ ﻳﻌﺪﻭﻩ ﻭﻻ ﻳﻔﺴﺮﻩ ﻭﻻ ﻳﻘﻞ ﻛﻴﻒ ﻓﺈﻥ ﰲ ﺫﻟﻚ ﺍﳍـﻼﻙ ﻷﻥ ﺍﷲ‬
‫ﻛﻠﻒ ﻋﺒﻴﺪﻩ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺘﻨﺰﻳﻞ ﻭﱂ ﻳﻜﻠﻔﻬﻢ ﺍﳋﻮﺽ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﻏﲑﻩ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺃﻳﻀﺎ ‪ :‬ﻭﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻨﺰﻝ ﺭﺑﻨـﺎ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻋﻨﺪﻫﻢ ﻣﺜﻞ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﻠﻤﺎ ﲡﻠﻰ ﺭﺑﻪ ﻟﻠﺠﺒﻞ ﻭﻣﺜـﻞ ﻗﻮﻟـﻪ‬
‫ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﳌﻠﻚ ﺻﻔﺎ ﺻﻔﺎ ﻛﻠﻬﻢ ﻳﻘﻮﻝ ﻳﻨﺰﻝ ﻭﻳﺘﺠﻠﻰ ﻭﳚﻲﺀ ﺑـﻼ ﻛﻴـﻒ ﻻ‬
‫ﻳﻘﻮﻟﻮﻥ ﻛﻴﻒ ﳚﻲﺀ ﻭﻛﻴﻒ ﻳﺘﺠﻠﻰ ﻭﻛﻴﻒ ﻳﻨﺰﻝ ﻭﻻ ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ ﻭﻻ ﻣـﻦ ﺃﻳـﻦ‬
‫ﲡﻠﻰ ﻭﻻ ﻣﻦ ﺃﻳﻦ ﻳﻨﺰﻝ ﻷﻧﻪ ﻟﻴﺲ ﻛﺸﻲﺀ ﻣﻦ ﺧﻠﻘﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺍﻻﺷﻴﺎﺀ ﻭﻻ ﺷﺮﻳﻚ‬
‫ﻟﻪ ‪ .‬ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ‪ .‬ﺗﻨﺒﻴﻪ ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ‪} :‬ﻓﹶـﹶﺄ ﱠﻃ‪‬ﻠ ‪‬ﻊ‬
‫ﹺﺇﻟﹶﻰ ﹺﺇﻟﹶـ ‪‬ﻪ ﻣ‪‬ﻮﺳ‪‬ﻰ{ ﻭﻗﺎﻝ ﺃﺑﻮ ﺻﺎﱀ‪ :‬ﺃﺳﺒﺎﺏ ﺍﻟﺴﻤﻮﺍﺕ ﻃﺮﻗﻬﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻣﻮﺭ ﺍﻟﱵ‬
‫ﺗﺴﺘﻤﺴﻚ ‪‬ﺎ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻭﻛﺮﺭ ﺃﺳﺒﺎﺏ ﺗﻔﺨﻴﻤﺎﹰ؛ ﻷﻥ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺃ‪‬ﻢ ﰒ ﺃﻭﺿـﺢ‬
‫ﻛﺎﻥ ﺗﻔﺨﻴﻤﹰﺎ ﻟﺸﺄﻧﻪ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪} .‬ﹶﻓﹶﺄ ﱠﻃ‪‬ﻠ ‪‬ﻊ ﹺﺇﻟﹶﻰ ﹺﺇﻟﹶـ ‪‬ﻪ ﻣ‪‬ﻮﺳ‪‬ﻰ{ ﻓﺎﻧﻈﺮ ﺇﻟﻴـﻪ ﻧﻈـﺮ‬
‫ﻑ ﻋﻠﻴﻪ‪ .‬ﺗﻮﻫ‪‬ﻢ ﺃﻧﻪ ﺟﺴ ‪‬ﻢ ﲢﻮﻳﻪ ﺍﻷﻣﺎﻛﻦ‪ .‬ﻭﻛﺎﻥ ﻓﺮﻋﻮﻥ ﻳـﺪﻋﻲ ﺍﻷﻟﻮﻫﻴـﺔ‬
‫ﻣﺸ ﹺﺮ ‪‬‬
‫ﻭﻳﺮﻯ ﲢﻘﻴﻘﻬﺎ ﺑﺎﳉﻠﻮﺱ ﰲ ﻣﻜﺎﻥ ﻣﺸﺮﻑ‪ ".‬ﺍﻧﺘﻬﻰ ﲝﺮﻭﻓﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫"ﺍﻋﻠﻢ ﺃﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﻭﺻﻒ ﻓﺮﻋﻮﻥ ﺑﻜﻮﻧﻪ ﻣﺘﻜﱪﹰﺍ ﺟﺒﺎﺭﹰﺍ ﺑﲔ ﺃﻧﻪ ﺃﺑﻠـﻎ ﰲ ﺍﻟـﺒﻼﺩﺓ‬
‫ﻭﺍﳊﻤﺎﻗﺔ ﺇﱃ ﺃﻥ ﻗﺼﺪ ﺍﻟﺼﻌﻮﺩ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻭﰲ ﺍﻵﻳﺔ ﻣﺴﺎﺋﻞ‪ :‬ﺍﳌﺴـﺄﻟﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﺍﺣﺘﺞ ﺍﳉﻤﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺸﺒﻬﺔ ‪‬ﺬﻩ ﺍﻵﻳـﺔ ﰲ ﺇﺛﺒـﺎﺕ ﺃﻥ ﺍﷲ ﰲ ﺍﻟﺴـﻤﻮﺍﺕ‬
‫ﻭﻗﺮﺭﻭﺍ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻓﺮﻋﻮﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﻜﺮﻳﻦ ﻟﻮﺟﻮﺩ ﺍﷲ‪ ،‬ﻭﻛﻞ ﻣﺎ‬
‫ﻳﺬﻛﺮﻩ ﰲ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻓﺬﻟﻚ ﺇﳕﺎ ﻳﺬﻛﺮﻩ ﻷﺟﻞ ﺃﻧﻪ ﲰﻊ ﺃﻥ ﻣﻮﺳﻰ ﻳﺼﻒ ﺍﷲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﻳﺬﻛﺮﻩ ﻛﻤﺎ ﲰﻌﻪ‪ ،‬ﻓﻠﻮﻻ ﺃﻧﻪ ﲰﻊ ﻣﻮﺳﻰ ﻳﺼﻒ ﺍﷲ ﺑﺄﻧﻪ ﻣﻮﺟﻮﺩ‬
‫ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺇﻻ ﳌﺎ ﻃﻠﺒﻪ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻗﺎﻝ ﻭﺇﱐ ﻷﻇﻨﻪ ﻛﺎﺫﺑـﺎﹰ‪ ،‬ﻭﱂ‬
‫ﻳﺒﲔ ﺃﻧﻪ ﻛﺎﺫﺏ ﻓﻴﻤﺎﺫﺍ‪ ،‬ﻭﺍﳌﺬﻛﻮﺭ ﺍﻟﺴﺎﺑﻖ ﻣﺘﻌﲔ ﻟﺼﺮﻑ ﺍﻟﻜﻼﻡ ﺇﻟﻴﻪ ﻓﻜﺄﻥ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻓﺄﻃﻠﻊ ﺇﱃ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﻣﻮﺳﻰ ﺃﻧﻪ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﰒ ﻗﺎﻝ‪} :‬ﻭﺇﱐ ﻷﻇﻨـﻪ‬
‫ﻛﺎﺫﺑﹰﺎ{ ﺃﻱ ﻭﺇﱐ ﻷﻇﻦ ﻣﻮﺳﻰ ﻛﺎﺫﺑﹰﺎ ﰲ ﺇﺩﻋﺎﺋﻪ ﺃﻥ ﺍﻹﻟﻪ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺩﻳﻦ ﻣﻮﺳﻰ ﻫﻮ ﺃﻥ ﺍﻹﻟﻪ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ‬
‫ﻟﻮ ﻭﺟﺪ ﺇﻟﻪ ﻟﻜﺎﻥ ﻣﻮﺟﻮﺩﹰﺍ ﰲ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻢ ﺑﺪﻳﻬﻲ ﻣﺘﻘﺮﺭ ﰲ ﻛﻞ ﺍﻟﻌﻘﻮﻝ ﻭﻟـﺬﻟﻚ‬
‫ﻓﺈﻥ ﺍﻟﺼﺒﻴﺎﻥ ﺇﺫﺍ ﺗﻀﺮﻋﻮﺍ ﺇﱃ ﺍﷲ ﺭﻓﻌﻮﺍ ﻭﺟﻮﻫﻬﻢ ﻭﺃﻳﺪﻳﻬﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﻓﺮﻋﻮﻥ‬
‫ﻣﻊ ‪‬ﺎﻳﺔ ﻛﻔﺮﻩ ﳌﺎ ﻃﻠﺐ ﺍﻹﻟﻪ ﻓﻘﺪ ﻃﻠﺒﻪ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻠﻢ ﺑـﺄﻥ‬
‫ﺍﻹﻟﻪ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻢ ﻣﺘﻘﺮﺭ ﰲ ﻋﻘﻞ ﺍﻟﺼﺪﻳﻖ ﻭﺍﻟﺰﻧﺪﻳﻖ ﻭﺍﳌﻠﺤﺪ ﻭﺍﳌﻮﺣـﺪ‬
‫ﻭﺍﻟﻌﺎﱂ ﻭﺍﳉﺎﻫﻞ‪ .‬ﻓﻬﺬﺍ ﲨﻠﺔ ﺍﺳﺘﺪﻻﻻﺕ ﺍﳌﺸﺒﻬﺔ ‪‬ﺬﻩ ﺍﻵﻳـﺔ‪ ،‬ﻭﺍﳉـﻮﺍﺏ‪ :‬ﺃﻥ‬
‫ﻫﺆﻻﺀ ﺍﳉﻬﺎﻝ ﻳﻜﻔﻴﻬﻢ ﰲ ﻛﻤﺎﻝ ﺍﳋﺰﻱ ﻭﺍﻟﻀﻼﻝ ﺃﻥ ﺟﻌﻠﻮﺍ ﻗﻮﻝ ﻓﺮﻋﻮﻥ ﺍﻟﻠﻌﲔ‬
‫ﺣﺠﺔ ﳍﻢ ﻋﻠﻰ ﺻﺤﺔ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺈﻧﻪ ﱂ ﻳﺰﺩ ﰲ ﺗﻌﺮﻳﻒ ﺇﻟﻪ‬
‫ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺫﻛﺮ ﺻﻔﺔ ﺍﳋﻼﻗﻴﺔ ﻓﻘﺎﻝ ﰲ ﺳﻮﺭﺓ ﻃﻪ }ﺭﺑﻨﺎ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﻛﻞ ﺷـﻲﺀ‬
‫ﺧﻠﻘﻪ ﰒ ﻫﺪﻯ{ )ﻃﻪ‪ (50 :‬ﻭﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ }ﺭﺑﻜﻢ ﻭﺭﺏ ﺁﺑﺎﺋﻜﻢ ﺍﻷﻭﻟﲔ‬
‫* ﺭﺏ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻭﻣﺎ ﺑﻴﻨﻬﻤ ﹾﺎ{ ﻓﻈﻬـﺮ ﺃﻥ ﺗﻌﺮﻳـﻒ ﺫﺍﺕ ﺍﷲ ﺑﻜﻮﻧـﻪ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﺩﻳﻦ ﻓﺮﻋﻮﻥ ﻭﺗﻌﺮﻳﻔﻪ ﺑﺎﳋﻼﻗﻴﺔ ﻭﺍﳌﻮﺟﻮﺩﻳﺔ ﺩﻳﻦ ﻣﻮﺳﻰ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ ﺑﺎﻷﻭﻝ‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻦ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺜﺎﱐ ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻦ ﻣﻮﺳـﻰ‪ ،‬ﰒ ﻧﻘـﻮﻝ ﻻ‬
‫ﻧﺴﻠﻢ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﻓﺮﻋﻮﻥ ﰲ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻓﺬﻟﻚ ﻗﺪ ﲰﻌﻪ ﻣﻦ ﻣﻮﺳـﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﻞ ﻟﻌﻠﻪ ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻦ ﺍﳌﺸﺒﻬﺔ ﻓﻜﺎﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻹﻟﻪ ﻟـﻮ ﻛـﺎﻥ‬
‫ﻼ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻬﻮ ﺇﳕﺎ ﺫﻛﺮ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻪ ﻻ‬
‫ﻣﻮﺟﻮﺩﹰﺍ ﻟﻜﺎﻥ ﺣﺎﺻ ﹰ‬
‫ﻷﺟﻞ ﺃﻧﻪ ﻗﺪ ﲰﻌﻪ ﻣﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﺗﻨﺒﻴﻪ ‪.‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺃﻣﺎ ﺭﻭﺍﻳﺔ ﻭﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ ‪ ،‬ﻻ ﻧﺴﻠﻢ ﺑﺼﺤﺘﻬﺎ ﻋﻦ ﻣﺎﻟﻚ ﻭﻻ ﻋﻦ ﻏﲑﻩ ﻣﻦ‬
‫ﺍﻟﺴﻠﻒ ﺃﻧﻪ ﻗﺎﻝ ﺍﻹﺳﺘﻮﺍﺀ ﻣﻌﻠﻮﻡ ﻭﺍﻟﻜﻴﻔﻴﺔ ﳎﻬﻮﻟﺔ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﱂ ﺗﺜﺒﺖ ﺇﺳﻨﺎﺩﺍ‬
‫ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﲤﻬﻴﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﻋﻨـﺪ ﺍﻟﻼﻟﻜـﺎﺋﻲ ﰲ‬
‫ﺍﻋﺘﻘﺎﺩ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﻟﻐﺰﺍﱄ ﻭﻏﲑﻫﻢ ‪ ) ،‬ﻭﻛﻞ ﻣﻦ ﺫﻛﺮﻧﺎ ﻣﺼﺮﺣﻮﻥ ﺑﻨﻔـﻲ‬
‫ﺍﻟﻜﻴﻒ ﰲ ﺣﻖ ﺍﷲ ( ﻭﻫﻲ ﻣﻮﳘﺔ ﻣﻌﲎ ﻓﺎﺳﺪﺍ ﻭﻫـﻮ ﺃﻥ ﺍﺳﺘﻮﺍﺀ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‬
‫ﻫﻮ ﺍﺳﺘﻮﺍﺀ ﻟﻪ ﻫﻴﺌﺔ ﻭﺷﻜﻞ ﻟﻜﻦ ﳓﻦ ﻻ ﻧﻌﻠﻤﻪ ﻭﻫﺬﺍ ﺧـﻼﻑ ﻗـﻮﻝ ﺍﻟﺴـﻠﻒ‬
‫ﺽ ﺻـﺤﺘﻬﺎ ﻋـﻦ ﻣﺎﻟـﻚ‬
‫ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﻭﺍﻟﻜﻴﻒ ﻣﺮﻓﻮﻉ ‪ .‬ﻭﻋﻠﻰ ﹶﻓ ‪‬ﺮ ﹺ‬
‫ﻓﻴﻜﻮﻥ ﻣﻌﲎ ﻭﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ ﺃﻥ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﻮﺍﺀ ﳎﻬﻮﻝ ﺍﳌﻌﲎ ﻟـﺪﻳﻨﺎ ﺑﺪﻻﻟـﺔ‬
‫ﺭﻭﺍﻳﺔ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﻫﺬﺍ ﺍﻟﺜﺎﺑﺖ ﻋﻦ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻭﻟﻴﺲ ﻛﻤﺎ ﺗﺰﻋﻢ‬
‫ﺍﻟﻮﻫﺎﺑﻴﺔ ﻣﻦ ﲪﻞ ﺍﻟﻜﻴﻒ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳉﺴﻤﻴﺔ ﻭﺍﳍﻴﺌﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑـﻮ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﻌﻠﻤﻪ ﺃﻥ ﺭﺑﻨﺎ ﻟﻴﺲ ﺑﺬﻱ‬
‫ﺻﻮﺭﺓ ﻭﻻ ﻫﻴﺌﺔ ﻓﺈﻥ ﺍﻟﺼﻮﺭﺓ ﺗﻘﺘﻀﻲ ﺍﻟﻜﻴﻔﻴﺔ ﻭ ﺍﻟﻜﻴﻔﻴﺔ ﻣﻨﻔﻴﺔ ﻋـﻦ ﺍﷲ ﻭﻋـﻦ‬
‫ﺻﻔﺎﺗﻪ‪ .‬ﺍﻫـ ﻗﻠﺖ ﻭﻫﺬﺍ ﻛﻼﻡ ﺍﶈﻘﻘﲔ‪ .‬ﻗﺎﻝ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺍﻟﻘﺴﻄﻼﱐ ﰲ‬
‫ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟـﺬﻱ‬
‫ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ" ﻭﻗﺪ ﺛﺒﺖ ﻋـﻦ‬
‫ﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﻭﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ‬
‫ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺃﻧﻪ ﺳﺌﻞ ﻛﻴﻒ ﺍﺳﺘﻮﻯ؟ ﻓﻘﺎﻝ‪" :‬ﻛﻴﻒ" ﻏ ‪‬‬
‫ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟـﺐ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ‪ ،‬ﻓﻘﻮﻟـﻪ‪ :‬ﻛﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‬
‫ﺃﻱ ﻛﻴﻒ ﻣﻦ ﺻﻔﺎﺕ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﳊﻮﺍﺩﺙ ﻓﺈﺛﺒﺎﺗـﻪ ﰲ‬
‫ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻳﻨﺎﰲ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻴﺠﺰﻡ ﺑﻨﻔﻴﻪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻭﻣﺎ ﺫﻛﺮﻩ‬
‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﻤﻬﻴﺪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺣﺪﺛﻨﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﻗﺎﻝ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜـﺎﻥ ﻻ‬
‫ﳜﻠﻮ ﻣﻨﻪ ﻣﻜﺎﻥ ﰒ ﻗﺎﻝ ﳌﺎ ﺳﺌﻞ ﻣﺎﻟﻚ ﻋﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻗﺎﻝ ﺍﺳﺘﻮﺍﺅﻩ ﻣﻌﻘﻮﻝ ﻭﻛﻴﻔﻴﺘـﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﳎﻬﻮﻟﺔ‪ .‬ﻓﻬﺬﺍ ﺍﻟﺴﻨﺪ ﻣﺘﻜﻠﻢ ﻓﻴﻪ ‪ .‬ﻗﻠﺖ ﻭﻛﻴﻒ ﺗﻘﺎﺭﻥ ﺭﻭﺍﻳﺔ ﻏﲑ ﺛﺎﺑﺘﺔ ﻣﻊ ﺭﻭﺍﻳـﺔ‬
‫ﻣﺸﻬﻮﺭﺓ ﻋﻦ ﻣﺎﻟﻚ ﻭﻏﲑﻩ ﺑﻠﻔﻆ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﰲ ﺃﺧﺮﻯ ﻭﺍﻟﻜﻴﻒ ﻣﺮﻓﻮﻉ‬
‫‪ ،‬ﺃﻱ ﻻ ﻳﺘﺼﻮﺭ ﻭﻫﻮ ﻏﲑ ﻣﻮﺟﻮﺩ ‪ ،‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋـﻦ‬
‫ﺛﻼﺙ ﻭﻋﻦ ﺍ‪‬ﻨﻮﻥ ﺣﱴ ﻳﻔﻴﻖ ‪ .‬ﺍﳊﺪﻳﺚ ‪ .‬ﻗﺎﻝ ﲨﺎﻝ ﺍﳌﻠﺔ ﻭﺍﻟﺪﻳﻦ ﻋﺜﻤـﺎﻥ ﺑـﻦ‬
‫ﻑ ﺑﹺﺎﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ‪‬ﻭﺍﻟﻴ‪‬ـ ‪‬ﺪ‪‬ﻳ ﹺﻦ‬
‫ﺍﳊﺎﺟﺐ ﺍﳌﺎﻟﻜﻲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﰲ ﻋﻘﻴﺪﺗﻪ‪ :‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻮﺻ‪‬ﻮ ‪‬‬
‫ﻱ‪ .‬ﺃﻗﻮﻝ‪ :‬ﻳﺮﻳﺪ ﺃ ﹼﻥ ﳑ‪‬ﺎ ﻳ‪‬ﺆﻣ‪‬ﻦ ﺑﻪ ﻋﻠﻰ ﺭﺃﻱ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﺃ ﹼﻥ‬ ‫ﻭ‪‬ﺍﻹ ‪‬ﺳ‪‬ﺘﻮ‪‬ﺍﺀِ‪ ،‬ﻋﻠﹶﻰ ‪‬ﺭﹾﺃ ﹴ‬
‫ﺍﻟﺼﺎﻧﻊ ﺟ ﹼﻞ ﻭﻋﻼ ﻣﻮﺻﻮﻑ ﺑﺼﻔ ‪‬ﺔ ﻫﻲ ﺍﻟ ‪‬ﻮ ‪‬ﺟﻪ‪ ،‬ﻭﺑﺼﻔ ‪‬ﺔ ﻫﻲ ﺍﻟ‪‬ﻴﺪ‪‬ﺍﻥ‪ ،‬ﻭﺑﺼﻔ ‪‬ﺔ ﻫـﻲ‬
‫ﺍﻻ ‪‬ﺳ‪‬ﺘﻮ‪‬ﺍ ُﺀ ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﻣﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟﺴﻤ ‪‬ﻊ ﳑ‪‬ﺎ ﻇﺎﻫﺮ‪‬ﻩ ﻣ‪‬ﺤﺎﻝ ﺃﻥ ﻳﺘ‪‬ﺼﻒ ﺑﻪ ﻛﺎﻟ ‪‬ﻌﻴ‪‬ﻦ‬
‫ﻭﺍﳉﻨﺐ ) ﻗﻠﺖ ﺍﳉﻨﺐ ﺗﺄﻭﻟﻪ ﻋﺎﻣﺔ ﺍﻟﺴﻠﻒ ﻛﻤﺎ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳـﺮ ﻭﺍﻟﻘـﺮﻃﱯ‬
‫ﻭﺍﻟﺒﻐﻮﻱ ﻭﺍﺑﻦ ﻛﺜﲑ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﺃﺛﺒﺘﻪ ﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻟﻄﻠﻤﻨﻜﻲ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺮﺩﻭﺩ ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ ﲢﺘﺎﺝ ﺇﱃ ﺗﻮﻗﻒ ( ﻭﺍﻟ ﹶﻔ ‪‬ﻮ‪‬ﻗﻴ‪‬ﺔ ﺇﱃ ﻏﲑ‬
‫ﺫﻟﻚ‪ .‬ﻭﺑﺎﳉﻤﻠﺔ‪ ،‬ﻓﻘﺪ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺍﺗﺼﺎﻓﻪ ﺟ ﹼﻞ ﻭﻋﻼ ﺑﺎﳊﻴـﺎﺓ‬
‫ﺕ ﹸﺃﺧ‪‬ـﺮ‪،‬‬ ‫ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺻـﻔﺎ ‪‬‬
‫ﻭﺗﻔﺼﻴﻞ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺗﻘﻮﻝ ‪ :‬ﺑﻌﺪ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﻣﺎ ﹸﺫﻛ‪‬ﺮ ﺍﺧﺘﻠﻔﻮﺍ ﺃﻭ‪‬ﻻ‪ :‬ﻫـﻞ ﳚـﻮﺯ‬
‫ﺍﺗﺼﺎﻑ ﺍﻟﺼﺎﻧﻊ ﺑﺼﻔﺎﺕ ﹸﺃﺧ‪‬ﺮ ﺃﻡ ﻻ؟ ﻓﻘﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻨﻈﺮ‪ :‬ﻻ! ﻣﺘﻤﺴ‪‬ﻜﹰﺎ ﺑﺄﻧ‪‬ـﻪ ﻻ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﻔﺎﺕ ﹸﺃﺧ‪‬ﺮ ‪ ،‬ﻭﻣﺎ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ‪‬ﻭﺟ‪‬ﺐ ﻧﻔﻴ‪‬ﻪ‪ .‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧ‪‬ﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ‬
‫ﻧﻔﻲ ﺍﻟﺪﻟﻴ ﹺﻞ ﻧﻔ ‪‬ﻲ ﺍﳌﺪﻟﻮﻝ‪ .‬ﻣﻊ ﺃﻧ‪‬ﺎ ﻻ ﻧﺴﻠﱢﻢ ‪‬ﻧ ﹾﻔ ‪‬ﻲ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻛﻴﻒ ﻭﺍﻟﺴـﻤ ‪‬ﻊ ﻃﺮﻳـﻖ‬
‫ﻒ ﺩﻻﻟ ﹸﺔ ﺍﻟﺴﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﲰﺎﺀ! ﻭﲤﺴ‪‬ﻜﻮﺍ ﺃﻳﻀـﺎ‬ ‫ﻣﺴﺘ ‪‬ﻘ ﱞﻞ ﻓﻴﻤﺎ ﻻ ﺗﺘﻮﱠﻗ ‪‬‬
‫ﺑﺄﻧ‪‬ﻪ ﻟﻮ ﻛﺎﻧﺖ ﻟ ‪‬ﻌﺮﹺﻓﺖ؛ ﻟﻮﻗﻮﻉ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻜﻤﺎﻝ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧ‪‬ﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ‬
‫ﻭﻗﻮﻉ ﺍﻟﺘﻜﻠﻴﻒ ﲟﻌﺮﻓﺔ ﺍﻟﺸﻲﺀ ﻣﻌﺮﻓﺘ‪‬ﻪ‪ ،‬ﻭﻻ ﻣﻦ ﻭﻗﻮﻉ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻜﻤـﺎﻝ ﺍﳌﻌﺮﻓـﺔ‬
‫ﻒ ﲟﻌﺮﻓﺘﻬﺎ ؛ ﳉﻮﺍﺯ ﺃﻥ‬ ‫ﺍﳌﻤﻜﻨﺔ ﻣﻦ ﺍﳌﻜﻠﱢﻒ ﺣﺼﻮ ﹸﻝ ﺍﳌﻌﺮﻓﺔ ﲜﻤﻴﻊ ﺍﻷﻭﺻﺎﻑ ﺍﳌﻜﱠﻠ ‪‬‬
‫ﺗﻜﻮﻥ ﺑﻌﺾ ﺍﻷﻭﺻﺎﻑ ﳑ‪‬ﺎ ﱂ ﳝﻜﻦ ﻟﻠﻤﻜﻠﱠﻒ ﻣﻌﺮﻓﺘ‪‬ﻪ‪ ،‬ﻭﺷﺮﻁ ﺍﳌﻄﻠﻮﺏ ﺍﻹﻣﻜـﺎﻥ‪.‬‬
‫ﻑ !ﻭﻗﺎﻝ ﺃﻛﺜـﺮ‬ ‫ﻉ ﺟﺎﺀ ﺑﺄﻭﺻﺎ ‪‬‬ ‫ﻭﻟﻮ ﺳﻠﱢﻢ‪ ،‬ﻓﻘﻮﻟﻪ‪ :‬ﱂ ﺗ‪‬ﻌﺮ‪‬ﻑ ﳑﻨﻮﻉ؛ ﻭﻛﻴﻒ ﻭﺍﻟﺸﺮ ‪‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺕ ﹸﺃﺧ‪‬ﺮ‪ ،‬ﰒ ﻣﻦ ﺫﻟﻚ ﻣﺎ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ‪ :‬ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﺭﻱ ﺟ ﹼﻞ ﻭﻋﻼ ﻣﺘ‪‬ﺼﻔﹰﺎ ﺑﺼﻔﺎ ‪‬‬
‫‪‬ﻭﺭ‪‬ﺩ ﺑﻪ ﻇﺎﻫ ‪‬ﺮ ﺍﻟﺸﺮﻉ ﻭﺍﻣﺘﻨﻊ ﺣ‪‬ﻤﻠﹸﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺘـﻪ ﻛﺎﻟﻴـﺪ‪ ،‬ﻭﺍﻟﻌـﲔ‪ ،‬ﻭﺍﻟﻮﺟـﻪ‪،‬‬
‫ﻭﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﻭﺍﻟﻔﹶﻮﻕ‪ ،‬ﻭﺍﻟ ﹶﻘﺪ‪‬ﻡ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﻹﺻﺒﻊ‪ ،‬ﻓﻬﺬﻩ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﳑ‪‬ﺎ ﺍﺧﺘﻠـﻒ‬
‫ﺤﻤ‪‬ﻞ ﺍﳌﹸﺤﺎﻝ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻘـﻮﻝ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺑﻌﺪ ﺻﺮﻑ ﺍ ﹶﳌ ‪‬‬
‫ﺍﻷﻭ‪‬ﻝ‪ :‬ﻗﻮ ﹸﻝ ﲨﺎﻋ ‪‬ﺔ ﻣﻦ ﺍﻟﺴ‪‬ﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻛﻤﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪،‬‬
‫ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﱄ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﺃﻧ‪‬ﻬﺎ ﺻﻔﺎﺕ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺴـﺒﻊ ﺍﷲ ﺃﻋﻠـﻢ‬
‫ﺺ ﻣﺎﻟﻚ – ﻋﻠﻰ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﺴﻤﺎﻉ – ﺃ ﹼﻥ ﻣﻦ ﺻـﻔﺎﺗﻪ ﺍﻟﻮﺟـﻪ‬ ‫ﲝﻘﺎﺋﻘﻬﺎ‪ .‬ﻭﻗﺪ ﻧ ‪‬‬
‫ﻭﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﻌﻴﻨﲔ‪ .‬ﻭﺟﻌﻠﻬﺎ ﺍﺑﻦ ﺭﺷﺪ ﲬﺴﺔ‪ ،‬ﺻﺮ‪‬ﺡ ﺑﺬﻟﻚ ﰲ ﺍﻟﺒﻴﺎﻥ ‪.‬ﻭﺍﳊﺎﺻﻞ ﺃﻧ‪‬ﻪ‬
‫ﺲ‬
‫ﺺ ﺍﻟﺴﻤﻌﻲ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻟﹶـ‪‬ﻴ ‪‬‬ ‫ﻳﻌﺘﻘﺪ ﺇﺣﺎﻟ ﹸﺔ ﻇﻮﺍﻫﺮﻫﺎ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻠﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻨ ‪‬‬
‫ﺕ ﻟﻪ ﺟ ﹼﻞ ﻭﻋـﻼ ﺃﺯ ﹰﻻ ﻭﺃﺑـﺪﺍﹰ‪،‬‬‫ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ) ]ﺍﻟﺸﻮﺭﻯ‪ ،]11 :‬ﻭﻳﻌﺘﻘﺪ ﺃ‪‬ﺎ ﺻﻔﺎ ‪‬‬
‫ﺽ ﺇﱃ ﺗﺄﻭﻳ ﹴﻞ ﻳ‪‬ﺮﺩ‪‬ﻫﺎ ﺇﱃ ﺍﻟﺼ‪‬ﻔﺎﺕ ﺍﻟـﱵ‬
‫ﻭﻳﻜ ﹸﻞ ﺍﻟﻌﻠ ‪‬ﻢ ﲝﻘﺎﺋﻘﻬﺎ ﺇﱃ ﺍﷲ ﻣﻦ ﻏﲑ ﺗﻌ ‪‬ﺮ ﹴ‬
‫ﺛﺒﺘﺖ ﺑﺎﻟﻌﻘﻞ ﻛﺎﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ .‬ﻭﺇﱃ ﻫﺬﻩ ﻳﺸﲑ ﺍﺑـﻦ ﺣﻨﺒـﻞ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻵﻳﺎﺕ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺧﺰﺍﺋﻦ ﻣﻘﻔﻠﺔ ‪ ،‬ﺣﻠﱡﻬﺎ ﺗﻼﻭﺗ‪‬ﻬـﺎ ‪ .‬ﻭﻣـﺎ‬
‫ﻳ‪‬ﻨﺴ‪‬ﺐ ﺇﱃ ﺍﳊﻨﺎﺑﻠﺔ ﻣﻦ ﻏﲑ ﻫﺬﺍ ﳑ‪‬ﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﳉﻬﺔ ﺍﳊﺴ‪‬ـﻴﺔ‬
‫ﻭﺍﻟﺒﻴﻨﻮﻧﺔ ﺍﳊﺴ‪‬ﻴﺔ‪ ،‬ﻓﺈﻧ‪‬ﻤﺎ ﺫﻟﻚ ﺍﻋﺘﻘﺎ ‪‬ﺩ ﻣﻦ ﺟ ‪‬ﻬ ﹶﻠﺘ‪‬ﻬﻢ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴ‪‬ـﻨﺔ ﰲ‬
‫ﺷﻲﺀ؛ ﺇﺫ ﱂ ﻳ‪‬ﻨﻘﹶﻞ ﺫﻟﻚ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ ،‬ﺇﺫ ﳏﺎﻝ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻋﻦ‬
‫ﺍﻟﺘ‪‬ﺎﺑﻌﲔ ﻷﻥﹼ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﺘ‪‬ﻔﻘﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻨﺰﻳﻪ ﺍﳌﹸﻄﻠﹶﻖ ﺍﳌﹸﺤﻜﹶـ ﹺﻢ ﲰﻌـﹰﺎ‬
‫ﻭﻋﻘﻞ ‪.‬ﺍﻟﺜﺎﱐ‪ :‬ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﳌﹼﺎ ﺗﻌﺬﹼﺭﺕ ﺇﺭﺍﺩﺓ ﺍﳊﻘﻴﻘﺔ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﻲ ﻛﻠﹼﻬﺎ ﺗـﺪ ﹼﻝ‬
‫ﻼ ﻭﲰﻌﹰﺎ‪ .‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳊﺬﹼﺍﻕ ﻣﻦ ﺍﻷﺷـﺎﻋﺮﺓ‬ ‫ﺑﺎ‪‬ﺎﺯ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻘ ﹰ‬
‫ﻭﻏﲑﻫﻢ ‪.‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟ ‪‬ﻮ ﹾﻗﻒ‪ ،‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺻﺎﺣﺐ ﺍﳌﻮﺍﻗﻒ ﻭﺍﳌﻘﺘﺮﺡ ‪ ،‬ﺇﻥ ﺑﻘﻲ ﺑﻌﺪ‬
‫ﻑ ﺍﳌﹸﺤﺎﻝ ﺃﻛﺜﺮ ﻣﻦ ﻣ‪‬ﺤ ‪‬ﻤ ﹴﻞ ﻭﺍﺣﺪ‪ .‬ﰒ ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻛﻴﻔﻴ‪‬ﺘﻪ‬
‫ﺻ ‪‬ﺮ ‪‬‬
‫‪‬‬
‫ﻋﻠﻰ ﻃﺮﻳﻘﺘﲔ ‪:‬ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻃﺮﻳﻖ ﺍﻷﻗﺪﻣﲔ ‪ -‬ﻛﺎﺑﻦ ﻓﻮﺭﻙ ‪ -‬ﲝﻤﻠـﻬﺎ ﻋﻠـﻰ‬
‫ﳎﺎﺯﺍ‪‬ﺎ ﺍﻟﺮ‪‬ﺍﺟﻌﺔ ﺇﱃ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﻟ‪‬ﻴ ‪‬ﺪ ﺗ‪‬ﻄﻠﹶﻖ ﺣﻘﻴﻘ ﹰﺔ ﻋﻠـﻰ ﺍﳉﺎﺭﺣـﺔ‪،‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﳎﺎﺯﹰﺍ ﻋﻠﻰ ﻻﺯﻣ‪‬ﻬﺎ – ‪:‬ﺇﻣ‪‬ﺎ ﺍﻟﻘﺪﺭﺓ؛ ﺑﻌﻼﻗﺔ ﺃ ﹼﻥ ﺍﻟﻴ ‪‬ﺪ ﰲ ﺍﻟﺸﺎﻫﺪ ﳏ ﱞﻞ ﻟﻈﻬﻮﺭ ﺳﻠﻄﺎﻥ‬
‫ﺐ ﳍـﺎ ﻇـﺎﻫﺮ‪،‬‬ ‫ﺍﻟﻘﺪﺭﺓ – ﻭﺇﻣ‪‬ﺎ ﺍﻟﻨ‪‬ﻌﻤﺔ ﻭﺍﻟﻌﻄﺎﺀ؛ ﺑﻌﻼﻗﺔ ﺃ ﹼﻥ ﺍﻟ‪‬ﻴ ‪‬ﺪ ﰲ ﺍﻟﺸﺎﻫﺪ ﺳﺒ ‪‬‬
‫ﻕ ﺍﻟ‪‬ﻴ ‪‬ﺪ ﻭﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻘـﺪﺭﺓ‬ ‫ﺴ ‪‬ﻦ ﺇﻃﻼ ‪‬‬ ‫ﻭﻛﺄﻧ‪‬ﻬﺎ ﻋﻨﻬﺎ ﺗﻨﺸﺄ ‪ .‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ‪‬ﺣ ‪‬‬
‫ﻗﺼﺪﹰﺍ ﻟﻠﻤﺒﺎﻟﻐﺔ‪ ،‬ﺇﺫ ﺍ‪‬ﺎ ‪‬ﺯ ﺃﺑﹶﻠ ﹸﻎ ﻛﻤﺎ ﹸﻗﺮ‪‬ﺭ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺒﻴﺎﻥ‪ .‬ﻭﺍﻟﻌﲔ ﺗﻄﻠﻖ ﺃﻳﻀﺎ ﻋﻠـﻰ‬
‫ﺍﳉﺎﺭﺣﺔ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻭﺗﻄﻠﻖ ﳎﺎﺯﹰﺍ ﻋﻠﻰ ﻻﺯﻣﻬﺎ‪ :‬ﺇﻣ‪‬ﺎ ﺍﻹﺩﺭﺍ ‪‬ﻙ ﺍﻟﺒﺼﺮﻱ؛ ﺑﻌﻼﻗﺔ ﺃ ﹼﻥ ﺍﻟﻌﲔ‬
‫ﰲ ﺍﻟﺸﺎﻫﺪ ﳏ ﱞﻞ ﻟﻪ‪ .‬ﺃﻭ ﺍﳊﻔﻆ؛ ﺑﻌﻼﻗﺔ ﺃﻧ‪‬ﻪ ﰲ ﺍﻟﺸﺎﻫﺪ ﺇﻧ‪‬ﻤﺎ ﻳﻜﻮﻥ ﲤﺎﻣ‪‬ﻪ ﺑـﺎﻟﻌﲔ ‪.‬‬
‫ﻕ ﺍﻟﻌﲔ ﰲ ﺣﻘﹼﻪ ﺟ ﹼﻞ ﻭﻋﻼ ﻋﻠﻰ ﺑﺼﺮﻩ ﺍﻟﻜﺮﱘ‪ ،‬ﺃﻭ ﻋﻠـﻰ‬ ‫ﺤﺴ‪‬ﻦ ﻛﻤﺎ ﺫﻛﺮ ﺇﻃﻼ ‪‬‬ ‫ﻓ‪‬‬
‫ﳉ ‪‬ﺮ ﹺﻡ ﺍﳌﺨﺼﻮﺹ ﺍﻟﺬﻱ ﺑﻪ ﳝﺘـﺎ ‪‬ﺯ‬ ‫ﺍﳊﻔﻆ ﲝﺴﺐ ﺍﳌﻘﺎﻡ ‪ .‬ﻭﺍﻟﻮﺟﻪ ﻳﻄﻠﻖ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍ ‪‬‬
‫ﺺ ﻋﻦ ﺷﺨﺺﹴ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻰ ﺫﺍﺕ ﺍﻟﺸﻲﺀ ﻟﻌﻼﻗﺔ ﺍﳌﻼﺣﻈﺔ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﺘﻌـﻴ‪‬ﻦ‬ ‫ﺷﺨ ‪‬‬
‫ﻕ‬
‫ﺤﺴ‪‬ﻦ ﻛﻤﺎ ﺫﻛـﺮ ﺇﻃـﻼ ‪‬‬ ‫ﻭﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺃﻋﻄﻴﺘ‪‬ﻪ ﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﻓﻼﻥ‪ ،‬ﻳﻌﲏ ﺫﺍﺗ‪‬ﻪ ‪.‬ﻓ ‪‬‬
‫ﺍﻟﻮ‪‬ﺟﻪ ﻋﻠﻰ ﺫﺍﺗﻪ ﺟ ﹼﻞ ﻭﻋﻼ ﺇﺷﻌﺎﺭﹰﺍ ﲟﺎ ﻣﻨﻪ ﺗﻌﻴ‪‬ﻦ ﺑﻪ ‪ .‬ﻭﻛﺬﺍ ﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﻳﻄﻠﻖ ﻭﻳـﺮﺍﺩ‬
‫ﺑﻪ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘ‪‬ﻤﻜﱡﻦ‪ ،‬ﻭﻻﺯﻣ‪‬ﻪ ﻋﻠ ‪‬ﻮ ﺍﳌﺘﻤﻜﱢﻦ ﻋﻠﻰ ﺍﳌﺘﻤﻜﱠﻦ ﻋﻠﻴﻪ؛ ﺿﺮﻭﺭ ﹶﺓ ﺃ ﹼﻥ ﻣـﻦ‬
‫ﻕ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﳌﺮﺍﺩ‬ ‫ﺤﺴ‪‬ﻦ ﻛﻤﺎ ﺫﻛﺮ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﺇﻃﻼ ‪‬‬ ‫ﺍﺳﺘﻘ ‪‬ﺮ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻋﻼ ﻋﻠﻴﻪ‪ .‬ﻓ ‪‬‬
‫ﺺ‬
‫ﺵ ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ " ]ﻃﻪ‪ .[5 :‬ﻭﺧ ‪‬‬ ‫ﺑﻪ ﺍﻻﺳﺘﻌﻼﺀ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪ " :‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ﹺ‬
‫ﺍﻟﻌﺮﺵ ﻷﻧ‪‬ﻪ ﺃﻋﻠﻰ ﺍﳌﻮﺟﻮﺩﺍﺕ ‪‬ﺣﺴ‪‬ﺎ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺫﻟﻚ ﻋﻠ ‪‬ﻮ ﺍﳌﻜﺎﻧﺔ ﺍﻟﺬﻱ ﻳﻘﺘﻀـﻲ‬
‫ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍﻟﻘﻬﺮ ﳉﻤﻴﻊ ﺍﻟﻌﺒﺎﺩ‪ .‬ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﰲ ﲨﻴﻊ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻓﺎﻋﺮﻓﻪ ‪.‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﻃﺮﻳﻖ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺍﻛﺘﺤﻠـﺖ‬
‫ﲔ ﺑﺼﺎﺋﺮﻫﻢ ﺑﻌ‪‬ﻠﻤ‪‬ﻲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺘﻘ ‪‬ﺮﺭ‪‬ﺓ ﰲ ﻗﻠﻮﺏ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺃﻋ ‪‬‬
‫ﻭﺍﻟﺘﺎﺑﻌﲔ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻌ‪‬ﺠﻤﺔ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺫﻟﻚ ﹺﺑ ‪‬ﺮ ‪‬ﺩ ﻫﺬﻩ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺇﱃ ﺍﻟﺘﻤﺜﻴﻞ‬
‫ﺼﻮ‪‬ﺭ ﺍﳊﺴﻴﺔ ﻗﺼﺪﹰﺍ ﺇﱃ ﻛﻤـﺎﻝ‬ ‫ﺍﻟﺬﻱ ﻳ‪‬ﻘﺼ‪‬ﺪ ﺑﻪ ﺗﺼﻮﻳ ‪‬ﺮ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻘﻠﻴ‪‬ﺔ ﺑﺈﺑﺮﺍﺯﻫﺎ ﰲ ﺍﻟ ‪‬‬
‫ﻱ) ]ﺹ‪[75 :‬‬ ‫ﺖ ﹺﺑ‪‬ﻴ ‪‬ﺪ ‪‬‬
‫ﻼ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ( :‬ﻟﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬ ‫ﺍﻟﺒﻴﺎﻥ؛ ﻛﻤﺎ ﻳﻘﺎﻝ ﰲ ﺁﻳﺔ ﺍﻟﻴﺪ ﻣﺜ ﹰ‬
‫ﻕ ﻟﻪ ﺟ ﹼﻞ ﻭﻋﻼ ﻻ ﳏﺎﻟـﺔ‪ ،‬ﻣـﻊ ﻣـﺎ‬ ‫ﲤﺜﻴ ﹲﻞ ﻭﺑﻴﺎﻥ ﻟﻜﻴﻔﻴ‪‬ﺔ ‪‬ﺧ ﹾﻠ ﹺﻖ ﺍﷲ ﻵﺩﻡ ﻭﺃﻧ‪‬ﻪ ﳐﻠﻮ ‪‬‬
‫ﻳﺼﺤﺐ ﺫﻟﻚ ﺍﳋﹶﻠ ‪‬ﻖ ﻣﻦ ﻛﻤﺎﻝ ﺍﻟﻌﻨﺎﻳﺔ‪ ،‬ﻛﻘﻮﳍﻢ‪ :‬ﺃﺧ ﹶﺬ ﻓﻼ ﹲﻥ ﺍﻷﻣ ‪‬ﺮ ﺑ ‪‬ﻜ ﹾﻠﺘ‪‬ﺎ ﻳﺪﻳﻪ‪ ،‬ﺃﻱ‪:‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻫﻮ ﻓﺎ ‪‬ﻋﻠﹸﻪ ﻭﻣ‪‬ﻌ‪‬ﺘ ﹴﻦ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﻭﺟﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳ‪‬ﻨﻈﹶﺮ ﺇﱃ ﲢﻘﹼﻖ ﻣﻔـﺮﺩﺍﺕ ﻫـﺬﺍ‬
‫ﲎ ﻳﻨﺎﺳﺒﻪ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﻨﻈﹶﺮ ﺇﱃ‬‫ﺍﻟﺘﺮﻛﻴﺐ ﰲ ﺟﺎﻧﺐ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﺘﻜﻠﱠﻒ ﻟﻠﻔﻆ ﺍﻟﻴﺪ ﻣﻌ ‪‬‬
‫ﺍﳋﻼﺻﺔ ﻭﺍﳌﻘﺼﻮﺩ‪ .‬ﻭﻗﺪ ﻳﻘﺎﻝ ﰲ ﺳ ‪‬ﺮ ﺗﺜﻨﻴﺔ ﺍﻟﻴﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴـﻪ‬
‫ﺍﻟﺸﻴﺦ ﺳﻴﺪﻱ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳊﺮﺍﱄ ‪ :‬ﺇ ﹼﻥ ﺍﻟﻴﺪﻳﻦ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﻣﻦ ﺁﺛـﺎﺭ‬
‫ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻣﺎ ﺃﹸﻋﻄﻰ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻ ﹸﻞ ‪‬ﺧ ﹾﻠ ﹺﻖ ﺍﳌﻼﺋﻜﺔ ﻛﻤـﺎ‬
‫ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ » :‬ﺧﻠﹶﻖ ﺍﷲ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﻧﻮﺭ « ﻛﻤﺎ ﻫﻮ ﰲ ﻣﺴﻠﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﻨـﺎﺭ‬
‫ﺻ ﹾﻠﺼ‪‬ﺎ ﹴﻝ ﻛﹶﺎﻟ ﹶﻔﺨ‪‬ﺎ ﹺﺭ ]ﺍﻟﺮﲪﻦ‪ [14 :‬ﺍﻟﺬﻱ ﻫـﻮ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻣ ‪‬ﻦ ‪‬‬
‫ﺺ ﺍﻟﻨ‪‬ﻈ ﹺﺮ ﰲ ﺍﻋﺘﻘﺎﺩﻩ ‪‬ﺧﻠﹾﻖ ﺁﺩﻡ‬
‫ﺃﺻ ﹸﻞ ‪‬ﺧﻠﹾﻖ ﺍﳉ ‪‬ﻦ ﺍﻟﺬﻳﻦ ﻣﻨﻬﻢ ﺇﺑﻠﻴﺲ‪ ،‬ﻓﻜﺎﻥ ﺇﺑﻠﻴﺲ ﻧﺎﻗ ‪‬‬
‫ﲔ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﱂ ‪‬ﻳﺒﹺﻦ ﻟﻪ ﺃ ﹼﻥ ﺁﺩﻡ ﳎﻤﻮﻉ ﺧ‪‬ﻠﻘﹸﻪ‪ ،‬ﹸﺃﺧ‪‬ﺬ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻟﻄﻔﻬﺎ ﻭﺃﺷﺮﻓﻬﺎ‪،‬‬ ‫ﻣﻦ ﻃ ﹴ‬
‫ﺨ ‪‬ﺮ ﻟﻪ ﻭﻳﻠﺘﺰﻡ ﻋﻨﺪ ﺫﻟﻚ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ ﻛﻤـﺎ ﺍﻟﺘﺰﻣﺘـﻪ‬ ‫ﻓﻜﺎﻥ ﳛ ‪‬ﻖ ﻟﻪ ﺑﺬﻟﻚ ﺃﻥ ﻳﺘﺴ ‪‬‬
‫ﺍﳌﻼﺋﻜﺔ ﳌﻘﺘﻀﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺳﺠﺪﺕ ﻟﻪ ﺍﳌﻼﺋﻜﺔ ﻭﱂ ﻳﺰﻝ‬
‫ﻣﺴﺘﻤﺪﺍ ﻣﻨﻬﺎ ﺧﲑﹰﺍ ﻫﻮ ﻭﺫﺭﻳﺘﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﻛﺎﻥ ﳚﺐ ﲟﻘﺘﻀﻰ ﺍﳊﻜﻤﺔ ﺃﻥ ﻳﺴـﺠﺪ‬
‫ﺲ ﳌﺎ ﰲ ‪‬ﺧﻠﹾﻖ ﺁﺩﻡ ﻣﻦ ﻟﻄﻴﻒ ﺍﻟﻨﺎﺭ‪ ،‬ﺣﱴ ﻛﺎﻥ ﳚﺪ ﻫﻮ ﻭﺫﺭ‪‬ﻳﺘ‪‬ﻪ ﻣﻨﻪ ﻣﺪﺩﹰﺍ ﻳﻨﺎﺳﺐ‬ ‫ﺇﺑﻠﻴ ‪‬‬
‫ﺃﻣﺮ ﺍﻟﻨﺎﺭ ‪ .‬ﻓﻬﺬﺍﻥ ﺍﳌﻌﻨﻴﺎﻥ ‪ -‬ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻨﺎﺭ ‪ -‬ﺍ‪‬ﺘﻤﻌـﺎﻥ ﰲ ﺧﻠـﻖ ﺁﺩﻡ‬
‫ﺕ ﻭﻻ ﻧﻈ ﹴﺮ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ﳌﺪﻟﻮﻝ ﺍﻟﻴﺪﻳﻦ‬ ‫ﻣﻔﻬﻮﻣﺎ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﻟﻔﻆ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻣﻦ ﻏﲑ ﺍﻟﺘﻔﺎ ‪‬‬
‫ﰲ ﺣ ‪‬ﻖ ﺍﻟﺒﺎﺭﻱ‪ .‬ﻭ‪‬ﺬﺍ ﲤﺖ ﺍﳊﺠﺔ ﻋﻠﻰ ﺇﺑﻠﻴﺲ ﰲ ﺇﻟﺰﺍﻣﻪ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﺣﻴﺚ ﺳﺠﺪﺕ‬
‫ﺍﳌﻼﺋﻜﺔ ﳌﻘﺘﻀﻰ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﱂ ﻳﺴﺠﺪ ﻫﻮ ﻣﻊ ﻭﺟﻮﺩ ﺍﳌﻘﺘﻀﻰ ﺍﳌﻨﺎﺳﺐ‪.‬ﻭﺁﻳﺔ ﺍﻟﻌـﲔ‬
‫ﲤﺜﻴﻞ ﻟﻠﺤﻔﻆ ﻭﺍﻟﻜﻼﺀﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ ‪ ) :‬ﻳ ‪‬ﻨﺰﹺﻝ ‪‬ﺭﺑ‪‬ﻨ‪‬ﺎ ﻛﹸـﻞﹼ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ‪ :‬ﹶﻗﻮ‪‬ﻟﻪ ‪‬‬
‫ﹶﻟ ‪‬ﻴﻠﹶﺔ ﹺﺇﻟﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀ ﺍﻟﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓ‪‬ﻴﻘﹸﻮﻝ ‪ :‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮﻧﹺﻲ ﹶﻓﹶﺄ ‪‬ﺳ‪‬ﺘﺠﹺﻴﺐ ﹶﻟ ‪‬ﻪ ( ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺸﻬ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻥ ‪‬ﻟ ﹾﻠ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ﺇﹺﻳﻀ‪‬ﺎﺣﻬﻤ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﻛﺘ‪‬ﺎﺏ‬
‫ﺼﻔﹶﺎﺕ ‪ ،‬ﻭﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ﹾﺬ ‪‬ﻫﺒ‪‬ﺎ ‪‬ﻥ ‪‬ﻣ ‪‬‬ ‫ﹶﺃﺣ‪‬ﺎﺩ‪‬ﻳﺚ ﺍﻟ ‪‬‬
‫ﲔ‪:‬‬‫ﺴﻠﹶﻒ ‪‬ﻭ‪‬ﺑﻌ‪‬ﺾ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ‪‬ﻤ ‪‬‬
‫ﺨ‪‬ﺘﺼ‪‬ﺮﳘﹶﺎ ﹶﺃ ﱠﻥ ﹶﺃﺣ‪‬ﺪﳘﹶﺎ ‪‬ﻭ ‪‬ﻫﻮ‪ ‬ﻣ ﹾﺬﻫ‪‬ﺐ ‪‬ﺟ ‪‬ﻤﻬ‪‬ﻮﺭ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟﹺﺈﳝ‪‬ﺎﻥ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﺆﻣ‪‬ﻦ ﹺﺑﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺣ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳﻠ‪‬ﻴﻖ ﹺﺑﺎﹶﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ ،‬ﻭﹶﺃ ﱠﻥ ﻇﹶﺎﻫ‪‬ﺮﻫ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻌ‪‬ﺎﺭ‪‬ﻑ ‪‬ﻓﻲ ‪‬ﺣ ﹼﻘﻨ‪‬ـﺎ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﹶﻏﻴ‪‬ﺮ ‪‬ﻣﺮ‪‬ﺍﺩ ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ﹶﻜﻠﱠﻢ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﺄﻭﹺﻳﻠﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺍ ‪‬ﻋ‪‬ﺘﻘﹶﺎﺩ ‪‬ﺗ‪‬ﻨﺰﹺﻳﻪ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﻋ‪‬ـ ‪‬ﻦ ﺻ‪‬ـﻔﹶﺎﺕ‬
‫ﺨﻠﹾﻖ ‪ .‬ﻭ‪‬ﺍﻟﺜﱠﺎﻧﹺﻲ ‪ :‬ﻣ ﹾﺬﻫ‪‬ﺐ‬ ‫ﺤ ‪‬ﺮﻛﹶﺎﺕ ‪‬ﻭﺳ‪‬ﺎﺋ‪‬ﺮ ‪‬ﺳﻤ‪‬ﺎﺕ ﺍﹾﻟ ‪‬‬ ‫ﺨﻠﹸﻮﻕ ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﺎ‪‬ﻧ‪‬ﺘﻘﹶﺎﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻜ ‪‬ﻲ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎﻟ‪‬ﻚ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﻋ ‪‬ﻲ ‪:‬‬ ‫ﺴﻠﹶﻒ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﲔ ‪‬ﻭ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺎﺕ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﹶﺃ ﹾﻛﺜﹶﺮ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ‪‬ﻤ ‪‬‬
‫ﺤﺴ‪‬ﺐ ‪‬ﻣﻮ‪‬ﺍﻃ‪‬ﻨﻬ‪‬ﺎ ‪ .‬ﹶﻓ ‪‬ﻌﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺗﹶﺄ ‪‬ﻭﻟﹸﻮﺍ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺤ‪‬ـﺪ‪‬ﻳﺚ‬ ‫ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ‪‬ﺘﹶﺄﻭ‪‬ﻝ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳﻠ‪‬ﻴﻖ ﹺﺑﻬ‪‬ﺎ ﹺﺑ ‪‬‬
‫‪‬ﺗ ﹾﺄﻭﹺﻳﹶﻠ‪‬ﻴ ﹺﻦ ﹶﺃﺣ‪‬ﺪﳘﹶﺎ ‪ :‬ﺗ ﹾﺄﻭﹺﻳﻞ ﻣ‪‬ﺎﻟ‪‬ﻚ ﺑ‪‬ﻦ ﹶﺃﻧ‪‬ﺲ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻩ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ‪ :‬ﺗﻨ‪‬ـﺰﹺﻝ ‪‬ﺭ ‪‬ﺣﻤ‪‬ﺘـﻪ ‪‬ﻭﹶﺃﻣ‪‬ـﺮﻩ‬
‫ﺴ ﹾﻠﻄﹶﺎﻥ ﹶﻛﺬﹶﺍ ﹺﺇﺫﹶﺍ ﹶﻓ ‪‬ﻌﹶﻠ ‪‬ﻪ ﹶﺃ‪‬ﺗﺒ‪‬ﺎﻋﻪ ﹺﺑﹶﺄ ‪‬ﻣ ﹺﺮ ‪‬ﻩ ‪ .‬ﻭ‪‬ﺍﻟﺜﱠﺎﻧﹺﻲ ‪ :‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ‬‫‪‬ﻭ ‪‬ﻣﻠﹶﺎ‪‬ﺋﻜﹶﺘﻪ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﻘﹶﺎﻝ ‪ :‬ﹶﻓ ‪‬ﻌ ﹶﻞ ﺍﻟ ‪‬‬
‫ﲔ ﺑﹺﺎﹾﻟﹺﺈﺟ‪‬ﺎ‪‬ﺑ ‪‬ﺔ ﻭ‪‬ﺍﻟﱡﻠﻄﹾﻒ ‪ .‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﻠﹶﻢ ‪ .‬ﻗﺎﻝ‬
‫ﺍﻟ‪‬ﺎ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎﺭ‪‬ﺓ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ‪ :‬ﺍﻟﹾﹺﺈ ﹾﻗﺒ‪‬ﺎﻝ ‪‬ﻋﻠﹶﻰ ﺍﻟﺪ‪‬ﺍ ‪‬ﻋ ‪‬‬
‫ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﳊﺎﻓﻆ )ﺕ ‪ 354‬ﻫـ( ﰲ ﺻﺤﻴﺤﻪ ﻣﺎ ﻧﺼﻪ ‪ :‬ﻫﺬﻩ ﺃﺧﺒـﺎﺭ‬
‫ﺃﻃﻠﻘﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺗﻮﻫﻢ ﻣﻦ ﱂ ﳛﻜﻢ ﺻﻨﺎﻋﺔ ﺍﻟﻌﻠﻢ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﳊـﺪﻳﺚ‬
‫ﻣﺸﺒﻬﺔ‪ ،‬ﻋﺎﺋﺬ ﺑﺎﷲ ﺃﻥ ﳜﻄﺮ ﺫﻟﻚ ﺑﺒﺎﻝ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻭﻟﻜﻦ ﺃﻃﻠﻖ‬
‫ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﺑﺄﻟﻔﺎﻅ ﺍﻟﺘﻤﺜﻴﻞ ﻟﺼﻔﺎﺗﻪ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺘﻌﺎﺭﻓﻪ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‬
‫ﺩﻭﻥ ﺗﻜﻴﻴﻒ ﺻﻔﺎﺕ ﺍﷲ‪ ،‬ﺟﻞ ﺭﺑﻨﺎ ﻋﻦ ﺃﻥ ﻳﺸﺒﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﺃﻭ ﻳﻜﻴﻒ‬
‫ﺑﺸﻲﺀ ﻣﻦ ﺻﻔﺎﺗﻪ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻰﺀ" ﺍﻫـ ﻭﻗﺎﻝ ﺃﻳﻀ‪‬ﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ‪:‬‬
‫ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺴﻨﻦ ﺇﺫﺍ ﺻﺤﺖ ﳚﺐ ﺃﻥ ﺗﺮﻭﻯ ﻭﻳﺆﻣﻦ ‪‬ﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻔﺴـﺮ‬
‫ﻭﻳﻌﻘﻞ ﻣﻌﻨﺎﻫﺎ ﻓﻘﺪ ﻗﺪﺡ ﰲ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﻨﻦ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ‬
‫ﻓﻴﻬﺎ ﺻﻔﺎﺕ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺍﻟﱵ ﻻ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺘﻜﻴﻴﻒ ﺑﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻹﳝﺎﻥ ‪‬ﺎ"‬
‫ﻱ‬‫ﺤﺴ‪‬ﻦ ﺍﹾﻟﹶﺄﺷ‪‬ـ ‪‬ﻌ ﹺﺮ ‪‬‬‫‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ‪‬ﺬﻳﺐ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ :‬ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﻠﱠﻪ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﻛﺘ‪‬ﺎﺏ ﺍﹾﻟﻤ‪‬ﻮﺟ‪‬ﺰ ‪ :‬ﻭﹺﺇ ﹾﻥ ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﹶﺃﹶﻓ‪‬ﺘ ‪‬ﺰ ‪‬ﻋﻤ‪‬ﻮ ﹶﻥ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠﻪ ﻓ‪‬ﻲ ﺍﻟﺴ‪‬ـﻤ‪‬ﺎﺀ‬
‫ﺴﻤ‪‬ﺎﺀ ‪‬ﻭﻟﹶـﺎ‬ ‫ﺴ‪‬ﺘ ﹴﻮ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ﹶﻓﻮ‪‬ﻕ ﺍﻟ ‪‬‬
‫ﻗ‪‬ﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﻧﻘﹸﻮﻝ ﹺﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋ‪‬ﺎ ﹴﻝ ﹶﻓﻮ‪‬ﻕ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ ﻣ‪ ‬‬
‫‪‬ﻧﺼ‪‬ﻔ ‪‬ﻪ ﺑﹺﺎﻟ ‪‬ﺪﺧ‪‬ﻮ ﹺﻝ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﻜﻨ‪‬ﺔ ‪‬ﻭﻟﹶﺎ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ‪‬ﻳﻨ‪‬ﺔ ﹶﻟﻬ‪‬ﺎ ‪ .‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ } ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ﻓ‪‬ـﻲ‬
‫ﺴﻤ‪‬ﺎﺀ ﹺﺇﻟﹶﻪ ‪‬ﻭﻓ‪‬ﻲ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ﹺﺇﻟﹶﻪ { ﹶﻓﹺﺈ ﱠﻥ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹺﺇﻟﹶﻪ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪‬ﻭﹺﺇﻟﹶﻪ ﹶﺃﻫ‪‬ﻞ ﺍﻟﺴ‪‬ـﻤ‪‬ﺎﺀ ‪.‬‬ ‫ﺍﻟ ‪‬‬
‫ﺕ ﺍﹾﻟﹶﺄ ‪‬ﺧﺒ‪‬ﺎﺭ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳﻨ‪‬ﺰﹺﻝ ﹺﺇﻟﹶﻰ ‪‬ﺳﻤ‪‬ﺎﺀ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹸﻛ ﹼﻞ ﹶﻟ‪‬ﻴﻠﹶﺔ ﹶﻓ ﹶﻜﻴ‪‬ـﻒ‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎﺀَ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ‬
‫ﺕ ﺍﹾﻟﹶﺄ ‪‬ﺧﺒ‪‬ﺎﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠﻪ ‪‬‬ ‫‪‬ﻳﻜﹸﻮﻥ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ‪‬ﻨﺰﹺﻝ ﹺﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ‪ .‬ﹶﻛﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ " ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﺗ‪‬ﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ‪‬ﻨﺰﹺﻝ ﹺﺇﻟﹶﻰ ‪‬ﺳﻤ‪‬ﺎﺀ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ " ‪ .‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘ ‪‬ﺮ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬ﻪ‬
‫ﺤﺴ‪‬ﻦ ﻓ‪‬ﻲ ﹸﻛ ﹼﻞ ﹸﻛﺘ‪‬ﺒﻪ ﻛﹶﺎﹾﻟﻤ‪‬ﻮ ‪‬ﺟ ﹺﺰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻘﹶﺎﻟﹶﺎﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎﺋ‪‬ﻞ ‪‬ﻭ ﹺﺭﺳ‪‬ﺎﻟﹶﺘﻪ ﹺﺇﻟﹶـﻰ‬ ‫‪‬ﻣ ﹾﺬﻫ‪‬ﺐ ﹶﺃﺑﹺﻲ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ﹴﻮ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﻄﻠﹶﻖ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﹶﻟﻔﹾﻆ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ‪‬ﻳﻨ‪‬ﺔ ‪‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻬﺎ‬
‫ﹶﺃﻫ‪‬ﻞ ﺍﻟﱠﺜﻐ‪‬ﺮ ﻭ‪‬ﺍﹾﻟﹺﺈﺑ‪‬ﺎﻧ‪‬ﺔ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻓﻮ‪‬ﻕ ‪‬ﻋﺮ‪‬ﺷﻪ ‪‬ﻣ ‪‬‬
‫ﺴ ‪‬ﻤﻴ‪‬ﺔ ‪ .‬ﹶﻓ ﹶﻈ ‪‬ﻦ ‪‬ﺑﻌ‪‬ﺾ ﹶﺃ‪‬ﺗﺒ‪‬ﺎﻋﻪ ﹶﺃ ﱠﻥ ‪‬ﻧﻔﹾﻴﻪ‬ ‫ﺠ‪‬‬‫ﺠﺴ‪‬ﻢ ‪‬ﻭﺍﹶﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻣ‪‬ﻨﺰ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ﹺ‬ ‫‪‬ﻋﻨ‪‬ﺪﻩ ‪‬ﻣ ‪‬ﻦ ﹶﻟﻮ‪‬ﺍﺯﹺﻡ ﺍﻟﹾ ﹺ‬
‫ﺴ‪‬ﺒ ‪‬ﻪ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﺎ ﻫ‪‬ـ ‪‬ﻮ ﻗﹶﺎﺋ‪‬ـﻞ‬ ‫‪‬ﻟ ﹾﻠ ‪‬ﻤﺒ‪‬ﺎ‪‬ﻳ‪‬ﻨ ‪‬ﺔ ‪‬ﻧﻔﹾﻲ ‪‬ﻟ ﹾﻠ ‪‬ﻌﹸﻠ ‪‬ﻮ ﻭ‪‬ﺍﻟ‪‬ﺎ ‪‬ﺳ‪‬ﺘﻮ‪‬ﺍﺀ ﹺﺑ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﻟﱡﻠﺰ‪‬ﻭﻡ ﹶﻓ‪‬ﻨ ‪‬‬
‫ﺨﻠﹶﺎ‪‬ﻓ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺑﻴ‪‬ﻦ ‪‬ﻟ ﹸﻜ ﱢﻞ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻒ ‪‬ﺗﹶﺄ ‪‬ﻣ ﹶﻞ ﹶﻛﻠﹶﺎﻣﻪ ‪‬ﻭﻃﹶﺎﹶﻟ ‪‬ﻊ ﹸﻛﺘ‪‬ﺒﻪ ‪ .‬ﻗﺎﻝ ﺍﳊـﺎﻓﻆ ﳏﻤـﺪ‬ ‫ﹺﺑ ‪‬‬
‫ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﺍﲢﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﳌﺘﻘﲔ ﻧﻘﻼ ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺒﻜﻲ ‪ :‬ﻣﺎ ﻧﺼـﻪ ‪:‬‬
‫ﻭﻣﻦ ﺃﻃﻠﻖ ﺍﻟﻘﻌﻮﺩ ﻭﻗﺎﻝ ‪ :‬ﺍﻧﻪ ﱂ ﻳﺮﺩ ﺻﻔﺎﺕ ﺍﻻﺟﺴﺎﻡ ﻗﺎﻝ ﺷﻴﺌﺎ ﱂ ﺗﺸﻬﺪ ﻟﻪ ﺑـﻪ‬
‫ﺍﻟﻠﻐﺔ ﻓﻴﻜﻮﻥ ﺑﺎﻃﻼ ﻭﻫﻮ ﻛﺎﳌﻘﺮ ﺑﺎﻟﺘﺠﺴﻴﻢ ﺍﳌﻨﻜﺮ ﻟﻪ ﻓﻴﺆﺍﺧﺬ ﺑـﺎﻗﺮﺍﺭﻩ ﻭﻻ ﻳﻔﻴـﺪﻩ‬
‫ﺍﻧﻜﺎﺭﻩ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ ﻛﻤﺎ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ :‬ﻭﻗﺎﻟـﺖ ﺍ‪‬ﺴـﻤﺔ‬
‫ﺍﻻﺳﺘﻮﺍﺀ ﻣﻌﻨﺎﻩ ﺍﻻﺳﺘﻘﺮﺍﺭ ‪ ،‬ﰒ ﻗﺎﻝ ﻭﻗﻮﻝ ﺍ‪‬ﺴﻤﺔ ﺍﻳﻀﺎ ﻓﺎﺳﺪ ﻻﻥ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻣـﻦ‬
‫ﺻﻔﺎﺕ ﺍﻻﺟﺴﺎﻡ ﻭﻳﻠﺰﻡ ﻣﻨﻪ ﺍﳊﻠﻮﻝ ﻭﺍﻟﺘﻨﺎﻫﻲ ﻭﻫﻮ ﳏﺎﻝ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻﺋـﻖ‬
‫ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ‪ .‬ﻭ ﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﻛﺘﺎﺑﻪ ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ﻓﻀﻴﻠﺔ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻓﻴﻬﺎ )ﺇﻥ ﻣﻦ ﻓﻀﺎﺋﻠﻪ ﺍﻧﻪ ﳚﻠﺲ ﻣﻊ ﺍﷲ ﻋﻠﻰ ﻋﺮﺷﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﻭﻫﻮ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﻋﻨﺪﻩ ﻭﻗﺪ ﻋﺰﺍ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺇﱃ ﺍﳊﺎﻓﻆ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﱂ ﻳﺼﺢ‬
‫ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﻭﻻ ﺗﻨﻜﺮﻭﺍ ﺃﻧﻪ ﻗﺎﻋﺪ ﻭﻻ ﺗﻨﻜﺮﻭﺍ ﺃﻧﻪ ﻳﻘﻌﺪﻩ(‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﻋﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻠﻮ ﺹ‪ 171-‬ﻗﺎﻝ ﺃﻧﺒﺄﱐ ﺃﲪﺪ ﺑﻦ ﺳﻼﻣﺔ‬
‫ﻋﻦ ﳛﲕ ﺑﻦ ﻳﻮﺵ ﺃﻧﺒﺄﻧﺎ ﺍﺑﻦ ﻛﺎﺩﺵ ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﻌﺸﺎﺭﻯ ﺃﻧﺸﺪﻧﺎ ﺍﻟﺪﺍﺭﻗﻄﲏ‬
‫ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺃﲪﺪ ﺇﱃ ﺃﲪﺪ ﺍﳌﺼﻄﻔﻰ ﻧﺴﻨﺪﻩ ‪.‬‬
‫ﻭﺃﻣـﺎ ﺣـﺪﻳـﺚ ﺑﺎﻗـﻌـﺎﺩﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺃﻳﻀﹰﺎ ﻭﻻ ﳒﺤﺪﻩ‬
‫ﺃﻣﺮﻭﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﻻ ﺗﺪﺧﻠﻮﺍ ﻓﻴﻪ ﻣﺎ ﻳﻔﺴﺪﻩ ‪ .‬ﻗﻠﻨﺎ ‪ :‬ﻭﻫـﺬﺍ ﻛـﺬﺏ‬
‫ﳏﺾ ﻣﻔﺘﺮﻯ ﻋﻠﻰ ﺍﳊﺎﻓﻆ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻛﺬﺍﺏ ﺣﻨﺒﻠﻲ ﳐﻠﻂ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﻻ ﳛﺘﺞ ﺑﻪ ﻭﻫﻮ ﺍﺑﻦ ﻛﺎﺩﺵ ‪ ،‬ﻭﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﻌﺸﺎﺭﻱ ﺍﻟﺬﻱ ﰲ ﺳﻨﺪﻩ ﺃﻳﻀﺎ ﻟـﻴﺲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﲝﺠﺔ ‪ .‬ﻭﰲ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻗﻮﻟﻪ }ﻋﺴﻰ ﺭﺑﻚ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑـﻚ ﻣﻘﺎﻣـﺎ‬
‫ﳏﻤﻮﺩﺍ{ ﺳﺌﻞ ﻋﻨﻬﺎ ﻗﺎﻝ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ‪ .‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺬﻫﱯ ﺹ ‪ 171‬ﻣﻦ ﻛﺘﺎﺑـﻪ‬
‫ﺍﻟﻌﻠﻮ ﻭﺳﻜﺖ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑ ﺗﻔﻨﻴﺪ ﻭﻻ ﺟﺮﺡ ﻭﻻ ﺑﻴﺎﻥ ﺣﺎﻟﻪ ﻣﻊ ﺍﻧﻪ ﻗﺎﻝ ﰲ ﺍﳌﻴﺰﺍﻥ‬
‫ﻟﻪ ﰲ ﺃﰊ ﺍﻟﻌﺰ ﺑﻦ ﻛﺎﺩﺵ ﺍﻟﻌﻜﱪﺍﻭﻱ "ﺍﻗﺮ ﺑﻮﺿﻊ ﺣﺪﻳﺚ ﻭﺗﺎﺏ ﻭﺍﻧﺎﺏ ﺍﻫـ‪.‬ﻗﻠﺖ‬
‫ﻭﺍﻟﺬﻫﱯ ﻻ ﻳﻌﻮﻝ ﻭﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻠﻮ ﻭﻳﻨﺒﻐﻲ ﻣﺘﺎﺑﻌﺘﻪ ﳌﺎ ﺑﻴﻨﺎ ﻣﻦ ﺗﺴـﺎﻫﻠﻪ‬
‫ﰲ ﺗﺮﺍﺟﻢ ﺍ‪‬ﺴﻤﺔ ﻭﺍﳌﺸﺒﻬﺔ ﺑﻞ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ ﻭﺗﺰﻛﻴﺘﻬﻢ ﻭﻫﻢ ﳎﺮﻭﺣـﻮﻥ ﺑـﻨﺺ‬
‫ﻛﻼﻣﻪ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﰲ ﺍﺑﻦ ﻛﺎﺩﺵ ﻫﺬﺍ ﻛﻤﺎ ﻧﻘﻞ ﻋﻨـﻪ‬
‫ﺫﻟﻚ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ‪ :‬ﻛﺎﻥ ﳐﻠﻄﺎ ﻛﺬﺍﺑﺎ ﻻ ﳛﺘﺞ ﲟﺜﻠﻪ ﻭﻟﻼﺋﻤﺔ‬
‫ﻓﻴﻪ ﻣﻘﺎﻝ ﺍﻧﻈﺮ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪ .218/1‬ﻭﻫﺬﺍ ﻧﺼﻪ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺃﺑﻮ ﺍﻟﻌـﺰ‬
‫ﺑﻦ ﻛﺎﺩﺵ ﻣﺸﻬﻮﺭ ﻣﻦ ﺷﻴﻮﺥ ﺑﻦ ﻋﺴﺎﻛﺮ ﺃﻗﺮ ﺑﻮﺿﻊ ﺣﺪﻳﺚ ﻭﺗـﺎﺏ ﻭﺃﻧـﺎﺏ‬
‫ﺍﻧﺘﻬﻰ ﻭﻗﺪ ﺳﺎﻕ ﻟﻪ ﺑﻦ ﺍﻟﻨﺠﺎﺭ ﻧﺴﺒﺎ ﺇﱃ ﻋﺘﺒﺔ ﺑﻦ ﻓﺮﻗﺪ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺼﺤﺎﰊ ﻭﻗﺎﻝ‬
‫ﲰﻊ ﺍﻟﻜﺜﲑ ﺑﻨﻔﺴﻪ ﻭﻗﺮﺃ ﻋﻠﻰ ﺍﳌﺸﺎﺋﺦ ﻭﻛﺘﺐ ﲞﻄﻪ ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﺧﻄـﺎ ﺭﺩﻳـﺎ‬
‫ﻭﻛﺎﻥ ﻳﻔﻬﻢ ﻃﺮﻓﺎ ﻣﻦ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻭﻗﺪ ﺧﺮﺝ ﻭﺃﻟﻒ ﲰﻊ ﺃﻗﻀﻲ ﺍﻟﻘﻀﺎﺓ ﺃﺑـﺎ‬
‫ﺍﳊﺴﻦ ﺍﳌﺎﻭﺭﺩﻱ ﻭﻫﻮ ﺁﺧﺮ ﻣﻦ ﺣﺪﺙ ﻋﻨﻪ ﻭﺃﺑﺎ ﺍﻟﻄﻴﺐ ﺍﻟﻄـﱪﻱ ﻭﺍﳉـﻮﻫﺮﻱ‬
‫ﻭﻃﺒﻘﺘﻬﻢ ﻭﺣﺪﺙ ﺑﺎﻟﻜﺜﲑ ﲰﻊ ﻣﻨﻪ ﺍﻷﺋﻤﺔ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﻟﻌﻄﺎﺭ ﻭﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑـﻦ‬
‫ﻧﺎﺻﺮ ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﺍﳌﺪﻳﲏ ﻭﲨﺎﻋﺔ ﺁﺧﺮﻫﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳊﺮﰊ ﻗﺎﻝ ﻭﻛﺎﻥ ﳐﻠﻄﺎ ﻛﺬﺍﺑﺎ ﻻ ﳛﺘﺞ ﲟﺜﻠﻪ ﻭﻟﻸﺋﻤﺔ ﻓﻴﻪ ﻣﻘﺎﻝ ﻭﻗﺎﻝ‬
‫ﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﺍﻟﺴﻤﻌﺎﱐ ﻛﺎﻥ ﺑﻦ ﻧﺎﺻﺮ ﺳﻲﺀ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻭﻗﺎﻝ ﺑﻦ ﺍﻷﳕﺎﻃﻲ ﻛـﺎﻥ‬
‫ﳐﻠﻄﺎ ﻭﻗﺎﻝ ﺑﻦ ﻋﺴﺎﻛﺮ ﻗﺎﻝ ﱄ ﺃﺑﻮ ﺍﻟﻌﺰ ﺑﻦ ﻛﺎﺩﺵ ﻭﲰﻊ ﺭﺟﻼ ﻗﺪ ﻭﺿـﻊ ﰲ‬
‫ﺣﻖ ﻋﻠﻲ ﺣﺪﻳﺜﺎ ﻭﻭﺿﻌﺖ ﺃﻧﺎ ﰲ ﺣﻖ ﺃﰊ ﺑﻜﺮ ﺣﺪﻳﺜﺎ ﺑﺎﷲ ﺃﻟﻴﺲ ﻓﻌﻠﺖ ﺟﻴـﺪﺍ‬
‫ﻭﻗﺎﻝ ﺑﻦ ﻋﺴﺎﻛﺮ ﺃﻳﻀﺎ ﻛﺎﻥ ﺻﺤﻴﺢ ﺍﻟﺴﻤﺎﻉ ﻭﻟﺪ ﺳﻨﺔ ‪ 437‬ﻭﻗـﺎﻝ ﻣـﺮﺓ ﻻ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﺣﻔﻆ ﻣﻮﻟﺪﻱ ﻏﲑ ﺃﱐ ﺃﻭﻝ ﻣﺎ ﲰﻌﺖ ﺳﻨﺔ ﺳﺒﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻊ ﻣﺎﺋﺔ ﻗﺎﻝ ﺑـﻦ‬
‫ﺍﻟﺰﺍﻏﻮﺍﱐ ﻭﻣﺎﺕ ﺑﻦ ﻛﺎﺩﺵ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﲬﺲ ﻣﺎﺋﺔ ﺍﻧﺘــﻬﻰ ‪ .‬ﻗـﺎﻝ‬
‫ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺏ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻭﻫﻮ ﻣﻦ ﺍﻭﺍﺧﺮ ﺗﺂﻟﻴﻔﻪ‪ :‬ﻗﻠﺖ ﻫﺬﺍ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺟﻬﻠﻪ ﻳﻔﺘﺨﺮ ﺑﺎﻟﻜﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻫـ‪ .‬ﻛـﻼﻡ‬
‫ﺍﻟﺬﻫﱯ ﻭﻫﺬﺍ ﺑﺪﻭﻥ ﻗﻴﺪ ﻭﺍﻟﺬﻱ ﻳﻜﺬﺏ ﻋﻠﻰ ﺍﻓﻀﻞ ﺍﳋﻠﻖ ﻭﺍﺷﺮﻑ ﺍﳌﺮﺳﻠﲔ ﻭﺳﻴﺪ‬
‫ﺍﻻﻭﻟﲔ ﻭﺍﻻﺧﺮﻳﻦ ﺃﻱ ﺷﻲﺀ ﳝﻨﻌﻪ ﺍﻥ ﻳﻔﺘﺮﻱ ﻋﻠﻰ ﺍﻟﺪﺍﺭﻗﻄﲏ ؟ ﻓﻼ ﺗﻘﺒﻞ ﺭﻭﺍﻳﺔ ﻣﻦ‬
‫ﺣﺎﻟﻪ ﻣﺜﻞ ﺍﺑﻦ ﻛﺎﺩﺵ ﻫﺬﺍ ﺍﺑﺪﺍ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ ﺷﻴﺦ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻹﻣﺎﻡ ﺃﲪـﺪ‬
‫ﻭﺍﻹﻣﺎﻡ ﺍﻟﺼﲑﰲ ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﺍﻟﺴﻤﻌﺎﱐ ﺍﻥ ﻣﻦ ﻛﺬﺏ ﰲ ﺧﱪ ﻭﺍﺣﺪ ﻭﺟـﺐ‬
‫ﺍﺳﻘﺎﻁ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺜﻪ ﻛﻤﺎ ﰲ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ ﻭﻓﺘﺢ ﺍﻟﺒﺎﻗﻲ ﻋﻠـﻰ ﺍﻟﻔﻴـﺔ‬
‫ﺍﻟﻌﺮﺍﻗﻲ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﺑﻦ ﻛﺎﺩﺵ ﻛﺎﻥ ﻳﻔﺘﺨﺮ ﺑﺎﻟﻜﺬﺏ ﻋﻠﻰ ﺭﺳـﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻛﺎﺩﺵ ﻛﻤﺎ ﰲ ﺍﻟﺴﲑ ﻣﻦ‬
‫ﻏﲑ ﻗﻴﺪ‪ ،‬ﺃﻱ ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻋﻠﻢ ﺍﻥ ﻗﻮﻝ ﺍﻟﺬﻫﱯ ﰲ ﺣﻖ ﺃﰊ ﺍﻟﻌﺰ ﺑﻦ ﻛﺎﺩﺵ‬
‫ﻫﺬﺍ ﻛﻤﺎ ﰲ ﺍﳌﻴﺰﺍﻥ‪ :‬ﺍﻗﺮ ﺑﻮﺿﻊ ﺣﺪﻳﺚ ﻭﺗﺎﺏ ﻭﺍﻧﺎﺏ‪ ،‬ﻻ ‪‬ﻳﺴ‪‬ﻠ ‪‬ﻢ ﻟﻪ ﻭﺫﻟﻚ ﺍﻥ ﺍﻟﻔﺘﺮﺓ‬
‫ﺍﻟﺰﻣﻨﻴﺔ ﺑﲔ ﺍﺑﻦ ﻛﺎﺩﺵ ﻭﺍﻟﺬﻫﱯ ﺗﺰﻳﺪ ﻋﻦ ﻗﺮﻧﲔ ﻭﱂ ﻳﺪﺭﻙ ﺍﻟﺬﻫﱯ ﻗﻄﻌﺎ ﺍﺑﻦ ﻛﺎﺩﺵ‬
‫ﻫﺬﺍ ﻭﳜﺘﱪﻩ ﺑﺼﺪﻕ ﺃﻭ ﻛﺬﺏ ﺇﻻ ﺑﻄﺮﻳﻖ ﻣﻦ ﺳﺒﻘﻪ ﰲ ﺑﻴﺎﻥ ﺣﺎﻟﻪ ﻣﻦ ﺣﻔﺎﻅ ﺍﻛﺎﺑﺮ‬
‫ﻛﺎﺑﻦ ﻋﺴﺎﻛﺮ ﻭﻏﲑﻩ ﻓﻤﻦ ﺍﻳﻦ ﻋﺮﻑ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺬﻫﱯ ﺍﻥ ﺍﺑﻦ ﻛﺎﺩﺵ ﺗﺎﺏ ﻭﺍﻧﺎﺏ‬
‫ﻣﻊ ﺗﺼﺮﻳﺢ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺍﳊﺎﻓﻆ ﺍﻥ ﺍﺑﻦ ﻛﺎﺩﺵ ﻭﺿﻊ ﺣﺪﻳﺜﺎ ﰲ ﺣـﻖ ﺃﰊ ﺑﻜـﺮ‬
‫ﻭﺍﻻﻣﺮ ﺍﻟﺜﺎﱐ ﺍﻥ ﺍﻟﺬﻫﱯ ﻧﻔﺴﻪ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺳﲑ ﺍﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﰲ ﺣﻖ ﺍﺑﻦ ﻛﺎﺩﺵ‬
‫ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺟﻬﻠﻪ ﻳﻔﺘﺨﺮ ﺑﺎﻟﻜﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺬﻩ‬
‫ﺷﻬﺎﺩﺓ ﻣﻨﻪ ﺑﺎﻣﺮ ﻋﻈﻴﻢ ﺻﺪﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺬﺍﺏ ﻭﺍﻟﻮﺿﺎﻉ ﻭ‪‬ﺬﺍ ﻳﻈﻬـﺮ ﺍﻥ ﻗـﻮﻝ‬
‫ﺍﻟﺬﻫﱯ ﻻ ﻣﻌﲎ ﻟﻪ ﻭﻻ ﻳﻌﺒﺄ ﺑﻪ ﻭﻫﻞ ﺷﻖ ﻋﻦ ﺻﺪﺭﻩ ﻟﻴﻌﻠﻢ ﺍﻧﻪ ﺗﺎﺏ ﻭﺍﻧـﺎﺏ ﺑﻌـﺪ‬
‫ﺍﻗﺮﺍﺭﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻧﻪ ﻭﺿﻊ ﺣﺪﻳﺜﺎ ﻓﻼ ﻳﻌﻮﻝ ﺑﻌﺪ ﻫﺬﺍ ﻋﻠﻰ ﺍﺑﻦ ﻛﺎﺩﺵ ﻭﻻ ﺍﻋﺘﺪﺍﺩ‬
‫ﺑﻜﻼﻡ ﺍﻟﺬﻫﱯ ﰲ ﺣﻘﻪ ﺑﻌﺪ ﺍﻻﻗﺮﺍﺭ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻧﻪ ﻭﺿﻊ ﺣﺪﻳﺜﺎ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺜﺎﱐ ﻣﻊ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﻑ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻟﻪ‪ :‬ﻗﺪ ﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﻣـﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺍﻥ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻔﺮ ﻳﻨﻘﻞ ﻋـﻦ ﺍﳌﻠـﺔ ﻭ‬
‫ﻻﺭﻳﺐ ﺍﻥ ﺗﻌﻤﺪ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﲢﻠﻴﻞ ﺣﺮﺍﻡ ﺃﻭ ﲢﺮﱘ ﺣﻼﻝ ﻛﻔـﺮ‬
‫ﳏﺾ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﳊﻠﱯ ﰲ ﺍﻟﻜﺸﻒ ﺍﳊﺜﻴﺚ‪ :‬ﰒ ﻟﻴﻌﻠﻢ ﺍﻥ ﻣﻦ ﻛﺬﺏ‬
‫ﰲ ﺣﺪﻳﺚ ﻭﺍﺣﺪ ﻋﻤﺪﺍ ﻓﺴﻖ ﻭﺭﺩﺕ ﺭﻭﺍﻳﺎﺗﻪ ﻛﻠﻬﺎ ﻭﺍﻥ ﺗﺎﺏ ﻭﺑﻪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﳊﻤﻴﺪﻱ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺗﻠﻤﻴﺬ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺭﻓﻴﻘﻪ ﰲ‬
‫ﺍﻟﺮﺣﻠﺔ ﻭﻫﻮ ﻣﻦ ﺭﻭﺍﺓ ﺍﻟﻘﻮﻝ ﺍﳉﺪﻳﺪ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﲑﰲ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﻋﺒﺎﺭﺗﻪ ﻭﺍﻥ‬
‫ﺍﻃﻠﻖ ﺍﻟﻜﺬﺏ ﻭﺍﻗﺮﻫﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﻟﻔﻘﻴﻪ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﺑـﻦ‬
‫ﺍﻟﺼﻼﺡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻗﺎﻝ ﻭﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻣﻦ ﺫﻛﺮ ﻣﻌﻪ ﻫﻮ ﻧﻈﲑ ﻣﺎ ﻗﺎﻟﻪ ﻣﺎﻟﻚ‬
‫ﰲ ﺷﺎﻫﺪ ﺍﻟﺰﻭﺭ ﺍﻧﻪ ﺇﺫﺍ ﺗﺎﺏ ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻭﻧﻈﲑ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔـﺔ‬
‫ﻓﻴﻤﻦ ﺭﺩﺕ ﺷﻬﺎﺩﺗﻪ ﺑﺎﻟﻔﺴﻖ ﺃﻭ ﺍﻟﻌﺪﺍﻭﺓ ﰒ ﺗﺎﺏ ﻭﺣﺴﻨﺖ ﺣﺎﻟﻪ ﻻ ﺗﻘﺒﻞ ﻣﻨﻪ ﺍﻋﺎﺩ‪‬ﺎ‬
‫ﳌﺎ ﻳﻠﺤﻘﻪ ﻣﻦ ﺍﻟﺘﻬﻤﺔ ﰲ ﺗﺼﺪﻳﻖ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﻦ ﺍﻥ ﻗﺎﺫﻑ ﺍﶈﺼـﻦ‬
‫ﺇﺫﺍ ﺗﺎﺏ ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺮﻭﻉ‪ .‬ﻭﻗﺪ ﺗﻮﺍﺗﺮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻭﻣﻦ ﻛﺬﺏ ﻋﻠﻲ ﻣﺘﻌﻤﺪﺍ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻫﻮ ﺍﺣﺪ ﺍﻻﺣﺎﺩﻳـﺚ‬
‫ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﻫـ ﻣﻠﺨﺼﺎ‪.‬‬

