‫‪‬‬ ‫‪‬‬

‫‪‬‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠـﻰ ﺁﻟـﻪ ﻭﺻـﺤﺒﻪ ﻭﺳـﻠﻢ ‪...‬ﺃﻣﺎﺑﻌـﺪ‪،،‬‬

‫ﻻﺷﻚ ﺃﻥ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻟﺬﺏ ﻋﻨﻬﻢ ﺳﻮﺍﺀ ﰲ ﺍﻋﺘﻘﺎﺩ ﺃﻭ ﻋﻤﻞ ﳍـﻮ ﻣـﻦ ﺍﻟـﱪ ‪‬ـﻢ‬
‫ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ﻭﻫﻮ ﺃﻗﻞ ﻣﺎﻳﻔﻌﻠﻪ ﺍﳌﺴﻠﻢ ﲡﺎﻩ ﺍﻷﺋﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻓﺈ‪‬ﻢ ﻗﺪ ﺃﺳﺪﻭﺍ ﺇﻟﻴﻨﺎ ﻣﻦ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺒﺼﺮ ﺑﻄﺮﻳﻖ ﺍﳊﻖ ﻭﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺃﻗﻮﺍﻝ ﻣﺄﺛﻮﺭﺓ ﻭﺃﻓﻌﺎﻝ ﻣـﱪﻭﺭﺓ‬
‫ﻣﺎﻳﺒﻬﺞ ﺍﻟﻨﻔﺲ ﻭﻳﺮﺿﻲ ﺍﻟﺮﺏ ﻓﺠﺰﺍﻫﻢ ﺍﷲ ﻋﻨﺎ ﻛﻞ ﺧﲑ ﻭﺣﺸﺮﻧﺎ ﲜﺎﻩ ﻧﺒﻴﻨﺎ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪-‬ﻭﺇﻳﺎﻛﻢ‪ -‬ﰲ ﺯﻣﺮ‪‬ﻢ‪.‬‬

‫ﻭﺑﻌﺪ‪:‬‬

‫ﻓﻘﺪ ﺃﻭﺭﺩ ﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ‪-‬ﺭﲪﻬﻢ ﺍﷲ ﻭﻋﻔﺎ ﻋﻨﻬﻢ‪ -‬ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻧﻪ ﺃﺛﺒﺖ ﺻﻔﺔ ﺍﳊﺮﻛﺔ ﷲ‬
‫ﺗﻌﺎﱃ ﻭﻻﺷﻚ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺍﳋﻄﺄ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪-‬ﻛﻤﺎ ﺳﻴﺒﲔ ﻟﻜﻢ ﺃﺣﺒﱵ‪ -‬ﻓﻜﺘﺒـﺖ ﻫـﺬﺍ‬
‫ﺍﻟﻜﻼﻡ ﺍﳌﺨﺘﺼﺮ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺳﺄﻋﻘﺐ ﻋﻠﻴﻬﺎ ﺑﺈﺫﻥ ﺍﷲ ﲟﻌﺘﻘﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺍﻟﺼﺤﻴﺢ ﺣـﻮﻝ‬
‫ﺻﻔﺔ ﺍﳊﺮﻛﺔ ﷲ‪.‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﻣﻜﺎﻥ ﻭﺭﻭﺩ ﺇﺛﺒﺎﺕ ﺍﳊﺮﻛﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬

‫ﰲ ﺣﺪ ﻋﻠﻤﻲ ﺃﻥ ﻭﺭﻭﺩ ﺇﺛﺒﺎﺕ ﺍﳊﺮﻛﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻤﺪﺗﻪ ﻣﺎﺟﺎﺀ ﰲ ﻣﺴﺎﺋﻞ ﺣـﺮﺏ ﺑـﻦ‬
‫ﺇﲰﺎﻋﻴﻞ ﺍﻟﻜﺮﻣﺎﱐ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٢٨٠‬ﻫـ ﻓﺈﻧﻪ ﻗﺪ ﻧﻘﻞ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻔﻆ ﺍﳊﺮﻛﺔ‪.‬‬

‫ﻭﻣﺴﺎﺋﻞ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﻛﺎﻧﺖ ﻣﻮﺿﻊ ﺇﺣﺘﺠﺎﺝ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ ﻓﺈ‪‬ﻢ ﻗﺪ ﻧﻘﻠﻮﺍ ﰲ ﻛﺘﺒﻬﻢ ﳑﺎﺟﺎﺀ‬
‫ﰲ ﻣﺴﺎﺋﻞ ﺣﺮﺏ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﱴ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﱯ ﺭﲪﻪ ﺍﷲ ﻛﻤﺎﰲ ﺗﺮﲨﺔ‬

‫ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪" (١٣/٢٤٥):‬ﻗﻠﺖ ‪-‬ﺍﻟﺬﻫﱯ‪ -‬ﻣﺴﺎﺋﻞ ﺣـﺮﺏ ﻣـﻦ‬

‫ﺃﻧﻔﺲ ﻛﺘﺐ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻫﻮ ﻛﺒﲑ ﰲ ﳎﻠﺪﻳﻦ"ﺍ‪.‬ﻫـ‬

