‫ﺃﺧﻮﺍﻥ ﻣﻜﺮﻡ‬

"‫ﺒﺤﺙ ﻜﺘﺎﺏ "ﺤﺠﺔ ﺍﻟﺼﺩﻴﻕ ﻟﺩﻓﻊ ﺍﻟﺯﻨﺩﻴﻕ‬

‫ﻟﻠﺸﻴﺦ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ‬
‫ﺃﺨﻭﺍﻥ ﻤﻜﺭﻡ‬
‫ﺠﺎﻤﻌﺔ ﺴﻭﻨﺎﻥ ﺃﻤﺒﻴل ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺤﻜﻭﻤﻴﺔ – ﺴﻭﺭﺍﺒﺎﻴﺎ‬
Abstract: This paper is aimed at explicating the Sufistic
idea of Sheikh Nu>r al-Di>n al-Ra>ni>ri>, a scholar from Aceh
through a critical investigation of his H{ujjat al-S{iddi>q li Daf`
al-Zindi>q (the Argument of the Truthful against the
Apostate) and, to a lesser extent, his Himmat al-`Ulama>’ `ala>
Ri`a>yah (the Commitment of the Religious Scholars over
their Subject). The latter serves as the intellectual and
theoretical ground for the former. The paper argues that
his many works are all aimed at not only disseminating
mystical knowledge, but also at constructing s}u>fi>-based
culture and tradition in Aceh. For al-Ra>ni>ri>, the paper
further argues, faith is the basis of a society. Hence, al-
Ra>ni>ri>’s conception of faith and how this central concept is
related in his understanding to the process of society-
building deserve a careful analysis.
Keywords: Nu>r al-Di>n al-Ra>ni>ri, Contra-Wujuddiyah, Elite
Construction.

‫ﺘﻤﻬﻴﺩ‬
‫ﻤﻥ ﺍﻟﻤﻌﺭﻭﻑ ﺃﻥ ﺴﻭﻤﻁﺭﺓ ﻫﻲ ﺃﻭل ﺠﺯﻴﺭﺓ ﻓﻰ ﺍﻷﺭﺠﺎﺀ ﺍﻟﻤﻌﻤﻭﺭﺓ ﻤﻥ ﺍﻟﺒﻼﺩ‬
‫ ﻭﻤﻤﺎ ﻴﺅﻜﺩ ﺫﻟﻙ ﻅﻬﻭﺭ ﺃﻭل ﻤﻤﻠﻜﺔ‬.‫ﺍﻹﻨﺩﻭﻴﺴﻴﺔ ﻭﺼﻠﺕ ﺇﻟﻴﻬﺎ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ‬
‫ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻟﺙ ﻋﺸﺭ ﻭﻫﻲ ﻤﻤﻠﻜﺔ "ﺴﺎﻤﺩﺭﺍ‬ ‫ﺇﺴﻼﻤﻴﺔ ﻓﻰ ﺭﺒﻭﻉ ﻫﺫﻩ ﺍﻟﺒﻼﺩ‬
‫ﺫ ﻤﺭﻜﺯﺍ ﻟﻠﺩﻋﻭﺓ‬ ‫ ﻭﺃﺼﺒﺤﺕ ﺴﻭﻤﻁﺭﺓ ﻴﻭﻤﺌ‬.‫ﺒﺎﺴﺎﻱ" ﺍﻟﺘﻲ ﺤﻜﻤﻬﺎ ﺍﻟﻤﻠﻙ ﺍﻟﺼﺎﻟﺢ‬

414 JOURNAL OF INDONESIAN ISLAM

Volume 03, Number 02, December 2009
 ‫ﲝﺚ ﻛﺘﺎﺏ "ﺣﺠﺔ ﺍﻟﺼﺪﻳﻖ ﻟﺪﻓﻊ ﺍﻟﺰﻧﺪﻳﻖ" ﻟﻠﺸﻴﺦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻧﲑﻱ‬

‫ﺙ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﻫﺫﻩ ﺍﻷﺭﺠﺎﺀ ﺍﻟﻤﻌﻤﻭﺭﺓ‪ .‬ﻭﻤﻥ ﺒﻴﻥ ﻤﻨﺎﻁﻘﻬﺎ ﺍﻟﺘﻲ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﺒ ﹼ‬
‫ﺘﻌﺩ ﻤﺭﻜﺯﺍ ﻟﻠﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻫﻲ ﻤﻨﻁﻘﺔ ﺴﻭﻤﻁﺭﺓ ﺍﻟﺸﻤﺎﻟﻴﺔ‬
‫ﻭﻤﻨﻁﻘﺔ ﻤﺎﻻﻜﺎ ﺍﻟﻠﺘﺎﻥ ﻜﺎﻨﺘﺎ ﻤﻁﻤﺢ ﺁﻤﺎل ﻁﻼﺏ ﺍﻟﻌﻠﻡ ﻓﻲ ﻓﺘﺭﺍﺕ ﻤﺒﻜﹼﺭﺓ ﻤﻥ ﺍﻟﺩﻋﻭﺓ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻷﺭﺠﺎﺀ ﺍﻟﻤﻌﻤﻭﺭﺓ ﻤﻥ ﺍﻟﺒﻼﺩ ‪ .‬ﻭﻟﻌل ﻫﺫﻩ ﺍﻟﻤﻜﺎﻨﺔ ﺍﻟﻤﺭﻤﻭﻗﺔ ﺃﻓﻀﺕ‬
‫ﺇﻟﻰ ﺘﺴﻤﻴﺔ ﻫﺫﻩ ﺍﻟﻤﻨﻁﻘﺔ ﻓﻰ ﻭﻗﺕ ﻻﺤﻕ ﺒـ "ﻁﺭﻑ ﻤﻜﺔ"‪.‬‬
‫ﺍﻟﺘﻘﻰ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻨﻁﻘﺔ ﻨﺨﺒﺔ ﻤﻥ ﻜﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻤﺤﻠﻴﻴﻥ ﻭ ﺃﺠﺎﻨﺏ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺀ‬
‫ﺙ ﺍﻟﺘﻌﺎﻟﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ‪ .‬ﻤﻨﻬﻡ ﻤﻥ ﺘﺭﻙ ﻤﺅﻟﻔﺎﺕ ﻤﺘﻤﻴﺯﺓ ﻭ ﺃﺼﺒﺤﺕ‬
‫ﻭﻫﻡ ﺍﻟﺫﻴﻥ ﺠﺎﺅﻭﺍ ﻟﺒ ﹼ‬
‫ﺤﺘﻰ ﺍﻵﻥ ﻤﻭﻀﻊ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻤﺜل ﺍﻟﺸﻴﺦ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ ﺍﻟﺫﻱ ﺃﻟﻑ ﻜﺘﺎﺏ‬
‫ﺤﺠﺔ ﺍﻟﺼﺩﻴﻕ ﻟﺩﻓﻊ ﺍﻟﺯﻨﺩﻴﻕ ﻭﻫﻭ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﺫﻯ ﻨﺤﻥ ﺒﺼﺩﺩ ﺩﺭﺍﺴﺘﻪ ﻫﻨﺎ‪.‬‬
‫ﺨ ﹶﺫﺕ ﻤﻭﻀﻌﺎ ﻟﻬﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻫﻲ ﻨﺴﺨﺔ ﻤﺎﻜﺴﻭﻴل‬
‫ﻨﺴﺨﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺘﻲ ﹸﺍ ﹼﺘ ‪‬‬
‫‪ Maxwell‬ﺭﻗﻡ ‪ 93‬ﻤﻥ ﻤﻜﺘﺒﺔ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻵﺴﻴﻭﻱ ﺍﻟﻤﻠﻜﻲ ‪ Royal Asiatic Society‬ﺒﻠﻨﺩﻥ‬
‫ﻭ ﺒﻔﺭﻋﻬﺎ ﺍﻟﻤﺎﻟﻴﺯﻱ ‪ Malaysian Branch Royal Asiatic Society‬ﻓﻲ ﺴﻨﻐﺎﻓﻭﺭﺓ‪ ،‬ﺴﻨﺔ‬
‫‪1996‬ﻡ‪ ،‬ﺒﻌﻨﻭﺍﻥ ‪ Raniry and the Wujudiyyah of 17th Aceh‬ﻟﻠﺴﻴﺩ ﻤﺤﻤﺩ ﻨﺠﻴﺏ‬
‫ﺍﻟﻌﻁﺎﺱ‪.‬‬
‫ﻗﺎل ‪ P.Voorhoeve‬ﻓﻲ ‪Twee Maleische Gescriften van Nuruddin ar Raniriy‬‬
‫ﺇﻥ ﻫﺫﻩ ﺍﻟﻨﺴﺨﺔ )ﻨﺴﺨﺔ ﻤﺎﻜﺴﻭﻴل( ﻫﻲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﺘﻰ ﺘ ﹼﺘﺴﻡ ﺒﺎﻷﺼﺎﻟﺔ ﻭ ﺍﻟﻜﻤﺎل‬
‫ﻭﻜﺘﺒﺕ ﺒﺎﻟﻠﻐﺔ ﺍﻟﻤﻼﻴﻭﻴﺔ ﻭﺘﺘﻜﻭﻥ ﻤﻥ ‪ 27‬ﺼﻔﺤﺔ‪ .‬ﻭﺭﺩ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻨﺴﺨﺔ ﻗﺩ ﺘﻡ‬
‫ﺘﺩﻭﻴﻨﻬﺎ ﻓﻲ ﻴﻭﻡ ﺍﻷﺤﺩ ﻤﻥ ﺸﻌﺒﺎﻥ ﺴﻨﺔ ‪1186‬ﻫـ‪.‬‬
‫ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻟﻑ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻜﺘﺒﺎ ﺃﺨﺭﻯ ﺒﻠﻎ ﻋﺩﺩﻫﺎ ‪ 29‬ﻜﺘﺎﺒﺎ‬
‫‪1‬‬
‫ﻜﺘﺒﺕ ﺒﻌﻀﻬﺎ ﺒﺎﻟﻌﺭﺒﻴﺔ ﻭﺒﻌﻀﻬﺎ ﺒﺎﻟﻤﻼﻴﻭﻴﺔ‪.‬‬