‫ﻭﺍﻟﻌﺸﺎﺭﻱ ﻫﺬﺍ ﺍﻳﻀﺎ ﺍﻟﺬﻱ ﰲ ﺳﻨﺪ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ :‬ﻗﺎﻝ ﻓﻴﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﰲ ﻣﻴﺰﺍﻧﻪ‬
‫ﻟﻴﺲ ﲝﺠﺔ ﻭﺣﺪﺙ ﲝﺪﻳﺚ ﻣﻮﺿﻮﻉ ﰲ ﻟﻴﻠﺔ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﻣﻨﻬﺎ ﻋﻘﻴـﺪﺓ ﻟﻠﺸـﺎﻓﻌﻲ‬
‫ﻭﻛﺎﻥ ﻳﺮﻭﻱ ﺍﺑﺎﻃﻴﻞ ﻛﻤﺎ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺬﻫﱯ ﰲ ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ‪ .‬ﻭﺍﻧﻈﺮ ﺇﱃ ﻣﺎ ﺫﻛﺮﻩ‬
‫ﰲ ﺗﺮﲨﺘﻪ ﻭﺍﻻﻃﻨﺎﺏ ﰲ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻠﻮ ﰲ ﺗﺮﲨﺔ ﺃﰊ ﻋﺒـﺪ ﺍﷲ‬
‫ﺑﻦ ﺑﻄﺔ ﺍﻟﻌﻜﱪﻱ ﺷﻴﺦ ﻭﺳﺮﺩ ﻟﻪ ﻛﻼﻣﺎ ﺇﱃ ﺍﻥ ﻗﺎﻝ ﻭﻛﺎﻥ ﺍﺑﻦ ﺑﻄـﺔ ﻣـﻦ ﻛﺒـﺎﺭ‬
‫ﺍﻻﺋﻤﺔ‪ ،‬ﺫﺍ ﺯﻫﺪ ﻭﻓﻘﻪ ﻭﺳﻨﺔ ﻭﺍﺗﺒﺎﻉ ﻭﺗﻜﻠﻤﻮﺍ ﰲ ﺍﺗﻘﺎﻧﻪ ﻭﻫﻮ ﺻﺪﻭﻕ ﰲ ﻧﻔﺴﻪ ﺍﻫـ‬
‫ﻛﻴﻒ ﻳﻜﻮﻥ ﺻﺪﻭﻗﺎ ﻭﺣﺠﺔ ﻣﻦ ﳛﺪﺙ ﺑﺎﳌﻜﺬﻭﺏ ﻭﺍﳌﻮﺿﻮﻉ ﺃﻭ ﻳﻜﻮﻥ ﳏﻞ ﺛﻘﺔ ﰒ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺭﺃﻳﺖ ﻛﻴﻒ ﺍﺛﲎ ﻋﻠﻴﻪ ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﺗﺰﻳﻴﻒ ﻭﺗﻐﺮﻳﺮ‪ ،‬ﻭﺍﻧﺖ ﺗﺮﻯ ﻛﻴﻒ ‪‬ﺟﻤ‪‬ﻞ ﺍﳌﺪﺡ‬
‫ﻓﻴﻪ ﻭﺍﺛﲎ ﻋﻠﻴﻪ ﻣﻊ ﺗﺮﻛﻪ ﺑﻴﺎﻥ ﺣﺎﻟﻪ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﻘﺎﺩ ﻭﺃﻫﻞ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻣـﻦ‬
‫ﺣﻴﺚ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻛﻼﻡ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺃﻳﻀﺎ ﻓﻴﻪ ﻗﺪ ﺃﳘﻠﻪ ﻣﻊ ﺃﻧﻪ ﻫﻮ ﻣﻨـﻬﻢ‬
‫ﻟﻜﻦ ﺍﻷﻣﺮ ﻓﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻼﺋﻲ ﻭﺍﻟﺴﺒﻜﻲ ﻭﺍﻟﺴﻴﻮﻃﻲ ﺍﳊﺎﻓﻆ‬
‫ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﻮﺛﺮﻱ‪ .‬ﻗﺎﻝ ﺍﻟﻜﻮﺛﺮﻱ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺍﻟﺴﻴﻒ ﺍﻟﺼﻘﻴﻞ ﺗﻨﺒﻴﻪ ﺍﻟﺬﻫﱯ ﻳﺒﻌﺪ‬
‫ﻋﻦ ﺭﺷﺪﻩ ﻭﻳﻔﻘﺪ ﺻﻮﺍﺑﻪ ﺇﺫﺍ ﺟﺎﺀ ﺩﻭﺭ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﺃﻭ ﰲ ﻓﻀﺎﺋﻞ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ ﻭﺳﻠﻢ ﺃﻭ ﺃﻫﻞ ﺑﻴﺘﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﻛﺬﻟﻚ ﺣﻴﻨﻤﺎ ﻳﺘﺮﺟﻢ‬
‫ﻟﺸﺎﻓﻌﻲ ﻣﻦ ﺍﻻﺷﺎﻋﺮﺓ ﺃﻭ ﺣﻨﻔﻲ ﻣﻄﻠﻘﺎ ﺭﻏﻢ ﺗﻈﺎﻫﺮﻩ ﺑﺎﻻﻧﺼـﺎﻑ ﻭﺍﻟﺒﻌـﺪ ﻋـﻦ‬
‫ﺍﻟﺘﻌﺼﺐ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﻭﻫﻮ ﺷﺎﻓﻌﻲ ﺍﻟﻔﺮﻭﻉ ﺇﻻ ﺍﻧﻪ ﳎﺴﻢ ﺍﻋﺘﻘـﺎﺩﺍ ﺭﻏـﻢ‬
‫ﺗﱪﻳﻪ ﻣﻨﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﻭﻋﻨﺪﻩ ﻧﺰﻋﺔ ﺧﺎﺭﺟﻴﺔ ﻭﺍﻥ ﻛﺎﻥ ﺍﻫﻮﻥ ﺷﺮﺍ ﺑﻜﺜﲑ ﻣﻦ‬
‫ﺍﻟﻨﺎﻇﻢ ﻭﺷﻴﺨﻪ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻣﻦ ﻳﻜﻮﻥ ﻣﺘﺴﺎﻫﻼ ﰲ ﺍﻣﺮ ﺩﻳﻨﻪ ﻻ ﻳﻮﺛﻖ ﻟﻜﻼﻡ ﻣﺜﻠﻪ‬
‫ﻓﻴﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺑﻌﺪ ﺍﻥ ﻋﺮﻑ ﺩﺧﺎﺋﻠﻪ ﺍﻫـ ﻣﻠﺨﺼﺎ ‪ .‬ﻟﻜﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﳊﻔﻆ ﻭﺍﳌﻌﺮﻓـﺔ‬
‫ﰲ ﺍﳊﺪﻳﺚ ‪ .‬ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ :‬ﻗﻮﻟﻪ ) ﰲ ﺟﻨﺔ ﻋﺪﻥ ( ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ ‪ :‬ﻻ ﺗﻌﻠﻖ‬
‫ﻟﻠﻤﺠﺴﻤﺔ ﰲ ﺇﺛﺒﺎﺕ ﺍﳌﻜﺎﻥ ﳌﺎ ﺛﺒﺖ ﻣﻦ ﺍﺳﺘﺤﺎﻟﺔ ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﺤﺎﻧﻪ ﺟﺴﻤﺎ ﺃﻭ ﺣﺎﻻ‬
‫ﰲ ﻣﻜﺎﻥ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳊﻨﺒﻠﻲ ﰲ ﻛﺘﺎﺏ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻌﻠﻮ ‪ :‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﰲ ﺳﻨﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ﺇﻥ ﺑﲔ ﲰﺎﺀ ﺇﱃ ﲰﺎﺀ ﻣﺴﲑﺓ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ﺇﱃ ﺃﻥ‬
‫ﻗﺎﻝ ﻭﻓﻮﻕ ﺫﻟﻚ ﺍﻟﻌﺮﺵ ﻭﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﺫﻟﻚ ﻧﺆﻣﻦ ﺑﺬﻟﻚ ﻭﻧﺘﻠﻘﺎﻩ ﺑﺎﻟﻘﺒﻮﻝ ﻣﻦ ﻏﲑ‬
‫ﺭﺩ ﻭﻻ ﺗﻌﻄﻴﻞ ﻭﻻ ﺗﺸﺒﻴﻪ ﻭﻻ ﺗﺄﻭﻳﻞ ﻭﻻ ﻧﺘﻌﺮﺽ ﻟﻪ ﺑﻜﻴﻒ ﻭﳌﺎ ﺳﺌﻞ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﻴﻞ ﻟﻪ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳـﺘﻮﻯ‬
‫ﻓﻘﺎﻝ ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨـﻪ‬
‫ﺑﺪﻋﺔ ﰒ ﺃﻣﺮ ﺑﺎﻟﺮﺟﻞ ﻓﺄﺧﺮﺝ ‪ .‬ﻗﻠﺖ ﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ ﻣﺘﻜﻠﻢ ﻓﻴﻪ ‪ .‬ﻭﻧﻘﻞ ﺍﻟﻘﺎﺿﻲ‬
‫ﺃﺑﻮ ﻳﻌﻠﻰ ﻋﻦ ﺍﻻﻣﺎﻡ ﺃﲪﺪ ﳕﺮﻫﺎ ﺑﻼ ﲢﺪﻳﺪ ﻭﻻ ﺗﻜﻴﻴﻒ ﻭﻻ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ ‪.‬ﻗـﺎﻝ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﳌﺨﺘﺎﺭ ﻻﰊ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﻨﺎ ﺍﳊﻨﺒﻠﻲ ﺍﳌﺘـﻮﰱ ‪471‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻟﻠﻬﺠﺮﺓ ﻭﻻ ﻧﻘﻮﻝ ﰲ ﺷﻲﺀ ﻣﻨﻪ ﺑﻜﻴﻔﻴﺔ ﻭﻻ ﺣﺪ " ﻧﻘﻠﻪ ﻋﻦ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻣﻦ ﻛﺘﺎﺑـﻪ‬
‫ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻹﲰـﺎﻋﻴﻠﻲ ﰲ‬
‫ﺍﻋﺘﻘﺎﺩ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ‪ -‬ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ‪ 1 -‬ﺍﻋﻠﻤﻮﺍ ﺭﲪﻨﺎ‬
‫ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﺃﻥ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻹﻗﺮﺍﺭ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ‬
‫ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﻗﺒﻮﻝ ﻣﺎ ﻧﻄﻖ ﺑﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﺤﺖ ﺑﻪ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻣﻌﺪﻝ ﻋﻦ ﻣﺎ ﻭﺭﺩ ﺑﻪ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺭﺩﻩ ﺇﺫ ﻛـﺎﻧﻮﺍ‬
‫ﻣﺄﻣﻮﺭﻳﻦ ﺑﺎﺗﺒﺎﻉ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻀﻤﻮﻧﺎ ﳍﻢ ﺍﳍﺪﻱ ﻓﻴﻬﻤﺎ ﻣﺸﻬﻮﺩﺍ ﳍـﻢ ﺑـﺄﻥ‬
‫ﻧﺒﻴﻬﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻬﺪﻱ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﳏﺬﺭﻳﻦ ﰲ ﳐﺎﻟﻔﺘﻪ ﺍﻟﻔﺘﻨﺔ‬
‫ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﺍﻟﻘﻮﻝ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪ 2 -‬ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﺪﻋﻮ‬
‫ﺑﺄﲰﺎﺋﻪ ﺍﳊﺴﲏ ﻭﻣﻮﺻﻮﻑ ﺑﺼﻔﺎﺗﻪ ﺍﻟﱵ ﲰﻲ ﻭﻭﺻﻒ ‪‬ﺎ ﻧﻔﺴﻪ ﻭﻭﺻﻔﻪ ‪‬ﺎ ﻧﺒﻴﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﻠﻖ ﺁﺩﻡ ﺑﻴﺪﻩ ﻭﻳﺪﺍﻩ ﻣﺒﺴﻮﻃﺘﺎﻥ ﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸﺎﺀ ﺑـﻼ‬
‫ﺍﻋﺘﻘﺎﺩ ﻛﻴﻒ ﻭﺃﻧﻪ ﺗﻌﺎﱃ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﻼ ﻛﻴﻒ ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀـﺎ ‪ :‬ﻭﺃﻧـﻪ‬
‫ﻣﺪﻋﻮ ﺑﺄﲰﺎﺋﻪ ﻣﻮﺻﻮﻑ ﺑﺼﻔﺎﺗﻪ ﺍﻟﱵ ﲰﻲ ﻭﻭﺻﻒ ‪‬ﺎ ﻧﻔﺴﻪ ﻭﲰﺎﻩ ﻭﻭﺻﻔﻪ ‪‬ـﺎ‬
‫ﻧﺒﻴﻪ ﻻ ﻳﻌﺠﺰﻩ ﺷﻲﺀ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﻳﻮﺻﻒ ﲟﺎ ﻓﻴـﻪ ﻧﻘـﺺ ﺃﻭ‬
‫ﻋﻴﺐ ﺃﻭ ﺁﻓﺔ ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ‪ ،‬ﻭﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﺪﻩ ﻭﻳـﺪﺍﻩ‬
‫ﻣﺒﺴﻮﻃﺘﺎﻥ ﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸﺎﺀ ﺑﻼ ﺍﻋﺘﻘﺎﺩ ﻛﻴﻒ ﻳﺪﺍﻩ ﺇﺫ ﱂ ﻳﻨﻄﻖ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻓﻴﻪ ﺑﻜﻴﻒ ‪ 6‬ﻭﻻ ﻳﻌﺘﻘﺪ ﻓﻴﻪ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳉﻮﺍﺭﺡ ﻭﻻ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﻐﻠـﻆ‬
‫ﻭﺍﻟﺪﻗﺔ ﻭﳓﻮ ﻫﺬﺍ ﳑﺎ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﰲ ﺍﳋﻠﻖ ﻭﺃﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﺗﺒﺎﺭﻙ ﻭﺟـﻪ‬
‫ﺭﺑﻨﺎ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ‪ 7‬ﻭﻻ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﺗﻘﻮﻟﻪ ﺍﳌﻌﺘﺰﻟﺔ‬
‫ﻭﺍﳋﻮﺍﺭﺝ ﻭﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﳐﻠﻮﻗﺔ ﻭﺃﻧﻪ ﺗﻌﺎﱃ ﻳﻨﺰﻝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‬
‫ﻋﻠﻰ ﻣﺎ ﺻﺢ ﺑﻪ ﺍﳋﱪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻼ ﺍﻋﺘﻘﺎﺩ ﻛﻴﻒ ﻓﻴﻪ‬
‫‪ ،‬ﻭﻳﻌﺘﻘﺪﻭﻥ ﺟﻮﺍﺯ ﺍﻟﺮﺅﻳﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﳌﺘﻘﲔ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﻴﺎﻣـﺔ ﺩﻭﻥ ﺍﻟـﺪﻧﻴﺎ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻭﺟﻮ‪‬ﺎ ﳌﻦ ﺟﻌﻞ ﺍﷲ ﺫﻟﻚ ﺛﻮﺍﺑﺎ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ ﺇﱃ‬
‫ﺭ‪‬ﺎ ﻧﺎﻇﺮﺓ ﻭﻗﺎﻝ ﰲ ﺍﻟﻜﻔﺎﺭ ﻛﻼ ﺇ‪‬ﻢ ﻋﻦ ﺭ‪‬ﻢ ﻳﻮﻣﺌﺬ ﶈﺠﻮﺑـﻮﻥ ﻓﻠـﻮ ﻛـﺎﻥ‬
‫ﺍﳌﺆﻣﻨﻮﻥ ﻛﻠﻬﻢ ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﻛﻠﻬﻢ ﻻ ﻳﺮﻭﻧﻪ ﻛﺎﻧﻮﺍ ﲨﻴﻌﻬﻢ ﻋﻨﻪ ﳏﺠﻮﺑﲔ ﻭﺫﻟـﻚ‬
‫ﻣﻦ ﻏﲑ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺘﺠﺴﻴﻢ ﰲ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺍﻟﺘﺤﺪﻳﺪ ﻟﻪ ﻭﻟﻜﻦ ﻳﺮﻭﻧﻪ ﺟﻞ ﻭﻋـﺰ‬
‫ﺑﺄﻋﻴﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳﺸﺎﺀ ﻫﻮ ﺑﻼ ﻛﻴﻒ ‪ .‬ﺍﻧﺘﻬﻰ ﻗـﺎﻝ ﺍﺑـﻦ ﲪـﺪﺍﻥ ﺍﳊﻨﺒﻠـﻲ‬
‫)ﺕ‪695:‬ﻫـ( ﻛﻤﺎ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﺒﺘﺪﺋﲔ ‪ :‬ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﲤﺮ ﻛﻤﺎ ﺟﺎﺀﺕ ﻣﻦ‬
‫ﻏﲑ ﲝﺚ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻬﺎ ﻭﲣﺎﻟﻒ ﻣﺎﺧﻄﺮ ﰲ ﺍﳋﺎﻃﺮ ﻋﻨﺪ ﲰﺎﻋﻬﺎ ﻭﻧﻨﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻋﻦ‬
‫ﺍﷲ ﻋﻨﺪ ﺫﻛﺮﻫﺎ ﻣﻊ ﺗﺼﺪﻳﻖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻹﳝﺎﻥ ‪‬ﺎ ﻭﻛﻞ ﻣـﺎ‬
‫ﻳﻌﻘﻞ ﻭﻳﺘﺼﻮﺭ ﻓﻬﻮ ﺗﻜﻴﻴﻒ ﻭﺗﺸﺒﻴﻪ ﻭﻫﻮ ﳏﺎﻝ ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻻﰊ ﺍﳌـﺎﻟﻜﻲ ﰲ‬
‫ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﱂ ﳜﺘﻠﻒ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺗﺄﻭﻳﻞ ﻣﺎ ﻳـﻮﻫﻢ‬
‫ﺃﻧﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺴﻤﺎﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ )ﺃﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ( ‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ‪3‬‬
‫‪ 19 /‬ﺍﻋﻠﻢ ﺍﻥ ﻻﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻭﺁﻳﺎﺕ ﺍﻟﺼﻔﺎﺕ ﻗﻮﻟﲔ‪ :‬ﺍﺣﺪﳘﺎ‬
‫ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﻌﻈﻢ ﺍﻟﺴﻠﻒ ﺃﻭ ﻛﻠﻬﻢ ﺍﻧﻪ ﻻ ﻳﺘﻜﻠﻢ ﰲ ﻣﻌﻨﺎﻫﺎ ﺑﻞ ﻳﻘﻮﻟﻮﻥ ﳚﺐ ﻋﻠﻴﻨﺎ‬
‫ﺍﻥ ﻧﺆﻣﻦ ‪‬ﺎ ﻭﻧﻌﺘﻘﺪ ﳍﺎ ﻣﻌﲎ ﻳﻠﻴﻖ ﲜﻼﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻈﻤﺘﻪ ﻣﻊ ﺍﻋﺘﻘﺎﺩﻧﺎ ﺍﳉﺎﺯﻡ ﺍﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﺍﻧﻪ ﻣﻨﺰﻩ ﻋﻦ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﻟﺘﺤﻴﺰ ﰲ ﺟﻬـﺔ‬
‫ﻭﻋﻦ ﺳﺎﺋﺮ ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻕ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﻣﺬﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﺧﺘﺎﺭﻩ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﳏﻘﻘﻴﻬﻢ ﻭﻫﻮ ﺍﺳﻠﻢ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﻌﻈﻢ ﺍﳌـﺘﻜﻠﻤﲔ ﺍ‪‬ـﺎ‬
‫ﺗﺘﺄﻭﻝ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ‪‬ﺎ ﻋﻠﻰ ﺣﺴﺐ ﻣﻮﺍﻗﻌﻬﺎ ﻭﺍﳕﺎ ﻳﺴﻮﻍ ﺗﺄﻭﻳﻠﻬﺎ ﳌﻦ ﻛﺎﻥ ﻣﻦ ﺍﻫﻠﻪ‬
‫ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﻠﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﻗﻮﺍﻋﺪ ﺍﻻﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ﺫﺍ ﺭﻳﺎﺿﺔ ﰲ ﺍﻟﻌﻠﻢ ﺍﻫـ‬
‫ﻗﻠﺖ ﻭﻛﺬﻟﻚ ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺘﻔﻮﻳﺾ ﺗﻔﻮﻳﺾ ﺍﳌﻌﲎ ﻭﻟﻴﺲ ﺍﻟﻜﻴﻒ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻔﺮﻗﺔ‬
‫ﺼﻔﹶﺎﺕ ‪ ,‬ﻭﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻣ ﹾﺬ ‪‬ﻫﺒ‪‬ﺎ ‪‬ﻥ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ‬
‫ﺤﺪ‪‬ﻳﺚ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺣ‪‬ﺎﺩ‪‬ﻳﺚ ﺍﻟ ‪‬‬ ‫ﺍﻟﻮﻫﺎﺑﻴﺔ ‪ .‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫‪‬ﺫﻛﹾﺮﳘﹶﺎ ‪‬ﻣﺮ‪‬ﺍﺕ ﻓ‪‬ﻲ ‪‬ﻛﺘ‪‬ﺎﺏ ﺍﹾﻟﹺﺈﳝ‪‬ﺎﻥ ‪ .‬ﹶﺃﺣ‪‬ﺪﳘﹶﺎ ‪ :‬ﺍﹾﻟﹺﺈﳝ‪‬ﺎﻥ ﹺﺑ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﻏﻴ‪‬ﺮ ‪‬ﺧﻮ‪‬ﺽ ‪‬ﻓﻲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ‪،‬‬
‫ﺨﻠﹸﻮﻗﹶـﺎﺕ ‪.‬‬ ‫ﺲ ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻭ‪‬ﺗ‪‬ﻨﺰﹺﻳﻬﻪ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ـﻤ‪‬ﺎﺕ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫‪‬ﻣ ‪‬ﻊ ‪‬ﺍ ‪‬ﻋ‪‬ﺘﻘﹶﺎﺩ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﻟ‪‬ﻴ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭ‪‬ﺍﻟﺜﱠﺎﻧﹺﻲ ‪‬ﺗ ﹾﺄﻭﹺﻳﻠﻪ ﹺﺑﻤ‪‬ﺎ ‪‬ﻳﻠ‪‬ﻴﻖ ﹺﺑ ‪‬ﻪ ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ﹺﺑ ‪‬ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ‪‬ﺍ ‪‬ﻣ‪‬ﺘﺤ‪‬ﺎ‪‬ﹶﺎ ‪ ،‬ﻫ ﹾﻞ ‪‬ﻫ ‪‬ﻲ‬
‫‪‬ﻣ ‪‬ﻮ ‪‬ﺣﺪ‪‬ﺓ ‪‬ﺗ ‪‬ﻘ ‪‬ﺮ ﹺﺑﹶﺄ ﱠﻥ ﺍﹾﻟﺨ‪‬ﺎﻟ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺪﺑ‪‬ﺮ ﺍﹾﻟ ﹶﻔﻌ‪‬ﺎﻝ ‪‬ﻫ ‪‬ﻮ ﺍﻟﻠﱠﻪ ‪‬ﻭﺣ‪‬ﺪﻩ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﱠـﺬ‪‬ﻱ ﹺﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ـﺎ ‪‬ﻩ‬
‫ﻚ ; ‪‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ‬‫ﺲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺼﻠﱢﻲ ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ﹶﻜ ‪‬ﻌﺒ‪‬ﺔ ؟ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﹾ ‪‬ﻤ ‪‬‬ ‫ﺴﻤ‪‬ﺎﺀ ﹶﻛﻤ‪‬ﺎ ﹺﺇﺫﹶﺍ ‪‬‬ ‫ﺍﻟﺪ‪‬ﺍﻋ‪‬ﻲ ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹶﻞ ﺍﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ‬ ‫ﻚ ‪‬ﻟﹶﺄ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺼﺮ‪‬ﺍ ﻓ‪‬ﻲ ﹺﺟﻬ‪‬ﺔ ﺍﹾﻟ ﹶﻜ ‪‬ﻌﺒ‪‬ﺔ ‪ ,‬ﺑ ﹾﻞ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺤ ‪‬‬‫ﺲ ‪‬ﻣ‪‬ﻨ ‪‬‬‫ﺴﻤ‪‬ﺎﺀ ﹶﻛﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺤﺼ‪‬ﺮ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬ ‫‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﲔ ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻫ ‪‬ﻲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﺪ‪‬ﺓ ﺍﹾﻟﹶﺄ ‪‬ﻭﺛﹶﺎﻥ ﺍﹾﻟﻌ‪‬ﺎﹺﺑﺪ‪‬ﻳ ‪‬ﻦ‬ ‫ﺼﱢﻠ ‪‬‬ ‫ﲔ ‪ ,‬ﹶﻛﻤ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻜ ‪‬ﻌﺒ‪‬ﺔ ‪‬ﻗ‪‬ﺒﻠﹶﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻗ‪‬ﺒﻠﹶﺔ ﺍﻟﺪ‪‬ﺍ ‪‬ﻋ ‪‬‬
‫ﺖ‬‫ﺴﻤ‪‬ﺎﺀ ‪ ,‬ﻋ‪‬ﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻮ ‪‬ﺣﺪ‪‬ﺓ ‪‬ﻭﹶﻟ‪‬ﻴﺴ‪‬ـ ‪‬‬ ‫ﺖ ‪ :‬ﻓ‪‬ﻲ ﺍﻟ ‪‬‬ ‫‪‬ﻟ ﹾﻠﹶﺄ ‪‬ﻭﺛﹶﺎ ‪‬ﻥ ﺍﱠﻟﺘ‪‬ﻲ ‪‬ﺑﻴ‪‬ﻦ ﹶﺃ‪‬ﻳﺪ‪‬ﻳﻬ ‪‬ﻢ ‪ ,‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﲔ ﻗﹶﺎ ‪‬ﻃﺒ‪‬ـﺔ ﹶﻓﻘ‪‬ـﻴﻬﻬ ‪‬ﻢ‬ ‫ﺴ‪‬ﻠ ‪‬ﻤ ‪‬‬
‫ﻋ‪‬ﺎﹺﺑﺪ‪‬ﺓ ‪‬ﻟ ﹾﻠﹶﺄ ‪‬ﻭﺛﹶﺎ ‪‬ﻥ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿ‪‬ﻲ ‪‬ﻋﻴ‪‬ﺎﺽ ‪ :‬ﻟﹶﺎ ‪‬ﺧﻠﹶﺎﻑ ‪‬ﺑﻴ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤﺪ‪‬ﺛﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ‪‬ﺘ ﹶﻜﻠﱢﻤﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻧﻈﱠﺎﺭﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ﹶﻘﻠﱢﺪﻫ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟ ﱠﻈﻮ‪‬ﺍﻫ‪‬ﺮ ﺍﹾﻟﻮ‪‬ﺍ ﹺﺭﺩ‪‬ﺓ ﹺﺑ ‪‬ﺬ ﹾﻛ ﹺﺮ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓ‪‬ﻲ‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺨﺴِﻒ ﹺﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ { ‪‬ﻭ‪‬ﻧﺤ‪‬ﻮﻩ‬ ‫ﺴﻤ‪‬ﺎﺀ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺴﻤ‪‬ﺎﺀ ﹶﻛ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ { ‪ :‬ﹶﺃﹶﺃ ‪‬ﻣ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺕ ﹺﺟﻬ‪‬ﺔ ﹶﻓﻮ‪‬ﻕ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﻇﹶﺎﻫ‪‬ﺮﻫ‪‬ﺎ ‪ ,‬ﺑ ﹾﻞ ‪‬ﻣ‪‬ﺘﹶﺄ ‪‬ﻭﻟﹶﺔ ‪‬ﻋﻨ‪‬ﺪ ‪‬ﺟﻤ‪‬ﻴﻌﻬ ‪‬ﻢ ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ﹺﺑﹺﺈﹾﺛﺒ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ‪,‬‬ ‫ﲔ ‪‬ﺗﹶﺄ ‪‬ﻭ ﹶﻝ ‪ :‬ﻓ‪‬ﻲ ﺍﻟ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬ﺪ‪‬ﺛ ‪‬‬‫ﺤﺪ‪‬ﻳﺪ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻜﻴﹺﻴﻒ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﹶﻏﻴ‪‬ﺮ ‪‬ﺗ ‪‬‬
‫ﺻﺤ‪‬ﺎﺏ ﺍﻟ‪‬ﺘ‪‬ﻨﺰﹺﻳﻪ‬ ‫ﲔ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﺴﻤ‪‬ﺎﺀ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩ ‪‬ﻫﻤ‪‬ﺎﺀ ﺍﻟ‪‬ﻨﻈﱠﺎﺭ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ‪‬ﻤ ‪‬‬ ‫ﻱ ‪ :‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬ ‫ﹶﺃ ‪‬‬
‫ﺐ‬‫ﺤﺴ‪‬ـ ﹺ‬ ‫ﺠﻬ‪‬ﺔ ﻓ‪‬ﻲ ‪‬ﺣﻘﹼﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺗﹶﺄ ‪‬ﻭﻟﹸﻮ ‪‬ﻫﺎ ‪‬ﺗ ﹾﺄﻭﹺﻳﻠﹶﺎﺕ ﹺﺑ ‪‬‬ ‫ﺤ ‪‬ﺪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﺤ‪‬ﺎﻟﹶﺔ ﺍﹾﻟ ﹺ‬ ‫ﹺﺑ‪‬ﻨ ﹾﻔ ﹺﻲ ﺍﹾﻟ ‪‬‬
‫ﺴﻨ‪‬ﺔ‬ ‫ﺖ ‪‬ﺷ ‪‬ﻌﺮﹺﻱ ﻣ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﹶﺃﻫ‪‬ﻞ ﺍﻟ ‪‬‬ ‫‪‬ﻣ ﹾﻘ‪‬ﺘﻀ‪‬ﺎﻫ‪‬ﺎ ‪ ,‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻧﺤ‪‬ﻮ ﻣ‪‬ﺎ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ‪ .‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭﻳ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻭﺍﳊﻖ ﹸﻛﻠﹼﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻮﺏ ﺍﹾﻟﹺﺈ ‪‬ﻣﺴ‪‬ﺎﻙ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻔﻜﹾﺮ ﻓ‪‬ﻲ ﺍﻟﺬﱠﺍﺕ ﹶﻛﻤ‪‬ﺎ ﹸﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ‪ ,‬ﻭﺳ‪‬ـ ﹶﻜﺘ‪‬ﻮﺍ‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭﻗﹸﻮﻓﻬ ‪‬ﻢ‬ ‫ﺸﻜ‪‬ﻴﻞ ‪ ،‬ﻭﹶﺃ ﱠﻥ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺤﺮﹺﱘ ﺍﻟ‪‬ﺘ ﹾﻜﻴﹺﻴﻒ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﳊﲑﺓ ﺍﹾﻟ ‪‬ﻌﻘﹾﻞ ‪ ،‬ﻭ‪‬ﺍ‪‬ﺗ ﹶﻔﻘﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬‬
‫‪‬ﻭﹺﺇ ‪‬ﻣﺴ‪‬ﺎﻛﻬ ‪‬ﻢ ﹶﻏﻴ‪‬ﺮ ﺷ‪‬ﺎ ‪‬ﻙ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮﺩ ﻭﺍﳌﻮﺟﻮﺩﺓ " ﻗﻠﺖ ﻟﻌﻠﻪ ﻳﺮﻳﺪ ﺍﳌﻮﺟـﻮﺩ ﻭﻫـﻮ‬
‫ﺕ‬
‫ﻣﺘﻌﲔ " ‪‬ﻭ ﹶﻏﻴ‪‬ﺮ ﻗﹶﺎﺩ‪‬ﺡ ﻓ‪‬ﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺣ‪‬ﻴﺪ ‪ ،‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ‪‬ﺣﻘ‪‬ﻴﻘﹶﺘﻪ ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺗﺴ‪‬ﺎ ‪‬ﻣ ‪‬ﺢ ‪‬ﺑﻌ‪‬ﻀﻬ ‪‬ﻢ ﹺﺑﹺﺈﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﺠﻬ‪‬ﺎﺕ ﹶﻓﺮ‪‬ﻕ ؟‬ ‫ﺠﻬ‪‬ﺔ ﺧ‪‬ﺎ ‪‬ﺷﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣﺜﹾﻞ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺘﺴ‪‬ﺎﻣ‪‬ﺢ ‪ ،‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﺑﻴ‪‬ﻦ ﺍﻟ‪‬ﺘ ﹾﻜﻴﹺﻴﻒ ‪‬ﻭﹺﺇﹾﺛﺒ‪‬ﺎﺕ ﺍﹾﻟ ﹺ‬ ‫ﺍﹾﻟ ﹺ‬
‫ﺸﺮ‪‬ﻉ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍﹾﻟﻘﹶﺎﻫ‪‬ﺮ ﹶﻓﻮ‪‬ﻕ ‪‬ﻋﺒ‪‬ﺎﺩﻩ ‪ ,‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺵ‬ ‫ﹶﻟ ‪‬ﻜ ‪‬ﻦ ﹺﺇ ﹾﻃﻠﹶﺎﻕ ﻣ‪‬ﺎ ﹶﺃ ﹾﻃﹶﻠ ﹶﻘ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﺢ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻘﹸﻮﻝ ﹶﻏﻴ‪‬ﺮﻩ ‪،‬‬ ‫ﺠﺎ ‪‬ﻣﻌ‪‬ﺔ ﻟ‪‬ﻠ‪‬ﺘ‪‬ﻨﺰﹺﻳ ‪‬ﻪ ﺍﹾﻟ ﹸﻜﱢﻠ ‪‬ﻲ ﺍﱠﻟﺬ‪‬ﻱ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫‪ ،‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﺘ ‪‬ﻤﺴ‪‬ﻚ ﺑﹺﺎﻟﹾﺂ‪‬ﻳ ‪‬ﺔ ﺍﹾﻟ ‪‬‬
‫ﺼﻤ‪‬ﺔ ‪‬ﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻭﱠﻓ ﹶﻘ ‪‬ﻪ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ‪ ،‬ﻭﻫ‪‬ـﺬﹶﺍ‬ ‫ﺲ ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ‪‬ﺷﻲ‪‬ﺀ ( ‪‬ﻋ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ ):‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﹶﻛﻠﹶﺎﻡ ﺍﹾﻟﻘﹶﺎﺿ‪‬ﻲ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﺎﻝ ﺍﳋﻼﻝ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴـﻨﺔ ﻟـﻪ ‪:‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﺧﱪﱐ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺣﻨﺒﻞ ﺃﺧﱪﱐ ﺃﰊ ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﻖ ﻗﺎﻝ ﻗﺎﻝ ﻋﻤﻲ ﻳﻌﲏ ﺃﲪـﺪ‬
‫ﺑﻦ ﺣﻨﺒﻞ ﳓﻦ ﻧﺆﻣﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺷﺎﺀ ﻭﻛﻤﺎ ﺷﺎﺀ ﺑﻼ‬
‫ﺣﺪ ﻭﻻ ﺻﻔﺔ ﻳﺒﻠﻐﻬﺎ ﻭﺍﺻﻔﻮﻥ ﺃﻭ ﳛﺪﻫﺎ ﺃﺣﺪ ﻭﺻﻔﺎﺕ ﺍﷲ ﻟﻪ ﻭﻣﻨﻪ‪ ،‬ﻭﻫـﻮ ﻛﻤـﺎ‬
‫ﻭﺻﻒ ﻧﻔﺴﻪ ﻻ ﺗﺪﺭﻛﻪ ﺍﻻﺑﺼﺎﺭ ﲝﺪ ﻭﻻ ﻏﺎﻳﺔ‪ ،‬ﺇﱃ ﺃﻥ ﻗﺎﻝ ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻧﺆﻣﻦ‬
‫‪‬ﺎ ﻭﻧﺼﺪﻕ ‪‬ﺎ ﻭﻻ ﻧﺮﺩ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻭﻧﻌﻠﻢ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﺣﻖ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﺳﺎﻧﻴﺪ ﺻﺤﺎﺡ ﻭﻻ ﻧﺮﺩ ﻋﻠﻰ ﺍﷲ ﻗﻮﻟﻪ ﻭﻻ ﻳﻮﺻﻒ ﺑﺄﻛﺜﺮ ﳑﺎ‬
‫ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﺑﻼ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ "ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ "ﻭﻗـﺎﻝ‬
‫ﺣﻨﺒﻞ ﻭﺻﻔﺎﺗﻪ ﻏﲑ ﳏﺪﻭﺩﺓ ﻭﻻ ﻣﻌﻠﻮﻣﺔ ﺇﻻ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻗﺎﻝ ﻓﻬﻮ ﲰﻴﻊ ﺑﺼﲑ‬
‫ﺑﻼ ﺣﺪ ﻭﻻ ﺗﻘﺪﻳﺮ ﻭﻻ ﻳﺒﻠﻎ ﺍﻟﻮﺍﺻﻔﻮﻥ ﺻﻔﺘﻪ ﻭﻻ ﻧﺘﻌﺪﻯ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻓﻨﻘﻮﻝ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﻭﻧﺼﻔﻪ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻭﻻ ﻧﺘﻌﺪﻯ ﺫﻟﻚ ﻭﻻ ﻳﺒﻠﻎ ﺻﻔﺘﻪ ﺍﻟﻮﺍﺻﻔﻮﻥ‪،‬‬
‫ﺇﱃ ﺃﻥ ﻗﺎﻝ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻓﻴﻪ ﺑﻐﲑ ﺻﻔﺔ ﻭﻻ ﺣﺪ ﺇﻻ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﲰﻴﻊ ﺑﺼـﲑ ﱂ‬
‫ﻳﺰﻝ ﻣﺘﻜﻠﻤﺎ ﻋﺎﳌﺎ ﻏﻔﻮﺭﺍ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﻓﻬﺬﻩ ﺻﻔﺎﺕ ﻭﺻﻒ‬
‫‪‬ﺎ ﻧﻔﺴﻪ ﻻ ﺗﺪﻓﻊ ﻭﻻ ﺗﺮﺩ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﻼ ﺣﺪ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ "ﰒ ﺍﺳﺘﻮﻯ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻛﻴﻒ ﺷﺎﺀ ﺍﳌﺸﻴﺌﺔ ﺍﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﲰﻴﻊ ﺑﺼﲑ ﺑﻼ ﺣﺪ ﻭﻻ ﺗﻘﺪﻳﺮ ﻻ ﻧﺘﻌﺪﻯ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‪ .‬ﻭﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﳐﺘﺼﺮ ﺍﻟﺼـﻮﺍﻋﻖ ﺑﺎﺧﺘﺼـﺎﺭ ﳏﻤـﺪ‬
‫ﺍﳌﻮﺻﻠﻲ ﻣﻦ ﺹ‪ ، 476‬ﻭﻧﻘﻠﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻋﺪﺓ ﻣﻦ ﻛﺘﺒﻪ ﻣﻨﻬﺎ ﻛﺘﺎﺑﻪ ﺍﳌﺴـﻤﻰ ‪،‬‬
‫ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻧﻘﻼ ﻋﻦ ﻛﻼﻡ ﺃﰊ ﺍﻟﻔﺮﺝ ﺻﺪﻗﺔ ﺑﻦ‬
‫ﺍﳊﺴﲔ ﺍﳊﻨﺒﻠﻲ ‪ ،‬ﻟﻪ ﺗﺮﲨﺔ ﰲ ﺫﻳﻞ ﺍﻟﻄﺒﻘﺎﺕ ﻭﺍﻟﺴﲑ ﻭﺗﺎﺭﻳﺦ ﺍﻻﺳﻼﻡ ﻭﺗﺎﺭﻳﺦ ﺍﺑﻦ‬
‫ﺍﻟﻨﺠﺎﺭ ‪ .‬ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺰﺍﻉ ﰲ ﺫﻟﻚ ﻗﺪ ﻳﻜﻮﻥ ﻟﻔﻈﻴﺎ ﻭﻗﺪ ﺭﺃﻳﺖ ﻣﻦ ﺫﻟﻚ ﻋﺠﺎﺋﺐ‬
‫ﻛﻄﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭ ﻣﺎﻟﻚ ﻭ ﺍﻟﺸﺎﻓﻌﻲ ﻭ ﺃﲪﺪ ﺳﻠﻜﻮﺍ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﱃ‬
‫ﻭﻧﺴﺒﻮﺍ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﳉﻬﻞ ﻭﺍﻟﻐﺒﺎﻭﺓ ﺣﱴ ﺃﻥ ﺑﻌﺾ ﻣﺘﺄﺧﺮﻱ ﺃﺻﺤﺎﺏ‬
‫ﺃﲪﺪ ﻭﻫﻮ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺻﺪﻗﺔ ﺍﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺻﻨﻒ ﻣﺼـﻨﻔﺎ ﲰـﺎﻩ ﳏﺠـﺔ‬
‫ﺍﻟﺴﺎﺭﻱ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺎﺭﻱ ﺳﻠﻚ ﻓﻴﻪ ﻣﺴﻠﻚ ﺍﺑﻦ ﻋﻘﻴﻞ ﻭﺃﻣﺜﺎﻟـﻪ ﻣـﻦ ﺍﳌـﺘﻜﻠﻤﲔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﺴﻨﺔ ‪ :‬ﻗﺎﻝ ‪ ) :‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺻﻠﲔ ‪ :‬ﺃﺣـﺪﳘﺎ ‪ :‬ﺃﻥ‬
‫ﺍﻷﺟﺴﺎﻡ ﳏﺪﺛﺔ ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻛﻞ ﳏﺪﺙ ﳛﺘﺎﺝ ﺇﱃ ﳏـﺪﺙ ﺃﻣـﺎ ﺍﻷﺻـﻞ ﺍﻷﻭﻝ‬
‫ﻓﺎﻟﻐﺮﺽ ﺑﻪ ﺃﻥ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ ﳏﺪﺛﺔ ﻏﲑ ﻗﺪﳝﺔ ﻭﻻ ﻳﺼﺢ ﺃﻥ ﺗﺜﺒﺖ‬
‫ﺻﻔﺔ ﻟﺸﻲﺀ ﻭﺗﻨﻔﻰ ﺻﻔﺔ ﻋﻦ ﺷﻲﺀ ﺇﻻ ﻭﻗﺪ ﻋﺮﻓﻨﺎ ﻣﺎ ﺗﺜﺒﺖ ﻟﻪ ﺍﻟﺼﻔﺔ ﻭﺍﻟﺼﻔﺔ ﺍﻟـﱵ‬
‫ﻧﺜﺒﺘﻬﺎ ﻭﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻧﻨﻔﻴﻬﺎ ﻓﻴﺠﺐ ﺃﻥ ﻧﺬﻛﺮ ﻣﺎ ﺍﳉﻮﻫﺮ ﻭ ﻣﺎ ﺍﳉﺴﻢ ﻭ ﻣﺎ ﺍﻟﻘﺪﱘ ﻭﻣﺎ‬
‫ﺍﶈﺪﺙ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻮﺻﻠﺔ ﺇﱃ ﺣﺪﻭﺙ ﺍﳉﺴﻢ ﻫﻮ ﺍﻟﻌﺮﺽ ﺍﻟـﺬﻱ ﻫـﻮ ﺍﳊﺮﻛـﺔ‬
‫ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﻜﻮﻥ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻭﱂ ﻳﺼﺢ ﺃﻥ ﻳﺘﻮﺻﻞ ﲟﺎ ﻻ ﻧﻌﺮﻓﻪ ﻭﺟﺐ‬
‫ﺃﻥ ﻧﺒﲔ ﻣﺎ ﺍﻟﻌﺮﺽ ﻭ ﻣﺎ ﺍﻟﻜﻮﻥ ﻭ ﻣﺎ ﺍﳊﺮﻛﺔ ﻭ ﻣﺎ ﺍﻟﺴـﻜﻮﻥ ﻭ ﻣـﺎ ﺍﻻﺟﺘﻤـﺎﻉ‬
‫ﻭﺍﻻﻓﺘﺮﺍﻕ ﻓﺎﳉﻮﻫﺮ ﻫﻮ ﺍﻟﺬﻱ ﻳﺸﻐﻞ ﺍﳊﻴﺰ ﰲ ﻭﺟﻮﺩﻩ ﻭ ﻳﺼﺢ ﺃﻥ ﲢﻠﻪ ﺍﻷﻋـﺮﺍﺽ‬
‫ﻭﻣﻌﲎ ﺷﻐﻠﻪ ﺍﳊﻴﺰ ﺃﻥ ﻳﻮﺟﺪ ﰲ ﺟﻬﺔ ﻭﻣﻜﺎﻥ ﻓﻴﺤﻮﺯﻩ ﻭﳝﻨﻊ ﻣﺜﻠﻪ ﻣﻦ ﺃﻥ ﻳﻮﺟﺪ ﻣﻌﻪ‬
‫‪ ،‬ﻭﻗﺎﻝ ﻭﺍﳉﺴﻢ ﻫﻮ ﺍﳌﺆﻟﻒ ﻋﻨﺪ ﻗﻮﻡ ‪ :‬ﻫﻮ ﺍﻟﻄﻮﻳﻞ ﺍﻟﻌﻤﻴﻖ ﻭﺍﻟﻘﺪﱘ ﻫﻮ ‪ :‬ﺍﳌﻮﺟﻮﺩ‬
‫ﺍﻟﺬﻱ ﱂ ﻳﺰﻝ ﻭﺍﻟﺬﻱ ﻻ ﺃﻭﻝ ﻟﻮﺟﻮﺩﻩ ﻭﺍﶈﺪﺙ ﻫﻮ ﺍﻟﺬﻱ ﻟﻮﺟﻮﺩﻩ ﺃﻭﻝ ﻭﺍﻟﻌﺮﺽ ﻫﻮ‬
‫ﻣﺎ ﻳﻌﺮﺽ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﻻ ﻳﻜﻮﻥ ﻟﻪ ﻟﺒﺚ ﻛﻠﺒﺚ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ ﻭﺫﻟﻚ ﺃﻥ ﻣـﺎ‬
‫ﻗﻞ ﻟﺒﺜﻪ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻏﲑﻩ ﲰﻮﻩ ﻋﺎﺭﺿﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﻫﺬﺍ ﻋﺎﺭﺽ ﳑﻄﺮﻧـﺎ {‬
‫ﻭﺫﻟﻚ ﳓﻮ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻭ ﺍﳊﺮﻛﺔ ﺯﻭﺍﻝ ﺍﳉﺴﻢ ﻣـﻦ ﻣﻜـﺎﻥ ﺇﱃ ﻣﻜـﺎﻥ‬
‫ﻭﺍﻟﺴﻜﻮﻥ ﻟﺒﺚ ﺍﳉﻮﻫﺮ ﰲ ﺍﳌﻜﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﺍﻟﻜﻮﻥ ﻣﺎ ﺑﻪ ﻛﻮﻥ ﺍﳉﻮﻫﺮ‬
‫ﰲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻛﻮﻧﺎ ﺟﻮﻫﺮﻳﻦ ﻣﺘﻤﺎﺳـﲔ ﻭﺍﻻﻓﺘـﺮﺍﻕ ﻛﻮﻧـﺎ‬
‫ﺟﻮﻫﺮﻳﻦ ﻏﲑ ﻣﺘﻤﺎﺳﲔ ( ﻗﺎﻝ ‪ ) :‬ﻭﺇﺫ ﻗﺪ ﺫﻛﺮﻧﺎ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻓﻠﻨﺪﻝ ﻋﻠﻰ‬
‫ﺣﺪﻭﺙ ﺍﻷﺟﺴﺎﻡ ﻓﻨﻘﻮﻝ ‪ :‬ﺇﻥ ﺍﻷﺟﺴﺎﻡ ﱂ ﺗﺴﺒﻖ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﺍﶈﺪﺛﲔ ﻭﻛﻞ‬
‫ﻣﺎ ﱂ ﻳﺴﺒﻖ ﺍﶈﺪﺙ ﻓﻬﻮ ﳏﺪﺙ ( ﰒ ﺇﻧﻪ ﺳﺎﻕ ﻫﺬﻩ ﺍﳊﺠﺔ ﺇﱃ ﺁﺧﺮﻫﺎ ﻛﻤﺎ ﺳﺎﻗﻬﺎ‬
‫ﻣﻦ ﻗﺒﻠﻪ ﻣﺜﻞ ﺍﺑﻦ ﻋﻘﻴﻞ ﻭﳓﻮﻩ ﻭﻗﺒﻠﻬﻢ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺃﻣﺜﺎﻟﻪ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺋﻤﺔ‬
‫ﻫﺬﻩ ﺍﳊﺠﺔ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺳﻴﺎﻕ ﺃﰊ ﺍﳊﺴﲔ ﳍﺎ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺗﻜﺮﻳﺮﻫـﺎ ‪ .‬ﻗﻠـﺖ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﻧﻔﻮﺍ ﺍﳉﺴﻢ ﻭﺍﳊﺪ ﻭﻫﻮ ﻻ ﺟﺮﻡ ﻣﻮﺍﻓﻖ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﺃﻳﻦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻹﻧﻜﺎﺭ ﰲ ﺫﻟﻚ ؟ ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﰲ ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﺝ‪ 3‬ﺹ‪22‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ‬
‫ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﻨﺪﻩ ﺍﻻﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﺍﳊﺎﻓﻆ ﺍﻟﻜﺒﲑ ﺃﰊ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻣﻨﺪﻩ ‪ .‬ﻭﺗﺮﲨﻪ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺗﺎﺭﳜﻪ ﻓﻘﺎﻝ ﻭﻟﺪ ﺳﻨﺔ ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‬
‫ﻭﻛﺎﻥ ﺳﻌﻴﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺰﳒﺎﱐ ﻳﻘﻮﻝ ﺣﻔﻆ ﺍﷲ ﺍﻻﺳﻼﻡ ﺑﺮﺟﻠﲔ ﺃﺣﺪﳘﺎ ﺑﺄﺻﺒﻬﺎﻥ‬
‫ﻭﺍﻻﺧﺮ ‪‬ﺮﺍﺓ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻨﺪﻩ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﻤﻌﺎﱐ ﻛﺎﻥ ﻛﺒﲑ ﺍﻟﺸﺄﻥ ﺟﻠﻴﻞ‬
‫ﺍﻟﻘﺪﺭ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﺪﻩ ﻭﺃﻧﺎ ﻣﺘﻤﺴﻚ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﺘﱪﺉ ﺍﱃ ﺍﷲ ﻣﻦ ﺍﻟﺘﺸـﺒﻴﻪ‬
‫ﻭﺍﳌﺜﻞ ﻭﺍﻟﻀﺪ ﻭﺍﻟﻨﺪ ﻭﺍﳉﺴﻢ ﻭﺍﻻﻋﻀﺎﺀ ﻭﺍﻻﻻﺕ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﳏﻤﺪ‬
‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻧﺼﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﺘﻮﰱ ‪ 422‬ﻫﺠﺮﻳﺔ ﰲ ﺷـﺮﺣﻪ ﻋﻠـﻰ‬
‫ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ ‪ :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻮﺻﻒ ﻟﻪ ﺗﻌﺎﱃ ﺑﺎﻻﺳﺘﻮﺍﺀ ﺍﺗﺒﺎﻉ ﻟﻠﻨﺺ‬
‫‪ ،‬ﻭﺗﺴﻠﻴﻢ ﻟﻠﺸﺮﻉ ‪ ،‬ﻭﺗﺼﺪﻳﻖ ﳌﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﺗﻌﺎﱃ ﺑﻪ ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺜﺒﺖ ﻟـﻪ‬
‫ﻛﻴﻔﻴﺔ ‪ ،‬ﻻﻥ ﺍﻟﺸﺮﻉ ﱂ ﻳﺮﺩ ﺑﺬﻟﻚ ‪ ،‬ﻭﻻ ﺃﺧﱪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻴﻪ ﺑﺸـﻲﺀ ‪ ،‬ﻭﻻ‬
‫ﺳﺄﻟﺘﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻨﻪ ‪ ،‬ﻭﻷﻥ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺘﻨﻘﻞ ﻭﺍﻟﺘﺤـﻮﻝ ﻭﺇﺷـﻐﺎﻝ ﺍﳊﻴـﺰ‬
‫ﻭﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺍﻷﻣﺎﻛﻦ ‪ ،‬ﻭﻗﺪ ﺃﲨﻞ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺍﳉﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻦ ﺳﺄﻟﻪ ‪:‬‬
‫ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ‪ ،‬ﻛﻴﻒ ﺍﺳﺘﻮﻯ ؟ ﻓﻘﺎﻝ ﺍﻻﺳﺘﻮﺍﺀ ﻣﻨﻪ ﻏـﲑ ﳎﻬـﻮﻝ‬
‫ﻭﺍﻟﻜﻴﻒ ﻣﻨﻪ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻦ ﻫﺬﺍ ﺑﺪﻋﺔ ‪ ،‬ﰒ ﺃﻣﺮ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺴﺎﺋﻞ ‪ .‬ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﳏﻤﺪ ﺃﻳﻀﺎ ﻋﻨﺪ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ "ﻭﻻ ﻳﺘﻔﻜﺮﻭﻥ ﰲ ﻣﺎﺋﻴـﺔ‬
‫ﺫﺍﺗﻪ " ﻗﺎﻝ ‪ :‬ﻓﻸﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﺑﺬﻱ ﺟﻨﺲ ﻭﻻ ﻧﻮﻉ ﻭﻻ ﺷﻜﻞ ‪ ،‬ﻭﻻ ﻣﺜﻞ ﻟـﻪ‬
‫ﻭﻻ ﻧﻈﲑ ﻟﻪ ‪ ،‬ﻭﺍﳌﺎﺋﻴﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻟﺬﻱ ﺍﳉﻨﺲ ﻭﺍﻟﻨﻮﻉ ﻭﻣﺎ ﻟﻪ ﻣﺜﻞ ‪ .‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ‬
‫ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻨﺎﺻﺤﺔ ﻟﻪ ﻭﳑﺎ ﳚﺐ ﺃﻥ ﻳﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﳛﻜﻢ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﺃﻧـﻪ ﻻ‬
‫ﳚﻮﺯ ﺃﻥ ﻳﻌﺘﻤﺪ ﰲ ﺍﻟﺼﻔﺎﺕ ﺇﻻ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺸﻬﻮﺭﺓ ﺇﺫ ﻗﺪ ﺛﺒﺖ ﺻﺤﺔ ﺃﺳـﺎﻧﻴﺪﻫﺎ‬
‫ﻭﻋﺪﺍﻟﺔ ﻧﺎﻗﻠﻴﻬﺎ ﻗﺎﻝ ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻥ ﻗﻮﻣﺎ ﻣﻨﻬﻢ ﺯﻋﻤﻮﺍ ﺃﻥ ﷲ ﺣﺪﺍ ﻭﻛﺎﻥ ﺃﻋﻼ‬
‫ﻣﺎ ﺍﺣﺘﺠﻮﺍ ﺑﻪ ﰲ ﺫﻟﻚ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﻗﻠﺖ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻧﻌﺮﻑ ﺭﺑﻨﺎ ﲝﺪ ﺃﻭ ﻧﺜﺒﺘﻪ ﲝﺪ ﻓﻘﺎﻝ ﻧﻌﻢ ﲝﺪ ﻓﺠﻌﻠﻮﻩ ﺃﺻـﻼ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻭﺯﺍﺩﻭﺍ ﺍﳊﺪ ﰲ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﺳﺒﻴﻞ ﻫﺆﻻﺀ ﺍﻟﻘـﻮﻡ ﻋﺎﻓﺎﻧـﺎ ﺍﷲ‬
‫ﻭﺇﻳﺎﻫﻢ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﺆﺧﺬ ﺇﻻ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ ﻣﻦ ﻗﻮﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺩﻭﻥ ﻗﻮﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ﻋﻠﺖ ﺩﺭﺟﺘﻪ ﺃﻭ‬
‫ﻧﺰﻟﺖ ﺗﻘﺪﻡ ﺯﻣﺎﻧﻪ ﺃﻭ ﺗﺄﺧﺮ ﻷ‪‬ﺎ ﻻ ﺗﺪﺭﻙ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ‬
‫ﻟﻘﺎﺋﻞ ﻣﻘﺎﻝ ﻭﻟﻨﺎﻇﺮ ﳎﺎﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻗﺪ ﺭﻭﻳﺖ ﻟﻨﺎ ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ ﺃﻧﻌـﺮﻑ‬
‫ﺭﺑﻨﺎ ﲜﺪ ﻗﺎﻝ ﻧﻌﻢ ﲜﺪ ﺑﺎﳉﻴﻢ ﻻ ﺑﺎﳊﺎﺀ ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺟﺎﺋﺰ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ ﺗﻌـﺎﱃ‬
‫ﺣﺪ ﻻ ﻛﺎﳊﺪﻭﺩ ﻛﻤﺎ ﻧﻘﻮﻝ ﻳﺪ ﻻ ﻛﺎﻷﻳﺪﻱ ﻓﻴﻘﺎﻝ ﻟﻪ ﺇﳕﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺃﻥ ﻧﻘﻮﻝ ﻳﺪ‬
‫ﻻ ﻛﺎﻷﻳﺪﻱ ﻷﻥ ﺍﻟﻴﺪ ﻗﺪ ﺟﺎﺀ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﰲ ﺍﻟﺴﻨﺔ ﻓﻠﺰﻡ ﻗﺒﻮﳍـﺎ ﻭﱂ ﳚـﺰ‬
‫ﺭﺩﻫﺎ ﻓﺄﻳﻦ ﺫﻛﺮ ﺍﳊﺪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺣﱴ ﻧﻘﻮﻝ ﺣﺪ ﻻ ﻛﺎﳊﺪﻭﺩ ﻛﻤﺎ ﻧﻘﻮﻝ ﻳﺪ‬
‫ﻻ ﻛﺎﻷﻳﺪﻱ ﺃﺭﺃﻳﺖ ﺇﻥ ﻗﺎﻝ ﺟﺎﻫﻞ ﺭﺃﺱ ﻻ ﻛﺎﻟﺮﺅﻭﺱ ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻗﻮﻟﻨـﺎ ﻳـﺪ ﻻ‬
‫ﻛﺎﻷﻳﺪﻱ ﻫﻞ ﻳﻜﻮﻥ ﺍﳊﺠﺔ ﻋﻠﻴﻪ ﺇﻻ ﻧﻈﲑ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﳊﺪ ﻣﻦ ﺃﻧﻪ ﳌﺎ ﺟﺎﺀ ﺫﻛﺮ‬
‫ﺍﻟﻴﺪ ﻭﺟﺐ ﺍﻟﻘﻮﻝ ﺑﻪ ﻭﳌﺎ ﱂ ﳚﺊ ﺫﻛﺮ ﺍﻟﺮﺃﺱ ﱂ ﳚﺰ ﺍﻟﻘﻮﻝ ﺑﻪ ‪ .‬ﺍﻧﺘـﻬﻰ ﺍﳌـﺮﺍﺩ ‪،‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﳎﺎﻫﺪ ﺑﺴﻨﺪ ﻭﺍﻩ ﺑﺎﳌﺮﺓ ﻣﻦ ﻃﺮﻳﻖ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫}ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﹰﺎ ﳏﻤﻮﺩﹰﺍ{ ﻗﺎﻝ ﺃﻱ ﳎﺎﻫﺪ ﻳﻘﻌﺪﻩ ﻣﻌﻪ ﻋﻠـﻰ ﻋﺮﺷـﻪ‬
‫ﺫﻛﺮﻩ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ ﻋﻨﻪ ﺑﻌﺪ ﺍﻥ ﺫﻛﺮ ﺃﻥ ﺃﻭﱃ ﺍﻟﻘﻮﻟﲔ ﰲ ﺫﻟﻚ ﺑﺎﻟﺼﻮﺍﺏ ﻫﻲ‬
‫ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻗﻠﺖ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﱂ ﻳﺘﻌﺮﺽ ﺇﻻ ﳌﺴﺄﻟﺔ ﺍﻻﻗﻌﺎﺩ ﰲ ﲝﺜﻪ ﻭﱂ ﻳﺼﺤﺢ‬
‫ﺑﺄﻥ ﺍﷲ ﻗﺎﻋﺪ ﺃﻭ ﺟﺎﻟﺲ‪ ،‬ﻛﻤﺎ ﻧﺴﺐ ﺍﻟﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺫﻟﻚ ﺑـﺎﳌﺮﺓ ﺃﻧـﻪ‬
‫ﺍﺭﺗﻀﺎﻩ ﻗﻮﻻ ﺇﳕﺎ ﻳﻘﻮﻝ ﺇﻥ ﺇﺟﻼﺳﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻟﻴﺲ ﻣﻨﻜﺮﺍ ﻓﻘﻂ‪ ،‬ﺃﻱ ﺍﻗﻌﺎﺩ ﺍﻟـﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻛﻤﺎ ﻓﻬﻢ ﺍﳌﺸﺒﻬﺔ ﻣﻦ ﺍﻗﻌﺎﺩ ﺍﷲ ﻣﻌﻪ ﻭﺍﺟﻼﺳﻪ ﻣﻌﻪ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺮﺵ ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ‪ ،‬ﻓﻠﻢ ﻳﻨﻜﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻗﻌﺎﺩ ﺳﻴﺪﻧﺎ ﳏﻤـﺪ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺳﻴﺎﻕ ﻛﻼﻣﻪ ﺍﻥ ﺛﺒﺖ ﻋﻨﻪ ﻓﻠﻴﻨﻈﺮ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‬
‫ﰲ ﺗﻘﺴﲑﻩ )ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ( ﺍﻻﺳﺮﺍﺀ ‪ 79‬ﰒ ﻫﻮ ﻟﻴﺲ ﺛﺎﺑﺘﺎ ﻋﻦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﳎﺎﻫﺪ ‪ .‬ﻭﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﺫﺍ ﺗﺒﲔ ﺫﻟﻚ ﻓﻘﺪ ﺣﺪﺙ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺮﺿﻴﻮﻥ ﻭﺃﻭﻟﻴـﺎﺅﻩ‬
‫ﺍﳌﻘﺒﻮﻟﻮﻥ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳚﻠﺴﻪ ﺭﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﻌـﻪ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ‪ ،‬ﻓﻔﻴﻬﺎ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻣﻮﺿـﻮﻋﺔ‬
‫ﻛﺤﺪﻳﺚ ﻗﻌﻮﺩ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪ ،‬ﺭﻭﺍﻩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﻃﺮﻕ ﻛﺜﲑﺓ ﻣﺮﻓﻮﻋﺔ‬
‫ﻭﻫﻲ ﻛﻠﻬﺎ ﻣﻮﺿﻮﻋﺔ ﻭﺍﳕﺎ ﺍﻟﺜﺎﺑﺖ ﺃﻧﻪ ﻋﻦ ﳎﺎﻫﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺴﻠﻒ ‪ .‬ﻭﻧﺼـﻪ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ﺍﳉﺰﺀ ‪ 3‬ﺻﻔﺤﺔ ‪ 19‬ﻭﻗﺪ ﺻﻨﻒ ﺍﻟﻘﺎﺿﻲ ﺃﺑـﻮ‬
‫ﻳﻌﻠﻰ ﻛﺘﺎﺑﻪ ﰲ ﺇﺑﻄﺎﻝ ﺍﻟﺘﺄﻭﻳﻞ ﺭﺩﺍ ﻟﻜﺘﺎﺏ ﺍﺑﻦ ﻓﻮﺭﻙ ﻭﻫـﻮ ﻭﺇﻥ ﻛـﺎﻥ ﺃﺳـﻨﺪ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻭﺫﻛﺮ ﻣﻦ ﺭﻭﺍﻫﺎ ﻓﻔﻴﻬﺎ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻣﻮﺿﻮﻋﺔ ﻛﺤﺪﻳﺚ‬
‫ﺍﻟﺮﺅﻳﺔ ﻋﻴﺎﻧﺎ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ ﻭﳓﻮﻩ ﻭﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺭﻭﺍﻫـﺎ ﺑﻌـﺾ‬
‫ﺍﻟﻨﺎﺱ ﻣﺮﻓﻮﻋﺔ ﻛﺤﺪﻳﺚ ﻗﻌﻮﺩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺭﻭﺍﻩ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﻃﺮﻕ ﻛﺜﲑﺓ ﻣﺮﻓﻮﻋﺔ ﻭﻫﻲ ﻛﻠﻬﺎ ﻣﻮﺿﻮﻋﺔ ﻭﺇﳕﺎ ﺍﻟﺜﺎﺑﺖ ﺃﻧﻪ ﻋﻦ‬
‫ﳎﺎﻫﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﻳﺮﻭﻭﻧﻪ ﻭﻻ ﻳﻨﻜﺮﻭﻧﻪ ﻭﻳﺘﻠﻘﻮﻧﻪ‬
‫ﺑﺎﻟﻘﺒﻮﻝ ﻭﻗﺪ ﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﻘﺎﻝ ﺇﻻ ﺗﻮﻓﻴﻘﺎ " ﺗﻮﻗﻴﻔﺎ " ﻟﻜﻦ ﻻ ﺑﺪ ﻣـﻦ‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺛﺒﺖ ﻣﻦ ﻛﻼﻡ ﻏﲑﻩ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣـﻦ‬
‫ﺍﳌﻘﺒﻮﻝ ﺃﻭ ﺍﳌﺮﺩﻭﺩ ﻭﳍﺬﺍ ﻭﻏﲑﻩ ﺗﻜﻠﻢ ﺭﺯﻕ ﺍﷲ ﺍﻟﺘﻤﻴﻤﻲ ﻭﻏﲑﻩ ﻣﻜﻦ ﺃﺻـﺤﺎﺏ‬
‫ﺃﲪﺪ ﰲ ﺗﺼﻨﻴﻒ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻳﻌﻠﻰ ﳍﺎ ﺍﻟﻜﺘﺎﺏ ﺑﻜﻼﻡ ﻏﻠﻴﻆ ﻭﺷﻨﻊ ﻋﻠﻴﻪ ﺃﻋﺪﺍﺅﻩ‬
‫ﺑﺄﺷﻴﺎﺀ ﻫﻮ ﻣﻨﻬﺎ ﺑﺮﻱﺀ ﻛﻤﺎ ﺫﻛﺮ ﻫﻮ ﺫﻟﻚ ﰲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ‬
‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳉﺰﺀ ‪ 4‬ﺻﻔﺤﺔ ‪ : 373‬ﻭﺃﻣﺎ ﺍﳌﻼﺋﻜﺔ ﻓﺈﻥ ﺣﺎﳍﻢ ﺍﻟﻴﻮﻡ ﺷﺒﻴﻬﺔ‬
‫ﲝﺎﳍﻢ ﺑﻌﺪ ﺫﻟﻚ ﻓﺈﻥ ﺛﻮﺍ‪‬ﻢ ﻣﺘﺼﻞ ﻭﻟﻴﺴﺖ ﺍﳉﻨﺔ ﳐﻠﻮﻗﺔ ﻭﺗﺼﺪﻳﻖ ﻫـﺬﺍ ﻗﻮﻟـﻪ‬
‫ﺗﻌﺎﱃ ﻓﻼ ﺗﻌﻠﻢ ﻧﻔﺲ ﻣﺎ ﺃﺧﻔﻰ ﳍﻢ ﻣﻦ ﻗﺮﺓ ﺃﻋﲔ ﻓﺤﻘﻴﻘﺔ ﻣﺎ ﺃﻋﺪﻩ ﺍﷲ ﻷﻭﻟﻴﺎﺋـﻪ‬
‫ﻏﻴﺐ ﻋﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻗﺪ ﻏﻴﺐ ﻋﻨﻬﻢ ﺃﻭﻻ ﺣﺎﻝ ﺁﺩﻡ ﰲ ﺍﻟﻨﺸﺄﺓ ﺍﻷﻭﱃ ﻭﻏﲑﳘـﺎ‬
‫ﻭﻓﻀﻞ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ ﻳﺒﲔ ﻓﻀﻞ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻧﻮﻋﻬﻢ ﻓﺎﻟﻮﺍﺣﺪ ﻣﻦ ﻧﻮﻋﻬﻢ ﺇﺫﺍ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺛﺒﺖ ﻓﻀﻠﻬﻢ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﺷﺨﺎﺹ ﺛﺒﺖ ﻓﻀﻞ ﻧﻮﻋﻬﻢ ﻋﻠـﻰ ﲨﻴـﻊ‬
‫ﺍﻷﻧﻮﺍﻉ ﺇﺫ ﻣﻦ ﺍﳌﻤﺘﻨﻊ ﺍﺭﺗﻔﺎﻉ ﺷﺨﺺ ﻣﻦ ﺃﺷﺨﺎﺹ ﺍﻟﻨـﻮﻉ ﺍﳌﻔﻀـﻮﻝ ﺇﱃ ﺃﻥ‬
‫ﻳﻔﻮﻕ ﲨﻴﻊ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﻧﻮﺍﻉ ﺍﻟﻔﺎﺿﻠﺔ ﻓﺈﻥ ﻫﺬﺍ ﺗﺒﺪﻳﻞ ﺍﳊﻘﺎﺋﻖ ﻭﻗﻠﺐ ﺍﻷﻋﻴﺎﻥ‬
‫ﻋﻦ ﺻﻔﺎ‪‬ﺎ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻜﻦ ﺭﲟﺎ ﻓﺎﻕ ﺑﻌﺾ ﺃﺷﺨﺎﺹ ﺍﻟﻨﻮﻉ ﺍﻟﻔﺎﺿﻞ ﻣـﻊ ﺍﻣﺘﻴـﺎﺯ‬
‫ﺫﻟﻚ ﻋﻠﻴﻪ ﺑﻔﻀﻞ ﻧﻮﻋﻪ ﻭﺣﻘﻴﻘﺘﻪ ﻛﻤﺎ ﺃﻥ ﰲ ﺑﻌﺾ ﺍﳋﻴﻞ ﻣﺎ ﻫﻮ ﺧﲑ ﻣﻦ ﺑﻌـﺾ‬
‫ﺍﳋﻴﻞ ﻭﻻ ﻳﻜﻮﻥ ﺧﲑﺍ ﻣﻦ ﲨﻴﻊ ﺍﳋﻴﻞ ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﻓﻘـﺪ ﺣـﺪﺙ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺍﳌﺮﺿﻴﻮﻥ ﻭﺃﻭﻟﻴﺎﺅﻩ ﺍﳌﻘﺒﻮﻟﻮﻥ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﳚﻠﺴﻪ ﺭﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﻌﻪ‬
‫ﺭﻭﻯ ﺫﻟﻚ ﳏﻤﺪ ﺑﻦ ﻓﻀﻴﻞ ﻋﻦ ﻟﻴﺚ ﻋﻦ ﳎﺎﻫﺪ ﰱ ﺗﻔﺴﲑ ﻋﺴﻰ ﺍﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ‬
‫ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ ﻭﺫﻛﺮ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮﻯ ﻣﺮﻓﻮﻋﺔ ﻭﻏﲑ ﻣﺮﻓﻮﻋﺔ ﻗـﺎﻝ ﺍﺑـﻦ‬
‫ﺟﺮﻳﺮ ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻨﺎﻗﻀﺎ ﳌﺎ ﺍﺳﺘﻔﺎﺿﺖ ﺑﻪ ﺍﻻﺣﺎﺩﻳﺚ ﻣﻦ ﺍﻥ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﻫـﻮ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺑﺎﺗﻔﺎﻕ ﺍﻻﺋﻤﺔ ﻣﻦ ﲨﻴﻊ ﻣﻦ ﻳﻨﺘﺤﻞ ﺍﻻﺳﻼﻡ ﻭﻳﺪﻋﻴﻪ ﻻ ﻳﻘﻮﻝ ﺍﻥ ﺍﺟﻼﺳﻪ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﻨﻜﺮﺍ ﻭﺍﳕﺎ ﺃﻧﻜﺮﻩ ﺑﻌﺾ ﺍﳉﻤﻬﻤﻴﺔ ﻭﻻ ﺫﻛﺮﻩ ﰱ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﻣﻨﻜﺮ‬
‫ﻭﺍﺫﺍ ﺛﺒﺖ ﻓﻀﻞ ﻓﺎﺿﻠﻨﺎ ﻋﻠﻰ ﻓﺎﺿﻠﻬﻢ ﺛﺒﺖ ﻓﻀﻞ ﺍﻟﻨﻮﻉ ﻋﻠﻰ ﺍﻟﻨـﻮﻉ ﺃﻋـﲎ‬
‫ﺻﺎﳊﻨﺎ ﻋﻠﻴﻬﻢ ﻭﺃﻣﺎ ﺍﻟﺬﻭﺍﺕ ﻓﺈﻥ ﺫﺍﺕ ﺁﺩﻡ ﺧﻠﻘﻬﺎ ﺍﷲ ﺑﻴﺪﻩ ﻭﺧﻠﻘﻬﺎ ﺍﷲ ﻋﻠـﻰ‬
‫ﺻﻮﺭﺗﻪ ﻭﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ ﻭﱂ ﻳﺜﺒﺖ ﻫﺬﺍ ﻟﺸﻰﺀ ﻣﻦ ﺍﻟﺬﻭﺍﺕ ﻭﻫﺬﺍ ﲝﺮ ﻳﻐﺮﻕ‬
‫ﻓﻴﻪ ﺍﻟﺴﺎﺑﺢ ﻻ ﳜﻮﺿﻪ ﺍﻻ ﻛﻞ ﻣﺆﻳﺪ ﺑﻨﻮﺭ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻻ ﻭﻗﻊ ﺍﻣﺎ ﰱ ﲤﺜﻴـﻞ ﺍﻭ ﰱ‬
‫ﺗﻌﻄﻴﻞ ﻓﻠﻴﻜﻦ ﺫﻭ ﺍﻟﻠﺐ ﻋﻠﻰ ﺑﺼﲑﺓ ﺃﻥ ﻭﺭﺍﺀ ﻋﻠﻤﻪ ﻣﺮﻣﺎﺓ ﺑﻌﻴﺪﺓ ﻭﻓﻮﻕ ﻛﻞ ﺫﻯ‬
‫ﻋﻠﻢ ﻋﻠﻴﻢ ﻭﻟﻴﻮﻗﻦ ﻛﻞ ﺍﻹﻳﻘﺎﻥ ﺑﺄﻥ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻵﺛﺎﺭ ﺍﻟﻨﺒﻮﻳﺔ ﺣﻖ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ‬
‫ﻭﺍﻥ ﻗﺼﺮ ﻋﻨﻪ ﻋﻘﻠﻪ ﻭﱂ ﻳﺒﻠﻐﻪ ﻋﻠﻤﻪ ﻓﻮﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻻﺭﺽ ﺍﻧﻪ ﳊﻖ ﻣﺜﻞ ﻣـﺎ‬
‫ﺃﻧﻜﻢ ﺗﻨﻄﻘﻮﻥ ﻓﻼ ﺗﻠﺠﻦ ﺑﺎﺏ ﺍﻧﻜﺎﺭ ﻭﺭﺩ ﻭﺍﻣﺴﺎﻙ ﻭﺍﻏﻤـﺎﺽ ﺭﺩ ‪ .‬ﺍﻧﺘــﻬﻰ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ :‬ﻓﺎﺫﺍ ﻋﺮﻑ ﺍﻥ ﻣﺎ ﻭﺻﻔﺖ ﺑﻪ ﺍﳌﻼﺋﻜﺔ ﻭﺃﺭﻭﺍﺡ‬
‫ﺍﻵﺩﻣﻴﲔ ﻣﻦ ﺟﻨﺲ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺼﻌﻮﺩ ﻭﺍﻟﻨﺰﻭﻝ ﻭﻏﲑ ﺫﻟﻚ ﻻ ﳝﺎﺛـﻞ ﺣﺮﻛـﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﺟﺴﺎﻡ ﺍﻻﺩﻣﻴﲔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻧﺸﻬﺪﻩ ﺑﺎﻷﺑﺼﺎﺭ ﰱ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻧﻪ ﳝﻜﻦ ﻓﻴﻬـﺎ ﻣـﺎ ﻻ‬
‫ﳝﻜﻦ ﰱ ﺃﺟﺴﺎﻡ ﺍﻵﺩﻣﻴﲔ ﻛﺎﻥ ﻣﺎ ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﺮﺏ ﻣﻦ ﺫﻟـﻚ ﺃﻭﱃ ﺑﺎﻻﻣﻜـﺎﻥ‬
‫ﻭﺃﺑﻌﺪ ﻋﻦ ﳑﺎﺛﻠﺔ ﻧﺰﻭﻝ ﺍﻻﺟﺴﺎﻡ ﺑﻞ ﻧﺰﻭﻟﻪ ﻻ ﳝﺎﺛﻞ ﻧﺰﻭﻝ ﺍﳌﻼﺋﻜﺔ ﻭﺃﺭﻭﺍﺡ ﺑـﲎ‬
‫ﺁﺩﻡ ﻭﺍﻥ ﻛﺎﻥ ﺫﻟﻚ ﺃﻗﺮﺏ ﻣﻦ ﻧﺰﻭﻝ ﺃﺟﺴﺎﻣﻬﻢ ﻭﺍﺫﺍ ﻛﺎﻥ ﻗﻌﻮﺩ ﺍﳌﻴﺖ ﰱ ﻗـﱪﻩ‬
‫ﻟﻴﺲ ﻫﻮ ﻣﺜﻞ ﻗﻌﻮﺩ ﺍﻟﺒﺪﻥ ﻓﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻟﻨﱮ ﻣـﻦ ﻟﻔـﻆ ﺍﻟﻘﻌـﻮﺩ‬
‫ﻭﺍﳉﻠﻮﺱ ﰱ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻛﺤﺪﻳﺚ ﺟﻌﻔﺮ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻭﺣﺪﻳﺚ‬
‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻭﻏﲑﳘﺎ ﺃﻭﱃ ﺃﻥ ﻻ ﳝﺎﺛﻞ ﺻﻔﺎﺕ ﺃﺟﺴﺎﻡ ﺍﻟﻌﺒﺎﺩ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳉﺰﺀ ‪ 5‬ﺻﻔﺤﺔ ‪ . 527‬ﻗﻠﺖ ﻭﺍﻟﻮﻫﺎﺑﻴﺔ ﺃﺗﺒﺎﻉ ﺃﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﻳﺼﺮﻭﻥ ﻭﻳﻜﺎﺑﺮﻭﻥ ﻭﻳﻨﻔﻮﻥ ﻧﺴﺒﺔ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﷲ ﰲ ﻛﻼﻡ ﺍﺑـﻦ ﺗﻴﻤﻴـﺔ‬
‫ﻭﻳﻨﻔﻮﻥ ﻋﻨﻪ ﻭﺻﻔﻪ ﷲ ﺑﺎﳉﻠﻮﺱ ﻭﺍﻟﻘﻌﻮﺩ ﻭﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﺎ ﻓﺘﺊ ﺃﺑﺪﺍ ﻳﻨﻜﺮ ﻭﺻﻒ‬
‫ﺍﷲ ﺑﺎﳉﻠﻮﺱ ﻭﺇﳕﺎ ﻳﻨﻘﻠﻪ ﻧﻘﻼ ﻋﻦ ﻏﲑﻩ ﻭﻻ ﻳﻘﺒﻠﻪ ﻭﻻ ﻳﻘﺮﺭﻩ ﺃﻣﺎ ﻫﻮ ﻓﻼ ﻳﻘﻮﻝ ﺑﻪ‬
‫ﻭﻻ ﻳﺼﺢ ﻋﻨﻪ ‪ ،‬ﻗﻠﺖ ﰲ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻋﻨﻪ ﺇﺛﺒﺎﺗﻪ ﻟﻠﺠﻠﻮﺱ ﷲ ﺗﻌﺎﱃ ﻭﻟﻔﻈﻪ ﺻﺮﻳﺢ‬
‫ﰲ ﺗﺒﻨﻴﻪ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻔﺎﺳﺪﺓ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﻛﺘﺎﺑـﻪ‬
‫ﺍﳌﺴﻤﻰ ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ﻣﺎ ﻧﺼﻪ ‪ :‬ﻓﻮﺍﺋﺪ ﺷﱴ ﻫﻞ ﻛﺎﻥ ﺍﻹﺳﺮﺍﺀﻳﻘﻈﺔ ﺃﻭ ﻣﻨﺎﻣﺎ ﻗﺎﻝ‬
‫ﺍﻟﻘﺎﺿﻲ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﺃﻥ ﺍﻹﺳﺮﺍﺭ ﻛﺎﻥ ﻳﻘﻈﺔ ﻭﺣﻜﻲ ﻟﻪ ﺃﻥ ﻣﻮﺳﻰ ﺍﺑﻦ ﻋﻘﺒـﺔ‬
‫ﻗﺎﻝ ﺃﺣﺎﺩﻳﺚ ﺍﻹﺳﺮﺍﺀ ﻣﻨﺎﻡ ﻓﻘﺎﻝ ﻫﺬﺍ ﻛﻼﻡ ﺍﳉﻬﻤﻴﺔ ﻭﻧﻘﻞ ﺣﻨﺒﻞ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﻣﻨﺎﻡ‬
‫ﻭﻧﻘﻞ ﺍﻷﺛﺮﻣﻮﻏﲑﻩ ﺃﻧﻪ ﺭﺁﻩ ﻭﻻ ﻳﻄﻠﻖ ﺳﻮﻯ ﺫﻟﻚ ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜـﺮ ﺍﻟﻨﺠـﺎﺭ ﺭﺍﻩ‬
‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻣﺮﺓ ﺑﺎﻟﺴﻨﺔ ﺗﺴﻊ ﻣﺮﺍﺕ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ ﺣﲔ ﻛﺎﻥ ﻳﺘﺮﺩﺩ ﺑﲔ ﻣﻮﺳﻰ‬
‫ﻭﺑﲔ ﺭﺑﻪ ﺗﻌﺎﱃ ﻭﻣﺮﺗﲔ ﺑﺎﻟﻜﺘﺎﺏ ﻓﺎﺋﺪﺓ ﺇﻗﻌﺎﺩ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ‬
‫ﺻﻨﻒ ﺍﳌﺮﻭﺯﻱ ﻛﺘﺎﺑﺎ ﰲ ﻓﻀﻴﻠﺔ ﺍﻟﻨﱯ ﻭﺫﻛﺮ ﻓﻴﻪ ﺇﻗﻌﺎﺩﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ‬
‫ﻭﻫﻮ ﻗﻮﻝ ﺍﰊ ﺩﺍﻭﺩ ﻭﺃﲪﺪ ﺑﻦ ﺃﺻﺮﻡ ﻭﳛﲕ ﺑﻦ ﺍﰊ ﻃﺎﻟﺐ ﻭﺃﰉ ﺑﻜﺮ ﺑﻦ ﲪﺎﺩ ﻭﺃﰉ‬
‫ﺟﻌﻔﺮ ﺍﻟﺪﻣﺸﻘﻲ ﻭﻋﻴﺎﺵ ﺍﻟﺪﻭﺭﻱ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﺔ ﻭﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟـﻮﺭﺍﻕ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺻﺒﻬﺎﱏ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻭﻫﺎﺭﻭﻥ ﺑﻦ ﻣﻌﺮﻭﻑ ﻭﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴـﻞ‬
‫ﺍﻟﺴﻠﻤﻲ ﻭﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﻌﺎﺑﺪ ﻭﺃﰊ ﺑﻦ ﺻﺪﻗﺔ ﻭﳏﻤﺪ ﺑﻦ ﺑﺸﺮ ﺑﻦ ﺷﺮﻳﻚ‬
‫ﻭﺃﰉ ﻗﻼﺑﺔ ﻭﻋﻠﻲ ﺑﻦ ﺳﻬﻞ ﻭﺍﰉ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻨﻮﺭ ﻭﺃﰊ ﻋﺒﻴﺪ ﻭﺍﳊﺴﻦ ﺑـﻦ‬
‫ﻓﻀﻞ ﻭﻫﺎﺭﻭﻥ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﳍﺎﴰﻲ ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳍﺎﴰﻲ ﻭﳏﻤـﺪ ﺑـﻦ‬
‫ﻋﻤﺮﺍﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﺰﺍﻫﺪ ﻭﳏﻤﺪ ﺑﻦ ﻳﻮﻧﺲ ﺍﻟﺒﺼﺮﻱ ﻭﻋﺒـﺪ ﺍﷲ ﺍﺑـﻦ ﺍﻹﻣـﺎﻡ‬
‫ﻭﺍﳌﺮﻭﺯﻱ ﻭﺑﺸﺮ ﺍﳊﺎﰲ ﺍﻧﺘﻬﻰ ﻗﻠﺖ ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﺇﻣﺎﻡ ﻫﺆﻻﺀ‬
‫ﻛﻠﻬﻢ ﳎﺎﻫﺪ ﺇﻣﺎﻡ ﺍﻟﺘﻔﺴﲑ ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻣﻦ ﺷﻌﺮﻩ ﻓﻴـﻪ‬
‫ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻦ ﺃﲪﺪ ‪ ...‬ﺇﱃ ﺃﲪﺪ ﺍﳌﺼﻄﻔﻰ ﻣﺴﻨﺪﻩ ﻭﺟﺎﺀ ﺣﺪﻳﺚ ﺑﺈﻗﻌﺎﺩﻩ‬
‫‪ ...‬ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺃﻳﻀﺎ ﻓﻼ ﳒﺤﺪﻩ ﺃﻣﺮﻭﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻭﺟﻬﻪ ‪ ...‬ﻭﻻ ﺗـﺪﺧﻠﻮﺍ‬
‫ﻓﻴﻪ ﻣﺎ ﻳﻔﺴﺪﻩ ﻭﻻ ﺗﻨﻜﺮﻭﺍ ﺃﻧﻪ ﻗﺎﻋﺪﻩ ‪ ...‬ﻭﻻ ﺗﻨﻜﺮﻭﺍ ﺃﻧﻪ ﻳﻘﻌﺪﻩ ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ‬
‫ﻭﻫﺬﺍ ﺃﺛﺮ ﻭﺍﻩ ‪ ،‬ﻻ ﻳﺜﺒﺖ ﻻ ﻋﻦ ﳎﺎﻫﺪ ﻭﻻ ﻋﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻛﻤﺎ ﺳﺒﻖ ﻭﺑﻴﻨﺎﻩ ‪ .‬ﻭﻻ‬
‫ﳚﻮﺯ ﺍﻋﺘﻘﺎﺩﻩ ﻋﻘﻴﺪﺓ ﰲ ﺍﷲ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ‪ .‬ﻭﻗﺎﻝ ﳏﻤـﺪ ﻧﺎﺻـﺮ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻷﻟﺒﺎﱐ ﳏﺪﺙ ﺍﻟﻮﻫﺎﺑﻴﺔ ﰲ ﻣﻘﺪﻣﺔ ﳐﺘﺼﺮ ﺍﻟﻌﻠﻮ ﻣﺎ ﻧﺼﻪ ‪ :‬ﻭﻣﻦ ﺃﺷﻬﺮ ﻣﻦ ﺃﺧـﺬ‬
‫ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻭﻳﺘﺨﺬﻩ ﺣﺠﺔ ﰲ ﺗﺴﺨﻴﻔﻬﻢ ﻭﺗﻀـﻠﻴﻠﻬﻢ ﺍﻟﺸـﻴﺦ‬
‫ﺍﻟﻜﻮﺛﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﻌﺪﺍﺋﻪ ﺍﻟﺸﺪﻳﺪ ﻷﻫﻠﻪ ﺍﻟﺴﻨﺔ ﻭﺍﳊﺪﻳﺚ ﻭﻧﺒﺰﻩ ﺇﻳﺎﻫﻢ ﺑﻠﻘـﺐ‬
‫ﺍﳊﺸﻮﻳﺔ ﻭﺍ‪‬ﺴﻤﺔ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻇﺎﱂ ﳍﻢ ﻣﻔﺘﺮ ﻭﻟﻜﻦ ‪ -‬ﻭﺍﳊﻖ ﻳﻘﺎﻝ ‪ -‬ﻗﺪ ﳚﺪ‬
‫ﺃﺣﻴﺎﻧﺎ ﰲ ﻣﺎ ﻳﺮﻭﻳﻪ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﻣﺎ ﻳﺪﻋﻢ ﺑﻪ ﻓﺮﻳﺘﻪ ﻣﺜﻞ ﺍﳊﺪﻳﺚ‬
‫ﺍﳌﺮﻭﻱ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ { ‪ :‬ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ { ﻗـﺎﻝ ‪:‬‬
‫ﳚﻠﺴﲏ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪ .‬ﺭﻭﺍﻩ ﺍﳌﺼﻨﻒ ) ﺹ ‪ - 75 ) 74‬ﻋﻦ ﺍﺑـﻦ ﻣﺴـﻌﻮﺩ‬
‫ﻣﺮﻓﻮﻋﺎ ﻭﺿﻌﻔﻪ ﺟﺪﺍ ﺑﻘﻮﻟﻪ ‪ ) :‬ﻣﺮﺳﻠﻪ ﺍﻷﲪﺮ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ‪ ) .‬ﻭﺭﻭﺍﻩ ) ﺹ‬
‫‪ ( 99‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺜﻠﻪ ﻣﻮﻗﻮﻓﺎ ‪ .‬ﻭﻗﺎﻝ ‪ ) :‬ﺇﺳﻨﺎﺩﻩ ﺳﺎﻗﻂ ﻭﻋﻤﺮ ﺑﻦ ﻣﺪﺭﻙ‬
‫ﺍﻟﺮﺍﺯﻱ ﻣﺘﺮﻭﻙ ﻭﻫﺬﺍ ﻣﺸﻬﻮﺭ ﻣﻦ ﻗﻮﻝ ﳎﺎﻫﺪ ﻭﻳﺮﻭﻯ ﻣﺮﻓﻮﻋﺎ ﻭﻫﻮ ﺑﺎﻃﻞ ) ﻭﻗﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺧﺮﺟﺖ ﺍﳊﺪﻳﺜﲔ ﰲ ) ﺍﻟﻀﻌﻴﻔﺔ ( ) ‪ ) 871‬ﻭﻗﺎﻝ ﰲ ﺗﺮﲨﺔ ﳏﻤﺪ ﺑﻦ ﻣﺼـﻌﺐ‬
‫ﺍﻟﻌﺎﺑﺪ ﻛﻤﺎ ﻳﺄﰐ ( ‪ :‬ﻓﺄﻣﺎ ﻗﻀﻴﺔ ﻗﻌﻮﺩ ﻧﺒﻴﻨﺎ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻠﻢ ﻳﺜﺒﺖ ﰲ ﺫﻟﻚ ﻧـﺺ‬
‫ﺑﻞ ﰲ ﺍﻟﺒﺎﺏ ﺣﺪﻳﺚ ﻭﺍﻩ ﻭﻣﺎ ﻓﺴﺮ ﺑﻪ ﳎﺎﻫﺪ ﺍﻵﻳﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ) ﻗﻠﺖ ‪ :‬ﻭﻟﻮ ﺃﻥ‬
‫ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﺒـﺎﺏ‬
‫ﻧﺺ ﻣﻠﺰﻡ ﻟﻸﺧﺬ ﺑﻪ ﻟﻜﺎﻥ ﻗﺪ ﺃﺣﺴﻦ ﻭﺳﺪ ﺑﺬﻟﻚ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﺃﻥ‬
‫ﻳﺘﺨﺬﻭﺍ ﺫﻟﻚ ﺫﺭﻳﻌﺔ ﻟﻠﻄﻌﻦ ﰲ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳊﺪﻳﺚ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻜﻮﺛﺮﻱ ﻫﻨـﺎ‬
‫ﺑﺎﻟﺬﺍﺕ ﰲ ﻣﻘﺪﻣﺘﻪ ﻟﻜﺘﺎﺏ ) ﺗﺒﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ﻓﻴﻤﺎ ﻧﺴـﺐ ﺇﱃ ﺍﻹﻣـﺎﻡ ﺃﰊ‬
‫ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ( ) ﺹ ‪ ( 64‬ﻓﻘﺪ ﻗﺎﻝ ﻓﻴﻬﻢ ﺑﻌﺪ ﺃﻥ ﻧﺒﺰﻫﻢ ﺑﻠﻘﺐ ﺍﳊﺸﻮﻳﺔ ‪-‬‬
‫ﺃﺳﻮﺓ ﺑﺴﻠﻔﻪ ﻣﻦ ﺍﳉﻬﻤﻴﺔ ‪ -‬ﻭﻏﲑﻫﻢ ) ‪ ) : 1‬ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺍﷲ ﻣـﺎﻻ ﳚـﻮﺯﻩ‬
‫ﺍﻟﺸﺮﻉ ﻭﻻ ﺍﻟﻌﻘﻞ ﻣﻦ ﺇﺛﺒﺎﺕ ﺍﳊﺮﻛﺔ ﻟﻪ ) ﺗﻌﺎﱃ ) ﻭﺍﻟﻨﻘﻠﺔ ) ﻭﻳﻌﲏ ‪‬ﻤﺎ ﺍﻟﻨﺰﻭﻝ (‬
‫ﻓﻴﻌﲏ ﻫﺬﺍ ﺍﻟﺬﻱ ﳓﻦ ﰲ ﺻﺪﺩ‬ ‫ﻭﺍﳊﺪ ﻭﺍﳉﻬﺔ ) ﻳﻌﲏ ﺍﻟﻌﻠﻮ ( ﻭﺍﻟﻘﻌﻮﺩ ﻭﺍﻹﻗﻌﺎﺩ‬
‫ﺑﻴﺎﻧﻪ ﻋﺪﻡ ﺛﺒﻮﺗﻪ ﺃﻗﻮﻝ ‪ :‬ﻟﻮ ﺃﻥ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﻭﻗﻒ ﻋﻨﺪ ﻣﺎ ﺫﻛﺮﻧﺎ ﻷﺣﺴـﻦ‬
‫ﻭﻟﻜﻨﻪ ﱂ ﻳﻘﻨﻊ ﺑﺬﻟﻚ ﺑﻞ ﺳﻮﺩ ﺃﻛﺜﺮ ﻣﻦ ﺻﻔﺤﺔ ﻛﺒﲑﺓ ﰲ ﻧﻘﻞ ﺃﻗﻮﺍﻝ ﻣﻦ ﺃﻓـﱴ‬
‫ﺑﺎﻟﺘﺴﻠﻴﻢ ﺑﺄﺛﺮ ﳎﺎﻫﺪ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ { ‪ :‬ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑـﻚ ﻣﻘﺎﻣـﺎ‬
‫ﳏﻤﻮﺩﺍ { ﻗﺎﻝ ‪ :‬ﳚﻠﺴﻪ ﺃﻭ ﻳﻘﻌﺪﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪ .‬ﺑﻞ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ ) :‬ﺃﻧﺎ ﻣﻨﻜـﺮ‬
‫ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺭﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﻋﻨﺪﻱ ﺭﺟﻞ ﺳﻮﺀ ﻣﺘﻬﻢ ( ﺑﻞ ﺫﻛﺮ ﻋـﻦ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺗﻠﻘﺘﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻘﺒﻮﻝ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟـﱵ‬
‫ﺗﺮﺍﻫﺎ ﰲ ﺍﻷﺻﻞ ﻭﻻ ﺣﺎﺟﺔ ﺑﻨﺎ ﺇﱃ ﺍﺳﺘﻴﻌﺎ‪‬ﺎ ﰲ ﻫـﺬﻩ ﺍﳌﻘﺪﻣـﺔ ‪ .‬ﻭﺫﻛـﺮ ﰲ )‬
‫ﳐﺘﺼﺮﻩ ( ﺍﳌﺴﻤﻰ ﺏ ( ﺍﻟﺬﻫﺒﻴﺔ ( ﺃﲰﺎﺀ ﲨﻊ ﺁﺧﺮﻳﻦ ﻣﻦ ﺍﶈﺪﺛﲔ ﺳﻠﻤﻮﺍ ‪‬ـﺬﺍ‬
‫ﺍﻷﺛﺮ ﻭﱂ ﻳﺘﻌﻘﺒﻬﻢ ﺑﺸﻲﺀ ﻫﻨﺎﻙ ‪ .‬ﻭﺃﻣﺎ ﻫﻨﺎ ﻓﻤﻮﻗﻔﻪ ﻣﻀﻄﺮﺏ ﺃﺷﺪ ﺍﻻﺿـﻄﺮﺍﺏ‬
‫ﻓﺒﻴﻨﻤﺎ ﺗﺮﺍﻩ ﻳﻘﻮﻝ ﰲ ﺁﺧﺮ ﺗﺮﲨﺔ ﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﺍﻟﻌﺎﺑﺪ ﻋﻘﺐ ﻗﻮﻝ ﻣﻦ ﺗﻠـﻚ‬
‫ﺍﻷﻗﻮﺍﻝ ) ﺹ ‪ ) : 126‬ﻓﺄﺑﺼﺮ ‪ -‬ﺣﻔﻈﻚ ﺍﷲ ﻣﻦ ﺍﳍﻮﻯ ‪ -‬ﻛﻴﻒ ﺁﻝ ﺍﻟﻔﻜﺮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪‬ﺬﺍ ﺍﶈﺪﺙ ﺇﱃ ﻭﺟﻮﺏ ﺍﻷﺧﺬ ﺑﺄﺛﺮ ﻣﻨﻜﺮ ) ‪ . . .‬ﻓﺄﻧﺖ ﺇﺫﺍ ﺃﻣﻌﻨﺖ ﺍﻟﻨﻈـﺮ ﰲ‬
‫ﻗﻮﻟﻪ ﻫﺬﺍ ﻇﻨﻨﺖ ﺃﻧﻪ ﻳﻨﻜﺮ ﻫﺬﺍ ﺍﻷﺛﺮ ﻭﻻ ﻳﻌﺘﻘﺪﻩ ﻭﻳﻠﺰﻣﻪ ﺫﻟﻚ ﻭﻻ ﻳﺘـﺮﺩﺩ ﻓﻴـﻪ‬
‫ﻭﻟﻜﻨﻚ ﺳﺘﻔﺎﺟﺄ ﺑﻘﻮﻟﻪ ) ﺹ ‪ ( 143‬ﺑﻌﺪ ﺃﻥ ﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﺍﻷﺛﺮ ﻋﻘﺐ ﺗﺮﲨـﺔ‬
‫ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ( ‪ :‬ﻭﻏﻀﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻹﻧﻜﺎﺭ ﻫﺬﻩ ﺍﳌﻨﻘﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺍﻧﻔﺮﺩ ‪‬ﺎ‬
‫ﺳﻴﺪ ﺍﻟﺒﺸﺮ ﻭﻳﺒﻌﺪ ﺃﻥ ﻳﻘﻮﻝ ﳎﺎﻫﺪ ﺫﻟﻚ ﺇﻻ ﺑﺘﻮﻗﻴﻒ ) ‪ ..‬ﰒ ﺫﻛـﺮ ﺃﺷﺨﺎﺻـﺎ‬
‫ﺁﺧﺮﻳﻦ ﳑﻦ ﺳﻠﻤﻮﺍ ‪‬ﺬﺍ ﺍﻷﺛﺮ ﻏﲑ ﻣﻦ ﺗﻘﺪﻡ ﻓﺈﺫﺍ ﺃﻧﺖ ﻓﺮﻏﺖ ﻣﻦ ﻗﺮﺍﺀﺓ ﻫﺬﺍ ﻗﻠﺖ‬
‫‪ :‬ﻟﻘﺪ ﺭﺟﻊ ﺍﻟﺸﻴﺦ ﻣﻦ ﺇﻧﻜﺎﺭﻩ ﺇﱃ ﺍﻟﺘﺴﻠﻴﻢ ﺑﻪ ﻷﻧﻪ ﻗﺎﻝ ‪ :‬ﺇﻧﻪ ﻻ ﻳﻘﺎﻝ ﺇﻻ ﺑﺘﻮﻗﻴﻒ‬
‫ﻭﻟﻜﻦ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺮﺍﻩ ﻳﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺑﻌﺪ ﺳﻄﻮﺭ ( ‪ :‬ﻭﻟﻜﻦ ﺛﺒﺖ ﰲ‬
‫(ﺍﻟﺼﺤﺎﺡ ( ﺃﻥ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﻫﻮ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﺎﻣﺔ ﺍﳋﺎﺻﺔ ﺑﻨﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ) ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﰲ ﺗﻔﺴﲑ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﺩﻭﻥ ﺷﻚ ﻭﻻ ﺭﻳـﺐ‬
‫ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻟﺬﻱ ﺻﺤﺤﻪ ﺍﻹﻣـﺎﻡ‬
‫ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ) ﺗﻔﺴﲑﻩ ( ) ‪ ( 99 / 15‬ﰒ ﺍﻟﻘـﺮﻃﱯ ) ‪ ( 309 / 10‬ﻭﻫـﻮ‬
‫ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﻏﲑﻩ ﻭﺳﺎﻕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ‪ .‬ﺑﻞ ﻫـﻮ‬
‫ﺍﻟﺜﺎﺑﺖ ﻋﻨﺪ ﳎﺎﻫﺪ ﻧﻔﺴﻪ ﻣﻦ ﻃﺮﻳﻘﲔ ﻋﻨﻪ ﻋﻨﺪ ﺍﺑﻦ ﺟﺮﻳﺮ ‪ .‬ﻭﺫﺍﻙ ﺍﻷﺛﺮ ﻋﻨﻪ ﻟﻴﺲ‬
‫ﻟﻪ ﻃﺮﻳﻖ ﻣﻌﺘﱪ ﻓﻘﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ) ﺹ ‪ ( 125‬ﺃﻧﻪ ﺭﻭﻱ ﻋﻦ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ‬
‫ﻭﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﻭﺃﰊ ﳛﲕ ﺍﻟﻘﺘﺎﺕ ﻭﺟﺎﺑﺮ ﺑﻦ ﻳﺰﻳـﺪ ( ‪ .‬ﻗﻠـﺖ ‪ :‬ﻭﺍﻷﻭﻻﻥ‬
‫ﳐﺘﻠﻄﺎﻥ ﻭﺍﻵﺧﺮﺍﻥ ﺿﻌﻴﻔﺎﻥ ﺑﻞ ﺍﻷﺧﲑ ﻣﺘﺮﻭﻙ ﻣﺘﻬﻢ ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﻣﺎ ﺍﻟﺬﻱ ﻣﻨﻊ‬
‫ﺍﳌﺼﻨﻒ ‪ -‬ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻣﻦ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻋﻠﻰ ﺟﺰﻣﻪ ﺑﺄﻥ ﻫﺬﺍ‬
‫ﺍﻷﺛﺮ ﻣﻨﻜﺮ ﻛﻤﺎ ﺗﻘﺪﻡ ﻋﻨﻪ ﻓﺈﻧﻪ ﻳﺘﻀﻤﻦ ﻧﺴﺒﺔ ﺍﻟﻘﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ‬
‫ﻳﺴﻠﺘﺰﻡ ﻧﺴﺒﺔ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻋﻠﻴﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﳑﺎ ﱂ ﻳﺮﺩ ﻓﻼ ﳚﻮﺯ ﺍﻋﺘﻘﺎﺩﻩ ﻭﻧﺴﺒﺘﻪ‬
‫ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﺬﻟﻚ ﺗﺮﻯ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺃﻧﻜﺮ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﳑﻦ ﺟـﺎﺀ ﺑﻌـﺪ‬
‫ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ‪ :‬ﺇﻥ ﺍﷲ ﺍﺳﺘﻮﻯ ﺍﺳﺘﻮﺍﺀ ﺍﺳﺘﻘﺮﺍﺭ ( ﻛﻤﺎ ﺗﺮﺍﻩ ﰲ ﺗﺮﲨـﺔ ) ‪140‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺒﻐﻮﻱ ( ﺃﻧﻪ ﻻ ﻳﻌﺠﺒـﻪ‬ ‫‪ -‬ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻘﺼﺎﺏ ( ‪ .‬ﻭﺻﺮﺡ ﰲ ﺗﺮﲨﺔ ) ‪161‬‬
‫ﺗﻔﺴﲑ ) ﺍﺳﺘﻮﻯ ( ﺏ ) ﺍﺳﺘﻘﺮ ( ‪ .‬ﺑﻞ ﺇﻧﻪ ﺑﺎﻟﻎ ﰲ ﺇﻧﻜﺎﺭ ﻟﻔﻈﺔ ( ﺑﺬﺍﺗﻪ ( ﻋﻠـﻰ‬
‫ﲨﻊ ﳑﻦ ﻗﺎﻝ ‪ ) :‬ﻫﻮ ﺗﻌﺎﱃ ﻓﻮﻕ ﻋﺮﺷﻪ ﺑﺬﺍﺗﻪ ( ﻟﻌﺪﻡ ﻭﺭﻭﺩﻫﺎ ﻋﻦ ﺍﻟﺴﻠﻒ ﻣﻊ ﺃ‪‬ﺎ‬
‫ﻣﻔﺴﺮﺓ ﻟﻘﻮﳍﻢ ﺑﺎﺳﺘﻮﺍﺀ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﺣﻘﻴﻘﺔ ﺍﺳﺘﻮﺍﺀ ﻳﻠﻴـﻖ ﲜﻼﻟـﻪ ﻭﻛﻤﺎﻟـﻪ‬
‫ﻭﺍﻋﺘﱪﻫﺎ ﻣﻦ ﻓﻀﻮﻝ ﺍﻟﻜﻼﻡ ﻓﺎﻧﻈﺮﺗﺮﲨﺔ ) ‪ - 136‬ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ( ﻭ ) ‪- 144‬‬
‫ﳛﲕ ﺑﻦ ﻋﻤﺎﺭ ( ﻭ ) ‪ - 146‬ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﻄﻠﻤﻨﻜﻲ ( ﻭ ) ‪ - 149‬ﺃﺑﻮ ﻧﺼـﺮ‬
‫ﺍﻟﺴﺠﺰﻱ ) ﻭﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ) ﺑﺬﺍﺗﻪ ( ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻨﺪﻱ ﻣﻌﻘﻮﻟﺔ ﺍﳌﻌﲎ ﻭﺃﻧﻪ ﻻ ﺑﺄﺱ‬
‫ﻣﻦ ﺫﻛﺮﻫﺎ ﻟﻠﺘﻮﺿﻴﺢ ﻓﻬﻲ ﻛﺎﻟﻠﻔﻈﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻛﺜﺮ ﻭﺭﻭﺩﻫﺎ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺴﻠﻒ‬
‫ﻭﻫﻲ ﻟﻔﻈﺔ ) ﺑﺎﺋﻦ ( ﰲ ﻗﻮﳍﻢ ) ﻫﻮ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺮﺷﻪ ﺑﺎﺋﻦ ﻣﻦ ﺧﻠﻘﻪ ( ‪ .‬ﻭﻗـﺪ‬
‫ﻗﺎﻝ ﻫﺬﺍ ﲨﺎﻋﺔ ﻣﻨﻬﻢ ﻛﻤﺎ ﺳﺘﺮﺍﻩ ﰲ ﻫﺬﺍ ) ﺍﳌﺨﺘﺼﺮ ( ﰲ ﺍﻟﺘﺮﺍﺟﻢ ﺍﻵﺗﻴﺔ ‪( 45‬‬
‫‪-‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ( ﻭ ) ‪ - 53‬ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺮﺍﺯﻱ ( ﻭ )‬
‫‪ - 56‬ﺳﻨﻴﺪ ﺑﻦ ﺩﺍﻭﺩ ﺍﳌﺼﻴﺼﻲ ﺍﳊﺎﻓﻆ ( ) ‪ - 67‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻋـﺎﱂ‬
‫ﺧﺮﺍﺳﺎﻥ ( ﻭﺫﻛﺮﻩ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭ ) ‪ - 77‬ﺃﺑﻮ ﺯﺭﻋﺔ ﺍﻟﺮﺍﺯﻱ ( ﻭ ) ‪- 87‬‬
‫ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ( ﻭﺣﻜﻴﺎﻩ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﲨﻴﻊ ﺍﻷﻣﺼﺎﺭ ‪ .‬ﻭ ) ‪ - 79‬ﳛﲕ ﺑﻦ‬
‫ﻣﻌﺎﺫ ﺍﻟﺮﺍﺯﻱ ( ﻭ ) ‪ - 84‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ ﺍﳊﺎﻓﻆ ﻭ ) ‪ 103‬ﺃﺑـﻮ‬
‫ﺟﻌﻔﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ( ﻭﻛﻞ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳋﲑﻳﺔ ﰒ )‬
‫‪ - 108‬ﲪﺎﺩ ﺍﻟﺒﻮﺷﻨﺠﻲ ﺍﳊﺎﻓﻆ ( ﻭﺣﻜﺎﻩ ﻋﻦ ﺃﻫﻞ ﺍﻷﻣﺼﺎﺭ ) ‪ - 109‬ﺇﻣﺎﻡ‬
‫ﺍﻷﺋﻤﺔ ﺍﺑﻦ ﺧﺰﳝﺔ ( ‪ .‬ﻭ ) ‪ - 125‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ ( ﻭ ) ‪ - 133‬ﺍﺑﻦ ﺑﻄﺔ‬
‫( ﻭ ) ‪ - 141‬ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ( ﻭﻋﺰﺍﻩ ﺇﱃ ﺍﻟﺴﻠﻒ ‪ .‬ﻭ ) ‪ - 142‬ﻣﻌﻤﺮ‬
‫ﺑﻦ ﺯﻳﺎﺩ ( ﻭ ) ‪ - 155‬ﺍﻟﻔﻘﻴﻪ ﻧﺼﺮ ﺍﳌﻘﺪﺳﻲ ( ﻭ ) ‪ - 158‬ﺷﻴﺦ ﺍﻹﺳـﻼﻡ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ( ﻭ ) ‪ - 164‬ﺍﺑﻦ ﻣﻮﻫﺐ ) ﻗﻠﺖ ‪ :‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻌـﺮﺽ ﻳﺘـﺒﲔ ﺃﻥ‬
‫ﻫﺎﺗﲔ ﺍﻟﻠﻔﻈﺘﲔ ‪ ) :‬ﺫﺍﺗﻪ ( ﻭ ) ﺑﺎﺋﻦ ( ﱂ ﺗﻜﻮﻧﺎ ﻣﻌﺮﻭﻓﲔ ﰲ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﷲ ﻋﻨﻬﻢ ‪ .‬ﻭﻟﻜﻦ ﳌﺎ ﺍﺑﺘﺪﻉ ﺍﳉﻬﻢ ﻭﺃﺗﺒﺎﻋﻪ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﺍﻗﺘﻀﻰ‬
‫ﺿﺮﻭﺭﺓ ﺍﻟﺒﻴﺎﻥ ﺃﻥ ﻳﺘﻠﻔﻆ ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ﺑﻠﻔﻆ ) ﺑﺎﺋﻦ ( ﺩﻭﻥ ﺃﻥ ﻳﻨﻜـﺮﻩ‬
‫ﺃﺣﺪ ﻣﻨﻬﻢ ] ‪ [ 16‬ﻭﻣﺜﻞ ﻭﻫﺬﺍ ﲤﺎﻣﺎ ﻗﻮﳍﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﻏﲑ ﳐﻠـﻮﻕ‬
‫ﻓﺈﻥ ﻫﺬﻩ ﻻ ﺗﻌﺮﻓﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻳﻀﺎ ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻓﻴﻪ ‪ :‬ﻛﻼﻡ ﺍﷲ ﺗﺒـﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﻻ ﻳﺰﻳﺪﻭﻥ ﻋﻠﻰ ﺫﻟﻚ ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺍﻟﻮﻗﻮﻑ ﻓﻴﻪ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﻟﻮﻻ ﻗﻮﻝ‬
‫ﺟﻬﻢ ﻭﺃﺷﻴﺎﻋﻪ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ‪ :‬ﺇﻧﻪ ﳐﻠﻮﻕ ﻭﻟﻜﻦ ﺇﺫﺍ ﻧﻄﻖ ﻫﺆﻻﺀ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺟـﺐ‬
‫ﻋﻠﻰ ﺃﻫﻞ ﺍﳊﻖ ﺃﻥ ﻳﻨﻄﻘﻮﺍ ﺑﺎﳊﻖ ﻭﻟﻮ ﺑﺘﻌﺎﺑﲑ ﻭﺃﻟﻔﺎﻅ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﻣﻦ ﻗﺒـﻞ‬
‫ﻭﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺃﺷﺎﺭ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺣﲔ ﺳﺌﻞ ﻋﻦ ﺍﻟﻮﺍﻗﻔﺔ ﺍﻟﺬﻳﻦ‬
‫ﻻ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﻧﻪ ﳐﻠﻮﻕ ﺃﻭ ﻏﲑ ﳐﻠﻮﻕ ﻫﻞ ﳍﻢ ﺭﺧﺼﺔ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ‬
‫‪ ) :‬ﻛﻼﻡ ﺍﷲ ( ﰒ ﻳﺴﻜﺖ ؟ ﻗﺎﻝ ‪ :‬ﻭﱂ ﻳﺴﻜﺖ ؟ ﻟﻮﻻ ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻛـﺎﻥ‬
‫ﻳﺴﻌﻪ ﺍﻟﺴﻜﻮﺕ ﻭﻟﻜﻦ ﺣﻴﺚ ﺗﻜﻠﻤﻮﺍ ﻓﻴﻤﺎ ﺗﻜﻠﻤﻮﺍ ﻷﻱ ﺷﻲﺀ ﻻ ﻳﺘﻜﻠﻤﻮﻥ ؟ )‬
‫‪ ( 1‬ﲰﻌﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻨﻪ ﻛﻤﺎ ﰲ ) ﻣﺴـﺎﺋﻠﻪ ( ) ﺹ ‪ ) 264 - 263‬ﻗﻠـﺖ ‪:‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻗﺮ ﻟﻔﻈﺔ ) ﺑﺎﺋﻦ ( ﻟﺘﺘﺎﺑﻊ ﺃﻭﻟﺌـﻚ ﺍﻷﺋﻤـﺔ‬
‫ﻋﻠﻴﻬﺎ ﺩﻭﻥ ﻧﻜﲑ ﻣﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﻭﺃﻧﻜﺮ ﺍﻟﻠﻔﻈﺔ ﺍﻷﺧﺮﻯ ﻭﻫﻲ ) ﺑﺬﺍﺗﻪ ( ﻟﻌـﺪﻡ‬
‫ﺗﻮﺍﺭﺩﻫﺎ ﰲ ﺃﻗﻮﺍﳍﻢ ‪ .‬ﺇﻻ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻨﻬﻢ ﻓﺄﻧﻜﺮ ﺫﻟﻚ ﻣﺒﺎﻟﻐﺔ ﻣﻨﻪ ﰲ ﺍﶈﺎﻓﻈﺔ‬
‫ﻋﻠﻰ ‪‬ﺞ ﺍﻟﺴﻠﻒ ﻣﻊ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ﰲ ﻧﻔﺴﻪ ﺳﻠﻴﻢ ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺇﺛﺒﺎﺕ ﻣـﺎ ﱂ ﻳـﺮﺩ‬
‫ﻓﻜﻨﺖ ﺃﺣﺐ ﻟﻪ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﻻ ﻳﺘﺮﺩﺩ ﰲ ﺇﻧﻜﺎﺭ ﻧﺴﺒﺔ ﺍﻟﻘﻌـﻮﺩ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﺇﻗﻌﺎﺩﻩ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻋﺮﺷﻪ ﻣﺎ ﺩﺍﻡ ﺃﻧﻪ ﱂ ﻳﺄﺕ ﺑﻪ ﻧﺺ ﻣﻠﺰﻡ‬
‫ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﻌﻨﺎﻩ ﻟﻴﺲ ﻟﻪ ﺷﺎﻫﺪ ﰲ ﺍﻟﺴﻨﺔ ﻭﻣﻌﻨﺎﻩ ﻭﻟﻔﻈﻪ ﱂ‬
‫ﻳﺘﻮﺍﺭﺩ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻷﺋﻤﺔ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻪ ﺑﻌﺾ ﻛﻠﻤﺎﺗﻪ ﺍﳌﺘﻘﺪﻣﺔ ﺣﻮﻝ‬
‫ﻫﺬﺍ ﺍﻷﺛﺮ ﻭﻟﻜﻨﻪ ﳌﺎ ﺭﺃﻯ ﻛﺜﲑﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﺃﻗﺮﻭﻩ ﱂ ﳚﺮﺅ ﻋﻠﻰ ﺍﻟﺘـﺰﺍﻡ‬
‫ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﻹﻧﻜﺎﺭ ﻭﺇﳕﺎ ﺗﺎﺭﺓ ﻭﺗﺎﺭﺓ ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻟﻪ ﻭﻣﻦ ﺍﻟﻌﺠﻴﺐ ﺣﻘﺎ ﺃﻥ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻳﻌﺘﻤﺪ ﻫﺬﺍ ﺍﻷﺛﺮ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧﻪ ﻧﻘﻞ ﻛـﻼﻡ ﺍﻟﻘﺎﺿـﻲ ﺃﰊ‬
‫ﻳﻌﻠﻰ ﻓﻴﻪ ﻭﺑﻌﺾ ﺃﲰﺎﺀ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ‪ :‬ﻗﻠﺖ ‪ :‬ﻭﻫﻮ ﻗﻮﻝ‬
‫ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﺇﻣﺎﻡ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﳎﺎﻫﺪ ﺇﻣﺎﻡ ﺍﻟﺘﻔﺴﲑ ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺍﳊﺴﻦ‬
‫ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻣﻦ ﺷﻌﺮﻩ ﻓﻴﻪ ) ﰒ ﺫﻛﺮﻩ ﺍﳌﺼﻨﻒ ﻓﻴﻤﺎ ﻳﺄﰐ ﰲ ﺗﺮﲨـﺔ ) ‪- 134‬‬
‫ﺍﻟﺪﺭﺍﻗﻄﲏ ( ﻭﺯﺍﺩ ﺑﻴﺘﺎ ﺭﺍﺑﻌﺎ ﻟﻌﻞ ﺍﳌﺼﻨﻒ ﺗﻌﻤﺪ ﺣﺬﻓﻪ ‪ :‬ﻭﻻ ﺗﻨﻜﺮﻭﺍ ﺃﻧﻪ ﻗﺎﻋـﺪ‬
‫ﻭﻻ ﺗﻨﻜﺮﻭﺍ ﺃﻧﻪ ﻳﻘﻌﺪﻩ ) ﻗﻠﺖ ‪ :‬ﻭﻗﺪ ﻋﺮﻓﺖ ﺃﻥ ﺫﻟﻚ ﱂ ﻳﺜﺒﺖ ﻋﻦ ﳎﺎﻫﺪ ﺑﻞ ﺻﺢ‬
‫ﻋﻨﻪ ﻣﺎ ﳜﺎﻟﻔﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ‪ .‬ﻭﻣﺎ ﻋﺰﺍﻩ ﻟﻠﺪﺍﺭﻗﻄﲏ ﻻ ﻳﺼﺢ ﺇﺳﻨﺎﺩﻩ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﰲ )‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ( ) ‪ ( 870‬ﻭﺃﺷﺮﺕ ﺇﱃ ﺫﻟﻚ ﲢﺖ ﺗﺮﲨﺔ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺍﻵﺗﻴﺔ‬
‫‪ .‬ﻭﺟﻌﻞ ﺫﻟﻚ ﻗﻮﻻ ﻻﺑﻦ ﺟﺮﻳﺮ ﻓﻴﻪ ﻧﻈﺮ ﻷﻥ ﻛﻼﻣﻪ ﰲ ) ﺍﻟﺘﻔﺴﲑ ( ﻳﺪﻭﺭ ﻋﻠـﻰ‬
‫ﺇﻣﻜﺎﻥ ﻭﻗﻮﻉ ﺫﻟﻚ ﻛﻤﺎ ﺳﺒﻖ ﻻ ﺃﻧﻪ ﻭﻗﻊ ﻭﲢﻘﻖ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ﰲ‬
‫) ﺗﻔﺴﲑﻩ ( ) ‪ ) : ( 311 / 10‬ﻭﻋﻀﺪ ﺍﻟﻄﱪﻱ ﺟﻮﺍﺯ ﺫﻟﻚ ﺑﺸﻄﻂ ﻣﻦ ﺍﻟﻘﻮﻝ‬
‫ﻭﻫﻮ ﻻ ﳜﺮﺝ ﺇﻻ ﻋﻠﻰ ﺗﻠﻄﻒ ﰲ ﺍﳌﻌﲎ ﻭﻓﻴﻪ ﺑﻌﺪ ﻭﻻ ﻳﻨﻜﺮ ﻣﻊ ﺫﻟﻚ ﺃﻥ ﻳـﺮﻭﻯ‬
‫ﻭﺍﻟﻌﻠﻢ ﻳﺘﺄﻭﻟﻪ ) ﰒ ﺑﲔ ﻭﺟﻪ ﺗﺄﻭﻳﻠﻪ ﲟﺎ ﻻ ﺣﺎﺟﺔ ﺑﻨﺎ ﺇﱃ ﺫﻛﺮﻩ ﻭﺍﻟﻨﻈﺮ ﻓﻴﻪ ﻣﺎ ﺩﺍﻡ‬
‫ﺃﻧﻪ ﺃﺛﺮ ﻏﲑ ﻣﺮﻓﻮﻉ ﻭﻟﻮ ﺍﻓﺘﺮﺽ ﺃﻧﻪ ﰲ ﺣﻜﻢ ﺍﳌﺮﻓﻮﻉ ﻓﻬﻮ ﰲ ﺣﻜﻢ ﺍﳌﺮﺳﻞ ﺍﻟﺬﻱ‬
‫ﻻ ﳛﺘﺞ ﺑﻪ ﰲ ﺍﻟﻔﺮﻭﻉ ﻓﻀﻼ ﻋﻦ ﺍﻷﺻﻮﻝ ﻛﻤﺎ ﺫﻛﺮﺕ ﺫﻟﻚ ﺃﻭ ﳓﻮﻩ ﻓﻴﻤﺎ ﻳﺄﰐ‬
‫ﻣﻦ ﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﻗﻮﻟﺔ ﺑﻌﻀﻬﻢ ‪ ) :‬ﻭﻻ ﻧﺘﻜﻠﻢ ﰲ ﺣﺪﻳﺚ ﻓﻴﻪ ﻓﻀﻴﻠﺔ ﻟﻠﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺸﻲﺀ ( ﺍﻟﺘﻌﻠﻴﻖ ) ‪ ) 265‬ﻭﻟﻌﻞ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﺸﲑ‬
‫ﺇﱃ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﰲ ﺗﺮﲨﺔ ) ‪ - 165‬ﺍﻟﻘﺎﺿﻲ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ( ﻭﻗﺪ‬
‫ـﺎﻝ ‪:‬‬
‫ـﺮﺵ ‪ :‬ﻗـ‬
‫ـﻰ ﺍﻟﻌـ‬
‫ـﻪ ﻋﻠـ‬
‫ـﻮﺩ ﻣﻌـ‬
‫ـﺬﺍ ﺍﻟﻘﻌـ‬
‫ـﻮﻝ ‪‬ـ‬
‫ـﻪ ﺍﻟﻘـ‬
‫ـﻞ ﻋﻨـ‬
‫ﻧﻘـ‬
‫ﻭﻣﺎ ﻋﻠﻤﺖ ﻟﻠﻘﺎﺿﻲ ﻣﺴﺘﻨﺪﺍ ﰲ ﻗﻮﻟﻪ ﻫﺬﺍ ﺳﻮﻯ ﻗﻮﻝ ﳎﺎﻫﺪ ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ‪:‬‬
‫ﺇﻥ ﻗﻮﻝ ﳎﺎﻫﺪ ﻫﺬﺍ ‪ -‬ﻭﺇﻥ ﺻﺢ ﻋﻨﻪ ‪ -‬ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺘﺨﺬ ﺩﻳﻨﺎ ﻭﻋﻘﻴﺪﺓ ﻣـﺎ ﺩﺍﻡ‬
‫ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻴﺎ ﻟﻴﺖ ﺍﳌﺼﻨﻒ ﺇﺫ ﺫﻛﺮﻩ ﻋﻨﺪﻩ ﺟـﺰﻡ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺑﺮﺩﻩ ﻭﻋﺪﻡ ﺻﻼﺣﻴﺘﻪ ﻟﻼﺣﺘﺠﺎﺝ ﺑﻪ ﻭﱂ ﻳﺘﺮﺩﺩ ﻓﻴﻪ ﻓﺈﻧﻪ ﻫﻮ ﺍﻟﻼﺋﻖ ﺑﻪ ﻭﺑﺘﻮﺭﻋـﻪ‬
‫ﻣﻦ ﺇﺛﺒﺎﺕ ﻛﻠﻤﺔ ) ﺑﺬﺍﺗﻪ ( ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ‪ .‬ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ‪ .‬ﻗﻠﺖ ﻭﻣﺎ ﻳﺬﻛﺮﻩ‬
‫ﺍﳋﻼﻝ ﰲ ﺳﻨﺘﻪ ﻭﺍﻟﺬﻫﱯ ﰲ ﻋﻠﻮﻩ ﻣﻦ ﻃﺮﻳﻖ ﺍﳉﺮﻳﺮﻱ ﻭﺳـﻴﻒ ﺍﻟﺴﺪﻭﺳـﻲ ﻻ‬
‫ﻳﺼﺢ ﻣﻨﻪ ﺷﻲﺀ ‪ ،‬ﻓﺎﳉﺮﻳﺮﻱ ﻗﺪ ﺍﺧﺘﻠﻂ ‪ ،‬ﻭﺍﻟﺴﺪﻭﺳﻲ ﳎﻬﻮﻝ ﻓﺄﱏ ﺗﺼﺢ ﺗﻠـﻚ‬
‫ﺍﻵﺛﺎﺭ ‪ ،‬ﻭﺇﱐ ﻷﻋﺠﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺍﻟﺸﺎﺫﺓ ﺍﳌﻨﺤﺮﻓﺔ ﺍﻟـﱵ ﺗﻌـﺮﻑ ﺑﺎﺳـﻢ‬
‫ﺍﻟﻮﻫﺎﺑﻴﺔ ﺃﻭ ﺍﻟﺴﻠﻔﻴﺔ ﻓﺎ‪‬ﻢ ﻳﺴﺘﺪﻟﻮﻥ ﻟﻌﻘﺎﺋﺪﻫﻢ ﺑﺂﺛﺎﺭ ﻭﺍﻫﻴﺔ ﻭﺿـﻌﻴﻔﺔ ﻭﺑﺎﻃﻠـﺔ‬
‫ﻭﻣﻨﻜﺮﺓ ﰲ ﺇﺛﺒﺎﺕ ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺑﺎﺏ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻳﻄﻌﻨﻮﻥ ﺑﺄﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ ﺻﺤﻴﺤﺔ‬
‫ﻭﺣﺴﻨﺔ ﰲ ﺗﻘﺮﻳﺮ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺘﱪﻙ ﺑﺎﻻﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﻳﺮﺩﻭ‪‬ﺎ ﺑـﺄﺩﱏ ﺷـﺒﻬﺔ‬
‫ﻳﻈﻔﺮﻭﻥ ‪‬ﺎ ﻣﻊ ﻛﻮ‪‬ﺎ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮﺭﺓ ﺻﺤﻴﺤﺔ ﺃﻭ ﺣﺴﻨﺔ ﻭﻟﻜـﻦ‬
‫ﻳﻌﻤﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻄﻌﻦ ‪‬ﺎ ‪ ،‬ﻭﻳﺜﺒﺘﻮﻥ ﷲ ﺍﳉﻠﻮﺱ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﻘﻌﻮﺩ ﺑﺂﺛﺎﺭ ﻭﺍﻫﻴﺔ‬
‫ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﳌﻘﺮﺭ ﻟﺪﻯ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﺃﻥ ﺍﻟﻌﻘﺎﺋﺪ ﻳﻠـﺰﻡ ﻓﻴﻬـﺎ ﺍﳊـﺪﻳﺚ‬
‫ﺍﻟﺼﺤﻴﺢ ﺩﻭﻥ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﺘﻜﻠﻢ ﻓﻴﻪ ﻭﻫﻢ ﻳﻔﻌﻠﻮﻥ ﺧﻼﻑ ﺍﳌﻘـﺮﺭ ﻭﻳﻌﻤﻠـﻮﻥ‬
‫ﺑﺎﻟﻀﺪ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ ،‬ﻭﻗﺪ ﻧﺎﻇﺮﺕ ﲨﻠﺔ ﻣﻦ ﻣﺸﺎﺋﺨﻬﻢ ﻭﺯﻋﻤﺎﺋﻬﻢ ﻛﻌﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺩﻣﺸﻘﻴﺔ ﻭﺑﻌﺾ ﺍﻷﺯﻫﺮﻳﲔ ﺍﻟﺬﻳﻦ ﻭﻗﻌﻮﺍ ﰲ ﻣﺼﻴﺪﺓ ﺇﺩﻋﻴﺎﺀ ﺍﻟﺴﻠﻔﻴﺔ ﻓﻬﻢ ﻋﻠﻰ ﻣﺎ‬
‫ﻗﺪﻣﺖ ﻓﻴﻬﻢ ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﺎﳝﺎﺯ ﺍﻟﺬﻫﱯ ﰲ‬
‫ﻛﺘﺎﺑــﻪﺍﻟﻌﻠﻮ ﻟﻠﻌﻠﻲ ﺍﻟﻐﻔﺎﺭ ‪ :‬ﺃﺧﱪﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳌﺒـﺎﺭﻙ‬
‫ﺃﻧﺒﺄﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﻘﻴﻪ ﺃﻧﺒﺄﻧﺎ ﺍﺑﻦ ﺍﻟﺒﻄﻲ ﺃﻧﺒﺄﻧﺎ ﺍﺑﻦ ﺧﲑﻭﻥ ﺃﺑﻮ ﻋﻠـﻲ ﺑـﻦ‬
‫ﺷﺎﺫﺍﻥ ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺳﻬﻞ ﺍﻟﻘﻄﺎﻥ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﲑﻋﺎﻗﻮﱄ ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳊﻤﻴﺪ ﻭﻏﲑﻩ ﻗﺎﻟﻮﺍ ﺃﻧﺒﺄﻧﺎ ﺍﺑﻦ ﻓﻀﻴﻞ ﻋﻦ ﻟﻴﺚ ﻋﻦ ﳎﺎﻫﺪ ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ‬
‫ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ ﻗﺎﻝ ﳚﻠﺴﻪ ﺃﻭ ﻳﻘﻌﺪﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﳍﺬﺍ ﺍﻟﻘـﻮﻝ ﻃـﺮﻕ ﲬﺴـﺔ‬
‫ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ﻭﻋﻤﻞ ﻓﻴﻪ ﺍﳌﺮﻭﺫﻱ ﻣﺼﻨﻔﺎ ﻭﺳﻴﺄﰐ ﺇﻳﻀﺎﺡ ﺫﻟﻚ‬
‫ﺑﻌﺪ ﺣﺪﻳﺚ ﻳﻌﻠﻰ ﺑﻦ ﻋﺒﻴﺪ ) ﻗﻠﺖ ﻟﻴﺚ ﻫﺬﺍ ﻣﻀﻄﺮﺏ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﻭﳐﺘﻠﻂ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺳﻲﺀ ﺍﳊﻔﻆ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ( ﻭﺃﺳﻨﺪ ﺍﻟﺬﻫﱯ ﻋﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻓﺴﺄﻟﻪ‬
‫ﺭﺟﻞ ﻓﻘﺎﻝ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ ﺍﺳﺘﻮﻯ ﻓﻘﺎﻝ ﺍﻹﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‬
‫ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﻣﻦ ﺍﷲ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﻼﻍ ﻭﻋﻠﻴﻨﺎ ﺍﻟﺘﺼـﺪﻳﻖ‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﻣﻘﺎﺗﻞ ﺑﻦ ﺣﻴﺎﻥ ﻗﺎﻝ ﺑﻠﻐﻨﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻷﻭﻝ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻭﺍﻵﺧﺮ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ ﻭﺍﻟﻈـﺎﻫﺮ‬
‫ﻓﻮﻕ ﻛﻞ ﺷﻲﺀ ﻭﺍﻟﺒﺎﻃﻦ ﺃﻗﺮﺏ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻭﺇﳕﺎ ﻗﺮﺑﻪ ﺑﻌﻠﻤﻪ ﻭﻫﻮ ﻓﻮﻕ ﻋﺮﺷﻪ‬
‫ﻣﻘﺎﺗﻞ ﻫﺬﺍ ﺛﻘﺔ ﺇﻣﺎﻡ ﻣﻌﺎﺻﺮ ﻟﻸﻭﺯﺍﻋﻲ ﻣﺎ ﻫﻮ ﺑﺈﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺫﺍﻙ ﻣﺒﺘﺪﻉ ﻟﻴﺲ ﺑﺜﻘﺔ‬
‫ﺭﻭﻯ ﻏﲑ ﻭﺍﺣﺪ ﻋﻦ ﻣﻌﺪﺍﻥ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻫﻮ ﺃﺣﺪ ﺍﻷﺑﺪﺍﻝ ﻗـﺎﻝ‬
‫ﺳﺄﻟﺖ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﻗﻮﻟﻪ ﻋﺰﻭﺟﻞ ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ﻗﺎﻝ ﻋﻠﻤـﻪ‬
‫‪372 -‬ﻭﻧﻘﻞ ﻋﻨﻪ ﺍﻟﻮﻟﻴﺪ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﺃﻣﺮﻫﺎ ﻛﻤﺎ ﺟـﺎﺀﺕ‬
‫‪373 -‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﻠﻴﺚ ﺑﻦ ﳛﲕ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻣﺆﻣﻞ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻋﻦ ﺳﻔﻴﺎﻥ‬
‫ﺍﻟﺜﻮﺭﻱ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻓﻬﻮ ﻛﺎﻓﺮ ﻭﻗﺪ ﺑﺚ ﻫﺬﺍ ﺍﻹﻣـﺎﻡ ﺍﻟـﺬﻱ ﻻ‬
‫ﻧﻈﲑ ﻟﻪ ﰲ ﻋﺼﺮﻩ ﺷﻴﺌﺎ ﻛﺜﲑﺍ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻭﻣﺬﻫﺒـﻪ ﻓﻴﻬـﺎ ﺍﻹﻗـﺮﺍﺭ‬
‫ﻭﺍﻹﻣﺮﺍﺭ ﻭﺍﻟﻜﻒ ﻋﻦ ﺗﺄﻭﻳﻠﻬﺎ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻗﻠﺖ ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﺍﻟـﺮﺩ‬
‫ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻣﻦ ﺷﺎﻳﻌﻪ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺘﻔﻮﻳﺾ ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﺣﺪﺛﲏ ﺃﰊ ﺣﺪﺛﻨﺎ ﺷﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻧﺎﻓﻊ ﻗﺎﻝ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻻ ﳜﻠﻮ ﻣﻨـﻪ‬
‫ﺷﻲﺀ ‪ ) .‬ﻗﻠﺖ ﻻ ﻳﺜﺒﺖ ﻫﺬﺍ ﺍﻷﺛﺮ ﻋﻦ ﻣﺎﻟﻚ ‪ . (377 -‬ﻭﺳـﺎﻕ ﺍﻟﺒﻴﻬﻘـﻲ‬
‫ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺃﰊ ﺍﻟﺮﺑﻴﻊ ﺍﻟﺮﺷﺪﻳﲏ ﻋﻦ ﺍﺑﻦ ﻭﻫﺐ ﻗﺎﻝ ﻛﻨﺖ ﻋﻨﺪ ﻣﺎﻟـﻚ‬
‫ﻓﺪﺧﻞ ﺭﺟﻞ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴـﻒ ﺍﺳـﺘﻮﻯ‬
‫ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ ﻭﺃﺧﺬﺗﻪ ﺍﻟﺮﺣﻀﺎﺀ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ‬
‫ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﻭﻻ ﻳﻘﺎﻝ ﻛﻴﻒ ﻭﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ ﻭﺃﻧﺖ ﺻﺎﺣﺐ ﺑﺪﻋـﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﺧﺮﺟﻮﻩ ‪ 378 -‬ﻭﺭﻭﻯ ﳛﲕ ﺑﻦ ﳛﲕ ﺍﻟﺘﻤﻴﻤﻲ ﻭﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﻃﺎﺋﻔـﺔ‬
‫ﻗﺎﻟﻮﺍ ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﻣﺎﻟﻚ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻴﻒ‬
‫ﺍﺳﺘﻮﻯ ﻗﺎﻝ ﻓﻤﺎ ﺭﺃﻳﺖ ﻣﺎﻟﻜﺎ ﻭﺟﺪ ﻣﻦ ﺷﻲﺀ ﻛﻤﻮﺟﺪﺗﻪ ﻣـﻦ ﻣﻘﺎﻟﺘـﻪ ﻭﻋـﻼﻩ‬
‫ﺍﻟﺮﺣﻀﺎﺀ ﻳﻌﲏ ﺍﻟﻌﺮﻕ ﻭﺃﻃﺮﻕ ﺍﻟﻘﻮﻡ ﻓﺴﺮﻱ ﻋﻦ ﻣﺎﻟﻚ ﻭﻗﺎﻝ ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‬
‫ﻭﺍﻹﺳﺘﻮﺍﺀ ﻣﻨﻪ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ ﻭﺇﱐ ﺃﺧـﺎﻑ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺿﺎﻻ ﻭﺃﻣﺮ ﺑﻪ ﻓﺄﺧﺮﺝ ﻫﺬﺍ ﺛﺎﺑﺖ ﻋﻦ ﻣﺎﻟﻚ ﻭﺗﻘﺪﻡ ﳓﻮﻩ ﻋـﻦ ﺭﺑﻴﻌـﺔ‬
‫ﺷﻴﺦ ﻣﺎﻟﻚ ﻭﻫﻮ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻗﺎﻃﺒﺔ ﺃﻥ ﻛﻴﻔﻴﺔ ﺍﻹﺳﺘﻮﺍﺀ ﻻ ﻧﻌﻘﻠﻬﺎ ﺑﻞ ﳒﻬﻠﻬﺎ‬
‫) ﻗﻠﺖ ﻣﺮﺍﺩﻩ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻤﻪ ﻋﻨﺪ ﺍﷲ ( ﻭﺃﻥ ﺇﺳﺘﻮﺍﺀﻩ ﻣﻌﻠﻮﻡ ﻛﻤﺎ ﺃﺧﱪ‬
‫ﰲ ﻛﺘﺎﺑﻪ ﻭﺃﻧﻪ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﻪ ﻻ ﻧﻌﻤﻖ ﻭﻻ ﻧﺘﺤﺬﻟﻖ ﻭﻻ ﳔﻮﺽ ﰲ ﻟﻮﺍﺯﻡ ﺫﻟﻚ ﻧﻔﻴﺎ‬
‫ﻭﻻ ﺇﺛﺒﺎﺗﺎ ﺑﻞ ﻧﺴﻜﺖ ﻭﻧﻘﻒ ﻛﻤﺎ ﻭﻗﻒ ﺍﻟﺴﻠﻒ ﻭﻧﻌﻠﻢ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟـﻪ ﺗﺄﻭﻳـﻞ‬
‫ﻟﺒﺎﺩﺭ ﺇﱃ ﺑﻴﺎﻧﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﳌﺎ ﻭﺳﻌﻬﻢ ﺇﻗﺮﺍﺭﻩ ﻭﺇﻣﺮﺍﺭﻩ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ‬
‫ﻭﻧﻌﻠﻢ ﻳﻘﻴﻨﺎ ﻣﻊ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﻻ ﻣﺜﻞ ﻟﻪ ﰲ ﺻﻔﺎﺗﻪ ﻭﻻ ﰲ ﺇﺳﺘﻮﺍﺋﻪ ﻭﻻ‬
‫ﰲ ﻧﺰﻭﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮﺍ ﻛـﺒﲑﺍ ) ﻗﻠـﺖ ﺍﻹﻗـﺮﺍﺭ‬
‫ﻭﺍﻹﻣﺮﺍﺭ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺍﳌﺮﺍﺩ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﳌﺆﻟﻒ ﻳﺼﺮﺡ ﺑﺬﻟﻚ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ( ‪380 - .‬ﻭﻗﺎﻝ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﺳﺄﻟﺖ ﺍﻷﻭﺯﺍﻋﻲ‬
‫ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻓﻴﻬـﺎ‬ ‫ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ‬
‫ﺍﻟﺼﻔﺎﺕ ﻓﻜﻠﻬﻢ ﻗﺎﻟﻮﺍ ﱄ ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﺗﻔﺴﲑ ﺭﻭﺍﻩ ﲨﺎﻋﺔ ﻋﻦ ﺍﳍﻴﺜﻢ‬
‫ﺑﻦ ﺧﺎﺭﺟﺔ ﻋﻨﻪ ﺻﺢ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﻗﺎﻝ ﻗﻠﺖ ﻟﻌﺒـﺪ ﺍﷲ ﺑـﻦ‬
‫ﺍﳌﺒﺎﺭﻙ ﻛﻴﻒ ﻧﻌﺮﻑ ﺭﺑﻨﺎ ﻋﺰﻭﺟﻞ ﻗﺎﻝ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﻋﻠﻰ ﻋﺮﺷﻪ ﻭﻻ ﻧﻘﻮﻝ‬
‫ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﳉﻬﻤﻴﺔ ﺇﻧﻪ ﻫﺎﻫﻨﺎ ﰲ ﺍﻷﺭﺽ ﻓﻘﻴﻞ ﻫﺬﺍ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻘﺎﻝ ﻫﻜﺬﺍ‬
‫) ﻗﻠﺖ ﻭﺑﻌﻀﻬﻢ ﻣﻦ ﻧﻔﺲ ﺍﻟﻄﺮﻳﻖ ﻳﺬﻛﺮﻩ ﺑﻠﻔﻆ ﲝﺪ ‪ ،‬ﻭﻫﻮ ﻭﻫﻢ ﻻ‬ ‫ﻫﻮ ﻋﻨﺪﻧﺎ‬
‫ﻳﺜﺒﺖ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ‪ ،‬ﺑﻞ ﺍﻟﺜﺎﺑﺖ ﻋﻦ ﺍﻟﺴﻠﻒ ﻧﻔﻲ ﺍﳊﺪ ‪ ،‬ﻭﻛﻤـﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻗﺎﻝ ‪ :‬ﺗﻌﺎﱃ ﻋﻦ ﺍﳊـﺪﻭﺩ‬
‫ﻭﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﻷﺭﻛﺎﻥ ﻭﺍﻷﻋﻀﺎﺀ ﻭﺍﻷﺩﻭﺍﺕ ‪ ،‬ﻭﻧﻔﻰ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﻭﻛﻴـﻊ ﺑـﻦ‬
‫ﺍﳉﺮﺍﺡ ﻭﺍﻹﻣﺎﻡ ﺃﺑﻮﺣﻨﻴﻔﺔ ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺧﻠﻖ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺴـﻠﻒ‬
‫ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ﺑﻘﻠﻴﻞ ﺃﻳﻀﺎ ﻭﺫﻛﺮﻩ ﻛﺜﲑﻭﻥ ﺑﺪﻭﻥ ﻟﻔﻆ ﺍﳊﺪ ﻛـﺎﺑﻦ ﻗﺪﺍﻣـﺔ‬
‫ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ( ‪399 -‬ﻭﺃﺧﱪﻧﺎ ﳛﲕ ﺑﻦ ﺍﻟﺼﲑﰲ ﺍﻟﻔﻘﻴﻪ ﻛﺘﺎﺑﺔ ﺃﻧﺒﺄﻧﺎ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‬
‫ﺍﳊﺎﻓﻆ ﺃﻧﺒﺄﻧﺎ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻧﺼﲑ ﺑﺄﺻﺒﻬﺎﻥ ﺃﺧﱪﻧﺎ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺃﻧﺒﺄﻧـﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﺒﻴﺐ ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺴﻠﻤﻲ ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻠﺒﻨﺎﱐ ﺣﺪﺛﻨﺎ ﺃﺑﻮ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳊﺎﻓﻆ ﺣﺪﺛﲏ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻭﺭﻗﻲ ﺣـﺪﺛﻨﺎ‬
‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺳﺄﻟﺖ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻛﻴﻒ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺭﺑﻨﺎ ﻋﺰﻭﺟﻞ ﻗﺎﻝ‬
‫ﻋﻠﻰ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﻋﻠﻰ ﻋﺮﺷﻪ ﻭﻻ ﻧﻘﻮﻝ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﳉﻬﻤﻴﺔ ﺇﻧﻪ ﻫﺎﻫﻨـﺎ ﰲ‬
‫ﺍﻷﺭﺽ ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﻣﻮﺳﻰ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﳏﻤـﺪ‬
‫ﺍﳌﺮﻭﺯﻱ ﻗﺎﻝ ﲰﻌﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻤﲑ ﻭﻫﻮ ﻣﻊ ﻓﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻳﻘﻮﻝ ﻣﻦ ﺯﻋﻢ‬
‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﳏﺪﺙ ﻓﻘﺪ ﻛﻔﺮ ﻭﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﻓﻬﻮ ﺯﻧﺪﻳﻖ ) ﻗﻠﺖ‬
‫ﻓﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﻛﻼﻡ ﺍﷲ ﳌﻮﺳﻰ ﺣﺎﺩﺙ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺩﻣﺸﻘﻴﺔ ﻓﻘﺪ ﻗﺎﻝ ﳌﺎ ﻛﻠﻢ ﺍﷲ ﻣﻮﺳﻰ ﻛﻠﻤﻪ ﺑﻜﻼﻡ ﺣﺎﺩﺙ ﻛﺎﻥ ﺑﻌﺪ‬
‫ﺃﻥ ﱂ ﻳﻜﻦ ﻓﺠﻌﻞ ﺻﻔﺔ ﺍﻟﻜﻼﻡ ﺣﺎﺩﺛﺔ ( ﻓﻘﺎﻝ ﻓﻀﻴﻞ ﺻﺪﻗﺖ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ﻋﻦ ﺇﺳﺮﺍﺋﻴﻞ ﲝﺪﻳﺚ ﺇﺫﺍ ﺟﻠﺲ ﺍﻟﺮﺏ ﺟﻞ ﺟﻼﻟـﻪ‬
‫ﻋﻠﻰ ﺍﻟﻜﺮﺳﻲ ﻓﺎﻗﺸﻌﺮ ﺭﺟﻞ ﻋﻨﺪ ﻭﻛﻴﻊ ﻓﻐﻀﺐ ﻭﻛﻴﻊ ﻭﻗﺎﻝ ﺃﺩﺭﻛﻨﺎ ﺍﻷﻋﻤـﺶ‬
‫ﻭﺍﻟﺜﻮﺭﻱ ﳛﺪﺛﻮﻥ ‪‬ﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻻ ﻳﻨﻜﺮﻭ‪‬ﺎ ﺭﻭﺍﻫﺎ ﺃﺑﻮ ﺣﺎﰎ ﻋﻦ ﺃﲪـﺪ ‪) .‬‬
‫ﻗﻠﺖ ﻫﺬﺍ ﺑﺎﻃﻞ ﻣﺮﺩﻭﺩ ( ﻭﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﳋﻔﺎﻑ ﲰﻌﺖ ﺍﺑﻦ‬
‫ﻣﺼﻌﺐ ﻭﺗﻼ ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ ﻗﺎﻝ ﻧﻌﻢ ﻳﻘﻌﺪﻩ ﻋﻠﻰ ﺍﻟﻌـﺮﺵ‬
‫ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﻓﻘﺎﻝ ﻗﺪ ﻛﺘﺒﺖ ﻋﻨﻪ ﻭﺃﻱ ﺭﺟﻞ ﻫـﻮ ﻓﺄﻣـﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﻀﻴﺔ ﻗﻌﻮﺩ ﻧﺒﻴﻨﺎ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻠﻢ ﻳﺜﺒﺖ ﰲ ﺫﻟﻚ ﻧﺺ ﺑﻞ ﰲ ﺍﻟﺒﺎﺏ ﺣﺪﻳﺚ ﻭﺍﻩ‬
‫ﻭﻣﺎ ﻓﺴﺮ ﺑﻪ ﳎﺎﻫﺪ ﺍﻵﻳﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻘﺪ ﺃﻧﻜﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻓﻘﺎﻡ ﺍﳌﺮﻭﺫﻱ‬
‫ﻭﻗﻌﺪ ﻭﺑﺎﻟﻎ ﰲ ﺍﻹﻧﺘﺼﺎﺭ ﻟﺬﻟﻚ ﻭﲨﻊ ﻓﻴﻪ ﻛﺘﺎﺑﺎ ﻭﻃﺮﻕ ﻗﻮﻝ ﳎﺎﻫﺪ ﻣﻦ ﺭﻭﺍﻳـﺔ‬
‫ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﻭﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﻭﺃﰊ ﳛﲕ ﺍﻟﻘﺘﺎﺕ ﻭﺟﺎﺑﺮ ﺑﻦ ﻳﺰﻳﺪ ﻓﻤﻤﻦ‬
‫ﺃﻓﱴ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﺑﺄﻥ ﻫﺬﺍ ﺍﻷﺛﺮ ﻳﺴﻠﻢ ﻭﻻ ﻳﻌﺎﺭﺽ ﺃﺑـﻮ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴـﺘﺎﱐ‬
‫ﺻﺎﺣﺐ ﺍﻟﺴﻨﻦ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻭﺧﻠﻖ ﲝﻴﺚ ﺃﻥ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺎﻝ ﻋﻘﻴـﺐ‬
‫ﻗﻮﻝ ﳎﺎﻫﺪ ﺃﻧﺎ ﻣﻨﻜﺮ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺭﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﻋﻨﺪﻱ ﺭﺟﻞ ﺳﻮﺀ ﻣﺘﻬﻢ‬
‫ﲰﻌﺘﻪ ﻣﻦ ﲨﺎﻋﺔ ﻭﻣﺎ ﺭﺃﻳﺖ ﳏﺪﺛﺎ ﻳﻨﻜﺮﻩ ﻭﻋﻨﺪﻧﺎ ﺇﳕﺎ ﺗﻨﻜﺮﻩ ﺍﳉﻬﻤﻴﺔ ﻭﻗﺪ ﺣـﺪﺛﻨﺎ‬
‫ﻫﺎﺭﻭﻥ ﺑﻦ ﻣﻌﺮﻭﻑ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻓﻀﻴﻞ ﻋﻦ ﻟﻴﺚ ﻋﻦ ﳎﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﻋﺴﻰ ﺃﻥ‬
‫ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ ﻗﺎﻝ ﻳﻘﻌﺪﻩ ﻋﻦ ﺍﻟﻌﺮﺵ ﻓﺤﺪﺛﺖ ﺑﻪ ﺃﰊ ﺭﲪﻪ ﺍﷲ ﻓﻘﺎﻝ‬
‫ﱂ ﻳﻘﺪﺭ ﱄ ﺃﻥ ﺃﲰﻌﻪ ﻣﻦ ﺍﺑﻦ ﻓﻀﻴﻞ ﲝﻴﺚ ﺃﻥ ﺍﳌﺮﻭﺫﻱ ﺭﻭﻯ ﺣﻜﺎﻳﺔ ﺑﻨﺰﻭﻝ ﻋﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺮﻓﺔ ﲰﻌﺖ ﺍﺑﻦ ﻋﻤﲑ ﻳﻘﻮﻝ ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﻘﻮﻝ ﻫﺬﺍ ﻗـﺪ‬
‫ﺗﻠﻘﺘﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻘﺒﻮﻝ ﻭﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ‬
‫ﺻﻔﻮﺍﻥ ﺍﻟﺜﻘﻔﻲ ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ ﺣﺪﺛﻨﺎ ﺳﻠﻢ ﺑﻦ ﺟﻌﻔﺮ ﻭﻛﺎﻥ ﺛﻘﺔ ﺣﺪﺛﻨﺎ‬
‫ﺍﳉﺮﻳﺮﻱ ﺳﻴﻒ ﺍﻟﺴﺪﻭﺳﻲ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ ﻗﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺟﻲﺀ‬
‫ﺑﻨﺒﻴﻜﻢ ﺣﱴ ﳚﻠﺲ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻋﺰﻭﺟﻞ ﻋﻠﻰ ﻛﺮﺳﻴﻪ ﺍﳊﺪﻳﺚ ) ﻗﻠﺖ ﻫﺬﺍ ﻻ‬
‫ﻳﺼﺢ ﻓﻴﻪ ﺳﻴﻒ ﺍﻟﺴﺪﻭﺳﻲ ( ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ﺃﻋﲏ ﻗﻮﻝ ﳎﺎﻫﺪ‬
‫ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻟﻴﺲ ﰲ ﻓﺮﻕ ﺍﻹﺳﻼﻡ ﻣﻦ ﻳﻨﻜﺮ ﻫﺬﺍ ﻻ ﻣﻦ ﻳﻘﺮ ﺃﻥ ﺍﷲ ﻓـﻮﻕ‬
‫ﺍﻟﻌﺮﺵ ﻭﻻ ﻣﻦ ﻳﻨﻜﺮﻩ ﻭﻛﺬﻟﻚ ﺃﺧﺮﺟﻪ ﺍﻟﻨﻘﺎﺵ ﰲ ﺗﻔﺴﲑﻩ ﻭﻛﺬﻟﻚ ﺭﺩ ﺷـﻴﺦ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﺑﻦ ﺳﺮﻳﺞ ﻋﻤﻦ ﺃﻧﻜﺮﻩ ﲝﻴﺚ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺑﻜﺮ ﺍﳋﻼﻝ ﻗﺎﻝ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﺴﻨﺔ ﻣﻦ ﲨﻌﻪ ﺃﺧﱪﱐ ﺍﳊﺴﻦ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﻄﺎﺭ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺴﺮﺍﺝ ﻗﺎﻝ‬
‫ﺭﺃﻳﺖ ﺍﻟﻨﱯ ﰲ ﺍﻟﻨﻮﻡ ﻓﻘﻠﺖ ﺇﻥ ﻓﻼﻧﺎ ﺍﻟﺘﺮﻣﺬﻱ ﻳﻘﻮﻝ ﺇﻥ ﺍﷲ ﻻ ﻳﻘﻌﺪﻙ ﻣﻌﻪ ﻋﻠﻰ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻌﺮﺵ ﻭﳓﻦ ﻧﻘﻮﻝ ﺑﻞ ﻳﻘﻌﺪﻙ ﻓﺄﻗﺒﻞ ﻋﻠﻲ ﺷﺒﻪ ﺍﳌﻐﻀﺐ ﻭﻫﻮ ﻳﻘﻮﻝ ﺑﻠﻰ ﻭﺍﷲ ﺑﻠﻰ‬
‫ﻭﺍﷲ ﻳﻘﻌﺪﱐ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﺎﻧﺘﺒﻬﺖ ﲝﻴﺚ ﺃﻥ ﺍﻟﻔﻘﻴﻪ ﺃﺑﺎ ﺑﻜﺮ ﺃﲪﺪ ﺑـﻦ ﺳـﻠﻴﻤﺎﻥ‬
‫ﺍﻟﻨﺠﺎﺩ ﺍﶈﺪﺙ ﻗﺎﻝ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﻔﺮﺍﺀ ﻟﻮ ﺃﻥ ﺣﺎﻟﻔﺎ ﺣﻠـﻒ‬
‫ﺑﺎﻟﻄﻼﻕ ﺛﻼﺛﺎ ﺃﻥ ﺍﷲ ﻳﻘﻌﺪ ﳏﻤﺪﺍ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺍﺳﺘﻔﺘﺎﱐ ﻟﻘﻠﺖ ﻟـﻪ ﺻـﺪﻗﺖ‬
‫ﻭﺑﺮﺭﺕ ﻓﺄﺑﺼﺮ ﺣﻔﻈﻚ ﺍﷲ ﻣﻦ ﺍﳍﻮﻯ ﻛﻴﻒ ﺁﻝ ﺍﻟﻐﻠﻮ ‪‬ﺬﺍ ﺍﶈﺪﺙ ﺇﱃ ﻭﺟﻮﺏ‬
‫ﺍﻷﺧﺬ ﺑﺄﺛﺮ ﻣﻨﻜﺮ ﻭﺍﻟﻴﻮﻡ ﻓﲑﺩﻭﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺮﳛﺔ ﰲ ﺍﻟﻌﻠﻮ ﺑﻞ ﳛﺎﻭﻝ ﺑﻌـﺾ‬
‫ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻋﻠﻮﺍﻥ ﺃﻧﺒﺄﻧﺎ‬ ‫ﺍﻟﻄﻐﺎﻡ ﺃﻥ ﻳﺮﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ‬
‫ﺍﻟﺒﻬﺎﺀ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻧﺒﺄﻧﺎ ﻋﺒﺪ ﺍﳌﻐﻴﺚ ﺑﻦ ﺯﻫﲑ ﺃﻧﺒﺄﻧﺎ ﺍﺑﻦ ﻛﺎﺩﺵ ﺃﻧﺒﺄﻧﺎ ﳏﻤﺪ ﺑـﻦ‬
‫ﺍﻟﻌﺸﺎﺭﻱ ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﳐﻠـﺪ ﺣـﺪﺛﻨﺎ ﺍﻟﻌﺒـﺎﺱ‬
‫ﺍﻟﺪﻭﺭﻱ ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﻴﺪ ﻭﺫﻛﺮ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻳﺮﻭﻯ ﻓﻴﻪ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻭﺍﻟﻜﺮﺳﻲ‬
‫ﻭ ﻣﻮﺿﻊ ﺍﻟﻘﺪﻣﲔ ﻭﺿﺤﻚ ﺭﺑﻨﺎ ﻭﺣﺪﻳﺚ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻓﻘﺎﻝ ﻫـﺬﻩ ﺃﺣﺎﺩﻳـﺚ‬
‫ﺻﺤﺎﺡ ﲪﻠﻬﺎ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﻭﻫﻲ ﻋﻨﺪﻧﺎ ﺣﻖ ﻻ‬
‫ﻧﺸﻚ ﻓﻴﻬﺎ ﻭﻟﻜﻦ ﺇﺫﺍ ﻗﻴﻞ ﻟﻨﺎ ﻛﻴﻒ ﻭﺿﻊ ﻗﺪﻣﻪ ﻭﻛﻴﻒ ﻳﻀﺤﻚ ﻗﻠﻨﺎ ﻻ ﻧﻔﺴـﺮ‬
‫ﻫﺬﺍ ﻭﻻ ﲰﻌﻨﺎ ﺃﺣﺪﺍ ﻳﻔﺴﺮﻩ ﻛﺎﻥ ﺃﺑﻮ ﻋﺒﻴﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻹﺟﺘﻬﺎﺩ ﺭﺃﺳـﺎ ﰲ ﺍﻟﻠﻐـﺔ‬
‫ﺣﺴﺒﻚ ﺃﻥ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻗﺎﻝ ﺍﷲ ﳛﺐ ﺍﻹﻧﺼﺎﻑ ﺃﺑﻮ ﻋﺒﻴﺪ ﺃﻋﻠﻢ ﻣﲏ ﻭﻣﻦ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﻦ ﺃﲪﺪ ﺗﻮﰲ ﺃﺑﻮ ﻋﺒﻴﺪ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ ﻭﻗﺪ ﺃﻟﻒ ﻛﺘﺎﺏ‬
‫ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﻣﺎ ﺗﻌﺮﺽ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ ﺑﺘﻔﺴﲑ ﺑﻞ ﻋﻨﺪﻩ ﻻ ﺗﻔﺴﲑ ﻟـﺬﻟﻚ‬
‫ﻏﲑ ﻣﻮﺿﻊ ﺍﳋﻄﺎﺏ ﻟﻠﻌﺮﰊ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﻴﺴﻰ ﰲ ﺟﺎﻣﻌﺔ‬
‫ﳌﺎ ﺭﻭﻯ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻫﻮ ﺧﱪ ﻣﻨﻜﺮ ﻟﻮ ﺃﻧﻜﻢ ﺩﻟﻴـﺘﻢ ﲝﺒـﻞ ﺇﱃ ﺍﻷﺭﺽ‬
‫ﺍﻟﺴﻔﻠﻰ ﳍﺒﻂ ﻋﻠﻰ ﺍﷲ ﰒ ﻗﺮﺃ ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﺑﻜـﻞ‬
‫ﺷﻲﺀ ﻋﻠﻴﻢ ﻗﺎﻝ ﺃﺑﻮ ﻋﻴﺴﻰ ﻗﺮﺍﺀﺓ ﺭﺳﻮﻝ ﺍﷲ ﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﺭﺍﺩ ﳍﺒﻂ ﻋﻠﻰ‬
‫ﻋﻠﻢ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﰲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻛﺘﺎﺑﻪ ‪ 518 -‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻴﺴﻰ ﺇﺛﺮ ﻣﺎ ﺭﻭﻱ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺇﻥ ﺍﷲ ﻳﻘﺒـﻞ‬
‫ﺍﻟﺼﺪﻗﺔ ﻭﻳﺄﺧﺬﻫﺎ ﺑﻴﻤﻴﻨﻪ ﻓﲑﺑﻴﻬﺎ ﺭﻭﺕ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﳓﻮﻩ ﻭﻗﺪ ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻣﺎ ﻳﺸﺒﻬﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﻧﺰﻭﻝ ﺍﻟﺮﺏ ﺗﺒـﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻗﺎﻟﻮﺍ ﻗﺪ ﺛﺒﺖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻫﺬﺍ ﻭﻧﺆﻣﻦ ﺑﻪ ﻭﻻ ﻳﺘﻮﻫﻢ ﻭﻻ‬
‫ﻳﻘــــــــــــﺎﻝ ﻛﻴــــــــــــﻒ‬
‫ﻫﺬﺍ ﺭﻭﻱ ﻋﻦ ﻣﺎﻟﻚ ﻭﺍﺑﻦ ﻋﻴﻨﻴﺔ ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ ﰲ ﻫـﺬﻩ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺃﻣﺮﻭﻫــــــــﺎ ﺑــــــــﻼ ﻛﻴــــــــﻒ‬
‫ﻗﺎﻝ ﻭﻫﻜﺬﺍ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﺃﻣﺎ ﺍﳉﻬﻤﻴﺔ ﻓـﺄﻧﻜﺮﺕ‬
‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﻗﺎﻟﻮﺍ ﻫﺬﺍ ﺗﺸﺒﻴﻪ ﻭﻓﺴﺮﻭﻫﺎ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﻓﺴﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ) ﻗﻠﺖ‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻧﺒﺬ ﻛﻼﻣﻪ ﻭﻃﺮﺣﻪ ﺍﻟﺬﻫﱯ ﻳﻘﺮﺭ ﻛﻼﻡ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻌﺘﱪﻩ ﻣﻦ ﺟﻨﺲ ﺗﺄﻭﻳﻼﺕ ﺍﳉﻬﻤﻴﺔ ﻭﻳـﺮﺩﻩ ( ‪ .‬ﺣـﺪﻳﺚ‬
‫ﻳﺮﻭﻯ ﻋﻦ ﺳﻌﻴﺪ ﺍﳉﺮﻳﺮﻱ ﻋﻦ ﺳﻴﻒ ﺍﻟﺴﺪﻭﺳﻲ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ ﻗﺎﻝ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺟﻲﺀ ﺑﻨﺒﻴﻜﻢ ﻓﺄﻗﻌﺪ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻋﻠﻰ ﻛﺮﺳﻴﻪ ﻓﻘﻠﺖ ﻟﻠﺠﺮﻳﺮﻱ‬
‫ﻳﺎ ﺃﺑﺎ ﻣﺴﻌﻮﺩ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻛﺮﺳﻴﻪ ﺃﻟﻴﺲ ﻫﻮ ﻣﻌﻪ ﻗﺎﻝ ﻭﻳﻠﻜﻢ ﻫﺬﺍ ﺃﻗﺮ ﺣﺪﻳﺚ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻌﻴﲏ ﻫﺬﺍ ﻣﻮﻗﻮﻑ ﻭﻻ ﻳﺜﺒﺖ ﺇﺳﻨﺎﺩﻩ ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺍﳌﺴـﻤﻰ‬
‫ﺍﻟﺴﻨﺔ ﺍﳌﻨﺴﻮﺏ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳉﺰﺀ ‪ 1‬ﺻﻔﺤﺔ ‪ 585 - 301‬ﺣﺪﺛﲏ ﺃﰊ‬
‫ﺭﲪﻪ ﺍﷲ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋﻦ ﺳﻔﻴﺎﻥ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺒـﺪﺍﷲ ﺑـﻦ‬
‫ﺧﻠﻴﻔﺔ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺇﺫﺍ ﺟﻠﺲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻲ ﲰﻊ‬
‫ﻟﻪ ﺃﻃﻴﻂ ﻛﺄﻃﻴﻂ ﺍﻟﺮﺣﻞ ﺍﳉﺪﻳﺪ ‪ //‬ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ) ﻗﻠﺖ ﺑﻞ ﻻ ﳚﻮﺯ ﺍﻋﺘﻘﺎﺩﻩ‬
‫ﰲ ﺣﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ( ﺣﺪﺛﲏ ﺃﰊ ﻧﺎ ﻭﻛﻴﻊ ﲝﺪﻳﺚ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ‬
‫ﻋﺒﺪﺍﷲ ﺑﻦ ﺧﻠﻴﻔﺔ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺇﺫﺍ ﺟﻠﺲ ﺍﻟﺮﺏ ﺗﻌـﺎﱃ ﻋﻠـﻰ‬
‫ﺍﻟﻜﺮﺳﻲ ﻓﺎﻗﺸﻌﺮ ﺭﺟﻞ ﲰﺎﻩ ﺃﰊ ﻋﻨﺪ ﻭﻛﻴﻊ ﻓﻐﻀﺐ ﻭﻛﻴﻊ ﻭﻗﺎﻝ ﺃﺩﺭﻛﻨﺎ ﺍﻻﻋﻤﺶ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺳﻔﻴﺎﻥ ﳛﺪﺛﻮﻥ ‪‬ﺬﻩ ﺍﻻﺣﺎﺩﻳﺚ ﻻ ﻳﻨﻜﺮﻭ‪‬ﺎ ‪ //‬ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ‪ ) .‬ﺑﻞ ﺑﺎﻃﻞ (‬
‫ﺣﺪﺛﲏ ﺃﰊ ﻧﺎ ﻋﺒﺪﺍﻟﺼﻤﺪ ﻧﺎ ﺃﰊ ﻧﺎ ﳏﻤﺪ ﺑﻦ ﺟﺤﺎﺩﺓ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ ﻋـﻦ‬
‫ﻋﻤﺎﺭﺓ ﺑﻦ ﻋﻤﲑ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻗﺎﻝ ﺍﻟﻜﺮﺳﻲ ﻣﻮﺿﻊ ﺍﻟﻘﺪﻣﲔ ﻭﻟﻪ ﺍﻃﻴﻂ ﻛﺄﻃﻴﻂ‬
‫ﺍﻟﺮﺣﻞ ‪ //‬ﰲ ﺇﺳﻨﺎﺩﻩ ﺍﻧﻘﻄﺎﻉ ) ﻗﻠﺖ ﻏﲑ ﺻﺤﻴﺢ ( ﺣﺪﺛﲏ ﺃﰊ ﻧﺎ ﺭﺟـﻞ ﺛﻨـﺎ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻋﻦ ﺍﻟﺴﺪﻱ ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﰲ ﻗﻮﻟﻪ ﻋﺰﻭﺟﻞ ﻭﺳﻊ ﻛﺮﺳﻴﻪ ﺍﻟﺴـﻤﻮﺍﺕ‬
‫ﻭﺍﻵﺭﺽ ﻗﺎﻝ ﺃﻥ ﺍﻟﺼﺨﺮﺓ ﺍﻟﱵ ﲢﺖ ﺍﻷﺭﺽ ﺍﻟﺴﺎﺑﻌﺔ ﻭﻣﻨﺘـﻬﻰ ﺍﳋﻠـﻖ ﻋﻠـﻰ‬
‫ﺃﺭﺟﺎﺋﻬﺎ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻟﻜﻞ ﻣﺎﻟﻚ ﻣﻨﻬﻢ ﺍﺭﺑﻌﺔ ﻭﺟﻮﻩ ﻭﺟﻪ ﺍﻧﺴﺎﻥ ﻭﻭﺟﻪ ﺍﺳﺪ‬
‫ﻭﻭﺟﻪ ﻧﺴﺮ ﻭﻭﺟﻪ ﺛﻮﺭ ﻓﻬﻢ ﻗﻴﺎﻡ ﻋﻠﻴﻬﺎ ﻗﺪ ﺃﺣـﺎﻃﻮﺍ ﺑـﺎﻷﺭﺽ ﻭﺍﻟﺴـﻤﻮﺍﺕ‬
‫ﻭﺭﺅﻭﺳﻬﻢ ﲢﺖ ﺍﻟﻜﺮﺳﻲ ﻭﺍﻟﻜﺮﺳﻲ ﲢﺖ ﺍﻟﻌﺮﺵ ﻗﺎﻝ ﻭﻫﻮ ﻭﺍﺿﻊ ﺭﺟﻠﻴﻪ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻲ ‪ //‬ﰲ ﺇﺳﻨﺎﺩﻩ ﳎﻬﻮﻝ ) ﻗﻠﺖ ﺑﻞ ﻣﻜﺬﻭﺏ ( ﺣـﺪﺛﲏ ﺃﰊ‬
‫ﻭﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺑﻦ ﲪﺎﺩ ﺍﻟﻨﺮﺳﻲ ﻗﺎﻻ ﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ ﻧﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﺃﰊ‬
‫ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻠﻴﻔﺔ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺇﺫﺍ ﺟﻠﺲ ﺗﺒـﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻲ ﲰﻊ ﻟﻪ ﺃﻃﻴﻂ ﻛﺄﻃﻴﻂ ﺍﻟﺮﺣﻞ ﺍﳉﺪﻳﺪ ‪ //‬ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ )‬
‫ﻗﻠﺖ ﻻ ﻳﺼﺢ ﲝﺎﻝ ( ﺣﺪﺛﲏ ﺃﰊ ﻧﺎ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺣﺪﺛﲏ ﺃﰊ ﻧـﺎ‬
‫ﳏﻤﺪ ﺑﻦ ﺟﺤﺎﺩﺓ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ ﻋﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﻋﻤﲑ ﻋـﻦ ﺃﰊ ﻣﻮﺳـﻰ‬
‫ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ ﺍﻟﻜﺮﺳﻲ ﻣﻮﺿﻊ ﺍﻟﻘﺪﻣﲔ ﻭﻟﻪ ﺃﻃﻴﻂ ﻛﺄﻃﻴﻂ ﺍﻟﺮﺣﻞ ‪ //‬ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﰲ ‪ 588‬ﺣﺪﺛﲏ ﺃﰊ ﻧﺎ ﺃﺑﻮ ﺍﳌﻐﲑﺓ ﺣﺪﺛﺘﻨﺎ ﻋﺒﺪﺓ ﺑﻨﺖ ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ‬
‫ﻋﻦ ﺃﺑﻴﻬﺎ ﺧﺎﻟﺪ ﺍﺑﻦ ﻣﻌﺪﺍﻥ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺮﲪﻦ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻴﺜﻘﻞ ﻋﻠﻰ‬
‫ﲪﻠﺔ ﺍﻟﻌﺮﺵ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺇﺫﺍ ﻗﺎﻡ ﺍﳌﺸﺮﻛﻮﻥ ﺣﱴ ﺇﺫﺍ ﻗﺎﻡ ﺍﳌﺴﺒﺤﻮﻥ ﺧﻔﻒ ﻋﻦ‬
‫ﲪﻠﺔ ﺍﻟﻌﺮﺵ ‪ //‬ﰲ ﺳﻨﺪﻩ ﻋﺒﺪﺓ ﺑﻨﺖ ﺧﺎﻟﺪ ) ﻻ ﻳﺼﺢ ( ‪ .‬ﻛﺘـﺐ ﺇﱄ ﻋﺒـﺎﺱ‬
‫ﺍﻟﻌﻨﱪﻱ ﻛﺘﺒﺖ ﺇﻟﻴﻚ ﲞﻄﻲ ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﻣﻌﻘﻞ ﺑﻦ ﻣﻨﺒـﻪ‬
‫ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﻣﻌﻘﻞ ﻗﺎﻝ ﲰﻌﺖ ﻭﻫﺒﺎ )ﻗﺎﻝ ﺍﳌﺰﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ‪:‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﻣﻌﻘﻞ ﺑﻦ ﻣﻨﺒﻪ ﺑﻦ ﻛﺎﻣﻞ ﺍﻟﻴﻤﺎﱏ ‪ ،‬ﺃﺑـﻮ ﻫﺸـﺎﻡ‬
‫ﺍﻟﺼﻨﻌﺎﱏ ‪ .‬ﺍﻫـ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﻣﺮﱘ ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ :‬ﺛﻘـﺔ ‪،‬‬
‫ﺭﺟﻞ ﺻﺪﻕ ﻭ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﱴ ﻳﺮﻭﻳﻬﺎ ﻋﻦ ﻭﻫﺐ ﻋﻦ ﺟﺎﺑﺮ ﻟﻴﺴﺖ ﺑﺸﻰﺀ ﺇﳕﺎ ﻫﻮ‬
‫ﻛﺘﺎﺏ ﻭﻗﻊ ﺇﻟﻴﻬﻢ ‪ ،‬ﻭ ﱂ ﻳﺴﻤﻊ ﻭﻫﺐ ﻣﻦ ﺟﺎﺑﺮ ﺷﻴﺌﺎ ﻗﺎﻝ ﺍﳊـﺎﻓﻆ ﰲ ‪‬ـﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ‪ : 316 / 1‬ﺃﻣﺎ ﺇﻣﻜﺎﻥ ﺍﻟﺴﻤﺎﻉ ﻓﻼ ﺭﻳﺐ ﻓﻴﻪ ﻭ ﻟﻜﻦ ﻫﺬﺍ ﰱ ﳘﺎﻡ ‪،‬‬
‫ﻓﺄﻣﺎ ﺃﺧﻮﻩ ﻭﻫﺐ ﺍﻟﺬﻯ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺒﺤﺚ ﻓﻼ ﻣﻼﺯﻣﺔ ﺑﻴﻨﻬﻤﺎ ﻭ ﻻﳛﺴﻦ ﺍﻻﻋﺘﺮﺍﺽ‬
‫ﻋﻠﻰ ﺍﺑﻦ ﻣﻌﲔ ﺑﺬﻟﻚ ﺍﻹﺳﻨﺎﺩ ﻓﺈﻥ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﺑﻦ ﻣﻌﲔ ﻛﺎﻥ ﻳﻐﻠﻂ ﺇﲰﺎﻋﻴـﻞ ﰱ‬
‫ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻋﻦ ﻭﻫﺐ " ﺳﺄﻟﺖ ﺟﺎﺑﺮﺍ " ﻭ ﺍﻟﺼﻮﺍﺏ ﻋﻨﺪﻩ " ﻋﻦ ﺟﺎﺑﺮ " ‪ ،‬ﻭ ﺍﷲ‬
‫ﺃﻋﻠﻢ ‪ .‬ﻭ ﺃﻣﺎ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺍﻟﻔﺎﺳﻰ ﺃﻥ ﺇﲰﺎﻋﻴﻞ ﻻ ﻳﻌﺮﻑ ‪ ،‬ﻓﻤﺮﺩﻭﺩ ﻋﻠﻴﻪ ‪( .‬‬
‫ﻳﻘﻮﻝ ﻭﺫﻛﺮ ﻣﻦ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ ﺇﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻟﺒﺤـﺎﺭ ﻟﻔـﻲ‬
‫ﺍﳍﻴﻜﻞ ﻭﺃﻥ ﺍﳍﻴﻜﻞ ﻟﻔﻲ ﺍﻟﻜﺮﺳﻲ ﻭﺃﻥ ﻗﺪﻣﻴﻪ ﻟﻌﻠﻰ ﺍﻟﻜﺮﺳﻲ ﻭﻫﻮ ﳛﻤﻞ ﺍﻟﻜﺮﺳﻲ‬
‫ﻭﻗﺪ ﻋﺎﺩ ﺍﻟﻜﺮﺳﻲ ﻛﺎﻟﻨﻌﻞ ﰲ ﻗﺪﻣﻴﻪ ‪ //‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ‪ .‬ﻫﻜﺬﺍ ﻗـﺎﻝ ﳏﻘـﻖ‬
‫ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻗﻠﺖ ﺑﻞ ﻫﻮ ﻏﲑ ﺻﺤﻴﺢ ‪ .‬ﺣﺪﺛﲏ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺃﰊ ﻛﺮﳝـﺔ‬
‫ﺍﳊﺮﺍﱐ ﺃﺑﻮ ﺍﲪﺪ ﺃﻣﻼﻩ ﻋﻠﻴﻨﺎ ﺇﻣﻼﺀ ﰲ ﺩﺍﺭ ﻛﻌﺐ ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺃﰊ‬
‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺧﺎﻟﺪ ﺑﻦ ﺃﰊ ﻳﺰﻳﺪ ﺣﺪﺛﲏ ﺯﻳﺪ ﺑﻦ ﺃﰊ ﺃﻧﻴﺴﺔ ﻋﻦ ﺍﳌﻨﻬﺎﻝ ﺑﻦ ﻋﻤـﺮﻭ‬
‫ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﻣﺴﺮﻭﻕ ﺑﻦ ﺍﻷﺟﺪﻉ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺍﺑـﻦ‬
‫ﻣﺴﻌﻮﺩ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﳚﻤﻊ ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﳌﻴﻘﺎﺕ‬
‫ﻳﻮﻡ ﻣﻌﻠﻮﻡ ﻗﻴﺎﻣﺎ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺷﺎﺧﺼﺔ ﺃﺑﺼﺎﺭﻫﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻳﻨﺘﻈـﺮﻭﻥ ﻓﺼـﻞ‬
‫ﺍﻟﻘﻀﺎﺀ ﻗﺎﻝ ﻓﻴﻨﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻇﻠﻞ ﺍﻟﻐﻤﺎﻡ ﻣﻦ ﺍﻟﻌﺮﺵ ﺇﱃ ﺍﻟﻜﺮﺳﻲ ﰒ ﻳﻨـﺎﺩﻱ‬
‫ﻣﻨﺎﺩ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﱂ ﺗﺮﺿﻮﺍ ﻣﻦ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻭﺭﺯﻗﻜﻢ ﻭﺃﻣﺮﻛﻢ ﺃﻥ ﺗﻌﺒﺪﻭﻩ‬
‫ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﺃﻥ ﻳﻮﱄ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻨﻜﻢ ﻣﺎ ﻛﺎﻥ ﻳﺘﻮﱃ ﻭﻳﻌﺒﺪ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫ﺃﻟﻴﺲ ﺫﻟﻚ ﻋﺪﻻ ﻣﻦ ﺭﺑﻜﻢ ﻗﺎﻟﻮﺍ ﺑﻠﻰ ﻗﺎﻝ ﻓﻠﻴﻨﻄﻠﻖ ﻛﻞ ﻗـﻮﻡ ﺇﱃ ﻣـﺎ ﻛـﺎﻧﻮﺍ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻳﻌﺒﺪﻭﻥ ﻭﻳﺘﻮﻟﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺎﻝ ﻓﻴﻨﻄﻠﻘﻮﻥ ﻭﳝﺜﻞ ﳍﻢ ﺃﺷﺒﺎﻩ ﻣﺎ ﻛـﺎﻧﻮﺍ ﻳﻌﺒـﺪﻭﻥ‬
‫ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻨﻄﻠﻖ ﺇﱃ ﺍﻟﺸﻤﺲ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻄﻠـﻖ ﺇﱃ ﺍﻟﻘﻤـﺮ ﻭﺇﱃ ﺍﻷﻭﺛـﺎﻥ‬
‫ﻭﺍﳊﺠﺎﺭﺓ ﻭﺃﺷﺒﺎﻩ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ﻗﺎﻝ ﻭﳝﺜﻞ ﳌﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﻋﻴﺴـﻰ ﺷـﻴﻄﺎﻥ‬
‫ﻋﻴﺴﻰ ﻭﳝﺜﻞ ﳌﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﻋﺰﻳﺮﺍ ﺷﻴﻄﺎﻥ ﻋﺰﻳﺮ ﻭﻳﺒﻘﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﻭﺃﻣﺘﻪ ﻗﺎﻝ ﻓﻴﺘﻤﺜﻞ ﺍﻟﺮﺏ ﺟﻞ ﻭﻋﺰ ﻓﻴﺄﺗﻴﻬﻢ ﻓﻴﻘﻮﻝ ﳍﻢ ﻣﺎ ﻟﻜﻢ ﻻ ﺗﻨﻄﻠﻘﻮﻥ‬
‫ﻛﻤﺎ ﺍﻧﻄﻠﻖ ﺍﻟﻨﺎﺱ ﻓﻴﻘﻮﻟﻮﻥ ﺇﻥ ﻟﻨﺎ ﺇﳍﺎ ﻓﻴﻘﻮﻝ ﻭﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ ﺇﻥ ﺭﺃﻳﺘﻤﻮﻩ ﻓﻴﻘﻮﻟﻮﻥ‬
‫ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ ﻋﻼﻣﺔ ﺇﺫﺍ ﺭﺃﻳﻨﺎﻩ ﻋﺮﻓﻨﺎﻫﺎ ﻓﻴﻘﻮﻝ ﻣﺎ ﻫﻲ ﻳﻘﻮﻟﻮﻥ ﻳﻜﺸﻒ ﻋﻦ ﺳـﺎﻗﻪ‬
‫ﻗﺎﻝ ﻓﻌﻨﺪ ﺫﻟﻚ ﻳﻜﺸﻒ ﺍﷲ ﻋﻦ ﺳﺎﻗﻪ ﻓﻴﺨﺮ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﺑﻈﻬﺮﻩ ﻃﺒﻖ ﻭﻳﺒﻘﻰ ﻗﻮﻡ‬
‫ﻇﻬﻮﺭﻫﻢ ﻛﺼﻴﺎﺻﻲ ﺍﻟﺒﻘﺮ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻟﺴﺠﻮﺩ ﻓﻼ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻭﻗـﺪ ﻛـﺎﻧﻮﺍ‬
‫ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻟﺴﺠﻮﺩ ﻭﻫﻢ ﺳﺎﳌﻮﻥ ﰒ ﻳﻘﻮﻝ ﺍﺭﻓﻌﻮﺍ ﺭﺅﻭﺳﻜﻢ ﻗـﺎﻝ ﻓﲑﻓﻌـﻮﻥ‬
‫ﺭﺅﻭﺳﻬﻢ ﻓﻴﻌﻄﻴﻬﻢ ﻧﻮﺭﻫﻢ ﻋﻠﻰ ﻗﺪﺭ ﺃﻋﻤﺎﳍﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﻧﻮﺭﻩ ﻣﺜﻞ ﺍﳉﺒﻞ‬
‫ﺍﻟﻌﻈﻴﻢ ﻳﺴﻌﻰ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﻧﻮﺭﻩ ﺍﺻﻐﺮ ﻣﻦ ﺫﻟﻚ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ‬
‫ﻧﻮﺭﻩ ﻣﺜﻞ ﺍﻟﻨﺨﻠﺔ ﺑﻴﻤﻴﻨﻪ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﻧﻮﺭﻩ ﺍﺻﻐﺮ ﻣﻦ ﺫﻟﻚ ﺣـﱴ ﻳﻜـﻮﻥ‬
‫ﺁﺧﺮﻫﻢ ﺭﺟﻼ ﻳﻌﻄﻲ ﻧﻮﺭﻩ ﻋﻠﻰ ﺇ‪‬ﺎﻡ ﻗﺪﻣﻪ ﻓﻴﻀﺊ ﻣﺮﺓ ﻭﻳﻄﻔﺊ ﻣﺮﺓ ﻓﺈﺫﺍ ﺃﺿـﺎﺀ‬
‫ﻗﺪﻡ ﻗﺪﻣﻪ ﻓﻤﺸﻰ ﻭﺇﺫﺍ ﺍﻃﻔﺊ ﻗﺎﻡ ﻗﺎﻝ ﻭﺍﻟﺮﺏ ﺟﻞ ﻭﻋﺰ ﺃﻣﺎﻣﻬﻢ ﺣﱴ ﳝﺮ ﰲ ﺍﻟﻨﺎﺭ‬
‫ﻭﻳﺒﻘﻰ ﺃﺛﺮﻩ ﻛﺤﺪ ﺍﻟﺴﻴﻒ ﺩﺣﺾ ﻣﺰﻟﺔ ﻗﺎﻝ ﻭﻳﻘﻮﻝ ﻣﺮﻭﺍ ﻓﻴﻤﺮﻭﻥ ﻋﻠـﻰ ﻗـﺪﺭ‬
‫ﺫﻧﻮ‪‬ﻢ ﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﻄﺮﻓﺔ ﺍﻟﻌﲔ ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺎﻟﱪﻕ ﻭﻣﻨـﻬﻢ ﻣـﻦ ﳝـﺮ‬
‫ﻛﺎﻟﺴﺤﺎﺏ ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺎﻟﺮﻳﺢ ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺎﻧﻘﻀﺎﺽ ﺍﻟﻜﻮﺍﻛﺐ ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﳝﺮ ﻛﺸﺪ ﺍﻟﻔﺮﺱ ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺸﺪ ﺍﻟﺮﺟﻞ ﺣﱴ ﳝﺮ ﺍﻟﺬﻱ ﺃﻋﻄﻲ ﻧـﻮﺭﻩ‬
‫ﻋﻠﻰ ﺇ‪‬ﺎﻡ ﻗﺪﻣﻪ ﳛﺒﻮﺍ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ﲣﺮ ﻳﺪ ﻭﺗﻌﻠﻖ ﻳﺪ ﻭﲣﺮ ﺭﺟـﻞ‬
‫ﻭﺗﻌﻠﻖ ﺭﺟﻞ ﻭﺗﺼﻴﺐ ﺟﻮﺍﻧﺒﻪ ﺍﻟﻨﺎﺭ ﻗﺎﻝ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﱴ ﳜﻠﺺ ﻓﺈﺫﺍ ﺧﻠﺺ‬
‫ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﰒ ﻗﺎﻝ ﺍﳊﻤﺪ ﷲ ﻟﻘﺪ ﺃﻋﻄﺎﱐ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﱂ ﻳﻌﻂ ﺃﺣﺪﺍ ﺇﺫ ﳒﺎﱐ ﻣﻨﻬﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺑﻌﺪ ﺇﺫ ﺭﺃﻳﺘﻬﺎ ﻗﺎﻝ ﻓﻴﻨﻄﻠﻖ ﺑﻪ ﺇﱃ ﻏﺪﻳﺮ ﻋﻨﺪ ﺑﺎﺏ ﺍﳉﻨﺔ ﻓﻴﻐﺘﺴﻞ ﻗﺎﻝ ﻓﻴﻌﻮﺩ ﺇﻟﻴﻪ‬
‫ﺭﻳﺢ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺃﻟﻮﺍ‪‬ﻢ ﻗﺎﻝ ﺍﳊﺪﻳﺚ ‪ //‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ‪ .‬ﻫﻜﺬﺍ ﻗـﺎﻝ ﳏﻘـﻖ‬
‫ﺍﻟﻜﺘﺎﺏ ) ﻗﻠﺖ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﻠﺨﻴﺺ ﺍﳌﺴﺘﺪﺭﻙ " ﻣﺎ ﺃﻧﻜﺮﻩ ﻋﻠـﻰ ﺟـﻮﺩﺓ‬
‫ﺇﺳﻨﺎﺩﻩ ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ ﻓﻴﻪ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﺪﺍﻻﱏ ﺍﻷﺳﺪﻯ ﺍﻟﻜﻮﰱ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺍﲰﻪ‬
‫ﻳﺰﻳـــــــــــــﺪ ﺑـــــــــــــﻦ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺳﻼﻣﺔ ‪ ،‬ﻭ ﻳﻘﺎﻝ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺎﺻﻢ ‪ ،‬ﻭ ﻳﻘﺎﻝ‬
‫‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻫﻨﺪ ‪ ،‬ﻭ ﻳﻘﺎﻝ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻭﺍﺳﻂ ‪ ،‬ﻭ‬
‫ﻳﻘﺎﻝ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﺎﺑﻂ ﻣﺘﻜﻠﻢ ﻭﻣﻄﻌﻮﻥ ﻓﻴﻪ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ﰲ‬
‫ﺍﻟﻄﺒﻘﺎﺕ " ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍ‪‬ﺮﻭﺣﲔ " ﻛﺎﻥ ﻛﺜﲑ ﺍﳋﻄـﺄ‬
‫ﻓﺎﺣﺶ ﺍﻟﻮﻫﻢ ﳜﺎﻟﻒ ﺍﻟﺜﻘﺎﺕ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺣﱴ ﺇﺫﺍ ﲰﻌﻬـﺎ ﺍﳌﺒﺘـﺪﺉ ﰲ ﻫـﺬﻩ‬
‫ﺍﻟﺼﻨﺎﻋﺔ ﻋﻠﻢ ﺃ‪‬ﺎ ﻣﻌﻤﻮﻟﺔ ﺃﻭ ﻣﻘﻠﻮﺑﺔ ﻻ ﳚﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﺇﺫﺍ ﱂ ﻳﻮﺍﻓﻖ ﺍﻟﺜﻘﺎﺕ‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﻋﻨﻬﻢ ﺑﺎﳌﻌﻀﻼﺕ ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪82 / 12‬‬
‫‪:‬ﻭ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳊﺮﰉ ‪ :‬ﻭ ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺳﻌﺪ ‪ :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ‪ ) .‬؟ ) ﻭ ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﰱ " ﺍﻟﻀﻌﻔﺎﺀ " ‪ :‬ﻛﺎﻥ ﻛـﺜﲑ‬
‫ﺍﳋﻄﺄ ﻓﺎﺣﺶ ﺍﻟﻮﻫﻢ ‪ ،‬ﺧﺎﻟﻒ ﺍﻟﺜﻘﺎﺕ ﰱ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﺣﱴ ﺇﺫﺍ ﲰﻌﻬﺎ ﺍﳌﺒﺘﺪﻯ ﰱ‬
‫ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﻋﻠﻢ ﺃ‪‬ﺎ ﻣﻌﻤﻮﻟﺔ ﺃﻭ ﻣﻘﻠﻮﺑﺔ ‪ ،‬ﻻ ﳚﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﺇﺫﺍ ﻭﺍﻓـﻖ ‪،‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺑﺎﳌﻌﻀﻼﺕ ‪ .‬ﻭ ﺫﻛﺮﻩ ﺍﻟﻜﺮﺍﺑﻴﺴﻰ ﰱ ﺍﳌﺪﻟﺴﲔ ﻭ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﱪ ‪ :‬ﻟﻴﺲ ﲝﺠﺔ ‪ .‬ﺍﻫـ ﻋﻨﺪ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺻﺪﻭﻕ ﳜﻄﻰﺀ ﻛﺜﲑﺍ ﻭ ﻛﺎﻥ ﻳﺪﻟﺲ ‪،‬‬
‫ﻗﻠﺖ ﻫﺬﺍ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﻨﺎﻋﺔ ﺍﳊﺪﻳﺜﻴﺔ ﺃﻣﺎ ﻣﺘﻨﻪ ﻓﻬﻮ ﻣﻨﻜﺮ ﺑﺎﻃﻞ ﻻ ﻳﺼﺢ ﻋـﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ( ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺍﻟﻌﻠﻮ ‪ :‬ﺣﺪﻳﺚ ﻛﺘﺐ ﺑﻪ ﺇﻟﻴﻨﺎ ﳛﲕ ﺑﻦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺃﻧﺒﺄﻧﺎ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳊﺎﻓﻆ‬
‫ﺃﻧﺒﺄﻧﺎ ﻣﺴﻌﻮﺩ ﺍﻟﺜﻘﻔﻲ ﺃﻧﺒﺄﻧﺎ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻣﻨﺪﻩ ﺃﻧﺒﺄﻧﺎ ﺃﰊ ﺃﺑﻮ ﻋﺒـﺪ ﺍﷲ ﺃﻧﺒﺄﻧـﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺣﺪﺛﻨﺎ ﺍﻟﺼﻨﻌﺎﱐ ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﻴﺪ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺳﻠﻤﺔ‬
‫ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﻦ ﺯﻳﺪ ﻋﻦ ﺍﳌﻨﻬﺎﻝ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻋﻦ ﻣﺴﺮﻭﻕ ﻗﺎﻝ ﺣﺪﺛﻨﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ﳚﻤﻊ ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﳌﻴﻘﺎﺕ ﻳﻮﻡ ﻣﻌﻠﻮﻡ‬
‫ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺷﺎﺧﺼﺔ ﺃﺑﺼﺎﺭﻫﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻳﻨﺘﻈﺮﻭﻥ ﻓﺼﻞ ﺍﻟﻘﻀﺎﺀ ﻭﻳﻨﺰﻝ ﺍﷲ ﰲ‬
‫ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ﻣﻦ ﺍﻟﻌﺮﺵ ﺇﱃ ﺍﻟﻜﺮﺳﻲ ﰒ ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﱂ ﺗﺮﺿﻮﺍ ﻣﻦ‬
‫ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻭﺭﺯﻗﻜﻢ ﻭﺃﻣﺮﻛﻢ ﺃﻥ ﺗﻌﺒﺪﻭﻩ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﺃﻥ ﻳﻮﱄ‬
‫ﻛﻞ ﻧﺎﺱ ﻣﺎ ﻛﺎﻥ ﻳﺘﻮﱃ ﻭﻳﻌﺒﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻟﻴﺲ ﺫﻟﻚ ﻋﺪﻻ ﻣﻦ ﺭﺑﻜﻢ ﻗﺎﻟﻮﺍ ﺑﻠـﻰ‬
‫ﻓﻴﻨﻄﻠﻘﻮﻥ ﻓﻴﺘﻤﺜﻞ ﳍﻢ ﺃﺷﺒﺎﻩ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻨﻄﻠـﻖ ﺇﱃ ﺍﻟﺸـﻤﺲ‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻄﻠﻖ ﺇﱃ ﺍﻟﻘﻤﺮ ﻭﺇﱃ ﺍﻷﻭﺛﺎﻥ ﻭﻳﺘﻤﺜﻞ ﳌﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﻋﻴﺴﻰ ﺷـﻴﻄﺎﻥ‬
‫ﻋﻴﺴﻰ ﻭﳌﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﻋﺰﻳﺮﺍ ﺷﻴﻄﺎﻥ ﻋﺰﻳﺮ ﻭﻳﺒﻘﻰ ﳏﻤﺪ ﻭﺃﻣﺘﻪ ﻓﻴﺘﻤﺜـﻞ ﺍﻟـﺮﺏ‬
‫ﻋﺰﻭﺟﻞ ﳍﻢ ﻓﻴﺄﺗﻴﻬﻢ ﻓﻴﻘﻮﻝ ﻣﺎﻟﻜﻢ ﻻ ﺗﻨﻄﻠﻘﻮﻥ ﻛﻤﺎ ﺍﻧﻄﻠﻖ ﺍﻟﻨﺎﺱ ﻓﻴﻘﻮﻟﻮﻥ ﺑﻴﻨﻨﺎ‬
‫ﻭﺑﻴﻨﻪ ﻋﻼﻣﺔ ﻓﺈﺫﺍ ﺭﺃﻳﻨﺎﻩ ﻋﺮﻓﻨﺎﻩ ‪ .‬ﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﻬﺪﻱ ﺣﺪﺛﻨﺎ ﻋﺒﺪ‬
‫ﺍﻟﺴﻼﻡ ﺑﻦ ﺣﺮﺏ ﻋﻦ ﺃﰊ ﺧﺎﻟﺪ ﺑﻦ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺪﺍﻻﱐ ﻋﻦ ﺍﳌﻨﻬﺎﻝ ﺑـﻦ‬
‫ﻋﻤﺮﻭ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﻣﺴﺮﻭﻕ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ ﳚﻤﻊ‬
‫ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﳌﻴﻘﺎﺕ ﻳﻮﻡ ﻣﻌﻠﻮﻡ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺷﺎﺧﺼـﺔ ﺃﺑﺼـﺎﺭﻫﻢ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ ﻳﻨﺘﻈﺮﻭﻥ ﻓﺼﻞ ﺍﻟﻘﻀﺎﺀ ﻭﻳﻨﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ﻣﻦ ﺍﻟﻌﺮﺵ‬
‫ﺇﱃ ﺍﻟﻜﺮﺳﻲ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺍﻷﺻﺒﻬﺎﱐ ﻭﺍﳊﺴﲔ ﺑﻦ ﲪﻴﺪ ﺑﻦ‬
‫ﺍﻟﺮﺑﻴﻊ ﻭﻏﲑﳘﺎ ﻋﻦ ﺍﻟﻨﻬﺪﻱ ‪ 220 -‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻭﺍﺭﺓ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﻭﺃﺑﻮ‬
‫ﺃﻣﻴﺔ ﺍﻟﻄﺮﺳﻮﺳﻲ ﻗﺎﻟﻮﺍ ﺃﻧﺒﺄﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺃﰊ ﻛﺮﳝﺔ ﺍﳊﺮﺍﱐ ﺣﺪﺛﻨﺎ ﳏﻤﺪ‬
‫ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﺃﰊ ﻳﺰﻳﺪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﰊ ﺃﻧﻴﺴﺔ ﻋﻦ ﺍﳌﻨﻬﺎﻝ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ‬
‫ﺃﰊ ﻋﺒﻴﺪﺓ ﻋﻦ ﻣﺴﺮﻭﻕ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ ﳚﻤﻊ ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‬
‫ﳌﻴﻘﺎﺕ ﻳﻮﻡ ﻣﻌﻠﻮﻡ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺷﺎﺧﺼﺔ ﺃﺑﺼﺎﺭﻫﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻳﻨﺘﻈﺮﻭﻥ ﻓﺼـﻞ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﻳﻨﺰﻝ ﺍﷲ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ﻣﻦ ﺍﻟﻌﺮﺵ ﺇﱃ ﺍﻟﻜﺮﺳﻲ ﺍﳊﺪﻳﺚ ﺑﻄﻮﻟـﻪ‬
‫ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ‪ .‬ﻗﻠﺖ ﻫﻜﺬﺍ ﻗﺎﻝ ﳏﻘﻖ ﺍﻟﻜﺘﺎﺏ ‪ .‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻭﻫـﻮ‬
‫ﻟﻴﺲ ﲝﺴﻦ ﺟﺰﻣﺎ ‪ ،‬ﺑﻞ ﻧﺴﺒﺔ ﺍﻟﻨﻘﻠﺔ ﻭﺍﻟﺘﺤﺮﻙ ﷲ ﺿﻼﻝ ﻭﻛﻔـﺮﺍﻥ ‪ .‬ﻗـﺎﻝ‬
‫ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻠﻮ ‪ :‬ﺣﺪﻳﺚ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺀﺍﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﳚﻤﻊ ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﳌﻴﻘﺎﺕ ﻳﻮﻡ‬
‫ﻣﻌﻠﻮﻡ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺷﺎﺧﺼﺔ ﺃﺑﺼﺎﺭﻫﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻳﻨﺘﻈﺮﻭﻥ ﻓﺼـﻞ ﺍﻟﻘﻀـﺎﺀ ‪،‬‬
‫ﻓﻴﻨﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻌﺮﺵ ﺇﱃ ﺍﻟﻜﺮﺳﻲ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ " ﻓﻴـﻪ ﺍﻧﻘﻄـﺎﻉ‬
‫ﳏﺘﻤﻞ ‪ .‬ﺍﻧﺘﻬﻰ ‪ ) .‬ﻗﻠﺖ ﺑﻞ ﻫﻮ ﻏﲑ ﺻﺤﻴﺢ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﻋﻠﻮﻩ ﻓﻴﻪ ﺍﻧﻘﻄـﺎﻉ‬
‫ﳏﺘﻤﻞ ‪ ،‬ﻗﻠﺖ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ ﻗﺎﻝ ﺍﳌﺰﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﺭﻭﻯ‬
‫ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻭﺃﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ﻗﺎﻝ ﺍﳌﺰﻯ ‪ :‬ﻗﺎﻝ‬
‫ﺷﻌﺒﺔ ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ :‬ﻫﻞ ﺗﺬﻛﺮ ﻣﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺷﻴﺌﺎ ؟ ﻗﺎﻝ ‪ :‬ﻻ ﻭ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ ‪ :‬ﻻ ﻳﻌﺮﻑ ﺍﲰﻪ ‪ ،‬ﻭ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ ﺷﻴﺌﺎ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ : 75 / 5‬ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰱ " ﺍﻟﺜﻘﺎﺕ " ‪،‬‬
‫ﻭ ﻗﺎﻝ ‪ :‬ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ ﺷﻴﺌﺎ ﻗﺎﻝ ﺍﺑﻦ ﺃﰉ ﺣﺎﰎ ﰱ " ﺍﳌﺮﺍﺳﻴﻞ " ‪ :‬ﻗﻠﺖ ﻷﰉ ‪:‬‬
‫ﻫﻞ ﲰﻊ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻦ ﺃﺑﻴﻪ ؟ ﻗﺎﻝ ‪ :‬ﻳﻘﺎﻝ ﺇﻧﻪ ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ‪ ،‬ﻗﻠﺖ ‪ :‬ﻓﺈﻥ ﻋﺒـﺪ‬
‫ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯﻳﺎﺩ ﻳﺮﻭﻯ ﻋﻦ ﺃﰉ ﻣﺎﻟﻚ ﺍﻷﺷﺠﻌﻰ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰉ ﻫﻨﺪ ﻋﻦ ﺃﰉ‬
‫ﻋﺒﻴﺪﺓ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺧﺮﺟﺖ ﻣﻊ ﺃﰉ ﻟﺼﻼﺓ ﺍﻟﺼﺒﺢ ‪ .‬؟ ! ﻗﺎﻝ ﺃﰉ ‪ :‬ﻣﺎ ﺃﺩﺭﻯ ﻣﺎ ﻫﺬﺍ‬
‫‪ ،‬ﻭ ﻣﺎ ﺃﺩﺭﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰉ ﻫﻨﺪ ﻣﻦ ﻫﻮ ‪ .‬ﻭ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ ﰱ " ﺍﻟﻌﻠﻞ ﺍﻟﻜﺒﲑ "‬
‫‪ :‬ﻗﻠﺖ ﶈﻤﺪ ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﺎ ﺍﲰﻪ ؟ ﻓﻠﻢ ﻳﻌﺮﻑ ﺍﲰﻪ ‪ ،‬ﻭ ﻗﺎﻝ ‪ :‬ﻫﻮ ﻛﺜﲑ ﺍﻟﻐﻠﻂ ‪.‬‬
‫ﺍﻻﺳﻢ ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﳍﺬﱃ ﺍﻟﻜﻮﰱ ﻗﻴﻞ ﺍﲰﻪ ﻋﺎﻣﺮ ( ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ﻭﻟﻴﺲ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﻨﺰﻭﻝ ﻣﻦ ﺍﻟﻌﺮﺵ ﺇﱃ ﺍﻟﻜﺮﺳﻲ‬
‫ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﻋﺒﻴﺪﺓ ﻋﻦ ﻣﺴﺮﻭﻕ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻭﻫﺬﺍ ﻧﺼﻪ ‪ :‬ﻭﰲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ ﺍﳉﺰﺀ ‪ 4‬ﺻﻔﺤﺔ ‪8751 - :632‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ‬
‫ﺩﺣﻴﻢ ﺍﻟﺸﻴﺒﺎﱐ ﺑﺎﻟﻜﻮﻓﺔ ﻣﻦ ﺃﺻﻞ ﻛﺘﺎﺑﻪ ﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﺎﺯﻡ ﺑﻦ ﺃﰊ ﻋﺰﺭﺓ ﺍﻟﻐﻔﺎﺭﻱ‬
‫ﺛﻨﺎ ﻣﺎﻟﻚ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﻬﺪﻱ ﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺣﺮﺏ ﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﺪﺍﻻﱐ ﺛﻨﺎ ﺍﳌﻨﻬﺎﻝ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻋﻦ ﻣﺴﺮﻭﻕ ﻋﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﳚﻤﻊ ﺍﷲ‬
‫ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻨﺎﺩﻱ ﻣﻨﺎﺩ ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﱂ ﺗﺮﺿﻮﺍ ﻣﻦ ﺭﺑﻜـﻢ ﺍﻟـﺬﻱ‬
‫ﺧﻠﻘﻜﻢ ﻭ ﺻﻮﺭﻛﻢ ﻭ ﺭﺯﻗﻜﻢ ﺃﻥ ﻳﻮﺍﱄ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺎ ﻛﺎﻥ ﻳﻌﺒـﺪ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭ‬
‫ﻳﺘﻮﱃ ﺃﻟﻴﺲ ﺫﻟﻚ ﻋﺪﻝ ﻣﻦ ﺭﺑﻜﻢ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﺑﻠﻰ ﻗﺎﻝ ‪ :‬ﻓﻴﻨﻄﻠﻖ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻨﻜﻢ‬
‫ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻳﺘﻮﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﳝﺜﻞ ﳍﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﻗﺎﻝ ‪ :‬ﳝﺜﻞ‬
‫ﳌﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﻋﻴﺴﻰ ﺷﻴﻄﺎﻥ ﻋﻴﺴﻰ ﻭ ﳝﺜﻞ ﳌﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﻋﺰﻳﺮﺍ ﺷﻴﻄﺎﻥ ﻋﺰﻳـﺮ‬
‫ﺣﱴ ﳝﺜﻞ ﳍﻢ ﺍﻟﺸﺠﺮ ﻭ ﺍﻟﻌﻮﺩ ﻭ ﺍﳊﺠﺮ ﻭ ﻳﺒﻘﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺟﺜﻮﻣﺎ ﻓﻴﻘﻮﻝ ﳍﻢ‬
‫‪ :‬ﻣﺎ ﻟﻜﻢ ﻻ ﺗﻨﻄﻠﻘﻮﻥ ﻛﻤﺎ ﺍﻧﻄﻠﻖ ﺍﻟﻨﺎﺱ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥ ﻟﻨﺎ ﺭﺑﺎ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﺑﻌﺪ ﻗﺎﻝ‬
‫ﻓﻴﻘﻮﻝ ‪ :‬ﻓﺒﻢ ﺗﻌﺮﻓﻮﻥ ﺭﺑﻜﻢ ﺇﻥ ﺭﺃﻳﺘﻤﻮﻩ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﺑﻴﻨﻨﺎ ﻭ ﺑﻴﻨﻪ ﻋﻼﻣﺔ ﺇﻥ ﺭﺃﻳﻨـﺎﻩ‬
‫ﻋﺮﻓﻨﺎﻩ ﻗﺎﻝ ‪ :‬ﻭ ﻣﺎ ﻫﻲ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟﺴﺎﻕ ﻓﻴﻜﺸﻒ ﻋﻦ ﺳﺎﻕ ﻗﺎﻝ ﻓﻴﺤﲏ ﻛﻞ ﻣﻦ‬
‫ﻛﺎﻥ ﻟﻈﻬﺮ ﻃﺒﻖ ﺳﺎﺟﺪﺍ ﻭ ﻳﺒﻘﻰ ﻗﻮﻡ ﻇﻬﻮﺭﻫﻢ ﻛﺼﻴﺎﺻﻲ ﺍﻟﺒﻘﺮ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺴﺠﻮﺩ‬
‫ﻓﻼ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻗﺎﻝ ‪ :‬ﰒ ﻳﺆﻣﺮﻭﻥ ﻓﲑﻓﻌﻮﻥ ﺭﺅﻭﺳﻬﻢ ﻓﻴﻌﻄﻮﻥ ﻧﻮﺭﻫﻢ ﻋﻠﻰ ﻗـﺪﺭ‬
‫ﺃﻋﻤﺎﳍﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻲ ﻧﻮﺭﻩ ﻣﺜﻞ ﺍﳉﺒﻞ ﺑﲔ ﻳﺪﻳﻪ ﻭ ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﻧﻮﺭﻩ ﺩﻭﻥ‬
‫ﺫﻟﻚ ﻭ ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﻧﻮﺭﻩ ﻣﺜﻞ ﺍﻟﻨﺨﻠﺔ ﺑﻴﻤﻴﻨﻪ ﻭ ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﺩﻭﻥ ﺫﻟﻚ‬
‫ﺣﱴ ﻳﻜﻮﻥ ﺁﺧﺮ ﺫﻟﻚ ﻳﻌﻄﻰ ﻧﻮﺭﻩ ﻋﻠﻰ ﺇ‪‬ﺎﻡ ﻗﺪﻣﻪ ﻳﻀﻲﺀ ﻣﺮﺓ ﻭ ﻳﻄﻔﺊ ﻣﺮﺓ ﻓﺈﺫﺍ‬
‫ﺃﺿﺎﺀ ﻗﺪﻡ ﻗﺪﻣﻪ ﻭ ﺇﺫﺍ ﻃﻔﺊ ﻗﺎﻡ ﻓﻴﻤﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﻭ ﺍﻟﺼﺮﺍﻁ ﻛﺤﺪ ﺍﻟﺴﻴﻒ‬
‫ﺩﺣﺾ ﻣﺰﻟﺔ ﻗﺎﻝ ﻓﻴﻘﺎﻝ ‪ :‬ﺍﳒﻮﺍ ﻋﻠﻰ ﻗﺪﺭ ﻧﻮﺭﻛﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﳝـﺮ ﻛﺎﻧﻘﻀـﺎﺽ‬
‫ﺍﻟﻜﻮﻛﺐ ﻭ ﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺎﻟﻄﺮﻑ ﻭ ﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺎﻟﺮﻳﺢ ﻭ ﻣﻨﻬﻢ ﻣـﻦ ﳝـﺮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻛﺸﺪ ﺍﻟﺮﺣﻞ ﻭ ﻳﺮﻣﻞ ﺭﻣﻼ ﻓﻴﻤﺮﻭﻥ ﻋﻠﻰ ﻗﺪﺭ ﺃﻋﻤﺎﳍﻢ ﺣﱴ ﳝﺮ ﺍﻟﺬﻱ ﻧﻮﺭﻩ ﻋﻠﻰ‬
‫ﺇ‪‬ﺎﻡ ﻗﺪﻣﻪ ﳚﺮ ﻳﺪﺍ ﻭ ﻳﻌﻠﻖ ﻳﺪﺍ ﻭ ﳚﺮ ﺭﺟﻼ ﻭ ﻳﻌﻠﻖ ﺭﺟﻼ ﻓﺘﺼﻴﺐ ﺟﻮﺍﻧﺒﻪ ﺍﻟﻨﺎﺭ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻴﺨﻠﺼﻮﻥ ﻓﺈﺫﺍ ﺧﻠﺼﻮﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﳒﺎﻧﺎ ﻣﻨﻚ ﺑﻌﺪ ﺇﺫ ﺭﺃﻳﻨﺎﻙ‬
‫ﻓﻘﺪ ﺃﻋﻄﺎﻧﺎ ﺍﷲ ﻣﺎ ﱂ ﻳﻌﻂ ﺃﺣﺪﺍ ﻓﻴﻨﻄﻠﻘﻮﻥ ﺇﱃ ﺿﺤﻀﺎﺡ ﻋﻨﺪ ﺑﺎﺏ ﺍﳉﻨﺔ ﻭ ﻫـﻮ‬
‫ﻣﺼﻔﻖ ﻣﻨﺰﻻ ﰲ ﺃﺩﱏ ﺍﳉﻨﺔ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺭﺑﻨﺎ ﺍﻋﻄﻨﺎ ﺫﻟﻚ ﺍﳌﻨﺰﻝ ﻗﺎﻝ ‪ :‬ﻓﻴﻘﻮﻝ ﳍﻢ ‪:‬‬
‫ﺗﺴﺄﻟﻮﱐ ﺍﳉﻨﺔ ﻭ ﻫﻮ ﻣﺼﻔﻖ ﻭﻗﺪ ﺃﳒﻴﺘﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ﻫﺬﺍ ﺍﻟﺒـﺎﺏ ﻻ ﻳﺴـﻤﻌﻮﻥ‬
‫ﺣﺴﻴﺴﻬﺎ ﻓﻴﻘﻮﻝ ﳍﻢ ‪ :‬ﻟﻌﻠﻜﻢ ﺇﻥ ﺃﻋﻄﻴﺘﻤﻮﻩ ﺃﻥ ﺗﺴﺄﻟﻮﱐ ﻏﲑﻩ ؟ ﻗﺎﻝ ﻓﻴﻘﻮﻝ ‪ :‬ﻻ‬
‫ﻭ ﻋﺰﺗﻚ ﻭ ﻻ ﻧﺴﺄﻟﻚ ﻏﲑﻩ ﻭ ﺃﻱ ﻣﻨﺰﻝ ﻳﻜﻮﻥ ﺃﺣﺴﻦ ﻣﻨﻪ ﻗﺎﻝ ‪ :‬ﻓﻴﻌﻄﻮﻩ ﻓﲑﻓﻊ‬
‫ﳍﻢ ﺃﻣﺎﻡ ﺫﻟﻚ ﻣﻨﺰﻝ ﺁﺧﺮ ﻛﺄﻥ ﺍﻟﺬﻱ ﺃﻋﻄﻮﻩ ﻗﺒﻞ ﺫﻟﻚ ﺣﻠﻢ ﻋﻨﺪ ﺍﻟﺬﻱ ﺭﺃﻭﻩ ﻗﺎﻝ‬
‫ﻓﻴﻘﻮﻝ ﳍﻢ ‪ :‬ﻟﻌﻠﻜﻢ ﺇﻥ ﺃﻋﻄﻴﺘﻤﻮﻩ ﺃﻥ ﺗﺴﺄﻟﻮﱐ ﻏﲑﻩ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻻ ﻭ ﻋﺰﺗـﻚ ﻻ‬
‫ﻧﺴﺄﻟﻚ ﻏﲑﻩ ﻭ ﺃﻱ ﻣﻨﺰﻝ ﺃﺣﺴﻦ ﻣﻨﻪ ﻓﻴﻌﻄﻮﻩ ﰒ ﻳﺴﻜﺘﻮﻥ ﻗﺎﻝ ﻓﻴﻘﺎﻝ ﳍﻢ ‪ :‬ﻣـﺎ‬
‫ﻟﻜﻢ ﻻ ﺗﺴﺄﻟﻮﱐ ؟ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺭﺑﻨﺎ ﻗﺪ ﺳﺄﻟﻨﺎ ﺣﱴ ﺍﺳﺘﺤﻴﻴﻨﺎ ﻗﺎﻝ ‪ :‬ﻓﻴﻘﻮﻝ ﳍﻢ ‪ :‬ﺃﱂ‬
‫ﺗﺮﺿﻮﺍ ﺇﻥ ﺃﻋﻄﻴﺘﻜﻢ ﻣﺜﻞ ﺍﻟﺪﻧﻴﺎ ﻣﻨﺬ ﻳﻮﻡ ﺧﻠﻘﺘﻬﺎ ﺇﱃ ﻳـﻮﻡ ﺃﻓﻨﻴﺘـﻬﺎ ﻭ ﻋﺸـﺮﺓ‬
‫ﺃﺿﻌﺎﻓﻬﺎ ﻗﺎﻝ ﻗﺎﻝ ﻣﺴﺮﻭﻕ ‪ :‬ﻓﻤﺎ ﺑﻠﻎ ﻋﺒﺪ ﺍﷲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻣـﻦ ﺍﳊـﺪﻳﺚ ﺇﻻ‬
‫ﺿﺤﻚ ﻗﺎﻝ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻟﻘﺪ ﺣﺪﺛﺖ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺮﺍﺭﺍ‬
‫ﻓﻤﺎ ﺑﻠﻐﺖ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻻ ﺿﺤﻜﺖ ﻗﺎﻝ ‪ :‬ﻓﻘـﺎﻝ ﻋﺒـﺪ ﺍﷲ ‪:‬‬
‫ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﳛﺪﺙ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺮﺍﺭﺍ ﻓﻤﺎ ﺑﻠﻎ ﻫﺬﺍ‬
‫ﺍﳌﻜﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻻ ﺿﺤﻚ ﺣﱴ ﺗﺒﺪﻭ ﳍﻮﺍﺗﻪ ﻭ ﻳﺒﺪﻭ ﺁﺧﺮ ﺿﺮﺱ ﻣـﻦ‬
‫ﺃﺿﺮﺍﺳﻪ ﻟﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ ‪ :‬ﺃ‪‬ﺰﺃ ﰊ ﻭ ﺃﻧﺖ ﺍﳌﻠﻚ ؟ ﻗﺎﻝ ‪ :‬ﻓﻴﻘﻮﻝ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭ‬
‫ﺗﻌﺎﱃ ‪ :‬ﻭ ﻻ ﻟﻜﲏ ﻋﻠﻰ ﺫﻟﻚ ﻗﺎﺩﺭ ﻓﺴﻠﻮﱐ ﻗﺎﻝ ‪ :‬ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺭﺑﻨﺎ ﺃﳊﻘﻨﺎ ﺑﺎﻟﻨﺎﺱ‬
‫ﻓﻴﻘﻮﻝ ﳍﻢ ‪ :‬ﺍﳊﻘﻮﺍ ﺑﺎﻟﻨﺎﺱ ﻗﺎﻝ ﻓﻴﻨﻄﻠﻘﻮﻥ ﻳﺮﻣﻠﻮﻥ ﰲ ﺍﳉﻨﺔ ﺣﱴ ﻳﺒﺪﻭ ﻟﻠﺮﺟـﻞ‬
‫ﻣﻨﻬﻢ ﻗﺼﺮ ﻣﻦ ﺩﺭﺓ ﳎﻮﻓﺔ ﻗﺎﻝ ‪ :‬ﻓﻴﺨﺮ ﺳﺎﺟﺪﺍ ﻗﺎﻝ ﻓﻴﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﺭﻓـﻊ ﺭﺃﺳـﻚ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻓﲑﻓﻊ ﺭﺃﺳﻪ ﻓﻴﻘﺎﻝ ‪ :‬ﺇﳕﺎ ﻫﺬﺍ ﻣﻨﺰﻝ ﻣﻦ ﻣﻨﺎﺯﻟﻚ ﻗﺎﻝ ‪ :‬ﻓﻴﻨﻄﻠﻖ ﻓﻴﺴﺘﻘﺒﻠﻪ ﺭﺟـﻞ‬
‫ﻓﻴﻘﻮﻝ ‪ :‬ﺃﻧﺖ ﻣﻠﻚ ﻓﻴﻘﺎﻝ ‪ :‬ﺇﳕﺎ ﺫﻟﻚ ﻗﻬﺮﻣﺎﻥ ﻣﻦ ﻗﻬﺎﺭﻣﺘﻚ ﻋﺒﺪ ﻣﻦ ﻋﺒﻴﺪﻙ ﻗﺎﻝ‬
‫‪ :‬ﻓﻴﺄﺗﻴﻪ ﻓﻴﻘﻮﻝ ﺇﳕﺎ ﺃﻧﺎ ﻗﻬﺮﻣﺎﻥ ﻣﻦ ﻗﻬﺎﺭﻣﺘﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺼﺮ ﲢﺖ ﻳﺪﻱ ﺃﻟـﻒ‬
‫ﻗﻬﺮﻣﺎﻥ ﻛﻠﻬﻢ ﻋﻠﻰ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻗﺎﻝ ‪ :‬ﻓﻴﻨﻄﻠﻖ ﺑﻪ ﻋﻨﺪ ﺫﻟﻚ ﺣﱴ ﻳﻔﺘﺢ ﺍﻟﻘﺼﺮ ﻭ‬
‫ﻫﻮ ﺩﺭﺓ ﳎﻮﻓﺔ ﺳﻘﺎﻳﻔﻬﺎ ﻭ ﺃﺑﻮﺍ‪‬ﺎ ﻭ ﺃﻏﻼﻗﻬﺎ ﻭ ﻣﻔﺎﺗﻴﺤﻬﺎ ﻣﻨﻬﺎ ﻓﻴﻔﺘﺢ ﻟﻪ ﺍﻟﻘﺼـﺮ‬
‫ﻓﻴﺴﺘﻘﺒﻠﻪ ﺟﻮﻫﺮﺓ ﺧﻀﺮﺍﺀ ﻣﺒﻄﻨﺔ ﲝﻤﺮﺍﺀ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﺎ ﻓﻴﻬﺎ ﺳﺘﻮﻥ ﺑﺎﺑﺎ ﻛﻞ ﺑﺎﺏ‬
‫ﻳﻔﻀﻲ ﺇﱃ ﺟﻮﻫﺮﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻏﲑ ﻟﻮﻥ ﺻﺎﺣﺒﺘﻬﺎ ﰲ ﻛﻞ ﺟـﻮﻫﺮﺓ ﺳـﺮﺭ ﻭ‬
‫ﺃﺯﻭﺍﺝ ﻭ ﺗﺼﺎﺭﻳﻒ ﺃﻭ ﻗﺎﻝ ﻭ ﻭﺻﺎﺋﻒ ﻗﺎﻝ ‪ :‬ﻓﻴﺪﺧﻞ ﻓﺈﺫﺍ ﻫﻮ ﲝﻮﺭﺍﺀ ﻋﻴﻨﺎﺀ ﻋﻠﻴﻬﺎ‬
‫ﺳﺒﻌﻮﻥ ﺣﻠﺔ ﻳﺮﻯ ﻣﺦ ﺳﺎﻗﻬﺎ ﻣﻦ ﻭﺭﺍﺀ ﺣﻠﻠﻬﺎ ﻛﺒﺪﻫﺎ ﻣﺮﺁﺗﻪ ﻭ ﻛﺒﺪﻩ ﻣﺮﺁ‪‬ـﺎ ﺇﺫﺍ‬
‫ﺃﻋﺮﺽ ﻋﻨﻬﺎ ﺇﻋﺮﺍﺿﻪ ﺍﺯﺩﺍﺩﺕ ﰲ ﻋﻴﻨﻪ ﺳﺒﻌﲔ ﺿﻌﻔﺎ ﻋﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻓﻴﻘﻮﻝ‬
‫‪:‬ﻟﻘﺪ ﺍﺯﺩﺩﺕ ﰲ ﻋﻴﲏ ﺳﺒﻌﲔ ﺿﻌﻔﺎ ﻭ ﺗﻘﻮﻝ ﻟﻪ ﻣﺜﻞ ﺫﻟﻚ ﻗـﺎﻝ ‪ :‬ﻓﻴﺸـﺮﻑ‬
‫ﺑﺒﺼﺮﻩ ﻋﻠﻰ ﻣﻠﻜﻪ ﻣﺴﲑﺓ ﻣﺎﺋﺔ ﻋﺎﻡ ﻗﺎﻝ ﻓﻘﺎﻝ ﻋﻤﺮ ﻋﻨﺪ ﺫﻟﻚ ‪ :‬ﻳـﺎ ﻛﻌـﺐ ﺃﻻ‬
‫ﺗﺴﻤﻊ ﺇﱃ ﻣﺎ ﳛﺪﺛﻨﺎ ﺍﺑﻦ ﺃﻡ ﻋﺒﺪ ﻋﻦ ﺃﺩﱏ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﺎﻟﻪ ﻓﻜﻴﻒ ﺑﺄﻋﻼﻫﻢ ؟ ﻗﺎﻝ‬
‫‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﻟﻜﺆﻣﻨﲔ ﻣﺎﻻ ﻋﲔ ﺭﺃﺕ ﻭ ﻻ ﺃﺫﻥ ﲰﻌﺖ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﻭ‬
‫ﺍﳌﺎﺀ ﻓﺨﻠﻖ ﻟﻨﻔﺴﻪ ﺩﺍﺭﺍ ﺑﻴﺪﻩ ﻓﺰﻳﻨﻬﺎ ﲟﺎ ﺷﺎﺀ ﻭ ﺟﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺜﻤﺮﺍﺕ ﻭ ﺍﻟﺸﺮﺍﺏ‬
‫ﰒ ﺃﻃﺒﻘﻬﺎ ﻓﻠﻢ ﻳﺮﻫﺎ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ﻣﻨﺬ ﻳﻮﻡ ﺧﻠﻘﻬﺎ ﻻ ﺟﱪﻳﻞ ﻭ ﻻ ﻏـﲑﻩ ﻣـﻦ‬
‫ﺍﳌﻼﺋﻜﺔ ﰒ ﻗﺮﺃ ﻛﻌﺐ } ﻓﻼ ﺗﻌﻠﻢ ﻧﻔﺲ ﻣﺎ ﺃﺧﻔﻲ ﳍﻢ ﻣﻦ ﻗﺮﺓ ﺃﻋﲔ { ﻭ ﺧﻠـﻖ‬
‫ﺩﻭﻥ ﺫﻟﻚ ﺟﻨﺘﲔ ﻓﺰﻳﻨﻬﻤﺎ ﲟﺎ ﺷﺎﺀ ﻭ ﺟﻌﻞ ﻓﻴﻬﻤﺎ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﳊﺮﻳﺮ ﻭ ﺍﻟﺴﻨﺪﺱ‬
‫ﻭ ﺍﻹﺳﺘﱪﻕ ﻭ ﺃﺭﺍﳘﺎ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻓﻤﻦ ﻛﺎﻥ ﻛﺘﺎﺑﻪ ﰲ ﻋﻠـﻴﲔ‬
‫ﻳﺮﻯ ﰲ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻓﺈﺫﺍ ﺭﻛﺐ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﻋﻠﻴﲔ ﰲ ﻣﻠﻜﻪ ﱂ ﻳﻨﺰﻝ ﺧﻴﻤﺔ ﻣﻦ‬
‫ﺧﻴﺎﻡ ﺍﳉﻨﺔ ﺇﻻ ﺩﺧﻠﻬﺎ ﻣﻦ ﺿﻮﺀ ﻭﺟﻬﻪ ﺣﱴ ﺃ‪‬ﻢ ﻳﺴﺘﻨﺸﻘﻮﻥ ﺭﳛﻪ ﻭ ﻳﻘﻮﻟـﻮﻥ ‪:‬‬
‫ﻭﺍﻫﺎ ﳍﺬﻩ ﺍﻟﺮﻳﺢ ﺍﻟﻄﻴﺒﺔ ﻭ ﻳﻘﻮﻟﻮﻥ ﻟﻘﺪ ﺃﺷﺮﻑ ﻋﻠﻴﻨﺎ ﺍﻟﻴﻮﻡ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﻋﻠﻴﲔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻓﻘﺎﻝ ﻋﻤﺮ ‪ :‬ﻭﳛﻚ ﻳﺎ ﻛﻌﺐ ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﻗﺪ ﺍﺳﺘﺮﺳﻠﺖ ﻓﺎﻗﺒﻀـﻬﺎ ﻓﻘـﺎﻝ‬
‫ﻛﻌﺐ ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥ ﳉﻬﻨﻢ ﺯﻓﺮﺓ ﻣﺎ ﻣﻦ ﻣﻠﻚ ﻣﻘﺮﺏ ﻭ ﻻ ﻧﱯ ﺇﻻ ﳜـﺮ‬
‫ﻟﺮﻛﺒﺘﻴﻪ ﺣﱴ ﻳﻘﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﷲ ‪ :‬ﺭﺏ ﻧﻔﺴﻲ ﻧﻔﺴﻲ ﻭ ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻋﻤﻞ‬
‫ﺳﺒﻌﲔ ﻧﺒﻴﺎ ﺇﱃ ﻋﻤﻠﻚ ﻟﻈﻨﻨﺖ ﺃﻥ ﻻ ﺗﻨﺠﻮ ﻣﻨﻬﺎ ﺭﻭﺍﺓ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺁﺧﺮﻫﻢ‬
‫ﺛﻘﺎﺕ ﻏﲑ ﺃ‪‬ﻤﺎ ﱂ ﳜﺮﺟﺎ ﺃﺑﺎ ﺧﺎﻟﺪ ﺍﻟﺪﺍﻻﱐ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﳌﺎ ﺫﻛﺮ ﻣﻦ ﺍﳓﺮﺍﻓـﻪ‬
‫ﻋﻦ ﺍﻟﺴﻨﺔ ﰲ ﺫﻛﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻓﺄﻣﺎ ﺍﻷﺋﻤﺔ ﺍﳌﺘﻘﺪﻣﻮﻥ ﻓﻜﻠﻬﻢ ﺷﻬﺪﻭﺍ ﻷﰊ ﺧﺎﻟـﺪ‬
‫ﺑﺎﻟﺼﺪﻕ ﻭ ﺍﻹﺗﻘﺎﻥ ﻭ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ﻭ ﱂ ﳜﺮﺟﺎﻩ ﻭ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﺪﻻﱐ ﳑﻦ ﳚﻤﻊ‬
‫ﺣﺪﻳﺜﻪ ﰲ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻣﺎ ﺃﻧﻜﺮﻩ ﺣﺪﻳﺜﺎ ﻋﻠﻰ ﺟـﻮﺩﺓ ﺇﺳـﻨﺎﺩﻩ ‪ .‬ﺍﻧﺘـﻬﻰ‬
‫ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ﻭﺗﻠﺨﻴﺺ ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺬﻫﱯ ‪.‬‬

