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سل الحسام والسيف على مثبتي الحد والجسمية والجلوس والكيف
سل الحسام والسيف على مثبتي الحد والجسمية والجلوس والكيف
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
ﺍﻋﻠﻢ ﺭﲪﻚ ﺍﷲ ﺃﻥ ﺍﺴﻤﺔ ﺯﺍﺩﺕ ﺷﻮﻛﺘﻬﺎ ﰲ ﺯﻣﻨﻨﺎ ﻭﻋﺼﺮﻧﺎ ﻫﺬﺍ ﺑﺴﺒﺐ ﻗـﻮﺓ
ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﻟﺪﺍﻋﻤﺔ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﻔﺮﻗﺔ ﺑﻜﻞ ﺍﻟﻮﺳـﺎﺋﻞ ﻓﻤﻜﻨـﺖ ﳍـﺎ ﰲ
ﺍﻷﺭﺽ ﺑﻘﻮﺓ ﻭﻧﻔﻮﺫ ﺳﻠﻄﺎﺎ ﻣﻦ ﺍﳌﺎﻝ ﻭﺍﻟﺸﻮﻛﺔ ﺩﺍﺧـﻞ ﺣـﺪﻭﺩﻫﺎ ﰲ ﺍﻟﺴـﻠﻄﺔ
ﻭﺍﻟﺒﻄﺶ ﻭﻣﻨﺎﺑﺬﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺗﻌﻘﺒﻬﻢ ﰲ ﺃﻣﺎﻛﻦ ﻧﻔﻮﺫﻫـﺎ ﻭﺍﻟﺘﻬﺪﻳـﺪ ﻭﺍﻟﻮﻋﻴـﺪ
ﻓﺄﺣﻜﻤﺖ ﺳﻴﻄﺮﺎ 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 ﻭﻋﻘﻴﺪﻢ 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 ﻭﺣﺴﺎﺎ ﻭﻋﻘﺎﺎ ﻭﺛﻮﺍﺎ ﻓﻴﻐﻔﺮ ﳌﻦ ﻳﺸﺎﺀ ﻣـﻦ
ﺍﳌﺬﻧﺒﲔ ﻭﻳﻌﺬﺏ ﻣﻨﻬﻢ ﻣﻦ ﻳﺸﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﻭﻟﻴﺲ ﳎﻴﺌﻪ ﺣﺮﻛﺔ ﻭﻻ ﺯﻭﺍﻻ ﻭﺇﳕـﺎ
ﻳﻜﻮﻥ ﺍﻲﺀ 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 ﺃـﻢ ﻻ
ﻳﺮﻳﺪﻭﻥ ﺑﻘﻮﳍﻢ ﺟﺎﺀﺕ ﺯﻳﺪﺍ ﺍﳊﻤﻰ ﺃﺎ 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 ﻭﺇـﻢ ﻋﻄﻠـﻮﺍ
ﻭﺃﺑﻄﻠﻮﺍ ﻓﻘﺎﻟﻮﺍ ﻻ ﻋﻠﻢ ﷲ ﻭﻻ ﻗﺪﺭﺓ ﻭﻻ ﲰﻊ ﻭﻻ ﺑﺼﺮ ﻭﻻ ﺣﻴﺎﺓ ﻭﻻ ﺑﻘـﺎﺀ ﻭﻻ
ﺇﺭﺍﺩﺓ ﻭﻗﺎﻟﺖ ﺍﳊﺸﻮﻳﺔ ﻭﺍﺴﻤﺔ 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 ﻭﺍﺴﻤﺔ
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 ﺍﺴﻤﺔ 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 ﺍﺴﻤﺔ 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 ﺍﻮﺱ 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
ﺍﻮﺱ 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 ﺍﻮﺱ 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 ﺫﺍﻢ 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
ﺍﺟﺎﺯﺎ 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 ﻭﺍﺗﻘﺎﺎ 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 ﺍﻛﺴﺎﻢ ﻓﻤﻦ ﺯﻋﻢ ﺍﻥ ﺍﻟﻌﺒﺎﺩ ﺧﺎﻟﻘﻮﻥ ﻻﻛﺴﺎﻢ 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 ﻷﺎ 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 ﻷﺎ 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
ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺑﻪ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻋﻨﺪ ﺗﺮﲨﺔ ﹶﺃﺑﻲ ﺑ ﹾﻜ ﹴﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ،
ﻆ ﺍﻟﻨﺎﻗـﺪ،
ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﺼﻔﺎ ،ﻗﺎﻝ :ﺍ ِﻹﻣﺎ ﻡ ﺍ َﻷ ﻭ ﺣﺪ ،ﺍﻟ ﻌﻼﱠ ﻣ ﹸﺔ ﺍ ﹸﳌ ﹾﻔﺘﻲ ،ﺍﳊﹶـﺎ ﻓ ﹸ
ﺖ ﺑ ﹺﻦ ﹶﺃ ﺣﻤـ ﺪ ﺑـ ﹺﻦ ﻣﻬـ ﺪﻱ
ﺙ ﺍﻟ ﻮ ﹾﻗﺖ ،ﹶﺃﺑﻮ 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 :-ﻣـﺎ
ﳊﻔﱠﺎﻅ ،ﹸﻗﻠﹾـ
ﺐ ﺍﻟﺘﺼﺎﹺﻧ ﻴﻒ ،ﻭﺧﺎ ﹶﲤ ﹸﺔ ﺍ ﹸ
ﺍﻟﺒ ﻐﺪﺍ ﺩﻱ ،ﺻﺎ ﺣ
ﻆ ﻭﺃﹶﻭﺳ ﻊ ﺭﺣﻠﹶﺔ ﻭ ﺣ ﺪﻳﺜﹰﺎ ﻭ ﻣ ﻌ ﹺﺮﻓﹶﺔ .ﹶﺃ ﺧﺒ ﺮﻧﺎ
ﺐ ﹺﺑﻤﻔﺘﻘﺮ ﹺﺇﻟﹶﻰ ﺍﻟﺼ ﻮ ﹺﺭﻱ ،ﻫ ﻮ ﹶﺃ ﺣ ﹶﻔ ﹸ
ﳋ ﻄ ﻴ
ﺍﹶ
ﻀ ﹺﻞ ﺍ ﹶﳍ ﻤﺪﺍﹺﻧﻲ ،ﹶﺃ ﺧﺒ ﺮﻧﺎ ﹶﺃﺑﻮ ﻃﹶﺎ ﻫ ﹴﺮ ﺍﻟﺴـ ﹶﻠ ﻔﻲ،
ﳋﻼﱠﻝ ،ﹶﺃ ﺧﺒ ﺮﻧﺎ ﹶﺃﺑﻮ ﺍﻟ ﹶﻔ
ﹶﺃﺑﻮ ﻋ ﻠﻲ ﺑ ﻦ ﺍ ﹶ
ﳋ ﻄﻴﺐ ﻗﹶﺎ ﹶﻝَ :ﺃﻣﺎ
ﻆ ﹶﺃﺑﻮ ﺑ ﹾﻜ ﹴﺮ ﺍ ﹶ
ﺤﻤ ﺪ ﺑ ﻦ ﻣ ﺮ ﺯﻭﻕ ﺍﻟﺰ ﻋ ﹶﻔﺮﺍﹺﻧﻲ ،ﺣﺪﹶﺛﻨﺎ ﺍﳊﹶﺎ ﻓ ﹸ
ﹶﺃ ﺧﺒ ﺮﻧﺎ ﻣ
ﺐ ﺍﻟﺴﻠﹶﻒ
ﻱ ﻣ ﻨﻬﺎ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﺼﺤﺎﺡ ،ﻣ ﹾﺬ ﻫ
ﻼ ﻡ ﻓﻲ ﺍﻟﺼﻔﹶﺎﺕ ،ﹶﻓﹺﺈﻥﱠ ﻣﺎ ﺭ ﹺﻭ
ﺍﻟ ﹶﻜ ﹶ
ﺇﹺﺛﺒﺎﺗﻬﺎ ﻭﺇﹺﺟﺮﺍ ﺅﻫﺎ ﻋﻠﹶﻰ ﻇﻮﺍﻫﺮﻫﺎ ،ﻭﻧ ﹾﻔ ﻲ ﺍﻟ ﹶﻜ ﻴ ﻔﻴﺔ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻋ ﻨﻬﺎ ،ﻭ ﹶﻗ ﺪ ﻧﻔﹶﺎﻫﺎ ﹶﻗ ﻮﻡ،
ﺿﺮﺏ ﻣ ﻦ
ﻚ ﹺﺇﻟﹶﻰ
ﺨ ﺮﺟﻮﺍ ﻓﻲ ﹶﺫﻟ
ﹶﻓﺄﹶﺑﻄﻠﹸﻮﺍ ﻣﺎ ﺃﹶﺛﺒﺘ ﻪ ﺍﷲ ،ﻭﺣﻘﻘﻬﺎ ﹶﻗ ﻮ ﻡ ﻣﻦ ﺍ ﹸﳌ ﹾﺜﺒﹺﺘﲔ ،ﹶﻓ
ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻜﻴﻴﻒ ،ﻭﺍﻟﻘﺼ ﺪ ﹺﺇﻧﻤﺎ ﻫ ﻮ ﺳ ﹸﻠﻮﻙ ﺍﻟﻄﹼﺮﹺﻳﻘﹶﺔ ﺍﳌﺘﻮﺳﻄﹶﺔ ﺑ ﻴ ﻦ ﺍﻷَﻣـ ﹺﺮﻳﻦ،
ﺻ ﹸﻞ ﻓﻲ ﻫﺬﹶﺍ ﹶﺃﻥﱠ ﺍﻟ ﹶﻜﻼﹶﻡ ﻓﻲ
ﻭﺩﻳ ﻦ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﺑ ﻴ ﻦ ﺍﻟﻐﺎﻟﻲ ﻓ ﻴ ﻪ ﻭﺍﳌﹸﻘﺼﺮ ﻋ ﻨ ﻪ .ﻭﺍ َﻷ
ﻚ ﺣ ﹾﺬ ﻭ ﻩ ﻭﻣﺜﹶﺎﻟﹸﻪ ،ﹶﻓﹺﺈﺫﹶﺍ ﻛﹶـﺎ ﹶﻥ
ﻉ ﺍﻟ ﹶﻜﻼﹶﻡ ﻓﻲ ﺍﻟﺬﱠﺍﺕ ،ﻭﻳﺤﺘﺬﹶﻯ ﻓﻲ ﹶﺫﻟ
ﺍﻟﺼﻔﹶﺎﺕ ﹶﻓ ﺮ
ﻚ
ﺕ ﹶﻛ ﻴ ﻔﻴﺔ ،ﹶﻓ ﹶﻜ ﹶﺬﻟ
ﺕ ﻭ ﺟ ﻮ ﺩ ﹶﻻ ﹺﺇﹾﺛﺒﺎ
ﺕ ﺭﺏ ﺍﻟﻌﺎﻟﻤﲔ ﹺﺇﻧﻤﺎ ﻫ ﻮ ﹺﺇﹾﺛﺒﺎ
ﻣﻌ ﹸﻠ ﻮﻣﺎ ﺃﹶﻥ ﹺﺇﹾﺛﺒﺎ
ﷲ ﻳﺪ
ﺕ ﲢﺪﻳ ﺪ ﻭﺗﻜﻴﻴﻒ .ﹶﻓﹺﺈﺫﹶﺍ ﹸﻗ ﹾﻠﻨﺎِ :
ﺕ ﻭ ﺟ ﻮ ﺩ ﹶﻻ ﹺﺇﹾﺛﺒﺎ
ﺻﻔﹶﺎﺗﻪ ﹺﺇﻧ ﻤﺎ ﻫ ﻮ ﹺﺇﹾﺛﺒﺎ
ﺕ
ﹺﺇﹾﺛﺒﺎ
ﺴﻪ ،ﻭ ﹶﻻ ﻧ ﹸﻘﻮﻝ :ﹺﺇﻥﱠ ﻣ ﻌﻨﻰ ﺍﻟﻴـﺪ
ﺕ ﺃﹶﺛﺒﺘﻬﺎ ﺍﷲ ﻟﻨ ﹾﻔ ِ
ﺻﻔﹶﺎ
ﻭ ﺳﻤﻊ ﻭﺑﺼﺮ ،ﹶﻓﹺﺈﻧﻤﺎ ﻫ ﻲ
ﺍﻟﻘﺪﺭﺓ ،ﻭ ﹶﻻ ﹺﺇﻥﱠ ﻣ ﻌﻨﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ :ﺍﻟ ﻌﻠﹾﻢ ،ﻭ ﹶﻻ ﻧ ﹸﻘﻮﻝ :ﹺﺇﻧﻬﺎ ﺟـﻮﺍﺭﺡ .ﻭ ﹶﻻ
ﺕ ﻟﻠﻔﻌـﻞ،
ﺸﺒ ﻬﻬﺎ ﺑﹺﺎﻷَﻳﺪﻱ ﻭﺍ َﻷ ﺳﻤﺎﻉ ﻭﺍ َﻷﺑﺼﺎﺭ ﺍﻟﱠﺘﻲ ﻫـ ﻲ ﺟـﻮﺍﺭﺡ ﻭﺃﹶﺩﻭﺍ
ﻧ
ﻭﻧ ﹸﻘ ﻮ ﹸﻝ :ﹺﺇﻧﻤﺎ ﻭﺟﺐ ﺇﹺﺛﺒﺎﺗﻬﺎ َﻷﻥﱠ ﺍﻟﺘﻮﻗﻴﻒ ﻭﺭ ﺩ ﹺﺑﻬﺎ ،ﻭﻭﺟﺐ ﻧ ﻔ ﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻋ ﻨﻬـﺎ
ﺲ ﹶﻛ ﻤ ﹾﺜ ﻠ ﻪ ﺷ ﻲ ٌﺀ{ ]ﺍﻟﺸ ﻮﺭﻯ ) [11:ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻟﹶـ ﻪ ﹸﻛﻔﹸـﻮﺍ ﹶﺃﺣـﺪ
ﻟ ﹶﻘ ﻮﻟ 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 ﺍﺴﻤﺔ 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 ﻓﻲ ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ :ﻭﹶﺃﻣﺎ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ " ﹸﺛ ﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﺮﺵ " ﹶﻓﻠﻠﻨﺎ ﹺ
ﺲ ﻫﺬﹶﺍ ﻣ ﻮﺿﻊ ﺑﺴﻄﻬﺎ ﻭﹺﺇﻧﻤﺎ ﻧﺴﻠﻚ ﻓـﻲ ﻫـﺬﹶﺍ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤﻘﹶﺎﻡ ﻣﻘﹶﺎﻟﹶﺎﺕ ﹶﻛﺜﲑﺓ ﹺﺟﺪﺍ ﹶﻟﻴ
ﻱ ﻭﺍﻟﱠﻠﻴـﺚ ﺑـﻦ ﺳـﻌﺪ ﺴﻠﹶﻒ ﺍﻟﺼﺎﻟﺢ ﻣﺎﻟﻚ ﻭﺍﹾﻟﹶﺄ ﻭﺯﺍ ﻋ ﻲ ﻭﺍﻟﱠﺜ ﻮ ﹺﺭ ﺍﹾﻟ ﻤﻘﹶﺎﻡ ﻣ ﹾﺬﻫﺐ ﺍﻟ
ﲔ ﹶﻗ ﺪﳝﺎ ﻭ ﺣﺪﻳﺜﹰﺎ ﺴﻠ ﻤ
ﻭﺍﻟﺸﺎﻓ ﻌ ﻲ ﻭﹶﺃ ﺣﻤﺪ ﻭﹺﺇ ﺳﺤﺎﻕ ﺑﻦ ﺭﺍ ﻫ ﻮﻳ ﻪ ﻭ ﹶﻏﻴﺮﻫ ﻢ ﻣ ﻦ ﹶﺃﺋﻤﺔ ﺍﹾﻟ ﻤ
ﺸﺒﹺﻴﻪ ﻭﻟﹶﺎ ﺗ ﻌﻄﻴﻞ ﻭﺍﻟﻈﱠﺎﻫﺮ ﺍﹾﻟ ﻤﺘﺒﺎﺩﺭ ﺕ ﻣ ﻦ ﹶﻏﻴﺮ ﺗ ﹾﻜﻴﹺﻴﻒ ﻭﻟﹶﺎ ﺗ ﻭ ﻫ ﻮ ﹺﺇ ﻣﺮﺍﺭﻫﺎ ﹶﻛﻤﺎ ﺟﺎ َﺀ
ﺲ ﺸﺒﹺﻬ ﻪ ﺷﻲﺀ ﻣ ﻦ ﺧﻠﹾﻘﻪ ﻭ " ﻟﹶـﻴ ﲔ ﻣﻨ ﻔ ﻲ ﻋ ﻦ ﺍﻟﻠﱠﻪ ﹶﻓﹺﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳ
ﺸﺒ ﹺﻬ
ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﺫﻫﺎﻥ ﺍﹾﻟ ﻤ
ﺴﻤﻴﻊ ﺍﹾﻟﺒﺼﲑ " ﺑ ﹾﻞ ﺍﹾﻟﹶﺄﻣﺮ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄﺋ ﻤﺔ ﻣﻨ ﻬ ﻢ ﻧ ﻌﻴﻢ ﺑﻦ ﺣﻤﺎﺩ ﹶﻛ ﻤﹾﺜﻠ ﻪ ﺷﻲﺀ ﻭ ﻫ ﻮ ﺍﻟ
ﻒ ﺍﻟﻠﱠﻪ ﹺﺑ ﻪ ﺻ ﺤ ﺪ ﻣﺎ ﻭ ﻱ ﻗﹶﺎ ﹶﻝ ﻣ ﻦ ﺷﺒ ﻪ ﺍﻟﻠﱠﻪ ﹺﺑﺨ ﹾﻠ ﻘ ﻪ ﹶﻛ ﹶﻔ ﺮ ﻭ ﻣ ﻦ ﺟ
ﺨﺰﺍ ﻋ ﻲ ﺷﻴﺦ ﺍﹾﻟﺒﺨﺎ ﹺﺭ ﺍﹾﻟ
ﺖ ﻟﻠﱠـ ﻪ ﺸﺒﹺﻴﻪ ﹶﻓ ﻤ ﻦ ﹶﺃﹾﺛﺒ
ﻒ ﺍﻟﻠﱠﻪ ﹺﺑ ﻪ ﻧﻔﹾﺴﻪ ﻭﻟﹶﺎ ﺭﺳﻮﻟﻪ ﺗ ﺻ ﺲ ﻓﻴﻤﺎ ﻭ ﻧﻔﹾﺴﻪ ﻓﹶ ﹶﻘ ﺪ ﹶﻛ ﹶﻔ ﺮ ﻭﹶﻟﻴ
ﺼﺤﻴﺤﺔ ﻋﻠﹶﻰ ﺍﹾﻟ ﻮﺟﻪ ﺍﱠﻟﺬﻱ ﻳﻠﻴـﻖ ﺼ ﹺﺮﳛﺔ ﻭﺍﹾﻟﹶﺄ ﺧﺒﺎﺭ ﺍﻟ ﺕ ﹺﺑ ﻪ ﺍﻟﹾﺂﻳﺎﺕ ﺍﻟ ﺗﻌﺎﻟﹶﻰ ﻣﺎ ﻭ ﺭ ﺩ
ﻚ ﺳﺒﹺﻴﻞ ﺍﹾﻟ ﻬﺪﻯ .ﻗﺎﻝ ﺍﻟﻌﻼﻣـﺔ
ﺠﻠﹶﺎ ﹺﻝ ﺍﻟﻠﱠﻪ ﻭﻧﻔﹶﻰ ﻋ ﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺍﻟﻨﻘﹶﺎﺋﺺ 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 ﺭﺎ 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 .ﹶﻗﻮﻟﻪ ) :ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺳ ﹶﻠﻤﺔ ﻭﹶﺃﺑﹺﻲ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﹾﻟﹶﺄ ﹶﻏﺮ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳﺮﺓ (
ﻱ " ﹶﺃ ﺧﺒ ﺮﻧﹺﻲ ﹶﺃﺑﻮ ﺳﹶﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟ ﺮ ﺣﻤﻦ
ﻓﻲ ﹺﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟ ﺮﺯﺍﻕ ﻋ ﻦ ﻣ ﻌﻤﺮ ﻋ ﻦ ﺍﻟ ﺰ ﻫ ﹺﺮ
ﻭﹶﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﹾﻟﹶﺄ ﹶﻏ ﺮ ﺻﺎﺣﺐ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳﺮﺓ ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﻫ ﺮﻳﺮﺓ ﹶﺃ ﺧﺒ ﺮ ﻫﻤﺎ " .ﹶﻗﻮﻟﻪ ) :ﻳ ﻨﺰﹺﻝ
ﺠﻬﺔ ﻭﻗﹶﺎ ﹶﻝ :ﻫ ﻲ ﹺﺟﻬﺔ ﺍﹾﻟ ﻌﻠﹸـ ﻮ ، ﺭﺑﻨﺎ ﹺﺇﻟﹶﻰ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ( ﺍ ﺳﺘ ﺪ ﱠﻝ ﹺﺑ ﻪ ﻣ ﻦ ﹶﺃﹾﺛﺒ
ﺖ ﺍﹾﻟ ﹺ
ﻚ. ﺤﻴﺰ ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋ ﻦ ﹶﺫﻟـ ﻚ ﻳ ﹾﻔﻀﻲ ﹺﺇﻟﹶﻰ ﺍﻟﺘ ﺠ ﻤﻬﻮﺭ ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﹶﻘﻮﻝ ﹺﺑ ﹶﺬﻟ
ﻚ ﺍﹾﻟ
ﻭﺃﹶﻧ ﹶﻜ ﺮ ﹶﺫﻟ
ﻒ ﻓﻲ ﻣ ﻌﻨﻰ ﺍﻟﻨﺰﻭﻝ ﻋﻠﹶﻰ ﹶﺃ ﹾﻗﻮﺍﻝ :ﹶﻓ ﻤﻨ ﻬ ﻢ ﻣ ﻦ ﺣ ﻤﹶﻠ ﻪ ﻋﻠﹶﻰ ﻇﹶﺎﻫﺮﻩ ﻭ ﺣﻘﻴﻘﹶﺘﻪ ﻭﹶﻗ ﺪ ﹸﺍ ﺧﺘﻠ
ﺻﺤﺔ ﺍﹾﻟﹶﺄﺣﺎﺩﻳﺚ ﺍﹾﻟﻮﺍ ﹺﺭﺩﺓ ﻓﻲ ﺸﺒﻬﺔ ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋ ﻦ ﹶﻗﻮﳍ ﻢ .ﻭ ﻣﻨ ﻬﻢ ﻣ ﻦ ﹶﺃﻧ ﹶﻜ ﺮ ﻭ ﻫ ﻢ ﺍﹾﻟ ﻤ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺨ ﻮﺍﺭﹺﺝ ﻭﺍﹾﻟ ﻤ ﻌﺘ ﹺﺰﻟﹶﺔ ﻭ ﻫ ﻮ ﻣﻜﹶﺎﺑﺮﺓ ،ﻭﺍﹾﻟ ﻌﺠﺐ ﹶﺃﻧ ﻬ ﻢ ﹶﺃ ﻭﻟﹸﻮﺍ ﻣﺎ ﻓـﻲ ﻚ ﺟ ﻤﻠﹶﺔ ﻭ ﻫ ﻢ ﺍﹾﻟ ﹶﺫﻟ
ﺤﺪﻳﺚ ﹺﺇﻣﺎ ﺟ ﻬﻠﹰﺎ ﻭﹺﺇﻣﺎ ﻋﻨﺎﺩﺍ ،ﻭ ﻣﻨ ﻬ ﻢ ﻣـ ﻦ ﻚ ﻭﹶﺃﻧ ﹶﻜﺮﻭﺍ ﻣﺎ ﻓﻲ ﺍﹾﻟ ﺍﹾﻟ ﹸﻘﺮﺁﻥ ﻣ ﻦ ﻧﺤﻮ ﹶﺫﻟ
ﹶﺃ ﺟﺮﺍ ﻩ ﻋﻠﹶﻰ ﻣﺎ ﻭ ﺭ ﺩ ﻣ ﺆ ﻣﻨﺎ ﹺﺑ ﻪ ﻋﻠﹶﻰ ﹶﻃﺮﹺﻳﻖ ﺍﹾﻟﹺﺈ ﺟ ﻤﺎﻝ ﻣﻨ ﺰﻫﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻋـﻦ ﺍﹾﻟ ﹶﻜﻴ ﻔﻴـﺔ
ﺴﻠﹶﻒ ،ﻭﻧ ﹶﻘﹶﻠ ﻪ ﺍﹾﻟﺒﻴ ﻬ ﻘ ﻲ ﻭ ﹶﻏﻴـﺮﻩ ﻋـ ﻦ ﺍﹾﻟﹶﺄﺋﻤـﺔ ﺍﹾﻟﹶﺄ ﺭﺑﻌـﺔ ﺸﺒﹺﻴﻪ ﻭ ﻫ ﻢ ﺟ ﻤﻬﻮﺭ ﺍﻟ ﻭﺍﻟﺘ
ﺤﻤﺎ ﺩﻳ ﹺﻦ ﻭﺍﹾﻟﹶﺄ ﻭﺯﺍ ﻋ ﻲ ﻭﺍﻟﱠﻠﻴﺚ ﻭ ﹶﻏﻴﺮﻫ ﻢ ،ﻭ ﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﺃ ﻭﻟﻪ ﻋﻠﹶﻰ ﻭﺟﻪ ﺴ ﹾﻔﻴﺎﻧﻴ ﹺﻦ ﻭﺍﹾﻟ
ﻭﺍﻟ
ﺨﺮﺝ ﻁ ﻓﻲ ﺍﻟﺘ ﹾﺄﻭﹺﻳﻞ ﺣﺘﻰ ﻛﹶﺎ ﺩ ﹶﺃ ﹾﻥ ﻳ ﺴﺘ ﻌﻤﻞ ﻓﻲ ﹶﻛﻠﹶﺎﻡ ﺍﹾﻟ ﻌﺮﺏ ،ﻭ ﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﺃ ﹾﻓ ﺮ ﹶ ﻳﻠﻴﻖ ﻣ
ﺴﺘ ﻌ ﻤﻠﹰﺎ ﻓﻲ
ﺼ ﹶﻞ ﺑﻴﻦ ﻣﺎ ﻳﻜﹸﻮﻥ ﺗ ﹾﺄﻭﹺﻳﻠﻪ ﹶﻗﺮﹺﻳﺒﺎ ﻣ ﺤﺮﹺﻳﻒ ،ﻭ ﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﻓ ﹺﺇﻟﹶﻰ ﻧﻮﻉ ﻣ ﻦ ﺍﻟﺘ
ﺽ ﻓﻲ ﺑﻌـﺾ ، ﹶﻛﻠﹶﺎﻡ ﺍﹾﻟ ﻌﺮﺏ ﻭﺑﻴﻦ ﻣﺎ ﻳﻜﹸﻮﻥ ﺑﻌﻴﺪﺍ ﻣ ﻬﺠﻮﺭﺍ ﹶﻓﹶﺄﻭﻝ ﻓﻲ ﺑﻌﺾ ﻭﹶﻓ ﻮ
ﻭ ﻫ ﻮ ﻣﻨﻘﹸﻮﻝ ﻋ ﻦ ﻣﺎﻟﻚ ﻭ ﺟ ﺰ ﻡ ﹺﺑ ﻪ ﻣ ﻦ ﺍﹾﻟ ﻤﺘﹶﺄ ﺧﺮﹺﻳ ﻦ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﹾﻟﻌﻴﺪ ،ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺒﻴ ﻬﻘـ ﻲ :
ﻚ ﻋـ ﻦ ﺍﻟﺼـﺎﺩﻕ ﺴﻜﹸﻮﺕ ﻋ ﻦ ﺍﹾﻟ ﻤﺮﺍﺩ ﹺﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺮﹺﺩ ﹶﺫﻟ ﻭﹶﺃ ﺳﹶﻠ ﻤﻬﺎ ﺍﹾﻟﹺﺈﳝﺎﻥ ﹺﺑﻠﹶﺎ ﹶﻛﻴﻒ ﻭﺍﻟ
ﻚ ﺍﺗﻔﹶﺎﻗﻬ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟﺘ ﹾﺄﻭﹺﻳﻞ ﺍﹾﻟ ﻤ ﻌﻴﻦ ﹶﻏﻴﺮ ﻭﺍﺟﹺﺐ ﹶﻓﻴﺼﺎﺭ ﹺﺇﹶﻟﻴ ﻪ ،ﻭ ﻣ ﻦ ﺍﻟ ﺪﻟﻴﻞ ﻋﻠﹶﻰ ﹶﺫﻟ
ﹶﻓﺤﻴﻨﺌ ﺬ ﺍﻟﺘ ﹾﻔﻮﹺﻳﺾ ﹶﺃ ﺳﻠﹶﻢ .ﻭﻗﹶﺎ ﹶﻝ ﺍﺑﻦ ﺍﹾﻟ ﻌ ﺮﹺﺑ ﻲ :ﺣ ﻜ ﻲ ﻋـ ﻦ ﺍﹾﻟ ﻤﺒﺘ ﺪﻋـﺔ ﺭ ﺩ ﻫـ ﺬ ﻩ
ﺴﻠﹶﻒ ﹺﺇ ﻣﺮﺍﺭﻫﺎ ،ﻭ ﻋ ﻦ ﹶﻗﻮﻡ ﺗ ﹾﺄﻭﹺﻳﻠﻬﺎ ﻭﹺﺑ ﻪ ﹶﺃﻗﹸﻮﻝ .ﹶﻓﹶﺄﻣﺎ ﹶﻗﻮﻟﻪ ﻳﻨﺰﹺﻝ ﺍﹾﻟﹶﺄﺣﺎﺩﻳﺚ ،ﻭ ﻋ ﻦ ﺍﻟ
ﻚ ﻋﺒﺎﺭﺓ ﻋ ﻦ ﻣﻠ ﻜﻪ ﺍﱠﻟﺬﻱ ﻳﻨﺰﹺﻝ ﺑﹺـﹶﺄ ﻣ ﹺﺮ ﻩ ﹶﻓ ﻬ ﻮ ﺭﺍﺟﹺﻊ ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻓﻌﺎﻟﻪ ﻟﹶﺎ ﹺﺇﻟﹶﻰ ﺫﹶﺍﺗﻪ ،ﺑ ﹾﻞ ﹶﺫﻟ
ﻭﻧﻬﻴﻪ ،ﻭﺍﻟﻨﺰﻭﻝ ﹶﻛﻤﺎ ﻳﻜﹸﻮﻥ ﻓﻲ ﺍﹾﻟﹶﺄ ﺟﺴﺎﻡ ﻳﻜﹸﻮﻥ ﻓﻲ ﺍﹾﻟ ﻤﻌﺎﻧﹺﻲ ،ﹶﻓﹺﺈ ﹾﻥ ﺣ ﻤﻠﹾﺘﻪ ﻓـﻲ
ﻚ ،ﻭﹺﺇ ﹾﻥ ﺣ ﻤﻠﹾﺘﻪ ﻋﻠﹶـﻰ ﺻﻔﹶﺔ ﺍﹾﻟ ﻤﻠﹶﻚ ﺍﹾﻟ ﻤﺒﻌﻮﺙ ﹺﺑ ﹶﺬﻟ ﻚ ﺴ ﻲ ﹶﻓﺘ ﹾﻠ ﺤﺪﻳﺚ ﻋﻠﹶﻰ ﺍﹾﻟﺤ ﺍﹾﻟ
ﻚ ﻧﺰﻭﻟﹰﺎ ﻋ ﻦ ﻣ ﺮﺗﺒﺔ ﹺﺇﻟﹶﻰ ﻣ ﺮﺗﺒـﺔ ، ﺴﻤﻰ ﹶﺫﻟ ﻱ ﹺﺑ ﻤ ﻌﻨﻰ ﹶﺃﻧ ﻪ ﹶﻟ ﻢ ﻳ ﹾﻔﻌﻞ ﹸﺛ ﻢ ﹶﻓ ﻌ ﹶﻞ ﹶﻓﻴ
ﺍﹾﻟﻤ ﻌﻨ ﹺﻮ
ﺻﺤﻴﺤﺔ ﺍﻧﺘﻬﻰ .ﻭﺍﹾﻟﺤﺎﺻﻞ ﹶﺃﻧ ﻪ ﺗﹶﺄ ﻭﹶﻟ ﻪ ﹺﺑ ﻮ ﺟ ﻬﻴ ﹺﻦ :ﹺﺇﻣﺎ ﹺﺑﹶﺄ ﱠﻥ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﻳﻨﺰﹺﻝ ﹶﻓ ﹺﻬ ﻲ ﻋ ﺮﹺﺑﻴﺔ
ﲔ ﻭﺍﹾﻟﹺﺈﺟﺎﺑﺔ ﹶﻟ ﻬ ﻢ ﹶﺃﻣﺮﻩ ﹶﺃ ﻭ ﺍﹾﻟ ﻤﻠﹶﻚ ﹺﺑﹶﺄ ﻣ ﹺﺮ ﻩ ،ﻭﹺﺇﻣﺎ ﹺﺑﹶﺄﻧ ﻪ ﺍ ﺳﺘﻌﺎﺭﺓ ﹺﺑ ﻤ ﻌﻨﻰ ﺍﻟﺘﹶﻠﻄﱡﻒ ﺑﹺﺎﻟﺪﺍ ﻋ
ﻀ ﻢ ﹶﺃﻭﻟﻪ ﻋﻠﹶﻰ ﺿﺒ ﹶﻄ ﻪ ﹺﺑ
ﺾ ﺍﹾﻟ ﻤﺸﺎﹺﻳ ﹺﺦ ﻭﻧﺤﻮﻩ .ﻭﹶﻗ ﺪ ﺣﻜﹶﻰ ﹶﺃﺑﻮ ﺑﻜﹾﺮ ﺑﻦ ﹸﻓﻮﺭﻙ ﹶﺃ ﱠﻥ ﺑ ﻌ
ﻱ ﻳﻨﺰﹺﻝ ﻣﹶﻠﻜﹰﺎ ،ﻭﻳ ﹶﻘﻮﻳﻪ ﻣﺎ ﺭﻭﺍ ﻩ ﺍﻟﻨﺴﺎﺋ ﻲ ﻣ ﻦ ﹶﻃﺮﹺﻳﻖ ﺍﹾﻟﹶﺄ ﹶﻏ ﺮ ﻋـ ﻦ ﻑ ﺍﹾﻟ ﻤ ﹾﻔﻌﻮﻝِ ﹶﺃ ﺣ ﹾﺬ
ﻆ " ﹺﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳ ﻤﻬﹺﻞ ﺣﺘﻰ ﻳ ﻤﻀﻲ ﺷﻄﹾﺮ ﺍﻟﱠﻠﻴﻞ ﹸﺛ ﻢ ﻳـ ﹾﺄﻣﺮ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳﺮﺓ ﻭﹶﺃﺑﹺﻲ ﺳﻌﻴﺪ ﹺﺑﹶﻠ ﹾﻔ
ﺤﺪﻳﺚ .ﻭﻓﻲ ﺣﺪﻳﺚ ﻋﹾﺜﻤﺎﻥ ﺑﻦ ﹶﺃﺑﹺﻲ ﺴﺘﺠﺎﺏ ﹶﻟ ﻪ " ﺍﹾﻟ ﻉ ﹶﻓﻴ
ﻣﻨﺎ ﺩﻳﺎ ﻳﻘﹸﻮﻝ :ﻫ ﹾﻞ ﻣ ﻦ ﺩﺍ ﹴ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺤﺪﻳﺚ .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻘ ﺮ ﹸﻃﹺﺒ ﻲ :ﻭﹺﺑ ﻬﺬﹶﺍ ﺴﺘﺠﺎﺏ ﹶﻟ ﻪ " ﺍﹾﻟ ﻉ ﻳ
ﺹ " ﻳﻨﺎﺩﻱ ﻣﻨﺎ ﺩ ﻫ ﹾﻞ ﻣ ﻦ ﺩﺍ ﹴ ﺍﹾﻟﻌﺎ ﹺ
ﺠ ﻬﹺﻨ ﻲ " ﻳﻨ ﹺﺰ ﹸﻝ ﺍﻟﻠﱠـ ﻪ ﹺﺇﻟﹶـﻰ ﻳ ﺮﺗﻔﻊ ﺍﹾﻟﹺﺈ ﺷﻜﹶﺎﻝ ،ﻭﻟﹶﺎ ﻳ ﻌ ﱢﻜ ﺮ ﻋﹶﻠﻴ ﻪ ﻣﺎ ﻓﻲ ﹺﺭﻭﺍﻳ ﺔ ﹺﺭﻓﹶﺎﻋﺔ ﺍﹾﻟ
ﻚ ﻣﺎ ﻳ ﺪﻓﹶﻊ
ﺲ ﻓﻲ ﹶﺫﻟ ﺴﻤﺎ ِﺀ ﺍﻟ ﺪﻧﻴﺎ ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻟﹶﺎ ﻳﺴﺄ ﹸﻝ ﻋ ﻦ ﻋﺒﺎﺩﻱ ﹶﻏﻴﺮﹺﻱ " ﻟﹶﺄﻧ ﻪ ﹶﻟﻴ ﺍﻟ
ﺖ ﺑﹺﺎﹾﻟ ﹶﻘﻮﺍ ﻃ ﹺﻊ ﹶﺃﻧ ﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻨﺰﻩ ﻋـ ﻦ ﻱ :ﻭﹶﻟﻤﺎ ﹶﺛﺒ ﺍﻟﺘ ﹾﺄﻭﹺﻳ ﹶﻞ ﺍﹾﻟ ﻤ ﹾﺬ ﹸﻛﻮ ﺭ .ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺒﻴﻀﺎ ﹺﻭ
ﺤﻴﺰ ﺍ ﻣﺘﻨ ﻊ ﻋﹶﻠﻴ ﻪ ﺍﻟﻨﺰﻭﻝ ﻋﻠﹶﻰ ﻣ ﻌﻨﻰ ﺍﻟﺎﻧﺘﻘﹶﺎﻝ ﻣ ﻦ ﻣ ﻮﺿﻊ ﹺﺇﻟﹶﻰ ﻣ ﻮﺿـﻊ ﺴ ﻤﻴﺔ ﻭﺍﻟﺘ ﺠ ﺍﹾﻟ ﹺ
ﺠﻠﹶـﺎﻝ ﺍﱠﻟﺘـﻲ ﺻﻔﹶﺔ ﺍﹾﻟ ﻱ ﻳﻨﺘﻘﻞ ﻣ ﻦ ﻣ ﹾﻘﺘﻀﻰ ﹶﺃ ﺧﻔﹶﺾ ﻣﻨ ﻪ ،ﻓﹶﺎﹾﻟ ﻤﺮﺍﺩ ﻧﻮﺭ ﺭ ﺣﻤﺘﻪ ،ﹶﺃ
ﺻﻔﹶﺔ ﺍﹾﻟﹺﺈ ﹾﻛﺮﺍﻡ ﺍﱠﻟﺘﻲ ﺗ ﹾﻘﺘﻀﻲ ﺍﻟ ﺮﹾﺃﻓﹶﺔ ﻭﺍﻟ ﺮ ﺣﻤﺔ . ﺗ ﹾﻘﺘﻀﻲ ﺍﹾﻟ ﻐﻀﺐ ﻭﺍﻟﺎﻧﺘﻘﹶﺎﻡ ﹺﺇﻟﹶﻰ ﻣﻘﹾﺘﻀﻰ
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 ﻭﻣﺘﺸﺎﻪ ،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 ﺃﻢ 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 ﻭﻳﺜﺒﺘﻮﺎ 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 ﺇﳝﺎﻢ 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 ﺍﳌﺘﺸﺎﺔ 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
ﺇﺛﺒﺎﻤﺎ 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 .