‫‪PDF created with pdfFactory trial version www.pdffactory.com‬‬

 ‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫ﻭﻗﺪ ﻧﻘﻞ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﻣﺴﺎﺋﻞ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﻣﺎﻫﻮ ﻣﻮﺿﻊ ﺍﻹﺷﻜﺎﻝ ﻓﻘـﺪ‬
‫ﺟﺎﺀ ﰲ ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ )‪ (٢٣/٢‬ﻭﻣﺎﺑﻌﺪﻫﺎ‪":‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺑﺎﺋﻦ ﻣﻦ ﺧﻠﻘﻪ ﻻﳜﻠﻮ ﻣـﻦ ﻋﻠﻤـﻪ‬
‫ﻣﻜﺎﻥ ﻭﷲ ﻋﺮﺵ ﻭﻟﻠﻌﺮﺵ ﲪﻠﺔ ﳛﻤﻠﻮﻧﻪ ﻭﻟﻪ ﺣﺪ ﻭﺍﷲ ﺃﻋﻠﻢ ﲝﺪﻩ ﻭﺍﷲ ﻋﻠﻰ ﻋﺮﺷﻪ ﻋﺰ ﺫﻛـﺮﻩ‬
‫ﻭﺗﻌﺎﱃ ﺟﺪﻩ ﻭﻻﺇﻟﻪ ﻏﲑﻩ ﻭﺍﷲ ﺗﻌﺎﱃ ﲰﻴﻊ ﻻﻳﺸﻚ ﺑﺼﲑ ﻻﻳﺮﺗﺎﺏ ﻋﻠﻴﻢ ﻻﳚﻬﻞ ﺟﻮﺍﺩ ﻻﻳﺒﺨـﻞ‬
‫ﺣﻠﻴﻢ ﻻﻳﻌﺠﻞ ﺣﻔﻴﻆ ﻻﻳﻨﺴﻰ ﻳﻘﻈﺎﻥ ﻻﻳﺴﻬﻮ ﺭﻗﻴﺐ ﻻﻳﻐﻔﻞ ﻳﺘﻜﻠﻢ ﻭﻳﺘﺤﺮﻙ ﻭﻳﺴﻤﻊ ﻭﻳﺒـﺼﺮ‬
‫ﻭﻳﻨﻈﺮ ﻭﻳﻘﺒﺾ ﻭﻳﺒﺴﻂ ‪"...‬ﺍ‪.‬ﻫـ ﺍﳌﻘﺼﻮﺩ‪.‬‬

‫ﻓﺄﻣﺎ ﻗﻮﻟﻪ ﺭﲪﻪ ﺍﷲ ‪" :‬ﻭﻟﻪ ﺣﺪ " ﻓﺎﻟﻀﻤﲑ ﺭﺍﺟﻊ ﺇﱃ ﺃﻗﺮﺏ ﻣﺬﻛﻮﺭ ﻭﻫﻮ ﺍﻟﻌﺮﺵ ﻭﻻﺷﻚ ﺃﻥ‬
‫ﺍﻟﺘﺤﺪﻳﺪ ﺇﳕﺎ ﻫﻮ ﻟﻠﻌﺮﺵ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺃﻣﺎ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻓﻼﺣﺪ ﻟﻪ ﻭﻻﻛﻴﻒ ﻭﻻﻣﺜﻞ ﻭﻻﻧـﺪ‬
‫ﻭﻳﻈﻬﺮ ﻟﻚ ﺃﺧﻲ ﻣﻮﺿﻊ ﺍﻹﺷﻜﺎﻝ ﻭﻫﻮ ﺇﻳﺮﺍﺩ ﺍﻹﻣﺎﻡ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﺭﲪﻪ ﺍﷲ ﻣـﻦ ﺍﻋﺘﻘـﺎﺩ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﻛﺎﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﳊﻤﻴﺪﻱ ﻭﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺇﺛﺒﺎﺕ ﻟﻔﻆ‬
‫ﺍﳊﺮﻛﺔ ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﻳﺘﺤﺮﻙ‪.‬‬

‫ﻭﺑﻨﺤﻮ ﺃﻟﻔﺎﻅ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﻧﻘﻞ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻻﺻﻄﺨﺮﻱ ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﻭﻣﻨـﻬﺎ‬
‫ﺇﺛﺒﺎﺕ ﻟﻔﻆ ﺍﳊﺮﻛﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬

‫ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻻﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ )‪" :(٦٢-٦١/١‬ﻭﺍﷲ ﻋﺰ ﻭﺟـﻞ‬
‫ﲰﻴﻊ ﻻﻳﺸﻚ ﺑﺼﲑ ﻻﻳﺮﺗﺎﺏ ﻋﻠﻴﻢ ﻻﳚﻬﻞ ﺟﻮﺍﺩ ﻻﻳﺒﺨﻞ ﺣﻠﻴﻢ ﻻﻳﻌﺠﻞ ﺣﻔﻴﻆ ﻻﻳﻨﺴﻰ ﻳﻘﻈﺎﻥ‬
‫ﻻﻳﺴﻬﻮ ﻗﺮﻳﺐ ﻻﻳﻐﻔﻞ ﻳﺘﺤﺮﻙ ﻭﻳﺘﻜﻠﻢ ﻭﻳﻨﻈﺮ ﻭﻳﺒﺴﻂ"ﺍ‪.‬ﻫـ‬

‫ﻭﺗﻼﺣﻈﻮﻥ ﺍﻟﺘﻘﺎﺭﺏ ﻭﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺃﻟﻔﺎﻅ ﺣﺮﺏ ﻭﺃﻟﻔﺎﻅ ﺍﻻﺻﻄﺨﺮﻱ ﻭﻗﺪ ﻧﺺ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ‬
‫ﺍﷲ ﺃﻥ ﻫﺬﻩ ﺃﻟﻔﺎﻅ ﺣﺮﺏ ﻓﻴﻜﻮﻥ ﺇﺫﺍ ﻧﻘﻞ ﺍﻻﺻﻄﺨﺮﻱ ﻣﻦ ﺭﺳﺎﻟﺔ ﺣﺮﺏ ﻭﺍﻋﺘﻤﺪ ﻛﻼﻣﻪ ﺩﻭﻥ‬
‫ﲤﺤﻴﺺ‪.‬‬