‫ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻛﺘﺎﺏ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺴﻨﺔ ﺍﳌﻨﺴﻮﺏ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ .‬ﺃﻧﺒﺄﻧﺎ‬
‫ﺍﻷﺷﻴﺎﺥ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻘﻄﻴﻌﻲ ﻭﻋﻤﺮ ﺑﻦ ﻛـﺮﻡ ﺑـﻦ ﺃﰊ ﺍﳊﺴـﻦ‬
‫ﺍﻟﺪﻳﻨﻮﺭﻱ ﻭﺃﺑﻮ ﻧﺼﺮ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ ﻗﻨﻴﺪﺓ ﻭﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‬
‫ﺑﻦ ﺑﻜﺮﺍﻥ ﺍﻟﺪﺍﻫﺮﻱ ﻭﻏﲑﻫﻢ ﻗﺎﻟﻮﺍ ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺍﻟﻮﻗﺖ ﻋﺒﺪ ﺍﻷﻭﻝ ﺑﻦ ﻋﻴﺴﻰ ﺑـﻦ‬
‫ﺷﻌﻴﺐ ﺍﻟﺴﺠﺰﻱ ﺍﳍﺮﻭﻱ ﺍﻟﺼﻮﰲ ﻗﺎﻝ ﺃﻧﺎ ﺍﻟﺸﻴﺦ ﺍﻻﻣﺎﻡ ﺷﻴﺦ ﺍﻻﺳـﻼﻡ ﺃﺑـﻮ‬
‫ﺍﲰﺎﻋﻴﻞ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻻﻧﺼﺎﺭﻱ ﻣﻦ ﻛﺘﺎﺑﻪ ﺃﻧﺎ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﺳـﺤﺎﻕ ﺑـﻦ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺮﺍﺏ ﻛﺘﺎﺑﺔ ﺃﻧﺎ ﺃﺑﻮ ﺍﻟﻨﺼﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴـﻦ‬
‫ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺴﻤﺴﺎﺭ ﻧﺎ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺧﺎﻟﺪ ﺍﳍﺮﻭﻱ ﺛﻨﺎ ﺃﺑـﻮ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﺭﺿﺎﻩ ﻗﺎﻝ ‪.‬‬
‫)ﻗﻠﺖ ﻭﺃﻧﺖ ﺗﺮﻯ ﺭﺟﺎﻝ ﺍﻹﺳﻨﺎﺩ ﻣﻦ ﻫﻢ ( ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻌﺪ ﺫﻛﺮﻩ ﺣﺪﻳﺚ‬
‫ﺍﳉﺎﺭﻳﺔ‪ :‬ﻓﻤﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﰲ ﺟﻮﻑ ﺍﻟﺴﻤﺎﺀ ﳏﺼﻮﺭ ﳏﺎﻁ ﺑﻪ‪ ،‬ﻭﺃﻧـﻪ ﻣﻔﺘﻘـﺮ ﺇﱃ‬
‫ﺍﻟﻌﺮﺵ ﻭﻏﲑﻩ‪ ،‬ﺃﻭ ﺃﻥ ﺍﺳﺘﻮﺍﺀﻩ ﻛﺎﺳﺘﻮﺍﺀ ﺍﳌﺨﻠﻮﻗﲔ ﻓﻬﻮ ﺿﺎﻝ ﻣﺒﺘـﺪﻉ ‪ .‬ﳎﻤـﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ‪ ، 258 – 5‬ﻭﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ‪ .‬ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ‪ :‬ﻗﺎﻝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺫﻟﻚ ﺣﺪﺛﻨﺎ ﻋﺒﺎﺩ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻷﺳﺪﻱ ﻗﺎﻝ ﺛﻨﺎ ﺍﺑﻦ ﻓﻀﻴﻞ ﻋﻦ ﻟﻴﺚ ﻋﻦ ﳎﺎﻫـﺪ ﰲ‬
‫ﻗﻮﻟﻪ ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ ﻗﺎﻝ ﳚﻠﺴﻪ ﻣﻌﻪ ﻋﻠـﻰ ﻋﺮﺷـﻪ ﻭﺃﻭﱃ‬
‫ﺍﻟﻘﻮﻟﲔ ﰲ ﺫﻟﻚ ﺑﺎﻟﺼﻮﺍﺏ ﻣﺎ ﺻﺢ ﺑﻪ ﺍﳋﱪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻭﺫﻟﻚ ﻣﺎ ﺣﺪﺛﻨﺎ ﺑﻪ ﺃﺑﻮ‬
‫ﻛﺮﻳﺐ ﻗﺎﻝ ﺛﻨﺎ ﻭﻛﻴﻊ ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ ﺳﺌﻞ ﻋﻨﻬﺎ ﻗﺎﻝ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ‪ .‬ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ‬
‫ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻟﻠﺬﻫﱯ ﻋﺒﺎﺩ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﺮﻭﺍﺟﲏ ﺷﻴﻌﻲ ﻏﺎﻝ ﺭﻭﻯ ﻋﻦ ﺷﺮﻳﻚ ﻗﻮﻱ‬
‫ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺷﻴﻌﻲ ﺻﺪﻭﻕ ﺍﻟﻀﻌﻔﺎﺀ ﻭ ﺍﳌﺘﺮﻭﻛﲔ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﻋﺒﺎﺩ ﺑﻦ‬
‫ﻳﻌﻘﻮﺏ ﺍﻟﺮﻭﺍﺟﲏ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻜﻮﰲ ﻳﺮﻭﻱ ﻋﻦ ﺷﺮﻳﻚ ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﻛﺎﻥ ﺭﺍﻓﻀﻴﺎ‬
‫ﺩﺍﻋﻴﺎ ﻳﺮﻭﻱ ﺍﳌﻨﺎﻛﲑ ﻋﻦ ﺍﳌﺸﺎﻫﲑ ﻓﺎﺳﺘﺤﻖ ﺍﻟﺘﺮﻙ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ ﺭﻭﻯ ﺍﺣﺎﺩﻳـﺚ‬
‫ﺃﻧﻜﺮﺕ ﻋﻠﻴﻪ ﰲ ﻓﻀﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻣﺎ ﻟﻪ ﻏﲑﻫﻢ ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻟﻴﺲ ﺑﻀـﻌﻴﻒ‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ﻗﻠﺖ ﻗﺪ ﺃﺧﺮﺝ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻧﺒﺄﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻋﻦ ﺃﰊ ﻧﺼﺮ‬
‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳊﺎﻓﻆ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺍﳌﻈﻔﺮ ﻗﺎﻝ ﲰﻌﺖ ﻗﺎﺳﻢ ﺑﻦ‬
‫ﺯﻛﺮﻳﺎ ﺍﳌﻄﺮﺯ ﻳﻘﻮﻝ ﺩﺧﻠﺖ ﺍﻟﻜﻮﻓﺔ ﻓﻜﺘﺒﺖ ﻋﻦ ﺷﻴﻮﺧﻬﺎ ﻋﺒﺎﺩ ﺑﻦ ﻳﻌﻘﻮﺏ ﻓﻠﻤـﺎ‬
‫ﻓﺮﻏﺖ ﺩﺧﻠﺖ ﺇﻟﻴﻪ ﻭﻛﺎﻥ ﳝﺘﺤﻦ ﻣﻦ ﻳﺴﻤﻊ ﻣﻨﻪ ﻓﻘﺎﻝ ﱄ ﻣﻦ ﺣﻔﺮ ﺍﻟﺒﺤﺮ ﻓﻘﻠﺖ ﺍﷲ‬
‫ﺧﻠﻖ ﺍﻟﺒﺤﺮ ﻓﻘﺎﻝ ﻫﻮ ﻛﺬﻟﻚ ﻭﻟﻜﻦ ﻣﻦ ﺣﻔﺮﻩ ﻓﻘﻠﺖ ﻳﺬﻛﺮ ﺍﻟﺸﻴﺦ ﻓﻘﺎﻝ ﺣﻔﺮﻩ ﻋﻠﻲ‬
‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﰒ ﻗﺎﻝ ﻭﻣﻦ ﺃﺟﺮﺍﻩ ﻗﻠﺖ ﺍﷲ ﳎﺮﻱ ﺍﻷ‪‬ﺎﺭ ﻭﻣﻨﺒﻊ ﺍﻟﻌﻴﻮﻥ ﻓﻘﺎﻝ ﻫـﻮ‬
‫ﻛﺬﻟﻚ ﻭﻟﻜﻦ ﻣﻦ ﺃﺟﺮﻯ ﺍﻟﺒﺤﺮ ﻓﻘﺎﻝ ﻳﻔﻴﺪﱐ ﺍﻟﺸﻴﺦ ﻓﻘﺎﻝ ﺃﺟﺮﺍﻩ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠـﻲ‬
‫ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻟﻠﻌﺴﻘﻼﱐ ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻀﻌﻔﺎﺀ ﻋﺒﺎﺩ ﺑﻦ ﻳﻌﻘﻮﺏ ﺃﺑﻮ ﺃﺳﻴﺪ ﺍﻟﺮﻭﺍﺟﲏ‬
‫ﻛﻮﰲ ﺣﺪﺛﻨﺎ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﲰﻌﺖ ﻋﺒﺪﺍﻥ ﻳﺬﻛﺮﻩ ﻋﻦ ﺃﰊ ﺑﻜـﺮ ﺑـﻦ ﺃﰊ‬
‫ﺷﻴﺒﺔ ﺃﻭ ﻫﻨﺎﺩ ﺑﻦ ﺃﰊ ﺍﻟﺴﺮﻱ ﺃ‪‬ﻤﺎ ﺃﻭ ﺃﺣﺪﳘﺎ ﻓﺴﻘﻪ ﻭﻧﺴﺒﻪ ﺇﱃ ﺃﻧﻪ ﻳﺸﺘﻢ ﺍﻟﺴـﻠﻒ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻭﻋﺒﺎﺩ ﺑﻦ ﻳﻌﻘﻮﺏ ﻣﻌﺮﻭﻑ ﰲ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻭﻓﻴﻪ ﻏﻠﻮ ﻓﻴﻤﺎ ﻓﻴـﻪ ﻣـﻦ‬
‫ﺍﻟﺘﺸﻴﻊ ﻭﺭﻭﻯ ﺃﺣﺎﺩﻳﺚ ﺃﻧﻜﺮﺕ ﻋﻠﻴﻪ ﰲ ﻓﻀﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﰲ ﻣﺜﺎﻟـﺐ ﻭﻗـﺎﻝ‬
‫ﺍﻟﺒﺎﺟﻲ ﻋﺒﺎﺩ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﺮﻭﺍﺟﲏ ﺍﻷﺳﺪﻱ ﺍﻟﻜﻮﰲ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻨﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻋﻦ ﻋﺒﺎﺩ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻋﻦ ﺍﻟﺸﻴﺒﺎﱐ ﻋﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻌﻴﺰﺍﺭ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ ﻋﻦ‬
‫ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺭﺟﻼ ﺳﺄﻝ ﺍﻟﻨﱯ ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﻓﻀﻞ ﱂ ﳜﺮﺝ ﻋﻨـﻪ ﻏـﲑﻩ ﻗـﺎﻝ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻣﺎﺕ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﲬﺲ ﻭﻣﺎﺋﺘﲔ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺳﺌﻞ ﺃﰊ ﻋﻨﻪ ﻓﻘـﺎﻝ‬
‫ﺷﻴﺦ ﻛﻮﰲ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺎﻟﲔ ﰲ ﺍﻟﺘﺸﻴﻊ ﺇﻻ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﻳﻘﻮﻝ ﺣﺪﺛﻨﺎ ﺍﻟﺼﺪﻭﻕ ﰲ ﺭﻭﺍﻳﺘﻪ ﺍﳌﺘﻬﻢ ﰲ ﺩﻳﻨﻪ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ ‪ :‬ﻗـﺎﻝ‬
‫ﺍﻟﻄﱪﻱ ﻭﻗﺎﻝ ﻟﻴﺚ ﻋﻦ ﳎﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ ﳚﻠﺴﻪ ﻣﻌﻪ ﻋﻠﻰ ﻋﺮﺷﻪ‬
‫ﰒ ﺃﺳﻨﺪﻩ ﻭﻗﺎﻝ ﺍﻷﻭﻝ ﺃﻭﱃ ﻋﻠﻰ ﺃﻥ ﺍﻟﺜﺎﱐ ﻟﻴﺲ ﲟﺪﻓﻮﻉ ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻘﻞ ﻭﻻ ﻣﻦ‬
‫ﺟﻬﺔ ﺍﻟﻨﻈﺮ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫﺍ ﲪﻞ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﻭﺑﺎﻟﻎ ﺍﻟﻮﺍﺣﺪﻱ ﰲ‬
‫ﺭﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺃﻣﺎ ﺍﻟﻨﻘﺎﺵ ﻓﻨﻘﻞ ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ ﺻﺎﺣﺐ ﺍﻟﺴﻨﻦ ﺃﻧﻪ ﻗﺎﻝ ﻣﻦ ﺃﻧﻜـﺮ‬
‫ﻫﺬﺍ ﻓﻬﻮ ﻣﺘﻬﻢ ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻨﺪ ﺍﻟﺜﻌﻠﱯ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻨـﺪ ﺃﰊ‬
‫ﺍﻟﺸﻴﺦ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ ﻗﺎﻝ ﺍﻥ ﳏﻤﺪﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﻛﺮﺳﻲ ﺍﻟﺮﺏ ﺑـﲔ‬
‫ﻳﺪﻱ ﺍﻟﺮﺏ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﻱ ﻗﻠﺖ ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻹﺿﺎﻓﺔ ﺇﺿﺎﻓﺔ ﺗﺸﺮﻳﻒ ﻭﻋﻠﻰ‬
‫ﺫﻟﻚ ﳛﻤﻞ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﳎﺎﻫﺪ ﻭﻏﲑﻩ ﻭﺍﻟﺮﺍﺟﺢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﺍﻟﺸـﻔﺎﻋﺔ ‪.‬‬
‫ﻗﻠﺖ ﺍﻟﻨﻘﺎﺵ ﺍﳌﻔﺴﺮ ﻣﺘﻜﻠﻢ ﻓﻴﻪ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻓﻮﺭﻙ ﰲ ﻛﺘﺎﺑﻪ ﻣﺸﻜﻞ ﺍﳊﺪﻳﺚ‬
‫‪ :‬ﻓﺈﻥ ﻗﻴﻞ ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﺍﻳﻀﺎ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻦ ﳎﺎﻫﺪ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‬
‫ﻚ ﻣ‪‬ﻘﺎﻣﹰﺎ ‪‬ﻣﺤ‪‬ﻤﻮﺩﹰﺍ( ﺇﻧﻪ ﻳﻘﻌﺪﻩ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ .‬ﻗﻴﻞ ﻫﺬﺍ ﺍﻳﻀﺎ‬
‫ﻚ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫) ‪‬ﻋﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﹶﺜ ‪‬‬
‫ﻏﲑ ﻣﺄﺧﻮﺫ ﺑﻪ ﻗﻮﻟﻪ ﻭﺗﺄﻭﻳﻠﻪ ‪ ،‬ﻣﻊ ﺃﻧﻪ ﳛﺘﻤﻞ ﺍﻥ ﻳﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﻣﻌـﻪ ﲟﻌـﲎ ﺍﻟﻨﺼـﺮﺓ‬
‫ﻭﺍﳌﻌﻮﻧﺔ ﻛﻤﺎ ﻗﺎﻝ ‪) :‬ﻻﲢﺰﻥ ﺇﻥ ﺍﷲ ﻣﻌﻨﺎ( ‪ .‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺇﻥ ﺍﷲ ﻣﻊ ﺍﳌﺘﻘﲔ( ﻋﻠـﻰ‬
‫ﻣﻌﲎ ﺍﻟﻨﺼﺮﺓ ﻭﺍﳌﻌﻮﻧﺔ ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻣﻊ ﰲ ﺍﻟﻜﻼﻡ ﳛﺘﻤﻞ ﻭﺟﻮﻫﺎ ‪ :‬ﺃﺣﺪﳘﺎ ﲟﻌـﲎ‬
‫ﺍﻟﺼﺤﺒﺔ ﰲ ﺍﻟﺒﻘﻌﺔ ﻭﺍ‪‬ﺎﻭﺭﺓ ﳌﻦ ﻓﻴﻬﺎ ‪ ,‬ﻭﺫﻟﻚ ﻻ ﻳﻠﻴﻖ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻳﻀﺎ‬
‫ﲟﻌﲎ ﺍﻟﻌﻠﻢ ﻛﻤﺎ ﻗﺎﻝ ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ " ﻭﺍﳌﻌﲎ ﻓﻴﻪ ﺃﻧﻪ ﻋﺎﱂ ﺑﻜﻢ ﺍﱁ ﻣﺎ ﻗﺎﻟﻪ‬
‫ﺹ ‪ 340‬ﻣﻦ ﻃﺒﻌﺔ ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴـﲑﻩ ‪. :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﺣﻜﺎﻩ ﺍﻟﻄﱪﻱ ﻋﻦ ﻓﺮﻗﺔ‪ ،‬ﻣﻨﻬﺎ ﳎﺎﻫﺪ‪ ،‬ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻫﻮ ﺃﻥ ﳚﻠﺲ ﺍﷲ ﺗﻌﺎﱃ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻌﻪ ﻋﻠﻰ ﻛﺮﺳﻴﻪ؛ ﻭﺭﻭﻯ ﰲ‬
‫ﺫﻟﻚ ﺣﺪﻳﺜﺎ‪ .‬ﻭﻋﻀﺪ ﺍﻟﻄﱪﻱ ﺟﻮﺍﺯ ﺫﻟﻚ ﺑﺸﻄﻂ ﻣﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻫﻮ ﻻ ﳜﺮﺝ ﺇﻻ‬
‫ﻋﻠﻰ ﺗﻠﻄﻒ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻭﻓﻴﻪ ﺑﻌﺪ‪ .‬ﻭﻻ ﻳﻨﻜﺮ ﻣﻊ ﺫﻟﻚ ﺃﻥ ﻳﺮﻭﻯ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻳﺘﺄﻭﻟﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻨﻘﺎﺵ ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﺃﻧﻜﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻬـﻮ‬
‫ﻋﻨﺪﻧﺎ ﻣﺘﻬﻢ‪ ،‬ﻣﺎ ﺯﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺘﺤﺪﺛﻮﻥ ‪‬ﺬﺍ‪ ،‬ﻣﻦ ﺃﻧﻜﺮ ﺟﻮﺍﺯﻩ ﻋﻠﻰ ﺗﺄﻭﻳﻠـﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ‪ :‬ﻭﳎﺎﻫﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪ ﺍﻷﺋﻤﺔ‪ ،‬ﻳﺘﺄﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻓﺈﻥ ﻟـﻪ ﻗـﻮﻟﲔ‬
‫ﻣﻬﺠﻮﺭﻳﻦ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺃﺣﺪﳘﺎ ﻫﺬﺍ ﻭﺍﻟﺜﺎﱐ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺟـﻮﻩ‬
‫ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ‪ .‬ﺇﱃ ﺭ‪‬ﺎ ﻧﺎﻇﺮﺓ" ]ﺍﻟﻘﻴﺎﻣﺔ‪ [22 :‬ﺗﻨﺘﻈﺮ ﺍﻟﺜﻮﺍﺏ؛ ﻟﻴﺲ ﻣﻦ ﺍﻟﻨﻈﺮ‪.‬‬
‫ﻗﻠﺖ‪ .‬ﺫﻛﺮ ﻫﺬﺍ ﰲ ﺑﺎﺏ ﺍﺑﻦ ﺷﻬﺎﺏ ﰲ ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﳎﺎﻫﺪ ﺃﻳﻀﺎ‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺎﻝ‪ :‬ﳚﻠﺴﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ .‬ﻭﻫﺬﺍ ﺗﺄﻭﻳﻞ ﻏـﲑ ﻣﺴـﺘﺤﻴﻞ؛ ﻷﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻘﻪ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻭﺍﻟﻌﺮﺵ ﻗﺎﺋﻤﺎ ﺑﺬﺍﺗﻪ‪ ،‬ﰒ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻣـﻦ‬
‫ﻏﲑ ﺣﺎﺟﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﺑﻞ ﺇﻇﻬﺎﺭﺍ ﻟﻘﺪﺭﺗﻪ ﻭﺣﻜﻤﺘﻪ‪ ،‬ﻭﻟﻴﻌـﺮﻑ ﻭﺟـﻮﺩﻩ ﻭﺗﻮﺣﻴـﺪﻩ‬
‫ﻭﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ ﻭﻋﻠﻤﻪ ﺑﻜﻞ ﺃﻓﻌﺎﻟﻪ ﺍﶈﻜﻤﺔ‪ ،‬ﻭﺧﻠﻖ ﻟﻨﻔﺴﻪ ﻋﺮﺷﺎ ﺍﺳﺘﻮﻯ ﻋﻠﻴـﻪ‬
‫ﻛﻤﺎ ﺷﺎﺀ ﻣﻦ ﻏﲑ ﺃﻥ ﺻﺎﺭ ﻟﻪ ﳑﺎﺳﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﻌﺮﺵ ﻟﻪ ﻣﻜﺎﻧﺎ‪ .‬ﻗﻴﻞ‪ :‬ﻫـﻮ ﺍﻵﻥ‬
‫ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ؛ ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬
‫ﺳﻮﺍﺀ ﰲ ﺍﳉﻮﺍﺯ ﺃﻗﻌﺪ ﳏﻤﺪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺃﻭ ﻋﻠﻰ ﺍﻷﺭﺽ؛ ﻷﻥ ﺍﺳﺘﻮﺍﺀ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻟﻴﺲ ﲟﻌﲎ ﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﻟﺰﻭﺍﻝ ﻭﲢﻮﻳﻞ ﺍﻷﺣﻮﺍﻝ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌـﻮﺩ‬
‫ﻭﺍﳊﺎﻝ ﺍﻟﱵ ﺗﺸﻐﻞ ﺍﻟﻌﺮﺵ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺴﺘﻮ ﻋﻠﻰ ﻋﺮﺷﻪ ﻛﻤﺎ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ﺑـﻼ‬
‫ﻛﻴﻒ‪ .‬ﻭﻟﻴﺲ ﺇﻗﻌﺎﺩﻩ ﳏﻤﺪﺍ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﻮﺟﺒﺎ ﻟﻪ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺃﻭ ﳐﺮﺟﺎ ﻟـﻪ‬
‫ﻋﻦ ﺻﻔﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺭﻓﻊ ﶈﻠﻪ ﻭﺗﺸﺮﻳﻒ ﻟﻪ ﻋﻠﻰ ﺧﻠﻘﻪ‪ .‬ﻭﺃﻣـﺎ ﻗﻮﻟـﻪ ﰲ‬
‫ﺍﻹﺧﺒﺎﺭ‪) :‬ﻣﻌﻪ( ﻓﻬﻮ ﲟﻨﺰﻟﺔ ﻗﻮﻟﻪ‪" :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻋﻨﺪ ﺭﺑﻚ"‪ ،‬ﻭ"ﺭﺏ ﺍﺑﻦ ﱄ ﻋﻨـﺪﻙ‬
‫ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ" ]ﺍﻟﺘﺤﺮﱘ‪" .[11 :‬ﻭﺇﻥ ﺍﷲ ﳌﻊ ﺍﶈﺴﻨﲔ" ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ [69 :‬ﻭﳓﻮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺫﻟﻚ‪ .‬ﻛﻞ ﺫﻟﻚ ﻋﺎﺋﺪ ﺇﱃ ﺍﻟﺮﺗﺒﺔ ﻭﺍﳌﻨﺰﻟﺔ ﻭﺍﳊﻈﻮﺓ ﻭﺍﻟﺪﺭﺟـﺔ ﺍﻟﺮﻓﻴﻌـﺔ‪ ،‬ﻻ ﺇﱃ‬
‫ﺍﳌﻜﺎﻥ‪ .‬ﻭﻟﻴﺚ ﻫﺬﺍ ﻗﺎﻝ ﻓﻴﻪ ﳛﻲ ﺑﻦ ﻣﻌﲔ ﻟﻴﺚ ﺃﺿﻌﻒ ﻣﻦ ﻳﺰﻳﺪ ﺍﺑـﻦ ﺃﰊ ﺯﻳـﺎﺩ‬
‫ﻭﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ‪ ,‬ﻭﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ‬
‫ﺿﻌﻴﻒ ﺍﻻ ﺍﻧﻪ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ‪ ,‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺃﲪﺪ ﻣﻀﻄﺮﺏ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺃﲪﺪ ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ ﻣﺎ ﺭﺃﻳﺖ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺃﺳﻮﺃ ﺭﺃﻳﺎ ﰲ ﺃﺣﺪ ﻣﻨﻪ ﰲ ﻟﻴﺚ ﻭﻗﺎﻝ‬
‫ﺟﺮﻳﺮ ﻟﻴﺚ ﻛﺎﻥ ﺃﻛﺜﺮ ﲣﻠﻴﻄﺎ ﻭﻗﺎﻝ ﺃﲪﺪ ﺃﻗﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺟﺮﻳﺮﻭﻗﺎﻝ ﺃﺑـﻮ ﻣﻌﻤـﺮ‬
‫ﺍﻟﻘﻄﻴﻌﻲ ﻛﺎﻥ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻳﻀﻌﻒ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﻭﻗﺎﻝ ﻓﻴﻪ ﻋﻴﺴﻰ ﺑـﻦ ﻳـﻮﻧﺲ‬
‫ﺍﺧﺘﻠﻂ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﲰﻌﺖ ﺃﰊ ﻭﺃﺑﺎ ﺯﺭﻋﺔ ﻳﻘﻮﻻﻥ ﻟﻴﺚ ﻻ ﻳﺸﺘﻐﻞ‬
‫ﺑﻪ‪ ،‬ﻫﻮ ﻣﻀﻄﺮﺏ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ﻛﺎﻥ ﺿﻌﻴﻔﺎ ﰲ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‬
‫ﺍﺧﺘﻠﻂ ﰲ ﺍﺧﺮ ﻋﻤﺮﻩ ﻓﻜﺎﻥ ﻳﻘﻠﺐ ﺍﻻﺳﺎﻧﻴﺪ ﻭﻳﺮﻓﻊ ﺍﳌﺮﺍﺳﻴﻞ ﻭﻳﺄﰐ ﻋﻦ ﺍﻟﺜﻘﺎﺕ ﲟـﺎ‬
‫ﻟﻴﺲ ﻣﻦ ﺣﺪﻳﺜﻬﻢ ﺗﺮﻛﻪ ﺍﻟﻘﻄﺎﻥ ﻭﺍﺑﻦ ﻣﻬﺪﻱ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺃﲪﺪ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ‬
‫ﺍﻟﻌﻠﻞ ﺍﻟﻜﺒﲑ ﻗﺎﻝ ﳏﻤﺪ ﻛﺎﻥ ﺃﲪﺪ ﻳﻘﻮﻝ ﻟﻴﺚ ﻻ ﻳﻔﺮﺡ ﲝﺪﻳﺜﻪ ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﳎﻤﻊ‬
‫ﻋﻠﻰ ﺳﻮﺀ ﺣﻔﻈﻪ ﻭﻗﺎﻝ ﺍﳉﻮﺯﺟﺎﱐ ﻳﻀﻌﻒ ﺣﺪﻳﺜﻪ ﻭﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ ﺃﺻـﺎﺑﻪ ﺍﺧـﺘﻼﻁ‬
‫ﻓﺎﺿﻄﺮﺏ ﺣﺪﻳﺜﻪ ﻭﻗﺎﻝ ﻋﻴﺲ ﺑﻦ ﻳﻮﻧﺲ ﺭﺃﻳﺘﻪ ﻭﻛﺎﻥ ﻗﺪ ﺍﺧﺘﻠﻂ ﻭﻛﺎﻥ ﻳﺼﻌﺪ ﺍﳌﻨﺎﺭﺓ‬
‫ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻬﺎﺭ ﻓﻴﺆﺫﻥ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﺎﺟﻲ ﺻﺪﻭﻕ ﻓﻴﻪ ﺿﻌﻒ ﻛﺎﻥ ﺳﻲﺀ ﺍﳊﻔﻆ ﻛﺜﲑ‬
‫ﺍﻟﻐﻠﻂ ﻭﻛﺎﻥ ﳛﲕ ﺍﻟﻘﻄﺎﻥ ﺑﺂﺧﺮﺓ ﻻ ﳛﺪﺙ ﻋﻨﻪ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ﻣﻨﻜـﺮ ﺍﳊـﺪﻳﺚ‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﻌﻘﻴﻠﻲ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﺍﻟﻜﺒﲑ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﲰﻌﺖ ﺃﺑﺎ ﻧﻌﻴﻢ ﻗﺎﻝ ﻗﺎﻝ ﺷﻌﺒﺔ‬
‫ﻟﻠﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﺃﻳﻦ ﺍﺟﺘﻤﻊ ﻟﻚ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻋﻄﺎﺀ ﻭﻃﺎﻭﻭﺱ ﻭﳎﺎﻫﺪ ؟ ﻓﻘﺎﻝ‬
‫ﺳﻞ ﻋﻦ ﻫﺬﺍ ﺧﻒ ﺃﺑﻴﻚ ‪ .‬ﻭﻣﺜﻠﻪ ﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺍﻟﺘﻴﻤﻲ ﻋﻦ ﻗﺒﻴﺼﺔ ﻋـﻦ‬
‫ﺷﻌﺒﺔ ﻛﻤﺎ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ‪ ,‬ﻓﻘﺎﻝ ﺇﺫ ﺃﺑﻮﻙ ﻳﻀﺮﺏ ﺑﺎﳋﻒ ﻟﻴﻠﺔ ﻋﺮﺳﻪ ‪ ,‬ﻗـﺎﻝ‬
‫ﻗﺒﻴﺼﺔ ﻓﻘﺎﻝ ﺭﺟﻞ ﻛﺎﻥ ﺟﺎﻟﺴﺎ ﻟﺴﻔﻴﺎﻥ ﻓﻤﺎ ﺯﺍﻝ ﻣﺘﻘﻴﺎ ﻟﻠﻴﺚ ﻣﻨﺬ ﻳﻮﻣﺌﺬ ‪ .‬ﻭﻗﺎﻝ‬
‫ﺃﺑﻮ ﺯﺭﻋﺔ ﻟﻴﺚ ﻟﲔ ﺍﳊﺪﻳﺚ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪﻳﺚ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻋﺪﻱ ﻭﻣﻊ ﺍﻟﻀﻌﻒ ﺍﻟﺬﻱ ﻓﻴﻪ ‪ ,‬ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺍﺑﻮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﲪﺪ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﻋﻨﺪﻫﻢ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ‪ .‬ﻗﺎﻝ ﺍﻟﺴﺎﺟﻲ ﻭﻛـﺎﻥ‬
‫ﺍﺑﻮﺩﺍﻭﺩ ﻻ ﻳﺪﺧﻞ ﺣﺪﻳﺜﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﺣﺠﺮ ﺻﺪﻭﻕ ﺍﺧﺘﻠﻂ‬
‫ﺟﺪﺍ ﻭﱂ ﻳﺘﻤﻴﺰ ﺣﺪﻳﺜﻪ ﻓﺘﺮﻙ ‪ .‬ﻭﻗﺪ ﺭﺩ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﻌﻠﻮ ﺃﺛﺮ ﳎﺎﻫﺪ ﻭﺿﻌﻔﻪ‬
‫‪ .‬ﻗﻠﺖ ﻭﻗﺪ ﺃﺷﺒﻌﺖ ﺍﻟﻜﻼﻡ ﰲ ﺃﺛﺮ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﳋـﻼﻝ ﻣـﻦ‬
‫ﻃﺮﻳﻘﻪ ﻭﻣﻦ ﻃﺮﻳﻖ ﺍﳉﺮﻳﺮﻱ ﻭﺳﻴﻒ ﺍﻟﺴﺪﻭﺳﻲ ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﳊﻮﺽ ﺍﳌـﻮﺭﻭﺭﺩ ﰲ‬
‫ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ‪ ،‬ﻭﺍﳉﺮﻳﺮﻱ ﻫﺬﺍ ﻗﺪ ﺍﺧﺘﻠﻂ ﻭﺍﻟﺴﺪﻭﺳﻲ ﳎﻬﻮﻝ ‪ .‬ﻭﻗﺪ‬
‫ﺫﻛﺮ ﺍﳋﻼﻝ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺭﻭﺍﻳﺔ ﺑﻠﻔﻆ ﳚﻠﺴﻪ ﺑﺪﻭﻥ ﻣﻌﻪ ﻣﻦ ﻧﻔﺲ ﺍﻟﻄﺮﻳـﻖ‬
‫ﻛﻤﺎ ﺃﻧﻪ ﺃﻭﺭﺩ ﻛﺬﻟﻚ ﺭﻭﺍﻳﺎﺕ ﻛﺜﲑﺓ ﺑﻠﻔﻆ ﳚﻠﺴﻪ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﻦ ﻧﻔـﺲ‬
‫ﺍﻟﻄﺮﻳﻖ ﳑﺎ ﻳﺆﻛﺪ ﺍﺿﻄﺮﺍﺏ ﺍﻵﺛﺮ ﻭﺍﺧﺘﻼﻁ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﻭﺳﻮﺀ ﺣﻔﻈﻪ ‪،‬‬
‫ﻭﳓﻦ ﻟﺴﻨﺎ ﻧﻨﻜﺮ ﺇﻗﻌﺎﺩ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻛﻤﺎ ﰲ ﻃﺮﻕ ﺍﻵﺛﺮ ﺃﻧـﻪ‬
‫ﳚﻠﺴﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻟﻜﻦ ﻧﻨﻜﺮ ﺍﻟﻠﻔﻆ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻓﻴﻪ ﳚﻠﺴﻪ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‬
‫‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﻛﺘﺎﺏ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻠﻔﻆ ﻭﳌﹼﺎ ﺭﺃﻯ ﻗﻮﻡ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻓﺮﺍﻁ‬
‫ﻫﺆﻻﺀ " ﻳﻌﲏ ﺍﳉﻬﻤﻴﺔ " ﰲ ﺍﻟﻨﻔﻲ ‪ ،‬ﻋﺎﺭﺿﻮﻫﻢ ﰲ ﺍﻟﺘﻤﺜﻴﻞ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺑﺎﻟﺘﺸﺒﻴﻪ‬
‫ﺍﶈﺾ ‪ ،‬ﻭﺍﻷﻗﻄﺎﺭ ﻭﺍﳊﺪﻭﺩ ‪ ،‬ﻭﲪﻠﻮﺍ ﺍﻷﻟﻔﺎﻅ ﺍﳉﺎﺋﻴﺔ ﰲ ﺍﳊـﺪﻳﺚ ﻋﻠـﻰ‬
‫ﻇﺎﻫﺮﻫﺎ ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺑﺎﻟﻜﻴﻔﻴﺔ ﻓﻴﻬﺎ ‪ ،‬ﻭﲪﻠﻮﺍ ﻣﻦ ﻣﺴﺘﺸﻨﻊ ﺍﳊﺪﻳﺚ ‪ :‬ﻋﺮ‪‬ﻕ ﺍﳋﻴﻞ‬
‫‪ ،‬ﻭ ﺣﺪﻳﺚ ﻋﺮﻓﺎﺕ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﻫﺬﺍ ﻣﻦ ﺍﳌﻮﺿﻮﻉ ‪ ..‬ﺍﻫـ ﻭﻗﺎﻝ ﺍﻻﻣـﺎﻡ ﺑـﺪﺭ‬
‫ﺍﻟﺪﻳﻦ ﺑﻦ ‪‬ﺟﻤ‪‬ﺎﻋﺔ ﺍﻟﻜ‪‬ﻨﺎﱐ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ‪ :‬ﻭﻣﻦ ﺍﻧﺘﺤـﻞ‬
‫ﻗﻮﻝ ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﻗﺎﻝ ﺑﺘﺸﺒﻴﻪ ‪ ،‬ﺃﻭ ﺗﻜﻴﻴﻒ ‪ ،‬ﺃﻭ ‪‬ﺣ ‪‬ﻤ ﹺﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻇـﺎﻫﺮﻩ ﳑـﺎ‬
‫ﻳﺘﻌﺎﱃ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﶈﺪﺛﲔ ‪ ،‬ﻓﻬﻮ ﻛﺎﺫﺏ ﰲ ﺍﻧﺘﺤﺎﻟﻪ ‪ ،‬ﺑﺮﻱﺀ ﻣﻦ ﻗـﻮﻝ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻋﺘﺪﺍﻟﻪ ‪ ..‬ﺍﻫـ ﻭﰲ ﻛﺘﺎﺏ ﺍﻹﺗﻘﺎﻥ ﺍﳉﺰﺀ ‪ 2‬ﺻـﻔﺤﺔ ‪ 14‬ﻓﺼـﻞ‬
‫‪3782 -‬ﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ ﺁﻳﺎﺕ ﺍﻟﺼﻔﺎﺕ ﻭﻻﺑﻦ ﺍﻟﻠﺒﺎﻥ ﻓﻴﻬﺎ ﺗﺼﻨﻴﻒ ﻣﻔﺮﺩ ﳓـﻮ‬
‫ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻛﻞ ﺷﻲﺀ ﻫﺎﻟﻚ ﺇﻻ ﻭﺟﻬﻪ ﻭﻳﺒﻘـﻰ ﻭﺟـﻪ ﺭﺑـﻚ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻟﺘﺼﻨﻊ ﻋﻠﻰ ﻋﻴﲏ ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ ﻭﺍﻟﺴﻤﻮﺍﺕ ﻣﻄﻮﻳﺎﺕ ﺑﻴﻤﻴﻨﻪ ﻭﲨﻬـﻮﺭ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻨﻬﻢ ﺍﻟﺴﻠﻒ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﻭﺗﻔﻮﻳﺾ ﻣﻌﻨﺎﻫﺎ ﺍﳌﺮﺍﺩ‬
‫ﻣﻨﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻧﻔﺴﺮﻫﺎ ﻣﻊ ﺗﻨﺰﻳﻬﻨﺎ ﻟﻪ ﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ ‪ 3784 -‬ﺃﺧﺮﺝ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺍﻟﺴﻨﻦ ﻋﻦ ﻃﺮﻳﻖ ﻗﺮﺓ ﺑﻦ ﺧﺎﻟﺪ ﻋﻦ ﺍﳊﺴﻦ ﻋﻦ ﺃﻣﻪ ﻋﻦ ﺃﻡ‬
‫ﺳﻠﻤﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻗﺎﻟﺖ ﺍﻟﻜﻴﻒ ﻏـﲑ ﻣﻌﻘـﻮﻝ‬
‫ﻭﺍﻹﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﳉﺤﻮﺩ ﺑﻪ ﻛﻔـﺮ ‪3785 -‬‬
‫ﻭﺃﺧﺮﺝ ﺃﻳﻀﺎ ﻋﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ ﺍﻟـﺮﲪﻦ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻓﻘﺎﻝ ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﻣﻦ ﺍﷲ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ﻭﻋﻠﻴﻨﺎ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺃﺧﺮﺝ ﺃﻳﻀﺎ ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﺳﺌﻞ‬
‫ﻋﻦ ﺍﻵﻳﺔ ﻓﻘﺎﻝ ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﺍﻹﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟـﺐ‬
‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻫﻮ ﻛﻤﺎ ﻭﺻـﻒ‬ ‫ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ ‪3787‬‬
‫ﻧﻔﺴﻪ ﻭﻻ ﻳﻘﺎﻝ ﻛﻴﻒ ﻭﻛﻴﻒ ﻣﺮﻓﻮﻉ ‪ 3788 -‬ﻭﺃﺧﺮﺝ ﺍﻟﻼﻟﻜﺎﺋﻲ ﻋﻦ ﳏﻤـﺪ‬
‫ﺑﻦ ﺍﳊﺴﻦ ﻗﺎﻝ ﺇﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻛﻠﻬﻢ ﻣﻦ ﺍﳌﺸﺮﻕ ﺇﱃ ﺍﳌﻐـﺮﺏ ﻋﻠـﻰ ﺍﻹﳝـﺎﻥ‬
‫ﺑﺎﻟﺼﻔﺎﺕ ﻣﻦ ﻏﲑ ﺗﻔﺴﲑ ﻭﻻ ﺗﺸﺒﻴﻪ ‪ 3789 -‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ‬
‫ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﺍﳌﺬﻫﺐ ﰲ ﻫﺬﺍ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻷﺋﻤﺔ ﻣﺜﻞ ﺳﻔﻴﺎﻥ ﺍﻟﺜـﻮﺭﻱ‬
‫ﻭﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻭﻭﻛﻴﻊ ﻭﻏﲑﻫﻢ ﺃ‪‬ـﻢ ﻗـﺎﻟﻮﺍ ﻧـﺮﻭﻱ ﻫـﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻛﻤﺎ ﺟﺎﺀﺕ ﻭﻧﺆﻣﻦ ‪‬ﺎ ﻭﻻ ﻳﻘﺎﻝ ﻛﻴﻒ ﻭﻻ ﻧﻔﺴﺮ ﻭﻻ ﻧﺘﻮﻫﻢ ‪3790‬‬
‫‪-‬ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻧﻨﺎ ﻧﺆﻭﳍﺎ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ ﺗﻌﺎﱃ ﻭﻫﺬﺍ‬
‫ﻣﺬﻫﺐ ﺍﳋﻠﻒ ﻭﻛﺎﻥ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﰒ ﺭﺟﻊ ﻋﻨﻪ ﻓﻘﺎﻝ ﰲ ﺍﻟﺮﺳـﺎﻟﺔ‬
‫ﺍﻟﻨﻈﺎﻣﻴﺔ ﺍﻟﺬﻱ ﻧﺮﺗﻀﻴﻪ ﺩﻳﻨﺎ ﻭﻧﺪﻳﻦ ﺍﷲ ﺑﻪ ﻋﻘﺪﺍ ﺇﺗﺒﺎﻉ ﺳﻠﻒ ﺍﻷﻣﺔ ﻓﺈ‪‬ﻢ ﺩﺭﺟﻮﺍ‬
‫ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻌﺮﺽ ﳌﻌﺎﻧﻴﻬﺎ ‪ 3791 -‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘـﺔ‬
‫ﻣﻀﻰ ﺻﺪﺭ ﺍﻷﻣﺔ ﻭﺳﺎﺩﺍ‪‬ﺎ ﻭﺇﻳﺎﻫﺎ ﺍﺧﺘﺎﺭ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻗﺎﺩﺍ‪‬ﺎ ﻭﺇﻟﻴﻬﺎ ﺩﻋﺎ ﺃﺋﻤﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳊﺪﻳﺚ ﻭﺃﻋﻼﻣﻪ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺼﺪﻕ ﻋﻨـﻬﺎ ﻭﻳﺄﺑﺎﻫـﺎ‬
‫‪3792 -‬ﻭﺍﺧﺘﺎﺭ ﺍﺑﻦ ﺑﺮﻫﺎﻥ ﻣﺬﻫﺐ ﺍﻟﺘﺄﻭﻳﻞ ﻗﺎﻝ ﻭﻣﻨﺸﺄ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ‬
‫ﻫﻞ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺷﻲﺀ ﱂ ﻧﻌﻠﻢ ﻣﻌﻨﺎﻩ ﺃﻭ ﻻ ﺑﻞ ﻳﻌﻠﻤﻪ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ‬
‫ﺍﻟﻌﻠﻢ ‪ 3792 -‬ﻡ ﻭﺗﻮﺳﻂ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ ﻓﻘﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻗﺮﻳﺒﺎ ﻣـﻦ‬
‫ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﱂ ﻳﻨﻜﺮ ﺃﻭ ﺑﻌﻴﺪﺍ ﺗﻮﻗﻔﻨﺎ ﻋﻨﻪ ﻭﺁﻣﻨﺎ ﲟﻌﻨﺎﻩ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺃﺭﻳﺪ ﺑﻪ‬
‫ﻣﻊ ﺍﻟﺘﻨﺰﻳﻪ ﻗﺎﻝ ﻭﻣﺎ ﻛﺎﻥ ﻣﻌﻨﺎﻩ ﻣﻦ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻇﺎﻫﺮﺍ ﻣﻔﻬﻮﻣﺎ ﻣـﻦ ﲣﺎﻃـﺐ‬
‫ﺍﻟﻌﺮﺏ ﻗﻠﻨﺎ ﺑﻪ ﻣﻦ ﻏﲑ ﺗﻮﻗﻴﻒ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻳﺎ ﺣﺴﺮﰐ ﻋﻠﻰ ﻣﺎ ﻓﺮﻃﺖ ﰲ‬
‫ﺟﻨﺐ ﺍﷲ ﻓﻨﺤﻤﻠﻪ ﻋﻠﻰ ﺣﻖ ﺍﷲ ﻭﻣﺎ ﳚﺐ ﻟﻪ ﺍﻧﺘﻬﻰ ﻓﺼﻞ ﰲ ﻣﻌـﲎ ﺍﳉﺴـﻢ‬
‫ﻭﺍﳉﺴﺪ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻻﻗﻌﺎﺩ ﻭﺍﳊﺪ ﻭﺍﻟﻜﻴﻒ ‪ :‬ﻭﰲ ﻛﺘﺎﺏ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺟﺴﻢ‬
‫‪:‬ﺍﳉﺴﻢ ‪ :‬ﻣﺎ ﻟﻪ ﻃﻮﻝ ﻭﻋﺮﺽ ﻭﻋﻤﻖ ﻭﻻ ﲣﺮﺝ ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﻋﻦ ﻛﻮ‪‬ﺎ ﺃﺟﺴﺎﻣﺎ‬
‫ﻭﺇﻥ ﻗﻄﻊ ﻣﺎ ﻗﻄﻊ ﻭﺟﺰﺉ ﻣﺎ ﻗﺪ ﺟﺰﺉ ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﻭﺯﺍﺩﻩ ﺑﺴﻄﺔ ﰲ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﳉﺴﻢ { ] ﺍﻟﺒﻘﺮﺓ ‪ } [ 247 /‬ﻭﺇﺫﺍ ﺭﺃﻳﺘﻬﻢ ﺗﻌﺠﺒﻚ ﺃﺟﺴﺎﻣﻬﻢ { ] ﺍﳌﻨﺎﻓﻘﻮﻥ ‪/‬‬
‫‪ ] 4‬ﺗﻨﺒﻴﻬﺎ ﺃﻥ ﻻ ﻭﺭﺍﺀ ﺍﻷﺷﺒﺎﺡ ﻣﻌﲎ ﻣﻌﺘﺪ ﺑﻪ ﻭﺍﳉﺴﻤﺎﻥ ﻗﻴﻞ ‪ :‬ﻫـﻮ ﺍﻟﺸـﺨﺺ‬
‫ﻭﺍﻟﺸﺨﺺ ﻗﺪ ﳜﺮﺝ ﻣﻦ ﻛﻮﻧﻪ ﺷﺨﺼﺎ ﺑﺘﻘﻄﻴﻌﻪ ﻭﲡﺰﺋﺘﻪ ﲞﻼﻑ ﺍﳉﺴﻢ ‪ ،‬ﻭﻗـﺎﻝ ‪:‬‬
‫ﺍﻟﺸﺒﻪ ﻭﺍﻟﺸﺒﻬﻪ ﻭﺍﻟﺸﺒﻴﻪ ‪ :‬ﺣﻘﻴﻘﺘﻬﺎ ﰲ ﺍﳌﻤﺎﺛﻠﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻜﻴﻔﻴﺔ ﻛﺎﻟﻠﻮﻥ ﻭﺍﻟﻄﻌﻢ‬
‫ﻭﻛﺎﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻈﻠﻢ ‪ ،‬ﻭﻗﺎﻝ ﺷﻜﻞ ‪ :‬ﺍﳌﺸﺎﻛﻠﺔ ﰲ ﺍﳍﻴﺌﺔ ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﻨﺪ ﰲ ﺍﳉﻨﺴﻴﺔ‬
‫ﻭﺍﻟﺸﺒﻪ ﰲ ﺍﻟﻜﻴﻔﻴﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﺁﺧﺮ ﻣﻦ ﺷﻜﻠﻪ ﺃﺯﻭﺍﺝ { ] ﺹ ‪ [ 58 /‬ﺃﻱ‬
‫‪ :‬ﻣﺜﻠﻪ ﰲ ﺍﳍﻴﺌﺔ ﻭﺗﻌﺎﻃﻲ ﺍﻟﻔﻌﻞ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻭﺍﳌﺜﻞ ﻳﻘﺎﻝ ﻋﻠﻰ ﻭﺟﻬﲔ ‪ :‬ﺃﺣـﺪﳘﺎ ‪:‬‬
‫ﲟﻌﲎ ﺍﳌﺜﻞ ﳓﻮ ‪ :‬ﺷﺒﻪ ﻭﺷﺒﻪ ﻭﻧﻘﺾ ﻭﻧﻘﺾ ‪ .‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻭﻗﺪ ﻳﻌﱪ ‪‬ﻤﺎ ﻋـﻦ‬
‫ﻭﺻﻒ ﺍﻟﺸﻲﺀ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ‪ } :‬ﻣﺜﻞ ﺍﳉﻨﺔ ﺍﻟﱵ ﻭﻋﺪ ﺍﳌﺘﻘﻮﻥ { ] ﺍﻟﺮﻋﺪ ‪] 35 /‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳌﺸﺎ‪‬ﺔ ﻟﻐﲑﻩ ﰲ ﻣﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ ﺃﻱ ﻣﻌﲎ ﻛﺎﻥ ﻭﻫﻮ ﺃﻋـﻢ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﻮﺿﻮﻋﺔ ﻟﻠﻤﺸﺎ‪‬ﺔ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﺪ ﻳﻘﺎﻝ ﻓﻴﻤﺎ ﻳﺸﺎﺭﻙ ﰲ ﺍﳉﻮﻫﺮ ﻓﻘـﻂ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﻟﺸﺒﻪ ﻳﻘﺎﻝ ﻓﻴﻤﺎ ﻳﺸﺎﺭﻙ ﰲ ﺍﻟﻜﻴﻔﻴﺔ ﻓﻘﻂ ﻭﺍﳌﺴﺎﻭﻱ ﻳﻘﺎﻝ ﻓﻴﻤـﺎ ﻳﺸـﺎﺭﻙ ﰲ‬
‫ﺍﻟﻜﻤﻴﺔ ﻓﻘﻂ ﻭﺍﻟﺸﻜﻞ ﻳﻘﺎﻝ ﻓﻴﻤﺎ ﻳﺸﺎﺭﻛﻪ ﰲ ﺍﻟﻘﺪﺭ ﻭﺍﳌﺴﺎﺣﺔ ﻓﻘﻂ ﻭﺍﳌﺜﻞ ﻋﺎﻡ ﰲ‬
‫ﲨﻴﻊ ﺫﻟﻚ ﻭﳍﺬﺍ ﳌﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﺧﺼﻪ ﺑﺎﻟﺬﻛﺮ ﻓﻘﺎﻝ‬
‫‪ } :‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ { ] ﺍﻟﺸﻮﺭﻯ ‪ ] 11 /‬ﻭﺃﻣﺎ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻜﺎﻑ ﻭﺍﳌﺜﻞ ﻓﻘﺪ‬
‫ﻗﻴﻞ ‪ :‬ﺫﻟﻚ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻨﻔﻲ ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺜﻞ ﻭﻻ ﺍﻟﻜـﺎﻑ‬
‫ﻓﻨﻔﻰ ﺏ ) ﻟﻴﺲ ( ﺍﻷﻣﺮﻳﻦ ﲨﻴﻌﺎ ‪ .‬ﻭﻗﺎﻝ ‪ :‬ﺑﺪﻥ ‪ -‬ﺍﻟﺒﺪﻥ ‪ :‬ﺍﳉﺴﺪ ﻟﻜﻦ ﺍﻟﺒـﺪﻥ‬
‫ﻳﻘﺎﻝ ﺍﻋﺘﺒﺎﺭﺍ ﺑﻌﻈﻢ ﺍﳉﺜﺔ ﻭﺍﳉﺴﺪ ﻳﻘﺎﻝ ﺍﻋﺘﺒﺎﺭﺍ ﺑﺎﻟﻠﻮﻥ ﻭﻣﻨﻪ ﻗﻴﻞ ‪ :‬ﺛﻮﺏ ﳎﺴـﺪ‬
‫ﻭﻣﻨﻪ ﻗﻴﻞ ‪ :‬ﺍﻣﺮﺃﺓ ﺑﺎﺩﻥ ﻭﺑﺪﻳﻦ ‪ :‬ﻋﻈﻴﻤﺔ ﺍﻟﺒﺪﻥ ﻭﲰﻴﺖ ﺍﻟﺒﺪﻧﺔ ﺑﺬﻟﻚ ﻟﺴـﻤﻨﻬﺎ‬
‫ﻳﻘﺎﻝ ‪ :‬ﺑﺪﻥ ﺇﺫﺍ ﲰﻦ ﻭﺑﺪﻥ ﻛﺬﻟﻚ ﻭﻗﻴﻞ ‪ :‬ﺑﻞ ﺑﺪﻥ ﺇﺫﺍ ﺃﺳﻦ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻭﻗﻮﻟـﻪ‬
‫ﺗﻌﺎﱃ { ‪ :‬ﻓﺎﻟﻴﻮﻡ ﻧﻨﺠﻴﻚ ﺑﺒﺪﻧﻚ { ] ﻳﻮﻧﺲ ‪ [ 92 /‬ﺃﻱ ‪ :‬ﲜﺴﺪﻙ ﻭﻗﻴﻞ ﻳﻌـﲏ‬
‫ﺑﺪﺭﻋﻚ ﻓﻘﺪ ﻳﺴﻤﻰ ﺍﻟﺪﺭﻉ ﺑﺪﻧﻪ ﻟﻜﻮ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺒﺪﻥ ﻛﻤﺎ ﻳﺴﻤﻰ ﻣﻮﺿﻊ ﺍﻟﻴﺪ ﻣﻦ‬
‫ﺍﻟﻘﻤﻴﺺ ﻳﺪﺍ ﻭﻣﻮﺿﻊ ﺍﻟﻈﻬﺮ ﻭﺍﻟﺒﻄﻦ ﻇﻬﺮﺍ ﻭﺑﻄﻨﺎ ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ ‪ } :‬ﻭﺍﻟﺒـﺪﻥ‬
‫ﺟﻌﻠﻨﺎﻫﺎ ﻟﻜﻢ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﷲ { ] ﺍﳊﺞ ‪ [ 36 /‬ﻫﻮ ﲨﻊ ﺍﻟﺒﺪﻧﺔ ﺍﻟﱵ ‪‬ـﺪﻯ ‪-‬‬
‫ﺟﺴﺪ ‪ -‬ﺍﳉﺴﺪ ﻛﺎﳉﺴﻢ ﻟﻜﻨﻪ ﺃﺧﺺ ﻗﺎﻝ ﺍﳋﻠﻴﻞ ﺭﲪﻪ ﺍﷲ ‪ :‬ﻻ ﻳﻘﺎﻝ ﺍﳉﺴـﺪ‬
‫ﻟﻐﲑ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻠﻖ ﺍﻷﺭﺽ ) ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻌﲔ ‪ ( 47 / 6‬ﻭﳓﻮﻩ ﻭﺃﻳﻀﺎ ﻓـﺈﻥ‬
‫ﺍﳉﺴﺪ ﻣﺎ ﻟﻪ ﻟﻮﻥ ﻭﺍﳉﺴﻢ ﻳﻘﺎﻝ ﳌﺎ ﻻ ﻳﺒﲔ ﻟﻪ ﻟﻮﻥ ﻛﺎﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ { ‪:‬‬
‫ﻭﻣﺎ ﺟﻌﻠﻨﺎﻫﻢ ﺟﺴﺪﺍ ﻻ ﻳﺄﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ { ] ﺍﻷﻧﺒﻴﺎﺀ ‪ [ 8 /‬ﻳﺸﻬﺪ ﳌﺎ ﻗﺎﻝ ﺍﳋﻠﻴﻞ‬
‫ﻭﻗﺎﻝ ‪ } :‬ﻋﺠﻼ ﺟﺴﺪﺍ ﻟﻪ ﺧﻮﺍﺭ { ] ﻃﻪ ‪ [ 88 /‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﺃﻟﻘﻴﻨﺎ ﻋﻠﻰ‬
‫ﻛﺮﺳﻴﻪ ﺟﺴﺪﺍ ﰒ ﺃﻧﺎﺏ { ] ﺹ ‪ ] 34 /‬ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻮﻥ ﻗﻴـﻞ ﻟﻠﺰﻋﻔـﺮﺍﻥ ‪:‬‬
‫ﺟﺴﺎﺩ ﻭﺛﻮﺏ ﳎﺴﺪ ‪ :‬ﻣﺼﺒﻮﻍ ﺑﺎﳉﺴﺎﺩ ) ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻌﲔ ) ‪ 6 / 48‬ﻭﺍ‪‬ﺴـﺪ ‪:‬‬
‫ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﳉﺴﺪ ﻭﺍﳉﺴﺪ ﻭﺍﳉﺎﺳﺪ ﻭﺍﳉﺴﺪ ﻣﻦ ﺍﻟﺪﻡ ﻣﺎ ﻗﺪ ﻳﺒﺲ‪ ،‬ﺟﺴﻢ‬
‫‪-‬ﺍﳉﺴﻢ ‪ :‬ﻣﺎ ﻟﻪ ﻃﻮﻝ ﻭﻋﺮﺽ ﻭﻋﻤﻖ ﻭﻻ ﲣﺮﺝ ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﻋـﻦ ﻛﻮ‪‬ـﺎ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﺟﺴﺎﻣﺎ ﻭﺇﻥ ﻗﻄﻊ ﻣﺎ ﻗﻄﻊ ﻭﺟﺰﺉ ﻣﺎ ﻗﺪ ﺟﺰﺉ ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﻭﺯﺍﺩﻩ ﺑﺴﻄﺔ‬
‫ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﳉﺴﻢ { ] ﺍﻟﺒﻘﺮﺓ ‪ } [ 247 /‬ﻭﺇﺫﺍ ﺭﺃﻳﺘﻬﻢ ﺗﻌﺠﺒﻚ ﺃﺟﺴﺎﻣﻬﻢ { ]‬
‫ﺍﳌﻨﺎﻓﻘﻮﻥ ‪ ] 4 /‬ﺗﻨﺒﻴﻬﺎ ﺃﻥ ﻻ ﻭﺭﺍﺀ ﺍﻷﺷﺒﺎﺡ ﻣﻌﲎ ﻣﻌﺘﺪ ﺑﻪ ﻭﺍﳉﺴﻤﺎﻥ ﻗﻴﻞ ‪ :‬ﻫﻮ‬
‫ﺍﻟﺸﺨﺺ ﻭﺍﻟﺸﺨﺺ ﻗﺪ ﳜﺮﺝ ﻣﻦ ﻛﻮﻧﻪ ﺷﺨﺼﺎ ﺑﺘﻘﻄﻴﻌﻪ ﻭﲡﺰﺋﺘﻪ ﲞﻼﻑ ﺍﳉﺴﻢ‬
‫‪ .‬ﺷﺨﺺ ‪ -‬ﺍﻟﺸﺨﺺ ‪ :‬ﺳﻮﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﺎﺋﻢ ﺍﳌﺮﺋﻲ ﻣﻦ ﺑﻌﻴﺪ ﻭﻗﺪ ﺷﺨﺺ ﻣﻦ‬
‫ﺑﻠﺪﻩ ‪ :‬ﻧﻔﺬ ﻭﺷﺨﺺ ﺳﻬﻤﻪ ﻭﺑﺼﺮﻩ ﻭﺃﺷﺨﺼﻪ ﺻﺎﺣﺒﻪ ﻗﺎﻝ ﺗﻌـﺎﱃ ‪ } :‬ﻟﻴـﻮﻡ‬
‫ﺗﺴﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ [ } ﺇﺑﺮﺍﻫﻴﻢ ‪ } [ 42 /‬ﺷﺎﺧﺼﺔ ﺃﺑﺼﺎﺭ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ { ]‬
‫ﺍﻷﻧﺒﻴﺎﺀ ‪ [ 97 /‬ﺃﻱ ‪ :‬ﺃﺟﻔﺎ‪‬ﻢ ﻻ ﺗﻄﺮﻑ ‪،‬ﻭﻗﺎﻝ ‪ :‬ﻛﻴﻒ ‪ -‬ﻛﻴﻒ ‪ :‬ﻟﻔﻆ ﻳﺴﺄﻝ‬
‫ﺑﻪ ﻋﻤﺎ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﻓﻴﻪ ‪ :‬ﺷﺒﻴﻪ ﻭﻏﲑ ﺷﺒﻴﻪ ﻛﺎﻷﺑﻴﺾ ﻭﺍﻷﺳﻮﺩ ﻭﺍﻟﺼـﺤﻴﺢ‬
‫ﻭﺍﻟﺴﻘﻴﻢ ﻭﳍﺬﺍ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﻛﻴﻒ ﻭﻗﺪ ﻳﻌﱪ ﺑﻜﻴـﻒ ﻋـﻦ‬
‫ﺍﳌﺴﺌﻮﻝ ﻋﻨﻪ ﻛﺎﻷﺳﻮﺩ ﻭﺍﻷﺑﻴﺾ ﻓﺈﻧﺎ ﻧﺴﻤﻴﻪ ﻛﻴﻒ ﻭﻛﻞ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻠﻔﻈﻪ‬
‫ﻛﻴﻒ ﻋﻦ ﻧﻔﺴﻪ ﻓﻬﻮ ﺍﺳﺘﺨﺒﺎﺭ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﻨﺒﻴﻪ ﻟﻠﻤﺨﺎﻃﺐ ﺃﻭ ﺗﻮﺑﻴﺨﺎ ﳓﻮ ‪} :‬‬
‫ﻛﻴﻒ ﺗﻜﻔﺮﻭﻥ ﺑﺎﷲ { ] ﺍﻟﺒﻘﺮﺓ ‪ } [ 28 /‬ﻛﻴﻒ ﻳﻬﺪﻱ ﺍﷲ { ] ﺁﻝ ﻋﻤﺮﺍﻥ ‪/‬‬
‫‪ } [ 86‬ﻛﻴﻒ ﻳﻜﻮﻥ ﻟﻠﻤﺸﺮﻛﲔ ﻋﻬﺪ { ] ﺍﻟﺘﻮﺑﺔ ‪ } [ 7 /‬ﺍﻧﻈﺮ ﻛﻴﻒ ﺿﺮﺑﻮﺍ‬
‫ﻟﻚ ﺍﻷﻣﺜﺎﻝ { ] ﺍﻹﺳﺮﺍﺀ ‪ } [ 48 /‬ﻓﺎﻧﻈﺮﻭﺍ ﻛﻴﻒ ﺑﺪﺃ ﺍﳋﻠﻖ { ] ﺍﻟﻌﻨﻜﺒﻮﺕ ‪/‬‬
‫ﺴ ‪‬ﻢ‬‫ﳉ‪‬‬ ‫‪ ] { 20‬ﺃﻭ ﱂ ﻳﺮﻭ ﻛﻴﻒ ﻳﺒﺪﺉ ﺍﷲ ﺍﳋﻠﻖ ﰒ ﻳﻌﻴﺪﻩ { ﺍﻟﻌﻨﻜﺒﻮﺕ ‪. 19 /‬ﺍ ‪‬‬
‫ﺴﻢ‪) ،‬ﺑﺎﻟﻜﺴﺮ( ﲨﺎﻋ ﹸﺔ ﺍﻟ‪‬ﺒ ‪‬ﺪﻥ‪ ،‬ﺃﻭ ﺍﻷﻋﻀﺎﺀ ‪ ،‬ﻭﻣﻦ ﺍﻟﻨـﺎ ﹺ‬
‫ﺱ‬ ‫ﳉ‪‬‬ ‫)ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ( ﺍ ‪‬‬
‫ﳉﺴ‪‬ﻤﺎﻥ‪ ،‬ﺑﺎﻟﻀﻢ ‪ :‬ﺃﺟ‪‬ﺴﺎ ‪‬ﻡ ﻭﺟ‪‬ﺴﻮ ‪‬ﻡ‪ .‬ﻭﻛﻜﹶـ ‪‬ﺮ ‪‬ﻡ‪:‬‬ ‫ﳋ ﹾﻠ ﹺﻖ ﻛﺎ ﹸ‬
‫ﻭﺳﺎﺋ‪‬ﺮ ﺍﻷﻧ‪‬ﻮﺍﻉ ﺍﻟﻌﻈﻴﻤ ﹸﺔ ﺍ ﹶ‬
‫‪‬ﻋ ﹸﻈﻢ‪ ،‬ﻓﻬﻮ ‪‬ﺟﺴِﻴ ‪‬ﻢ ﻭﺟ‪‬ﺴﺎﻡ‪ ،‬ﻛﻐ‪‬ﺮﺍﺏﹴ‪ ،‬ﻭﻫﻲ‪ :‬ﺎ ٍﺀ‪ .‬ﻭﺍﳉﹶﺴﻴ ‪‬ﻢ‪ :‬ﺍﻟﺒ‪‬ﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﺍ ‪‬ﺭ‪‬ﺗ ﹶﻔ ‪‬ﻊ ﻣﻦ‬
‫ﺨ ‪‬ﻢ ‪ .‬ﺟﺴﻢ )ﻣﻘﺎﻳﻴﺲ‬ ‫ﺿ‪‬‬ ‫ﺴ ‪‬ﻢ‪ :‬ﺍ َﻷ ‪‬‬
‫ﺏ‪ .‬ﻭﺍ َﻷ ‪‬ﺟ ‪‬‬
‫ﺽ ﻭﻋ‪‬ﻼ ‪‬ﻩ ﺍﳌﺎ ُﺀ ﺝ‪ :‬ﺟﹺﺴﺎﻡ‪ ،‬ﻛﻜ‪‬ﺘﺎ ﹴ‬ ‫ﺍﻷﺭ ﹺ‬
‫ﺺ ﻣ‪‬ـ ‪‬ﺪ ‪‬ﺭ ‪‬ﻙ‪.‬‬ ‫ﺍﻟﻠﻐﺔ( ﺍﳉﻴﻢ ﻭﺍﻟﺴﲔ ﻭﺍﳌﻴﻢ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﲡﻤ‪‬ﻊ ﺍﻟﺸﻲﺀ‪ .‬ﻓﺎﳉﺴﻢ ﻛ ﱡﻞ ﺷﺨ ﹴ‬
‫ﳉﺴ‪‬ـﻤﺎﻥ‬ ‫ﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺩﺭﻳﺪ‪.‬ﻭﺍﳉﹶﺴﻴﻢ‪ :‬ﺍﻟﻌﻈﻴﻢ ﺍﳉ‪‬ﺴﻢ‪ ،‬ﻭﻛـﺬﻟﻚ ﺍﳉﹸﺴـﺎﻡ ‪ .‬ﻭﺍ ﹸ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺸﺨﺺ‪ .‬ﰲ ﺍﻟﺼﺤﺎﺡ ﺟﺴﻢ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ﺍﳉﺴﻢ ﺍﳉﺴﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳉﺴـﻤﺎﻥ‬
‫ﻭﺍﳉﺜﻤﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ﺍﳉﺴﻢ ﻭﺍﳉﺴﻤﺎﻥ ﺍﳉﺴﺪ‪ ،‬ﻭﺍﳉﺜﻤﺎﻥ ﺍﻟﺸﺨﺺ ‪ .‬ﻭﰲ‬
‫ﺍﻟﻘﺎﻣﻮﺱ ﺍﳉﺴﻢ ﺑﺎﻟﻜﺴﺮ ﲨﺎﻋﺔ ﺍﻟﺒﺪﻥ ﺃﻭ ﺍﻷﻋﻀﺎﺀ ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺳـﺎﺋﺮ ﺍﻷﻧـﻮﺍﻉ‬
‫ﺍﻟﻌﻈﻴﻤ ﹸﺔ ﺍﳋﹶﻠﻖ ‪ .‬ﺟﺴﺪ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ﺍﳉﺴﺪ‪ :‬ﺟﺴﻢ ﺍﻹِﻧﺴﺎﻥ ﻭﻻ ﻳﻘﺎﻝ ﻟﻐﲑﻩ ﻣﻦ‬
‫ﳉﺴ‪‬ﺪ ﺍﻟﺒﺪﻥ‪،‬‬‫ﺍﻷَﺟﺴﺎﻡ ﺍﳌﻐﺘﺬﻳﺔ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﻐﲑ ﺍﻹِﻧﺴﺎﻥ ﺟﺴﺪ ﻣﻦ ﺧﻠﻖ ﺍﻷَﺭﺽ ‪ .‬ﺍ ﹶ‬
‫ﺠﺴ‪‬ﺪ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﻣﻦ ﺍﳉﺴﻢ‪ :‬ﲡﺴ‪‬ﻢ‪ .‬ﺍﺑﻦ ﺳﻴﺪﻩ‪ :‬ﻭﻗﺪ ﻳﻘﺎﻝ ﻟﻠﻤﻼﺋﻜﺔ‬ ‫ﺗﻘﻮﻝ ﻣﻨﻪ‪ :‬ﺗ ‪‬‬
‫ﻭﺍﳉ ‪‬ﻦ ﺟﺴﺪ؛ ﻏﲑﻩ‪ :‬ﻭﻛﻞ ﺧﻠﻖ ﻻ ﻳﺄﹾﻛﻞ ﻭﻻ ﻳﺸﺮﺏ ﻣﻦ ﳓﻮ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳉ ‪‬ﻦ ﳑـﺎ‬
‫ﻳﻌﻘﻞ‪ ،‬ﻓﻬﻮ ﺟﺴﺪ‪ .‬ﻭﻛﺎﻥ ﻋﺠﻞ ﺑﲏ ﺇﹺﺳﺮﺍﺋﻴﻞ ﺟﺴﺪﹰﺍ ﻳﺼﻴﺢ ﻻ ﻳﺄﹾﻛﻞ ﻭﻻ ﻳﺸـﺮﺏ‬
‫ﻼ ﺟﺴﺪﹰﺍ ﻟﻪ ﺧﻮﺍﺭ؛ ﺟﺴﺪﹰﺍ ﺑﺪﻝ‬ ‫ﻭﻛﺬﺍ ﻃﺒﻴﻌﺔ ﺍﳉﻦ‪‬؛ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪ :‬ﻓﺄﹶﺧﺮﺝ ﳍﻢ ﻋﺠ ﹰ‬
‫ﻣﻦ ﻋﺠﻞ ﻷَﻥ ﺍﻟﻌﺠﻞ ﻫﻨﺎ ﻫﻮ ﺍﳉﺴﺪ‪ ،‬ﻭﺇﹺﻥ ﺷﺌﺖ ﲪﻠﺘﻪ ﻋﻠﻰ ﺍﳊﺬﻑ ﺃﹶﻱ ﺫﺍ ﺟﺴﺪ‪،‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻟﻪ ﺧ‪‬ﻮﺍﺭ‪ ،‬ﳚﻮﺯ ﺃﹶﻥ ﺗﻜﻮﻥ ﺍﳍﺎﺀ ﺭﺍﺟﻌﺔ ﺇﹺﱃ ﺍﻟﻌﺠﻞ ﻭﺃﹶﻥ ﺗﻜﻮﻥ ﺭﺍﺟﻌـﺔ ﺇﹺﱃ‬
‫ﺍﳉﺴﺪ‪ ،‬ﻭﲨﻌﻪ ﺃﹶﺟﺴﺎﺩ؛ ﻭﻗﺎﻝ ﺃﹶﺑﻮ ﺇﹺﺳﺤﻖ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ‪ :‬ﺍﳉﺴﺪ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻌﻘﻞ‬
‫ﻭﻻ ﳝﻴﺰ ﺇﹺﳕﺎ ﻣﻌﲎ ﺍﳉﺴﺪ ﻣﻌﲎ ﺍﳉﺜﺔ‪ .‬ﻓﻘﻂ‪ .‬ﻭﻗﺎﻝ ﰲ ﻗﻮﻟﻪ‪ :‬ﻭﻣﺎ ﺟﻌﻠﻨﺎﻫﻢ ﺟﺴﺪﹰﺍ ﻻ‬
‫ﻳﺄﹾﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ؛ ﻗﺎﻝ‪ :‬ﺟﺴﺪ ﻭﺍﺣﺪ ‪‬ﻳﹾﺜﻨ‪‬ﻰ ﻋﻠﻰ ﲨﺎﻋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻌﻨﺎﻩ ﻭﻣﺎ ﺟﻌﻠﻨـﺎﻫﻢ‬
‫ﺫﻭﻱ ﺃﹶﺟﺴﺎﺩ ﹺﺇ ﱠﻻ ﻟﻴﺄﹾﻛﻠﻮﺍ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﺃﹶ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﳍﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻳﺄﹾﻛﻞ ﺍﻟﻄﻌﺎﻡ؟‬
‫ﻓﺄﹸﻋﻠﻤﻮﺍ ﺃﹶﻥ ﺍﻟﺮﺳﻞ ﺃﹶﲨﻌﲔ ﻳﺄﹾﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻭﺃﹶ‪‬ﻢ ﳝﻮﺗﻮﻥ‪ .‬ﺍﳌﱪﺩ ﻭﺛﻌﻠﺐ‪ :‬ﺍﻟﻌﺮﺏ ﺇﹺﺫﺍ‬
‫ﺟﺎﺀﺕ ﺑﲔ ﻛﻼﻣﲔ ﲜﺤﺪﻳﻦ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﺇﹺﺧﺒﺎﺭﺍﹰ‪ ،‬ﻗﺎﻻ‪ :‬ﻭﻣﻌﲎ ﺍﻵﻳﺔ ﺇﹺﳕﺎ ﺟﻌﻠﻨﺎﻫﻢ‬
‫ﺟﺴﺪﹰﺍ ﻟﻴﺄﹾﻛﻠﻮﺍ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻗﺎﻻ‪ :‬ﻭﻣﺜﻠﻪ ﰲ ﺍﻟﻜﻼﻡ ﻣﺎ ﲰﻌﺖ ﻣﻨﻚ ﻭﻻ ﺃﹶﻗﺒﻞ ﻣﻨﻚ‪ ،‬ﻣﻌﻨﺎﻩ‬
‫ﺇﹺﳕﺎ ﲰﻌﺖ ﻣﻨﻚ ﻷَﻗﺒﻞ ﻣﻨﻚ‪ ،‬ﻗﺎﻻ‪ :‬ﻭﺇﹺﻥ ﻛﺎﻥ ﺍﳉﺤﺪ ﰲ ﺃﹶﻭﻝ ﺍﻟﻜﻼﻡ ﻛﺎﻥ ﺍﻟﻜـﻼﻡ‬
‫ﳎﺤﻮﺩﹰﺍ ﺟﺤﺪﹰﺍ ﺣﻘﻴﻘﻴﺎﹰ‪ ،‬ﻗﺎﻻ‪ :‬ﻭﻫﻮ ﻛﻘﻮﻟﻚ ﻣﺎ ﺯﻳﺪ ﲞﺎﺭﺝ؛ ﻗﺎﻝ ﺍﻷَﺯﻫﺮﻱ‪ :‬ﺟﻌـﻞ‬
‫ﺍﻟﻠﻴﺚ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﻭﻣﺎ ﺟﻌﻠﻨﺎﻫﻢ ﺟﺴﺪﹰﺍ ﻻ ﻳﺄﹾﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻛﺎﳌﻼﺋﻜﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻭﻫﻮ ﻏﻠﻂ ﻭﻣﻌﻨﺎﻩ ﺍﻹِﺧﺒﺎﺭ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﺤﻮﻳﻮﻥ ﺃﹶﻱ ﺟﻌﻠﻨﺎﻫﻢ ﺟﺴﺪﹰﺍ ﻟﻴﺄﹾﻛﻠﻮﺍ ﺍﻟﻄﻌﺎﻡ؛‬
‫ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﹶﻥ ﺫﻭﻱ ﺍﻷَﺟﺴﺎﺩ ﻳﺄﹾﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺃﹶﻥ ﺍﳌﻼﺋﻜﺔ ﺭﻭﺣﺎﻧﻴﻮﻥ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻻ ﻳﺄﹾﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻭﻟﻴﺴﻮﺍ ﺟﺴﺪﺍﹰ‪ ،‬ﻓﺈﹺﻥ ﺫﻭﻱ ﺍﻷَﺟﺴﺎﺩ ﻳﺄﹾﻛﻠﻮﻥ ﺍﻟﻄﻌـﺎﻡ‪ .‬ﺟﺴـﺪ‬
‫)ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ( ﺍﳉﻴﻢ ﻭﺍﻟﺴﲔ ﻭﺍﻟﺪﺍﻝ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﲡﻤ‪‬ﻊ ﺍﻟﺸﻲﺀ ﺃﻳﻀﹰﺎ ﻭﺍﺷﺘﺪﺍﺩ‪‬ﻩ‪ .‬ﻣﻦ‬
‫ﺴ ‪‬ﻢ ﺍ ِﻹ‪‬ﻧﺴ‪‬ـﺎ ‪‬ﻥ‬ ‫ﺴﺪ‪ ،‬ﳏﺮﻛ ﹰﺔ‪ :‬ﹺﺟ ‪‬‬ ‫ﳉ‪‬‬ ‫ﺴ ‪‬ﺪ ﺍﻹﻧﺴﺎﻥ‪ .‬ﺍﳉﺴﺪ )ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ( ﺍ ﹶ‬ ‫ﺫﻟﻚ ‪‬ﺟ ‪‬‬
‫ﺠ ﹸﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞﹶ‪ ،‬ﻭﺍﻟـ ‪‬ﺪ ‪‬ﻡ‬ ‫ﳉﺴ‪‬ﺎﺩ‪ ،‬ﻛﻜ‪‬ﺘﺎﺏﹴ‪ ،‬ﻭ ‪‬ﻋ ‪‬‬ ‫ﳉ ‪‬ﻦ ﻭﺍﳌﻼ‪‬ﺋ ﹶﻜﺔ‪ ،‬ﻭﺍﻟ ‪‬ﺰ ‪‬ﻋ ﹶﻔﺮ‪‬ﺍﻥﹸ‪ ،‬ﻛﺎ ‪‬‬‫ﻭﺍ ‪‬‬
‫ﳉﺴِﻴ ‪‬ﺪ‪ .‬ﺑﺪﻥ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ‪ :‬ﺑ ‪‬ﺪ ﹸﻥ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺟﺴﺪ‪‬ﻩ‬ ‫ﺴ ‪‬ﺪ ﻭﺍﳉﺎ ‪‬ﺳ ‪‬ﺪ ﻭﺍ ﹶ‬ ‫ﳉِ‬ ‫ﺍﻟﻴ‪‬ﺎﹺﺑﺲ‪ ،‬ﻛﺎ ﹶ‬
‫ﻚ"‬‫ﻚ ﹺﺑ‪‬ﺒ ‪‬ﺪﹺﻧ ‪‬‬
‫ﺠﹺﻴ ‪‬‬‫ﺴﺪ‪‬ﻩ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻓﺎﻟﻴﻮ ‪‬ﻡ ‪‬ﻧ‪‬ﻨ ‪‬‬ ‫ﺼﺤ‪‬ﺎﺡ ﰲ ﺍﻟﻠﻐﺔ( ‪‬ﺑ ‪‬ﺪ ﹸﻥ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺟ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺡ ﻓﻴﻪ ﺑﺪﻥ )ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ( ﺍﻟﺒﺎﺀ ﻭﺍﻟﺪﺍﻝ ﻭﺍﻟﻨﻮﻥ ﺃﺻ ﹲﻞ ﻭﺍﺣـﺪ‪،‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﲜﺴ ‪‬ﺪ ﻻ ﺭﻭ ‪‬‬
‫ﻭﻫﻮ ﺷﺨﺺ ﺍﻟﺸﻲﺀ ﺩﻭﻥ ‪‬ﺷﻮ‪‬ﺍﻩ‪ ،‬ﻭﺷ‪‬ﻮﺍ ‪‬ﻩ ﺃﻃﺮﺍﻓﹸﻪ‪ .‬ﻳﻘﺎﻝ ﻫﺬﺍ ‪‬ﺑ ‪‬ﺪ ﹸﻥ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﳉﻤﻊ‬
‫ﺺ ﻭﺍﳉ‪‬ﺴﻢ‪ ،‬ﻳﻘﺎﻝ ﻣﻨﻪ ‪‬ﺑﺪ‪‬ﻥ ‪ .‬ﺟﺴﻢ‬ ‫ﺍﻷﺑﺪﺍﻥ ﻭﺭﺟﻞ ﺑﺎ ‪‬ﺩﻥﹲ ﻭ‪‬ﺑﺪ‪‬ﻳﻦ‪ ،‬ﺃﻱ ﻋﻈﻴﻢ ﺍﻟﺸ‪‬ﺨ ﹺ‬
‫ﺴ ‪‬ﻢ‪ :‬ﲨﺎﻋﺔ ﺍﻟ‪‬ﺒ ‪‬ﺪ ‪‬ﻥ ﺃﻭ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻹﺑﻞ ﻭﺍﻟـﺪﻭﺍﺏ‬ ‫ﳉ‪‬‬ ‫)ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ‪ :‬ﺍ ‪‬‬
‫ﳉﺴ‪‬ﻤﺎ ﹸﻥ ﹺﺟﺴ‪‬ـ ‪‬ﻢ‬ ‫ﺴ ﹺﻢ‪ .‬ﻭﺍ ﹸ‬ ‫ﳉ‪‬‬ ‫ﳉﺴ‪‬ﻤﺎ ﹸﻥ ﲨﺎﻋﺔ ﺍ ‪‬‬ ‫ﳋﻠﹾﻖ‪ ،‬ﻭﺍ ﹸ‬ ‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﻌﻈﻴﻤﺔ ﺍ ﹶ‬
‫ﳉﺴ‪‬ﻤﺎﻥ‪ ،‬ﻭﺟ‪‬ﺴﻤﺎ ﹸﻥ ﺍﻟﺮﺟﻞ ﻭ ‪‬ﺟﺜﹾﻤﺎﻧ‪‬ﻪ ﻭﺍﺣﺪ‪ .‬ﻭﺭﺟ‪‬ـﻞ‬ ‫ﻒﺍﹸ‬ ‫ﺍﻟﺮﺟﻞ ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻟﻨ‪‬ﺤﻴ ‪‬‬
‫ﳉﺴ‪‬ـﺪ‪ ،‬ﻭﻛـﺬﻟﻚ‬ ‫ﳉﺴ‪‬ـ ‪‬ﻢ ﺍ ﹶ‬ ‫ﳉﺜﱠﺔ‪ .‬ﺃﺑﻮ ﺯﻳﺪ‪ :‬ﺍ ‪‬‬ ‫ﺿﺨ‪‬ﻢ ﺍ ﹸ‬ ‫ﱐ ﺇﺫﺍ ﻛﺎﻥ ‪‬‬ ‫ﱐ ﻭﺟﺜﹾﻤﺎ ﱞ‬ ‫‪‬ﺟﺴ‪‬ﻤﺎ ﱞ‬
‫ﺴ ‪‬ﻢ ﺍﻟﺸﻲ ُﺀ ﺃﹶﻱ ‪‬ﻋ ﹸﻈﻢ‪ ،‬ﻓﻬﻮ ‪‬ﺟﺴِﻴ ‪‬ﻢ ﻭﺟ‪‬ﺴﺎﻡ‪،‬‬ ‫ﳉﺜﹾﻤﺎ ﹸﻥ ﺍﻟﺸﺨﺺ‪ .‬ﻭﻗﺪ ‪‬ﺟ ‪‬‬ ‫ﳉﺴ‪‬ﻤﺎﻥﹸ‪ ،‬ﻭﺍ ﹸ‬ ‫ﺍﹸ‬
‫ﺴ ‪‬ﻢ ﺟ‪‬ﺴـﺎﻣﺔﹰ‪،‬‬ ‫ﺠ‪‬‬ ‫ﺴ ‪‬ﻢ ﺍﻟﺮﺟ ﹸﻞ ﻭﻏﲑﻩ ‪‬ﻳ ‪‬‬ ‫ﺑﺎﻟﻀﻢ‪ .‬ﻭﺍﳉ‪‬ﺴﺎﻡ‪ ،‬ﺑﺎﻟﻜﺴﺮ‪ :‬ﲨﻊ ﺟ‪‬ﺴﻴ ﹴﻢ ‪ .‬ﻭ ‪‬ﺟ ‪‬‬
‫ﺖ ‪‬ﻋﻴ‪‬ﺮﹰﺍ‬‫ﻓﻬﻮ ‪‬ﺟﺴِﻴﻢ‪ ،‬ﻭﺍﻷُﻧﺜﻰ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﺑﺎﳍﺎﺀ؛ ﻭﺃﹶﻧﺸﺪ ﺷﺎﻫﺪﹰﺍ ﻋﻠﻰ ﺟ‪‬ﺴﺎ ﹴﻡ‪ :‬ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬‬
‫ﳉﺴِﻴ ‪‬ﻢ‪ :‬ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ‬ ‫ﺴ ‪‬ﻢ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻌ‪‬ﻘﻼﺀ‪ .‬ﻭﺍ ﹶ‬ ‫ﳉ‪‬‬ ‫ﳉﺴ‪‬ﻢ‪ :‬ﺍﻷُﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ ‪ .‬ﻭﺍ ﹸ‬ ‫‪‬ﺳ ‪‬ﻬﻮ‪‬ﻗﹰﺎ ﻭﺍ ﹸ‬
‫ﺿﻬ‪‬ﻤﺎ‪،‬‬ ‫ﺖ ﻭ ‪‬ﻋ ‪‬ﺮ ‪‬ﻋ ﹴﺮ ﻭﹶﺃ ‪‬ﺭ ‪‬‬‫ﺍﻷﺭﺽ ﻭﻋﻼﻩ ﺍﳌﺎﺀ؛ ﻭﻗﺎﻝ ﺍ َﻷ ‪‬ﺧ ﹶﻄ ﹸﻞ‪ :‬ﻓﻤﺎ ﺯﺍﻝ ‪‬ﻳﺴ‪‬ﻘﻲ ‪‬ﺑ ﹾﻄ ‪‬ﻦ ‪‬ﺧ‪‬ﺒ ‪‬‬
‫ﳊ ‪‬ﻲ‬‫ﺨﻢ‪‬؛ ﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟ ﱡﻄ ﹶﻔ‪‬ﻴ ﹺﻞ‪ :‬ﻟﻘﺪ ‪‬ﻋ‪‬ﻠ ‪‬ﻢ ﺍ ﹶ‬ ‫ﺿ‪‬‬ ‫ﺴ ‪‬ﻢ‪ :‬ﺍ َﻷ ‪‬‬
‫ﺣﱴ ﺍﻃﹾﻤﹶﺄ ﱠﻥ ‪‬ﺟﺴِﻴﻤ‪‬ﻬﺎ ﻭﺍ َﻷ ‪‬ﺟ ‪‬‬
‫ﻣﻦ ﻋﺎﻣ ﹴﺮ ﺑﹶﺄ ﱠﻥ ﻟﻨﺎ ﺍﻟ ﱢﺬ ‪‬ﺭ ‪‬ﻭ ﹶﺓ ﺍ َﻷ ‪‬ﺟﺴ‪‬ﻤﺎ )* ﻗﻮﻟﻪ »ﻟﻘﺪ ﻋﻠﻢ ﺍﳊﻲ ﺇﱁ« ﺗﺒﻊ ﻓﻴﻪ ﺍﳉﻮﻫﺮﻱ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﺼﺎﻏﺎﱐ‪ :‬ﺍﻟﺮﻭﺍﻳﺔ ﺫﺭﻭﺓ ﺍﻻﺟﺴﻢ ﻭﺍﻟﻘﺎﻓﻴﺔ ﳎﺮﻭﺭﺓ ﻭﺑﻌﺪﻩ‪ :‬ﻭﺃﻧﺎ ﺍﳌﺼﺎﻟﻴﺖ ﻳـﻮﻡ‬
‫ﺼﺤ‪‬ﺎﺡ ﰲ ﺍﻟﻠﻐﺔ( ﻗﺎﻝ ﺃﺑـﻮ ﺯﻳـﺪ‪:‬‬ ‫ﺍﻟﻮﻏﻰ * ﺇﺫﺍ ﻣﺎ ﺍﻟﻌﻮﺍﻭﻳﺮ ﱂ ﺗﻘﺪﻡ(‪ .‬ﺟﺴﻢ )ﺍﻟ ‪‬‬
‫ﺺ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲨﺎﻋﺔ ﹺﺟُﺴ ﹺﻢ ﺍﻹﻧﺴـﺎﻥ‬ ‫ﳉﺜﹾﻤﺎ ﹸﻥ‪ :‬ﺍﻟﺸﺨ ‪‬‬ ‫ﺴﺪ‪ ،‬ﻭﺍ ﹸ‬ ‫ﳉ‪‬‬‫ﳉﺴ‪‬ﻤﺎ ﹸﻥ‪ :‬ﺍ ﹶ‬ ‫ﺴ ‪‬ﻢ ﻭﺍ ﹸ‬‫ﳉ‪‬‬ ‫ﺍ‪‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺴ ‪‬ﻢ ﺍﻟﺸﻲﺀُ‪ ،‬ﺃﻱ ‪‬ﻋ ﹸﻈﻢ‪ ،‬ﻓﻬـﻮ ﺟ‪‬ﺴـﻴ ‪‬ﻢ ﻭﺟ‪‬ﺴـﺎ ‪‬ﻡ‬ ‫ﳉﺴ‪‬ﻤﺎ ﹸﻥ‪ .‬ﻭﻗﺪ ‪‬ﺟ ‪‬‬‫ﺃﻳﻀﹰﺎ ﻳﻘﺎﻝ ﻟﻪ ﺍ ﹸ‬
‫ﺕ ﺍﷲ ﻋ ‪‬ﺰ‬ ‫ﺑﺎﻟﻀﻢ‪ .‬ﻭﺍﳉ‪‬ﺴﺎﻡ ﺑﺎﻟﻜﺴﺮ‪ :‬ﲨﻊ ﺟ‪‬ﺴﻴﻢ‪ .‬ﻭﰲ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ‪ :‬ﻣ ‪‬ﻦ ﺻ‪‬ﻔﺎ ‪‬‬
‫ﻭﺟ ﱠﻞ ﺍﻟﻌ‪‬ﻠ ‪‬ﻲ ﺍﻟ ‪‬ﻌﻈ‪‬ﻴﻢ‪ ،‬ﻭﻳ‪‬ﺴﺒ‪‬ﺢ ﺍﻟﻌﺒ ‪‬ﺪ ‪‬ﺭﺑ‪‬ﻪ ﻓﻴﻘﻮﻝ‪ :‬ﺳﺒﺤﺎﻥ ‪‬ﺭﺑ‪‬ﻲ ﺍﻟﻌﻈﻴﻢ؛ ﺍﻟ ‪‬ﻌﻈ‪‬ﻴ ‪‬ﻢ‪ :‬ﺍﻟﺬﻱ‬
‫ﺼﻮ‪‬ﺭ ﺍﻹﺣﺎﻃ ﹸﺔ ﹺﺑ ﹸﻜ‪‬ﻨﻬﹺﻪ ﻭ ‪‬ﺣﻘ‪‬ﻴﻘﺘـ ‪‬ﻪ‪.‬‬ ‫ﺟﺎ ‪‬ﻭ ‪‬ﺯ ﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ﻭﺟ ﱠﻞ ﻋﻦ ﺣﺪﻭ ‪‬ﺩ ﺍﻟﻌ‪‬ﻘﻮﻝ ﺣﱴ ﻻ ‪‬ﺗ‪‬ﺘ ‪‬‬
‫ﺽ ﻭﺍﻟﻌﻤ‪‬ﻖ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺟ ﱠﻞ ﻋـﻦ‬ ‫ﺕ ﺍ َﻷﺟ‪‬ﺴﺎﻡ‪ :‬ﻛ‪‬ﺒ ‪‬ﺮ ﺍﻟﻄﱡﻮ ﹺﻝ ﻭﺍﻟﻌﺮ ﹺ‬ ‫ﻭﺍﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻢ ﰲ ﺻ‪‬ﻔﺎ ‪‬‬
‫ﺏ ﺃﻱ ﺍﺟ‪‬ﻌﻠﹸﻮﻩ‬ ‫ﻉ ﻓﻌ ﱢﻈﻤ‪‬ﻮﺍ ﻓﻴﻪ ﺍﻟﺮ ‪‬‬ ‫ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﺍﻟﻨﱯ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﻣ‪‬ﺎ ﺍﻟﺮ‪‬ﻛﻮ ‪‬‬
‫ﻒ ﻭﻻ ﺗ‪‬ﺤ ‪‬ﺪ ﻭﻻ ﺗ‪‬ﻤﺜﱠﻞ ﺑﺸـﻲﺀ‪،‬‬ ‫ﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ‪‬ﺗ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﰲ ﺃ‪‬ﻧ ﹸﻔﺴِﻜﻢ ﺫﺍ ﻋ‪‬ﻈﻤﺔ‪ ،‬ﻭﻋ‪‬ﻈﻤﺔﹸ ﺍ ِ‬
‫ﻕ ﺫﻟﻚ ﺑﻼ ﻛﹶﻴ ‪‬ﻔﻴ‪‬ـ ‪‬ﺔ‬ ‫ﻒ ﻧﻔﹾﺴﻪ ﻭﹶﻓ ‪‬ﻮ ‪‬‬‫ﺻ ‪‬‬ ‫ﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺎ ‪‬ﺩ ﺃﻥ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮﺍ ﺃﻧﻪ ﻋﻈﻴ ‪‬ﻢ ﻛﻤﺎ ﻭ ‪‬‬ ‫ﻭﳚ ‪‬‬
‫ﻭﻻ ‪‬ﺗﺤ‪‬ﺪﻳ ‪‬ﺪ‪ .‬ﻗﺎﻝ ﺍﻟﻠﻴﺚ‪ :‬ﺍﻟﻌ‪‬ﻈﻤ ﹸﺔ ﺍﻟ‪‬ﺘ ‪‬ﻌ ﱡﻈ ‪‬ﻢ ﻭﺍﻟ‪‬ﻨﺨ‪‬ﻮ ﹸﺓ ﻭﺍﻟ ‪‬ﺰ ‪‬ﻫﻮ‪‬؛ ﻗـﺎﻝ ﺍﻷﺯﻫـﺮﻱ‪ :‬ﻭﻻ‬
‫ﻒ ﺍﻟﻌﺒ ‪‬ﺪ ﺑﺎﻟﻌ‪‬ﻈﻤﺔ ﻓﻬـﻮ ﹶﺫ ‪‬ﻡ ﻷﻥ‬ ‫ﺻ ‪‬‬ ‫ﺻﻔﹶﻬﺎ ﺑﻪ ﺍﻟﻠﻴﺚﹸ‪ ،‬ﻭﺇﺫﺍ ‪‬ﻭ ‪‬‬ ‫ﻒ ﻋﻈﻤ ﹸﺔ ﺍﷲ ﲟﺎ ﻭ ‪‬‬‫ﺻ ‪‬‬ ‫ﺗ‪‬ﻮ ‪‬‬
‫ﺠﺒ‪‬ﺮﻩ‪ .‬ﺍﻧﺘﻬﻰ ‪.‬‬ ‫ﺍﻟﻌﻈﻤﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺃﻣﺎ ‪‬ﻋ ﹶﻈ ‪‬ﻤ ﹸﺔ ﺍﻟﻌﺒ ‪‬ﺪ ﻓ ‪‬ﻜ‪‬ﺒﺮ‪‬ﻩ ﺍﳌﺬﻣﻮ ‪‬ﻡ ﻭ‪‬ﺗ ‪‬‬
‫ﳊ ‪‬ﺪ‪ :‬ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ﻟﺌﻼ ﳜﺘﻠﻂ ﺃﹶﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﺃﹶﻭ ﻟﺌﻼ‬ ‫ﺣﺪﺩ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ﺍ ﹶ‬
‫ﻳﺘﻌﺪﻯ ﺃﹶﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﲨﻌﻪ ﺣ‪‬ﺪﻭﺩ‪ .‬ﻭﻓﺼﻞ ﻣﺎ ﺑﲔ ﻛﻞ ﺷﻴﺌﲔ‪ :‬ﺣ ‪‬ﺪ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻣﻨﺘﻬﻰ ﻛﻞ ﺷﻲﺀ‪ :‬ﺣﺪ‪‬ﻩ؛ ﻭﻣﻨﻪ‪ :‬ﺃﹶﺣﺪ ﺣ‪‬ﺪﻭﺩ ﺍﻷَﺭﺿـﲔ ﻭﺣ‪‬ـﺪﻭﺩ ﺍﳊـﺮﻡ؛ ﻭﰲ‬
‫ﺍﳊﺪﻳﺚ ﰲ ﺻﻔﺔ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻟﻜﻞ ﺣﺮﻑ ‪‬ﺣ ‪‬ﺪ ﻭﻟﻜﻞ ‪‬ﺣ ‪‬ﺪ ﻣﻄﻠﻊ؛ ﻗﻴـﻞ‪ :‬ﺃﹶﺭﺍﺩ ﻟﻜـﻞ‬
‫ﻣﻨﺘﻬﻰ ‪‬ﺎﻳﺔ‪ .‬ﻭﻣﻨﺘﻬﻰ ﻛﻞ ﺷﻲ ٍﺀ‪ :‬ﺣﺪ‪‬ﻩ‪ .‬ﻭ ‪‬ﺣ ‪‬ﺪﺩ‪‬ﺕ ﺍﻟﺪﺍﺭ ﹶﺃ ‪‬ﺣﺪ‪‬ﻫﺎ ﺣـ ‪‬ﺪﹰﺍ ﻭﺍﻟﺘﺤﺪﻳـﺪ‬
‫ﺤﺪ‪‬ﻩ ﺣ ‪‬ﺪﹰﺍ ﻭﺣ ‪‬ﺪﺩ‪‬ﻩ‪ :‬ﻣﻴﺰﻩ‪ .‬ﻭ ‪‬ﺣ ‪‬ﺪ ﻛﻞ ﺷﻲ ٍﺀ‪ :‬ﻣﻨﺘـﻬﺎﻩ‬ ‫ﻣﺜﻠﻪ؛ ﻭﺣ ‪‬ﺪ ﺍﻟﺸﻲ َﺀ ﻣﻦ ﻏﲑﻩ ‪‬ﻳ ‪‬‬
‫ﻷَﻧﻪ ﻳﺮﺩ‪‬ﻩ ﻭﳝﻨﻌﻪ ﻋﻦ ﺍﻟﺘﻤﺎﺩﻱ‪ ،‬ﻭﺍﳉﻤﻊ ﻛﺎﳉﻤﻊ‪ .‬ﻭ ‪‬ﺣﺪ‪‬ﻭﺩ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺍﻷَﺷﻴﺎﺀ ﺍﻟـﱵ‬
‫ﺑﻴ‪‬ﻦ ﲢﺮﳝﻬﺎ ﻭﲢﻠﻴﻠﻬﺎ‪ ،‬ﻭﺃﹶﻣﺮ ﺃﹶﻥ ﻻ ﻳ‪‬ﺘﻌﺪﻯ ﺷﻲﺀ ﻣﻨﻬﺎ ﻓﻴﺘﺠﺎﻭﺯ ﺇﹺﱃ ﻏﲑ ﻣﺎ ﺃﹶﻣﺮ ﻓﻴﻬﺎ ﺃﹶﻭ‬
‫ﳊ ‪‬ﺪ )ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈـﻴﻂ( ﺍﳊﹶـ ‪‬ﺪ‪:‬‬ ‫‪‬ﻰ ﻋﻨﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻨﻊ ﻣﻦ ﳐﺎﻟﻔﺘﻬﺎ‪ ،‬ﻭﺍ ‪‬ﺣﺪ‪‬ﻫﺎ ‪‬ﺣﺪ‪‬؛ ﺍ ﹶ‬
‫ﲔ ‪‬ﺷ‪‬ﻴﹶﺌ‪‬ﻴﻦﹺ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨﺘ‪‬ﻬﻰ ﺍﻟﺸﻲﺀِ‪ ،‬ﻭ ﻣﻦ ﹸﻛ ﱢﻞ ﺷﻲ ٍﺀ‪ :‬ﺣ ‪‬ﺪ‪‬ﺗﻪ‪،‬ﺣﺪﺩ )ﺍﻟﺼ‪‬ـﺤ‪‬ﺎﺡ ﰲ‬ ‫ﺍﳊﺎ ﹺﺟ ‪‬ﺰ ﺑ ‪‬‬
‫ﺕ ﺍﻟﺪﺍﺭ ﹶﺃ ‪‬ﺣﺪ‪‬ﻫﺎ‬‫ﺍﻟﻠﻐﺔ ﺍﳊ ‪‬ﺪ ﺍﳊﺎﺟﺰ ﺑﲔ ﺍﻟﺸﻴﺌﲔ‪ .‬ﻭ ‪‬ﺣ ‪‬ﺪ ﺍﻟﺸﻲﺀ‪ :‬ﻣﻨﺘﻬﺎﻩ‪ .‬ﺗﻘﻮﻝ‪ :‬ﺣ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫‪‬ﺣ ‪‬ﺪﹰﺍ‪ .‬ﻭﺍﻟﺘﺤﺪﻳﺪ ﻣﺜﻠﻪ‪ .‬ﻭﻓﻼﻥ ﺣ‪‬ﺪﻳ ‪‬ﺪ ﻓﻼﻥ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺭﺿﻪ ﺇﱃ ﺟﻨﺐ ﺃﺭﺿﻪ ﻭﺍﳊﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍ ﹶﳌ‪‬ﻨﻊ‪ ،‬ﻭﻣﻨﻪ ﻗﻴﻞ ﻟﻠﺒﻮ‪‬ﺍﺏ‪ :‬ﺣﺪ‪‬ﺍﺩ‪ .‬ﻭﰲ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ﺍﳊﺎﺀ ﻭﺍﻟﺪﺍﻝ ﺃﺻﻼﻥ‪ :‬ﺍﻷﻭ‪‬ﻝ‬
‫ﺲ ﳚﻠﺲ ﺑﺎﻟﻜﺴﺮ‬ ‫ﺍﳌﻨﻊ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﹶﻃﺮ‪‬ﻑ ﺍﻟﺸﻲﺀ‪ .‬ﻓﺎﳊ ‪‬ﺪ ﺍﳊﺎﺟﺰ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﺸ‪‬ﻴﺌﲔ ‪ .‬ﺟﹶﻠ ‪‬‬
‫ﺲ ﺑﻜﺴﺮ ﺍﻟـﻼﻡ ﻣﻮﺿـﻊ ﺍﳉﻠـﻮﺱ‬ ‫ﺠ‪‬ﻠ ‪‬‬
‫ﺱ ﻭ ﺍ ﹶﳌ ‪‬‬ ‫‪‬ﺟﻠﹸﻮﺳﺎ ﻭ ﺃﹶﺟﻠﺴ ‪‬ﻪ ﻏﲑﻩ ﻭﻗﻮﻡ ‪‬ﺟﻠﹸﻮ ‪‬‬
‫ﺴ ﹸﺔ ﺑﺎﻟﻜﺴـﺮ‬ ‫ﳉ ﹾﻠ ‪‬‬
‫ﳉﻠﹸﻮﺱ ﻭ ﺍ ‪‬‬ ‫ﺴ ﹲﺔ ﺑﻮﺯﻥ ﳘﺰﺓ ﺃﻱ ﻛﺜﲑ ﺍ ﹸ‬ ‫ﻭﺑﻔﺘﺤﻬﺎ ﺍﳌﺼﺪﺭ ﻭﺭﺟﻞ ‪‬ﺟﻠﹶ ‪‬‬
‫ﺴ ‪‬ﻪ ﻛﻤﺎ ﺗﻘﻮﻝ ﺧﺪﻧـﻪ‬ ‫ﺴ ‪‬ﻪ ﻭ ‪‬ﺟﻠ‪‬ﻴ ‪‬‬‫ﺴ ‪‬ﻪ ﻓﻬﻮ ﹺﺟ ﹾﻠ ‪‬‬‫ﺲ ﻭ ﺟﺎﹶﻟ ‪‬‬ ‫ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﳉﺎ‪‬ﻟ ‪‬‬
‫ﺾ‬
‫ﻭﺧﺪﻳﻨﻪ ﻭ ﺗ‪‬ﺠﺎﻟﹶﺴﻮﺍ ﰲ ﺍ‪‬ﺎﻟﺲ ‪ .‬ﻭﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻗﻌﺪ ‪ :‬ﺍﻟ ﹸﻘﻌ‪‬ـﻮ ‪‬ﺩ‪ :‬ﻧﻘــﻴ ‪‬‬
‫ﺕ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺃﹶﺑﻮ‬ ‫ﺍﻟﻘـﻴﺎ ﹺﻡ‪ .‬ﹶﻗ ‪‬ﻌ ‪‬ﺪ ‪‬ﻳ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ﻗﹸﻌﻮﺩﹰﺍ ﻭ ‪‬ﻣ ﹾﻘﻌ‪‬ﺪﹰﺍ ﺃﹶﻱ ﺟﻠﺲ‪ ،‬ﻭ ﹶﺃ ﹾﻗﻌ‪‬ﺪﺗ‪‬ﻪ ﻭ ﹶﻗ ‪‬ﻌ ‪‬ﺪ ‪‬‬
‫ﺯﻳﺪ‪ :‬ﹶﻗ ‪‬ﻌ ‪‬ﺪ ﺍﻹِﻧﺴﺎ ﹸﻥ ﹶﺃﻱ ﻗﺎﻡ ﻭﻗﻌﺪ ﺟﻠﹶﺲ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷَﺿـﺪﺍﺩ‪ .‬ﻭ ﺍﻟــ ‪‬ﻤ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ﹸﺓ‪:‬‬
‫ﺍﻟﺴﺎ‪‬ﻓﹶﻠ ﹸﺔ‪ .‬ﻭ ﺍﻟـ ‪‬ﻤ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ﻭ ﺍﻟـ ‪‬ﻤ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ﹸﺓ‪ :‬ﻣﻜﺎﻥ ﺍﻟﻘﹸﻌﻮ ‪‬ﺩ‪ .‬ﺍﻟـﻴﺰﻳﺪﻱ‪ :‬ﹶﻗﻌ‪‬ﺪ ﹶﻗ ‪‬ﻌﺪ‪‬ﺓ ﻭﺍﺣﺪﺓ‬
‫ﻭﻫﻮ ﺣﺴﻦ ﺍﻟ ‪‬ﻘﻌ‪‬ﺪﺓ‪ .‬ﻭﻓـﻲ ﺍﻟـﺤﺪﻳﺚ‪ :‬ﺃﹶﻧﻪ ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ﻋﻠـﻰ ﺍﻟﻘﱪ؛ ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺍﻷَﺛـﲑ‪ :‬ﻗـﻴﻞ ﺃﹶﺭﺍﺩ ﺍﻟﻘﹸﻌﻮ ‪‬ﺩ ﻟﻘﻀﺎﺀ ﺍﻟـﺤﺎﺟﺔ ﻣﻦ ﺍﻟــﺤﺪﺙ‪ ،‬ﻭ ﺍﻟــﻤ‪‬ﻘﺎ ‪‬ﻋ ‪‬ﺪ‪:‬‬
‫ﺿ ‪‬ﻊ ﹸﻗﻌ‪‬ﻮ ‪‬ﺩ ﺍﻟﻨﺎﺱ ﻓـﻲ ﺍﻷَﺳﻮﺍﻕ ﻭﻏﲑﻫﺎ‪ .‬ﺍﺑﻦ ‪‬ﺑﺰ‪‬ﺭﺝ‪ :‬ﹶﺃ ﹾﻗ ‪‬ﻌ ‪‬ﺪ ﺑﺬﻟﻚ ﺍﻟـﻤﻜﺎﻥ ﻛﻤﺎ‬ ‫ﻣﻮ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﻣ ﹾﻘ ‪‬ﻌ‪‬ﻨ ‪‬ﺪﺩ‪‬ﺍ ﻭﻗﺎﻝ ﺍﻷَﺻﻤﻌﻲ‪ :‬ﺑﺌ ‪‬ﺮ ‪‬ﻗ ‪‬ﻌﺪ‪‬ﺓ ﺃﹶﻱ‬ ‫ﻳﻘﺎﻝ ﺃﹶﻗﺎﻡ؛ ﻭﺃﹶﻧﺸﺪ‪ :‬ﹶﺃ ﹾﻗ ‪‬ﻌ ‪‬ﺪ ﺣﺘـﻰ ﻟـﻢ ‪‬ﻳ ﹺ‬
‫ﻃﻮﳍﺎ ﻃﻮﻝ ﺇﹺﻧﺴﺎﻥ ﻗﺎﻋﺪ‪ .‬ﻭﺫﻭ ﺍﻟ ﹶﻘﻌ‪‬ﺪﺓ‪ :‬ﺍﺳﻢ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﻳﻠـﻲ ﺷﻮ‪‬ﺍ ﹰﻻ ﻭﻫﻮ ﺍﺳﻢ‬
‫ﺤﺠ‪‬ﺔ‪ ،‬ﻭﻗــﻴﻞ‪ :‬ﲰـﻲ‬ ‫ﺷﻬﺮ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ‪‬ﺗﻘﹾﻌﺪ ﻓـﻴﻪ ﻭﺗـﺤﺞ ﻓـﻲ ﺫﻱ ﺍﻟـ ‪‬‬
‫ﺑﺬﻟﻚ ﻟ ﹸﻘﻌ‪‬ﻮﺩﻫﻢ ﻓـﻲ ﺭﺣﺎﳍﻢ ﻋﻦ ﺍﻟﻐﺰﻭ ﻭﺍﻟـﻤﲑﺓ ﻭﻃﻠﺐ ﺍﻟﻜﻺِ‪ ،‬ﻭﺍﻟــﺠﻤﻊ‬
‫ﺲ‬
‫ﺠﻠ‪‬ـ ‪‬‬ ‫ﺲ ‪‬ﻳ ‪‬‬‫ﺱ‪ :‬ﺍﻟ ﹸﻘﻌ‪‬ﻮﺩ‪ .‬ﺟﻠﹶـ ‪‬‬ ‫ﺠﻠﹸﻮ ‪‬‬ ‫ﺫﻭﺍﺕ ﺍﻟ ﹶﻘ ‪‬ﻌ ‪‬ﺪﺓ‪‬؛ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺟﻠﺲ ‪ :‬ﺍﻟـ ‪‬‬
‫ﺴ ﹸﺔ‪:‬‬‫ﺠ ﹾﻠ ‪‬‬‫ﺱ ﻭ ‪‬ﺟﻼﱠﺱ‪ ،‬ﻭ ﹶﺃ ‪‬ﺟﹶﻠﺴ‪‬ﻪ ﻏﲑﻩ‪ .‬ﻭ ﺍﻟــ ﹺ‬ ‫‪‬ﺟﻠﹸﻮﺳﺎﹰ‪ ،‬ﻓﻬﻮ ﺟ‪‬ﺎﻟﺲ ﻣﻦ ﻗﻮﻡ ‪‬ﺟﻠﹸﻮ ﹴ‬
‫ﺲ ﻋﻠـﻴﻬﺎ‪ ،‬ﺑﺎﻟﻜﺴﺮ‪ ،‬ﻋﻠـﻰ ﻣﺎ ﻳﻄﱠﺮﺩ ﻋﻠـﻴﻪ ﻫﺬﺍ ﺍﻟﻨـﺤﻮ‪،‬‬ ‫ﺠ‪‬ﻠ ‪‬‬
‫ﺍﳍﻴﺌﺔ ﺍﻟﺘـﻲ ﺗ‪‬ـ ‪‬‬
‫ﺴ ﹸﺔ ﺍﻟـﺤﺎﻝ ﺍﻟﺘـﻲ ﻳﻜﻮﻥ ﻋﻠـﻴﻪ ﺍﻟــﺠﺎﻟﺲ‪ ،‬ﻭﻫـﻮ‬ ‫ﺠ ﹾﻠ ‪‬‬
‫ﻭﻓـﻲ ﺍﻟﺼﺤﺎﺡ‪ :‬ﺍﻟـ ﹺ‬
‫ﺠﹶﻠﺲ‪ ،‬ﺑﻔﺘـﺢ ﺍﻟﻼﻡ‪ ،‬ﺍﻟـﻤﺼﺪﺭ‪ ،‬ﻭ ﺍﻟـﻤ‪‬ـﺠﻠ‪‬ﺲ‪:‬‬ ‫ﺠ ﹾﻠﺴ‪‬ﺔ‪ .‬ﻭ ﺍﻟـﻤ‪‬ـ ‪‬‬ ‫ﺴ ‪‬ﻦ ﺍﻟـ ﹺ‬
‫‪‬ﺣ ‪‬‬
‫ﺠﻠﹸﻮﺱ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﻏﲑ ﺍﻟـ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﺪ‪‬ﻱ ﺇﹺﻟـﻴﻬﺎ ﺍﻟﻔﻌ ﹸﻞ ﺑﻐﲑ ﻓـﻲ‪،‬‬ ‫ﻣﻮﺿﻊ ﺍﻟـ ‪‬‬
‫ﺲ ﺯﻳﺪ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟـﻰ‪ :‬ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﹺﺫﺍ‬ ‫ﺠ‪‬ﻠ ‪‬‬
‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ :‬ﻻ ﺗﻘﻮﻝ ﻫﻮ ﻣ‪‬ـ ‪‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺲ ﺍﻟﻨﺒــﻲ ‪،‬‬ ‫ﺠ‪‬ﻠ ‪‬‬
‫ﺠﻠ‪‬ﺲ ؛ ﻗـﻴﻞ‪ :‬ﻳﻌﻨـﻲ ﻣ‪‬ـ ‪‬‬ ‫ﻗـﻴﻞ ﻟﻜﻢ ﺗ ﹶﻔﺴ‪‬ﺤﻮﺍ ﻓـﻲ ﺍﻟـﻤ‪‬ـ ‪‬‬
‫ﻭﻗﺮﻯ َﺀ‪ :‬ﻓـﻲ ﺍﻟـﻤـﺠﺎﻟﺲ ‪ ،‬ﻭﻗـﻴﻞ‪ :‬ﻳﻌﻨـﻲ ﺑﺎﻟـﻤــﺠﺎﻟﺲ ﻣــﺠﺎﻟﺲ‬
‫ﺍﻟـﺤﺮﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟـﻰ‪ :‬ﻣﻘﺎﻋﺪ ﻟﻠﻘﺘﺎﻝ ‪ .‬ﻭﺭﺟﻞ ‪‬ﺟﹶﻠﺴ‪‬ﺔ ﻣﺜـﺎﻝ ‪‬ﻫﻤ‪‬ـﺰ‪‬ﺓ ﺃﹶﻱ‬
‫ﺴﺔﹸ؛‬‫ﺠ‪‬ﻠ ‪‬‬
‫ﺲ ﻭ ﺍﻟـﻤ‪‬ــ ‪‬‬ ‫ﺠ‪‬ﻠ ‪‬‬ ‫ﻛﺜـﲑ ﺍﻟـﺠ‪‬ﻠﻮﺱ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻠـﺤﻴﺎﻧـﻲ‪ :‬ﻫﻮ ﺍﻟـﻤ‪‬ـ ‪‬‬
‫ﺲ‪ :‬ﲨﺎﻋـﺔ‬ ‫ﺠ‪‬ﻠ ‪‬‬ ‫ﺴﺘ‪‬ﻚ‪ .‬ﻭ ﺍﻟـﻤ‪‬ــ ‪‬‬ ‫ﺠ‪‬ﻠ ‪‬‬
‫ﺠ‪‬ﻠﺴِﻚ ﻭ ﻣ‪‬ــ ‪‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺍ ‪‬ﺭ ‪‬ﺯ ﹾﻥ ﻓـﻲ ﻣ‪‬ــ ‪‬‬
‫ﺐ ﺍﻟﺴ‪‬ﺒﺎﻝ ﹶﺃ ‪‬ﺫﱠﻟ ﹲﺔﺳ‪‬ﻮﺍﺳ‪‬ـ‪‬ﻴ ﹲﺔ ﹶﺃﺣ‪‬ﺮﺍﺭ‪‬ﻫـﺎ‬
‫ﺻ ‪‬ﻬ ‪‬‬
‫ﺲ ‪‬‬‫ﺠ‪‬ﻠ ‪‬‬
‫ﺠﻠﹸﻮﺱ؛ ﺃﹶﻧﺸﺪ ﺛﻌﻠﺐ‪ :‬ﳍﻢ ﻣ‪‬ـ ‪‬‬ ‫ﺍﻟـ ‪‬‬
‫ﺠﻠ‪‬ﺲ ﺑﻨـﻲ ﻋﻮﻑ ﻳﻨﻈﺮﻭﻥ ﺇﹺﻟــﻴﻪ؛ ﺃﹶﻱ‬ ‫ﻭ ‪‬ﻋﺒﹺـﻴﺪ‪‬ﻫﺎﻭﻓـﻲ ﺍﻟـﺤﺪﻳﺚ‪ :‬ﻭﺇﹺﻥ ﻣ‪‬ـ ‪‬‬
‫ﺠﻠ‪‬ﺲ ﻋﻠـﻰ ﺣﺬﻑ ﺍﻟـﻤﻀﺎﻑ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺩﺍﺭﻱ ﺗﻨﻈﺮ ﺇﹺﻟـﻰ ﺩﺍﺭﻩ ﺇﹺﺫﺍ‬ ‫ﺃﹶﻫﻞ ﺍﻟـﻤـ ‪‬‬
‫ﺴ ﹰﺔ ﻭ ﺟﹺﻼﺳﹰﺎ ‪ .‬ﻭﺍﻟﻜﻴﻒ ﻣﻌﻨﺎﻩ ﻛﻤﺎ ﻗـﺎﻝ ﰲ‬
‫ﻛﺎﻧﺖ ﺗﻘﺎﺑﻠﻬﺎ‪ ،‬ﻭﻗﺪ ﺟﺎﹶﻟﺴ‪‬ﻪ ﻣ‪‬ـﺠﺎﹶﻟ ‪‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻌﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳉﺮﺟﺎﱐ ‪ :‬ﺍﻟﻜﻴﻒ ﻫﻴﺌـﺔ ﻗـﺎﺭﺓ ﰲ‬
‫ﺍﻟﺸﻲﺀ ﻻ ﻳﻘﺘﻀﻲ ﻗﺴﻤﺔ ﻭﻻ ﻧﺴﺒﺔ ﻟﺬﺍﺗﻪ ﻓﻘﻮﻟﻪ ﻫﻴﺌﺔ ﻳﺸﻤﻞ ﺍﻷﻋـﺮﺍﺽ ﻛﻠـﻬﺎ‬
‫ﻭﻗﻮﻟﻪ ﻗﺎﺭﺓ ﰲ ﺍﻟﺸﻲﺀ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳍﻴﺌﺔ ﺍﻟﻐﲑ ﺍﻟﻘﺎﺭﺓ ﻛﺎﳊﺮﻛﺔ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻔﻌـﻞ‬
‫ﻭﺍﻹﻧﻔﻌﺎﻝ ﻭﻗﻮﻟﻪ ﻻ ﻳﻘﺘﻀﻲ ﻗﺴﻤﺔ ﳜﺮﺝ ﺍﻟﻜﻢ ﻭﻗﻮﻟﻪ ﻭﻻ ﻧﺴﺒﺔ ﳜـﺮﺝ ﺑـﺎﻗﻲ‬
‫ﺍﻷﻋﺮﺍﺽ ﺍﻟﻨﺴﺒﻴﺔ ﻭﻗﻮﻟﻪ ﻟﺬﺍﺗﻪ ﻟﻴﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﳌﻘﺘﻀﻴﺔ ﻟﻠﻘﺴﻤﺔ ﺃﻭ ﺍﻟﻨﺴﺒﺔ‬
‫ﺑﻮﺍﺳﻄﺔ ﺍﻗﺘﻀﺎﺀ ﳏﻠﻬﺎ ﺑﺬﺍﻙ ﻭﻫﻲ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ ﺍﻷﻭﻝ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﶈﺴﻮﺳﺔ ﻓﻬﻲ‬
‫ﺇﻣﺎ ﺭﺍﺳﺨﺔ ﻛﺤﻼﻭﺓ ﺍﻟﻌﺴﻞ ﻭﻣﻠﻮﺣﺔ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻭﺗﺴﻤﻰ ﺍﻧﻔﻌﺎﻟﻴﺎﺕ ﻭﺇﻣﺎ ﻏـﲑ‬
‫ﺭﺍﺳﺨﺔ ﻛﺤﻤﺮﺓ ﺍﳋﺠﻞ ﻭﺻﻔﺮﺓ ﺍﻟﻮﺟﻪ ﻭﺗﺴﻤﻰ ﺍﻧﻔﻌـﺎﻻﺕ ﻟﻜﻮ‪‬ـﺎ ﺃﺳـﺒﺎﺑﺎ‬
‫ﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﻨﻔﺲ ﻭﺗﺴﻤﻰ ﺍﳊﺮﻛﺔ ﻓﻴﻪ ﺍﺳﺘﺤﺎﻟﺔ ﻛﻤﺎ ﻳﺘﺴﻮﺩ ﺍﻟﻌﻨﺐ ﻭﻳﺘﺴـﺨﻦ‬
‫ﺍﳌﺎﺀ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﻫﻲ ﺃﻳﻀﺎ ﺇﻣﺎ ﺭﺍﺳـﺨﺔ ﻛﺼـﻨﺎﻋﺔ ﺍﻟﻜﺘﺎﺑـﺔ‬
‫ﻟﻠﻤﺘﺪﺭﺏ ﻓﻴﻬﺎ ﻭﺗﺴﻤﻰ ﻣﻠﻜﺎﺕ ﺃﻭ ﻏﲑ ﺭﺍﺳﺨﺔ ﻛﺎﻟﻜﺘﺎﺑﺔ ﻟﻐﲑ ﺍﳌﺘﺪﺭﺏ ﻭﺗﺴﻤﻰ‬
‫ﺣﺎﻻﺕ ﻭﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﳌﺨﺘﺼﺔ ﺑﺎﻟﻜﻤﻴﺎﺕ ﻭﻫﻲ ﺇﻣـﺎ ﺃﻥ ﺗﻜـﻮﻥ ﳐﺘﺼـﺔ‬
‫ﺑﺎﻟﻜﻤﻴﺎﺕ ﺍﳌﺘﺼﻠﺔ ﻛﺎﻟﺘﺜﻠﻴﺚ ﻭﺍﻟﺘﺮﺑﻴﻊ ﻭﺍﻻﺳـﺘﻘﺎﻣﺔ ﻭﺍﻻﳓﻨـﺎﺀ ﺃﻭ ﺍﳌﻨﻔﺼـﻠﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻛﺎﻟﺰﻭﺟﻴﺔ ﻭﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻻﺳﺘﻌﺪﺍﺩﻳﺔ ﻭﻫـﻲ ﺇﻣـﺎ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﺍﺳﺘﻌﺪﺍﺩﺍ ﳓﻮ ﺍﻟﻘﺒﻮﻝ ﻛﺎﻟﻠﲔ ﻭﺍﳌﺮﺍﺿﺎﺓ ﻭﻳﺴﻤﻰ ﺿﻌﻴﻔﺎ ﻭﻻ ﻗﻮﺓ ﺃﻭ ﳓﻮ ﺍﻟﻼﻗﺒﻮﱃ‬
‫ﻛﺎﻟﺼﻼﺑﺔ ﻭﺍﻟﺼﺤﺎﺣﻴﺔ ﻭﻳﺴﻤﻰ ﻗﻮﺓ ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺍﻟﺘﻮﻗﻴﻒ ﻋﻠﻰ ﻣﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻳﻒ‬
‫‪:‬ﶈﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺍﳌﻨﺎﻭﻱ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻜﻤﺎﻝ ﺍﻹﺣﺎﻃﺔ ﺑﺎﻟﺸﻲﺀ ﻋﻠﻤﺎ ﺃﻥ ﻳﻌﻠﻢ‬
‫ﻭﺟﻮﺩﻩ ﻭﺟﻨﺴﻪ ﻭﻗﺪﺭﻩ ﻭﺻﻔﺘﻪ ﻭﻛﻴﻔﻴﺘﻪ ﻭﻏﺮﺿﻪ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻭﻣﺎ ﻳﻜﻮﻥ ﺑﻪ ﻭﻣﻨﻪ‬
‫ﻭﻋﻠﻴﻪ ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﷲ ﺗﻌﺎﱃ ‪ .‬ﻭﻗﺎﻝ ‪ :‬ﺍﳊﺮﺍﺭﺓ ﻛﻴﻔﻴـﺔ ﺷـﺄ‪‬ﺎ ﺗﻔﺮﻳـﻖ‬
‫ﺍﳌﺆﺗﻠﻔﺎﺕ ﻭﲨﻊ ﺍﳌﺘﺸﻜﻼﺕ ﻭﺍﳊﺮﺍﺭﺓ ﺿﺮﺑﺎﻥ ‪ .‬ﺍﳊﺮﻛﺔ ﰲ ﺍﻟﻜﻢ ﺍﻧﺘﻘﺎﻝ ﺍﳉﺴﻢ‬
‫ﻣﻦ ﻛﻤﻴﺔ ﺇﱃ ﺃﺧﺮﻯ ﻛﺎﻟﻨﻤﻮ ﻭﺍﻟﺬﺑﻮﻝ ﻭﻻ ﺗﻜﻮﻥ ﺇﻻ ﻟﻠﺠﺴﻢ ﺍﳊﺮﻛﺔ ﰲ ﺍﻟﻜﻴﻒ‬
‫ﻛﺘﺴﺨﻦ ﺍﳌﺎﺀ ﻭﺑﺮﻭﺩﺗﻪ ﻭﻗﺎﻝ ﺍﻟﻠﻮﻥ ﺗﻜﻴﻒ ﻇﺎﻫﺮ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻟﻌﲔ ﻗﺎﻟﻪ ﺍﳊﺮﺍﱄ ‪،‬‬
‫ﻭﻗﺎﻝ ‪ :‬ﺍﻟﻴﺒﻮﺳﺔ ﻛﻴﻔﻴﺔ ﺗﻘﺘﻀﻲ ﺻﻌﻮﺑﺔ ﺍﻟﺸﻜﻞ ﻭﺍﻟﺘﻔﺮﻕ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺍﳊﺮﺍﺭﺓ ﻛﻴﻔﻴﺔ‬
‫ﺷﺄ‪‬ﺎ ﺗﻔﺮﻳﻖ ﺍﳌﺆﺗﻠﻔﺎﺕ ﻭﲨﻊ ﺍﳌﺘﺸﻜﻼﺕ ‪ ،‬ﺍﳉﺴﻢ ﻣﺎ ﻟﻪ ﻃﻮﻝ ﻭﻋﺮﺽ ﻭﻋﻤـﻖ‬
‫ﻭﻻ ﲣﺮﺝ ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﻋﻦ ﻛﻮ‪‬ﺎ ﺃﺟﺴﺎﻣﺎ ﻭﺇﻥ ﻗﻄﻊ ﻭﺟﺰﻯﺀ ﲞﻼﻑ ﺍﻟﺸﺨﺺ‬
‫ﻓﺈﻧﻪ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﺷﺨﺼﺎ ﺑﺘﺠﺰﺋﺘﻪ ﻛﺬﺍ ﻋﱪ ﻋﻨﻪ ﺍﻟﺮﺍﻏﺐ ﺍﳉﺴﻢ ﺍﻟﺘﻌﻠﻴﻤﻲ‬
‫ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻻﻧﻘﺴﺎﻡ ﻃﻮﻻ ﻭﻋﺮﺿﺎ ﻭﻋﻤﻘﺎ ﻭ‪‬ﺎﻳﺘﻪ ﺍﻟﺴﻄﺢ ﻭﻫﻮ ‪‬ﺎﻳـﺔ ﺍﳉﺴـﻢ‬
‫ﺍﻟﻄﺒﻴﻌﻲ ﻭﲰﻲ ﺟﺴﻤﺎ ﺗﻌﻠﻴﻤﻴﺎ ﺇﺫ ﻳﺒﺤﺚ ﻓﻴﻪ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺃﻱ ﺍﻟﺮﻳﺎﺿـﺔ‬
‫ﺍﻟﺒﺎﺣﺜﺔ ﻋﻦ ﺃﺣﻮﺍﻝ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﺍﳉﺰﺀ ‪ 1‬ﺻـﻔﺤﺔ ‪ 271‬ﺍ ﹶﳍ ‪‬ﻴﺌﹶـ ﹸﺔ‬
‫ﺑﺎﻟﻔﺘﺢ ﻭﺗ‪‬ﻜﺴﺮ ﻧﺎﺩﺭﹰﺍ " ﺣﺎ ﹸﻝ ﺍﻟﺸ‪‬ﻲ ِﺀ ﻭﻛﻴﻔﻴ‪‬ﺘ‪‬ﻪ ﻭﻋﻦ ﺍﻟﻠﻴﺚ ‪ :‬ﺍ ﹶﳍ ‪‬ﻴﹶﺌ ﹸﺔ ﻟﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻬﻴ‪‬ـ ‪‬ﺊ ﰲ‬
‫ﺴﻨ‪‬ﻬﺎ ﻣﻦ‬
‫ﻒ ﻋﻦ ﺍﻟﻠﱢﺤﻴﺎﱐﹼ ﺃﹶﻱ ‪‬ﺣ ‪‬‬
‫ﺲ ﻭﻇﹶﺮﻳ ‪‬‬
‫‪‬ﻣ ﹾﻠ‪‬ﺒﺴِﻪ ﻭﳓ ﹺﻮﻩ ﻭﺭﺟ ﹲﻞ ‪‬ﻫﻴ‪ ‬ﹲﺊ ﻭﻫ‪‬ﻴﻲ ٌﺀ ﻛ ﹶﻜﻴ‪ ‬ﹴ‬
‫ﲑ ﹸﺓ‬
‫ﻛﻞﱢ ﺷﻲ ٍﺀ ﻭﻗﺪ ﻫ‪‬ﺎ َﺀ ‪‬ﻳﻬ‪‬ﺎ ُﺀ ﻛﻴﺨﺎﻑ ‪‬ﻫ ‪‬ﻴﹶﺌ ﹰﺔ ﻭﻳ‪‬ﻬﻲ ُﺀ ﻗﺎﻝ ﺍﻟﻠﱢﺤﻴﺎﱐﹼ ‪ :‬ﻭﻟﻴﺴﺖ ﺍﻷَﺧ ‪‬‬
‫ﺑﺎﻟﻮﺟ ‪‬ﻪ ﻭﻗﺪ ‪‬ﻫ‪‬ﻴ ‪‬ﺆ ﺑﻀﻢ‪ ‬ﺍﻟﻴﺎ ِﺀ ﻛ ﹶﻜ ‪‬ﺮ ‪‬ﻡ ﺣﻜﻰ ﺫﻟﻚ ﺍﺑ ‪‬ﻦ ﹺﺟﻨ‪‬ﻲ ﻋﻦ ﺑﻌﺾ ﺍﻟﻜـﻮﻓﻴ‪‬ﲔ‬
‫ﻀ ‪‬ﻮ ﺍﻟﺮﺟ ﹸﻞ ﺇﺫﺍ ﺟﺎ ‪‬ﺩ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻭﺟﻬ‪‬ﻪ ﹶﺃﻧ‪‬ﻪ ﺧﺮﺝ ﳐﺮﺝ ﺍﳌﺒﺎﻟ ‪‬ﻐ ‪‬ﺔ ﻓﻠﺤ‪‬ﻖ ﺑﺒﺎﺏ ﻗﻮﳍﻢ ﹶﻗ ‪‬‬
‫ﰲ ﻗﹶﻀﺎ‪‬ﺋ ‪‬ﻪ ﻭ ‪‬ﺭ ‪‬ﻣ ‪‬ﻮ ﺇﺫﺍ ﺟﺎ ‪‬ﺩ ‪‬ﺭ ‪‬ﻣﻴ‪‬ﻪ ﻗﺎﻝ ‪ :‬ﻓﻜﻤﺎ ﻳ‪‬ﺒﲎ ﻓ ‪‬ﻌ ﹶﻞ ﳑ‪‬ﺎ ﻻﻣ‪‬ﻪ ﻳﺎ ٌﺀ ﻛﺬﻟﻚ ﺧـﺮﺝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻀ ‪‬ﻮ ﻭ ‪‬ﻫ‪‬ﻴ ‪‬ﺆ ﺃﹶﻥ ﻫـﺬﺍ‬
‫ﻫﺬﺍ ﻋﻠﻰ ﺃﹶﺻﻠ‪‬ﻪ ﰲ ﹶﻓ ‪‬ﻌ ﹶﻞ ﳑ‪‬ﺎ ﻋﻴﻨ‪‬ﻪ ﻳﺎ ٌﺀ ‪ .‬ﻭ ‪‬ﻋﻠﱠﺘ‪‬ﻬﻤﺎ ﲨﻴﻌﹰﺎ ﻳﻌﲏ ﹶﻗ ‪‬‬
‫ﺲ ﻓﻠﻤ‪‬ﺎ ﱂ‬
‫ﺑﻨﺎ ٌﺀ ﻻ ﻳﺘﺼﺮ‪‬ﻑ ﹸﳌﻀﺎ ‪‬ﺭ ‪‬ﻋﺘ‪‬ﻪ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﻟﺒﺎﺏ ﺍﻟﺘﻌﺠ‪‬ﺐ ﻭﹺﻧ ‪‬ﻌ ‪‬ﻢ ﻭﹺﺑ ﹾﺌ ‪‬‬
‫‪‬ﻳﺘ‪‬ﺼ‪‬ﺮﻑ ﺍﺣﺘﻤﻠﻮﺍ ﻓﻴﻪ ﺧ‪‬ﺮﻭﺟ‪‬ﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺒﺎﺏ ‪ .‬ﺃﹶﻻ ﺗ‪‬ﺮﺍﻫﻢ ﹶﺃﻧ‪‬ﻬـﻢ‬
‫ﺇﻧ‪‬ﻤﺎ ﲢﺎ ‪‬ﻣﻮ‪‬ﺍ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺒﻨ‪‬ﻮﺍ ﹶﻓ ‪‬ﻌ ﹶﻞ ﳑ‪‬ﺎ ﻋﻴﻨ‪‬ﻪ ﻳﺎﺀ ﳐﺎﻓ ﹶﺔ ﺍﻧﺘﻘﺎﳍﻢ ﻣﻦ ﺍﻷَﺛﻘﻞ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺛﻘـ ﹸﻞ‬
‫ﻉ ﻭﺑ‪‬ﻮﻋ‪‬ﺎ ﻭﻛﺬﻟﻚ ﻟﻮ ﺟﺎ َﺀ‬
‫ﻉ ﻭﻫﻲ ‪‬ﺗﺒ‪‬ﻮ ‪‬‬
‫ﺖ ﹶﺃﺑ‪‬ﻮ ‪‬‬
‫ﻣﻨﻪ ﻷﻧ‪‬ﻪ ﻛﺎ ﹶﻥ ﻳﻠﺰﻣﻬﻢ ﺃﹶﻥ ﻳﻘﻮﻟﻮﺍ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺕ ﻭﺃﹶﻧﺎ ﹶﺃﺭ‪‬ﻣﻮ ﻭﻳﻜﺜـﺮ‬
‫ﺼﺮ‪‬ﻑ ﻟﻠﺰﹺﻣﻬﻢ ﺃﹶﻥ ﻳﻘﻮﻟﻮﺍ ‪‬ﺭ ‪‬ﻣ ‪‬ﻮ ‪‬‬
‫ﹶﻓ ‪‬ﻌ ﹶﻞ ﳑ‪‬ﺎ ﻻﻣﻪ ﻳﺎ ٌﺀ ﳑ‪‬ﺎ ﻫﻮ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺐ ﺍﻟﻮﺍﻭ ﻳﺎ ًﺀ ﻭﻫﻮ ﺃﹶﺛﻘ ﹸﻞ ﻣﻦ ﺍﻟﻴﺎﺀ ﻭﻫﺬﺍ ﻛﻤﺎ ﺻﺢ‪ : ‬ﻣﺎ ﹶﺃ ﹾﻃ ‪‬ﻮﻟﹶﻪ ﻭﹶﺃ‪‬ﺑ‪‬ﻴﻌ‪‬ﻪ ﻭﻫﺬﺍ ﻫﻮ‬
‫ﹶﻗ ﹾﻠ ‪‬‬
‫ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ‪ .‬ﻭ‪‬ﺗﻬ‪‬ﺎ‪‬ﻳﺆ‪‬ﻭﺍ ﻋﻠﻰ ﺫﻟﻚ ‪ :‬ﺗ‪‬ﻮﺍﻓﹶﻘﻮﺍ ﻭﺗ‪‬ﻤﺎﹶﻟﺆ‪‬ﻭﺍ ﻋﻠﻴﻪ ‪ .‬ﻭﻫ‪‬ـﺎ َﺀ‬
‫ﻸ ‪‬ﻣ ﹺﺮ ‪‬ﻳﻬ‪‬ﺎ ُﺀ ﻛﻴﺨﺎﻑ ﻭﻳ‪‬ﻬـﻲ ُﺀ ‪:‬‬
‫ﻕ ﻭﻫ‪‬ﺎ َﺀ ﻟ َ‬
‫ﺇﻟﻴﻪ ‪‬ﻳﻬ‪‬ﺎ ُﺀ ﻛﻴﺨﺎﻑ ﻫ‪‬ﻴﹶﺌ ﹰﺔ ﺑﺎﻟﻜﺴﺮ ‪ :‬ﺍﺷ‪‬ﺘﺎ ‪‬‬
‫ﺤ ‪‬ﻪ ﻓﻬﻮ ‪‬ﻣ ‪‬ﻬﻴ‪‬ـﹲﺄ ﻭﰲ‬
‫ﹶﺃ ‪‬ﺧ ﹶﺬ ﻟﻪ ‪‬ﻫ ‪‬ﻴﹶﺄ‪‬ﺗ ‪‬ﻪ ﻛ‪‬ﺘﻬ‪‬ﻴ‪‬ﹶﺄ ﻟﻪ ﻭ ‪‬ﻫﻴ‪‬ﺄﹶﻩ ﺃﹶﻱ ﺍﻷَﻣ ‪‬ﺮ ‪‬ﺗ ‪‬ﻬﹺﻴﹶﺌ ﹰﺔ ﻭ‪‬ﺗﻬ‪‬ﻴﻴﺌﹰﺎ ‪ :‬ﺃﹶﺻﻠ ‪‬‬
‫ﺕ ‪‬ﻋﹶﺜﺮ‪‬ﺍ‪‬ﺗ ﹺﻬ ‪‬ﻢ " ﻗﺎﻝ ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﻌﺮﹺﻓـﻮ ﹶﻥ ﺍﻟﺸ‪‬ـﺮ‪‬‬
‫ﺍﳊﺪﻳﺚ " ﹶﺃﻗ‪‬ﻴﻠﻮﺍ ﺫﹶﻭﻱ ﺍ ﹶﳍﻴ‪‬ﺂ ‪‬‬
‫ﻓ‪‬ﻴ ﹺﺰ ﱡﻝ ﹶﺃ ‪‬ﺣﺪ‪‬ﻫﻢ ﺍﻟﺰ‪‬ﻟﱠﺔ ‪ .‬ﻭﺍﳍﻴﹶﺌ ﹸﺔ ‪ :‬ﺻﻮﺭ ﹸﺓ ﺍﻟﺸ‪‬ﻲ ِﺀ ﻭﺷﻜﻠﹸﻪ ﻭﺣﺎﻟﹸﻪ ﻳﺮﻳـﺪ ﺑـﻪ ﺫﹶﻭﻱ‬
‫ﳊﺴ‪‬ﻨﺔ ﺍﻟﺬﻳﻦ ‪‬ﻳ ﹾﻠﺰ‪‬ﻣﻮﻥ ‪‬ﻫ ‪‬ﻴﹶﺌ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻭ ‪‬ﺳﻤ‪‬ﺘﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻻ ‪‬ﺗﺨﺘﻠﻒ ﺣﺎﻻﺗ‪‬ﻬﻢ‬
‫ﺕﺍ ﹶ‬
‫ﺍ ﹶﳍﻴ‪‬ﺂ ‪‬‬
‫ﺕ ‪‬ﺗ ‪‬ﻬﻴ‪‬ـﺆﹰﺍ‬
‫ﻸ ‪‬ﻣ ﹺﺮ ﹶﺃﻫ‪‬ﻲ ُﺀ ‪‬ﻫ ‪‬ﻴﹶﺌ ﹰﺔ ﻭ‪‬ﺗ ‪‬ﻬﻴ‪‬ـ ﹾﺄ ‪‬‬
‫ﺖﻟ َ‬
‫ﺑﺎﻟﺘ‪‬ﻨ ﱡﻘ ﹺﻞ ﻣﻦ ﻫﻴﹶﺌ ‪‬ﺔ ﺇﱃ ‪‬ﻫ ‪‬ﻴﹶﺌ ‪‬ﺔ ‪ .‬ﻭﺗﻘﻮﻝ ‪ :‬ﻫ ﹾﺌ ‪‬‬
‫ﺕ ﻟﻚ ‪.‬‬
‫ﺖ ﲟﻌﲎ ‪‬ﺗ ‪‬ﻬﻴ‪ ‬ﹾﺄ ‪‬‬
‫ﻚ " ﺑﺎﻟﻜﺴﺮ ﻭﺍﳍﻤﺰ ﻣﺜﻞ ‪‬ﻫ ‪‬ﻌ ‪‬‬
‫ﺖﻟ ‪‬‬
‫ﺖ ‪‬ﻫ ﹾﺌ ‪‬‬
‫ﺉ " ﻭﻗﺎﹶﻟ ‪‬‬
‫ﲟﻌﻨ‪‬ﻰ ﻭ ﹸﻗ ﹺﺮ ‪‬‬
‫ﻭﺍ ﹶﳍ ‪‬ﻴﹶﺌ ﹸﺔ ‪ :‬ﺍﻟﺸ‪‬ﺎ ‪‬ﺭ ﹸﺓ ‪ .‬ﻭﺍﳌﹸﻬﺎ‪‬ﻳﹶﺄ ﹸﺓ ‪ :‬ﺍ َﻷ ‪‬ﻣ ‪‬ﺮ ﺍ ﹸﳌﺘ‪‬ﻬﺎ‪‬ﻳﹸﺄ ﻋﻠﻴﻪ ﺃﹶﻱ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻳﺘ‪‬ﻬﺎ‪‬ﻳﹸﺄ ﻋﻠﻴـﻪ ﺍﻟﻘـﻮ ‪‬ﻡ‬
‫ﺏ ﻭﻫﻮ‬
‫ﺿ ‪‬ﻮ ﹶﻥ ﺑﻪ ﻭﺍ ﹶﳍ ‪‬ﻲ ُﺀ ﺑﺎﻟﻔﺘﺢ ﻭﺍﳍ‪‬ﻲ ُﺀ ﺑﺎﻟﻜﺴﺮ ‪ :‬ﺍﻟﺪ‪‬ﻋﺎ ُﺀ ﺇﱃ ﺍﻟﻄﱠﻌﺎ ﹺﻡ ﻭﺍﻟﺸ‪‬ﺮﺍ ﹺ‬
‫ﻓ‪‬ﻴ‪‬ﺘﺮ‪‬ﺍ ‪‬‬
‫ﺏ ‪ .‬ﻭﰲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﺍﳉﺰﺀ ‪ 1‬ﺻـﻔﺤﺔ ‪: 7648‬‬
‫ﺃﻳﻀﹰﺎ ﺩ‪‬ﻋﺎ ُﺀ ﺍﻹﺑ ﹺﻞ ﻟﻠﺸ‪ ‬ﺮ ﹺ‬
‫ﺍﳉﺴﻢ ﺑﺎﻟﻜﺴﺮ ﲨﺎﻋﺔ ﺍﻟﺒﺪﻥ ﺃﻭ ﺍﻻﻋﻀﺎﺀ ﻭﻣﻦ ﺍﻟﻨﺎﺱ ( ﻭﺍﻻﺑـﻞ ﻭﺍﻟـﺪﻭﺍﺏ )‬
‫ﻭﺳﺎﺋﺮ ﺍﻻﻧﻮﺍﻉ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳋﻠﻖ ﻛﺎﳉﺴﻤﺎﻥ ﺑﺎﻟﻀﻢ ( ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ﺍﳉﺴﻢ ﺍﳉﺴﺪ‬
‫ﻭﻛﺬﻟﻚ ﺍﳉﺴﻤﺎﻥ ﻭﺍﳉﺜﻤﺎﻥ ﺍﻟﺸﺨﺺ ﻭﻳﻘﺎﻝ ﺍﻧﻪ ﻟﻨﺤﻴـﻒ ﺍﳉﺴـﻤﺎﻥ ﻭﻗـﺎﻝ‬
‫ﺑﻌﻀﻬﻢ ﺍﻥ ﺍﳉﺜﻤﺎﻥ ﻭﺍﳉﺴﻤﺎﻥ ﻭﺍﺣﺪ ﻭﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ ﺍﳉﺴﻢ ﻣﺎﻟﻪ ﻃﻮﻝ ﻭﻋﺮﺽ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻋﻤﻖ ﻭﻻ ﲣﺮﺝ ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﻋﻦ ﻛﻮ‪‬ﺎ ﺃﺟﺴﺎﻣﺎ ﻭﺍﻥ ﻗﻄﻊ ﻭﺟﺰﺉ ﲞـﻼﻑ‬
‫ﺍﻟﺸﺨﺺ ﻓﺎﻧﻪ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﺷﺨﺼﺎ ﺑﺘﺠﺰﺋﻪ ) ﺝ ﺃﺟﺴﺎﻡ ﻭﺟﺴﻮﻡ ﻭ ( ﺟﺴﻢ‬
‫) ﻛﻜﺮﻡ ( ﺟﺴﺎﻣﺔ ) ﻋﻈﻢ ﻓﻬﻮ ﺟﺴﻴﻢ ( ﻛﺄﻣﲑ ﻭﺍﳉﻤـﻊ ﺟﺴـﺎﻡ ) ﻭﺟﺴـﺎﻡ‬
‫ﻛﻐﺮﺍﺏ ﻭﻫﻰ ‪‬ﺎﺀ ( ﻗﺎﻝ * ﺃﻧﻌﺖ ﻋﲑﺍ ﺳﻬﻮﻗﺎ ﺟﺴﺎﻣﺎ * ) ﻭﺍﳉﺴﻴﻢ ﺍﻟﻴﺪﻳﻦ ( ﺃﻱ‬
‫ﺍﻟﻌﻈﻴﻢ ﺍﻟﺒﺪﻥ ) ﻭ ( ﺍﳉﺴﻴﻢ ) ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻻﺭﺽ ﻭﻋﻼﻩ ﺍﳌﺎﺀ ( ﻗﺎﻝ ﺍﻻﺧﻄﻞ‬
‫ﻓﻤﺎ ﺯﺍﻝ ﻳﺴﻘﻰ ﺑﻄﻦ ﺧﺒﺖ ﻭﻋﺮﻋﺮ * ﻭﺃﺭﺿﻬﻤﺎ ﺣﱴ ﺍﻃﻤـﺄﻥ ﺟﺴـﻴﻤﻬﺎ ( ﺝ‬
‫ﺟﺴﺎﻡ ﻛﻜﺘﺎﺏ ﻭﺑﻨﻮ ﺟﻮﺳﻢ ﺣﻰ ( ﻗﺪﱘ ﻣﻦ ﺍﻟﻌﺮﺏ ) ﺩﺭﺟﻮﺍ ﻭ ( ﻛﺬﻟﻚ ) ﺑﻨﻮ‬
‫ﺟﺎﺳﻢ ﺣﻰ ﻗﺪﱘ ) ﻣﻨﻬﻢ ﻗﺪ ﺩﺭﺟﻮﺍ ﺃﻳﻀﺎ ) ﻭﲡﺴﻢ ﺍﻻﻣﺮ ( ﺭﻛـﺐ ﺟﺴـﻴﻤﻪ‬
‫ﻭﻣﻌﻈﻤﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺗﺮﺍﺏ ﲰﻌﺖ ﺃﺑﺎ ﳏﺠﻦ ﻳﻘﻮﻝ ﲡﺴﻤﺖ ﺍﻻﻣـﺮ ﲡﺸـﻤﺘﻪ ﺇﺫﺍ‬
‫ﲪﻠﺖ ﻧﻔﺴﻚ ﻋﻠﻴﻪ ﻭﻫﻮ ﳎﺎﺯ ) ﻭ ( ﲡﺴﻢ ﺍﳊﺒﻞ ﻭ ) ﺍﻟﺮﻣﻞ ﺭﻛﺐ ﻣﻌﻈﻤﻬﻤﺎ ﻭ (‬
‫ﲡﺴﻢ ) ﺍﻻﺭﺽ ﺃﺧﺬ ﳓﻮﻫﺎ ( ﻳﺮﻳﺪﻫﺎ ) ﻭ ( ﻣﻦ ﺍ‪‬ﺎﺯ ﲡﺴﻢ ﻣﻦ ﺍﻟﻌﺸﲑﺓ ( ﻓﻼﻧﺎ‬
‫( ﻓﺄﺭﺳﻠﻪ ﺃﻱ ) ﺍﺧﺘﺎﺭﻩ ( ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻛﺄﻧﻪ ﻗﺼﺪ ﺟﺴﻤﻪ ﻭﻳﻘﺎﻝ ﲡﺴﻤﻬﺎ ﻧﺎﻗـﺔ‬
‫ﻣﻦ ﺍﻻﺑﻞ ﻓﺎﳓﺮﻫﺎ ﻗﺎﻝ ﲡﺴﻤﻪ ﻣﻦ ﺑﻴﻨﻬﻦ ﲟﺮﻫﻒ * ﻟﻪ ﺣﺎﻟﺐ ﻓـﻮﻕ ﺍﻟﺮﺻـﺎﻑ‬
‫ﻋﻠﻴﻞ ) ﻭﺍﻻﺟﺴﻢ ﺍﻻﺿﺨﻢ ( ﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ﻓﻘﺪ ﻋﻠﻢ ﺍﳊﻰ ﻣﻦ ﻋﺎﻣﺮ *‬
‫ﺑﺎﻥ ﻟﻨﺎ ﺍﻟﺬﺭﻭﺓ ﺍﻻ ﺟﺴﻤﺎ ) ﻭ ) ﺟﺎﺳﻢ ) ﻛﺼﺎﺣﺐ ﺓ ﺑﺎﻟﺸﺄﻡ ( ﺃﻧﺸﺪ ﺍﺑﻦ ﺑﺮﻯ‬
‫ﻻﺑﻦ ﺍﻟﺮﻗﺎﻉ ﻓﻜﺄ‪‬ﺎ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﺃﻋﺎﺭﻫﺎ * ﻋﻴﻨﻴﻪ ﺃﺣﻮﺭ ﻣﻦ ﺟﺂﺫﺭ ﺟﺎﺳـﻢ ﻭﳑـﺎ‬
‫ﻳﺴﺘﺪﺭﻙ ﻋﻠﻴﻪ ﺭﺟﻞ ﺟﺴﻤﺎﱐ ﺇﺫﺍ ﻛﺎﻥ ﻋﻈﻴﻢ ﺍﳉﺜﺔ ﻭﺍﳉﺴﻢ ﺑﻀـﻤﺘﲔ ﺍﻻﻣـﻮﺭ‬
‫ﺍﻟﻌﻈﺎﻡ ﻭﺃﻳﻀﺎ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻌﻘﻼﺀ ﻭﻳﻘﺎﻝ ﻫﻮ ﻣﻦ ﺟﺴﺎﻡ ﺍﻻﻣﻮﺭ ﻭﺟﺴﻴﻤﺎﺕ ﺍﳋﻄﻮﺏ‬
‫ﻭﻓﻼﻥ ﻳﺘﺠﺸﻢ ﺍ‪‬ﺎﺷﻢ ﻭﻳﺘﺠﺴﻢ ﺍﳌﻌﺎﻇﻢ ﻭﲡﺴﻢ ﰲ ﻋﻴﲎ ﻛﺬﺍ ﺗﺼﻮﺭ ﻭﲡﺴـﻢ‬
‫ﻓﻼﻥ ﻣﻦ ﺍﻟﻜﺮﻡ ﻭﻛﺄﻧﻪ ﻛﺮﻡ ﻗﺪ ﲡﺴﻢ ﻭﻛﻞ ﺫﻟﻚ ﳎﺎﺯ ‪ .‬ﻭﰲ ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠـﻮﻡ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﳉﺰﺀ ‪ 2‬ﺻﻔﺤﺔ ‪ 78‬ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛـﻮﻥ ﰲ ﺣﻜـﻢ ﺍﻵﻳـﺎﺕ‬
‫ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺼﻔﺎﺕ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻮﺍﺭﺩ ﻣﻨﻬﺎ ﰲ ﺍﻵﻳـﺎﺕ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﻷﺣﺎﺩﻳـــــﺚ ﻋﻠـــــﻰ ﺛـــــﻼﺙ ﻓـــــﺮﻕ‬
‫ﺃﺣﺪﻫﺎ ﺃﻧﻪ ﻻ ﻣﺪﺧﻞ ﻟﻠﺘﺄﻭﻳﻞ ﻓﻴﻬﺎ ﺑﻞ ﲡﺮﻱ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﻭﻻ ﺗﺆﻭﻝ ﺷﻴﺌﺎ ﻣﻨـﻬﺎ‬
‫ﻭﻫﻢ ﺍﳌﺸﺒﻬﺔ ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﳍﺎ ﺗﺄﻭﻳﻼ ﻭﻟﻜﻨﺎ ﳕﺴﻚ ﻋﻨﻪ ﻣﻊ ﺗﻨﺰﻳﻪ ﺍﻋﺘﻘﺎﺩﻧﺎ ﻋﻦ ﺍﻟﺸﺒﻪ‬
‫ﻭﺍﻟﺘﻌﻄﻴﻞ ﻭﻧﻘﻮﻝ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺜﺎﻟـﺚ ﺃ‪‬ـﺎ ﻣﺆﻭﻟـﺔ‬
‫ﻭﺃﻭﻟﻮﻫﺎ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﻭﺍﻷﻭﻝ ﺑﺎﻃﻞ ﻭﺍﻷﺧﲑﺍﻥ ﻣﻨﻘﻮﻻﻥ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻨﻘﻞ‬
‫ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺃ‪‬ﺎ ﺳﺌﻠﺖ ﻋﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻓﻘﺎﻟﺖ ﺍﻻﺳﺘﻮﺍﺀ ﻣﻌﻠﻮﻡ ﻭﺍﻟﻜﻴﻒ‬
‫ﳎﻬﻮﻝ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ ﻭﻛﺬﻟﻚ ﺳﺌﻞ ﻋﻨﻪ ﻣﺎﻟﻚ ﻓﺄﺟﺎﺏ‬
‫ﲟﺎ ﻗﺎﻟﺘﻪ ﺃﻡ ﺳﻠﻤﺔ ﺇﻻ ﺃﻧﻪ ﺯﺍﺩ ﻓﻴﻬﺎ ﺃﻥ ﻣﻦ ﻋﺎﺩ ﺇﱃ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺃﺿﺮﺏ ﻋﻨﻘﻪ‬
‫ﻭﻛﺬﻟﻚ ﺳﺌﻞ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻓﻘﺎﻝ ﺃﻓﻬﻢ ﻣﻦ ﻗﻮﻟﻪ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳـﺘﻮﻯ‬
‫‪ 1‬ﻣﺎ ﺃﻓﻬﻢ ﻣﻦ ﻗﻮﻟﻪ ﰒ ﺍﺳﺘﻮﻯ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ‪ 2‬ﻭﺳﺌﻞ ﺍﻷﻭﺯﺍﻋﻲ ﻋﻦ ﺗﻔﺴﲑ ﻫﺬﻩ‬
‫ﺍﻵﻳﺔ ﻓﻘﺎﻝ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ‪ 1‬ﻛﻤﺎ ﻗﺎﻝ ﻭﺇﱐ ﻷﺭﺍﻙ ﺿﺎﻻ ﻭﺳﺌﻞ ﺍﺑﻦ‬
‫ﺭﺍﻫﻮﻳﻪ ﻋﻦ ﺍﻻﺳﺘﻮﺍﺀ ﺃﻗﺎﺋﻢ ﻫﻮ ﺃﻡ ﻗﺎﻋﺪ ﻓﻘﺎﻝ ﻻ ﳝﻞ ﺍﻟﻘﻴﺎﻡ ﺣﱴ ﻳﻘﻌﺪ ﻭﻻ ﳝـﻞ‬
‫ﺍﻟﻘﻌــﻮﺩ ﺣــﱴ ﻳﻘــﻮﻡ ﻭﺃﻧــﺖ ﺇﱃ ﻫــﺬﺍ ﺍﻟﺴــﺆﺍﻝ ﺃﺣــﻮﺝ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺼﻼﺡ ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻀـﻰ ﺻـﺪﺭ ﺍﻷﻣـﺔ‬
‫ﻭﺳﺎﺩ‪‬ﺎ ﻭﺇﻳﺎﻫﺎ ﺍﺧﺘﺎﺭ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻗﺎﺩ‪‬ﺎ ﻭﺇﻟﻴﻬﺎ ﺩﻋﺎ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﻭﺃﻋﻼﻣﻪ ﻭﻻ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺼﺪﻑ ﻋﻨﻬﺎ ﻭﻳﺄﺑﺎﻫﺎ ﻭﺃﻓﺼﺢ ﺍﻟﻐﺰﺍﱄ ﻋﻨﻬﻢ ﰲ‬
‫ﻏﲑ ﻣﻮﺿﻊ ﺑﺘﻬﺠﲔ ﻣﺎ ﺳﻮﺍﻫﺎ ﺣﱴ ﺃﳉﻢ ﺁﺧﺮﺍ ﰲ ﺇﳉﺎﻣﻪ ﻛﻞ ﻋﺎﱂ ﺃﻭ ﻋﺎﻣﻲ ﻋﻤﺎ‬
‫ﻋﺪﺍﻫﺎ ﻗﺎﻝ ﻭﻫﻮ ﻛﺘﺎﺏ ﺇﳉﺎﻡ ﺍﻟﻌﻮﺍﻡ ﻋﻦ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ‪ 1‬ﺁﺧﺮ ﺗﺼﺎﻧﻴﻒ ﺍﻟﻐـﺰﺍﱄ‬
‫ﻣﻄﻠﻘﺎ ﺁﺧﺮ ﺗﺼﺎﻧﻴﻔﻪ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺣﺚ ﻓﻴﻪ ﻋﻠﻰ ﻣﺬﺍﻫﺐ ﺍﻟﺴﻠﻒ ﻭﻣﻦ ﺗﺒﻌﻬﻢ‬
‫ﻭﳑﻦ ﻧﻘﻞ ﻋﻨﻪ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻠﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻫﻢ ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺰﻧﺪﻗﺔ ‪ 2‬ﺇﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻭﻝ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ‪3‬‬
‫ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ‪ .‬ﻗﻠﺖ ﻭﻗﺪ ﺣﻜﻰ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻋﻦ ﺍﻟﻘﺎﺿﻲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺃﰊ ﻳﻌﻠﻰ ﺗﺄﻭﻳﻞ ﺃﲪﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺃﻭ ﻳﺄﰐ ﺭﺑﻚ ‪ 4‬ﻗﺎﻝ ﻭﻫﻞ ﻫﻮ ﺇﻻ ﺃﻣﺮﻩ ﺑﺪﻟﻴﻞ‬
‫ﻗﻮﻟﻪ ﺃﻭ ﻳﺄﰐ ﺃﻣﺮ ﺭﺑﻚ ‪ 5‬ﻭﺍﺧﺘﺎﺭ ﺍﺑﻦ ﺑﺮﻫﺎﻥ ‪ 6‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ ﺍﻟﺘﺄﻭﻳﻞ ﻗﺎﻝ‬
‫ﻭﻣﻨﺸﺄ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺃﻧﻪ ﻫﻞ ﳚﻮﺯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺷﻲﺀ ﻻ ﻳﻌﻠﻢ ﻣﻌﻨﺎﻩ ﻓﻌﻨﺪﻫﻢ‬
‫ﳚﻮﺯ ﻓﻠﻬﺬﺍ ﻣﻨﻌﻮﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻋﺘﻘﺪﻭﺍ ﺍﻟﺘﻨﺰﻳﻪ ﻋﻠﻰ ﻣﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﻭﻋﻨﺪﻧﺎ ﻻ ﳚـﻮﺯ‬
‫ﺫﻟﻚ ﺑﻞ ﺍﻟﺮﺍﺳﺨﻮﻥ ﻳﻌﻠﻤﻮﻧﻪ ﻗﻠﺖ ﻭﺇﳕﺎ ﲪﻠﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺟﻮﺏ ﲪﻞ ﺍﻟﻜﻼﻡ‬
‫ﻋﻠﻰ ﺧﻼﻑ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺣﻘﻴﻘﺘﻪ ﻟﻘﻴﺎﻡ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺍﳌﺘﺸﺎﺑﻪ ﻭﺍﳉﺴﻤﻴﺔ ﰲ‬
‫ﺣﻖ ﺍﻟﺒﺎﺭﺉ ﺗﻌﺎﱃ ﻭﺍﳋﻮﺽ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺧﻄﺮﻩ ﻋﻈﻴﻢ ﻭﻟﻴﺲ ﺑﲔ ﺍﳌﻌﻘﻮﻝ‬
‫ﻭﺍﳌﻨﻘﻮﻝ ﺗﻐﺎﻳﺮ ﰲ ﺍﻷﺻﻮﻝ ﺑﻞ ﺍﻟﺘﻐﺎﻳﺮ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻷﻟﻔﺎﻅ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍ‪‬ﺎﺯ ﻟﻐﺔ‬
‫ﺍﻟﻌﺮﺏ ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﻻ ﺗﻐﺎﻳﺮ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻷﺻﻮﻝ ﳌﺎ ﻋﻠﻢ ﺑﺎﻟﺪﻟﻴﻞ ﺃﻥ ﺍﻟﻌﻘﻞ ﻻ ﻳﻜﺬﺏ‬
‫ﻣﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟﺸﺮﻉ ﺇﺫ ﻻ ﻳﺮﺩ ﺍﻟﺸﺮﻉ ﲟﺎ ﻻ ﻳﻔﻬﻤﻪ ﺍﻟﻌﻘﻞ ﺇﺫ ﻫﻮ ﺩﻟﻴﻞ ﺍﻟﺸـﺮﻉ‬
‫ﻭﻛﻮﻧﻪ ﺣﻘﺎ ﻭﻟﻮ ﺗﺼﻮﺭ ﻛﺬﺏ ﺍﻟﻌﻘﻞ ﰲ ﺷﻲﺀ ﻟﺘﺼﻮﺭ ﻛﺬﺑﻪ ﰲ ﺻﺪﻕ ﺍﻟﺸـﺮﻉ‬
‫ﻓﻤﻦ ﻃﺎﻟﺖ ﳑﺎﺭﺳﺘﻪ ﺍﻟﻌﻠﻮﻡ ﻭﻛﺜﺮ ﺧﻮﺿﻪ ﰲ ﲝﻮﺭﻫﺎ ﺃﻣﻜﻨﻪ ﺍﻟﺘﻠﻔﻴﻖ ﺑﻴﻨﻬﻤﺎ ﻟﻜﻨﻪ‬
‫ﻻ ﳜﻠﻮ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ﺇﻣﺎ ﺗﺄﻭﻳﻞ ﻳﺒﻌﺪ ﻋﻦ ﺍﻷﻓﻬﺎﻡ ﺃﻭ ﻣﻮﺿﻊ ﻻ ﻳﺘﺒﲔ ﻓﻴﻪ ﻭﺟﻪ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻟﻘﺼﻮﺭ ﺍﻷﻓﻬﺎﻡ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻄﻤﻊ ﰲ ﺗﻠﻔﻴﻖ ﻛـﻞ ﻣـﺎ ﻳـﺮﺩ‬
‫ﻣﺴﺘﺤﻴﻞ ‪ 1‬ﺍﳌﺮﺍﻡ ﻭﺍﳌﺮﺩ ﺇﱃ ﻗﻮﻟﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼـﲑ ‪2‬‬
‫ﻭﳓﻦ ﳒﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳌﺆﻭﻟﲔ ﺣﺎﻛﲔ ﻛﻼﻣﻬﻢ ﻓﻤﻦ ﺫﻟﻚ ﺻﻔﺔ‬
‫ﺍﻻﺳﺘﻮﺍﺀ ﻓﺤﻜﻰ ﻣﻘﺎﺗﻞ ﻭﺍﻟﻜﻠﱯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﺳﺘﻮﻯ ‪ 2‬ﲟﻌﲎ ﺍﺳﺘﻘﺮ ﻭﻫﺬﺍ‬
‫ﺇﻥ ﺻﺢ ﳛﺘﺎﺝ ﺇﱃ ﺗﺄﻭﻳﻞ ﻓﺈﻥ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻳﺸﻌﺮ ﺑﺎﻟﺘﺠﺴﻴﻢ ﻭﻋﻦ ﺍﳌﻌﺘﺰﻟﺔ ﲟﻌـﲎ‬
‫ﺍﺳﺘﻮﱃ ﻭﻗﻬﺮ ﻭﺭﺩ ﺑﻮﺟﻬﲔ ﺃﺣﺪﳘﺎ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﺴﺘﻮﻝ ﻋﻠﻰ ‪ 1‬ﺍﻟﻜﻮﻧﲔ ﻭﺍﳉﻨﺔ‬
‫ﻭﺍﻟﻨﺎﺭ ﻭﺃﻫﻠﻬﻤﺎ ﻓﺄﻱ ﻓﺎﺋﺪﺓ ﰲ ﲣﺼﻴﺺ ﺍﻟﻌﺮﺵ ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻻﺳﺘﻴﻼﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ‬
‫ﻗﻬﺮ ﻭﻏﻠﺒﺔ ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻦ ﺫﻟﻚ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﲟﻌـﲎ‬
‫ﺻﻌﺪ ﻭﺭﺩ ﺑﺄﻧﻪ ﻳﻮﺟﺐ ﻫﺒﻮﻃﺎ ﻣﻨﻪ ﺗﻌﺎﱃ ﺣﱴ ﻳﺼﻌﺪ ﻭﻫﻮ ﻣﻨﻔﻲ ﻋﻦ ﺍﷲ ﻭﻗﻴـﻞ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﻓﺠﻌﻞ ﻋﻼ ﻓﻌﻼ ﻻ ﺣﺮﻓﺎ ﺣﻜﺎﻩ ﺍﻷﺳﺘﺎﺫ ﺇﲰﺎﻋﻴـﻞ‬
‫ﺍﻟﻀﺮﻳﺮ ‪ 2‬ﰲ ﺗﻔﺴﲑﻩ ﻭﺭﺩ ‪ 3‬ﺑﻮﺟﻬﲔ ﺃﺣﺪﳘﺎ ﺃﻧﻪ ﺟﻌﻞ ﺍﻟﺼﻔﺔ ﻓﻌﻼ ﻭﻣﺼﺎﺣﻒ‬
‫ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳊﺠﺎﺯ ﻗﺎﻃﻌﺔ ﺑﺄﻥ ﻋﻠﻰ ﻫﻨﺎ ﺣﺮﻑ ﻭﻟﻮ ﻛﺎﻥ ﻓﻌﻼ ﻟﻜﺘﺒﻮﻫﺎ‬
‫ﺑﺎﻟﻼﻡ ﺃﻟﻒ ﻛﻘﻮﻟﻪ ﻭﻟﻌﻼ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ‪ 4‬ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﺭﻓﻊ ﺍﻟﻌﺮﺵ ﻭﱂ ﻳﺮﻓﻌﻪ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﻭﻗﻴﻞ ﰎ ﺍﻟﻜﻼﻡ ﻋﻨﺪ ﻗﻮﻟﻪ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﰒ ﺍﺑﺘﺪﺃ ﺑﻘﻮﻟـﻪ‬
‫ﺍﺳﺘﻮﻯ ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ‪ 5‬ﻭﻫﺬﺍ ﺭﻛﻴﻚ ﻳﺰﻳﻞ ﺍﻵﻳـﺔ ﻋـﻦ‬
‫ﻧﻈﻤﻬﺎ ﻭﻣﺮﺍﺩﻫﺎ ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻔﺮﺍﺀ ‪ 1‬ﻭﺍﻷﺷﻌﺮﻱ ‪ 2‬ﻭﲨﺎﻋﺔ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺎﱐ ﺇﻥ ﻣﻌﲎ ﻗﻮﻟﻪ ﺍﺳﺘﻮﻯ ﺃﻗﺒﻞ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﻭﻋﻤﺪ ﺇﱃ ﺧﻠﻘـﻪ‬
‫ﻓﺴﻤﺎﻩ ﺍﺳﺘﻮﺍﺀ ﻛﻘﻮﻟﻪ ﰒ ﺍﺳﺘﻮﻯ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻲ ﺩﺧﺎﻥ ‪ 3‬ﺃﻱ ﻗﺼﺪ ﻭﻋﻤﺪ ﺇﱃ‬
‫ﺧﻠﻖ ﺍﻟﺴﻤﺎﺀ ﻓﻜﺬﺍ ﻫﺎﻫﻨﺎ ﻗﺎﻝ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺮﺿﻲ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻴﺲ ﻓﻴﻪ ﺗﻌﻄﻴﻞ‬
‫ﻭﻻ ﺗﺸﺒﻴﻪ ﻗﺎﻝ ﺍﻷﺷﻌﺮﻱ ﻋﻠﻰ ﻫﻨﺎ ﲟﻌﲎ ﰲ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ‬
‫‪ 4‬ﻭﻣﻌﻨﺎﻩ ﺃﺣﺪﺙ ﺍﷲ ﰲ ﺍﻟﻌﺮﺵ ﻓﻌﻼ ﲰﺎﻩ ﺍﺳﺘﻮﺍﺀ ﻛﻤﺎ ﻓﻌﻞ ﻓﻌﻼ ﲰﺎﻩ ﻓﻀـﻼ‬
‫ﻭﻧﻌﻤﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ﻭﻟﻜﻦ ﺍﷲ ﺣﺒﺐ ﺇﻟﻴﻜﻢ ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ ﻗﻠﻮﺑﻜﻢ ﻭﻛﺮﻩ ﺇﻟﻴﻜﻢ‬
‫ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻓﻀﻼ ﻣـﻦ ﺍﷲ ﻭﻧﻌﻤـﺔ ‪5‬‬
‫ﻓﺴﻤﻰ ﺍﻟﺘﺤﺒﻴﺐ ﻭﺍﻟﺘﻜﺮﻳﻪ ﻓﻀﻼ ﻭﻧﻌﻤﺔ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﻓﺄﺗﻰ ﺍﷲ ﺑﻨﻴـﺎ‪‬ﻢ ﻣـﻦ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ‪ 6‬ﺃﻱ ﻓﺨﺮﺏ ﺍﷲ ﺑﻨﻴﺎ‪‬ﻢ ﻭﻗﺎﻝ ﻓﺄﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﺣﻴﺚ ﱂ ﳛﺘﺴﺒﻮﺍ ‪ 7‬ﺃﻱ‬
‫ﻗﺼﺪﻫﻢ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺘﺨﺮﻳﺐ ﻭﺍﻟﺘﻌﺬﻳﺐ ﲰﺎﻫﺎ ﺇﺗﻴﺎﻧﺎ ﻓﻜﺬﻟﻚ ﺃﺣﺪﺙ ﻓﻌﻼ ﺑﺎﻟﻌﺮﺵ‬
‫ﲰﺎﻩ ﺍﺳﺘﻮﺍﺀ ﻗﺎﻝ ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﺮﺿﻲ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺴﻼﻣﺘﻪ ﻣﻦ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻌﻄﻴﻞ‬
‫ﻭﻟﻠﻌﺮﺵ ﺧﺼﻮﺻﻴﺔ ﻟﻴﺴﺖ ﻟﻐﲑﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻷﻧﻪ ﺃﻭﻝ ﺧﻠـﻖ ﺍﷲ ﻭﺃﻋﻈـﻢ‬
‫ﻭﺍﳌﻼﺋﻜﺔ ﺣﺎﻓﻮﻥ ﺑﻪ ﻭﺩﺭﺟﺔ ﺍﻟﻮﺳﻴﻠﺔ ﻣﺘﺼﻠﺔ ﺑﻪ ﻭﺃﻧﻪ ﺳﻘﻒ ﺍﳉﻨﺔ ﻭﻏﲑ ﺫﻟﻚ ‪.‬‬