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
ﻭﺍﻠﺲ ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻭﺳﺆﺍﳍﻢ ﻭﺟﻮﺍﺑﻪ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻠﺲ ﻭﻋﻤﺮﺍﻥ ﺍﻟـﺬﻱ ﺭﻭﻯ
ﺍﳊﺪﻳﺚ ﱂ ﻳﻘﻢ ﻣﻨﻪ ﺣﲔ ﺃﻧﻘﻀﻰ ﺍﻠﺲ ﺑﻞ ﻗﺎﻡ ﳌﺎ ﺃﺧﱪ ﺑﺬﻫﺎﺏ ﺭﺍﺣﻠﺘﻪ ﻗﺒﻞ ﻓﺮﺍﻍ
ﺍﻠﺲ 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 ﺪﹶﺛﻨﺎ ﻋﺒﺪﺍ ﹸﻥ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺧﺒ ﺮﻧـﺎ
ﺤ ﹺﺮ ﹴﺯ ﻋـ ﻦ ﺻ ﹾﻔﻮﺍ ﹶﻥ ﺑ ﹺﻦ ﻣ
ﺶ ﻋ ﻦ ﺟﺎ ﻣ ﹺﻊ ﺑ ﹺﻦ ﺷﺪﺍ ﺩ ﻋ ﻦ ﹶﺃﺑﻮ ﺣ ﻤ ﺰ ﹶﺓ ﻋ ﻦ ﺍﹾﻟﹶﺄ ﻋ ﻤ ﹺ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺇ ﹾﺫ ﺟﺎ َﺀ ﻩ ﹶﻗ ﻮ ﻡ ﻣ ﻦ
ﺼﻴ ﹴﻦ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﻲ ﻋﻨ ﺪ ﺍﻟﻨﹺﺒ ﻲ ﻋ ﻤﺮﺍ ﹶﻥ ﺑ ﹺﻦ ﺣ
ﺱ ﻣ ﻦ
ﺸ ﺮﺗﻨﺎ ﹶﻓﹶﺄ ﻋ ﻄﻨﺎ ﹶﻓ ﺪ ﺧ ﹶﻞ ﻧﺎ ﺸﺮﻯ ﻳﺎ ﺑﻨﹺﻲ ﺗﻤﻴ ﹴﻢ ﻗﹶﺎﻟﹸﻮﺍ ﺑ ﺑﻨﹺﻲ ﺗﻤﻴ ﹴﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻗﺒﻠﹸﻮﺍ ﺍﹾﻟﺒ
ﺸﺮﻯ ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟﻴ ﻤ ﹺﻦ ﹺﺇ ﹾﺫ ﹶﻟ ﻢ ﻳ ﹾﻘﺒ ﹾﻠﻬﺎ ﺑﻨﻮ ﺗﻤﻴ ﹴﻢ ﻗﹶـﺎﻟﹸﻮﺍ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟﻴ ﻤ ﹺﻦ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻗﺒﹸﻠﻮﺍ ﺍﹾﻟﺒ
ﻚ ﻋ ﻦ ﹶﺃ ﻭ ﹺﻝ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ﻣ ﹺﺮ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﺴﹶﺄﹶﻟ
ﹶﻗﹺﺒ ﹾﻠﻨﺎ ﹺﺟﹾﺌﻨﺎ ﻙ ﻟﻨﺘ ﹶﻔ ﱠﻘ ﻪ ﻓﻲ ﺍﻟﺪﻳ ﹺﻦ ﻭﻟﻨ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺐ
ﺽ ﻭ ﹶﻛﺘـ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴ ﻤﻮﺍ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷ ﻲ ٌﺀ ﹶﻗﺒﹶﻠ ﻪ ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮ ﺷ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ ﹸﺛ ﻢ ﺧﹶﻠ ﻖ ﺍﻟ
ﺖ
ﻚ ﹶﻓ ﹶﻘ ﺪ ﹶﺫ ﻫﺒـ ﻓﻲ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﹸﻛ ﱠﻞ ﺷ ﻲ ٍﺀ ﹸﺛ ﻢ ﹶﺃﺗﺎﻧﹺﻲ ﺭ ﺟ ﹲﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺎ ﻋ ﻤﺮﺍ ﹸﻥ ﹶﺃ ﺩ ﹺﺭ ﻙ ﻧﺎﹶﻗﺘ
ﺖ ﻭﹶﻟ ﻢ
ﺕ ﹶﺃﻧﻬﺎ ﹶﻗ ﺪ ﹶﺫ ﻫﺒ
ﺏ ﻳﻨ ﹶﻘ ﻄ ﻊ ﺩﻭﻧﻬﺎ ﻭﺍﻳ ﻢ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻮ ﺩ ﺩ
ﺴﺮﺍ ﺖ ﹶﺃ ﹾﻃﹸﻠﺒﻬﺎ ﹶﻓﹺﺈﺫﹶﺍ ﺍﻟ
ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﹾﻘ
ﺴﺄﹶﻟﻚ ﻋـ ﻦ ﹶﺃﻭﻝ
ﹶﺃﹸﻗ ﻢ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ ﹶﻗﻮﻟﻪ ) ﹺﺟ ﹾﺌﻨﺎﻙ ﻟﻨﺘ ﹶﻔﻘﱠﻪ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭﻟﻨ
ﻑﺼﻨﻒ ,ﻭ ﺣ ﹶﺬ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻣﺮ ﻣﺎ ﻛﹶﺎ ﹶﻥ ( ﻫ ﺬ ﻩ ﺍﻟ ﺮﻭﺍﻳﺔ ﹶﺃﺗ ﻢ ﺍﻟ ﺮﻭﺍﻳﺎﺕ ﺍﹾﻟﻮﺍﻗﻌﺔ ﻋﻨﺪ ﺍﹾﻟ ﻤ
ﻚ ﹸﻛﻠﹼﻪ ﻓﻲ ﺑﻌﻀﻬﺎ ﹶﺃ ﻭ ﺑﻌﻀﻪ ,ﻭ ﻭﹶﻗ ﻊ ﻓﻲ ﹺﺭﻭﺍﻳﺔ ﹶﺃﺑﹺﻲ ﻣﻌﺎ ﹺﻭﻳﺔ ﻋ ﻦ ﺍﹾﻟﹶﺄ ﻋﻤﺶ ﻋﻨـﺪ ﹶﺫﻟ
ﺸﺮﺗﻨﺎ ﹶﻓﹶﺄ ﺧﹺﺒ ﺮﻧﺎ ﻋ ﻦ ﹶﺃﻭﻝ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻣﺮ ﹶﻛﻴﻒ ﻛﹶـﺎ ﹶﻥ " ﻭﻟﹶـ ﻢ ﺍﹾﻟﹺﺈ ﺳﻤﺎﻋﻴﻠ ﻲ " ﻗﹶﺎﻟﹸﻮﺍ :ﹶﻗ ﺪ ﺑ
ﻚ ﻣ ﻦ ﹶﺃﻫﻞ ﺍﹾﻟﻴﻤﻦ ,ﻭﺍﹾﻟ ﻤﺮﺍﺩ ﺑﹺﺎﹾﻟﹶﺄ ﻣ ﹺﺮ ﻓﻲ ﹶﻗﻮﳍ ﻢ " ﻫﺬﹶﺍ ﺍﻟﹾـﹶﺄﻣﺮ " ﹶﺃ ﻋﺮﹺﻑ ﺍﺳﻢ ﻗﹶﺎﺋﻞ ﹶﺫﻟ
ﺨﻠﹾﻖ .ﹶﻗﻮﻟﻪ ) ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷﻲﺀ ﹶﻗﺒﻠﻪ ( ﺗ ﹶﻘ ﺪ ﻡ ﻓـﻲ ﺗ ﹶﻘ ﺪ ﻡ ﺑﻴﺎﻧﻪ ﻓﻲ ﺑﺪﺀ ﺍﹾﻟ
ﻆ " ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷﻲﺀ ﹶﻏﻴﺮﻩ " ﻭﻓﻲ ﹺﺭﻭﺍﻳﺔ ﹶﺃﺑﹺﻲ ﻣﻌﺎ ﹺﻭﻳﺔ " ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﹶﻗﺒﻞ ﺨﻠﹾﻖ ﹺﺑﹶﻠ ﹾﻔ ﺑﺪﺀ ﺍﹾﻟ
ﺻﺮﺡ ﻓﻲ ﺍﻟ ﺮ ﺩ ﻋﻠﹶﻰ ﻣ ﻦ ﹸﻛ ﹼﻞ ﺷﻲﺀ " ﻭ ﻫ ﻮ ﹺﺑ ﻤ ﻌﻨﻰ " ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﻭﻟﹶﺎ ﺷﻲﺀ ﻣ ﻌ ﻪ " ﻭ ﻫ ﻲ ﹶﺃ
ﺸﻨﻊ ﺍﹾﻟ ﻤﺴﺎﺋﻞ ﺍﹾﻟ ﻤﻨﺴﻮﺑﺔ ﺴﺘ ﺖ ﺣﻮﺍﺩﺙ ﻟﹶﺎ ﹶﺃﻭﻝ ﹶﻟﻬﺎ ﻣ ﻦ ﹺﺭﻭﺍﻳﺔ ﺍﹾﻟﺒﺎﺏ ,ﻭ ﻫ ﻲ ﻣ ﻦ ﻣ ﹶﺃﹾﺛﺒ
ﺤﺪﻳﺚ ﻳ ﺮﺟﺢ ﺍﻟ ﺮﻭﺍﻳﺔ ﺍﱠﻟﺘﻲ ﻓﻲ ﻫـﺬﹶﺍ ﻟﺎﺑ ﹺﻦ ﺗﻴ ﻤﻴ ﹶﺔ ,ﻭ ﻭﹶﻗﻔﹾﺖ ﻓﻲ ﹶﻛﻠﹶﺎﻡ ﹶﻟ ﻪ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺠﻤﻊ ﺑﻴﻦ ﺍﻟ ﺮﻭﺍﻳﺘﻴ ﹺﻦ ﺗ ﹾﻘﺘﻀﻲ ﺣﻤﻞ ﻫ ﺬ ﻩ ﻋﻠﹶـﻰ ﻀﻴﺔ ﺍﹾﻟ ﺍﹾﻟﺒﺎﺏ ﻋﻠﹶﻰ ﹶﻏﻴﺮﻫﺎ ,ﻣ ﻊ ﹶﺃ ﱠﻥ ﹶﻗ
ﻕ ,ﻗﹶـﺎ ﹶﻝ ﺠﻤﻊ ﻳ ﹶﻘﺪﻡ ﻋﹶﻠﻰ ﺍﻟﺘ ﺮﺟﹺﻴﺢ ﺑﹺﺎﻟﺎﺗﻔﹶـﺎ ﹺ ﺨﻠﹾﻖ ﻟﹶﺎ ﺍﹾﻟ ﻌﻜﹾﺲ ,ﻭﺍﹾﻟ ﺍﱠﻟﺘﻲ ﻓﻲ ﺑﺪﺀ ﺍﹾﻟ
ﺍﻟﻄﱢﻴﹺﺒ ﻲ :ﹶﻗﻮﻟﻪ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷﻲﺀ ﹶﻗﺒﻠﻪ .ﺣﺎﻝ ,ﻭﻓﻲ ﺍﹾﻟ ﻤ ﹾﺬﻫﺐ ﺍﹾﻟﻜﹸﻮﻓ ﻲ ﺧﺒﺮ ,ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ
ﻳﺴﺎﻋﺪ ﻩ ﹺﺇ ﹾﺫ ﺍﻟﺘ ﹾﻘﺪﻳﺮ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﻣﻨ ﹶﻔ ﹺﺮﺩﺍ ,ﻭﹶﻗ ﺪ ﺟ ﻮ ﺯ ﺍﹾﻟﹶﺄ ﺧﻔﹶﺶ ﺩﺧﻮﻝ ﺍﹾﻟﻮﺍﻭ ﻓﻲ ﺧﺒـﺮ
ﺠ ﻤﻠﹶﺔ ﺧﺒﺮﺍ ﻣ ﻊ ﺍﻟﹾـﻮﺍﻭ ﻛﹶﺎ ﹶﻥ ﻭﹶﺃ ﺧﻮﺍﹶﺎ ﻧﺤﻮ :ﻛﹶﺎ ﹶﻥ ﺯﻳﺪ ﻭﹶﺃﺑﻮ ﻩ ﻗﹶﺎﺋﻢ ,ﻋﻠﹶﻰ ﺟﻌﻞ ﺍﹾﻟ
ﺴﺘ ﻘﱠﻠﺘﺎ ﻥ ,ﻭﹶﻗ ﺪ ﺗ ﹶﻘ ﺪ ﻡ
ﺸﺘ ﻲ ﹺﺇﻟﹶﻰ ﹶﺃﻧ ﻬﻤﺎ ﺟ ﻤﹶﻠﺘﺎ ﻥ ﻣ
ﺨﺒ ﹺﺮ ﺑﹺﺎﹾﻟﺤﺎ ﹺﻝ ,ﻭﻣﺎ ﹶﻝ ﺍﻟﺘﻮ ﺭﺑ ﺸﺒﹺﻴﻬﺎ ﻟ ﹾﻠ
ﺗ
ﺤﺴﺐ ﺣﺎﻝ ﺿ ﻌﻴ ﹺﻦ ﹺﺑ ﺨﻠﹾﻖ ,ﻭﹶﻗﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ﻲ ﹶﻟ ﹾﻔﻈﹶﺔ " ﻛﹶﺎ ﹶﻥ " ﻓﻲ ﺍﹾﻟ ﻤ ﻮ ﺗ ﹾﻘﺮﹺﻳﺮﻩ ﻓﻲ ﺑﺪﺀ ﺍﹾﻟ
ﺤﺪﻭﺙ ﺑﻌﺪ ﺍﹾﻟ ﻌﺪﻡ ,ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻣ ﺪﺧﻮﳍﹶﺎ ,ﻓﹶﺎﹾﻟ ﻤﺮﺍﺩ ﺑﹺﺎﹾﻟﹶﺄ ﻭ ﹺﻝ ﺍﹾﻟﹶﺄ ﺯﻟﻴﺔ ﻭﺍﹾﻟ ﻘﺪﻡ ,ﻭﺑﹺﺎﻟﺜﱠﺎﻧﹺﻲ ﺍﹾﻟ
:ﻓﹶﺎﹾﻟﺤﺎﺻﻞ ﹶﺃ ﱠﻥ ﻋﻄﹾﻒ ﹶﻗﻮﻟﻪ ( ﻭﻛﹶﺎ ﹶﻥ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎﺀ ( ﻋﹶﻠﻰ ﹶﻗﻮﻟﻪ " ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ "
ﺠ ﻤﹶﻠﺘﻴ ﹺﻦ ﻓﻲ ﺍﹾﻟ ﻮﺟﻮﺩ ﻭﺗ ﹾﻔﻮﹺﻳﺾ ﺍﻟﺘ ﺮﺗﻴﺐ ﹺﺇﻟﹶﻰ ﺍﻟ ﱢﺬﻫﻦ ﻣ ﻦ ﺑﺎﺏ ﺍﹾﻟﹺﺈ ﺧﺒﺎﺭ ﻋ ﻦ ﺣﺼﻮﻝ ﺍﹾﻟ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻗﹶﺎﻟﹸﻮﺍ :ﻭﻓﻴ ﻪ ﹺﺑ ﻤﻨ ﹺﺰﹶﻟ ﺔ ﹸﺛ ﻢ ,ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻜ ﺮﻣﺎﹺﻧ ﻲ ﹶﻗﻮﻟﻪ ( ﻭﻛﹶﺎ ﹶﻥ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤـﺎﺀ (
ﻣ ﻌﻄﹸﻮﻑ ﻋﻠﹶﻰ ﹶﻗ ﻮﻟﻪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﻭﻟﹶﺎ ﻳ ﹾﻠﺰﻡ ﻣﻨ ﻪ ﺍﹾﻟ ﻤ ﻌﻴﺔ ﹺﺇ ﹾﺫ ﺍﻟﻠﱠﺎﺯﹺﻡ ﻣـ ﻦ ﺍﻟﹾـﻮﺍﻭ ﺍﹾﻟﻌﺎ ﻃﻔﹶـﺔ
ﺍﻟﺎ ﺟﺘﻤﺎﻉ ﻓﻲ ﹶﺃﺻﻞ ﺍﻟﱡﺜﺒﻮﺕ ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻫﻨﺎ ﻙ ﺗ ﹾﻘﺪﱘ ﻭﺗ ﹾﺄﺧﲑ ,ﻗﹶﺎ ﹶﻝ ﹶﻏﻴﺮﻩ ﻭ ﻣ ﻦ ﹶﺛ ﻢ ﺟﺎ َﺀ
ﺷﻲﺀ ﹶﻏﻴﺮﻩ ﻭ ﻣ ﻦ ﹶﺛ ﻢ ﺟﺎ َﺀ ﹶﻗﻮﻟﻪ " ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷ ﻲﺀ ﹶﻏﻴﺮﻩ " ﻟﻨ ﹾﻔ ﹺﻲ ﺗ ﻮﻫﻢ ﺍﹾﻟ ﻤ ﻌﻴﺔ ﻗﹶـﺎ ﹶﻝ
ﺍﻟﺮﺍﻏﺐ ﻛﹶﺎ ﹶﻥ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﻣﻀﻰ ﻣ ﻦ ﺍﻟ ﺰﻣﺎﻥ ; ﹶﻟ ﻜﻨﻬﺎ ﻓﻲ ﹶﻛﺜﲑ ﻣ ﻦ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ
ﺗﻨﺒﹺﺊ ﻋ ﻦ ﻣ ﻌﻨﻰ ﺍﹾﻟﹶﺄ ﺯﻟﻴﺔ ﹶﻛ ﹶﻘ ﻮﻟ ﻪ ﺗﻌﺎﻟﹶﻰ ) ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﹺﺑ ﹸﻜ ﱢﻞ ﺷﻲﺀ ﻋﻠﻴﻤﺎ ) ﻗﹶـﺎ ﹶﻝ ﻭﻣـﺎ
ﻒ ﹶﻟ ﻪ ﻫ ﻮ ﻣ ﻮﺟﻮﺩ ﻓﻴ ﻪ ﹶﻓﻠﻠﺘﻨﺒﹺﻴ ﻪ ﻋﻠﹶـﻰ ﹶﺃ ﱠﻥ ﺻ ﹸﺍ ﺳﺘ ﻌ ﻤ ﹶﻞ ﻣﻨ ﻪ ﻓﻲ ﻭﺻﻒ ﺷﻲﺀ ﻣﺘ ﻌﱢﻠﻘﹰﺎ ﹺﺑ ﻮ
ﺸﻴﻄﹶﺎﻥ ﻟ ﺮﺑ ﻪ ﻚ ﺍﹾﻟ ﻮﺻﻒ ﻟﹶﺎﺯﹺﻡ ﹶﻟ ﻪ ﹶﺃ ﻭ ﹶﻗﻠﻴﻞ ﺍﻟﺎﻧ ﻔﻜﹶﺎﻙ ﻋﻨ ﻪ ,ﹶﻛ ﹶﻘ ﻮﻟ ﻪ ﺗﻌﺎﻟﹶﻰ ( ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ﹶﺫﻟ
ﹶﻛﻔﹸﻮﺭﺍ ) ﻭﹶﻗﻮﻟﻪ ( ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟﹺﺈﻧﺴﺎﻥ ﹶﻛﻔﹸﻮﺭﺍ ( ﻭﹺﺇﺫﹶﺍ ﹸﺍ ﺳﺘ ﻌ ﻤ ﹶﻞ ﻓﻲ ﺍﻟ ﺰﻣﻦ ﺍﹾﻟﻤﺎﺿﻲ ﺟﺎ ﺯ ﹶﺃ ﹾﻥ
ﺴﺘ ﻌﻤﻞ ﻋﻠﹶﻰ ﺣﺎﻟﻪ ,ﻭﺟﺎ ﺯ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮﻥ ﹶﻗ ﺪ ﺗ ﻐﻴ ﺮ ,ﻧﺤﻮ :ﻛﹶﺎ ﹶﻥ ﹸﻓﻠﹶﺎﻥ ﻛﹶـﺬﹶﺍ ﻳﻜﹸﻮﻥ ﺍﹾﻟ ﻤ
ﹸﺛ ﻢ ﺻﺎ ﺭ ﹶﻛﺬﹶﺍ ,ﻭﺍ ﺳﺘ ﺪ ﱠﻝ ﹺﺑ ﻪ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﻌﺎﻟﹶﻢ ﺣﺎﺩﺙ ; ﻟﹶﺄ ﱠﻥ ﹶﻗﻮﻟﻪ " ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷـﻲﺀ
ﻚ ﹶﻓﹺﺈ ﱠﻥ ﹸﻛ ﹼﻞ ﺷﻲﺀ ﺳﻮﻯ ﺍﻟﻠﱠﻪ ﻭ ﹺﺟ ﺪ ﺑﻌﺪ ﹶﺃ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻣ ﻮﺟﻮﺩﺍ . ﹶﻏﻴﺮﻩ " ﻇﹶﺎﻫﺮ ﻓﻲ ﹶﺫﻟ
ﺙ ﺣ ﺪﹶﺛﻨﺎ ﹶﺃﺑﹺﻲ ﺣـ ﺪﹶﺛﻨﺎ ﺺ ﺑ ﹺﻦ ﻏﻴﺎ ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺣ ﺪﹶﺛﻨﺎ ﻋ ﻤ ﺮ ﺑ ﻦ ﺣ ﹾﻔ ﹺ
ﺤ ﹺﺮ ﹴﺯ ﹶﺃﻧ ﻪ ﺣ ﺪﹶﺛ ﻪ ﻋ ﻦ ﻋ ﻤﺮﺍ ﹶﻥ ﺻ ﹾﻔﻮﺍ ﹶﻥ ﺑ ﹺﻦ ﻣ ﺶ ﺣ ﺪﹶﺛﻨﺎ ﺟﺎ ﻣ ﻊ ﺑ ﻦ ﺷﺪﺍ ﺩ ﻋ ﻦ ﺍﹾﻟﹶﺄ ﻋ ﻤ
ﺑـــ ﹺﻦ ﺣﺼـــﻴ ﹴﻦ ﺭﺿـــ ﻲ ﺍﻟﻠﱠـــ ﻪ ﻋﻨ ﻬﻤـــﺎ ﻗﹶـــﺎ ﹶﻝ
ﺱ ﻣـ ﻦ ﺏ ﹶﻓﹶﺄﺗﺎ ﻩ ﻧﺎ ﺖ ﻧﺎﹶﻗﺘﻲ ﺑﹺﺎﹾﻟﺒﺎ ﹺ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻭ ﻋ ﹶﻘ ﹾﻠ ﺖ ﻋﻠﹶﻰ ﺍﻟﻨﹺﺒ ﻲ ﺩ ﺧ ﹾﻠ
ﺸ ﺮﺗﻨﺎ ﹶﻓﹶﺄ ﻋ ﻄﻨﺎ ﻣ ﺮﺗﻴ ﹺﻦ ﺛﹸـ ﻢ ﺸﺮﻯ ﻳﺎ ﺑﻨﹺﻲ ﺗﻤﻴ ﹴﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ﺪ ﺑ ﺑﻨﹺﻲ ﺗﻤﻴ ﹴﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻗﺒﻠﹸﻮﺍ ﺍﹾﻟﺒ
ﺸﺮﻯ ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟﻴ ﻤ ﹺﻦ ﹺﺇ ﹾﺫ ﹶﻟ ﻢ ﻳ ﹾﻘﺒ ﹾﻠﻬﺎ ﺱ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟﻴ ﻤ ﹺﻦ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻗﺒﻠﹸﻮﺍ ﺍﹾﻟﺒ ﺩ ﺧ ﹶﻞ ﻋﹶﻠﻴ ﻪ ﻧﺎ
ﻚ ﻋ ﻦ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ﻣ ﹺﺮ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ﺴﹶﺄﹸﻟ ﺑﻨﻮ ﺗﻤﻴ ﹴﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ﺪ ﹶﻗﹺﺒ ﹾﻠﻨﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺟﹾﺌﻨﺎ ﻙ ﻧ
ﺐ ﻓﻲ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﹸﻛ ﱠﻞ ﺷـ ﻲ ٍﺀ ﺍﻟﱠﻠ ﻪ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷ ﻲ ٌﺀ ﹶﻏﻴ ﺮ ﻩ ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮ ﺷ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ ﻭ ﹶﻛﺘ
ﺖ ﺼﻴ ﹺﻦ ﻓﹶﺎﻧ ﹶﻄﹶﻠﻘﹾـ ﺤ ﻚ ﻳﺎ ﺍﺑ ﻦ ﺍﹾﻟ ﺖ ﻧﺎﹶﻗﺘ ﺽ ﹶﻓﻨﺎﺩﻯ ﻣﻨﺎ ﺩ ﹶﺫ ﻫﺒ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴ ﻤﻮﺍ ﻭ ﺧﹶﻠ ﻖ ﺍﻟ
ﺖ ﺗ ﺮ ﹾﻛﺘﻬﺎ ﻭ ﺭﻭﻯ ﻋﻴﺴـﻰ ﺕ ﹶﺃﻧﻲ ﹸﻛﻨ ﺏ ﹶﻓﻮﺍﻟﱠﻠ ﻪ ﹶﻟ ﻮ ﺩ ﺩ
ﺴﺮﺍ ﹶﻓﹺﺈﺫﹶﺍ ﻫﻲ ﻳ ﹾﻘ ﹶﻄ ﻊ ﺩﻭﻧﻬﺎ ﺍﻟ
ﺖ ﻋﻤـ ﺮ ﺏ ﻗﹶﺎ ﹶﻝ ﺳـ ﻤ ﻌ ﻕ ﺑ ﹺﻦ ﺷﻬﺎ ﹴ ﺴﻠ ﹴﻢ ﻋ ﻦ ﻃﹶﺎ ﹺﺭ ﹺ ﺲ ﺑ ﹺﻦ ﻣ ﻋ ﻦ ﺭﹶﻗﺒ ﹶﺔ ﻋ ﻦ ﹶﻗﻴ ﹺ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻣﻘﹶﺎﻣﺎ ﹶﻓﹶﺄ ﺧﺒ ﺮﻧﺎ ﻋ ﻦ ﺑ ﺪ ِﺀﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﻡ ﻓﻴﻨﺎ ﺍﻟﻨﹺﺒ ﻲ ﺭ
ﻚ ﻣ ﻦ ﺣ ﻔ ﹶﻈ ﻪ ﻆ ﹶﺫﻟ ﺠﻨ ﺔ ﻣﻨﺎ ﹺﺯﹶﻟ ﻬ ﻢ ﻭﹶﺃ ﻫ ﹸﻞ ﺍﻟﻨﺎ ﹺﺭ ﻣﻨﺎ ﹺﺯﹶﻟ ﻬ ﻢ ﺣ ﻔ ﹶ
ﺨ ﹾﻠ ﹺﻖ ﺣﺘﻰ ﺩ ﺧ ﹶﻞ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ
ﺍﹾﻟ
ﺴﻴ ﻪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﹶﻗ ﻮﹸﻟ ﻪ ) :ﻋ ﻦ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻣﺮ ( ﹶﺃ
ﻱ ﺍﹾﻟﺤﺎﺿﺮ ﺍﹾﻟ ﻤ ﻮﺟﻮﺩ , ﺴﻴ ﻪ ﻣ ﻦ ﻧ ِ
ﻭﻧ ِ
ﺚ ﻋﻠﹶﻰ ﺍﹾﻟ ﻔﻌﻞ ﹶﻏﻴـﺮ
ﺤ ﹼ
ﺤﻜﹾﻢ ﻭﺍﹾﻟ
ﺸﺄﹾﻥ ﻭﺍﹾﻟ
ﻭﺍﹾﻟﹶﺄﻣﺮ ﻳ ﹾﻄﻠﹶﻖ ﻭﻳﺮﺍﺩ ﹺﺑ ﻪ ﺍﹾﻟ ﻤ ﹾﺄﻣﻮﺭ ﻭﻳﺮﺍﺩ ﹺﺑ ﻪ ﺍﻟ
ﻚ .ﹶﻗ ﻮﹸﻟ ﻪ ) :ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷﻲﺀ ﹶﻏﻴﺮﻩ ( ﻓﻲ ﺍﻟ ﺮﻭﺍﻳﺔ ﺍﻟﹾﺂﺗﻴﺔ ﻓﻲ ﺍﻟﺘ ﻮﺣﻴﺪ " ﹶﺫﻟ
ﻱ " ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷ ﻲ ٌﺀ ﻣ ﻌ ﻪ " ﻭﺍﹾﻟ ﻘﺼـﺔ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷ ﻲ ٌﺀ ﹶﻗﺒﹶﻠ ﻪ " ﻭﻓﻲ ﹺﺭﻭﺍﻳﺔ ﹶﻏﻴﺮ ﺍﹾﻟﺒﺨﺎ ﹺﺭ
ﺖ ﺑﹺﺎﹾﻟ ﻤ ﻌﻨﻰ ,ﻭﹶﻟ ﻌ ﱠﻞ ﺭﺍﻭﹺﻳﻬﺎ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﻣ ﻦ ﹶﻗﻮﻟـﻪ ﻚ ﹶﺃ ﱠﻥ ﺍﻟ ﺮﻭﺍﻳﺔ ﻭﹶﻗ ﻌ ﺤﺪﺓ ﻓﹶﺎ ﹾﻗﺘﻀﻰ ﹶﺫﻟ ﻣﺘ
ﺻﻠﹶﺎﺓ ﺍﻟﱠﻠﻴﻞ -ﹶﻛﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻣ ﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻓﻲ ﺩﻋﺎﺋ ﻪ ﻓﻲ
ﺻﺮﺡ ﻓﻲ ﺍﹾﻟ ﻌﺪﻡ ,ﻭﻓﻴـ ﻪ ﺲ ﹶﻗﺒﻠﹶﻚ ﺷ ﻲ ٌﺀ " ﹶﻟ ﻜ ﻦ ﹺﺭﻭﺍﻳ ﹶﺔ ﺍﹾﻟﺒﺎﺏ ﹶﺃ ﺖ ﺍﹾﻟﹶﺄ ﻭ ﹸﻝ ﹶﻓﹶﻠﻴ
" -ﹶﺃﻧ
ﻚﺩﻟﹶﺎﻟﹶﺔ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺷﻲﺀ ﹶﻏﻴﺮﻩ ﻟﹶﺎ ﺍﹾﻟﻤﺎﺀ ﻭﻟﹶﺎ ﺍﹾﻟ ﻌﺮﺵ ﻭﻟﹶﺎ ﹶﻏﻴﺮﳘﹶﺎ ,ﻟﹶﺄ ﱠﻥ ﹸﻛ ﹼﻞ ﹶﺫﻟـ
ﹶﻏﻴﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ " ﻭﻳﻜﹸﻮ ﹸﻥ ﹶﻗﺒﹶﻠ ﻪ " ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮ ﺷ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ " ﻣ ﻌﻨﺎ ﻩ ﹶﺃﻧ ﻪ ﺧﹶﻠ ﻖ ﺍﹾﻟﻤـﺎﺀ
ﻆﻱ ﹺﺑﹶﻠ ﹾﻔ
ﺤ ﻤﻴ ﹺﺮ
ﺳﺎﹺﺑﻘﹰﺎ ﹸﺛ ﻢ ﺧﹶﻠ ﻖ ﺍﹾﻟ ﻌﺮﺵ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎﺀ ,ﻭﹶﻗ ﺪ ﻭﹶﻗ ﻊ ﻓﻲ ﻗﺼﺔ ﻧﺎﻓﻊ ﺑﻦ ﺯﻳﺪ ﺍﹾﻟ
ﺐ ﻣﺎ ﻫ ﻮ ﻛﹶﺎﺋﻦ ,ﺛﹸـ ﻢ ﺧﻠﹶـ ﻖ " ﻛﹶﺎ ﹶﻥ ﻋﺮ ﺷ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ ﹸﺛ ﻢ ﺧﹶﻠ ﻖ ﺍﹾﻟ ﹶﻘﹶﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹸﺍ ﹾﻛﺘ
ﺨﻠﹸﻮﻗﹶﺎﺕ ﺑﻌﺪ ﺍﹾﻟﻤﺎﺀ ﻭﺍﹾﻟﻌـﺮﺵ . ﺐ ﺍﹾﻟ ﻤ ﺡ ﹺﺑﺘ ﺮﺗﻴ ﹺ
ﺼ ﺮ
ﺴ ﻤﻮﺍﺕ ﻭﺍﹾﻟﹶﺄﺭﺽ ﻭﻣﺎ ﻓﻴ ﹺﻬ ﻦ " ﹶﻓ ﺍﻟ
ﺐ ﻓﻲ ﺍﻟﺬﱢﻛﹾﺮ ﻛﹸـﻞﱠ ﺷـﻲﺀ ,ﻭ ﺧﻠﹶـ ﻖ
ﹶﻗ ﻮﹸﻟ ﻪ ) :ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮ ﺷ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎﺀ ,ﻭ ﹶﻛﺘ
ﺕ ﻫ ﺬ ﻩ ﺍﹾﻟﹸﺄﻣﻮﺭ ﺍﻟﱠﺜﻠﹶﺎﺛﹶﺔ ﻣ ﻌﻄﹸﻮﻓﹶﺔ ﺑﹺﺎﹾﻟﻮﺍ ﹺﻭ ,ﻭ ﻭﹶﻗ ﻊ ﻓﻲ ﺍﻟﺴ ﻤﻮﺍﺕ ﻭﺍﹾﻟﹶﺄﺭﺽ ( ﻫ ﹶﻜﺬﹶﺍ ﺟﺎ َﺀ
ﻆ " ﹸﺛ ﻢ " ﹺﺇﻟﱠﺎ ﺴﻤﺎﻭﺍﺕ ﻭﺍﹾﻟﹶﺄﺭﺽ " ﻭﹶﻟ ﻢ ﻳﻘﹶﻊ ﹺﺑﹶﻠ ﹾﻔ ﺍﻟ ﺮﻭﺍﻳﺔ ﺍﱠﻟﺘﻲ ﻓﻲ ﺍﻟﺘ ﻮﺣﻴﺪ " ﹸﺛ ﻢ ﺧﹶﻠ ﻖ ﺍﻟ
ﺴﻠﻢ ﻣ ﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑـﻦ ﺴﻤﺎﻭﺍﺕ ﻭﺍﹾﻟﹶﺄﺭﺽ ,ﻭﹶﻗ ﺪ ﺭﻭﻯ ﻣ ﻓﻲ ﺫﻛﹾﺮ ﺧﻠﹾﻖ ﺍﻟ
ﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾـﹶﺄﺭﺽ ﺨﻠﹸﻖ ﺍﻟ ﺨﻠﹶﺎﺋﻖ ﹶﻗﺒﻞ ﹶﺃ ﹾﻥ ﻳ ﻋﻤﺮﻭ ﻣ ﺮﻓﹸﻮﻋﺎ " ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﺭ ﻣﻘﹶﺎﺩﻳﺮ ﺍﹾﻟ
ﺤﺪﻳﺚ ﻳ ﺆﻳﺪ ﹺﺭﻭﺍﻳﺔ ﻣ ﻦ ﺭﻭﻯ ﲔ ﹶﺃﻟﹾﻒ ﺳﻨﺔ ﻭﻛﹶﺎ ﹶﻥ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎﺀ " ﻭ ﻫﺬﹶﺍ ﺍﹾﻟ ﺴ ﺨ ﻤ ِ
ﺑﹺ
ﻆ ﺍﻟـﺪﺍ ﹼﻝ ﻋﻠﹶـﻰ ﺍﻟﺘ ﺮﺗﻴـﺐ . " ﹸﺛ ﻢ ﺧﻠﹶـ ﻖ ﺍﻟﺴـﻤﺎﻭﺍﺕ ﻭﺍﻟﹾـﹶﺄﺭﺽ " ﺑﹺـﺎﻟﱠﻠ ﹾﻔ
ﺤﺪﻳﺚ " ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﻭﻟﹶﺎ ﺷﻲﺀ ﻣﻌـ ﻪ , ﺾ ﺍﹾﻟ ﹸﻜﺘﺐ ﻓﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ) ﺗﻨﺒﹺﻴ ﻪ ( :ﻭﹶﻗ ﻊ ﻓﻲ ﺑ ﻌ ﹺ
ﺤﺪﻳﺚ , ﺖ ﻓﻲ ﺷﻲﺀ ﻣ ﻦ ﹸﻛﺘﺐ ﺍﹾﻟ ﺴ ﻭ ﻫ ﻮ ﺍﻟﹾﺂﻥ ﻋﻠﹶﻰ ﻣﺎ ﻋﹶﻠﻴ ﻪ ﻛﹶﺎ ﹶﻥ " ﻭ ﻫﻲ ﹺﺯﻳﺎﺩﺓ ﹶﻟﻴ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺴﻠﱠﻢ ﻓﻲ ﹶﻗﻮﻟﻪ " ,ﻭ ﻫ ﻮ ﺍﻟﹾﺂﻥ " ﻚ ﺍﹾﻟ ﻌﻠﱠﺎﻣﺔ ﺗ ﻘ ﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﺗﻴ ﻤﻴ ﹶﺔ ,ﻭ ﻫ ﻮ ﻣ ﻧﺒ ﻪ ﻋﻠﹶﻰ ﹶﺫﻟ
ﻆ " ﻭﻟﹶﺎ ﺷﻲﺀ ﹶﻏﻴـﺮﻩ " ﹺﺇﻟﹶﻰ ﺁﺧﺮﻩ ,ﻭﹶﺃﻣﺎ ﹶﻟﻔﹾﻆ " ﻭﻟﹶﺎ ﺷﻲﺀ ﻣ ﻌ ﻪ " ﹶﻓ ﹺﺮﻭﺍﻳﺔ ﺍﹾﻟﺒﺎﺏ ﹺﺑﹶﻠ ﹾﻔ
ﻱ ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮﺭ " ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﺷـ ﻲ َﺀ ﺤ ﻤﻴ ﹺﺮ
ﹺﺑ ﻤ ﻌﻨﺎﻫﺎ .ﻭ ﻭﹶﻗ ﻊ ﻓﻲ ﺗ ﺮ ﺟﻤﺔ ﻧﺎﻓﻊ ﺑﻦ ﺯﻳﺪ ﺍﹾﻟ
ﹶﻏﻴ ﺮ ﻩ " ﹺﺑ ﻐﻴ ﹺﺮ ﻭﺍﻭ .ﹶﻗ ﻮﹸﻟ ﻪ ) :ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮ ﺷ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ ( ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ﻲ :ﻫـ ﻮ ﹶﻓﺼـﻞ
ﺴﺒﹺﻘ ﻪ ﺷﻲﺀ ,ﻭﹶﻟ ﻢ ﻳﻌﺎﺭﹺﺿ ﻪ ﻓﻲ ﺍﹾﻟﹶﺄ ﻭﻟﻴﺔ ,ﹶﻟ ﻜ ﻦ ﹶﺃﺷﺎ ﺭ ﹺﺑ ﹶﻘ ﻮﻟ ﻪ ﺴﺘ ﻘ ﹼﻞ ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﹶﻘﺪﱘ ﻣ ﻦ ﹶﻟ ﻢ ﻳ
ﻣ
" ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮ ﺷ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ " ﹺﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﻤﺎﺀ ﻭﺍﹾﻟ ﻌﺮﺵ ﻛﹶﺎﻧﺎ ﻣﺒﺪﺃ ﻫﺬﹶﺍ ﺍﹾﻟﻌﺎﻟﹶﻢ ﻟ ﹶﻜ ﻮﹺﻧ ﹺﻬﻤﺎ
ﺴ ﻤﻮﺍﺕ ﻭﺍﹾﻟﹶﺄﺭﺽ ,ﻭﹶﻟﻢ ﻳ ﹸﻜ ﻦ ﺗﺤﺖ ﺍﹾﻟ ﻌﺮﺵ ﹺﺇ ﹾﺫ ﺫﹶﺍ ﻙ ﹺﺇﻟﱠﺎ ﺍﹾﻟﻤـﺎﺀ . ﺧﻠﻘﹶﺎ ﹶﻗﺒﻞ ﺧﻠﹾﻖ ﺍﻟ
ﺤﺪﻳﺚ ﹶﺃ ﱠﻥ ﻣ ﹾﻄﻠﹶﻖ ﹶﻗﻮﻟﻪ " ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮ ﺷ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ " ﻣ ﹶﻘﻴﺪ ﹺﺑ ﹶﻘ ﻮﻟ ﻪ " ﻭﻟﹶـ ﻢ ﺤﺼﻞ ﺍﹾﻟ ﻭ ﻣ
ﺤﺪﻭﺙ ﺑﻌـﺪ ﻳ ﹸﻜ ﻦ ﺷﻲﺀ ﹶﻏﻴﺮﻩ " ﻭﺍﹾﻟ ﻤﺮﺍﺩ ﺏ ﻛﹶﺎ ﹶﻥ ﻓﻲ ﺍﹾﻟﺄﹶﻭﻝ ﺍﹾﻟﹶﺄ ﺯﻟﻴﺔ ﻭﻓﻲ ﺍﻟﺜﱠﺎﻧﹺﻲ ﺍﹾﻟ
ﺤ ﻪ ﻣ ﻦ ﺣﺪﻳﺚ ﹶﺃﺑﹺﻲ ﺭﺯﹺﻳـﻦ ﺍﹾﻟ ﻌ ﹶﻘﻴﻠـ ﻲ ﺤﺻ ﻱ ﻭ ﺍﹾﻟ ﻌﺪﻡ .ﻭﻗﹶ ﺪ ﺭﻭﻯ ﹶﺃ ﺣﻤﺪ ﻭﺍﻟﺘ ﺮ ﻣ ﺬ
ﻱ ﻓﻲ ﺗ ﹾﻔﺴِﲑﻩ ﹺﺑﹶﺄﺳﺎﻧﹺﻴﺪ ﻣﺘ ﻌ ﺪﺩﺓ " ﺴ ﺪ ﻣ ﺮﻓﹸﻮﻋﺎ " ﹶﺃ ﱠﻥ ﺍﹾﻟﻤﺎﺀ ﺧﻠ ﻖ ﹶﻗﺒﻞ ﺍﹾﻟ ﻌﺮﺵ " ﻭﺭﻭﻯ ﺍﻟ
ﻱ
ﺨﻠﹸﻖ ﺷﻴﺌﹰﺎ ﻣﻤﺎ ﺧﹶﻠ ﻖ ﹶﻗﺒﻞ ﺍﹾﻟﻤﺎﺀ " ﻭﹶﺃﻣﺎ ﻣـﺎ ﺭﻭﺍ ﻩ ﹶﺃ ﺣﻤـﺪ ﻭﺍﻟﺘ ﺮﻣـ ﺬ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻟ ﻢ ﻳ
ﺤ ﻪ ﻣ ﻦ ﺣﺪﻳﺚ ﻋﺒﺎ ﺩ ﹶﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻣ ﺮﻓﹸﻮﻋﺎ " ﹶﺃﻭﻝ ﻣﺎ ﺧﹶﻠ ﻖ ﺍﻟﻠﱠﻪ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ,ﺛﹸـ ﻢ ﺤ ﺻ ﻭ
ﺠﻤﻊ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﹶﻗﺒﻠﻪ ﹺﺑﹶﺄ ﱠﻥ ﺠﺮﻯ ﹺﺑﻤﺎ ﻫ ﻮ ﻛﹶﺎﺋﻦ ﹺﺇﻟﹶﻰ ﻳﻮﻡ ﺍﹾﻟ ﻘﻴﺎﻣﺔ " ﹶﻓﻴ ﺐ ,ﹶﻓ ﻗﹶﺎ ﹶﻝ ﹸﺍ ﹾﻛﺘ
ﺴﺒ ﺔ ﹺﺇﻟﹶﻰ ﻣﺎ ﻣﻨ ﻪ ﺻـ ﺪ ﺭ ﻣـ ﻦ ﺴﺒ ﺔ ﹺﺇﻟﹶﻰ ﻣﺎ ﻋﺪﺍ ﺍﹾﻟﻤﺎﺀ ﻭﺍﹾﻟ ﻌﺮﺵ ﹶﺃ ﻭ ﺑﹺﺎﻟﻨ ﹶﺃ ﻭﻟﻴﺔ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ﺑﹺﺎﻟﻨ
ﺐ ﹶﺃﻭﻝ ﻣﺎ ﺧﻠ ﻖ ,ﻭﹶﺃﻣﺎ ﺣﺪﻳﺚ " ﹶﺃﻭﻝ ﻣﺎ ﺧﹶﻠ ﻖ ﺍﻟﻠﱠـﻪ ﻱ ﹶﺃﻧ ﻪ ﻗﻴ ﹶﻞ ﹶﻟ ﻪ ﹸﺍ ﹾﻛﺘ ﺍﹾﻟ ﻜﺘﺎﺑﺔ ,ﹶﺃ
ﺲ ﹶﻟ ﻪ ﹶﻃﺮﹺﻳﻖ ﹶﺛﺒﺖ ,ﻭ ﻋﻠﹶﻰ ﺗ ﹾﻘﺪﻳﺮ ﹸﺛﺒﻮﺗﻪ ﹶﻓ ﻬ ﹶﺬﺍ ﺍﻟﺘ ﹾﻘﺪﻳﺮ ﺍﹾﻟﹶﺄﺧﲑ ﻫ ﻮ ﺗ ﹾﺄﻭﹺﻳﻠـﻪ ﺍﹾﻟ ﻌﻘﹾﻞ " ﹶﻓﹶﻠﻴ
ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﻠﹶﻢ .ﻭ ﺣﻜﹶﻰ ﹶﺃﺑﻮ ﺍﹾﻟ ﻌﻠﹶﺎﺀ ﺍﹾﻟ ﻬ ﻤﺪﺍﹺﻧ ﻲ ﹶﺃ ﱠﻥ ﻟ ﹾﻠ ﻌﹶﻠﻤﺎ ِﺀ ﹶﻗ ﻮﹶﻟﻴ ﹺﻦ ﻓﻲ ﹶﺃﻳﻬﻤﺎ ﺧﻠ ﻖ ﹶﺃ ﻭﻟﹰـﺎ
ﺍﹾﻟ ﻌﺮﺵ ﹶﺃ ﻭ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ؟ ﻗﹶﺎ ﹶﻝ :ﻭﺍﹾﻟﹶﺄ ﹾﻛﺜﹶﺮ ﻋﻠﹶﻰ ﺳﺒﻖ ﺧﻠﹾﻖ ﺍﹾﻟ ﻌﺮﺵ ,ﻭﺍ ﺧﺘﺎ ﺭ ﺍﺑﻦ ﺟ ﹺﺮﻳﺮ ﻭ ﻣ ﻦ
ﺗﹺﺒ ﻌ ﻪ ﺍﻟﺜﱠﺎﻧﹺﻲ ,ﻭ ﺭﻭﻯ ﺍﺑﻦ ﹶﺃﺑﹺﻲ ﺣﺎﺯﹺﻡ ﻣ ﻦ ﹶﻃﺮﹺﻳﻖ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻋ ﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﹶﺎ ﹶﻝ "
ﺨﻠﹸـﻖ ﺴﲑﺓ ﺧﻤﺴﻤﺎﹶﺋ ﺔ ﻋﺎﻡ ,ﹶﻓﻘﹶﺎ ﹶﻝ ﻟ ﹾﻠ ﹶﻘﹶﻠ ﹺﻢ ﹶﻗﺒـﻞ ﹶﺃ ﹾﻥ ﻳ ﺤﻔﹸﻮﻅ ﻣ ِ ﺧﹶﻠ ﻖ ﺍﻟﻠﱠﻪ ﺍﻟﱠﻠﻮﺡ ﺍﹾﻟ ﻤ
ﺐ ,ﹶﻓﻘﹶﺎ ﹶﻝ ﻭﻣﺎ ﹶﺃ ﹾﻛﺘﺐ ؟ ﻗﹶﺎ ﹶﻝ ﻋ ﹾﻠﻤﻲ ﻓﻲ ﺧ ﹾﻠﻘﻲ ﹺﺇﻟﹶـﻰ ﺨﻠﹾﻖ ﻭ ﻫ ﻮ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﺮﺵ :ﹸﺍ ﹾﻛﺘ ﺍﹾﻟ
ﺲ ﻓﻴ ﻪ ﺳﺒﻖ ﺧﻠﹾﻖ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ﻋﻠﹶـﻰ ﻳﻮﻡ ﺍﹾﻟ ﻘﻴﺎﻣﺔ " ﹶﺫ ﹶﻛ ﺮ ﻩ ﻓﻲ ﺗ ﹾﻔﺴِﲑ ﺳﻮﺭﺓ ﺳﺒﺤﺎﻥ ,ﻭﹶﻟﻴ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺼ ﹶﻔﺎﺕ " ﻣـ ﻦ ﺝ ﺍﹾﻟﺒﻴ ﻬ ﻘ ﻲ ﻓﻲ " ﺍﹾﻟﹶﺄ ﺳﻤﺎﺀ ﻭﺍﻟ ﺍﹾﻟ ﻌﺮﺵ ,ﺑ ﹾﻞ ﻓﻴ ﻪ ﺳﺒﻖ ﺍﹾﻟ ﻌﺮﺵ .ﻭﹶﺃ ﺧ ﺮ
ﹶﻃﺮﹺﻳﻖ ﺍﹾﻟﹶﺄ ﻋﻤﺶ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﹶﻇﺒﻴﺎ ﹶﻥ ﻋ ﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﹶﺎ ﹶﻝ " ﹶﺃﻭﻝ ﻣﺎ ﺧﹶﻠ ﻖ ﺍﻟﻠﱠﻪ ﺍﹾﻟ ﹶﻘﻠﹶﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ
ﺠﺮﻯ ﹺﺑﻤﺎ ﻫ ﻮ ﻛﹶﺎﺋﻦ ﻣ ﻦ ﺏ ﻭﻣﺎ ﹶﺃ ﹾﻛﺘﺐ ؟ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹾﻛﺘﺐ ﺍﹾﻟ ﹶﻘﺪﺭ ,ﹶﻓ ﺐ ,ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭ ﹸﺍ ﹾﻛﺘ
ﺝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻋﻮﺍﻧﺔ ﻋ ﻦ ﹶﺃﺑﹺـﻲ ﻚ ﺍﹾﻟﻴﻮﻡ ﹺﺇﻟﹶﻰ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ " ﻭﹶﺃ ﺧ ﺮ ﹶﺫﻟ
ﺨﻠﹾﻖ ﺍﹾﻟ ﻌﺮﺵ ﻭﺍﹾﻟﻤﺎﺀ ﻭﺍﹾﻟ ﻬﻮﺍﺀ ,ﻭ ﺧﹶﻠﻘﹾﺖ ﺍﹾﻟﹶﺄﺭﺽ ﻣـ ﻦ ﹺﺑﺸﺮ ﻋ ﻦ ﻣﺠﺎﻫﺪ ﻗﹶﺎ ﹶﻝ " ﺑﺪﺀ ﺍﹾﻟ
ﻱ ﹶﻗ ﺪ ﺭ ) ﻓﻲ ﺍﻟ ﱢﺬﻛﹾﺮ ﺐ ( ﹶﺃ ﺠﻤﻊ ﺑﻴﻦ ﻫ ﺬ ﻩ ﺍﻟﹾﺂﺛﹶﺎﺭ ﻭﺍﺿﺢ .ﹶﻗ ﻮﹸﻟ ﻪ ) :ﻭ ﹶﻛﺘ ﺍﹾﻟﻤﺎﺀ " ﻭﺍﹾﻟ
ﻱ ﻣ ﻦ ﺍﹾﻟﻜﹶﺎﺋﻨﺎﺕ , ﺤﻔﹸﻮﻅ ) ﹸﻛ ﹼﻞ ﺷﻲﺀ ( ﹶﺃ ﻱ ﻓﻲ ﺍﻟﱠﻠﻮﺡ ﺍﹾﻟ ﻤ ﺤ ﹼﻞ ﺍﻟ ﱢﺬﻛﹾﺮ ﹶﺃ ﻱ ﻓﻲ ﻣ ( ﹶﺃ
ﻚ ﻭ ﺟﻮﺍﺯ ﺟـﻮﺍﺏ ﺴﺆﺍﻝ ﻋ ﻦ ﻣﺒﺪﺃ ﺍﻟﹾﹶﺄ ﺷﻴﺎﺀ ﻭﺍﹾﻟﺒﺤﺚ ﻋ ﻦ ﹶﺫﻟ ﺤﺪﻳﺚ ﺟﻮﺍﺯ ﺍﻟ ﻭﻓﻲ ﺍﹾﻟ
ﺸ ﻲ ﻋﻠﹶﻰ ﺍﻟﺴﺎﺋﻞ ﻣﺎ ﻳـ ﺪﺧﻞ ﻒ ﹺﺇ ﹾﻥ ﺧ ﻚ ,ﻭ ﻋﹶﻠﻴﻪ ﺍﹾﻟ ﹶﻜ ﺤﻀﺮ ﻩ ﻣ ﻦ ﹶﺫﻟ ﺴﺘ ﺍﹾﻟﻌﺎﻟﻢ ﹺﺑﻤﺎ ﻳ
ﻋﻠﹶﻰ ﻣ ﻌﺘﻘﺪﻩ .ﻭﻓﻴ ﻪ ﹶﺃ ﱠﻥ ﹺﺟﻨﺲ ﺍﻟ ﺰﻣﺎﻥ ﻭﻧﻮﻋﻪ ﺣﺎﺩﺙ ,ﻭﹶﺃ ﱠﻥ ﺍﻟﻠﱠـﻪ ﹶﺃ ﻭﺟـ ﺪ ﻫـ ﺬ ﻩ
ﻂ ﻚ ﺑ ﹾﻞ ﻣ ﻊ ﺍﹾﻟ ﹸﻘ ﺪﺭﺓ .ﻭﺍﺳـﺘﻨﺒ ﹶ ﺨﻠﹸﻮﻗﹶﺎﺕ ﺑﻌﺪ ﹶﺃ ﹾﻥ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ,ﻟﹶﺎ ﻋ ﻦ ﻋﺠﺰ ﻋ ﻦ ﹶﺫﻟ ﺍﹾﻟ ﻤ
ﲔ ﻋ ﻦ ﻫ ﺬ ﻩ ﺍﹾﻟ ﻘﺼﺔ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻜﻠﹶﺎﻡ ﻓﻲ ﹸﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭ ﺣﺪﻭﺙ ﺑﻌﻀﻬ ﻢ ﻣ ﻦ ﺳﺆﺍﻝ ﺍﹾﻟﹶﺄ ﺷ ﻌ ﹺﺮﻳ
ﻱ ,ﹶﺃﺷﺎ ﺭ ﺤﺴﻦ ﺍﹾﻟﹶﺄ ﺷ ﻌ ﹺﺮ ﻚ ﻣﻨ ﻬ ﻢ ﻓﻲ ﹶﺃﺑﹺﻲ ﺍﹾﻟ
ﺴﺘ ﻤﺮﺍ ﻥ ﻓﻲ ﹸﺫ ﺭﻳﺘﻬ ﻢ ﺣﺘﻰ ﹶﻇ ﻬﺮ ﹶﺫﻟ ﺍﹾﻟ ﻌﻠﹾﻢ ﻣ
ﻚ ﺍﺑـــــﻦ ﻋﺴـــــﺎﻛﺮ .ﺍﻧﺘـــــﻬﻰ ﹺﺇﻟﹶـــــﻰ ﹶﺫﻟـــــ
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 ﻗﺮﺀﺍﺎ 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 ﻭﺃﺎ 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 ﺃﺎ 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
ﻏﺮﻭﺎ ،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 ﺍﳌﺘﺸﺎﺔ :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
ﻭﺗﻔﺴﺮﻫﺎ 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 ﺃﻗﺮﻤﺎ .ﻗﻠﺖ
:ﳛﺘﺞ ﲝﺪﻳﺜﻬﻤﺎ ؟ ﻗﺎﻝ :ﻻ ،ﳘﺎ ﺷﺒﻴﻬﺎﻥ ﺑﺎﻬﻮﻟﲔ .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" ،ﻷﺎ ﻭﺭﺩﺕ ﰲ ﺍﻟﻠﻐﺔ ﲟﻌﲎ ﺍﳊﻘﻴﻘﺔ ،ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ :ﻛﻴﻔﻴ ﹸﺔ ﺍﳌـﺮ ِﺀ
ﺲ ﺍﳌﺮ ُﺀ ﻳﺪﺭﻛﻬﺎ ...ﻓﻜﻴﻒ ﻛﻴﻔﻴ ﹸﺔ ﺍﳉﺒﺎ ﹺﺭ ﰲ ﺍﻟ ﻘ ﺪ ﹺﻡ ﻫﻨﺎ ﺍﻟﻜﻴﻔﻴﺔ ﺗﻌﲏ ﺍﳊﻘﻴﻘـﺔ
ﻟﻴ
ﻑ ﻛﻴﻔﻴﺘ ﻪ ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺣﻘﻴﻘﺘﻪ 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 ﺑﺎﻟﺪﺧﺎ ﻥ ﻻﺑﻦ
ﲑ ﻣﺎ ﻓﺴﺮﺗﻪ 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 ﺣﺮﻓﻮﺍ ﻣﻌﻨﺎﻩ ﻭﻫﻲ ﻗﻮﻟﻪ "ﻭﺍﻟﻜﻴ
ﻳﻌﲏ ﺃﻥ ﺍﻟﻜﻴﻒ ﻣﻮﺟﻮﺩ ﻟﻜﻦ ﳓﻦ ﻻ ﻧﻌﻘﻠﻪ ،ﳓﻦ ﻻ ﻧﺪﺭﻛﻪ ،ﻫﻜﺬﺍ ﻳﻔﺴـﺮﻭﺎ
ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﻳﻘﺎﻝ :ﺃﻭﻻ :ﻋﺒﺎﺭﺓ "ﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ" ﻻ ﺗﺼـﺢ
ﺼﻮﺭ ﰲ ﺣﻖ ﺍﷲ ،ﺃﻱ ﺃﻧﻪ ﻣﺴﺘﺤﻴﻞ
ﺛﺎﻧﻴﺎ :ﻋﺒﺎﺭﺓ "ﺍﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮﻝ" ﺗﻌﲏ ﻻ ﻳﺘ
ﻚ ﷲ ،ﻓﻠﻮ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ" :ﺍﻟﺸﺮﻳﻚ
ﻟﻴﺲ ﻣﻮﺟﻮﺩﺍ ،ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﻌ ﹶﻘ ﹸﻞ ﺷﺮﻳ
ﷲ ﻏﲑ ﻣﻌﻘﻮﻝ" ﻫﻞ ﻛﺎﻧﻮﺍ ﻳﻔﺴﺮﻭﺎ ﺑﺄﻥ ﷲ ﺷﺮﻳﻜﺎ ﻟﻜﻦ ﳓﻦ ﻻ ﻧﻌﻘﻠﻪ ،ﳓـﻦ ﻻ
ﻒ ﻣﺮﻓﻮﻉ" ﺻﺤﻴﺤﺔ ﻋﻦ ﻣﺎﻟﻚ ﻭﻫﻲ ﺗﺰﻳـﻞ ﻛـﻞﱠ
ﻧﺪﺭﻛﻪ؟ ﺛﺎﻟﺜﺎ :ﻋﺒﺎﺭﺓ "ﻭﺍﻟﻜﻴ
ﺇﺷﻜﺎﻝ ﻭﺗﺒﻄﻞ ﺣﺠﺞ ﺍﻟﻮﻫﺎﺑﻴﺔ ،ﻷﻥﹼ ﺍﳌﺮﻓﻮﻉ ﻣﻌﻨﺎﻩ ﻏﲑ ﻣﺘﺤﻘﻖ ،ﻛﻤﺎ ﰲ ﻗﻮﻟـﻪ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﺭ ﻓ ﻊ ﺍﻟﻘﻠ ﻢ ﻋﻦ ﺛﻼﺙ ﻭﻣﻨﻬﺎ " ﻭﺍﻨﻮﻥ 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
ﺠﻨﻮ ﻥ ﺣﺘﻰ ﻳﻔﻴـ ﻖ ( .