‫ﻭﺭﺳﺎﻟﺔ ﺍﻻﺻﻄﺨﺮﻱ ﻻﺗﺜﺒﺖ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﱯ ﺭﲪﻪ ﺍﷲ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ (١١/٢٨٦-٢٨٧):‬ﺑﻌﺪ ﺃﻥ ﻧﻘﻞ ﻭﺻـﻴﺔ‬

‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ"ﻓﻬﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﺳﻨﺎﺩﻫﺎ ﻛﺎﻟﺸﻤﺲ ﻓﺎﻧﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﻔﺲ ﺍﻟﻨﻮﺭﺍﱐ ﻻ‬

‫‪PDF created with pdfFactory trial version www.pdffactory.com‬‬

 ‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫ﻛﺮﺳﺎﻟﺔ ﺍﻻﺻﻄﺨﺮﻱ ﻭﻻ ﻛﺎﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪﺍﷲ ﻓﺎﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺗﻘﻴﺎ‬
‫ﻭﺭﻋﺎ ﻻ ﻳﺘﻔﻮﻩ ﲟﺜﻞ ﺫﻟﻚ ﻭﻟﻌﻠﻪ ﻗﺎﻟﻪ ﻭﻛﺬﻟﻚ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻲﺀ ﰲ ﺍﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ ﻭﻣﺎ ﺛﺒﺖ ﻋﻨـﻪ‬
‫ﺃﺻﻼ ﻭﻓﺮﻋﺎ ﻓﻔﻴﻪ ﻛﻔﺎﻳﺔ"ﺍ‪.‬ﻫـ‬

‫ﻭﻗﺪ ﺃﺑﻄﻠﻬﺎ ﺃﻳﻀﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﳉﻬﺎﻟﺔ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻭﺳﻴﺄﰐ ﻧﻘﻞ ﻛﻼﻣﻪ ﻭﻋﻠﻰ ﻫـﺬﺍ ﻳﺒﻘـﻰ‬
‫ﻣﻮﺿﻊ ﺍﻹﺷﻜﺎﻝ ﻣﺎﻭﺭﺩ ﰲ ﺭﺳﺎﻟﺔ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻞ ﺛﺒﺖ ﻟﻔﻆ ﺍﳊﺮﻛﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬

‫ﻟﻔﻆ ﺍﳊﺮﻛﺔ ﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻣﻦ ﺃﻭﺟﻪ‪:‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻻﻭﻝ ‪:‬ﳐﺎﻟﻔﺘﻪ ﻟﻠﺜﺎﺑﺖ ﻣﻦ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻔﺎﺭﻳﲏ ﺭﲪﻪ ﺍﷲ ﰲ ﻟﻮﺍﻣﻊ ﺍﻻﻧﻮﺍﺭ‪" ( ١/٢٦١):‬ﻭﲰﻊ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﺷﺨﺼﺎ ﻳﺮﻭﻱ ﺣﺪﻳﺚ ﺍﻟﱰﻭﻝ ﻭﻳﻘﻮﻝ ﻳﱰﻝ ﺑﻐﲑ ﺣﺮﻛﺔ ﻭﻻﺍﻧﺘﻘﺎﻝ ﻭﻻﺗﻐﲑ ﺣـﺎﻝ ﻓـﺄﻧﻜﺮ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﻗﺎﻝ ﻗﻞ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﻛﺎﻥ ﺃﻏﲑ ﻋﻠﻰ‬
‫ﺭﺑﻪ ﻣﻨﻚ"ﺍ‪.‬ﻫـ‬

‫‪ $‬ﺗﻨﺒﻴﻪ‪:‬‬

‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻛﺎﻥ ﻳﺮﻯ ﻋﺪﻡ ﺍﳋﻮﺽ ﻓﻴﻤﺎ ﱂ ﻳﻜﻦ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨﺔ ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺑﺎﻟـﺴﻜﻮﺕ ﰲ‬
‫ﺑﺎﺩﺉ ﺍﻷﻣﺮ‪.‬‬

‫ﻭﻗﺪ ﺗﻮﺍﺭﺩ ﺍﳊﻨﺎﺑﻠﺔ ﻋﻠﻰ ﻧﻔﻲ ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻭﻫﺬﺍ ﻻﳜﺎﻟﻒ ﻣﺎﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ‪" :‬ﻗﺪ ﻛﻨﺎ ﻧﺄﻣﺮ ﺑﺎﻟﺴﻜﻮﺕ ﻓﻠﻤﺎ ﺩ‪‬ﻋﻴﻨﺎ ﺇﱃ ﺃﻣﺮ ﻣﺎ ﻛﺎﻥ ﺑﺪ ﻟﻨﺎ‬
‫ﺃﻥ ﻧﺪﻓﻊ ﻣﻦ ﺫﻟﻚ ﻭﻧﺒﲔ ﻣﻦ ﺃﻣﺮﻩ ﻣﺎ ﻳﻨﻔﻲ ﻋﻨﻪ ﻣﺎ ﻗﺎﻟﻮﻩ‪ .‬ﰒ ﺍﺳﺘﺪﻝ ﻟـﺬﻟﻚ ﺑﻘﻮﻟـﻪ ﺗﻌـﺎﱃ‪:‬‬
‫)ﻭﺟﺎﺩﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ( ﻭﺑﺄﻧﻪ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺭﺳﻠﻪ ﺍﳉﺪﺍﻝ‪ ،‬ﻭﻷﻥ ﺑﻌﺾ ﺍﺧـﺘﻼﻓﻬﻢ ﺣـﻖ‬
‫ﻭﺑﻌﻀﻪ ﺑﺎﻃﻞ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﻢ ﺇﻻ ﺑﺎﻟﻨﻈﺮ ﻓﻌﻠﻤﺖ ﺻﺤﺘﻪ"ﺍ‪.‬ﻫـ ﺣﺎﺷـﻴﺔ ﺍﻹﻣـﺎﻡ‬
‫ﺍﻟﺒﻬﻮﰐ ﻋﻠﻰ ﺍﻹﻗﻨﺎﻉ )‪.(٤٥٩/١‬‬