‫ﺍﻟﻤﺅﻟﻑ‬

‫‪1‬‬‫‪Ahmad Daudy, Allah dan Manusia dalam Konsepsi Syeikh Nuruddin ar-Raniry (Jakarta: PT‬‬
‫‪Rajawali, 1983), p. 47.‬‬

‫‪JOURNAL OF INDONESIAN ISLAM‬‬ ‫‪415‬‬

‫‪Volume 03, Number 02, December 2009‬‬
 ‫ﺃﺧﻮﺍﻥ ﻣﻜﺮﻡ‬

‫ﻫﻭ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺤﺴﻨﺠﻲ ﺍﻟﺤﻤ‪‬ﻴﺩ )ﻓﻲ ﺭﺃﻱ ﺍﻟﺤﻤ‪‬ﻴﺩ( ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﺍﻷﺸﻌﺭﻱ ﺍﻟﻌﺩﺭﻭﺴﻲ ﺍﻟﺭﺍﻨﻴﺭﻱ‪ .‬ﻫﻭ ﻤﻥ ﻤﺩﻴﻨﺔ ﺍﻟﺭﺍﻨﻴﺭ ﺃﻭ ﺍﻟﺭﺍﻨﺩﻴﺭ ﺍﻟﺘﻰ ﺘﻘﻊ ﻋﻠﻰ‬
‫ﺤﺩ ﻗﻭل ﺩﺭﻴﻭﻴﺱ )‪ (G.W.J. Drewes‬ﻓﻲ ﻏﺭﺏ ﺍﻟﻬﻨﺩ‪ 2.‬ﻟﻴﺱ ﻫﻨﺎﻙ ﻤﺎ ﻴﻜﻔﻲ ﻤﻥ‬
‫ﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﺘﺎﺭﻴﺦ ﻤﻴﻼﺩﻩ ﻭﻟﻜﻥ ﻗﻴل ﺇﻨﻪ ﻭﻟﺩ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ‬
‫ﻭﺘﻭﻓﻲ ﺴﻨﺔ ‪1666‬ﻡ‪ .‬ﻜﺎﻨﺕ ﺃﻤﻪ ﻤﻥ ﻤﻼﻴﻭ ﻭﺃﺒﻭﻩ ﻤﻥ ﺤﻀﺭﻤﻭﺕ‪ .‬ﻭﺒﻤﺎ ﺃﻥ ﺘﺎﺭﻴﺦ‬
‫ﻤﻴﻼﺩﻩ ﻤﺠﻬﻭل ﻋﻨﺩ ﺍﻟﻤﺅﺭﺨﻴﻥ ﻓﺄﺼﻠﻪ ﻭﻨﺴﺒﻪ ﻜﺫﻟﻙ ﻟﻡ ﻴﺘﻀﺢ ﺒﻌﺩ‪ .‬ﻫﻨﺎﻙ ﻤﻥ ﻗﺎل‬
‫ﺇﻨﻪ ﻤﻥ ﻋﺎﺌﻠﺔ ﺍﻟﺤﻤ‪‬ﻴﺩ ﻤﻥ ﺍﻟﺯﻫﺭﺍﺀ )ﺇﺤﺩﻯ ﻋﺎﺌﻼﺕ ﻗﺭﻴﺵ ﺍﻟﻌﺸﺭ(‪ ،‬ﻭﻫﻨﺎﻙ ﻤﻥ ﻗﺎل‬
‫ﺇﻨﻪ ﻨﺴﺏ ﺇﻟﻰ ﺍﻟﺤﻤ‪‬ﻴﺩ ﻋﻠﻴﻡ ﹸﺫﻜﺭ ﺃﻥ ﻟﻪ ﻋﻼﻗﺔ ﺒﺄﺒﻲ ﺒﻜﺭ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺯﺒﻴﺭ ﺍﻷﺴﺩﻱ‬
‫‪3‬‬
‫ﺍﻟﺤﻤﻴﺩﻱ‪ ،‬ﺍﻟﻤﻔﺘﻲ ﻤﻥ ﻤﻜﺔ ﺘﻠﻤﻴﺫ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺒﺎﺭﺯ‪.‬‬
‫ﺫﻜﺭ ﺃﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ ﺠﺎﺀ ﺇﻟﻰ ﺃﺘﺸﻴﻪ ﻓﻲ ‪ 31‬ﻤﺎﻴﻭ ‪1637‬ﻡ ﻓﻲ ﻋﻬﺩ ﺴﻠﻁﺎﻥ‬
‫ﺇﺴﻜﻨﺩﺭ ﺍﻟﺜﺎﻨﻲ ﻭﻤﻜﺙ ﻓﻴﻬﺎ ﺴﺒﻊ ﺴﻨﻭﺍﺕ‪ .‬ﻟﻘﺩ ﻗﻴل ﺇﻨﻪ ﺴﺒﻕ ﺃﻥ ﺯﺍﺭﻫﺎ ﻤﻥ ﻗﺒل ﻜﻤﺎ‬
‫ﻗﻴل ﺇﻨﻪ ﻗﺩ ﺃﺠﺎﺩ ﺍﻟﻠﻐﺔ ﺍﻟﻤﻼﻴﻭﻴﺔ ﻭﺃﻟﻑ ﺒﻬﺎ ﻜﺘﺎﺒﺎ ﺴﻨﺔ ‪1633‬ﻡ‪ ،‬ﻭﻟﻜﻥ ﻟﻴﺱ ﻫﻨﺎﻙ ﻤﺎ‬
‫‪4‬‬
‫ﻴﻜﻔﻲ ﻋﻠﻰ ﺫﻟﻙ ﻤﻥ ﺃﺩﻟﺔ ﺯﻤﺎﻨﻴﺔ‪.‬‬
‫ﻗﻴل ﺇﻨﻪ ﻟﻤﺎ ﺠﺎﺀ ﺇﻟﻰ ﺃﺘﺸﻴﻪ ﺴﻨﺔ ‪1637‬ﻡ ﻜﺎﻥ ﻟﻡ ﻴﻠﻕ ﻤﻥ ‪‬ﻗ ‪‬ﺒل ﺍﻟﻤﺠﺘﻤﻊ‬
‫ﻭﺍﻟﺭﺅﺴﺎﺀ ﺘﺭﺤﻴﺒﺎ‪ .‬ﺫﻟﻙ ﻷﻥ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺘﻲ ﺠﺎﺀ ﺒﻬﺎ ﺘﻌﺎﺭﻀﺕ ﻤﻊ ﺍﺘﺠﺎﻩ‬
‫ﺍﻟﻭﺠﻭﺩﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻴﻭﻤﺌ ‪‬ﺫ ﺴﺎﺌﺩﺓ ﻭﻤﺴﺘﻘﺭﺓ ﻟﺩﻯ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻤﻤﺎ ﺠﻌﻠﻪ ﻴﺘﻌﺭﺽ‬
‫ﻟﺼﻌﻭﺒﺔ ﻋﻨﺩ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻻﺘﺼﺎل ﺒﺎﻟﺭﺅﺴﺎﺀ‪.‬‬
‫ﻭﺍﻟﻭﺠﻭﺩﻴﺔ ﺒﺎﻟﺫﺍﺕ ﻗﺩ ﺍﻨﺘﺸﺭﺕ ﻭﺍﺴﺘﻘﺭﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻨﻁﻘﺔ ﻋﻠﻰ ﻴﺩ ﺸﻤﺱ‬
‫‪5‬‬
‫ﺍﻟﺩﻴﻥ ﺴﻤﻁﺭﺍﻨﻲ ﺘﻠﻤﻴﺫ ﺍﻟﺸﻴﺦ ﺤﻤﺯﺓ ﻓﻨﺸﻭﺭﻱ ﻭﻫﻭ ﻜﺎﻥ ﻤﻔﺘﻰ ﺍﻟﻤﻤﻠﻜﺔ‪.‬‬