ﺴﺘ ﻴ ﻘﻆﹶ ،ﻭ ﻋ ﹺﻦ ﺍﹾﻟ ﻤ
ﺍﻟﺼﺒﹺﻰ ﺣﺘﻰ ﻳ ﺒ ﹸﻠﻎﹶ ،ﻭ ﻋ ﹺﻦ ﺍﻟﻨﺎﺋ ﹺﻢ ﺣﺘﻰ 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 ﻳﺘﺼﻮﺭ ﻏﲑ ﻣﻮﺟﻮﺩ ،ﻛﻤﺎ ﺗﺒﻴﻨـﻪ 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
ﺤﺘـﻪ
ﺨﻠﹸﻖ ﺧ ﹾﻠﻘﹶﻪ ؟ ﻓﻘﺎﻝ :ﻛﺎﻥ ﰲ ﻋﻤﺎﹶﺀ ﺗ
ﺍﻟﻠﹶﻪ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻋﺰ ﻭ ﺟﻞﱠ ﻗﺒﻞ ﺃﻥ ﻳ
ﻫﻮﺍ ٌﺀ ﻭﻓﹶﻮﻗﹶﻪ ﻫﻮﺍ ٌﺀ [ ﺍﻟ ﻌﻤﺎﺀ ﺑﺎﻟﻔﺘﺢ ﻭﺍﳌﺪ : ﺍﻟﺴﺤﺎﺏ .ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻻ ﻳﺪﺭﻱ
ﻛﻴﻒ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟ ﻌﻤﺎﺀ .ﻭﰲ ﺭﻭﺍﻳﺔ ] ﻛﺎﻥ ﰲ ﻋﻤﹰﺎ [ ﺑﺎﻟ ﹶﻘﺼﺮ ﻭﻣﻌﻨﺎﻩ ﻟﻴﺲ ﻣﻌﻪ
ﻒ
ﺷﻲﺀ .ﻭﻗﻴﻞ :ﻫﻮ ﻛﻞ ﺃﻣﺮ ﻻ ﺗﺪ ﹺﺭﻛﹸﻪ ﻋﻘﻮﻝ ﺑﲏ ﺁﺩﻡ ﻭﻻ ﻳ ﺒﻠﹸﻎ ﹸﻛ ﻨ ﻬ ﻪ ﺍﻟ ﻮﺻـ
ﻭﺍﻟ ﻔ ﹶﻄ ﻦ .ﻭﻻ ﺑﺪ ﰲ ﻗﻮﻟﻪ ] ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ [ ﻣﻦ ﻣﻀﺎﻑ ﳏﺬﻭﻑ ﻛﻤﺎ ﺣﺬﻑ ﰲ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ ] ﻫ ﹾﻞ ﻳ ﻨ ﹸﻈﺮﻭﻥ ﺇﻻ ﹶﺃ ﹾﻥ ﻳﺄﺗﻴﻬﻢ ﺍﻟﻠﹼ ﻪ [ ﻭﳓﻮﻩ ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ :ﺃﻳﻦ ﻛﺎﻥ
ﻋﺮﺵ ﺭﺑﻨﺎ ؟ .ﻭﻳ ﺪﻝﹼ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ] ﻭﻛﹶﺎ ﹶﻥ ﻋ ﺮ ﺷ ﻪ ﻋﻠﹶـﻰ ﺍﹾﻟﻤـﺎﺀ [ .ﻗـﺎﻝ
ﺍﻷﺯﻫﺮﻱ :ﳓ ﻦ ﻧﺆﻣﻦ ﺑﻪ ﻭﻻ ﻧ ﹶﻜﻴﻔﻪ ﺑﺼﻔﺔ :ﺃﻱ ﻧﺠﺮﻱ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﻋﻠﻴﻪ
ﻣﻦ ﻏﲑ ﺗﺄﻭﻳﻞ ﻭﻣﻨﻪ ﺣﺪﻳﺚ ﺍﻟﺼﻮﻡ ] ﻓﺈﻥ ﻋﻤ ﻲ ﻋﻠﻴﻜﻢ [ ﻫﻜﺬﺍ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ
ﻗﻴﻞ :ﻫﻮ ﻣﻦ ﺍﻟﻌﻤﺎﺀ :ﺍﻟﺴﺤﺎﺏ ﺍﻟﺮﻗﻴﻖ :ﺃﻱ ﺣﺎﻝ ﺩﻭﻧﻪ ﻣﺎ ﺃﻋﻤﻲ ﺍﻷﺑﺼﺎ ﺭ ﻋﻦ
ﺭﺅﻳﺘﻪ .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 ﻷﻢ 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 ﻭﻤﺎ 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 ﺇﻢ 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 ﺩﻭﺎ 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 ﻭﺃﻤﺎ 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
ﻓﺄﺟﺎﻢ 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 ﺩﻭﺎ ﻭﺍﱘ ﺍﷲ ﻟﻮﺩﺩﺕ ﺃﺎ 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 ﺇﺎ 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 ﻭﺬﺍ 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 ﺳﺘﻮﻯ} ]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 ﺍﹾﻟﻌـ ﺮ ﹺ
ﺍ ﺳﺘﻮﻯ}]ﻃﻪ [5:ﻛﻴﻒ ﺍﺳﺘﻮﻯ؟ ﻓﺄﻃﺮﻕ ﻣﺎﻟﻚ ﺑﺮﺃﺳﻪ ﺣﱴ ﻋﻼﻩ ﺍﻟ ﺮ ﺣﻀـﺎﺀ ]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 ﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻼ ﻛﻴﻒ ،ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﰲ ﳎﻤـﻮﻉ
ﺍﻟﻔﺘﺎﻭﻯ ﻟﻪ .ﻭﺫﻛﺮ ﺃﻳﻀﺎ :ﻭﺭﻭﻯ ـ ﺃﻳﻀﺎ ـ ﻋﻦ ﺃﰊ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ﻗﺎﻝ :ﻫﻮ
ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻛﻤﺎ ﻭﺻﻒ ﰲ ﻛﺘﺎﺑﻪ ،ﻭﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ.
ﺵ
ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ﺯ ﺭﻋﺔ ﺍﻟﺮﺍﺯﻱ :ﺃﻧﻪ ﳌﺎ ﺳﺌﻞ ﻋﻦ ﺗﻔﺴﲑ ﻗﻮﻟﻪ{ :ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ﹺ
ﺍ ﺳﺘﻮﻯ} ]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؛ ﻓﺈﻢ ﱂ ﻳﺼﻔﻮﺍ ،ﻭﱂ ﻳﻔﺴﺮﻭﺍ ،ﻭﻟﻜﻦ ﺃﻓﺘﻮﺍ
ﲟﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﰒ ﺳﻜﺘﻮﺍ ،ﻓﻤﻦ ﻗﺎﻝ :ﺑﻘﻮﻝ ] :ﺟﻬﻢ[ 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 ﻏﺎﻟﺒﺎ ،ﺃﻭ ﺩﺍﺋﻤﺎ .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 ﺃﻧﺎ ﺇﺫﺍ ﺳﺌﻠﻨﺎ ﻋﻦ ﺗﻔﺴﲑﻫﺎ ﻻ ﻧﻔﺴﺮﻫﺎ ،ﻭﻣﺎ ﺃﺩﺭﻛﻨﺎ ﺃﺣﺪﺍ 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 ﺃﺣـﺪﺍ 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 ﻋﺒﺎﺭﻢ 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 :ﺇﺎ 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 ﻭﺍﹾﻟﹺﺈ ﹾﻛﺮﺍ ﹺﻡ}
ﻚ ﺫﹸﻭ ﺍﹾﻟ
ﻋﻠﻰ ﺃﻥ ﻟﻠﹼﻪ ﻭﺟﻬﺎ ﻭﻳﺪﺍ؟ ﻗﻴﻞ ﻟﻪ :ﻗﻮﻟﻪ { :ﻭﻳﺒﻘﹶﻰ ﻭ ﺟ ﻪ ﺭﺑ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻱ} ]ﺹ[75:
ﺖ ﹺﺑﻴ ﺪ
ﺠ ﺪ ﻟﻤﺎ ﺧﹶﻠ ﹾﻘ
ﺴﻚ ﺃﹶﻥ ﺗ
]ﺍﻟﺮﲪﻦ ،[72:ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ{ :ﻣﺎ ﻣﻨ ﻌ
ﻓﺄﺛﺒﺖ ﻟﻨﻔﺴﻪ ﻭﺟﻬﺎ ﻭﻳﺪﺍ.
ﻓﺈﻥ ﻗﺎﻝ :ﻓﻠﻢ ﺃﻧﻜﺮﰎ ﺃﻥ ﻳﻜﻮﻥ ﻭﺟﻬﻪ ﻭﻳﺪﻩ ﺟﺎﺭﺣﺔ ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻘﻠﻮﻥ ﻭﺟﻬـﺎ
ﻭﻳﺪﺍ ﺇﻻ ﺟﺎﺭﺣﺔ؟ ﻗﻠﻨﺎ:ﻻ ﳚﺐ ﻫﺬﺍ ،ﻛﻤﺎ ﻻ ﳚﺐ ﺇﺫﺍ ﱂ ﻧﻌﻘﻞ ﺣﻴﺎ ﻋﺎﳌﺎ ﻗﺎﺩﺭﺍ ﺇﻻ
ﺟﺴﻤﺎ ﺃﻥ ﻧﻘﻀﻲ ﳓﻦ ﻭﺃﻧﺘﻢ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ـ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ـ ﻭﻛﻤﺎ ﻻ ﳚﺐ
ﰲ ﻛﻞ ﺷﻲﺀ ﻛﺎﻥ ﻗﺎﺋﻤﺎ ﺑﺬﺍﺗﻪ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﻫﺮﺍ؛ 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 ﻋﺮﺿﺎ ﻭﺍﻋﺘﻠـﻮﺍ ﺑـﺎﻟﻮﺟﻮﺩ.
ﻭﻗﺎﻝ] :ﻓﺈﻥ ﻗﺎﻝ :ﻓﻬﻞ ﺗﻘﻮﻟﻮﻥ :ﺇﻧﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ؟ ﻗﻴﻞ ﻟﻪ :ﻣﻌﺎﺫ ﺍﻟﻠﹼﻪ ،ﺑﻞ ﻣﺴـﺘ ﹴﻮ
ﺵ ﺍ ﺳﺘﻮﻯ} ]ﻃﻪ،[5 : ﻋﻠﻰ ﻋﺮﺷﻪ ﻛﻤﺎ ﺃﺧﱪ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ{ :ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ﹺ
ﺐ ﻭﺍﹾﻟ ﻌ ﻤ ﹸﻞ ﺍﻟﺼﺎﻟ ﺢ ﻳ ﺮﹶﻓ ﻌ ﻪ} ]ﻓﺎﻃﺮ،[10: ﺼ ﻌ ﺪ ﺍﹾﻟ ﹶﻜﻠ ﻢ ﺍﻟ ﱠﻄﻴ
ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ{ :ﹺﺇﹶﻟﻴ ﻪ ﻳ
ﺽ ﹶﻓﹺﺈﺫﹶﺍ ﻫ ﻲ ﺗ ﻤﻮ ﺭ} ]ﺍﳌﻠﻚ: ﻒ ﹺﺑ ﹸﻜ ﻢ ﺍ َﻷ ﺭ
ﺴ ﺨِ ﺴﻤﺎﺀ ﺃﹶﻥ ﻳ ﻭﻗﺎﻝ{ :ﹶﺃﹶﺃﻣﻨﺘﻢ ﻣﻦ ﻓﻲ 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 ﺑﻨﻘﺼﺎﺎ 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 ﺃﻳﻀﺎ 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 ﺭﺃﻳﺎ 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 ﺟﻬﺪﺍ
ﰲ ﺿﺒﻂ ﻗﻮﺍﻋﺪ ﺍﳌﻠﺔ ﻭﺍﻟﺘﻮﺍﺻﻲ ﲝﻔﻈﻬﺎ ،ﻭﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ـ ﻓﻠﻮ
ﻛﺎﻥ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﻣﺴﻮﻏﹰﺎ ﺃﻭ ﳏﺘﻮﻣﺎ 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 ﹺﺑﻴـ ﺪ
ﺍﻟﺮﺏ ﺗﻌﺎﱃ ،ﻓﻠﻴﺠﺮ ﺁﻳﺔ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﻲﺀ ،ﻭﻗﻮﻟـﻪ{ :ﻟﻤـﺎ ﺧﹶﻠﻘﹾـ
ﺠﻠﹶﺎ ﹺﻝ ﻭﺍﹾﻟﹺﺈ ﹾﻛﺮﺍ ﹺﻡ} ]ﺍﻟﺮﲪﻦ ،[27:ﻭﻗﻮﻟـﻪ:
ﻚ ﺫﹸﻭ ﺍﹾﻟ
]ﺹ {،[75:ﻭﻳﺒﻘﹶﻰ ﻭ ﺟ ﻪ ﺭﺑ
ﺠﺮﹺﻱ ﹺﺑﹶﺄ ﻋﻴﹺﻨﻨﺎ{ ]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 ﻳﺤـﻮﻝ،
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 ﺻﻐﺮﺍ 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 ﻤﹾﺜﻠ ﻪ ﺷـ ﻲ ٌﺀ
ﻓﺘﺒﺎﺭﻙ ﺍﻟﻠﹼﻪ ﺃﺣﺴﻦ ﺍﳋﺎﻟﻘﲔ ،ﻭﺧﺎﻟﻘﻬﻢ ﻭﺳﻴﺪ ﺍﻟﺴﺎﺩﺓ ،ﻭﺭﻢ {ﹶﻟﻴ
ﺼ ﲑ} ]ﺍﻟﺸﻮﺭﻯ.[11:ﻗﻠﺖ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﻻ ﻳﺴﻌﻔﻪ ﺑﺸﻲﺀ ﻓﻘﺪ ﻧﺺ ﺴﻤﻴ ﻊ ﺍﻟﺒ
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 ﺣﺪﺍ ،ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻳﻖ ﻣﺎﻟﻚ ﻭﻏﲑﻩ( .ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺃﺧﱪﱐ
ﻭﻫﺐ ،ﻋﻦ ﺍﺑﻦ ﻭﺿﺎﺡ ،ﻋﻦ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺩ ،ﻗﺎﻝ :ﻭﻣﻦ ﺃﺩﺭﻛـﺖ ﻣـﻦ
ﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ،ﻭﻋﻴﺴﻰ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭ ﻭﻛﻴﻊ ،ﻛﺎﻧﻮﺍﺍﳌﺸﺎﺋﺦ :ﻣﺎﻟﻚ ﻭﺳﻔﻴﺎﻥ ،ﻭﹸﻓ
ﻱ ﻋﻦ ﺍﻟﻨﺰﻭﻝ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﺍﻟﻨﺰﻭﻝ ﺣﻖ .ﻗﺎﻝ ﺍﺑﻦ ﻭﺿﺎﺡ :ﻭﺳﺄﻟﺖ ﻳﻮﺳﻒ ﺑﻦ ﻋ ﺪ
ﻗﺎﻝ :ﻧﻌﻢ ﺃﻭﻣﻦ ﺑﻪ ،ﻭﻻ ﺃ ﺣ ﺪ ﻓﻴﻪ ﺣﺪﺍ ،ﻭﺳﺄﻟﺖ ﻋﻨﻪ ﺍﺑﻦ ﻣﻌﲔ ،ﻓﻘﺎﻝ :ﻧﻌﻢ ﺃﹸﻗ ﺮ ﺑﻪ،
ﻭﻻ ﺃ ﺣ ﺪ ﻓﻴﻪ ﺣﺪﺍ .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 ﻋﻠﻤﺎ ،ﻭﺍﻟﻌﺠﺰ ﻋﻤﺎ ﱂ ﻳﺪﻉ ﺇﻟﻴﻪ ﺇﳝﺎﻧﺎ ،ﻭﺃـﻢ
ﺇﳕﺎ ﻳﻨﺘﻬﻮﻥ ﻣﻦ ﻭﺻﻔﻪ ﺑﺼﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ ﺇﱃ ﺣﻴﺚ ﺍﻧﺘﻬﻰ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ.
ﻚ ﹺﺇﻟﱠﺎ ﻭ ﺟﻬـ ﻪ ]ﺍﻟﻘﺼـﺺ: ﻭﻗﺪ ﻗﺎﻝ ـ ﻭﻫﻮ ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ ـ :ﹸﻛ ﱡﻞ ﺷ ﻲ ٍﺀ ﻫﺎﻟ
ﻱ ﺷ ﻲ ٍﺀ ﹶﺃ ﹾﻛﺒ ﺮ ﺷﻬﺎﺩ ﹰﺓ ﻗﹸـ ﹺﻞ ﺍﻟﻠﹼـ ﻪ ﺷـﻬﹺﻴ ﺪ ﹺﺑﻴﻨﹺـﻲ ﻭﺑﻴـﻨ ﹸﻜ ﻢ} ،[88ﻭﻗﺎﻝ :ﹸﻗ ﹾﻞ ﹶﺃ
ﺴ ﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[28:ﻭﻗﺎﻝ :ﹶﻓﹺﺈﺫﹶﺍ ﺳ ﻮﻳﺘ ﻪ ﺤ ﱢﺬ ﺭ ﹸﻛ ﻢ ﺍﻟﹼﻠ ﻪ ﻧ ﹾﻔ ]ﺍﻷﻧﻌﺎﻡ ،[19:ﻭﻗﺎﻝ :ﻭﻳ
ﻚ ﹺﺑﹶﺄ ﻋﻴﹺﻨﻨﺎ{ ]ﺍﻟﻄﻮﺭ ،[48:ﻭﻗﺎﻝ: ﺖ ﻓﻴ ﻪ ﻣﻦ ﺭﻭﺣﻲ ]ﺹ [72:ﻭﻗﺎﻝ} :ﹶﻓﹺﺈﻧ ﺨ ﻭﻧ ﹶﻔ
ﺖﺖ ﺍﻟﻴﻬﻮﺩ ﻳ ﺪ ﺍﻟﹼﻠ ﻪ ﻣ ﻐﻠﹸﻮﻟﹶـ ﹲﺔ ﹸﻏﻠﱠـ ﺼﻨ ﻊ ﻋﻠﹶﻰ ﻋﻴﻨﹺﻲ} ]ﻃﻪ ،[93:ﻭﻗﺎﻝ{ :ﻭﻗﹶﺎﹶﻟ ﻭﻟﺘ
ﺽﹶﺃﻳﺪﻳ ﹺﻬ ﻢ ﻭﹸﻟ ﻌﻨﻮﹾﺍ ﹺﺑﻤﺎ ﻗﹶﺎﻟﹸﻮﹾﺍ ﺑ ﹾﻞ ﻳﺪﺍ ﻩ ﻣﺒﺴﻮ ﹶﻃﺘﺎ ﻥ} ]ﺍﳌﺎﺋﺪﺓ ،[64 :ﻭﻗﺎﻝ{ :ﻭﺍﻟﹾـﹶﺄ ﺭ
ﺨﺎﻓﹶﺎ ﹺﺇﻧﻨﹺﻲ ﻣ ﻌ ﹸﻜﻤﺎﻀﺘ ﻪ ﻳ ﻮ ﻡ ﺍﹾﻟ ﻘﻴﺎ ﻣ ﺔ} ﺍﻵﻳﺔ ]ﺍﻟﺰﻣﺮ ،[67:ﻭﻗﺎﻝ{ :ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﺗ ﺟﻤﻴﻌﺎ ﹶﻗﺒ
ﹶﺃ ﺳ ﻤ ﻊ ﻭﹶﺃﺭﻯ} ]ﻃﻪ ،[64:ﻭﻗﺎﻝ { :ﻭ ﹶﻛﱠﻠ ﻢ ﺍﻟﹼﻠ ﻪ ﻣﻮﺳﻰ ﺗ ﹾﻜﻠﻴﻤﺎ} ]ﺍﻟﻨﺴﺎﺀ.[164:
ﺽ} ﺍﻵﻳﺔ ]ﺍﻟﻨﻮﺭ ،[35:ﻭﻗﺎﻝ{ :ﺍﻟﻠﹼـ ﻪ ﹶﻻ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﹺ ﺴﻤﺎﻭﺍ ﻭﻗﺎﻝ ﺗﻌﺎﱃ{ :ﺍﻟﱠﻠ ﻪ ﻧﻮ ﺭ ﺍﻟ
ﺕ ﻭﻣـﺎ ﻓـﻲ ﺴﻤﺎﻭﺍ ﺤ ﻲ ﺍﹾﻟ ﹶﻘﻴﻮ ﻡ ﹶﻻ ﺗ ﹾﺄ ﺧ ﹸﺬ ﻩ ﺳﻨ ﹲﺔ ﻭ ﹶﻻ ﻧ ﻮ ﻡ ﱠﻟ ﻪ ﻣﺎ ﻓﻲ ﺍﻟ ﹺﺇﻟﹶـ ﻪ ﹺﺇ ﱠﻻ ﻫ ﻮ ﺍﹾﻟ
ﺸ ﹶﻔ ﻊ ﻋﻨ ﺪ ﻩ ﹺﺇ ﱠﻻ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ﻪ ﻳ ﻌﹶﻠ ﻢ ﻣﺎ ﺑﻴ ﻦ ﹶﺃﻳﺪﻳ ﹺﻬ ﻢ ﻭﻣﺎ ﺧ ﹾﻠ ﹶﻔﻬـ ﻢ ﻭ ﹶﻻ
ﺽ ﻣﻦ ﺫﹶﺍ ﺍﱠﻟﺬﻱ ﻳ ﺍ َﻷ ﺭ ﹺ
ﺽ ﻭ ﹶﻻ ﺕ ﻭﺍ َﻷ ﺭ ﺸ ﻲ ٍﺀ ﻣ ﻦ ﻋ ﹾﻠ ﻤ ﻪ ﹺﺇ ﱠﻻ ﹺﺑﻤﺎ ﺷﺎﺀ ﻭ ﺳ ﻊ ﹸﻛ ﺮﺳـﻴ ﻪ ﺍﻟﺴـﻤﺎﻭﺍ ﻳﺤﻴﻄﹸﻮ ﹶﻥ ﹺﺑ
ﻳﺆﻭ ﺩ ﻩ ﺣ ﹾﻔ ﹸﻈ ﻬﻤﺎ ﻭ ﻫ ﻮ ﺍﹾﻟ ﻌﻠ ﻲ ﺍﹾﻟ ﻌﻈﻴ ﻢ} ﺍﻵﻳﺔ ]ﺍﻟﺒﻘﺮﺓ ،[255:ﻭﻗﺎﻝ{:ﻫـ ﻮ ﺍﻟﹾـﹶﺄ ﻭ ﹸﻝ
ﻭﺍﻟﹾﺂ ﺧ ﺮ ﻭﺍﻟﻈﱠﺎ ﻫ ﺮ ﻭﺍﹾﻟﺒﺎ 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 ﻋﻠﻴ ﻢ} ]ﺍﳊﺪﻳﺪ [3:ﻗﻴﻮﻡ ﺣﻲ
ﻻ ﺗﺄﺧﺬﻩ ﺳﻨ 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. ﺴﻤﻴ ﻊ ﺍﻟﺒ
ﺲ ﹶﻛ ﻤﹾﺜﻠ ﻪ ﺷ ﻲ ٌﺀ ﻭ ﻫ ﻮ ﺍﻟ
ﻭﻻ ﺗﻘﺪﻳﺮ{ :ﹶﻟﻴ
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 ﺇﺛﺒﺎﺎ 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 ﻣﻌﻠﻮﻣـﺎ 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 :ﺇﺎ 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 ﳓﻮﺍ 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 ﺳـﻨﺢ ]ﺃﻱ :ﻋـﺮﺽ[ .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 ﻤﹾﺜﻠـ ﻪ
ﺫﻟﻚ ،ﺑﻞ ﻫﻮ ـ ﺗﻌﺎﱃ ـ ﺃﻋﻈﻢ ﻭﺃﺟﻞ ﻭﺃﻛﱪ ،ﺃﻻ ﺗﺴﻤﻊ ﻟﻘﻮﻟﻪ{ :ﹶﻟﻴ
ﺷ ﻲ ٌﺀ} ]ﺍﻟﺸﻮﺭﻯ ،[11:ﻭﻗﻮﻟﻪ { :ﻭﹶﻟ ﻢ ﻳﻜﹸﻦ ﱠﻟ ﻪ ﹸﻛ ﹸﻔﻮﺍ 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 ﻛﻔﻮﺍ ﺃﺣﺪ ـ ﺇﱃ ﺃﻥ ﻗﺎﻝ ـ :ﺧﻠﺼﺖ ﻟﻪ ﺍﻷﲰـﺎﺀ
ﺴﹺﻨﻴﺔ ،ﻓﻜﺎﻧﺖ ﻭﺍﻗﻌﺔ ﰲ ﻗﺪﱘ ﺍﻷﺯﻝ ﺑﺼﺪﻕ ﺍﳊﻘﺎﺋﻖ ،ﱂ ﻳﺴﺘﺤﺪﺙ ـ ﺗﻌـﺎﱃ ـ ﺍﻟ
ﺻﻔﺔ ﻛﺎﻥ ﻣﻨﻬﺎ ﺧﻠﻴﺎ ،ﻭﺍﲰﺎ ﻛﺎﻥ ﻣﻨﻪ ﺑﺮﻳﺎ ،ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﻜﺎﻥ ﻫﺎﺩﻳﺎ ﺳـﻴﻬﺪﻱ،
ﻭﺧﺎﻟﻘﹰﺎ ﺳﻴﺨﻠﻖ ،ﻭﺭﺍﺯﻗﹰﺎ ﺳﲑﺯﻕ ،ﻭﻏﺎﻓﺮﺍ ﺳﻴﻐﻔﺮ ،ﻭﻓﺎﻋﻠﹰﺎ ﺳﻴﻔﻌﻞ ،ﻭﱂ ﳛﺪﺙ ﻟـﻪ
/ﺍﻻﺳﺘﻮﺍﺀ ﺇﻻ ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺻﻔﺔ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ،ﻓﻬﻮ ﻳﺴﻤﻲ ﺑﻪ ﰲ ﲨﻠـﺔ
ﻓﻌﻠﻪ .
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 ﺃﻳﻀﺎ 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 ﺃﻭﻝ 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 ﺍﺎﻭﺭﺓ ،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 ﺭﻢ ،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 ﻻﻢ 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 ﺃﻗﺮﻤﺎ ،ﻗﻠﺖ ﳛﺘﺞ ﲝﺪﻳﺜﻬﻤﺎ ؟ ﻗـﺎﻝ ،ﻻ ﳘـﺎ
ﺷﺒﻴﻬﺎﻥ ﺑﺎﻬﻮﻟﲔ .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 ﺇﺎ 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 ﲢﺪﻩ 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 ﻣﺸﺎﺔ
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 ﺃﻢ 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
ﻟﺴﺎﺎ 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 ﻛﺄﻤﺎ ﻏﻤﺎﻣﺘﺎﻥ ] ﻓﻘﺎﻝ :ﺍﻟﻜﻼﻡ ﻻﻳﻜﻮﻥ ﻏﻤﺎﻣـﺔ ﻭ ﻻ
ﻳﺘﺸﺒﻪ ﺎ ﻗﻠﻨﺎ ﻟﻪ ﺃﻓﺘﻌﻄﻞ ﺍﻟﻨﻘﻞ ؟ ﻗﺎﻝ :ﻻ ﻭ ﻟﻜﻦ ﻳﺄﰐ ﺛﻮﺍﻤﺎ 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 ﻳﺆﻣﻦ 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 ﺭﻭﺍﺎ ﻭﻧﻘﻠﺘﻬﺎ ..ﺍﻫـ.
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ) :ﺣﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ :ﻭﹶﺃﻣﺎ ﹶﻗﻮﻟﻪ
ﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻪ ﻣﺎ ﺍﻧﺘﻬﻰ ﹺﺇﹶﻟﻴ ﻪ ﺑﺼﺮﻩ ﻣ ﻦ ﺧﻠﹾﻘﻪ ( ﻓﹶﺎﻟﺴـﺒﺤﺎﺕ ﺸ ﹶﻔ ﻪ ﹶﻟﹶﺄ ﺣ ﺮﹶﻗ
ﹶﻟ ﻮ ﹶﻛ
ﻀ ﻢ ﺍﻟﺴﲔ ﻭﺍﹾﻟﺒﺎﺀ ﻭ ﺭﻓﹾﻊ ﺍﻟﺘﺎﺀ ﻓﻲ ﺁﺧﺮﻩ ﻭ ﻫ ﻲ ﺟﻤﻊ ﺳﺒﺤﺔ .ﻗﹶﺎ ﹶﻝ ﺻﺎﺣﺐ ﺍﹾﻟﻌـﻴﻦ ﹺﺑ
ﲔ :ﻣ ﻌﻨﻰ ) ﺳﺒﺤﺎﺕ ﺤ ﺪﺛ
ﲔ ﻭﺍﹾﻟ ﻤ
ﺚ ﻣ ﻦ ﺍﻟﱡﻠ ﻐ ﹺﻮﻳ
ﺤﺪﻳ ﲔ ﻟ ﹾﻠ
ﻱ ﻭ ﺟﻤﻴﻊ ﺍﻟﺸﺎ ﹺﺭ ﺣ ﻭﺍﹾﻟ ﻬ ﺮ ﹺﻭ
ﺤﺠﺎﺏ ﹶﻓﹶﺄﺻﻠﻪ ﻓﻲ ﺍﻟﱡﻠﻐﺔ ﺍﹾﻟ ﻤﻨﻊ ﻭﺍﻟﺴـﺘﺮ ، ﻭﺟﻬﻪ ( ﻧﻮﺭﻩ ﻭ ﺟﻠﹶﺎﻟﻪ ﻭﺑﻬﺎ ﺅ ﻩ ،ﻭﹶﺃﻣﺎ ﺍﹾﻟ
ﺠﺴـﻢ ﺤﺪﻭﺩﺓ ،ﻭﺍﹶﻟﻠﱠﻪ ﻣﻨﺰﻩ ﻋـ ﻦ ﺍﹾﻟ ﹺ ﺤﺠﺎﺏ ﹺﺇﻧﻤﺎ ﺗﻜﹸﻮﻥ ﻟ ﹾﻠﹶﺄ ﺟﺴﺎ ﹺﻡ ﺍﹾﻟ ﻤ ﻭ ﺣﻘﻴﻘﹶﺔ ﺍﻟﹾ
ﻚ ﺍﹾﻟﻤﺎﻧﹺﻊ ﻧﻮﺭﺍ ﹶﺃ ﻭ ﻧﺎﺭﺍ ﻟﹶﺄﻧ ﻬﻤﺎ ﺤ ﺪ ،ﻭﺍﹾﻟ ﻤﺮﺍﺩ ﻫﻨﺎ ﺍﹾﻟﻤﺎﻧﹺﻊ ﻣ ﻦ ﺭ ﺅﻳﺘﻪ ،ﻭ ﺳ ﻤ ﻲ ﹶﺫﻟ ﻭﺍﹾﻟ
ﺸﻌﺎ ﻋ ﹺﻬﻤﺎ ،ﻭﺍﹾﻟ ﻤﺮﺍﺩ ﺑﹺﺎﹾﻟ ﻮ ﺟ ﻪ ﺍﻟﺬﱠﺍﺕ ,ﻭﺍﹾﻟ ﻤﺮﺍﺩ ﹺﺑﻤﺎ ﻳ ﻤﻨﻌﺎ ﻥ ﻣ ﻦ ﺍﹾﻟﹺﺈ ﺩﺭﺍﻙ ﻓﻲ ﺍﹾﻟﻌﺎﺩﺓ ﻟ
ﺨﻠﹸﻮﻗﹶﺎﺕ ﻟﹶﺄ ﱠﻥ ﺑﺼﺮﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻣﺤـﻴﻂ ﺍﻧﺘﻬﻰ ﹺﺇﹶﻟﻴ ﻪ ﺑﺼﺮﻩ ﻣ ﻦ ﺧﻠﹾﻘﻪ ﺟﻤﻴﻊ ﺍﹾﻟ ﻤ
ﺾ ،ﻭﺍﻟﺘ ﹾﻘﺪﻳﺮ ﻟﹶـ ﻮ ﹶﺃﺯﺍ ﹶﻝ ﺠﻨﺲ ﻟﹶﺎ ﻟﻠﺘﺒﻌﻴ ﹺ ﺠﻤﻴ ﹺﻊ ﺍﹾﻟﻜﹶﺎﺋﻨﺎﺕ ،ﻭﹶﻟ ﹾﻔﻈﹶﺔ ) ﻣ ﻦ ( ﻟﺒﻴﺎ ﻥ ﺍﹾﻟ ﹺ ﹺﺑ
ﻕ ﺟﻠﹶﺎﻝ ﺨ ﹾﻠ ﻘ ﻪ ﹶﻟﹶﺄ ﺣ ﺮ
ﺠﻠﱠﻰ ﻟ ﺴﻤﻰ ﻧﻮ ﺭﺍ ﹶﺃ ﻭ ﻧﺎﺭﺍ ﻭﺗ ﺤﺠﺎﺏ ﺍﹾﻟ ﻤ ﺍﹾﻟﻤﺎﻧﹺﻊ ﻣ ﻦ ﺭ ﺅﻳﺘﻪ ﻭ ﻫ ﻮ ﺍﹾﻟ
ﺨﻠﹸﻮﻗﹶﺎﺗﻪ .ﺍﻧﺘﻬﻰ .ﻭﰲ ﻛﺘﺎﺏ ﺍﳊﺪﻳﻘﺔ ﺍﻟﻨﺪﻳﺔ ﺷﺮﺡ ﺍﻟﻄﺮﻳﻘﺔ ﺍﶈﻤﺪﻳﺔ ﺫﹶﺍﺗﻪ ﺟﻤﻴﻊ 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 ﻣﺸﺎﺔ 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 ﻭﺇﺿﺎﻓﺎﺎ ،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 ﻣﺸﺎﺎ 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 ﻭﺎﻳﺔ ،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 ﺷﻴﺦ ﺍﹾﻟﺒﺨﺎ ﹺﺭﻱ : ﻗﹶﺎ ﹶﻝ
ﺲ
ﻒ ﺍﻟﻠﱠﻪ ﹺﺑ ﻪ ﻧﻔﹾﺴﻪ ﹶﻓ ﹶﻘ ﺪ ﹶﻛ ﹶﻔ ﺮ ﻭﻟﹶـ ﻴ
ﺻ
ﺤ ﺪ ﻣﺎ 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 ﺭﺳﻮﻟﻪ ﺗ
ﺻ
ﻓﻴﻤﺎ ﻭ
ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﲔ ﻭﳓﻮﻫﺎ ﻓﻤﻦ ﺃﻧﻜﺮ ﺃﺎ ﻣﻦ ﺍﻟﻘﺮﺀﺍﻥ ﻓﻘﺪ ﻛﻔﺮ " ﺃﻱ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﺎ
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 ﻭﺍﻲﺀ 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 ﺯﻣﺎﻢ 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 ﺗﻀﺮﺏ ﺍﻷﻣﺜﺎﻝ ﳌﻦ ﻟﻪ ﺃﻣﺜﺎﻝ ،ﻛﻴـﻒ
ﻳﻘﺎﻝ ﻟﻪ ﻛﻴﻒ ،ﻭﺍﻟﻜﻴﻒ ﰲ ﺣﻘﻪ ﳏﺎﻝ ،ﺃﻧﻰ ﺗﺘﺨﻴﻠﻪ ﺍﻷﻭﻫـﺎﻡ ﻭﻛﻴـﻒ ﲢـﺪﻩ
ﺍﻟﻌﻘﻮﻝ" .ﻭﻳﻘﻮﻝ" :ﻣﺎ ﻋ ﺮﻓﹶﻪ ﻣﻦ ﻛﻴﻔﻪ ،ﻭﻻ ﻭﺣ ﺪ ﻩ ﻣﻦ ﻣﺜﱠﻠﹶﻪ ،ﻭﻻ ﻋﺒﺪﻩ ﻣﻦ ﺷﺒﻬﻪ،
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 ﻛﺎﻓﺮﺍ" ،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 ﻭﻏﲑﻩ 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 ﻭﺎﻳﺔ 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 ﺍﺴﻤﺔ ـ ﺇﺫ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻋﺒﺎﺩ ﺍﻻﺻﻨﺎﻡ
ﻭﺍﻟﺼﻮﺭ.ﺍﻫـ ﻭﺫﻛﺮ ﺗﻜﻔﲑ ﺍﺴﻤﺔ 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 ﺍﺴﻢ ﻭﻣﻨﻜﺮ ﻋﻠﻢ ﺍﳉﺰﺋﻴﺎﺕ ﻭﻗﺎﻝ
ﺑﻌﻀﻬﻢ ﺍﳌﺒﺘﺪﻋﺔ ﺃﻗﺴﺎﻡ :ﺍﻷﻭﻝ ﻣﺎ ﻧﻜﻔﺮﻩ ﻗﻄﻌﺎ ﻛﻘﺎﺫﻑ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﺎ،
ﻭﻣﻨﻜﺮ ﻋﻠﻢ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺣﺸﺮ ﺍﻷﺟﺴﺎﺩ ﻭﺍﺴﻤﺔ 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 :
ﺤﻤﺪ ﺑﻦ ﺣﻨﺒ ﹴﻞ ﻗﹶﺎ ﹶﻝ ﺣ ﺪﹶﺛﻨﹺﻲ ﺣ ﺪﹶﺛﻨﺎ ﹶﺃﺑﻮ ﻋﺒﺪ ﺍﻟ ﺮ ﺣ ﻤ ﹺﻦ ﻋﺒﺪ ﺍﻟﱠﻠ ﻪ ﺑﻦ ﹶﺃ ﺣﻤﺪ ﺑﻦ ﻣ
ﺙ ﻋ ﻦ ﺤ ﺪ ﹸ
ﺖ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﻳ
ﺝ ﺣ ﺪﹶﺛﻨﺎ ﺷ ﻌﺒ ﹸﺔ ﻗﹶﺎ ﹶﻝ ﺳ ﻤ ﻌ
ﹶﺃﺑﹺﻲ ﺭ ﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺣ ﺪﹶﺛﻨﺎ ﺣﺠﺎ
ﻚ
ﺲ ﺑــــــــ ﹺﻦ ﻣﺎﻟــــــــ ﹶﺃﻧــــــــ ﹺ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺏ ﺍﹾﻟ ﻌﺒ ﺪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺑ ﹸﻜ ﻢ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹺﺇﺫﹶﺍ ﺗ ﹶﻘ ﺮ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺖ ﻣﻨ ﻪ ﺑﺎﻋﺎ ﻭﹺﺇ ﹾﻥ ﹶﺃﺗـﺎﻧﹺﻲ ﺏ ﻣﻨﻲ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ ﺖ ﻣﻨ ﻪ ﺫﺭﺍﻋﺎ ﻭﹺﺇﺫﹶﺍ ﺗ ﹶﻘ ﺮ ﻣﻨﻲ ﺷﺒﺮﺍ ﺗ ﹶﻘ ﺮﺑ
ﻳ ﻤﺸﻲ ﹶﺃﺗﻴﺘ ﻪ ﻫ ﺮ ﻭﹶﻟ ﹰﺔ .ﻭﰲ ﺍﳌﺴﻨﺪ :ﺣ ﺪﹶﺛﻨﺎ ﹸﻗﺘﻴﺒ ﹸﺔ ﺑ ﻦ ﺳﻌﻴ ﺪ ﺣ ﺪﹶﺛﻨﺎ ﺍﺑ ﻦ ﹶﻟﻬﹺﻴ ﻌ ﹶﺔ ﻋ ﻦ
ﻱ ﻭ ﻫ ﻮ ﻋﻠﹶـﻰ ﺖ ﹶﺃﺑﺎ ﹶﺫ ﺭ ﺍﹾﻟ ﻐﻔﹶﺎ ﹺﺭ ﻳﺰﹺﻳ ﺪ ﺑ ﹺﻦ ﻋ ﻤ ﹴﺮﻭ ﻋ ﻦ ﻳﺰﹺﻳ ﺪ ﺑ ﹺﻦ ﻧ ﻌﻴ ﹴﻢ ﻗﹶﺎ ﹶﻝ ﺳ ﻤ ﻌ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳﻘﹸﻮ ﹸﻝ ﻣـ ﻦ ﺖ ﺍﻟﻨﹺﺒ ﻲ ﻁ ﻳﻘﹸﻮ ﹸﻝ ﺳ ﻤ ﻌ ﺴﻄﹶﺎ ﺍﹾﻟ ﻤﻨﺒ ﹺﺮ ﺑﹺﺎﹾﻟ ﹸﻔ
ﺏ
ﺏ ﹺﺇﻟﹶﻰ ﺍﻟﱠﻠ ﻪ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮ ﺏ ﹺﺇﹶﻟﻴ ﻪ ﺫﺭﺍﻋﺎ ﻭ ﻣ ﻦ ﺗ ﹶﻘ ﺮ ﺏ ﹺﺇﻟﹶﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﺷﺒﺮﺍ ﺗ ﹶﻘ ﺮ ﺗ ﹶﻘ ﺮ
ﹺﺇﹶﻟﻴ ﻪ ﺑﺎﻋﺎ ﻭ ﻣ ﻦ ﹶﺃ ﹾﻗﺒ ﹶﻞ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻣﺎ ﺷﻴﺎ ﹶﺃ ﹾﻗﺒ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﹺﺇﹶﻟﻴ ﻪ ﻣ ﻬ ﺮ ﹺﻭﻟﹰﺎ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﻠﹶـﻰ
ﺺ ﺣ ﺪﹶﺛﻨﺎ ﻭﹶﺃ ﺟ ﱡﻞ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﻠﹶﻰ ﻭﹶﺃ ﺟ ﱡﻞ .ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ :ﺣ ﺪﹶﺛﻨﺎ ﻋ ﻤ ﺮ ﺑ ﻦ ﺣ ﹾﻔ ﹴ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ
ﺖ ﹶﺃﺑﺎ ﺻﺎﻟ ﹴﺢ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ﺶ ﺳ ﻤ ﻌ ﹶﺃﺑﹺﻲ ﺣ ﺪﹶﺛﻨﺎ ﺍﹾﻟﹶﺄ ﻋ ﻤ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﹶﺃﻧﺎ ﻋﻨ ﺪ ﹶﻇ ﻦ ﻋﺒﺪﻱ ﺑﹺﻲ ﻭﹶﺃﻧـﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﹺﺒ ﻲ
ﺴ ﻪ ﹶﺫ ﹶﻛ ﺮﺗ ﻪ ﻓﻲ ﻧ ﹾﻔﺴِﻲ ﻭﹺﺇ ﹾﻥ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﻓـﻲ ﻣﻠﹶـﹴﺈ ﻣ ﻌ ﻪ ﹺﺇﺫﹶﺍ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﹶﻓﹺﺈ ﹾﻥ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﻓﻲ ﻧ ﹾﻔ ِ
ﺏ ﹺﺇﹶﻟ ﻲﺖ ﹺﺇﹶﻟﻴ ﻪ ﺫﺭﺍﻋﺎ ﻭﹺﺇ ﹾﻥ ﺗ ﹶﻘ ﺮ ﺸﺒ ﹴﺮ ﺗ ﹶﻘ ﺮﺑ
ﺏ ﹺﺇﹶﻟ ﻲ ﹺﺑ
ﹶﺫ ﹶﻛ ﺮﺗ ﻪ ﻓﻲ ﻣﹶﻠﹴﺈ ﺧﻴ ﹴﺮ ﻣﻨ ﻬ ﻢ ﻭﹺﺇ ﹾﻥ ﺗ ﹶﻘ ﺮ
ﺖ ﹺﺇﹶﻟﻴ ﻪ ﺑﺎﻋﺎ ﻭﹺﺇ ﹾﻥ ﹶﺃﺗﺎﻧﹺﻲ ﻳ ﻤﺸﻲ ﹶﺃﺗﻴﺘ ﻪ ﻫ ﺮ ﻭﹶﻟ ﹰﺔ .ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺠـﺮ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ
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 ﺍﺎﺯﺍﺓ 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 ﻭﺃﺎ 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 ،ﻷﺎ 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 ﺍﺎﻫﺪﺓ ﻟﻠﻨﻔﺲ ﳌﺎ ﻃﺒﻌﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺸﻬﻮﺓ ﻭﺍﳊﺮﺹ ﻭﺍﳍﻮﻯ ﻭﺍﻟﻐﻀﺐ ,