‫‪PDF created with pdfFactory trial version www.pdffactory.com‬‬

 ‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫ﻭﻻﺷﻚ ﺃﻥ ﻧﻔﻲ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺤﺮﻛﺔ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻛﺎﻥ ﺩﺍﻓﻌﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﺛﺒﺖ ﺫﻟﻚ ﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻓﻤﻮﻗﻒ ﺍﳊﻨﺎﺑﻠﺔ ﳑﻦ ﻧﻔﻰ ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻻﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﳑﺎ ﺗﺒﲔ ﺫﻛـﺮﻩ‬
‫ﻭﺇﳕﺎ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﻣﻦ ﺃﺛﺒﺖ ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ‪:‬ﻣﻮﻗﻒ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﻣﻦ ﺍﳌﻨﺴﻮﺏ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﻣﻦ ﻟﻔﻆ ﺍﳊﺮﻛﺔ‪.‬‬

‫ﺃﻭﻻ‪ :‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﺸﺒﻴﻪ )‪" :(١٩٧‬ﻭﻣﻨﻬﻢ ﻣـﻦ‬
‫ﻗﺎﻝ ‪ ) :‬ﻳﺘﺤﺮﻙ ﺇﺫﺍ ﻧﺰﻝ ) ﻭﻻ ﻳﺪﺭﻱ ﺃﻥ ﺍﳊﺮﻛﺔ ﻻ ﲡﻮﺯ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﻭﻗﺪ ﺣﻜﻮﺍ ﻋﻦ ﺃﲪـﺪ‬
‫ﺫﻟﻚ ﻭﻫﻮ ﻛﺬﺏ ﻋﻠﻴﻪ("ﺍ‪.‬ﻫـ‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ )‪" ):(٧٩-٧٦‬ﻭﻛﺬﻟﻚ ﻟﻔﻆ ﺍﳊﺮﻛﺔ‬
‫ﺃﺛﺒﺘﻪ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳊﺪﻳﺚ ﻭﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺣﺮﺏ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺍﻟﻜﺮﻣﺎﱐ ﰲ ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﱵ ﺣﻜﺎﻫﺎ ﻋﻦ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺬﻳﻦ ﺃﺩﺭﻛﻬﻢ ﻛﺎﳊﻤﻴﺪﻱ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺳﻌﻴﺪ ﺑـﻦ ﻣﻨـﺼﻮﺭ‬
‫ﻭﺍﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ....‬ﻭﻧﻔﺎﻩ ﻃﻮﺍﺋﻒ ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺘﻤﻴﻤﻲ ﻭﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ‪....‬‬
‫ﻭﺍﳌﻨﺼﻮﺹ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺇﻧﻜﺎﺭ ﻧﻔﻲ ﺫﻟﻚ ﻭﱂ ﻳﺜﺒﺖ ﻋﻨﻪ ﺇﺛﺒﺎﺕ ﻟﻔﻆ ﺍﳊﺮﻛـﺔ ﻭﺇﻥ ﺃﺛﺒـﺖ‬
‫ﺃﻧﻮﺍﻋﺎ ﻗﺪ ﻳﺪﺭﺟﻬﺎ ﺍﳌﺜﺒﺖ ﰲ ﺟﻨﺲ ﺍﳊﺮﻛﺔ‪....‬ﻭﻗﺪ ﻧﻘﻞ ﻋﻨﻪ ﰲ ﺭﺳﺎﻟﺔ ﻋﻨﻪ ﺇﺛﺒﺎﺕ ﻟﻔﻆ ﺍﳊﺮﻛﺔ‬
‫ﻣﺜﻞ ﻣﺎﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺣﺮﺏ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺛﺎﺑﺘﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ‬
‫ﺑﺄﻟﻔﺎﻇﻬﺎ ﻓﺈﱐ ﺗﺄﻣﻠﺖ ﳍﺎ ﺛﻼﺛﺔ ﺃﺳﺎﻧﻴﺪ ﻣﻈﻠﻤﺔ ﺑﺮﺟﺎﻝ ﳎﺎﻫﻴﻞ ﻭﺍﻷﻟﻔﺎﻅ ﻫﻲ ﺃﻟﻔﺎﻅ ﺣـﺮﺏ ﺑـﻦ‬
‫ﺇﲰﺎﻋﻴﻞ ﻻ ﺃﻟﻔﺎﻅ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﱂ ﻳﺬﻛﺮﻫﺎ ﺍﳌﻌﻨﻴﻮﻥ ﲜﻤﻊ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻛﺄﰊ ﺑﻜﺮ ﺍﳋﻼﻝ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﺮﺍﻗﻴﲔ ﺍﻟﻌﺎﳌﲔ ﺑﻜﺘﺎﺏ ﺃﲪﺪ ﻭﻻﺭﻭﺍﻫﺎ ﺍﳌﻌﺮﻭﻓﻮﻥ ﺑﻨﻘﻞ ﻛﻼﻡ ﺍﻹﻣـﺎﻡ‬
‫ﻻﺳﻴﻤﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻜﺒﲑﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﺭﺍﺟﺖ ﻋﻠﻰ ﻛـﺜﲑ ﻣـﻦ ﺍﳌﺘـﺄﺧﺮﻳﻦ"ﺍ‪.‬ﻫــ‬