‫‪2‬‬ ‫‪Sayyid Muhammad Naguib al-Attas, ar Raniry and The Wujudiyyah of the 17th Century‬‬
‫‪(Monoghraphs of MBRAs, Malaysian Printers Ltd., 1966), p. 13.‬‬
‫‪3 Mastuki HS, Intelektualisme Pesantren; Potret Tokoh dan Cakrawala Pemikiran di Era‬‬

‫‪Pertumbuhan Pesantren (Jakarta: Diva Pustaka, 2003), p. 53.‬‬

‫‪4 Daudy, Allah dan Manusia, p. 45.‬‬

‫‪5 Ibid., p. 48.‬‬

‫‪416‬‬ ‫‪JOURNAL OF INDONESIAN ISLAM‬‬

‫‪Volume 03, Number 02, December 2009‬‬
 ‫ﲝﺚ ﻛﺘﺎﺏ "ﺣﺠﺔ ﺍﻟﺼﺪﻳﻖ ﻟﺪﻓﻊ ﺍﻟﺰﻧﺪﻳﻖ" ﻟﻠﺸﻴﺦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻧﲑﻱ‬

‫ﺨﻼﺼﺔ ﻤﻀﻤﻭﻥ ﺍﻟﻜﺘﺎﺏ‬

‫ﺃﻭل ﻤﺎ ﺘﻨﺎﻭﻟﻪ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻓﻲ ﻜﺘﺎﺒﻪ ‪ -‬ﺤﺠﺔ ﺍﻟﺼﺩﻴﻕ ﻟﺩﻓﻊ ﺍﻟﺯﻨﺩﻴﻕ ‪ -‬ﻫﻭ‬
‫ﺍﻟﺨﻼﻓﺎﺕ ﺒﻴﻥ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻭﺍﻟﻤﺘﺼﻭﻓﻴﻥ ﻭﺍﻟﻔﻼﺴﻔﺔ ﻭﺃﻨﺼﺎﺭ ﺍﻟﻭﺠﻭﺩﻴﺔ ﻓﻲ ﻭﺠﻭﺩ ﺍﷲ‬
‫ﻭﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ‪" .‬ﻭﺠﻭﺩ" ﻋﻨﺩ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻫﻭ ﺫﺍﺕ ﺃﻭ ﺸﻲﺀ‪ ،‬ﻭﺍﻟﺫﺍﺕ ﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ‬
‫ﻤﺤﺴﻭﺴﺎ ﻤﺭﺌﻴﺎ ﻭﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ ﻤﺠ ‪‬ﺭﺩﺍ ﻏﻴﺭ ﻤﺭﺌﻲ‪ .‬ﻭﻭﺠﻭﺩ ﺍﷲ ﻫﻭ ﺍﻟﺫﺍﺕ ﺍﻟﻤﺠﺭﺩ‬
‫ﻏﻴﺭ ﺍﻟﻤﺭﺌﻲ ﺍﻟﺫﻱ ﻻ ﻴﻤﻜﻥ ﺇﺩﺭﺍﻜﻪ ﺇﻻ ﺒﺎﻟﻌﻘل ﻭﺍﻟﺫﻭﻕ ﻭﺍﻟﻜﺸﻑ‪.‬‬
‫ﺃﻤﺎ ﺍﻟﻤﺘﻜﻠﻤﻭﻥ ﻓﻴﺯﻋﻤﻭﻥ ﺃﻥ ﻟﻠﻭﺠﻭﺩ ﻨﻭﻋﻴﻥ ﺍﻷﻭل ﻭﺍﺠﺏ ﺍﻟﻭﺠﻭﺩ ﻭﻫﻭ‬
‫ﺍﻟﻭﺠﻭﺩ ﺍﻟﻘﺩﻴﻡ ﺍﻟﺫﻱ ﻻ ﻴﺴﺘﻨﺩ ﺇﻟﻰ ﻏﻴﺭﻩ‪ .‬ﻭﺍﻟﺜﺎﻨﻲ ﻤﻤﻜﻥ ﺍﻟﻭﺠﻭﺩ ﻭﻫﻭ ﺍﻟﻭﺠﻭﺩ ﺍﻟﺫﻱ‬
‫ﺃﺨﺭﺠﻪ ﺍﷲ ﻤﻥ ﺍﻟﻌﺩﻡ ﻭﻤﻥ ﺜﻡ ﻴﺤﺘﺎﺝ ﻭﻴﺴﺘﻨﺩ ﺇﻟﻴﻪ‪ .‬ﺇﺫﻥ ﺍﻟﻔﺭﻕ ﺒﻴﻨﻬﻤﺎ ﻭﺍﻀﺢ ﺃﻥ‬
‫ﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﻤﺤﺩﺙ ﻭﻤﺠﺎﺯﻱ ﻓﻲ ﺤﻴﻥ ﺃﻥ ﻭﺠﻭﺩ ﺍﷲ ﻗﺩﻴﻡ ﻭﺤﻘﻴﻘﻲ‪ .‬ﻋﻠﻰ ﻫﺫﺍ ﻴﺭﻯ‬
‫ﺍﻟﻤﺘﻜﻠﻤﻭﻥ ﺃﻥ ﺍﻟﺫﻴﻥ ﻴﻅﻨﻭﻥ ﺃﻥ ﻭﺠﻭﺩ ﺍﷲ ﻭﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﻤﺘﺴﺎﻭﻴﺎﻥ ﻗﺩ ﻜﻔﺭﻭﺍ‪.‬‬
‫ﻜﺎﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻻ ﻴﺨﺎﻟﻔﻬﻡ ﻓﻲ ﺃﻥ ﺍﻟﻭﺠﻭﺩ ﻤﻭﺠﻭﺩ ﻭﻫﻭ ﻭﺠﻭﺩ ﺍﷲ‪ ،‬ﺃﻤﺎ ﻭﺠﻭﺩ‬
‫ﺍﻟﻜﻭﻥ ﻓﻬﻭ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻤﻌﺩﻭﻡ‪ .‬ﺍﻟﻭﺠﻭﺩ ﻫﻭ ﻭﺠﻭﺩ ﺍﷲ ﺍﻟﺤﻘﻴﻘﻲ ﺃﻤﺎ ﺍﻟﻜﻭﻥ ﻓﻠﻴﺱ ﺇﻻ‬
‫ﻤﻅﻬﺭﺍ ﺃﻭ ﻤﺎ ﻴﻅﻬﺭ ﻓﻴﻪ ﻭﺠﻭﺩ ﺍﷲ‪ .‬ﻭﻀﺭﺏ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻤﺜﺎﻻ ﺃﻥ ﺍﻟﻜﻭﻥ ﻤﺜل ﻤﺎ‬
‫ﻴﻅﻬﺭ ﻭﻴﻨﻌﻜﺱ ﺩﺍﺨل ﺍﻟﻤﺭﺁﺓ ﻭﻫﻭ ﻴﻌﻜﺱ ﺍﻟﻭﺠﻭﺩ ﺍﻟﺤﻘﻴﻘﻲ ﺍﻟﺫﻱ ﺃﻤﺎﻡ ﺍﻟﻤﺭﺁﺓ‪ .‬ﺇﻻ ﺃﻥ‬
‫ﺍﻟﺭﺍﻨﻴﺭﻱ ﺍﺘﺨﺫ ﻤﻭﻗﻔﺎ ﻴﻤﻜﻥ ﻭﺼﻔﻪ ﺒﺎﻟﻐﻤﻭﺽ ﻋﻨﺩﻤﺎ ﻗﺎل ﺇﻥ ﻭﺠﻭﺩ ﺍﷲ ﻭﻭﺠﻭﺩ‬
‫ﺍﻟﻜﻭﻥ "ﻻ ﻴﺨﺘﻠﻔﺎﻥ ﻜﻤﺎ ﺃﻨﻬﻤﺎ ﻻ ﻴﺴﺘﻭﻴﺎﻥ"‪ .‬ﺫﻟﻙ ﻷﻥ "ﺍﻻﺨﺘﻼﻑ ﻭﺍﻟﺘﺸﺎﺒﻪ" ﻨﺘﻴﺠﺔ‬
‫ﺍﻟﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﺸﻴﺌﻴﻥ‪ ,‬ﻟﻜل ﻤﻨﻬﻤﺎ ﻭﺠﻭﺩ‪ ،‬ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﻭﺠﻭﺩ ﺍﷲ ﻫﻭ ﺍﻟﻭﺤﻴﺩ‬
‫ﺍﻟﺤﻘﻴﻘﻲ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻗﺎل ﺍﻟﺭﺍﻨﻴﺭﻱ ﻓﻲ ﻤﻭﻁﻥ ﺁﺨﺭ ﻤﻥ ﻜﺘﺎﺒﻪ ﺃﻥ ﻭﺠﻭﺩ ﺍﷲ ﻭﻭﺠﻭﺩ‬
‫ﺍﻟﻜﻭﻥ ﻭﺍﺤﺩ‪.‬‬
‫ﻴﺴﺘﺩل ﺍﻟﻤﺘﻜﻠﻤﻭﻥ ﻓﻲ ﺫﻟﻙ ﺍﻟﺭﺃﻱ ﺒﺎﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻨﻘﻠﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺀ‪ .‬ﺃﻤﺎ‬
‫ﺍﻟﻤﺘﺼﻭﻓﻭﻥ ﻓﻴﺴﺘﺩﻟﻭﻥ ﺒﺎﻟﻜﺸﻑ ﻭﺍﻟﺫﻭﻕ ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻨﻘﻠﻴﺔ‪ .‬ﻟﺫﺍ ﻜﺎﻥ‬
‫ﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻭﺍﻟﻤﺘﺼﻭﻓﻴﻥ ﻻ ﻴﺭﺒﻭ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺘﻌﺒﻴﺭﻱ ﺇﻨﻪ ﻟﻴﺱ‬
‫ﺍﺨﺘﻼﻓﺎ ﻤﻌﻨﻭﻴﺎ ﺠﻭﻫﺭﻴﺎ‪.‬‬