ﻓﻜﺎﻧﺖ ﻋﺒﺎﺩﻢ 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
ﻓﺈﻢ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻢ 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 ﺍﻤﻮﻉ 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 ﻟﻌﺒـﺎﺩﻢ 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 ﺃﻢ ﺃﻓﻀﻞ ,ﻭﺗﻌﻘﺐ ﺑﺄﻧﻪ
ﺇﳕﺎ ﻧﻔﻰ ﺫﻟﻚ ﻟﻜﻮﻢ 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
ﺲﺤﻴﻰ ﻋ ﻦ ﺍﻟﺘﻴ ﻤ ﻲ ﻋ ﻦ ﹶﺃﻧ ﹺ ﺴ ﺪ ﺩ ﻋ ﻦ ﻳ
ﻋﻦ ﺭﺑﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ :ﺣ ﺪﹶﺛﻨﺎ ﻣ
ـﺎ ﹶﻝ ـﻲ ﻫ ﺮﻳــ ـ ﺮ ﹶﺓ ﻗﹶـــ ﻚ ﻋــ ـ ﻦ ﹶﺃﺑﹺـــ ﺑـــ ﹺﻦ ﻣﺎﻟــ ـ
ﺖ
ﺏ ﺍﹾﻟ ﻌﺒ ﺪ ﻣﻨﻲ ﺷﺒﺮﺍ ﺗ ﹶﻘ ﺮﺑـ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻗﹶﺎ ﹶﻝ ﺇﹺﺫﹶﺍ ﺗ ﹶﻘ ﺮ
ﺭﺑﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﺍﻟﻨﹺﺒ ﻲ
ﺖ ﻣﻨ ﻪ ﺑﺎﻋﺎ ﹶﺃ ﻭ ﺑﻮﻋﺎ ﻭﻗﹶـﺎ ﹶﻝ ﻣ ﻌﺘﻤـ ﺮ ﺏ ﻣﻨﻲ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ ﻣﻨ ﻪ ﺫﺭﺍﻋﺎ ﻭﹺﺇﺫﹶﺍ ﺗ ﹶﻘ ﺮ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳ ﺮﻭﹺﻳ ﻪ ﻋ ﻦ ﺭﺑ ﻪ ﻋ ﺰ
ﺖ ﹶﺃﻧﺴﺎ ﻋ ﻦ ﺍﻟﻨﹺﺒ 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 ﻭﺍﻟﱠﻠ ﹾﻔ ﹸ ﺍﻧﺘﻬﻰ .ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ :ﺣ ﺪﹶﺛﻨﺎ ﹸﻗﺘﻴﺒ ﹸﺔ ﺑ ﻦ ﺳﻌﻴ ﺪ ﻭ ﺯ ﻫﻴ ﺮ ﺑ ﻦ ﺣ ﺮ ﹴ
ﺶ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺻﺎﻟ ﹴﺢ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻟ ﹸﻘﺘﻴﺒ ﹶﺔ ﻗﹶﺎﻟﹶﺎ ﺣ ﺪﹶﺛﻨﺎ ﺟﺮﹺﻳ ﺮ ﻋ ﻦ ﺍﹾﻟﹶﺄ ﻋ ﻤ ﹺ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹶﺃﻧﺎ ﻋﻨ ﺪ ﹶﻇ ﻦ ﻋﺒـﺪﻱ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺴ ﻪ ﹶﺫ ﹶﻛ ﺮﺗ ﻪ ﻓﻲ ﻧ ﹾﻔﺴِﻲ ﻭﹺﺇ ﹾﻥ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﻓﻲ ﲔ ﻳ ﹾﺬ ﹸﻛ ﺮﻧﹺﻲ ﹺﺇ ﹾﻥ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﻓﻲ ﻧ ﹾﻔ ِ ﺑﹺﻲ ﻭﹶﺃﻧﺎ ﻣ ﻌ ﻪ ﺣ
ﺖ ﹺﺇﹶﻟﻴ ﻪ ﺫﺭﺍﻋـﺎ ﻭﹺﺇ ﹾﻥﺏ ﻣﻨﻲ ﺷﺒﺮﺍ ﺗ ﹶﻘ ﺮﺑ ﻣﹶﻠﹴﺈ ﹶﺫ ﹶﻛ ﺮﺗ ﻪ ﻓﻲ ﻣﹶﻠﹴﺈ ﻫ ﻢ ﺧﻴ ﺮ ﻣﻨ ﻬ ﻢ ﻭﹺﺇ ﹾﻥ ﺗ ﹶﻘ ﺮ
ﺖ ﻣﻨ ﻪ ﺑﺎﻋﺎ ﻭﹺﺇ ﹾﻥ ﹶﺃﺗﺎﻧﹺﻲ ﻳ ﻤﺸﻲ ﹶﺃﺗﻴﺘ ﻪ ﻫ ﺮ ﻭﹶﻟ ﹰﺔ ﺣ ﺪﹶﺛﻨﺎ ﹶﺃﺑﻮ ﺑ ﹾﻜ ﹺﺮ ﺏ ﹺﺇﹶﻟ ﻲ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ ﺗ ﹶﻘ ﺮ
ﺶ ﹺﺑ ﻬﺬﹶﺍ ﺍﹾﻟﹺﺈ ﺳﻨﺎ ﺩ ﺐ ﻗﹶﺎﻟﹶﺎ ﺣ ﺪﹶﺛﻨﺎ ﹶﺃﺑﻮ ﻣﻌﺎ ﹺﻭﻳ ﹶﺔ ﻋ ﻦ ﺍﹾﻟﹶﺄ ﻋ ﻤ ﹺ ﺑ ﻦ ﹶﺃﺑﹺﻲ ﺷﻴﺒ ﹶﺔ ﻭﹶﺃﺑﻮ ﹸﻛ ﺮﻳ ﹴ
ﺖ ﻣﻨ ﻪ ﺑﺎﻋﺎ .ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷـﺮﺡ ﺏ ﹺﺇﹶﻟ ﻲ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ 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 ﻮﻳ ﺪ ﺑ ﻦ
ﺴ ﺮ ﹶﺓ ﺣ ﺪﹶﺛﻨﹺﻲ ﺯﻳ ﺪ ﺑ ﻦ ﹶﺃ ﺳﹶﻠ ﻢ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺻﺎﻟ ﹴﺢ ﻋـ ﻦ ﺺ ﺑ ﻦ ﻣﻴ ﺳﻌﻴ ﺪ ﺣ ﺪﹶﺛﻨﺎ ﺣ ﹾﻔ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹶﺃﻧﺎ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻋ ﻦ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ
ﺡ ﹺﺑﺘ ﻮﺑ ﺔ ﻋﺒ ﺪ ﻩ ﻣ ﻦ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢﺚ ﻳ ﹾﺬ ﹸﻛ ﺮﻧﹺﻲ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﱠﻠ ﻪ ﹶﺃ ﹾﻓ ﺮ
ﻋﻨ ﺪ ﹶﻇ ﻦ ﻋﺒﺪﻱ ﺑﹺﻲ ﻭﹶﺃﻧﺎ ﻣ ﻌ ﻪ ﺣﻴ ﹸ
ﺏ ﹺﺇﻟﹶـ ﻲ ﺖ ﹺﺇﹶﻟﻴ ﻪ ﺫﺭﺍﻋﺎ ﻭ ﻣ ﻦ ﺗ ﹶﻘ ﺮ ﺏ ﹺﺇﹶﻟ ﻲ ﺷﺒﺮﺍ ﺗ ﹶﻘ ﺮﺑ ﺠ ﺪ ﺿﺎﱠﻟﺘ ﻪ ﺑﹺﺎﹾﻟ ﹶﻔﻠﹶﺎ ﺓ ﻭ ﻣ ﻦ ﺗ ﹶﻘ ﺮ ﻳ ﹺ
ﺖ ﹺﺇﹶﻟﻴ ﻪ ﹸﺃ ﻫ ﺮ ﹺﻭ ﹸﻝ .ﻗـﺎﻝ ﺷـﻴﺦ ﺖ ﹺﺇﹶﻟﻴ ﻪ ﺑﺎﻋﺎ ﻭﹺﺇﺫﹶﺍ ﹶﺃ ﹾﻗﺒ ﹶﻞ ﹺﺇﹶﻟ ﻲ ﻳ ﻤﺸﻲ ﹶﺃ ﹾﻗﺒ ﹾﻠ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺍﻹﺳﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻛﻤﺎ ﻭﺻﻔﻪ ﺑﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ :ﹶﻗﻮﻟﻪ
) :ﹶﻟﻠﱠﻪ ﹶﺃ ﺷ ﺪ ﹶﻓ ﺮﺣﺎ ﹺﺑﺘ ﻮﺑﺔ ﻋﺒﺪﻩ ﻣ ﻦ ﹶﺃﺣﺪ ﹸﻛ ﻢ ﻳﺠﹺﺪ ﺿﺎﻟﱠﺘﻪ ﺑﹺﺎﹾﻟ ﹶﻔﻠﹶﺎ ﺓ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻌﹶﻠﻤﺎﺀ :ﹶﻓ ﺮﺡ
ﺴﺮﻭﺭ ﻱ :ﺍﹾﻟ ﹶﻔﺮﺡ ﻳﻨ ﹶﻘﺴِﻢ ﻋﻠﹶﻰ ﻭﺟﻮﻩ ﻣﻨﻬﺎ :ﺍﻟ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻫ ﻮ ﹺﺭﺿﺎ ﻩ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻤﺎ ﹺﺯ ﹺﺭ
ﺴﺮﻭ ﹺﺭ ﹺﺑ ﻪ ،ﻗﹶﺎ ﹶﻝ :ﻓﹶﺎﹾﻟ ﻤﺮﺍﺩ ﻫﻨﺎ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻳ ﺮﺿـﻰ ﺴﺮﻭﺭ ﻳﻘﹶﺎﺭﹺﺑ ﻪ ﺍﻟ ﺮﺿﺎ ﺑﹺﺎﹾﻟ ﻤ ،ﻭﺍﻟ
ﺡ ﺗ ﹾﺄﻛﻴـﺪﺍ ﺿﻰ ﻭﺍﺟﹺﺪ ﺿﺎﻟﱠﺘﻪ ﺑﹺﺎﹾﻟ ﹶﻔﻠﹶﺎﺓ ، ﹶﻓ ﻌﺒ ﺮ ﻋ ﻦ ﺍﻟ ﺮﺿﺎ ﺑﹺﺎﹾﻟ ﹶﻔ ﺮ ﹺ ﺗ ﻮﺑﺔ ﻋﺒﺪﻩ ﹶﺃ ﺷ ﺪ ﻣﻤﺎ ﻳ ﺮ
ﻟ ﻤ ﻌﻨﻰ ﺍﻟ ﺮﺿﺎ ﻓﻲ ﻧﻔﹾﺲ ﺍﻟﺴﺎﻣﻊ ،ﻭ ﻣﺒﺎﹶﻟﻐﺔ ﻓﻲ ﺗ ﹾﻘﺮﹺﻳﺮﻩ .ﺍﻧﺘﻬﻰ .ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ
ﻱ ﺣ ﺪﹶﺛﻨﺎ ﺤ ﻤ ﺪ ﺑ ﻦ ﺑﺸﺎ ﹺﺭ ﺑ ﹺﻦ ﻋﹾﺜﻤﺎ ﹶﻥ ﺍﹾﻟ ﻌﺒ ﺪ ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ :ﺣ ﺪﹶﺛﻨﺎ ﻣ
ﺲ ﺑ ﹺﻦﻱ ﻋ ﻦ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﻭ ﻫ ﻮ ﺍﻟﺘﻴ ﻤ ﻲ ﻋ ﻦ ﹶﺃﻧ ﹺ ﺤﻴﻰ ﻳ ﻌﻨﹺﻲ ﺍﺑ ﻦ ﺳﻌﻴ ﺪ ﻭﺍﺑ ﻦ ﹶﺃﺑﹺﻲ ﻋ ﺪ ﻳ
ﻚ ﻋــــــ ﻦ ﹶﺃﺑﹺــــــﻲ ﻫ ﺮﻳــــــ ﺮ ﹶﺓ ﻣﺎﻟــــــ
ﺏ ﻋﺒﺪﻱ ﻣﻨﻲ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹺﺇﺫﹶﺍ ﺗ ﹶﻘ ﺮ ﻋ ﻦ ﺍﻟﻨﹺﺒ ﻲ
ﺖ ﻣﻨ ﻪ ﺑﺎﻋﺎ ﹶﺃ ﻭ ﺑﻮﻋـﺎ ﻭﹺﺇﺫﹶﺍ ﺏ ﻣﻨﻲ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ ﺖ ﻣﻨ ﻪ ﺫﺭﺍﻋﺎ ﻭﹺﺇﺫﹶﺍ ﺗ ﹶﻘ ﺮ ﺷﺒﺮﺍ ﺗ ﹶﻘ ﺮﺑ
ﹶﺃﺗـــــﺎﻧﹺﻲ ﻳ ﻤﺸـــــﻲ ﹶﺃﺗﻴﺘـــــ ﻪ ﻫ ﺮ ﻭﻟﹶـــــ ﹰﺔ
ﺴ ﻲ ﺣ ﺪﹶﺛﻨﺎ ﻣ ﻌﺘ ﻤ ﺮ ﻋ ﻦ ﹶﺃﺑﹺﻴ ﻪ ﹺﺑ ﻬﺬﹶﺍ ﺍﹾﻟﹺﺈﺳـﻨﺎ ﺩ ﺤ ﻤ ﺪ ﺑ ﻦ ﻋﺒ ﺪ ﺍﹾﻟﹶﺄ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘﻴ ِ
ﺣ ﺪﹶﺛﻨﺎ ﻣ
ﻭﹶﻟ ﻢ ﻳ ﹾﺬ ﹸﻛ ﺮ ﹺﺇﺫﹶﺍ ﹶﺃﺗﺎﻧﹺﻲ ﻳ ﻤﺸﻲ ﹶﺃﺗﻴﺘ ﻪ ﻫ ﺮ ﻭﹶﻟ ﹰﺔ .ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴـﻠﻢ :
ﺏ ﻣﻨﻲ ﺫﺭﺍﻋﺎ ﺗ ﹶﻘﺮﺑﺖ ﹺﺇﹶﻟ ﻴ ﻪ ﺑﺎﻋﺎ ﹶﺃ ﻭ ﺑﻮﻋﺎ { ﺍﹾﻟﺒﺎﻉ ﻭﺍﹾﻟﺒﻮﻉ
ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭﹺﺇﺫﹶﺍ ﺗ ﹶﻘﺮ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻀ ﺪﻳ ﻪ ،
ﺤﻬﺎ ﹸﻛﻠﹼﻪ ﹺﺑ ﻤ ﻌﻨﻰ ,ﻭ ﻫ ﻮ ﻃﹸﻮﻝ ﺫﺭﺍ ﻋ ﻲ ﺍﹾﻟﹺﺈﻧﺴﺎﻥ ﻭ ﻋ ﻀ ﻢ ﺍﹾﻟﺒﺎﺀ ،ﻭﺍﹾﻟﺒﻮﻉ ﹺﺑ ﹶﻔﺘ
ﹺﺑ
ﺻﺪﺭﻩ ،ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺒﺎ ﹺﺟ ﻲ :ﻭﻫ ﻮ ﹶﻗﺪﺭ ﹶﺃ ﺭﺑﻊ ﹶﺃ ﹾﺫﺭﻉ ﻭ ﻫﺬﹶﺍ ﺣﻘﻴﻘﹶﺔ ﺍﻟﱠﻠﻔﹾﻆ ،ﻭﺍﹾﻟ ﻤﺮﺍﺩ ﻭ ﻋﺮﺽ
ﺤﺪﻳﺚ ﺍﹾﻟ ﻤﺠﺎﺯ ﹶﻛﻤﺎ ﺳﺒ ﻖ ﻓﻲ ﹶﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟ ﱢﺬﻛﹾﺮ ﻓﻲ ﺷـﺮﺡ ﻫـﺬﹶﺍ ﹺﺑﻬﺎ ﻓﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺤﺪﻳﹶﺜﻴ ﹺﻦ ﺑﻌﺪﻩ ﺍﻧﺘﻬﻰ .ﻭﰲ ﻛﺘﺎﺏ ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻـﺤﻴﺢ
ﺤﺪﻳﺚ 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 ﺳﻮﺀﺍﻤﺎ 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 ﺪﹶﺛﻨﺎ ﹶﺃﺑﻮ ﹸﻛ ﺮﻳ ﹴ
ﺐ ﺣ ﺪﹶﺛﻨﺎ ﺍﺑ ﻦ ﻧ ﻤﻴ ﹴﺮ ﻭﹶﺃﺑﻮ ﻣﻌﺎ ﹺﻭﻳ ﹶﺔ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺶ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺻﺎﻟ ﹴﺢ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﻦ ﺍﹾﻟﹶﺄ ﻋ ﻤ ﹺ
ﲔ ﻳـ ﹾﺬ ﹸﻛ ﺮﻧﹺﻲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹶﺃﻧﺎ ﻋﻨ ﺪ ﹶﻇ ﻦ ﻋﺒﺪﻱ ﺑﹺﻲ ﻭﹶﺃﻧﺎ ﻣ ﻌ ﻪ ﺣ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺴ ﻪ ﹶﺫ ﹶﻛ ﺮﺗ ﻪ ﻓﻲ ﻧ ﹾﻔﺴِﻲ ﻭﹺﺇﻥﹾ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﻓﻲ ﻣﹶﻠﹴﺈ ﹶﺫ ﹶﻛ ﺮﺗ ﻪ ﻓﻲ ﻣﹶﻠﹴﺈ ﺧﻴ ﹴﺮ ﹶﻓﹺﺈ ﹾﻥ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﻓﻲ ﻧ ﹾﻔ ِ
ﺖ ﹺﺇﹶﻟﻴـ ﻪ ﺏ ﹺﺇﹶﻟ ﻲ ﺫﺭﺍﻋﺎ ﺍ ﹾﻗﺘ ﺮﺑ ﺖ ﻣﻨ ﻪ ﺫﺭﺍﻋﺎ ﻭﹺﺇ ﹾﻥ ﺍ ﹾﻗﺘ ﺮ
ﻣﻨ ﻬ ﻢ ﻭﹺﺇ ﹾﻥ ﺍ ﹾﻗﺘ ﺮﺏ ﹺﺇﹶﻟ ﻲ ﺷﺒﺮﺍ ﺍ ﹾﻗﺘ ﺮﺑ
ﺻﺤﻴ ﺢ ﺴ ﻦ ﺚ ﺣ ﺑﺎﻋﺎ ﻭﹺﺇ ﹾﻥ ﹶﺃﺗﺎﻧﹺﻲ ﻳ ﻤﺸﻲ ﹶﺃﺗﻴﺘ ﻪ ﻫ ﺮ ﻭﹶﻟ ﹰﺔ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋﻴﺴﻰ ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﺖ ﻣﻨ ﻪ ﺏ ﻣﻨﻲ ﺷﺒﺮﺍ ﺗ ﹶﻘ ﺮﺑ ﺚ ﻣ ﻦ ﺗ ﹶﻘ ﺮ ﺤﺪﻳ ﺴ ﹺﲑ ﻫﺬﹶﺍ ﺍﹾﻟ ﺶ ﻓﻲ ﺗ ﹾﻔ ِ ﻭﻳ ﺮﻭﻯ ﻋ ﻦ ﺍﹾﻟﹶﺄ ﻋ ﻤ ﹺ
ﺚ ﻗﹶﺎﻟﹸﻮﺍ ﺤﺪﻳ ﹶ ﺾ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻌ ﹾﻠ ﹺﻢ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺴ ﺮ ﺑ ﻌ ﺫﺭﺍﻋﺎ ﻳ ﻌﻨﹺﻲ ﺑﹺﺎﹾﻟ ﻤ ﻐ ﻔ ﺮ ﺓ ﻭﺍﻟ ﺮ ﺣ ﻤ ﺔ ﻭ ﻫ ﹶﻜﺬﹶﺍ ﹶﻓ
ﻉ ﹺﺇﹶﻟﻴـ ﻪ ﹺﺑ ﻤ ﻐ ﻔ ﺮﺗـﻲ ﺕ ﹸﺃ ﺳ ﹺﺮ ﺏ ﹺﺇﹶﻟ ﻲ ﺍﹾﻟ ﻌﺒ ﺪ ﹺﺑﻄﹶﺎ ﻋﺘﻲ ﻭﻣﺎ ﹶﺃ ﻣ ﺮ ﹺﺇﻧﻤﺎ ﻣ ﻌﻨﺎ ﻩ ﻳﻘﹸﻮ ﹸﻝ ﹺﺇﺫﹶﺍ ﺗ ﹶﻘ ﺮ
ﻱ ﻋ ﻦ ﺳﻌﻴ ﺪ ﺑ ﹺﻦ ﺟﺒﻴ ﹴﺮ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﻓﻲ ﻫ ﺬ ﻩ ﺍﻟﹾﺂﻳـﺔ " ﻓـﺎﺫﻛﺮﻭﱐ ﻭ ﺭ ﺣ ﻤﺘﻲ ﻭ ﺭ ﹺﻭ
ﺃﺫﻛﺮﻛﻢ " ِﻗﹶﺎ ﹶﻝ ﺍ ﹾﺫ ﹸﻛﺮﻭﻧﹺﻲ ﹺﺑﻄﹶﺎ ﻋﺘﻲ ﹶﺃ ﹾﺫ ﹸﻛ ﺮ ﹸﻛ ﻢ ﹺﺑ ﻤ ﻐ ﻔ ﺮﺗﻲ ﺣ ﺪﹶﺛﻨﺎ ﻋﺒ ﺪ ﺑ ﻦ ﺣ ﻤﻴ ﺪ ﻗﹶﺎ ﹶﻝ
ﺴ ﻦ ﺑ ﻦ ﻣﻮﺳﻰ ﻭ ﻋ ﻤﺮﻭ ﺑ ﻦ ﻫﺎ ﺷ ﹴﻢ ﺍﻟ ﺮ ﻣﻠ ﻲ ﻋ ﻦ ﺍﺑ ﹺﻦ ﹶﻟﻬﹺﻴ ﻌ ﹶﺔ ﻋ ﻦ ﻋ ﹶﻄﺎ ِﺀ ﺤﺣ ﺪﹶﺛﻨﺎ ﺍﹾﻟ
ﺑ ﹺﻦ ﻳﺴﺎ ﹴﺭ ﻋ ﻦ ﺳﻌﻴ ﺪ ﺑ ﹺﻦ ﺟﺒﻴ ﹴﺮ ﹺﺑ ﻬﺬﹶﺍ .ﻗﺎﻝ ﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟـﺎﻣﻊ
ﺍﻟﺘﺮﻣﺬﻱ ﹶﻗ ﻮﹸﻟ ﻪ " :ﹶﺃﻧﺎ ﻋ ﻨ ﺪ ﹶﻇﻦ ﻋ ﺒﺪﻱ" ﺍﹾﻟ ﻤ ﺆ ﻣ ﹺﻦ " ﺑﹺﻲ" ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ﻲ ﺍﻟ ﱠﻈ ﻦ ﹶﻟﻤـﺎ
ﺕ
ﻚ ﹺﺇ ﹾﻥ ﹶﻇﻬـ ﺮ ﲔ ﻭ ﹶﺫﻟـ ﲔ ﹸﺍ ﺳﺘ ﻌ ﻤ ﹶﻞ ﺗﺎ ﺭ ﹰﺓ ﹺﺑ ﻤ ﻌﻨﻰ ﻳ ﻘ ﹴ
ﻚ ﻭﺍﹾﻟﻴ ﻘ ﹺ ﺸ ﻛﹶﺎ ﹶﻥ ﻭﺍ ﺳ ﹶﻄ ﹰﺔ ﺑﻴ ﻦ ﺍﻟ
ﺖ ﻋﻠﹶﺎﻣﺎﺗ ﻪ ،ﻭ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﺍﹾﻟﹶﺄ ﻭ ﹺﻝ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ } ﺿ ﻌ ﹶﻔ ﻚ ﹺﺇﺫﹶﺍ ﺸ ﹶﺃﻣﺎﺭﺍﺗ ﻪ ,ﻭﹺﺑﻤ ﻌﻨﻰ ﺍﻟ
ﻱ ﻳﻮﻗﻨﻮ ﹶﻥ ,ﻭ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﺍﻟﺜﱠﺎﻧﹺﻲ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ } ﺍﱠﻟﺬﻳ ﻦ ﻳ ﹸﻈﻨﻮ ﹶﻥ ﹶﺃﻧ ﻬ ﻢ ﻣﻠﹶﺎﻗﹸﻮ ﺭﺑ ﹺﻬ ﻢ { ﹶﺃ
ﺚ ﻳﺠﻮ ﺯ ﹺﺇﺟـﺮﺍ ﺅ ﻩ ﺤﺪﻳ ﻱ ﺗ ﻮ ﻫﻤﻮﺍ ،ﻭﺍﻟ ﱠﻈ ﻦ ﻓﻲ ﺍﹾﻟ ﻭ ﹶﻇﻨﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﹺﺇﹶﻟﻴﻨﺎ ﻟﹶﺎ ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ { ﹶﺃ
ﺐ ﹶﻇﻨ ﻪ ﺑﹺﻲ ﻭﹶﺃ ﹾﻓ ﻌ ﹸﻞ ﹺﺑ ﻪ ﻣﺎ ﻳﺘ ﻮﱠﻗﻌـ ﻪ ﺴ ﹺ ﻋﻠﹶﻰ ﻇﹶﺎ ﻫ ﹺﺮ ﻩ ﻭﻳﻜﹸﻮ ﹸﻥ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﹶﺃﻧﺎ ﹸﺃﻋﺎ ﻣﹸﻠ ﻪ ﻋﻠﹶﻰ ﺣ
ﻑ ﻭ ﺣﺴـ ﻦ ﺨ ﻮ ﺐ ﺍﻟ ﺮﺟﺎ ِﺀ ﻋﻠﹶﻰ ﺍﹾﻟ ﺚ ﻋﻠﹶﻰ ﺗ ﻐﻠﻴ ﹺ ﺤ ﱡ ﻣﻨﻲ ﻣ ﻦ ﺧﻴ ﹴﺮ ﹶﺃ ﻭ ﺷ ﺮ ,ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﺍﹾﻟ
ﺴ ﻦ ﺍﻟ ﱠﻈ ﻦ ﺤِ ﺴﻠﹶﺎ ﻡ :ﻟﹶﺎ ﻳﻤﻮﺗﻦ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹺﺇﻟﱠﺎ ﻭ ﻫ ﻮ ﻳ ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﺍﻟ ﱠﻈ ﻦ ﹺﺑﺎﹶﻟﱠﻠ ﻪ ﹶﻛ ﹶﻘ ﻮﻟ ﻪ ﻋﹶﻠﻴ ﻪ ﺍﻟ
ﺼ ﲑ ﻩﲔ ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ ﹶﺃﻧﺎ ﻋﻨ ﺪ ﻳﻘﻴﹺﻨ ﻪ ﺑﹺﻲ ﻭ ﻋ ﹾﻠ ﻤ ﻪ ﹺﺑﹶﺄ ﱠﻥ ﻣ ﹺﺑﺎﹶﻟﱠﻠ ﻪ ,ﻭﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳﺮﺍ ﺩ ﺑﹺﺎﻟ ﱠﻈ ﻦ ﺍﹾﻟﻴ ﻘ
ﻀﻴﺖ ﹺﺑ ﻪ ﹶﻟ ﻪ ﹶﺃ ﻭ ﻋﹶﻠﻴ ﻪ ﻣ ﻦ ﺧﻴ ﹴﺮ ﹶﺃ ﻭ ﺷ ﺮ ﻟﹶﺎ ﻣ ﺮ ﺩ ﹶﻟ ﻪ ﻟﹶﺎ ﻣ ﻌ ﻄ ﻲ ﹺﺇﹶﻟ ﻲ ﻭ ﺣﺴﺎﺑ ﻪ ﻋﹶﻠ ﻲ ﻭﹶﺃ ﱠﻥ ﻣﺎ ﹶﻗ
ﻟﻤﺎ ﻣﻨﻌﺖ ﻭﻟﹶﺎ ﻣﺎﹺﻧ ﻊ ﻟﻤﺎ ﹶﺃ ﻋ ﹶﻄﻴﺖ ﺍﻧﺘﻬﻰ .ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿﻲ :ﻗﻴ ﹶﻞ ﻣ ﻌﻨﺎ ﻩ ﺑﹺﺎﹾﻟ ﻐ ﹾﻔﺮﺍ ﻥ ﹶﻟ ﻪ ﹺﺇﺫﹶﺍ
ﺏ ﻭﺍﹾﻟﹺﺈﺟﺎﺑ ﹸﺔ ﹺﺇﺫﹶﺍ ﺩﻋﺎ ﻭﺍﹾﻟ ﻜﻔﹶﺎﻳ ﹸﺔ ﹺﺇﺫﹶﺍ ﹶﻃﹶﻠﺒﻬﺎ .ﻭﻗﻴ ﹶﻞ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑﹺـ ﻪ ﺍ ﺳﺘ ﻐ ﹶﻔ ﺮ ﻭﺍﹾﻟ ﹶﻘﺒﻮ ﹸﻝ ﹺﺇﺫﹶﺍ ﺗﺎ
ﺻ ﺢ " ﻭﹶﺃﻧﺎ ﻣ ﻌ ﻪ" ﹶﺃ
ﻱ ﺑﹺﺎﻟ ﺮ ﺣ ﻤ ﺔ ﻭﺍﻟﺘ ﻮﻓﻴ ﹺﻖ ﻭﺍﻟ ﺮﻋﺎﻳـ ﺔ ﺍﻟ ﺮﺟﺎ ُﺀ ﻭﺗ ﹾﺄﻣﻴ ﹸﻞ ﺍﹾﻟ ﻌ ﹾﻔ ﹺﻮ ﻭ ﻫﺬﹶﺍ ﹶﺃ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻭﺍﹾﻟ ﹺﻬﺪﺍﻳ ﺔ ﻭﺍﹾﻟﹺﺈﻋﺎﻧ ﺔ ﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ } ﻭ ﻫ ﻮ ﻣ ﻌ ﹸﻜ ﻢ ﹶﺃﻳﻨﻤﺎ ﹸﻛﻨﺘ ﻢ { ﹶﻓ ﻤ ﻌﻨـﺎ ﻩ ﺑﹺـﺎﹾﻟ ﻌ ﹾﻠ ﹺﻢ
ﺴ ﻪ ﹶﺫ ﹶﻛﺮﺗﻪ ﻓـﻲ ﻧ ﹾﻔﺴِـﻲ" ﹶﺃ
ﻱ ﹺﺇ ﹾﻥ ﻱ " ﹶﻓﹺﺈ ﹾﻥ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﻓﻲ ﻧ ﹾﻔ ِ
ﻭﺍﹾﻟﹺﺈﺣﺎ ﹶﻃ ﺔ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ﹺﻭ
ﻆ " ﻭﹺﺇ ﹾﻥ
ﺏ ﻭﺍﻟ ﺮ ﺣ ﻤ ﺔ ﺳﺮﺍ ﻗﹶﺎﹶﻟ ﻪ ﺍﹾﻟﺤﺎﻓ ﹸ
ﺲ ﺳﺮﺍ ﹶﺫ ﹶﻛﺮﺗﻪ ﺑﹺﺎﻟﱠﺜﻮﺍ ﹺ
ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﺑﹺﺎﻟﺘﻨﺰﹺﻳ ﻪ ﻭﺍﻟﺘ ﹾﻘﺪﻳ ﹺ
ﲔ ﹶﺃ ﻭ ﻓﻲ ﹶﺫ ﹶﻛ ﺮﻧﹺﻲ ﻓﻲ ﻣ ﹶﻠﺄ" ﹺﺑ ﹶﻔﺘ ﹺﺢ ﺍﹾﻟﻤﻴ ﹺﻢ ﻭﺍﻟﻠﱠﺎ ﹺﻡ ﻣ ﻬﻤﻮ ﺯ ﹶﺃ
ﻱ ﻣ ﻊ ﺟﻤﺎ ﻋ ﺔ ﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ﻣﹺﻨ
ﲔ
ـﻲ ﺍﹾﻟ ﻤﻠﹶﺎﺋ ﹶﻜـ ﹶﺔ ﺍﹾﻟ ﻤ ﹶﻘ ـ ﺮﹺﺑ ـﻲ ﻣﹶﻠـﺄ ﺧﻴ ـ ﹴﺮ " ﻳ ﻌﹺﻨـ ـﻪ ﻓـ ﻀـ ﺮﺗ ﹺﻬ ﻢ " ﹶﺫ ﹶﻛﺮﺗـ ﺣ
ﻱ ﻣ ﹾﻘﺪﺍﺭﺍ ﹶﻗﻠﻴﻠﹰـﺎ . ﺏ ﹺﺇﹶﻟﻲ ﺷ ﺒﺮﺍ" ﹶﺃ
ﻱ ﻣ ﻦ ﻣﹶﻠﺄ ﺍﻟﺬﱠﺍ ﻛﺮﹺﻳ ﻦ " ﻭﹺﺇ ﹾﻥ ﺍ ﹾﻗﺘ ﺮ
" ﻣ ﻨ ﻬ ﻢ" ﹶﺃ
ﻱ ﻣ ﻦ
ﺏ ﻋﻠﹶﻰ ﺍﻟ ﱠﻈ ﺮﻓﻴ ﺔ ﹶﺃ
ﺠﺰﺍ ِﺀ ﻣﻨﺼﻮ ﻁ ﻭﺍﹾﻟ ﺸ ﺮ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ﻲ ﺷﺒﺮﺍ ﻭ ﺫﺭﺍﻋﺎ ﻭﺑﺎﻋﺎ ﻓﻲ ﺍﻟ
ﺏ ﹺﺇﹶﻟﻲ ﺫﺭﺍﻋﺎ ﺍ ﹾﻗﺘ ﺮﺑﺖ ﹺﺇﹶﻟ ﻴ ﻪ ﺑﺎﻋﺎ ( ﻫ ﻮ ﹶﻗ ﺪ ﺭ ﻣ ﺪ
ﺏ ﹺﺇﹶﻟ ﻲ ﻣ ﹾﻘﺪﺍ ﺭ ﺷﺒ ﹴﺮ ( ﻭﹺﺇ ﹾﻥ ﺍ ﹾﻗﺘ ﺮ
ﺗ ﹶﻘ ﺮ
ﺍﹾﻟﻴــــ ﺪﻳ ﹺﻦ ﻭﻣــــﺎ ﺑﻴﻨ ﻬﻤــــﺎ ﻣــــ ﻦ ﺍﹾﻟﺒــــ ﺪ ﻥ
ﺸ ﹺﻲ ﺩﻭ ﹶﻥ ﻉ ﻓﻲ ﺍﹾﻟ ﻤ " ﻭﹺﺇ ﹾﻥ ﹶﺃﺗﺎﻧﹺﻲ" ﺣﺎ ﹶﻝ ﹶﻛ ﻮﹺﻧ ﻪ " ﻳ ﻤﺸﻲ ﹶﺃﺗﻴﺘﻪ ﻫ ﺮ ﻭﹶﻟ ﹰﺔ " ﻫ ﻲ ﺍﹾﻟﹺﺈ ﺳﺮﺍ
ﻉ ﻣ ﻦﻱ ﻣ ﻬ ﺮ ﹺﻭﻟﹰﺎ ﹶﺃ ﻭ ﻣ ﹾﻔﻌﻮ ﹲﻝ ﻣ ﹾﻄﹶﻠ ﻖ ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻬ ﺮ ﻭﹶﻟ ﹶﺔ ﻧ ﻮ ﺍﹾﻟ ﻌ ﺪ ﹺﻭ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ﻲ ﻫ ﻲ ﺣﺎ ﹲﻝ ﹶﺃ
ﺤ ﻤ ﹶﻞ ﻋﻠﹶﻰ ﺍﹾﻟﺤﺎ ﹺﻝ ﹶﺃ ﻭﻟﹶﻰ ﻟﹶﺄ ﱠﻥ ﹶﻗﺮﹺﻳﻨ ﻪ ﻳ ﻤﺸﻲ ﺖ ﺍﹾﻟ ﹶﻘ ﻬ ﹶﻘﺮﻯ ,ﹶﻟ ﻜ ﻦ ﺍﹾﻟ ﺍﹾﻟﹺﺈﺗﻴﺎ ﻥ ﹶﻓ ﻬ ﻮ ﹶﻛ ﺮ ﺟ ﻌ
ﺕ ﻭﻳﺴـﺘﺤﻴ ﹸﻞ ﺼﻔﹶﺎ ﺚ ﺍﻟ ﺚ ﻣ ﻦ ﹶﺃﺣﺎﺩﻳ ﺤﺪﻳ ﹸ ﻱ :ﻫﺬﹶﺍ ﺍﹾﻟ ﺣﺎ ﹲﻝ ﻟﹶﺎ ﻣﺤﺎﹶﻟ ﹶﺔ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ﹺﻭ
ﺏ ﹺﺇﹶﻟ ﻲ ﹺﺑﻄﹶﺎ ﻋﺘﻲ ﺗ ﹶﻘ ﺮﺑﺖ ﹺﺇﹶﻟﻴ ﻪ ﹺﺑ ﺮ ﺣ ﻤﺘـﻲ ﻭﺍﻟﺘ ﻮﻓﻴـ ﹺﻖ , ﹺﺇﺭﺍ ﺩ ﹸﺓ ﻇﹶﺎ ﻫ ﹺﺮ ﻩ ,ﻭ ﻣ ﻌﻨﺎ ﻩ ﻣ ﻦ ﺗ ﹶﻘ ﺮ
ﻱ
ﻉ ﻓﻲ ﻃﹶﺎ ﻋﺘﻲ ﹶﺃﺗﻴﺘﻪ ﻫ ﺮ ﻭﻟﹶـ ﹰﺔ ﹶﺃ ﻭﺍﹾﻟﹺﺈﻋﺎﻧ ﺔ ﹶﺃ ﻭ ﹺﺇ ﹾﻥ ﺯﺍ ﺩ ﹺﺯﺩﺕ ﹶﻓﹺﺈ ﹾﻥ ﹶﺃﺗﺎﻧﹺﻲ ﻳ ﻤﺸﻲ ﻭﹶﺃ ﺳ ﺮ
ﺸ ﹺﻲ ﺍﹾﻟ ﹶﻜﺜ ﹺﲑ ﻓﻲ ﺍﹾﻟ ﻮﺻﻮ ﹺﻝ ﹺﺇﹶﻟﻰ ﺻﺒﺒﺖ ﻋﹶﻠﻴ ﻪ ﺍﻟ ﺮ ﺣ ﻤ ﹶﺔ ﻭ ﺳﺒﻘﹾﺘﻪ ﹺﺑﻬﺎ ﻭﹶﻟ ﻢ ﹸﺃ ﺣ ﹺﻮ ﺟ ﻪ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﻤ
ﺐ ﺗ ﹶﻘ ﺮﹺﺑ ﻪ ﺍﻧﺘﻬﻰ .ﻭﻛﹶـﺬﹶﺍ ﺴ ﹺ ﻀﻌﻴ ﹶﻔ ﻪ ﻋﻠﹶﻰ ﺣ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ,ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﹶﺃ ﱠﻥ ﺟﺰﺍ َﺀ ﻩ ﻳﻜﹸﻮ ﹸﻥ ﺗ
ﺐ
ﻕ ﻭﺍﻟﺮﺍ ﻏ ﺐ ﺍﹾﻟ ﻤﺸﺎ ﹺﺭ ﹺ ﲔ ﻭﺻﺎ ﺣ ﻆ ﻭﺍﹾﻟ ﻌﻴﹺﻨ ﻲ ﻭﺍﺑ ﻦ ﺑﻄﱠﺎ ﹴﻝ ﻭﺍﺑ ﻦ ﺍﻟﺘ ﹺ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒ ﻲ ﻭﺍﹾﻟﺤﺎﻓ ﹸ
ﻭ ﹶﻏﻴـــــــ ﺮ ﻫ ﻢ ﻣـــــــ ﻦ ﺍﹾﻟ ﻌﹶﻠﻤـــــــﺎ ِﺀ .
ﺢ ( ﻭﹶﺃ ﺧ ﺮ ﺟ ﻪ ﺍﻟﺸـﻴﺨﺎ ﻥ ﻭﻳـ ﺮﻭﻯ ﻋـ ﻦ
ﺻﺤﻴ
ﺴ ﻦ
ﺚ ﺣ
ﹶﻗ ﻮﹸﻟ ﻪ ) :ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﺏ ﻣﻨﻲ ﺷ ﺒﺮﺍ ﺗ ﹶﻘﺮﺑﺖ ﹺﺇﹶﻟ ﻴ ﻪ ﺫﺭﺍﻋﺎ "
ﺚ " :ﻣ ﻦ ﺗ ﹶﻘﺮ
ﺤﺪﻳ
ﲑ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺴﹺﺶ ﻓﻲ ﺗ ﹾﻔ ِ
ﺍﹾﻟﹶﺄ ﻋ ﻤ ﹺ
ﺦ
ﺚ ﹺﺇﻟﹶـ
ﺤﺪﻳ ﹶ
ﺾ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻌ ﹾﻠ ﹺﻢ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻚ ﹶﻓﺴﺮ ﺑ ﻌ ﻳ ﻌﻨﹺﻲ ﺑﹺﺎﹾﻟ ﻤ ﻐ ﻔ ﺮ ﺓ ﻭﺍﻟﺮ ﺣ ﻤ ﺔ ﻭ ﹶﻛ ﹶﺬﻟ
ﻱ ﻭ ﹶﻏﻴـــ ﺮ ﻩ ﹶﻛﻤـــﺎ ﻋ ﺮﻓﹾـــﺖ . ﻭﻛﹶـــﺬﹶﺍ ﹶﻓﺴـــ ﺮ ﻩ ﺍﻟﻨـــ ﻮ ﹺﻭ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺼ ﺪﹶﻗ ﺔ ﺑ ﻌ ﺪ ﹺﺭﻭﺍﻳ ﺔ
ﻀ ﹺﻞ ﺍﻟ ﺏ ﹶﻓ ﻱ ﻓﻲ ﺑﺎ ﹺ ﹸﻗﻠﹾﺖ :ﻟﹶﺎ ﺣﺎ ﺟ ﹶﺔ ﹺﺇﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﺘ ﹾﺄﻭﹺﻳ ﹺﻞ .ﻗﹶﺎ ﹶﻝ ﺍﻟﺘ ﺮ ﻣ ﺬ
ﺼ ﺪﹶﻗ ﹶﺔ ﻭﻳ ﹾﺄ ﺧ ﹸﺬﻫﺎ ﹺﺑﻴﻤﻴﹺﻨ ﻪ ﹺﺇﹶﻟ ﺦ ،ﻭﹶﻗ ﺪ ﻗﹶﺎ ﹶﻝ ﹶﻏﻴـ ﺮ ﺚ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ :ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ﹾﻘﺒ ﹸﻞ ﺍﻟ ﺣﺪﻳ
ﺕ ﺼﻔﹶﺎ ﺕ ﻣ ﻦ ﺍﻟ ﺸﹺﺒ ﻪ ﻫﺬﹶﺍ ﻣ ﻦ ﺍﻟ ﺮﻭﺍﻳﺎ ﺚ :ﻭﻣﺎ ﻳ ﺤﺪﻳ ﻭﺍ ﺣ ﺪ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻌ ﹾﻠ ﹺﻢ ﻓﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺕ ﻓﻲ ﺖ ﺍﻟ ﺮﻭﺍﻳﺎ ﺴﻤﺎ ِﺀ ﺍﻟ ﺪﻧﻴﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ﺪ ﺗﹾﺜﺒ ﺏ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ ﹸﻛ ﱠﻞ ﹶﻟﻴﹶﻠ ﺔ ﹺﺇﻟﹶﻰ ﺍﻟ ﻭﻧﺰﻭ ﹺﻝ ﺍﻟ ﺮ
ﺲ
ﻚ ﺑـ ﹺﻦ ﹶﺃﻧـ ﹴ ﻱ ﻋ ﻦ ﻣﺎﻟ ﻒ ,ﻫ ﹶﻜﺬﹶﺍ ﺭ ﹺﻭ ﻫﺬﹶﺍ ﻭﻧ ﺆ ﻣ ﻦ ﹺﺑﻬﺎ ﻭﻟﹶﺎ ﻳﺘ ﻮ ﻫ ﻢ ﻭﻟﹶﺎ ﻳﻘﹶﺎ ﹸﻝ ﹶﻛﻴ
ﺚ ﹶﺃ ﻣﺮﻭﻫﺎ ﹺﺑﻠﹶﺎ ﻭ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺑ ﹺﻦ ﻋﻴﻴﻨ ﹶﺔ ﻭ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﺑ ﹺﻦ ﺍﹾﻟ ﻤﺒﺎ ﺭ ﻙ ﹶﺃﻧ ﻬ ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻓﻲ ﻫ ﺬ ﻩ ﺍﹾﻟﹶﺄﺣﺎﺩﻳ
ﺠﻤﺎ ﻋ ﺔ ﹺﺇﹶﻟ ﺦ .ﻗﻠﺖ ﻭﻛﻴﻒ ﻳﻘﺎﻝ ﺴﻨ ﺔ ﻭﺍﹾﻟ
ﻒ ﻭ ﻫ ﹶﻜﺬﹶﺍ ﹶﻗ ﻮ ﹸﻝ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻌ ﹾﻠ ﹺﻢ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﺍﻟ ﹶﻛﻴ
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 ﺍﺴﻢ 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 ﺍﺴـﻤﺔ
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 ﺑـ ﻦ ﻓﻴﻘﻮﻝ ﻳﺎ ﺭﺏ ﻛﻴﻒ ﺃﻋﻮﺩﻙ ﻭﺃﻧﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ؟ ﺍﳊﺪﻳﺚ ﺣ ﺪﹶﺛﻨﹺﻲ ﻣ
ﺖ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺭﺍﻓ ﹴﻊ ﺣﺎﺗ ﹺﻢ ﺑ ﹺﻦ ﻣﻴﻤﻮ ﻥ ﺣ ﺪﹶﺛﻨﺎ ﺑ ﻬ ﺰ ﺣ ﺪﹶﺛﻨﺎ ﺣﻤﺎ ﺩ ﺑ ﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﻋ ﻦ ﺛﹶﺎﹺﺑ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ
ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻒ ﹶﺃﻋـﻮ ﺩ ﻙ ﺏ ﹶﻛﻴ ﺖ ﹶﻓﹶﻠ ﻢ ﺗ ﻌ ﺪﻧﹺﻲ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﺭ ﺿ ﻳﻘﹸﻮ ﹸﻝ ﻳ ﻮ ﻡ ﺍﹾﻟ ﻘﻴﺎ ﻣ ﺔ ﻳﺎ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﻣ ﹺﺮ
ﺖ
ﺽ ﹶﻓﹶﻠ ﻢ ﺗ ﻌ ﺪ ﻩ ﹶﺃﻣﺎ ﻋﻠﻤـ ﺖ ﹶﺃ ﱠﻥ ﻋﺒﺪﻱ ﹸﻓﻠﹶﺎﻧﺎ ﻣ ﹺﺮ ﲔ ﻗﹶﺎ ﹶﻝ ﹶﺃﻣﺎ ﻋﻠ ﻤ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ﻤ ﺖ ﺭ ﻭﹶﺃﻧ
ﺏ
ﻚ ﹶﻓﹶﻠ ﻢ ﺗ ﹾﻄ ﻌ ﻤﻨﹺﻲ ﻗﹶﺎ ﹶﻝ ﻳـﺎ ﺭ ﻚ ﹶﻟ ﻮ ﻋ ﺪﺗ ﻪ ﹶﻟ ﻮ ﺟ ﺪﺗﻨﹺﻲ ﻋﻨ ﺪ ﻩ ﻳﺎ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﺍ ﺳﺘ ﹾﻄ ﻌ ﻤﺘ ﹶﺃﻧ
ﻚ ﻋﺒﺪﻱ ﹸﻓﻠﹶﺎ ﹲﻥ ﺖ ﹶﺃﻧ ﻪ ﺍ ﺳﺘ ﹾﻄ ﻌ ﻤ
ﲔ ﻗﹶﺎ ﹶﻝ ﹶﺃﻣﺎ ﻋﻠ ﻤ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ﻤ ﺖ ﺭ ﻚ ﻭﹶﺃﻧ ﻒ ﹸﺃ ﹾﻃ ﻌ ﻤ ﻭ ﹶﻛﻴ
ﻚ ﻋﻨـﺪﻱ ﻳـﺎ ﺍﺑـ ﻦ ﺁ ﺩ ﻡ ﺕ ﹶﺫﻟ ﻚ ﹶﻟ ﻮ ﹶﺃ ﹾﻃ ﻌ ﻤﺘ ﻪ ﹶﻟ ﻮ ﺟ ﺪ
ﺖ ﹶﺃﻧ
ﹶﻓﹶﻠ ﻢ ﺗ ﹾﻄ ﻌ ﻤ ﻪ ﹶﺃﻣﺎ ﻋﻠ ﻤ
ﲔ ﻗﹶـﺎ ﹶﻝ ﺏ ﺍﹾﻟﻌـﺎﹶﻟ ﻤ
ﺖ ﺭ ﻚ ﻭﹶﺃﻧـ ﺏ ﹶﻛﻴﻒ ﹶﺃ ﺳﻘﻴ ﺴ ﻘﻨﹺﻲ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﺭ ﻚ ﹶﻓﹶﻠ ﻢ ﺗ
ﺴ ﹶﻘﻴﺘ ﺍ ﺳﺘ
ﻚ ﻋﻨﺪﻱ .ﻗـﺎﻝ ﺕ ﹶﺫﻟ ﻚ ﹶﻟ ﻮ ﺳ ﹶﻘﻴﺘ ﻪ ﻭ ﺟ ﺪ ﺴ ﻘ ﻪ ﹶﺃﻣﺎ ﹺﺇﻧ ﺴﻘﹶﺎ ﻙ ﻋﺒﺪﻱ ﹸﻓﻠﹶﺎ ﹲﻥ ﹶﻓﹶﻠ ﻢ ﺗ ﺍ ﺳﺘ
ﺍﻻﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ :ﹶﻗﻮﻟﻪ ﻋﺰ ﻭ ﺟﻞﱠ ) :ﻣ ﹺﺮﺿﺖ ﹶﻓ ﹶﻠ ﻢ ﺗ ﻌ ﺪﻧﹺﻲ ﻗﹶﺎ ﹶﻝ :ﻳﺎ
ﲔ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃﻣﺎ ﻋ ﻠﻤﺖ ﹶﺃﻥﱠ ﻋﺒـﺪﻱ ﹸﻓﻠﹶﺎﻧـﺎ
ﺖ ﺭﺏ ﺍﹾﻟﻌﺎﹶﻟ ﻤ
ﺭﺏ ﹶﻛﻴﻒ ﹶﺃﻋﻮ ﺩ ﻙ ﻭﹶﺃﻧ
ﺽ ﹶﻓ ﹶﻠ ﻢ ﺗ ﻌ ﺪ ﻩ ,ﹶﺃﻣﺎ ﻋ ﻠﻤﺖ ﹶﺃﻧﻚ ﹶﻟ ﻮ ﻋﺪﺗﻪ ﹶﻟ ﻮ ﺟﺪﺗﻨﹺﻲ ﻋﻨﺪﻩ ؟ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻌﹶﻠﻤﺎﺀ : ﻣ ﹺﺮ
ﺸﺮﹺﻳﻔﹰﺎ ﻟ ﹾﻠ ﻌﺒ ﺪ ﻭﺗ ﹾﻘﺮﹺﻳﺒﺎ ﹶﻟ ﻪ .