‫ﻓﺄﻓﺎﺩﻧﺎ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻔﻆ ﺍﳊﺮﻛﺔ ﰒ ﻋﻘﺐ ﻋﻠﻰ ﻣﺎﺭﻭﺍﻩ‬
‫ﺍﻻﺻﻄﺨﺮﻱ ﻭﺃ‪‬ﺎ ﻣﺮﻭﻳﺔ ﺑﺄﺳﺎﻧﻴﺪ ﻻﺗﺼﺢ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺇﻥ ﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﱂ ﻳﺴﻢ ﺍﻟﺮﺳـﺎﻟﺔ‬
‫ﺇﻻ ﺃﻥ ﻣﺮﺍﺩﻩ ﺭﺳﺎﻟﺔ ﺍﻻﺻﻄﺨﺮﻱ ﻻ ﻛﺘﺎﺏ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﻷﻧﻪ ﻣﻮﺿﻊ ﺍﺣﺘﺠﺎﺝ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‬
‫ﻭﻟﺬﺍ ﺑﲔ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺍﻻﻟﻔﺎﻅ ﺃﻟﻔﺎﻅ ﺣﺮﺏ ﻻﺃﻟﻔﺎﻅ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬

‫‪PDF created with pdfFactory trial version www.pdffactory.com‬‬

 ‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫ﺛﺎﻟﺜﺎ‪ :‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ "ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ ﺷـﺮﺡ ﺻـﺤﻴﺢ‬
‫ﺍﻟﺒﺨــﺎﺭﻱ")‪ " :(٥٣٣/٦‬ﺃ ﻫــﻞ ﺍﳊــﺪﻳﺚ ﰲ ﺍﻟﻨـــﺰﻭﻝ ﻋﻠــﻰ ﺛــﻼﺙ ﻓــﺮﻕ‪:‬‬
‫ﻓﺮﻗﺔ ﻣﻨﻬﻢ ﲡﻌﻞ ﺍﻟﻨـﺰﻭﻝ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﺍﻟﱵ ﻳﻔﻌﻠﻬﺎ ﺍﷲ ﲟﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﺗﻪ ﻭﻫﻮ ﺍﳌﺮﻭﻱ‬
‫ﻋﻦ ﺍﺑـﻦ ﺍﳌﺒـﺎﺭﻙ ﻭﻧﻌـﻴﻢ ﺑـﻦ ﲪـﺎﺩ ﻭﺇﺳـﺤﺎﻕ ﺑـﻦ ﺭﺍﻫﻮﻳـﻪ ﻭﻋﺜﻤـﺎﻥ ﺍﻟـﺪﺍﺭﻣﻲ‬
‫ﻭﻫﻮ ﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻـﺤﺎﺑﻨﺎ ﻭﻣﻨـﻬﻢ ‪ :‬ﻣـﻦ ﻳـﺼﺮﺡ ﺑﻠـﻮﺍﺯﻡ ﺫﻟـﻚ ﻣـﻦ ﺇﺛﺒـﺎﺕ‬
‫ﺍﳊﺮﻛﺔ‪.‬‬

‫ﻭﻗﺪ ﺻﻨﻒ ﺑﻌﺾ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﺼﻨﻔﺎﹰ ﰲ ﺇﺛﺒﺎﺕ ﺫﻟﻚ ﻭﺭﻭﺍﻩ ﻋﻦ ﺍﻻﻣﺎﻡ ﺃﲪﺪ‬
‫ﻣﻦ ﻭﺟﻮﻩ ﻛﻠﻬﺎ ﺿﻌﻴﻔﺔ ﻻ ﻳﺜﺒﺖ ﻋﻨﻪ ﻣﻨﻬﺎ ﺷﻲﺀ"ﺍ‪.‬ﻫـ‪.‬‬

‫ﻓﺘﺒﲔ ﻣﻦ ﻛﻼﻣﻪ ﺃﻥ ﻣﺎﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ ﻟﻔﻆ ﺍﳊﺮﻛﺔ ﻻﻳﺜﺒـﺖ ﻣﻨـﻪ ﺷـﻲﺀ ﺃﺑـﺪﺍ‪.‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ‪:‬ﺃﻥ ﻣﺎﻧﻘﻠﻪ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺑﺎﳊﺮﻛﺔ ﷲ ﱂ ﻳﺬﻛﺮﻩ ﺍﻻﺋﻤﺔ ﺍﳌﻌﻨﻴﻮﻥ ﲜﻤﻊ‬
‫ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﺬﺍ ﺃﺟﺎﺏ ﺑﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻛﻤﺎ ﻧﻘـﻞ ﻋﻨـﻪ ﺁﻧﻔـﺎ‪.‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﳊﺮﻛﺔ ﷲ ﳐﺎﻟﻒ ﳌﻨﻬﺞ ﺍﻹﻣﺎﻡ ﰲ ﺇﺛﺒـﺎﺕ ﺻـﻔﺎﺕ ﺍﷲ ﻓﺈﻧـﻪ‬
‫ﻻﻳﺘﻌــﺪﻯ ﺍﻟﻜﺘــﺎﺏ ﻭﺍﻟــﺴﻨﺔ ﻭﺍﳊﺮﻛــﺔ ﱂ ﺗﺜﺒــﺖ ﰲ ﻛﺘــﺎﺏ ﺃﻭﺳــﻨﺔ‪.‬‬

‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺭﺟﺐ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ "ﻓﻀﻞ ﻋﻠﻢ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﻋﻠﻢ ﺍﳋﻠﻒ" ﻣﻦ ﳎﻤـﻮﻉ‬
‫ﺭﺳﺎﺋﻞ ﺍﺑﻦ ﺭﺟﺐ )‪" :(١٦/٣‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺛﺒﺖ ﻟﻠﱠﻪ ﺻﻔﺎﺕ ﱂ ﻳﺄﺕ ‪‬ـﺎ ﺍﻟﻜﺘـﺎﺏ ﻭﺍﻟـﺴﻨﺔ‬
‫ﻛﺎﳊﺮﻛﺔ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻲ ﻋﻨﺪﻩ ﻻﺯﻡ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ‪ .‬ﻭﻗﺪ ﺃﻧﻜﺮ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﻣﻘﺎﺗﻞ ﻗﻮﻟـﻪ‬
‫ﰲ ﺭﺩﻩ ﻋﻠﻰ ﺟﻬﻢ ﺑﺄﺩﻟﺔ ﺍﻟﻌﻘﻞ ﻭﺑﺎﻟﻐﻮﺍ ﰲ ﺍﻟﻄﻌﻦ ﻋﻠﻴﻪ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺳﺘﺤﻞ ﻗﺘﻠﻪ‪ ،‬ﻣﻨﻬﻢ ﻣﻜـﻲ‬
‫ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺷﻴﺦ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣـﻦ ﺇﻣـﺮﺍﺭ ﺁﻳـﺎﺕ‬
‫ﺍﻟﺼﻔﺎﺕ ﻭﺃﺣﺎﺩﻳﺜﻬﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﻣﻦ ﻏﲑ ﺗﻔﺴﲑ ﳍﺎ ﻭﻻ ﺗﻜﻴﻴﻒ ﻭﻻ ﲤﺜﻴﻞ ‪:‬ﻭﻻ ﻳﺼﺢ ﻣﻦ ﺃﺣﺪ‬
‫ﻣﻨﻬﻢ ﺧﻼﻑ ﺫﻟﻚ ﺍﻟﺒﺘﺔ ﺧﺼﻮﺻﺎﹰ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻻ ﺧﻮﺽ ﰲ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻻ ﺿﺮﺏ ﻣﺜـﻞ ﻣـﻦ‬
‫ﺍﻷﻣﺜﺎﻝ ﳍﺎ"ﺍ‪.‬ﻫـ‬

‫‪PDF created with pdfFactory trial version www.pdffactory.com‬‬

 ‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ "ﳌﻌﺔ ﺍﻻﻋﺘﻘﺎﺩ" ‪" (٦):‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﲪـﺪ ﺑـﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) -‬ﺇﻥ ﺍﷲ ﻳـﱰﻝ ﺇﱃ‬
‫ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ( ﻭ )ﺇﻥ ﺍﷲ ﻳﺮﻯ ﰲ ﺍﻟﻘﻴﺎﻣﺔ( ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻧﺆﻣﻦ ‪‬ﺎ‪ ،‬ﻭﻧﺼﺪﻕ ‪‬ـﺎ ﻻ‬
‫ﻛﻴﻒ ﻭﻻ ﻣﻌﲎ ﻭﻻ ﻧﺮﺩ ﺷﻴﺌﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻧﻌﻠﻢ ﺃﳕﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺣﻖ‪ ،‬ﻭﻻ ﻧﺮﺩ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬ﻭﻻ ﻧﺼﻒ ﺍﷲ ﺑﺄﻛﺜﺮ ﳑﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻻ ﻧﺘﻌﺪﻯ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺒﻠﻐـﻪ‬
‫ﻭﺻﻒ ﺍﻟﻮﺍﺻﻔﲔ‪ ،‬ﻧﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻛﻠﻪ ﳎﻤﻠﻪ ﻭﻣﺘﺸﺎ‪‬ﻪ‪ ،‬ﻭﻻ ﻧﺰﻳﻞ ﻋﻨﻪ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻟﺸﻨﺎﻋﺔ‬
‫ﺷﻨﻌﺖ‪ ،‬ﻭﻻ ﻧﺘﻌﺪﻯ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﻛﻨﻪ ﺫﻟﻚ ﺇﻻ ﺑﺘﺼﺪﻳﻖ ﻣﻦ ﺍﻟﺮﺳﻮﻝ‪ -‬ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺗﺜﺒﻴﺖ ﺍﻟﻘﺮﺁﻥ"ﺍ‪.‬ﻫـ‬

‫ﻓﺪﻝ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻻﻳﺰﻳﺪ ﰲ ﺇﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺍﷲ ﻋﻤﺎ ﻭﺭﺩ ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻣﻦ ﻛﻼﻣﻪ‪.‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﻌﺘﻘﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺣﻮﻝ ﺻﻔﺔ ﺍﳊﺮﻛﺔ‪.‬‬

‫ﻧﻘﻞ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻳﻌﻠﻰ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ " ﺍﻟﺮﻭﺍﻳﺘﲔ ﻭﺍﻟﻮﺟﻬﲔ" ‪-‬ﰲ ﻣﺴﺎﺋﻠﻪ ﺍﻟﻌﻘﺪﻳﺔ ﺑﺘﺤﻘﻴـﻖ‬
‫ﺍﳋﻠﻒ‪-‬ﻋﻦ ﺷﻴﺨﻪ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺑﻦ ﺣﺎﻣﺪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﻗﺎﻝ ﻋﻦ ﻧﺰﻭﻝ ﺍﷲ ﺃﻥ ﻧﺰﻭﻝ ﺍﻧﺘﻘﺎﻝ‪.‬‬
‫ﻓﻔﻲ ﺻﺤﻴﻔﺔ )‪ (٦٠‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻠﻰ" ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺻﻔﺘﻪ ﻓﺬﻫﺐ ﺷﻴﺨﻨﺎ ﺃﺑـﻮ‬
‫ﻋﺒﺪﺍﷲ ﺇﱃ ﺃﻧﻪ ﻧـﺰﻭﻝ ﺍﻧﺘﻘـﺎﻝ ﻗـﺎﻝ‪ :‬ﻷﻧـﻪ ﺣﻘﻴﻘـﺔ ﺍﻟـﱰﻭﻝ ﻋﻨـﺪ ﺍﻟﻌـﺮﺏ"ﺍ‪.‬ﻫــ‬