‫ﻓﺼﻞ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺃﻥ ﺍﳉﺴﺪ ﻭﺍﳉﺴﻢ ﳐﻠﻮﻗﺎﻥ ﻭﺃﻥ ﺍﳉﺴﻢ ﻭﺍﳉﺴﺪ ﺷـﻲﺀ‬
‫ﺴ ‪‬ﻢ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻥ‬
‫ﺴﺪ‪ ،‬ﳏﺮﻛ ﹰﺔ‪ :‬ﹺﺟ ‪‬‬
‫ﳉ‪‬‬‫ﻭﺍﺣﺪ ‪ :‬ﻓﻔﻲ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ﻟﻠﻔﲑﻭﺯﺁﺑﺎﺩﻱ ‪ :‬ﺍ ﹶ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺠ ﹸﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞﹶ‪ ،‬ﻭﺍﻟﺪ‪ ‬ﻡ‬
‫ﳉﺴ‪‬ﺎﺩ‪ ،‬ﻛﻜ‪‬ﺘﺎﺏﹴ‪ ،‬ﻭ ‪‬ﻋ ‪‬‬
‫ﳉﻦ‪ ‬ﻭﺍﳌﻼ‪‬ﺋ ﹶﻜﺔ‪ ،‬ﻭﺍﻟﺰ‪ ‬ﻋ ﹶﻔﺮ‪‬ﺍﻥﹸ‪ ،‬ﻛﺎ ‪‬‬
‫ﻭﺍ ‪‬‬
‫ﳉﺴِﻴ ‪‬ﺪ‪ .‬ﺍﻫـ ‪ .‬ﻭﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻭﳐﺘﺼـﺮﻩ ‪:‬‬
‫ﺴ ‪‬ﺪ ﻭﺍﳉﺎ ‪‬ﺳ ‪‬ﺪ ﻭﺍ ﹶ‬
‫ﳉِ‬‫ﺍﻟﻴ‪‬ﺎﹺﺑﺲ‪ ،‬ﻛﺎ ﹶ‬
‫ﺠﺴ‪ ‬ﺪ ﻛﻤﺎ ﺗﻘﻮﻝ ﻣﻦ ﺍﳉﺴﻢ ﲡﺴﻢ ﻭ‬
‫ﺴ ‪‬ﺪ ﺍﻟﺒﺪﻥ ﺗﻘﻮﻝ ﻣﻨﻪ ‪‬ﺗ ‪‬‬
‫ﳉ‪‬‬‫ﺟﺴﺪ ﺝ ﺱ ﺩ‪ :‬ﺍ ﹶ‬
‫ﺴ ‪‬ﺪ ﺃﻳﻀﺎ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﳓﻮﻩ ﻣﻦ ﺍﻟﺼﺒﻎ ﻭﻗﻴﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻋﺠﻼ ﺟﺴـﺪﺍ{‬
‫ﳉ‪‬‬‫ﺍﹶ‬
‫ﳉﺴ‪‬ـ ‪‬ﻢ‬
‫ﺃﻱ ﺃﲪﺮ ﻣﻦ ﺫﻫﺐ ‪ (.‬ﺍﻫـ ‪ .‬ﻭﻓﻴﻪ ﺃﻳﻀﺎ[ ‪ :‬ﺟﺴﻢ ﺝ ﺱ ﻡ‪ :‬ﺃﺑﻮ ﺯﻳﺪ ﺍ ‪‬‬
‫ﳉﺜﹾﻤﺎ ﹸﻥ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ﺍﳉﺴﻢ ﻭﺍﳉﺴﻤﺎﻥ ﺍﳉﺴـﺪ‬
‫ﳉﺴ‪‬ﻤﺎ ﹸﻥ ﻭ ﺍ ﹸ‬
‫ﺍﳉﺴﺪ ﻭﻛﺬﺍ ﺍ ﹸ‬
‫ﻭﺍﳉﺜﻤﺎﻥ ﺍﻟﺸﺨﺺ ‪ ..‬ﺍﻫـ ‪ .‬ﻭﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﳉﺴﺪ‪ :‬ﺟﺴﻢ ﺍﻹِﻧﺴﺎﻥ ﻭﻻ‬
‫ﻳﻘﺎﻝ ﻟﻐﲑﻩ ﻣﻦ ﺍﻷَﺟﺴﺎﻡ ﺍﳌﻐﺘﺬﻳﺔ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﻐﲑ ﺍﻹِﻧﺴﺎﻥ ‪ :‬ﺟﺴﺪ ﻣـﻦ ﺧﻠـﻖ‬
‫ﺍﻷَﺭﺽ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﺄﻭﹺﻳﻞ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ } :‬ﻭ‪‬ﺍ‪‬ﺗﺨ‪‬ـ ﹶﺬ‬
‫ﺴﺪ‪‬ﺍ ﹶﻟ ‪‬ﻪ ‪‬ﺧﻮ‪‬ﺍﺭ { ‪‬ﻳﻘﹸﻮﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺫﻛﹾـﺮﻩ ‪:‬‬ ‫ﺠﻠﹰﺎ ‪‬ﺟ ‪‬‬ ‫ﹶﻗﻮ‪‬ﻡ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑﻌ‪‬ﺪﻩ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻠﻴ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬‬
‫ﺿﻴ‪‬ﺎ ﹺﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻪ ‪‬ﻟ ‪‬ﻤﻨ‪‬ﺎﺟ‪‬ﺎ‪‬ﺗ ‪‬ﻪ‬ ‫ﺨ ﹶﺬ ‪‬ﺑﻨ‪‬ﻮ ﹺﺇ ‪‬ﺳﺮ‪‬ﺍﺋ‪‬ﻴﻞ ﹶﻗﻮ‪‬ﻡ ﻣ‪‬ﻮ ‪‬ﺳﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﻓﹶﺎﺭ‪‬ﹶﻗ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﻮﺳ‪‬ﻰ ﻣ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ‪‬ﺍ‪‬ﺗ ‪‬‬
‫ﺠﻠﹰﺎ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭﻟﹶﺪ ﺍﹾﻟ‪‬ﺒ ﹶﻘﺮ‪‬ﺓ ‪ ,‬ﹶﻓ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻩ ‪.‬‬ ‫‪‬ﻭ ‪‬ﻭﻓﹶﺎﺀ ‪‬ﻟ ﹾﻠ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ ﺍﱠﻟﺬ‪‬ﻱ ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺑ‪‬ﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻠﻴ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬‬
‫ﺴ ‪‬ﺪﺍ ﹶﻟ ‪‬ﻪ ﺧ‪‬ـﻮ‪‬ﺍﺭ { ﻭ‪‬ﺍﹾﻟﺨ‪‬ـﻮ‪‬ﺍﺭ ‪:‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻌﺠ‪‬ﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ } :‬ﺟ ‪‬‬ ‫ﹸﺛ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺫﻛﹾﺮﻩ ﻣ‪‬ﺎ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻀ ﹼﻞ ﹺﺑ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ ‪‬ﻌﻘﹾـﻞ ‪،‬‬ ‫ﺨﺒﹺﺮ ‪‬ﺟ ﱠﻞ ‪‬ﺫﻛﹾﺮﻩ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺿ‪‬ﻠﱡﻮﺍ ﹺﺑﻤ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺻﻮ‪‬ﺕ ﺍﹾﻟ‪‬ﺒﻘﹶﺮ ‪ .‬ﻳ ‪‬‬ ‫‪‬‬
‫ﻚ ‪ ،‬ﻟﹶـﺎ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍﺕ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪‬ﻭ ‪‬ﻣ ‪‬ﺪﺑ‪‬ﺮ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺏ ‪‬ﺟ ﱠﻞ ‪‬ﺟﻠﹶﺎﻟﻪ ﺍﱠﻟﺬ‪‬ﻱ ﹶﻟ ‪‬ﻪ ‪‬ﻣﻠﹾﻚ ﺍﻟ ‪‬‬ ‫ﻚ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺴﺪ‪‬ﺍ ﹶﻟ ‪‬ﻪ ‪‬ﺧﻮ‪‬ﺍﺭ ‪ ،‬ﻟﹶﺎ ‪‬ﻳ ﹶﻜﻠﱢﻢ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺮﺷ‪‬ﺪ ﹺﺇﻟﹶﻰ ‪‬ﺧﻴ‪‬ﺮ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ‬ ‫‪‬ﻳﺠ‪‬ﻮﺯ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮﻥ ‪‬ﺟ ‪‬‬
‫ﻚ ‪‬ﻫﺬﹶﺍ ﹺﺇﻟﹶﻬﻨ‪‬ﺎ ‪‬ﻭﹺﺇﻟﹶﻪ ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ،‬ﹶﻓ ‪‬ﻌ ﹶﻜﻔﹸﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﺟ ‪‬ﻬﻠﹰﺎ‬ ‫ﺺ ﺍﻟﻠﱠﻪ ﹶﻗﺼ‪‬ﺼﻬ ‪‬ﻢ ‪‬ﻟ ﹶﺬ‪‬ﻟ ‪‬‬‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻗ ‪‬‬
‫ﺨﺒﹺﺮ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺿﻠﹶﺎﻟﹰﺎ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﻳ ‪‬‬ ‫‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﺫﻫ‪‬ﺎﺑ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﺍﻟﻠﱠﻪ ‪‬ﻭ ‪‬‬
‫ﻱ ‪‬ﻣ ‪‬ﻦ‬
‫ﺨ ﹶﺬ ‪‬ﻩ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺴ‪‬ﺎ ‪‬ﻣ ﹺﺮ ‪‬‬
‫ﺿ ﱠﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑﻨﹺﻲ ﹺﺇ ‪‬ﺳﺮ‪‬ﺍﺋ‪‬ﻴﻞ ﻓ‪‬ﻲ ‪‬ﻋﺒ‪‬ﺎﺩ‪ ‬ﻢ ﺍﹾﻟ ‪‬ﻌﺠ‪‬ﻞ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺍ‪‬ﺗ ‪‬‬ ‫ﺿﻠﹶﺎﻝ ‪‬ﻣ ‪‬ﻦ ‪‬‬ ‫‪‬‬
‫ﺠﻠﹰﺎ ﹸﺛ ‪‬ﻢ ﹶﺃﹾﻟﻘﹶﻰ ﻓ‪‬ﻴ ‪‬ﻪ ﺍﹾﻟ ﹶﻘ‪‬ﺒﻀ‪‬ﺔ‬
‫ﺸ ﱠﻜ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬‬
‫‪‬ﺣ‪‬ﻠ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻘﺒ‪‬ﻂ ﺍﱠﻟﺬ‪‬ﻱ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎﺭ‪‬ﻭﻩ‪ ‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬‬
‫ﺴﺪ‪‬ﺍ‬‫ﺠﻠﹰﺎ ‪‬ﺟ ‪‬‬ ‫ﺴﻠﹶﺎﻡ ﻓﺼﺎﺡ ﹶﻓﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻋ ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘﺮ‪‬ﺍﺏ ﺍﱠﻟﺘ‪‬ﻲ ﹶﺃﺧ‪ ‬ﹶﺬﻫ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺛﹶﺮ ﹶﻓﺮ‪‬ﺱ ﹺﺟ‪‬ﺒﺮﹺﻳﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺕ ﺍﻟﻠﱠـﻪ‬ ‫ﺻﻮ‪‬ﺕ ﺍﹾﻟ‪‬ﺒﻘﹶﺮ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑﻌ‪‬ﺪ ﹶﺫﻫ‪‬ﺎﺏ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻟﻤ‪‬ﻴﻘﹶﺎ ‪‬‬ ‫ﺨﻮ‪‬ﺍﺭ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ ‪‬ﺧﻮ‪‬ﺍﺭ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺚ ‪‬ﻳﻘﹸﻮﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹺﺇ ‪‬ﺧﺒ‪‬ـﺎﺭ‪‬ﺍ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻚ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺍﻟﻄﱡﻮﺭ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﻓﹶﺄ ‪‬ﻋﹶﻠ ‪‬ﻤ ‪‬ﻪ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹺﺑ ﹶﺬ‪‬ﻟ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻒ‬‫ﻱ " ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﺿﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺴ‪‬ﺎ ‪‬ﻣ ﹺﺮ ‪‬‬
‫‪‬ﻧﻔﹾﺴﻪ ﺍﹾﻟ ﹶﻜ ﹺﺮﳝ‪‬ﺔ ﻗﹶﺎ ﹶﻝ " ﹶﻓﹺﺈﻧ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﻓﹶ‪‬ﺘﻨ‪‬ﺎ ﹶﻗﻮ‪‬ﻣﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑﻌ‪‬ﺪﻙ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺤﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺩﻣ‪‬ﺎ ﹶﻟ ‪‬ﻪ ‪‬ﺧﻮ‪‬ﺍﺭ ﹶﺃ ‪‬ﻭ ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻛﻮ‪‬ﻧﻪ ‪‬ﻣ ‪‬ﻦ‬
‫ﺴﺮ‪‬ﻭ ﹶﻥ ﻓ‪‬ﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻌﺠ‪‬ﻞ ‪‬ﻫ ﹾﻞ ﺻ‪‬ﺎ ‪‬ﺭ ﹶﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ﹶﻔ ‪‬‬
‫ﺼﻮ‪‬ﺕ ﻛﹶﺎﹾﻟ‪‬ﺒ ﹶﻘ ﹺﺮ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮﹶﻟ‪‬ﻴ ﹺﻦ ‪‬ﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ‪‬ﻋﻠﹶﻢ ‪ ،‬ﻭﰲ ﺳﻮﺭﺓ‬
‫ﹶﺫﻫ‪‬ﺐ ﹺﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﺪﺧ‪‬ﻞ ﻓ‪‬ﻴ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻬﻮ‪‬ﺍﺀ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺴﺪ‪‬ﺍ ﻟﱠﺎ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟﻄﱠﻌ‪‬ـﺎ ‪‬ﻡ ‪‬ﻭﻣ‪‬ـﺎ ﻛﹶـﺎﻧ‪‬ﻮﺍ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬‬
‫‪‬ﺧﺎ‪‬ﻟﺪ‪‬ﻳ ‪‬ﻦ{ )‪ (8‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﻗﻠﺖ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﺍﹾﻟﻘﹶـﻮ‪‬ﻝ ﻓ‪‬ـﻲ‬
‫ﺴﺪ‪‬ﺍ ﻟﹶﺎ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ { ‪ .‬ﻳﻘﹸﻮﻝ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬ ‫‪‬ﺗ ﹾﺄﻭﹺﻳﻞ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ } :‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬‬
‫ﺿﻴ‪‬ﺔ‬
‫ﺤﻤ‪‬ﺪ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹸﺄﻣ‪‬ﻢ ﺍﹾﻟﻤ‪‬ﺎ ‪‬‬ ‫‪‬ﺫﻛﹾﺮﻩ ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﺍﻟ ‪‬ﺮﺳ‪‬ﻞ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻗﺒ‪‬ﻠﻚ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺠﻌ‪‬ﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﻠﹶﺎ‪‬ﺋﻜﹶﺔ ﻟﹶﺎ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ‬‫ﺴﺪ‪‬ﺍ ﻟﹶﺎ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ { ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬ ‫ﹶﻗﺒ‪‬ﻞ ﹸﺃﻣ‪‬ﺘﻚ ‪ } ،‬ﺟ ‪‬‬
‫ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ ‪ ،‬ﻭﹶﻟ ‪‬ﻜ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎﺩ‪‬ﺍ ‪‬ﻣﺜﹾﻠﻚ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ ‪ .‬ﹶﻛﻤ‪‬ـﺎ ‪- 18474 :‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹺﺑﺸ‪‬ﺮ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ‪‬ﻳﺰﹺﻳﺪ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ‪‬ﺳﻌ‪‬ﻴﺪ ‪ ,‬ﻋ ‪‬ﻦ ﹶﻗﺘ‪‬ﺎﺩ‪‬ﺓ ‪ ,‬ﹶﻗﻮ‪‬ﻟﻪ } ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‬
‫ﺴﺪ‪‬ﺍ ﹺﺇﻟﱠﺎ ‪‬ﻟﻴ‪‬ـ ﹾﺄ ﹸﻛﻠﹸﻮﺍ ﺍﻟ ﱠﻄﻌ‪‬ـﺎﻡ ‪.‬‬ ‫ﺴﺪ‪‬ﺍ ﻟﹶﺎ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ { ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﻣ‪‬ﺎ ‪‬ﺟﻌ‪ ‬ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬‬ ‫‪‬ﺟ ‪‬‬
‫ﺴﻴ‪‬ﻦ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺳ ‪‬ﻤﻌ‪‬ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎﺫ ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋ‪‬ﺒﻴ‪‬ﺪ ‪،‬‬ ‫ﺤ‪‬‬ ‫‪ - 18475‬ﺣ ‪‬ﺪﺛﹾﺖ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺴﺪ‪‬ﺍ ﻟﹶﺎ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ‬
‫ﻀﺤ‪‬ﺎﻙ ‪‬ﻳﻘﹸﻮﻝ ﻓ‪‬ﻲ ﹶﻗﻮ‪‬ﻟﻪ ‪ } :‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ‪ :‬ﺳ ‪‬ﻤﻌ‪‬ﺖ ﺍﻟ ‪‬‬
‫ﺲ ﻓ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺭﻭ‪‬ﺍﺡ ﻟﹶﺎ ﻳ‪‬ـ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ـﺎﻡ ‪ ،‬ﻭﹶﻟﻜ‪‬ـ ‪‬ﻦ‬ ‫ﺴﺪ‪‬ﺍ ﹶﻟ‪‬ﻴ ‪‬‬ ‫{ ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺟﻌ‪‬ﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟ ‪‬‬
‫ﺴﺪ‪‬ﺍ ﻓ‪‬ﻴﻬ‪‬ﺎ ﹶﺃ ‪‬ﺭﻭ‪‬ﺍﺡ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﻌﻔﹶﺮ ‪ :‬ﻭﻗﹶـﺎ ﹶﻝ } ‪‬ﻭﻣ‪‬ـﺎ‬ ‫‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬‬
‫ﺠﻤ‪‬ﺎﻋ‪‬ﺔ ‪,‬‬ ‫ﺻﻔﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﺠﺴ‪‬ﺪ " ‪‬ﻭ ‪‬ﺟ ‪‬ﻌﹶﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻮ ‪‬ﺣﺪ‪‬ﺍ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻦ ‪‬‬ ‫ﺴﺪ‪‬ﺍ { ﹶﻓ ‪‬ﻮ ‪‬ﺣ ‪‬ﺪ " ﺍﹾﻟ ‪‬‬ ‫‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬‬
‫ﺼﺪ‪‬ﺭ ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﻘﹶﺎﻝ ﻓ‪‬ـﻲ ﺍﹾﻟ ﹶﻜﻠﹶـﺎﻡ ‪ :‬ﻭﻣ‪‬ـﺎ‬ ‫ﺠﺴ‪‬ﺪ ﹺﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻚ ‪‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﺟ‪‬ﺎ ‪‬ﺯ ﹶﺫ‪‬ﻟ ‪‬‬
‫‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺧ ﹾﻠﻘﹰﺎ ﻟﹶﺎ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﻭﹶﻗﻮ‪‬ﻟﻪ " ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ـﺎ ‪‬ﻫ ‪‬ﻢ‬
‫ﻱ ‪‬ﺑ ﹾﻞ ﹶﻗ ‪‬ﺪ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎﺩ‪‬ﺍ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ ﹶﻛﻤ‪‬ـﺎ ﻗﹶـﺎ ﹶﻝ‬ ‫ﺴﺪ‪‬ﺍ ﻟﹶﺎ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ " ﹶﺃ ‪‬‬ ‫‪‬ﺟ ‪‬‬
‫ﲔ ﹺﺇﻟﱠﺎ ﺇﹺ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ‪‬ﻴ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ ‪‬ﻭ‪‬ﻳ ‪‬ﻤﺸ‪‬ـﻮ ﹶﻥ ﻓ‪‬ـﻲ‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﹶﻗﺒ‪‬ﻠﻚ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳ‪‬ﻠ ‪‬‬
‫ﺸ ‪‬ﺮﺑ‪‬ﻮ ﹶﻥ ‪‬ﻣﺜﹾﻞ ﺍﻟﻨ‪‬ﺎﺱ ‪‬ﻭﻳ‪‬ـ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ‬
‫ﺸﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒﺸ‪‬ﺮ ‪‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻱ ﹶﻗ ‪‬ﺪ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﺑ ‪‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﺳﻮ‪‬ﺍﻕ" ﹶﺃ ‪‬‬
‫ﻚ ﹺﺑﻀ‪‬ﺎ ‪‬ﺭ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﻧ‪‬ﺎﻗ‪‬ﺺ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻛﻤ‪‬ـﺎ‬ ‫ﺲ ﹶﺫ‪‬ﻟ ‪‬‬‫ﺴﺐﹺ ﻭ‪‬ﺍﻟ‪‬ﺘﺠ‪‬ﺎﺭ‪‬ﺓ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﺳﻮ‪‬ﺍﻕ ﻟ‪‬ﻠ‪‬ﺘ ﹶﻜ ‪‬‬
‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ ﻓ‪‬ﻲ ﹶﻗﻮ‪‬ﳍ ‪‬ﻢ " ﻣ‪‬ﺎ ‪‬ﻟ ‪‬ﻬﺬﹶﺍ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻝ ‪‬ﻳ ﹾﺄﻛﹸﻞ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ ‪‬ﻭ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻲ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺳﻮ‪‬ﺍﻕ‬ ‫‪‬ﺗ ‪‬ﻮ ‪‬ﻫ ‪‬ﻤ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﹶﻟ ‪‬ﻮﻟﹶﺎ ﹸﺃ‪‬ﻧ ﹺﺰ ﹶﻝ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﻣﻠﹶﻚ ﹶﻓ‪‬ﻴﻜﹸﻮﻥ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻧﺬ‪‬ﻳﺮ‪‬ﺍ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﻠﻘﹶﻰ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﹶﻛﻨ‪‬ﺰ ﹶﺃ ‪‬ﻭ ‪‬ﺗﻜﹸﻮﻥ ﹶﻟ ‪‬ﻪ ‪‬ﺟﻨ‪‬ﺔ ‪‬ﻳ ﹾﺄﻛﹸـﻞ‬
‫‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ " ﺍﻟﹾﺂﻳ‪‬ﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ‪ :‬ﻭ " ‪‬ﺟ ‪‬‬
‫ﺴﺪ‪‬ﺍ " ‪‬ﺍﺳ‪‬ﻢ ﹺﺟﻨ‪‬ﺲ ; ‪‬ﻭ‪‬ﻟ ‪‬ﻬﺬﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎﺩ‪‬ﺍ‬
‫ﺠﺴ‪‬ﺪ‬‫ﺴﺪ‪‬ﺍ ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬‬‫‪ ،‬ﻭﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎﺩ‪‬ﺍ ; ‪‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ﹼﻞ ﻭ‪‬ﺍﺣ‪‬ﺪ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟ ‪‬‬
‫ﺠﺴ‪‬ـﺪ ﹶﺃ‪‬ﻳﻀ‪‬ـﺎ‬ ‫ﺠﺴ‪‬ـ ‪‬ﻢ ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺠﺴ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺴ ‪‬ﺪ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗﻘﹸﻮﻝ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹺ‬ ‫ﺠ‪‬‬‫ﺍﹾﻟ‪‬ﺒﺪ‪‬ﻥ ; ‪‬ﺗﻘﹸﻮﻝ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪ :‬ﺗ ‪‬‬
‫ﺼﺒ‪‬ﻎ ‪ ,‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﺪ‪‬ﻡ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ; ﻗﹶﺎﹶﻟ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎﹺﺑﻐ‪‬ﺔ ‪ :‬ﻭﻣ‪‬ـﺎ ‪‬ﻫﺮﹺﻳـ ‪‬ﻖ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺍﻟ ‪‬ﺰ ‪‬ﻋ ﹶﻔﺮ‪‬ﺍﻥ ﹶﺃ ‪‬ﻭ ‪‬ﻧﺤ‪‬ﻮﻩ ﺍﻟ ‪‬‬
‫ﺠﺴ‪‬ﺪ ﺍﱠﻟﺬ‪‬ﻱ ﻓ‪‬ﻴ ‪‬ﻪ ﺍﻟﺮ‪‬ﻭﺡ ‪‬ﻳ ﹾﺄ ﹸﻛﻞ‬ ‫ﺠﺴ‪‬ﺪ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬ ‫ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎﺏ ‪‬ﻣ ‪‬ﻦ ‪‬ﺟﺴ‪‬ﺪ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻜ ﹾﻠﹺﺒ ‪‬ﻲ ‪ :‬ﻭ‪‬ﺍﻟﹾ ‪‬‬
‫ﺴﻤ‪‬ﺎ ‪‬ﻭﻗﹶـﺎ ﹶﻝ‬ ‫ﺸﺮ‪‬ﺏ ﹺﺟ ‪‬‬ ‫ﺸﺮ‪‬ﺏ ‪ ،‬ﹶﻓ ‪‬ﻌﻠﹶﻰ ‪‬ﻣ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ‪‬ﻳﻜﹸﻮﻥ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ﹾﺄﻛﹸﻞ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺸﺮ‪‬ﺏ ‪.‬‬
‫ﺠﺴ‪‬ﺪ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ﹾﺄﻛﹸﻞ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ‪ :‬ﺍﹾﻟ ‪‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﺄﻭﹺﻳﻞ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻓ‪‬ﺘﻨ‪‬ـﺎ‬
‫ﺏ { ‪‬ﻳﻘﹸﻮﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺫﻛﹾﺮﻩ ‪ :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺍ‪‬ﺑ‪‬ﺘﹶﻠ‪‬ﻴﻨ‪‬ـﺎ‬ ‫ﺴﺪ‪‬ﺍ ﹸﺛ ‪‬ﻢ ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﺻﺨ‪‬ﺮ‬ ‫ﺴﺪ‪‬ﺍ ‪‬ﺷ‪‬ﻴﻄﹶﺎﻧ‪‬ﺎ ‪‬ﻣ‪‬ﺘ ‪‬ﻤﱢﺜﻠﹰﺎ ﹺﺑﹺﺈ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻥ ‪ ,‬ﹶﺫ ﹶﻛﺮ‪‬ﻭﺍ ﹶﺃ ﱠﻥ ‪‬ﺍﺳ‪‬ﻤﻪ ‪‬‬ ‫‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫‪ .‬ﻭﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﹺﺇ ﱠﻥ ‪‬ﺍﺳ‪‬ﻤﻪ ﺁﺻ‪‬ﻒ‪ .‬ﻭﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﹺﺇ ﱠﻥ ‪‬ﺍﺳ‪‬ﻤﻪ ﺁﺻ‪‬ﺮ ‪ .‬ﻭﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﹺﺇ ﱠﻥ ‪‬ﺍﺳ‪‬ﻤﻪ ﺣﺒﻴـﻖ ‪.‬‬
‫ﻚ ‪-22975 :‬‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ﹶﺃﻫ‪‬ﻞ ﺍﻟ‪‬ﺘ ﹾﺄﻭﹺﻳﻞ ‪ .‬ﺫﻛﹾﺮ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ﹶﺫﻟ‪‬ـ ‪‬‬ ‫ﺤﻮﹺ ﺍﱠﻟﺬ‪‬ﻱ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫‪‬ﻭﹺﺑ‪‬ﻨ ‪‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ‪‬ﻋ‪‬ﻠ ‪‬ﻲ ‪ ,‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ﹶﺃﺑ‪‬ﻮ ﺻ‪‬ﺎﻟ‪‬ﺢ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﲏ ‪‬ﻣﻌ‪‬ﺎ ﹺﻭﻳ‪‬ﺔ ‪ ,‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﻠ ‪‬ﻲ ‪ ,‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ‬
‫ﺠ‪‬ﻨ ‪‬ﻲ ‪‬ﺗ ‪‬ﻤﺜﱠـ ﹶﻞ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺻﺨ‪‬ﺮ ﺍﹾﻟ ﹺ‬‫ﺴﺪ‪‬ﺍ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﻫ ‪‬ﻮ ‪‬‬ ‫‪ ،‬ﹶﻗﻮ‪‬ﻟﻪ ‪ } :‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﺳﻌ‪‬ﺪ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﲎ ﹶﺃﺑﹺﻲ ‪ ,‬ﻗﹶـﺎ ﹶﻝ ‪:‬‬ ‫ﺴﺪ‪‬ﺍ ‪ - 22976 .‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ‪‬ﻣ ‪‬‬ ‫ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﺛﲏ ‪‬ﻋﻤ‪‬ﻲ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﲏ ﹶﺃﺑﹺﻲ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻴ ‪‬ﻪ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ‪،‬ﹶﻗﻮ‪‬ﻟﻪ ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ‬
‫ﺸ‪‬ﻴﻄﹶﺎﻥ ﺍﱠﻟﺬ‪‬ﻱ ﻛﹶﺎ ﹶﻥ ‪‬ﺩﹶﻓ ‪‬ﻊ‬ ‫ﺠﺴ‪‬ﺪ ‪ :‬ﺍﻟ ‪‬‬ ‫ﺏ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﺍﹾﻟ ‪‬‬ ‫ﺴﺪ‪‬ﺍ ﹸﺛ ‪‬ﻢ ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ﺧ‪‬ﺎﺗ‪‬ﻤﻪ ‪ ،‬ﹶﻓ ﹶﻘ ﹶﺬﹶﻓ ‪‬ﻪ ﻓ‪‬ﻲ ﺍﹾﻟ‪‬ﺒﺤ‪‬ﺮ ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻣﻠﹾﻚ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ﻓ‪‬ﻲ ﺧ‪‬ﺎﺗ‪‬ﻤﻪ ‪ ,‬ﻭﻛﹶﺎ ﹶﻥ‬
‫ﺨﺮ‪‬ﺍ ‪ - 22977 .‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺑﺸ‪‬ﺎﺭ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ‬ ‫ﺻ‪‬‬ ‫ﺠ‪‬ﻨ ‪‬ﻲ ‪‬‬ ‫‪‬ﺍﺳ‪‬ﻢ ﺍﹾﻟ ﹺ‬
‫ﺴﺪ‪‬ﺍ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﺷ‪‬ﻴﻄﹶﺎﻧ‪‬ﺎ ‪- 22978 .‬‬ ‫ﺤﺴ‪‬ﻦ } ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬ ‫‪‬ﻣﺒ‪‬ﺎﺭ‪‬ﻙ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺑﺸ‪‬ﺎﺭ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ‪‬ﺷ ‪‬ﻌﺒ‪‬ﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﹺﺑﺸ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌ‪‬ﻴﺪ ﺑ‪‬ﻦ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺴﺪ‪‬ﺍ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﺷ‪‬ﻴﻄﹶﺎﻧ‪‬ﺎ ‪ - 22979 .‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺍﺑ‪‬ـﻦ‬ ‫‪‬ﺟ‪‬ﺒﻴ‪‬ﺮ } ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫‪‬ﺑﺸ‪‬ﺎﺭ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ‪‬ﻭ ‪‬ﺭﻗﹶﺎﺀ ‪‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻧﺠﹺﻴﺢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ـﺪ }‬
‫ﺴﺪ‪‬ﺍ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﺷ‪‬ﻴﻄﹶﺎﻧ‪‬ﺎ ‪‬ﻳﻘﹶﺎﻝ ﹶﻟ ‪‬ﻪ ﺁﺻ‪‬ﺮ‪- 22980 .‬ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨﹺﻲ‬ ‫‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺮﻭ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ﹶﺃﺑ‪‬ﻮ ﻋ‪‬ﺎﺻ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ﻋ‪‬ﻴﺴ‪‬ﻰ ; ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ﺍﹾﻟﺤ‪‬ﺎﺭﹺﺙ ﻗﹶﺎ ﹶﻝ‬ ‫‪‬ﻣ ‪‬‬
‫ﺤﺴ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺛﻨﺎ ‪‬ﻭ ‪‬ﺭﻗﹶﺎﺀ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻧﺠﹺﻴﺢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ﹶﻗ ‪‬ﻮﻟﻪ ‪} :‬‬ ‫‪ :‬ﺛﻨﺎ ﺍﹾﻟ ‪‬‬
‫ﻒ‬
‫ﺴﺪ‪‬ﺍ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﺷ‪‬ﻴﻄﹶﺎﻧ‪‬ﺎ ‪‬ﻳﻘﹶﺎﻝ ﹶﻟ ‪‬ﻪ ﺁﺻ‪‬ﻒ ‪ ,‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ‪ :‬ﹶﻛﻴ‪‬ـ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫‪‬ﺗ ﹾﻔ‪‬ﺘﻨ‪‬ﻮ ﹶﻥ ﺍﻟﻨ‪‬ﺎﺱ ؟ ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﻳﻘﹸﻮﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ﺳ‪‬ـﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ "‬
‫ﺴﺪ‪‬ﺍ " ﻗﹶﺎ ﹶﻝ ‪‬ﺍﺑ‪‬ـﻦ ‪‬ﻋﺒ‪‬ـﺎﺱ‬ ‫ﻱ ‪‬ﺍ ‪‬ﺧ‪‬ﺘ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻩ ﹺﺑﹶﺄ ﹾﻥ ‪‬ﺳﹶﻠ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤﻠﹾﻚ " ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﺤﺴ‪‬ﻦ ‪‬ﻭﹶﻗﺘ‪‬ﺎﺩ‪‬ﺓ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﻨﹺﻲ ‪‬ﺷ‪‬ﻴﻄﹶﺎﻧ‪‬ﺎ‬
‫ﺿﻲ‪ ‬ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ‪‬ﻭ ‪‬ﺳﻌ‪‬ﻴﺪ ﺑ‪‬ﻦ ‪‬ﺟ‪‬ﺒﻴ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫‪‬ﺭ ‪‬‬
‫ﻚ‬
‫ﻱ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ﹺﺇﻟﹶﻰ ‪‬ﻣﻠﹾﻜﻪ ‪‬ﻭ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧﻪ ‪‬ﻭﹸﺃ‪‬ﺑﻬ‪‬ﺘﻪ ﻗﹶﺎ ﹶﻝ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺟﺮﹺﻳﺮ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺍﺳ‪‬ﻢ ﹶﺫﻟ‪‬ـ ‪‬‬ ‫ﺏ" ﹶﺃ ‪‬‬ ‫" ﹸﺛ ‪‬ﻢ ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭﹶﻗﺘ‪‬ﺎﺩ‪‬ﺓ ‪‬ﻭﻗ‪‬ﻴ ﹶﻞ ﺁﺻ‪‬ﻒ ﻗﹶﺎﹶﻟ ‪‬ﻪ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ‬ ‫ﺨﺮ‪‬ﺍ ﻗﹶﺎﹶﻟ ‪‬ﻪ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ‪‬ﺭ ‪‬‬ ‫ﺻ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎﻥ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺴﺪ‪‬ﺍ " ﻗﹶـﺎ ﹶﻝ ﻫ‪‬ـ ‪‬ﻮ‬ ‫‪‬ﻭﻗ‪‬ﻴ ﹶﻞ ﺁﺻ‪‬ﺮ ‪‬ﻭﻗﹶﺎﹶﻟ ‪‬ﻪ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪ ،‬ﻭﻗﺎﻝ ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﻱ ‪‬ﺍ‪‬ﺑ‪‬ﺘﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ " ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ـﺎ‬ ‫ﻱ " ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ " ﹶﺃ ‪‬‬ ‫ﺴ ‪‬ﺪ ‪‬‬ ‫ﺻﺨ‪‬ﺮ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎﻥ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺲ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻜ ‪‬ﻦ ﺍﻟﻈﱠﺎﻫ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗﹶﻠﻘﱠﺎ ‪‬ﻩ‬ ‫ﺴﺪ‪‬ﺍ " ﻗﹶﺎ ﹶﻝ ‪‬ﺷ‪‬ﻴﻄﹶﺎﻧ‪‬ﺎ ‪‬ﺟﹶﻠ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﺻ ‪‬ﺢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎﺏ ‪‬ﻭﻓ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﻃﹶﺎ‪‬ﺋﻔﹶﺔ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ‪‬ﻘﺪ‪‬ﻭ ﹶﻥ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹺﺇ ﹾﻥ ‪‬‬ ‫‪‬ﺍﺑ‪‬ﻦ ﻋ‪‬ﺒ‪‬ﺎﺱ ‪‬ﺭ ‪‬‬
‫ﺴﻠﹶﺎﻡ ﻓﹶﺎﻟﻈﱠﺎﻫ‪‬ﺮ ﹶﺃﻧ‪ ‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹾﻜ ‪‬ﺬﺑ‪‬ﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ‪‬ﻟ ‪‬ﻬﺬﹶﺍ ﻛﹶـﺎ ﹶﻥ ﻓ‪‬ـﻲ‬ ‫ﺼﻠﹶﺎﺓ ﻭ‪‬ﺍﻟ ‪‬‬ ‫‪‬ﻧ‪‬ﺒﻮ‪‬ﺓ ‪‬ﺳﻠﹶ‪‬ﻴﻤ‪‬ﺎﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺸﻬ‪‬ﻮﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮ ﻭ‪‬ﺍﺣ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺴﻴ‪‬ﺎﻕ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍﺕ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﺫﻛﹾﺮ ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀ ﹶﻓﹺﺈ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﻤ ‪‬ﻬ ‪‬ﻦ ﺍﻟﻠﱠﻪ ﻋ‪‬ـ ‪‬ﺰ‬ ‫ﺴﻠﱠﻂ ‪‬ﻋﻠﹶﻰ ﹺﻧﺴ‪‬ﺎﺀ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ‪‬ﺑ ﹾﻞ ‪‬ﻋ ‪‬‬ ‫ﺠ‪‬ﻨ ‪‬ﻲ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﻚ ﺍﹾﻟ ﹺ‬ ‫ﺴﻠﹶﻒ ﹶﺃ ﱠﻥ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﹶﺃ‪‬ﺋﻤ‪‬ﺔ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻘﺼ‪‬ﺔ ‪‬ﻣ ﹶﻄ ‪‬ﻮﻟﹶﺔ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺴﻠﹶﺎﻡ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ﹺﻭ‪‬ﻳ ‪‬‬ ‫ﺸﺮﹺﻳﻔﹰﺎ ‪‬ﻭ‪‬ﺗ ﹾﻜ ﹺﺮﳝ‪‬ﺎ ‪‬ﻟ‪‬ﻨﹺﺒ‪‬ﻴ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﺍﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺗ ‪‬‬
‫ﺴﻴ‪‬ﺐ ‪‬ﻭ ‪‬ﺯﻳ‪‬ﺪ ﺑ‪‬ﻦ ﹶﺃ ‪‬ﺳﻠﹶﻢ ‪‬ﻭ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔ‬ ‫ﺴﻌ‪‬ﻴ ‪‬ﺪ ﺑ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬‬ ‫ﺴﻠﹶﻒ ‪‬ﺭ ‪‬‬ ‫‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺁ ‪‬ﺧﺮﹺﻳ ‪‬ﻦ ‪‬ﻭ ﹸﻛﹼﻠﻬ‪‬ﺎ ‪‬ﻣ‪‬ﺘﹶﻠﻘﱠﺎﺓ ‪‬ﻣ ‪‬ﻦ ﹶﻗﺼ‪‬ﺺ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎﺏ ‪‬ﻭﺍﹶﻟﻠﱠﻪ ﺳ‪‬ـ‪‬ﺒﺤ‪‬ﺎﻧﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﹶﺃ ‪‬ﻋﻠﹶـﻢ‬
‫ﺏ ‪ .‬ﻗﻠﺖ ﻭﺍﻟﻘﻮﻝ ﻗﻮﻝ ﳎﺎﻫﺪ ﻭﲨﺎﻋﺔ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻭﻫﻮ ﺍﳌﻮﺍﻓﻖ ﻟﻘﻮﺍﻋﺪ‬
‫ﺼﻮ‪‬ﺍ ﹺ‬
‫ﺑﹺﺎﻟ ‪‬‬
‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﻥ ﺫﻟﻚ ﺍﳉﲏ ﱂ ﻳﺴﻠﻂ ﻋﻠﻰ ﻧﺴﺎﺀ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﻧﺎ ﺃﻥ ﻧﺴﺎﺀ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻒ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ‬ ‫ﺿ ‪‬ﻌ ‪‬‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻋﺼﻤﻬﻦ ﺍﷲ ﻣﻦ ﺍﻟﺰﻧﺎ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ‪ :‬ﻭﻗﺎﻝ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬‬
‫ﺲ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺼﻮ‪‬ﺭ ﺑﹺﺼ‪‬ﻮ ‪‬ﺭ ‪‬ﺓ ﺍﹾﻟﹶﺄ‪‬ﻧﹺﺒﻴ‪‬ﺎﺀ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﺎﻝ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻠ‪‬ﺘﹺﺒ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎﻥ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺚ ﹺﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴ ﹸ‬
‫ﺴﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹸﻈﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻊ ‪‬ﻧﹺﺒﻴ‪‬ﻬ ‪‬ﻢ ﻓ‪‬ﻲ ‪‬ﺣ ‪‬ﻖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‬ ‫ﺸ‪‬ﻴﻄﹶﺎﻥ ﹺﺑ ‪‬‬ ‫ﹶﺃﻫ‪‬ﻞ ‪‬ﻣ ‪‬ﻤﹶﻠﻜﹶﺔ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ﺍﻟ ‪‬‬
‫ﺴﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ‪ ,‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟﻤ‪‬ـﺎ ‪‬ﻭﻟ‪‬ـ ‪‬ﺪ‬ ‫ﺠﺴ‪‬ﺪ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻭ‪‬ﻟ ‪‬ﺪ ‪‬ﻟ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎﻥ ﻓ‪‬ﻲ ﺑ‪‬ﺎﻃ‪‬ﻞ ‪ .‬ﻭﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﹺﺇ ﱠﻥ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻣ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻦ ﻓ‪‬ﻴ ‪‬ﻪ‬ ‫ﻚ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻧ ‪‬‬ ‫ﺵ ﹶﻟ ‪‬ﻪ ‪‬ﺍﺑ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻧ‪‬ﻨ ﹶﻔ ‪‬‬
‫ﺾ ‪ :‬ﹺﺇ ﹾﻥ ﻋ‪‬ﺎ ‪‬‬ ‫ﺸﻴ‪‬ﺎﻃ‪‬ﲔ ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑﻌ‪‬ﻀﻬ ‪‬ﻢ ‪‬ﻟ‪‬ﺒ ‪‬ﻌ ﹴ‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫‪‬ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﻚ ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ﺍﻟﺮ‪‬ﻳﺢ‬ ‫ﺨﹺﺒ ﹾﻠ ‪‬ﻪ ‪ .‬ﹶﻓ ‪‬ﻌ‪‬ﻠ ‪‬ﻢ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ﹺﺑ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺨﺮ‪‬ﺓ ﹶﻓ‪‬ﺘﻌ‪‬ﺎﹶﻟﻮ‪‬ﺍ ‪‬ﻧ ﹾﻘ‪‬ﺘ ﹾﻞ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ‪‬ﻧ ‪‬‬ ‫ﺴ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒﻠﹶﺎﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻀﺮ‪‬ﺓ ﺍﻟﺸ‪‬ـﻴ‪‬ﺎﻃ‪‬ﲔ‬ ‫ﺴﺤ‪‬ﺎﺏ ‪‬ﺧ ‪‬ﻮﻓﹰﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺴﺤ‪‬ﺎﺏ ‪‬ﻭ ﹶﻏ ‪‬ﺪﺍ ‪‬ﺍﺑ‪‬ﻨﻪ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﺣ ‪‬ﻤﹶﻠ‪‬ﺘ ‪‬ﻪ ﹺﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﺸﻴ‪‬ﺎﻃ‪‬ﲔ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳﺸ‪‬ﻌ‪‬ﺮ ﹺﺇﻟﱠﺎ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻭﹶﻗ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻪ ‪‬ﻣ‪‬ﻴﺘ‪‬ـﺎ ‪" .‬‬ ‫ﺨ ‪‬ﻮ‪‬ﻓ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﹶﻓﻌ‪‬ﺎﹶﻗ‪‬ﺒ ‪‬ﻪ ﺍﻟﻠﱠﻪ ﹺﺑ ‪‬‬
‫ﻗﻠﺖ ﺑﻞ ﻛﺎﻥ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ﻣﻬﺎﺑﺎ ﺑﲔ ﺍﳉﻦ ﻭﻣﺴﺨﺮﻭﻥ ﻟﻪ ﻭﳜﺸـﻮﻥ ﻋﻘﺎﺑـﻪ "‬
‫ﺠﺴ‪‬ﺪ ﺍﱠﻟﺬ‪‬ﻱ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ " :‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶـﻰ ﹸﻛ ‪‬ﺮﺳ‪‬ـﻴ‪‬ﻪ‬ ‫ﺸ ‪‬ﻌﹺﺒ ‪‬ﻲ ‪ .‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﺍﻟ ‪‬‬
‫ﺴﺪ‪‬ﺍ " ‪ .‬ﻭ ‪‬ﺣﻜﹶﻰ ﺍﻟ‪‬ﻨﻘﱠﺎﺵ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻩ ‪ :‬ﹺﺇ ﱠﻥ ﹶﺃ ﹾﻛﺜﹶﺮ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﻃ ﹶﺊ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ‪‬ﺟﻮ‪‬ﺍ ﹺﺭ‪‬ﻳ ‪‬ﻪ ﹶﻃﹶﻠﺒ‪‬ﺎ ‪‬ﻟ ﹾﻠ ‪‬ﻮﹶﻟ ‪‬ﺪ‬ ‫‪‬ﺟ ‪‬‬
‫ﺕ ﹺﺑ ‪‬ﻪ ﺍﹾﻟﻘﹶﺎﹺﺑﻠﹶـﺔ‬ ‫ﺠﺴ‪‬ﺪ ﺍﹾﻟﻤ‪ ‬ﹾﻠﻘﹶﻰ ‪‬ﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ‪‬ﺳ‪‬ﻴ ‪‬ﻪ ﺟ‪‬ﺎ َﺀ ‪‬‬ ‫ﻓﹶ ‪‬ﻮ‪‬ﻟ ‪‬ﺪ ﹶﻟ ‪‬ﻪ ﹺﻧﺼ‪‬ﻒ ﹺﺇ‪‬ﻧﺴ‪‬ﺎﻥ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺴﻠ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳﺮ‪‬ﺓ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ﻱ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺻﺤ‪‬ﻴﺢ ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ﹺﺭ ‪‬‬ ‫ﹶﻓﹶﺄﹾﻟ ﹶﻘ‪‬ﺘ ‪‬ﻪ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ‪ .‬ﻭﻓ‪‬ﻲ ‪‬‬
‫ﲔ ‪‬ﺍ ‪‬ﻣ ‪‬ﺮﺃﹶﺓ ﹸﻛﻠﹼﻬ ‪‬ﻦ ‪‬ﺗ ﹾﺄﺗ‪‬ﻲ‬ ‫ﺴ ‪‬ﻌ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ ) :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ﹶﻟﹶﺄﻃﹸﻮﹶﻓ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴﻠﹶﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬‬ ‫‪‬‬
‫ﺱ ‪‬ﻳﺠ‪‬ﺎﻫ‪‬ﺪ ﻓ‪‬ﻲ ‪‬ﺳﺒﹺﻴﻞ ﺍﻟﻠﱠﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺻ‪‬ﺎﺣ‪‬ﺒﻪ ﹸﻗ ﹾﻞ ﹺﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﻠﱠﻪ ‪ ,‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ ﹺﺇ ﹾﻥ ﺷ‪‬ـﺎ َﺀ‬ ‫ﹺﺑﻔﹶﺎ ﹺﺭ ﹴ‬
‫ﺸ ‪‬ﻖ ‪‬ﺭﺟ‪‬ـﻞ‬ ‫ﺕ ﹺﺑ ‪‬‬ ‫ﺤ ‪‬ﻤ ﹾﻞ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﻦ‪ ‬ﹺﺇﻟﱠﺎ ‪‬ﺍ ‪‬ﻣ ‪‬ﺮﺃﹶﺓ ﻭ‪‬ﺍ ‪‬ﺣﺪ‪‬ﺓ ﺟ‪‬ﺎ َﺀ ‪‬‬ ‫ﻑ ‪‬ﻋﹶﻠ‪‬ﻴ ﹺﻬ ‪‬ﻦ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ﹶﻓﻄﹶﺎ ‪‬‬
‫ﺤﻤ‪‬ﺪ ﹺﺑ‪‬ﻴ ‪‬ﺪ ‪‬ﻩ ﹶﻟ ‪‬ﻮ ﻗﹶﺎ ﹶﻝ ﹺﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﻠﱠﻪ ﹶﻟﺠ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ﻓ‪‬ﻲ ‪‬ﺳﺒﹺﻴﻞ ﺍﻟﻠﱠﻪ ﹸﻓ ‪‬ﺮﺳ‪‬ـﺎﻧ‪‬ﺎ‬ ‫‪‬ﻭﹶﺍ‪‬ﻳ ‪‬ﻢ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻧﻔﹾﺲ ‪‬ﻣ ‪‬‬
‫ﺽ ‪‬ﻣ ‪‬ﺮﺿ‪‬ـﺎ‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ـ ﹺﺮ ‪‬‬ ‫ﺠﺴ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎﻥ ‪‬ﻧﻔﹾﺴﻪ ; ‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ (‪ .‬ﻭﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﹺﺇ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﺠﺴ‪‬ـ ‪‬ﺪ‬ ‫ﻀﻨ‪‬ﻰ ﹶﻓ‪‬ﻴﻘﹶﺎﻝ ‪ :‬ﻛﹶﺎﹾﻟ ‪‬‬ ‫ﺴﺪ‪‬ﺍ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ﻳ‪‬ﻮﺻ‪‬ﻒ ﹺﺑ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ﹺﺮﻳﺾ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﺷﺪ‪‬ﻳﺪ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ﺻ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ﹾﻠﻘﹶــــــــــــــــــــــــــــــﻰ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑﻜﹾﺮ ‪ :‬ﻟﹶﺄﻧ‪ ‬ﻬ ‪‬ﻢ ﹶﻟﻤ‪‬ﺎ ‪‬‬
‫ﺿ ﹺﺮﻋ‪‬ﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠـﻪ ‪‬ﻳﺴ‪‬ـﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬ﻪ‬
‫ﺴﺪ‪‬ﺍ ﻟﹶﺎ ﺭ‪‬ﻭﺡ ﻓ‪‬ﻴ ‪‬ﻪ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﺗ ‪‬ﻪ ‪‬ﺑﻨ‪‬ﻮ ﹺﺇ ‪‬ﺳﺮ‪‬ﺍﺋ‪‬ﻴﻞ‬‫‪‬ﻣﺸ‪‬ﺎ ‪‬ﻫﺪ‪‬ﺓ ‪‬ﻓ ‪‬ﺮ ‪‬ﻋﻮ‪‬ﻥ ﹶﻏﺮﹺﻳﻘﹰﺎ ﹶﺃ‪‬ﺑ ‪‬ﺮ ‪‬ﺯ ‪‬ﻩ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬ﺮﺃﹶﻭ‪‬ﺍ ‪‬ﺟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ﹸﻗﻠﹸـﻮ‪ ‬ﻢ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻠﹶـ ‪‬ﻊ‬ ‫ﺸ ‪‬‬ ‫ﺝ ﺍﻟ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻕ ﹶﻓ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ! ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﻓ ‪‬ﺮ ‪‬ﻋﻮ‪‬ﻥ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﻏﺮﹺ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﹾﻟ‪‬ﺒﺤ‪‬ﺮ ‪‬ﻓ ‪‬ﺮ ‪‬ﻋﻮ‪‬ﻥ ﹶﻛﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪ .‬ﹶﻓ ‪‬ﻌﻠﹶﻰ ‪‬ﻫﺬﹶﺍ " ‪‬ﻧ‪‬ﻨﺠ‪‬ﻴﻚ ﹺﺑ‪‬ﺒ ‪‬ﺪﻧﹺﻚ " ‪‬ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﻤ ﹶﻞ ‪‬ﻣ ‪‬ﻌ‪‬ﻨ‪‬ﻴ‪‬ﻴ ﹺﻦ ‪ :‬ﹶﺃﺣ‪‬ﺪﳘﹶﺎ‬
‫ﺠﻮ‪‬ﺓ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪ .‬ﻭ‪‬ﺍﻟﺜﱠﺎﻧﹺﻲ ‪ -‬ﻧ ﹾﻈﻬﹺﺮ ‪‬ﺟﺴ‪‬ﺪﻙ ﺍﱠﻟﺬ‪‬ﻱ ﻟﹶﺎ ﺭ‪‬ﻭﺡ ﻓ‪‬ﻴـ ‪‬ﻪ ‪.‬‬ ‫‪ -‬ﻧ ﹾﻠﻘ‪‬ﻴﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﻭﹶﻗﻮ‪‬ﻟﻪ " ﻓﹶﺎﹾﻟ‪‬ﻴﻮ‪‬ﻡ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻴﻚ ﹺﺑ‪‬ﺒ ‪‬ﺪﻧﹺﻚ ‪‬ﻟ‪‬ﺘﻜﹸﻮ ﹶﻥ ‪‬ﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﺧﻠﹾﻔـﻚ‬
‫ﺴﻠﹶﻒ ﹺﺇ ﱠﻥ ‪‬ﺑﻌ‪‬ﺾ ‪‬ﺑﻨﹺﻲ ﹺﺇ ‪‬ﺳﺮ‪‬ﺍﺋ‪‬ﻴﻞ ‪‬ﺷﻜﱡﻮﺍ ﻓ‪‬ﻲ ﻣ‪‬ـﻮ‪‬ﺕ‬ ‫ﺁﻳ‪‬ﺔ " ﻗﹶﺎ ﹶﻝ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻩ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﺪ ‪‬ﻩ ‪‬ﺳ ﹺﻮﻳ‪‬ﺎ ﹺﺑﻠﹶـﺎ ﺭ‪‬ﻭﺡ ‪‬ﻭ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬ﻪ ‪‬ﺩﺭ‪‬ﻋـﻪ‬ ‫‪‬ﻓ ‪‬ﺮ ‪‬ﻋﻮ‪‬ﻥ ﻓﹶﹶﺄ ‪‬ﻣ ‪‬ﺮ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﹾﻟ‪‬ﺒﺤ‪‬ﺮ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻠ ‪‬ﻘ‪‬ﻴ ‪‬ﻪ ﹺﺑﺠ‪ ‬‬
‫ﺤ ﱠﻘﻘﹸﻮﺍ ‪‬ﻣﻮ‪‬ﺗـﻪ ‪‬ﻭ ‪‬ﻫﻠﹶﺎﻛـﻪ‬ ‫ﺠﻮ‪‬ﺓ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤﻜﹶﺎﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ‪‬ﺗﻔ‪‬ﻊ ‪‬ﻟ‪‬ﻴ‪‬ﺘ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺮ‪‬ﻭﻓﹶﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬‬
‫ﻱ ‪‬ﻧ ‪‬ﺮﻓﹶﻌﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻧﺸ‪‬ﺰ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ " ﹺﺑ‪‬ﺒ ‪‬ﺪﻧﹺﻚ "‬ ‫‪‬ﻭ‪‬ﻟ ‪‬ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ﻓﹶﺎﹾﻟ‪‬ﻴﻮ‪‬ﻡ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻴﻚ " ﹶﺃ ‪‬‬
‫ﺴ ﹴﻢ ﻟﹶﺎ ﺭ‪‬ﻭﺡ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ‪‬ﻦ ﺷ‪‬ـﺪ‪‬ﺍﺩ‬ ‫ﺠ‪‬‬ ‫ﺤﺴ‪‬ﻦ ﹺﺑ ﹺ‬ ‫ﺴﺪ‪‬ﻙ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬ ‫ﺠ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ﹺﺑ ‪‬‬
‫ﺤ ﱠﻘﻘﹸﻮ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ‪‬ﻌ ﹺﺮﻓﹸﻮ ‪‬ﻩ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴـﲑﻩ‬
‫ﻱ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻤﺰ‪‬ﻕ ‪‬ﻟ‪‬ﻴ‪‬ﺘ ‪‬‬
‫ﺻﺤ‪‬ﻴﺤ‪‬ﺎ ﹶﺃ ‪‬‬
‫‪‬ﺳ ﹺﻮﻳ‪‬ﺎ ‪‬‬
‫ﺤﻴ‪‬ﻰ ﺑ‪‬ﻦ ﻭ‪‬ﺍﺿ‪‬ﺢ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴﺪ‪‬ﺓ ‪ ,‬ﻋ ‪‬ﻦ‬ ‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺣ ‪‬ﻤﻴ‪‬ﺪ ‪ ,‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ﹶﻛﻌ‪‬ﺐ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ‪‬ﻦ ‪‬ﺷﺪ‪‬ﺍﺩ ‪ } :‬ﻓﹶﺎﹾﻟ‪‬ﻴﻮ‪‬ﻡ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻴﻚ ﹺﺑ‪‬ﺒ ‪‬ﺪﻧﹺﻚ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﺑﺪ‪‬ﻧﻪ‬ ‫‪‬ﻣ ‪‬‬
‫‪ :‬ﺟﺴ‪‬ﺪﻩ ﺭﻣﻰ ﺑﻪ ﺍﻟﺒﺤﺮ ‪ - 13826‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ﺍﹾﻟ ‪‬ﻤﹶﺜﻨ‪‬ﻰ ‪ ,‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺣ ﹶﺬ‪‬ﻳﻔﹶﺔ ‪ ,‬ﻗﹶﺎ ﹶﻝ‬
‫‪ :‬ﹶﺛﻨ‪‬ﺎ ‪‬ﺷﺒ‪‬ﻞ ‪ ,‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻧﺠﹺﻴﺢ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ‪ } :‬ﻓﹶﺎﹾﻟ‪‬ﻴﻮ‪‬ﻡ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻴﻚ ﹺﺑ‪‬ﺒ ‪‬ﺪﻧﹺﻚ { ﻗﹶﺎ ﹶﻝ‬
‫ﺴﺪ‪‬ﻙ ‪ .‬ﺣ ‪‬ﺪﹶﺛﻨﹺﻲ ﺍﹾﻟ ‪‬ﻤﹶﺜﻨ‪‬ﻰ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨ‪‬ﺎ ﹺﺇ ‪‬ﺳﺤ‪‬ﺎﻕ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨ‪‬ﺎ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ‪ ،‬ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺠ‪‬‬‫‪ :‬ﹺﺑ ‪‬‬
‫‪‬ﻭ ‪‬ﺭﻗﹶﺎﺀ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻧﺠﹺﻴﺢ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ‪ ،‬ﻣﺜﹾﻠﻪ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﻭﻛ‪‬ﻴﻊ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨ‪‬ـﺎ‬
‫‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ‪‬ﻦ ‪‬ﺭﺟ‪‬ﺎﺀ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺟ ‪‬ﺮﻳ‪‬ﺞ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ‪‬ﻦ ﹶﻛﺜ‪‬ﲑ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ـﺪ ‪} :‬‬
‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﺑ ﹶﻜﻴ‪‬ﺮ ‪ ,‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ـﻦ‬ ‫ﺴﺪ‪‬ﻙ ‪ .‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺠ‪‬‬ ‫ﻓﹶﺎﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻴﻚ ﹺﺑ‪‬ﺒ ‪‬ﺪﻧﹺﻚ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﹺﺑ ‪‬‬
‫ﺴﺪ‪‬ﻙ‬ ‫ﺠ‪‬‬ ‫‪‬ﺟ ‪‬ﺮﻳ‪‬ﺞ ‪ ,‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺑﹶﻠ ‪‬ﻐﻨﹺﻲ ‪ ,‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎﻫ‪‬ﺪ ‪ } :‬ﻓﹶﺎﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻴﻚ ﹺﺑ‪‬ﺒ ‪‬ﺪﻧﹺﻚ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﹺﺑ ‪‬‬
‫ﺴﻴ‪‬ﻦ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨﹺﻲ ‪‬ﺣﺠ‪‬ﺎﺝ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺍﺑ‪‬ﻦ‬ ‫ﺤ‪‬‬ ‫‪ - 13829 .‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟﻘﹶﺎﺳ‪‬ﻢ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺕ ‪‬ﻓ ‪‬ﺮ ‪‬ﻋﻮ‪‬ﻥ ﹶﻓ ‪‬ﺮﻣ‪‬ﻰ ﹺﺑ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺳ‪‬ـﺎﺣ‪‬ﻞ‬ ‫ﺏ ‪‬ﺑﻌ‪‬ﺾ ‪‬ﺑﻨﹺﻲ ﹺﺇ ‪‬ﺳﺮ‪‬ﺍﺋ‪‬ﻴﻞ ﹺﺑ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫‪‬ﺟ ‪‬ﺮﻳ‪‬ﺞ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻛ ﱠﺬ ‪‬‬
‫ﺴﺪ‪‬ﻙ‬ ‫ﺠ‪‬‬ ‫ﺍﹾﻟ‪‬ﺒﺤ‪‬ﺮ ‪‬ﻟ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻩ ‪‬ﺑﻨ‪‬ﻮ ﹺﺇ ‪‬ﺳﺮ‪‬ﺍﺋ‪‬ﻴﻞ ‪ ,‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﺛﻮ‪‬ﺭ ﹶﺃ ‪‬ﺣﻤ‪‬ﺮ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﺁ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ ‪ :‬ﺗ‪‬ﻨﺠ‪‬ﻮ ﹺﺑ ‪‬‬
‫ﺨﺮ‪‬ﺝ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪ .‬ﺍﻧﺘﻬﻰ ‪ ".‬ﻗﻠﺖ ﻓﻠﻴﻌﻠﻢ ﺃﻥ ﺑﻌﺾ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﻟﺘﻔﺎﺳﲑ ﻻ‬
‫‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒﺤ‪‬ﺮ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﻧﻮﺍﻓﻖ ﻋﻠﻴﻪ ﻓﻬﻮ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺼﻮﺍﺏ ﻭﺍﻷﺻﻮﻝ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴـﻔﺎﺭﻳﲏ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳊﻨﺒﻠﻲ ‪ :‬ﻭﻟﻴﺲ ﺭﺑﻨﺎ ﲜﻮﻫﺮ ﻭﻻ ‪ ..‬ﻋﺮﺽ ﻭﻻ ﺟﺴﻢ ﺗﻌﺎﱃ ﺫﻭ ﺍﻟﻌﻼ ﺳﺒﺤﺎﻧﻪ‬
‫ﻗﺪ ﺍﺳﺘﻮﻯ ﻛﻤﺎ ﻭﺭﺩ ‪ ..‬ﻣﻦ ﻏﲑ ﻛﻴﻒ ﻗﺪ ﺗﻌﺎﱃ ﺃﻥ ﳛﺪ ‪ .‬ﻓﺴـﺎﺋﺮ ﺍﻟﺼـﻔﺎﺕ‬
‫ﻭﺍﻷﻓﻌﺎﻝ ‪ ...‬ﻗﺪﳝﺔ ﷲ ﺫﻱ ﺍﳉﻼﻝ ‪...‬ﻟﻜﻦ ﺑﻼ ﻛﻴﻒ ﻭﻻ ﲤﺜﻴﻞ ‪ ...‬ﺭﻏﻤﹰﺎ ﻷﻫﻞ‬
‫ﺍﻟﺰﻳﻎ ﻭﺍﻟﺘﻌﻄﻴﻞ ﻓﻤﺮﻫﺎ ﻛﻤﺎ ﺃﺗﺖ ﰲ ﺍﻟﺬﻛﺮ ‪ ...‬ﻣﻦ ﻏﲑ ﺗﺄﻭﻳﻞ ﻭﻏﲑ ﻓﻜـﺮ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺘﻤﻴﻤﻲ– ﺭﲪﻪ ﺍﷲ –ﰲ ﻛﺘﺎﺑﻪ "ﺍﻋﺘﻘـﺎﺩ‬
‫ﺍﻹﻣﺎﻡ ﺍﳌﺒﺠﻞ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ" ‪ ،‬ﻭﺍﻟﺘﻤﻴﻤﻲ ﻣﻦ ﺷﻴﻮﺥ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﻋﺼـﺮﻩ‪" :‬‬
‫ﻭﺳﺌﻞ )ﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ( ﻗﺒﻞ ﻣﻮﺗﻪ ﺑﻴﻮﻡ ﻋﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻓﻘﺎﻝ‪ :‬ﲤﺮ ﻛﻤﺎ‬
‫ﺟﺎﺀﺕ ﻭﻳﺆﻣﻦ ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺄﺳﺎﻧﻴﺪ ﺻﺤﺎﺡ ﻭﻻ ﻳﻮﺻﻒ ﺍﷲ ﺑﺄﻛﺜﺮ ﳑﺎ ﻭﺻﻒ‬
‫ﺑﻪ ﻧﻔﺴﻪ‪ ..‬ﺑﻼ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻰﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ ‪ ,‬ﻭﻣـﻦ‬
‫ﺗﻜﻠﻢ ﰲ ﻣﻌﻨﺎﻫﺎ ﺍﺑﺘﺪﻉ"‪ .‬ﻭﻣﻌﲎ ﻗﻮﻟﻪ ‪ ) :‬ﻭﻣﻦ ﺗﻜﻠﻢ ﰲ ﻣﻌﻨﺎﻫﺎ ﺍﺑﺘﺪﻉ ( ﺃﻱ ﻭﻣﻦ‬
‫ﲪﻞ ﻣﻌﻨﺎﻫﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﳊﻘﻴﻘﻲ ﺇﺫﺍ ﻗﻄﻌﺖ ﻋﻦ ﺳﻴﺎﻗﻬﺎ ﻭﺃﻣﺎ ﺍﻟﺘﻜﻠﻢ ﰲ‬
‫ﻣﻌﻨﺎﻫﺎ ﲟﺎ ﺗﻘﺘﻀﻴﻪ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻓﻠﻴﺲ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻛﻼﻣﻪ ﻗﻄﻌﺎ ﻷﻥ ﺍﻹﻣـﺎﻡ‬
‫ﺃﲪﺪ ﻧﻔﺴﻪ ﻗﺪ ﻗﺎﻝ ﰲ ﻣﻌﲎ ) ﻭﺟﺎﺀ ﺭﺑﻚ (‪ ..‬ﺃﻱ ﺟﺎﺀ ﺃﻣﺮ ﺭﺑﻚ ‪ ،‬ﻛﻤﺎ ﺛﺒـﺖ‬
‫ﻋﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ‪ .‬ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ‬
‫ﻳﺮﻯ ﻫﻨﺎ ﺗﻔﻮﻳﺾ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ‪ ..‬ﻭﺫﻟﻚ ﻣﻦ ﻗﻮﻟﻪ " ﲤﺮ ﻛﻤـﺎ ﺟـﺎﺀﺕ"‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﺄﺛﻮﺭﺓ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﻟﱵ ﻣﻌﻨﺎﻫﺎ ﺃﻥ ‪‬ﺗﻤ‪‬ﺮ ﻛﻤﺎ ﺟـﺎﺀﺕ‬
‫ﺑﻼ ﻣﻌﲎ ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻣﻦ ﻗﻮﻟﻪ " ﻭﻣﻦ ﺗﻜﻠﻢ ﰲ ﻣﻌﻨﺎﻫﺎ ﺍﺑﺘﺪﻉ" ‪ ،‬ﺧﻼﻓﹰﺎ ﳌﺎ ﻳﻘﻮﻟﻪ‬
‫ﺍﳌﺸﺒﻬﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺣﻘﺎﺋﻘﻬﺎ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﳌﺘﺒﺎﺩﺭ‬
‫ﻣﻨﻬﺎ‪ .‬ﻭﺍﻟﺴﻠﻒ ﺑﺮﻳﺌﻮﻥ ﻣﻨﻬﻢ ‪ ،‬ﻭﺃﻧﺖ ﺗﺮﻯ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻳﻨﻔﻲ ﺍﳊﺪ ﻛﻤﺎ‬
‫ﺛﺒﺖ ﻋﻨﻪ ﻧﻔﻲ ﺍﳌﻤﺎﺳﺔ ﻭﺍﳉﺴﻤﻴﺔ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻭﻫﺬﺍ ﺭ ‪‬ﺩ ﻋﻠﻰ ﺍﳌﺸﺒﻬﺔ‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺎﳊﺪ‪ ‬ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳌﻤﺎﺳﺔ ﻭﻳﻨﺴﺒﻮﻥ ﺫﻟﻚ ﺇﱃ ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‬
‫ﻋﻨﺪﻫﻢ ﺑﻨﻔﻲ ﺍﳊﺪ ﻓﻬﻮ ﻣﺒﺘﺪﻉ ﺿﺎﻝ ‪ .‬ﻭﻫﻢ ﺃﻭﱃ ‪‬ﺬﺍ ﺍﻟﻮﺻﻒ ‪ ،‬ﻭﻫﺎﻛﻢ ﺩﻟﻴﻼ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺁﺧﺮ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻛﺎﻥ ﻳﻨﻔﻲ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ"ﺣﻴﺚ ﻳﻘﻮﻝ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﺇﻥ ﺍﷲ ﻳﻨﺰﻝ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ "‪ ،‬ﺃﻭ " ﺇﻥ ﺍﷲ ﻳﺮﻯ ﰲ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻧﺆﻣﻦ ‪‬ﺎ ‪ ،‬ﻭﻧﺼﺪﻕ ‪‬ﺎ ﺑـﻼ ﻛﻴـﻒ ‪ ،‬ﻭﻻ‬
‫ﻣﻌﲎ ‪ ،‬ﻭﻻ ﻧﺮﺩ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ‪ ،‬ﻭﻧﻌﻠﻢ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺣﻖ ‪ ،‬ﻭﻻ ﻧﺮﺩ ﻋﻠـﻰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻻ ﻧﺼﻒ ﺍﷲ ﺑﺄﻛﺜﺮ ﳑﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﺑﻼ‬
‫ﲑ {" ﻛﻤﺎ ﰲ ﳌﻌﺔ ﺍﻹﻋﺘﻘﺎﺩ‬
‫ﺼ‪‬‬‫ﺲ ﹶﻛ ‪‬ﻤ ﹾﺜ ‪‬ﻠ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﺴ‪‬ﻤ‪‬ﻴ ‪‬ﻊ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ } ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﺷﻴﺦ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻭﻓﻘﻴﻬﻬﻢ ﻭﻫﺬﻩ ﻃﺮﻳﻘﺘﻪ ﻭﻫﻢ‬
‫ﻟﻪ ﳐﺎﻟﻔﻮﻥ ‪ ،‬ﻭﻛﻤﺎ ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﳋﻼﻝ ﻭﻫﻮ ﻣﻦ ﻣﺘﻘﺪﻣﻲ ﺍﳊﻨﺎﺑﻠﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺘﻤﻴﻤﻲ‬
‫" ﻛﻤﺎ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺍﳌﺒﺠﻞ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ " ‪ " :‬ﻣﺴﺄﻟﺔ ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻛﻤﺎ‬
‫ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﺝ‪ -2‬ﺹ ‪ ، 258‬ﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗـﺪﱘ‬
‫ﺑﺼﻔﺎﺗﻪ ﺍﻟﱵ ﻫﻲ ﻣﻀﺎﻓﺔ ﺇﻟﻴﻪ ﰲ ﻧﻔﺴﻪ " ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪﳝﺔ‬
‫ﻭﰲ ﻫﺬﺍ ﻧﻘـﺾ ﻟﻘـﻮﻝ‬ ‫ﻭﻟﻴﺴﺖ ﲟﺤﺪﺛﺔ‪ ..‬ﻭﻫﻮ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‬
‫ﺍﳌﺸﺒﻬﺔ ﺑﺄﻥ ﻣﻌﲎ )ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ( ﺃﻱ ﺟﻠﺲ ﻭﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﻭﻛﻤﺎ‬
‫ﻫﻮ ﻣﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻌﺮﺵ ﳐﻠﻮﻕ ﷲ ﺗﻌﺎﱃ ﻭﻛﻞ ﳐﻠﻮﻕ ﻟﻪ ﺑﺪﺍﻳﺔ ﺟﺰﻣـﺎ ﻭﻗﻄﻌـﺎ‬
‫ﺣﻴﺚ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﹰﺍ ﰲ ﻭﻗﺖ ﻣﺎ ‪ ،‬ﻓﻜﻼﻣﻬﻢ ﻫﺬﺍ ﻳﺴـﺘﻠﺰﻡ ﺃﻥ ﺍﷲ ﺍﻛﺘﺴـﺐ‬
‫ﻭﺃﺣﺪﺙ ﺇﻛﺘﺴﺎﺑﺎ ﺻﻔﺔ ﺍﻹﺳﺘﻮﺍﺀ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﻌﺮﺵ‪ ..‬ﺃﻱ ﺃﻥ ﺍﷲ ﺣﺪﺛﺖ ﻟﻪ ﺻﻔﺔ‬
‫ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ‪ ،‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﺄﺛﺮ ﺑﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺪﺙ ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﺻﻔﺎﺕ‬
‫ﺍﷲ ﺣﻮﺍﺩﺙ ﻣﺘﺄﺛﺮﺓ ﰲ ﻭﺟﻮﺩﻫﺎ ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ﺍﳊﺎﺩﺛﺔ ﺍﳌﺨﻠﻮﻗﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺘﻤﻴﻤﻲ‬
‫ﻛﻤﺎ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺍﳌﺒﺠﻞ ‪ " :‬ﻭﺃﻧﻜﺮ ) ﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ( ﻋﻠﻲ ﻣـﻦ ﻳﻘـﻮﻝ‬
‫ﺑﺎﳉﺴﻢ ‪ ،‬ﻭﻗﺎﻝ ﺇﻥ ﺍﻷﲰﺎﺀ ﻣﺄﺧﻮﺫﻩ ﺑﺎﻟﺸﺮﻳﻌﻪ ﻭﺍﻟﻠﻐﺔ ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺿﻌﻮﺍ ﻫﺬﺍ‬
‫ﺍﻹﺳﻢ ﻋﻠﻲ ﻛﻞ ﺫﻱ ﻃﻮﻝ ﻭﻋﺮﺽ ﻭﲰﻚ ﻭﺗﺮﻛﻴﺐ ﻭﺻﻮﺭ ﻭﺗـﺄﻟﻴﻒ ‪ ،‬ﻭ ﺍﷲ‬
‫ﺧﺎﺭﺝ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ ‪ ,‬ﻓﻠﻢ ﳚﺰ ﺃﻥ ﻳﺴﻤﻲ ﺟﺴﻤﹰﺎ ﳋﺮﻭﺟﻪ ﻋﻦ ﻣﻌﲏ ﺍﳉﺴـﻤﻴﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﱂ ﳚﻰﺀ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺫﻟﻚ ﻓﺒﻄﻞ" ‪ ،‬ﻓﻴﺘﺒﲔ ﻣﻦ ﻫﺬﺍ ﺑﻄﻼﻥ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ‬
‫ﺍﷲ ﺟﺴﻢ ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻧﻨﺎ ﻻ ﻧﺜﺒﺖ ﺃﻥ ﺍﷲ ﺟﺴ ‪‬ﻢ ﻭﻻ ﻧﻨﻔﻲ ﻋﻨﻪ ﺫﻟـﻚ ‪,‬‬
‫ﻓﻬﺬﺍ ﻛﻠﹼﻪ ﺍﳓﺮﺍﻑ ﻋﻦ ﻋﻘﻴﺪﺓ ﺍﻟﺴﻠﻒ ﻭﻋﻘﻴﺪﺓ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻓﻬﺬﺍ ﺍﻹﻣﺎﻡ ﻳﻨﻔﻲ‬
‫ﻫﻨﺎ ﺑﺄﻥ ﺍﷲ ﺟﺴﻢ ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻤ‪‬ﺎ ﻳﻘﻮﻝ ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮﹰﺍ ﻛﺒﲑ ﻗﺎﻝ ﺍﺑـﻦ ﺣـﺰﻡ‬
‫ﺍﻟﻈﺎﻫﺮﻱ ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﳚﺐ ﲪﻠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻣﺎ ﱂ ﳝﻨﻊ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‬
‫ﻧﺺ ﺍﺧﺮ ﺃﻭ ﺍﲨﺎﻉ ﺃﻭ ﺿﺮﻭﺭﺓ ﺣﺲ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺍﻥ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﰲ ﻣﻜﺎﻥ ﻓﺎﻧـﻪ‬
‫ﺷﺎﻏﻞ ﻟﺬﻟﻚ ﺍﳌﻜﺎﻥ ﻭﻣﺎﱃﺀ ﻟﻪ ﻭﻣﺘﺸﻜﻞ ﺑﺸﻜﻠﻪ‪ ،‬ﻭﻻ ﺑﺪ ﻣـﻦ ﺍﺣـﺪ ﺍﻻﻣـﺮﻳﻦ‬
‫ﺿﺮﻭﺭﻩ‪ ،‬ﻭﻋﻠﻤﻨﺎ ﺍﻥ ﻣﺎ ﻛﺎﻥ ﰲ ﻣﻜﺎﻥ ﻓﺎﻧﻪ ﻣﺘﻨﺎﻩ ﺑﺘﻨﺎﻫﻲ ﻣﻜﺎﻧﻪ ﻭﻫﻮ ﺫﻭ ﺟﻬـﺎﺕ‬
‫ﺳﺖ ﺃﻭ ﲬﺲ ﻣﺘﻨﺎﻫﻴﺔ ﰲ ﻣﻜﺎﻧﻪ ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺻﻔﺎﺕ ﺍﳉﺴﻢ ﻭﻗﺎﻝ ﺍﻳﻀﺎ ﺍﻥ ﺍﻻﻣـﺔ‬
‫ﺍﲨﻌﺖ ﻋﻠﻰ ﺍﻧﻪ ﻻ ﻳﺪﻋﻮ ﺍﺣﺪ ﻓﻴﻘﻮﻝ ﻳﺎ ﻣﺴﺘﻮ ﺍﺭﲪﲎ ﻭﻻ ﻳﺴﻤﻰ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﳌﺴﺘﻮ‬
‫ﻭﻗﺎﻝ ﺍﻥ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﺍﻧﻪ ﻓﻌﻞ ﻓﻌﻠﻪ ﰲ ﺍﻟﻌﺮﺵ ﻭﻫﻮ ﺍﻧﺘـﻬﺎﺀ‬
‫ﺧﻠﻘﻪ ﺍﻟﻴﻪ‪ ،‬ﻓﻠﻴﺲ ﺑﻌﺪ ﺍﻟﻌﺮﺵ ﺷﻲﺀ ﻭﺍﻟﻌﺮﺵ ‪‬ﺎﻳﺔ ﺟﺮﻡ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﺬﻱ ﻟﻴﺲ ﺧﻠﻔﻪ‬
‫ﺧﻼﺀ ﻭﻻ ﻣﻼﺀ ﻭﻣﻦ ﺍﻧﻜﺮ ﺍﻥ ﻳﻜﻮﻥ ﻟﻠﻌﺎﱂ ‪‬ﺎﻳﺔ ﻣﻦ ﺍﳌﺴﺎﺣﺔ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻓﻘﺪ‬
‫ﳊﻖ ﺑﻘﻮﻝ ﺍﻟﺪﻫﺮﻳﺔ ﻭﻓﺎﺭﻕ ﺍﻻﺳﻼﻡ ﺇﻫـ ‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺑـﻦ ‪‬ﺟ ‪‬ﻤﺎﻋـﺔ‬
‫ﺍﻟﻜ‪‬ﻨﺎﱐ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ‪ :‬ﻭﻣﻦ ﺍﻧﺘﺤﻞ ﻗﻮﻝ ﺍﻟﺴـﻠﻒ ‪ ،‬ﻭﻗـﺎﻝ‬
‫ﺑﺘﺸﺒﻴﻪ ‪ ،‬ﺃﻭ ﺗﻜﻴﻴﻒ ‪ ،‬ﺃﻭ ‪‬ﺣ ‪‬ﻤ ﹺﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﳑﺎ ﻳﺘﻌﺎﱃ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺻـﻔﺎﺕ‬
‫ﺍﶈﺪﺛﲔ ‪ ،‬ﻓﻬﻮ ﻛﺎﺫﺏ ﰲ ﺍﻧﺘﺤﺎﻟﻪ ‪ ،‬ﺑﺮﻱﺀ ﻣﻦ ﻗﻮﻝ ﺍﻟﺴﻠﻒ ﻭﺍﻋﺘﺪﺍﻟﻪ ‪ ..‬ﺍﻫــ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺗﻠﺒﻴﺲ ﺍﺑﻠﻴﺲ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﻫﺬﺍ ﻳﻠﺰﻣـﻪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﻛﻴﻔﻴﺔ ﺃﻳﻀﺎ‪ ..‬ﻭﺫﻟﻚ ﻳﻨﻘﺾ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻘﺮ ﺃﻥ ﺍﳌﺎﻫﻴﺔ‬
‫ﻻ ﺗﻜﻮﻥ ﺇﻻ ﳌﻦ ﻛﺎﻥ ﺫﺍ ﺟﻨﺲ ﻭﻟﻪ ﻧﻈﺎﺋﺮ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻔﺮﺩ ﻣﻨﻬﺎ ﻭﻳﺒﺎﻥ ﻋﻨـﻬﺎ‬
‫ﻭﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﺑﺬﻱ ﺟﻨﺲ ﻭﻻ ﻣﺜﻞ ﻟﻪ ‪ ،‬ﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻟﻴﺲ ﲜﺴـﻢ ﻭﻻ‬
‫ﺟﻮﻫﺮ ﻓﺘﻠﺰﻣﻪ ﺍﻟﻨﻬﺎﻳﺔ ‪ .‬ﻗﺎﻝ ﺍﻟﻨﻮﲞﱵ ‪ :‬ﻭﻗﺪ ﺣﻜﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﺃﻥ ﻣﻘﺎﺗﻞ‬
‫ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ﻭﺩﺍﻭﺩ ﺍﳊﻮﺍﺭﻱ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﷲ ﺻﻮﺭﺓ ﻭﺃﻋﻀﺎﺀ ‪ .‬ﻗﺎﻝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳌﺼﻨﻒ ‪ :‬ﺃﺗﺮﻯ ﻫﺆﻻﺀ ﻛﻴﻒ ﻳﺜﺒﺘﻮﻥ ﻟﻪ ﺍﻟﻘﺪﻡ ﺩﻭﻥ ﺍﻵﺩﻣﻴﲔ ﻭﱂ ﻻ ﳚﻮﺯ ﻋﻠﻴـﻪ‬
‫ﻋﻨﺪﻫﻢ ﻣﺎ ﳚﻮﺯ ﻋﻠﻰ ﺍﻵﺩﻣﻴﲔ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﺗﻠﻒ ‪ ،‬ﰒ ﻳﻘﺎﻝ ﻟﻜﻞ ﻣﻦ ﺍﺩﻋـﻰ‬
‫ﺍﻟﺘﺠﺴﻴﻢ ﺑﺄﻱ ﺩﻟﻴﻞ ﺃﺛﺒﺖ ﺣﺪﺙ ﺍﻷﺟﺴﺎﻡ ﻓﻴﺪﻟﻚ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻻﻟﻪ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺍﻋﺘﻘﺪﺗﻪ ﺟﺴﻤﹰﺎ ﳏﺪﺛﹰﺎ ﻏﲑ ﻗﺪﱘ ‪ ،‬ﻭﻣﻦ ﻗﻮﻝ ﺍ‪‬ﺴﻤﺔ ‪ :‬ﺍﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳚـﻮﺯ‬
‫ﺃﻥ ﳝﺲ ﻭﻳﻠﻤﺲ ﻓﻴﻘﺎﻝ ﻟﻪ ‪ :‬ﻓﻴﺠﻮﺯ ﻋﻠﻰ ﻗﻮﻟﻜﻢ ﺃﻥ ﳝﺲ ﻭﻳﻠﻤﺲ ﻭﻳﻌـﺎﻧﻖ ‪،‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺃﻧﻪ ﺟﺴﻢ ﻫﻮ ﻓﻀﺎﺀ ﻭﺍﻷﺟﺴﺎﻡ ﻛﻠﻬﺎ ﻓﻴﻪ ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﺎﻥ ﺑﻦ ﲰﻌﺎﻥ‬
‫ﻳﺰﻋﻢ ﺃﻥ ﻣﻌﺒﻮﺩﻩ ﻧﻮﺭ ﻛﻠﻪ ﻭﺃﻧﻪ ﻋﻠﻰ ﺻﻮﺭﺓ ﺭﺟﻞ ﻭﺃﻧﻪ ﻳﻬﻠﻚ ﲨﻴﻊ ﺃﻋﻀـﺎﺋﻪ ﺇﻻ‬
‫ﻭﺟﻬﻪ‪ ..‬ﻓﻘﺘﻠﻪ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻐﲑﺓ ﺑﻦ ﺳﻌﺪ ﺍﻟﻌﺠﻠـﻲ ﻳـﺰﻋﻢ ﺃﻥ‬
‫ﻣﻌﺒﻮﺩﻩ ﺭﺟﻞ ﻣﻦ ﻧﻮﺭ ﻋﻠﻰ ﺭﺃﺳﻪ ﺗﺎﺝ ﻣﻦ ﻧﻮﺭ ﻭﻟﻪ ﺃﻋﻀﺎﺀ ﻭﻗﻠﺐ ﺗﻨﺒـﻊ ﻣﻨـﻪ‬
‫ﺍﳊﻜﻤﺔ ﻭﺃﻋﻀﺎﺅﻩ ﻋﻠﻰ ﺻﻮﺭﺓ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻳﻘﻮﻝ ﺑﺈﻣﺎﻣﺔ ﳏﻤﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﻭﻛﺎﻥ ﺯﺭﺍﺭﺓ ﺍﺑﻦ ﺃﻋﲔ ﻳﻘـﻮﻝ ‪ :‬ﱂ ﻳﻜـﻦ‬
‫ﺍﻟﺒﺎﺭﻱ ﻗﺎﺩﺭﹰﺍ ﺣﻴﹰﺎ ﻋﺎﳌﹰﺎ ﰲ ﺍﻷﺯﻝ‪ ..‬ﺣﱴ ﺧﻠﻖ ﻟﻨﻔﺴﻪ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ‪-‬ﺗﻌـﺎﱃ ﺍﷲ‬
‫ﻋﻦ ﺫﻟﻚ‪ ، -‬ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﺍﳊﻮﺍﺭﻯ ‪ :‬ﻫﻮ ﺟﺴﻢ ﳊﻢ ﻭﺩﻡ ﻭﻟﻪ ﺟﻮﺍﺭﺡ ﻭﺃﻋﻀﺎﺀ‬
‫ﻭﻫﻮ ﺃﺟﻮﻑ ﻣﻦ ﻓﻤﻪ ﺇﱃ ﺻﺪﺭﻩ ﻭﻣﺼﻤﺖ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﺍﻗﻔﲔ ﻣـﻊ‬
‫ﺍﳊﺲ ﺃﻗﻮﺍﻡ ﻗﺎﻟﻮﺍ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﻤﺎﺳﺔ ‪ ،‬ﻓﺈﺫﺍ ﻧﺰﻝ ﺍﻧﺘﻘـﻞ‬
‫ﻭﲢﺮﻙ‪ ..‬ﻭﺟﻌﻠﻮﺍ ﻟﺬﺍﺗﻪ ‪‬ﺎﻳﺔ ‪ ،‬ﻭﻫﺆﻻﺀ ﻗﺪ ﺃﻭﺟﺒﻮﺍ ﻋﻠﻴﻪ ﺍﳌﺴﺎﺣﺔ ﻭﺍﳌﻘﺪﺍﺭ ‪،‬‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ ﺑﻘﻮﻝ ﺍﻟﻨﱯ )ﻳﻨﺰﻝ ﺍﷲ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ )ﻗﺎﻟﻮﺍ‬
‫‪ :‬ﻭﻻ ﻳﻨﺰﻝ ﺇﻻ ﻣﻦ ﻫﻮ ﻓﻮﻕ ‪ .‬ﻭﻫﺆﻻﺀ ﲪﻠﻮﺍ ﻧﺰﻭﻟﻪ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﳊﺴﻲ ﺍﻟـﺬﻱ‬
‫ﻳﻮﺻﻒ ﺑﻪ ﺍﻷﺟﺴﺎﻡ ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﳌﺸﺒﻬﺔ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳊﺲ‬
‫‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﲨﻬﻮﺭ ﻛﻼﻣﻬﻢ ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﳌﺴﻤﻰ "ﲟﻨﻬﺎﺝ ﺍﻟﻮﺻـﻮﻝ ﺇﱃ ﻋﻠـﻢ‬
‫ﺴ‪‬ﻨ ‪‬ﺔ ﻟﻠﺒﻐـﻮﻱ ‪ :‬ﺍﹾﻟﻘﹶـ ‪‬ﺪ ‪‬ﻡ ﻭ‪‬ﺍﻟ ‪‬ﺮﺟ‪‬ـ ﹸﻞ‬ ‫ﺍﻷﺻﻮﻝ"‪ .‬ﺍﻧﺘﻬﻰ ﺑﺎﺧﺘﺼﺎﺭ ‪ .‬ﻭﻓ‪‬ﻲ ‪‬ﺷ ‪‬ﺮ ﹺ‬
‫ﺡ ﺍﻟ ‪‬‬
‫ﻒ ﻭ‪‬ﺍﻟ‪‬ﺘﺸ‪‬ـﺒﹺﻴ ‪‬ﻪ‬
‫ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬ﺰ ‪‬ﻫ ‪‬ﺔ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﺘ ﹾﻜﻴﹺﻴـ ‪‬‬
‫ﺻﻔﹶﺎ ‪‬‬
‫ﺚ ‪‬ﻣ ‪‬ﻦ ‪‬‬
‫ﺤﺪ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮﺭ‪‬ﺍ ‪‬ﻥ ﻓ‪‬ﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺻ‪‬ﺒ ﹺﻊ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻴ ﹺﻦ‬
‫ﺴ‪‬ﻨ ‪‬ﺔ ‪ ,‬ﻛﹶﺎﹾﻟ‪‬ﻴ ‪‬ﺪ ﻭ‪‬ﺍﹾﻟﹸﺄ ‪‬‬
‫ﺏ ﹶﺃ ‪‬ﻭ ﺍﻟ ‪‬‬ ‫ﻚ ﹸﻛ ﱡﻞ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘﺒﹺﻴ ﹺﻞ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ﹺ‬ ‫‪‬ﻭ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﺐ‬
‫ﺽ ﻓ‪‬ﻴﻬ‪‬ﺎ ﻭ‪‬ﺍ ﹺﺟ ‪‬‬ ‫ﺨ ‪‬ﻮ ﹺ‬ ‫ﻉ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﺽ ﻭ‪‬ﺍﻟ‪‬ﺎ ‪‬ﻣ‪‬ﺘﻨ‪‬ﺎ ‪‬‬ ‫ﺠﻲ ِﺀ ﻭ‪‬ﺍﹾﻟﹺﺈ‪‬ﺗﻴ‪‬ﺎ ‪‬ﻥ ﻭ‪‬ﺍﻟ‪‬ﻨﺰ‪‬ﻭ ﹺﻝ ‪ .‬ﻓﹶﺎﹾﻟﹺﺈﳝ‪‬ﺎ ﹸﻥ ﹺﺑﻬ‪‬ﺎ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹺ‬
‫ﺾ ﻓ‪‬ﻴﻬ‪‬ﺎ ﺯ‪‬ﺍ‪‬ﺋ ﹲﻎ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬ﻜ ‪‬ﺮ ‪‬ﻣ ‪‬ﻌ ﱢﻄ ﹲﻞ‬‫ﺴﻠ‪‬ﻴ ﹺﻢ ‪ ,‬ﻭ‪‬ﺍﹾﻟﺨ‪‬ﺎ‪‬ﺋ ‪‬‬ ‫ﻚ ﻓ‪‬ﻴﻬ‪‬ﺎ ﹶﻃﺮﹺﻳ ‪‬ﻖ ﺍﻟ‪‬ﺘ ‪‬‬ ‫‪ .‬ﻓﹶﺎﹾﻟ ‪‬ﻤ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻱ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬‬
‫ﺴﻤ‪‬ﻴ ‪‬ﻊ‬ ‫ﺲ ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬‬‫ﻚ ‪‬ﻋﹸﻠﻮ‪‬ﺍ ﹶﻛﹺﺒﲑ‪‬ﺍ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺸ‪‬ﺒ ‪‬ﻪ ‪ ,‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺫ‪‬ﻟ ‪‬‬‫ﻒ ‪‬ﻣ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﺭ ‪‬ﺣﻤ‪‬ـ ‪‬ﻪ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫ﺐ ﺍﹾﻟﹺﺈﻣ‪‬ﺎ ﹺﻡ ﻣ‪‬ﺎ‪‬ﻟ ‪‬‬‫ﺼ ‪‬ﲑ ‪‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺭﹺﻱ ‪ :‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍ‪‬ﻓ ‪‬ﻖ ‪‬ﻟ ‪‬ﻤ ﹾﺬ ‪‬ﻫ ﹺ‬ ‫ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺴﻠ‪‬ﻴ ‪‬ﻢ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪‬ﻭﺍﹶﻟﻠﱠـ ‪‬ﻪ‬ ‫‪‬ﻭ‪‬ﻟ ﹶﻄﺮﹺﻳ ﹺﻖ ﹺﺇﻣ‪‬ﺎ ‪‬ﻣﻨ‪‬ﺎ ﺍﹾﻟﹶﺄ ‪‬ﻋ ﹶﻈ ﹺﻢ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻔ ﹾﻘ ‪‬ﻪ ﺍﹾﻟﹶﺄ ﹾﻛ‪‬ﺒ ﹺﺮ ‪ ,‬ﻓﹶﺎﻟ‪‬ﺘ ‪‬‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳊﺎﻓﻆ ﻧﺎﻗﻼ ﻣﻘﺮﺍ ﻛﻤﺎ ﰲ ﺍﻟﻔﺘﺢ ‪ :‬ﻓﻤﻦ ﺃﺟﺮﻯ‬
‫ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺃﻓﻀﻰ ﺑﻪ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﺘﺠﺴﻴﻢ ﻭﻣﻦ ﱂ ﻳﺘﻀﺢ ﻟﻪ ﻭﻋﻠـﻢ ﺃﻥ ﺍﷲ‬
‫ﻣﻨﺰﻩ ﻋﻦ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻇﺎﻫﺮﻫﺎ ﺇﻣﺎ ﺃﻥ ﻳﻜﺬﺏ ‪-‬ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻓﺘﺢ ﺍﻟﻜﺎﻑ ﻭﻛﺴـﺮ‬
‫ﺍﻟﺬﺍﻝ ﻣﺸﺪﺩﺓ‪ -‬ﻧﻘﻠﺘﻬﺎ ﻭﺇﻣﺎ ﺃﻥ ﻳﺆﻭﳍﺎ "ﺍﻧﺘﻬﻰ ﻭﻧﻘﻞ ﻋﻨﻪ ﰲ ﳐﺘﺼﺮ ﺍﻟﺼـﻮﺍﻋﻖ ﺹ‬
‫‪ :445‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ‪ :‬ﺍﻣﺾ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﻭﺭﺩ ﺑﻼ ﻛﻴﻒ ﻭﻻ ﲢﺪﻳﺪ ﺇﻻ ﲟﺎ ﺟﺎﺀﺕ‬
‫ﺑﻪ ﺍﻻﺛﺎﺭ‪ ،‬ﻭﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻜﺘﺎﺏ‪ .‬ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻗﻠﺖ ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ :‬ﻭﻗﺎﻝ ﺃﺑـﻮ‬
‫ﻋﺜﻤﺎﻥ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﳌﻠﻘﺐ ﺑﺸﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﺍﻟﺴﻨﺔ ﻗﺎﻝ ﻭﻳﺜﺒﺖ‬
‫ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻧﺰﻭﻝ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻏﲑ ﺗﺸﺒﻴﻪ ﻟﻪ‬
‫ﺑﻨﺰﻭﻝ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻻ ﲤﺜﻴﻞ ﻭﻻ ﺗﻜﻴﻴﻒ ﺑﻞ ﻳﺜﺒﺘﻮﻥ ﻟﻪ ﻣﺎ ﺃﺛﺒﺘﻪ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻨﺘﻬﻮﻥ ﻓﻴﻪ ﺇﻟﻴﻪ ﻭﳝﺮﻭﻥ ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻮﺍﺭﺩ ﺑﺬﻛﺮﻩ ﻋﻠـﻰ ﻇـﺎﻫﺮﻩ‬
‫ﻭﻳﻜﻠﻮﻥ ﻋﻠﻤﻪ ﺇﱃ ﺍﷲ ﻭﻛﺬﻟﻚ ﻳﺜﺒﺘﻮﻥ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻣـﻦ ﺫﻛـﺮ ﺍ‪‬ـﻲﺀ‬
‫ﻭﺍﻹﺗﻴﺎﻥ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ﻭﺍﳌﻼﺋﻜﺔ ﻭﻗﻮﻟﻪ ﻋﺰ ﻭ ﺟﻞ ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﳌﻠﻚ ﺻـﻔﺎ‬
‫ﺻﻔﺎ ‪ .‬ﻓﺼﻞ ﰲ ﺑﻴﺎﻥ ﻭﺭﻭﺩ ﻟﻔﻆ ﺍﻟﻜﻴﻒ ﻋﻠﻰ ﺣﺴﺐ ﺳﻴﺎﻗﻬﺎ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ‪:‬‬
‫ﻓﺎﺋﺪﺓ ﻣﻬﻤﺔ ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻔﻲ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫"ﺑﻞ ﻳﺪﺍﻩ ﻣﺒﺴﻮﻃﺘﺎﻥ" ]ﺍﳌﺎﺋﺪﺓ‪ [ :‬ﺣﻜﺎﻩ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﻗﺎﻝ ﻳﻘﺎﻝ‪ :‬ﻳﺪ ﺑﺴـﻄﺔ‪ ،‬ﺃﻱ‬
‫ﻣﻨﻄﻠﻘﺔ ﻣﻨﺒﺴﻄﺔ‪" .‬ﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸﺎﺀ" ﺃﻱ ﻳﺮﺯﻕ ﻛﻤﺎ ﻳﺮﻳﺪ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻴﺪ‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﲟﻌﲎ ﺍﻟﻘﺪﺭﺓ؛ ﺃﻱ ﻗﺪﺭﺗﻪ ﺷﺎﻣﻠﺔ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻭﺳﻊ ﻭﺇﻥ ﺷﺎﺀ ﻗﺘﺮ‪ .‬ﻗﺎﻝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺴﺪﻱ؛ ﻣﻌﲎ ﻗﻮﻟﻪ )ﻳﺪﺍﻩ( ﻳﺪﻩ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﲞﻼﻑ ﻣﺎ ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ‪ :‬ﺇﻥ‬
‫ﻳﺪﻩ ﻣﻘﺒﻮﺿﺔ ﻋﻦ ﻋﺬﺍ‪‬ﻢ ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ " ﺑﻞ ﻳﺪﺍﻩ ﻣﺒﺴﻮﻃﺘﺎﻥ" ﻗﺎﻝ ﻋﻨـﻬﺎ ﺍﺑـﻦ‬
‫ﺍﳉﻮﺯﻱ ﺭﲪﻪ ﺍﷲ ﰲ‪" :‬ﺯﺍﺩ ﺍﳌﺴﲑ" )‪" :(234/2‬ﻭﺍﳌـﺮﺍﺩ ﺑﻘﻮﻟـﻪ‪" :‬ﺑـﻞ ﻳـﺪﺍﻩ‬
‫ﻣﺒﺴﻮﻃﺘﺎﻥ" ﺃﻧﻪ ﺟﻮﺍﺩ ﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻭﺇﱃ ﳓﻮ ﻫﺬﺍ ﺫﻫﺐ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ .‬ﻗـﺎﻝ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ ﺷﺎﺀ ﻭﺳ‪‬ﻊ ﰲ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﹶﻗﺘ‪‬ﺮ" ﺍ‪.‬ﻫـ‪ ..‬ﻗـﺎﻝ ﺍﻟﻘـﺮﻃﱯ ﰲ‬
‫ﺗﻔﺴﲑﻩ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ‪" :‬ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ" ﻗﻴﻞ‪ :‬ﻳﺪﻩ ﰲ ﺍﻟﺜﻮﺍﺏ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ ﰲ‬
‫ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻭﻳﺪﻩ ﰲ ﺍﳌﻨﺔ ﻋﻠﻴﻬﻢ ﺑﺎﳍﺪﺍﻳﺔ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ ﰲ ﺍﻟﻄﺎﻋﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻜﻠﱯ‪ :‬ﻣﻌﻨﺎﻩ‬
‫ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﻮﻕ ﻣﺎ ﺻﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺒﻴﻌﺔ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﻴﺴﺎﻥ‪ :‬ﻗﻮﻩ ﺍﷲ ﻭﻧﺼﺮﺗﻪ‬
‫ﻓﻮﻕ ﻗﻮ‪‬ﻢ ﻭﻧﺼﺮ‪‬ﻢ‪" .‬ﻓﻤﻦ ﻧﻜﺚ" ﺑﻌﺪ ﺍﻟﺒﻴﻌﺔ‪" .‬ﻓﺈﳕﺎ ﻳﻨﻜﺚ ﻋﻠﻰ ﻧﻔﺴـﻪ" ﺃﻱ‬
‫ﻳﺮﺟﻊ ﺿﺮﺭ ﺍﻟﻨﻜﺚ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﺣﺮﻡ ﻧﻔﺴﻪ ﺍﻟﺜﻮﺍﺏ ﻭﺃﻟﺰﻣﻬﺎ ﺍﻟﻌﻘـﺎﺏ‪ .‬ﻭﻗـﺎﻝ‬
‫ﺍﻟﺒﻐﻮﻱ ﰲ ﻣﻌﺎﱂ ﺍﻟﺘﻨﺰﻳﻞ ‪ :‬ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ "‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒـﺎﺱ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ‪ :‬ﻳﺪ ﺍﷲ ﺑﺎﻟﻮﻓﺎﺀ ﲟﺎ ﻭﻋﺪﻫﻢ ﻣﻦ ﺍﳋﲑ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﺪﻱ ‪ :‬ﻛﺎﻧﻮﺍ‬
‫ﻳﺄﺧﺬﻭﻥ ﺑﻴﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﺒﺎﻳﻌﻮﻧﻪ‪ ،‬ﻭﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳـﺪﻳﻬﻢ‬
‫ﰲ ﺍﳌﺒﺎﻳﻌﺔ‪ .‬ﻗﺎﻝ ﺍﻟﻜﻠﱯ ‪ :‬ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻬﻢ ﰲ ﺍﳍﺪﺍﻳﺔ ﻓﻮﻕ ﻣﺎ ﺻﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺒﻴﻌﺔ؟ ‪.‬‬
‫‪ .‬ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪" :‬ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ" ﻣﺴﺘﺄﻧﻔﺔ ﻟﺘﻘﺮﻳـﺮ ﻣـﺎ‬
‫ﻗﺒﻠﻬﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﺨﻴﻴﻞ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃﻥ ﻋﻘﺪ ﺍﳌﻴﺜﺎﻕ ﻣﻊ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻌﻘﺪﻩ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻏﲑ ﺗﻔﺎﻭﺕ‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻜﻠﱯ‪ :‬ﺍﳌﻌﲎ ﺇﻥ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻬﻢ ﰲ ﺍﳍﺪﺍﻳﺔ ﻓﻮﻕ ﻣﺎ ﺻﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺒﻴﻌﺔ‪ .‬ﻭﻗﻴـﻞ‬
‫ﺑﻴﺪﻩ ﰲ ﺍﻟﺜﻮﺍﺏ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ ﰲ ﺍﻟﻮﻓﺎﺀ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺴﻴﺎﻥ‪ :‬ﻗﻮﺓ ﺍﷲ ﻭﻧﺼـﺮﺗﻪ‬
‫ﻓﻮﻕ ﻗﻮ‪‬ﻢ ﻭﻧﺼﺮ‪‬ﻢ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﻭﰲ ﻗﻮﻟﻪ‪ :‬ﻳ ‪‬ﺪ ﺍﻟﻠﹼ ‪‬ﻪ‬
‫ﻕ ﺃ‪‬ﻳﺪ‪‬ﻳ ﹺﻬ ‪‬ﻢ ﻭﺟﻬﺎﻥ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ ﻋﻨﺪ ﺍﻟﺒﻴﻌﺔ‪ ,‬ﻷ‪‬ﻢ‬
‫ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﻛﺎﻧﻮﺍ ﻳﺒﺎﻳﻌﻮﻥ ﺍﷲ ﺑﺒﻴﻌﺘﻬﻢ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻻﹶﺧﺮ‪ :‬ﻗـﻮ‪‬ﺓ ﺍﷲ ﻓـﻮﻕ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﻮ‪‬ﻢ ﰲ ﻧ‪‬ﺼﺮﺓ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻷ‪‬ﻢ ﺇﳕﺎ ﺑﺎﻳﻌﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧ‪‬ﺼﺮﺗﻪ ﻋﻠﻰ ﺍﻟﻌﺪﻭ‪ .‬ﺍﻧﺘﻬﻰ‬

‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﰲ ﻣﻌﲎ ) ﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸـﺎﺀ ( ﻗـﺎﻝ ‪ .‬ﻭﺣﻜـﻰ‬
‫ﺍﻷﺧﻔﺶ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺮﺃ ﺑﻞ ﻳﺪﺍﻩ ﺑﺴﻴﻄﺘﺎﻥ‪ :‬ﺃﻱ ﻣﻨﻄﻠﻘﺘﺎﻥ ﻛﻴﻒ ﻳﺸﺎﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪" :‬ﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸﺎﺀ" ﲨﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ ﻣﺆﻛﺪﺓ ﻟﻜﻤﺎﻝ ﺟـﻮﺩﻩ ﺳـﺒﺤﺎﻧﻪ‪ :‬ﺃﻱ‬
‫ﺇﻧﻔﺎﻗﻪ ﻋﻠﻰ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﻣﺸﻴﺌﺘﻪ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻭﺳﻊ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻗﺘﺮ‪ ،‬ﻓﻬـﻮ ﺍﻟﺒﺎﺳـﻂ‬
‫ﺍﻟﻘﺎﺑﺾ‪ ،‬ﻓﺈﻥ ﻗﺒﺾ ﻛﺎﻥ ﺫﻟﻚ ﳌﺎ ﺗﻘﺘﻀﻴﻪ ﺣﻜﻤﺘﻪ ﺍﻟﺒﺎﻫﺮﺓ ﻻ ﻟﺸﻲﺀ ﺁﺧﺮ‪ ،‬ﻓـﺈﻥ‬
‫ﺧﺰﺍﺋﻦ ﻣﻠﻜﻪ ﻻ ﺗﻔﲎ ﻭﻣﻮﺍﺩ ﺟﻮﺩﻩ ﻻ ﺗﺘﻨﺎﻫﻰ‪ .‬ﻗﺎﻝ ﰲ ﺍﻟﻌﺒﺎﺏ ﺍﻟﺰﺍﺧﺮ ﻭﺃﻣﺎ ﻗﻮﻟـﻪ‬
‫ﺸﻬﹺﻴ ‪‬ﺪ( ﻓﻬﻮ ﺗﻮﻛﻴﺪ ﳌﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺧﱪ ﻭﲢﻘﻴﻖ‬ ‫ﻒ ﺇﺫﺍ ﹺﺟﺌﹾﻨﺎ ﻣﻦ ﻛ ﱢﻞ ﹸﺃ ‪‬ﻣ ‪‬ﺔ ﹺﺑ ‪‬‬
‫ﺗﻌﺎﱃ‪) :‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﳌﺎ ﺑﻌﺪﻩ‪ ،‬ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺇ ﹼﻥ ﺍﷲ ﻻ ‪‬ﻳﻈ‪‬ﻠﻢ ﻣﺜﻘﺎﻝ ﺫﺭ‪‬ﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻜﻴﻒ ﰲ ﺍﻻﺧﺮﺓ‪ .‬ﻭﻗﺪ‬
‫ﷲ(‪ .‬ﻭﻳﻜﻮﻥ ﲟﻌـﲎ‬ ‫ﻒ ‪‬ﺗ ﹾﻜﻔﹸﺮﻭ ﹶﻥ ﺑﺎ ِ‬
‫ﻳﻘﻊ ﲟﻌﲎ ﺍﻟﺘﻌﺠ‪‬ﺐ ﻭﺍﻟﺘﻮﺑﻴﺦ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﻒ ‪‬ﻳ ‪‬ﺮﺟ‪‬ـ ‪‬ﻮ ﹶﻥ ﺳ‪‬ـﻘﹶﺎﻃﻲ‬
‫ﺍﻟﻨﻔﻲ ﻛﻘﻮﻝ ﺳ‪‬ﻮﻳﺪ ﺑﻦ ﺍﰊ ﻛﺎﻫ‪‬ـﻞ ﺍﻟﻴﺸـﻜﺮﻱ ‪ .‬ﹶﻛﻴ‪‬ـ ‪‬‬
‫ﺻ ﹶﻠ ‪‬ﻊ ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ } ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬
‫ﺐﻭ ‪‬‬
‫ﺸ ‪‬ﻴ ‪‬‬
‫ﺱ ‪‬ﻣ ‪‬‬
‫‪‬ﺑ ‪‬ﻌﺪ‪‬ﻣﺎ ‪‬ﺟﻠﱠ ﹶﻞ ﺍﻟﺮ‪‬ﹾﺃ ‪‬‬
‫ﺸﻬﹺﻴ ‪‬ﺪ( ﻓﻬﻮ ﺗﻮﻛﻴﺪ ﳌﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺧﱪ ﻭﲢﻘﻴـﻖ ﳌـﺎ‬
‫ﻒ ﺇﺫﺍ ﹺﺟﺌﹾﻨﺎ ﻣﻦ ﻛ ﱢﻞ ﹸﺃ ‪‬ﻣ ‪‬ﺔ ﹺﺑ ‪‬‬
‫)ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺑﻌﺪﻩ‪ ،‬ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺇ ﹼﻥ ﺍﷲ ﻻ ‪‬ﻳﻈ‪‬ﻠﻢ ﻣﺜﻘﺎﻝ ﺫﺭ‪‬ﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻜﻴﻒ ﰲ ﺍﻻﺧﺮﺓ ‪ .‬ﻭﻗﺎﻝ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ ‪ ) :‬ﹶﻓ‪‬ﻴ ﹾﺄﺗ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﺍﻟﻠﱠﻪ ﻓ‪‬ﻲ ﺻ‪‬ﻮﺭ‪‬ﺓ‬
‫ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ‪ ٍ :‬ﹶﻗﻮ‪‬ﻟﻪ ‪‬‬
‫ﹶﻏﻴ‪‬ﺮ ﺻ‪‬ﻮﺭ‪‬ﺗﻪ ﺍﻟﱠﺘ‪‬ﻲ ‪‬ﻳ ‪‬ﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ﹶﻓ‪‬ﻴﻘﹸﻮﻝ ‪ :‬ﹶﺃﻧ‪‬ﺎ ‪‬ﺭﺑ‪ ‬ﹸﻜ ‪‬ﻢ ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪ :‬ﻧﻌ‪‬ﻮ ﹸﺫ ﹺﺑﺎﹶﻟﻠﱠ ‪‬ﻪ ‪‬ﻣﻨ‪‬ﻚ ﻫ‪‬ـﺬﹶﺍ‬
‫‪‬ﻣﻜﹶﺎﻧﻨ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺭﺑ‪‬ﻨ‪‬ﺎ ‪ ,‬ﹶﻓﹺﺈﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﺭﺑ‪‬ﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ‪‬ﻩ ﹶﻓ‪‬ﻴ ﹾﺄﺗ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﺍﻟﻠﱠﻪ ﻓ‪‬ﻲ ﺻ‪‬ﻮﺭ‪‬ﺗﻪ ﺍﻟﱠﺘ‪‬ـﻲ‬
‫ﺖ ‪‬ﺭﺑ‪‬ﻨ‪‬ﺎ ﹶﻓ‪‬ﻴﺘ‪‬ﹺﺒﻌ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ( ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ‪‬ﻟﹶﺄ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ ‪‬ﻌﻠﹾﻢ ﻓ‪‬ﻲ‬
‫‪‬ﻳ ‪‬ﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ﹶﻓ‪‬ﻴﻘﹸﻮﻝ ‪ :‬ﹶﺃﻧ‪‬ﺎ ‪‬ﺭﺑ‪ ‬ﹸﻜ ‪‬ﻢ ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺴﻠﹶﻒ‬ ‫ﺼﻔﹶﺎﺕ ﹶﻗ ‪‬ﻮﹶﻟ‪‬ﻴ ﹺﻦ ‪ :‬ﹶﺃﺣ‪‬ﺪﳘﹶﺎ ‪ :‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ﹾﺬﻫ‪‬ﺐ ‪‬ﻣ ‪‬ﻌﻈﹶﻢ ﺍﻟ ‪‬‬ ‫ﺼﻔﹶﺎﺕ ﻭ‪‬ﺁﻳ‪‬ﺎﺕ ﺍﻟ ‪‬‬ ‫ﹶﺃﺣ‪‬ﺎﺩ‪‬ﻳﺚ ﺍﻟ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ﹸﻛﻠﹼﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ﹶﻜﻠﱠﻢ ﻓ‪‬ﻲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎﻫ‪‬ﺎ ‪ ,‬ﺑ ﹾﻞ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪ :‬ﻳﺠﹺﺐ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬ﺆﻣ‪‬ﻦ ﹺﺑﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬ﻌ‪‬ﺘﻘ‪‬ﺪ‬
‫ﺲ‬
‫ﺠﻠﹶﺎ ﹺﻝ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭ ‪‬ﻋ ﹶﻈﻤ‪‬ﺘﻪ ‪‬ﻣ ‪‬ﻊ ‪‬ﺍ ‪‬ﻋ‪‬ﺘﻘﹶﺎﺩﻧ‪‬ﺎ ﺍﹾﻟﺠ‪‬ﺎﺯﹺﻡ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻟﹶـ‪‬ﻴ ‪‬‬
‫ﹶﻟﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻳﻠ‪‬ﻴﻖ ﹺﺑ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺻﻔﹶﺎﺕ‬ ‫ﺤﻴ‪‬ﺰ ﻓ‪‬ﻲ ﹺﺟﻬ‪‬ﺔ ‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﺎﺋ‪‬ﺮ ‪‬‬ ‫ﺠﺴ‪‬ﻢ ﻭ‪‬ﺍﻟ‪‬ﺎ‪‬ﻧ‪‬ﺘﻘﹶﺎﻝ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﹶﻛ ‪‬ﻤﹾﺜ‪‬ﻠ ‪‬ﻪ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ‪‬ﻨﺰ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﲔ ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ـﺔ‬ ‫ﺨﻠﹸﻮﻕ ‪ ,‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ‪‬ﻮﻝ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ﹾﺬﻫ‪‬ﺐ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ‪‬ﻤ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ ﹶﺃ‪‬ﻧﻬ‪‬ـﺎ‬‫ﺤ ﱢﻘﻘ‪‬ﻴ ﹺﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺳﻠﹶﻢ ‪ .‬ﻭ‪‬ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻟﺜﱠﺎﻧﹺﻲ ‪ :‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ﹾﺬﻫ‪‬ﺐ ‪‬ﻣ ‪‬ﻌﻈﹶﻢ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ‪‬ﻤ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﺗ‪‬ﺘﹶﺄﻭ‪‬ﻝ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳﻠ‪‬ﻴﻖ ﹺﺑﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺣﺴ‪‬ﺐ ‪‬ﻣﻮ‪‬ﺍﻗ‪‬ﻌﻬ‪‬ﺎ ‪ ،‬ﻭﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺴ‪‬ﻮﻍ ‪‬ﺗ ﹾﺄﻭﹺﻳﻠﻬ‪‬ﺎ ‪‬ﻟ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ‬
‫ﹶﺃﻫ‪‬ﻠﻪ ﹺﺑﹶﺄ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻋ‪‬ﺎ ﹺﺭﻓﹰﺎ ﺑﹺ‪‬ﻠﺴ‪‬ﺎ ‪‬ﻥ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ‪‬ﻭﹶﻗﻮ‪‬ﺍﻋ‪‬ﺪ ﺍﹾﻟﹸﺄﺻ‪‬ﻮﻝ ﻭ‪‬ﺍﹾﻟ ﹸﻔﺮ‪‬ﻭﻉ ‪ ،‬ﺫﹶﺍ ﹺﺭﻳ‪‬ﺎﺿ‪‬ﺔ ﻓ‪‬ﻲ‬
‫ﺍﹾﻟ ‪‬ﻌﻠﹾﻢ ﺍﻧﺘﻬﻰ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳـﻌﻴﺪ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﻧﻘﺾ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﻋﻠﻰ ﺍﳌﺮﻳﺴﻲ‬
‫ﺍﳉﻬﻤﻲ ﺍﻟﻌﻨﻴﺪ ﻓﻴﻤﺎ ﺍﻓﺘﺮﻯ ﻋﻠﻰ ﺍﷲ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻗﺎﻝ ﻓﻴﻪ ﺑﺎﺏ ﺍﳊﺪ ﻭﺍﻟﻌﺮﺵ ﻭﺍﺩﻋﻰ‬
‫ﺍﳌﻌﺎﺭﺽ ﺍﻳﻀﺎ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ ﻭﻻ ‪‬ﺎﻳﺔ ﻗﺎﻝ ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺑﲎ ﻋﻠﻴﻪ‬
‫ﺟﻬﻢ ﲨﻴﻊ ﺿﻼﻟﺘﻪ ﻭﺍﺷﺘﻖ ﻣﻨﻪ ﺃﻏﻠﻮﻃﺎﺗﻪ ﻭﻫﻲ ﻛﻠﻤﺔ ﱂ ﻳﺒﻠﻐﻨﺎ ﺃﻧﻪ ﺳﺒﻖ ﺟﻬﻤﺎ ﺇﻟﻴﻬﺎ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺎﳌﲔ ﻓﻘﺎﻝ ﻟﻪ ﻗﺎﺋﻞ ﳑﻦ ﺣﺎﻭﺭﻩ ﻗﺪ ﻋﻠﻤﺖ ﻣﺮﺍﺩﻙ ﺃﻳﻬﺎ ﺍﻷﻋﺠﻤﻲ ﺗﻌﲏ ﺃﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺷﻲﺀ ﻷﻥ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻟﻴﺲ ﺷﻲﺀ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺸﻲﺀ ﺇﻻ‬
‫ﻭﻟﻪ ﺣﺪ ﻭﻏﺎﻳﺔ ﻭﺻﻔﺔ ﻭﺃﻧﻪ ﻻ ﺷﻲﺀ ﻟﻴﺲ ﻟﻪ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ ﻭﻻ ﺻﻔﺔ ﻓﺎﻟﺸﻲﺀ ﺃﺑـﺪﺍ‬
‫ﻣﻮﺻﻮﻑ ﻻ ﳏﺎﻟﺔ ﻭﻻ ﺷﻲﺀ ﻳﻮﺻﻒ ﺑﻼ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ ﻭﻗﻮﻟﻚ ﻻ ﺣﺪ ﻟﻪ ﺗﻌﲏ ﺃﻧﻪ‬
‫ﻻ ﺷﻲﺀ ) ﻗﻠﺖ ﻭﻫﻞ ﻫﺬﺍ ﺍﻻ ﻗﻴﺎﺱ ﺍﳋﺎﻟﻖ ﺑﺎﳌﺨﻠﻮﻕ ﻓﺎﷲ ﻻ ﻳﻮﺻﻒ ﲝﺪ ﻭﻻ ﻏﺎﻳﺔ‬
‫ﻭﻻ ‪‬ﺎﻳﺔ ﻓﻘﺪ ﺛﺒﺖ ﻋﻦ ﺍﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ ﻭﻗﺒﻠﻬﻢ ﻋﻦ ﺳـﻴﺪﻧﺎ‬
‫ﻋﻠﻲ ﻭﻏﲑﻫﻢ ﻧﻔﻲ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻡ ﻭﺍﻫﺐ ﺍﻟﻌﻘﻮﻝ ‪ ،‬ﻓﺎﺣـﺬﺭ‬
‫ﻫﺬﺍ ﺍﳌﺨﺮﻑ ﺻﺎﺣﺐ ﺍﻟﻨﻘﺾ ﻭﻛﺘﺎﺑﻪ ﻏﺎﺹ ﺑﺎﻟﺘﺮﻫﺎﺕ ﻭﺍﻟﺘﺪﻟﻴﺲ ﻭﻟﺴﻨﺎ ﻧﺪﺍﻓﻊ ﻋﻦ‬
‫ﺍﳌﺮﻳﺴﻲ ﺑﻞ ﻣﺎ ﺗﻔﻮﻩ ﺑﻪ ﻫﺬﺍ ﺍﳌﺸﺒﻪ ﳑﺎ ﻫﻮ ﳐﺎﻟﻒ ﻟﻠﻤﻌﻘﻮﻝ ﻭﺍﳌﻨﻘﻮﻝ ﻓﺎﻓﻬﻢ ( ‪ .‬ﻗﺎﻝ‬
‫ﺃﺑﻮ ﺳﻌﻴﺪ ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺣﺪ ﻻ ﻳﻌﻠﻤﻪ ﻏﲑﻩ ﻭﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺘﻮﻫﻢ ﳊﺪﻩ ﻏﺎﻳﺔ ﰲ‬
‫ﻧﻔﺴﻪ ﻭﻟﻜﻦ ﻧﺆﻣﻦ ﺑﺎﳊﺪ ﻭﻧﻜﻞ ﻋﻠﻢ ﺫﻟﻚ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﳌﻜﺎﻧﻪ ﺃﻳﻀﺎ ﺣﺪ ﻭﻫـﻮ‬
‫ﻋﻠﻰ ﻋﺮﺷﻪ ﻓﻮﻕ ﲰﻮﺍﺗﻪ ﻓﻬﺬﺍﻥ ﺣﺪﺍﻥ ﺍﺛﻨﺎﻥ ﻗﺎﻝ ﻭﺳﺌﻞ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﲟﺎ ﻧﻌﺮﻑ ﺭﺑﻨـﺎ‬
‫ﻗﺎﻝ ﺑﺄﻧﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺎﺋﻦ ﻣﻦ ﺧﻠﻘﻪ ﻗﻴﻞ ﲝﺪ ﻗﺎﻝ ﲝﺪ ﺣﺪﺛﻨﺎﻩ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﺼـﺒﺎﺡ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﺒﺰﺍﺭ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺷﻘﻴﻖ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻓﻤﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ﻟﻴﺲ ﷲ ﺣـﺪ‬
‫ﻓﻘﺪ ﺭﺩ ﺍﻟﻘﺮﺁﻥ ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻒ ﺣﺪ ﻣﻜﺎﻧﻪ ﰲ ﻣﻮﺍﺿـﻊ‬
‫ﻛﺜﲑﺓ ﻣﻦ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ﺃﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﳜـﺎﻓﻮﻥ‬
‫ﺭ‪‬ﻢ ﻣﻦ ﻓﻮﻗﻬﻢ ﺇﱐ ﻣﺘﻮﻓﻴﻚ ﻭﺭﺍﻓﻌﻚ ﺇﱄ ﺇﻟﻴﻪ ﻳﺼﻌﺪ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻓﻬﺬﺍ ﻛﻠﻪ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻪ ﺷﻮﺍﻫﺪ ﻭﺩﻻﺋﻞ ﻋﻠﻰ ﺍﳊﺪ ﻭﻣﻦ ﱂ ﻳﻌﺘﺮﻑ ﺑﻪ ﻓﻘﺪ ﻛﻔﺮ ﺑﺘﻨﺰﻳـﻞ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﺟﺤﺪ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺇﻥ ﺍﷲ ﻓﻮﻕ ﻋﺮﺷﻪ‬
‫ﻓﻮﻕ ﲰﺎﻭﺗﻪ ﻭﻗﺎﻝ ﻟﻸﻣﺔ ﺍﻟﺴﻮﺩﺍﺀ ﺃﻳﻦ ﺍﷲ ﻗﺎﻟﺖ ﰲ ﺍﻟﺴﻤﺎﺀ ﻗﺎﻝ ﺃﻋﺘﻘﻬﺎ ﻓﺈ‪‬ﺎ ﻣﺆﻣﻨﺔ‬
‫ﻓﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺇ‪‬ﺎ ﻣﺆﻣﻨﺔ ﺇ‪‬ﺎ ﻟﻮ ﱂ ﺗـﺆﻣﻦ ﺑـﺄﻥ ﺍﷲ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﱂ ﺗﻜﻦ ﻣﺆﻣﻨﺔ ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﰲ ﺍﻟﺮﻗﺒﺔ ﺍﳌﺆﻣﻨﺔ ﺇﻻ ﻣﻦ ﳛﺪ ﺍﷲ ﺃﻧﻪ ﰲ ﺍﻟﺴﻤﺎﺀ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺤﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻣﻨﻴﻊ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻷﺻﻢ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﻋﻦ‬
‫ﺷﺒﻴﺐ ﺑﻦ ﺷﻴﺒﺔ ﻋﻦ ﺍﳊﺴﻦ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺍﳊﺼﲔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‬
‫ﻗﺎﻝ ﻷﺑﻴﻪ ﻳﺎ ﺣﺼﲔ ﻛﻢ ﺗﻌﺒﺪ ﺍﻟﻴﻮﻡ ﺇﳍﺎ ﻗﺎﻝ ﺳﺒﻌﺔ ﺳـﺘﺔ ﰲ ﺍﻷﺭﺽ ﻭﻭﺍﺣـﺪ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﻗﺎﻝ ﻓﺄﻳﻬﻢ ﺗﻌﺪ ﻟﺮﻏﺒﺘﻚ ﻭﺭﻫﺒﺘﻚ ﻗﺎﻝ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ﻓﻠﻢ ﻳﻨﻜﺮ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ ﺇﺫ ﻋﺮﻑ ﺃﻥ ﺇﻟﻪ ﺍﻟﻌﺎﳌﲔ ﰲ ﺍﻟﺴﻤﺎﺀ ﻛﻤﺎ ﻗﺎﻟـﻪ ﺍﻟـﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻓﺤﺼﲔ ﰲ ﻛﻔﺮﻩ ﻳﻮﻣﺌﺬ ﻛﺎﻥ ﺃﻋﻠﻢ ﺑﺎﷲ ﺍﳉﻠﻴﻞ ﺍﻷﺟﻞ ﻣـﻦ‬
‫ﺍﳌﺮﻳﺴﻲ ﻭﺃﺻﺤﺎﺑﻪ ﻣﻊ ﻣﺎ ﻳﻨﺘﺤﻠﻮﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﺫ ﻣﻴﺰ ﺑﲔ ﺍﻹﻟﻪ ﺍﳋﺎﻟﻖ ﺍﻟـﺬﻱ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﺑﲔ ﺍﻵﳍﺔ ﻭﺍﻷﺻﻨﺎﻡ ﺍﳌﺨﻠﻮﻗﺔ ﺍﻟﱵ ﰲ ﺍﻷﺭﺽ ﻭﻗﺪ ﺍﺗﻔﻘﺖ ﺍﻟﻜﻠﻤـﺔ ﻣـﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﺃﻥ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺣﺪﻭﺩﻩ ﺑﺬﻟﻚ ﺇﻻ ﺍﳌﺮﻳﺴﻲ‬