ﻑ ﺍﹾﻟ ﻤﺮﺽ ﹺﺇﹶﻟﻴ ﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ,ﻭﺍﹾﻟ ﻤﺮﺍﺩ ﺍﹾﻟ ﻌﺒﺪ ﺗ
ﹺﺇﻧﻤﺎ ﹶﺃﺿﺎ
ﻱ ﻭ ﺟﺪﺕ ﹶﺛﻮﺍﺑﹺﻲ ﻭ ﹶﻛﺮﺍ ﻣﺘﻲ ,ﻭﻳ ﺪ ﹼﻝ ﻋﹶﻠﻴ ﻪ ﹶﻗﻮﻟﻪ ﻗﹶﺎﻟﹸﻮﺍ :ﻭ ﻣ ﻌﻨﻰ ) ﻭ ﺟﺪﺗﻨﹺﻲ ﻋﻨﺪﻩ ( ﹶﺃ
ﻚ ﻋﻨـﺪﻱ ,ﻟﹶـ ﻮ ﹶﺃﺳـ ﹶﻘﻴﺘﻪ ﺤﺪﻳﺚ " :ﹶﻟ ﻮ ﹶﺃ ﹾﻃ ﻌﻤﺘﻪ ﹶﻟ ﻮ ﺟﺪﺕ ﹶﺫﻟ ﺗ ﻌﺎﻟﹶﻰ ﻓﻲ ﺗﻤﺎﻡ ﺍﹾﻟ
ﻱ ﹶﺛﻮﺍﺑﻪ .ﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ﻋﻠﹶﻢ .ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻬﻘـﻲ : ﻚ ﻋﻨﺪﻱ " ﹶﺃ ﹶﻟ ﻮ ﺟﺪﺕ ﹶﺫﻟ
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 ﺍﺴﻤﺔ ﻛﻔﺎﺭ ﻷﻢ 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 ،ﻓﺎﺴﻤﺔ ﻧﻔﻮﺍ ﺫﺍﺕ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻟﻪ ﻓﻴﻠﺰﻣﻬﻢ ﺍﻟﻜﻔﺮ( .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻘ ﺮ ﹸﻃﺒﹺـ ﻲ
ﻱ
ﺤﺪﻳﺚ ,ﻫﺬﹶﺍ ﹸﻛﻠﹼﻪ ﹶﻗﻮﻝ ﺍﹾﻟﻴﻬﻮ ﺩ ﻓﻲ ﺍﹾﻟ ﻤ ﹾﻔﻬﹺﻢ ﹶﻗﻮﻟﻪ " ﹺﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳ ﻤﺴِﻚ " ﹺﺇﻟﹶﻰ ﺁﺧﺮ ﺍﹾﻟ
ﺠﺴِﻴﻢ ﻭﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﺷﺨﺺ ﺫﹸﻭ ﺟﻮﺍﺭﹺﺡ ﹶﻛﻤﺎ ﻳ ﻌﺘﻘﺪ ﻩ ﹸﻏﻠﹶﺎﺓ ﺍﹾﻟ ﻤﺸـﺒﻬﺔ ﻭ ﻫ ﻢ ﻳ ﻌﺘ ﻘﺪﻭ ﹶﻥ ﺍﻟﺘ
ﻣ ﻦ ﻫ ﺬ ﻩ ﺍﹾﻟﹸﺄﻣﺔ .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 ﻭﺍﺴﻤﺔ 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 ﺍﻟﻌﺰﺓ 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 ﺷﺒﻪ 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 ﺻﺮﺡ 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 ﺍﺴﻢ 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 ﺷﺒﻪ 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 ﺍﺮﻭﺡ ،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 ﺇﺎ ﺟﻮﺍﻫﺮ
ﻛﺎﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﺠﺴﻢ ﻭﺷﻐﻞ ﺍﻻﻣﻜﻨﺔ ﻭﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ،ﻭﻻ ﻣـﺎ ﳚـﻮﺯ ﻋﻠـﻰ
ﺍﻻﻋﺮﺍﺽ ﻣﻦ ﺣﻴﺚ ﺇﺎ 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 ﺑﺎﺴﻤﺔ 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 ﺃﺎ ﺭﻭﻳﺖ ﻟﻨﺎ ﲜﺪ ،
ﺑﺎﳉﻴﻢ ،ﻭﺬﺍ 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 ﺍﹾﻟﺤﺎﻛﻢ :ﺳ ﻤﻌﺖ ﹶﺃﺑـﺎ ﺟ ﻌﻔﹶـﺮ
ﺤﺴـﻦ ﺤﻤﺪ ﺑﻦ ﻧ ﻌﻴﻢ ﻳﻘﹸﻮﻝ ﺳ ﻤﻌﺖ ﺍﹾﻟ ﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ ﺑﻦ ﻫﺎﻧﹺﺊ ﻳﻘﹸﻮﻝ ﺳﻤﻌﺖ ﻣ ﻣ
ﺼﺒﺎﺡ ﺍﹾﻟﺒﺰﺍﺭ ) ﻭﺛﻘﻪ ﲨﻊ ،ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﻭﻗﺎﻝ ﺍﺑـﻦ ﺣﺠـﺮ ﺑﻦ ﺍﻟ
ﺤﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﻳﻘﹸﻮﻝ :ﺳﹶﺄﻟﹾﺖ ﻋﺒﺪ ﺍﻟﻠﱠـﻪ ﺻﺪﻭﻕ ﻳﻬﻢ ( ﻳﻘﹸﻮﻝ ﺳ ﻤﻌﺖ ﻋﻠ ﻲ ﺑﻦ ﺍﹾﻟ
ﺴﻤﺎﺀ ﺍﻟﺴﺎﹺﺑﻌﺔ ﻋﻠﹶﻰ ﻋﺮﺷﻪ " ﺑﻦ ﺍﹾﻟ ﻤﺒﺎﺭﻙ .ﹸﻗﻠﹾﺖ " ﹶﻛﻴﻒ ﻧ ﻌﺮﹺﻑ ﺭﺑﻨﺎ ؟ ﻗﹶﺎ ﹶﻝ :ﻓﻲ ﺍﻟ
ﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺤﻤﺪ ﺑﻦ ﺩﺍ ﻭ ﺩ ﺍﻟﺰﺍﻫﺪ ﺣ ﺪﹶﺛﻨﺎ ﻣ .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺤﺎﻛﻢ :ﻭﹶﺃ ﺧﺒ ﺮﻧﺎ ﹶﺃﺑﻮ ﺑﻜﹾﺮ ﻣ
ﻱ ﻗﹶﺎ ﹶﻝ ﺳ ﻤﻌﺖ ﻋﻠ ﻲ ﺍﻟ ﺮ ﺣﻤﻦ ﺍﻟﺸﺎ ﻣ ﻲ ﺣ ﺪﹶﺛﻨﹺﻲ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹶﺃ ﺣﻤﺪ ﺑﻦ ﺳﻴﺒ ﻮﻳ ﻪ ﺍﹾﻟ ﻤ ﺮ ﻭ ﹺﺯ
ﺤﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﻳﻘﹸﻮﻝ ﺳ ﻤﻌﺖ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﹾﻟ ﻤﺒﺎﺭﻙ ﻳﻘﹸﻮﻝ " ﻧ ﻌﺮﹺﻑ ﺭﺑﻨﺎ ﹶﻓﻮﻕ ﺑﻦ ﺍﹾﻟ
ﺠ ﻬ ﻤﻴ ﹸﺔ
ﺖ ﺍﹾﻟ
ﺳﺒﻊ ﺳﻤﺎﻭﺍﺕ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﺮﺵ ﺍ ﺳﺘﻮﻯ ،ﺑﺎﺋﻦ ﻣ ﻦ ﺧﻠﹾﻘﻪ ﻭﻟﹶﺎ ﻧﻘﹸﻮﻝ ﹶﻛﻤﺎ ﻗﹶﺎﹶﻟ
:ﹺﺇﻧ ﻪ ﻫﺎ ﻫﻨﺎ ،ﻭﹶﺃﺷﺎ ﺭ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹶﺄﺭﺽ " .ﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﺬﻳﺐ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ
ﺴ ﻲ ﹸﻗﻠﹾﺖ ﻟﹶﺄ ﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ : ﺤﻤﺪ ﺑﻦ ﺇﹺﺑﺮﺍﻫﻴﻢ ﺍﹾﻟ ﹶﻘﻴ ِ :ﻭﻗﺎﻝ ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄﹾﺛﺮﻡ :ﺣ ﺪﹶﺛﻨﹺﻲ ﻣ
ﺤﻜﹶﻰ ﻋ ﻦ ﺍﺑﻦ ﺍﹾﻟ ﻤﺒﺎﺭﻙ ﹶﺃﻧ ﻪ ﻗﻴ ﹶﻞ ﹶﻟ ﻪ :ﹶﻛﻴﻒ ﻳ ﻌﺮﻑ ﺭﺑﻨﺎ ؟ ﻗﹶـﺎ ﹶﻝ :ﻓـﻲ ﺍﻟﺴـﻤﺎﺀ ﻳ
ﺍﻟﺴﺎﹺﺑﻌﺔ ﻋﻠﹶﻰ ﻋﺮﺷﻪ .ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣﻤﺪ :ﻫ ﹶﻜﺬﹶﺍ ﻫ ﻮ ﻋﻨﺪﻧﺎ .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 ﻷﺎ 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 ﺍﺎﺯ ﺇﻻ
ﺃﻢ 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 ﺪﹶﺛﻨﺎ
ﹶﺃﺑﻮ ﺑ ﹾﻜ ﹺﺮ ﺑ ﻦ ﹶﺃﺑﹺﻲ ﺷﻴﺒ ﹶﺔ ﺣ ﺪﹶﺛﻨﺎ ﻳﺰﹺﻳ ﺪ ﺑ ﻦ ﻫﺎﺭﻭ ﹶﻥ ﹶﺃﻧﺒﹶﺄﻧﺎ ﺣﻤﺎ ﺩ ﺑ ﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﻋ ﻦ ﻳ ﻌﻠﹶﻰ
ﺱ ﻋ ﻦ ﻋ ﻤ ﻪ ﹶﺃﺑﹺﻲ ﺭﺯﹺﻳ ﹴﻦ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ﻪ ﺑ ﹺﻦ ﻋﻄﹶﺎ ٍﺀ ﻋ ﻦ ﻭﻛﻴ ﹺﻊ ﺑ ﹺﻦ ﺣ ﺪ ﹴ
ﺖ ﻳـﺎ ﺏ ﻏﻴ ﹺﺮ ﻩ ﻗﹶﺎ ﹶﻝ ﹸﻗﻠﹾـ
ﻁ ﻋﺒﺎ ﺩ ﻩ ﻭﹸﻗ ﺮ ﹺ
ﻚ ﺭﺑﻨﺎ ﻣ ﻦ ﹸﻗﻨﻮ ﺤ ﺿ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻚ ﺧﻴـﺮﺍ .
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
ﻀﺭﺳﻮ 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 ﻭﻰ 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 ﱠﻃﻠ ﻊ
ﹺﺇﻟﹶﻰ ﹺﺇﻟﹶـ ﻪ ﻣﻮﺳﻰ{ ﻭﻗﺎﻝ ﺃﺑﻮ ﺻﺎﱀ :ﺃﺳﺒﺎﺏ ﺍﻟﺴﻤﻮﺍﺕ ﻃﺮﻗﻬﺎ .ﻭﻗﻴﻞ :ﺍﻷﻣﻮﺭ ﺍﻟﱵ
ﺗﺴﺘﻤﺴﻚ ﺎ ﺍﻟﺴﻤﻮﺍﺕ .ﻭﻛﺮﺭ ﺃﺳﺒﺎﺏ ﺗﻔﺨﻴﻤﺎﹰ؛ ﻷﻥ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺃﻢ ﰒ ﺃﻭﺿـﺢ
ﻛﺎﻥ ﺗﻔﺨﻴﻤﹰﺎ ﻟﺸﺄﻧﻪ .ﻭﺍﷲ ﺃﻋﻠﻢ} .ﹶﻓﹶﺄ ﱠﻃﻠ ﻊ ﹺﺇﻟﹶﻰ ﹺﺇﻟﹶـ ﻪ ﻣﻮﺳﻰ{ ﻓﺎﻧﻈﺮ ﺇﻟﻴـﻪ ﻧﻈـﺮ
ﻑ ﻋﻠﻴﻪ .ﺗﻮﻫﻢ 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 ﺍﻨﻮﻥ ﺣﱴ ﻳﻔﻴﻖ .ﺍﳊﺪﻳﺚ .ﻗﺎﻝ ﲨﺎﻝ ﺍﳌﻠﺔ ﻭﺍﻟﺪﻳﻦ ﻋﺜﻤـﺎﻥ ﺑـﻦ
ﻑ ﺑﹺﺎﻟ ﻮ ﺟ ﻪ ﻭﺍﻟﻴـ ﺪﻳ ﹺﻦ
ﺍﳊﺎﺟﺐ ﺍﳌﺎﻟﻜﻲ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﰲ ﻋﻘﻴﺪﺗﻪ :ﻭﹶﺃﻧ ﻪ ﻣ ﻮﺻﻮ
ﻱ .ﺃﻗﻮﻝ :ﻳﺮﻳﺪ ﺃ ﹼﻥ ﳑﺎ ﻳﺆﻣﻦ ﺑﻪ ﻋﻠﻰ ﺭﺃﻱ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃ ﹼﻥ ﻭﺍﻹ ﺳﺘﻮﺍﺀِ ،ﻋﻠﹶﻰ ﺭﹾﺃ ﹴ
ﺍﻟﺼﺎﻧﻊ ﺟ ﹼﻞ ﻭﻋﻼ ﻣﻮﺻﻮﻑ ﺑﺼﻔ ﺔ ﻫﻲ ﺍﻟ ﻮ ﺟﻪ ،ﻭﺑﺼﻔ ﺔ ﻫﻲ ﺍﻟﻴﺪﺍﻥ ،ﻭﺑﺼﻔ ﺔ ﻫـﻲ
ﺍﻻ ﺳﺘﻮﺍ ُﺀ ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﻣﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟﺴﻤ ﻊ ﳑﺎ ﻇﺎﻫﺮﻩ ﻣﺤﺎﻝ ﺃﻥ ﻳﺘﺼﻒ ﺑﻪ ﻛﺎﻟ ﻌﻴﻦ
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 ﻮﻗﻴﺔ ﺇﱃ ﻏﲑ
ﺫﻟﻚ .ﻭﺑﺎﳉﻤﻠﺔ ،ﻓﻘﺪ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺍﺗﺼﺎﻓﻪ ﺟ ﹼﻞ ﻭﻋﻼ ﺑﺎﳊﻴـﺎﺓ
ﺕ ﹸﺃﺧـﺮ، ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻜﻼﻡ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺻـﻔﺎ
ﻭﺗﻔﺼﻴﻞ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺗﻘﻮﻝ :ﺑﻌﺪ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﻣﺎ ﹸﺫﻛﺮ ﺍﺧﺘﻠﻔﻮﺍ ﺃﻭﻻ :ﻫـﻞ ﳚـﻮﺯ
ﺍﺗﺼﺎﻑ ﺍﻟﺼﺎﻧﻊ ﺑﺼﻔﺎﺕ ﹸﺃﺧﺮ ﺃﻡ ﻻ؟ ﻓﻘﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻨﻈﺮ :ﻻ! ﻣﺘﻤﺴﻜﹰﺎ ﺑﺄﻧـﻪ ﻻ
ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﻔﺎﺕ ﹸﺃﺧﺮ ،ﻭﻣﺎ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﻭﺟﺐ ﻧﻔﻴﻪ .ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ
ﻧﻔﻲ ﺍﻟﺪﻟﻴ ﹺﻞ ﻧﻔ ﻲ ﺍﳌﺪﻟﻮﻝ .ﻣﻊ ﺃﻧﺎ ﻻ ﻧﺴﻠﱢﻢ ﻧ ﹾﻔ ﻲ ﺍﻟﺪﻟﻴﻞ ،ﻭﻛﻴﻒ ﻭﺍﻟﺴـﻤ ﻊ ﻃﺮﻳـﻖ
ﻒ ﺩﻻﻟ ﹸﺔ ﺍﻟﺴﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﲰﺎﺀ! ﻭﲤﺴﻜﻮﺍ ﺃﻳﻀـﺎ ﻣﺴﺘ ﻘ ﱞﻞ ﻓﻴﻤﺎ ﻻ ﺗﺘﻮﱠﻗ
ﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﻟ ﻌﺮﹺﻓﺖ؛ ﻟﻮﻗﻮﻉ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻜﻤﺎﻝ ﺍﳌﻌﺮﻓﺔ .ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ
ﻭﻗﻮﻉ ﺍﻟﺘﻜﻠﻴﻒ ﲟﻌﺮﻓﺔ ﺍﻟﺸﻲﺀ ﻣﻌﺮﻓﺘﻪ ،ﻭﻻ ﻣﻦ ﻭﻗﻮﻉ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻜﻤـﺎﻝ ﺍﳌﻌﺮﻓـﺔ
ﻒ ﲟﻌﺮﻓﺘﻬﺎ ؛ ﳉﻮﺍﺯ ﺃﻥ ﺍﳌﻤﻜﻨﺔ ﻣﻦ ﺍﳌﻜﻠﱢﻒ ﺣﺼﻮ ﹸﻝ ﺍﳌﻌﺮﻓﺔ ﲜﻤﻴﻊ ﺍﻷﻭﺻﺎﻑ ﺍﳌﻜﱠﻠ
ﺗﻜﻮﻥ ﺑﻌﺾ ﺍﻷﻭﺻﺎﻑ ﳑﺎ ﱂ ﳝﻜﻦ ﻟﻠﻤﻜﻠﱠﻒ ﻣﻌﺮﻓﺘﻪ ،ﻭﺷﺮﻁ ﺍﳌﻄﻠﻮﺏ ﺍﻹﻣﻜـﺎﻥ.
ﻑ !ﻭﻗﺎﻝ ﺃﻛﺜـﺮ ﻉ ﺟﺎﺀ ﺑﺄﻭﺻﺎ ﻭﻟﻮ ﺳﻠﱢﻢ ،ﻓﻘﻮﻟﻪ :ﱂ ﺗﻌﺮﻑ ﳑﻨﻮﻉ؛ ﻭﻛﻴﻒ ﻭﺍﻟﺸﺮ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺕ ﹸﺃﺧﺮ ،ﰒ ﻣﻦ ﺫﻟﻚ ﻣﺎ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ :ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﺭﻱ ﺟ ﹼﻞ ﻭﻋﻼ ﻣﺘﺼﻔﹰﺎ ﺑﺼﻔﺎ
ﻭﺭﺩ ﺑﻪ ﻇﺎﻫ ﺮ ﺍﻟﺸﺮﻉ ﻭﺍﻣﺘﻨﻊ ﺣﻤﻠﹸﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺘـﻪ ﻛﺎﻟﻴـﺪ ،ﻭﺍﻟﻌـﲔ ،ﻭﺍﻟﻮﺟـﻪ،
ﻭﺍﻻﺳﺘﻮﺍﺀ ،ﻭﺍﻟﻔﹶﻮﻕ ،ﻭﺍﻟ ﹶﻘﺪﻡ ،ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﻹﺻﺒﻊ ،ﻓﻬﺬﻩ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﳑﺎ ﺍﺧﺘﻠـﻒ
ﺤﻤﻞ ﺍﳌﹸﺤﺎﻝ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺛﻼﺛﺔ :ﺍﻟﻘـﻮﻝ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺑﻌﺪ ﺻﺮﻑ ﺍ ﹶﳌ
ﺍﻷﻭﻝ :ﻗﻮ ﹸﻝ ﲨﺎﻋ ﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻛﻤﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ،
ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﱄ ﺍﻷﺷﻌﺮﻱ ،ﺃﻧﻬﺎ 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 ،ﺻﺮﺡ ﺑﺬﻟﻚ ﰲ ﺍﻟﺒﻴﺎﻥ .ﻭﺍﳊﺎﺻﻞ ﺃﻧﻪ
ﺲ
ﺺ ﺍﻟﺴﻤﻌﻲ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻟﹶـﻴ ﻳﻌﺘﻘﺪ ﺇﺣﺎﻟ ﹸﺔ ﻇﻮﺍﻫﺮﻫﺎ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻠﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻨ
ﺕ ﻟﻪ ﺟ ﹼﻞ ﻭﻋـﻼ ﺃﺯ ﹰﻻ ﻭﺃﺑـﺪﺍﹰ،ﹶﻛ ﻤﹾﺜﻠ ﻪ ﺷ ﻲ ٌﺀ) ]ﺍﻟﺸﻮﺭﻯ ،]11 :ﻭﻳﻌﺘﻘﺪ ﺃﺎ ﺻﻔﺎ
ﺽ ﺇﱃ ﺗﺄﻭﻳ ﹴﻞ ﻳﺮﺩﻫﺎ ﺇﱃ ﺍﻟﺼﻔﺎﺕ 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 ﺍﳌﺘﺸﺎﺎﺕ ﺧﺰﺍﺋﻦ ﻣﻘﻔﻠﺔ ،ﺣﻠﱡﻬﺎ ﺗﻼﻭﺗﻬـﺎ .ﻭﻣـﺎ
ﻳﻨﺴﺐ ﺇﱃ ﺍﳊﻨﺎﺑﻠﺔ ﻣﻦ ﻏﲑ ﻫﺬﺍ ﳑﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﳉﻬﺔ ﺍﳊﺴـﻴﺔ
ﻭﺍﻟﺒﻴﻨﻮﻧﺔ ﺍﳊﺴﻴﺔ ،ﻓﺈﻧﻤﺎ ﺫﻟﻚ ﺍﻋﺘﻘﺎ ﺩ ﻣﻦ ﺟ ﻬ ﹶﻠﺘﻬﻢ ،ﻭﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ ﰲ
ﺷﻲﺀ؛ ﺇﺫ ﱂ ﻳﻨﻘﹶﻞ ﺫﻟﻚ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﺇﺫ ﳏﺎﻝ ﺫﻟﻚ ،ﻭﻻ ﻋﻦ
ﺍﻟﺘﺎﺑﻌﲔ ﻷﻥﹼ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﺘﻔﻘﻮﻥ 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 ﺑﺎﺎﺯ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻘ ﹰ
ﻭﻏﲑﻫﻢ .ﺍﻟﺜﺎﻟﺚ :ﺍﻟ ﻮ ﹾﻗﻒ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺻﺎﺣﺐ ﺍﳌﻮﺍﻗﻒ ﻭﺍﳌﻘﺘﺮﺡ ،ﺇﻥ ﺑﻘﻲ ﺑﻌﺪ
ﻑ ﺍﳌﹸﺤﺎﻝ ﺃﻛﺜﺮ ﻣﻦ ﻣﺤ ﻤ ﹴﻞ ﻭﺍﺣﺪ .ﰒ ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻛﻴﻔﻴﺘﻪ
ﺻ ﺮ
ﻋﻠﻰ ﻃﺮﻳﻘﺘﲔ :ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ :ﻃﺮﻳﻖ ﺍﻷﻗﺪﻣﲔ -ﻛﺎﺑﻦ ﻓﻮﺭﻙ -ﲝﻤﻠـﻬﺎ ﻋﻠـﻰ
ﳎﺎﺯﺍﺎ ﺍﻟﺮﺍﺟﻌﺔ ﺇﱃ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ ،ﻓﻘﺎﻟﻮﺍ :ﺍﻟﻴ ﺪ ﺗﻄﻠﹶﻖ ﺣﻘﻴﻘ ﹰﺔ ﻋﻠـﻰ ﺍﳉﺎﺭﺣـﺔ،
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻭﳎﺎﺯﹰﺍ ﻋﻠﻰ ﻻﺯﻣﻬﺎ – :ﺇﻣﺎ ﺍﻟﻘﺪﺭﺓ؛ ﺑﻌﻼﻗﺔ ﺃ ﹼﻥ ﺍﻟﻴ ﺪ ﰲ ﺍﻟﺸﺎﻫﺪ ﳏ ﱞﻞ ﻟﻈﻬﻮﺭ ﺳﻠﻄﺎﻥ
ﺐ ﳍـﺎ ﻇـﺎﻫﺮ، ﺍﻟﻘﺪﺭﺓ – ﻭﺇﻣﺎ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻌﻄﺎﺀ؛ ﺑﻌﻼﻗﺔ ﺃ ﹼﻥ ﺍﻟﻴ ﺪ ﰲ ﺍﻟﺸﺎﻫﺪ ﺳﺒ
ﻕ ﺍﻟﻴ ﺪ ﻭﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻘـﺪﺭﺓ ﺴ ﻦ ﺇﻃﻼ ﻭﻛﺄﻧﻬﺎ ﻋﻨﻬﺎ ﺗﻨﺸﺄ .ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﺣ
ﻗﺼﺪﹰﺍ ﻟﻠﻤﺒﺎﻟﻐﺔ ،ﺇﺫ ﺍﺎ ﺯ ﺃﺑﹶﻠ ﹸﻎ ﻛﻤﺎ ﹸﻗﺮﺭ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺒﻴﺎﻥ .ﻭﺍﻟﻌﲔ ﺗﻄﻠﻖ ﺃﻳﻀﺎ ﻋﻠـﻰ
ﺍﳉﺎﺭﺣﺔ ﺣﻘﻴﻘﺔﹰ ،ﻭﺗﻄﻠﻖ ﳎﺎﺯﹰﺍ ﻋﻠﻰ ﻻﺯﻣﻬﺎ :ﺇﻣﺎ ﺍﻹﺩﺭﺍ ﻙ ﺍﻟﺒﺼﺮﻱ؛ ﺑﻌﻼﻗﺔ ﺃ ﹼﻥ ﺍﻟﻌﲔ
ﰲ ﺍﻟﺸﺎﻫﺪ ﳏ ﱞﻞ ﻟﻪ .ﺃﻭ ﺍﳊﻔﻆ؛ ﺑﻌﻼﻗﺔ ﺃﻧﻪ ﰲ ﺍﻟﺸﺎﻫﺪ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﲤﺎﻣﻪ ﺑـﺎﻟﻌﲔ .
ﻕ ﺍﻟﻌﲔ ﰲ ﺣﻘﹼﻪ ﺟ ﹼﻞ ﻭﻋﻼ ﻋﻠﻰ ﺑﺼﺮﻩ ﺍﻟﻜﺮﱘ ،ﺃﻭ ﻋﻠـﻰ ﺤﺴﻦ 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 ﻟﻠﺘﻌـﻴﻦ ﺷﺨ
ﻕ
ﺤﺴﻦ ﻛﻤﺎ ﺫﻛـﺮ ﺇﻃـﻼ ﻭﺍﻟﺘﻤﻴﻴﺰ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﺃﻋﻄﻴﺘﻪ ﻟ ﻮ ﺟ ﻪ ﻓﻼﻥ ،ﻳﻌﲏ ﺫﺍﺗﻪ .ﻓ
ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﺫﺍﺗﻪ ﺟ ﹼﻞ ﻭﻋﻼ ﺇﺷﻌﺎﺭﹰﺍ ﲟﺎ ﻣﻨﻪ ﺗﻌﻴﻦ ﺑﻪ .ﻭﻛﺬﺍ ﺍﻻﺳﺘﻮﺍﺀ ،ﻳﻄﻠﻖ ﻭﻳـﺮﺍﺩ
ﺑﻪ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻤﻜﱡﻦ ،ﻭﻻﺯﻣﻪ ﻋﻠ ﻮ ﺍﳌﺘﻤﻜﱢﻦ ﻋﻠﻰ ﺍﳌﺘﻤﻜﱠﻦ ﻋﻠﻴﻪ؛ ﺿﺮﻭﺭ ﹶﺓ ﺃ ﹼﻥ ﻣـﻦ
ﻕ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﳌﺮﺍﺩ ﺤﺴﻦ ﻛﻤﺎ ﺫﻛﺮ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﺇﻃﻼ ﺍﺳﺘﻘ ﺮ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻋﻼ ﻋﻠﻴﻪ .ﻓ
ﺺ
ﺵ ﺍ ﺳﺘﻮﻯ " ]ﻃﻪ .[5 :ﻭﺧ ﺑﻪ ﺍﻻﺳﺘﻌﻼﺀ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ " :ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﻋﻠﹶﻰ ﺍﻟ ﻌ ﺮ ﹺ
ﺍﻟﻌﺮﺵ ﻷﻧﻪ ﺃﻋﻠﻰ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺣﺴﺎ ،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 ﺑﻌﻠﻤﻲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﻫﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺘﻘ ﺮﺭﺓ ﰲ ﻗﻠﻮﺏ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻋ
ﻭﺍﻟﺘﺎﺑﻌﲔ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻌﺠﻤﺔ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ،ﻭﺫﻟﻚ ﹺﺑ ﺮ ﺩ ﻫﺬﻩ ﺍﳌﺘﺸﺎﺎﺕ ﺇﱃ ﺍﻟﺘﻤﺜﻴﻞ
ﺼﻮﺭ ﺍﳊﺴﻴﺔ ﻗﺼﺪﹰﺍ ﺇﱃ ﻛﻤـﺎﻝ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﺑﻪ ﺗﺼﻮﻳ ﺮ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻘﻠﻴﺔ ﺑﺈﺑﺮﺍﺯﻫﺎ ﰲ ﺍﻟ
ﻱ) ]ﺹ[75 : ﺖ ﹺﺑﻴ ﺪ
ﻼ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ( :ﻟﻤﺎ ﺧﹶﻠ ﹾﻘ ﺍﻟﺒﻴﺎﻥ؛ ﻛﻤﺎ ﻳﻘﺎﻝ ﰲ ﺁﻳﺔ ﺍﻟﻴﺪ ﻣﺜ ﹰ
ﻕ ﻟﻪ ﺟ ﹼﻞ ﻭﻋﻼ ﻻ ﳏﺎﻟـﺔ ،ﻣـﻊ ﻣـﺎ ﲤﺜﻴ ﹲﻞ ﻭﺑﻴﺎﻥ ﻟﻜﻴﻔﻴﺔ ﺧ ﹾﻠ ﹺﻖ ﺍﷲ ﻵﺩﻡ ﻭﺃﻧﻪ ﳐﻠﻮ
ﻳﺼﺤﺐ ﺫﻟﻚ ﺍﳋﹶﻠ ﻖ ﻣﻦ ﻛﻤﺎﻝ ﺍﻟﻌﻨﺎﻳﺔ ،ﻛﻘﻮﳍﻢ :ﺃﺧ ﹶﺬ ﻓﻼ ﹲﻥ ﺍﻷﻣ ﺮ ﺑ ﻜ ﹾﻠﺘﺎ ﻳﺪﻳﻪ ،ﺃﻱ:
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻫﻮ ﻓﺎ ﻋﻠﹸﻪ ﻭﻣﻌﺘ ﹴﻦ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﻭﺟﻪ ،ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻈﹶﺮ ﺇﱃ ﲢﻘﹼﻖ ﻣﻔـﺮﺩﺍﺕ ﻫـﺬﺍ
ﲎ ﻳﻨﺎﺳﺒﻪ ،ﻭﺇﳕﺎ ﻳﻨﻈﹶﺮ ﺇﱃﺍﻟﺘﺮﻛﻴﺐ ﰲ ﺟﺎﻧﺐ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ ،ﻓﻼ ﻳﺘﻜﻠﱠﻒ 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 ﹾﻠﺼﺎ ﹴﻝ ﻛﹶﺎﻟ ﹶﻔﺨﺎ ﹺﺭ ]ﺍﻟﺮﲪﻦ [14 :ﺍﻟﺬﻱ ﻫـﻮ
ﻋﻠﻰ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣ ﻦ
ﺺ ﺍﻟﻨﻈ ﹺﺮ ﰲ ﺍﻋﺘﻘﺎﺩﻩ ﺧﻠﹾﻖ ﺁﺩﻡ
ﺃﺻ ﹸﻞ ﺧﻠﹾﻖ ﺍﳉ ﻦ ﺍﻟﺬﻳﻦ ﻣﻨﻬﻢ ﺇﺑﻠﻴﺲ ،ﻓﻜﺎﻥ ﺇﺑﻠﻴﺲ ﻧﺎﻗ
ﲔ ﻭﺣﺪﻩ ،ﻭﱂ ﻳﺒﹺﻦ ﻟﻪ ﺃ ﹼﻥ ﺁﺩﻡ ﳎﻤﻮﻉ ﺧﻠﻘﹸﻪ ،ﹸﺃﺧﺬ 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 ﻭﺫﺭﻳﺘﻪ ﻣﻨﻪ ﻣﺪﺩﹰﺍ ﻳﻨﺎﺳﺐ ﺇﺑﻠﻴ
ﺃﻣﺮ ﺍﻟﻨﺎﺭ .ﻓﻬﺬﺍﻥ ﺍﳌﻌﻨﻴﺎﻥ -ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻨﺎﺭ -ﺍﺘﻤﻌـﺎﻥ ﰲ ﺧﻠـﻖ ﺁﺩﻡ
ﺕ ﻭﻻ ﻧﻈ ﹴﺮ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ﳌﺪﻟﻮﻝ ﺍﻟﻴﺪﻳﻦ ﻣﻔﻬﻮﻣﺎ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﻟﻔﻆ ﺍﻟﻴﺪﻳﻦ ،ﻣﻦ ﻏﲑ ﺍﻟﺘﻔﺎ
ﰲ ﺣ ﻖ ﺍﻟﺒﺎﺭﻱ .ﻭﺬﺍ 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 ﺭﺑﻨﺎ ﻛﹸـﻞﹼ
ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ :ﹶﻗﻮﻟﻪ
ﹶﻟ ﻴﻠﹶﺔ ﹺﺇﻟﹶﻰ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﹶﻓﻴﻘﹸﻮﻝ :ﻣ ﻦ ﻳ ﺪﻋﻮﻧﹺﻲ ﹶﻓﹶﺄ ﺳﺘﺠﹺﻴﺐ ﹶﻟ ﻪ ( ﻫﺬﹶﺍ ﺍﹾﻟ
ﺤﺪﻳﺚ ﻣـ ﻦ
ﺸﻬﻮﺭﺍ ﻥ ﻟ ﹾﻠ ﻌﹶﻠﻤﺎ ِﺀ ﺳﺒ ﻖ ﺇﹺﻳﻀﺎﺣﻬﻤﺎ ﻓﻲ ﻛﺘﺎﺏ
ﺼﻔﹶﺎﺕ ،ﻭﻓﻴ ﻪ ﻣ ﹾﺬ ﻫﺒﺎ ﻥ ﻣ ﹶﺃﺣﺎﺩﻳﺚ ﺍﻟ
ﲔ:ﺴﻠﹶﻒ ﻭﺑﻌﺾ ﺍﹾﻟ ﻤﺘ ﹶﻜﱢﻠ ﻤ
ﺨﺘﺼﺮﳘﹶﺎ ﹶﺃ ﱠﻥ ﹶﺃﺣﺪﳘﹶﺎ ﻭ ﻫﻮ ﻣ ﹾﺬﻫﺐ ﺟ ﻤﻬﻮﺭ ﺍﻟ ﺍﹾﻟﹺﺈﳝﺎﻥ ﻭ ﻣ
ﹶﺃﻧ ﻪ ﻳ ﺆﻣﻦ ﹺﺑﹶﺄﻧﻬﺎ ﺣ ﻖ ﻋﻠﹶﻰ ﻣﺎ ﻳﻠﻴﻖ ﹺﺑﺎﹶﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ،ﻭﹶﺃ ﱠﻥ ﻇﹶﺎﻫﺮﻫﺎ ﺍﹾﻟ ﻤﺘﻌﺎﺭﻑ ﻓﻲ ﺣ ﹼﻘﻨـﺎ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﹶﻏﻴﺮ ﻣﺮﺍﺩ ،ﻭﻟﹶﺎ ﻳﺘ ﹶﻜﻠﱠﻢ ﻓﻲ ﺗ ﹾﺄﻭﹺﻳﻠﻬﺎ ﻣ ﻊ ﺍ ﻋﺘﻘﹶﺎﺩ ﺗﻨﺰﹺﻳﻪ ﺍﻟﻠﱠﻪ ﺗﻌـﺎﻟﹶﻰ ﻋـ ﻦ ﺻـﻔﹶﺎﺕ
ﺨﻠﹾﻖ .ﻭﺍﻟﺜﱠﺎﻧﹺﻲ :ﻣ ﹾﺬﻫﺐ ﺤ ﺮﻛﹶﺎﺕ ﻭﺳﺎﺋﺮ ﺳﻤﺎﺕ ﺍﹾﻟ ﺨﻠﹸﻮﻕ ،ﻭ ﻋ ﻦ ﺍﻟﺎﻧﺘﻘﹶﺎﻝ ﻭﺍﹾﻟ ﺍﹾﻟ ﻤ
ﺤ ﻜ ﻲ ﻫﻨﺎ ﻋ ﻦ ﻣﺎﻟﻚ ﻭﺍﹾﻟﹶﺄ ﻭﺯﺍ ﻋ ﻲ : ﺴﻠﹶﻒ ﻭ ﻫ ﻮ ﻣ ﲔ ﻭ ﺟﻤﺎﻋﺎﺕ ﻣ ﻦ ﺍﻟ ﹶﺃ ﹾﻛﺜﹶﺮ ﺍﹾﻟ ﻤﺘ ﹶﻜﱢﻠ ﻤ
ﺤﺴﺐ ﻣﻮﺍﻃﻨﻬﺎ .ﹶﻓ ﻌﻠﹶﻰ ﻫﺬﹶﺍ ﺗﹶﺄ ﻭﻟﹸﻮﺍ ﻫﺬﹶﺍ ﺍﹾﻟﺤـﺪﻳﺚ ﹶﺃﻧﻬﺎ ﺗﺘﹶﺄﻭﻝ ﻋﻠﹶﻰ ﻣﺎ ﻳﻠﻴﻖ ﹺﺑﻬﺎ ﹺﺑ
ﺗ ﹾﺄﻭﹺﻳﹶﻠﻴ ﹺﻦ ﹶﺃﺣﺪﳘﹶﺎ :ﺗ ﹾﺄﻭﹺﻳﻞ ﻣﺎﻟﻚ ﺑﻦ ﹶﺃﻧﺲ ﻭ ﹶﻏﻴﺮﻩ ﻣ ﻌﻨﺎ ﻩ :ﺗﻨـﺰﹺﻝ ﺭ ﺣﻤﺘـﻪ ﻭﹶﺃﻣـﺮﻩ
ﺴ ﹾﻠﻄﹶﺎﻥ ﹶﻛﺬﹶﺍ ﹺﺇﺫﹶﺍ ﹶﻓ ﻌﹶﻠ ﻪ ﹶﺃﺗﺒﺎﻋﻪ ﹺﺑﹶﺄ ﻣ ﹺﺮ ﻩ .ﻭﺍﻟﺜﱠﺎﻧﹺﻲ :ﹶﺃﻧ ﻪ ﻋﻠﹶﻰﻭ ﻣﻠﹶﺎﺋﻜﹶﺘﻪ ﹶﻛﻤﺎ ﻳﻘﹶﺎﻝ :ﹶﻓ ﻌ ﹶﻞ ﺍﻟ
ﲔ ﺑﹺﺎﹾﻟﹺﺈﺟﺎﺑ ﺔ ﻭﺍﻟﱡﻠﻄﹾﻒ .ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﻠﹶﻢ .ﻗﺎﻝ
ﺍﻟﺎ ﺳﺘﻌﺎﺭﺓ ،ﻭ ﻣ ﻌﻨﺎ ﻩ :ﺍﻟﹾﹺﺈ ﹾﻗﺒﺎﻝ ﻋﻠﹶﻰ ﺍﻟﺪﺍ 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 ﺃﻳﻀﺎ 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"
ﻱﺤﺴﻦ ﺍﹾﻟﹶﺄﺷـ ﻌ ﹺﺮ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﺬﻳﺐ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ :ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺍﹾﻟ
ﺭ ﺣ ﻤ ﻪ ﺍﻟﻠﱠﻪ ﹶﺃﻳﻀﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﹾﻟﻤﻮﺟﺰ :ﻭﹺﺇ ﹾﻥ ﻗﹶﺎﻟﹸﻮﺍ :ﹶﺃﹶﻓﺘ ﺰ ﻋﻤﻮ ﹶﻥ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠﻪ ﻓﻲ ﺍﻟﺴـﻤﺎﺀ
ﺴﻤﺎﺀ ﻭﻟﹶـﺎ ﺴﺘ ﹴﻮ ﻋﹶﻠﻴ ﻪ ﻭﺍﹾﻟ ﻌﺮﺵ ﹶﻓﻮﻕ ﺍﻟ
ﻗﻴ ﹶﻞ ﹶﻟ ﻪ ﹶﻗ ﺪ ﻧﻘﹸﻮﻝ ﹺﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋﺎ ﹴﻝ ﹶﻓﻮﻕ ﺍﹾﻟ ﻌﺮﺵ ﻣ
ﻧﺼﻔ ﻪ ﺑﹺﺎﻟ ﺪﺧﻮ ﹺﻝ ﻓﻲ ﺍﹾﻟﹶﺄ ﻣ ﻜﻨﺔ ﻭﻟﹶﺎ ﺍﹾﻟ ﻤﺒﺎﻳﻨﺔ ﹶﻟﻬﺎ .ﻭﹶﺃﻣﺎ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } ﻭ ﻫ ﻮ ﺍﱠﻟﺬﻱ ﻓـﻲ
ﺴﻤﺎﺀ ﹺﺇﻟﹶﻪ ﻭﻓﻲ ﺍﹾﻟﹶﺄﺭﺽ ﹺﺇﻟﹶﻪ { ﹶﻓﹺﺈ ﱠﻥ ﻣ ﻌﻨﺎ ﻩ ﹶﺃﻧ ﻪ ﹺﺇﻟﹶﻪ ﹶﺃﻫﻞ ﺍﹾﻟﹶﺄﺭﺽ ﻭﹺﺇﻟﹶﻪ ﹶﺃﻫﻞ ﺍﻟﺴـﻤﺎﺀ . ﺍﻟ
ﺕ ﺍﹾﻟﹶﺄ ﺧﺒﺎﺭ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ ﻳﻨﺰﹺﻝ ﹺﺇﻟﹶﻰ ﺳﻤﺎﺀ ﺍﻟ ﺪﻧﻴﺎ ﹸﻛ ﹼﻞ ﹶﻟﻴﻠﹶﺔ ﹶﻓ ﹶﻜﻴـﻒ
ﻭﹶﻗ ﺪ ﺟﺎﺀَ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ﻪ
ﺕ ﺍﹾﻟﹶﺄ ﺧﺒﺎﺭ ﻋ ﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻳﻜﹸﻮﻥ ﻓﻴﻬﺎ ﻭ ﻫ ﻮ ﻳﻨﺰﹺﻝ ﹺﺇﹶﻟﻴﻬﺎ .ﹶﻛﻤﺎ ﺟﺎ َﺀ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻭ ﺳﱠﻠ ﻢ " ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ ﻳﻨﺰﹺﻝ ﹺﺇﻟﹶﻰ ﺳﻤﺎﺀ ﺍﻟ ﺪﻧﻴﺎ " .ﹶﻓ ﻬﺬﹶﺍ ﺍﱠﻟﺬﻱ ﺍ ﺳﺘ ﹶﻘ ﺮ ﻋﹶﻠﻴـ ﻪ
ﺤﺴﻦ ﻓﻲ ﹸﻛ ﹼﻞ ﹸﻛﺘﺒﻪ ﻛﹶﺎﹾﻟﻤﻮ ﺟ ﹺﺰ ﻭﺍﹾﻟ ﻤﻘﹶﺎﻟﹶﺎﺕ ﻭﺍﹾﻟ ﻤﺴﺎﺋﻞ ﻭ ﹺﺭﺳﺎﻟﹶﺘﻪ ﹺﺇﻟﹶـﻰ ﻣ ﹾﺬﻫﺐ ﹶﺃﺑﹺﻲ ﺍﹾﻟ
ﺴﺘ ﹴﻮ ﻋﹶﻠﻴ ﻪ ﻭﻟﹶﺎ ﻳ ﹾﻄﻠﹶﻖ ﻋﹶﻠﻴ ﻪ ﹶﻟﻔﹾﻆ ﺍﹾﻟ ﻤﺒﺎﻳﻨﺔ ﻟﹶﺄﻧ ﻬﺎ
ﹶﺃﻫﻞ ﺍﻟﱠﺜﻐﺮ ﻭﺍﹾﻟﹺﺈﺑﺎﻧﺔ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻓﻮﻕ ﻋﺮﺷﻪ ﻣ
ﺴ ﻤﻴﺔ .ﹶﻓ ﹶﻈ ﻦ ﺑﻌﺾ ﹶﺃﺗﺒﺎﻋﻪ ﹶﺃ ﱠﻥ ﻧﻔﹾﻴﻪ ﺠﺠﺴﻢ ﻭﺍﹶﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻣﻨﺰﻩ ﻋ ﻦ ﺍﹾﻟ ﹺ ﻋﻨﺪﻩ ﻣ ﻦ ﹶﻟﻮﺍﺯﹺﻡ ﺍﻟﹾ ﹺ
ﺴﺒ ﻪ ﹺﺇﹶﻟﻴ ﻪ ﻭﻗﹶﺎ ﹶﻝ ﻋﹶﻠﻴ ﻪ ﻣﺎ ﻫـ ﻮ ﻗﹶﺎﺋـﻞ ﻟ ﹾﻠ ﻤﺒﺎﻳﻨ ﺔ ﻧﻔﹾﻲ ﻟ ﹾﻠ ﻌﹸﻠ ﻮ ﻭﺍﻟﺎ ﺳﺘﻮﺍﺀ ﹺﺑ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﻟﱡﻠﺰﻭﻡ ﹶﻓﻨ
ﺨﻠﹶﺎﻓ ﻪ ﻭ ﻫﺬﹶﺍ ﺑﻴﻦ ﻟ ﹸﻜ ﱢﻞ ﻣﻨﺼﻒ ﺗﹶﺄ ﻣ ﹶﻞ ﹶﻛﻠﹶﺎﻣﻪ ﻭﻃﹶﺎﹶﻟ ﻊ ﹸﻛﺘﺒﻪ .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 ﺍﺴـﻤﺔ
ﺍﻻﺳﺘﻮﺍﺀ ﻣﻌﻨﺎﻩ ﺍﻻﺳﺘﻘﺮﺍﺭ ،ﰒ ﻗﺎﻝ ﻭﻗﻮﻝ ﺍﺴﻤﺔ 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 ﺍﺴﻤﺔ 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 ﻳﺴﻠ 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 ﻭﺬﺍ 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 ﺍﻋﺎﺩﺎ
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 ﺟﻤﻞ 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
ﻭﻭﺟﻮﺎ ﳌﻦ ﺟﻌﻞ ﺍﷲ ﺫﻟﻚ ﺛﻮﺍﺑﺎ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ ﺇﱃ
ﺭﺎ ﻧﺎﻇﺮﺓ ﻭﻗﺎﻝ ﰲ ﺍﻟﻜﻔﺎﺭ ﻛﻼ ﺇﻢ ﻋﻦ ﺭﻢ 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 ﺍـﺎ
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 ,ﻭﻓﻴﻬﺎ ﻣ ﹾﺬ ﻫﺒﺎ ﻥ ﺗ ﹶﻘ ﺪ ﻡ
ﺤﺪﻳﺚ ﻣ ﻦ ﹶﺃﺣﺎﺩﻳﺚ ﺍﻟ ﺍﻟﻮﻫﺎﺑﻴﺔ .ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺫﻛﹾﺮﳘﹶﺎ ﻣﺮﺍﺕ ﻓﻲ ﻛﺘﺎﺏ ﺍﹾﻟﹺﺈﳝﺎﻥ .ﹶﺃﺣﺪﳘﹶﺎ :ﺍﹾﻟﹺﺈﳝﺎﻥ ﹺﺑ ﻪ ﻣ ﻦ ﹶﻏﻴﺮ ﺧﻮﺽ ﻓﻲ ﻣ ﻌﻨﺎ ﻩ ،
ﺨﻠﹸﻮﻗﹶـﺎﺕ . ﺲ ﹶﻛ ﻤﹾﺜﻠ ﻪ ﺷﻲﺀ ﻭﺗﻨﺰﹺﻳﻬﻪ ﻋ ﻦ ﺳـﻤﺎﺕ ﺍﹾﻟ ﻤ ﻣ ﻊ ﺍ ﻋﺘﻘﹶﺎﺩ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﹶﻟﻴ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻭﺍﻟﺜﱠﺎﻧﹺﻲ ﺗ ﹾﺄﻭﹺﻳﻠﻪ ﹺﺑﻤﺎ ﻳﻠﻴﻖ ﹺﺑ ﻪ ،ﹶﻓ ﻤ ﻦ ﻗﹶﺎ ﹶﻝ ﹺﺑ ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻤﺮﺍﺩ ﺍ ﻣﺘﺤﺎﹶﺎ ،ﻫ ﹾﻞ ﻫ ﻲ
ﻣ ﻮ ﺣﺪﺓ ﺗ ﻘ ﺮ ﹺﺑﹶﺄ ﱠﻥ ﺍﹾﻟﺨﺎﻟﻖ ﺍﹾﻟ ﻤ ﺪﺑﺮ ﺍﹾﻟ ﹶﻔﻌﺎﻝ ﻫ ﻮ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ،ﻭ ﻫ ﻮ ﺍﻟﱠـﺬﻱ ﹺﺇﺫﹶﺍ ﺩﻋـﺎ ﻩ
ﻚ ; ﻟﹶﺄﻧ ﻪﺲ ﹶﺫﻟ ﺼﻠﱢﻲ ﺍ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﺍﹾﻟ ﹶﻜ ﻌﺒﺔ ؟ ﻭﹶﻟﻴ ﺻﻠﱠﻰ ﺍﻟﹾ ﻤ ﺴﻤﺎﺀ ﹶﻛﻤﺎ ﹺﺇﺫﹶﺍ ﺍﻟﺪﺍﻋﻲ ﺍ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﺍﻟ
ﺴﻤﺎﺀ ﻚ ﻟﹶﺄ ﱠﻥ ﺍﻟ
ﺼﺮﺍ ﻓﻲ ﹺﺟﻬﺔ ﺍﹾﻟ ﹶﻜ ﻌﺒﺔ ,ﺑ ﹾﻞ ﹶﺫﻟ ﺤ ﺲ ﻣﻨ ﺴﻤﺎﺀ ﹶﻛﻤﺎ ﹶﺃﻧ ﻪ ﹶﻟﻴ ﺤﺼﺮ ﻓﻲ ﺍﻟ ﻣﻨ
ﲔ ،ﹶﺃ ﻭ ﻫ ﻲ ﻣ ﻦ ﻋﺒﺪﺓ ﺍﹾﻟﹶﺄ ﻭﺛﹶﺎﻥ ﺍﹾﻟﻌﺎﹺﺑﺪﻳ ﻦ ﺼﱢﻠ ﲔ ,ﹶﻛﻤﺎ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻜ ﻌﺒﺔ ﻗﺒﻠﹶﺔ ﺍﹾﻟ ﻤ ﻗﺒﻠﹶﺔ ﺍﻟﺪﺍ ﻋ
ﺖﺴﻤﺎﺀ ,ﻋﻠ ﻢ ﹶﺃﻧﻬﺎ ﻣ ﻮ ﺣﺪﺓ ﻭﹶﻟﻴﺴـ ﺖ :ﻓﻲ ﺍﻟ ﻟ ﹾﻠﹶﺄ ﻭﺛﹶﺎ ﻥ ﺍﱠﻟﺘﻲ ﺑﻴﻦ ﹶﺃﻳﺪﻳﻬ ﻢ ,ﹶﻓﹶﻠﻤﺎ ﻗﹶﺎﹶﻟ
ﲔ ﻗﹶﺎ ﻃﺒـﺔ ﹶﻓﻘـﻴﻬﻬ ﻢ ﺴﻠ ﻤ
ﻋﺎﹺﺑﺪﺓ ﻟ ﹾﻠﹶﺄ ﻭﺛﹶﺎ ﻥ .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿﻲ ﻋﻴﺎﺽ :ﻟﹶﺎ ﺧﻠﹶﺎﻑ ﺑﻴﻦ ﺍﹾﻟ ﻤ
ﺤﺪﺛﻬ ﻢ ﻭ ﻣﺘ ﹶﻜﻠﱢﻤﻬ ﻢ ﻭﻧﻈﱠﺎﺭﻫ ﻢ ﻭ ﻣ ﹶﻘﻠﱢﺪﻫ ﻢ ﹶﺃ ﱠﻥ ﺍﻟ ﱠﻈﻮﺍﻫﺮ ﺍﹾﻟﻮﺍ ﹺﺭﺩﺓ ﹺﺑ ﺬ ﹾﻛ ﹺﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻓﻲ ﻭ ﻣ
ﺨﺴِﻒ ﹺﺑ ﹸﻜ ﻢ ﺍﹾﻟﹶﺄﺭﺽ { ﻭﻧﺤﻮﻩ ﺴﻤﺎﺀ ﹶﺃ ﹾﻥ ﻳ ﺴﻤﺎﺀ ﹶﻛ ﹶﻘ ﻮﻟ ﻪ ﺗﻌﺎﻟﹶﻰ { :ﹶﺃﹶﺃ ﻣﻨﺘ ﻢ ﻣ ﻦ ﻓﻲ ﺍﻟ ﺍﻟ
ﺕ ﹺﺟﻬﺔ ﹶﻓﻮﻕ ﻣ ﻦ ﺖ ﻋﻠﹶﻰ ﻇﹶﺎﻫﺮﻫﺎ ,ﺑ ﹾﻞ ﻣﺘﹶﺄ ﻭﻟﹶﺔ ﻋﻨﺪ ﺟﻤﻴﻌﻬ ﻢ ،ﹶﻓ ﻤ ﻦ ﻗﹶﺎ ﹶﻝ ﹺﺑﹺﺈﹾﺛﺒﺎ ﺴ ﹶﻟﻴ
ﺴﻤﺎﺀ , ﲔ ﺗﹶﺄ ﻭ ﹶﻝ :ﻓﻲ ﺍﻟ ﲔ ﻭﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎﺀ ﻭﺍﹾﻟ ﻤﺘ ﹶﻜﱢﻠ ﻤ ﺤ ﺪﺛ ﺤﺪﻳﺪ ﻭﻟﹶﺎ ﺗ ﹾﻜﻴﹺﻴﻒ ﻣ ﻦ ﺍﹾﻟ ﻤ ﹶﻏﻴﺮ ﺗ
ﺻﺤﺎﺏ ﺍﻟﺘﻨﺰﹺﻳﻪ ﲔ ﻭﹶﺃ ﺴﻤﺎﺀ ،ﻭ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﻣ ﻦ ﺩ ﻫﻤﺎﺀ ﺍﻟﻨﻈﱠﺎﺭ ﻭﺍﹾﻟ ﻤﺘ ﹶﻜﱢﻠ ﻤ ﻱ :ﻋﻠﹶﻰ ﺍﻟ ﹶﺃ
ﺐﺤﺴـ ﹺ ﺠﻬﺔ ﻓﻲ ﺣﻘﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﺗﹶﺄ ﻭﻟﹸﻮ ﻫﺎ ﺗ ﹾﺄﻭﹺﻳﻠﹶﺎﺕ ﹺﺑ ﺤ ﺪ ﻭﺍ ﺳﺘﺤﺎﻟﹶﺔ ﺍﹾﻟ ﹺ ﹺﺑﻨ ﹾﻔ ﹺﻲ ﺍﹾﻟ
ﺴﻨﺔ ﺖ ﺷ ﻌﺮﹺﻱ ﻣﺎ ﺍﱠﻟﺬﻱ ﺟ ﻤ ﻊ ﹶﺃﻫﻞ ﺍﻟ ﻣ ﹾﻘﺘﻀﺎﻫﺎ ,ﻭ ﹶﺫ ﹶﻛ ﺮ ﻧﺤﻮ ﻣﺎ ﺳﺒ ﻖ .ﻗﹶﺎ ﹶﻝ :ﻭﻳﺎ ﹶﻟﻴ
ﻭﺍﳊﻖ ﹸﻛﻠﹼﻬ ﻢ ﻋﻠﹶﻰ ﻭﺟﻮﺏ ﺍﹾﻟﹺﺈ ﻣﺴﺎﻙ ﻋ ﻦ ﺍﹾﻟ ﻔﻜﹾﺮ ﻓﻲ ﺍﻟﺬﱠﺍﺕ ﹶﻛﻤﺎ ﹸﺃ ﻣﺮﻭﺍ ,ﻭﺳـ ﹶﻜﺘﻮﺍ
ﻚ ﻣ ﻦ ﻭﻗﹸﻮﻓﻬ ﻢ ﺸﻜﻴﻞ ،ﻭﹶﺃ ﱠﻥ ﹶﺫﻟ ﺤﺮﹺﱘ ﺍﻟﺘ ﹾﻜﻴﹺﻴﻒ ﻭﺍﻟﺘ ﳊﲑﺓ ﺍﹾﻟ ﻌﻘﹾﻞ ،ﻭﺍﺗ ﹶﻔﻘﹸﻮﺍ ﻋﻠﹶﻰ ﺗ
ﻭﹺﺇ ﻣﺴﺎﻛﻬ ﻢ ﹶﻏﻴﺮ ﺷﺎ ﻙ ﻓﻲ ﺍﹾﻟ ﻮﺟﻮﺩ ﻭﺍﳌﻮﺟﻮﺩﺓ " ﻗﻠﺖ ﻟﻌﻠﻪ ﻳﺮﻳﺪ ﺍﳌﻮﺟـﻮﺩ ﻭﻫـﻮ
ﺕ
ﻣﺘﻌﲔ " ﻭ ﹶﻏﻴﺮ ﻗﹶﺎﺩﺡ ﻓﻲ ﺍﻟﺘ ﻮﺣﻴﺪ ،ﺑ ﹾﻞ ﻫ ﻮ ﺣﻘﻴﻘﹶﺘﻪ ،ﹸﺛ ﻢ ﺗﺴﺎ ﻣ ﺢ ﺑﻌﻀﻬ ﻢ ﹺﺑﹺﺈﹾﺛﺒﺎ
ﺠﻬﺎﺕ ﹶﻓﺮﻕ ؟ ﺠﻬﺔ ﺧﺎ ﺷﻴﺎ ﻣ ﻦ ﻣﺜﹾﻞ ﻫﺬﹶﺍ ﺍﻟﺘﺴﺎﻣﺢ ،ﻭ ﻫ ﹾﻞ ﺑﻴﻦ ﺍﻟﺘ ﹾﻜﻴﹺﻴﻒ ﻭﹺﺇﹾﺛﺒﺎﺕ ﺍﹾﻟ ﹺ ﺍﹾﻟ ﹺ
ﺸﺮﻉ ﻣ ﻦ ﹶﺃﻧ ﻪ ﺍﹾﻟﻘﹶﺎﻫﺮ ﹶﻓﻮﻕ ﻋﺒﺎﺩﻩ ,ﻭﹶﺃﻧ ﻪ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﺮﺵ ﹶﻟ ﻜ ﻦ ﹺﺇ ﹾﻃﻠﹶﺎﻕ ﻣﺎ ﹶﺃ ﹾﻃﹶﻠ ﹶﻘ ﻪ ﺍﻟ
ﺼ ﺢ ﻓﻲ ﺍﹾﻟ ﻤ ﻌﻘﹸﻮﻝ ﹶﻏﻴﺮﻩ ، ﺠﺎ ﻣﻌﺔ ﻟﻠﺘﻨﺰﹺﻳ ﻪ ﺍﹾﻟ ﹸﻜﱢﻠ ﻲ ﺍﱠﻟﺬﻱ ﻟﹶﺎ ﻳ ،ﻣ ﻊ ﺍﻟﺘ ﻤﺴﻚ ﺑﹺﺎﻟﹾﺂﻳ ﺔ ﺍﹾﻟ
ﺼﻤﺔ ﻟ ﻤ ﻦ ﻭﱠﻓ ﹶﻘ ﻪ ﺍﻟﻠﱠﻪ ﺗﻌـﺎﻟﹶﻰ ،ﻭﻫـﺬﹶﺍ ﺲ ﹶﻛ ﻤﹾﺜﻠ ﻪ ﺷﻲﺀ ( ﻋ ﻭ ﻫ ﻮ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ ):ﹶﻟﻴ
ﹶﻛﻠﹶﺎﻡ ﺍﹾﻟﻘﹶﺎﺿﻲ ﺭ ﺣ ﻤ ﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ .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 ﻷﺎ 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 ﺛﻮﺍﻢ 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 ﺻﻔﺎﺎ 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 ﻭﺍﺴﻤﺔ 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 ﺍﺳﺘﻴﻌﺎﺎ 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 ﺃﺎ
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 ﻓﺎﻢ ﻳﺴﺘﺪﻟﻮﻥ ﻟﻌﻘﺎﺋﺪﻫﻢ ﺑﺂﺛﺎﺭ ﻭﺍﻫﻴﺔ ﻭﺿـﻌﻴﻔﺔ ﻭﺑﺎﻃﻠـﺔ
ﻭﻣﻨﻜﺮﺓ ﰲ ﺇﺛﺒﺎﺕ ﻋﻘﻴﺪﻢ ﰲ ﺑﺎﺏ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻳﻄﻌﻨﻮﻥ ﺑﺄﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ ﺻﺤﻴﺤﺔ
ﻭﺣﺴﻨﺔ ﰲ ﺗﻘﺮﻳﺮ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺘﱪﻙ ﺑﺎﻻﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﻳﺮﺩﻭﺎ ﺑـﺄﺩﱏ ﺷـﺒﻬﺔ
ﻳﻈﻔﺮﻭﻥ ﺎ ﻣﻊ ﻛﻮﺎ 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 ﻳﻨﻜﺮﻭﺎ 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 ﺃﻢ 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 ﻳﻨﻜﺮﻭﺎ //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 ﺇﺎﻡ 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
ﺫﻧﻮﻢ 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 ﺇﺎﻡ 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 ﻭﺃﻟﻮﺍﻢ 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 ﺍﺮﻭﺣﲔ " ﻛﺎﻥ ﻛﺜﲑ ﺍﳋﻄـﺄ
ﻓﺎﺣﺶ ﺍﻟﻮﻫﻢ ﳜﺎﻟﻒ ﺍﻟﺜﻘﺎﺕ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺣﱴ ﺇﺫﺍ ﲰﻌﻬـﺎ ﺍﳌﺒﺘـﺪﺉ ﰲ ﻫـﺬﻩ
ﺍﻟﺼﻨﺎﻋﺔ ﻋﻠﻢ ﺃﺎ 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 ﺃﺎ 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 ﺇﺎﻡ 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
ﺇﺎﻡ 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 :ﺃﺰﺃ 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 ﺃﺑﻮﺍﺎ 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 ﻣﺮﺁـﺎ 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 ﺃﻢ 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 ﺃﻤﺎ 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 ﺍﻷﺎﺭ 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 ﺃﻤﺎ 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 ﻣﻘﺎﻣﹰﺎ ﻣﺤﻤﻮﺩﹰﺍ( ﺇﻧﻪ ﻳﻘﻌﺪﻩ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ .ﻗﻴﻞ ﻫﺬﺍ ﺍﻳﻀﺎ
ﻚ ﺭﺑ
) ﻋﺴﻰ ﹶﺃ ﹾﻥ ﻳﺒ 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 ﻭﺍﺎﻭﺭﺓ 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 ،ﺃﺎ 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 ﺭﺎ 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 :ﻋﺮﻕ ﺍﳋﻴﻞ
،ﻭ ﺣﺪﻳﺚ ﻋﺮﻓﺎﺕ ،ﻭﺃﺷﺒﺎﻩ ﻫﺬﺍ ﻣﻦ ﺍﳌﻮﺿﻮﻉ ..ﺍﻫـ ﻭﻗﺎﻝ ﺍﻻﻣـﺎﻡ ﺑـﺪﺭ
ﺍﻟﺪﻳﻦ ﺑﻦ ﺟﻤﺎﻋﺔ ﺍﻟﻜﻨﺎﱐ 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 ﺃـﻢ 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 ﻓﺈﻢ ﺩﺭﺟﻮﺍ
ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻌﺮﺽ ﳌﻌﺎﻧﻴﻬﺎ 3791 -ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘـﺔ
ﻣﻀﻰ ﺻﺪﺭ ﺍﻷﻣﺔ ﻭﺳﺎﺩﺍﺎ ﻭﺇﻳﺎﻫﺎ ﺍﺧﺘﺎﺭ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻗﺎﺩﺍﺎ 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 ﻛﻮﺎ 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 ﺍﳌﺸﺎﺔ ﻟﻐﲑﻩ ﰲ ﻣﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ ﺃﻱ ﻣﻌﲎ ﻛﺎﻥ ﻭﻫﻮ ﺃﻋـﻢ
ﺍﻷﻟﻔﺎﻅ ﺍﳌﻮﺿﻮﻋﺔ ﻟﻠﻤﺸﺎﺔ 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 ﻟﻜﻮﺎ 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 / 48ﻭﺍﺴـﺪ :
ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﳉﺴﺪ ﻭﺍﳉﺴﺪ ﻭﺍﳉﺎﺳﺪ ﻭﺍﳉﺴﺪ ﻣﻦ ﺍﻟﺪﻡ ﻣﺎ ﻗﺪ ﻳﺒﺲ ،ﺟﺴﻢ
-ﺍﳉﺴﻢ :ﻣﺎ ﻟﻪ ﻃﻮﻝ ﻭﻋﺮﺽ ﻭﻋﻤﻖ ﻭﻻ ﲣﺮﺝ ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﻋـﻦ ﻛﻮـﺎ
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 :ﺃﺟﻔﺎﻢ 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 ﺍﻟﺒ ﺪﻥ ،ﺃﻭ ﺍﻷﻋﻀﺎﺀ ،ﻭﻣﻦ ﺍﻟﻨـﺎ ﹺ
ﺱ ﳉ )ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ( ﺍ
ﳉﺴﻤﺎﻥ ،ﺑﺎﻟﻀﻢ :ﺃﺟﺴﺎ ﻡ ﻭﺟﺴﻮ ﻡ .ﻭﻛﻜﹶـ ﺮ ﻡ: ﳋ ﹾﻠ ﹺﻖ ﻛﺎ ﹸ
ﻭﺳﺎﺋﺮ ﺍﻷﻧﻮﺍﻉ ﺍﻟﻌﻈﻴﻤ ﹸﺔ ﺍ ﹶ
ﻋ ﹸﻈﻢ ،ﻓﻬﻮ ﺟﺴِﻴ ﻢ ﻭﺟﺴﺎﻡ ،ﻛﻐﺮﺍﺏﹴ ،ﻭﻫﻲ :ﺎ ٍﺀ .ﻭﺍﳉﹶﺴﻴ ﻢ :ﺍﻟﺒﺪﻳﻦ ،ﻭﻣﺎ ﺍ ﺭﺗ ﹶﻔ ﻊ ﻣﻦ
ﺨ ﻢ .ﺟﺴﻢ )ﻣﻘﺎﻳﻴﺲ ﺿ ﺴ ﻢ :ﺍ َﻷ
ﺏ .ﻭﺍ َﻷ ﺟ
ﺽ ﻭﻋﻼ ﻩ ﺍﳌﺎ ُﺀ ﺝ :ﺟﹺﺴﺎﻡ ،ﻛﻜﺘﺎ ﹴ ﺍﻷﺭ ﹺ
ﺺ ﻣـ ﺪ ﺭ ﻙ. ﺍﻟﻠﻐﺔ( ﺍﳉﻴﻢ ﻭﺍﻟﺴﲔ ﻭﺍﳌﻴﻢ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﲡﻤﻊ ﺍﻟﺸﻲﺀ .ﻓﺎﳉﺴﻢ ﻛ ﱡﻞ ﺷﺨ ﹴ
ﳉﺴـﻤﺎﻥ ﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺩﺭﻳﺪ.ﻭﺍﳉﹶﺴﻴﻢ :ﺍﻟﻌﻈﻴﻢ ﺍﳉﺴﻢ ،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
ﳉﺴﺪ ﺍﻟﺒﺪﻥ،ﺍﻷَﺟﺴﺎﻡ ﺍﳌﻐﺘﺬﻳﺔ ،ﻭﻻ ﻳﻘﺎﻝ ﻟﻐﲑ ﺍﻹِﻧﺴﺎﻥ ﺟﺴﺪ ﻣﻦ ﺧﻠﻖ ﺍﻷَﺭﺽ .ﺍ ﹶ
ﺠﺴﺪ ،ﻛﻤﺎ ﺗﻘﻮﻝ ﻣﻦ ﺍﳉﺴﻢ :ﲡﺴﻢ .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 ﺧﻮﺍﺭ ،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 ﻳﹾﺜﻨﻰ ﻋﻠﻰ ﲨﺎﻋﺔ ،ﻗﺎﻝ :ﻭﻣﻌﻨﺎﻩ ﻭﻣﺎ ﺟﻌﻠﻨـﺎﻫﻢ
ﺫﻭﻱ ﺃﹶﺟﺴﺎﺩ ﹺﺇ ﱠﻻ ﻟﻴﺄﹾﻛﻠﻮﺍ ﺍﻟﻄﻌﺎﻡ ،ﻭﺫﻟﻚ ﺃﹶﻢ ﻗﺎﻟﻮﺍ :ﻣﺎ ﳍﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻳﺄﹾﻛﻞ ﺍﻟﻄﻌﺎﻡ؟
ﻓﺄﹸﻋﻠﻤﻮﺍ ﺃﹶﻥ ﺍﻟﺮﺳﻞ ﺃﹶﲨﻌﲔ ﻳﺄﹾﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻭﺃﹶﻢ 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 ﲡﻤﻊ ﺍﻟﺸﻲﺀ ﺃﻳﻀﹰﺎ ﻭﺍﺷﺘﺪﺍﺩﻩ .ﻣﻦ
ﺴ ﻢ ﺍ ِﻹﻧﺴـﺎ ﻥ ﺴﺪ ،ﳏﺮﻛ ﹰﺔ :ﹺﺟ ﳉ ﺴ ﺪ ﺍﻹﻧﺴﺎﻥ .ﺍﳉﺴﺪ )ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ( ﺍ ﹶ ﺫﻟﻚ ﺟ
ﺠ ﹸﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞﹶ ،ﻭﺍﻟـ ﺪ ﻡ ﳉﺴﺎﺩ ،ﻛﻜﺘﺎﺏﹴ ،ﻭ ﻋ ﳉ ﻦ ﻭﺍﳌﻼﺋ ﹶﻜﺔ ،ﻭﺍﻟ ﺰ ﻋ ﹶﻔﺮﺍﻥﹸ ،ﻛﺎ ﻭﺍ
ﳉﺴِﻴ ﺪ .ﺑﺪﻥ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( :ﺑ ﺪ ﹸﻥ ﺍﻹﻧﺴﺎﻥ :ﺟﺴﺪﻩ ﺴ ﺪ ﻭﺍﳉﺎ ﺳ ﺪ ﻭﺍ ﹶ ﳉِ ﺍﻟﻴﺎﹺﺑﺲ ،ﻛﺎ ﹶ
ﻚ"ﻚ ﹺﺑﺒ ﺪﹺﻧ
ﺠﹺﻴ ﺴﺪﻩ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ " :ﻓﺎﻟﻴﻮ ﻡ ﻧﻨ ﺼﺤﺎﺡ 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 ﺷﻮﺍﻩ ،ﻭﺷﻮﺍ ﻩ ﺃﻃﺮﺍﻓﹸﻪ .ﻳﻘﺎﻝ ﻫﺬﺍ ﺑ ﺪ ﹸﻥ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﳉﻤﻊ
ﺺ ﻭﺍﳉﺴﻢ ،ﻳﻘﺎﻝ ﻣﻨﻪ ﺑﺪﻥ .ﺟﺴﻢ ﺍﻷﺑﺪﺍﻥ ﻭﺭﺟﻞ ﺑﺎ ﺩﻥﹲ ﻭﺑﺪﻳﻦ ،ﺃﻱ ﻋﻈﻴﻢ ﺍﻟﺸﺨ ﹺ
ﺴ ﻢ :ﲨﺎﻋﺔ ﺍﻟﺒ ﺪ ﻥ ﺃﻭ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻹﺑﻞ ﻭﺍﻟـﺪﻭﺍﺏ ﳉ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( :ﺍ
ﳉﺴﻤﺎ ﹸﻥ ﹺﺟﺴـ ﻢ ﺴ ﹺﻢ .ﻭﺍ ﹸ ﳉ ﳉﺴﻤﺎ ﹸﻥ ﲨﺎﻋﺔ ﺍ ﳋﻠﹾﻖ ،ﻭﺍ ﹸ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﻌﻈﻴﻤﺔ ﺍ ﹶ
ﳉﺴﻤﺎﻥ ،ﻭﺟﺴﻤﺎ ﹸﻥ ﺍﻟﺮﺟﻞ ﻭ ﺟﺜﹾﻤﺎﻧﻪ ﻭﺍﺣﺪ .ﻭﺭﺟـﻞ ﻒﺍﹸ ﺍﻟﺮﺟﻞ ﻭﻳﻘﺎﻝ :ﺇﻧﻪ ﻟﻨﺤﻴ
ﳉﺴـﺪ ،ﻭﻛـﺬﻟﻚ ﳉﺴـ ﻢ ﺍ ﹶ ﳉﺜﱠﺔ .ﺃﺑﻮ ﺯﻳﺪ :ﺍ ﺿﺨﻢ ﺍ ﹸ ﱐ ﺇﺫﺍ ﻛﺎﻥ ﱐ ﻭﺟﺜﹾﻤﺎ ﱞ ﺟﺴﻤﺎ ﱞ
ﺴ ﻢ ﺍﻟﺸﻲ ُﺀ ﺃﹶﻱ ﻋ ﹸﻈﻢ ،ﻓﻬﻮ ﺟﺴِﻴ ﻢ ﻭﺟﺴﺎﻡ، ﳉﺜﹾﻤﺎ ﹸﻥ ﺍﻟﺸﺨﺺ .ﻭﻗﺪ ﺟ ﳉﺴﻤﺎﻥﹸ ،ﻭﺍ ﹸ ﺍﹸ
ﺴ ﻢ ﺟﺴـﺎﻣﺔﹰ، ﺠ ﺴ ﻢ ﺍﻟﺮﺟ ﹸﻞ ﻭﻏﲑﻩ ﻳ ﺑﺎﻟﻀﻢ .ﻭﺍﳉﺴﺎﻡ ،ﺑﺎﻟﻜﺴﺮ :ﲨﻊ ﺟﺴﻴ ﹴﻢ .ﻭ ﺟ
ﺖ ﻋﻴﺮﹰﺍﻓﻬﻮ ﺟﺴِﻴﻢ ،ﻭﺍﻷُﻧﺜﻰ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﺑﺎﳍﺎﺀ؛ ﻭﺃﹶﻧﺸﺪ ﺷﺎﻫﺪﹰﺍ ﻋﻠﻰ ﺟﺴﺎ ﹴﻡ :ﹶﺃﻧ ﻌ
ﳉﺴِﻴ ﻢ :ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺴ ﻢ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻌﻘﻼﺀ .ﻭﺍ ﹶ ﳉ ﳉﺴﻢ :ﺍﻷُﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ .ﻭﺍ ﹸ ﺳ ﻬﻮﻗﹰﺎ ﻭﺍ ﹸ
ﺿﻬﻤﺎ، ﺖ ﻭ ﻋ ﺮ ﻋ ﹴﺮ ﻭﹶﺃ ﺭ ﺍﻷﺭﺽ ﻭﻋﻼﻩ ﺍﳌﺎﺀ؛ ﻭﻗﺎﻝ ﺍ َﻷ ﺧ ﹶﻄ ﹸﻞ :ﻓﻤﺎ ﺯﺍﻝ ﻳﺴﻘﻲ ﺑ ﹾﻄ ﻦ ﺧﺒ
ﳊ ﻲﺨﻢ؛ ﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟ ﱡﻄ ﹶﻔﻴ ﹺﻞ :ﻟﻘﺪ ﻋﻠ ﻢ ﺍ ﹶ ﺿ ﺴ ﻢ :ﺍ َﻷ
ﺣﱴ ﺍﻃﹾﻤﹶﺄ ﱠﻥ ﺟﺴِﻴﻤﻬﺎ ﻭﺍ َﻷ ﺟ
ﻣﻦ ﻋﺎﻣ ﹴﺮ ﺑﹶﺄ ﱠﻥ ﻟﻨﺎ ﺍﻟ ﱢﺬ ﺭ ﻭ ﹶﺓ ﺍ َﻷ ﺟﺴﻤﺎ )* ﻗﻮﻟﻪ »ﻟﻘﺪ ﻋﻠﻢ ﺍﳊﻲ ﺇﱁ« ﺗﺒﻊ ﻓﻴﻪ ﺍﳉﻮﻫﺮﻱ،
ﻗﺎﻝ ﺍﻟﺼﺎﻏﺎﱐ :ﺍﻟﺮﻭﺍﻳﺔ ﺫﺭﻭﺓ ﺍﻻﺟﺴﻢ ﻭﺍﻟﻘﺎﻓﻴﺔ ﳎﺮﻭﺭﺓ ﻭﺑﻌﺪﻩ :ﻭﺃﻧﺎ ﺍﳌﺼﺎﻟﻴﺖ ﻳـﻮﻡ
ﺼﺤﺎﺡ 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 ﳉﳉﺴﻤﺎ ﹸﻥ :ﺍ ﹶ ﺴ ﻢ ﻭﺍ ﹸﳉ ﺍ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺴ ﻢ ﺍﻟﺸﻲﺀُ ،ﺃﻱ ﻋ ﹸﻈﻢ ،ﻓﻬـﻮ ﺟﺴـﻴ ﻢ ﻭﺟﺴـﺎ ﻡ ﳉﺴﻤﺎ ﹸﻥ .ﻭﻗﺪ ﺟ ﺃﻳﻀﹰﺎ ﻳﻘﺎﻝ ﻟﻪ ﺍ ﹸ
ﺕ ﺍﷲ ﻋ ﺰ ﺑﺎﻟﻀﻢ .ﻭﺍﳉﺴﺎﻡ ﺑﺎﻟﻜﺴﺮ :ﲨﻊ ﺟﺴﻴﻢ .ﻭﰲ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( :ﻣ ﻦ ﺻﻔﺎ
ﻭﺟ ﱠﻞ ﺍﻟﻌﻠ ﻲ ﺍﻟ ﻌﻈﻴﻢ ،ﻭﻳﺴﺒﺢ ﺍﻟﻌﺒ ﺪ ﺭﺑﻪ ﻓﻴﻘﻮﻝ :ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻟﻌﻈﻴﻢ؛ ﺍﻟ ﻌﻈﻴ ﻢ :ﺍﻟﺬﻱ
ﺼﻮﺭ ﺍﻹﺣﺎﻃ ﹸﺔ ﹺﺑ ﹸﻜﻨﻬﹺﻪ ﻭ ﺣﻘﻴﻘﺘـ ﻪ. ﺟﺎ ﻭ ﺯ ﻗ ﺪ ﺭ ﻩ ﻭﺟ ﱠﻞ ﻋﻦ ﺣﺪﻭ ﺩ ﺍﻟﻌﻘﻮﻝ ﺣﱴ ﻻ ﺗﺘ
ﺽ ﻭﺍﻟﻌﻤﻖ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺟ ﱠﻞ ﻋـﻦ ﺕ ﺍ َﻷﺟﺴﺎﻡ :ﻛﺒ ﺮ ﺍﻟﻄﱡﻮ ﹺﻝ ﻭﺍﻟﻌﺮ ﹺ ﻭﺍﻟ ﻌ ﹶﻈ ﻢ ﰲ ﺻﻔﺎ
ﺏ ﺃﻱ ﺍﺟﻌﻠﹸﻮﻩ ﻉ ﻓﻌ ﱢﻈﻤﻮﺍ ﻓﻴﻪ ﺍﻟﺮ ﺫﻟﻚ .ﻗﺎﻝ ﺍﻟﻨﱯ ،ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺃﻣﺎ ﺍﻟﺮﻛﻮ
ﻒ ﻭﻻ ﺗﺤ ﺪ ﻭﻻ ﺗﻤﺜﱠﻞ ﺑﺸـﻲﺀ، ﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﺗ ﹶﻜﻴ ﰲ ﺃﻧ ﹸﻔﺴِﻜﻢ ﺫﺍ ﻋﻈﻤﺔ ،ﻭﻋﻈﻤﺔﹸ ﺍ ِ
ﻕ ﺫﻟﻚ ﺑﻼ ﻛﹶﻴ ﻔﻴـ ﺔ ﻒ ﻧﻔﹾﺴﻪ ﻭﹶﻓ ﻮ ﺻ ﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺎ ﺩ ﺃﻥ ﻳ ﻌﹶﻠﻤﻮﺍ ﺃﻧﻪ ﻋﻈﻴ ﻢ ﻛﻤﺎ ﻭ ﻭﳚ
ﻭﻻ ﺗﺤﺪﻳ ﺪ .ﻗﺎﻝ ﺍﻟﻠﻴﺚ :ﺍﻟﻌﻈﻤ ﹸﺔ ﺍﻟﺘ ﻌ ﱡﻈ ﻢ ﻭﺍﻟﻨﺨﻮ ﹸﺓ ﻭﺍﻟ ﺰ ﻫﻮ؛ ﻗـﺎﻝ ﺍﻷﺯﻫـﺮﻱ :ﻭﻻ
ﻒ ﺍﻟﻌﺒ ﺪ ﺑﺎﻟﻌﻈﻤﺔ ﻓﻬـﻮ ﹶﺫ ﻡ ﻷﻥ ﺻ ﺻﻔﹶﻬﺎ ﺑﻪ ﺍﻟﻠﻴﺚﹸ ،ﻭﺇﺫﺍ ﻭ ﻒ ﻋﻈﻤ ﹸﺔ ﺍﷲ ﲟﺎ ﻭ ﺻ ﺗﻮ
ﺠﺒﺮﻩ .ﺍﻧﺘﻬﻰ . ﺍﻟﻌﻈﻤﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺃﻣﺎ ﻋ ﹶﻈ ﻤ ﹸﺔ ﺍﻟﻌﺒ ﺪ ﻓ ﻜﺒﺮﻩ ﺍﳌﺬﻣﻮ ﻡ ﻭﺗ
ﳊ ﺪ :ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ﻟﺌﻼ ﳜﺘﻠﻂ ﺃﹶﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﺃﹶﻭ ﻟﺌﻼ ﺣﺪﺩ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ﺍ ﹶ
ﻳﺘﻌﺪﻯ ﺃﹶﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻭﲨﻌﻪ ﺣﺪﻭﺩ .ﻭﻓﺼﻞ ﻣﺎ ﺑﲔ ﻛﻞ ﺷﻴﺌﲔ :ﺣ ﺪ ﺑﻴﻨﻬﻤﺎ.
ﻭﻣﻨﺘﻬﻰ ﻛﻞ ﺷﻲﺀ :ﺣﺪﻩ؛ ﻭﻣﻨﻪ :ﺃﹶﺣﺪ ﺣﺪﻭﺩ ﺍﻷَﺭﺿـﲔ ﻭﺣـﺪﻭﺩ ﺍﳊـﺮﻡ؛ ﻭﰲ
ﺍﳊﺪﻳﺚ ﰲ ﺻﻔﺔ ﺍﻟﻘﺮﺁﻥ :ﻟﻜﻞ ﺣﺮﻑ ﺣ ﺪ ﻭﻟﻜﻞ ﺣ ﺪ ﻣﻄﻠﻊ؛ ﻗﻴـﻞ :ﺃﹶﺭﺍﺩ ﻟﻜـﻞ
ﻣﻨﺘﻬﻰ ﺎﻳﺔ .ﻭﻣﻨﺘﻬﻰ ﻛﻞ ﺷﻲ ٍﺀ :ﺣﺪﻩ .ﻭ ﺣ ﺪﺩﺕ ﺍﻟﺪﺍﺭ ﹶﺃ ﺣﺪﻫﺎ ﺣـ ﺪﹰﺍ ﻭﺍﻟﺘﺤﺪﻳـﺪ
ﺤﺪﻩ ﺣ ﺪﹰﺍ ﻭﺣ ﺪﺩﻩ :ﻣﻴﺰﻩ .ﻭ ﺣ ﺪ ﻛﻞ ﺷﻲ ٍﺀ :ﻣﻨﺘـﻬﺎﻩ ﻣﺜﻠﻪ؛ ﻭﺣ ﺪ ﺍﻟﺸﻲ َﺀ ﻣﻦ ﻏﲑﻩ ﻳ
ﻷَﻧﻪ ﻳﺮﺩﻩ ﻭﳝﻨﻌﻪ ﻋﻦ ﺍﻟﺘﻤﺎﺩﻱ ،ﻭﺍﳉﻤﻊ ﻛﺎﳉﻤﻊ .ﻭ ﺣﺪﻭﺩ ﺍﷲ ﺗﻌﺎﱃ :ﺍﻷَﺷﻴﺎﺀ ﺍﻟـﱵ
ﺑﻴﻦ ﲢﺮﳝﻬﺎ ﻭﲢﻠﻴﻠﻬﺎ ،ﻭﺃﹶﻣﺮ ﺃﹶﻥ ﻻ ﻳﺘﻌﺪﻯ ﺷﻲﺀ ﻣﻨﻬﺎ ﻓﻴﺘﺠﺎﻭﺯ ﺇﹺﱃ ﻏﲑ ﻣﺎ ﺃﹶﻣﺮ ﻓﻴﻬﺎ ﺃﹶﻭ
ﳊ ﺪ )ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈـﻴﻂ( ﺍﳊﹶـ ﺪ: ﻰ ﻋﻨﻪ ﻣﻨﻬﺎ ،ﻭﻣﻨﻊ ﻣﻦ ﳐﺎﻟﻔﺘﻬﺎ ،ﻭﺍ ﺣﺪﻫﺎ ﺣﺪ؛ ﺍ ﹶ
ﲔ ﺷﻴﹶﺌﻴﻦﹺ ،ﻭ ﻣﻨﺘﻬﻰ ﺍﻟﺸﻲﺀِ ،ﻭ ﻣﻦ ﹸﻛ ﱢﻞ ﺷﻲ ٍﺀ :ﺣ ﺪﺗﻪ،ﺣﺪﺩ )ﺍﻟﺼـﺤﺎﺡ ﰲ ﺍﳊﺎ ﹺﺟ ﺰ ﺑ
ﺕ ﺍﻟﺪﺍﺭ ﹶﺃ ﺣﺪﻫﺎﺍﻟﻠﻐﺔ ﺍﳊ ﺪ ﺍﳊﺎﺟﺰ ﺑﲔ ﺍﻟﺸﻴﺌﲔ .ﻭ ﺣ ﺪ ﺍﻟﺸﻲﺀ :ﻣﻨﺘﻬﺎﻩ .ﺗﻘﻮﻝ :ﺣ ﺪ ﺩ