‫ﻭﻣﺎﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺎﻣﺪ ﺭﲪﻪ ﺍﷲ ﳎﺎﻧﺐ ﻟﻠﺼﻮﺍﺏ ﺑﻞ ﻫﻮ ﺍﺑﺘﺪﺍﻉ ﻭﳐﺎﻟﻒ ﳌﺎ ﺟﺎﺀ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ ﻭﻣﺎﻗﺮﺭﻩ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺍﳊـﺴﻦ ﺑـﻦ‬
‫ﺣﺎﻣﺪ ﻣﻦ ﲨﻠﺔ ﺃﺧﻄﺎﺋﻪ ﻭﻗﺪ ﺟـﺎﺀ ﻋﻨـﻪ ﺗﻔـﺴﲑ ﺍﻻﺳـﺘﻮﺍﺀ ﻋﻠـﻰ ﺍﻟﻌـﺮﺵ ﺑﺎﳌﻤﺎﺳـﺔ ‪.‬‬

‫ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﲪﺪﺍﻥ ﺍﻟﻨﻤﺮﻱ ﺍﳊﺮﺍﱐ ﺍﳊﻨﺒﻠﻲ ﺭﲪﻪ ﺍﷲ ﰲ "‪‬ﺎﻳـﺔ ﺍﳌﺒﺘـﺪﺋﲔ" )‪:(٣٢‬‬

‫"ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺎﻣﺪ )ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ ﳑﺎﺱ ﻟﻪ ﻭﻳﱰﻝ ﻣﻦ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴـﻪ ﻭﻳﻨﺘﻘـﻞ(‬
‫ﻭﺭﺩﻩ ﺍﺑﻦ ﻋﻘﻴﻞ ﻭﻏﲑﻩ ﻭﺧﻄﺆﻭﻩ ﻓﻴﻪ ﻭﺫﻣﻮﻩ ﻭﺃﺻﺎﺑﻮﺍ ﰲ ﺫﻟﻚ ﺩﻭﻧﻪ"ﺍ‪.‬ﻫـ‪.‬‬

‫‪PDF created with pdfFactory trial version www.pdffactory.com‬‬

 ‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫ﻗــﺎﻝ ﺍﺑــﻦ ﺍﳉــﻮﺯﻱ ﰲ "ﺩﻓــﻊ ﺷــﺒﻪ ﺍﻟﺘــﺸﺒﻴﻪ ﺑــﺄﻛﻒ ﺍﻟﺘﱰﻳــﻪ" )‪(١٩٧‬‬

‫"ﻗﺎﻝ ﺍﺑﻦ ﺣﺎﻣﺪ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ ﳑﺎﺱ ﻟﻪ ﻭﻳﱰﻝ ﻣﻦ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﻓﻴﺰﻭﻝ ﻭﻳﻨﺘﻘﻞ‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺭﺟﻞ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﳚﻮﺯ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ"ﺍ‪.‬ﻫـ‬
‫ﻓﺘﻔﺴﲑ ﺍﻟﱰﻭﻝ ﺑﺄﻧﻪ ﺣﺮﻛﺔ ﺃﻭ ﻧﻘﻠﺔ ﺑﺎﻃﻞ ﻻﻳﺼﺢ ‪ ،‬ﻓﺄﻣﺎ ﺍﳊﺮﻛﺔ ﻓﻬﻲ ﻏﲑ ﺟﺎﺋﺰﺓ ﻋﻠﻰ ﺍﳋـﺎﻟﻖ‬
‫ﻷ‪‬ﺎ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﰲ ﻣﻜﺎﻥ ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ )ﻛﺎﻥ ﻭﻻﻣﻜﺎﻥ‬
‫ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎﻋﻠﻴﻪ ﻛﺎﻥ( ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﺑﺬﺍﺗﻪ ﰲ ﻣﻜﺎﻥ ﻓﻬﻮ ﻛﺎﻓﺮ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﺒﻠﺒـﺎﱐ‬
‫ﺍﳊﻨﺒﻠﻲ ﻭﻏﲑﻩ ﻓﺎﻷﻣﻜﻨﺔ ﺻﻨﻌﺔ ﺍﳋﺎﻟﻖ ﻭﻫﻲ ﳏﺪﻭﺩﺓ ﳐﻠﻮﻗﺔ ﻭﺍﻟﺒﺎﺭﻱ ﱂ ﺗﻠﺤﻘﻪ ﺍﳊﺪﻭﺩ ﻗﺒﻞ ﺧﻠﻖ‬
‫ﺍﻟﻌﺮﺵ ﻭﺑﻌﺪﻩ ‪.‬‬
‫ﻭﺃﻣﺎ ﺗﻔﺴﲑ ﺍﻟﱰﻭﻝ ﺑﺎﻻﻧﺘﻘﺎﻝ ﻓﻬﻮ ﻏﲑ ﺻﺤﻴﺢ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻣﻌﺘﻘﺪ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻟﺴﻜﻮﺕ ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺘﱰﻳـﻪ ﻟﻠﺒـﺎﺭﻱ‬
‫ﻭﺍﻟﺘﻔﺴﲑ ﻟﻠﺼﻔﺎﺕ ﳐﺎﻟﻒ ﻟﻨﻬﺠﻬﻢ‪.‬‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻻﻧﺘﻘﺎﻝ ﻳﻠﺰﻡ ﻣﻨﻪ ﻭﺟﻮﺩ ﻣﻨﺘﻘﻞ )ﺍﺳﻢ ﻓﺎﻋﻞ( ﻭﻣﻨﺘﻘﻞ ﺇﻟﻴﻪ ﻭﻣﻨﺘﻘﻞ ﻣﻨﻪ ﻭﻻﺑﺪ ﻓﻴﻪ ﻣﻦ‬
‫ﻣﻜﺎﻥ ﻭﻗﺪ ﻗﺮﺭﻧﺎ ﺁﻧﻔﺎ ﺍﻣﺘﻨﺎﻉ ﻭﺟﻮﺩ ﻣﻜﺎﻥ ﻟﻠﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﻓﻤﻌﺘﻘﺪ ﺍﳊﻨﺎﺑﻠﺔ ﻫﻮ ﻋﺪﻡ ﺗﻔﺴﲑ ﺍﻟﱰﻭﻝ ﺑﻞ ﺗﻔﻮﻳﺾ ﻣﻌﻨﺎﻩ ﺇﱃ ﺍﷲ ﻭﺃﻥ ﻧﺰﻭﻝ ﺍﻟﺒـﺎﺭﻱ ﻟـﻴﺲ‬
‫ﲝﺮﻛﺔ ﻭﺍﻧﺘﻘﺎﻝ ﺑﻞ ﻫﻮ ﻧﺰﻭﻝ ﻳﻠﻴﻖ ﺑﻪ ﻓﻼﻳﻠﺰﻡ ﻣﻦ ﺍﻟﱰﻭﻝ ﺍﳊﺮﻛﺔ‪.‬‬
‫ﺑﻞ ﻧﻘﻮﻝ ﺃﻥ )ﺍﳌﺮﺽ ﻧﺰﻝ ﲟﺤﻤﺪ( ﻭﻣﺮﺍﺩﻧﺎ ﺃﻧﻪ ﻇﻬﺮ ﺑﻪ ﻭﻟﻴﺲ ﻫﺬﺍ ﲝﺮﻛﺔ ﻓﻜﺬﺍ ﺻﻔﺔ ﺍﷲ ﻻﻳﺰﻡ‬
‫ﻣﻨﻬﺎ ﺍﳊﺮﻛﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺘﻤﻴﻤﻲ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺣﺪﻳﺚ ﺍﻟﱰﻭﻝ "ﻭﻻﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻻﻧﺘﻘﺎﻝ ﻭﻻ ﺍﳊﻠﻮﻝ ﰲ‬
‫ﺍﻷﻣﻜﻨﺔ"ﺍ‪.‬ﻫـ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺒﻨﺎﺀ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪":‬ﻭﻻﻳﻘﺎﻝ ﲝﺮﻛﺔ ﻭﻻ ﺍﻧﺘﻘﺎﻝ"ﺍ‪.‬ﻫـ‬

‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﺭﲪﻪ ﺍﷲ‪" :‬ﻭﻗﺪ ﻭﺻﻔﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﱰﻭﻝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻠﻮ ﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﳊﺮﻛﺔ ﻛﻤﺎ ﺟﺎﺯﺕ ﺭﺅﻳﺘﻪ ﻻﰲ ﺟﻬﺔ ﻭﲡﻠﻰ ﻟﻠﺠﺒـﻞ ﻻ‬
‫ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﺘﻘﺎﻝ"ﺍ‪.‬ﻫـ‬

‫‪PDF created with pdfFactory trial version www.pdffactory.com‬‬

 ‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ ﺭﲪﻪ ﺍﷲ ‪ " :‬ﻟﻴﺲ ﺑﺰﻭﺍﻝ ﻭﻻﺍﻧﺘﻘﺎﻝ ﻭﻻﻛﱰﻭﻟﻨﺎ"ﺍ‪.‬ﻫـ‪.‬‬

‫ﻭﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﲡﺪﻫﺎ ﰲ "‪‬ﺎﻳﺔ ﺍﳌﺒﺘﺪﺋﲔ" )‪ "(٣٢‬ﻗﺎﻝ ﺍﻹﻣـﺎﻡ ﺍﻟﻮﺍﺳـﻄﻲ ﺍﻟـﺸﺎﻓﻌﻲ ﰒ‬
‫ﺍﳊﻨﺒﻠﻲ ﺭﲪﻪ ﺍﷲ ﰲ ﺭﺳﺎﻟﺘﻪ "ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﻟﻔﻮﻗﻴﺔ" )‪ :(٧٣‬ﻭﺍﺳﺘﻮﺍﺅﻩ ﻋﻠﻰ ﻋﺮﺷﻪ ﻣﻌﻠﻮﻡ ﻏـﲑ‬
‫ﻣﻜﻴﻒ ﲝﺮﻛﺔ ﺃﻭ ﺍﻧﺘﻘﺎﻝ ﻳﻠﻴﻖ ﺑﺎﳌﺨﻠﻮﻕ ﺑﻞ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﻌﻈﻤﺘﻪ ﻭﺟﻼﻟﻪ ﻓﺈﻥ ﺻﻔﺎﺗﻪ ﻣﻌﻠﻮﻣﺔ ﻣـﻦ‬
‫ﺣﻴﺚ ﺍﳉﻤﻠـﺔ ﻭﺍﻟﺜﺒـﻮﺕ ﻏـﲑ ﻣﻌﻘﻮﻟـﺔ ﻣـﻦ ﺣﻴـﺚ ﺍﻟﺘﻜﻴﻴـﻒ ﻭﺍﻟﺘﺤﺪﻳـﺪ"ﺍ‪.‬ﻫــ‬

‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﰎ ﲝﻤﺪ ﺍﷲ ﺍﻟﺒﺤﺚ ‪،،،‬‬

‫ﻗﺎﻡ ﺑﺘﻨﺴﻴﻘﻪ ‪ :‬ﺍﺑﻦ ﺍﳍﻤﺎﻡ‪‬‬

‫‪PDF created with pdfFactory trial version www.pdffactory.com‬‬