‫ﺍﻟﻀﺎﻝ ﻭﺃﺻﺤﺎﺑﻪ ﺣﱴ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻠﻐﻮﺍ ﺍﳊﻨﺚ ﻗﺪ ﻋﺮﻓﻮﻩ ﺑﺬﻟﻚ ﺇﺫﺍ ﺣﺰﺏ‬
‫ﺍﻟﺼﱯ ﺷﻲﺀ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺇﱃ ﺭﺑﻪ ﻳﺪﻋﻮﻩ ﰲ ﺍﻟﺴﻤﺎﺀ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻫﺎ ﻓﻜﻞ ﺃﺣﺪ ﺑـﺎﷲ‬
‫ﺗﻌﺎﱃ ﻭﲟﻜﺎﻧﻪ ﺃﻋﻠﻢ ﻣﻦ ﺍﳉﻬﻤﻴﺔ " ﻗﻠﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ ﻓﻬﻮ ﻏـﲑ‬
‫ﺛﺎﺑﺖ ﺿﻌﻴﻒ ‪ ،‬ﻓﻴﻪ ﻋﻤﺮﺍﻥ ﺑﻦ ﺧﺎﻟﺪ ﺍﺑﻦ ﻃﻠﻴﻖ ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺿﻌﻴﻒ ﻭﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺣﺒﺎﻥ ﻻ ﳚﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﻭﻗﺎﻝ ﺃﲪﺪ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺃﺑـﻮﻩ ﺧﺎﻟـﺪ ﻗـﺎﻝ‬
‫ﺍﻟﺪﺍﺭﻗﻄﲏ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﻭﻃﻠﻴﻖ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻻ ﳛﺘﺞ ﺑﻪ ﻭﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ‬
‫ﻭﻏﲑﻩ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻋﻤﺮﺍﻥ ﺿﻌﻴﻒ ﻛﻤﺎ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺍﻟﻌﻠﻮ ‪ .‬ﻭﺭﻭﺍﻳﺔ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺇﺳﻨﺎﺩﻫﺎ ﺷﺒﻴﺐ ﺑﻦ ﺷﻴﺒﺔ ‪ ،‬ﻗـﺎﻝ ﺍﳊـﺎﻓﻆ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ﺇﺧﺒﺎﺭﻱ ﺻﺪﻭﻕ ﻳﻬﻢ ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﺰﻱ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ﻋﻦ ﳛﻲ ﺑﻦ ﻣﻌﲔ ﻟـﻴﺲ‬
‫ﺑﺜﻘﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ﻭﺃﺑﻮ ﺣﺎﰎ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻟﻴﺲ ﺑﺸـﻲﺀ ﻭﻗـﺎﻝ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﻟﱪﻗﺎﱐ ﻓﻴﻪ ‪ :‬ﺿﻌﻴﻒ ﻭﻗﺎﻝ ﺍﻟﺴﺎﺟﻲ ﺻﺪﻭﻕ ﻳﻬـﻢ ﻭﻗـﺎﻝ‬
‫ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﻌﻠﻮ ﺷﺒﻴﺐ ﺿﻌﻴﻒ ‪ ..‬ﻓﺘﱭ ﺃﻥ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻘﺒـﻪ‬
‫ﺣﺴﻦ ﻏﺮﻳﺐ ‪ ،‬ﻭﺍﻟﻌﺠﺐ ﻣﻦ ﻗﻮﻝ ﺍﻟﺪﺍﺭﻣﻲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺣﺪﻭﻩ ﺑﺬﻟﻚ ﻭﺍﳌﺸـﺒﻬﺔ‬
‫ﻳﻄﻠﻘﻮﻥ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﻣﺴﺘﻘﺮ ﻭﻣﻜﺎﻧﻪ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﻓﺘﻨﺎﻗﻀﻬﻢ ﺑﲔ ﻭﺍﺿﺢ ‪،‬‬
‫ﻭﻫﺬﻩ ﻋﺎﺩﺓ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻣﺸﺎﳜﻪ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻻﺳﺘﺪﻻﻝ " ﻗﻠﺖ ﻭﻣﺎ ﺗﻘـﺪﻡ ﻣـﻦ‬
‫ﺇﺛﺒﺎﺕ ﺍﳊﺪ ﻭﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻓﺴﺎﺩ ﻭﺿﻼﻝ ﻣﺒﲔ ﻭﻫﻮ ﳐـﺎﻟﻒ ﻟﻠﻘـﺮﺀﺍﻥ ﻭﺍﻟﺴـﻨﺔ‬
‫ﻭﺍﻻﲨﺎﻉ ﻭﻫﺬﺍ ﻭﺻﻒ ﷲ ﲟﺎ ﱂ ﻳﺼﻒ ﺑﻪ ﻧﻔﺴﻪ ﻭﻻ ﻭﺻﻔﻪ ﺑﻪ ﺭﺳﻮﻟﻪ ﻛﻤﺎ ﻗـﺎﻝ‬
‫ﺍﳊﺎﻓﻆ ﺍﳋﻄﺎﰊ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑﳘﺎ ﻭﻧﺴﺒﺔ ﺍﳊﺪ ﷲ ﺗﻌﺎﱃ ﺟﻬﻞ ﻭﺿﻼﻝ ‪ ،‬ﻭﻗﺪ ﻧﻔﻰ‬
‫ﺍﻟﺴﻠﻒ ﻋﻦ ﺭ‪‬ﻢ ﺍﳊﺪ ﻛﻤﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﻮ ﺻﺤﺎﰊ ﺟﻠﻴـﻞ‬
‫ﻛﺒﲑ ﺍﻟﻘﺪﺭ ﺃﺣﺪ ﺍﳋﻠﻔﺎﺀ ﻫﺎﴰﻲ ﺍﻟﻨﺴﺐ ﺑﺎﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻭﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮﺣﻨﻴﻔـﺔ ﰲ‬
‫ﺍﻟﻔﻘﻪ ﺍﻻﻛﱪ ﻭﻧﻘﻞ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ ﺍﻟﺜﻘﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻐﺎﻳـﺎﺕ‬
‫ﻭﻫﻲ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪ .‬ﻭﻛﻮﻧﻪ ﳏﺪﻭﺩﺍ ﻋﻨﺪ ﺍ‪‬ﺴﻤﺔ ﻳﻌﲏ ﺃﻧﻪ ﻟﻪ ‪‬ﺎﻳﺔ‬
‫ﻭﻏﺎﻳﺔ ﻛﻤﺎ ﺻﺮﺣﻮﺍ ﺑﺬﻟﻚ ﻭﻛﺬﻟﻚ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺤﻴﺰﺍ ﰲ ﻗـﻮﳍﻢ ﺑﺎﳊـﺪ ﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻻﻥ ﺍﳊﺪ ﻏﺎﻳﺔ ﺍﻟﺸﻲﺀ ﻭ ﺇﻥ ﻛﻞ ﻣﺘﺤﻴﺰ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﺘﻤﻴﺰ ﺃﺣﺪ ﺟﺎﻧﺒﻴﻪ ﻋﻦ‬
‫ﺍﻟﺜﺎﱐ ﻭﺫﻟﻚ ﻷﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﻤﻴﺰ ﳝﻴﻨﻪ ﻋﻦ ﻳﺴﺎﺭﻩ ﻭﻗﺪﺍﻣﻪ ﻋﻦ ﺧﻠﻔﻪ ﻭﻓﻮﻗﻪ ﻋﻦ ﲢﺘﻪ‬
‫ﻭﻛﻠﻤﺎ ﲤﻴﺰ ﻓﻴﻪ ﺷﺊ ﻓﻬﻮ ﻣﻨﻘﺴﻢ ﻷﻥ ﳝﻴﻨﻪ ﻣﻮﺻﻮﻑ ﺑﺄﻧﻪ ﳝﲔ ﻻ ﻳﺴـﺎﺭ ﻭﻳﺴـﺎﺭﻩ‬
‫ﻣﻮﺻﻮﻑ ﺑﺄﻧﻪ ﻳﺴﺎﺭ ﻻ ﳝﲔ ﻓﻠﻮ ﻛﺎﻥ ﳝﻴﻨﻪ ﻋﲔ ﻳﺴﺎﺭﻩ ﻷﺟﺘﻤﻊ ﰲ ﺍﻟﺸﺊ ﺍﻟﻮﺍﺣﺪ ﺃﻧﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﳝﲔ ﻭﻟﻴﺲ ﺑﻴﻤﲔ ﻭﻳﺴﺎﺭ ﻭﻟﻴﺲ ﺑﻴﺴﺎﺭ ﻓﻴﻠﺰﻡ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒـﺎﺕ ﰲ ﺍﻟﺸـﺊ‬
‫ﺍﻟﻮﺍﺣﺪ ﻭﻫﻮ ﳏﺎﻝ ﻗﺎﻟﻮﺍ ﻓﺜﺒﺖ ﺃﻥ ﻛﻞ ﻣﺘﺤﻴﺰ ﻓﻬﻮ ﻣﻨﻘﺴﻢ ﻭﺛﺒﺖ ﺃﻥ ﻛﻞ ﻣﻨﻘﺴـﻢ‬
‫ﻓﻬﻮ ﻟﻴﺲ ﺑﺄﺣﺪ ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﷲ ﻣﻮﺻﻮﻓﺎ ﺑﺄﻧﻪ ﺃﺣﺪ ﻭﺟﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺘﺤﻴﺰﺍ ﺃﺻﻼ‬
‫ﻭﻭﺟﺐ ﺃﻥ ﻻﻳﻜﻮﻥ ﳏﺪﻭﺩﺍ ﺃﻭ ﺫﺍ ‪‬ﺎﻳﺔ ‪ .‬ﻭﻗﺮﺭﻧﺎ ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﲜﺴﻢ ﻭﻻ ﲜـﻮﻫﺮ‬
‫ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﲜﺴﻴﻢ ﻭﻻ ﺟﻮﻫﺮ ﻭﺟﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﺷﺊ ﻣﻦ ﺍﻷﺣﻴﺎﺯ‬
‫ﻭﺍﳉﻬﺎﺕ ﻷﻥ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﳐﺘﺼﺎ ﲝﻴﺰ ﻭﺟﻬﺔ ﻓﺈﻥ ﻛﺎﻥ ﻣﻨﻘﺴﻤﺎ ﻛﺎﻥ ﺟﺴﻤﺎ ﻭﻗﺪ‬
‫ﺑﻴﻨﺎ ﺇﺑﻄﺎﻝ ﺫﻟﻚ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻛﺎﻥ ﺟﻮﻫﺮﺍ ﻭﳌﺎ ﺑﻄﻞ ﺍﻟﻘﺴﻤﺎﻥ ﺛﺒﺖ ﺃﻧﻪ ﳝﺘﻨـﻊ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﰲ ﺟﻬﺔ ﺃﺻﻼ ﻓﺜﺒﺖ ﺃﻥ ﻗﻮﻟﻪ ﺃﺣﺪ ﻳﺪﻝ ﺩﻻﻟﺔ ﻗﻄﻌﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌـﺎﱃ ﻟـﻴﺲ‬
‫ﲜﺴﻢ ﻭﻻ ﺟﻮﻫﺮ ﻭﻻ ﰲ ﺣﻴﺰ ﻭﺟﻬﺔ ﺃﺻﻼ ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﰲ ﺍﳌﻌﺘﻤﺪ ﻛﻤﺎ‬
‫ﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺍﻟﺒﺎﻗﻼﱐ ﻭﺃﻣﺎ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻔﺮﺩ ﻭﺍﻟﻮﺗﺮ ﻓﻤﻌﻨﺎﻩ ﺍﺳـﺘﺤﺎﻟﺔ‬
‫ﺍﻟﺘﺠﺰﺋﺔ ﻭﺍﻻﻧﻘﺴﺎﻡ ﻭﺍﻟﺘﺒﻌﻴﺾ ﻋﻠﻴﻪ ﻭﻧﻔﻲ ﺍﻟﺸﺮﻳﻚ ﻋﻨﻪ ﻭﻧﻔﻰ ﺍﻟﺜﺎﱐ ﻋﻨﻪ ﻓﻴﻤﺎ ﱂ ﻳﺰﻝ‬
‫ﻭﻧﻔﻲ ﺍﳌﺜﻞ ﻋﻨﻪ ﺗﻌﺎﱃ ﻭﻋﻦ ﺻﻔﺎﺗﻪ ﺍﻷﺯﻟﻴﺔ‪ .‬ﻗﺎﻝ ﺍﻟﻮﻓﺎﺀ ﺍﺑﻦ ﻋﻘﻴﻞ ﺍﳊﻨﺒﻠﻲ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﻜﻔﺎﻳﺔ ﺑﺎﺏ ﰲ ﻧﻔﻲ ﺍﻟﻮﻟﺪ ﻭﺍﻟﺘﺠﺰﻳﺔ ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺍﺣﺪ ﻻ ﻳﺘﺠﺰﺃ ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ ﱂ‬
‫ﻳﻠﺪ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻭﺍﻟﺪﺍ ﻟﻜﺎﻥ ﻣﺘﺠﺰﺋﺎ ﻷﻥ ﺍﻟﻮﻟﺪ ﻫﻮ ﺍﻧﻔﺼﺎﻝ ﺟﺰﺀ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﻗـﺎﻝ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺟﻌﻠﻮﺍ ﻣﻦ ﻋﺒﺎﺩﻩ ﺟﺰﺀﺍ ﻳﻌﲏ ﻭﻟﺪﺍ ﻗﺎﻝ ﻷﻥ ﺍﻟﺘﺠﺰﻱ ﻻ ﳚـﻮﺯ ﺇﻻ ﻋﻠـﻰ‬
‫ﺍﳌﺮﻛﺒﺎﺕ ﻭﻗﺪ ﺃﻓﺴﺪﻧﺎ ﺍﻟﺘﺮﻛﻴﺐ ﺣﻴﺚ ﺃﻓﺴﺪﻧﺎ ﻛﻮﻧﻪ ﺟﺴﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻓـﺎﺀ ﺍﺑـﻦ‬
‫ﻋﻘﻴﻞ ﰲ ﺑﺎﺏ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻏﲑ ﻣﺸﺒﻪ ﺑﺎﻷﺷﻴﺎﺀ ﻓﻠـﻴﺲ ﲜﺴـﻢ ﻭﻻ‬
‫ﺟﻮﻫﺮ ﻭﻻ ﻋﺮﺽ ﻭﻻ ﻋﻠﻰ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ‬
‫ﺷﺊ ﻣﻌﻨﺎﻩ ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﺊ ﻭﺍﻟﻜﺎﻑ ﺯﺍﺋﺪﺓ ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﲜﺴﻴﻢ ﻭﻻ ﻣﺸﺒﻪ‬
‫ﻟﻸﺷﻴﺎﺀ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺟﺴﻤﺎ ﻟﻜﺎﻥ ﻣﺆﻟﻔﺎ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﳉﺴﻢ ﻫﻮ ﺍﳌﺆﻟـﻒ ﻭﳍـﺬﺍ‬
‫ﺃﺩﺧﻠﺖ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺏ ﺍﻟﺘﺰﺍﻳﺪ ﻓﻴﻘﺎﻝ ﻫﺬﺍ ﺃﺟﺴﻢ ﻭﻳﺮﺍﺩ ﺑﻪ ﺃﻛﺜﺮ ﺃﺟﺴﺎﻣﺎ ﻭﺃﻛﱪ ﺟﺜـﺔ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻣﺆﻟﻔﺎ ﻷﺣﺘﺎﺝ ﺇﱃ ﻣﺆﻟﻒ ﻛﻤﺎ ﺍﺣﺘﺎﺟﺖ ﺳﺎﺋﺮ ﺍﻷﺟﺴﺎﻡ ﻭﳚﺎﺯ ﻋﻠﻴﻪ ﻣـﺎ‬
‫ﳚﻮﺯ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺘﺠﺰﻱ ﻭﺍﻻﻧﻘﺴﺎﻡ ﻭﺍﻟﺘﻔﻜﻚ ﻭﺍﻻﻟﺘﺌﺎﻡ ﻭﻟﻮ ﺟﻮﺯﻧﺎ ﻗﺪﻡ ﻏﺎﺋﺐ ﻣـﻊ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻛﻮﻧﻪ ﺟﺴﻤﺎ ﻻﻗﺘﺒﺴﻨﺎ ﺍﻟﻌﻠﻢ ﲝﺪﺙ ﻫﺬﺍ ﺍﳉﺴﻢ ﺍﳊﺎﺿﺮ ﺣﺪﺙ ﺍﻟﻐﺎﺋﺐ ﻭﻷﻥ ﺍﳌﺸﺒﻪ‬
‫ﻟﻠﺸﺊ ﻣﺎ ﺳﺪ ﻣﺴﺪﻩ ﻭﻗﺎﻡ ﻣﻘﺎﻣﻪ ﻓﻠﻮ ﺃﺷﺒﻪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻮﺟﻮﺩﺓ ﺃﻭ ﺃﺷﻴﺎﺀ ﻣﻨـﻬﺎ‬
‫ﻟﺴﺪ ﻣﺴﺪﻩ ﻭﻗﺎﻡ ﻣﻘﺎﻣﻪ ﰲ ﺍﻟﻘﺪﻡ ﻭﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﺼﻔﺔ ﻭﺍﻻﺧﺘﺮﺍﻉ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺻﻔﺎﺕ ﺍﻟﻘﺪﱘ ﺳﺒﺤﺎﻧﻪ ﻭﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻳﺸﺒﻬﻬﺎ ﻣﻦ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻷﺣﺘﺎﺝ ﺇﱃ ﻣﺎ‬
‫ﺍﺣﺘﺎﺟﺖ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﻣﻜﻨﺔ ﻟﻮﺟﻮﺩ ﻗﺪﻡ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﰲ ﺫﻟﻚ ﺇﻣﺎ ﻗﺪﻡ ﺍﻟﻌﺎﱂ ﺃﻭ ﺣﺪﺙ‬
‫ﺍﻟﻘﺪﱘ ﻭﻛﻼﳘﺎ ﳏﺎﻝ ﻓﻤﺎ ﺃﺩﻯ ﺇﻟﻴﻪ ﳏﺎﻝ ‪ .‬ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ‪ ،‬ﰲ ﺍﻟﻨﺴﺨﺔ ﺍﳌﻄﺒﻮﻋﺔ ﺝ‪ 1‬ﺹ‪ 472-471-‬ﺑﺘﺤﻘﻴﻖ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ ﻣﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ ‪-1‬‬
‫‪ 255‬ﻧﻘﻼ ﻋﻦ ﺍﻻﻣﺎﻡ ﺃﲪﺪ " ﻭﻟﻴﺲ ﻣﻦ ﺍﷲ ﺷﻲﺀ ﳏﺪﻭﺩ " ﻭﻫﺬﺍ ﺍﻟﻨﺺ ﺻﺮﻳﺢ ﰲ‬
‫ﻧﻔﻲ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻻﻣﺎﻡ ﺃﲪﺪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰲ ﻛﺘﺎﺑﻨـﺎ‬
‫ﻫﺬﺍ ﻓﻴﻪ ﺍﻟﺘﺼﺮﻳﺢ ﰲ ﻧﻔﻲ ﺍﳊﺪ ﻭﺍﳊﺪﻭﺩ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻧﻔﺲ ﺍﻻﻣﺮ ﻧﻔﻴﺎ ﻣﻄﻠﻘـﺎ‬
‫ﻭﻟﻴﺲ ﻓﻘﻂ ﻧﻔﻴﺎ ﻻﺩﺭﺍﻛﻨﺎ ﳊﺪﻭﺩﻩ ﳓﻦ ﻭﻫﻮ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﳏﺪﻭﺩ ﻭﻟﻪ ﺟﻮﺍﻧﺐ ﲢﺪﻩ‬
‫ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺪﺍﺭﻣﻲ ﻭﺗﺒﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻏﲑﻩ ﻣﻦ ﺍ‪‬ﺴﻤﺔ ‪ ،‬ﺑﻞ ﺍﻟﻨﻘﻮﻝ ﻋﻦ‬
‫ﺃﲪﺪ ﺗﻨﻔﻲ ﺍﳊﺪ ﻭﺍﻟﻐﺎﻳﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣﻄﻠﻘﺎ ﻓﻼ ﻧﻨﺴﺐ ﷲ ﺣﺪﺍ ﻭﻫﻮ ﻣﻨﻔﻲ ﻋﻨـﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﻟﻴﺲ ﻟﺬﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﺣﺪﻭﺩ ﻭﻻ ﻏﺎﻳﺎﺕ ﻭﻻ ﺣﺪ ﻭﻻ ﻏﺎﻳﺔ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺃﲪﺪ‬
‫" ﻭﻻ ﻳﻮﺻﻒ ﺍﷲ ﺑﺄﻛﺜﺮ ﳑﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﺑﻼ ﺣﺪ ﻭﻻ ﻏﺎﻳـﺔ ﺫﻛـﺮﻩ ﺍﳋـﻼﻝ‬
‫ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ‬
‫ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻭﻏﲑﻫﻢ ﻋﻦ ﺣﻨﺒﻞ ﻋﻦ ﺃﲪﺪ ‪ .‬ﻭﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺃﲪﺪ " ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‬
‫ﺑﻼ ﺣﺪ " ‪ ،‬ﻗﻠﺖ ﻭ‪‬ﺬﺍ ﻳﺘﺒﲔ ﻛﺬﺏ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟـﺮﺍﺯﻱ‬
‫ﺍﳌﺴﻤﻰ ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ‪ " : 397-1‬ﰒ ﺇﻥ ﻛﺜﲑﺍ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ﻭﺍﳊـﺪﻳﺚ ﺃﻭ‬
‫ﺃﻛﺜﺮﻫﻢ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻧﻪ ﻓﻮﻕ ﲰﺎﻭﺍﺗﻪ ﻋﻠﻰ ﻋﺮﺷﻪ ﺑﺎﺋﻦ ﻣﻦ ﺧﻠﻘﻪ ﲝﺪ ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﱂ‬
‫ﻳﻄﻠﻖ ﻟﻔﻆ ﺍﳊﺪ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺃﻧﻜﺮ ﺍﳊﺪ " ‪ .‬ﻗﻠﺖ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻻﺧﲑﺓ ﻫﻲ ﺍﳌﻨﻘﻮﻟﺔ ﻋﻦ‬
‫ﺍﻟﺴﻠﻒ ﻭﻫﻮ ﺇﻧﻜﺎﺭ ﺍﳊﺪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ‪ ،‬ﻭﺃﻣﺎ ﻗـﻮﻝ ﺍﻟـﺪﺍﺭﻣﻲ ﺑﺎﳊـﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺃﻥ ﺍﷲ ﳛﺲ ﻓﻜﻠﻪ ﺑﺎﻃﻞ ﻣﺮﺩﻭﺩ ‪ .‬ﻗﺎﻝ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺍﻟﻘﺴﻄﻼﱐ ﰲ‬
‫ﺍﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ{ ﻭﻗﺪ ﺛﺒﺖ ﻋـﻦ ﺍﻹﻣـﺎﻡ‬
‫ﻣﺎﻟﻚ ﺃﻧﻪ ﺳﺌﻞ ﻛﻴﻒ ﺍﺳﺘﻮﻯ؟ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻏـﲑ ﳎﻬـﻮﻝ‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﺟـﺐ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ‪ ،‬ﻓﻘﻮﻟـﻪ‪ :‬ﻛﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ﺃﻱ ﻛﻴـﻒ‬
‫ﻣﻦ ﺻﻔﺎﺕ ﺍﳊﻮﺍﺩﺙ ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﳊﻮﺍﺩﺙ ﻓﺈﺛﺒﺎﺗﻪ ﰲ ﺻـﻔﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻳﻨﺎﰲ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻌﻘﻞ ﻓﻴﺠﺰﻡ ﺑﻨﻔﻴﻪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‬
‫ﺃﻱ ﺃﻧﻪ ﻣﻌﻠﻮﻡ ﺍﳌﻌﲎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻼﺋـﻖ ﺑـﻪ ﺗﻌـﺎﱃ‬
‫ﻭﺍﺟﺐ ﻷﻧﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﻛﺘﺒﻪ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋـﺔ ﺃﻱ ﺣـﺎﺩﺙ ﻷﻥ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻛﺎﻧﻮﺍ ﻋﺎﳌﲔ ﲟﻌﻨﺎﻩ ﺍﻟﻼﺋﻖ ﲝﺴﺐ ﺍﻟﻠﻐﺔ ﻓﻠـﻢ ﳛﺘـﺎﺟﻮﺍ‬
‫ﻟﻠﺴﺆﺍﻝ ﻋﻨﻪ ﻓﻠﻤﺎ ﺟﺎﺀ ﻣﻦ ﱂ ﳛﻂ ﺑﺄﻭﺿﺎﻉ ﻟﻐﺘﻬﻢ ﻭﻻ ﻟـﻪ ﻧﻮﺭ ﻛﻨﻮﺭﻫﻢ ﻳﻬﺪﻳـﻪ‬
‫ﻟﻨﻮﺭ ﺻﻔﺎﺕ ﺍﻟﺒﺎﺭﺉ ﺗﻌﺎﱃ ﺷﺮﻉ ﻳﺴﺄﻝ ﻋﻦ ﺫﻟﻚ ﻓﻜﺎﻥ ﺳﺆﺍﻟﻪ ﺳﺒﺒﹰﺎ ﻻﺷﺘﺒﺎﻫﻪ ﻋﻠﻰ‬
‫ﺍﻟﻨﺎﺱ ـ ﰒ ﻗﺎﻝ ـ ﻭﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﻮﺍﺀ ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﲟﻌﲎ ﺍﻋﺘﺪﻝ‬
‫ﺃﻱ ﻗﺎﻡ ﺑﺎﻟﻌﺪﻝ ﻭﺃﺻﻠﻪ ﻣﻦ ﻗﻮﻟﻪ‪} :‬ﺷﻬﺪ ﺍﷲ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ـ ﺇﱃ ﻗﻮﻟﻪ ـ ﻗﺎﺋﻤﺎ‬
‫ﺑﺎﻟﻘﺴﻂ ﻭﺍﻟﻌﺪﻝ{ ﻫﻮ ﺍﺳﺘﻮﺍﺅﻩ ﻭﻳﺮﺟﻊ ﻣﻌﻨﺎﻩ ﺇﱃ ﺃﻧﻪ ﺃﻋﻄﻰ ﺑﻌﺰﺗﻪ ﻛﻞ ﺷﺊ ﺧﻠﻘـﻪ‬
‫ﻣﻮﺯﻭﻧﺎ ﲝﻜﻤﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﳋﻠﻘﻪ ﺑﻮﺣﺪﺍﻧﻴﺘﻪ ﻭﻟﺬﻟـﻚ ﻗﺮﻧﻪ ﺑﻘﻮﻟﻪ‪} :‬ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ{ ﻭﺍﻻﺳﺘﻮﺍﺀ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺀﺍﻥ ﺍﺳﺘﻮﺍﺀﺍﻥ ﲰﺎﻭﻱ ﻭﻋﺮﺷـﻲ‬
‫ﻓﺎﻷﻭﻝ ﻣﻌﺪ‪‬ﻯ ﺑـ ﺇﱃ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﰒ ﺍﺳﺘﻮﻯ ﺇﱃ ﺍﻟﺴﻤﺎﺀ{ ﻭﺍﻟﺜﺎﱐ ﺑـ ﻋﻠﻰ ﻷﻧﻪ‬
‫ﺗﻌﺎﱃ ﻗﺎﻡ ﺑﺎﻟﻘﺴﻂ ﻣﺘﻌﺮﻓﺎ ﺑﻮﺣﺪﺍﻧﻴﺘﻪ ﰲ ﻋﺎﳌﲔ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﻋﺎﱂ ﺍﻷﻣﺮ ﻭﻫﻮ ﻋـﺎﱂ‬
‫ﺍﻟﺘﺪﺑﲑ ﻓﻜﺎﻥ ﺍﺳﺘﻮﺍﺅﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻟﻠﺘﺪﺑﲑ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭ‪‬ﺬﺍ ﻳﻔﻬﻢ ﺳـﺮ‬
‫ﺗﻌﺪﻳﺔ ﺍﻻﺳﺘﻮﺍﺀ ﺍﻟﻌﺮﺷﻲ ﺑـ ﻋﻠﻰ ﻷﻥ ﺍﻟﺘﺪﺑﲑ ﻟﻸﻣﺮ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺍﺳﺘﻌﻼﺀ ﻭﺍﺳﺘﻴﻼﺀ‬
‫ﻭﺍﻟﻌﺮﺵ ﺟﺴﻢ ﻛﺴﺎﺋﺮ ﺍﻷﺟﺴﺎﻡ ﲰﻲ ﺑﻪ ﻻﺭﺗﻔﺎﻋﻪ ﺃﻭ ﻟﻠﺘﺸﺒﻴﻪ ﺑﺴﺮﻳﺮ ﺍﳌﻠـﻚ ﻓـﺈﻥ‬
‫ﺍﻷﻣﻮﺭ ﻭﺍﻟﺘﺪﺍﺑﲑ ﺗﻨـﺰﻝ ﻣﻨﻪ‪.‬ﺍﻫـ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﳌﺎﻟﻜﻲ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺳﻠﻄﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻋﻘﻴﺪﺗﻪ‪ :‬ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍ‪‬ﻴﺪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟـﺬﻱ ﻗﺎﻟـﻪ‬
‫ﻭﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﺳﺘﻮﺍﺀ ﻣﻨـﺰﻫﺎ ﻋﻦ ﺍﳌﻤﺎﺳﺔ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻤﻜﻦ ﻭﺍﳊﻠـﻮﻝ‬
‫ﻭﺍﻻﻧﺘﻘﺎﻝ‪ ،‬ﻓﺘﻌﺎﱃ ﺍﷲ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﻋﻤﺎ ﻳﻘﻮﻟﻪ ﺃﻫﻞ ﺍﻟﻐﻲ ﻭﺍﻟﻀﻼﻝ‪ .‬ﺍﻫـ ﻗﺎﻝ ﺃﺑﻮ‬
‫ﺍﻟﺸﻴﺦ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻈﻤﺔ ﻟﻪ ﻣﺎ ﻧﺼﻪ ‪ :‬ﺃﺧﱪﻧﺎ ﺍﺑﻮ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ ﺣﺪﺛﻨﺎ ﺻﺎﱀ ﺑـﻦ‬
‫ﻣﺎﻟﻚ ﺍﳋﻮﺍﺭﺯﻣﻲ ) ﻛﺘﺎﺏ ﺍﻟﺜﻘﺎﺕ ﻻﺑﻦ ﺣﺒﺎﻥ ‪ 13647 -‬ﺻـﺎﱀ ﺑـﻦ ﻣﺎﻟـﻚ‬
‫ﺍﳋﻮﺍﺭﺯﻣﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺳﻜﻦ ﺑﻐﺪﺍﺩ ﻳﺮﻭﻯ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪ ﻭﺍﻟﻨﺎﺱ ﺛﻨﺎ ﻋﻨـﻪ‬
‫ﺃﺑﻮ ﻳﻌﻠﻰ ﻣﺴﺘﻘﻴﻢ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪ 4852 -‬ﺻﺎﱀ ﺑﻦ ﻣﺎﻟﻚ ﺃﺑﻮ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺳﻜﻦ ﺑﻐﺪﺍﺩ ﻭﺣﺪﺙ ‪‬ﺎ ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒـﺪ ﺍﷲ ﺍﳌﺎﺟﺸـﻮﻥ‬
‫ﻭﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺑﻦ ﺃﰉ ﺍﳌﺴﺎﻭﺭ ﻭﺻﺎﱀ ﺍﳌﺮﻱ ﻭﺃﰉ ﻋﺒﻴﺪﺓ ﺍﻟﻨﺎﺟﻲ ﻭﺣﻔﺺ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﻟﺒﺰﺍﺯ ﻭﺃﰉ ﻣﺴﻠﻢ ﻗﺎﺋﺪ ﺍﻷﻋﻤﺶ ﻭﻋﻴﺴﻰ ﺑﻦ ﻳﻮﻧﺲ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰉ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺨﺮﻣﻲ ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻐـﻮﻱ‬
‫ﻭﻛﺎﻥ ﺻﺪﻭﻗﺎ ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﺮﺳﻲ ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ ﺍﷲ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺣﺪﺛﻨﺎ ﺻﺎﱀ ﺑﻦ ﻣﺎﻟﻚ ﺣـﺪﺛﻨﺎ ﻋﺒـﺪ‬
‫ﺍﻷﻋﻠﻰ ﺑﻦ ﺃﰉ ﺍﳌﺴﺎﻭﺭ ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﻠﻘﻤﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ﻟﻘـﺪ‬
‫ﺻﻤﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺴﻌﺎ ﻭﻋﺸﺮﻳﻦ ﺃﻛﺜﺮ ﳑﺎ ﺻﻤﻨﺎ ﺛﻼﺛﲔ (‬
‫ﻗﺎﻝ ﻗﺮﺃ ﻋﻠﻴﻨﺎ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﰊ ﺳﻠﻤﺔ ﺍﳌﺎﺟﺸﻮﻥ) ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺃﰉ ﺳﻠﻤﺔ ﺍﳌﺎﺟﺸﻮﻥ ﺍﳌﺪﱏ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻭ ﻳﻘﺎﻝ ﺃﺑﻮ ﺍﻷﺻﺒﻎ ‪ ،‬ﺍﻟﻔﻘﻴـﻪ ‪،‬‬
‫ﻣﻮﱃ ﺁﻝ ﺍﳍﺪﻳﺮ ﺍﻟﻄﺒﻘﺔ ‪ :‬ﺍﻟﻄﺒﻘﺔ ‪ 7‬ﻣﻦ ﻛﺒﺎﺭ ﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋـﺔ ‪ ،‬ﻭ‬
‫ﺃﺑﻮ ﺣﺎﰎ ‪ ،‬ﻭ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻭ ﺍﻟﻨﺴﺎﺋﻰ ‪ :‬ﺛﻘﺔ ‪ .‬ﻭ ﻗﺎﻝ ﺍﺑﻦ ﺧﺮﺍﺵ ‪ :‬ﺻﺪﻭﻕ ﻗﺎﻝ ﳏﻤﺪ‬
‫ﺑﻦ ﺳﻌﺪ ‪ :‬ﻛﺎﻥ ﺛﻘﺔ ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﺃﺭﻭﻯ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ .‬ﻭ‬
‫ﻛﺎﻥ ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻭ ﺃﻗﺎﻡ ‪‬ﺎ ﺇﱃ ﺃﻥ ﺗﻮﰱ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭ ﺳﺘﲔ ﻭ ﻣﺌﺔ ﻭ ﺻـﻠﻰ ﻋﻠﻴـﻪ‬
‫ﺍﳌﻬﺪﻯ ‪ ،‬ﻭ ﺩﻓﻦ ﰱ ﻣﻘﺎﺑﺮ ﻗﺮﻳﺶ ‪ .‬ﻭ ﻛﺬﻟﻚ ﻗﺎﻝ ﺻﺎﱀ ﺑﻦ ﻣﺎﻟﻚ ﺍﳋـﻮﺍﺭﺯﻣﻰ ﻭ‬
‫ﻏﲑ ﻭﺍﺣﺪ ﰱ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ ‪ .‬ﻭ ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﰱ ﻛﺘﺎﺏ " ﺍﻟﺜﻘﺎﺕ " ‪ :‬ﻣﺎﺕ ﺳـﻨﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺳﺖ ﻭ ﺳﺘﲔ ﻭ ﻣﺌﺔ ‪ ،‬ﻭ ﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻭﺭﻋﺎ ﻣﺘﺎﺑﻌﺎ ﳌﺬﺍﻫﺐ ﺃﻫﻞ ﺍﳊﺮﻣﲔ ﻣﻔﺮﻋﺎ ﻋﻠﻰ‬
‫ﺃﺻﻮﳍﻢ ﺫﺍﺑﺎ ﻋﻨﻬﻢ ‪ .‬ﺭﻭﻯ ﻟﻪ ﺍﳉﻤﺎﻋﺔ ‪ .‬ﺍﻫـ‪ .‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ ‪ :‬ﻛﺎﻥ ﻧﺰﻫﺎ ‪،‬‬
‫ﺻﺎﺣﺐ ﺳﻨﺔ ‪ ،‬ﺛﻘﺔ ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺰﺍﺭ ‪ :‬ﺛﻘﺔ ‪ .‬ﻭ ﻗﺎﻝ ﺍﺑﻦ ﺃﰉ ﻣﺮﱘ ‪ :‬ﲰﻌـﺖ‬
‫ﺃﺷﻬﺐ ﻳﻘﻮﻝ ‪ :‬ﻫﻮ ﺃﻋﻠﻢ ﻣﻦ ﻣﺎﻟﻚ ‪ .‬ﻭ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻛﺎﻣﻞ ‪ :‬ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻛﺘـﺐ‬
‫ﻣﺼﻨﻔﻪ ﰱ ﺍﻷﺣﻜﺎﻡ ‪ .‬ﻳﺮﻭﻯ ﻋﻨﻪ ﺫﻟﻚ ﺍﺑﻦ ﻭﻫﺐ ‪ ،‬ﻭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﻭ ﻏﲑﳘﺎ ‪.‬‬
‫ﻭ ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﳊﻤﺎﻝ ‪ :‬ﻛﺎﻥ ﺛﺒﺘﺎ ﻣﺘﻘﻨﺎ ‪ .‬ﺍﻫـ ‪ .‬ﺭﺗﺒﺘﻪ ﻋﻨﺪ ﺍﺑﻦ ﺣﺠﺮ‬
‫‪:‬ﺛﻘﺔ ﺭﺗﺒﺘﻪ ﻋﻨﺪ ﺍﻟﺬﻫﱯ ‪ :‬ﻛﺎﻥ ﺇﻣﺎﻣﺎ ﻣﻌﻈﻤﺎ ( ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻋﻠﻢ ﺍﻥ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺍﻭﻻ ﱂ ﻳﺰﻝ ﺍﻭﻻ ﻭﻟﻴﺲ ﺑﺎﻷﻭﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻭﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻻﺷﻴﺎﺀ ﻭﻗﺪ ﻛﺎﻥ ﻫﻮ‬
‫ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﱂ ﻳﺰﻝ ﻟﻴﺲ ﺑﺎﻵﺧﺮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺁﺧﺮﺍ ﰒ ﻻ ﻳﻜﻮﻥ ﻭﻫﻮ ﺍﻻﺧﺮ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﻔﲎ ﻭﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻻ ﻳﺒﻴﺪ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﻻ ﺑﺪﺍﻳﺔ ﻟﻪ ﱂ ﳛﺪﺙ ﻛﻤـﺎ ﺣـﺪﺛﺖ‬
‫ﺍﻻﺷﻴﺎﺀ ﱂ ﻳﻜﻦ ﺻﻐﲑﺍ ﻓﻜﱪ ﻭﻻ ﺿﻌﻴﻔﺎ ﻓﻘﻮﻱ ﻭﻻ ﻧﺎﻗﺼﺎ ﻓﺘﻢ ﻭﻻ ﺟﺎﻫﻼ ﻓﻌﻠﻢ ﱂ‬
‫ﻳﺰﻝ ﻗﻮﻳﺎ ﻋﺎﻟﻴﺎ ﻛﺒﲑﺍ ﻣﺘﻌﺎﻟﻴﺎ ﱂ ﺗﺄﺕ ﻃﺮﻓﺔ ﻋﲔ ﻗﻂ ﺇﻻ ﻭﻫﻮ ﺍﷲ ﱂ ﻳﺰﻝ ﺭﺑـﺎ ﻭﻻ‬
‫ﻳﺰﺍﻝ ﺃﺑﺪﺍ ﻛﺬﻟﻚ ﻓﻴﻤﺎ ﻛﺎﻥ ﻭﻛﺬﻟﻚ ﻓﻴﻤﺎ ﺑﻘﻲ ﻳﻜـﻮﻥ ﻭﻛـﺬﻟﻚ ﻫـﻮ ﺍﻵﻥ ﱂ‬
‫ﻳﺴﺘﺤﺪﺙ ﻋﻠﻤﺎ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﻭﻻ ﻗﻮﺓ ﺑﻌﺪ ﻗﻮﺓ ﱂ ﺗﻜﻦ ﻓﻴﻪ ﻭﱂ ﻳﺘﻐﲑ ﻋﻦ‬
‫ﺣﺎﻝ ﺍﱃ ﺣﺎﻝ ﺑﺰﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ ﻷﻧﻪ ﱂ ﻳﺒﻖ ﻣﻦ ﺍﳌﻠﻚ ﻭﺍﻟﻌﻈﻤﺔ ﺷﻲﺀ ﺇﻻ ﻭﻫﻮ ﻓﻴﻪ‬
‫ﻭﻟﻦ ﻳﺰﻳﺪ ﺍﺑﺪﺍ ﻋﻦ ﺷﻲﺀ ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﳕﺎ ﻳﺰﻳﺪ ﻣﻦ ﺳﻴﻨﻘﺺ ﺑﻌﺪ ﺯﻳﺎﺩﺓ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ‬
‫ﺯﻳﺎﺩﺗﻪ ﻧﺎﻗﺼﺎ ﻭﺍﳕﺎ ﻳﺰﺩﺍﺩ ﻗﻮﺓ ﻣﻦ ﺳﻴﻀﻌﻒ ﺑﻌﺪ ﻗﻮﺗﻪ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺯﻳﺎﺩﺗﻪ ﻧﺎﻗﺼـﺎ‬
‫ﻭﺍﳕﺎ ﻳﺰﺩﺍﺩ ﻋﻠﻤﺎ ﻣﻦ ﺳﻴﺠﻬﻞ ﺑﻌﺪ ﻋﻠﻤﻪ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﻋﻠﻤﻪ ﺟﺎﻫﻼ ﻓﺄﻣﺎ ﺍﻟـﺪﺍﺋﻢ‬
‫ﺍﻟﺬﻱ ﻻ ﻧﻔﺎﺫ ﻟﻪ ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﺧﺎﻟﻖ ﻣﺎ ﻳﺮﻯ ﻭﻣﺎ ﻻ ﻳﺮﻯ ﻋﺎﱂ ﻛﻞ ﺷـﻲﺀ‬
‫ﺑﻐﲑ ﺗﻌﻠﻴﻢ ﻓﺈﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﻮﺍﺣﺪ ﰲ ﻛﻞ ﺷﻲﺀ ﺍﳌﺘﻮﺣﺪ ﺑﻜﻞ ﺷﻲﺀ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‬
‫ﻭﻛﻞ ﺷﻲﺀ ﻫﺎﻟﻚ ﺇﻻ ﻭﺟﻬﻪ ﻭﺭﺍﺟﻊ ﺍﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﺀ ﺃﻣﺮﻩ ﻭﱂ ﻳﻜﻦ ﺗﺒـﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﻣﻦ ﺷﻲﺀ ﻓﲑﺟﻊ ﺇﻟﻴﻪ ﻭﱂ ﻳﻜﻦ ﻗﺒﻠﻪ ﺷﻲﺀ ﻓﻴﻘﻀﻲ ﻋﻠﻴﻪ ﻻ ﻳﻨﺒﻐﻲ ﺍﻥ ﻳﻜـﻮﻥ‬
‫ﻣﻦ ﺻﻔﺘﻪ ﺍﻧﻪ ﱂ ﻳﻜﻦ ﻣﺮﺓ ﰒ ﻛﺎﻥ ﺇﳕﺎ ﺗﻠﻚ ﺻﻔﺔ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻟﻴﺲ ﺑﺼﻔﺔ ﺍﳋﺎﻟﻖ ﻷﻧﻪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺧﻠﻖ ﻭﱂ ﻳﻜﻦ ﳜﻠﻖ ﻭﺑﺪﺃ ﻭﱂ ﻳﺒﺪﺃ ﻓﻜﻤﺎ ﱂ ﻳﺒﺪﺃ ﻓﻜﺬﻟﻚ ﻻ ﻳﻔﲎ ﻭﻛﻤﺎ ﻻ ﻳﻔﲎ ﻭﻻ‬
‫ﻳﺒﻠﻰ ﻓﻜﺬﻟﻚ ﻭﻋﺰﺓ ﻭﺟﻬﻪ ﱂ ﻳﺰﻝ ﺭﺑﺎ ﻭﺇﳕﺎ ﻳﺒﻠﻰ ﻭﳝﻮﺕ ﻣﻦ ﻛﺎﻥ ﻗﺒﻞ ﺣﻴﺎﺗﻪ ﻣﻴﺘـﺎ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﻨﺘﻢ ﺃﻣﻮﺗﺎ ﻓﺄﺣﻴﻜﻢ ﰒ ﳝﻴﺘﻜﻢ ﰒ ﳛﻴﻴﻜﻢ ﰒ ﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ ﻭﻗـﺎﻝ‬
‫ﺗﻌﺎﱃ ﺭﺑﻨﺎ ﺃﻣﺘﻨﺎ ﺍﺛﻨﺘﲔ ﻭﺃﺣﻴﻴﺘﻨﺎ ﺍﺛﻨﺘﲔ ﻓﻜﻠﺘﺎﳘﺎ ﻣﻮﺗﺘﺎﻥ ﺭﺑﻨﺎ ﱂ ﻳﻜﻦ ﻣﻴﺘـﺎ ﻓﺤﻴـﻲ‬
‫ﻭﻛﺬﻟﻚ ﻫﻮ ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﻫﻮ ﺭﺏ ﺍﳋﻠﻖ ﻗﺒﻞ ﺍﻥ ﳜﻠﻘﻬﻢ ﻛﻤﺎ ﻫﻮ ﺭ‪‬ﻢ ﺑﻌﺪ‬
‫ﺍﻥ ﺧﻠﻘﻬﻢ ﻭﻗﺪ ﺍﺣﺎﻁ ‪‬ﻢ ﻗﺒﻞ ﺧﻠﻘﻬﻢ ﻋﻠﻤﺎ ﻭﺃﺣﺼﺎﻫﻢ ﻋﺪﺩﺍ ﻭﺃﺛﺒﺘﻬﻢ ﻛﺘﺎﺑﺎ ﻓﻜﺎﻥ‬
‫ﻣﻦ ﺍﻣﺮﻩ ﰲ ﺗﻘﺪﻳﺮﻩ ﺇﻳﺎﻫﻢ ﻗﺒﻞ ﺍﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻣﺎﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻣﺮﻫﻢ ﺑﻌﺪﻣﺎ ﻛﺎﻧﻮﺍ‬
‫ﻟﻴﺲ ﺧﻠﻘﻪ ﺍﻳﺎﻫﻢ ﺑﺎﻋﻈﻢ ﰲ ﻣﻠﻜﻪ ﻣﻦ ﺗﻘﺪﻳﺮﻩ ﺫﻟﻚ ﻣﻨﻬﻢ ﻗﺒﻞ ﺍﻥ ﻳﻜﻮﻧﻮﺍ ﺑﻌﻠﻤﻪ ﺇﳕﺎ‬
‫ﻫﻮ ﻋﻠﻤﻪ ﻭﻓﻌﻠﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﺣﺪ ﺍﻥ ﻳﻘﺪﺭ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻤﺎ ﻗﺪﺭﻩ ﻭﻫﻮ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﻗﺒﻞ ﺍﻥ ﻳﺄﰐ ﻭﻫﻮ ﻣﺎﻟﻜﻪ ﺣﲔ ﻳﺄﰐ ﱂ ﻳﻜﻦ ﺍﳋﻠﻖ ﺷﻴﺌﺎ ﻗﺒﻞ ﺍﻥ ﳜﻠﻘﻬﻢ ﺣﱴ ﺧﻠﻘﻬﻢ‬
‫ﰒ ﻳﺮﺩﻫﻢ ﺍﱃ ﺍﻥ ﻻ ﻳﻜﻮﻧﻮﺍ ﺷﻴﺌﺎ ﰒ ﻳﻌﻴﺪ ﺧﻠﻘﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ ﻛﻤﺎ ﺑﺪﺃﻧﺎ ﺃﻭﻝ ﺧﻠـﻖ‬
‫ﻧﻌﻴﺪﻩ ﻓﻬﻮ ﺍﺑﺘﺪﻉ ﺍﳋﻠﻖ ﻭﺍﺑﺘﺪﺃﻫﻢ ﻭﻋﻠﻢ ﻗﺒﻞ ﺍﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺎ ﻳﺼﲑﻭﻥ ﺇﻟﻴﻪ ﰒ ﻫﲔ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺗﻜﻮﻳﻨﻬﻢ ﻋﻠﻴﻪ ﻗﺎﻝ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺒﺪﺅﺍ ﺍﳋﻠﻖ ﰒ ﻳﻌﻴﺪﻩ ﻭﻫﻮ ﺍﻫﻮﻥ ﻋﻠﻴﻪ ﻭﻟـﻴﺲ‬
‫ﺑﺄﻫﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺷﻲﺀ ﻭﻟﻜﻨﻪ ﻗﺎﻝ ﺫﻟﻚ ﻣﺜﻼ ﻭﻋﱪﺓ ﻟﻴﻌﺮﻑ ﺍﻟﻌﺒﺎﺩ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻣﻦ‬
‫ﺍﻟﻘﺪﺭﺓ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻻﻋﻠﻰ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺷﻲﺀ ﺍﻫﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺷﻲﺀ ﻭﺇﺫﺍ ﺍﺭﺍﺩ ﺷـﻴﺌﺎ‬
‫ﻳﻘﻮﻝ ﻛﻦ ﻓﻴﻜﻮﻥ ﺇﳕﺎ ﻫﻮ ﻛﻠﻤﺔ ﻟﻴﺲ ﳍﺎ ﻋﻠﻴﻪ ﻣﺆﻭﻧﺔ ﻻ ﻳﺒﻌﺪ ﻋﻠﻴﻬﺎ ﻛﺒﲑ ﻭﻻ ﻳﻘـﻞ‬
‫ﻋﻠﻴﻬﺎ ﺻﻐﲑ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻻﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻛﺨﻠﻖ ﺃﺻﻐﺮ ﺧﻠﻘﻪ ﻗـﺎﻝ ﻣـﺎ‬
‫ﺧﻠﻘﻜﻢ ﻭﻻ ﺑﻌﺜﻜﻢ ﺇﻻ ﻛﻨﻔﺲ ﻭﺍﺣﺪﺓ ﻗﺎﻝ ﺇﻥ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺣﺪﺓ ﻭﻗﺎﻝ ﻭﻣﺎ‬
‫ﺃﻣﺮﻧﺎ ﺇﻻ ﻭﺣﺪﺓ ﻛﻠﻤﺢ ﺑﺎﻟﺒﺼﺮ ﻓﻬﺬﺍ ﻛﻠﻪ ﻛﻦ ﻓﻴﻜﻮﻥ ﻓﺴﺒﺤﻦ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻣﻠﻜﻮﺕ‬
‫ﻛﻞ ﺷﻲﺀ ﻭﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ ﻏﻴﺐ ﺍﻟﻐﻴﻮﺏ ﻋﻦ ﺧﻠﻘﻪ ﻭﱂ ﻳﻐﻴﺒﻬﺎ ﻋﻦ ﻧﻔﺴﻪ ﻋﻠﻤﻪ ‪‬ـﺎ‬
‫ﻗﺒﻞ ﺍﻥ ﺗﻜﻮﻥ ﻛﻌﻠﻤﻪ ‪‬ﺎ ﺑﻌﺪﻣﺎ ﻛﺎﻧﺖ ﻣﺎ ﻋﻠﻢ ﺍﻧﻪ ﻛﺎﺋﻦ ﻗﺪ ﻗﻀﻰ ﺍﻥ ﻳﻜﻮﻥ ﻭﺫﻟﻚ‬
‫ﺍﻧﻪ ﻗﺪ ﻛﺘﺐ ﻣﺎ ﻋﻠﻢ ﻭﻗﻀﻰ ﻣﺎ ﻛﺘﺐ ﱂ ﻳﻜﺘﺐ ﻣﺎ ﻋﻠﻢ ﺗﺬﻛﺮﺍ ﻭﱂ ﻳـﺰﺩﺩ ﲞﻠﻘـﻪ‬
‫ﺑﻌﺪﻣﺎ ﺧﻠﻘﻬﻢ ﻋﻠﻤﺎ ﻳﺰﻳﺪﻩ ﺍﱃ ﻣﻠﻜﻪ ﺷﻴﺌﺎ ﻭﻫﻮ ﺍﻟﻐﲏ ﻋﻨﻬﻢ ﲟﻠﻜﻪ ﺍﻟﺬﻱ ﺑﻪ ﺧﻠﻘﻬـﻢ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻗﺎﻝ ﺇﻥ ﻳﺸﺄ ﻳﺬﻫﺒﻜﻢ ﻭﻳﺄﺕ ﲞﻠﻖ ﺟﺪﻳﺪ ﻭﻣﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﺑﻌﺰﻳﺰ ﻫﻮ ﺃﺑﺪ ﺍﻷﺑـﺪ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺍﺣﺪ ‪ .‬ﻗﺎﻝ ﺍﻟﻜﻼﺑﺎﺫﻱ ‪:‬‬
‫ﺍﺟﺘﻤﻌﺖ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ ﺃﺣﺪ ﻓﺮﺩ ﺻﻤﺪ ﻗﺪﱘ ﻋﺎﱂ ﻗﺎﺩﺭ ﺣﻲ ﲰﻴﻊ‬
‫ﺑﺼﲑ ﻋﺰﻳﺰ ﻋﻈﻴﻢ ﺟﻠﻴﻞ ﻛﺒﲑ ﺟﻮﺍﺩ ﺭﺅﻭﻑ ﻣﺘﻜﱪ ﺟﺒﺎﺭ ﺑﺎﻕ ﺃﻭﻝ ﺇﻟـﻪ ﺳـﻴﺪ‬
‫ﻣﺎﻟﻚ ﺭﺏ ﺭﲪﻦ ﺭﺣﻴﻢ ﻣﺮﻳﺪ ﺣﻜﻴﻢ ﻣﺘﻜﻠﻢ ﺧﺎﻟﻖ ﺯﺭﺍﻕ ﻣﻮﺻﻮﻑ ﺑﻜـﻞ ﻣـﺎ‬
‫ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻣﻦ ﺻﻔﺎﺗﻪ ﻣﺴﻤﻰ ﺑﻜﻞ ﻣﺎ ﲰﻰ ﺑﻪ ﻧﻔﺴﻪ ﱂ ﻳﺰﻝ ﻗﺪﳝﺎ ﺑﺄﲰﺎﺋـﻪ‬
‫ﻭﺻﻔﺎﺗﻪ ﻏﲑ ﻣﺸﺒﻪ ﻟﻠﺨﻠﻖ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻻ ﺗﺸﺒﻪ ﺫﺍﺗﻪ ﺍﻟﺬﻭﺍﺕ ﻭﻻ ﺻـﻔﺘﻪ‬
‫ﺍﻟﺼﻔﺎﺕ ﻻ ﳚﺮﻱ ﻋﻠﻴﻪ ﺷﺊ ﻣﻦ ﲰﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺣـﺪﺛﻬﻢ ﱂ ﻳـﺰﻝ‬
‫ﺳﺎﺑﻘﺎ ﻣﺘﻘﺪﻣﺎ ﻟﻠﻤﺤﺪﺛﺎﺕ ﻣﻮﺟﻮﺩﺍ ﻗﺒﻞ ﻛﻞ ﺷﺊ ﻻ ﻗﺪﱘ ﻏﲑﻩ ﻭﻻ ﺇﻟﻪ ﺳﻮﺍﻩ ﻟﻴﺲ‬
‫ﲜﺴﻢ ﻭﻻ ﺷﺒﺢ ﻭﻻ ﺻﻮﺭﺓ ﻭﻻ ﺷﺨﺺ ﻭﻻ ﺟﻮﻫﺮ ﻭﻻ ﻋﺮﺽ ﻻ ﺍﺟﺘﻤﺎﻉ ﻟﻪ ﻭﻻ‬
‫ﺍﻓﺘﺮﺍﻕ ﻻ ﻳﺘﺤﺮﻙ ﻭﻻ ﻳﺴﻜﻦ ﻭﻻ ﻳﻨﻘﺺ ﻭﻻ ﻳﺰﺩﺍﺩ ﻟﻴﺲ ﺑﺬﻱ ﺃﺑﻌﺎﺽ ﻭﻻ ﺃﺟﺰﺍﺀ‬
‫ﻭﻻ ﺟﻮﺍﺭﺡ ﻭﻻ ﺃﻋﻀﺎﺀ ﻭﻻ ﺑﺬﻱ ﺟﻬﺎﺕ ﻭﻻ ﺃﻣﺎﻛﻦ ﻻ ﲡﺮﻱ ﻋﻠﻴﻪ ﺍﻵﻓﺎﺕ ﻭﻻ‬
‫ﺗﺎﺧﺬﻩ ﺍﻟﺴﻨﺎﺕ ﻭﻻ ﺗﺪﺍﻭﻟﻪ ﺍﻷﻭﻗﺎﺕ ﻭﻻ ﺗﻌﻴﻨﻪ ﺍﻹﺷﺎﺭﺍﺕ ﻻ ﳛﻮﻳﻪ ﻣﻜـﺎﻥ ﻭﻻ‬
‫ﳚﺮﻱ ﻋﻠﻪ ﺯﻣﺎﻥ ﻻ ﲡﻮﺯ ﻋﻠﻴﻪ ﺍﳌﻤﺎﺳﺔ ﻭﻻ ﺍﻟﻌﺰﻟﺔ ﻭﻻ ﺍﳊﻠـﻮﻝ ﰲ ﺍﻷﻣـﺎﻛﻦ ﻻ‬
‫ﲢﻴﻂ ﺑﻪ ﺍﻷﻓﻜﺎﺭ ﻭﻻ ﲢﺠﺒﻪ ﺍﻷﺳﺘﺎﺭ ﻭﻻ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻜﱪﺍﺀ ﰲ‬
‫ﻛﻼﻡ ﻟﻪ ﱂ ﻳﺴﺒﻘﻪ ﻗﺒﻞ ﻭﻻ ﻳﻘﻄﻌﻪ ﺑﻌﺪ ﻭﻻ ﻳﺼﺎﺩﺭﻩ ﻣﻦ ﻭﻻ ﻳﻮﺍﻓﻘـﻪ ﻋـﻦ ﻭﻻ‬
‫ﻳﻼﺻﻘﻪ ﺇﱃ ﻭﻻ ﳛﻠﻪ ﰲ ﻭﻻ ﻳﻮﻗﻔﻪ ﺇﺫ ﻭﻻ ﻳﺆﺍﻣﺮﻩ ﺇﻥ ﻭﻻ ﻳﻈﻠﻪ ﻓﻮﻕ ﻭﻻ ﻳﻘﻠـﻪ‬
‫ﲢﺖ ﻭﻻ ﻳﻘﺎﺑﻠﻪ ﺣﺬﺍﺀ ﻭﻻ ﻳﺰﺍﲪﻪ ﻋﻨﺪ ﻭﻻ ﻳﺄﺧﺬﻩ ﺧﻠﻒ ﻭﻻ ﳛـﺪﻩ ﺃﻣـﺎﻡ ﻭﻻ‬
‫ﻳﻈﻬﺮﻩ ﻗﺒﻞ ﻭﻻ ﻳﻔﻨﻴﻪ ﺑﻌﺪ ﻭﻻ ﳚﻤﻌﻪ ﻛﻞ ﻭﻻ ﻳﻮﺟﺪﻩ ﻛﺎﻥ ﻭﻻ ﻳﻔﻘﺪﻩ ﻟـﻴﺲ ﻭﻻ‬
‫ﻳﺴﺘﺮﻩ ﺧﻔﺎﺀ ﺗﻘﺪﻡ ﺍﳊﺪﺙ ﻗﺪﻣﻪ ﻭﺍﻟﻌﺪﻡ ﻭﺟﻮﺩﻩ ﻭﺍﻟﻐﺎﻳﺔ ﺃﺯﻟﻪ ﺇﻥ ﻗﻠﺖ ﻣﱴ ﻓﻘـﺪ‬
‫ﺳﺒﻖ ﺍﻟﻮﻗﺖ ﻛﻮﻧﻪ ﻭﺇﻥ ﻗﻠﺖ ﻗﺒﻞ ﻓﺎﻟﻘﺒﻞ ﺑﻌﺪﻩ ﻭﺇﻥ ﻗﻠﺖ ﻫﻮ ﻓﺎﳍﺎﺀ ﻭﺍﻟﻮﺍﻭ ﺧﻠﻘﻪ‬
‫ﻭﺇﻥ ﻗﻠﺖ ﻛﻴﻒ ﻓﻘﺪ ﺍﺣﺘﺠﺐ ﻋﻦ ﺍﻟﻮﺻﻒ ﺑﺎﻟﻜﻴﻔﻴﺔ ﺫﺍﺗﻪ ﻭﺇﻥ ﻗﻠﺖ ﺃﻳﻦ ﻓﻘـﺪ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺗﻘﺪﻡ ﺍﳌﻜﺎﻥ ﻭﺟﻮﺩﻩ ﻭﺇﻥ ﻗﻠﺖ ﻣﺎ ﻫﻮ ﻓﻘﺪ ﺑﺎﻳﻦ ﺍﻷﺷﻴﺎﺀ ﻫﻮﻳﺘﻪ ﻻ ﳚﺘﻤﻊ ﺻﻔﺘﺎﻥ‬
‫ﻟﻐﲑﻩ ﰲ ﻭﻗﺖ ﻭﻻ ﻳﻜﻮﻥ ‪‬ﻤﺎ ﻋﻠﻰ ﺍﻟﺘﻀﺎﺩ ﻓﻬﻮ ﺑﺎﻃﻦ ﰲ ﻇﻬـﻮﺭﻩ ﻇـﺎﻫﺮ ﰲ‬
‫ﺍﺳﺘﻨﺎﺭﻩ ﻓﻬﻮ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺒﺎﻃﻦ ﺍﻟﻘﺮﻳﺐ ﺍﻟﺒﻌﻴﺪ ﺍﻣﺘﻨﺎﻋﺎ ﺑﺬﻟﻚ ﻣﻦ ﺍﳋﻠﻖ ﺃﻥ ﻳﺸﺒﻬﻮﻩ‬
‫ﻓﻌﻠﻪ ﻣﻦ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ﻭﺗﻔﻬﻴﻤﻪ ﻣﻦ ﻏﲑ ﻣﻼﻗﺎﺓ ﻭﻫﺪﺍﻳﺘﻪ ﻣﻦ ﻏﲑ ﺇﳝﺎﺀ ﻻ ﺗﻨﺎﺯﻋـﻪ‬
‫ﺍﳍﻤﻢ ﻭﻻ ﲣﺎﻟﻄﻪ ﺍﻷﻓﻜﺎﺭ ﻟﻴﺲ ﻟﺬﺍﺗﻪ ﺗﻜﻴﻴﻒ ﻭﻻ ﻟﻔﻌﻠﻪ ﺗﻜﻠﻴﻒ ﻭﺃﲨﻌﻮﺍ ﻋﻠـﻰ‬
‫ﺃﻧﻪ ﻻ ﺗﺪﺭﻛﻪ ﺍﻟﻌﻴﻮﻥ ﻭﻻ ‪‬ﺠﻢ ﻋﻠﻴﻪ ﺍﻟﻈﻨﻮﻥ ﻭﻻ ﺗﺘﻐﲑ ﺻﻔﺎﺗﻪ ﻭﻻ ﺗﺘﺒﺪﻝ ﺃﲰﺎﺅﻩ‬
‫ﱂ ﻳﺰﻝ ﻛﺬﻟﻚ ﻭﻻ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﺑﻜﻞ‬
‫ﺷﺊ ﻋﻠﻴﻢ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﺊ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﺷﺮﺡ ﻗﻮﳍﻢ ﰲ‬
‫ﺍﻟﺼﻔﺎﺕ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﷲ ﺻﻔﺎﺕ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ‪‬ﺎ ﻣﻮﺻﻮﻑ ﻣﻦ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﻌﺰ ﻭﺍﳊﻠﻢ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍﳉﱪﻭﺕ ﻭﺍﻟﻘﺪﻡ ﻭﺍﳊﻴـﺎﺓ‬
‫ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﻭﺍﻟﻜﻼﻡ ﻭﺃ‪‬ﺎ ﻟﻴﺴﺖ ﺑﺄﺟﺴﺎﻡ ﻭﻻ ﺃﻋﺮﺍﺽ ﻭﻻ ﺟﻮﺍﻫﺮ ﻛﻤـﺎ‬
‫ﺃﻥ ﺫﺍﺗﻪ ﻟﻴﺲ ﲜﺴﻢ ﻭﻻ ﻋﺮﺽ ﻭﻻ ﺟﻮﻫﺮ ﻭﺃﻥ ﻟﻪ ﲰﻌﺎ ﻭﺑﺼﺮﺍ ﻭﻭﺟﻬﺎ ﻭﻳﺪﺍ ﻋﻠﻰ‬
‫ﺍﳊﻘﻴﻘﺔ ﻟﻴﺲ ﻛﺎﻷﲰﺎﻉ ﻭﺍﻷﺑﺼﺎﺭ ﻭﺍﻷﻳﺪﻱ ﻭﺍﻟﻮﺟﻮﻩ ﻭﺃﲨﻌﻮﺍ ﺃ‪‬ﺎ ﺻـﻔﺎﺕ ﷲ‬
‫ﻭﻟﻴﺲ ﲜﻮﺍﺭﺡ ﻭﻻ ﺃﻋﻀﺎﺀ ﻭﻻ ﺃﺟﺰﺍﺀ ﻭﺃﲨﻌﻮﺍ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻫﻲ ﻫـﻮ ﻭﻻ ﻏـﲑﻩ‬
‫ﻭﻟﻴﺲ ﻣﻌﲎ ﺇﺛﺒﺎ‪‬ﺎ ﺃﻧﻪ ﳏﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻭﺍﻧﻪ ﻳﻔﻌﻞ ﺍﻷﺷﻴﺎﺀ ‪‬ﺎ ﻭﻟﻜﻦ ﻣﻌﻨﺎﻫـﺎ ﻧﻔـﻰ‬
‫ﺃﺿﺪﺍﺩﻫﺎ ﻭﺇﺛﺒﺎ‪‬ﺎ ﰲ ﺃﻧﻔﺴﻬﺎ ﻭﺃ‪‬ﺎ ﻗﺎﺋﻤﺎﺕ ﺑﻪ ﻟﻴﺲ ﻣﻌﲎ ﺍﻟﻌﻠﻢ ﻧﻔﻰ ﺍﳉﻬﻞ ﻓﻘﻂ‬
‫ﻭﻻ ﻣﻌﲎ ﺍﻟﻘﺪﺭﺓ ﺑﻨﻔﻲ ﺍﻟﻌﺠﺰ ﻭﻟﻜﻦ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﻟﻮ ﻛﺎﻥ ﺑﻨﻔﻲ ﺍﳉﻬﻞ‬
‫ﻋﺎﳌﺎ ﻭﺑﻨﻔﻲ ﺍﻟﻌﺠﺰ ﻗﺎﺩﺭﺍ ﻟﻜﺎﻥ ﺍﳌﺮﺍﺩ ﻧﻔﻲ ﺍﳉﻬﻞ ﻭﺍﻟﻌﺠﺰ ﻋﻨﻪ ﻋﺎﳌـﺎ ﻭﻗـﺎﺩﺭﺍ‬
‫ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ ﻭﻟﻴﺲ ﻭﺻﻔﻨﺎ ﻟﻪ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺻﻔﺔ ﻟﻪ ﺑـﻞ ﻭﺻـﻔﻨﺎ‬
‫ﺻﻔﺘﻨﺎ ﻭﺣﻜﺎﻳﺔ ﻋﻦ ﺻﻔﺔ ﻗﺎﺋﻤﺔ ﺑﻪ ﻭﻣﻦ ﺟﻌﻞ ﺻﻔﺔ ﺍﷲ ﻭﺻﻔﺔ ﻟﻪ ﻣـﻦ ﻏـﲑ ﺍﻥ‬
‫ﻳﺜﺒﺖ ﷲ ﺻﻔﺔ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻓﻬﻮ ﻛﺎﺫﺏ ﻋﻠﻴﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﺫﺍﻛﺮ ﻟﻪ ﺑﻐﲑ ﻭﺻـﻔﻪ‬
‫ﻭﻟﻴﺲ ﻫﺬﺍ ﻛﺎﻟﺬﻛﺮ ﻓﻴﻜﻮﻥ ﻣﺬﻛﻮﺭﺍ ﺑﺬﻛﺮ ﰲ ﻏﲑﻩ ﻷﻥ ﺍﻟﺬﻛﺮ ﺻﻔﺔ ﺍﻟـﺬﺍﻛﺮ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻟﻴﺲ ﺑﺼﻔﺔ ﻟﻠﻤﺬﻛﻮﺭ ﻭﺍﳌﺬﻛﻮﺭ ﻣﺬﻛﻮﺭ ﺑﺬﻛﺮ ﺍﻟـﺬﺍﻛﺮ ﻭﺍﳌﻮﺻـﻮﻑ ﻟـﻴﺲ‬
‫ﲟﻮﺻﻮﻑ ﺑﻮﺻﻒ ﺍﻟﻮﺍﺻﻒ ﻭﻟﻮ ﻛﺎﻥ ﻭﺻﻒ ﺍﻟﻮﺍﺻﻒ ﺻﻔﺔ ﻟﻪ ﻟﻜﺎﻧﺖ ﺃﻭﺻﺎﻑ‬
‫ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻜﻔﺮ ﺻﻔﺎﺕ ﻟﻪ ﻛﻨﺤﻮ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻷﻧﺪﺍﺩ ﻭﻗﺪ ﻧﺰﻩ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻧﻔﺴﻪ ﻋﻦ ﻭﺻﻔﻬﻢ ﻟﻪ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ﻓﻬﻮ ﺟﻞ ﻭﻋﺰ ﻣﻮﺻﻮﻑ‬
‫ﺑﺼﻔﺔ ﻗﺎﺋﻤﺔ ﺑﻪ ﻟﻴﺴﺖ ﺑﺒﺎﺋﻨﺔ ﻋﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﺸﺊ ﻣـﻦ ﻋﻠﻤـﺔ‬
‫ﻭﻗﺎﻝ ﺃﻧﺰﻟﻪ ﺑﻌﻠﻤﺔ ﻭﻗﺎﻝ ﻭﻣﺎ ﲢﻤﻞ ﻣﻦ ﺃﻧﺜﻰ ﻭﻻ ﺗﻀﻊ ﺇﻻ ﺑﻌﻠﻤﻪ ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﻘﻮﺓ‬
‫ﺍﳌﺘﲔ ﺫﻭ ﺍﻟﻔﻀﻞ‬