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‫‪Volume 03, Number 02, December 2009‬‬
 ‫ﺃﺧﻮﺍﻥ ﻣﻜﺮﻡ‬

‫ﺃﻤﺎ ﺍﻟﻔﻼﺴﻔﺔ ﻓﻴﺯﻋﻤﻭﻥ ﺃﻥ ﻭﺠﻭﺩ ﺍﷲ ﻭﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﻗﺩﻴﻤﺎﻥ ﻷﻥ ﺍﻟﻜﻭﻥ ﻅﻬﺭ‬

‫ﻤﻥ ﻭﺠﻭﺩ ﺍﷲ ﻭﺒﺎﺨﺘﻴﺎﺭﻩ‪ .‬ﻤﺜل ﺫﻟﻙ ﻜﻤﺜل ﺍﻟﻀﻭﺀ ﺍﻟﺫﻱ ﻴﺼﺩﺭ ﻤﻥ ﺍﻟﺸﻤﺱ‪ .‬ﻟﻴﺱ‬
‫ﻟﻠﺸﻤﺱ ﺃﻥ ﺘﻤﻨﻊ ﺇﺸﻌﺎﻉ ﺍﻟﻀﻭﺀ‪ ،‬ﻁﺎﻟﻤﺎ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺸﻤﺱ ﻜﺎﻥ ﻤﻌﻬﺎ ﻀﻭﺀﻫﺎ‪.‬‬
‫ﻜﺫﻟﻙ ﻭﺠﻭﺩ ﺍﷲ ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﷲ ﻤﻭﺠﻭﺩﺍ ﻓﻴﻭﺠﺩ ﻤﻌﻪ ﺍﻟﻜﻭﻥ‪ .‬ﺇﻥ ﺍﷲ ﻻ ﻴﺨﻠﻕ ﺍﻟﻜﻭﻥ‪،‬‬
‫ﻭ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻜﻭﻥ ﻟﻴﺱ ﻤﻥ ﺨﻠﻘﻪ ﺇﻨﻤﺎ ﻫﻭ ﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﻭﺠﻭﺩﻩ‪ .‬ﻫﺫﺍ ﻤﺎ ﺭ ‪‬ﺩ ﻋﻠﻴﻪ‬
‫ﺍﻟﺭﺍﻨﻴﺭﻱ ﻭﺭﺁﻩ ﺨﻁﺄ‪.‬‬
‫ﻭﺘﻨﺎﻭل ﺍﻟﺭﺍﻨﻴﺭﻱ ﺁﺭﺍﺀ ﺍﻟﻭﺠﻭﺩﻴﻴﻥ ﻭﻗﺴﻤﻬﻡ ﺤﺴﺏ ﺁﺭﺍﺌﻬﻡ ﺇﻟﻰ ﻓﺭﻗﺘﻴﻥ‪ ،‬ﺍﻟﻔﺭﻗﺔ‬
‫ﺍﻷﻭﻟﻰ ﻫﻲ ﺃﻨﺼﺎﺭ ﺍﻟﻭﺠﻭﺩﻴﺔ ﺍﻟﻤﻭﺤﺩﺓ ﻭﺍﻟﻔﺭﻗﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻫﻲ ﺃﻨﺼﺎﺭ ﺍﻟﻭﺠﻭﺩﻴﺔ‬
‫ﺍﻟﻤﻠﺤﺩﺓ‪ .‬ﻤﻥ ﻀﻤﻥ ﺍﻟﻔﺭﻗﺔ ﺍﻷﻭﻟﻰ ﻫﺅﻻﺀ ﺍﻟﻤﺘﺼﻭﻓﻭﻥ ﻭﻓﻲ ﺍﻟﻔﺭﻗﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻫﺅﻻﺀ‬
‫ﺍﻟﺯﻨﺎﺩﻗﺔ‪.‬‬
‫ﺭﺃﻯ ﺍﻟﻭﺠﻭﺩﻴﻭﻥ ﺍﻟﻤﻠﺤﺩﻭﻥ ﺃﻥ ﺍﻟﻭﺠﻭﺩ ﺃﺤﺩ ﻭﻫﻭ ﻭﺠﻭﺩ ﺍﷲ‪ .‬ﻭﻭﺠﻭﺩ ﺍﷲ‬
‫ﻋﻨﺩﻫﻡ ﻟﻴﺱ ﻤﺴﺘﻘﻼ ﻤﻥ ﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ‪ ،‬ﻤﻤﺎ ﻴﻌﻨﻲ ﺃﻥ ﺠﻤﻴﻊ ﺍﻟﻤﺨﻠﻭﻗﺎﺕ ﻫﻲ ﻭﺠﻭﺩ‬
‫ﺍﷲ‪ ،‬ﻭﻭﺠﻭﺩ ﺍﷲ ﻫﻭ ﻓﻲ ﻨﻔﺱ ﺍﻟﻭﻗﺕ ﻭﺠﻭﺩ ﺍﻟﻤﺨﻠﻭﻕ‪ .‬ﺃﻭ ﺒﻌﺒﺎﺭﺓ ﺃﺩﻕ ﺃﻥ ﺍﷲ ﻫﻭ‬
‫ﺍﻟﻜﻭﻥ ﻭﺃﻥ ﺍﻟﻜﻭﻥ ﻫﻭ ﺍﷲ‪ .‬ﻟﺫﺍ ﺘﻌﻨﻲ ﻜﻠﻤﺔ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻋﻨﺩﻫﻡ "ﻻ ﻭﺠﻭﺩﻱ ﺇﻻ‬
‫ﻭﺠﻭﺩ ﺍﷲ"‪ .‬ﻭﻫﻡ ﻴﻘﻭﻟﻭﻥ‪ :‬ﺒﻤﺎ ﺃﻥ ﻭﺠﻭﺩ ﺍﷲ ﻤﻘﻴﺩ ﺒﺎﻟﻤﻜﺎﻥ ﻭﺍﻟﺯﻤﺎﻥ‪ ،‬ﻓﻤﻌﺭﻓﺔ ﺫﺍﺘﻪ‬
‫ﻭﻜﻴﻔﻴﺎﺘﻪ ﻭﻜﻤﻴﺎﺘﻪ ﺃﺼﺒﺤﺕ ﻤﻤﻜﻨﺔ‪.‬‬
‫ﺭﺃﻯ ﺍﻟﺭﺍﻨﻴﺭﻱ ﺃﻥ ﺁﺭﺍﺀ ﺍﻟﻭﺠﻭﺩﻴﺔ ﻫﺫﻩ ﻀﻼﻟﺔ ﻭﻜﻔﺭ ﻭﺍﻀﺢ ﻭﻗﺎل ﺇﻥ ﻤﺤﻲ‬
‫ﺍﻟﺩﻴﻥ ﺍﺒﻥ ﻋﺭﺒﻲ ﺃﻴﻀﺎ ﺭﻓﺽ ﻤﺜل ﻫﺫﻩ ﺍﻵﺭﺍﺀ ﻜﻤﺎ ﺠﺎﺀ ﻓﻲ ﻗﻭﻟﻪ‪:‬‬
‫"ﻗﺩ ﺍﻨﺤﺭﻑ ﻫﺅﻻﺀ ﺒﻘﻭﻟﻬﻡ ﻋﻥ ﺍﻟﺤﻕ‪ .‬ﻗﺎﻟﻭﺍ "ﻻ ﻤﻭﺠﻭﺩ ﺇﻻ ﻤﺎ ﻨﺭﻯ" ﺃﻭ ﺃﻨﻬﻡ‬
‫ﺠﻌﻠﻭﺍ ﺍﻟﻜﻭﻥ ﻤﻜﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﻜﻭﻥ ﺫﺍﺕ ﺍﷲ‪ .‬ﻫﺫﺍ ﻜﻠﻪ ﻏﻴﺭ ﺼﺤﻴﺢ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ‬
‫ﻭﺠﻭﺩ ﺍﷲ ﻫﻭ ﺍﻟﺫﻱ ﺨﻠﻘﻪ‪ .‬ﻓﻠﻭ ﻋﺭﻓﻭﺍ ﺍﷲ ﻟﻤﺎ ﻗﺎﻟﻭﺍ ﻫﺫﺍ ﺍﻟﻘﻭل"‬
‫ﻗﺎل ﺍﻟﺭﺍﻨﻴﺭﻱ ﺇﻥ ﺍﻟﻭﺠﻭﺩﻴﻴﻥ ﻓﻲ ﺭﺃﻴﻬﻡ ﻤﺜل ﺍﻟﺸﻴﻌﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻋﻅﻤﻭﺍ ﻋﻠﻰ ﺒﻥ‬
‫ﺃﺒﻲ ﻁﺎﻟﺏ‪ ،‬ﺃﻭ ﺍﻟﻴﻬﻭﺩ ﺍﻟﺫﻴﻥ ﻗﺎﻟﻭﺍ ﺇﻥ ﻋﺯﻴﺭ ﺍﺒﻥ ﺍﷲ‪ ،‬ﺃﻭ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺒﺄﻥ‬

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‫‪Volume 03, Number 02, December 2009‬‬
 ‫ﲝﺚ ﻛﺘﺎﺏ "ﺣﺠﺔ ﺍﻟﺼﺪﻳﻖ ﻟﺪﻓﻊ ﺍﻟﺰﻧﺪﻳﻖ" ﻟﻠﺸﻴﺦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻧﲑﻱ‬

‫ﻋﻴﺴﻰ ﺍﺒﻥ ﺍﷲ ﻭﺃﻥ ﺍﷲ ﺜﻼﺜﺔ ﻭﺃﻨﻪ ﻨﺯل ﻤﻥ ﻋﺎﻟﻡ ﺍﻟﻼﻫﻭﺕ ﺇﻟﻰ ﻋﺎﻟﻡ ﺍﻟﻨﺎﺴﻭﺕ ﺍﻟﺫﻱ‬
‫ﺸﻜل ﻋﺎﻟﻡ ﺍﻷﺠﺴﺎﻡ‪.‬‬
‫ﻭﻨﻘل ﺍﻟﺭﺍﻨﻴﺭﻱ ﺒﻌﺹ ﺁﺭﺍﺀ ﺍﺒﻥ ﺤﻤﻴﺩ ﺍﻟﻤﻬﻴﻤﻨﺔ ﻓﻲ ﻜﺘﺎﺒﻪ ﺇﺭﺍﺀﺓ ﺍﻟﺩﻗﺎﺌﻕ ﺸﺭﺡ‬
‫ﻤﺭﺁﺓ ﺍﻟﺤﻘﺎﺌﻕ‪ ،‬ﻜﻤﺎ ﻴﻠﻲ‪:‬‬
‫"‪ ...‬ﺃﻤﺎ ﻤﺎ ﻴﻘﺼﺩﻩ ﺍﻟﺼﻭﻓﻴﻭﻥ ﺒـ "ﻭﺤﺩﺓ ﺍﻟﻭﺠﻭﺩ ﻓﻲ ﺍﻟﻜل" ﻓﻬﻭ ﻭﺠﻭﺩ ﺍﷲ‬
‫ﺒﻬﺫﺍ ﺍﻟﻜﻭﻥ"‪ .‬ﻭﻻ ﻴﻘﺼﺩﻭﻥ ﺒﻬﺎ ﺃﻥ "ﻜل ﺍﻷﺸﻴﺎﺀ ﻫﻲ ﺍﻟﺤﻕ ﺍﷲ ﺘﻌﺎﻟﻰ"‪ .‬ﺇﻨﻤﺎ‬
‫ﻴﻘﺼﺩﻭﻥ ﺒـﻬﺎ ﺃﻥ ﺍﻟﻜﻭﻥ ﻭﻤﺎ ﻓﻴﻪ ﻤﻥ ﺍﻷﺸﻴﺎﺀ ﻫﻭ "ﻅﻬﻭﺭ" ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻜﻭﻥ‪،‬‬
‫ﻭﻻ ﻴﻘﺼﺩﻭﻥ ﺃﻥ ﻫﺫﻩ ﺍﻷﺸﻴﺎﺀ ﺍﻟﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻟﻜﻭﻥ ﻫﻲ ﻭﺠﻭﺩ ﺍﷲ ﺒﻜل ﻤﻥ ﺫﺍﺘﻪ‬
‫ﻭﺼﻔﺎﺘﻪ ﻭﺃﺴﻤﺎﺌﻪ"‪.‬‬
‫ﻟﻴﺱ ﺼﺤﻴﺤﺎ ﺃﻥ ﻨﻘﻭل ﻤﺜﻼ ﺃﻥ ﻴﺩ ﺯﻴﺩ ﻫﻲ ﺯﻴﺩ ﻨﻔﺴﻪ ﺭﻏﻡ ﺃﻥ ﺍﻟﻴﺩ ﻤﻥ‬
‫ﻤﻅﺎﻫﺭ ﺯﻴﺩ‪ .‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ ﻭﺠﻭﺩ ﻫﺫﺍ ﺍﻟﻜﻭﻥ ﻫﻭ ﻤﺎ ﻴ‪‬ﻅﻬﺭﻩ ﻭﺠﻭﺩ ﺍﷲ ﺘﻌﺎﻟﻰ‬
‫ﻭﻟﻴﺱ ﻤﺎ ﻴ‪‬ﻅﻬﺭ ﻓﻴﻪ ﺍﷲ ﺒﻜل ﺫﺍﺘﻪ ﻭﺼﻔﺎﺘﻪ ﻭﺃﺴﻤﺎﺌﻪ‪.‬‬
‫ﻜل ﻤﺎ ﺘﻌﻨﻴﻪ ﻭﺤﺩﺓ ﺍﻟﻭﺠﻭﺩ ﻫﻭ ﺍﻟﺫﺍﺕ ﺍﻟﺫﻱ ﺒﺴﺒﺒﻪ ﺨﻠﻕ ﻏﻴﺭﻩ‪ .‬ﻟﺫﻟﻙ ﻴﻜﻭﻥ ﻤﺜل‬
‫ﻫﺫﺍ ﺍﻟﺫﺍﺕ ﺃﺤﺩ ﻭﺤﻴﺩ‪ .‬ﻴﻘﻭل ﺃﻨﺼﺎﺭ ﺍﻟﻭﺠﻭﺩﻴﺔ ﺍﻟﻤﻭﺤﺩﺓ ﺇﻥ ﻭﺠﻭﺩ ﺍﷲ ﺃﺤﺩ ﻻ‬
‫ﻴﺤﺼﻰ ﻭﻻ ﻴﺘﺤﺩﺩ ﻭﻻ ﻴﺘﺠﺯﺃ‪ .‬ﺇﻨﻪ ﻻ ﻴﺘﻐﻴﺭ ﻭﻴﺒﻘﻰ ﻋﻠﻰ ﻭﺠﻭﺩﻩ ﻭﻟﻥ ﻴﺘﻤﺜل ﻓﻲ‬
‫ﻭﺠﻭﺩ ﻏﻴﺭﻩ‪ .‬ﻭﻜﺫﻟﻙ ﻭﺠﻭﺩ ﺍﻟﻤﺨﻠﻭﻕ ﺇﻨﻪ ﻟﻥ ﻴﺘﻤﺜل ﻓﻲ ﻭﺠﻭﺩ ﺍﷲ‪ .‬ﻭﻓﻲ ﺫﻟﻙ ﻨﻘل‬
‫ﺍﻟﺭﺍﻨﻴﺭﻱ ﺍﺒﻥ ﻋﺭﺒﻲ ﺍﻟﺫﻱ ﻗﺎل ﺇﻥ ﻭﺠﻭﺩ ﺍﷲ ﻤﻁﻠﻕ ﻟﻴﺱ ﻓﻴﻪ ﻜﻴﻔﻴﺎﺕ ﻭﻻ ﻜﻤﻴﺎﺕ‬
‫ﻭﻟﻥ ﻴﺤﻴﻁ ﺒﻪ ﺃﺤﺩ ﺒﻌﻠﻤﻪ‪ .‬ﻜﻤﺎ ﻨﻘل ﺃﺒﻭ ﺒﻜﺭ ﺍﻟﺼﺩﻴﻕ ﻓﻲ ﻗﻭﻟﻪ "ﺴﺒﺤﺎﻥ ﺍﻟﺫﻱ ﻻ‬
‫ﻴﺠﻌل ﻟﺨﻠﻘﻪ ﺴﺒﻴﻼ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺫﺍﺘﻪ ﺇﻻ ﻟﻤﻥ ﺍﻋﺘﺭﻑ ﺒﻀﻌﻔﻪ"‪ .‬ﻴﺭﻯ ﺍﻟﺭﺍﻨﻴﺭﻱ ﺃﻥ‬
‫ﺍﻟﻌﺒﺩ ﻟﻥ ﻴﺼل ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺍﷲ ﺇﻻ ﺒﺭﺤﻤﺘﻪ ﻭﻫﺩﺍﻩ‪.‬‬
‫ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﺫﻫﺏ ﺃﺘﺒﺎﻉ ﺍﻟﻭﺠﻭﺩﻴﺔ ﺍﻟﻤﻭﺤﺩﺓ ﺇﻟﻰ ﺃﻥ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻴﻌﻨﻲ‬
‫"ﻻ ﻤﻭﺠﻭﺩ ﻟﺸﻲﺀ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻻ ﺍﷲ"‪ .‬ﻭﺃﻥ ﻭﺠﻭﺩ ﺠﻤﻴﻊ ﺍﻟﻤﺨﻠﻭﻗﺎﺕ ﻫﻭ ﻅل‬
‫ﻭﻤﺠﺎﺯ ﻷﻥ ﺍﻟﻭﺠﻭﺩ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻭ ﻭﺠﻭﺩ ﷲ‪ .‬ﻫﺫﺍ ﻴﺘﻨﺎﻏﻡ ﻤﻊ ﻗﻭل ﺍﺒﻥ ﻋﺭﺒﻲ "ﺇﻥ ﻫﺫﺍ‬
‫ﺍﻟﻜﻭﻥ ﻤﻅﻬﺭ ﺍﷲ"‪ ،‬ﻭﺇﺫﺍ ﺴﺌل ﺃﺤﺩ "ﻫل ﺍﻟﺸﻤﺱ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺸﻤﺱ ﻓﻲ ﺍﻟﻤﺭﺁﺓ‬

