‫ﺔ‬

‫ﺤ‬
‫ﺔ‬
‫ﺤ‬
‫ﻴ‬
‫ﻴ‬
‫ﻨﺼ‬
‫ﺤ‬
‫ﻟ‬
‫ﻟﺼ‬
‫ﺍ‬
‫ﺍ‬
‫ﺓ‬‫ﺪ‬‫ﻴ‬
‫ﻘ‬‫ﻌ‬
‫ﻟ‬‫ﺍ‬‫ﺪ‬
‫ﻳ‬‫ﺮ‬‫ﻤ‬
‫ﻟ‬
 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ‪:‬‬

‫ﻫﺬﻩ ﺭﺳﺎﻟﺔ ﻗﻴﻤﺔ ﻛﺘﺒﻬﺎ ﺳﻴﺪﻱ ﺍﻟﺸﻴﺦ ﻋﻴﺴﻰ ﺑﻦ ﻣﺎﻧﻊ ﺍﳊﻤﲑﻱ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﻔﻌﻨﺎ‬
‫ﺑﻌﻠﻮﻣﻪ ﺷﺎﻓﻴﺔ ﻭﻛﺎﻓﻴﺔ ﳌﻦ ﻳﺮﻳﺪ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺴﺎﳌﺔ ﻣﻦ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﻌﻄﻴﻞ‬
‫ﻭﺍﻟﺘﺸﺒﻴﻪ ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﻨﺎ ﺧﲑ ﺍﳉﺰﺍﺀ‪...‬‬

‫ﺍﳊﻤﺪ ﷲ ﺍﳌﻨﻌﻢ ﺍﳌﺘﻔﻀﻞ ﺣﺎﻓﻆ ﺍﳌﻠﺔ ﺑﺎﻟﻌﻠﲈﺀ ﺍﻷﺟﻠﺔ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ‬
‫ﻻ ﴍﻳﻚ ﻟﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﻭﱂ ﻳﻜـﻦ ﻟﻪ ﻛﻔﻮ ﹰﺍ ﺃﺣﺪ‬
‫ﻟﻴﺲ ﺑﺠﺴــﻢ ﻣﺼﻮﺭ ﻭﻻ ﺟﻮﻫﺮ ﳏــﺪﻭﺩ ﻣﻘﺪﺭ‪ ،‬ﻭﻻ ﻳﺸﺒﻪ ﺷــﻴﺌ ﹰﺎ‪ ،‬ﻭﻻ ﻳﺸـﺒﻬﻪ ﳾﺀ‪،‬‬
‫ﻭﻻ ﲢﻴــﻂ ﺑﻪ ﺍﳉﻬــﺎﺕ‪ ،‬ﻭﻻ ﺗﻜﺘﻨﻔﻪ ﺍﻷﺭﺿﻮﻥ ﻭﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻛﺎﻥ ﻗﺒﻞ ﺗﻜﻮﻳﻦ ﺍﳌﻜﺎﻥ‬
‫ﻭﺗﺪﺑﲑ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﻋﲆ ﻣﺎ ﻋﻠﻴﻪ ﻛﺎﻥ‪.‬‬

‫ﺧﻠﻖ ﺍﳋﻠﻖ ﻭﺃﻋﲈﳍﻢ‪ ،‬ﻭﻗﺪﱠ ﺭ ﺃﺭﺯﺍﻗﻬﻢ ﻭﺁﺟﺎﳍﻢ‪ ،‬ﻓﻜﻞ ﻧﻌﻤﺔ ﻣﻨﻪ ﻓﻬﻲ ﻓﻀﻞ‪ ،‬ﻭﻛﻞ ﻧﻘﻤﺔ‬
‫ﻣﻨﻪ ﻓﻬﻲ ﻋﺪﻝ‪ ،‬ﻻ ﹸﻳﺴﺄﻝ ﻋﲈ ﻳﻔﻌﻞ ﻭﻫﻢ ﻳﺴﺄﻟﻮﻥ‪ ،‬ﺍﺳﺘﻮ￯ ﻋﲆ ﺍﻟﻌﺮﺵ ﺍﳌﺠﻴﺪ ﻋﲆ‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻭﺑﺎﳌﻌﻨﻰ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ‪ ،‬ﺍﺳﺘﻮﺍﺀ ﻣﻨﺰﻫ ﹰﺎ ﻋﻦ ﹼ‬

‫ﺍﳌﲈﺳﺔ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‬
‫ﻭﺍﻟﺘﻤﻜﻦ ﻭﺍﳊﻠﻮﻝ ﻭﺍﻻﻧﺘﻘﺎﻝ‪ ،‬ﻓﺘﻌﺎﱃ ﺍﷲ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﻋﲈ ﻳﻘﻮﻟﻪ ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮ ﹰﺍ ﻛﺒﲑ ﹰﺍ‪،‬‬
‫ﻻ ﳛﻤﻠﻪ ﺍﻟﻌﺮﺵ ﺑﻞ ﺍﻟﻌﺮﺵ ﻭﲪﻠﺘﻪ ﳏﻤﻮﻟﻮﻥ ﺑﻠﻄﻒ ﻗﺪﺭﺗﻪ ﻣﻘﻬﻮﺭﻭﻥ ﰲ ﻗﺒﻀﺘﻪ‪،‬‬
‫ﳾﺀ ﻋﻠ ﹰﲈ ﻭﺃﺣﴡ ﻛﻞ ﹴ‬
‫ﳾﺀ ﻋﺪﺩ ﹰﺍ‪ ،‬ﹸﻣ ﱠﻄﻠﻊ ﻋﲆ ﻫﻮﺍﺟﺲ ﺍﻟﻀﲈﺋﺮ‬ ‫ﺃﺣﺎﻁ ﺑﻜﻞ ﹴ‬

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 ‫ﻭﺣﺮﻛﺎﺕ ﺍﳋﻮﺍﻃﺮ‪ ،‬ﺣﻲ ﻣﺮﻳﺪ‪ ،‬ﺳﻤﻴﻊ ﺑﺼﲑ‪ ،‬ﻋﻠﻴﻢ ﻗﺪﻳﺮ‪ ،‬ﻣﺘﻜﻠﻢ ﺑﻜﻼﻡ ﻗﺪﻳﻢ ﺃﺯﱄ‬
‫ﻟﻴﺲ ﺑﺤﺮﻑ ﻭﻻ ﺻﻮﺕ ﻭﻻ ﻳﺘﺼﻮﺭ ﰲ ﻛﻼﻣﻪ ﺃﻥ ﻳﻨﻘﻠﺐ ﻣﺪﺍﺩ ﹰﺍ ﰲ ﺍﻷﻟﻮﺍﺡ ﻭﺍﻷﻭﺭﺍﻕ‪،‬‬
‫ﻭﺷﻜ ﹰ‬
‫ﻼ ﺗﺮﻣﻘﻪ ﺍﻟﻌﻴﻮﻥ ﻭﺍﻷﺣﺪﺍﻕ‪ ،‬ﻛﲈ ﺯﻋﻢ ﺍﳌﺠﺴﻤﺔ‪ ،‬ﺑﻞ ﺍﻟﻜﺘﺎﺑﺔ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ‪،‬‬
‫ﻭﻻ ﻳﺘﺼﻮﺭ ﰲ ﺃﻓﻌﺎﳍﻢ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪﻳﻤﺔ ﻭﳚﺐ ﺍﺣﱰﺍﻣﻬﺎ ﻟﺪﻻﻟﺘﻬﺎ ﻋﲆ ﻛﻼﻣﻪ‪ ،‬ﻛﲈ ﳚﺐ‬
‫ﺍﺣﱰﺍﻡ ﺃﺳﲈﺋﻪ ﻟﺪﻻﻟﺘﻬﺎ ﻋﲆ ﺫﺍﺗﻪ‪ ،‬ﻭﺣﻖ ﳌﻦ ﹼ‬
‫ﺩﻝ ﻋﻠﻴﻪ ﻭﺍﻧﺘﺴﺐ ﺇﻟﻴﻪ ﺃﻥ ﻳﻌﺘﻘﺪ ﻋﻈﻤﺘﻪ‪،‬‬
‫ﻭﺗﺮﻋﻰ ﺣﺮﻣﺘﻪ‪ ،‬ﻟﺬﻟﻚ ﳚﺐ ﺍﺣﱰﺍﻡ ﺍﻟﻜﻌﺒﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺼﻠﺤﺎﺀ ﻭﺍﻟﻌﻠﲈﺀ‪،‬‬
‫ﻭﺿﻤﻦ ﺗﻮﺣﻴﺪﻩ‬
‫ﱠ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺃﻓﺎﺽ ﻋﲆ ﺧﻠﻘﻪ ﺑﻨﻮﺍﻟﻪ ﻭﺃﻛﺮﻣﻬﻢ ﺑﻔﻴﻮﺿﺎﺕ ﲨﺎﻟﻪ ﻭﻛﲈﻟﻪ‪،‬‬
‫ﰲ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﱂ ﻳﻀﻴﻖ ﻋﻠﻴﻬﻢ ﻣﻔﺎﺗﻴﺢ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﺍﻣﺘﺪﺡ ﻣﻦ ﺁﻣﻦ ﺑﺎﻟﻐﻴﺐ ﻭﺫ ﱠﻡ ﻣﻦ ﺍﺗﺒﻊ‬
‫ﺍﳌﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺑﺘﻐﺎﺀ ﺗﺄﻭﻳﻠﻪ ﻭﻣﺎ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﻪ ﺇﻻ ﺍﷲ‪،‬‬
‫ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ‪:‬ﺁﻣﻨﺎ ﺑﻪ ﹲ‬
‫ﻛﻞ ﻣﻦ ﻋﻨﺪ ﺭﺑﻨﺎ‪.‬‬

‫ﻭﺃﺷﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﺭﺳﻠﻪ ﺑﺎﳍﺪ￯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﲆ ﺍﻟﺪﻳﻦ‬
‫ﻛﻠﻪ ﻭﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍ‪ .‬ﺃﺑﺎﻥ ﺍﳊﻖ ﻭﺃﻭﺿﺢ ﺍﻟﺴﺒﻴﻞ ﻭﺗﺮﻛﻨﺎ ﻋﲆ ﺍﳌﺤﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻟﻴﻠﻬﺎ‬
‫ﻛﻨﻬﺎﺭﻫﺎ ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ‪ ،‬ﻭﺣﺬﺭﻧﺎ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻭﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻭﺃﳖﻢ ﺑﻼﺀ ﻫﺬﻩ‬

‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﰲ ﺫﻱ ﺍﳋﻮﻳﴫﺓ‪)) :‬ﺇﻥ ﻫﺬﺍ ﻭﺃﺻﺤﺎﺑﻪ‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻟﻘﻮﻟﻪ‬

‫ﻳﻤﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﲈ ﻳﻤﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ ﺛﻢ ﻻ ﻳﻌﻮﺩﻭﻥ ﻓﻴﻪ ﺣﺘﻰ ﻳﻌﻮﺩ ﺍﻟﺴﻬﻢ‬
‫ﻣﻦ ﻓﻮﻗﻪ " )‪ )1‬ﻓﻮﻗﻪ " ﺃﻱ ﻣﻮﺿﻊ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﻘﻮﺱ ﻭﺍﻟﻮﺗﺮ ‪)) )1) .‬ﻭﰲ ﺭﻭﺍﻳﺔ‬

‫ﻳﻘﻮﻝ ﰲ ﺍﳋﻮﺭﺍﺝ‪:‬ﺃﰐ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﻟﻺﻣﺎﻡ ﺃﲪﺪ )‪ )4/421‬ﻋﻦ ﺃﰊ ﺑﺮﺯﺓ‬

‫ﺑﺪﻧﺎﻧﲑ ﻓﻜﺎﻥ ﻳﻘﺴﻤﻬﺎ ﻭﻋﻨﺪﻩ ﺭﺟﻞ ﺃﺳﻮﺩ ﻣﻄﻤﻮﻡ ﺍﻟﺸﻌﺮ ﻋﻠﻴﻪ ﺛﻮﺑﺎﻥ ﺃﺑﻴﻀﺎﻥ ﺑﲔ ﻋﻴﻨﻴﻪ‬
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 ‫ﻓﺄﺗﺎﻩ ﻣﻦ ﹺﻗ ﹶﺒﻞ ﻭﺟﻬﻪ‪ ،‬ﻓﻠﻢ ﻳﻌﻄﻪ ﺷﻴﺌ ﹰﺎ‪ ،‬ﺛﻢ ﺃﺗﺎﻩ‬ ‫ﺃﺛﺮ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻓﺘﻌﺮﺽ ﻟﺮﺳﻮﻝ ﺍﷲ‬
‫ﻣﻦ ﺧﻠﻔﻪ ﻓﻠﻢ ﻳﻌﻄﻪ ﺷﻴﺌ ﹰﺎ‪ ،‬ﻓﻘﺎﻝ‪:‬ﻭﺍﷲ ﻳﺎ ﳏﻤﺪ ﻣﺎ ﹶﻋ ﹶ‬
‫ﺪﻟﺖ ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻓﻐﻀﺐ‬

‫ﺭﺳﻮﻝ ﺍﷲ ﻏﻀﺒ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ ﺛﻢ ﻗﺎﻝ‪)) :‬ﻭﺍﷲ ﻻ ﲡﺪﻭﻥ ﺑﻌﺪﻱ ﺃﺣﺪ ﹰﺍ ﺃﻋﺪﻝ ﻋﻠﻴﻜﻢ‬
‫ﻣﻨﻲ ))ﻗﺎﳍﺎ ﺛﻼﺛ ﹰﺎ ﺛﻢ ﻗﺎﻝ‪():‬ﳜﺮﺝ ﻣﻦ ﹺﻗ ﹶﺒﻞ ﺍﳌﴩﻕ ﺭﺟﺎﻝ ﻛﺎﻥ ﻫﺬﺍ ﻣﻨﻬﻢ‪ ،‬ﻫﺪﳞﻢ‬
‫ﻫﻜﺬﺍ‪ ،‬ﻳﻘﺮﺅﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﳚﺎﻭﺯ ﺗﺮﺍﻗﻴﻬﻢ‪ ،‬ﻳﻤﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﲈ ﲤﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ‬
‫ﺍﻟﺮﻣﻴﺔ ﻻ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ ـ ﻭﻭﺿﻊ ﻳﺪﻳﻪ ﻋﲆ ﺻﺪﺭﻩ ـ ﺳﻴﲈﻫﻢ ﺍﻟﺘﺤﻠﻴﻖ ﻻ ﻳﺰﺍﻟﻮﻥ‬
‫ﳜﺮﺟﻮﻥ ﺣﺘﻰ ﳜﺮﺝ ﺁﺧﺮﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﻫﻢ ﻓﺎﻗﺘﻠﻮﻫﻢ ـ ﻗﺎﳍﺎ ﺛﻼﺛ ﹰﺎ ـ ﴍ ﺍﳋﻠﻖ‬
‫ﻣﻔﴪ ﺑﻮﺿﻌﻪ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﺍﳋﻠﻴﻘﺔ ‪)).‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ .‬ﻭﻣﻌﻨﻰ ) ﺍﻟﺘﺤﻠﻴﻖ ) ﹲ‬
‫ﻳﺪﻳﻪ ﻋﲆ ﺻﺪﺭﻩ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺷﻌﺎﺭ ﺧﻮﺍﺭﺝ ﺯﻣﺎﻧﻨﺎ‪ ،‬ﻭﻫﻲ ﻣﻌﺠﺰﺓ ﻧﺒﻮﻳﺔ ﺣﻴﺚ ﻳﺼﻔﻬﻢ‬
‫ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺄﻧﻪ ﻳﺮﺍﻫﻢ‪ ،‬ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﻣﺎ ﻗﺎﻟﻪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﻣﻨﻬﻢ ﺷﻤﺮ‬
‫ﺍﻟﻠﻐﻮﻱ‪:‬ﻻ ﺃﺩﺭﻱ ﺍﻟﺘﺤﻠﻴﻖ ﺇﻻ ﺍﻻﺭﺗﻔﺎﻉ‪ ،‬ﻛﲈ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪)10/63‬‬
‫ﻭﻻ ﻳﺘﻌﺎﺭﺽ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻊ (ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﰲ ﺻﻔﺔ ﺍﻟﺼﻼﺓ‪ ":‬ﻓﻮﻕ ﺍﻟﺼﺪﺭ" ﻓﺈﻧﻪ‬
‫ﻣﻦ ﺗﻮﺳﻊ ﺍﻟﺮﻭﺍﺓ ﻗﻄﻌ ﹰﺎ ﻷﻧﻪ ﱂ ﻳﻌﻤﻞ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﺍﻟﺮﻓﻊ ﲠﺬﺍ ﺍﻟﻨﻮﻉ ﰲ‬
‫ﻛﺘﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ...‬ﺛﻢ ﱂ ﻳﺮﺩ ﺑﻪ ﺇﻻ ﻗﺮﻳﺒ ﹰﺎ ﻣﻦ ﺍﻟﺼﺪﺭ(‪ .‬ﻛﺬﺍ ﺣﻘﻘﻪ ﺍﳌﺤﺪﺙ ﺍﻟﺸﻴﺦ‬
‫ﺍﻷﻧﻮﺭ ﰲ ﻓﻴﺾ ﺍﻟﺒﺎﺭﻱ ‪ )2/236).‬ﻗﻠﺖ‪:‬ﻭﻳﻔﻬﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺼﺤﻴﻒ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺑﲔ‬
‫"ﻓﻮﻕ" ﻭ "ﻗﺮﺏ" ﻭﻛﲈ ﻫﻮ ﻭﺍﺿﺢ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮ￯ ﺑﻠﻔﻆ‪":‬ﻋﲆ" ﻓﻠ ﹸﻴﺘﺄﻣﻞ‪.‬‬

‫ﺃﳖﻢ ﻗﻮ ﹲﻡ ﻋﻤﺪﻭﺍ ﺇﱃ ﺁﻳﺎﺕ‬ ‫ﻭﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‬

‫ﺃﻥ ﻣﻦ ﺃﻭﺻﺎﻓﻬﻢ ﺍﻟﺘﺤﻠﻴﻖ ﻭﺃﳖﻢ‬ ‫ﻧﺰﻟﺖ ﰲ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻓﻨﺰﻟﻮﻫﺎ ﻋﲆ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺫﻛﺮ‬

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 ‫ﺣﺪﺛﺎﺀ ﺍﻷﺳﻨﺎﻥ ﺳﻔﻬﺎﺀ ﺍﻷﺣﻼﻡ ﻳﻘﻮﻟﻮﻥ ﻣﻦ ﻗﻮﻝ ﺧﲑ ﺍﻟﱪﻳﺔ(‪ )2) (2‬ﺃﻱ ﻳﺄﺧﺬﻭﻥ‬
‫ﺑﻈﻮﺍﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﺗﺮﻭﻕ ﳍﻢ‪ .‬ﻓﻬﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺇﻥ ﻭﺟﺪﺕ ﰲ ﻓﺌﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻓﻬﻢ ﺍﳌﻌﻨﻴﻮﻥ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﴩﻳﻔﺔ ﺍﳌﺘﻘﺪﻣﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﻋﲆ ﻣﻦ ﻭﺟﺪ ﰲ ﻧﻔﺴﻪ ﺷﻴﺌ ﹰﺎ ﻣﻦ‬
‫ﺫﻟﻚ ﺃﻥ ﻳﺆﻭﺏ ﺇﱃ ﺍﷲ ﻛﲈ ﺁﺏ ﻳﻮﻡ ﻣﻘﺘﻞ ﻋﲈﺭ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﻓﺄﺣﺮ￯ ﺑﺎﳌﺴـﻠﻢ ﺍﻷﻭﺑﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻭﻗـــﺪ ﺻﺎﻥ ﺍﷲ ﺃﻣﺘﻪ‪ ،‬ﻭﺣﻔﻈﻬﺎ ﺑﺄﻥ ﻗﻴﺾ ﳍﺎ‬
‫ﺃﺋﻤﺔ ﻋﺪﻭﻻﹰ ﳛﻔﻈﻮﻥ ﳍﺎ ﺃﻣﺮ ﺩﻳﻨﻬﺎ ﻟﻘﻮﻟﻪ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ":‬ﻳﺒﻌﺚ ﺍﷲ ﻋﲆ ﺭﺃﺱ‬
‫ﻛﻞ ﻣﺎﺋﺔ ﺳﻨﺔ ﻣﻦ ﳚﺪﺩ ﳍﺎ ﺃﻣﺮ ﺩﻳﻨﻬﺎ" ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ .‬ﻣﻦ ﺳﻼﻟﺔ‬
‫ﺍﻟﻄﺎﻫﺮﻳﻦ ﻭﺍﻟﱪﺭﺓ ﺍﳌﻨﺘﺠﺒﲔ ﺍﻟﺬﻳﻦ ﺣﺎﺯﻭﺍ ﺍﻟﴩﻑ ﻭﺍﳌﻘﺎﻡ ﺍﻷﺳﻨﻰ ﺑﺎﻷﺩﺏ ﻣﻊ ﺍﻟﻨﺒﻲ‬
‫ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻷﺩﺏ ﻛﲈ ﺛﺒﺖ ﰲ ﺍﻵﺛﺎﺭ ﻳﻨﻔﻊ ﺍﻷﻋﻘﺎﺏ ﻭﻳﴪﻱ ﰲ ﺃﺻﻮﳍﻢ‪،‬‬

‫ﰲ ﺃﻫﻞ‬ ‫ﻓﻘﺪ ﺭﺣﻢ ﺍﷲ ﺍﻷﻣﺔ ﺑﺄﰊ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ ﻭﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻴﻤﻦ‪():‬ﺍﻹﻳﲈﻥ ﻳﲈﻥ ﻭﺍﳊﻜﻤﺔ ﻳﲈﻧﻴﺔ‪ ،‬ﺃﺗﺎﻛﻢ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻫﻢ ﺃﺭﻕ ﺃﻓﺌﺪﺓ ﻭﺃﻟﲔ ﻗﻠﻮﺑ ﹰﺎ ))‬
‫ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺃﻧﻪ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪():‬ﻳﻘﺪﻡ ﻗﻮﻡ ﻫﻢ‬
‫ﺃﺭﻕ ﺃﻓﺌﺪﺓ ﻣﻨﻜﻢ ))ﻓﻘﺪﻡ ﺍﻷﺷﻌﺮﻳﻮﻥ ﻓﻴﻬﻢ ﺃﺑﻮ ﻣﻮﺳﻰ‪ ..‬ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺪ ‪:‬ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪(:‬ﻓﺴﻮﻑ ﻳﺄﰐ ﺍﷲ ﺑﻘﻮﻡ ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ(‪ ،‬ﻗﺎﻝ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪():‬ﻫﻢ ﻗﻮﻡ ﻫﺬﺍ ))ﻭﴐﺏ ﺑﻴﺪﻩ ﻋﲆ ﻇﻬﺮ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺭﲪﻪ ﺍﷲ‪:‬ﻭﻗﺪ ﺍﺳﺘﻮﻋﺐ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ‬
‫ﻛﺘﺎﺏ (ﺍﻟﺘﺒﻴﲔ( ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻫﺬﺍ ﻣﻠﺨﺼﻬﺎ‪:‬‬
‫ﻗﺎﻝ ﻋﻠﲈﺅﻧﺎ‪:‬ﺑﴩ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﰊ ﺍﳊﺴﻦ ﺇﺷﺎﺭ ﹰﺓ ﻭﺗﻠﻮﳛ ﹰﺎ ﻛﲈ ﺑﴩ ﺑﺄﰊ ﻋﺒﺪ‬
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 ‫ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ‪():‬ﻋﺎﱂ ﻗﺮﻳﺶ ﻳﻤﻸ ﻃﺒﺎﻕ ﺍﻷﺭﺽ ﻋﻠ ﹰﲈ ))‪،‬‬
‫ﻭﻣﺎﻟﻚ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ‪():‬ﻳﻮﺷﻚ ﺃﻥ ﻳﴬﺏ ﺍﻟﻨﺎﺱ ﺁﺑــﺎﻁ ﺍﻹﺑﻞ ﻓﻼ‬
‫ﳚﺪﻭﻥ ﻋﺎﳌــ ﹰﺎ ﺃﻋﻠﻢ ﻣﻦ ﻋﺎﱂ ﺍﳌﺪﻳﻨﺔ ‪)).‬‬
‫ﻭﳑﻦ ﻭﺍﻓﻖ ﻋﲆ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺃﺧﺬ ﺑﻪ ﻣﻦ ﺣﻔﺎﻅ ﺍﳌﺤﺪﺛﲔ ﻭﺃﺋﻤﺘﻬﻢ ﺍﳊﺎﻓﻆ ﺍﳉﻠﻴﻞ‬
‫ﺃﺑﻮﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻴﲈ ﺃﺧﱪﻧﺎ ﺑﺴﻨﺪﻩ ﺍﳌﺘﺼﻞ ﻗﺎﻝ‪:‬‬
‫ﺫﺍﻛﺮﲏ ﺑﻤﺘﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﹶ‬
‫ﺃﻧﺒﺄﻧﺎﻩ ﺃﺑﻮ ﻋﺒﺪ‬ ‫ﺃﻣﺎ ﺑﻌﺪ ﻓﺈﻥ ﺑﻌﺾ ﺃﺋﻤﺔ ﺍﻷﺷﻌﺮﻳﲔ‬
‫ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﲈﻙ ﺑﻦ ﺣﺮﺏ ﻋﻦ ﻋﻴﺎﺽ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ‪:‬ﳌﺎ‬
‫ﻧﺰﻟﺖ (ﻓﺴﻮﻑ ﻳﺄﰐ ﺍﷲ ﺑﻘﻮﻡ ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ(ﺃﻭﻣﺄ ﺍﻟﻨﺒﻲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺃﰊ‬
‫ﻣﻮﺳﻰ ﻓﻘﺎﻝ‪():‬ﻫﻢ ﻗﻮﻡ ﻫﺬﺍ ‪)).‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪:‬ﻭﺫﻟﻚ ﳌﺎ ﹸﻭﺟﺪ ﻣﻦ ﺍﻟﻔﻀﻴﻠﺔ ﺍﳉﻠﻴﻠﺔ ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﴩﻳﻔﺔ ﻟﻺﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ‬

‫‪ ،‬ﻓﻬﻮ ﻣﻦ ﻗﻮﻡ ﺃﰊ ﻣﻮﺳﻰ ﻭﺃﻭﻻﺩﻩ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻭﺭﺯﻗﻮﺍ ﺍﻟﻔﻬﻢ‬ ‫ﺍﻷﺷﻌﺮﻱ‬
‫ﳐﺼﻮﺻ ﹰﺎ ﻣﻦ ﺑﻴﻨﻬﻢ ﺑﺘﻘﻮﻳﺔ ﺍﻟﺴﻨﺔ ﻭﻗﻤﻊ ﺍﻟﺒﺪﻋﺔ ﺑﺈﻇﻬﺎﺭ ﺍﳊﺠﺔ ﻭﺭﺩ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﺍﻷﺷﺒﻪ‬

‫ﺇﻧﲈ ﺟﻌﻞ ﻗﻮﻡ ﺃﰊ ﻣﻮﺳﻰ ﻣﻦ ﻗﻮﻡ (ﳛﺒﻬﻢ ﺍﷲ ﻭﳛﺒﻮﻧﻪ(ﳌﺎ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻋﻠﻢ ﻣﻦ ﺻﺤﺔ ﺩﻳﻨﻪ ﻭﻋﺮﻑ ﻣﻦ ﻗﻮﺓ ﻳﻘﻴﻨﻪ ﻓﻤﻦ ﻧﺤﺎ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻧﺤﻮﻫﻢ ﻭﺗﺒﻊ ﰲ‬
‫ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻊ ﻣﻼﺯﻣﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻗﻮﳍﻢ ﹸﺟﻌﻞ ﻣﻦ ﲨﻠﺘﻬﻢ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ‬
‫ﺍﻟﺒﻴﻬﻘﻲ‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺭﲪﻪ ﺍﷲ‪:‬ﻭﻧﺤﻦ ﻧﻘﻮﻝ ﻭﻻ ﻧﻘﻄﻊ ﻋﲆ ﺭﺳﻮﻝ ﺍﷲ‬
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 ‫ﺇﻧﲈ ﴐﺏ ﻋﲆ ﻇﻬﺮ ﺃﰊ ﻣﻮﺳﻰ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ‬ ‫‪:‬ﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﻧﺒﻲ ﺍﷲ‬
‫ﻗﺪﻣﻨﺎﻩ ﻟﻺﺷﺎﺭﺓ ﻭﺍﻟﺒﺸﺎﺭﺓ ﺑﲈ ﳜﺮﺝ ﻣﻦ ﺫﻟﻚ ﺍﻟﻈﻬﺮ ﰲ ﺗﺎﺳﻊ ﺑﻄﻦ ﻭﻫﻮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ‬

‫ﺇﺷﺎﺭﺍﺕ ﻻ ﻳﻔﻬﻤﻬﺎ ﺇﻻ ﺍﳌﻮﻓﻘﻮﻥ ﺍﳌﺆﻳﺪﻭﻥ ﺑﻨﻮﺭ ﻣﻦ ﺍﷲ‬ ‫ﺍﳊﺴﻦ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﺖ ﻟﻠﻨﺒﻲ‬
‫ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ ﺫﻭﻭ ﺍﻟﺒﺼﺎﺋﺮ ﺍﳌﴩﻗﺔ ﻭﻣﻦ ﱂ ﳚﻌﻞ ﺍﷲ ﻟﻪ ﻧﻮﺭ ﹰﺍ ﻓﲈ ﻟﻪ ﻣﻦ ﻧﻮﺭ‪.‬‬

‫ﻣﻦ ﺑﺸﺎﺭﺗﻪ ﺑﺄﰊ‬ ‫ﻭﻗﺪ ﻋﻘﺪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﺒﻴﲔ ﺑﺎﺑ ﹰﺎ ﻓﻴﲈ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ‬
‫ﻣﻮﺳﻰ ﺣﲔ ﻗﺪﻭﻣﻪ ﻣﻦ ﺍﻟﻴﻤﻦ ﻭﺇﺷﺎﺭﺗﻪ ﺇﱃ ﻣﺎ ﻳﻈﻬﺮ ﻣﻦ ﻋﻠﻢ ﺃﰊ ﺍﳊﺴﻦ ـ ﻭﺍﺑﻦ‬
‫ﻋﺴﺎﻛﺮ ﻣﻦ ﺧﻴﺎﺭ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠ ﹰﲈ ﻭﺩﻳﻨ ﹰﺎ ﻭﺣﻔﻈ ﹰﺎ‪ ،‬ﱂ ﳚﻲﺀ ﺑﻌﺪ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﺃﺣﻔﻆ ﻣﻨﻪ‪،‬‬
‫ﺍﺗﻔﻖ ﻋﲆ ﻫﺬﺍ ﺍﳌﻮﺍﻓﻖ ﻭﺍﳌﺨﺎﻟﻒ‪.‬‬
‫ﻭﻋﻦ ﳎﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻓﺴﻮﻑ ﻳﺄﰐ ﺍﷲ ﺑﻘﻮﻡ ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ( ﻗﺎﻝ‪:‬ﻗﻮﻡ ﻣﻦ ﺳﺒﺄ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪:‬ﺍﻷﺷﻌﺮﻳﻮﻥ ﻗﻮﻡ ﻣﻦ ﺳﺒﺄ ‪.‬‬

‫ﱂ ﳛﺪﺙ ﰲ ﺃﺻﻮﻝ‬ ‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﺴﺒﻜﻲ ﺭﲪﻪ ﺍﷲ‪:‬ﻗﺎﻝ ﻋﻠﲈﺅﻧﺎ‪:‬ﺇﻥ ﺍﻟﻨﺒﻲ‬
‫ﺍﻟﺪﻳﻦ ﺃﺣﺪ ﹰﺍ ﺑﺤﺪﻳﺚ ﺣﺪﺛﻪ ﻟﻸﺷﻌﺮﻳﲔ ﻭﺃﳖﻢ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺼﻮﺍ ﺑﺴﺆﺍﻟﻪ ﻋﻦ ﺫﻟﻚ‬
‫ﻭﺇﺟﺎﺑﺘﻪ ﳍﻢ ‪.‬‬

‫ﻓﻔﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﻗﺎﻝ‪:‬ﺇﲏ ﳉﺎﻟﺲ ﻋﻨﺪ ﺍﻟﻨﺒﻲ‬
‫ﺇﺫ ﺟﺎﺀﻩ ﻗﻮﻡ ﻣﻦ ﺑﻨﻲ ﲤﻴﻢ‪ ،‬ﻗﺎﻝ‪():‬ﺍﻗﺒﻠﻮﺍ ﺍﻟﺒﴩ￯ ﻳﺎ ﺑﻨﻲ ﲤﻴﻢ ‪)) ,‬ﻗﺎﻟﻮﺍ‪:‬ﻗﺪ ﺑﴩﺗﻨﺎ‬
‫ﻓﺄﻋﻄﻨﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻗﺎﻝ‪:‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﻧﺎﺱ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻓﻘﺎﻝ‪():‬ﺍﻗﺒﻠﻮﺍ ﺍﻟﺒﴩ￯ ﻳﺎ‬
‫ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﺇﺫ ﱂ ﻳﻘﺒﻠﻬﺎ ﺑﻨﻮ ﲤﻴﻢ ))ﻗﺎﻟﻮﺍ‪:‬ﻗﺒﻠﻨﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺟﺌﻨﺎ ﻟﻨﺘﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ‬

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 ‫ﻭﻧﺴﺄﻟﻚ ﻋﻦ ﺃﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺎ ﻛﺎﻥ ‪.‬‬
‫ﻛﺬﺍ ﰲ ﻟﻔﻆ ﻭﰲ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ﺟﺌﻨﺎﻙ ﻧﺴﺄﻟﻚ ﻋﻦ ﻫﺬﺍ ﺍﻷﻣﺮ‪ .‬ﻗﺎﻝ‪():‬ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ‬
‫ﳾﺀ ﻏﲑﻩ ‪)) ,‬ﻭﰲ ﺭﻭﺍﻳﺔ‪():‬ﻭﱂ ﻳﻜﻦ ﳾﺀ ﻗﺒﻠﻪ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﲆ ﺍﳌﺎﺀ ﺛﻢ ﺧﻠﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻛﺘﺐ ﰲ ﺍﻟﺬﻛﺮ ﻛﻞ ﳾﺀ ‪)).‬‬
‫ﻭﻗﺪ ﺳﺎﻕ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻕ ﻋﺪﺓ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﺴﺒﻜﻲ ﺭﲪﻪ ﺍﷲ‪:‬ﺍﻋﻠﻢ ﺃﻥ ﺃﺑﺎ ﺍﳊﺴﻦ ﱂ ﻳﺒﺪﻉ ﺭﺃﻳ ﹰﺎ ﻭﱂ ﻳﻨﺸﺊ ﻣﺬﻫﺒ ﹰﺎ‬
‫ﻭﺇﻧﲈ ﻫﻮ ﻣﻘﺮﺭ ﳌﺬﺍﻫﺐ ﺍﻟﺴـــﻠﻒ ﻣﻨﺎﺿـــﻞ ﻋﲈ ﻛﺎﻧــﺖ ﻋﻠﻴﻪ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ‬

‫ﻓﺎﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻪ ﺇﻧﲈ ﻫﻮ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻋﻘﺪ ﻋﲆ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻒ ﻧﻄﺎﻗ ﹰﺎ ﻭﲤﺴﻚ ﺑﻪ ﻭﺃﻗﺎﻡ‬
‫ﺍﳊﺠﺞ ﻭﺍﻟﱪﺍﻫﲔ ﻋﻠﻴﻪ ﻓﺼﺎﺭ ﹺ‬
‫ﺍﳌﻘﺘﺪﻱ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﻟﺴﺎﻟﻚ ﺳﺒﻴﻠﻪ ﰲ ﺍﻟﺪﻻﺋﻞ ﻳﺴﻤﻰ‬

‫ﰲ ﻫﺪﻳﻪ‬ ‫ﺃﺷﻌﺮﻳ ﹰﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻧﺘﺴﺐ ﺇﱃ ﺃﰊ ﻣﻨﺼﻮﺭ ﻣﺎﺗﺮﻳﺪﻳ ﹰﺎ‪ ،‬ﻭﻗﺪ ﺯﻛﻰ ﺍﻟﻨﺒﻲ‬
‫(ﻟﺘﻔﺘﺤﻦ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻭﻟﻨﻌﻢ‬
‫ﱠ‬ ‫ﺍﻟﴩﻳﻒ ﻫﺬﻳﻦ ﺍﻹﻣﺎﻣﲔ ﺑﻘﻮﻟﻪ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)‪:‬‬
‫ﺍﻷﻣﲑ ﺃﻣﲑﻫﺎ‪ ،‬ﻭﻟﻨﻌﻢ ﺍﳉﻴﺶ ﺫﻟﻚ ﺍﳉﻴﺶ ‪)) )3).‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺸﺎﺭﺓ ﻋﻈﻴﻤﺔ ﻟﻺﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﺍﻟﻘﺎﺋﺪ ﻭﻫﻮ ﳏﻤﺪ‬
‫ﺍﻟﻔﺎﺗﺢ ﺑﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﺮﺍﺩ ﻭﺟﻴﺸﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﺎﺗﺢ ﺣﻨﻔﻲ ﺍﳌﺬﻫﺐ ﻣﺎﺗﺮﻳﺪﻱ ﺍﳌﻌﺘﻘﺪ‬
‫ﺻﻮﰲ ﺍﳌﴩﺏ‪ ،‬ﻭﺍﳉﻴﺶ ﺍﳌﺬﻛﻮﺭ ﻗﺪ ﺣﻮ￯ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻣﻌﺘﻘﺪ ﹰﺍ ﻭﺍﳌﺬﺍﻫﺐ‬
‫ﺍﻷﺭﺑﻌﺔ ﺗﻘﻠﻴﺪ ﹰﺍ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺫﻟﻚ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻭﺍﻻﺳﺘﻔﺎﺿﺔ‪ .‬ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻓﻘﺪ‬
‫ﻃﻠﺐ ﻣﻨﻲ ﺃﺣﺪ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﲆ ﺩﻳﻨﻬﻢ ﺑﻌﺪ ﺃﻥ ﻗﺮﺃ ﻛﺘﺎﰊ (ﳐﺘﴫ ﺗﺼﺤﻴﺢ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻘﺪﻳﺔ ﰲ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ( ﺃﻥ ﺃﺻﻨﻒ ﻟﻪ ﻭﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺭﺳﺎﻟﺔ ﳐﺘﴫﺓ ﺃﲨﻊ‬
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 ‫ﻓﻴﻬﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ ﻭﺍﻟﻨﻌﻮﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻣﺎ ﻗﺎﻟﻪ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﰲ ﺗﻔﺴﲑ‬
‫ﺍﻵﻳﺎﺕ ﺍﳌﺘﺸﺎﲠﺔ‪ ،‬ﻓﺎﺳﺘﺨﺮﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺫﻟﻚ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﺍﻧﴩﺡ ﺻﺪﺭﻱ ﰲ ﻛﺘﺎﺑﺔ‬
‫ﺭﺳﺎﻟﺔ ﳍﺬﺍ ﺍﻟﻐﺮﺽ ﺃﺳﻤﻴﺘﻬﺎ (ﺍﻟﻨﺼﻴﺤﺔ ﳌﺮﻳﺪ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ( ﻭﻗﺴﻤﺘﻬﺎ ﺇﱃ‬
‫ﻓﺼﻠﲔ‪ :‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪:‬ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﲠﺎ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﲏ‪:‬ﺻﻔﺎﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪:‬ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﰲ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ " ﺍﻟﻨﻌﻮﺕ ‪".‬‬
‫ﻟﺬﺍ ﺃﺩﻋﻮ ﻛﻞ ﺃﺥ ﳏﺐ ﻟﺪﻳﻨﻪ ﺃﻥ ﻳﺮﺍﺟﻊ ﻧﻔﺴﻪ ﻭﻳﻨﻈﺮ ﺑﺼﺪﻕ ﻭﺇﺧﻼﺹ ﻭﺇﻧﺼﺎﻑ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﹼ‬
‫ﻟﻌﻞ ﺍﷲ ﺃﻥ ﻳﻮﻓﻘﻨﺎ ﲨﻴﻌ ﹰﺎ ﻹﺯﺍﻟﺔ ﻣﺎ ﺭﺍﻥ ﻋﲆ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺷﺒﻪ ﺍﳌﺸﺒﻬﲔ‬
‫ﻭﺩﺳﺎﺋﺲ ﺍﳌﻐﺮﺿﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺄﻟﻮﻥ ﺟﻬﺪ ﹰﺍ ﰲ ﺍﻟﻨﻴﻞ ﻣﻦ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺘﻲ ﺟﻌﻠﻬﺎ ﺍﷲ‬
‫ﺷﺎﻫﺪﺓ ﻋﲆ ﺍﻷﻣـﻢ‪ ،‬ﻭﻣﺎ ﺍﻋﺘﲈﺩﻱ ﻭﺗﻮﻓﻴﻘﻲ ﺇﻻ ﻋﲆ ﺍﷲ‪ ،‬ﻭﻣﺎ ﻗﺼﺪﻱ ﺇﻻ ﺍﻹﺻﻼﺡ ﻣﺎ‬
‫ﺍﺳﺘﻄﻌﺖ‪ ،‬ﻭﺃﻓﻮﺽ ﺃﻣﺮﻱ ﺇﱃ ﺍﷲ ﺇﻥ ﺍﷲ ﺑﺼﲑ ﺑﺎﻟﻌﺒﺎﺩ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺍﻟﻔﺎﺗﺢ ﳌﺎ ﺃﻏﻠﻖ‪ ،‬ﺍﳋﺎﺗﻢ ﳌﺎ ﺳﺒﻖ‪ ،‬ﻧﺎﴏ ﺍﳊﻖ ﺑﺎﳊﻖ‪،‬‬
‫ﻭﺍﳍﺎﺩﻱ ﺇﱃ ﺍﻟﴫﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻓﺄﻗﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪:‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﳚﺐ ﻋﲆ ﺍﳌﻜﻠﻒ ﺃﻥ ﻳﺆﻣﻦ ﺑﺄﻥ ﺫﺍﺕ ﺍﷲ ﺫﺍﺕ ﻋﻠﻴﺔ‪ ،‬ﻋﺰ ﺃﻥ ﺗﺪﺭﻛﻬﺎ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﻓﻬﺎﻡ‪،‬‬
‫ﹼ‬
‫ﻭﺟﻞ ﺃﻥ ﲡﻮﻝ ﻓﻴﻬﺎ ﺍﻟﻔﻬﻮﻡ ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻻ ﻳﺘﻌﻠﻖ ﺑﻜﻨﻬﻬﺎ ﺣﺪﻳﺚ ﺍﻟﻌﻠﻢ ﻭﻻ ﻗﺪﻳﻤﻪ‪ ،‬ﻭﻻ‬
‫ﳚﻤﻌﻬﺎ ﻟﻄﻴﻒ ﺍﳊﺪ ﻭﻻ ﻋﻈﻴﻤﻪ‪ ،‬ﺫﺍﺕ ﺃﺯﻟﻴﺔ ﻗﺪﻳﻤﺔ‪ ،‬ﻻ ﺗﺸﺒﻪ ﺷﻴﺌ ﹰﺎ‪ ،‬ﻭﻻ ﻳﺸﺒﻬﻬﺎ ﳾﺀ‪،‬‬
‫ﻛﻴﻒ ﻭﻟﻴﺲ ﳍﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻨﺎﺳﺐ‪ ،‬ﻭﻻ ﻣﻄﺎﺑﻖ‪ ،‬ﻭﻻ ﻣﻨﺎﻑ‪ ،‬ﻭﻻ ﻣﻀﺎﺩ‪( ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ‬
‫ﳾﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ(‪ ،‬ﻭﻟﻴﺴﺖ ﻣﺮﻛﺒﺔ ﻣﻦ ﺟﺰﺀ ﺃﻭ ﻛﻞ ﺃﻭ ﺑﻌﺾ‪ ،‬ﻻ ﺑﱰﻛﻴﺐ‬
‫ﺫﻫﻨﻲ ﻭﻻ ﺧﺎﺭﺟﻲ‪ ،‬ﻭﻟﻴﺴﺖ ﺣﺎﻟﺔ ﰲ ﺍﻷﺷﻜﺎﻝ ﻭﻻ ﰲ ﺍﻷﺟﺮﺍﻡ ﻭﻻ ﰲ ﺍﻷﻭﻫﺎﻡ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ ﻭﻻ ﺧﺎﺭﺟﻪ‪ ،‬ﻭﻻ ﺻﺎﻋﺪﺓ ﻭﻻ ﻧﺎﺯﻟﺔ‪ ،‬ﳍﺎ ﺍﻹﺣﺎﻃﺔ ﺍﳌﻄﻠﻘﺔ ﺑﻜﻞ‬
‫ﳾﺀ‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ﻣﺘﺼﻒ ﺑﺄﺳﲈﺋﻪ ﻭﺻﻔﺎﺗﻪ‪.‬‬
‫ﻓﻴﺠﺐ ﺍﻹﻳﲈﻥ ﺑﺬﺍﺗﻪ ﻋﲆ ﺳﺒﻴﻞ ﺍﻹﲨﺎﻝ ﻻ ﻋﲆ ﺳﺒﻴﻞ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻷﻧﻪ ﻻ ﺳﺒﻴﻞ ﺇﱃ‬
‫ﻣﻌﺮﻓﺔ ﻛﻨﻪ ﺫﺍﺗﻪ ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﻻ ﺑﺮﻫﺎﻥ ﻋﻠﻴﻪ ‪ ،‬ﺑﻞ ﻫﻮ ﺑﺮﻫﺎﻥ ﻋﲆ ﻛﻞ ﳾﺀ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫(ﺃﻭﱂ ﻳﻜﻒ ﺑﺮﺑﻚ ﺃﻧﻪ ﻋﲆ ﻛﻞ ﳾﺀ ﺷﻬﻴﺪ((ﻓﺼﻠﺖ‪.(53:‬‬

‫ﻋﻘﻴﺪﺓ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ ﻭﺍﳋﻠﻒ ﰲ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ ﻭﺁﻳﺎﺕ ﺍﻟﻨﻌﻮﺕ ﻭﺍﻷﻭﺻﺎﻑ‬

‫ﻭﺇﻟﻴﻚ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺍﻟﺴﻠﻒ ﰲ ﻫﺬﺍ‪:‬‬
‫ﺫﻫﺐ ﺍﻟﺴﻠﻒ ﻭﺃﺋﻤﺔ ﺍﳋﻠﻒ ﺇﱃ ﺃﻥ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ ﺍﳌﻮﳘﺔ ﻟﻠﺘﺸﺒﻴﻪ ﺍﻷﺻﻞ ﻓﻴﻬﺎ‬

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 ‫ﺍﻟﺘﻔﻮﻳﺾ ﻭﺟﺎﺯ ﺍﻟﺘﺄﻭﻳﻞ ﻓﻴﻬﺎ ﻟﴬﻭﺭﺓ ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﺸﺒﻴﻪ‪.‬‬
‫"ﺃﻗﻮﻝ" ‪:‬ﺇﻥ ﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻟﺘﺄﻭﻳﻞ ﻣﺬﻫﺐ ﻭﺍﺣﺪ ﻋﻨﺪ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﺇﻻ ﺃﻥ ﺍﻟﺘﻔﻮﻳﺾ‬
‫ﺍﺗﺴﻌﺖ ﺩﺍﺋﺮﺗﻪ ﻋﻨﺪ ﺍﻟﺴﻠﻒ ﻭﺿﺎﻗﺖ ﻋﻨﺪ ﺍﳋﻠﻒ ﻭﺍﻟﻌﻜﺲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﺄﻭﻳﻞ ﻋﻨﺪ‬
‫ﺍﳋﻠﻒ ﻭﺫﻟﻚ ﻷﺳﺒﺎﺏ ﻓﺮﺿﺖ ﻧﻔﺴﻬﺎ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ -1‬ﺍﺗﺴﺎﻉ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺩﺧﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﳌﺠﺘﻤﻌﺎﺕ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬

‫‪ -2‬ﻛﺜﺮﺓ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻜﻼﻣﻴﺔ ﺍﻟﺘﻲ ﺃﻭﺟﺪﻫﺎ ﺍﻟﻮﺍﻗﻊ‪.‬‬

‫‪ -3‬ﹸﺑﻌﺪ ﳎﺘﻤﻊ ﺍﳋﻠﻒ ﻋﻦ ﺍﻟﺘﻨﺰﻳﻞ‬
‫‪ -4‬ﻇﻬﻮﺭ ﻣﺴﺘﺠﺪﺍﺕ ﺟﺪﻳﺪﺓ ﻟﺘﻼﺣﻢ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻵﺭﺍﺀ ﻣﻊ ﺍﻟﺸﻌﻮﺏ ﺍﻷﺧﺮ￯‪.‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺗﺄﻭﻳﻞ ﻣﺎ ﺃﺣﻮﺟﺖ ﺇﻟﻴﻪ ﺍﻟﴬﻭﺭﺓ ﺃﻭ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﺩﻭﻥ ﺍﳉﺰﻡ ﺑﺎﳌﻌﻨﻰ ﻣﻊ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﻏﲑ ﻣﺮﺍﺩ‪.‬‬
‫•ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﱰﻣﺬﻱ ﺭﲪﻪ ﺍﷲ‪" :‬ﻗﺪ ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﻧﺰﻭﻝ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﺍﻟﺴﲈﺀ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﳖﻢ ﻗﺎﻟﻮﺍ‪:‬ﻗﺪ‬
‫ﺛﺒﺘﺖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻫﺬﺍ ﻭﻧﺆﻣﻦ ﲠﺎ ﻭﻻ ﻧﺘﻮﻫﻢ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻛﻴﻒ ﻫﻜﺬﺍ ﺭﻭﻱ ﻋﻦ ﻣﺎﻟﻚ‬
‫ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺃﳖﻢ ﻗﺎﻟﻮﺍ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺃﻣﺮﻭﻫﺎ ﺑﻼ ﻛﻴﻒ ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ "ﺍﻧﺘﻬﻰ (‪ .0‬ﺳﻨﻦ‬
‫ﱡ‬
‫ﺍﻟﱰﻣﺬﻱ – ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ( ‪) ). 24/3‬‬
‫•ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻐﻮﻱ‪:‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺭﴈ ﺍﷲ‬

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 ‫ﻋﻨﻬﻢ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻃﺎﻭﻭﺱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﻭﺑﻪ ﻗﺎﻝ ﺍﳊﺴﻦ ﻭﺃﻛﺜﺮ‬
‫ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻟﻔﺮﺍﺀ ﻭﺍﻷﺧﻔﺶ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬ﻻ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻞ ﺍﳌﺘﺸﺎﺑﻪ ﺇﻻ‬
‫ﺍﷲ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺄﺛﺮ ﺍﷲ ﺑﻌﻠﻤﻪ‪ .‬ﺍﻩ ) ﻣﻌﺎﱂ ﺍﻟﺘﻨﺰﻳﻞ ( ‪)) . 429-428 /1‬‬
‫•ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ (ﺛﻢ ﺍﺳﺘﻮ￯ ﻋﲆ ﺍﻟﻌﺮﺵ((ﺍﻷﻋﺮﺍﻑ‪: (54:‬ﺇﻧﲈ‬
‫ﻧﺴﻠﻚ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻣﺴﻠﻚ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ‪ ،‬ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﻠﻴﺚ ﺑﻦ‬
‫ﺳﻌﺪ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﺍﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻗﺪﻳ ﹰﲈ‬
‫ﻭﺣﺪﻳﺜ ﹰﺎ‪ ،‬ﻭﻫﻮ ﺇﻣﺮﺍﺭﻫﺎ ﻛﲈ ﺟﺎﺀﺕ ﻣﻦ ﻏﲑ ﺗﻜﻴﻴﻒ ﻭﻻ ﺗﺸﺒﻴﻪ ﻭﻻ ﺗﻌﻄﻴﻞ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‬
‫ﺍﳌﺘﺒﺎﺩﺭ ﺇﱃ ﺃﺫﻫﺎﻥ ﺍﳌﺸﺒﻬﲔ ﻣﻨﻔﻲ ﻋﻦ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻻ ﻳﺸﺒﻬﻪ ﳾﺀ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﳾﺀ‬
‫ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ ﺗﻌﺎﱃ ﺍﷲ ﻋﲈ ﻳﺼﻔﻮﻥ ﻋﻠﻮ ﹰﺍ ﻛﺒﲑ ﹰﺍ‪.‬‬
‫•ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻹﺗﻘﺎﻥ (‪):" 6/2‬ﻭﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ ﺁﻳﺎﺕ ﺍﻟﺼﻔﺎﺕ‪ ..‬ﻭﲨﻬﻮﺭ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﺴﻠﻒ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻋﲆ ﺍﻹﻳﲈﻥ ﲠﺎ‪ ،‬ﻭﺗﻔﻮﻳﺾ ﻣﻌﻨﺎﻫﺎ ﻭﺍﳌﺮﺍﺩ‬
‫ﻣﻨﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻧﻔﴪﻫﺎ ﻣﻊ ﺗﻨﺰﳞﻨﺎ ﻟﻪ ﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ" ‪ .‬ﺍﻫـ‬
‫*ﻭﺫﻫﺐ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﺍﻟﴬﻭﺭﺓ ﰲ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ‪،‬‬
‫ﻭﺁﻳﺎﺕ ﺍﻟﻨﻌﻮﺕ ﻭﺍﻷﻭﺻﺎﻑ‪ ،‬ﻭﻗﺪ ﺃﺛﺮ ﺫﻟﻚ ﻋﻨﻬﻢ ﲨﻴﻌ ﹰﺎ ﻛﲈ ﺳﻴﺄﰐ ﻣﻌﻚ ﰲ ﺍﻟﻔﺼﻞ‬
‫ﺍﻟﺜﺎﻟﺚ‪.‬‬

‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻹﻳﲈﻥ ﺑﺎﻟﺬﺍﺕ ﻣﺘﻌﺬﺭ ﹰﺍ ﺗﻔﺼﻴ ﹰ‬

‫ﻼ ﻋﺪﻝ ﺣﺘﻰ ﻋﻦ ﺫﻛﺮ ﻟﻔﻆ ﺍﻟﺬﺍﺕ ﰲ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ﻹﻏﻼﻕ ﺑﺎﺏ ﺍﳋﻮﺽ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﺬﺍﺕ ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﻛﻨﻰ ﻋﻦ ﺫﺍﺗﻪ ﰲ ﻣﻌﺮﺽ ﺫﻛﺮﻫﺎ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻮﺟﻪ ﺗﺄﻛﻴﺪ ﹰﺍ ﻭﺗﻌﻠﻴ ﹰﲈ ﻟﻌﺒﺎﺩﻩ ﺑﺎﻟﺘﻔﻜﺮ ﰲ‬

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‫ﺁﻻﺋﻪ ﻭﻧﻌﲈﺋﻪ ﺩﻭﻥ ﺫﺍﺗﻪ ﻷﻥ ﺍﻟﺘﻔﻜﺮ ﰲ ﺻﻔﺎﺕ ﺍﷲ ﺇﺩﺭﺍﻙ‪ ،‬ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺫﺍﺕ ﺍﷲ ﺇﴍﺍﻙ‪،‬‬
‫ﻭﺻﺪﻕ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫ ﻳﻘﻮﻝ‪(:‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﳾﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ(‬

‫ﻭﰲ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﲨﻴﻠﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ﺣﻴﺚ ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﳏﻜﻤﺔ ﻗﻄﻌﻴﺔ‬
‫ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺗﻌﺪ ﻗﺎﻋﺪﺓ ﻛﻠﻴﺔ ﻋﺎﻣﺔ ﺃﺻ ﹰ‬
‫ﻼ ﰲ ﺍﻟﻌﻘﺎﺋﺪ؛ ﻷﳖﺎ ﲨﻌﺖ ﺑﲔ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻹﺛﺒﺎﺕ‪،‬‬
‫ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻧﻔﻰ ﻋﻦ ﻧﻔﺴﻪ ﻣﺜﻠﻴﺔ ﻣﻄﻠﻘﺔ ﰲ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ‪،‬‬
‫ﻓﺎﻗﺘﴣ ﺍﳌﻘﺎﻡ ﺃﻥ ﻳﺜﺒﺖ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﻔﺴﻪ ﺻﻔﺔ ﺗﻌﺪ ﰲ ﻣﻌﻨﺎﻫﺎ ﺃﺻ ﹰ‬
‫ﻼ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﰲ ﺇﺛﺒﺎﺕ‬
‫ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻮﺻﻒ ﻧﻔﺴﻪ ﺑﻘﻮﻟﻪ‪(:‬ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ(ﻭﻫﻲ ﺻﻔﺎﺕ ﺍﳌﻌﺎﲏ‬
‫ﻭﱂ ﻳﻘﻞ ﻭﻫﻮ ﺫﻭ ﻋﲔ ﻭﺫﻭ ﺃﺫﻥ‪ ،‬ﻓﺪﻝ ﺫﻟﻚ ﻋﲆ ﺃﻥ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺘﻲ ﺗﺘﻨﺎﺳﺐ ﻣﻊ‬

‫ﺩﺭﺳ ﹰﺎ ﻟﻠﻴﻬﻮﺩ ﰲ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﳌﺎ ﻗﺎﻟﻮﺍ‬

‫ﺍﻟﺘﻨﺰﻳﻪ ﻫﻲ ﺻﻔﺎﺕ ﺍﳌﻌﺎﲏ‪ .‬ﻭﻗﺪ ﻋﻠﻢ ﺍﻟﻨﺒﻲ‬
‫ﹺ‬
‫ﻟﻪ‪:‬ﺻﻒ ﻟﻨﺎ ﺭﺑﻚ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻨﺘﻈﺮﻭﻥ ﻣﻨﻪ ﺗﺸﺒﻴﻬ ﹰﺎ‪ ،‬ﻓﻨﺰﻟﺖ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺗﻨﻔﻲ ﻋﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻳﺘﻮﳘﻮﻧﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮ ﹰﺍ ﺃﺣﺪ(‬

‫‪ ،‬ﻓﻬﺬﺍ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﻟﺮﲪﻦ‬ ‫ﻭﺗﻠﻚ ﺳﻨﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ﻗﺒﻞ ﺍﻟﻨﺒﻲ‬
‫ﻳﻘﻮﻝ‪(:‬ﻭﺟﻬﺖ ﻭﺟﻬﻲ ﻟﻠﺬﻱ ﻓﻄﺮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ(ﻭﱂ ﻳﻘﻞ‪:‬ﻟﻠﺬﻱ ﺟﻠﺲ ﻋﲆ‬
‫ﺍﻟﻌﺮﺵ ﺃﻭ ﺍﳌﻜﺎﻥ ﺍﻟﻔﻼﲏ ﻭﺍﳉﻬﺔ ﺍﳌﻌﻴﻨﺔ‪ ،‬ﺑﻞ ﺃﺗﻰ ﺑﻔﻌﻞ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻲ ﺗﺆﻭﻝ ﺇﱃ ﺻﻔﺎﺕ‬
‫ﺍﳌﻌﺎﲏ‪ ،‬ﻭﻫﻲ ﺧﻠﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺇﺑﺪﺍﻋﻬﲈ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻛﻠﻴﻢ ﺍﷲ ﻣﻮﺳﻰ ﻳﺴﺄﻟﻪ ﻓﺮﻋﻮﻥ ﻭﻣﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻓﻠﻢ ﻳﻘﻞ ﻟﻪ‪:‬ﺇﻧﻪ ﺟﺎﻟﺲ ﻋﲆ‬
‫ﺍﻟﻌﺮﺵ‪ ،‬ﻭﺇﻥ ﻟﻪ ﻳﺪﻳﻦ ﻭﻋﻴﻨﲔ‪ ،‬ﻭﺳﺎﻗ ﹰﺎ‪ ،‬ﺑﻞ ﻗﺎﻝ ‪(:‬ﺭﺏ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﲈ‬
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 ‫ﺇﻥ ﻛﻨﺘﻢ ﻣﻮﻗﻨﲔ(‪ .‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻹﻳﲈﻥ ﺍﳊﻖ‪ ،‬ﺍﻟﺬﻱ ﻟﻴﺲ ﺛﻤﺔ ﺇﻳﲈﻥ ﺑﻌﺪﻩ‪ .‬ﻭﻗﺪ ﺃﻛﺪ ﺍﻟﻨﺒﻲ‬

‫ﺫﻟﻚ ﰲ ﺗﻮﺟﻬﻪ ﰲ ﺍﻟﺼﻼﺓ ﻭﻳﺄﰐ ﺑﻨﻔﺲ ﻫﺬﺍ ﺍﳌﻌﻨﻰ‪ ):‬ﻭﺟﻬﺖ ﻭﺟﻬﻲ ﻟﻠﺬﻱ ﻓﻄﺮ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺣﻨﻴﻔ ﹰﺎ‪(...‬‬
‫ﻭﻳﺆﻛﺪ ﺫﻟﻚ ﺃﻳﻀ ﹰﺎ ﺿﺤﻚ ﺍﻟﻨﺒﻲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ ﺟﺎﺀ ﺇﱃ‬
‫ﺍﻟﻨﺒﻲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﲈ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ " ﺇﻥ ﺍﷲ ﻳﻤﺴﻚ ﺍﻟﺴﻤﻮﺍﺕ ﻋﲆ‬
‫ﺃﺻﺒﻊ‪ ،‬ﻭﺍﻷﺭﺽ ﻋﲆ ﺍﺻﺒﻊ‪ "..‬ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻘﺮﺃ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪(:‬ﻭﻣﺎ ﻗﺪﺭﻭﺍ ﺍﷲ‬
‫ﺣﻖ ﻗﺪﺭﻩ ﻭﺍﻷﺭﺽ ﲨﻴﻌ ﹰﺎ ﻗﺒﻀﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺍﻟﺴﻤﻮﺍﺕ ﻣﻄﻮﻳﺎﺕ ﺑﻴﻤﻴﻨﻪ ﺍﳌﻌﻨﻰ(‪،‬‬
‫ﻛﲈ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ‪:‬ﻣﻦ ﻏﲑ ﺗﺼﻮﻳﺮ ﻗﺒﻀﺔ ﻭﻃﻲ ﻭﻳﻤﲔ‪ ،‬ﻭﺇﻧﲈ ﻫﻮ ﺗﺼﻮﻳﺮ ﻟﻌﻈﻤﺔ‬
‫ﺑﺎﳉﲇ‪ .‬ﺍﻫـ ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺗﺒﲔ ﰲ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺃﻟﻔﺎﻇﻬﺎ ﺍﻟﺪﻗﻴﻘﺔ ﺑﻄﻼﻥ‬
‫ﹼ‬ ‫ﺷﺄﻧﻪ ﻟﺘﻤﺜﻴﻞ ﺍﳋﻔﻲ‬
‫ﺫﻟﻚ ﺍﻟﺰﻋﻢ ﻭﺭﺩﻩ‪ ،‬ﻭﻛﺄﻥ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺣﲔ ﻋﻠﻖ ﺫﻟﻚ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﻭﻛﺄﻧﻪ ﻳﻘﻮﻝ ﳍﻢ‪:‬ﻟﻮ ﺃﻥ ﻣﺎﺯﻋﻤﺘﻤﻮﻩ ﺣﻖ ﻟﻜﺎﻥ ﻗﺒﺾ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻣﻨﺬ ﺃﻥ‬
‫ﺧﻠﻘﻬﲈ ﻓﺈﻥ ﺍﻹﺣﺎﻟﺔ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﲆ ﺃﻣﺮ ﺳﻴﻜﻮﻥ ﻓﻴﲈ ﺑﻌﺪ ﺩﻟﻴﻞ ﻋﲆ ﺑﻄﻼﻥ ﺫﻟﻚ ﺍﻟﺰﻋﻢ‪،‬‬
‫ﻭﻻ ﹸﻳﺰﻳﻞ ﺗﻠﻚ ﺍﻟﺸﺒﻬﺔ ﺇﻻ ﺍﻟﺘﺄﻭﻳﻞ ﺑﺄﻥ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺧﺎﺿﻌﺘﺎﻥ ﻣﻘﻬﻮﺭﺗﺎﻥ‬
‫ﲢﺖ ﺣﻜﻤﻪ ﻭﻗﺪﺭﺗﻪ ﱂ ﳜﺮﺟﺎ ﻋﻦ ﺣﻜﻤﻪ ﻭﻟﻦ ﳜﺮﺟﺎ ﻋﻦ ﺫﻟﻚ ﺍﳊﻜﻢ ﻛﲈ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‬
‫ﳍﲈ ﺣﻴﻨﲈ ﺧﻠﻘﻬﲈ ﺍﺋﺘﻴﺎ ﻃﻮﻋ ﹰﺎ ﺃﻭ ﻛﺮﻫﺎ ﻓﺎﻧﺪﻓﻊ ﲠﺬﻩ ﺍﻵﻳﺔ ﺍﺣﺘﲈﻝ ﻛﻮﳖﲈ ﻏﲑ ﻃﺎﺋﻌﺘﲔ‪،‬‬
‫ﺣﻴﺚ ﺇﳖﲈ ﻏﲑ ﺧﺎﺭﺟﺘﲔ ﻋﻦ ﺣﻜﻤﻪ ﻭﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﺇﻧﲈ ﺑﲔ ﺫﻟﻚ ﻹﻇﻬﺎﺭ ﻋﻈﻤﺘﻪ ﺑﻌﺪ‬
‫ﻇﻬﻮﺭﳘﺎ ﻭﻛﺄﻥ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻳﺒﲔ ﻟﻠﺨﻠﻖ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﻐﻴﺐ ﳏﻜﻮﻣ ﹰﺎ ﻋﻠﻴﻪ ﺑﺎﻟﻘﻬﺮ‬
‫ﻳﺒﻘﻰ ﳏﻜﻮﻣ ﹰﺎ ﻋﻠﻴﻪ ﺑﺎﻟﻘﻬﺮ ﻭﺇﻥ ﻇﻬﺮ‪.‬‬

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 ‫ﻓﻘﻮﻟﻪ ﲨﻴﻌ ﹰﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﻢ ﻳﻜﻮﻥ ﺑﺎﻟﻘﺪﺭﺓ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ‪،‬‬
‫ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﻳﻨﺴﺠﻢ ﻣﻊ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪(:‬ﺇﻧﲈ ﺃﻣﺮﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌ ﹰﺎ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‬
‫ﻛﻦ ﻓﻴﻜﻮﻥ(‪ ،‬ﻓﲈ ﺃﺭﺍﺩﻩ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﺇﳚﺎﺩ ﹰﺍ ﺃﻭ ﺇﻋﺪﺍﻣ ﹰﺎ ﻓﻬﻮ ﻛﺎﺋﻦ ﺑﺄﻣﺮﻩ ﻭﻗﺪﺭﺗﻪ ﳌﺎ ﺗﻘﺮﺭ‬
‫ﺃﻥ ﻗﺪﺭﺗﻪ ﻏﲑ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺫﺍﺗﻪ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺃﺛﺒﺖ ﷲ ﺍﳉﻮﺍﺭﺡ ﻭﺍﻋﺘﱪﻫﺎ ﻭﺃﻗﺤﻤﻬﺎ ﰲ‬
‫ﻣﻌﻨﻰ ﺍﻟﺼﻔﺔ ﻓﻬﻮ ﻣﻠﺰﻡ ﺑﺄﻥ ﻳﺜﺒﺖ ﱠ‬
‫ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻣﻦ ﺃﺛﺒﺖ‬
‫ﺍﻻﻧﻔﺼﺎﻝ ﻓﻬﻮ ﻣﺎﺭﻕ ﻋﻦ ﺍﳊﻖ ﺯﺍﺋﻎ ﻋﻦ ﺍﳉﺎﺩﺓ‪ .‬ﻷﻧﻪ ﺃﺛﺒﺖ ﻗﺪﺭﺍﺕ ﻣﺘﻌﺪﺩﺓ ﻭﻫﺬﺍ ﳏﺎﻝ‬
‫ﻋﲆ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﻷﻥ ﻗﺪﺭﺗﻪ ﻻ ﺗﺘﻌﺪﺩ ﻭﰲ ﺫﻟﻚ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺰﺑﺪ‪:‬‬

‫ﻭﻋﻠﻤﻪ ﻟﻜﻞ ﻣﻌﻠﻮﻡ ‪ii‬ﺷﻤﻞ‬ ‫ﻓﻘﺪﺭﺗ ﹾﻪ ﻟﻜﻞ ﻣﻘﺪﻭﺭ ﺟﻌﻞ‬

‫ﻭﻳﺆﻛﺪ ﻣﺎ ﻋﻨﻴﻨﺎﻩ ﺃﻥ ﺍﻵﻳﺔ ﻗﺪ ﺧﺘﻤﺖ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪(:‬ﻋﲈ ﻳﴩﻛﻮﻥ(‪ ،‬ﻓﻴﺎ‬
‫ﻟﻪ ﻣﻦ ﹴ‬
‫ﺭﺩ ﻗﺎﻃﻊ ﻗﻄﻊ ﺃﻟﺴﻨﺔ ﺍﳌﺸ ﱢﺒﻬﺔ ﻭﺍﳌﺠﺴﻤﺔ ﺍﻟﺬﻳﻦ ﻭﺻﻔﻮﺍ ﺍﷲ ﺑﺄﻭﺻﺎﻑ ﺧﻠﻘﻪ‬
‫ﻭﺃﻟﺼﻘﻮﺍ ﺑﻪ ﻣﺎﻻ ﻳﻠﻴﻖ ﺑﺠﻼﻟﻪ ﻭﻛﲈﻟﻪ‪ ،‬ﻭﻟ ﹼﺒﺴﻮﺍ ﻋﲆ ﺍﻟﻌﺎﻣﺔ ﺣﻴﻨﲈ ﺍﻋﺘﱪﻭﺍ ﺍﻷﺧﺒﺎﺭ‬
‫ﺍﻹﺿﺎﻓﻴﺔ ﻭﺍﻟﻨﻌﻮﺕ ﺻﻔﺎﺕ‪ ،‬ﻋﺎﻣﻠﻬﻢ ﺍﷲ ﺑﻌﺪﻟﻪ‪.‬‬

‫ﻭﳑﺎ ﻳﻨﺴﻒ ﻣﻌﺘﻘﺪﺍﲥﻢ ﻣﺎ ﺳﺄﻭﺭﺩﻩ ﻟﻚ ﻣﻦ ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺮﺍﺯﻱ‪(:‬ﻗﺎﻝ ﺍﻟﺰﳐﴩﻱ ﰲ ﻛﺸﺎﻓﻪ ﻋﻨﺪ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ ﺫﻭ‬
‫ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ(‪ ،‬ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ‪ ..‬ﺃﻱ‪:‬ﺫﺍﺗﻪ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﻳﻌﱪ ﺑﻪ ﻋﻦ ﺍﳉﻤﻠﺔ ﻭﺍﻟﺬﺍﺕ‬
‫ﻭﻣﺴﺎﻛﲔ ﻣﻜﺔ ﻳﻘﻮﻟﻮﻥ‪:‬ﺃﻳﻦ ﻭﺟﻪ ﻋﺮﰊ ﻛﺮﻳﻢ ﻳﻨﻘﺬﲏ ﻣﻦ ﺍﳍﻮﺍﻥ‪ ،‬ﻭﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ‬
‫ﺻﻔﺔ ﻟﻮﺟﻪ( ﺍﻫـ‪.‬‬

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 ‫ﻭﻫﺬﺍ ﳑﺎ ﻳﺮﺩ ﻋﲆ ﻣﻦ ﻳﻨﺴﺒﻮﻥ ﻟﻪ ﺗﻌﺎﱃ ﺍﳉﺎﺭﺣﺔ ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻟﻪ ﻭﺟﻬ ﹰﺎ ﻻ ﻛﺎﻟﻮﺟﻮﻩ‪،‬‬
‫ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ ﹰﺍ ﻛﺒﲑ ﹰﺍ‪ ،‬ﺇﺫ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﺟﻪ ﰲ ﹸﻋﺮﻑ ﺍﻟﻌﺮﺏ ﺫﺍﺕ ﺍﻟﴚﺀ ﻭﲨﻠﺘﻪ‪.‬‬
‫ﻭﺍﻟﻘﺎﻋﺪﺓ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺒﻴﺎﻥ ﺃﻥ ﺍﻟﺼﻔﺔ ﺗﺘﺒﻊ ﺍﳌﻮﺻﻮﻑ ﻭﻻ ﲣﺎﻟﻔﻪ ﺇﻻ ﺑﻘﺮﻳﻨﺔ ﻭﺇﻧﲈ ﻋﺎﺩﺕ‬
‫ﺍﻟﺼﻔﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ﻋﲆ ﺍﳌﻀﺎﻑ ﺩﻭﻥ‬
‫ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻷﻥ ﻛ ﹰ‬
‫ﻼ ﻣﻨﻬﲈ ﺫﺍﺕ‪.‬‬

‫ﻭﺃﻣﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﺗﺒﺎﺭﻙ ﺍﺳﻢ ﺭﺑﻚ ﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ(ﻓﻘﺪ ﻋﺎﺩﺕ ﺍﻟﺼﻔﺔ ﻋﲆ‬
‫ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺩﻭﻥ ﺍﳌﻀﺎﻑ ﻭﺍﻟﻘﺎﻋﺪﺓ ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﳊﻜﻢ ﺇﺫﺍ ﺩﺍﺭ ﺑﲔ ﺍﻟﺬﺍﺕ ﻭﺍﳌﻌﻨﻰ‬
‫ﹸﺃﻋﻤﻞ ﰲ ﺍﻟﺬﺍﺕ ﺩﻭﻥ ﺍﳌﻌﻨﻰ ﻓﺎﻟﻮﺟﻪ ﺫﺍﺕ ﻭﺍﻻﺳﻢ ﻣﻌﻨﻰ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ (ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ(‪ ...‬ﺗﻨﻔﻲ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻮﺟﻪ‬
‫ﺭﺑﻚ ‪:‬ﺻﻔﺔ‪ ،‬ﻷﻥ ﻭﺻﻒ ﺍﻟﺬﻭﺍﺕ ﻣﻌﺮﻭﻑ ﻋﺪﺍ ﺫﺍﺕ ﺍﳊﻖ ﺣﻴﺚ ﺇﻥ ﻣﺎ ﺑﻪ ﺍﳌﲈﻳﺰﺓ ﻏﲑ‬
‫ﻣﺎ ﺑﻪ ﺍﳌﺸﺎﺭﻛﺔ‪ ،‬ﻭﺃﳖﺎ ﻟﻴﺲ ﳍﺎ ﻣﺜﺎﻝ ﻟﺘﻤﺜﻞ ﺑﻪ ﺣﻴﺚ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪(:‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﳾﺀ‬
‫ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ(ﻓﻘﺪ ﻧﻔﻰ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻧﻔﺴﻪ ﺍﳌﺜﻞ ﻭﺃﺛﺒﺖ ﺃﻥ ﻧﻔﻲ ﺍﳌﺜﻞ ﻻ‬
‫ﻳﻨﻔﻲ ﻋﻨﻪ ﺍﳌﻌﻨﻰ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﰲ ﺍﳌﺜﻞ ﻭﻟﺬﺍ ﺃﺛﺒﺖ ﻟﺬﺍﺗﻪ ﺻﻔﺎﺕ ﺍﳌﻌﺎﲏ ﻛﺎﻟﺴﻤﻊ ﻭﺍﻟﺒﴫ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺜﺒﺖ ﺍﳉﺎﺭﺣﺔ ( ﺍﻻﺫﻥ ﻭﺍﻟﻌﲔ( ﺑﻞ ﻳﴫﻑ ﺍﻟﻠﻔﻆ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﻋﻦ ﻇﺎﻫﺮﻩ‬
‫ﻭﺟﻮﺑ ﹰﺎ ﳌﺎ ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﻣﻦ ﺇﺛﺒﺎﺕ ﺫﺍﺕ ﻋﲆ ﻭﺟﻪ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺍﺛﺒﺎﺕ‬
‫ﺍﻟﺬﺍﺕ ﻋﲆ ﻭﺟﻪ ﺍﻻﲨﺎﻝ ﻟﺪﻓﻊ ﺷﺒﻬﺔ ﺍﻟﺘﺸﺒﻴﻪ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﴫﺡ ﺑﻠﻔﻆ‬
‫ﺍﻟﺬﺍﺕ ﰲ ﹴ‬
‫ﻧﺺ ﻻ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﻣﻦ ﺍﻟﺴﻨﺔ‪.‬‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻃﺎﻫﺮ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﻛﺘﺎﺑﻪ (ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ )‪:‬‬
‫"ﻭﺯﻋﻢ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺗﻴﺔ ﺃﻥ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﲔ ﺍﳌﻀﺎﻓﲔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺻﻔﺎﺕ ﻟﻪ‪.‬‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻧﺎ ﺃﻥ ﻭﺟﻬﻪ ﺫﺍﺗﻪ ﻭﻋﻴﻨﻪ ﺭﺅﻳﺘﻪ ﻟﻸﺷﻴﺎﺀ‪ .‬ﻭﻗﻮﻟﻪ‪(:‬ﻭﻳﺒﻘﻰ ﻭﺟﻪ‬
‫ﺭﺑﻚ(ﻣﻌﻨﺎﻩ ﻭﻳﺒﻘﻰ ﺭﺑﻚ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ﺑﺎﻟﺮﻓﻊ ﻷﻧﻪ ﻧﻌﺖ ﺍﻟﻮﺟﻪ‬
‫ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﻹﺿﺎﻓﺔ ﻟﻘﺎﻝ ﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ﺑﺎﳋﻔﺾ‪ ...‬ﻭﺃ ﹼﻳﺪ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺍﻹﻣﺎﻡ‬

‫)(ﺇﻥ ﺍﷲ ﻳﻤﺴﻚ ))‪:‬ﻫﺬﺍ ﻛﻠﻪ ﻗﻮﻝ ﺍﻟﻴﻬﻮﺩﻱ‬ ‫ﺍﻟﻘﺮﻃﺒﻲ ﰲ ﺍﳌﻔﻬﻢ ﻋﻨﺪ ﴍﺡ ﻗﻮﻟﻪ‬
‫ﻭﻫﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺍﻟﺘﺠﺴﻴﻢ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺷﺨﺺ ﺫﻭ ﺟﻮﺍﺭﺡ ﻛﲈ ﻳﻌﺘﻘﺪﻩ ﻏﻼﺓ ﺍﳌﺸﺒﻬﺔ ﻣﻦ‬

‫ﺇﻧﲈ ﻫﻮ ﻟﻠﺘﻌﺠﺐ ﻣﻦ ﺟﻬﻞ ﺍﻟﻴﻬﻮﺩﻱ ﳍﺬﺍ ﻗﺮﺃ ﻋﻨﺪ‬ ‫ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺿﺤﻚ ﺍﻟﻨﺒﻲ‬
‫ﺫﻟﻚ‪(:‬ﻭﻣﺎ ﻗﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ(ﺃﻱ ﻣﺎ ﻋﺮﻓﻮﻩ ﺣﻖ ﻣﻌﺮﻓﺘﻪ ﻭﻻ ﻋﻈﻤﻮﻩ ﺣﻖ ﺗﻌﻈﻴﻤﻪ‪،‬‬
‫ﻭﻗﺪ ﺻﺢ ﺣﺪﻳﺚ‪ ) :‬ﺇﻥ ﻗﻠﻮﺏ ﺑﻨﻲ ﺁﺩﻡ ﺑﲔ ﺇﺻﺒﻌﲔ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻟﺮﲪﻦ( ﻓﺎﳉﻮﺍﺏ ﺃﻧﻪ‬
‫ﺇﺫﺍ ﺟﺎﺀﻧﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﺼﺎﺩﻕ ﺗﺄﻭﻟﻨﺎﻩ ﺃﻭ ﺗﻮﻗﻔﻨﺎ ﻓﻴﻪ ﺇﱃ ﺃﻥ ﻳﺘﺒﲔ ﻭﺟﻬﻪ ﻣﻊ‬
‫ﺍﻟﻘﻄﻊ ﺑﺎﺳﺘﺤﺎﻟﺔ ﻇﺎﻫﺮﻩ‪ ،‬ﺑﴬﻭﺭﺓ ﺻﺪﻕ ﻣﻦ ﺩﻟﺖ ﺍﳌﻌﺠﺰﺓ ﻋﲆ ﺻﺪﻗﻪ‪ ،‬ﻭﻧﻘﻄﻊ ﺑﺄﻥ‬
‫ﻇﺎﻫﺮﻩ ﻏﲑ ﻣﺮﺍﺩ "‬

‫ﻋﲆ ﻣﻨﱪﻩ ﺍﻟﴩﻳﻒ ﺑﺄﺻﺎﺑﻌﻪ ﻟﻴﺲ ﻫﻮ ﲤﺜﻴ ﹰ‬

‫ﻼ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻷﻧﻪ‬ ‫ﻗﻠﺖ‪:‬ﺇﻥ ﺇﺷﺎﺭﺓ ﺍﻟﻨﺒﻲ‬
‫ﻳﻨﻘﻞ ﺻﻔﺔ ﻗﻮﻝ ﺫﻟﻚ ﺍﳊﱪ ﻟﺘﻌﺮﻑ ﺍﻟﻌﺮﺏ ﻣﺎ ﻗﺎﻟﻪ ﺍﳊﱪ ﻋﲆ ﺍﻟﺘﲈﻡ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ‬

‫ﻟﻠﻴﻬﻮﺩ ﺑﺪﻟﻴﻞ ﻧﺺ ﺍﻵﻳﺔ (ﻭﻣﺎ ﻗﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ(ﺃﻱ ﻣﺎ‬ ‫ﺩﻟﻴﻞ ﻋﲆ ﻣﻮﺍﻓﻘﻪ ﺍﻟﻨﺒﻲ‬
‫ﻋﺮﻓﻮﻩ ﺣﻖ ﻣﻌﺮﻓﺘﻪ ﺣﻴﺚ ﻭﺻﻔﻮﻩ ﺑﲈ ﻻ ﻳﻠﻴﻖ ﺑﺤﻘﻪ ﺗﻌﺎﱃ‪.‬‬

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 ‫ﺻﺪﻗﻪ ﻋﲆ ﲡﺴﻴﻤﻪ ﻫﺬﺍ‪ ،‬ﻓﺴﻴﺎﻕ ﺍﳊﺪﻳﺚ‬ ‫ﻭﻋﲆ ﻫﺬﺍ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻨﺒﻲ‬

‫ﻛﺎﻥ‬ ‫ﻭﻗﺮﺍﺀﺗﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻣﺎ ﻗﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ(ﺩﻟﻴﻞ ﻋﲆ ﺃﻥ ﺿﺤﻜﻪ‬

‫ﺍﺳﺘﻐﺮﺍﺑ ﹰﺎ ﻭﺍﺳﺘﻬﺰﺍﺀ ﹰﺍ ﺑﺘﺠﺴﻴﻤﻬﻢ ﹺ‬
‫ﻭﺧ ﱢﻔﺔ ﻋﻘﻮﳍﻢ‪.‬‬

‫ﺗﻌﺠﺒ ﹰﺎ ﻭﺇﻧﻜﺎﺭ ﹰﺍ ﳌﺎ ﻗﺎﻟﻪ ﺍﳊﱪ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫ﻗﺎﻝ ﺍﳋﻄﺎﰊ‪" :‬ﺇﻧﲈ ﺿﺤﻚ ﺍﻟﻨﺒﻲ‬

‫ﺗﻌﺠﺒ ﹰﺎ ﻭﺗﺼﺪﻳﻘ ﹰﺎ ﻓﻬﺬﺍ ﻋﲆ ﻣﺎ ﻓﻬﻤﻪ ﺍﻟﺮﺍﻭﻱ ‪" .‬‬ ‫ﺍﻷﺧﺮ￯‪ ،‬ﻓﻀﺤﻚ‬

‫ﻓﺬﺍﺕ ﺍﷲ ﺍﳌﻘﺪﺳﺔ ﻻ ﲢﻞ ﰲ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﺍﷲ ﰲ ﻛﻞ‬
‫ﻣﻜﺎﻥ‪ ،‬ﻷﻥ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻃﻞ ﺃﺻﻼﹰ‪ ،‬ﻓﺎﳌﻜﺎﻥ ﳐﻠﻮﻕ ﻭﺍﷲ ﺧﺎﻟﻖ‪ ،‬ﻭﺍﳌﻈﺎﻫﺮ ﺃﻣﺎﻡ ﺍﳊﻖ‬
‫ﻋﺪﻡ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﻨﺴﺒﻲ ﺃﻣﺎﻡ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﻋﺪﻡ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﳾﺀ ﻣﻦ ﺫﻟﻚ ﻳﺼﺎﺭ ﺇﱃ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻛﲈ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﲈ ﻛﻨﺘﻢ(ﻳﺆﻭﻝ ﺑﺄﻧﻪ ﻣﻮﺟﻮﺩ ﰲ ﻛﻞ ﻣﻜﺎﻥ‬
‫ﺑﻌﻠﻤﻪ ﻭﺇﺣﺎﻃﺘﻪ‪ ،‬ﻭﺃﻛﺪ ﺫﻟﻚ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ )‪ )1/508‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ـ‬
‫ﰲ ﴍﺡ ﺍﳊﺪﻳﺚ )) ﺇﻥ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻗﺎﻡ ﰲ ﺻﻼﺗﻪ ﻓﺈﻧﻪ ﻳﻨﺎﺟﻲ ﺭﺑﻪ ـ ﺃﻭ ﺇﻥ ﺭﺑﻪ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺍﻟﻘﺒﻠﺔ ـ ﻓﻼ ﻳﺒﺰﻗﻦ ﺃﺣﺪﻛﻢ ﻗﺒﻞ ﻗﺒﻠﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﻋﻦ ﻳﺴﺎﺭﻩ ﺃﻭ ﲢﺖ ﻗﺪﻣﻴﻪ‪)) ..‬‬
‫ﻗﺎﻝ‪():‬ﻭﺇﻥ ﺭﺑﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻘﺒﻠﺔ ))ﻭﻛﺬﺍ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺑﻌﺪﻩ‪ ،‬ﻓﺈﻥ ﺍﷲ ﹺﻗ ﹶﺒﻞ ﻭﺟﻬﻪ‪،‬‬
‫ﻓﻘﺎﻝ ﺍﳋﻄﺎﰊ‪:‬ﻣﻌﻨﺎﻩ ﺃﻥ ﺗﻮﺟﻬﻪ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻣﻔﺾ ﺑﺎﻟﻘﺼﺪ ﻣﻨﻪ ﺇﱃ ﺭﺑﻪ ﻓﺼﺎﺭ ﰲ‬
‫ﺍﻟﺘﻘﺪﻳﺮ‪:‬ﻓﺈﻥ ﻣﻘﺼﻮﺩﻩ ﺑﻴﻨﻪ ﻭﺑﲔ ﻗﺒﻠﺘﻪ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﻋﲆ ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ ﻋﻈﻤﺔ ﺍﷲ ﺃﻭ‬
‫ﺛﻮﺍﺏ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪:‬ﻫﻮ ﻛﻼﻡ ﺧﺮﺝ ﻋﲆ ﺍﻟﺘﻌﻈﻴﻢ ﻟﺸﺄﻥ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻗﺪ ﻧﺰﻉ ﺑﻪ‬
‫ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥ ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﻫﻮ ﺟﻬﻞ ﻭﺍﺿﺢ‪ ،‬ﻷﻥ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ‬
‫ﻳﺒﺰﻕ ﲢﺖ ﻗﺪﻣﻪ‪ ،‬ﻭﻓﻴﻪ ﻧﻘﺾ ﻣﺎ ﺃﺻﻠﻮﻩ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﺮﺩ ﻋﲆ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻋﲆ ﺍﻟﻌﺮﺵ‬
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 ‫ﺑﺬﺍﺗﻪ‪ ،‬ﻭﻣﻬﲈ ﺗﺆﻭﻝ ﺑﻪ ﻫﺬﺍ ﺟﺎﺯ ﺃﻥ ﻳﺘﺄﻭﻝ ﺑﻪ ﺫﺍﻙ ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﺍﻫـ‬
‫ﻭﻣﺎﺩﺍﻡ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻬﻞ ﺍﺳﺘﻮ￯ ﺍﷲ ﺑﺬﺍﺗﻪ ﻋﲆ ﻋﺮﺷﻪ؟‪ ،‬ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﺼﺎﺭ ﺇﻟﻴﻪ ﺃﻥ ﺍﷲ‬
‫ﺍﺳﺘﻮ￯ ﻋﲆ ﻋﺮﺷﻪ ﺑﺎﺳﻢ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳌﻘﻴﺪﺓ ﺍﳌﺸﺘﻘﺔ‪ ،‬ﻻ ﺑﺎﺳﻢ ﺍﻟﺬﺍﺕ‬
‫ﺍﳌﻄﻠﻘﺔ (ﺍﷲ( ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﺣﻘﻴﻘﺔ ﺍﻟﺬﺍﺕ ﻣﻄﻠﻘ ﹰﺎ ﻓﻠﻢ ﺗﺮﺩ ﺁﻳﺔ ﻭﻻ ﺣﺪﻳﺚ ﻧﺒﻮﻱ ﰲ ﺇﺛﺒﺎﺕ‬
‫ﺃﻥ ﺍﷲ ﺟﻠﺲ ﻋﲆ ﻋﺮﺷﻪ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﻬﺬﺍ ﻟﻔﻆ ﺑﺪﻋﻲ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻟﺬﺍ‬
‫ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﺳﻠﻔ ﹰﺎ ﻭﺧﻠﻔ ﹰﺎ ﺑﺄﻥ ﺍﻻﺳﺘﻮﺍﺀ ﻛﲈ ﺃﺧﱪ ﻭﻛﲈ ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ‪« ..‬ﺍﻻﺳﺘﻮﺍﺀ‬
‫ﻣﻌﻠﻮﻡ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ـ ﺃﻱ ﻏﲑ ﻣﺘﺼﻮﺭ ـ ﺃﻭ ﻫﻮ ﺑﻤﻌﻨﻰ ﺍﳌﻠﻚ ﻛﲈ ﻗﺎﻝ ﺍﻹﻣﺎﻡ‬
‫ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺃﻭ ﻫﻮ ﺍﻻﻗﺘﺪﺍﺭ ﻛﲈ ﻗﺎﻝ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﻭ ﻫﻮ ﺍﻻﺳﺘﻴﻼﺀ ﻛﲈ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳉﻮﻫﺮﺓ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﲨﻬﺮﺓ ﺃﺋﻤﺔ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ‬
‫ﻭﻛﻞ ﺫﻟﻚ ﻗﺪ ﺑ ﹼﻴﻨﺎﻩ ﰲ ﻛﺘﺎﺑﻨﺎ " ﺗﺼﺤﻴﺢ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻘﺪﻳﺔ" ﻭﷲ ﺩﺭ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﲇ‬
‫ﺣﻴﻨﲈ ﻗﺎﻝ‪":‬ﺍﺳﺘﻮﺍﺀ ﻛﲈ ﺫﻛﺮ ﻻ ﻛﲈ ﳜﻄﺮ ﻟﻠﺒﴩ "‬

‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺘﻘﻲ ﺍﻟﺴﺒﻜﻲ‪:‬ﻋﻘﻴﺪﺗﻨﺎ ﺃﻥ ﺍﷲ ﻗﺪﻳﻢ ﺃﺯﱄ ﻻ ﻳﺸﺒﻪ ﺷﻴﺌ ﹰﺎ‪ ،‬ﻭﻻ ﻳﺸﺒﻬﻪ ﳾﺀ‪،‬‬
‫ﻟﻴﺲ ﻟﻪ ﺟﻬﺔ‪ ،‬ﻭﻻ ﻣﻜﺎﻥ ﻭﻻ ﳛﺘﻮﻱ ﻋﻠﻴﻪ ﻭﻗﺖ ﻭﻻ ﺯﻣﺎﻥ ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ ﺃﻳﻦ ﻭﻻ ﺣﻴﺚ‪،‬‬
‫ﻳﺮ￯ ﻻ ﻋﻦ ﻣﻘﺎﺑﻠﺔ ﻭﻻ ﻋﲆ ﻣﻘﺎﺑﻠﺔ‪ ،‬ﻛﺎﻥ ﻭﻻ ﻣﻜﺎﻥ‪ ،‬ﻛﻮﻥ ﺍﳌﻜﺎﻥ ﻭﺩ ﹼﺑﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻵﻥ ﻋﲆ ﻣﺎ ﻋﻠﻴﻪ ﻛﺎﻥ‪.‬‬

‫ﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪" ،‬ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ" ﻭﻋﻘﻴﺪﺓ ﻣﺸﺎﻳﺦ ﺍﻟﻄﺮﻳﻖ ﺭﴈ ﺍﷲ‬

‫‪:‬ﻣﺘﻰ ﻳﺘﺼﻞ ﻣﻦ ﻻ ﺷﺒﻴﻪ ﻭﻻ ﻧﻈﲑ ﻟﻪ ﺑﻤﻦ ﻟﻪ ﺷﺒﻴﻪ ﻭﻧﻈﲑ؟ !‬ ‫ﻋﻨﻬﻢ ﻗﺎﻝ ﺍﳉﻨﻴﺪ‬
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 ‫ﻭﻛﲈ ﻗﻴﻞ ﻟﻴﺤﻴﻰ ﺑﻦ ﻣﻌﺎﺫ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺧﱪﻧﺎ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ؟ ﻓﻘﺎﻝ‪:‬ﺇﻟﻪ ﻭﺍﺣﺪ‪ ،‬ﻓﻘﻴﻞ‬
‫ﻟﻪ‪:‬ﻛﻴﻒ ﻫﻮ؟ ﻓﻘﺎﻝ‪:‬ﻣﻠﻚ ﻗﺎﺩﺭ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪:‬ﺃﻳﻦ ﻫﻮ؟ ﻓﻘﺎﻝ‪:‬ﺑﺎﳌﺮﺻﺎﺩ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺴﺎﺋﻞ‪:‬ﱂ‬
‫ﺃﺳﺄﻟﻚ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ‪:‬ﻣﺎ ﻛﺎﻥ ﻏﲑ ﻫﺬﺍ ﻛﺎﻥ ﺻﻔﺔ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﻓﺄﻣﺎ ﺻﻔﺘﻪ ﻓﲈ ﺃﺧﱪﺕ‬
‫ﻋﻨﻪ‪.‬‬
‫ﺷﺎﻫﲔ ﺍﳉﻨﻴﺪ ﻋﻦ ﻣﻌﻨﻰ "ﻣﻊ" ﻓﻘﺎﻝ‪:‬ﻣﻊ ﻋﲆ ﻣﻌﻨﻴﲔ‪:‬ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﹶ‬ ‫ﻭﻛﲈ ﺳﺄﻝ ﺍﺑﻦ‬
‫ﺑﺎﻟﻨﴫﺓ ﻭﺍﻟﻜﻼﺀﺓ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪(:‬ﺇﻧﻨﻲ ﻣﻌﻜﲈ ﺃﺳﻤﻊ ﻭﺃﺭ￯(ﻭﻣﻊ ﹶ‬
‫ﺍﻟﻌﺎﱂ ﺑﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻹﺣﺎﻃﺔ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪(:‬ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻧﺠﻮ￯ ﺛﻼﺛﺔ ﺇﻻ ﻫﻮ ﺭﺍﺑﻌﻬﻢ(ﻓﻘﺎﻝ ﺍﺑﻦ‬
‫ﺷﺎﻫﲔ‪:‬ﻣﺜﻠﻚ ﻳﺼﻠﺢ ﺩﺍﻻﹰ ﻟﻸﻣﺔ ﻋﲆ ﺍﷲ‪.‬‬

‫ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﺍﻟﺮﲪﻦ ﻋﲆ ﺍﻟﻌﺮﺵ‬ ‫ﻭﺳﺌﻞ ﺫﻭ ﺍﻟﻨﻮﻥ ﺍﳌﴫﻱ‬

‫ﺍﺳﺘﻮ￯(ﻓﻘﺎﻝ‪:‬ﺃﺛﺒﺖ ﺫﺍﺗﻪ ﻭﻧﻔﻰ ﻣﻜﺎﻧﻪ‪ ،‬ﻓﻬﻮ ﻣﻮﺟﻮﺩ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﺑﺤﻜﻤﺘﻪ ﻛﲈ ﺷﺎﺀ‪.‬‬

‫ﻓﻘﺎﻝ‪:‬ﺍﻟﺮﲪﻦ ﱂ ﻳﺰﻝ‪ ،‬ﻭﺍﻟﻌﺮﺵ ﳏﺪﺙ ﻭﺍﻟﻌﺮﺵ ﺑﺎﻟﺮﲪﻦ‬ ‫ﻭﺳﺌﻞ ﻋﻨﻬﺎ ﺍﻟﺸﺒﲇ‬

‫ﺍﺳﺘﻮ￯‪.‬‬
‫ﻭﺳﺌﻞ ﻋﻨﻬﺎ ﺟﻌﻔﺮ ﺑﻦ ﻧﺼﲑ ﻓﻘﺎﻝ‪:‬ﺍﺳﺘﻮ￯ ﻋﻠﻤﻪ ﺑﻜﻞ ﳾﺀ ﻭﻟﻴﺲ ﳾﺀ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﳾﺀ‪.‬‬
‫‪:‬ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﰲ ﳾﺀ‪ ،‬ﺃﻭ ﻣﻦ ﳾﺀ ﺃﻭ ﻋﲆ ﳾﺀ ﻓﻘﺪ‬ ‫ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ‬
‫ﺃﴍﻙ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﰲ ﳾﺀ ﻟﻜﺎﻥ ﳏﺼﻮﺭ ﹰﺍ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻋﲆ ﳾﺀ ﻟﻜﺎﻥ ﳏﻤﻮﻻﹰ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﻣﻦ ﳾﺀ ﻟﻜﺎﻥ ﳏﺪﺛ ﹰﺎ‪.‬‬

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 ‫ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﳏﺒﻮﺏ‪:‬ﻗﺎﻝ ﱄ ﺃﺑﻮ ﻋﺜﲈﻥ ﺍﳌﻐﺮﰊ ﻳﻮﻣ ﹰﺎ‪:‬ﻳﺎ ﳏﻤﺪ ﻟﻮ ﻗﺎﻝ ﻟﻚ ﻗﺎﺋﻞ ﺃﻳﻦ‬
‫ﻣﻌﺒﻮﺩﻙ ؟ ﺃﻱ ﳾﺀ ﺗﻘﻮﻝ؟ ﻗﻠﺖ‪:‬ﺃﻗﻮﻝ ﺣﻴﺚ ﱂ ﻳﺰﻝ‪ .‬ﻗﺎﻝ‪:‬ﻓﺈﻥ ﻗﺎﻝ ﻓﺄﻳﻦ ﻛﺎﻥ ﰲ‬
‫ﺍﻷﺯﻝ؟ ﺃﻳﺶ ﺗﻘﻮﻝ؟ ﻗﻠﺖ‪:‬ﺣﻴﺚ ﻫﻮ ﺍﻵﻥ‪ ،‬ﻳﻌﻨﻲ ﺃﻧﻪ ﻛﺎﻥ ﻭﻻ ﻣﻜﺎﻥ‪ ،‬ﻓﻬﻮ ﺍﻵﻥ ﻛﲈ‬
‫ﻛﺎﻥ‪ ،‬ﻗﺎﻝ ﻓﺎﺭﺗﴣ ﺫﻟﻚ ﻣﻨﻲ‪ ،‬ﻭﻧﺰﻉ ﻗﻤﻴﺼﻪ ﻓﺄﻋﻄﺎﻧﻴﻪ‪.‬‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺜﲈﻥ ﺍﳌﻐﺮﰊ ﻛﻨﺖ ﺃﻋﺘﻘﺪ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﳉﻬﺔ‪ ،‬ﻓﻠﲈ ﻗﺪﻣﺖ ﺑﻐﺪﺍﺩ ﺯﺍﻝ‬
‫ﺫﻟﻚ ﻋﻦ ﻗﻠﺒﻲ‪ ،‬ﻓﻜﺘﺒﺖ ﺇﱃ ﺃﺻﺤﺎﰊ ﺑﻤﻜﺔ‪ ،‬ﺇﲏ ﺃﺳﻠﻤﺖ ﺟﺪﻳﺪ ﹰﺍ‪ ،‬ﻓﻘﺎﻝ‪:‬ﻓﺮﺟﻊ ﻛﻞ ﻣﻦ‬
‫ﻛﺎﻥ ﺗﺎﺑﻌﻪ ﻋﲆ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﰲ ﺍﻟﻌﺎﺭﺿﺔ "‪ )2/234-235):‬ﻗﺪ ﺗﻌﺪ￯ ﺇﻟﻴﻪ ـ ﺃﻱ ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ ـ‬
‫ﻗﻮﻡ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﻔﺴﲑ‪ ،‬ﻓﺘﻌﺪﻭﺍ ﻋﻠﻴﻪ ﺑﺎﻟﻘﻮﻝ ﺑﺎﻟﻨﻜﲑ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬ﰲ ﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﲆ ﺃﻥ ﺍﷲ ﰲ ﺍﻟﺴﲈﺀ ﻋﲆ ﺍﻟﻌﺮﺵ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﺳﻤﻮﺍﺕ‪.‬‬
‫ﻗﻠﻨﺎ‪ :‬ﻫﺬﺍ ﺟﻬﻞ ﻋﻈﻴﻢ‪ ،‬ﻭﺇﻧﲈ ﻗﺎﻝ ﻳﻨﺰﻝ ﺇﱃ ﺍﻟﺴﲈﺀ ﻭﱂ ﻳﻘﻞ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﻳﻦ ﻳﻨﺰﻝ‬
‫ﻭﻻ ﻛﻴﻒ ﻳﻨﺰﻝ‪ .‬ﻗﺎﻟﻮﺍ‪:‬ﻭﺣﺠﺘﻬﻢ ﻇﺎﻫﺮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪(:‬ﺍﻟﺮﲪﻦ ﻋﲆ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮ￯(‪.‬‬
‫ﻗﻠﻨﺎ‪:‬ﻭﻣﺎ ﺍﻟﻌﺮﺵ ﰲ ﺍﻟﻌﺮﺑﻴﺔ؟ ﻭﻣﺎ ﺍﻻﺳﺘﻮﺍﺀ؟‬
‫ﻗﺎﻟﻮﺍ‪:‬ﻛﲈ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪(:‬ﻟﺘﺴﺘﻮﻭﺍ ﻋﲆ ﻇﻬﻮﺭﻩ(‪.‬‬
‫ﻗﻠﻨﺎ‪:‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺗﻨﺰﻩ ﺃﻥ ﻳﻤﺜﻞ ﺍﺳﺘﻮﺍﺀﻩ ﻋﲆ ﻋﺮﺷﻪ ﺑﺎﺳﺘﻮﺍﺋﻨﺎ ﻋﲆ ﻇﻬﻮﺭ ﺍﻟﺮﻛﺎﺋﺐ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪:‬ﻛﲈ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪(:‬ﻭﺍﺳﺘﻮﺕ ﻋﲆ ﺍﳉﻮﺩﻱ(‬
‫ﻗﻠﻨﺎ‪:‬ﺗﻌﺎﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻛﺎﻟﺴﻔﻴﻨﺔ ﺟﺮﺕ ﺣﺘﻰ ﳌﺴﺖ ﻓﻮﻗﻔﺖ‪.‬‬

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 ‫ﻗﺎﻟﻮﺍ‪:‬ﻭﻛﲈ ﻗﺎﻝ (ﻓﺈﺫﺍ ﺍﺳﺘﻮﻳﺖ ﺃﻧﺖ ﻭﻣﻦ ﻣﻌﻚ ﻋﲆ ﺍﻟﻔﻠﻚ(‬
‫ﻗﻠﻨﺎ‪:‬ﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻮﺍﺅﻩ ﻛﺎﺳﺘﻮﺍﺀ ﻧﻮﺡ ﻭﻗﻮﻣﻪ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻛﻠﻪ ﺍﺳﺘﻮﺍﺀ ﳐﻠﻮﻕ‬
‫ﺑﺎﺭﺗﻔﺎﻉ ﻭﲤﻜﻦ ﰲ ﻣﻜﺎﻥ ﻭﺍﺗﺼﺎﻝ ﻣﻼﻣﺴﺔ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻣﻦ ﻗﺒﻞ ﺳﲈﻉ ﺍﳊﺪﻳﺚ‬
‫ﻭﻣﻦ ﺑﻌﺪﻩ ﻋﲆ ﺃﻧﻪ ﻟﻴﺲ ﺍﺳﺘﻮﺍﺅﻩ ﻋﲆ ﳾﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﴬﺏ ﻟﻪ ﺍﳌﺜﻞ ﺑﴚﺀ ﻣﻦ‬
‫ﺧﻠﻘﻪ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪:‬ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺛﻢ ﺍﺳﺘﻮ￯ ﺇﱃ ﺍﻟﺴﲈﺀ‬
‫ﻗﻠﻨﺎ‪:‬ﺗﻨﺎﻗﻀﺖ‪ ،‬ﺗﺎﺭﺓ ﺗﻘﻮﻝ ﺇﻧﻪ ﻋﲆ ﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺍﻟﺴﲈﺀ‪ ،‬ﺛﻢ ﺗﻘﻮﻝ ﺍﻧﻪ ﰲ ﺍﻟﺴﲈﺀ‪ ،‬ﻟﻘﻮﻟﻪ‬
‫ﺗﻌﺎﱃ (ﺃﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﲈﺀ(‪ ،‬ﻭﻗﻠﺖ ﺇﻥ ﻣﻌﻨﺎﻩ ﻋﲆ ﺍﻟﺴﲈﺀ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪:‬ﺍﺟﺘﻤﻊ ﺍﳌﻮﺣﺪﻭﻥ ﻋﲆ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﺃﻳﺪﳞﻢ ﰲ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﻟﺴﲈﺀ‪ ،‬ﻭﻟﻮ ﻻ ﻣﺎ ﻗﺎﻝ‬
‫ﻣﻮﺳﻰ ﺇﳍﻲ ﰲ ﺍﻟﺴﲈﺀ ﻟﻔﺮﻋﻮﻥ ﻣﺎ ﻗﺎﻝ‪:‬ﻳﺎ ﻫﺎﻣﺎﻥ ﺍﺑﻦ ﱄ ﴏﺣ ﹰﺎ‪.‬‬
‫ﻗﻠﻨﺎ‪:‬ﻛﺬﺑﺘﻢ ﻋﲆ ﻣﻮﺳﻰ‪ ،‬ﻣﺎ ﻗﺎﳍﺎ ﻗﻂ‪ ،‬ﻭﻣﻦ ﻳﻮﺻﻠﻜﻢ ﺇﻟﻴﻪ‪ ،‬ﺇﻧﲈ ﺃﻧﺘﻢ ﺃﺗﺒﺎﻉ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ‬
‫ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﺒﺎﺭﻱ ﰲ ﺟﻬﺔ ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺮﻗﻰ ﺇﻟﻴﻪ ﺑﺴﻠﻢ‪ ،‬ﻓﻬﻨﻴﺌ ﹰﺎ ﻟﻜﻢ ﺃﻧﻜﻢ ﻣﻦ ﺃﺗﺒﺎﻉ‬
‫ﻓﺮﻋﻮﻥ‪ ،‬ﻭﺃﻧﻪ ﺇﻣﺎﻣﻜﻢ‪.‬‬
‫ﻭﺍﺣﺘﺠﻮﺍ ﺑﻘﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬

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‫ﻭﻣﻦ ﻫﻮ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﻓﺮﺩ ﻣﻮﺣﺪ‬ ‫ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﻻ ﻳﻘﺪﺭ ﺍﳋﻠﻖ ﻗﺪﺭﻩ‬

‫ﻟﻌﺰﺗﻪ ﺗﻌﻨـﻮ ﺍﻟﻮﺟـﻮﻩ ﻭﺗﺴﺠـﺪ‬ ‫ﻣﻠﻴﻚ ﻋﲆ ﻋﺮﺵ ﺍﻟﺴﲈﺀ ﻣﻬﻴﻤﻦ‬

‫ﻗﺎﻟﻮﺍ‪:‬ﻭﻫﻮ ﻗﺪ ﻗﺮﺃ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ‪.‬‬

‫ﻗﻠﻨﺎ‪:‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﺠﻬﻠﻜﻢ ﺃﻥ ﲢﺘﺠﻮﺍ ﺑﻘﻮﻝ ﻓﺮﻋﻮﻥ‪ ،‬ﺛﻢ ﺗﺜﻨﻮﺍ ﺑﻘﻮﻝ ﻣﻠﺤﺪ ﺟﺎﻫﻞ‪،‬‬
‫ﻭﲢﻴﻠﻮﻥ ﺑﻪ ﻋﲆ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﺍﳌﺒﺪﻟﺔ ﺍﳌﺤﺮﻓﺔ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺃﻋﺮﻕ‬
‫ﺧﻠﻖ ﺍﷲ ﻛﻔﺮ ﹰﺍ ﻭﺗﺸﺒﻴﻬ ﹰﺎ ﻟﻪ ﺑﺨﻠﻘﻪ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻌﺘﻘﺪ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﻛﺎﻥ ﻭﻻ ﳾﺀ ﻣﻌﻪ‪ ،‬ﺛﻢ ﺧﻠﻖ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ‬
‫ﺍﻟﻌﺮﺵ ﺇﱃ ﺍﻟﻔﺮﺵ‪ ،‬ﻓﻠﻢ ﻳﺘﻌﲔ ﲠﺎ‪ ،‬ﻭﻻ ﺣﺪﺙ ﻟﻪ ﺟﻬﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﻛﺎﻥ ﻟﻪ ﻣﻜﺎﻥ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﳛﻮﻝ ﻭﻻ ﻳﺰﻭﻝ‪ ،‬ﻗﺪﻭﺱ ﻻ ﻳﺘﻐﲑ ﻭﻻ ﻳﺴﺘﺤﻴﻞ‪.‬‬
‫ﻭﻟﻼﺳﺘﻮﺍﺀ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﲬﺴﺔ ﻋﴩ ﻣﻌﻨﻰ ﻣﺎ ﺑﲔ ﺣﻘﻴﻘﺔ ﻭﳎﺎﺯ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﳚﻮﺯ ﻋﲆ‬
‫ﻣﻌﻨﻰ ﻟﻶﻳﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﳚﻮﺯ ﻋﲆ ﺍﷲ ﺑﺤﺎﻝ‪ ،‬ﻭﻫﻮ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﺘﻮﺍﺀ‬
‫ﺍﷲ ﻓﻴﻜﻮﻥ ﹰ‬
‫ﺑﻤﻌﻨﻰ ﺍﻟﺘﻤﻜﻦ ﺃﻭ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺃﻭ ﺍﻻﺗﺼﺎﻝ ﺃﻭ ﺍﳌﺤﺎﺫﺍﺓ‪ ،‬ﻓﺈﻥ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺫﻟﻚ ﻻ ﳚﻮﺯ ﻋﲆ‬
‫ﺍﻟﺒﺎﺭﻱ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﻻ ﺗﴬﺏ ﻟﻪ ﺍﻷﻣﺜﺎﻝ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻔﴪ ﻛﲈ ﻗﺎﻝ‬
‫ﻣﺎﻟﻚ ﻭﻏﲑﻩ‪ ،‬ﺇﻥ ﺍﻻﺳﺘﻮﺍﺀ ﻣﻌﻠﻮﻡ ـ ﻳﻌﻨﻲ ﻣﻮﺭﺩﻩ ﰲ ﺍﻟﻠﻐﺔ ـ ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ ـ ﺃﻱ‬
‫ﻳﺴﺘﺤﻴﻞ ﰲ ﺣﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ـ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ‪ ،‬ﻷﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ ﻗﺪ ﻳﺜﲑ‬

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 ‫ﻃﻠﺐ ﺍﳌﺘﺸﺎﺑﻪ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻓﺘﺤﺼﻞ ﻟﻚ ﻣﻦ ﻛﻼﻡ ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻣﺎﻟﻚ ﺃﻥ ﺍﻻﺳﺘﻮﺍﺀ‬
‫ﻣﻌﻠﻮﻡ ﻭﺃﻥ ﻣﺎ ﳚﻮﺯ ﻋﲆ ﺍﷲ ﻏﲑ ﻣﺘﻌﲔ ﻭﻣﺎ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﻫﻮ ﻣﻨﺰﻩ ﻋﻨﻪ‪ ..‬ﻭﻗﺪ ﺣﺼﻞ‬
‫ﻟﻚ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﻳﲈﻥ ﺑﻨﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﺍﳌﺤﺎﻝ ﻋﲆ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ "..‬ﺍﻫـ‬

‫ﻭﻗﺪ ﺗﺘﺒﻌﺖ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻓﻴﲈ ﻳﺘﻌﻠﻖ ﺑﺨﱪ ﺍﻟﺮﲪﻦ ﻋﲆ ﺍﻟﻌﺮﺵ‬
‫ﺍﺳﺘﻮ￯ ﻓﺘﺒﲔ ﱄ ﺃﻥ ﻗﻮﻣ ﹰﺎ ﳑﻦ ﻻ ﺩﻗﺔ ﳍﻢ ﰲ ﺍﻟﺼﻨﺎﻋﺔ ﺍﳊﺪﻳﺜﻴﺔ ﻧﻘﻠﻮﺍ ﻛﻼﻡ ﻣﺎﻟﻚ ﳏﺮﻓ ﹰﺎ‪،‬‬
‫ﻓﺄﻓﺴﺪﻭﺍ ﺍﳌﻌﻨﻰ‪ ،‬ﻭﻳﺘﻤﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺼﺤﻴﻒ ﺍﳌﻌﻨﻮﻱ ﺣﻴﺚ ﺑﺪﻟﻮﺍ ﻗﻮﻝ ﻣﺎﻟﻚ‪(:‬ﺍﻟﻜﻴﻒ‬
‫ﻋﻨﻪ ﻣﺮﻓﻮﻉ )ﻭﰲ ﺭﻭﺍﻳﺔ (ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ( ﺑﻠﻔﻆ ‪ (:‬ﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ( ﻭﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ‬
‫ﺧﻄﲑ ﻷﻥ ﺑﻘﻮﻟﻨﺎ ‪(:‬ﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ( ﺃﺛﺒﺘﻨﺎ ﷲ ﺗﻌﺎﱃ ﻛﻴﻔ ﹰﺎ ﻻ ﻳﻌﻠﻢ ﻟﺪﻳﻨﺎ ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺰﻩ‬
‫ﻋﻦ ﺍﻟﻜﻴﻒ ﺇﲨﺎﻋﺎ ‪.‬‬
‫ﻧﻔﻲ ﻟﻠﻜﻴﻒ ﻋﻦ‬
‫ﺃﻣﺎ ﻗﻮﻝ ﻣﺎﻟﻚ‪ ":‬ﺍﻟﻜﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ‪ ،‬ﺃﻭ ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ" ﻓﻔﻴﻪ ﹲ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻣﻄﻠﻘ ﹰﺎ ﺣﻴﺚ ﻻ ﻳﻌﻘﻞ ﻭﻻ ﻳﺘﺼﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﺗﺄﻭﻳﻞ ﺿﻤﻨﻲ ﻣﻦ ﻣﺎﻟﻚ ﺣﻴﺚ‬
‫ﴏﻑ ﻣﻌﻨﻰ ﺍﻻﺳﺘﻮﺍﺀ ﺍﳌﻌﻘﻮﻝ ﺍﳌﻜﻴﻒ ﺑﺎﳊﻠﻮﻝ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﻭﻇﺎﻫﺮﻩ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﻨﻔﻴﻪ ﻟﻠﻜﻴﻒ‪ ،‬ﻓﻬﻮ ﺗﻔﻮﻳﺾ ﻭﺗﺄﻭﻳﻞ ﻛﲈ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺬﻱ ﻣﺸﻴﻨﺎ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ‪.‬‬
‫ﻭﺇﻟﻴﻚ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺍﻟﻠﺘﲔ ﺭﻭﺍﳘﺎ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﺳﲈﺀ ﻭﺍﻟﺼﻔﺎﺕ‪:‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﻗﺎﻝ‪ (:‬ﻛﻨﺎ ﻋﻨﺪ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻓﺪﺧﻞ ﺭﺟﻞ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ‬
‫ﺍﷲ‪(:‬ﺍﻟﺮﲪﻦ ﻋﲆ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮ￯(ﻛﻴﻒ ﺍﺳﺘﻮﺍﺅﻩ‪ ،‬ﻗﺎﻝ ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺧﺬﺗﻪ‬
‫ﺣﻀﺎﺀ ﺛﻢ ﺭﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ‪:‬ﺍﻟﺮﲪﻦ ﻋﲆ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮ￯ ﻛﲈ ﻭﺻﻒ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‬
‫ﺍﻟﺮ ﹶ‬
‫ﱡ‬
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‫ﻛﻴﻒ‪ ،‬ﻭﺍﻟﻜﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮﻉ‪ ،‬ﻭﺃﻧﺖ ﺭﺟﻞ ﺳﻮﺀ ﺻﺎﺣﺐ ﺑﺪﻋﺔ‪ ،‬ﺃﺧﺮﺟﻮﻩ‪ .‬ﻗﺎﻝ‪:‬ﻓﺄﺧﺮﺝ‬
‫ﺍﻟﺮﺟﻞ )‬
‫ﻭﻋﻦ ﳛﻴﻰ ﺑﻦ ﳛﻴﻰ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻗﺎﻝ ‪ (:‬ﻛﻨﺎ ﻋﻨﺪ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻓﺠﺎﺀ ﺭﺟﻞ‪ ،‬ﻓﻘﺎﻝ‪:‬ﻳﺎ‬
‫ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ (ﺍﻟﺮﲪﻦ ﻋﲆ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮ￯(ﻛﻴﻒ ﺍﺳﺘﻮ￯‪ ،‬ﻗﺎﻝ‪:‬ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ ﺭﺃﺳﻪ‬
‫ﺣﺘﻰ ﻋﻼﻩ ﺍﻟﺮﺣﻀﺎﺀ‪ ،‬ﺛﻢ ﻗﺎﻝ‪:‬ﺍﻻﺳﺘﻮﺍﺀ ﻏﲑ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﻭﺍﻹﻳﲈﻥ‬
‫ﺑﻪ ﻭﺍﺟﺐ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻣﺎ ﺃﺭﺍﻙ ﺇﻻ ﻣﺒﺘﺪﻋ ﹰﺎ‪ ،‬ﻓﺄﻣﺮ ﺑﻪ ﺃﻥ ﳜﺮﺝ(‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻣﺪﻋﻲ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻠﻒ ﳜﺎﻟﻔﻮﻥ ﻣﺎﻟﻜ ﹰﺎ ﻓﻴﺜﺒﺘﻮﻥ ﺍﻟﻜﻴﻒ ﻭﻳﻘﻮﻟﻮﻥ‪:‬ﺍﻟﺮﲪﻦ‬
‫ﺍﺳﺘﻮ￯ ﻋﲆ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ‪ ،‬ﻋﲆ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﺄﻱ ﻛﻴﻔﻴﺔ ﺃﻭﺿﺢ ﺗﺸﺒﻴﻬ ﹶﹰﺎ ﻣﻦ ﺫﻟﻚ؟!‪ ،‬ﺛﻢ‬
‫ﻳﻜﺜﺮﻭﻥ ﺍﻟﻜﻼﻡ ﻭﺍﳉﺪﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﻳﺜﲑﻭﻧﻪ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﻋﻠﻴﻨﺎ‬
‫ﺃﻥ ﻧﺨﺮﺟﻬﻢ ﻛﲈ ﺃﻣﺮ ﻣﺎﻟﻚ ﺑﺈﺧﺮﺍﺟﻬﻢ‪ ،‬ﻭﺇﺧﺮﺍﺟﻬﻢ ﻳﺘﻤﺜﻞ ﰲ ﺇﻧﻘﺎﺫﻫﻢ ﻣﻦ ﻇﻠﻤﺔ‬
‫ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﻜﻴﻴﻒ‪.‬‬
‫ﻭﺇﻟﻴﻚ ﻣﺎ ﻗﺎﻟﻪ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ (ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟﺬﻱ‬
‫ﺧﻠﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﺛﻢ ﺍﺳﺘﻮ￯ ﻋﲆ ﺍﻟﻌﺮﺵ(‪:‬‬
‫)ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ( ﺃﻣﺎ ﻗﻮﻟﻪ‪:‬ﺛﻢ ﺍﺳﺘﻮ￯ ﻋﲆ ﺍﻟﻌﺮﺵ ﻓﻔﻴﻪ ﻣﺒﺎﺣﺚ‪:‬ﺍﻷﻭﻝ‪:‬ﺃﻥ ﻫﺬﺍ ﻳﻮﻫﻢ‬
‫ﻛﻮﻧﻪ ﺗﻌﺎﱃ ﻣﺴﺘﻘﺮ ﹰﺍ ﻋﲆ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﻼﻡ ﺍﳌﺴﺘﻘﴡ ﻓﻴﻪ ﻣﺬﻛﻮﺭ ﰲ ﺃﻭﻝ ﺳﻮﺭﺓ ﻃﻪ‪،‬‬
‫ﻭﻟﻜﻨﺎ ﻧﻜﺘﻔﻲ ﻫﻬﻨﺎ ﺑﻌﺒﺎﺭﺓ ﻭﺟﻴﺰﺓ ﻓﻨﻘﻮﻝ‪:‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻻ ﻳﻤﻜﻦ ﲪﻠﻬﺎ ﻋﲆ ﻇﺎﻫﺮﻫﺎ‪،‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻭﺟﻮﻩ‪:‬‬

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 ‫ﺍﻷﻭﻝ‪:‬ﺃﻥ ﺍﻻﺳﺘﻮﺍﺀ ﻋﲆ ﺍﻟﻌﺮﺵ ﻣﻌﻨﺎﻩ ﻛﻮﻧﻪ ﻣﻌﺘﻤﺪ ﹰﺍ ﻋﻠﻴﻪ ﻣﺴﺘﻘﺮ ﹰﺍ ﻋﻠﻴﻪ‪ ،‬ﺑﺤﻴﺚ ﻟﻮﻻ‬
‫ﺍﻟﻌﺮﺵ ﻟﺴﻘﻂ ﻭﻧﺰﻝ‪ ،‬ﻛﲈ ﺃﻧﹼﺎ ﺇﺫﺍ ﻗﻠﻨﺎ ﺇﻥ ﻓﻼﻧ ﹰﺎ ﻣﺴﺘﻮ ﻋﲆ ﴎﻳﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﻫﺬﺍ‬
‫ﺍﳌﻌﻨﻰ‪ .‬ﺇﻻ ﺃﻥ ﺇﺛﺒﺎﺕ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﻳﻘﺘﴤ ﻛﻮﻧﻪ ﳏﺘﺎﺟ ﹰﺎ ﺇﱃ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﺃﻧﻪ ﻟﻮﻻ ﺍﻟﻌﺮﺵ‬
‫ﻟﺴﻘﻂ ﻭﻧﺰﻝ‪ ،‬ﻭﺫﻟﻚ ﳏﺎﻝ‪ ،‬ﻷﻥ ﺍﳌﺴﻠﻤﲔ ﺃﻃﺒﻘﻮﺍ ﻋﲆ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﻤﺴﻚ‬
‫ﻟﻠﻌﺮﺵ ﻭﺍﳊﺎﻓﻆ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ ﺃﺣﺪ ﺃﻥ ﺍﻟﻌﺮﺵ ﻫﻮ ﺍﳌﻤﺴﻚ ﷲ ﺗﻌﺎﱃ ﻭﺍﳊﺎﻓﻆ ﻟﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﲏ‪:‬ﺃﻥ ﻗﻮﻟﻪ‪(:‬ﺛﻢ ﺍﺳﺘﻮ￯ ﻋﲆ ﺍﻟﻌﺮﺵ(ﻳﺪﻝ ﻋﲆ ﺃﻧﻪ ﻗﺒﻞ ﺫﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﺴﺘﻮﻳ ﹰﺎ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﲆ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﺘﻐﲑ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﺘﻐﲑ ﹰﺍ ﻛﺎﻥ ﳏﺪﺛ ﹰﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺎﻻﺗﻔﺎﻕ ﺑﺎﻃﻞ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪:‬ﺃﻧﻪ ﳌﺎ ﺣﺪﺙ ﺍﻻﺳﺘﻮﺍﺀ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻬﺬﺍ ﻳﻘﺘﴤ ﺃﻧﻪ ﺗﻌﺎﱃ ﻛﺎﻥ ﻗﺒﻞ ﻫﺬﺍ‬
‫ﺍﻟﻮﻗﺖ ﻣﻀﻄﺮﺑ ﹰﺎ ﻣﺘﺤﺮﻛ ﹰﺎ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺤﺪﺛﺎﺕ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪:‬ﺃﻥ ﻇﺎﻫﺮ ﺍﻵﻳﺔ ﻳﺪﻝ ﻋﲆ ﺃﻧﻪ ﺗﻌﺎﱃ ﺇﻧﲈ ﺍﺳﺘﻮ￯ ﻋﲆ ﺍﻟﻌﺮﺵ ﺑﻌﺪ ﺃﻥ ﺧﻠﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻷﻥ ﻛﻠﻤﺔ (ﺛﻢ( ﺗﻘﺘﴤ ﺍﻟﱰﺍﺧﻲ ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﲆ ﺃﻧﻪ ﺗﻌﺎﱃ ﻛﺎﻥ‬
‫ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﻏﻨﻴ ﹰﺎ ﻋﻦ ﺍﻟﻌﺮﺵ‪ ،‬ﻓﺈﺫﺍ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﺍﻣﺘﻨﻊ ﺃﻥ ﺗﻨﻘﻠﺐ ﺣﻘﻴﻘﺘﻪ ﻭﺫﺍﺗﻪ‬
‫ﻣﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺇﱃ ﺍﳊﺎﺟﺔ‪ .‬ﻓﻮﺟﺐ ﺃﻥ ﻳﺒﻘﻰ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ﻏﻨﻴ ﹰﺎ ﻋﻦ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﻣﻦ‬
‫ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﻣﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻘﺮ ﹰﺍ ﻋﲆ ﺍﻟﻌﺮﺵ‪ .‬ﻓﺜﺒﺖ ﲠﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻻ‬
‫ﻳﻤﻜﻦ ﲪﻠﻬﺎ ﻋﲆ ﻇﺎﻫﺮﻫﺎ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﻣﺘﻨﻊ ﺍﻻﺳﺘﺪﻻﻝ ﲠﺎ ﰲ ﺇﺛﺒﺎﺕ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﳉﻬﺔ ﷲ ﺗﻌﺎﱃ‪" .‬‬
‫ﻗﻠﺖ‪:‬ﻫﻞ ﻳﺼﺢ ﻟﻠﺬﺍﺕ ﺍﻟﻨﺰﻭﻝ ﻭﺍﳊﺮﻛﺔ‪ .‬ﻭﻣﺎ ﺫﻛﺮ ﰲ ﺍﻟﺴﻨﺔ ﻣﻦ ﺃﻧﻪ ﻳﻨﺰﻝ ﰲ ﺍﻟﺜﻠﺚ‬

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‫ﻓﻤﺆ ﹼﻭﻝ ﺑﺘﻨﺰﻝ ﺭﲪﺘﻪ ﻛﲈ ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،‬ﻷﻥ ﺍﷲ ﻟﻴﺲ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ‬
‫ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻠﻴﻞ ﹶ‬
‫ﻭﻻﺧﺎﺭﺟﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﺧﻮﻝ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺳﲈﺕ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﻳﻜﻔﻴﻨﺎ ﰲ ﺫﻟﻚ ﻗﻮﻝ‬
‫ﺇﻥ ﺍﳉﺪﺍﺭ ﻟﻴﺲ ﺳﻤﻴﻌ ﹰﺎ ﻭﻻ ﺑﺼﲑ ﹰﺍ ﻓﻬﻞ‬
‫ﺍﻹﻣﺎﻡ ﺍﳉﻼﻝ ﺍﳊﻨﺒﲇ ﺣﻴﻨﲈ ﻗﺎﻝ‪ ":‬ﺇﺫﺍ ﻗﻠﻨﺎ ﱠ‬
‫ﻧﻨﻔﻲ ﺍﳉﺪﺍﺭ؟ ﻻ ﻧﻨﻔﻲ ﺍﳉﺪﺍﺭ ﻷﻥ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﴫ ﻟﻴﺴﺎ ﻣﻦ ﺧﺼﺎﺋﺼﻪ‪ ،‬ﻛﺬﻟﻚ‬
‫ﺍﻟﺪﺧﻮﻝ ﻭﺍﳋﺮﻭﺝ ﻟﻴﺴﺎ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﳊﻖ‪ ،‬ﻓﺎﻟﻌﺎﱂ ﳐﻠﻮﻕ ﻭﺍﻟﺴﲈﺀ ﳐﻠﻮﻗﺔ ﻭﺍﻷﺭﺽ‬
‫ﻭﺍﳉﻬﺎﺕ ﳐﻠﻮﻗﺔ‪ .‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﳛﻮﻳﻪ ﻣﻜﺎﻥ ﻭﻻ ﳛﺪﻩ ﺯﻣﺎﻥ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ‬
‫ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﻫﻮ ﺍﻵﻥ ﻋﲆ ﻣﺎ ﻋﻠﻴﻪ ﻛﺎﻥ‪.‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺍﷲ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﲈﻡ‬

‫ﻭﺍﳌﻼﺋﻜﺔ ﻭﻗﴤ ﺍﻷﻣﺮ ﻭﺇﱃ ﺍﷲ ﺗﺮﺟﻊ ﺍﻷﻣﻮﺭ(‪:‬‬
‫*ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ (ﻫﻞ ﻳﻨﻈﺮﻭﻥ(ﻫﻮ ﺍﻻﻧﺘﻈﺎﺭ‪.‬‬
‫*ﺃﲨﻊ ﺍﳌﻌﺘﱪﻭﻥ ﻣﻦ ﺍﻟﻌﻘﻼﺀ ﻋﲆ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻦ ﺍﳌﺠﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ‬
‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻭﺟﻮﻩ‪:‬‬
‫ـ ﻣﺎ ﺛﺒﺖ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﺼﺢ ﻋﻠﻴﻪ ﺍﳌﺠﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ‪ ،‬ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﳏﺪﺛ ﹰﺎ ﳐﻠﻮﻗ ﹰﺎ‪ ،‬ﻭﺍﻹﻟﻪ ﺍﻟﻘﺪﻳﻢ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬
‫ـ ﻳﻤﺘﻨﻊ ﻋﲆ ﺍﻹﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺘﻘ ﹰ‬
‫ﻼ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﻷﻥ ﺍﻻﻧﺘﻘﺎﻝ ﻳﻜﻮﻥ ﻟﻠﻤﺮﻛﺐ‬
‫ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﻭﺍﻷﺑﻌﺎﺽ ﻭﺍﳌﺮﻛﺐ ﻣﻔﺘﻘﺮ ﺇﱃ ﻏﲑﻩ ﻭﻛﻞ ﻣﻔﺘﻘﺮ ﺇﱃ ﻏﲑﻩ ﳏﺪﺙ ﻭﺍﷲ‬
‫ﺗﻌﺎﱃ ﻗﺪﻳﻢ ﻳﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬
‫ـ ﻣﻦ ﻭﺻﻒ ﺑﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﻳﻜﻮﻥ ﳏﺪﻭﺩ ﹰﺍ ﺃﻭ ﻣﻨﺘﻬﻴ ﹰﺎ ﻓﻴﻜﻮﻥ ﳐﺘﺼ ﹰﺎ‬

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‫ﺑﻤﻘﺪﺍﺭ ﻣﻌﲔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻬﻮ ﳏﺪﺙ ﳐﻠﻮﻕ ﻭﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺪﻳﻢ ﺍﻷﺯﱄ ﻳﻤﺘﻨﻊ‬
‫ﻋﻠﻴﻪ ﻫﺬﺍ‪.‬‬
‫ـ ﺇﺫﺍ ﺟﺎﺯ ﺍﳌﺠﻲﺀ ﰲ ﺣﻖ ﺍﻹﻟﻪ ﺍﻟﻘﺪﻳﻢ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺃﻟﻮﻫﻴﺔ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ!! ﻓﻤﻦ‬
‫ﺟﻮﺯ ﺍﳌﺠﻲﺀ ﻋﲆ ﺍﷲ ﺗﻌﺎﱃ ﻟﺰﻣﻪ ﺍﻟﻘﻮﻝ ﺑﺄﻟﻮﻫﻴﺔ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪.‬‬
‫ـ ﺳﺄﻝ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﻃﻠﺐ ﻣﻨﻪ ﺍﳌﺎﻫﻴﺔ ﻭﺍﳉﻨﺲ‪،‬‬
‫ﻭﺍﳉﻮﻫﺮ‪ ،‬ﻓﻠﲈ ﱂ ﻳﻜﻦ ﺍﷲ ﺟﺴ ﹰﲈ ﻣﻮﺻﻮﻓ ﹰﺎ ﺑﺎﻷﺷﻜﺎﻝ ﻭﺍﳌﻘﺎﺩﻳﺮ‪ ،‬ﻛﺎﻥ ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ‬
‫ﺍﻟﺴﺆﺍﻝ ﻟﻴﺲ ﺑﺬﻛﺮ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺸﻜﻞ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺇﻧﲈ ﻗﺎﻝ‪:‬ﺭﺏ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ‪،‬‬
‫ﺭﺑﻜﻢ ﻭﺭﺏ ﺁﺑﺎﺋﻜﻢ ﺍﻷﻭﻟﲔ ﺭﺏ ﺍﳌﴩﻕ ﻭﺍﳌﻐﺮﺏ ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻦ‬
‫ﺍﳉﻤﺴﻴﺔ ﻭﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﻭﻣﻨﺰﻩ ﻋﻦ ﺍﳌﺠﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ‪.‬‬
‫ـ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﺣﺪ ﳑﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺟﺴ ﹰﲈ ﻣﺘﺤﻴﺰ ﹰﺍ ﻭﻟﺬﻟﻚ ﺍﻣﺘﻨﻊ ﻋﻠﻴﻪ ﺍﳌﺠﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ‪.‬‬
‫ـ ﻟﻮ ﺟﺎﺯ ﰲ ﺣﻖ ﺍﷲ ﺍﳌﺠﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ ﻟﻜﺎﻥ ﺍﷲ ﺟﺴ ﹰﲈ ﻣﺘﻤﻴﺰ ﹰﺍ ﻣﺸﺎﺭﻛ ﹰﺎ ﻟﺴﺎﺋﺮ‬
‫ﺍﻷﺟﺴﺎﻡ‪ ،‬ﻭﻫﺬﻩ ﻣﻦ ﺻﻔﺎﺕ ﺍﳊﻮﺍﺩﺙ ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺪﻳﻢ‪ ،‬ﻓﻼ ﻳﺼﺢ ﰲ ﺣﻖ ﺍﷲ ﺍﳌﺠﻲﺀ‬
‫ﻭﺍﻟﺬﻫﺎﺏ‪.‬‬
‫ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﳐﺘﴫﺓ‪:‬‬
‫ﺃﻭﻻﹰ‪:‬ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ ‪:‬ﻭﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ‪ ،‬ﺃﻧﻪ ﳌﺎ ﺛﺒﺖ ﺑﺎﻟﺪﻻﺋﻞ‬
‫ﺍﻟﻘﺎﻃﻌﺔ ﺃﻥ ﺍﳌﺠﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ ﻋﲆ ﺍﷲ ﺗﻌﺎﱃ ﳏﺎﻝ‪ ،‬ﻋﻠﻤﻨﺎ ﻗﻄﻌ ﹰﺎ ﺃﻧﻪ ﻟﻴﺲ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﺍﳌﺠﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ ‪ ،‬ﻓﺎﻷﻭﱃ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺗﻔﻮﻳﺾ ﻣﻌﻨﻰ‬
‫ﺍﻵﻳﺔ ﻋﲆ ﺳﺒﻴﻞ ﺍﻟﺘﻔﺼﻴﻞ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

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 ‫ﺛﺎﻧﻴ ﹰﺎ‪:‬ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺍﳌﺘﻜﻠﻤﲔ‪:‬ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻋﲆ ﺳﺒﻴﻞ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻭﻫﻮ ﻋﲆ‬
‫ﻭﺟﻮﻩ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪:‬ﺍﳌﺮﺍﺩ (ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺍﷲ(‪ ،‬ﺃﻱ ﺁﻳﺎﺕ ﺍﷲ ﻓﺠﻌﻞ ﳎﻲﺀ‬
‫ﺍﻵﻳﺎﺕ ﳎﻴﺌ ﹰﺎ ﻟﻪ ﻋﲆ ﺍﻟﺘﻔﺨﻴﻢ ﻟﺸﺄﻥ ﺍﻵﻳﺎﺕ‪ .‬ﻓﻠﲈ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻵﻳﺔ ﺇﻧﲈ ﻫﻮ ﺍﻟﻮﻋﻴﺪ‬
‫ﻭﺍﻟﺘﻬﺪﻳﺪ ﻭﺟﺐ ﺃﻥ ﻳﻀﻤﺮ ﰲ ﺍﻵﻳﺔ ﳎﻲﺀ ﺍﳍﻴﺒﺔ ﻭﺍﻟﻘﻬﺮ ﻭﺍﻟﺘﻬﺪﻳﺪ ﻭﻣﺘﻰ ﺃﺿﻤﺮﻧﺎ ﺫﻟﻚ‬
‫ﺯﺍﻟﺖ ﺍﻟﺸﺒﻬﺔ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺗﺄﻭﻳﻞ ﺣﺴﻦ ﻣﻮﺍﻓﻖ ﻟﻨﻈﻢ ﺍﻵﻳﺔ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪:‬ﰲ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺃﻣﺮ ﺍﷲ ‪ .‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ‬
‫ﻟﻠﻤﻌﻬﻮﺩ ﺍﻟﺴﺎﺑﻖ ﰲ ﻭﻗﴤ ﺍﻷﻣﺮ ﻓﺎﳌﻀﻤﺮ ﰲ ﻗﻮﻟﻪ ﻳﺄﺗﻴﻬﻢ ﻫﻮ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪:‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﺃﻥ ﺍﳌﻌﻨﻰ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﻟﻴﻬﻮﺩ ﺃﳖﻢ ﻻ ﻳﻘﺒﻠﻮﻥ‬
‫ﺩﻳﻨﻚ ﺇﻻ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺍﷲ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﲈﻡ ﻭﺍﳌﻼﺋﻜﺔ‪ ،‬ﺃﻻ ﺗﺮ￯ ﺃﳖﻢ ﻓﻌﻠﻮﺍ ﻣﻊ ﻣﻮﺳﻰ‬
‫ﻣﺜﻞ ﺫﻟﻚ ﻓﻘﺎﻟﻮﺍ‪(:‬ﻟﻦ ﻧﺆﻣﻦ ﻟﻚ ﺣﺘﻰ ﻧﺮ￯ ﺍﷲ ﺟﻬﺮﺓ(ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺣﻜﺎﻳﺔ ﻋﻦ‬
‫ﺍﻟﻴﻬﻮﺩ ﺍﻣﺘﻨﻊ ﺇﺟﺮﺍﺀ ﺍﻵﻳﺔ ﻋﲆ ﻇﺎﻫﺮﻫﺎ ؛ ﻷﻥ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻋﲆ ﻣﺬﻫﺐ ﺍﻟﺘﺸﺒﻴﻪ ﻭﻛﺎﻧﻮﺍ‬
‫ﳚﻮﺯﻭﻥ ﻋﲆ ﺍﷲ ﺍﳌﺠﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻪ ﺗﻌﺎﱃ ﲡﲆ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﰲ ﺍﻟﻄﻮﺭ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﲈﻡ ﻭﻃﻠﺒﻮﺍ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﺯﻣﺎﻥ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪،‬‬
‫ﻭﻋﲆ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺣﻜﺎﻳﺔ ﻋﻦ ﻣﻌﺘﻘﺪ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﺘﺸﺒﻴﺔ ﻓﻼ‬
‫ﳛﺘﺎﺝ ﺣﻴﻨﺌﺬ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻻ ﺇﱃ ﲪﻞ ﺍﻟﻠﻔﻆ ﻋﲆ ﺍﳌﺠﺎﺯ‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﻵﻳﺔ ﺗﺪﻝ ﻋﲆ ﺃﻥ‬
‫ﻗﻮﻣ ﹰﺎ ﻳﻨﺘﻈﺮﻭﻥ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺍﷲ ﻭﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﲆ ﺃﳖﻢ ﳏﻘﻮﻥ ﰲ ﺫﻟﻚ ﺍﻻﻧﺘﻈﺎﺭ ﺃﻭ‬
‫ﻣﺒﻄﻠﻮﻥ ﻭﻋﲆ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻳﺴﻘﻂ ﺍﻹﺷﻜﺎﻝ‪.‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﲏ‬

‫ﺻﻔﺎﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬

‫ﷲ ﺻﻔﺎﺕ ﻗﺪﻳﻤﺔ ﻻﺋﻘﺔ ﺑﻪ‪ ،‬ﻓﺎﷲ ﺧﺎﻟﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ‪ ،‬ﻭﺭﺍﺯﻕ ﻗﺒﻞ ﺃﻥ ﻳﺮﺯﻕ‪ ،‬ﻭﺍﻟﺼﻔﺔ‬
‫ﻟﻐﺔ‪:‬ﻫﻲ ﻣﻌﻨﻰ ﻗﺎﺋﻢ ﺑﺎﻟﺬﺍﺕ ﹼ‬
‫ﺩﺍﻝ ﻋﻠﻴﻬﺎ ﻛﺪﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﲆ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻻ ﺗﻨﻔﻚ ﻋﻦ‬
‫ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻋﻨﻬﺎ‪:‬ﻫﻲ ﺍﳌﻮﺻﻮﻑ ﺃﻭ ﻏﲑ ﺍﳌﻮﺻﻮﻑ‪ ،‬ﻭﻻ ﺗﻨﻔﺼﻞ ﻋﻦ ﺍﳌﻮﺻﻮﻑ‪.‬‬

‫ﻭﺍﻻﺳﻢ ﻭﺍﻟﻨﻌﺖ ﻭﺍﻟﺼﻔﺔ ﻣﻌﺎﱂ ﻟﻠﺬﺍﺕ ﻓﻼ ﻳﻜﻮﻥ ﺍﻻﺳﻢ ﻭﺍ ﻟﻨﻌﺖ ﻭﺍﻟﺼﻔﺔ ﺇﻻ ﻟﺬﻱ‬
‫ﺫﺍﺕ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺫﻭ ﺫﺍﺕ ﺇﻻ ﻣﺴﻤﻰ ﻣﻨﻌﻮﺗ ﹰﺎ ﻣﻮﺻﻮﻓﺎ‪ ،‬ﻭﺍﻟﻨﻌﺖ ﻭﺍﻟﻮﺻﻒ(‪ (15‬ﻻ‬
‫ﻳﺼﺢ ﺃﻥ ﻳﻄﻠﻘﺎ ﻋﲆ ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴﺔ ﺇﻻ ﻣﻦ ﺑﺎﺏ ﺍﻹﺿﺎﻓﺔ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﺼﻔﺎﺕ ﻷﳖﲈ ﻻ‬
‫ﻼ ﻭﺻﻮﺭﺓ ﺗﻔﺼﻴﻠﻴﺔ ﻋﻦ ﺫﺍﺕ ﻣﻌﻴﻨﺔ ﻭﻗﺪ ﳖﻴﻨﺎ ﳖﻴ ﹰﺎ‬
‫ﺗﺒﻴﻨﺎﻥ ﻣﻌﻨﻰ ﻭﻟﻜﻨﻬﲈ ﲢﺪﺩﺍﻥ ﺷﻜ ﹰ‬
‫ﻗﺎﻃﻌ ﹰﺎ ﺑﺎﻵﻳﺎﺕ ﺍﳌﺤﻜﻤﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻋﻦ ﺟﻌﻞ ﺍﻟﻨﻌﻮﺕ ﺻﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ﻋﲆ‬
‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﺎﻟﺘﺤﺪﻳﺪ ﻭﺍﻟﻮﺻﻔﻴﺔ ﻻ ﻳﺘﺄﺗﻴﺎﻥ ﺇﻻ ﰲ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻷﺷﻜﺎﻝ‪ ،‬ﻭﺍﳉﻮﺍﻫﺮ‬
‫ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻨﺰﻩ ﻋﻦ ﺫﻟﻚ ﻛﲈ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ " ﻛﻞ ﻣﺎ‬
‫ﺧﻄﺮ ﺑﺒﺎﻟﻚ ﻓﺎﷲ ﺑﺨﻼﻑ ﺫﻟﻚ" ﻭﺍﻟﺼﻔﺔ ﳾﺀ ﻭﺁﺛﺎﺭ ﺍﻟﺼﻔﺔ ﳾﺀ ﺁﺧﺮ‪ ،‬ﻓﺄﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﲈﻋﺔ ﻳﺜﺒﺘﻮﻥ ﻣﺎ ﺃﺛﺒﺖ ﺍﷲ ﻟﻨﻔﺴﻪ ﻻ ﻳﻌﻄﻠﻮﻥ ﻭﻻ ﻳﻜﻴﻔﻮﻥ ﻭﻻ ﻳﻤﺜﻠﻮﻥ ﺑﻞ ﻳﻔﻮﺿﻮﻥ‬
‫ﺃﻭ ﻳﺆﻭﻟﻮﻥ ﻣﺎ ﺍﺷﺘﺒﻪ ﻣﻦ ﺍﻟﻨﻌﻮﺕ ﻭﺍﻷﻭﺻﺎﻑ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ‪.‬‬

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 ‫ﻭﻗﺪ ﺧﻠﻂ ﻣﻦ ﺟﻌﻞ ﻓﻌﻞ ﺍﻟﺼﻔﺔ ـ ﺃﻱ ﺃﺛﺮﻫﺎ ـ ﻋﲔ ﺍﻟﺼﻔﺔ ﻷﻥ ﻓﻌﻞ ﺍﻟﺼﻔﺔ ﻣﻦ‬
‫ﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ﻭﺍﻹﳚﺎﺩ ﻭﻏﲑ ﺫﻟﻚ ﺣﺎﺩﺛﺔ ﳍﺎ ﺗﻌﻠﻖ ﺻﻠﻮﺣﻲ ﻗﺪﻳﻢ ﺃﻱ ﳍﺎ ﺗﻌﻠﻖ‬
‫ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺬﺍﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﲨﻴﻊ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ ﺍﳌﻮﳘﺔ‬
‫ﻟﻠﺘﺸﺒﻴﻪ ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﺍﳌﺤﻜﻢ ﻣﻌﻨﺎﻫﺎ ﻓﺎﻟﻴﺪ ﺗﻌﻮﺩ ﺇﱃ ﺻﻔﺔ ﺍﻟﻘﺪﺭﺓ‪،‬‬
‫ﻭﺍﻟﻘﺪﺭﺓ ﺃﺻﻞ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﻛﺎﻹﳚﺎﺩ ﻭﺍﻟﻨﴫﺓ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻟﻜﺮﻡ ﻓﻜﻠﻬﺎ‬
‫ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻌﲔ ﺗﻌﻮﺩ ﺇﱃ ﺻﻔﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﴫ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﲠﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ‬
‫ﻳﺘﻀﺢ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ " .‬ﲨﻴﻊ ﺍﻟﻨﻌﻮﺕ ﺍﻹﳍﻴﺔ ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﺼﻔﺎﺕ ﺍﻷﻡ ﺍﳌﺤﻜﻤﺔ ﻭﻫﻲ‬
‫ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﻌﻠﻢ‪ ،‬ﻗﻴﺎﻣﻪ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﳐﺎﻟﻔﺘﻪ ﻟﻠﺤﻮﺍﺩﺙ‪ ،‬ﺍﳊﻴﺎﺓ‪ ،‬ﺍﻟﺴﻤﻊ‪،‬‬
‫ﺍﻟﺒﴫ‪ ،‬ﺍﻟﻘﺪﺭﺓ‪ ،‬ﺍﻹﺭﺍﺩﺓ" ﻭﻛﻮﻧﻪ ﺗﻌﺎﱃ ﻋﺎﳌ ﹰﺎ ﻭﻛﻮﻧﻪ ﺣﻴ ﹰﺎ‪ ،‬ﻭﻛﻮﻧﻪ ﺳﻤﻴﻌ ﹰﺎ‪ ،‬ﻭﻛﻮﻧﻪ ﺑﺼﲑ ﹰﺍ‪،‬‬
‫ﻭﻛﻮﻧﻪ ﻗﺎﺩﺭ ﹰﺍ‪ ،‬ﻭﻛﻮﻧﻪ ﻣﺮﻳﺪ ﹰﺍ‪ ،‬ﻭﻛﻮﻧﻪ ﻣﺘﻜﻠ ﹰﲈ‪.‬‬
‫ﻓﻘﻮﻝ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﺴﻠﻒ " ﺇﻥ ﺍﻟﻴﺪ ﺻﻔﺔ ﺑﻼ ﻛﻴﻒ" ﻣﺮﺍﺩﻩ ﺃﳖﺎ ﺗﺪﻝ ﻋﲆ ﺻﻔﺔ ﻣﻦ‬
‫ﺣﻴﺚ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﻟﺼﻔﺎﺕ ﺍﻷﻡ ﺍﳌﺤﻜﻤﺔ ﻭﻳﺜﺒﺖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ ﺻﻔﺎﺕ‬
‫ﺍﳌﻌﺎﲏ ﺍﻟﺴﺒﻊ ﻭﻫﻲ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻌﻠﻢ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﺒﴫ‪.‬‬
‫ﻭﻳﻨﻔﻮﻥ ﻋﻨﻪ ﻇﻮﺍﻫﺮ ﻣﺎ ﺗﺸﲑ ﺇﻟﻴﻪ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ ﺍﻟﺘﻲ ﲢﺘﻤﻞ ﻣﻌﺎﲏ ﺍﻟﻮﺻﻔﻴﺔ‬
‫ﻭﺍﳉﺴﲈﻧﻴﺔ ﻛﲈ ﻧ ﹼﺒﻪ ﺇﱃ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺑﻪ " ﺩﻓﻊ‬
‫ﺷﺒﻪ ﺍﻟﺘﺸﺒﻴﻪ" ﻭﻳﺮﺩﻭﻥ ﻣﻌﺎﻧﻴﻬﺎ ﺇﱃ ﺻﻔﺎﺕ ﺍﳌﻌﺎﲏ ﻷﳖﺎ ﺃﺻﻞ ﻭﻷﳖﺎ ﺃﻟﻴﻖ ﺑﺎﻟﺬﺍﺕ‬
‫ﺍﻟﻌﻠﻴﺔ ﺍﻟﺘﻲ ﻟﻴﺲ ﻛﻤﺜﻠﻬﺎ ﳾﺀ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻗﺮﺭﻩ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﺧﻠﻔ ﹰﺎ ﻭﺳﻠﻔ ﹰﺎ‪.‬‬

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 ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳌﺠﻤﻊ ﻋﲆ ﺇﻣﺎﻣﺘﻪ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ‪ (:‬ﺇﻥ ﺍﻋﺘﻘﺎﺩ ﺍﻷﺷﻌﺮﻱ ﺭﲪﻪ ﺍﷲ‬
‫ﻣﺸﺘﻤﻞ ﻋﲆ ﻣﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺃﺳﲈﺀ ﺍﷲ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﺘﺴﻌﻮﻥ ﺍﻟﺘﻲ ﺳﻤﻰ ﲠﺎ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺳﲈﺅﻩ ﻣﻨﺪﺭﺟﺔ ﰲ ﺃﺭﺑﻊ ﻛﻠﲈﺕ ﻫﻦ ﺍﻟﺒﺎﻗﻴﺎﺕ‬
‫ﺍﻟﺼﺎﳊﺎﺕ‪:‬‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ ‪:‬ﻗﻮﻝ"‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ "ﻭﻣﻌﻨﺎﻫﺎ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺴﻠﺐ‪ ،‬ﻓﻬﻲ‬
‫ﻣﺸﺘﻤﻠﺔ ﻋﲆ ﺳﻠﺐ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻌﻴﺐ ﻋﻦ ﺫﺍﺕ ﺍﷲ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻓﲈ ﻛﺎﻥ ﻣﻦ ﺃﺳﲈﺋﻪ ﺳﻠﺒ ﹰﺎ‬
‫ﻓﻬﻮ ﻣﻨﺪﺭﺝ ﲢﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﺎﻟﻘﺪﻭﺱ ﻭﻫﻮ ﺍﻟﻄﺎﻫﺮ ﻣﻦ ﻛﻞ ﻋﻴﺐ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻭﻫﻮ‬
‫ﺍﻟﺬﻱ ﺳﻠﻢ ﻣﻦ ﻛﻞ ﺁﻓﺔ‪.‬‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪:‬ﻗﻮﻝ‪":‬ﺍﳊﻤﺪ ﷲ "ﻭﻫﻲ ﻣﺸﺘﻤﻠﺔ ﻋﲆ ﺇﺛﺒﺎﺕ ﴐﻭﺏ ﺍﻟﻜﲈﻝ ﻟﺬﺍﺗﻪ‬
‫ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻓﲈ ﻛﺎﻥ ﻣﻦ ﺃﺳﲈﺋﻪ ﻣﺘﻀﻤﻨ ﹰﺎ ﻟﻺﺛﺒﺎﺕ ﻛﺎﻟﻌﻠﻴﻢ ﻭﺍﻟﻘﺪﻳﺮ ﻭﺍﻟﺴﻤﻴﻊ ﻭﺍﻟﺒﺼﲑ‬
‫ﻓﻬﻮ ﻣﻨﺪﺭﺝ ﲢﺖ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻘﺪ ﻧﻔﻴﻨﺎ ﺑﻘﻮﻟﻨﺎ"ﺳﺒﺤﺎﻥ ﺍﷲ" ﻛﻞ ﻋﻴﺐ ﻋﻘﻠﻨﺎﻩ ﻭﻛﻞ‬
‫ﻧﻘﺺ ﻓﻬﻤﻨﺎﻩ‪ ،‬ﻭﺃﺛﺒﺘﻨﺎ ﺑﺎﳊﻤﺪ ﷲ ﻛﻞ ﻛﲈﻝ ﻋﺮﻓﻨﺎﻩ ﻭﻛﻞ ﺟﻼﻝ ﺃﺩﺭﻛﻨﺎﻩ‪ ،‬ﻭﻭﺭﺍﺀ ﻣﺎ ﻧﻔﻴﻨﺎﻩ‬
‫ﻭﺃﺛﺒﺘﻨﺎﻩ ﺷﺄﻥ ﻋﻈﻴﻢ ﻗﺪ ﻏﺎﺏ ﻋﻨﺎ ﻭﺟﻬﻠﻨﺎﻩ ﻓﻨﺤﻘﻘﻪ ﻣﻦ ﺟﻬﺔ ﺍﻹﲨﺎﻝ ﺑﻘﻮﻟﻨﺎ‪" :‬ﺍﷲ ﺃﻛﱪ "‬

‫)‪(:‬ﻻ‬ ‫ﻭﻫﻲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺃﺟﻞ ﳑﺎ ﻧﻔﻴﻨﺎﻩ ﻭﺃﺛﺒﺘﻨﺎﻩ‪ ،‬ﻭﺫﻟﻚ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‬
‫ﺃﺣﴢ ﺛﻨﺎ ﹰﺀ ﻋﻠﻴﻚ ﺃﻧﺖ ﻛﲈ ﺃﺛﻨﻴﺖ ﻋﲆ ﻧﻔﺴﻚ ))ﻓﲈ ﻛﺎﻥ ﻣﻦ ﺃﺳﲈﺋﻪ ﻣﺘﻀﻤﻨ ﹰﺎ ﳌﺪﺡ ﻓﻮﻕ‬
‫ﻣﺎ ﻋﺮﻓﻨﺎﻩ ﻭﺃﺩﺭﻛﻨﺎﻩ ﻛﺎﻷﻋﲆ ﻭﺍﳌﺘﻌﺎﱄ ﻓﻬﻮ ﻣﻨﺪﺭﺝ ﲢﺖ ﻗﻮﻟﻨﺎ‪":‬ﺍﷲ ﺃﻛﱪ" ﻓﺈﺫﺍ ﻛﺎﻥ ﰲ‬
‫ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﻫﺬﺍ ﺷﺄﻧﻪ ﻧﻔﻴﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﻳﺸﺎﻛﻠﻪ ﺃﻭ ﻳﻨﺎﻇﺮﻩ ﻓﺤﻘﻘﻨﺎ ﺫﻟﻚ‬
‫ﺑﻘﻮﻟﻨﺎ‪":‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ "ﻭﻫﻲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ‪.‬‬

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 ‫ﻓﺈﻥ ﺍﻷﻟﻮﻫﻴﺔ ﺗﺮﺟﻊ ﺇﱃ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﻻ ﻣﻦ ﺍﺗﺼﻒ‬
‫ﺑﺠﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﲈ ﻛﺎﻥ ﻣﻦ ﺃﺳﲈﺋﻪ ﻣﺘﻀﻤﻨ ﹰﺎ ﻟﻠﺠﻤﻴﻊ ﻋﲆ ﺍﻹﲨﺎﻝ ﻛﺎﻟﻮﺍﺣﺪ ﻭﺍﻷﺣﺪ‬
‫ﻭﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ﻓﻬﻮ ﻣﻨﺪﺭﺝ ﲢﺖ ﻗﻮﻟﻨﺎ‪ ":‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻭﺇﻧﲈ ﺍﺳﺘﺤﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ‬
‫ﳌﺎ ﻭﺟﺐ ﻟﻪ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﳉﻼﻝ ﻭﻧﻌﻮﺕ ﺍﻟﻜﲈﻝ ﺍﻟﺬﻱ ﻻ ﻳﺼﻔﻪ ﺍﻟﻮﺍﺻﻔﻮﻥ ﻭﻻ ﹶﻳﻌﺪﹼ ﻩ‬
‫ﺍﻟﻌﺎ ﹼﺩﻭﻥ‪:‬‬

‫ﺣﺴﻨﻚ ﻻ ﺗﻨﻘﴤ ﻋﺠﺎﺋــــــ ـﺒــﻪ ﻛﺎﻟﺒﺤﺮ ﺣﺪﹼ ﺙ ﻋﻨﻪ ﺑﻼ ﺣﺮﺝ‬

‫ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﹶﻋ ﹸﻈﻢ ﺷﺄﻧﻪ ﹼ‬

‫ﻭﻋﺰ ﺳﻠﻄﺎﻧﻪ ﻳﺴﺄﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ -‬ﻻﻓﺘﻘﺎﺭﻫﻢ‬
‫ﺇﻟﻴﻪ ‪-‬ﻛﻞ ﻳﻮﻡ ﻫﻮ ﰲ ﺷﺄﻥ ﻻﻗﺘﺪﺍﺭﻩ ﻋﻠﻴﻪ ﻟﻪ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﻘﻬﺮ ﻓﺎﳋﻼﺋﻖ‬
‫ﻣﻘﻬﻮﺭﻭﻥ ﰲ ﻗﺒﻀﺘﻪ ﻭﺍﻟﺴﲈﻭﺍﺕ ﻣﻄﻮﻳﺎﺕ ﺑﻴﻤﻴﻨﻪ ? ﻳﻌﺬﺏ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﺮﺣﻢ ﻣﻦ ﻳﺸﺎﺀ‬
‫ﻭﺇﻟﻴﻪ ﺗﻘﻠﺒﻮﻥ ﻓﺴﺒﺤﺎﻥ ﺍﻷﺯﱄ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ﻭﳏﻴﻲ ﺍﻷﻣﻮﺍﺕ ﻭﺟﺎﻣﻊ ﺍﻟﺮﻓﺎﺕ‬
‫ﺍﻟﻌﺎﱂ ﺑﲈ ﻛﺎﻥ ﻭﻣﺎ ﻫﻮ ﺁﺕ‪.‬‬
‫ﻭﻟﻮ ﺃﺩﺭﺟﺖ ﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ ﰲ ﻛﻠﻤﺔ ﻣﻨﻬﺎ ﻋﲆ ﺳﺒﻴﻞ ﺍﻹﲨﺎﻝ ﻭﻫﻲ ﺍﳊﻤﺪ ﷲ‬
‫ﻻﻧﺪﺭﺟﺖ ﻓﻴﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺍﳊﻤﺪ ﻫﻮ ﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺜﻨﺎﺀ ﻳﻜﻮﻥ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻜﲈﻝ ﺗﺎﺭﺓ ﻭﺑﺴﻠﺐ ﺍﻟﻨﻘﺺ ﺃﺧﺮ￯ ﻭﺗﺎﺭﺓ‬
‫ﺑﺎﻻﻋﱰﺍﻑ ﺑﺎﻟﻌﺠﺰ ﻋﻦ ﺩﺭﻙ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﺈﺛﺒﺎﺕ ﺍﻟﺘﻔﺮﺩ ﺑﺎﻟﻜﲈﻝ‪ ،‬ﻭﺍﻟﺘﻔﺮﺩ ﺑﺎﻟﻜﲈﻝ‬
‫ﻣﻦ ﺃﻋﲆ ﻣﺮﺍﺗﺐ ﺍﳌﺪﺡ ﻭﺍﻟﻜﲈﻝ‪ ،‬ﻓﻘﺪ ﺍﺷﺘﻤﻠﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﲆ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﻟﺒﺎﻗﻴﺎﺕ‬
‫ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻷﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻓﻴﻬﺎ ﻻﺳﺘﻐﺮﺍﻕ ﺟﻨﺲ ﺍﳌﺪﺡ ﻭﺍﳊﻤﺪ ﻋﲆ ﻣﺎ ﻋﻠﻤﻨﺎﻩ‬
‫ﻭﺟﻬﻠﻨﺎﻩ ﻭﻻ ﺧﺮﻭﺝ ﻟﻠﻤﺪﺡ ﻋﻦ ﳾﺀ ﳑﺎ ﺫﻛﺮﻧﺎﻩ ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﻷﻟﻮﻫﻴﺔ ﺇﻻ ﻣﻦ ﺍﺗﺼﻒ‬
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‫ﻣﻘﺮ ﹲﺏ ﻭﻻ ﻧﺒﻲ ﻣﺮﺳﻞ ﻭﻻ ﺃﺣﺪ‬
‫ﺑﺠﻤﻴﻊ ﻣﺎ ﻗﺮﺭﻧﺎﻩ‪ ،‬ﻭﻻ ﳜﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻣﻠﻚ ﹼ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﳌﻠﻞ ﺇﻻ ﻣﻦ ﺧﺬﻟﻪ ﺍﷲ ﻓﺎﺗﺒﻊ ﻫﻮﺍﻩ ﻭﻋﴡ ﻣﻮﻻﻩ‪ ،‬ﺃﻭﻟﺌﻚ ﻗﻮﻡ ﻗﺪ ﻏﻤﺮﻫﻢ ﺫﻝ‬
‫ﺍﳊﺠﺎﺏ‪ ،‬ﻭﻃﺮﺩﻭﺍ ﻋﻦ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺑﻌﺪﻭﺍ ﻋﻦ ﺫﻟﻚ ﺍﳉﻨﺎﺏ‪ ،‬ﻭﺣﻖ ﳌﻦ ﺣﺠﺐ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻋﻦ ﺇﺟﻼﻟﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺃﻥ ﳛﺠﺐ ﰲ ﺍﻵﺧﺮﺓ ﻋﻦ ﺇﻛﺮﺍﻣﻪ ﻭﺭﺅﻳﺘﻪ(‪ .‬ﺍﻧﺘﻬﻰ‬
‫ﻗﺎﻝ ﺍﻟﻌﻴﻨﻲ ﰲ ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱﺀ ﻋﻨﺪ ﴍﺡ ﺣﺪﻳﺚ ﺍﻟﻘﺪﻡ‪ ":‬ﺛﻢ ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻣﻦ ﻣﺸﺎﻫﲑ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﻌﻠﲈﺀ ﻓﻴﻬﺎ ﻋﲇ ﻣﺬﻫﺒﲔ ﺃﺣﺪﳘﺎ ﻣﺬﻫﺐ ﺍﳌﻔﻮﺿﺔ‬
‫ﻭﻫﻮ ﺍﻹﻳﲈﻥ ﺑﺄﳖﺎ ﺣﻖ ﻋﲆ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﻭﳍﺎ ﻣﻌﻨﻰ ﻳﻠﻴﻖ ﺑﻪ ﻭﻇﺎﻫﺮﻫﺎ ﻏﲑ ﻣﺮﺍﺩ ﻭﻋﻠﻴﻪ‬
‫ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﻵﺧﺮ ﻣﺬﻫﺐ ﺍﳌﺆﻭﻟﺔ ﻭﻫﻮ ﻣﺬﻫﺐ ﲨﻬﻮﺭ‬
‫ﺍﳌﺘﻜﻠﻤﲔ ﻓﻌﲆ ﻫﺬﺍ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺪﻡ ﻭﺍﻟﺮﺟﻞ‪ ،‬ﻓﻘﻴﻞ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺪﻡ ﻫﻨﺎ ﺍﳌﺘﻘﺪﻡ‬
‫ﻭﻫﻮ ﺳﺎﺋﻎ ﰲ ﺍﻟﻠﻐﺔ ﻭﻣﻌﻨﺎﻩ ﺣﺘﻰ ﻳﻀﻊ ﺍﷲ ﻓﻴﻬﺎ ﻣﻦ ﹶﻗﺪﱠ ﻣﻪ ﳍﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻗﻴﻞ‬
‫ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳌﻮﺿﻊ ﻷﻥ ﺍﻟﻌﺮﺏ ﺗﻄﻠﻖ ﺍﺳﻢ ﺍﻟﻘﺪﻡ ﻋﲆ ﺍﳌﻮﺿﻊ ﻗﺎﻝ ﺗﻌﺎﱃ ﳍﻢ ﻗﺪﻡ ﺻﺪﻕ‬
‫ﺃﻱ ﻣﻮﺿﻊ ﺻﺪﻕ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻠﻘﻰ ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻷﻣـﻢ ﻭﺍﻷﻣﻜﻨﺔ ﺍﻟﺘﻲ‬
‫ﹸﻋﴢ ﺍﷲ ﻋﻠﻴﻬﺎ ﻓﻼ ﺗﺰﺍﻝ ﺗﺴﺘﺰﻳﺪ ﺣﺘﻰ ﻳﻀﻊ ﺍﻟﺮﺏ ﻣﻮﺿﻌ ﹰﺎ ﻣﻦ ﺍﻷﻣﻜﻨﺔ ﻭﻣﻦ ﺍﻷﻣـﻢ‬
‫ﺍﻟﻜﺎﻓﺮﺓ ﰲ ﺍﻟﻨﺎﺭ ﻓﺘﻤﺘﻠﺊ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻘﺪﻡ ﻗﺪ ﻳﻜﻮﻥ ﺍﺳ ﹰﲈ ﳌﺎ ﻗﺪﻡ ﻣﻦ ﳾﺀ ﻛﲈ ﺗﺴﻤﻰ ﻣﺎ‬
‫ﺧﺒﻄﺖ ﻣﻦ ﺍﻟﻮﺭﻕ ﺧﺒﻄ ﹰﺎ ﻓﻌﲆ ﻫﺬﺍ ﻣﻦ ﱂ ﻳﻘﺪﻡ ﺇﻻ ﻛﻔﺮ ﹰﺍ ﺃﻭ ﻣﻌﺎﴆ ﻋﲆ ﺍﻟﻌﻨﺎﺩ‬
‫ﻭﺍﳉﺤﻮﺩ ﻓﺬﺍﻙ ﻗﺪﻣﻪ ﻭﻗﺪﻣﻪ ﺫﻟﻚ ﻫﻮ ﻣﺎ ﻗﺪﻣﻪ ﻟﻠﻌﺬﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﺍﳊﺎﻟﲔ ﺑﻪ‬
‫ﻭﺍﳌﻌﺎﻧﺪﻭﻥ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻫﻢ ﻗﺪﻡ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﻨﺎﺭ ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﺑﻮﺿﻊ ﺍﻟﻘﺪﻡ ﻋﻠﻴﻬﺎ ﻧﻮﻉ‬
‫ﻣﻦ ﺍﻟﺰﺟﺮ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﺴﻜﲔ ﳍﺎ ﻛﲈ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻟﴚﺀ ﻟﺪ￯ ﳏﻮﻩ ﻭﺇﺑﻄﺎﻟﻪ ﺟﻌﻠﺘﻪ ﲢﺖ‬

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‫ﺭﺟﲇ‪ ،‬ﻭﻭﺿﻌﺘﻪ ﲢﺖ ﻗﺪﻣﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﲏ ﳛﺘﻤﻞ ﺃﻥ ﻳﻌﻮﺩ ﺍﻟﻀﻤﲑ ﺇﱃ ﺍﳌﺰﻳﺪ ﻭﻳﺮﺍﺩ‬
‫ﺑﺎﻟﻘﺪﻡ ﺍﻵﺧﺮ ﻷﻧﻪ ﺁﺧﺮ ﺍﻷﻋﻀﺎﺀ ﺃﻱ ﺣﺘﻰ ﻳﻀﻊ ﺍﷲ ﺁﺧﺮ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﺮﺟﻞ ﻓﻘﺪ ﺯﻋﻢ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻓﻮﺭﻙ ﺃﳖﺎ ﻏﲑ ﺛﺎﺑﺘﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻨﻘﻞ ﻭﺭﺩ‬
‫ﻋﻠﻴﻪ ﺑﺮﻭﺍﻳﺔ ﺍﻟﺼﺤﻴﺤﲔ ﲠﺎ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪:‬ﺇﻥ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﺑﻠﻔﻆ ﺍﻟﺮﺟﻞ‬
‫ﲢﺮﻳﻒ ﻣﻦ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻟﻈﻨﻪ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺪﻡ ﺍﳉﺎﺭﺣﺔ ﻓﺮﻭﺍﻫﺎ ﺑﺎﳌﻌﻨﻰ ﻓﺄﺧﻄﺄ ﺛﻢ ﻗﺎﻝ‬
‫ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺮﺟﻞ ﺇﻥ ﻛﺎﻧﺖ ﳏﻔﻮﻇﺔ ﺍﳉﲈﻋﺔ ﻛﲈ ﻧﻘﻮﻝ ﺭﺟﻞ ﻣﻦ ﺟﺮﺍﺩ‬
‫ﻓﺎﻟﺘﻘﺪﻳﺮ ﻳﻀﻊ ﻓﻴﻬﺎ ﲨﺎﻋﺔ ﻭﺇﺿﺎﻓﺘﻬﻢ ﺇﻟﻴﻪ ﺇﺿﺎﻓﺔ ﺍﺧﺘﺼﺎﺹ ﻭﺍﺧﺘﻠﻒ ﺍﳌﺆﻭﻟﻮﻥ ﻓﻴﻪ‬
‫ﻣﺮ ﰲ‬
‫ﻓﻘﻴﻞ‪:‬ﺇﻥ ﺍﻟﺮﺟﻞ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺰﺟﺮ ﻛﲈ ﺗﻘﻮﻝ ﻭﺿﻌﺘﻪ ﲢﺖ ﺭﺟﲇ ﻭﻫﺬﺍ ﻗﺪ ﹼ‬
‫ﺍﻟﻘﺪﻡ ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﲠﺎ ﺭﺟﻞ ﺑﻌﺾ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻗﻴﻞ ﺃﳖﺎ ﺍﺳﻢ ﳐﻠﻮﻕ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ‬
‫ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﺮﺟﻞ ﺗﺴﺘﻌﻤﻞ ﰲ ﻃﻠﺐ ﺍﻟﴚﺀ ﻋﲆ ﺳﺒﻴﻞ ﺍﳉﺪ ﻛﲈ ﻳﻘﺎﻝ ﻗﺎﻡ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‬
‫ﻋﲆ ﺭﺟﻞ ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻧﻜﺮ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﻭﻛﺬﲠﺎ ﻭﻫﺬﺍ ﻃﻌﻦ ﰲ ﺍﻟﺜﻘﺎﺕ‬
‫ﻭﺇﻓﺮﺍﻁ ﰲ ﺭﺩ ﺍﻟﺼﺤﺎﺡ ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﻭ￯ ﺑﻌﻀﻬﺎ ﻭﺃﻧﻜﺮ ﺃﻥ ﻳﺘﺤﺪﺙ ﺑﺒﻌﻀﻬﺎ ﻭﻫﻮ‬
‫ﻭﺃﻭﻟﻪ‪ ،‬ﻭﺃﻧﻜﺮ ﺃﻥ ﻳﺘﺤﺪﺙ ﺑﺤﺪﻳﺚ ﺍﻫﺘﺰﺍﺯ ﺍﻟﻌﺮﺵ ﳌﻮﺕ‬
‫ﻣﺎﻟﻚ ﺭﻭ￯ ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ ﹼ‬
‫ﺳﻴﺪﻧﺎ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﺄﻭﻟﻪ ﺗﺄﻭﻳ ﹰ‬
‫ﻼ ﻳﻜﺎﺩ ﻳﻔﴤ ﻓﻴﻪ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺸﺒﻴﻪ"‬
‫ﺍﻫـ‪.‬‬

‫ﻣﺪﺧﻞ ﺇﱃ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ ﺷﺒﻬﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻨﻌﻮﺕ ﺻﻔﺎﺕ‬

‫ﺗﻠﻚ ﺍﻟﺸﺒﻬﺔ ﺍﻟﺘﻲ ﺟﻌﻠﺖ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻄﻠﻖ ﻋﲆ ﻣﻦ ﺧﺎﻟﻔﻪ ﺃﻧﻪ ﻣﻌﻄﻞ ﻟﻠﺼﻔﺎﺕ‪،‬‬
‫ﻭﺑﺬﻟﻚ ﺃﺻﺒﺤﺖ ﲨﻴﻊ ﺍﻷﻣﺔ ﺧﻠﻔ ﹰﺎ ﻭﺳﻠﻔ ﹰﺎ ﺟﺎﻫﻠﺔ ﺑﺎﷲ‪ .‬ﻭﻫﺬﺍ ﻛﻼﻡ ﺑﺎﻃﻞ ﻷﻧﻪ ﻣﻨﺬ‬