ﺣ ﺪﹰﺍ .ﻭﺍﻟﺘﺤﺪﻳﺪ ﻣﺜﻠﻪ .ﻭﻓﻼﻥ ﺣﺪﻳ ﺪ ﻓﻼﻥ :ﺇﺫﺍ ﻛﺎﻥ ﺃﺭﺿﻪ ﺇﱃ ﺟﻨﺐ ﺃﺭﺿﻪ ﻭﺍﳊﺪ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺍ ﹶﳌﻨﻊ ،ﻭﻣﻨﻪ ﻗﻴﻞ ﻟﻠﺒﻮﺍﺏ :ﺣﺪﺍﺩ .ﻭﰲ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ﺍﳊﺎﺀ ﻭﺍﻟﺪﺍﻝ ﺃﺻﻼﻥ :ﺍﻷﻭﻝ
ﺲ ﳚﻠﺲ ﺑﺎﻟﻜﺴﺮ ﺍﳌﻨﻊ ،ﻭﺍﻟﺜﺎﱐ ﹶﻃﺮﻑ ﺍﻟﺸﻲﺀ .ﻓﺎﳊ ﺪ ﺍﳊﺎﺟﺰ ﺑﻴ ﻦ ﺍﻟﺸﻴﺌﲔ .ﺟﹶﻠ
ﺲ ﺑﻜﺴﺮ ﺍﻟـﻼﻡ ﻣﻮﺿـﻊ ﺍﳉﻠـﻮﺱ ﺠﻠ
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 ﺟﻠﻴ ﺴ ﻪ ﻓﻬﻮ ﹺﺟ ﹾﻠ ﺲ ﻭ ﺟﺎﹶﻟ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﳉﺎﻟ
ﺾ
ﻭﺧﺪﻳﻨﻪ ﻭ ﺗﺠﺎﻟﹶﺴﻮﺍ ﰲ ﺍﺎﻟﺲ .ﻭﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻗﻌﺪ :ﺍﻟ ﹸﻘﻌـﻮ ﺩ :ﻧﻘــﻴ
ﺕ ﺑﻪ .ﻭﻗﺎﻝ ﺃﹶﺑﻮ ﺍﻟﻘـﻴﺎ ﹺﻡ .ﹶﻗ ﻌ ﺪ ﻳ ﹾﻘ ﻌ ﺪ ﻗﹸﻌﻮﺩﹰﺍ ﻭ ﻣ ﹾﻘﻌﺪﹰﺍ ﺃﹶﻱ ﺟﻠﺲ ،ﻭ ﹶﺃ ﹾﻗﻌﺪﺗﻪ ﻭ ﹶﻗ ﻌ ﺪ
ﺯﻳﺪ :ﹶﻗ ﻌ ﺪ ﺍﻹِﻧﺴﺎ ﹸﻥ ﹶﺃﻱ ﻗﺎﻡ ﻭﻗﻌﺪ ﺟﻠﹶﺲ ،ﻭﻫﻮ ﻣﻦ ﺍﻷَﺿـﺪﺍﺩ .ﻭ ﺍﻟــ ﻤ ﹾﻘ ﻌ ﺪ ﹸﺓ:
ﺍﻟﺴﺎﻓﹶﻠ ﹸﺔ .ﻭ ﺍﻟـ ﻤ ﹾﻘ ﻌ ﺪ ﻭ ﺍﻟـ ﻤ ﹾﻘ ﻌ ﺪ ﹸﺓ :ﻣﻜﺎﻥ ﺍﻟﻘﹸﻌﻮ ﺩ .ﺍﻟـﻴﺰﻳﺪﻱ :ﹶﻗﻌﺪ ﹶﻗ ﻌﺪﺓ ﻭﺍﺣﺪﺓ
ﻭﻫﻮ ﺣﺴﻦ ﺍﻟ ﻘﻌﺪﺓ .ﻭﻓـﻲ ﺍﻟـﺤﺪﻳﺚ :ﺃﹶﻧﻪ ﻰ ﺃﹶﻥ ﻳ ﹾﻘ ﻌ ﺪ ﻋﻠـﻰ ﺍﻟﻘﱪ؛ ﻗﺎﻝ ﺍﺑـﻦ
ﺍﻷَﺛـﲑ :ﻗـﻴﻞ ﺃﹶﺭﺍﺩ ﺍﻟﻘﹸﻌﻮ ﺩ ﻟﻘﻀﺎﺀ ﺍﻟـﺤﺎﺟﺔ ﻣﻦ ﺍﻟــﺤﺪﺙ ،ﻭ ﺍﻟــﻤﻘﺎ ﻋ ﺪ:
ﺿ ﻊ ﹸﻗﻌﻮ ﺩ ﺍﻟﻨﺎﺱ ﻓـﻲ ﺍﻷَﺳﻮﺍﻕ ﻭﻏﲑﻫﺎ .ﺍﺑﻦ ﺑﺰﺭﺝ :ﹶﺃ ﹾﻗ ﻌ ﺪ ﺑﺬﻟﻚ ﺍﻟـﻤﻜﺎﻥ ﻛﻤﺎ ﻣﻮ
ﺠ ﺪ ﻣ ﹾﻘ ﻌﻨ ﺪﺩﺍ ﻭﻗﺎﻝ ﺍﻷَﺻﻤﻌﻲ :ﺑﺌ ﺮ ﻗ ﻌﺪﺓ ﺃﹶﻱ ﻳﻘﺎﻝ ﺃﹶﻗﺎﻡ؛ ﻭﺃﹶﻧﺸﺪ :ﹶﺃ ﹾﻗ ﻌ ﺪ ﺣﺘـﻰ ﻟـﻢ ﻳ ﹺ
ﻃﻮﳍﺎ ﻃﻮﻝ ﺇﹺﻧﺴﺎﻥ ﻗﺎﻋﺪ .ﻭﺫﻭ ﺍﻟ ﹶﻘﻌﺪﺓ :ﺍﺳﻢ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﻳﻠـﻲ ﺷﻮﺍ ﹰﻻ ﻭﻫﻮ ﺍﺳﻢ
ﺤﺠﺔ ،ﻭﻗــﻴﻞ :ﲰـﻲ ﺷﻬﺮ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺗﻘﹾﻌﺪ ﻓـﻴﻪ ﻭﺗـﺤﺞ ﻓـﻲ ﺫﻱ ﺍﻟـ
ﺑﺬﻟﻚ ﻟ ﹸﻘﻌﻮﺩﻫﻢ ﻓـﻲ ﺭﺣﺎﳍﻢ ﻋﻦ ﺍﻟﻐﺰﻭ ﻭﺍﻟـﻤﲑﺓ ﻭﻃﻠﺐ ﺍﻟﻜﻺِ ،ﻭﺍﻟــﺠﻤﻊ
ﺲ
ﺠﻠـ ﺲ ﻳ ﺱ :ﺍﻟ ﹸﻘﻌﻮﺩ .ﺟﻠﹶـ ﺠﻠﹸﻮ ﺫﻭﺍﺕ ﺍﻟ ﹶﻘ ﻌ ﺪﺓ؛ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺟﻠﺲ :ﺍﻟـ
ﺴ ﹸﺔ:ﺠ ﹾﻠ ﺱ ﻭ ﺟﻼﱠﺱ ،ﻭ ﹶﺃ ﺟﹶﻠﺴﻪ ﻏﲑﻩ .ﻭ ﺍﻟــ ﹺ ﺟﻠﹸﻮﺳﺎﹰ ،ﻓﻬﻮ ﺟﺎﻟﺲ ﻣﻦ ﻗﻮﻡ ﺟﻠﹸﻮ ﹴ
ﺲ ﻋﻠـﻴﻬﺎ ،ﺑﺎﻟﻜﺴﺮ ،ﻋﻠـﻰ ﻣﺎ ﻳﻄﱠﺮﺩ ﻋﻠـﻴﻪ ﻫﺬﺍ ﺍﻟﻨـﺤﻮ، ﺠﻠ
ﺍﳍﻴﺌﺔ ﺍﻟﺘـﻲ ﺗـ
ﺴ ﹸﺔ ﺍﻟـﺤﺎﻝ ﺍﻟﺘـﻲ ﻳﻜﻮﻥ ﻋﻠـﻴﻪ ﺍﻟــﺠﺎﻟﺲ ،ﻭﻫـﻮ ﺠ ﹾﻠ
ﻭﻓـﻲ ﺍﻟﺼﺤﺎﺡ :ﺍﻟـ ﹺ
ﺠﹶﻠﺲ ،ﺑﻔﺘـﺢ ﺍﻟﻼﻡ ،ﺍﻟـﻤﺼﺪﺭ ،ﻭ ﺍﻟـﻤـﺠﻠﺲ: ﺠ ﹾﻠﺴﺔ .ﻭ ﺍﻟـﻤـ ﺴ ﻦ ﺍﻟـ ﹺ
ﺣ
ﺠﻠﹸﻮﺱ ،ﻭﻫﻮ ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﻏﲑ ﺍﻟـ ﻤﺘ ﻌﺪﻱ ﺇﹺﻟـﻴﻬﺎ ﺍﻟﻔﻌ ﹸﻞ ﺑﻐﲑ ﻓـﻲ، ﻣﻮﺿﻊ ﺍﻟـ
ﺲ ﺯﻳﺪ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟـﻰ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﹺﺫﺍ ﺠﻠ
ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ :ﻻ ﺗﻘﻮﻝ ﻫﻮ ﻣـ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺲ ﺍﻟﻨﺒــﻲ ، ﺠﻠ
ﺠﻠﺲ ؛ ﻗـﻴﻞ :ﻳﻌﻨـﻲ ﻣـ ﻗـﻴﻞ ﻟﻜﻢ ﺗ ﹶﻔﺴﺤﻮﺍ ﻓـﻲ ﺍﻟـﻤـ
ﻭﻗﺮﻯ َﺀ :ﻓـﻲ ﺍﻟـﻤـﺠﺎﻟﺲ ،ﻭﻗـﻴﻞ :ﻳﻌﻨـﻲ ﺑﺎﻟـﻤــﺠﺎﻟﺲ ﻣــﺠﺎﻟﺲ
ﺍﻟـﺤﺮﺏ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟـﻰ :ﻣﻘﺎﻋﺪ ﻟﻠﻘﺘﺎﻝ .ﻭﺭﺟﻞ ﺟﹶﻠﺴﺔ ﻣﺜـﺎﻝ ﻫﻤـﺰﺓ ﺃﹶﻱ
ﺴﺔﹸ؛ﺠﻠ
ﺲ ﻭ ﺍﻟـﻤــ ﺠﻠ ﻛﺜـﲑ ﺍﻟـﺠﻠﻮﺱ .ﻭﻗﺎﻝ ﺍﻟﻠـﺤﻴﺎﻧـﻲ :ﻫﻮ ﺍﻟـﻤـ
ﺲ :ﲨﺎﻋـﺔ ﺠﻠ ﺴﺘﻚ .ﻭ ﺍﻟـﻤــ ﺠﻠ
ﺠﻠﺴِﻚ ﻭ ﻣــ ﻳﻘﺎﻝ :ﺍ ﺭ ﺯ ﹾﻥ ﻓـﻲ ﻣــ
ﺐ ﺍﻟﺴﺒﺎﻝ ﹶﺃ ﺫﱠﻟ ﹲﺔﺳﻮﺍﺳـﻴ ﹲﺔ ﹶﺃﺣﺮﺍﺭﻫـﺎ
ﺻ ﻬ
ﺲ ﺠﻠ
ﺠﻠﹸﻮﺱ؛ ﺃﹶﻧﺸﺪ ﺛﻌﻠﺐ :ﳍﻢ ﻣـ ﺍﻟـ
ﺠﻠﺲ ﺑﻨـﻲ ﻋﻮﻑ ﻳﻨﻈﺮﻭﻥ ﺇﹺﻟــﻴﻪ؛ ﺃﹶﻱ ﻭ ﻋﺒﹺـﻴﺪﻫﺎﻭﻓـﻲ ﺍﻟـﺤﺪﻳﺚ :ﻭﺇﹺﻥ ﻣـ
ﺠﻠﺲ ﻋﻠـﻰ ﺣﺬﻑ ﺍﻟـﻤﻀﺎﻑ .ﻳﻘﺎﻝ :ﺩﺍﺭﻱ ﺗﻨﻈﺮ ﺇﹺﻟـﻰ ﺩﺍﺭﻩ ﺇﹺﺫﺍ ﺃﹶﻫﻞ ﺍﻟـﻤـ
ﺴ ﹰﺔ ﻭ ﺟﹺﻼﺳﹰﺎ .ﻭﺍﻟﻜﻴﻒ ﻣﻌﻨﺎﻩ ﻛﻤﺎ ﻗـﺎﻝ ﰲ
ﻛﺎﻧﺖ ﺗﻘﺎﺑﻠﻬﺎ ،ﻭﻗﺪ ﺟﺎﹶﻟﺴﻪ ﻣـﺠﺎﹶﻟ
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 ﻟﻜﻮـﺎ 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 ﺷـﺄﺎ 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
ﺷﺄﺎ ﺗﻔﺮﻳﻖ ﺍﳌﺆﺗﻠﻔﺎﺕ ﻭﲨﻊ ﺍﳌﺘﺸﻜﻼﺕ ،ﺍﳉﺴﻢ ﻣﺎ ﻟﻪ ﻃﻮﻝ ﻭﻋﺮﺽ ﻭﻋﻤـﻖ
ﻭﻻ ﲣﺮﺝ ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﻋﻦ ﻛﻮﺎ ﺃﺟﺴﺎﻣﺎ ﻭﺇﻥ ﻗﻄﻊ ﻭﺟﺰﻯﺀ ﲞﻼﻑ ﺍﻟﺸﺨﺺ
ﻓﺈﻧﻪ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﺷﺨﺼﺎ ﺑﺘﺠﺰﺋﺘﻪ ﻛﺬﺍ ﻋﱪ ﻋﻨﻪ ﺍﻟﺮﺍﻏﺐ ﺍﳉﺴﻢ ﺍﻟﺘﻌﻠﻴﻤﻲ
ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻻﻧﻘﺴﺎﻡ ﻃﻮﻻ ﻭﻋﺮﺿﺎ ﻭﻋﻤﻘﺎ ﻭﺎﻳﺘﻪ 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 ﻭﺗﻜﺴﺮ ﻧﺎﺩﺭﹰﺍ " ﺣﺎ ﹸﻝ ﺍﻟﺸﻲ ِﺀ ﻭﻛﻴﻔﻴﺘﻪ ﻭﻋﻦ ﺍﻟﻠﻴﺚ :ﺍ ﹶﳍ ﻴﹶﺌ ﹸﺔ ﻟﻠ ﻤﺘ ﻬﻴـ ﺊ ﰲ
ﺴﻨﻬﺎ ﻣﻦ
ﻒ ﻋﻦ ﺍﻟﻠﱢﺤﻴﺎﱐﹼ ﺃﹶﻱ ﺣ
ﺲ ﻭﻇﹶﺮﻳ
ﻣ ﹾﻠﺒﺴِﻪ ﻭﳓ ﹺﻮﻩ ﻭﺭﺟ ﹲﻞ ﻫﻴ ﹲﺊ ﻭﻫﻴﻲ ٌﺀ ﻛ ﹶﻜﻴ ﹴ
ﲑ ﹸﺓ
ﻛﻞﱢ ﺷﻲ ٍﺀ ﻭﻗﺪ ﻫﺎ َﺀ ﻳﻬﺎ ُﺀ ﻛﻴﺨﺎﻑ ﻫ ﻴﹶﺌ ﹰﺔ ﻭﻳﻬﻲ ُﺀ ﻗﺎﻝ ﺍﻟﻠﱢﺤﻴﺎﱐﹼ :ﻭﻟﻴﺴﺖ ﺍﻷَﺧ
ﺑﺎﻟﻮﺟ ﻪ ﻭﻗﺪ ﻫﻴ ﺆ ﺑﻀﻢ ﺍﻟﻴﺎ ِﺀ ﻛ ﹶﻜ ﺮ ﻡ ﺣﻜﻰ ﺫﻟﻚ ﺍﺑ ﻦ ﹺﺟﻨﻲ ﻋﻦ ﺑﻌﺾ ﺍﻟﻜـﻮﻓﻴﲔ
ﻀ ﻮ ﺍﻟﺮﺟ ﹸﻞ ﺇﺫﺍ ﺟﺎ ﺩ
ﻗﺎﻝ :ﻭﻭﺟﻬﻪ ﹶﺃﻧﻪ ﺧﺮﺝ ﳐﺮﺝ ﺍﳌﺒﺎﻟ ﻐ ﺔ ﻓﻠﺤﻖ ﺑﺒﺎﺏ ﻗﻮﳍﻢ ﹶﻗ
ﰲ ﻗﹶﻀﺎﺋ ﻪ ﻭ ﺭ ﻣ ﻮ ﺇﺫﺍ ﺟﺎ ﺩ ﺭ ﻣﻴﻪ ﻗﺎﻝ :ﻓﻜﻤﺎ ﻳﺒﲎ ﻓ ﻌ ﹶﻞ ﳑﺎ ﻻﻣﻪ ﻳﺎ ٌﺀ ﻛﺬﻟﻚ ﺧـﺮﺝ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻀ ﻮ ﻭ ﻫﻴ ﺆ ﺃﹶﻥ ﻫـﺬﺍ
ﻫﺬﺍ ﻋﻠﻰ ﺃﹶﺻﻠﻪ ﰲ ﹶﻓ ﻌ ﹶﻞ ﳑﺎ ﻋﻴﻨﻪ ﻳﺎ ٌﺀ .ﻭ ﻋﻠﱠﺘﻬﻤﺎ ﲨﻴﻌﹰﺎ ﻳﻌﲏ ﹶﻗ
ﺲ ﻓﻠﻤﺎ ﱂ
ﺑﻨﺎ ٌﺀ ﻻ ﻳﺘﺼﺮﻑ ﹸﳌﻀﺎ ﺭ ﻋﺘﻪ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﻟﺒﺎﺏ ﺍﻟﺘﻌﺠﺐ ﻭﹺﻧ ﻌ ﻢ ﻭﹺﺑ ﹾﺌ
ﻳﺘﺼﺮﻑ ﺍﺣﺘﻤﻠﻮﺍ ﻓﻴﻪ ﺧﺮﻭﺟﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺒﺎﺏ .ﺃﹶﻻ ﺗﺮﺍﻫﻢ ﹶﺃﻧﻬـﻢ
ﺇﻧﻤﺎ ﲢﺎ ﻣﻮﺍ ﺃﹶﻥ ﻳ ﺒﻨﻮﺍ ﹶﻓ ﻌ ﹶﻞ ﳑﺎ ﻋﻴﻨﻪ ﻳﺎﺀ ﳐﺎﻓ ﹶﺔ ﺍﻧﺘﻘﺎﳍﻢ ﻣﻦ ﺍﻷَﺛﻘﻞ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺛﻘـ ﹸﻞ
ﻉ ﻭﺑﻮﻋﺎ ﻭﻛﺬﻟﻚ ﻟﻮ ﺟﺎ َﺀ
ﻉ ﻭﻫﻲ ﺗﺒﻮ
ﺖ ﹶﺃﺑﻮ
ﻣﻨﻪ ﻷﻧﻪ ﻛﺎ ﹶﻥ ﻳﻠﺰﻣﻬﻢ ﺃﹶﻥ ﻳﻘﻮﻟﻮﺍ ﺑ ﻌ
ﺕ ﻭﺃﹶﻧﺎ ﹶﺃﺭﻣﻮ ﻭﻳﻜﺜـﺮ
ﺼﺮﻑ ﻟﻠﺰﹺﻣﻬﻢ ﺃﹶﻥ ﻳﻘﻮﻟﻮﺍ ﺭ ﻣ ﻮ
ﹶﻓ ﻌ ﹶﻞ ﳑﺎ ﻻﻣﻪ ﻳﺎ ٌﺀ ﳑﺎ ﻫﻮ ﻣﺘ
ﺐ ﺍﻟﻮﺍﻭ ﻳﺎ ًﺀ ﻭﻫﻮ ﺃﹶﺛﻘ ﹸﻞ ﻣﻦ ﺍﻟﻴﺎﺀ ﻭﻫﺬﺍ ﻛﻤﺎ ﺻﺢ : ﻣﺎ ﹶﺃ ﹾﻃ ﻮﻟﹶﻪ ﻭﹶﺃﺑﻴﻌﻪ ﻭﻫﺬﺍ ﻫﻮ
ﹶﻗ ﹾﻠ
ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ .ﻭﺗﻬﺎﻳﺆﻭﺍ ﻋﻠﻰ ﺫﻟﻚ :ﺗﻮﺍﻓﹶﻘﻮﺍ ﻭﺗﻤﺎﹶﻟﺆﻭﺍ ﻋﻠﻴﻪ .ﻭﻫـﺎ َﺀ
ﻸ ﻣ ﹺﺮ ﻳﻬﺎ ُﺀ ﻛﻴﺨﺎﻑ ﻭﻳﻬـﻲ ُﺀ :
ﻕ ﻭﻫﺎ َﺀ ﻟ َ
ﺇﻟﻴﻪ ﻳﻬﺎ ُﺀ ﻛﻴﺨﺎﻑ ﻫﻴﹶﺌ ﹰﺔ ﺑﺎﻟﻜﺴﺮ :ﺍﺷﺘﺎ
ﺤ ﻪ ﻓﻬﻮ ﻣ ﻬﻴـﹲﺄ ﻭﰲ
ﹶﺃ ﺧ ﹶﺬ ﻟﻪ ﻫ ﻴﹶﺄﺗ ﻪ ﻛﺘﻬﻴﹶﺄ ﻟﻪ ﻭ ﻫﻴﺄﹶﻩ ﺃﹶﻱ ﺍﻷَﻣ ﺮ ﺗ ﻬﹺﻴﹶﺌ ﹰﺔ ﻭﺗﻬﻴﻴﺌﹰﺎ :ﺃﹶﺻﻠ
ﺕ ﻋﹶﺜﺮﺍﺗ ﹺﻬ ﻢ " ﻗﺎﻝ :ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﹺﻓـﻮ ﹶﻥ ﺍﻟﺸـﺮ
ﺍﳊﺪﻳﺚ " ﹶﺃﻗﻴﻠﻮﺍ ﺫﹶﻭﻱ ﺍ ﹶﳍﻴﺂ
ﻓﻴ ﹺﺰ ﱡﻝ ﹶﺃ ﺣﺪﻫﻢ ﺍﻟﺰﻟﱠﺔ .ﻭﺍﳍﻴﹶﺌ ﹸﺔ :ﺻﻮﺭ ﹸﺓ ﺍﻟﺸﻲ ِﺀ ﻭﺷﻜﻠﹸﻪ ﻭﺣﺎﻟﹸﻪ ﻳﺮﻳـﺪ ﺑـﻪ ﺫﹶﻭﻱ
ﳊﺴﻨﺔ ﺍﻟﺬﻳﻦ ﻳ ﹾﻠﺰﻣﻮﻥ ﻫ ﻴﹶﺌ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻭ ﺳﻤﺘﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻻ ﺗﺨﺘﻠﻒ ﺣﺎﻻﺗﻬﻢ
ﺕﺍ ﹶ
ﺍ ﹶﳍﻴﺂ
ﺕ ﺗ ﻬﻴـﺆﹰﺍ
ﻸ ﻣ ﹺﺮ ﹶﺃﻫﻲ ُﺀ ﻫ ﻴﹶﺌ ﹰﺔ ﻭﺗ ﻬﻴـ ﹾﺄ
ﺖﻟ َ
ﺑﺎﻟﺘﻨ 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
ﲟﻌﻨﻰ ﻭ ﹸﻗ ﹺﺮ
ﻭﺍ ﹶﳍ ﻴﹶﺌ ﹸﺔ :ﺍﻟﺸﺎ ﺭ ﹸﺓ .ﻭﺍﳌﹸﻬﺎﻳﹶﺄ ﹸﺓ :ﺍ َﻷ ﻣ ﺮ ﺍ ﹸﳌﺘﻬﺎﻳﹸﺄ ﻋﻠﻴﻪ ﺃﹶﻱ ﹶﺃ ﻣ ﺮ ﻳﺘﻬﺎﻳﹸﺄ ﻋﻠﻴـﻪ ﺍﻟﻘـﻮ ﻡ
ﺏ ﻭﻫﻮ
ﺿ ﻮ ﹶﻥ ﺑﻪ ﻭﺍ ﹶﳍ ﻲ ُﺀ ﺑﺎﻟﻔﺘﺢ ﻭﺍﳍﻲ ُﺀ ﺑﺎﻟﻜﺴﺮ :ﺍﻟﺪﻋﺎ ُﺀ ﺇﱃ ﺍﻟﻄﱠﻌﺎ ﹺﻡ ﻭﺍﻟﺸﺮﺍ ﹺ
ﻓﻴﺘﺮﺍ
ﺏ .ﻭﰲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﺍﳉﺰﺀ 1ﺻـﻔﺤﺔ : 7648
ﺃﻳﻀﹰﺎ ﺩﻋﺎ ُ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 ﻛﻮﺎ 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 ﺍﺎﺯ 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 ﻓﻜﺄﺎ 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 ﺍﺎﺷﻢ 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
ﺍﳌﺘﺸﺎﺎﺕ 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 ﺃـﺎ ﻣﺆﻭﻟـﺔ
ﻭﺃﻭﻟﻮﻫﺎ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﻭﺍﻷﻭﻝ ﺑﺎﻃﻞ ﻭﺍﻷﺧﲑﺍﻥ ﻣﻨﻘﻮﻻﻥ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻨﻘﻞ
ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺃﺎ 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
ﻭﺳﺎﺩﺎ ﻭﺇﻳﺎﻫﺎ ﺍﺧﺘﺎﺭ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻗﺎﺩﺎ 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 ﺍﺎﺯ 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 ﺑﻨﻴـﺎﻢ ﻣـﻦ
ﺍﻟﻘﻮﺍﻋﺪ 6ﺃﻱ ﻓﺨﺮﺏ ﺍﷲ ﺑﻨﻴﺎﻢ 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 ِﻹﻧﺴﺎ ﻥ
ﺴﺪ ،ﳏﺮﻛ ﹰﺔ :ﹺﺟ
ﳉﻭﺍﺣﺪ :ﻓﻔﻲ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ﻟﻠﻔﲑﻭﺯﺁﺑﺎﺩﻱ :ﺍ ﹶ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺠ ﹸﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞﹶ ،ﻭﺍﻟﺪ ﻡ
ﳉﺴﺎﺩ ،ﻛﻜﺘﺎﺏﹴ ،ﻭ ﻋ
ﳉﻦ ﻭﺍﳌﻼﺋ ﹶﻜﺔ ،ﻭﺍﻟﺰ ﻋ ﹶﻔﺮﺍﻥﹸ ،ﻛﺎ
ﻭﺍ
ﳉﺴِﻴ ﺪ .ﺍﻫـ .ﻭﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻭﳐﺘﺼـﺮﻩ :
ﺴ ﺪ ﻭﺍﳉﺎ ﺳ ﺪ ﻭﺍ ﹶ
ﳉِﺍﻟﻴﺎﹺﺑﺲ ،ﻛﺎ ﹶ
ﺠﺴ ﺪ ﻛﻤﺎ ﺗﻘﻮﻝ ﻣﻦ ﺍﳉﺴﻢ ﲡﺴﻢ ﻭ
ﺴ ﺪ ﺍﻟﺒﺪﻥ ﺗﻘﻮﻝ ﻣﻨﻪ ﺗ
ﳉﺟﺴﺪ ﺝ ﺱ ﺩ :ﺍ ﹶ
ﺴ ﺪ ﺃﻳﻀﺎ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﳓﻮﻩ ﻣﻦ ﺍﻟﺼﺒﻎ ﻭﻗﻴﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻋﺠﻼ ﺟﺴـﺪﺍ{
ﳉﺍﹶ
ﳉﺴـ ﻢ
ﺃﻱ ﺃﲪﺮ ﻣﻦ ﺫﻫﺐ (.ﺍﻫـ .ﻭﻓﻴﻪ ﺃﻳﻀﺎ[ :ﺟﺴﻢ ﺝ ﺱ ﻡ :ﺃﺑﻮ ﺯﻳﺪ ﺍ
ﳉﺜﹾﻤﺎ ﹸﻥ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ﺍﳉﺴﻢ ﻭﺍﳉﺴﻤﺎﻥ ﺍﳉﺴـﺪ
ﳉﺴﻤﺎ 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 ﹶﻘﻮﻝ ﻓﻲ ﺗ ﹾﺄﻭﹺﻳﻞ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭﺍﺗﺨـ ﹶﺬ
ﺴﺪﺍ ﹶﻟ ﻪ ﺧﻮﺍﺭ { ﻳﻘﹸﻮﻝ ﺗﻌﺎﻟﹶﻰ ﺫﻛﹾـﺮﻩ : ﺠﻠﹰﺎ ﺟ ﹶﻗﻮﻡ ﻣﻮﺳﻰ ﻣ ﻦ ﺑﻌﺪﻩ ﻣ ﻦ ﺣﻠﻴﻬ ﻢ ﻋ
ﺿﻴﺎ ﹺﺇﻟﹶﻰ ﺭﺑﻪ ﻟ ﻤﻨﺎﺟﺎﺗ ﻪ ﺨ ﹶﺬ ﺑﻨﻮ ﹺﺇ ﺳﺮﺍﺋﻴﻞ ﹶﻗﻮﻡ ﻣﻮ ﺳﻰ ﻣ ﻦ ﺑ ﻌ ﺪ ﻣﺎ ﻓﹶﺎﺭﹶﻗ ﻬ ﻢ ﻣﻮﺳﻰ ﻣﺎ ﻭﺍﺗ
ﺠﻠﹰﺎ ،ﻭ ﻫ ﻮ ﻭﻟﹶﺪ ﺍﹾﻟﺒ ﹶﻘﺮﺓ ,ﹶﻓ ﻌﺒﺪﻭ ﻩ . ﻭ ﻭﻓﹶﺎﺀ ﻟ ﹾﻠ ﻮ ﻋ ﺪ ﺍﱠﻟﺬﻱ ﻛﹶﺎ ﹶﻥ ﺭﺑﻪ ﻭ ﻋ ﺪ ﻩ ﻣ ﻦ ﺣﻠﻴﻬ ﻢ ﻋ
ﺴ ﺪﺍ ﹶﻟ ﻪ ﺧـﻮﺍﺭ { ﻭﺍﹾﻟﺨـﻮﺍﺭ : ﻚ ﺍﹾﻟ ﻌﺠﻞ ﹶﻓﻘﹶﺎ ﹶﻝ } :ﺟ ﹸﺛ ﻢ ﺑﻴ ﻦ ﺗﻌﺎﻟﹶﻰ ﺫﻛﹾﺮﻩ ﻣﺎ ﹶﺫﻟ
ﻀ ﹼﻞ ﹺﺑ ﻤﹾﺜﻠ ﻪ ﹶﺃﻫﻞ ﺍﹾﻟ ﻌﻘﹾـﻞ ، ﺨﺒﹺﺮ ﺟ ﱠﻞ ﺫﻛﹾﺮﻩ ﻋﻨ ﻬ ﻢ ﹶﺃﻧ ﻬ ﻢ ﺿﻠﱡﻮﺍ ﹺﺑﻤﺎ ﻟﹶﺎ ﻳ ﺻﻮﺕ ﺍﹾﻟﺒﻘﹶﺮ .ﻳ
ﻚ ،ﻟﹶـﺎ ﺴ ﻤﻮﺍﺕ ﻭﺍﹾﻟﹶﺄﺭﺽ ﻭ ﻣ ﺪﺑﺮ ﹶﺫﻟ ﺏ ﺟ ﱠﻞ ﺟﻠﹶﺎﻟﻪ ﺍﱠﻟﺬﻱ ﹶﻟ ﻪ ﻣﻠﹾﻚ ﺍﻟ ﻚ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﻭ ﹶﺫﻟ
ﺴﺪﺍ ﹶﻟ ﻪ ﺧﻮﺍﺭ ،ﻟﹶﺎ ﻳ ﹶﻜﻠﱢﻢ ﹶﺃ ﺣﺪﺍ ﻭﻟﹶﺎ ﻳ ﺮﺷﺪ ﹺﺇﻟﹶﻰ ﺧﻴﺮ .ﻭﻗﹶﺎ ﹶﻝ ﻫ ﺆﻟﹶﺎ ِﺀ ﻳﺠﻮﺯ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮﻥ ﺟ
ﻚ ﻫﺬﹶﺍ ﹺﺇﻟﹶﻬﻨﺎ ﻭﹺﺇﻟﹶﻪ ﻣﻮﺳﻰ ،ﹶﻓ ﻌ ﹶﻜﻔﹸﻮﺍ ﻋﹶﻠﻴ ﻪ ﻳ ﻌﺒﺪﻭﻧ ﻪ ﺟ ﻬﻠﹰﺎ ﺺ ﺍﻟﻠﱠﻪ ﹶﻗﺼﺼﻬ ﻢ ﻟ ﹶﺬﻟ ﺍﱠﻟﺬﻳ ﻦ ﹶﻗ
ﺨﺒﹺﺮ ﺗﻌـﺎﻟﹶﻰ ﻋـ ﻦ ﺿﻠﹶﺎﻟﹰﺎ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ :ﻳ ﻣﻨ ﻬ ﻢ ﻭ ﹶﺫﻫﺎﺑﺎ ﻋ ﻦ ﺍﻟﻠﱠﻪ ﻭ
ﻱ ﻣ ﻦ
ﺨ ﹶﺬ ﻩ ﹶﻟ ﻬ ﻢ ﺍﻟﺴﺎ ﻣ ﹺﺮ
ﺿ ﱠﻞ ﻣ ﻦ ﺑﻨﹺﻲ ﹺﺇ ﺳﺮﺍﺋﻴﻞ ﻓﻲ ﻋﺒﺎﺩ ﻢ ﺍﹾﻟ ﻌﺠﻞ ﺍﱠﻟﺬﻱ ﺍﺗ ﺿﻠﹶﺎﻝ ﻣ ﻦ
ﺠﻠﹰﺎ ﹸﺛ ﻢ ﹶﺃﹾﻟﻘﹶﻰ ﻓﻴ ﻪ ﺍﹾﻟ ﹶﻘﺒﻀﺔ
ﺸ ﱠﻜ ﹶﻞ ﹶﻟ ﻬ ﻢ ﻣﻨ ﻪ ﻋ
ﺣﻠ ﻲ ﺍﹾﻟ ﻘﺒﻂ ﺍﱠﻟﺬﻱ ﻛﹶﺎﻧﻮﺍ ﺍ ﺳﺘﻌﺎﺭﻭﻩ ﻣﻨ ﻬ ﻢ ﹶﻓ
ﺴﺪﺍﺠﻠﹰﺎ ﺟ ﺴﻠﹶﺎﻡ ﻓﺼﺎﺡ ﹶﻓﺼﺎ ﺭ ﻋ ﻣ ﻦ ﺍﻟﺘﺮﺍﺏ ﺍﱠﻟﺘﻲ ﹶﺃﺧ ﹶﺬﻫﺎ ﻣ ﻦ ﹶﺃﺛﹶﺮ ﹶﻓﺮﺱ ﹺﺟﺒﺮﹺﻳﻞ ﻋﹶﻠﻴ ﻪ ﺍﻟ
ﺕ ﺍﻟﻠﱠـﻪ ﺻﻮﺕ ﺍﹾﻟﺒﻘﹶﺮ ﻭﻛﹶﺎ ﹶﻥ ﻫﺬﹶﺍ ﻣﻨ ﻬ ﻢ ﺑﻌﺪ ﹶﺫﻫﺎﺏ ﻣﻮﺳﻰ ﻟﻤﻴﻘﹶﺎ ﺨﻮﺍﺭ ﹶﻟ ﻪ ﺧﻮﺍﺭ ﻭﺍﹾﻟ
ﺚ ﻳﻘﹸﻮﻝ ﺗﻌﺎﻟﹶﻰ ﹺﺇ ﺧﺒـﺎﺭﺍ ﻋـ ﻦ ﻚ ﻭ ﻫ ﻮ ﻋﻠﹶﻰ ﺍﻟﻄﱡﻮﺭ ﺣﻴ ﹸ ﺗﻌﺎﻟﹶﻰ ﹶﻓﹶﺄ ﻋﹶﻠ ﻤ ﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﹺﺑ ﹶﺬﻟ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻒﻱ " ﻭﹶﻗ ﺪ ﺍ ﺧﺘﹶﻠ
ﺿﱠﻠ ﻬ ﻢ ﺍﻟﺴﺎ ﻣ ﹺﺮ
ﻧﻔﹾﺴﻪ ﺍﹾﻟ ﹶﻜ ﹺﺮﳝﺔ ﻗﹶﺎ ﹶﻝ " ﹶﻓﹺﺈﻧﺎ ﹶﻗ ﺪ ﻓﹶﺘﻨﺎ ﹶﻗﻮﻣﻚ ﻣ ﻦ ﺑﻌﺪﻙ ﻭﹶﺃ
ﺤﻤﺎ ﻭ ﺩﻣﺎ ﹶﻟ ﻪ ﺧﻮﺍﺭ ﹶﺃ ﻭ ﺍ ﺳﺘ ﻤ ﺮ ﻋﻠﹶﻰ ﹶﻛﻮﻧﻪ ﻣ ﻦ
ﺴﺮﻭ ﹶﻥ ﻓﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﻌﺠﻞ ﻫ ﹾﻞ ﺻﺎ ﺭ ﹶﻟ ﺍﹾﻟ ﻤ ﹶﻔ
ﺼﻮﺕ ﻛﹶﺎﹾﻟﺒ ﹶﻘ ﹺﺮ ﻋﻠﹶﻰ ﹶﻗ ﻮﹶﻟﻴ ﹺﻦ ﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ﻋﻠﹶﻢ ،ﻭﰲ ﺳﻮﺭﺓ
ﹶﺫﻫﺐ ﹺﺇﻟﱠﺎ ﹶﺃﻧ ﻪ ﻳ ﺪﺧﻞ ﻓﻴ ﻪ ﺍﹾﻟ ﻬﻮﺍﺀ ﹶﻓﻴ
ﺴﺪﺍ ﻟﱠﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟﻄﱠﻌـﺎ ﻡ ﻭﻣـﺎ ﻛﹶـﺎﻧﻮﺍ
ﺍﻷﻧﺒﻴﺎﺀ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺟ
ﺧﺎﻟﺪﻳ ﻦ{ ) (8ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ،ﻗﻠﺖ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ :ﺍﹾﻟﻘﹶـﻮﻝ ﻓـﻲ
ﺴﺪﺍ ﻟﹶﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ { .ﻳﻘﹸﻮﻝ ﺗﻌـﺎﻟﹶﻰ ﺗ ﹾﺄﻭﹺﻳﻞ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭﻣﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺟ
ﺿﻴﺔ
ﺤﻤﺪ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹸﺄﻣﻢ ﺍﹾﻟﻤﺎ ﺫﻛﹾﺮﻩ :ﻭﻣﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﺍﻟ ﺮﺳﻞ ﺍﱠﻟﺬﻳ ﻦ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻫ ﻢ ﻣ ﻦ ﹶﻗﺒﻠﻚ ﻳﺎ ﻣ
ﺠﻌﻠ ﻬ ﻢ ﻣﻠﹶﺎﺋﻜﹶﺔ ﻟﹶﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥﺴﺪﺍ ﻟﹶﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ { ﻳﻘﹸﻮﻝ :ﹶﻟ ﻢ ﻧ ﹶﻗﺒﻞ ﹸﺃﻣﺘﻚ } ،ﺟ
ﺍﻟ ﱠﻄﻌﺎﻡ ،ﻭﹶﻟ ﻜ ﻦ ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﹶﺃ ﺟﺴﺎﺩﺍ ﻣﺜﹾﻠﻚ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ .ﹶﻛﻤـﺎ - 18474 :
ﺣ ﺪﹶﺛﻨﺎ ﹺﺑﺸﺮ ،ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﻳﺰﹺﻳﺪ ،ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﺳﻌﻴﺪ ,ﻋ ﻦ ﹶﻗﺘﺎﺩﺓ ,ﹶﻗﻮﻟﻪ } ﻭﻣﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ
ﺴﺪﺍ ﹺﺇﻟﱠﺎ ﻟﻴـ ﹾﺄ ﹸﻛﻠﹸﻮﺍ ﺍﻟ ﱠﻄﻌـﺎﻡ . ﺴﺪﺍ ﻟﹶﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ { ﻳﻘﹸﻮﻝ :ﻣﺎ ﺟﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺟ ﺟ
ﺴﻴﻦ ،ﻗﹶﺎ ﹶﻝ :ﺳ ﻤﻌﺖ ﹶﺃﺑﺎ ﻣﻌﺎﺫ ﻳﻘﹸﻮﻝ :ﹶﺃ ﺧﺒ ﺮﻧﺎ ﻋﺒﻴﺪ ، ﺤ - 18475ﺣ ﺪﺛﹾﺖ ﻋ ﻦ ﺍﹾﻟ
ﺴﺪﺍ ﻟﹶﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ
ﻀﺤﺎﻙ ﻳﻘﹸﻮﻝ ﻓﻲ ﹶﻗﻮﻟﻪ } :ﻭﻣﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺟ ﻗﹶﺎ ﹶﻝ :ﺳ ﻤﻌﺖ ﺍﻟ
ﺲ ﻓﻴ ﹺﻬ ﻢ ﹶﺃ ﺭﻭﺍﺡ ﻟﹶﺎ ﻳـ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌـﺎﻡ ،ﻭﹶﻟﻜـ ﻦ ﺴﺪﺍ ﹶﻟﻴ { ﻳﻘﹸﻮﻝ :ﹶﻟ ﻢ ﹶﺃ ﺟﻌﻠ ﻬ ﻢ ﺟ
ﺴﺪﺍ ﻓﻴﻬﺎ ﹶﺃ ﺭﻭﺍﺡ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ .ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺟ ﻌﻔﹶﺮ :ﻭﻗﹶـﺎ ﹶﻝ } ﻭﻣـﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺟ
ﺠﻤﺎﻋﺔ , ﺻﻔﹶﺔ ﺍﹾﻟ
ﺠﺴﺪ " ﻭ ﺟ ﻌﹶﻠ ﻪ ﻣ ﻮ ﺣﺪﺍ ،ﻭ ﻫ ﻮ ﻣ ﻦ ﺴﺪﺍ { ﹶﻓ ﻮ ﺣ ﺪ " ﺍﹾﻟ ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺟ
ﺼﺪﺭ ،ﹶﻛﻤﺎ ﻳﻘﹶﺎﻝ ﻓـﻲ ﺍﹾﻟ ﹶﻜﻠﹶـﺎﻡ :ﻭﻣـﺎ ﺠﺴﺪ ﹺﺑ ﻤ ﻌﻨﻰ ﺍﹾﻟ ﻤ ﻚ ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ
ﻭﹺﺇﻧﻤﺎ ﺟﺎ ﺯ ﹶﺫﻟ
ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺧ ﹾﻠﻘﹰﺎ ﻟﹶﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ :ﻭﹶﻗﻮﻟﻪ " ﻭﻣﺎ ﺟ ﻌ ﹾﻠﻨـﺎ ﻫ ﻢ
ﻱ ﺑ ﹾﻞ ﹶﻗ ﺪ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺟﺴﺎﺩﺍ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ ﹶﻛﻤـﺎ ﻗﹶـﺎ ﹶﻝ ﺴﺪﺍ ﻟﹶﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ " ﹶﺃ ﺟ
ﲔ ﹺﺇﻟﱠﺎ ﺇﹺﻧ ﻬ ﻢ ﹶﻟﻴ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌﺎﻡ ﻭﻳ ﻤﺸـﻮ ﹶﻥ ﻓـﻲ
ﺗﻌﺎﻟﹶﻰ " ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﹶﻗﺒﻠﻚ ﻣ ﻦ ﺍﹾﻟ ﻤ ﺮ ﺳﻠ
ﺸ ﺮﺑﻮ ﹶﻥ ﻣﺜﹾﻞ ﺍﻟﻨﺎﺱ ﻭﻳـ ﺪ ﺧﻠﹸﻮ ﹶﻥ
ﺸﺮﺍ ﻣ ﻦ ﺍﹾﻟﺒﺸﺮ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﻭﻳ ﻱ ﹶﻗ ﺪ ﻛﹶﺎﻧﻮﺍ ﺑ ﺍﹾﻟﹶﺄ ﺳﻮﺍﻕ" ﹶﺃ
ﻚ ﹺﺑﻀﺎ ﺭ ﹶﻟ ﻬ ﻢ ﻭﻟﹶﺎ ﻧﺎﻗﺺ ﻣﻨ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﹶﻛﻤـﺎ ﺲ ﹶﺫﻟ ﺴﺐﹺ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﹶﻟﻴ ﺍﹾﻟﹶﺄ ﺳﻮﺍﻕ ﻟﻠﺘ ﹶﻜ
ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ ﻓﻲ ﹶﻗﻮﳍ ﻢ " ﻣﺎ ﻟ ﻬﺬﹶﺍ ﺍﻟ ﺮﺳﻮﻝ ﻳ ﹾﺄﻛﹸﻞ ﺍﻟ ﱠﻄﻌﺎﻡ ﻭﻳ ﻤﺸﻲ ﻓﻲ ﺍﹾﻟﹶﺄ ﺳﻮﺍﻕ ﺗ ﻮ ﻫ ﻤ ﻪ ﺍﹾﻟ ﻤ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﹶﻟ ﻮﻟﹶﺎ ﹸﺃﻧ ﹺﺰ ﹶﻝ ﹺﺇﹶﻟﻴ ﻪ ﻣﻠﹶﻚ ﹶﻓﻴﻜﹸﻮﻥ ﻣ ﻌ ﻪ ﻧﺬﻳﺮﺍ ﹶﺃ ﻭ ﻳ ﹾﻠﻘﹶﻰ ﹺﺇﹶﻟﻴ ﻪ ﹶﻛﻨﺰ ﹶﺃ ﻭ ﺗﻜﹸﻮﻥ ﹶﻟ ﻪ ﺟﻨﺔ ﻳ ﹾﺄﻛﹸـﻞ
ﻣﻨﻬﺎ " ﺍﻟﹾﺂﻳﺔ .ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ :ﻭ " ﺟ
ﺴﺪﺍ " ﺍﺳﻢ ﹺﺟﻨﺲ ; ﻭﻟ ﻬﺬﹶﺍ ﹶﻟ ﻢ ﻳ ﹸﻘ ﹾﻞ ﹶﺃ ﺟﺴﺎﺩﺍ
ﺠﺴﺪﺴﺪﺍ .ﻭﺍﹾﻟ ،ﻭﻗﻴ ﹶﻞ :ﹶﻟ ﻢ ﻳ ﹸﻘ ﹾﻞ ﹶﺃ ﺟﺴﺎﺩﺍ ; ﻟﹶﺄﻧ ﻪ ﹶﺃﺭﺍ ﺩ ﻭﻣﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﹸﻛ ﹼﻞ ﻭﺍﺣﺪ ﻣﻨ ﻬ ﻢ ﺟ
ﺠﺴـﺪ ﹶﺃﻳﻀـﺎ ﺠﺴـ ﻢ .ﻭﺍﹾﻟ ﺠﺴﻢ ﺗ ﺴ ﺪ ﹶﻛﻤﺎ ﺗﻘﹸﻮﻝ ﻣ ﻦ ﺍﹾﻟ ﹺ ﺠﺍﹾﻟﺒﺪﻥ ; ﺗﻘﹸﻮﻝ ﻣﻨ ﻪ :ﺗ
ﺼﺒﻎ ,ﻭ ﻫ ﻮ ﺍﻟﺪﻡ ﹶﺃﻳﻀﺎ ; ﻗﹶﺎﹶﻟ ﻪ ﺍﻟﻨﺎﹺﺑﻐﺔ :ﻭﻣـﺎ ﻫﺮﹺﻳـ ﻖ ﻋﻠﹶـﻰ ﺍﻟ ﺰ ﻋ ﹶﻔﺮﺍﻥ ﹶﺃ ﻭ ﻧﺤﻮﻩ ﺍﻟ
ﺠﺴﺪ ﺍﱠﻟﺬﻱ ﻓﻴ ﻪ ﺍﻟﺮﻭﺡ ﻳ ﹾﺄ ﹸﻛﻞ ﺠﺴﺪ ﻫ ﻮ ﺍﹾﻟ ﻤﺘ ﺍﹾﻟﹶﺄﻧﺼﺎﺏ ﻣ ﻦ ﺟﺴﺪ ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻜ ﹾﻠﹺﺒ ﻲ :ﻭﺍﻟﹾ
ﺴﻤﺎ ﻭﻗﹶـﺎ ﹶﻝ ﺸﺮﺏ ﹺﺟ ﺸﺮﺏ ،ﹶﻓ ﻌﻠﹶﻰ ﻣ ﹾﻘﺘﻀﻰ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘﻮﻝ ﻳﻜﹸﻮﻥ ﻣﺎ ﻟﹶﺎ ﻳ ﹾﺄﻛﹸﻞ ﻭﻟﹶﺎ ﻳ ﻭﻳ
ﺸﺮﺏ .
ﺠﺴﺪ ﻣﺎ ﻟﹶﺎ ﻳ ﹾﺄﻛﹸﻞ ﻭﻟﹶﺎ ﻳ
ﻣﺠﺎﻫﺪ :ﺍﹾﻟ
ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ :ﺍﹾﻟ ﹶﻘﻮﻝ ﻓﻲ ﺗ ﹾﺄﻭﹺﻳﻞ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻓﺘﻨـﺎ
ﺏ { ﻳﻘﹸﻮﻝ ﺗﻌﺎﻟﹶﻰ ﺫﻛﹾﺮﻩ :ﻭﹶﻟ ﹶﻘ ﺪ ﺍﺑﺘﹶﻠﻴﻨـﺎ ﺴﺪﺍ ﹸﺛ ﻢ ﹶﺃﻧﺎ
ﺳﹶﻠﻴﻤﺎﻥ ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﺻﺨﺮ ﺴﺪﺍ ﺷﻴﻄﹶﺎﻧﺎ ﻣﺘ ﻤﱢﺜﻠﹰﺎ ﹺﺑﹺﺈﻧﺴﺎ ﻥ ,ﹶﺫ ﹶﻛﺮﻭﺍ ﹶﺃ ﱠﻥ ﺍﺳﻤﻪ ﺳﹶﻠﻴﻤﺎﻥ ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
.ﻭﻗﻴ ﹶﻞ :ﹺﺇ ﱠﻥ ﺍﺳﻤﻪ ﺁﺻﻒ .ﻭﻗﻴ ﹶﻞ :ﹺﺇ ﱠﻥ ﺍﺳﻤﻪ ﺁﺻﺮ .ﻭﻗﻴ ﹶﻞ :ﹺﺇ ﱠﻥ ﺍﺳﻤﻪ ﺣﺒﻴـﻖ .