‫ﺍﻟﻌﻈﻴﻢ ﻓﺎﷲ ﺍﻟﻌﺰﺓ ﲨﻴﻌﺎ ﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ﻭﺃﲨﻌﻮﺍ ﺃ‪‬ﺎ ﻻ ﺗﺘﻐﺎﻳﺮ ﻭﻻ ﺗﺘﻤﺎﺛـﻞ‬
‫ﻭﻟﻴﺲ ﻋﻠﻤﻪ ﻗﺪﺭﺗﻪ ﻭﻻ ﻏﲑ ﻗﺪﺭﺗﻪ ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ﻣﻦ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻮﺟﻪ‬
‫ﻭﺍﻟﻴﺪ ﻟﻴﺲ ﲰﻌﻪ ﺑﺼﺮﻩ ﻭﻻ ﻏﲑ ﺑﺼﺮﻩ ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻫﻲ ﻫﻮ ﻭﻻ ﻏﲑﻩ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ‬
‫ﺍﻹﺗﻴﺎﻥ ﻭﺍ‪‬ﺊ ﻭﺍﻟﻨﺰﻭﻝ ﻓﻘﺎﻝ ﺍﳉﻤﻬﻮﺭ ﻣﻨﻬﻢ ﺇ‪‬ﺎ ﺻﻔﺎﺕ ﻟﻪ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﻪ ﻭﻻ ﻳﻌـﱪ‬
‫ﻋﻨﻬﺎ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﺮﻭﺍﻳﺔ ﻭﳚﺐ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﻭﻻ ﳚﺐ ﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ ﻭﻗـﺎﻝ‬
‫ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻮﺍﺳﻄﻲ ﻛﻤﺎ ﺃﻥ ﺫﺍﺗﻪ ﻏﲑ ﻣﻌﻠﻮﻟﺔ ﻛﺬﻟﻚ ﺻﻔﺎﺗﻪ ﻏـﲑ ﻣﻌﻠﻮﻟـﺔ‬
‫ﻭﺇﻇﻬﺎﺭ ﺍﻟﺼﻤﺪﻳﺔ ﺇﻳﺎﺱ ﻋﻦ ﺍﳌﻄﺎﻟﻌﺔ ﻋﻠﻰ ﺷﺊ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺼـﻔﺎﺕ ﺃﻭ ﻟﻄـﺎﺋﻒ‬
‫ﺍﻟﺬﺍﺕ ﻭﺃﻭﳍﺎ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ ﻣﻌﲎ ﺍﻹﺗﻴﺎﻥ ﻣﻨﻪ ﺇﻳﺼﺎﻟﻪ ﻣﺎ ﻳﺮﻳﺪ ﺇﻟﻴﻪ ﻭﻧﺰﻭﻟﻪ ﺇﱃ ﺍﻟﺸﺊ‬
‫ﺇﻗﺒﺎﻟﻪ ﻋﻠﻴﻪ ﻭﻗﺮﺑﻪ ﻛﺮﺍﻣﺘﻪ ﻭﺑﻌﺪﻩ ﺇﻫﺎﻧﺘﻪ ﻭﻋﻠﻰ ﻫﺬﺍ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺼـﻔﺎﺕ ﺍﳌﺘﺸـﺎ‪‬ﺔ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺃﻧﻪ ﱂ ﻳﺰﻥ ﺧﺎﻟﻘﺎ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃﻧﻪ ﱂ ﻳﺰﻝ ﺧﺎﻟﻘﺎ ﻓﻘـﺎﻝ‬
‫ﺍﳉﻤﻬﻮﺭ ﻣﻨﻬﻢ ﻭﺍﻷﻛﺜﺮﻭﻥ ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻨﻬﻢ ﻭﺍﻟﻜﺒﺎﺭ ﺇﻧﻪ ﻻ ﳚـﻮﺯ ﺃﻥ ﳛـﺪﺙ ﷲ‬
‫ﺗﻌﺎﱃ ﺻﻔﺔ ﱂ ﻳﺴﺘﺤﻘﻬﺎ ﻓﻴﻤﺎ ﱂ ﻳﺰﻝ ﻭﺇﻧﻪ ﱂ ﻳﺴﺘﺤﻖ ﺍﺳﻢ ﺍﳋﺎﻟﻖ ﳋﻠﻘﻪ ﺍﳋﻠﻖ ﻭﻻ‬
‫ﻹﺣﺪﺍﺙ ﺍﻟﱪﺍﻳﺎ ﺍﺳﺘﺤﻖ ﺍﺳﻢ ﺍﻟﺒﺎﺭﺉ ﻭﻻ ﺑﺘﺼﻮﻳﺮ ﺍﻟﺼﻮﺭ ﺍﺳﺘﺤﻖ ﺍﺳﻢ ﺍﳌﺼﻮﺭ ﻭﻟﻮ‬
‫ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﻧﺎﻗﺼﺎ ﻓﻴﻤﺎ ﱂ ﻳﺰﻝ ﻭﰎ ﺑﺎﳋﻠﻖ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ‬
‫ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﷲ ﺗﻌﺎﱃ ﱂ ﻳﺰﻝ ﺧﺎﻟﻘﺎ ﺑﺎﺭﺋﺎ ﻣﺼﻮﺭﺍ ﻏﻔﻮﺭﺍ ﺭﺣﻴﻤﺎ ﺷﻜﻮﺭﺍ ﻭﻛﺬﻟﻚ ﲨﻴﻊ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﻭﺻﻒ ‪‬ﺎ ﻧﻔﺴﻪ ﻳﻮﺻﻒ ‪‬ﺎ ﻛﻠﻬﺎ ﰲ ﺍﻷﺯﻝ ﻛﻤـﺎ ﻳﻮﺻـﻒ ﺑـﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻌﺰ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍﻟﻘﻮﺓ ﻛﺬﻟﻚ ﻳﻮﺻﻒ ﺑﺎﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﺘﺼـﻮﻳﺮ ﻭﺍﻟﺘﺨﻠﻴـﻖ‬
‫ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻜﺮﻡ ﻭﺍﻟﻐﻔﺮﺍﻥ ﻭﺍﻟﺸﻜﺮ ﻭﻻ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺻﻔﺔ ﻫﻲ ﻓﻌﻞ ﻭﺑﲔ ﺻـﻔﺔ ﻻ‬
‫ﻳﻘﺎﻝ ﺇ‪‬ﺎ ﻓﻌﻞ ﳓﻮ ﺍﻟﻌﻈﻤﺔ ﻭﺍﳉﻼﻝ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﻛﺬﻟﻚ ﺇﻧﻪ ﳌﺎ ﺛﺒﺖ ﺃﻧﻪ ﲰﻴـﻊ‬
‫ﺑﺼﲑ ﻗﺎﺩﺭ ﺧﺎﻟﻖ ﺑﺎﺭﺉ ﻣﺼﻮﺭ ﻭﺃﻧﻪ ﻣﺪﺡ ﻟﻪ ﻓﻠﻮ ﺍﺳﺘﻮﺟﺐ ﺫﻟﻚ ﺑﺎﳋﻠﻖ ﻭﺍﳌﺼـﻮﺭ‬
‫ﻭﺍﳌﱪﺉ ﻟﻜﺎﻥ ﳏﺘﺎﺟﺎ ﺇﱃ ﺍﳋﻠﻖ ﻭﺍﳊﺎﺟﺔ ﺃﻣﺎﺭﺓ ﺍﳊﺪﺙ ﻭﺃﺧﺮﻯ ﺃﻥ ﺫﻟﻚ ﻳﻮﺟـﺐ‬
‫ﺍﻟﺘﻐﲑ ﻭﺍﻟﺰﻭﺍﻝ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﻓﻴﻜﻮﻥ ﻏﲑ ﺧﺎﻟﻖ ﰒ ﻳﻜﻮﻥ ﺧﺎﻟﻘﺎ ﻭﻏﲑ ﻣﺮﻳﺪ ﰒ‬
‫ﻳﻜﻮﻥ ﻣﺮﻳﺪﺍ ﻭﺫﻟﻚ ﳓﻮ ﺍﻷﻓﻮﻝ ﺍﻟﺬﻱ ﺍﻧﺘﻔﻰ ﻣﻨﻪ ﺧﻠﻴﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ ﻻ‬
‫ﺃﺣﺐ ﺍﻵﻓﻠﲔ ﻭﺍﳋﻠﻖ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﻔﻌﻞ ﺻﻔﺎﺕ ﷲ ﺗﻌـﺎﱃ ﻭﻫـﻮ ‪‬ـﺎ ﰲ ﺍﻷﺯﻝ‬
‫ﻣﻮﺻﻮﻑ ﻭﺍﻟﻔﻌﻞ ﻏﲑ ﺍﳌﻔﻌﻮﻝ ﻭﻛﺬﻟﻚ ﺍﻟﺘﺨﻠﻴﻖ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﻟﻮ ﻛﺎﻧﺎ ﲨﻴﻌﺎ ﻭﺍﺣﺪﺍ‬
‫ﻟﻜﺎﻥ ﻛﻮﻥ ﺍﳌﻜﻮﻧﺎﺕ ﺑﺄﻧﻔﺴﻬﺎ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﷲ ﺇﻟﻴﻬﺎ ﻣﻌﲎ ﺳﻮﻯ ﺃ‪‬ﺎ ﱂ ﺗﻜـﻦ‬
‫ﻓﻜﺎﻧﺖ ﻭﻣﻨﻊ ﺑﻌﻀﻬﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﱂ ﻳﺰﻝ ﺧﺎﻟﻘﺎ ﻭﻗﺎﻝ ﺇﻧﻪ ﻳﻮﺟـﺐ ﻛـﻮﻥ‬
‫ﺍﳋﻠﻖ ﻣﻌﻪ ﰲ ﺍﻟﻘﺪﻡ ﻭﺃﲨﻌﻮﺍ ﺃﻧﻪ ﱂ ﻳﺰﻝ ﻣﺎﻟﻜﺎ ﺇﳍﺎ ﺭﺑﺎ ﻭﻻ ﻣﺮﺑـﻮﺏ ﻭﻻ ﳑﻠـﻮﻙ‬
‫ﻭﻛﺬﻟﻚ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﻘﺎ ﺑﺎﺭﺋﺎ ﻣﺼﻮﺭﺍ ﻭﻻ ﳐﻠﻮﻕ ﻭﻻ ﻣﱪﻭﺀ ﻭﻻ ﻣﺼـﻮﺭ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻷﲰﺎﺀ ﻓﻘﺎﻝ ﺑﻌﻀـﻬﻢ ﺃﲰـﺎﺀ ﺍﷲ‬
‫ﻟﻴﺴﺖ ﻫﻲ ﺍﷲ ﻭﻻ ﻏﲑﻩ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺼﻔﺎﺕ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺃﲰﺎﺀ ﺍﷲ ﻫـﻲ ﺍﷲ‬
‫ﻗــــﺎﻝ ﺍﻟــــﺬﻫﱯ ﰲ ﺍﻟﺴــــﲑ ‪ :‬ﺍﻟﻜﹶﻼﺑ‪‬ــــﺎ ‪‬ﺫﻱ‪ ‬ﺍ‬
‫ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﻷﻭﺣﺪ‪ ،‬ﺃﺑﻮ ﻧﺼﺮ ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﺭﺳﺘﻢ ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻜﻼﺑﺎﺫﻱ ‪ ،‬ﻭﻛﹶﻼﺑﺎﺫ ﳏﻠﱠﺔ ﻣﻦ ‪‬ﺑﺨ‪‬ﺎﺭﻯ ‪ .‬ﻭﻟـﺪ ﰲ ﺳـﻨﺔ‬
‫ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﺙ ﻣﺎﺋﺔ ‪ .‬ﻭﲰﻊ ﻣﻦ ‪ :‬ﺍﳍﻴﺜﻢ ﺑﻦ ﻛﻠﻴﺐ ﺍﻟﺸﺎﺷﻲ ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ‬
‫ﳏﺘﺎﺝ ‪ ،‬ﻭﺃﰊ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳉﻤﺎﻝ ‪ ،‬ﻭﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﺧـﻠﻒ‬
‫ﺍﻟﻨﺴﻔﻲ ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﻋﻨﱪ ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﳊﺎﺭﺛﻲ ‪،‬‬
‫ﻭﻃﺒﻘﺘﻬﻢ ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ‪ :‬ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﻊ ﺗﻘﺪﻣﻪ ﰲ ﻛﺘﺎﺏ "ﺍﳌﹸـ ‪‬ﺪﺑ‪‬ﺞ" ﻭﺍﳊـﺎﻛﻢ ‪،‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺍﳌﺴـﺘﻐﻔﺮﻱ ‪ ،‬ﻭﺁﺧﺮﻭﻥ ‪ .‬ﻗﺎﻝ ﺍﳌﺴﺘﻐﻔﺮﻱ ‪ :‬ﻫﻮ ﺃﺣﻔﻆ ‪‬ﻣ ‪‬ﻦ ﲟﺎ‬
‫ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﺍﻟﻴﻮﻡ ﻓﻴﻤﺎ ﺃﻋﻠﻢ ‪ .‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪ :‬ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻜﻼﺑﺎﺫﻱ ﺍﻟﻜﺎﺗﺐ ﻣﻦ‬
‫ﺍﳊﻔﺎﻅ ‪ ،‬ﺣﺴﻦ ﺍﻟﻔﻬﻢ ﻭﺍﳌﻌﺮﻓﺔ ‪ ،‬ﻋﺎﺭﻑ "ﺑﺼﺤﻴﺢ" ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺐ ﲟﺎ ﻭﺭﺍﺀ‬
‫ﺍﻟﻨﻬﺮ ﻭﺧﺮﺍﺳﺎﻥ ‪ ،‬ﻭﺑﺎﻟﻌﺮﺍﻕ ‪ ،‬ﻭﻭﺟﺪﺕ ﺷﻴﺨﻨﺎ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻗﺪ ﺭﺿﻲ‬
‫ﻓﻬﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ ‪ ،‬ﻭﻫﻮ ﻣﺘﻘﻦ ﺛﺒﺖ ‪ ،‬ﺗﻮﰲ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴـﻌﲔ‬
‫ﻭﺛﻼﺙ ﻣﺎﺋﺔ ‪ .‬ﻗﺎﻝ ‪ :‬ﻭﱂ ﻳ‪‬ﺨﻠﱢﻒ ﲟﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﻣﺜﻠﻪ ‪ .‬ﻗﻠﺖ ‪ :‬ﻟـﻪ ﻣﺼـﻨﻒ ﰲ‬
‫ﻣﻌﺮﻓــــﺔ ﺭﺟــــﺎﻝ "ﺻــــﺤﻴﺢ" ﺍﻟﺒﺨــــﺎﺭﻱ ‪.‬‬

‫ﻓﺼﻞ ﻣﻬﻢ ﳔﺘﻢ ﺑﻪ ﺭﺳﺎﻟﺘﻨﺎ ﰲ ﻣﻔﻬﻮﻡ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﻭﺍﳊﺪﻳﺜﻲ ‪:‬‬