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 ‫ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺿﻠﺔ ﻭﻋﻨﺪ ﺍﻟﺘﻨﺰﻳﻞ ﻛﺎﻥ ﻟﻶﻳﺎﺕ ﺍﳌﺘﺸﺎﲠﺔ ﺗﺄﻭﻳﻞ‪ ،‬ﻓﺒﻤﻔﻬﻮﻣﻪ ﺍﻟﺬﻱ ﺭﺩ ﺑﻪ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﺳﺘﻌﺎﺽ ﻋﻨﻪ ﺑﺘﺠﺴﻴﻢ ﺃﻟﺒﺴﻪ ﺛﻮﺏ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻳﻜﻮﻥ ﻗﺪ ﺧﻠﻂ ﺑﲔ ﺍﳊﻖ‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺴﺒﺐ ﻭﺍﳌﺴﺒﺐ ﻭﺍﳌﻌﺎﲏ ﻭﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﺑﲔ ﺍﳌﻌﻨﻰ ﻭﺍﳌﺒﻨﻰ‪ .‬ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ‬
‫ﺣﺲ ﻭﺑﺎﻃﻨﻬﺎ ﻣﻌﻨﻰ‪ ،‬ﻓﻤﻦ ﻭﻗﻒ ﻣﻊ‬
‫ﺑﺎﷲ ﺍﺑﻦ ﻋﺠﻴﺒﺔ ﺭﲪﻪ ﺍﷲ ‪ ":‬ﺍﻷﻛﻮﺍﻥ ﻇﺎﻫﺮﻫﺎ ﹲ‬
‫ﺍﳊﺲ ﻛﺎﻥ ﺟﺎﻫﻼﹰ‪ ،‬ﻭﻣﻦ ﻧﻔﺬ ﺇﱃ ﺍﳌﻌﻨﻰ ﻛﺎﻥ ﻋﺎﺭﻓ ﹰﺎ ‪".‬‬
‫ﻭﻗﺪ ﺩﺧﻠﺖ ﻋﲆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨﺰﻳﻪ‪ ،‬ﻭﻟﻜﻦ ﺯﻟﺖ ﺑﻪ ﺍﻟﻘﺪﻡ ﻣﻦ ﺣﻴﺚ ﱂ‬
‫ﻳﺸﻌﺮ‪ ،‬ﻭﺍﻟﺸﺒﻬﺔ ﺍﻟﺘﻲ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﺃﻧﻪ ﺣﻴﻨﲈ ﻧﻈﺮ ﰲ ﺍﻵﻳﺎﺕ ﺍﳌﺘﺸﺎﲠﺔ ﻭﺭﺃ￯ ﺃﻥ ﲨﻬﺮﺓ‬
‫ﹶﺄﻭﻟﻮﻫﺎ ﺑﺮﺩﻫﺎ ﺇﱃ ﺻﻔﺎﺕ ﺍﳌﻌﺎﲏ ﻭﺃﻥ ﺍﳌﻌﺎﲏ ﻳﺸﱰﻙ ﻓﻴﻬﺎ ﺍﳌﺨﻠﻮﻕ ﻣﻊ ﺍﳋﺎﻟﻖ‬
‫ﺍﻟﻌﻠﲈﺀ ﺗ ﱠ‬
‫ﰲ ﺍﻻﺗﺼﺎﻑ ﲠﺎ ﺩﻭﻧﲈ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﺭﺃ￯ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻥ ﻳﻄﻠﻖ ﺫﻟﻚ ﻋﲆ ﺍﻟﻨﻌﻮﺕ‬
‫"ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ" ﺃﻋﻨﻲ ﻟﻔﻆ ﺍﻟﻴﺪ ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﲔ ﻭﻫﻮ ﺧﻄﺄ ﻭﺍﺿﺢ‪ .‬ﻓﺈﻥ ﺻﻔﺎﺕ‬
‫ﺍﳌﻌﺎﲏ ﻏﻴﺒﻴﺔ ﻻ ﺗﻌﻠﻢ ﺇﻻ ﺁﺛﺎﺭﻫﺎ ﻓﻬﻲ ﰲ ﺍﻟﻐﻴﺐ ﺃﻣﻜﻦ‪ ،‬ﻭﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴﺔ ﺑﺎﻟﻐﻴﺐ ﺃﻟﻴﻖ‪،‬‬
‫ﻓﲈ ﻻ ﻳﻠﻴﻖ ﺑﺠﻼﻟﻪ ﻻ ﻳﻄﻠﻖ ﻋﲆ ﺫﺍﺗﻪ‪ ،‬ﻭﺍﳉﻼﻝ ﻣﻌﻨﻰ ﻓﻜﻞ ﺫﺍﺕ ﺗﻜﺘﺴﺐ ﻇﻬﻮﺭﻫﺎ ﻣﻦ‬
‫ﺍﳌﻌﺎﲏ‪،‬ﻭﺫﺍﺕ ﺍﳊﻖ ﻏﻴﺒﻴﺔ ﳏﻀﺔ ﻻ ﺗﺘﻌﻠﻖ ﺑﺎﻷﻣﺜﻠﺔ ﻭﺍﳌﻘﺎﻳﻴﺲ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫ﻗﻮﻟﻪ ﰲ ﲨﻴﻊ ﻛﺘﺒﻪ ﺃﻥ ﻛﻞ ﻛﲈﻝ ﻳﻮﺻﻒ ﺑﻪ ﺍﳌﺨﻠﻮﻕ ﻓﺒﺎﳋﺎﻟﻖ ﺃﻭﱃ‪ .‬ﻓﻬﺬﺍ ﺇﻥ ﻗﺼﺪ ﺑﻪ‬
‫ﻣﻄﻠﻖ ﺍﻟﻜﲈﻝ ﺍﻟﺒﴩﻱ ﻓﻤﺮﺩﻭﺩ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻋﲆ ﺍﳉﲈﻉ ﻭﺍﻹﻧﺠﺎﺏ ﰲ ﺣﻖ ﺍﻟﺮﺟﻞ‬
‫ﻣﻨﺰﻩ ﻋﻨﻪ‪ .‬ﻟﻜﻦ ﺍﻟﻜﲈﻝ ﺍﳌﻌﻨﻮﻱ ﻛﺎﻟﻘﺪﺭﺓ‬
‫ﻛﲈﻝ‪ ،‬ﻭﻫﻮ ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ ﳏﺎﻝ ﻭﻧﻘﺺ ﹼ‬
‫ﻭﺍﻹﺭﺍﺩﺓ ﻓﻴﺠﺐ ﻓﻴﻬﺎ ﻗﻴﺎﺱ ﺍﻷﻭﱃ ﻭﻛﺬﻟﻚ ﺍﻟﺘﻨﺰﻳﻪ‪.‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬

‫ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﰲ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ‬

‫)ﺍﻟﻨﻌﻮﺕ(‬

‫ﻭﻓﻴﻪ ﺃﺭﺑﻌﺔ ﻋﴩ ﻣﺒﺤﺜ ﹰﺎ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪:‬ﺧﱪ ﺍﻟﻨﻔﺲ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪(:‬ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ ﻭﺇﱃ ﺍﷲ ﺍﳌﺼﲑ((ﺁﻝ ﻋﻤﺮﺍﻥ‪. (28:‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ )‪:‬ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ ﻭﺍﷲ ﺭﺅﻭﻑ ﺑﺎﻟﻌﺒﺎﺩ((ﺁﻝ ﻋﻤﺮﺍﻥ‪. (30:‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪(:‬ﺗﻌﻠﻢ ﻣﺎ ﰲ ﻧﻔﴘ ﻭﻻ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﻧﻔﺴﻚ((ﺍﳌﺎﺋﺪﺓ‪. (116:‬‬
‫‪1‬ـ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ ﻭﺇﱃ ﺍﷲ‬
‫ﺍﳌﺼﲑ(()‪:3/230‬‬
‫"ﻳﻌﻨﻲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺑﺬﻟﻚ ﳜﻮﻓﻜﻢ ﺍﷲ ﻣﻦ ﻧﻔﺴﻪ ﺃﻥ ﺗﺮﻛﺒﻮﺍ ﻣﻌﺎﺻﻴﻪ‪ ،‬ﺃﻱ ﻣﺘﻰ ﴏﺗﻢ ﺇﻟﻴﻪ‬
‫ﻭﻗﺪ ﺧﺎﻟﻔﺘﻢ ﻣﺎ ﺃﻣﺮﻛﻢ ﺑﻪ ﻧﺎﻟﻜﻢ ﻣﻦ ﻋﻘﺎﺏ ﺭﺑﻜﻢ ﻣﺎﻻ ﻗﺒﻞ ﻟﻜﻢ ﺑﻪ ‪".‬‬
‫ﻗﻠﺖ‪:‬ﺍﳌﺮﺍﺩ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ(ﺃﻱ ﻋﻘﺎﺑﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ ﻭﺍﷲ ﺭﺅﻭﻑ ﺑﺎﻟﻌﺒﺎﺩ(‪:‬‬
‫"ﻣﻌﻨﺎﻩ ﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ ﺃﻥ ﺗﺴﺨﻄﻮﻫﺎ ﻋﻠﻴﻜﻢ ﺑﺮﻛﻮﺑﻜﻢ ﻣﺎ ﻳﺴﺨﻄﻪ ﻋﻠﻴﻜﻢ"‪ .‬ﺍﻧـﻈﺮ‬
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 ‫ﺍﺑﻦ ﺟﺮﻳﺮ (‪.(231/3‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻻ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﻧﻔﺴﻚ(ﺃﻱ ﻻ ﺃﻋﻠﻢ ﺃﻧﺎ ﻣﺎ ﺃﺧﻔﻴﺘﻪ ﻋﻨﻲ‪،‬‬
‫ﻓﻠﻢ ﺗﻄﻠﻌﻨﻲ ﻋﻠﻴﻪ ﻷﲏ ﺇﻧﲈ ﺃﻋﻠﻢ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻣﺎ ﺃﻋﻠﻤﺘﻨﻴﻪ‪ .‬ﺍﻧﻈﺮ ﺍﺑﻦ ﺟﺮﻳﺮ‪)7/138-‬‬
‫‪139).‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪ ،(331/1‬ﻭﺍﺑﻦ ﲨﺎﻋﺔ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ‬
‫(ﺹ‪.(65‬‬
‫‪2‬ـ ﺗﻔﺴﲑ ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ ﻻﺑﻦ ﻋﻄﻴﺔ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ (‪ (57/3‬ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ(‪:‬‬
‫"ﻭﺍﻟﻨﻔﺲ ﰲ ﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﻣﻀﺎﻑ ﻷﻥ ﺍﻟﺘﺤﺬﻳﺮ ﺇﻧﲈ ﻫﻮ‬
‫ﻣﻦ ﻋﻘﺎﺏ ﻭﺗﻨﻜﻴﻞ ﻭﻧﺤﻮﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﳊﺴﻦ‪:‬ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻋﻘﺎﺑﻪ "‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻻ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﻧﻔﺴﻚ(ﻣﻌﻨﺎﻩ ‪:‬‬
‫ﻭﻻ ﺃﻋﻠﻢ ﻣﺎ ﻋﻨﺪﻙ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ،‬ﻭﻣﺎ ﺃﺣﻄﺖ ﺑﻪ‪ ،‬ﻭﺍﳌﻌﻨﻰ ﺃﻧﻪ ﻻ ﻋﻠﻢ ﱄ ﺑﺎﻟﻐﻴﺐ‬
‫ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﱄ ﺍﻷﻟﻮﻫﻴﺔ‪ .‬ﺍﺑﻦ ﻋﻄﻴﺔ (‪ .(240/5‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﲨﺎﻋﺔ‪.‬‬
‫‪3‬ـ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ (‪ (27/2‬ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ(‪.‬‬
‫ﺃﻱ ﳛﺬﺭﻛﻢ ﻧﻘﻤﺘﻪ ﰲ ﳐﺎﻟﻔﺘﻪ ﻭﺳﻄﻮﺗﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﲏ‪:‬ﺧﱪ ﺍﻟﻌﲔ‬

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 ‫‪ .‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻟﺘﺼﻨﻊ ﻋﲆ ﻋﻴﻨﻲ((ﻃﻪ‪(39:‬‬
‫‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﺍﺻﻨﻊ ﺍﻟﻔﻠﻚ ﺑﺄﻋﻴﻨﻨﺎ ﻭﻭﺣﻴﻨﺎ((ﻫﻮﺩ‪(37:‬‬
‫‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﲡﺮﻱ ﺑﺄﻋﻴﻨﻨﺎ(( ﺍﻟﻘﻤﺮ‪(14:‬‬
‫‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻓﺈﻧﻚ ﺑﺄﻋﻴﻨﻨﺎ((ﺍﻟﻄﻮﺭ‪. (48:‬‬
‫ﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ (‪ (162/16‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﺯﻳﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻟﺘﺼﻨﻊ‬
‫ﻋﲆ ﻋﻴﻨﻲ(ﻗﺎﻝ‪:‬ﺟﻌﻠﻪ ﰲ ﺑﻴﺖ ﺍﳌﻠﻚ ﻳﻨﻌﻢ ﻭﻳﱰﻑ ﻭﻏﺬﺍﺅﻩ ﻋﻨﺪﻫﻢ ﻏﺬﺍﺀ ﺍﳌﻠﻚ ﻓﺘﻠﻚ‬
‫ﺍﻟﺼﻨﻌﺔ ﻭﺍﳌﻌﻨﻰ ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺯﻳﺪ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﲔ ﻫﻨﺎ ﺍﻟﻌﻨﺎﻳﺔ ﺍﳋﺎﺻﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ (‪ (365/3‬ﻭﰲ (‪.(123/5‬‬
‫ﻭﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺯﺍﺩ ﺍﳌﺴﲑ (‪.(93/8‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ (‪ ":(300/15‬ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﲈﺀ ﺑﺄﻥ ﻣﻌﻨﺎﻩ ﺑﺤﻔﻈﻨﺎ ﻭﲪﺎﻳﺘﻨﺎ‬
‫ﻭﻗﻴﻞ‪:‬ﺍﳌﺮﺍﺩ ﺣﻔﻈ ﹰﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ "‬
‫ﻗﺎﻝ ﺍﺑﻦ ﲨﺎﻋﺔ (ﺹ‪ (64‬ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﻌﲔ‪" :‬ﺍﳌﺮﺍﺩ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻣﺰﻳﺪ ﺍﻻﻋﺘﻨﺎﺀ‬
‫ﻭﺍﳊﺮﺍﺳﺔ"‪.‬‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪:‬ﺧﱪ ﺍﻟﻮﺟﻪ‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪(:‬ﻓﺄﻳﻨﲈ ﺗﻮﻟﻮﺍ ﻓﺜﻢ ﻭﺟﻪ ﺍﷲ((ﺍﻟﺒﻘﺮﺓ‪(115:‬‬
‫ﺗﻔﺴﲑ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ(‪:(26/1‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﻗﺎﻝ‪:‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺻﲆ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺼﲇ ﻋﲆ ﺭﺍﺣﻠﺘﻪ ﺗﻄﻮﻋ ﹰﺎ‪ ،‬ﺃﻳﻨﲈ ﺗﻮﺟﻬﺖ ﺑﻪ‪ ،‬ﺛﻢ ﻗﺮﺃ ﺍﺑﻦ ﻋﻤﺮ ﺭﴈ ﺍﷲ‬

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 ‫ﻋﻨﻬﲈ‪:‬ﻓﺄﻳﻨﲈ ﺗﻮﻟﻮﺍ ﻓﺜﻢ ﻭﺟﻪ ﺍﷲ ﻭﻗﺎﻝ‪:‬ﰲ ﻫﺬﺍ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻭﻣﺴﻠﻢ ﻭﺍﻟﱰﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺬﺍ ﰲ ﺍﻟﺪﺭ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻓﺄﻳﻨﲈ ﺗﻮﻟﻮﺍ ﻓﺜﻢ ﻭﺟﻪ ﺍﷲ(‪:‬ﺃﻱ ﻗﺒﻠﺔ ﺍﷲ‪،‬‬
‫ﻓﺄﻳﻨﲈ ﺗﻮﺟﻬﺖ ﴍﻗ ﹰﺎ ﻭﻏﺮﺑ ﹰﺎ‪.‬‬
‫ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﺗﻢ ﺑﺴﻨﺪ ﺟﻴﺪ ﰲ ﺗﻔﺴﲑﻩ (‪.(346/1‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﳎﺎﻫﺪ ﻛﲈ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ (‪.(267/1‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ (‪:(333/15‬ﻳﺮﺍﺩ ﺑﺎﻟﻮﺟﻪ ﺍﳉﻬﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺭﺿﺎﻩ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺛﻮﺍﺑﻪ‪.‬‬
‫ﻭﻧﻘﻞ ﺃﻳﻀ ﹰﺎ ﻋﻦ ﺍﳊﺬﺍﻕ ﺃﳖﻢ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻌﺒﺎﺭﺓ ﻋﻨﻪ ﺑﺎﻟﻮﺟﻪ ﻣﻦ‬
‫ﳎﺎﺯ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ (‪.(131/1‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ((ﺍﻟﺮﲪﻦ‪(27:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ‪:‬ﻭﺍﻟﻮﺟﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺬﺍﺕ ﻷﻥ ﺍﳉﺎﺭﺣﺔ ﻣﻨﻔﻴﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﲈ‬
‫ﺗﻘﻮﻝ‪:‬ﻫﺬﺍ ﻭﺟﻪ ﺍﻷﻣﺮ ﻭﺣﻘﻴﻘﺘﻪ ﻭﺫﺍﺗﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﳑﺎ ﻳﺮﺩ ﻋﲆ ﻣﻦ ﻳﻨﺴﺒﻮﻥ ﻟﻪ ﺗﻌﺎﱃ ﺍﳉﺎﺭﺣﺔ ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻟﻪ ﻭﺟﻬ ﹰﺎ ﻻ ﻛﺎﻟﻮﺟﻮﻩ‪،‬‬
‫ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ ﹰﺍ ﻛﺒﲑ ﹰﺍ‪ ،‬ﺇﺫ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﺟﻪ ﰲ ﹸﻋﺮﻑ ﺍﻟﻌﺮﺏ ﺫﺍﺕ ﺍﻟﴚﺀ ﻭﲨﻠﺘﻪ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﻛﻞ ﳾﺀ ﻫﺎﻟﻚ ﺇﻻ ﻭﺟﻬﻪ((ﺍﻟﻘﺼﺺ‪(88:‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬ﻛﻞ ﳾﺀ ﻫﺎﻟﻚ ﺇﻻ ﻭﺟﻬﻪ ﻗﺎﻝ‪:‬ﺇﻻ ﻣﺎ‬
‫ﺃﺭﻳﺪ ﺑﻪ ﻭﺟﻬﻪ‪ .‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﳎﺎﻫﺪ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻛﺬﺍ ﰲ ﺍﻟﺪﺭ‬
‫ﺍﳌﻨﺜﻮﺭ (‪.(447/6‬‬

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 ‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ)‪: )20/127‬ﰲ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﺇﻻ ﻭﺟﻬﻪ(ﻗﺎﻝ ﺑﻌﻀﻬﻢ‬
‫ﻣﻌﻨﺎﻩ ﻛﻞ ﳾﺀ ﻫﺎﻟﻚ ﺇﻻ ﻫﻮ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻣﻌﻨﻰ ﺫﻟﻚ ﺇﻻ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ ﻭﺟﻬﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﻄﻴﺔ (‪) . 198/12‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ (‪ (306/5‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻛﻞ ﳾﺀ ﻫﺎﻟﻚ ﺇﻻ ﻭﺟﻬﻪ(ﺇﺧﺒﺎﺭ ﺑﺄﻧﻪ ﺍﻟﺪﺍﺋﻢ‬
‫ﺍﻟﺒﺎﻗﻲ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﺍﻟﺬﻱ ﲤﻮﺕ ﺍﳋﻼﺋﻖ ﻭﻻ ﻳﻤﻮﺕ‪ ،‬ﻓﻌﱪ ﺑﺎﻟﻮﺟﻪ ﻋﻦ ﺍﻟﺬﺍﺕ ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪:‬ﺧﱪ ﺍﻟﺴﺎﻕ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻳﻮﻡ ﻳﻜﺸﻒ ﻋﻦ ﺳﺎﻕ((ﺍﻟﻘﻠﻢ‪(42:‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﺃﻧﻪ ﹸﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻳﻮﻡ ﻳﻜﺸﻒ ﻋﻦ‬
‫ﺳﺎﻕ(ﻓﻘﺎﻝ‪:‬ﺇﺫﺍ ﺧﻔﻲ ﻋﻠﻴﻜﻢ ﳾﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺑﺘﻐﻮﻩ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺈﻧﻪ ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﺏ‪،‬‬
‫ﺃﻣﺎ ﺳﻤﻌﺘﻢ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﻗﺎﻣﺖ ﺍﳊﺮﺏ ﺑﻨﺎ ﻋﲆ ﺳﺎﻕ‬
‫ﻗﺎﻝ‪:‬ﺃﻱ ﻫﺬﺍ ﻳﻮﻡ ﻛﺮﺏ ﻭﺷﺪﺓ‪ .‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ‪ ،‬ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﺗﻢ‬
‫ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﺳﲈﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﳎﺎﻫﺪ ﻭﻋﻜﺮﻣﺔ‪ .‬ﻛﺬﺍ ﰲ‬
‫ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ (‪.(254/8‬‬
‫ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻳﻮﻡ ﻳﻜﺸﻒ ﻋﻦ ﺳﺎﻕ(ﻓﻐﻀﺐ ﻏﻀﺒ ﹰﺎ‬
‫ﺷﺪﻳﺪ ﹰﺍ ﻭﻗﺎﻝ‪ ":‬ﺇﻥ ﺃﻗﻮﺍﻣ ﹰﺎ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﷲ ﻳﻜﺸﻒ ﻋﻦ ﺳﺎﻗﻪ ﻭﺇﻧﲈ ﻳﻜﺸﻒ ﻋﻦ ﺍﻷﻣﺮ‬
‫ﺍﻟﺸﺪﻳﺪ‪ " .‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ .‬ﻛﺬﺍ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ (‪.(254/4‬‬

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‫ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﰲ ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ (‪ (96/16‬ﻭﺍﺑﻦ ﻛﺜﲑ (‪ (408/4‬ﻭﺍﻟﺸﻮﻛﺎﲏ ﰲ‬
‫ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪.(275/5‬‬

‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪:‬ﺧﱪ ﺍﻟﻴﺪ‬

‫‪0.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪(:‬ﳌﺎ ﺧﻠﻘﺖ ﺑﻴﺪﻱ((ﺹ‪(75:‬‬
‫‪0.‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪(:‬ﻳﺪ ﺍﷲ ﻣﻐﻠﻮﻟﺔ((ﺍﳌﺎﺋﺪﺓ‪(64:‬‬
‫‪0.‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪(:‬ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﳞﻢ((ﺍﻟﻔﺘﺢ‪(10:‬‬
‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻳﺪ ﺍﷲ ﻣﻐﻠﻮﻟﺔ(‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪:‬ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻳﻘﺎﻝ ﻟﻪ‪:‬ﺷﺎﺱ ﺑﻦ ﻗﻴﺲ ﺇﻥ ﺭﺑﻚ ﺑﺨﻴﻞ ﻻ‬
‫ﻳﻨﻔﻖ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪(:‬ﻭﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻳﺪ ﺍﷲ ﻣﻐﻠﻮﻟﺔ ﻏﻠﺖ ﺃﻳﺪﳞﻢ ﻭﻟﻌﻨﻮﺍ ﺑﲈ ﻗﺎﻟﻮﺍ ﺑﻞ ﻳﺪﺍﻩ‬
‫ﻣﺒﺴﻮﻃﺘﺎﻥ ﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸﺎﺀ(‬
‫ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﻭﺍﻟﻄﱪﺍﲏ ﰲ ﺍﻟﻜﺒﲑ ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺇﺳﻨﺎﺩﻩ‬
‫ﺣﺴﻦ‪ ،‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﳐﺘﴫ ﺗﺼﺤﻴﺢ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻘﺪﻳﺔ ﰲ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ (ﺹ‪(77‬‬
‫ﺍﳊﺎﺷﻴﺔ ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ (‪.(113/3‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ (‪:(299/6‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ‪ ":‬ﻭﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺑﻨﻲ‬
‫ﺍﴎﺍﺋﻴﻞ ﻳﺪ ﺍﷲ ﻣﻐﻠﻮﻟﺔ ? ﻳﻌﻨﻮﻥ ﺃﻥ ﺧﲑ ﺍﷲ ﳑﺴﻚ ﻭﻋﻄﺎﺀﻩ ﳏﺒﻮﺱ ﻋﻦ ﺍﻻﺗﺴﺎﻉ‬

‫‪(:‬ﻭﻻ ﲡﻌﻞ ﻳﺪﻙ ﻣﻐﻠﻮﻟﺔ ﺇﱃ ﻋﻨﻘﻚ ﻭﻻ‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺗﺄﺩﻳﺐ ﻧﺒﻴﻪ‬
‫ﺗﺒﺴﻄﻬﺎ ﻛﻞ ﺍﻟﺒﺴﻂ(ﻭﺇﻧﲈ ﻭﺻﻒ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺍﻟﻴﺪ ﺑﺬﻟﻚ ﻭﺍﳌﻌﻨﻰ ﺍﻟﻌﻄﺎﺀ ﻷﻥ ﻋﻄﺎﺀ‬
‫ﺍﻟﻨﺎﺱ ﻭﺑﺬﻝ ﻣﻌﺮﻭﻓﻬﻢ ﺍﻟﻐﺎﻟﺐ ﺑﺄﻳﺪﳞﻢ ﻓﺠﺮ￯ ﺍﺳﺘﻌﲈﻝ ﺍﻟﻨﺎﺱ ﰲ ﻭﺻﻒ ﺑﻌﻀﻬﻢ‬
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 ‫ﺑﻌﻀ ﹰﺎ ﺇﺫﺍ ﻭﺻﻔﻮﻩ ﺑﺠﻮﺩ ﻭﻛﺮﻡ ﺃﻭ ﺑﺨﻞ ﻭﺷﺢ ﻭﺿﻴﻖ ﺑﺈﺿﺎﻓﺔ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﻣﻦ‬
‫ﺻﻔﺔ ﺍﳌﻮﺻﻮﻑ ﺇﱃ ﻳﺪﻳﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀ ﹰﺎ‪:‬ﻳﻌﻨﻲ ﺑﺬﻟﻚ ﺃﳖﻢ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻳﺒﺨﻞ ﻋﻠﻴﻨﺎ ﻭﻳﻤﻨﻌﻨﺎ ﻓﻀﻠﻪ ﻓﻼ ﻳﻔﻀﻞ‪،‬‬
‫ﻓﺎﳌﻐﻠﻮﻟﺔ ﻳﺪﻩ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺒﺴﻄﻬﺎ ﺑﻌﻄﺎﺀ ﻭﻻ ﺑﺬﻝ ﻣﻌﺮﻭﻑ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻋﲈ ﻗﺎﻝ‬
‫ﺃﻋﺪﺍﺀ ﺍﷲ ﻋﻠﻮ ﹰﺍ ﻛﺒﲑ ﹰﺍ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ (‪ (57/3‬ﻭﺍﺑﻦ ﻋﻄﻴﺔ (‪.(148/14‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﻗﺎﻝ ﻳﺎ ﺇﺑﻠﻴﺲ ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﺴﺠﺪ ﳌﺎ ﺧﻠﻘﺖ ﺑﻴﺪﻱ ﺃﺳﺘﻜﱪﺕ ﺃﻡ ﻛﻨﺖ‬
‫ﻣﻦ ﺍﻟﻌﺎﻟﲔ(‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﰲ ﺗﻔﺴﲑﻩ ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ(‪:(52/14‬ﻭﻫﺬﻩ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻘﻮﺓ‬
‫ﻭﻋﱪ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺑﺬﻛﺮ ﺍﻟﻴﺪ ﺗﻘﺮﻳﺒ ﹰﺎ ﻋﲆ ﺍﻟﺴﺎﻣﻌﲔ ﺇﺫ ﺍﳌﻌﺘﺎﺩ ﻋﻨﺪ ﺍﻟﺒﴩ ﺃﻥ ﺍﻟﻘﻮﺓ‬
‫ﻭﺍﻟﺒﻄﺶ ﻭﺍﻻﻗﺘﺪﺍﺭ ﺇﻧﲈ ﻫﻮ ﺑﺎﻟﻴﺪ ﻭﻗﺪ ﻛﺎﻧﺖ ﺟﻬﺎﻟﺔ ﺍﻟﻌﺮﺏ ﺑﺎﷲ ﺗﻌﺎﱃ ﺗﻘﺘﴤ ﺃﻥ ﺗﻨﻜﺮ‬
‫ﻧﻔﻮﺳﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﺧﻠﻖ ﺑﻐﲑ ﳑﺎﺳﺔ ﻭﻧﺤﻮ ﻫﺬﺍ ﻣﻦ ﺍﳌﻌﺎﲏ ﺍﳌﻌﻘﻮﻟﺔ ‪...‬ﺍﻟﺦ‪.‬‬
‫ﻗﻠﺖ‪:‬ﻻ ﳚﻮﺯ ﺃﻥ ﲢﻤﻞ ﺍﻟﻴﺪ ﰲ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ ﻋﲆ ﺍﳉﺎﺭﺣﺔ ﻷﻥ ﺍﻟﺒﺎﺭﻱ ﹼ‬
‫ﺟﻞ ﺟﻼﻟﻪ‬
‫ﻭﺍﺣﺪ ﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻟﺘﺒﻌﻴﺾ‪ ،‬ﻭﻻ ﻋﲆ ﺍﻟﻘﻮﺓ ﻭﺍﳌﻠﻚ ﻭﺍﻟﻘﺪﺭﺓ ﻷﻥ ﺍﻻﺷﱰﺍﻙ ﻳﻘﻊ‬
‫ﺣﻴﻨﺌﺬ ﺑﲔ ﻭﻟﻴﻪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺪﻭﻩ ﺍﺑﻠﻴﺲ‪ ،‬ﻭﺇﻧﲈ ﺍﳌﻌﻨﻰ ﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬
‫ﺧﺺ ﺁﺩﻡ ﻭﺗﻔﻀﻞ ﻋﻠﻴﻪ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﺧﻠﻘﻪ ﻓﺄﻭﺟﺪﻩ ﻣﻦ ﻏﲑ ﻭﺍﺳﻄﺔ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻜﻞ‬
‫ﺑﻘﺪﺭﺓ ﺍﷲ ﺇﻻ ﺃﻥ ﺑﻘﻴﺔ ﺍﻟﻌﺒﺎﺩ ﺧﻠﻘﻬﻢ ﺑﻮﺍﺳﻄﺔ‪ ،‬ﻓﺎﻟﺒﴩ ﺧﻠﻘﻮﺍ ﺑﺄﻣﺮ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻭﻟﻜﻦ‬
‫ﺑﻮﺍﺳﻄﺔ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﺃﻭ ﺍﻷﻡ ﻓﻘﻂ ﻛﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻭ ﺍﻷﺏ ﻓﻘﻂ ﻛﺤﻮﺍﺀ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﻴﻞ ﺇﳖﺎ ﺇﺿﺎﻓﺔ ﺗﴩﻳﻒ ﻟﺒﻴﺎﻥ ﻛﺮﺍﻣﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬

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 ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﲨﺎﻋﺔ‪:‬ﺍﳌﺮﺍﺩ ﻣﺰﻳﺪ ﺍﻟﻌﻨﺎﻳﺔ ﻛﲈ ﻳﻘﺎﻝ ‪:‬ﺧﺬ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﻜﻠﺘﺎ ﻳﺪﻳﻚ‪ .‬ﺇﻳﻀﺎﺡ‬
‫ﺍﻟﺪﻟﻴﻞ (ﺹ‪.(61‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﳌﺎ ﺧﻠﻘﺖ ﺑﻴﺪﻱ(‪:‬ﺃﺿﺎﻑ ﺧﻠﻘﻪ ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﺗﻜﺮﻳ ﹰﲈ ﻟﻪ‬
‫ﻭﺗﴩﻳﻔ ﹰﺎ ﻣﻊ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﺎﻟﻖ ﻛﻞ ﳾﺀ‪ .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪.(445/4‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﳞﻢ(‪ .‬ﻗﺎﻝ ﺍﻟﻄﱪﻱ(‪:(76/26‬ﺃﻱ ﻗﻮﺓ ﺍﷲ ﻓﻮﻕ ﻗﻮﲥﻢ‬
‫ﰲ ﻧﴫﺓ ﺭﺳﻮﻟﻪ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﳖﻢ ﺇﻧﲈ ﺑﺎﻳﻌﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻋﲆ ﻧﴫﺗﻪ ﻋﲆ ﺍﻟﻌﺪﻭ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ )‪(: )6/331‬ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﳞﻢ(ﺃﻱ ﻫﻮ ﺣﺎﴐ ﻣﻌﻬﻢ ﻳﺴﻤﻊ ﺃﻗﻮﺍﳍﻢ‬
‫ﻭﻳﺮ￯ ﻣﻜﺎﳖﻢ ﻭﻳﻌﻠﻢ ﺿﲈﺋﺮﻫﻢ ﻭﻇﻮﺍﻫﺮﻫﻢ ‪ ،‬ﻓﻬﻮ ﺗﻌﺎﱃ ﺍﳌﺒﺎﻳﻊ ﺑﻮﺍﺳﻄﺔ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻣﺎ ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻴﻤﲔ ﻓﺈﻧﲈ ﻫﻮ ﻣﺆﻭﻝ ﻋﲆ ﻣﺎ ﺳﺒﻖ ﰲ ﺍﻟﻴﺪ‪.‬‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪:‬ﺧﱪ ﺍﳌﻜﺮ‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪(:‬ﻭﻣﻜﺮﻭﺍ ﻭﻣﻜﺮ ﺍﷲ ﻭﺍﷲ ﺧﲑ ﺍﳌﺎﻛﺮﻳﻦ((ﺁﻝ ﻋﻤﺮﺍﻥ‪. (54:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ (‪":(43/2‬ﻭﺃﻣﺎ ﻣﻜﺮ ﺍﷲ ﲠﻢ ﻓﺈﻧﻪ ﻓﻴﲈ ﺫﻛﺮ ﺍﻟﺴﺪﻱ‪:‬ﺍﻟﻘﺎﺅﻩ‬
‫ﺷﺒﻪ ﻋﻴﺴﻰ ﻋﲆ ﺑﻌﺾ ﺍﺗﺒﺎﻋﻪ ﺣﺘﻰ ﻗﺘﻠﻪ ﺍﳌﺎﻛﺮﻭﻥ ﺑﻌﻴﺴﻰ ﻭﻫﻢ ﳛﺴﺒﻮﻧﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﺪ ﺭﻓﻌﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺒﻞ ﺫﻟﻚ" ‪ .‬ﻭﺑﻤﻌﻨﺎﻩ ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪.‬‬
‫ﻭﺍﳌﻜﺮ ﻫﻨﺎ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳌﺠﺎﺯﺍﺓ ﻭﺍﻟﻌﻘﻮﺑﺔ ﺑﺎﻟﺬﻧﺐ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻣﻦ ﺟﻨﺲ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ‪،‬‬
‫ﻭﲠﺬﺍ ﺍﳌﻌﻨﻰ ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ‪ (103/3( ،‬ﻭﻧﻘﻠﻪ ﻋﻦ ﲨﻬﻮﺭ ﺍﳌﻔﴪﻳﻦ‪.‬‬

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 ‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪:(344/1‬ﻭﻣﻜﺮ ﺍﷲ ﺍﺳﺘﺪﺭﺍﺟﻪ ﻟﻠﻌﺒﺎﺩ ﻣﻦ ﺣﻴﺚ ﻻ‬
‫ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﻔﺮﺍﺀ ﻭﻏﲑﻩ ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ‪:‬ﻣﻜﺮ ﺍﷲ ﳎﺎﺯﺍﲥﻢ ﻋﲆ ﻣﻜﺮﻫﻢ‪ ،‬ﻓﺴﻤﻰ‬
‫ﺍﳉﺰﺍﺀ ﺑﺎﺳﻢ ﺍﻻﺑﺘﻼﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬ﺍﷲ ﻳﺴﺘﻬﺰﺉ ﲠﻢ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬ﻭﻫﻮ ﺧﺎﺩﻋﻬﻢ‬
‫ﻭﺃﺻﻞ ﺍﳌﻜﺮ ﰲ ﺍﻟﻠﻐﺔ ﺍﻻﺣﺘﻴﺎﻝ ﻭﺍﳋﺪﺍﻉ‪ ،‬ﺣﻜﺎﻩ ﺍﺑﻦ ﻓﺎﺭﺱ ﻭﻋﲆ ﻫﺬﺍ ﻓﻼ ﻳﺴﻨﺪ ﺇﱃ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﻻ ﻋﲆ ﻃﺮﻳﻖ ﺍﳌﺸﺎﻛﻠﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪:‬ﺧﱪ ﺍﳋﺪﺍﻉ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪(:‬ﳜﺎﺩﻋﻮﻥ ﺍﷲ ﻭﻫﻮ ﺧﺎﺩﻋﻬﻢ((ﺍﻟﻨﺴﺎﺀ‪(240:‬‬
‫ﰲ ﺗﻔﺴﲑ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻟﻠﺴﻴﻮﻃﻲ (‪ (719/2‬ﻗﺎﻝ ﳎﺎﻫﺪ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﺍﻟﺴﺪﻱ ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻫﻮ ﺧﺎﺩﻋﻬﻢ(‪:‬ﻳﻌﻄﻴﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻧﻮﺭ ﹰﺍ ﻳﻤﺸﻮﻥ ﻓﻴﻪ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻛﲈ‬
‫ﻛﺎﻧﻮﺍ ﻣﻌﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺛﻢ ﻳﺴﻠﺒﻬﻢ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﻓﻴﻄﻔﺌﻪ ﻓﻴﺒﻘﻮﻥ ﰲ ﻇﻠﻤﺘﻬﻢ‪ .‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ‬
‫ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺍﳊﺴﻦ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ‪)5/334).‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﺄﻭﻳﻞ ﺫﻟﻚ‪:‬ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﳜﺎﺩﻋﻮﻥ ﺍﷲ ﺑﺈﺣﺮﺍﺯﻫﻢ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ‬
‫ﺑﻨﻔﺎﻗﻬﻢ ﻭﺍﷲ ﺧﺎﺩﻋﻬﻢ ﺑﲈ ﺣﻜﻢ ﻓﻴﻬﻢ ﻣﻦ ﻣﻨﻊ ﺩﻣﺎﺋﻬﻢ ﺑﲈ ﺃﻇﻬﺮﻭﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻣﻦ ﺍﻻﻳﲈﻥ‬
‫ﻣﻊ ﻋﻠﻤﻪ ﺑﺒﺎﻃﻦ ﺿﲈﺋﺮﻫﻢ ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﻟﻜﻔﺮ ﺍﺳﺘﺪﺭﺍﺟ ﹰﺎ ﻣﻨﻪ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺘﻰ ﻳﻠﻘﻮﻩ‬
‫ﰲ ﺍﻵﺧﺮﺓ ﻓﻴﻮﺭﺩﻫﻢ ﺑﲈ ﺍﺳﺘﺒﻄﻨﻮﺍ ﻣﻦ ﺍﻟﻜﻔﺮ ﻧﺎﺭ ﺟﻬﻨﻢ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﰲ ﺗﻔﺴﲑﻩ‬
‫(‪،(288/4‬ﻭ ﺍﺑﻦ ﻛﺜﲑ (‪ ،(417/2‬ﻭﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪.(529/1‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‪:‬ﺧﱪ ﺍﻟﻨﺴﻴﺎﻥ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪(:‬ﻓﺎﻟﻴﻮﻡ ﻧﻨﺴﺎﻫﻢ((ﺍﻷﻋﺮﺍﻑ‪. (51:‬‬

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 ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻧﺴﻮ ﺍﷲ ﻓﻨﺴﻴﻬﻢ((ﺍﻟﺘﻮﺑﺔ‪. (67:‬‬
‫ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻟﻠﺴﻴﻮﻃﻲ (‪:470/3‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻓﺎﻟﻴﻮﻡ ﻧﻨﺴﺎﻫﻢ ﻛﲈ ﻧﺴﻮﺍ ﻟﻘﺎﺀ ﻳﻮﻣﻬﻢ‬
‫ﻫﺬﺍ(ﺃﻱ ﻧﱰﻛﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ﻛﲈ ﺗﺮﻛﻮﺍ ﻟﻘﺎﺀ ﻳﻮﻣﻬﻢ ﻫﺬﺍ‪ .‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ‬
‫ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﺗﻢ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﺳﲈﺀ ﻭﺍﻟﺼﻔﺎﺕ‪.‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﳎﺎﻫﺪ ﻭﺍﻟﺴﺪﻱ ﻛﺬﺍ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ (‪:(202/8‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﻓﺎﻟﻴﻮﻡ ﻧﻨﺴﺎﻫﻢ(ﺃﻱ ﻧﱰﻛﻬﻢ ﰲ ﺍﻟﻌﺬﺍﺏ‬
‫ﺍﳌﺒﲔ ﺟﻴﺎﻋ ﹰﺎ ﻋﻄﺎﺷﺎ‪.‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ (‪ .(72/7‬ﻭﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪.(379/2‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ‪:‬ﺧﱪ ﺍﻟﺴﺨﺮﻳﺔ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﺳﺨﺮ ﺍﷲ ﻣﻨﻬﻢ((ﺍﻟﺘﻮﺑﺔ‪. (79:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ )‪ )3/431‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﺳﺨﺮ ﺍﷲ ﻣﻨﻬﻢ(ﻣﻦ ﺑﺎﺏ ﺍﳌﻘﺎﺑﻠﺔ ﻋﲆ ﺳﻮﺀ‬
‫ﺻﻨﻴﻌﻬﻢ ﻭﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﺑﺎﳌﺆﻣﻨﲔ ﻷﻥ ﺍﳉﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ ﻓﻌﺎﻣﻠﻬﻢ ﻣﻌﺎﻣﻠﺔ ﻣﻦ‬
‫ﺳﺨﺮ ﻣﻨﻬﻢ ﺍﻧﺘﺼﺎﺭ ﹰﺍ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﺳﺨﺮ ﺍﷲ ﻣﻨﻬﻢ(ﺃﻱ ﺟﺎﺯﺍﻫﻢ ﻋﲆ ﻣﺎ ﻓﻌﻠﻮﻩ ﻣﻦ‬
‫ﺍﻟﺴﺨﺮﻳﺔ ﺑﺎﳌﺆﻣﻨﲔ ﺑﻤﺜﻞ ﺫﻟﻚ ﺑﺄﻥ ﺃﻫﺎﳖﻢ ﻭﺃﺫﳍﻢ ﻭﻋﺬﲠﻢ‪ ،‬ﻭﺍﻟﺘﻌﺒﲑ ﺑﺬﻟﻚ ﻣﻦ ﺑﺎﺏ‬
‫ﺍﳌﺸﺎﻛﻠﺔ‪ .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪.(385/2‬‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻟﻌﺎﴍ‪:‬ﺧﱪ ﺍﻻﺳﺘﻮﺍﺀ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﺛﻢ ﺍﺳﺘﻮ￯ ﻋﲆ‬
‫ﺍﻟﻌﺮﺵ((ﺍﻷﻋﺮﺍﻑ‪(54:‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﺍﻟﺮﲪﻦ ﻋﲆ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮ￯((ﻃﻪ‪. (5:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ‪ ":‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻫﻮ ﺑﻤﻌﻨﻰ ﺍﺳﺘﻮﺍﺀ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ "‬
‫‪.‬ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ (‪.(63/11‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ‪ ":‬ﺍﻻﺳﺘﻮﺍﺀ ﺍﻹﻗﺒﺎﻝ ﻋﲆ ﺍﻟﴚﺀ ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ﻭﺍﻟﻔﺮﺍﺀ ﻭﻗﻴﻞ ﻫﻮ‬
‫ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳌﻠﻚ ﻭﺍﻟﺴﻠﻄﺎﻥ"‪ .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪.(357/3‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ (‪ ":(113،114‬ﻭﺍﻟﺼﺤﻴﺢ‬
‫ﻋﻨﺪﻧﺎ ﺗﺄﻭﻳﻞ ﺍﻟﻌﺮﺵ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻤﻌﻨﻰ ﺍﳌﻠﻚ‪ ،‬ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﺍﳌﻠﻚ ﻣﺎ ﺍﺳﺘﻮ￯ ﻷﺣﺪ‬
‫ﻏﲑﻩ ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﺮﺏ‪:‬ﺛﻞ ﻋﺮﺵ ﻓﻼﻥ ﺇﺫﺍ ﺫﻫﺐ ﻣﻠﻜﻪ‪.‬‬
‫ﻗﻠﺖ ‪:‬ﺇﻻ ﺃﻧﻨﺎ ﻻ ﻧﻨﻜﺮ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﻤﻌﻨﻰ ﺍﺳﺘﻮﱃ ﺇﺫﺍ ﻛﺎﻥ ﺑﻤﻌﻨﻰ ﺍﻻﻗﺘﺪﺍﺭ ﺃﻭ ﺑﻤﻌﻨﻰ‬
‫ﺍﳍﻴﻤﻨﺔ ﻷﻥ ﺍﳌﻠﻚ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺎﻻﻗﺘﺪﺍﺭ ﻭﺍﳍﻴﻤﻨﺔ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻧﺠﺰﻡ ﺑﺎﳌﻌﻨﻰ ﻭﻧﻔﻮﺽ‬
‫ﺫﻟﻚ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﲨﺎﻋﺔ‪:‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍﺳﺘﻮ￯ ﺗﻌﲔ ﻣﻌﻨﻰ ﺍﻻﺳﺘﻴﻼﺀ ﻭﺍﻟﻘﻬﺮ ﻻ ﺍﻟﻘﻌﻮﺩ ﺇﺫ ﻟﻮ ﻛﺎﻥ‬
‫ﺗﻌﺎﱃ ﻭﺟﻮﺩﻩ ﻣﻜﺎﻧﻴ ﹰﺎ ﺃﻭ ﺯﻣﻨﻴ ﹰﺎ ﻟﻠﺰﻡ ﻗﺪﻡ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺗﻘﺪﻣﻬﲈ ﻋﻠﻴﻪ ﻭﻛﻼﳘﺎ ﺑﺎﻃﻞ‪.‬‬
‫ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ (‪.(46‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳊﺎﺩﻱ ﻋﴩ‪:‬ﺧﱪ ﺍﳌﻌﻴﺔ‬

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 ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﲈ ﻛﻨﺘﻢ((ﺍﳊﺪﻳﺪ‪(4:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‪:‬ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﲈ ﻛﻨﺘﻢ(ﻣﻌﻨﺎﻩ ﺑﻘﺪﺭﺗﻪ ﻭﻋﻠﻤﻪ ﻭﺇﺣﺎﻃﺘﻪ‬
‫ﻭﻫﺬﻩ ﺁﻳﺔ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﲆ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻓﻴﻬﺎ ﻭﺃﳖﺎ ﳐﺮﺟﺔ ﻋﻦ ﻣﻌﻨﻰ ﻟﻔﻈﻬﺎ ﺍﳌﻌﻬﻮﺩ‬
‫ﻭﺩﺧﻞ ﰲ ﺍﻹﲨﺎﻉ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻛﻠﻪ ﺑﻤﻌﻨﻰ ﺃﻥ ﹸﻳ ﹺﻤ ﱠﺮ ﻭﻳﺆﻣﻦ ﺑﻪ ﻭﻻ ﻳﻔﴪ ﻓﻘﺪ‬
‫ﺃﲨﻌﻮﺍ ﻋﲆ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﻟﺒﻴﺎﻥ ﻭﺟﻮﺏ ﺇﺧﺮﺍﺟﻬﺎ ﻋﻦ ﻇﺎﻫﺮﻫﺎ‪ .‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ‬
‫ﺍﻟﺜﻮﺭﻱ‪:‬ﻣﻌﻨﺎﻩ؛ ﻋﻠﻤﻪ ﻣﻌﻜﻢ‪ ،‬ﻭﺗﺄﻭﳍﻢ ﻫﺬﻩ ﺣﺠﺔ ﻋﻠﻴﻬﻢ ﰲ ﻏﲑﻫﺎ‪ .‬ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ‬
‫(‪.(399/15‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﲈ ﻛﻨﺘﻢ(ﻗﺎﻝ ﻋﺎﱂ ﺑﻜﻢ‬
‫ﺃﻳﻨﲈ ﻛﻨﺘﻢ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﺗﻢ ﰲ ﺗﻔﺴﲑﻩ ﻛﺬﺍ ﰲ ﺍﻟﺪﺭ ‪)8/49).‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﲨﺎﻋﺔ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ (ﺹ‪ (76‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﲈ‬
‫ﻛﻨﺘﻢ(ﺍﻋﻠﻢ ﺃﻥ ﺇﺿﺎﻓﺔ ﺻﻔﺔ ﺍﻟﺮﺏ ﺑﺎﳌﺴﺎﻓﺔ ﳏﺎﻝ‪ ،‬ﻛﲈ ﺗﻘﺪﻡ ﻓﻮﺟﺐ ﺗﺄﻭﻳﻠﻬﺎ ﺑﲈ ﻧﻘﻠﺘﻪ‬
‫ﺍﻷﺋﻤﺔ ﻭﺍﻟﺴﻠﻒ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ ﻭﻫﻮ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻌﻴﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻻ ﺍﳌﻜﺎﻥ‬
‫ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ‪:‬ﻋﻠﻤﻪ ﻭﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ ﻗﺪﺭﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﲏ ﻋﴩ‪:‬ﺧﱪ ﺍﳉﻨﺐ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﺃﻥ ﺗﻘﻮﻝ ﻧﻔﺲ ﻳﺎ ﺣﴪﺗﻰ ﻋﲆ ﻣﺎ ﻓﺮﻃﺖ ﰲ ﺟﻨﺐ ﺍﷲ((ﺍﻟﺰﻣﺮ‪(56:‬‬
‫ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻟﻠﺴﻴﻮﻃﻲ (‪:)241/7‬‬
‫ﻋﻦ ﳎﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ (ﻳﺎ ﺣﴪﺗﻰ ﻋﲆ ﻣﺎ ﻓﺮﻃﺖ ﰲ ﺟﻨﺐ ﺍﷲ(ﻗﺎﻝ‪:‬ﰲ ﺫﻛﺮ ﺍﷲ‪،‬‬
‫ﺃﺧﺮﺟﻪ ﺁﺩﻡ ﺍﺑﻦ ﺃﰊ ﺇﻳﺎﺱ ﻭﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﺳﲈﺀ‬

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 ‫ﻭﺍﻟﺼﻔﺎﺕ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ ‪:‬ﻣﻌﻨﺎﻩ ﻋﲆ ﻣﺎ ﺿﻴﻊ ﻣﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ‪ ،‬ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻛﺬﺍ‬
‫ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ (‪.(241/7‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ (‪:(19/24‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻋﲆ ﻣﺎ ﻓﺮﻃﺖ ﰲ ﺟﻨﺐ ﺍﷲ(ﻳﻘﻮﻝ‬
‫ﻋﲆ ﻣﺎ ﺿﻴﻌﺖ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﲈ ﺃﻣﺮﲏ ﺍﷲ ﺑﻪ ﻭﻗﴫﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﺑﻨﺤﻮ‬
‫ﺍﻟﺬﻱ ﻗﻠﻨﺎ ﰲ ﺫﻟﻚ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﺛﻢ ﺭﻭ￯ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﻣــﺠﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﰲ‬
‫ﺟﻨــﺐ ﺍﻟﻠــﻪ ﻳﻘﻮﻝ ‪:‬ﰲ ﺃﻣﺮ ﺍﷲ‪.‬‬
‫ﻭﲠﺬﺍ ﺍﳌﻌﻨﻰ ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﰲ ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ (‪.(97/14‬‬
‫ﻭﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ (‪ ،(471/4‬ﻭﺍﺑﻦ ﲨﺎﻋﺔ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ (ﺹ‪.(67-66‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻋﴩ‪:‬ﺧﱪ ﺍﻟﻐﻀﺐ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﻭﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻪ((ﺍﻟﻨﺴﺎﺀ‪(93:‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻣﻦ ﻟﻌﻨﻪ ﺍﷲ ﻭﻏﻀﺐ ﻋﻠﻴﻪ((ﺍﳌﺎﺋﺪﺓ‪. (60:‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ((ﺍﻟﻔﺘﺢ‪(6:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ(‪ (330/6‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻭﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ(ﺃﻱ ﺃﺑﻌﺪﻫﻢ ﻣﻦ ﺭﲪﺘﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(:‬ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻪ(ﺃﻱ ﺟﻌﻞ ﺟﺰﺍﺀﻩ‬
‫ﺟﻬﻨﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﲨﺎﻋﺔ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ (ﺹ‪:(71‬ﺍﻋﻠﻢ ﱠ‬
‫ﺃﻥ ﺍﻟﻐﻀﺐ ﻓﻴﻨﺎ ﻟﻪ ﻣﺒﺪﺃ ﻭﻏﺎﻳﺔ‪،‬‬
‫ﻓﻤﺒﺪﺃﻩ ﺣﻘﻴﻘﺔ ﻏﻠﻴﺎﻥ ﺍﻟﺪﻡ ﻋﻨﺪ ﻣﺮﺍﺭﺓ ﺍﻟﻐﻴﻆ ﻹﺭﺍﺩﺓ ﺍﻧﺘﻘﺎﻡ ﺑﺎﳌﻐﻀﻮﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺮﺏ‬

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 ‫ﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻦ ﺍﻟﻐﻠﻴﺎﻥ ﺃﻱ ﻣﻦ ﻣﺒﺪﺃ ﺍﻟﻐﻴﻆ ﻓﻮﺟﺐ ﺗﺄﻭﻳﻠﻪ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﻏﺎﻳﺘﻪ ﻭﻫﻮ‬
‫ﺍﻻﻧﺘﻘﺎﻡ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﻋﴩ‪:‬ﺧﱪ ﺍﻟﻔﺮﺍﻍ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪(::‬ﺳﻨﻔﺮﻍ ﻟﻜﻢ ﺃ ﹼﻳﻪ ﺍﻟﺜﻘﻼﻥ((ﺍﻟﺮﲪﻦ‪(31:‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﺳﻨﻔﺮﻍ ﻟﻜﻢ ﺃ ﹼﻳﻪ ﺍﻟﺜﻘﻼﻥ(ﻗﺎﻝ ﻫﺬﺍ‬
‫ﻭﻋﻴﺪ ﻣﻦ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻭﻟﻴﺲ ﺑﺎﷲ ﺷﻐﻞ‪.‬‬
‫ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﺗﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﺳﲈﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻛﺬﺍ ﰲ‬
‫ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ (‪.(701/7‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ(‪:(136/27‬ﻭﺃﻣﺎ ﺗﺄﻭﻳﻠﻪ ﻓﺈﻧﻪ ﻭﻋﻴﺪ ﻣﻦ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻭﲥﺪﻳﺪ‬
‫ﻷﺗﻔﺮﻏﻦ ﻟﻚ‪ ،‬ﻭﺳﺄﻓﺮﻍ ﻟﻚ‬
‫ﱠ‬ ‫ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﺍﻟﺬﻱ ﻳﺘﻬﺪﺩ ﻏﲑﻩ ﻭﻳﺘﻮﻋﺪﻩ ﻋﻦ ﻋﻘﺎﺑﻪ‬
‫ﺑﻤﻌﻨﻰ ﺃﻋﺎﻗﺒﻚ ﻭﻗﺪ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻟﻠﺬﻱ ﻻ ﺷﻐﻞ ﻟﻪ ﻗﺪ ﻓﺮﻏﺖ ﱄ ﻭﻗﺪ ﻓﺮﻏﺖ ﻟﺸﺘﻤﻲ‬
‫ﺃﻱ ﺃﺧﺬﺕ ﻣﻨﻲ ﻭﺍﺣﺘﻠﺖ ﻋﲇ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺟﻞ ﺛﻨﺎﺅﻩ ( ﺳﻨﻔﺮﻍ ﻟﻚﻡ ‪ ،‬ﺃﻱ‬
‫ﺳﻨﺤﺎﺳﺒﻜﻢ ﻭﻧﺄﺧﺬ ﰲ ﺃﻣﺮﻛﻢ ﺃﳞﺎ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻓﻨﻌﺎﻗﺐ ﺃﻫﻞ ﺍﳌﻌﺎﴆ ﻭﻧﺜﻴﺐ ﺃﻫﻞ‬
‫ﺍﻟﻄﺎﻋﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﰲ ﺗﻔﺴﲑﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪(:‬ﺳﻨﻔﺮﻍ ﻟﻜﻢ ﺃ ﹼﻳﻪ ﺍﻟﺜﻘﻼﻥ(‪:‬ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﺇﺗﻴﺎﻥ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻗﺪﺭ ﻓﻴﻪ ﻭﻗﴣ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﺃﻣﻮﺭ ﻋﺒﺎﺩﻩ ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻴﺲ‬
‫ﺍﳌﻌﻨﻰ ﺃﻥ ﺛﻢ ﺷﻐ ﹰ‬
‫ﻼ ﻳﺘﻔﺮﻍ ﻣﻨﻪ‪ ،‬ﻭﺇﻧﲈ ﻫﻲ ﺇﺷﺎﺭﺓ ﻭﻭﻋﻴﺪ‪ .‬ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ (‪.(335/15‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﰲ ﺗﺄﻭﻳﻠﻬﺎ‪:‬ﻫﺬﺍ ﻭﻋﻴﺪ ﺷﺪﻳﺪ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻠﺠﻦ‬
‫ﻭﺍﻹﻧﺲ ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺍﻻﻋﺮﺍﰊ ﻭﺃﺑﻮ ﻋﲇ ﺍﻟﻔﺎﺭﳼ‪:‬ﺇﻥ ﺍﻟﻔﺮﺍﻍ ﻫﺎﻫﻨﺎ‬

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 ‫ﻟﻴﺲ ﻫﻮ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺷﻐﻞ ﻭﻟﻜﻦ ﺗﺄﻭﻳﻠﻪ ﺍﻟﻘﺼﺪ ﺃﻱ ﺳﻨﻘﺼﺪ ﳊﺴﺎﺑﻜﻢ‪ .‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‬
‫(‪.(136/5‬‬

‫ﺍﳋﺎﲤــــﺔ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺍﻟﻔﺎﺗﺢ ﺍﳋﺎﺗﻢ ﺳﻴﺪﻧﺎ‬
‫ﳏﻤﺪ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﺠﻲ ﺍﻷﻣﻢ ﻣﻦ ﺍﻟﻐﻮﺍﻳﺎﺕ‪ ،‬ﺑﺎﻟﻨﺼﺎﺋﺢ ﻭﺍﻟﻮﺻﺎﻳﺎ‬
‫ﻭﺍﻟﻌﻈﺎﺕ‪ ،‬ﻭﻫﺎﺃﻧﺬﺍ ﺃﲤﻢ ﻟﻠﻤﺴﱰﺷﺪ ﻭﺃﺑﲔ ﻟﻠﻄﺎﻟﺐ ﻣﺎ ﺳﺄﻝ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻴﺤﺔ ﺍﳌﻮﺟﺰﺓ‬
‫ﺍﻟﺘﻲ ﺃﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﺴﻠﻒ ﻭﺃﺋﻤﺔ ﺍﳋﻠﻒ ﰲ ﺍﻟﺬﺍﺕ ﻭﺍﻟﻨﻌﻮﺕ ﺍﻟﻌﻠﻴﺔ ﻭﺃﳖﺎ‬
‫ﺫﺍﺕ ﻻ ﻛﺎﻟﺬﻭﺍﺕ ﻓﻠﻴﺲ ﻛﻤﺜﻠﻬﺎ ﳾﺀ‪ ،‬ﺛﻢ ﻋﺮﺟﺖ ﻋﲆ ﺫﻛﺮ ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﻌﻠﻴﺔ ﻭﺑﻴﻨﺖ‬
‫ﻭﺭﻭﺩ ﺍﻟﻨﻌﻮﺕ ﺃﻭ ﺍﻷﺧﺒﺎﺭ ﺍﻹﺿﺎﻓﻴﺔ ﺑﲈ ﻗﺮﺭﻩ ﺃﺋﻤﺔ ﺍﻟﺪﻳﻦ ﺍﳌﺠﻤﻊ ﻋﲆ ﺇﻣﺎﻣﺘﻬﻢ ﻭﻣﺎ ﺃﻭﻟﻪ‬
‫ﺟﻬﺎﺑﺬﺓ ﺍﳌﻔﴪﻳﻦ ﻟﻶﻳﺎﺕ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ ،‬ﻓﺎﺗﻀﺤﺖ ﺑﺬﻟﻚ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺯﺍﻟﺖ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﳌﺮﻳﺪ ﺍﳊﻖ ﻭﺳﺎﻟﻚ ﻃﺮﻳﻖ ﺍﻟﺮﺷﺎﺩ‪ ،‬ﻣﻌﺘﻤﺪ ﹰﺍ ﰲ ﺍﻟﻨﻘﻞ ﻋﲆ ﻛﺘﺎﺏ " ﺗﺼﺤﻴﺢ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﺍﻟﻌﻘﺪﻳﺔ ﻭﳐﺘﴫﻩ" ﻣﻊ ﺑﻌﺾ ﺍﻟﺰﻳﺎﺩﺍﺕ ﺍﻟﺘﻮﺿﻴﺤﻴﺔ ﺍﻟﺘﻲ ﱂ ﺗﺮﺩ ﰲ ﺍﻷﺻﻞ ﻭﳐﺘﴫﻩ‬
‫ﺭﺍﺟﻴ ﹰﺎ ﻣﻦ ﺍﷲ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﻳﺮﺷﺪ ﲠﺬﻩ ﺍﻟﻨﺼﻴﺤﺔ ﻣﺮﻳﺪ ﺍﳊﻖ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻳﺪﺣﺾ ﺃﺭﺑﺎﺏ‬
‫ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻌﻨﺎﺩ ﺇﻧﻪ ﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ‪ ،‬ﻭﺑﺎﻟﻨﻮﺍﻳﺎ ﺑﺼﲑ‪.‬‬

‫ﻭﺻﲆ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﲆ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﺍﻟﻔﺎﺗﺢ ﺍﳋﺎﺗﻢ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

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