ﻚ -22975 : ﻚ ﻗﹶﺎ ﹶﻝ ﹶﺃﻫﻞ ﺍﻟﺘ ﹾﺄﻭﹺﻳﻞ .ﺫﻛﹾﺮ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﹶﺫﻟـ ﺤﻮﹺ ﺍﱠﻟﺬﻱ ﹸﻗ ﹾﻠﻨﺎ ﻓﻲ ﹶﺫﻟ ﻭﹺﺑﻨ
ﺣ ﺪﹶﺛﻨﹺﻲ ﻋﻠ ﻲ ,ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﹶﺃﺑﻮ ﺻﺎﻟﺢ ،ﻗﹶﺎ ﹶﻝ :ﺛﲏ ﻣﻌﺎ ﹺﻭﻳﺔ ,ﻋ ﻦ ﻋﻠ ﻲ ,ﻋ ﻦ ﺍﺑﻦ ﻋﺒﺎﺱ
ﺠﻨ ﻲ ﺗ ﻤﺜﱠـ ﹶﻞ ﻋﻠﹶـﻰ ﺻﺨﺮ ﺍﹾﻟ ﹺﺴﺪﺍ { ﻗﹶﺎ ﹶﻝ :ﻫ ﻮ ،ﹶﻗﻮﻟﻪ } :ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﺤﻤﺪ ﺑﻦ ﺳﻌﺪ ،ﻗﹶﺎ ﹶﻝ :ﺛﲎ ﹶﺃﺑﹺﻲ ,ﻗﹶـﺎ ﹶﻝ : ﺴﺪﺍ - 22976 .ﺣ ﺪﹶﺛﻨﹺﻲ ﻣ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﺛﲏ ﻋﻤﻲ ،ﻗﹶﺎ ﹶﻝ :ﺛﲏ ﹶﺃﺑﹺﻲ ،ﻋ ﻦ ﹶﺃﺑﹺﻴ ﻪ ،ﻋ ﻦ ﺍﺑﻦ ﻋﺒﺎﺱ،ﹶﻗﻮﻟﻪ } :ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻓﺘﻨﺎ ﺳﹶﻠﻴﻤﺎﻥ
ﺸﻴﻄﹶﺎﻥ ﺍﱠﻟﺬﻱ ﻛﹶﺎ ﹶﻥ ﺩﹶﻓ ﻊ ﺠﺴﺪ :ﺍﻟ ﺏ { ﻗﹶﺎ ﹶﻝ :ﺍﹾﻟ ﺴﺪﺍ ﹸﺛ ﻢ ﹶﺃﻧﺎ
ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﹺﺇﹶﻟﻴ ﻪ ﺳﹶﻠﻴﻤﺎﻥ ﺧﺎﺗﻤﻪ ،ﹶﻓ ﹶﻘ ﹶﺬﹶﻓ ﻪ ﻓﻲ ﺍﹾﻟﺒﺤﺮ ،ﻭﻛﹶﺎ ﹶﻥ ﻣﻠﹾﻚ ﺳﹶﻠﻴﻤﺎﻥ ﻓﻲ ﺧﺎﺗﻤﻪ ,ﻭﻛﹶﺎ ﹶﻥ
ﺨﺮﺍ - 22977 .ﺣ ﺪﹶﺛﻨﺎ ﺍﺑﻦ ﺑﺸﺎﺭ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﹶﺃﺑﻮ ﺩﺍﻭﺩ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﺻ ﺠﻨ ﻲ ﺍﺳﻢ ﺍﹾﻟ ﹺ
ﺴﺪﺍ { ﻗﹶﺎ ﹶﻝ :ﺷﻴﻄﹶﺎﻧﺎ - 22978 . ﺤﺴﻦ } ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ ﻣﺒﺎﺭﻙ ﻋ ﻦ ﺍﹾﻟ
ﺣ ﺪﹶﺛﻨﺎ ﺍﺑﻦ ﺑﺸﺎﺭ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﹶﺃﺑﻮ ﺩﺍﻭﺩ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﺷ ﻌﺒﺔ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﹺﺑﺸﺮ ﻋ ﻦ ﺳﻌﻴﺪ ﺑﻦ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺴﺪﺍ { ﻗﹶﺎ ﹶﻝ :ﺷﻴﻄﹶﺎﻧﺎ - 22979 .ﺣ ﺪﹶﺛﻨﺎ ﺍﺑـﻦ ﺟﺒﻴﺮ } ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﺑﺸﺎﺭ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﹶﺃﺑﻮ ﺩﺍﻭﺩ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﻭ ﺭﻗﹶﺎﺀ ﻋ ﻦ ﺍﺑﻦ ﹶﺃﺑﹺﻲ ﻧﺠﹺﻴﺢ ﻋ ﻦ ﻣﺠﺎﻫـﺪ }
ﺴﺪﺍ { ﻗﹶﺎ ﹶﻝ :ﺷﻴﻄﹶﺎﻧﺎ ﻳﻘﹶﺎﻝ ﹶﻟ ﻪ ﺁﺻﺮ- 22980 .ﺣـ ﺪﹶﺛﻨﹺﻲ ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﹶﺃﺑﻮ ﻋﺎﺻﻢ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﻋﻴﺴﻰ ; ﻭ ﺣ ﺪﹶﺛﻨﹺﻲ ﺍﹾﻟﺤﺎﺭﹺﺙ ﻗﹶﺎ ﹶﻝ ﻣ
ﺤﺴﻦ ﻗﹶﺎ ﹶﻝ :ﺛﻨﺎ ﻭ ﺭﻗﹶﺎﺀ ﺟﻤﻴﻌﺎ ﻋ ﻦ ﺍﺑﻦ ﹶﺃﺑﹺﻲ ﻧﺠﹺﻴﺢ ﻋ ﻦ ﻣﺠﺎﻫﺪ ﹶﻗ ﻮﻟﻪ } : :ﺛﻨﺎ ﺍﹾﻟ
ﻒ
ﺴﺪﺍ { ﻗﹶﺎ ﹶﻝ :ﺷﻴﻄﹶﺎﻧﺎ ﻳﻘﹶﺎﻝ ﹶﻟ ﻪ ﺁﺻﻒ ,ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺳﹶﻠﻴﻤﺎﻥ :ﹶﻛﻴـ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﺗ ﹾﻔﺘﻨﻮ ﹶﻥ ﺍﻟﻨﺎﺱ ؟ ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ :ﻳﻘﹸﻮﻝ ﺗﻌﺎﻟﹶﻰ " ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻓﺘﻨﺎ ﺳـﹶﻠﻴﻤﺎﻥ "
ﺴﺪﺍ " ﻗﹶﺎ ﹶﻝ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﻱ ﺍ ﺧﺘﺒ ﺮﻧﺎ ﻩ ﹺﺑﹶﺄ ﹾﻥ ﺳﹶﻠﺒﻨﺎ ﻩ ﺍﹾﻟ ﻤﻠﹾﻚ " ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﹶﺃ
ﺤﺴﻦ ﻭﹶﻗﺘﺎﺩﺓ ﻭ ﹶﻏﻴﺮﻫ ﻢ ﻳ ﻌﻨﹺﻲ ﺷﻴﻄﹶﺎﻧﺎ
ﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨ ﻬﻤﺎ ﻭ ﻣﺠﺎﻫﺪ ﻭ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻭﺍﹾﻟ ﺭ
ﻚ
ﻱ ﺭ ﺟ ﻊ ﹺﺇﻟﹶﻰ ﻣﻠﹾﻜﻪ ﻭ ﺳ ﹾﻠﻄﹶﺎﻧﻪ ﻭﹸﺃﺑﻬﺘﻪ ﻗﹶﺎ ﹶﻝ ﺍﺑﻦ ﺟﺮﹺﻳﺮ ﻭﻛﹶﺎ ﹶﻥ ﺍﺳﻢ ﹶﺫﻟـ ﺏ" ﹶﺃ " ﹸﺛ ﻢ ﹶﺃﻧﺎ
ﺿ ﻲ ﺍﻟﻠﱠﻪ ﻋﻨ ﻬﻤﺎ ﻭﹶﻗﺘﺎﺩﺓ ﻭﻗﻴ ﹶﻞ ﺁﺻﻒ ﻗﹶﺎﹶﻟ ﻪ ﻣﺠﺎﻫﺪ ﺨﺮﺍ ﻗﹶﺎﹶﻟ ﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭ ﺻ ﺸﻴﻄﹶﺎﻥ ﺍﻟ
ﺴﺪﺍ " ﻗﹶـﺎ ﹶﻝ ﻫـ ﻮ ﻭﻗﻴ ﹶﻞ ﺁﺻﺮ ﻭﻗﹶﺎﹶﻟ ﻪ ﻣﺠﺎﻫﺪ ﹶﺃﻳﻀﺎ ،ﻭﻗﺎﻝ ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﻱ ﺍﺑﺘﹶﻠﻴﻨﺎ ﺳﹶﻠﻴﻤﺎﻥ " ﻭﹶﺃﹾﻟ ﹶﻘﻴﻨـﺎ ﻱ " ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻓﺘﻨﺎ ﺳﹶﻠﻴﻤﺎﻥ " ﹶﺃ ﺴ ﺪ ﺻﺨﺮ ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ﺸﻴﻄﹶﺎﻥ ﺍﻟ
ﺲ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﻭﹶﻟ ﻜ ﻦ ﺍﻟﻈﱠﺎﻫﺮ ﹶﺃﻧ ﻪ ﹺﺇﻧﻤﺎ ﺗﹶﻠﻘﱠﺎ ﻩ ﺴﺪﺍ " ﻗﹶﺎ ﹶﻝ ﺷﻴﻄﹶﺎﻧﺎ ﺟﹶﻠ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﺟ
ﺻ ﺢ ﻋﻨ ﻪ ﻣ ﻦ ﹶﺃﻫﻞ ﺍﹾﻟ ﻜﺘﺎﺏ ﻭﻓﻴ ﹺﻬ ﻢ ﻃﹶﺎﺋﻔﹶﺔ ﻟﹶﺎ ﻳ ﻌﺘ ﻘﺪﻭ ﹶﻥ ﺿ ﻲ ﺍﻟﻠﱠﻪ ﻋﻨ ﻬﻤﺎ ﹺﺇ ﹾﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭ
ﺴﻠﹶﺎﻡ ﻓﹶﺎﻟﻈﱠﺎﻫﺮ ﹶﺃﻧ ﻬ ﻢ ﻳ ﹾﻜ ﺬﺑﻮ ﹶﻥ ﻋﹶﻠﻴ ﻪ ﻭﻟ ﻬﺬﹶﺍ ﻛﹶـﺎ ﹶﻥ ﻓـﻲ ﺼﻠﹶﺎﺓ ﻭﺍﻟ ﻧﺒﻮﺓ ﺳﻠﹶﻴﻤﺎﻥ ﻋﹶﻠﻴ ﻪ ﺍﻟ
ﺸﻬﻮﺭ ﻋ ﻦ ﻣﺠﺎﻫﺪ ﻭ ﹶﻏﻴﺮ ﻭﺍﺣﺪ ﻣ ﻦ ﺴﻴﺎﻕ ﻣﻨ ﹶﻜﺮﺍﺕ ﻣ ﻦ ﹶﺃ ﺷ ﺪﻫﺎ ﺫﻛﹾﺮ ﺍﻟﻨﺴﺎﺀ ﹶﻓﹺﺈ ﱠﻥ ﺍﹾﻟ ﻤ ﺍﻟ
ﺼ ﻤ ﻬ ﻦ ﺍﻟﻠﱠﻪ ﻋـ ﺰ ﺴﻠﱠﻂ ﻋﻠﹶﻰ ﹺﻧﺴﺎﺀ ﺳﹶﻠﻴﻤﺎﻥ ﺑ ﹾﻞ ﻋ ﺠﻨ ﻲ ﹶﻟ ﻢ ﻳ ﻚ ﺍﹾﻟ ﹺ ﺴﻠﹶﻒ ﹶﺃ ﱠﻥ ﹶﺫﻟ ﹶﺃﺋﻤﺔ ﺍﻟ
ﺖ ﻫ ﺬ ﻩ ﺍﹾﻟ ﻘﺼﺔ ﻣ ﹶﻄ ﻮﻟﹶﺔ ﻋـ ﻦ ﺴﻠﹶﺎﻡ ﻭﹶﻗ ﺪ ﺭ ﹺﻭﻳ ﺸﺮﹺﻳﻔﹰﺎ ﻭﺗ ﹾﻜ ﹺﺮﳝﺎ ﻟﻨﹺﺒﻴ ﻪ ﻋﹶﻠﻴ ﻪ ﺍﻟ ﻭ ﺟ ﱠﻞ ﻣﻨ ﻪ ﺗ
ﺴﻴﺐ ﻭ ﺯﻳﺪ ﺑﻦ ﹶﺃ ﺳﻠﹶﻢ ﻭ ﺟﻤﺎﻋﺔ ﺴﻌﻴ ﺪ ﺑﻦ ﺍﹾﻟ ﻤ ﺿ ﻲ ﺍﻟﻠﱠﻪ ﻋﻨ ﻬ ﻢ ﹶﻛ ﺴﻠﹶﻒ ﺭ ﺟﻤﺎﻋﺔ ﻣ ﻦ ﺍﻟ
ﺁ ﺧﺮﹺﻳ ﻦ ﻭ ﹸﻛﹼﻠﻬﺎ ﻣﺘﹶﻠﻘﱠﺎﺓ ﻣ ﻦ ﹶﻗﺼﺺ ﹶﺃﻫﻞ ﺍﹾﻟ ﻜﺘﺎﺏ ﻭﺍﹶﻟﻠﱠﻪ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﻟﹶﻰ ﹶﺃ ﻋﻠﹶـﻢ
ﺏ .ﻗﻠﺖ ﻭﺍﻟﻘﻮﻝ ﻗﻮﻝ ﳎﺎﻫﺪ ﻭﲨﺎﻋﺔ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻭﻫﻮ ﺍﳌﻮﺍﻓﻖ ﻟﻘﻮﺍﻋﺪ
ﺼﻮﺍ 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 ﹶﻘﻮﻝ ﺿ ﻌ ﺍﻷﻧﺒﻴﺎﺀ ﻋﺼﻤﻬﻦ ﺍﷲ ﻣﻦ ﺍﻟﺰﻧﺎ .ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ :ﻭﻗﺎﻝ ﻭﹶﻗ ﺪ
ﺲ ﻋﻠﹶـﻰ ﺼﻮﺭ ﺑﹺﺼﻮ ﺭ ﺓ ﺍﹾﻟﹶﺄﻧﹺﺒﻴﺎﺀ ﹸﺛ ﻢ ﻣ ﻦ ﺍﹾﻟ ﻤﺤﺎﻝ ﹶﺃ ﹾﻥ ﻳ ﹾﻠﺘﹺﺒ ﺸﻴﻄﹶﺎﻥ ﻟﹶﺎ ﻳﺘ ﺚ ﹺﺇ ﱠﻥ ﺍﻟ ﻣ ﻦ ﺣﻴ ﹸ
ﺴﹶﻠﻴﻤﺎﻥ ﺣﺘﻰ ﻳ ﹸﻈﻨﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﻣ ﻊ ﻧﹺﺒﻴﻬ ﻢ ﻓﻲ ﺣ ﻖ ﻭ ﻫ ﻢ ﺸﻴﻄﹶﺎﻥ ﹺﺑ ﹶﺃﻫﻞ ﻣ ﻤﹶﻠﻜﹶﺔ ﺳﹶﻠﻴﻤﺎﻥ ﺍﻟ
ﺴﹶﻠﻴﻤﺎﻥ ,ﻭﹶﺃﻧ ﻪ ﹶﻟﻤـﺎ ﻭﻟـ ﺪ ﺠﺴﺪ ﻭﹶﻟ ﺪ ﻭﻟ ﺪ ﻟ ﺸﻴﻄﹶﺎﻥ ﻓﻲ ﺑﺎﻃﻞ .ﻭﻗﻴ ﹶﻞ :ﹺﺇ ﱠﻥ ﺍﹾﻟ ﻣ ﻊ ﺍﻟ
ﺤ ﻦ ﻓﻴ ﻪ ﻚ ﻣﻤﺎ ﻧ ﺵ ﹶﻟ ﻪ ﺍﺑﻦ ﹶﻟ ﻢ ﻧﻨ ﹶﻔ
ﺾ :ﹺﺇ ﹾﻥ ﻋﺎ ﺸﻴﺎﻃﲔ ﻭﻗﹶﺎ ﹶﻝ ﺑﻌﻀﻬ ﻢ ﻟﺒ ﻌ ﹴ ﺖ ﺍﻟ ﺍ ﺟﺘ ﻤ ﻌ
ﻚ ﹶﻓﹶﺄ ﻣ ﺮ ﺍﻟﺮﻳﺢ ﺨﹺﺒ ﹾﻠ ﻪ .ﹶﻓ ﻌﻠ ﻢ ﺳﹶﻠﻴﻤﺎﻥ ﹺﺑ ﹶﺬﻟ ﺨﺮﺓ ﹶﻓﺘﻌﺎﹶﻟﻮﺍ ﻧ ﹾﻘﺘ ﹾﻞ ﻭﹶﻟ ﺪ ﻩ ﹶﺃ ﻭ ﻧ ﺴ ﻣ ﻦ ﺍﹾﻟﺒﻠﹶﺎﺀ ﻭﺍﻟ
ﻀﺮﺓ ﺍﻟﺸـﻴﺎﻃﲔ ﺴﺤﺎﺏ ﺧ ﻮﻓﹰﺎ ﻣ ﻦ ﻣ ﺴﺤﺎﺏ ﻭ ﹶﻏ ﺪﺍ ﺍﺑﻨﻪ ﻓﻲ ﺍﻟ ﺣﺘﻰ ﺣ ﻤﹶﻠﺘ ﻪ ﹺﺇﻟﹶﻰ ﺍﻟ
ﺸﻴﺎﻃﲔ ﹶﻓﹶﻠ ﻢ ﻳﺸﻌﺮ ﹺﺇﻟﱠﺎ ﻭﹶﻗ ﺪ ﻭﹶﻗ ﻊ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴﻪ ﻣﻴﺘـﺎ " . ﺨ ﻮﻓ ﻪ ﻣ ﻦ ﺍﻟ ﹶﻓﻌﺎﹶﻗﺒ ﻪ ﺍﻟﻠﱠﻪ ﹺﺑ
ﻗﻠﺖ ﺑﻞ ﻛﺎﻥ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ﻣﻬﺎﺑﺎ ﺑﲔ ﺍﳉﻦ ﻭﻣﺴﺨﺮﻭﻥ ﻟﻪ ﻭﳜﺸـﻮﻥ ﻋﻘﺎﺑـﻪ "
ﺠﺴﺪ ﺍﱠﻟﺬﻱ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ " :ﻭﺍﹾﻟ ﹶﻘﻴﻨﺎ ﻋﻠﹶـﻰ ﹸﻛ ﺮﺳـﻴﻪ ﺸ ﻌﹺﺒ ﻲ .ﹶﻓ ﻬ ﻮ ﺍﹾﻟ
ﻗﹶﺎ ﹶﻝ ﻣ ﻌﻨﺎ ﻩ ﺍﻟ
ﺴﺪﺍ " .ﻭ ﺣﻜﹶﻰ ﺍﻟﻨﻘﱠﺎﺵ ﻭ ﹶﻏﻴﺮﻩ :ﹺﺇ ﱠﻥ ﹶﺃ ﹾﻛﺜﹶﺮ ﻣﺎ ﻭ ﻃ ﹶﺊ ﺳﹶﻠﻴﻤﺎﻥ ﺟﻮﺍ ﹺﺭﻳ ﻪ ﹶﻃﹶﻠﺒﺎ ﻟ ﹾﻠ ﻮﹶﻟ ﺪ ﺟ
ﺕ ﹺﺑ ﻪ ﺍﹾﻟﻘﹶﺎﹺﺑﻠﹶـﺔ ﺠﺴﺪ ﺍﹾﻟﻤ ﹾﻠﻘﹶﻰ ﻋﻠﹶﻰ ﹸﻛ ﺮ ﺳﻴ ﻪ ﺟﺎ َﺀ ﻓﹶ ﻮﻟ ﺪ ﹶﻟ ﻪ ﹺﻧﺼﻒ ﹺﺇﻧﺴﺎﻥ ﹶﻓ ﻬ ﻮ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ
ﺴﻠﻢ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳﺮﺓ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻱ ﻭ ﻣ ﺻﺤﻴﺢ ﺍﹾﻟﺒﺨﺎ ﹺﺭ ﹶﻓﹶﺄﹾﻟ ﹶﻘﺘ ﻪ ﻫﻨﺎ ﻙ .ﻭﻓﻲ
ﲔ ﺍ ﻣ ﺮﺃﹶﺓ ﹸﻛﻠﹼﻬ ﻦ ﺗ ﹾﺄﺗﻲ ﺴ ﻌ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ) :ﻗﹶﺎ ﹶﻝ ﺳﹶﻠﻴﻤﺎﻥ ﹶﻟﹶﺄﻃﹸﻮﹶﻓ ﻦ ﺍﻟﱠﻠﻴﻠﹶﺔ ﻋﻠﹶﻰ ﺗ
ﺱ ﻳﺠﺎﻫﺪ ﻓﻲ ﺳﺒﹺﻴﻞ ﺍﻟﻠﱠﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺻﺎﺣﺒﻪ ﹸﻗ ﹾﻞ ﹺﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ ,ﹶﻓﹶﻠ ﻢ ﻳ ﹸﻘ ﹾﻞ ﹺﺇ ﹾﻥ ﺷـﺎ َﺀ ﹺﺑﻔﹶﺎ ﹺﺭ ﹴ
ﺸ ﻖ ﺭﺟـﻞ ﺕ ﹺﺑ ﺤ ﻤ ﹾﻞ ﻣﻨ ﻬﻦ ﹺﺇﻟﱠﺎ ﺍ ﻣ ﺮﺃﹶﺓ ﻭﺍ ﺣﺪﺓ ﺟﺎ َﺀ ﻑ ﻋﹶﻠﻴ ﹺﻬ ﻦ ﺟﻤﻴﻌﺎ ﹶﻓﹶﻠ ﻢ ﺗ ﺍﻟﻠﱠﻪ ﹶﻓﻄﹶﺎ
ﺤﻤﺪ ﹺﺑﻴ ﺪ ﻩ ﹶﻟ ﻮ ﻗﹶﺎ ﹶﻝ ﹺﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ ﹶﻟﺠﺎ ﻫﺪﻭﺍ ﻓﻲ ﺳﺒﹺﻴﻞ ﺍﻟﻠﱠﻪ ﹸﻓ ﺮﺳـﺎﻧﺎ ﻭﹶﺍﻳ ﻢ ﺍﱠﻟﺬﻱ ﻧﻔﹾﺲ ﻣ
ﺽ ﻣ ﺮﺿـﺎ ﻚ ﹶﺃﻧ ﻪ ﻣـ ﹺﺮ ﺠﺴﺪ ﻛﹶﺎ ﹶﻥ ﺳﹶﻠﻴﻤﺎﻥ ﻧﻔﹾﺴﻪ ; ﻭ ﹶﺫﻟ ﹶﺃ ﺟ ﻤﻌﻮ ﹶﻥ ( .ﻭﻗﻴ ﹶﻞ :ﹺﺇ ﱠﻥ ﺍﹾﻟ
ﺠﺴـ ﺪ ﻀﻨﻰ ﹶﻓﻴﻘﹶﺎﻝ :ﻛﹶﺎﹾﻟ ﺴﺪﺍ .ﻭﹶﻗ ﺪ ﻳﻮﺻﻒ ﹺﺑ ﻪ ﺍﹾﻟ ﻤ ﹺﺮﻳﺾ ﺍﹾﻟ ﻤ ﺷﺪﻳﺪﺍ ﺣﺘﻰ ﺻﺎ ﺭ ﺟ
ﺍﹾﻟ ﻤ ﹾﻠﻘﹶــــــــــــــــــــــــــــــﻰ .
ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ :ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑﻜﹾﺮ :ﻟﹶﺄﻧ ﻬ ﻢ ﹶﻟﻤﺎ
ﺿ ﹺﺮﻋﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠـﻪ ﻳﺴـﹶﺄﻟﹸﻮﻧ ﻪ
ﺴﺪﺍ ﻟﹶﺎ ﺭﻭﺡ ﻓﻴ ﻪ ﹶﻓﹶﻠﻤﺎ ﺭﹶﺃﺗ ﻪ ﺑﻨﻮ ﹺﺇ ﺳﺮﺍﺋﻴﻞﻣﺸﺎ ﻫﺪﺓ ﻓ ﺮ ﻋﻮﻥ ﹶﻏﺮﹺﻳﻘﹰﺎ ﹶﺃﺑ ﺮ ﺯ ﻩ ﹶﻟ ﻬ ﻢ ﹶﻓ ﺮﺃﹶﻭﺍ ﺟ
ﻚ ﻣ ﻦ ﹸﻗﻠﹸـﻮ ﻢ ﻭﺍﺑﺘﻠﹶـ ﻊ ﺸ ﺝ ﺍﻟ
ﺨ ﺮ
ﻕ ﹶﻓ
ﻗﹶﺎﻟﹸﻮﺍ ﻧ ﻌ ﻢ ! ﻳﺎ ﻣﻮﺳﻰ ﻫﺬﹶﺍ ﻓ ﺮ ﻋﻮﻥ ﻭﹶﻗ ﺪ ﹶﻏﺮﹺ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺍﹾﻟﺒﺤﺮ ﻓ ﺮ ﻋﻮﻥ ﹶﻛﻤﺎ ﻛﹶﺎ ﹶﻥ .ﹶﻓ ﻌﻠﹶﻰ ﻫﺬﹶﺍ " ﻧﻨﺠﻴﻚ ﹺﺑﺒ ﺪﻧﹺﻚ " ﺍ ﺣﺘ ﻤ ﹶﻞ ﻣ ﻌﻨﻴﻴ ﹺﻦ :ﹶﺃﺣﺪﳘﹶﺎ
ﺠﻮﺓ ﻣ ﻦ ﺍﹾﻟﹶﺄﺭﺽ .ﻭﺍﻟﺜﱠﺎﻧﹺﻲ -ﻧ ﹾﻈﻬﹺﺮ ﺟﺴﺪﻙ ﺍﱠﻟﺬﻱ ﻟﹶﺎ ﺭﻭﺡ ﻓﻴـ ﻪ . -ﻧ ﹾﻠﻘﻴﻚ ﻋﻠﹶﻰ ﻧ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ :ﻭﹶﻗﻮﻟﻪ " ﻓﹶﺎﹾﻟﻴﻮﻡ ﻧﻨﺠﻴﻚ ﹺﺑﺒ ﺪﻧﹺﻚ ﻟﺘﻜﹸﻮ ﹶﻥ ﻟ ﻤ ﻦ ﺧﻠﹾﻔـﻚ
ﺴﻠﹶﻒ ﹺﺇ ﱠﻥ ﺑﻌﺾ ﺑﻨﹺﻲ ﹺﺇ ﺳﺮﺍﺋﻴﻞ ﺷﻜﱡﻮﺍ ﻓﻲ ﻣـﻮﺕ ﺁﻳﺔ " ﻗﹶﺎ ﹶﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﹶﻏﻴﺮﻩ ﻣ ﻦ ﺍﻟ
ﺴ ﺪ ﻩ ﺳ ﹺﻮﻳﺎ ﹺﺑﻠﹶـﺎ ﺭﻭﺡ ﻭ ﻋﹶﻠﻴـ ﻪ ﺩﺭﻋـﻪ ﻓ ﺮ ﻋﻮﻥ ﻓﹶﹶﺄ ﻣ ﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺍﹾﻟﺒﺤﺮ ﹶﺃ ﹾﻥ ﻳ ﹾﻠ ﻘﻴ ﻪ ﹺﺑﺠ
ﺤ ﱠﻘﻘﹸﻮﺍ ﻣﻮﺗـﻪ ﻭ ﻫﻠﹶﺎﻛـﻪ ﺠﻮﺓ ﻣ ﻦ ﺍﹾﻟﹶﺄﺭﺽ ﻭ ﻫ ﻮ ﺍﹾﻟ ﻤﻜﹶﺎﻥ ﺍﹾﻟ ﻤ ﺮﺗﻔﻊ ﻟﻴﺘ ﺍﹾﻟ ﻤﻌﺮﻭﻓﹶﺔ ﻋﻠﹶﻰ ﻧ
ﻱ ﻧ ﺮﻓﹶﻌﻚ ﻋﻠﹶﻰ ﻧﺸﺰ ﻣ ﻦ ﺍﹾﻟﹶﺄﺭﺽ " ﹺﺑﺒ ﺪﻧﹺﻚ " ﻭﻟ ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺗﻌﺎﻟﹶﻰ " ﻓﹶﺎﹾﻟﻴﻮﻡ ﻧﻨﺠﻴﻚ " ﹶﺃ
ﺴ ﹴﻢ ﻟﹶﺎ ﺭﻭﺡ ﻓﻴ ﻪ ﻭﻗﹶﺎ ﹶﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺷـﺪﺍﺩ ﺠ ﺤﺴﻦ ﹺﺑ ﹺ ﺴﺪﻙ ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺠ ﻗﹶﺎ ﹶﻝ ﻣﺠﺎﻫﺪ ﹺﺑ
ﺤ ﱠﻘﻘﹸﻮ ﻩ ﻭﻳ ﻌ ﹺﺮﻓﹸﻮ ﻩ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴـﲑﻩ
ﻱ ﹶﻟ ﻢ ﻳﺘ ﻤﺰﻕ ﻟﻴﺘ
ﺻﺤﻴﺤﺎ ﹶﺃ
ﺳ ﹺﻮﻳﺎ
ﺤﻴﻰ ﺑﻦ ﻭﺍﺿﺢ ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﻴﺪﺓ ,ﻋ ﻦ ﺣ ﺪﹶﺛﻨﺎ ﺍﺑﻦ ﺣ ﻤﻴﺪ ,ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨﺎ ﻳ
ﺤﻤﺪ ﺑﻦ ﹶﻛﻌﺐ ﻋ ﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺷﺪﺍﺩ } :ﻓﹶﺎﹾﻟﻴﻮﻡ ﻧﻨﺠﻴﻚ ﹺﺑﺒ ﺪﻧﹺﻚ { ﻗﹶﺎ ﹶﻝ :ﺑﺪﻧﻪ ﻣ
:ﺟﺴﺪﻩ ﺭﻣﻰ ﺑﻪ ﺍﻟﺒﺤﺮ - 13826ﺣ ﺪﹶﺛﻨﹺﻲ ﺍﹾﻟ ﻤﹶﺜﻨﻰ ,ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨﺎ ﹶﺃﺑﻮ ﺣ ﹶﺬﻳﻔﹶﺔ ,ﻗﹶﺎ ﹶﻝ
:ﹶﺛﻨﺎ ﺷﺒﻞ ,ﻋ ﻦ ﺍﺑﻦ ﹶﺃﺑﹺﻲ ﻧﺠﹺﻴﺢ ،ﻋ ﻦ ﻣﺠﺎﻫﺪ } :ﻓﹶﺎﹾﻟﻴﻮﻡ ﻧﻨﺠﻴﻚ ﹺﺑﺒ ﺪﻧﹺﻚ { ﻗﹶﺎ ﹶﻝ
ﺴﺪﻙ .ﺣ ﺪﹶﺛﻨﹺﻲ ﺍﹾﻟ ﻤﹶﺜﻨﻰ ،ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨﺎ ﹺﺇ ﺳﺤﺎﻕ ،ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻋـ ﻦ ﺠ :ﹺﺑ
ﻭ ﺭﻗﹶﺎﺀ ،ﻋ ﻦ ﺍﺑﻦ ﹶﺃﺑﹺﻲ ﻧﺠﹺﻴﺢ ،ﻋ ﻦ ﻣﺠﺎﻫﺪ ،ﻣﺜﹾﻠﻪ ،ﺣ ﺪﹶﺛﻨﺎ ﺍﺑﻦ ﻭﻛﻴﻊ ،ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨـﺎ
ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﺟﺎﺀ ،ﻋ ﻦ ﺍﺑﻦ ﺟ ﺮﻳﺞ ،ﻋ ﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹶﻛﺜﲑ ،ﻋ ﻦ ﻣﺠﺎﻫـﺪ } :
ﺤﻤﺪ ﺑﻦ ﺑ ﹶﻜﻴﺮ ,ﻋ ﻦ ﺍﺑـﻦ ﺴﺪﻙ .ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨﺎ ﻣ ﺠ ﻓﹶﺎﹾﻟﻴ ﻮ ﻡ ﻧﻨﺠﻴﻚ ﹺﺑﺒ ﺪﻧﹺﻚ { ﻗﹶﺎ ﹶﻝ :ﹺﺑ
ﺴﺪﻙ ﺠ ﺟ ﺮﻳﺞ ,ﻗﹶﺎ ﹶﻝ :ﺑﹶﻠ ﻐﻨﹺﻲ ,ﻋ ﻦ ﻣﺠﺎﻫﺪ } :ﻓﹶﺎﹾﻟﻴ ﻮ ﻡ ﻧﻨﺠﻴﻚ ﹺﺑﺒ ﺪﻧﹺﻚ { ﻗﹶﺎ ﹶﻝ :ﹺﺑ
ﺴﻴﻦ ،ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨﹺﻲ ﺣﺠﺎﺝ ،ﻋ ﻦ ﺍﺑﻦ ﺤ - 13829 .ﺣ ﺪﹶﺛﻨﺎ ﺍﹾﻟﻘﹶﺎﺳﻢ ،ﻗﹶﺎ ﹶﻝ :ﹶﺛﻨﺎ ﺍﹾﻟ
ﺕ ﻓ ﺮ ﻋﻮﻥ ﹶﻓ ﺮﻣﻰ ﹺﺑ ﻪ ﻋﻠﹶﻰ ﺳـﺎﺣﻞ ﺏ ﺑﻌﺾ ﺑﻨﹺﻲ ﹺﺇ ﺳﺮﺍﺋﻴﻞ ﹺﺑ ﻤ ﻮ ﺟ ﺮﻳﺞ ،ﻗﹶﺎ ﹶﻝ :ﹶﻛ ﱠﺬ
ﺴﺪﻙ ﺠ ﺍﹾﻟﺒﺤﺮ ﻟﻴﺮﺍ ﻩ ﺑﻨﻮ ﹺﺇ ﺳﺮﺍﺋﻴﻞ ,ﻗﹶﺎ ﹶﻝ :ﹶﻛﹶﺄﻧ ﻪ ﹶﺛﻮﺭ ﹶﺃ ﺣﻤﺮ .ﻭﻗﹶﺎ ﹶﻝ ﺁ ﺧﺮﻭ ﹶﻥ :ﺗﻨﺠﻮ ﹺﺑ
ﺨﺮﺝ ﻣﻨ ﻪ .ﺍﻧﺘﻬﻰ ".ﻗﻠﺖ ﻓﻠﻴﻌﻠﻢ ﺃﻥ ﺑﻌﺾ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﻟﺘﻔﺎﺳﲑ ﻻ
ﻣ ﻦ ﺍﹾﻟﺒﺤﺮ ﹶﻓﺘ
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 ﺗﻤﺮ 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
ﺼﺲ ﹶﻛ ﻤ ﹾﺜ ﻠ ﻪ ﺷ ﻲ ٌﺀ ﻭ ﻫ ﻮ ﺍﻟﺴﻤﻴ ﻊ ﺍﹾﻟﺒ
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 ﻋﻤﺎ 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
ﺍﻟﻜﻨﺎﱐ 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 ﺍﺴﻤﺔ :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
ﺴﻨ ﺔ ﻟﻠﺒﻐـﻮﻱ :ﺍﹾﻟﻘﹶـ ﺪ ﻡ ﻭﺍﻟ ﺮﺟـ ﹸﻞ ﺍﻷﺻﻮﻝ" .ﺍﻧﺘﻬﻰ ﺑﺎﺧﺘﺼﺎﺭ .ﻭﻓﻲ ﺷ ﺮ ﹺ
ﺡ ﺍﻟ
ﻒ ﻭﺍﻟﺘﺸـﺒﹺﻴ ﻪ
ﺕ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ ﻤﻨ ﺰ ﻫ ﺔ ﻋ ﻦ ﺍﻟﺘ ﹾﻜﻴﹺﻴـ
ﺻﻔﹶﺎ
ﺚ ﻣ ﻦ
ﺤﺪﻳ
ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮﺭﺍ ﻥ ﻓﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺻﺒ ﹺﻊ ﻭﺍﹾﻟ ﻌﻴ ﹺﻦ
ﺴﻨ ﺔ ,ﻛﹶﺎﹾﻟﻴ ﺪ ﻭﺍﹾﻟﹸﺄ
ﺏ ﹶﺃ ﻭ ﺍﻟ ﻚ ﹸﻛ ﱡﻞ ﻣﺎ ﺟﺎ َﺀ ﻣ ﻦ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘﺒﹺﻴ ﹺﻞ ﻓﻲ ﺍﹾﻟ ﻜﺘﺎ ﹺ ﻭ ﹶﻛ ﹶﺬﻟ
ﺐ
ﺽ ﻓﻴﻬﺎ ﻭﺍ ﹺﺟ ﺨ ﻮ ﹺ ﻉ ﻋ ﻦ ﺍﹾﻟ ﺽ ﻭﺍﻟﺎ ﻣﺘﻨﺎ ﺠﻲ ِﺀ ﻭﺍﹾﻟﹺﺈﺗﻴﺎ ﻥ ﻭﺍﻟﻨﺰﻭ ﹺﻝ .ﻓﹶﺎﹾﻟﹺﺈﳝﺎ ﹸﻥ ﹺﺑﻬﺎ ﹶﻓ ﺮ ﻭﺍﹾﻟ ﻤ ﹺ
ﺾ ﻓﻴﻬﺎ ﺯﺍﺋ ﹲﻎ ﻭﺍﹾﻟ ﻤﻨ ﻜ ﺮ ﻣ ﻌ ﱢﻄ ﹲﻞﺴﻠﻴ ﹺﻢ ,ﻭﺍﹾﻟﺨﺎﺋ ﻚ ﻓﻴﻬﺎ ﹶﻃﺮﹺﻳ ﻖ ﺍﻟﺘ .ﻓﹶﺎﹾﻟ ﻤ ﻬﺘﺪﻱ ﻣ ﻦ ﺳﹶﻠ
ﺴﻤﻴ ﻊ ﺲ ﹶﻛ ﻤﹾﺜﻠ ﻪ ﺷ ﻲ ٌﺀ ﻭ ﻫ ﻮ ﺍﻟ ﻚ ﻋﹸﻠﻮﺍ ﹶﻛﹺﺒﲑﺍ ﹶﻟﻴ ﺸﺒ ﻪ ,ﺗﻌﺎﻟﹶﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﻦ ﹶﺫﻟ ﻒ ﻣ ﻭﺍﹾﻟ ﻤ ﹶﻜﻴ
ﻚ ﺭ ﺣﻤـ ﻪ ﺍﻟﻠﱠـ ﻪ ﺐ ﺍﹾﻟﹺﺈﻣﺎ ﹺﻡ ﻣﺎﻟ ﺼ ﲑ ﺍﻧﺘﻬﻰ .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺭﹺﻱ :ﻭ ﻫ ﻮ ﺍﹾﻟ ﻤﻮﺍﻓ ﻖ ﻟ ﻤ ﹾﺬ ﻫ ﹺ ﺍﹾﻟﺒ
ﺴﻠﻴ ﻢ ﹶﺃ ﺳﹶﻠ ﻢ ﻭﺍﹶﻟﻠﱠـ ﻪ ﻭﻟ ﹶﻄﺮﹺﻳ ﹺﻖ ﹺﺇﻣﺎ ﻣﻨﺎ ﺍﹾﻟﹶﺄ ﻋ ﹶﻈ ﹺﻢ ﻋﻠﹶﻰ ﻣﺎ ﹶﺃﺷﺎ ﺭ ﹺﺇﹶﻟﻴ ﻪ ﻓﻲ ﺍﹾﻟ ﻔ ﹾﻘ ﻪ ﺍﹾﻟﹶﺄ ﹾﻛﺒ ﹺﺮ ,ﻓﹶﺎﻟﺘ
ﺗﻌﺎﻟﹶﻰ ﹶﺃ ﻋﹶﻠ ﻢ ﺍﻧﺘﻬﻰ .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 ﺍـﻲﺀ
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 ﻋﺬﺍﻢ .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 ﻭﺳﻊ ﰲ ﺍﻟﺮﺯﻕ ،ﻭﺇﻥ ﺷﺎﺀ ﹶﻗﺘﺮ" 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 ﻗﻮﻢ ﻭﻧﺼﺮﻢ" .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 ﻗﻮﻢ ﻭﻧﺼﺮﻢ .ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ :ﻭﰲ ﻗﻮﻟﻪ :ﻳ ﺪ ﺍﻟﻠﹼ ﻪ
ﻕ ﺃﻳﺪﻳ ﹺﻬ ﻢ ﻭﺟﻬﺎﻥ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ :ﺃﺣﺪﳘﺎ :ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ ﻋﻨﺪ ﺍﻟﺒﻴﻌﺔ ,ﻷﻢ
ﹶﻓ ﻮ
ﻛﺎﻧﻮﺍ ﻳﺒﺎﻳﻌﻮﻥ ﺍﷲ ﺑﺒﻴﻌﺘﻬﻢ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻻﹶﺧﺮ :ﻗـﻮﺓ ﺍﷲ ﻓـﻮﻕ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﻗﻮﻢ ﰲ ﻧﺼﺮﺓ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ,ﻷﻢ ﺇﳕﺎ ﺑﺎﻳﻌﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺼﺮﺗﻪ 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 ﺗﻘﺪﻡ ﻣﻦ ﺧﱪ ﻭﲢﻘﻴﻖ ﻒ ﺇﺫﺍ ﹺﺟﺌﹾﻨﺎ ﻣﻦ ﻛ ﱢﻞ ﹸﺃ ﻣ ﺔ ﹺﺑ
ﺗﻌﺎﱃ) :ﹶﻓ ﹶﻜﻴ
ﳌﺎ ﺑﻌﺪﻩ ،ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺇ ﹼﻥ ﺍﷲ ﻻ ﻳﻈﻠﻢ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻜﻴﻒ ﰲ ﺍﻻﺧﺮﺓ .ﻭﻗﺪ
ﷲ( .ﻭﻳﻜﻮﻥ ﲟﻌـﲎ ﻒ ﺗ ﹾﻜﻔﹸﺮﻭ ﹶﻥ ﺑﺎ ِ
ﻳﻘﻊ ﲟﻌﲎ ﺍﻟﺘﻌﺠﺐ ﻭﺍﻟﺘﻮﺑﻴﺦ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ) :ﹶﻛﻴ
ﻒ ﻳ ﺮﺟـ ﻮ ﹶﻥ ﺳـﻘﹶﺎﻃﻲ
ﺍﻟﻨﻔﻲ ﻛﻘﻮﻝ ﺳﻮﻳﺪ ﺑﻦ ﺍﰊ ﻛﺎﻫـﻞ ﺍﻟﻴﺸـﻜﺮﻱ .ﹶﻛﻴـ
ﺻ ﹶﻠ ﻊ ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ } ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ:
ﺐﻭ
ﺸ ﻴ
ﺱ ﻣ
ﺑ ﻌﺪﻣﺎ ﺟﻠﱠ ﹶﻞ ﺍﻟﺮﹾﺃ
ﺸﻬﹺﻴ ﺪ( ﻓﻬﻮ ﺗﻮﻛﻴﺪ ﳌﺎ ﺗﻘﺪﻡ ﻣﻦ ﺧﱪ ﻭﲢﻘﻴـﻖ ﳌـﺎ
ﻒ ﺇﺫﺍ ﹺﺟﺌﹾﻨﺎ ﻣﻦ ﻛ ﱢﻞ ﹸﺃ ﻣ ﺔ ﹺﺑ
)ﹶﻓ ﹶﻜﻴ
ﺑﻌﺪﻩ ،ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺇ ﹼﻥ ﺍﷲ ﻻ ﻳﻈﻠﻢ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻜﻴﻒ ﰲ ﺍﻻﺧﺮﺓ .ﻭﻗﺎﻝ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ) :ﹶﻓﻴ ﹾﺄﺗﻴ ﹺﻬ ﻢ ﺍﻟﻠﱠﻪ ﻓﻲ ﺻﻮﺭﺓ
ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ٍ :ﹶﻗﻮﻟﻪ
ﹶﻏﻴﺮ ﺻﻮﺭﺗﻪ ﺍﻟﱠﺘﻲ ﻳ ﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ﹶﻓﻴﻘﹸﻮﻝ :ﹶﺃﻧﺎ ﺭﺑ ﹸﻜ ﻢ ﹶﻓﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻧﻌﻮ ﹸﺫ ﹺﺑﺎﹶﻟﻠﱠ ﻪ ﻣﻨﻚ ﻫـﺬﹶﺍ
ﻣﻜﹶﺎﻧﻨﺎ ﺣﺘﻰ ﻳ ﹾﺄﺗﻴﻨﺎ ﺭﺑﻨﺎ ,ﹶﻓﹺﺈﺫﹶﺍ ﺟﺎ َﺀ ﺭﺑﻨﺎ ﻋ ﺮ ﹾﻓﻨﺎ ﻩ ﹶﻓﻴ ﹾﺄﺗﻴ ﹺﻬ ﻢ ﺍﻟﻠﱠﻪ ﻓﻲ ﺻﻮﺭﺗﻪ ﺍﻟﱠﺘـﻲ
ﺖ ﺭﺑﻨﺎ ﹶﻓﻴﺘﹺﺒﻌﻮﻧ ﻪ ( ﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﻟﹶﺄ ﻫ ﹺﻞ ﺍﹾﻟ ﻌﻠﹾﻢ ﻓﻲ
ﻳ ﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ﹶﻓﻴﻘﹸﻮﻝ :ﹶﺃﻧﺎ ﺭﺑ ﹸﻜ ﻢ ﹶﻓﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﺃﻧ
ﺴﻠﹶﻒ ﺼﻔﹶﺎﺕ ﹶﻗ ﻮﹶﻟﻴ ﹺﻦ :ﹶﺃﺣﺪﳘﹶﺎ :ﻭ ﻫ ﻮ ﻣ ﹾﺬﻫﺐ ﻣ ﻌﻈﹶﻢ ﺍﻟ ﺼﻔﹶﺎﺕ ﻭﺁﻳﺎﺕ ﺍﻟ ﹶﺃﺣﺎﺩﻳﺚ ﺍﻟ
ﹶﺃ ﻭ ﹸﻛﻠﹼﻬ ﻢ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳﺘ ﹶﻜﻠﱠﻢ ﻓﻲ ﻣ ﻌﻨﺎﻫﺎ ,ﺑ ﹾﻞ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻳﺠﹺﺐ ﻋﹶﻠﻴﻨﺎ ﹶﺃ ﹾﻥ ﻧ ﺆﻣﻦ ﹺﺑﻬﺎ ﻭﻧ ﻌﺘﻘﺪ
ﺲ
ﺠﻠﹶﺎ ﹺﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻭ ﻋ ﹶﻈﻤﺘﻪ ﻣ ﻊ ﺍ ﻋﺘﻘﹶﺎﺩﻧﺎ ﺍﹾﻟﺠﺎﺯﹺﻡ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶـﻴ
ﹶﻟﻬﺎ ﻣ ﻌﻨﻰ ﻳﻠﻴﻖ ﹺﺑ
ﺳﻞ ﺍﳊﺴﺎﻡ ﻭﺍﻟﺴﻴﻒ ﻋﻠﻰ ﻣﺜﺒﱵ ﺍﳊﺪ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﻜﻴﻒ
ﺻﻔﹶﺎﺕ ﺤﻴﺰ ﻓﻲ ﹺﺟﻬﺔ ﻭ ﻋ ﻦ ﺳﺎﺋﺮ ﺠﺴﻢ ﻭﺍﻟﺎﻧﺘﻘﹶﺎﻝ ﻭﺍﻟﺘ
ﹶﻛ ﻤﹾﺜﻠ ﻪ ﺷﻲﺀ ﻭﹶﺃﻧ ﻪ ﻣﻨﺰﻩ ﻋ ﻦ ﺍﻟﺘ
ﲔ ،ﻭﺍ ﺧﺘﺎ ﺭ ﻩ ﺟﻤﺎﻋـﺔ ﺨﻠﹸﻮﻕ ,ﻭ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ﻮﻝ ﻫ ﻮ ﻣ ﹾﺬﻫﺐ ﺟﻤﺎﻋﺔ ﻣ ﻦ ﺍﹾﻟ ﻤﺘ ﹶﻜﱢﻠ ﻤ ﺍﹾﻟ ﻤ
ﲔ ﹶﺃﻧﻬـﺎﺤ ﱢﻘﻘﻴ ﹺﻬ ﻢ ﻭ ﻫ ﻮ ﹶﺃ ﺳﻠﹶﻢ .ﻭﺍﹾﻟ ﹶﻘﻮﻝ ﺍﻟﺜﱠﺎﻧﹺﻲ :ﻭ ﻫ ﻮ ﻣ ﹾﺬﻫﺐ ﻣ ﻌﻈﹶﻢ ﺍﹾﻟ ﻤﺘ ﹶﻜﱢﻠ ﻤ
ﻣ ﻦ ﻣ
ﺗﺘﹶﺄﻭﻝ ﻋﻠﹶﻰ ﻣﺎ ﻳﻠﻴﻖ ﹺﺑﻬﺎ ﻋﻠﹶﻰ ﺣﺴﺐ ﻣﻮﺍﻗﻌﻬﺎ ،ﻭﹺﺇﻧﻤﺎ ﻳﺴﻮﻍ ﺗ ﹾﺄﻭﹺﻳﻠﻬﺎ ﻟ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻣ ﻦ
ﹶﺃﻫﻠﻪ ﹺﺑﹶﺄ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻋﺎ ﹺﺭﻓﹰﺎ ﺑﹺﻠﺴﺎ ﻥ ﺍﹾﻟ ﻌﺮﺏ ﻭﹶﻗﻮﺍﻋﺪ ﺍﹾﻟﹸﺄﺻﻮﻝ ﻭﺍﹾﻟ ﹸﻔﺮﻭﻉ ،ﺫﹶﺍ ﹺﺭﻳﺎﺿﺔ ﻓﻲ
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
ﺭﻢ 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 ﻓﺈﺎ ﻣﺆﻣﻨﺔ
ﻓﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺇﺎ ﻣﺆﻣﻨﺔ ﺇﺎ 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 ﺭﻢ 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 ﺍﺴﻤﺔ 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 ﺍﺴﻤﺔ ،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 ﻭﺬﺍ 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 ﻣﻌﺪﻯ 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 ﻭﺬﺍ 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 ﺍﻴﺪ 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 ﺭﻢ 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 ﻭﺃﺎ 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 ﺃﺎ ﺻـﻔﺎﺕ ﷲ
ﻭﻟﻴﺲ ﲜﻮﺍﺭﺡ ﻭﻻ ﺃﻋﻀﺎﺀ ﻭﻻ ﺃﺟﺰﺍﺀ ﻭﺃﲨﻌﻮﺍ ﺃﺎ ﻟﻴﺴﺖ ﻫﻲ ﻫـﻮ ﻭﻻ ﻏـﲑﻩ
ﻭﻟﻴﺲ ﻣﻌﲎ ﺇﺛﺒﺎﺎ ﺃﻧﻪ ﳏﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻭﺍﻧﻪ ﻳﻔﻌﻞ ﺍﻷﺷﻴﺎﺀ ﺎ ﻭﻟﻜﻦ ﻣﻌﻨﺎﻫـﺎ ﻧﻔـﻰ
ﺃﺿﺪﺍﺩﻫﺎ ﻭﺇﺛﺒﺎﺎ ﰲ ﺃﻧﻔﺴﻬﺎ ﻭﺃﺎ 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 ﺃﺎ 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 ﻭﺍﺊ ﻭﺍﻟﻨﺰﻭﻝ ﻓﻘﺎﻝ ﺍﳉﻤﻬﻮﺭ ﻣﻨﻬﻢ ﺇﺎ 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 ﺍﳌﺘﺸـﺎﺔ
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 ﺇﺎ 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 ﺃﺎ 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 :ﺍﻟﻜﹶﻼﺑــــﺎ ﺫﻱ ﺍ
ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﻷﻭﺣﺪ ،ﺃﺑﻮ ﻧﺼﺮ ،ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ
ﺑﻦ ﺭﺳﺘﻢ ،ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻜﻼﺑﺎﺫﻱ ،ﻭﻛﹶﻼﺑﺎﺫ ﳏﻠﱠﺔ ﻣﻦ ﺑﺨﺎﺭﻯ .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 ﺪﺑﺞ" 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 ﻳﺨﻠﱢﻒ ﲟﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﻣﺜﻠﻪ .ﻗﻠﺖ :ﻟـﻪ ﻣﺼـﻨﻒ ﰲ
ﻣﻌﺮﻓــــﺔ ﺭﺟــــﺎﻝ "ﺻــــﺤﻴﺢ" ﺍﻟﺒﺨــــﺎﺭﻱ .
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 :ﺃـﻢ 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 ﻭﺭﻢ ،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 ﻣﻌﺒﻮﺩﺍﻢ ﻣﻌﻬﻢ ،ﻷﻥ ﻧﻮﺍﺻﻲ ﺍﻟﻜﻞ ﺑﻴﺪﻩ ﻭﻫﻮ ﺭـﺎ ﻭﺭـﻢ
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
ﺻﻴﺘﻬﺎ { ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ :ﺍﻟﻨﺎﺻﻴﺔ ﻋﻨﺪ ﺍﻟﻌـﺮﺏ ﻗﺎﻝ } :ﻣﺎ ﻣﻦ ﺩﺍﺑ ﺔ ﹺﺇ ﱠﻻ ﻫ ﻮ ﺀﺍ ﺧ ﹲﺬ ﹺﺑﻨﺎ
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
ﺻﻴﺘﻬﺎ { ﺃﻱ ﻣـﺎ ﻣـﻦﺍﻟﻘﺮﺁﻥ ﲟﺎ ﻳﻌﺮﻓﻮﻥ ﻓﻘﻮﻟﻪ } :ﻣﺎ ﻣﻦ ﺩﺍﺑ ﺔ ﹺﺇ ﱠﻻ ﻫ ﻮ ﺀﺍ ﺧ ﹲﺬ ﹺﺑﻨﺎ
ـﺪﺭﻩ. ـﺎﺋﻪ ﻭﻗـ
ـﺎﺩ ﻟﻘﻀـ ـﻪ ،ﻭﻣﻨﻘـ ـﺮﻩ ﻭﻗﺪﺭﺗـ ـﺖ ﻗﻬـ ـﻮ ﲢـ ـﻮﺍﻥ ﺇﻻ ﻭﻫـ ﺣﻴـ
ﺴﺘﻘﻴ ﹴﻢ { ﻭﻓﻴﻪ ﻭﺟﻮﻩ :ﺍﻷﻭﻝ :ﺃﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﻗـﺎﻝ: ﻁ ﻣ ﺻﺮٰ
ﰒ ﻗﺎﻝ } :ﹺﺇ ﱠﻥ ﺭﺑﻰ ﻋﹶﻠﻰٰ
ﺻﻴﺘﻬﺎ { ﺃﺷﻌﺮ ﺫﻟﻚ ﺑﻘﺪﺭﺓ ﻋﺎﻟﻴﺔ ﻭﻗﻬﺮ ﻋﻈﻴﻢ ﻓﺄﺗﺒﻌﻪ } ﻣﺎ ﻣﻦ ﺩﺍﺑ ﺔ ﹺﺇ ﱠﻻ ﻫ ﻮ ﺀﺍ ﺧ ﹲﺬ ﹺﺑﻨﺎ
ﺴﺘﻘﻴ ﹴﻢ { ﺃﻱ ﺃﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻴﻬﻢ ﻟﻜﻨـﻪ ﻻ ﻁ ﻣ ﺻﺮٰ
ﺑﻘﻮﻟﻪ } :ﹺﺇ ﱠﻥ ﺭﺑﻰ ﻋﹶﻠﻰٰ
ﻳﻈﻠﻤﻬﻢ ﻭﻻ ﻳﻔﻌﻞ ﻢ ﺇﻻ ﻣﺎ ﻫﻮ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺼﻮﺍﺏ ،ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺸﻒ
ﻭﺍﻟﺒﻴﺎﻥ ﺍﻟﺜﻌﻠﱯ )ﺕ 427ﻫـ ﹺﺇﻧﻲ ﺗ ﻮ ﱠﻛ ﹾﻠ
ﺖ ﻋﻠﹶﻰ ﭐﻟﱠﻠ ﻪ ﺭﺑﻲ ﻭ ﺭﺑ ﹸﻜ ﻢ ﻣﺎ ﻣﻦ ﺩﺁﺑ ﺔ ﹺﺇ ﱠﻻ
ﺻﻴﺘﻬﺂ {.ﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ :ﳛﻴﻴﻬﺎ ﻭﳝﻴﺘﻬﺎ ،ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﻣﺎﻟﻜﻬﺎ ﻭﺍﻟﻘـﺎﺩﺭ ﻫ ﻮ ﺁ ﺧ ﹲﺬ ﹺﺑﻨﺎ
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 ﺭﺑﻰ ﻭ ﺭﺑ ﹸﻜ ﻢ ﻣﺎ ﻣﻦ ﺩﺍﺑ ﺔ
ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻨﺴﻔﻲ )ﺕ 710ﻫـ } ﹺﺇﻧﻰ ﺗ ﻮ ﱠﻛ ﹾﻠ
ﺻﻴﺘﻬﺎ { ﺃﻱ ﻣﺎﻟﻜﻬﺎ ،ﻭﳌﺎ ﺫﻛﺮ ﺗﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ ﻭﺛﻘﺘـﻪ ﲝﻔﻈـﻪ ﹺﺇ ﱠﻻ ﻫ ﻮ ﺀﺍ ﺧ ﹲﺬ ﹺﺑﻨﺎ
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
ﺴﺘﻘﻴ ﹴﻢ { ﺇﻥ ﺭﰊ ﻋﻠﻰ ﺍﳊﻖ ﻻ ﻳﻌﺪﻝ
ﻁ ﻣ
ﺻﺮٰ
ﺑﺎﻟﻨﺎﺻﻴﺔ ﲤﺜﻴﻞ ﻟﺬﻟﻚ } ﹺﺇ ﱠﻥ ﺭﺑﻰ 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 ﻷﻢ 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 ﺍﺎﺯ 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 ﻷﻢ ﻛﺎﻧﻮﺍ ﻛﻔـﺎﺭﺍ .
ﻭﻧﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻨﻔﻊ ﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌـﺎﳌﲔ .ﻭﻛﺘﺒـﻪ
ﺃﺑﻮﻋﻠﻲ ﳏﻤﻮﺩ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻷﺷﻌﺮﻱ .
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 :
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 :
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 :
ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ -ﺍﺑﻦ ﻛﺜﲑ] ﺍﻟﻜﺘﺎﺏ :ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺍﳌﺆﻟﻒ :ﺇﲰﺎﻋﻴﻞ ﺑـﻦ
ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺍﻟﻨﺎﺷﺮ :ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ – ﺑـﲑﻭﺕ ﻋـﺪﺩ
ﺍﻷﺟﺰﺍﺀ 14 :
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
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 :
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