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 ‫ﺃﺧﻮﺍﻥ ﻣﻜﺮﻡ‬

‫ﻭﺍﺤﺩ؟" ﻓﺎﻟﺠﻭﺍﺏ "ﻨﻌﻡ‪ ،‬ﺇﻨﻬﻤﺎ ﻭﺍﺤﺩ ﺃﺼﻼ‪ ،‬ﺘﻅﻬﺭﺍﻥ ﻓﻲ ﻭﺠﻭﺩﻴﻥ ﻤﺨﺘﻠﻔﻴﻥ"‪ .‬ﺍﻟﻭﺠﻭﺩ‬
‫ﺍﻟﺤﻘﻴﻘﻲ ﻟﻠﺸﻤﺱ ﻓﻲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻤﺎ ﻤﺎ ﺍﻨﻌﻜﺱ ﻓﻲ ﺍﻟﻤﺭﺁﺓ ﻓﻬﻭ ﻟﻴﺱ ﺘﻠﻙ ﺍﻟﺸﻤﺱ‬
‫ﺍﻟﺤﻘﻴﻘﻴﺔ‪.‬‬
‫ﻭﺘﻨﺎﻭل ﺍﻟﺭﺍﻨﻴﺭﻱ ﺃﻴﻀﺎ ﻭﺒﺼﻭﺭﺓ ﻨﺎﻗﺩﺓ ﻤﺎ ﺘﺭﺩﺩ ﻋﻨﺩ ﺃﻟﺴﻨﺔ ﺍﻟﻤﺘﺼﻭﻓﻴﻥ ﻤﺜل‬
‫"ﺃﻨﺎ ﺍﷲ" ﻭ "ﺃﻨﺎ ﺍﻟﺤﻕ" ﺍﻟﺫﻱ ﻴﻌﻨﻲ ﺃﻥ ﺍﷲ ﻭﻤﺨﻠﻭﻗﻪ ﻗﺩ ﺍﺘﺤﺩﺍ ﻓﻲ ﺤﻘﻴﻘﺔ ﻭﺍﺤﺩﺓ‬
‫ﻭﻭﺠﻭﺩ ﻭﺍﺤﺩ‪ .‬ﺭﺃﻯ ﺍﻟﺭﺍﻨﻴﺭﻱ ﺃﻥ ﻤﺜل ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺘﺼﺩﺭ ﻤﻨﻬﻡ ﺒﻐﻴﺭ ﻋﻤﺩ ﻓﻲ‬
‫ﺤﺎﻟﺔ ﺍﻟﻐﻴﺒﻭﺒﺔ‪ .‬ﻫﺅﻻﺀ ﺍﻟﺫﻴﻥ ﻴﺠﺩﻭﻥ ﺃﻨﻔﺴﻬﻡ ﻓﻲ ﻤﺜل ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻻ ﻴﺭﻭﻥ ﺇﻻ ﺍﷲ‬
‫ﻭﻻ ﻴﻔﻜﺭﻭﻥ ﺇﻻ ﻓﻴﻪ ﻓﻴﺭﺩﺩﻭﻥ ﻋﻨﺩ ﺫﻟﻙ ﺍﻟﻜﻠﻤﺎﺕ "ﻫﻭ ﺍﷲ‪ ،‬ﻫﻭ ﺍﷲ‪ ،‬ﻫﻭ ﺍﷲ‪ "...‬ﺃﻭ‬
‫"ﻫﻭ ﺍﻟﺤﻕ‪ ،‬ﻫﻭ ﺍﻟﺤﻕ‪ ،‬ﻫﻭ ﺍﻟﺤﻕ‪ "...‬ﺍﻟﺘﻲ ﺘﺤﻭﻟﺕ ﺇﻟﻰ "ﺃﻨﺎ ﺍﻟﺤﻕ‪ ،‬ﺃﻨﺎ ﺍﻟﺤﻕ‪."...‬‬
‫ﻭﻟﻜﻥ ﻤﻊ ﺫﻟﻙ ﻨﺒﻪ ﺍﻟﺭﺍﻨﻴﺭﻱ ﺇﻟﻰ ﺃﻥ ﻭﺠﻭﺩ ﺍﷲ ﻟﻥ ﻴﺘﺤﻭل ﺇﻟﻰ ﻭﺠﻭﺩ ﺍﻟﻤﺨﻠﻭﻕ‪،‬‬
‫ﻭﻭﺠﻭﺩ ﺍﻟﻤﺨﻠﻭﻕ ﻟﻥ ﻴﺘﺤﻭل ﺇﻟﻰ ﻭﺠﻭﺩ ﺍﷲ ﺭﻏﻡ ﺃﻨﻪ "ﻓﻨﺎﺀ ﻓﻲ ﺍﷲ" ﺃﻭ "ﺒﻘﺎﺀ ﻓﻲ‬
‫ﺍﷲ"‪.‬‬
‫ﻴﺘﻀﺢ ﻤﻥ ﺫﻟﻙ ﻜﻠﻪ ﺃﻥ ﻜﺘﺎﺏ ﺤﺠﺔ ﺍﻟﺼﺩﻴﻕ ﻟﺩﻓﻊ ﺍﻟﺯﻨﺩﻴﻕ ﻴﺘﻨﺎﻭل ﻭﺠﻭﺩ ﺍﷲ‬
‫ﻭﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﺃﻭ ﺍﻟﻤﺨﻠﻭﻕ ﺍﻟﺫﻱ ﻴﺭﺍﻩ ﺍﻟﺒﺎﺤﺜﻭﻥ ﺃﻨﻪ ﺃﻫﻡ ﻤﺎ ﺭ ‪‬ﺩ ﻋﻠﻴﻪ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻋﻨﺩ‬
‫ﻫﺠﻭﻤﻪ ﻋﻠﻰ ﺍﻟﻭﺠﻭﺩﻴﻴﻥ‪.‬‬
‫ﻭﺃﻫﻡ ﻤﺎ ﻴﻼﺤﻅ ﻤﻥ ﺃﺴﻠﻭﺏ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻓﻲ ﺘﻨﺎﻭل ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺃﻨﻪ ﻭﺍﻗﻑ‬
‫ﺒﺈﺯﺍﺀ ﺁﺭﺍﺀ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻭﺍﻟﻤﺘﺼﻭﻓﻴﻥ‪ .‬ﻋﻠﻰ ﻫﺫﺍ ﻴﺭﻯ ﺒﻌﺽ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺃﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ‬
‫ﻤﻌﺘﺩل ﺍﻟﺭﺃﻱ ﺤﻴﺙ ﺃﻨﻪ ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ ﻴﺭﻓﺽ ﺁﺭﺍﺀ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﺃﻥ ﺍﻟﻜﻭﻥ ﺒﻭﺼﻔﻪ‬
‫ﻤﺨﻠﻭﻕ ﺍﷲ ﺍﻟﺫﻱ ﻟﻪ ﻭﺠﻭﺩ ﺭﻏﻡ ﺃﻥ ﻭﺠﻭﺩﻩ ﺩﻭﻥ ﻭﺠﻭﺩ ﺍﷲ‪ .‬ﺃﻜﺩ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻓﻲ ﺫﻟﻙ‬
‫ﺃﻥ ﺍﻟﻜﻭﻥ ﻻ ﻭﺠﻭﺩ ﻟﻪ ﺃﻭ ﺃﻥ ﻟﻪ ﻭﺠﻭﺩﺍ ﺇﻻ ﺃﻨﻪ ﻤﺠﺎﺯ ﺃﻭ ﻤﻅﻬﺭ ﺃﻭ ﻅل ﻟﻭﺠﻭﺩ‬
‫ﺍﷲ‪ 6.‬ﻭﺍﻟﺭﺍﻨﻴﺭﻱ ﻜﺎﻥ ﻴﻜ ﹼﻔﺭ ﻤﻥ ﻴﺯﻋﻡ ﺃﻥ ﻭﺠﻭﺩ ﺍﷲ ﻭﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﻭﺍﺤﺩ‪ ،‬ﻭﻴﺅﻜﺩ‬
‫ﻭﺠﻭﺩ ﺍﻟﻔﺭﻕ ﺍﻟﺠﻭﻫﺭﻱ ﺒﻴﻥ ﻭﺠﻭﺩ ﺍﷲ ﻭﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ‪ .‬ﺇﻨﻪ ﻓﻲ ﻫﺫﻩ ﺍﻟﻨﻘﻁﺔ ﻜﺎﻥ‬

‫‪6‬‬ ‫‪Kautsar Azhari Noer, Ibn al ‘Arabi; Wahdat al Wujud dalam Perdebatan (Jakarta:‬‬
‫‪Penerbit Paramadina, 1995), p. 47.‬‬

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 ‫ﲝﺚ ﻛﺘﺎﺏ "ﺣﺠﺔ ﺍﻟﺼﺪﻳﻖ ﻟﺪﻓﻊ ﺍﻟﺰﻧﺪﻳﻖ" ﻟﻠﺸﻴﺦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻧﲑﻱ‬

‫ﺍﻟﺭﺍﻨﻴﺭﻱ ﻋﻠﻰ ﺨﻼﻑ ﻤﻊ ﺍﺒﻥ ﻋﺭﺒﻲ ﺭﻏﻡ ﺃﻨﻪ ﻗﺩ ﺘﺸﺒ‪‬ﺙ ﺒﺒﻌﺽ ﺁﺭﺍﺌﻪ ﻓﻲ ﺘﺄﻴﻴﺩ‬
‫‪7‬‬
‫ﺭﺃﻴﻪ‪.‬‬
‫ﻥ ﺍﻟﻜﻭﻥ ﻤﺠﺎﺯ ﻟﻭﺠﻭﺩ ﺍﷲ ﺃﻭ‬
‫ﻭ ﺇﻥ ﺘﺄﻜﻴﺩ ﺍﻟﺭﺍﻨﻴﺭﻱ ﺘﺠﺎﻩ ﻓﻜﺭﺘﻪ ﺍﻟﺘﻲ ﺘﻘﻭل "ﺇ ‪‬‬
‫ﻤﻅﻬﺭ ﺃﻭ ﻅل ﻟﻪ" ﻴﺘﻨﺎﻏﻡ ﻤﻊ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺍﻟﻔﻴﻠﺴﻭﻑ ﺃﻓﻼﻁﻭﻥ ﺍﻟﺫﻱ ﺭﺃﻯ ﺃﻥ ﻫﺫﺍ‬
‫ﺍﻟﻜﻭﻥ ﻤﺠﺎﺯ ﻭﺃﻥ ﺍﻟﻭﺠﻭﺩ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻭ ﻓﻲ "ﻋﺎﻟﻡ ﺍﻟﻔﻜﺭﺓ"‪ .‬ﻤﺎ ﺘﺩﺭﻜﻪ ﺍﻟﺤﻭﺍﺱ ﻟﻴﺱ‬
‫ﺇﻻ "ﻤﻅﻬﺭﺍ" ﻤﻥ ﺍﻟﻔﻜﺭﺓ ﻭﻟﻴﺱ ﻭﺠﻭﺩﺍ ﺤﻘﻴﻘﻴﺎ‪ .‬ﻭﻫﺫﺍ ﻴﺨﺘﻠﻑ ﻋﻥ ﺍﺒﻥ ﻋﺭﺒﻲ ﺍﻟﺫﻱ‬
‫ﺭﺃﻯ ﺃﻥ ﺍﷲ ﺨﺎﻟﻕ ﺍﻷﺸﻴﺎﺀ ﺍﻟﺘﻲ ﻫﻭ ﺤﻘﻴﻘﺘﻬﺎ‪ ،‬ﻜﻤﺎ ﺠﺎﺀ ﻓﻲ ﻗﻭﻟﻪ "ﺴﺒﺤﺎﻥ ﻤﻥ ﺨﻠﻕ‬
‫ﺍﻷﺸﻴﺎﺀ ﻭﻫﻭ ﻋﻴﻨﻬﺎ"‪.‬‬
‫ﻜﺎﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ ﻤﻊ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻓﻲ ﻗﻭﻟﻬﻡ ﺇﻥ ﺍﻟﺫﻴﻥ ﻴﺯﻋﻤﻭﻥ ﺃﻥ ﻭﺠﻭﺩ‬
‫ﻥ ﻏ ‪‬ﻴﺭ ﺭﺃﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ ,‬ﻭﻗﺎل ﺇﻥ ﻭﺠﻭﺩ ﺍﷲ‬
‫ﺍﷲ ﻭﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﻭﺍﺤﺩ ﻜﻔﺭﻭﺍ‪ .‬ﻭﻟﻜ ‪‬‬
‫ﻭﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﻻ ﻴﺘﻔﺭﻗﺎﻥ ﻜﻤﺎ ﻻ ﻴﺘﺤﺩﺍﻥ ﻤﻤﺎ ﻴﻌﻨﻲ ﺃﻥ ﺍﻟﺤﻕ )ﺍﷲ( ﻭﺍﻟﻜﻭﻥ ﻭﺍﺤﺩ‪.‬‬
‫ﻭﺒﻤﺎ ﺃﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻜﺎﻥ ﻴﺴﺘﻨﺩ ﺇﻟﻰ ﺁﺭﺍﺀ ﺍﺒﻥ ﻋﺭﺒﻲ ﻓﻜﺎﻨﺕ ﺁﺭﺍﺌﻪ ﻻ ﺘﺴﻠﻡ ﻤﻥ‬
‫ﺍﻻﻨﺘﻘﺎﺩﺍﺕ ﻨﻅﺭﺍ ﻷﻥ ﺁﺭﺍﺀ ﺍﺒﻥ ﻋﺭﺒﻲ ﻨﻔﺴﻬﺎ ﻜﺎﻨﺕ ﻤﺜﻴﺭﺓ ﻟﻠﺠﺩﺍل ﻭﻻ ﺘﺴﻠﻡ ﻤﻥ‬
‫ﺍﻻﻨﺘﻘﺎﺩﺍﺕ‪ .‬ﻫﻨﺎﻙ ﻤﻥ ﺃﻟﻘﻰ ﺇﻟﻰ ﺍﺒﻥ ﻋﺭﺒﻲ ﺘﻬﻤﺔ ﺒﺄﻨﻪ ﻴﺘﺒﻨﻰ ﻓﻜﺭﺓ ﻭﺤﺩﺓ ﺍﻟﻭﺠﻭﺩ‬
‫ﻭﻫﻨﺎﻙ ﻤﻥ ﻴﻘﻭﻡ ﺒﺘﺒﺭﺌﺘﻪ ﻤﻥ ﺫﻟﻙ ﺒﺤﺠﺔ ﺃﻥ ﻓﻜﺭﺓ ﺍﺒﻥ ﻋﺭﺒﻲ ﻋﻥ "ﺘﺠﻠﻲ" ﻴﺨﺘﻠﻑ‬
‫ﻋﻥ ﻓﻜﺭﺓ "ﺍﻨﺒﻌﺎﺙ"‪ .‬ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﻨﺒﻌﺎﺙ ﻜﺎﻥ ﻭﺠﻭﺩ "ﺍﻷﺤﺩ" ﻴﺒﻘﻰ ﻜﻤﺎ ﻫﻭ ﺜﻡ ﻴﻠﺩ‬
‫ﻤﻨﻪ "ﺍﻟﻌﻘل ﺍﻷﻭل" ﻭﻫﻜﺫﺍ‪ .‬ﺃﻤﺎ ﻓﻲ ﻓﻜﺭﺓ ﺍﻟﺘﺠﻠﻲ ﻓﺈﻥ ﺍﷲ ﺍﻷﺤﺩ ﻴﻜﻭﻥ ﻓﻲ ﻭﺠﻭﺩ‬
‫ﻴﺨﺘﻠﻑ ﻋﻥ ﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﻤﻤﺎ ﻴﺠﻌل ﺃﺴﻤﺎﺀ ﺍﷲ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺼﻔﺎﺘﻪ ﻗﺎﺒﻠﺔ ﻟﻠﻔﻬﻡ ﻟﺩﻯ‬
‫ﺍﻟﻤﺨﻠﻭﻕ‪.‬‬
‫ﻓﻲ ﻀﻭﺀ ﺫﻟﻙ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺇﻥ ﺍﺒﻥ ﻋﺭﺒﻲ ﻴﺘﺒﻨﻰ ﻓﻜﺭﺓ ﻭﺤﺩﺓ ﺍﻟﻭﺠﻭﺩ ﻜﻤﺎ ﻴﻤﻜﻥ‬
‫ﺍﻟﻘﻭل ﺇﻥ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻻ ﻴﺨﺎﻟﻑ ﺍﺒﻥ ﻋﺭﺒﻲ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ‪ .‬ﺇﻻ ﺃﻥ‬
‫ﺍﻟﺭﺍﻨﻴﺭﻱ ﻴﺨﺎﻟﻑ ﺤﻤﺯﺓ ﻓﻨﺸﻭﺭﻱ ﻓﻲ ﻭﺠﻭﺩ ﺍﻟﻜﻭﻥ ﺍﻟﺫﻱ ﻻ ﻴﻌﺘﺭﻑ ﺒﺄﻨﻪ "ﻤﻭﺠﻭﺩ"‬

‫‪7 A.E. Afifi, Filsafat Mistis Ibn ‘Arabi, translated by Syahrir Mawi (Jakarta: Gaya Media‬‬

‫‪Pratama, 1989), p. 13.‬‬

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 ‫ﺃﺧﻮﺍﻥ ﻣﻜﺮﻡ‬

‫ﺤﻘﻴﻘﻴﺎ‪ .‬ﻓﺎﻟﺴﺅﺍل ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﻁﺭﺡ ﻫﻨﺎ "ﺇﺫﺍ ﻜﺎﻥ ﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ‬
‫ﻭﺍﻟﻤﺘﺼﻭﻓﻴﻥ ﻻ ﻴﺭﺒﻭ ﻋﻠﻰ ﺍﻻﺨﺘﻼﻑ ﺍﻟﺘﻌﺒﻴﺭﻱ – ﻜﻤﺎ ﻴﺭﺍﻩ ﺍﻟﺭﺍﻨﻴﺭﻱ‪ -‬ﻓﻬل ﻴﻤﻜﻥ‬
‫ﺍﻟﻘﻭل ﺇﻥ ﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻭﺤﻤﺯﺓ ﻓﻨﺸﻭﺭﻱ ﻫﻭ ﺃﻴﻀﺎ ﺍﺨﺘﻼﻑ ﺘﻌﺒﻴﺭﻱ ﺃﻭ‬
‫ﺍﺨﺘﻼﻑ ﺠﻭﻫﺭﻱ؟"‬

‫ﻤﻼﺤﻅﺎﺕ‬
‫ﺇﻥ ﻜﺘﺎﺏ "ﺤﺠﺔ ﺍﻟﺼﺩﻴﻕ ﻟﺩﻓﻊ ﺍﻟﺯﻨﺩﻴﻕ"‪ ،‬ﺸﺄﻥ ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻜﺘﺏ ﻓﻲ ﻫﺫﺍ‬
‫ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻴﺘﻨﺎﻭل ﺤﻘﻴﻘﺔ ﺍﻟﻭﺠﻭﺩ ﻜﻤﺎ ﻴﺘﻨﺎﻭل ﻀﻤﻨﻴﺎ ﺩﻭﺭ ﻤﺅﻟﻔﻪ‪ .‬ﺃﻤﺎ ﻤﻥ ﺤﻴﺙ‬
‫ﻤﻀﻤﻭﻨﻪ ﻓﻴﺘﻤﺤﻭﺭ ﺍﻟﻜﺘﺎﺏ ﺤﻭل ﺍﻟﺭﺩ ﻋﻠﻰ ﺍﻟﻭﺠﻭﺩﻴﺔ ﻭﺍﻟﻭﻀﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺩﻴﻨﻲ‬
‫ﻭﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﺫﻱ ﺃﺤﺎﻁ ﺒﻭﻀﻌﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﻜﺘﺎﺏ ﺩﻴﻨﻴﺎ ﻜﺎﻥ ﺃﻡ ﺃﺩﺒﻴﺎ ﺇﻨﺘﺎﺝ ﺜﻘﺎﻓﻲ ﻭﻫﻭ ﻤﺤﺎﻁ ﺒﺤﺩﻭﺩ ﻤﻜﺎﻨﻴﺔ ﻭﺯﻤﺎﻨﻴﺔ‪.‬‬
‫ﻭﻜﺘﺎﺏ "ﺤﺠﺔ ﺍﻟﺼﺩﻴﻕ ﻟﺩﻓﻊ ﺍﻟﺯﻨﺩﻴﻕ" ﻓﻲ ﻀﻭﺀ ﻫﺫﻩ ﺍﻟﻤﺴﻠﻤﺎﺕ ﺇﻨﺘﺎﺝ ﺜﻘﺎﻓﻲ ﻴﺘﻨﺎﻭل‬
‫ﺍﻟﻔﻜﺭﺓ ﺍﻟﺴﺎﺌﺩﺓ ﻭﻗﺘﺌ ‪‬ﺫ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ‪ .‬ﻭﻴﻤﻜﻥ ﺍﺴﺘﻴﻌﺎﺒﻪ ﻤﺜل ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺘﻲ‬
‫ﺘﺘﻨﺎﻭل ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻤﻥ ﺨﻼل ﺘﺤﻠﻴل ﺍﻟﺭﻤﻭﺯ ﻭﺘﺤﻠﻴل ﺍﻟﺨﻁﺎﺏ ﻋﻤﺎ ﻭﺭﺩ ﻓﻴﻪ ﻤﻥ‬
‫ﺍﻷﻓﻜﺎﺭ ﻭﺍﻻﺘﺠﺎﻫﺎﺕ ﻭﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺘﻲ ﺘﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺤﻴﺎﺘﻪ ﺍﻟﻭﺍﻗﻌﻴﺔ‪.‬‬
‫ﻟﺫﻟﻙ ﻴﻤﻜﻥ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﻌﺎﺼﺭ ﻟﻪ ﺒﺄﻨﻬﺎ‬
‫ﻋﻤﻠﻴﺔ ﻴﺤﺎﻭل ﻓﻴﻬﺎ ﺍﻟﺭﺅﺴﺎﺀ – ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﺴﻠﻁﺎﻥ ﺍﺴﻜﻨﺩﺭ ﺍﻟﺜﺎﻨﻲ ﻭﻨﻭﺭ ﺍﻟﺩﻴﻥ‬
‫ﺍﻟﺭﺍﻨﻴﺭﻱ‪ -‬ﺃﻥ ﻴﺼﻨﻌﻭﺍ ﺩﻨﻴﺎﻫﻡ‪ .‬ﻭﺘﺘﻀﺢ ﻨﺘﻴﺠﺔ ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺍﻻﻨﻔﻌﺎﻟﻴﺔ‬
‫ﺒﻴﻥ ﺍﻟﺭﺍﻨﻴﺭﻱ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻷﺘﺸﻴﻬﻲ‪ .‬ﺒل ﺇﻥ ﺘﻘﺩﻴﺭ ﺍﻟﻤﺠﺘﻤﻊ ﻟﻪ ﻴﺩﻭﻡ ﺤﺘﻰ ﺍﻵﻥ ﻭﻟﻌل‬
‫ﺨﻴﺭ ﺩﻟﻴل ﻋﻠﻰ ﺫﻟﻙ ﺘﺴﻤﻴﺔ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺤﻜﻭﻤﻴﺔ ﻓﻲ ﺒﻨﺩﺍ ﺃﺘﺸﻴﻪ ﺒﺎﺴﻤﻪ‬
‫)ﺠﺎﻤﻌﺔ ﺍﻟﺭﺍﻨﻴﺭﻱ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺤﻜﻭﻤﻴﺔ(‪[] .‬‬

‫ﺍﻟﻤﺭﺍﺠﻊ‬
‫‪Afifi. A.E. Filsafat Mistik Ibnu ‘Arabi. Jakarta: Gaya Media Pratama,‬‬
‫‪1989.‬‬

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 ‫ﲝﺚ ﻛﺘﺎﺏ "ﺣﺠﺔ ﺍﻟﺼﺪﻳﻖ ﻟﺪﻓﻊ ﺍﻟﺰﻧﺪﻳﻖ" ﻟﻠﺸﻴﺦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻧﲑﻱ‬

Azhari Noer, Kautsar. Ibn ‘Arabi: Wahdatul Wujud dalam Perdebatan.

Jakarta: Penerbit Paramadina, 1995.
Corbin, Henry. Imajinasi Kreatif Sufisme Ibn ‘Arabi. translated by M.
Khozim. Yogyakarta: LKIS, 2002.
Daudy, Ahmad. Allah dan Manusia dalam Konsepsi Syeikh Nuruddin ar
Raniry. Jakarta: CV. Rajawali, 1993.
Naquib al Attas, Syed Muhammad, ar-Raniry and The Wujudiyyah of The
17th Century. Monographs of MBRAS Malaysia Printer Ltd, 1966.
Nasution, Harun. Filsafat dan Mistisisme dalam Islam. Jakarta: Penerbit
PT Bulan Bintang, 1983.
Waardenburg, J.D.J. Populair and Official Religion as a Problem in Islamic
Studies. New York, The Hague Paris: Mounton Publisher, 1979.

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