‫ﺴ ‪‬ﻤ ‪‬ﻌ ‪‬ﻲ‬

‫ﻀ ‪‬ﻤ ‪‬ﻲ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ﹶﻏﺴ‪‬ﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠ ‪‬ﻬ ‪‬‬ ‫ﻓﻔﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﻠ ‪‬ﻲ ﺍﹾﻟ ‪‬‬
‫ﻆ ﻟ‪‬ـﹶﺄﺑﹺﻲ‬ ‫ﺼ ‪‬ﻤ ‪‬ﺪ ﻭ‪‬ﺍﻟﱠﻠﻔﹾـ ﹸ‬ ‫ﺤ ‪‬ﻖ ‪‬ﺑ ‪‬ﻦ ﹺﺇ‪‬ﺑﺮ‪‬ﺍﻫ‪‬ﻴ ‪‬ﻢ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ﹺﺰ ‪‬ﺑ ﹺﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫‪‬ﻭﹺﺇ ‪‬ﺳ ‪‬‬
‫ﺠ ‪‬ﻮﹺﻧ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﺑ ﹾﻜ ﹺﺮ ‪‬ﺑ ﹺﻦ‬ ‫ﺼ ‪‬ﻤ ‪‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ﺍﹾﻟ ‪‬‬ ‫ﹶﻏﺴ‪‬ﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺟ‪‬ﻨﺘ‪‬ﺎ ‪‬ﻥ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺲ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻴ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ﹺﻦ ﹶﻗ‪‬ﻴ ﹴ‬
‫ﺐ ﺁﹺﻧ‪‬ﻴ‪‬ﺘ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﻓ‪‬ﻴ ﹺﻬﻤ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹺﻡ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬
‫ﻀ ‪‬ﺔ ﺁﹺﻧ‪‬ﻴ‪‬ﺘ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﻓ‪‬ﻴ ﹺﻬﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ‪‬ﻨﺘ‪‬ﺎ ‪‬ﻥ ‪‬ﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫ ﹴ‬
‫‪‬ﻓ ‪‬‬
‫ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ﹺﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ﹺﺇﻟﱠﺎ ﹺﺭﺩ‪‬ﺍ ُﺀ ﺍﹾﻟ ‪‬ﻜ‪‬ﺒ ﹺﺮﻳ‪‬ﺎ ِﺀ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ﹺﻬ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﺟ‪‬ﻨ ‪‬ﺔ ‪‬ﻋ ‪‬ﺪ ‪‬ﻥ ﻗﺎﻝ ﺍﻟﻨـﻮﻭﻱ ﰲ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ ‪ ) :‬ﻭﻣ‪‬ﺎ ‪‬ﺑﻴ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻮ‪‬ﻡ ‪‬ﻭﺑ‪‬ـ ‪‬ﻴﻦ ﹶﺃ ﹾﻥ‬
‫ﺷﺮﺣﻪ ﻋﻠﻰ ﻣﺴﻠﻢ ‪ :‬ﹶﻗﻮ‪‬ﻟﻪ ‪‬‬
‫‪‬ﻳ ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ﹺﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻬ ‪‬ﻢ ﹺﺇﻟﱠﺎ ﹺﺭﺩ‪‬ﺍﺀ ﺍﹾﻟ ‪‬ﻜ ‪‬ﺒ ﹺﺮﻳ‪‬ﺎﺀ ﻓ‪‬ﻲ ‪‬ﺟﻨ‪‬ﺔ ‪‬ﻋﺪ‪‬ﻥ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀ ‪ :‬ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨﺒﹺـ ‪‬ﻲ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻳﺨ‪‬ﺎﻃ‪‬ﺐ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ﹺﺑﻤ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻬﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ﹶﻘﺮ‪‬ﺏ ﺍﹾﻟ ﹶﻜﻠﹶﺎﻡ ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻓﻬ‪‬ـﺎﻣﻬ ‪‬ﻢ‬ ‫‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠـﻪ‬ ‫ﺴ‪‬ﺘ ‪‬ﻌﻤ‪‬ﻞ ﺍﻟ‪‬ﺎ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎﺭ‪‬ﺓ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﻮ‪‬ﺍﻉ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎﺯ ‪‬ﻟ‪‬ﻴ ﹶﻘﺮ‪‬ﺏ ‪‬ﻣ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭﳍﹶﺎ ‪ ,‬ﹶﻓ ‪‬ﻌ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺯﻭ‪‬ﺍﻝ ﺍﹾﻟﻤ‪‬ﺎﻧﹺﻊ ‪‬ﻭ ‪‬ﺭﻓﹾﻌﻪ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﺑﺼ‪‬ﺎﺭ ﹺﺑﹺﺈﺯ‪‬ﺍﹶﻟ ‪‬ﺔ ﺍﻟ ‪‬ﺮﺩ‪‬ﺍﺀ ‪ .‬ﹶﻗﻮ‪‬ﻟﻪ ‪‬‬
‫ﻱ ‪ :‬ﺍﻟﻨ‪‬ﺎ ‪‬ﻇﺮ‪‬ﻭ ﹶﻥ ﻓ‪‬ﻲ ‪‬ﺟﻨ‪‬ﺔ ‪‬ﻋﺪ‪‬ﻥ ﹶﻓ ﹺﻬ ‪‬ﻲ ﹶﻇﺮ‪‬ﻑ ﻟ‪‬ﻠﻨ‪‬ﺎ ‪‬ﻇ ﹺﺮ ‪ .‬ﻭﰲ‬ ‫‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ ) :‬ﻓ‪‬ﻲ ‪‬ﺟﻨ‪‬ﺔ ‪‬ﻋﺪ‪‬ﻥ ( ﹶﺃ ‪‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﻠ ‪‬ﻲ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ﹺﺰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﺼ‪‬ـ ‪‬ﻤ ‪‬ﺪ‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺻﻠﱠﻰ‬‫ﺲ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻴ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﺑ ﹾﻜ ﹺﺮ ‪‬ﺑ ﹺﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ﹺﻦ ﹶﻗ‪‬ﻴ ﹴ‬
‫ﺐ ﺁﹺﻧ‪‬ﻴ‪‬ﺘ ‪‬ﻬﻤ‪‬ﺎ‬
‫ﻀ ‪‬ﺔ ﺁﹺﻧ‪‬ﻴ‪‬ﺘ ‪‬ﻬﻤ‪‬ﺎ ﻭ‪‬ﻣ‪‬ﺎ ﻓ‪‬ﻴ ﹺﻬﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ‪‬ﻨﺘ‪‬ﺎ ‪‬ﻥ ‪‬ﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫ ﹴ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺟ‪‬ﻨﺘ‪‬ﺎ ‪‬ﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﻓ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ﻓ‪‬ﻴ ﹺﻬﻤ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﻘﹶ ‪‬ﻮ ﹺﻡ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ﹺﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ﹺﺇﻟﱠﺎ ﹺﺭﺩ‪‬ﺍ ُﺀ ﺍﹾﻟ ‪‬ﻜ‪‬ﺒ ﹺﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ﹺﻬ ‪‬ﻪ ﻓ‪‬ﻲ‬
‫‪‬ﺟ‪‬ﻨ ‪‬ﺔ ‪‬ﻋ ‪‬ﺪ ‪‬ﻥ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ ‪ :‬ﹶﻗﻮ‪‬ﻟﻪ ) ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑﻴ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻮ‪‬ﻡ ‪‬ﻭ‪‬ﺑﻴ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ﹺﺇﻟﹶﻰ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ‬ ‫ﻱ ‪ :‬ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫‪‬ﺭﺑ‪‬ﻬ ‪‬ﻢ ﹺﺇﻟﱠﺎ ﹺﺭﺩ‪‬ﺍﺀ ﺍﹾﻟ ‪‬ﻜ ‪‬ﺒ ﹺﺮﻳ‪‬ﺎﺀ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻬﻪ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻤ‪‬ﺎ ﹺﺯ ﹺﺭ ‪‬‬
‫ﺏ‬ ‫ﺲ ‪‬ﻟ‪‬ﻴ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺨﺮﹺﺝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﺷﻴ‪‬ﺎﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﻨ ﹺﻮﻳ‪‬ﺔ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻳﺨ‪‬ﺎﻃ‪‬ﺐ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ﹺﺑﻤ‪‬ﺎ ‪‬ﺗ ﹾﻔﻬ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻚ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋﻴ‪‬ـﺎﺽ ‪:‬‬ ‫‪‬ﺗﻨ‪‬ﺎﻭ‪‬ﳍ ‪‬ﻢ ﹶﻟﻬ‪‬ﺎ ‪ ،‬ﹶﻓ ‪‬ﻌ‪‬ﺒ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﺯﻭ‪‬ﺍﻝ ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍﻧﹺﻊ ‪‬ﻭ ‪‬ﺭﻓﹾﻌﻪ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﺑﺼ‪‬ﺎﺭ ﹺﺑ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌﻤ‪‬ﻞ ﺍﻟ‪‬ﺎ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎﺭ‪‬ﺓ ﹶﻛ‪‬ﺜﲑ‪‬ﺍ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺭﻓﹶﻊ ﹶﺃ ‪‬ﺩﻭ‪‬ﺍﺕ ﺑ‪‬ـﺪ‪‬ﻳﻊ ﹶﻓﺼ‪‬ـﺎﺣ‪‬ﺘﻬ‪‬ﺎ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ‪‬ﺗ ‪‬‬ ‫ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ‬ ‫‪‬ﻭﹺﺇﳚ‪‬ﺎﺯﻫ‪‬ﺎ ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ) ‪‬ﺟﻨ‪‬ﺎﺡ ﺍﻟ ﱡﺬ ﹼﻝ ( ﹶﻓ ‪‬ﻤﺨ‪‬ﺎ ﹶﻃﺒ‪‬ﺔ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬
‫ﻚ‬ ‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔﻬ‪‬ﻢ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹺﺑ ﹺﺮﺩ‪‬ﺍ ِﺀ ﺍﹾﻟ ‪‬ﻜ‪‬ﺒ ﹺﺮﻳ‪‬ﺎﺀ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻬﻪ ‪‬ﻭ‪‬ﻧﺤ‪‬ﻮ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺠﺴِﻴﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﻀ‪‬ﺢ ﹶﻟ ‪‬ﻪ‬ ‫ﺗ‪‬ﺎ ‪‬ﻩ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﺟﺮ‪‬ﻯ ﺍﹾﻟ ﹶﻜﻠﹶﺎﻡ ‪‬ﻋﻠﹶﻰ ﻇﹶﺎﻫ‪‬ﺮﻩ ﹶﺃ ﹾﻓﻀ‪‬ﻰ ﹺﺑ ‪‬ﻪ ﺍﹾﻟﹶﺄﻣ‪‬ﺮ ﹺﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ‪‬ﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﻣ‪‬ﻨ ‪‬ﺰ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ ﹾﻘ‪‬ﺘﻀ‪‬ﻴﻪ ﻇﹶﺎﻫ‪‬ﺮﻫ‪‬ﺎ ﹺﺇﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻜﺬﱢﺏ ‪‬ﻧ ﹶﻘﻠﹶﺘﻬ‪‬ﺎ ‪‬ﻭﹺﺇﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ‪‬ﻭ ﹶﳍﺎ‬
‫ﹶﻛﹶﺄ ﹾﻥ ‪‬ﻳﻘﹸﻮﻝ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭ ‪‬ﻟ ‪‬ﻌﻈ‪‬ﻴ ﹺﻢ ‪‬ﺳ ﹾﻠﻄﹶﺎﻥ ﺍﻟﻠﱠﻪ ‪‬ﻭ ‪‬ﻛ‪‬ﺒ ﹺﺮﻳ‪‬ﺎ‪‬ﺋ ‪‬ﻪ ‪‬ﻭ ‪‬ﻋ ﹶﻈﻤ‪‬ﺘﻪ ‪‬ﻭ ‪‬ﻫ‪‬ﻴﺒ‪‬ﺘﻪ ‪‬ﻭ ‪‬ﺟﻠﹶﺎﻟﻪ ﺍﹾﻟﻤ‪‬ـﺎﻧﹺﻊ‬
‫ﻚ ﹺﺭﺩ‪‬ﺍﺀ ﺍﹾﻟ ‪‬ﻜ‪‬ﺒ ﹺﺮﻳ‪‬ﺎﺀ ‪ ,‬ﹶﻓﹺﺈﺫﹶﺍ ﺷ‪‬ﺎ َﺀ ‪‬ﺗ ﹾﻘ ﹺﻮﻳ‪‬ﺔ ﹶﺃ‪‬ﺑﺼ‪‬ـﺎﺭﻫ ‪‬ﻢ‬ ‫ﺿﻌ‪‬ﻔﻬ‪‬ﺎ ‪‬ﻟ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﹺﺇ ‪‬ﺩﺭ‪‬ﺍﻙ ﹶﺃ‪‬ﺑﺼ‪‬ﺎﺭ ﺍﹾﻟ‪‬ﺒﺸ‪‬ﺮ ‪‬ﻣ ‪‬ﻊ ‪‬‬
‫ﺨﺼ‪‬ﺎ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ‪‬ﻲ‬ ‫ﻒ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺠ‪‬ﺎﺏ ‪‬ﻫ‪‬ﻴﺒ‪‬ﺘﻪ ‪‬ﻭ ‪‬ﻣﻮ‪‬ﺍﻧﹺﻊ ‪‬ﻋ ﹶﻈﻤ‪‬ﺘﻪ ‪‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪‬ﻣﹶﻠ ‪‬‬ ‫ﺸ ‪‬‬ ‫‪‬ﻭﹸﻗﻠﹸﻮ‪ ‬ﻢ ﹶﻛ ‪‬‬
‫ﺤﺪ‪‬ﻳﺚ‬ ‫ﹶﻗﻮ‪‬ﻟﻪ " ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻬﻪ " ‪ :‬ﺣ‪‬ﺎﻝ ‪‬ﻣ ‪‬ﻦ ﹺﺭﺩ‪‬ﺍﺀ ﺍﹾﻟ ‪‬ﻜ‪‬ﺒ ﹺﺮﻳ‪‬ﺎﺀ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻜ ‪‬ﺮﻣ‪‬ﺎﹺﻧ ‪‬ﻲ ‪ :‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﺸ‪‬ﺎﹺﺑﻬ‪‬ﺎﺕ ﹶﻓﹺﺈﻣ‪‬ﺎ ‪‬ﻣ ﹶﻔﻮ‪‬ﺽ ‪‬ﻭﹺﺇﻣ‪‬ﺎ ‪‬ﻣ‪‬ﺘﹶﺄﻭ‪‬ﻝ ﹺﺑﹶﺄ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﺑﹺﺎﹾﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺍﻟﺬﱠﺍﺕ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻘ ‪‬ﺮ ﹸﻃﹺﺒ ‪‬ﻲ‬
‫‪ :‬ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ﹾﻔﻬﹺﻢ ﺍﻟ ‪‬ﺮﺩ‪‬ﺍﺀ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎﺭ‪‬ﺓ ﹶﻛﻨ‪‬ﻰ ﹺﺑﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ﹶﻈﻤ‪‬ﺔ ﹶﻛﻤ‪‬ﺎ ﻓ‪‬ﻲ ﺍﹾﻟﺤ‪‬ـﺪ‪‬ﻳﺚ ﺍﻟﹾـﺂﺧ‪‬ﺮ "‬
‫ﺤﺴ‪‬ﻮﺳ‪‬ﺔ ‪ ،‬ﹶﻟ ‪‬ﻜ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﺳﺒ‪‬ﺔ‬ ‫ﺲ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺩ ﺍﻟﱢﺜﻴ‪‬ﺎﺏ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻜ‪‬ﺒ ﹺﺮﻳ‪‬ﺎﺀ ﹺﺭﺩ‪‬ﺍﺋ‪‬ﻲ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ﹶﻈﻤ‪‬ﺔ ﹺﺇﺯ‪‬ﺍﺭﹺﻱ " ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺐ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ‪‬ﻋ‪‬ﺒ ‪‬ﺮ ﻋ‪‬ـ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ﹶﻈﻤ‪‬ـﺔ‬ ‫ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺮﺩ‪‬ﺍﺀ ﻭ‪‬ﺍﹾﻟﹺﺈﺯ‪‬ﺍﺭ ﹶﻟﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﺎ ‪‬ﻣ‪‬ﺘﻠﹶﺎ ﹺﺯ ‪‬ﻣ‪‬ﻴ ﹺﻦ ‪‬ﻟﻠﹾ ‪‬ﻤﺨ‪‬ﺎ ﹶﻃ ﹺ‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻜ‪‬ﺒ ﹺﺮﻳ‪‬ﺎﺀ ﹺﺑ ﹺﻬﻤ‪‬ﺎ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﺣﺪ‪‬ﻳﺚ ﺍﹾﻟﺒ‪‬ﺎﺏ ﹶﺃ ﱠﻥ ‪‬ﻣ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ‪‬ﻋﺰ‪‬ﺓ ﺍﻟﻠﱠﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﻨ‪‬ﺎ‪‬ﺋ ‪‬ﻪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ‪‬ـﺮ‪‬ﺍ ‪‬ﻩ‬
‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹺﺮ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﺟ‪‬ﻬﻪ ﹶﻛﻤ‪‬ﺎﻟﹰﺎ ﻟ‪‬ﻠ‪‬ﻨ ‪‬ﻌﻤ‪‬ـ ‪‬ﺔ ‪ ,‬ﻓﹶـﹺﺈﺫﹶﺍ ﺯ‪‬ﺍ ﹶﻝ‬ ‫ﻀ ‪‬‬ ‫ﲔ ‪‬ﺍ ﹾﻗﺘ‪ ‬‬‫ﹶﺃﺣ‪‬ﺪ ﹶﻟ ‪‬ﻜ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣﻤ‪‬ﺘﻪ ‪‬ﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬
‫ﺍﹾﻟﻤ‪‬ﺎﻧﹺﻊ ﹶﻓ ‪‬ﻌ ﹶﻞ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧﻠﹶﺎﻑ ‪‬ﻣ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ﺍﹾﻟ ‪‬ﻜ‪‬ﺒ ﹺﺮﻳ‪‬ﺎﺀ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺠ‪‬ﺎﺑ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻤﻨ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪،‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﻠ ‪‬ﻲ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻩ ﻓ‪‬ﻲ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ( ‪‬ﻭﹶﻟ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻣﺰﹺﻳﺪ ( ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﻨﻈﹶﺮ ﹺﺇﻟﹶـﻰ‬
‫‪‬ﻭ‪‬ﻧ ﹶﻘ ﹶﻞ ﺍﻟ ﱠﻄ‪‬ﺒ ﹺﺮ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﺔ ﻓ‪‬ﻲ ﹺﺇﹾﺛﺒ‪‬ﺎﺕ‬
‫ﺠ‪‬‬‫‪‬ﻭﺟ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪ .‬ﹶﻗﻮ‪‬ﻟﻪ ) ﻓ‪‬ﻲ ‪‬ﺟﻨ‪‬ﺔ ‪‬ﻋﺪ‪‬ﻥ ( ﻗﹶﺎ ﹶﻝ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺑﻄﱠﺎﻝ ‪ :‬ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌﻠﱡﻖ ‪‬ﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺴﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺣ‪‬ﺎﻟﹰﺎ ﻓ‪‬ـﻲ ‪‬ﻣﻜﹶـﺎﻥ ‪,‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻦ ‪‬ﺍ ‪‬ﺳ‪‬ﺘﺤ‪‬ﺎﻟﹶﺔ ﹶﺃ ﹾﻥ ﻳ‪‬ﻜﹸﻮﻥ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧﻪ ﹺﺟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﻜﹶﺎﻥ ‪‬ﻟﻤ‪‬ﺎ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﹶﻓ‪‬ﻴﻜﹸﻮﻥ ‪‬ﺗ ﹾﺄﻭﹺﻳﻞ ﺍﻟ ‪‬ﺮﺩ‪‬ﺍﺀ ‪ :‬ﺍﻟﹾﺂﻓﹶﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺟ‪‬ﻮﺩ‪‬ﺓ ‪‬ﻟﹶﺄ‪‬ﺑﺼ‪‬ﺎ ﹺﺭ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻤ‪‬ﺎﹺﻧﻌ‪‬ﺔ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺘﻪ ‪ ,‬ﻭﹺﺇﺯ‪‬ﺍﻟﹶﺘﻬ‪‬ﺎ‬
‫ﻚ ﺍﹾﻟﻤ‪‬ﺎﻧﹺﻊ ‪‬ﻣ ‪‬ﻮﺟ‪‬ﻮﺩ‪‬ﺍ ‪ ,‬ﹶﻓﹺﺈﺫﹶﺍ‬ ‫ﺤ ﹼﻞ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺘﻬ ‪‬ﻢ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ﺎ ﺩ‪‬ﺍ ‪‬ﻡ ﹶﺫ‪‬ﻟ ‪‬‬
‫‪‬ﻓﻌ‪‬ﻞ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻓﻌ‪‬ﺎﻟﻪ ‪‬ﻳ ﹾﻔﻌ‪‬ﻠ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﻚ ﺍﹾﻟﻤ‪‬ﺎﻧﹺﻊ ‪‬ﻭ ‪‬ﺳﻤ‪‬ﺎ ‪‬ﻩ ﹺﺭﺩ‪‬ﺍﺀ ‪‬ﻟ‪‬ﺘ‪‬ﻨ ‪‬ﺰ‪‬ﻟ ‪‬ﻪ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﻊ ‪‬ﻣ‪‬ﻨ ﹺﺰﻟﹶـﺔ ﺍﻟـ ‪‬ﺮﺩ‪‬ﺍﺀ ﺍﻟﱠـﺬ‪‬ﻱ‬ ‫ﹶﻓ ‪‬ﻌ ﹶﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺅﻳ‪‬ﺔ ﺯ‪‬ﺍ ﹶﻝ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺤﺠ‪‬ﺐ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺘﻪ ﹶﻓﹶﺄ ﹾﻃﹶﻠ ‪‬ﻖ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﺍﻟ ‪‬ﺮﺩ‪‬ﺍﺀ ‪‬ﻣﺠ‪‬ﺎﺯ‪‬ﺍ ‪ ،‬ﻭﹶﻗﻮ‪‬ﻟﻪ " ﻓ‪‬ﻲ ‪‬ﺟﻨ‪‬ـﺔ ﻋ‪‬ـﺪ‪‬ﻥ "‬ ‫‪‬ﻳ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ‪‬ﺟﻨ‪‬ﺔ ‪‬ﻋﺪ‪‬ﻥ‬ ‫ﺭ‪‬ﺍﺟﹺﻊ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻘﻮ‪‬ﻡ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋﻴ‪‬ﺎﺽ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﺭ‪‬ﺍﺟﹺﻊ ﹺﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ‪‬ﻇﺮﹺﻳ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﻑ ﻓ‪‬ـﻲ‬ ‫ﺤﺬﹸﻭ ‪‬‬‫ﺤﻮﹺﻳﻪ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﻜﻨ‪‬ﺔ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧﻪ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻘ ‪‬ﺮ ﹸﻃﹺﺒ ‪‬ﻲ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﻠﱠﻖ ﹺﺑ ‪‬ﻤ ‪‬‬ ‫ﻟﹶﺎ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ ﹶﻓﹺﺈ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﲔ ‪ ،‬ﻓ‪‬ﻲ ‪‬ﺟﻨ‪‬ﺔ ‪‬ﻋﺪ‪‬ﻥ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴـﲑﻩ‬
‫‪‬ﻣ ‪‬ﻮﺿ‪‬ﻊ ﺍﹾﻟﺤ‪‬ﺎﻝ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻮ‪‬ﻡ ‪‬ﻣﺜﹾﻞ ﻛﹶﺎ‪‬ﺋﹺﻨ ‪‬‬
‫ﺳﻮﺭﺓ ﻫﻮﺩ ‪ :‬ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﺄﻭﹺﻳﻞ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ } :‬ﹺﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﻮ ﱠﻛﻠﹾﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ‬
‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ { ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﹺﺇﻧ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﺍﻟﱠـﺬ‪‬ﻱ ﻫ‪‬ـ ‪‬ﻮ ﻣ‪‬ـﺎ‪‬ﻟﻜ‪‬ﻲ‬ ‫ﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﺍﺑ‪‬ﺔ ﹺﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ﺁﺧ‪‬ﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎﻟ‪‬ﻜ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ﹶﻘﻴ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻤ‪‬ﻴﻊ ‪‬ﺧﻠﹾﻘﻪ } ‪‬ﺗ ‪‬ﻮ ﱠﻛﻠﹾﺖ { ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﺗﺼ‪‬ﻴﺒ‪‬ﻮﻧﹺﻲ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ ﹶﻏﻴ‪‬ـﺮ ﹸﻛ ‪‬ﻢ‬
‫ﺲ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻳ ‪‬ﺪﺏ‪ ‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ﹺﺇﻟﱠﺎ ‪‬ﻭﺍﹶﻟﻠﱠﻪ ﻣ‪‬ﺎﻟ‪‬ﻜﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓ‪‬ﻲ‬ ‫ﺨﻠﹾﻖ ﹺﺑﺴ‪‬ﻮ ٍﺀ ‪ ,‬ﹶﻓﹺﺈ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺻ‪‬ﻴ‪‬ﺘ ‪‬ﻬﺎ‬
‫ﻒ ﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﻫ ‪‬ﻮ ﺁﺧ‪‬ﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬‫ﹶﻗ‪‬ﺒﻀ‪‬ﺘﻪ ‪‬ﻭ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧﻪ ﹶﺫﻟ‪‬ﻴﻞ ﹶﻟ ‪‬ﻪ ﺧ‪‬ﺎﺿ‪‬ﻊ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎﺋ‪‬ﻞ ‪ :‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺖ‬‫ﺠﺴ‪‬ﺪ ؟ ﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ﻛﹶﺎﻧ‪‬ـ ‪‬‬ ‫ﺻﻴ‪‬ﺔ ﺩ‪‬ﻭﻥ ﺳ‪‬ﺎﺋ‪‬ﺮ ﹶﺃﻣ‪‬ﺎﻛ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺺ ﺑﹺﺎﹾﻟﹶﺄ ‪‬ﺧﺬ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺨ ‪‬‬ ‫‪ ،‬ﹶﻓ ‪‬‬
‫ﺻﻴ‪‬ﺔ ﹸﻓﻠﹶﺎﻥ‬ ‫ﺨﻀ‪‬ﻮﻉ ‪ ،‬ﹶﻓ‪‬ﺘﻘﹸﻮﻝ ‪ :‬ﻣ‪‬ﺎ ﻧ‪‬ﺎ ‪‬‬ ‫ﺻ ﹶﻔ‪‬ﺘ ‪‬ﻪ ﺑﹺﺎﻟ ﱢﺬﱠﻟ ‪‬ﺔ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻚ ﻓ‪‬ﻲ ‪‬ﻭﺻ‪‬ﻔﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻌﻤ‪‬ﻞ ﹶﺫ‪‬ﻟ ‪‬‬‫‪‬ﺗ ‪‬‬
‫ﺼﺮﹺﻓ ‪‬ﻪ ﹶﻛﻴ‪‬ﻒ ﺷ‪‬ﺎ َﺀ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﹺﺇﺫﹶﺍ ﹶﺃ ‪‬ﺳﺮ‪‬ﻭﺍ ﺍﹾﻟﹶﺄﺳ‪‬ﲑ ﹶﻓﹶﺄﺭ‪‬ﺍﺩ‪‬ﻭﺍ‬ ‫ﻱ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ‪‬ﻣﻄ‪‬ﻴﻊ ‪‬ﻳ ‪‬‬
‫ﹺﺇﻟﱠﺎ ﹺﺑ‪‬ﻴ ‪‬ﺪ ﹸﻓﻠﹶﺎﻥ ‪ ،‬ﹶﺃ ‪‬‬
‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﹶﻓﺨ‪‬ـﺮ‪‬ﺍ ‪‬ﻋﻨ‪‬ـﺪ ﺍﹾﻟ ‪‬ﻤﻔﹶـﺎ ‪‬ﺧﺮ‪‬ﺓ ‪.‬‬ ‫ﺻﻴ‪‬ﺘﻪ ‪‬ﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺘﺪ‪‬ﻭﺍ ﺑﹺ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﹺﺇ ﹾﻃﻠﹶﺎﻗﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﺟﺰ‪‬ﻭﺍ ﻧ‪‬ﺎ ‪‬‬
‫ﻓﹶﺨ‪‬ﺎ ﹶﻃ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻠﱠﻪ ﹺﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ﻓ‪‬ﻲ ﹶﻛﻠﹶﺎﻣﻬ ‪‬ﻢ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮﺕ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻛـﺜﲑ ﰲ‬
‫ﺗﻔﺴﲑﻩ ‪ :‬ﻭﹶﻗﻮ‪‬ﻟﻪ " ﹺﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﻮ ﱠﻛﻠﹾﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﺍﺑ‪‬ﺔ ﹺﺇﻟﱠﺎ ﻫ‪‬ـ ‪‬ﻮ ﺁﺧ‪‬ـﺬ‬
‫ﻱ ‪‬ﺗﺤ‪‬ﺖ ﹶﻗﻬ‪‬ﺮﻩ ‪‬ﻭ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﺤ‪‬ﺎﻛ‪‬ﻢ ﺍﹾﻟﻌ‪‬ﺎﺩ‪‬ﻝ ﺍﱠﻟﺬ‪‬ﻱ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ـﻮﺭ ﻓ‪‬ـﻲ‬ ‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ " ﹶﺃ ‪‬‬
‫ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﺻ ﹾﻔﻮ‪‬ﺍﻥ ﺑ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺮﻭ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺴﻠ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﺴ‪‬ﺘﻘ‪‬ﻴﻢ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻮﻟ‪‬ﻴﺪ ﺑ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺻﺮ‪‬ﺍﻁ ‪‬ﻣ ‪‬‬ ‫‪‬ﺣﻜﹾﻤﻪ ﹶﻓﹺﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﹶﺃ‪‬ﻳﻔﹶﻊ ﺑ‪‬ﻦ ﻋ‪‬ﺒ‪‬ﺪ ﺍﹾﻟ ﹸﻜﻠﹶﺎ ‪‬ﻋ ‪‬ﻲ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﻓ‪‬ﻲ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﺍﺑ‪‬ﺔ ﹺﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ﺁﺧ‪‬ﺬ ﹺﺑﻨ‪‬ﺎﺻ‪‬ـ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ‬
‫ﺴ‪‬ﺘﻘ‪‬ﻴﻢ " ﻗﹶﺎ ﹶﻝ ﹶﻓ‪‬ﻴ ﹾﺄﺧ‪‬ﺬ ﹺﺑ‪‬ﻨﻮ‪‬ﺍﺻ‪‬ﻲ ‪‬ﻋﺒ‪‬ﺎﺩﻩ ﹶﻓ‪‬ﻴﹶﻠﻘﱢﻦ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆﻣ‪‬ﻦ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺻﺮ‪‬ﺍﻁ ‪‬ﻣ ‪‬‬ ‫ﹺﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ‪‬‬
‫ﻀ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ‬ ‫‪‬ﻳﻜﹸﻮﻥ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﺷﻔﹶﻖ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﻮ‪‬ﺍﻟ‪‬ﺪ ‪‬ﻟ ‪‬ﻮﹶﻟ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ‪‬ﻳﻘﹸﻮﻝ " ﻣ‪‬ﺎ ﹶﻏ ‪‬ﺮ ‪‬ﻙ ﹺﺑ ‪‬ﺮﺑ‪‬ﻚ ﺍﹾﻟ ﹶﻜﺮﹺﱘ " ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ‪‬‬
‫ﺻﺪ‪‬ﻕ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ﹺﺑ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ ﹾﻄﻠﹶﺎﻥ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺍﹾﻟ ‪‬ﻤﻘﹶﺎﻡ ‪‬ﺣﺠ‪‬ﺔ ﺑ‪‬ﺎ‪‬ﻟﻐ‪‬ﺔ ‪‬ﻭ ‪‬ﺩﻟﹶﺎﻟﹶﺔ ﻗﹶﺎ ‪‬ﻃﻌ‪‬ﺔ ‪‬ﻋﻠﹶﻰ ‪‬‬
‫ﺴﻤ‪‬ﻊ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒﺼ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ﺗ‪‬ـﻮ‪‬ﺍﻟ‪‬ﻲ‬ ‫ﻀ ‪‬ﺮ ‪‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻲ ‪‬ﺟﻤ‪‬ﺎﺩ ﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﺻﻨ‪‬ﺎﻡ ﺍﱠﻟﺘ‪‬ﻲ ﻟﹶﺎ ‪‬ﺗ‪‬ﻨﻔﹶﻊ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩﺓ ﺍﻟﹾﹶﺄ ‪‬‬
‫ﺤ ‪‬ﻖ ﹺﺇ ‪‬ﺧﻠﹶﺎﺹ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎﺩ‪‬ﺓ ﺍﻟﻠﱠﻪ ‪‬ﻭﺣ‪‬ﺪﻩ ﻟﹶﺎ ‪‬ﺷﺮﹺﻳﻚ ﹶﻟ ‪‬ﻪ ﺍﱠﻟﺬ‪‬ﻱ ﹺﺑ‪‬ﻴ ‪‬ﺪ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤﻠﹾﻚ‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫‪‬ﻭﻟﹶﺎ ‪‬ﺗﻌ‪‬ﺎﺩ‪‬ﻱ ‪‬ﻭﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺏ‬‫ﺼﺮ‪‬ﻑ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ﹺﺇﻟﱠﺎ ‪‬ﺗﺤ‪‬ﺖ ‪‬ﻣﻠﹾﻜﻪ ‪‬ﻭﹶﻗﻬ‪‬ﺮﻩ ‪‬ﻭ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧﻪ ﹶﻓﻠﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭﻟﹶﺎ ‪‬ﺭ ‪‬‬ ‫‪‬ﻭﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﺘ ‪‬‬
‫‪‬ﺳﻮ‪‬ﺍ ‪‬ﻩ ‪ .‬ﹺﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ﹺﺑﻤ‪‬ﺎ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ‪‬ﻣﺤ‪‬ﻴﻂ { ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﹺﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻣﺤ‪‬ﻴﻂ ‪‬ﻋﻠﹾﻤﻪ ﹺﺑ ‪‬ﻌ ‪‬ﻤ‪‬ﻠ ﹸﻜ ‪‬ﻢ ‪ ،‬ﹶﻓﻠﹶﺎ‬
‫ﺨﻔﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺷﻲ‪‬ﺀ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﺠ‪‬ﺎﺯﹺﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻤ‪‬ﻴﻌﻪ ﻋ‪‬ﺎ ﹺﺟﹰﻠﺎ ﻭ‪‬ﺁ ﹺﺟﻠﹰﺎ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ‬ ‫‪‬ﻳ ‪‬‬
‫ﰲ ﺗﻔﺴﲑﻩ ﺳﻮﺭﺓ ﻫﻮﺩ ‪ :‬ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﺄﻭﹺﻳﻞ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ } :‬ﹺﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﻮ ﱠﻛﻠﹾﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠـﻪ‬
‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ { ‪‬ﻳﻘﹸﻮﻝ ‪ :‬ﹺﺇﻧ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬ‪‬ﻱ ﻫ‪‬ـ ‪‬ﻮ‬ ‫‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑﻜﹸ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﺍﺑ‪‬ﺔ ﹺﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ﺁﺧ‪‬ﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﻣ‪‬ﺎ‪‬ﻟﻜ‪‬ﻲ ‪‬ﻭﻣ‪‬ﺎﻟ‪‬ﻜ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ﹶﻘﻴ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻤ‪‬ﻴﻊ ‪‬ﺧﻠﹾﻘﻪ } ‪‬ﺗ ‪‬ﻮ ﱠﻛﻠﹾﺖ { ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﺗﺼ‪‬ﻴﺒ‪‬ﻮﻧﹺﻲ ﹶﺃﻧ‪‬ـ‪‬ﺘ ‪‬ﻢ‬
‫ﺏ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ﹺﺇﻟﱠﺎ ‪‬ﻭﺍﹶﻟﻠﱠﻪ ﻣ‪‬ﺎﻟ‪‬ﻜﻪ‬ ‫ﺲ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﺨﻠﹾﻖ ﹺﺑﺴ‪‬ﻮ ٍﺀ ‪ ،‬ﹶﻓﹺﺈ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﻭ ﹶﻏﻴ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻒ ﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﻫ ‪‬ﻮ ﺁﺧ‪‬ﺬ‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓ‪‬ﻲ ﹶﻗ‪‬ﺒﻀ‪‬ﺘﻪ ‪‬ﻭ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧﻪ ﹶﺫﻟ‪‬ﻴﻞ ﹶﻟ ‪‬ﻪ ﺧ‪‬ﺎﺿ‪‬ﻊ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ‪‬ﺋﻞ ‪ :‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺠﺴ‪‬ﺪ ؟ ﻗ‪‬ﻴ ﹶﻞ ‪ :‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟﻌ‪‬ـﺮ‪‬ﺏ‬ ‫ﺻﻴ‪‬ﺔ ﺩ‪‬ﻭﻥ ﺳ‪‬ﺎﺋ‪‬ﺮ ﹶﺃﻣ‪‬ﺎﻛ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺺ ﺑﹺﺎﹾﻟﹶﺄ ‪‬ﺧﺬ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨ ‪‬‬ ‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ ﹶﻓ ‪‬‬ ‫ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﺨﻀ‪‬ﻮﻉ ‪ ،‬ﹶﻓ‪‬ﺘﻘﹸـﻮﻝ ‪ :‬ﻣ‪‬ـﺎ‬ ‫ﺻ ﹶﻔ‪‬ﺘ ‪‬ﻪ ﺑﹺﺎﻟ ﱢﺬﱠﻟ ‪‬ﺔ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻚ ﻓ‪‬ﻲ ‪‬ﻭﺻ‪‬ﻔﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻌﻤ‪‬ﻞ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺖ ‪‬ﺗ ‪‬‬‫ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺮﹺﻓ ‪‬ﻪ ﹶﻛﻴ‪‬ﻒ ﺷ‪‬ﺎ َﺀ ‪ ،‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﹺﺇﺫﹶﺍ ﹶﺃ ‪‬ﺳﺮ‪‬ﻭﺍ‬ ‫ﻱ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ‪‬ﻣﻄ‪‬ﻴﻊ ‪‬ﻳ ‪‬‬ ‫ﺻﻴ‪‬ﺔ ﹸﻓﻠﹶﺎﻥ ﹺﺇﱠﻟﺎ ﹺﺑ‪‬ﻴ ‪‬ﺪ ﹸﻓﻠﹶﺎﻥ ‪ ،‬ﹶﺃ ‪‬‬ ‫ﻧ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﹶﻓﺨ‪‬ـﺮ‪‬ﺍ ‪‬ﻋﻨ‪‬ـﺪ‬ ‫ﺻﻴ‪‬ﺘﻪ ‪‬ﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺘﺪ‪‬ﻭﺍ ﹺﺑ ﹶﺬ‪‬ﻟ ‪‬‬‫ﺍﹾﻟﹶﺄﺳ‪‬ﲑ ﹶﻓﹶﺄﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﹺﺇ ﹾﻃﻠﹶﺎﻗﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﺟﺰ‪‬ﻭﺍ ﻧ‪‬ﺎ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤﻔﹶﺎ ‪‬ﺧﺮ‪‬ﺓ ‪ .‬ﹶﻓﺨ‪‬ﺎ ﹶﻃ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻠﱠﻪ ﹺﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ﹺﺮﹸﻓﻮ ﹶﻥ ﻓ‪‬ﻲ ﹶﻛﻠﹶﺎﻣﻬ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﻣ‪‬ﺎ ﹶﺫﻛﹶـﺮ‪‬ﺕ ‪ .‬ﻗـﺎﻝ‬
‫ﻱ ﹶﻓﻠﹶـﺎ‬ ‫ﺼﺮ‪‬ﻓﻬ‪‬ﺎ ﹶﻛﻴ‪‬ﻒ ‪‬ﻳﺸ‪‬ﺎﺀ ‪ ,‬ﻭ‪‬ﻳ ‪‬ﻤﻨ‪‬ﻌﻬ‪‬ﺎ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳﺸ‪‬ـﺎﺀ ; ﹶﺃ ‪‬‬ ‫ﻱ ‪‬ﻳ ‪‬‬
‫ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﹶﺃ ‪‬‬
‫ﺏ ‪‬ﻭﺩ‪‬ﺍﺑ‪‬ﺔ ‪ ،‬ﻭ‪‬ﺍﹾﻟﻬ‪‬ﺎﺀ ‪‬ﻟ ﹾﻠ ‪‬ﻤﺒ‪‬ﺎﹶﻟ ‪‬ﻐ ‪‬ﺔ ‪‬ﻭﻗﹶﺎ ﹶﻝ‬ ‫ﺿﺮ‪‬ﻱ ‪ .‬ﻭ ﹸﻛ ﹼﻞ ﻣ‪‬ﺎ ﻓ‪‬ﻴ ‪‬ﻪ ﺭ‪‬ﻭﺡ ‪‬ﻳﻘﹶﺎﻝ ﹶﻟ ‪‬ﻪ ﺩ‪‬ﺍ ‪‬‬ ‫ﺼﻠﹸﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﺻ‪‬ﻴ‪‬ﺘ ‪‬ﻪ‬
‫ﺍﹾﻟ ﹶﻔﺮ‪‬ﺍﺀ ‪ :‬ﻣ‪‬ﺎﻟ‪‬ﻜﻬ‪‬ﺎ ‪ ،‬ﻭ‪‬ﺍﹾﻟﻘﹶﺎﺩ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻘ‪‬ﺘﹺﺒ ‪‬ﻲ ‪ :‬ﻗﹶﺎﻫ‪‬ﺮﻫ‪‬ﺎ ‪ ،‬ﻟﹶﺄ ﱠﻥ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺧﺬﹾﺕ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﺤﻴﹺﻴﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﻳﻤ‪‬ﻴﺘﻬ‪‬ﺎ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻣ‪‬ﺘﻘﹶﺎﺭﹺﺏ ‪ .‬ﻭ‪‬ﺍﻟﻨ‪‬ﺎﺻ‪‬ـﻴ‪‬ﺔ‬ ‫ﻀﺤ‪‬ﺎﻙ ‪ :‬ﻳ ‪‬‬ ‫ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻗ ‪‬ﻬﺮ‪‬ﺗﻪ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
 ‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺻﻴ‪‬ﺘﻪ‬‫ﻱ ‪‬ﻣ ‪‬ﺪﺩ‪‬ﺕ ﻧ‪‬ﺎ ‪‬‬ ‫ﺼﻮ‪‬ﺍ ﹶﺃ ‪‬‬ ‫ﺼﻮ‪‬ﺕ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ﹶﺃ‪‬ﻧﺼ‪‬ﻮ ‪‬ﻩ ‪‬ﻧ ‪‬‬ ‫ﺸﻌ‪‬ﺮ ﻓ‪‬ﻲ ‪‬ﻣ ﹶﻘﺪ‪‬ﻡ ﺍﻟ ‪‬ﺮﺃﹾﺱ ‪ .‬ﻭ‪‬ﻧ ‪‬‬ ‫ﹸﻗﺼ‪‬ﺎﺹ ﺍﻟ ‪‬‬
‫ﺖ‬‫ﻚ ﹺﺇﺫﹶﺍ ‪‬ﻭﺻ‪‬ـ ﹶﻔ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻌﻤ‪‬ﻞ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺻﻴ‪‬ﺔ ‪ ،‬ﻟ‪‬ﹶﺄ ﱠﻥ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺏ ‪‬ﺗ ‪‬‬ ‫ﺺ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺍﺑ‪‬ﻦ ‪‬ﺟ ‪‬ﺮﻳ‪‬ﺞ ‪ :‬ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺧ ‪‬‬
‫ﻱ ﹺﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻣﻄ‪‬ﻴﻊ ﹶﻟ ‪‬ﻪ‬
‫ﺻﻴ‪‬ﺔ ﹸﻓﻠﹶﺎﻥ ﹺﺇﻟﱠﺎ ﹺﺑ‪‬ﻴ ‪‬ﺪ ﹸﻓﻠﹶﺎﻥ ; ﹶﺃ ‪‬‬ ‫ﺨﻀ‪‬ﻮﻉ ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪ .‬ﻣ‪‬ﺎ ﻧ‪‬ﺎ ‪‬‬ ‫ﹺﺇ‪‬ﻧﺴ‪‬ﺎﻧ‪‬ﺎ ﺑﹺﺎﻟ ﱢﺬﱠﻟ ‪‬ﺔ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺼﺮ‪‬ﻓ ‪‬ﻪ ﹶﻛﻴ‪‬ﻒ ‪‬ﻳﺸ‪‬ﺎﺀ ‪ .‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﹺﺇﺫﹶﺍ ﹶﺃ ‪‬ﺳﺮ‪‬ﻭﺍ ﹶﺃ ‪‬ﺳﲑ‪‬ﺍ ‪‬ﻭﹶﺃﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﹺﺇ ﹾﻃﻠﹶﺎﻗﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﺟ‪‬ـﺰ‪‬ﻭﺍ‬ ‫‪‬ﻳ ‪‬‬
‫ﺨﺮ‪‬ﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪ ،‬ﹶﻓﺨ‪‬ﺎ ﹶﻃ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﹺﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ﹺﺮﻓﹸﻮ‪‬ﻧ ‪‬ﻪ ﻓ‪‬ﻲ ﹶﻛﻠﹶـﺎﻣﻬ ‪‬ﻢ ‪ .‬ﻭﻗﹶـﺎ ﹶﻝ‬ ‫ﻚ ﹶﻓ ‪‬‬ ‫ﺻﻴ‪‬ﺘﻪ ‪‬ﻟ‪‬ﻴ ‪‬ﻌ ‪‬ﺮﻓﹸﻮﺍ ﹺﺑ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﻧ‪‬ﺎ ‪‬‬
‫ﺤﻜ‪‬ﻴﻢ ﻓ‪‬ﻲ " ‪‬ﻧﻮ‪‬ﺍﺩ‪‬ﺭ ﺍﹾﻟﹸﺄﺻ‪‬ﻮﻝ " " ﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﺍﺑ‪‬ﺔ ﹺﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ﺁﺧ‪‬ـﺬ ﹺﺑﻨ‪‬ﺎﺻ‪‬ـ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ "‬ ‫ﻱ ﺍﹾﻟ ‪‬‬ ‫ﺍﻟ‪‬ﺘ ‪‬ﺮ ‪‬ﻣ ‪‬ﺬ ‪‬‬
‫‪‬ﻭﺟ‪‬ﻬﻪ ‪‬ﻋﻨ‪‬ﺪﻧ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻣﻘﹶﺎﺩ‪‬ﻳﺮ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﻝ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎﺩ ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﹺﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺧﻠﹶـ ‪‬ﻖ‬
‫ﺨﻠﹸﻘ ‪‬ﻬ ‪‬ﻢ ‪ ,‬ﹶﻓﹶﻠﻤ‪‬ـﺎ‬ ‫‪‬ﺧﻠﹾﻘﻪ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻧ ﹶﻔ ﹶﺬ ‪‬ﺑﺼ‪‬ﺮﻩ ﻓ‪‬ﻲ ‪‬ﺟ ‪‬ﻤﻴﻊ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻴ ‪‬ﻪ ﻋ‪‬ﺎ ‪‬ﻣﻠﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹶﻗﺒ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺠﺮﹺﻳ ﹺﻬ ‪‬ﻢ‬‫ﻚ ﺍﻟﻨ‪‬ﻮﺭ ﺁﺧ‪‬ﺬ ﹺﺑ‪‬ﻨﻮ‪‬ﺍﺻ‪‬ﻴ ﹺﻬ ‪‬ﻢ ‪ ،‬ﻳ ‪‬‬ ‫ﻚ ﺍﻟ‪‬ﻨ ﹾﻈﺮ‪‬ﺓ ﻓ‪‬ﻲ ‪‬ﻧﻮ‪‬ﺍﺻ‪‬ﻴﻬ ‪‬ﻢ ﹶﻓ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺿ ‪‬ﻊ ﻧ‪‬ﻮﺭ ‪‬ﺗ ﹾﻠ ‪‬‬ ‫‪‬ﺧﹶﻠ ﹶﻘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﺨﻠﹸـﻖ‬ ‫ﹺﺇﻟﹶﻰ ﹶﺃﻋ‪‬ﻤ‪‬ﺎﳍ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ‪‬ﺪﺭ‪‬ﺓ ‪‬ﻋﹶﻠ‪‬ﻴ ﹺﻬ ‪‬ﻢ ‪‬ﻳﻮ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎﺩ‪‬ﻳﺮ ‪ .‬ﻭ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﱠﻪ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎﺩ‪‬ﻳﺮ ﹶﻗﺒ‪‬ـﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﲔ ﹶﺃﻟﹾﻒ ‪‬ﺳﻨ‪‬ﺔ ‪ ،‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺮﻭ ﺑ‪‬ﻦ ﺍﹾﻟﻌ‪‬ﺎﺹ ﻗﹶﺎ ﹶﻝ‬ ‫ﺴ ‪‬‬‫ﺨ ‪‬ﻤ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ﹺﺑ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻝ ‪ ) :‬ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺍﻟﻠﱠﻪ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎﺩ‪‬ﻳﺮ ﹶﻗﺒ‪‬ـﻞ ﹶﺃ ﹾﻥ‬ ‫‪ :‬ﺳ ‪‬ﻤﻌ‪‬ﺖ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠﻪ ‪‬‬
‫ﺖ ﺍﻟ ‪‬ﺮﺳ‪‬ﻞ ‪‬ﻭﺻ‪‬ـﺎﺭ‪‬ﻭﺍ‬ ‫ﲔ ﹶﺃﻟﹾﻒ ‪‬ﺳﻨ‪‬ﺔ ( ‪ .‬ﻭ‪‬ﻟ ‪‬ﻬﺬﹶﺍ ﹶﻗ ﹺﻮ‪‬ﻳ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺨ ‪‬ﻤ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ﹺﺑ ‪‬‬ ‫ﺨﻠﹸﻖ ﺍﻟ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ﺃﹸﻭﻟ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌﺰ‪‬ﻡ ‪‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻟﹶﺎ ‪‬ﺣﻈﹸﻮﺍ ﻧ‪‬ﻮﺭ ﺍﻟ‪‬ﻨﻮ‪‬ﺍﺻ‪‬ﻲ ‪ ،‬ﻭﹶﺃ‪‬ﻳ ﹶﻘﻨ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ‪‬ﺟﻤ‪‬ﻴﻊ ‪‬ﺧﻠﹾﻘﻪ ‪‬ﻣ‪‬ﻨﻘﹶـﺎﺩ‪‬ﻭ ﹶﻥ‬
‫ﻚ ﺍﹾﻟﹶﺄ‪‬ﻧﻮ‪‬ﺍﺭ ﹺﺇﻟﹶﻰ ﻣ‪‬ﺎ ‪‬ﻧ ﹶﻔ ﹶﺬ ‪‬ﺑﺼ‪‬ﺮﻩ ﻓ‪‬ﻴ ﹺﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤﺎﻝ ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻭﻓﹶﺮﻫ ‪‬ﻢ ‪‬ﺣﻈ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎ ‪‬ﺣﻈﹶـﺔ‬ ‫ﹺﺑ‪‬ﺘ ﹾﻠ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ‪" :‬‬ ‫ﻱ ﻫ‪‬ﻮﺩ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ﹶﻗ ﹺﻮ ‪‬‬ ‫ﹶﺃ ﹾﻗﻮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌﺰ‪‬ﻡ ‪ ،‬ﻭ‪‬ﻟ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﹶﻓﻜ‪‬ﻴﺪ‪‬ﻭﻧﹺﻲ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ ﹸﺛ ‪‬ﻢ ﻟﹶﺎ ‪‬ﺗ‪‬ﻨ ‪‬ﻈﺮ‪‬ﻭ ‪‬ﻥ ‪ .‬ﹺﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﻮ ﱠﻛﻠﹾﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﺍﺑ‪‬ﺔ ﹺﺇﻟﱠﺎ‬
‫ﺕ ‪‬ﻣ ‪‬ﻦ ﹶﻏﻴ‪‬ﺐ‬ ‫ﺖ ‪‬ﻭ‪‬ﺑ ‪‬ﺮ ‪‬ﺯ ‪‬‬
‫ﺼ ‪‬‬ ‫ﺻﻴ‪‬ﺔ ‪‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎﻝ ﹶﻗ ‪‬ﺪ ‪‬ﻧ ‪‬‬‫ﺖ ﻧ‪‬ﺎ ‪‬‬‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ " ‪‬ﻭﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺳ ‪‬ﻤ‪‬ﻴ ‪‬‬ ‫‪‬ﻫ ‪‬ﻮ ﺁﺧ‪‬ﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮﺻ‪‬ﺔ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎﺩ‪‬ﻳﺮ ‪ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﻧ ﹶﻔ ﹶﺬ ‪‬ﺑﺼ‪‬ﺮ ﺍﹾﻟﺨ‪‬ﺎﻟ‪‬ﻖ ﻓ‪‬ﻲ ‪‬ﺟﻤ‪‬ﻴﻊ ‪‬ﺣ ‪‬ﺮﻛﹶﺎﺕ‬ ‫ﺍﹾﻟ ‪‬ﻐﻴ‪‬ﺐ ﹶﻓﺼ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺏ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪‬ﺣﻴ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﺟ‪‬ﺒﻬ‪‬ﺘﻪ ‪‬ﺑﻴ‪‬ﻦ‬ ‫ﺖ ‪‬ﺣ ‪‬ﺮﻛﹶﺎﺕ ﹸﻛ ﹼﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩ ‪‬‬ ‫ﺿ ‪‬ﻌ ‪‬‬‫ﺨﻠﹾﻖ ﹺﺑ ﹸﻘ ‪‬ﺪ ‪‬ﺭ ‪‬ﺓ ‪ ,‬ﹸﺛ ‪‬ﻢ ‪‬ﻭ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺺ ‪‬ﺣ ‪‬ﺮﻛﹶﺎﺕ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎﺩ ﹺﺑﻤ‪‬ﺎ ﻗﹶـ ‪‬ﺪ ‪‬ﺭ ;‬ ‫ﺻﻴ‪‬ﺔ ; ‪‬ﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺿ‪‬ﻊ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﻧ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫‪‬ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴ ‪‬ﻪ ‪ ,‬ﹶﻓ ‪‬‬
‫ﺨﻠﹸﻘﻬ‪‬ـﺎ‬ ‫ﺤ ‪‬ﺮﻛﹶﺎﺕ ﺍﱠﻟﺘ‪‬ﻲ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﺍﻟﱠﻠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹺﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ﹶﻗﺒ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺹ ﺍﹾﻟ ‪‬‬‫ﺻﻴ‪‬ﺔ ‪‬ﻣ ﹾﺄﺧ‪‬ﻮﺫﹶﺓ ﹺﺑ ‪‬ﻤ‪‬ﻨﺼ‪‬ﻮ ﹺ‬ ‫ﻓﹶﺎﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨﺒﹺﺮ‬‫ﺻﻴ‪‬ﺔ ﻛﹶﺎ ‪‬ﺫﺑ‪‬ﺔ ﺧ‪‬ﺎ ‪‬ﻃﺌﹶﺔ " ] ﺍﹾﻟ ‪‬ﻌﻠﹶﻖ ‪ [ 16 :‬ﻳ ‪‬‬ ‫ﺻﻴ‪‬ﺔ ﹶﺃﺑﹺﻲ ‪‬ﺟﻬ‪‬ﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ " :‬ﻧ‪‬ﺎ ‪‬‬ ‫ﻒ ﻧ‪‬ﺎ ‪‬‬ ‫ﺻ ‪‬‬‫‪‬ﻭ ‪‬ﻭ ‪‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺻﻴ‪‬ﺔ‬
‫ﺴ‪‬ﺘﺤ‪‬ﻴﻞ ﹶﺃ ﹾﻥ ‪‬ﺗﻜﹸﻮﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨﻮ‪‬ﺍﺻ‪‬ﻲ ﻓ‪‬ﻴﻬ‪‬ﺎ ﻛﹶﺎ ‪‬ﺫﺑ‪‬ﺔ ﺧ‪‬ﺎ ‪‬ﻃﺌﹶﺔ ‪ ،‬ﹶﻓ ‪‬ﻌﻠﹶﻰ ‪‬ﺳﺒﹺﻴﻞ ﻣ‪‬ﺎ ‪‬ﺗﹶﺄ ‪‬ﻭﻟﹸﻮ ‪‬ﻩ ‪‬ﻳ ‪‬‬
‫ﺨﻄﹶﺄ ‪ .‬ﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ‪‬ﻋﻠﹶﻢ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﻐـﻮﻱ ﰲ ﺗﻔﺴـﲑﻩ ‪"- :‬ﺇﱐ‬
‫‪‬ﻣ‪‬ﻨﺴ‪‬ﻮﺑ‪‬ﺔ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜﺬ‪‬ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺗﻮﻛﻠﺖ"ﺃﻱ‪ :‬ﺍﻋﺘﻤﺪﺕ "ﻋﻠﻰ ﺍﷲ ﺭﰊ ﻭﺭﺑﻜﻢ ﻣﺎ ﻣﻦ ﺩﺍﺑﺔ ﺇﻻ ﻫﻮ ﺁﺧﺬ ﺑﻨﺎﺻﻴﺘﻬﺎ"‬
‫ﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ‪ :‬ﳛﻴﻴﻬﺎ ﻭﳝﻴﺘﻬﺎ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻣﺎﻟﻜﻬﺎ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻬﺎ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺘﻴﱯ‪:‬‬
‫ﻳﻘﻬﺮﻫﺎ‪ ،‬ﻷﻥ ﻣﻦ ﺃﺧﺬﺕ ﺑﻨﺎﺻﻴﺘﻪ ﻓﻘﺪ ﻗﻬﺮﺗﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﳕﺎ ﺧﺺ ﺍﻟﻨﺎﺻﻴﺔ ﺑﺎﻟـﺬﻛﺮ‬
‫ﻷﻥ ﺍﻟﻌﺮﺏ ﺗﺴﺘﻌﻤﻞ ﺫﻟﻚ ﺇﺫﺍ ﻭﺻﻔﺖ ﺇﻧﺴﺎﻧﺎ ﺑﺎﻟﺬﻟﺔ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﻧﺎﺻﻴﺔ ﻓﻼﻥ ﺑﻴـﺪ‬
‫ﻓﻼﻥ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺳﺮﻭﺍ ﺇﻧﺴﺎﻧﺎ ﻭﺃﺭﺍﺩﻭﺍ ﺇﻃﻼﻗﻪ ﻭﺍﳌﻦ ﻋﻠﻴﻪ ﺟﺰﻭﺍ ﻧﺎﺻﻴﺘﻪ ﻟﻴﻌﺘﺪﻭﺍ‬
‫ﺑﺬﻟﻚ ﻓﺨﺮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺨﺎﻃﺒﻬﻢ ﺍﷲ ﲟﺎ ﻳﻌﺮﻓﻮﻥ‪" .‬ﺇﻥ ﺭﰊ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴـﺘﻘﻴﻢ"‪،‬‬
‫ﻳﻌﲏ‪ :‬ﺇﻥ ﺭﰊ ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻴﻬﻢ ﻓﺈﻧﻪ ﻻ ﻳﻈﻠﻤﻬﻢ ﻭﻻ ﻳﻌﻤﻞ ﺇﻻ ﺑﺎﻹﺣﺴـﺎﻥ‬
‫ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻓﻴﺠﺎﺯﻱ ﺍﶈﺴﻦ ﺑﺈﺣﺴﺎﻧﻪ ﻭﺍﳌﺴﻲﺀ ﺑﻌﺼﻴﺎﻧﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﺇﻥ ﺩﻳﻦ ﺭﰊ‬
‫ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻓﻴﻪ ﺇﺿﻤﺎﺭ‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﺭﰊ ﳛﺜﻜﻢ ﻭﳛﻤﻠﻜـﻢ ﻋﻠـﻰ‬
‫ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ .‬ﺍﻧﺘﻬﻰ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪ :‬ﺇﱐ ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﷲ‬
‫ﺭﰊ ﻭﺭﺑﻜﻢ" ﻓﻬﻮ ﻳﻌﺼﻤﲏ ﻣﻦ ﻛﻴﺪﻛﻢ‪ ،‬ﻭﺇﻥ ﺑﻠﻐﺘﻢ ﰲ ﺗﻄﻠﺐ ﻭﺟﻮﻩ ﺍﻹﺿﺮﺍﺭ ﰊ‬
‫ﻛﻞ ﻣﺒﻠﻎ‪ ،‬ﻓﻤﻦ ﺗﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻛﻔﺎﻩ‪ .‬ﰒ ﳌﺎ ﺑﲔ ﳍﻢ ﺗﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ ﻭﺛﻘﺘﻪ ﲝﻔﻈﻪ‬
‫ﻭﻛﻼﺀﺗﻪ ﻭﺻﻔﻪ ﲟﺎ ﻳﻮﺟﺐ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻭﺍﻟﺘﻔﻮﻳﺾ ﺇﻟﻴﻪ ﻣﻦ ﺍﺷـﺘﻤﺎﻝ ﺭﺑﻮﺑﻴﺘـﻪ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﻣﺎﻟﻚ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﺃﻥ ﻧﺎﺻﻴﺔ ﻛﻞ ﺩﺍﺑـﺔ ﻣـﻦ ﺩﻭﺍﺏ ﺍﻷﺭﺽ‬
‫ﺑﻴﺪﻩ‪ ،‬ﻭﰲ ﻗﺒﻀﺘﻪ ﻭﲢﺖ ﻗﻬﺮﻩ‪ ،‬ﻭﻫﻮ ﲤﺜﻴﻞ ﻟﻐﺎﻳﺔ ﺍﻟﺘﺴﺨﲑ ﻭ‪‬ﺎﻳﺔ ﺍﻟﺘﺬﻟﻴﻞ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﺇﺫﺍ ﺃﺳﺮﻭﺍ ﺍﻷﺳﲑ ﻭﺃﺭﺍﺩﻭﺍ ﺇﻃﻼﻗﻪ‪ ،‬ﻭﺍﳌﻦ ﻋﻠﻴﻪ ﺟﺰﻭﺍ ﻧﺎﺻﻴﺘﻪ ﻓﺠﻌﻠﻮﺍ ﺫﻟﻚ ﻋﻼﻣﺔ‬
‫ﻟﻘﻬﺮﻩ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻣﻌﲎ ﺁﺧﺬ ﺑﻨﺎﺻﻴﺘﻬﺎ ﻣﺎﻟﻜﻬﺎ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺘـﻴﱯ‪:‬‬
‫ﻗﺎﻫﺮﻫﺎ ﻷﻥ ﻣﻦ ﺃﺧﺬﺕ ﺑﻨﺎﺻﻴﺘﻪ ﻓﻘﺪ ﻗﻬﺮﺗﻪ‪ ،‬ﻭﺍﻟﻨﺎﺻﻴﺔ ﻗﺼﺎﺹ ﺍﻟﺸﻌﺮ ﻣﻦ ﻣﻘﺪﻡ‬
‫ﺍﻟﺮﺃﺱ‪ ،‬ﰒ ﻋﻠﻞ ﻣﺎ ﺗﻘﺪﻡ ﺑﻘﻮﻟﻪ‪" :‬ﺇﻥ ﺭﰊ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ" ﺃﻱ ﻫﻮ ﻋﻠﻰ ﺍﳊﻖ‬
‫ﻭﺍﻟﻌﺪﻝ ﻓﻼ ﻳﻜﺎﺩ ﻳﺴﻠﻄﻜﻢ ﻋﻠﻲ‪ .‬ﺍﻧﺘﻬﻰ ﻗﻠﺖ ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺎﺻﻴﺔ ﻭﺗﺮﻙ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺮﺍﺩ ﻭﺍﳌﻌﺮﻭﻑ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻱ ﻫـﻮ‬
‫ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻻﺧﺬ ﺑﻪ ﲟﻌﲎ ﺍﻻﻣﺴﺎﻙ ﻭﺍﻟﻘﺒﺾ ﺍﳊﺴﻲ ﻭﻫﺬﻩ ﻣﻦ ﺃﺻﺮﺡ ﺍﻟﺒﻴﺎﻥ‬
‫ﻭﻛﺬﻟﻚ ﺗﺄﻭﳍﺎ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻓﺄﻳﻦ ﺫﻫﺒﺖ ﻋﻴﻮﻥ ﻭﻋﻘﻮﻝ ﻣﻦ ﺃﺑﻌﺪ ﻭﻣﻨـﻊ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻭﺻﺮﻑ ﺍﻟﻈﺎﻫﺮ ‪.‬ﻭﰲ ﺗﻔﺴﲑ ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ ﺍﺑﻦ ﺍﳉﻮﺯﻱ )ﺕ‬
‫‪ 597‬ﻫـ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﺇﹺﻻ ﻫﻮ ﺁﺧ ﹲﺬ ﺑﻨﺎﺻﻴﺘﻬﺎ { ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺍﳌﻌﲎ‪ :‬ﺃ‪‬ﺎ ﰲ‬
‫ﻗﺒﻀﺘﻪ ﻭﻣ‪‬ﻠﻜﻪ ﻭﺳﻠﻄﺎﻧﻪ‪ .‬ﻓﺎﻥ ﻗﻴﻞ‪ :‬ﱂ ﺧﺺ ﺍﻟﻨﺎﺻﻴﺔ؟ ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﻨﺎﺻﻴﺔ ﻫـﻲ‬
‫ﺷﻌﺮ ﻣﻘﺪ‪‬ﻡ ﺍﻟﺮﺃﺱ‪ ،‬ﻓﺎﺫﺍ ﺃﺧﺬﺕ ‪‬ﺎ ﻣﻦ ﺷﺨﺺ‪ ،‬ﻓﻘﺪ ﻣﻠﻜﺖ ﺳﺎﺋﺮ ﺑﺪﻧﻪ‪ ،‬ﻭﺫ ﱠﻝ ﻟﻚ‪.‬‬

‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﺇﹺﻥ ﺭﰊ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ { ﻗﺎﻝ ﳎﺎﻫﺪ‪ :‬ﻋﻠﻰ ﺍﳊﻖ‪ .‬ﻭﻗﺎﻝ ﻏﲑﻩ‪:‬‬
‫ﰲ ﺍﻟﻜﻼﻡ ﺇﹺﺿﻤﺎﺭ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﺇﹺﻥ ﺭﰊ ﻳﺪﻝ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ .‬ﻓﺎﻥ ﻗﻴﻞ‪ :‬ﻣﺎ ﻭﺟـﻪ‬
‫ﺍﳌﻨﺎﺳﺒﺔ ﺑﲔ ﻗﻮﻟﻪ‪ } :‬ﺇﹺﻻ ﻫﻮ ﺁﺧﺬ ﺑﻨﺎﺻﻴﺘﻬﺎ { ﻭﺑﲔ ﻛﻮﻧﻪ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴـﺘﻘﻴﻢ؟‬
‫ﻓﻌﻨﻪ ﺟﻮﺍﺑﺎﻥ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﳌﺎ ﺃﺧﱪ ﺃﻧﻪ ﺁﺧﺬ ﺑﻨﻮﺍﺻﻲ ﺍﳋﻠﻖ‪ ،‬ﻛﺎﻥ ﻣﻌﻨﺎﻩ‪ :‬ﺃ‪‬ـﻢ ﻻ‬
‫ﳜﺮﺟﻮﻥ ﻋﻦ ﻗﺒﻀﺘﻪ‪ ،‬ﻓﺄﺧﱪ ﺃﻧﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﻻ ﻳﻌﺪﻝ ﻋﻨﻪ ﻫﺎﺭﺏ‪ ،‬ﻭﻻ ﳜﻔﻲ ﻋﻠﻴـﻪ‬
‫ﻣﺴﺘﺘﺮ‪.‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﳌﻌﲎ‪ :‬ﺃﻧﻪ ﻭﺇﹺﻥ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻬﻮ ﻻﻳﻈﻠﻤﻬﻢ‪ ،‬ﻭﻻﻳﺮﻳﺪ ﺇﹺﻻ‬
‫ﺍﻟﻌﺪﻝ‪ ،‬ﺫﻛﺮﳘﺎ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﺍﻧﺘﻬﻰ ‪ .‬ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﺍﺑﻮ ﺣﻴﺎﻥ )ﺕ ‪754‬‬
‫ﻫـ ﰒ ﺫﻛﺮ ﺗﻮﻛﻠﻪ ﻋﻞ ﺍﷲ ﻣﻌﻠﻤﹰﺎ ﺃﻧﻪ ﺭﺑﻪ ﻭﺭ‪‬ﻢ‪ ،‬ﻭﻣﻨﺒﻬﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺣﻴﺚ ﻫـﻮ‬
‫ﺭﺑﻜﻢ ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﻻ ﺗﻌﺒﺪﻭﺍ ﺇﻻ ﺇﻳﺎﻩ‪ ،‬ﻭﻣﻔﻮﺿﹰﺎ ﺃﻣﺮﻩ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﺛﻘـﺔ ﲝﻔﻈـﻪ‬
‫ﻭﺍﳒﺎﺯ ﻣﻮﻋﻮﺩﻩ‪ ،‬ﰒ ﻭﺻﻒ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻈﻴﻢ ﻣﻠﻜﻪ ﻣﻦ ﻛﻮﻥ ﻛـﻞ ﺩﺍﺑـﺔ ﰲ‬
‫ﻗﺒﻀﺘﻪ ﻭﻣﻠﻜﻪ ﻭﲢﺖ ﻗﻬﺮﻩ ﻭﺳﻠﻄﺎﻧﻪ‪ ،‬ﻓﺄﻧﺘﻢ ﻣﻦ ﲨﻠﺔ ﺃﻭﻟﺌﻚ ﺍﳌﻘﻬﻮﺭﻳﻦ‪ .‬ﻭﻗﻮﻟـﻪ‪:‬‬
‫ﺁﺧﺬ ﺑﻨﺎﺻﻴﺘﻬﺎ ﲤﺜﻴﻞ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻘﺎﺩﺭ ﺍﳌﺎﻟﻚ ﻳﻘﻮﺩ ﺍﳌﻘﺪﻭﺭ ﻋﻠﻴﻪ ﺑﻨﺎﺻﻴﺘﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﺩ‬
‫ﺍﻷﺳﲑ ﻭﺍﻟﻔﺮﺱ ﺑﻨﺎﺻﻴﺘﻪ‪ ،‬ﺣﱴ ﺻﺎﺭ ﺍﻷﺧﺬ ﺑﺎﻟﻨﺎﺻﻴﺔ ﻋﺮﻓﹰﺎ ﰲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻥ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﲡﺰ ﻧﺎﺻﻴﺔ ﺍﻷﺳﲑ ﺍﳌﻤﻨﻮﻥ ﻋﻠﻴﻪ ﻋﻼﻣﺔ ﺃﻧﻪ ﻗﺪ ﻗﺪﺭ ﻋﻠﻴﻪ ﻭﻗﺒﺾ ﻋﻠﻰ‬
‫ﻧﺎﺻﻴﺘﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ‪ :‬ﻭﺧﺺ ﺍﻟﻨﺎﺻﻴﺔ ﻷﻥ ﺍﻟﻌﺮﺏ ﺇﺫﺍ ﻭﺻﻔﺖ ﺇﻧﺴـﺎﻧﹰﺎ ﺑﺎﻟﺬﻟـﺔ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﺍﳋﻀﻮﻉ ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﻧﺎﺻﻴﺔ ﻓﻼﻥ ﺇﻻ ﺑﻴﺪ ﻓﻼﻥ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻣﻄﻴﻊ ﻟﻪ ﻳﺼﺮﻓﻪ ﻛﻴﻒ ﻳﺸﺎﺀ‬
‫ﰒ ﺃﺧﱪ ﺃ ﹼﻥ ﺃﻓﻌﺎﻟﻪ ﺗﻌﺎﱃ ﰲ ﻏﺎﻳﺔ ﺍﻹﺣﻜﺎﻡ‪ ،‬ﻭﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﰲ ﻣﻠﻜﻪ‪ ،‬ﻻ‬
‫ﻳﻔﻮﺗﻪ ﻇﺎﱂ ﻭﻻ ﻳﻀﻴﻊ ﻋﻨﺪﻩ ﻣﻦ ﺗﻮﻛﻞ ﻋﻠﻴﻪ‪ ،‬ﻗﻮﻟﻪ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﻭﻋـﺪﻩ ﺍﳊـﻖ‪ .‬ﻭﰲ‬
‫ﺗﻔﺴﲑ ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ ﺍﻟﺒﻘﺎﻋﻲ )ﺕ ‪ 885‬ﻫـ ﻭﺑﲔ ﺇﺣﺎﻃﺔ‬
‫ﻣﻠﻜﻪ ﺑﻘﻮﻟﻪ‪ } :‬ﺭﰊ ﻭﺭﺑﻜﻢ { ﺃﻱ ﺍﻟﺬﻱ ﺃﻭﺟﺪﻧﺎ ﻭﺩﺑﺮ ﺃﻣﻮﺭﻧﺎ ﻗﺒﻞ ﺃﻥ ﳜﻠﻘﻨﺎ ﻓﻌﻠﻢ‬
‫ﻣﺎ ﻳﻌﻤﻞ ﻛﻞ ﻣﻨﺎ ﰲ ﺣﻖ ﺍﻵﺧﺮﺓ ﻷﻧﻪ } ﻣﺎ ﻣﻦ ﺩﺍﺑﺔ { ﺃﻱ ﺻﻐﺮﺕ ﺃﻭ ﻛـﱪﺕ }‬
‫ﺇﻻ ﻫﻮ ﺁﺧﺬ { ﺃﻱ ﺃﺧﺬ ﻗﻬﺮ ﻭﻏﻠﺒﺔ } ﺑﻨﺎﺻﻴﺘﻬﺎ { ﺃﻱ ﻗﺎﺩﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗـﺪ ﺻـﺎﺭ‬
‫ﺍﻷﺧﺬ ﺑﺎﻟﻨﺎﺻﻴﺔ ﻋﺮﻓﹰﺎ ﰲ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻷﻥ ﺍﻟﻜﻞ ﺟﺎﺭﻭﻥ ﻣﻊ ﻣﺮﺍﺩﻩ ﻻ ﻣﻊ ﻣﺮﺍﺩﻫﻢ ﺑﻞ ﻻ‬
‫ﻳﻨﻔﻚ ﺃﺣﺪ ﻋﻦ ﻛﺮﺍﻫﺔ ﻟﺒﻌﺾ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻓﺪﻝ ﺫﻟﻚ ﻗﻄﻌﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﺑﻐﲑ ﻣﺮﺍﺩﻩ ﻭﺇﳕﺎ‬
‫ﻫﻮ ﲟﺮﺍﺩ ﻗﺎﻫﺮ ﻗﻬﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ﻭﻫﻮ ﺍﳌﻠﻚ ﺍﻷﻋﻠﻰ ﺳﺒﺤﺎﻧﻪ؛ ﻭﺍﻟﻨﺎﺻﻴﺔ‪ :‬ﺷﻌﺮ ﻣﻘﺪﻡ‬
‫ﻼ } ﺇﻥ { ﺃﻱ ﻷﻥ }‬ ‫ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻣﻦ ﺃﺧﺬ ﺑﻨﺎﺻﻴﺘﻪ ﻓﻘﺪ ﺍﻧﻘﺎﺩ ﻷﺧﺬﻩ ﻻ ﻳﺴﺘﻄﻴﻊ ﻣـﻴ ﹰ‬
‫ﱄ ﲟﺎ ﺃﻗﺎﻣﲏ ﻓﻴﻪ } ﻋﻠﻰ ﺻﺮﺍﻁ { ﺃﻱ ﻃﺮﻳﻖ ﻭﺍﺳـﻊ ﺑـﲔ }‬ ‫ﺭﰊ { ﺃﻱ ﺍﶈﺴﻦ ﺇ ﹼ‬
‫ﻼ ﻭﻻ ﺧﻠﻞ ﻭﻻ ﺍﺿـﻄﺮﺍﺏ ﻭﻻ‬ ‫ﻣﺴﺘﻘﻴﻢ* { ﻇﺎﻫﺮ ﺃﻣﺮﻩ ﻟﻜﻞ ﺃﺣﺪ ﻻ ﻟﺒﺲ ﻓﻴﻪ ﺃﺻ ﹰ‬
‫ﺍﻋﻮﺟﺎﺝ ﺑﻮﺟﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻛﻞ ﻣﻦ ﰲ ﺍﻟﻜﻮﻥ ﻳﺘﺄﳍﻪ ﻭﻳﺪﻋﻮ ﻭﳜﺎﻓﻪ ﻭﻳﺮﺟﻮﻩ ﻭﺇﻥ‬
‫ﺍﲣﺬ ﺑﻌﻀﻬﻢ ﻣﻦ ﺩﻭﻧﻪ ﺷﺮﻛﺎﺀ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻧﻪ ﻓﻼ ﻳﻌﻈﻤﻪ ﺇﻻ ﻋﺎﺑﺪﻩ‪ ،‬ﻭﺃﻣﺎ‬
‫ﻏﲑ ﻋﺎﺑﺪﻩ ﻓﺈﻧﻪ ﻻ ﻳﻘﻴﻢ ﻟﻪ ﻭﺯﻧﺎﹰ؛ ﻓﺼﺢ ‪‬ﺬﺍ ﻏﺎﻟﺐ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻏﻠﺒﺔ ﻳﻌﻠﻤﻬﺎ ﻛﻞ‬
‫ﻣﻮﺟﻮﺩ ﻣﻦ ﻏﲑ ﺧﻔﺎﺀ ﺃﺻﻼﹰ‪ ،‬ﻓﻬﻮ ﻣﺮﺟﻮ ﻣﺮﻫـﻮﺏ ﺑﺈﲨـﺎﻉ ﺍﻟﻌﻘـﻼﺀ ﲞـﻼﻑ‬
‫ﻣﻌﺒﻮﺩﺍﺗﻜﻢ‪ ،‬ﻭﺍﳊﺎﺻﻞ ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻓﻴﻠﺰﻡ ﻋﺪﻡ ﺍﻻﺧـﺘﻼﻑ‬
‫ﻻﻧﺘﻔﺎﺀ ﺍﻟﻠﺒﺲ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﺎﻥ ﻋﻠ ‪‬ﻲ ﺍﻟﻘﺪﺭ ﺷﻬﲑ ﺍﻷﻣﺮ‪ ،‬ﺑﺼﲑﹰﺍ ﲟﺎ ﻳﺮﻳﺪ‪ ،‬ﻣـﻊ‬
‫ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻤﻜﻦ‪ ،‬ﻣﺮﻫﻮﺏ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﻣﻘﺼﻮﺩﹰﺍ ﺑﺎﻻﺗﺒﺎﻉ ﻭﺍﶈﺒﺔ‪ ،‬ﻣﻦ ﱂ ﻳﻘﺒﻞ ﺇﻟﻴﻪ ﺿﻞ‪،‬‬
‫ﻭﻣﻦ ﺃﻋﺮﺽ ﻋﻨﻪ ﺃﺧﺬ ﻟﻜﺜﺮﺓ ﺃﻋﻮﺍﻧﻪ ﻭﻋﺰ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻓﻈﻬﺮﺕ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻋﺼﻤﺔ ﻣﻦ‬
‫ﻳﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻭﻋﺠﺰ ﻣﻌﺒﻮﺩﺍ‪‬ﻢ ﻣﻌﻬﻢ‪ ،‬ﻷﻥ ﻧﻮﺍﺻﻲ ﺍﻟﻜﻞ ﺑﻴﺪﻩ ﻭﻫﻮ ﺭ‪‬ـﺎ ﻭﺭ‪‬ـﻢ‬
‫ﻭﺭﺏ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻘﺪ ﺍﻧﻄﺒﻖ ﺧﺘﺎﻡ ﺍﻵﻳﺔ ﻋﻠﻰ ﻗﻮﳍﻢ } ﻣﺎ ﺟﺌﺘﻨﺎ ﺑﺒﻴﻨﺔ { ﺭﺩﹰﺍ ﻟﻪ ﻷﻥ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﱂ ﻳﻜﻦ ﺷﻲﺀ ﺃﺑﲔ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﻭﻋﻠﻰ ﺟﻮﺍﺑﻪ ﰲ ﺗﻮﻛﻠﻪ‬
‫ﻭﻣﺎ ﰲ ﺣﻴﺰﻩ ﺃﰎ ﺍﻧﻄﺒﺎﻕ؛ ﻭﺍﻟﻨﺎﺻﻴﺔ‪ :‬ﻣﻘﺪﻡ ﺍﻟﺸﻌﺮ ﻣﻦ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺃﺻﻠﻬﺎ ﺍﻻﺗﺼﺎﻝ ﻣﻦ‬
‫ﻗﻮﳍﻢ‪ :‬ﻣﻔﺎﺯﺓ ﺗﻨﺎﺻﻲ ﻣﻔﺎﺯﺓ ‪ -‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺘﺼﻠﺔ ‪‬ﺎ ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴـﲑﻩ ‪ :‬ﰒ‬
‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ { ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪ :‬ﺍﻟﻨﺎﺻﻴﺔ ﻋﻨﺪ ﺍﻟﻌـﺮﺏ‬ ‫ﻗﺎﻝ‪ } :‬ﻣ‪‬ﺎ ﻣ‪‬ﻦ ﺩ‪‬ﺍ‪‬ﺑ ‪‬ﺔ ﹺﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺀﺍ ‪‬ﺧ ﹲﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﻣﻨﺒﺖ ﺍﻟﺸﻌﺮ ﰲ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ ﻭﻳﺴﻤﻰ ﺍﻟﺸﻌﺮ ﺍﻟﻨﺎﺑﺖ ﻫﻨﺎﻙ ﻧﺎﺻﻴﺔ ﺑﺎﺳﻢ ﻣﻨﺒﺘﻪ‪.‬ﻭﺍﻋﻠﻢ‬
‫ﺃﻥ ﺍﻟﻌﺮﺏ ﺇﺫﺍ ﻭﺻﻔﻮﺍ ﺇﻧﺴﺎﻧﹰﺎ ﺑﺎﻟﺬﻟﺔ ﻭﺍﳋﻀﻮﻉ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻧﺎﺻﻴﺔ ﻓﻼﻥ ﺇﻻ ﺑﻴﺪ ﻓﻼﻥ‪،‬‬
‫ﺃﻱ ﺃﻧﻪ ﻣﻄﻴﻊ ﻟﻪ‪ ،‬ﻷﻥ ﻛﻞ ﻣﻦ ﺃﺧﺬﺕ ﺑﻨﺎﺻﻴﺘﻪ ﻓﻘﺪ ﻗﻬﺮﺗﻪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺳﺮﻭﺍ ﺍﻷﺳﲑ‬
‫ﻓﺄﺭﺍﺩﻭﺍ ﺇﻃﻼﻗﻪ ﻭﺍﳌﻦ ﻋﻠﻴﻪ ﺟﺰﻭﺍ ﻧﺎﺻﻴﺘﻪ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﻋﻼﻣﺔ ﻟﻘﻬﺮﻩ ﻓﺨﻮﻃﺒـﻮﺍ ﰲ‬
‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ { ﺃﻱ ﻣـﺎ ﻣـﻦ‬‫ﺍﻟﻘﺮﺁﻥ ﲟﺎ ﻳﻌﺮﻓﻮﻥ ﻓﻘﻮﻟﻪ‪ } :‬ﻣ‪‬ﺎ ﻣ‪‬ﻦ ﺩ‪‬ﺍ‪‬ﺑ ‪‬ﺔ ﹺﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺀﺍ ‪‬ﺧ ﹲﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ـﺪﺭﻩ‪.‬‬ ‫ـﺎﺋﻪ ﻭﻗـ‬
‫ـﺎﺩ ﻟﻘﻀـ‬ ‫ـﻪ‪ ،‬ﻭﻣﻨﻘـ‬ ‫ـﺮﻩ ﻭﻗﺪﺭﺗـ‬ ‫ـﺖ ﻗﻬـ‬ ‫ـﻮ ﲢـ‬ ‫ـﻮﺍﻥ ﺇﻻ ﻭﻫـ‬ ‫ﺣﻴـ‬
‫ﺴ‪‬ﺘﻘ‪‬ﻴ ﹴﻢ { ﻭﻓﻴﻪ ﻭﺟﻮﻩ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﻗـﺎﻝ‪:‬‬ ‫ﻁ ‪‬ﻣ ‪‬‬ ‫ﺻﺮٰ ‪‬‬
‫ﰒ ﻗﺎﻝ‪ } :‬ﹺﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻋﹶﻠﻰٰ ‪‬‬
‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ { ﺃﺷﻌﺮ ﺫﻟﻚ ﺑﻘﺪﺭﺓ ﻋﺎﻟﻴﺔ ﻭﻗﻬﺮ ﻋﻈﻴﻢ ﻓﺄﺗﺒﻌﻪ‬ ‫} ﻣ‪‬ﺎ ﻣ‪‬ﻦ ﺩ‪‬ﺍ‪‬ﺑ ‪‬ﺔ ﹺﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺀﺍ ‪‬ﺧ ﹲﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﺴ‪‬ﺘﻘ‪‬ﻴ ﹴﻢ { ﺃﻱ ﺃﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻴﻬﻢ ﻟﻜﻨـﻪ ﻻ‬ ‫ﻁ ‪‬ﻣ ‪‬‬ ‫ﺻﺮٰ ‪‬‬
‫ﺑﻘﻮﻟﻪ‪ } :‬ﹺﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻋﹶﻠﻰٰ ‪‬‬
‫ﻳﻈﻠﻤﻬﻢ ﻭﻻ ﻳﻔﻌﻞ ‪‬ﻢ ﺇﻻ ﻣﺎ ﻫﻮ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺸﻒ‬
‫ﻭﺍﻟﺒﻴﺎﻥ ﺍﻟﺜﻌﻠﱯ )ﺕ ‪ 427‬ﻫـ ﹺﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﭐﻟﱠﻠ ‪‬ﻪ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﻣ‪‬ﻦ ﺩ‪‬ﺁ‪‬ﺑ ‪‬ﺔ ﹺﺇ ﱠﻻ‬
‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺂ {‪.‬ﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ‪ :‬ﳛﻴﻴﻬﺎ ﻭﳝﻴﺘﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮ‪‬ﺍﺀ‪ :‬ﻣﺎﻟﻜﻬﺎ ﻭﺍﻟﻘـﺎﺩﺭ‬ ‫‪‬ﻫ ‪‬ﻮ ﺁ ‪‬ﺧ ﹲﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺘﻴﱯ‪ :‬ﻳﻘﻬﺮﻫﺎ ﻷﻥ ﻣﻦ ﺃﺧﺬﺕ ﺑﻨﺎﺻﻴﺘﻪ ﻓﻘﺪ ﻗﻬﺮﺗﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳـﺮ‪:‬‬
‫ﺺ ﺍﻟﻨﺎﺻﻴﺔ ﻷﻥ ﺍﻟﻌﺮﺏ ﺗﺴﺘﻌﻤﻞ ﺫﻟﻚ ﺇﺫﺍ ﻭﺻﻔﺖ ﺇﻧﺴﺎﻧﹰﺎ ﺑﺎﻟﺬﻟﺔ ﻭﺍﳋﻀـﻮﻉ‬ ‫ﺇﳕﺎ ﺧ ‪‬‬
‫ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﻧﺎﺻﻴﺔ ﻓﻼﻥ ﺇ ﹼﻻ ﺑﻴﺪ ﻓﻼﻥ ﺃﻱ ﺇﻧﻪ ﻣﻄﻴﻊ ﻟﻪ ﻳﺼﺮﻓﻪ ﻛﻴﻒ ﺷﺎﺀ‪،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﺇﺫﺍ ﺃﺳﺮﻭﺍ ﺍﻷﺳﲑ ﻓﺄﺭﺍﺩﻭﺍ ﺍﻃﻼﻗﻪ ﻭﺍﳌ ‪‬ﻦ ﻋﻠﻴﻪ ﺟﺰﻭﺍ )ﻧﺎﺻﻴﺘﻪ( ﻟﻴﻐﺘﺮﻭﺍ ﺑﺬﻟﻚ ﻓﺨـﺮﹰﺍ‬
‫ﻋﻠﻴﻪ‪،‬ﻓﺨﺎﻃﺒﻬﻢ ﲟﺎ ﻳﻌﺮﻓﻮﻥ ﰲ ﻛﻼﻣﻬﻢ ‪ .‬ﻭﰲ ﺗﻔﺴﲑ ﻣﺪﺍﺭﻙ ﺍﻟﺘﻨﺰﻳـﻞ ﻭﺣﻘـﺎﺋﻖ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﭐﻟﱠﻠ ‪‬ﻪ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﻣ‪‬ﻦ ﺩ‪‬ﺍ‪‬ﺑ ‪‬ﺔ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻨﺴﻔﻲ )ﺕ ‪ 710‬ﻫـ } ﹺﺇﻧ‪‬ﻰ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠ ‪‬‬
‫ﺻ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ { ﺃﻱ ﻣﺎﻟﻜﻬﺎ‪ ،‬ﻭﳌﺎ ﺫﻛﺮ ﺗﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ ﻭﺛﻘﺘـﻪ ﲝﻔﻈـﻪ‬ ‫ﹺﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺀﺍ ‪‬ﺧ ﹲﺬ ﹺﺑﻨ‪‬ﺎ ‪‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻭﻛﻼﺀﺗﻪ ﻣﻦ ﻛﻴﺪﻫﻢ‪ ،‬ﻭﺻﻔﻪ ﲟﺎ ﻳﻮﺟﺐ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﺷﺘﻤﺎﻝ ﺭﺑﻮﺑﻴﺘـﻪ ﻋﻠﻴـﻪ‬
‫ﻭﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﻦ ﻛﻮﻥ ﻛﻞ ﺩﺍﺑﺔ ﰲ ﻗﺒﻀﺘﻪ ﻭﻣﻠﻜﺘﻪ ﻭﲢﺖ ﻗﻬﺮﻩ ﻭﺳـﻠﻄﺎﻧﻪ ﻭﺍﻷﺧـﺬ‬
‫ﺴ‪‬ﺘﻘ‪‬ﻴ ﹴﻢ { ﺇﻥ ﺭﰊ ﻋﻠﻰ ﺍﳊﻖ ﻻ ﻳﻌﺪﻝ‬
‫ﻁ ‪‬ﻣ ‪‬‬
‫ﺻﺮٰ ‪‬‬
‫ﺑﺎﻟﻨﺎﺻﻴﺔ ﲤﺜﻴﻞ ﻟﺬﻟﻚ } ﹺﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻋﹶﻠﻰٰ ‪‬‬
‫ﻋﻨﻪ ‪ .‬ﻭﰲ ﺗﻔﺴﲑ ﻟﺒﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﻣﻌﺎﱐ ﺍﻟﺘﻨﺰﻳﻞ ﺍﳋﺎﺯﻥ )ﺕ ‪ 725‬ﻭﻫـﻮ ﻗﻮﻟـﻪ‬
‫ﺗﻌﺎﱃ‪ } :‬ﺇﱐ ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﷲ ﺭﰊ ﻭﺭﺑﻜﻢ { ﻳﻌﲏ ﺃﻧﻪ ﻓﻮﺽ ﺃﻣﺮﻩ ﺇﱃ ﺍﷲ ﻭﺍﻋﺘﻤﺪ‬
‫ﻋﻠﻴﻪ } ﻣﺎ ﻣﻦ ﺩﺍﺑﺔ { ﻳﻌﲏ ﺗﺪﺏ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﲨﻴـﻊ ﺑـﲏ ﺁﺩﻡ‬
‫ﻭﺍﳊﻴﻮﺍﻥ ﻷ‪‬ﻢ ﻳﺪﺑﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ } ﺇﻻ ﻫﻮ ﺁﺧﺬ ﺑﻨﺎﺻﻴﺘﻬﺎ { ﻳﻌﲏ ﺃﻧﻪ ﺗﻌﺎﱃ ﻫﻮ‬
‫ﻣﺎﻟﻜﻬﺎ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﻳﻘﻬﺮﻫﺎ ﻷﻥ ﻣﻦ ﺃﺧﺬﺕ ﺑﻨﺎﺻﻴﺘﻪ ﻓﻘﺪ ﻗﻬﺮﺗﻪ‪ ،‬ﻭﺍﻟﻨﺎﺻﻴﺔ‬
‫ﺺ ﺍﻟﻨﺎﺻـﻴﺔ‬ ‫ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ ﻭﲰﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻧﺎﺻﻴﺔ ﻟﻠﻤﺠﺎﻭﺭﺓ ﻗﻴﻞ‪ :‬ﺇﳕﺎ ﺧـ ‪‬‬
‫ﺑﺎﻟﺬﻛﺮ ﻷﻥ ﺍﻟﻌﺮﺏ ﺗﺴﺘﻌﻤﻞ ﺫﻟﻚ ﻛﺜﲑﹰﺍ ﰲ ﻛﻼﻣﻬﻢ ﻓﺈﺫﺍ ﻭﺻﻔﻮﺍ ﺇﻧﺴﺎﻧﹰﺎ ﺑﺎﻟﺬﻟﺔ ﻣﻊ‬
‫ﻏﲑﻩ ﻳﻘﻮﻟﻮﻥ ﻧﺎﺻﻴﺔ ﻓﻼﻥ ﺑﻴﺪ ﻓﻼﻥ ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺳﺮﻭﺍ ﺃﺳﲑﹰﺍ ﻭﺃﺭﺍﺩﻭﺍ ﺇﻃﻼﻗﻪ ﺟﺰﻭﺍ‬
‫ﻧﺎﺻﻴﺘﻪ ﻟﻴﻤﻨﻮﺍ ﻋﻠﻴﻪ ﻭﻳﻌﺘﺪﻭﺍ ﺑﺬﻟﻚ ﻓﺨﺮﹰﺍ ﻋﻠﻴﻪ ﻓﺨﺎﻃﺒﻬﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﲟـﺎ‬
‫ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﻛﻼﻣﻬﻢ } ﺇﻥ ﺭﰊ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ { ﻳﻌـﲏ ﺇﻥ ﺭﰊ ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﻗﺎﺩﺭﹰﺍ ﻭﺃﻧﺘﻢ ﰲ ﻗﺒﻀﺘﻪ ﻛﺎﻟﻌﺒﺪ ﺍﻟﺬﻟﻴﻞ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﻈﻠﻤﻜﻢ ﻭﻻ ﻳﻌﻤﻞ ﺇﻻ‬
‫ﺑﺎﻹﺣﺴﺎﻥ ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﻌﺪﻝ ﻓﻴﺠﺎﺯﻱ ﺍﶈﺴﻦ ﺑﺈﺣﺴﺎﻧﻪ ﻭﺍﳌﺴﻲﺀ ﺑﻌﺼﻴﺎﻧﻪ‪ ،‬ﻭﻗﻴـﻞ‬
‫ﻣﻌﻨﺎﻩ ﺃﻥ ﺩﻳﻦ ﺭﰊ ﻫﻮ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﻗﻴﻞ ﻓﻴﻪ ﺇﺿﻤﺎﺭ ﺗﻘﺪﻳﺮﻩ ﺇﻥ ﺭﰊ ﳛﻤﻠﻜـﻢ‬
‫ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ‪ .‬ﻗﻠﺖ ﻭﻫﺬﺍ ﺇﲨﺎﻉ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﺧﺎﻃﺒﻬﻢ ﲟﺎ ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﻛﻼﻣﻬﻢ ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻥ ﺍﷲ ﳝﺴﻚ ﻧﺎﺻﻴﺔ‬
‫ﺍﻻﻧﺴﺎﻥ ﻭﻳﺄﺧﺬ ‪‬ﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺇﳕﺎ ﲪﻠﻮﺍ ﺫﻟﻚ ﻋﻠﻰ ﺍ‪‬ﺎﺯ ﻭﺍﻟﺘﻤﺜﻴـﻞ ﻭﺍﻷﺧـﺬ‬
‫ﺑﺎﻟﻨﺎﺻﻴﺔ ﲤﺜﻴﻞ ﻟﺬﻟﻚ ﻳﻌﲏ ﺃﻧﻪ ﺗﻌﺎﱃ ﻫﻮ ﻣﺎﻟﻜﻬﺎ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﻳﻘﻬﺮﻫﺎ ﻷﻥ ﻣﻦ‬
‫ﺃﺧﺬﺕ ﺑﻨﺎﺻﻴﺘﻪ ﻓﻘﺪ ﻗﻬﺮﺗﻪ‪ ،‬ﻭﺍﻟﻨﺎﺻﻴﺔ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺎﺻﻴﺔ ﰲ ﻟﻐـﺔ‬
‫ﺍﻟﻌﺮﺏ ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪ :‬ﺍﻟﻨﺎﺻﻴﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻣﻨﺒﺖ ﺍﻟﺸﻌﺮ ﰲ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ ﻭﻳﺴـﻤﻰ‬
‫ﺍﻟﺸﻌﺮ ﺍﻟﻨﺎﺑﺖ ﻫﻨﺎﻙ ﻧﺎﺻﻴﺔ ﺑﺎﺳﻢ ﻣﻨﺒﺘﻪ ﻭﻗﺪ ﺻﺎﺭ ﺍﻷﺧﺬ ﺑﺎﻟﻨﺎﺻﻴﺔ ﻋﺮﻓﹰﺎ ﰲ ﺍﻟﻘـﺪﺭﺓ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﻓﺎﻓﻬﻢ ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ﺍﳉﺰﺀ ‪ 1‬ﺻـﻔﺤﺔ ‪ 215‬ﻗـﺎﻟﻮﺍ‬
‫ﺣﺪﻳﺚ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﻗﺎﻟﻮﺍ ﺭﻭﻳﺘﻢ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﳝﲔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﰲ ﺍﻻﺭﺽ ﻳﺼﺎﻓﺢ ‪‬ﺎ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﻭﳓﻦ ﻧﻘﻮﻝ ﺍﻥ ﻫﺬﺍ ﲤﺜﻴﻞ‬
‫ﻭﺗﺸﺒﻴﻪ ﻭﺃﺻﻠﻪ ﺃﻥ ﺍﳌﻠﻚ ﻛﺎﻥ ﺇﺫﺍ ﺻﺎﻓﺢ ﺭﺟﻼ ﻗﺒﻞ ﺍﻟﺮﺟﻞ ﻳﺪﻩ ﻓﻜﺄﻥ ﺍﳊﺠﺮ ﷲ‬
‫ﺗﻌﺎﱃ ﲟﻨﺰﻟﺔ ﺍﻟﻴﻤﲔ ﻟﻠﻤﻠﻚ ﺗﺴﺘﻠﻢ ﻭﺗﻠﺜﻢ ﻭﺑﻠﻐﲏ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎﺍﻥ ﺍﷲ‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺣﲔ ﺃﺧﺬ ﺍﳌﻴﺜﺎﻕ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻭﺃﺷﻬﺪﻫﻢ ﻋﻠﻰ ﺃﻧﻔﺒﺴﻬﻢ ﺃﻟﺴـﺖ‬
‫ﺑﺮﺑﻜﻢ ﻗﺎﻟﻮﺍ ﺑﻠﻰ ﺟﻌﻞ ﺫﻟﻚ ﰲ ﺍﳊﺠﺮ ﺍﻻﺳﻮﺩ ﻭﻗﺎﻝ ﺃﻣﺎ ﲰﻌـﺘﻢ ﺇﺫﺍ ﺍﺳـﺘﻠﻤﻮﻩ‬
‫ﻳﻘﻮﻟﻮﻥ ﺇﳝﺎﻧﺎ ﺑﻚ ﻭﻭﻓﺎﺀ ﺑﻌﻬﺪﻙ ﺃﻱ ﻗﺪ ﻭﻓﻴﻨﺎ ﺑﻌﻬﺪﻙ ﺇﻧﻚ ﺃﻧﺖ ﺭﺑﻨﺎ ﻭﺫﻟـﻚ ﺃﻥ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻗﺪ ﺍﺳﺘﻠﻤﻮﻩ ﻭﻛﺎﻧﻮﺍ ﻣﺸﺮﻛﲔ ﱂ ﻳﺴﺘﻠﻤﻮﻩ ﲝﻘﻪ ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻛﻔـﺎﺭﺍ ‪.‬‬
‫ﻭﻧﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻨﻔﻊ ‪‬ﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌـﺎﳌﲔ ‪ .‬ﻭﻛﺘﺒـﻪ‬
‫ﺃﺑﻮﻋﻠﻲ ﳏﻤﻮﺩ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻷﺷﻌﺮﻱ ‪.‬‬

‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ‪:‬‬

‫ﺭﺳﺎﻟﺔ ﺇﱃ ﺃﻫﻞ ﺍﻟﺜﻐﺮ ‪ -‬ﺍﻷﺷﻌﺮﻱ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺭﺳﺎﻟﺔ ﺇﱃ ﺃﻫﻞ ﺍﻟﺜﻐﺮﺍﳌﺆﻟﻒ ‪ :‬ﻋﻠﻲ‬

‫ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺑﺸﺮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ‬
‫ـﻼﻝ‬
‫ﺑـــــــــــــــــــــــــــــــ‬
‫ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ‪ -‬ﺩﻣﺸﻖ ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ ‪1988 ،‬ﲢﻘﻴـﻖ ‪:‬‬
‫ﻋﺒﺪﺍﷲ ﺷﺎﻛﺮ ﳏﻤﺪ ﺍﳉﻨﻴﺪﻳﻌﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ‪ -‬ﺍﺑﻦ ﻋﺴﺎﻛﺮ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ﻓﻴﻤﺎ ﻧﺴﺐ‬
‫ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻳﺎﳌﺆﻟﻒ ‪ :‬ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﻋﺴﺎﻛﺮ‬
‫ﺍﻟﺪﻣﺸﻘﻴﺎﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ‪ -‬ﺑﲑﻭﺗﺎﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜـﺔ ‪ 1404 ،‬ﻋـﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ‪ -‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ﻭﺑﻴﺎﻥ‬
‫ﺍﻟﻨﺎﺟﻴــــــــــــﺔ‬ ‫ﺍﻟﻔﺮﻗــــــــــــﺔ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻃﺎﻫﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺃﺑـﻮ ﻣﻨﺼﻮﺭﺍﻟﻨﺎﺷـﺮ ‪ :‬ﺩﺍﺭ‬
‫ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ ‪ -‬ﺑﲑﻭﺗﺎﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪1977 ،‬ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ﰲ ﻗﻄﻊ ﺣﺠﺞ ﺃﻫﻞ ﺍﻟﺘﻌﻄﻴﻞ ‪ -‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﲨﺎﻋﺔ] ﺍﻟﻜﺘﺎﺏ ‪:‬‬
‫ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ﰲ ﻗﻄﻊ ﺣﺠﺞ ﺃﻫﻞ ﺍﻟﺘﻌﻄﻴﻞ ﺍﳌﺆﻟﻒ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪ‬
‫ﺍﷲ ﺑــــــــــــﻦ ﲨﺎﻋــــــــــــﺔ‬
‫ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ 1990 ،‬ﲢﻘﻴﻖ ‪ :‬ﻭﻫﱯ ﺳﻠﻴﻤﺎﻥ ﻏﺎﻭﺟﻲ‬
‫ـﺎﱐ‬
‫ﺍﻷﻟﺒــــــــــــــــــــــــــــــ‬
‫ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﺍﻟﺘﻌﺎﺭﻳﻒ ‪ -‬ﺍﳌﻨﺎﻭﻱ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﺘﻮﻗﻴﻒ ﻋﻠﻰ ﻣﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﳌﺆﻟـﻒ ‪:‬‬

‫ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺍﳌﻨﺎﻭﻱ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻌﺎﺻﺮ ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺑﲑﻭﺕ‬
‫‪,‬ﺩﻣﺸﻖ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ 1410،‬ﲢﻘﻴﻖ ‪ :‬ﺩ‪ .‬ﳏﻤﺪ ﺭﺿﻮﺍﻥ ﺍﻟﺪﺍﻳﺔ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ‬
‫‪-1 :‬‬

‫‪ -‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ ‪ -‬ﺍﺑﻦ ﺍﻷﺛﲑ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‬

‫ﻭﺍﻷﺛﺮ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﳏﻤﺪ ﺍﳉﺰﺭﻱ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‬
‫‪ -‬ﺑﲑﻭﺕ ‪1399 ،‬ﻫـ ‪1979 -‬ﻡ ﲢﻘﻴﻖ ‪ :‬ﻃﺎﻫﺮ ﺃﲪﺪ ﺍﻟﺰﺍﻭﻯ ‪ -‬ﳏﻤـﻮﺩ‬
‫ﳏﻤﺪ ﺍﻟﻄﻨﺎﺣﻲ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪―5 :‬‬

‫‪ -‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺍﻟﺴﻴﻮﻃﻲ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻜﻤﺎﻝ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪-2 :‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺍﻟﺰﺭﻛﺸﻲ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﳏﻤﺪ ﺑﻦ ‪‬ﺎﺩﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺭﻛﺸﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‬
‫‪ -‬ﺑﲑﻭﺕ ‪1391 ،‬ﲢﻘﻴﻖ ‪ :‬ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪4 :‬‬

‫ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪ -‬ﺍﳍﻴﺜﻤﻲ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﺆﻟﻒ ‪ :‬ﻧﻮﺭ‬
‫ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳍﻴﺜﻤﻲ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ ‪ 1412 -‬ﻫــ‬
‫ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪ 10 :‬ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ﺍﳌﺆﻟﻒ ‪ :‬ﻋﺒـﺪﺍﷲ ﺑـﻦ‬
‫ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺪﻳﻨﻮﺭﻱ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﳉﻴﻞ ‪ -‬ﺑﲑﻭﺕ ‪– 1393 ،‬‬
‫‪1972‬ﲢﻘﻴﻖ ‪ :‬ﳏﻤﺪ ﺯﻫﺮﻱ ﺍﻟﻨﺠﺎﺭ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ‪ -‬ﺍﻟﺴﻴﻮﻃﻲ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭﺍﳌﺆﻟﻒ ‪ :‬ﻋﺒﺪ ﺍﻟـﺮﲪﻦ ﺑـﻦ‬

‫ﺍﻟﻜﻤﺎﻝ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺑﲑﻭﺕ ‪1993 ،‬ﻋـﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ‪: 8‬‬

‫ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ ‪ -‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ﺍﳌﺆﻟـﻒ ‪:‬‬
‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻜﻨﻮﺯ ﺍﻷﺩﺑﻴﺔ ‪-‬‬
‫ﺍﻟﺮﻳﺎﺽ ‪ 1391 ،‬ﲢﻘﻴﻖ ‪ :‬ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪10 :‬‬

‫ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ﰲ ﺗﺄﺳﻴﺲ ﺑﺪﻋﻬﻢ ﺍﻟﻜﻼﻣﻴﺔ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﲪﺪ ﻋﺒﺪ‬
‫ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﻄﺒﻌﺔ ﺍﳊﻜﻮﻣﺔ ‪ -‬ﻣﻜﺔ ﺍﳌﻜﺮﻣـﺔ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ 1392 ،‬ﲢﻘﻴﻖ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪:‬‬
‫‪2‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﲪﺪ ﺑـﻦ‬
‫ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪35 :‬‬

‫ﻛﺘﺎﺏ ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ‪ -‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﺆﻟﻒ ‪:‬‬
‫ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﻜﺘﺒﺔ ﻧﺰﺍﺭ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﺯ‬
‫‪ -‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ 1996 – 1416 ،‬ﲢﻘﻴﻖ ‪ :‬ﻫﺸﺎﻡ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﻋﻄﺎ ‪ -‬ﻋﺎﺩﻝ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﻌﺪﻭﻱ ‪ -‬ﺃﺷﺮﻑ ﺃﲪﺪ ﺍﰿ‬

‫ﳐﺘﺼﺮ ﺍﻟﻌﻠﻮ ‪ -‬ﺍﻟﺬﻫﱯ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﳐﺘﺼﺮ ﺍﻟﻌﻠﻮ ﻟﻠﻌﻠﻲ ﺍﻟﻐﻔﺎﺭ ﺍﳌﺆﻟﻒ ‪ :‬ﺍﳊﺎﻓﻆ‬
‫ـﺬﻫﱯ‬
‫ﺍﻟــــــــــــــــــــــــــــــ‬
‫ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ‪ :‬ﺍﻟﺜﺎﻧﻴـﺔ – ‪ 1412‬ﲢﻘﻴـﻖ ‪:‬‬
‫ﺍﺧﺘﺼﺮﻩ ﻭﺣﻘﻘﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ ﻭﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻪ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻋـﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ ‪– 1 :‬‬

‫ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ‪ -‬ﺍﺑﻦ ﻗﺘﻴﺒﺔ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ﺍﳌﺆﻟﻒ ‪:‬‬
‫ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺪﻳﻨﻮﺭﻱ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﳉﻴﻞ ‪ -‬ﺑﲑﻭﺕ ‪،‬‬
‫‪ – 1972 1393‬ﲢﻘﻴﻖ ‪ :‬ﳏﻤﺪ ﺯﻫﺮﻱ ﺍﻟﻨﺠﺎﺭ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﺍﻟﺘﻌﺮﻑ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ‪ -‬ﺍﻟﻜﻼﺑﺎﺫﻱ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﺘﻌﺮﻑ ﳌﺬﻫﺐ ﺃﻫﻞ‬

‫ﺍﻟﺘﺼﻮﻑ ﺍﳌﺆﻟﻒ ‪ :‬ﳏﻤﺪ ﺍﻟﻜﻼﺑﺎﺫﻱ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ ‪-‬‬
‫‪1400 ،‬‬ ‫ﺑـــــــــــــــــــﲑﻭﺕ‬
‫ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ ‪ -‬ﺍﻟﻄﱪﻱ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﳌﻠﻮﻙ ﺍﳌﺆﻟﻒ ‪ :‬ﳏﻤﺪ ﺑـﻦ‬
‫ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪،‬‬
‫‪1407‬ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪5 :‬‬

‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪ -‬ﺍﺑﻦ ﻛﺜﲑ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺍﳌﺆﻟﻒ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑـﻦ‬
‫ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ – ﺑـﲑﻭﺕ ﻋـﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ ‪14 :‬‬

‫ﺍﻟﻌﻈﻤﺔ ‪ -‬ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﱐ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﻌﻈﻤﺔﺍﳌﺆﻟﻒ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‬

‫ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺣﻴﺎﻥ ﺍﻷﺻﺒﻬﺎﱐ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻌﺎﺻـﻤﺔ – ﺍﻟﺮﻳـﺎﺽ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪1408 ،‬ﲢﻘﻴﻖ ‪ :‬ﺭﺿﺎﺀ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺇﺩﺭﻳﺲ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ﻋﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ ‪5 :‬‬

‫ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ ﺩﺍﺭ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺑﺘﺤﻘﻴﻖ ﺣﺴﻦ ﺍﻟﺴﻘﺎﻑ‬

‫ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﺑﺘﺮﺗﻴﺐ ﺍﺑﻦ ﺑﻠﺒﺎﻥ ﺍﳌﺆﻟـﻒ ‪:‬‬
‫ﳏﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺑﻦ ﺃﲪﺪ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﺴﱵ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪-‬‬
‫ﺑﲑﻭﺗﺎﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪1993 - 1414 ،‬ﲢﻘﻴﻖ ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻃﻌﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪:‬‬
‫‪ 18‬ﺍﻷﺣﺎﺩﻳﺚ ﻣﺬﻳﻠﺔ ﺑﺄﺣﻜﺎﻡ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ﻋﻠﻴﻬﺎ‬

‫ﺍﻻﻋﺘﻘﺎﺩ ‪ -‬ﺍﻟﺒﻴﻬﻘﻲ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺳﺒﻴﻞ ﺍﻟﺮﺷـﺎﺩ ﻋﻠـﻰ‬

‫ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﻭﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻴﻬﻘﻲ ﺍﻟﻨﺎﺷﺮ ‪:‬‬
‫ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ – ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ 1401 ،‬ﲢﻘﻴﻖ ‪ :‬ﺃﲪﺪ ﻋﺼـﺎﻡ‬
‫ﺍﻟﻜﺎﺗﺐ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ‪ -‬ﺃﺑﻮ ﻧﻌﲔ ﺍﻷﺻﺒﻬﺎﱐ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺣﻠﻴـﺔ ﺍﻷﻭﻟﻴـﺎﺀ ﻭﻃﺒﻘـﺎﺕ‬
‫ﺍﻷﺻﻔﻴﺎﺀ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻧﻌﻴﻢ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺻﺒﻬﺎﱐ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻌﺮﰊ – ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ 1405 ،‬ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪10 :‬‬

‫ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ‪ -‬ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﻜﻔﺎﻳـﺔ ﰲ ﻋﻠـﻢ‬

‫ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺛﺎﺑﺖ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻨﺎﺷﺮ ‪:‬‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ -‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﲢﻘﻴﻖ ‪ :‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺍﻟﺴﻮﺭﻗﻲ ‪ ,‬ﺇﺑﺮﺍﻫﻴﻢ ﲪﺪﻱ‬
‫ﺍﳌﺪﱐ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ‪ -‬ﺍﻟﺴﻴﻮﻃﻲ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷـﺮﺡ ﺗﻘﺮﻳـﺐ‬

‫ﺍﻟﻨــــــــــــــــــــــــــــــﻮﺍﻭﻱ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﻳﺎﺽ ﺍﳊﺪﻳﺜﺔ ‪-‬‬
‫ﺍﻟﺮﻳــــــــــــــــــــــــــــــﺎﺽ‬
‫ﲢﻘﻴﻖ ‪ :‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪2 :‬‬

‫ﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺍﳊـﺎﻛﻢ ] ﺍﻟﻜﺘـﺎﺏ ‪ :‬ﻣﻌﺮﻓـﺔ ﻋﻠـﻮﻡ ﺍﳊـﺪﻳﺚ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊـﺎﻛﻢ ﺍﻟﻨﻴﺴـﺎﺑﻮﺭﻱ ﺍﻟﻨﺎﺷـﺮ ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪1397 ،‬ﻫــ ‪1977 -‬ﻡ ﲢﻘﻴـﻖ ‪:‬‬
‫ﺍﻟﺴـــــــــﻴﺪ ﻣﻌﻈـــــــــﻢ ﺣﺴـــــــــﲔ‬
‫ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪ -‬ﺍﻟﺴﺨﺎﻭﻱ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺷـﺮﺡ ﺃﻟﻔﻴـﺔ ﺍﳊـﺪﻳﺚ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺨﺎﻭﻱ ﺍﻟﻨﺎﺷـﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻌﻠﻤﻴــــــــــــــﺔ ‪ -‬ﻟﺒﻨــــــــــــــﺎﻥ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪1403 ،‬ﻫـ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪3 :‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ‪ -‬ﺍﳌﺰﻱ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﺍﳌﺆﻟﻒ ‪ :‬ﻳﻮﺳـﻒ ﺑـﻦ‬
‫ﺍﻟﺰﻛﻲ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺃﺑﻮ ﺍﳊﺠﺎﺝ ﺍﳌﺰﻱ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳـﺎﻟﺔ – ﺑـﲑﻭﺕ‬
‫‪1400‬‬ ‫‪-‬‬ ‫ﺍﻟﻄﺒﻌـــــــــﺔ ﺍﻷﻭﱃ ‪1980،‬‬
‫ﲢﻘﻴﻖ ‪ :‬ﺩ‪ .‬ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪35 :‬‬
‫ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪ -‬ﺍﺑﻦ ﺣﺠﺮ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺣﺠﺮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺴﻘﻼﱐ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ ‪-‬‬
‫ـﲑﻭﺕ‬
‫ﺑــــــــــــــــــــــــــــــ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ 1986 – 1406 ،‬ﲢﻘﻴﻖ ‪ :‬ﺩﺍﺋﺮﺓ ﺍﳌﻌﺮﻑ ﺍﻟﻨﻈﺎﻣﻴﺔ – ﺍﳍﻨﺪ ﻋﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ ‪7 :‬‬

‫ﺍﻋﺘﻘﺎﺩ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ‪ -‬ﺍﻹﲰﺎﻋﻴﻠﻲ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﺍﳌﺆﻟﻒ ‪:‬‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻹﲰﺎﻋﻴﻠﻲ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ – ﺍﻟﺮﻳﺎﺽ ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻷﻭﱃ ‪1412 ،‬ﻫـ ﲢﻘﻴﻖ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳋﻤﻴﺲ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬
‫ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ -‬ﺍﻟﻼﻟﻜﺎﺋﻲ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳌﺆﻟﻒ ‪ :‬ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﺃﺑـــــﻮ ﺍﻟﻘﺎﺳـــــﻢ‬ ‫ﻣﻨﺼـــــﻮﺭ ﺍﻟﻼﻟﻜـــــﺎﺋﻲ‬
‫ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﻃﻴﺒﺔ ‪ -‬ﺍﻟﺮﻳﺎﺽ ‪ 1402 ،‬ﲢﻘﻴﻖ ‪ :‬ﺩ‪ .‬ﺃﲪﺪ ﺳﻌﺪ ﲪـﺪﺍﻥ ﻋـﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ ‪4 :‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ‪ -‬ﺍﺑﻦ ﺍﳉﻮﺯﻱ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﺍﳌﺆﻟﻒ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ – ﺑـﲑﻭﺕ ﺍﻟﻄﺒﻌـﺔ‬
‫‪-‬‬ ‫ﺍﻷﻭﱃ ‪19851405 ،‬‬
‫ﲢﻘﻴﻖ ‪ :‬ﺩ‪ .‬ﺍﻟﺴﻴﺪ ﺍﳉﻤﻴﻠﻲ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﺗﻔﺴﲑ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ‪ -‬ﺍﻟﺰﺟﺎﺝ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺗﻔﺴـﲑ ﺃﲰـﺎﺀ ﺍﷲ ﺍﳊﺴـﲎ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ -‬ﺩﻣﺸﻖ ‪،‬‬
‫‪1974‬‬
‫ﲢﻘﻴﻖ ‪ :‬ﺃﲪﺪ ﻳﻮﺳﻒ ﺍﻟﺪﻗﺎﻕ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬
‫ﺍﻟﻌﲔ ﻭﺍﻷﺛﺮ ﰲ ﻋﻘﺎﺋﺪ ﺃﻫﻞ ﺍﻷﺛﺮ ‪ -‬ﻋﺒﺪﺍﻟﺒﺎﻗﻲ ﺍﳌﻮﺍﻫﱯ ﺍﳊﻨﺒﻠـﻲ ] ﺍﻟﻜﺘـﺎﺏ ‪:‬‬
‫ﺍﻟﻌﲔ ﻭﺍﻷﺛﺮ ﰲ ﻋﻘﺎﺋﺪ ﺃﻫﻞ ﺍﻷﺛﺮ ﺍﳌﺆﻟﻒ ‪ :‬ﻋﺒـﺪﺍﻟﺒﺎﻗﻲ ﺑـﻦ ﻋﺒـﺪﺍﻟﺒﺎﻗﻲ ﺑـﻦ‬
‫ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﳌﺄﻣﻮﻥ ﻟﻠﺘﺮﺍﺙ – ﺩﻣﺸـﻖ‬
‫ﺍﻟﻄﺒﻌـــــــــــــــــﺔ ﺍﻷﻭﱃ ‪1987،‬‬
‫ﲢﻘﻴﻖ ‪ :‬ﻋﺼﺎﻡ ﺭﻭﺍﺱ ﻗﻠﻌﺠﻲ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬

‫ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪ -‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺍﻟﻐﺰﻧﻮﻱ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﻛﺘﺎﺏ ﺃﺻـﻮﻝ‬
‫ﺍﻟــــــــــــــــــــــﺪﻳﻦ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ‬
‫ﺍﻹﺳﻼﻣﻴﺔ – ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ 1998 ،‬ﲢﻘﻴﻖ ‪ :‬ﻋﻤﺮ ﻭﻓﻴﻖ ﺍﻟﺪﺍﻋﻮﻕ ﻋﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬
‫ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﳌﺴﻤﻰ ‪ :‬ﺍﻟﻌﻠﻮ ﻟﻠﻌﻠﻲ ﺍﻟﻐﻔﺎﺭ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﺎﳝﺎﺯ ﺍﻟﺬﻫﱯ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﻜﺘﺒﺔ ﺃﺿﻮﺍﺀ ﺍﻟﺴﻠﻒ ‪ -‬ﺍﻟﺮﻳـﺎﺽ ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻷﻭﱃ ‪ 1995 ،‬ﲢﻘﻴﻖ ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ﺃﺷﺮﻑ ﺑﻦ ﻋﺒﺪﺍﳌﻘﺼﻮﺩ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪1 :‬‬
‫ﻛﺘﺎﺏ ﺍﳌﺴﻤﻰ ﺍﻟﺴﻨﺔ ﺍﳌﻨﺴﻮﺏ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﺴﻨﺔ ﺍﳌﺆﻟﻒ ‪:‬‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ – ﺍﻟﺪﻣﺎﻡ ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻷﻭﱃ ‪ 1406 ،‬ﲢﻘﻴﻖ ‪ :‬ﺩ‪ .‬ﳏﻤﺪ ﺳﻌﻴﺪ ﺳﺎﱂ ﺍﻟﻘﺤﻄﺎﱐ ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ‪2 :‬‬
‫ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ ] ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﺍﳌﺆﻟﻒ ‪ :‬ﳏﻤﺪ ﺑـﻦ‬
‫ﻋﺒﺪﺍﷲ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﲑﻭﺕ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ 1990 – 1411 ،‬ﲢﻘﻴﻖ ‪ :‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ ﻋـﺪﺩ‬
‫ﺍﻷﺟﺰﺍﺀ ‪ 4 :‬ﻣﻊ ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺗﻌﻠﻴﻘﺎﺕ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺘﻠﺨﻴﺺ‬