‫‪‬‬

‫ﹸﻣ ﹶﻘ ﱢﺪ ﹶﻣ ﹸﺔ ﹸ‬
‫ﺍﻟﻤ ﹶﺤ ﱢﻘﻖ‬

‫ﺍﻟﻤﻨ ﱠﹶﺰ ﹺﻩ ﺑﺬﺍﺗﻪ ﻋﻦ ﺇﺷﺎﺭﺓ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﺍﻟﻤﻘﺪﹼ ﺱ ﺑﺼﻔﺎﺗﻪ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﻓﻬﺎﻡ‪،‬‬ ‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹸ‬
‫ﻮﻫ ﱠﻴ ﹺﺔ ﻗﺒﻞ ﻛﻞ ﻣﻮﺟﻮﺩ‪ ،‬ﺍﻟﺒﺎﻗﻲ ﺑﺎﻟﻨﻌﻮﺕ ﺍﻟﺴﺮﻣﺪﻳﺔ ﺑﻌﺪ ﻛﻞ ﻣﺤﺪﻭﺩ‪ ،‬ﺍﻟﻠﻄﻴﻒ‬ ‫ﺍﻟﻤﺘﺼﻒ ﺑﹺ ﹸ‬
‫ﺎﻷ ﹸﻟ ﹺ‬
‫ﺍﻟﻤﺘﻜﺒﺮ ﺍ ﹼﻟﺬﻱ ﺃﺯﺍﺣﺖ ﺳﻄﻮﺍﺕ ﻛﺒﺮﻳﺎﺋﻪ‬ ‫ﹼ‬ ‫ﺍ ﹼﻟﺬﻱ ﻻ ﹸﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ﻭﻫﻮ ﹸﻳﺪﺭﻙ ﺍﻷﺑﺼﺎﺭ‪،‬‬
‫ﺎﺳ ﹺﺔ ﺍﻟﻤﻜﺎﻥ‪،‬‬
‫ﺍﻷﻓﻜﺎﺭ‪ ،‬ﺍﻟﻘﺪﻳﻢ ﺍ ﹼﻟﺬﻱ ﺗﻌﺎﻟﻰ ﻋﻦ ﹸﻣ ﹶﻤﺎ ﹶﺛ ﹶﻠ ﹺﺔ ﺍﻟﺤﺪﺛﺎﻥ‪ ،‬ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬ￯ ﹶﺗﻨ ﱠﹶﺰ ﹶﻩ ﻋﻦ ﹸﻣ ﹶﻤ ﱠ‬
‫ﺍﻟﻤﺘﻌﺎﻟﻲ ﻋﻦ ﹸﻣﻀﺎﻫﺎﺓ ﺍﻷﺟﺴﺎﻡ ﻭﻣﺸﺎﺑﻬﺔ ﺍﻷﻧﺎﻡ‪ ،‬ﺍﻟﻘﺎﺩﺭ ﺍ ﹼﻟﺬﻱ ﻻ ﹸﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺘﻜﻴﻴﻒ‪ ،‬ﺍﻟﻘﺎﻫﺮ‬
‫ﺍ ﹼﻟﺬﻱ ﻻ ﹸﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ‪ ،‬ﺍﻟﻌﻠﻴﻢ ﺍ ﹼﻟﺬﻱ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﻋ ﹼﻠﻤﻪ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺍﻟﺤﻜﻴﻢ ﺍ ﹼﻟﺬﻱ ﹼﻧﺰﻝ‬
‫ﺍﻟﻘﺮﺁﻥ ﺷﻔﺎﺀ ﻟﻸﺭﻭﺍﺡ ﻭﺍﻷﺑﺪﺍﻥ‪..‬‬

‫ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺍﻟﻤﺒﻌﻮﺙ ﺇﻟﻰ ﺧﻠﻴﻘﺘﻪ‪ ،‬ﺍﻟﺪﹼ ﺍﻋﻲ ﺇﻟﻰ ﺍﻟﺤﻖﹼ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﹼ‬
‫ﹼ‬ ‫ﻭﺍﻟﺼﻼﺓ‬
‫ﹼ‬
‫ﺍﻟﻄﻴﺒﻴﻦ ﺍﻟﻄﺎﻫﺮﻳﻦ ﺃﺟﻤﻌﻴﻦ‪.‬‬
‫ﻭﻃﺮﻳﻘﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﹼ‬
‫ﻭﺑﻌﺪ‪:‬‬

‫ﻟﻤﺎ ﻛﺎﻥ ﺍﻟ ﹼﻨﻮﺭ ﻻ ﻳﺠﺘﻤﻊ ﻣﻊ ﹼ‬

‫ﺍﻟﻈﻼﻡ‪ ،‬ﻭﺍﻟﺤﻖﹼ ﻣﻊ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﹶﻭﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹸﻳﻪ ﻣﻊ ﺍﻟ ﹼﺘﺠﺴﻴﻢ‪ ،‬ﻛﺎﻥ ﻟﺰﺍ ﹰﻣﺎ‬ ‫ﹼ‬
‫ﺍﻟﺴﻌﻲ ﻣﻦ ﹼﺃﻭﻝ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻜ ﱠﻠﻒ ﺍﻟﻄﺎﻟﺐ ﻟﻠﺤﻘﻴﻘﺔ ﺃﻥ ﻳﺴﻌﻰ ﺣﻴﺚ ﺍﻟ ﹼﻨﻮﺭ ﻭﺍﻟﺤﻖ ﹶﻭﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰﻳﻪ؛ ﻭﻫﺬﺍ ﹼ‬
‫‪٣‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‬ ‫‪٤‬‬

‫ﺍﻟﻤﺘﻮﻫﺞ‪ ،‬ﺍ ﹼﻟﺬﻱ ﻳﻌﻜﺲ ﺻﻔﺎﺀ ﺫﻟﻚ ﺍﻟﻤﻌﻴﻦ – ﻭﻫﻮ‬ ‫ﹼ‬ ‫ﺷﺮﻭﻃﻪ ﺗﻬﻴﺌﺔ ﺍﻟﻤﺸﻜﺎﺓ ﻟﻴﻨﺒﺜﻖ ﻣﻨﻬﺎ ﺍﻟﻨﻮﺭ‬
‫ﺍﻟﻘﻠﺐ – ﻭﺇﺫﺍ ﻣﺎ ﺗﻜﺪﹼ ﺭ ﺫﻟﻚ ﺍﻟﻤﻌﻴﻦ ﺑﹺﺪﹶ ﹶﺭ ﹺﻥ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﺠﺴﻴﻢ‪ ،‬ﻓﺄﻧﹼﻰ ﻳﺘﻮﻫﺞ ﻣﻨﻪ ﺍﻟﻨﻮﺭ؟؟‬

‫ﻭﻫﺎ ﻧﺤﻦ ﹸﻧﺴﺎﻫﻢ ﻓﻲ ﺗﺴﻬﻴﻞ ﻫﺬﺍ ﺍﻟﺴﻌﻲ ﻭﺗﺬﻟﻴﻠﻪ ﺑﻮﺿﻊ ﻣﻘﺪﻣﺔ ﻧﻔﻴﺴﺔ ﻟﻜﺘﺎﺏ »ﻣﺠﺎﻟﺲ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ«‪ ،‬ﻧﺬﻛﺮ ﻓﻴﻬﺎ ﻣﺒﺤﺜﻴﻦ ﹸﻣ ﹺﻬ ﱠﻤ ﹾﻴ ﹺﻦ ﻳﺘﻌ ﹼﻠﻘﺎﻥ ﻓﻲ‬
‫ﹼ‬ ‫ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ‬
‫ﻣﻮﺿﻮﻉ ﺍﻟﻜﺘﺎﺏ‪:‬‬

‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪،‬‬
‫ﹼ‬ ‫ﻫﻴﻦ ﷲﹺ ﺗﻌﺎﻟﻰ ﻋﻦ‬ ‫ﺍﻷﻭﻝ‪ :‬ﻓﻲ ﺑﻴﺎﻥ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺤﻖ ﹺﻣ ﹶﻦ ﹸ‬
‫ﺍﻟﻤﻨﹶﺰﱢ ﹶ‬
‫ﻭﺍﻟﻤﺸﺒﻬﺔ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ‪.‬‬
‫ﹼ‬ ‫ﺍﻟﻤﺠﺴﻤﺔ‬
‫ﹼ‬ ‫ﻭﻋﻘﻴﺪﺓ‬

‫ﻭﺍﻟﺜﹼﺎﻧﻲ‪ :‬ﻓﻲ ﺑﻴﺎﻥ ﺗﻌﺮﻳﻒ ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻦ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‪.‬‬
‫ﹼ‬
‫ﻴﻦ‪ ،‬ﹶﻭ ﹶﺃ ﹾﻥ ﹶﻳ ﹾﺠ ﹶﻌ ﹶﻠ ﹸﻪ ﹶﺧ ﹾﻴ ﹰﺮﺍ ﹶﻟﻨﹶﺎ ﹺﻓﻲ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻭ ﹸﺫ ﹾﺧ ﹰﺮﺍ‬
‫ﺍﻟﻤ ﹾﺆ ﹺﻣﻨﹺ ﹶ‬ ‫ﺃﺭﺟﻮ ﹺﻣﻦ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﹶﺃ ﹾﻥ ﹶﻳ ﹾﻨ ﹶﻔ ﹶﻊ ﺑﹺ ﹺﻪ ﹸ‬
‫ﺍﻷ ﹾﺧ ﹶﻮ ﹶﺓ ﹸ‬
‫ﺍﻵﺧ ﹶﺮ ﹺﺓ‪.‬‬
‫ﹺﻓﻲ ﹺ‬

‫ﷲ ﹶﻭﻟﹺ ﱡﻲ ﺍﻟ ﱠﺘ ﹾﻮ ﹺﻓ ﹸ‬
‫ﻴﻖ‪.‬‬ ‫ﹶﻭﺍ ﹸ‬

‫ﺍﻟﺸﻴﺦ ﺑﺎﺳﻢ ﻣﻜﺪﺍﺵ‬

 ‫ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬

‫ﻫﻮ ﺟﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺣﻤﺎﺩﻱ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻨﻀﺮ ﺍﺑﻦ‬
‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻟﻔﻘﻴﻪ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ‪ ،‬ﺍﺑﻦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺍﺑﻦ‬
‫ﺍﻟﻘ ﹶﺮ ﹺﺷ ﱡﻲ‪ ،‬ﺍﻟ ﱠﺘ ﹾﻴ ﹺﻤ ﱡﻲ‪ ،‬ﺍﻟ ﹶﺒ ﹾﻜ ﹺﺮ ﱡﻱ‪ ،‬ﺍﻟ ﹶﺒﻐﹾ ﺪﹶ ﹺﺍﺩ ﱡﻱ‪ ،‬ﺍﻟﻤﻔﺴﺮ‪،‬‬
‫ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺑﻲ ﻗﺤﺎﻓﺔ‪ ،‬ﹸ‬
‫ﺍﻟﺤﺎﻓﻆ‪ ،‬ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺍﻟﻮﺍﻋﻆ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﻟﻤﺆﺭﺥ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺠﻮﺯﻱ)‪.(١‬‬

‫ﺷﻴﻮﺧﻪ‪:‬‬

‫ﻮﺥ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺑﺴﺒﺐ ﹸﻋ ﹸﻠ ﱢﻮ ﹺﻫ ﱠﻤﺘﹺ ﹺﻪ ﻓﻲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﺫ ﺇﻧﹼﻪ ﻟﻢ ﻳﻜﻦ ﻳﻘﻨﻊ ﺑﻌﻠﻢ‬ ‫ﹶﻛ ﹸﺜ ﹶﺮ ﹾﺕ ﹸﺷ ﹸﻴ ﹸ‬
‫ﺃﺳﻤﻊ ﺍﻟﻔﻘ ﹶﻪ‬
‫ﹸ‬ ‫ﻛﻨﺖ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺑﻞ ﹸ‬‫ﹴ‬ ‫ﺩﻭﻥ ﻋﻠﻢ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﻫﻮ ﻋﻦ ﻧﻔﺴﻪ‪» :‬ﻭﻟﻢ ﺃﻗﻨﻊ ﺑﹺ ﹶﻔ ﱟﻦ‬
‫ﻗﺮﺃﺕ ﺍﻟ ﱡﻠ ﹶﻐ ﹶﺔ‪ ،‬ﻭﻟﻢ ﺃﺗﺮﻙ ﺃﺣﺪﹰ ﺍ ﻣﻤﻦ ﻳﺮﻭﻱ ﻭﻳﻌﻆ‪ ،‬ﻭﻻ‬
‫ﺍﻟﺰ ﱠﻫﺎ ﹶﺩ؛ ﹸﺛ ﱠﻢ ﹸ‬
‫ـﻊ ﱡ‬ ‫ﻭﺍﻟﺤﺪﻳﺚ‪ ،‬ﹶ‬
‫ﻭﺃ ﱠﺗﺒﹺ ﹸ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻭﺍﻟﻮﻋﻆ‬
‫ﻏﺮﻳ ﹰﺒﺎ ﻳﻘﺪﻡ ﹼﺇﻻ ﻭﺃﺣﻀﺮﻩ‪ ،‬ﹶﻭ ﹶﺃ ﹶﺗ ﹶﺨ ﱠﻴ ﹸﺮ ﺍﻟﻔﻀﺎﺋﻞ«)‪.(٢‬‬

‫ﻭﻗﺪ ﺃ ﹼﻟﻒ ﻓﻲ ﺷﻴﻮﺧﻪ ﺍ ﹼﻟﺬﻳﻦ ﻳﺮﺑﻮ ﻋﺪﺩﻫﻢ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﻴﻦ ﹶﻣﺸﹾ ﹶﻴ ﹶﺨ ﹰﺔ ﻓﻲ ﺟﺰﺋﻴﻦ)‪ ،(٣‬ﻣﻨﻬﻢ‪:‬‬
‫ﺍﻟﺤ ﹶﺼ ﹾﻴﻦ‪ -٢ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺒﺎﺭﻉ‪ -٣ ،‬ﻭﻋﻠﻲ ﺑﻦ‬
‫‪ -١‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﹸ‬

‫)‪ (١‬ﺍﻧﻈﺮ ﺗﺮﺟﻤﺘﻪ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ )‪.(١١٠٠/١٢‬‬

‫)‪ (٢‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ )ﺹ‪.(٥٠٤ – ٥٠٣/‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ .(٣٦٦/٢١‬ﻭﻗﺪ ﹸﻃﺒﹺ ﹶﻊ ﻓﻲ ﺩﺍﺭ ﺍﻟﻐﺮﺏ ‪ -‬ﺑﻴﺮﻭﺕ‪.‬‬

‫‪٥‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬ ‫‪٦‬‬

‫ﺍﻟﺴﻌﺎﺩﺍﺕ ﺃﺣﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻤﺘﻮﻛﻠﻲ‪ -٥ ،‬ﻭﺃﺑﻮ ﺳﻌﺪ‬ ‫ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺪﹼ ﹾﻳﻨ ﹶﹶﻮ ﹺﺭﻱ‪ -٤ ،‬ﻭﺃﺑﻮ ﱠ‬
‫ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺻﺎﻟﺢ ﺍﻟﻤﺆ ﱢﺫﻥ‪ -٦ ،‬ﻭﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺍﺑﻦ ﱠ‬
‫ﺍﻟﺰ ﹸﺍﻏﻮﻧﻲ ﺍﻟﻔﻘﻴﻪ‪ -٧ ،‬ﻭﻫﺒﺔ ﺍﷲ ﺑﻦ‬
‫ﱠ‬
‫ﺍﻟﻄ ﹶﺒﺮ ﺍﻟﺤﺮﻳﺮﻱ‪ -٨ ،‬ﻭﺃﺑﻮ ﻏﺎﻟﺐ ﺍﺑﻦ ﺍﻟ ﹶﺒ ﱠﻨﺎﺀ‪ ،‬ﻭﺃﺧﻮﻩ‪ :‬ﻳﺤﻴﻰ ﺍﺑﻦ ﺍﻟﺒﻨﺎﺀ‪ -٩ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ‬
‫ﺎﻭ ﹾﺭ ﹺﺩﻱ‪ -١١ ،‬ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬ ‫ﺍﻟﻤ ﹾﺰ ﹶﺭ ﹺﻓﻲ‪ -١٠ ،‬ﻭﺃﺑﻮ ﻏﺎﻟﺐ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻦ ﹶ‬
‫ﺍﻟﻤ ﹶ‬ ‫ﺍﺑﻦ ﺍﻟﺤﺴﻴﻦ ﹶ‬
‫ﺍﻟﺮﺍ ﹺﻭﻱ ﺍﻷﺻﺒﻬﺎﻧﻲ‪ -١٢ ،‬ﻭﺍﻟﺨﻄﻴﺐ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﱠ‬
‫ﺍﻟﺴ ﹶﻤ ﹾﺮ ﹶﻗ ﹾﻨ ﹺﺪﻱ‪ -١٤ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ‬
‫ﺍﻟﺒﺎﻗﻲ ﺍﻷﻧﺼﺎﺭﻱ‪ -١٣ ،‬ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺍﺑﻦ ﱠ‬
‫ﺑﻦ ﺍﻟﻤﻮﺣﺪ‪ -١٥ ،‬ﻭﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺑﻦ ﺧﻴﺮﻭﻥ‪ -١٦ ،‬ﻭﺃﺑﻮ ﺳﻌﺪ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺰﻭﺯﻧﻲ‪،‬‬
‫‪ -١٧‬ﻭﺃﺑﻮ ﺳﻌﺪ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺤﺎﻓﻆ‪ -١٨ ،‬ﻭﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ‬
‫ـﺠ ﹺ‬
‫ﻠـﻲ‪ -٢٠ ،‬ﻭﺃﺑـﻮ ﻣﻨﺼــﻮﺭ ﻋﺒﺪ‬ ‫ﺍﻟﻤ ﹾ‬
‫ﺍﻷﻧﻤﺎﻃﻲ‪ -١٩ ،‬ﻭﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺃﺣـﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﹸ‬
‫ﺍﻟﺴ ﹾﺠ ﹺﺰﻱ‪ -٢٢ ،‬ﻭﺍ ﹾﺑﻦ ﺍﻟ ﹶﺒ ﱢﻄﻲ)‪.(١‬‬
‫ﺖ ﱠ‬ ‫ﺍﻟﻮ ﹾﻗ ﹺ‬
‫ﺍﻟﺮﺣـﻤﻦ ﺑﻦ ﺯﺭﻳــــﻖ ﺍﻟ ﹶﻘ ﱠﺰﺍﺯ‪ -٢١ ،‬ﻭﺃﺑﻮ ﹶ‬

‫ﺗﻼﻣﻴﺬﻩ‪:‬‬
‫ﻟﻪ ﺗﻼﻣﻴﺬ ﻛﺜﻴﺮﻭﻥ ﻣﻨﻬﻢ‪ -١ :‬ﻭﻟﺪﻩ ﻣﺤﻴﻲ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ‪ -٢ ،‬ﻭﻳﻮﺳﻒ ﺑﻦ ﻗﺰﻏﻠﻲ‬
‫ﺍﻟﺤﻨﻔﻲ ﺳﺒﻄﻪ‪ -٣ ،‬ﻭﺍﻟﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﻐﻨﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺳﺮﻭﺭ ﺍﻟﻤﻘﺪﺳﻲ‪،‬‬
‫‪ -٤‬ﻭﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻳﺤﻴﻰ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺪﱡ ﹶﺑ ﹾﻴﺜﹺﻲ‪ -٥ ،‬ﻭﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻤﻘﺪﺳﻲ‪،‬‬
‫‪ -٦‬ﻭﻣﻮ ﹼﻓﻖ ﺍﻟﺪﹼ ﻳﻦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ‪ -٧ ،‬ﻭﺍﺑﻦ ﺍﻟ ﹼﻨﺠﺎﺭ‪ .‬ﹶﻭ ﹶﺧ ﹾﻠ ﹲﻖ ﺳﻮﺍﻫﻢ)‪.(٢‬‬

‫ﺛﻨﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻴﻪ‪:‬‬

‫ﺃﺛﻨﻰ ﻋﻠﻴﻪ ﻭﺷﻬﺪ ﺑﻔﻀﻠﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻫﺬﻩ ﺑﻌﺾ ﻣﻦ ﺃﻗﻮﺍﻟﻬﻢ‪:‬‬

‫‪ -١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻨﺒﻠﻲ ﺍﺑﻦ ﹸﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ )ﺕ‪٦٢٠/‬ﻫـ(‪» :‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺇﹺ ﹸ‬

‫ﻣﺎﻡ ﺃﻫﻞ‬
‫ﹴ‬
‫ﻓﻨﻮﻥ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺻﺎﺣﺐ‬
‫ﹶ‬ ‫ﹶ‬
‫ﺗﺼﺎﻧﻴﻒ ﺣﺴﻨ ﹰﺔ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻋﺼﺮﻩ ﻓﻲ ﺍﻟﻮﻋﻆ‪ ،‬ﹶﻭ ﹶﺻ ﱠﻨ ﹶ‬
‫ﻒ ﻓﻲ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ )‪.(١١٠٠/١٢‬‬

‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(١١٠١/١٢‬‬
‫‪٧‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬

‫ﹰ‬
‫ﺣﺎﻓﻈﺎ ﻟﻠﺤﺪﻳﺚ«)‪.(١‬‬ ‫ﱢﻒ ﹺﻓﻲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭ ﹸﻳﺪﹶ ﱢﺭ ﹸ‬
‫ﺱ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﹸﻳ ﹶﺼﻨ ﹸ‬

‫‪ -٢‬ﻭﻗـﺎﻝ ﻣﻮﻓﻖ ﺍﻟﺪﻳـﻦ ﻋﺒـﺪ ﺍﻟﻠﻄﻴـﻒ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪٦٢٩/‬ﻫـ(‪» :‬ﻛـﺎﻥ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‬
‫ﻟﻄﻴﻒ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﺣﻠﻮ ﺍﻟﺸﻤﺎﺋﻞ‪ ،‬ﺭﺧﻴﻢ ﺍﻟﻨﻐﻤﺔ‪ ،‬ﻣﻮﺯﻭﻥ ﺍﻟﺤﺮﻛﺎﺕ ﻭﺍﻟﻨﻐﻤﺎﺕ‪ ،‬ﻟﺬﻳﺬ‬
‫ﺍﻟﻤﻔﺎﻛﻬﺔ‪ ،‬ﻳﺤﻀﺮ ﻣﺠﻠﺴﻪ ﻣﺌﺔ ﺃﻟﻒ ﺃﻭ ﻳﺰﻳﺪﻭﻥ‪ ،‬ﻻ ﻳﻀﻴﻊ ﻣﻦ ﺯﻣﺎﻧﻪ ﺷﻴﺌﹰﺎ‪ ،‬ﻳﻜﺘﺐ ﻓﻲ ﺍﻟﻴﻮﻡ‬
‫ﺃﺭﺑﻌﺔ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﻟﻪ ﻛﻞ ﺳﻨﺔ ﻣﻦ ﻛﺘﺎﺑﺘﻪ ﻣﺎ ﺑﻴﻦ ﺧﻤﺴﻴﻦ ﻣﺠﻠﺪﹰ ﺍ ﺇﻟﻰ ﺳﺘﻴﻦ‪ ،‬ﻭﻟﻪ ﻓﻲ ﻛﻞ‬
‫ﻋﻠﻢ ﻣﺸﺎﺭﻛﺔ‪ ،‬ﻟﻜ ﹼﻨﻪ ﻛﺎﻥ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ ﻣﻦ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺍﻟﺤ ﹼﻔﺎﻅ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺍﻟﺴﺠﻊ ﺍﻟﻮﻋﻈﻲ ﻓﻠﻪ ﻓﻴﻪ ﻣﻠﻜﺔ ﻗﻮﻳﺔ‪ ،‬ﺇﻥ ﺍﺭﺗﺠﻞ ﺃﺟﺎ ﹶﺩ‪،‬‬ ‫ﺍﻟﻤﺘﻮﺳﻌﻴﻦ‪ ،‬ﻭﻟﺪﻳﻪ ﻓﻘﻪ ﹴ‬
‫ﻛﺎﻑ‪ ،‬ﻭﺃﻣﺎ ﹼ‬ ‫ﹼ‬ ‫ﻣﻦ‬
‫ﺃﺑﺪﻉ«)‪.(٢‬‬
‫ﻭﺇﻥ ﺭﻭ￯ ﹶ‬

‫‪ -٣‬ﻭﻗﺎﻝ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺳﺒﻂ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺃﺑﻮ ﺍﻟﻤﻈﻔﺮ )ﺕ‪٦٥٤/‬ﻫـ(‪» :‬ﻛﺎﻥ ﺯﺍﻫﺪﹰ ﺍ ﻓﻲ‬
‫ﻗﻂ‪ ،‬ﻭﻻ ﻟﻌﺐ ﻣﻊ ﹶﺻﺒﹺ ﱟﻲ‪ ،‬ﻭﻻ ﺃﻛﻞ ﻣﻦ ﹴ‬
‫ﺟﻬﺔ ﻻ ﹶﻳ ﹶﺘ ﹶﻴ ﱠﻘ ﹸﻦ‬ ‫ﺍﻟﺪﹼ ﻧﻴﺎ‪ ،‬ﹸﻣ ﹶﺘ ﹶﻘ ﱢﻠ ﹰﻼ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﹶﻣ ﹶ‬
‫ﺎﺯ ﹶﺡ ﺃﺣﺪﹰ ﺍ ﹼ‬
‫ﺣ ﹼﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﺯﺍﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﺳﻠﻮﺏ ﺇﻟﻰ ﺃﻥ ﺗﻮ ﹼﻓﺎﻩ ﺍ ﹸ‬
‫ﷲ ﺗﻌﺎﻟﻰ«)‪.(٣‬‬

‫‪ -٤‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻟﺪﱡ ﹶﺑ ﹾﻴﺜﹺﻲ )ﺕ‪٦٣٧/‬ﻫـ( ﻓﻲ »ﺗﺎﺭﻳﺨﻪ«‪» :‬ﺷﻴﺨﻨﺎ ﺟﻤﺎﻝ‬
‫ﺍﻟﺪﻳﻦ ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻓﻲ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ ﻭﻏﻴﺮ‬
‫ﺍﻧﺘﻬﺖ ﻣﻌﺮﻓﺔ ﺍﻟﺤﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺻﺤﻴﺤﻪ ﻣﻦ ﺳﻘﻴﻤﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﹾ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺇﻟﻴﻪ‬
‫ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻛﻼ ﹰﻣﺎ‪ ،‬ﻭﺃﺗﻤﻬﻢ ﻧﻈﺎ ﹰﻣﺎ‪ ،‬ﻭﺃﻋﺬﺑﻬﻢ ﻟﺴﺎ ﹰﻧﺎ‪ ،‬ﻭﺃﺟﻮﺩﻫﻢ ﺑﻴﺎ ﹰﻧﺎ«)‪.(٤‬‬

‫‪ -٥‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﺍﻟﺒﺮﻣﻜﻲ ﺍﻹﺭﺑﻠﻲ )ﺕ‪٦٨١/‬ﻫـ(‪» :‬ﺇﻧﹼﻪ‬
‫ﹴ‬
‫ﻛﺜﻴﺮﺓ«‪.‬‬ ‫ﻒ ﻓﻲ ﹴ‬
‫ﻓﻨﻮﻥ‬ ‫ﻋﻼﻣﺔ ﻋﺼﺮﻩ‪ ،‬ﻭﺇﻣﺎﻡ ﻭﻗﺘﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻭﻓﻲ ﺻﻨﺎﻋﺔ ﺍﻟﻮﻋﻆ‪ ،‬ﹶﺻ ﱠﻨ ﹶ‬
‫ﻛﺎﻥ ﹼ‬
‫ﻓﺬﻛﺮ ﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ‪» :‬ﻭﺑﺎﻟﺠﻤﻠﺔ‪ ،‬ﻓﻜﺘﺒﻪ ﺗﻜﺎﺩ ﻻ ﹸﺗ ﹶﻌﺪﱡ ‪ ،‬ﻭﻛﺘﺐ ﺑﺨﻄﻪ ﺷﻴﺌﹰﺎ ﹰ‬
‫ﻛﺜﻴﺮﺍ‪ ،‬ﻭﺍﻟ ﹼﻨﺎﺱ‬
‫ﹸﻳﻐﺎﻟﻮﻥ ﻓﻲ ﺫﻟﻚ ﺣﺘﻰ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺇﻧﹼﻪ ﹸﺟﻤﻌﺖ ﺍﻟﻜﺮﺍﺭﻳﺲ ﺍﻟﺘﻲ ﻛﺘﺒﻬﺎ ﹶﻭ ﹸﺣ ﹺﺴ ﹶﺒ ﹾﺖ ﹸﻣﺪﱠ ﹶﺓ ﻋﻤﺮﻩ‪،‬‬

‫)‪ (١‬ﻧﻘﻠﻪ ﻋﻨﻪ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٣٨١/٢١‬‬

‫)‪ (٢‬ﻧﻘﻠﻪ ﻋﻨﻪ‪ :‬ﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ )‪.(٤٨٤/٢‬‬
‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.(٤٨٢ – ٤٨١/٢) ،‬‬
‫)‪ (٤‬ﻧﻘﻠﻪ ﻋﻨﻪ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٣٧٣/٢١‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬ ‫‪٨‬‬

‫ﻭﻗﺴﻤﺖ ﺍﻟﻜﺮﺍﺭﻳﺲ ﻋﻠﻰ ﺍﻟﻤﺪﺓ ﻓﻜﺎﻥ ﻣﺎ ﺧﺺ ﻛﻞ ﻳﻮﻡ ﺗﺴﻊ ﻛﺮﺍﺭﻳﺲ«)‪.(١‬‬

‫ﺭﺃﺳﺎ ﻓﻲ‬‫ﺍﻟﺬﻫﺒﻲ )ﺕ‪٧٤٨/‬ﻫـ( ﻋﻨﻪ‪» :‬ﻛﺎﻥ ﹰ‬ ‫‪ -٦‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺷﻤﺲ ﺍﻟﺪﹼ ﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﹼ‬
‫ﺑﺪﻳﻬﺎ‪ ،‬ﹶﻭ ﹸﻳ ﹾﺴ ﹺﻬ ﹸﺐ‪ ،‬ﹶﻭ ﹸﻳ ﹾﻌ ﹺﺠ ﹸﺐ‪ ،‬ﹶﻭ ﹸﻳ ﹾﻄ ﹺﺮ ﹸﺏ‪،‬‬
‫ﺍﻟﺘﺬﻛﻴﺮ ﺑﻼ ﹸﻣﺪﺍﻓﻌﺔ‪ ،‬ﻳﻘﻮﻝ ﺍﻟ ﹼﻨﻈﻢ ﺍﻟﺮﺍﺋﻖ‪ ،‬ﻭﺍﻟ ﹼﻨﺜﺮ ﺍﻟﻔﺎﺋﻖ ﹰ‬
‫ﹶﻭ ﹸﻳ ﹾﻄﻨﹺ ﹸﺐ‪ ،‬ﻟﻢ ﻳﺄﺕ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ ﻣﺜﻠﻪ‪ ،‬ﻓﻬﻮ ﺣﺎﻣﻞ ﻟﻮﺍﺀ ﺍﻟﻮﻋﻆ ﻭﺍﻟﻘﻴﻢ ﺑﻔﻨﻮﻧﻪ‪ ،‬ﻣﻊ ﺍﻟﺸﹼ ﻜﻞ‬
‫ﺑﺤﺮﺍ ﻓﻲ ﺍﻟ ﹼﺘﻔﺴﻴﺮ‪،‬‬
‫ﺍﻟﺴﻴﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﹰ‬
‫ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻟﻮﻗﻊ ﻓﻲ ﺍﻟ ﹼﻨﻔﻮﺱ‪ ،‬ﻭﺣﺴﻦ ﹼ‬
‫ﻭﺍﻟﺼﻮﺕ ﹼ‬ ‫ﺍﻟﺤﺴﻦ‪ ،‬ﹼ‬
‫ﻋﻠﻴﻤﺎ ﺑﺎﻹﺟﻤﺎﻉ‬ ‫ﺍﻟﺴﻴﺮ ﻭﺍﻟ ﹼﺘﺎﺭﻳﺦ‪ ،‬ﻣﻮﺻﻮ ﹰﻓﺎ ﺑﺤﺴﻦ ﺍﻟﺤﺪﻳﺚ ﻭﻣﻌﺮﻓﺔ ﻓﻨﻮﻧﻪ‪ ،‬ﹰ‬
‫ﻓﻘﻴﻬﺎ‪ ،‬ﹰ‬ ‫ﹼ‬
‫ﻋﻼﻣﺔ ﻓﻲ ﹼ‬
‫ﺍﻟﻄﺐ‪ ،‬ﺫﺍ ﺗﻔﻨﻦ‪ ،‬ﻭﻓﻬﻢ‪ ،‬ﻭﺫﻛﺎﺀ‪ ،‬ﻭﺣﻔﻆ‪ ،‬ﻭﺍﺳﺘﺤﻀﺎﺭ‪،‬‬ ‫ﺟﻴﺪ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﹼ‬ ‫ﻭﺍﻻﺧﺘﻼﻑ‪ ،‬ﹼ‬
‫ﻭﺇﻛﺒﺎﺏ ﻋﻠﻰ ﺍﻟﺠﻤﻊ ﻭﺍﻟ ﹼﺘﺼﻨﻴﻒ ﹶﻣ ﹶﻊ ﺍﻟ ﱠﺘ ﹶﺼ ﱡﻮ ﹺﻥ ﹶﻭﺍﻟ ﱠﺘ ﹶﺠ ﱡﻤﻞﹺ ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺸﹼ ﺎﺭﺓ‪ ،‬ﻭﺭﺷﺎﻗﺔ ﺍﻟﻌﺒﺎﺭﺓ‪،‬‬
‫ﹴ‬
‫ﻋﺮﻓﺖ‬
‫ﹸ‬ ‫ﻭﻟﻄﻒ ﺍﻟﺸﹼ ﻤﺎﺋﻞ‪ ،‬ﻭﺍﻷﻭﺻﺎﻑ ﺍﻟﺤﻤﻴﺪﺓ‪ ،‬ﻭﺍﻟﺤﺮﻣﺔ ﺍﻟﻮﺍﻓﺮﺓ ﻋﻨﺪ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ‪ ،‬ﻣﺎ‬
‫ﻒ ﹶﻣﺎ ﹶﺻ ﱠﻨ ﹶ‬
‫ﻒ«)‪.(٢‬‬ ‫ﺃﺣﺪﹰ ﺍ ﹶﺻ ﱠﻨ ﹶ‬

‫ﹺ‬
‫ﺃﻓﺮﺍﺩ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﹶﺑ ﹶﺮ ﹶﺯ ﻓﻲ‬ ‫‪ -٧‬ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻤﻔﺴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ )ﺕ‪٧٧٤/‬ﻫـ( ﻋﻨﻪ‪ :‬ﹶ‬
‫»ﺃ ﹶﺣﺪﹸ‬ ‫ﹼ‬
‫ﻧﺤﻮﺍ ﻣﻦ ﺛﻼﺛﻤﺎﺋﺔ‬ ‫ﻭﺍﻟﺼﻐﺎﺭ ﹰ‬‫ﻛﺜﻴ ﹴﺮ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺑﻬﺎ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺟﻤﻊ ﺍﻟﻤﺼ ﹼﻨﻔﺎﺕ ﺍﻟﻜﺒﺎﺭ ﹼ‬
‫ﹺ‬
‫ﺍﻟﻮﻋﻆ ﺍ ﹼﻟﺬﻱ ﻟﻢ ﹸﻳ ﹾﺴ ﹶﺒﻖﹾ ﺇﻟﻰ ﻣﺜﻠﻪ‪،‬‬ ‫ﻧﺤﻮﺍ ﹺﻣﻦ ﺃﻟﻔﻲ ﻣﺠﻠﺪﺓ‪ .‬ﹶﻭ ﹶﺗ ﹶﻔ ﱠﺮ ﹶﺩ ﺑﹺ ﹶﻔ ﱢﻦ‬
‫ﻣﺼ ﹼﻨﻒ‪ ،‬ﻭﻛﺘﺐ ﺑﻴﺪﻩ ﹰ‬
‫ﻭﻟﻢ ﻳﻠﺤﻖ ﺷﺄﻭﻩ ﻓﻴﻪ ﻭﻓﻲ ﻃﺮﻳﻘﺘﻪ ﻭﺷﻜﻠﻪ‪ ،‬ﻭﻓﻲ ﻓﺼﺎﺣﺘﻪ‪ ،‬ﻭﺑﻼﻏﺘﻪ‪ ،‬ﻭﻋﺬﻭﺑﺔ ﻛﻼﻣﻪ‪ ،‬ﻭﺣﻼﻭﺓ‬
‫ﺗﺮﺻﻴﻌﻪ‪ ،‬ﻭﻧﻔﻮﺫ ﻭﻋﻈﻪ‪ ،‬ﻭﻏﻮﺻﻪ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺒﺪﻳﻌﺔ‪ ،‬ﻭﺗﻘﺮﻳﺒﻪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻐﺮﻳﺒﺔ ﻓﻴﻤﺎ ﻳﺸﺎﻫﺪ‬
‫ﺍﻟﺤﺴﻴﺔ‪ ،‬ﺑﻌﺒﺎﺭﺓ ﻭﺟﻴﺰﺓ ﺳﺮﻳﻌﺔ ﺍﻟﻔﻬﻢ ﻭﺍﻹﺩﺭﺍﻙ‪ ،‬ﺑﺤﻴﺚ ﻳﺠﻤﻊ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﻜﺜﻴﺮﺓ‬
‫ﹼ‬ ‫ﻣﻦ ﺍﻷﻣﻮﺭ‬
‫ﻓﻲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﺴﻴﺮﺓ‪ .‬ﻫﺬﺍ؛ ﻭﻟﻪ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﻛ ﹼﻠﻬﺎ ﺍﻟﻴﺪ ﺍﻟﻄﻮﻟﻰ‪ ،‬ﻭﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﻓﻲ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ‬
‫ﹼ‬
‫ﻭﺍﻟﻄ ﹼﺐ‪،‬‬ ‫ﺍﻟﻌﻠﻮﻡ‪ :‬ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﺍﻟ ﹼﻨﻈﺮ ﻓﻲ ﺍﻟ ﹼﻨﺠﻮﻡ‪،‬‬
‫ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ«)‪.(٣‬‬

‫‪ -٨‬ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺭﺟﺐ )ﺕ‪٥٩٧/‬ﻫـ( ﻋﻨﻪ‪» :‬ﺍﻟﺤﺎﻓﻆ‪ ،‬ﺍﻟﻤﻔﺴﺮ‪ ،‬ﺍﻟﻔﻘﻴﻪ‪،‬‬

‫)‪ (١‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻧﺒﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻟﺰﻣﺎﻥ )‪.(١٤١ – ١٤٠/٣‬‬
‫)‪ (٢‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٣٦٧/٢١‬‬
‫)‪ (٣‬ﺍﺑﻦ ﻛﺜﻴﺮ‪ ،‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(٢٨/١٣‬‬
‫‪٩‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬

‫ﺍﻟﻮﺍﻋﻆ‪ ،‬ﺍﻷﺩﻳﺐ‪ ،‬ﺷﻴﺦ ﻭﻗﺘﻪ‪ ،‬ﻭﺇﻣﺎﻡ ﻋﺼﺮﻩ«)‪.(١‬‬

‫ﻋﻘﻴﺪﺗﻪ‪:‬‬
‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺤﻨﺒﻠﻲ ﺍ ﹼﻟﺬﻳﻦ ﻟﻢ ﺗﺘﻠﻮﺙ ﻋﻘﻴﺪﺗﻬﻢ ﺑﹺﺪﹶ ﹶﺭ ﹺﻥ‬ ‫ﹸ‬ ‫ﹸﻳ ﹶﻌﺪﱡ‬
‫ﺍﻟﻤﺠﺴﻤﺔ‬‫ﹼ‬ ‫ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﺠﺴﻴﻢ‪ ،‬ﻓﻘﺪ ﺃ ﹼﻟﻒ ﻛﺘﺎﺏ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ« ﺭ ﹼﺩ ﻓﻴﻪ ﻋﻠﻰ‬
‫ﺍﻟﺴﻠﻒ‬
‫ﺃﻥ ﻋﻘﻴﺪﺓ ﹼ‬‫ﺍ ﹼﻟﺬﻳﻦ ﻳﻨﺘﺴﺒﻮﻥ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻫﻮ ﻣﻨﻬﻢ ﺑﺮﺍﺀ‪ ،‬ﻭ ﹶﺑ ﱠﻴ ﹶﻦ ﻓﻴﻪ ﹼ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻣﻦ ﺍﻟﺠﻬﺔ ﻭﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺤﺪﹼ‬ ‫ﹼ‬ ‫ﻭﻋﻘﻴﺪﺓ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﹶﺗ ﹾﻨ ﹺﺰ ﹸﻳﻪ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ ﻭﺍﻷﺟﺴﺎﻡ)‪..(٢‬‬

‫ﺾ‪ ،‬ﻭﻻ‬ ‫»ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ‪ ،‬ﹶﺃ ﹾﻥ ﻧﻌﺘﻘﺪﹶ ﹶﺃ ﱠﻥ ﹶ‬

‫ﺫﺍﺕ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﻻ ﹶﺗ ﹶﺘ ﹶﺒ ﱠﻌ ﹸ‬ ‫ﹸ‬ ‫ﻭﻣﻤﺎ ﻗﺎﻟﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﻳﺤﻮﻳﻬﺎ ﻣﻜﺎﻥ‪ ،‬ﻭﻻ ﹸﺗﻮﺻﻒ ﺑﹺﺎﻟ ﱠﺘ ﹶﻐ ﱡﻴ ﹺﺮ ﻭﻻ ﺑﺎﻻﻧﺘﻘﺎﻝ«)‪.(٣‬‬

‫ﺃﻳﻀﺎ‪ :‬ﹸ‬
‫»ﻛ ﱡﻞ ﹶﻣ ﹾﻦ ﻫﻮ ﻓﻲ ﺟﻬﺔ ﻳﻜﻮﻥ ﹸﻣ ﹶﻘﺪﱠ ﹰﺭﺍ ﻣﺤﺪﻭ ﹰﺩﺍ ﻭﻫﻮ ﻳﺘﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻭﻗﺎﻝ ﹰ‬
‫ﺍﻟﺠﻬﺎﺕ ﻟﻠﺠﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ ﻷﻧﹼﻬﺎ ﺃﺟﺮﺍﻡ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺟﻬﺔ‪ ،‬ﻭﺍﻟﺠﻬﺔ ﻟﻴﺴﺖ ﻓﻲ ﺟﻬﺔ ﻭﺇﺫﺍ‬
‫ﻭﻳﻮﺿﺤﻪ ﹶﺃ ﱠﻥ ﺍﻟﻤﻜﺎﻥ ﹸﻳﺤﻴﻂ ﺑﹺ ﹶﻤ ﹾﻦ ﻓﻴﻪ ﻭﺍﻟﺨﺎﻟﻖ ﻻ‬
‫ﹼ‬ ‫ﺛﺒﺖ ﺑﻄﻼﻥ ﺍﻟﺠﻬﺔ ﺛﺒﺖ ﺑﻄﻼﻥ ﺍﻟﻤﻜﺎﻥ؛‬
‫ﻳﺤﻮﻳﻪ ﺷﻲﺀ ﻭﻻ ﺗﺤﺪﺙ ﻟﻪ ﺻﻔﺔ«)‪.(٤‬‬

‫ﻳﺮﺩ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻤﺠﺴﻤﺔ‪» :‬ﺍﻧﻈﺮ‬

‫ﻭﻗﺎﻝ ﻓﻲ »ﺍﻟﻤﻨﺘﻈﻢ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﻟﻤﻠﻮﻙ« ﻭﻫﻮ ﱡ‬

‫)‪ (١‬ﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ )‪.(٤٦١/٢‬‬

‫)‪ (٢‬ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺒﺠﻞ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ« ﻷﺑﻲ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﺍﻟﺤﻨﺒﻠﻲ‪» :‬ﻭﺃﻧﻜﺮ – ﺃﻱ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ – ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺑﺎﻟﺠﺴﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﹺ ﱠﻥ ﺍﻷﹶ ﹾﺳ ﹶﻤﺎ ﹶﺀ ﻣﺄﺧﻮﺫ ﹰﺓ‬
‫ﻭﺃﻫﻞ ﺍﻟ ﱡﻠﻐ ﹺﹶﺔ ﻭﺿﻌﻮﺍ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻠﻰ ﻛﻞ ﺫﻱ ﻃﻮﻝ ﻭﻋﺮﺽ ﻭﺳﻤﻚ ﻭﺗﺮﻛﻴﺐ‬ ‫ﹸ‬ ‫ﺑﺎﻟﺸﺮﻳﻌﺔ ﹶﻭﺍﻟ ﱡﻠﻐ ﹺﹶﺔ‪،‬‬
‫ﹺ‬
‫ﻭﺟ ﹺﻪ ﹶﻋ ﹾﻦ ﹶﻣ ﹾﻌﻨﹶﻰ‬
‫ﻭﺻﻮﺭﺓ ﻭﺗﺄﻟﻴﻒ‪ ،‬ﻭﺍﷲ‪ ‬ﺧﺎﺭﺝ ﻋﻦ ﺫﻟﻚ ﻛ ﹼﻠﻪ ﻓﻠﻢ ﹶﻳ ﹸﺠﺰﹾ ﺃﻥ ﹸﻳﺴﻤﻰ ﹺﺟﺴﻤﺎ ﻟﹺ ﹸﺨﺮ ﹺ‬
‫ﹸ‬ ‫ﹾ ﹰ‬ ‫ﹶ ﱠ‬
‫ﺍﻟﺸ ﹺﺮﻳ ﹶﻌ ﹺﺔ ﹶﺫﻟﹺ ﹶﻚ ﹶﻓ ﹶﺒ ﹶﻄ ﹶﻞ«‪ .‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺒﺠﻞ ﺃﺑﻲ ﻋﺒﺪ‬
‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳ ﹺﺠ ﹾﺊ ﻓﹺﻲ ﱠ‬
‫ﹺ‬
‫ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﻣﻄﺒﻮﻉ ﺑﺬﻳﻞ »ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ« ﻻﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ( )‪.(٢٩٨/٢‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ )ﺹ‪.(١٧٠/‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ )ﺹ‪.(١٣٦/‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬ ‫‪١٠‬‬

‫ﺇﻟﻰ ﺣﻤﺎﻗﺔ ﻫﺬﺍ ﺍﻟﺠﺎﻫﻞ‪ ،‬ﺃﻧﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺨﺎﻟﻖ ﻣﻮﺟﻮ ﹰﺩﺍ ﻻ ﻓﻲ ﺯﻣﺎﻥ ﻭﻻ ﻓﻲ ﻣﻜﺎﻥ ﹶﻭ ﹶﻧ ﹺﺴ ﹶﻲ‬
‫ﺫﻛﺮﺕ ﻫﺬﺍ ﻣﻦ ﺃﺷﻌﺎﺭﻩ ﻟﹺ ﹸﻴ ﹾﺴ ﹶﺘﺪﹶ ﱠﻝ ﺑﻬﺎ ﻋﻠﻰ ﻛﻔﺮﻩ‪ ،‬ﹶﻓ ﹶﻠ ﹶﻌﻨ ﹸﹶﻪ ﺍﷲﹸ«)‪.(١‬‬
‫ﹸ‬ ‫ﺃﻧﹼﻪ ﺃﻭﺟﺪﻫﻤﺎ؛ ﻭﺇﻧﹼﻤﺎ‬
‫»ﻋ ﹺﺠ ﹾﺒ ﹸﺖ ﹺﻣ ﹾﻦ ﺃﻗﻮﺍ ﹴﻡ ﻳﺪﹼ ﻋﻮﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﻤﻴﻠﻮﻥ ﺇﻟﻰ ﺍﻟ ﹼﺘﺸﺒﻴﻪ‬
‫ﻭﻗﺎﻝ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ«‪ :‬ﹶ‬
‫ﻷﻥ ﹶﻣ ﹾﻦ ﹶﺃ ﹶﻣ ﱠﺮ ﻣﺎ‬
‫ﺃﻣﺮﻭﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﹶﺳ ﹺﻠ ﹸﻤﻮﺍ‪ ،‬ﹼ‬ ‫ﺑﺤﻤﻠﻬﻢ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ‪ ،‬ﻓﻠﻮ ﺃﻧﹼﻬﻢ ﹼ‬
‫ﺗﻌﺮﺽ‪ ،‬ﻓﻤﺎ ﻗﺎﻝ ﺷﻴﺌﹰﺎ‪ ،‬ﻻ ﻟﻪ ﻭﻻ ﻋﻠﻴﻪ‪.‬‬‫ﺟﺎﺀ ﹶﻭ ﹶﻣ ﱠﺮ ﹺﻣ ﹾﻦ ﻏﻴﺮ ﺍﻋﺘﺮﺍﺽ ﻭﻻ ﹼ‬
‫ﻭﻟﻜﻦ ﺃﻗﻮﺍ ﹰﻣﺎ ﻗﺼﺮﺕ ﻋﻠﻮﻣﻬﻢ‪ ،‬ﻓﺮﺃﺕ ﹶﺃ ﱠﻥ ﹶﺣ ﹾﻤ ﹶﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻏﻴﺮ ﻇﺎﻫﺮﻩ ﻧﻮﻉ ﺗﻌﻄﻴﻞ‪،‬‬
‫ﻭﻟﻮ ﻓﻬﻤﻮﺍ ﺳﻌﺔ ﺍﻟ ﹼﻠﻐﺔ ﻟﻢ ﻳﻈ ﹼﻨﻮﺍ ﻫﺬﺍ‪ ،‬ﻭﻣﺎ ﻫﻢ ﺇﻻ ﺑﻤﺜﺎﺑﺔ ﻗﻮﻝ ﺍﻟﺤﺠﺎﺝ)‪ (٢‬ﻟﻜﺎﺗﺒﻪ ﻭﻗﺪ ﻣﺪﺣﺘﻪ‬
‫ﺍﻟﺨﻨﺴﺎﺀ‪ ،‬ﻓﻘﺎﻟﺖ‪:‬‬

‫ـــﺼﻰ ﹶﺩﺍﺋﹺ ﹶﻬـــﺎ ﹶﻓ ﹶﺸ ﹶﻔ ﹶ‬

‫ﺎﻫـﺎ‬ ‫ـﻊ ﹶﺃ ﹾﻗ ﹶ‬‫ﹶﺗـﺘ ﱠﹶـﺒ ﹶ‬ ‫ﻳﻀ ﹰﺔ‬‫ﺃﺭﺿﺎ ﹶﻣ ﹺﺮ ﹶ‬
‫ﹰ‬ ‫ﺎﺝ‬
‫ﺍﻟـﺤ ﱠﺠ ﹸ‬
‫ﹶ‬ ‫ﺇﹺ ﹶﺫﺍ ﹶﻫ ﹶﺒ ﹶ‬
‫ـﻂ‬
‫ــﻼ ﹲﻡ ﺇﹺ ﹶﺫﺍ ﹶﻫ ﱠ‬
‫ـﺰ ﺍﻟـ ﹶﻘـ ﹶﻨــﺎ ﹶﺓ ﹶﺷ ﹶﻔ ﹶ‬
‫ﺎﻫـﺎ‬ ‫ﹸﻏـ ﹶ‬ ‫ﺎﻝ ﺍ ﱠﻟ ﹺﺬﻱ ﺑﹺ ﹶﻬﺎ‬ ‫ﺎﻫﺎ ﹺﻣ ﹶﻦ ﺍﻟﺪﱠ ﹺﺍﺀ ﹸ‬
‫ﺍﻟﻌ ﹶﻀ ﹺ‬ ‫ﹶﺷ ﹶﻔ ﹶ‬

‫ﺃﺗﻤﺖ ﺍﻟﻘﺼﻴﺪﺓ‪ ،‬ﻗﺎﻝ ﻟﻜﺎﺗﺒﻪ‪ :‬ﺍﻗﻄﻊ ﻟﺴﺎﻧﻬﺎ! ﻓﺠﺎﺀ ﺫﺍﻙ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻤﻐﻔﻞ ﺑﺎﻟﻤﻮﺳﻰ‪،‬‬
‫ﻓﻠﻤﺎ ﹼ‬
‫ﺍﻟﺤﺠﺎﺝ ﻓﻘﺎﻟﺖ‪ :‬ﻛﺎﺩ ﻭﺍﷲﹺ‬
‫ﹼ‬ ‫ﻓﻘﺎﻟﺖ ﻟﻪ‪ :‬ﻭﻳﻠﻚ! ﺇﻧﻤﺎ ﻗﺎﻝ‪ :‬ﺃﺟﺰﻝ ﻟﻬﺎ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﺛﻢ ﺫﻫﺒﺖ ﺇﻟﻰ‬
‫ﻳﻘﻄﻊ ﹺﻣ ﹾﻘ ﹶﻮﻟﹺﻲ‪.‬‬
‫ﹸ‬
‫ﺍﻟﻈ ﹺ‬
‫ﺎﻫﺮ ﱠﻳﺔ)‪ (٣‬ﺍ ﹼﻟﺬﻳﻦ ﻟﻢ ﹸﻳ ﹶﺴ ﱢﻠ ﹸﻤﻮﺍ ﺑﺎﻟ ﹼﺘﺴﻠﻴﻢ‪ ،‬ﻓﺈﻧﹼﻪ ﻣﻦ ﻗﺮﺃ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻭﻟﻢ‬ ‫ﻓﻜﺬﻟﻚ ﱠ‬

‫)‪ (١‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺍﻟﻤﻨﺘﻈﻢ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﻟﻤﻠﻮﻙ )‪.(٢٧/١٦‬‬

‫ﺍﻟﺤﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺍﻟﺤﻜﻢ ﺑﻦ ﺃﺑﻲ ﻋﻘﻴﻞ ﺍﻟﺜﻘﻔﻲ )ﺕ‪٩٥/‬ﻫـ(‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ ﻓـﻲ »ﺳﻴﺮ‬ ‫ﹼ‬ ‫)‪ (٢‬ﻫﻮ‬
‫ﹶﺎﻥ ﹶﺫﺍ ﹶﺷﺠﺎﻋﹶﺔ‪،‬ﹴ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺎﻥ ﹶﻇ ﹸﻠ ﹾﻮ ﹰﻣﺎ‪ ،‬ﹶﺟ ﱠﺒ ﹰﺎﺭﺍ‪ ،‬ﻧﹶﺎﺻﺒﹺﻴﺎ‪ ،‬ﹶﺧﺒﹺ ﹾﻴ ﹰﺜﺎ‪ ،‬ﹶﺳ ﱠﻔﺎﻛﹰﺎ ﻟﻠﺪﱢ ﹶﻣﺎﺀ‪ ،‬ﹶﻭﻛ ﹶ‬
‫»ﻭﻛ ﹶ‬
‫ﹶ‬ ‫ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ« )‪ :(٣٤٤/٤‬ﹶ‬
‫ﹴ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﹺ‬
‫ﺎﺣﺔ‪ ،‬ﹶﻭ ﹶﺑ ﹶﻼﻏﹶﺔ‪ .«...‬ﻭﻫﻮ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨﱠﺒ ﱢﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬ ‫ﹶﻭﺇﹺ ﹾﻗﺪﹶ ﺍﻡ‪ ،‬ﹶﻭ ﹶﻣﻜ ﹴﹾﺮ‪ ،‬ﹶﻭ ﹶﺩ ﹶﻫﺎﺀ‪ ،‬ﹶﻭ ﹶﻓ ﹶﺼ ﹶ‬
‫ﻭﺳ ﹼﻠﻢ‪» :‬ﺇﹺ ﱠﻥ ﻓﹺــﻲ ﹶﺛ ﹺﻘﻴﻒ ﻛ ﱠﹶﺬﺍ ﹰﺑﺎ ﹶﻭ ﹸﻣﺒﹺ ﹰﻴﺮﺍ«‪ .‬ﻛﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٩٧١/٤‬ﺭﻗﻢ‪(٢٥٤٥/‬‬
‫ﻋـﻦ ﺃﺳﻤـﺎﺀ ﺑﻨﺖ ﺃﺑﻲ ﺑﻜﺮ‪ .‬ﻭﻣﻌﻨﻰ »ﺍﻟـﻤﺒﻴـﺮ«‪ :‬ﺃﻱ ﺍﻟﻤﺴﺮﻑ ﻓﻲ ﺇﻫﻼﻙ ﺍﻟﻨﺎﺱ ﻭﻗﺘﻠﻬﻢ‪ ،‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻛﺜﻴﺮ ﻓﻲ »ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﹼﻬﺎﻳﺔ« )‪» :(١٣/٩‬ﻭﺃ ﹼﻣﺎ »ﺍﻟـﻤﺒﻴـﺮ« ﻓﻬﻮ ﺍﻟﺤﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ‬
‫ﻧﺎﺻﺒﻴﺎ ﹸﻳﺒﻐﺾ ﻋﻠﻴﺎ ﻭﺷﻴﻌﺘﻪ ﻓﻲ ﻫﻮ￯ ﺁﻝ ﻣﺮﻭﺍﻥ ﺑﻨﻲ ﺃﻣﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﹶﺟ ﱠﺒ ﹰﺎﺭﺍ ﻋﻨﻴﺪﹰ ﺍ‪ ،‬ﹺﻣ ﹾﻘﺪﹶ ﺍ ﹰﻣﺎ ﻋﻠﻰ ﺳﻔﻚ‬
‫ﺍﻟﺪﹼ ﻣﺎﺀ ﺑﺄﺩﻧﻰ ﹸﺷ ﹾﺒ ﹶﻬ ﹴﺔ‪.‬‬
‫ﺍﻟﺴﻨ ﹺﱠﺔ ﻹﺛﺒﺎﺕ ﺍﻟﺘﹼﺠﺴﻴﻢ ﻭﺍﻟﺘﹼﺸﺒﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺃﺋﻤﺔ ﺍﻟ ﹼﻈﺎﻫﺮﻳﺔ‬ ‫ﺗﻤﺴﻜﻮﺍ ﺑﻈﺎﻫﺮ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﹶﻭ ﱡ‬ ‫)‪ (٣‬ﺃﻱ ﺍ ﹼﻟﺬﻳﻦ ﹼ‬
‫ﻛﺎﺑﻦ ﺣﺰﻡ‪ ،‬ﻓﺈﻧﹼﻪ ﻣﻦ ﺍﻟﻤﻨﺰﹼ ﻫﻴﻦ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺠﻬﺔ ﻭﺳﻴﺄﺗﻲ ﻛﻼﻣﻪ )ﺹ‪ (٣٥/‬ﻓﻲ ﺫﻟﻚ‪.‬‬
‫‪١١‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬

‫ﹶ‬
‫ﺍﻟﺴﻠﻒ)‪.(١‬‬ ‫ﹸﻳ ﹺﺰ ﹾﺩ ﻟﻢ ﺃ ﹸﻟ ﹾ‬
‫ـﻤ ﹸﻪ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﹼ‬
‫ﹶﻓ ﹶﺄ ﱠﻣﺎ ﹶﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﺤﺪﻳﺚ ﻳﻘﺘﻀﻲ ﻛﺬﺍ ﻭ ﹸﻳﺤﻤﻞ ﻋﻠﻰ ﻛﺬﺍ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ)‪ :(٢‬ﺍﺳﺘﻮ￯ ﻋﻠﻰ‬
‫ﺍﻟﺤﺲ ﻻ ﻣﻦ‬
‫ﹼ‬ ‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﹼ ﻧﻴﺎ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﻬﺬﻩ ﺯﻳﺎﺩﺓ ﻓﻬﻤﻬﺎ ﻗﺎﺋﻠﻬﺎ ﻣﻦ‬
‫ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﻳﻨﺰﻝ ﺇﻟﻰ ﱠ‬
‫ﺍﻟ ﹼﻨﻘﻞ‪.‬‬
‫ﻒ ﻛﺘﺎﺏ »ﺍﻟ ﹼﺘﻤﻬﻴﺪ«‪ ،‬ﻓﺬﻛﺮ ﻓﻴﻪ‬‫ﻭﻟﻘﺪ ﹶﻋ ﹺﺠ ﹾﺒ ﹸﺖ ﻟﺮﺟﻞ ﺃﻧﺪﻟﺴﻲ‪ ،‬ﹸﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ‪ ،‬ﹶﺻ ﱠﻨ ﹶ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻷﻧﹼﻪ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﹼ‬ ‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﹼ ﻧﻴﺎ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻫﺬﺍ ﹼ‬‫ﺣﺪﻳﺚ ﺍﻟ ﹼﻨﺰﻭﻝ ﺇﻟﻰ ﹼ‬
‫ﻛﻼﻡ ﺟﺎﻫﻞﹴ ﺑﻤﻌﺮﻓﺔ ﺍﷲ‪ ،(٤)‬ﹼ‬
‫ﻷﻥ ﻫﺬﺍ‬ ‫ﻟﻮﻻ ﺫﻟﻚ ﻟﻤﺎ ﻛﺎﻥ ﻟﻘﻮﻟﻪ‪» :‬ﻳﻨﺰﻝ« ﻣﻌﻨﻰ«)‪ .(٣‬ﻭﻫﺬﺍ ﹸ‬
‫ﺍﺳﺘﺴﻠﻒ ﻣﻦ ﹺﺣ ﱢﺴ ﹺﻪ ﻣﺎ ﻳﻌﺮﻓﻪ ﻣﻦ ﻧﺰﻭﻝ ﺍﻷﺟﺴﺎﻡ‪ ،‬ﻓﻘﺎﺱ ﺻﻔﺔ ﺍﻟﺤﻖﹼ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻳﻦ ﻫﺆﻻﺀ ﻭﺃﺗﺒﺎﻉ‬
‫ﺍﻟﻤﺘﺄﻭﻟﻮﻥ‪ ،‬ﺛﻢ ﻋﺎﺑﻮﺍ ﺍﻟﻤﺘﻜ ﱢﻠﻤﻴﻦ‪.‬‬
‫ﱢ‬ ‫ﺍﻷﺛﺮ؟! ﻭﻟﻘﺪ ﺗﻜ ﹼﻠﻤﻮﺍ ﺑﺄﻗﺒﺢ ﻣﺎ ﻳﺘﻜ ﹼﻠﻢ ﺑﻪ‬
‫ﻟﻠﺮﺷﺎﺩ‪ ،‬ﺃﻧﹼﻪ ﻗﺪ ﺳﺒﻖ ﺇﻟﻴﻨﺎ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟ ﹼﻨﻘﻞ ﺃﺻﻼﻥ ﺭﺍﺳﺨﺎﻥ‪،‬‬
‫ﺍﻟﻄﺎﻟﺐ ﹼ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻳﻬﺎ ﹼ‬
‫ﻋﻠﻴﻬﻤﺎ ﺃﻣﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻛ ﹼﻠﻬﺎ‪:‬‬
‫ﺃﻣﺎ ﺍﻟ ﹼﻨﻘﻞ‪ :‬ﻓﻘﻮﻟﻪ‪] ﴾4321﴿ :‬ﺍﻟﺸﻮﺭ￯‪ ،[١١/‬ﻭﻣﻦ ﻓﻬﻢ ﻫﺬﺍ ﻟﻢ ﻳﺤﻤﻞ‬
‫ﺍﻟﺤﺲ‪.‬‬
‫ﹼ‬ ‫ﻭﺻ ﹰﻔﺎ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﻳﻮﺟﺒﻪ‬

‫ﹼ‬
‫ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺣﺪﻭﺛﻬﺎ ﺑﺘﻐﻴﺮﻫﺎ‬ ‫ﺍﻟﻌﻘﻞ‪ :‬ﻓﺈﻧﹼﻪ ﻗﺪ ﹸﻋ ﹺﻠ ﹶﻢ ﹸﻣﺒﺎﻳﻨﺔ ﹼ‬
‫ﺍﻟﺼﺎﻧﻊ ﻟﻠﻤﺼﻨﻮﻋﺎﺕ‪،‬‬ ‫ﹸ‬ ‫ﻭﺃ ﹼﻣﺎ‬
‫ﻓﺜﺒﺖ ﻟﻪ ﹺﻗﺪﹶ ﹸﻡ ﹼ‬
‫ﺍﻟﺼﺎﻧﻊ«)‪.(٥‬‬ ‫ﻭﺩﺧﻮﻝ ﺍﻻﻧﻔﻌﺎﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﹶ‬

‫ﺍﻟﺴﻠﻒ( ﹼ‬
‫ﻷﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻗﺪ ﺛﺒﺖ ﻋﻨﻬﻢ ﺃﻧﻬﻢ ﹼﺃﻭﻟﻮﺍ ﺍﻟﻤﺘﺸﺎﺑﻪ‪ ،‬ﻭﺳﻴﺄﺗﻲ ﻛﻼﻣﻬﻢ‬ ‫ﺍﻟﺼﻮﺍﺏ‪) :‬ﺑﻌﺾ ﹼ‬ ‫ﹼ‬ ‫)‪(١‬‬
‫ﻓﻲ ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻘﺪﻣﺔ )ﺹ‪.(١٤٤ - ١٣١/‬‬
‫)‪ (٢‬ﺃﻱ ﺍﻟﻤﺠﺴﻢ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻪ‪.‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﻟﻤﺎ ﻓﻲ ﺍﻟﻤﻮﻃﺄ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﻭﺍﻷﺳﺎﻧﻴﺪ )‪.(١٢٩/٧‬‬
‫)‪ (٤‬ﻭﺍﻟﻐﺮﻳﺐ ﺍﻟﻌﺠﻴﺐ ﻣﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﻛﻴﻒ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺪ ﻧﻘﻞ ﻫﻮ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‬
‫ﺍﻟﻤ ﹶﻠ ﹺﻚ ﺑﺄﻣـﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﻓﻲ »ﺍﻟﺘﻤﻬﻴﺪ ﻟﹺﻤﺎ ﻓﻲ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ‬ ‫ﺃﻧﹼﻪ ﹼﺃﻭﻝ »ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ« ﺑﻨﺰﻭﻝ ﹶ‬
‫ﻣﺎﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﻭﺍﻷﺳﺎﻧﻴﺪ« )‪» :(١٤٣/٧‬ﻭﻗﺪ ﺭﻭ￯ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺠﺒﻠﻲ ﻭﻛﺎﻥ ﻣﻦ ﺛﻘﺎﺕ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻘﻴﺮﻭﺍﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺟﺎﻣﻊ ﺑﻦ ﺳﻮﺍﺩﺓ ﺑﹺﻤﺼﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻄﺮﻑ‪ ،‬ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪،‬‬
‫ﺃﻧﻪ ﺳ ﹺﺌ ﹶﻞ ﻋﻦ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﹺ ﱠﻥ ﺍﷲﹶ ﻳﻨ ﹺﹾﺰ ﹸﻝ ﻓﹺﻲ ﺍﻟ ﱠﻠﻴ ﹺﻞ ﺇﹺ ﹶﻟﻰ ﺳﻤ ﹺ‬
‫ﺎﺀ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ«‪ ،‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ :‬ﹶﻳ ﹶﺘﻨﹶﺰ ﹸﱠﻝ ﹶﺃ ﹾﻣ ﹸﺮ ﹸﻩ«‪.‬‬ ‫ﹶ ﹶ‬ ‫ﹾ‬ ‫ﹶ‬ ‫ﹸ‬
‫)‪ (٥‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ )ﺹ‪.(٩٩ – ٩٨/‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬ ‫‪١٢‬‬

‫ﻭﻗﺎﻝ ﻓﻲ »ﺍﻟﻤﻨﺘﻈﻢ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﻟﻤﻠﻮﻙ«‪» :‬ﺃﺧﺒﺮﻧﺎ ﻣﺤﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺤﺎﻓﻆ‪ ،‬ﺣﺪﺛﻨﺎ‬
‫ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﺍﷲ ﺃﻣﻴـﺮ ﺍﻟﻤﺆﻣﻨﻴـﻦ‬
‫ﺃﺑـﻮ ﺟﻌﻔـﺮ ﺍﺑـﻦ ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲﹺ ﻓـﻲ ﺳﻨﺔ ﻧﻴـﻒ ﻭﺛﻼﺛﻴـﻦ ﻭﺃﺭﺑﻌﻤﺎﺋـﺔ »ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻘﺎﺩﺭﻱ« ﺍ ﹼﻟﺬﻱ‬
‫ﺍﻟﺰ ﹼﻫﺎﺩ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻣﻤﻦ ﺣﻀﺮ ﺍﻟﺸﹼ ﻴﺦ ﺃﺑﻮ ﺍﻟﺤﺴﻦ‬ ‫ﺫﻛــﺮﻩ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﹶﻓ ﹸﻘ ﹺﺮ ﹶﺉ ﻓﻲ ﺍﻟﺪﹼ ﻳﻮﺍﻥ ﻭﺣﻀﺮ ﹼ‬
‫ﺧﻄﻪ ﺗﺤﺘﻪ ﻗﺒﻞ ﺃﻥ ﻳﻜﺘﺐ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺧﻄﻮﻃﻬﻢ ﻓﻴﻪ‪:‬‬ ‫ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﻘﺰﻭﻳﻨﻲ ﻓﻜﺘﺐ ﹼ‬
‫ﹶﺃ ﱠﻥ ﻫﺬﺍ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻣﻦ ﺧﺎﻟﻔﻪ ﻓﻘﺪ ﹶﻓ ﹶﺴﻖﹶ ﹶﻭ ﹶﻛ ﹶﻔ ﹶﺮ‪ .‬ﻭﻫﻮ‪ :‬ﻳﺠﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻠﻢ‪ :‬ﹼ‬
‫ﺃﻥ‬
‫ﺍﷲ‪ ‬ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻟﻢ ﻳﻠﺪ ﻭﻟﻢ ﹸﻳﻮﻟﺪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﹸﻛ ﹸﻔ ﹰﻮﺍ ﺃﺣﺪ‪ ،‬ﻟﻢ ﻳ ﹼﺘﺨﺬ ﺻﺎﺣﺒ ﹰﺔ ﻭﻻ‬
‫ﻭﻟﺪﹰ ﺍ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ ﻓﻲ ﺍﻟﻤﻠﻚ‪ ،‬ﻭﻫﻮ ﹼﺃﻭﻝ ﻟﻢ ﻳﺰﻝ‪ ،‬ﻭﺁﺧﺮ ﻻ ﻳﺰﺍﻝ‪ ،‬ﻗﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬
‫ﻏﻴﺮ ﻋﺎﺟﺰ ﻋﻦ ﺷﻲﺀ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﹰﺎ ﻗﺎﻝ ﻟﻪ‪ :‬ﻛﻦ ﻓﻴﻜﻮﻥ)‪ ،(١‬ﹶﻏﻨﹺ ﱞﻲ ﻏﻴﺮ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﺷﻲﺀ‪ ،‬ﻻ ﺍﻟﻪ ﺇﻻ‬
‫ﻫﻮ ﺍﻟﺤﻲ ﺍﻟﻘﻴﻮﻡ‪ ،‬ﻻ ﺗﺄﺧﺬﻩ ﹺﺳﻨ ﹲﹶﺔ ﻭﻻ ﻧﻮﻡ‪ ،‬ﹸﻳ ﹾﻄ ﹺﻌ ﹸﻢ ﻭﻻ ﹸﻳ ﹾﻄ ﹶﻌ ﹸﻢ‪ ،‬ﻻ ﻳﺴﺘﻮﺣﺶ ﻣﻦ ﻭﺣﺪﻩ‪ ،‬ﻭﻻ ﻳﺄﻧﺲ‬
‫ﹸ‬
‫ﻭﺍﻷﺯﻣﺎﻥ‬ ‫ﺑﺸﻲﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﻨﻲ ﻋﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻻ ﺗﺨﻠﻔﻪ ﺍﻟﺪﻫﻮﺭ ﻭﺍﻷﺯﻣﺎﻥ‪ ،‬ﻭﻛﻴﻒ ﹸﺗ ﹶﻐ ﱢﻴ ﹸﺮ ﹸﻩ ﺍﻟﺪﱡ ﹸﻫ ﹸ‬
‫ﻮﺭ‬
‫ﻭﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ‬ ‫ﻭﺍﻟﻈﻠﻤﺔ‪ ،‬ﹼ‬‫ﻭﺍﻟﻀﻮﺀ ﹼ‬ ‫ﹺ‬
‫ﻭﺍﻷﺯﻣﺎﻥ‪ ،‬ﻭﺍﻟ ﹼﻠﻴﻞ ﻭﺍﻟ ﹼﻨﻬﺎﺭ‪ ،‬ﹼ‬ ‫ﻭﻫﻮ ﺧﺎﻟﻖ ﺍﻟﺪﱡ ﹸﻫﻮ ﹺﺭ‬
‫ﻭﺍﻟﺒﺮ ﻭﺍﻟﺒﺤﺮ ﻭﻣﺎ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﺣﻲ ﺃﻭ ﻣﻮﺍﺕ ﺃﻭ ﺟﻤﺎﺩ؟!‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺨﻠﻖ‪ ،‬ﹼ‬
‫ﹶ‬
‫ﺍﻟﻌﺮﺵ‬ ‫ﻛﺎﻥ ﺭ ﹼﺑﻨﺎ ﻭﺣﺪﻩ ﻻ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﻭﻻ ﻣﻜﺎﻥ ﻳﺤﻮﻳﻪ‪ ،‬ﹶﻓ ﹶﺨ ﹶﻠﻖﹶ ﹸﻛ ﱠﻞ ﺷﻲﺀ ﺑﻘﺪﺭﺗﻪ‪ ،‬ﻭﺧﻠﻖ‬
‫ﻳﺴﺘﺮﻳﺢ ﺍﻟﺨﻠﻖ‪.(٢)«...‬‬
‫ﹸ‬ ‫ﹴ‬
‫ﺭﺍﺣﺔ ﻛﻤﺎ‬ ‫ﺍﺳﺘﻘﺮﺍﺭ‬
‫ﹶ‬ ‫ﻻ ﻟﺤﺎﺟﺘﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﺎﺳﺘﻮ￯ ﻋﻠﻴﻪ ﻛﻴﻒ ﺷﺎﺀ ﻭﺃﺭﺍﺩ‪ ،‬ﻻ‬

‫ﻣﺼﻨﻔﺎﺗﻪ‪:‬‬
‫ﻟﻪ ﻧﺤﻮ ﺛﻼﺙ ﻣﺌﺔ ﻣﺼﻨﻒ‪ ،‬ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪» :‬ﺗﻠﻘﻴﺢ ﻓﻬﻮﻡ ﺃﻫﻞ ﺍﻵﺛﺎﺭ ﻓﻲ‬
‫ﻣﺨﺘﺼﺮﺍﻟﺴﻴﺮ ﻭﺍﻷﺧﺒﺎﺭ«‪ ،‬ﻭ»ﺍﻷﺫﻛﻴﺎﺀ ﻭﺃﺧﺒﺎﺭﻫﻢ«‪ ،‬ﻭ»ﻣﻨﺎﻗﺐ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ«‪ ،‬ﻭ»ﺭﻭﺡ‬
‫ﺍﻷﺭﻭﺍﺡ«‪ ،‬ﻭ»ﺷﺬﻭﺭ ﺍﻟﻌﻘﻮﺩ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻬﻮﺩ«‪ ،‬ﻭ»ﺍﻟﻤﺪﻫﺶ« ﻓﻲ ﺍﻟﻤﻮﺍﻋﻆ ﻭﻏﺮﺍﺋﺐ ﺍﻷﺧﺒﺎﺭ‪،‬‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭ»ﺻﻮﻟﺔ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﻟﻬﻮ￯« ﻓﻲ ﺍﻷﺧﻼﻕ‪ ،‬ﻭ»ﺍﻟﻨﺎﺳﺦ‬
‫ﹼ‬ ‫ﻭ»ﺍﻟﻤﻘﻴﻢ ﺍﻟﻤﻘﻌﺪ« ﻓﻲ ﺩﻗﺎﺋﻖ‬
‫ﻭﺍﻟﻤﻨﺴﻮﺥ« ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭ»ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ«‪ ،‬ﻭ»ﻓﻨﻮﻥ ﺍﻷﻓﻨﺎﻥ ﻓﻲ ﻋﻴﻮﻥ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ«‪،‬‬

‫)‪ (١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺴﻔﻲ ﺍﻟﻤﺎﺗﺮﻳﺪﻱ ﺍﻟﺤﻨﻔﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺗﺒﺼﺮﺓ ﺍﻷﺩ ﹼﻟﺔ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﹼ ﻳﻦ« )‪» :(٤١٤/١‬ﻏﻴﺮ‬
‫ﺃﻥ ﺃﺻﺤﺎﺑﻨﺎ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻗﻮﻟﻪ‪﴿ :‬ﻛﹸﻦ﴾ ﻋﺒﺎﺭﺓ ﻋﻦ ﺳﺮﻋﺔ ﺍﻹﻳﺠﺎﺩ ﻣﻦ ﻏﻴﺮ ﹼ‬
‫ﺗﻌﺬﺭ«‪.‬‬ ‫ﹼ‬
‫)‪ (٢‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺍﻟﻤﻨﺘﻈﻢ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﻟﻤﻠﻮﻙ )‪.(٢٨٠ – ٢٧٩/١٥‬‬
‫‪١٣‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬

‫ﻭ»ﻟﻘﻂ ﺍﻟﻤﻨﺎﻓﻊ« ﻓﻲ ﹼ‬
‫ﺍﻟﻄﺐ ﻭﺍﻟﻔﺮﺍﺳﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ ،‬ﻭ»ﺍﻟﻤﻨﺘﻈﻢ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻤﻠﻮﻙ ﻭﺍﻷﻣﻢ«‪،‬‬
‫ﹼ‬
‫ﻭ»ﺍﻟﺬﻫﺐ ﺍﻟﻤﺴﺒﻮﻙ ﻓﻲ ﺳﻴﺮ ﺍﻟﻤﻠﻮﻙ«‪ ،‬ﻭ»ﻋﺠﺎﺋﺐ‬ ‫ﻓﺴﻤﺎﻩ‪» :‬ﻣﺨﺘﺼﺮ ﺍﻟﻤﻨﺘﻈﻢ«‪،‬‬
‫ﻭﺍﺧﺘﺼﺮﻩ ﹼ‬
‫ﺍﻟﺒﺪﺍﺋﻊ«‪ ،‬ﻭﻛﺘﺎﺏ‪» :‬ﺍﻟﺤﻤﻘﻰ ﻭﺍﻟﻤﻐﻔﻠﻴﻦ«‪ ،‬ﻭ»ﺍﻟﻮﻓﺎ ﻓﻲ ﻓﻀﺎﺋﻞ ﺍﻟـﻤﺼﻄﻔﻰ«‪ ،‬ﻭ»ﻣﻨﺎﻗﺐ ﻋﻤﺮ‬
‫ﺍﺑﻦ ﺍﻟﺨﻄﺎﺏ«‪ ،‬ﻭ»ﻣﻨﺎﻗﺐ ﺃﺣـﻤﺪ ﺑـﻦ ﺣﻨﺒـﻞ«‪ ،‬ﻭ»ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ«‪ ،‬ﻭ»ﺍﻟﻴﺎﻗﻮﺗﺔ« ﻓﻲ ﺍﻟﻮﻋﻆ‪،‬‬
‫ﺍﻟﺴﺎﻛﻦ ﺇﻟﻰ ﺃﺷﺮﻑ ﺍﻷﻣﺎﻛﻦ« ﻓﻲ ﺗﺎﺭﻳﺦ ﻣﻜﺔ‬
‫ﻭ»ﺍﻟـﻤﺨﺘﺎﺭ ﻣـﻦ ﺃﺧﺒﺎﺭ ﺍﻟـﻤﺨﺘﺎﺭ«‪ ،‬ﻭ»ﻣﺜﻴﺮ ﻋﺰﻡ ﹼ‬
‫ﻭﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭ»ﺍﻟﻤﺠﺘﺒﻰ ﻣﻦ ﺍﻟﻤﺠﺘﻨﻰ« ﻓﻲ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻛﺘﺎﺏ‪» :‬ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻤﺘﺮﻭﻛﻴﻦ« ﻓﻲ‬
‫ﺍﻟﺼـﺪﻭﺭ«‪ ،‬ﻭ»ﺍﻟـﻤﻨﻬﻞ ﺍﻟﻌﺬﺏ« ﻓـﻲ‬
‫ﺭﺟﺎﻝ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭ»ﺍﻟﻤﻨﻈﻮﻡ ﻭﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﻣـﺠﺎﻟﺲ ﹼ‬
‫ﺍﻟﻮﻋـﻆ‪ ،‬ﻭ»ﻏـﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ«‪ ،‬ﻭ»ﺗﺒﺼﺮﺓ ﺍﻟﻤﺒﺘﺪﻱ ﻭﺗﺬﻛﺮﺓ ﺍﻟﻤﻨﺘﻬﻲ« ﻭ ﹸﻳﻘﺎﻝ ﻟﻪ‪» :‬ﺍﻟﺘﺒﺼﺮﺓ«‪،‬‬
‫ﻭ»ﺭﻱ ﺍﻟﻈﻤﺎﺀ ﻓﻴﻤﻦ ﻗﺎﻝ ﹺﺷ ﹾﻌ ﹰﺮﺍ ﻣﻦ ﺍﻹﻣﺎﺀ«‪ ،‬ﻭ»ﺑﺤﺮ ﺍﻟﺪﹼ ﻣﻮﻉ« ﻓﻲ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﻭ»ﻧﺰﻫﺔ‬
‫ﺍﻷﻋﻴﻦ ﺍﻟ ﹼﻨﻮﺍﻇﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﻮﺟﻮﻩ ﻭﺍﻟ ﹼﻨﻈﺎﺋﺮ« ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭ»ﺍﻟﺤﺪﺍﺋﻖ ﻷﻫﻞ ﺍﻟﺤﻘﺎﺋﻖ« ﻓﻲ‬
‫ﺍﻟﻤﻮﺍﻋﻆ‪ ،‬ﻭ»ﺃﺳﻤﺎﺀ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻮﺍﺿﻌﻴﻦ« ﻓﻲ ﺭﺟﺎﻝ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭ»ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﻓﻲ‬
‫ﻭﺍﻟﺮ ﹼﺩ ﻋﻠﻰ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻤﺮﻓﻮﻋﺎﺕ«‪ ،‬ﻭ»ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ«‪ ،‬ﻭ»ﺁﻓﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﹼ‬
‫ﺍﺧﺘﺼﺮ ﺑﻪ ﻛﺘﺎﺏ »ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ« ﻟﻺﻣﺎﻡ ﺍﻟﻐﺰﺍﻟﻲ‪،‬‬
‫ﹶ‬ ‫ﻋﺒﺪ ﺍﻟﻤﻐﻴﺚ« ﻭ»ﻧﺘﻴﺠﺔ ﺍﻹﺣﻴﺎﺀ«‬
‫ﺍﻟﻤﺘﻌﺼﺐ ﺍﻟﻌﻨﻴﺪ ﺍﻟﻤﺎﻧﻊ‬
‫ﹼ‬ ‫»ﺍﻟﺮﺩ ﻋﻠﻰ‬
‫ﺍﻟﺼﺤﻴﺤﻴﻦ«‪ ،‬ﻭﻛﺘﺎﺏ ﹼ‬ ‫ﻭ»ﻛﺸﻒ ﺍﻟﻤﺸﻜﻞ ﻣﻦ ﺣﺪﻳﺚ ﹼ‬
‫ﹺﻣ ﹾﻦ ﺫ ﹼﻡ ﻳﺰﻳﺪ« ﹶﺭ ﱠﺩ ﹺﻓ ﹺ‬
‫ﻴﻪ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻤﻐﻴﺚ ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﺪﺍﻓﻊ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭ»ﺍﻟﻤﺠﺎﻟﺲ‬
‫ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ« ﻭﻫﻮ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ‪ ،‬ﻭ»ﺩﻓﻊ ﺷﺒﻬﺔ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟ ﹼﺘﻨﺰﻳﻪ« ﻓﻲ‬
‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﻭ »ﺍﻟ ﹼﺘﺤﻘﻴﻖ« ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺨﻼﻑ)‪.(١‬‬
‫ﹼ‬

‫ﻣـﺤﺎﺳـﻨـﻪ‪:‬‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺧ ﹼﻠﻜﺎﻥ‪ » :‬ﹶﻓ ﹶﻤ ﹾﻦ ﺃﺣﺴﻦ ﻣﺎ ﹸﻳﺤﻜﻰ ﻋﻨﻪ‪ ،‬ﺃﻧﹼﻪ ﻭﻗﻊ ﺍﻟ ﹼﻨﺰﺍﻉ ﺑﺒﻐﺪﺍﺩ ﺑﻴﻦ ﺃﻫﻞ ﱡ‬
‫ﻭﺍﻟﺸﹼ ﻴﻌﺔ ﻓﻲ ﺍﻟﻤﻔﺎﺿﻠﺔ ﺑﻴﻦ ﺃﺑﻲ ﺑﻜﺮ ﹶﻭ ﹶﻋ ﹺﻠ ﱟﻲ‪ ،‬ﹶﻓ ﹶﺮ ﹺﺿ ﹶﻲ ﹼ‬
‫ﺍﻟﻜﻞ ﺑﻤﺎ ﹸﻳﺠﻴﺐ ﺑﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪،‬‬
‫ﺍﻟﻜﺮﺳﻲ ﻓﻲ ﻣﺠﻠﺲ ﻭﻋﻈﻪ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﻓﻀﻠﻬﻤﺎ ﻣﻦ‬‫ﹼ‬ ‫ﺷﺨﺼﺎ ﺳﺄﻟﻪ ﻋﻦ ﺫﻟﻚ ﻭﻫﻮ ﻋﻠﻰ‬ ‫ﹰ‬ ‫ﻓﺄﻗﺎﻣﺎ‬
‫ﺍﻟﺴ ﱠﻨ ﹸﺔ‪ :‬ﻫﻮ ﺃﺑـﻮ ﺑﻜـﺮ‪،‬‬ ‫ﹺ‬
‫ﺍﻟﺤﺎﻝ ﺣ ﹼﺘﻰ ﻻ ﹸﻳﺮﺍﺟﻊ ﻓﻲ ﺫﻟﻚ‪ .‬ﻓﻘﺎﻟﺖ ﱡ‬ ‫ﹶ‬
‫ﻭﻧﺰﻝ ﻓﻲ‬ ‫ﻛﺎﻧﺖ ﺍﺑﻨﺘﻪ ﺗﺤﺘﻪ«‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ )‪ .(١١٠٤ – ١١٠٢/١٢‬ﻭﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ )‪.(٣١٧ – ٣١٦/٣‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬ ‫‪١٤‬‬

‫ﻷﻥ ﺍﺑﻨﺘـﻪ ﻋﺎﺋﺸـﺔ‪ ‬ﺗـﺤﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[)‪ (١‬ﻭﺳ ﹼﻠﻢ‪ ،‬ﻭﻗﺎﻟﺖ ﱢ‬
‫ﺍﻟﺸ ﹶﻴﻌ ﹸﺔ‪ :‬ﹸﻫﻮ‬ ‫ﹼ‬
‫ﻟﻄﺎﺋﻒ ﺍﻷﺟﻮﺑﺔ‪،‬‬ ‫ﹺ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳ ﹼﻠﻢ‪ .‬ﻭﻫﺬﺍ ﹺﻣ ﹾﻦ‬
‫ﹺ‬ ‫ﹶﻋ ﹺﻠﻲ ﹶ‬
‫ﻷ ﱠﻥ ﻓﺎﻃﻤ ﹶﺔ ﺍﺑﻨ ﹶﺔ‬ ‫ﱞ‬
‫ﻭﻟﻮ ﺣﺼﻞ ﺑﻌﺪ ﺍﻟﻔﻜﺮ ﺍﻟ ﹼﺘﺎﻡ ﻭﺇﻣﻌﺎﻥ ﺍﻟ ﹼﻨﻈﺮ ﻛﺎﻥ ﻓﻲ ﻏﺎﻳﺔ ﺍﻟﺤﺴﻦ ﹰ‬
‫ﻓﻀﻼ ﻋﻦ ﺍﻟﺒﺪﻳﻬﺔ‪ .‬ﻭﻟﻪ‬
‫ﻣﺤﺎﺳﻦ ﻛﺜﻴﺮﺓ ﻳﻄﻮﻝ ﺷﺮﺣﻬﺎ«)‪.(٢‬‬

‫ﻣـﺤـﻨـﺘـﻪ‪:‬‬
‫ﺍﻻﺑﺘﻼﺀ ﹸﺳ ﱠﻨ ﹸﺔ ﺍﷲﹺ ﻓﻲ ﺧﻠﻘﻪ ﻭﺧﺎﺻ ﹰﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﻟﹺ ﹸﻴ ﹾﻌ ﹺﻠ ﹶﻲ ﺩﺭﺟﺘﻬﻢ ﻓﻲ‬
‫ﺺ ﺃﻓﺌﺪﺗﻬﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ‬ ‫ﺍﻟﺠ ﹼﻨﺔ‪ ،‬ﹶﻭ ﹸﻳ ﹶﻤ ﱢﺤ ﹶ‬
‫ﻣﺤﻨﺔ ﻓﻲ ﺃﻭﺍﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻬﻢ ﹶﻭ ﹶﺷ ﹾﻮﺍ ﺇﻟﻰ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟ ﹼﻨﺎﺻﺮ ﺑﻪ ﺑﺄﻣ ﹴﺮ‬ ‫ﹲ‬ ‫ﺍﻟﺬﻫﺒﻲ ﻋﻨﻪ‪» :‬ﻧﺎﻟﺘﻪ‬
‫ﺍﻟﺴﺮﺩﺍﺏ ﻳﻜﺘﺐ‪ ،‬ﺟﺎﺀﻩ‬ ‫ﺟﺎﻟﺲ ﻓﻲ ﺩﺍﺭﻩ ﻓﻲ ﹼ‬ ‫ﹲ‬ ‫ﺍﻟﺼﻴﻒ؛ ﻓﺒﻴﻨﺎ ﻫﻮ‬ ‫ﻒ ﻓﻲ ﺣﻘﻴﻘﺘﻪ ﻭﺫﻟﻚ ﻓﻲ ﹼ‬ ‫ﺍﺧ ﹸﺘ ﹺﻠ ﹶ‬
‫ﹾ‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﻓﻲ ﹼﺃﻭﻝ‬ ‫ﹶﻣﻦ ﺃﺳﻤﻌﻪ ﻏﻠﻴﻆ ﺍﻟﻜﻼﻡ ﻭﺷﺘﻤﻪ‪ ،‬ﻭﺧﺘﻢ ﻋﻠﻰ ﻛﺘﺒﻪ ﻭﺩﺍﺭﻩ‪ ،‬ﻭﺷ ﹼﺘﺖ ﻋﻴﺎﻟﻪ‪ .‬ﹼ‬
‫ﺳﻔﻴﻨﺔ‪ ،‬ﻭﺃﺣﺪﺭﻭﻩ ﺇﻟﻰ ﻭﺍﺳﻂ‪ ،‬ﻓﺄﻗﺎﻡ ﺧﻤﺴﺔ ﺃ ﹼﻳﺎﻡ ﻣﺎ ﺃﻛﻞ ﻃﻌﺎ ﹰﻣﺎ‪ ،‬ﻭﻫﻮ ﻳﻮﻣﺌﺬ‬ ‫ﹴ‬ ‫ﺍﻟ ﹼﻠﻴﻞ ﺣﻤﻠﻮﻩ ﻓﻲ‬
‫ﺲ ﺑﹺ ﹶﻬﺎ‪ ،‬ﹶﻭ ﹸﺟ ﹺﻌ ﹶﻞ ﻋﻠﻴﻬﺎ ﹼﺑﻮﺍﺏ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﹸ‬
‫ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﻟﻰ ﻭﺍﺳﻂ ﺃ ﹾﻧ ﹺﺰ ﹶﻝ ﹺﻓﻲ ﹶﺩﺍ ﹴﺭ ﹶﻭ ﹸﺣﺒﹺ ﹶ‬
‫ﺍﺑﻦ ﺛﻤﺎﻧﻴﻦ ﺳﻨﺔ‪ ،‬ﹼ‬
‫ﻳﺨﺪﻡ ﻧﻔﺴﻪ ﻭﻳﻐﺴﻞ ﺛﻮﺑﻪ ﻭﻳﻄﺒﺦ‪ ،‬ﻭﻳﺴﺘﻘﻲ ﺍﻟﻤﺎﺀ ﻣﻦ ﺍﻟﺒﺌﺮ‪ ،‬ﻓﺒﻘﻲ ﻛﺬﻟﻚ ﺧﻤﺲ ﺳﻨﻴﻦ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﹶﺣ ﱠﻤﺎ ﹰﻣﺎ‪.‬‬

‫ﺍﻟﻘﺼﺎﺏ‬ ‫ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﻳﻮﻧﺲ ﹸﻗﺒﹺ ﹶ‬

‫ﺾ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﺘﺒﻊ ﺍﺑﻦ ﹼ‬ ‫ﹶ‬ ‫ﺍﻟﻘﻀﻴﺔ ﹼ‬
‫ﺃﻥ‬ ‫ﹼ‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﺟﻤﻠﺔ ﺃﺳﺒﺎﺏ‬
‫ﺍﻟﺠ ﹾﻴ ﹺﻠﻲ‬
‫ﺍﻟﺮﻛﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﹺ‬ ‫ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﻳﻮﻧﺲ‪ .‬ﻭﻛﺎﻥ ﹼ‬
‫ﹶ‬

‫ﺍﻟﺠ ﹺﺴﻴ ﹺﻢ ﺍ ﹼﻟﺬﻱ ﻳﻘﻊ‬

‫ﺍﻟﺨﻄﺄ ﹶ‬ ‫)‪ (١‬ﻣﺎ ﺑﻴﻦ ﻣﻌﻘﻮﻓﻴﻦ ﻭﻫﻮ‪] :‬ﻭﺁﻟﻪ[ ﺯﻳﺎﺩﺓ ﻣﻨﹼﻲ ﻻ ﻳﺬﻛﺮﻫﺎ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﻦ ﹶ‬
‫ﻭﺍﻟﻤ ﹶﺸ ﹺﺎﻳ ﹺﺦ ﻓﹺﻲ ﻛﺘﺒﻬﻢ ﻭﺧﻄﺒﻬﻢ ﻭﺩﺭﻭﺳﻬﻢ‪ ،‬ﺇﺫ ﻳﺨﺘﺼﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱠﺒﹺ ﱢﻲ‬ ‫ﻓﻴﻪ ﻋﹶﺎ ﱠﻣ ﹸﺔ ﺍﻟﻌﻠﻤﺎﺀ ﹶ‬
‫ﻣﺜﻼ‪) :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺨﺘﺼﺮ‬ ‫ﻮﻥ ﹰ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺩﻭﻥ )ﺁﻟﻪ(‪ ،‬ﹶﻓ ﹶﻴ ﹸﻘﻮ ﹸﻟ ﹶ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﹶ‬
‫ﹶﻦ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﺻﻠﻰ ﺍﷲ‬‫ﻒ ﻟﹺ ﹶﻤﺎ ﹶﺟﺎ ﹶﺀ ﻋ ﹺ‬
‫)ﺻ ﹶﻌﻰ ﹶﺳـ ﱠﻠﻢ(!!! ﻭﻫﻮ ﹸﻣ ﹶﺨﺎﻟﹺ ﹲ‬ ‫)ﺻ ﱠﻠﻰ ﹶﺳ ﱠﻠﻢ( ﺃﻭ ﹶ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﹶ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﹶﻭ ﹶﺟﺪﹶ ﹶﻫﺎ‬ ‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﹼ‬
‫ﻷﻥ ﻣﻦ ﹶﺗ ﹶﺘ ﱠﺒ ﹶﻊ ﺃﻟﻔﺎﻅ ﹼ‬
‫ﻛ ﹼﻠﻬﺎ ﻣﺸﻔﻮﻋﺔ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ )ﺃﻫـﻞ ﺍﻟﺒـــﻴـﺖ( ﹶﻣ ﹶﻊ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ .‬ﺍﻧﻈﺮ ﻛﺘﺎﺑﻨﺎ‪:‬‬
‫ﺍﻟﺴﻨ ﹺﱠﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ« )ﺹ‪ (٣٦ /‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪،‬‬ ‫ﺁﻝ ﹺ‬
‫ﺑﻴﺖ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﻋﻨﺪﹶ ﹺ‬
‫ﺃﻫﻞ ﱡ‬
‫»ﻣﻨﺎﻗﺐ ﹺ‬
‫ﹸ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪٢٠١٢‬ﻡ‪.‬‬
‫)‪ (٢‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻧﺒﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻟﺰﻣﺎﻥ )‪.(١٤٢ – ١٤١/٣‬‬
‫‪١٥‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬

‫ﺃﻧﺖ ﻋـﻦ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪،‬‬

‫ﺎﺏ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻳـﻦ ﹶ‬ ‫ﹺ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﹶﻭ ﹺ‬
‫ﺍﺻ ﹰﻼ ﻋﻨﺪ ﺍﺑﻦ ﺍﻟ ﹶﻘ ﱠﺼ ﹺ‬ ‫ﹺ‬
‫ﺑﺴﻮﺀ‬ ‫ﺍﻟﻤ ﱠﺘ ﹶﻬ ﹸﻢ‬
‫ﹸ‬
‫ﻓﻬﻮ ﻣﻦ ﺃﻛﺒﺮ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﻳﻮﻧﺲ‪ ،‬ﻭﺃﻋﻄﺎﻩ ﻣﺪﺭﺳﺔ ﺟﺪﹼ ﻱ ﻭﺃﺣﺮﻗﺖ ﻛﺘﺒﻲ ﺑﻤﺸﻮﺭﺗﻪ‪ ،‬ﻭﻫﻮ‬
‫ﹶﻧ ﹺ‬
‫ﺎﺻﺒﹺ ﱞﻲ)‪ (١‬ﻣﻦ ﺃﻭﻻﺩ ﺃﺑﻲ ﺑﻜﺮ؟!‬
‫ﺍﻟﻘﺼﺎﺏ ﹺﺷ ﹺ‬
‫ﻴﻌﻴﺎ ﺧﺒﻴ ﹰﺜﺎ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻰ ﺍﻟﺨﻠﻴﻔﺔ ﻭﺳﺎﻋﺪﻩ ﺟﻤﺎﻋﺔ‪ ،‬ﹶﻭ ﹶﻟ ﱠﺒ ﹸﺴﻮﺍ ﻋﻠﻰ‬ ‫ﻭﻛﺎﻥ ﺍﺑﻦ ﹼ‬
‫ﺍﻟﺨﻠﻴﻔﺔ‪ ،‬ﻓﺄﻣـﺮ ﺑﺘﺴﻠﻴﻤـﻪ ﺇﻟـﻰ ﺍﻟﺮﻛﻦ ﻋﺒﺪ ﺍﻟﺴـﻼﻡ‪ ،‬ﻓﺠـﺎ ﹶﺀ ﺇﻟـﻰ ﺑﺎﺏ ﺍﻷﺯﺝ ﺇﻟـﻰ ﺩﺍﺭ ﺍﺑﻦ‬
‫ﺍﻟﺠﻮﺯﻱ‪ ،‬ﻭﺩﺧﻞ ﻭﺃﺳﻤﻌﻪ ﻏﻠﻴﻆ ﺍﻟﻤﻘﺎﻝ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪.‬‬

‫ﺍﻟﺮ ﹾﻛ ﹸﻦ ﻻ ﻏﻴﺮ‪ ،‬ﻭﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﹸﻏﻼﻟﺔ ﺑﻼ ﺳﺮﺍﻭﻳﻞ‪،‬‬ ‫ﹴ‬ ‫ﹸ‬

‫ﺳﻔﻴﻨﺔ‪ ،‬ﻭﻧﺰﻝ ﻣﻌﻪ ﱡ‬ ‫ﻭﺃﻧﺰﻝ ﻓﻲ‬
‫ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﺗﺨﻔﻴﻔﺔ‪ ،‬ﹸﻓﺄﺣﺪﺭ ﺇﻟﻰ ﻭﺍﺳﻂ‪ ،‬ﻭﻛﺎﻥ ﻧﺎﻇﺮﻫﺎ ﺍﻟﻌﻤﻴﺪ ﺃﺣﺪ ﺍﻟﺸﻴﻌﺔ‪.‬‬

‫ﻋﺪﻭﻱ ﻷﺭﻣﻴﻪ ﻓﻲ ﺍﻟﻤﻄﻤﻮﺭﺓ‪.‬‬ ‫ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﻛﻦ‪ :‬ﺣﺮﺳﻚ ﺍﷲ‪ ،‬ﹼ‬

‫ﻣﻜﻨﻲ ﻣﻦ ﹼ‬

‫ﻓﻌﺰ ﻋﻠﻰ ﺍﻟﻌﻤﻴﺪ ﻭﺯﺟﺮﻩ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺯﻧﺪﻳﻖ ﺃﺭﻣﻴﻪ ﺑﻘﻮﻟﻚ ﻫﺎﺕ ﺧﻂ ﺍﻟﺨﻠﻴﻔﺔ‪ ،‬ﻭﺍﷲ ﻟﻮ ﻛﺎﻥ‬
‫ﹼ‬
‫ﻟﺒﺬﻟﺖ ﺭﻭﺣﻲ ﻭﻣﺎﻟﻲ ﻓﻲ ﺧﺪﻣﺘﻪ!‬
‫ﹸ‬ ‫ﻣﻦ ﺃﻫﻞ ﻣﺬﻫﺒﻲ‬

‫ﻓﻌﺎﺩ ﺍﻟﺮﻛﻦ ﺇﻟﻰ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻦ ﺍﺑﻦ ﻳﻮﻧﺲ ﺍﻟﻮﺯﻳﺮ ﻭﺑﻴﻦ ﺃﻭﻻﺩ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﺪﺍﻭﺓ‬
‫ﻗﺪﻳﻤﺔ‪ ،‬ﻓﻠﻤﺎ ﻭﻟﻲ ﺍﻟﻮﺯﺍﺭﺓ ﺛﻢ ﹸﺃﺳﺘﺎﺫﻳﺔ ﺍﻟﺪﺍﺭ‪ ،‬ﹶﺑﺪﱠ ﹶﺩ ﹶﺷ ﹾﻤ ﹶﻠ ﹸﻬ ﹾﻢ‪ ،‬ﹶﻭ ﹶﺑ ﹶﻌ ﹶﺚ ﺑﺒﻌﻀﻬﻢ ﺇﻟﻰ ﻣﻄﺎﻣﻴﺮ ﻭﺍﺳﻂ‬
‫ﻭﺃﻫﻴﻦ ﺍﻟﺮﻛﻦ ﺑﺈﺣﺮﺍﻕ ﻛﺘﺒﻪ ﺍﻟﻨﺠﻮﻣﻴﺔ‪.‬‬ ‫ﻓﻤﺎﺗﻮﺍ ﺑﻬﺎ‪ ،‬ﹸ‬

‫ﺻﺤﻴﺤﺎ ﺍﻟﺒﺘﹼﺔ ﻧﺴﺒﺔ ﺍﻟﻨﹼﺼﺐ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﹰ‬ ‫)‪ (١‬ﻟﻴﺲ‬
‫ﺻﻘﻴﻼ ﻋﻠﻰ ﻣﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺍﻟﻨﹼﻮﺍﺻﺐ‪ ،‬ﹶﻭ ﹶﺷﻨ ﹶﱠﻊ ﻋﻠﻴﻬﻢ ﻧﺼﺒﻬﻢ ﻭﺣ ﹼﺒﻬﻢ ﻟـ )ﻳﺰﻳﺪ ﺑﻦ‬ ‫ﹰ‬ ‫ﻓﻘﺪ ﻛﺎﻥ ﺳﻴ ﹰﻔﺎ‬
‫ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﺑﻲ ﺳﻔﻴﺎﻥ(‪ ،‬ﺣﻴﺚ ﺃ ﹼﻟﻒ ﻛﺘﺎ ﹰﺑﺎ ﻓﻲ ﺫ ﹼﻡ ﻳﺰﻳﺪ ﹶﺳ ﱠﻤﺎ ﹸﻩ‪» :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺘﻌﺼﺐ ﺍﻟﻌﻨﻴﺪ ﺍﻟﻤﺎﻧﻊ‬
‫ﻣﻦ ﺫﻡ ﻳﺰﻳﺪ« ] ﹸﻃﺒﹺ ﹶﻊ ﻓﻲ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ[ ﹶﺭ ﱠﺩ ﻓﻴﻪ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻤﻐﻴﺚ ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﺪﺍﻓﻊ ﻋﻦ )ﻳﺰﻳﺪ(؛‬
‫ﻭﻗﺪ ﻭﺻﻔﻬﻢ ﺑﺄﻧﹼﻬﻢ ﻛ ﹶﹶﺴ ﹸﻮﺍ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺤﻨﺒﻠﻲ ﺑﺮﺟﺲ ﺍﻟﻨﹼﺼﺐ ﻭﺍﻟﺘﹼﺠﺴﻴﻢ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﻓﻲ ﻛﺘﺎﺏ »ﺩﻓﻊ‬
‫ﺑﺄﻛﻒ ﺍﻟﺘﹼﻨﺰﻳﻪ« )ﺹ‪ (١٠٢/‬ﻭﻫﻮ ﻳﺮ ﹼﺩ ﻋﻠﻴﻬﻢ‪» :‬ﻓﻼ ﺗﹸﺪﺧﻠﻮﺍ ﻓﻲ ﻣﺬﻫﺐ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‬ ‫ﹼ‬ ‫ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ‬
‫ﻗﺒﻴﺤﺎ ﺣﺘﻰ ﺻﺎﺭ‬ ‫ﺍﻟﺴﻠﻔﻲ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻭﻟﻘﺪ ﻛﺴﻴﺘﻢ ﻫﺬﺍ ﺍﻟﻤﺬﻫﺐ ﺷﻴﻨﹰﺎ ﹰ‬ ‫ﺍﻟﺼﺎﻟﺢ ﹼ‬ ‫]ﺃﻱ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ[ ﹼ‬
‫ﺃﻳﻀﺎ ﺑﺎﻟﻌﺼﺒ ﹼﻴﺔ ﻟﻴﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﻟﻘﺪ ﻋ ﹺﹶﻠ ﹾﻤﺘ ﹾﹸﻢ ﹼ‬
‫ﺃﻥ‬ ‫ﺣﻨﺒﻠﻲ ﺇﻻ ﹸﻣ ﹶﺠ ﱢﺴ ﹲﻢ‪ ،‬ﺛﻢ ﺯﹶ ﱠﻳﻨﹾﺘ ﹾﹸﻢ ﻣﺬﻫﺒﻜﻢ ﹰ‬
‫ﱞ‬ ‫ﻻ ﹸﻳ ﹶﻘ ﹸﺎﻝ‬
‫ﺻﺎﺣﺐ ﺍﻟﻤﺬﻫﺐ ﺃﺟﺎﺯ ﻟﻌﻨﺘﻪ«‪.‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‬ ‫‪١٦‬‬

‫ﺃﻥ ﺍﺑﻨﻪ ﻣﺤﻴﻲ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺗﺮﻋﺮﻉ ﹶ‬

‫ﻭﻗﺮﺃ ﺍﻟﻮﻋﻆ‪،‬‬ ‫ﺍﻟﺴﺒﺐ ﻓﻲ ﺧﻼﺹ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﹼ‬ ‫ﻭﻛﺎﻥ ﹼ‬
‫ﻭﻃﻠﻊ ﺻﺒﻴﺎ ﺫﻛﻴﺎ‪ ،‬ﻓﻮﻋﻆ‪ ،‬ﹶﻭ ﹶﺗ ﹶﻜ ﱠﻠ ﹶﻤ ﹾﺖ ﹸﺃ ﱡﻡ ﺍﻟﺨﻠﻴﻔﺔ ﻓﻲ ﺧﻼﺹ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﹸﻓﺄﻃﻠﻖ‪ ،‬ﻭﻋﺎﺩ ﺇﻟﻰ‬
‫ﺑﻐﺪﺍﺩ‪.‬‬

‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻗﺮﺃﺕ ﺑﻮﺍﺳﻂ ﻣﺪﺓ ﻣﻘﺎﻣﻲ ﺑﻬﺎ ﹼ‬

‫ﻛﻞ ﻳﻮﻡ ﺧﺘﻤﺔ‪ ،‬ﻣﺎ ﻗﺮﺃﺕ ﻓﻴﻬﺎ ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬
‫ﻣﻦ ﺣﺰﻧﻲ ﻋﻠﻰ ﻭﻟﺪﻱ ﻳﻮﺳﻒ ﻭﺷﻮﻗﻲ ﺇﻟﻴﻪ‪.‬‬

‫ﺃﺷﻌﺎﺭﺍ ﻛﺜﻴﺮﺓ«)‪.(١‬‬
‫ﹰ‬ ‫ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﺇﻟﻰ ﺑﻐﺪﺍﺩ‬

‫ﻭﻓﺎﺗﻪ‪:‬‬
‫ﹸﺗ ﹸﻮ ﱢﻓ ﹶﻲ ﻟﻴﻠ ﹶﺔ ﺍﻟﺠﻤﻌﺔ ﺑﻴﻦ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ )‪/١٣‬ﺭﻣﻀﺎﻥ‪٥٩٧/‬ﻫـ(‪ ،‬ﻓﻲ ﺩﺍﺭﻩ ﺑﹺ ﹶﻘ ﹸﻄ ﹾﻔﺘﹶﺎ)‪.(٢‬‬

‫ﻭﻗﺪ ﺃﻭﺻﻰ ﺃﻥ ﹸﻳﻜﺘﺐ ﻋﻠﻰ ﻗﺒﺮﻩ‪:‬‬

‫ﹾـــﺐ ﹶﻟــﺪﹶ ﹾﻳـــــــ ﹺ‬
‫ـﻪ‬ ‫ﱠ‬
‫ﺍﻟـــﺬﻧ ﹸ‬ ‫ﹶﻛــــ ﹸﺜــــــــــ ﹶ‬
‫ـﺮ‬ ‫ـــــﻦ‬
‫ﹾ‬ ‫ـﻤ‬
‫ﹶﻋ ﱠ‬ ‫ﺍﻟﻌ ﹾﻔ ﹺﻮ‬
‫ﹶ‬ ‫ﹶﻳــﺎ ﹶﻛـﺜﹺ ﹾﻴ ﹶ‬
‫ــﺮ‬
‫ــــﺮ ﹺﻡ ﹶﻳــﺪﹶ ﹾﻳ ﹺ‬
‫ـــــﻪ‬ ‫ـــﻦ ﹸﺟـ ﹾ‬ ‫ـــﺼــ ﹾﻔ ﹶ‬
‫ــﺢ ﹶﻋ ﹾ‬ ‫ﹶ‬ ‫ﺍﻟﺼـ‬
‫ــﺮ ﹸﺟــﻮﺍ ﹾ‬
‫ـﺐ ﹶﻳ ﹾ‬ ‫ـﺬﻧﹺـ ﹸ‬
‫ـﻤـ ﹾ‬‫ﹶﺟـــﺎ ﹶﺀ ﹶﻙ ﺍﻟـ ﹸ‬
‫ــﻴـ ﹺ‬ ‫ــﻴ ﹺ‬ ‫ﹶ‬
‫ــﻪ‬ ‫ــــــــﺎﻥ ﺇﹺ ﹶﻟـ ﹾ‬
‫ﹲ‬ ‫ــﻒ ﺇﹺ ﹾﺣ ﹶ‬
‫ــﺴ‬ ‫ﹶ‬
‫ـــﻀ ﹾ‬ ‫ـﻒ ﹶﻭ ﹶﺟـــــﺰﹶ ﹸﺍﺀ ﹾ‬
‫ﺍﻟﻀـ‬ ‫ـــﻴ ﹲ‬
‫ﺃ ﹶﻧـــــﺎ ﹶﺿ ﹾ‬

‫ﺭﲪﻪ ﺍﷲ ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ)‪.(٣‬‬

‫)‪ (١‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ )‪.(١١٠٨/١٢‬‬

‫)‪ (٢‬ﻗﻄﻔﺘﺎ‪ :‬ﻣﺤﻠﺔ ﻏﺮﺑﻲ ﺑﻐﺪﺍﺩ‪.‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ )‪.(١١٠٨/١٢‬‬
 ‫ﻫﺪﻑ ﺍﻟﻜﺘﺎﺏ‬

‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ – ﻛﻤﺎ ﻓﻲ ﺳﺎﺋﺮ ﻛﺘﺒﻪ ﺍﻟﻌﻘﺪ ﹼﻳﺔ –‬
‫ﹸ‬ ‫ﹸﻳ ﹶﺒ ﱢﻴ ﹸﻦ‬
‫ﺍﺣﺪﹲ ﻗﺪﻳﻢ ﻻ‬‫»ﻭ ﹺ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺣﻖﹼ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﺘﻲ ﹼ‬
‫ﺗﻨﺺ ﻋﻠﻰ ﹼ‬ ‫ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﱡ‬
‫ﺁﺧ ﹶﺮ ﹶﻟ ﹸﻪ‪ ،‬ﹶﺃ ﹶﺑ ﹺﺪ ﱞﻱ ﻻ ﻧﹺﻬﺎﻳﺔ ﻟﻪ‪ .‬ﻭﺃ ﱠﻧﻪ ﻟﻴﺲ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ ﹸﻣ ﹶﺼ ﱠﻮ ﹴﺭ‪،‬‬
‫ﻮﺩ ﹶﻻ ﹺ‬
‫ﺍﻟﻮ ﹸﺟ ﹺ‬ ‫ﹶﺃ ﱠﻭ ﹶﻝ ﻟﻪ‪ ،‬ﹶﺃ ﹶﺯﻟﹺ ﱞﻲ ﹶﻻ ﺑﺪﺍﻳ ﹶﺔ ﹶﻟ ﹸﻪ‪ ،‬ﹸﻣ ﹾﺴﺘ ﹺﹶﻤ ﱡﺮ ﹸ‬
‫ﻮﻝ ﺍﻻﻧﻘﺴﺎﻡ‪ ،‬ﺑﻞ ﻻ‬ ‫ﺍﻷﺟﺴﺎﻡ ﹶﻻ ﹺﻓﻲ ﺍﻟ ﹼﺘﻘﺪﻳ ﹺﺮ ﻭﻻ ﹺﻓﻲ ﹶﻗ ﹸﺒ ﹺ‬
‫ﹶ‬ ‫ﻭﺩ ﹸﻣ ﹶﻘﺪﱠ ﹴﺭ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﹸﻳ ﹶﻤﺎﺛﹺ ﹸﻞ‬
‫ﻭﻻ ﹶﺟ ﹾﻮ ﹶﻫ ﹴﺮ ﹶﻣ ﹾﺤﺪﹸ ﹴ‬
‫ﺲ ﹶﻛ ﹺﻤﺜ ﹺﹾﻠ ﹺﻪ ﹶﺷ ﹾﻲ ﹲﺀ ﹶﻭ ﹶﻻ ﹸﻫ ﹶﻮ ﹺﻣﺜ ﹸﹾﻞ ﹶﺷ ﹾﻲ ﹴﺀ‪ .‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﻻ ﹶﻳﺤﺪﻩ ﹺ‬
‫ﺍﻟﻤﻘﹾﺪﹶ ﹸﺍﺭ‬ ‫ﻣﻮﺟﻮﺩ ﹶﻟ ﹾﻴ ﹶ‬
‫ﹲ‬ ‫ﹸﻳ ﹶﻤﺎﺛﹺ ﹸﻞ ﹶﻣ ﹾﻮ ﹸﺟﻮ ﹰﺩﺍ ﹶﻭ ﹶﻻ ﹸﻳ ﹶﻤﺎﺛﹺ ﹸﻠ ﹸﻪ‬
‫ﺍﺕ‪ .‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﹶﻳ ﹸﺤ ﱡﻞ‬ ‫ﺎﺕ‪ ،‬ﹶﻭ ﹶﻻ ﹶﺗ ﹾﻜﺘﹶﻨﹺ ﹸﻔ ﹸﻪ ﹶ‬ ‫ﻴﻂ ﺑﹺ ﹺﻪ ﹺ‬ ‫ﺍﻷﻗﻄﺎﺭ‪ ،‬ﹶﻭ ﹶﻻ ﹸﺗ ﹺﺤ ﹸ‬ ‫ﻭﻻ ﹶﺗ ﹾﺤ ﹺﻮ ﹺ‬
‫ﺍﻟﺴ ﹶﻤ ﹶﻮ ﹸ‬‫ﻮﻥ ﹶﻭ ﹶﻻ ﱠ‬
‫ﺍﻷ ﹶﺭ ﹸﺿ ﹶ‬ ‫ﺍﻟﺠ ﹶﻬ ﹸ‬ ‫ﹸ‬ ‫ﻳﻪ‬
‫ﺎﻥ‪ ،‬ﹶﺑ ﹾﻞ‬‫ﺱ ﹶﻋ ﹾﻦ ﹶﺃ ﹾﻥ ﹶﻳ ﹸﺤﺪﱠ ﹸﻩ ﹶﺯ ﹶﻣ ﹲ‬ ‫ﻴﻪ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻋ ﹾﻦ ﹶﺃ ﹾﻥ ﹶﻳ ﹾﺤ ﹺﻮ ﹶﻳ ﹸﻪ ﹶﻣ ﹶﻜ ﹲ‬
‫ﺎﻥ ﹶﻛ ﹶﻤﺎ ﹶﺗ ﹶﻘﺪﱠ ﹶ‬ ‫ﹺﻓﻲ ﹶﺷﻲ ﹴﺀ ﹶﻭ ﹶﻻ ﹶﻳ ﹸﺤ ﱡﻞ ﹺﻓ ﹺ‬
‫ﹾ‬
‫ﹶ ﹺ ﹶ ﹶ )‪(1‬‬
‫ﺍﻵﻥ ﹶﻋ ﹶﻠﻰ ﹶﻣﺎ ﹶﻋﻠ ﹾﻴﻪ ﻛﺎﻥ« ‪.‬‬ ‫ﺎﻥ ﹶﻭ ﹸﻫ ﹶﻮ ﹶ‬ ‫ﺍﻟﻤ ﹶﻜ ﹶ‬
‫ﺎﻥ ﹶﻭ ﹶ‬ ‫ﹶ‬
‫ﺎﻥ ﹶﻗ ﹾﺒ ﹶﻞ ﺃ ﹾﻥ ﹶﺧ ﹶﻠﻖﹶ ﱠ‬
‫ﺍﻟﺰ ﹶﻣ ﹶ‬ ‫ﹶﻛ ﹶ‬

‫ﻳﺘﻮﻫﻢ ﻣﻨﻬﺎ ﺍﻟﺠﺎﻫﻞ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺁﻳﺎﺕ ﹸﻣﺘﺸﺎﺑﻬﺔ ﹼ‬ ‫ﻭﻣﺎ ﻭﺭ ﹶﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹺﻣﻦ ﹴ‬
‫ﻴﻦ‬‫ﺍﻹﺳﻼﻣﻴﺔ ﹶﻋ ﹶﻠﻰ ﹶﻗ ﹶﻮﺍﻧﹺ ﹺ‬ ‫ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻓﻲ ﺣﻖﹼ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺈﻧﹼﻬﺎ ﹸﺗ ﹶﻔﺴﺮ ﻭﻓﻖﹶ ﹸﺟﻤ ﹸﻬﻮ ﹺﺭ ﹸ‬
‫ﺍﻷ ﱠﻣ ﹺﺔ‬
‫ﹼ‬ ‫ﹾ‬ ‫ﱠ ﹸ‬
‫ﻴﻦ ﺍﻟﻜﻼﻡ؛ ﻭﻫﺬﺍ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﺍ ﹼﻟﺬﻱ ﹸﻳ ﹶﻘ ﱢﺮ ﹸﺭ ﹸﻩ‬ ‫ﺎﺭ ﹺﺓ ﹶﻭ ﹶﻏ ﹾﻴ ﹺﺮ ﹶﺫﻟﹺ ﹶﻚ ﹺﻣ ﹾﻦ ﹶﺃ ﹶﻓﺎﻧﹺ ﹺ‬
‫ﺍﻻﺳﺘﹺ ﹶﻌ ﹶ‬
‫ﺍﻟ ﱡﻠ ﹶﻐ ﹺﺔ ﹶﻭ ﹶﻣ ﹶﺠﺎ ﹺﺯ ﹾ‬
‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ‪.‬‬ ‫ﹸ‬

‫ﻒ‪ :‬ﹸﻧ ﹾﺆ ﹺﻣ ﹸﻦ ﺑﹺ ﹶﻬﺎ ﹶﻭ ﹸﻧ ﹺﻘ ﱡﺮ ﹶﻛ ﹶﻤﺎ ﹶﻧ ﱠﺼ ﹾﺖ‪ ،‬ﹶﻭ ﹶﻻ ﹸﻧ ﹶﻌ ﱢﻴ ﹸﻦ ﹶﺗ ﹾﻔ ﹺﺴ ﹶﻴﺮ ﹶﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺴﻠﻚ‬
‫ﺍﻟﺴ ﹶﻠ ﹺ‬ ‫ﹶﻭ ﹶﻗ ﹶ‬
‫ﺎﻝ ﹸ‬
‫ﺑﻌﺾ ﱠ‬
‫ﻒ‪.‬‬ ‫ﺍﻟﺴ ﹶﻠ ﹺ‬ ‫ﹺ‬
‫ﻋﻠﻤﺎﺀ ﱠ‬ ‫ﹺ‬
‫ﻟﺒﻌﺾ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‬
‫ﺍﻟ ﹼﺘﻔﻮﻳﺾ ﺍ ﹼﻟﺬﻱ ﻧﺴﺒﻪ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﱡ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻐﺰﺍﻟﻲ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(١٠٨/١‬‬

‫‪١٧‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﻫﺪﻑ ﺍﻟﻜﺘﺎﺏ‬ ‫‪١٨‬‬

‫ﺍﺕ ﹶﺛﺎﺑﹺﺘ ﹲﹶﺔ ﷲﹺ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‪،‬‬ ‫ﺎﺕ ﹶﺯﺍﺋﹺﺪﹶ ﹲﺓ ﹶﻋ ﹶﻠﻰ ﱠ‬

‫ﺍﻟﺬ ﹺ‬ ‫ﺎﻝ ﹶﻗ ﹾﻮ ﹲﻡ ﹺﻣ ﹶﻦ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺃﻧﹼﻬﺎ ﹺﺻ ﹶﻔ ﹲ‬
‫ﹶﻭ ﹶﻗ ﹶ‬
‫ﺍﻟﻤﺠﺴﻤﺔ ﺍ ﹼﻟﺬﻳﻦ ﹸﻳﺜﺒﺘﻮﻥ ﷲ‬ ‫ﹼ‬ ‫ﻛﻴﻔﻴﺘﻬﺎ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻭﻫﺬﺍ ﻫﻮ ﻣﺴﻠﻚ‬ ‫ﻭﻧﻔﻮﺽ ﹼ‬ ‫ﹸﻧ ﹾﺜﺒﹺ ﹸﺖ ﺣﻘﻴﻘﺘﻬﺎ ﹼ‬
‫ﺍﻟﺠﺴﻢ ﻭﻟﻮﺍﺯﻣﻪ ﻣﻦ ﺍﻟﺠﻬﺔ ﻭﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺠﻮﺍﺭﺡ ﻭﻣﺎ ﺷﺎﺑﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ ﺍﻟﺘﻲ‬
‫ﹶ‬ ‫ﺗﻌﺎﻟﻰ‬
‫ﻳﺘﻌﺎﻟﻰ ﺍﷲ ﻋﻨﻬﺎ ﻭﻳﺘﻘﺪﹼ ﺱ‪.‬‬

‫ﺍﻷﻭﻟﻴﻦ – ﺃﻱ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‬

‫ﻭﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ‬ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻧﻘﻞ ﺍﻟﺮﺃﻳﻴﻦ ﹼ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﹶﻭ ﹶﺭ ﱠﺩ ﻣﺬﻫﺐ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ؛‬
‫ﻭﺍﻟ ﹼﺘﻔﻮﻳﺾ – ﻭﻧﺴﺒﻬﻤﺎ ﺇﻟﻰ ﺃﻫﻞ ﱡ‬
‫ﺑﺪﺍﻳﺔ ﻛﺘﺎﺑﹺ ﹺﻪ ﻫﺬﺍ ﻣﺴﻠﻚ‬
‫ﹺ‬ ‫ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻋﻨﺪ ﹶﺗ ﹶﺒﻨ ﹺ‬
‫ﱢﻴﻪ ﻓﻲ‬ ‫ﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﹾﺍﻏﺘ ﱠﹶﺮ ﺑﻜﻼ ﹺﻡ ﹺ‬ ‫ﹼ‬ ‫ﺃﻥ ﺑﻌﺾ‬‫ﹶﺑ ﹾﻴﺪﹶ ﹼ‬
‫ﺗﺎﺏ ﹺﻣﻦ ﹶﻣ ﹾﻨ ﹶﻬ ﹺﺞ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺇﻟﻰ ﹶﻣ ﹾﻨ ﹶﻬ ﹺﺞ ﺍﻟ ﹼﺘﺠﺴﻴﻢ)‪!!(١‬‬ ‫ﺍﻟ ﹼﺘﻔﻮﻳﺾ‪ ،‬ﹶﻭ ﹶﺯ ﹶﻋ ﹶﻢ ﺃﻧﹼﻪ ﹶ‬

‫ﻣﺮﺩﻭﺩ ﹺﻣﻦ ﻛﻼ ﹺﻡ ﺍﻹﻣﺎ ﹺﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ‪ ،‬ﻭﺫﻟﻚ‬

‫ﹲ‬ ‫ﺍﺳﺘﻨﺘﺎﺝ ﹲ‬
‫ﺑﺎﻃﻞ‬ ‫ﹲ‬ ‫ﻭﻫﺬﺍ‬
‫ﺑﺪﻟﻴﻠﻴﻦ‪:‬‬

‫ﺍﻟﺠﺴﻢ ﷲﹺ ﺗﻌﺎﻟﻰ‪ ،‬ﹸ‬

‫ﺣﻴﺚ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺇﺛﺒﺎﺕ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﹼﻪ ﹶﺭ ﱠﺩ ﻓﻲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ ﻋﻘﻴﺪﹶ ﺗﻬﻢ ﻓﻲ‬
‫ﹼ‬
‫ﹸ‬
‫ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻴﺪ‪ ،‬ﺇﻧﹼﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﺠﺎﺭﺣﺔ‪ .‬ﻭﻟﻴﺲ ﺍﻟﺨﻼﻑ‬ ‫»ﻭﻟﻴﺲ‬
‫ﹶ‬ ‫ﻗﺎﻝ )ﺹ‪:(٣٦١/‬‬ ‫ﹶ‬
‫ﺍﻟﺠﺴﻤﻴﺔ‪ .‬ﻭﻟﻴﺲ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻌﻴﻦ‪ ،‬ﻭﺇﻧﹼﻤﺎ ﺍﻟﺨﻼﻑ‬ ‫ﹼ‬ ‫ﻮﺭ ﹺﺓ‬
‫ﺍﻟﺼ ﹶ‬
‫ﻓﻲ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺇﻧﹼﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﱡ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‬
‫ﻭﺍﻟﻤﺸﺒﻬﺔ ﺇﻟﻰ ﺍﻟ ﹼﺘﻤﺜﻴﻞ‪ ،‬ﻭﺃﻫﻞ ﱡ‬
‫ﹼ‬ ‫ﻓﻲ ﺍﻟﺤﺪﻗﺔ‪ .‬ﻓﺎﻟﻤﻌﺘﺰﻟﺔ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻰ ﺍﻟ ﹼﺘﻌﻄﻴﻞ ﻭﺍﻟ ﹼﺘﻤﻮﻳﻪ‪،‬‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹶﻭ ﱠﺣﺪﹸ ﻭﺍ«‪.‬‬
‫ﻭﺍﻟﻤﺸﺒﻬﺔ ﺍﻟﺘﺤﺪﻭﺍ‪ ،‬ﻭﺃﻫﻞ ﱡ‬
‫ﹼ‬ ‫ﹸ‬
‫ﻓﺎﻟﻤﻌﺘﺰﻟﺔ ﺟﺤﺪﻭﺍ‪،‬‬ ‫ﺇﻟﻰ ﺍﻟ ﹼﺘﻮﺣﻴﺪ ﻭﺍﻟ ﹼﺘﻨﺰﻳﻪ‪.‬‬
‫ﹺ‬
‫ﺑﺎﻟﻴﺪ ﺍﻟﺠﺎﺭﺣﺔ‪ ،‬ﻭﺑﺎﻟﻮﺟﻪ ﻭﺟﻪ‬ ‫ﺃﻳﻀﺎ )ﺹ‪» :(٤٦١/‬ﻭﺍﻟﻤﺸﺒﻬﺔ ﻗﺎﻟﻮﺍ‪ :‬ﺃﺭﺍ ﹶﺩ‬ ‫ﻭﻗﺎﻝ ﹰ‬
‫ﺗﺄﻭﻟﻮﻩ ﹶﺗ ﹶﺄ ﱡﻭ ﹰﻻ ﺃﺑﻄﻠﻮﺍ ﺑﻪ«‪.‬‬
‫ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪ ،‬ﹼ‬

‫ﻗﻮﻝ ﹶﻣ ﹾﻦ‬ ‫ﺍﻟﺠﻮﺍﺭﺡ ﷲ ﺗﻌﺎﻟﻰ )ﺹ‪» :(٤٦١/‬ﻭﺃ ﹼﻣﺎ ﹸ‬

‫ﹶ‬ ‫ﻭﻗﺎﻝ ﹰ‬
‫ﺃﻳﻀﺎ ﻭﻫﻮ ﻳﺮ ﹼﺩ ﻋﻠﻴﻬﻢ ﺇﺛﺒﺎ ﹶﺗﻬﻢ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻷﻧﹼﻪ ﻟﻮ ﻛﺎﻥ ﻳﺪﻩ ﻳﺪ ﺟﺎﺭﺣﺔ ﻭﻭﺟﻬﻪ ﻭﺟﻪ ﺟﺎﺭﺣﺔ‪ ،‬ﹶﻟ ﹶﺸ ﱠﺒ ﹾﻬﺘ ﹸﹶﻪ‬ ‫ﹲ‬
‫ﻓﺒﺎﻃﻞ ﹰ‬ ‫)‪(٢‬‬
‫ﺃﺭﺍ ﹶﺩ ﺑﻪ ﺍﻟﺠﺎﺭﺣﺔ‬

‫)‪ (١‬ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ )ﺹ‪ ،(١٦١/‬ﻭﻣﺎ ﺗﻌﻘﺒﻨﺎﻩ ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﻤﺆﻟﻒ ﻣﻦ ﻛﻼﻡ ﺍﻟﻤﺆﻟﻒ ﻧﻔﺴﻪ ﻓﻲ ﻛﺘﺒﻪ‬
‫ﺍﻷﺧﺮ￯‪ ،‬ﻓﺈﻧﹼﻪ ﻓﻲ ﻏﺎﻳﺔ ﺍﻷﻫﻤﻴﺔ ﻓﻲ ﺭﺩ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﺍﻟﻮﺍﻫﻴﺔ‪.‬‬
‫)‪ (٢‬ﻭﻫﻢ ﺍﻟﻤﺠﺴﻤﺔ ﺍ ﹼﻟﺬﻳﻦ ﻳﺄﺧﺬﻭﻥ ﺑﻈﻮﺍﻫﺮ ﺍﻟﻨﹼﺼﻮﺹ ﻹﺛﺒﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﺠﻮﺍﺭﺡ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫‪١٩‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﻫﺪﻑ ﺍﻟﻜﺘﺎﺏ‬

‫ﹸ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻼﺳﺘﺤﺎﻟﺔ‬ ‫ﻭﻧﻘﻼ‪ .‬ﹶﺃ ﱠﻣﺎ‬
‫ﻋﻘﻼ ﹰ‬
‫ﺑﻨﻔﺴﻚ‪ ،‬ﻭﺍﻟﺨﺎﻟﻖ‪ ‬ﻻ ﹸﻳ ﹶﺸ ﱠﺒ ﹸﻪ ﺑﺎﻟﻤﺨﻠﻮﻕ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﹰ‬
‫ﺫﻟﻚ ﻋﻠﻴﻪ‪ .‬ﻭﺃ ﹼﻣﺎ ﺍﻟ ﹼﻨﻘﻞ‪ ،‬ﻓﻘﻮﻟﻪ‪] ﴾ 4321 ﴿ :‬ﺍﻟﺸﻮﺭ￯‪ ،[١١/‬ﻭﻗﻮﻟﻪ‪.﴿ :‬‬
‫‪] ﴾210/‬ﺍﻹﺧﻼﺹ‪[٤/‬؛ ﻓﻨﻔﻰ ﺍﻟﻤﻤﺎﺛﻠﺔ ﻭﺍﻟﺘﻜﺎﻓﺆ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺧﻠﻘﻪ‪ .‬ﹸﺛ ﱠﻢ ﹶﻟ ﹾﻮ‬
‫ﺍﻋﺘﻘﺎﺩ ﹸﻩ‪ ،‬ﹶﻓﺈﹺ ﱠﻥ‬
‫ﹸ‬ ‫ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﻣﺎ ﹶﻳ ﹾﻌ ﹺﻘ ﹸﻞ ﻣﻦ ﺻﻔﺎﺗﻪ ﹶﻟﺘ ﹶﹶﺨ ﱠﺒ ﹶﻂ‬ ‫ﹺ‬
‫ﺍﻵﻳﺎﺕ ﻓﻲ ﹼ‬ ‫ﻇﻮﺍﻫﺮ‬
‫ﹶ‬ ‫ﹶﺣ ﹶﻤ ﹶﻞ ﹸ‬
‫ﺍﻟﻤ ﹶﺸ ﱢﺒ ﹸﻪ‬
‫ﻓﺄﺛﺒﺖ ﻳﺪﺍ ﻭﺍﺣﺪﹰ ﺍ‪ ،‬ﻭﻗﺎﻝ ﻓـﻲ‬ ‫ﹶ‬ ‫ﻳﻘﻮﻝ ﻓـﻲ ﻣﻮﺿﻊ‪] ﴾+*)('﴿ :‬ﺍﻟﻔﺘﺢ‪[١٠/‬‬ ‫ﹸ‬ ‫ﺍﻟﺤﻖﱠ‬
‫ﻣﻮﺿﻊ‪] ﴾μ´³²±°¯﴿ :‬ﺹ‪ ،[٧٥/‬ﻭﻗﺎﻝ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪'&﴿ :‬‬
‫()﴾ ]ﻳﺲ‪ ،[٧١/‬ﻓﺠﻤﻊ؛ ﹶﻓﺈﹺ ﱠﻥ ﹶﺣ ﹾﻤ ﹶﻞ ﺍﻵﻳ ﹶﺔ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﻋﻠﻰ ﻣﺎ ﹶﻳﺘ ﹶﹶﻮ ﱠﻫ ﹶﻤ ﹸﻪ ﻣﻦ‬
‫ﻳﺜﺒﺖ ﻟﻪ ﻳﺪﹰ ﺍ ﻭﺍﺣﺪ ﹰﺓ ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ‬
‫ﺍﻟﺠﺎﺭﺣﺔ‪ ،‬ﻓﻼ ﻳﺨﻠﻮ ﺃﻥ ﹶ‬
‫ﻧﻘﺺ ﻳﻠﻴﻖ ﺑﺎﻟﻤﺨﻠﻮﻕ ﻭﻻ ﻳﻠﻴﻖ ﺑﺎﻟﺨﺎﻟﻖ‪.«...‬‬

‫ﻭﻗﺎﻝ ﹰ‬
‫ﺃﻳﻀﺎ )ﺹ‪» :(٩٦١/‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﷲ‪] ﴾>=<﴿ :‬ﻃﻪ‪ ،[٣٩/‬ﻭﻗﺎﻝ‪:‬‬
‫ﻗﻠﺖ ﻓﻲ ﻗﻮﻟﻪ‬
‫﴿‪] ﴾ÚÙØ‬ﻫﻮﺩ‪ ،[٣٧/‬ﻭﻗﺎﻝ‪] ﴾\[﴿ :‬ﺍﻟﻘﻤﺮ‪ ،[١٤/‬ﻓﺈﻥ ﹶ‬
‫ﺟﻮﺍﺭﺡ‪،‬‬
‫ﹶ‬ ‫ﺇﻥ ﻟﻪ ﹶﺃ ﹾﻋ ﹸﻴﻨﹰﺎ‬
‫ﻗﻠﺖ‪ :‬ﹼ‬ ‫﴿=>﴾‪ :‬ﺇﹺ ﱠﻥ ﻟﻪ ﹶﻋ ﹾﻴﻨﹰﺎ ﻭﺍﺣﺪ ﹰﺓ ﻭﻫﻲ ﺟﺎﺭﺣﺔ‪ ،‬ﹶﻓ ﹶﻨ ﹾﻘ ﹲ‬
‫ﺺ )‪ ،(...‬ﻭﺇﻥ ﹶ‬
‫ﺇﻥ ﻟﻪ ﺻﻮﺭﺓ ﻛﺼﻮﺭﺓ ﺁﺩﻡ ﻭﻟﻪ ﻋﻴﻨﺎﻥ ﻭﻟﻴﺲ ﻟﻪ ﺃﻋﻴﻦ‪ ،‬ﻓﺬﻟﻚ‬ ‫ﻓﻘﺪ ﺃﺑﻄﻠﺖ ﻣﺬﻫﺒﻚ)‪ .(١‬ﻭﻗﻮﻟﻚ‪ :‬ﹼ‬
‫ﹶ‬
‫ﻓﻜﻴﻒ ﻓﻲ ﺣ ﹼﻘﻪ ﺗﻌﺎﻟﻰ؟!«‪.‬‬ ‫ﹸﻳ ﹾﺴ ﹶﺘ ﹾﻘ ﹶﺒ ﹸﺢ ﻓﻲ ﺣﻖﹼ ﺍﻟﻤﺨﻠﻮﻕ‬

‫ﺃﻳﻀﺎ )ﺹ‪ » :(٢٧١/‬ﹸﻗ ﹾﻞ‪ :‬ﺁ ﹶﻣ ﹾﻨ ﹸﺖ ﺑﹺ ﹶﻼ ﺗﹶﺸﹾ ﺒﹺﻴﻪ‪ ،‬ﹶﻭ ﹶﺻﺪﱠ ﹾﻗ ﹸﺖ ﺑﹺ ﹶﻼ ﹶﺗ ﹾﻤﺜﹺﻴﻞ‪ .‬ﹶﻭ ﹶﻋ ﹶﻠ ﱠﻲ ﺿﻤﺎﻧﻚ‬ ‫ﻭﻗﺎﻝ ﹰ‬
‫ﺷﻲﺀ‪ .‬ﻭﻻ ﹸﺃﺣﻴﻠﻚ‬ ‫ﹲ‬ ‫ﺃﻥ ﻣﻌﺒﻮ ﹶﺩﻙ ﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻪ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻬ ﹸﻪ‬ ‫ﻓﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻓﺈﻧﹼﻪ ﻻ ﹸﺑﺪﱠ ﹶﺃ ﹾﻥ ﺗﻌﺘﻘﺪﹶ ﹼ‬
‫ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،﴾4321 ﴿ :‬ﻭﺗﻜﻔﻴﻚ ﻫﺬﻩ ﹶﺭﺩﺍ ﻋﻠﻰ‬
‫ﱢ‬
‫ﺍﻟﻤﻌﻄﻠﺔ«‪.‬‬ ‫ﺍﻟﻤﺸﺒﻬﺔ ﻭﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﻭﺗﻜﻔﻴﻚ ﴿‪ ﴾765‬ﹶﺭﺩﺍ ﻋﻠﻰ‬

‫ﻣﺴﻠﻚ ﺍﻟﻤﺠﺴﻤﺔ ﻓﻲ ﺗﺘﺒﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﻭﻋﺪﻡ‬ ‫ﹶ‬ ‫ﻭﺍﻟﺪﹼ ﻟﻴﻞ ﺍﻟ ﹼﺜﺎﻧﻲ‪ :‬ﺇﻧﹼﻪ ﺭ ﹼﺩ ﻓﻲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ‬
‫»ﺇﻥ ﺍﻟﺼﺤﺎﺑ ﹶﺔ ﻣﺎ ﺍﺷﺘﻐﻠﻮﺍ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ«)‪،(٢‬‬ ‫ﹸ‬
‫»ﻭﻗﻮﻝ ﺍﻟﻤﺸﺒﻬﺔ‪ :‬ﹼ‬ ‫ﺗﺄﻭﻳﻠﻬﺎ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ )ﺹ‪:(١٧٥/‬‬

‫ﻷﻥ ﺍﻟﻤﺠﺴﻢ ﹸﻳﺜﺒﺖ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻪ ﹶﻋ ﹾﻴﻨﹶ ﹾﻴ ﹺﻦ ﺍﺛﻨﻴﻦ ﻓﻘﻂ ﺩﻭﻥ ﺍﻷﻋﻴﻦ!!!‬
‫ﹼ‬ ‫)‪(١‬‬
‫)‪ (٢‬ﻛﻼﻣﻬﻢ ﻏﻴﺮ ﺻﺤﻴﺢ‪ ،‬ﻷﻧﹼﻪ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﹼﻪ ﹼﺃﻭﻝ ﺑﻌﻀﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ‬
‫ﻳﺴﺘﺸﻬﺪ ﺑﻬﺎ ﺍﻟﻤﺠﺴﻤﺔ ﻹﺛﺒﺎﺕ ﺍﻟﺠﻮﺍﺭﺡ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻳﺄﺗﻲ ﻓﻲ ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ ﻧﻤﺎﺫﺝ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﻫﺪﻑ ﺍﻟﻜﺘﺎﺏ‬ ‫‪٢٠‬‬

‫ﻓﺄﻗﻮﻝ‪ :‬ﻭﻛﻤﺎ ﻟﻢ ﻳﺸﺘﻐﻠﻮﺍ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞﹺ ﹶﻟ ﹾﻢ ﻳﺸﺘﻐﻠﻮﺍ ﺑﺎﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﻤﺜﻴﻞ«‪.‬‬

‫ﺍﻟﺼ ﹶﺤﺎ ﹶﺑ ﹶﺔ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ‬

‫ﺇﻥ ﱠ‬‫ﺃﻳﻀﺎ )ﺹ‪» :(١٧٥/‬ﻭﻣﺜﺎﻟﻚ ﻣﺜﺎﻝ ﺭﺟﻞ ﻳﻘﻮﻝ‪ :‬ﹼ‬ ‫ﻭﻗﺎﻝ ﹰ‬
‫ﻷﻥ ﻣﻘﺼﺪﻫﻢ ﺣﻀﻮﺭ‬ ‫ﺃﻥ ﻳﻘﺼﺪﻭﺍ ﹼ‬
‫ﻣﻜﺔ ﻻ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻷﻧﹼﻬﺎ ﻟﻢ ﺗﻜﻦ ﻋﻠﻰ ﻃﺮﻳﻘﻬﻢ‪ ،‬ﹼ‬
‫ﻷﻥ ﺩﺧﻮﻝ ﺍﻟﻜﻮﻓﺔ ﺑﹺﺪﹾ ﹶﻋ ﹲﺔ؛ ﻓﻜﺬﻟﻚ ﻫﺎ ﻫﻨﺎ ﺇﻥ ﻛﺎﻧﻮﺍ ﺗﺮﻛﻮﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ)‪ (١‬ﻣﺎ ﺗﺮﻛﻮﻩ‬
‫ﻋﺮﻓﺎﺕ ﻻ ﹼ‬
‫ﺍﻟﺸ ﹶﺒ ﹶﻪ ﻭﺍﻟﺒﺪﻉ ﺍ ﹼﻟﺘﻲ ﻇﻬﺮﺕ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻟﻢ ﺗﻜﻦ‬
‫ﻷﻥ ﻫﺬﻩ ﱡ‬ ‫ﻣﺤﻈﻮﺭﺍ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺮﻛﻮﻩ ﹼ‬
‫ﹰ‬ ‫ﻟﻜﻮﻧﻪ‬
‫ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺗﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻟ ﹼﺘﺄﻭﻳﻞ؛ ﺑﺨﻼﻑ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﺍﻟﺒﺪﻉ ﻓﻴﻪ ﻗﺪ ﻇﻬﺮﺕ ﹶﻭ ﱡ‬
‫ﺍﻟﺸ ﹶﺒ ﹸﻪ‬
‫ﻓﻴﻪ ﻗﺪ ﺍﻧﺘﺸﺮﺕ‪ ،‬ﻓﻨﺤﺘﺎﺝ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻟﺪﺣﺾ ﺷﺒﻬﺔ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﻌﻄﻴﻞ«‪.‬‬

‫ﻭﻗﺎﻝ ﹰ‬
‫ﺃﻳﻀﺎ )ﺹ‪» :(١٧٦/‬ﻭﺍﻟﻤﺮﻳﺾ ﹶﻣ ﹾﻦ ﻫﻮ ﺍﻵﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ؟ ﺍﻟﻤﺮﺽ‪ :‬ﺍﻟ ﹼﺘﺸﺒﻴﻪ‬
‫ﻭﺍﻟ ﹼﺘﻌﻄﻴﻞ‪ .‬ﻭﺍﻟﺪﹼ ﻭﺍﺀ‪ :‬ﺍﻟ ﹼﺘﻔﺴﻴﺮ ﻭﺍﻟ ﹼﺘﺄﻭﻳﻞ«‪.‬‬

‫ﻒ ﻣﺎ ﺍﺳﺘﻌﻤﻠﻮﺍ‬ ‫ﺍﻟﺴ ﹶﻠ ﹶ‬
‫ﺃﻳﻀﺎ )ﺹ‪ » :(١٧٧/‬ﹸﺛ ﱠﻢ ﺃﻗﻮﻝ‪ :‬ﻭﻛﻴﻒ ﹸﻳﻤﻜﻦ ﺃﻥ ﹸﻳﻘﺎﻝ‪ :‬ﺇﹺ ﱠﻥ ﱠ‬ ‫ﻭﻗﺎﻝ ﹰ‬
‫ﻋﺒﺎﺱ ﹶﻭ ﹸﺿﻮ ﹶﺀ ﹸﻩ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺍﺑﻦ ﹼ‬ ‫ﺳﻴﺪ ﹶ‬
‫ﺍﻟﻜ ﹾﻮ ﹶﻧ ﹾﻴ ﹺﻦ‪ :‬ﺃﻧﹼﻪ ﹶﻗﺪﱠ ﹶﻡ ﹶﻟ ﹸﻪ ﹸ‬ ‫ﺍﻟ ﹼﺘﺄﻭﻳﻞ؟ ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﹼ‬
‫ﻳﻦ‪ ،‬ﹶﻭ ﹶﻋ ﱢﻠ ﹾﻤ ﹸﻪ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭ ﹶ‬
‫ﻳﻞ«)‪.(٢‬‬ ‫ﻗﻠﺖ‪ :‬ﺃﻧﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﻘﺎﻝ‪» :‬ﺍﻟ ﱠﻠ ﹸﻬ ﱠﻢ ﹶﻓ ﱢﻘ ﹾﻬ ﹸﻪ ﹺﻓﻲ ﺍﻟﺪﱢ ﹺ‬
‫» ﹶﻣ ﹾﻦ ﹶﻓ ﹶﻌ ﹶﻞ ﹶﻫ ﹶﺬﺍ؟«‪ .‬ﹸ‬
‫ﻓﻼ ﻳﺨﻠﻮ ﺇ ﹼﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ‪ ‬ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ ﺃﻭ ﻋﻠﻴﻪ‪ .‬ﻓﻼ ﹸﺑﺪﱠ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺃﺭﺍﺩ ﺍﻟﺪﻋﺎﺀ ﻟﻪ‬
‫ﻣﺤﻈﻮﺭﺍ ﻟﻜﺎﻥ ﻫﺬﺍ ﺩﻋﺎ ﹰﺀ ﻋﻠﻴﻪ ﻻ ﻟﻪ‪ .‬ﹸﺛ ﱠﻢ ﹸ‬
‫ﺃﻗﻮﻝ‪ :‬ﻻ ﻳﺨﻠﻮ ﺇ ﹼﻣﺎ‬ ‫ﹰ‬ ‫ﻻ ﺩﻋﺎﺀ ﻋﻠﻴﻪ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭ ﹸ‬
‫ﻳﻞ‬
‫ﻗﻠﺖ‪ :‬ﺇﻧﻪ ﻣﺴﺘﺠﺎﺏ‪،‬‬
‫ﺇﻥ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ‪ ‬ﻟﻴﺲ ﻣﺴﺘﺠﺎ ﹰﺑﺎ‪ ،‬ﻓﻠﻴﺲ ﺑﺼﺤﻴﺢ‪ .‬ﻭﺇﻥ ﹶ‬ ‫ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﹼ‬
‫ﺗﺮﻛﺖ ﹶﻣ ﹾﺬ ﹶﻫ ﹶﺒ ﹶﻚ ﹶﻭ ﹶﺑ ﹶﻄ ﹶﻞ ﻗﻮﻟﻚ‪ :‬ﺇﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ‪ .‬ﻭﻛﻴﻒ ﻭﺍ ﹸ‬
‫ﷲ ﻳﻘﻮﻝ‪¤﴿ :‬‬ ‫ﹶ‬ ‫ﻓﻘﺪ‬
‫‪.«﴾¬«ª©¨§¦ ¥‬‬
‫ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﹸﻳ ﹶﻐ ﱢﻴ ﹾﺮ ﻣﺬﻫﺒﻪ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺇﻟﻰ‬ ‫ﺍﻹﻣﺎﻡ ﹺ‬
‫ﹶ‬ ‫ﻭﺑﻬﺬﺍ ﹶﻳ ﹶﺘ ﹶﺒ ﱠﻴ ﹸﻦ ﻟﻨﺎ ﹶﺃ ﱠﻥ‬
‫ﻴﻢ ﻭﺇﺛﺒﺎﺕ ﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻷﻋﻀﺎﺀ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ‪.‬‬ ‫ﺍﻟ ﱠﺘ ﹾﺠ ﹺﺴ ﹺ‬

‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺘﹼﺄﻭﻳﻞ ﺃﺻ ﹰ‬
‫ﻼ ﻛﻲ ﹸﻳﻘﺎﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫)‪ (١‬ﻟﻢ ﻳﺘﺮﻙ ﹼ‬
‫ﺧﻴﺮ ﺷﺎﻫﺪ ﻋﻠﻰ ﺃﻧﹼﻬﻢ ﻟﻢ ﻳﺘﺮﻛﻮﻩ‪.‬‬
‫)‪ (٢‬ﺳﻴﺄﺗﻲ ﺗﺨﺮﻳﺠﻪ ﻻﺣ ﹰﻘﺎ )ﺹ‪.(١٧٢ ،١٢٢/‬‬
‫‪٢١‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ‪/‬ﻫﺪﻑ ﺍﻟﻜﺘﺎﺏ‬

‫ﺃﺳﻠﻮﺏ ﺍﻟ ﱠﺘ ﹶﻬ ﱡﺠ ﹺﻢ ﻓﻲ ﺑﺪﺍﻳﺔ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻋﻠﻰ ﺗﺄﻭﻳﻞﹺ‬

‫ﹶ‬ ‫ﺍﺳﺘﺨﺪﻡ‬
‫ﹶ‬ ‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‬
‫ﹶ‬ ‫ﻭﻳﺒﺪﻭ ﹼ‬
‫ﺃﻥ‬
‫ـﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹺﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ ﹸﺣ ﱠﺠ ﹲﺔ ﻋﻠﻴﻪ‪،‬‬
‫ﻳﻜﻮﻥ ﻟﹺ ﹸ‬
‫ﹶ‬ ‫ﹺ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﻭﻧﺴﺒﻪ ﺇﻟﻰ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻛﻲ ﻻ‬ ‫ﹺ‬
‫ﺍﻵﻳﺎﺕ‬ ‫ﹺ‬
‫ﺑﻌﺾ‬
‫ﺟﻤﻬﻮﺭ‬
‫ﹸ‬ ‫ﺍﻟﺠﺴﻤﻴﺔ – ﻭﻫﻢ‬
‫ﹼ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺘﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﻳﻘﻮﻟﻮﻥ ﻟﻌﻠﻤﺎﺀ ﺃﻫﻞ ﱡ‬‫ﹶ‬ ‫ﺇﺫ ﺇﻧﹼﻬﻢ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ –‪ :‬ﺇﻧﹼﻜﻢ ﺇﺫﺍ ﹸﻗﻠﺘﻢ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ ﻓﺄﻧﺘﻢ ﺇ ﹰﺫﺍ ﺗﻮﺍﻓﻘﻮﻥ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻣﻦ ﹼ‬
‫ﺷﺮ ﺃﻫﻞ‬ ‫ﺃﻫﻞﹺ ﱡ‬
‫ﺗﺠﺴﻴﻢ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﹺ‬ ‫ﺍﻟﺒﺪﻉ‪ .‬ﻭﺫﻟﻚ ﻟﹺ ﹸﻴ ﹶﻠ ﱢﺒ ﹸﺴﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ ﻭﺍﻟﺠﻬﻠﺔ ﻓﻴﻤﻴﻠﻮﻥ ﺑﺬﻟﻚ ﺇﻟﻰ‬
‫ﻗﻮﻟﻬﻢ)‪.(١‬‬

‫ﻣﺮ ﻣﻦ ﻛﻼﻣﻪ ﻓﻲ ﺗﻘﺮﻳﺮﻩ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻪ ﺑﺎﻟﺪﹼ ﻟﻴﻞ‬ ‫ﻭﺍﻟﺪﹼ ﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻣﺎ ﹼ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ﻗﺪ ﹼﺃﻭﻝ ﻫﺬﻩ ﺍﻵﻳـﺎﺕ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹺﻣﻦ ﹼ‬ ‫ﹺ‬
‫ﻟﻌﻠﻤﺎﺀ ﺃﻫﻞﹺ ﱡ‬ ‫ﻭﺍﻟﻌﻘﻠﻲ‪ ،‬ﻓﺈﻧﹼﻪ ﹶﻭ ﹶﺗ ﹶﺒ ﹰﻌﺎ‬
‫ﹼ‬ ‫ﺍﻟﺸﹼ ﹼ‬
‫ﺮﻋﻲ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﻛﻤﺎ ﹼﺃﻭﻟﺘﻬﺎ ﺍﻟـﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻓـﻲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ‪» -‬ﻣـﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ« ‪ -‬ﻭﻛﺘﺎﺑﻴﻪ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ«‪ ،‬ﻭ»ﺩﻓﻊ ﺷﺒﻪ ﺍﻟ ﹼﺘﺸﺒﻴﻪ‬
‫ﹼ‬
‫ﺑﺄﻛﻒ ﺍﻟ ﹼﺘﻨﺰﻳﻪ«‪ ،‬ﺧﻴﺮ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺑﻴ ﹼﻨﺎﻩ)‪ (٢‬ﻭﺑﺎﷲ ﺗﻌﺎﻟﻰ ﺍﻟ ﹼﺘﻮﻓﻴﻖ‪.‬‬

‫ﻭﺻﻒ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻤﺨﻄﻮﻃﺔ‬

‫ﺻﻮﺭﻫﺎ ﺑﺎﻟﻤﻴﻜﺮﻭﻓﻴﻠﻢ‪» :‬ﻣﻌﻬﺪ ﺇﺣﻴﺎﺀ‬
‫ﻣﻦ ﻣﺤﻔﻮﻇﺎﺕ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻤﺼﺮﻳﺔ‪ ،‬ﻭﻗﺪ ﹼ‬
‫ﺍﻟﻤﺨﻄﻮﻃﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ« ﺑﻤﺼﺮ‪ ،‬ﺍﻟﺘﺎﺑﻊ ﻟﺠﺎﻣﻌﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻣﺼﻮﺭﺓ ﹰ‬
‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻤﻴﻜﺮﻭﻓﻴﻠﻢ ﻓﻲ ﻣﺮﻛﺰ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺑﺠﺎﻣﻌﺔ ﺃﻡ‬ ‫ﹼ‬ ‫ﹶﻭ ﹸﺗ ﹶ‬
‫ﻮﺟﺪﹸ ﻣﻨﻪ ﻧﺴﺨﺔ‬
‫ﺍﻟﻘﺮ￯ ﺗﺤﺖ ﺭﻗﻢ )‪ (١١٩٦‬ﺗﻔﺴﻴﺮ‪.‬‬

‫)‪ (١‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ ،‬ﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ‪٧٢٨/‬ﻫـ( ﻓﻲ »ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ« )‪(٢٧٠/١‬‬
‫ﹼ‬
‫ﺍﻟﻤﺘﺄﺧﺮﻳﻦ‬ ‫ﻭﻫﻮ ﻳﻐﻤﺰ ﺑﺎﻟﺤﻨﺎﺑﻠﺔ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺘﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪ ...» :‬ﻛﺜﻴﺮ ﻣﻦ‬
‫ﺍﻟﻤﻨﺘﺴﺒﻴﻦ ﺇﻟﻰ ﺃﺣﻤﺪ ﺍ ﹼﻟﺬﻳﻦ ﻣﺎﻟﻮﺍ ﺇﻟﻰ ﺑﻌﺾ ﻛﻼﻡ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻛﺎﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﻭﺻﺪﻗﺔ ﺑﻦ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﻭﺍﺑﻦ‬
‫ﺍﻟﺠﻮﺯﻱ‪ ،‬ﻭﺃﻣﺜﺎﻟﻬﻢ«‪.‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ ﻣﺎ ﻧﻘﻠﻨﺎﻩ ﹺﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻓﻲ ﺗﻌﻘﻴﺒﺎﺗﻨﺎ ﻋﻠﻰ ﺍﻟﻤﺆﻟﻒ ﻓﻲ ﻫﻮﺍﻣﺶ )ﺹ‪.(١٦٢ - ١٥٨/‬‬
‫ﻧﻤﺎﺫﺝ ﻣﻦ ﺻﻮﺭ ﺍﻟﻤﺨﻄﻮﻁ‬ ‫‪٢٢‬‬

‫ﻧﻤﺎﺫﺝ ﻣﻦ ﺍﻟﻤﺨﻄﻮﻃﺔ‬
‫‪٢٣‬‬ ‫ﻧﻤﺎﺫﺝ ﻣﻦ ﺻﻮﺭ ﺍﻟﻤﺨﻄﻮﻁ‬

‫ﺻﻮﺭﺓ ﺍﻟﺼﻔﺤﺔ ﺍﻷﺧﻴﺮﺓ ﻣﻦ ﺍﻟﻤﺨﻄﻮﻃﺔ‬

٢٤
 ‫‪fiβa@szjæa‬‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻟ ﹼﺘ ﹾﻨﺰﻳﻪ ﻭﺍﻟ ﹼﺘﺠﺴﻴﻢ‬

‫ﺍﻷﻭﻝ‬
‫ﺍﻟﻤﻄﻠﺐ ﹼ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬
‫ﹼ‬ ‫ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹸﻪ ﺍﷲ ﹶﻋ ﹺﻦ‬
‫ﻋﻘﻴﺪﺓ ﺃﻏﻠﺐ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‬
‫ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﹼ‬
‫ﺍﻟﺸﻴﻌﺔ‬

‫‪٢٥‬‬
٢٦
 ‫‪fiβa@szjæa‬‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻟ ﹼﺘﻨﺰﻳﻪ ﻭﺍﻟ ﹼﺘﺠﺴﻴﻢ‬

‫ﻳﻨﻔﺮ ﻣﻨﻪ ﹼ‬
‫ﻛﻞ ﻣﺴﻠﻢ‬ ‫ﺃﻣﺮﺍ ﹸ‬
‫ﺎﻧﻴﺔ ﺍﻟﻤﺎﺩ ﹼﻳﺔ ﹰ‬ ‫ﻭﺻﻒ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﺑﺸﻲﺀ ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﹺ‬
‫ﺍﻟﺠ ﹾﺴ ﹶﻤ ﹼ‬ ‫ﹸ‬ ‫ﹸﻳ ﹶﻌﺪﱡ‬
‫ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﻛﺎﻥ ﻟﻪ ﹶﺃ ﹾﺩ ﹶﻧﻰ ﹸﻣ ﹾﺴ ﹶﻜ ﹴﺔ ﹺﻣﻦ ﻋﻘﻞ‪.‬‬
‫ﻴﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻧﻔﻴﺎ ﺃﻭ ﺇﺛﺒﺎ ﹰﺗﺎ‪ ،‬ﹶ‬
‫ﻧﺸﺄ ﻋﻦ ﺍﻟﻜﻼﻡ ﻓﻲ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻦ‬ ‫ﻭﺍﻟﻜﻼﻡ ﻓﻲ ﻣﻮﺿﻮﻉ ﹶﺗ ﹾﺠ ﹺﺴ ﹺ‬
‫ﹰ‬
‫ﺍﻟﻘﻄﻌﻴﺔ )ﺍﻟﻘﺮﺁﻥ( ﻭﻓﻲ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﹼ‬
‫ﺍﻟﻈ ﹼﻨﻴﺔ‪.‬‬ ‫ﹼ‬ ‫ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‬

‫ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻭﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺚ‬

‫ﹼ‬ ‫ﻓﻠﻤﺎ ﺧﺎﺿﺖ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﻓﻲ ﹸﻣﺘﺸﺎﺑﻪ ﺍﻟ ﹼﻨﺼﻮﺹ‬
‫ﹰ‬
‫ﺧﻮﺿﺎ ﺃﺛﺒﺘﻮﺍ ﷲ ﺗﻌﺎﻟﻰ‬ ‫ﺍﻵﺣﺎﺩ ﺍﻟﻤﺸﻜﻮﻙ ﻓﻲ ﺛﺒﻮﺗﻬﺎ ﻋﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ‬
‫ﺍﻟﺠﺴﻢ)‪ (١‬ﻭﻟﻮﺍﺯﻣﻪ)‪ ،(٢‬ﻗﺎﻡ ﺍﻟﻌﻘﻼﺀ ﹺﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺑﺪﻓﻊ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻄﺎﺭﺋﺔ ﻋﻠﻰ ﺍﻟﺪﹼ ﻳﻦ‬
‫ﹶ‬
‫ﹰ‬
‫ﻣﺴﻠﻜﺎ – ﻭﻫﻮ ﺍﻟ ﹼﺘﺄﻭﻳﻞ – ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹶﻪ ﺍﷲ‬ ‫ﺍﻟﻘﻄﻌﻴﺔ‬
‫ﹼ‬ ‫ﺍﻟﺤﻨﻴﻒ‪ ،‬ﻭﺳﻠﻜﻮﺍ ﻓﻲ ﻫﺬﻩ ﺍﻟ ﹼﻨﺼﻮﺹ‬
‫ﺍﻟﻈﻨﻴﺔ ﻓﻲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﻲ ﻓﻴﻬﺎ‬
‫ﹼ‬ ‫ﺗﻌﺎﻟﻰ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﺠﺴﻢ ﻭﻟﻮﺍﺯﻣﻪ‪ ،‬ﻭ ﹶﻟﻢ ﻳﺄﺧﺬﻭﺍ ﺑﺎﻟ ﹼﻨﺼﻮﺹ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﺠﺴﻢ ﻭﺍﻟﺠﺎﺭﺣﺔ ﻟﻠﺨﺎﻟﻖ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﹺ ﱠﻥ ﱠ‬
‫ﺍﻟﻈﻨ ﱠﱢﻲ ﺍ ﹼﻟﺬﻱ ﹸﻳﻔﻴﺪ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟﻨﻘﺼﺎﻥ‬

‫ﻃﻮﻝ ﹶﻭﻋ ﹾﹶﺮ ﹲﺽ ﹶﻭﻋ ﹾﹸﻤ ﹲﻖ‪ ،‬ﻭﻻ ﺗﺨﺮﺝ ﺃﺟﺰﺍﺀ ﺍﻟﺠﺴﻢ ﻋﻦ ﻛﻮﻧﻬﺎ ﺃﺟﺴﺎ ﹰﻣﺎ ﹶﻭﺇﹺ ﹾﻥ ﹸﻗ ﱢﻄ ﹶﻊ ﻣﺎ ﹸﻗ ﱢﻄ ﹶﻊ‬
‫)‪ (١‬ﺍﻟﺠﺴﻢ‪ :‬ﻣﺎ ﻟﻪ ﹲ‬
‫ﹶﻭ ﹸﺟﺰﱢ ﺉﹶ ﻣﺎ ﻗﺪ ﹸﺟﺰﱢ ﺉﹶ ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﺒﻬﺎﻧﻲ ﻓﻲ »ﺍﻟﻤﻔﺮﺩﺍﺕ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ« )ﺹ‪.(١٩٦/‬‬
‫ﻭﺍﻟﺼﻐﺮ‪ ،‬ﻭﻣﺎ ﺷﺎﺑﻪ‪.‬‬ ‫ﹺ‬
‫)‪ (٢‬ﻟﻮﺍﺯﻡ ﺍﻟﺠﺴﻢ‪ :‬ﺍﻟﺠﻬﺔ‪ ،‬ﻭﺍﻟﺤ ﹼﻴﺰ‪ ،‬ﻭﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﺍﻟﺤﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﹶﻭﺍﻟﻜ ﹶﺒﺮ ﹼ‬

‫‪٢٧‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٢٨‬‬

‫ﻻ ﹸﻳﻌﺎﺭﺽ ﺍﻟﻘﻄﻌﻲ ﺍ ﹼﻟﺬﻱ ﹸﻳﻔﻴﺪ ﺍﻟ ﹼﺘﻮﺣﻴﺪ ﹶﻭﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬

‫ﻳﻪ‪.‬‬
‫ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺍﷲ‬ ‫ﺍﻟﻘﻄﻌﻴـﺔ ﻣـﻦ ﺍﻟﻌﻘـﻞ ﺍﻟﺤﺼﻴﻒ)‪ (١‬ﻭﺍﻟ ﹼﻨﻘﻞ ﹼ‬
‫ﹼ‬ ‫ﻭﺃﻗﺎﻣﻮﺍ ﺍﻷﺩ ﹼﻟـﺔ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪.‬‬
‫ﹼ‬ ‫ﺗﻌﺎﻟﻰ ﻋﻦ‬

‫ﺣﺪﻳﺚ‪ ،‬ﺻﺮﺍﻉ ﻳﺪﻭﺭ ﺑﻴﻦ ﺍﻟﻌﻘﻞ ﺍﻟﺤﺼﻴﻒ‬‫ﹲ‬ ‫ﺮﺍﻉ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﹺﺻ ﹶﺮ ﹲﺍﻉ ﹲ‬
‫ﻗﺪﻳﻢ‬ ‫ﻭﺍﻟﺼ ﹸ‬
‫ﹼ‬
‫ﺍﻟﻤﺘ ﹶﹶﻄ ﱢﻠ ﹺﻊ ﺇﻟﻰ ﻭﺻﻒ ﺍﷲ‬
‫ﻭﺍﻟﻮﻫﻢ ﹸ‬
‫ﹺ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺸ ﱢﻮ ﹺ‬
‫ﻑ‬ ‫ﺍﻟﺤﺲ ﹸ‬
‫ﹼ‬ ‫ﺍﻟﻤﺄﺧﻮﺫ ﹺﻣﻦ ﺍﻟ ﹼﻨﻘﻞ ﹼ‬
‫ﺍﻟﺼﺮﻳﺢ ﻭﺑﻴﻦ‬
‫ﺍﻟﻌﻘﻞ ﹶﻭﺍﻟ ﱠﻨ ﹾﻘ ﹸﻞ‬
‫ﹸ‬ ‫ﺍﻟﻤﺎﺩ ﱠﻳ ﹺﺔ ﻣﻦ ﺍﻷﺟﺴﺎﻡ؛ ﻫﺬﺍ ﹼ‬
‫ﺍﻟﺼﺮﺍﻉ ﺍ ﹼﻟﺬﻱ ﹶﺑ ﱠﻴ ﹶﻦ ﻓﻴﻪ‬ ‫ﺑﺄﺣﻜﺎﻡ ﺍﻟﻤﺤﺴﻮﺳﺎﺕ ﹶ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪ ،‬ﹸﺛ ﱠﻢ ﺗﻔﺎﻭﺗﺖ ﻧﻔﻮﺱ ﺍﻟﺒﺸﺮ ﻓﻲ ﺗﺮﻙ ﺍﻟﻌﻘﻞﹺ‬
‫ﹼ‬ ‫ﻗﻄﻌﻴﺔ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹶﻪ ﺍﷲﹺ ﻋﻦ‬
‫ﹼ‬ ‫ﻭﺑﺪﻻﻟﺔ‬
‫ﺍﻟﺠﺴﻢ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺑﺈﺛﺒﺎﺕ‬ ‫ﻮﻥ ﹶﺑ ﹾﻴ ﹶﻦ ﹸﻣ ﹶﺼ ﱢﺮ ﹴﺡ‬ ‫ﻭﺗﺪﺭﺝ ﻓﻴﻪ ﹺ‬
‫ﺍﻟﺤ ﱢﺴ ﱡﻴ ﹶ‬ ‫ﹼ‬ ‫ﺲ‪،‬‬ ‫ﺍﻟﻈﻦ ﹶﻭ ﹺ‬
‫ﺍﻟﺤ ﱢ‬ ‫ﻭﻫﺠﺮﻩ ﻭﺍﻹﺫﻋﺎﻥ ﻟﺤﻜﻢ ﹼ‬
‫ﻭﺍﻟﻨﻘﻠﻴﺔ‬
‫ﹼ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﻣﻨﻬﺎ‬
‫ﹼ‬ ‫ﺍﻟﻘﻄﻌﻴﺔ‬
‫ﹼ‬ ‫ﷲ ﺗﻌﺎﻟﻰ ﻭﺑﻴﻦ ﹸﻣ ﹾﺜﺒﹺ ﹴ‬
‫ﺖ ﻟﺒﻌﺾ ﻟﻮﺍﺯﻣﻪ‪ ،‬ﹶﻓﻠﻢ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻸﺩ ﹼﻟﺔ‬
‫ﺟﺴﻢ ﻻ ﻛﺎﻷﺟﺴﺎﻡ‪ ،‬ﹲ‬
‫ﺳﺎﻕ ﺗﻠﻴﻖ‬ ‫ﹲ‬ ‫ﺍﻟﺠﺴﻤﻴﺔ‪ ،‬ﻛﻘﻮﻟﻬﻢ‪:‬‬
‫ﹼ‬ ‫ﺇﻻ ﺑﻮﺿﻊ ﺍﻟﻘﻴﻮﺩ ﺍﻟﺘﻲ ﻻ ﺗﻨﻔﻲ ﺃﺻﻞ‬
‫ﹲ‬
‫ﻧﺰﻭﻝ ﻟﻴﺲ ﻛﻨﺰﻭﻟﻪ‪...‬‬ ‫ﺑﻜﻤﺎﻟﻪ‪،‬‬

‫ﻭﺳﻨﺘﺤﺪﱠ ﹸﺙ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺒﺤﺚ ﻣﺎ ﹸﻳﺸﻴﺮ ﺇﻟﻰ ﻣﻀﻤﻮﻧﻪ ﻭﻣﻄﺎﻟﺒﻪ‪.‬‬

‫)‪ (١‬ﺍﻟﺤﺼﻴﻒ‪ :‬ﺍﻟﻤﺤﻜﻢ ﺍ ﹼﻟﺬﻱ ﻻ ﹶﺧ ﹶﻠ ﹶﻞ ﻓﻴﻪ‪.‬‬

 ‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‬
‫ﻹ ﹾﺳ ﹶﻼ ﹺﻣ ﱠﻴ ﹺﺔ‬
‫ﺍﻟﻔﺮ ﹺﻕ ﺍ ﹺ‬
‫ﺐ ﹶ‬ ‫ﻴﺪ ﹸﺓ ﹶﺃ ﹾﻏ ﹶﻠ ﹺ‬
‫ﳉ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ ﹶﻭ ﹶﻟ ﹶﻮﺍ ﹺﺯ ﹺﻣ ﹶﻬﺎ ﹶﻋ ﹺﻘ ﹶ‬
‫ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹸﻪ ﺍﷲﹺ ﹶﻋ ﹺﻦ ﺍ ﹺ‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ )ﺍﻷﺷﺎﻋﺮﺓ‬ ‫ﻒ ﹶﻣﺪﹶ ﺍ ﹺﺭ ﹺﺳ ﹶﻬﺎ ﹶﻭ ﹶﻃ ﹶﻮﺍﺋﹺﻔﻬﺎﻣﻦﺃﻫﻞ ﱡ‬

‫ﻹ ﹾﺳ ﹶﻼ ﹺﻣ ﱠﻴ ﹸﺔﺑﹺ ﹸﻤ ﹾﺨ ﹶﺘ ﹶﻠ ﹺ‬ ‫ﺖ ﹸ‬
‫ﺍﻷ ﱠﻣ ﹸﺔ ﺍ ﹺ‬ ‫ﹶﺃ ﹾﺟ ﹶﻤ ﹶﻌ ﹺ‬
‫ﻭﺍﻹﺑﺎﺿﻴ ﹺﺔ‬
‫ﹼ‬ ‫ﺍﻟﻤ ﹾﻌ ﹶﺘ ﹺﺰ ﹶﻟ ﹺﺔ‪،‬‬
‫ﻭﺍﻟﺰﻳﺪ ﹼﻳﺔ(‪ ،‬ﹶﻭ ﹸ‬
‫)ﺍﻹﻣﺎﻣﻴﺔ ﹼ‬
‫ﹼ‬ ‫ﺍﻟﺸ ﹶﻴﻌ ﹺﺔ‬
‫ﻭﺍﻟﻤﺎﺗﺮﻳﺪ ﹼﻳﺔ)‪ (١‬ﻭﻓﻀﻼﺀ ﺍﻟﺤﻨﺎﺑﻠﺔ)‪ ،((٢‬ﹶﻭ ﱢ‬
‫ﻭﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﻌﻘﺪ ﹼﻳﺔ – ﹶﻋ ﹶﻠﻰ ﹶﺗ ﹾﻘ ﹺﺪ ﹺ‬
‫ﻳﺲ ﺍﷲ‬ ‫ﹼ‬ ‫ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﹼ‬ ‫– ﻭﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﺎ ﻓﻲ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‬
‫ﺗﻌﺎﻟﻰ ﹶﻭ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹺﻬ ﹺﻪ ﻋﻦ ﺍﻟﻮﺻﻒ ﺑﺎﻟﺠﺴﻢ ﻭﺍﻷﻣﻜﻨﺔ ﻭﺍﻟﺤﺪﻭﺩ ﻭﺍﻷﺭﻛﺎﻥ ﻭﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﻟﺠﻬﺎﺕ؛‬
‫ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹶﻤ ﹺﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﻮﺹ ﹸ‬ ‫ﺍﻟﻤ ﹾﺄ ﹸﺧﻮ ﹶﺫ ﹺﺓ ﹺﻣ ﹶﻦ ﺍﻟ ﱡﻨ ﹸﺼ ﹺ‬
‫ﺍﻟﻘﻄﻌﻴﺔ ﹶ‬
‫ﹼ‬ ‫ﹺ‬
‫ﺍﻟﻘﻮﺍﻋﺪ‬ ‫ﺎﻉ ﹶﻣ ﹾﺒﻨﹺ ﱞﻲ ﻋﻠﻰ‬ ‫ﻭﻫﺬﺍ ﺍ ﹺ‬
‫ﻹ ﹾﺟ ﹶﻤ ﹸ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﻟﻌﻘﻞﹺ ﺍﻟﺤﺼﻴﻒ‪ ،‬ﹶﻭ ﹶﻟﻢ ﹶﻳ ﹸﺸ ﱠﺬ ﻋﻦ ﻫﺬﺍ ﺍﻹﺟﻤﺎﻉ ﺇﹺ ﱠﻻ ﹸ‬
‫ﺑﻌﺾ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹼ‬‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﹶﻭ ﱡ‬
‫ﺍﻟﺤ ﹶﺸﻮ ﱠﻳ ﹺﺔ)‪ (٣‬ﻭﺑﻌﺾ ﺍﻟﺤﻨﺎﺑﻠﺔ ﹺﻣ ﱠﻤ ﹾﻦ ﹶﺃ ﹾﻃ ﹶﻠ ﹸﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﻧﹼﻬﻢ )ﺃﻫﻞ‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹺﺔ ﹺﻣ ﹶﻦ ﹶ‬ ‫ﹺ‬
‫ﻃﻮﺍﺋﻒ ﹸ‬

‫ﺍﻟﺴ ﹼﻴﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﻓﻲ »ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ« )‪» :(٦/٢‬ﺇﺫﺍ‬
‫)‪ (١‬ﻗﺎﻝ ﹼ‬
‫ﹺ‬
‫ﹸﺃﻃﻠﻖ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﺴﻨﱠﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻓﺎﻟﻤﺮﺍﺩ ﺑﻬﻢ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ«‪.‬‬
‫)‪ (٢‬ﻫﻢ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺍ ﹼﻟﺬﻳﻦ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺘﹼﺠﺴﻴﻢ ﻭﺍﻟﺘﹼﺸﺒﻴﻪ‪ ،‬ﻛﺎﻟﺤﺎﻓﻆ ﺃﺑﻲ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫)ﺕ‪٤١٠/‬ﻫـ( ﺍ ﹼﻟﺬﻱ ﻧﻘﻞ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺒﺠﻞ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ« ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ )ﺕ‪٥٩٧/‬ﻫـ( ﺍ ﹼﻟﺬﻱ ﺭ ﹼﺩ‬
‫ﺃﺣﻤﺪ ﺇﻧﻜﺎﺭﻩ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﻓﻲ ﹼ‬
‫ﻋﻠﻰ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺘﹼﺠﺴﻴﻢ ﹶﻭ ﹶﺑ ﱠﻴ ﹶﻦ ﺑﻄﻼﻥ ﻋﻘﺎﺋﺪﻫﻢ ﻓﻲ ﻛﺘﺎﺑﻪ‪» :‬ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨـﺰﻳﻪ«‪.‬‬
‫)‪ (٣‬ﺍﻟﺤﺸﻮ ﹼﻳﺔ‪ :‬ﻫﻢ ﺍ ﹼﻟﺬﻳﻦ ﻳﺤﺸﻮﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺎﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ ﻹﺛﺒﺎﺕ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻓﻲ ﹼ‬
‫ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﺘﻬﺎﻧﻮﻱ )ﺕ‪١١٥٨/‬ﻫـ( ﻓﻲ »ﻣﻮﺳﻮﻋﺔ ﻛﺸﺎﻑ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ ﻭﺍﻟﻌﻠﻮﻡ« )‪» :(٦٧٨/١‬ﻫﻢ‬
‫ﺍﻟﻀﺎﻟﺔ«‪.‬‬
‫ﺗﻤﺴﻜﻮﺍ ﺑﺎﻟﻈﻮﺍﻫﺮ ﻓﺬﻫﺒﻮﺍ ﺇﻟﻰ ﺍﻟﺘﹼﺠﺴﻴﻢ ﻭﻏﻴﺮﻩ؛ ﻭﻫﻢ ﻣﻦ ﺍﻟﻔﺮﻕ ﹼ‬ ‫ﻗﻮﻡ ﹼ‬

‫‪٢٩‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٣٠‬‬

‫ﺍﻟﺤﺪﻳﺚ(‪ ،‬ﻭﺑﻌﺾ ﹺﻓﺮﻕ ﺍﻟﺸﹼ ﻴﻌﺔ ﺍ ﹼﻟﺬﻳﻦ ﻭﻗﻌﻮﺍ ﻓﻲ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ‪ ،‬ﻓﺨﺎﻟﻔﻮﺍ ﺑﺬﻟﻚ ﺇﺟﻤﺎﻉ‬
‫ﻭﺍﻷﺋﻤﺔ ﺍﻻﺛﻨﻲ ﻋﺸﺮ‬ ‫ﹼ‬ ‫ﻋﻠﻤﺎﺀ ﺍﻟﺸﹼ ﻴﻌﺔ ﺍﻟﻤﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪ ،‬ﻛﻤﺎ ﺳﺘﺄﺗﻲ ﻣﻘﺎﻻﺗﻬﻢ ﻓﻲ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺑﺸﻜﻞ‬ ‫ﹼ‬ ‫ﹺﻣ ﹾﻦ ﹸﻭ ﹾﻟ ﹺﺪ ﹺﻩ ﻓﻲ ﺗ ﹾﻨﺰﻳﻪ ﺍﷲ ﻋﻦ‬
‫ﺍﻟﺮ ﱢﺩ ﻋﻠﻰ ﹶﻣ ﹺﻦ ﺍ ﹾﻧﺘ ﹶﹶﺴ ﹶﺐ ﺇﻟﻴﻬﻢ ﻭﻗﺎﻝ ﺑﺎﻟ ﹼﺘﺠﺴﻴﻢ ﺑﺸﻜﻞ ﺧﺎﺹ‬ ‫ﻋﺎﻡ )ﺹ‪ ،(٤٦ - ٤٠/‬ﻭﻓﻲ ﱠ‬
‫)ﺹ‪ .(٧٢ - ٧١/‬ﹶﻭ ﹶﺃ ﹾﺑﺪﹶ ﹸﺃ ﻫﻨﺎ ﺑﺬﻛﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﹸ‬
‫ﺍﻟﻤ ﱠﺘ ﹶﻔ ﹺﻖ ﻋﻠﻴﻬﺎ ﹶﺑ ﹾﻴ ﹶﻦ ﹺﻓ ﹶﺮ ﹺﻕ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﹶﻛﺎ ﱠﻓ ﹰﺔ‬
‫ﹺ‬
‫ﺑﺒﻌﺾ‬ ‫ﺱ ﹺ‬
‫ﻭﺍﻟﻔ ﹶﺮ ﹺﻕ‪ ،‬ﹸﻣﺪﹶ ﱢﻋ ﹰﻤﺎ ﺇ ﹼﻳﺎﻫﺎ‬ ‫ـﺮ ﹺﺓ ﻟﺪ￯ ﻫﺬﻩ ﹶ‬
‫ﺍﻟﻤﺪﹶ ﺍ ﹺﺭ ﹺ‬ ‫ﺍﻟﻤ ﹾﻌ ﹶﺘ ﹶﺒ ﹶ‬
‫ﺎﺕ ﹸ‬ ‫ﺃﻗﻮﺍﻝ ﹶﺃ ﹶﻫ ﱢﻢ ﱠ‬
‫ﺍﻟﺸ ﹾﺨ ﹺﺼ ﱠﻴ ﹺ‬ ‫ﹺ‬ ‫ﻣﻊ ﺫﻛ ﹺﺮ‬
‫ﺍﻟﺠﺴﻢ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺻﻔﺎﺕ‬ ‫ﻭﺍﻟﺴ ﱠﻨ ﹺﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﺘﻲ ﹸﺗ ﹺﻔﻴﺪﹸ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹶﻪ ﺍﷲ ﻋﻦ‬
‫ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹶﻤ ﹺﺔ ﹺﻣﻦ ﺍﻟﻘﺮﺁﻥ ﱡ‬ ‫ﺍﻟ ﱡﻨ ﹸﺼ ﹺ‬
‫ﻮﺹ ﹸ‬
‫ﺍﻟﻌﻘﻠﻴ ﹺﺔ ﺍﻟﺪﱠ ﺍ ﱠﻟ ﹺﺔ ﻋﻠﻰ ﹶ‬
‫ﺫﻟﻚ‪.‬‬ ‫ﹼ‬ ‫ﻭﻟﻮﺍﺯﻣﻪ‪ ،‬ﹸﺛ ﱠﻢ ﹸﺃ ﹶﺛﻨﱢﻲ ﺑﹺ ﹺﺬ ﹾﻛ ﹺﺮ ﺍﻷﺩ ﹼﻟ ﹺﺔ‬

‫ﻹ ﹾﺳ ﹶﻼ ﹺﻣ ﱠﻴ ﹺﺔ‪:‬‬ ‫ﻴﺪ ﹸﺓ ﹸﺟ ﹾﻤ ﹸﻬﻮ ﹺﺭ ﹺ‬

‫ﺍﻟﻔ ﹶﺮ ﹺﻕ ﺍ ﹺ‬ ‫ﻳﻪ ﻫﻲ ﹶﻋ ﹺﻘ ﹶ‬ ‫ﹶﺃ ﱠﻭﻻ‪ :‬ﹶﻋ ﹺﻘ ﹶ‬
‫ﻴﺪ ﹸﺓ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬

‫ﺍﺣﺪﹲ ﻗﺪﻳﻢ ﻻ ﺃﻭﻝ‬ ‫»ﻭ ﹺ‬

‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬‫ﻮﺭ ﹺﺓ ﺁﻧ ﹰﻔﺎ ﻋﻠﻰ ﹶﺃ ﱠﻥ ﹶ‬‫ﺍﻟﻤ ﹾﺬ ﹸﻛ ﹶ‬‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﹺ ﹶﻄ ﹶﻮﺍﺋﹺ ﹺﻔ ﹶﻬﺎ ﹶ‬
‫ﹸ‬ ‫ﺖ ﹸ‬
‫ﺍﻷ ﱠﻣ ﹸﺔ‬ ‫ﹶﺃ ﹾﺟ ﹶﻤ ﹶﻌ ﹺ‬

‫ﺁﺧ ﹶﺮ ﹶﻟ ﹸﻪ‪ ،‬ﹶﺃ ﹶﺑ ﹺﺪ ﱞﻱ ﻻ ﻧﹺﻬﺎﻳﺔ ﻟﻪ‪ ،‬ﹼﻗﻴ ﹲ‬

‫ﻮﻡ ﻻ ﺍﻧﻘﻄﺎﻉ ﹶﻟ ﹸﻪ‪ ،‬ﹶﺩﺍﺋﹺ ﹲﻢ ﹶﻻ‬ ‫ﻮﺩ ﹶﻻ ﹺ‬ ‫ﺍﻟﻮ ﹸﺟ ﹺ‬ ‫ﻟﻪ‪ ،‬ﹶﺃ ﹶﺯﻟﹺ ﱞﻲ ﹶﻻ ﺑﺪﺍﻳ ﹶﺔ ﹶﻟ ﹸﻪ‪ ،‬ﹸﻣ ﹾﺴﺘ ﹺﹶﻤ ﱡﺮ ﹸ‬
‫ﺍﻻﻧ ﹺﹾﻔ ﹶﺼ ﹺ‬
‫ﺎﻝ‬ ‫ﺎﻻﻧ ﹺﹾﻘ ﹶﻀ ﹺ‬
‫ﺎﺀ ﹶﻭ ﹺ‬ ‫ﻳﺰﺍﻝ ﻣﻮﺻﻮ ﹰﻓﺎ ﺑﻨﻌﻮﺕ ﺍﻟﺠﻼﻝ‪ ،‬ﹶﻻ ﹸﻳ ﹾﻘ ﹶﻀﻰ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺑﹺ ﹺ‬
‫ﹾﺼ ﹶﺮ ﹶﺍﻡ ﹶﻟ ﹸﻪ‪ ،‬ﹶﻟ ﹾﻢ ﹶﻳﺰﹶ ﹾﻝ ﻭﻻ ﹸ‬
‫ﺍﻧ ﹺ‬
‫ﺎﺩ ﻭﺍﻧﻘﺮﺍﺽ ﺍﻵﺟﺎﻝ‪ ،‬ﺑﻞ ﴿‪﴾ÏÎÍÌËÊÉÈÇÆ‬‬ ‫ﺑﹺﺘ ﹶﹶﺼ ﱡﺮ ﹺﻡ ﺍﻵ ﹶﺑ ﹺ‬
‫]ﺍﻟﺤﺪﻳﺪ‪.[٣/‬‬

‫ﺍﻷﺟﺴﺎﻡ ﹶﻻ ﹺﻓﻲ‬‫ﹶ‬ ‫ﻭﺩ ﹸﻣ ﹶﻘﺪﱠ ﹴﺭ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﹸﻳ ﹶﻤﺎﺛﹺ ﹸﻞ‬

‫ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﻟﻴﺲ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ ﹸﻣ ﹶﺼ ﱠﻮ ﹴﺭ‪ ،‬ﻭﻻ ﺟﻮﻫ ﹴﺮ ﹶﻣ ﹾﺤﺪﹸ ﹴ‬
‫ﺽ ﻭﻻ ﹶﺗ ﹸﺤ ﱡﻠ ﹸﻪ‬
‫ﻟﻴﺲ ﺑﹺ ﹶﺠ ﹾﻮ ﹶﻫ ﹴﺮ ﻭﻻ ﹶﺗ ﹸﺤ ﱡﻠ ﹸﻪ ﺍﻟﺠﻮﺍﻫﺮ‪ ،‬ﻭﻻ ﺑﹺ ﹶﻌ ﹶﺮ ﹴ‬ ‫ﹶ‬ ‫ﺍﻟ ﹼﺘﻘﺪﻳ ﹺﺮ ﻭﻻ ﹺﻓﻲ ﹶﻗ ﹸﺒ ﹺ‬
‫ﻮﻝ ﺍﻻﻧﻘﺴﺎﻡ‪ ،‬ﹶﻭﺃ ﱠﻧ ﹸﻪ ﹶ‬
‫ﺲ ﹶﻛ ﹺﻤﺜ ﹺﹾﻠ ﹺﻪ ﹶﺷ ﹾﻲ ﹲﺀ ﹶﻭ ﹶﻻ ﹸﻫ ﹶﻮ ﹺﻣﺜ ﹸﹾﻞ ﹶﺷ ﹾﻲ ﹴﺀ‪.‬‬
‫ﻣﻮﺟﻮﺩ ﹶﻟ ﹾﻴ ﹶ‬
‫ﹲ‬ ‫ﺍﻷﻋﺮﺍﺽ‪ ،‬ﺑﻞ ﻻ ﹸﻳ ﹶﻤﺎﺛﹺ ﹸﻞ ﹶﻣ ﹾﻮ ﹸﺟﻮ ﹰﺩﺍ ﹶﻭ ﹶﻻ ﹸﻳ ﹶﻤﺎﺛﹺ ﹸﻠ ﹸﻪ‬
‫ﹸ‬

‫ﺎﺕ‪ ،‬ﹶﻭ ﹶﻻ ﹶﺗ ﹾﻜﺘﹶﻨﹺ ﹸﻔ ﹸﻪ ﹶ‬

‫ﺍﻷ ﹶﺭ ﹸﺿ ﹶ‬
‫ﻮﻥ‬ ‫ﻴﻂ ﺑﹺ ﹺﻪ ﹺ‬
‫ﺍﻟﺠ ﹶﻬ ﹸ‬ ‫ﺍﻷﻗﻄﺎﺭ‪ ،‬ﹶﻭ ﹶﻻ ﹸﺗ ﹺﺤ ﹸ‬
‫ﹸ‬ ‫ﻳﻪ‬ ‫ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﻻ ﻳﺤﺪﹼ ﻩ ﹺ‬
‫ﺍﻟﻤﻘﹾﺪﹶ ﹸﺍﺭ ﻭﻻ ﹶﺗ ﹾﺤ ﹺﻮ ﹺ‬
‫ﺍﺕ‪.‬‬ ‫ﹶﻭ ﹶﻻ ﱠ‬
‫ﺍﻟﺴ ﹶﻤ ﹶﻮ ﹸ‬

‫ﺍﻟﻮ ﹾﺟ ﹺﻪ ﺍ ﱠﻟ ﹺﺬﻱ ﻗﺎﻟﻪ ﹶﻭﺑﹺ ﹶ‬

‫ﺎﻟﻤ ﹾﻌﻨﹶﻰ ﺍ ﹼﻟﺬﻱ ﺃﺭﺍﺩﻩ‪ ،‬ﺍﺳﺘﻮﺍ ﹰﺀ ﹸﻣﻨ ﱠﹶﺰ ﹰﻫﺎ ﹶﻋ ﹺﻦ‬ ‫ﺵ ﹶﻋ ﹶﻠﻰ ﹶ‬ ‫ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹸﻣ ﹾﺴ ﹶﺘ ﹴﻮ ﹶﻋ ﹶﻠﻰ ﹶ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺍﻟﻌﺮﺵ ﹶﻭ ﹶﺣ ﹶﻤ ﹶﻠ ﹸﺘ ﹸﻪ‬
‫ﹸ‬ ‫ﹸ‬
‫ﺍﻟﻌﺮﺵ ﺑﻞ‬ ‫ﹺ‬
‫ﻭﺍﻻﻧﺘﻘﺎﻝ‪ ،‬ﻻ ﹶﻳﺤﻤﻠﻪ‬ ‫ﹺ‬
‫ﻭﺍﻟﺤﻠﻮﻝ‬ ‫ﺎﺳ ﹺﺔ ﻭﺍﻻﺳﺘﻘﺮﺍ ﹺﺭ ﻭﺍﻟ ﹼﺘ ﹺ‬
‫ﻤﻜﻦ‬ ‫ﺍﻟﻤ ﹶﻤ ﱠ‬
‫ﹸ‬
‫ﹺ‬
‫ﺑﻠﻄﻒ ﻗﺪﺭﺗﻪ ﻭﻣﻘﻬﻮﺭﻭﻥ ﻓﻲ ﻗﺒﻀﺘﻪ‪.‬‬ ‫ﹶﻣ ﹾﺤ ﹸﻤﻮ ﹸﻟ ﹶ‬
‫ﻮﻥ‬
‫‪٣١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺎﺀ ﹶﻭ ﹶﻓ ﹾﻮ ﹶﻕ ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﺇﹺ ﹶﻟﻰ ﹸﺗ ﹸﺨﻮ ﹺﻡ ﺍﻟﺜ ﹶﱠﺮ￯‪ ،‬ﹶﻓ ﹾﻮ ﹺﻗ ﱠﻴ ﹰﺔ ﹶﻻ ﹶﺗ ﹺﺰﻳﺪﹸ ﹸﻩ ﹸﻗ ﹾﺮ ﹰﺑﺎ ﺇﹺ ﹶﻟﻰ‬

‫ﺍﻟﺴ ﹶﻤ ﹺ‬‫ﺵ ﹶﻭ ﱠ‬ ‫ﺍﻟﻌ ﹾﺮ ﹺ‬‫ﹶﻭ ﹸﻫ ﹶﻮ ﹶﻓ ﹾﻮ ﹶﻕ ﹶ‬
‫ﺵ‬ ‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺎﺕ ﹶﻋ ﹺﻦ ﹶ‬ ‫ﻴﻊ ﺍﻟﺪﱠ ﹶﺭ ﹶﺟ ﹺ‬ ‫ﺽ ﹶﻭﺍﻟﺜ ﹶﱠﺮ￯‪ ،‬ﹶﺑ ﹾﻞ ﹸﻫ ﹶﻮ ﹶﺭ ﹺﻓ ﹸ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬‫ﺎﺀ ﹶﻛ ﹶﻤﺎ ﹶﻻ ﹶﺗ ﹺﺰﻳﺪﹸ ﹸﻩ ﹸﺑ ﹾﻌﺪﹰ ﺍ ﹶﻋ ﹺﻦ ﹶ‬‫ﺍﻟﺴ ﹶﻤ ﹺ‬ ‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺵ ﹶﻭ ﱠ‬ ‫ﹶ‬
‫ﻮﺩ‪،‬‬‫ﻳﺐ ﹺﻣ ﹾﻦ ﹸﻛ ﱢﻞ ﹶﻣ ﹾﻮ ﹸﺟ ﹴ‬ ‫ﺽ ﹶﻭﺍﻟﺜ ﹶﱠﺮ￯؛ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﻣ ﹶﻊ ﹶﺫﻟﹺ ﹶﻚ ﹶﻗ ﹺﺮ ﹲ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬‫ﺎﺕ ﹶﻋ ﹺﻦ ﹶ‬ ‫ﻴﻊ ﺍﻟﺪﱠ ﹶﺭ ﹶﺟ ﹺ‬ ‫ﺎﺀ ﹶﻛ ﹶﻤﺎ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺭ ﹺﻓ ﹸ‬
‫ﺍﻟﺴ ﹶﻤ ﹺ‬
‫ﹶﻭ ﱠ‬
‫ﻛﻞ ﺷﻲﺀ ﺷﻬﻴﺪ‪ ،‬ﺇﹺ ﹾﺫ ﹶﻻ ﹸﻳ ﹶﻤﺎﺛﹺ ﹸﻞ ﹸﻗ ﹾﺮ ﹸﺑ ﹸﻪ ﹸﻗ ﹾﺮ ﹶﺏ‬ ‫ﺍﻟﻮﺭﻳﺪ ﻭﻫﻮ ﻋﻠﻰ ﹼ‬ ‫ﹺ‬ ‫ﺍﻟﻌ ﹾﺒ ﹺﺪ ﻣﻦ ﺣﺒﻞﹺ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺃ ﹾﻗ ﹶﺮ ﹸﺏ ﺇﹺ ﹶﻟﻰ ﹶ‬
‫ﺍﺕ ﹶ‬
‫ﺍﻷ ﹾﺟ ﹶﺴﺎ ﹺﻡ‪.‬‬ ‫ﺍﻷ ﹾﺟ ﹶﺴﺎ ﹺﻡ ﹶﻛ ﹶﻤﺎ ﹶﻻ ﹸﺗ ﹶﻤﺎﺛﹺ ﹸﻞ ﹶﺫﺍ ﹸﺗ ﹸﻪ ﹶﺫ ﹶ‬ ‫ﹶ‬

‫ﺱ ﹶﻋ ﹾﻦ ﹶﺃ ﹾﻥ‬
‫ﺎﻥ ﹶﻛ ﹶﻤﺎ ﹶﺗ ﹶﻘﺪﱠ ﹶ‬ ‫ﻴﻪ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻋ ﹾﻦ ﹶﺃ ﹾﻥ ﹶﻳ ﹾﺤ ﹺﻮ ﹶﻳ ﹸﻪ ﹶﻣ ﹶﻜ ﹲ‬
‫ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﹶﻳ ﹸﺤ ﱡﻞ ﹺﻓﻲ ﹶﺷﻲ ﹴﺀ ﹶﻭ ﹶﻻ ﹶﻳ ﹸﺤ ﱡﻞ ﹺﻓ ﹺ‬
‫ﹾ‬
‫ﺎﻥ‪.‬‬ ‫ﺍﻵﻥ ﹶﻋ ﹶﻠﻰ ﹶﻣﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻛ ﹶ‬ ‫ﺎﻥ ﹶﻭ ﹸﻫ ﹶﻮ ﹶ‬ ‫ﺍﻟﻤ ﹶﻜ ﹶ‬‫ﺎﻥ ﹶﻭ ﹶ‬ ‫ﺎﻥ ﹶﻗ ﹾﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﹶﺧ ﹶﻠﻖﹶ ﱠ‬
‫ﺍﻟﺰ ﹶﻣ ﹶ‬ ‫ﺎﻥ‪ ،‬ﹶﺑ ﹾﻞ ﹶﻛ ﹶ‬
‫ﹶﻳ ﹸﺤﺪﱠ ﹸﻩ ﹶﺯ ﹶﻣ ﹲ‬

‫ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹲ‬
‫ﺑﺎﺋﻦ ﻋﻦ ﺧﻠﻘﻪ ﺑﺼﻔﺎﺗﻪ)‪ ،(١‬ﻟﻴﺲ ﹺﻓﻲ ﺫﺍﺗﻪ ﹺﺳ ﹶﻮﺍ ﹸﻩ ﹶﻭ ﹶﻻ ﹺﻓﻲ ﹺﺳ ﹶﻮﺍ ﹸﻩ ﹶﺫﺍ ﹸﺗ ﹸﻪ‪.‬‬

‫ﺍﻟﻌﻮﺍﺭﺽ‪ ،‬ﺑﻞ ﻻ ﹶﻳﺰﹶ ﹸ‬

‫ﺍﻝ‬ ‫ﹸ‬ ‫ﺍﻟﺤﻮﺍﺩﺙ ﻭﻻ ﺗﻌﺘﺮﻳﻪ‬ ‫ﹸ‬ ‫ﻭﺍﻻﻧﺘﻘﺎﻝ‪ ،‬ﹶﻻ ﹶﺗ ﹸﺤ ﱡﻠ ﹸﻪ‬
‫ﹺ‬ ‫ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹸﻣ ﹶﻘﺪﱠ ﹲﺱ ﹶﻋ ﹺﻦ ﺍﻟ ﱠﺘ ﹶﻐ ﱡﻴ ﹺﺮ‬
‫ﺍﻻﺳﺘﹺ ﹾﻜ ﹶﻤ ﹺ‬
‫ﺎﻝ«)‪.(٢‬‬ ‫ﺎﺕ ﹶﻛ ﹶﻤﺎﻟﹺ ﹺﻪ ﹸﻣ ﹾﺴ ﹶﺘﻐﹾ ﻨﹺ ﹰﻴﺎ ﹶﻋ ﹺﻦ ﹺﺯ ﹶﻳﺎ ﹶﺩ ﹺﺓ ﹾ‬
‫ﺍﻟﺰﻭﺍﻝ ﹶﻭ ﹺﻓﻲ ﹺﺻ ﹶﻔ ﹺ‬
‫ﹺ‬ ‫ﻮﺕ ﹶﺟ ﹶﻼﻟﹺ ﹺﻪ ﹸﻣﻨ ﱠﹶﺰ ﹰﻫﺎ ﹺ‬
‫ﻋﻦ‬ ‫ﹺﻓﻲ ﹸﻧ ﹸﻌ ﹺ‬

‫ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻣﺎ‬

‫ﹺ‬ ‫ﺎﻣ ﹸﻊ ﻟﹺ ﹶﻬ ﹶﺬﺍ ﹸﻛ ﱢﻠ ﹺﻪ‪ ،‬ﹶ‬
‫ﺍﻷ ﹺﺩ ﱠﻟ ﹸﺔ ﺍﻟ ﹶﻘ ﹾﻄ ﹺﻌ ﱠﻴ ﹸﺔ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﻨﻘﹾﻞﹺ ﻭﺍﻟﻌﻘﻞﹺ ﺍﻟﺪﱠ ﺍ ﱠﻟ ﹸﺔ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻭﺍﻟﺠ ﹺ‬
‫ﹶ‬
‫ﹶﺳ ﹸﻨ ﹶﺒ ﱢﻴﻨ ﹸﹸﻪ ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺗﻮﻓﻴﻘﻪ‪..‬‬

‫ﺎﻋ ﹺﺔ ﹶﻋ ﹶﻠﻰ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹶﻭ ﹶ‬

‫ﺍﻟﺠ ﹶﻤ ﹶ‬ ‫ﹺ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺤﺪﻳﺚ ﺇﹺ ﹾﺟ ﹶﻤ ﹶ‬
‫ﺎﻉ ﺃﻫﻞﹺ ﱡ‬ ‫ﻛﺜﻴﺮ ﻣﻦ‬
‫ﻧﻘﻞ ﹲ‬‫ﹶﻭﻗﺪ ﹶ‬
‫ﹶ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻫﺬﻩ ﻧﻘﻮﻝ ﺑﻌﻀﻬﻢ‪:‬‬

‫»ﺍﻟﻔ ﹶﺼﻞ ﹺﻓﻲ ﺍﻟ ﹺﻤ ﹶﻠﻞﹺ‬ ‫‪ -١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﻈﺎﻫﺮﻱ )ﺕ‪٤٥٦/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ ﹺ‬
‫ﺎﻥ‪ ،‬ﹶﻓ ﹸﻬ ﹶﻮ‬ ‫ﺚ ﹺﻓﻲ ﹶ‬
‫ﺍﻟﻤ ﹶﻜ ﹺ‬ ‫ﺍﻟﻤ ﹶﻜﺎﻥ ﻭﺍﻻﺳﺘﻮﺍﺀ‪ » :‬ﹶﻓ ﹶﺄ ﱠﻣﺎ ﺍﻟ ﹶﻘ ﹾﻮ ﹸﻝ ﺍﻟﺜﱠﺎﻟﹺ ﹺ‬ ‫ﹶﻭ ﹶ‬
‫ﺍﻷ ﹾﻫ ﹶﻮ ﹺﺍﺀ ﹶﻭﺍﻟﻨ ﹶﱢﺤﻞﹺ « ﻋﻨﺪ ﺍﻟ ﹶﻘ ﹾﻮﻝ ﹺﻓﻲ ﹶ‬
‫ﻮﻝ‪،‬‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹶﻭﺑﹺ ﹺ‬
‫ـﻪ ﹶﻧ ﹸﻘ ﹸ‬ ‫ﺍﻟﺠ ﹾﻤ ﹸﻬﻮ ﹺﺭ ﹺﻣﻦ ﺃﻫﻞﹺ ﱡ‬ ‫ﻗﻮﻝ ﹸ‬ ‫ﺃﺻﻼ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﹸ‬
‫ﺎﻥ ﹰ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﹶﻻ ﹺﻓﻲ ﹶﻣ ﹶﻜ ﹴ‬
‫ﺎﻥ ﹶﻭ ﹶﻻ ﹺﻓﻲ ﺯ ﹶﻣ ﹴ‬ ‫ﹶﺃﻥﹼ ﹶ‬
‫ﻛﻞ ﹶﻣﺎ ﻋﺪﺍ ﹸﻩ‪ ،‬ﹶﻭﻟ ﹶﻘ ﹾﻮﻟﻪ ﺗﻌﺎﻟـﻰ‪﴾áàßÞÝ﴿ :‬‬ ‫ﻮﺯ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﻟ ﹸﺒ ﹾﻄ ﹶﻼ ﹺﻥ ﹼ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻻ ﹶﻳ ﹸ‬
‫ـﺠ ﹸ‬
‫ﺎﻥ ﹶﻟ ﹶﻜ ﹶ‬
‫ﺎﻥ‬ ‫ﺎﻥ ﹺﻓﻲ ﹶ‬
‫ﺍﻟﻤ ﹶﻜ ﹺ‬ ‫ﻭﺭﺓ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻻ ﹺﻓﻲ ﹶﻣ ﹶﻜ ﹴ‬
‫ﺎﻥ ﺇﹺ ﹾﺫ ﹶﻟﻮ ﹶﻛ ﹶ‬ ‫ﻮﺟ ﹸﺐ ﹶﺿ ﹸﺮ ﹶ‬ ‫] ﹸﻓ ﱢﺼ ﹶﻠ ﹾﺖ‪ .[٥٤/‬ﹶﻓ ﹶﻬ ﹶﺬﺍ ﹸﻳ ﹺ‬

‫ﺍﻟﻤﻨﹶﺰﱢ ﹶﻫ ﹺﺔ‪ :‬ﺃﻱ ﻏﻴﺮ ﻣﺸﺎﺑﻪ ﻟﻬﻢ‪ ،‬ﺃ ﹼﻣﺎ ﻋﻨﺪ ﺍﻟﻤﺠﺴﻤﺔ ﻓﻤﻌﻨﺎﻩ‪:‬‬
‫)‪ (١‬ﻣﻌﻨﻰ )ﺑﺎﺋﻦ ﻋﻦ ﺧﻠﻘﻪ( ﻋﻨﺪ ﻃﻮﺍﺋﻒ ﹸ‬
‫ﻣﻨﻔﺼﻞ ﻋﻨﻬﻢ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ‪.‬‬
‫)‪ (٢‬ﺍﻟﻐﺰﺍﻟﻲ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(١٠٨/١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٣٢‬‬

‫ﹶﺺ ﺍﻵ ﹶﻳ ﹺﺔ‬ ‫ﹶﻒ ﹶﻋﻦ ﺍﻟ ﹶﺒﺎ ﹺﺭﻱ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﺑﹺﻨ ﱢ‬ ‫ﺎﺕ ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹸﻣ ﹾﻨﺘ ﹴ‬ ‫ﻴﻄﺎ ﺑﹺ ﹺﻪ ﹺﻣ ﹾﻦ ﹺﺟ ﹶﻬ ﹴﺔ ﹶﻣﺎ ﹶﺃﻭ ﻣﻦ ﹺﺟ ﹶﻬ ﹴ‬ ‫ﺎﻥ ﹸﻣ ﹺﺤ ﹰ‬ ‫ﺍﻟﻤ ﹶﻜ ﹸ‬‫ﹶ‬
‫ﻴﻄﺎ‬ ‫ﻳﻜﻮﻥ ﹸﻫ ﹶﻮ ﹸﻣ ﹺﺤ ﹰ‬
‫ﺎﻥ ﹶﻭ ﹸ‬ ‫ﻳﻜﻮﻥ ﹶﺷ ﹾﻲ ﹲﺀ ﹺﻓﻲ ﹶﻣ ﹶﻜ ﹴ‬ ‫ﹶ‬ ‫ﻮﺯ ﹶﺃ ﹾﻥ‬
‫ﺎﻥ ﹶﺷ ﹾﻲ ﹲﺀ ﺑﹺ ﹶﻼ ﹶﺷ ﱟﻚ‪ ،‬ﹶﻓ ﹶﻼ ﹶﻳ ﹸﺠ ﹸ‬ ‫ﺍﻟﻤ ﹶﻜ ﹸ‬ ‫ﹺ‬
‫ﺍﻟﻤﺬﻛﻮﺭﺓ‪ .‬ﹶﻭ ﹶ‬
‫ﻭﺭ ﹰﺓ ﹶﻭﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﺍﻟ ﱠﺘ ﹾﻮ ﹺﻓﻴﻖ«)‪.(١‬‬
‫ﹶﺎﻋ ﹸﻪ ﹶﺿ ﹸﺮ ﹶ‬‫ﺍﻟﻌﻘﹾﻞﹺ ‪ ،‬ﹸﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﺍ ﹾﻣﺘﹺﻨ ﹸ‬
‫ﺎﻝ ﹺﻓﻲ ﹶ‬‫ﺑﹺ ﹶﻤ ﹶﻜﺎﻧﹺ ﹺﻪ ﹶﻫ ﹶﺬﺍ ﹸﻣ ﹶﺤ ﹲ‬

‫‪ -٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺸﹼ ﺎﻓﻌﻲ )ﺕ‪٤٢٩/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﻔﺮﻕ ﺑﻴﻦ‬
‫»ﻭ ﹶﺃ ﹾﺟ ﹶﻤ ﹸﻌﻮﺍ ﻋﻠﻰ ﺃﻧﹼﻪ ﹶﻻ ﹶﻳ ﹾﺤ ﹺﻮ ﹺ‬
‫ﻳﻪ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‪ :‬ﹶ‬
‫ﺍﻟﻔﺮﻕ« ﻓﻲ ﺑﻴﺎﻥ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻬﺎ ﺃﻫﻞ ﱡ‬
‫ﺎﺱ‬‫ﺍﻣﻴﺔ ﺃﻧﻪ ﹸﻣ ﹶﻤ ﱞ‬ ‫ﻭﺍﻟﻜﺮ ﹼ‬
‫ﹼ‬ ‫ﺍﻟﻬﺸﺎﻣﻴﺔ‬
‫ﹼ‬ ‫ﹺ‬
‫ﺧﻼﻑ ﹺ‬
‫ﻗﻮﻝ ﹶﻣ ﹾﻦ ﹶﺯ ﹶﻋ ﹶﻢ ﻣﻦ‬ ‫ﺎﻥ‪ ،‬ﹶﻭ ﹶﻻ ﹶﻳﺠﺮﻱ ﻋﻠﻴﻪ ﹲ‬
‫ﺯﻣﺎﻥ‪ ،‬ﻋﻠﻰ‬ ‫ﹶﻣ ﹶﻜ ﹲ‬
‫ﺎﺭﺍ ﻟﹺ ﹸﻘﺪﹾ ﹶﺭﺗﹺ ﹺﻪ ﹶﻻ‬
‫ﺵ ﺇﹺ ﹾﻇ ﹶﻬ ﹰ‬ ‫ﻟﻌﺮﺷﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪) :‬ﺇﻥﹼ ﹶ‬
‫ﺍﷲ ﹶﺗ ﹶﻌ ﹶﺎﻟﻰ ﹶﺧ ﹶﻠ ﹶﻖ ﹶ‬
‫ﺍﻟﻌ ﹾﺮ ﹶ‬
‫ﺃﻳﻀﺎ‪ ) :‬ﹶﻗﺪﹾ ﹶﻛﺎﻥﹶ ﹶﻭ ﹶﻻ ﹶﻣ ﹶﻜﺎﻥﹲ ﹶﻭ ﹸﻫ ﹶﻮ ﺍﻵﻥﹶ ﹶﻋ ﹶﻠﻰ ﹶﻣﺎ ﹶﻛﺎﻥﹶ («)‪.(٢‬‬
‫ﹶﻣ ﹶﻜﺎ ﹰﻧﺎ ﻟﹺ ﹶﺬﺍﺗﹺ ﹺﻪ(‪ .‬ﻭﻗﺎﻝ ﹰ‬

‫‪ -٣‬ﻭﻗﺎﻝ ﺍﻹﻣـﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ )ﺕ‪٦٠٦/‬ﻫـ( ﻓﻲ ﺗﻔﺴﻴـﺮ ﻗﻮﻟﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‪>﴿ :‬‬
‫ﺍﻟﻤ ﹺﻌ ﱠﻴ ﹸﺔ ﺇﹺ ﱠﻣﺎ ﺑﹺ ﹺ‬
‫ﺎﻟﻌ ﹾﻠ ﹺﻢ‬ ‫ﻮﻥ‪ :‬ﹶﻫ ﹺﺬ ﹺﻩ ﹶ‬ ‫ﺍﻟﻤﺘ ﹶﹶﻜ ﱢﻠ ﹸﻤ ﹶ‬
‫ﺎﻝ ﹸ‬‫»ﺍﻟﻤ ﹾﺴ ﹶﺄ ﹶﻟ ﹸﺔ ﺍﻟﺜﱠﺎﻧﹺ ﹶﻴ ﹸﺔ‪ :‬ﹶﻗ ﹶ‬
‫? @‪] ﴾CBA‬ﺍﻟﺤﺪﻳﺪ‪ :[٤/‬ﹶ‬
‫ﹶ‬ ‫ﺍﺳ ﹺﺔ‪ ،‬ﹶﻭ ﹶﻋ ﹶﻠﻰ ﺍﻟ ﱠﺘ ﹾﻘ ﹺﺪ ﹶﻳﺮ ﹾﻳ ﹺﻦ ﹶﻓ ﹶﻘ ﹺﺪ ﺍﻧ ﹶﹾﻌ ﹶﻘﺪﹶ ﺍ ﹺ‬ ‫ﺎﻟﺤ ﹾﻔ ﹺﻆ ﹶﻭ ﹺ‬
‫ﹶﻭﺇﹺ ﱠﻣﺎ ﺑﹺ ﹺ‬
‫ﺲ ﹶﻣ ﹶﻌﻨﹶﺎ‬‫ﺎﻉ ﹶﻋ ﹶﻠﻰ ﺃ ﱠﻧ ﹸﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ ﹶﻟ ﹾﻴ ﹶ‬
‫ﻹ ﹾﺟ ﹶﻤ ﹸ‬ ‫ﺍﻟﺤ ﹶﺮ ﹶ‬
‫ﺍﻟﺠ ﹶﻬ ﹺﺔ ﹶﻭ ﹶ‬
‫ﺍﻟﺤ ﱢﻴ ﹺﺰ«)‪.(٣‬‬ ‫ﺎﻟﻤ ﹶﻜ ﹺ‬
‫ﺎﻥ ﹶﻭ ﹺ‬ ‫ﺑﹺ ﹶ‬

‫»ﻭ ﹶﺃ ﱠﻣﺎ ﹸﻋ ﹸﻠ ﱡﻮ ﹸﻩ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻋ ﹶﻠﻰ‬ ‫‪ -٤‬ﻗﺎﻝ ﺍﻟﻤﺤﺪﺙ ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺍﻟﺤﻨﻔﻲ )ﺕ‪١٠١٤/‬ﻫـ(‪ :‬ﹶ‬
‫ﺍﻟﻤ ﹾﺴ ﹶﺘ ﹶﻔ ﹸﺎﺩ ﹺﻣ ﹾﻦ ﹶﻧ ﹾﺤ ﹺﻮ ﹶﻗ ﹾﻮﻟﹺ ﹺﻪ ﺗﻌﺎﻟﻰ‪] ﴾×ÖÕÔ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٨/‬ﹶﻓ ﹸﻌ ﹸﻠ ﱡﻮ ﹶﻣ ﹶﻜﺎ ﹶﻧ ﹴﺔ‬ ‫ﹶﺧ ﹾﻠ ﹺﻘ ﹺﻪ‪ ،‬ﹸ‬
‫ـﻞ ﹶﻭ ﹶﺳﺎﺋﹺ ﹺﺮ ﹶﻃ ﹶﻮﺍﺋﹺ ﹺ‬
‫ﺎﻋ ﹺﺔ ﹶﺑ ﹾ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹶﻭ ﹶ‬ ‫ﹶ‬
‫ﻹ ﹾﺳ ﹶﻼ ﹺﻡ‬ ‫ﻒﺍ ﹺ‬ ‫ﺍﻟﺠ ﹶﻤ ﹶ‬ ‫ﺎﻥ‪ ،‬ﹶﻛ ﹶﻤﺎ ﹸﻫ ﹶﻮ ﹸﻣ ﹶﻘ ﱠﺮ ﹲﺭ ﹺﻋ ﹾﻨﺪﹶ ﺃ ﹾﻫﻞﹺ ﱡ‬ ‫ﹶﻭ ﹶﻣ ﹾﺮ ﹶﺗ ﹶﺒ ﹴﺔ ﹶﻻ ﹸﻋ ﹸﻠ ﹼﻮ ﹶﻣ ﹶﻜ ﹴ‬
‫ﺍﻟﺤﻨﹶﺎﺑﹺ ﹶﻠ ﹺﺔ‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹺﺔ ﹶﻭ ﹶﺟ ﹶﻬ ﹶﻠ ﹴﺔ ﹺﻣ ﹶﻦ ﹶ‬‫ﺍﻟﺨ ﹶﻮﺍ ﹺﺭ ﹺﺝ ﹶﻭ ﹶﺳﺎﺋﹺ ﹺﺮ ﹶﺃ ﹾﻫﻞﹺ ﺍﻟﺒﹺﺪﹾ ﹶﻋ ﹺﺔ ﺇﹺ ﱠﻻ ﹶﻃﺎﺋﹺ ﹶﻔ ﹰﺔ ﹺﻣ ﹶﻦ ﹸ‬
‫ﺍﻟﻤ ﹾﻌ ﹶﺘ ﹺﺰ ﹶﻟ ﹺﺔ ﹶﻭ ﹶ‬
‫ﹺﻣ ﹶﻦ ﹸ‬
‫ﷲ ﹶﻋ ﹾﻦ ﹶﺫﻟﹺ ﹶﻚ ﹸﻋ ﹸﻠﻮﺍ ﹶﻛﺒﹺ ﹰﻴﺮﺍ«)‪.(٤‬‬ ‫ﺎﻟﺠ ﹶﻬ ﹺﺔ‪ ،‬ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﺍ ﹸ‬
‫ﻴﻦ ﺑﹺ ﹺ‬ ‫ﺍﻟ ﹶﻘﺎﺋﹺ ﹺﻠ ﹶ‬

‫ﺍﻟﺴ ﱢﻴﺪﹸ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ )‪١٢٠٥‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ‬ ‫ﹸ‬

‫ﺍﻟﺤﺎﻓﻆ ﺍﻟ ﱡﻠ ﹶﻐ ﹺﻮ ﱡﻱ ﱠ‬ ‫‪ -٥‬ﹶ‬
‫ﻭﻗﺎﻝ‬
‫)ﺍﻻﺳﺘﻮﺍﺀ‬
‫ﹸ‬ ‫ﺍﻟﻤﺘﻘﻴﻦ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ« ﹶﺑ ﹾﻌﺪﹶ ﹶﺃ ﹾﻥ ﹶﻓ ﹶﺮ ﹶﻍ ﹺﻣ ﹾﻦ ﹶﺷ ﹾﺮ ﹺﺡ ﻛﻼﻡ ﺍﻹﻣﺎ ﹺﻡ ﺍﻟﻐﺰﺍﻟﻲ‪:‬‬

‫ﺍﻟﻤ ﹶﻠ ﹺﻞ ﻭ ﹶﺍﻷﻫﻮ ﹺ‬
‫ﺍﺀ ﹶﻭﺍﻟﻨ ﹶﱢﺤ ﹺﻞ )‪.(٩٨/٢‬‬ ‫ﺍﻟﻔﺼ ﹸﻞ ﻓﹺﻲ ﹺ‬
‫ﹺ‬
‫ﹶ ﹾ ﹶ‬ ‫)‪ (١‬ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﹶ‬
‫ﺍﻟﻔ ﹶﺮ ﹺﻕ )ﺹ‪.(٣٢١/‬‬ ‫)‪ (٢‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺍﻟ ﹶﻔﺮ ﹸﻕ ﺑﻴﻦ ﹺ‬
‫ﹾ ﹶﹾ ﹶ‬
‫)‪ (٣‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ )‪.(٤٤٩/٢٩‬‬
‫)‪ (٤‬ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ‪ ،‬ﻣﻨﺢ ﺍﻟﺮﻭﺽ ﺍﻷﺯﻫﺮ ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﺒﺮ )ﺹ‪.(٣٣٢/‬‬
‫‪٣٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺵ ﺇﹺ ﱠﻣﺎ ﹺﻣﺜ ﹶﹾﻠ ﹸﻪ ﹶﺃ ﹾﻭ‬

‫ﺍﻟﻤﺘ ﹶﹶﻤ ﱢﻜ ﹺﻦ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﹸﻣ ﹶﻤﺎﺳﺎ ﻟﹺ ﹾﻠ ﹶﻌ ﹾﺮ ﹺ‬ ‫ﹶﻟ ﹾﻮ ﹸﺗ ﹺﺮ ﹶﻙ ﹶﻋ ﹶﻠﻰ ﺍ ﹺ‬
‫ﻻ ﹾﺳﺘﹺ ﹾﻘ ﹶﺮﺍ ﹺﺭ ﹶﻭﺍﻟ ﱠﺘ ﹶﻤ ﱡﻜ ﹺﻦ ﹶﻟ ﹺﺰ ﹶﻡ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻛ ﹾﻮﻥﹸ ﹸ‬
‫ﺎﻝ(‪ )» :‬ﹶﺗﻨﹾﺒﻴﻪﹲ (‪ :‬ﹶﻫ ﹶﺬﺍ ﹸ‬
‫ﺍﻟﻤ ﹾﻌ ﹶﺘ ﹶﻘﺪﹸ‬ ‫ﺎﻝ ﹶﻓ ﹸﻬ ﹶﻮ ﹸﻣ ﹶﺤ ﹲ‬ ‫ﺎﻝ‪ ،‬ﹶﻭ ﹶﻣﺎ ﹸﻳﺆﹶ ﱢﺩﻱ ﺇﹺ ﹶﻟﻰ ﹸ‬
‫ﺍﻟﻤ ﹶﺤ ﹺ‬ ‫ﹶﺃ ﹾﻛ ﹶﺒ ﹶﺮ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﺃ ﹾﻭ ﹶﺃ ﹾﺻ ﹶﻐ ﹶﺮ ﹶﻭ ﹶﺫﻟﹺ ﹶﻚ ﹸﻣ ﹶﺤ ﹲ‬
‫ﺍﻟﺸ ﹾﺮ ﹺﻉ ﹶﻋ ﹶﻠﻰ‬ ‫ﻲﺀ ﹶﻗ ﱡﻂ ﹺﻓﻲ ﱠ‬ ‫ﻴﻖ ﹸﺳﻨ ﱞﱢﻲ ﹶﻻ ﹸﻣ ﹶﺤﺪﱢ ﹲﺙ ﹶﻭ ﹶﻻ ﹶﻓ ﹺﻘ ﹲﻴﻪ ﹶﻭ ﹶﻻ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﹶﻭ ﹶﻻ ﹶﻳ ﹺﺠ ﹸ‬ ‫ﻴﻪ ﺑﹺﺎﻟ ﱠﺘ ﹾﺤ ﹺﻘ ﹺ‬
‫ﹶﻻ ﹸﻳ ﹶﺨﺎﻟﹺ ﹸﻒ ﹺﻓ ﹺ‬
‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺﻡ ﹶﻣ ﹾﻨ ﹺﻔ ﱠﻴ ﹲﺔ ﹶﻣ ﹶﻌﻨﹰﻰ ﹶﻭ ﹶﻟ ﹾﻔ ﹰﻈﺎ‬
‫ﺐ ﺍﻟ ﱠﺘ ﹾﻔ ﹺﺴﻴ ﹺﺮ ﹸ‬ ‫ﺍﻟﺠ ﹶﻬ ﹺﺔ‪ ،‬ﹶﻓ ﹺ‬
‫ﺎﻟﺠ ﹶﻬ ﹸﺔ ﺑﹺ ﹶﺤ ﹾﺴ ﹺ‬ ‫ﻳﺢ ﺑﹺ ﹶﻠ ﹾﻔ ﹺﻆ ﹺ‬ ‫ﻟﹺ ﹶﺴ ﹺ‬
‫ﺎﻥ ﹶﻧﺒﹺ ﱟﻲ ﺍﻟ ﱠﺘ ﹾﺼ ﹺﺮ ﹸ‬
‫ﺍﻻﻋﺘﹺ ﹶﺒﺎ ﹺﺭ ﹶﻟ ﹶﻜ ﹶ‬
‫ﺎﻥ‬ ‫ﺎﻥ ﹺﻓﻲ ﹺﺟ ﹶﻬ ﹴﺔ ﺑﹺ ﹶﺬﻟﹺ ﹶﻚ ﹾ‬ ‫ﻮﻝ ‪ ،﴾4321﴿ :‬ﹶﻭ ﹶﻟ ﹾﻮ ﹶﻛ ﹶ‬ ‫ﻒ ﹶﻻ ﹶﻭ ﹶ‬
‫ﺍﻟﺤ ﱡﻖ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﹶﻭ ﹶﻛ ﹾﻴ ﹶ‬
‫ﺍﺣ ﹴﺪ«)‪.(١‬‬‫ﺎﻝ ﹶﻓ ﹾﻀ ﹰﻼ ﹶﻋ ﹾﻦ ﹺﻣﺜﹾﻞﹴ ﹶﻭ ﹺ‬ ‫ﹶﻟ ﹸﻪ ﹶﺃ ﹾﻣ ﹶﺜ ﹲ‬

‫ﺍﻟﻔ ﹾﺮ ﹶﻗ ﹺﺔ‬
‫ﻴﻢ ﺍﻟﺒﹺﺸﹾ ﹺﺮﻱ )ﺕ‪١٣٣٥/‬ﻫـ()‪ » :(٢‬ﹶﻣ ﹾﺬ ﹶﻫ ﹸﺐ ﹺ‬ ‫ﺎﻝ ﹶﺷﻴ ﹸﺦ ﹶ‬
‫ﻼ ﹶﻣ ﹸﺔ ﹶﺳ ﹺﻠ ﹸ‬
‫ﺍﻟﻌ ﱠ‬
‫ﺍﻷﺯﹾ ﹶﻫ ﹺﺮ ﹶ‬ ‫‪ -٦‬ﹶﻭ ﹶﻗ ﹶ ﹾ‬
‫ﺙ‪ ،‬ﹸﻣ ﹶﺨﺎﻟﹺ ﹲﻒ ﹶﻟ ﹶﻬﺎ‬ ‫ﺍﻟﺤ ﹶﻮ ﹺﺍﺩ ﹺ‬ ‫ﻮﻥ ﹶﺃ ﱠﻥ ﹶ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﹶﻋ ﹾﻦ ﹸﻣ ﹶﺸﺎ ﹶﺑ ﹶﻬ ﹺﺔ ﹶ‬ ‫ﹶ‬
‫ﺎﺟ ﹶﻴ ﹺﺔ ﹶﻭ ﹶﻣﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ :‬ﺃ ﹾﺟ ﹶﻤ ﹶﻊ ﱡ‬
‫ﺍﻟﺴﻨ ﱡﱢـﻴ ﹶ‬ ‫ﺍﻟ ﱠﻨ ﹺ‬
‫ﺍﻟﺠ ﹶﻬ ﹺﺔ ﹶﻭ ﹶ‬
‫ﺍﻟﻤ ﹶﻜ ﹺ‬
‫ﺎﻥ‪ ،‬ﻛﻤﺎ ﺩ ﹼﻟﺖ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺍﻟﺤﺪﹸ ﹺ‬
‫ﻭﺙ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﹶﺗﻨ ﱡﹶﺰ ﹸﻫ ﹸﻪ ﹶﻋ ﹺﻦ ﹺ‬ ‫ﺎﺕ ﹸ‬ ‫ﻴﻊ ﹺﺳ ﹶﻤ ﹺ‬
‫ﹺﻓﻲ ﹶﺟ ﹺﻤ ﹺ‬
‫ﺍﻟﻘﻄﻌﻴﺔ«)‪.(٣‬‬
‫ﹼ‬ ‫ﻴﻦ‬ ‫ﺍﻟ ﹶﺒ ﹶﺮ ﹺ‬
‫ﺍﻫ ﹶ‬

‫ﺍﻟﻌ ﹶﺮﺑﹺﻲ ﺍﻟ ﹼﺘ ﱠﺒﺎﻧﻲ )ﺕ‪١٣٩٠/‬ﻫـ()‪ (٤‬ﻓﻲ »ﺑﺮﺍﺀﺓ ﺍﻷﺷﻌﺮﻳﻴﻦ ﻣﻦ‬ ‫ﹸ‬

‫ﺍﻟﺸﻴﺦ ﹸﻣ ﹶﺤ ﱠﻤﺪﹸ ﹶ‬ ‫ﺎﻝ‬‫‪ -٧‬ﹶﻭ ﹶﻗ ﹶ‬
‫ﺍﻟﻤﺎﻟﹺ ﹺﻜ ﱠﻴ ﹺﺔ ﹶﻭ ﹸﻓ ﹶﻀ ﹶﻼ ﹺﺀ‬
‫ﺍﻟﺤﻨ ﹺﹶﻔ ﱠﻴ ﹺﺔ ﹶﻭ ﹶ‬
‫ﺍﻟﺸ ﹺﺎﻓ ﹺﻌ ﱠﻴ ﹺﺔ ﹶﻭ ﹶ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﱠ‬ ‫ﹶ‬
‫ﺍﻟﻌ ﹶﻘ ﹶﻼ ﹸﺀ ﹺﻣ ﹾﻦ ﺃ ﹾﻫﻞﹺ ﱡ‬ ‫ﻋﻘﺎﺋﺪ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ«‪» :‬ﺍ ﱠﺗ ﹶﻔﻖﹶ ﹸ‬
‫ﺎﻥ‬‫ﺍﻟﻤ ﹶﻜ ﹺ‬
‫ﺍﻟﺤﺪﱢ ﹶﻭ ﹶ‬ ‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ ﹶﻭ ﹶ‬
‫ﺍﻟﺠ ﹶﻬ ﹺﺔ ﹶﻭ ﹺ‬
‫ﺎﺭ ﹶﻙ ﹶﻭ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﹶﻋ ﹺﻦ ﹶ‬ ‫ﺍﻟﺤﻨﹶﺎﺑﹺ ﹶﻠ ﹺﺔ ﹶﻭ ﹶﻏ ﹾﻴ ﹺﺮ ﹺﻫ ﹾﻢ ﹶﻋ ﹶﻠﻰ ﹶﺃ ﱠﻥ ﹶ‬
‫ﺍﷲ ﹶﺗ ﹶﺒ ﹶ‬ ‫ﹶ‬
‫ﹶﻭ ﹸﻣ ﹶﺸﺎ ﹶﺑ ﹶﻬ ﹺﺔ ﹶﻣ ﹾﺨ ﹸﻠﻮ ﹶﻗﺎﺗﹺ ﹺﻪ«)‪.(٥‬‬

‫)‪ (١‬ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(١٠٥/٢‬‬
‫)‪ (٢‬ﻫﻮ ﺳﻠﻴﻢ ﺑﻦ ﺃﺑﻰ ﻓﺮﺍﺝ ﺑﻦ ﺳﻠﻴﻢ ﺑﻦ ﺃﺑﻲ ﻓﺮﺍﺝ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺷﻴﺦ ﺍﻟﺠﺎﻣﻊ ﺍﻷﺯﻫﺮ‪ ،‬ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻤﺎﻟﻜﻴﺔ‪،‬‬
‫ﹸﻭﻟﹺﺪﹶ ﻓﻲ ﻣﺤﻠﺔ ﺑﺸﺮ )ﻣﻦ ﺃﻋﻤﺎﻝ ﺷﺒﺮﺧﻴﺖ ‪ -‬ﺑﻤﺼﺮ( ﹶﻭ ﹶﺗ ﹶﻌ ﱠﻠ ﹶﻢ ﹶﻭ ﹶﻋ ﱠﻠ ﹶﻢ ﻓﻲ ﺍﻷﺯﻫﺮ‪ ،‬ﹶﻭﺗ ﹶﹶﻮ ﱠﻟﻰ ﻧﻘﺎﺑﺔ ﺍﻟﻤﺎﻟﻜﻴﺔ‪،‬‬
‫ﻣﺮﺗﻴﻦ‪ ،‬ﹶﻭﺗ ﹸﹸﻮ ﱢﻓ ﹶﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ )‪.(١١٣/٣‬‬ ‫ﹸﺛ ﱠﻢ ﻣﺸﻴﺨﺔ ﺍﻷﺯﻫﺮ ﹼ‬
‫)‪ (٣‬ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺳﻼﻣﺔ ﺍﻟﻘﻀﺎﻋﻲ ﺍﻟﻌﺰﺍﻣﻲ )ﺕ‪١٣٧٦/‬ﻫـ( ﻓﻲ »ﻓﺮﻗﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺑﻴﻦ ﺻﻔﺎﺕ‬
‫ﺍﻟﺨﺎﻟﻖ ﻭﺻﻔﺎﺕ ﺍﻷﻛﻮﺍﻥ« )ﺹ‪.(٧٤/‬‬
‫)‪ (٤‬ﻫﻮ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﺍﻟﻤﺆﺭﺥ‪ ،‬ﺍﻷﺩﻳﺐ‪ ،‬ﺍﻟﻤﺆﻟﻒ ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺑﻦ ﺍﻟﺘﺒﺎﻧﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ‬
‫ﺍﺑﻦ ﻳﺤﻴﻰ ﺍﻟﺴﻄﻴﻔﻲ ﺍﻟﺠﺰﺍﺋﺮﻱ ﺍﻟﻤﺪﺭﺱ ﺑﺎﻟﺤﺮﻡ ﺍﻟﺸﺮﻳﻒ‪ .‬ﺗ ﹸﹸﻮ ﱢﻓ ﹶﻲ ﻓﻲ ﺷﻬﺮ ﺻﻔﺮ ﻋﺎﻡ )‪١٣٩٠‬ﻫـ(‬
‫)ﻧﻴﺴﺎﻥ ‪١٩٧٠‬ﻡ( ﺑﻤﻜﺔ ﺍﻟﻤﻜﺮﻣﺔ‪ ،‬ﹶﻭ ﹸﺻ ﱢﻠ ﹶﻲ ﻋﻠﻴﻪ ﺑﺎﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﹶﻭ ﹸﺩﻓﹺ ﹶﻦ ﺑﻤﻘﺎﺑﺮ ﺍﻟﻤﻌﻼﻩ‪.‬‬
‫)‪ (٥‬ﻣﺤﻤﺪ ﻋﺮﺑﻲ ﺍﻟﺘﺒﺎﻧﻲ‪ ،‬ﺑﺮﺍﺀﺓ ﺍﻷﺷﻌﺮﻳﻴﻦ ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ) ‪.(٨٧/١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٣٤‬‬

‫ﻭﻧﻈﺎﺭﻫﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰﻳ ﹺﻬ ﱠﻴ ﹺﺔ ﻓﻲ ﻛﺘﺒﻬﻢ‬ ‫ﺺ ﻋﻠﻤﺎﺅﻫﻢ ﹼ‬ ‫ﺍﻟﻤ ﹾﻌ ﹶﺘ ﹺﺰ ﹶﻟ ﹸﺔ‪ ،‬ﻓﻘﺪ ﹶﻧ ﱠ‬
‫ﱠﺃﻣﺎ ﹸ‬
‫ﺟﻬﺒﺬ ﻣﻨﻬﻢ ﻭﻫﻮ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻤﻌﺘﺰﻟﻲ ﺍﻟﺸﹼ ﺎﻓﻌﻲ‬ ‫ﹴ‬ ‫ﻭﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‬
‫ﹼ‬ ‫ﺍﻟﻌﻘﺪ ﹼﻳﺔ‬
‫ﺍﻷﺟﺴﺎﻡ‪،‬‬
‫ﹶ‬ ‫)ﺕ‪٤١٥/‬ﻫـ()‪ ،(١‬ﻗﺎﻝ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻷﺻﻮﻝ ﺍﻟﺨﻤﺴﺔ« ﻣﺎ ﻧﺼﻪ‪» :‬ﻭﺗﻌﻠﻢ ﺃﻧﹼﻪ ﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻪ‬
‫ﻐﻴﺮ ﻭﺍﻟ ﹼﺘﺮﻛﻴﺐ ﻭﺍﻟ ﹼﺘﺼﻮﻳﺮ‬ ‫ﺍﻟﺼﻌﻮﺩ ﻭﺍﻟﻬﺒﻮﻁ ﻭﺍﻟ ﹼﺘﻨﻘﻞ ﻭﺍﻟ ﹼﺘ ﹼ‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﻮﺯ ﻋﻠﻴﻬﺎ ﻣﻦ ﹼ‬
‫ﻭﺍﻟﺠﺎﺭﺣﺔ ﻭﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﺗﻌﻠﻢ ﺃﻧﹼﻪ ﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻪ ﺍﻷﻋﺮﺍﺽ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺤﺮﻛﺎﺕ ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻷﻟﻮﺍﻥ‬
‫ﻭﺍﻟﻄﻌﻮﻡ ﻭﺍﻟﺮﻭﺍﺋﺢ«)‪.(٢‬‬
‫ﻴﻞ ﻋﻠﻰ ﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻷﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻟﻮ ﻛﺎﻥ‬ ‫ﻴﻞ‪ :‬ﹶﻓ ﹶﻤﺎ ﺍﻟﺪﱠ ﻟﹺ ﹸ‬
‫ﻭﻗﺎﻝ‪ » :‬ﹶﻓﺈﹺ ﹾﻥ ﹺﻗ ﹶ‬
‫ﹶ‬
‫ﻭﻟﻜﺎﻥ ﻻ ﻳﺼﺢ ﺃﻥ‬ ‫ﹺ‬
‫ﺍﻟﺤﻮﺍﺩﺙ‪،‬‬ ‫ﺍﻟﺠ ﹾﺴ ﹶﻢ ﹶﻻ ﹶﻳ ﹾﺨ ﹸﻠﻮ ﹺﻣ ﹶﻦ‬
‫ﻷﻥ ﹺ‬ ‫ﻳﻜﻮﻥ ﹸﻣ ﹾﺤﺪﹶ ﹰﺛﺎ‪ ،‬ﹼ‬
‫ﹶ‬ ‫ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻟﻮﺟﺐ ﺃﻥ‬
‫ﺍﻷﺟﺴﺎﻡ«)‪.(٣‬‬
‫ﹶ‬ ‫ﺍﻟﺠ ﹾﺴ ﹸﻢ ﻛﻤﺎ ﻻ ﻳﺼﺢ ﹺﻣ ﱠﻨﺎ ﺃﻥ ﹶ‬
‫ﻧﻔﻌﻞ‬ ‫ﹶ‬
‫ﻳﻔﻌﻞ ﹺ‬
‫ﺇﺟﻤﺎﻉ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻋﻠﻰ ﻣﺎ ﹶﻗ ﱠﺮ ﹶﺭ ﹸﻩ ﻣﻦ ﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ‬ ‫ﹶ‬ ‫ﺍﻟﺸ ﹺﺎﻓ ﹺﻌ ﱡﻲ‬
‫ﺍﻟﻤﻌﺘﺰﻟﻲ ﱠ‬
‫ﱡ‬ ‫ﺍﻟﺠﺒﺎﺭ‬
‫ﹼ‬ ‫ﹶﻭ ﹶﻧ ﹶﻘ ﹶﻞ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪﹸ‬
‫ﺃﻥ ﻟﹺ ﹾﻠ ﹶﻌﺎ ﹶﻟ ﹺﻢ ﹸﻣ ﹾﺤ ﹺﺪ ﹰﺛﺎ‬ ‫ﹸ‬
‫ﺍﻟﻤﻌﺘﺰﻟﺔ ﻋﻠﻰ ﹼ‬ ‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﺃﺟﻤﻌﺖ‬ ‫ﹼ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﻋﺮﺽ ﻭﻻ ﺟﻮﻫ ﹴﺮ‪ ،‬ﹶﻋ ﹾﻴﻨﹰﺎ ﻭﺍﺣﺪﹰ ﺍ)‪ ،(٤‬ﻻ‬ ‫ﹴ‬ ‫ﺑﺠﺴﻢ ﻭﻻ‬ ‫ﹴ‬ ‫ﻗﺎﺩﺭﺍ ﹶﻋﺎﻟﹺ ﹰ‬
‫ـﻤﺎ ﹶﺣﻴﺎ ﻻ ﻟﻤﻌﺎﻥ‪ ،‬ﻟﻴﺲ‬ ‫ﻗﺪﻳﻤﺎ ﹰ‬ ‫ﹰ‬
‫ﺍﻟﻘﺒﻴﺢ‪. «...‬‬
‫)‪(٥‬‬
‫ﹶ‬ ‫ﺣﻜﻴﻤﺎ‪ ،‬ﻻ ﹸ‬
‫ﻳﻔﻌﻞ‬ ‫ﹰ‬ ‫ﹸﻳﺪﹾ ﹶﺭﻙ ﺑﺤﺎﺳﺔ‪ ،‬ﹰ‬
‫ﻋﺪﻻ‬ ‫ﹸ‬

‫ﺃﻳﻀﺎ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻷﺷﻌﺮﻱ‬ ‫ﺇﺟﻤﺎﻉ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰﻳ ﹺﻬ ﱠﻴ ﹺﺔ ﹰ‬
‫ﹶ‬ ‫ﻭﻗﺪ ﻧﻘﻞ‬
‫ﺍﻟﻤ ﹾﻌ ﹶﺘ ﹺﺰ ﹶﻟ ﹸﺔ‪ :‬ﻋﻠﻰ ﹶﺃ ﱠﻥ ﹶ‬
‫ﺍﷲ‬ ‫ﺖ ﹸ‬ ‫)ﺕ‪٣٢٤/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﻴﻦ«‪ ،‬ﻓﻘﺎﻝ‪ :‬ﹶ‬
‫»ﺃ ﹾﺟ ﹶﻤ ﹶﻌ ﹺ‬

‫ﺎﺿﻲ‪ ،‬ﹶﺃ ﹸﺑﻮ ﺍﻟﺤﺴﻦ‪،‬‬ ‫ﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﻟ ﹶﻘ ﹺ‬ ‫ﺍﻟﺨ ﹺﻠ ﹺ‬

‫ﺍﻟﺠ ﱠﺒﺎﺭ ﺑﻦ ﹶﺃ ﹾﺣﻤﺪ ﺑﻦ ﹶ‬ ‫ﺍﻟﺠ ﱠﺒﺎﺭ ﺑﻦ ﹶﺃ ﹾﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﹶ‬ ‫)‪ (١‬ﻫﻮ ﻋﺒﺪ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹾﻌﺘﹶﺰ ﹶﻟ ﹸﺔ ﹶﻗﺎﺿﻲ ﺍﻟ ﹸﻘ ﹶﻀﺎﺓ ﹶﻭ ﹶﻻ ﹸﻳﻄﻠﻘﻮﻥ ﹶﻫ ﹶﺬﺍ‬ ‫ﹺ‬
‫ﺍﻟﻠﻘﺐ ﻋﻠﻰ ﺳ ﹶﻮﺍ ﹸﻩ‬ ‫ﹶ‬ ‫ﺍﻟﻬﻤﺬﺍﻧﻲ ﺍﻷﺳﺪﺃﺑﺎﺫﻱ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﱠﻟﺬﻱ ﺗﹸﻠ ﱢﻘ ﹸﺒ ﹸﻪ ﹸ‬
‫ﺍﻟﺸﺎﻓﹺ ﹺﻌﻲ‬ ‫ﺐ ﱠ‬ ‫ﹸ‬
‫ﻳﻨﺘﺤﻞ ﹶﻣ ﹾﺬ ﹶﻫ ﹶ‬ ‫ﺍﻻﻋﺘﺰﺍﻝ ﻓﹺﻲ ﺯﹶ ﹶﻣﺎﻧﹺ ﹺﻪ ﹶﻭﻛ ﹶ‬
‫ﹶﺎﻥ‬ ‫ﹺ‬ ‫ﺃﻫﻞ‬ ‫ﹸﻮﻥ ﺑﹺ ﹺﻪ ﹺﻋﻨﹾﺪﹶ ﹺ‬
‫ﺍﻹ ﹾﻃ ﹶﻼ ﹺﻕ ﹶﻏ ﹾﻴ ﹶﺮ ﹸﻩ‪ .‬ﻛ ﹶ‬
‫ﹶﺎﻥ ﺇﹺ ﹶﻣﺎ ﹸﻡ ﹺ‬ ‫ﹶﻭ ﹶﻻ ﹶﻳ ﹾﻌﻨ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﻓﹺﻲ ﺍﻟ ﹸﻔ ﹸﺮﻭﻉﹺ‪ ،‬ﹶﻭﻟﻪ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﺴﺎﺋﺮﺓ ﹶﻭﺍﻟﺬﻛﺮ ﱠ‬
‫ﻮﻳﻼ ﹶﺣﺘﱠﻰ ﹶﻇ ﹶﻬ ﹶﺮ ﹶﻟ ﹸﻪ‬ ‫ﺩﻫﺮﺍ ﹶﻃ ﹰ‬ ‫ﺍﻟﺸﺎﺋﻊ ﹶﺑ ﹾﻴ ﹶﻦ ﺍﻷﹸ ﹸﺻﻮﻟ ﱢﻴﻴ ﹶﻦ‪ .‬ﻋ ﱠﹶﻤ ﹶﺮ ﹰ‬
‫ﺍﻟﺮ ﱢﻱ ﻭﺃﻋﻤﺎﻟﻬﺎ‪ .‬ﹶﻭﺗ ﹸﹸﻮ ﱢﻓ ﹶﻲ ﻓﹺ ﹶﻴﻬﺎ ﹶﻭ ﹸﺩﻓﹺ ﹶﻦ ﻓﹺﻲ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺏ‪ ،‬ﹶﻭ ﹶﺑ ﹸﻌﺪﹶ ﺻﻴ ﹸﺘ ﹸﻪ‪ ،‬ﻭﺭﺣﻠﺖ ﺇﹺ ﹶﻟ ﹾﻴﻪ ﺍﻟﻄﻼﺏ ﹶﻭ ﹸﻭ ﱢﻟ ﹶﻲ ﹶﻗ ﹶﻀﺎ ﹶﺀ ﱠ‬ ‫ﺍﻷﹶ ﹾﺻ ﹶﺤ ﹸ‬
‫ﹶﺩ ﹺﺍﺭ ﹺﻩ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻃﺒﻘﺎﺕ ﹼ‬
‫ﺍﻟﺸﺎﻓﻌ ﹼﻴﺔ ﺍﻟﻜﺒﺮ￯ )‪.(٩٧/٥‬‬
‫)‪ (٢‬ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ‪ ،‬ﺍﻷﺻﻮﻝ ﺍﻟﺨﻤﺴﺔ )ﺹ‪.(٧١/‬‬
‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺹ‪.(٧٤/‬‬
‫)‪ (٤‬ﺃﻱ‪ :‬ﺫﺍﺗﹰﺎ ﻭﺍﺣﺪﹰ ﺍ‪.‬‬
‫)‪ (٥‬ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ‪ ،‬ﺍﻟﻤﻨﻴﺔ ﻭﺍﻷﻣﻞ )ﺹ‪.(١٣/‬‬
‫‪٣٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﹴ‬
‫ﺻﻮﺭﺓ‬ ‫ﺷﺒﺢ ﻭﻻ ﺟﺜ ﹴﹼﺔ ﻭﻻ‬
‫ﻭﺍﺣﺪﹲ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺮ‪ ،‬ﻭﻟﻴﺲ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ ﻭﻻ ﹴ‬
‫ﹴ‬
‫ﺭﺍﺋﺤﺔ‬ ‫ﻃﻌﻢ ﻭﻻ‬
‫ﻟﻮﻥ ﻭﻻ ﹴ‬ ‫ﻋﺮﺽ‪ ،‬ﻭﻻ ﺑﺬﻱ ﹴ‬ ‫ﹴ‬ ‫ﺷﺨﺺ‪ ،‬ﻭﻻ ﺟﻮﻫ ﹴﺮ ﻭﻻ‬
‫ﹴ‬ ‫ﻭﻻ ﹶﻟ ﹾ‬
‫ـﺤ ﹴﻢ ﻭﻻ ﹶﺩ ﹴﻡ ﻭﻻ‬
‫ﹴ‬
‫ﻋﺮﺽ ﻭﻻ‬ ‫ﹴ‬
‫ﻃﻮﻝ ﻭﻻ‬ ‫ﹴ‬
‫ﻳﺒﻮﺳﺔ‪ ،‬ﻭﻻ‬ ‫ﹴ‬
‫ﺭﻃﻮﺑﺔ ﻭﻻ‬ ‫ﹴ‬
‫ﺑﺮﻭﺩﺓ‪ ،‬ﻭﻻ‬ ‫ﹴ‬
‫ﺣﺮﺍﺭﺓ ﻭﻻ‬ ‫ﹴ‬
‫ﻣﺠﺴﺔ‪ ،‬ﻭﻻ ﺑﺬﻱ‬ ‫ﻭﻻ‬
‫ﹴ‬
‫ﺃﺑﻌﺎﺽ‬ ‫ﺾ‪ ،‬ﻭﻟﻴﺲ ﺑﺬﻱ‬‫ﻳﺴﻜﻦ ﻭﻻ ﹶﻳ ﹶﺘ ﹶﺒ ﱠﻌ ﹸ‬
‫ﹸ‬ ‫ﹸ‬
‫ﻳﺘﺤﺮﻙ ﻭﻻ‬ ‫ﹴ‬
‫ﺍﻓﺘﺮﺍﻕ‪ ،‬ﻭﻻ‬ ‫ﹴ‬
‫ﻋﻤﻖ‪ ،‬ﻭﻻ ﺍﺟﺘﻤﺎ ﹴﻉ ﻭﻻ‬
‫ﹴ‬
‫ﻭﺧﻠﻒ‬ ‫ﻴﻦ ﹶﻭ ﹺﺷ ﹶﻤ ﹴ‬
‫ﺎﻝ ﻭﺃﻣﺎ ﹴﻡ‬ ‫ﹴ‬
‫ﺟﻬﺎﺕ‪ ،‬ﻭﻻ ﺑﺬﻱ ﹶﻳ ﹺﻤ ﹴ‬ ‫ﻭﺟﻮﺍﺭﺡ ﻭﺃﻋﻀﺎ ﹶﺀ‪ ،‬ﻭﻟﻴﺲ ﺑﺬﻱ‬
‫ﹶ‬ ‫ﹴ‬
‫ﻭﺃﺟﺰﺍﺀ‬
‫ﺎﺳ ﹸﺔ ﻭﻻ‬
‫ﺍﻟﻤ ﹶﻤ ﱠ‬
‫ﻮﺯ ﻋﻠﻴﻪ ﹸ‬ ‫ﹲ‬
‫ﻣﻜﺎﻥ ﻭﻻ ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﺯﻣﺎﻥ‪ ،‬ﻭﻻ ﹶﺗ ﹸﺠ ﹸ‬ ‫ﻴﻂ ﺑﻪ‬ ‫ﻭﺗﺤﺖ‪ ،‬ﻭﻻ ﹸﻳ ﹺ‬
‫ـﺤ ﹸ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﻭﻓﻮﻕ‬
‫ﺍﻟﺨﻠﻖ ﺍﻟﺪﱠ ﺍ ﱠﻟ ﹺﺔ ﻋﻠﻰ ﹶﺣﺪﹶ ﺛﹺ ﹺﻬ ﹾﻢ‪،‬‬
‫ﹺ‬ ‫ﹺ‬
‫ﺻﻔﺎﺕ‬ ‫ﹴ‬
‫ﺑﺸﻲﺀ ﻣﻦ‬ ‫ﻮﺻ ﹸﻒ‬ ‫ﹸ‬
‫ﺍﻟﻌﺰﻟﺔ ﻭﻻ ﺍﻟﺤﻠﻮﻝ ﻓﻲ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﻭﻻ ﹸﻳ ﹶ‬
‫ﻭﺩ ﻭﻻ‬ ‫ﺎﺣ ﹴﺔ ﻭﻻ ﺫﻫﺎﺏ ﻓﻲ ﺍﻟﺠﻬﺎﺕ‪ ،‬ﻭﻟﻴﺲ ﺑﹺ ﹶﻤ ﹾﺤﺪﹸ ﹴ‬ ‫ﻭﻻ ﹸﻳﻮﺻﻒ ﺑﺄﻧﹼﻪ ﹴ‬
‫ﻣﺘﻨﺎﻩ‪ ،‬ﻭﻻ ﹸﻳﻮﺻﻒ ﺑﹺ ﹶﻤ ﹶﺴ ﹶ‬
‫ﺍﻟﺤﻮﺍﺱ‪ ،‬ﻭﻻ‬ ‫ﹸ‬ ‫ﺍﻷﻗﺪﺍﺭ‪ ،‬ﻭﻻ ﺗـﺤﺠﺒﻪ ﺍﻷﺳﺘﺎﺭ‪ ،‬ﻭﻻ ﺗﺪﺭﻛﻪ‬ ‫ﹸ‬ ‫ﻴﻂ ﺑـﻪ‬ ‫ﻣﻮﻟﻮﺩ‪ ،‬ﻭﻻ ﹸﺗ ﹺ‬
‫ـﺤ ﹸ‬ ‫ﹴ‬ ‫ﻭﺍﻟﺪ ﻭﻻ‬ ‫ﹴ‬
‫ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻻ ﹶﺗ ﹾﺠ ﹺﺮﻱ ﻋﻠﻴﻪ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﻻ ﹶﺗ ﹸﺤ ﱡﻞ ﺑﻪ‬ ‫ﹺ‬ ‫ﺑﻮﺟﻪ ﻣﻦ‬ ‫ﹴ‬ ‫ﺎﺱ ﺑﺎﻟ ﹼﻨﺎﺱ‪ ،‬ﻭﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻪ ﺍﻟﺨﻠﻖﹶ‬ ‫ﹸﻳ ﹶﻘ ﹸ‬
‫ﺑﺎﻟﻮﻫﻢ ﹶﻓ ﹶﻐ ﹾﻴ ﹸﺮ ﹸﻣ ﹶﺸ ﱠﺒ ﹴﻪ ﻟﻪ‪ ،‬ﹶﻟ ﹾﻢ ﹶﻳﺰﹶ ﹾﻝ ﹶﺃ ﱠﻭ ﹰﻻ ﺳﺎﺑ ﹰﻘﺎ ﹸﻣ ﹶﺘ ﹶﻘﺪﱢ ﹰﻣﺎ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺑﺎﻟﺒﺎﻝ ﹶﻭ ﹸﺗ ﹸﺼ ﱢﻮ ﹶﺭ‬ ‫ﻭﻛﻞ ﻣﺎ ﹶﺧ ﹶﻄ ﹶﺮ‬ ‫ﺍﻟﻌﺎﻫﺎﺕ‪ ،‬ﹼ‬
‫ﻳﺰﺍﻝ ﻛﺬﻟﻚ‪ ،‬ﻻ‬ ‫ﻗﺎﺩﺭﺍ ﹶﺣﻴﺎ‪ ،‬ﹶﻭ ﹶﻻ ﹸ‬ ‫ـﻤﺎ ﹰ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﺎﺕ‪ ،‬ﹶﻭ ﹶﻟﻢ ﻳﺰﻝ ﹶﻋﺎﻟﹺ ﹰ‬ ‫ﹺ‬ ‫ﺎﺕ‪ ،‬ﻣﻮﺟﻮ ﹰﺩﺍ ﻗﺒﻞ‬ ‫ﻟﹺ ﹾﻠ ﹸﻤ ﹾﺤﺪﹶ ﹶﺛ ﹺ‬
‫ﺷﻲﺀ ﻻ‬ ‫ﹲ‬ ‫ﺍﻷﻭﻫﺎﻡ‪ ،‬ﻭﻻ ﹸﻳﺴﻤﻊ ﺑﺎﻷﺳﻤﺎﻉ‪،‬‬ ‫ﹸ‬ ‫ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﻻ ﹸﺗ ﹺﺤ ﹸ‬
‫ﻴﻂ ﺑﻪ‬ ‫ﹸ‬ ‫ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻻ ﹸﺗﺪﹾ ﹺﺭ ﹸﻛ ﹸﻪ‬
‫ﹸ‬ ‫ﺗﺮﺍ ﹸﻩ‬
‫ﺣﻲ ﻻ ﻛﺎﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺎﺩﺭﻳﻦ ﺍﻷﺣﻴﺎﺀ‪.‬‬ ‫ﻛﺎﻷﺷﻴﺎﺀ‪ ،‬ﹶﻋﺎﻟﹺ ﹲﻢ ﹲ‬
‫ﻗﺎﺩﺭ ﹼ‬ ‫ﹺ‬

‫ﹶ‬
‫ﺷﺮﻳﻚ ﻟـﻪ ﻓـﻲ ﻣﻠﻜﻪ‪ ،‬ﻭﻻ‬ ‫ـﺮ ﹸﻩ‪ ،‬ﻭﻻ ﺇﻟـ ﹶﻪ ﹺﺳ ﹶﻮﺍ ﹸﻩ‪ ،‬ﻭﻻ‬
‫ﻗﺪﻳـﻢ ﹶﻏ ﹾﻴ ﹸ‬
‫ﹶ‬ ‫ﺍﻟﻘﺪﻳـﻢ ﻭﺣﺪﹶ ﻩ ﻭﻻ‬
‫ﹸ‬ ‫ﻭﺃﻧﹼـﻪ‬
‫ﺎﺀ ﻣﺎ ﹶ‬
‫ﺃﻧﺸﺄ ﹶﻭ ﹶﺧ ﹾﻠ ﹺﻖ ﹶﻣﺎ ﹶﺧ ﹶﻠﻖﹶ ‪ ،‬ﹶﻟﻢ ﹶﻳﺨﻠﻖ ﺍﻟﺨﻠﻖﹶ ﻋﻠﻰ‬ ‫ﻭﺯﻳﺮ ﻟﻪ ﻓﻲ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻭﻻ ﹸﻣﻌﻴﻦ ﻋﻠﻰ ﺇﹺﻧ ﹶﹾﺸ ﹺ‬ ‫ﹶ‬
‫ﺑﺄﺻﻌﺐ ﻋﻠﻴﻪ ﻣﻨﻪ‪ ،‬ﻻ‬
‫ﹶ‬ ‫ﺁﺧـﺮ ﻭﻻ‬
‫ﹶ‬ ‫ﻋﻠﻴﻪ ﹺﻣـﻦ ﹶﺧ ﹾﻠ ﹺﻖ ﹶﺷ ﹾﻲ ﹴﺀ‬
‫ﺑﺄﻫﻮﻥ ﹺ‬
‫ﹶ‬ ‫ﻭﻟﻴﺲ ﹶﺧ ﹾﻠ ﹸﻖ ﹶﺷ ﹾﻲ ﹴﺀ‬
‫ﹶ‬ ‫ﹴ‬
‫ﻣﺜﺎﻝ ﹶﺳ ﹶﺒﻖ‪،‬‬
‫ﹸ‬
‫ﻳﺼﻞ‬ ‫ﺍﺕ‪ ،‬ﻭﻻ‬ ‫ﻭﺭ ﹶﻭﺍﻟ ﱠﻠ ﹶﺬ ﹸ‬
‫ﺍﻟﺴ ﹸﺮ ﹸ‬
‫ﺍﻟﻤﻀﺎﺭ‪ ،‬ﻭﻻ ﻳﻨﺎﻟﻪ ﱡ‬ ‫ﹸ‬ ‫ﺍﻟﻤﻨﺎﻓﻊ‪ ،‬ﻭﻻ ﺗﻠﺤﻘﻪ‬
‫ﹺ‬ ‫ﺍﺟﺘﺮﺍﺭ‬
‫ﹸ‬ ‫ﹸ‬
‫ﻳﺠﻮﺯ ﻋﻠﻴﻪ‬
‫ﺍﻟﻌﺠﺰ‬
‫ﹸ‬ ‫ﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﻻ ﻳﻠﺤﻘﻪ‬
‫ﹸ‬ ‫ﹸ‬
‫ﻳـﺠﻮﺯ ﻋﻠﻴﻪ‬ ‫ﻭﺍﻵﻻﻡ‪ ،‬ﻟﻴﺲ ﺑﺬﻱ ﹴ‬
‫ﻏﺎﻳﺔ ﻓﻴﺘﻨﺎﻫﻰ‪ ،‬ﻭﻻ‬ ‫ﹸ‬ ‫ﺇﻟﻴﻪ ﺍﻷﺫ￯‬
‫ﹺ‬
‫ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬ ‫ﺍﻟﺼ ﹺ‬
‫ﺎﺣﺒﺔ‬ ‫ﹺ‬
‫ﺍﺗﺨﺎﺫ ﹼ‬ ‫ﹺ‬
‫ﺍﻟﻨﺴﺎﺀ ﻭﻋﻦ‬ ‫ﹺ‬
‫ﻣﻼﻣﺴﺔ‬ ‫ﺱ ﻋﻦ‬ ‫ﹶﻭﺍﻟ ﱠﻨ ﹾﻘ ﹸ‬
‫ﺺ‪ ،‬ﺗﻘﺪﹼ ﹶ‬

‫)ﺍﻟﺨﻮﺍﺭﺝ( ﹶﻭ ﹶﻃ ﹶﻮﺍﺋﹺ ﹸﻒ‬

‫ﹸ‬ ‫ﹺ‬
‫ﺍﻟﺠﻤﻠﺔ‬ ‫ﹺ‬
‫ﻮﺣﻴﺪ‪ ،‬ﻭﻗﺪ ﺷﺎﺭﻛﻬﻢ ﻓﻲ ﻫﺬﻩ‬ ‫ﺟﻤﻠﺔ ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻟ ﹼﺘ‬‫ﹸ‬ ‫ﻓﻬﺬﻩ‬
‫)ﺍﻟﻤ ﹾﺮ ﹺﺟﺌ ﹺﹶﺔ( ﹶﻭ ﹶﻃ ﹶﻮﺍﺋﹺ ﹸﻒ ﹺﻣ ﹶﻦ ﱢ‬
‫)ﺍﻟﺸ ﹶﻴ ﹺﻊ(«)‪.(١‬‬ ‫ﹺﻣﻦ ﹸ‬

‫)‪ (١‬ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﻴﻦ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻤﺼﻠﻴﻦ )‪.(١٣١ – ١٣٠/١‬‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٣٦‬‬

‫ﺃﻳﻀﺎ ﻭ ﹶﻟﻢ‬‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰﻳ ﹺﻬ ﱠﻴ ﹺﺔ ﹰ‬

‫ﹺ‬ ‫ﺍﻟﺸ ﹶﻴﻌ ﹶﺔ ﹶﺃ ﹾﺟ ﹶﻤ ﹶﻌ ﹾﺖ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻷﺷﻌﺮﻱ‪ ،‬ﹶﻓﺈﹺ ﱠﻥ ﱢ‬
‫ﱡ‬ ‫ﻭﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻹﻣﺎﻡ‬
‫ﻳﺸﺬ ﻣﻨﻬﻢ ﺇﹺ ﱠﻻ ﻫﺸﺎﻡ ﺑﻦ ﺍﻟﺤﻜﻢ )ﺕ‪١٧٩/‬ﻫـ( ﻭﻫﺸﺎﻡ ﺑﻦ ﺳﺎﻟﻢ ﺍﻟﺠﻮﺍﻟﻴﻘﻲ)‪ (١‬ﻭﺃﺗﺒﺎﻋﻬﻤﺎ‬ ‫ﱠ‬
‫ﻭﺣﺬﺭﻭﺍ ﻣﻨﻬﻢ ﻛﻤﺎ ﺳﻴﺄﺗﻲ ﹶﻻ ﹺﺣ ﹰﻘﺎ‬ ‫ﹼ‬ ‫ﹶ‬ ‫ﺍ ﹼﻟﺬﻳﻦ ﹸﺳ ﱡﻤﻮﺍ‬
‫ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬ ‫ﺑﺎﻟﻬﺸﺎﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﹶﺗ ﹶﺒ ﱠﺮﺃ ﻣﻨﻬﻢ ﹼ‬
‫ﹼ‬
‫ﻋﻨﺪ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻓﻲ ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ )ﺹ‪.(٧٢ - ٧١/‬‬

‫ﻭﺍﻟﺰﻳﺪ ﹼﻳﺔ ﻋﻠﻰ ﻣﺎ ﹸﺫ ﹺﻛ ﹶﺮ ﻣﻦ‬

‫ﺍﻹﻣﺎﻣﻴﺔ ﹼ‬
‫ﹼ‬ ‫ﻨﺎﺣ ﹾﻴﻬﺎ‬‫ﻭﻳﻜﻔﻲ ﻓﻲ ﺑﻴﺎﻥ ﺍﺗﻔﺎﻕ ﻭﺇﺟﻤﺎﻉ ﺍﻟﺸﻴﻌﺔ ﺑﹺ ﹶﺠ ﹶ‬
‫ﹴ‬
‫ﺻﺮﻳﺤﺔ ﻓﻲ‬ ‫ﹴ‬
‫ﺃﻗﻮﺍﻝ‬ ‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪ ،‬ﻣﺎ ﹶﻭ ﹶﺭ ﹶﺩ ﹶﻋ ﹾﻦ ﹶﺃﺋﹺ ﱠﻤ ﹺﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﹺﻣﻦ‬ ‫ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﹺ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻫﺬﻩ ﺑﻌﺾ ﻣﻨﻬﺎ‪:‬‬

‫ﹴ‬
‫ﻃﺎﻟﺐ )ﺕ‪٤٠/‬ﻫـ(‪:‬‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ‬
‫‪ -١‬ﺍﻹﻣﺎﻡ ﹼ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﹸﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﻧﻲ )ﺕ‪٤٣٠/‬ﻫـ( ﻓﻲ ﺗﺮﺟﻤﺔ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺎﺭﺙ‪ ،‬ﺛﻨﺎ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺤﺒﺎﺏ ﺍﻟﺠﻤﺤﻲ‪،‬‬
‫ﺛﻨﺎ ﻣﺴﺪﺩ‪ ،‬ﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺑﻦ ﺳﻌﻴﺪ)‪ ،(٢‬ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ)‪ ،(٣‬ﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺳﻌﺪ)‪،(٤‬‬

‫)‪ (١‬ﻟﻢ ﺗﹸﺤﺪﹼ ﺩ ﻟﻨﺎ ﺍﻟﻤﺼﺎﺩﺭ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ ﻭﻣﻜﺎﻧﻬﺎ‪ ،‬ﺇﻻﹼ ﺃﻧﹼﻪ ﻛﺎﻥ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻧﻲ ﺍﻟﻬﺠﺮﻱ‪.‬‬
‫»ﺻﺢ ﺇﻟﻰ ﻋﺒﺪ‬
‫ﹼ‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺍﻟﻌﻠﻮ ﻟﻠﻌﻠﻲ ﺍﻟﻐﻔﺎﺭ« )ﺹ‪ (٨١/‬ﻋﻦ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪:‬‬
‫ﺍﻟﻮﺍﺭﺙ«‪.‬‬
‫)‪ (٣‬ﺍﻟﺼﻮﺍﺏ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﻛﻤﺎ ﻓﻲ »ﺍﻟﻌﻠﻮ« )ﺹ‪ (٨١/‬ﻟﻠﺬﻫﺒﻲ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ‪:‬‬
‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹺﻦ‪ ،‬ﹶﻭ ﹶﻧ ﹶﻈ ﹾﺮ ﹸﺕ ﻓﹺﻲ ﹶﺣ ﹺﺪﻳﺜﹺ ﹺﻪ ﹶﻓﺈﹺ ﹶﺫﺍ ﹶﺣ ﹺﺪﻳ ﹸﺜ ﹸﻪ ﹸﻣ ﹶﻘ ﹺ‬
‫ﺎﺭ ﹲﺏ«‪] .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻋﻠﻞ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﻒ ﹶﻋ ﹾﺒﺪﹸ ﱠ‬
‫» ﹸﻳ ﹶﻀ ﱠﻌ ﹸ‬
‫ﺍﻟﻜﺒﻴﺮ )ﺹ‪ .[(١٧٨/‬ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ‪) :‬ﺣﺪﻳﺜﻪ ﻣﻘﺎﺭﺏ(؛ ﺃﻱ‪ :‬ﻗﺮﻳﺐ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟ ﹼﺜﻘﺎﺕ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ‬
‫ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ »ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻓﻲ ﺗـﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ« )‪» :(٢٥٤/١‬ﻗﺎﻝ‬
‫ﺍﻟﺤﻖ ﺍﻷﺷﺒﻴﻠـﻲ ﻓﻲ »ﻛﺘﺎﺏ ﺍﻟﺘﻬﺠﺪ« )ﻕ ‪ (١/٦٥‬ﻓﻰ ﻗﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺃﺑﻲ ﻇﻼﻝ‪» :‬ﻣﻘﺎﺭﺏ‬ ‫ﻋﺒﺪ ﹼ‬
‫ﺃﻥ ﺣﺪﻳﺜﻪ ﻳﻘﺮﺏ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟ ﹼﺜﻘﺎﺕ‪ ،‬ﺃﻱ ﻻ ﺑﺄﺱ ﺑﻪ«‪ .«.‬ﺍﻧﺘﻬﻰ‪.‬‬‫ﺍﻟﺤﺪﻳﺚ«‪ » :‬ﹸﻳﺮﻳﺪ ﹼ‬
‫ﺻﺤﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ )‪) (٤٠٧/٢‬ﺭﻗﻢ‪ (٣٤٢٢/‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﺒﻲ ﺣﺪﻳﺜﻪ‬
‫ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﹼ‬
‫ﹸ‬
‫ﻋﻦ ﺍﻟﻨﹼﻌﻤﺎﻥ ﺑﻦ ﺳﻌﺪ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ‪.‬‬
‫)‪ (٤‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ )‪) (١١٧/٣‬ﺭﻗﻢ‪(٧٤١/‬‬
‫ﻭﺣﺴﻦ ﺣﺪﻳﺜﻪ‪ ،‬ﻭﻭ ﹼﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ »ﺍﻟﺜﻘﺎﺕ« )‪.(٤٧٢/٥‬‬
‫ﹼ‬
‫‪٣٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺐ ﺇ ﹾﺫ ﹶﺩ ﹶﺧ ﹶﻞ ﻋﻠﻴﻨﺎ ﹶﻧ ﹾﻮ ﹸﻑ ﹾﺑ ﹸﻦ ﹶﻋ ﹾﺒ ﹺﺪ ﹺ‬
‫ﺍﻟﻠﻪ‪،‬‬ ‫ﺍﻹﻣﺎﺭﺓ ﺩﺍ ﹺﺭ ﹶﻋ ﹺﻠ ﱢﻲ ﹾﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ﹶﻃﺎﻟﹺ ﹴ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺑﺎﻟﻜﻮﻓﺔ ﻓﻲ ﺩﺍ ﹺﺭ‬ ‫ﻛﻨﺖ‬‫ﻗﺎﻝ‪ :‬ﹸ‬
‫ﺎﻝ ﹶﻋ ﹺﻠ ﱞﻲ‪ :‬ﹶ‬
‫»ﻋ ﹶﻠ ﱠﻲ ﺑﹺ ﹺﻬ ﹾﻢ«‪ .‬ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﻭ ﹶﻗ ﹸﻔﻮﺍ‬ ‫ﹺ‬
‫ﺍﻟﻴﻬﻮﺩ‪ .‬ﹶﻓ ﹶﻘ ﹶ‬ ‫ﺭﺟﻼ ﹺﻣﻦ‬ ‫ﺃﺭﺑﻌﻮﻥ ﹰ‬ ‫ﹶ‬ ‫ﹺ‬
‫ﺑﺎﻟﺒﺎﺏ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪،‬‬
‫ﹶ‬ ‫ﻓﻘﺎﻝ‪ :‬ﹶﻳﺎ ﹶﺃ ﹺﻣ ﹶﻴﺮ‬
‫ﹶ‬
‫ﺎﻥ؟‬ ‫ﻒ ﹶﻛ ﹶ‬ ‫ﻒ ﹸﻫ ﹶﻮ؟ ﹶﻭ ﹶﻛ ﹾﻴ ﹶ‬ ‫ﺎﺀ‪ ،‬ﹶﻛ ﹾﻴ ﹶ‬ ‫ﺍﻟﺴ ﹶﻤ ﹺ‬
‫ﻒ ﹶﻟﻨﹶﺎ ﹶﺭ ﱠﺑ ﹶﻚ ﹶﻫ ﹶﺬﺍ ﺍ ﱠﻟ ﹺﺬﻱ ﹺﻓﻲ ﱠ‬ ‫ﹶﺑ ﹾﻴ ﹶﻦ ﹶﻳﺪﹶ ﹾﻳ ﹺﻪ‪ ،‬ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﹶﻳﺎ ﹶﻋ ﹺﻠ ﱡﻲ‪ ،‬ﹺﺻ ﹾ‬
‫ﺍﺳ ﹶﻤ ﹸﻌﻮﺍ ﹺﻣﻨﱢﻲ‬ ‫ﹺ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﹾ‬ ‫»ﻣﻌﺸﺮ‬
‫ﹶ‬ ‫ﺎﻝ‪:‬‬ ‫ﺟﺎﻟﺴﺎ‪ ،‬ﹶﻭ ﹶﻗ ﹶ‬‫ﹰ‬ ‫ﺎﺳﺘ ﹶﹶﻮ￯ ﹶﻋ ﹺﻠ ﱞﻲ‬ ‫ﻛﺎﻥ؟ ﹶﻭ ﹶﻋ ﹶﻠﻰ ﹶﺃ ﱢﻱ ﹶﺷ ﹾﻲ ﹴﺀ ﹸﻫ ﹶﻮ؟ ﹶﻓ ﹾ‬ ‫ﹶﻭ ﹶﻣﺘﹶﻰ ﹶ‬
‫ﺍﻷ ﱠﻭ ﹸﻝ ﹶﻟ ﹾﻢ ﹶﻳ ﹾﺒﺪﹸ ﹺﻣ ﱠﻤﺎ)‪ ،(٢‬ﹶﻭ ﹶﻻ ﹸﻣ ﹶﻤﺎ ﹺﺯ ﹲﺝ ﹶﻣ ﹾﻊ ﹶﻣﺎ)‪،(٣‬‬ ‫ﹶﻭ ﹶﻻ ﹸﺗﺒﺎ ﹸﻟﻮﺍ ﹶﺃﻥﹾ ﹶﻻ ﹶﺗﺴ ﹶﺄ ﹸﻟﻮﺍ ﹶﺃ ﹶﺣﺪﹰ ﺍ ﹶﻏﻴ ﹺﺮﻱ)‪ !(١‬ﺇﹺﻥﱠ ﹶﺭ ﱢﺑﻲ‪ ‬ﹶ‬
‫ﹾ‬ ‫ﹾ‬ ‫ﹶ‬
‫ﻮﺏ ﹶﻓ ﹸﻴ ﹾﺤ ﹶﻮ￯)‪ ،(٦‬ﹶﻭ ﹶﻻ ﹶﻛﺎﻥﹶ ﹶﺑ ﹾﻌ ﹶﺪ ﹶﺃﻥﹾ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻜ ﹾﻦ‬ ‫ﺎﻝ ﹶﻭ ﹾﻫﻤﺎ)‪ ،(٤‬ﹶﻭ ﹶﻻ ﹶﺷ ﹶﺒ ﹲﺢ ﹸﻳ ﹶﺘ ﹶﻘ ﱠﺼﻰ)‪ ،(٥‬ﹶﻭ ﹶﻻ ﹶﻣ ﹾﺤ ﹸﺠ ﹲ‬ ‫ﹶﻭ ﹶﻻ ﹶﺣ ﱞ‬
‫ﹸ )‪(٩‬‬
‫ﺎﺀ ﹶﻛ ﹾﻴ ﹶﻒ ﹶﻛﺎﻥﹶ )‪ ،(٨‬ﹶﺑ ﹾﻞ ﹶﻟ ﹾﻢ ﹶﻳﺰﹶ ﹾﻝ ﹶﻭ ﹶﻻ ﹶﻳﺰﹸ ﻭﻝ‬ ‫ﻸ ﹾﺷ ﹶﻴ ﹺ‬‫ﺍﻟﻤ ﹶﻜ ﱢﻴ ﹸﻒ ﻟﹺ ﹶ‬‫ﺎﺩ ﹲﺙ)‪ ،(٧‬ﹶﺑ ﹾﻞ ﹶﺟ ﱠﻞ ﹶﺃﻥﹾ ﹸﻳ ﹶﻜ ﱠﻴ ﹶﻒ ﹸ‬ ‫ﺎﻝ‪ :‬ﹶﺣ ﹺ‬ ‫ﹶﻓ ﹸﻴ ﹶﻘ ﹸ‬
‫ﺎﺡ)‪ ،(١٠‬ﹶﻭ ﹶﻛ ﹾﻴ ﹶﻒ ﹸﻳ ﹾﻨ ﹶﻌ ﹸﺖ‬ ‫ﺎﻷ ﹾﺷ ﹶﺒ ﹺ‬ ‫ﻮﺻ ﹸﻒ ﺑﹺ ﹶ‬ ‫ﺐ ﹶﺷ ﹾﺄ ﹴﻥ ﹶﺑ ﹾﻌ ﹶﺪ ﹶﺷ ﹾﺄ ﹴﻥ‪ .‬ﹶﻭ ﹶﻛ ﹾﻴ ﹶﻒ ﹸﻳ ﹶ‬ ‫ﺎﻥ ﹶﻭ ﹶﻻ ﻟﹺ ﹶﺘ ﹶﻘ ﱡﻠ ﹺ‬ ‫ﻑ ﹶ‬
‫ﺍﻷﺯﹾ ﹶﻣ ﹺ‬ ‫ﻻ ﹾﺧﺘﹺ ﹶﻼ ﹺ‬ ‫ﹺ‬
‫ﺎﻝ‪ :‬ﹶﻛﺎﺋﹺ ﹲﻦ)‪(١١‬؟! ﹶﺑ ﹾﻞ‬ ‫ﺎﻝ‪ :‬ﹶﺑﺎﺋﹺ ﹲﻦ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳﺒﹺ ﹾﻦ ﹶﻋ ﹾﻨ ﹶﻬﺎ ﹶﻓ ﹸﻴ ﹶﻘ ﹸ‬ ‫ﺎﺡ ﹶﻣ ﹾﻦ ﹶﻟﻢ ﹶﻳ ﹸﻜ ﹾﻦ ﹺﻓﻲ ﹶ‬
‫ﺍﻷ ﹾﺷ ﹶﻴ ﹺ‬
‫ﺎﺀ ﹶﻓ ﹸﻴ ﹶﻘ ﹸ‬ ‫ﺍﻟﻔ ﹶﺼ ﹺ‬‫ﺎﻷ ﹾﻟ ﹸﺴ ﹺﻦ ﹺ‬ ‫ﺑﹺ ﹶ‬
‫ﹾ‬
‫ﺍﻟﻌﺎﻟﹺ ﹸﻢ‬
‫ﻴﺪ )‪ .(...‬ﹶﻓ ﹸﻬ ﹶﻮ ﹶ‬ ‫ﺍﻟﺸ ﹶﺒ ﹺﻪ ﹺﻣ ﹾﻦ ﹸﻛ ﱢﻞ ﹶﺑ ﹺﻌ ﹴ‬ ‫ﻳﺪ)‪ ،(١٢‬ﹶﻭ ﹶﺃ ﹾﺑ ﹶﻌﺪﹸ ﹺﻓﻲ ﱠ‬ ‫ﹸﻫ ﹶﻮ ﺑﹺ ﹶﻼ ﹶﻛ ﹾﻴ ﹺﻔ ﱠﻴ ﹴﺔ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺃ ﹾﻗ ﹶﺮ ﹸﺏ ﹺﻣ ﹾﻦ ﹶﺣ ﹾﺒﻞﹺ ﹶ‬
‫ﺍﻟﻮ ﹺﺭ ﹺ‬

‫)‪ (١‬ﺃﻱ ﻣﺎ ﺳﺄﻗﻮﻟﻪ ﻟﻜﻢ ﻫﺬﺍ ﻫﻮ ﺍﻟﺤﻖ‪ ،‬ﻻ ﺗﺤﺘﺎﺟﻮﻥ ﺃﻥ ﺗﺴﺄﻟﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﺃﺣﺪﹰ ﺍ ﺁﺧﺮ ﻋﻨﻪ‪.‬‬
‫ﺍﻷﻭﻝ ﺍ ﹼﻟﺬﻱ ﻻ ﺍﺑﺘﺪﺍﺀ ﻟﻮﺟﻮﺩﻩ‪.‬‬
‫)‪ (٢‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﹶﻟ ﹾﻢ ﻳﻜﻦ ﻣﻌﺪﻭ ﹰﻣﺎ ﹸﺛ ﱠﻢ ﻇﻬﺮ‪ ،‬ﻓﻬﻮ ﹼ‬
‫ﻳﺤﻞ ﻓﻲ ﺷﻲﺀ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﹸﻣ ﹾﻤﺘ ﹺﹶﺰ ﹰﺟﺎ ﺩﺍﺧ ﹰ‬
‫ﻼ ﻓﻲ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬ ‫)‪ (٣‬ﺃﻱ ﻻ ﹼ‬
‫)‪ (٤‬ﺃﻱ ﻻ ﹸﻳﺘ ﹶﹶﻮ ﱠﻫ ﹸﻢ ﻓﻲ ﺍﻟﻮﻫﻢ ﺃﻥ ﹼ‬
‫ﻳﺤﻞ ﻓﻲ ﺷﻲﺀ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﻛﻤﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻮﻫﻢ‪.‬‬
‫)‪ (٥‬ﺃﻱ ﻟﻴﺲ ﹺﺟﺴﻤﺎ ﻣ ﹾ ﹺ‬
‫ﺐ‪.‬‬‫ـﺨﺘﹶﻔ ﹰﻴﺎ ﹶﻓ ﹸﻴ ﹾﻄ ﹶﻠ ﹶ‬ ‫ﹾ ﹰ ﹸ‬
‫ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫)‪ (٦‬ﺃﻱ ﻟﻴﺲ ﺑﻤﺤﺪﻭﺩ ﻛﻲ ﹸﻳﺤﻮ￯ ﻣﻦ ﻛﻞ ﺍﻟﺠﻬﺎﺕ ﻛﻤﺎ ﺯﻋﻤﺘﻢ ﺃﻧﻪ ﻓﻲ ﹼ‬
‫)‪ (٧‬ﺍﻟﺤﺎﺩﺙ ﻫﻮ ﺍﻟﻤﺨﻠﻮﻕ ﺍ ﹼﻟﺬﻱ ﹸﻭ ﹺﺟﺪﹶ ﺑﻌﺪ ﻋﺪ ﹴﻡ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﻣﻦ ﺷﻲﺀ ﻷﻧﻪ ﺇﺫ ﻫﻮ ﻛﺎﻥ ﻣﻦ ﺷﻲﺀ‬
‫ﻛﺎﻥ ﺣﺎﺩ ﹰﺛﺎ ﻭﺍﻟﻘﺪﻳﻢ ﹸﻳﻐﺎﻳﺮ ﹸ‬
‫ﺍﻟﻤ ﹾﺤﺪﹶ ﺙ‪.‬‬
‫)‪ (٨‬ﺃﻱ ﻳﺘﻘﺪﹼ ﺱ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﹸﻳﻮﺻﻒ ﺑﺎﻟﻜﻴﻔ ﹼﻴﺔ ﻷﻧﻪ ﻫﻮ ﺍ ﹼﻟﺬﻱ ﹶﻛ ﱠﻴ ﹶ‬
‫ﻒ ﺍﻟ ﹶﻜ ﹾﻴ ﹶ‬
‫ﻒ‪ ،‬ﻭﺍﻟﻜﻴﻔﻴﺔ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﹺﺳﻤﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ ﻣﻦ ﺍﻟﻬﻴﺌﺎﺕ ﻭﺍﻟﺼﻮﺭ ﻭﺍﻷﺣﻮﺍﻝ‪.‬‬
‫)‪ (٩‬ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻘﺪﻡ ﻭﺍﻟﺒﻘﺎﺀ‪.‬‬
‫)‪ (١٠‬ﺃﻱ ﺍﻷﺟﺴﺎﻡ‪.‬‬
‫ﺣﺎﻝ ﻓﻲ ﺷﻲﺀ‪،‬‬ ‫)‪ (١١‬ﺃﻱ ﹶﺃ ﱠﻥ ﺍﷲ ﹶﻟ ﹾﻢ ﻳﺘﺸﺎﺑﻪ ﺑﻬﺎ ﹰ‬
‫ﺃﺻﻼ ﺣﺘﻰ ﻧﻘﻮﻝ‪ :‬ﺑﺎﺋﻦ؛ ﺃﻱ ﻣﻨﻔﺼﻞ ﻋﻦ ﺧﻠﻘﻪ‪ ،‬ﺃﻭ ﻛﺎﺋﻦ‪ :‬ﺃﻱ ﱞ‬
‫ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﻛ ﹼﻠﻬﺎ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻷﺟﺴﺎﻡ ﻭﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺗﻌﺎﻟﻰ ﻻ ﹸﻳﺸﺒﻪ ﺍﻷﺟﺴﺎﻡ ﻭﻻ ﹸﻳﻤﺎﺛﻠﻬﺎ‪.‬‬
‫)‪ (١٢‬ﺃﻱ ﺃﻋﻠﻢ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺑﺄﻧﻔﺴﻬﻢ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٣٨‬‬

‫ﻴﻦ ﹶﻭ ﹶﺃ ﹶﻭ ﹴ‬
‫ﺍﻥ‪ ،‬ﹶﻭ ﹸﻛ ﱡﻞ ﻧﹺ ﹶﻬﺎ ﹶﻳ ﹴﺔ ﹶﻭ ﹸﻣﺪﱠ ﹴﺓ‪.‬‬ ‫ﺑﹺ ﹸﻜ ﱢﻞ ﹶﻣ ﹶﻜ ﹴ‬
‫ﺎﻥ‪ ،‬ﹶﻭ ﹸﻛ ﱢﻞ ﹺﺣ ﹴ‬

‫ﺍﻟﺤﺪﱡ ﺇﹺ ﹶﻟﻰ ﹶﻏ ﹾﻴ ﹺﺮ ﹺﻩ ﹶﻣ ﹾﻨ ﹸﺴ ﹲ‬
‫ﻮﺏ)‪.(...) (٢‬‬ ‫ﺍﻟﺨ ﹾﻠ ﹺﻖ ﹶﻣ ﹾﻀ ﹸﺮ ﹲ‬
‫ﻭﺏ)‪ ،(١‬ﹶﻭ ﹶ‬ ‫ﹶﻭ ﹶ‬
‫ﺍﻷ ﹶﻣﺪﹸ ﺇﹺ ﹶﻟﻰ ﹶ‬

‫ﺍﺕ)‪ ،(٣‬ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬ ‫ﻴﻤﺎ ﺑﹺ ﹶﻼ ﹶﺟ ﹶﻮﺍ ﹺﺭ ﹶﺡ ﹶﻭ ﹶﻻ ﹶﺃ ﹶﺩ ﹶﻭ ﹴ‬

‫ﺍﺕ ﹶﻭ ﹶﻻ ﹶﺷ ﹶﻔ ﹴﺔ ﹶﻭ ﹶﻻ ﹶﻟ ﹶﻬ ﹶﻮ ﹴ‬ ‫ﻮﺳﻰ ﹶﺗ ﹾﻜ ﹺﻠ ﹰ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧﻪﹸ‪ ،‬ﹶﻛ ﱠﻠ ﹶﻢ ﹸﻣ ﹶ‬
‫ﺍﻟﺨﺎﻟﹺ ﹶﻖ ﹶ‬
‫ﺍﻟﻤ ﹾﻌ ﹸﺒﻮ ﹶﺩ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ‬ ‫ﻬﻞ ﹶ‬ ‫ﻭﺩ ﹶﻓ ﹶﻘﺪﹾ ﹶﺟ ﹶ‬‫ﺎﺕ‪ .‬ﹶﻣ ﹾﻦ ﹶﺯ ﹶﻋ ﹶﻢ ﹶﺃﻥﱠ ﺇﹺ ﹶﻟ ﹶﻬﻨﹶﺎ ﹶﻣ ﹾﺤﺪﹸ ﹲ‬ ‫ﺍﻟﺼ ﹶﻔ ﹺ‬‫ﻴﻒ ﱢ‬ ‫ﹶﻭ ﹶﺗ ﹶﻌ ﹶﺎﻟﻰ ﹶﻋ ﹾﻦ ﹶﺗ ﹾﻜﻴﹺ ﹺ‬
‫ﻴﻂ ﺑﹺ ﹸﻜ ﱢﻞ ﹶﻣ ﹶﻜ ﹴ‬
‫ﺎﻥ‪.‬‬ ‫ﺍﻟﻤ ﹺﺤ ﹸ‬
‫ﻴﻂ‪ ،‬ﹶﺑ ﹾﻞ ﹸﻫ ﹶﻮ ﹸ‬ ‫ﻴﻂ ﹶﻟ ﹺﺰ ﹶﻣ ﹾﺘ ﹸﻪ ﹶ‬
‫ﺍﻟﺤ ﹾﻴ ﹶﺮ ﹸﺓ ﹶﻭﺍﻟ ﱠﺘ ﹾﺨ ﹺﻠ ﹸ‬ ‫ﺎﻛ ﹶﻦ ﺑﹺ ﹺﻪ ﹸﺗ ﹺﺤ ﹸ‬ ‫ﹶﺫ ﹶﻛﺮ ﹶﺃﻥﱠ ﹶ‬
‫ﺍﻷ ﹶﻣ ﹺ‬ ‫ﹶ‬
‫ﺎﻥ ﹶﻓ ﹺﺼ ﹾﻒ‬ ‫ﻑ ﺍﻟ ﱠﺘ ﹾﻨﺰﹺﻳﻞﹺ ﹶﻭﺍﻟ ﹸﺒ ﹾﺮﻫﹶ ﹺ‬ ‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹺﻦ ﺑﹺ ﹺﺨ ﹶﻼ ﹺ‬
‫ﻒ ﱠ‬ ‫ﺍﻟﻤﺘ ﹶﹶﻜ ﱢﻠ ﹸﻒ)‪ (٤‬ﻟﹺ ﹶﻮ ﹾﺻ ﹺ‬ ‫ﺎﺩ ﹰﻗﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﹸ‬
‫ﹶﻓﺈﹺﻥﹾ ﹸﻛ ﹾﻨ ﹶﺖ ﹶﺻ ﹺ‬
‫ﺍﻟﺨﺎﻟﹺ ﹶﻖ‬
‫ﻮﻕ ﹺﻣﺜ ﹺﹾﻠ ﹶﻚ ﹶﻭ ﹶﺗ ﹺﺼ ﹸﻒ ﹶ‬ ‫ﺎﺕ! ﹶﺃ ﹶﺗ ﹾﻌ ﹶﺠﺰﹸ ﹶﻋ ﹾﻦ ﹺﺻ ﹶﻔ ﹺﺔ ﹶﻣ ﹾﺨ ﹸﻠ ﹴ‬ ‫ﻴﻞ‪ ،‬ﻫﹶ ﹾﻴ ﹶﻬ ﹶ‬ ‫ﻴﻞ ﹶﻭﺇﹺ ﹾﺳ ﹶﺮ ﹺﺍﻓ ﹶ‬ ‫ﻳﻞ ﹶﻭ ﹺﻣ ﹶ‬
‫ﻴﻜﺎﺋﹺ ﹶ‬ ‫ﻟﹺﻲ ﹺﺟ ﹾﺒ ﹺﺮ ﹶ‬
‫ﺍﺕ‪ ،‬ﹶﻓ ﹶﻜ ﹾﻴ ﹶﻒ ﹶﻣ ﹾﻦ ﹶﻟ ﹾﻢ ﹶﺗ ﹾﺄ ﹸﺧ ﹾﺬ ﹸﻩ ﹺﺳﻨ ﹲﹶﺔ ﹶﻭ ﹶﻻ ﹶﻧ ﹾﻮ ﹲﻡ؟!‬ ‫ﺍﻟﻬﻴﺌ ﹺﹶﺔ ﹶﻭ ﹶ‬ ‫ﹶ‬
‫ﺍﻷ ﹶﺩ ﹶﻭ ﹺ‬ ‫ﺍﻟﻤ ﹾﻌ ﹸﺒﻮ ﹶﺩ؟! ﹶﻭﺃﻧ ﹶﹾﺖ ﹶﻻ ﹸﺗﺪﹾ ﹺﺭ ﹸﻙ ﹺﺻ ﹶﻔ ﹶﺔ ﹶﺭ ﱢﺙ ﹶ ﹾ‬ ‫ﹶ‬
‫ﹶﻟ ﹸﻪ ﹶﻣﺎ ﹺﻓﻲ ﹶ‬
‫ﻴﻢ«)‪.(٥‬‬ ‫ﺍﻟﻌ ﹺﻈ ﹸ‬
‫ﺵ ﹶ‬ ‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺍﺕ ﹶﻭ ﹶﻣﺎ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹶﻤﺎ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺭ ﱡﺏ ﹶ‬‫ﺍﻟﺴ ﹶﻤ ﹶﻮ ﹺ‬ ‫ﻴﻦ ﹶﻭ ﱠ‬‫ﺍﻷ ﹾﺭ ﹺﺿ ﹶ‬

‫‪ -٢‬ﺍﻹﻣﺎﻡ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ )ﺕ‪:(٥٠/‬‬

‫ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ )ﺕ‪٣٨١/‬ﻫـ()‪ (٦‬ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟ ﹼﺘﻮﺣﻴﺪ«‪:‬‬

‫ﹼ‬ ‫ﺭﻭ￯ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‬
‫ﺑﺎﺏ ﺍﻟ ﹼﺘﻮﺣﻴﺪ ﻭﻧﻔﻲ ﺍﻟ ﹼﺘﺸﺒﻴﻪ‪ :‬ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻳﺤﻴﻰ‪ ،‬ﻋﻦ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨـﺎ ﺭﻓﻌﻪ‪،‬‬
‫ﺭﺳﻮﻝ ﹺ‬
‫ﺍﻟﻠﻪ‪،‬‬ ‫ﹺ‬ ‫ـﻦ ﹶﻋ ﹺﻠ ﱟﻲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻘـﺎﻝ ﻟـﻪ‪ :‬ﹶﻳﺎ ﹶ‬
‫ﺍﺑﻦ‬ ‫ﺍﻟـﺤﺴﻦ ﹾﺑ ﹺ‬
‫ﹺ‬ ‫ﹲ‬
‫ﺭﺟﻞ ﺇﻟﻰ‬ ‫ﻗـﺎﻝ‪ :‬ﺟﺎ ﹶﺀ‬
‫ﺍﻟﺤﺴﻦ ﹾﺑ ﹸﻦ ﹶﻋ ﹺﻠ ﱟﻲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﹶﻣ ﹺﻠﻴﺎ‪ ،‬ﹸﺛ ﱠﻢ‬
‫ﹸ‬ ‫ﹶ‬
‫ﻓﺄﻃﺮﻕ‬ ‫ﻒ ﻟﹺﻲ ﹶﺭ ﱠﺑ ﹶﻚ ﹶﺣ ﱠﺘﻰ ﹶﻛ ﹶﺄ ﱢﻧﻲ ﹶﺃﻧ ﹸﹾﻈ ﹸﺮ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ‪،‬‬
‫ﹺﺻ ﹾ‬

‫)‪ (١‬ﺍﻷﻣﺪ ﻫﻮ ﺍﻷﺟﻞ ﻭﻫﻮ ﻧﻬﺎﻳﺔ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫ﻷﻥ ﺫﻟﻚ ﻫﻮ ﻣﻦ ﹺﺳ ﹶﻤﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ‪.‬‬
‫)‪ (٢‬ﺃﻱ ﻟﻴﺲ ﻟﻪ ﺗﻌﺎﻟﻰ ﺣﺪﹼ ﺃﻱ ﻣﺴﺎﻓﺎﺕ ﺗﺤﺪﹼ ﻩ‪ ،‬ﹼ‬
‫)‪ (٣‬ﺟﻤﻊ ﺍﻟﻠﻬﺎﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﻠﺤﻤﺔ ﺍﻟﻤﺸﺮﻓﺔ ﻋﻠﻰ ﺍﻟﺤﻠﻖ ﻓﻲ ﺃﻗﺼﻰ ﺳﻘﻒ ﺍﻟﻔﻢ‪.‬‬
‫)‪ (٤‬ﺍﻟﻤﺘﻜﻠﻒ‪ :‬ﻫﻮ ﺷﺪﻳﺪ ﺍﻟﺘﻌﺮﺽ ﻟﹺ ﹶﻤﺎ ﻻ ﻳﻌﻨﻴﻪ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ‪ :‬ﹼ‬
‫ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻤﺎ ﻋﺠﺰ ﻋﻦ‬
‫ﻭﺻﻒ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺻ ﹰﻔﺎ ﺣﻘﻴﻘﻴﺎ ﻓﻬﻮ ﻋﻦ ﻭﺻﻒ ﺣﻘﻴﻘﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻋﺠﺰ‪.‬‬
‫)‪ (٥‬ﺃﺑﻮ ﻧﹸﻌﻴﻢ‪ ،‬ﹺﺣ ﹾﻠ ﹶﻴ ﹸﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ )‪.(٧٣ - ٧٢/١‬‬
‫ﺙ ﺇﻣﺎﻣﻲ‬‫ﻑ ﺑﺎﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ‪ ،‬ﹸﻣ ﹶﺤﺪﱢ ﹲ‬ ‫)‪ (٦‬ﻫﻮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ‪ ،‬ﹶﻭ ﹸﻳ ﹾﻌ ﹶﺮ ﹸ‬
‫ﻛﺒﻴﺮ‪ ،‬ﹶﻟ ﹾﻢ ﹸﻳ ﹶﺮ ﻓﻲ ﺍﻟﻘﻤ ﹼﻴﻴﻦ ﻣﺜﻠﻪ‪ .‬ﻧﺰﻝ ﺑﺎﻟﺮﻱ ﻭﺍﺭﺗﻔﻊ ﺷﺄﻧﻪ ﻓﻲ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﹶﻭﺗ ﹸﹸﻮ ﱢﻓ ﹶﻲ ﹶﻭ ﹸﺩﻓﹺ ﹶﻦ ﻓﻲ ﺍﻟﺮﻱ‪ .‬ﻟﻪ ﻧﺤﻮ‬
‫ﺛﻼﺛﻤﺌﺔ ﻣﺼﻨﻒ‪ .‬ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ )‪.(٢٧٤/٦‬‬
‫‪٣٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﹶﺎﻩ)‪ ،(٢‬ﹶﻭ ﹶﻻ‬ ‫ﺁﺧ ﹸﺮ ﹸﻣ ﹶﺘﻨ ﹴ‬ ‫ﻮﻡ)‪ (١‬ﹶﻭ ﹶﻻ ﹺ‬ ‫»ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻜ ﹾﻦ ﹶﻟ ﹸﻪ ﹶﺃ ﱠﻭ ﹲﻝ ﹶﻣ ﹾﻌ ﹸﻠ ﹲ‬ ‫ﺭﻓﻊ ﹶﺭ ﹾﺃ ﹶﺳ ﹸﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﹶ‬ ‫ﹶ‬
‫ﺍﺧﺘﹺ ﹶﻼ ﹸﻑ ﹺﺻ ﹶﻔ ﹴﺔ‬ ‫ﺺ ﹶﻓ ﹶﻴﺘ ﹶﹶﺠ ﱠﺰ ﹶﺃ‪ ،‬ﹶﻭ ﹶﻻ ﹾ‬ ‫ﻭﺩ‪ ،‬ﹶﻭ ﹶﻻ ﹶﺃ ﹶﻣﺪﹲ ﺑﹺ ﹶﺤ ﱠﺘﻰ)‪ ،(٣‬ﹶﻭ ﹶﻻ ﹶﺷ ﹾﺨ ﹲ‬ ‫ﹶﻗ ﹾﺒ ﹲﻞ ﹸﻣﺪﹾ ﹶﺭ ﹲﻙ‪ ،‬ﹶﻭ ﹶﻻ ﹶﺑ ﹾﻌﺪﹲ ﹶﻣ ﹾﺤﺪﹸ ﹲ‬
‫ﺎﺏ ﹶﻭ ﹶﺃ ﹾﺫﻫﹶ ﺎ ﹸﻧ ﹶﻬﺎ‬ ‫ﺍﻟﻔ ﹶﻜﺮ ﹶﻭ ﹶﺧ ﹶﻄﺮﺍ ﹸﺗ ﹶﻬﺎ‪ ،‬ﹶﻭ ﹶﻻ ﹶ‬ ‫ﺍﻟﻌ ﹸﻘ ﹸ ﹶ‬ ‫ﹶﻓ ﹶﻴ ﹶﺘﻨﹶﺎﻫﹶ ﻰ)‪ ،(٤‬ﹶﻓ ﹶﻼ ﹸﺗﺪﹾ ﹺﺭ ﹸﻙ ﹸ‬
‫ﺍﻷ ﹾﻟ ﹶﺒ ﹸ‬ ‫ﹶ‬ ‫ﻮﻝ ﹶﻭﺃ ﹾﻭﻫﹶ ﹸﺎﻣ ﹶﻬﺎ‪ ،‬ﹶﻭ ﹶﻻ ﹺ ﹸ‬
‫ﻴﻤﺎ)‪ ،(٨‬ﹶﻭ ﹶﻻ‬ ‫ﺎﻃ ﹶﻦ ﹺﻓ ﹶ‬ ‫ﻮﻝ‪ :‬ﹶﻣﺘﹶﻰ)‪(٥‬؟ ﹶﻭ ﹶﻻ ﹸﺑ ﹺﺪ ﹶﺉ ﹺﻣ ﱠﻤﺎ)‪ ،(٦‬ﹶﻭ ﹶﻻ ﻇ ﹶﺎ ﹺﻫ ﹶﺮ ﹶﻋ ﹶﻠﻰ ﹶﻣﺎ)‪ ،(٧‬ﹶﻭ ﹶﻻ ﹶﺑ ﹺ‬ ‫ﹺﺻ ﹶﻔ ﹶﺘ ﹸﻪ‪ ،‬ﹶﻓﺘ ﹸﹶﻘ ﹶ‬
‫ﺍﻟﺨ ﹾﻠ ﹶﻖ ﹶﻓ ﹶﻜﺎﻥﹶ ﹶﺑ ﹺﺪﻳﺌﹰﺎ ﹶﺑ ﹺﺪ ﹰﻳﻌﺎ‪ ،‬ﺍ ﹾﺑﺘ ﹶﹶﺪ ﹶﺃ ﹶﻣﺎ ﺍ ﹾﺑﺘ ﹶﹶﺪﻉﹶ ‪ ،‬ﹶﻭﺍ ﹾﺑﺘ ﹶﹶﺪﻉﹶ ﹶﻣﺎ ﺍ ﹾﺑﺘ ﹶﹶﺪ ﹶﺃ‪ ،‬ﹶﻭ ﹶﻓ ﹶﻌ ﹶﻞ ﹶﻣﺎ‬
‫ﻼ)‪ .(٩‬ﹶﺧ ﹶﻠ ﹶﻖ ﹶ‬ ‫ﹶﺗﺎ ﹺﺭ ﹶﻙ ﹶﻓ ﹶﻬ ﱠ‬
‫ﺍﻟﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬
‫ﻴﻦ«)‪.(١٠‬‬ ‫ﹶﺃ ﹶﺭﺍ ﹶﺩ‪ ،‬ﹶﻭ ﹶﺃ ﹶﺭﺍ ﹶﺩ ﹶﻣﺎ ﹾ‬
‫ﺍﺳﺘﹶﺰﹶ ﺍ ﹶﺩ‪ ،‬ﹶﺫﻟﹺ ﹸﻜ ﹸﻢ ﺍ ﹸ‬
‫ﷲ ﹶﺭ ﱡﺏ ﹶ‬

‫‪ -٣‬ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ )ﺕ‪٩٥/‬ﻫـ()‪:(١١‬‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﱠ‬
‫ﺍﻟﺴ ﱢﻴﺪﹸ ﻣﺮﺗﻀﻰ ﹼ‬
‫ﺍﻟﺰﺑﻴﺪﻱ ﺍﻟﺤﻨﻔﻲ‬ ‫ﺭﻭ￯ ﺧﺎﺗﻤﺔ ﺍﻟﺤ ﹼﻔﺎﻅ ﻭﺍﻟ ﹼﻠﻐﻮﻳﻴﻦ ﻋﻨﺪ ﺃﻫﻞ ﱡ‬

‫)‪ (١‬ﺃﻱ‪ :‬ﻫﻮ ﺍﻷﺯﻟﻲ ﺍ ﹼﻟﺬﻱ ﻻ ﺑﺪﺍﻳﺔ ﻟﻮﺟﻮﺩﻩ‬

‫)‪ (٢‬ﺃﻱ‪ :‬ﻫﻮ ﺍﻷﺑﺪﻱ ﺍ ﹼﻟﺬﻱ ﻻ ﺍﻧﺘﻬﺎﺀ ﻟﻮﺟﻮﺩﻩ‪.‬‬
‫)ﺣﺘﱠﻰ(‪.‬‬
‫)‪ (٣‬ﺃﻱ‪ :‬ﻟﻴﺲ ﻟﻪ ﻧﻬﺎﻳﺔ ﻓﻴﺴﺄﻝ ﻋﻨﻪ ﺑـ ﹶ‬
‫ﻷﻥ ﺫﻟﻚ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻨﻘﺺ ﻭﺍﻟﺘﻨﺎﻫﻲ‪.‬‬ ‫ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﻤﺘﻀﺎﺩﺓ‪ ،‬ﹼ‬ ‫)‪ (٤‬ﺃﻱ‪ :‬ﻻ ﻳﺘﹼﺼﻒ ﺍﷲ ﹼ‬
‫ﺍﻟﻌﻘﻮﻝ‪ :‬ﹶﻣﺘﹶﻰ ﹸﻭ ﹺﺟﺪﹶ ﹼ‬
‫ﻷﻥ ) ﹶﻣﺘﹶﻰ( ﻟﻠﺰﻣﺎﻥ ﻭﺍﷲ ﻣﻘﺪﹼ ﺱ ﻋﻦ )ﺍﻟﺰﹼ ﻣﺎﻥ(‪.‬‬ ‫ﹸ‬ ‫)‪ (٥‬ﺃﻱ‪ :‬ﻻ ﻳﺠﻮﺯ ﺃﻥ ﹶ‬
‫ﺗﻘﻮﻝ‬
‫)‪ (٦‬ﺃﻱ‪ :‬ﹶﻟﻢ ﻳﺒﺘﺪﺋﻪ ﺃﺣﺪﹲ ‪.‬‬
‫ﻣﺎﺩﻱ‪.‬‬
‫ﹼ‬ ‫)‪ (٧‬ﺃﻱ‪ :‬ﻭﻻ ﻇﺎﻫﺮ ﻋﻠﻰ ﺷﻲﺀ‬
‫)‪ (٨‬ﺃﻱ‪ :‬ﻭﻻ ﻳﺤﻞ ﻓﻲ ﺷﻲﺀ‪.‬‬
‫)‪ (٩‬ﺃﻱ‪ :‬ﻭﻻ ﻫﻮ ﺗﺎﺭﻙ ﻣﺎ ﻳﻨﺒﻐﻲ ﻓﻌﻠﻪ‪ ،‬ﹶﻓ ﹸﻴ ﹶﻘ ﹸﺎﻝ‪ :‬ﹼ‬
‫ﻫﻼ ﺗﺮﻛﻪ‪.‬‬
‫)‪ (١٠‬ﺍﻟﺼﺪﻭﻕ‪ ،‬ﺍﻟﺘﹼﻮﺣﻴﺪ )ﺹ‪.(٥١/‬‬
‫)‪ (١١‬ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ ﻓﻲ ﺗﺮﺟﻤﺘﻪ‪» :‬ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪،‬‬
‫ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﺍﻟﻬﺎﺷﻤﻲ‪ ،‬ﺍﻟﻤﺪﻧﻲ‪ ،،‬ﺣﻀﺮ ﻛﺮﺑﻼﺀ ﻣﺮﻳﻀﺎ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ ﺑﻦ ﺳﻌﺪ‪ :‬ﻻ ﺗﻌﺮﺿﻮﺍ ﻟﻬﺬﺍ‪.‬‬
‫ﺭﺃﻳﺖ ﺃﺣﺪﺍ ﻛﺎﻥ ﺃﻓﻘﻪ ﻣﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﹸ‬ ‫ﻭﻛﺎﻥ ﻳﻮﻣﺌﺬ ﺍﺑﻦ ﻧﻴﻒ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ )‪ .(...‬ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ‪ :‬ﻣﺎ‬
‫ﺍﻟﺤﺴﻴﻦ )‪ .(...‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﺯﻡ ﺍﻷﻋﺮﺝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻫﺎﺷﻤﻴﺎ ﺃﻓﻀﻞ ﻣﻨﻪ‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﺍﻟﻤﺴ ﱠﻴﺐ ﻗﺎﻝ‪ :‬ﻣﺎ‬
‫ﺭﺃﻳﺖ ﺃﻭﺭﻉ ﻣﻨﻪ‪ .‬ﻭﻗـﺎﻝ ﻣـﺎﻟﻚ‪ :‬ﺑﻠﻐﻨﻲ ﺃﻧﻪ ﻛﺎﻥ ﹸﻳ ﹶﺼ ﹼﻠـﹺﻲ ﻓﻲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺃﻟﻒ ﺭﻛﻌﺔ ﺇﻟﻰ ﺃﻥ ﻣﺎﺕ‪.‬‬
‫ﹸ‬
‫ﻗـﺎﻝ‪ :‬ﻭﻛﺎﻥ ﹸﻳ ﹶﺴ ﱠﻤﻰ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻟﻌﺒﺎﺩﺗﻪ«‪ .‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺗﺬﻛﺮﺓ ﺍﻟﺤﻔﺎﻅ )‪.(٧٥/١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٤٠‬‬

‫)ﺕ‪١٢٠٥/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ« ﺑﺈﺳﻨﺎﺩﻩ‪ :‬ﻋﻦ ﻣﺤﻤﺪ ﺍﻟﺘﻘﻲ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‬
‫ﻋﻠﻲ ﺍﻟﺮﺿﺎ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻣﺤﻤﺪ ﺍﻟﺒﺎﻗﺮ‪،‬‬
‫ﺍﻟﺴﺠﺎﺩ ﺫﻱ ﺍﻟ ﹼﻨﻔﻘﺎﺕ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ‬ ‫ﻋﻦ ﺃﺑﻴﻪ ﺍﻹﻣﺎﻡ ﹼ‬
‫ﻴﻦ‪ ،‬ﺍﻟ ﱠﻠ ﹸﻬ ﱠﻢ ﹶﻟ ﹶﻚ ﹶ‬
‫ﺍﻟﺤ ﹾﻤﺪﹸ‬ ‫ﺍﻟﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬‫»ﺍﻟﺤ ﹾﻤﺪﹸ ﷲﹺ ﹶﺭ ﱢﺏ ﹶ‬‫ﻃﺎﻟﺐ‪ ‬ﺃﺟﻤﻌﻴﻦ‪ ،‬ﺃﻧﹼﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻳﻮﻡ ﻋﺮﻓﺔ‪ :‬ﹶ‬
‫ﻮﻩ‪ ،‬ﹶﻭ ﹶﺧﺎﻟﹺ ﹶﻖ ﹸﻛ ﱢﻞ‬ ‫ﺎﺏ‪ ،‬ﹶﻭﺇﹺ ﹶﻟ ﹶﻪ ﹸﻛ ﱢﻞ ﹶﻣ ﹾﺄ ﹸﻟ ﹴ‬ ‫ﻹ ﹾﻛﺮﺍ ﹺﻡ‪ ،‬ﹶﺭ ﱠﺏ ﹶ‬ ‫ﺍﺕ ﹶﻭ ﹶ‬ ‫ﺍﻟﺴ ﹶﻤ ﹶﻮ ﹺ‬ ‫ﹶﺑ ﹺﺪ ﹶ‬
‫ﺍﻷ ﹾﺭ ﹶﺑ ﹺ‬ ‫ﺍﻟﺠ ﹶﻼ ﹺﻝ ﹶﻭﺍ ﹺ ﹶ‬ ‫ﺽ‪ ،‬ﹶﺫﺍ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﻳﻊ ﱠ‬
‫ﺲ ﹶﻛ ﹺﻤﺜ ﹺﹾﻠ ﹺﻪ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﻭ ﹶﻻ ﹶﻳ ﹾﻌﺰﹸ ﹸﺏ ﹶﻋ ﹾﻨ ﹸﻪ ﹺﻋ ﹾﻠ ﹸﻢ ﹶﺷ ﹾﻲ ﹴﺀ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﺑﹺ ﹸﻜ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ‬ ‫ﻮﻕ‪ ،‬ﹶﻭ ﹶﻭﺍ ﹺﺭ ﹶﺙ ﹸﻛ ﱢﻞ ﹶﺷ ﹴ‬
‫ﻲﺀ‪ ،‬ﹶﻟ ﹾﻴ ﹶ‬ ‫ﹶﻣ ﹾﺨ ﹸﻠ ﹴ‬
‫ﺍﻟﻤ ﹶﺘ ﹶﻔ ﱢﺮ ﹸﺩ‪.‬‬
‫ﺍﻟﻤﺘ ﹶﹶﻮ ﱢﺣﺪﹸ ﺍﻟ ﹶﻔ ﹾﺮ ﹸﺩ ﹸ‬
‫ﺍﻷ ﹶﺣﺪﹸ ﹸ‬ ‫ﷲ ﹶﻻ ﺇﹺ ﹶﻟ ﹶﻪ ﺇﹺ ﱠﻻ ﹶﺃﻧ ﹶﹾﺖ‪ ،‬ﹶ‬‫ﻴﺐ‪ .‬ﹶﺃﻧ ﹶﹾﺖ ﺍ ﹸ‬‫ﻴﻂ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﹶﻋ ﹶﻠﻰ ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺭ ﹺﻗ ﹲ‬ ‫ﹸﻣ ﹺﺤ ﹲ‬
‫ﷲ ﹶﻻ ﺇﹺ ﹶﻟ ﹶﻪ‬ ‫ﺍﻵﺧ ﹸﺮ ﹶﺑ ﹾﻌ ﹶﺪ ﹸﻛ ﱢﻞ ﹶﻋ ﹶﺪ ﹴﺩ‪ .‬ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﺍ ﹸ‬
‫ﺍﻷ ﱠﻭ ﹸﻝ ﹶﻗ ﹾﺒ ﹶﻞ ﹸﻛ ﱢﻞ ﹶﺃ ﹶﺣ ﹴﺪ‪ ،‬ﹶﻭ ﹺ‬ ‫ﷲ ﹶﻻ ﺇﹺ ﹶﻟ ﹶﻪ ﺇﹺ ﱠﻻ ﹶﺃﻧ ﹶﹾﺖ‪ ،‬ﹶ‬ ‫)‪ (...‬ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﺍ ﹸ‬
‫ﻳﻚ ﹶﻣ ﹶﻜﺎﻥﹲ ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻘ ﹾﻢ‬ ‫ﺍﻟﻌﺎﻟﹺﻲ ﹺﻓﻲ ﹸﺩ ﹸﻧ ﱢﻮ ﹺﻩ‪ (...) .‬ﹶﺃﻧ ﹶﹾﺖ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻻ ﹶﻳ ﹾﺤ ﹺﻮ ﹶ‬ ‫ﺇﹺ ﱠﻻ ﹶﺃﻧ ﹶﹾﺖ‪ ،‬ﺍﻟﺪﱠ ﺍﻧﹺﻲ ﹺﻓﻲ ﹸﻋ ﹸﻠ ﱢﻮ ﹺﻩ‪ ،‬ﹶﻭ ﹶ‬
‫ﻴﻚ ﹸﺑ ﹾﺮﻫﹶ ﺎﻥﹲ ﹶﻭ ﹶﻻ ﹶﺑ ﹶﻴﺎﻥﹲ )‪ .(...‬ﹶﺃﻧ ﹶﹾﺖ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻻ ﹸﺗ ﹶﺤﺪﱡ ﹶﻓﺘ ﹸﹶﻜﻮﻥﹶ ﹶﻣ ﹾﺤﺪﹸ ﻭ ﹰﺩﺍ‪،‬‬ ‫ﻟﹺ ﹸﺴ ﹾﻠ ﹶﻄﺎﻧﹺ ﹶﻚ ﹸﺳ ﹾﻠ ﹶﻄﺎﻥﹲ ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹺﻌ ﹶ‬
‫ﹶﻭ ﹶﻟ ﹾﻢ ﹸﺗ ﹶﻤ ﱠﺜ ﹾﻞ ﹶﻓﺘ ﹸﹶﻜﻮﻥﹶ ﹶﻣ ﹾﻮ ﹸﺟﻮ ﹰﺩﺍ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﹶﺗ ﹺﻠﺪﹾ ﹶﻓﺘ ﹸﹶﻜﻮﻥﹶ ﹶﻣ ﹾﻮ ﹸﻟﻮ ﹰﺩﺍ )‪ .(...‬ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹶﻚ‪ ،‬ﹶﻻ ﹸﺗ ﹶﺤ ﱡﺲ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﺠ ﱡﺲ ﹶﻭ ﹶﻻ‬
‫ﺎﻛ ﹸﺮ‪.(١)«...‬‬ ‫ﺎﺭ￯ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﺨﺎ ﹶﺩ ﹸﻉ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﻤ ﹶ‬
‫ﺎﺭ￯ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﻤ ﹶ‬
‫ﹶﺎﺯ ﹸﻉ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﺠ ﹶ‬
‫ﺎﻁ ﹶﻭ ﹶﻻ ﹸﺗﻨ ﹶ‬ ‫ﹸﺗ ﹶﻤ ﱡﺲ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﻜ ﹸﺎﺩ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﻤ ﹸ‬

‫‪ -٤‬ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺼﺎﺩﻕ )ﺕ‪١٤٨/‬ﻫـ()‪:(٢‬‬

‫ﻭﺍﻟﺰﻣﺎﻥ‬
‫ﺍﻟﺼﺪﻭﻕ )ﺕ‪٣٨١/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟ ﹼﺘﻮﺣﻴﺪ«‪ :‬ﺑﺎﺏ ﻧﻔﻲ ﺍﻟﻤﻜﺎﻥ ﹼ‬
‫ﺭﻭ￯ ﺍﻟﺸﻴﺦ ﹼ‬
‫ﻭﺍﻟﺼﻌﻮﺩ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻋﻦ ﺍﷲ‪:‬‬
‫ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺤﺮﻛﺔ ﻭﺍﻟ ﹼﻨﺰﻭﻝ ﹼ‬
‫ﹼ‬

‫ﺍﷲ ﹺﻓﻲ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺃ ﹾﻭ ﹺﻣ ﹾﻦ‬

‫ﺎﻝ‪ » :‬ﹶﻣ ﹾﻦ ﹶﺯ ﹶﻋ ﹶﻢ ﹶﺃﻥﱠ ﹶ‬ ‫ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﺃﺑﹺﻲ ﹺ‬
‫ﻋﺒﺪ ﺍﷲﹺ‪ ،‬ﹶﻗ ﹶ‬ ‫‪ -‬ﻋﻦ ﺍﻟﻤﻔﻀﻞﹺ ﹺ‬

‫)‪ (١‬ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(٣٨٠/٤‬‬
‫)‪ (٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺗﺬﻛﺮﺓ ﺍﻟﺤﻔﺎﻅ« )‪» :(١٦٦/١‬ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺍﻟﺸﻬﻴﺪ‬
‫ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﺍﻟﻬﺎﺷﻤﻲ‪ ،‬ﺍﻹﻣﺎﻡ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﺍﻟﻤﺪﻧﻲ‪ ،‬ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺃﺣﺪ‬
‫ﺍﻟﺴﺎﺩﺓ ﺍﻷﻋﻼﻡ )‪ .(...‬ﻭﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺃﻓﻘﻪ ﻣﻦ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﺗﻢ‪:‬‬
‫ﺛﻘﺔ ﻻ ﹸﻳﺴﺌﻞ ﻋﻦ ﻣﺜﻠﻪ‪ .‬ﻭﻋﻦ ﺻﺎﻟﺢ ﺑﻦ ﺃﺑﻲ ﺍﻷﺳﻮﺩ‪ ،‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸﺖ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﻳﻘﻮﻝ‪) :‬ﺳﻠﻮﻧﻲ ﻗﺒﻞ‬
‫ﺃﻥ ﺗﻔﻘﺪﻭﻧﻲ‪ ،‬ﻓﺈﻧﻪ ﻻ ﹸﻳﺤﺪﺛﻜﻢ ﺃﺣﺪ ﺑﻌﺪﻱ ﺑﹺ ﹺﻤ ﹾﺜ ﹺﻞ ﹶﺣ ﹺﺪﻳﺜﹺﻲ(«‪.‬‬
‫‪٤١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﷲ‪ ‬ﹶﻋ ﹶﻠﻰ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻟ ﹶﻜﺎﻥﹶ ﹶﻣ ﹾﺤ ﹸﻤ ﹰ‬

‫ﻮﻻ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻮ ﹶﻛﺎﻥﹶ ﹺﻓﻲ ﹶﺷ ﹾﻲ ﹴﺀ‬ ‫ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺃ ﹾﻭ ﹶﻋ ﹶﻠﻰ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻓ ﹶﻘﺪﹾ ﹶﺃ ﹾﺷ ﹶﺮ ﹶﻙ‪ ،‬ﹶﻟ ﹾﻮ ﹶﻛﺎﻥﹶ ﺍ ﹸ‬
‫ﻮﺭﺍ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻮ ﹶﻛﺎﻥﹶ ﹺﻣ ﹾﻦ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻟ ﹶﻜﺎﻥﹶ ﹸﻣ ﹾﺤ ﹶﺪ ﹰﺛﺎ«)‪.(١‬‬ ‫ﹶﻟ ﹶﻜﺎﻥﹶ ﹶﻣ ﹾﺤ ﹸﺼ ﹰ‬

‫‪ -٥‬ﺍﻹﻣﺎﻡ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ )ﺕ‪١٨٣/‬ﻫـ()‪:(٢‬‬

‫ﺭﻭ￯ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ )ﺕ‪٣٨١/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟ ﹼﺘﻮﺣﻴﺪ«‪ :‬ﺑﺎﺏ ﺃﻧﹼﻪ‪ ‬ﻟﻴﺲ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ‬
‫ﻭﻻ ﺻﻮﺭﺓ‪:‬‬

‫ﺍﻟﺴ ﹶﻼ ﹸﻡ‪ ،‬ﹶﺃ ﹾﺳ ﹶﺄ ﹸﻟ ﹸﻪ ﹶﻋ ﹺﻦ ﹺ‬

‫ﺍﻟﺠ ﹾﺴ ﹺﻢ‬ ‫ﺎﻝ‪ :‬ﹶﻛﺘ ﹾﹶﺒ ﹸﺖ ﺇﹺ ﹶﻟﻰ ﹶﺃﺑﹺﻲ ﹶ‬
‫ﺍﻟﺤ ﹶﺴ ﹺﻦ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﱠ‬ ‫‪ -‬ﹶﻋ ﹾﻦ ﹶﺣ ﹾﻤﺰﹶ ﹶﺓ ﹾﺑ ﹺﻦ ﹸﻣ ﹶﺤ ﱠﻤ ﹴﺪ‪ ،‬ﹶﻗ ﹶ‬
‫ﺟﺴ ﹲﻢ ﹶﻭ ﹶﻻ ﹸﺻ ﹶ‬
‫ﻮﺭ ﹲﺓ«)‪.(٣‬‬ ‫ﺲ ﹶﻛ ﹺﻤﺜ ﹺﹾﻠ ﹺﻪ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﻻ ﹾ‬
‫»ﺳ ﹾﺒ ﹶﺤﺎﻥﹶ ﹶﻣ ﹾﻦ ﹶﻟ ﹾﻴ ﹶ‬
‫ﺍﻟﺴ ﹶﻼ ﹸﻡ‪ :‬ﹸ‬‫ﹶﺐ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﱠ‬‫ﻮﺭ ﹺﺓ‪ ،‬ﹶﻓ ﹶﻜﺘ ﹶ‬
‫ﺍﻟﺼ ﹶ‬
‫ﹶﻭ ﱡ‬

‫‪ -٦‬ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺠﻮﺍﺩ )ﺕ‪٢٢٠/‬ﻫـ(‪،‬‬

‫‪ -٧‬ﻭﻭﻟﺪﻩ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻬﺎﺩﻱ )ﺕ‪٢٥٤/‬ﻫـ(‪:‬‬

‫ﺍﻟﻄﻴﺐ – ﻳﻌﻨﻲ ﻋﻠﻲ‬ ‫‪ -‬ﻭﻋﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺣﺮﻳﺶ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻋﻦ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻋﻦ ﹼ‬
‫ﺎﻟﺠ ﹾﺴ ﹺﻢ ﹶﻓ ﹶﻼ‬ ‫ﺑﻦ ﻣﺤﻤﺪ – ﻭﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﺍﻟﺠﻮﺍﺩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻬﻤﺎ ﻗﺎﻻ‪ » :‬ﹶﻣ ﹾﻦ ﹶﻗ ﹶ‬
‫ﺎﻝ ﺑﹺ ﹺ‬
‫ﺍﻟﺰ ﹶﻛ ﹺﺎﺓ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﺼ ﱡﻠﻮﺍ ﹶﻭ ﹶﺭ ﹶﺍﺀ ﹸﻩ«)‪.(٤‬‬
‫ﹸﺗ ﹾﻌ ﹸﻄﻮ ﹸﻩ ﹺﻣ ﹶﻦ ﱠ‬

‫)‪ (١‬ﺍﻟﺼﺪﻭﻕ‪ ،‬ﺍﻟﺘﹼﻮﺣﻴﺪ )ﺹ‪ .(١٩٢/‬ﻭﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻘﺸﻴﺮﻱ ﻓﻲ »ﺍﻟﺮﺳﺎﻟﺔ« )‪.(٢٩/١‬‬
‫ﺍﻟﺴ ﱢﻴﺪﹸ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﺍﻟﺪ‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ« )‪» :(٢٧٠/٦‬ﺍﻹﻣﺎﻡ‪ ،‬ﺍﻟﻘﺪﻭﺓ‪ ،‬ﱠ‬
‫ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺮﺿﺎ‪ ،‬ﻣﺪﻧﻲ ﻧﺰﻝ ﺑﻐﺪﺍﺩ‪ .‬ﻭﺣﺪﺙ ﺑﺄﺣﺎﺩﻳﺚ ﻋﻦ ﺃﺑﻴﻪ‪ .‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺣﺎﺗﻢ ﻓﻘﺎﻝ‪:‬‬
‫ﺛﻘﺔ ﺻﺪﻭﻕ‪ ،‬ﺇﻣﺎﻡ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻗﻠﺖ‪ :‬ﻟﻪ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺣﺪﻳﺜﺎﻥ‪ .‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﹸﻭﻟﹺﺪﹶ‬
‫ﺳﻨﺔ ﺛﻤﺎﻥ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺌﺔ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺨﻄﻴﺐ‪ :‬ﺃﻗﺪﻣﻪ ﺍﻟﻤﻬﺪﻱ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺭﺩﻩ‪ .‬ﹸﺛ ﱠﻢ ﻗﺪﻣﻬﺎ‪ .‬ﻭﺃﻗﺎﻡ‬
‫ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻗﺪﻡ ﻓﻲ ﺻﺤﺒﺔ ﺍﻟﺮﺷﻴﺪ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺒﻌﻴﻦ ﻭﻣﺌﺔ‪ ،‬ﻭﺣﺒﺴﻪ ﺑﻬﺎ ﺇﻟﻰ ﺃﻥ ﺗ ﹸﹸﻮ ﱢﻓ ﹶﻲ‬‫ﺑﺒﻐﺪﺍﺩ ﻓﻲ ﺃﻳﺎﻡ ﹼ‬
‫ﻓﹺﻲ ﹶﻣ ﹾﺤ ﹶﺒ ﹺﺴ ﹺﻪ«‪.‬‬
‫)‪ (٣‬ﺍﻟﺼﺪﻭﻕ‪ ،‬ﺍﻟﺘﹼﻮﺣﻴﺪ )ﺹ‪.(١٠٥/‬‬
‫)‪ (٤‬ﺍﻟﺼﺪﻭﻕ‪ ،‬ﺍﻟﺘﹼﻮﺣﻴﺪ )ﺹ‪.(١٠٩/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٤٢‬‬

‫ﺍﻟﺴ ﱢﻴﺪﹸ ﺍﻟﻌﻼﻣﺔ ﺍﻷﻣﻴﺮ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺪﺭ ﺍﻟﺪﻳﻦ )ﺕ‪(٦٦٣/‬‬‫ﺍﻟﺰ ﹾﻳ ﹺﺪ ﱠﻳ ﹸﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﱠ‬
‫ﺃ ﹼﻣﺎ ﺍﻟﺸﹼ ﻴﻌﺔ ﱠ‬
‫)‪(١‬‬

‫ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪» :‬ﻭﻧﻌﺘﻘﺪ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻻ ﻳﺸﺒﻪ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍ ﹼﻟﺬﻱ ﹼ‬
‫ﻳﺪﻝ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﹼ‬
‫ﺟﻮﻫﺮﺍ ﺃﻭ ﹰ‬
‫ﻋﺮﺿﺎ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺠﻮﺯ )‪.(٢)(...‬‬ ‫ﹰ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﹼﻪ ﻟﻮ ﺃﺷﺒﻬﻬﺎ ﻟﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﺃﻭ‬

‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﻋﻼﻣﺘﻬﻢ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ )ﺕ‪٣٦٣/‬ﻫـ()‪ (٣‬ﻓﻲ ﻛﺘﺎﺑﻪ‬‫ﹼ‬ ‫ﺃ ﹼﻣﺎ‬
‫ـﻒ ﻭﻻ‬‫»ﺍﻟﺠﺎﻣﻊ«‪» :‬ﻭﺇﻥ ﺃﺭﺩﺕ ﻣﺎ ﻫﻮ‪ :‬ﺃﻱ ﺍﻷﺟﻨﺎﺱ ﻫﻮ؟ ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺬﻱ ﺟﻨﺲ ﹸﻣﺆﹶ ﱠﻟ ﹴ‬
‫ﺻـﻮﺭﺓ‪ ،‬ﻷﻧﹼـﻪ ﻗــﺎﻝ ﺃﻧﹼﻪ‪] ﴾¹¸¶﴿ :‬ﺍﻟﺤﺸﺮ‪ ،[٢٤/‬ﻭ ﴿`‪﴾cba‬‬
‫]ﺍﻟﺰﻣﺮ‪ ،[٦٢/‬ﻭﻗﺎﻝ‪] ﴾ihgfedcba`_^﴿ :‬ﻃﻪ‪ .[٦/‬ﻓﺈﻥ‬
‫ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﹺﺟ ﹾﺴ ﹰﻤﺎ؟‬ ‫ﹶ‬
‫ﻳﻜﻮﻥ ﺍ ﹸ‬ ‫ﻗﺎﻝ‪ :‬ﹶﻭﻟﹺ ﹶﻢ ﹶﺃﻧ ﹶﹾﻜ ﹾﺮ ﹸﺗ ﹾﻢ ﹶﺃ ﹾﻥ‬

‫ﻋﺮﻳﻀﺎ ﻋﻤﻴ ﹰﻘﺎ‬

‫ﹰ‬ ‫ﹰ‬
‫ﻃﻮﻳﻼ‬ ‫ﹸ‬
‫ﺍﻟﻘﺎﺋﻞ ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ ﻣﺎ ﺃﻧﻜﺮﺗﻢ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﻧﻜﺮﻧﺎ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﺠﺘﻤﻌﺎ‪ ،‬ﻓﺈﻥ‬
‫ﹰ‬ ‫ﻋﺮﻳﻀﺎ ﻋﻤﻴ ﹰﻘﺎ‬
‫ﹰ‬ ‫ﹰ‬
‫ﻃﻮﻳﻼ‬ ‫ﺴﻤﻮﻧﻪ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻭﺇﻥ ﹶﻟﻢ ﻳﻜﻦ‬
‫ﻣﺠﺘﻤﻌﺎ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺃﺭﺍﺩ‪ :‬ﹸﺗ ﹼ‬
‫ﹰ‬
‫ﹺ‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﻻ‬ ‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ – ﻛﻤﺎ ﹸﻳﻘﺎﻝ ﻓﻲ ﺍﻷﺟﺴﺎﻡ ﻓﻴﻤﺎ ﺃﺛﺒﺘﻨﺎ – ﻓﻬﺬﺍ ﻻ ﻳﺠﻮﺯ ﹼ‬
‫ﻷﻥ‬
‫ﻷﻥ ﺍﻟﺸﹼ ﻲﺀ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻜﻮﻥ ﻟﻨﻔﺴﻪ‬‫ﻭﺃﻗﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻟﺸﻴﺌﻴﻦ‪ ،‬ﹼ‬ ‫ﻳﻜﻮﻥ ﺷﻴﺌﹰﺎ ﻭﺍﺣﺪﹰ ﺍ‪ ،‬ﹼ‬
‫ﻣﺠﺘﻤﻌﺎ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ‪ :‬ﻟﹺ ﹶﻢ‬
‫ﹰ‬ ‫ﹶ‬
‫ﻳﻜﻮﻥ‬ ‫ﺍﷲ‪ ‬ﻭﺍﺣﺪ‪ ،‬ﻓﺒﻄﻞ ﺑﺬﻟﻚ ﺃﻥ‬ ‫ﺃﻥ ﹶ‬
‫ﺟﺎﻣﻌﺎ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻻﺗﹼﻔﺎﻕ ﹼ‬
‫ﹰ‬
‫ﻣﺠﺘﻤﻌﺎ؟ ﻓﺎﻷﺳﻤﺎﺀ ﻟﻴﺴﺖ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻻ‬‫ﹰ‬ ‫ﻋﺮﻳﻀﺎ ﻋﻤﻴ ﹰﻘﺎ‬
‫ﹰ‬ ‫ﹰ‬
‫ﻃﻮﻳﻼ‬ ‫ﻻ ﹸﺗﺴﻤﻮﻧﻪ ﹺﺟ ﹾﺴ ﹰﻤﺎ‪ ،‬ﻭﺇﻥ ﹶﻟﻢ ﻳﻜﻦ‬
‫ﺃﺟﻤﻊ‬
‫ﹶ‬ ‫ﹸ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻻ‬ ‫ﺑـــﺎﺳﻢ ﹶﻟﻢ ﹸﻳ ﹶﺴ ﱢﻢ ﺑﻪ ﻧﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻻ ﹶﺳ ﱠﻤﺎ ﹸﻩ‬
‫ﹴ‬ ‫ﻳﺠـﻮﺯ ﻟﻨﺎ ﺃﻥ ﹸﻧ ﹶﺴ ﱢﻤﻲ ﹶ‬
‫ﺍﷲ‬
‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﺼﻒ ﺍﷲ ﺑﻐﻴﺮ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ«)‪.(٤‬‬

‫)‪ (١‬ﻫﻮ ﺍﻷﻣﻴﺮ ﺍﻟﺤﺴﻴﻦ ﺑﻦ )ﺑﺪﺭ ﺍﻟﺪﻳﻦ( ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﻴﺤﻴﻮﻱ ﺍﻟﻬﺎﺩﻭﻱ ﺍﻟﺤﺴﻨﻲ‬
‫ﺍﻟﻴﻤﻨﻲ‪ ،‬ﺣﺎﻓﻆ ﻛﺒﻴﺮ‪ ،‬ﻣﺠﺘﻬﺪ‪ ،‬ﺳﻴﺎﺳﻲ‪ ،‬ﻧﺒﻎ ﻓﻲ ﹶﺷﺘﱠﻰ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻧﺸﺄﺗﻪ ﻓﻲ ﺟﻬﺎﺕ ﺻﻌﺪﺓ ﻫﺠﺮﺓ ﻓﻲ ﺍﻟﻴﻤﻦ‬
‫ﻭﺍﺷﺘﻬﺮ ﺑﻌﻠﻤﻪ ﻭﺗﺼﺎﻧﻴﻔﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻮﺟﻴﻪ‪ ،‬ﺃﻋﻼﻡ ﺍﻟﻤﺆﻟﻔﻴﻦ ﺍﻟﺰﻳﺪﻳﺔ )ﺹ‪.(٣٩٢/‬‬
‫)‪ (٢‬ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺪﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻨﺎﺑﻴﻊ ﺍﻟﻨﹼﺼﻴﺤﺔ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﺤﻴﺤﺔ )ﺹ‪.(٥٣ - ٥٢/‬‬
‫)‪ (٣‬ﻫﻮ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ،‬ﻧﺴﺒﺔ ﺇﻟﻰ ﻗﺮﻳﺔ ﺑﺴﻴﺎ ﻣﻦ‬
‫ﺃﻋﻤﺎﻝ ﺑﻬﻼ )ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ(‪ ،‬ﻭ ﹸﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺒﺴﻴﺎﻧﻲ‪ .‬ﺃﺣﺪ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﻟﻬﺠﺮﻱ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﺻﺎﻟﺢ ﻧﺎﺻﺮ‪ ،‬ﻣﻌﺠﻢ ﺃﻋﻼﻡ ﺍﻹﺑﺎﺿﻴﺔ )ﻗﺴﻢ ﺍﻟﻤﺸﺮﻕ( )ﺹ‪.(٢٤٩/‬‬
‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ ،‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ )‪.(٢٨/١‬‬
‫‪٤٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺍﻷ ﱠﻣ ﹺﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻤﺨﺘﻠﻒ ﻃﻮﺍﺋﻔﻬﺎ ﻭﻣﺬﺍﻫﺒﻬﺎ ﻓﻲ‬ ‫ﻭﺑﻬﺬﺍ ﻧﺨﺘﻢ ﺍﻟﻜﻼﻡ ﻋﻦ ﺇﺟﻤﺎﻉ ﻋﻠﻤﺎﺀ ﹸ‬
‫ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ ﹶﺑﻨ ﹾﹶﻮﺍ ﻋﻠﻴﻬﺎ ﻫﺬﺍ‬
‫ﹼ‬ ‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪ ،‬ﻟﻨﺒﺪﺃ ﺑﺎﻷﺩ ﹼﻟﺔ ﺍﻟ ﹼﻨ ﹼ‬
‫ﻘﻠﻴﺔ‬ ‫ﹼ‬ ‫ﺗﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬
‫ﺍﻹﺟﻤﺎﻉ ﹼ‬

‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ ﹶﻭ ﹶﻟ ﹶﻮﺍ ﹺﺯ ﹺﻣ ﹶﻬﺎ‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﹶ‬

‫ﺍﻷ ﹺﺩ ﱠﻟ ﹸﺔ ﺍﻟ ﱠﻨ ﹾﻘ ﹺﻠ ﱠﻴ ﹸﺔ ﺍﻟ ﹶﻘ ﹾﻄ ﹺﻌ ﱠﻴ ﹸﺔ ﹶﻋ ﹶﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﹶﻋ ﹺﻦ ﹺ‬ ‫ﹰ‬
‫ﺍﻟﻘ ﹾﺮﺁﻧﹺ ﱠﻴ ﹸﺔ‪:‬‬
‫ﺎﺕ ﹸ‬‫ﺃ ‪ -‬ﺍﻵ ﹶﻳ ﹸ‬
‫ﺍﺳ ﹸﺘ ﹾﻨﺒﹺ ﹶﻂ ﻣﻨﻬﺎ ﻭﺟﻮ ﹲﻩ ﻓﻲ ﺍﻟﺪﹼ ﻻﻟﺔ ﻋﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ‬ ‫ﺎﺕ ﺍﻟﺘﻲ ﹾ‬ ‫ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹶﻤ ﹸ‬
‫ﺗﻌﺪﺩﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﹸ‬
‫ﻭﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺠﻬﺔ ﻭﻗﺒﻮﻝ ﺍﻷﻋﺮﺍﺽ ﻭﻣﺎ ﺷﺎﺑﻪ؛‬ ‫ﹺ‬ ‫ﺍﻟﺠﺴﻤﻴ ﹺﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻣﻦ ﹶ‬
‫ﺍﻟﺤ ﱢﻴ ﹺﺰ‬ ‫ﹼ‬ ‫ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﻭﻫﺬﻩ ﹲ‬
‫ﺑﻌﺾ ﻣﻨﻬﺎ‪:‬‬

‫ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾4321﴿ :‬ﺍﻟﺸﻮﺭ￯‪.[١١/‬‬

‫ﻗﻄﻌﻲ ﺍﻟﺜﹼﺒﻮﺕ ﻭﺍﻟﺪﹼ ﻻﻟﺔ‬

‫ﱡ‬ ‫ﻧﺺ‬‫ﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﱞ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺃ ﹾﻭ ﹶﺿ ﹸﺢ ﹶﺩﻟﹺ ﹾﻴﻞﹴ ﹶﻧ ﹾﻘ ﹺﻠ ﱟﻲ ﻓﻲ ﹶﺫﻟﹺ ﹶﻚ ﹶﺟﺎ ﹶﺀ ﻓﻲ ﹸ‬
‫ﺍﻟﻘ ﹺ‬
‫ﹴ‬
‫ﻷﺣﺪ ﻭﻻ‬ ‫ﻣﺘﺠﺰﺋﹰﺎ ﻭﻻ ﻣﺘﺮﻛ ﹰﺒﺎ ﻭﻻ ﹸﻣ ﹾﺤﺘ ﹰ‬
‫ﹶﺎﺟﺎ‬ ‫ﹼ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻭﻻ ﹸﻣﺘ ﹶﹶﺤ ﱢﻴﺰﺍ ﻭﻻ‬
‫ﹴ‬
‫ﺯﻣﺎﻥ)‪.(٢‬‬ ‫ﻣﻜﺎﻥ ﻭﻻ ﺇﹺ ﹶﻟﻰ‬
‫ﹴ‬ ‫ﺇ ﹶﻟﻰ‬

‫ﻋﻠﻤﺎﺀ ﺍﻟ ﹼﺘﻮﺣﻴﺪ‬
‫ﹸ‬ ‫»ﺍﺣﺘﺞ‬
‫ﹼ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ )ﺕ‪٦٠٦/‬ﻫـ( ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‪:‬‬
‫ﹰ‬
‫ﻭﺣﺎﺻﻼ‬ ‫ﻗﺪﻳﻤﺎ ﻭﺣﺪﻳ ﹰﺜﺎ ﺑﻬﺬﻩ ﺍﻵﻳﺔ ﻓﻲ ﻧﻔﻲ ﻛﻮﻧﻪ ﺗﻌﺎﻟﻰ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻣﺮﻛ ﹰﺒﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻷﺟﺰﺍﺀ‬
‫ﹰ‬

‫ﺃﻥ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺍﺗﻔﻘﺖ ﻓﻴﻪ ﻃﻮﺍﺋﻒ ﺍﻹﺳﻼﻡ ﻛﺎ ﹼﻓﺔ ﺑﻌﺪ‬ ‫)‪ (١‬ﻻ ﹸﺑﺪﱠ ﺃﻥ ﻧﹶﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻰ ﹼ‬
‫ﻳﺸﺬ ﻣﻨﻬﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﹶﺗﻨ ﹺﹾﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪ ،‬ﻭﻟﻢ ﹼ‬
‫ﻣﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺣﺸﻮﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻳﻦ ﺃﺛﺒﺘﻮﺍ ﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻣﻦ ﺍﻟﻤﻜﺎﻥ‬ ‫ﺇﻻ ﹼ‬
‫ﺃﺋﻤﺘﻬﻢ ﻭﻧ ﹼﻈﺎﺭﻫﻢ ﻓﻲ ﺫﻟﻚ )ﺹ‪- (٩٨ - ٦٣/‬‬ ‫ﻭﺍﻟﺤ ﹼﻴﺰ ﻭﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻷﻋﻀﺎﺀ ‪ -‬ﻭﺳﻴﺄﺗﻲ ﺃﻗﻮﺍﻝ ﹼ‬
‫ﻭﻧﺴﺒﺘﻬﻢ ﻓﻲ ﻫﺬﻩ ﺍﻷﹸ ﱠﻣ ﹺﺔ ﻗﻠﻴﻠﺔ ﹺﺟﺪﺍ ﺑﺎﻟﻨﹼﺴﺒﺔ ﻟﺠﻤﻬﻮﺭ ﺍﻷ ﱠﻣﺔ ﺍﻹﺳﻼﻣ ﹼﻴﺔ ﻣ ﹶﻦ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹸ‬
‫ﺎﻗﻲ ﺍﻟ ﹼﻄﻮﺍﺋﻒ ﺍﻹﺳﻼﻣ ﹼﻴﺔ ﹺﻣ ﹶﻦ‬ ‫ﻭﻣﻦ ﺑ ﹺ‬
‫ﹺ ﹺ‬
‫ﺍﻟﺴﻨﱠﺔ‪ ،‬ﹾ ﹶ‬
‫ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻣﻦ ﺃﻫﻞ ﱡ‬
‫ﻮﻥ ﹼ‬‫ﻭﻓﻀﻼﺀ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺍ ﹼﻟﺬﻳﻦ ﹸﻳﻤ ﱢﺜ ﹸﻠ ﹶ‬
‫ﺍﻹﺑﺎﺿ ﹼﻴﺔ‪ ،‬ﻭﺍﻹﻣﺎﻣ ﹼﻴﺔ‪ ،‬ﻭﺍﻟﺰﹼ ﻳﺪ ﹼﻳﺔ‪.‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺰﺭﻗﺎﻧﻲ‪ ،‬ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ )‪.(٢١٠/٢‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٤٤‬‬

‫ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺠﻬﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻛﺎﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻟﻜﺎﻥ ﹺﻣﺜ ﹰﹾﻼ ﻟﺴﺎﺋﺮ ﺍﻷﺟﺴﺎﻡ‪ ،‬ﻓﻴﻠـﺰﻡ ﺣﺼﻮﻝ‬
‫ﺑﺼﺮﻳﺢ ﻗﻮﻟـﻪ ﺗﻌﺎﻟﻰ‪.(١)«﴾4321﴿ :‬‬ ‫ﹺ‬ ‫ﺍﻷﻣﺜﺎﻝ ﻭﺍﻷﺷﺒﺎﻩ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﹲ‬
‫ﺑﺎﻃﻞ‬

‫ﻗﻮﻝ ﺍﷲﹺ ﺗﻌﻠﻰ‪+ *)('&%$#"!﴿ :‬‬

‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﹸ‬
‫‪] ﴾210/.-,‬ﺍﻹﺧﻼﺹ‪.[٤ – ١/‬‬

‫ﺗﻜ ﹼﻠﻢ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻲ ﻓﻀﻞ ﻫﺬﻩ ﹼ‬

‫ﺍﻟﺴﻮﺭﺓ ﻭﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﹸﺗﻔﻴﺪ ﺃﻧﹼﻬﺎ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﹶﻳﺸﹾ ﹶﻤ ﹸﻞ ﻣﻮﺍﺿﻴﻊ‪) :‬ﺍﻟﻌﻘﺎﺋﺪ( ﻭ)ﺍﻷﺣﻜﺎﻡ( ﻭ)ﺍﻷﺧﻼﻕ(‬
‫ﹶ‬ ‫ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﹶ‬
‫ﻷ ﱠﻥ‬
‫ﺍﻟﺴﻮﺭﺓ ﺗﺪﻝ ﺑﺸﻜﻞﹴ ﺟﺎﻣﻊ ﻋﻠﻰ ﻣﻮﺿﻮﻉ )ﺍﻟﻌﻘﺎﺋﺪ( ﻭﺍ ﹼﻟﺬﻱ ﻣﻦ ﺃﻫﻢ ﻣﺒﺎﺣﺜﻪ ﹶﺗ ﹾﻨ ﹺﺰ ﹸﻳﻪ ﺍﷲﹺ‬ ‫ﻭﻫﺬﻩ ﹼ‬
‫ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﹸﻣ ﹶﻤﺎ ﹶﺛ ﹶﻠ ﹺﺔ ﹶ‬
‫ﺍﻟﻤ ﹾﺨﻠﻮ ﹶﻗ ﹺ‬
‫ﺎﺕ‪.‬‬

‫ﺍﻟﺴﻮﺭﺓ ﻋﻠﻰ ﹶﻧ ﹾﻔ ﹺﻲ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻋﻨﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‪:‬‬

‫ﻭﺃﺷﺎﺭﻭﺍ ﺇﻟﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺩﻻﻟﺔ ﹼ‬
‫ﺍﻷﻭﻝ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ .﴾$#"!﴿ :‬ﻭﺍﻟﺜﺎﻧﻲ‪ .﴾'&﴿ :‬ﻭﺍﻟﺜﺎﻟﺚ‪.﴿ :‬‬
‫‪.﴾210/‬‬

‫ﻭﺳﺒﺐ ﻧﺰﻭﻟﻬﺎ‪ :‬ﹼ‬

‫ﺃﻥ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺳﺄﻟﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫ﻋﺰ ﻭﺟﻞ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ)‪.(٢‬‬
‫ﺍﻧﺴﺐ ﻟﻨﺎ ﺭ ﹼﺑﻚ ؟ ﻓﺄﻧﺰﻝ ﺍﷲ ﹼ‬

‫ﺎﺱ‪،‬‬ ‫ﻋﺒ ﹴ‬‫ﺍﺑﻦ ﹼ‬ ‫»ﻋ ﹺﻦ ﹺ‬‫ـﻢ )ﺕ‪٣٢٧/‬ﻫـ( ﻓﻲ ﺗﻔﺴﻴﺮﻩ‪ :‬ﹶ‬ ‫ﻓـﻲ ﹺﺭ ﹶﻭﺍ ﹶﻳ ﹴﺔ ﹸﺃ ﹾﺧ ﹶﺮ￯ ﻋﻨﺪﹶ ﹺ‬
‫ﺍﺑﻦ ﺃﺑﹺﻲ ﹶﺣﺎﺗﹺ ﹴ‬ ‫ﹶﻭ ﹺ‬
‫ﺕ ﺍﻟ ﱠﻨﺒﹺﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ‪ ،‬ﹺﻣ ﹾﻨ ﹸﻬﻢ ﹶﻛ ﹾﻌ ﹸﺐ ﹾﺑ ﹸﻦ ﹶ‬
‫ﺍﻷ ﹾﺷ ﹶﺮ ﹺ‬
‫ﻑ ﹶﻭ ﹸﺣ ﹶﻴ ﱡﻲ ﹾﺑ ﹸﻦ‬ ‫ﹶﺃ ﱠﻥ ﺍﻟ ﹶﻴ ﹸﻬﻮ ﹶﺩ ﹶﺟﺎ ﹶﺀ ﹺ‬
‫ﹾ‬ ‫ﱠ‬
‫ﻒ ﹶﻟﻨﹶﺎ ﹶﺭ ﱠﺑ ﹶﻚ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﺑ ﹶﻌ ﹶﺜ ﹶﻚ‪ ،‬ﹶﻓ ﹶﺄ ﹾﻧﺰﹶ ﹶﻝ ﺍﷲﹸ‪%$#"!﴿ :‬‬ ‫ﹶﺃ ﹾﺧ ﹶﻄ ﹶﺐ‪ ،‬ﹶﻓ ﹶﻘﺎ ﹸﻟﻮﺍ‪ :‬ﹶﻳﺎ ﹸﻣ ﹶﺤ ﱠﻤﺪﹸ ‪ ،‬ﹺﺻ ﹾ‬
‫ـﺮﺝ ﹺﻣ ﹾﻨ ﹸﻪ ﹶ‬
‫ﺍﻟﻮ ﹶﻟﺪﹸ ‪ ﴾,+﴿ ،‬ﹶﻓ ﹸﻴ ﹾﺨ ﹶﺮ ﹸﺝ‬ ‫& '()* ‪ ،﴾,+‬ﹶﻓ ﹶﻴ ﹾﺨ ﹸ‬
‫ﹺﻣ ﹾﻦ ﹶﺷ ﹾﻲ ﹴﺀ«)‪.(٣‬‬

‫ﻋﺮﻓﺖ‬
‫ﹶ‬ ‫ﺍﻟﺴﺒﺐ ﺍﻟﻤﺬﻛﻮﺭ ﻟﹺﻨ ﹸﹸﺰ ﹺ‬
‫ﻭﻝ ﺍﻵﻳﺔ‪» :‬ﺇﺫﺍ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﹼ‬

‫)‪ (١‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ )‪.(٥٨٢/٢٧‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ »ﺍﻟﻤﺴﻨﺪ« )‪) (١٣٣/٥‬ﺭﻗﻢ‪.(٢١٢٥٧/‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ‪ ،‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )‪.(٣٤٧٤/٤‬‬
‫‪٤٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﹶ‬
‫ﻷ ﱠﻧ ﹸﻪ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﺤﻜﻤﺎﺕ ﻻ ﻣﻦ‬ ‫ﹶ‬
‫ﺗﻜﻮﻥ ﻣﻦ‬ ‫ﻫﺬﺍ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻳﺠﺐ ﺃﻥ‬
‫ﺗﻌﺎﻟﻰ ﺟﻌﻠﻬﺎ ﺟﻮﺍ ﹰﺑﺎ ﻋﻦ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ﻭﺃﻧﺰﻟﻬﺎ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﻛﻮﻧﻬﺎ ﻣﻦ‬
‫ﺍﻟﻤﺤﻜﻤﺎﺕ ﻻ ﻣﻦ ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ .‬ﻭﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ‪ ،‬ﻭﺟﺐ ﺍﻟﺠﺰﻡ ﺑﺄﻥ ﻛﻞ ﻣﺬﻫﺐ ﹸﻳﺨﺎﻟﻒ‬
‫ﺍﻟﺠﺴﻤﻴﺔ‬
‫ﹼ‬ ‫ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾$﴿ :‬ﻳﺪﻝ ﻋﻠﻰ ﻧﻔﻲ‬ ‫ﺍﻟﺼﻮﺭﺓ ﻳﻜﻮﻥ ﹰ‬
‫ﺑﺎﻃﻼ‪ .‬ﻓﻨﻘﻮﻝ‪ :‬ﹼ‬ ‫ﻫﺬﻩ ﹼ‬
‫ﻷﻥ ﺍﻟﺠﺴﻢ ﺃﻗ ﹼﻠﻪ ﺃﻥ‬
‫ﺍﻟﺤﻴﺰ ﻭﺍﻟﺠﻬﺔ؛ ﺃﻣﺎ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ‪ ،‬ﻓﺬﻟﻚ ﹼ‬‫ﻭﻧﻔﻲ ﹼ‬
‫ﻛﺎﻥ ﻗﻮﻟـﻪ‪ ﴾$﴿ :‬ﻣﺒﺎﻟﻐﺔ ﻓﻲ‬ ‫ـﻤﺎ ﹶ‬ ‫ﻳﻜـﻮﻥ ﻣﺮﻛ ﹰﺒﺎ ﻣـﻦ ﺟﻮﻫﺮﻳﻦ ﻭﺫﻟﻚ ﻳﻨﺎﻓﻲ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﹶﻭ ﹶﻟ ﱠ‬
‫ﻟﻠﺠﺴﻤﻴﺔ )‪ .(...‬ﹸﺛ ﱠﻢ ﺃﻛﺪﻭﺍ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﹼ‬ ‫ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻛﺎﻥ ﻗﻮﻟﻪ‪ ﴾$﴿ :‬ﹸﻣﻨ ﹺ‬
‫ﹶﺎﻓ ﹰﻴﺎ‬
‫﴿‪.(...) ﴾210/.‬‬

‫ﺍﻟﺴ ﱢﻴﺪﹸ ﺍﻟﻤﺼﻤﻮﺩ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﺤﻮﺍﺋﺞ‪،‬‬

‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ،﴾'&﴿ :‬ﻓﺎﻟﺼﻤﺪ ﻫﻮ ﱠ‬
‫ﺑﺎﻟﺤﻴﺰ ﻭﺍﻟﺠﻬﺔ‪.‬‬
‫ﹼ‬ ‫ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺑﺠﺴﻢ ﻭﻋﻠﻰ ﺃﻧﻪ ﻏﻴﺮ ﻣﺨﺘﺺ‬

‫ﺃﻳﻀﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ،﴾210/.﴿ :‬ﻓﻬﺬﺍ ﹰ‬
‫ﺟﻮﻫﺮﺍ‬
‫ﹰ‬ ‫ﺑﺠﺴﻢ ﻭﻻ ﺟﻮﻫﺮ‪ ،‬ﻷﻧﺎ ﺳﻨﻘﻴﻢ ﺍﻟﺪﹼ ﻻﻟﺔ ﻋﻠﻰ ﹶﺃ ﱠﻥ ﺍﻟﺠﻮﺍﻫﺮ ﻣﺘﻤﺎﺛﻠﺔ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺗﻌﺎﻟﻰ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺠﻮﺍﻫﺮ ﻛﻔﺆﹰ ﺍ ﻟﻪ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻟﻜﺎﻥ‬‫ﻟﻜﺎﻥ ﹺﻣﺜ ﹰﹾﻼ ﻟﺠﻤﻴﻊ ﺍﻟﺠﻮﺍﻫﺮ ﻓﻜﺎﻥ ﹼ‬
‫ﻭﺣﻴﻨﺌﺬ ﻳﻌﻮﺩ ﺍﻹﻟﺰﺍﻡ ﺍﻟﻤﺬﻛﻮﺭ‪ .‬ﻓﺜﺒﺖ‪ :‬ﹶﺃ ﱠﻥ‬
‫ﹴ‬ ‫ﻷﻥ ﺍﻟﺠﺴﻢ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‬ ‫ﹸﻣﺆﹶ ﱠﻟ ﹰﻔﺎ ﻣﻦ ﺍﻟﺠﻮﺍﻫﺮ‪ ،‬ﹼ‬
‫ﻮﺭ ﹶﺓ ﹺﻣ ﹾﻦ ﺃﻇﻬ ﹺﺮ ﺍﻟﺪﹼ ﻻﺋﻞ ﻋﻠﻰ ﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺠﺴﻢ ﻭﻻ ﺑﺠﻮﻫﺮ‪ ،‬ﻭﻻ ﺣﺎﺻﻞ ﻓﻲ‬
‫ﺍﻟﺴ ﹶ‬
‫ﻫﺬﻩ ﱡ‬
‫ﻣﻜﺎﻥ ﻭﺣﻴﺰ«)‪.(١‬‬

‫ﻭﺷﺒﻬﺎ‪ ،‬ﺭﻭﺍﻩ‬
‫ﹰ‬ ‫ﻗﻮﻝ ﺍﷲﹺ ﺗﻌﺎﻟﻰ‪] ﴾-,+*﴿ :‬ﻣﺮﻳﻢ‪ .[٦٥/‬ﺃﻱ ﹺﻣﺜ ﹰﹾﻼ‬
‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﹸ‬
‫ﺍﺑﻦ ﺃﺑﻲ ﻃﻠﺤﺔ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﹼ ﻬﻴﺪ ﺳﻌﻴﺪ ﺑﻦ ﹸﺟﺒﻴﺮ ﻭﻣﺠﺎﻫﺪ‬
‫ﻭﻗﺘﺎﺩﺓ)‪.(٢‬‬

‫ﺮﺍﺩ ﺑﻪ ﺍﻟ ﱠﻨ ﹾﻔ ﹸﻲ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ‪ :‬ﻻ ﻳﻜﻮﻥ ﷲ ﹶﺳ ﹺﻤﻴﺎ ﺃﻱ ﹶﻣﺜﹺ ﹰﻴﻼ‬

‫ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﹸﻳ ﹸ‬
‫ﺍﻟﻨﻔﻲ ﹶﺩ ﱠﻝ ﻋﻠﻰ‬
‫ﹸ‬ ‫ـﻤﺎ ﺟﺎﺀ ﻟﻔﻆ ﴿‪ ،﴾-‬ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ﻓﻲ ﺳﻴﺎﻕ ﺍﺳﺘﻔﻬﺎﻡ ﹸﻳ ﹺﻔﻴﺪﹸ‬ ‫ﻭﺷﺒﻴﻬﺎ‪ ،‬ﹶﻭ ﹶﻟ ﱠ‬
‫ﹰ‬

‫)‪ (١‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ )ﺹ‪.(٢٦ – ٢٤/‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ )‪.(١٤١/٣‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٤٦‬‬

‫ﺩﻝ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﺠﺴﻢ ﻭﻏﻴﺮ ﺍﻟﺠﺴﻢ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﹶ‬
‫ﻟﻜﺎﻥ ﻛﻞ ﺟﺴﻢ‬ ‫ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺃﻱ ﹼ‬
‫ﺖ ﹸ‬
‫ﺍﻵﻳﺔ ﻋﻠﻰ ﻧﻔﻴﻪ)‪.(١‬‬ ‫ﹶﺳ ﹺﻤﻴﺎ ﻟﻪ‪ ،‬ﻭﻗﺪ ﹶﺩ ﱠﻟ ﹺ‬

‫ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾jih﴿ :‬ﺍﻟﻨﺤﻞ‪.[٦٠/‬‬

‫ﺍﻟﻤ ﹾﺤﺪﹶ ﺛﹺ ﹶ‬
‫ﻴﻦ)‪.(٢‬‬ ‫ﺎﺕ ﹸ‬‫ﻴﻦ ﹶﻭﺍﻟﻨﱠﺰﹶ ﹶﺍﻫ ﹸﺔ ﹶﻋ ﹾﻦ ﹺﺳ ﹶﻤ ﹺ‬
‫ﺍﻟﻌﺎ ﹶﻟ ﹺﻤ ﹶ‬ ‫ﺍﻟﻌ ﹾﻠ ﹶﻴﺎ‪ ،‬ﹶﻭ ﹺﻫ ﹶﻲ ﹺ‬
‫ﺍﻟﻐﻨﹶﻰ ﹶﻋ ﹺﻦ ﹶ‬ ‫ﺍﻟﺼﻔﺔ ﹸ‬
‫ﺃﻱ‪ :‬ﹼ‬

‫ﺍﻟﻤ ﹶﻔ ﱢﺴ ﹸﺮ ﺍﻟ ﱡﻠ ﹶﻐ ﹺﻮ ﱡﻱ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ )ﺕ‪٧٤٥/‬ﻫـ( ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‪» :‬ﺃﻱ‬ ‫ﺎﻝ ﹸ‬‫ﹶﻗ ﹶ‬
‫ﻴﻊ ﻣﺎ ﺗﻨﺴﺐ ﺍﻟﻜﻔﺮ ﹸﺓ ﺇﻟﻴﻪ ﹺﻣ ﱠﻤﺎ ﻻ‬
‫ﻭﺍﻟﺼﺎﺣﺒﺔ ﹶﻭ ﹶﺟ ﹺﻤ ﹺ‬
‫ﹼ‬ ‫ﹺ‬
‫ﺍﻟﻮﻟﺪ‬ ‫ﺍﻟﺼﻔﺔ ﺍﻟﻌﻠﻴﺎ ﹺﻣﻦ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹺﻬ ﹺﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﻋﻦ‬
‫ﹼ‬
‫ﻭﺍﻻﻧﺘﻘﺎﻝ ﹶﻭ ﹸﻇ ﹸﻬﻮ ﹺﺭ ﹺﻩ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹺﻓﻲ ﹸﺻ ﹶ‬
‫ﻮﺭ ﹴﺓ«)‪.(٣‬‬ ‫ﹺ‬ ‫ﻴﻖ ﺑﹺ ﹺﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﻛﺎﻟ ﹼﺘ ﹺ‬
‫ﺸﺒﻴﻪ‬ ‫ﹶﻳ ﹺﻠ ﹸ‬

‫ﺍﻵﻳﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾54321﴿ :‬ﺍﻟﻨﺤﻞ‪.[٧٤/‬‬

‫ﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻤﻔﺴﺮ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﻩ‬ ‫ﺷﺒﻴﻬﺎ ﹶﻭ ﹶﻣﺜﹺ ﹰﻴﻼ‪ ،‬ﹶﻗ ﹶ‬‫ﺃﻱ ﻻ ﹶﺗ ﹾﺠ ﹶﻌ ﹸﻠﻮﺍ ﷲ ﺗﻌﺎﻟﻰ ﹰ‬
‫ﺍﻵﻳﺔ‪» :‬ﺃﻱ‪ :‬ﻻ ﹸﺗ ﹶﺸﺒ ﹸﻬﻮ ﹸﻩ ﺑﹺ ﹶﺨ ﹾﻠ ﹺﻘ ﹺﻪ‪ ،‬ﹶ‬
‫ﻷ ﱠﻧ ﹸﻪ ﹶﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻪ ﺷﻴﺌﹰﺎ ﹶﻭ ﹶﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻬ ﹸﻪ ﹶﺷ ﹾﻲ ﹲﺀ«)‪.(٤‬‬ ‫ﱢ‬

‫ﻗﻮﻝ ﺍﷲﹺ ﺗﻌﺎﻟﻰ‪] ﴾ÇÆÅÄÃ ﴿ :‬ﻣﺤﻤﺪ‪.[٣٨/‬‬

‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﹸ‬
‫ﺍﻵﻳﺔ ﹼ‬

‫ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ﺇﺫ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺤﺎﺟﺎﺕ ﻛ ﹼﻠﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻓﺨﺮ‬ ‫ﺍﻟﻐﻨﹺ ﱡﻲ ﹸﻣ ﹾﻄ ﹶﻠ ﹰﻘﺎ ﻋﻦ ﹼ‬
‫ﺃﻱ ﹶ‬
‫ﻛﺎﻥ ﹶﻏﻨﹺﻴﺎ‪ ،‬ﻭﻟﻮ‬ ‫ﺍﻵﻳﺔ ﻋﻠﻰ ﻛﻮﻧﻪ ﺗﻌﺎﻟﻰ ﹶﻏﻨﹺﻴﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﹶﻟ ﹶ‬
‫ـﻤﺎ ﹶ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ » :‬ﹶﺩ ﱠﻟ ﹾﺖ ﻫﺬﻩ ﹸ‬
‫ﹶﺎﺝ ﺇﻟﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﻷﻥ ﻛﻞ ﺟﺴﻢ ﻣﺮﻛﺐ‪ ،‬ﹼ‬
‫ﻭﻛﻞ ﻣﺮﻛﺐ ﹸﻣ ﹾﺤﺘ ﹲ‬ ‫ﻛﺎﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﹶﻟ ﹶ‬
‫ـﻤﺎ ﻛﺎﻥ ﻏﻨﻴﺎ‪ ،‬ﹼ‬ ‫ﹶ‬
‫ﹶﺎﺟﺎ ﺇﹺﻟﻰ ﺍﻟﺠﻬﺔ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺪﺡ ﻓﻲ‬ ‫ﹰ‬
‫ﻭﺃﻳﻀﺎ‪ :‬ﻟﻮ ﹶﻭ ﹶﺟ ﹶﺐ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﺠﻬﺔ ﻟﻜﺎﻥ ﹸﻣ ﹾﺤﺘ ﹰ‬ ‫ﺃﺟﺰﺍﺋﻪ‪،‬‬
‫ﻛﻮﻧﹺ ﹺﻪ ﹶﻏﻨﹺﻴﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ«)‪.(٥‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ )ﺹ‪.(٣٠/‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻨﺴﻔﻲ‪ ،‬ﻣﺪﺍﺭﻙ ﺍﻟ ﹼﺘﻨﹾﺰﻳﻞ ﻭﺣﻘﺎﺋﻖ ﺍﻟﺘﹼﺄﻭﻳﻞ )‪.(٢١٨/٢‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺍﻟﻨﻬﺮ ﺍﻟﻤﺎﺩ ﻣﻦ ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ )‪.(٢٥٣/٢‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ )‪.(٥٧٢/٢‬‬
‫)‪ (٥‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ )ﺹ‪.(٢٩/‬‬
‫‪٤٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ÏÎÍÌËÊÉÈÇÆ﴿ :‬‬

‫ﺍﻵﻳﺔ ﹼ‬
‫]ﺍﻟﺤﺪﻳﺪ‪.[٣/‬‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻤﻔﺴﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ )ﺕ‪٣١٠/‬ﻫـ( ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‪ » :‬ﹶﻓ ﹶﻼ ﺷﻲ ﹶﺀ‬
‫ﺃﻗﺮﺏ ﺇﹺ ﹶﻟﻰ ﹶﺷ ﹾﻲ ﹴﺀ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪] ﴾/.- ,+*﴿ :‬ﻕ‪.(١)«[١٦/‬‬ ‫ﹸ‬
‫ﺍﻟﻘ ﹾﺮ ﹶﺏ ﺍﻟﻤﺎﺩﻱ ﹶﻣ ﹾﻨ ﹺﻔ ﱞﻲ ﹶﻋ ﹺﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺍﷲ ﻋﻦ‬ ‫ﺃﻥ ﹸ‬‫ﻭﻣﻌﻨﻰ ﻛﻼﻣﻪ‪ ،‬ﹼ‬
‫ﺑﻼﺯﻣﻴﺔ ﺍﻟﺠﻬﺔ ﻭﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﹼ‬ ‫ﺍﻟﺠﺴﻤﻴﺔ‬
‫ﹼ‬
‫ﻭﺍﻷﻭﻝ‬
‫ﹼ‬ ‫ﷲ ﺗﻌﺎﻟﻰ‪» :‬ﻫﻮ ﺍﻟﻮﺍﺣﺪﹸ ﺍ ﹼﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ‪،‬‬
‫ﹶﻓﺎ ﹸ‬
‫ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﻵﺧﺮ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻭﻻ ﻭﻗﺖ ﻭﻻ ﺯﻣﺎﻥ‪ ،‬ﻭﻻ ﻟﻴﻞ ﻭﻻ ﻧﻬﺎﺭ‪ ،‬ﻭﻻ‬
‫ﻛﻞ ﺷﻲﺀ ﹺﺳ ﹶﻮﺍ ﹸﻩ‬
‫ﻇﻠﻤﺔ ﻭﻻ ﻧﻮﺭ‪ ،‬ﻭﻻ ﺳﻤﺎﺀ ﻭﻻ ﺃﺭﺽ‪ ،‬ﻭﻻ ﹶﺷﻤﺲ ﻭﻻ ﻗﻤﺮ ﻭﻻ ﻧﺠﻮﻡ‪ ،‬ﻭﺃﻥ ﹼ‬
‫ﺷﺮﻳﻚ ﻭﻻ ﹸﻣ ﹺﻌ ﹴ‬
‫ﻴﻦ ﻭﻻ ﻇﻬﻴﺮ‪ ،‬ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻗﺎﺩ ﹴﺭ‬ ‫ﹴ‬ ‫ﻴﻌ ﹺﻪ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ‬
‫ﻣﺼﻨﻮﻉ‪ ،‬ﺍﻧﻔﺮﺩ ﺑﹺ ﹶﺨ ﹾﻠ ﹺﻖ ﹶﺟ ﹺﻤ ﹺ‬
‫ﹲ‬ ‫ﹸﻣ ﹾﺤﺪﹶ ﹲﺙ ﹸﻣﺪﹶ ﱠﺑ ﹲﺮ‬
‫ﻗﺎﻫ ﹴﺮ«)‪.(٢‬‬

‫ﺍﻵﻳـﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ÇÆÅÄÃÂÁÀ¿¾½¼»﴿ :‬‬

‫‪] ﴾ÍÌËÊÉ È‬ﺍﻟﺒﻘﺮﺓ‪.[١٨٦/‬‬

‫ﹶ‬
‫ﻓﺄﻧﺰﻝ‬ ‫ﺃﻗﺮﻳﺐ ﹶﺭ ﱡﺑﻨﹶﺎ ﻓﻨﻨﺎﺟﻴﻪ‪ ،‬ﺃﻡ ﺑﻌﻴﺪﹲ ﻓﻨﻨﺎﺩﻳﻪ؟‬
‫ﹲ‬ ‫ﹶﻭ ﹸﺳﺌﹺ ﹶﻞ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﷲ ﺗﻌﺎﻟﻰ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﺍ ﹸ‬

‫ﹸ‬
‫ﺍﻟﻘﻮﻝ ﺑﺄﻧﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬ ‫ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﻓﻲ ﺍﻟﻌﺮﺵ ﹶﻟ ﹶﻤﺎ ﹶﺻ ﱠﺢ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺗﻌﺎﻟﻰ ﻓﻲ ﹼ‬
‫ﺗﻌﺎﻟﻰ ﻗﺮﻳﺐ ﻣﻦ ﻋﺒﺎﺩﻩ)‪.(٣‬‬

‫ﺎﺩﻳﺎ ﹺﺣ ﹺﺴﻴﺎ‪ ،‬ﻭﻓﻲ‬

‫ﻣﻌﻨﻮﻱ ﻭﻟﻴﺲ ﻗﺮ ﹰﺑﺎ ﹶﻣ ﹺ‬
‫ﹼ‬ ‫ﹶﻓ ﹸﻘ ﹾﺮ ﹸﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻫﻮ ﻗﺮﺏ‬

‫)‪ (١‬ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ )‪.(١٦٨/٢٣‬‬

‫)‪ (٢‬ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ﻭﺍﻟﻤﻠﻮﻙ )‪.(٣٠/١‬‬
‫)‪ (٣‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ )ﺹ‪.(٣١/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٤٨‬‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻭﻋﻠﻤﺎﺋﻬﻢ ﻭﻓﻘﻬﺎﺋﻬﻢ‪:‬‬ ‫ﺫﻟﻚ ﺃﺷﺎﺭ ﹶﺟ ﹾﻤ ﹲﻊ ﹺﻣﻦ ﹸﺣ ﱠﻔ ﹺ‬

‫ﺎﻅ ﺃﻫﻞﹺ ﱡ‬
‫ﺍﻟﺴ ﱢﻴﺪﹸ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﺤﻨﻔﻲ )ﺕ‪١٢٠٥/‬ﻫـ(‪» :‬ﻭﻫﺬﺍ ﻣﻌﻨﻰ‬
‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﱠ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾/.- ,+*﴿ :‬ﻕ‪ ،[١٦/‬ﺃﻱ ﺃﻋﻠﻢ ﻣﻨﻪ ﺑﻨﻔﺴـﻪ‪ ،‬ﻭﻗﻮﻟﻪ ‪‬‬
‫ﺍﻟﻤ ﹾﻨ ﹺﺰ ﹶﻟ ﹺﺔ ﻻ ﻗﺮﺏ‬
‫ﻗﺮﺏ ﹶ‬
‫ﺍﻟﻤ ﹶﺮﺍ ﹶﺩ ﺑﻪ ﹸ‬
‫ﺃﻥ ﹸ‬ ‫ﻟﻨﺒﻴﻪ‪] ﴾ÇÆ﴿ :‬ﺍﻟﻌﻠﻖ‪ .[١٩/‬ﹲ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﹼ‬ ‫ﹼ‬
‫ﺠﻮﺩ ﹺﻣ ﹾﻨ ﹸﻪ ﹸﺑ ﹾﻌﺪﹰ ﺍ‬
‫ﺑﺎﻟﺴ ﹺ‬ ‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹸﺔ ﺃﻧﹼﻪ ﹸﻣ ﹶﻤ ﱞ‬
‫ﺎﺱ ﻟﻌﺮﺷﻪ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻻﺯﺩﺍ ﹶﺩ ﹼ‬ ‫ﺍﻟﻤﻜﺎﻥ ﻛﻤﺎ ﹶﺯ ﹶﻋ ﹶﻤﺖ ﹸ‬
‫ﹶﻻ ﹸﻗ ﹾﺮ ﹰﺑﺎ«)‪.(١‬‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﻴﺮﺍﺯﻱ )ﺕ‪٤٧٦/‬ﻫـ(‪» :‬ﻓﻠﻮ ﻛﺎﻥ ﻓﻲ ﺟﻬﺔ‬
‫ﹺ‬
‫ﺑﺎﻟﻘﺮﺏ ﻣﻨﻪ ﺇﺫﺍ ﹶﺳ ﹶﺠﺪﹶ «)‪.(٢‬‬ ‫ﻒ ﺍﻟﻌﺒﺪﹸ‬ ‫ﻓﻮﻕ ﹶﻟ ﹶ‬
‫ـﻤﺎ ﹸﻭ ﹺﺻ ﹶ‬

‫ﹺ‬
‫ﺍﻟﻌﺒﺪ‬ ‫»ﻭ ﹸﻗ ﹾﺮ ﹸﺏ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﻣﻦ‬
‫ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ )ﺕ‪٥٠٢/‬ﻫـ(‪ :‬ﹶ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﻠﻐﻮﻱ ﹼ‬
‫ﹸ‬ ‫ﻭﻗﺎﻝ‬
‫ﺎﻟﻤ ﹶﻜ ﹺ‬
‫ﺎﻥ«)‪.(٣‬‬ ‫ﻭﺍﻟﻔﻴﺾ ﹶﻻ ﺑﹺ ﹶ‬
‫ﹺ‬ ‫ﻹ ﹾﻓ ﹶﻀ ﹺ‬
‫ﺎﻝ ﻋﻠﻴﻪ‬ ‫ﻫﻮ ﺑﹺﺎ ﹺ‬

‫ﹺ‬
‫ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﷲﹺ‬ ‫»ﺍﻟﻤ ﹶﺮ ﹸﺍﺩ ﹸﺑﻘ ﹾﺮ ﹺ‬
‫ﺏ‬ ‫ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﺑﻦ ﺍﻷﺛﻴﺮ )ﺕ‪٦٠٦/‬ﻫـ(‪ :‬ﹸ‬‫ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﹼ‬
‫ﹺ‬
‫ﺻﻔﺎﺕ‬ ‫ﻷﻥ ﺫﻟﻚ ﹺﻣﻦ‬ ‫ﺍﻟﺬﺍﺕ ﻭﺍﻟﻤﻜﺎﻥ‪ ،‬ﹼ‬‫ﺎﻟﺢ ﻻ ﹸﻗ ﹾﺮ ﹸﺏ ﹼ‬ ‫ﺍﻟﻘ ﹾﺮ ﹸﺏ ﺑﹺ ﱢ‬
‫ﺎﻟﺬ ﹾﻛ ﹺﺮ ﻭﺍﻟﻌﻤﻞﹺ ﹼ‬
‫ﺍﻟﺼ ﹺ‬ ‫ﺗﻌﺎﻟﻰ ﹸ‬
‫ﷲ ﹶﻳﺘ ﹶﹶﻌﺎ ﹶﻟﻰ ﻋﻦ ﺫﻟﻚ ﻭ ﹶﻳ ﹶﺘ ﹶﻘﺪﱠ ﹸ‬
‫ﺱ«)‪.(٤‬‬ ‫ﺍﻷﺟﺴﺎ ﹺﻡ ﻭﺍ ﹸ‬

‫ﺍﻵﻳﺔ ﺍﻟ ﹼﺘﺎﺳﻌﺔ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾lkjih﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[١١٥/‬‬

‫ﻼﻣﺔ ﺍﻟ ﱡﻠ ﹶﻐ ﹺﻮﻱ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ )ﺕ‪٧٤٥/‬ﻫـ(‪» :‬ﻭﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪h﴿ :‬‬ ‫ﻗﺎﻝ ﺍﻟﻌ ﹼ‬
‫ﻳﻘﻮﻝ ﺇﹺ ﱠﻧ ﹸﻪ ﹺﻓﻲ ﹶﺣ ﱢﻴ ﹴﺰ ﹶﻭ ﹺﺟ ﹶﻬ ﹴﺔ‪ ،‬ﻷﻧﹼﻪ ﹶﻟ ﱠ‬
‫ـﻤﺎ ﹶﺧ ﱠﻴ ﹶﺮ ﻓﻲ ﺍﺳﺘﻘﺒﺎﻝ ﺟﻤﻴﻊ‬ ‫‪ ﴾lkj i‬ﹶﺭ ﱞﺩ ﻋﻠﻰ ﹶﻣ ﹾﻦ ﹸ‬
‫ﺩﻝ ﻋﻠﻰ ﺃﻧﹼﻪ ﻟﻴﺲ ﻓﻲ ﺟﻬﺔ ﻭﻻ ﹶﺣ ﱢﻴ ﹴﺰ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﹶﺣ ﱢﻴ ﹴﺰ ﻟﻜﺎﻥ ﺍﺳﺘﻘﺒﺎﻟﻪ ﻭﺍﻟ ﹼﺘﻮﺟﻪ ﺇﻟﻴﻪ‬ ‫ﺍﻟﺠﻬﺎﺕ ﱠ‬
‫ﹴ‬
‫ﺟﻬﺔ ﻭﻻ ﹶﺣ ﱢﻴ ﹴﺰ‪ ،‬ﺑﻞ‬ ‫ﺺ ﹶﻣ ﹶﻜﺎ ﹰﻧﺎ ﹶﻋ ﹺﻠ ﹾﻤﻨﹶﺎ ﹶﺃ ﱠﻧ ﹸﻪ ﻻ ﻓﻲ‬
‫ﺃﺣﻖ ﻣﻦ ﺟﻤﻴﻊ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﹶﻓ ﹶﺤ ﹾﻴ ﹸﺚ ﹶﻟ ﹾﻢ ﹸﻳ ﹶﺨ ﱢﺼ ﹾ‬

‫)‪ (١‬ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(٢٥/٢‬‬
‫)‪ (٢‬ﺍﻟﺸﻴﺮﺍﺯﻱ‪ ،‬ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺤﻖ )ﺹ‪.(٢٣٨/‬‬
‫)‪ (٣‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ ،‬ﻣﻔﺮﺩﺍﺕ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ )ﺹ‪.(٦٦٤/‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﺑﻦ ﺍﻷﺛﻴﺮ‪ ،‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻷﺛﺮ )‪.(٣٢/٤‬‬
‫‪٤٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺟﻤﻴﻊ ﺍﻟﺠﻬﺎﺕ ﻓﻲ ﻣﻠﻜﻪ ﻭﺗﺤﺖ ﻣﻠﻜﻪ‪ ،‬ﹶﻓ ﹶﺄ ﱡﻱ ﹺﺟ ﹶﻬ ﹴﺔ ﹶﺗ ﹶﻮ ﱠﺟ ﹾﻬﻨﹶﺎ ﺇﻟﻴﻪ ﻓﻴﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺨﻀﻮﻉ ﻛ ﹼﻨﺎ‬
‫ﹼ‬
‫ﻣﻌﻈﻤﻴﻦ ﻟﻪ ﻣﻤﺘﺜﻠﻴﻦ ﻷﻣﺮﻩ«)‪.(١‬‬

‫ﺍﺑﻦ ﻛﺜﻴﺮ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾lkjih﴿ :‬ﺗﻌﻠﻴ ﹰﻘﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺤﺎﻓﻆ ﹸ‬ ‫ﹸ‬ ‫ﻭﻗﺎﻝ‬
‫ﻛﻠﻤﺔ ﺍﻟﻄﺒﺮﻱ ﺍ ﹼﻟﺬﻱ ﺃﻭﺭﺩﻫﺎ ﻓﻲ ﺗﻔﺴﻴﺮﻩ ﺃﺛﻨﺎﺀ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ...» :‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻻ ﻳﺨﻠﻮ‬
‫ﺎﻥ«‪ ،‬ﺇﹺ ﹾﻥ ﹶﺃ ﹶﺭﺍ ﹶﺩ ﹺﻋ ﹾﻠ ﹶﻤ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‬
‫»ﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻻ ﹶﻳ ﹾﺨ ﹸﻠﻮ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻣ ﹶﻜ ﹲ‬
‫»ﻭ ﹺﻓﻲ ﹶﻗ ﹾﻮﻟﹺ ﹺﻪ‪ :‬ﹶ‬
‫ﻧﺼﻪ‪ :‬ﹶ‬ ‫ﻣﻨﻪ ﻣﻜﺎﻥ«)‪ (٢‬ﻣﺎ ﹼ‬
‫ﻮﺭ ﹰﺓ‬
‫ﻮﻥ ﹶﻣ ﹾﺤ ﹸﺼ ﹶ‬ ‫ﺎﺕ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻣﺎ ﹶﺫﺍ ﹸﺗ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻓ ﹶﻼ ﹶﺗ ﹸﻜ ﹸ‬
‫ﺍﻟﻤ ﹾﻌ ﹸﻠﻮ ﹶﻣ ﹺ‬
‫ﻴﻊ ﹶ‬ ‫ﻴﺢ)‪ ،(٣‬ﹶﻓﺈﹺ ﱠﻥ ﹺﻋ ﹾﻠ ﹶﻤ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹸﻣ ﹺﺤ ﹲ‬
‫ﻴﻂ ﺑﹺ ﹶﺠ ﹺﻤ ﹺ‬ ‫ﹶﻓ ﹶﺼ ﹺﺤ ﹲ‬
‫ﷲ ﹶﻋ ﹾﻦ ﹶﺫﻟﹺ ﹶﻚ ﹸﻋ ﹸﻠﻮﺍ ﹶﻛﺒﹺ ﹰﻴﺮﺍ«)‪.(٤‬‬
‫ﹺﻓﻲ ﹶﺷ ﹾﻲ ﹴﺀ ﹺﻣ ﹾﻦ ﹶﺧ ﹾﻠ ﹺﻘ ﹺﻪ‪ ،‬ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﺍ ﹸ‬

‫ﺍﻟﺠﺴﻤﻴﺔ‬
‫ﹼ‬ ‫ﺍﻟﻤﻨﺰﻫﻴﻦ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ‬ ‫ﻳﺘﺒﻴﻦ ﹼ‬
‫ﺃﻥ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﻴﺮ ﻫﻮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﹼ‬ ‫ﺃﻗﻮﻝ‪ :‬ﻭﺑﻬﺬﺍ ﹼ‬
‫ﻭﻟﻮﺍﺯﻣﻬﺎ ﻣﻦ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻣﺎ ﺷﺎﺑﻪ ﻣﻦ ﺳﻤﺎﺕ ﺍﻟﻤﺤﺪﺛﺎﺕ‪ ،‬ﻭﻛﻼﻣﻪ ﻫﺬﺍ ﻓﻲ ﺍﻟ ﹼﺘﻨﺰﻳﻪ ﻫﻮ‬
‫»ﻓﺘﺒﻴﻦ ﺇ ﹰﺫﺍ‪،‬‬
‫ﻋﻘﻴﺪﺓ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻧﻔﺴﻬﺎ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ ﻓﻲ »ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﻟﻤﻠﻮﻙ«‪ :‬ﹼ‬
‫ﺃﻥ ﺍﻟﻘﺪﻳﻢ ﺑﺎﺭﺉ ﺍﻷﺷﻴﺎﺀ ﻭﺻﺎﻧﻌﻬﺎ ﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍ ﹼﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﹼ‬
‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺑﻌﺪ ﻛﻞ‬ ‫ﹼ‬
‫ﻭﺍﻷﻭﻝ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﻵﺧﺮ ﺑﻌﺪ ﹼ‬
‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻭﻻ ﻭﻗﺖ ﻭﻻ ﺯﻣﺎﻥ‪ ،‬ﻭﻻ ﻟﻴﻞ‬ ‫ﹼ‬ ‫ﺷﻲﺀ‪،‬‬
‫ﻭﻻ ﻧﻬﺎﺭ‪ ،‬ﻭﻻ ﻇﻠﻤﺔ ﻭﻻ ﻧﻮﺭ ﻭﻻ ﺳﻤﺎﺀ ﻭﻻ ﺃﺭﺽ‪ ،‬ﻭﻻ ﺷﻤﺲ ﻭﻻ ﻗﻤﺮ ﻭﻻ ﻧﺠﻮﻡ‪.(٥) «...‬‬

‫ﺍﻵﻳﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪]﴾yx wvuts﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[٢٥٥/‬‬

‫ﺍﻟﻤ ﹾﻔﺘ ﹺﹶﻘ ﹸﺮ ﺇﻟﻴﻪ ﹼ‬

‫ﻛﻞ ﻣﺎ ﻋﺪﺍﻩ‪ ،‬ﻓﻠﻮ‬ ‫ﺍﻟﻤ ﹾﺴ ﹶﺘﻐﹾ ﻨﹺﻲ ﻋﻦ ﻛﻞ ﻣﺎ ﹺﺳﻮﺍﻩ‪ ،‬ﹸ‬
‫ﻭ﴿‪ ﴾y‬ﺃﻱ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ ﹸ‬
‫ﻗﺎﺋﻤﺎ ﺑﻐﻴﺮﻩ ﺃﻱ ﺑﺎﻷﺟﺰﺍﺀ ﺍ ﹼﻟﺬﻱ ﻳﺘﺄﻟﻒ ﻣﻨﻬﺎ‬ ‫ﻗﺎﺋﻤﺎ ﺑﺬﺍﺗﻪ ﻭﺻﺎﺭ ﹰ‬ ‫ﹶ‬
‫ﻳﻜﻮﻥ ﹰ‬ ‫ﺟﺴﻤﺎ ﹶﻟ ﹶﺒ ﹶﻄ ﹶﻞ ﺃﻥ‬
‫ﹰ‬ ‫ﷲ‬ ‫ﹶ‬
‫ﻛﺎﻥ ﺍ ﹸ‬

‫ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ )‪.(٥٧٨/١‬‬ ‫)‪(١‬‬

‫)‪ (٢‬ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ )‪.(٥٢٨/٢‬‬
‫ﺍﻟﻤﻨﹶﺰﱢ ﹺﻫﻴ ﹶﻦ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﺠﺴﻤ ﹼﻴﺔ‬
‫)‪ (٣‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺮﺍﺩ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻷﻧﹼﻪ ﻛﺎﻥ ﻣﻦ ﺍﻟﺤ ﹼﻔﺎﻅ ﹸ‬
‫ﺳﻴﻤﺮ ﻛﻼﻣﻪ ﻓﻲ »ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ‬‫ﹼ‬ ‫ﻭﻟﻮﺍﺯﻣﻬﺎ ﻣﻦ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻣﺎ ﺷﺎﺑﻪ ﻣﻦ ﺳﻤﺎﺕ ﺍﻟﺨﻠﻖ‪ ،‬ﻛﻤﺎ‬
‫ﻭﺍﻟﻤﻠﻮﻙ« )‪.(٣٠/١‬‬
‫)‪ (٤‬ﺍﺑﻦ ﻛﺜﻴﺮ‪ ،‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )‪.(٢٧٢/١‬‬
‫)‪ (٥‬ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﻟﻤﻠﻮﻙ )‪.(٣٠/١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٥٠‬‬

‫ﺍﻟﺠﺴﻢ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﹸﻋ ﹸﻠﻮﺍ ﹰ‬

‫ﻛﺒﻴﺮﺍ‪..‬‬

‫ﻗﺎﺋﻤﺎ ﺑﻨﻔﺴﻪ ﻣﻘﻮ ﹰﻣﺎ ﻟﻐﻴﺮﻩ‪ ،‬ﹶﻓ ﹶﻜ ﹾﻮ ﹸﻧ ﹸﻪ‬ ‫ﹸ‬

‫ﻳﻜﻮﻥ ﹰ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪» :‬ﻭ﴿‪ ﴾y‬ﹶﻣ ﹾﻦ‬
‫ﻣﻔﺘﻘﺮﺍ‬
‫ﹰ‬ ‫ﻗﺎﺋﻤﺎ ﺑﻨﻔﺴﻪ ﻣﻘﻮ ﹰﻣﺎ ﻟﻐﻴﺮﻩ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﺣﺘﻴﺎﺝ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻟﻜﺎﻥ ﻫﻮ‬
‫ﹰ‬
‫ﺇﻟﻰ ﻏﻴﺮﻩ ﻭﻫﻮ ﺟﺰﺅﻩ‪ ،‬ﻭﻟﻜﺎﻥ ﻏﻴﺮﻩ ﹶﻏﻨﹺﻴﺎ ﻋﻨﻪ ﻭﻫﻮ ﺟﺰﺅﻩ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﻜﻮﻥ ﹶﻗ ﱡﻴﻮ ﹰﻣﺎ‪ .‬ﹰ‬
‫ﻭﺃﻳﻀﺎ‪ :‬ﻟﻮ‬
‫ﺍﻟﺤﻴﺰ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﹶﻗ ﱡﻴﻮ ﹰﻣﺎ ﻋﻠﻰ‬ ‫ﻭﺟﺐ ﺣﺼﻮﻟﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺣﻴﺎﺯ ﻟﻜﺎﻥ ﹸﻣ ﹾﻔﺘ ﹺﹶﻘ ﹰﺮﺍ ﹸﻣ ﹾﺤﺘ ﹰ‬
‫ﹶﺎﺟﺎ ﺇﻟﻰ ﺫﻟﻚ ﹼ‬ ‫ﹶ‬
‫ﺍﻹﻃﻼﻕ«)‪.(١‬‬

‫ﺍﻵﻳﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾VUTSRQ PONML﴿ :‬‬

‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٥/‬‬

‫ﺍﻟﺴ ﱢﻴﺪﹸ ﻋﻠﻲ ﻭﻓﺎ )ﺕ‪٨٠٧/‬ﻫـ()‪ (٢‬ﺃﺣﺪ ﺭﺟﺎﻝ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪ ﹼﻳﺔ ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﻩ‬ ‫ﻗﺎﻝ ﱠ‬
‫ﹶﻀﻲ‬ ‫ﺍﻟﺠ ﹶﻬ ﹺﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺟﻪ ﺍﻟﺪﹼ ﻻﻟﺔ ﹼ‬
‫ﺃﻥ ﻗﺎﻋﺪﺓ ﺍﻟ ﹼﺘﺮﻗﻲ ﹶﺗ ﹾﻘﺘ ﹺ‬ ‫ﺍﻵﻳﺔ‪» :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﹶﺗﺪﹸ ﱡﻝ ﻋﻠﻰ ﻧﻔﻲ ﹺ‬
‫ﺍﻟﺴﻤﻮﺍﺕ‪،‬‬‫ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﹼ‬ ‫ﺍﻻﻃ ﹶﻼ ﹸﻉ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻷﺭﺽ ﻟﻸﺭﺽ ﺃﻗﺮﺏ ﻣﻦ ﹼ‬ ‫ﻳﻜﻮﻥ ﱢ‬
‫ﹶ‬ ‫ﺃﻥ‬
‫ﺍﻟﺴ ﹶﻤ ﹸﺎﺀ ﺟﻬ ﹰﺔ ﷲ ﹶﻟ ﹾﻢ ﹸﺗﺆﹶ ﱠﺧ ﹾﺮ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﺇﺫ ﻻ ﹶﻳﺤﺴﻦ ﺃﻥ ﹸﻳ ﹶﻘ ﹸ‬
‫ﺎﻝ‪ :‬ﻻ ﹶﻳ ﹾﺨ ﹶﻔﻰ ﻋﻦ‬ ‫ﻓﻠﻮ ﻛﺎﻧﺖ ﱠ‬
‫ﺍﻟﻘﺎﺻﻴﺔ ﻭﻓﻲ ﺑﻴﺘﻪ ﺃﻭ ﺑﻠﺪﻩ‪ ،‬ﻭﺇﻧﹼﻤﺎ ﹶﻳﺤﺴﻦ ﺃﻥ ﹸﻳ ﹶﻘ ﹶ‬
‫ﺎﻝ‪ :‬ﻻ ﹶﻳﺨﻔﻰ ﻋﻠﻴﻪ‬ ‫ﹼ‬ ‫ﺍﻟﻤ ﹺﻠ ﹺ‬
‫ﻚ ﹶﺷ ﹾﻲ ﹲﺀ ﻓﻲ ﺍﻟﺒﻼﺩ‬ ‫ﹶ‬
‫ﺍﻟﻘﺎﺻﻴﺔ ﻋﻦ ﺑﻠﺪﻩ؛ ﻓﻠﻮ ﻛﺎﻥ ﻟﹺ ﹾﻠ ﹶﺤﻖﱢ ﹺﺟ ﹶﻬ ﹰﺔ ﻻﻗﺘﻀﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﹼ‬ ‫ﺷﻲﺀ ﻓﻲ ﺑﻠﺪﻩ ﻭﻻ ﻓﻲ ﺍﻟﺒﻼﺩ‬ ‫ﹲ‬
‫ﺍﻟﺤﻖﱠ ﺗﻌﺎﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ ﺟﻬﺔ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻵﻳﺔ ﹶﺗﺪﹸ ﱡﻝ ﻋﻠﻰ‬ ‫ﺟﻬﺘﻪ‪ ،‬ﻟﻜﻦ ﻧﺤﻦ ﻣﺘﻮﺍﻓﻘﻮﻥ ﻋﻠﻰ ﹼ‬
‫ﺃﻥ ﹶ‬
‫ﺃﺻﻼ ﻓﺎﻓﻬﻢ«)‪.(٣‬‬ ‫ﹰ‬ ‫ﺍﻟﺴﻤﺎﺀ ﹶﻓ ﹶﻤﺎ ﻓﻮﻗﻬﺎ ﻭﻻ ﺟﻬﺔ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻫ ﹶﻤﺎ‪ ،‬ﻓﻼ ﹺﺟ ﹶﻬ ﹶﺔ ﻟﻠﺤﻖﹼ‬
‫ﺃﻧﹼﻪ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ ﺟﻬﺔ ﹼ‬

‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾»º¹¸﴿ :‬ﻃﻪ‪ ،[١١٠/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬

‫﴿‪] ﴾7 65‬ﺍﻷﻧﻌﺎﻡ‪.[١٠٣/‬‬

‫)‪ (١‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ )ﺹ‪.(٢٩/‬‬

‫)‪ (٢‬ﻫﻮ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻭﻓﺎ‪ ،‬ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻘﺮﺷﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺸﺎﺫﻟﻲ ﺍﻟﻤﺎﻟﻜﻲ‪ ،‬ﻣﺘﺼﻮﻑ‪،‬‬
‫ﺇﺳﻜﻨﺪﺭﻱ ﺍﻷﺻﻞ‪ ،‬ﻣﻮﻟﺪﻩ ﻭﻭﻓﺎﺗﻪ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ .‬ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ )‪.(٧/٥‬‬
‫)‪ (٣‬ﻧﻘﻠﻪ ﻋﻨﻪ ﻣﻔﺘﻲ ﹼ‬
‫ﺍﻟﺸﺎﻓﻌ ﹼﻴﺔ ﻓﻲ ﻣﻜﺔ ﺍﻟﻤﻜﺮﻣﺔ ﺃﺣﻤﺪ ﺑﻦ ﺯﻳﻨﻲ ﺩﺣﻼﻥ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺗﻘﺮﻳﺐ ﺍﻷﺻﻮﻝ ﻟﺘﺴﻬﻴﻞ‬
‫ﺍﻟﻮﺻﻮﻝ ﻟﻤﻌﺮﻓﺔ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ« )ﺹ‪.(١٧٩/‬‬
‫‪٥١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﻭﺫﻟﻚ ﹶﻳﺪﹸ ﱡﻝ ﻋﻠﻰ ﻛﻮﻧﻪ ﺗﻌﺎﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹰﻫﺎ ﻋﻦ ﺍﻟﻤﻘﺪﺍﺭ ﻭﺍﻟﺸﹼ ﻜﻞ ﻭﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﺇﻻ ﻟﻜﺎﻥ ﺍﻹﺩﺭﺍﻙ‬
‫ﻴﻄ ﹾﻴ ﹺﻦ ﺑﻪ ﻭﺫﻟﻚ ﻋﻠﻰ ﺧﻼﻑ ﻫﺬﻳﻦ ﺍﻟ ﹼﻨﺼﻴﻦ‪.‬‬ ‫ﻭﺍﻟﻌﻠﻢ ﹸﻣ ﹺﺤ ﹶ‬

‫ﻛﺒﻴﺮ‪ ،‬ﻓﻠﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ‬

‫ﺟﺴﻢ ﹲ‬‫ﹲ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻟﹺ ﹶﻢ ﹶﻻ ﹶﻳ ﹸﺠ ﹸ‬
‫ﻮﺯ ﺃﻥ ﹸﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ – ﻭﺇﻥ ﻛﺎﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ – ﻟﻜ ﹼﻨﻪ‬
‫ﻟﺼﺢ ﺃﻥ ﹸﻳﻘﺎﻝ‪ :‬ﺑﺄﻥ ﻋﻠﻮﻡ ﺍﻟﺨﻠﻖ‬
‫ﹼ‬ ‫ﻻ ﹸﻳﺤﻴﻂ ﺑﻪ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﻌﻠﻢ؟ ﻗﻠﻨﺎ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪،‬‬
‫ﺑﺎﻟﺴﻤﻮﺍﺕ ﻭﻻ ﺑﺎﻟﺠﺒﺎﻝ ﻭﻻ ﺑﺎﻟﺒﺤﺎﺭ ﻭﻻ ﺑﺎﻟﻤﻔﺎﻭﺯ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪:‬‬ ‫ﻭﺃﺑﺼﺎﺭﻫﻢ ﻻ ﹸﺗﺤﻴﻂ ﹼ‬
‫ﺃﺟﺴﺎﻡ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﺍﻷﺑﺼﺎﺭ ﻻ ﹸﺗﺤﻴﻂ ﺑﺄﻃﺮﺍﻓﻬﺎ ﻭﺍﻟﻌﻠﻮﻡ ﻻ ﺗﺼﻞ ﺇﻟﻰ ﹶﺗﻤﺎﻡ ﺃﺟﺰﺍﺋﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﹶﻟ ﹶﻤﺎ ﻛﺎﻥ ﻓﻲ ﺗﺨﺼﻴﺺ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﹺ ﹶﻬ ﹶﺬﺍ ﺍﻟﻮﺻﻒ ﻓﺎﺋﺪﺓ)‪.(١‬‬

‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾MLKJIHGFED﴿ :‬ﺍﻷﻧﻌﺎﻡ‪،[١٢/‬‬

‫ﻭﻫﺬﺍ ﻣﺸﻌﺮ ﺑﺄﻥ ﺍﻟﻤﻜﺎﻥ ﻭﻛﻞ ﻣﺎ ﻓﻴﻪ‪ :‬ﹺﻣ ﹾﻠ ﹲﻚ ﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪gfedcb﴿ :‬‬
‫‪] ﴾h‬ﺍﻷﻧﻌﺎﻡ‪.[١٣/‬‬

‫ﺍﻟﺰﻣﺎﻥ ﻭﻛﻞ ﻣﺎ ﻓﻴﻪ‪ :‬ﻣﻠﻚ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﺠﻤﻮﻉ ﺍﻵﻳﺘﻴﻦ‪ :‬ﻳﺪﻻﻥ ﻋﻠﻰ‬ ‫ﺃﻥ ﹼ‬ ‫ﻭﺫﻟﻚ ﹼ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﹼ‬
‫ﻣﺎﻧﻴﺎﺕ‪ :‬ﻛﻠﻬﺎ ﻣﻠﻚ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹺﻬ ﹺﻪ‬
‫ﻭﺍﻟﺰ ﹼ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ﹼ‬
‫ﻭﺍﻟﻤﻜﺎﻧﻴﺎﺕ‪ ،‬ﹼ‬
‫ﹼ‬ ‫ﺃﻥ ﺍﻟﻤﻜﺎﻥ‬
‫ﻋﻦ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ)‪.(٢‬‬

‫ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾jihgf﴿ :‬ﺍﻟﻘﺼﺺ‪.[٨٨/‬‬

‫ﻇﺎﻫﺮ ﺍﻵﻳﺔ ﻳﻘﺘﻀﻲ ﻓﻨﺎﺀ ﺍﻟﻌﺮﺵ ﻭﻓﻨﺎﺀ ﺟﻤﻴﻊ ﺍﻷﺣﻴﺎﺯ ﻭﺍﻟﺠﻬﺎﺕ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺒﻘﻰ ﺍﻟﺤﻖ‬
‫ﹸ‬
‫ﺍﻟﺤ ﱢﻴ ﹺﺰ ﻭﺍﻟﺠﻬﺔ)‪.(٣‬‬
‫ﺗﻌﺎﻟﻰ ﹸﻣﻨ ﱠﹶﺰﻫﺎ ﻋﻦ ﹶ‬

‫ﺍﻵﻳﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮﺓ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾¯®¬«﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[٢٢/‬‬

‫)‪ (١‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ )ﺹ‪.(٣١ – ٣٠/‬‬

‫ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ) ﺹ‪.(٣٢/‬‬ ‫)‪(٢‬‬
‫)‪ (٣‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٣٣/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٥٢‬‬

‫ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺟﺴﺎﻡ‪ ،‬ﹼ‬

‫ﻷﻥ‬ ‫ﻣﺜﻼ ﹼ‬ ‫ﷲ ‪ ‬ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻟﻜﺎﻥ ﹰ‬ ‫ﻛﺎﻥ ﺍ ﹸ‬ ‫ﻭﺍﻟ ﹼﻨﺪ‪ :‬ﹺ‬
‫ﺍﻟﻤﺜ ﹸﹾﻞ؛ ﻭﻟﻮ ﹶ‬
‫ﺍﻷﺟﺴﺎﻡ ﻛ ﹼﻠﻬﺎ ﻣﺘﻤﺎﺛﻠﺔ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﻟ ﹼﻨﺪ ﻣﻮﺟﻮ ﹰﺩﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟ ﹼﺘﻘﺪﻳﺮ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻣﻀﺎﺩﺓ‬
‫ﻫﺬﺍ ﺍﻟﻨﺺ)‪.(١‬‬

‫ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‪ :‬ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﻣﻌﻨﻰ ﺍﻟﺘﻘﺪﻳﺲ ﻭﺍﻟﺘﺴﺒﻴﺢ ﷲ ﺗﻌﺎﻟﻰ؛ ﻣﺜﻞ‪Ë﴿ :‬‬
‫‪] ﴾ÎÍÌ‬ﺍﻟﺮﻭﻡ‪] ،[٤٠/‬ﻳﻮﻧﺲ‪] ،[١٨/‬ﺍﻟﻨﺤﻞ‪] ،[١/‬ﺍﻟﺰﻣﺮ‪ .[٦٧/‬ﻭ ﴿[\]‬
‫^_`﴾ ]ﺍﻹﺳــﺮﺍﺀ‪ . [٤٣/‬ﻭ﴿‪] ﴾Â ÁÀ‬ﺍﻟﺘﻮﺑﺔ‪[ ٣١/‬‬
‫ﻭﻣﺎ ﺷﺎﺑﻪ‪.‬‬

‫ﹺ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟ ﹼﺘﺴﺒﻴﺢ‬ ‫ﻓﺂﻳﺎﺕ‬
‫ﹸ‬ ‫ﺍﻟﺴ ﹾﻠ ﹸﺐ‪،‬‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﻌﻨﺎﻩ‪ :‬ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹸﻳﻪ ﹶﻭ ﱠ‬
‫ﹼ‬ ‫ﻴﺢ ﻓﻲ ﺍﻟ ﱡﻠ ﹶﻐ ﹺﺔ‬
‫ﻓﺈﻥ ﺍﻟ ﱠﺘ ﹾﺴﺒﹺ ﹶ‬
‫ﹼ‬
‫ﻭﻧﻘﺺ ﻋﻦ ﺫﺍﺕ ﺍﷲ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﺍﻟﺠﺴﻢ ﻣﻦ ﺻﻔﺎﺕ‬ ‫ﹴ‬ ‫ﻛﻞ ﹴ‬
‫ﻋﻴﺐ‬ ‫ﺐ ﹼ‬ ‫ﷲ ﺗﻌﺎﻟﻰ ﺗﺸﻤﻞ ﻋﻠﻰ ﹶﺳ ﹾﻠ ﹺ‬
‫ﺍﻟﻌﻴﺐ ﻭﺍﻟ ﹼﻨﻘﺺ ﻓﻲ ﺣ ﹼﻘﻪ – ﻛﻤﺎ ﹶﺗ ﹶﺒ ﱠﻴ ﹶﻦ ﺳﺎﺑ ﹰﻘﺎ – ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻧﺎﻓﻴ ﹰﺔ ﻟﹺ ﹾﻠ ﹺﺠ ﹾﺴ ﹺﻢ ﻭﻟﻮﺍﺯﻣﻪ ﻓﻲ‬
‫ﹶﺣ ﱢﻘ ﹺﻪ‪.(٢)‬‬

‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪:‬‬
‫ﹼ‬ ‫ﺏ ـ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﹼ ﺍﻟﺔ ﻋﻠﻰ ﺗﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ‬

‫ﺍﺳﺘﺪﻝ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴ ﹼﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻭﻏﻴﺮﻫﻢ ﺑﺄﺣﺎﺩﻳﺚ ﻛﺜﻴﺮﺓ ﹶﺗﺘ ﹶﹶﻀ ﱠﻤ ﹸﻦ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹶﻪ ﺍﷲﹺ ﻋﻦ‬
‫ﹼ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺑﻌﺾ ﻣﻨﻬﺎ‪:‬‬
‫ﹼ‬

‫ﷲ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ]ﻭﺁﻟﻪ[‬‫ﺎﻝ‪ :‬ﹸﻛ ﹾﻨ ﹸﺖ ﹺﻋ ﹾﻨﺪﹶ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﹶﺻ ﱠﻠﻰ ﺍ ﹸ‬ ‫ﺍﻥ ﹾﺑ ﹺﻦ ﹸﺣ ﹶﺼ ﹾﻴ ﹴﻦ‪ ،‬ﹶﻗ ﹶ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻷﻭﻝ‪ :‬ﹶﻋ ﹾﻦ ﹺﻋ ﹾﻤ ﹶﺮ ﹶ‬
‫ﺎﻝ‪» :‬ﺍ ﹾﻗ ﹶﺒ ﹸﻠﻮﺍ ﺍﻟ ﹸﺒﺸﹾ ﹶﺮ￯ ﹶﻭ ﹶﻻ ﹶﺗ ﹸﻘﻮ ﹸﻟﻮﺍ ﹶﻛ ﹶﻤﺎ ﹶﻗ ﹶﺎﻟ ﹾﺖ ﹶﺑﻨﹸﻮ ﹶﺗ ﹺﻤ ﹴ‬
‫ﻴﻢ« ﹶﻓ ﹶﻘﺎ ﹸﻟﻮﺍ‪:‬‬ ‫ﹶﻭ ﹶﺳ ﱠﻠ ﹶﻢ ﹶﻓ ﹶﺄ ﹶﺗﺎ ﹸﻩ ﹸﺃ ﹶﻧ ﹲ‬
‫ﺎﺱ ﹺﻣ ﹶﻦ ﺍﻟ ﹶﻴ ﹶﻤ ﹺﻦ‪ ،‬ﹶﻓ ﹶﻘ ﹶ‬
‫ﷲ ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻜ ﹾﻦ ﹶﺷ ﹾﻲ ﹲﺀ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ‪ ،‬ﹶﻭﻛﺎﻥﹶ ﹶﻋ ﹾﺮ ﹸﺷ ﹸﻪ‬ ‫ﺎﻝ‪ :‬ﹶ‬
‫»ﻛﺎﻥﹶ ﺍ ﹸ‬ ‫ﺎﻥ‪ ،‬ﹶﻗ ﹶ‬ ‫ﹶﻗﺪﹾ ﹶﻗﺒﹺ ﹾﻠﻨﹶﺎ ﹶﻓ ﹶﺄ ﹾﺧﺒﹺﺮ ﹶﻧﺎ ﹶﻋ ﹾﻦ ﹶﺃ ﱠﻭ ﹺﻝ ﹶﻫ ﹶﺬﺍ ﹶ‬
‫ﺍﻷ ﹾﻣ ﹺﺮ ﹶﻣﺎ ﹶﻛ ﹶ‬ ‫ﹾ‬
‫ﺍﻟﺬ ﹾﻛ ﹺﺮ ﹸﻛ ﱠﻞ ﹶﺷ ﹾﻲ ﹴﺀ«)‪.(٣‬‬ ‫ﺍﺕ ﹶﻭ ﹶ‬
‫ﹶﺐ ﹺﻓﻲ ﱢ‬ ‫ﺽ‪ ،‬ﹶﻭ ﹶﻛﺘ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹶ‬ ‫ﺎﻭ ﹺ‬ ‫ﺎﺀ‪ ،‬ﹸﺛ ﱠﻢ ﹶﺧ ﹶﻠ ﹶﻖ ﱠ‬
‫ﺍﻟﺴ ﹶﻤ ﹶ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﹶﻋ ﹶﻠﻰ ﹶ‬

‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺹ‪.(٣٤/‬‬

‫ﺍﻟﺤﻖ )ﺹ‪.(١٣/‬‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﺭﺳﺎﺋﻞ ﻓﻲ ﺍﻟﺘﹼﻮﺣﻴﺪ‪ :‬ﺍﻟﻤﻠﺤﺔ ﻓﻲ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﹼ‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﹼ‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٠٥/٤‬ﺭﻗﻢ‪ ،(٣١٩١/‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪= (٤٣١/٤‬‬
‫‪٥٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﹲ‬
‫ﻣﻜﺎﻥ ﻭﻻ‬ ‫ﺍﻟﺨ ﹺ‬
‫ﻠﻖ ﻻ‬ ‫ﻭﻣﻌﻨﺎﻩ‪ :‬ﺇﹺ ﱠﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﹶﻟ ﹾﻢ ﻳﺰﻝ ﻣﻮﺟﻮ ﹰﺩﺍ ﻓﻲ ﺍﻷﺯﻝ ﻟﻴﺲ ﻣﻌﻪ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﻣﻦ ﹶ‬
‫ﺍﻟﺤﻴ ﹸﺰ ﺷﻴﺌﹰﺎ ﻣﻮﺟﻮ ﹰﺩﺍ‬
‫ﻭﺟﻬﺔ ﻟﻜﺎﻥ ﻫﺬﺍ ﹼ‬ ‫ﹲ‬ ‫ﷲ ﺗﻌﺎﻟﻰ ﻟﻪ ﹶﺣ ﱢﻴﺰﹲ‬ ‫ﺟﻬﺔ ﻭﻻ ﹶﺣ ﱢﻴﺰﹲ ﻭﻻ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﹶ‬
‫ﻛﺎﻥ ﺍ ﹸ‬
‫ﻣﻌﻪ ﻓﻲ ﺍﻷﺯﻝ ﻭﺫﻟﻚ ﻋﻠﻰ ﻧﻘﻴﺾ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ)‪.(١‬‬

‫ﷲ ﹶﻭ ﹶﻟ ﹾﻢ‬ ‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻓﻲ ﺷﺮﺡ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻗﻮﻟﻪ‪ :‬ﹶ‬
‫»ﻛﺎﻥﹶ ﺍ ﹸ‬
‫»ﻭ ﹶﻟـﻢ ﻳﻜﻦ ﺷﻲﺀ ﻗﺒﻠﻪ«‪ .‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻏﻴﺮ‬‫ﹶﻳ ﹸﻜ ﹾﻦ ﹶﺷ ﹾﻲ ﹲﺀ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ«‪ ،‬ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻵﺗﻴﺔ ﻓﻲ ﺍﻟ ﹼﺘﻮﺣﻴﺪ‪ :‬ﹶ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﻭﻗﻌﺖ ﺑﺎﻟﻤﻌﻨﻰ‪،‬‬ ‫ﻭﺍﻟﻘﺼﺔ ﻣ ﹼﺘﺤﺪﺓ‪ ،‬ﻓﺎﻗﺘﻀﻰ ﺫﻟﻚ ﹼ‬
‫ﺃﻥ ﹼ‬ ‫ﹼ‬ ‫»ﻭ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻜ ﹾﻦ ﹶﺷ ﹾﻲ ﹲﺀ ﹶﻣ ﹶﻌﻪﹸ«‪.‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﹶ‬
‫ﻭﻟﻌﻞ ﺭﺍﻭﻳﻬﺎ ﺃﺧﺬﻫﺎ ﻣﻦ ﻗﻮﻟﻪ‪ ‬ﻓﻲ ﺩﻋﺎﺋﻪ ﻓﻲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ – ﻛﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ‬ ‫ﹼ‬
‫ﺲ ﹶﻗ ﹾﺒ ﹶﻠ ﹶﻚ ﹶﺷ ﹾﻲ ﹲﺀ« ﻟﻜﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺎﺏ ﺃﺻﺮﺡ ﻓﻲ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻓﻴﻪ ﺩﻻﻟﺔ‬ ‫ﹶ‬ ‫ﻋﺒﺎﺱ –‪ :‬ﹶ‬
‫»ﺃﻧ ﹶﹾﺖ ﺍﻷ ﱠﻭ ﹸﻝ ﹶﻓ ﹶﻠ ﹾﻴ ﹶ‬
‫ﺫﻟﻚ ﹶﻏ ﹾﻴ ﹸﺮ ﺍﷲﹺ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‬
‫ﻷﻥ ﹸﻛ ﱠﻞ ﹶ‬ ‫ﺍﻟﻌﺮﺵ ﻭﻻ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻫ ﹶﻤﺎ‪ ،‬ﱠ‬
‫ﹸ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﹶﻟﻢ ﻳﻜﻦ ﺷﻲﺀ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﻻ ﹶ‬
‫ﺍﻟﻤ ﹸﺎﺀ ﻭﻻ‬
‫ﺍﻟﻌﺮﺵ ﻋﻠﻰ‬ ‫ﹶ‬ ‫ﺍﻟﻤﺎ ﹶﺀ ﺳﺎﺑ ﹰﻘﺎ ﹸﺛ ﱠﻢ ﹶﺧ ﹶﻠﻖﹶ‬
‫ﺎﺀ« ﻣﻌﻨﺎﻩ ﺃﻧﹼﻪ ﹶﺧ ﹶﻠﻖﹶ ﹶ‬ ‫»ﻭ ﹶﻛﺎﻥﹶ ﹶﻋ ﹾﺮ ﹸﺷ ﹸﻪ ﹶﻋ ﹶﻠﻰ ﹶ‬
‫ﺍﻟﻤ ﹺ‬ ‫ﻭﻳﻜﻮﻥ ﻗﺒﻠﻪ‪ .‬ﹶ‬
‫ﺍﻷﺯﻟﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﹼﺎﻧﻲ ﺍﻟﺤﺪﻭﺙ ﺑﻌﺪ ﺍﻟﻌﺪﻡ«)‪.(٢‬‬
‫ﹼ‬ ‫ﺍﻷﻭﻝ‬ ‫ﺍﻟﻤﺎﺀ )‪ ،(...‬ﻭﺍﻟﻤﺮﺍﺩ ﺑـ ﹶ‬
‫»ﻛﺎﻥﹶ « ﻓﻲ ﹼ‬

‫ﺎﻃ ﹶﻤ ﹸﺔ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[‬ ‫ﺎﻝ‪ :‬ﹶﺟﺎ ﹶﺀ ﹾﺕ ﹶﻓ ﹺ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺜﺎﻧﻲ‪ :‬ﹶﻋ ﹾﻦ ﹶﺃﺑﹺﻲ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ‪ ،‬ﹶﻗ ﹶ‬
‫ﻴﻢ‪،‬‬‫ﺍﻟﻌ ﹺﻈ ﹺ‬ ‫ﺵ ﹶ‬ ‫ﺍﻟﻌ ﹾﺮ ﹺ‬‫ﺍﻟﺴ ﹾﺒ ﹺﻊ ﹶﻭ ﹶﺭ ﱠﺏ ﹶ‬
‫ﺍﺕ ﱠ‬ ‫ﺍﻟﺴ ﹶﻤ ﹶﻮ ﹺ‬ ‫ﺎﻝ ﹶﻟ ﹶﻬﺎ‪ :‬ﹸﻗﻮﻟﹺﻲ‪» :‬ﺍﻟ ﱠﻠ ﹸﻬ ﱠﻢ ﹶﺭ ﱠﺏ ﱠ‬ ‫ﺎﺩ ﹰﻣﺎ‪ ،‬ﹶﻓ ﹶﻘ ﹶ‬ ‫ﻭﺳﻠﻢ ﹶﺗ ﹾﺴ ﹶﺄ ﹸﻟ ﹸﻪ ﹶﺧ ﹺ‬
‫ﻮﺫ ﺑﹺ ﹶﻚ ﹺﻣ ﹾﻦ‬ ‫ﺍﻟﺤ ﱢﺐ ﹶﻭﺍﻟ ﱠﻨ ﹶﻮ￯‪ ،‬ﹶﺃ ﹸﻋ ﹸ‬ ‫ﺁﻥ‪ ،‬ﹶﻓﺎﻟﹺ ﹶﻖ ﹶ‬ ‫ﺍﻟﻘ ﹾﺮ ﹺ‬
‫ﻹﻧ ﹺﹾﺠﻴﻞﹺ ﹶﻭ ﹸ‬ ‫ﹶﺭ ﱠﺑﻨﹶﺎ ﹶﻭ ﹶﺭ ﱠﺏ ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ‪ ،‬ﹸﻣ ﹾﻨ ﹺﺰ ﹶﻝ ﺍﻟ ﱠﺘ ﹾﻮ ﹶﺭ ﹺﺍﺓ ﹶﻭﺍ ﹺ‬
‫ﺲ ﹶﻗ ﹾﺒ ﹶﻠ ﹶﻚ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﹺ‬ ‫ﹶ‬
‫ﺲ ﹶﺑ ﹾﻌ ﹶﺪ ﹶﻙ‬ ‫ﺍﻵﺧ ﹸﺮ ﹶﻓ ﹶﻠ ﹾﻴ ﹶ‬ ‫ﹶﺎﺻ ﹶﻴﺘﹺ ﹺﻪ‪ ،‬ﹶﺃﻧ ﹶﹾﺖ ﺍﻷ ﱠﻭ ﹸﻝ ﹶﻓ ﹶﻠ ﹾﻴ ﹶ‬
‫ﺁﺧ ﹲﺬ ﺑﹺﻨ ﹺ‬ ‫ﹶﺷ ﱢﺮ ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺃﻧ ﹶﹾﺖ ﹺ‬
‫ﺾ ﹶﻋﻨﱢﻲ ﺍﻟﺪﱠ ﹾﻳ ﹶﻦ‬ ‫ﺲ ﹸﺩﻭ ﹶﻧ ﹶﻚ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﺍ ﹾﻗ ﹺ‬ ‫ﺲ ﹶﻓ ﹾﻮ ﹶﻗ ﹶﻚ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﺍﻟ ﹶﺒ ﹺ‬
‫ﺎﻃ ﹸﻦ ﹶﻓ ﹶﻠ ﹾﻴ ﹶ‬ ‫ﺎﻫ ﹸﺮ ﹶﻓ ﹶﻠ ﹾﻴ ﹶ‬ ‫ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﱠ‬
‫ﺍﻟﻈ ﹺ‬

‫= )ﺭﻗﻢ‪ ،(١٩٨٨٩/‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٧/١٤‬ﺭﻗﻢ‪ ،(٦١٤٠/‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻜﺒﻴﺮ‬

‫ﻭﺍﻟﺮﻭﻳﺎﻧﻲ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (١٣٥/١‬ﺭﻗﻢ‪ ،(١٤٠/‬ﻭﺃﺑﻮ ﻧﹸﻌﻴﻢ ﻓﻲ »ﺣﻠﻴﺔ‬
‫)‪) (٢٠٤/١٨‬ﺭﻗﻢ‪ ،(٤٩٨/‬ﱡ‬
‫ﺍﻷﻭﻟﻴﺎﺀ« )‪ ،(٢٥٩/٨‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮ￯« )‪) (٤/٩‬ﺭﻗﻢ‪ ،(١٧٧٠٢/‬ﻭﺍﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ‬
‫ﻓﻲ »ﺍﻷﻭﺍﺋﻞ« )ﺹ‪) (١٠٢/‬ﺭﻗﻢ‪ ،(١٥٦/‬ﻭﺍﻟﻄﺤﺎﻭﻱ ﻓﻲ »ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ« )‪(٢٩٩/١٤‬‬
‫)ﺭﻗﻢ‪.(٥٦٢٩/‬‬
‫)‪ (١‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ )ﺹ‪.(٣٤/‬‬
‫)‪ (٢‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٨٩/٦‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٥٤‬‬

‫ﹶﻭ ﹶﺃ ﹾﻏﻨﹺﻨﹺﻲ ﹺﻣ ﹾﻦ ﺍﻟ ﹶﻔ ﹾﻘ ﹺﺮ«)‪.(١‬‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﻟﺒﻴﻬﻘﻲ )ﺕ‪٤٥٨/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺏ »ﺍﻷﺳﻤﺎﺀ‬
‫»ﺍﺳﺘﺪﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻧﻔﻲ ﺍﻟﻤﻜﺎﻥ ﻋﻨﻪ‪ ،‬ﺑﻘﻮﻝ ﺍﻟ ﱠﻨﺒﹺﻲ‪ :‬ﹶ‬
‫»ﺃﻧ ﹶﹾﺖ‬ ‫ﹼ‬ ‫ﻭﺍﻟﺼﻔﺎﺕ« ﻣﺎ ﻧﺼﻪ‪:‬‬
‫ﱢ‬
‫ﺲ ﹸﺩﻭ ﹶﻧ ﹶﻚ ﹶﺷ ﹾﻲ ﹲﺀ«‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻮﻗﻪ ﺷﻲﺀ ﻭﻻ‬ ‫ﺲ ﹶﻓ ﹾﻮ ﹶﻗ ﹶﻚ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﺍﻟ ﹶﺒ ﹺ‬
‫ﺎﻃ ﹸﻦ ﹶﻓ ﹶﻠ ﹾﻴ ﹶ‬ ‫ﺎﻫ ﹸﺮ ﹶﻓ ﹶﻠ ﹾﻴ ﹶ‬
‫ﺍﻟﻈ ﹺ‬
‫ﱠ‬
‫ﺎﻥ«)‪.(٢‬‬ ‫ﺩﻭﻧﻪ ﺷﻲﺀ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻜ ﹾﻦ ﹺﻓﻲ ﹶﻣ ﹶﻜ ﹴ‬

‫ﻮﻝ ﺍﷲﹺ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﹶﻗ ﹶ‬

‫ﺎﻝ‪:‬‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﹶﻋ ﹾﻦ ﹶﺃﺑﹺﻲ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ‪ ،‬ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬
‫ﺎﺟﺪﹲ ﹶﻓ ﹶﺄ ﹾﻛﺜﹺ ﹸﺮﻭﺍ ﺍﻟﺪﱡ ﹶﻋ ﹶﺎﺀ«)‪.(٣‬‬
‫ﺍﻟﻌ ﹾﺒﺪﹸ ﹺﻣ ﹾﻦ ﹶﺭ ﱢﺑ ﹺﻪ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺳ ﹺ‬ ‫ﹶ‬
‫»ﺃ ﹾﻗ ﹶﺮ ﹸﺏ ﹶﻣﺎ ﹶﻳ ﹸﻜﻮﻥﹸ ﹶ‬

‫ﺍﻟﺴﻴﻮﻃﻲ )ﺕ‪٩١١/‬ﻫـ( ﻋﻨﺪ‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻤﻔﺴﺮ ﺍﻹﻣﺎﻡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﹼ‬
‫ﺑﺎﻟﺮﺗﺒﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ‬
‫ﺷﺮﺡ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﻦ »ﺳﻨﻦ ﺍﻟ ﹼﻨﺴﺎﺋﻲ«‪» :‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ ‪ :‬ﻫﺬﺍ ﺃﻗﺮﺏ ﹼ‬
‫)‪(٤‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٢٠٨٤/٤‬ﺭﻗﻢ‪ ،(٢٧١٣/‬ﻭﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻣﺼﻨﻔﻪ )‪(٣٩/٦‬‬
‫)ﺭﻗﻢ‪ ،(٢٩٣١٣/‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٣٨١/٢‬ﺭﻗﻢ‪ ،(٨٩٤٧/‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ )‪(٤٧٢/٥‬‬
‫)ﺭﻗﻢ‪ ،(٣٤٠٠/‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪) (٣١٢/٤‬ﺭﻗﻢ‪ ،(٥٠٥١/‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺳﻨﻨﻪ )‪(١٢٧٤/٢‬‬
‫)ﺭﻗﻢ‪ ،(٣٨٧٣/‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٢٤٦/٣‬ﺭﻗﻢ‪ ،(٩٦٦/‬ﻭﺃﺑﻮ ﻳﻌﻠﻰ ﻓﻲ ﻣﺴﻨﺪﻩ‬
‫)‪) (٢١٠/٨‬ﺭﻗﻢ‪ ،(٤٧٧٤/‬ﻭﺍﻟﺒﺰﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٢٥/١٦‬ﺭﻗﻢ‪ ،(٩٠٥٦/‬ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ‬
‫ﺍﻟﻤﺴﺘﺪﺭﻙ )‪) (١٧٠/٣‬ﺭﻗﻢ‪ (٤٧٤١/‬ﻭﻓﻲ »ﻓﻀﺎﺋﻞ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ« )ﺹ‪) (٢٦٥/‬ﺭﻗﻢ‪.(١٤٤/‬‬
‫)‪ (٢‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ )ﺹ‪ (٤٠٠/‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‪) (٢٨٩ /٢) ،‬ﺭﻗﻢ‪(٨٤٩/‬‬
‫ﻣﻦ ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﺴﻮﺍﺩﻱ‪ ،‬ﺟﺪﺓ ‪ -‬ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺑﺘﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺤﺎﺷﺪﻱ‪.‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٣٥٠/١‬ﺭﻗﻢ‪ ،(٥٨٢/‬ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻲ ﻣﺴﻨﺪﻩ )‪(٤٢١/٢‬‬
‫)ﺭﻗﻢ‪ ،(٩٤٤٢/‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ )‪) (٢٣١/١‬ﺭﻗﻢ‪ ،(٨٧٥/‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺳﻨﻨﻪ )‪(٢٤٢/١‬‬
‫)ﺭﻗﻢ‪ ،(٧٢٣/‬ﻭﺃﺑﻮ ﻋﻮﺍﻧﺔ ﻓﻲ ﻣﺴﺘﺨﺮﺟﻪ )‪) (٤٩٨/١‬ﺭﻗﻢ‪ ،(١٨٥٦/‬ﻭﺃﺑﻮ ﻳﻌﻠﻰ ﻓﻲ ﻣﺴﻨﺪﻩ‬
‫)‪) (١٢/١٢‬ﺭﻗﻢ‪ ،(٦٦٥٨/‬ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ )‪) (٣٩٥/١‬ﺭﻗﻢ‪ ،(٩٦٩/‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ‬
‫ﺻﺤﻴﺤﻪ )‪) (٢٥٤/٥‬ﺭﻗﻢ‪ ،(١٩٢٨/‬ﻭﺃﺑﻮ ﻧﹸﻌﻴﻢ ﻓﻲ »ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ« )‪ ،(٧١/٦‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ‬
‫»ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮ￯« )‪) (١٥٨/٢‬ﺭﻗﻢ‪.(٢٦٨٦/‬‬
‫)‪ (٤‬ﺃﻱ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻘﺮﻃﺒﻲ )ﺕ‪٦٥٦/‬ﻫـ( ﺻﺎﺣﺐ ﻛﺘﺎﺏ »ﺍﻟﻤﻔﻬﻢ ﻟﻤﺎ‬
‫ﹸﺃﺷﻜﻞ ﻣﻦ ﺗﻠﺨﻴﺺ ﻛﺘﺎﺏ ﻣﺴﻠﻢ«‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﻃﺒﻲ ﺻﺎﺣﺐ ﺍﻟﺘﹼﻔﺴﻴﺮ ﺍﻟﻤﺸﻬﻮﺭ‪.‬‬
‫‪٥٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﻻ ﺑﺎﻟـﻤﺴﺎﻓﺔ ﻷﻧﻪ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﻤﺴﺎﺣﺔ ﻭﺍﻟﺰﻣﺎﻥ)‪ .(١‬ﻭﻗﺎﻝ ﺍﻟﺒﺪﺭ ﺑﻦ ﺍﻟﺼﺎﺣﺐ ﻓﻲ‬
‫»ﺗﺬﻛﺮﺗﻪ«‪ :‬ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻧﻔﻲ ﺍﻟﺠﻬﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﹼ‬
‫ﻭﺃﻥ ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻧﺨﻔﺎﺿﻪ ﻏﺎﻳﺔ‬
‫ﺍﻻﻧﺨﻔﺎﺽ ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ«)‪.(٢‬‬

‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﹶﺃ ﱠﻥ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻗﺎﻝ‪» :‬ﺇﹺﻥﱠ‬
‫ﹶﺎﺟﻲ ﹶﺭ ﱠﺑ ﹸﻪ ﹶﺃ ﹾﻭ ﺇﹺﻥﱠ ﹶﺭ ﱠﺑ ﹸﻪ ﹶﺑ ﹾﻴ ﹶﻨ ﹸﻪ ﹶﻭ ﹶﺑ ﹾﻴ ﹶﻦ ﹺ‬
‫ﺍﻟﻘ ﹾﺒ ﹶﻠ ﹺﺔ«)‪.(٣‬‬ ‫ﹶﺃ ﹶﺣ ﹶﺪ ﹸﻛ ﹾﻢ ﺇﹺ ﹶﺫﺍ ﹶﻗﺎ ﹶﻡ ﹺﻓﻲ ﹶﺻ ﹶﻼﺗﹺ ﹺﻪ ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹸﻳﻨ ﹺ‬

‫ﹼ‬
‫ﺍﻟﻌﺴﻘﻼﻧﻲ ﻋﻨﺪ ﺷﺮﺣﻪ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ‬ ‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﺍﻟﺮﺩ ﻋﻠﻰ ﹶﻣ ﹾﻦ ﺯﻋﻢ ﺃﻧﹼﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ«)‪.(٤‬‬
‫ﺻﺤﻴﺢ ﺑﺨﺎﺭﻱ«‪» :‬ﻭﻓﻴﻪ ﹼ‬

‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻗﺎﻝ‪ » :‬ﹶﻣﺎ‬
‫ﹶﻳ ﹾﻨ ﹶﺒ ﹺﻐﻲ ﻟﹺ ﹶﻌ ﹾﺒ ﹴﺪ ﹶﺃﻥﹾ ﹶﻳ ﹸﻘ ﹶ‬
‫ﻮﻝ‪ :‬ﺇﹺ ﱢﻧﻲ ﹶﺧ ﹾﻴ ﹲﺮ ﹺﻣ ﹾﻦ ﹸﻳﻮ ﹸﻧ ﹶ‬
‫ﺲ ﹾﺑ ﹺﻦ ﹶﻣ ﱠﺘﻰ«)‪.(٥‬‬

‫ﹺ‬
‫ﺍﻟﺠﻬﺔ‬ ‫ﺃﻥ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﹸﻳ ﹺﻔﻴﺪﹸ ﱠﺗ ﹾﻨ ﹺﺰﻳ ﹶﻪ ﺍﷲﹺ ﻋﻦ‬
‫ﻓﻬﻢ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﻴﺮ‪ :‬ﹼ‬
‫ﻭﺍﻟﻤﻜﺎﻥ‪ ،‬ﺇﺫ ﺇﹺ ﱠﻥ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﻟﻜ ﹼﻨﻪ ﺃﺭﺍﺩ‬ ‫ﹺ‬
‫ﻳﻪ ﻟﹺﺌ ﱠﹶﻼ ﹸﻳﻌﺘﻘﺪ ﺃﻧﹼﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻗﺮﻳ ﹰﺒﺎ ﻣﻦ ﺍﷲ ﻓﻲ ﺭﺣﻠﺔ ﺍﻟﻤﻌﺮﺍﺝ‬
‫ﺍﻟﺘﻨﺒﻴ ﹶﻪ ﺇﻟﻰ ﺍﻟ ﹼﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﺣﻴﻦ ﺍﻟﺘﻘﻤﻪ ﺍﻟﺤﻮﺕ ﻓﻲ ﻗﻌﺮ ﺍﻟﺒﺤﺮ‪ ،‬ﹼ‬
‫ﻷﻥ ﻧﺴﺒﺔ ﺍﻟﺠﻬﺎﺕ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﺣﺪﺓ‬ ‫ﻣﻦ ﹸﻳﻮﻧﺲ‪ ‬ﹶ‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﻟﻤﻔﻬﻢ ﻟﻤﺎ ﹸﺃﺷﻜﻞ ﻣﻦ ﺗﻠﺨﻴﺺ ﻛﺘﺎﺏ ﻣﺴﻠﻢ )‪.(١٩/٢‬‬
‫)‪ (٢‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺷﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ ﻟﺴﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٢٦/٢‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٩٠/١‬ﺭﻗﻢ‪ ،(٤٠٥/‬ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻲ ﻣﺴﻨﺪﻩ )‪(١٨٨/٣‬‬
‫)ﺭﻗﻢ‪ ،(١٢٩٨٢/‬ﻭﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ ﺳﻨﻨﻪ )‪) (٨٧٦/٢‬ﺭﻗﻢ‪ ،(١٤٣٦/‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮ￯«‬
‫)‪) (٤١٤/٢‬ﺭﻗﻢ‪.(٣٥٩٤/‬‬
‫)‪ (٤‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺑﺨﺎﺭﻱ )‪.(٥٠٨/١‬‬
‫)‪ (٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٥٣/٤‬ﺭﻗﻢ‪ ،(٣٣٩٥/‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(١٨٤٦/٤‬‬
‫)ﺭﻗﻢ‪ ،(٢٣٧٧/‬ﻭﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻣﺼﻨﻔﻪ )‪) (٣٣٧/٦‬ﺭﻗﻢ‪ ،(٣١٨٦٤/‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ‬
‫)‪) (٢٤٢/١‬ﺭﻗﻢ‪ ،(٢١٦٧/‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ )‪) (٢١٧/٤‬ﺭﻗﻢ‪ ،(٤٦٦٩/‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ‬
‫)‪) (٣٤٥/١‬ﺭﻗﻢ‪ ،(١٨٣/‬ﻭﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ ﺳﻨﻨﻪ )‪) (١٨٠٥/٣‬ﺭﻗﻢ‪ ،(٢٧٨٨/‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ‬
‫)‪) (١٣٤/١٤‬ﺭﻗﻢ‪ ،(٦٢٤١/‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻜﺒﻴﺮ )‪) (٨٤/١١‬ﺭﻗﻢ‪ (١١١٢٢/‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٥٦‬‬

‫ﻭﻫﻮ ﻣﻘﺪﹼ ﺱ ﻋﻨﻬﺎ؛ ﻭﻫﺬﻩ ﺃﻗﻮﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‪:‬‬

‫ﺍﻟﺴ ﹾﺒ ﹺﻜ ﱡﻲ )ﺕ‪٧٥٦/‬ﻫـ(‪» :‬ﺣﻜﻰ ﺫﻟﻚ ﺍﻟﻔﻘﻴﻪ ﺍﻹﻣﺎﻡ ﹼ‬

‫ﺍﻟﻌﻼﻣﺔ‬ ‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﱡ‬
‫ﺍﻟﻤ ﹶﻨ ﱢﻴ ﹺﺮ ﺍﻟﻤﺎﻟﻜﻲ‪ ،‬ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺍﻟﻤﻔﺴﺮ‪ ،‬ﺍﻟﻨﺤﻮﻱ‪،‬‬
‫ﺍﺑﻦ ﹸ‬
‫ﻗﺎﺿﻲ ﻗﻀﺎﺓ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﹸ‬
‫ﺍﻷﺻﻮﻟﻲ‪ ،‬ﺍﻟﺨﻄﻴﺐ‪ ،‬ﺍﻷﺩﻳﺐ‪ ،‬ﺍﻟﺒﺎﺭﻉ ﻓﻲ ﻋﻠﻮﻡ ﻛﺜﻴﺮﺓ‪ ،‬ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﻤﻘﺘﻔﻰ ﻓﻲ ﺷﺮﻑ‬
‫ﺍﻟﻤﺼﻄﻔﻰ« ﹶﻟ ﱠﻤﺎ ﺗﻜﻠﻢ ﻋﻠﻰ ﺍﻟﺠﻬﺔ ﻭﻗﺮﺭ ﻧﻔﻴﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻬﺬﺍ ﹶ‬
‫ﺍﻟﻤ ﹾﻌﻨﹶﻰ ﺃﺷﺎﺭ ﻣﺎﻟﻚ ‪ ‬ﻓﻲ‬
‫ﻗﻮﻟﻪ‪ :‬ﹶ‬
‫»ﻻ ﹸﺗ ﹶﻔ ﱢﻀ ﹸﻠﻮﻧﹺﻲ ﹶﻋ ﹶﻠﻰ ﹸﻳﻮ ﹸﻧ ﹶ‬
‫ﺲ ﹾﺑ ﹺﻦ ﹶﻣ ﱠﺘﻰ«‪ .‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪» :‬ﺇﻧﹼﻤﺎ ﺧﺺ ﻳﻮﻧﺲ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ‬
‫ﻳﻪ ﻷ ﹼﻧﻪ‪ ‬ﹸﺭ ﹺﻓ ﹶﻊ ﺇﻟﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﻳﻮﻧﺲ‪ ‬ﹶﻫ ﹶﺒ ﹶﻂ ﺇﻟﻰ ﻗﺎﺑﻮﺱ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻧﺴﺒﺘﻬﻤﺎ ﻣﻊ ﺫﻟﻚ‬ ‫ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﺎﻥ ﻟﻜﺎﻥ ﻋﻠﻴﻪ‬ ‫ﺎﻟﻤ ﹶﻜ ﹺ‬
‫ﺍﻟﺤﻖﱢ ﹶﺟ ﱠﻞ ﹶﺟ ﹶﻼ ﹸﻟ ﹸﻪ ﻧﺴﺒﺔ ﻭﺍﺣﺪﺓ! ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻔﻀﻞ ﺑﹺ ﹶ‬ ‫ﻣﻦ ﺣﻴﺚ ﺍﻟﺠﻬﺔ ﺇﻟﻰ ﹶ‬
‫ﻋـ ﹾﻦ ﹶﺫﻟﹺ ﹶﻚ«‪ .‬ﹸﺛ ﱠﻢ ﺃﺧﺬ‬ ‫ﺲ ﹾﺑ ﹺﻦ ﹶﻣ ﱠﺘﻰ ﻭﺃﻓﻀﻞ ﻣﻜﺎ ﹰﻧﺎ‪ ،‬ﹶﻭ ﹶﻟ ﹶ‬
‫ـﻤﺎ ﹶﻧ ﹶﻬﻰ ﹶ‬ ‫ﺃﻗﺮﺏ ﻣﻦ ﹸﻳﻮ ﹸﻧ ﹶ‬
‫ﹶ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻷﻥ ﺍﻟﻌﺮﺵ ﻓﻲ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ ﻓﻬﻮ ﺃﻓﻀﻞ‬ ‫ﺎﻟﻤ ﹶﻜﺎ ﹶﻧ ﹺﺔ ﹼ‬
‫ﺃﻥ ﺍﻟﻔﻀﻞ ﺑﹺ ﹶ‬ ‫ﺍﻟﻔﻘﻴﻪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﹸﻳﺒﺪﻱ ﹼ‬
‫ﺃﻥ ﹰ‬
‫ﻣﺎﻟﻜﺎ)‪ – (١‬ﻭﻧﺎﻫﻴﻚ ﺑﻪ – ﻗﺪ ﹶﻓ ﱠﺴ ﹶﺮ‬ ‫ﺎﻥ‪ ،‬ﻓﺎﻧﻈﺮ ﹼ‬ ‫ﺎﻟﻤ ﹶﻜﺎ ﹶﻧ ﹺﺔ ﹶﻻ ﺑﹺ ﹶ‬
‫ﺎﻟﻤ ﹶﻜ ﹺ‬ ‫ﺍﻟﺴﻔﻞ‪ ،‬ﻓﺎﻟﻔﻀﻞ ﺑﹺ ﹶ‬
‫ﻣﻦ ﹼ‬
‫ﺍﻟﻤ ﹾﻠ ﹺﺤﺪﹸ ﻋﻠﻴﻪ ﻟﻌﻨﺔ ﺍﻟﻠﻪ)‪ (٣‬ﻣﺎ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺨ ﱢﻠ ﹸﻒ ﺍﻟ ﱠﻨ ﹺﺤ ﹸ‬
‫ﺲ)‪ :(٢‬ﺇﹺ ﱠﻧ ﹸﻪ ﺇﹺ ﹾﻟ ﹶﺤ ﹲﺎﺩ‪ ،‬ﻓﻬﻮ ﹸ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺑﹺ ﹶﻤﺎ ﻗﺎﻝ ﻫﺬﺍ ﹸ‬
‫ﹶ‬
‫ﺃﻭﻗﺤﻪ ﻭﻣﺎ ﺃﻛﺜﺮ ﺗﺠﺮﺃﻩ؟! ﺃﺧﺰﺍﻩ ﺍﷲ«)‪.(٤‬‬

‫)‪ (١‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺭ ﹼﺩ ﺟﻤﻴﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻭﻧﻬﻰ ﺃﻥ ﹸﻳﺤﺪﹼ ﺙ ﺑﻬﺎ ﺃﺣﺪﹼ ‪،‬‬
‫ﻭﺍﺗﹼﻬﻢ ﻭﺍﺿﻌﻬﺎ ﻭﻣﻔﺘﺮﻳﻬﺎ ﺃﺑﺎ ﺍﻟﺰﹼ ﻧﺎﺩ ﻋﺎﻣﻞ ﺑﻨﻲ ﹸﺃﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﻧﻘﻠﻨﺎ ﺫﻟﻚ )ﺹ‪ (٩١ - ٩٠/‬ﻓﺎﻧﻈﺮﻩ ﻓﺈﻧﹼﻪ‬
‫ﻣ ﹺﻬﻢ ﻓﻲ ﻣﻌﺮﻓﺔ ﻣﻨﺸﺄ ﺍﻟﺮﻭﺍﻳ ﹺ‬
‫ﺎﺕ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻭﺍﻟﻤﻮﺿﻮﻋﺔ ﻓﻲ ﺍﻷ ﹼﻣﺔ ﺍﻹﺳﻼﻣ ﹼﻴﺔ‪.‬‬ ‫ﱢ ﹶ ﹶ‬ ‫ﹸ ﱞ‬
‫ﺍﻟﺼﻘﻴﻞ ﻓﻲ‬
‫»ﺍﻟﺴﻴﻒ ﹼ‬
‫ﻭﺳﻤﺎﻩ‪ :‬ﹼ‬ ‫)‪ (٢‬ﻳﻘﺼﺪ ﺑﻪ ﺍﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ﺍ ﹼﻟﺬﻱ ﺭ ﹼﺩ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﱡ‬
‫ﺍﻟﺴﺒﻜﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﹼ‬
‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺯﻓﻴﻞ«‪.‬‬
‫ﹼ‬
‫)‪ (٣‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺯﺍﻫﺪ ﺍﻟﻜﻮﺛﺮﻱ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻖ‪» :‬ﺗﺮ￯ ﺍﻟﻤﺆﻟﻒ ﻋﻠﻰ ﻭﺭﻋﻪ ﺍﻟﺒﺎﻟﻎ ﹶﻳ ﹾﺴ ﹶﺘﻨ ﹺﹾﺰ ﹸﻝ ﺍﻟﻠﻌﻨﺎﺕ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﻇﻢ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻣﻮﺍﺿﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﻳﺴﺘﺤﻖ ﺗﻠﻚ ﺍﻟﻠﻌﻨﺎﺕ ﻣﻦ ﺣﻴﺚ ﺧﺮﻭﺟﻪ ﻋﻠﻰ‬
‫ﻛﻒ ﺍﻟ ﹼﻠﺴﺎﻥ ﺍﻵﻥ ﻋﻦ ﺍﻟ ﹼﻠﻌﻦ‪.‬‬ ‫ﻣﻌﺘﻘﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺘﻠﻚ ﺍﻟﻤﺨﺎﺯﻱ‪ ،‬ﻟﻜﻦ ﺍﻟﺨﺎﺗﻤﺔ ﻣﺠﻬﻮﻟﺔ‪ ،‬ﹶﻓﺎﻷﹶ ﹾﻭ ﹶﻟﻰ ﹼ‬
‫ﺍﺳﺘﹺﻨﹾﺰﹶ ﹸﺍﻝ ﺍﻟﻤﺆﻟﻒ ﺍﻟ ﹼﻠﻌﻨﺔ ﻋﻠﻴﻪ ﻓﻜﺎﻥ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻨﹼﺎﻇﻢ ﻭﻫﻮ ﹶﻳ ﹾﻤ ﹺﻀﻲ ﻋﻠﻰ ﺯﻳﻐﻪ ﻭﺇﺿﻼﻟﻪ ﻋﺎﻣﻠﻪ ﺍﷲ‬
‫ﻭﺃ ﹼﻣﺎ ﹾ‬
‫ﺑﻌﺪﻟﻪ«‪.‬‬
‫)‪ (٤‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺍﻟﺴﻴﻒ ﺍﻟﺼﻘﻴﻞ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺯﻓﻴﻞ )ﺹ‪.(٤١ – ٤٠/‬‬
‫‪٥٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺍﻟﻤ ﹶﻔ ﱢﺴ ﹸﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻘﺮﻃﺒﻲ )ﺕ‪٦٧١/‬ﻫـ(‪» :‬ﺍﻟﻤﻌﻨﻰ‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﹸ‬
‫ﻓﺈﻧﹼﻲ ﹶﻟﻢ ﺃﻛﻦ ﻭﺃﻧﺎ ﻓﻲ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﻰ ﺑﺄﻗﺮﺏ ﺇﻟﻰ ﺍﷲ ﻣﻨﻪ ﻭﻫﻮ ﻓﻲ ﻗﻌﺮ ﺍﻟﺒﺤﺮ ﻓﻲ ﺑﻄﻦ ﺍﻟﺤﻮﺕ‪،‬‬
‫ﻭﻫﺬﺍ ﹼ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﹼ‬
‫ﺃﻥ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﻓﻲ ﺟﻬﺔ«)‪.(١‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻤﺤﺪﺙ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺃﺑﻲ ﺟﻤﺮﺓ ﺍﻷﻧﺪﻟﺴﻲ )ﺕ‪٦٩٩/‬ﻫـ(‪ » :‬ﹶﻓ ﹸﻤ ﹶﺤ ﱠﻤﺪﹲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻓﻮﻕ ﺍﻟﺴﺒﻊ ﺍﻟﻄﺒﺎﻕ ﻭﻳﻮﻧﺲ‪ ‬ﻓﻲ ﻗﻌﺮ ﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﻫﻤﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﷲ‬ ‫ﹼ‬
‫ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﹶﺣﺪﱟ ﹶﺳ ﹶﻮ ﹴﺍﺀ‪ ،‬ﻭﻟﻮ ﹶ‬
‫ﻛﺎﻥ‪ ‬ﹸﻣ ﹶﻘ ﱠﻴﺪﹰ ﺍ ﺑﺎﻟﻤﻜﺎﻥ ﺃﻭ ﺍﻟﺰﻣﺎﻥ ﻟﻜﺎﻥ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﺃﻗﺮﺏ ﺇﻟﻴﻪ‪ ،‬ﻓﺜﺒﺖ ﺑﻬﺬﺍ ﻧﻔﻲ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺠﻬﺔ ﻓﻲ ﺣ ﹼﻘﻪ ﺟﻞ ﺟﻼﻟﻪ«)‪.(٢‬‬

‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ ﹶﻭ ﹶﻟ ﹶﻮﺍ ﹺﺯ ﹺﻣ ﹶﻬﺎ ﹺﻣ ﹶﻦ‬ ‫ﺍﻟﻌ ﹾﻘ ﹺﻠ ﱠﻴ ﹸﺔ ﺍﻟﺪﱠ ﺍ ﱠﻟ ﹸﺔ ﹶﻋ ﹶﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬

‫ﻳﻪ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﹶﻋ ﹺﻦ ﹺ‬ ‫ﺍﻷ ﹺﺩ ﱠﻟ ﹸﺔ ﹶ‬‫ﹶﺛﺎﻟﹺ ﹰﺜﺎ‪ :‬ﹶ‬
‫ﺍﻟﻤ ﹶﻜ ﹺ‬
‫ﺎﻥ‬ ‫ﺍﻟﺠ ﹶﻬ ﹺﺔ ﹶﻭ ﹶ‬ ‫ﺍﻟﺤ ﱢﻴ ﹺﺰ ﹶﻭ ﹺ‬‫ﹶ‬
‫ﺍﻟﻌﻘﻞ ﹸﻓ ﹺﻘﺪﹶ ﺍﻟ ﹼﺘﻜﻠﻴﻒ‪ ،‬ﻭﻫﻮ ﹲ‬
‫ﺃﺻﻞ‬ ‫ﹸ‬ ‫ﺍﻟﻌﻘﻞ ﻓﻲ ﺍﻹﺳﻼﻡ ﻫﻮ ﺃﺻﻞ ﺍﻟ ﹼﺘﻜﻠﻴﻒ‪ ،‬ﹶﻓ ﹶﻤﺘﹶﻰ ﹸﻓ ﹺﻘﺪﹶ‬
‫ﹶ‬ ‫ﹼ‬
‫ﺇﻥ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻭﻣﺎ ﻳﺘﻌ ﹼﻠﻖ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﹸ‬
‫ﺍﻟﻤ ﹺﻬ ﱠﻤﺔ‪،‬‬ ‫ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﻳﻨﻀﺒﻂ ﺑﻬﺎ ﻓﻬﻢ ﺍﻟﻜﺘﺎﺏ ﹶﻭ ﱡ‬
‫ﺍﻟﺸ ﹾﺮ ﹺﻋ ﱠﻴ ﹺﺔ ﻭﺇﺩﺭﺍﻙ‬
‫ﻓﻼ ﹸﻳﻤﻜﻦ ﺗﺤﻘﻴﻖ ﻓﻬﻢ ﻧﺼﻮﺹ ﺍﻟﺸﹼ ﺮﻳﻌﺔ ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺃﺩ ﹼﻟﺘﻬﺎ ﱠ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﹼ‬ ‫ﻗﻮﺍﻋﺪﻫﺎ ﻭﻣﻮﺍﺯﻳﻨﻬﺎ ﺇﻻ ﺑﺎﻟﻌﻘﻞ ﺍ ﹼﻟﺬﻱ ﻫﻮ ﻣﻨﺎﻁ ﺍﻟ ﹼﺘﻜﻠﻴﻒ ﻭﺃﺳﺎﺳﻪ؛ ﻭﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻟﻘﻄﻌﻴﺔ‪،‬‬
‫ﹼ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﹼ‬ ‫ﺍﻟﻘﻄﻌﻴﺔ ﺍﻟﺘﻲ ﹸﺑﻨﹺ ﹶﻴ ﹾﺖ ﻋﻠﻰ ﺍﻟ ﹼﻨﺼﻮﺹ‬ ‫ﹼ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ‬
‫ﹼ‬ ‫ﻳﺪﻭﺭ ﺭﺣﺎﻫﺎ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ‬
‫ﻓﺎﻟﻌﻘﻞ ﻳﺸﻬﺪﹸ ﻟﻠ ﹼﻨﻘﻞﹺ ﺍﻟﻘﻄﻌﻲ ﻭﻫﻮ ﺑﺪﻭﺭﻩ ﻻ ﹶﻳ ﹾﺄﺗﹺﻲ ﹼﺇﻻ ﺑﹺ ﹸﻤ ﹶﺠ ﱢﻮ ﹶﺯ ﹺ‬
‫ﺍﺕ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺨﻄﻴﺐ‬ ‫ﹸ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ﻓﻲ »ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﻤﺘﻔﻘﻪ«)‪.(٣‬‬

‫ﹸ‬
‫ﺗﻜﻮﻥ‬ ‫ﺍﻟﻘﻄﻌﻴﺔ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟ ﹼﻨﺼﻮﺹ‬ ‫ﺍﻟﻌ ﹾﻘ ﹺﻠ ﱠﻴ ﹶﺔ ﺍﻟ ﹶﻘ ﹾﻄ ﹺﻌ ﱠﻴ ﹶﺔ‬ ‫ﻓﺈﻥ ﹶ‬
‫ﺍﻷ ﹺﺩ ﱠﻟ ﹶﺔ ﹶ‬ ‫ﻭﺑﻨﺎ ﹰﺀ ﻋﻠﻴﻪ‪ ،‬ﹼ‬
‫ﹼ‬ ‫ﹼ‬ ‫ﹼ‬
‫ﻋﻠﻤﺎﺀ‬
‫ﹸ‬ ‫ﻗﺎﻃﻌﺎ ﻓﻲ ﺇﺛﺒﺎﺕ ﹼ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ ﺍﻟﺠﺴﻢ ﻭﻟﻮﺍﺯﻣﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺍﻧﺘﻬﺠﻪ‬ ‫ﹰ‬ ‫ﹸﺑ ﹾﺮ ﹶﻫﺎ ﹰﻧﺎ‬
‫ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻰ ﻧﻔﻲ‬
‫ﹼ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﹺﻣ ﹶﻦ ﹸ‬
‫ﺍﻟﻤﻨﹶﺰﱢ ﹶﻫﺔ ﻓﻲ ﺗﻘﺮﻳﺮ ﺫﻟﻚ‪ ،‬ﺣﻴﺚ ﺍﺷﺘﻐﻠﻮﺍ ﺑﺘﻘﺮﻳﺮ ﺍﻷﺩ ﹼﻟﺔ‬ ‫ﹺ‬ ‫ﺍﻷ ﹼﻣ ﹺﺔ‬

‫)‪ (١‬ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪.(٣٣/١١‬‬

‫)‪ (٢‬ﺍﺑﻦ ﺃﺑﻲ ﺟﻤﺮﺓ‪ ،‬ﺑﻬﺠﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺤﻠﻴﻬﺎ ﺑﻤﻌﺮﻓﺔ ﻣﺎ ﻟﻬﺎ ﻭﻣﺎ ﻋﻠﻴﻬﺎ )‪.(١٧٦/٢‬‬
‫)‪ (٣‬ﺍﻟﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﻤﺘﻔﻘﻪ )‪.(٣٥٤/١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٥٨‬‬

‫ﻭﺍﻟﺠ ﹶﻬ ﹺﺔ ﻭﻗﺒﻮﻝ ﺍﻻﻧﻘﺴﺎﻡ ﹼ‬

‫ﻭﺍﻟﺼﻮﺭﺓ‪،‬‬ ‫ﺎﻥ ﹺ‬ ‫ﻭﺍﻟﻤ ﹶﻜ ﹺ‬ ‫ﺍﻟﺠﺴﻤﻴﺔ ﻋﻨﻪ ﺗﻌﺎﻟﻰ ﺑﹺ ﹶﻨ ﹾﻔ ﹺﻲ ﹶﻟ ﹶﻮﺍ ﹺﺯ ﹺﻣ ﹶﻬﺎ ﻣﻦ ﹶ‬
‫ﺍﻟﺤ ﱢﻴ ﹺﺰ ﹶ‬ ‫ﹼ‬
‫ﻭﻫﺬﻩ ﺃﻗﻮﺍﻝ ﺛﻼﺛﺔ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺸﺎﺭﺑﻬﻢ‪:‬‬
‫»ﺍﻟﻔ ﹶﺼ ﹸﻞ ﹺﻓﻲ ﺍﻟ ﹺﻤ ﹶﻠﻞﹺ ﹶﻭ ﹶ‬
‫ﺍﻷ ﹾﻫ ﹶﻮ ﹺﺍﺀ‬ ‫ﺍﻟﻈﺎﻫﺮ ﹼﻳﺔ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﹺ‬ ‫‪ -١‬ﻗﺎﻝ ﺇﻣﺎﻡ ﹼ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻴﻢ‪ » :‬ﹶﺫ ﹶﻫ ﹶﺐ ﹶﻃﺎﺋﹺ ﹶﻔ ﹲﺔ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﹶﻘ ﹾﻮ ﹺﻝ ﺑﹺ ﹶﺄ ﱠﻥ ﹶ‬
‫ﻮﺣﻴﺪ ﹶﻭ ﹶﻧ ﹾﻔ ﹺﻲ ﺍﻟ ﱠﺘ ﹾﺠ ﹺﺴ ﹺ‬
‫ﹺ‬ ‫ﻭﺍﻟﻨ ﹶﱢﺤﻞﹺ « ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟ ﹼﺘ‬
‫ﻋﺮﺽ‪ ،‬ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﺑﻄﻞ ﹶﺃ ﹾﻥ‬‫ﹲ‬ ‫ﺟﺴﻢ ﹶﺃﻭ‬
‫ﹲ‬ ‫ﻮﻝ ﺇﹺ ﱠﻻ‬ ‫ﻭﺣﺠﺘﻬﻢ ﹺﻓﻲ ﹶﺫﻟﹺﻚ‪ :‬ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﻳﻘﻮﻡ ﹺﻓﻲ ﹶ‬
‫ﺍﻟﻤ ﹾﻌ ﹸﻘ ﹺ‬ ‫ﹼ‬ ‫ﹺﺟ ﹾﺴ ﹲﻢ‪.‬‬
‫ﺍﻟﻔ ﹾﻌ ﹶﻞ ﹶﻻ ﹶﻳ ﹺﺼ ﱡﺢ ﺇﹺ ﱠﻻ ﹺﻣ ﹾﻦ ﹺﺟ ﹾﺴ ﹴﻢ ﻭﺍﻟﺒﺎﺭﻱ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‬ ‫ﻳﻜﻮﻥ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻋ ﹶﺮ ﹰﺿﺎ ﹶﺛﺒﺖ ﹶﺃ ﱠﻧ ﹸﻪ ﹺﺟ ﹾﺴ ﹲﻢ‪ ،‬ﹶﻭ ﹶﻗﺎ ﹸﻟﻮﺍ‪ :‬ﺇﹺ ﱠﻥ ﹺ‬ ‫ﹶ‬
‫ﺁﻥ ﹺﻓ ﹶﻴﻬﺎ ﺫﻛﺮ ﺍﻟﻴ ﹺﺪ ﹶﻭﺍﻟﻴﺪﹶ ﹾﻳ ﹺﻦ ﹶﻭ ﹶ‬
‫ﺍﻷ ﹾﻳ ﹺﺪﻱ‬ ‫ﺍﻟﻘ ﹾﺮ ﹺ‬
‫ﺎﺕ ﻣﻦ ﹸ‬ ‫ﺍﺣﺘ ﱡﹶﺠﻮﺍ ﺑﺂ ﹶﻳ ﹴ‬‫ﺟﺴﻢ‪ .‬ﹶﻭ ﹾ‬ ‫ﺎﻋ ﹲﻞ‪ ،‬ﹶﻓ ﹶﻮ ﹶﺟ ﹶﺐ ﹶﺃ ﱠﻧ ﹸﻪ‬ ‫ﹶﻓ ﹺ‬
‫ﹶ‬ ‫ﹸ ﹶ‬ ‫ﹲ‬
‫ﺍﻟﺠﻨﺐ‪ ،‬ﹶﻭﺑﹺ ﹶﻘ ﹾﻮﻟﹺ ﹺﻪ ﺗﻌﺎﻟﻰ‪] ﴾¼»﴿ :‬ﺍﻟﻔﺠﺮ‪ ، [٢٢/‬ﻭ﴿‪ÄÃÂ‬‬ ‫ﹺ‬ ‫ﺍﻟﻮ ﹾﺟ ﹺﻪ ﹶﻭ‬ ‫ﹶﻭ ﹺ‬
‫ﺍﻟﻌﻴﻦ ﹶﻭ ﹶ‬
‫ﻭﺑﺄﺣﺎﺩﻳﺚ ﻟﻠﺠﺒﻞﹺ ‪ ،‬ﹺﻓ ﹶﻴﻬﺎ‬
‫ﹶ‬ ‫ﻴﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‪،‬‬‫‪] ﴾ÈÇÆÅ‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢١٠/‬ﹶﻭ ﹶﺗ ﹶﺠ ﱢﻠ ﹺ‬
‫ﻭﺍﻷﺻﺎﺑﻊ ﹶﻭﺍﻟ ﱠﺘﻨ ﱡﹶﺰ ﹺﻝ‪.‬‬
‫ﹺ‬ ‫ﺍﻟﺮ ﹾﺟﻞﹺ‬ ‫ﺫﻛﺮ ﺍﻟﻘﺪﹶ ﻡ ﹶﻭﺍﻟ ﹶﻴ ﹺﻤﻴﻦ ﹶﻭ ﱢ‬ ‫ﹸ‬
‫ﹺ‬
‫ﺧﻼﻑ ﹶﻣﺎ‬ ‫ﻮﺹ ﹸﻭ ﹸﺟﻮ ﹲﻩ ﹶﻇ ﹺ‬
‫ﺎﻫ ﹶﺮ ﹲﺓ ﹶﺑ ﱢﻴﻨ ﹲﹶﺔ ﹶﺧﺎ ﹺﺭ ﹶﺟ ﹲﺔ ﻋﻠﻰ‬ ‫ﺎﻝ ﹶﺃ ﹸﺑﻮ ﹸﻣ ﹶﺤ ﱠﻤﺪ)‪ :(١‬ﹶﻭﻟﹺ ﹶﺠ ﹺﻤ ﹺ‬
‫ﻴﻊ ﹶﻫ ﹺﺬﻩ ﺍﻟ ﱡﻨ ﹸﺼ ﹺ‬ ‫ﹶﻗ ﹶ‬
‫ﹶﻇ ﱡﻨﻮ ﹸﻩ ﹶﻭ ﹶﺗ ﹶﺄ ﱠﻭ ﹸﻟﻮ ﹸﻩ‪.‬‬

‫ﻮﻝ ﺇﹺ ﱠﻻ‬ ‫ﻳﻘﻮﻡ ﹺﻓﻲ ﹶ‬

‫ﺍﻟﻤ ﹾﻌ ﹸﻘ ﹺ‬ ‫ﻓﺎﺳﺪﺍﻥ‪ ،‬ﺃ ﹼﻣﺎ ﹶﻗ ﹾﻮﻟﻬﻢ‪ :‬ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻻﺳﺘﺪﻻﻻﻥ‬ ‫ﺎﻝ ﹶﺃﺑﻮ ﹸﻣ ﹶﺤ ﱠﻤﺪ‪ :‬ﹶﻭ ﹶﻫ ﹶﺬ ﹺ‬
‫ﺍﻥ‬ ‫ﹶﻗ ﹶ‬
‫ﺍﻟﻌﺎ ﹶﻟ ﹺﻢ ﺇﹺ ﱠﻻ ﹺﺟ ﹾﺴ ﹲﻢ ﹶﺃ ﹾﻭ‬
‫ﻮﺟﺪﹸ ﹺﻓﻲ ﹶ‬ ‫ﺍﻟﺼ ﹶﻮﺍﺏ‪ :‬ﹶﺃﻧﻪ ﹶﻻ ﹸﻳ ﹶ‬ ‫ﺎﻗ ﹶﺼ ﹲﺔ‪ ،‬ﹶﻭﺇﹺ ﱠﻧ ﹶﻤﺎ ﱠ‬‫ﺽ‪ ،‬ﹶﻓﺈﹺ ﱠﻧ ﹶﻬﺎ ﹺﻗ ﹾﺴ ﹶﻤ ﹲﺔ ﹶﻧ ﹺ‬‫ﺟﺴﻢ ﹶﺃﻭ ﹶﻋ ﹶﺮ ﹲ‬ ‫ﹲ‬
‫ﻓﺒﺎﻟﻀﺮﻭﺭﺓ ﻧﻌﻠﻢ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻟﻮ ﹶﻛ ﹶ‬
‫ﺎﻥ ﹸﻣ ﹾﺤ ﹺﺪ ﹸﺛ ﹶﻬﺎ‬ ‫ﹼ‬ ‫ﺙ ﹶﻟ ﹸﻪ‪،‬‬ ‫ﹶﻀﻲ ﺑﻄﺒﻴﻌﺘﻪ ﻭﺟﻮ ﹶﺩ ﹸﻣ ﹾﺤ ﹺﺪ ﹴ‬ ‫ﺽ ﹶﻭ ﹺﻛ ﹶﻼ ﹸﻫ ﹶﻤﺎ ﹶﻳ ﹾﻘﺘ ﹺ‬ ‫ﹶﻋ ﹶﺮ ﹲ‬
‫ﺍﻟﺠ ﹾﺴ ﹺﻢ‬ ‫ﺎﻋ ﹶﻞ ﹺ‬ ‫ﻭﺭ ﹺﺓ ﹶﺃﻥ ﹶﻓ ﹺ‬ ‫ﺎﻟﻀ ﹸﺮ ﹶ‬ ‫ﹶﻀﻲ ﹶﻓ ﹺ‬
‫ﺎﻋ ﹰﻼ ﹶﻓ ﹶﻌ ﹶﻠ ﹸﻪ ﹶﻭ ﹶﻻ ﹸﺑﺪﱠ ‪ ،‬ﹶﻓ ﹶﻮ ﹶﺟ ﹶﺐ ﺑﹺ ﱠ‬ ‫ﺎﻥ ﹶﻳ ﹾﻘﺘ ﹺ‬‫ﹺﺟ ﹾﺴ ﹰﻤﺎ ﹶﺃ ﹾﻭ ﹶﻋ ﹶﺮ ﹰﺿﺎ ﹶﻟ ﹶﻜ ﹶ‬
‫ﹺ‬
‫ﺑﻀﺮﻭﺭﺓ ﺍﻟﻌﻘﻞﹺ‬ ‫ﻳﻀ ﹶﻄﺮ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹸﻛ ﱡﻞ ﹺﺫﻱ ﹺﺣ ﱟ‬
‫ﺲ‬ ‫ﺲ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﹶﻭ ﹶﻻ ﹶﻋ ﹶﺮ ﹰﺿﺎ‪ ،‬ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹸﺑ ﹾﺮ ﹶﻫ ﹲ‬
‫ﺎﻥ ﹾ‬ ‫ﺽ ﹶﻟ ﹾﻴ ﹶ‬
‫ﺍﻟﻌ ﹶﺮ ﹺ‬‫ﹶﻭ ﹶ‬
‫ﹶﻭ ﹶﻻ ﹸﺑﺪﱠ ‪.‬‬

‫ﻭﺭ ﹶﺓ ﹶﺃ ﹾﻥ‬ ‫ﺎﺩ ﹺﻫ ﹾﻢ – ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻻﻗﺘﻀﻰ ﹶﺫﻟﹺﻚ ﹶﺿ ﹸﺮ ﹶ‬ ‫ﺎﻥ ﺍﻟ ﹶﺒﺎ ﹺﺭﻱ – ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻋﻦ ﺇ ﹾﻟ ﹶﺤ ﹺ‬ ‫ﹶﻭ ﹶﺃ ﹾﻳ ﹰﻀﺎ‪ ،‬ﹶﻓ ﹶﻠﻮ ﹶﻛ ﹶ‬
‫ﺍﻟﺸ ﹾﺮ ﹺﻙ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﻟﹺ ﹶﺸ ﹾﻴﺌ ﹾﹶﻴ ﹺﻦ‬
‫ﺎﺏ ﱢ‬ ‫ﺎﻝ ﺍﻟ ﱠﺘ ﹾﻮ ﹺﺣ ﹺ‬
‫ﻴﺪ ﹶﻭﺇﹺ ﹶ‬
‫ﻳﺠ ﹸ‬ ‫ﺎﻥ ﹸﻫ ﹶﻤﺎ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ‪ ،‬ﹶﻭ ﹶﻫ ﹶﺬﺍ ﺇ ﹾﺑ ﹶﻄ ﹸ‬‫ﺎﻥ ﹶﻭ ﹶﻣ ﹶﻜ ﹲ‬
‫ﻳﻜﻮﻥ ﹶﻟ ﹸﻪ ﹶﺯ ﹶﻣ ﹲ‬
‫ﹶ‬
‫ﻛﻔﺮ‪ .‬ﹶﻭﻗﺪ ﺗﻘﺪﻡ ﺇﻓﺴﺎﺩﻧﺎ ﻟﹺ ﹶﻬ ﹶﺬﺍ ﺍﻟ ﹶﻘ ﹾﻮﻝ‪.‬‬ ‫ﻳﺠ ﹸ ﹶ‬ ‫ﹺﺳ ﹶﻮﺍ ﹸﻩ‪ ،‬ﹶﻭﺇﹺ ﹶ‬
‫ﺎﺏ ﺃ ﹾﺷ ﹶﻴﺎ ﹶﺀ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﻏ ﹾﻴ ﹺﺮ ﹶﻣ ﹾﺨ ﹸﻠﻮ ﹶﻗ ﹴﺔ ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹲ‬

‫)‪ (١‬ﺃﻱ ﺍﺑﻦ ﺣﺰﻡ‪.‬‬

‫‪٥٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﻋﻤﻴﻖ‪ ،‬ﹶﻭ ﹸﻧ ﱠﻈ ﹸﺎﺭ ﹸﻫ ﹾﻢ ﹶﻻ ﹶﻳ ﹸﻘﻮ ﹸﻟ ﹶ‬

‫ﻮﻥ‬ ‫ﹲ‬ ‫ﹲ‬
‫ﻋﺮﻳﺾ‬ ‫ﺟﺴﻢ ﺇﹺ ﱠﻻ ﹸﻣﺆﹶ ﱠﻟ ﹲﻒ ﹶﻃ ﹺﻮ ﹲ‬
‫ﻳﻞ‬ ‫ﹲ‬ ‫ﹶﻭ ﹶﺃ ﹾﻳﻀﺎ‪ ،‬ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹶﻻ ﹸﻳ ﹾﻌ ﹶﻘ ﹸﻞ ﺍﻟ ﹶﺒ ﱠﺘ ﹶﺔ‬
‫ﺑﹺ ﹶﻬ ﹶﺬﺍ‪ ،‬ﹶﻓﺈﹺﻥ ﹶﻗﺎ ﹸﻟﻮ ﹸﻩ ﹶﻟ ﹺﺰ ﹶﻣ ﹸﻬﻢ ﹶﺃ ﱠﻥ ﹶﻟ ﹸﻪ ﹸﻣﺆﹶ ﱢﻟ ﹰﻔﺎ ﹶﺟ ﹺ‬
‫ﺎﻣ ﹰﻌﺎ ﹸﻣ ﹾﺨ ﹶﺘ ﹺﺮ ﹰﻋﺎ ﹶﻓ ﹺ‬
‫ﺎﻋ ﹰﻼ‪.‬‬

‫ﺟﺎﻣﻌﺎ‬
‫ﹰ‬ ‫ﺍﻟﻌﺎ ﹶﻟ ﹺﻢ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﺘ ﹾﺄﻟﹺ ﹺ‬
‫ﻴﻒ ﹶﻻ ﹸﻣﺆﹶ ﱢﻟ ﹰﻔﺎ ﹶﻭ ﹶﻻ‬ ‫ﻣﻨﻌﻮﺍ ﻣﻦ ﹶﺫﻟﹺﻚ‪ ،‬ﹶﻟ ﹺﺰ ﹶﻣ ﹸﻬﻢ ﹶﺃﻥ ﹶﻻ ﹸﻳ ﹺ‬
‫ﻮﺟ ﹸﺒﻮﺍ ﻟﹺ ﹶﻤﺎ ﹺﻓﻲ ﹶ‬ ‫ﹶﻓﺈﹺﻥ ﹸ‬
‫ﹶﻀﻲ ﹸﻣﺆﹶ ﱢﻟ ﹰﻔﺎ ﹶﺿ ﹸﺮ ﹶ‬
‫ﻭﺭ ﹰﺓ‪.‬‬ ‫ﺍﻟﻤﺆﹶ ﱠﻟ ﹸﻒ ﹸﻛ ﱡﻠ ﹸﻪ ﹶﻛ ﹾﻴ ﹶﻔ ﹶﻤﺎ ﹸﻭ ﹺﺟﺪﹶ ﹶﻳ ﹾﻘﺘ ﹺ‬
‫ﺇﹺﺫ ﹸ‬

‫ﻒ‪ .‬ﻗﻴﻞ ﹶﻟ ﹸﻬﻢ‪ :‬ﹶﻫ ﹶﺬﺍ ﹸﻫ ﹶﻮ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻻ ﹸﻳ ﹾﻌ ﹶﻘ ﹸﻞ ﹶﺣﻘﺎ ﹶﻭ ﹶﻻ ﹸﻳﺘﺸﻜﻞ ﹺﻓﻲ‬

‫ﹶﻓﺈﹺﻥ ﹶﻗﺎ ﹸﻟﻮﺍ‪ :‬ﹸﻫ ﹶﻮ ﹺﺟ ﹾﺴ ﹲﻢ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻣﺆﹶ ﱠﻟ ﹴ‬
‫ﺲ ﺍﻟ ﹶﺒ ﱠﺘ ﹶﺔ )‪.(...‬‬
‫ﺍﻟ ﱠﻨ ﹾﻔ ﹺ‬

‫ﺍﷲ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﺑﹺ ﹶﺄ ﱠﻧ ﹸﻪ ﹺﺟ ﹾﺴ ﹲﻢ ﹶﻭ ﹶﻗ ﹶ‬

‫ﻮﻝ ﹶﻣ ﹾﻦ ﹶﻭ ﹶﺻ ﹶﻔ ﹸﻪ ﺑﹺ ﹶﺤ ﹶﺮ ﹶﻛ ﹴﺔ‬ ‫ﻭﺻﻒ ﹶ‬ ‫ﹶ‬ ‫ﺎﻝ ﹶﺃ ﹸﺑﻮ ﹸﻣ ﹶﺤ ﱠﻤﺪ‪ :‬ﹶﻭ ﹾﻳﺒ ﹸﻄ ﹸﻞ ﹶﻗ ﹾﻮ ﹶﻝ ﹶﻣ ﹾﻦ‬‫ﹶﻗ ﹶ‬
‫ـﻤﺘ ﹶﹶﺤ ﱢﺮ ﹴﻙ‬ ‫ﻮﺟ ﹸﺐ ﹶﺃ ﱠﻥ ﹸﻛ ﱠﻞ ﹸﻣﺘ ﹶﹶﺤ ﱢﺮ ﹴﻙ ﹶﻓ ﹸﺬﻭ ﹶﺣ ﹶﺮ ﹶﻛ ﹴﺔ ﹶﻭ ﹶﺃ ﹼﻥ ﹶ‬
‫ﺍﻟﺤ ﹶﺮ ﹶﻛ ﹶﺔ ﻟﹺ ﹸ‬ ‫ﻭﺭ ﹶﺓ ﹸﺗ ﹺ‬‫ﺍﻟﻀ ﹸﺮ ﹶ‬‫ﷲ ﹶﻋﻦ ﹶﺫﻟﹺﻚ‪ :‬ﺇﹺ ﹼﻥ ﱠ‬ ‫ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﺍ ﹸ‬
‫ﻹ ﹶﺿﺎ ﹶﻓﺔ‪،‬‬ ‫ـﻤﺘ ﹶﹶﺼ ﱢﻮ ﹴﺭ ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹶﺃ ﹾﻳ ﹰﻀﺎ ﻣﻦ ﹶﺑﺎﺏ ﺍ ﹺ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺼ ﱠﻮ ﹺﺭ ﻟﹺ ﹸ‬
‫ﻮﺭ ﹶﺓ ﹺﻓﻲ ﹸ‬ ‫ﺍﻟﺼ ﹶ‬‫ﻹ ﹶﺿﺎ ﹶﻓ ﹺﺔ‪ ،‬ﹶﻭ ﱡ‬ ‫ﺑﹺ ﹶﻬﺎ ﹶﻭ ﹶﻫ ﹶﺬﺍ ﻣﻦ ﹶﺑ ﹺ‬
‫ﺎﺏ ﺍ ﹺ‬
‫ﺎﻝ ﻻ ﹶﺃ ﹶﻭﺍﺋﹺ ﹶﻞ ﹶﻟ ﹶﻬﺎ ﹶﻭ ﹶﻫ ﹶﺬﺍ‬ ‫ﻓﻌ ﹴ‬ ‫ﻭﺟﻮﺩ ﹶﺃ ﹶ‬
‫ﹸ‬ ‫ﺎﻥ ﹸﻛ ﱡﻞ ﹸﻣ ﹶﺼ ﱢﻮ ﹴﺭ ﹸﻣﺘ ﹶﹶﺼ ﱠﻮ ﹰﺭﺍ ﹶﻭ ﹸﻛ ﱡﻞ ﹸﻣ ﹶﺤ ﱢﺮ ﹴﻙ ﹸﻣﺘ ﹶﹶﺤ ﱢﺮ ﹰﻛﺎ ﹶﻟ ﹶﻮ ﹶﺟ ﹶﺐ‬‫ﹶﻓ ﹶﻠﻮ ﹶﻛ ﹶ‬
‫ﹺ‬
‫ﻭﺟﻮﺩ‬ ‫ﻴﻤﺎ ﺧﻼ ﻣﻦ ﻛﺘﹶﺎﺑﻨﹶﺎ ﺑﻌﻮﻥ ﺍﷲ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﻟﻨﺎ ﻭﺗﺄﻳﻴﺪﻩ ﺇ ﹼﻳﺎﻧﺎ‪ .‬ﹶﻓ ﹶﻮ ﹶﺟ ﹶﺐ ﹶﺿ ﹸﺮ ﹶ‬
‫ﻭﺭ ﹸﺓ‬ ‫ﻗﺪ ﺃﺑﻄﻠﻨﺎﻩ ﹺﻓ ﹶ‬
‫ﻭﺭ ﹰﺓ ﹶﻭ ﹶﻻ ﹸﺑﺪﱠ ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﺒﺎ ﹺﺭﻱ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‪ ،‬ﹸﻣ ﹶﺤ ﱢﺮ ﹸﻙ‬ ‫ﺲ ﹸﻣﺘ ﹶﹶﺤ ﱢﺮ ﹰﻛﺎ ﹶﻭ ﹸﻣ ﹶﺼ ﱢﻮ ﹴﺭ ﹶﻟ ﹾﻴ ﹶ‬
‫ﺲ ﹸﻣﺘ ﹶﹶﺼ ﱠﻮ ﹰﺭﺍ ﹶﺿ ﹸﺮ ﹶ‬ ‫ﹸﻣ ﹶﺤ ﱢﺮ ﹴﻙ ﹶﻟ ﹾﻴ ﹶ‬
‫ﺍﻟﻤ ﹶﺼ ﱠﻮ ﹶﺭ ﹺ‬
‫ﺍﺕ‪ ،‬ﹶﻻ ﺇﹺ ﹶﻟﻪ ﺇﹺ ﱠﻻ ﹸﻫ ﹶﻮ‪.(١)«...‬‬ ‫ﺎﺕ‪ ،‬ﹶﻭ ﹸﻣ ﹶﺼ ﱢﻮ ﹸﺭ ﹸ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺤ ﱢﺮ ﹶﻛ ﹺ‬ ‫ﹸ‬

‫‪ - ٢‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﻲ ﺍﻷﺷﻌﺮﻱ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﺍﻷﺻﻞ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﻌﻠﻢ‬
‫ﻒ ﹺﻣ ﹶﻦ ﺍﻟﺠﻮﺍﻫ ﹺﺮ‪،‬‬ ‫ﺍﻟﻤﺆﹶ ﱠﻟ ﹺ‬
‫ﺍﻟﺠ ﹾﺴ ﹸﻢ ﻋﺒﺎﺭ ﹲﺓ ﻋﻦ ﹸ‬ ‫ﺇﺫ ﹺ‬ ‫ﻒ ﹺﻣ ﹾﻦ ﺟﻮﺍﻫﺮ)‪ (٢‬ﹺ‬ ‫ﺑﺄﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ ﹸﻣﺆﹶ ﱠﻟ ﹴ‬
‫ﹶﺺ ﺑﹺ ﹶﺤ ﱢﻴ ﹴﺰ‬ ‫ﻷ ﱠﻥ ﹸﻛ ﱠﻞ ﹺﺟ ﹾﺴ ﹴﻢ ﹸﻣ ﹾﺨﺘ ﱞ‬ ‫ﻮﺻﺎ ﺑﹺ ﹶﺤﻴ ﹴﺰ ﹶﺑ ﹶﻄ ﹶﻞ ﹶﻛﻮ ﹸﻧ ﹸﻪ ﹺﺟﺴ ﹰﻤﺎ‪ ،‬ﹶ‬ ‫ﻭﺇﺫﺍ ﹶﺑ ﹶﻄ ﹶﻞ ﹶﻛ ﹾﻮ ﹸﻧ ﹸﻪ ﹶﺟ ﹾﻮ ﹶﻫ ﹰﺮﺍ ﹶﻣ ﹾﺨ ﹸﺼ ﹰ‬
‫ﹾ‬ ‫ﹾ‬ ‫ﱢ‬
‫ﻜﻮﻥ‬‫ﻭﺍﻟﺴ ﹺ‬ ‫ﹺ‬
‫ﻭﺍﻟﺤﺮﻛﺔ ﹼ‬ ‫ﻭﺍﻻﺟﺘﻤﺎﻉ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻻﻓﺘﺮﺍﻕ‬ ‫ﻳﺴﺘﺤﻴﻞ ﹸﺧ ﹸﻠ ﱡﻮ ﹸﻩ ﹺ‬
‫ﻋﻦ‬ ‫ﹸ‬ ‫ﻓﺎﻟﺠﻮﻫﺮ‬
‫ﹸ‬ ‫ﹶﻭ ﹸﻣ ﹶﺮ ﱠﻛ ﹲﺐ ﹺﻣﻦ ﺟﻮﻫ ﹴﺮ‪،‬‬
‫ﺎﺯ‬‫ﺍﻟﻌﺎ ﹶﻟ ﹺﻢ ﹺﺟ ﹾﺴ ﹲﻢ ﹶﻟ ﹶﺠ ﹶ‬‫ﺻﺎﻧﻊ ﹶ‬‫ﹶ‬ ‫ﺟﺎﺯ ﹶﺃ ﹾﻥ ﹸﻳ ﹾﻌ ﹶﺘ ﹶﻘﺪﹶ ﹶﺃ ﱠﻥ‬
‫ﻭﺙ‪ .‬ﻭﻟﻮ ﹶ‬ ‫ﺍﻟﺤﺪﹸ ﹺ‬ ‫ﺎﺕ ﹸ‬ ‫ﻭﺍﻟﻬﻴﺌﺔ ﻭﺍﻟﻤﻘﺪﺍ ﹺﺭ ﻭﻫﺬﻩ ﹺﺳ ﹶﻤ ﹸ‬ ‫ﹺ‬
‫ﺎﺳ ﹲﺮ‬ ‫ﺎﺳ ﹶﺮ ﹸﻣﺘ ﹶﹶﺠ ﹺ‬‫ﺁﺧﺮ ﻣﻦ ﺃﻗﺴﺎ ﹺﻡ ﺍﻷﺟﺴﺎ ﹺﻡ‪ .‬ﹶﻓﺈﹺ ﹾﻥ ﹶﺗ ﹶﺠ ﹶ‬ ‫ﻟﺸﻲﺀ ﹶ‬‫ﹴ‬ ‫ﻤﺲ ﻭﺍﻟﻘﻤ ﹺﺮ ﺃﻭ‬ ‫ﺍﻹﻟﻬﻴﺔ ﻟﻠﺸﹼ ﹺ‬‫ﹼ‬ ‫ﹶﺃﻥ ﹸﻳ ﹾﻌ ﹶﺘ ﹶﻘﺪﹶ‬
‫ﺍﻻﺳﻢ ﹶﻣ ﹶﻊ‬
‫ﹺ‬ ‫ﺫﻟﻚ ﹶﻏ ﹶﻠ ﹰﻄﺎ ﻓﻲ‬ ‫ﺄﻟﻴﻒ ﹺﻣ ﹶﻦ ﺍﻟﺠﻮﺍﻫ ﹺﺮ ﹶ‬
‫ﻛﺎﻥ ﹶ‬ ‫ﺇﺭﺍﺩﺓ ﺍﻟ ﱠﺘ ﹺ‬‫ﹺ‬ ‫ﻋﻠﻰ ﹶﺗ ﹾﺴ ﹺﻤ ﱠﻴﺘﹺ ﹺﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﹺﻣ ﹾﻦ ﹶﻏ ﹾﻴ ﹺﺮ‬

‫ﺍﻟﻔﺼ ﹸﻞ ﻓﹺﻲ ﹺ‬
‫ﺍﻟﻤ ﹶﻠ ﹺﻞ ﻭﺍﻷﻫﻮﺍﺀ ﹶﻭﺍﻟﻨ ﹶﱢﺤ ﹺﻞ ) ‪.(٩٥ – ٩٢/٢‬‬ ‫ﹺ‬
‫)‪ (١‬ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﹶ‬
‫)‪ (٢‬ﺍﻟﺠﻮﻫﺮ‪ :‬ﻫﻮ ﺍﻟﻤﺘﺤﻴﺰ ﺍﻟﻘﺎﺋﻢ ﺑﻨﻔﺴﻪ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٦٠‬‬

‫ﻹ ﹶﺻﺎ ﹶﺑ ﹺﺔ ﻓﻲ ﹶﻧ ﹾﻔ ﹺﻲ ﹶﻣ ﹾﻌﻨﹶﻰ ﹺ‬
‫ﺍﻟﺠ ﹾﺴ ﹺﻢ«)‪.(١‬‬ ‫ﺍ ﹺ‬

‫ﺍﻟﻤ ﹶﻔ ﱢﺴ ﹸﺮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ )ﺕ‪٥٩٧/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫ﹸ‬

‫ﺍﻟﺤﺎﻓﻆ ﹸ‬ ‫‪ - ٣‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻤﺠﺴﻢ‪»:‬ﻭﻗﻴﻞ ﻻﺑﻦ‬ ‫ﹼ‬ ‫ﺍﻟﺰﺍﻏﻮﻧﻲ ﺍﻟﺤﻨﺒﻠﻲ‬ ‫»ﺩﻓﻊ ﺷﺒﻪ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘ ﹾﻨﺰﻳﻪ« ﹶﺭﺍﺩﺍ ﻋﻠﻰ ﺍﺑﻦ ﹼ‬
‫ﺍﻟﻌﺎ ﹶﻟ ﹶﻢ‬ ‫ﺍﻟﻌﺮﺵ؟ ﻗﺎﻝ‪ :‬ﹶ‬
‫»ﻻ ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﺧ ﹶﻠﻖﹶ ﹶ‬ ‫ﹺ‬ ‫ﺻﻔﺔ ﹶﻟﻢ ﺗﻜﻦ ﻟﻪ ﺑﻌﺪ ﹶﺧ ﹾﻠ ﹺﻖ‬
‫ﺍﻟﺰﺍﻏﻮﻧﻲ‪ :‬ﻫﻞ ﹶﺗ ﹶﺠﺪﱠ ﹶﺩ ﹾﺕ ﻟﻪ ﹲ‬
‫ﺍﻟﺬﺍﺗﻴﻦ ﹸ‬
‫ﺻﻔﺔ ﺍﻟﺘﺤﺖ‬ ‫ﻹ ﹶﺿﺎ ﹶﻓ ﹺﺔ ﺇﻟﻴﻪ ﺃﺳﻔﻞ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﻹﺣﺪ￯ ﹼ‬
‫ﺍﻟﻌﺎ ﹶﻟ ﹸﻢ ﺑﺎ ﹺ‬
‫ﻓﺼﺎﺭ ﹶ‬
‫ﹶ‬ ‫ﺑﹺ ﹺﺼ ﹶﻔ ﹺﺔ ﺍﻟ ﱠﺘ ﹾﺤ ﹺ‬
‫ﺖ‪،‬‬
‫ﺍﻟﻔﻮﻕ«‪ .‬ﻗﺎﻝ‪» :‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﹶ‬
‫ﺍﻷﻣﺎﻛﻦ ﻟﻴﺴﺖ ﻓﻲ ﺫﺍﺗﻪ ﻭﻻ ﺫﺍﺗﻪ‬ ‫ﹺ‬ ‫ﺻﻔﺔ ﺍﺳﺘﺤﻘﺎﻕ‬ ‫ﻸ ﹾﺧ ﹶﺮ￯ ﹸ‬‫ﺗﺜﺒﺖ ﻟﹺ ﹸ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻓﺜﺒﺖ ﺍﻧﻔﺼﺎﻟﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﹸﺑﺪﱠ ﻣﻦ ﺷﻲﺀ ﻳﺤﺼﻞ ﺑﻪ ﺍﻟﻔﺼﻞ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻝ‪﴾`_﴿ :‬‬
‫]ﺍﻷﻋﺮﺍﻑ‪ ،[٥٤/‬ﻋﻠﻤﻨﺎ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺘﻠﻚ ﺍﻟﺠﻬﺔ«‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺰﺍﻏﻮﻧﻲ ﹰ‬
‫ﺃﻳﻀﺎ‪» :‬ﻭﻻ ﹸﺑﺪﱠ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﺬﺍﺗﻪ ﹲ‬
‫ﻧﻬﺎﻳﺔ ﻭﻏﺎﻳﺔ ﻳﻌﻠﻤﻬﺎ«‪.‬‬

‫ﹰ‬
‫ﻭﻓﺼﻼ ﺑﻴﻦ ﺍﻟﺨﺎﻟﻖ ﻭﺍﻟﻤﺨﻠﻮﻕ‬ ‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﹲ‬
‫ﺭﺟﻞ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻳﻘﻮﻝ‪ ،‬ﻷﻧﹼﻪ ﺇﺫﺍ ﹶﻗﺪﱠ ﹶﺭ ﻏﺎﻳ ﹰﺔ‬ ‫ﹸ‬
‫ﻳﺘﺤﻴﺰ‪ ،‬ﹸﺛ ﱠﻢ‬
‫ﺍﻟﺠﻮﻫﺮ ﻣﺎ ﹼ‬
‫ﹶ‬ ‫ﺟﺴﻢ ﻭﻫﻮ ﻳﻘﻮﻝ ﻓﻲ ﻛﺘﺎﺑﻪ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺑﹺ ﹶﺠ ﹾﻮ ﹶﻫ ﹴﺮ ﹼ‬
‫ﻷﻥ‬ ‫ﹲ‬ ‫ﻭﺃﻗﺮ ﺑﺄﻧﹼﻪ‬
‫ﻓﻘﺪ ﺣﺪﹼ ﺩﻩ ﹼ‬
‫ﹸﻳﺜﺒﺖ ﻟﻪ ﻣﻜﺎ ﹰﻧﺎ ﹼ‬
‫ﻳﺘﺤﻴﺰ ﻓﻴﻪ‪.‬‬

‫ﹺ‬
‫ﻟﻠﺨﺎﻟﻖ‬ ‫ﺾ‪ ،‬ﻓﻤﺎ ﹶﻋ ﹶﺮ ﹶﻑ ﻫﺬﺍ ﺍﻟﺸﹼ ﻴﺦ ﻣﺎ ﹶﻳ ﹺﺠ ﹸﺐ‬
‫ﻭﺗﺸﺒﻴﻪ ﹶﻣ ﹾﺤ ﹲ‬
‫ﹲ‬ ‫ﻛﻼﻡ ﺟﻬﻞﹴ ﻣﻦ ﻗﺎﺋﻠﻪ‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﹸ‬
‫ﹸ‬
‫ﻓﺈﻥ ﻭﺟﻮﺩﻩ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﻛﻮﺟﻮﺩ ﺍﻟﺠﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ ﺍﻟﺘﻲ ﻻ ﹸﺑﺪﱠ‬ ‫ﹸ‬
‫ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ؟! ﹼ‬ ‫ﺗﻌﺎﻟﻰ ﻭﻣﺎ‬
‫ﺍﻟﻤ ﹶﺤ ﹺ‬
‫ﺎﺫﻱ‬ ‫ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﹸﻳﻘﺎ ﹶﺑ ﹸﻞ ﹶﻭ ﹸﻳ ﹶﺤﺎ ﹶﺫ￯‪ ،‬ﻭﻣﻦ ﺿﺮﻭﺭﺓ ﹸ‬
‫ﹸ‬ ‫ﹸ‬
‫ﻭﺍﻟﻔﻮﻕ ﺇﻧﹼﻤﺎ‬ ‫ﻭﺍﻟﺘﺤﺖ‬
‫ﹸ‬ ‫ﹶﻟ ﹶﻬﺎ ﹺﻣ ﹾﻦ ﹶﺣ ﱢﻴ ﹴﺰ)‪،(٢‬‬
‫ﻭﺃﻥ ﻫﺬﺍ ﻭﻣﺜﻠﻪ ﺇﻧﹼﻤﺎ ﻳﻜﻮﻥ ﻓﻲ ﺍﻷﺟﺴﺎﻡ‪ ،‬ﹼ‬
‫ﻭﻛﻞ‬ ‫ﺃﺻﻐﺮ ﺃﻭ ﹺﻣ ﹾﺜ ﹶﻠ ﹸﻪ‪ ،‬ﹼ‬
‫ﹶ‬ ‫ﻳﻜﻮﻥ ﹶﺃ ﹾﻛ ﹶﺒ ﹶﺮ ﹺﻣﻦ ﹸ‬
‫ﺍﻟﻤ ﹶﺤﺎ ﹶﺫ￯ ﺃﻭ‬ ‫ﹶ‬ ‫ﹶﺃ ﹾﻥ‬
‫ﹲ‬
‫ﺣﺎﺩﺙ‪،‬‬ ‫ﺎﺳ ﹸﺔ ﺍﻷﺟﺴﺎ ﹺﻡ ﹶﻭ ﹸﻣ ﹶﺒﺎ ﹶﻳ ﹶﻨ ﹸﺘ ﹶﻬﺎ ﹶﻓ ﹸﻬ ﹶﻮ‬‫ﻮﺯ ﹶﺃ ﹾﻥ ﹶﻳ ﹶﻤ ﱠﺴ ﹶﻬﺎ‪ ،‬ﻭﻣﺎ ﺟﺎﺯ ﻋﻠﻴﻪ ﹸﻣ ﹶﻤ ﱠ‬
‫ﺍﻷﺟﺴﺎﻡ ﹶﻳ ﹸﺠ ﹸ‬
‫ﹶ‬ ‫ﻣﺎ ﹸﻳ ﹶﺤ ﹺ‬
‫ﺎﺫﻱ‬
‫ﺍﻟﻤ ﹶﺒﺎ ﹶﻳ ﹶﻨ ﹶﺔ‪ ،‬ﻓﺈﻥ ﺃﺟﺎﺯﻭﺍ ﻫﺬﺍ ﻋﻠﻴﻪ‬ ‫ﺎﺳ ﹶﺔ ﹶﻭ ﹸ‬
‫ﺍﻟﻤ ﹶﻤ ﱠ‬ ‫ﹺ‬
‫ﺣﺪﻭﺙ ﺍﻟﺠﻮﺍﻫ ﹺﺮ ﹶﻗ ﹸﺒﻮ ﹸﻟ ﹶﻬﺎ ﹸ‬ ‫ﹶ‬
‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺇﺫ ﻗﺪ ﺛﺒﺖ ﹼ‬
‫ﺃﻥ‬
‫ﺣﺪﻭﺙ ﺍﻟﺠﻮﺍﻫﺮ‪ ،‬ﻭﻣﺘﹶﻰ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻹﺛﺒﺎﺕ‬ ‫ﹲ‬
‫ﻃﺮﻳﻖ‬ ‫ﻗﺎﻟﻮﺍ ﺑﹺ ﹶﺠ ﹶﻮﺍ ﹺﺯ ﺣﺪﻭﺛﻪ‪ ،‬ﹶﻭﺇﹺ ﹾﻥ ﻣﻨﻌﻮﺍ ﻫﺬﺍ ﻋﻠﻴﻪ ﹶﻟﻢ ﻳﺒﻖﹶ ﻟﻨﺎ‬
‫ﺍﻟﺤ ﱢﻴﺰ‪ ،‬ﹸﺛ ﱠﻢ ﻗﻠﻨﺎ‪ :‬ﺇﹺ ﱠﻣﺎ ﹶﺃ ﹾﻥ ﹶﻳ ﹸﻜﻮ ﹶﻧﺎ ﹸﻣﺘ ﹶﹶﺠﺎ ﹺﻭ ﹶﺭ ﹾﻳ ﹺﻦ ﹶﺃﻭ ﹸﻣ ﹶﺘ ﹶﺒﺎﻳﹺﻨ ﹾﹶﻴ ﹺﻦ‬ ‫ﻗﺪﹼ ﺭﻧﺎ ﹸﻣ ﹾﺴ ﹶﺘﻐﹾ ﻨﹺ ﹰﻴﺎ ﻋﻦ ﹶ‬
‫ﺍﻟﻤ ﹶﺤ ﱢﻞ ﹶﻭ ﹸﻣ ﹾﺤﺘ ﹰ‬
‫ﹶﺎﺟﺎ ﺇﻟﻰ ﹶ‬
‫ﺍﺕ‪.‬‬‫ﺍﻟﻤﺘ ﹶﹶﺤ ﱢﻴﺰﹶ ﹺ‬
‫ﺒﺎﻳﻦ ﻣﻦ ﻟﻮﺍﺯ ﹺﻡ ﺍﻟ ﱠﺘ ﹶﺤ ﱡﻴ ﹺﺰ ﻓﻲ ﹸ‬ ‫ﺠﺎﻭﺭ ﻭﺍﻟ ﹼﺘ ﹶ‬
‫ﹶ‬ ‫ﻛﺎﻥ ﺫﻟﻚ ﹸﻣ ﹶﺤ ﹰﺎﻻ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﺍﻟ ﹼﺘ‬

‫)‪ (١‬ﺍﻟﻐﺰﺍﻟﻲ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(١٢٨ – ١٢٧/١‬‬

‫)‪ (٢‬ﺍﻟﺤ ﹼﻴﺰ‪ :‬ﻫﻮ ﺍﻟﻔﺮﺍﻍ ﺍ ﹼﻟﺬﻱ ﻳﺸﻐﻠﻪ ﺍﻟﺠﺴﻢ ﻭﺍﻟﺠﻮﻫﺮ‪.‬‬
‫‪٦١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‬

‫ﺍﻟﺤ ﱡﻖ‪ ‬ﹶﻻ ﹸﻳ ﹶ‬

‫ﻮﺻ ﹸﻒ ﺑﹺﺎﻟ ﱠﺘ ﹶﺤ ﱡﻴ ﹺﺰ‪،‬‬ ‫ﹶ‬
‫ﻭﺍﻻﻓﺘﺮﺍﻕ ﻣﻦ ﻟﻮﺍﺯ ﹺﻡ ﺍﻟ ﱠﺘ ﹶﺤ ﱡﻴ ﹺﺰ‪ ،‬ﹶﻭ ﹶ‬ ‫ﺍﻻﺟﺘﻤﺎﻉ‬
‫ﹶ‬ ‫ﺛﺒﺖ ﹼ‬
‫ﺃﻥ‬ ‫ﻭﻗﺪ ﹶ‬
‫ﻮﺯ ﹶﺃ ﹾﻥ‬‫ﻳﻜﻮﻥ ﺳﺎﻛﻨﹰﺎ ﻓﻲ ﹶﺣ ﱢﻴ ﹺﺰ ﹺﻩ ﺃﻭ ﹸﻣﺘ ﹶﹶﺤ ﱢﺮ ﹰﻛﺎ ﻋﻨﻪ ﻭﻻ ﹶﻳ ﹸﺠ ﹸ‬‫ﹶ‬ ‫ﻛﺎﻥ ﹸﻣﺘ ﹶﹶﺤ ﱢﻴﺰﹰ ﺍ ﹶﻟﻢ ﹶﻳ ﹾﺨ ﹸﻞ ﺇ ﹼﻣﺎ ﹶﺃﻥ‬
‫ﻷﻧﹼﻪ ﻟﻮ ﹶ‬
‫ﺑﺎﻳﻦ ﻓﻘﺪ ﺗﻨﺎﻫﻰ ﺫﺍ ﹰﺗﺎ‬
‫ﺟﺎﻭﺭ ﺃﻭ ﹶ‬
‫ﹶ‬ ‫ﹴ‬
‫ﺍﻓﺘﺮﺍﻕ‪ ،‬ﹶﻭ ﹶﻣﻦ‬ ‫ﺳﻜﻮﻥ ﻭﻻ ﺍﺟﺘﻤﺎ ﹴﻉ ﻭﻻ‬ ‫ﹴ‬ ‫ﻒ ﺑﹺ ﹶﺤ ﹶﺮ ﹶﻛ ﹴﺔ ﻭﻻ‬
‫ﻮﺻ ﹶ‬
‫ﹸﻳ ﹶ‬
‫ﺍﺧﺘﺺ ﺑﹺ ﹺﻤﻘﹾﺪﹶ ﺍ ﹴﺭ ﺍﺳﺘﺪﻋﻰ ﹸﻣ ﹶﺨ ﱢﺼ ﹰﺼﺎ‪.‬‬
‫ﹼ‬ ‫ﻭﺍﻟ ﹼﺘﻨﺎﻫﻲ ﺇﺫﺍ‬

‫ﻭﺍﻟﺨﺮﻭﺝ‬
‫ﹶ‬ ‫ﻷﻥ ﺍﻟﺪﹼ ﹶ‬
‫ﺧﻮﻝ‬ ‫ﻭﻛﺬﺍ ﻳﻨﺒﻐﻲ ﹶﺃ ﹾﻥ ﹸﻳ ﹶﻘ ﹶ‬
‫ﺎﻝ‪ :‬ﻟﻴﺲ ﺑﺪﺍﺧﻞﹴ ﻓﻲ ﺍﻟﻌﺎ ﹶﻟﻢ ﻭﻟﻴﺲ ﺑﹺ ﹶﺨﺎ ﹺﺭ ﹴﺝ ﻣﻨﻪ‪ ،‬ﹼ‬
‫ﺍﺕ‪ ،‬ﻓﻬﻤﺎ ﻛﺎﻟﺤﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻭﺳﺎﺋﺮ ﺍﻷﻋﺮﺍﺽ ﺍﻟﺘﻲ ﹸﺗ ﹾﺨﺘ ﱡ‬
‫ﹶﺺ ﺑﺎﻷﺟﺮﺍ ﹺﻡ‪.‬‬ ‫ﺍﻟﻤﺘ ﹶﹶﺤ ﱢﻴﺰﹶ ﹺ‬
‫ﻣﻦ ﻟﻮﺍﺯ ﹺﻡ ﹸ‬

‫ﺍﻷﻣﺎﻛﻦ ﹶﻻ ﹺﻓﻲ ﹶﺫﺍﺗﹺ ﹺﻪ ﻓﺜﺒﺖ ﺍﻧﻔﺼﺎﻟﻪ ﻋﻨﻬﺎ‪ .‬ﻗﻠﻨﺎ‪ :‬ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻻ ﹶﺗ ﹾﻘ ﹶﺒ ﹸﻞ ﺃﻥ‬
‫ﹶ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻬﻢ‪ :‬ﹶﺧ ﹶﻠﻖﹶ‬
‫ﺨﻠﻴﻂ‪ ،‬ﺣ ﹼﺘﻰ‬ ‫ﹺ‬ ‫ﺍﻟﺤ ﱡﺲ ﻋﻠﻰ ﺍﻟ ﹼﺘ ﹺ‬
‫ﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﻗﺪ ﹶﺣ ﹶﻤ ﹶﻠ ﹸﻬ ﹸﻢ ﹺ‬
‫ﹲ‬ ‫ﺷﻲﺀ ﻭﻻ ﹶﺃﻥ ﹶﻳ ﹸﺤ ﱠﻞ ﻓﻴﻬﺎ‬ ‫ﹲ‬ ‫ﹸﻳ ﹾﺨ ﹶﻠﻖﹶ ﻓﻴﻬﺎ‬
‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ)‪» :(١‬ﺇﻧﹼﻤﺎ ﹶﺫ ﹶﻛ ﹶﺮ ﺍﻻﺳﺘﻮﺍ ﹶﺀ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻷﻧﹼﻪ ﺃﻗﺮﺏ ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﺇﻟﻴﻪ«‪ .‬ﻭﻫﺬﺍ ﹲ‬
‫ﺟﻬﻞ‬
‫ﺍﻟﻤﺴﺎﻓﺔ ﻻ ﹸﻳﺘ ﹶﹶﺼ ﱠﻮ ﹸﺭ ﺇﻻ ﹺﻓﻲ ﹺﺟ ﹾﺴ ﹴﻢ‪ ،‬ﻭ ﹶﻳ ﹺﻌ ﱡﺰ ﻋﻠﻴﻨﺎ ﹶ‬
‫ﻛﻴﻒ ﹸﻳ ﹾﻨ ﹶﺴ ﹸﺐ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺇﻟﻰ‬ ‫ﹺ‬ ‫ﻗﺮﺏ‬
‫ﻷﻥ ﹶ‬‫ﺃﻳﻀﺎ ﹼ‬
‫ﹰ‬
‫ﻣﺬﻫﺒﻨﺎ‪.‬‬

‫ﺍﺣﺘ ﱠﹶﺞ ﺑﻌﻀﻬﻢ ﺑﺄﻧﹼﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪½¼»º¹¸﴿ :‬‬

‫ﹶﻭ ﹾ‬
‫¾¿﴾ ]ﻓﺎﻃﺮ‪ ،[١٠/‬ﻭﺑﻘﻮﻟﻪ‪] ﴾×ÖÕÔ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪.[١٨/‬‬

‫ﺗﻜﻮﻥ ﻟﹺ ﹺﺠ ﹾﺴ ﹴﻢ ﺃﻭ ﺟﻮﻫﺮ‪،‬‬
‫ﹸ‬ ‫ﺍﻟﻔﻮﻗﻴﺔ ﹺ‬
‫ﺍﻟﺤ ﱢﺴ ﱠﻴ ﹶﺔ ﺇﻧﹼﻤﺎ‬ ‫ﹼ‬ ‫ﻭﺟﻌﻠﻮﺍ ﺫﻟﻚ ﻓﻮﻗﻴ ﹰﺔ ﹺﺣ ﱢﺴ ﱠﻴ ﹰﺔ‪ ،‬ﹶﻭ ﹶﻧ ﹸﺴﻮﺍ ﹼ‬
‫ﺃﻥ‬
‫ﺍﻟﻤ ﹾﺮ ﹶﺗ ﹶﺒ ﹺﺔ‪ ،‬ﹶﻓ ﹸﻴ ﹶﻘ ﹸ‬
‫ﺎﻝ‪ :‬ﹸﻓ ﹶﻼ ﹲﻥ ﹶﻓ ﹾﻮ ﹶﻕ ﹸﻓ ﹶﻼ ﹴﻥ‪ ،‬ﹸﺛ ﱠﻢ ﺇﹺ ﱠﻧ ﹸﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪Ö﴿ :‬‬ ‫ﺍﻟﻔﻮﻗﻴﺔ ﻗﺪ ﹸﺗ ﹾﻄ ﹶﻠ ﹸﻖ ﻟﹺ ﹸﻌ ﹸﻠ ﱢﻮ ﹶ‬
‫ﹼ‬ ‫ﹼ‬
‫ﻭﺃﻥ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﹶﺣ ﹶﻤ ﹶﻞ ﹶﺧ ﹾﺼ ﹸﻤ ﹸﻪ‬
‫ﹺ‬ ‫×﴾‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾?>﴿ :‬ﺍﻟﺤﺪﻳﺪ‪ .[٤/‬ﻓﻤﻦ ﹶﺣ ﹶﻤ ﹶﻠ ﹶﻬﺎ ﻋﻠﻰ‬
‫ﺍﻻﺳﺘﻮﺍ ﹶﺀ ﻋﻠﻰ ﺍﻟﻘﻬﺮ‪.‬‬

‫ﺃﺧﺒﺮﻧﺎ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﺑﺎﺱ‪ ،‬ﻗﺎﻝ ﺃﻧﺒﺄﻧﺎ ﺭﺯﻕ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺘﻤﻴﻤﻲ‪،‬‬
‫ﹺ‬
‫ﺍﻟﺠﻬﺎﺕ ﺗﺨﻠﻲ ﹶﻋ ﱠﻤﺎ ﺳﻮﺍﻫﺎ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )‪ (...‬ﹶﻻ ﻳﻘﻮﻝ ﺑﺎﻟﺠﻬﺔ ﻟﻠﺒﺎﺭﻱ ﹶ‬
‫ﻷ ﱠﻥ‬
‫ﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ‪ ،‬ﻭﻣﻜﺎﻧﻪ ﺍ ﹼﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﻭﺟﻮﺩ ﺫﺍﺗﻪ ﻋﻠﻰ‬ ‫ﹶﺺ ﺑﹺ ﹶﻤ ﹶﻜ ﹴ‬
‫ﺍﻟﺤﻖ ﹶﻳ ﹾﺨﺘ ﱡ‬
‫ﱡ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺎﻣﺪ‪:‬‬
‫ﺎﺱ‬
‫ﻸ ﹸﻩ‪ ،‬ﻭﺍﻷﺷﺒﻪ ﺃﻧﹼﻪ ﹸﻣ ﹶﻤ ﱞ‬ ‫ﻋﺮﺷﻪ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇﻟﻰ ﹶﺃ ﱠﻥ ﹶ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﺮﺷﻪ ﹶﻗﺪﹾ ﹶﻣ ﹶ‬

‫)‪ (١‬ﺃﻱ ﻣﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٦٢‬‬

‫ﺎﺳ ﹸﺔ ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﺗ ﹶﻘ ﹸﻊ ﹶﺑ ﹾﻴ ﹶﻦ ﹺﺟ ﹾﺴ ﹶﻤ ﹾﻴ ﹺﻦ‪ ،‬ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹾﺑ ﹶﻘﻰ ﹶﻫ ﹶﺬﺍ ﹺﻓﻲ‬ ‫ﺍﻟﻜ ﹾﺮ ﹺﺳ ﱡﻲ ﹶﻣ ﹾﻮ ﹺﺿ ﹸﻊ ﹶﻗﺪﹶ ﹶﻣ ﹾﻴ ﹺﻪ‪ .‬ﻗﻠﺖ‪ :‬ﹸ‬
‫ﺍﻟﻤ ﹶﻤ ﱠ‬ ‫ﻟﻠﻌﺮﺵ ﹶﻭ ﹸ‬ ‫ﹺ‬
‫ﻴﻢ ﹶﺑ ﹺﻘ ﱠﻴ ﹰﺔ!«)‪.(١‬‬
‫ﺍﻟ ﱠﺘ ﹾﺠ ﹺﺴ ﹺ‬

‫ﺍﻟﺠﺴﻢ ﻣﺎ‬
‫ﹶ‬ ‫ﺃﻳﻀﺎ ﻓﻲ »ﺃﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ«‪» :‬ﻭﻟﻴﺲ ﺑﺠﺴﻢ ﹼ‬
‫ﻷﻥ‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﹰ‬
‫ﻭﺍﻟﺴﻜﻮﻥ‬ ‫ﻳﺘﺄ ﹼﻟﻒ ﹺﻣ ﹾﻦ ﹶﺟ ﹾﻮ ﹶﻫ ﹶﺮ ﹾﻳ ﹺﻦ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﹶ‬
‫ﻟﺠﺎﺯ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﻷﺟﺴﺎﻡ ﻣﻦ ﺍﻟﺤﺮﻛﺔ ﹼ‬
‫ﻗﻮﻡ ﹺﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫ﺯﺍﻍ ﹲ‬ ‫ﺍﻟﻤ ﹾﺤﺪﹶ ﹺ‬
‫ﺙ ]ﻓﻬﻮ ﹸﻣ ﹾﺤﺪﹶ ﹲﺙ[‪ .‬ﻭﻗﺪ ﹶ‬ ‫ﺍﻟﻤ ﹾﺤﺪﹶ ﹶﺛ ﹾﻴ ﹺﻦ‪ ،‬ﻭﻣﺎ ﻻ ﱠ‬
‫ﻳﻨﻔﻚ ﹶﻋ ﹺﻦ ﹸ‬ ‫ﹸ‬
‫ﹺﺟ ﹾﺴ ﹲﻢ ﻻ ﻛﺎﻷﺟﺴﺎﻡ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺻﻮﺭﺓ ﻟﺤﻢ ﻭﺩﻡ‪ ،‬ﻭﻣﻨﻬﻢ ﹶﻣ ﹾﻦ ﻗﺎﻝ‪ :‬ﻫﻮ ﺟﺴﻢ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﻤﺴﺘﺪﻳﺮﺓ‪ ،‬ﻭﻣﻨﻬﻢ‬ ‫ﺍﻟﺴﺒﻴﻜﺔ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻴﺌﺔ ﺍﻟﺒ ﹼﻠﻮﺭﺓ ﹼ‬
‫ﹶﻣ ﹾﻦ ﻗﺎﻝ‪ :‬ﺟﺴﻢ ﻋﻠﻰ ﻫﻴﺌﺔ ﹼ‬
‫ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻤﺬﺍﻫﺐ ﻣﺎ‬ ‫ﹶﻣ ﹾﻦ ﻗﺎﻝ‪ :‬ﻫﻮ ﺟﺴﻢ ﻓﻀﺎﺀ ﻭﺍﻷﺟﺴﺎﻡ ﻛ ﹼﻠﻬﺎ ﻓﻴﻪ‪ .‬ﻓﻠﻮﻻ ﹼ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ)‪ (٣‬ﻭﺍﻟﻌﻘﻞ)‪.(٥)«(...) (٤‬‬
‫ﹼ‬ ‫ﻓﺈﻥ ﺃﺻﺤﺎﺑﻨﺎ)‪ (٢‬ﺧﺮﺟﻮﺍ ﺑﺄﻗﻮﺍﻟﻬﻢ ﻋﻦ‬‫ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﹶﺃ ﹾﻥ ﹸﺗﺬﻛﺮ‪ ،‬ﹼ‬

‫ﻭﺗﺘﺤﻴﺰ‪ ،‬ﻭﻳﺠﻮﺯ‬
‫ﹼ‬ ‫ﻭﺍﻟﺤﻖ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﺑﺠﻮﻫﺮ ﹼ‬
‫ﻷﻥ ﺍﻟﺠﻮﺍﻫﺮ ﺗﺘﻤﺎﺛﻞ‬ ‫ﱡ‬ ‫ﹲ‬
‫»ﻓﺼﻞ‪:‬‬ ‫ﹸﺛ ﱠﻢ ﻗﺎﻝ‪:‬‬
‫ﹸ‬
‫ﻭﺍﻟﺨﺎﻟﻖ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ‬ ‫ﺍﻟﺘﻐﻴﺮ‪ ،‬ﻭﺗﻘﺒﻞ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻷﻋﺮﺍﺽ)‪(٦‬؛ ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺪﺛﻬﺎ‬ ‫ﻋﻠﻴﻬﺎ ﹼ‬
‫ﺍﻟﻘﺪﹶ ﹺﻡ‪ ،‬ﻭﻣﺎ ﹶﺛ ﹶﺒ ﹶﺖ ﻟﻠﻘﺪﻳﻢ ﹶﻟ ﹾﻢ ﹸﻳ ﹶﺠ ﹾﺰ ﻟﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﹺﻩ«)‪.(٧‬‬
‫ﺫﻟﻚ‪ ،‬ﺇﺫ ﻟﻪ ﺻﻔﺔ ﹺ‬
‫ﹶ‬

‫)‪ (١‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟ ﱠﺘﻨ ﹺﹾﺰﻳﻪ )ﺹ‪.(٢٣١ - ١٢٩/‬‬
‫ﻣﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬
‫)‪ (٢‬ﺃﻱ ﹼ‬
‫ﺗﺼﻮﺭﻫﻢ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ!!!‬ ‫ﺍﻟﺤﺲ ﻭﺍﻟﻤﺎﺩﺓ ﻓﻲ ﹼ‬
‫ﹼ‬ ‫)‪ (٣‬ﻷﻧﹼﻬﻢ ﺃﻫﻤﻠﻮﺍ ﻋﻘﻮﻟﻬﻢ ﻭﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ‬
‫ﺍﻟﺴﻨ ﹺﹼﺔ ﹺﻣ ﹶﻦ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ‬
‫)‪ (٤‬ﻟﺬﻟﻚ ﻧﺮﺍﻫﻢ ﻳﺮ ﹼﺩﻭﻥ ﺍﻟﺪﹼ ﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻭ ﹸﻳﻬﻤﻠﻮﻧﻪ‪ ،‬ﻭﻳﺘﹼﻬﻤﻮﻥ ﺃﻫﻞ ﱡ‬
‫ﺍ ﹼﻟﺬﻳﻦ ﻳﺴﺘﺪ ﹼﻟﻮﻥ ﺑﺎﻟﻌﻘﻞ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻌﻘﺪ ﹼﻳﺔ ﺃﻧﹼﻬﻢ ﻳﻨﺘﻬﺠﻮﻥ ﻧﻬﺞ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺠﻬﻤﻴﺔ‬
‫ﻭﺳﺎﺋﺮ ﺍﻟﻤﺒﺘﺪﻋﺔ!!‬
‫)‪ (٥‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺃﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ )ﺹ‪.(٥ - ٤/‬‬
‫ﺛﺒﺎﺕ ﻟﻪ ﺇﻻﹼ ﺑﺎﻟﺠﻮﻫﺮ‬
‫ﺛﺒﺎﺕ‪ ،‬ﻭﻣﻨﻪ ﺍﺳﺘﻌﺎﺭ ﺍﻟﻤﺘﻜ ﹼﻠﻤﻮﻥ )ﺍﻟ ﹶﻌ ﹶﺮ ﹶﺽ( ﻟـﻤﺎ ﻻ ﹶ‬
‫)‪ (٦‬ﺍﻟ ﹶﻌ ﹶﺮ ﹸﺽ‪ :‬ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﹲ‬
‫ﻭﺍﻟﺠﺴﻢ ﻛﺎﻟ ﹼﻠﻮﻥ‪ ،‬ﻭﺍﻟ ﹼﻄﻌﻢ‪ ،‬ﻭﺍﻟﺮﺍﺋﺤﺔ‪ ،‬ﻭﺍﻟﺤﺮﺍﺭﺓ‪ ،‬ﻭﺍﻟﻴﺒﻮﺳﺔ‪ ،‬ﻭﺍﻟﻠﻴﻮﻧﺔ‪...‬‬
‫)‪ (٧‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺃﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ )ﺹ‪.(٥ - ٤/‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﲏ‬

‫ﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﹺﻣﻦ ﹼ‬

‫ﺍﻟﺸﻴﻌﺔ‬ ‫ﺍﻟ ﱠﺘ ﹾﺠ ﹺﺴ ﹸ‬

‫ﹰ‬
‫ﻭﻫﺎﺋﻼ‪ ،‬ﻭﺩﺧﻠﺖ ﺍﻷﻣﻢ‬ ‫ﺍﻹﺳﻼﻡ ﻓﻲ ﺃﺭﺟﺎﺀ ﺍﻟﻤﻌﻤﻮﺭﺓ ﹶﺗ ﹶﻮ ﱡﺳ ﹰﻌﺎ ﹶﺳ ﹺﺮ ﹰﻳﻌﺎ‬
‫ﹸ‬ ‫ﺩﻳﻦ‬
‫ﺗﻮﺳﻊ ﹸ‬‫ﹼ‬
‫ﻭﻓﻜﺮﻱ ﻭﺍﺳﻊ ﻳﺸﻤﻞ‬
‫ﹼ‬ ‫ﺛﻘﺎﻓﻲ‬
‫ﹼ‬ ‫ﹲ‬
‫ﻣﻮﺭﻭﺙ‬ ‫ﺃﻓﻮﺍﺟﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻬﺬﻩ ﺍﻷﻣﻢ ﻭﺍﻟﺸﹼ ﻌﻮﺏ‬
‫ﹰ‬ ‫ﻭﺍﻟﺸﹼ ﻌﻮﺏ ﻓﻴﻪ‬
‫ﻌﺮ ﻭﻋﻠﻮ ﹰﻣﺎ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟﺤﺎﻝ ﻋﻨﺪ ﺍﻟﻤﺠﻮﺱ ﻭﺃﻫﻞ‬ ‫ﻭﺍﻷﺩﺏ ﻭﺍﻟﺸﹼ ﹶ‬
‫ﹶ‬ ‫ﹶ‬
‫ﺍﻷﻣﺜﺎﻝ ﻭﺍﻟﺤﻜﻤ ﹶﺔ‬
‫ﻓﻠﻤﺎ ﹶﺩ ﹶﺧ ﹸﻠﻮﺍ ﻓﻲ ﺍﻹﺳﻼﻡ ﺑﺪﺃﺕ ﹶﺗﺘ ﹶﹶﺴ ﱠﺮ ﹸﺏ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻤﻌﺘﻘﺪﺍﺕ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺰﺭﺩﺍﺷﺘﻴﺔ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﹼ‬
‫ﺇﻟﻰ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺠﺪﻳﺪ‪.‬‬

‫ﺧﺎﺻﺔ ﻓﻲ ﻣﻮﺿﻮﻉ‬ ‫ﹼ‬ ‫ﻭﻛﺎﻥ ﺃﺧﻄﺮ ﺗﻠﻚ ﺍﻟ ﹼﺘﺴﺮﻳﺒﺎﺕ ﻫﻲ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻌﻘﺪ ﹼﻳﺔ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻓﻲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﹼﺎﻧﻲ ﻭﺑﺪﺍﻳﺔ‬
‫ﺍﻹﻟﻬﻴﺎﺕ‪ ،‬ﻭﻗﺪ ﹶﺗ ﱠﻢ ﺫﻟﻚ ﺍﻟ ﹼﺘﺴﺮﻳﺐ ﻓﻲ ﻋﺼﺮ ﺗﺪﻭﻳﻦ ﱡ‬
‫ﹼ‬
‫ﹴ‬
‫ﻣﻨﺴﻮﺏ‬ ‫ﻗﺎﻟﺐ ﹶﻧ ﱢﺼ ﱟﻲ‬ ‫ﹴ‬
‫ﻭﺍﻋﺘﻘﺎﺩﺍﺕ ﻓﻲ ﹴ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻬﺠﺮﻱ)‪ ،(١‬ﹺﻣ ﱠﻤﺎ ﺃ ﹼﺩ￯ ﺇﻟﻰ ﻇﻬﻮﺭ ﺃﻓﻜﺎ ﹴﺭ‬
‫ﺍﻟﺼﺎﻟﺢ ﺍ ﹼﻟﺬﻳﻦ‬
‫ﺑﺎﻟﺴﻠﻒ ﹼ‬ ‫ﺇﻟﻰ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺇﻟﻰ ﺃﻗﻮﺍﻝ ﻣﺎ ﹸﺳ ﱡﻤﻮﺍ ﹼ‬

‫ﻭﺍﻟﺴﻼﻡ ﺇﻟﻰ ﻋﺼﺮ ﺍﻟﺘﹼﺪﻭﻳﻦ ‪ -‬ﹶﺷ ﹾﻲ ﹲﺀ ﻣﻦ‬ ‫ﺍﻟﺼﻼﺓ ﹼ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﹼ‬

‫ﻗﺒﻞ ﺫﻟﻚ ‪ -‬ﺃﻱ ﻣﻦ ﻭﻓﺎﺓ ﹼ‬ ‫ﹶﺐ ﹶ‬ ‫)‪ (١‬ﻭﻟﻢ ﹸﻳ ﹾﻜﺘ ﹾ‬
‫ﹴ‬ ‫ﹴ‬
‫ﺻﺤﺎﺋﻒ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻣ ﹶﺮ ﱠﺗ ﹶﺒﺔ ﹶﻭ ﹶﻻ ﹸﻣﻨﹶ ﱠﻈ ﹶﻤﺔ‪ ،‬ﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﻣﻨﻬﺎ ﺷﻲﺀ‪،‬‬
‫ﹸ‬ ‫ﹺ‬
‫ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ ﹼﺇﻻ‬
‫ﹴ‬
‫ﻭﺛﻼﺙ‬ ‫ﺍﻟﺬ ﹶﻫﺒﹺ ﱡﻲ ﻓﻲ »ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ« )‪» :(١٣/٩‬ﻭﻓﻲ ﺳﻨﺔ ﻣﺌﺔ‬ ‫ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﱠ‬
‫ﻭﺃﺭﺑﻌﻴﻦ )‪١٤٣‬ﻫـ( ﺷﺮﻉ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻓﻲ ﺗﺪﻭﻳﻦ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻔﺴﻴﺮ )‪،(...‬‬
‫ﻛﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟ ﹼﻠﻐﺔ ﻭﺍﻟﺘﹼﺎﺭﻳﺦ ﻭﺃ ﹼﻳﺎﻡ ﺍﻟﻨﹼﺎﺱ‪ ،‬ﻭﻗﺒﻞ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‬
‫ﹶﺖ ﹸ‬ ‫ﹶﻭ ﹶﻛ ﹸﺜ ﹶﺮ ﺗﺪﻭﻳ ﹸﻦ ﺍﻟﻌﻠﻢ ﻭﺗﺒﻮﻳﺒﻪ‪ ،‬ﹶﻭ ﹸﺩ ﱠﻭﻧ ﹾ‬
‫ﹴ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﺍﻟﻌﻠﻢ ﻣﻦ ﹸﺻ ﹸﺤﻒ ﺻﺤﻴﺤﺔ ﹺ‬
‫ﻏﻴﺮ ﹸﻣ ﱠﺮ ﹶﺗ ﹶﺒﺔ«‪.‬‬ ‫ﻛﺎﻥ ﺍﻷﹶ ﹺﺋ ﱠﻤ ﹸﺔ ﻳﺘﻜ ﹼﻠﻤﻮﻥ ﻣﻦ ﺣﻔﻈﻬﻢ ﺃﻭ ﹶﻳ ﹾﺮ ﹸﻭ ﹶ‬
‫ﻭﻥ‬
‫ﹶ‬

‫‪٦٣‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٦٤‬‬

‫ﻛﻤﺮﺟﻌﻴﺔ ﺃﺻﻴﻠﺔ ﹸﻣ ﹶﻘﺪﱠ ﹶﻣ ﹴﺔ ﻋﻠﻰ ﺍﻟ ﱡﻨ ﹸﺼ ﹺ‬

‫ﻮﺹ‬ ‫ﹼ‬ ‫ﺍﻋﺘﻤﺪﻫﻢ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﻋﻨﺪ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ‪.‬‬ ‫ﹺ‬
‫ﺍﻟﻜﺘﺎﺏ ﹶﻭ ﱡ‬ ‫ﺍﻟﻘﻄﻌﻴﺔ ﺍﻟﻤﺤﻜﻤﺔ ﹺﻣﻦ‬
‫ﹼ‬
‫ﺍﻟﺼﺎﻓﻲ‪ ،‬ﻭﺑﻴﻦ ﻫﺬﺍ‬ ‫ﻭﻧﺘﻴﺠ ﹰﺔ ﻟﻬﺬﻩ ﺍﻟ ﹼﺘﺴﺮﻳﺒﺎﺕ ﻭﺍﻟ ﹼﺘﺄﺛﻴﺮﺍﺕ ﺑﻴﻦ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﺍﻹﺳﻼﻣﻲ ﹼ‬
‫ﺍﻟﻤ ﹶﻠﻞﹺ ﻭﺍﻟﻨ ﹶﱢﺤﻞﹺ ﺍﻟﻤﺨﺘﻠﻔﺔ‪،‬‬ ‫ﺍﻹﺭﺙ ﺍﻟﺜﹼﻘﺎﻓﻲ ﺍﻟﻤﻮﺭﻭﺙ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺠﺪﺩ ﻣﻦ ﺃﺻﺤﺎﺏ ﹺ‬
‫ﺍﻟﻔ ﹶﺮ ﹺﻕ ﺍﻟﻤﻨﺘﺴﺒﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻓﺎﻋﺘﻘﺪﻭﺍ ﹶﺃ ﱠﻥ‬ ‫ـﻤ ﹾﻔ ﹸﻬﻮ ﹺﻡ ﺍﻟﺨﺎﻟﻖ‪ ‬ﻋﻨﺪ ﺑﻌﺾ ﹺ‬
‫ﻣﺸﻮﻩ ﻟﹺ ﹶ‬
‫ﻇﻬﺮ ﻣﻔﻬﻮﻡ ﹼ‬
‫ﺟﺴﻢ‪ ،‬ﺫﻭ ﺷﻜﻞ ﻭﺻﻮﺭﺓ ﻭﻫﻴﺌﺔ‪ ،‬ﻟﻪ ﻭﺟﻪ ﻭﺃﻋﻴﻦ ﻭﻓﻢ ﻭﻳﺪ ﻭﺟﻨﺐ ﻭﺭﺟﻞ‪ ،‬ﻗﺎﻋﺪ ﻋﻠﻰ‬ ‫ﹲ‬ ‫ﹶ‬
‫ﺍﷲ‬
‫ﻲﺀ ﺇﻟﻰ ﻫﺬﻩ‬ ‫ﻛﻞ ﹴ‬
‫ﻟﻴﻠﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﹶﺳ ﹶﻴ ﹾﻨ ﹺﺰ ﹸﻝ ﹶﻭ ﹶﻳ ﹺﺠ ﹸ‬ ‫ﺍﻟﻌﺮﺵ‪ ،‬ﹶﻭ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﺑﺬﺍﺗﻪ ﺇﻟﻰ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﹼ ﻧﻴﺎ ﹼ‬
‫ﺍﻷﺭﺽ ﻟﹺ ﹸﻴ ﹶﺤ ﹺ‬
‫ﺎﺳ ﹶﺐ ﺍﻟ ﹼﻨﺎﺱ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻬﻢ!!‬ ‫ﹺ‬

‫ﻭﻓﻲ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺯﺍﻫﺪ ﺍﻟﻜﻮﺛﺮﻱ )ﺕ‪١٣٧١/‬ﻫـ( ﻓﻲ ﻣﻘﺪﻣﺘﻪ ﻟﻜﺘﺎﺏ‬
‫»ﺗﺒﻴﻴﻦ ﻛﺬﺏ ﺍﻟﻤﻔﺘﺮﻱ ﻓﻴﻤﺎ ﹸﻧ ﹺﺴ ﹶﺐ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻷﺷﻌﺮﻱ«‪» :‬ﻭﻛﺎﻥ ﻋﺪﹼ ﺓ ﻣﻦ ﺃﺣﺒﺎﺭ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺭﻫﺒﺎﻥ ﺍﻟ ﹼﻨﺼﺎﺭ￯‪ ،‬ﻭﻣﺮﺍﺯﺑﺔ ﺍﻟﻤﺠﻮﺱ‪ ،‬ﺃﻇﻬﺮﻭﺍ ﺍﻹﺳﻼﻡ ﻓﻲ ﻋﻬﺪ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﹸﺛ ﱠﻢ‬
‫ﺑﺚ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻷﺳﺎﻃﻴﺮ ﺑﻴﻦ ﹶﻣ ﹾﻦ ﺗﺮﻭﺝ ﻋﻠﻴﻬﻢ ﹺﻣ ﱠﻤﻦ ﹶﻟﻢ ﱠ‬
‫ﻳﺘﻬﺬﺏ ﺑﺎﻟﻌﻠﻢ‬ ‫ﺃﺧﺬﻭﺍ ﺑﻌﺪﻫﻢ ﻓﻲ ﱢ‬
‫ﻣﻦ ﺃﻋﺮﺍﺏ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﺑﺴﻄﺎﺀ ﻣﻮﺍﻟﻴﻬﻢ‪ ،‬ﻓﺘﻠﻘﻔﻮﻫﺎ ﻣﻨﻬﻢ ﻭﺭﻭﻭﻫﺎ ﻵﺧﺮﻳﻦ ﺑﺴﻼﻣﺔ ﺑﺎﻃﻦ‪،‬‬
‫ﻣﻌﺘﻘﺪﻳﻦ ﻣﺎ ﻓﻲ ﺃﺧﺒﺎﺭﻫﻢ ﻓﻲ ﺟﺎﻧﺐ ﺍﷲ ﻣﻦ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ‪ ،‬ﻭﻣﺴﺘﺄﻧﺴﻴﻦ ﺑﹺﻤﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ‬
‫ﹰ‬
‫ﺧﻄﺄ‪ ،‬ﻓﺄﺧﺬ ﺍﻟ ﹼﺘﺸﺒﻴﻪ‬ ‫ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻲ ﺟﺎﻫﻠﻴﺘﻬﻢ‪ ،‬ﻭﻗﺪ ﻳﺮﻓﻌﻮ ﹶﻧﻬﺎ ﺍﻓﺘﺮﺍ ﹰﺀ ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ‪ ‬ﺃﻭ‬
‫ﹺ‬
‫ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﻭﻳﺸﻴﻊ ﺷﻴﻮﻉ ﺍﻟﻔﺎﺣﺸﺔ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻣﻦ ﺟ ﹼﻠﺔ‬ ‫ﻳﺘﺴﺮﺏ ﺇﻟﻰ ﻣﻌﺘﻘﺪ‬
‫ﺍﺳﺘﻤﺮ ﺳﻨﻴﻦ ﻳﻨﺸﺮ ﺍﻟﻌﻠﻢ ﻓﻲ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻳﻼﺯﻡ ﹶﻣﺠﻠﺴﻪ ﻧﺒﻼﺀ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺪ‬
‫ﱠ‬ ‫ﺍﻟﺘﺎﺑﻌﻴﻦ ﹺ‬
‫ﻭﻣ ﱠﻤﻦ‬
‫ﺭﺩﻭﺍ ﻫﺆﻻﺀ‬ ‫ﺑﺎﻟﺴﻘﻂ ﻋﻨﺪﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﱡ‬ ‫ﺍﻟﺮ ﹶﻭ ﹺﺍﺓ‪ ،‬ﹶﻭ ﹶﻟ ﱠﻤﺎ ﺗﻜﻠﻤﻮﺍ ﹼ‬
‫ﺣﻀﺮ ﹶﻣﺠﻠﺴﻪ ﻳﻮ ﹰﻣﺎ ﺃﻧﺎﺱ ﻣﻦ ﹸﺭﻋﺎﻉ ﱡ‬
‫ﺍﻟﻤ ﹶﺸ ﱢﺒ ﹶﻬ ﹺﺔ«)‪.(١‬‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹺﺔ ﹶﻭ ﹸ‬
‫ﺍﻟﺤ ﹶﺸ ﹺﻮ ﱠﻳ ﹶﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﺃﺻﻨﺎﻑ ﹸ‬ ‫ﺇﻟﻰ ﹶﺣ ﹶﺸﺎ ﺍﻟﺤﻠﻘﺔ ﺃﻱ ﹶﺟﺎﻧﺒﻬﺎ ﹶﻓ ﹸﺴ ﱡﻤﻮﺍ ﹶ‬

‫ﺍﻟﺮ ﹶﻭ ﹺﺍﺓ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ ﹶﻭ ﹶﻣ ﹾﻦ ﻭﺍﻓﻘﻬﻢ ﺇﻟﻰ‬

‫ﻭﻗﺪ ﺍﻧﻘﺴﻤﺖ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ ﱡ‬
‫ﻣﺠﻤﻮﻋﺘﻴﻦ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﻜﻮﺛﺮﻱ ﻋﻠﻰ »ﺗﺒﻴﻴﻦ ﻛﺬﺏ ﺍﻟﻤﻔﺘﺮﻱ ﻓﻴﻤﺎ ﻧﹸﺴﺐ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ« ﻻﺑﻦ ﻋﺴﺎﻛﺮ‬
‫)ﺹ‪.(١١ – ١٠/‬‬
‫‪٦٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻭﺍﺿﺤﺎ ﻻ‬ ‫ﹰ‬ ‫ﺗﺼﺮﻳﺤﺎ‬

‫ﹰ‬ ‫ﺍﻟﻤﺠﻤﻮﻋﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺗﻘﻮﻝ ﺑﺎﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ ﹶﻭ ﹸﺗ ﹶﺼ ﱢﺮ ﹸﺡ ﺑﺬﻟﻚ‬
‫ﺲ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻫﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻬﺮﺳﺘﺎﻧﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟ ﹺﻤ ﹶﻠ ﹸﻞ ﹶﻭﺍﻟﻨ ﹶﱢﺤ ﹸﻞ«‪ ،‬ﻓﻘﺎﻝ‪ :‬ﹸ‬
‫»ﺍﻟﻤ ﹶﺸ ﱢﺒ ﹶﻬ ﹸﺔ‪:‬‬ ‫ﹸﻟ ﹾﺒ ﹶ‬
‫ﺻﺮﺣﻮﺍ ﺑﺎﻟ ﹼﺘﺸﺒﻴﻪ؛‬ ‫ﹺ‬
‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺤﺸﻮ ﹼﻳﺔ ﹼ‬ ‫ﺎﻋ ﹲﺔ ﹺﻣﻦ ﺃﻫﻞﹺ‬
‫)‪ (...‬ﹶﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻐﺎﻟﻴﺔ‪ ،‬ﹶﻭ ﹶﺟ ﹶﻤ ﹶ‬
‫ﻭﻏﻴﺮﻫﻢ‬ ‫ﻣﺜﻞ‪ :‬ﺍﻟﻬﺸﺎﻣﻴﻴﻦ)‪ (١‬ﹺﻣﻦ ﺍﻟﺸﹼ ﻴﻌﺔ‪ ،‬ﻭﻣﺜﻞ ﻣﻀﺮ ﻭﻛﻬﻤﺲ)‪ (٢‬ﻭﺃﺣﻤﺪ ﺍﻟﻬﺠﻴﻤﻲ‬
‫)‪(٣‬‬

‫ﺭﻭﺣﺎﻧﻴﺔ ﻭﺇﻣﺎ‬
‫ﹼ‬ ‫ﹴ‬
‫ﻭﺃﺑﻌﺎﺽ ﺇﻣﺎ‬ ‫ﹴ‬
‫ﺃﻋﻀﺎﺀ‬ ‫ﺫﺍﺕ‬ ‫ﹴ‬
‫ﺻﻮﺭﺓ ﹺ‬ ‫ﺇﻥ ﻣﻌﺒﻮﺩﻫﻢ ﻋﻠﻰ‬ ‫ﻣﻦ ﺍﻟﺤﺸﻮ ﹼﻳﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﱠ‬
‫ﻭﺍﻟﺼﻌﻮﺩ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﹶﻭﺍﻟ ﱠﺘ ﹶﻤ ﱡﻜ ﹺﻦ )‪ .(...‬ﹶﻭ ﹶﺃ ﱠﻣﺎ ﻣﺎ‬
‫ﹼ‬ ‫ﹺﺟ ﹾﺴ ﹶﻤﺎﻧﹺ ﱠﻴﺔ‪ ،‬ﻭ ﹶﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﻟ ﹼﻨﺰﻭﻝ‬
‫ﻭﺭ ﹶﺩ ﻓﻲ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰﻳﻞﹺ ﻣﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺠﻨﺐ ﻭﺍﻟﻤﺠﻲﺀ ﻭﺍﻹﺗﻴﺎﻥ ﻭﺍﻟ ﹶﻔ ﹾﻮﻗﻴﺔ ﻭﻏﻴﺮ‬
‫ﺫﻟﻚ ﻓﺄﺟﺮﻭﻫﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ‪ ،‬ﻭﺯﺍﺩﻭﺍ ﻓﻲ ﺍﻷﺧﺒﺎﺭ ﺃﻛﺎﺫﻳﺐ ﻭﺿﻌﻮﻫﺎ ﻭﻧﺴﺒﻮﻫﺎ ﺇﻟﻰ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ‬
‫ﻣﻘﺘﺒﺲ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﹶﻓﺈﹺ ﱠﻥ ﺍﻟ ﹼﺘﺸﺒﻴ ﹶﻪ ﻓﻴﻬﻢ ﻃﺒﺎﻉ)‪ ،(٤‬ﹶﺣ ﱠﺘﻰ‬ ‫ﹲ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻭﺃﻛﺜﺮﻫﺎ‬
‫ﺐ ﹶﺃ ﹾﺭ ﹶﺑ ﹶﻌ ﹸﺔ‬
‫ﻳﺪ‪ ،‬ﹶﻭﺇﹺ ﱠﻧ ﹸﻪ ﹶﻟ ﹶﻴ ﹾﻔ ﹸﻀ ﹸﻞ ﹺﻣ ﹾﻦ ﹸﻛ ﱢﻞ ﹶﺟ ﹾﻨ ﹴ‬
‫ﺍﻟﺠ ﹺﺪ ﹺ‬
‫ﺍﻟﺮ ﹾﺣﻞﹺ ﹶ‬ ‫ﺵ ﹶﻟ ﹶﻴﺌﹺ ﱡﻂ ﹺﻣ ﹾﻦ ﹶﺗ ﹾﺤﺘﹺ ﹺﻪ ﹶﻛ ﹶﺄ ﹺﻃ ﹺ‬
‫ﻴﻂ ﱠ‬ ‫ﺍﻟﻌ ﹾﺮ ﹶ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﹶﻭﺇﹺ ﱠﻥ ﹶ‬
‫ﹶﺃ ﹶﺻﺎﺑﹺ ﹴﻊ«)‪.(٥‬‬

‫ﻋﻠﻤﺎﺀ ﺍﻟﻔﺮﻕ )ﺍﻟﻬﺸﺎﻣﻴﻴﻦ( ﺃﻭ )ﺍﻟﻬﺸﺎﻣﻴﺔ( ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﻓﺮﻗﺘﻴﻦ‪:‬‬

‫ﹸ‬ ‫ﹶﻭ ﹸﻳ ﹾﻄ ﹺﻠ ﹸﻖ‬

‫ﺍﻷﻭﻟﻰ ﹸﺗﻨﺴﺐ ﺇﻟﻰ )ﻫﺸﺎﻡ ﺑﻦ ﺍﻟﺤﻜﻢ( ﻭﺍﻟﺜﺎﻧﻴﺔ ﹸﺗﻨﺴﺐ ﺇﻟﻰ )ﻫﺸﺎﻡ ﺑﻦ ﺳﺎﻟﻢ ﺍﻟﺠﻮﺍﻟﻴﻘﻲ(؛‬
‫ﻭﻗﺪ ﹶﺗ ﹶﺒ ﱠﺮ ﹶﺃ ﺃﺋﹺ ﱠﻤ ﹸﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺃﻗﻮﺍﻟﻬﻤﺎ ﻭﻣﻌﺘﻘﺪﺍﺗﻬﻤﺎ‪ ،‬ﻭﻫﺬﻩ ﺑﻌﺾ ﻣﻦ ﺃﻗﻮﺍﻟﻬﻢ‪:‬‬

‫ﺭﻭ￯ ﺍﻟﺸﹼ ﻴﺦ ﹼ‬
‫ﺍﻟﺼﺪﻭﻕ ﻓﻲ »ﺍﻟ ﹼﺘﻮﺣﻴﺪ«‪ :‬ﺑﺎﺏ ﺃﻧﻪ‪ ‬ﻟﻴﺲ ﺑﺠﺴﻢ ﻭﻻ ﺻﻮﺭﺓ‪:‬‬

‫ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﻨﻬﻢ ﻛﻤﺎ‬

‫ﺗﺒﺮﺃ ﹼ‬
‫)‪ (١‬ﺃﻱ ﺃﺗﺒﺎﻉ )ﻫﺸﺎﻡ ﺑﻦ ﺍﻟﺤﻜﻢ( ﻭ)ﻫﺸﺎﻡ ﺑﻦ ﺳﺎﻟﻢ ﺍﻟﺠﻮﺍﻟﻴﻘﻲ(؛ ﻭﻗﺪ ﹼ‬
‫ﺳﻴﺄﺗﻲ ﻋﻘﺐ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻬﺮﺳﺘﺎﻧﻲ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫)‪) (٢‬ﻣﻀﺮ( ﻫﻮ ﺭﺟﻞ ﹸﻳﻨﺴﺐ ﻟﻠﻤﺸﺒﻬﺔ ﺍﻟﺤﺸﻮ ﹼﻳﺔ‪ ،‬ﻭ) ﻛﻬﻤﺲ( ﻫﻮ ﺃﺑﻮ ﺍﻟﻌﺜﻤﺎﻥ ﻛﻬﻤﺲ ﺑﻦ ﺍﻟﻤﻨﻬﺎﻝ‬
‫ﺃﺋﻤﺔ ﺍﻟﻤﺸ ﹼﺒﻬﺔ ﺍﻟﺤﺸﻮ ﹼﻳﺔ‪ .‬ﻭﻟﻢ ﹸﻳﻌﺜﺮ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻣﻌﻠﻮﻣﺎﺕ ﺣﻮﻟﻬﻤﺎ‪.‬‬
‫ﺍﻟﺒﺼﺮﻱ ﺍﻟﻠﺆﻟﺆﻱ‪ ،‬ﻣﻦ ﹼ‬
‫)‪ (٣‬ﻫﻮ ﺃﺣﻤﺪ ﺍﻟﻬﺠﻴﻤﻲ ﺃﻭ ﺍﻟﻨﺠﻤﻲ‪ ،‬ﻣﻦ ﺍﻟﻤﺸﺒﻬﺔ ﺍﻟﺤﺸﻮ ﹼﻳﺔ‪ .‬ﻛﺎﻧﺖ ﻟﻪ ﺍﺑﺎﻃﻴﻞ ﻭﺧﺮﺍﻓﺎﺕ‪.‬‬
‫)‪ (٤‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻓﻲ »ﺍﻋﺘﻘﺎﺩﺍﺕ ﻓﺮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ« )ﺹ‪:(٦٣/‬‬
‫ﺍﻟﺮﻭﺍﻓﺾ )‪ ،(...‬ﹸﺛ ﱠﻢ‬ ‫ﹺ‬ ‫»ﺍﻋﻠﻢ‪ ،‬ﹼ‬
‫ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺃﻛﺜﺮﻫﻢ ﻣﺸﺒﻬﺔ‪ ،‬ﻭﻛﺎﻥ ﺑﺪﺀ ﻇﻬﻮﺭ ﺍﻟﺘﹼﺸﺒﻴﻪ ﻓﻲ ﺍﻹﺳﻼﻡ ﻣﻦ ﹼ‬
‫ﹺ‬ ‫ﻴﺐ ﹺﻣ ﹾﻦ ﻋﻠ ﹺﻢ‬ ‫ﹺ‬ ‫ﺗﹶﻬﺎ ﹶﻓ ﹶﺖ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﺤﺪﱢ ﹸﺛ ﹶ ﹺ‬
‫ﺍﻟﻤﻌﻘﻮﻻﺕ«‪.‬‬ ‫ﻮﻥ ﻣ ﱠﻤ ﹾﻦ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻜ ﹾﻦ ﹶﻟ ﹸﻬ ﹾﻢ ﻧﹶﺼ ﹲ‬ ‫ﹸ ﹶ‬ ‫ﹶ‬
‫)‪ (٥‬ﺍﻟﺸﻬﺮﺳﺘﺎﻧﻲ‪ ،‬ﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﺤﻞ )ﺹ‪.(٧٧ – ٧٦/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٦٦‬‬

‫)ﻫ ﹶﺸ ﹶﺎﻡ‬ ‫‪ -‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﺣﻤﺰﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﺑﹺﻲ ﻋﺒﺪ ﺍﻟﻠﻪ)‪ : (١‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸﺖ ﹺ‬
‫ﺍﷲ ﹺﺟ ﹾﺴ ﹲﻢ ﹶﺻ ﹶﻤ ﹺﺪ ﱞﻱ ﹸﻧﻮ ﹺﺭ ﱞﻱ‪ ،‬ﹶﻣ ﹾﻌ ﹺﺮ ﹶﻓ ﹸﺘ ﹸﻪ ﹶﺿ ﹸﺮ ﹶ‬
‫ﻭﺭ ﹲﺓ ﹶﻳ ﹸﻤ ﱡﻦ ﺑﹺ ﹶﻬﺎ‬ ‫ﺍﻟﺤ ﹶﻜ ﹺﻢ( ﹶﻳ ﹾﺮ ﹺﻭﻱ ﹶﻋ ﹾﻨ ﹸﻜ ﹾﻢ ﹶﺃ ﱠﻥ ﹶ‬ ‫ﺍ ﹾﺑ ﹶﻦ ﹶ‬
‫»ﺳ ﹾﺒ ﹶﺤﺎﻥﹶ ﹶﻣ ﹾﻦ ﹶﻻ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﺃ ﹶﺣﺪﹲ ﹶﻛ ﹾﻴ ﹶﻒ ﹸﻫ ﹶﻮ ﺇﹺ ﱠﻻ ﹸﻫ ﹶﻮ‬ ‫ﺎﻝ ‪ :‬ﹸ‬ ‫ﹶﻋ ﹶﻠﻰ ﹶﻣ ﹾﻦ ﹶﻳ ﹶﺸ ﹸﺎﺀ ﹺﻣ ﹾﻦ ﹺﺧ ﹾﻠ ﹺﻘ ﹺﻪ‪ .‬ﹶﻓ ﹶﻘ ﹶ‬
‫﴿‪ ،﴾7654321‬ﻻ ﹸﻳ ﹶﺤﺪﱡ ﹶﻭ ﹶﻻ ﹸﻳ ﹶﺤ ﱡﺲ ﹶﻭ ﹶﻻ ﹸﻳ ﹶﺠ ﱡﺲ ﹶﻭ ﹶﻻ ﹸﺗﺪﹾ ﹺﺭ ﹸﻛ ﹸﻪ‬
‫ﻴﻂ ﹶﻭ ﹶﻻ ﹶﺗ ﹾﺤ ﹺﺪﻳﺪﹲ «)‪.(٢‬‬ ‫ﻮﺭ ﹲﺓ ﹶﻭ ﹶﻻ ﹶﺗ ﹾﺨ ﹺﻄ ﹲ‬
‫ﻴﻂ ﺑﹺ ﹺﻪ ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﻭ ﹶﻻ ﹺﺟ ﹾﺴ ﹲﻢ ﹶﻭ ﹶﻻ ﹸﺻ ﹶ‬
‫ﺍﺱ ﹶﻭ ﹶﻻ ﹸﻳ ﹺﺤ ﹸ‬ ‫ﹶ‬
‫ﺍﻷ ﹾﺑ ﹶﺼ ﹸﺎﺭ ﹶﻭ ﹶﻻ ﹶ‬
‫ﺍﻟﺤ ﹶﻮ ﹸ‬

‫ﺳﺎﻟﻢ‬
‫ﹴ‬ ‫ﻗﻮﻝ )ﻫﺸﺎ ﹺﻡ ﹺ‬
‫ﺑﻦ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ)‪ (٣‬ﹶ‬ ‫ﻷﺑﹺﻲ‬‫‪ -‬ﻭﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻜﻴﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﹶﻭ ﹶﺻ ﹾﻔ ﹸﺖ ﹶ‬
‫ﹶ‬
‫ﺗﻌﺎﻟﻰ ﹶﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻬﻪ‬ ‫ﺍﷲ ﹶ‬‫ﺎﻝ‪» :‬ﺇﹺﻥﱠ ﹶ‬ ‫ﺍﻟﺤﻜﻢ(‪ :‬ﺇﹺ ﱠﻧ ﹸﻪ ﹺﺟ ﹾﺴ ﹲﻢ‪ ،‬ﹶﻓ ﹶﻘ ﹶ‬
‫ﹺ‬ ‫ﻗﻮﻝ )ﻫﺸﺎ ﹺﻡ ﹺ‬
‫ﺑﻦ‬ ‫ﻭﺣﻜﻴﺖ ﻟﻪ ﹶ‬ ‫ﹸ‬ ‫ﺍﻟﺠﻮﺍﻟﻴﻘﻲ(‪،‬‬
‫ﻮﺭ ﹴﺓ ﹶﺃ ﹾﻭ ﺑﹺ ﹺﺨ ﹾﻠ ﹶﻘ ﹴﺔ‬
‫ﺎﺀ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ ﹶﺃ ﹾﻭ ﹸﺻ ﹶ‬
‫ﺍﻷ ﹾﺷ ﹶﻴ ﹺ‬‫ﹶﺎﺀ ﹶﺃ ﹾﻋ ﹶﻈﻢ ﹺﻣ ﹾﻦ ﹶﻗﻮ ﹺﻝ ﹶﻣ ﹾﻦ ﹶﻳ ﹺﺼ ﹸﻒ ﹶﺧﺎﻟﹺ ﹶﻖ ﹶ‬
‫ﺶ ﹶﺃ ﹾﻭ ﹺﺧﻨ ﹴ‬
‫ﹶﺷ ﹾﻲ ﹲﺀ‪ ،‬ﹶﺃ ﱡﻱ ﹸﻓ ﹾﺤ ﹴ‬
‫ﹾ‬ ‫ﹸ‬
‫ﻳﺪ ﹶﻭ ﹶﺃ ﹾﻋ ﹶﻀ ﹴ‬
‫ﺎﺀ؟! ﹶﺗ ﹶﻌ ﹶﺎﻟﻰ ﺍ ﹸ‬
‫ﷲ ﹶﻋ ﹾﻦ ﹶﺫﻟﹺ ﹶﻚ ﹸﻋ ﹸﻠﻮﺍ ﹶﻛﺒﹺ ﹰﻴﺮﺍ«)‪.(٤‬‬ ‫ﹶﺃ ﹾﻭ ﺑﹺﺘ ﹾﹶﺤ ﹺﺪ ﹴ‬

‫ـﺤ ﱠﻤ ﹺﺪ ﹾﺑ ﹺﻦ‬ ‫ـﻦ ﹸﻣ ﹶ‬‫ﺍﻟـﺤﺴﻦ ﹶﻋ ﹺﻠ ﱠﻲ ﹾﺑ ﹶ‬

‫ﹺ‬ ‫ﺳﺄﻟـﺖ ﺃﺑﺎ‬ ‫ﹸ‬ ‫ــﻒ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺼ ﹾﻘــ ﹺﺮ ﹾﺑ ﹺﻦ ﹶﺃ ﹺﺑـﻲ ﹸﺩ ﹶﻟ ﹴ‬
‫ـﻦ ﱠ‬ ‫‪ -‬ﹶﻭ ﹶﻋ ﹺ‬
‫ﺍﻟﺤ ﹶﻜ ﹺﻢ(‪،‬‬ ‫)ﻫ ﹶﺸﺎ ﹺﻡ ﹾﺑ ﹺﻦ ﹶ‬ ‫ﻴﺪ‪ ،‬ﹶﻭ ﹸﻗ ﹾﻠ ﹸﺖ ﹶﻟ ﹸﻪ‪ :‬ﺇﹺﻧ ﹺﹼـﻲ ﹶﺃ ﹸﻗ ﹸ‬
‫ﻮﻝ ﺑﹺ ﹶﻘ ﹾﻮ ﹺﻝ ﹺ‬ ‫ـﻦ ﺍﻟ ﱠﺘ ﹾﻮ ﹺﺣ ﹺ‬
‫ﺍﻟﺮ ﹶﺿﺎ‪ ‬ﹶﻋ ﹺ‬ ‫ﻮﺳﻰ ﱢ‬ ‫ﹶﻋ ﹺﻠ ﱢﻲ ﹾﺑ ﹺﻦ ﹸﻣ ﹶ‬
‫ﺍﷲ‪ ‬ﹺﺟ ﹾﺴ ﹲﻢ‬ ‫ـﻦ ﹶﺯ ﹶﻋ ﹶﻢ ﹶﺃﻥﱠ ﹶ‬‫ﺲ ﹺﻣ ﱠﻨﺎ ﹶﻣ ﹾ‬ ‫)ﻫ ﹶﺸﺎ ﹴﻡ(! ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻟ ﹾﻴ ﹶ‬
‫ﺎﻝ‪ » :‬ﹶﻣﺎ ﹶﻟ ﹸﻜ ﹾﻢ ﹶﻭﻟﹺ ﹶﻘ ﹾﻮ ﹺﻝ ﹺ‬
‫ﹶﻓ ﹶﻐ ﹺﻀ ﹶﺐ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻗ ﹶ‬
‫ﷲ ﹸﻣ ﹾﺤ ﹺﺪ ﹸﺛ ﹸﻪ‬‫ﺍﻟﺠ ﹾﺴ ﹶﻢ ﹸﻣ ﹾﺤ ﹶﺪ ﹲﺙ‪ ،‬ﹶﻭﺍ ﹸ‬
‫ﻒ‪ ،‬ﺇﹺﻥﱠ ﹺ‬ ‫ـﺮ ﹺﺓ‪ .‬ﹶﻳﺎ ﺍ ﹾﺑ ﹶﻦ ﹶﺃﺑﹺﻲ ﹸﺩ ﹶﻟ ﹴ‬ ‫ﹶﻭ ﹶﻧ ﹾﺤ ﹸﻦ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﺑ ﹶﺮ ﹲﺁﺀ ﹺﻓﻲ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴـﺎ ﹶﻭ ﹺ‬
‫ﺍﻵﺧ ﹶ‬
‫ﹶﻭ ﹸﻣ ﹶﺠ ﱢﺴ ﹸﻤﻪﹸ«)‪.(٥‬‬

‫ﻭﺍﻟﻤﺠﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﹺﻣ ﱠﻤ ﹾﻦ ﹶﺳ ﱠﻤ ﹾﺖ ﻧﻔﺴﻬﺎ )ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ( ‪ -‬ﻭﺍﻟﺘﻲ ﺳﺄﺗﻨﺎﻭﻝ ﺃﻗﻮﺍﻝ ﻣﻦ‬
‫ﹴ‬
‫ﻓﻀﻔﺎﺽ‪،‬‬ ‫ﹴ‬
‫ﺑﻜﺴﺎﺀ‬ ‫ﺍﻧﺘﺴﺐ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺤﺪﻳﺚ ‪ -‬ﺃﺛﺒﺘﺖ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻭﻟﻜﻦ ﹶﻏ ﱠﻄ ﹾﺘ ﹸﻪ‬
‫ﺑﺎﻟﻌﻠﻮ ﺍﻟﻤﻜﺎﻧﻲ ﻭﻟﻪ ﹶﺣﺪﱞ‬ ‫ﹼ‬ ‫ﺇﻥ ﹶ‬
‫ﺍﷲ ﹸﻣ ﱠﺘ ﹺﺼ ﹲﻒ‬ ‫ﹶﺳ ﱠﻤ ﹾﺘ ﹸﻪ‪) :‬ﻳﻠﻴﻖ ﺑﺠﻼﻟﻪ( )ﻻ ﻛﺎﻷﺟﺴﺎﻡ(‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﱠ‬
‫ﻭﻟﻜﻦ ﻟﻴﺲ ﹶﻛ ﹶﺤﺪﱢ ﺍﻟﺒﺸﺮ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻳ ﹶﺮ￯ ﺑﹺ ﹶﺄ ﹾﻋ ﹸﻴ ﹴﻦ ﺗﻠﻴﻖ ﺑﺠﻼﻟﻪ ﻻ ﺗﺸﺒﻪ ﻋﻴﻮﻥ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻥ ﻟﻪ‬

‫)‪ (١‬ﺃﻱ ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ‪.‬‬

‫)‪ (٢‬ﺍﻟﺼﺪﻭﻕ‪ ،‬ﺍﻟﺘﹼﻮﺣﻴﺪ )ﺹ‪.(١٠٥ /‬‬
‫)‪ (٣‬ﺃﻱ ﺍﻹﻣﺎﻡ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﻜﺎﻇﻢ‪.‬‬
‫)‪ (٤‬ﺍﻟﺼﺪﻭﻕ‪ ،‬ﺍﻟﺘﹼﻮﺣﻴﺪ )ﺹ‪.(١٠٧/‬‬
‫)‪ (٥‬ﺍﻟﺼﺪﻭﻕ‪ ،‬ﺍﻟﺘﹼﻮﺣﻴﺪ )ﺹ‪.(١١٢/‬‬
‫‪٦٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻭﺃﺻﺎﺑﻊ ﻭﺟﻨ ﹰﺒﺎ ﻭﺳﺎ ﹰﻗﺎ ﻭﻛﻞ ﺫﻟﻚ ﻻ ﻛﺼﻮﺭﻧﺎ ﻭﺃﻳﺪﻳﻨﺎ ﻭﺃﺻﺎﺑﻌﻨﺎ ﻭﺟﻨﻮﺑﻨﺎ‬
‫ﹶ‬ ‫ﺻﻮﺭ ﹰﺓ ﹶﻭ ﹶﻭ ﹾﺟ ﹰﻬﺎ ﻭﺃ ﹾﻳ ﹴﺪ‬
‫ﻭﻳﻤﻞ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺮﺵ ﹼ‬
‫ﻟﻴﺌﻂ‬ ‫ﹼ‬ ‫ﻭﻳﺘﺤﺮﻙ ﻭﻳﻔﺮﺡ ﻭﻳﺤﺰﻥ ﻭﻳﻀﺤﻚ‬ ‫ﹼ‬ ‫ﻭﺳﻴﻘﺎﻧﻨﺎ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻳ ﹾﻨ ﹺﺰﻝ ﻭﻳﺼﻌﺪ‬
‫ﺍﻟﺮﺣﻞ ﺍﻟﺠﺪﻳﺪ‪ ،‬ﹼ‬
‫ﻛﻞ ﻫﺬﺍ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ ﹸﻣ ﹶﻘ ﱠﻴﺪﹲ ﺑﻘﻮﻟﻬﻢ‪ :‬ﻳﻠﻴﻖ ﺑﺠﻼﻟﻪ!!‬ ‫ﻣﻦ ﺗﺤﺘﻪ ﻛﺄﻃﻴﻂ ﹼ‬
‫ﻓﺮﻕ ﺑﻴﻦ ﻫﺎﺗﻴﻦ ﺍﻟﻤﺪﺭﺳﺘﻴﻦ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻤﺎ ﺑﺎﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﻀﻤﻮﻥ ﻣﺪﺭﺳﺔ‬ ‫ﻭﺍﻟ ﹼﺘﺤﻘﻴﻖ ﺃﻧﹼﻪ ﻻ ﹸﻳﻮﺟﺪ ﹲ‬
‫ﻭﻋ ﱠﺒ ﹶﺮ ﹾﺕ ﹶﻋ ﹾﻦ ﹸﻣﻌﺘﻘﺪﺍﺗﻬﺎ ﺩﻭﻥ ﺗﻤﻮﻳﻪ‪ ،‬ﻭﺍﻟﺜﹼﺎﻧﻴﺔ ﻗﺪ‬‫ﻭﺍﺣﺪﺓ‪ ،‬ﹼﺇﻻ ﹶﺃ ﱠﻥ ﺍﻷﻭﻟﻰ ﻛﺸﻔﺖ ﻋﻦ ﻗﻨﺎﻋﻬﺎ ﹶ‬
‫ﻗﺒﺢ ﻋﻘﻴﺪﺗﻬﺎ ﹶﻭ ﹶﺷ ﹾﻴﻨﹺ ﹺﻪ‪.‬‬
‫ﹶﺗ ﹶﻐ ﱠﻄ ﹾﺖ ﺑﻜﺴﺎﺀ ﺍﻟ ﹼﺘﻤﻮﻳﻪ ﻟﹺ ﹸﺘ ﹾﺨ ﹺﻔﻲ ﹶ‬
‫ﹺ‬
‫ﺼﻮﺹ‬ ‫ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺍﻟ ﱠﺘ ﹶﻌ ﹸﺎﻣﻞﹺ ﻣﻊ ﺍﻟ ﹼﻨ‬
‫ﹶ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ‪٧٢٨/‬ﻫـ( ﹸﻣ ﹶﻠ ﱢﺨ ﹰﺼﺎ ﻫﺬﺍ‬
‫)‪(١‬‬
‫ﺍﻟﺴﻠﻒ‬
‫ﻮﻫ ﹸﻢ ﻇﺎﻫﺮﻫﺎ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺍﻟﻤﺠﺴﻤﺔ‪» :‬ﻓﻤﺬﻫﺐ ﹼ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺﺔ ﺍﻟﺘﻲ ﹸﻳ ﹺ‬ ‫ﹺ‬
‫ﺮﻋﻴﺔ ﹸ‬ ‫ﺍﻟﺸﹼ‬
‫‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ :-‬ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﻭﺇﺟﺮﺍﺅﻫﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ«)‪.(٢‬‬
‫ﹸ‬
‫ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺻﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﺍﻟﻘﻨﻮﺟﻲ )ﺕ‪١٣٠٧/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﻗﻄﻒ‬ ‫ﹶﻭ ﹸﻳ ﹶﺒ ﱢﻴ ﹸﻦ‬
‫ﺍﻟﺜﻤﺮ ﻓﻲ ﺑﻴﺎﻥ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻷﺛﺮ« ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﺑﻘﻮﻟﻪ‪» :‬ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﺍﻟﻴﺪ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ‪،‬‬
‫ﹼ‬
‫ﻭﺍﻟﻜﻒ‪ ،‬ﻭﺍﻹﺻﺒﻊ‪ ،‬ﻭﺍﻟﺸﹼ ﻤﺎﻝ‪ ،‬ﻭﺍﻟﻘﺪﻡ ﻭﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﻟﻮﺟﻪ‪ ،‬ﻭﺍﻟ ﹼﻨﻔﺲ‪ ،‬ﻭﺍﻟﻌﻴﻦ‪ ،‬ﻭﺍﻟ ﹼﻨﺰﻭﻝ‪،‬‬
‫ﺍﻟﺤ ﹾﻘ ﹸﻮ)‪ ،(٣‬ﻭﺍﻟﺠﻨﺐ‪ ،‬ﻭﺍﻟﻔﻮﻕ‪،‬‬
‫ﻭﺍﻟﺴﺎﻕ‪ ،‬ﹶﻭ ﹶ‬
‫ﹼ‬ ‫ﻭﺍﻹﺗﻴﺎﻥ‪ ،‬ﻭﺍﻟﻤﺠﻲﺀ‪ ،‬ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻘﻮﻝ‪،‬‬
‫ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﻘﺮﺏ‪ ،‬ﻭﺍﻟﺒﻌﺪ‪ ،‬ﹼ‬
‫ﻭﺍﻟﻀﺤﻚ‪ ،‬ﻭﺍﻟ ﹼﺘﻌﺠﺐ‪ ،‬ﻭﺍﻟﺤﺐ‪ ،‬ﻭﺍﻟﻜﺮﻩ‪ ،‬ﻭﺍﻟﻤﻘﺖ‪،‬‬ ‫ﹼ‬ ‫ﻭﺍﻻﺳﺘﻮﺍﺀ‪،‬‬
‫ﻭﺍﻟﺴﺨﻂ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺍﻟﻤﺸﻴﺌﺔ‪ ،‬ﻭﺍﻟﻔﻮﻕ‪،‬‬ ‫ﻭﺍﻟﺮﺿﺎ‪ ،‬ﻭﺍﻟﻐﻀﺐ‪ ،‬ﹼ‬ ‫ﹼ‬
‫ﻭﺍﻟﻤﻌﻴﺔ‪ ،‬ﻭﺍﻟﻔﺮﺡ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﹶﻧ ﹶﻄﻖﹶ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﹼ‬
‫ﻭﺍﻟﺴﻨﺔ‪ .‬ﻓﺄﺩ ﹼﻟﺔ ﺫﻟﻚ ﻣﺬﻛﻮﺭﺓ ﻓﻴﻬﺎ‪،‬‬ ‫ﹼ‬
‫ﺣﻘﻴﻘﻴﺔ ‪،‬‬
‫)‪(٤‬‬
‫ﹼ‬ ‫ﺻﻔﺎﺕ‬
‫ﹲ‬ ‫ﻭﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ ﻋﻠﻰ ﺃﻧﹼﻬﺎ‬
‫ﹸ‬ ‫ﻓﻜﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﹸﺗﺴﺎﻕ ﻣﺴﺎ ﹰﻗﺎ ﻭﺍﺣﺪﹰ ﺍ‪،‬‬
‫ﹼ‬

‫ﺍﻟﺴﻠﻒ ﺃﻧﻔﺴﻬﻢ ﻣﻨﺬ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﺍﻟﺴﻠﻒ‪ ،‬ﻷﻥ ﹼ‬
‫)‪ (١‬ﻻ ﹸﻳﻮﺟﺪ ﺷﻲﺀ ﺍﺳﻤﻪ ﻣﺬﻫﺐ ﹼ‬
‫ﺃﺣﻖ ﺑﺎﻻﺗﺒﺎﻉ ﻣﻦ ﺍﻵﺧﺮ؟!! ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳ ﹼﻄﻠﻊ ﻋﻠﻰ ﻧﻤﺎﺫﺝ‬
‫ﻓﺄﻱ ﻣﻨﻬﻢ ﹼ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻓﻲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ‪ ،‬ﹼ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻠ ﹸﻴﺮﺍﺟﻊ ﻛﺘﺎﺏ »ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻔﺮﻕ« )ﺹ‪.(١٤-١١/‬‬
‫ﻣﻦ ﺍﺧﺘﻼﻓﺎﺕ ﹼ‬
‫)‪ (٢‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯ )‪.(٦/٤‬‬
‫)‪ (٣‬ﺍﻟﺤ ﹾﻘﻮ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﹺ‬
‫ﻣﻌﻘﺪ ﺍﻹﺯﺍﺭ ﻭﻣﻮﺿﻌﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻷﺛﻴﺮ‪ ،‬ﺍﻟﻨﹼﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻷﺛﺮ‬ ‫ﹶ ﹸ‬
‫)‪.(٤١٧/١‬‬
‫)‪ (٤‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﹼﺠﺴﻴﻢ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﻻ ﺗﻨﻔﻊ ﻫﺬﻩ ﺍﻟﻘﻴﻮﺩ ﺍﻟﺘﻲ ﻳﺬﻛﺮﻫﺎ ﻋﻘﺐ ﻋﺒﺎﺭﺗﻪ ﻫﺬﻩ ﻷﻧﻬﺎ ﻻ ﺗﻨﻔﻲ ﻋﻦ‬
‫ﺍﷲ ﺃﺻﻞ ﺍﻟﺘﹼﺠﺴﻴﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﹸﺜﺒﺖ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻟﻪ ﺃﻋﻀﺎﺀ ﻭﺟﻮﺍﺭﺡ ﷲ ﻭﻟﻜﻦ ﻟﻴﺲ ﻛﺄﺟﺴﺎﻣﻨﺎ ﻭﺟﻮﺍﺭﺣﻨﺎ!!‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٦٨‬‬

‫ﻻ ﹸﺗﺸﺒﻪ ﺻﻔﺎﺕ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﻭﻻ ﹸﻳ ﹶﻤﺜ ﹸﱠﻞ‪ ،‬ﻭﻻ ﹸﻳ ﹶﻌ ﱠﻄ ﹸﻞ‪ ،‬ﻭﻻ ﹸﻳ ﹶﺮ ﱡﺩ‪ ،‬ﻭﻻ ﹸﻳ ﹾﺠ ﹶﺤﺪﹸ ‪ ،‬ﻭﻻ ﹸﻳﺆﹶ ﱠﻭ ﹸﻝ ﺑﺘﺄﻭﻳﻞﹴ‬
‫ﹸﻳﺨﺎﻟﻒ ﻇﺎﻫﺮﻩ«)‪.(١‬‬
‫ﻭﻗﺪ ﻭﻗﻌﺖ ﻫﺬﻩ ﺍﻟﻤﺠﻤﻮﻋﺔ ﻓﻲ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﺍﻟﻮﺍﺿﺢ ﺑﺴﺒﺐ ﻓﺸﻠﻬﺎ ﻓﻲ ﺍﻟ ﹼﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﻟﻤﺘﹶﺸﺎﺑﹺ ﹶﻬﺔ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﺇﺟﺮﺍﺀﻫﺎ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ ﺃ ﹼﺩ￯ ﺑﻬﺬﻩ ﺍﻟﻤﺪﺭﺳﺔ ﺇﻟﻰ ﺍﻋﺘﻨﺎﻕ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﹸ‬
‫ﹼ‬ ‫ﺍﻟ ﹼﻨﺼﻮﺹ‬
‫ﺍﻟﻈﺎﻫﺮﻱ ﻟﻠ ﹼﻨﺼﻮﺹ ﺍﻟﺸﹼ ﹼ‬
‫ﺮﻋﻴﺔ‪،‬‬ ‫ﻋﻘﻴﺪﺓ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﺍﻟ ﹼﺘﻌﺎﻣﻞ ﹼ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻋﻠﻰ ﺍﻟﺸﹼ ﻜﻞ ﺍﻵﺗﻲ‪:‬‬ ‫ﻮﻥ ﹶ‬‫ﺟﻌﻠﻬﻢ ﹶﻳﺘ ﹶﹶﺨ ﱠﻴ ﹸﻠ ﹶ‬
‫ﺫﺭﺍﻋﺎ ﹰ‬
‫ﻃﻮﻻ ﻓﻲ‬ ‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻟﻪ ﺻﻮﺭﺓ ﻛﺼﻮﺭﺓ ﺳﻴﺪﻧﺎ ﺁﺩﻡ‪ ،‬ﺳ ﹼﺘﻮﻥ ﹰ‬ ‫‪ -١‬ﹼ‬
‫ﺳﺒﻌﺔ ﺃﺫﺭ ﹴﻉ ﹶﻋ ﹾﺮ ﹰﺿﺎ‪ :‬ﻭﻳﻜﻔﻲ ﻓﻲ ﺇﺛﺒﺎﺕ ﻣﺎ ﺍ ﹼﺩﻋﻮﻩ ﻭﺯﻋﻤـﻮﻩ ﻛﺘـﺎﺏ »ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻹﻳﻤﺎﻥ ﻓﻲ‬
‫ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ« ﻟﻠﺸﻴﺦ ﺣﻤﻮﺩ ﺍﻟﺘﻮﻳﺠﺮﻱ )ﺕ‪١٤١٣/‬ﻫـ()‪ ،(٢‬ﺍﺳﺘﻨﺪ ﻋﻠﻰ‬
‫ﺃﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ‪ ‬ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪،‬‬ ‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟ ﹼﺘﺎﻟﻔﺔ ﻭﺍﻟﻤﻮﺿﻮﻋﺔ ﻹﺛﺒﺎﺕ ﹼ‬
‫ﹼ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﺇﺿﺎﻓ ﹰﺔ ﺇﻟﻰ ﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﻨﺼﻮﺹ ﺍﻟ ﹼﺘﻮﺭﺍﺓ ﹸ‬
‫ﺍﻟﻤ ﹶﺤ ﱠﺮﻓﺔ ﻹﺛﺒﺎﺕ ﻣﺎ ﹸﻳﺮﻳﺪ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻓﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ‬
‫ﺍﻟﺴ ﹾﻔ ﹺﺮ ﹼ‬
‫ﺍﻷﻭﻝ ﻣﻨﻬﺎ‪:‬‬ ‫ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻤﺄﺛﻮﺭﺓ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﻟ ﹼﺘﻮﺭﺍﺓ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﻓﻲ ﱢ‬
‫)ﺳﻨﺨﻠﻖ ﹶﺑ ﹶﺸ ﹰﺮﺍ ﻋﻠﻰ ﺻﻮﺭﺗﻨﺎ ﻳﺸﺒﻬﻬﺎ(‪ .‬ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻤﺎ ﻋﻨﺪ ﺍﻟﻜﺘﺎﺏ‬
‫ﻧﺒﻴﻨﺎ)‪ (٣‬ﺑﺨﻼﻑ ﻣﺎ ﹶﻟ ﹾﻢ ﻧﻌﻠﻤﻪ ﹼﺇﻻ ﻣﻦ ﺟﻬﺘﻬﻢ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻧﺼﺪﻗﻬﻢ ﻓﻴﻪ‬ ‫ﺇﺫﺍ ﻭﺍﻓﻖﹶ ﻣﺎ ﻳﺆﺛﺮ ﻋﻦ ﹼ‬
‫ﻭﻻ ﻧﻜﺬﺑﻬﻢ«)‪.(٤‬‬

‫ﺃﺣﻤﺮ‬
‫ﹶ‬ ‫ﺷﺎﺏ ﺃﻣﺮﺩ ﺫﻭ ﺷﻌﺮ ﻗﻄﻂ‪ ،‬ﻳﻠﺒﺲ ﻟﹺ ﹶﺒ ﹰ‬
‫ﺎﺳﺎ‬ ‫‪ -٢‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻋﻠﻰ ﺻﻮﺭﺓ ﹼ‬
‫»ﺭﺃﻳﺖ‬
‫ﹸ‬ ‫ﻭﺃﺧﻀﺮ‪ :‬ﻓﻘﺪ ﺭﻭﻭﺍ ﻣﻦ ﻃﺮﻳﻖ ﻋﻜﺮﻣﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪:‬‬ ‫ﹶ‬
‫ﹶﺭ ﱢﺑﻲ‪ ‬ﺷﺎﺑﺎ ﺃﻣﺮ ﹶﺩ ﹶﺟ ﹾﻌﺪﹰ ﺍ ﹶﻗ ﹶﻄ ﹰﻄﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹸﺣ ﱠﻠ ﹲﺔ ﹶﺣ ﹾﻤ ﹶﺮ ﹸﺍﺀ«)‪.(٥‬‬
‫ﺎﺏ ﹶﺃ ﹾﻣ ﹶﺮ ﹶﺩ ﻟﻪ ﻭﻓﺮ ﹲﺓ‪ ،‬ﹶﺟ ﹾﻌ ﹴﺪ ﹶﻗ ﹶﻄ ﹴﻂ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹸﺣ ﱠﻠ ﹲﺔ‬ ‫ﹺ‬
‫ﺻﻮﺭﺓ ﹶﺷ ﱟ‬ ‫»ﺭﺃﻳﺖ ﹶﺭ ﱢﺑﻲ‪ ‬ﻓﻲ‬
‫ﹸ‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﹸﺃﺧﺮ￯‪:‬‬

‫)‪ (١‬ﻣﺤﻤﺪ ﺻﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﺍﻟﻘﻨﻮﺟﻲ‪ ،‬ﻗﻄﻒ ﺍﻟﺜﻤﺮ ﻓﻲ ﺑﻴﺎﻥ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻷﺛﺮ )ﺹ‪.(٦٨ – ٦٥/‬‬
‫ﺍﻟﺴﻠﻔﻴﺔ‬
‫)‪ (٢‬ﻫﻮ ﺍﻟﺸﻴﺦ ﺣﻤﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺘﻮﻳﺠﺮﻱ ﺃﺣﺪ ﻣﺸﺎﻳﺦ ﺍﻟﻤﺪﺭﺳﺔ ﹼ‬
‫ﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﺗ ﹸﹸﻮ ﱢﻓ ﹶﻲ ﻓﻲ ﺍﻟﺮﻳﺎﺽ ﺳﻨﺔ )‪١٤١٣‬ﻫـ(‪.‬‬
‫)‪ (٣‬ﻛﻴﻒ ﹸﻳﺴﺘﺸﻬﺪ ﺑﺎﻟﺘﻮﺭﺍﺓ ﺍﻟﺘﻲ ﺷﻬﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻰ ﺗﺤﺮﻳﻔﻬﺎ ﻭﺗﻜﺬﻳﺒﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﺣﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ؟!!‬
‫)‪ (٤‬ﺣﻤﻮﺩ ﺍﻟﺘﻮﻳﺠﺮﻱ‪ ،‬ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ )ﺹ‪.(٧٦/‬‬
‫)‪ (٥‬ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ‪ ،‬ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ )‪.(٤٦/٢‬‬
‫‪٦٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﹶﺧ ﹾﻀ ﹶﺮ ﹸﺍﺀ«)‪.(١‬‬
‫ﻭﺭﻭﻭﺍ ﻛﺬﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﻋﻜﺮﻣﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ‪ ‬ﹶ‬
‫ﻗﺎﻝ‪ » :‬ﹶﺩ ﹶﺧ ﹾﻠ ﹸﺖ ﻋﻠﻰ ﹶﺭ ﱢﺑﻲ‬
‫ـﻦ ﹶﺃ ﹾﺧ ﹶﻀ ﹶﺮ ﹾﻳ ﹺﻦ«)‪.(٢‬‬ ‫ﺷﺎﺏ ﹴ‬
‫ﺟﻌﺪ ﹺﻓـﻲ ﹶﺛ ﹾﻮ ﹶﺑ ﹾﻴ ﹺ‬ ‫ﹺﻓـﻲ ﹶﺟ ﱠﻨ ﹺﺔ ﹴ‬
‫ﻋﺪﻥ ﱟ‬
‫ﻭﺭﻭﻭﺍ ﻛﺬﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﹺﻋﻜﺮﻣﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﹶﺃ ﱠﻧ ﹸﻪ ﹸﺳﺌﹺ ﹶﻞ‪ :‬ﻫﻞ ﺭﺃ￯ ﹸﻣ ﹶﺤ ﱠﻤﺪﹲ ﹶﺭ ﱠﺑ ﹸﻪ؟‬
‫ﺎﺏ ﹸﺩﻭ ﹶﻧ ﹸﻪ ﹺﺳ ﹾﺘ ﹲﺮ ﹺﻣ ﹾﻦ ﹸﻟﺆﹾ ﹸﻟ ﹴﺆ‪ ،‬ﹶﻛ ﹶﺄﻥﱠ ﹶﻗ ﹶﺪ ﹶﻣ ﹾﻴ ﹺﻪ ﹺﻓـﻲ‬
‫ﻮﺭ ﹺﺓ ﹶﺷ ﱟ‬ ‫ﻗﺎﻝ‪» :‬ﻧﻌﻢ«‪ .‬ﻗﺎﻝ‪ :‬ﻛﻴـﻒ ﺭﺁﻩ؟ ﻗﺎﻝ‪ :‬ﹺ‬
‫»ﻓﻲ ﹸﺻ ﹶ‬
‫ﻓﻘﻠـﺖ ﺃﻧـﺎ ﻻﺑﻦ ﻋﺒـﺎﺱ‪ :‬ﺃﻟﻴﺲ ﻫﻮ ﻣﻦ ﹶﻳ ﹸﻘـﻮﻝ‪98765﴿ :‬‬ ‫ﹸ‬ ‫ﹸﺧ ﹾﻀ ﹶﺮﺓ«‪.‬‬
‫‪] ﴾>=<;:‬ﺍﻷﻧﻌﺎﻡ‪[١٠٣/‬؟‬

‫ﻮﺭ ﹸﻩ‪ ،‬ﺇﺫﺍ ﹶﺗ ﹶﺠ ﱠﻠﻰ ﺑﹺﻨﹸﻮ ﹺﺭ ﹺﻩ ﹶﻻ ﹸﻳﺪﹾ ﹺﺭ ﹸﻛ ﹸﻪ ﹶﺷ ﹾﻲ ﹲﺀ«)‪.(٣‬‬ ‫»ﻻ ﹸﺃ ﱠﻡ ﹶﻟ ﹶﻚ‪ ،‬ﹶﺫﻟﹺ ﹶﻚ ﹸﻧ ﹸ‬
‫ﻮﺭ ﹸﻩ ﺍ ﱠﻟ ﹺﺬﻱ ﹸﻫ ﹶﻮ ﹸﻧ ﹸ‬ ‫ﻗﺎﻝ‪ :‬ﹶ‬

‫ﺍﻟﻤﺠﺴﻢ ﻋﻘﺐ ﺭﻭﺍﻳﺘﻪ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ‪» :‬ﻭﻫﺬﺍ‬

‫ﹼ‬ ‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ‬

‫)‪ (١‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﺃﻭﺭﺩﻩ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ »ﺍﻟﻌﻠﻞ ﺍﻟﻤﺘﻨﺎﻫﻴﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﻫﻴﺔ«‬
‫ﻳﺚ ﻻ ﻳ ﹾﺜﺒ ﹸﺖ ﻭ ﹸﻃﺮ ﹸﻗﻪ ﹸﻛ ﱡﻠﻬﺎ ﹶﻋ ﹶﻠﻰ )ﺣﻤ ﹺ‬
‫ﺎﺩ ﹾﺑ ﹺﻦ ﹶﺳ ﹶﻠ ﹶﻤ ﹶﺔ(‪.‬‬ ‫ﹺ‬
‫ﹶ ﱠ‬ ‫ﺍﻟﺤﺪ ﹸ ﹶ ﹸ ﹶ ﹸ ﹸ ﹶ‬ ‫»ﻫ ﹶﺬﺍ ﹶ‬
‫)‪) (٢٣/١‬ﺭﻗﻢ‪ ،(١٩/‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪ :‬ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺎﻥ ﹶﻳﺪﹸ ﱡﺱ ﻓﻲ ﹸﻛﺘﹸﺒﹺﻪ ﹶﻫﺬﻩ ﺍﻷﹶ ﹶﺣﺎﺩ ﹶ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹶﻗ ﹶﺎﻝ ﺍ ﹾﺑ ﹸﻦ ﻋ ﹺﹶﺪ ﱟﻱ‪ :‬ﹶﻗﺪﹾ ﹺﻗ ﹶﻴﻞ ﱠ‬
‫ﻳﺚ«‪.‬‬ ‫)ﺣ ﱠﻤﺎﺩ( ﹶﻓﻜ ﹶ‬‫ﻴﺐ ﹶ‬ ‫ﹶﺎﻥ ﹶﺭﺑﹺ ﹶ‬
‫ﺇﻥ )ﺍ ﹾﺑ ﹶﻦ ﹶﺃﺑﹺﻲ ﺍﻟ ﹶﻌ ﹾﻮ ﹶﺟﺎﺀ( ﻛ ﹶ‬
‫ﻭﺣﻜﻢ ﺑﻨﻜﺎﺭﺗﻪ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ« )‪ (١١٣/١٠‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﻫﻮ ﺑﺘﻤﺎﻣﻪ‬
‫ﻓﻲ ﺗﺄﻟﻴﻒ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻭﻫﻮ ﺧﺒﺮ ﻣﻨﻜﺮ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ﻓﻲ ﺍﻟﺪﻳﻦ«‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﻤﺠﺴﻢ ﻓﻲ‬
‫»ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ« )ﺹ‪) (١٤٣/‬ﺭﻗﻢ‪ ،(١٤٢/‬ﻭﻋﺜﻤﺎﻥ ﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ »ﻧﻘﺾ ﺑﺸﺮ‬
‫ﺍﻟﻤﺮﻳﺴﻲ« )‪.(٨١٤/٢‬‬
‫ﻣﻜﺬﻭﺏ ﻋﻠﻰ ﺍﻟﻨﹼﻴﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﺭﻭﺍﻩ ﻋﺜﻤﺎﻥ ﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ »ﻧﻘﺾ ﺑﺸﺮ‬
‫ﹲ‬ ‫ﺣﺪﻳﺚ ﹲ‬
‫ﺑﺎﻃﻞ‬ ‫ﹲ‬ ‫)‪(٢‬‬
‫ﺍﻟﻤﺮﻳﺴﻲ« )‪ ،(٧٢٥/٢‬ﻭﺃﻭﺭﺩﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻓﻲ »ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ« )ﺹ‪ (٤٧٤ – ٤٧٣/‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪:‬‬
‫»ﺍﻋﻠﻢ‪ ،‬ﺃﻧﹼﻪ ﻏﻴﺮ ﻣﻤﺘﻨﻊ ﺣﻤﻞ ﺍﻟﺨﺒﺮ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻓﻲ ﺟﻮﺍﺯ ﺩﺧﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺠﻨﺔ ﻋﻠﻰ ﹴ‬
‫ﻭﺟﻪ ﻻ ﹸﻳﻮﺟﺐ‬
‫ﺍﻟﺠﻬﺔ ﻭﺍﻟﺤﺪ«‪.‬‬
‫)‪ (٣‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﺮﺩﻭﺩ ﻣﻮﺿﻮﻉ ﻣﻜﺬﻭﺏ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺭﻭﺍﻩ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ »ﺍﻟﺴﻨﺔ« )‪) (١٧٥/١‬ﺭﻗﻢ‪ ،(٢١٧/‬ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ )‪(٣٤٦/٢‬‬
‫)ﺭﻗﻢ‪ (٣٢٣٤/‬ﻭﺻﺤﺤﻪ ﻭﺗﻌﻘﺒﻪ ﺍﻟﺬﻫﺒﻲ ﺑﻘﻮﻟﻪ ﻓﻲ ﺍﻟﺘﻠﺨﻴﺺ‪» :‬ﺑﻞ )ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺤﻜﻢ( ﻣﺘﺮﻭﻙ«‪.‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (٣٦١/٢‬ﺭﻗﻢ‪ (٩٣٤/‬ﻭﻗﺎﻝ‬
‫ﻒ ﹶﻣﺎ ﹶﻳ ﹾﺮ ﹺﻭ ﹺﻳﻪ‬
‫ﺎﺭ(‪ ،‬ﻭ ﹶﻗﺪﹾ ﻣ ﹶﻀﻰ ﺍﻟﻜ ﹶﹶﻼﻡ ﻓﹺﻲ ﹶﺿﻌ ﹺ‬
‫ﹾ‬ ‫ﹸ‬ ‫ﺎﻕ ﹾﺑ ﹺﻦ ﹶﻳ ﹶﺴ ﹴ ﹶ ﹶ‬ ‫ﻳﺚ ﹶﺗ ﹶﻔ ﱠﺮ ﹶﺩ ﺑﹺ ﹺﻪ ) ﹸﻣ ﹶﺤ ﱠﻤﺪﹸ ﹾﺑ ﹸﻦ ﺇﹺ ﹾﺳ ﹶﺤ ﹶ‬
‫ﻋﻘﺒﻪ‪ » :‬ﹶﻓ ﹶﻬ ﹶﺬﺍ ﹶﺣ ﹺﺪ ﹲ‬
‫ﺍﻟﺮ ﹺﺍﻭﻱ ﹶﻋﻨﹾ ﹸﻪ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻴ ﹶﺲ ﹶﺷ ﹾﻲ ﹲﺀ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺ ﹺ‬
‫ﺎﻉ ﹶﺑ ﹾﻴ ﹶﻦ ﺍ ﹾﺑ ﹺﻦ ﹶﻋ ﱠﺒ ﹴ‬
‫ﺎﺱ‪ ‬ﹶﻭ ﹶﺑ ﹾﻴ ﹶﻦ ﱠ‬ ‫ﺇﹺ ﹶﺫﺍ ﹶﻟ ﹾﻢ ﹸﻳ ﹶﺒ ﱢﻴ ﹾﻦ ﹶﺳ ﹶﻤﺎ ﹶﻋ ﹸﻪ ﻓﻴﻪ‪ ،‬ﹶﻭﻓﻲ ﹶﻫﺬﻩ ﱢ‬
‫ﺍﻟﺮ ﹶﻭﺍ ﹶﻳﺔ ﺍﻧﹾﻘ ﹶﻄ ﹲ‬
‫ﺎﺱ‪.«‬‬ ‫ﹶﻦ ﺍ ﹾﺑ ﹺﻦ ﹶﻋ ﱠﺒ ﹴ‬ ‫ﻴﺤ ﹺﺔ ﻋ ﹺ‬
‫ﺍﻟﺼﺤ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺮ ﹶﻭﺍ ﹶﻳﺎﺕ ﱠ‬
‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬
‫ﻣ ﹾﻦ ﹶﻫﺬﻩ ﺍﻷﹶ ﹾﻟ ﹶﻔﺎﻅ ﻓﻲ ﱢ‬
‫ﹺ‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٧٠‬‬

‫ﻳﺪﻝ ﻣﻦ ﻛﻼﻣﻪ ﹶﻋ ﹶﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﺤﺪﻳﺚ ﻭﺣﻤﻠﻪ ﹶﻋ ﹶﻠﻰ ﻇﺎﻫﺮﻩ ﻭﺗﺄﻭﻳﻞ ﺍﻵﻳﺔ«)‪.(١‬‬
‫ﹼ‬
‫ﺍﻟﻤﺠﺴﻢ ﹶ‬
‫ﻛﻴﻒ ﹶﻣﻨ ﹶﹶﻊ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻓﻲ‬ ‫ﹼ‬ ‫ﻭﺍﻟﻌﺠﻴﺐ ﺍﻟﻐﺮﻳﺐ ﹺﻣﻦ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ‬
‫ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹶﻤ ﹺﺔ ﺍﻟﺪﹼ ﺍ ﹼﻟ ﹺﺔ ﹺﺩ ﹶﻻ ﹶﻟ ﹰﺔ ﹶﻗ ﹾﻄ ﹺﻌ ﱠﻴ ﹰﺔ ﻋﻠﻰ ﺑﻄﻼﻧﻪ ﻟﹺ ﹶﻴ ﹸﻜ ﹶ‬
‫ﻮﻥ‬ ‫ﹺ‬
‫ﺍﻵﻳﺔ ﹸ‬ ‫ﺃﺟ ﹶ‬
‫ﺎﺯﻩ ﻓﻲ‬ ‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﹶﻭ ﹶ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ!!‬‫ﻣﻀﻤﻮ ﹸﻧﻬﺎ ﻣﻮﺍﻓ ﹰﻘﺎ ﻟﻬﺬﻩ ﹼ‬
‫ﺍﻟﻤﺠﺴﻤﺔ ﹸﻳﺤﺎﺭﺑﻮﻥ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻇ ﹼﻨﻮﺍ ﺃﻧﻬﺎ ﹸﺗ ﹺﻔﻴﺪﹸ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﻳﻌﺘﺒﺮﻭﻧﻪ‬ ‫ﹼ‬ ‫ﺃﻥ‬‫ﹺﻋ ﹾﻠ ﹰﻤﺎ ﹼ‬
‫ﻭﻥ ﻫﻨﺎﻟﻚ ﻣﻤﺎ ﻟﺠﺄﻭﺍ ﺇﻟﻴﻪ ﻫﻨﺎ)‪(٢‬؟!!!‬ ‫ﻭﺗﻌﻄﻴﻼ‪ ،‬ﻓﻤﺎ ﺑﺎ ﹶﻟﻬﻢ ﹶﻳ ﹺﻔ ﱡﺮ ﹶ‬
‫ﹰ‬ ‫ﻭﻛﻔﺮﺍ‬
‫ﹰ‬ ‫ﺇﻟﺤﺎ ﹰﺩﺍ‬
‫ﺎﺏ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﺗ ﹲ‬
‫ﺎﺝ ﹶﻳ ﹾﻠ ﹶﻤ ﹸﻊ‬ ‫»ﺭ ﹶﺃ ﹾﻳ ﹸﺖ ﹶﺭ ﱢﺑﻲ‪ ‬ﹺﻓﻲ ﹸﺣ ﱠﻠ ﹴﺔ ﹶﺧ ﹾﻀ ﹶﺮ ﹶﺍﺀ ﹺﻓﻲ ﹸﺻ ﹶ‬
‫ﻮﺭ ﹺﺓ ﹶﺷ ﱟ‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮ￯‪ :‬ﹶ‬
‫ﹺﻣ ﹾﻨ ﹸﻪ ﺍﻟ ﹶﺒ ﹶﺼ ﹸﺮ«)‪.(٣‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮ￯‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺑﻲ ﺳﻠﻤﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺑﻌﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺇﻟﻰ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺴﺄﻟﻪ‪» :‬ﻫﻞ ﺭﺃ￯ ﻣﺤﻤﺪ ﺭ ﹼﺑﻪ؟«)‪ .(٤‬ﻓﺒﻌﺚ ﺇﻟﻴﻪ‪ :‬ﹶ‬
‫»ﺃ ﹾﻥ ﹶﻧ ﹶﻌﻢ‪ ،‬ﹶﻗﺪﹾ ﹶﺭﺁ ﹸﻩ«‪ .‬ﹶﻓ ﹶﺮ ﱠﺩ ﺭﺳﻮﻟﻪ‬
‫ﺇﻟﻴﻪ ﻭﻗﺎﻝ‪» :‬ﻛﻴﻒ ﺭﺁﻩ؟« ﻓﻘﺎﻝ‪» :‬ﺭﺁﻩ ﻋﻠﻰ ﻛﺮﺳﻲ ﻣﻦ ﺫﻫﺐ ﺗﺤﻤﻠﻪ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ‪ :‬ﻣﻠﻚ‬
‫ﻓﻲ ﺻﻮﺭﺓ ﺭﺟﻞ‪ ،‬ﻭﻣﻠﻚ ﻓﻲ ﺻﻮﺭﺓ ﺃﺳﺪ‪ ،‬ﻭﻣﻠﻚ ﻓﻲ ﺻﻮﺭﺓ ﺛﻮﺭ‪ ،‬ﻭﻣﻠﻚ ﻓﻲ ﺻﻮﺭﺓ ﻧﺴﺮ ﻓﻲ‬
‫ﺭﻭﺿﺔ ﺧﻀﺮﺍﺀ ﺩﻭﻧﻪ ﻓﺮﺍﺵ ﻣﻦ ﺫﻫﺐ«)‪.(٥‬‬

‫)‪ (١‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ )ﺹ‪) (١٤٩ – ١٤٨ /‬ﺭﻗﻢ‪.(١٥١/‬‬
‫ﻮﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﹸﻔﻴﺪ ﺍﻟ ﱠﺘﻨ ﹺﹾﺰﻳ ﹶﻪ ﻭﺗﺮ ﱡﺩ ﻣﻌﺘﻘﺪﻫﻢ ﺑﻮﺟﻮﺩ ﺍﷲ ﻋﻠﻰ‬
‫ﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﻓﺈﻧﹼﻬﻢ ﹸﻳﺆﹶ ﱢﻭ ﹸﻟ ﹶ‬
‫ﹼ‬ ‫)‪ (٢‬ﻭﻫﺬﺍ ﺩﺃﺏ‬
‫ﺍﻟﻌﺮﺵ‪.‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ )ﺹ‪) (١٣٥/‬ﺭﻗﻢ‪.(١٢٣/‬‬
‫ﹺ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﹼﻪ ﻗﺎﻝ ﺑﺮﺅﻳﺔ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺭﺑﻪ ﻟﻴﻠ ﹶﺔ‬ ‫)‪ (٤‬ﹶﻟ ﹾﻢ ﻳﺼﺢ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﹼ‬
‫ﺍﻟﻤﻌﺮﺍﺝ؛ ﺑﻞ ﺍﻹﺟﻤﺎﻉ ﻋﻨﺪﻫﻢ ﺃﻧﻪ‪ :‬ﹶﻟ ﹾﻢ ﹶﻳ ﹶﺮ ﺍﻟﻨﱠﺒﹺ ﱡﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﹶﺭ ﱠﺑ ﹸﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪.‬‬
‫ﻭﻗﺪ ﻧﻘﻞ ﻫﺬﺍ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺼﺤﻴﺢ ﺍﻹﻣﺎ ﹸﻡ ﺍﺑﻦ ﺍﻟﻘ ﹼﻴﻢ ﻓﻲ »ﺍﺟﺘﻤﺎﻉ ﺍﻟﺠﻴﻮﺵ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻏﺰﻭ‬
‫ﺍﻟﻤﻌﻄﻠﺔ ﻭﺍﻟﺠﻬﻤﻴﺔ« )ﺹ‪.(١٣/‬‬
‫)‪ (٥‬ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ ﻣﻜﺬﻭﺏ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻭﺭﺩﻩ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ »ﺍﻟﻌﻠﻞ‬
‫»ﻫ ﹶﺬﺍ ﹶﺣ ﹺﺪ ﹲ‬
‫ﻳﺚ ﻻ ﹶﻳ ﹺﺼ ﱡﺢ‪ ،‬ﹶﺗ ﹶﻔ ﱠﺮ ﹶﺩ ﺑﹺ ﹺﻪ ) ﹸﻣ ﹶﺤ ﱠﻤﺪﹸ‬ ‫ﺍﻟﻤﺘﻨﺎﻫﻴﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﻫﻴﺔ« )‪ (٢٤/١‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪ :‬ﹶ‬
‫ﺎﻕ( ﹶﻭ ﹶﻗﺪﹾ ﻛ ﱠﹶﺬ ﹶﺑ ﹸﻪ ﹶﻣﺎﻟﹺ ﹲﻚ ﹶﻭ ﹺﻫ ﹶﺸﺎ ﹸﻡ ﹾﺑ ﹸﻦ ﻋ ﹾﹸﺮ ﹶﻭﺓﹶ«‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺘﹼﻮﺣﻴﺪ« )‪(٤٨٣/٢‬‬
‫ﺍ ﹾﺑ ﹸﻦ ﺇﹺ ﹾﺳ ﹶﺤ ﹶ‬
‫»ﺍﻟﺸﺮﻳﻌﺔ«‬ ‫ﺳﻤﺎﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪ (٥٨٢/٢٧‬ﺑﻜﺘﺎﺏ »ﺍﻟﺸﺮﻙ«‪ ،‬ﻭﺍﻵﺟﺮﻱ ﻓﻲ ﹼ‬ ‫‪ -‬ﺍ ﹼﻟﺬﻱ ﹼ‬
‫»ﺍﻟﺴﻨﱠ ﹸﺔ« )‪) (١٧٥/١‬ﺭﻗﻢ‪.(٢١٧/‬‬ ‫)‪) (١٥٤٣/٣‬ﺭﻗﻢ‪ ،(١٠٣٤/‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻲ ﱡ‬
‫‪٧١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻭﺷﺮﻋﺎ ﺻﺤﻴﺤ ﹰﺔ ﻳﺠﺐ‬

‫ﹰ‬ ‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ ﹰ‬
‫ﻋﻘﻼ‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﹶﻋﺪﱠ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻫﺬﻩ ﹼ‬
‫ﻛﺎﻓﺮﺍ‪ ،‬ﺣﻴﺚ ﺭﻭ￯ ﺃﺑﻮ ﻳﻌﻠﻰ‬ ‫ﹸ‬
‫ﻳﻜﻮﻥ ﻋﻨﺪﻫﻢ ﺯﻧﺪﻳ ﹰﻘﺎ ﹰ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ ﺇﻳﻤﺎ ﹰﻧﺎ ﺟﺎﺯ ﹰﻣﺎ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﺃﻧﻜﺮﻫﺎ‬
‫ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﺠﺴﻢ )ﺕ‪٤٥٨/‬ﻫـ(‪» :‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸﺖ ﹶ‬
‫ﺍﺑﻦ ﺻﺪﻗ ﹶﺔ‬
‫ﻳﻖ(«)‪.(٢‬‬ ‫ﻮﻝ‪ ) :‬ﹶﻣ ﹾﻦ ﹶﻟ ﹾﻢ ﹸﻳﺆﹾ ﹺﻣ ﹾﻦ ﺑﹺ ﹶﺤ ﹺﺪ ﹺ‬
‫ﻳﺚ ﹺﻋ ﹾﻜ ﹶﺮ ﹶﻣ ﹶﺔ ﹶﻓ ﹸﻬ ﹶﻮ ﹺﺯﻧ ﹺﹾﺪ ﹲ‬ ‫ﺍﻟﺤﺎﻓﻆ)‪ ،(١‬ﹶﻳ ﹸﻘ ﹸ‬

‫ﻑ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﹶﻭ ﹸﺃ ﱡﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔ‪ ‬ﻓﻲ ﹸﻋ ﹾﺮ ﹺ‬ ‫ﹸ‬

‫ﻳﻜﻮﻥ ﺟﻤﻴﻊ ﹼ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃﻞ‪،‬‬
‫ﺎﺭﺍ ﺯﻧﺎﺩﻗ ﹰﺔ ﻓﻲ ﻧﺎﺭ ﺟﻬﻨﻢ)‪ ،(٣‬ﻷﻧﹼﻬﻢ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺭﺅﻳﺔ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ‬
‫ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻛ ﹼﻔ ﹰ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻟﻴﻠﺔ ﺍﻟﻤﻌﺮﺍﺝ)‪!!!(٤‬‬

‫ﺎﻝ‪ :‬ﹸﻗ ﹾﻠ ﹸﺖ ﻟﹺ ﹶﻌﺎﺋﹺ ﹶﺸ ﹶﺔ‪ :‬ﹶﻳﺎ ﹸﺃ ﱠﻣﺘﹶﺎ ﹾﻩ‪ ،‬ﹶﻫ ﹾﻞ ﹶﺭ ﹶﺃ￯ ﹸﻣ ﹶﺤ ﱠﻤﺪﹲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﻕ‪ ،‬ﹶﻗ ﹶ‬
‫‪ -‬ﻓﻌﻦ ﹶﻣ ﹾﺴ ﹸﺮ ﹴ‬
‫]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﹶﺭ ﱠﺑ ﹸﻪ؟ ﹶﻓ ﹶﻘﺎ ﹶﻟ ﹾﺖ‪ » :‬ﹶﻟ ﹶﻘﺪﹾ ﹶﻗ ﱠﻒ ﹶﺷ ﹶﻌ ﹺﺮﻱ ﹺﻣ ﱠﻤﺎ ﹸﻗ ﹾﻠ ﹶﺖ! ﹶﺃ ﹾﻳ ﹶﻦ ﹶﺃﻧ ﹶﹾﺖ ﹺﻣ ﹾﻦ ﹶﺛ ﹶﻼ ﹴ‬
‫ﺙ ﹶﻣ ﹾﻦ‬
‫ﹶﺣﺪﱠ ﹶﺛ ﹶﻜ ﹸﻬ ﱠﻦ ﹶﻓ ﹶﻘﺪﹾ ﹶﻛ ﹶﺬ ﹶﺏ؟ ﹶﻣ ﹾﻦ ﹶﺣﺪﱠ ﹶﺛ ﹶﻚ ﹶﺃ ﱠﻥ ﹸﻣ ﹶﺤ ﱠﻤﺪﹰ ﺍ ﹶﺭ ﹶﺃ￯ ﹶﺭ ﱠﺑ ﹸﻪ ﹶﻓ ﹶﻘﺪﹾ ﹶﻛ ﹶﺬ ﹶﺏ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻗ ﹶﺮ ﹶﺃ ﹾﺕ‪5﴿ :‬‬
‫‪] ﴾> = <;:9876‬ﺍﻷﻧﻌﺎﻡ‪Ì ËÊ﴿ ،[١٠٣/‬‬
‫‪] ﴾ÖÕÔÓÒÑÐÏÎÍ‬ﺍﻟﺸﻮﺭ￯‪.(٥)«... [٥١/‬‬

‫‪ -٣‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻟﻪ ﺃﺳﻨﺎﻥ ﻭﺃﺿﺮﺍﺱ‪ :‬ﻓﻘﺪ ﺭﻭ￯ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﻤﺠﺴﻢ‬

‫)‪ (١‬ﻫﻮ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺪﻗﺔ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﺣﺪﹼ ﺙ ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻏﻴﺮﻩ‪،‬‬
‫ﺗ ﹸﹸﻮ ﱢﻓ ﹶﻲ ﺳﻨﺔ )‪٢٩٣‬ﻫـ(‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٨٣/١٤‬‬
‫ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ )ﺹ‪) (١٤٤/‬ﺭﻗﻢ‪.(١٤٥/‬‬ ‫)‪(٢‬‬
‫ﻭﺍﺿﺤﺎ ﻓﻲ ﺗﻜﻔﻴﺮ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﹰ‬ ‫ﻭﺍﻟﺮﺍﻓﻀﺔ‬
‫)‪ (٣‬ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﺍﻟﺘﹼﻮﺍﻓﻖ ﺑﻴﻦ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﹼ‬
‫)‪ (٤‬ﻧﻘﻞ ﻫﺬﺍ ﺍﻹﺟﻤﺎﻉ ﺍﺑﻦ ﺍﻟﻘ ﹼﻴﻢ ﻓﻲ »ﺍﺟﺘﻤﺎﻉ ﺍﻟﺠﻴﻮﺵ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻏﺰﻭ ﺍﻟﻤﻌﻄﻠﺔ ﻭﺍﻟﺠﻬﻤﻴﺔ«‬
‫)ﺹ‪.(١٣/‬‬
‫)‪ (٥‬ﺭﻭﺍﻩ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٧٩٠/٣‬ﺭﻗﻢ‪ ،(١٤٢١/‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(١٤٠/٦‬‬
‫)ﺭﻗﻢ‪ ،(٤٨٥٥/‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٥٩/١‬ﺭﻗﻢ‪ ،(١٧٧/‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪(٤٩/٤‬‬
‫»ﺍﻟﺴﻨ ﹸﹶﻦ ﺍﻟﻜﺒﺮ￯« )‪) (٣٣٤/٦‬ﺭﻗﻢ‪ ،(١١١٤٧/‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ‬
‫)ﺭﻗﻢ‪ ،(٢٤٢٧٣/‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﱡ‬
‫ﺳﻨﻨﻪ )‪) (٢٦٢/٥‬ﺭﻗﻢ‪ ،(٣٠٦٨/‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٢٥٧/١‬ﺭﻗﻢ‪ ،(٦٠/‬ﻭﺍﺑﻦ ﺧﺰﻳﻤﺔ‬
‫ﻓﻲ »ﺍﻟﺘﹼﻮﺣﻴﺪ« )‪ ،(٥٤٨/٢‬ﻭﺃﺑﻮ ﻋﻮﺍﻧﺔ ﻓﻲ ﻣﺴﺘﺨﺮﺟﻪ )‪) (١٣٤/١‬ﺭﻗﻢ‪ (٤٠٥/‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٧٢‬‬

‫ﷲ ﺭ ﹼﺑﻜﻢ ﺣ ﹼﺘﻰ ﺑﺪﺕ‬ ‫ﹸ‬

‫»ﻳﻀﺤﻚ ﺍ ﹸ‬ ‫ﺍﻟﺤﻨﺒﻠﻲ‪ :‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪:‬‬
‫ﻟﻬﺎﺗﻪ ﻭﺃﺿﺮﺍﺳﻪ«‪ .‬ﻗﺎﻝ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ‪» :‬ﻟﻬﻮﺍﺗﻪ ﻭﺃﺿﺮﺍﺳﻪ«)‪.(١‬‬

‫ﻭﺃﺟﺎﺏ ﺃﺑﻮ ﻋﺼﻤﺔ ﻧﻮﺡ ﺍﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ)‪ (٢‬ﺣﻴﻦ ﹸﺳﺌﹺ ﹶﻞ‪ :‬ﹶ‬
‫ﻛﻴﻒ ﹶﻛ ﱠﻠ ﹶﻢ ﺍ ﹸ‬
‫ﷲ‪ ‬ﻣﻮﺳﻰ‪‬؟‬
‫»ﻣ ﹶﺸﺎ ﹶﻓ ﹶﻬ ﹰﺔ«)‪.(٣‬‬
‫ﺑﻘﻮﻟﻪ‪ :‬ﹸ‬

‫‪ -٤‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻟﻪ ﺫﺭﺍﻋﺎﻥ ﻭﺻﺪﺭ ﻭﺟﻨﺒﺎﻥ ﻭﺃﺻﺎﺑﻊ‪ :‬ﺣﻴﺚ ﺭﻭﻭﺍ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻭﺍﻟﺼﺪﺭ«)‪ .(٤‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ‬ ‫ﻋﻤﺮﻭ‪ ،‬ﻗﺎﻝ‪» :‬ﺧﻠﻖ ﺍﷲ‪ ‬ﺍﻟﻤﻼﺋﻜﺔ ﻣﻦ ﻧﻮﺭ ﹼ‬
‫ﺍﻟﺬﺭﺍﻋﻴﻦ ﹼ‬
‫»ﺍﻟﺴ ﱠﻨﺔ«)‪ ،(٥‬ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ ﻭﺷ ﹼﻨﻊ ﻋﻠﻰ ﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ)‪ (٦‬ﻹﻧﻜﺎﺭﻩ ﻫﺬﺍ‬
‫ﺑﻦ ﺣﻨﺒﻞ ﻓﻲ ﱡ‬
‫ﺃﻥ ﺍﻟﻜﻼﻡ ﹺﻓﻲ‬
‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻜﺬﻭﺏ)‪ ،(٧‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﺠﺴﻢ ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪» :‬ﺍﻋﻠﻢ‪ ،‬ﹼ‬
‫ﻭﺍﻟﺼﺪﺭ‪ ،‬ﻭﺍﻟﺜﹼﺎﻧﻲ‪ :‬ﹺﻓﻲ ﺧﻠﻖ ﺍﻟﻤﻼﺋﻜﺔ‬ ‫ﹶﻫ ﹶﺬﺍ ﺍﻟﺨﺒﺮ ﹺﻓﻲ ﻓﺼﻠﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﹺﻓﻲ ﺇﺛﺒﺎﺕ ﹼ‬
‫ﺍﻟﺬﺭﺍﻋﻴﻦ ﹼ‬

‫)‪ (١‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ )ﺹ‪) (٢١٤/‬ﺭﻗﻢ‪.(٢٠٣/‬‬

‫)‪ (٢‬ﻫﻮ ﻧﻮﺡ ﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺑﻮ ﻋﺼﻤﺔ ﺍﻟﻤﺮﻭﺯﻱ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﻣﺴﻠﻢ ﻭﻏﻴﺮﻩ‪ :‬ﻣﺘﺮﻭﻙ‬
‫ﺍﻟﺤﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺤﺎﻛﻢ‪ :‬ﻭﺿﻊ ﺃﺑﻮ ﻋﺼﻤﺔ ﺣﺪﻳﺚ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻄﻮﻳﻞ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻣﻨﻜﺮ‬
‫ﺍﻟﺤﺪﻳﺚ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻓﻲ ﻧﻘﺾ ﺍﻟﺮﺟﺎﻝ ) ‪.(٢٧٩/٤‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﻟﺴﻨﺔ )ﺹ‪.(٢٨٦ /‬‬
‫)‪ (٤‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﺮﺩﻭﺩ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (١٧٨/٢‬ﺭﻗﻢ‪ (٧٤٤/‬ﺑﻌﺪ‬
‫ﺭﻭﺍﻳﺘﻪ ﻟﻪ‪» :‬ﻫﺬﺍ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﺭﺍﻭﻳﻪ ﺭﺟﻞ ﻏﻴﺮ ﻣﺴﻤﻰ ﻓﻬﻮ ﻣﻨﻘﻄﻊ‪ ،‬ﻭﻗﺪ ﺑﻠﻐﻨﻲ‬
‫ﺃﻥ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺭﻭﺍﻩ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻋﺒﺪﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﹾ‬
‫ﻓﺈﻥ ﹶﺻ ﱠﺢ ﺫﻟﻚ ﻓﻌﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﹼ‬
‫ﻋﻤﺮﻭ ﻭﻗﺪ ﻛﺎﻥ ﻳﻨﻈﺮ ﻓﻲ ﻛﺘﺐ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻓﻤﺎ ﻻ ﻳﺮﻓﻌﻪ ﺇﻟﻰ ﺍﻟﻨﺒﻲ‪ ‬ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻤﺎ ﺭﺁﻩ ﻓﻴﻤﺎ‬
‫ﻭﻗﻊ ﺑﻴﺪﻩ ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ«‪ .‬ﻭﻗﺪ ﺣﻜﻢ ﺑﺒﻄﻼﻥ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﹶﻭﻋﹶﺪﱠ ﻩ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﺘﻲ ﻻ ﻳﺠﻮﺯ‬
‫ﺍﻷﺧﺬ ﺑﻬﺎ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ »ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ« )‪.(٧٤١/١‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﻟﺴﻨﺔ )ﺹ‪) (٤٧٥/‬ﺭﻗﻢ‪.(١٠٨٤/‬‬
‫)‪ (٦‬ﻫﻮ ﺑﺸﺮ ﺑﻦ ﻏﻴﺎﺙ ﺑﻦ ﺃﺑﻲ ﻛﺮﻳﻤﺔ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﻤﺮﻳﺴﻲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻓﻘﻴﻪ ﻣﻌﺘﺰﻟﻲ ﻋﺎﺭﻑ‬
‫ﺑﺎﻟﻔﻠﺴﻔﺔ‪ ،‬ﺃﺧﺬ ﺍﻟﻔﻘﻪ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ ﻳﻮﺳﻒ ﺻﺎﺣﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭ ﹸﺃ ﹺ‬
‫ﻭﺫ ﹶﻱ ﻓﻲ ﺩﻭﻟﺔ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪.‬‬ ‫ﹶ‬
‫ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ )‪.(٥٥/٢‬‬
‫)‪ (٧‬ﻋﺜﻤﺎﻥ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻧﻘﺾ ﺃﺑﻲ ﺳﻌﻴﺪ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺴﻲ ﺍﻟﻌﻨﻴﺪ )‪.(٦٤٨/٢‬‬
‫‪٧٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﺍﻷﻭﻝ‪ :‬ﻓﺈﻧﹼﻪ ﻏﻴﺮ ﹸﻣﻤﺘﻨﻊ ﺣﻤﻞ ﺍﻟﺨﺒﺮ ﹶﻋ ﹶﻠﻰ ﻇﺎﻫﺮﻩ ﹺﻓﻲ ﺇﺛﺒﺎﺕ ﹼ‬
‫ﺍﻟﺬﺭﺍﻋﻴﻦ‬ ‫ﻣﻦ ﻧﻮﺭﻩ‪ .‬ﺃ ﹼﻣﺎ ﺍﻟﻔﺼﻞ ﹼ‬
‫ﻋﻤﺎ ﺗﺴﺘﺤﻘﻪ‪.(١)«...‬‬ ‫ﻭﺍﻟﺼﺪﺭ‪ ،‬ﺇﺫ ﻟﻴﺲ ﹺﻓﻲ ﹶﺫﻟﹺ ﹶﻚ ﻣﺎ ﻳﺤﻴﻞ ﺻﻔﺎﺗﻪ ﻭﻻ ﻳﺨﺮﺟﻬﺎ ﹼ‬
‫ﹼ‬

‫ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ )ﺕ‪٢٨٠/‬ﻫـ()‪ (٢‬ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺪﻳﻦ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﺧﻠﻘﺖ ﺃﺑﺎﻙ ﺁﺩﻡ ﺑﹺ ﹶﻴﺪﹶ ﱠﻱ ﺩﻭﻥ ﻣﻦ ﹺﺳﻮﺍﻩ‬
‫ﹸ‬ ‫»ﻭﺃﻱ ﻋﻘﻮﻕ ﻵﺩﻡ ﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﺍﷲ‪:‬‬
‫ﱡ‬ ‫ﺫﻟﻚ‪:‬‬
‫ﺧﻠﻘﺖ ﺍﻟﻘﺮﺩﺓ ﻭﺍﻟﺨﻨﺎﺯﻳﺮ‬
‫ﹶ‬ ‫ﻣﻦ ﺍﻟﺨﻼﺋﻖ‪ .‬ﻓﺘﻘﻮﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻦ ﺧﻠﻘﺘﻪ ﺑﺈﺭﺍﺩﺗﻚ ﺩﻭﻥ ﹶﻳﺪﹶ ﹾﻳ ﹶﻚ ﻛﻤﺎ‬
‫ﻭﺍﻟﻜﻼﺏ ﻭﺍﻟﺨﻨﺎﻓﺲ ﻭﺍﻟﻌﻘﺎﺭﺏ)‪.(٤)«(٣‬‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﺠﻨﺐ ﻟﻠﻪ‪» :‬ﻭﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﹸﻳ ﹶﺒ ﱢﻴ ﹸﻦ ﺃﻧﹼﻪ‬
‫ﺐ ﻣﺎ ﻫﻮ ﻧﻈﻴﺮ ﺟﻨﺐ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺈﻧﹼﻪ ﻗﺎﻝ‪ÐÏÎÍ﴿ :‬‬ ‫ﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺑﹺ ﹶ‬
‫ﺎﻟﺠ ﹾﻨ ﹺ‬
‫‪] ﴾ÖÕÔÓÒÑ‬ﺍﻟﺰﻣﺮ‪ ،[٥٦/‬ﻭﺍﻟ ﹼﺘﻔﺮﻳﻂ ﻟﻴﺲ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ‪.(...) ‬‬
‫ﻭﺟﻨﺐ ﺍﻟﺸﹼ ﻲﺀ ﻭﺟﺎﻧﺒﻪ‪ ،‬ﻗـﺪ ﹸﻳـﺮﺍﺩ ﺑــﻪ‪ :‬ﻣﻨﺘﻬـﺎﻩ ﻭﺣــﺪﹼ ﻩ‪ ،‬ﹶﻭ ﹸﻳ ﹶﺴ ﱠﻤﻰ ﺟﻨـﺐ ﺍﻹﻧﺴـﺎﻥ ﹶﺟ ﹾﻨ ﹰﺒﺎ‬
‫ﹸ‬
‫ﺑﻬـﺬﺍ ﺍﻻﻋﺘﺒـﺎﺭ‪ ،‬ﻗﺎﻝ ﺗﻌـﺎﻟﻰ‪﴾kjihgfed﴿ :‬‬
‫]ﺍﻟﺴﺠﺪﺓ‪ .[١٦/‬ﻭﻗـﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾kj ihgfe﴿ :‬ﺁﻝ‬
‫»ﺻ ﱢﻞ ﹶﻗﺎﺋﹺ ﹰﻤﺎ ﹶﻓﺈﹺﻥﹾ ﹶﻟ ﹾﻢ ﹶﺗ ﹾﺴﺘ ﹺﹶﻄ ﹾﻊ ﹶﻓ ﹶﻘ ﹺ‬
‫ﺎﻋﺪﹰ ﺍ‪،‬‬ ‫ﻋﻤﺮﺍﻥ‪ .[١٩١ /‬ﻭﻗﺎﻝ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ‪ ‬ﻟﻌﻤﺮﺍﻥ ﺑﻦ ﺣﺼﻴﻦ‪ :‬ﹶ‬
‫ﺍﻟﻜﻼﻡ‬
‫ﹸ‬ ‫ﺍﻟﻠﻪ)‪ ،(٦‬ﹶ‬
‫ﻛﺎﻥ‬ ‫ﺐ«)‪ .(٥‬ﹶﻭﺇﹺ ﹶﺫﺍ ﹸﻗﺪﱢ ﹶﺭ ﹶﺃ ﱠﻥ ﺍ ﹺ‬
‫ﻹ ﹶﺿﺎ ﹶﻓ ﹶﺔ ﹸﻫﻨﹶﺎ ﹶﺗﺘ ﹶﹶﻀ ﱠﻤ ﹸﻦ ﹺﺻ ﹶﻔ ﹶﺔ ﹺ‬ ‫ﹶﻓﺈﹺﻥﹾ ﹶﻟ ﹾﻢ ﹶﺗ ﹾﺴﺘ ﹺﹶﻄ ﹾﻊ ﹶﻓ ﹶﻌ ﹶﻠﻰ ﹶﺟ ﹾﻨ ﹴ‬

‫)‪ (١‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ )ﺹ‪) (٢٢١/‬ﺭﻗﻢ‪.(٢١٤/‬‬

‫)‪ (٢‬ﻫﻮ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﺠﺴﺘﺎﻧﻲ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﺍﻟﻤﺠﺴﻢ‪ .‬ﻭﻫﻮ ﻏﻴﺮ ﺍﻟﺤﺎﻓﻆ‬
‫»ﺍﻟﺴﻨﹶﻦ«‪.‬‬
‫ﺍﻟﻤﺤﺪﹼ ﺙ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺪﹼ ﺍﺭﻣﻲ ﺻﺎﺣﺐ ﱡ‬
‫ﺃﻥ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺧﻴﻞ ﻭﺇﺑﻞ ﻭﺣﻤﻴﺮ ﻭﺑﻘﺮ ﻭﺑﻐﺎﻝ‬‫ﻭﻫﻢ ﹶﻭ ﹶﺗ ﹶﻘ ﱡﻮ ﹲﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺎ ﻟﻢ ﻳﻘﻞ‪ ،‬ﺑﺪﻟﻴﻞ ﹼ‬
‫)‪ (٣‬ﻫﺬﺍ ﹲ‬
‫ﺃﻳﻀﺎ – ﺃﻱ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﻟﻰ – ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪" !﴿ :‬‬ ‫ﻭﻏﻴﺮﻫﺎ ﻣﺨﻠﻮﻗﺔ ﺑﻴﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﹰ‬
‫‪ ،﴾,+*)('& %$#‬ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻟﻌﻘﻮﻕ ﻟﺴﻴﺪﻧﺎ ﺁﺩﻡ‪ ‬ﻛﻤﺎ ﺍﺗﹼﻬﻢ‬
‫ﻋﺜﻤﺎﻥ ﺍﻟﺪﺍﺭﻣﻲ ﹶﻣ ﹾﻦ ﱠﺃﻭﻝ ﺍﻵﻳﺔ؟!!!‬
‫)‪ (٤‬ﻋﺜﻤﺎﻥ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻧﻘﺾ ﺃﺑﻲ ﺳﻌﻴﺪ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺴﻲ ﺍﻟﻌﻨﻴﺪ )‪.(٢٦٠/١‬‬
‫)‪ (٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٤٨/٢‬ﺭﻗﻢ‪ ،(١١١٧/‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ )‪) (٢٥٠/١‬ﺭﻗﻢ‪،(٩٥٢/‬‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ )‪) (٢٠٨/٢‬ﺭﻗﻢ‪ ،(٣٧٢/‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺳﻨﻨﻪ )‪) (٣٨٦/١‬ﺭﻗﻢ‪.(١٢٢٣/‬‬
‫)‪ (٦‬ﺃﻱ ﺻﻔﺔ ﺍﻟﺠﻨﺐ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٧٤‬‬

‫ﺎﺕ؛ ﻭﻓﻲ ﺍﻟ ﱠﺘ ﹾﻮ ﹶﺭ ﹺﺍﺓ ﹺﻣ ﹾﻦ ﹶﺫﻟﹺ ﹶﻚ)‪ (١‬ﹶﻧ ﹺﻈ ﹸﻴﺮ‬ ‫ﺎﻑ ﺇﻟﻴﻪ ﺗﻌﺎﻟﻰ ﹺﻣ ﹶﻦ ﱢ‬
‫ﺍﻟﺼ ﹶﻔ ﹺ‬ ‫ﻓﻲ ﻫﺬﺍ ﻛﺎﻟﻜﻼ ﹺﻡ ﻓﻲ ﺳﺎﺋ ﹺﺮ ﹶﻣﺎ ﹸﻳ ﹶﻀ ﹸ‬
‫ﹺ‬
‫ﺍﻟﻘﺮﺁﻥ)‪.(٣)«(٢‬‬ ‫ﹶﻣﺎ ﻓﻲ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ ﺍﻟﻤﺠﺴﻢ )ﺕ‪٥٢٦/‬ﻫـ( ﻓﻲ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻹﺻﺒﻊ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪:‬‬
‫ﺇﺻﺒﻌﺎ‪ ،‬ﺭﻭ￯ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﹶﺣ ﹾﺒ ﹲﺮ ﻣﻦ ﺃﺣﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﹰ‬ ‫»ﻭﻧﻘﺮ ﹼ‬
‫ﺑﺄﻥ ﷲ‬ ‫ﹼ‬
‫»ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺟﻌﻞ ﺍﷲ ﺍﻟﺴﻤﻮﺍﺕ ﻋﻠﻰ ﺇﺻﺒﻊ ﻭﺍﻷﺭﺿﻴﻦ ﻋﻠﻰ ﺇﺻﺒﻊ‪ ،‬ﻭﺍﻟﺠﺒﺎﻝ ﻭﺍﻟﺸﺠﺮ‬
‫ﻋﻠﻰ ﺇﺻﺒﻊ‪ ،‬ﻭﺍﻟﻤﺎﺀ ﻭﺍﻟﺜﺮ￯ ﻋﻠﻰ ﺇﺻﺒﻊ‪ ،‬ﺛﻢ ﹶﻳ ﹸﻬ ﱡﺰ ﹸﻫ ﱠﻦ‪ .‬ﺛﻢ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺍﻟﻤﻠﻚ‪ ،‬ﺃﻧﺎ ﺍﻟﻤﻠﻚ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﹶﺿ ﹺﺤ ﹶﻚ ﺣﺘﻰ ﺑﺪﺕ ﻧﻮﺍﺟﺬﻩ ﺗﻌﺠ ﹰﺒﺎ ﻣﻤﺎ ﻗﺎﻝ ﻭﺗﺼﺪﻳ ﹰﻘﺎ ﻟﻪ)‪ ،(٤‬ﺛﻢ ﻗﺎﻝ‬ ‫ﹶ‬ ‫ﺭﺃﻳﺖ‬
‫ﻓﻠﻘﺪ ﹸ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ÂÁÀ¿¾½¼»º¹¸﴿ :‬‬
‫‪] ﴾ ÉÈÇÆÅÄÃ‬ﺍﻟﺰﻣﺮ‪.(٦)«(٥)«[٦٧/‬‬

‫ﺍﻟﺮ ﹶﻭﺍ ﹶﻳ ﹸﺔ ﹸﺗ ﹶﺒ ﱢﻴ ﹸﻦ ﹶﺃ ﱠﻥ ﹶ‬
‫ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﹸﻣ ﹾﺴﺘ ﹶﹶﻤﺪﱠ ﹲﺓ ﹺﻣﻦ ﺍﻟﻴﻬﻮﺩ؛ ﻭﺍﻵﻳﺔ ﺗﹶﺸﹾ ﹶﻬﺪﹸ ﺑﺨﻼﻑ ﻣﺎ‬ ‫ﻭﻫﺬﻩ ﱢ‬
‫ﻗﺎﻟﻪ ﺍﻟﺤﺒﺮ ﺍﻟﻴﻬﻮﺩﻱ‪ ،‬ﻓﺎﻟ ﹼﺘﺼﺮﻳﺢ ﺑﺄﻧﻬﻢ ) ﹶﻟﻢ ﻳﻘﺪﺭﻭﺍ ﺍﷲ ﺣﻖﹼ ﻗﺪﺭﻩ( ﺑﻮﺻﻔﻪ ﺑﻬﺬﻩ ﹼ‬
‫ﺍﻟﺼﻔﺎﺕ‪،‬‬
‫ﻭﺃﻧﹼﻪ ﴿‪ ﴾ÉÈÇÆ‬ﻓﻴﻪ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﺭ ﹼﺩ ﻛﻼﻡ ﺍﻟﺤﺒﺮ ﺍﻟﻴﻬﻮﺩﻱ‪،‬‬

‫ﺍﻟﻤﺠﺴﻤﺔ )ﺍﻷﺳﻤﺎﺀ‬
‫ﹼ‬ ‫)‪ (١‬ﺃﻱ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺘﹼﺠﺴﻴﻢ ﻭﺍﻟﺘﹼﺸﺒﻴﻪ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺍﻟﺘﻲ ﺗﹸﺴﻤﻴﻬﺎ‬
‫ﻭﺍﻟﺼﻔﺎﺕ(!!!‬
‫)‪ (٢‬ﻟﻴﺲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺘﹼﺠﺴﻴﻢ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﺘﹼﻮﺭﺍﺓ‪ ،‬ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ‬
‫ﺍﻟﺘﻲ ﻳﺴﺘﺸﻬﺪ ﺑﻬﺎ ﺍﻟﻤﺠﺴﻤﺔ ﻋﻠﻰ ﺍﻟﺘﹼﺠﺴﻴﻢ ﻻ ﺩﻻﻟﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺒﺘﹼﺔ؛ ﻭﺇﻧﹼﻤﺎ ﺗﹸﺆﹶ ﱠﻭ ﹸﻝ ﻟﺘﺘﻮﺍﻓﻖ ﻣﻊ‬
‫ﺍﻟﻤﺤﻜﻢ ﺍﻟﻘﻄﻌﻲ ﺍ ﹼﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺍﻧﻈﺮ ﻣﺒﺤﺚ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﻭﺍﻟﺘﹼﺄﻭﻳﻞ ﻓﻲ ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‬
‫)ﺹ‪.(١٢٥ - ١٠١/‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﻟﺠﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ ﻟﹺ ﹶﻤ ﹾﻦ ﺑﺪﹼ ﻝ ﺩﻳﻦ ﺍﻟﻤﺴﻴﺢ )‪.(٤١٥ – ٤١٤ /٤‬‬
‫ﺍﻟﺮ ﹶﻭ ﹺﺍﺓ‪» :‬ﺗﺼﺪﻳ ﹰﻘﺎ ﻟﻘﻮﻝ‬ ‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺨﻄﺎﺑﻲ‪» :‬ﻭﻗﻮﻝ ﻣﻦ ﹶ ﹺ‬
‫ﻗﺎﻝ ﻣ ﹶﻦ ﱡ‬ ‫ﹶ ﹾ‬ ‫ﹺ ﹼ‬ ‫ﺗﺼﺮﻓﺎﺕ‬ ‫ﹺ‬
‫)‪ (٤‬ﻫﺬﻩ ﻣ ﹾﻦ ﹼ‬
‫ﻭﺍﻷﻣﺮ ﻓﻴﻪ ﺿﻌﻴﻒ«‪ .‬ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ«‬ ‫ﹸ‬ ‫ﹲ‬
‫ﻭﺣﺴﺒﺎﻥ‬ ‫ﺍﻟﺤﺒﺮ« ﹶﻇ ﱞﻦ‬
‫)‪.(١٦٧/٢‬‬
‫)‪ (٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٢٦/٦‬ﺭﻗﻢ‪ ،(٤٨١١/‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(٢١٤٧/٤‬‬
‫)ﺭﻗﻢ‪.(٢٧٨٦/‬‬
‫ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ‪ ،‬ﺍﻻﻋﺘﻘﺎﺩ )ﺹ‪.(٢٩/‬‬ ‫)‪(٦‬‬
‫‪٧٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﺇﺿﺎﻓ ﹰﺔ ﺇﻟﻰ ﻛﻮﻥ ﹼ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻣﻄﻮﻳﺎﺕ ﺑﻴﻤﻴﻨﻪ ﺃﻱ ﺑﻘﺪﺭﺗﻪ‪ ،‬ﻭﺍﻷﺭﺽ ﺗﺤﺖ ﻗﺒﻀﺘﻪ ﻭﺳﻴﻄﺮﺗﻪ‪،‬‬
‫ﹸﻳ ﹶﺨﺎﻟﹺ ﹸﻒ ﺟﻌﻠﻬﺎ ﻋﻠﻰ ﺍﻷﺻﺎﺑﻊ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺤﺒﺮ ﺍﻟﻴﻬﻮﺩﻱ!!!‬

‫ﺍﻟﺮ ﹶﻭﺍﺓ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻓﻀﺤﻚ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ ﺗﺼﺪﻳ ﹰﻘﺎ ﻟﻘﻮﻝ ﺍﻟﺤﺒﺮ«‪ ،‬ﻓﻬﻮ ﹶﻇ ﱞﻦ‬ ‫ﻭﺃ ﹼﻣﺎ ﻗﻮﻝ ﺑﻌﺾ ﱡ‬
‫ﹲ‬
‫ﺃﻟﻔﺎﻅ‬ ‫ﹺ‬
‫ﺍﻟﺘﻮﺭﺍﺓ‬ ‫ﻣﻨﻪ ﹶﻭ ﹶﻭ ﹾﻫ ﹲﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺨﻄﺎﺑﻲ‪» :‬ﻭﺍﻟﻴﻬﻮﺩ ﹸﻣ ﹶﺸ ﱢﺒ ﹶﻬ ﹲﺔ ﻭﻓﻲ ﻣﺎ ﻳﺪﻋﻮﻧﻪ ﹸﻣﻨﹾﺰﹶ ﹰﻻ ﻣﻦ‬
‫ﻗﺎﻝ ﹺﻣ ﹶﻦ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ )‪ ،(...‬ﻭﻗﻮﻝ ﹶﻣ ﹾﻦ ﹶ‬
‫ﹺ‬ ‫ﹸ‬
‫ﺍﻟﻘﻮﻝ ﺑﻬﺎ ﻣﻦ ﻣﺬﻫﺐ‬ ‫ﺑﺎﺏ ﺍﻟ ﱠﺘﺸﹾ ﺒﹺ ﹺ‬
‫ﻴﻪ ﻭﻟﻴﺲ‬ ‫ﹸ‬
‫ﺗﺪﺧﻞ ﻓﻲ ﹺ‬
‫ﻭﺍﻷﻣﺮ ﻓﻴﻪ ﺿﻌﻴﻒ«)‪.(١‬‬
‫ﹸ‬ ‫ﹲ‬
‫ﻭﺣﺴﺒﺎﻥ‬ ‫ﻟﻘﻮﻝ ﺍﻟﺤﺒﺮ« ﹶﻇ ﱞﻦ‬
‫ﹺ‬ ‫ﺍﻟﺮ ﹶﻭ ﹺﺍﺓ‪» :‬ﺗﺼﺪﻳ ﹰﻘﺎ‬
‫ﱡ‬
‫‪ -٥‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻟﻪ ﺭﻛﺒﺔ‪ :‬ﺣﻴﺚ ﹶﺭ ﹶﻭ ﹾﻭﺍ‪ :‬ﻋﻦ ﹸﻣﺠﺎﻫﺪ ﻗﺎﻝ‪» :‬ﻳﻘﻮﻝ ﺩﺍﻭﺩ ﻳﻮﻡ‬
‫ﺲ ﹸﺭ ﹾﻛ ﹶﺒﺘ ﹸﹶﻪ«)‪.(٢‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﺃﺩﻧﻨﻲ‪ ،‬ﹶﻓ ﹸﻴ ﹶﻘ ﹸ‬
‫ﺎﻝ ﻟﻪ‪ :‬ﺍﺩﻧﻪ‪ ،‬ﻓﻴﺪﻧﻮ ﹶﺣ ﱠﺘﻰ ﹶﻳ ﹶﻤ ﱠ‬
‫ﻭﻗﺪ ﹶﺷ ﱠﻨ ﹶﻊ ﺍﻟﺪﺍﺭﻣﻲ ﻋﻠﻰ ﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ ﺗﺄﻭﻳﻠﻪ ﻟﻔﻆ )ﺍﻟﺮﻛﺒﺔ( ﺑﻘﻮﻟﻪ‪» :‬ﺇﹺ ﱠﻧ ﹶﻬﺎ ﻷﺣﺪ‬
‫ﺽ ﹶﻣﻦ ﻳﻘﻄﻊ ﻟﺴﺎﻧﻪ ﻛﺎﻥ ﻗﺪ‬ ‫ﻗﺎﺋﻼ‪» :‬ﻓﻠﻮ ﻛﺎﻥ ﻟﹺﻬﺬﺍ ﹸ‬
‫ﺍﻟﻤ ﹶﻌﺎ ﹺﺭ ﹸ‬ ‫ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺪﺍﺭﻣﻲ ﹰ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﺎﺕ«‪ .‬ﱠ‬
‫ﻭﺃﻱ ﺩﺭﻙ ﻟﺪﺍﻭﺩ ﺇﺫﺍ ﺍﺳﺘﻐﻔﺮ‬‫ﻴﻪ؟ ﹼ‬ ‫ﺃﻱ ﺯﻧﺪﻳﻖ ﹶﺗ ﹾﺮ ﹺﻭﻱ ﻫﺬﻩ ﺍﻟ ﹼﺘﻔﺎﺳﻴﺮ ﻭﻻ ﹸﺗ ﹶﺴ ﱢﻤ ﹺ‬ ‫ﹶ‬
‫ﻭﻳﻠﻚ ﻋﻦ ﹼ‬ ‫ﻧﺼﺤﻪ‪،‬‬
‫ﻓﻴﻤﺲ ﺭﻛﺒﺘﻪ‪.(٣)«...‬‬
‫ﹼ‬ ‫ﺍﷲ ﻟﺬﻧﺒﻪ‪ ،‬ﻭ ﹶﻟﺠﺄ ﺇﻟﻴﻪ ﻭﺍﺳﺘﻌﺎﺫ ﺑﻪ ﻓﻲ ﺃﻥ ﹸﻳﺪﻧﻴﻪ ﺇﻟﻰ ﹶﺧ ﹾﻠ ﹴﻖ ﺳﻮﺍﻩ‪،‬‬

‫ﺍﷲ‪ ‬ﺇﹺ ﹶﺫﺍ ﹶﺃ ﹶﺭﺍ ﹶﺩ ﹶﺃﻥﹾ ﹸﻳ ﹶﺨ ﱢﻮ ﹶﻑ ﹺﻋ ﹶﺒﺎ ﹶﺩ ﹸﻩ ﹶﺃ ﹾﺑ ﹶﺪ￯ ﹶﻋ ﹾﻦ ﹶﺑ ﹾﻌ ﹺﻀ ﹺﻪ ﺇﹺ ﹶﻟﻰ‬‫ﻭﺭﻭﻭﺍ‪ :‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﻗﺎﻝ‪» :‬ﺇﹺﻥﱠ ﹶ‬
‫ﺽ‪ ،‬ﹶﻓ ﹺﻌ ﹾﻨ ﹶﺪ ﹶﺫﻟﹺ ﹶﻚ ﹸﺗﺰﹶ ﹾﻟﺰﹶ ﹸﻝ‪ ،‬ﹶﻭﺇﹺ ﹶﺫﺍ ﹶﺃ ﹶﺭﺍ ﹶﺩ ﹶﺃﻥﹾ ﹸﺗ ﹶﺪ ﹾﻣ ﹺﺪ ﹶﻡ ﹶﻋ ﹶﻠﻰ ﹶﻗ ﹾﻮ ﹴﻡ ﹶﺗ ﹶﺠ ﱠﻠﻰ ﹶﻟ ﹶﻬﺎ«)‪.(٤‬‬ ‫ﹶ‬
‫ﺍﻷ ﹾﺭ ﹺ‬

‫ﺍﻟﻀ ﹺﺤ ﹺ‬
‫ﻚ‪:‬‬ ‫ﺍﻉ ﹶﻭ ﱠ‬ ‫ﺍﻟﻤ ﹾﻜ ﹺﺮ ﹶﻭ ﹺ‬
‫ﺍﻟﺨﺪﹶ ﹺ‬ ‫ﺎﻟﻤ ﹶﻠﻞﹺ ﹶﻭ ﹶ‬
‫ﻮﺻ ﹸﻒ ﺑﹺ ﹶ‬ ‫ﻭﺃﻥ ﹶ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﹸﻳ ﹶ‬ ‫‪ -٦‬ﹼ‬

‫ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻤﻠﻞ‬‫ﹺ‬ ‫ﺍﻟﻌﻘﻼﺀ ﻓﻲ ﻫﺬﻩ ﹸ‬

‫ﺍﻷ ﱠﻣ ﹺﺔ‬ ‫ﹸ‬ ‫ﹶﺃ ﹾﺟ ﹶﻤ ﹶﻊ‬
‫ﺫﻟﻚ ﻧﻘﺺ ﻓﻲ ﹶﺣ ﱢﻘ ﹺﻪ ﹶﺟ ﱠﻞ ﹶﺟ ﹶﻼ ﹶﻟ ﹸﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﺠﺪ ﺃﺗﺒﺎﻉ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻻ ﻣﺎﻧﻊ ﻟﺪﻳﻬﻢ‬ ‫ﻭﺍﻟﺴﺂﻣﺔ ﹶ‬
‫ﻷ ﱠﻥ ﹶ‬ ‫ﹼ‬
‫ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ )ﺕ‪١٤٢١/‬ﻫـ( ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪) :‬ﺇﹺ ﱠﻥ ﹶ‬
‫ﺍﷲ‬ ‫ﹸ‬ ‫ﺎﻟﻤ ﹶﻠﻞﹺ ‪ ،‬ﻓﻘﺪ ﹶ‬
‫ﻧﻘﻞ‬ ‫ﻣﻦ ﻭﺻﻔﻪ ﺑﹺ ﹶ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ )‪.(١٦٧/٢‬‬

‫)‪ (٢‬ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻧﻘﺾ ﺍﻟﺪﺍﺭﻣﻲ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺴﻲ )‪.(٧٤٢/٢‬‬
‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.(٧٤٣/٢) ،‬‬
‫»ﺍﻟﺴﻨ ﹺﱠﺔ« )‪) (٤٧٠/٢‬ﺭﻗﻢ‪.(١٠٦٩/‬‬
‫)‪ (٤‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٧٦‬‬

‫ﺍﻟﻤ ﹶﻠ ﹶﻞ ﺑﺄﻧﹼﻪ ﻟﻴﺲ ﹶﻛ ﹶﻤ ﹶﻠ ﹺﻠﻨﹶﺎ‪ ،‬ﻓﻴﻘﻮﻝ‪ » :‬ﹶﻓ ﹺﻤ ﹶﻦ‬

‫ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ ﹸﻣ ﹶﻐ ﱢﻠ ﹰﻔﺎ ﻫﺬﺍ ﹶ‬
‫ﹶ‬ ‫ﺗﻌﺎﻟﻰ ﹶﻳ ﹶﻤ ﱡﻞ(‪ ،‬ﺩﻭﻥ ﺃﻥ‬
‫ﺍﻟـﻤ ﹶﻠﻞﹺ ﷲ‪ ،‬ﻟﻜﻦ ﻣﻠﻞ ﺍﷲ ﻟﻴﺲ ﻛﻤﻠﻞ ﺍﻟﻤﺨﻠﻮﻕ‪،‬‬ ‫ﺇﻥ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﹶ‬ ‫ﹺ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻗﺎﻝ‪ :‬ﹼ‬
‫ﻣﻠﻞ ﺍﷲ ﻓﻬﻮ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺳﺄﻣﻪ ﻭﺿﺠﺮﻩ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﹼ ﻲﺀ‪ ،‬ﺃ ﹼﻣﺎ ﹸ‬ ‫ﻧﻘﺺ ﻷﻧﹼﻪ ﹼ‬ ‫ﹺ‬
‫ﺍﻟﻤﺨﻠﻮﻕ ﹲ‬ ‫ﺇﺫ ﺇﹺ ﱠﻥ ﹶﻣ ﹶﻠ ﹶﻞ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﹸﻧﺜﺒﺘﻬﺎ ﷲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻜﻤﺎﻝ ﻭﺇﻥ‬
‫ﻛﻤﺎﻝ ﻭﻟﻴﺲ ﻓﻴﻪ ﻧﻘﺺ‪ ،‬ﻭﻳﺠﺮﻱ ﻫﺬﺍ ﻛﺴﺎﺋﺮ ﹼ‬
‫ﻛﺎﻧﺖ ﻓﻲ ﺣﻖﹼ ﺍﻟﻤﺨﻠﻮﻕ ﻟﻴﺴﺖ ﹰ‬
‫ﻛﻤﺎﻻ«)‪.(١‬‬

‫ﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻤﻜﺮ ﻭﺍﻟﻬﺰﺀ ﹶﻗﺎﺋﹺ ﹰﻼ‪:‬‬

‫ﻭﺑﻴﻨﻤﺎ ﻳﻨﻔﻲ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻤﻔﺴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ ﺟﻮﺍﺯ ﺃﻥ ﹸﻳﻮﺻﻒ ﺍ ﹸ‬
‫»ﻭﺍﷲ ﻻ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻤﻜﺮ ﻭﻻ ﺍﻟﻬﺰﺀ«)‪ ،(٢‬ﹶﻧ ﹺﺠﺪﹸ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ ﻳﺼﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻤﻜﺮ‬
‫ﺣﻴـﻦ‬
‫ﹶ‬ ‫ﷲ ﺗﻌﺎﻟﻰ ﺑﻪ‬ ‫ﻛﺎﻟﻤ ﹾﻜ ﹺﺮ ﹸﻳ ﹶ‬
‫ﻮﺻ ﹸﻒ ﺍ ﹸ‬ ‫ﺍﻟﺨﺪﺍﻉ ﻓﻬﻮ ﹶ‬
‫ﹸ‬ ‫ﻭﺍﻟﺨﺪﺍﻉ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺪﺡ‪ ،‬ﹶﻗﺎﺋﹺ ﹰﻼ‪» :‬ﺃ ﹼﻣﺎ‬
‫ﺍﻹﻃﻼﻕ‪ ،‬ﻗـﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪JIH﴿ :‬‬ ‫ﹺ‬ ‫ـﻪ ﻋﻠﻰ ﺳﺒﻴـﻞﹺ‬ ‫ﻮﺻ ﹸﻒ ﺑﹺ ﹺ‬
‫ﻣﺪﺣﺎ ﻭﻻ ﹸﻳ ﹶ‬
‫ﻳﻜﻮﻥ ﹰ‬
‫‪] ﴾MLK‬ﺍﻟﻨﺴﺎﺀ‪.(٣)«[١٤٢/‬‬

‫ﺃﻳﻀﺎ‪» :‬ﻭﺃﻣﺎ ﺻﻔﺔ ﺍﻟﻜﻤﺎﻝ ﺑﻘﻴﺪ‪ ،‬ﻓﻬﺬﻩ ﻻ ﹸﻳﻮﺻﻒ ﺍﷲ ﺑﻬﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺇﻻ ﹸﻣ ﹶﻘ ﱠﻴﺪﹰ ﺍ‪،‬‬
‫ﻭﻗﺎﻝ ﹰ‬
‫ﺍﻟﺼﻔﺎﺕ ﻛﻤﺎﻝ ﺑﻘﻴﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻣﺜﻞ‪ :‬ﺍﻟﻤﻜﺮ‪ ،‬ﻭﺍﻟﺨﺪﺍﻉ‪ ،‬ﻭﺍﻻﺳﺘﻬﺰﺍﺀ‪ ...‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﻩ ﹼ‬
‫ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﹶﻣ ﹾﻦ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻓﻬﻲ ﻛﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﹸﺫﻛﺮﺕ ﻣﻄﻠﻘﺔ ﻓﻼ ﹼ‬
‫ﺗﺼﺢ ﺑﺎﻟﻨﺴﺒﺔ ﷲ‪ ،‬ﻭﻟﻬﺬﺍ‬
‫ﻣﺎﻛﺮ ﺑﺎﻟﻤﺎﻛﺮﻳﻦ‪،‬‬ ‫ﻳﺼﺢ ﺇﻃﻼﻕ ﻭﺻﻔﻪ ﺑﺎﻟﻤﺎﻛﺮ ﺃﻭ ﺍﻟﻤﺴﺘﻬﺰﺉ ﺃﻭ ﺍﻟﺨﺎﺩﻉ‪ ،‬ﺑﻞ ﹸﺗ ﹶﻘ ﱠﻴﺪﹸ ﻓﻨﻘﻮﻝ‪ :‬ﹲ‬ ‫ﻻ ﹼ‬
‫ﻓﻨﻘﻴﺪﻫﺎ ﻷﻧﹼﻬﺎ ﻟﻢ ﹺ‬
‫ﺗﺄﺕ ﺇﻻ ﹸﻣ ﹶﻘ ﱠﻴﺪﹶ ﹰﺓ«)‪.(٤‬‬ ‫ﺧﺎﺩﻉ ﻟﻠﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻛﺎﺋﺪﹲ ﻟﻠﻜﺎﻓﺮﻳﻦ‪ ،‬ﹼ‬
‫ﹲ‬ ‫ﻣﺴﺘﻬﺰﺉ ﺑﺎﻟﻤﻨﺎﻓﻘﻴﻦ‪،‬‬
‫ﹲ‬

‫ﻫﺮﺍﺱ )ﺕ‪١٣٩٥/‬ﻫـ( ﻓﻲ‬

‫ﺃﻳﻀﺎ‪ ،‬ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺧﻠﻴﻞ ﹼ‬ ‫ﻭﻣﻤﻦ ﺫﻛﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﺻﺮﻳﻦ ﹰ‬
‫»ﻭ ﹶﻗ ﹾﻮ ﹸﻟ ﹸﻪ‪] ﴾ÖÕÔ﴿ :‬ﺍﻟﺮﻋﺪ‪..[١٣/‬‬
‫ﺍﻟﻮﺍﺳﻄﻴﺔ ﻻﺑﻦ ﺗﻴﻤﻴﺔ«‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﹶ‬
‫ﱠ‬ ‫»ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻻﺧﺘﹺ ﹶﻴﺎ ﹺﺭ ﱠﻳ ﹺﺔ‪.‬‬ ‫ﺎﺕ ﹺ‬
‫ﺍﻟﻔ ﹾﻌﻞﹺ ﹾ‬ ‫ﺍﻟﻜ ﹾﻴ ﹺﺪ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻤﺎ ﹺﻣ ﹾﻦ ﹺﺻ ﹶﻔ ﹺ‬
‫ﺍﻟﻤ ﹾﻜ ﹺﺮ ﹶﻭ ﹶ‬‫ﺎﺕ ﹺﺻ ﹶﻔﺘﹶﻲ ﹶ‬ ‫ﹶﺖ ﹶﻫ ﹺﺬ ﹺﻩ ﺍﻵ ﹶﻳ ﹸ‬
‫ﺎﺕ ﺇﹺ ﹾﺛ ﹶﺒ ﹶ‬ ‫ﺇﹺ ﹶﻟ ﹾﺦ؛ ﹶﺗ ﹶﻀ ﱠﻤﻨ ﹾ‬
‫ﺎﻛ ﹲﺮ ﹶﻭ ﹶﻛﺎﺋﹺﺪﹲ ؛ ﹶﺑ ﹾﻞ ﹸﻳﻮ ﹶﻗ ﹸﻒ ﹺﻋ ﹾﻨﺪﹶ ﹶﻣﺎ‬
‫ﺎﻝ‪ :‬ﹶﻣ ﹺ‬
‫ﺍﺳ ﹲﻢ‪ ،‬ﹶﻓ ﹸﻴ ﹶﻘ ﹶ‬ ‫ﹶﻭ ﹶﻟ ﹺﻜ ﹾﻦ ﹶﻻ ﹶﻳ ﹾﻨ ﹶﺒ ﹺﻐﻲ ﹶﺃ ﹾﻥ ﹸﻳﺸﹾ ﺘﹶﻖﱠ ﹶﻟ ﹸﻪ ﹺﻣ ﹾﻦ ﹶﻫﺎ ﹶﺗ ﹾﻴ ﹺﻦ ﱢ‬
‫ﺍﻟﺼ ﹶﻔﺘ ﹾﹶﻴ ﹺﻦ ﹾ‬

‫)‪ (١‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ )‪.(١٧٤/١‬‬

‫)‪ (٢‬ﺍﺑﻦ ﻛﺜﻴﺮ‪ ،‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )‪.(١٨٤ – ١٨٣/١‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ )‪.(١٧١/١‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪.(١٤٣/‬‬
‫‪٧٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻳﻦ )‪ .(...‬ﹶﻭ ﹶﺃ ﱠﻣﺎ ﻗﻮﻟﻪ‪po﴿ :‬‬

‫ﺍﻟﻜ ﹺﺎﻓ ﹺﺮ ﹶ‬
‫ﻷ ﹾﻋﺪﹶ ﺍﺋﹺ ﹺﻪ ﹶ‬ ‫ﻳﻦ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻳ ﹺﻜﻴﺪﹸ ﹶ‬ ‫ﺺ ﹺﻣ ﹾﻦ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺧ ﹾﻴ ﹸﺮ ﹶ‬
‫ﺍﻟﻤ ﹺ‬
‫ﺎﻛ ﹺﺮ ﹶ‬ ‫ﹶﻭ ﹶﺭ ﹶﺩ ﺑﹺ ﹺﻪ ﺍﻟ ﱠﻨ ﱡ‬
‫ﻓﻤ ﹾﻌﻨﹶﺎ ﹸﻩ‪ :‬ﹶﺃ ﹾﻧ ﹶﻔ ﹸﺬ ﹸﻫ ﹾﻢ ﹶﻭ ﹶﺃ ﹾﺳ ﹶﺮ ﹸﻋ ﹸﻬ ﹾﻢ ﹶﻣ ﹾﻜ ﹰﺮﺍ«)‪.(١‬‬
‫‪] ﴾q‬ﺍﻷﻧﻔﺎﻝ‪ ،[٣٠/‬ﹶ‬

‫ﻮﻝ ﺍﷲﹺ‪:‬‬ ‫ﺎﻝ‪ :‬ﹶﻗ ﹶ‬

‫ﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬ ‫ـﻪ ﹶﺃ ﹺﺑـﻲ ﹶﺭ ﹺﺯ ﹴ‬
‫ﻳـﻦ‪ ،‬ﹶﻗ ﹶ‬ ‫ـﻦ ﹶﻋ ﱢﻤ ﹺ‬‫ﺱ‪ ،‬ﹶﻋ ﹾ‬ ‫ـﻦ ﹸﻋﺪﹸ ﹴ‬ ‫ﻴﻊ ﹾﺑ ﹺ‬ ‫ﺃﻳﻀﺎ‪ :‬ﹶﻋ ﹾﻦ ﹶﻭ ﹺﻛ ﹺ‬
‫ﹶﻭ ﹶﺭ ﹶﻭ ﹾﻭﺍ ﹰ‬
‫ﺍﻟﻠﻪ‪ ،‬ﹶﺃ ﹶﻭ ﹶﻳ ﹾﻀ ﹶﺤ ﹸﻚ‬
‫ﻮﻝ ﹺ‬ ‫ﺎﻝ‪ :‬ﹸﻗ ﹾﻠ ﹸﺖ‪ :‬ﹶﻳﺎ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﺏ ﹺﻏ ﹶﻴ ﹺﺮ ﹺﻩ«‪ .‬ﹶﻗ ﹶ‬
‫ﹸﻮﻁ ﹶﻋ ﹾﺒ ﹺﺪ ﹺﻩ‪ ،‬ﹶﻭ ﹸﻗ ﹾﺮ ﹺ‬ ‫»ﺿ ﹺﺤ ﹶﻚ ﹶﺭ ﱡﺑﻨﹶﺎ ﹺﻣ ﹾﻦ ﹸﻗﻨ ﹺ‬
‫ﹶ‬
‫ﺎﻝ‪ :‬ﹶ‬
‫»ﻟ ﹾﻦ ﹶﻧ ﹾﻌ ﹶﺪ ﹶﻡ ﹺﻣ ﹾﻦ ﹶﺭ ﱟﺏ ﹶﻳ ﹾﻀ ﹶﺤ ﹸﻚ ﹶﺧ ﹾﻴ ﹰﺮﺍ«)‪.(٢‬‬ ‫ﺎﻝ‪ » :‬ﹶﻧ ﹶﻌ ﹾﻢ«‪ .‬ﹶﻗ ﹶ‬
‫ﺍﻟﺮ ﱡﺏ‪‬؟ ﹶﻗ ﹶ‬
‫ﱠ‬
‫ﻭﺣ ﹸﻪ‪ :‬ﹸﺳﺌﹺ ﹶﻞ ﻓﻀﻴﻠﺔ‬ ‫ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ‪ :‬ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﹶﻭ ﹸﻳ ﹶﻬ ﹾﺮ ﹺﻭ ﹸﻝ ﹶﻭ ﹶﻳﺘ ﹶﹶﺤ ﱠﺮ ﹸﻙ ﹶﻭ ﹶﺗ ﹾﻨ ﹸﻔ ﹸ‬
‫ﺾ ﹸﺭ ﹸ‬ ‫‪ -٧‬ﹼ‬
‫ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﻴﻦ‪ :‬ﻫﻞ ﺍ ﹼﻟﺬﻱ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﻫﻮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻭ ﻻ؟ ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ‪» :‬ﺫﻛﺮﻧﺎ ﻓﻴﻤﺎ ﺳﺒﻖ‬
‫ﺃﻥ ﺍ ﹼﻟﺬﻱ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﻫﻮ ﺍﷲ ﻧﻔﺴﻪ«)‪.(٣‬‬
‫ﹼ‬

‫ﻧﺆﻣﻦ ﹼ‬
‫ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺄﺗﻲ ﻫﺮﻭﻟﺔ«)‪.(٤‬‬ ‫ﻭﻗﺎﻝ‪» :‬ﻭﺃﻱ ﻣﺎﻧﻊ ﹶﻳﻤﻨﻊ ﻣﻦ ﺃﻥ ﹶ‬

‫ﺎﻝ‪» :‬ﺇﹺ ﱠﻥ‬ ‫ﻮﻝ ﺍﷲﹺ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻗ ﹶ‬ ‫ﺃﻳﻀﺎ‪ :‬ﹶﻋ ﹾﻦ ﹶﺃﺑﹺﻲ ﺍﻟﺪﱠ ﹾﺭ ﹶﺩ ﹺﺍﺀ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺭ ﹸﺳ ﹺ‬ ‫ﻭﺭﻭﻭﺍ ﹰ‬
‫ﺍﻷﻭ ﹶﻟﻰ‪ ،‬ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻟ ﹾﻢ‬ ‫ﺎﻋ ﹺﺔ ﹸ‬ ‫ﹶ‬
‫ﺍﻟﺬ ﹾﻛ ﹶﺮ ﹺﻓﻲ ﱠ‬
‫ﺍﻟﺴ ﹶ‬ ‫ﺎﺕ ﹶﻳ ﹾﺒ ﹶﻘ ﹾﻴ ﹶﻦ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﻠ ﹾﻴﻞﹺ ﹶﻓ ﹶﻴ ﹾﻔﺘﹶﺘﹺ ﹸﺢ ﱢ‬ ‫ﺎﻋ ﹴ‬ ‫ﺙ ﹶﺳ ﹶ‬ ‫ﺍﷲ‪ ‬ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﹺﻓﻲ ﹶﺛ ﹶﻼ ﹺ‬
‫ﺎﻋ ﹶﺔ ﺍﻟﺜﱠﺎﻧﹺ ﹶﻴ ﹶﺔ ﺇﹺ ﹶﻟﻰ ﹶﺟ ﱠﻨ ﹺﺔ ﹶﻋﺪﹾ ﹴﻥ‪ ،‬ﹶﻭ ﹺﻫ ﹶﻲ‬ ‫ﹶ‬
‫ﹶﻳ ﹶﺮ ﹸﻩ ﺃ ﹶﺣﺪﹲ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ‪ ،‬ﹶﻓ ﹶﻴ ﹾﻤ ﹸﺤ ﹶﻮ ﹶﻣﺎ ﹶﻳ ﹶﺸ ﹸﺎﺀ ﹶﻭ ﹸﻳ ﹾﺜﺒﹺ ﹸﺖ ﹶﻣﺎ ﹶﻳ ﹶﺸ ﹸﺎﺀ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﱠ‬
‫ﺍﻟﺴ ﹶ‬
‫ﺐ ﹶﺑ ﹶﺸ ﹴﺮ‪ ،‬ﹶﻭ ﹺﻫ ﹶﻲ ﹶﻣ ﹾﺴ ﹶﻜﻨ ﹸﹸﻪ ﹶﻻ ﹶﻳ ﹾﺴ ﹸﻜﻨ ﹶﹸﻬﺎ ﹶﻣ ﹶﻌ ﹸﻪ ﹺﻣ ﹾﻦ ﹶﺑﻨﹺﻲ‬ ‫ﹶﺩ ﹸﺍﺭ ﹸﻩ ﺍ ﱠﻟﺘﹺﻲ ﹶﻟ ﹾﻢ ﹶﻳ ﹶﺮ ﹶﻫﺎ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﹶﺗ ﹾﺨ ﹸﻄ ﹾﺮ ﹶﻋ ﹶﻠﻰ ﹶﻗ ﹾﻠ ﹺ‬
‫ﻚ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﹺﻓﻲ‬ ‫ﻮﻝ‪ :‬ﹸﻃﻮ ﹶﺑﻰ ﻟﹺ ﹶﻤ ﹾﻦ ﹶﺩ ﹶﺧ ﹶﻠ ﹺ‬ ‫ﺍﻟﺸ ﹶﻬﺪﹶ ﹺﺍﺀ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﻴﻦ ﹶﻭ ﱡ‬ ‫ﺍﻟﺼﺪﱢ ﹺ‬
‫ﻳﻘ ﹶ‬ ‫ﻴﻦ ﹶﻭ ﱢ‬ ‫ﺁ ﹶﺩ ﹶﻡ ﹶﻏ ﹾﻴ ﹸﺮ ﹶﺛ ﹶﻼ ﹶﺛ ﹴﺔ‪ :‬ﺍﻟ ﱠﻨﺒﹺ ﱢﻴ ﹶ‬
‫ﻮﻝ‪ :‬ﹶﻗ ﹾﻮ ﹺﻣﻲ ﺑﹺ ﹺﻌ ﱠﺰﺗﹺﻲ‪ ،‬ﹸﺛ ﱠﻢ‬ ‫ﺺ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﺎﺀ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﺑﹺ ﹶﺮ ﹾﻭ ﹺﺣ ﹺﻪ ﹶﻭ ﹶﻣ ﹶﻼﺋﹺ ﹶﻜﺘﹺ ﹺﻪ ﹶﻓ ﹶﺘ ﹶﺘ ﹶﻘ ﱠﻠ ﹸ‬
‫ﺍﻟﺴ ﹶﻤ ﹺ‬
‫ﺎﻋ ﹺﺔ ﺍﻟﺜﱠﺎﻟﹺ ﹶﺜ ﹺﺔ ﺇﹺ ﹶﻟﻰ ﱠ‬ ‫ﺍﻟﺴ ﹶ‬ ‫ﱠ‬
‫ﻮﻝ‪ :‬ﹶﺃ ﹶﻻ ﹶﻫ ﹾﻞ ﹺﻣ ﹾﻦ ﹸﻣ ﹾﺴ ﹶﺘﻐﹾ ﹺﻔ ﹴﺮ ﹶﻳ ﹾﺴ ﹶﺘﻐﹾ ﹺﻔ ﹸﺮﻧﹺﻲ ﹶﺃ ﹾﻏ ﹺﻔ ﹸﺮ ﹶﻟ ﹸﻪ؟ ﹶﺃ ﹶﻻ ﹶﻫ ﹾﻞ ﹺﻣ ﹾﻦ ﹶﺳﺎﺋﹺﻞﹴ ﹶﻳ ﹾﺴ ﹶﺄ ﹸﻟﻨﹺﻲ‬ ‫ﺎﺩ ﹺﻩ‪ ،‬ﹶﻓ ﹶﻴ ﹸﻘ ﹸ‬
‫ﹶﻳ ﱠﻄ ﹺﻠ ﹸﻊ ﹶﻋ ﹶﻠﻰ ﹺﻋ ﹶﺒ ﹺ‬

‫)‪ (١‬ﻣﺤﻤﺪ ﺧﻠﻴﻞ ﻫﺮﺍﺱ‪ ،‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪.(١٢٣/‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻲ ﺯﻭﺍﺋﺪ »ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ« )‪) (١١/٤‬ﺭﻗﻢ‪،(١٦٢٣٢/‬‬
‫ﺃﻳﻀﺎ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‬
‫ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪» :‬ﺿﻌﻴﻒ«‪ .‬ﹶﻭ ﹶﺣﻜ ﹶﹶﻢ ﺑﻀﻌﻔﻪ ﹰ‬
‫ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ »ﻇﻼﻝ ﺍﻟﺠﻨﺔ ﻓﻲ ﺗﺨﺮﻳﺞ ﺍﻟﺴﻨﺔ ﻻﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ« )‪) (٢٩٦/١‬ﺭﻗﻢ‪ ،(٥٥٤/‬ﻭﻓﻲ‬
‫ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﻛﺘﺎﺏ »ﺍﻟﺘﻨﻜﻴﻞ« ﻟﻌﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﻤﻌﻠﻤﻲ ﺍﻟﻴﻤﺎﻧﻲ )‪.(٣٤٧/٢‬‬
‫ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ )‪.(٢٠٧/١‬‬ ‫)‪(٣‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ )‪.(١٨٤/١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٧٨‬‬

‫ـﻚ ﹶﻳ ﹸﻘ ﹸ‬
‫ــﻮﻝ‬ ‫ﻴﻪ؟ ﹶﺃ ﹶﻻ ﹶﻫ ﹾﻞ ﹺﻣ ﹾﻦ ﹶﺩﺍ ﹴﻉ ﹶﻳﺪﹾ ﹸﻋﻮﻧﹺﻲ ﹸﺃ ﹺﺟﻴ ﹸﺒ ﹸﻪ؟ ﹶﺣ ﱠﺘـﻰ ﹶﺗ ﹸﻜ ﹶ‬
‫ﻮﻥ ﹶﺻ ﹶﻼ ﹸﺓ ﺍﻟ ﹶﻔ ﹾﺠـــ ﹺﺮ‪ ،‬ﹶﻭ ﹶﻛ ﹶﺬﻟﹺ ﹶ‬ ‫ﹸﺃ ﹾﻋ ﹺﻄ ﹺ‬
‫ﷲ ﹶﻭ ﹶﻣ ﹶﻼﺋﹺ ﹶﻜ ﹸﺔ‬‫ﷲ‪] ﴾KJIHGFED﴿ :‬ﺍﻹﺳﺮﺍﺀ‪ ،[٧٨/‬ﹶﻳﺸﹾ ﹶﻬﺪﹸ ﹸﻩ ﺍ ﹸ‬ ‫ﺍ ﹸ‬
‫ﺍﻟ ﱠﻠ ﹾﻴﻞﹺ ﹶﻭﺍﻟ ﱠﻨ ﹶﻬﺎ ﹺﺭ«)‪.(١‬‬

‫ﺃﻥ ﺍﺑﻦ‬ ‫‪ -٨‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ‪ ،‬ﻳﺘﻜ ﹼﻠﻢ ﻛﺼﻮﺕ ﺳﻠﺴﻠﺔ ﺍﻟﺤﺪﻳﺪ‪ :‬ﺣﻴﺚ ﺯﻋﻤﻮﺍ‪ :‬ﹼ‬
‫ﻣﺴﻌﻮﺩ ﺭﻭ￯ ﻋﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﹶﺗ ﹶﻜ ﱠﻠ ﹶﻢ ﺍ ﹸ‬
‫ﷲ‪ ‬ﹸﺳ ﹺﻤ ﹶﻊ ﹶﻟ ﹸﻪ ﹶﺻ ﹾﻮ ﹲﺕ‬
‫ﺍﻟﺴ ﹾﻠ ﹺﺴ ﹶﻠ ﹺﺔ ﹶﻋ ﹶﻠﻰ ﱠ‬
‫ﺍﻟﺼ ﹾﻔ ﹶﻮ ﹺ‬
‫ﺍﻥ)‪.(٣)«(٢‬‬ ‫ﹶﻛ ﹶﺠ ﱢﺮ ﱢ‬

‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪» :‬ﻗﺎﻝ ﺃﺑﻲ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺠﻬﻤﻴﺔ ﹸﺗﻨﻜﺮﻩ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻲ‪ :‬ﻫﺆﻻﺀ‬
‫ﻛ ﹼﻔﺎﺭ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﹸﻳ ﹶﻤ ﱢﻮ ﹸﻫﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﹶﻣ ﹾﻦ ﹶﺯ ﹶﻋ ﹶﻢ ﹶﺃ ﱠﻥ ﹶ‬
‫ﺍﷲ‪ ‬ﹶﻟ ﹾﻢ ﹶﻳﺘ ﹶﹶﻜ ﱠﻠ ﹾﻢ ﹶﻓ ﹸﻬ ﹶﻮ ﹲ‬
‫ﻛﺎﻓﺮ‪ ،‬ﺃﻻ ﺇﻧﹼﺎ ﻧﺮﻭﻱ‬

‫)‪ (١‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﺃﻭﺭﺩﻩ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ« )‪ (٩٨/٢‬ﻓﻲ ﺗﺮﺟﻤﺔ )ﺯﻳﺎﺩﺓ‬
‫ﺍﺑﻦ ﻣﺤﻤﺪ( ﺃﺣﺪ ﺭﻭﺍﺓ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ‪ ،‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪» :‬ﻓﻬﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻣﻨﻜﺮﺓ‪ ،‬ﻭﻟﻢ ﹺ‬
‫ﻳﺄﺕ ﺑﻬﺎ‬
‫ﻏﻴﺮ )ﺯﻳﺎﺩﺓ(«‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻓﻲ »ﺍﻟﺘﹼﻮﺣﻴﺪ« )‪) (٣٢٣/١‬ﺭﻗﻢ‪ (٤٦/‬ﺍ ﹼﻟﺬﻱ ﹼ‬
‫ﺳﻤﺎﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ‬
‫ﺑﻜﺘﺎﺏ ﹼ‬
‫»ﺍﻟﺸﺮﻙ«‪.‬‬
‫)‪ (٢‬ﺍﻟﺼﻔﻮﺍﻥ‪ :‬ﺍﻟﺤﺠﺮ ﺍﻷﻣﻠﺲ‪.‬‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﻲ ﹸﺭ ﹺﻭ ﹶﻳ ﹾﺖ ﻋﻦ‬ ‫)‪ (٣‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﻟﻢ ﻳﺮﻭﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺃﺣﺪ ﻣﻦ ﺍﻟﺤ ﹼﻔﺎﻅ‪ ،‬ﻭﻧﺺ ﹼ‬
‫ﺍﻟﺴ ﹾﻠ ﹺﺴ ﹶﻠ ﹺﺔ ﹶﻋ ﹶﻠﻰ‬ ‫ﹺ‬
‫ﻠﺴ ﹶﻤﺎﺀ ﹶﺻ ﹾﻠ ﹶﺼ ﹶﻠ ﹰﺔ ﻛ ﹶﹶﺠ ﱢﺮ ﱢ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺎﻟﻮ ﹾﺣ ﹺﻲ ﹶﺳﻤ ﹶﻊ ﹶﺃ ﹾﻫ ﹸﻞ ﱠ‬
‫ﺍﻟﺴ ﹶﻤﺎﺀ ﻟ ﱠ‬ ‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻫﻲ‪» :‬ﺇﹺ ﹶﺫﺍ ﹶﺗ ﹶﻜ ﱠﻠ ﹶﻢ ﺍ ﹸ‬
‫ﷲ ﺑﹺ ﹶ‬
‫ﺍﻟﺼ ﹶﻔﺎ‪.«...‬‬
‫ﱠ‬
‫ﺍﻟﺼﻮﺕ ﺭﺍﺟ ﹰﻌﺎ ﺇﻟـﻰ‬ ‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ )‪) (٢٣٥/٤‬ﺭﻗﻢ‪ (٤٧٣٨/‬ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻫﻲ ﺗ ﹶﹸﻮ ﱢﺿ ﹸﺢ ﻛﻮﻥ ﹼ‬
‫ﻛﺒﻴﺮﺍ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎ ﹸﻡ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ‬
‫ﺍﻟﺴﻤﺎﺀ – ﺃﻱ ﺍﻟﻤﻼﺋﻜﺔ – ﻭﻟﻴﺲ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﹰ‬ ‫ﺃﻫﻞ ﹼ‬
‫»ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪ (٢٩/٢‬ﻭﻫﻮ ﹸﻳ ﹶﺒ ﱢﻴ ﹸﻦ ﺿﻌﻒ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻘﻴﻞ ﺍﻟﻤﺮﻭﻱ ﻓﻲ »ﺻﺤﻴﺢ‬
‫ﹴ‬
‫ﺻﺤﻴﺢ ﻋﻦ‬ ‫ﹴ‬
‫ﺣﺪﻳﺚ‬ ‫ﺍﻟﺼﻮﺕ ﻓﻲ ﻛﻼﻡ ﺍﷲ‪ ‬ﺃﻭ ﻓﻲ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ« ﺑﺼﻴﻐﺔ ﺍﻟﺘﹼﻀﻌﻴﻒ‪» :‬ﻭﻟﻢ ﺗﺜﺒﺖ ﺻﻔﺔ ﹼ‬
‫ﹶ‬
‫ﻳﻜﻮﻥ‬ ‫ﺍﻟﻨﺒﻲ‪ ‬ﻏﻴﺮ ﺣﺪﻳﺜﻪ ]ﺃﻱ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻘﻴﻞ[‪ ،‬ﻭﻟﻴﺲ ﺑﻨﺎ ﺿﺮﻭﺭﺓ ﺇﻟﻰ ﺇﺛﺒﺎﺗﻪ‪ .‬ﻭﻗﺪ ﻳﺠﻮﺯ ﺃﻥ‬
‫ﺍﻟﺼ ﹾﻮ ﹸﺕ ﻓﻴﻪ ‪ -‬ﺇﻥ ﻛﺎﻥ ﺛﺎﺑﺘﹰﺎ ‪ -‬ﺭﺍﺟ ﹰﻌﺎ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻛﻤﺎ ﺭﻭﻳﻨﺎ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻣﻮﻗﻮ ﹰﻓﺎ ﻭﻣﺮﻓﻮﻋﹰﺎ‪:‬‬
‫ﱠ‬
‫ﺍﻟﺼﻔﺎ«‪ .‬ﻭﻓﻲ ﺣﺪﻳﺚ ﺃﺑﻲ‬ ‫ﺍﻟﺴﻠﺴﻠﺔ ﻋﻠﻰ ﹼ‬‫ﺍﻟﺴﻤﺎﺀ ﺻﻠﺼﻠﺔ ﻛﺠﺮ ﹼ‬ ‫»ﺇﺫﺍ ﺗﻜ ﹼﻠﻢ ﺍﷲ ﺑﺎﻟﻮﺣﻲ ﺳﻤﻊ ﺃﻫﻞ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ ﺿﺮﺑﺖ ﺍﻟﻤﻼﺋﻜﺔ ﺑﺄﺟﻨﺤﺘﻬﺎ ﺧﻀﻌﺎﻧﹰﺎ ﻟﻘﻮﻟﻪ ﻛﺄﻧﹼﻪ‬‫ﷲ ﺍﻷﻣﺮ ﻓﻲ ﹼ‬ ‫ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﺒﻲ‪» :‬ﺇﺫﺍ ﻗﻀﻰ ﺍ ﹸ‬
‫ﺍﻟﺼﺤﻴﺤﻴﻦ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻬﻢ ﻳﺴﻤﻌﻮﻥ ﻋﻨﺪ ﺍﻟﻮﺣﻲ‬ ‫ﺳﻠﺴﻠﺔ ﻋﻠﻰ ﺻﻔﻮﺍﻥ«‪ .‬ﻓﻔﻲ ﻫﺬﻳﻦ ﺍﻟﺤﺪﻳﺜﻴﻦ ﹼ‬
‫ﻛﺒﻴﺮﺍ«‪.‬‬
‫ﻟﻠﺴﻤﺎﺀ ﻭﻷﺟﻨﺤﺔ ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺷﺒﻪ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﻋﻠﻮﺍ ﹰ‬
‫ﺻﻮﺗﹰﺎ ﻟﻜﻦ ﱠ‬
‫‪٧٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻤﺎ ﺟﺎﺀﺕ«)‪.(١‬‬

‫ﻭﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﹶﻳﺨﺘﺎﻥ‪ :‬ﹸﺳﺌﹺ ﹶﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ – ﻳﻘﺼﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ – ﹶﻋ ﱠﻤ ﹾﻦ ﹶﺯ ﹶﻋ ﹶﻢ ﹶﺃ ﱠﻥ ﹶ‬
‫ﺍﷲ‬
‫ﺕ)‪(٢‬؟ ﻗﺎﻝ‪ :‬ﹶﺑ ﹶﻠﻰ ﻳﺘ ﹶﹶﻜ ﱠﻠ ﹸﻢ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ ﺑﹺ ﹶﺼ ﹾﻮ ﹴ‬
‫ﺕ)‪.(٣‬‬ ‫ﺗﻌﺎﻟﻰ ﹶﻟ ﹾﻢ ﻳﺘ ﹶﹶﻜ ﱠﻠ ﹾﻢ ﺑﹺ ﹶﺼ ﹾﻮ ﹴ‬

‫ﻛﻞ ﻣﺎ ﻳﻨﺴﺒﻪ ﺣﺸﻮ ﹼﻳ ﹸﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﻧﻪ ﹶ‬

‫ﻳﻘﻮﻝ ﺑﺎﻟﺠﺴﻢ ﻭﻟﻮﺍﺯﻣﻪ‬ ‫ﱡ‬
‫ﻳﺼﺢ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﹼ‬ ‫ﻓﻲ ﺣﻖﹼ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻬﻮ ﺑﺎﻃﻞ ﹶﻟ ﹾﻢ‬
‫)ﺕ‪٤١٠/‬ﻫـ( ﺷﻴﺦ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﺑﻐﺪﺍﺩ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺇﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ«‪» :‬ﻭﺃﻧﻜﺮ‬
‫ﺮﻳﻌﺔ ﹶﻭﺍﻟ ﱡﻠ ﹶﻐ ﹺﺔ‪،‬‬
‫ﺍﻷ ﹾﺳ ﹶﻤﺎ ﹶﺀ ﻣﺄﺧﻮﺫ ﹰﺓ ﺑﺎﻟﺸﹼ ﹺ‬ ‫]ﺃﻱ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ[ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺑﺎﻟﺠﺴﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﹺ ﱠﻥ ﹶ‬
‫ﹴ‬
‫ﻭﺻﻮﺭﺓ‬ ‫ﹴ‬
‫ﻭﺗﺮﻛﻴﺐ‬ ‫ﹴ‬
‫ﻭﺳﻤﻚ‬ ‫ﻃﻮﻝ ﻭﻋﺮﺽ ﹴ‬ ‫ﹴ‬ ‫ﻭﺃﻫﻞ ﺍﻟ ﱡﻠ ﹶﻐ ﹺﺔ ﻭﺿﻌﻮﺍ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻠﻰ ﻛﻞ ﺫﻱ‬ ‫ﹸ‬
‫ﺧﺎﺭﺝ ﻋﻦ ﺫﻟﻚ ﻛ ﹼﻠﻪ ﻓﻠﻢ ﹶﻳ ﹸﺠ ﹾﺰ ﹶﺃﻥ ﹸﻳ ﹶﺴ ﱠﻤﻰ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻟﹺ ﹸﺨ ﹸﺮ ﹺ‬
‫ﻭﺟ ﹺﻪ ﹶﻋ ﹾﻦ ﹶﻣ ﹾﻌﻨﹶﻰ‬ ‫ﹲ‬ ‫ﻭﺗﺄﻟﻴﻒ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﹴ‬
‫ﺍﻟﺸ ﹺﺮ ﹶﻳﻌ ﹺﺔ ﹶﺫﻟﹺ ﹶﻚ ﹶﻓ ﹶﺒ ﹶﻄ ﹶﻞ«)‪.(٤‬‬
‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳ ﹺﺠ ﹾﺊ ﹺﻓﻲ ﱠ‬
‫ﹺ‬

‫ﻭﺳﺌﹺ ﹶﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﹼ ﺎﻓﻌﻲ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ )ﺕ‪٩٧٤/‬ﻫـ( ﻋﻦ ﻋﻘﻴﺪﺓ ﺍﻹﻣﺎﻡ‬ ‫ﹸ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‬
‫ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻫﻞ ﻫﻲ ﻛﻌﻘﺎﺋﺪ ﺍﻟﻤﺠﺴﻤﺔ ﺍﻟﺘﻲ ﺗﻨﺘﺴﺐ ﺇﻟﻴﻪ؟ ﻓﺄﺟﺎﺏ‪» :‬ﻋﻘﻴﺪ ﹸﺓ ﺇﹺ ﹶﻣﺎ ﹺﻡ ﱡ‬
‫ﹶ‬
‫)ﺃ ﹾﺣﻤﺪ ﺑﻦ ﹶﺣ ﹾﻨ ﹶﺒﻞ( ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﺭﺿﺎﻩ‪ ،‬ﹶﻭﺟﻌﻞ ﺟﻨﺎﻥ ﺍﻟﻤﻌﺎﺭﻑ ﻣﺘﻘ ﱠﻠﺒﻪ ﻭﻣﺄﻭﺍﻩ‪ ،‬ﻭﺃﻓﺎﺽ‬

‫)‪ (١‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ‪ ،‬ﺍﻟﺴﻨﺔ )ﺹ‪.(٢٨١/‬‬

‫)‪ (٢‬ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻘ ﹾﻞ ﺃﺣﺪﹲ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻨﺴﺒﺔ ﹼ‬
‫ﺍﻟﺼﻮﺕ ﻭﺍﻟﺤﺮﻑ ﺇﻟﻰ ﺍﷲ ﺇﻻ ﺣﺸﻮ ﹼﻳﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﺟﻤﻬﻮﺭ‬
‫ﺍﻟﺼﻮﺕ‬ ‫ﺍﻷ ﹼﻣﺔ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﹼ‬
‫ﻭﺍﻟﺸﻴﻌﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﻧﺴﺒﺔ ﹼ‬
‫ﻷﻥ ﺫﻟﻚ ﻣﻦ ﹺﺳ ﹶﻤﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ‪ .‬ﻭﻗﺪ ﻧﻘﻞ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ‬
‫ﻭﺍﻟﺤﺮﻑ ﻭﺍﻟ ﹼﻠﻐﺔ ﹼ‬
‫)‪.(٦١٢/٢٧‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ‪ ،‬ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ )‪.(٤١٥/١‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺒﺠﻞ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻣﻄﺒﻮﻉ ﺑﺬﻳﻞ »ﻃﺒﻘﺎﺕ‬
‫ﺍﻟﺤﻨﺎﺑﻠﺔ« ﻻﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ ‪ -‬ﺑﻴﺮﻭﺕ‪ .(٢٩٨/٢) ،‬ﻭﻗﺪ ﹸﻃﺒﹺ ﹶﻊ ﺍﻟﻜﺘﺎﺏ‬
‫ﻣﻔﺮ ﹰﺩﺍ ﻓﻲ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺘﺤﻘﻴﻖ‪ :‬ﺃﺷﺮﻑ ﺻﻼﺡ ﻋﻠﻲ‪ ،‬ﹼﺇﻻ ﺃﻧﹼﻪ ﺣﺬﻑ ﻗﻮﻟﻪ‪» :‬ﺫﻟﻚ ﻓﺒﻄﻞ« ﻓﻲ‬
‫ﺁﺧﺮ ﺍﻟﺠﻤﻠﺔ ﻷﻧﻪ ﻳﻌﺘﻘﺪ ﺑﺎﻟﺠﺴﻤ ﹼﻴﺔ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ!!! ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﻤﺒﺠﻞ ﺃﺑـﻲ ﻋﺒﺪ ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺷﺮﻑ ﺻﻼﺡ ﻋﻠﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ –‬
‫ﺑﻴﺮﻭﺕ‪) ،‬ﺹ‪.(٤٥/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٨٠‬‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‬ ‫ﹺ‬ ‫ﺍﻷ ﹾﻋ ﹶﻠﻰ ﹺﻣﻦ ﺟﻨﺎﻧﻪ‪ ،‬ﹸﻣ ﹶﻮ ﹺﺍﻓ ﹶﻘ ﹲﺔ‬‫ﻴﻪ ﹺﻣﻦ ﺳﻮﺍﺑﻎ ﺍﻣﺘﻨﺎﻧﻪ‪ ،‬ﻭﺑﻮﺃﻩ ﺍﻟﻔﺮﺩﻭﺱ ﹶ‬ ‫ﻋﻠﻴﻨﺎ ﹶﻭ ﹶﻋ ﹺﻠ ﹺ‬
‫ﻟﻌﻘﻴﺪﺓ ﺃﻫﻞﹺ ﱡ‬ ‫ﹼ‬
‫ﻮﻥ ﻭﺍﻟﺠﺎﺣﺪﻭﻥ ﻋﻠﻮﺍ‬ ‫ﺍﻟﻈﺎﻟﹺ ﹸﻤ ﹶ‬ ‫ﻮﻝ ﱠ‬ ‫ﺎﻟﻐ ﹺﺔ ﺍﻟ ﱠﺘ ﱠﺎﻣ ﹺﺔ ﹺﻓﻲ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﹶﻋ ﱠﻤﺎ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﺎﻋ ﹺﺔ ﹺﻣ ﹶﻦ ﹸ‬
‫ﺍﻟﻤ ﹶﺒ ﹶ‬ ‫ﺍﻟﺠ ﹶﻤ ﹶ‬
‫ﹶﻭ ﹶ‬
‫ﺲ‬ ‫ﻒ ﹶﻟ ﹾﻴ ﹶ‬‫ﻛﻞ ﹶﻭ ﹾﺻ ﹴ‬ ‫ﺺ‪ ،‬ﺑﻞ ﹶﻭ ﹶﻋﻦ ﹼ‬ ‫ﺎﺕ ﺍﻟ ﱠﻨ ﹾﻘ ﹺ‬ ‫ﻴﺮﻫﻤﺎ ﻣﻦ ﹶﺳﺎﺋﹺﺮ ﹺﺳ ﹶﻤ ﹺ‬ ‫ﻭﺍﻟﺠﺴﻤﻴ ﹺﺔ ﹶﻭ ﹶﻏ ﹶ‬ ‫ﹼ‬ ‫ﺍﻟﺠ ﹶﻬ ﹺﺔ‬
‫ﻛﺒﻴﺮﺍ ﻣﻦ ﹺ‬ ‫ﹰ‬
‫ﺍﻟﻤ ﹾﺠ ﹶﺘ ﹺﻬ ﹺﺪ ﹺﻣﻦ ﹶﺃ ﱠﻧ ﹸﻪ‬ ‫ﻹ ﹶﻣﺎﻡ ﹶ‬
‫ﺍﻷ ﹾﻋ ﹶﻈ ﹺﻢ ﹸ‬ ‫ﻴﻦ ﺇﹺ ﹶﻟﻰ ﹶﻫ ﹶﺬﺍ ﺍ ﹺ‬ ‫ﺍﻟﻤ ﹾﻨ ﹸﺴﻮﺑﹺ ﹶ‬ ‫ﺟﻬﻠﺔ ﹶ‬ ‫ﹺ‬ ‫ﺍﺷ ﹸﺘ ﹺﻬ ﹶﺮ ﹶﺑ ﹾﻴ ﹶﻦ‬ ‫ﻴﻪ ﹶﻛ ﹶﻤ ﹲ‬
‫ﺎﻝ ﹸﻣ ﹾﻄ ﹶﻠ ﹲﻖ؛ ﹶﻭ ﹶﻣﺎ ﹾ‬ ‫ﹺﻓ ﹺ‬
‫ﷲ ﹶﻣ ﹾﻦ ﹶﻧ ﹶﺴ ﹶﺐ ﹶﺫﻟﹺﻚ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ‪،‬‬
‫ﻭﺍﻓﺘﺮﺍﺀ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﹶﻓ ﹶﻠ ﹶﻌ ﹶﻦ ﺍ ﹸ‬
‫ﹲ‬ ‫ﻓﻜﺬﺏ ﹶﻭ ﹸﺑ ﹾﻬﺘ ﹲ‬
‫ﹶﺎﻥ‬ ‫ﹲ‬ ‫ﻮﻫﺎ‬‫ﺍﻟﺠ ﹶﻬﺔ ﹶﺃﻭ ﹶﻧ ﹾﺤ ﹶ‬ ‫ﹶﻗﺎﺋﹺ ﹲﻞ ﺑﹺ ﹶﺸ ﹾﻲ ﹴﺀ ﻣﻦ ﹺ‬
‫ﻹ ﹶﻣ ﹸﺎﻡ‬ ‫ﺍﻟﺤ ﹺﺎﻓ ﹸﻆ ﹸ‬
‫ﺍﻟﺤ ﱠﺠ ﹸﺔ ﺍﻟﻘﺪﹾ ﹶﻭ ﹸﺓ ﺍ ﹺ‬ ‫ـﻦ ﹶ‬ ‫ﷲ ﹺﻣ ﹾﻨ ﹶﻬﺎ؛ ﹶﻭﻗـﺪ ﹶﺑ ﱠﻴ ﹶ‬ ‫ﺐ ﺍ ﱠﻟﺘﹺﻲ ﹶﺑ ﱠﺮ ﹶﺃ ﹸﻩ ﺍ ﹸ‬ ‫ﺍﻟﻤ ﹶﺜﺎﻟﹺ ﹺ‬ ‫ﹶﺃﻭ ﹶﺭ ﹶﻣﺎ ﹸﻩ ﺑﹺ ﹶﺸ ﹾﻲ ﹴﺀ ﻣﻦ ﹶﻫ ﹺﺬ ﹺﻩ ﹶ‬
‫ﻴﻦ ﻣﻦ ﹶﻫ ﹺﺬﻩ ﺍﻟﻮﺻﻤﺔ ﺍﻟﻘﺒﻴﺤﺔ ﺍﻟﺸﹼ ﻨﻴﻌﺔ‪ ،‬ﹶﺃ ﱠﻥ‬ ‫ﺍﻟﻤ ﹶﺒ ﱠﺮﺋﹺ ﹶ‬
‫ﻣﺬﻫﺒﻪ ﹸ‬ ‫ﺍﻟﺠ ﹾﻮ ﹺﺯ ﱢﻱ()‪ (١‬ﹺﻣ ﹾﻦ ﹶﺃﺋﹺ ﱠﻤ ﹺﺔ ﹾ‬ ‫ﺍﺑﻦ ﹶ‬ ‫)ﺃﺑﻮ ﺍﻟ ﹶﻔ ﹶﺮ ﹺﺝ ﹸ‬ ‫ﹶ‬

‫ﻭﺑﻬﺘﺎﻥ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻥ ﻧﺼﻮﺻﻪ ﹶﺻ ﹺﺮ ﹶ‬

‫ﻳﺤﺔ ﹺﻓﻲ ﹸﺑ ﹾﻄ ﹶﻼ ﹺﻥ ﹶﺫﻟﹺﻚ‬ ‫ﹲ‬ ‫ﻭﺍﻓﺘﺮﺍﺀ‬
‫ﹲ‬ ‫ﻛﺬﺏ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‬
‫ﻛﻞ ﹶﻣﺎ ﹸﻧ ﹺﺴ ﹶﺐ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﻣﻦ ﹶﺫﻟﹺﻚ ﹲ‬ ‫ﹼ‬
‫ﺎﻙ ﹶﺃ ﹾﻥ ﹸﺗﺼﻐﻲ ﺇﹺ ﹶﻟﻰ ﹶﻣﺎ ﹺﻓﻲ ﹺ‬
‫ﻛﺘﺐ )ﺍ ﹾﺑﻦ ﹶﺗ ﹾﻴ ﹺﻤﻴﺔ(‬ ‫ﺎﻋ ﹶﻠ ﹾﻢ ﹶﺫﻟﹺﻚ ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹸﻣ ﹺﻬ ﱞﻢ‪ .‬ﹶﻭﺇﹺ ﱠﻳ ﹶ‬
‫ﻳﻪ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﹶﻋ ﹸﻨﻪ)‪ ،(٢‬ﹶﻓ ﹾ‬ ‫ﹶﻭ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﷲ ﻋﻠﻰ ﹺﻋ ﹾﻠ ﹴﻢ‪ ،‬ﹶﻭ ﹶﺧﺘ ﹶﹶﻢ‬ ‫ﻴﺮﻫﻤﺎ ﹺﻣ ﱠﻤﻦ ﺍﺗ ﹶﱠﺨ ﹶﺬ ﺇﹺ ﹶﻟ ﹶﻬ ﹸﻪ ﹶﻫ ﹶﻮﺍ ﹸﻩ ﹶﻭ ﹶﺃ ﹶﺿ ﱠﻠ ﹸﻪ ﺍ ﹸ‬
‫ﻭﺗﻠﻤﻴﺬ ﹺﻩ )ﺍ ﹾﺑ ﹺﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ( ﹶﻭ ﹶﻏ ﹶ‬ ‫ﹺ‬
‫ﺎﻭ ﹶﺯ ﹶﻫﺆﹸ ﹶﻻ ﹺﺀ‬ ‫ﻳﻪ ﹺﻣﻦ ﹶﺑ ﹾﻌ ﹺﺪ ﹺ‬
‫ﺍﻟﻠﻪ‪ ،‬ﹶﻭ ﹶﻛ ﹾﻴ ﹶ‬
‫ﻒ ﹶﺗ ﹶﺠ ﹶ‬ ‫ﺎﻭ ﹰﺓ‪ ،‬ﹶﻓ ﹶﻤ ﹾﻦ ﹶﻳ ﹾﻬ ﹺﺪ ﹺ‬
‫ﻋﻠﻰ ﹶﺳ ﹾﻤ ﹺﻌ ﹺﻪ ﹶﻭ ﹶﻗ ﹾﻠﺒﹺ ﹺﻪ ﹶﻭ ﹶﺟ ﹶﻌ ﹶﻞ ﹶﻋ ﹶﻠﻰ ﹶﺑ ﹶﺼ ﹺﺮ ﹺﻩ ﹺﻏ ﹶﺸ ﹶ‬
‫ﺍﻟﺸ ﹺﺮ ﹶﻳﻌ ﹺﺔ ﻭﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻈ ﹼﻨﻮﺍ ﺑﺬﻟﻚ ﹶﺃﻧﻬﻢ‬
‫ﺳﻴﺎﺝ ﱠ‬ ‫ﺍﻟﺤﺪﹸ ﻭ ﹶﺩ‪ ،‬ﻭﺗﻌﺪﹼ ﻭﺍ ﹼ‬
‫ﺍﻟﺮﺳﻮﻡ‪ ،‬ﻭﺧﺮﻗﻮﺍ ﹶ‬ ‫ﺍﻟﻤ ﹾﻠ ﹺﺤﺪﹸ ﹶ‬
‫ﻭﻥ)‪ (٣‬ﹸ‬ ‫ﹸ‬

‫ﹺ‬
‫)‪ (١‬ﻓﻲ ﻛﺘﺎﺑﻪ‪» :‬ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟ ﱠﺘﻨ ﹺﹾﺰﻳﻪ«‪ ،‬ﻓﺈﻧﻪ ﺭ ﹼﺩ ﻓﻴﻪ ﺭﺩﺍ ﻗﻮﻳﺎ ﻋﻠﻰ ﻣﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ ﹼ‬
‫ﻭﺑﺮﺃ ﺍﻹﻣﺎﻡ‬
‫ﺳﻤﺎﻩ‪» :‬ﺃﺧﺒﺎﺭ‬
‫ﺃﻳﻀﺎ ﹼ‬
‫ﺃﺣﻤﺪ ﻣﻦ ﻫﺬﻩ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻟﻠﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺁﺧﺮ ﻓﻲ ﺫﻟﻚ ﹰ‬
‫ﺍﻟﺼﻔﺎﺕ«‪.‬‬
‫)‪ (٢‬ﻭﺃﻭﺿﺢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻧﻘﻠﻪ ﺇﻣﺎﻡ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﺑﻐﺪﺍﺩ ﻭﺭﺋﻴﺴﻬﻢ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺮ ﹼﺩ ﻋﻠﻰ ﻣﻦ‬‫ﻣﺮ ﺁﻧ ﹰﻔﺎ ﻓﺎﻧﻈﺮﻩ ﻓﺈﻧﹼﻪ ﻣﻬﻢ ﻓﻲ ﹼ‬ ‫ﺃﺣﻤﺪ‪ ،‬ﺃﻧﹼﻪ‪» :‬ﺃﻧﻜﺮ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺑﺎﻟﺠﺴﻢ‪ .«...‬ﻭﻗﺪ ﹼ‬
‫ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ ﹸﻋ ﹸﻠﻮﺍ‬ ‫ﺯﻭﺭﺍ ﻭﺑﻬﺘﺎﻧﹰﺎ ﻭﻳﻘﻮﻝ ﺑﺎﻟﺘﹼﺠﺴﻴﻢ ﻓﻲ ﹼ‬
‫ﻳﻨﺘﺴﺐ ﺇﻟﻰ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺒﺠﻞ ﹰ‬
‫ﻛﺒﻴﺮﺍ‪.‬‬
‫ﹰ‬
‫ﻒ ﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﹼﻮﺣﻴﺪ ﺑﺎﷲ‪ ،‬ﻓﺎﻟﻤﺠﺴﻢ‬ ‫ﹺ‬
‫ﻷﻥ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﹸﻣ ﹶﺨﺎﻟ ﹲ‬ ‫)‪ (٣‬ﻭﺻﻔﻬﻢ ﺑﺎﻹﻟﺤﺎﺩ ﹼ‬
‫ﹸ‬
‫ﺃﻓﻀﻞ‬ ‫ﺟﺎﻟﺴﺎ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﺜﻠﻪ ﻛﻤﺜﻞ ﻋﺎﺑﺪ ﺍﻟﻮﺛﻦ‪ ،‬ﺑﻞ ﹼ‬
‫ﺇﻥ ﻋﺎﺑﺪ ﺍﻟﻮﺛﻦ‬ ‫ﹰ‬ ‫ﷲ ﹺﺟ ﹾﺴ ﹰﻤﺎ‬‫ﺍ ﹼﻟﺬﻱ ﻳﺘﺨﻴﻞ ﺍ ﹶ‬
‫ﹶﺨ ﱠﻴ ﹰﻼ ﻻ ﻭﺟﻮ ﹶﺩ ﻟﻪ ﹼﺇﻻ‬ ‫ﹴ‬
‫ﺣﺎﻝ ﻣﻨﻪ‪ ،‬ﺇﺫ ﺇﻧﻪ ﹶﻋ ﹶﺒﺪﹶ ﻭﺛﻨﹰﺎ ﻭﺷﺎﻫﺪﻩ ﺑﻴﻨﻤﺎ ﻣﺠﺴﻤﺔ ﺍﻟﺤﺸﻮ ﹼﻳﺔ ﻳﻌﺒﺪﻭﻥ ﻭﺛﻨﹰﺎ ﹸﻣﺘ ﹶ‬
‫ﻓﻲ ﺃﺫﻫﺎﻧﻬﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ!!! ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻧﻘﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﻘﻴﻪ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ﻓﻲ ﻏﻴﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺍﻟﺴﻨ ﹺﱠﺔ ﻟﻠﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺠﻬﺔ ﻭﺍﻟﺘﹼﺠﺴﻴﻢ ﻓﻲ ﹼ‬ ‫ﺗﻜﻔﻴﺮ ﺃﺋﻤﺔ ﺃﻫﻞ ﱡ‬
‫ﺃﻥ )ﺍﻟﻘﺮﺍﻓﻲ( ﻭﻏﻴﺮﻩ ﹶﺣﻜ ﹾﹶﻮﺍ‬ ‫ﻓﻲ »ﺍﻟﻤﻨﻬﺎﺝ ﺍﻟﻘﻮﻳﻢ ﻋﻠﻰ ﺍﻟﻤﻘﺪﻣﺔ ﺍﻟﺤﻀﺮﻣﻴﺔ« )ﺹ‪» :(١٤٤/‬ﻭﺍﻋﻠﻢ ﹼ‬
‫)ﺍﻟﺸﺎﻓﻌﻲ( ﻭ)ﻣﺎﻟﻚ( ﻭ)ﺃﺣﻤﺪ( ﻭ)ﺃﺑﻲ ﺣﻨﻴﻔﺔ( ﺍﻟﻘﻮﻝ ﺑﻜﻔﺮ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺠﻬﺔ ﻭﺍﻟﺘﹼﺠﺴﻴﻢ ﻭﻫﻢ=‬ ‫ﻋﻦ ﹼ‬
‫‪٨١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻭﺃﻗﺒﺢ ﹺ‬
‫ﺍﻟﺨ ﹶﺼﺎﻝ ﻭﺃﺑﻠﻎ ﺍﻟﻤﻘﺖ‬ ‫ﹺ‬ ‫ﺍﻟﻀ ﹺ‬
‫ﻼﻝ‬ ‫ﻋﻠﻰ ﻫﺪ￯ ﻣﻦ ﺭ ﹼﺑﻬﻢ ﹶﻭ ﹶﻟ ﹾﻴﺴﻮﺍ ﹶﻛ ﹶﺬﻟﹺﻚ‪ ،‬ﺑﻞ ﻫﻢ ﻋﻠﻰ ﹶﺃ ﹾﺳ ﹶﻮﺃ ﹼ‬
‫ﺽ ﹺﻣﻦ ﺃﻣﺜﺎﻟﻬﻢ«)‪.(١‬‬ ‫ﷲ ﹸﻣ ﱠﺘﺒﹺ ﹶﻌ ﹸﻬﻢ ﹶﻭ ﹶﻃ ﱠﻬﺮ ﹶ‬
‫ﺍﻷ ﹾﺭ ﹶ‬ ‫ﺍﻟﻜ ﹺﺬﺏ ﻭﺍﻟﺒﻬﺘﺎﻥ‪ ،‬ﻓﺨﺬﻝ ﺍ ﹸ‬‫ﻭﺍﻟﺨﺴﺮﺍﻥ ﻭﺃﻧﻬﻰ ﹶ‬
‫ﹶ‬ ‫ﹾ‬
‫ﻭﺃﻥ ﻟﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﹺﺭ ﹾﺟ ﹶﻼ ﹺﻥ ﺍﺛﻨﺎﻥ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﻳﻀﻊ ﺍﻟ ﹸﻴ ﹾﻤﻨﹶﻰ ﻋﻠﻰ ﺍﻟﻴﺴﺮ￯‪ ،‬ﻣﻊ ﻟﺒﺲ‬
‫‪ -٩‬ﱠ‬
‫ﺍﻟ ﹼﻨﻌﺎﻝ ﺍ ﹼﻟﺬﻱ ﻳﻠﻴﻖ ﺑﺠﻼﻟﻪ‪:‬‬

‫ﺣﻴﺚ ﺭﻭﻭﺍ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﻣﻌﻘﻞ)‪ ،(٢‬ﻗﺎﻝ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸﺖ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ)‪ (٣‬ﻳﻘﻮﻝ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ‬
‫ﻭﺇﻥ ﺍﻟﻬﻴﻜﻞ ﻟﻔﻲ ﺍﻟﻜﺮﺳﻲ‪،‬‬ ‫ﺍﻟﺴﺒﻊ‪ ،‬ﻭﺍﻟﺒﺤﺎﺭ ﻟﻔﻲ ﺍﻟﻬﻴﻜﻞ‪ ،‬ﹼ‬ ‫ﹺ‬
‫ﻤﻮﺍﺕ ﹼ‬ ‫ﺍﻟﺴ‬ ‫ﻋﻈﻤﺔ ﺍﷲ‪ ‬ﻓﻘﺎﻝ‪ :‬ﹼ‬
‫»ﺇﻥ ﹼ‬
‫ﻭﺇﻥ ﹶﻗﺪﹶ ﹶﻣ ﹾﻴ ﹺﻪ ﻟﻌﻠﻰ ﺍﻟﻜﺮﺳﻲ ﻭﻫﻮ ﻳﺤﻤﻞ ﺍﻟﻜﺮﺳﻲ‪ ،‬ﻭﻗﺪ ﻋﺎﺩ ﺍﻟﻜﺮﺳﻲ ﹶﻛﺎﻟ ﱠﻨ ﹾﻌﻞﹺ ﻓﻲ ﻗﺪﻣﻴﻪ«)‪.(٤‬‬

‫ﺃﻳﻀﺎ‪ :‬ﻋـﻦ ﺃﺑــﻲ ﻣﺎﻟـــﻚ)‪ ،(٥‬ﻓـﻲ ﻗﻮﻟﻪ‪﴾ÇÆÅÄ﴿ :‬‬ ‫ﹶﻭ ﹶﺭ ﹶﻭ ﹾﻭﺍ ﹰ‬

‫]ﺍﻟﺒﻘﺮﺓ‪ ...» :[٢٥٥/‬ﻭﻫﻮ ﻭﺍﺿﻊ ﹺﺭﺟﻠﻴﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻲ«)‪.(٦‬‬

‫ﺃﻳﻀﺎ ﺍﻹﻣﺎﻡ ﺍﺑ ﹸﻦ‬

‫ﺍﻟﻤﺠﺴﻤﺔ ﹰ‬ ‫ﹼ‬ ‫ﺍﻟﺴﻨ ﹺﱠﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺗﻜﻔﻴﺮ‬ ‫ﺃﺋﻤﺔ ﺃﻫﻞ ﱡ‬ ‫= ﺣﻘﻴﻘﻮﻥ ﺑﺬﻟﻚ«‪ .‬ﻭﻣﻤﻦ ﻧﻘﻞ ﻋﻦ ﹼ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬‫ﺍﻟﺴﻨ ﹺﱠﺔ ﹼ‬ ‫ﺍﻟﺤﺮﺍﻧﻲ ﻓﻲ »ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯« )‪ ،(٣٥٦/٦‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻻ ﻳﺨﺘﻠﻒ ﹸ‬
‫ﺃﻫﻞ ﱡ‬ ‫ﺗﻴﻤﻴﺔ ﹼ‬
‫ﺍﻟﺴﻨﱠﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‬‫ﹺ‬
‫ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻻ ﻓﻲ ﺫﺍﺗﻪ ﻭﻻ ﻓﻲ ﺻﻔﺎﺗﻪ ﻭﻻ ﻓﻲ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﺑﻞ ﺃﻛﺜﺮ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹶﺔ«‪ .‬ﹸﺛ ﱠﻢ ﻳﺘﻨﺎﻗﺾ ﻓﻲ »ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﻟﺠﻬﻤﻴﺔ« )‪ (١٠٠ /١‬ﺣﻴﺚ‬ ‫ﺍﻟﻤ ﹶﺸ ﱢﺒ ﹶﻬ ﹶﺔ ﹶﻭ ﹸ‬ ‫ﻭﻏﻴﺮﻫﻢ ﹸﻳ ﹶﻜ ﱢﻔ ﹸﺮ ﹶ‬
‫ﻭﻥ ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴ ﹶﻠﻒ ﺃﺣﺪﹰ ﺍ ﺑﺄﻧﹼﻪ ﹸﻣ ﹶﺠ ﱢﺴ ﹲﻢ ﹶﻭﻻﹶ ﹶﺫ ﱠﻡ ﹸ‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹶﺔ«‪.‬‬ ‫»ﻭ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﺬ ﱠﻡ ﺃﺣﺪﹲ ﻣ ﹶﻦ ﱠ‬ ‫ﻗﺎﻝ‪ :‬ﹶ‬
‫)‪ (١‬ﺍﻟﻬﻴﺘﻤﻲ‪ ،‬ﺍﻟﻔﺘﺎﻭ￯ ﺍﻟﺤﺪﻳﺜﻴﺔ )ﺹ‪.(١٤٥ – ١٤٤/‬‬
‫)‪ (٢‬ﻫﻮ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﻣﻌﻘﻞ ﺑﻦ ﻣﻨﺒﻪ ﺍﻟﻴﻤﺎﻧﻲ‪ ،‬ﹶﻭ ﱠﺛ ﹸﻘﻮ ﹸﻩ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪.(٦٢١/٢‬‬
‫)‪ (٣‬ﺃﺣﺪ ﻛﺒﺎﺭ ﺃﺣﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ ﺍ ﹼﻟﺬﻳﻦ ﹶﺑ ﱡﺜﻮﺍ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ ﻓـﻲ »ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ« )‪:(٥٤٥/٤‬‬
‫»ﻭﺭﻭﺍﻳﺘﻪ ﻟﻠﻤﺴﻨﺪ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻏﺰﺍﺭﺓ ﻋﻠﻤﻪ ﻓﻲ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ ،‬ﻭﻣﻦ ﺻﺤﺎﺋﻒ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ«‪.‬‬
‫»ﺍﻟﺴﻨ ﹺﱠﺔ« )ﺹ‪) (٤٧٧/‬ﺭﻗﻢ‪ ،(١٠٩٢/‬ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﻧﻲ ﻓﻲ‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫»ﺍﻟﻌﻈﻤﺔ« )‪) (١٠٥٢/٣‬ﺭﻗﻢ‪ ،(٥٧٠/‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺍﻟﻌﻠﻮ« )ﺹ‪) (١٣٠/‬ﺭﻗﻢ‪(٣٥٦/‬‬
‫ﻭﺃﻗﺮ ﺑﺄﻧﹼﻪ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﺘﻲ ﻧﻘﻠﻬﺎ )ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ( ﹺﻣ ﹶﻦ ﺍﻟﻜﺘﺐ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ‬
‫ﹼ‬
‫ﻋﻨﺪﻩ‪.‬‬
‫)‪ (٥‬ﻫﻮ ﻏﺰﻭﺍﻥ ﺃﺑﻮ ﻣﺎﻟﻚ ﺍﻟﻐﻔﺎﺭﻱ ﺍﻟﻜﻮﻓﻲ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(٢٤٥/٨‬‬
‫ﺍﻟﺤﺮﺍﻧﻲ‬ ‫»ﺍﻟﺴﻨﱠﺔ« )ﺹ‪) (٣٠٣/‬ﺭﻗﻢ‪(٣٠٣/‬؛ ﻭﻗﺪ ﺃﻓﺘﻰ ﺑﻬﺬﺍ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﹼ‬ ‫)‪ (٦‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫ﻓﻲ »ﺍﻟﻔﺘﻮ￯ ﺍﻟﺤﻤﻮﻳﺔ ﺍﻟﻜﺒﺮ￯« )ﺹ‪ (٤١٧/‬ﹶﻭﻋﹶﺪﱠ ﹸﻩ ﹺﻣﻦ ﺭﻭﺍﻳﺎﺕ ﺍﻟ ﹼﺜﻘﺎﺕ ﺍﻟﺘﻲ‪» :‬ﻗﺪ ﹸﺭ ﹺﻭ ﹶﻳ ﹾﺖ ﹸﻣ ﹶﻮﺍﻓﹺ ﹶﻘ ﹰﺔ‬
‫ﹺ‬
‫ﻟﻘﻮﻝ ﺍﻟﻨﱠﺒﹺ ﱢﻲ‪.«‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٨٢‬‬

‫ﺍﺳ ﹶﺘ ﹾﻠ ﹶﻘﻰ ﹸﺛ ﱠﻢ ﹶﻭ ﹶﺿ ﹶﻊ ﺇﹺ ﹾﺣ ﹶﺪ￯ ﹺﺭ ﹾﺟ ﹶﻠ ﹾﻴ ﹺﻪ‬ ‫ـﻤﺎ ﹶﻗ ﹶﻀﻰ ﺍ ﹸ‬

‫ﷲ ﹶﺧ ﹾﻠ ﹶﻘ ﹸﻪ ﹾ‬ ‫»ﻟ ﱠ‬‫ﺃﻳﻀﺎ‪ :‬ﹶﺃ ﱠﻥ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ‪ ‬ﻗﺎﻝ‪ :‬ﹶ‬ ‫ﹶﻭ ﹶﺭ ﹶﻭ ﹾﻭﺍ ﹰ‬
‫ﺎﻝ‪ :‬ﹶﻻ ﹶﻳ ﹾﻨ ﹶﺒ ﹺﻐﻲ ﹶﺃﻥﹾ ﹸﻳ ﹾﻔ ﹶﻌ ﹶﻞ ﹺﻣﺜ ﹸﹾﻞ ﻫﹶ ﹶﺬﺍ«)‪.(١‬‬ ‫ﹶﻋ ﹶﻠﻰ ﹸ‬
‫ﺍﻷ ﹾﺧ ﹶﺮ￯‪ ،‬ﹸﺛ ﱠﻢ ﹶﻗ ﹶ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‪» :‬ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ﻭﺍﻟﻤﺘﻦ ﻣﻨﻜﺮ ﻛﺄﻧﹼﻪ ﻣﻦ ﻭﺿﻊ‬
‫ﺎﻝ )ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﺳﻌﻴﺪ( ﻭﻫﻮ ﺍﻷﺻﺢ ﻭﻫﻮ ﻣﺠﻬﻮﻝ‬ ‫ﺍﻟﻴﻬﻮﺩ)‪ ،(٢‬ﺁﻓﺘﻪ )ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﺤﺎﺭﺙ( ﹶﻭ ﹸﻳ ﹶﻘ ﹸ‬
‫ﺍﻟﺤﺎﻝ‪ .‬ﻭﺷﻴﺨﻪ )ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻨﻴﻦ( ﻭﺇﻥ ﹶﻭ ﱠﺛ ﹶﻘ ﹸﻪ ﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ‪ :‬ﻣﺎ ﺭﻭ￯‬
‫ﻋﻨﻪ ﺳﻮ￯ )ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﺳﻌﻴﺪ(‪ ،‬ﻳﺸﻴﺮ ﺇﻟﻰ ﺃﻧﻪ ﻣﺠﻬﻮﻝ ﺍﻟﻌﻴﻦ‪.(٣)«...‬‬
‫ﺎﺭ ﹶﻙ‬ ‫ﻭﺟﺎﺀ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ‪ ...» :‬ﹶﻓ ﹶﺄ ﱠﻣﺎ ﺍﻟ ﱠﻨ ﹸﺎﺭ ﹶﻓ ﹶﻼ ﹶﺗ ﹾﻤﺘ ﹺﹶﻠ ﹸﺊ ﹶﺣ ﱠﺘﻰ ﹶﻳ ﹶﻀ ﹶﻊ ﺍ ﹸ‬
‫ﷲ ﹶﺗ ﹶﺒ ﹶ‬
‫ﹶﻭ ﹶﺗ ﹶﻌ ﹶﺎﻟﻰ ﹺﺭ ﹾﺟ ﹶﻠﻪﹸ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﹶﻗ ﹾﻂ ﹶﻗ ﹾﻂ ﹶﻗ ﹾﻂ‪ ،‬ﹶﻓ ﹸﻬﻨﹶﺎﻟﹺ ﹶﻚ ﹶﺗ ﹾﻤﺘ ﹺﹶﻠ ﹸﺊ«)‪.(٤‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ » :‬ﹶﻓ ﹶﻴ ﹶﻀ ﹸﻊ ﹶﻗ ﹶﺪ ﹶﻣ ﹸﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻬﺎ ﹶﻓﺘ ﹸﹶﻘ ﹸ‬
‫ﻮﻝ ﹶﻗ ﹾﻂ ﹶﻗ ﹾﻂ‪ ،‬ﹶﻓ ﹸﻬﻨﹶﺎﻟﹺ ﹶﻚ ﹶﺗ ﹾﻤﺘ ﹺﹶﻠ ﹸﺊ«)‪.(٥‬‬
‫ﺃﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﹶﻣ ﹾﻦ‬‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺤﺪﺙ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﺟﻤﺎﻋﺔ )ﺕ‪٧٣٣/‬ﻫـ(‪» :‬ﻭﺍﻋﻠﻢ‪ ،‬ﹼ‬
‫)‪(٦‬‬
‫ﹶﺟﺰﹶ ﹶﻡ ﺑﻀﻌﻒ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻣﺎﻥ ﻷ ﱠﻧﻬﻤﺎ ﹶﻭ ﹶﻣ ﹾﻦ ﺭﻭﻳﺎ ﹸﻩ ﻋﻨﻪ ﹶﻏ ﹾﻴ ﹸﺮ ﻣﻌﺼﻮﻣﻴﻦ‬

‫»ﺍﻟﺴﻨﱠ ﹸﺔ« )‪) (٢٤٨/١‬ﺭﻗﻢ‪.(٥٦٨/‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ ﻓﻲ ﱡ‬
‫)‪ (٢‬ﻭﺑﻬﺬﺍ ﹸﻳ ﹺﻘ ﱡﺮ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﻧﻲ ﹼ‬
‫ﺑﺄﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻤﺠﺴﻤﺔ ﻭﻋﻘﻴﺪﺗﻬﻢ ﻣﻦ ﻭﺿﻊ ﺍﻟﻴﻬﻮﺩ ﻭﻣﻦ ﺗﺄﺛﺮ ﺑﻬﻢ!!!‬
‫)‪ (٣‬ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‪ ،‬ﻇﻼﻝ ﺍﻟﺠﻨﺔ ﻓﻲ ﺗﺨﺮﻳﺞ ﺍﻟﺴﻨﺔ ﻻﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ )‪.(٣٠٤/١‬‬
‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٣٨/٦‬ﺭﻗﻢ‪ ،(٤٨٥٠/‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(٢١٨٧/٤‬‬
‫)ﺭﻗﻢ‪.(٢٨٤٦/‬‬
‫)‪ (٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٣٨/٦‬ﺭﻗﻢ‪ ،(٤٨٤٩/‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(٢١٨٦/٤‬‬
‫)ﺭﻗﻢ‪ .(٢٨٤٦/‬ﻭﻗﺪ ﹼﺃﻭﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ )‪ (٥٠٢/١‬ﻟﻔﻆ )ﺍﻟﻘﺪﻡ( ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﻫﺬﺍ‬
‫ﺍﻟﺤﺪﻳﺚ ﺑﺎﻟﻤﻮﺿﻊ ﺍ ﹼﻟﺬﻱ ﹸﻳﻠﻘﻲ ﺍﷲ ﻓﻴﻪ ﺍﻟﻜ ﹼﻔﺎﺭ ﻓﻲ ﺍﻟﻨﺎﺭ ﻓﺘﻤﺘﻠﺊ ﺑﻬﻢ‪.‬‬
‫ﺃﻛﺎﺑﺮ ﻭﻓﻄﺎﺣﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻞ ﻋﺼﺮﻫﻤﺎ ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻤﺎ ﺍﻟﻨﻘﺪﹶ ﻟﺒﻌﺾ ﺃﺣﺎﺩﻳﺜﻬﻤﺎ‪ ،‬ﻓﻼ‬ ‫)‪ (٦‬ﹶﻭ ﱠﺟ ﹶﻪ ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻗﺎﻝ‬ ‫ﹶﻳﺘ ﹶﹶﻬ ﱠﻴ ﹶﺒ ﱠﻦ ﺃﺣﺪﹲ ﻓﻲ ﻧﻘﺪ ﺑﻌﺾ ﺃﺣﺎﺩﻳﺜﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﹸﻣ ﹶﺨﺎﻟ ﹶﻔ ﹰﺔ ﻭﻣﻌﺎﺭﺿ ﹰﺔ ﻟﻠﻘﺮﺁﻥ ﹶﻭ ﱡ‬
‫ﺍﻟﺴﻨﱠﺔ ﹼ‬
‫ﺣﺎﻓﻆ ﻋﺼﺮﻩ ﺃﺣﻤﺪ ﺍﻟﻐﻤﺎﺭﻱ )ﺕ‪١٣٥٤/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﻤﻐﻴﺮ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻤﻮﺿﻮﻋﺔ ﻓﻲ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‬ ‫ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ« )ﺹ‪ (١٣٨/‬ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻟﻠﻘﺮﺁﻥ ﻭ ﹺ‬
‫ﺍﻟﺴﻨﱠﺔ ﹼ‬
‫ﹶ ﱡ‬
‫ﻣﻘﻄﻮﻉ ﺑﺒﻄﻼﻧﹺ ﹺﻪ‪ ،‬ﻓﻼ ﹶﺗ ﹾﻐﺘ ﱠﹶﺮ ﺑﺬﻟﻚ ﻭﻻ ﺗﺘﻬ ﹼﻴﺐ‬
‫ﹲ‬ ‫ﺍﻟﺼﺤﻴﺤﻴﻦ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﻓﻴﻬﺎ ﻣﺎ ﻫﻮ‬ ‫ﻭﺍﻟﺘﹼﺎﺭﻳﺦ‪» :‬ﻭﻣﻨﻬﺎ ﺃﺣﺎﺩﻳﺚ ﹼ‬
‫ﺻﺤﺔ ﻣﺎ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﺈﻧﹼﻬﺎ ﺩﻋﻮ￯ ﻓﺎﺭﻏﺔ ﻻ ﺗﺜﺒﺖ ﻋﻨﺪ‬ ‫ﹺ‬
‫ﺍﻟﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻮﺿﻊ ﻟ ﹶﻤﺎ ﻳﺬﻛﺮﻭﻧﻪ ﻣﻦ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﹼ‬
‫ﹺ ﹺ ﹺ‬ ‫ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﹼﻤﺤﻴﺺ‪ ،‬ﹼ‬
‫ﺍﻟﺼﺤﻴﺤﻴﻦ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﻭﻻ ﻭﺍﻗﻊ‪.«...‬‬ ‫ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺻ ﱠﺤﺔ ﹶﺟﻤﻴ ﹺﻊ ﺃﺣﺎﺩﻳﺚ ﹼ‬
‫ﹶ‬ ‫ﻓﺈﻥ‬
‫‪٨٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻭﺍﻟﻨﻘﻠﻴ ﹺﺔ‪.‬‬ ‫ﺍﻟﻌﻘﻠﻴ ﹺﺔ‬ ‫ﻭﺫﻟﻚ ﻟﹺ ﹶﻤﺎ ﹶﻗﺪﱠ ﹾﻣ ﹸﺘ ﹸﻪ ﹺﻣ ﹶﻦ ﹶ‬

‫ﺍﻷ ﹺﺩ ﱠﻟ ﹺﺔ‬ ‫ﹶ‬
‫ﹼ‬ ‫ﹼ‬
‫ﺍﻟﻨﻘﻠﻴﺔ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾=<;:98﴿:‬ﻫﻮﺩ‪ ،[١١٩/‬ﻭﻗﺎﻝ‪:‬‬
‫ﹼ‬ ‫ﺃ ﹼﻣﺎ‬
‫ﺻﺮﻳﺢ ﻓﻲ ﹶﺭ ﱢﺩ ﹶﻣ ﹾﻦ ﹶﺯ ﹶﻋ ﹶﻢ ﺃﻧﹼﻪ ﻗﺪﻡ‬
‫ﹲ‬ ‫﴿&'()* ‪]﴾,+‬ﺹ‪ ،[٨٥/‬ﻭﻫﺬﺍ‬
‫ﺑﺎﻟﺮﺩ ﺇﻟﻰ ﺍﻟ ﹼﺘﺄﻭﻳﻞ)‪ (٢‬ﺃﻭ ﺭ ﹼﺩ ﺫﻟﻚ‬ ‫ﺍﻟﺮﺏ ﺗﻌﺎﻟﻰ ﻭﺗﻘﺪﹼ ﺱ ﻋﻦ ﺫﻟﻚ ‪ ،‬ﻓﻼ ﺟﻮﺍﺏ ﻋﻨﻪ ﹼﺇﻻ ﹼ‬
‫)‪(١‬‬
‫ﹼ‬
‫ﺍﻟﺤﺪﻳﺚ‪.‬‬

‫ﺍﷲ ﺗﻌﺎﻟﻰ ﹶﺧ ﹶﻠﻖﹶ‬ ‫ﺃﻥ ﹶ‬

‫ﻳﺘﺤﺎﺟﺎﻥ؟! ﺳﻠﻤﻨﺎ ﹼ‬
‫ﹼ‬ ‫ﹶ‬
‫ﻓﻜﻴﻒ‬ ‫ﻓﻸﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﹶﺟ ﹶﻤﺎ ﹶﺩ ﹺ‬
‫ﺍﻥ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﹼ‬ ‫ﹼ‬ ‫ﻭﺃﻣﺎ‬
‫ﻳﺘﺤﺎﺟﺎﻥ؟! ﹶﺳ ﱠﻠ ﹾﻤﻨﹶﺎ ﺃﻧﹼﻬﻤﺎ‬
‫ﹼ‬ ‫ﺃﻓﻌﺎﻝ ﺍﷲﹺ ﻛ ﹼﻠﻬﺎ ﺻﻮﺍﺏ ﻭﺣﻜﻤﺔ‪ ،‬ﻓﻜﻴﻒ‬‫ﹶ‬ ‫ﻓﻴﻬﻤﺎ ﺣﻴﺎ ﹰﺓ ﻓﻘﺪ ﹶﻋ ﹺﻠ ﹶﻤﺎ ﹼ‬
‫ﺃﻥ‬
‫ﹺ‬
‫ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺗﻮﺳﻌﺔ ﺗﺤﻮﺝ‬ ‫ﻓﺎﻟﺮﺏ ﺗﻌﺎﻟﻰ ﻋﺎﻟﹺﻢ ﺑﹺ ﹺﻤﻘﹾﺪﹶ ﺍ ﹺﺭ ﺃﻫﻞﹺ ﺍﻟﺜ ﹺ‬
‫ﹼﻮﺍﺏ‬ ‫ﹶﻟ ﹾﻢ ﻳﻌﻠﻤﺎ ﺫﻟﻚ‪ ،‬ﹼ‬
‫ﺇﻟﻰ ﺇﻧﺸﺎﺀ ﹶﺧ ﹾﻠ ﹴﻖ ﺇﹺ ﹾﻥ ﹶﻭ ﹶﺿ ﹶﻊ ﺍﻟ ﹶﻘﺪﹶ ﹶﻡ؟ ﹶﺳ ﱠﻠ ﹾﻤﻨﹶﺎ ﺃﻧﻪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ﻓﻬﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻔﻲ ﺗﻠﻚ ﹼ‬
‫ﺍﻟﺴﻌﺔ‬
‫ﺍﻟﻌﺬﺍﺏ‬
‫ﹸ‬ ‫ﹶ‬
‫ﻭﻳﺰﻭﻝ‬ ‫ﻓﻴﻠﺰﻡ ﺃﻥ ﺗﺨﻤﺪﹶ ﺍﻟ ﱠﻨ ﹸﺎﺭ‬
‫ﹸ‬ ‫ﻳﺸﺄ ﹶ‬
‫ﺫﻟﻚ‬ ‫ﻭﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻭﺿﻊ ﺍﻟﻘﺪﻡ‪ .‬ﹶﺳ ﱠﻠ ﹾﻤﻨﹶﺎ ﺃﻧﹼﻪ ﹶﻟﻢ ﹾ‬
‫ﺍﻟﻌﺬﺍﺏ‬
‫ﹶ‬ ‫ﺍﻟﻨﺎﺭ ﻓﻲ ﺍﻟﻘﺪ ﹺﻡ ﻋﺎﺩﺗﻬﺎ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﺗﻘﺪﹼ ﺱ‪ .‬ﹶﺳ ﱠﻠ ﹾﻤﻨﹶﺎ ﹼ‬
‫ﺃﻥ‬ ‫ﺗﻌﻤﻞ ﹸ‬‫ﹶ‬ ‫ﻋﻦ ﺃﻫﻠﻬﺎ ﺃﻭ ﺃﻥ‬
‫ﻳﺒﻘﻰ ﻭﻻ ﺗﺆ ﹼﺛﺮ ﺍﻟ ﱠﻨ ﹸﺎﺭ‪ ،‬ﻓﺎﻟ ﹼﻨﺎﺭ ﺇﻧﹼﻤﺎ ﺳﺄﻟﺖ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﻣﺴﺘﺤﻘﻲ ﺍﻟﻌﺬﺍﺏ ﻻ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟ ﹶﻘﺪﹶ ﹺﻡ‬
‫ﺍ ﹼﻟﺬﻱ ﺯﻋﻤﻮﻩ! ﹶ‬
‫ﻓﺒﺎﻥ ﺑﻜﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻟﺰﻭﻡ ﺃﺣﺪ ﺍﻟ ﹼﺘﺄﻭﻳﻠﻴﻦ ﻻ ﻣﺤﺎﻟﺔ«)‪.(٣‬‬

‫ﻮﺭ ﹴﺓ ﹶﻏ ﹾﻴ ﹺﺮ‬
‫ﺍﻟﺠﺒ ﹸﺎﺭ ﹺﻓﻲ ﹸﺻ ﹶ‬ ‫ﹾ‬
‫ﹶﻭ ﹶﻧ ﹶﺴ ﹸﺒﻮﺍ ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﺃﻧﹼﻪ ﻗﺎﻝ‪ » :‬ﹶﻓ ﹶﻴﺄﺗﹺ ﹸﻴﻬﻢ ﱠ‬
‫ﻮﻝ‪:‬‬ ‫ﻮﻝ‪ :‬ﹶﺃ ﹶﻧﺎ ﹶﺭ ﱡﺑ ﹸﻜﻢ‪ ،‬ﹶﻓﻴ ﹸﻘﻮ ﹸﻟﻮﻥﹶ ‪ :‬ﹶﺃﻧ ﹶﹾﺖ ﹶﺭ ﱠﺑﻨﹶﺎ‪ ،‬ﹶﻓ ﹶﻼ ﹸﻳ ﹶﻜ ﱢﻠ ﹸﻤ ﹸﻪ ﺇﹺ ﱠﻻ ﹶ‬
‫ﺍﻷ ﹾﻧﺒﹺ ﹶﻴ ﹸﺎﺀ‪ ،‬ﹶﻓ ﹶﻴ ﹸﻘ ﹸ‬ ‫ﻮﺭﺗﹺ ﹺﻪ ﺍ ﱠﻟﺘﹺﻲ ﹶﺭ ﹶﺃ ﹾﻭ ﹸﻩ ﹶﺃ ﱠﻭ ﹶﻝ ﹶﻣ ﱠﺮ ﹴﺓ‪ ،‬ﹶﻓ ﹶﻴ ﹸﻘ ﹸ‬
‫ﹸﺻ ﹶ‬
‫ﹾ ﹶ‬
‫ﺎﻕ‪ ،‬ﹶﻓ ﹶﻴ ﹾﻜ ﹺﺸ ﹸﻒ ﹶﻋ ﹾﻦ ﹶﺳ ﹺﺎﻗ ﹺﻪ‪ ،‬ﹶﻓ ﹶﻴ ﹾﺴ ﹸﺠﺪﹸ ﹶﻟ ﹸﻪ ﹸﻛ ﱡﻞ ﹸﻣﺆﹾ ﹺﻣ ﹲﻦ‪.(٤)« ...‬‬ ‫ﻫﹶ ﹾﻞ ﹶﺑ ﹾﻴﻨ ﹸﹶﻜ ﹾﻢ ﹶﻭ ﹶﺑ ﹾﻴ ﹶﻨ ﹸﻪ ﺁ ﹶﻳ ﹲﺔ ﹶﺗ ﹾﻌ ﹺﺮ ﹸﻓﻮ ﹶﻧﻪﹸ؟ ﹶﻓ ﹶﻴ ﹸﻘﻮ ﹸﻟﻮﻥﹶ ‪ :‬ﱠ‬
‫ﺍﻟﺴ ﹸ‬

‫ﺃﻳﻀﺎ‪ ،‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪~﴿ :‬ﮯ¡‪] ﴾¥¤£¢‬ﺍﻷﻧﺒﻴﺎﺀ‪.[٩٩/‬‬

‫)‪ (١‬ﻭﻣﻤﺎ ﻳﺮ ﹼﺩ ﺫﻟﻚ ﹰ‬
‫)‪ (٢‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣ ﹼﺒﺎﻥ ﺍﻟ ﹸﺒﺴﺘﻲ‪ ،‬ﺣﻴﺚ ﹼﺃﻭﻝ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺻﺤﻴﺤﻪ )‪ (٥٠٢/١‬ﺑﺎﻟﻤﻮﺿﻊ‬
‫ﺍ ﹼﻟﺬﻱ ﹸﻳﻠﻘﻲ ﺍﷲ ﻓﻴﻪ ﺍﻟﻜ ﹼﻔﺎﺭ ﻓﻲ ﺍﻟﻨﺎﺭ ﻓﺘﻤﺘﻠﺊ ﺑﻬﻢ‪.‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺟﻤﺎﻋﺔ‪ ،‬ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ﻓﻲ ﻗﻄﻊ ﺣﺠﺞ ﺃﻫﻞ ﺍﻟﺘﻌﻄﻴﻞ )ﺹ‪.(١٦٢/‬‬
‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٢٩/٩‬ﺭﻗﻢ‪ .(٧٤٣٩/‬ﻭﺭﻭﺍﻳﺔ »ﺳﺎﻗﻪ« ﻫﻲ ﺭﻭﺍﻳﺔ ﺷﺎﺫﺓ ﻏﻴﺮ ﻣﺤﻔﻮﻇﺔ‬
‫ﻭﻗﺪ ﺭ ﹼﺩﻫﺎ ﺍﻟﺤﺎﻓﻆ ﺍﻹﺳﻤﺎﻋﻴﻠﻲ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻻ ﻳﻈ ﹼﻦ ﹶﺃ ﱠﻥ ﺍﷲ ﺫﻭ ﺃﻋﻀﺎﺀ ﻭﺟﻮﺍﺭﺡ ﻟـﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﻣﺸﺎﺑﻬﺔ‬
‫ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ«‪ .‬ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ‬
‫ﻭﺃﻗﺮﻩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﺑﺄﻛﻤﻠﻪ ﺭ ﹼﺩﻩ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻛﻤﺎ ﺳﻴﺄﺗﻲ‪.‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ« )‪ (٦٦٤/٨‬ﹼ‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٨٤‬‬

‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﻛ ﹼﻠﻬﺎ‪،‬‬
‫ﺭﺩ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ )ﺕ‪١٧٩/‬ﻫـ( ﺻﺎﺣﺐ ﺍﻟﻤﺬﻫﺐ ﻫﺬﻩ ﹼ‬ ‫ﻭﻗﺪ ﱠ‬
‫ﻭﻟﻢ ﹶﻳ ﹾﺮ ﹺﻭ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ ﻓﻲ »ﺍﻟﻤﻮﻃﺄ« ﺍ ﹼﻟﺬﻱ ﹸﻳ ﹶﻌﺪﱡ ﹼﺃﻭﻝ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﺗﺪﻭﻳﻨﹰﺎ‪ ،‬ﹼﺇﻻ ﻣﺎ ﻛﺎﻥ ﹺﻣﻦ‬
‫ﺇﻧﻜﺎﺭﺍ ﺷﺪﻳﺪﹰ ﺍ ﻋﻠﻰ ﹶﻣ ﹾﻦ‬ ‫ﹰ‬ ‫ﻚ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ)‪ ،(١‬ﻭﺃﻧﻜﺮ‬ ‫ﺍﻟﻤ ﹶﻠ ﹺ‬
‫ﺣﺪﻳﺚ ﺍﻟ ﹼﻨﺰﻭﻝ ﻭﻗﺪ ﱠﺃﻭﻟﻪ ﺑﻨﺰﻭﻝ ﹶ‬
‫ﺎﺩ ﺑﻮﺿﻌﻬﺎ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺬﻫﺒﻲ‪:‬‬ ‫ﻳﺮﻭﻳﻬﺎ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻟﺘﺤﺪﹼ ﺙ ﺑﻬﺎ‪ ،‬ﻭﺍﺗﹼﻬﻢ ﺃﺑﺎ ﺍﻟﺰﱢ ﹶﻧ ﹺ‬
‫ﻣﺎﻟﻜﺎ ﹶﻋ ﱠﻤ ﹾﻦ ﹶﺣﺪﱠ ﹶﺙ ﺑﺎﻟﺤﺪﻳﺚ‪ ،‬ﺍ ﹼﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪» :‬ﺇﹺﻥﱠ ﹶ‬
‫ﺍﷲ ﹶﺧ ﹶﻠ ﹶﻖ ﺁ ﹶﺩ ﹶﻡ ﹶﻋ ﹶﻠﻰ‬ ‫»ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺳﺄﻟﺖ ﹰ‬
‫ﺎﻗ ﹺﻪ«‪ ،‬ﻭﺃﻧﹼﻪ‪ » :‬ﹸﻳﺪﹾ ﹺﺧ ﹸﻞ ﹶﻳ ﹶﺪ ﹸﻩ ﹺﻓﻲ ﹶﺟ ﹶﻬ ﱠﻨ ﹶﻢ‬ ‫ﻮﺭﺗﹺ ﹺﻪ«‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﺍ ﹼﻟﺬﻱ ﺟﺎﺀ‪» :‬ﺇﹺﻥﱠ ﹶ‬
‫ﺍﷲ ﹶﻳ ﹾﻜ ﹺﺸ ﹸﻒ ﹶﻋ ﹾﻦ ﹶﺳ ﹺ‬ ‫ﹸﺻ ﹶ‬
‫ﺇﻧﻜﺎﺭﺍ ﺷﺪﻳﺪﹰ ﺍ‪ ،‬ﻭﻧﻬﻰ ﺃﻥ ﹸﻳ ﹶﺤﺪﱢ ﹶﺙ ﺑﻬﺎ ﺃﺣﺪﹲ )‪.(٣‬‬ ‫ﹰ‬ ‫ﹶﺣ ﱠﺘﻰ ﹸﻳ ﹾﺨ ﹺﺮ ﹶﺝ ﹶﻣ ﹾﻦ ﹶﺃ ﹶﺭﺍ ﹶﺩ«)‪ .(٢‬ﻓﺄﻧﻜﺮ ﻣﺎﻟﻚ ﺫﻟﻚ‬
‫ﺇﻥ ﹶﻧ ﹰ‬
‫ﺎﺳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺘﺤﺪﹼ ﺛﻮﻥ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻫﻮ؟ ﻗﻴﻞ‪ :‬ﺍﺑﻦ ﻋﺠﻼﻥ)‪ (٤‬ﻋﻦ ﺃﺑﻲ‬ ‫ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﹼ‬

‫ﻋﺒﺪ ﺍﻟﺒﺮ ﻓﻲ »ﺍﻟﺘﻤﻬﻴﺪ ﻟﹺﻤﺎ ﻓﻲ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﻭﺍﻷﺳﺎﻧﻴﺪ«‬

‫ﻧﻘﻞ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﹺ‬
‫ﹸ‬ ‫)‪ (١‬ﻛﻤﺎ ﹶ‬
‫ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺳﻴﺮ ﺃﻋﻼﻡ‬‫)‪ ،(١٤٣/٧‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻓﻲ »ﺷﺮﺡ ﻣﺴﻠﻢ« )‪ ،(٣٦/٦‬ﻭﺍﻟﺤﺎﻓﻆ ﹼ‬
‫ﺍﻟﻨﺒﻼﺀ« )‪.(١٠٥/٨‬‬
‫)‪ (٢‬ﻟﻢ ﺃﺟﺪ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻌﺘﺒﺮﺓ‪ ،‬ﻭﺍ ﹼﻟﺬﻱ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺃﻧﹼﻪ ﹸﻳﺪﺧﻞ ﻗﺪﻣﻪ ﻓﻲ‬
‫ﻣﺮ ﻣﻦ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺟﻤﺎﻋﺔ ﻓﻲ »ﺇﻳﻀﺎﺡ‬ ‫ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻗﺪ ﹶﺭ ﱠﺩ ﹸﻩ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﻛﻤﺎ ﹼ‬
‫ﻭﺃﻭﻟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ‬‫ﺍﻟﺪﻟﻴﻞ ﻓﻲ ﻗﻄﻊ ﺣﺠﺞ ﺃﻫﻞ ﺍﻟﺘﻌﻄﻴﻞ« )ﺹ‪ - (١٦٢/‬ﹼ‬
‫)‪ (٥٠٢/١‬ﺑﺎﻟﻤﻮﺿﻊ ﺍ ﹼﻟﺬﻱ ﹸﻳ ﹾﻠ ﹺﻘﻲ ﺍ ﹸ‬
‫ﷲ ﻓﻴﻪ ﺍﻟﻜ ﹼﻔﺎﺭ ﻓﻲ ﺍﻟﻨﺎﺭ ﻓﺘﻤﺘﻠﺊ ﺑﻬﻢ‪ ،‬ﻻ ﺃﻧﻪ ﹸﻳﺪﺧﻞ ﻗﺪﻣﻪ ﺗﻌﺎﻟﻰ‬
‫ﻛﺒﻴﺮﺍ‪.‬‬
‫ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﹰ‬
‫)‪ (٣‬ﻧ ﹾﹶﻬ ﹸﻲ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﺘﹼﺤﺪﻳﺚ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻟﺘﹼﺠﺴﻴﻢ ﻭﺍﻟﺘﹼﺸﺒﻴﻪ ﻳﺮﺟﻊ ﺇﻟﻰ ﺃﻧﹼﻬﺎ ﻣﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ؛ ﻭﻟﻴﺲ ﺃﻧﹼﻬﺎ ﺻﺤﻴﺤﺔ ﻭﻻ ﹸﻳ ﹶﺤﺪﱠ ﹸ‬
‫ﺙ ﺑﻬﺎ ﻣﻦ ﺑﺎﺏ )ﺣﺪﹼ ﺛﻮﺍ ﺍﻟﻨﺎﺱ ﺑﻤﺎ‬
‫ﻳﻌﻘﻠﻮﻥ(!!!‬
‫)‪ (٤‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺍﻟﻤﻐﻨﻲ ﻓﻲ ﺍﻟﻀﻌﻔﺎﺀ« )‪» :(٦١٣/٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﺠﻼﻥ ﺇﻣﺎﻡ ﻣﺸﻬﻮﺭ‬
‫ﹶﻭ ﱠﺛ ﹶﻘ ﹸﻪ ﺃﺣﻤﺪ ﻭﺍﺑﻦ ﻣﻌﻴﻦ‪ ،‬ﻭﺭﻭ￯ ﻋﻨﻪ ﺷﻌﺒﺔ ﻭﻣﺎﻟﻚ ﻭﻳﺤﻴﻰ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﻭﻏﻴﺮﻩ ﺃﻗﻮ￯ ﻣﻨﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺤﺎﻛﻢ‪:‬‬
‫ﺍﻟﺸﻮﺍﻫﺪ‪ ،‬ﻭﻗﺪ ﺗﻜ ﹼﻠﻢ ﺍﻟﻤﺘﺄﺧﺮﻭﻥ ﻣﻦ ﺃﺋﻤﺘﻨﺎ‬
‫ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺑﻪ ﺛﻼﺛﺔ ﻋﺸﺮ ﺣﺪﻳ ﹰﺜﺎ ﻛ ﹼﻠﻬﺎ ﻓﻲ ﹼ‬
‫ﻗﻠﺖ‪ :‬ﹶﻭ ﹶﻗ ﱠﻞ ﻣﺎ ﺭﻭ￯ ﻋﻨﻪ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻤﺬﻛﻮﺭﻭﻥ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻘ ﹼﻄﺎﻥ‪ :‬ﻛﺎﻥ ﻣﻀﻄﺮ ﹰﺑﺎ ﻓﻲ‬
‫ﻓﻲ ﺳﻮﺀ ﺣﻔﻈﻪ‪ .‬ﹸ‬
‫ﺙ ﻋﻦ ﺳﻌﻴﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻋﻦ ﺭﺟﻞ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪،‬‬ ‫ﺣﺪﻳﺚ ﻧﺎﻓﻊ‪ ،‬ﻭﻛﺎﻥ ﹸﻳ ﹶﺤﺪﱢ ﹸ‬
‫ﻗﻠﺖ ]ﺃﻱ ﺍﻟﺬﻫﺒﻲ[‪ :‬ﻭﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‬
‫ﻓﺎﺧﺘﻠﻂ ﻋﻠﻴﻪ ﻓﺠﻌﻠﻬﻤﺎ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ )‪ .(...‬ﹸ‬
‫»ﺍﻟﻀﻌﻔﺎﺀ« ﻟﻪ‪.«...‬‬
‫ﹼ‬
‫‪٨٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻭﺫﻛﺮ ﺃﺑﺎ ﺍﻟﺰﱢ ﻧﺎﺩ‪،‬‬

‫ﹶ‬ ‫ﺍﻟﺰﱢ ﻧﺎﺩ)‪ ،(١‬ﻗﺎﻝ‪ :‬ﻟﻢ ﻳﻜﻦ ﺍﺑﻦ ﻋﺠﻼﻥ ﻳﻌﺮﻑ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﻳﻜﻦ ﹶﻋﺎﻟﹺ ﹰ‬
‫ـﻤﺎ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﹶﻟﻢ ﻳﺰﻝ ﹰ‬
‫ﻋﺎﻣﻼ ﻟﻬﺆﻻﺀ)‪ (٢‬ﺣﺘﻰ ﻣﺎﺕ«)‪.(٣‬‬

‫‪ -١٠‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ‪ ،‬ﹶﻳﺠﻠﺲ ﻓﻲ ﻧﺎﺭ ﺟﻬ ﱠﻨﻢ‪ :‬ﺣﻴﺚ ﺭﻭﻭﺍ ﻋﻦ ﺻﻔﻮﺍﻥ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﹶﺳ ﹺﻤ ﹾﻌ ﹸﺖ ﺃﻳﻔﻊ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﻼﻋﻲ )ﺕ‪١٠٦/‬ﻫـ( ﻭﻫﻮ ﻳﻌﻆ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻝ‪» :‬ﺇﹺ ﱠﻥ ﻟﹺ ﹶ‬
‫ـﺠ ﹶﻬ ﱠﻨ ﹶﻢ ﹶﺳ ﹾﺒ ﹶﻊ‬ ‫)‪(٤‬‬

‫ﺍﻟﺮﺍﺑﹺ ﹶﻌ ﹺﺔ ﹺﻣ ﹾﻨ ﹸﻬ ﱠﻦ«)‪.(٥‬‬
‫ﷲ‪ ‬ﹺﻓﻲ ﱠ‬
‫ﺍﻁ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﱠﻦ‪ ،‬ﻭﹶ ﺍ ﹸ‬
‫ﺍﻟﺼ ﹶﺮ ﹸ‬ ‫ﹶﻗﻨ ﹺ‬
‫ﹶﺎﻃ ﹶﺮ‪ ،‬ﹶﻭ ﱢ‬

‫ﺃﻥ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬

‫‪ -١١‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﹶﻳﻤﺸﻲ ﻓﻲ ﺍﻷﺭﺽ‪ :‬ﺣﻴﺚ ﺭﻭﻭﺍ ﹼ‬
‫ﺽ‪ ،‬ﹶﻭ ﹶﺧ ﹶﻠ ﹾﺖ‬
‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻓﻲ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ » :‬ﹶﻓ ﹶﺄ ﹾﺻ ﹶﺒ ﹶﺢ ﹶﺭ ﱡﺑ ﹶﻚ ﹶﻳ ﹸﻄ ﹸ‬
‫ﻮﻑ ﹺﻓﻲ ﹶ‬
‫ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺍﻟﺒﹺ ﹶﻼ ﹸﺩ«)‪.(٦‬‬

‫ﻭﺑﻴﻨﻤﺎ ﹸﻳ ﹶﻀ ﱢﻌ ﹸﻒ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﻴﺮ ﻓﻲ »ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ« ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ‬

‫)‪ (١‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺫﻛﻮﺍﻥ‪ ،‬ﺃﺑﻮ ﺍﻟﺰﱢ ﻧﺎﺩ ﺍﻟﻤﺪﻧﻲ‪ ،‬ﻣﻮﻟﻰ ﺑﻨﻲ ﺃﻣﻴﺔ‪ ،‬ﻭﺫﻛﻮﺍﻥ ﻫﻮ ﺃﺧﻮ ﺃﺑﻲ ﻟﺆﻟﺆﺓ ﻗﺎﺗﻞ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﻟﺨﻄﺎﺏ‪] .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺍﻟﻜﺎﺷﻒ ﻓﻲ ﻣﻌﺮﻓﺔ ﻣﻦ ﻟﻪ ﺭﻭﺍﻳﺔ ﻓﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ )‪ .[(٥٤٩/١‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ‬
‫ﻣﻬﺪﻱ‬ ‫ﹶﺎﻥ ﺍ ﹾﺑﻦ ﹾ‬ ‫ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ ﻋﻨﻪ ﻓﻲ »ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻤﺘﺮﻭﻛﻮﻥ« )‪) (٩٣/٢‬ﺭﻗﻢ‪» :(١٨٦٩/‬ﻛ ﹶ‬
‫ﺍﻟﺤ ﹺﺪﻳﺚ‪ .‬ﹶﻭ ﹶﻗ ﹶﺎﻝ ﺍﻟﻨ ﹶﱠﺴ ﹺﺎﺋ ﱡﻲ‪ :‬ﹶﺿ ﹺﻌﻴﻒ‪ .‬ﹶﻭ ﹶﻗ ﹶﺎﻝ ﻳﺤﻴﻰ ﻭﺍﻟﺮﺍﺯﻱ‪:‬‬ ‫ﹶﻻ ﹸﻳﺤﺪﹼ ﺙ ﻋﹶﻨ ﹸﻪ‪ ،‬ﹶﻭ ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹾﺣﻤﺪ‪ :‬ﹸﻣ ﹾﻀ ﹶﻄﺮﺏ ﹶ‬
‫ﹶﻻ ﹸﻳ ﹾﺤﺘ ﱡﹶﺞ ﺑﹺ ﹺﻪ«‪ .‬ﻭﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ »ﺍﻟﻤﺠﺮﻭﺣﻴﻦ ﻣﻦ ﺍﻟﻤﺤﺪﺛﻴﻦ ﻭﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻤﺘﺮﻭﻛﻴﻦ« )‪(٥٦/٢‬‬
‫ﹶﺎﻥ ﹶﺫﻟﹺ ﹶﻚ ﹺﻣﻦ ﺳ ﹺ‬
‫ﻮﺀ ﹺﺣ ﹾﻔﻈﹺ ﹺﻪ ﹶﻭ ﹶﻛ ﹾﺜ ﹶﺮ ﹺﺓ‬ ‫ﹶﻦ ﺍﻷﹶ ﹾﺛ ﹶﺒﺎﺕ‪ ،‬ﹶﻭﻛ ﹶ‬ ‫ﹺ‬
‫ﺑﺎﻟﻤﻘﻠﻮﺑﺎﺕ ﻋ ﹺ‬ ‫ﹶﺎﻥ ﹺﻣ ﱠﻤﻦ ﻳﻨﹾ ﹶﻔﺮ ﹸﺩ‬
‫)ﺭﻗﻢ‪ ،(٥٩٥/‬ﻭﻗﺎﻝ ﻓﻴﻪ‪» :‬ﻛ ﹶ‬
‫ﹸ‬
‫ﹶﺧ ﹶﻄ ﹺﺌ ﹺﻪ‪.«...‬‬
‫)‪ (٢‬ﺃﻱ ﻟﺤﻜﺎﻡ ﻭﻭﻻﺓ ﺑﻨﻲ ﺃﻣﻴﺔ ﻭﻫﺬﺍ ﺟﺮﺡ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ ﻓﻲ »ﺍﻟﻀﻌﻔﺎﺀ‬
‫ﹶﺎﻥ ﹶﻣﺎﻟﹺﻚ ﹶﻻ ﻳﺮﺿﺎﻩ‬
‫ﻭﺍﻟﻤﺘﺮﻭﻛﻮﻥ« )‪) (١٢١/٢‬ﺭﻗﻢ‪ » :(٢٠١٦/‬ﹶﻗ ﹶﺎﻝ ﺭﺑﻴ ﹶﻌﺔ‪ :‬ﹶﻟ ﹾﻴ ﹶﺲ ﺑﹺﺜﹺ ﹶﻘ ﹴﺔ ﹶﻭ ﹶﻻ ﹶﺭ ﹺﺿ ﱟﻲ‪ .‬ﹶﻭﻛ ﹶ‬
‫ﹶﻭﺇﹺﻥ ﻛ ﹶ‬
‫ﹶﺎﻥ ﻗﺪ ﹶﺣﺪﱠ ﹶ‬
‫ﺙ ﻋﹶﻨ ﹸﻪ«‪.‬‬
‫)‪ (٣‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ) ‪.(١٠٥ – ١٠٤/٨‬‬
‫)‪ (٤‬ﺃﻳﻔﻊ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﻼﻋﻲ ﺍﻟﺸﺎﻣﻲ ﺍﻟﺤﻤﺼﻲ‪ ،‬ﺗﺎﺑﻌﻲ ﺻﻐﻴﺮ‪ ،‬ﻻ ﻳﺼﺢ ﻟﻪ ﺳﻤﺎﻉ ﻣﻦ ﺻﺤﺎﺑﻲ‪ .‬ﺍﻧﻈﺮ‪:‬‬
‫ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﺍﻹﺻﺎﺑﺔ ﻓﻲ ﺗﻤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )‪.(٢٦٢/١‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ‪ ،‬ﺍﻟﺴﻨﺔ ) ﺹ‪) (٥٢٦/‬ﺭﻗﻢ‪.(١٢٠٨/‬‬
‫)‪ (٦‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ ﻓﻲ »ﺍﻟﺴﻨﺔ« )‪) (٢٨٧/١‬ﺭﻗﻢ‪ ،(٦٣٦/‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ »ﺍﻟﺴﻨﺔ« )ﺹ‪/‬‬
‫‪) (٤٨٦‬ﺭﻗﻢ‪.(١١٢٠/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٨٦‬‬

‫ﹴ‬
‫ﻟﻀﻌﻒ ﻓﻲ‬ ‫ﺍﻟﻤﻜﺬﻭﺏ ﻟﻐﺮﺍﺑﺔ ﻣﺘﻨﻪ ﻭﺷﺪﹼ ﺓ ﻧﻜﺎﺭﺗﻪ)‪ ،(١‬ﻭﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‬
‫ﺑﺼﺤﺔ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻜﺬﻭﺏ ﻭﻳﻌﺪﹼ ﻩ ﺣﺪﻳ ﹰﺜﺎ ﹰ‬
‫ﺟﻠﻴﻼ‬ ‫ﺳﻨﺪﻩ)‪ ،(٢‬ﻧﺠﺪﹸ ﺍﺑﻦ ﹼﻗﻴﻢ ﺍﻟﺠﻮﺯ ﹼﻳﺔ ﻳﺤﻜﻢ ﹼ‬
‫ﻛﺒﻴﺮﺍ ﻗﺎﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﹸﻣ ﹶﻌ ﱢﻠ ﹰﻘﺎ ﻋﻠﻴﻪ‪:‬‬
‫ﹰ‬
‫ﻛﺒﻴﺮ‪ ،‬ﹸﺗﻨﺎﺩﻱ ﺟﻼﻟﺘﻪ ﻭﻓﺨﺎﻣ ﹸﺘﻪ ﻭﻋﻈﻤ ﹸﺘﻪ ﻋﻠﻰ ﹶﺃ ﱠﻧ ﹸﻪ ﻗﺪ ﺧﺮﺝ ﹺﻣﻦ ﻣﺸﻜﺎﺓ‬ ‫ﹲ‬
‫ﺟﻠﻴﻞ ﹲ‬ ‫ﹲ‬
‫ﺣﺪﻳﺚ‬ ‫»ﻫﺬﺍ‬
‫ﺍﻟ ﱡﻨ ﹸﺒ ﱠﻮ ﹺﺓ«)‪.(٣‬‬

‫ﺃﻗﻮﻝ‪ :‬ﺑﻞ ﹸﺗﻨﺎﺩﻱ ﻧﻜﺎﺭﺗﻪ ﻭﺷﻨﺎﻋﺘﻪ ﻭﺑﺸﺎﻋﺘﻪ ﻋﻠﻰ ﺃﻧﹼﻪ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﺘﻲ‬
‫ﻭﺻﻠﺖ ﻟﺤﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﻗﺒﻞ ﻋﻠﻤﺎﺀ ﻭﺃﺣﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ ﺍ ﹼﻟﺬﻳﻦ ﺗﻈﺎﻫﺮﻭﺍ ﺑﺎﻹﺳﻼﻡ؛ ﺃﻣﺎ‬
‫ﻋﻘﻴﺪ ﹸﺓ ﺍﻹﺳﻼﻡ ﻭﻣﺸﻜﺎﺓ ﺍﻟ ﱡﻨ ﹸﺒ ﱠﻮﺓ ﹺ ﹶﻓ ﹸﺘ ﹶﺠ ﱡﻞ ﻋﻦ ﻫﺬﺍ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﺍﻟﺼﺮﻳﺢ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬

‫‪ -١٢‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﺟﺴﻢ ﹸﻳﺜﻘﻞ ﻋﻠﻰ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ‪ :‬ﺣﻴﺚ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ‬
‫ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﷲ ﹸﻳ ﹶﺮ￯ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ‬
‫ﹼ‬
‫)‪(٤‬‬
‫ﺍﻟﻌﺜﻴﻤﻴﻦ‪» :‬ﻭﺃﻣﺎ ﺃﺩ ﹼﻟﺔ ﻧﻔﺎﺓ ﺍﻟﺮﺅﻳﺔ‬
‫ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ‪ :‬ﺃﻧﹼﻪ ﺇﹺﻥ ﻛﺎﻥ ﻳﻠﺰﻡ‬
‫ﻣﻤﺘﻨﻊ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻷﻧﻪ ﻳﺴﺘﻠﺰﻡ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﻤﺜﻴﻞ‪ .‬ﹼ‬
‫ﹲ‬ ‫ﻭﺍﻟﺠﺴﻢ‬
‫ﹸ‬
‫ﻳﻜﻮﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ ﻓﻠﻴﻜﻦ ﺫﻟﻚ‪ ،‬ﻟﻜ ﹼﻨﻨﺎ ﻧﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﺃﻧﻪ ﻻ ﹸﻳﻤﺎﺛﻞ ﺃﺟﺴﺎﻡ‬
‫ﹶ‬ ‫ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ‬
‫ﺍﻟﻤﺨﻠﻮﻗﻴﻦ«)‪.(٥‬‬

‫ﻭﺑﻜﻼﻣﻪ ﻫﺬﺍ‪ ،‬ﹸﻳﺜﺒﺖ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ ﺑﺸﻜﻞ ﻭﺍﺿﺢ ﻭﺻﺮﻳﺢ ﺍﻟﺠﺴﻢ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺇﻻ‬
‫ﺃﻧﹼﻪ ﹼﻗﻴﺪ ﺫﻟﻚ ﺑﺄﻧﻪ ﻻ ﹸﻳﻤﺎﺛﻞ ﺃﺟﺴﺎﻡ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺟﺴﻢ ﺍﻟﻔﻴﻞ ﻻ ﹸﻳﻤﺎﺛﻞ ﺟﺴﻢ ﺍﻟ ﹼﻨﻤﻠﺔ‬

‫)‪ (١‬ﺍﺑﻦ ﻛﺜﻴﺮ‪ ،‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(٨٢/٥‬‬

‫ﺍﻟﺴﻨ ﹺﱠﺔ ﻻﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ )‪.(٣٤٣/١‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‪ ،‬ﻇﻼﻝ ﺍﻟﺠﻨﹼﺔ ﻓﻲ ﺗﺨﺮﻳﺞ ﱡ‬
‫)‪ (٣‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ ﻓﻲ ﻫﺪﻱ ﺧﻴﺮ ﺍﻟﻌﺒﺎﺩ )‪.(٦٧٧/٣‬‬
‫ﺍﻟﺴﻨ ﹺﱠﺔ ﻛﻤﺠﺎﻫﺪ )ﺕ‪١٠٤/‬ﻫـ( ﻭﺃﺑﻲ‬ ‫ﻭﺑﻌﺾ ﹺ‬
‫ﺃﻫﻞ ﱡ‬ ‫ﹸ‬ ‫)‪ (٤‬ﺃﻱ ﻧﹸﻔﺎﺓ ﺭﺅﻳﺔ ﺍﷲ ﻓﻲ ﺍﻵﺧﺮﺓ ﻭﻫﻢ ﺍﻟﻤﻌﺘﺰﻟﺔ‬
‫ﺍﻟﺴﻤﺎﻥ )ﺕ‪١٠١/‬ﻫـ( ]ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ »ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯« )‪ (٣٤/٢٠‬ﻭﻋﺪﹼ ﻩ‬ ‫ﺻﺎﻟﺢ ﹼ‬
‫ﺍﻟﺮﺅﻳﺔ ﻭﻟﻜﻦ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴﻨﱠﺔ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ‪ ،‬ﻓﻘﺪ ﺃﺛﺒﺘﻮﺍ ﹼ‬
‫ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻤﻐﻔﻮﺭﺓ[؛ ﺃ ﹼﻣﺎ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﺴﻠﺒ ﹼﻴﺔ ﻣﻦ ﺗﺠﺴﻴﻢ‪ ،‬ﻭﺗﺤﺪﻳﺪ ﺟﻬﺔ‪ ،‬ﻭﺻﻮﺭﺓ‪ ،‬ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ‬ ‫ﺩﻭﻥ ﻟﻮﺍﺯﻣﻬﺎ ﹼ‬
‫ﺍﻟﻤﺎﺗﺮﻳﺪﻱ‪ ،‬ﺍﻟﺘﻮﺣﻴﺪ )ﺹ‪.(٨٥/‬‬
‫)‪ (٥‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪.(٤٥٨/‬‬
‫‪٨٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﺟﺴﻢ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪،‬‬
‫ﹶ‬ ‫ﻓﺈﻥ ﹺﺟ ﹾﺴ ﹶﻢ ﺍﷲﹺ – ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ – ﻻ ﹸﻳﻤﺎﺛﻞ‬
‫ﻭﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻜﺬﺍ‪ ،..‬ﹼ‬
‫ﻛﺒﻴﺮﺍ‪.‬‬
‫ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﹰ‬

‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹶﻦ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ ﹶﻭ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻟ ﹸﻴﺜ ﹺﹾﻘ ﹸﻞ ﹶﻋ ﹶﻠﻰ‬

‫ﻭﺭﻭﻭﺍ‪ :‬ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪» :‬ﺇﹺ ﱠﻥ ﱠ‬
‫)‪(١‬‬

‫ﻒ ﹶﻋ ﹾﻦ ﹶﺣ ﹶﻤ ﹶﻠ ﹺﺔ‬ ‫ﻮﻥ ﹶﺧ ﱠﻔ ﹶ‬ ‫ﺍﻟﻤ ﹶﺴ ﱢﺒ ﹸﺤ ﹶ‬ ‫ﻮﻥ ﹶﺣ ﱠﺘﻰ ﺇﹺ ﹶﺫﺍ ﹶﻗ ﹶﺎﻡ ﹸ‬ ‫ﺵ ﹺﻣ ﹾﻦ ﹶﺃ ﱠﻭ ﹺﻝ ﺍﻟ ﱠﻨ ﹶﻬﺎ ﹺﺭ ﺇﹺ ﹶﺫﺍ ﹶﻗ ﹶﺎﻡ ﹸ‬
‫ﺍﻟﻤﺸﹾ ﹺﺮ ﹸﻛ ﹶ‬ ‫ﹶﺣ ﹶﻤ ﹶﻠ ﹺﺔ ﹶ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺵ«)‪.(٢‬‬ ‫ﹶ‬

‫ﻭﺭﻭﻭﺍ‪ :‬ﻋﻦ ﻋﻜﺮﻣﺔ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ÁÀ¿﴿ :‬ﹸ‬

‫]ﺍﻟﻤ ﱠﺰ ﱢﻣﻞ‪ .[١٨/‬ﻗﺎﻝ‪:‬‬ ‫)‪(٣‬‬

‫»ﻣ ﹾﺜ ﹶﻘ ﹶﻠ ﹲﺔ ﺑﹺ ﹺﻪ«)‪.(٤‬‬
‫ﹸ‬

‫ﺃﻥ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬ ‫‪ -١٣‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﹸﻳﻼﻣﺲ ﺧﻠﻘﻪ‪ :‬ﺣﻴﺚ ﺭﻭﻭﺍ ﱠ‬
‫»ﺃ ﹶﺗﺎﻧﹺﻲ ﹶﺭ ﱢﺑﻲ ﹺﻓﻲ ﹶﺃ ﹾﺣ ﹶﺴ ﹺﻦ ﹸﺻ ﹶ‬
‫ﻮﺭ ﹴﺓ‪ ،‬ﹶﻓ ﹶﻮ ﹶﺿ ﹶﻊ ﹶﻛ ﱠﻔ ﹾﻴ ﹺﻪ ﹶﺑ ﹾﻴ ﹶﻦ ﹶﻛﺘﹺ ﹺﻔﻲ ﹶﻓ ﹶﻮ ﹶﺟﺪﹾ ﹸﺕ ﹶﺑ ﹾﺮﺩﹶﻫﹶ ﺎ ﹶﺑ ﹾﻴ ﹶﻦ‬ ‫ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﹶ‬
‫ﹶﺛﺪﹾ ﹶﻳ ﹾﻲ‪.(٥)« ...‬‬

‫)‪ (١‬ﻫﻮ ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ ﺑﻦ ﺃﺑﻲ ﻛﺮﺏ ﺍﻟﻜﻼﻋﻲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺗﺎﺑﻌﻲ‪ .‬ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺇﻗﺎﻣﺘﻪ ﻓﻲ‬
‫ﺍﻟﺼﻔﺪﻱ‪ ،‬ﺍﻟﻮﺍﻓﻲ ﺑﺎﻟﻮﻓﻴﺎﺕ‬ ‫ﺣﻤﺺ ﹼ‬
‫ﺑﺎﻟﺸﺎﻡ ﻭﻛﺎﻥ ﻳﺘﻮﻟﻰ ﺷﺮﻃﺔ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ .‬ﺍﻧﻈﺮ ﺗﺮﺟﻤﺘﻪ‪ :‬ﹼ‬
‫)‪.(١٥٩/١٣‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ‪ ،‬ﺍﻟﺴﻨﺔ )ﺹ‪.(٤٥٥/‬‬
‫)‪ (٣‬ﻋﻜﺮﻣﺔ ﻛﺎﻥ ﻳﺮ￯ ﺭﺃﻱ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻭﺍﻟﺨﻮﺍﺭﺝ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻬﺬﺍ ﺍﻟﺘﹼﺠﺴﻴﻢ!!‬
‫)‪ (٤‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ »ﺍﻟﺴﻨﺔ« )ﺹ‪.(٤٥٧/‬‬
‫)‪ (٥‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﺃﻭﺭﺩﻩ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ »ﺍﻟﻌﻠﻞ ﺍﻟﻤﺘﻨﺎﻫﻴﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﻫﻴﺔ«‬
‫)‪ (٣٤/١‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪» :‬ﺃﺻﻞ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻭﻃﺮﻗﻪ ﻣﻀﻄﺮﺑﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪ :‬ﹼ‬
‫ﻛﻞ ﺃﺳﺎﻧﻴﺪﻩ ﻣﻀﻄﺮﺑﺔ‬
‫ﻟﻴﺲ ﻓﻴﻬﺎ ﺻﺤﻴﺢ«‪ .‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٣٦٨/١‬ﺭﻗﻢ‪ (٣٤٨٤/‬ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ‬
‫ﺍﻷﺭﻧﺎﺅﻭﻁ‪» :‬ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ )‪ ،(...‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )ﺹ‪» :(٣٠٠/‬ﻭﻗﺪ‬
‫ﹸﺭ ﹺﻭ ﹶﻱ ﻣﻦ ﺃﻭﺟﻪ ﹸﺃ ﹶﺧﺮ‪ ،‬ﻭﻛ ﹼﻠﻬﺎ ﺿﻌﻴﻒ«‪ .‬ﺛﻢ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ￯ ﻓﻲ ﺍﻟﺒﺎﺏ‬
‫ﻋﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻋ ﹼﻠﻠﻬﺎ‪ ،‬ﺛﻢ ﻗﺎﻝ‪» :‬ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛ ﹼﻠﻬﺎ ﺗﺪﻭﺭ ﻋﻠﻰ ﹼ‬
‫ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻤﺠﺎﻫﻴﻞ«‪.‬‬
‫ﻭﻗﺪ ﺃﺟﺎﺩ ﻭﺃﻓﺎﺩ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٨٨‬‬

‫»ﻭ ﹶﻭﻟﹺ ﹶﻲ ﺧﻠﻖﹶ ﺁ ﹶﺩ ﹶﻡ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ ﹶﻣ ﹺﺴ ﹰ‬

‫ﻴﺴﺎ«)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﺜﻤﺎﻥ ﺍﻟﺪﹼ ﺍﺭﻣﻲ‪ :‬ﹶ‬

‫ﻭﺭﻭﻭﺍ ﹰ‬
‫ﺃﻳﻀﺎ‪ :‬ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﻴﺮ)‪ (٢‬ﻓﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ÅÄÃÂ﴿ :‬ﺹ‪.[٢٥/‬‬
‫ﺍﻟﺮﺏ‪ ‬ﻟﺪﺍﻭﺩ‪ :‬ﺃﺩﻧﻪ ﺣ ﹼﺘﻰ ﻳﻀﻊ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﻀﻪ«)‪.(٣‬‬
‫ﻗﺎﻝ‪» :‬ﻳﻘﻮﻝ ﹼ‬

‫ﺣﻜﻴﺖ‬
‫ﹶ‬ ‫ﻗﻠﺖ ﻷﺑﻲ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﻣﺸﻘﻲ)‪ :(٤‬ﺑﻠﻐﻨﺎ ﹶﺃ ﱠﻧ ﹶﻚ‬ ‫ﺍﻟﺒﺰﺍﺭ‪ ،‬ﹸ‬
‫ﻭﻋﻦ ﺃﺑﻲ ﺇﺳﺤﺎﻕ ﺑﻦ ﺷﺎﻗﻼ ﹼ‬
‫ﺍﻟﺨ ﹶﺒ ﹺﺮ‪» :‬ﻭﺿﻊ ﻳﺪﻩ ﺑﻴﻦ‬ ‫ﻓﻀﻴﻠﺔ ﺍﻟﺮﺳﻮﻝ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﻟﻴﻠﺔ ﺍﻟﻤﻌﺮﺍﺝ‪ ،‬ﻭﻗﻮﻟﻪ ﻓﻲ ﹶ‬
‫ﻭﻧﻴﺔ ﻷ ﱠﻧﻪ ﹸﺃﺭﻳﺪ ﻣ ﹼﻨﻲ ﺭﻭﺍﻳﺘﻪ‪،‬‬ ‫ﻛﺘﻔﻲ ﻓﻮﺟﺪﺕ ﺑﺮﺩﻫﺎ« ﻭﺫﻛﺮ ﺍﻟﺤﺪﻳﺚ‪ .‬ﻓﻘﺎﻝ ﻟﻲ‪» :‬ﻫﺬﺍ ﺇﻳﻤﺎﻥ ﹼ‬
‫ـﻤﺎ‬ ‫ﻓﻘﻠﺖ ﻟﻪ‪» :‬ﻭﻛﺬﺍ ﺗﻘﻮﻝ ﻓﻲ ﺁﺩﻡ ﹶﻟ ﱠ‬ ‫ﹸ‬ ‫ﻭﻟﻪ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﻏﻴﺮ ﺍﻟﻈﺎﻫﺮ«‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻧﺎ ﻻ ﺃﻗﻮﻝ ﹶﻣ ﱠﺴ ﹸﻪ‪.‬‬
‫»ﺳ ﱠﻮ ﹾﻳ ﹶﺖ ﹶﺑ ﹾﻴ ﹶﻦ ﺁ ﹶﺩ ﹶﻡ‬ ‫ﺍﷲ‪ ‬ﹶﻻ ﹶﻳ ﹶﻤﺲ ﹶ‬
‫ﺍﻷ ﹾﺷ ﹶﻴﺎ ﹶﺀ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﹶ‬ ‫ﺧﻠﻘﻪ ﺑﻴﺪﻩ؟«‪ .‬ﻗﺎﻝ‪ :‬ﻛﺬﺍ ﺃﻗﻮﻝ‪ ،‬ﺇﹺ ﱠﻥ ﹶ‬
‫ﱡ‬
‫ﹶﻭ ﹺﺳ ﹶﻮﺍ ﹸﻩ ﹶﻓ ﹶﺄ ﹾﺳ ﹶﻘ ﹾﻄ ﹶﺖ ﹶﻓ ﹺﻀﻴ ﹶﻠﺘ ﹸﹶﻪ‪.(٥)« ...‬‬

‫ﺟﺎﻟﺲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﹶﻭ ﹸﻣ ﱠﺘ ﹺﻜ ﹲﺊ ﻋﻠﻰ ﹶﻇ ﹾﻬ ﹺﺮ ﹺﻩ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻳﻜﺘﺐ ﻋﻠﻰ‬

‫ﹲ‬ ‫‪ -١٤‬ﻭﺃﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ‬
‫ﺍﻷﻟﻮﺍﺡ‪ :‬ﹶﺣﻴﺚ ﹶﺭ ﹶﻭ ﹾﻭﺍ‪ :‬ﻋﻦ ﺃﺑﻲ ﻋﻄﺎﻑ ﻋﻤﺮﺍﻥ ﺑﻦ ﻋﻄﺎﻑ ﺍﻷﺯﺩﻱ )ﺕ‪١٣٠/‬ﻫـ( ﻗﻮﻟﻪ‪:‬‬ ‫ﹺ‬
‫ﺍﻟﺼ ﹾﺨ ﹶﺮ ﹺﺓ ﹺﻓﻲ ﹶﺃ ﹾﻟ ﹶﻮ ﹴ‬
‫ﺍﺡ ﹺﻣ ﹾﻦ ﹸﺩ ﱟﺭ ﹶﻓ ﹸﺴ ﹺﻤ ﹶﻊ‬ ‫ﻮﺳﻰ‪ ‬ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ ﹶﻭ ﹸﻫ ﹶﻮ ﹸﻣ ﹾﺴﻨﹺﺪﹲ ﹶﻇ ﹾﻬ ﹶﺮ ﹸﻩ ﺇﹺ ﹶﻟﻰ ﱠ‬ ‫ﷲ ﺍﻟ ﱠﺘ ﹾﻮ ﹶﺭﺍ ﹶﺓ ﻟﹺ ﹸ‬
‫ـﻤ ﹶ‬ ‫ﹶﺐ ﺍ ﹸ‬ ‫ﹶ‬
‫»ﻛﺘ ﹶ‬
‫ﺎﺏ«)‪.(٦‬‬ ‫ﺲ ﹶﺑ ﹾﻴﻨ ﹸﹶﻪ ﹶﻭ ﹶﺑ ﹾﻴﻨ ﹸﹶﻪ ﺇﹺ ﱠﻻ ﹺ‬
‫ﺍﻟﺤ ﹶﺠ ﹸ‬ ‫ﻳﻒ ﺍﻟ ﹶﻘ ﹶﻠ ﹺﻢ ﹶﻟ ﹾﻴ ﹶ‬
‫ﹶﺻ ﹺﺮ ﹸ‬

‫)‪ (١‬ﺍﻟﺪﺭﺍﻣﻲ‪ ،‬ﻧﻘﺾ ﺍﻟﺪﺍﺭﻣﻲ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺴﻲ )‪.(٢٣٠/١‬‬

‫)‪ (٢‬ﻫﻮ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﻴﺮ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻷﺻﺒﺤﻲ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ) ‪.(٧١/٧‬‬
‫ﺍﻟﺴﻨﱠ ﹸﺔ )ﺹ‪.(٥٠٧/‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ‪ ،‬ﱡ‬
‫)‪ (٤‬ﻫﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﺍﻟﺠﻮﻥ ﺍﻟﻌﻨﺴﻲ‪ ،‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺪﺍﺭﺍﻧﻲ‪ .‬ﻛﺎﻥ ﺃﺑﻮ‬
‫ﻳﺤﺘﺞ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺿﻌﻴﻒ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫ﹼ‬ ‫ﺣﺎﺗﻢ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻭﻻ‬
‫)‪.(١٨٩/٦‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ‪ ،‬ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ )‪.(١٢٩ – ١٢٨/٢‬‬
‫»ﺍﻟﺴﻨ ﹺﱠﺔ« )ﺹ‪) (٢٩٤/‬ﺭﻗﻢ‪ ،(٥٦٨/‬ﻗﺎﻝ ﺍﻟﻤﺤﻘﻖ ﻣﺤﻤﺪ ﺍﻟﻘﺤﻄﺎﻧﻲ‪:‬‬ ‫)‪ (٦‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫»ﻫﺬﺍ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﻤﻘﻄﻮﻉ ﺑﺒﻄﻼﻧﻬﺎ‪ ،‬ﹸﺛ ﱠﻢ ﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺭﺟﻞ ﻣﺠﻬﻮﻝ‪ .‬ﻭﻗﺪ ﺃﻏﻨﺎﻧﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻓﻲ ﻣﻮﺿﻮﻉ ﺻﻔﺎﺗﻪ ﺑﻤﺎ ﻭﺭﺩ ﻓﻲ ﻛﺘﺎﺑﻪ ﻭﺻﺤﻴﺢ ﹸﺳﻨ ﹺﱠﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﻜﺎﻥ ﹶﺣ ﹺﺮﻳﺎ ﺑﺎﻟﻤﺼﻨﻒ‪ ‬ﹶﺃ ﱠﻻ ﹸﻳﻮﺭﺩ‬
‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻗﺎﻭﻳﻞ ﺍﻟﺒﺎﻃﻠﺔ ﻓﻲ ﻛﺘﺎﺏ ﹺﻣﻦ ﻛﹸﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ‪.«...‬‬
‫‪٨٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻭﺟﺎﺀ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ ...» :‬ﻓﻘﺎﻝ ﺁﺩﻡ‪ :‬ﹶﻳﺎ‬
‫ﹶ‬
‫ﺍﺻﻄﻔﺎﻙ ﺍﷲ ﺑﹺﻜﻼﻣﻪ‪ ،‬ﹶﻭ ﹶﺧ ﱠﻂ ﻟﻚ ﺑﻴﺪﻩ«)‪.(١‬‬ ‫ﻣﻮﺳﻰ‪،‬‬

‫»ﺍﻟﺠ ﹾﻬ ﹺﻤ ﱠﻴ ﹸﺔ ﹸﻛ ﱠﻔ ﹲﺎﺭ)‪ ،(٣‬ﹶﺑ ﱢﻠ ﹸﻐﻮﺍ ﻧﹺ ﹶﺴﺎ ﹶﺀ ﹸﻫ ﹾﻢ ﹶﺃ ﱠﻧ ﹸﻬ ﱠﻦ ﹶﻃ ﹶﻮﺍﻟﹺ ﹸﻖ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻬ ﱠﻦ ﹶﻻ‬

‫ﻭﺭﻭﻭﺍ‪ :‬ﻋﻦ ﺧﺎﺭﺟﺔ)‪ (٢‬ﻳﻘﻮﻝ‪ :‬ﹶ‬
‫ـﻼ‪HGFE﴿ :‬‬ ‫ﺎﻫ ﹾﻢ‪ ،‬ﹶﻭ ﹶﻻ ﺗﹶﺸﹾ ﹶﻬﺪﹸ ﻭﺍ ﹶﺟﻨﹶﺎﺋﹺﺰﹶ ﹸﻫ ﹾﻢ‪ ،‬ﹸﺛ ﱠﻢ ﹶﺗ ﹶ‬ ‫ﺍﺟ ﹺﻬ ﱠﻦ‪ ،‬ﹶﻻ ﹶﺗ ﹸﻌ ﹸ‬
‫ﻮﺩﻭﺍ ﹶﻣ ﹾﺮ ﹶﺿ ﹸ‬ ‫ـﺤ ﹺﻠ ﹾﻠ ﹶﻦ ﹶ‬
‫ﻷﺯﹾ ﹶﻭ ﹺ‬ ‫ﹶﻳ ﹾ‬
‫‪ ﴾KJI‬ﺇﹺ ﹶﻟـﻰ ﹶﻗ ﹾﻮﻟﹺ ﹺﻪ ﺗﻌﺎﻟـﻰ‪] ﴾\[ZY﴿ :‬ﻃﻪ‪ ،[٥/‬ﹶﻭ ﹶﻫ ﹾﻞ ﹶﻳ ﹸﻜ ﹸ‬
‫ﻮﻥ‬
‫ﻮﺱ«)‪.(٤‬‬ ‫ﺍﻻ ﹾﺳﺘﹺ ﹶﻮ ﹸﺍﺀ ﺇﹺ ﱠﻻ ﺑﹺ ﹸﺠ ﹸﻠ ﹴ‬
‫ﹺ‬

‫ﻣﺠﺴﻤﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﺍﻋﺘﻘﺎﺩﻫﻢ‬

‫ﹼ‬ ‫ﻭﻗﺪ ﺭ ﹼﺩ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻋﻠﻰ‬
‫ﺿﻌﻒ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻨﺴﻮﺏ ﻟﻠﺪﺍﺭﻗﻄﻨﻲ‪» :‬ﻭﻻ ﹸﺗﻨﻜﺮﻭﺍ‬
‫ﺑﺠﻠﻮﺱ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺪ ﺃﻥ ﹼ‬
‫ﺃﻧﹼﻪ ﻗﺎﻋﺪﹸ ﻭﻻ ﹸﺗﻨﻜﺮﻭﺍ ﺃﻧﻪ ﹸﻳﻘﻌﺪﻩ« ﻣﺎ ﻧﺼﻪ‪» :‬ﻭﺃ ﹼﻣﺎ ﻗﻌﻮﺩﻩ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻠﻴﺲ ﻓﻴﻪ ﺣﺪﻳﺚ‬
‫ﻳﺼﺢ‪ ،‬ﻭﻻ ﺗﻼﺯﻡ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻴﻪ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ«)‪.(٥‬‬
‫ﹼ‬

‫ﺍﻟﺮﻭﺍﻳﺔ ﻣﻌ ﹼﻠﻘﺔ ﻓﻲ »ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ« ﻛﻤﺎ ﻧﻘﻞ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« )‪(٥٠٦/١١‬‬ ‫)‪ (١‬ﻫﺬﻩ ﹼ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﹸﺧﺮ￯ ﺩﻭﻥ ﺫﻛﺮ ﺍﻟﻴﺪ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ‬ ‫ﻋﻦ ﺑﻌﺾ ﻣﻦ ﺍ ﹼﺩﻋﻰ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﹼ‬
‫ﷲ ﺑﹺﻜ ﹶﹶﻼ ﹺﻣﻪﹺ‬ ‫ﹺ‬
‫ﻮﺳﻰ ﺍ ﹾﺻ ﹶﻄ ﹶﻔﺎﻙ ﺍ ﹸ‬ ‫ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« )‪ » :(٥٠٨/١١‬ﹶﻗ ﹾﻮ ﹸﻟ ﹸﻪ‪ » :‬ﹶﻓ ﹶﻘ ﹶﺎﻝ ﹶﻟ ﹸﻪ ﺁ ﹶﺩﻡ‪ :‬ﹶﻳﺎ ﹸﻣ ﹶ‬
‫ﺍﺻ ﹶﻄ ﹶﻔﺎﻙ ﹶﻋ ﹶﻠﻰ‬ ‫ﺎﻙ ﺍ ﹸ ﹺ‬ ‫ﻮﺳﻰ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﺃ ﹾﻋ ﹶﻄ ﹶ‬ ‫ﹶﻭ ﹶﺧ ﱠﻂ ﹶﻟﻚ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ«‪ .‬ﻓﹺﻲ ﹺﺭ ﹶﻭﺍ ﹶﻳﺔ ﺍﻷﹶﻋ ﹶﹾﺮﺝ‪ :‬ﹶ‬
‫ﷲ ﻋ ﹾﻠ ﹶﻢ ﻛ ﱢﹸﻞ ﹶﺷ ﹾﻲﺀ ﹶﻭ ﹾ‬ ‫ﹾﺖ ﹸﻣ ﹶ‬ ‫»ﺃﻧ ﹶ‬
‫ﻆ‪» :‬ﺍﹺ ﹾﺻ ﹶﻄ ﹶﻔﺎ ﹸﻩ ﹶﻭ ﹶﺃ ﹾﻋ ﹶﻄﺎ ﹸﻩ«‪ .‬ﹶﻭﺯﹶ ﺍ ﹶﺩ ﻓﹺﻲ ﹺﺭ ﹶﻭﺍ ﹶﻳﺔ ﹶﻳ ﹺﺰﻳﺪ ﹾﺑﻦ‬‫ﺍﻟﻨﱠﺎﺱ ﺑﹺ ﹺﺮﺳﺎ ﹶﻟﺘﹺ ﹺﻪ«‪ .‬ﻭﻓﹺﻲ ﹺﺭﻭﺍﻳﺔ ﻫﻤﺎﻡ ﻧﹶﺤﻮﻩ ﹶﻟ ﹺﻜﻦ ﺑﹺ ﹶﻠ ﹾﻔ ﹺ‬
‫ﹾ‬ ‫ﹾ‬ ‫ﹶ ﹶ ﹶ ﱠ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﺎﻥ ﻛ ﱢﹸﻞ ﹶﺷ ﹾﻲﺀ«‪ .‬ﹶﻭﻓﻲ ﹺﺭ ﹶﻭﺍ ﹶﻳﺔ ﺍ ﹾﺑﻦ ﺳ ﹺﻴﺮﻳ ﹶﻦ‪» :‬ﺍ ﹾﺻ ﹶﻄ ﹶﻔﺎﻙ ﺍﻟﻠﻪﱠ‬ ‫ﹺ‬
‫ﺍﺡ ﻓ ﹶﻴﻬﺎ ﹶﺑ ﹶﻴ ﹸ‬ ‫ﹾ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹺ‬ ‫ﹶ‬
‫»ﻭﻗ ﱠﺮ ﹶﺑﻚ ﻧﹶﺠﻴﺎ ﹶﻭﺃ ﹾﻋﻄﺎﻙ ﺍﻷﻟ ﹶﻮ ﹶ‬ ‫ﹸﻫ ﹾﺮ ﹸﻣﺰ‪ :‬ﹶ‬
‫ﺑﹺ ﹺﺮﺳﺎ ﹶﻟﺘﹺ ﹺﻪ ﻭﺍﺻ ﹶﻄ ﹶﻔﺎﻙ ﻟﹺﻨﹶ ﹾﻔ ﹺﺴ ﹺﻪ ﻭ ﹶﺃ ﹾﻧﺰ ﹶﹶﻝ ﻋ ﹶﻠﻴﻚ ﺍﻟﺘﱠﻮﺭﺍﺓﹶ«‪ .‬ﻭﻓﹺﻲ ﹺﺭﻭﺍﻳﺔ ﹶﺃﺑﹺﻲ ﺳ ﹶﻠﻤﺔ‪» :‬ﺍﹺﺻ ﹶﻄ ﹶﻔﺎﻙ ﺍﻟ ﱠﻠﻪ ﺑﹺ ﹺﺮﺳﺎ ﹶﻟﺘﹺﻪﹺ‬
‫ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹾﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﺍﻟﺮ ﹶﻭﺍﺓ ﺍﻟﺬﻳﻦ ﹶﺭ ﹶﻭ ﹾﻭﺍ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻼ‬ ‫ﹼ‬ ‫ﹺ‬ ‫ﹼ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶ‬
‫ﺗﺼﺮﻑ ﱡ‬ ‫ﹶﻭﻛﹶﻼﻣﻪ«‪.«...‬ﺍﻧﺘﻬﻰ‪ .‬ﻓﺘﺒ ﹼﻴﻦ ﺃﻥ ﺫﻛﺮ ﺍﻟﻴﺪ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻣﻦ ﹼ‬
‫ﻳﺠﻮﺯ ﺑﻬﺬﺍ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻴﺪ ﻭﺍﻟﻜﺘﺎﺑﺔ ﺑﻬﺬﻩ ﺍﻹﺿﺎﻓﺔ‪.‬‬
‫)‪ (٢‬ﻟﻢ ﺃﺟﺪ ﻟﻪ ﺗﺮﺟﻤﺔ‪ ،‬ﻭﻳﺒﺪﻭ ﺃﻧﻪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻤﺠﺴﻤﺔ ﺍﻟﻐﻼﺓ‪.‬‬
‫)‪ (٣‬ﻫﺬﺍ ﻫﻮ ﺍﻹﺭﻫﺎﺏ ﺍﻟﻔﻜﺮﻱ ﺍ ﹼﻟﺬﻱ ﻳﻌﺘﻤﺪﻩ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺤﺪﻳﺚ‪ ،‬ﻹﺛﺒﺎﺕ ﻣﺎ‬
‫ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ!!‬‫ﻳﻌﺘﻘﺪﻭﻥ ﻣﻦ ﺗﺠﺴﻴﻢ ﻭﺗﺸﺒﻴﻪ ﻓﻲ ﹼ‬
‫ﺍﻟﺴﻨﱠ ﹸﺔ )ﺹ‪.(١٠٦ – ١٠٥/‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ‪ ،‬ﱡ‬
‫)‪ (٥‬ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‪ ،‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﻤﻮﺿﻮﻋﺔ ﻭﺃﺛﺮﻫﺎ ﺍﻟﺴﻴﺊ ﻓﻲ ﹼ‬
‫ﺍﻷﻣﺔ‬
‫)‪) (٢٥٦/٢‬ﺭﻗﻢ‪.(٨٦٦/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٩٠‬‬

‫ﹶﻭ ﹶﺭ ﹶﻭ ﹾﻭﺍ‪ :‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺟﻠﺲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻲ ﹸﺳ ﹺﻤ ﹶﻊ‬
‫ﺍﻟﺮ ﹾﺣﻞﹺ )‪.(٢)«(١‬‬ ‫ﹺ‬
‫ﻛﺄﻃﻴﻂ ﱠ‬ ‫ﻟﻪ ﹲ‬
‫ﺃﻃﻴﻂ‬

‫ﻭﺃ ﱠﻧ ﹸﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﹸﻳﺠﻠﺲ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﹶﻣ ﹶﻌ ﹸﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪:‬‬ ‫‪ -١٥‬ﹶ‬
‫ﺍﷲ ﹶﺃ ﹾﻥ‬‫ﺍﺩﻉ ﹶ‬ ‫ﺣﻴﺚ ﺭﻭﻭﺍ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻠﻴﻔﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺇﻟﻰ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﹸ‬
‫ﺽ‪ ،‬ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻟ ﹶﻴ ﹾﻘ ﹸﻌﺪﹸ‬ ‫ﺍﺕ ﹶﻭ ﹶ‬ ‫ﹸﻳﺪﹾ ﹺﺧ ﹶﻠﻨﹺﻲ ﺍﻟﺠ ﱠﻨ ﹶﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﹼ‬
‫ﺍﻷ ﹾﺭ ﹶ‬ ‫ﺍﻟﺴ ﹶﻤ ﹶﻮ ﹺ‬‫»ﻭ ﹺﺳ ﹶﻊ ﹸﻛ ﹾﺮ ﹺﺳ ﱡﻴ ﹸﻪ ﱠ‬
‫ﺍﻟﺮ ﱠﺏ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﹶ‬ ‫ﻓﻌﻈﻢ ﱠ‬
‫ﺍﻟﺮ ﹾﺣﻞﹺ ﺇﹺ ﹶﺫﺍ ﹸﺭ ﹺﻛ ﹶﺐ«)‪.(٣‬‬ ‫ﻴﻂ ﱠ‬‫ﻴﻄﺎ ﹶﻛ ﹶﺄ ﹺﻃ ﹺ‬
‫ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﺟ ﱠﻞ ﹶﻭ ﹶﻋ ﱠﺰ ﹶﻓ ﹶﻤﺎ ﹶﻳ ﹾﻔ ﹸﻀ ﹸﻞ ﹺﻣ ﹾﻨ ﹸﻪ ﺇﹺ ﱠﻻ ﹶﻗ ﹾﻴﺪﹸ ﹶﺃ ﹾﺭ ﹶﺑ ﹺﻊ ﹶﺃ ﹶﺻﺎﺑﹺ ﹶﻊ‪ ،‬ﹶﻭﺇﹺﻥﱠ ﹶﻟ ﹸﻪ ﹶﺃ ﹺﻃ ﹰ‬

‫ﺍﻷﻃﻴﻂ‪ :‬ﺃﺻﻮﺍﺕ ﺍﻹﺑﻞ‪ ،‬ﻭﻣﺮﺍﺩﻫﻢ ﻭﺟﻮﺩ ﺃﺻﻮﺍﺕ ﺷﺪﻳﺪﺓ ﻧﺘﻴﺠﺔ ﺛﻘﻞ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﴿¯‬ ‫)‪(١‬‬
‫ﻟﻠﺮﻛﻮﺏ‪.‬‬ ‫‪ .﴾²±°‬ﱠ‬
‫ﻭﺍﻟﺮ ﹾﺣﻞ‪ :‬ﻣﺎ ﹸﻳﻮﺿﻊ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺒﻌﻴﺮ ﹼ‬
‫)‪ (٢‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﻜﺬﻭﺏ‪ ،‬ﻭﻣﺪﺍﺭﻩ ﻋﻠﻰ )ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻠﻴﻔﺔ( ﺍﻟﻬﻤﺪﺍﻧﻲ ﺍﻟﻜﻮﻓﻲ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ ﻓﻲ‬
‫»ﺍﻟﺴﻨﱠﺔ« )ﺹ‪(٣٠١/‬‬
‫»ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ« )‪» :(٤١٤/٢‬ﻻ ﻳﻜﺎﺩ ﹸﻳﻌﺮﻑ«‪ .‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫)ﺭﻗﻢ‪ ،(٥٨٥/‬ﻭ ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ ﻓﻲ »ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ« )‪.(١٣٤/١‬‬
‫)‪ (٣‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ ]ﻛﻤﺎ ﻓﻲ »ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ﻋﻦ ﺯﻭﺍﺋﺪ ﺍﻟﺒﺰﺍﺭ« )‪(٢٩/١‬‬
‫»ﺍﻟﺴﻨﺔ« )ﺹ‪(٣٠٥/‬‬ ‫)ﺭﻗﻢ‪ [(٣٨/‬ﻭﻗﺎﻝ‪» :‬ﻭﻗﻔﻪ ﺍﻟ ﹼﺜﻮﺭﻱ ﻋﻠﻰ ﻋﹸﻤﺮ«‪ ،‬ﻭﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫)ﺭﻗﻢ‪ ،(٥٩٣/‬ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﻧﻲ ﻓـﻲ »ﺍﻟﻌﻈﻤﺔ« )‪ ،(٦٥٠/٢‬ﻣـﻦ ﻃﺮﻳـﻖ )ﺇﺳﺮﺍﺋﻴﻞ( ﻋــﻦ‬
‫ﻣﺮﺳﻼ ﺑﻨﺤﻮﻩ‪.‬‬‫ﹰ‬ ‫)ﺃﺑﻲ ﺇﺳﺤﺎﻕ( ﻋﻦ )ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻠﻴﻔﺔ(‬
‫ﻭﺃﻭﺭﺩﻩ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ »ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﻤﻮﺿﻮﻋﺔ ﻭﺃﺛﺮﻫﺎ‬
‫ﺍﻷﻣﺔ« )‪) (٢٥٦/٢‬ﺭﻗﻢ‪ ،(٨٦٦/‬ﻭﻗﺎﻝ ﻋﻨﻪ‪» :‬ﻣﻨﻜﺮ«‪ .‬ﻭﻗﺪ ﹸﻃ ﹺﻌ ﹶﻦ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‬ ‫ﻰﺀ ﻓﻲ ﹼ‬‫ﺍﻟﺴ ﱢﻴ ﹸ‬
‫ﱠ‬
‫ﻻﺿﻄﺮﺍﺏ ﻓﻲ ﺳﻨﺪﻩ ﻭﻣﺘﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ »ﺍﻟﻌﻠﻞ ﺍﻟﻤﺘﻨﺎﻫﻴﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﻫﻴﺔ«‪:‬‬
‫ﻳﺼﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﻭﺇﺳﻨﺎﺩﻩ ﻣﻀﻄﺮﺏ ﹺﺟﺪﺍ«‪ .‬ﺛﻢ ﻗﺎﻝ‪» :‬ﻭﺗﺎﺭﺓ‬ ‫)‪» :(٦ – ٥/١‬ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻻ ﹼ‬
‫ﻳﺮﻭﻳﻪ )ﺍﺑﻦ ﺧﻠﻴﻔﺔ(‪ ،‬ﻋﻦ )ﻋﻤﺮ(‪ ،‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻘﻔﻪ ﻋﻠﻰ )ﻋﻤﺮ(‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻮﻗﻒ ﻋﻠﻰ )ﺍﺑﻦ‬
‫ﺧﻠﻴﻔﺔ(‪ ،‬ﻭﺗﺎﺭﺓ ﻳﺄﺗﻲ‪» :‬ﻓﻤﺎ ﻳﻔﻀﻞ ﻣﻨﻪ ﹼﺇﻻ ﻗﺪﺭ ﺃﺭﺑﻊ ﺃﺻﺎﺑﻊ«‪ .‬ﻭﺗﺎﺭﺓ ﻳﺄﺗﻲ‪» :‬ﻓﻤﺎ ﻳﻔﻀﻞ ﻣﻨﻪ ﻣﻘﺪﺍﺭ ﺃﺭﺑﻊ‬
‫ﺍﻟﺮ ﹶﻭ ﹺﺍﺓ ﻓﻼ ﹸﻳ ﹶﻌ ﱠﻮ ﹸﻝ ﻋﻠﻴﻪ«‪.‬‬ ‫ﹺ‬
‫ﺃﺻﺎﺑﻊ«‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﺗﺨﻠﻴﻂ ﻣﻦ ﱡ‬
‫ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﻴﺮ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪» :(٥٢٠/١‬ﺛﻢ ﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻭﻳﻪ ﻋﻦ ﻋﻤﺮ ﻣﻮﻗﻮ ﹰﻓﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﻣﺮﺳﻼ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺰﻳﺪ ﻓﻲ ﻣﺘﻨﻪ ﺯﻳﺎﺩ ﹰﺓ ﻏﺮﻳﺒ ﹰﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺤﺬﻓﻬﺎ«‪ .‬ﻭﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ‬ ‫ﹰ‬ ‫ﻳﺮﻭﻳﻪ ﻋﻦ ﻋﻤﺮ‬
‫ﺃﻥ )ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻠﻴﻔﺔ( ﺍ ﹼﻟﺬﻱ ﻋﻠﻴﻪ ﻣﺪﺍﺭ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ« )‪/١‬‬ ‫ﺇﻟﻰ ﹼ‬
‫‪» :(٤١٤‬ﻻ ﻳﻜﺎﺩ ﹸﻳﻌﺮﻑ«‪ .‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﻛﺜﻴﺮ ﻓﻲ »ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ« )‪» :(١١/١‬ﻟﻴﺲ ﺑﺬﺍﻙ ﺍﻟﻤﺸﻬﻮﺭ‪،‬‬
‫ﻭﻓﻲ ﺳﻤﺎﻋﻪ ﻋﻦ ﻋﻤﺮ ﻧﻈﺮ«‪.‬‬
‫‪٩١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﻳﺮﺩ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻜﺬﻭﺏ ﻻﻧﻘﻄﺎﻉ ﻓﻲ ﺳﻨﺪﻩ‪ ،‬ﹶﻗﺎﺋﹺ ﹰﻼ‪:‬‬
‫ﻭﺑﻴﻨﻤﺎ ﱡ‬
‫ﻧﺤﺘﺞ ﻓﻲ ﻫﺬﺍ ﺍﻟﺠﻨﺲ ﻣﻦ‬
‫ﹼ‬ ‫»ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻣﻦ ﺷﺮﻃﻨﺎ ﻷﻧﹼﻪ ﻏﻴﺮ ﻣ ﹼﺘﺼﻞ ﺍﻹﺳﻨﺎﺩ؛ ﻟﺴﻨﺎ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﻟﻤﺮﺍﺳﻴﻞ ﺍﻟﻤﻨﻘﻄﻌﺎﺕ«)‪ ،(١‬ﻭﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﻴﺮ ﻛﺬﻟﻚ)‪ ،(٢‬ﻭﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﺃﻧﻬﻢ ﻗﺒﻠﻮﻩ‪،‬‬
‫ﻟﻨﻜﺎﺭﺓ ﻓﻲ ﻣﺘﻨﻪ ‪ ،‬ﹶﻧ ﹺﺠﺪﹸ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻨﺴﺐ ﺇﻟﻰ ﺃﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﱡ‬
‫)‪(٣‬‬

‫ﻓﻔﻲ »ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯« ﻗﺎﻝ‪» :‬ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﺗﺮ ﹼﺩﻩ ﻻﺿﻄﺮﺍﺑﻪ ﻛـ )ﺃﺑﻲ ﺑﻜﺮ‬
‫ﺎﺿﻲ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻗﺒﻠﻮﻩ )‪ ،(...‬ﹶﻭ ﹾﺍﻋ ﹶﺘ ﹶﻘﺪﹶ ﺍﻟ ﹶﻘ ﹺ‬ ‫ﺍﻹﺳﻤﺎﻋﻴﻠﻲ( ﻭ)ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ( ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻟﻜﻦ ﺃﻛﺜﺮ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﺰ ﹸﺍﻏﻮﻧﹺﻲ( ﹶﻭ ﹶﻧ ﹾﺤ ﹸﻮ ﹸﻫ ﹶﻤﺎ ﹺﺻ ﱠﺤ ﹶﺔ ﹶﻫ ﹶﺬﺍ ﺍﻟ ﱠﻠ ﹾﻔ ﹶﻆ ﹶﻓ ﹶﺄ ﹶﻣ ﱡﺮﻭ ﹸﻩ ﹶﻭ ﹶﺗ ﹶﻜ ﱠﻠ ﹸﻤﻮﺍ‬
‫]ﺃﻱ‪) :‬ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ([ ﹶﻭ)ﺍ ﹾﺑ ﹸﻦ ﱠ‬
‫ﹶﻋ ﹶﻠﻰ ﹶﻣ ﹾﻌﻨﹶﺎ ﹸﻩ ﺑﹺ ﹶﺄ ﱠﻥ ﹶﺫﻟﹺ ﹶﻚ ﺍﻟ ﹶﻘﺪﹾ ﹶﺭ ]ﺃﻱ ﻣﻘﺪﺍﺭ ﺍﻷﺭﺑﻊ ﺍﻷﺻﺎﺑﻊ[ ﹶﻻ ﹶﻳ ﹾﺤ ﹸﺼ ﹸﻞ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹺﺍﻻ ﹾﺳﺘﹺ ﹶﻮ ﹸﺍﺀ«)‪.(٤‬‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻗﺒﻠﻮﻩ«‪ ،‬ﹸﻣﺮﺍﺩﻩ ﺑﺬﻟﻚ ‪ -‬ﻛﻌﺎﺩﺗﻪ ﻋﻨﺪﻣﺎ ﻳﻄﻠﻖ‬ ‫ﺃﻗـﻮﻝ‪ :‬ﻗﻮﻟـﻪ‪» :‬ﻟﻜﻦ ﺃﻛﺜﺮ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹰ‬
‫ﺯﻭﺭﺍ ﻭﺑﻬﺘﺎ ﹰﻧﺎ‪ ،‬ﱠﺃﻣﺎ‬ ‫ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ‪ -‬ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﺍ ﹼﻟﺬﻳﻦ ﻳﻨﺘﺴﺒﻮﻥ ﺇﻟﻰ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﻈﺎﻫﺮﻳﺔ ﻓﺈﻧﹼﻬﻢ ﻳﺮ ﹼﺩﻭﻥ ﻫﺬﻩ‬ ‫ﹺ‬
‫ﻭﻋﻠﻤﺎﺀ ﹼ‬ ‫ﹺ‬
‫ﺍﻷﺭﺑﻌﺔ‬ ‫ﹺ‬
‫ﺍﻟﻤﺬﺍﻫﺐ‬ ‫ﹺ‬
‫ﻋﻠﻤﺎﺀ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻣﻦ‬
‫ﺟـﻤﻬﻮﺭ ﺃﻫﻞﹺ ﱡ‬
‫ﹸ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻓﻲ ﻣﻜﺎﻥ ﻭﻻ ﻓﻲ ﺯﻣﺎﻥ ﹰ‬
‫ﺃﺻﻼ‪،‬‬ ‫»ﺃﻥ ﹶ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ)‪ (٥‬ﻷﻧﹼﻬﻢ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‪ :‬ﹼ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻻ ﹶﻳ ﹸﺠ ﹸ‬
‫ﻮﺯ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ ﻟ ﹸﺒ ﹾﻄ ﹶﻼ ﹺﻥ ﹼ‬
‫ﻛﻞ ﹶﻣﺎ ﻋﺪﺍ ﹸﻩ«‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺍﻟﺠ ﹾﻤ ﹸﻬﻮ ﹺﺭ ﹺﻣﻦ ﺃﻫﻞﹺ ﱡ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﹸ‬
‫ﻗﻮﻝ ﹸ‬
‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﻈﺎﻫﺮﻱ )ﺕ‪٤٥٦/‬ﻫـ()‪.(٦‬‬

‫)‪ (١‬ﺍﺑﻦ ﺧﺰﻳﻤﺔ‪ ،‬ﺍﻟﺘﹼﻮﺣﻴﺪ )‪.(٢٤٥/١‬‬

‫)‪ (٢‬ﺍﺑﻦ ﻛﺜﻴﺮ‪ ،‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(١١/١‬‬
‫ﺍﻟﺴ ﱢﻲﺀ ﻓﻲ ﺍﻷﻣﺔ« )‪(٢٥٦/٢‬‬‫)‪ (٣‬ﻭﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﻤﻮﺿﻮﻋﺔ ﻭﺃﺛﺮﻫﺎ ﱠ‬
‫)ﺭﻗﻢ‪ ،(٨٦٦/‬ﻭﻧﻘﻞ ﻓﻴﻪ )‪ (٧٢٣/١٣‬ﻋﻦ ﺍﻟﺬﻫﺒﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﻌﻠﻮ« )ﺹ‪ (١٢٤ – ١٢٣/‬ﺍ ﹼﻟﺬﻱ‬
‫ﺃﻳﻀﺎ ﺑﺄﻧﹼﻪ ﻣﻨﻜﺮ ﻓﻲ ﺗﺨﺮﻳﺠﻪ‬
‫ﺍﺧﺘﺼﺮﻩ‪» :‬ﺛﻢ ﻟﻔﻆ ﺍﻷﻃﻴﻂ ﻟﻢ ﻳﺄﺕ ﻓﻲ ﻟﻔﻆ ﺛﺎﺑﺖ«‪ .‬ﻭﻗﺪ ﺣﻜﻢ ﻋﻠﻴﻪ ﹰ‬
‫»ﺍﻟﺴﻨﱠﺔ« ﻻﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ )‪) (٢٥٢/١‬ﺭﻗﻢ‪.(٥٧٤/‬‬
‫ﻟﻜﺘﺎﺏ ﱡ‬
‫)‪ (٤‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯ )‪.(٤٣٥/١٦‬‬
‫)‪ (٥‬ﺣﺘﹼﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺍ ﹼﻟﺬﻳﻦ ﻭﻗﻌﻮﺍ ﻓﻲ ﺗـﺠﺴﻴﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺣﻜﻤﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻜﺬﻭﺏ ﺑﺄﻧﹼﻪ‬
‫ﻣﺮ ﻣﻦ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺘﹼﻮﺣﻴﺪ« )‪(٢٤٥/١‬‬ ‫ﺿﻌﻴﻒ ﻻ ﻳﺠﻮﺯ ﺍﻻﺣﺘﺠﺎﺡ ﺑﻪ‪ ،‬ﻛﻤﺎ ﹼ‬ ‫ﹲ‬
‫ﺍ ﹼﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪» :(٥٨٢/٢٧‬ﻭﻫﻮ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻛﺘﺎﺏ ﹼ‬
‫)ﺍﻟﺸﺮﻙ(«‪.‬‬
‫ﺍﻟﻤ ﹶﻠ ﹺﻞ ﻭ ﹶﺍﻷﻫﻮ ﹺ‬
‫ﺍﺀ ﹶﻭﺍﻟﻨ ﹶﱢﺤﻞﹺ )‪.(٩٨/٢‬‬ ‫ﺍﻟﻔﺼ ﹸﻞ ﻓﹺﻲ ﹺ‬
‫ﹺ‬
‫ﹶ ﹾ ﹶ‬ ‫)‪ (٦‬ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﹶ‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٩٢‬‬

‫ﺽ‪ ،‬ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻟ ﹶﻴ ﹾﻘ ﹸﻌﺪﹸ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﺟ ﱠﻞ‬ ‫ﺍﺕ ﹶﻭ ﹶ‬

‫ﺍﻷ ﹾﺭ ﹶ‬ ‫»ﻭ ﹺﺳ ﹶﻊ ﹸﻛ ﹾﺮ ﹺﺳ ﱡﻴ ﹸﻪ ﱠ‬
‫ﺍﻟﺴ ﹶﻤ ﹶﻮ ﹺ‬ ‫ﻭﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻜﺬﻭﺏ‪ :‬ﹶ‬ ‫ﹼ‬
‫ﻓﺈﻥ ﺣﺸﻮ ﹼﻳﺔ‬ ‫ﺍﻟﺮ ﹾﺣﻞﹺ ﺇﹺ ﹶﺫﺍ ﹸﺭ ﹺﻛ ﹶﺐ«‪ ،‬ﹼ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﹶﻭ ﹶﻋ ﱠﺰ ﹶﻓ ﹶﻤﺎ ﹶﻳ ﹾﻔ ﹸﻀ ﹸﻞ ﹺﻣ ﹾﻨ ﹸﻪ ﺇﹺ ﱠﻻ ﹶﻗ ﹾﻴﺪﹸ ﺃ ﹾﺭ ﹶﺑ ﹺﻊ ﺃ ﹶﺻﺎﺑﹺ ﹶﻊ‪ ،‬ﹶﻭﺇﹺﻥﱠ ﹶﻟ ﹸﻪ ﺃ ﹺﻃﻴﻄﺎ ﹶﻛﺄ ﹺﻃ ﹺ‬
‫ﻴﻂ ﱠ‬
‫ﺃﻥ ﻣﻮﺿﻊ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺻﺎﺑﻊ‬ ‫ﻣﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻳﻌﺘﻘﺪﻭﻥ ﹼ‬
‫ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻣﻦ ﹼ‬
‫ﺍﻟﻤ ﹶﺘ ﹶﻔ ﱢﻀ ﹶﻠ ﹺﺔ ﻣﻦ ﺍﻟﻌﺮﺵ‪ ،‬ﹺﻫ ﹶﻲ ﻟﻠ ﱠﻨﺒﹺ ﱢﻲ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺣﻴﺚ ﺭﻭﻭﺍ‪:‬‬
‫ﹸ‬

‫ﻗﻮﻝ ﺍﷲﹺ ﺗﻌﺎﻟﻰ‪WVUTS﴿ :‬‬ ‫ﺭﺳﻮﻝ ﺍﷲﹺ‪ ‬ﹶﻋ ﹾﻦ ﹺ‬ ‫ﹸ‬ ‫ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﹸﺳﺌﹺ ﹶﻞ‬
‫ﻴﺐ ﺍﷲ؟ ﹶﻓ ﹶﺄ ﹶﺗ ﹶﺨ ﱠﻄﻰ‬
‫ﹶﺎﺩ‪ :‬ﹶﺃ ﹾﻳ ﹶﻦ ﹶﺣﺒﹺ ﹸ‬
‫ﺍﻟﻘ ﹶﻴﺎ ﹶﻣ ﹺﺔ ﹶﻧﺎ ﹶﺩ￯ ﹸﻣﻨ ﹴ‬
‫‪] ﴾X‬ﺍﻹﺳﺮﺍﺀ‪ ،[٧٩/‬ﻗﺎﻝ‪ » :‬ﹶﻧ ﹶﻌ ﹾﻢ‪ ،‬ﺇﹺ ﹶﺫﺍ ﹶﻛﺎﻥﹶ ﹶﻳ ﹾﻮ ﹸﻡ ﹺ‬
‫ﺵ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻳ ﹸﻤﺪﱡ ﹶﻳ ﹶﺪ ﹸﻩ ﹶﻓ ﹶﻴ ﹾﺄ ﹸﺧ ﹸﺬ ﺑﹺ ﹶﻴ ﹺﺪﻱ ﹶﻓ ﹸﻴ ﹾﻘ ﹺﻌﺪﹸ ﻧﹺﻲ ﹶﻋ ﹶﻠﻰ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺐ ﹶ‬ ‫ﺍﻟﻤ ﹶﻼﺋﹺ ﹶﻜ ﹺﺔ ﹶﺣ ﱠﺘﻰ ﹶﺃ ﹺﺻ ﹶﻴﺮ ﺇﹺ ﹶﻟﻰ ﹶﺟﺎﻧﹺ ﹺ‬
‫ﻮﻑ ﹶ‬‫ﹸﺻ ﹸﻔ ﹶ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺵ«)‪.(١‬‬ ‫ﹶ‬

‫ﻭﺑﻨﺎ ﹰﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻜﺬﻭﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻤﻌﺘﻤﺪ‬
‫ﻮﻥ‪:‬‬ ‫ﻮﻥ ﹶﻭ ﹶﺃ ﹾﻭﻟﹺ ﹶﻴﺎﺅﹸ ﹸﻩ ﹶ‬
‫ﺍﻟﻤ ﹾﻘ ﹸﺒﻮ ﹸﻟ ﹶ‬ ‫ﺍﻟﻌ ﹶﻠ ﹶﻤ ﹸﺎﺀ ﹶ‬
‫ﺍﻟﻤ ﹾﺮ ﹺﺿ ﱡﻴ ﹶ‬ ‫ﻋﻨﺪﻫﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪» :‬ﺇﹺ ﹶﺫﺍ ﹶﺗ ﹶﺒ ﱠﻴ ﹶﻦ ﹶﻫ ﹶﺬﺍ‪ ،‬ﹶﻓ ﹶﻘﺪﹾ ﹶﺣﺪﱠ ﹶﺙ ﹸ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺵ ﹶﻣ ﹶﻌ ﹸﻪ«)‪.(٢‬‬ ‫ﹶﺃ ﱠﻥ ﹸﻣ ﹶﺤ ﱠﻤﺪﹰ ﺍ ﹶﺭ ﹸﺳ ﹶ‬
‫ﻮﻝ ﺍﷲﹺ‪ ‬ﹸﻳ ﹾﺠ ﹺﻠ ﹸﺴ ﹸﻪ ﹶﺭ ﱡﺑ ﹸﻪ ﹶﻋﻠﻰ ﹶ‬

‫ﺍﻟﻤﺮﺿﻴﻮﻥ ﻭﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺒﻮﻟﻮﻥ ﺍ ﹼﻟﺬﻳﻦ‬

‫ﹼ‬ ‫ﹶﻭ ﹶﻟ ﹾﻢ ﻳﺬﻛﺮ ﻟﻨﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﹶﻣ ﹾﻦ ﻫﻢ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﹼ‬
‫»ﺇﻥ ﹸﻣ ﹶﺤ ﱠﻤﺪﹰ ﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﹸﻳﺠﻠﺴﻪ ﹶﺭ ﱡﺑ ﹸﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﻌﻪ«)‪!!(٣‬‬
‫ﹶ‬ ‫ﹸ ﹶ‬
‫ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﻟﻘﺎﺿﻲ‬‫ﺍﻟﻌﺮﺵ ﺃ ﹾﻋ ﹶﻈ ﹶﻢ ﹺﻣ ﹾﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﹶﻭﺃ ﹾﻛ ﹶﺒ ﹶﺮ‪ ،‬ﻭﻗﺪ ﹼ‬ ‫ﻭﻋﻠﻰ ﻗﻮﻟﻬﻢ ﻫﺬﺍ ﻳﻜﻮﻥ‬
‫ﺍﻟﺰ ﹸﺍﻏﻮﻧﹺﻲ ﹶﻭ ﹶﻧ ﹾﺤ ﹸﻮ ﹸﻫ ﹶﻤﺎ ﺣﻴﺚ ﻗﺎﻟﻮﺍ‪» :‬ﺑﹺ ﹶﺄ ﱠﻥ ﹶﺫﻟﹺ ﹶﻚ ﺍﻟ ﹶﻘﺪﹾ ﹶﺭ ]ﺃﻱ ﻣﻘﺪﺍﺭ ﺍﻷﺭﺑﻊ‬
‫ﻭﺍﺑﻦ ﱠ‬
‫ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ ﹸ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹶﻭﻟﹺ ﹾﻠ ﹶﻌﻘﹾﻞﹺ ‪ ،‬ﻧﺴﺄﻝ‬ ‫ﺎﻃ ﹲﻞ ﹸﻣ ﹶﺨﺎﻟﹺ ﹲﻒ ﻟﹺ ﹾﻠ ﹺﻜﺘ ﹺ‬
‫ﹶﺎﺏ ﹶﻭ ﱡ‬ ‫ﺍﻷﺻﺎﺑﻊ[ ﹶﻻ ﹶﻳ ﹾﺤ ﹸﺼ ﹸﻞ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹺﺍﻻ ﹾﺳﺘﹺ ﹶﻮ ﹸﺍﺀ«)‪ .(٤‬ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹶﺑ ﹺ‬
‫ﺍﻟﺴﻼﻣﺔ ﻓﻲ ﺍﻟﺪﱢ ﻳﻦ‪.‬‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﹼ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻓﻲ »ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ« )ﺹ‪) (٤٩٤/‬ﺭﻗﻢ‪.(٤٦٨/‬‬
‫)‪ (٢‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯ )‪.(٣٧٤/٤‬‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻳﻦ ﺃﻣﺮﻧﺎ ﺍﷲ ﺑﻘﺘﺎﻟﻬﻢ ﴿ ‪UTSRQPON‬‬ ‫ﻻ ﹼ‬
‫ﺷﻚ ﺃﻧﹼﻬﻢ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﹼ‬ ‫)‪(٣‬‬
‫‪.﴾V‬‬
‫)‪ (٤‬ﻧﻘﻠﻪ ﻋﻨﻬﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ »ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯« )‪.(٤٣٦/١٦‬‬
‫‪٩٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﺃﻥ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺸﺘﺮﻙ ﻣﻊ ﺍﷲ‬

‫ﻭﺻﻞ ﺍﻷﻣﺮ ﺑﹺﻬﺆﻻﺀ ﺇﻟﻰ ﺍﻋﺘﻘﺎﺩ ﱠ‬ ‫ﹶ‬ ‫ﺑﻞ ﻗﺪ‬
‫ﻮﺩ ﹺﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻣﻌﻪ!!‬ ‫ﺍﻟﺮ ﹸﺑﻮﺑﹺ ﱠﻴ ﹺﺔ ﹶﻟ ﹾﺤ ﹶﻈ ﹶﺔ ﹸﻭ ﹸﺟ ﹺ‬
‫ﺗﻌﺎﻟﻰ ﻓﻲ ﱡ‬
‫ﻭﻓﻲ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ‪ :‬ﻗﺎﻝ ﺍﻟ ﹼﻨﺠﺎﺩ)‪ :(١‬ﻭﺣﺪﺛﻨﺎ ﻣﻌﺎﺫ ﺑﻦ ﺍﻟﻤﺜﻨﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﺧﻼﺩ ﺑﻦ‬
‫ﺃﺳﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻓﻀﻞ‪ ،‬ﻋﻦ ﻟﻴﺚ)‪ ،(٢‬ﻋﻦ ﻣﺠﺎﻫﺪ ﻛ ﹼﻠﻬﻢ ﻗﺎﻝ ﻓﻲ ﻗﻮﻝ ﺍﷲ‪:‬‬
‫﴿‪] ﴾X WVUT S‬ﺍﻹﺳﺮﺍﺀ‪ ،[٧٩/‬ﻗﺎﻝ‪ » :‬ﹸﻳ ﹾﺠ ﹺﻠ ﹸﺴ ﹸﻪ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﻋ ﹶﻠﻰ ﹶ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺵ«)‪.(٣‬‬

‫ﻗﺎﻝ ﺍﻟ ﹼﻨﺠﺎﺩ‪ :‬ﻭﺳﺄﻟﺖ ﺃﺑﺎ ﻳـﺤﻴﻰ ﺍﻟﻨﺎﻗﺪ ﻭﻳﻌﻘﻮﺏ ﺍﻟـﻤﻄﻮﻋﻲ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ﻭﺟﻤﺎﻋﺔ ﻣﻦ ﺷﻴﻮﺧﻨﺎ‪ ،‬ﻓﺤﺪﺛﻮﻧﻲ ﺑﺤﺪﻳﺚ ﻣﺤﻤﺪ ﺑﻦ ﻓﻀﻴﻞ‪ ،‬ﻋﻦ ﻟﻴﺚ‪ ،‬ﻋﻦ ﻣﺠﺎﻫﺪ)‪.(٤‬‬

‫)‪ (١‬ﻫﻮ ﺃﺣﻤﺪ ﺑﻦ ﺳﻠﻤﺎﻥ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻦ ﻳﻮﻧﺲ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻨﺠﺎﺩ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﺪﹼ ﺍﺭﻗﻄﻨﻲ‪ :‬ﺣﺪﹼ ﺙ ﻣﻦ ﻛﺘﺎﺏ ﻏﻴﺮﻩ ﺑﹺ ﹶﻤﺎ ﹶﻟ ﹾﻢ ﻳﻜﻦ ﻓﻲ ﺃﺻﻮﻟﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺨﻄﻴﺐ‪ :‬ﻛﺎﻥ ﻗﺪ ﻋ ﹺﹶﻤ ﹶﻲ ﻓﻲ ﺍﻵﺧﺮ‪،‬‬
‫ﻓﻠﻌﻞ ﺑﻌﺾ ﺍﻟﻄﻠﺒﺔ ﻗﺮﺃ ﻋﻠﻴﻪ ﺫﻟﻚ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻓﻲ ﻧﻘﺾ ﺍﻟﺮﺟﺎﻝ )‪.(١٠٠/١‬‬ ‫ﹼ‬
‫)‪ (٢‬ﻫﻮ ﻟﻴﺚ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻢ ﺍﻟﻠﻴﺜﻲ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻣﻀﻄﺮﺏ ﺍﻟﺤﺪﻳﺚ ﻭﻟﻜﻦ ﺣﺪﹼ ﺙ ﻋﻨﻪ‬
‫ﺍﻟﻨﺎﺱ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﻴﻦ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺿﻌﻴﻒ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﺍﺧﺘﻠﻂ ﻓﻲ ﺁﺧﺮ ﻋﻤﺮﻩ‪.‬‬
‫ﺍﻟﻀﻌﻔﺎﺀ )‪.(٥٣٦/٢‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺍﻟﻤﻐﻨﻲ ﻓﻲ ﹼ‬
‫)‪ (٣‬ﺃﻭﺭﺩﻩ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ »ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﻤﻮﺿﻮﻋﺔ« )‪(٢٥٥/٢‬‬
‫ﺣﺎﺋﺮﺍ ﺃﻥ ﹸﻳﻔﺘﻲ‬
‫»ﺑﺎﻃﻞ )‪ ،(...‬ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺍﻟﺘﻲ ﻳﻘﻒ ﺍﻟﻌﻘﻞ ﺗﺠﺎﻫﻬﺎ ﹰ‬ ‫ﹲ‬ ‫)ﺭﻗﻢ‪ ،(٨٦٥/‬ﻭﻗﺎﻝ ﻋﻨﻪ‪:‬‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ ﺑﺄﺛﺮ ﻣﺠﺎﻫﺪ ﻫﺬﺍ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺬﻫﺒﻲ )ﺹ ‪ ١٠١ - ١٠٠‬ﻭ‪- ١١٧‬‬
‫ﺃﻥ ﺣﺎﻟ ﹰﻔﺎ ﺣﻠﻒ ﺑﺎﻟ ﹼﻄﻼﻕ ﺛﻼ ﹰﺛﺎ‪،‬‬ ‫‪ (١١٨‬ﻋﻦ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﺑﻞ ﻏﻼ ﺑﻌﺾ ﺍﻟﻤﺤﺪﺛﻴﻦ ﻓﻘﺎﻝ‪» :‬ﻟﻮ ﹼ‬
‫ﻭﺑﺮﺭﺕ«! ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ‪:‬‬ ‫ﹶ‬ ‫ﺻﺪﻗﺖ‬
‫ﹶ‬ ‫ﻟﻘﻠﺖ ﻟﻪ‪:‬‬
‫ﹸ‬ ‫ﺃﻥ ﺍﷲﹶ ﹸﻳﻘﻌﺪ ﻣﺤﻤﺪﹰ ﺍ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺍﺳﺘﻔﺘﺎﻧﻲ‪،‬‬ ‫ﹼ‬
‫ﹺ‬
‫ﺍﻟﻤ ﹶﺤﺪﱢ ﺙ ﺇﻟﻰ ﻭﺟﻮﺏ ﺍﻷﺧﺬ ﺑﺄﺛﺮ ﻣﻨﻜﺮ‪.«...‬‬ ‫ﻛﻴﻒ ﹶﺁﻝ ﺍﻟ ﹸﻐ ﹸﻠ ﱡﻮ ﺑﻬﺬﺍ ﹸ‬
‫»ﻓﺄﺑﺼﺮ – ﺣﻔﻈﻚ ﺍﷲ ﻣﻦ ﺍﻟﻬﻮ￯ – ﹶ‬
‫ﺃﻥ ﺇﻗﻌﺎﺩﻩ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺮﺵ‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﺧﺎﺗﻤﺔ ﺗﺤﻘﻴﻘﻪ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ )‪» :(٢٥٦/٢‬ﻓﺎﻋﻠﻢ‪ ،‬ﹼ‬
‫ﹺ‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺃﻣﺎ ﻗﻌﻮﺩﻩ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻠﻴﺲ ﻓﻴﻪ ﺣﺪﻳﺚ ﹶﻳﺼ ﱡﺢ‪ ،‬ﻭﻻ‬
‫ﺗﻼﺯﻡ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻴﻪ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ« ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫ﹶﺺ‬ ‫ﻭﻣﻤﻦ ﺭﺩ ﻫﺬﺍ ﺍﻷﺛﺮ ﺍﻟﻤﻜﺬﻭﺏ ﺍﻹﻣﺎﻡ ﺍﻟﻮﺍﺣﺪﻱ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﻫ ﹶﺬﺍ ﹶﻗﻮ ﹲﻝ ﺭ ﹺﺫ ﹲﻝ ﻣ ﹺ‬
‫ﻮﺣ ﹲﺶ‬
‫ﻓﻈﻴﻊ‪ ،‬ﹶﻭﻧ ﱡ‬
‫ﹲ‬ ‫ﹶ ﹶ ﹾ ﹶ ﹸ‬ ‫ﹼ‬
‫ﺍﻟﺘﻔﺴﻴﺮ ﻣﻦ ﻭﺟﻮﻩ‪ «...‬ﻭﺫﻛﺮ ﺧﻤﺴ ﹰﺔ ﻣﻨﻬﺎ‪ .‬ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﺍﻟﻜﺘﺎﺏ ﹸﻳﻔﺴﺪ ﻫﺬﺍ‬
‫ﹶ‬
‫)‪ (٣٨٨/٢١‬ﻭﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﻓﻲ »ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ« )‪.(١٠١/٧‬‬
‫ﻓﺴﺮ ﺍﻟﻤﻘﺎﻡ ﺍﻟﻤﺤﻤﻮﺩ – ﻛﻤﺎ‬ ‫ﻳﺼﺢ ﻫﺬﺍ ﺍﻷﺛﺮ ﺍﻟﻤﻜﺬﻭﺏ ﻋﻦ ﻣﺠﺎﻫﺪ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺪﻟﻴﻞ ﺃﻧﹼﻪ ﹼ‬
‫)‪ (٤‬ﻟﻢ ﹼ‬
‫ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ‪.‬‬ ‫ﺍﻟﺨﺎﺻﺔ ﺑﻨﺒﻴﻨﺎ ﹼ‬
‫ﹼ‬ ‫»ﺍﻟﺼﺤﺎﺡ« – ﹼ‬
‫ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﺎﻣﺔ‬ ‫ﺛﺒﺖ ﻓﻲ ﹼ‬
‫ﺍﻧﻈﺮ‪» :‬ﺗﻔﺴﻴﺮ ﻣﺠﺎﻫﺪ« )ﺹ‪ (٤٤١/‬ﺗﺤﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺃﺑﻮ ﺍﻟﻨﻴﻞ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٩٤‬‬

‫ﺍﻟﻌﻄﺎﺭ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺤﺪﺛﻨﻲ ﺑﺤﺪﻳﺚ ﻣﺠﺎﻫﺪ‪ ،‬ﹸﺛ ﱠﻢ ﻗﺎﻝ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸﺖ ﻣﺤﻤﺪ‬ ‫ﻭﺳﺄﻟﺖ ﺃﺑﺎ ﺍﻟﺤﺴﻦ ﹼ‬
‫ﺍﻟﺨ ﹶﻼﺋﹺ ﹸﻖ ﹶﻣ ﹾﻨ ﹺﺰ ﹶﻟﺘ ﹸﹶﻪ‪ ‬ﹺﻋ ﹾﻨﺪﹶ ﹶﺭ ﱢﺑ ﹺﻪ ﹶﺗ ﹶﺒ ﹶ‬
‫ﺎﺭ ﹶﻙ ﹶﻭ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‬ ‫»ﻫ ﹶﺬﺍ ﹶﺣ ﱠﺘﻰ ﹶﺗ ﹶﺮ￯ ﹶ‬ ‫ﺍﺑﻦ ﻣﺼﻌﺐ ﺍﻟﻌﺎﺑﺪ)‪ ،(١‬ﻳﻘﻮﻝ‪ :‬ﹶ‬
‫ﺍﺟ ﹺﻪ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻳ ﹾﻨ ﹶﻔ ﹺﺮ ﹸﺩ‪ ‬ﺑﹺ ﹸﺮ ﹸﺑﻮﺑﹺ ﱠﻴﺘﹺ ﹺﻪ«)‪.(٢‬‬‫ﹶﻭ ﹶﻛ ﹶﺮﺍ ﹶﻣﺘ ﹸﹶﻪ ﹶﻟﺪﹶ ﹾﻳ ﹺﻪ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻳ ﹾﻨ ﹶﺼ ﹺﺮ ﹸﻑ ﹸﻣ ﹶﺤ ﱠﻤﺪﹲ ﺇﹺ ﹶﻟﻰ ﹸﻏ ﹶﺮ ﹺﻓ ﹺﻪ ﹶﻭ ﹶﺟ ﱠﻨﺎﺗﹺ ﹺﻪ ﹶﻭ ﹶﺃﺯﹾ ﹶﻭ ﹺ‬

‫ﺟﺎﻟﺴﺎ ﻣﻊ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ‬

‫ﹰ‬ ‫ﺇﺛﺒﺎﺕ ﻟﹺ ﹸﺮ ﹸﺑﻮﺑﹺ ﱠﻴ ﹺﺔ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺣﺎﻟﺔ ﻛﻮﻧﻪ‬
‫ﹲ‬ ‫ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﺍﻟﻌﺮﺵ ﹸﺛ ﱠﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺑﺸﺮ ﹼﻳﺘﻪ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ!!! ﻭﻫﺬﻩ ﹸﻣﺠﺎﺯﻓﺔ ﻻ ﺗﺨﻔﻰ ﻋﻠﻰ ﹼ‬
‫ﻛﻞ ﻋﺎﻗﻞﹴ‬
‫ﻳﺆﻣﻦ ﺑﺎﷲ ﹶﺭﺑﺎ ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻭﺑﺴﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﹶﻧﺒﹺﻴﺎ‪.‬‬

‫ﻛﺒﻴﺮﺍ ﺑﹺ ﹶﺄ ﱠﻧ ﹸﻪ ﹶﻳ ﹾﻠ ﹸﻬﻮ ﻭﻳﻠﻌﺐ‪ :‬ﺣﻴﺚ ﺭﻭﻭﺍ‪ :‬ﻋﻦ ﺧﺎﻟﺪ‬

‫‪ -١٦‬ﻭﻭﺻﻔﻮﻩ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻋﻠﻮﺍ ﹰ‬
‫ﺲ ﺑﻴﺪﻩ ﺇﻻ ﺁﺩﻡ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﺧﻠﻘﻪ ﺑﻴﺪﻩ‪ ،‬ﻭﺍﻟﺠ ﹼﻨﺔ‪،‬‬ ‫ﺍﺑﻦ ﻣﻌﺪﺍﻥ ‪ ،‬ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﷲ‪ ‬ﹶﻟ ﹾﻢ ﹶﻳ ﹶﻤ ﱠ‬
‫)‪(٣‬‬

‫»ﻭ ﹶﺩ ﹾﻣ ﹶﻠ ﹶﺞ)‪ (٥‬ﺍﷲ‪ ‬ﻟﺆﻟﺆ ﹰﺓ ﺑﻴﺪﻩ ﻓﻐﺮﺱ ﻓﻴﻬﺎ ﻗﻀﻴ ﹰﺒﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻣﺘﺪﻱ‬
‫ﻭﺍﻟ ﹼﺘﻮﺭﺍﺓ ﻛﺘﺒﻬﺎ ﺑﻴﺪﻩ«)‪ .(٤‬ﻗﺎﻝ‪ :‬ﹶ‬
‫ﺣ ﹼﺘﻰ ﺃﺭﺿﻲ ﻭﺃﺧﺮﺟﻲ ﻣﺎ ﻓﻴﻚ ﺑﺈﺫﻧﹺﻲ‪ ،‬ﻓﺄﺧﺮﺟﺖ ﺍﻷﻧﻬﺎﺭ ﻭﺍﻟﺜﹼﻤﺎﺭ«)‪.(٦‬‬

‫‪ -١٧‬ﻭﻭﺻﻔﻮﻩ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﺑﺄ ﱠﻧﻪ ﻳﺘﺮ ﹼﺩﺩ ﻓﻲ ﺍﺗﺨﺎﺫ ﺍﻟﺤﻜﻢ‪ :‬ﺣﻴﺚ ﺟﺎﺀ ﻋﻦ ﺃﺑﻲ‬
‫ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪» :‬ﺇﹺﻥﱠ ﹶ‬
‫ﺍﷲ ﹶﻗ ﹶ‬
‫ﺎﻝ‪ :‬ﹶﻣ ﹾﻦ ﹶﻋﺎ ﹶﺩ￯ ﻟﹺﻲ ﹶﻭﻟﹺﻴﺎ‬

‫)‪ (١‬ﻫﻮ ﻣﺤﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﺍﻟﻘﺮﻗﺴﺎﻧﻲ ﺻﺎﺣﺐ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﺗﻢ‪ :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪:‬‬
‫ﺿﻌﻴﻒ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺨﻄﻴﺐ‪ :‬ﻛﺜﻴﺮ ﺍﻟﻐﻠﻂ ﻟﺘﺤﺪﻳﺜﻪ ﻣﻦ ﺣﻔﻈﻪ‪ ،‬ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺼﻼﺡ‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ‬
‫ﺍﺑﻦ ﻋﺪﻱ‪ :‬ﻟﻴﺲ ﻋﻨﺪﻱ ﺑﺮﻭﺍﻳﺎﺗﻪ ﺑﺄﺱ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻓﻲ ﻧﻘﺾ ﺍﻟﺮﺟﺎﻝ )‪.(٤٢/٤‬‬
‫ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ‪ ،‬ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ )‪.(١٠/٢‬‬ ‫)‪(٢‬‬
‫)‪ (٣‬ﻫﻮ ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ ﺑﻦ ﺃﺑﻲ ﻛﺮﺏ ﺍﻟﻜﻼﻋﻲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺗﺎﺑﻌﻲ‪ .‬ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺇﻗﺎﻣﺘﻪ ﻓﻲ‬
‫ﺣﻤﺺ ﺑﺎﻟﺸﺎﻡ ﻭﻛﺎﻥ ﻳﺘﻮﻟﻰ ﺷﺮﻃﺔ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ .‬ﺍﻧﻈﺮ ﺗﺮﺟﻤﺘﻪ‪ :‬ﺍﻟﺼﻔﺪﻱ‪ ،‬ﺍﻟﻮﺍﻓﻲ ﺑﺎﻟﻮﻓﻴﺎﺕ‬
‫)‪.(١٥٩/١٣‬‬
‫)‪ (٤‬ﻭﻫﻞ ﺗﻘﻮﻝ ﺍﻟﻤﺠﺴﻤﺔ ﻓﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾,+*)('&%$#"!﴿ :‬‬
‫ﻣﺴﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ‬ ‫ﺇﻥ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺧﻴﻞ ﻭﺇﺑﻞ ﻭﺣﻤﻴﺮ ﻭﺑﻘﺮ ﻭﺑﻐﺎﻝ ﻭﻏﻴﺮﻫﺎ ﹼ‬ ‫]ﻳﺲ‪ :[٧١/‬ﹼ‬
‫ﺃﻳﻀﺎ؟!!‬
‫ﹰ‬
‫ﹺ‬
‫ﻮﺍﺭ‪ ،‬ﻭﻓﻲ‬ ‫)‪ (٥‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﻓﻲ »ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ« )‪» :(٢٧٦/٢‬ﺍﻟﺪﱠ ﹾﻣ ﹶﻠ ﹶﺠ ﹸﺔ ﺗﺴﻮﻳ ﹸﺔ ﺍﻟﺸﻲﺀ ﻛﻤﺎ ﹸﻳﺪﹶ ﹾﻣ ﹶﻠ ﹸﺞ ﱢ‬
‫ﺍﻟﺴ ﹸ‬
‫ﺍﻟﺸﻲ ﹶﺀ ﺇﹺﺫﺍ ﹶﺳ ﱠﻮﺍ ﹸﻩ ﻭ ﹶﺃﺣﺴ ﹶﻦ ﺻﻨﻌﺘﻪ«‪.‬‬ ‫ﺪﺍﻥ‪ » :‬ﹶﺩ ﹾﻣ ﹶﻠ ﹶﺞ ﺍﷲ ﹸﻟ ﹾﺆ ﹸﻟ ﹶﺆﺓﹰ« ﹶﺩ ﹾﻣ ﹶﻠ ﹶﺞ ﱠ‬
‫ﺣﺪﻳﺚ ﺧﺎﻟﺪ ﺑﻦ ﹶﻣ ﹾﻌ ﹶ‬
‫)‪ (٦‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ‪ ،‬ﺍﻟﺴﻨﺔ )ﺹ‪.(٢٩٧/‬‬
‫‪٩٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﺍﻟﻤﺆﹾ ﹺﻣ ﹺﻦ ﹶﻳ ﹾﻜ ﹶﺮ ﹸﻩ‬
‫ﺲ ﹸ‬ ‫ﺏ )‪ ،(...‬ﹶﻭ ﹶﻣﺎ ﹶﺗ ﹶﺮ ﱠﺩ ﹾﺩ ﹸﺕ ﹶﻋ ﹾﻦ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺃ ﹶﻧﺎ ﹶﻓ ﹺ‬
‫ﺎﻋ ﹸﻠ ﹸﻪ ﹶﺗ ﹶﺮ ﱡﺩ ﹺﺩﻱ ﹶﻋ ﹾﻦ ﹶﻧ ﹾﻔ ﹺ‬ ‫ﺎﻟﺤ ﹾﺮ ﹺ‬ ‫ﹶﻓ ﹶﻘﺪﹾ ﺁ ﹶﺫ ﹾﻧ ﹸﺘ ﹸﻪ ﺑﹺ ﹶ‬
‫ﺍﻟﻤ ﹾﻮ ﹶﺕ ﹶﻭ ﹶﺃ ﹶﻧﺎ ﹶﺃ ﹾﻛ ﹶﺮ ﹸﻩ ﹸﻣ ﹶﺴ ﹶﺎﺀ ﹶﺗﻪﹸ«)‪.(١‬‬
‫ﹶ‬

‫ﻭﻗﺪ ﹶﺑ ﱠﻴ ﹶﻦ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺬﻫﺒﻲ ﻧﻜﺎﺭﺓ ﺍﻟ ﱠﺘ ﹶﺮ ﱡﺩ ﹺﺩ ﻓﻲ ﺣﻖﹼ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻓﻲ ﺗﺮﺟﻤﺔ‬

‫)ﺧﺎﻟﺪ ﺑﻦ ﻣﺨﻠﺪ( )‪ (٢‬ﺭﺍﻭﻱ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻓﻬﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﹺﺟﺪﺍ‪ ،‬ﹶ‬
‫ﻟﻮﻻ ﻫﻴﺒﺔ »ﺍﻟﺠﺎﻣﻊ‬
‫ﹺ‬
‫ﻨﻜﺮﺍﺕ )ﺧﺎﻟﺪ ﺑﻦ ﻣﺨﻠﺪ(‪ ،‬ﻭﺫﻟﻚ ﻟﻐﺮﺍﺑﺔ ﻟﻔﻈﻪ‪.(٣)«...‬‬ ‫ﺍﻟﺼﺤﻴﺢ« ﹶﻟ ﹶﻌﺪﱡ ﻭ ﹸﻩ ﻓﻲ ﹸﻣ‬
‫ﹼ‬
‫ﺃﻗﻮﻝ‪ :‬ﺑﻞ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﹶﺃ ﹾﻥ ﹸﻳ ﹶﻘﺪﱢ ﹸﻣﻮﺍ ﹸﻗﺪﹾ ﹺﺳ ﱠﻴ ﹶﺔ ﺍﷲﹺ ﻭﻫﻴﺒﺘﻪ ﻋﻠﻰ ﹸﻗﺪﹾ ﹺﺳ ﱠﻴ ﹺﺔ ﻭﻫﻴﺒﺔ ﻛﺘﺎﺏ‬
‫ﺍﻟﻤﺘ ﹶﹶﻌ ﱢﻠ ﹺﻖ ﹺﻓﻲ ﹶﺣﻖﱢ ﺍﷲﹺ‬
‫ﺍﻟﻤ ﹾﻨ ﹶﻜ ﹺﺮ ﹸ‬ ‫»ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ«‪ ،‬ﻭﺃﻥ ﻻ ﹶﻳﺘ ﹶﹶﻬ ﱠﻴ ﹶﺐ ﺃﺣﺪﹲ ﹺﻣ ﹾﻦ ﹶﺭ ﱢﺩ ﻫﺬﺍ ﹶ‬
‫ﺍﻟﺨ ﹶﺒ ﹺﺮ ﹸ‬
‫ﺃﺣﻖ ﺃﻥ ﹸﻳ ﱠﺘ ﹶﺒ ﹶﻊ!!‬
‫ﻓﺎﻟﺤﻖ ﱡ‬‫ﱡ‬ ‫ﺑﺤﺠﺔ ﺃﻧﻪ ﹶﻣ ﹾﺮ ﹺﻭ ﱞﻱ ﻓﻲ »ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ«‪،‬‬ ‫ﺗﻌﺎﻟﻰ ﹼ‬
‫ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻋﻠﻰ ﺍﻟﺒﻌﻮﺽ‪ :‬ﻓﻘﺪ‬ ‫ﺷﺮﻋﺎ ﻋﻨﺪﻫﻢ ﺃﻥ ﹶﻳﺠﻠﺲ ﺍ ﹸ‬‫‪ -١٨‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﹶﻣﺎﻧﹺ ﹶﻊ ﹰ‬
‫ﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺍﻟﺪﹼ ﺍﺭﻣﻲ‪» :‬ﻭ ﹶﻟﻮ ﻗﺪ ﺷﺎﺀ ﹾ‬
‫ﻻﺳ ﹶﺘ ﹶﻘ ﱠﺮ ﻋﻠﻰ ﻇﻬﺮ ﺑﻌﻮﺿﺔ ﻓﺎﺳﺘﻘ ﱠﻠﺖ ﺑﻪ ﺑﻘﺪﺭﺗﻪ ﻭﻟﻄﻒ‬
‫ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻓﻜﻴﻒ ﻋﻠﻰ ﻋﺮﺵ ﻋﻈﻴﻢ؟«)‪ .(٤‬ﻭﻧﻘﻠﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻨﻪ ﻭﺍﺳﺸﻬﺪ ﺑﻪ ﻹﺛﺒﺎﺕ ﻋﻘﻴﺪﺓ‬ ‫ﱠ‬
‫ﺟﻠﻮﺱ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪.‬‬
‫)‪(٥‬‬ ‫ﹺ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٠٥/٨‬ﺭﻗﻢ‪.(٦٥٠٢/‬‬

‫ﺍﻟﺬﻫﺒﻲ ﻓﻲ ﺗﺮﺟﻤﺔ )ﺧﺎﻟﺪ(‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« )‪» :(٣٤١/١١‬ﻭﺳﺎﻕ ﹼ‬
‫ـﺤﺘ ﱡﹶﺞ ﺑﻪ«‪ .‬ﻭﺃﺧـﺮﺝ‬
‫ﻣﻦ »ﺍﻟـﻤﻴﺰﺍﻥ« ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻗﻮﻝ ﺃﺣﻤﺪ ﻓﻴﻪ‪» :‬ﻟﻪ ﻣﻨﺎﻛﻴﺮ«‪ ،‬ﻭﻗﻮﻝ ﺃﺑـﻲ ﺣﺎﺗﻢ‪» :‬ﻻ ﹸﻳ ﹾ‬
‫ﺍﺑـﻦ ﻋـﺪﻱ ﻋﺸـﺮﺓ ﺃﺣﺎﺩﻳـﺚ ﻣــﻦ ﺣﺪﻳﺜﻪ ﺍﺳﺘﻨﻜﺮﻫﺎ‪ ،‬ﻫﺬﺍ ﺍﻟـﺤﺪﻳﺚ ﻣـﻦ ﻃﺮﻳﻖ ﻣﺤﻤﺪ ﺑﻦ ﻣـﺨﻠﺪ ﻋﻦ‬
‫ﻣﺤﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ ﺷﻴﺦ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﺟﺪﺍ ﻟﻮﻻ ﻫﻴﺒﺔ ﺍﻟﺼﺤﻴﺢ‬
‫ﺧﺮﺟﻪ ﹶﻣ ﹾﻦ ﻋﺪﺍ‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻤﺘﻦ ﻟﻢ ﻳﺮﻭ ﺇﻻ ﺑﻬﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻭﻻ ﹼ‬ ‫ﻟﻌﺪﹼ ﻭﻩ ﻓﻲ ﻣﻨﻜﺮﺍﺕ )ﺧﺎﻟﺪ ﺑﻦ ﻣﺨﻠﺪ( ﹼ‬
‫ﹸ‬
‫ﻭﺇﻃﻼﻕ ﺃﻧﹼﻪ ﻟﻢ‬ ‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻫﻮ ﻓﻲ »ﻣﺴﻨﺪ ﺃﺣﻤﺪ« ﺟﺰ ﹰﻣﺎ‪،‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻻ ﺃﻇﻨـﻪ ﻓﻲ »ﻣﺴﻨﺪ ﺃﺣﻤﺪ««‪ .‬ﹸ‬
‫ﺃﻳﻀﺎ‪،‬‬
‫ﻣﻘﺎﻝ ﹰ‬ ‫ﻳﺮﻭ ﻫﺬﺍ ﺍﻟﻤﺘﻦ ﺇﻻ ﺑﻬﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓـ )ﺷﺮﻳﻚ( ﺷﻴﺦ ﺷﻴﺦ )ﺧﺎﻟﺪ( ﻓﻴﻪ ﹲ‬
‫ﻭﺗﻔﺮﺩ ﻓﻴﻪ ﺑﺄﺷﻴﺎﺀ ﻟﻢ ﹸﻳﺘﺎﺑﻊ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻟﻜﻦ‬
‫ﻭﺃﺧﺮ ﹼ‬‫ﻭﻫﻮ ﺭﺍﻭﻱ ﺣﺪﻳﺚ ﺍﻟﻤﻌﺮﺍﺝ ﺍ ﹼﻟﺬﻱ ﺯﺍﺩ ﻓﻴﻪ ﻭﻧ ﹼﻘﺺ ﻭﻗﺪﹼ ﻡ ﹼ‬
‫ﺃﻥ ﻟﻪ ﹰ‬
‫ﺃﺻﻼ«‪ .‬ﺛﻢ ﻗﺎﻡ ﺑﺴﺮﺩﻫﺎ ﻭﺟﻤﻴﻌﻬﺎ ﺿﻌﻴﻔﺔ ﻛﻤﺎ ﹶﺣﻜ ﹶﹶﻢ‬ ‫ﻟﻠﺤﺪﻳﺚ ﹸﻃﺮﻕ ﺃﺧﺮ￯ ﻳﺪﻝ ﻣﺠﻤﻮﻋﻬﺎ ﻋﻠﻰ ﹼ‬
‫ﻋﻠﻴﻬﺎ ﻫﻮ ﻧﻔﺴﻪ‪.‬‬
‫)‪ (٣‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪.(٦٤١/١‬‬
‫)‪ (٤‬ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻧﻘﺾ ﺍﻟﺪﺍﺭﻣﻲ ﻋﻠﻰ ﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ )‪.(٤٥٨/١‬‬
‫)‪ (٥‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﻟﺠﻬﻤﻴﺔ )‪.(٤٥٨/١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٩٦‬‬

‫‪ -١٩‬ﻭﺃ ﱠﻧﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻟﻪ ﹶﺣﺪﱞ )‪ (١‬ﻳﻌﻠﻤﻪ ﻫﻮ ﻭﻻ ﻳﻌﻠﻤﻪ ﻏﻴﺮﻩ‪ :‬ﹶﺣﻴﺚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ‬
‫ﺍﻟﺴ ﱠﻨ ﹸﺔ ﻋﻠﻰ ﻣﻌﻨﻰ ﺫﻟﻚ ﻛﻤﺎ ﺗﻘﺪﹼ ﻡ‬ ‫ﺍﻟﻜﺘﺎﺏ ﹶﻭ ﱡ‬
‫ﹸ‬ ‫ﺗﻴﻤﻴﺔ‪» :‬ﻭﻳﻘﻮﻟﻮﻥ ﻟﻬﻢ – ﺃﻱ ﺍﻟﻤﺜﺒﺘﺔ –‪ :‬ﻗﺪ ﹼ‬
‫ﺩﻝ‬
‫ﺃﻥ ﹶ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻪ ﹶﺣﺪﱞ ﹶﻳﺘ ﹶﹶﻤ ﱠﻴ ﹸﺰ ﺑﻪ‬ ‫ﺍﺣﺘﺠﺎﺝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻟﺬﻟﻚ ﺑﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ)‪ ،(٢‬ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﹼ‬
‫ﺍﻷﻣﺮ‬
‫ﹸ‬ ‫ﻳﻌﺮﺝ‬
‫ﹶ‬ ‫ﻳﺼﺢ ﻣﻌﻪ ﺃﻥ‬
‫ﹼ‬ ‫ﹰ‬
‫ﺍﻧﻔﺼﺎﻻ ﻭﻣﺒﺎﻳﻨ ﹰﺔ ﺑﺤﻴﺚ‬ ‫ﻭﺃﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺨﻠﻖ‬ ‫ﻋﻦ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ‪ ،‬ﹼ‬
‫ﻭﻳﺼﺢ ﺃﻥ ﹶﻳ ﹺﺠﻲ ﹶﺀ ﹸﻫ ﹶﻮ)‪.(٥)«(٤‬‬
‫ﹼ‬ ‫)‪(٣‬‬
‫ﺇﻟﻴﻪ ﻭﻳﺼﻌﺪﹶ ﺇﻟﻴﻪ‬

‫ﺃﻳﻀﺎ‪» :‬ﻭﺫﻟﻚ ﻻ ﹸﻳﻨﺎﻓﻲ ﻣﺎ ﺗﻘﺪﱠ ﻡ‪ ،‬ﻣﻦ ﺇﺛﺒﺎﺕ ﹶﺃ ﱠﻧ ﹸﻪ ﻓﻲ ﻧﻔﺴﻪ ﻟﻪ ﹶﺣﺪﱞ‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﹰ‬
‫ﻳﻌﻠﻤﻪ ﻫﻮ ﻭﻻ ﻳﻌﻠﻤﻪ ﻏﻴﺮﻩ«)‪.(٦‬‬

‫ﺍﻟﺤﺪﱠ ﷲ‪ ،‬ﻓﻘﺎﻝ ﻓﻲ‬

‫»ﺍﻟﺼﺤﻴﺢ« ﹶ‬ ‫ﻫﺬﺍ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺕ‪ (٣٥٤/‬ﺻﺎﺣﺐ ﹼ‬
‫ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ »ﺍﻟﺜﻘﺎﺕ«‪» :‬ﺍﻟﺤﻤﺪﹸ ﷲ ﺍ ﹼﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﹶﺣﺪﱞ ﹶﻣ ﹾﺤﺪﹸ ﹲ‬
‫ﻭﺩ ﹶﻓ ﹸﻴ ﹾﺤﺘ ﹶﹶﻮ￯‪ ،‬ﻭﻻ ﻟﻪ ﹲ‬
‫ﺃﺟﻞ‬
‫ﺍﻟﺰ ﹶﻣ ﹺ‬
‫ﺎﻥ‪ ،‬ﻭﻻ ﻳﺪﺭﻙ‬ ‫ﺗﻮﺍﺗﺮ ﱠ‬
‫ﹸ‬ ‫ﹸ‬
‫ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ‬ ‫ﹺ‬
‫ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﻻ‬ ‫ﺟﻮﺍﻣﻊ‬
‫ﹸ‬ ‫ﻣﻌﺪﻭﺩ ﹶﻓ ﹶﻴ ﹾﻔﻨﹶﻰ‪ ،‬ﻭﻻ ﹸﻳﺤﻴﻂ ﺑﻪ‬
‫ﹲ‬

‫)‪ (١‬ﺍﻟﺤﺪﱡ ‪ :‬ﻫﻮ ﻃﺮﻑ ﺍﻟﺸﻲﺀ ﻭﻣﻨﺘﻬﺎﻩ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ‬
‫)‪.(٦/٨‬‬
‫)‪ (٢‬ﺍﺩﻋﺎﺀ ﻏﻴﺮ ﺻﺤﻴﺢ ﺇﺫ ﻟﻴﺲ ﻫﻨﺎﻟﻚ ﺁﻳﺔ ﻗﻄﻌﻴﺔ ﺍﻟﺪﻻﻟﺔ ﺃﻭ ﹶﻇﻨﱢ ﱠﻴﺔ ﺍﻟﺪﻻﻟﺔ ﹸﺗ ﹾﺜﺒﹺ ﹸﺖ ﷲ ﹶ‬
‫ﺍﻟﺤﺪﱠ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ‬
‫ﺫﻟﻚ‪.‬‬
‫)‪ (٣‬ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﺮﻭﺝ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻤﻼﺋﻜﺔ ﺇﻟﻴﻪ‪ ،‬ﻣﻌﻨﺎﻩ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﻓﻲ ﺗﻔﺴﻴﺮ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾¹¸¶μ﴿ :‬ﺍﻟﻤﻌﺎﺭﺝ‪ [٤/‬ﻣﻦ ﺗﻔﺴﻴﺮﻩ )‪» :(٢٧٢/١٠‬ﺃﻱ‪ :‬ﺇﻟﻰ‬
‫ﺍﻟﻤﻜﺎﻥ ﺍ ﹼﻟﺬﻱ ﻫﻮ ﻣﺤ ﹼﻠﻬﻢ ﻭﻫﻮ ﻓﻲ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ ﻷﻧﹼﻬﺎ ﻣﺤﻞ ﺑﺮﻩ ﻭﻛﺮﺍﻣﺘﻪ«‪.‬‬
‫ﻭﻗﺎﻝ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾¾½¼»º¹¸﴿ :‬ﻓﺎﻃﺮ‪ [١٠/‬ﻣﻦ‬
‫ﺗﻔﺴﻴﺮﻩ )‪ (١٩/٩‬ﻣﺎ ﻧﺼﻪ‪» :‬ﻭﺻﻌﻮﺩ ﺍﻟﻜﻼﻡ ﺇﻟﻴﻪ ﺗﻌﺎﻟﻰ ﻣﺠﺎﺯ ﻓﻲ ﺍﻟﻔﺎﻋﻞ ﻭﻓﻲ ﺍﻟﻤﺴﻤﻰ ﺇﻟﻴﻪ‪ ،‬ﻷﻧﻪ‬
‫ﺍﻟﺼﻌﻮﺩ ﻣﻦ ﺍﻷﺟﺮﺍﻡ ﻳﻜﻮﻥ‪،‬‬ ‫ﻷﻥ ﹼ‬‫ﺑﺎﻟﺼﻌﻮﺩ ﹼ‬‫ﺃﻟﻔﺎﻅ ﻻ ﺗﹸﻮﺻﻒ ﹼ‬ ‫ﹲ‬ ‫ﻭﻷﻥ )ﺍﻟﻜ ﹺﹶﻠ ﹶﻢ(‬
‫ﹼ‬ ‫ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﻓﻲ ﺟﻬﺔ‪،‬‬
‫ﻭﺇﻧﻤﺎ ﺫﻟﻚ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻘﺒﻮﻝ ﻭﻭﺻﻔﻪ ﺑﺎﻟﻜﻤﺎﻝ‪ .‬ﻛﻤﺎ ﹸﻳﻘﺎﻝ‪ :‬ﻋﻼ ﻛﻌﺒﻪ ﻭﺍﺭﺗﻔﺎﻉ ﺷﺄﻧﻪ‪ ،‬ﻭﻣﻨﻪ ﺗﺮﺍﻓﻌﻮﺍ ﺇﻟﻰ‬
‫ﻋﻠﻮ ﻓﻲ ﺍﻟﺠﻬﺔ«‪.‬‬
‫ﻭﺭﻓﻊ ﺍﻷﻣﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﹼ‬ ‫ﺍﻟﺤﺎﻛﻢ‪ ،‬ﹸ‬
‫ﺍﻟﻤﺠﺴﻤﺔ ﺃﻧﹼﻪ ﻳﺠﻲﺀ‪ ،‬ﻓﻤﻌﻨﻰ ﺫﻟﻚ ﹼ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﺯﺍﻟﺖ ﻋﻨﻪ ﺻﻔﺔ ﺍﻟﻌﻠﻮ‬ ‫ﹼ‬ ‫ﺻﺢ ﻋﻨﺪ‬
‫)‪ (٤‬ﺇﺫﺍ ﹼ‬
‫ﺍﻟﻤﻜﺎﻧﻲ!!!‬
‫)‪ (٥‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﻟﺠﻬﻤﻴﺔ )‪.(٤٤٥/١‬‬
‫ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(٤٤٣/١‬‬ ‫)‪(٦‬‬
‫‪٩٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﺗﻌﺎﻇﻢ ﻗﺪﺭﻩ ﻋﻦ ﻣﺒﺎﻟﻎ ﻧﻌﺖ‬

‫ﹶ‬ ‫ﻭﺍﻟﺤﻮﺍﺱ‪ ،‬ﻭﻻ ﹸﻳﻘﺎﺱ ﺻﻔﺎﺕ ﺫﺍﺗﻪ ﺑﺎﻟ ﹼﻨﺎﺱ‪،‬‬
‫ﹼ‬ ‫ﻧﻌﻤﺘﻪ ﺑﺎﻟﺸﹼ ﻮﺍﻫﺪ‬
‫ﺍﻟﻮﺍﺻﻔﻴﻦ‪ ،‬ﹶﻭ ﹶﺟ ﱠﻞ ﻭﺻﻔﻪ ﻋﻦ ﺇﺩﺭﺍﻙ ﻏﺎﻳﺔ ﺍﻟﻨﺎﻃﻘﻴﻦ‪.(١)«...‬‬

‫ﺍﻟﺤﺪﱠ‬
‫ﺃﻧﻜﺮ ﹶ‬ ‫ﺍﻟﺤﺪﻳﺚ ﹼﺇﻻ ﺃﻥ ﻗﺎﻣﻮﺍ ﺑﻄﺮﺩﻩ ﻣﻦ ﺳﺠﺴﺘﺎﻥ ﻷﻧﹼﻪ ﹶ‬ ‫ﹺ‬ ‫ﻓﻤﺎ ﻛﺎﻥ ﻓﻌﻞ ﺣﺸﻮﻳﺔ ﺃﻫﻞﹺ‬
‫ﺎﻋ ﹶﻠ ﹾﻢ‪ ،‬ﹶﺃ ﱠﻥ‬ ‫ﺍﻟﺴ ﹾﺒ ﹺﻜ ﱡﻲ ﻓﻲ ﺗﺮﺟﻤﺔ ﺍﺑﻦ ﺣﺒﺎﻥ‪ » :‬ﹶﻓ ﹾ‬ ‫ﷲﹺ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﱡ‬
‫ﺷﻴﺦ‬ ‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹸﺔ ﹶ‬ ‫ﻴﻪ ﹸ‬‫ﺎﻋﻴﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﺍﻟﻬﺮﻭﻱ( )ﺕ‪٤٨١/‬ﻫـ( ﺍ ﹼﻟﺬﻱ ﹸﺗ ﹶﺴ ﱢﻤ ﹺ‬ ‫ﹶ‬
‫)ﺃ ﹶﺑﺎ ﺇﹺ ﹾﺳ ﹶﻤ ﹺ‬
‫ﻒ ﹶﻟ ﹾﻢ ﹶﺃ ﹶﺭ ﹸﻩ‬ ‫ﺎﻝ‪ :‬ﹶﻭ ﹶﻛ ﹾﻴ ﹶ‬ ‫ﺎﻝ‪ :‬ﹶﺳ ﹶﺄ ﹾﻟ ﹸﺖ )ﻳﺤﻴﻰ ﺑﻦ ﻋﻤﺎﺭ( ﹶﻋﻦ ﺍ ﹾﺑﻦ ﺣ ﹶﺒﺎﻥ‪ ،‬ﹸ‬
‫ﻗﻠﺖ‪ :‬ﹶﺭ ﹶﺃ ﹾﻳﺘ ﹸﹶﻪ؟ ﹶﻗ ﹶ‬ ‫ﻹ ﹾﺳ ﹶﻼ ﹺﻡ)‪ ،(٢‬ﹶﻗ ﹶ‬ ‫ﺍ ﹺ‬
‫ﻳﻦ‪ ،‬ﹶﻗ ﹺﺪ ﹶﻡ ﻋﻠﻴﻨﺎ ﹶﻓﺄﻧ ﹶﹾﻜ ﹶﺮ‬ ‫ﻳﻜﻦ ﹶﻟ ﹸﻪ ﹶﻛﺒﹺ ﹸﻴﺮ ﹺﺩ ﹴ‬
‫ﻛﺜﻴﺮ ﹶﻭ ﹶﻟ ﹾﻢ ﹾ‬ ‫ﻋﻠﻢ ﹲ‬ ‫ﹶﻭ ﹶﻧ ﹾﺤ ﹸﻦ ﹶﺃ ﹾﺧ ﹶﺮ ﹾﺟﻨﹶﺎ ﹸﻩ ﹺﻣ ﹾﻦ ﹺﺳ ﹺﺠ ﹾﺴﺘﹶﺎﻥ‪ ،‬ﹶﻛ ﹶ‬
‫ﺎﻥ ﹶﻟ ﹸﻪ ﹲ‬
‫ﻭﻟﻴﺖ ﺷﻌﺮﻱ‪،‬‬ ‫ﺍﻟﺠﺎ ﹺﺭﺡ! ﹶ‬ ‫ﺍﻟﺤﺪﱠ ﷲﹺ ﹶﻓ ﹶﺄ ﹾﺧ ﹶﺮ ﹾﺟﻨﹶﺎ ﹸﻩ ﹺﻣ ﹾﻦ ﹺﺳ ﹺﺠ ﹾﺴﺘﹶﺎﻥ‪ .‬ﺍﻧﹾﺘﻬﻰ‪ .‬ﹸ‬
‫ﻗﻠﺖ‪ :‬ﺍﻧ ﹸﹾﻈ ﹾﺮ ﹶﻣﺎ ﹶﺃ ﹾﺟ ﹶﻬ ﹶﻞ ﹶﻫ ﹶﺬﺍ ﹶ‬ ‫ﹶ‬
‫ﻴﻪ؟!«)‪.(٣‬‬‫ﺍﻟﺤﺪﱢ ﷲﹺ ﹶﺃ ﹾﻭ ﹶﻧ ﹺﺎﻓ ﹺ‬
‫ﻭﺡ‪ ،‬ﹸﻣ ﹾﺜﺒﹺ ﹸﺖ ﹶ‬ ‫ﹶﻣ ﹺﻦ ﹶ‬
‫ﺍﻟﻤ ﹾﺠ ﹸﺮ ﹸ‬

‫»ﻭﺟﻤﻬﻮﺭ‬
‫ﺑﺼﻮﺕ ﻭﺣﺮﻑ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﹸ‬ ‫ﹴ‬ ‫‪ -٢٠‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻳﺘ ﹶﹶﻜ ﱠﻠﻢ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺮﺑﻲ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺗﻜ ﱠﻠﻢ ﺍ ﹸ‬
‫ﷲ ﺑﻪ ﺑﹺﺤﺮﻑ ﻭﺻﻮﺕ«)‪.(٤‬‬

‫ﻣﺮ ﺁﻧ ﹰﻔﺎ )ﺹ‪ (٨٥/‬ﹼ‬

‫ﺃﻥ ﺟﻤﻬﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎ ﹼﻓﺔ ﻳﻨﻔﻮﻥ‬ ‫ﻭﻗﺪ ﹼ‬
‫ﺍﻟﺮﺍﺯﻱ‬
‫ﻭﺍﻟﺼﻮﺕ ﺑﺨﻼﻑ ﻣﺎ ﺍ ﹼﺩﻋﺎﻩ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺨﺮ ﹼ‬ ‫ﹼ‬ ‫ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺤﺮﻑ‬
‫ﹶ‬
‫ﻭﺍﻟﺤﺮﻑ ﻓﻲ ﺗﻔﺴﻴﺮﻩ‪» :‬ﻭﺃ ﹼﻣﺎ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺪ ﺃﻃﺒﻘﻮﺍ‬ ‫ﻮﺕ‬ ‫ﺑﻌﺪ ﹺﺫﻛﺮ ﻣﻦ ﻧﺴﺐ ﷲ ﹼ‬
‫ﺍﻟﺼ ﹶ‬
‫ﹲ‬
‫ﺣﺎﺻﻠﺔ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﻣﻌﺪﻭﻣﺔ‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﻟﺤﺮﻭﻑ ﻭﺍﻷﺻﻮﺍﺕ ﹲ‬
‫ﻛﺎﺋﻨﺔ ﺑﻌﺪ ﺃﻥ ﻟﻢ ﺗﻜﻦ‪،‬‬ ‫ﻋﻠﻰ ﹼ‬
‫ﺃﻳﻀﺎ ﻓﻲ ﹼ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻟﺤﺮﻭﻑ ﻫﻞ ﻫﻲ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻭ ﻳـﺨﻠﻘﻬﺎ ﺍﷲ‬ ‫)‪ .(...‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﹰ‬

‫)‪ (١‬ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺍﻟﺜﻘﺎﺕ )‪.(١/١‬‬

‫)‪ (٢‬ﻛﺜﻴﺮ ﻣﺎ ﺗﺴﺘﺨﺪﻡ ﺍﻟﻤﺠﺴﻤﺔ ﻟﻘﺐ )ﺷﻴﺦ ﺍﻹﺳﻼﻡ( ﻋﻠﻰ ﺃﺋﻤﺘﻬﻢ ﻭﻋﻠﻤﺎﺋﻬﻢ ﻛﻮﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺇﻗﻨﺎﻉ‬
‫ﺍﻵﺧﺮﻳﻦ ﺑﻤﺎ ﻳﻘﻮﻟﻪ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻣﻦ ﺗﺠﺴﻴﻢ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺪ ﺃﻓﺘﻰ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ ﺃﻧﹼﻪ ﻻ‬
‫ﻳﺠﻮﺯ ﺃﻥ ﹸﻳﻄﻠﻖ ﻋﻠﻰ ﺇﻣﺎﻡ ﺃﻭ ﺷﻴﺦ ﻟﻘﺐ )ﺷﻴﺦ ﺍﻹﺳﻼﻡ(‪ ،‬ﻷﻧﻪ ﻻ ﹸﻳ ﹾﻌ ﹶﺼ ﹸﻢ ﺃﺣﺪﹲ ﻣﻦ ﺍﻟﺨﻄﺄ ﻓﻴﻤﺎ ﻳﻘﻮﻝ‬
‫ﺍﻟﺮﺳﻞ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ‬ ‫ﻓﻲ ﹺ‬
‫ﺍﻹ ﹾﺳ ﹶﻼ ﹺﻡ ﺇﻻ ﹼ‬
‫ﺍﻟﻌﺜﻴﻤﻴﻦ )‪.(١١٧/٣‬‬
‫ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻃﺒﻘﺎﺕ ﹼ‬
‫ﺍﻟﺸﺎﻓﻌ ﹼﻴﺔ ﺍﻟﻜﺒﺮ￯ )‪.(١٣٢/٣‬‬ ‫)‪(٣‬‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯ )‪.(٥٥٧ – ٥٥٦ /٥‬‬ ‫)‪(٤‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‬ ‫‪٩٨‬‬

‫]ﺍﻟـﻤﺠﺴﻤﺔ[‪ ،‬ﻭﺍﻟﺜﹼـﺎﻧﻲ‪ :‬ﻗـﻮﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﺃﻣﺎ‬

‫ﹼ‬ ‫ﺍﻟﻜ ﱠﺮ ﹺﺍﻣ ﱠﻴﺔ‬
‫ﻓﺎﻷﻭﻝ ﻫﻮ ﻗﻮﻝ ﹶ‬
‫ﹼ‬ ‫ﻓﻲ ﺟﺴﻢ ﺁﺧﺮ؛‬
‫ﺇﻥ ﻛﻼﻡ ﺍﷲ ﺻﻔﺔ ﻗﺪﻳﻤﺔ ﹼ‬
‫ﺗﺪﻝ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ)‪ .(١‬ﻭﺯﻋﻢ‬ ‫ﺍﻷﺷﻌﺮ ﹼﻳﺔ ﻓﻘﺎﻟﻮﺍ‪ :‬ﹼ‬
‫ﺍﻟﺼﻔﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻳﻤﺘﻨﻊ ﻛﻮﻧﻬﺎ ﻣﺴﻤﻮﻋ ﹰﺔ‪ ،‬ﻭﺇﻧﹼﻤﺎ‬
‫ﺃﻥ ﺗﻠﻚ ﹼ‬ ‫ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﹼ‬‫ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﻤﺎﺗﺮﻳﺪﻱ ﹼ‬
‫ﻗﺮﻳﺐ ﻣﻦ ﹺ‬
‫ﻗﻮﻝ‬ ‫ﹲ‬ ‫ﹸ‬
‫ﺍﻟﻘﻮﻝ‬ ‫ﻭﺃﺻﻮﺍﺕ ﻳﺨﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺸﹼ ﺠﺮﺓ)‪ .(٢‬ﻭﻫﺬﺍ‬
‫ﹲ‬ ‫ﹲ‬
‫ﺣﺮﻭﻑ‬ ‫ﺍﻟﻤﺴﻤﻮﻉ‬
‫ﹸ‬
‫ﹺ‬
‫ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﷲ ﺃﻋﻠﻢ«)‪.(٣‬‬

‫‪ -٢١‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻳﻜﻮﻥ ﻗﺮﻳ ﹰﺒﺎ ﺇﻟﻰ ﻗﻤﻢ ﺍﻟﺠﺒﺎﻝ ﻣﻦ ﺍﻟ ﹼﻨﺎﺱ ﻓﻲ ﺍﻷﺳﻔﻞ‪ :‬ﹶﺣﻴﺚ‬
‫ﺃﻥ ﺭﺃﺱ ﺍﻟﺠﺒﻞ ﻟﻴﺲ ﺑﺄﻗﺮﺏ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ‬ ‫ﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﹼ ﺍﺭﻣﻲ‪» :‬ﻣﻦ ﺃﻧﺒﺄﻙ‪ ،‬ﹼ‬
‫ﺃﻗﺮﺏ‬
‫ﹸ‬ ‫ﺭﺃﺱ ﺍﻟﺠﺒﻞ‬
‫ﺃﻥ ﹶ‬‫ﺎﻭﺍﺗﹺ ﹺﻪ‪ ،‬ﹶﻋ ﹺﻠ ﹶﻢ ﹶﻳ ﹺﻘﻴﻨﹰﺎ ﹼ‬ ‫ﻓﻮﻕ ﻋﺮﺷﻪ ﹶ‬
‫ﻓﻮﻕ ﹶﺳ ﹶﻤ ﹶ‬ ‫ﺍﷲ ﹶ‬‫ﺑﺄﻥ ﹶ‬
‫ﺃﺳﻔﻠﻪ؟ ﻷﻧﹼﻪ ﹶﻣ ﹾﻦ ﺁ ﹶﻣ ﹶﻦ ﹼ‬
‫ﻭﺍﻟﺴﺎﺩﺳﺔ‬
‫ﺍﻟﺴﺎﺩﺳﺔ‪ ،‬ﹼ‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﺃﻗﺮﺏ ﺇﻟﻰ ﻋﺮﺵ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ ﹼ‬‫ﻭﺃﻥ ﹼ‬‫ﺇﻟﻰ ﺍﷲﹺ ﹺﻣﻦ ﺃﺳﻔﻠﻪ‪ ،‬ﹼ‬
‫ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺨﺎﻣﺴﺔ‪ ،‬ﹸﺛ ﱠﻢ ﻛﺬﻟﻚ ﺇﻟﻰ ﺍﻷﺭﺽ‪.(٤)«...‬‬

‫ﺍﻟﻤﺠﺴﻤﺔ ﻓﻲ ﺗﺠﺴﻴﻢ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻭﺍﻟﺨﻼﺻﺔ‪ :‬ﹼ‬

‫ﺃﻥ‬ ‫ﹼ‬ ‫ﻭﻫﺬﺍ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﹺﻣﻦ ﺃﻗﻮﺍﻝ‬
‫ﻭﺟﻮﺍﺭﺡ ﹸﻳ ﹶﺴ ﱡﻤﻮ ﹶﻧ ﹶﻬﺎ‬
‫ﹶ‬ ‫ﺃﻥ ﷲ ﺗﻌﺎﻟﻰ ﺻﻮﺭ ﹰﺓ ﻭﺃﻋﻀﺎ ﹶﺀ‬ ‫ﹶﻣﻦ ﹶﺳ ﱠﻤ ﹾﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻳﻌﺘﻘﺪﻭﻥ ﹼ‬
‫ﻭﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﻟﻌﻴﻦ‪ ،‬ﻭﺍﻟﺠﻨﺐ‪،‬‬ ‫ﹼ‬ ‫ﻭﺍﻟﺴﺎﻕ‪ ،‬ﹶﻭﺍﻟ ﹶﻘﺪﹶ ﻡ‬
‫ﹼ‬ ‫ﺻﻔﺎﺕ‪ ،‬ﻛﺎﻟﻴﺪ‪ ،‬ﻭﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﺍﻟﻮﺟﻪ‪،‬‬ ‫ﹴ‬
‫ﻭﺍﻟﻄﻠﻮﻉ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﺕ‬ ‫ﹼ‬ ‫ﻭﺍﻟﺠﻠﻮﺱ‪ ،‬ﻭﺍﻟﺤﺮﻛﺔ‪ ،‬ﻭﺍﻟﺤﺪﹼ ‪ ،‬ﻭﺍﻟﺠﻬﺔ‪ ،‬ﻭﺍﻟ ﹼﻨﺰﻭﻝ‪،‬‬
‫ﺃﺣﺎﺩﻳﺚ ﺗﺎﻟﻔ ﹰﺔ‬
‫ﹶ‬ ‫ﺍﻟﻤﺤﺪﺛﺎﺕ ﻭﺍﻷﺟﺴﺎﻡ‪ ،‬ﻭﻫﻢ ﻳﺴﺘﺪ ﹼﻟﻮﻥ ﻋﻠﻰ ﺫﻟﻚ – ﺇﺿﺎﻓ ﹰﺔ ﺇﻟﻰ ﻣﺎ ﹼ‬
‫ﻣﺮ ﻣﻦ‬
‫ﻭﺑﺎﻃﻠ ﹰﺔ – ﺑﹺ ﹶﻤﺎ ﹶﻭ ﹶﺭ ﹶﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﹺﻣﻦ ﻧﺼﻮﺹ ﻣﺘﺸﺎﺑﻬﺔ ﺍﺳﺘﺪ ﹼﻟﻮﺍ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟ ﹼﺘﺠﺴﻴﻢ‪ ،‬ﻭﻫﻲ‬
‫ﹰ‬
‫ﻭﺃﺻﻼ‬ ‫ﻣﺮﺟﻌﺎ‬
‫ﹰ‬ ‫ﺎﻥ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹺﻬ ﱠﻴ ﹴﺔ ﻋﻨﺪ ﺟﻤﻴﻊ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﻲ ﺍﺗﹼﺨﺬﺕ ﹺﻣﻦ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ‬ ‫ﹸﻣﺆﹶ ﱠﻭ ﹶﻟ ﹲﺔ ﺑﹺ ﹶﻤ ﹶﻌ ﹴ‬
‫ﻓﻲ ﻓﻜﺮﻫﺎ ﺍﻟﻌﻘﺪﻱ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﹶﺳ ﹸﻨ ﹶﺒ ﱢﻴﻨ ﹸﹸﻪ ﻓﻲ ﺍﻟﻤﺒﺤﺚ ﹼ‬
‫ﺍﻟﻼﺣﻖ‪.‬‬

‫ﺍﻟﺬﺍﺗﻲ ﺍ ﹼﻟﺬﻱ‬
‫)‪ (١‬ﺃﻱ ﺃﻟﻔﺎﻅ ﻭﻋﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺘﻲ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺟﻌﻠﻬﺎ ﺩﺍ ﹼﻟﺔ ﻋﻠﻰ ﻛﻼﻣﻪ ﹼ‬
‫ﻟﻴﺲ ﺑﺼﻮﺕ ﻭﺣﺮﻑ ﻭﻟﻐﺔ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺍﻟﻤﺎﺗﺮﻳﺪﻱ‪ ،‬ﺗﺄﻭﻳﻼﺕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ )‪.(٤٢٠/٣‬‬ ‫)‪(٢‬‬
‫ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ )‪.(٦١٢ /٢٧‬‬ ‫)‪(٣‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻧﻘﺾ ﺍﻟﺪﺍﺭﻣﻲ ﻋﻠﻰ ﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ )‪.(٥٠٤/١‬‬ ‫)‪(٤‬‬
 ‫‪Ô„br€a@szjæa‬‬
‫ﺍﻟﻌ ﹺﻈ ﹺ‬
‫ﻴﻢ‬ ‫ﺁﻥ ﹶ‬ ‫ﺍ ﹸﳌ ﹾﺤ ﹶﻜ ﹸﻢ ﹶﻭﺍ ﹸﳌﺘ ﹶﹶﺸﺎﺑﹺ ﹸﻪ ﹺﰲ ﹸ‬
‫ﺍﻟﻘ ﹾﺮ ﹺ‬

‫ﺍﻷﻭﻝ‬
‫ﺍﻟﻤﻄﻠﺐ ﹼ‬
‫ﹺ‬
‫ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‬ ‫ﹺ‬
‫ﺍﻵﻳﺎﺕ‬ ‫ﹸ‬
‫ﺗﻌﺮﻳﻒ‬
‫ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‬

‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬
‫ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﹼ‬

‫‪٩٩‬‬
١٠٠
 ‫‪Ô„br€a@szjæa‬‬
‫ﺍﻟﻌ ﹺﻈ ﹺ‬
‫ﻴﻢ‬ ‫ﺁﻥ ﹶ‬‫ﺍﻟﻘ ﹾﺮ ﹺ‬ ‫ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹸﻢ ﹶﻭ ﹸ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹸﻪ ﹺﻓﻲ ﹸ‬ ‫ﹸ‬

‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹺﺔ ﹺﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﻏﻴﺮﻫﻢ‬ ‫ﹺﻣﻦ ﹶﺑ ﹾﻴ ﹺﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﺘﻲ ﺃ ﹼﺩﺕ ﺇﻟﻰ ﺍﻧﺰﻻﻕ ﹸ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺﺔ ﺍﻟﺘﻲ‬ ‫ﺍﻟﻤ ﹾﻨ ﹶﺤﺪﹶ ﹺﺭ ﺍﻟﺨﻄﻴﺮ‪ ،‬ﻫﻲ ﻗﻀﻴﺔ‪ :‬ﺍﻷﺧﺬ ﺑﻈﻮﺍﻫﺮ ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﺸﹼ ﹼ‬
‫ﺮﻋﻴﺔ ﹸ‬ ‫ﻓﻲ ﻫﺬﺍ ﹸ‬
‫ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹶﻤ ﹺﺔ‬
‫ﻳﺘﻮﻫﻤﻮﻥ ﻣﻦ ﻇﺎﻫﺮﻫﺎ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ‪ ،‬ﺩﻭﻥ ﺃﻥ ﹸﻳﺆﻭﻟﻮﻫﺎ ﻟﺘﺘﻮﺍﻓﻖ ﻣﻊ ﺍﻵﻳﺎﺕ ﹸ‬ ‫ﹼ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ‪.‬‬
‫ﹼ‬ ‫ﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ‬‫ﺍﻟﺪﱠ ﺍ ﱠﻟ ﹺﺔ ﻋﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬

‫ﺍﻟﻌﻘﻼﺀ‬
‫ﹸ‬ ‫ﺍﻟﺠﺴﻢ ﻭﻟﻮﺍﺯﻣﻪ‪ ،‬ﻗﺎﻡ‬
‫ﹶ‬ ‫ـﻤﺎ ﺧﺎﺿﻮﺍ ﻓﻲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ ﹶﺧ ﹾﻮ ﹰﺿﺎ ﺃﺛﺒﺘﻮﺍ ﷲ ﺗﻌﺎﻟﻰ‬ ‫ﹶﻭ ﹶﻟ ﱠ‬
‫ﹺﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺑﺪﻓﻊ ﻫﺬﻩ ﺍﻟﺒﹺﺪﻋﺔ ﺍﻟﻄﺎﺭﺋﺔ ﻋﻠﻰ ﺍﻟﺪﹼ ﻳﻦ ﺍﻟﺤﻨﻴﻒ‪ ،‬ﻭﺳﻠﻜﻮﺍ ﻓﻲ ﻫﺬﻩ‬
‫ﺿﻤﻦ‬
‫ﹶ‬ ‫ﺍﻟﺠﺴﻢ ﻭﻟﻮﺍﺯﻣﻪ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺻﻔﺎﺕ‬ ‫ﺍﻟ ﹼﻨﺼﻮﺹ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻟﻬﺎ‪ ،‬ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹶﻪ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﺣﻴﺚ ﺍﻟﺪﱠ ﹶﻻ ﹶﻟ ﹺﺔ‪،‬‬
‫ﺍﻟﻘﻄﻌﻴﺔ ﻣﻦ ﹸ‬
‫ﹼ‬ ‫ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹶﻤ ﹺﺔ‬
‫ﻮﺹ ﹸ‬‫ﻭﺍﻟﻤ ﹾﺒ ﹸﺜﻮ ﹶﺛ ﹺﺔ ﻓﻲ ﺍﻟ ﱡﻨ ﹸﺼ ﹺ‬
‫ﺍﻟﻤ ﹶﻘ ﱠﺮ ﹶﺭ ﹺﺓ ﹶ‬ ‫ﹺ‬
‫ﻭﺍﻟﻘﻮﺍﻋﺪ ﹸ‬ ‫ﺍﻟﻀ ﹺ‬
‫ﻮﺍﺑﻂ‬ ‫ﹼ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻣﺎ ﺷﺎﺑﻬﻬﺎ ﻣﻦ ﺻﻔﺎﺕ‬
‫ﹼ‬ ‫ﺍﻟﻤﺠﺴ ﹸﻢ ﻣﻦ ﻇﺎﻫﺮﻩ ﺇﺛﺒﺎﺕ‬ ‫ﹼ‬ ‫ﻳﺘﻮﻫ ﹸﻢ‬
‫ﺺ ﹼ‬ ‫ﺃﻥ ﹸﻛ ﱠﻞ ﹶﻧ ﱟ‬
‫ﺃﻻ ﻭﻫﻲ‪ :‬ﹼ‬
‫ﻇﺎﻫﺮ‬
‫ﹶ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻴﺲ‬
‫ﹼ‬ ‫ﻷﻥ ﺍﻟﻤﻘﺼﻮ ﹶﺩ ﻓﻲ ﺍﻟ ﱡﻠ ﹶﻐ ﹺﺔ‬ ‫ﻒ ﺑﺬﻟﻚ‪ ،‬ﹼ‬ ‫ﷲ ﺗﻌﺎﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ ﺃﻥ ﹶﻳ ﱠﺘ ﹺﺼ ﹶ‬ ‫ﺍﻟ ﹼﻨﻘﺺ ﻓﺎ ﹸ‬
‫ﺍﻟﻤ ﹶﺠﺎ ﹺﺯ ﱠﻳ ﹺﺔ ﺍﻟﺘﻲ ﺗﺘﻮﺍﻓﻖ ﻣﻊ‬ ‫ﺍﻟﻤ ﹶﻌﺎﻧﹺﻲ ﹶ‬
‫ﺍﻟﻤﺠﺴﻢ ﻟﻠ ﹼﻨﻘﺼﺎﻥ؛ ﺑﻞ ﻣﺎ ﻭﺭﺍﺀﻩ ﹺﻣ ﹶﻦ ﹶ‬‫ﹼ‬ ‫ﺍﻟﻤ ﹺ‬
‫ﻮﻫ ﹶﻢ ﻋﻨﺪ‬ ‫ﺍﻟ ﹼﻨﺺ ﹸ‬
‫ﺳﺄﻭﺿﺤﻪ ﹸﻣ ﹶﻔ ﱠﺼ ﹰﻼ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺒﺤﺚ ﺍ ﹼﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻤﺤﻜﻢ‬ ‫ﹼ‬ ‫ﹸﻣﺤﻜﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪.‬‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‪ ،‬ﹼ‬

‫ﻷﻥ ﺗﺪﻭﻳﻦ‬ ‫ﻭﺍﻗﺘﺼﺮﺕ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺩﻭﻥ ﱡ‬
‫ﹸ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﺭﺳﻤﻴﺎ ﺟﺎﺀ ﺑﻌﺪ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ ﺯﻣﻦ ﺧﻼﻓﺔ ﺃﺑﻲ ﺟﻌﻔﺮ‬
‫ﱡ‬
‫‪١٠١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٠٢‬‬

‫ﺍﻟﻤﻨﺼﻮﺭ )‪١٥٨ - ١٣٦‬ﻫـ()‪ ،(١‬ﹺﻣ ﱠﻤﺎ ﹶ‬

‫ﺟﻌﻞ ﹸﻣﻌﻈﻢ ﺃﺣﺎﺩﻳﺜﻬﺎ ﺳﻮﺍﺀ ﺗﻌ ﹼﻠﻘﺖ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺃﻡ ﺑﺎﻟ ﹼﺘﺸﺮﻳﻊ‬
‫ﹸ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺑﻬﺎ ﺇﺫﺍ‬ ‫ﹸ‬
‫ﻓﻴﺴﻘﻂ ﻋﻨﺪﻫﺎ‬ ‫ﹺ‬
‫ﻃﺮﻳﻖ ﺍﻵﺣﺎﺩ)‪،(٢‬‬ ‫ﺃﺣﺎﺩﻳﺚ ﹶﻇﻨ ﱠﱢﻴ ﹺﺔ ﺍﻟﺜﹼﺒﻮﺕ ﻷﻧﹼﻬﺎ ﹶﻭ ﹶﺭ ﹶﺩ ﹾﺕ ﹺﻣﻦ‬
‫ﹶ‬
‫ﻧﺸﺘﻐﻞ ﺑﺘﺄﻭﻳﻠﻬﺎ ﻭﺻﺮﻑ ﻣﻌﻨﺎﻫﺎ ﻋﻦ ﻇﺎﻫﺮﻫﺎ‬ ‫ﺍﻟﻘﻄﻌﻴﺔ)‪ ،(٣‬ﻓﻼ ﺣﺎﺟ ﹶﺔ ﻟﻨﺎ ﹶﺃ ﹾﻥ‬
‫ﹼ‬
‫ﺧﺎﻟﻔﺖ ﹸ‬
‫ﺍﻷﺻﻮﻝ‬ ‫ﹺ‬
‫ﹼ‬
‫ﻭﻷﻥ ﺩﻭﺭﻩ‪ ‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻹﻳﻀﺎﺡ‬ ‫ﻇﻨﻴﺔ ﺍﻟﺜﹼﺒﻮﺕ ﻋﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻷﻧﹼﻬﺎ ﹼ‬
‫ﻻ ﺍﻹﻏﻤﺎﺽ ﻭﺍﻹﺷﻜﺎﻝ‪.‬‬

‫ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ ﻗﺒﻞ ﺫﻟﻚ ‪ -‬ﺃﻱ ﻣﻦ ﺯﻣﻦ ﻭﻓﺎﺓ ﺍﻟﻨﱠﺒﹺ ﱢﻲ‬ ‫ﹺ‬ ‫ﹶﺐ ﹶﺷ ﹾﻲ ﹲﺀ ﻣﻦ‬ ‫)‪ (١‬ﻭﻟﻢ ﹸﻳ ﹾﻜﺘ ﹾ‬
‫ﹴ‬ ‫ﹴ‬
‫ﺇﻟﻰ ﺯﻣﻦ ﺍﻟﻤﻨﺼﻮﺭ ‪ -‬ﹼﺇﻻ ﺻﺤﺎﺋﻒ ﻏﻴﺮ ﹸﻣ ﹶﺮ ﱠﺗ ﹶﺒﺔ ﹶﻭ ﹶﻻ ﹸﻣﻨﹶ ﱠﻈ ﹶﻤﺔ‪ ،‬ﻭﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﻣﻨﻬﺎ ﺷﻲ ﹲﺀ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ‬
‫ﻭﺛﻼﺙ ﻭﺃﺭﺑﻌﻴﻦ )‪١٤٣‬ﻫـ( ﺷﺮﻉ‬ ‫ﹴ‬ ‫ﺍﻟﺬ ﹶﻫﺒﹺ ﱡﻲ ﻓﻲ »ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ« )‪» :(١٣/٩‬ﻭﻓﻲ ﺳﻨﺔ ﻣﺌﺔ‬ ‫ﺍﻟﺤﺎﻓﻆ ﱠ‬
‫ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻓﻲ ﺗﺪﻭﻳﻦ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻓﺼﻨﹼﻒ ﺍﺑ ﹸﻦ ﺟﺮﻳﺞ ﺑﹺ ﹶﻤ ﱠﻜ ﹶﺔ‬
‫ﻭﻣﺎﻟﻚ »ﺍﻟﻤﻮﻃﺄ« ﺑﺎﻟﻤﺪﻳﻨﺔ )ﺕ‪١٧٩/‬ﻫـ(‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻲ ﺑﺎﻟﺸﺎﻡ )ﺕ‪١٥٦/‬ﻫـ(‪،‬‬ ‫ﹸ‬ ‫)ﺕ‪١٥٠/‬ﻫـ(‪،‬‬
‫ﻭﺣ ﹼﻤﺎﺩ ﺑﻦ ﺳﻠﻤﺔ )ﺕ‪١٦٧/‬ﻫـ( ﻭﻏﻴﺮﻫﻤﺎ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﻣﻌﻤﺮ‬ ‫ﻭﺍﺑﻦ ﺃﺑﹺﻲ ﻋﺮﻭﺑﺔ )ﺕ‪١٤٣/‬ﻫـ(‪ ،‬ﹶ‬
‫ﺑﺎﻟﻴﻤﻦ )ﺕ‪١٥٣/‬ﻫـ(‪ ،‬ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﺑﺎﻟﻜﻮﻓﺔ )ﺕ‪١٦١/‬ﻫـ(‪ ،‬ﻭﺻﻨﹼﻒ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻤﻐﺎﺯﻱ‬
‫)ﺕ‪١٥١/‬ﻫـ(‪ ،‬ﻭﺻﻨﹼﻒ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺮﺃﻱ )ﺕ‪١٥٠/‬ﻫـ(‪ ،‬ﹸﺛ ﱠﻢ ﺑﻌﺪ ﻳﺴﻴﺮ ﺻﻨﹼﻒ ﻫﺸﻴﻢ‬
‫)ﺕ‪١٨٨/‬ﻫـ( ﻭﺍﻟ ﹼﻠﻴﺚ ﺑﻦ ﺳﻌﺪ )ﺕ‪١٧٥/‬ﻫـ( ﻭﺍﺑﻦ ﻟﻬﻴﻌﺔ )ﺕ‪١٧٤/‬ﻫـ(‪ ،‬ﺛﻢ ﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ‬
‫)ﺕ‪١٨١/‬ﻫـ( ﻭﺃﺑﻮ ﻳﻮﺳﻒ )ﺕ‪١٨٢/‬ﻫـ( ﻭﺍﺑﻦ ﻭﻫﺐ )ﺕ‪١٩٧/‬ﻫـ(‪ ،‬ﹶﻭ ﹶﻛ ﹸﺜ ﹶﺮ ﺗﺪﻭﻳ ﹸﻦ ﺍﻟﻌﻠﻢ‬
‫ﻛﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟ ﹼﻠﻐﺔ ﻭﺍﻟﺘﹼﺎﺭﻳﺦ ﻭﺃ ﹼﻳﺎﻡ ﺍﻟﻨﹼﺎﺱ‪ ،‬ﻭﻗﺒﻞ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻛﺎﻥ ﺍﻷﹶ ﹺﺋ ﱠﻤ ﹸﺔ ﻳﺘﻜ ﹼﻠﻤﻮﻥ‬
‫ﹶﺖ ﹸ‬ ‫ﻭﺗﺒﻮﻳﺒﻪ‪ ،‬ﹶﻭ ﹸﺩ ﱠﻭﻧ ﹾ‬
‫ﹴ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﺍﻟﻌﻠﻢ ﻣﻦ ﹸﺻ ﹸﺤﻒ ﺻﺤﻴﺤﺔ ﹺ‬
‫ﻏﻴﺮ ﹸﻣ ﹶﺮﺗﱠـ ﹶﺒﺔ«‪.‬‬ ‫ﻣﻦ ﺣﻔﻈﻬﻢ ﺃﻭ ﹶﻳ ﹾﺮ ﹸﻭ ﹶ‬
‫ﻭﻥ‬
‫ﹶ‬
‫ﹶﺖ ﻋﻠﻰ ﺃﻗﻄﺎﺭ ﺍﻟﺪﹼ ﻭﻟﺔ‬ ‫ﺍﻟﺴﻨﱠ ﹸﺔ ﺍﻟﻨﱠ ﹶﺒ ﹺﻮ ﱠﻳ ﹸﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻨﺒﻲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﹶﻭ ﹸﻭﺯﱢ ﻋ ﹾ‬
‫ﹶﺖ ﱡ‬ ‫)‪ (٢‬ﻭﻟﻮ ﹸﺩ ﱢﻭﻧ ﹾ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﻨﺎﻭﻟﻬﺎ ﺍﻟﻨﹼﺎﺱ ﺑﺎﻟﺤﻔﻆ ﻭﺍﻟﺪﹼ ﺭﺍﺳﺔ ﻛﻤﺎ ﺣﺼﻞ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﺠﺎﺀﺕ ﻛ ﹼﻠﻬﺎ ﻣﺘﻮﺍﺗﺮﺓﹰ‪،‬‬
‫ﻭﻣﺬﺍﻫﺐ‬
‫ﹶ‬ ‫ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭ ﹶﻟﻤﺎ ﹼﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﹺﺷ ﹶﻴ ﹰﻌﺎ‬
‫ﹶﻭ ﹶﻟ ﹶﻤﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﹼ‬
‫ﺑﻌﻀﺎ!!!‬ ‫ﻭﻓﺴﻖ ﺑﻌﻀﻬﻢ ﹰ‬ ‫ﺏ ﺑﹺ ﹶﻤﺎ ﻟﺪﻳﻬﻢ ﹶﻓ ﹺﺮﺣﻮﻥ‪ ،‬ﺣﺘﻰ ﻛ ﹼﻔﺮ ﺑﻌﻀﻬﻢ ﹰ‬
‫ﺑﻌﻀﺎ‪ ،‬ﹼ‬ ‫ﻛﻞ ﹺﺣﺰﹾ ﹴ‬ ‫ﻭﻃﻮﺍﺋﻒ ﹼ‬
‫ﹶ‬
‫ﺍﻵﺣﺎﺩ ﺍﻟﺘﻲ ﺟﺎﺀﺕ‬ ‫ﹺ‬ ‫ﹶ‬
‫ﺃﺣﺎﺩﻳﺚ‬ ‫)‪ (٣‬ﻭﻗﺪ ﺃﺟﻤﻊ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻗﺎﻃﺒ ﹰﺔ ﻋﺪﺍ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﹼ‬
‫ﺃﻥ‬
‫ﺻﺤﻴﺤﺔ ﺍﻹﺳﻨﺎﺩ ﻻ ﺗﹸﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﻨﻲ ﻭﺃﻧﻬﺎ ﻇﻨﹼ ﹼﻴﺔ ﺍﻟ ﹼﺜﺒﻮﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺍﻟﺴﻨ ﹺﱠﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ‬ ‫ﻭﺳ ﹼﻠﻢ‪ ،‬ﻭﻻ ﹸﻳ ﹾﺤﺘ ﱡﹶﺞ ﺑﻬﺎ ﻓﻲ ﺑﺎﺏ ﺍﻟﻌﻘﻴﺪﺓ ﺇﺫﺍ ﺟﺎﺀﺕ ﹸﻣﺨﺎﻟﻔﺔ ﻟﻠﻘﺮﺁﻥ ﱡ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ )ﺕ‪٤٥٦/‬ﻫـ( ﻓﻲ »ﺍﻹﺣﻜﺎﻡ ﻓﻲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ« )‪:(١١٩/١‬‬
‫ﻭﺟﻤﻴﻊ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺨﻮﺍﺭﺝ‪ :‬ﺇﹺ ﱠﻥ ﹶﺧ ﹶﺒ ﹶﺮ ﺍﻟﻮﺍﺣﺪ‬ ‫ﹺ ﹺ‬ ‫»ﻭﻗﺎﻝ ﺍﻟﺤﻨﻔ ﹼﻴﻮﻥ ﹼ‬
‫ﺍﻟﻤﺎﻟﻜ ﱢﻴﻴ ﹶﻦ ﹶ‬
‫ﻭﺟـﻤﻬﻮﺭ ﹶ‬
‫ﻭﺍﻟﺸﺎﻓﻌ ﹼﻴﻮﻥ ﹸ‬
‫ﻳﻜﻮﻥ ]ﺃﻱ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ[ ﻛﺬﺑ ﹰﺎ ﺃﻭ‬ ‫ﹶ‬ ‫ﻻ ﹸﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻌﻨﹶﻰ ﻫﺬﺍ ﻋﻨﺪ ﹶﺟﻤﻴﻌﻬﻢ ﺃﻧﹼﻪ ﻗﺪ ﹸﻳﻤﻜﻦ ﺃﻥ‬
‫ﻣﻮﻫﻮﻣ ﹰﺎ ﻓﻴﻪ‪ ،‬ﻭﺍﺗﹼﻔﻘﻮﺍ ﻛ ﹼﻠﻬﻢ ﻓﻲ ﻫﺬﺍ«‪.‬‬
 ‫ﺍﻷﻭﻝ‬
‫ﺍﳌﻄﻠﺐ ﹼ‬
‫ﹺ‬
‫ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﹺ‬
‫ﺍﻵﻳﺎﺕ‬ ‫ﹸ‬
‫ﺗﻌﺮﻳﻒ‬
‫ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‬

‫ﻭﺃﻥ ﻓﻴﻪ‬ ‫ﹺ‬

‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﹼ‬ ‫ﺃﺻﻞ‬ ‫ﺁﻳﺎﺕ ﹸﻣ ﹾﺤ ﹶﻜ ﹶﻤ ﹲ‬
‫ﺎﺕ ﹸﻫ ﱠﻦ ﹸ‬ ‫ﺍﻟﻌﻈﻴﻢ ﻓﻴﻪ ﹲ‬
‫ﹶ‬ ‫ﹶ‬
‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﷲ ﻓﻲ ﻛﺘﺎﺑﹺ ﹺﻪ ﺍﻟﻌﺰﻳ ﹺﺰ‪ :‬ﹶﺃ ﱠﻥ‬
‫ﹶﺑ ﱠﻴ ﹶﻦ ﺍ ﹸ‬
‫ﺁﻳﺎﺕ ﹸﻣﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﹶﺗﺤﺘﻤﻞ ﹴ‬
‫ﻣﻌﺎﻥ ﻋﺪﹼ ﺓ‪ ،‬ﹸﺗ ﹶﺮ ﱡﺩ ﻟﻔﻬﻤﻬﺎ ﺇﻟﻰ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ‪ ،‬ﻓﻘﺎﻝ‪g﴿ :‬‬
‫‪yxwvut s rqponmlkjih‬‬
‫‪~}|{z‬ﮯ¡ ‪®¬«ª¨§¦¥¤£ ¢‬‬
‫¯‪] ﴾»º¹¸¶μ´³²±°‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٧/‬‬

‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻨﻪ ﴿‪:﴾nm‬‬ ‫ﹶ‬ ‫ﷲ ﺍ ﹼﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ – ﺃ ﹼﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﹼ‬

‫ﻣﺤﻤﺪ –‬ ‫ﺍﻟﻤﻌﻨﻰ‪ :‬ﻫﻮ ﺍ ﹸ‬
‫ﺃﻱ ﻭﺍﺿﺤﺎﺕ ﺍﻟﺪﹼ ﻻﻟﺔ‪ ،‬ﹶﻻ ﻳﺤﺘﻤﻞ ﹺﻣﻦ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﺑﺤﺴﺐ ﻭﺿﻊ ﺍﻟ ﹼﻠﻐﺔ ﹼﺇﻻ ﹶﻭ ﹾﺟ ﹰﻬﺎ ﻭﺍﺣﺪﹰ ﺍ‪ ،‬ﹸﻫ ﱠﻦ ﹸ‬
‫ﺃﺻﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍ ﹼﻟﺬﻱ ﹸﻳﺮﺟـﻊ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻻﺷﺘـﺒﺎﻩ‪ ،‬ﹶﻭ ﹸﻳ ﹶﺮ ﱡﺩ ﻣﺎ ﺧﺎﻟﻔﻪ ﺇﻟﻴﻪ‪ ،‬ﻛـﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬
‫﴿‪]﴾4321‬ﺍﻟﺸﻮﺭ￯‪ ،[١١/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟـﻰ‪﴾210/.﴿ :‬‬
‫]ﺍﻹﺧﻼﺹ‪ ،[٤/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾-,+*﴿ :‬ﻣﺮﻳـﻢ‪.[٦٥/‬‬

‫ﺍﻟﻤﺮﺍﺩ‬
‫ﹸ‬ ‫ﻣﺘﺸﺎﺑﻬﺎﺕ(‪ :‬ﹶﺗﺤﺘﻤﻞ ﹶ‬
‫ﺑﻌﺾ ﺍﻟﻤﻌﺎﻧﻲ ﻟﻌﺪﻡ ﺍﺗﹼﻀﺎﺡ ﺩﻻﻟﺘﻪ‪ ،‬ﻻ ﹶﻳﺘ ﹶﹶﻌ ﱠﻴ ﹸﻦ‬ ‫ﹲ‬ ‫)ﺁﻳﺎﺕ‬
‫ﹲ‬ ‫ﻭﻣﻨﻪ‬
‫ﺑﻀﻤﻬﺎ ﺇﻟﻰ ﺍﻟﻤﺤﻜﻢ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾\[ZY﴿ :‬ﻃـﻪ‪.[٥/‬‬
‫ﻣﻨﻬﺎ ﺇﻻ ﹼ‬

‫‪١٠٣‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٠٤‬‬

‫ﹺ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‬ ‫ﹺ‬
‫ﺍﻵﻳﺎﺕ‬ ‫ﻮﻥ ﻫﺬﻩ‬ ‫ﹺ‬
‫ﻟﺴﻮﺀ ﻗﺼﺪﻫﻢ ﹶﻳ ﱠﺘﺒﹺ ﹸﻌ ﹶ‬ ‫ﺍﻟﺰ ﹺ‬
‫ﺍﺋﻐﺔ‪،‬‬ ‫ﹺ‬
‫ﺍﻟﻤﺮﻳﻀﺔ ﹼ‬ ‫ﹺ‬
‫ﺍﻟﻘﻠﻮﺏ‬ ‫ﻓﺄﺻﺤﺎﺏ‬
‫ﹸ‬
‫ﻮﻫ ﹾﻢ‪ ،‬ﻭﻟﺘﺄﻭﻳﻠﻬﻢ ﻟﻬﺎ ﻋﻠﻰ ﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬ ‫ﺍﻟﻨﺎﺱ ﻛﻲ ﹸﻳ ﹺﻀ ﱡﻠ ﹸ‬
‫ﹺ‬ ‫ﺎﺕ ﻋﻨﺪﹶ‬ ‫ﻭﺣﺪﹶ ﻫﺎ ﻟﹺ ﹸﻴﺜﹺ ﹸﻴﺮﻭﺍ ﱡ‬
‫ﺍﻟﺸ ﹸﺒ ﹶﻬ ﹺ‬

‫ﹸﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﻢ ﺩﺍﺧﻠﻮﻥ ﻓﻲ‬ ‫ﺍﻟﻤﺘ ﹶﹶﻤ ﱢﻜﻨ ﹶ‬ ‫ﻳﻌﻠﻢ ﺣﻘﻴﻘ ﹶﺔ ﻣﻌﺎﻧﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺇﻻ ﺍ ﹸ‬
‫ﷲ ﹶﻭ ﹸ‬ ‫ﻭﻻ ﹸ‬
‫ـﻤ ﹾﻦ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﺗ ﹾﺄ ﹺﻭ ﹶﻳﻠﻪﹸ«)‪.(١‬‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻳﺆ ﹼﻳﺪ ﻫﺬﺍ ﻣﺎ ﺭﻭﺍﻩ ﻣﺠﺎﻫﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﹶ‬
‫»ﺃ ﹶﻧﺎ ﹺﻣ ﱠ‬

‫ﻭﻣﻊ ﻋﻠﻤﻬﻢ ﺑﻪ ﺑﺮ ﹼﺩ ﻣﺘﺸﺎﺑﻬﻪ ﺇﻟﻰ ﹸﻣﺤﻜﻤﻪ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﺁ ﹶﻣ ﱠﻨﺎ ﺑﻬﺬﺍ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛ ﹼﻠﻪ ﻗﺪ ﺟﺎﺀﻧﺎ ﻣﻦ‬
‫ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬ ‫ﹺ‬ ‫ﻋﻨﺪ ﺭ ﹼﺑﻨﺎ ﻋﻠﻰ‬

‫ﺍﻟﺴﻠﻴﻤﺔ)‪.(٢‬‬ ‫ﹶﻭﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﻳﻔﻬﻢ ﻭﻳﻌﻘﻞ ﻭﻳﺘﺪ ﹼﺑﺮ ﺍﻟﻤﻌﺎﻧﻲ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﹼ‬
‫ﺍﻟﺼﺤﻴﺢ ﺃﻭﻟﻮ ﺍﻟﻌﻘﻮﻝ ﹼ‬
‫ﻭﻗﺪ ﺳﻠﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻦ ﻧﺼﻮﺹ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺛﻼﺛﺔ ﻣﺴﺎﻟﻚ‪:‬‬

‫ﺍﻟﻤﺴﻠﻚ ﺍﻷﻭﻝ‪ :‬ﺗﻔﻮﻳﺾ ﻋﻠﻢ ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﻣﺮﺍﺩﻫﻢ ﺑﺬﻟﻚ ﺃﻥ‬

‫ﺍﻟﺴﻠﻒ ﹺﻣﻦ ﺃﻫﻞﹺ ﱡ‬
‫ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﹼ‬ ‫ﹶ‬
‫ﺍﻟﻤﺴﻠﻚ ﹸ‬ ‫ﹶ‬
‫ﻭﺳﻠﻚ ﻫﺬﺍ‬
‫ﺍﻟﻤ ﹺ‬
‫ﻮﻫ ﹺﻢ ﻋﻨﺪ ﺍﻟﻤﺠﺴﻤﺔ ﻟﻠ ﹼﻨﻘﺺ‬ ‫ﺺ ﹸ‬ ‫ﹸﻧ ﹾﺆ ﹺﻣ ﹶﻦ ﺑﹺ ﹶﻤﺎ ﻭﺭ ﹶﺩ ﹺﻣﻦ ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﻣﻊ ﺻﺮﻑ ﻇﺎﻫﺮ ﺍﻟ ﱠﻨ ﱢ‬
‫ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺭ ﹼﺩ ﺍﻟﻌﻠﻢ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺬﻫﺒﻲ‪» :‬ﻓﻘﻮﻟﻨﺎ‬
‫ﺍﻟﺼﺎﺩﻕ ﺍﻟﻤﻌﺼﻮﻡ«)‪.(٤‬‬
‫ﻓﻲ ﺫﻟﻚ ﻭﺑﺎﺑﻪ‪ :‬ﺍﻹﻗﺮﺍﺭ‪ ،‬ﻭﺍﻹﻣﺮﺍﺭ‪ ،‬ﻭﺗﻔﻮﻳﺾ ﻣﻌﻨﺎﻩ)‪ (٣‬ﺇﻟﻰ ﻗﺎﺋﻠﻪ ﹼ‬

‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻘﻴﻮﺩ ﻭﺿﻮﺍﺑﻂ‪ ،‬ﻫﻲ ﻛﺎﻵﺗﻲ‪:‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﻱ »ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ« )‪ (٢٠٦/٦‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ ﻛﻤﺎ ﻓﻲ »ﻣﻮﺳﻮﻋﺔ‬
‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺴﺒﻮﺭ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺑﺎﻟﻤﺄﺛﻮﺭ« )‪ (٤٠٠/١‬ﻟﻠﺪﻛﺘﻮﺭ ﺣﻜﻤﺖ ﺑﻦ ﺑﺸﻴﺮ ﺑﻦ ﻳﺎﺳﻴﻦ‪ ،‬ﻭﺭﻭﺍﻩ‬
‫ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪) (١٣٢/١‬ﺭﻗﻢ‪.(٢٥٧/‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ‪ ،‬ﻧﹸﺨﺒﺔ ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻔﺴﻴﺮ )ﺹ‪.(٥٠/‬‬
‫)‪ (٣‬ﻭﺑﻬﺬﺍ ﻳﻜــﻮﻥ ﻣﺴﻠﻚ ﺍﻟﺬﻫﺒﻲ ﺗﻔﻮﻳﺾ ﺍﻟﻤﻌﻨﻰ ﻭﻟﻴﺲ ﻣﺴﻠﻚ ﺗﻔﻮﻳﺾ ﺍﻟﻜﻴﻔ ﹼﻴﺔ ﺍ ﹼﻟﺬﻱ ﺳﻠﻜﺘﻪ‬
‫ﺍﻟﻤﺠﺴﻤﺔ‪.‬‬
‫)‪ (٤‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(١٠٥/٨‬‬
‫‪١٠٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫‪١‬ـ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺍﷲ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﺗﺼﺪﻳ ﹰﻘﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪.﴾321﴿ :‬‬

‫‪٢‬ـ ﺍﻟ ﹼﺘﺼﺪﻳﻖ ﺑﹺ ﹶﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﻧﹼﻪ ﺣﻖﹼ ﻭﺻﺪﻕ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍ ﹼﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ‪.‬‬

‫‪٣‬ـ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻌﺠﺰ ﻋﻦ ﺇﺩﺍﺭﻙ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﻹﺣﺎﻃﺔ ﺑﺼﻔﺎﺗﻪ‪.‬‬

‫ﺍﻷﻭﻟﻮﻥ ﻭﻋﺪﻡ ﺍﻟﺨﻮﺽ ﻓﻴﻪ‪.‬‬

‫ﺍﻟﺴﻠﻒ ﹼ‬
‫ﻋﻤﺎ ﺳﻜﺖ ﻋﻠﻴﻪ ﻋﻠﻤﺎﺀ ﹼ‬ ‫ﹼ‬
‫ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﹼ‬ ‫‪٤‬ـ‬

‫‪٥‬ـ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟ ﹼﻠﻔﻆ ﺍﻟﻮﺍﺭﺩ ﻭﻋﺪﻡ ﺍﻟ ﹼﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻓﻨﻤﺴﻚ ﻋﻦ ﺗﻔﺴﻴﺮﻫﺎ ﺑﺼﻴﻐﺔ ﺃﺧﺮ￯ ﹼ‬
‫ﻷﻥ‬
‫ﺗﺪﻝ ﻋﻠﻰ ﻣﻌﺎﻥ ﻻ ﹼ‬
‫ﺗﺪﻝ ﻋﻠﻴﻬﺎ ﺑﺘﻐﻴﻴـﺮ ﺻﻴﻐﺘﻬﺎ؛ ﻓﻨﻤﺴﻚ‬ ‫ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺮﺍﻛﻴﺐ ﻟﻐﻮ ﹼﻳﺔ ﹼ‬
‫ﺇﻥ ﺍﷲ ﹸﻣ ﹾﺴ ﹶﺘ ﹴﻮ‬
‫ﻋﻦ ﺗﺼﺮﻳﻒ ﻟﻔﻈﻬﺎ‪ ،‬ﻓﻼ ﹸﻳﻘﺎﻝ ﻓﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :﴾\[ZY﴿ :‬ﹼ‬
‫ﹶ‬
‫ﺍﻟﻔﻌﻞ ﻳﺪﻝ ﻋﻠﻰ ﺍﺳﺘﻮﺍﺀ ﻣﺮﺗﺒﻂ ﺑﺰﻣﺎﻥ ﻭﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﻔﻲ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﹼ‬
‫ﻷﻥ‬
‫ﻫﺬﺍ ﺍﻟ ﹼﺘﺼﺮﻑ ﺯﻳﺎﺩﺓ ﻣﻌﻨﻰ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﻓﻲ ﺍﻟ ﹼﻠﻔﻆ ﺍﻟﻮﺍﺭﺩ‪.‬‬

‫‪٦‬ـ ﻭ ﹶﻳ ﹺﺠ ﹸﺐ ﹶﺃ ﹾﻳ ﹰﻀﺎ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺗﺠﺮﻳﺪ ﻟﻔﻆ ﺍﻵﻳﺔ ﻋﻦ ﺳﻴﺎﻗﻪ‪ ،‬ﹼ‬

‫ﻷﻥ ﻛﻞ ﻛﻠﻤﺔ ﺳﺎﺑﻘﺔ ﻭﻻﺣﻘﺔ‬
‫ﺗﺆﺛﺮ ﻓﻲ ﻓﻬﻢ ﺍﻟﻤﺮﺍﺩ)‪ ،(١‬ﻓﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾×ÖÕÔ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٨/‬ﻻ ﹶﻳﺠﻮﺯ‬
‫ﻓﻮﻗﻴﺔ ﺍﻟﻤﺮﺗﺒﺔ ﻭﺍﻟﻘﻬﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ‬ ‫ﺃﻥ ﹸﻳﻘﺎﻝ‪) :‬ﻫﻮ ﻓﻮﻕ ﻋﺒﺎﺩﻩ( ﹼ‬
‫ﻷﻥ ﻟﻔﻆ ﺍﻟﻘﺎﻫﺮ ﻗﺒﻠﻪ ﹸﻳﺸﻴﺮ ﺇﻟﻰ ﹼ‬
‫ﺗﻌﺎﻟﻰ ﺣﻜﺎﻳ ﹰﺔ ﻋﻦ ﻓﺮﻋﻮﻥ‪] ﴾vut﴿ :‬ﺍﻷﻋﺮﺍﻑ‪[١٢٧/‬؛ ﹶﻓﻨ ﹾﹶﺰ ﹸﻉ ﻟﻔﻆ )ﺍﻟﻘﺎﻫﺮ(‬
‫ﻮﻫ ﹸﻢ ﹶﻓ ﹾﻮ ﹺﻗ ﱠﻴ ﹰﺔ ﹶﻣ ﹺ‬
‫ﺎﺩ ﱠﻳ ﹰﺔ ﹶﻟﻢ ﻳﻜﻦ‬ ‫ﺍﺣﺘﻤﺎﻻ ﻗﻮﻳﺎ‪ ،‬ﹶﻭ ﹸﻳ ﹺ‬
‫ﹰ‬ ‫ﹸﻳ ﹶﻌ ﱢﻄ ﹸﻞ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺍ ﹼﻟﺬﻱ ﹶﻳﺤﺘﻤﻠﻪ ﺳﻴﺎﻕ ﺍﻵﻳﺔ‬
‫ﻟﹺ ﹸﻴ ﹶﺘﻨ ﱠﹶﺒ ﹶﻪ ﺇﻟﻴﻬﺎ ﻟﻮﻻ ﹶﺗﺠﺮﻳﺪ ﺍﻟ ﹼﻠﻔﻆ ﻋﻦ ﺳﻴﺎﻗﻪ‪ ،‬ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪) :‬ﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ ﻏﻴﺮﻩ( ﻟﻴﺲ ﻛﻘﻮﻟﻪ‪:‬‬
‫ﺍﻟﺴﻴﺎﻕ ﻣﻊ ﻭﺻﻔﻪ ﺑﺄﻧﻪ ﻗﺎﻫﺮ ﻓﻮﻗﻪ ﹸﻳﺆﹶ ﱢﻛﺪﹸ‬ ‫﴿‪ ،﴾×ÖÕ Ô‬ﹼ‬
‫ﻷﻥ ﺫﻛﺮ ﺍﻟﻌﺒﻮﺩ ﹼﻳﺔ ﺿﻤﻦ ﹼ‬
‫ﺍﻟﺴﻴﺎﺩﺓ ﻭﺍﻟﻘﻬﺮ)‪.(٢‬‬
‫ﻓﻮﻗﻴﺔ ﹼ‬
‫ﺍﻟﻔﻮﻗﻴﺔ ﻫﻲ ﹼ‬
‫ﹼ‬ ‫ﹶﺃ ﱠﻥ ﻫﺬﻩ‬

‫ﹼ‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﻔﻮﻳﺾ ﺑﹺ ﹶﻤﺎ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ ﻭﻏﻴﺮﻩ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ )ﺹ‪ (١٢٤ /‬ﻣﻦ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ‪.‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻐﺰﺍﻟﻲ‪ ،‬ﺇﻟﺠﺎﻡ ﺍﻟﻌﻮﺍﻡ ﻋﻦ ﻋﻠﻢ ﺍﻟﻜﻼﻡ )ﺹ‪.(٦٤/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٠٦‬‬

‫ﺎﻝ‪ :‬ﹶﺳ ﹺﻤ ﹶﻊ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[‬ ‫ﺐ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺃﺑﹺ ﹺ‬

‫ﻴﻪ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺟﺪﱢ ﹺﻩ‪ ،‬ﹶﻗ ﹶ‬ ‫‪ -‬ﹶﻋ ﹾﻦ ﹶﻋ ﹾﻤ ﹺﺮﻭ ﹾﺑ ﹺﻦ ﹸﺷ ﹶﻌ ﹾﻴ ﹴ‬
‫ﺎﻝ‪» :‬ﺇ ﱠﻧ ﹶﻤﺎ ﻫﹶ ﹶﻠ ﹶﻚ ﹶﻣ ﹾﻦ ﹶﻛﺎﻥﹶ ﹶﻗ ﹾﺒ ﹶﻠ ﹸﻜ ﹾﻢ ﺑﹺ ﹶﻬ ﹶﺬﺍ‪ ،‬ﹶﺿ ﹶﺮ ﹸﺑﻮﺍ ﹺﻛﺘ ﹶ‬
‫ﹶﺎﺏ ﺍﷲﹺ ﹶﺑ ﹾﻌ ﹶﻀ ﹸﻪ‬ ‫ﻭﻥ)‪ ،(١‬ﹶﻓ ﹶﻘ ﹶ‬ ‫ﻭﺳﻠﻢ ﹶﻗ ﹾﻮ ﹰﻣﺎ ﹶﻳ ﹶﺘﺪﹶ ﹶﺍﺭﺅﹸ ﹶ‬
‫ﹶﺎﺏ ﺍﷲﹺ ﹸﻳ ﹶﺼ ﱢﺪ ﹸﻕ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻪ ﹶﺑ ﹾﻌ ﹰﻀﺎ ﹶﻓ ﹶﻼ ﹸﺗ ﹶﻜ ﱢﺬ ﹸﺑﻮﺍ ﹶﺑ ﹾﻌ ﹶﻀ ﹸﻪ ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬
‫ﺾ‪ ،‬ﹶﻓ ﹶﻤﺎ ﹶﻋ ﹺﻠ ﹾﻤﺘ ﹾﹸﻢ ﹺﻣ ﹾﻨ ﹸﻪ‬ ‫ﺾ‪ ،‬ﹶﻭﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﻧﺰﹶ ﹶﻝ ﹺﻛﺘ ﹸ‬ ‫ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬
‫ﹶﻓ ﹸﻘﻮ ﹸﻟﻮﺍ‪ ،‬ﹶﻭ ﹶﻣﺎ ﹶﺟ ﹺﻬ ﹾﻠﺘ ﹾﹸﻢ ﹶﻓ ﹺﻜ ﹸﻠﻮ ﹸﻩ ﺇﹺ ﹶﻟﻰ ﹶﻋﺎﻟﹺـ ﹺﻤ ﹺﻪ«)‪.(٢‬‬

‫»ﻭ ﹶﻣﺎ ﹶﺟ ﹺﻬ ﹾﻠﺘ ﹾﹸﻢ ﹶﻓ ﹺﻜ ﹸﻠﻮ ﹸﻩ ﺇﹺ ﹶﻟﻰ ﹶﻋﺎﻟﹺ ﹺﻤ ﹺﻪ«)‪ ،(٣‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺬﻫﺐ‬
‫ﻓﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﹶ‬
‫ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻧﺺ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﹼ‬
‫ﺗﻔﻮﻳﺾ ﻭﻳﻜﻮﻥ ﻟﻠﺠﺎﻫﻠﻴﻦ ﺑﻤﻌﺎﻧﻲ ﺍﻵﻳﺎﺕ ﻛﻤﺎ ﹼ‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻣﻦ ﺍﻷﺷﻌﺮ ﹼﻳﺔ ﻭﺍﻟﻤﺎﺗﺮﻳﺪ ﹼﻳﺔ ﺇﻟﻰ ﹼ‬

‫ﺍﻟﺴﻠﻒ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﻫﻮ ﺍ ﹼﻟﺬﻱ ﹶﻧ ﹶﺴ ﹶﺒ ﹸﻪ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﺴﻠﻒ ﺳﻠﻜﻮﺍ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻛﻤﺎ ﺳﻴﺘﺒﻴﻦ ﻓﻲ ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ ﹼ‬‫ﺍﻟﺼﺎﻟﺢ‪ ،‬ﹺﻋ ﹾﻠ ﹰﻤﺎ ﺃﻥ ﹰ‬
‫ﹼ‬
‫ﺍﻟﺴﻠﻒ )ﺹ‪.(١٤٤-١٣١/‬‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﺒﺤﺚ‪ :‬ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻨﺪ ﹼ‬
‫ﺺ ﻣﻀﻤﻮﻧﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺘﺮﻣﺬﻱ )ﺕ‪٢٧٩/‬ﻫـ( ﻓﻲ ﺳﻨﻨﻪ‪ ،‬ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﻭﻗﺪ ﹶﻟ ﱠ‬
‫ـﺨ ﹶ‬
‫»ﻭﺍﻟـﻤﺬﻫﺐ ﻓﻲ ﻫﺬﺍ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻷﺋﻤﺔ؛ ﻣﺜﻞ‪ :‬ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ)‪ ،(٤‬ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ)‪،(٥‬‬

‫)‪ (١‬ﺃﻱ‪ :‬ﻳﺨﺘﻠﻔﻮﻥ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾RQ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٧٢/‬ﺃﻱ‪ :‬ﺗﺪﺍﺭﺃﺗﻢ ﻭﺗﺪﺍﻓﻌﺘﻢ‬
‫ﻭﺍﺧﺘﻠﻔﺘﻢ‪ .‬ﻗﺎﻟﻪ ﺍﻟﺒﻐﻮﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪ .(١٣٠/١‬ﻭﺍﻟﻤﺮﺍﺩ‪ :‬ﻳﺘﺪﺍﻓﻌﻮﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (١٨٥/٢‬ﺭﻗﻢ‪ (٦٧٤١/‬ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪» :‬ﺻﺤﻴﺢ‪،‬‬
‫ﻛﺎﻣﻼ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺃﺩ ﹼﻟﺔ ﻣﺴﻠﻚ ﺍﻟﺘﹼﺄﻭﻳﻞ )ﺹ‪.(١١٩/‬‬
‫ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺣﺴﻦ«‪ .‬ﻭﺳﻴﺄﺗﻲ ﺗﺨﺮﻳﺠﻪ ﹰ‬
‫ﺃﻣﺮﻩ‬
‫ﺍﺳﺘﻜﹾﻔﺎﻩ ﹶ‬ ‫ﺍﻷﻣﺮ ﺇﻟﻰ ﹸﻓﻼﻥ‪ :‬ﺃﻱ ﺃ ﹾﻟﺠﺄﺗﻪ ﺇﻟﻴﻪ ﻭﺍﻋﺘ ﹶﹶﻤﺪﹾ ﹸﺕ ﻓﻴﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻭﻛﱠﻞ ﹲ‬
‫ﻓﻼﻥ ﻓﻼﻧﹰﺎ‪ ،‬ﺇﺫﺍ ﹾ‬ ‫ﹶ‬ ‫)‪ (٣‬ﻭ ﱠﻛ ﹾﻠ ﹸﺖ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺠﺰﹰ ﺍ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮ ﻧﻔﺴﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻷﺛﻴﺮ‪ ،‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻷﺛﺮ‬ ‫ﺛﻘ ﹰﺔ ﺑﻜﻔﺎ ﹶﻳﺘﻪ‪ ،‬ﺃﻭ ﻋ ﹾ‬
‫)‪.(٢٢١/٥‬‬
‫ﹺ‬
‫ﺃﻭﻝ ﻗﻮﻝ ﺍﷲ‪>﴿ :‬‬ ‫)‪ (٤‬ﻧ ﹾﺴ ﹶﺒ ﹸﺔ ﻣﺬﻫﺐ ﺍﻟﺘﹼﻔﻮﻳﺾ ﺇﻟﻰ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻟﻴﺴﺖ ﺻﺤﻴﺤﺔ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﹼﻪ ﹼ‬
‫»ﺍﻟﺴﻨﱠﺔ« )ﺹ‪) (٣٠٦/‬ﺭﻗﻢ‪.(٥٩٧/‬‬ ‫?@‪ ،﴾CBA‬ﻗﺎﻝ‪» :‬ﻋﻠﻤﻪ«‪ .‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫)‪ (٥‬ﻧﺴﺒ ﹸﺔ ﻣﺬﻫﺐ ﺍﻟﺘﹼﻔﻮﻳﺾ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻟﻴﺴﺖ ﺻﺤﻴﺤﺔ ﺍﻟ ﹶﺒﺘﱠﺔ‪ ،‬ﻓﻘﺪ ﹶﺭ ﱠﺩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﻗﻴﻞ ﺇﻧﹼﻬﺎ‬
‫ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﺗﹼﻬﻢ ﺃﺑﺎ ﺍﻟﺰﹼ ﻧﺎﺩ ﻋﺎﻣﻞ ﺑﻨﻲ ﺃﻣﻴﺔ ﺑﻮﺿﻌﻬﺎ ﻭﺍﻓﺘﺮﺍﺋﻬﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬ ‫ﺃﺣﺎﺩﻳﺚ ﹼ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ]ﻛﻤﺎ ﻓﻲ »ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ« )‪[(١٠٤/٨‬؛ ﺇﺿﺎﻓ ﹰﺔ ﺃﻧﹼﻪ ﺗ ﹶﹶﺄ ﱠﻭ ﹶﻝ ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ ﺑﻨﺰﻭﻝ‬
‫ﺍﻟﻤ ﹶﻠ ﹺﻚ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﻓﻲ »ﺍﻟﺘﹼﻤﻬﻴﺪ ﻟﻤﺎ ﻓﻲ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ‬ ‫ﹶ‬
‫ﻭﺍﻷﺳﺎﻧﻴﺪ« )‪ ،(١٤٣/٧‬ﻭﺫﻛﺮﻩ ﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺷﺮﺡ »ﺻﺤﻴﺢ ﻣﺴﻠﻢ« )‪ ،(٣٦/٦‬ﻭﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺳﻴﺮ‬
‫ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ« )‪.(١٠٥/٨‬‬
‫‪١٠٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﻭﻏﻴﺮﻫﻢ ﺃﻧﹼﻬﻢ ﹶﺭ ﹶﻭ ﹾﻭﺍ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﹸﺛ ﱠﻢ ﻗﺎﻟﻮﺍ‪ :‬ﹸﺗ ﹾﺮ ﹶﻭ￯ ﻫﺬﻩ‬
‫ﻭﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ‪ ،‬ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻭﻭﻛﻴﻊ ﹾ‬
‫)‪(١‬‬

‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻧﺆﻣﻦ ﺑﻬﺎ‪ ،‬ﻭﻻ ﹸﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ‪ .‬ﻭﻫﺬﺍ ﺍ ﹼﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﹶﺃ ﹾﻥ ﹸﺗﺮﻭ￯ ﻫﺬﻩ‬
‫ﺍﻷﺷﻴﺎﺀ ﻛﻤﺎ ﺟﺎﺀﺕ‪ ،‬ﹶﻭ ﹸﻳ ﹾﺆ ﹶﻣ ﹶﻦ ﺑﻬﺎ‪ ،‬ﻭﻻ ﹸﺗ ﹶﻔ ﱠﺴ ﹶﺮ‪ ،‬ﻭﻻ ﹸﺗﺘ ﹶﹶﻮ ﱠﻫ ﹶﻢ‪ ،‬ﻭﻻ ﹸﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ‪ .‬ﻭﻫﺬﺍ ﹶﺃ ﹾﻣ ﹸﺮ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﺍ ﹼﻟﺬﻱ ﺍﺧﺘﺎﺭﻭﻩ ﻭﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ« )‪.(٢‬‬

‫ﻗﻮﻝ ﺍﻹﻣﺎ ﹺﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻧﻔﺴﻪ ﺣﻴﻦ ﹸﺳﺌﹺ ﹶﻞ ﻋﻦ ﺍﻟ ﹼﻨﺼﻮﺹ‬ ‫)ﻭ ﹶﻻ ﹸﺗ ﹶﻔ ﱠﺴ ﹸﺮ(‪ ،‬ﻫﻲ ﹸ‬ ‫ﻓﻘﻮﻟﻪ‪ :‬ﹶ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻬﺔ‪ » :‬ﹸﻧ ﹾﺆ ﹺﻣ ﹸﻦ ﺑﹺ ﹶﻬﺎ ﹶﻭ ﹸﻧ ﹶﺼﺪﱢ ﹸﻕ ﺑﹺ ﹶﻬﺎ ﹶﻭ ﹶﻻ ﹶﻛ ﹾﻴ ﹶ‬
‫ﻒ ﹶﻭ ﹶﻻ ﹶﻣ ﹾﻌﻨﹶﻰ« )‪ .(٣‬ﺃﻱ‪ :‬ﻧﻘﺮﺃﻫﺎ ﺩﻭﻥ ﺇﻋﻄﺎﺀ ﺃﻱ‬
‫ﺗﻔﺴﻴﺮ‪.‬‬

‫ﺍﻟﻤ ﹺ‬
‫ﻮﻫ ﹸﻢ ﻟﻠ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻓﻲ ﺣﻖﹼ ﺍﷲ‬ ‫ﻭﻗﻮﻟﻪ‪) :‬ﻭﻻ ﹸﺗﺘ ﹶﹶﻮ ﱠﻫ ﹸﻢ(؛ ﺃﻱ‪ :‬ﹸﻳ ﹾﺼ ﹶﺮ ﹸﻑ ﻇﺎﻫﺮﻫﺎ ﹸ‬
‫ﺗﻌﺎﻟﻰ ﻣﻊ ﺗﻔﻮﻳﺾ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬

‫ﺎﻝ ﻋﻠﻰ ﺍﷲ‬ ‫ﺃﻥ ﺍﻟﻜﻴﻒ – ﻭﻫﻮ ﺻﻔﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ – ﹸﻣ ﹶﺤ ﹲ‬

‫ﻭﻗﻮﻟﻪ‪) :‬ﻭﻻ ﹸﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ(؛ ﺃﻱ‪ :‬ﹼ‬
‫ﺗﻌﺎﻟﻰ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ )ﺕ‪١٧٩/‬ﻫـ( ﺣﻴﻦ ﹸﺳﺌﹺ ﹶﻞ ﻋﻦ ﺍﻻﺳﺘﻮﺍﺀ‪ :‬ﹶ‬
‫»ﻭ ﹶﻻ ﹸﻳ ﹶﻘ ﹸ‬
‫ﺎﻝ‬
‫ﺟﻴﺪ)‪.(٤‬‬ ‫ﹶﻛ ﹾﻴ ﹲﻒ‪ ،‬ﹶﻭ ﹶﻛ ﹾﻴﻒ ﹶﻋ ﹾﻨ ﹸﻪ ﹶﻣ ﹾﺮ ﹸﻓ ﹲ‬
‫ﻮﻉ«‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻨﻪ ﺑﺴﻨﺪ ﹼ‬

‫ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺠﺴﻤﺔ ﻭ ﹸﻧ ﹼﻈﺎﺭﻫﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﻭﺍﺷﺘﺪﹼ ﻭﺍ ﻓﻲ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻭﻓﻲ‬
‫ﻮﻥ ﹶﺃ ﱠﻧ ﹸﻬ ﹾﻢ ﹸﻣ ﱠﺘﺒﹺ ﹸﻌ ﹶ‬
‫ﻮﻥ‬ ‫ﺫﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ » :‬ﹶﻓ ﹶﺘ ﹶﺒ ﱠﻴ ﹶﻦ ﹶﺃ ﱠﻥ ﹶﻗ ﹾﻮ ﹶﻝ ﹶﺃ ﹾﻫﻞﹺ ﺍﻟ ﱠﺘ ﹾﻔ ﹺﻮ ﹺ‬
‫ﻳﺾ‪ ،‬ﺍ ﱠﻟ ﹺﺬ ﹶ‬
‫ﻳﻦ ﹶﻳ ﹾﺰ ﹸﻋ ﹸﻤ ﹶ‬
‫ﺎﺩ« )‪.(٥‬‬ ‫ﺍﻝ ﹶﺃ ﹾﻫﻞﹺ ﺍﻟﺒﹺﺪﹶ ﹺﻉ ﹶﻭﺍ ﹺ‬
‫ﻹ ﹾﻟ ﹶﺤ ﹺ‬ ‫ﻒ‪ ،‬ﹺﻣ ﹾﻦ ﹶﺷ ﱢﺮ ﹶﺃ ﹾﻗ ﹶﻮ ﹺ‬ ‫ﻠﺴ ﱠﻨ ﹺﺔ ﹶﻭ ﱠ‬
‫ﺍﻟﺴ ﹶﻠ ﹺ‬ ‫ﻟﹺ ﱡ‬

‫)‪ (١‬ﻭﻗﺪ ﹼﺃﻭﻝ ﺍﺑ ﹸﻦ ﺍﻟﻤﺒﺎﺭﻙ ﺣﺪﻳﺚ‪ » :‬ﹶﻳﺪﹾ ﻧﹸﻮ ﹺﻣ ﹾﻦ ﹶﺭ ﱢﺑ ﹺﻪ ﹶﺣﺘﱠﻰ ﹶﻳ ﹶﻀ ﹶﻊ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻛﹶﻨ ﹺ ﹶﻔ ﹸﻪ«‪ .‬ﻗﺎﻝ‪» :‬ﻛﻨﻔﻪ« ﻳﻌﻨﻲ ﺳﺘﺮﻩ‪ .‬ﺭﻭﺍﻩ‬
‫ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ »ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ« )ﺹ‪.( ٧٨/‬‬
‫)‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٦٩٢/٤‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ )ﺹ‪.(٤٥/‬‬
‫)‪ (٤‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٠٧/١٣‬‬
‫)‪ (٥‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ )‪.(٢٠٥/١‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٠٨‬‬

‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﹼﺎﻟﺚ‬
‫ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﺑﺎﻟﺠﻬﻞ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﺃ ﹼﻣﺎ ﹼ‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴ ﹶﺔ ﹶ‬ ‫ﹶ‬
‫ﻭﺻﻒ ﺍﻹﻣﺎﻡ ﹸ‬ ‫ﻭﻗﺪ‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﹼ‬
‫ﺇﻥ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﻭﺃﺗﺒﺎﻉ ﹼ‬ ‫ﺍﻟﻤ ﹾﻨﺘ ﹺﹶﺴﺒﹺ ﹶ‬
‫ﻴﻦ ﺇﻟﻰ ﱡ‬ ‫ﻭﻫﻢ ﺃﻫﻞ ﺍﻟ ﹼﺘﺠﻬﻴﻞ‪ :‬ﻓﻬﻢ ﻛﺜﻴﺮ ﻣﻦ ﹸ‬
‫ﻳﻌﺮﻑ ﻣﻌﺎﻧﹺﻲ‬
‫ﹸ‬ ‫ﺍﻟﺮﺳﻮﻝ‪ ‬ﹶﻟﻢ ﻳﻌﺮﻑ ﻣﻌﺎﻧﹺﻲ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﻟﻴﻪ ﻣﻦ ﺁﻳﺎﺕ ﹼ‬
‫ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻻ ﹺﺟ ﹾﺒ ﹺﺮ ﹸ‬
‫ﻳﻞ‬ ‫ﹶ‬
‫ﺍﻷﻭﻟﻮﻥ ﻋﺮﻓﻮﺍ ﺫﻟﻚ«)‪.(١‬‬
‫ﺍﻟﺴﺎﺑﻘﻮﻥ ﹼ‬
‫ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻻ ﹼ‬

‫ﺧﺎﻃﺊ‪ ،‬ﻷﻧﹼﻪ ﻳﺘﻀﻤﻦ‬

‫ﹲ‬ ‫ﹲ‬
‫ﻃﺮﻳﻖ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ » :‬ﹶﻓ ﹶﺘ ﹶﺒ ﱠﻴ ﹶﻦ ﹼ‬
‫ﺃﻥ ﻃﺮﻳﻘﺔ ﺍﻟ ﹼﺘﻔﻮﻳﺾ‬
‫ﺛﻼﺙ ﻣﻔﺎﺳﺪ‪ :‬ﺗﻜﺬﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺗﺠﻬﻴﻞ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﺍﺳﺘﻄﺎﻟﺔ ﺍﻟﻔﻼﺳﻔﺔ« )‪.(٢‬‬

‫ﺍﻟﺴﺒﺐ ﺍ ﹼﻟﺬﻱ ﺟﻌﻠﻬﻢ ﻳﺸ ﹼﻨﻮﻥ ﻫﺬﺍ ﺍﻟﻬﺠﻮﻡ ﺍﻟﻌﻨﻴﻒ ﻋﻠﻰ ﻣﺴﻠﻚ ﺍﻟﺘﻔﻮﻳﺾ)‪ ،(٣‬ﹼ‬
‫ﺃﻥ‬ ‫ﻭﻳﺮﺟﻊ ﹼ‬
‫ﺍﻟﺸ ﹾﺮ ﹺﻋ ﱠﻴ ﹸﺔ‪ ،‬ﻭﻻ ﹸﻳﺜﺒﺘﻮﻥ‬
‫ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﻳﻜ ﹼﻔﻮﻥ ﺃﻟﺴﻨﺘﻬﻢ ﻋﻦ ﺍﻟﺨﻮﺽ ﻓﻲ ﻣﺘﺸﺎﺑﻪ ﺍﻟ ﹼﻨﺼﻮﺹ ﱠ‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹸﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﹶﺳ ﱠﻤ ﹾﻮ ﹸﻩ ﻣﺬﻫﺐ ﺍﻹﺛﺒﺎﺕ‬
‫ﻣﺎ ﹸﻳﻮﻫﻢ ﻇﺎﻫﺮﻩ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﻟﻮﺍﺯﻣﻪ ﻛﻤﺎ ﺗﻌﺘﻘﺪ ﹸ‬
‫ﺍﻟﺴﻠﻒ‬ ‫ﺍﻟﻜﻴﻔﻴﺔ)‪ ،(٤‬ﻭﻫﻮ ﺍﻟﻤﺴﻠﻚ ﺍﻟﺜﹼﺎﻧﻲ ﺍ ﹼﻟﺬﻱ ﺍﺧﺘﺎﺭﺗﻪ ﹸ‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹸﺔ ﻭﻧﺴﺒﻮﻩ ﺇﻟﻰ ﹼ‬ ‫ﹼ‬ ‫ﻭﺗﻔﻮﻳﺾ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﺻﻔﺎﺗﻬﺎ ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻷﻋﻀﺎﺀ ﻭﻣﺎ ﺷﺎﺑﻪ‪،‬‬
‫ﹼ‬ ‫ﺣﻴﺚ ﺃﺛﺒﺘﻮﺍ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ‬
‫ﺍﻟﻜﻴﻔﻴﺔ ﻭﺃﻧﹼﻬﺎ ﻟﻴﺴﺖ ﻛﺠﻮﺍﺭﺣﻨﺎ ﻭﺃﻋﻀﺎﺋﻨﺎ!!‬
‫ﹼ‬ ‫ﻭﻟﻜﻦ ﹼﻗﻴﺪﻭﺍ ﺫﻟﻚ ﺑﺘﻔﻮﻳﺾ‬

‫ﺍﻟﻜﻴﻔﻴﺔ ﻭﺗﻔﻮﻳﺾ ﺣﻘﻴﻘﺘﻬﺎ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‬

‫ﹼ‬ ‫ﺍﻟﻤﺴﻠﻚ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﺛﺒﺎﺕ‬
‫ﻮﻫ ﹶﻤ ﹺﺔ‬
‫ﺍﻟﻤ ﹺ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺﺔ ﹸ‬ ‫ﹺ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟ ﹼﻨﺼﻮﺹ ﹸ‬ ‫ﺍﻟﻤﺠﺴﻤﺔ ﻋﻠﻰ‬ ‫ﹼ‬ ‫ﹶﺑﻨﹶﻰ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﻭﻫﻢ‬
‫ﺍﻟﻜﻴﻔﻴﺔ‬
‫ﹼ‬ ‫ﹺ‬
‫ﻭﺇﺛﺒﺎﺕ‬ ‫ﻟﻠ ﹼﺘﺠﺴﻴﻢ ﻭﻟﻮﺍﺯﻣﻪ ﺩﻭﻥ ﺗﺄﻭﻳﻞﹴ ﻟﻬﺎ ﹸﻳﻮﺍﻓﻖ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰﻳ ﹶﻪ‪ ،‬ﻭﻋﺪﱢ ﻫﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ‪،‬‬

‫)‪ (١‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯ )‪.(٣٤/٥‬‬

‫)‪ (٢‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪.(٩٧/‬‬
‫ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﻠﺘﹼﺒﻴﻴﻦ ﻭﺍﻹﻳﻀﺎﺡ ﻻ ﻟﻺﻏﻤﺎﺽ ﻭﺍﻹﺷﻜﺎﻝ؛‬‫)‪ (٣‬ﻭﻫﻢ ﻣﺤ ﹼﻘﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﹼ‬
‫ﻭﻟﻜﻦ ﻟﻴﺲ ﻹﺛﺒﺎﺕ ﺍﻟﻜﻴﻔﻴﺔ ﷲ ﺗﻌﺎﻟﻰ ﻛﻤﺎ ﺍﻋﺘﻘﺪﻭﺍ‪.‬‬
‫ﻭﺍﻟﺼﻮﺭ ﻭﺍﻷﺣﻮﺍﻝ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻟﺤﻨﻔﻲ‪،‬‬ ‫ﹺ‬
‫)‪ (٤‬ﺍﻟﻜﻴﻔ ﹼﻴﺔ‪ :‬ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺳﻤﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ ﻣﻦ ﺍﻟﻬﻴﺌﺎﺕ ﹼ‬
‫ﺍﻟﻜﻠﻴﺎﺕ )ﺹ‪.(٧٥٢/‬‬
‫‪١٠٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﺍﻟﻤﺠﻬﻮﻟﺔ ﻟﺪﻳﻬﻢ ﻣﻊ ﻧﻔﻲ ﺍﻟﻌﻠﻢ ﺑﻬﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻔﻮﻳﻀﻬﺎ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪..‬‬

‫ﻭﻓﻲ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﻴﻦ ﹶﺭﺍﺩﺍ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩ ﹺﻣﻦ ﻧﻔﻲ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﻟﻜﻴﻒ‬
‫ﻧﻔﻲ‬
‫ﻷﻥ ﹶ‬‫ﺍﻟﺴﻠﻒ ﻻ ﻳﻨﻔﻮﻥ ﺍﻟﻜﻴﻒ ﻣﻄﻠ ﹰﻘﺎ)‪ ،(١‬ﹼ‬ ‫ﻏﻴ ﹸﺮ ﺻﺤﻴﺢ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﹼ‬ ‫ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪» :‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﹾ‬
‫ﹺ )‪(٢‬‬ ‫ﹺ‬
‫ﻟﻠﻮﺟﻮﺩ ‪ ،‬ﺇﺫ ﻣﺎ ﻣﻦ ﻣﻮﺟﻮﺩ ﺇﻻ ﻭﻟﻪ ﹼ‬
‫ﻛﻴﻔﻴﺔ‪ ،‬ﻟﻜ ﹼﻨﻬﺎ ﻗﺪ ﺗﻜﻮﻥ ﻣﻌﻠﻮﻣﺔ ﻭﻗﺪ‬ ‫ﺍﻟﻜﻴﻒ ﻣﻄﻠ ﹰﻘﺎ ﹲ‬
‫ﻧﻔﻲ‬
‫ﻭﻛﻴﻔﻴﺔ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺻﻔﺎﺗﻪ ﻣﺠﻬﻮﻟﺔ ﻟﻨﺎ )‪ ،(...‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻨﺜﺒﺖ ﻟﻪ‬ ‫ﹼ‬ ‫ﺗﻜﻮﻥ ﻣﺠﻬﻮﻟﺔ‪،‬‬
‫ﺍﻟﻜﻴﻔﻴﺔ ﻋﻦ ﺍﻻﺳﺘﻮﺍﺀ ﻣﻄﻠ ﹰﻘﺎ ﻫﻮ ﺗﻌﻄﻴﻞ ﹶﻣﺤﺾ‬
‫ﹼ‬ ‫ﻛﻴﻔﻴﺔ ﻻ ﻧﻌﻠﻤﻬﺎ )‪ .(...‬ﻭﺍﻟﺤﺎﺻﻞ ﹶﺃ ﱠﻥ ﹶﻧ ﹾﻔ ﹶﻲ‬
‫ﹼ‬
‫ﺑﻘﻴﺔ‬ ‫ﻳﻜﻮﻥ ﻟﻪ ﹼ‬
‫ﻛﻴﻔﻴﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﹸﻳﻘﺎﻝ ﻓﻲ ﹼ‬ ‫ﹶ‬ ‫ﻟﻬﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻷﻧﻨﺎ ﺇﺫﺍ ﺃﺛﺒﺘﻨﺎ ﺍﻻﺳﺘﻮﺍﺀ ﺣﻘﻴﻘ ﹰﺔ ﻟﺰﻡ ﺃﻥ‬
‫ﺍﻟﺼﻔﺎﺕ«)‪.(٣‬‬
‫ﹼ‬

‫ﻭﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﺿﻄﺮﺍﺏ ﻭﺭﻛﺎﻛﺔ ﻓﻲ ﺇﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‬
‫ﻭﺍﻟﻜﻴﻔﻴﺔ ﷲ ﺗﻌﺎﻟﻰ)‪،(٤‬‬
‫ﹼ‬ ‫ﺍﻟﺠﺴﻤﻴﺔ‬
‫ﹼ‬ ‫ﻣﺮ ﻣﻦ ﻛﻼﻣﻬﻢ ﻓﻲ ﺇﺛﺒﺎﺕ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻭﻻ ﹼ‬
‫ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﹼ‬ ‫ﻋﻠﻮﺍ ﹰ‬
‫ﺑﺎﻟﺠﺴﻤﻴﺔ ﻓﻲ ﺣﻖﹼ‬
‫ﹼ‬ ‫ﻃﺒﻖ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﻲ ﻗﺎﻟﻬﺎ ﺍﺑﻦ ﺍﻟﻌﺜﻤﻴﻴﻦ ﹶﺗ ﹶﺒ ﹰﻌﺎ ﻷﺳﻼﻓﻪ ﺍﻟﻘﺎﺋﻠﻴﻦ‬
‫ﻭﻗﺪ ﹼ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺻﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﺍﻟﻘﻨﻮﺟﻲ )ﺕ‪١٣٠٧/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﻗﻄﻒ‬
‫ﹼ‬
‫ﻭﺍﻟﻜﻒ‪،‬‬ ‫ﺍﻟﺜﻤﺮ ﻓﻲ ﺑﻴﺎﻥ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻷﺛﺮ«‪ ،‬ﺑﻘﻮﻟﻪ‪» :‬ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﺍﻟﻴﺪ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ‪،‬‬
‫ﻭﺍﻹﺻﺒﻊ‪ ،‬ﻭﺍﻟﺸﹼ ﻤﺎﻝ‪ ،‬ﹶﻭﺍﻟ ﹶﻘﺪﹶ ﻡ‪ ،‬ﱢ‬
‫ﻭﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﻟﻮﺟﻪ‪ ،‬ﻭﺍﻟ ﹼﻨﻔﺲ‪ ،‬ﻭﺍﻟﻌﻴﻦ‪ ،‬ﻭﺍﻟ ﹼﻨﺰﻭﻝ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ‪،‬‬
‫ﻣﻌﻘﺪ ﺍﻹﺯﺍﺭ ﻭﻣﻮﺿﻌﻪ[‪ ،‬ﻭﺍﻟﺠﻨﺐ‪،‬‬ ‫ﺍﻟﺤ ﹾﻘ ﹸﻮ ]ﺃﻱ ﹺ‬
‫ﻭﺍﻟﺴﺎﻕ‪ ،‬ﹶﻭ ﹶ‬
‫ﻭﺍﻟﻤﺠﻲﺀ‪ ،‬ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻘﻮﻝ‪ ،‬ﹼ‬
‫ﻭﺍﻟﺤﺐ‪ ،‬ﻭﺍﻟﻜﺮﻩ‪،‬‬
‫ﹼ‬ ‫ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﻘﺮﺏ‪ ،‬ﻭﺍﻟﺒﻌﺪ‪ ،‬ﹼ‬
‫ﻭﺍﻟﻀﺤﻚ‪ ،‬ﻭﺍﻟ ﹼﺘﻌﺠﺐ‪،‬‬ ‫ﹼ‬ ‫ﻭﺍﻟﻔﻮﻕ‪ ،‬ﻭﺍﻻﺳﺘﻮﺍﺀ‪،‬‬
‫ﻭﺍﻟﺴﺨﻂ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺍﻟﻤﺸﻴﺌﺔ‪،‬‬
‫ﻭﺍﻟﺮﺿﺎ‪ ،‬ﻭﺍﻟﻐﻀﺐ‪ ،‬ﹼ‬
‫ﻭﺍﻟﻤﻘﺖ‪ ،‬ﹼ‬

‫»ﻭﻻﹶ ﹸﻳ ﹶﻘ ﹸﺎﻝ‬
‫ﺍﻟﺴﻠﻒ ﻗﺪ ﻧﻔﻰ ﺍﻟﻜﻴﻒ ﻣﻄﻠ ﹰﻘﺎ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﹶ‬ ‫)‪ (١‬ﺑﻞ ﻳﻨﻔﻮﻧﻪ ﻣﻄﻠ ﹰﻘﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻣﻦ ﹼ‬
‫ﻮﻉ«‪ .‬ﺭﻭﺍﻩ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬ ‫ﻒ‪ ،‬ﹶﻭ ﹶﻛ ﹾﻴﻒ ﹶﻋﻨﹾ ﹸﻪ ﹶﻣ ﹾﺮ ﹸﻓ ﹲ‬
‫ﹶﻛ ﹾﻴ ﹲ‬
‫ﺍﻟﻌﺴﻘﻼﻧﻲ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ« )‪.(٤٠٧/١٣‬‬
‫ﺟﻞ ﺟﻼﻟﻪ‪.‬‬‫ﺍﻟﻜﻴﻒ ﻓﻼ ﹸﻳﻮﺻﻒ ﺑﻪ ﹼ‬
‫ﹶ‬ ‫ﻒ‬‫)‪ (٢‬ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﹺ ﹾﻠ ﹸﻤ ﹾﺤﺪﹶ ﹶﺛﺎﺕ؛ ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺎﻟﻖ ﺍ ﹼﻟﺬﻱ ﹶﻛ ﱠﻴ ﹶ‬
‫)‪ (٣‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ )‪.(١٩٥ – ١٩٤/١‬‬
‫ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ )ﺹ‪.(١٠٤ - ٧٤/‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ ﺃﻗﻮﺍﻝ ﺃﺋﻤﺘﻬﻢ ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻓﻲ ﹼ‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١١٠‬‬

‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺄﺩﻟﺔ ﺫﻟﻚ ﻣﺬﻛﻮﺭﺓ‬

‫ﻭﺍﻟﻤﻌﻴﺔ‪ ،‬ﻭﺍﻟﻔﺮﺡ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻧﻄﻖ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﹼ‬
‫ﹼ‬ ‫ﻭﺍﻟﻔﻮﻕ‪،‬‬
‫ﻓﻜﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﹸﺗﺴﺎﻕ ﻣﺴﺎ ﹰﻗﺎ ﻭﺍﺣﺪﹰ ﺍ‪ ،‬ﻭﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ ﻋﻠﻰ ﺃﻧﹼﻬﺎ ﺻﻔﺎﺕ‬
‫ﻓﻴﻬﺎ‪ .‬ﹼ‬
‫ﺣﻘﻴﻘﻴﺔ)‪ ،(١‬ﻻ ﹸﺗﺸﺒﻪ ﺻﻔﺎﺕ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﻭﻻ ﹸﻳ ﹶﻤﺜ ﹸﱠﻞ‪ ،‬ﻭﻻ ﹸﻳ ﹶﻌ ﱠﻄ ﹸﻞ‪ ،‬ﻭﻻ ﹸﻳ ﹶﺮ ﱡﺩ‪ ،‬ﻭﻻ ﹸﻳ ﹾﺠ ﹶﺤﺪﹸ ‪ ،‬ﻭﻻ‬
‫ﹼ‬
‫ﹸﻳﺆﹶ ﱠﻭ ﹸﻝ ﺑﺘﺄﻭﻳﻞﹴ ﹸﻳﺨﺎﻟﻒ ﻇﺎﻫﺮﻩ«)‪.(٢‬‬

‫ﻳﻪ ﹰ‬
‫ﺃﺻﻼ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﻲ ﺍﺗﺨﺬﺕ ﻣﻦ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﹼ‬ ‫ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﹶﺟﻤﻴﻊ ﺍﻟﻔﺮﻕ‬
‫ﺧﻮﺍﺹ ﺍﻟﺤﻮﺍﺩﺙ ﺗﻌﺎﻟﻰ‬ ‫ﹼ‬ ‫ﺍﻟﻜﻴﻔﻴ ﹺﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ‬
‫ﹼ‬ ‫ﹺ‬
‫ﺇﺛﺒﺎﺕ‬ ‫ﻭﻣﺒﻨﹰﻰ ﻟﻔﻜﺮﻫﺎ ﺍﻟﻌﻘﺪﻱ‪ ،‬ﻟﹺ ﹶﻤﺎ ﻓﻴﻪ ﹺﻣﻦ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻋﻨﻪ ﻓﻲ‬
‫ﹼ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﻟﻪ ﺗﻌﺎﻟﻰ ﻭﻧﻔﻲ‬ ‫ﹺ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻭﻗﺪ ﹶﻣ ﱠﺮ ﻛﻼﻣﻬﻢ ﻓﻲ‬
‫ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﹰ‬
‫ﻹ ﹶﻋﺎ ﹶﺩﺗﹺ ﹺﻪ ﹸﻫﻨﹶﺎ‪.‬‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺴﺎﺑﻖ )ﺹ‪ ،(٤٧ - ٣٣/‬ﹶﻓ ﹶﻼ ﹶﺩ ﹺ‬
‫ﺍﻋ ﹶﻲ ﹺ‬

‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺﺔ‬

‫ﻮﺹ ﹸ‬ ‫ﺍﻟﻤﺴﻠﻚ ﺍﻟ ﹼﺜﺎﻟﺚ‪ :‬ﹶﺗ ﹾﺄ ﹺﻭ ﹸ‬
‫ﻳﻞ ﺍﻟ ﱡﻨ ﹸﺼ ﹺ‬

‫ﺍﻟﻌﺮﺑﻴﺔ؛ ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ‬

‫ﹼ‬ ‫ﺻﺮﻑ ﺍﻟﻜﻼﻡ ﻋﻦ ﻇﺎﻫﺮﻩ ﺇﻟﻰ ﻣﻌﻨﻰ ﺁﺧﺮ ﹸﻳﻮﺍﻓﻖ ﺍﻟ ﱡﻠ ﹶﻐ ﹶﺔ‬
‫ﹸ‬ ‫ﹶﻭ ﹸﻳ ﹶﺮ ﹸﺍﺩ ﺑﻪ ﻫﻨﺎ‪:‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻛﻠﻤﺔ )ﺍﻟ ﹼﺘﺄﻭﻳﻞ( ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟ ﹼﺘﻔﺴﻴﺮ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺣﻜﺎﻳ ﹰﺔ ﻋﻦ ﺳﻴﺪﻧﺎ‬
‫ﻳﻮﺳﻒ‪] ﴾fedcb﴿ :‬ﻳﻮﺳﻒ‪[١٠٠/‬؛ ﺃﻱ‪ :‬ﻫﺬﺍ ﺗﻔﺴﻴﺮ ﺭﺅﻳﺎﻱ ﻭﺑﻴﺎﻧﻬﺎ‬
‫ﺍﻟﺼﻐﺮ‪.‬‬
‫ﺍﻟﺘﻲ ﺭﺃﻳﺘﻬﺎ ﻓﻲ ﹼ‬

‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺣﻜﺎﻳﺔ ﻋﻦ ﺳﻴﺪﻧﺎ ﻳﻌﻘﻮﺏ‪765432﴿ :‬‬

‫‪] ﴾;:98‬ﻳﻮﺳﻒ‪[٦/‬؛ ﺃﻱ‪ :‬ﹸﻳ ﹶﻌ ﱢﻠ ﹸﻤ ﹶﻚ ﺗﻔﺴﻴﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﻌﺎﻧﻴﻬﺎ‬
‫ﻭﺑﻴﺎﻧﻬﺎ‪.‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﺣﻜﺎﻳ ﹰﺔ ﻋﻦ ﻗﻮﻝ ﺳﻴﺪﻧﺎ ﺍﻟﺨﻀﺮ‪\[ZYXWVU﴿ :‬‬

‫ﺳﺄﻧﺒﺌﻚ ﺑﺘﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﹶﻟﻢ ﺗﻔﻬﻤﻬﺎ‬
‫]^_`‪] ﴾a‬ﺍﻟﻜﻬﻒ‪[٧٨/‬؛ ﺃﻱ‪ :‬ﹼ‬
‫ﹶﻭ ﹸﺃ ﹶﺑ ﱢﻴﻨ ﹶﹸﻬﺎ ﻟﻚ؛ ﻭﺍﻵﻳﺎﺕ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ﻛﺜﻴﺮﺓ‪..‬‬

‫ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﻻ ﺗﻨﻔﻊ ﻫﺬﻩ ﺍﻟﻘﻴﻮﺩ ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺑﻌﺪﹸ ﻷﻧﹼﻬﺎ ﻻ ﺗﻨﻔﻲ ﻋﻦ ﺍﷲ ﺍﻟﺘﹼﺠﺴﻴﻢ‪.‬‬
‫)‪ (١‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﹼﺠﺴﻴﻢ ﹼ‬
‫)‪ (٢‬ﻣﺤﻤﺪ ﺻﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﺍﻟﻘﻨﻮﺟﻲ‪ ،‬ﻗﻄﻒ ﺍﻟﺜﻤﺮ ﻓﻲ ﺑﻴﺎﻥ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻷﺛﺮ )ﺹ‪.(٦٨ – ٦٥/‬‬
‫‪١١١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻫﻮ‬
‫ﹸ‬ ‫ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻨﻮﻭﻱ )ﺕ‪٦٧٦/‬ﻫـ(‪» :‬ﺃ ﹼﻣﺎ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ :‬ﻓﻘﺎﻝ‬
‫ﻗﻄﻌﻲ ﻓﻲ ﺍﻟﻘﻄﻌﻴﺎﺕ ﻭﻇ ﹼﻨ ﹼﻲ ﻓﻲ‬
‫ﹼ‬ ‫ﺻﺮﻑ ﺍﻟﻜﻼﻡ ﻋﻦ ﻇﺎﻫﺮﻩ ﺇﻟﻰ ﹴ‬
‫ﻭﺟﻪ ﹶﻳﺤﺘﻤﻠﻪ‪ ،‬ﺃﻭﺟﺒﻪ ﺑﺮﻫﺎﻥ‬ ‫ﹸ‬
‫ﺼﺮﻑ ﻓﻲ ﺍﻟ ﹼﻠﻔﻆ ﺑﹺﻤﺎ ﻳﻜﺸﻒ ﻋﻦ ﻣﻘﺼﻮﺩﻩ‪ .‬ﻭﺃﻣﺎ ﺍﻟ ﹼﺘﻔﺴﻴﺮ‪ ،‬ﻓﻬﻮ‪ :‬ﺑﻴﺎﻥ‬ ‫ﹼ‬
‫ﺍﻟﻈ ﹼﻨﻴﺎﺕ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟ ﹼﺘ ﹼ‬
‫ﺍﻟﺨﻔﻴﺔ«)‪.(١‬‬
‫ﹼ‬ ‫ﻣﻌﻨﻰ ﺍﻟ ﹼﻠﻔﻈﺔ ﺍﻟﻘﺮﻳﺒﺔ ﺃﻭ‬

‫ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪» :‬ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ (...) :‬ﻫﻮ ﹶﺭ ﱡﺩ ﺍﻟﺸﹼ ﻲﺀ ﺇﻟﻰ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻤﺮﺍﺩﺓ ﻣﻨﻪ‬
‫ﺍﻹﻣﺎﻡ ﹼ‬
‫ﹸ‬ ‫ﻭﻗﺎﻝ‬
‫ﻓﻌﻼ‪ ،‬ﻓﻔﻲ ﺍﻟﻌﻠﻢ ﻧﺤﻮ‪] ﴾¬«ª©¨§¦¥¤﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٧/‬‬ ‫ﹶﻋ ﹶﻠ ﹰﻤﺎ ﻛﺎﻥ ﺃﻭ ﹰ‬
‫ﻭﻓﻲ ﺍﻟﻔﻌﻞ‪ ،‬ﻛﻘﻮﻝ ﺍﻟﺸﹼ ﺎﻋﺮ‪:‬‬

‫ﹸ‬
‫ﺗﺄﻭﻳـﻞ‬ ‫ﻭﻟﻠ ﹼﻨـﻮ￯ ﻗﺒـﻞ ﻳﻮﻡ ﺍﻟﺒﻴـﻦ‬

‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾3210/.-,﴿ :‬ﺍﻷﻋﺮﺍﻑ‪[٥٣/‬؛ ﺃﻱ‪ :‬ﺑﻴﺎﻧﻪ ﺍ ﹼﻟﺬﻱ‬

‫ﻫﻮ ﻏﺎﻳﺘﻪ ﺍﻟﻤﻘﺼﻮﺩﺓ ﻣﻨﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾äãâá﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ ،[٥٩/‬ﻗﻴﻞ‪:‬‬
‫ﺃﺣﺴﻦ ﻣﻌﻨﻰ ﻭﺗﺮﺟﻤﺔ‪ ،‬ﻭﻗﻴﻞ ﺃﺣﺴﻦ ﺛﻮﺍ ﹰﺑﺎ ﻓﻲ ﺍﻵﺧﺮﺓ«)‪.(٢‬‬

‫ﻳﻪ ﺍﷲ ﻋﻦ ﹺﺳ ﹶﻤ ﹺ‬
‫ﺎﺕ‬ ‫ﻭﻗﺪ ﺳﻠﻚ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﹸﺟﻤﻬﻮﺭ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑ ﹶﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺﺔ ﹸﻳ ﹾﻔ ﹺﻀﻲ ﺇﻟﻰ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻓﻲ ﺣﻖﹼ‬ ‫ﺍﻟﻤ ﹾﺤﺪﹶ ﺛﹺ ﹶ‬
‫ﻴﻦ‪ ،‬ﹼ‬
‫ﻷﻥ ﺍﻷﺧﺬ ﺑﻈﻮﺍﻫﺮ ﺍﻟ ﹼﻨﺼﻮﺹ ﹸ‬ ‫ﹸ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ‪» :‬ﻓﻤﻦ ﺃﺟﺮ￯ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‬
‫ﻇﺎﻫﺮﻫﺎ‬
‫ﹸ‬ ‫ﺃﻥ ﹶ‬
‫ﺍﷲ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ ﺍ ﹼﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ‬ ‫ﺃﻓﻀﻰ ﺑﻪ ﺍﻷﻣﺮ ﺇﻟﻰ ﺍﻟ ﹼﺘﺠﺴﻴﻢ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻟﻢ ﹶﻳ ﱠﺘ ﹺﻀ ﹾﺢ ﻟﻪ ﹶﻭ ﹶﻋ ﹺﻠ ﹶﻢ ﹼ‬
‫ﺇ ﹼﻣﺎ ﺃﻥ ﹸﻳ ﹶﻜ ﱢﺬ ﹶﺏ ﻧﻘﻠﺘﹶﻬﺎ)‪ (٣‬ﻭﺇ ﹼﻣﺎ ﹶﺃﻥ ﹸﻳﺆﹶ ﱢﻭ ﹶﻟ ﹶﻬﺎ)‪.(٥)«...(٤‬‬

‫)‪ (١‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺗﻬﺬﻳﺐ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ )‪.(١٥/٣‬‬

‫)‪ (٢‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ ،‬ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ )ﺹ‪.(٣١/‬‬
‫)‪ (٣‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻨﹼﺼﻮﺹ ﺍﻟ ﹼﻈﻨ ﹼﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟ ﹼﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ ﻛﺄﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﻣﺨﺎﻟﻔ ﹰﺔ‬
‫ﻟﻸﺻﻮﻝ‪.‬‬
‫)‪ (٤‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻨﹼﺼﻮﺹ ﺍﻟﻘﻄﻌ ﹼﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟ ﹼﺜﺒﻮﺕ‪ ،‬ﺍﻟﻈﻨﱢ ﱠﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﹼ ﻻﻟﺔ‪.‬‬
‫)‪ (٥‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٣٢/١٣‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١١٢‬‬

‫ﺩﻟﻴﻞ ﻣﻦ ﺳﻠﻚ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ‪:‬‬

‫ﺃ‪ -‬ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪:‬‬

‫ﺻﺤﺔ ﻣﺴﻠﻜﻬﻢ‪ ،‬ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪hg﴿ :‬‬ ‫ﹺ‬

‫ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻠﻰ ﹼ‬ ‫ﺃﺻﺤﺎﺏ‬
‫ﹸ‬ ‫ﹼ‬
‫ﻭﺍﺳﺘﺪﻝ‬
‫‪xwvutsrqponmlkji‬‬
‫‪~}|{zy‬ﮯ¡‪¬«ª©¨§¦¥¤£¢‬‬
‫®¯‪.﴾´³²±°‬‬

‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ،﴾¬«ª﴿ :‬ﹸﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﺘﺪﺍ ﹰﺀ‪ ،‬ﻭ ﹸﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺﺔ ﻣﺎ ﺍﺳﺘﺄﺛﺮ ﺍ ﹸ‬
‫ﷲ‬ ‫ﻣﻌﻄﻮ ﹰﻓﺎ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﺠﻼﻟﺔ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﹸ‬
‫ﺍﻟﻤ ﹶﺮ ﹸﺍﺩ ﺑﺎﻵﻳﺎﺕ ﹸ‬
‫ﺳﺒﻴﻼ ﻟﹺ ﹾﻠ ﹶﺨ ﹾﻠ ﹺﻖ ﺇﻟﻰ ﻋﻠﻤﻪ‪.‬‬
‫ﷲ ﹰ‬ ‫ﺍﻟﺴﺎﻋﺔ ﻭﻣﺎ ﺷﺎﺑﻬﻬﺎ ﹺﻣ ﱠﻤﺎ ﹶﻟﻢ ﻳﺠﻌﻞ ﺍ ﹸ‬
‫ﺑﻌﻠﻤﻪ‪ ،‬ﻛﻮﻗﺖ ﻗﻴﺎﻡ ﹼ‬

‫ﺃﻭﺟﻬﺎ ﻋﺪﻳﺪﺓ‬
‫ﹰ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺﺔ ﻣﺎ ﻛﺎﻥ ﹶﻇﻨ ﱠﱢﻲ ﺍﻟﺪﹼ ﻻﻟﺔ؛ ﺃﻱ ﹶﻳﺤﺘﻤﻞ‬
‫ﻭﻋﻠﻰ ﺍﻟﺜﹼﺎﻧﻲ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﺎﻵﻳﺎﺕ ﹸ‬
‫ﻷﻥ ﺍﷲ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻌﻠﻴﻪ ﻳﻜﻮﻥ )ﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ( ﺩﺍﺧﻠﻴﻦ ﻓﻲ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﹼ‬ ‫ﹼ‬ ‫ﻣﻦ ﺣﻴﺚ ﺍﻟ ﹼﻠﻐﺔ‬
‫ﺎﻝ؟! ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﹶ‬
‫»ﺃ ﹶﻧﺎ ﹺﻣ ﱠﻤ ﹾﻦ‬ ‫ﺑﺎﻟﺮﺳﻮﺥ ﻓﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻜﻴﻒ ﹶﻳ ﹾﻤﺪﹶ ﹸﺣ ﹸﻬ ﹾﻢ ﻭﻫﻢ ﹸﺟ ﱠﻬ ﹲ‬
‫ﻣﺪﺣﻬﻢ ﹼ‬
‫ﻭﺍﻟﺮﺍﺳﺨﻮﻥ‬
‫ﺎﺕ ﹼ‬‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺ‬
‫ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻞ ﺍﻵﻳﺎﺕ ﹸ‬ ‫ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﺗ ﹾﺎ ﹺﻭ ﹶﻳﻠﻪﹸ«)‪(١‬؛ ﻓﻴﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ‪ :‬ﹼ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬ ﹺ‬
‫ﺎﺕ ﻋﻨﺪ ﹶﻣ ﹾﻦ ﹶﺳ ﹶﻠ ﹶﻚ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ‪..‬‬ ‫ﻟﺼﺤﺔ ﺗﺄﻭﻳﻞ ﺍﻵﻳﺎﺕ ﹸ‬
‫ﻳﻌﻠﻤﻮﻧﻪ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﹼ‬

‫ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻘﺸﻴﺮﻱ ﺍﻷﺷﻌﺮﻱ )ﺕ‪٥١٤/‬ﻫـ()‪ (٢‬ﻓـﻲ »ﺍﻟ ﱠﺘ ﹾﺬ ﹺﻛ ﹶﺮﺓ‬

‫»ﺃﻧﹶﺎ ﹺﻣ ﱠﻤ ﹾﻦ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﺗ ﹾﺎ ﹺﻭﻳ ﹶﻠ ﹸﻪ«‪،‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪ .(١٧/٤‬ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﹶ‬
‫ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻛﻤﺎ ﻓﻲ »ﻣﻮﺳﻮﻋﺔ ﺍﻟﺼﺤﻴﺢ‬ ‫ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﻱ »ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ« )‪ (٢٠٦/٦‬ﹴ‬
‫ﺍﻟﻤﺴﺒﻮﺭ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺑﺎﻟﻤﺄﺛﻮﺭ« )‪ (٤٠٠/١‬ﻟﻠﺪﻛﺘﻮﺭ ﺣﻜﻤﺖ ﺑﻦ ﺑﺸﻴﺮ ﺑﻦ ﻳﺎﺳﻴﻦ‪.‬‬
‫)‪ (٢‬ﹸﻫﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺑﻦ ﻫﻮﺍﺯﻥ ﺍﻟﻘﺸﻴﺮﻱ‪ ،‬ﺍﻷﺳﺘﺎ ﹸﺫ ﺃﺑﻮ ﻧﺼﺮ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟ ﹶﻌ ﹶﻠ ﹸﻢ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ‬
‫ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻣﻦ ﺑﻨﻲ ﻗﺸﻴﺮ‪ .‬ﹶﻋ ﹶﻠ ﹾﺖ ﻟﻪ ﺷﻬﺮﺓ ﻛﺄﺑﻴﻪ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻘﺸﻴﺮﻱ‪ .‬ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﻴﻦ ﺍ ﹼﻟﺬﻳﻦ‬
‫ﻧﺼﺮﻭﺍ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﺑﺎﺣﻮﺍ ﺑﺄﺷﺪﹼ ﺍﻟﻨﹼﻜﻴﺮ ﻋﻠﻰ ﹸﻣﺨﺎﻟﻔﻴﻪ ﻣﻦ ﺍﻟﻤﺠﺴﻤﺔ‪ .‬ﺯﺍﺭ ﺑﻐﺪﺍﺩ ﻓﻲ ﻃﺮﻳﻘﺔ‬
‫ﻭﺍﻟﺸﺎﻓﻌ ﹼﻴﺔ‪ ،‬ﻓﺎﺳﺘﺪﻋﺎﻩ ﻧﻈﺎﻡ =‬ ‫ﺇﻟﻰ ﺍﻟﺤﺞ ﻭﻭﻋﻆ ﺑﻬﺎ‪ ،‬ﻓﻮﻗﻌﺖ ﺑﺴﺒﺒﻪ ﻓﺘﻨﺔ ﺑﻴﻦ ﻣﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ ﹼ‬
‫‪١١٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﺍﻟﺴﺎﻋﺔ‪،‬‬
‫ﻭﻗﺖ ﻗﻴﺎﻡ ﹼ‬ ‫ﺍﻟﺸ ﹾﺮ ﹺﻗ ﱠﻴﺔ«‪» :‬ﻭﺃ ﹼﻣﺎ ﹸ‬
‫ﻗﻮﻝ ﺍﷲ ‪ ،﴾ ©¨§¦¥¤﴿ :‬ﺇﻧﹼﻤﺎ ﹸﻳﺮﻳﺪ ﺑﻪ ﹶ‬ ‫ﱠ‬
‫ﻓﺈﻥ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺳﺄﻟﻮﺍ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ ﹼﻠﻢ ﻋﻦ ﹼ‬
‫ﺍﻟﺴﺎﻋﺔ ﺃ ﹼﻳﺎﻥ ﻣﺮﺳﺎﻫﺎ ﻭﻣﺘﻰ ﻭﻗﻮﻋﻬﺎ‪،‬‬ ‫ﹼ‬
‫ﻓﺎﻟﻤﺘﺸﺎﺑﻪ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻓﻠﻴﺲ ﻳﻌﻠﻢ ﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ ﹼﺇﻻ ﺍ ﹸ‬
‫ﷲ‪ ،‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ‪,﴿ :‬‬
‫‪] ﴾3210/.-‬ﺍﻷﻋﺮﺍﻑ‪[٥٣/‬؛ ﺃﻱ‪ :‬ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﹼﺇﻻ ﻗﻴﺎﻡ ﹼ‬
‫ﺍﻟﺴﺎﻋﺔ‪ .‬ﻭﻛﻴﻒ‬
‫ﻮﻕ ﺇﻟﻰ ﻣﻌﺮﻓﺘﻪ ﻭﻻ ﻳﻌﻠﻢ‬ ‫ﻳﺴﻮﻍ ﻟﻘﺎﺋﻞﹴ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺎ ﻻ ﺳﺒﻴﻞ ﻟﹺ ﹶ‬
‫ـﻤ ﹾﺨ ﹸﻠ ﹴ‬
‫ﻭﺃﻥ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ ﹼﻠﻢ‬ ‫ﺗﺄﻭﻳﻠﻪ ﹼﺇﻻ ﺍﷲ‪ .‬ﺃﻟﻴﺲ ﻫﺬﺍ ﹺﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﺪﺡ ﻓﻲ ﺍﻟ ﱡﻨ ﹸﺒ ﱠﻮ ﹺ‬
‫ﺍﺕ؟! ﹼ‬
‫ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺩﻋﺎ ﺍﻟﺨﻠﻖ ﺇﻟﻰ ﻋﻠﻢ ﻣﺎ ﻻ ﹸﻳﻌﻠﻢ‪ ،‬ﺃﻟﻴﺲ ﺍﷲ‬ ‫ﹺ‬ ‫ﹶ‬
‫ﺗﺄﻭﻳﻞ ﻣﺎ ﻭﺭ ﹶﺩ ﻓﻲ‬ ‫ﻣﺎ ﹶﻋ ﹶﺮ ﹶﻑ‬
‫]ﺗﻌﺎﻟﻰ[ ﻳﻘﻮﻝ‪] ﴾u ts﴿ :‬ﺍﻟﺸﻌﺮﺍﺀ‪ [١٩٥/‬؟! ﻓﺈ ﹰﺫﺍ ﻋﻠﻰ ﺯﻋﻤﻬﻢ‪ ،‬ﹶﻳﺠﺐ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪:‬‬
‫ﺣﻴﺚ ﻗﺎﻝ‪ ﴾u ts﴿ :‬ﺇﹺ ﹾﺫ ﹶﻟﻢ ﻳﻜﻦ ﻣﻌﻠﻮ ﹰﻣﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ؟‬ ‫ﹶﻛ ﹶﺬ ﹶﺏ‪ ،‬ﹸ‬
‫ﺍﻟﻌﺮﺏ ﹶﻟ ﱠ‬
‫ـﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﱠ‬
‫ﺍﻟﺸ ﹾﻲ ﹸﺀ ﻋﺮﺑﻴﺎ‪،‬‬ ‫ﹶ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﻠﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻜﻴﻒ ﹸﻳﺪﻋﻰ ﺃﻧﹼﻪ ﹺﻣ ﱠﻤﺎ ﻻ ﺗﻌﻠﻤﻪ‬
‫ﺍﻟﺮ ﱢﺏ ﺳﺒﺤﺎﻧﻪ؟!‬
‫ﻓﻤﺎ ﻗﻮﻝ ﻓﻲ ﻣﻘﺎﻝ ﻣﺂﻟﻪ ﺇﻟﻰ ﺗﻜﺬﻳﺐ ﱠ‬

‫ﹸﺛ ﱠﻢ ﻛﺎﻥ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ‪ ‬ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻓﻲ ﻛﻼﻣﻪ ﻭﻓﻴﻤﺎ ﹸﻳﻠﻘﻴﻪ‬
‫ﺇﻟﻰ ﺃ ﹼﻣﺘﻪ ﺷﻲﺀ ﻻ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﻪ ﹼﺇﻻ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻟﻜﺎﻥ ﻟﻠﻘﻮﻡ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﹶﺑ ﱢﻴ ﹾﻦ ﻟﻨﺎ ﹶﺃ ﱠﻭ ﹰﻻ ﹶﻣ ﹾﻦ‬
‫ﹸ‬
‫ﻭﻧﺴﺒﺔ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ‪‬‬ ‫ﹴ‬
‫ﻣﺘﺄﺕ؛‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﹺ ﹶﻤﺎ ﻻ ﹸﻳﻌﻠﻢ ﺃﺻﻠﻪ ﹶﻏ ﹾﻴ ﹸﺮ‬
‫ﹶ‬ ‫ﺗﺪﻋﻮﻧﺎ ﺇﻟﻴﻪ ﻭﻣﺎ ﺍ ﹼﻟﺬﻱ ﺗﻘﻮﻝ‪ ،‬ﹼ‬
‫ﻓﺈﻥ‬
‫ﹶ‬
‫ﺍﻟﺠﻬﻞ‬ ‫ﻣﺴﻠﻢ‪ ،‬ﹼ‬
‫ﻓﺈﻥ‬ ‫ﹲ‬ ‫ﻋﻈﻴﻢ ﻻ ﹶﻳﺘ ﹶﹶﺨ ﱠﻴ ﹸﻠ ﹸﻪ‬
‫ﹲ‬ ‫ﺃﻣﺮ‬ ‫ﹴ‬
‫ﺑﺼﻔﺎﺕ ﻻ ﹸﺗ ﹾﻌ ﹶﻘ ﹸﻞ ﹲ‬ ‫ﹴ‬
‫ﻣﻮﺻﻮﻑ‬ ‫ﺇﻟﻰ ﺃﻧﹼﻪ ﺩﻋﺎ ﺍﻟﻰ ﹶﺭ ﱟﺏ‬
‫ﻳﺴﺘﺒﻴﻦ ﹶﻣ ﹾﻦ ﻣﻌﻪ ﹸﻣ ﹾﺴ ﹶﻜ ﹲﺔ ﹺﻣﻦ ﺍﻟﻌﻘﻞ‪،‬‬
‫ﹶ‬ ‫ﺑﺎﻟﺼﻔﺎﺕ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﺠﻬﻞ ﺑﺎﻟﻤﻮﺻﻮﻑ؛ ﻭﺍﻟﻐﺮﺽ ﺃﻥ‬
‫ﹼ‬
‫ﺫﺍﺗﻴﺔ ﻻ ﹸﻳﻌﻘﻞ ﻣﻌﻨﺎﻫﺎ‪،‬‬ ‫ﺫﺍﺗﻴﺔ ﻻ ﹸﻳﻌﻘﻞ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻭﺍﻟﻴﺪ ﺻﻔﺔ ﹼ‬ ‫ﺃﻥ ﹶ‬
‫ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪» :‬ﺍﺳﺘﻮﺍﺅﻩ ﺻﻔﺔ ﹼ‬ ‫ﹼ‬
‫ﹶﻭﺍﻟ ﹶﻘﺪﹶ ﹸﻡ ﺻﻔﺔ ﹼ‬
‫ﺫﺍﺗﻴﺔ ﻻ ﹸﻳﻌﻘﻞ ﻣﻌﻨﺎﻫﺎ«‪ .‬ﹶﺗ ﹾﻤ ﹺﻮ ﹲﻳﻪ ﺿﻤﻨﻪ ﺗﻜﻴﻴﻒ ﻭﺗﺸﺒﻴﻪ ﻭﺩﻋﺎﺀ ﺇﻟﻰ ﺍﻟﺠﻬﻞ؛ ﻭﻗﺪ‬
‫ﻭﺿﺢ ﺍﻟﺤﻖﹼ ﻟﺬﻱ ﻋﻴﻨﻴﻦ‪.‬‬

‫ﻛﻞ ﺁﻳﺔ ﺃﻡ‬ ‫ﻭﻟﻴﺖ ﺷﻌﺮﻱ‪ ،‬ﻫﺬﺍ ﺍ ﹼﻟﺬﻱ ﹸﻳﻨﻜﺮ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻳﻄﺮﺩ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﻓﻲ ﹼ‬
‫ﻛﻞ ﺷﻲﺀ ﻭﻓﻲ ﹼ‬ ‫ﹶ‬

‫= ﺍﻟﻤﻠﻚ ﺇﻟﻰ ﺃﺻﺒﻬﺎﻥ ﺇﻃﻔﺎ ﹰﺀ ﻟﻠﻔﺘﻨﺔ ﺑﺒﻐﺪﺍﺩ ﻓﺬﻫﺐ ﺇﻟﻴﻪ ﻭﻟﻘﻲ ﻣﻨﻪ ﺇﻛﺮﺍ ﹰﻣﺎ‪ .‬ﻭﻋﺎﺩ ﺇﻟﻰ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻓﻼﺯﻡ‬
‫ﺍﻟﻮﻋﻆ ﻭﺍﻟﺘﺪﺭﻳﺲ ﺇﻟﻰ ﺃﻥ ﺗ ﹸﹸﻮ ﱢﻓ ﹶﻲ ﺑﻬﺎ‪ .‬ﺍﻧﻈﺮ ﺗﺮﺟﻤﺘﻪ‪ :‬ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻃﺒﻘﺎﺕ ﹼ‬
‫ﺍﻟﺸﺎﻓﻌ ﹼﻴﺔ ﺍﻟﻜﺒﺮ￯‬
‫)‪) (١٥٩/٧‬ﺭﻗﻢ‪.(٨٦٩/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١١٤‬‬

‫ﻳﻘﻨﻊ ﺑﺘﺮﻙ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻓﻲ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ؟ ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﹰ‬

‫ﺃﺻﻼ ﻓﻘﺪ ﺃﺑﻄﻞ ﺍﻟﺸﹼ ﺮﻳﻌﺔ‬
‫ﻷﻥ ﹶﺛ ﱠﻢ ﺃﺷﻴﺎﺀ ﻻ‬
‫ﻭﺗﺼﺮﻑ ﻓﻲ ﺍﻟﻜﻼﻡ ﹼ‬
‫ﹼ‬ ‫ﻭﺍﻟﻌﻠﻮﻡ‪ ،‬ﺇﺫ ﻣﺎ ﹺﻣ ﹾﻦ ﺁﻳﺔ ﹶﻭ ﹶﺧ ﹶﺒ ﹴﺮ ﺇﻻ ﻭ ﹶﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﺄﻭﻳﻞ‬
‫ﹸﺑﺪﱠ ﹺﻣﻦ ﺗﺄﻭﻳﻠﻬﺎ‪ ،‬ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻘﻼﺀ ﻓﻴﻪ ﺇﻻ ﺍﻟﻤﻠﺤﺪﺓ ﺍ ﹼﻟﺬﻳﻦ ﻗﺼﺪﻫﻢ ﺍﻟ ﹼﺘﻌﻄﻴﻞ ﻟﻠﺸﺮﺍﺋﻊ‪،‬‬
‫ﻭﺍﻻﻋﺘﻘﺎﺩ ﻟﻬﺬﺍ ﻳﺆﺩﻱ ﺇﻟﻰ ﺇﺑﻄﺎﻝ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﹺﻣﻦ ﺍﻟ ﹼﺘﻤﺴﻚ ﺑﺎﻟﺸﹼ ﺮﻉ‪.‬‬

‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻳﺠﻮﺯ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻠﻰ ﺍﻟﺠﻤﻠﺔ ﺇﻻ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﷲ ﻭﺑﺼﻔﺎﺗﻪ ﻓﻼ ﺗﺄﻭﻳﻞ ﻓﻴﻪ‪ .‬ﻓﻬﺬﺍ‬
‫ﺃﻥ ﻣﺎ ﻳﺘﻌ ﹼﻠﻖ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺠﺐ ﺃﻥ ﹸﻳﻌﻠﻢ‪ ،‬ﻭﻣﺎ ﻳﺘﻌ ﹼﻠﻖ ﹼ‬
‫ﺑﺎﻟﺼﺎﻧﻊ ﻭﺻﻔﺎﺗﻪ ﻳﺠﺐ‬ ‫ﻣﺼﻴﺮ ﻣﻨﻪ ﺇﻟﻰ ﹼ‬
‫ﺍﻟﺘﻐﺎﺿﻲ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺮﺿﻰ ﺑﻪ ﻣﺴﻠﻢ‪.‬‬

‫ﺃﻥ ﻫﺆﻻﺀ ﺍ ﹼﻟﺬﻳﻦ ﹶﻳ ﹾﻤﺘﹶﻨﹺ ﹸﻌ ﹶ‬

‫ﻮﻥ ﻋﻦ ﺍﻟ ﹼﺘﺄﻭﻳﻞﹺ ﻣﻌﺘﻘﺪﻭﻥ ﺣﻘﻴﻘﺔ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﹶﻏ ﹾﻴ ﹶﺮ ﺃﻧﹼﻬﻢ‬ ‫ﹶﻭ ﹺﺳ ﱡﺮ ﺍﻷﻣ ﹺﺮ‪ :‬ﹼ‬
‫ﹸﻳﺪﹶ ﱢﻟ ﹸﺴ ﹶ‬
‫ﻮﻥ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪» :‬ﻟﻪ ﻳﺪ ﻻ ﻛﺎﻷﻳﺪﻱ‪ ،‬ﹶﻭ ﹶﻗﺪﹶ ﹲﻡ ﻻ ﻛﺎﻷﻗﺪﺍﻡ‪ ،‬ﻭﺍﺳﺘﻮﺍﺀ ﹼ‬
‫ﺑﺎﻟﺬﺍﺕ ﻻ ﻛﻤﺎ ﻧﻌﻘﻞ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ«‪ .‬ﻓﻠﻴﻘﻞ ﺍﻟﻤﺤ ﹼﻘﻖ‪ :‬ﻫﺬﺍ ﹲ‬
‫ﻛﻼﻡ ﻻ ﹸﺑﺪﱠ ﻟﻪ ﻣﻦ ﺍﺳﺘﺒﻴﺎﻥ‪.‬‬

‫ﺗﻨﺎﻗﺾ‪ ،‬ﺇﻥ ﺃﺟﺮﻳﺖ ﻋﻠﻰ ﹼ‬

‫ﺍﻟﻈﺎﻫﺮ‬ ‫ﹲ‬ ‫ﻗﻮﻟﻜﻢ‪ » :‬ﹸﻧ ﹾﺠ ﹺﺮﻱ ﺍﻷﻣﺮ ﻋﻠﻰ ﹼ‬
‫ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻻ ﹸﻳﻌﻘﻞ ﻣﻌﻨﺎﻩ«‬
‫ﺍﻟﺴﻴﺎﻕ ﻓﻰ ﻗﻮﻟﻪ‪] ﴾òñðï﴿ :‬ﺍﻟﻘﻠﻢ‪ ،[٤٢/‬ﻫﻮ ﺍﻟﻌﻀﻮ ﺍﻟﻤﺸﺘﻤﻞ ﻋﻠﻰ‬
‫ﻓﻈﺎﻫﺮ ﹼ‬
‫ﺍﻟﺠﻠﺪ ﻭﺍﻟ ﹼﻠﺤﻢ ﻭﺍﻟﻌﻈﻢ ﻭﺍﻟﻌﺼﺐ ﻭﺍﻟﻤﺦ‪ ،‬ﻓﺈﻥ ﺃﺧﺬﺕ ﺑﻬﺬﺍ ﹼ‬
‫ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺘﺰﻣﺖ ﺑﺎﻹﻗﺮﺍﺭ ﺑﻬﺬﻩ‬
‫ﺗﺮﻛﺖ‬
‫ﹶ‬ ‫ﺃﻟﺴﺖ ﻗﺪ‬
‫ﹶ‬ ‫)‪(١‬‬ ‫ﺍﻷﻋﻀﺎﺀ ﻓﻬﻮ ﺍﻟﻜﻔﺮ‪ ،‬ﹶﻭﺇﹺ ﹾﻥ ﹶﻟﻢ ﹸﻳﻤﻜﻨﻚ ﺍﻷﺧﺬ ﺑﻬﺎ ﻓﺄﻳﻦ ﺍﻷﺧﺬ ﹼ‬
‫ﺑﺎﻟﻈﺎﻫﺮ؟‬
‫ﻳﻜﻮﻥ ﹶﺃ ﹾﺧ ﹰﺬﺍ ﹼ‬
‫ﺑﺎﻟﻈﺎﻫﺮ؟!‬ ‫ﹸ‬ ‫ﹶ‬
‫ﻓﻜﻴﻒ‬ ‫ﺍﻟﺮﺏ ﺗﻌﺎﻟﻰ ﺑﻤﺎ ﹸﻳﻮﻫﻢ ﹼ‬
‫ﺍﻟﻈﺎﻫﺮ‪،‬‬ ‫ﺱ ﹼ‬ ‫ﻭﻋﻠﻤﺖ ﹶﺗ ﹶﻘﺪﱡ ﹶ‬
‫ﹶ‬ ‫ﺎﻫﺮ‬ ‫ﹼ‬
‫ﺍﻟﻈ ﹶ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﻻ ﻣﻌﻨﻰ ﻟﻬﺎ ﹰ‬
‫ﺃﺻﻼ‪ ،‬ﻓﻬﻮ ﺣﻜﻢ ﺑﺄﻧﹼﻬﺎ ﹸﻣﻠﻐﺎﺓ ﻭﻣﺎ ﻛﺎﻥ ﻓﻲ‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﺨﺼﻢ‪ :‬ﻫﺬﻩ ﹼ‬
‫ﻮﺳﻊ‬ ‫ﺇﺑﻼﻏﻬﺎ ﺇﻟﻴﻨﺎ ﻓﺎﺋﺪﺓ ﻭﻫﻲ ﹶﻫﺪﹶ ﹲﺭ ﻭﻫﺬﺍ ﻣﺤﺎﻝ‪ .‬ﻭﻓﻰ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺍﻟ ﹼﺘ ﹼ‬
‫ﺠﻮﺯ ﻭﺍﻟ ﹼﺘ ﹼ‬
‫ﻓﻰ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﻣﻮﺍﺭﺩ ﺍﻟﻜﻼﻡ ﻭﻳﻔﻬﻤﻮﻥ ﺍﻟﻤﻘﺎﺻﺪ‪ ،‬ﻓﻤﻦ ﹶﺗ ﹶﺠﺎ ﹶﻓﻰ ﻋﻦ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻫﺎﻥ ﻋﻠﻴﻪ ﻣﺪﺭﻙ ﺍﻟﺤﻘﺎﺋﻖ؛‬
‫ﹼ‬ ‫ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻦ ﺃﺣﺎﻁ ﺑﻄﺮﻕ ﻣﻦ‬
‫ﹼ‬ ‫ﻓﺬﻟﻚ ﻟﻘﻠﺔ ﻓﻬﻤﻪ‬

‫)‪ (١‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻤﻔﺴﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪ (٥٥٤/٢٣‬ﻓﻲ ﺗﺄﻭﻳﻞ )ﺍﻟﺴﺎﻕ(‪» :‬ﻗﺎﻝ ﹶﺟﻤﺎﻋﺔ‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﹼﺄﻭﻳﻞ‪ :‬ﻳﺒﺪﻭ ﻋﻦ ﺃﻣﺮ ﺷﺪﻳﺪ«‪ .‬ﹸﺛ ﱠﻢ ﻧﻘﻞ ﺫﻟﻚ ﻋﻦ‪) :‬ﺍﺑﻦ ﻋﺒﺎﺱ(‪،‬‬
‫ﺍﻟﺴﻠﻒ‪.‬‬
‫ﺃﺋﻤﺔ ﹼ‬
‫ﻭ)ﻣﺠﺎﻫﺪ(‪ ،‬ﻭ)ﺳﻌﻴﺪ ﺑﻦ ﹸﺟ ﹶﺒ ﹾﻴﺮ(‪ ،‬ﻭ)ﻗﺘﺎﺩﺓ( ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﹼ‬
‫‪١١٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﻭﻗﺪ ﻗﻴﻞ‪ ﴾¬«ª ©¨§¦¥¤﴿ :‬ﻓﻜﺄﻧﹼﻪ ﻗﺎﻝ‪ :‬ﱠ‬

‫ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ‬
‫ﺃﻳﻀﺎ ﻳﻌﻠﻤﻮﻧﻪ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﺁﻣ ﹼﻨﺎ ﺑﻪ؛ ﹼ‬
‫ﻓﺈﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺸﹼ ﻲﺀ ﺇﻧﹼﻤﺎ ﹸﻳﺘ ﹶﹶﺼ ﱠﻮ ﹸﺭ ﺑﻌﺪ ﺍﻟﻌﻠﻢ‪ ،‬ﺃ ﹼﻣﺎ ﻣﺎ ﻻ ﹸﻳﻌﻠﻢ‬ ‫ﹰ‬
‫ﻴﻦ ﹺﻓﻲ ﹺ‬‫ﺍﺳ ﹺﺨ ﹶ‬ ‫ﺍﻟﺮ ﹺ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﺍﻟﻌ ﹾﻠ ﹺﻢ(«‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ‬ ‫ﻓﺎﻹﻳﻤﺎﻥ ﺑﻪ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻣﺘﹶﺄ ﱟﺕ‪ ،‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪) :‬ﺃ ﹶﻧﺎ ﹺﻣ ﹶﻦ ﱠ‬
‫ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﻧﺼﺮ ﺍﻟﻘﺸﻴﺮﻱ‪.‬‬

‫ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﻓﻲ »ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ«‪ ،‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪» :‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻌﺰ ﺍﺑﻦ‬
‫ﺷﻴﺦ ﺟﺪﹼ ﻩ ﺍﺑﻦ ﻓﻮﺭﻙ )ﺕ‪٤٠٦/‬ﻫـ()‪ ،(١‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﱡ‬ ‫ﺍ ﹼﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ‪ ،‬ﻫﻮ ﹸﻣ ﹾﺨﺘ ﹸ‬
‫ﹶﺎﺭ ﹺ‬
‫ﻋﺒﺪ ﺍﻟﺴﻼﻡ )ﺕ‪٦٦٠/‬ﻫـ( ﻓﻲ ﺭﺳﺎﺋﻠﻪ ﻣﻨﻬﺎ ﺭﺳﺎﻟﺘﻪ ﺍﻟﺘﻲ ﺃﺭﺳﻠﻬﺎ ﺟﻮﺍ ﹰﺑﺎ ﻟﻠﻤﻠﻚ ﺍﻷﺷﺮﻑ‬
‫ﻣﻮﺳﻰ ﻭﻫﻲ ﺑﻄﻮﻟﻬﺎ ﻓﻲ ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ )ﺕ‪٧٧١/‬ﻫـ(«)‪.(٢‬‬

‫ﺍﻟﻤ ﹶﺤ ﱢﻘ ﹺﻘ ﹶ‬
‫ﻴﻦ‪:‬‬ ‫ﺃﻳﻀﺎ ﹺﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﹸ‬
‫ﺫﻫﺐ ﺇﻟﻴﻪ ﹰ‬ ‫ﹺ‬
‫ﻭﻣ ﱠﻤ ﹾﻦ ﹶ‬

‫‪١‬ـ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻐﺰﺍﻟﻲ )ﺕ‪٥٠٥/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﻤﺴﺘﺼﻔﻰ‬
‫ﻣﻦ ﻋﻠـﻢ ﺃﺻــﻮﻝ ﺍﻟﻔﻘـﻪ«‪ ،‬ﺣﻴـــﺚ ﻗــﺎﻝ ﺭﺣﻤـــﻪ ﺍﷲ ﺗﻌﺎﻟـــﻰ‪» :‬ﻓـــﺈﻥ ﻗﻴــﻞ‪ :‬ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﻟﻰ ﴿‪ ،﴾¬«ª ©¨§¦¥¤‬ﺍﻟﻮﺍﻭ ﻟﻠﻌﻄﻒ ﺃﻡ ﺍﻷﻭﻟﻰ ﺍﻟﻮﻗﻒ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﹸﻣﺤﺘﻤﻞ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻭﻗﺖ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺎﻟﻮﻗﻒ ﺃﻭﻟﻰ ﹼ‬
‫ﻭﺇﻻ‬ ‫ﻋﻠﻰ ﺍﻟﻠﻪ؟ ﻗﻠﻨﺎ‪ :‬ﹼ‬
‫ﺍﻟﻌﺮﺏ ﺑﹺ ﹶﻤﺎ ﻻ ﺳﺒﻴﻞ ﺇﻟﻰ ﻣﻌﺮﻓﺘﻪ ﻷﺣﺪ ﻣﻦ‬
‫ﹶ‬ ‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﹸﻳ ﹶﺨ ﹺ‬
‫ﺎﻃ ﹸﺐ‬ ‫ﻓﺎﻟﻌﻄﻒ‪ ،‬ﺇﺫ ﹼ‬
‫ﺍﻟﻈﺎﻫﺮ ﹼ‬
‫ﺍﻟﺨﻠﻖ )‪ .(...‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺍﻟﻌﺮﺏ ﺇﻧﹼﻤﺎ ﺗﻔﻬﻢ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾×ÖÕÔ﴿ :‬‬
‫ﻏﻴﺮﻩ ﻓﻬﻮ ﻣﺘﺸﺎﺑﻪ‪ .‬ﻗﻠﻨﺎ‪:‬‬ ‫ﹸ‬
‫ﻭ﴿‪ ﴾\[ZY‬ﺍﻟﺠﻬﺔ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﻗﺪ ﺃﺭﻳﺪ ﺑﻪ ﹾ‬
‫ﺑﺄﻥ ﹶ‬
‫ﺍﷲ‬ ‫ﻓﺈﻥ ﻫﺬﻩ ﻛﻨﺎﻳﺎﺕ ﻭﺍﺳﺘﻌﺎﺭﺍﺕ ﻳﻔﻬﻤﻬﺎ ﺍﻟﻤﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﻤﺼﺪﹼ ﻗﻮﻥ ﹼ‬
‫ﻫﻴﻬﺎﺕ‪ ،‬ﹼ‬
‫ﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﺃﻧﹼﻬﺎ ﹸﻣﺆﹶ ﱠﻭ ﹶﻟ ﹲﺔ ﺗﺄﻭﻳﻼﺕ ﹸﺗﻨﺎﺳﺐ ﺗﻔﺎﻫﻢ ﺍﻟﻌﺮﺏ«)‪.(٣‬‬
‫ﺗﻌﺎﻟﻰ ﹶﻟ ﹾﻴ ﹶ‬

‫)‪ (١‬ﻫﻮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻓﻮﺭﻙ‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ﺍﻷﺻﺒﻬﺎﻧﻲ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻗﺘﻠﺘﻪ ﺍﻟﻤﺠﺴﻤﺔ ﺑﹺ ﱡ‬
‫ﺎﻟﺴ ﱢﻢ ﺳﻨﺔ‬
‫)‪٤٠٦‬ﻫـ(‪ .‬ﺍﻧﻈﺮ‪ :‬ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻃﺒﻘﺎﺕ ﹼ‬
‫ﺍﻟﺸﺎﻓﻌ ﹼﻴﺔ ﺍﻟﻜﺒﺮ￯ )‪.(١٣٠/٤‬‬
‫)‪ (٢‬ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(١١٠/٢‬‬
‫)‪ (٣‬ﺍﻟﻐﺰﺍﻟﻲ‪ ،‬ﺍﻟﻤﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )ﺹ‪.(٨٦ – ٨٥/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١١٦‬‬

‫ﺍﻟﻤ ﹶﻔ ﱢﺴﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻘﺮﻃﺒﻲ )ﺕ‪٦٧١/‬ﻫـ(‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‬ ‫‪ ٢‬ـ ﻭﺍﻹﻣﺎﻡ ﹸ‬
‫ﺑﺄﻥ ﺍﻟﺮﺍﺳﺨﻴﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ﻋﻠﻢ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﺈﻧﹼﻤﺎ‬ ‫ﺍﻕ ﹼ‬ ‫»ﻓﻤﻦ ﻗﺎﻝ ﹺﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﹸ‬
‫ﺍﻟﺤ ﱠﹰﺬ ﹺ‬ ‫ﻓﻲ ﺗﻔﺴﻴﺮﻩ‪ :‬ﹶ‬
‫ﻭﻣﻨﺎﺡ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﹶﻓ ﹸﻴﺘ ﹶﹶﺄ ﱠﻭ ﹸﻝ‬
‫ﹴ‬ ‫ﹴ‬
‫ﻭﺟﻮﻩ ﻓﻲ ﺍﻟ ﹼﻠﻐﺔ‬ ‫ﺃﺭﺍﺩ ﻫﺬﺍ ﺍﻟ ﹼﻨﻮﻉ‪ ،‬ﻭﺃ ﹼﻣﺎ ﻣﺎ ﹸﻳﻤﻜﻦ ﹶﺣ ﹾﻤ ﹸﻠ ﹸﻪ ﻋﻠﻰ‬
‫ﺭﺍﺳﺨﺎ ﺇﻻ ﺑﺄﻥ ﻳﻌﻠﻢ ﹺﻣ ﹾﻦ ﻫﺬﺍ ﺍﻟ ﹼﻨﻮﻉ ﹰ‬
‫ﻛﺜﻴﺮﺍ‬ ‫ﹰ‬ ‫ﻭ ﹸﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﻪ ﺍﻟﻤﺴﺘﻘﻴﻢ )‪ ،(...‬ﻓﻼ ﹸﻳ ﹶﺴ ﱠﻤﻰ ﺃﺣﺪﹲ‬
‫ﺑﹺﺤﺴﺐ ﻣﺎ ﹸﻗﺪﱢ ﹶﺭ ﻟﻪ«)‪.(١‬‬

‫‪ ٣‬ـ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﻳﺤﻴﻰ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ )ﺕ‪٦٧٦/‬ﻫـ( ﻓﻲ ﺷﺮﺣﻪ ﻋﻠﻰ‬
‫»ﺻﺤﻴﺢ ﻣﺴﻠﻢ«‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ )ﺍﻟﺮﺍﺳﺨﻴﻦ ﻓﻲ ﺍﻟﻌﻠﻢ( ﻫﻞ ﻳﻌﻠﻤﻮﻥ ﺗﺄﻭﻳﻞ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻪ؟ ﻭﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻓﻲ‪ ﴾ª﴿ :‬ﻋﺎﻃﻔﺔ ﺃﻡ ﻻ ﻭﻳﻜﻮﻥ ﺍﻟﻮﻗﻒ ﻋﻠﻰ‪¥ ¤﴿ :‬‬
‫ﻭﻛﻞ ﻭﺍﺣﺪ‬‫¦ §¨© ﴾؟ ﹸﺛﻢ ﻳﺒﺘﺪﺉ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ .﴾°¯®¬«ª﴿ :‬ﹼ‬
‫ﺍﻟﺮﺍﺳﺨﻴﻦ ﻳﻌﻠﻤﻮﻧﻪ ﻷﻧﹼﻪ ﻳﺒﻌﺪ‬ ‫ﺍﻷﻭﻝ ﹼ‬ ‫ﹺﻣﻦ ﺍﻟﻘﻮﻟﻴﻦ ﻣﺤﺘﻤﻞ ﻭﺍﺧﺘﺎﺭﻩ ﻃﻮﺍﺋﻒ‪ ،‬ﹶﻭ ﹶ‬
‫ﻭﺃﻥ ﹼ‬ ‫ﺍﻷ ﹶﺻ ﱡﺢ ﹼ‬ ‫ﹾ‬
‫ﻷﺣﺪ ﻣﻦ ﺍﻟﺨﻠﻖ ﺇﻟﻰ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻗﺪ ﺍﺗﹼﻔﻖ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﻴﺮﻫﻢ‬ ‫ﹴ‬ ‫ﷲ ﻋﺒﺎ ﹶﺩ ﹸﻩ ﺑﻤﺎ ﻻ ﺳﺒﻴﻞ‬ ‫ﺃﻥ ﹸﻳ ﹶﺨ ﹺ‬
‫ﺎﻃ ﹸﺐ ﺍ ﹸ‬
‫ﷲ ﺗﻌﺎﻟﻰ ﺑﹺ ﹶﻤﺎ ﻻ ﹸﻳ ﹺﻔﻴﺪﹸ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ«)‪.(٢‬‬
‫ﻳﺘﻜﻠﻢ ﺍ ﹸ‬
‫ﹶ‬ ‫ﻣﻦ ﺍﻟﻤﺤﻘﻘﻴﻦ ﻋﻠﻰ ﺃﻧﹼﻪ ﻳﺴﺘﺤﻴﻞ ﺃﻥ‬

‫‪ -٤‬ﻭﺍﻹﻣﺎﻡ ﺍﻟ ﹼﻠﻐﻮﻱ ﹼ‬
‫ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ )ﺕ‪٥٠٢/‬ﻫـ( ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ »ﻣﻔﺮﺩﺍﺕ‬
‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ«‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﺍﻟﻤﺘﺸﺎﺑﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ‪:‬‬

‫ﻭﻛﻴﻔﻴﺔ ﺍﻟﺪﹼ ﺍ ﹼﺑﺔ‬

‫ﹼ‬ ‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺧﺮﻭﺝ ﺩﺍ ﹼﺑﺔ ﺍﻷﺭﺽ‪،‬‬
‫‪ (١‬ﺿﺮﺏ ﻻ ﺳﺒﻴﻞ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻛﻮﻗﺖ ﹼ‬
‫ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬

‫‪ (٢‬ﻭﺿﺮﺏ ﻟﻺﻧﺴﺎﻥ ﺳﺒﻴﻞ ﺇﻟﻰ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻛﺎﻷﻟﻔﺎﻅ ﺍﻟﻐﺮﻳﺒﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﻐﻠﻘﺔ‪.‬‬

‫ﺍﻟﺮﺍﺳﺨﻴﻦ‬ ‫ﺑﻌﺾ ﹼ‬‫ﻳﺨﺘﺺ ﺑﻤﻌﺮﻓﺔ ﺣﻘﻴﻘﺘﻪ ﹸ‬ ‫ﹼ‬ ‫‪ (٣‬ﻭﺿﺮﺏ ﻣﺘﺮ ﹼﺩﺩ ﺑﻴﻦ ﺍﻷﻣﺮﻳﻦ ﻳﺠﻮﺯ ﺃﻥ‬
‫ﺍﻟﻤ ﹶﺸ ﹸﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ‪ ‬ﻓﻲ ﹶﻋ ﹺﻠ ﱟﻲ‪:‬‬ ‫ﻓﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﺨﻔﻰ ﻋﻠﻰ ﻣﻦ ﺩﻭﻧﻬﻢ‪ ،‬ﻭﻫﻮ ﹼ‬
‫ﺍﻟﻀﺮﺏ ﹸ‬

‫)‪ (١‬ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪.(١٨/٤‬‬

‫)‪ (٢‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺍﻟﻤﻨﻬﺎﺝ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ )‪.(٢١٨/١٦‬‬
‫‪١١٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫»ﺍﻟﻠﻬﻢ ﻓ ﹼﻘﻬﻪ ﻓﻲ ﺍﻟﺪﹼ ﻳﻦ ﻭﻋ ﹼﻠﻤﻪ ﺍﻟ ﹼﺘﺄﻭﻳﻞ« ‪ .‬ﹶﻭ ﹶﻗ ﹾﻮ ﹸﻟ ﹸﻪ ﻻﺑﻦ ﹼ‬

‫ﻋﺒﺎﺱ ﻣﺜﻞ ﺫﻟﻚ)‪ .(٢‬ﻭﺇﺫ ﻋﺮﻓﺖ‬ ‫)‪(١‬‬
‫ﹼ‬
‫ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻗﻮﻟﻪ‪ ،﴾ ©¨§ ¦¥¤﴿ :‬ﻭﻭﺻﻠﻪ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﹶ‬ ‫ﻫﺬﻩ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﹸﻋ ﹺﻠ ﹶﻢ ﹼ‬
‫ﺃﻥ‬
‫ﻭﺟﻬﺎ ﺣﺴﺒﻤﺎ ﹼ‬
‫ﺩﻝ ﻋﻠﻴﻪ ﺍﻟ ﹼﺘﻔﺼﻴﻞ‬ ‫ﹰ‬ ‫ﻭﺃﻥ ﹼ‬
‫ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫﴿‪ ﴾¬«ª‬ﺟﺎﺋﺰ‪ ،‬ﹼ‬
‫ﺍﻟﻤﺘﻘﺪﹼ ﻡ«)‪.(٣‬‬

‫‪ -٥‬ﻭﺍﻹﻣﺎﻡ ﻣﺮﻋﻲ ﺍﻟﻜﺮﻣﻲ ﺍﻟﻤﻘﺪﺳﻲ ﺍﻟﺤﻨﺒﻠﻲ )ﺕ‪١٠٣٣/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺃﻗﺎﻭﻳﻞ‬

‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ﻭﻭﺻﻔﻬﻢ ﺑﺎﻟﻤﺤ ﹼﻘﻘﻴﻦ‪،‬‬ ‫ﺍﻟ ﹼﺜﻘﺎﺕ«‪ ،‬ﺣﻴﺚ ﻧﻘﻠﻪ ﻋﻦ ﺟﻤﻌﺎﺕ ﻣﻦ ﻋﻠﻤﺎﺀ ﹼ‬
‫ﺍﻟﻮﺍﻭ ﹺﻓﻲ ﹶﻗ ﹾﻮﻟﻪ ﴿‪ ﴾ª‬ﻟ ﹾﻠ ﹶﻌ ﹾﻄﻒ ﹶﻻ ﻟﻼﺳﺘﺌﻨﺎﻑ‪ ،‬ﹺﻣ ﹾﻨ ﹸﻬﻢ‪:‬‬ ‫ﻗﻮﻡ ﺇﹺ ﹶﻟﻰ ﹶﺃ ﹼﻥ ﹶ‬
‫»ﻭ ﹶﺫ ﹶﻫ ﹶﺐ ﹲ‬ ‫ﻓﻘﺎﻝ‪ :‬ﹶ‬
‫ﺎﺱ‪.‬‬ ‫ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ‪ ،‬ﹶﻭ ﹸﻣ ﹶﺤ ﹼﻤﺪ ﺑﻦ ﹶﺟ ﹾﻌ ﹶﻔﺮ‪ ،‬ﻭ ﹸﻳﺮﻭ￯ ﹶﺃ ﹾﻳﻀﺎ ﹶﻋﻦ ﺍ ﹾﺑﻦ ﹶﻋ ﱠﺒ ﹴ‬ ‫ﺍﻟﻀ ﱠﺤﺎﻙ‪ ،‬ﹼ‬ ‫ﺎﻫﺪ‪ ،‬ﹶﻭ ﱠ‬ ‫ﹸﻣ ﹶﺠ ﹺ‬
‫ﺍﻟﻤ ﹶﺤ ﱢﻘ ﹺﻘﻴﻦ ﹶﻛﺎ ﹾﺑﻦ ﻓﻮﺭﻙ‪،‬‬ ‫»ﺃ ﹶﻧﺎ ﹺﻣ ﱠﻤﻦ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﺗ ﹾﺄ ﹺﻭ ﹶﻳﻠﻪﹸ«‪ .‬ﹶﻭ ﹶﺭ ﱠﺟ ﹶﺢ ﹶﻫ ﹶﺬﺍ ﺟﻤﺎﻋﺎﺕ ﻣﻦ ﹸ‬ ‫ﺎﻝ ﺍ ﹾﺑﻦ ﹶﻋﺒﺎﺱ‪ :‬ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﱠ‬
‫ﺐ‪:‬‬ ‫ﺎﺟ ﹺ‬ ‫ﺍﻟﺤ ﹺ‬
‫ﺍﻷ ﹶﺻﺢ«‪ ،‬ﹶﻭﺍ ﹾﺑ ﹸﻦ ﹶ‬ ‫ﺎﻝ ﺍﻟ ﱠﻨ ﹶﻮ ﹺﻭ ﹼﻱ‪» :‬ﺇﹺ ﱠﻧ ﹸﻪ ﹶ‬
‫ﺍﻟﻄﻴﺐ‪ ،‬ﹶﻭ ﹶﻗ ﹶ‬ ‫ﺎﺿﻲ ﺃﺑﻲ ﺑﻜﺮ ﺍﺑﻦ ﹼ‬ ‫ﺍﻟﻐﺰﺍﻟﹺ ﹼﻲ‪ ،‬ﹶﻭﺍﻟ ﹶﻘ ﹺ‬‫ﹶﻭ ﹶ‬
‫ﻷﺣﺪ ﹺﻣ ﹶﻦ‬
‫ﹴ‬ ‫ﻴﻞ ﺇﹺ ﹶﻟﻰ ﹶﻣ ﹾﻌ ﹶﺮ ﹶﻓﺘﹺ ﹺﻪ‬
‫ﺍﻟﻌ ﹶﺮ ﹶﺏ ﺑﹺ ﹶﻤﺎ ﹶﻻ ﹶﺳﺒﹺ ﹶ‬
‫ﺎﻃ ﹸﺐ ﹶ‬ ‫ﺍﷲ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻻ ﹸﻳ ﹶﺨ ﹺ‬‫ﺤﺘﺠﻴﻦ ﹶﺃ ﱠﻥ ﹶ‬ ‫ﺍﻟﻤ ﹾﺨﺘﹶﺎﺭ«‪ ،‬ﹸﻣ ﹼ‬ ‫»ﺇﹺ ﱠﻧﻪ ﹸ‬
‫ﺑﺎﻟﺮﺳﻮﺥ ﹺﻓﻲ‬ ‫ﻴﻦ‪ ،‬ﹶﻓ ﹶﻼ ﹾﻳﺒﻘﻰ ﻟﻮﺻﻔﻬﻢ ﹼ‬ ‫ﺍﻟﻤﺆﻣﻨﹺ ﹶ‬ ‫ﺍﺟ ﹲﺐ ﻋﻠﻰ ﹸﻋ ﹸﻤﻮ ﹺﻡ ﹸ‬ ‫ﺍﻟﺨﻠﻖ‪ ،‬ﹶﻭ ﹶﺃ ﹾﻳ ﹰﻀﺎ ﻓﺎﻹﻳﻤﺎﻥ ﺑﹺ ﹺﻪ ﹶﻭ ﹺ‬
‫ﺍﻟﻤﺆﻣﻨﹺ ﹶ‬
‫ﻴﻦ«)‪.(٤‬‬ ‫ﺍﻟﻌﻠﻢ ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻬﻢ ﺃﻭ ﹸﻟﻮﺍ ﹶ‬
‫ﺍﻷ ﹾﻟ ﹶﺒﺎﺏ ﹶﻓﺎﺋﹺﺪﹶ ﺓ ﹸﺗ ﹶ‬
‫ـﻤ ﱢﻴ ﹸﺰ ﹸﻫ ﹾﻢ ﹶﻋ ﹾﻦ ﹸﻋ ﹸﻤﻮ ﹺﻡ ﹸ‬ ‫ﹾ‬

‫ﷲ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻭﺁﻟﹺ ﹺﻪ ﹶﻭ ﹶﺳ ﱠﻠ ﹶﻢ‬ ‫ﻟﻌﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﻟﻜﻦ ﺟﺎﺀ ﻋﻨﻪ‪ ‬ﻗﺎﻝ‪ :‬ﹶﺑ ﹶﻌ ﹶﺜﻨﹺﻲ ﹶﺭ ﹸﺳ ﹸ‬
‫ﻮﻝ ﺍﷲﹺ ﹶﺻ ﱠﻠﻰ ﺍ ﹸ‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ ﹼ‬
‫ﺎﺏ ﹶﺃ ﹾﻗ ﹺﻀﻲ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ‪ ،‬ﹶﻭ ﹶﻻ ﹶﺃ ﹾﺩ ﹺﺭﻱ ﹶﻣﺎ ﺍﻟ ﹶﻘ ﹶﻀﺎ ﹸﺀ‪ .‬ﹶﻗ ﹶﺎﻝ‪:‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺇﹺ ﹶﻟﻰ ﺍﻟ ﹶﻴ ﹶﻤ ﹺﻦ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ﹸﺖ‪ :‬ﹶﻳﺎ ﹶﺭ ﹸﺳ ﹶ‬
‫ﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﹶﺗ ﹾﺒ ﹶﻌ ﹸﺜﻨﻲ ﹶﻭ ﹶﺃﻧﹶﺎ ﹶﺷ ﱞ‬
‫ﹶﻓﻀﺮﺏ ﺑﹺﻴ ﹺﺪ ﹺﻩ ﻓﹺﻲ ﺻﺪﹾ ﹺﺭﻱ‪ ،‬ﹸﺛﻢ ﹶﻗ ﹶﺎﻝ‪» :‬ﺍﻟ ﱠﻠﻬﻢ ﺍﻫ ﹺﺪ ﹶﻗ ﹾﻠﺒﻪ ﻭ ﹶﺛﺒﺖ ﻟﹺﺴﺎ ﹶﻧﻪ«‪ .‬ﹶﻗ ﹶﺎﻝ ﹶﻓﻤﺎ ﹶﺷ ﹶﻜﻜﹾﺖ ﺑﻌﺪﹸ ﻓﹺﻲ ﹶﻗﻀ ﹴ‬
‫ﺎﺀ‬ ‫ﹶ‬ ‫ﹸ ﹶﹾ‬ ‫ﹶ‬ ‫ﹶﹸ ﹶ ﱢ ﹾ ﹶ ﹸ‬ ‫ﹸ ﱠ ﹾ‬ ‫ﱠ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ‬
‫ﹶﺑ ﹾﻴ ﹶﻦ ﺍ ﹾﺛﻨﹶ ﹾﻴ ﹺﻦ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﹼ ﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (١٢٥/٣‬ﺭﻗﻢ‪ ،(٩١٢/‬ﻭﻋﺒﺪ ﺑﻦ ﺣـﻤﻴﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )ﺹ‪(٦١/‬‬
‫)ﺭﻗﻢ‪ ،(٩٤/‬ﻭﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻣﺼﻨﻔﻪ )‪) (١٣/٦‬ﺭﻗﻢ‪ ،(٢٩٠٩٨/‬ﻭﺃﺣﻤﺪ ﻓﻲ »ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ«‬
‫)‪) (٥٨٠/٢‬ﺭﻗﻢ‪ ،(٩٨٤/‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺳﻨﻨﻪ )‪) (٧٧٤/٢‬ﺭﻗﻢ‪ (٢٣١٠/‬ﺣﻜﻢ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﻧﻲ‪:‬‬
‫»ﺻﺤﻴﺢ«‪.‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٢٦٦/١‬ﺭﻗﻢ‪ (٢٣٩٧/‬ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪» :‬ﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ‬
‫ﻛﺎﻣﻼ )ﺹ‪.(١٢٣/‬‬ ‫ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ«‪ .‬ﻭﺳﻴﺄﺗﻲ ﺗﺨﺮﻳﺠﻪ ﹰ‬
‫)‪ (٣‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ ،‬ﻣﻔﺮﺩﺍﺕ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ )ﺹ‪.(٤٤٥ – ٤٤٤/‬‬
‫)‪ (٤‬ﻣﺮﻋﻲ ﺍﻟﻜﺮﻣﻲ‪ ،‬ﺃﻗﺎﻭﻳﻞ ﺍﻟﺜﻘﺎﺕ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺸﺘﺒﻬﺎﺕ‬
‫)ﺹ‪.(٥٣/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١١٨‬‬

‫ﻟﺼﺤﺔ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾BA@?>﴿ :‬‬ ‫ﹼ‬ ‫ﻛﻤﺎ ﺍﺳﺘﺪ ﹼﻟﻮﺍ‬
‫]ﺍﻟﺤﺪﻳﺪ‪ ،[٤/‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‪» :‬ﻗﺎﻝ ﺍﻟﺜ ﹾﱠﻮ ﹺﺭ ﱡﻱ‪:‬‬
‫ﺍﻟﻤﻌﻨﻰ ﻋﻠﻤﻪ ﻣﻌﻜﻢ‪ ،‬ﻭﻫﺬﻩ ﺁﻳﺔ ﺃﺟﻤﻌﺖ ﺍﻷ ﹼﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧﹼﻬﺎ ﻻ ﹸﺗ ﹾﺤ ﹶﻤ ﹸﻞ ﻋﻠﻰ‬
‫ﻳﻞ ﻓﻲ ﻏﻴﺮﻫﺎ ﻣﻤﺎ ﹸﻳﺠﺮ￯‬ ‫ﺑﺎﻟﺬﺍﺕ)‪ ،(١‬ﻭﻫﻲ ﹸﺣ ﱠﺠ ﹲﺔ ﻋﻠﻰ ﹶﻣ ﹾﻦ ﹶﻣﻨ ﹶﹶﻊ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭ ﹶ‬
‫ﺍﻟﻤﻌﻴﺔ ﹼ‬
‫ﹼ‬ ‫ﻇﺎﻫﺮﻫﺎ ﻣﻦ‬
‫ﻴﻤ ﹾﻦ ﹶﻳ ﹾﻤﺘﹶﻨﹺ ﹸﻊ ﹺﻣ ﹾﻦ ﹶﺗ ﹾﺄ ﹺﻭﻳﻞﹺ ﹶﻣﺎ‬
‫ﺍﻟﺤ ﹾﻤﻞﹺ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﹺﻓ ﹶ‬ ‫ﹺ‬
‫ﺍﺳﺘﺤﺎﻟﺔ ﹶ‬ ‫ﹶﻣ ﹾﺠ ﹶﺮﺍﻫﹶ ﺎ ﹺﻣ ﹺﻦ‬
‫ﻟﺘﺄﻭﻝ ﻏﻴﺮ ﻫﺬﺍ ﹺﻣ ﱠﻤﺎ‬ ‫ﹶﻻ ﹸﻳ ﹾﻤ ﹺﻜ ﹸﻦ ﹶﺣ ﹾﻤ ﹸﻠ ﹸﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﻗﺪ ﹶﺗ ﹶﺄ ﱠﻭ ﹶﻝ ﻫﺬﻩ ﺍﻵﻳ ﹶﺔ )‪ ،(...‬ﻟﻮ ﺍﺗ ﹶﱠﺴ ﹶﻊ ﻋﻘﻠﻪ ﹼ‬
‫ﻫﻮ ﻓﻲ ﻣﻌﻨﺎﻩ«)‪ .(٢‬ﺃﻱ ﻣﻤﺎ ﻫﻮ ﻳﺴﺘﺤﻴﻞ ﺣﻤﻠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻓﻲ ﺣﻖﹼ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﺎﻵﻳﺎﺕ ﺍﻟﺘﻲ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﹼ‬ ‫ﺗﺘﻮﻫﻢ ﻣﻨﻬﺎ ﺍﻟﻤﺠﺴﻤﺔ ﺇﺛﺒﺎﺕ‬
‫ﹼ‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‪:‬‬
‫ﺏ‪ -‬ﺍﻟﺪﻟﻴﻞ ﹺﻣﻦ ﱡ‬
‫ﹼ‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﺑﺄﺣﺎﺩﻳﺚ ﻋﺪﹼ ﺓ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫ﺍﻟﺤﺪﻳﺚ ﺍﻷﻭﻝ‪:‬‬

‫ﺎﻝ‪ :‬ﹶﺳ ﹺﻤ ﹶﻊ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ ﹼﻠﻢ ﹶﻗ ﹾﻮ ﹰﻣﺎ‬ ‫ﻴﻪ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺟﺪﱢ ﹺﻩ‪ ،‬ﹶﻗ ﹶ‬ ‫ﺐ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺃﺑﹺ ﹺ‬ ‫‪ -‬ﹶﻋ ﹾﻦ ﹶﻋ ﹾﻤ ﹺﺮﻭ ﹾﺑ ﹺﻦ ﹸﺷ ﹶﻌ ﹾﻴ ﹴ‬
‫ﺾ‪ ،‬ﹶﻭﺇﹺ ﱠﻧ ﹶﻤﺎ‬‫ﹶﺎﺏ ﺍﷲﹺ ﹶﺑ ﹾﻌ ﹶﻀ ﹸﻪ ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬ ‫ﺎﻝ‪» :‬ﺇﹺ ﱠﻧ ﹶﻤﺎ ﻫﹶ ﹶﻠ ﹶﻚ ﹶﻣ ﹾﻦ ﹶﻛﺎﻥﹶ ﹶﻗ ﹾﺒ ﹶﻠ ﹸﻜ ﹾﻢ ﺑﹺ ﹶﻬ ﹶﺬﺍ‪ ،‬ﹶﺿ ﹶﺮ ﹸﺑﻮﺍ ﹺﻛﺘ ﹶ‬ ‫ﻭﻥ‪ ،‬ﹶﻓ ﹶﻘ ﹶ‬ ‫ﹶﻳ ﹶﺘﺪﹶ ﹶﺍﺭﺅﹸ ﹶ‬
‫ﺾ‪ ،‬ﹶﻓ ﹶﻤﺎ ﹶﻋ ﹺﻠ ﹾﻤﺘ ﹾﹸﻢ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻓ ﹸﻘﻮ ﹸﻟﻮﺍ‪ ،‬ﹶﻭ ﹶﻣﺎ‬‫ﹶﺎﺏ ﺍﷲﹺ ﹸﻳ ﹶﺼ ﱢﺪ ﹸﻕ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻪ ﹶﺑ ﹾﻌ ﹰﻀﺎ ﹶﻓ ﹶﻼ ﹸﺗ ﹶﻜ ﱢﺬ ﹸﺑﻮﺍ ﹶﺑ ﹾﻌ ﹶﻀ ﹸﻪ ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬ ‫ﹶﻧﺰﹶ ﹶﻝ ﹺﻛﺘ ﹸ‬
‫ﹶﺟ ﹺﻬ ﹾﻠﺘ ﹾﹸﻢ ﹶﻓ ﹺﻜ ﹸﻠﻮ ﹸﻩ ﺇﹺ ﹶﻟﻰ ﹶﻋﺎﻟﹺـ ﹺﻤ ﹺﻪ«)‪.(٣‬‬

‫ﺠﻮﺯ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻻ ﻳﺼﻔﻪ ﺑﺒﺪﻋﺔ ﺍﻟﺠﻬﻤ ﹼﻴﺔ ﻭﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻟﻴﺘﻮﺍﻓﻖ ﻣﻊ ﻋﻘﻴﺪﺗﻪ ﺑﻮﺟﻮﺩ ﺍﷲ‬
‫ﺍﻟﻤﺠﺴﻢ ﻫﻨﺎ ﹸﻳ ﹼ‬
‫ﹼ‬ ‫)‪(١‬‬
‫ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺬﺍﺗﻪ‪ ،‬ﻳﺘﺮﻙ ﻣﻘﺪﺍﺭ ﺃﺭﺑﻊ ﺃﺻﺎﺑﻊ ﻟ ﹸﻴﺠﻠﺲ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺟﻨﺒﻪ!!‬
‫)‪ (٢‬ﺍﺑﻦ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ )‪.( ١٠١/١٠‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (١٨٥/٢‬ﺭﻗﻢ‪ (٦٧٤١/‬ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ‪» :‬ﺻﺤﻴﺢ‪ ،‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ‬
‫ﺣﺴﻦ«‪ ،‬ﻭﺷﻴﺨﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻲ »ﺍﻟﻤﺼﻨﻒ« )‪) (٢١٧/١١‬ﺭﻗﻢ‪ ،(٢٠٣٦٧/‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﻓﻲ ﺳﻨﻨﻪ ﺑﻤﻌﻨﺎﻩ )‪) (٣٣/١‬ﺭﻗﻢ‪ (٨٥/‬ﻗﺎﻝ ﺍﻟﺒﻮﺻﻴﺮﻱ ﻓﻲ »ﻣﺼﺒﺎﺡ ﺍﻟﺰﺟﺎﺟﺔ« )‪» :(١٤/١‬ﺇﺳﻨﺎﺩﻩ‬
‫ﺻﺤﻴﺢ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ«‪ ،‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ »ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ« )‪ ،(٢٢٧/٣‬ﻭﺍﻵﺟﺮﻱ ﻓﻲ »ﺍﻟﺸﺮﻳﻌﺔ« =‬
‫‪١١٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﻓﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ » :‬ﹶﻓ ﹶﻤﺎ ﹶﻋ ﹺﻠ ﹾﻤﺘ ﹾﹸﻢ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻓ ﹸﻘﻮ ﹸﻟﻮﺍ«‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﹼ‬
‫ﺻﺤﺔ ﻣﺬﻫﺐ ﻣﺎ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹺﻪ ﻋﻦ ﻇﺎﻫﺮﻩ ﺑﺘﺄﻭﻳﻠﻪ ﻭﺗﻔﺴﻴﺮﻩ‪.‬‬
‫ﺺ ﹸ‬ ‫ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﻣﻦ ﺻﺮﻑ ﺍﻟ ﱠﻨ ﱢ‬

‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺜﺎﻧﻲ‪:‬‬

‫ﻮﻝ ﺍﷲﹺ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﹶﻫ ﹺﺬ ﹺﻩ ﺍﻵ ﹶﻳ ﹶﺔ ‪:‬‬

‫‪ -‬ﹶﻋ ﹾﻦ ﹶﻋﺎﺋﹺ ﹶﺸ ﹶﺔ‪ ،‬ﹶﻗﺎ ﹶﻟ ﹾﺖ ‪ :‬ﹶﺗ ﹶﻼ ﹶﺭ ﹸﺳ ﹸ‬
‫﴿‪w v u ts r q p o n m l k j i h g‬‬
‫‪~}|{zyx‬ﮯ¡ ‪«ª© ¨ §¦¥¤£ ¢‬‬
‫ﻮﻝ ﺍﷲﹺ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬ ‫¬®¯‪ .﴾»º¹ ¸¶μ´³²±°‬ﹶﻓ ﹶﻘ ﹶ‬
‫ﺎﺣ ﹶﺬ ﹸﺭ ﹸ‬
‫ﻭﻫ ﹾﻢ«)‪.(١‬‬ ‫ﷲ ﹶﻓ ﹾ‬
‫ﺎﻫ ﹾﻢ ﺍ ﹸ‬
‫ﻳﻦ ﹶﺳ ﱠﻤ ﹸ‬ ‫ﻳﻦ ﹶﻳ ﱠﺘﺒﹺ ﹸﻌﻮﻥﹶ ﹶﻣﺎ ﹶﺗ ﹶﺸﺎ ﹶﺑ ﹶﻪ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻓ ﹸﺄ ﹶ‬
‫ﻭﻟﺌﹺ ﹶﻚ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪» :‬ﺇﹺ ﹶﺫﺍ ﹶﺭ ﹶﺃ ﹾﻳﺘ ﹸﹸﻢ ﺍ ﱠﻟ ﹺﺬ ﹶ‬

‫ﻷ ﱠﻥ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﹶﺑ ﱠﻴ ﹶﻦ‬‫ﺻﺤﺔ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﹶ‬ ‫ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻟﻬﻢ ﻋﻠﻰ ﹼ‬
‫ﻮﻥ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻫﺬﺍ ﻫﻮ ﻣﻨﻬﺞ‬ ‫ﻣﺼﺪﺍﻕ ﹶﻣﻦ ﴿‪ ﴾yx w‬ﻭﻫﻢ ﺍ ﹼﻟﺬﻳﻦ ﹶﻳ ﱠﺘﺒﹺ ﹸﻌ ﹶ‬ ‫ﹶ‬
‫ﺧﺼﻮﻩ‬ ‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹸﺔ‪ ،‬ﻓﺈﻧﹼﻬﻢ ﹼ‬
‫ﺗﺘﺒﻌﻮﺍ ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﺑﹺﺠﻤﻌﻬﺎ ﻓﻲ ﻛﺘﺎﺏ ﻭﺍﺣﺪ ﹶﺗﺤﺖ ﺑﺎﺏ ﹼ‬ ‫ﹸ‬
‫ﺍﻟﺮﺟﻞ‬
‫ﻋﻤﺎ ﻳﺼﻔﻮﻥ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪) :‬ﺑﺎﺏ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺪ ﻟﻠﻪ(‪) ،‬ﺑﺎﺏ ﺇﺛﺒﺎﺕ ﱢ‬
‫ﻹﺛﺒﺎﺕ ﺍﻟﺠﻮﺍﺭﺡ ﷲ ﺗﻌﺎﻟﻰ ﹼ‬
‫ﻟﻠﻪ(‪) ،‬ﺑﺎﺏ ﺇﺛﺒﺎﺕ ﺍﻟﻮﺟﻪ ﻟﻠﻪ(‪ ،...‬ﻓﻮﻗﻌﻮﺍ ﺑﺬﻟﻚ ﻓﻲ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟ ﹼﺘﺸﺒﻴﻪ؛ ﻭﻫﺬﻩ ﺍﻟ ﹼﻨﺼﻮﺹ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﺟﺎﺀﺕ ﻓﻲ ﺳﻴﺎﻕ ﹸﻣﺨﺘﻠﻒ ﹶﻣﺤﻔﻮﻑ ﺑﻘﺮﺍﺋﻦ ﻭﺃﺩ ﹼﻟﺔ ﺗﺸﻴﺮ ﺇﻟﻰ ﻣﻌﺎﻥ ﺻﺤﻴﺤﺔ ﻏﻴﺮ‬
‫ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﹶﻳ ﹸﻀ ﱡﺮ ﺑﻬﺎ ﻫﺬﺍ ﺍﻟﺠﻤﻊ ﻭﻳﺒﻌﺪﻫﺎ ﻋﻦ ﻗﺮﺍﺋﻨﻬﺎ ﻭﺳﻴﺎﻗﻬﺎ ﻭ ﹶﻳﺠﻌﻞ ﻣﻌﻬﺎ ﻗﺮﻳﻨﺔ ﺇﺛﺒﺎﺕ‬
‫ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟﺠﻮﺍﺭﺡ ﷲ ﺑﺎﻟ ﹼﻠﻔﻆ ﹼ‬
‫ﺍﻟﻈﺎﻫﺮ‪..‬‬

‫= )‪ ،(٤٦٨/١‬ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ )‪) (٣٤٣/٣‬ﺭﻗﻢ‪ (٥٣٢١/‬ﻭﺳﻜﺖ ﻋﻨﻪ ﻭﺻﺤﺤﻪ ﺍﻟﺬﻫﺒﻲ‬

‫ﻓﻲ ﺍﻟﺘﻠﺨﻴﺺ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻟﻤﺪﺧﻞ ﺇﻟﻰ ﺍﻟﺴﻨﻦ« )‪) (٤٢٩/١‬ﺭﻗﻢ‪ ،(٧٩٠/‬ﻭﺍﻟﺒﻐﻮﻱ ﻓﻲ »ﺷﺮﺡ‬
‫ﺍﻟﺴﻨﺔ« )‪) (٢٦٠/١‬ﺭﻗﻢ‪.(١٢١/‬‬ ‫ﹼ‬
‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٣٣/٦‬ﺭﻗﻢ‪ ،(٤٥٤٧/‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(٢٠٥٣/٤‬‬
‫)ﺭﻗﻢ‪ ،(٢٦٦٥/‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ )‪) (١٩٨/٤‬ﺭﻗﻢ‪ ،(٤٥٩٨/‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ )‪(٢٢٣/٥‬‬
‫)ﺭﻗﻢ‪ ،(٢٩٩٤/‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺳﻨﻨﻪ )‪) (١٨/١‬ﺭﻗﻢ‪ ،(٤٧/‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(٢٧٤/١‬‬
‫)ﺭﻗﻢ‪ ،(٧٣/‬ﻭﺍﻵﺟﺮﻱ ﻓﻲ »ﺍﻟﺸﺮﻳﻌﺔ« )‪) (٣٣٨/١‬ﺭﻗﻢ‪ ،(٤٢/‬ﻭﺍﻟﺪﹼ ﺍﺭﻣﻲ ﻓﻲ ﺳﻨﻨﻪ )‪(٢٥٣/١‬‬
‫)ﺭﻗﻢ‪ (١٤٧/‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٢٠‬‬

‫ﺃﻥ ﺍ ﹼﻟﺬﻳﻦ ﻳ ﹼﺘﺒﻌﻮﻥ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻫﻢ ﻫﺆﻻﺀ ﺍﻟﻤﺠﺴﻤﺔ ﺍ ﹼﻟﺬﻳﻦ ﻳﺄﺧﺬﻭﻥ ﺑﻈﺎﻫﺮ‬ ‫ﹶﻓ ﹶﺘ ﹶﺒ ﱠﻴ ﹶﻦ ﺑﺬﻟﻚ ﹼ‬
‫ﺷﺮﻋﺎ ﻷﻧﹼﻪ ﺍﻟﺪﹼ ﻭﺍﺀ ﺍﻟﺸﹼ ﺎﻓﻲ ﻟﹺ ﹶ‬
‫ـﻤ ﹶﺮ ﹺ‬
‫ﺽ ﺗﺘﺒﻊ‬ ‫ﺍﻟ ﹼﻠﻔﻆ ﺍﻟﻤﺘﺸﺎﺑﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﹶﻣ ﹾﻤﺪﹸ ﹰ‬
‫ﻭﺣﺎ ﹰ‬
‫ﺷﺮﻋﺎ‪.‬‬
‫ﺍﻟﻤﺘﺸﺎﺑﻪ ﺍﻟﻤﺬﻣﻮﻡ ﹰ‬

‫ﺍﻹﻣﺎﻡ ﺍﻟﻤﻔﺴﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﻃﺒﻲ‪» :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪|{z﴿ :‬‬ ‫ﹸ‬ ‫ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹺﻪ‬ ‫}~ ﮯ¡‪ .﴾¢‬ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ)‪ (١‬ﹾ‬
‫ﺭﺣﻤﺔ ﺍﷲ ﻋﻠﻴﻪ‪ :‬ﹸﻣ ﱠﺘﺒﹺ ﹸﻌﻮ ﹸ‬
‫ﺍﻟﺰﻧﺎﺩﻗﺔ‬
‫ﻻ ﹶﻳﺨﻠﻮ ﺃﻥ ﻳ ﹼﺘﺒﻌﻮﻩ ﻭ ﹶﻳﺠﻤﻌﻮﻩ ﻃﻠ ﹰﺒﺎ ﻟﻠ ﹼﺘﺸﻜﻴﻚ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺇﺿﻼﻝ ﺍﻟﻌﻮﺍﻡ ﻛﻤﺎ ﻓﻌﻠﺘﻪ ﹼ‬
‫ﺍﻟﻄﺎﻋﻨﻮﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﻃﻠ ﹰﺒﺎ ﻻﻋﺘﻘﺎﺩ ﻇﻮﺍﻫﺮ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻛﻤﺎ ﻓﻌﻠﺘﻪ ﺍﻟﻤﺠﺴﻤﺔ‪،‬‬ ‫ﻭﺍﻟﻘﺮﺍﻣﻄﺔ ﹼ‬
‫ﺍﻟﺠﺴﻤﻴﺔ‪ ،‬ﺣ ﹼﺘﻰ ﺍﻋﺘﻘﺪﻭﺍ ﹶﺃ ﱠﻥ ﺍﻟ ﹶﺒﺎ ﹺﺭ ﹶﺉ ﺗﻌﺎﻟﻰ‬
‫ﹼ‬ ‫ﻭﺍﻟﺴ ﱠﻨﺔ ﹺﻣ ﱠﻤﺎ ﻇﺎﻫﺮﻩ‬
‫ﺍ ﹼﻟﺬﻳﻦ ﹶﺟ ﹶﻤ ﹸﻌﻮﺍ ﻣﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﱡ‬
‫ﻭﺃ ﹾﺻ ﹶﺒ ﹴﻊ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ‬ ‫ﺐ ﹶﻭ ﹺﺭ ﹾﺟﻞﹴ ﹸ‬ ‫ﻭﺟﻪ ﹶﻭ ﹶﻋ ﹾﻴ ﹴﻦ ﹴ‬
‫ﻭﻳﺪ ﹶﻭ ﹶﺟ ﹾﻨ ﹴ‬ ‫ﺫﺍﺕ ﹴ‬
‫ﺟﺴﻢ ﹸﻣ ﹶﺠ ﱠﺴ ﹲﻢ ﻭﺻﻮﺭ ﹲﺓ ﹸﻣ ﹶﺼ ﱠﻮ ﹶﺭ ﹲﺓ‪ ،‬ﹸ‬
‫ﹲ‬
‫ﺫﻟﻚ‪.(٢) «...‬‬

‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ‪:‬‬

‫ﷲ‪ ‬ﹶﻳ ﹾﻮ ﹶﻡ‬ ‫ﻮﻝ ﺍ ﹸ‬ ‫ﺎﻝ‪ :‬ﹶﻳ ﹸﻘ ﹸ‬‫ﻮﻝ ﺍﷲﹺ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ ﹶﻗ ﹶ‬ ‫‪ -‬ﹶﻋ ﹾﻦ ﹶﺃﺑﹺﻲ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ‪ ،‬ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬
‫ﻴﻦ؟‬ ‫ﻮﺩ ﹶﻙ ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﹶﺭ ﱡﺏ ﹶ‬
‫ﺍﻟﻌﺎ ﹶﻟ ﹺﻤ ﹶ‬ ‫ﻒ ﹶﺃ ﹸﻋ ﹸ‬ ‫ﺎﻝ‪ :‬ﹶﺃ ﹾﻱ ﹶﺭ ﱢﺏ ﹶﻛ ﹾﻴ ﹶ‬ ‫ﺍﻟﻘ ﹶﻴﺎ ﹶﻣ ﹺﺔ‪ » :‬ﹶﻳﺎ ﺍ ﹾﺑ ﹶﻦ ﺁ ﹶﺩ ﹶﻡ‪ ،‬ﹶﻣ ﹺﺮ ﹾﺿ ﹸﺖ ﹶﻓ ﹶﻠ ﹾﻢ ﹶﺗ ﹸﻌﺪﹾ ﻧﹺﻲ«‪ .‬ﹶﻗ ﹶ‬
‫ﹺ‬
‫ﺽ ﹶﻓ ﹶﻠ ﹾﻢ ﹶﺗ ﹸﻌﺪﹾ ﹸﻩ‪ ،‬ﹶﺃ ﹶﻣﺎ ﹶﻋ ﹺﻠ ﹾﻤ ﹶﺖ ﹶﺃ ﱠﻧ ﹶﻚ ﹶﻟ ﹾﻮ ﹸﻋﺪﹾ ﹶﺗ ﹸﻪ ﹶﻭ ﹶﺟﺪﹾ ﹶﺗﻨﹺﻲ‬ ‫»ﺃ ﹶﻣﺎ ﹶﻋ ﹺﻠ ﹾﻤ ﹶﺖ ﹶﺃﻥﱠ ﹶﻋ ﹾﺒ ﹺﺪﻱ ﹸﻓ ﹶﻼ ﹰﻧﺎ ﹶﻣ ﹺﺮ ﹶ‬ ‫ﻮﻝ‪ :‬ﹶ‬ ‫ﹶﻓ ﹶﻴ ﹸﻘ ﹸ‬
‫ﹺﻋ ﹾﻨ ﹶﺪ ﹸﻩ‪ «...‬ﺍﻟﺤﺪﻳﺚ)‪.(٣‬‬

‫)‪ (١‬ﻫﻮ ﺃﺣﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻘﺮﻃﺒﻲ )ﺕ‪٦٥٦/‬ﻫـ( ﺻﺎﺣﺐ ﻛﺘﺎﺏ‬
‫»ﺍﻟﻤﻔﻬﻢ ﻟﻤﺎ ﹸﺃﺷﻜﻞ ﻣﻦ ﺗﻠﺨﻴﺺ ﻛﺘﺎﺏ ﻣﺴﻠﻢ«‪.‬‬
‫)‪ (٢‬ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪.(١٤ – ١٣ /٤‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (١١٥/١‬ﺭﻗﻢ‪ ،(٢٨/‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ »ﺍﻷﺩﺏ ﺍﻟﻤﻔﺮﺩ«‬
‫)ﺹ‪ ،(١٩٦/‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٩٩٠/٤‬ﺭﻗﻢ‪ ،(٢٥٦٩/‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ‬
‫)‪) (٥٠٣/١‬ﺭﻗﻢ‪ ،(٢٦٩/‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺷﺮﺡ »ﺻﺤﻴﺢ ﻣﺴﻠﻢ« )‪ » :(١٢٦/١٦‬ﹶﻗ ﹶﺎﻝ‬
‫ﺍﻟﻤ ﹶﺮﺍ ﹸﺩ ﺍﻟ ﹶﻌ ﹾﺒﺪﹸ ﺗ ﹾﹶﺸ ﹺﺮﻳ ﹰﻔﺎ ﻟﹺ ﹾﻠ ﹶﻌ ﹾﺒ ﹺﺪ ﹶﻭ ﹶﺗ ﹾﻘ ﹺﺮﻳ ﹰﺒﺎ ﹶﻟ ﹸﻪ‪ .‬ﹶﻗﺎ ﹸﻟﻮﺍ‪:‬‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹶﺮ ﹶﺽ ﺇﹺ ﹶﻟ ﹾﻴﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ ﹶﻭ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹶﻭ ﹸ‬ ‫ﺎﻑ ﹶ‬ ‫ﺍﻟ ﹸﻌ ﹶﻠ ﹶﻤﺎ ﹸﺀ‪ :‬ﺇﹺﻧ ﹶﱠﻤﺎ ﹶﺃ ﹶﺿ ﹶ‬
‫»ﻭﻣﻌﻨﹶﻰ ﻭﺟﺪﹾ ﺗﻨﹺﻲ ﹺﻋﻨﹾﺪﹶ ﻩ« ﹶﺃﻱ ﻭﺟﺪﹾ ﹶﺕ ﹶﺛﻮﺍﺑﹺﻲ ﻭﻛﹶﺮﺍﻣﺘﹺﻲ‪ ،‬ﻭﻳﺪﹸ ﱡﻝ ﹶﻋ ﹶﻠﻴ ﹺﻪ ﹶﻗﻮ ﹸﻟﻪ ﹶﺗﻌﺎ ﹶﻟﻰ ﻓﹺﻲ ﺗﹶﻤﺎ ﹺﻡ ﺍﻟﺤ ﹺﺪ ﹺ‬
‫ﻳﺚ‪ » :‬ﹶﻟ ﹾﻮ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹾ ﹾ ﹸ ﹶ‬ ‫ﹶﹶ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹸ ﹾ ﹶ ﹶ‬ ‫ﹶﹶ ﹾ ﹶ ﹶ‬
‫ﻚ ﹺﻋﻨ ﹺﹾﺪﻱ« ﹶﺃ ﹾﻱ ﹶﺛ ﹶﻮﺍ ﹶﺑ ﹸﻪ‪ .‬ﻭﺍﷲﹸ ﺃ ﹾﻋ ﹶﻠ ﹸﻢ«‪.‬‬ ‫ﻚ ﹺﻋﻨ ﹺﹾﺪﻱ ﹶﻟ ﹾﻮ ﹶﺃ ﹾﺳ ﹶﻘ ﹾﻴ ﹶﺘ ﹸﻪ ﹶﻟ ﹶﻮ ﹶﺟﺪﹾ ﹶﺕ ﹶﺫﻟﹺ ﹶ‬
‫ﹶﺃ ﹾﻃ ﹶﻌ ﹾﻤ ﹶﺘ ﹸﻪ ﹶﻟ ﹶﻮ ﹶﺟﺪﹾ ﹶﺕ ﹶﺫﻟﹺ ﹶ‬
‫‪١٢١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﺎﺳ ﹲﺮ ﹺﻣ ﱠﻤ ﹾﻦ ﻳﺄﺧﺬ ﺑﻈﻮﺍﻫﺮ ﺍﻟ ﹼﻨﺼﻮﺹ ﻭﻳﻌﺎﺭﺽ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﺃﻥ ﻳﻘﻮﻝ‪:‬‬

‫ﻳﺘﺠﺎﺳ ﹸﺮ ﹸﻣﺘ ﹶﹶﺠ ﹺ‬
‫ﹶ‬ ‫ﻓﻬﻞ‬
‫ﺽ ﻭﻟﻜﻦ )ﻣﺮﺽ ﻳﻠﻴﻖ ﺑﻜﻤﺎﻟﻪ( ﺃﻭ )ﻟﻴﺲ‬‫ﺍﻟﻤ ﹶﺮ ﹺ‬
‫ﺍﻟﺼﺤﻴﺢ ﷲ ﺗﻌﺎﻟﻰ ﺻﻔﺔ ﹶ‬ ‫ﹸﻧ ﹾﺜﺒﹺ ﹸﺖ ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﹼ‬
‫ﺽ ﺍﻋﺘﻤﺎ ﹰﺩﺍ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻷﻥ ﹶﻣﻦ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﹺ ﹶ‬
‫ﺎﻟﻤ ﹶﺮ ﹺ‬ ‫ﻛﻤﺮﺿﻨﺎ(؟! ﺍﻟﺠﻮﺍﺏ‪ :‬ﺑﺎﻟﺘﺄﻛﻴﺪ ﻻ‪ ،‬ﹼ‬
‫ﻗﻄﻌﺎ ﻭﻫﻮ‬
‫ﻣﺮﺍﺩ ﹰ‬‫ﻏﻴ ﹸﺮ ﹴ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻈﺎﻫﺮﻩ ﹾ‬
‫ﹼ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﻘﻴﺪﺓ‬
‫ﹼ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻛﺎﻥ ﻗﻠﻴﻞ ﺍﻟﻔﻬﻢ ﺑﺎﻟ ﹼﻠﻐﺔ‬
‫ﹸﻣﺆﹶ ﱠﻭ ﹲﻝ ﻋﻨﺪ ﹶﺟﻤﻴﻊ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺍﻷ ﹼﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻊ ﻛﻮﻥ ) ﹶﻣ ﹺﺮ ﹾﺿ ﹸﺖ( ﺭﺍﺟﻊ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‬
‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﺍﻟ ﱠﻨ ﹶﺒ ﹺﻮ ﱠﻳ ﹺﺔ ﻋﻠﻰ ﹼ‬
‫ﺻﺤﺔ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪.‬‬ ‫ﻭﺍﺿﺤﺎ ﹺﻣ ﹶﻦ ﱡ‬
‫ﹰ‬ ‫)ﺕ(؛ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﹰ‬
‫ﺩﻟﻴﻼ‬ ‫ﺑﺪﻻﻟﺔ ﺿﻤﻴﺮ ﺍﻟﻤﺘﻜ ﹼﻠﻢ ﹸ‬

‫ﺍﻟﺴﻠﻔﻲ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﹸﻳﻌﻠﻢ ﹼ‬

‫ﺃﻥ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻨﺪ ﺃﻫﻞﹺ‬ ‫ﺃﻗﺮ ﺍﻟﺸﹼ ﻴﺦ ﹼ‬
‫ﻭﻗﺪ ﹼ‬
‫ﺩﻝ ﻋﻠﻴﻪ ﹲ‬
‫ﺩﻟﻴﻞ ﹸﻳ ﹶﺴ ﱠﻤﻰ‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ)‪ (١‬ﻟﻴﺲ ﻣﺬﻣﻮ ﹰﻣﺎ ﻛ ﹼﻠﻪ ﺑﻞ ﺍﻟﻤﺬﻣﻮﻡ ﻣﻨﻪ ﻣﺎ ﹶﻟ ﹾﻢ ﻳﺪﻝ ﻋﻠﻴﻪ ﺩﻟﻴﻞ)‪ ،(٢‬ﻭﻣﺎ ﹼ‬
‫ﱡ‬
‫ﹰ‬
‫ﻣﻨﻔﺼﻼ ﻋﻨﻪ‪ ،‬ﻓﺼﺮﻑ ﺍﻟﺪﹼ ﻟﻴﻞ ﻋﻦ ﻇﺎﻫﺮﻩ ﹸﻳ ﹶﺴ ﱠﻤﻰ‬ ‫ﺗﻔﺴﻴﺮﺍ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺪﹼ ﻟﻴﻞ ﹸﻣ ﱠﺘ ﹺﺼ ﹰﻼ ﺑﺎﻟ ﹼﻨ ﹼ‬
‫ﺺ ﺃﻭ‬ ‫ﹰ‬
‫ﹸ‬
‫ﻭﻣﺜﺎﻝ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﺑﺎﻟﺪﹼ ﻟﻴﻞ‬ ‫ﺗﻔﺴﻴﺮﺍ‪ ،‬ﻓﺼﺮﻑ ﺍﻟﺪﹼ ﻟﻴﻞ ﻋﻦ ﻇﺎﻫﺮﻩ ﻟﻴﺲ ﻣﺬﻣﻮ ﹰﻣﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪.‬‬ ‫ﹰ‬
‫ﺍﻟـﻤ ﹼﺘﺼﻞ‪ ،‬ﻣﺎ ﺟﺎﺀ ﻓـﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺜﹼﺎﺑﺖ ﻓﻲ »ﺻﺤﻴﺢ ﻣﺴﻠﻢ« ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‬
‫ـﺔ‪ :‬ﹶﻳﺎ‬‫ﺍﻟﻘ ﹶﻴﺎ ﹶﻣ ﹺ‬
‫ـﻮ ﹶﻡ ﹺ‬ ‫ﺍﷲ‪ ‬ﹶﻳ ﹸﻘ ﹸ‬
‫ـﻮﻝ ﹶﻳ ﹾ‬ ‫ﺍﻟﻘﺪﺳﻲ‪ ،‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪» :‬ﺇﹺﻥﱠ ﹶ‬
‫ﺎﻝ‪ :‬ﹶﺃ ﹶﻣﺎ‬ ‫ﻴﻦ؟! ﹶﻗ ﹶ‬ ‫ﻮﺩ ﹶﻙ ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﹶﺭ ﱡﺏ ﹶ‬
‫ﺍﻟﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬ ‫ﺎﻝ‪ :‬ﹶﻳﺎ ﹶﺭ ﱢﺏ‪ ،‬ﹶﻛ ﹾﻴ ﹶﻒ ﹶﺃ ﹸﻋ ﹸ‬ ‫ﺍ ﹾﺑ ﹶﻦ ﺁ ﹶﺩ ﹶﻡ ﹶﻣ ﹺﺮ ﹾﺿ ﹸﺖ ﹶﻓ ﹶﻠ ﹾﻢ ﹶﺗ ﹸﻌﺪﹾ ﻧﹺﻲ‪ .‬ﹶﻗ ﹶ‬
‫ﺽ ﹶﻓ ﹶﻠ ﹾﻢ ﹶﺗ ﹸﻌﺪﹾ ﹸﻩ‪ ،‬ﹶﺃ ﹶﻣﺎ ﹶﻋ ﹺﻠ ﹾﻤ ﹶﺖ ﹶﺃ ﱠﻧ ﹶﻚ ﹶﻟ ﹾﻮ ﹸﻋﺪﹾ ﹶﺗ ﹸﻪ ﹶﻟ ﹶﻮ ﹶﺟﺪﹾ ﹶﺗﻨﹺﻲ ﹺﻋ ﹾﻨ ﹶﺪ ﹸﻩ‪ .‬ﹶﻳﺎ ﺍ ﹾﺑ ﹶﻦ‬ ‫ﹶﻋ ﹺﻠ ﹾﻤ ﹶﺖ ﹶﺃﻥﱠ ﹶﻋ ﹾﺒ ﹺﺪﻱ ﹸﻓ ﹶﻼ ﹰﻧﺎ ﹶﻣ ﹺﺮ ﹶ‬
‫ﺎﻝ‪:‬‬ ‫ﻴﻦ؟! ﹶﻗ ﹶ‬ ‫ﺎﻝ‪ :‬ﹶﻳﺎ ﹶﺭ ﱢﺏ‪ ،‬ﹶﻭ ﹶﻛ ﹾﻴ ﹶﻒ ﹸﺃ ﹾﻃ ﹺﻌ ﹸﻤ ﹶﻚ ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﹶﺭ ﱡﺏ ﹶ‬
‫ﺍﻟﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬ ‫ﹸﻚ ﹶﻓ ﹶﻠ ﹾﻢ ﹸﺗ ﹾﻄ ﹺﻌ ﹾﻤﻨﹺﻲ‪ .‬ﹶﻗ ﹶ‬ ‫ﺍﺳﺘ ﹾﹶﻄ ﹶﻌ ﹾﻤﺘ ﹶ‬‫ﺁ ﹶﺩ ﹶﻡ ﹾ‬
‫ﺍﺳﺘ ﹾﹶﻄ ﹶﻌ ﹶﻤ ﹶﻚ ﹶﻋ ﹾﺒ ﹺﺪﻱ ﹸﻓ ﹶﻼﻥﹲ ﹶﻓ ﹶﻠ ﹾﻢ ﹸﺗ ﹾﻄ ﹺﻌ ﹾﻤﻪﹸ‪ ،‬ﹶﺃ ﹶﻣﺎ ﹶﻋ ﹺﻠ ﹾﻤ ﹶﺖ ﹶﺃ ﱠﻧ ﹶﻚ ﹶﻟ ﹾﻮ ﹶﺃ ﹾﻃ ﹶﻌ ﹾﻤ ﹶﺘ ﹸﻪ ﹶﻟ ﹶﻮ ﹶﺟﺪﹾ ﹶﺕ‬ ‫ﹶﺃ ﹶﻣﺎ ﹶﻋ ﹺﻠ ﹾﻤ ﹶﺖ ﹶﺃ ﱠﻧ ﹸﻪ ﹾ‬
‫ﻴﻚ ﹶﻭ ﹶﺃﻧ ﹶﹾﺖ ﹶﺭ ﱡﺏ‬ ‫ﺎﻝ‪ :‬ﹶﻳﺎ ﹶﺭ ﱢﺏ‪ ،‬ﹶﻛ ﹾﻴ ﹶﻒ ﹶﺃ ﹾﺳ ﹺﻘ ﹶ‬ ‫ﹸﻚ ﹶﻓ ﹶﻠ ﹾﻢ ﹶﺗ ﹾﺴ ﹺﻘﻨﹺﻰ‪ .‬ﹶﻗ ﹶ‬ ‫ﹶﺫﻟﹺ ﹶﻚ ﹺﻋ ﹾﻨ ﹺﺪﻱ‪ .‬ﹶﻳﺎ ﺍ ﹾﺑ ﹶﻦ ﺁ ﹶﺩ ﹶﻡ ﹾ‬
‫ﺍﺳﺘ ﹾﹶﺴ ﹶﻘ ﹾﻴﺘ ﹶ‬

‫ﺍﻟﺴﻨ ﹺﱠﺔ( ‪ -‬ﻛﻌﺎﺩﺗﻪ ﻟﻤﺎ ﻳﻄﻠﻖ ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ‪ -‬ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺘﹼﺠﺴﻴﻢ‬
‫)‪ (١‬ﻣﺮﺍﺩﻩ ﺑـ )ﺃﻫﻞ ﱡ‬
‫ﹺ‬
‫ﺍﻟﺴﻨﱠﺔ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ ﻭﺍﻟ ﹼﻈﺎﻫﺮﻳﺔ ﻛﺎﺑﻦ‬ ‫ﻭﺍﻟﻤﻨ ﹺﹾﻜ ﹺﺮﻳ ﹶﻦ ﻟﻠﺘﺄﻭﻳﻞ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ؛ ﺃ ﹼﻣﺎ ﹸ‬
‫ﺃﻫﻞ ﱡ‬ ‫ﹸ‬
‫ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ‪ ،‬ﻓﺈﻧﹼﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺘﺄﻭﻳﻞ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﻟﺘﺘﻮﺍﻓﻖ ﻣﻊ ﺍﻵﻳﺎﺕ‬‫ﺣﺰﻡ ﻭﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ﻭﻫﻢ ﹼ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،﴾321﴿ :‬ﻭﺃﻧﹼــﻪ‪.﴾210/.﴿ :‬‬ ‫ﺍﻟﻤﺤﻜﻤﺔ ﺍﻟﺘﻲ ﺗﹸﻔﻴﺪ ﹼ‬
‫ﺻﺤﻴﺢ ﻷﻧﹼﻪ ﻗﺪ ﹼ‬
‫ﺩﻝ ﺍﻟﺪﹼ ﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ‬ ‫ﹲ‬ ‫ﹲ‬
‫ﻣﺴﻠﻚ‬ ‫)‪ (٢‬ﻭﻋﻠﻰ ﻛﻼﻣﻪ ﻫﺬﺍ ﹼ‬
‫ﻓﺈﻥ ﻣﺴﻠﻚ ﺗﺄﻭﻳﻞ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻫﻮ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،﴾321﴿ :‬ﻭﺃﻧﹼﻪ‪ ،﴾210/.﴿ :‬ﻭﺑﻨﺎ ﹰﺀ‬ ‫ﺍﻟﻘﻄﻌﻲ ﻋﻠﻰ ﹼ‬
‫ﹺ‬
‫ﺍﻟﻤﺠﺴﻢ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﻭﺳﻤﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ ﹸﻳﺆﹶ ﱠﻭ ﹸﻝ ﻭﻻ ﹸﻳﺆﺧﺬ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‬ ‫ﻳﺘﻮﻫﻢ ﻣﻨﻪ‬
‫ﹼ‬ ‫ﻧﺺ ﹼ‬ ‫ﻋﻠﻴﻪ ﻓﺈﻥ ﻛﻞ ﹼ‬
‫ﻛﻲ ﻻ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﺍﻟﻤﺤﻜﻢ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٢٢‬‬

‫ﺎﻙ ﹶﻋ ﹾﺒ ﹺﺪﻱ ﹸﻓ ﹶﻼﻥﹲ ﹶﻓ ﹶﻠ ﹾﻢ ﹶﺗ ﹾﺴ ﹺﻘ ﹺﻪ‪ ،‬ﹶﺃ ﹶﻣﺎ ﺇﹺ ﱠﻧ ﹶﻚ ﹶﻟ ﹾﻮ ﹶﺳ ﹶﻘ ﹾﻴ ﹶﺘ ﹸﻪ ﹶﻭ ﹶﺟﺪﹾ ﹶﺕ ﹶﺫﻟﹺ ﹶﻚ ﹺﻋ ﹾﻨ ﹺﺪﻱ«‪.‬‬

‫ﺍﺳﺘ ﹾﹶﺴ ﹶﻘ ﹶ‬ ‫ﻴﻦ؟! ﹶﻗ ﹶ‬
‫ﺎﻝ ﹾ‬ ‫ﺍﻟﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬
‫ﹶ‬
‫ﻓﻔﺴﺮ‬
‫ﻗﻄﻌﺎ‪ ،‬ﹼ‬ ‫ﻣﺮﺍﺩ ﹰ‬‫ﻏﻴﺮ ﹴ‬ ‫ﺽ ﻭﻫﺬﺍ ﹾ‬ ‫ﺟﺎﻉ ﻭﻫﻮ ﺍ ﹼﻟﺬﻱ ﹶﻣ ﹺﺮ ﹶ‬ ‫ﺍﷲ ﻧﻔﺴﻪ ﻫﻮ ﺍ ﹼﻟﺬﻱ ﹶ‬ ‫ﺃﻥ ﹶ‬ ‫ﻓﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ ﹼ‬
‫ﺻﺮﻑ ﻇﺎﻫﺮ ﺍﻟ ﹼﻠﻔﻆ ﺍﻷﻭﻝ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‬
‫ﹶ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺑﻨﻔﺲ ﺍﻟﺤﺪﻳﺚ )‪ ،(...‬ﻓﻼ ﹸﻳﻘﺎﻝ‪ :‬ﹼ‬
‫ﺇﻥ‬
‫ﻣﺬﻣﻮﻡ«)‪.(١‬‬
‫ﹲ‬ ‫ﹲ‬
‫ﺗﺄﻭﻳﻞ‬ ‫ﺍﻟﺜﺎﻧﻲ‬

‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ‪:‬‬

‫ﻮﻝ ﺍﷲﹺ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ ﹶﻭ ﹶﺿ ﹶﻊ ﹶﻳﺪﹶ ﹸﻩ ﹶﻋ ﹶﻠﻰ ﹶﻛﺘﹺ ﹺﻔﻲ‪،‬‬ ‫ﺎﺱ‪ ،‬ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬ ‫‪ -‬ﹶﻋ ﹺﻦ ﺍ ﹾﺑ ﹺﻦ ﹶﻋ ﱠﺒ ﹴ‬
‫ﻳﻦ ﹶﻭ ﹶﻋ ﱢﻠ ﹾﻤ ﹸﻪ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭ ﹶ‬
‫ﻳﻞ«)‪.(٢‬‬ ‫ﺎﻝ‪» :‬ﺍﻟ ﱠﻠ ﹸﻬ ﱠﻢ ﹶﻓ ﱢﻘ ﹾﻬ ﹸﻪ ﹺﻓﻲ ﱢ‬
‫ﺍﻟﺪ ﹺ‬ ‫ﹸﺛ ﱠﻢ ﹶﻗ ﹶ‬

‫ﻒ ﻣﺎ‬ ‫ﺍﻟﺴ ﹶﻠ ﹶ‬
‫ﺇﻥ ﱠ‬‫ﺍﻟﻤ ﹶﻔ ﱢﺴ ﹸﺮ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‪» :‬ﻭﻛﻴﻒ ﹸﻳﻤﻜﻦ ﺃﻥ ﹸﻳﻘﺎﻝ‪ :‬ﹼ‬
‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﹸ‬
‫ﺳﻴﺪ ﺍﻟﻜﻮﻧﻴﻦ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ ﹼﻠﻢ ﺃﻧﹼـﻪ‬‫»ﺍﻟﺼﺤﻴﺢ« ﻋﻦ ﹼ‬‫ﺍﺳﺘﻌﻤﻠﻮﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ ﹼ‬
‫ﹶ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻗﻠﺖ‪ :‬ﺃﻧﺎ ﻳﺎ‬
‫ـﺬﺍ؟« ﻓﻘﺎﻝ‪ :‬ﹸ‬‫ـﻞ ﹶﻫ ﹶ‬ ‫ـﻦ ﹶﻓ ﹶﻌ ﹶ‬
‫ﹶﻗﺪﱠ ﹶﻡ ﻟﻪ ﺍﺑـﻦ ﻋﺒﺎﺱ ﹶﻭﺿﻮﺀﻩ‪ ،‬ﻓﻘـﺎﻝ‪ » :‬ﹶﻣ ﹾ‬
‫ﺍﻟﺮﺳﻮﻝ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ ﺃﻭ‬‫ﻳﻞ«‪ .‬ﻓﻼ ﹶﻳ ﹾﺨ ﹸﻠﻮ ﺇ ﹼﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﹼ‬ ‫ﻳﻦ ﹶﻭ ﹶﻋ ﱢﻠ ﹾﻤ ﹸﻪ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭ ﹶ‬ ‫»ﺍﻟ ﱠﻠ ﹸﻬ ﱠﻢ ﹶﻓ ﱢﻘ ﹾﻬ ﹸﻪ ﹺﻓﻲ ﱢ‬
‫ﺍﻟﺪ ﹺ‬
‫ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺃﺭﺍﺩ ﺍﻟﺪﱡ ﹶﻋﺎ ﹶﺀ ﻟﻪ ﻻ ﺩﻋﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﹶﻣ ﹾﺤ ﹸﻈ ﹰ‬
‫ﻮﺭﺍ ﻟﻜﺎﻥ ﻫﺬﺍ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﹸﺑﺪﱠ ﹼ‬
‫ﺍﻟﺮﺳﻮﻝ ﻟﻴﺲ ﻣﺴﺘﺠﺎ ﹰﺑﺎ ﻓﻠﻴﺲ‬ ‫ﺩﻋﺎ ﹰﺀ ﻋﻠﻴﻪ ﻻ ﻟﻪ‪ .‬ﹸﺛ ﱠﻢ ﺃﻗﻮﻝ‪ :‬ﻻ ﹶﻳﺨﻠﻮ‪ ،‬ﺇ ﹼﻣﺎ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﹼ‬
‫ﺇﻥ ﺩﻋﺎﺀ ﹼ‬
‫ﻣﺬﻫﺒﻚ‪ ،‬ﹶﻭ ﹶﺑ ﹶﻄ ﹶﻞ ﻗﻮ ﹸﻟﻚ‪ :‬ﺇﻧﹼﻬﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ‬
‫ﹶ‬ ‫ﺗﺮﻛﺖ‬
‫ﹶ‬ ‫ﺎﺏ ﻓﻘﺪ‬
‫ﻗﻠﺖ‪ :‬ﺇﻧﹼﻪ ﹸﻣ ﹾﺴﺘ ﹶﹶﺠ ﹲ‬
‫ﺑﺼﺤﻴﺢ‪ ،‬ﻭﺇﻥ ﹶ‬
‫ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﻭﻛﻴﻒ ﻭﺍﷲ ﻳﻘﻮﻝ‪ ،﴾¬«ª ©¨§¦¥¤﴿ :‬ﻭﻗﺎﻝ‪﴾!﴿ :‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪ [١/‬ﺃﻧﺎ ﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭ ﴿!﴾ ]ﻣﺮﻳﻢ‪ ،[١/‬ﺍﻟﻜﺎﻑ ﻣﻦ ﻛﺎﻓﻲ‪ ،‬ﻭﺍﻟﻬﺎﺀ ﻣﻦ ﻫﺎﺩﻱ‪،‬‬

‫)‪ (١‬ﺍﺑﻦ ﻋﺜﻴﻤﻴﻦ‪ ،‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ ﺍﻟﻌﺜﻴﻤﻴﻦ )‪.(١٦٨/١‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ )‪) (٣٨٣/٦‬ﺭﻗﻢ‪ ،(٣٢٢٢٣/‬ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ )‪،(٢٠٣٨) (٢٣٠/٤‬‬
‫ﻭﺍﻟﺒﺰﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٢٨٢/١١‬ﺭﻗﻢ‪ ،(٥٠٧٥/‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٢٦٦/١‬ﺭﻗﻢ‪(٢٣٩٧/‬‬
‫ﺗﻌﻠﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪» :‬ﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ«‪ ،‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻜﺒﻴﺮ )‪(٢٦٣/١٠‬‬
‫)ﺭﻗﻢ‪ (١٠٦١٤/‬ﻭﻓﻲ ﺍﻷﻭﺳﻂ )‪) (١١٢/٢‬ﺭﻗﻢ‪ (١٤٢٢/‬ﻭﻓﻲ ﺍﻟﺼﻐﻴﺮ )‪) (٣٢٧/١‬ﺭﻗﻢ‪،(٥٤٢/‬‬
‫ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ )‪) (٦١٥/٣‬ﺭﻗﻢ‪ (٦٢٨٠/‬ﻭﺻﺤﺤﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﺒﻲ‪ ،‬ﻭﺍﻵﺟﺮﻱ ﻓﻲ‬
‫»ﺍﻟﺸﺮﻳﻌﺔ« )‪) (٢٢٦٦/٥‬ﺭﻗﻢ‪ ،(١٧٤٨/‬ﻭﺍﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ ﻓﻲ »ﺍﻵﺣﺎﺩ ﻭﺍﻟﻤﺜﺎﻧﻲ« )‪(٢٨٧/١‬‬
‫)ﺭﻗﻢ‪ ،(٣٨٠/‬ﻭﺃﺻﻞ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ »ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ« )‪) (٤١/١‬ﺭﻗﻢ‪.(١٤٣/‬‬
‫‪١٢٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹺﻪ‪.‬‬

‫ﻭﺍﻟﺼﺎﺩ ﻣﻦ ﺻﺎﺩﻕ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﹸ‬
‫ﻭﺍﻟﻴﺎﺀ ﻣﻦ ﺣﻜﻴﻢ‪ ،‬ﻭﺍﻟﻌﻴﻦ ﻣﻦ ﻋﻠﻴﻢ‪ ،‬ﹼ‬

‫ﺃﻥ ﺍﻟﺠﻬﺎﻝ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﹶﺳ ﱠﻮ ﹾﻭﺍ ﺍﻟﻌﺎﻟﹺﻢ‬

‫)ﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ( ﻻ ﻳﻌﻠﻤﻮﻥ ﻛﻤﺎ ﹼ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﹼ‬
‫ﻓﺮﻕ ﺍﻟﺤﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ‪ÈÇÆÅ﴿ :‬‬ ‫ﺑﺎﻟﺠﺎﻫﻞ‪ ،‬ﻭﻫﻞ ﹶﻣﻦ ﻳﻌﻠﻢ ﻛﻤﻦ ﻻ ﻳﻌﻠﻢ؟! ﻭﻗﺪ ﹼ‬
‫ﺍﻟﻤﻌﻨﹶﻰ ﹶﻻ ﹶﻳ ﹾﺴﺘ ﹸﹶﻮ ﹶ‬
‫ﻭﻥ«)‪.(١‬‬ ‫‪] ﴾ÌË ÊÉ‬ﺍﻟﺰﻣﺮ‪ ،[٩/‬ﹶﻭ ﹶ‬

‫ﻭﻫﻨﺎ‪ ،‬ﻻ ﹸﺑﺪﱠ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺷﻲﺀ ﻣﻬﻢ ﻟﻠﻐﺎﻳﺔ ﻳﺘﻌﻠﻖ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ ﹶﺗ ﱠﻢ ﺍﻟ ﹼﺘﻠﻤﻴﺢ ﻟﻪ ﻋﻨﺪ‬
‫ﺍﻟﻤ ﹾﻌ ﹶﺘ ﹺﺮ ﹺﺿ ﹶ‬
‫ﻴﻦ ﻋﻠﻰ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‬ ‫ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻤﺴﻠﻚ ﺍﻟﺜﺎﻧﻲ ﹸ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺜﺎﻧﻲ )ﺹ‪ ،(١٢٤/‬ﻭﻫﻮ ﹼ‬
‫ﻋﻨﺪﻣﺎ ﹸﻳﺮﻳﺪﻭﻥ ﹶﺣ ﹾﻤ ﹶﻞ ﻣﻌﺎﻧﻲ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﹶﻧ ﹺﺠﺪﹸ ﹸﻫﻢ ﻳﻨﺘﺰﻋﻮﻥ ﺍﻟ ﹼﻠﻔﻆ ﻣﻦ ﹼ‬
‫ﺍﻟﺴﻴﺎﻕ ﺍ ﹼﻟﺬﻱ‬
‫ﻭﺭﺩ ﻓﻴﻪ‪ ،‬ﹶﻓﻴ ﹺﺮﻳﺪﹸ ﹶ ﹶ‬
‫ﻭﻥ ﺃ ﹾﻥ ﹸﻳ ﹶﻔ ﱢﺴ ﹶﺮﻭﺍ ﻣﻌﻨﻰ )ﺍﻟﻴﺪ( ﻭﺣﺪﻫﺎ ﺃﻭ )ﺍﻟﻌﻴﻦ( ﺃﻭ )ﺍﻟﻮﺟﻪ( ﺃﻭ ﹼ‬
‫)ﺍﻟﺴﺎﻕ( ﻭﻣﺎ‬ ‫ﹸ‬
‫ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻣﻊ ﺃﻧﹼﻬﺎ ﻗﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﺃﻛﺜﺮ ﻣﻦ ﺳﻴﺎﻕ ﻻ‬ ‫ﹺ‬
‫ﺑﺂﻳﺎﺕ ﹼ‬ ‫ﺷﺎﺑﻪ ﹺﻣ ﱠﻤﺎ ﹶﺳ ﱠﻤ ﹾﻮ ﹸﻩ‬
‫ﺍﻟﻤ ﹾﻌﻨﹶﻰ ﻻ ﻳﻜﻤﻞ ﺇﻻ ﻣﻦ‬
‫ﺃﻥ ﹶ‬‫ﻋﻼﻗﺔ ﻟﻪ ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺍﻟ ﹼﺘﺠﺴﻴﻤﻴﺔ؛ ﻭﻟﻮ ﺃﻧﺼﻔﻮﺍ ﻟﻌﺮﻓﻮﺍ ﹼ‬
‫ﺍﻟﺴﻴﺎﻕ ﹰ‬
‫ﻛﺎﻣﻼ‪..‬‬ ‫ﺧﻼﻝ ﹼ‬
‫ﺍﻟﺴﻴﺎﻕ ﺍ ﹼﻟﺬﻱ ﹸﺃ ﹾﺩ ﹺﺭ ﹶﺟ ﹾﺖ‬
‫ﹶﺎﺳ ﹸﺐ ﹼ‬ ‫ﻓﺴﺮﻭﺍ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﺑﹺ ﹶﻤﺎ ﹸﻳﻨ ﹺ‬
‫ﻭﺍ ﹼﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﹼ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺘﻲ ﻧﺰﻝ ﺑﻬﺎ‬ ‫ﹼ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺻﺮﻓﻮﺍ ﺍﻟ ﹼﻠﻔﻆ ﻋﻦ ﻇﺎﻫﺮﻩ ﺇﻟﻰ ﻣﻌﻨﻰ ﺁﺧﺮ ﻣﻘﺼﻮﺩ ﻣﻮﺍﻓ ﹰﻘﺎ ﻟ ﹼﻠﻐﺔ‬
‫ﻓﺎﻟﻤ ﹶﺠ ﹸﺎﺯ ﻫﻮ‪:‬‬
‫)ﺍﻟﻤ ﹶﺠ ﹸﺎﺯ( ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﹶ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ؛ ﻭﺗﺄﻭﻳﻠﻬﻢ ﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﹶ‬
‫ﺍﻟﻤ ﹾﺴﺘ ﹾﹶﻌ ﹶﻤ ﹸﻞ ﹺﻓﻲ ﹶﻏ ﹾﻴ ﹺﺮ ﹶﻣﺎ ﹸﻭ ﹺﺿ ﹶﻊ ﹶﻟ ﹸﻪ)‪ ،(٢‬ﻭﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﻋﻨﺪ ﻧﻘﻞ ﺍﻟﻠﻔﻆ ﻣﻦ ﺷﻲﺀ ﺇﻟﻰ‬
‫)ﺍﻟ ﱠﻠ ﹾﻔ ﹸﻆ ﹸ‬
‫ﻣﺮ ﻫﻮ‪) :‬ﻫﻮ ﺻﺮﻑ ﺍﻟﻜﻼﻡ ﻋﻦ ﻇﺎﻫﺮﻩ ﺇﻟﻰ ﻭﺟﻪ‬ ‫ﺷﻲﺀ ﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ( ‪ ،‬ﻭﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻛﻤﺎ ﹼ‬
‫)‪(٣‬‬

‫ﺎﺯ ﻫﻮ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﻟﻰ ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﹸﻧ ﹺﺴ ﹶﺐ ﺇﻟﻰ ﺍﷲ ﻓﻲ‬

‫ﺣﻘﻴﻘﻴﺔ ﹼ‬
‫ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻳﺸﺘﻤﻞ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﹼ‬
‫ﺍﻟﻤ ﹶﺠ ﹶ‬
‫ﺃﻥ ﹶ‬‫ﻳﺤﺘﻤﻠﻪ()‪(٤‬؛ ﹶﻓ ﹶﻴ ﹶﺘ ﹶﺒ ﱠﻴ ﹸﻦ ﹺﻣ ﹾﻦ ﻫﺬﺍ ﹼ‬
‫ﺍﻟﻤ ﹶﺠﺎ ﹺﺯ ﺑﺄﻧﹼﻬﺎ ﺻﻔﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻋﻦ ﻃﺮﻳﻖ ﹶ‬
‫ﻭﺍﻟﻤﺠﺎﺯ‪..‬‬

‫)‪ (١‬ﺍﻧﻈﺮ ﺍﻟﻜﺘﺎﺏ )ﺹ‪.(٧٧١/‬‬

‫)‪ (٢‬ﺍﻟﻘﺮﺍﻓﻲ‪ ،‬ﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍﺀ ﺍﻟﻔﺮﻭﻕ )‪.(٣/٣‬‬
‫ﺍﻟﻤ ﹾﺤ ﹸﺼ ﹸ‬
‫ﻮﻝ )‪.( ٣٤٠/١‬‬ ‫)‪ (٣‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﹶ‬
‫)‪ (٤‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺗﻬﺬﻳﺐ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ )‪.(١٥/٣‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٢٤‬‬

‫ﺍﻟﻤ ﹾﻘ ﹺﺪ ﹺﺳﻲ )ﺕ‪٦٢٠/‬ﻫـ(‪» :‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﺸﺘﻤﻞ‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﻋﺼﺮﻩ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﹶ‬
‫ﻳﺼﺢ‪.‬‬
‫ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻟﻠﻔﻆ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻮﻋﻪ ﺍﻷﺻﻠﻲ ﻋﻠﻰ ﻭﺟﻪ ﹼ‬
‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾¦¥¤£﴿ :‬ﺍﻹﺳﺮﺍﺀ‪] ﴾kj﴿ ،[٢٤/‬ﻳﻮﺳﻒ‪،[٨٢/‬‬
‫﴿‪] ﴾KJIH‬ﺍﻟﻜﻬﻒ‪] ﴾´³²±°¯﴿ ،[٧٧/‬ﺍﻟﻨﺴﺎﺀ‪|﴿ ،[٤٣/‬‬
‫}~ﮯ﴾ ]ﺍﻟﺸﻮﺭ￯‪﴾g f edc ba`_ ^﴿ ،[٤٠/‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪] ﴾TSRQ﴿ ،[١٩٤/‬ﺍﻷﺣﺰﺍﺏ‪[٥٧/‬؛ ﺃﻱ‪ :‬ﺃﻭﻟﻴﺎﺀ ﺍﷲ‪ .‬ﻭﺫﻟﻚ ﻛ ﹼﻠﻪ ﻣﺠﺎﺯ‪ ،‬ﻷﻧﹼﻪ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟ ﹼﻠﻔﻆ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻮﻋﻪ‪ ،‬ﻭﻣﻦ ﻣﻨﻊ ﺫﻟﻚ ﻓﻘﺪ ﻛﺎﺑﺮ‪ ،‬ﻭﻣﻦ ﹶﺳ ﱠﻠ ﹶﻢ ﻭﻗﺎﻝ‪ :‬ﻻ ﹸﺃ ﹶﺳ ﱢﻤ ﹺ‬
‫ﻴﻪ ﹶﻣ ﹶﺠ ﹰﺎﺯﺍ‪،‬‬
‫ﺍﻟﻤﺸﺎﺣﺔ ﻓﻴﻪ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ«)‪.(١‬‬
‫ﹼ‬ ‫ﻓﻬﻮ ﻧﺰﺍﻉ ﻓﻲ ﻋﺒﺎﺭﺓ ﻻ ﻓﺎﺋﺪﺓ ﻓﻲ‬

‫ﺍﻟﻤ ﹶﺠﺎﺯ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻢ‬ ‫ﻭﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﻗﻮ ﹰﻣﺎ ﻗﺪ ﺃﻧﻜﺮﻭﺍ ﹶ‬
‫ﺍﻟﺠﺴﻤﻴﺔ!!‬
‫ﹼ‬ ‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹸﺔ ﺍ ﹼﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﺗﺄﻭﻳﻞ ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﺘﻲ ﺯﻋﻤﻮﺍ ﺃﻧﻬﺎ ﹸﺗﻔﻴﺪ‬
‫ﹸ‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ ﺭ ﹼﺩ ﺍﻟﻤﺠﺎﺯ‪» :‬ﻭﻗﻮﻟﻬﻢ‪) :‬ﺍﻟ ﹼﻠﻔﻆ ﺇﻥ ﺩﻝ ﺑﻼ ﻗﺮﻳﻨﺔ ﻓﻬﻮ ﺣﻘﻴﻘﺔ ﻭﺇﻥ‬
‫ﹶﻟﻢ ﻳﺪﻝ ﹼﺇﻻ ﻣﻌﻬﺎ ﻓﻬﻮ ﹶﻣﺠﺎﺯ( ﻗﺪ ﹶﺗ ﹶﺒ ﱠﻴ ﹶﻦ ﺑﻄﻼﻧﻪ«)‪.(٢‬‬

‫»ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺮﺳﻠﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻤ ﹶﺠ ﹶ‬

‫ﺎﺯ ﻃﺎﻏﻮ ﹰﺗﺎ‪ ،‬ﻓﻘﺎﻝ ﻓﻲ ﻛﺘﺎﺑﻪ ﹼ‬ ‫ﺍﻟﻘﻴﻢ ﻭﻋﺪﹼ ﹶ‬
‫ﻭﺗﺒﻌﻪ ﺗﻠﻤﻴﺬﻩ ﺍﺑﻦ ﹼ‬
‫ﺍﻟﺠﻬﻤﻴﺔ ﻭﺍﻟﻤﻌﻄﻠﺔ«‪» :‬ﻓﺼﻞ‪ :‬ﻓﻲ ﻛﺴﺮ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺍ ﹼﻟﺬﻱ ﻭﺿﻌﺘﻪ ﺍﻟﺠﻬﻤﻴﺔ ﻟﺘﻌﻄﻴﻞ‬
‫ﺍﻟﻤ ﹶﺠﺎﺯ‪ .‬ﻫﺬﺍ ﹼ‬
‫ﺍﻟﻄﺎﻏﻮﺕ ﻟﻬﺞ ﺑﻪ ﺍﻟﻤﺘﺄﺧﺮﻭﻥ‪،‬‬ ‫ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻫﻮ ﻃﺎﻏﻮﺕ ﹶ‬ ‫ﺣﻘﺎﺋﻖ ﹾ‬
‫ﺍﻟﺮﺍﺷﻘﻴﻦ ﻭﻳﺼﺪﺭﻭﻥ ﻋﻦ‬ ‫ﹼ‬
‫ﺍﻟﻤﻌﻄﻠﻮﻥ‪ ،‬ﻭﺟﻌﻠﻮﻩ ﺟ ﹼﻨﺔ ﻳﺘﺮﺳﻮﻥ ﺑﻬﺎ ﻣﻦ ﺳﻬﺎﻡ ﹼ‬ ‫ﻭﺍﻟﺘﺠﺄ ﺇﻟﻴﻪ‬
‫ﺣﻘﺎﺋﻖ ﺍﻟﻮﺣﻲ ﺍﻟﻤﺒﻴﻦ‪.(٣)«...‬‬

‫ﺍﻟﻤ ﹶﺠﺎ ﹺﺯ ﻣﻦ ﻫﺬﻳﻦ ﺍﻹﻣﺎﻣﻴﻦ ﺍﻟ ﱠﻠ ﹶﺬ ﹾﻳ ﹺﻦ ﻳﺄﺧﺬﻭﻥ ﺑﻈﻮﺍﻫﺮ‬

‫ﻭﻫﺬﻩ ﹸﻣﺤﺎﻭﻟﺔ ﻓﺎﺷﻠﺔ ﻹﻧﻜﺎﺭ ﹶ‬
‫ﺎﺯ ﻓﻲ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ‬ ‫ﺍﻟﻤ ﹶﺠ ﹶ‬
‫ﺍﻟ ﹼﻨﺼﻮﺹ ﺩﻭﻥ ﺗﺄﻭﻳﻞ‪ ،‬ﻷﻧﻬﻤﺎ ﺑﻄﺮﻳﻘﺔ ﺃﻭ ﺑﺄﺧﺮ￯ ﻗﺪ ﺃﺛﺒﺘﺎ ﹶ‬
‫ﻳﺪﻝ ﻣﻊ ﺍﻻﻗﺘﺮﺍﻥ ﺃﻭ ﹶﻟﻰ ﺑﺎﺳﻢ‬ ‫ﻓﺈﻥ ﻣﺎ ﹼ‬‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ ﻓﺘﺎﻭﺍﻩ‪...»» :‬ﻭﺍﻟﺤﻴﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﻳﻤﺎﻥ«‪ ،‬ﹼ‬

‫)‪ (١‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ‪ ،‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﻨﺔ ﺍﻟﻨﺎﻇﺮ )‪.(٢٠٧ – ٢٠٦/١‬‬
‫)‪ (٢‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﻹﻳﻤﺎﻥ )ﺹ‪.(٩٥/‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻤﻮﺻﻠﻲ‪ ،‬ﻣﺨﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺮﺳﻠﺔ ﻋﻠﻰ ﺍﻟﺠﻬﻤﻴﺔ ﻭﺍﻟﻤﻌﻄﻠﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ‪.(٢٨٥/‬‬
‫‪١٢٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪/‬ﺗﻌﺮﻳﻒ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‬

‫ﺍﻟﻤ ﹶﺠﺎﺯ‪ ،‬ﹺﻣ ﱠﻤﺎ ﻳﺪﻝ ﻋﻨﺪ ﺍﻟ ﹼﺘﺠﺮﻳﺪ ﻭﺍﻹﻃﻼﻕ«)‪.(١‬‬

‫ﹶ‬

‫ﺍﻟﺴﺎﺑﻖ ﺍ ﹼﻟﺬﻱ ﹶﺳ ﱠﻤﺎﻩ‪ :‬ﹼ‬

‫»ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺮﺳﻠﺔ‬ ‫ﻭﺃ ﹼﻣﺎ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻓﻴﻜﻔﻲ ﻓﻲ ﺇﺛﺒﺎﺗﻪ ﻟﻠﻤﺠﺎﺯ ﻛﺘﺎﺑﻪ ﹼ‬
‫ﻭﺍﻟﻤﻌﻄﻠﺔ« ﻓﻬﻮ ﺍﺳﻢ ﹶﻣﺠﺎﺯﻱ ﻟﻴﺲ ﺑﺤﻘﻴﻘﻲ‪ ،‬ﹼ‬
‫ﻷﻥ ﻛﺘﺎﺑﻪ ﻟﻴﺲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻴﺎﺭ‬ ‫ﹼ‬ ‫ﻋﻠﻰ ﺍﻟﺠﻬﻤﻴﺔ‬
‫ﻭﺍﻟﺠﻬﻤﻴﺔ!!‬
‫ﹼ‬ ‫ﹼ‬
‫ﺍﻟﻤﻌﻄﻠﺔ‬ ‫ﻛﻬﺮﺑﺎﺋﻲ ﻳﺴﺮﻱ ﻣﻨﻪ ﺇﻟﻰ‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹶﻭﺍﻟ ﱡﻠ ﹶﻐ ﹺﺔ‬

‫ﺍﻟﻤ ﹾﺒﻨﹺ ﱠﻴ ﹺﺔ ﻋﻠﻰ ﹸﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﹶﻭ ﱡ‬
‫ﺍﻟﺼﺮﻳﺤﺔ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ ﹶ‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﹼ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ﹺﻣ ﹶﻦ ﺍﻟﺤ ﹼﻔﺎﻅ‬ ‫ﻭﺃﺋﻤﺔ ﹼ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﻟ ﹼﺘﺎﺑﻌﻮﻥ‪ ،‬ﻭﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﹼ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺳﺎﺭ ﻋﻠﻤﺎﺀ ﹼ‬
‫ﹼ‬
‫ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺳﻴ ﹼﺘﻀﺢ ﻟﻨﺎ ﻓﻲ ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ ﹺﻣﻦ ﻫﺬﺍ ﺍﻟﻤﺒﺤﺚ‪.‬‬

‫)‪ (١‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯ )‪.(٥٧٧/٧‬‬

١٢٦
 ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬
‫ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﹼ‬

‫ﹶ‬
‫ﺃ ﱠﻭ ﹰﻻ‪ :‬ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻨﺪ ﹼ‬
‫ﺍﻟﺴﻠﻒ‪:‬‬
‫ﻏﻴﺮ‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻫﺬﻩ ﺍﻟ ﹼﻨﺴﺒﺔ ﹾ‬
‫ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﺇﻟﻰ ﻋﻠﻤﺎﺀ ﺍﻟﺨﻠﻒ ﺩﻭﻥ ﹼ‬ ‫ﻳﻨﺴﺐ ﹲ‬ ‫ﹸ‬
‫ﺍﻟﺴﻠﻒ ﻭﺃﻛﺎﺑﺮﻫﻢ ﻛﺎﺑﻦ ﻋﺒﺎﺱ ﻣﻦ‬
‫ﺃﺋﻤﺔ ﹼ‬ ‫ﹴ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﹼ‬ ‫ﺇﻥ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﹶﻏ ﹾﻴ ﹺﺮ‬
‫ﺻﺤﻴﺤﺔ ﺍﻟﺒ ﹼﺘﺔ‪ ،‬ﺇﺫ ﹼ‬
‫ﺍﻟﺴﻠﻒ ﻛﺴﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪،‬‬ ‫ﻭﻣ ﱠﻤ ﹾﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﻦ ﹼ‬
‫ﺃﺋﻤﺔ ﹼ‬ ‫ﻭﻣﺠﺎﻫﺪ ﻭﻗﺘﺎﺩﺓ ﻣﻦ ﺍﻟ ﹼﺘﺎﺑﻌﻴﻦ‪ ،‬ﹺ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﹸ‬
‫ﹼ‬
‫ﺳﻴﺘﺒﻴﻦ ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺗﻮﻓﻴﻘﻪ ﻓﻲ‬
‫ﹼ‬ ‫ﻭﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻭﺃﺣﻤﺪ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﻴﺮﻫﻢ ﻛﻤﺎ‬
‫ﻫﺬﺍ ﺍﻟﻤﻄﻠﺐ‪..‬‬

‫ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬

‫• ﺗﺄﻭﻳﻞ ﹼ‬

‫ﺎﻟﺸﺪﱠ ﹺﺓ‬
‫ﺃ‪ -‬ﹼﺃﻭﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﻟﻔﻆ )ﺍﻟﺴﺎﻕ( ﻓﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .﴾òñðï﴿ :‬ﺑﹺ ﱢ‬
‫ﻭﺍﻷﻣﺮ ﺍﻟﺸﺪﻳﺪ‪.‬‬

‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟ ﹼﺘﺎﺑﻌﻴﻦ ﻣﻦ ﺃﻫﻞ‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻤﻔﺴﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ‪» :‬ﻗﺎﻝ ﹶﺟﻤﺎﻋﺔ ﻣﻦ ﹼ‬
‫ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ :‬ﻳﺒﺪﻭ ﻋﻦ ﺃﻣﺮ ﺷﺪﻳﺪ«‪ .‬ﹸﺛ ﱠﻢ ﻧﻘﻞ ﺫﻟﻚ ﻋﻦ‪) :‬ﺍﺑﻦ ﻋﺒﺎﺱ(‪ ،‬ﻭ)ﻣﺠﺎﻫﺪ(‪ ،‬ﻭ)ﺳﻌﻴﺪ ﺑﻦ‬
‫ﺍﻟﺴﻠﻒ)‪.(١‬‬
‫ﺃﺋﻤﺔ ﹼ‬
‫ﹸﺟ ﹶﺒ ﹾﻴﺮ(‪ ،‬ﻭ)ﻗﺘﺎﺩﺓ( ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﹼ‬

‫)‪ (١‬ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ )‪.(٥٥٤/٢٣‬‬

‫‪١٢٧‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٢٨‬‬

‫ﺍﻟﺴﺎﻕ‪ ،‬ﻓﺠﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ðï﴿ :‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻭﺃ ﹼﻣﺎ ﹼ‬
‫‪ ،﴾òñ‬ﻗﺎﻝ‪ :‬ﻋﻦ ﺷﺪﺓ ﻣﻦ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﻗﺎﻣﺖ ﺍﻟﺤﺮﺏ ﻋﻠﻰ ﺳﺎﻕ ﺇﺫﺍ ﺍﺷﺘﺪﺕ‪،‬‬
‫ﻭﻣﻨﻪ‪:‬‬
‫ﹺ‬
‫ﺳـﺎﻕ‬ ‫ﻭﻗﺎﻣـﺖ ﺍﻟﺤﺮﺏ ﺑﻨـﺎ ﻋﻠﻰ‬ ‫ﹺ‬
‫ﺍﻷﻋﻨﺎﻕ‬ ‫ﻗﺪ ﹶﺳ ﱠﻦ ﺃﺻﺤﺎﺑـﻚ ﺿﺮﺏ‬

‫ﹼ‬
‫ﺍﻟﺨﻄﺎﺑﻲ‪ :‬ﹶﺗ ﹶﻬ ﱠﻴ ﹶﺐ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺨﻮﺽ ﻓﻲ ﻣﻌﻨﻰ )ﺍﻟﺴﺎﻕ(‪ ،‬ﻭﻣﻌﻨﻰ‬ ‫)‪ (...‬ﻭﻗﺎﻝ‬
‫ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪» :‬ﺇﻥﹼ ﺍﷲ ﻳﻜﺸﻒ ﻋﻦ ﻗﺪﺭﺗﻪ ﺍﻟﺘﻲ ﺗﻈﻬﺮ ﺑﹺ ﹶﻬﺎ ﺍﻟﺸﺪﺓ«‪ .‬ﻭﺃﺳﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ ﺍﻷﺛﺮ‬
‫ﺍﻟﻤﺬﻛﻮﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺴﻨﺪﻳﻦ ﻛﻞ ﻣﻨﻬﻤﺎ ﺣﺴﻦ‪ ،‬ﻭﺯﺍﺩ‪» :‬ﺇﺫﺍ ﺧﻔﻲ ﻋﻠﻴﻜﻢ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﺴﺎﻕ ﻋﻠﻰ ﺍﻷﻣﺮ‬
‫ﺍﻟﺨﻄﺎﺑﻲ ﻓﻲ ﺇﻃﻼﻕ ﹼ‬
‫ﹼ‬ ‫ﻓﺄﺗﺒﻌﻮﻩ ﻣﻦ ﹼ‬
‫ﺍﻟﺸﻌﺮ«‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺮﺟﺰ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻪ‪ .‬ﻭﺃﻧﺸﺪ‬
‫ﺍﻟﺸﺪﻳﺪ‪:‬‬
‫)‪(١‬‬
‫ـﻬﺎ«‬ ‫ـﻦ ﹶﺳ ﹺ‬
‫ﺎﻗ ﹶ‬ ‫ﹺﻓـﻲ ﹶﺳﻨ ﹴﹶﺔ ﹶﻗﺪﹾ ﹶﻛ ﹶﺸ ﹶﻔ ﹾ‬
‫ـﺖ ﹶﻋ ﹾ‬

‫ﺃﻳﻀــﺎ ﻗـﻮﻝ ﺍﷲ ﺗﻌﺎﻟـﻰ‪﴾ÆÅÄÃÂ﴿ :‬‬ ‫ﻭﺃﻭﻝ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﹰ‬ ‫ﺏ‪ -‬ﹼ‬

‫]ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،[٤٧/‬ﻗﺎﻝ‪ :‬ﺑﹺ ﹸﻘ ﱡﻮ ﹴﺓ‪ .‬ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ ﺑﺴﻨﺪ ﺣﺴﻦ)‪،(٢‬‬
‫ﺎﻟﻘ ﱠﻮ ﹺﺓ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﻣﺠﺎﻫﺪ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪،‬‬
‫ﺍﻟﺴﻠﻒ ﺃﻧﹼﻬﻢ ﹼﺃﻭﻟﻮﺍ ﻟﻔﻈﺔ ﴿‪ ﴾Ä‬ﺑﹺ ﹸ‬
‫ﺃﺋﻤﺔ ﹼ‬
‫ﻭﻧﻘﻞ ﻋﻦ ﺟﻤﺎﻋﺔ ﻣﻦ ﹼ‬
‫ﻭﻣﻨﺼﻮﺭ‪ ،‬ﻭﺍﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﺳﻔﻴﺎﻥ)‪.(٣‬‬

‫)‪ (١‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٢٨/١٣‬‬

‫)‪ (٢‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺣﻜﻤﺖ ﻳﺎﺳﻴﻦ ﻓﻲ »ﻣﻮﺳﻮﻋﺔ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺴﺒﻮﺭ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺑﺎﻟﻤﺄﺛﻮﺭ«‬
‫)‪.(٣٩٢/٤‬‬
‫)‪ (٣‬ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ )‪ .(٤٣٨/٢٢‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪(٣٣١٣/١٠‬‬
‫)ﺭﻗﻢ‪ ،(١٨٦٦٣/‬ﻭﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ« )‪ (١٧٢/٤‬ﻭﻧﺴﺒﻪ ﺇﻟﻰ )ﺍﺑﻦ‬
‫ﺍﻟﻤﻔﺴﺮﻳﻦ ﻭﺍﻟﻠﻐﻮﻳﻴﻦ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﻀﻴﺎﺀ ﺍﻟﻤﻘﺪﺳﻲ ﻓﻲ »ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﹼ‬ ‫ﻋﺒﺎﺱ( ﻭ)ﻣﺠﺎﻫﺪ( ﻭ)ﻗﺘﺎﺩﺓ( ﻭﺳﺎﺋﺮ‬
‫ﺍﻟﻤﺨﺘﺎﺭﺓ« )‪) (١٠٩/١٢‬ﺭﻗﻢ‪ ،(١٣١/‬ﻭﺍﺑ ﹸﻦ ﹴ‬
‫ﻛﺜﻴﺮ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪ (٣٩٥/٧‬ﻭﻧﺴﺒﻪ ﺇﻟﻰ )ﺍﺑﻦ ﻋﺒﺎﺱ(‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺭﻭﺍﻩ ﻋﻦ )ﺍﺑﻦ ﻋﺒﺎﺱ( ﻭ)ﻣﺠﺎﻫﺪ(‬ ‫ﻭ)ﻣﺠﺎﻫﺪ( ﻭ)ﻗﺘﺎﺩﺓ( ﻭ)ﺍﻟ ﹼﺜﻮﺭﻱ( ﻭﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻦ ﹼ‬
‫ﺃﺋﻤﺔ ﹼ‬
‫ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (٣٢٦/١‬ﺭﻗﻢ‪ ،(٢٥٣ – ٢٥٢/‬ﻭﺭﻭﺍﻩ ﻋﻦ )ﻋﻄﺎﺀ( ﺃﺑﻮ ﺍﻟﺸﻴﺦ‬
‫ﻓﻲ »ﺍﻟﻌﻈﻤﺔ« )‪) (١٠٣٤/٣‬ﺭﻗﻢ‪.(٥٥٢/‬‬
‫‪١٢٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﺍﻟﻜ ﱡﻒ‪ ،‬ﻛﻤﺎ ﻓﻲ »ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ« ﻟﻠﻔﻴﺮﻭﺯﺁﺑﺎﺩﻱ‬‫)ﺃ ﹾﻳﺪ( ﻫﻲ ﺟﻤﻊ )ﻳﺪ( ﻭﻫﻲ ﹶ‬ ‫ﻭﻟﻔﻈﺔ ﹶ‬
‫ﺃﺻ ﹸﻠﻬﺎ‬ ‫ﺍﻟﻜﺘﹺ ﹺ‬
‫ﻒ‪ ،‬ﹾ‬ ‫ﺃﻃ ﹺ‬
‫ﺮﺍﻑ ﺍﻷﺻﺎﺑﹺ ﹺﻊ ﺇﻟﻰ ﹶ‬ ‫)ﺕ‪٨١٧/‬ﻫـ(‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﻓﻴﻪ‪» :‬ﺍﻟ ﹶﻴﺪﹸ ‪ :‬ﹶ‬
‫ﺍﻟﻜ ﱡﻒ‪ ،‬ﺃﻭ ﻣﻦ ﹾ‬
‫ﹶﻳﺪﹾ ﹲﻱ‪ ،‬ﺟﻤﻌﻬﺎ‪ :‬ﺃ ﹾﻳ ﹴﺪ ﻭ ﹸﻳ ﹺﺪ ﱞﻱ«)‪.(١‬‬

‫ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ÊÉÈÇÆÅÄÃÂÁÀ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪.[١٩٥/‬‬

‫ﺃﻳﻀﺎ ﹶ‬
‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾×ÖÕÔÓÒ﴿ :‬‬ ‫ﻋﺒﺎﺱ ﹰ‬
‫ﺍﺑﻦ ﹼ‬‫ﺕ‪ -‬ﹶﻭ ﹶﺃ ﱠﻭ ﹶﻝ ﹸ‬
‫]ﺍﻷﻋﺮﺍﻑ‪ ،[٥١/‬ﺑﺎﻟ ﹼﺘـﺮﻙ‪.‬‬

‫ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‪» :‬ﺃﻱ ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺫﻟﻚ ﻳﻮﻡ‬ ‫ﹸ‬ ‫ﻗﺎﻝ‬
‫ﻴﻦ‪ .«...‬ﹸﺛ ﹼﻢ ﺭﻭ￯ ﻫﺬﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﺑﺄﺳﺎﻧﻴﺪﻩ ﻋﻦ‬
‫ﺍﻟﻤﺒﹺ ﹶ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻧﻨﺴﺎﻫﻢ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻧﺘﺮﻛﻬﻢ ﻓﻲ ﺍﻟﻌﺬﺍﺏ ﹸ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ)‪ (٢‬ﻭﻣﺠﺎﻫﺪ)‪.(٣‬‬

‫• ﺗﺄﻭﻳﻞ ﺍﻟ ﹼﺘﺎﺑﻌﻲ ﻣﺠﺎﻫﺪ ﺑﻦ ﺟﺒﺮ ﺗﻠﻤﻴﺬ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺕ‪١٠٤/‬ﻫـ(‪:‬‬

‫ﹺ‬
‫ﺍﻟﻤﻮﻫ ﹶﻤﺔ ﻟﻠ ﹼﺘﺠﺴﻴﻢ‪ ،‬ﻓﺒﺎﻹﺿﺎﻓﺔ‬ ‫ﻭﺃﻣﺎ ﺍﻟ ﹼﺘﺎﺑﻌﻮﻥ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﻋﻨﻬﻢ ﺃﻧﹼﻬﻢ ﹼﺃﻭﻟﻮﺍ ﺍﻟ ﹼﻨﺼﻮﺹ‬
‫ﺎﺫ ﹶﺝ ﻟﺘﺄﻭﻳﻼﺗﻬﻢ‪ ،‬ﻓﻘﺪ ﹶﺃ ﱠﻭ ﹶﻝ ﺍﻟ ﹼﺘﺎﺑﻌﻲ ﹸﻣﺠﺎﻫﺪ ﻟﻔﻈﺔ )ﺍﻟﻮﺟﻪ( ﻭﺻﺮﻓﻬﺎ‬
‫ﺇﻟﻰ ﻣﺎ ﹶﻣ ﱠﺮ ﺁﻧ ﹰﻔﺎ ﹺﻣ ﹾﻦ ﹶﻧ ﹶﻤ ﹺ‬
‫ﻋﻦ ﻇﺎﻫﺮﻫﺎ ﻟﹺ ﹶﻤ ﹾﻌﻨﹶﻰ ﺟﺪﻳﺪ ﹶﻣ ﹶﺠﺎ ﹺﺯﻱ ﻓﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾mlkjih﴿ :‬‬
‫ﹴ‬
‫ﻏﺮﺏ ﻓﺎﺳﺘﻘﺒﻠﻬﺎ«)‪.(٤‬‬ ‫ﹴ‬
‫ﺷﺮﻕ ﺃﻭ‬ ‫ﻛﻨﺖ ﹺﻣﻦ‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[١١٥/‬ﻓﻘﺎﻝ‪ :‬ﹺ‬
‫»ﻗ ﹾﺒ ﹶﻠ ﹸﺔ ﺍﷲ‪ ،‬ﻓﺄﻳﻨﻤﺎ ﹶ‬

‫)‪ (١‬ﺍﻟﻔﻴﺮﻭﺯﺁﺑﺎﺩﻱ‪ ،‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ )‪.(١٣٤٧/١‬‬

‫)‪ (٢‬ﻭﺳﻨﺪﻩ ﻋﻨﻪ ﺣﺴﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﺣﻜﻤﺖ ﺑﻦ ﺑﺸﻴﺮ ﺑﻦ ﻳﺎﺳﻴﻦ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺴﺒﻮﺭ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﺄﺛﻮﺭ« )‪.(٢٢١/١‬‬
‫»ﻣﻮﺳﻮﻋﺔ ﹼ‬
‫)‪ (٣‬ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ )‪.(٤٧٥/١٢‬‬
‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ )‪ (٢٠٦/٥‬ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﻧﻲ‪» :‬ﺻﺤﻴﺢ«‪ ،‬ﻭﺍﻟﻄﺒﺮﻱ ﻓﻲ »ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‬
‫ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ« )‪ ،(٥٣٤/٢‬ﻭﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪) (٢١٢/١‬ﺭﻗﻢ‪ (١١٢١/‬ﺑﺴﻨﺪ‬
‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺴﺒﻮﺭ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﺄﺛﻮﺭ« )‪ ،(٢٢١/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ‬‫ﺻﺤﻴﺢ ﻛﻤﺎ ﻓﻲ »ﻣﻮﺳﻮﻋﺔ ﹼ‬
‫»ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮ￯« )‪) (٢٠/٢‬ﺭﻗﻢ‪ (٢٢٤٧/‬ﻭﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (١٠٧/٢‬ﺭﻗﻢ‪.(٦٧٠/‬‬
‫ﻭﺻﺤﺤﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ »ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯« )‪ (١٩٣/٣‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺻﺤﻴﺢ ﻋﻦ‬ ‫ﹼ‬
‫ﹼ‬
‫ﻭ)ﺍﻟﺸﺎﻓﻌﻲ( ﻭﻏﻴﺮﻫﻤﺎ ﻭﻫﺬﺍ ﹶﺣ ﱞﻖ«‪.‬‬ ‫)ﻣﺠﺎﻫﺪ(‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٣٠‬‬

‫ﻗﻮﻝ ﺍﷲﹺ ﺗﻌﺎﻟﻰ‪] ﴾ÖÕÔÓÒÑÐÏÎÍ﴿ :‬ﺍﻟﺰﻣﺮ‪،[٥٦/‬‬ ‫ﹶﻭ ﹶﺃ ﱠﻭ ﹸﻝ ﹰ‬

‫ﺃﻳﻀﺎ ﹶ‬
‫ﻗﺎﻝ‪» :‬ﻓﻲ ﺃﻣﺮ ﺍﷲ«)‪.(١‬‬
‫ﺍﻟﺴﻠﻒ ﻓﻘﺪ ﺛﺒﺖ ﹰ‬
‫ﺃﻳﻀﺎ ﻋﻨﻬﻢ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﻭﻫﺬﻩ ﻧﻤﺎﺫﺝ ﻣﻦ ﺗﺄﻭﻳﻼﺗﻬﻢ‪:‬‬ ‫ﺃﺋﻤﺔ ﹼ‬
‫ﻭﺃ ﹼﻣﺎ ﹼ‬

‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ )ﺕ‪١٦١/‬ﻫـ(‪:‬‬

‫ﺳﺄﻟﺖ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﻗﻮﻝ ﺍﷲ ‪:‬‬
‫ﹸ‬ ‫ﺭﻭ￯ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻣﻌﺪﺍﻥ ﺍﻟﻌﺎﺑﺪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫﴿>?@‪] ﴾BA‬ﺍﻟﺤﺪﻳﺪ‪ ،[٤/‬ﻗﺎﻝ‪ :‬ﹺ‬
‫»ﻋ ﹾﻠ ﹸﻤ ﹸﻪ«)‪.(٢‬‬

‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ )ﺕ‪١٨١/‬ﻫـ(‪:‬‬

‫ﺭﻭ￯ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ »ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ«‪ :‬ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﻣﺤﺮﺯ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ‬ﻗﺎﻝ‪ :‬ﺑﻴﻨﻤﺎ‬
‫ﺃﻧﺎ ﺃﻣﺸﻲ ﻣﻌﻪ ﺇﺫ ﺟﺎﺀﻩ ﺭﺟﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻛﻴﻒ ﹶﺳ ﹺﻤ ﹾﻌ ﹶﺖ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﻳﺬﻛﺮ ﻓﻲ ﺍﻟﻨﺠﻮ￯؟‬
‫ﻗﺎﻝ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸﺘ ﹸﻪ ﻳﻘﻮﻝ‪ » :‬ﹶﻳﺪﹾ ﹸﻧﻮ ﹺﻣ ﹾﻦ ﹶﺭ ﱢﺑ ﹺﻪ ﹶﺣ ﱠﺘﻰ ﹶﻳ ﹶﻀ ﹶﻊ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻛ ﹶﻨ ﹶﻔﻪﹸ«‪ .‬ﻗﺎﻝ‪ » :‬ﹶﻓ ﹶﺬ ﹶﻛ ﹶﺮ ﹶﺻ ﹺﺤﻴ ﹶﻔ ﹶﺘ ﹸﻪ ﹶﻓ ﹸﻴ ﹶﻘ ﱢﺮ ﹸﺭ ﹸﻩ ﺑﹺ ﹸﺬ ﹸﻧﻮﺑﹺ ﹺﻪ‪:‬‬
‫ﻮﻝ‪ :‬ﹶﺭ ﱢﺏ ﹶﺃ ﹾﻋ ﹺﺮ ﹸﻑ‪ ،‬ﹶﺣ ﱠﺘﻰ ﹶﻳ ﹾﺒ ﹸﻠ ﹶﻎ ﺑﹺ ﹺﻪ ﹶﻣﺎ ﹶﺷ ﹶﺎﺀ ﹶﺃﻥﹾ ﹶﻳ ﹾﺒ ﹸﻠ ﹶﻎ‪ ،‬ﹶﻓ ﹶﻴ ﹸﻘﻮﻝ‪ :‬ﺇﹺ ﱢﻧﻲ ﹶﺳﺘ ﹾﹶﺮ ﹸﺗ ﹶﻬﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ ﹺﻓﻲ‬ ‫ﻫﹶ ﹾﻞ ﹶﺗ ﹾﻌ ﹺﺮ ﹸﻑ؟ ﹶﻓ ﹶﻴ ﹸﻘ ﹸ‬
‫ﺎﺩ‪:‬‬‫ﺍﻷ ﹾﺷ ﹶﻬ ﹺ‬‫ﻭﺱ ﹶ‬ ‫ﺍﻟﻜ ﹺﺎﻓ ﹸﺮ ﹶﻓ ﹸﻴﻨﹶﺎ ﹶﺩ￯ ﹶﻋ ﹶﻠﻰ ﹸﺭ ﹸﺅ ﹺ‬ ‫ﹶﺎﺏ ﹶﺣ ﹶﺴﻨﹶﺎﺗﹺ ﹺﻪ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻣﺎ ﹶ‬ ‫ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ‪ ،‬ﹶﻭ ﹶﺃ ﹶﻧﺎ ﹶﺃ ﹾﻏ ﹺﻔ ﹸﺮﻫﹶ ﺎ ﹶﻟ ﹶﻚ ﺍﻟ ﹶﻴ ﹾﻮ ﹶﻡ‪ ،‬ﹶﻓ ﹸﻴ ﹾﻌ ﹶﻄﻰ ﹺﻛﺘ ﹸ‬
‫ﻗﺎﻝ ﺍﷲ‪﴾ÏÎÍÌËÊ É ÈÇÆÅÄÃ﴿ :‬‬
‫»)ﻛ ﹶﻨ ﹶﻔ ﹸﻪ( ﻳﻌﻨﻲ ﺳﺘﺮﻩ«)‪.(٤‬‬ ‫]ﻫﻮﺩ‪ .(٣)«[١٨/‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ )ﺕ‪١٨١/‬ﻫـ(‪ :‬ﹶ‬

‫ﹴ‬
‫ﺻﺤﻴﺢ ﻛﻤﺎ ﻓﻲ‬ ‫ﹴ‬
‫ﺑﺴﻨﺪ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﻱ ﻓﻲ »ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ« )‪(٣١٥ – ٣١٤/٢١‬‬
‫»ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺴﺒﻮﺭ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﺄﺛﻮﺭ« )‪ (٢٤٥/٤‬ﻟﻠﺪﻛﺘﻮﺭ ﺣﻜﻤﺖ ﺑﻦ ﺑﺸﻴﺮ ﺑﻦ ﻳﺎﺳﻴﻦ ﺣﻔﻈﻪ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫»ﺍﻟﺴﻨﱠﺔ«‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (٣٤١/٢‬ﺭﻗﻢ‪ ،(٩٠٨/‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫ﻭﺍﻵﺟﺮﻱ ﻓﻲ »ﺍﻟﺸﺮﻳﻌﺔ« )‪) (١٠٧٧/٣‬ﺭﻗﻢ‪.(٦٥٤/‬‬
‫ﹼ‬ ‫)ﺹ‪) (٣٠٦/‬ﺭﻗﻢ‪،(٥٩٧/‬‬
‫ﺃﻳﻀﺎ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٧٤/٦‬ﺭﻗﻢ‪ ،(٤٦٨٥/‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(٢١٢٠/٤‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﹰ‬
‫)ﺭﻗﻢ‪ ،(٢٧٦٨/‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺳﻨﻨﻪ )‪) (٦٥/١‬ﺭﻗﻢ‪ ،(١٨٣/‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(٣٥٣/١٦‬‬
‫)ﺭﻗﻢ‪ (٧٣٥٥/‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ )ﺹ‪.(٧٨/‬‬
‫‪١٣١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ )ﺕ‪١٧٩/‬ﻫـ( ﺻﺎﺣﺐ ﺍﻟﻤﺬﻫﺐ‪:‬‬

‫ﺍﻟﻤ ﹶﻠ ﹺ‬
‫ﻚ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ‬ ‫ﻭﻝ ﹶ‬‫ﻭﻝ ﺑﹺﻨ ﹸﹸﺰ ﹺ‬
‫ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺣﺪﻳﺚ ﺍﻟ ﱡﻨ ﹸﺰ ﹺ‬
‫ﹸ‬ ‫ﹶﺃ ﱠﻭ ﹶﻝ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ﹶﺒ ﱢﺮ‪» :‬ﻭﻗﺪ ﺭﻭ￯ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺠﺒﻠﻲ ﻭﻛﺎﻥ ﻣﻦ ﺛﻘﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻘﻴﺮﻭﺍﻥ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺟﺎﻣﻊ ﺑﻦ ﺳﻮﺍﺩﺓ ﺑﹺﻤﺼﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻄﺮﻑ‪ ،‬ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﺃﻧﻪ ﹸﺳﺌﹺ ﹶﻞ ﻋﻦ‬
‫ﺎﺀ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ«‪ ،‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ ) :‬ﹶﻳ ﹶﺘﻨ ﱠﹶﺰ ﹸﻝ ﹶﺃ ﹾﻣ ﹸﺮ ﹸﻩ(«)‪.(١‬‬ ‫ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﹺﻥﱠ ﹶ‬
‫ﺍﷲ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﹺﻓﻲ ﺍﻟ ﱠﻠ ﹾﻴﻞﹺ ﺇﹺ ﹶﻟﻰ ﹶﺳ ﹶﻤ ﹺ‬

‫ﻭﻗﺪ ﻧﻘﻞ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺬﻫﺒﻲ ﻫﺬﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﹰ‬

‫ﺃﻳﻀﺎ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﺈﺳﻨﺎﺩ ﺁﺧﺮ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﺪﻱ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﺣﺴﺎﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﺻﺎﻟﺢ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﺣﺪﺛﻨﺎ ﺣﺒﻴﺐ ﺑﻦ‬
‫ﺎﺭ ﹶﻙ ﹶﻭ ﹶﺗ ﹶﻌ ﹶﺎﻟﻰ ﹶﺃ ﹾﻣ ﹸﺮ ﹸﻩ‪ ،‬ﹶﻓ ﹶﺄ ﱠﻣﺎ ﹸﻫ ﹶﻮ ﹶﻓ ﹶﺪﺍﺋﹺ ﹲﻢ ﹶﻻ ﹶﻳﺰﹸ ﹸ‬
‫ﻭﻝ«‪.‬‬ ‫ﺃﺑﻲ ﺣﺒﻴﺐ‪ ،‬ﺣﺪﺛﻨﻲ ﻣﺎﻟﻚ‪ ،‬ﻗﺎﻝ‪ » :‬ﹶﻳ ﹶﺘﻨ ﱠﹶﺰ ﹸﻝ ﹶﺭ ﱡﺑﻨﹶﺎ ﹶﺗ ﹶﺒ ﹶ‬
‫ﻗﺎﻝ ﺻﺎﻟﹺﺢ‪ :‬ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻴﺤﻴﻰ ﺑﻦ ﺑﻜﻴﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﹶﺣ ﹶﺴ ﹲﻦ ﹶﻭﺍﷲﹺ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ ﹶﺃ ﹾﺳ ﹶﻤ ﹾﻌ ﹸﻪ ﹺﻣ ﹾﻦ ﹶﻣﺎﻟﹺﻚ«)‪.(٢‬‬

‫»ﺣ ﹺﻜ ﹶﻲ ﻋﻦ ﺍﻟﻤﺒﺘﺪﻋﺔ ﺭ ﹼﺩ ﻫﺬﻩ‬ ‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ‪» :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ‪ :‬ﹸ‬
‫ﺭﺍﺟﻊ‬
‫ﹲ‬ ‫ﺍﻟﺴﻠﻒ ﺇﻣﺮﺍﺭﻫﺎ‪ ،‬ﻭﻋﻦ ﻗﻮﻡ ﺗﺄﻭﻳﻠﻬﺎ ﻭﺑﻪ ﺃﻗﻮﻝ؛ ﻓﺄ ﹼﻣﺎ ﻗﻮﻟﻪ‪ » :‬ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ« ﻓﻬﻮ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻋﻦ ﹼ‬
‫ﹸ‬
‫ﻳﻜﻮﻥ‬ ‫ﺇﻟﻰ ﺃﻓﻌﺎﻟﻪ ﻻ ﺇﻟﻰ ﺫﺍﺗﻪ‪ ،‬ﺑﻞ ﺫﻟﻚ ﻋﺒﺎﺭﺓ ﻋﻦ ﹶﻣ ﹶﻠ ﹺﻜ ﹺﻪ ﺍ ﹼﻟﺬﻱ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﺑﺄﻣﺮﻩ ﻭﻧﻬﻴﻪ‪ ،‬ﻭﺍﻟ ﱡﻨﺰﻭﻝ ﻛﻤﺎ‬
‫ﻚ‬ ‫ﺍﻟﻤ ﹶﻠ ﹺ‬ ‫ﺍﻟﺤﺴﻲ ﻓﺘﻠﻚ ﹸ‬
‫ﺻﻔﺔ ﹶ‬ ‫ﹼ‬ ‫ﻓﻲ ﺍﻷﺟﺴﺎﻡ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻓﺈﻥ ﹶﺣﻤﻠﺘﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ‬
‫ﻮﺙ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﺣﻤﻠﺘﻪ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻮ￯ ﺑﹺ ﹶﻤ ﹾﻌﻨﹶﻰ ﺃﻧﹼﻪ ﹶﻟﻢ ﻳﻔﻌﻞ ﹸﺛ ﱠﻢ ﻓﻌﻞ ﹶﻓ ﹸﻴ ﹶﺴ ﱠﻤﻰ ﺫﻟﻚ ﹰ‬
‫ﻧﺰﻭﻻ‬ ‫ﺍﻟﻤ ﹾﺒ ﹸﻌ ﹺ‬
‫ﹶ‬
‫ﻋﺮﺑﻴﺔ ﺻﺤﻴﺤﺔ«‪ .‬ﺍﻧﺘﻬﻰ‬ ‫ﹴ‬
‫ﻣﺮﺗﺒﺔ ﻓﻬﻲ ﹼ‬ ‫ﹴ‬
‫ﻣﺮﺗﺒﺔ ﺇﻟﻰ‬ ‫ﻋﻦ‬

‫ﺍﻟﻤ ﹾﻌﻨﹶﻰ‪ :‬ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﺃﻣﺮﻩ ﺃﻭ ﹶ‬

‫ﺍﻟﻤ ﹶﻠ ﹸﻚ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﺇ ﹼﻣﺎ‪ :‬ﺑﺄﻧﹼﻪ‬ ‫ﺗﺄﻭﻟﻪ ﺑﻮﺟﻬﻴﻦ‪ ،‬ﺇ ﹼﻣﺎ ﹼ‬
‫ﺑﺄﻥ ﹶ‬ ‫ﻭﺍﻟﺤﺎﺻﻞ ﺃﻧﹼﻪ ﹼ‬
‫ﻠﻄﻒ ﺑﺎﻟﺪﹼ ﺍﻋﻴﻦ ﻭﺍﻹﺟﺎﺑﺔ ﻟﻬﻢ ﻭﻧﺤﻮﻩ‪.‬‬ ‫ﺍﺳﺘﻌﺎﺭﻩ ﺑﹺ ﹶﻤ ﹾﻌﻨﹶﻰ ﺍﻟ ﹼﺘ ﹼ‬

‫ﺑﻌﺾ ﺍﻟﻤﺸﺎﻳﺦ ﺿﺒﻄﻪ ﺑﻀﻢ ﺃﻭﻟﻪ ﻋﻠﻰ ﺣﺬﻑ‬ ‫ﹶ‬ ‫ﻭﻗﺪ ﺣﻜﻰ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﻓﻮﺭﻙ‪ ،‬ﹼ‬
‫ﺃﻥ‬
‫ﻳﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﻏﺮ‪ ،‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﺃﺑﻲ‬ ‫ﺍﻟﻤﻔﻌﻮﻝ؛ ﺃﻱ‪ :‬ﹸﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﹶﻣ ﹶﻠ ﹰﻜﺎ‪ ،‬ﹶﻭ ﹸﻳ ﹶﻘ ﱢﻮ ﹺ‬
‫ﻮﻝ‪ :‬ﻫﹶ ﹾﻞ ﹺﻣ ﹾﻦ ﹶﺩ ﹴ‬
‫ﺍﻉ‬ ‫ﺍﷲ ﹸﻳ ﹾﻤ ﹺﻬ ﹸﻞ ﹶﺣ ﱠﺘﻰ ﹶﻳ ﹾﻤ ﹺﻀ ﹶﻲ ﹶﺷ ﹾﻄ ﹸﺮ ﺍﻟ ﱠﻠ ﹾﻴﻞﹺ ﹸﺛ ﱠﻢ ﹶﻳ ﹾﺄ ﹸﻣ ﹸﺮ ﹸﻣﻨ ﹺ‬
‫ﹶﺎﺩ ﹰﻳﺎ‪ ،‬ﹶﻳ ﹸﻘ ﹸ‬ ‫ﺳﻌﻴﺪ‪ ،‬ﺑﻠﻔﻆ‪» :‬ﺇﹺﻥﱠ ﹶ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ﹶﺒﺮ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﻟﹺﻤﺎ ﻓﻲ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﻭﺍﻷﺳﺎﻧﻴﺪ )‪.(١٤٣/٧‬‬ ‫)‪(١‬‬
‫ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(١٠٥/٨‬‬ ‫)‪(٢‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٣٢‬‬

‫ﹶﺎﺩﻱ ﹸﻣﻨ ﹴ‬
‫ﹶﺎﺩ‪ :‬ﻫﹶ ﹾﻞ ﹺﻣ ﹾﻦ ﹶﺩ ﹴ‬
‫ﺍﻉ‬ ‫ﺎﺏ ﹶﻟﻪﹸ؟« ﺍﻟﺤﺪﻳﺚ)‪ .(١‬ﻭﻓﻲ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ‪ » :‬ﹸﻳﻨ ﹺ‬ ‫ﹶﻓ ﹸﻴ ﹾﺴﺘ ﹶﹶﺠ ﹶ‬
‫ﺎﺏ ﹶﻟﻪﹸ« ﺍﻟﺤﺪﻳﺚ)‪ .(٢‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ‪ :‬ﻭﺑﻬﺬﺍ ﻳﺮﺗﻔﻊ ﺍﻹﺷﻜﺎﻝ«)‪.(٣‬‬
‫ﹸﻳ ﹾﺴﺘ ﹶﹶﺠ ﹸ‬

‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﹼ ﻧﻴﺎ – ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺃﺑﻲ ﺳﻌﻴﺪ ﻭﺍﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ – ﻫﻮ ﹶﻣ ﹶﻠ ﹲﻚ ﻣﻦ‬
‫ﻓﺎﻟ ﹼﻨﺎﺯﻝ ﺇﻟﻰ ﹼ‬
‫ﺍﻟﻤﻼﺋﻜﺔ ﻳﺄﻣﺮﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺬﻟﻚ)‪ ،(٤‬ﻭﻳﺼﺢ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻻﺕ ﺍﻟﻌﺮﺏ ﻭﻟﻐﺘﻬﻢ ﺃﻥ ﹸﻳﻨﺴﺐ ﺍﻟﻔﻌﻞ‬

‫ﺍﻟﺤﻖ ﺍﻷﺷﺒﻴﻠﻲ‬
‫ﺻﺤﺤﻪ ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﹼ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺳﻨﻨﻪ )‪ .(١٢٦/٦‬ﻭﺍﻟﺤﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﹼ‬
‫ﻓﻲ »ﺍﻷﺣﻜﺎﻡ ﺍﻟﻜﺒﺮ￯« )‪ ،(٣٦٨/٢‬ﻭﻗﺎﻝ ﺍﺑ ﹸﻦ ﺍﻟﻘﻴﻢ ﻓﻲ »ﺗﻬﺬﻳﺐ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ﻭﺇﻳﻀﺎﺡ ﻋﻠﻠﻪ‬
‫ﻭﻣﺸﻜﻼﺗﻪ« ‪ -‬ﻣﻄﺒﻮﻉ ﻣﻊ ﻛﺘﺎﺏ »ﻋﻮﻥ ﺍﻟﻤﻌﺒﻮﺩ ﺷﺮﺡ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ« ﻟﻠﻌﻈﻴﻢ ﺁﺑﺎﺩﻱ – )‪(٤٦/١٣‬‬
‫ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ﻓﻲ ﺗﺤﻘﻴﻖ »ﻣﺴﻨﺪ‬ ‫ﹼ‬ ‫ﻋﻦ ﺳﻨﺪﻩ‪» :‬ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺛﻘﺎﺕ ﻛﻠﻬﻢ«‪.‬‬
‫ﺃﺣﻤﺪ« )‪ .(٢٠٨/٢٦‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﻓﻲ »ﺍﻻﺳﺘﺬﻛﺎﺭ« )‪ (٥٢٧/٢‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪» :‬ﻭﻗﺪ ﺭﻭ￯‬
‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱠﺒﹺ ﱢﻲ‪ ‬ﹶﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ«‪ .‬ﻭﺍﻟﺤﺪﻳﺚ ﻗﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻤﻔﺴﺮ ﺍﻟﻘﺮﻃﺒﻲ ﻓﻲ‬
‫ﺗﻔﺴﻴﺮﻩ )‪» :(٣٩/٤‬ﺻﺤﺤﻪ ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺤﻖ‪ ،‬ﻭﻫﻮ ﻳﺮﻓﻊ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﻭﻳﻮﺿﺢ ﻛﻞ ﺍﺣﺘﻤﺎﻝ‪ ،‬ﹼ‬
‫ﻭﺃﻥ‬
‫ﺍﻷﻭﻝ – ﺃﻱ ﺣﺪﻳﺚ‪» :‬ﻳﻨﺰﻝ ﺭﺑﻨﺎ« – ﹺﻣﻦ ﺑﺎﺏ ﺣﺬﻑ ﺍﻟﻤﻀﺎﻑ؛ ﺃﻱ‪ ) :‬ﹶﻳ ﹺﻨﺰ ﹸﻝ ﹶﻣ ﹶﻠ ﹸ‬
‫ﻚ ﹶﺭ ﱢﺑﻨﹶﺎ ﻓﻴﻘﻮﻝ‪.(...‬‬
‫ﺑﻀﻢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﻳﺒ ﱢﻴﻦ ﻣﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﺑﺎﷲ ﺗﻮﻓﻴﻘﻨﺎ«‪ .‬ﹸﺛ ﱠﻢ ﹺﺯ ﹾﺩ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﻹﻣﺎﻡ ﻋﺒﺪ‬ ‫ﻭﻗﺪ ﹸﺭ ﹺﻭ ﹶﻱ‪ » :‬ﹸﻳﻨ ﹺﹾﺰ ﹸﻝ« ﱢ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻛﻤﺎ ﻫﻲ ﻗﺎﻋﺪﺗﻪ ﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺣﺴﻦ ﺃﻭ ﺻﺤﻴﺢ ﻋﻨﺪ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﹰ‬ ‫ﹶ‬ ‫ﺍﻟﺤﻖ ﺍﻷﺷﺒﻴﻠﻲ‪ ،‬ﹼ‬
‫ﺃﻥ‬
‫ﺻﺤﻴﺤﺎ ﺃﻭ ﺣﺴﻨﹰﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫ﹰ‬ ‫ﹸ‬
‫ﻳﻜﻮﻥ‬ ‫»ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« ﺇﺫﺍ ﺳﻜﺖ ﻋﻦ ﺍﻟﺤﺪﻳﺚ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« ﻓﺈﻧﹼﻪ‬
‫ﻓﺴﺮﺗﻪ‬ ‫ﺍﻟﺴﻨﱠﺔ ﹸﻳ ﹶﻔ ﱢﺴ ﹸﺮ ﹸ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺑﻌﻀﺎ‪ .‬ﻭﺧﻴﺮ ﻣﺎ ﹼ‬ ‫ﺑﻌﻀﻬﺎ ﹰ‬ ‫ﹸﺗ ﹶﺒ ﱢﻴ ﹸﻦ ﺍﻟﻤﺮﺍ ﹶﺩ ﻣﻦ ﺍﻟﻨﺰﻭﻝ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺣﺪﻳﺚ »ﻳﻨﺰﻝ ﺭﺑﻨﺎ« ﺇﺫ ﱡ‬
‫ﹺ‬
‫ﺻﺎﺋﺪ‪.‬‬ ‫ﹺ‬
‫ﺑﺎﻟﻮﺍﺭﺩ‪ ،‬ﻛﺎﻟﺪﹼ ﹼﺥ ﺑﺎﻟﺪﹼ ﹼﺧ ﹺ‬
‫ﺎﻥ ﻻﺑﻦ‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٢٢/٤‬ﺭﻗﻢ‪ .(١٦٣٢٣/‬ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪» :‬ﺣﺪﻳﺚ‬
‫ﺻﺤﻴﺢ ﻟﻐﻴﺮﻩ‪ ،«...‬ﻭﺍﻟﺒﺰﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٣٠٨/٦‬ﺭﻗﻢ‪ ،(٢٣٢٠/‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ ﻓﻲ‬
‫»ﺍﻟﺴﻨﱠﺔ« )‪) (٣٥٣/١‬ﺭﻗﻢ‪ (٥٢٠/‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺼﻤﻴﻌﻲ ﻭﻟﻢ ﺃﺟﺪﻩ ﻓﻲ »ﻇﻼﻝ ﺍﻟﺠﻨﺔ«‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ‬ ‫ﱡ‬
‫ﻓﻲ ﺍﻟﻜﺒﻴﺮ )‪) (٥٩/٩‬ﺭﻗﻢ‪ (٨٣٩١/‬ﻭﻓﻲ ﺍﻷﻭﺳﻂ )‪) (١٥٤/٣‬ﺭﻗﻢ‪ (٢٧٦٩/‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ‬
‫ﺎﺀ ﻧﹺ ﹾﺼ ﹶ‬
‫ﻒ ﺍﻟ ﱠﻠ ﹾﻴ ﹺﻞ‬ ‫ﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ‪ ،‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻠﻔﻆ‪ » :‬ﹸﺗ ﹾﻔﺘﹶﺢ ﹶﺃﺑﻮﺍﺏ ﺍﻟﺴﻤ ﹺ‬
‫ﹸ ﹾﹶ ﹸ ﱠ ﹶ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻭﺏ ﻓ ﹸﻴﻔ ﱠﺮ ﹶﺝ ﹶﻋﻨﹾ ﹸﻪ؟ ﻓﻼ‬ ‫ﺎﺏ ﹶﻟ ﹸﻪ؟ ﹶﻫ ﹾﻞ ﹺﻣ ﹾﻦ ﹶﺳﺎﺋﹺ ﹴﻞ ﹶﻓ ﹸﻴ ﹾﻌ ﹶﻄﻰ؟ ﹶﻫ ﹾﻞ ﹺﻣ ﹾﻦ ﹶﻣﻜ ﹸﹾﺮ ﹴ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﹶﻓ ﹸﻴﻨﹶﺎﺩﻱ ﹸﻣﻨﹶﺎﺩ‪ :‬ﹶﻫ ﹾﻞ ﻣ ﹾﻦ ﹶﺩﺍ ﹴﻉ ﹶﻓ ﹸﻴ ﹾﺴﺘ ﹶﹶﺠ ﹶ‬
‫ﷲ ﹶﻟ ﹸﻪ ﺇﹺ ﹼﻻ ﺯﹶﺍﻧﹺ ﹶﻴ ﹲﺔ ﺗ ﹾﹶﺴ ﹶﻌﻰ ﺑﹺ ﹶﻔ ﹾﺮ ﹺﺟ ﹶﻬﺎ ﹶﺃ ﹾﻭ ﹶﻋ ﱠﺸ ﹲﺎﺭ«‪ .‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻬﻴﺜﻤﻲ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﹶﻳ ﹾﺒ ﹶﻘﻰ ﹸﻣ ﹾﺴﻠ ﹲﻢ ﹶﻳﺪﹾ ﹸﻋﻮ ﺑﹺﺪﹶ ﹾﻋ ﹶﻮﺓ ﺇﹺ ﱠﻻ ﹾﺍﺳﺘ ﹶﹶﺠ ﹶ‬
‫ﺎﺏ ﺍ ﹸ‬
‫ﻓﻲ ﺍﻟﻤﺠﻤﻊ )‪» :(١٥٣/١٠‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ«‪ .‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ‬
‫»ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ« )‪) (٦٢/٣‬ﺭﻗﻢ‪.(١٠٧٣/‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ ﹼ‬
‫)‪ (٣‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٠/٣‬‬
‫ﹴ‬ ‫ﹺ‬
‫)‪ (٤‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻤﻨﺎﻭﻱ ﻓﻲ »ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ« )‪ )» :(٣٤٠/٣‬ﹶﻓ ﹸﻴﻨﹶﺎﺩﻱ ﹸﻣﻨﹶﺎﺩ( ﺃﻱ ﻣﻦ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﺑﺄﻣﺮ‬
‫ﺍﷲ«‪.‬‬
‫‪١٣٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﺍﻟﻌﺮﺏ ﹰ‬
‫ﻣﺜﻼ‪ :‬ﻓﺘﺢ ﺍﻟﺨﻠﻴﻔﺔ ﺑﻼﺩ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻧﺎﺩ￯ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟ ﹼﻨﺎﺱ ﺇﻟﻰ‬ ‫ﹸ‬ ‫ﹸ‬
‫ﻓﺘﻘﻮﻝ‬ ‫ﺇﻟﻰ ﺍﻵﻣﺮ ﺑﻪ‪،‬‬
‫ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻣﻊ ﺃﻧﹼﻪ ﻟﻢ ﹸﻳﻔﺎﺭﻕ ﻣﻜﺎﻧﻪ ﻭﻻ ﻧﺎﺩﺍﻫﻢ ﺑﻞ ﺍ ﹼﻟﺬﻱ ﻓﺘﺢ ﺍﻟﺒﻼﺩ ﻫﻢ ﺍﻟﺠﻴﺶ ﻭﺍ ﹼﻟﺬﻱ ﻧﺎﺩ￯‬
‫ﻫﻢ ﺭﺳﻠﻪ‪.‬‬

‫• ﺗﺄﻭﻳﻞ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﻀﺮ ﺑﻦ ﹸﺷ ﹶﻤ ﹾﻴﻞ )ﺕ‪٢٠٣/‬ﻫـ(‪:‬‬

‫ﺍﻟﺴﺘﺔ‪ ،‬ﺭﻭ￯ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻋﻦ ﺍﻟﻨﻀﺮ ﺑﻦ ﹸﺷﻤﻴﻞ‪ ،‬ﺃﻧﹼﻪ‬ ‫ﻭﻫﻮ ﻣﻦ ﺭﺟﺎﻝ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﹼ‬
‫ﺍﻟﺠ ﱠﺒ ﹸﺎﺭ ﹺﻓ ﹶﻴﻬﺎ ﹶﻗ ﹶﺪ ﹶﻣﻪﹸ«)‪» :(١‬ﺃﻱ ﹶﻣ ﹾﻦ ﹶﺳ ﹶﺒﻖﹶ ﻓﻲ ﻋﻠﻤﻪ ﺃﻧﹼﻪ‬
‫»ﺣ ﱠﺘﻰ ﹶﻳ ﹶﻀ ﹶﻊ ﹶ‬
‫ﻗﺎﻝ ﻓﻲ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ :‬ﹶ‬
‫ﹺﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ«)‪.(٢‬‬

‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺮﺍﺯﻱ )ﺕ‪٢٢١/‬ﻫـ(‪:‬‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ )‪ (...‬ﻛﺎﻥ ﻣﻦ‬
‫ﺍﻟﺴﻨ ﱡﱢﻲ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺃﺣﺪ ﺃﺋﻤﺔ ﱡ‬ ‫ﻗﺎﻝ ﹼ‬
‫ﺍﻟﺬﻫﺒﻲ ﻓﻲ ﺗﺮﺟﻤﺘﻪ‪» :‬ﻫﻮ ﺍﻟﺮﺍﺯﻱ ﱡ‬
‫ﺑﺤﻮﺭ ﺍﻟﻌﻠﻢ«‪.‬‬

‫ﺳﻤﻌﺖ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﻪ ﺍﻟﺮﺍﺯﻱ ﻳﻘﻮﻝ‪:‬‬

‫ﹸ‬ ‫ﺍﻟﺨﺮﺍﺯ‪:‬‬
‫ﱠ‬ ‫ﹸﺛ ﱠﻢ ﻗﺎﻝ‪» :‬ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺧﻠﻒ‬
‫»ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻏﻴﺮ ﻣﺨﻠﻮﻕ«‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﺃﻟﻴﺲ ﺍﷲ ﻳﻘﻮﻝ‪-,+*)﴿ :‬‬
‫ﻗﻠﺖ ]ﺃﻱ‬ ‫»ﻣ ﹾﺤﺪﹶ ﹲﺙ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻨﺪ ﺍﷲ ﺑﹺ ﹸﻤ ﹾﺤﺪﹶ ﹴ‬
‫ﺙ«‪ .‬ﹸ‬ ‫‪] ﴾/.‬ﺍﻷﻧﺒﻴﺎﺀ‪[٢/‬؟ ﻓﻘﺎﻝ‪ :‬ﹸ‬
‫ﺍﻟﺬﻫﺒﻲ ﹸﻣ ﹶﻔ ﱢﺴ ﹰﺮﺍ[‪ :‬ﻷﻧﹼﻪ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﻭﻋﻠﻢ ﺍﷲ ﻻ ﹸﻳﻮﺻﻒ ﺑﺎﻟﺤﺪﻭﺙ«)‪.(٣‬‬

‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ‪٢٤١/‬ﻫـ(‪:‬‬

‫ﺃ‪ -‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﻴﺮ )ﺕ‪٧٧٤/‬ﻫـ( ﹰ‬
‫ﻧﺎﻗﻼ ﻋﻦ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻣﻨﺎﻗﺐ‬

‫)‪ (١‬ﹼﺃﻭﻝ ﺑﻌﺾ ﺍﻟﺤﻔﺎﻅ ﻟﻔﻆ )ﺍﻟﻘﺪﻡ( ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺑﺄﻧﹼﻪ‪ » :‬ﹶﻣ ﹾﻦ ﹶﺳ ﹶﺒ ﹶﻖ ﻓﻲ ﻋﻠﻤﻪ ﺃﻧﹼﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ«‪ ،‬ﻭﻋﺪﹼ‬
‫ﻣﺮ ﻓﻲ ﺍﻟﻤﺒﺤﺚ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﻛﻼﻡ ﺍﻹﻣﺎﻡ‬ ‫ﻭﻋﻘﻼ‪ ،‬ﻛﻤﺎ ﹼ‬ ‫ﹰ‬ ‫ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﹼ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻃﻞ ﺷﺮﻋﹰﺎ‬
‫ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺟﻤﺎﻋﺔ ﻓﻲ »ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ« )ﺹ‪ ،(١٦٢/‬ﻭﻗﺪ ﻧﻘﻠﻨﺎﻩ ﺑﺤﺮﻭﻓﻪ )ﺹ‪(٨٩- ٨٨/‬‬
‫ﻓﺎﻧﻈﺮﻩ ﻓﺈﻧﹼﻪ ﻣﻬﻢ ﺟﺪﺍ‪.‬‬
‫ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ )‪) (١٩٠/٢‬ﺭﻗﻢ‪.(٧٥٥/‬‬ ‫)‪(٢‬‬
‫)‪ (٣‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٤٤٧ – ٤٤٦/١٠‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٣٤‬‬

‫ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ«‪» :‬ﺭﻭ￯ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻋﻦ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻋﻦ ﺃﺑﻰ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺴﻤﺎﻙ‪ ،‬ﻋﻦ ﺣﻨﺒﻞ‪ ،‬ﹼ‬
‫ﺃﻥ‬
‫ﹶﺃ ﹾﺣ ﹶﻤﺪﹶ ﹾﺑ ﹶﻦ ﹶﺣ ﹾﻨ ﹶﺒﻞﹴ ﹶﺗ ﱠ‬
‫ﺄﻭ ﹶﻝ ﹶﻗ ﹾﻮ ﹶﻝ ﺍﷲﹺ ﺗﻌﺎﻟﻰ‪] ﴾¼»﴿ :‬ﺍﻟﻔﺠﺮ‪ ،[٢٢/‬ﺃﻧﹼﻪ‪ :‬ﺟﺎﺀ ﺛﻮﺍﺑﻪ‪ .‬ﹸﺛ ﱠﻢ ﻗﺎﻝ‬
‫ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻻ ﹸﻏﺒﺎﺭ ﻋﻠﻴﻪ«)‪.(١‬‬

‫ﺃﻳﻀﺎ‪» :‬ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﻤﻘﺮﺉ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﺛﻨﺎ‬ ‫ﺏ‪ -‬ﻭﺭﻭ￯ ﺍﻟﺒﻴﻬﻘﻲ ﹰ‬
‫ﺃﺑﻮ ﻋﻮﺍﻧﺔ‪ ،‬ﺛﻨﺎ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻤﻴﻤﻮﻧﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺧﺮﺝ ﺇﹺ ﹶﻟ ﱠﻲ ﻳﻮﻣﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﹶ‬
‫ﻭﺑﺄﻱ ﺷﻲﺀ ﻛﺎﻧﻮﺍ ﹶﻳ ﹾﺤﺘ ﱡﹶﺠ ﹶ‬
‫ﻮﻥ‬ ‫ﻛﻨﺖ ﻓﻴﻪ ﻣﻊ ﺍﻟﻘﻮﻡ ﹼ‬ ‫ﺍﺩﺧﻞ ﻓﺪﺧﻠﺖ ﹶﻣ ﹾﻨ ﹺﺰ ﹶﻟ ﹸﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃ ﹾﺧﺒﹺ ﹾﺮﻧﹺﻲ ﹼ‬
‫ﻋﻤﺎ ﹶ‬
‫ﺍﺣﺘﺠﻮﺍ ﺑﻘﻮﻟﻪ‪+*)﴿ :‬‬ ‫ﹼ‬ ‫ﹺ‬
‫ﺍﻟﻘﺮﺁﻥ ﻳﺘﺄﻭﻟﻮﻧﻬﺎ ﻭﻳﻔﺴﺮﻭﻧﻬﺎ‪ ،‬ﻫﻢ‬ ‫ﻋﻠﻴﻚ؟ ﻗﺎﻝ‪ :‬ﺑﺄﺷﻴﺎ ﹶﺀ ﹺﻣ ﹶﻦ‬
‫ﹶ‬
‫ﻳﻜﻮﻥ ﹶﺗ ﹾﻨ ﹺﺰﻳ ﹸﻠ ﹸﻪ ﺇﻟﻴﻨﺎ ﻫﻮ‬
‫ﹶ‬ ‫ﻗﻠﺖ‪ :‬ﻗﺪ ﹸﻳ ﹾﺤﺘ ﹶﹶﻤ ﹸﻞ ﺃﻥ‬
‫‪] ﴾/.-,‬ﺍﻷﻧﺒﻴﺎﺀ‪ .[٢/‬ﻗﺎﻝ‪ :‬ﹸ‬
‫ﺍﻟـﻤ ﹾﺤﺪﹶ ﺙ«)‪.(٢‬‬ ‫ﺍﻟـﻤ ﹾﺤﺪﹶ ﺙ ﹶﻻ ﱢ‬
‫ﺍﻟﺬ ﹾﻛﺮ ﻧﻔﺴﻪ ﻫﻮ ﹸ‬ ‫ﹸ‬
‫ﻮﻕ ﺣﻴﺚ ﹶﻋ ﱠﺒ ﹶﺮ ﻋﻦ ﱢ‬
‫ﺍﻟﺬ ﹾﻛ ﹺﺮ‬ ‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﹶﻣ ﹾﺨ ﹸﻠ ﹲ‬
‫ﺃﻥ ﻇﺎﻫﺮ ﺍﻟ ﹼﻠﻔﻆ ﻓﻲ ﺍﻵﻳﺔ ﹸﻳﻔﻴﺪ ﹼ‬
‫ﻭﻭﺟﻪ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻫﻨﺎ‪ ،‬ﹼ‬
‫ﻭﺍﺿﺢ ﻣﻨﻪ‪.‬‬‫ﹲ‬ ‫ﹲ‬
‫ﺗﺄﻭﻳﻞ‬ ‫ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟ ﹼﻠﻔﻆ ﻋﻦ ﹼ‬‫ﹸ‬ ‫ﺑﺄﻧﹼﻪ ﹸﻣ ﹾﺤﺪﹶ ﺙ)‪ ،(٣‬ﹶﻓ ﹶﺼ ﹶﺮ ﹶﻑ‬
‫ﺭﺟﻞ ﻷﺑﹺﻲ ﹺ‬
‫ﻋﺒﺪ‬ ‫ﻗﺎﻝ ﹲ‬ ‫ﺍﻟﻤ ﹾﻴ ﹸﻤﻮﻧﹺﻲ‪ ،‬ﹶ‬ ‫ﻚ ﹶ‬ ‫ﺍﻟﻤ ﹶﻠ ﹺ‬
‫ﺍﻟﺤ ﹶﺴ ﹺﻦ ﹶﻋ ﹾﺒﺪﹸ ﹶ‬ ‫ﺎﻝ ﹶﺃ ﹸﺑﻮ ﹶ‬‫ﺍﻟﺬﻫﺒﻲ‪ » :‬ﹶﻗ ﹶ‬
‫ﺕ‪ -‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﹼ‬
‫ﻒ ﺍﻟ ﹶﺒ ﱠﺰﺍ ﹺﺭ ﹶﺃ ﹺﻋ ﹸﻈ ﹸﻪ‪ ،‬ﹶﺑ ﹶﻠ ﹶﻐﻨﹺﻲ ﺃﻧﹼﻪ ﹶﺣﺪﱠ ﹶﺙ ﺑﹺ ﹶﺤ ﹺﺪ ﹴ‬
‫ﻳﺚ ﻋﻦ‬ ‫ﺫﻫﺒﺖ ﺇﻟﻰ ﹶﺧ ﹶﻠ ﹺ‬‫ﹸ‬ ‫ﺍﷲﹺ – ﻳﻌﻨﹺﻲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ –‬

‫)‪ (١‬ﺍﺑﻦ ﻛﺜﻴﺮ‪ ،‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(٣٢٧/١٠‬‬

‫)‪ (٢‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ )‪) (٥٧٢/١‬ﺭﻗﻢ‪ .(٤٩٩/‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻧﻘ ﹰ‬
‫ﻼ‬
‫ﻋﻦ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ« )‪.(٤٥٤/١٣‬‬
‫)‪ (٣‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ ﺍﻋﺘﻤﺎ ﹰﺩﺍ ﻣﻨﻬﻢ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻵﻳﺔ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻤﺤﺎﺳﻦ ﺍﻟﻘﺎﻭﻗﺠﻲ ﺍﻟﺤﻨﻔﻲ )ﺕ‪١٣٠٥/‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻻﻋﺘﻤﺎﺩ‬
‫ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ« )ﺹ‪» :(٩/‬ﻓﺈﺫﺍ ﻗﺎﻝ ﻟﻚ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻛﻼ ﹸﻡ ﺍﷲ ﻭﻫﻮ ﻣﻜﺘﻮﺏ ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ‪ ،‬ﻣﻘﺮﻭﺀ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ؟ ﻓﻘﻞ‪ :‬ﻧﻌﻢ‪ ،‬ﻫﻮ ﻓﻲ ﻣﺼﺎﺣﻔﻨﺎ‬ ‫ﺑﺎﻷﻟﺴﻦ‪ ،‬ﻣﺴﻤﻮﻉ ﺑﺎﻵﺫﺍﻥ‪ ،‬ﻭﻫﻮ ﹺﻣﻦ ﹺﺳﻤﺎﺕ ﺍﻟﺤﻮﺍﺩﺙ ﹼ‬
‫ﹶﺨ ﱠﻴ ﹶﻠ ﹴﺔ‪ ،‬ﻣﻘﺮﻭﺀ ﺑﺄﻟﺴﻨﺘﻨﺎ‬ ‫ﹴ‬
‫ﺑﺄﻟﻔﺎﻅ ﹸﻣﺘ ﹶ‬ ‫ﺑﺄﺷﻜﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺻﻮﺭ ﺍﻟﺤﺮﻭﻑ ﺍﻟﺪﹼ ﺍ ﹼﻟﺔ ﻋﻠﻴﻪ‪ ،‬ﻣﺤﻔﻮﻅ ﻓﻲ ﻗﻠﻮﺑﻨﺎ‬
‫ﹸ‬
‫ﺍﻟﻠﻔﻆ‬ ‫ﺑﺤﺮﻭﻓﻪ ﺍﻟﻤﻠﻔﻮﻇﺔ‪ ،‬ﻣﺴﻤﻮﻉ ﺑﺂﺫﺍﻧﻨﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻟﻴﺲ ﹶﺣﺎﻻ ﻓﻴﻬﺎ )‪ .(...‬ﻭﺇﺫﺍ ﹸﺃ ﹺﺭﻳﺪﹶ ﺑﻜﻼﻡ ﺍﷲ‬
‫ﹸ‬
‫ﺟﺒﺮﻳﻞ ﹸﻣ ﹶﺤ ﱠﻤﺪﹰ ﺍ‬ ‫ﻭﺃﺻﻮﺍﺕ‪ ،‬ﹶﻋ ﱠﻠ ﹶﻤ ﹶﻬﺎ‬
‫ﹲ‬ ‫ﺣﺮﻭﻑ‬
‫ﹲ‬ ‫ﺍﻟﻤﻨﹾﺰﹶ ﹸ ﹺﻝ ﻋﻠﻰ ﺳ ﹼﻴﺪﻧﺎ ﹸﻣ ﹶﺤ ﱠﻤ ﹴﺪ‪ ،‬ﹸﻳﺮﺍﺩ ﺑﻪ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﹸ‬
‫ﻭﻫﻮ – ﺃﻱ ﺟﺒﺮﻳﻞ – ﺗﻠ ﹼﻘﺎﻫﺎ ﻣﻦ ﺍﻟ ﹼﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﺑﺄﻣﺮ ﺍﷲ ﻭﻟﻴﺲ ﻣﻦ ﺗﺄﻟﻴﻔﻪ‪ ،‬ﻟﻜﻦ ﻳﺠﻮﺯ ﺍﻟﻘﻮﻝ ﹼ‬
‫ﺑﺄﻥ‬
‫ﹲ‬
‫ﻣﺨﻠﻮﻕ«‪.‬‬ ‫ﺙ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺑﻤﻌﻨﻰ ﺍﻟﻠﻔﻆ ﺍﻟﻤﻨﹾﺰﹶ ﹺﻝ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﺘﹼﻌﻠﻴﻢ‪ :‬ﺇﻧﹼﻪ ﺣ ﹺ‬
‫ﺎﺩ ﹲ‬ ‫ﹶ‬ ‫ﹸ‬
‫‪١٣٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﷲ ﹶﺷ ﹾﻴﺌﹰﺎ ﹶﺃ ﹾﻋ ﹶﻈ ﹶﻢ« ﻭﺫﻛﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺍﻷﺣﻮﺹ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ]ﺑﻦ ﻣﺴﻌﻮﺩ[‪ ،‬ﻗﺎﻝ‪ » :‬ﹶﻣﺎ ﹶﺧ ﹶﻠ ﹶﻖ ﺍ ﹸ‬
‫ﺍﻟﻤ ﹾﺤﻨ ﹺﹶﺔ – ﹶﻭ ﹶ‬
‫ﺍﻟﻤ ﹾﺘ ﹸﻦ‪:‬‬ ‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻣﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﹸﻳ ﹶﺤﺪﱢ ﹶﺙ ﺑﻬﺬﺍ ﻓﻲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ – ﹸﻳﺮﻳﺪ ﺃ ﱠﻳ ﹶﺎﻡ ﹶ‬
‫ﺍﻟﻜ ﹾﺮ ﹺﺳ ﱢﻲ« ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﹶﻟ ﱠ‬
‫ـﻤﺎ‬ ‫)‪(١‬‬ ‫ﺽ ﹶﺃ ﹾﻋ ﹶﻈ ﹶﻢ ﹺﻣ ﹾﻦ ﺁ ﹶﻳ ﹺﺔ ﹸ‬
‫ﺎﺀ ﹶﻭ ﹶﻻ ﹶﺃ ﹾﺭ ﹴ‬
‫ﷲ ﹺﻣ ﹾﻦ ﹶﺳ ﹶﻤ ﹴ‬
‫» ﹶﻣﺎ ﹶﺧ ﹶﻠ ﹶﻖ ﺍ ﹸ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪،‬‬ ‫ﻣﻘﺼﻮﺩ ﺑﻪ ﻫﺎ ﻫﻨﺎ ﹼ‬ ‫ﹲ‬ ‫ﹶﺃ ﹾﻭ ﹶﺭ ﹸﺩﻭﺍ ﻋﻠﻴﻪ ﻫﺬﺍ ﻳﻮﻡ ﹺ‬
‫ﺍﻟﻤ ﹾﺤﻨ ﹺﹶﺔ‪ :‬ﺇﹺ ﱠﻥ ﹶ‬
‫ﺍﻟﺨ ﹾﻠﻖﹶ‬
‫ﻻ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ«)‪.(٢‬‬

‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺸﻬﻮﺭ‪:‬‬
‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )ﺕ‪ (٢٥٦/‬ﺻﺎﺣﺐ ﹼ‬
‫ﺃ‪ -‬ﻓﻔﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻨﺪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾jihgf﴿ :‬ﺍﻟﻘﺼﺺ‪:[٨٨/‬‬
‫»ﺇﻻ ﻣﻠﻜﻪ‪ .‬ﻭ ﹸﻳﻘﺎﻝ‪ :‬ﺇﻻ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ ﻭﺟﻪ ﺍﷲ«)‪ .(٣‬ﺃﻱ ﻣﺮﺿﺎﺓ ﺍﷲ‪.‬‬

‫ﺃﻳﻀﺎ‪ :‬ﹶﻋ ﹾﻦ ﹶﺃﺑﹺﻲ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ‪ ،‬ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺟﻼ ﹶﺃ ﹶﺗﻰ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳ ﹼﻠﻢ‬ ‫ﺏ‪ -‬ﻭﻓﻴﻪ ﹰ‬
‫ﻮﻝ ﺍﷲﹺ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳ ﹼﻠﻢ‪:‬‬ ‫ﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬ ‫ﹶﻓ ﹶﺒ ﹶﻌ ﹶﺚ ﺇﹺ ﹶﻟﻰ ﻧﹺ ﹶﺴﺎﺋﹺ ﹺﻪ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ﹶﻦ‪ :‬ﹶﻣﺎ ﹶﻣ ﹶﻌﻨﹶﺎ ﺇﹺ ﱠﻻ ﹶ‬
‫ﺍﻟﻤ ﹸﺎﺀ‪ ،‬ﹶﻓ ﹶﻘ ﹶ‬
‫ﺍﻷﻧ ﹶﹾﺼﺎ ﹺﺭ‪ :‬ﹶﺃ ﹶﻧﺎ‪ ،‬ﹶﻓﺎﻧ ﹶﹾﻄ ﹶﻠﻖﹶ ﺑﹺ ﹺﻪ ﺇﹺ ﹶﻟﻰ ﺍ ﹾﻣ ﹶﺮ ﹶﺃﺗﹺ ﹺﻪ‪،‬‬ ‫ﺎﻝ ﹶﺭ ﹸﺟ ﹲﻞ ﹺﻣ ﹶﻦ ﹶ‬ ‫ﻴﻒ – ﻫﹶ ﹶﺬﺍ؟«‪ .‬ﹶﻓ ﹶﻘ ﹶ‬ ‫» ﹶﻣ ﹾﻦ ﹶﻳ ﹸﻀ ﱡﻢ – ﹶﺃ ﹾﻭ‪ :‬ﹸﻳ ﹺﻀ ﹸ‬
‫ﻮﺕ‬ ‫ﻮﻝ ﺍﷲﹺ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳ ﹼﻠﻢ‪ ،‬ﹶﻓ ﹶﻘﺎ ﹶﻟ ﹾﺖ‪ :‬ﹶﻣﺎ ﹺﻋ ﹾﻨﺪﹶ ﹶﻧﺎ ﺇﹺ ﱠﻻ ﹸﻗ ﹸ‬ ‫ﻒ ﹶﺭ ﹸﺳ ﹺ‬ ‫ﺎﻝ‪ :‬ﹶﺃ ﹾﻛ ﹺﺮ ﹺﻣﻲ ﹶﺿ ﹾﻴ ﹶ‬ ‫ﹶﻓ ﹶﻘ ﹶ‬
‫ﻚ ﺇﹺ ﹶﺫﺍ ﹶﺃ ﹶﺭ ﹸﺍﺩﻭﺍ ﹶﻋ ﹶﺸﺎ ﹰﺀ‪،‬‬ ‫ﻚ‪ ،‬ﹶﻭ ﹶﻧ ﱢﻮ ﹺﻣﻲ ﹺﺻ ﹾﺒ ﹶﻴﺎ ﹶﻧ ﹺ‬ ‫ﺍﺟ ﹺ‬ ‫ﻚ‪ ،‬ﹶﻭ ﹶﺃ ﹾﺻﺒﹺ ﹺﺤﻲ ﹺﺳ ﹶﺮ ﹶ‬ ‫ﺎﻝ‪ :‬ﹶﻫ ﱢﻴﺌﹺﻲ ﹶﻃ ﹶﻌﺎ ﹶﻣ ﹺ‬ ‫ﹺﺻ ﹾﺒ ﹶﻴﺎﻧﹺﻲ‪ ،‬ﹶﻓ ﹶﻘ ﹶ‬
‫ﺍﺟ ﹶﻬﺎ‬‫ﺍﺟ ﹶﻬﺎ‪ ،‬ﹶﻭ ﹶﻧ ﱠﻮ ﹶﻣ ﹾﺖ ﹺﺻ ﹾﺒ ﹶﻴﺎ ﹶﻧ ﹶﻬﺎ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻗﺎ ﹶﻣ ﹾﺖ ﹶﻛ ﹶﺄ ﱠﻧ ﹶﻬﺎ ﹸﺗ ﹾﺼ ﹺﻠ ﹸﺢ ﹺﺳ ﹶﺮ ﹶ‬ ‫ﹶﻓ ﹶﻬ ﱠﻴ ﹶﺄ ﹾﺕ ﹶﻃ ﹶﻌﺎ ﹶﻣ ﹶﻬﺎ‪ ،‬ﹶﻭ ﹶﺃ ﹾﺻ ﹶﺒ ﹶﺤ ﹾﺖ ﹺﺳ ﹶﺮ ﹶ‬
‫ﻮﻝ ﺍﷲﹺ ﺻ ﹼﻠﻰ‬ ‫ﹶﻓ ﹶﺄ ﹾﻃ ﹶﻔ ﹶﺄﺗ ﹸﹾﻪ‪ ،‬ﹶﻓ ﹶﺠ ﹶﻌ ﹶﻼ ﹸﻳ ﹺﺮ ﹶﻳﺎﻧﹺ ﹺﻪ ﹶﺃ ﱠﻧ ﹸﻬ ﹶﻤﺎ ﹶﻳ ﹾﺄ ﹸﻛ ﹶﻼ ﹺﻥ‪ ،‬ﹶﻓ ﹶﺒﺎ ﹶﺗﺎ ﹶﻃﺎ ﹺﻭ ﹶﻳ ﹾﻴ ﹺﻦ‪ ،‬ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﺃ ﹾﺻ ﹶﺒ ﹶﺢ ﹶﻏﺪﹶ ﺍ ﺇﹺ ﹶﻟﻰ ﹶﺭ ﹸﺳ ﹺ‬
‫»ﻋ ﹺﺠ ﹶﺐ ﹺﻣ ﹾﻦ ﹶﻓ ﹶﻌﺎﻟﹺ ﹸﻜ ﹶﻤﺎ«‪ .‬ﹶﻓ ﹶﺄ ﹾﻧﺰﹶ ﹶﻝ ﺍﷲﹸ‪:‬‬ ‫ﷲ ﺍﻟ ﱠﻠ ﹾﻴ ﹶﻠ ﹶﺔ« ﹶﺃ ﹾﻭ ﹶ‬
‫»ﺿ ﹺﺤ ﹶﻚ ﺍ ﹸ‬ ‫ﺎﻝ‪ :‬ﹶ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳ ﹼﻠﻢ‪ ،‬ﹶﻓ ﹶﻘ ﹶ‬
‫﴿‪﴾×ÖÕÔÓÒÑÐÏÎÍÌËÊÉ‬‬
‫]ﺍﻟﺤﺸﺮ‪.(٤) [٩/‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (٥٨/٢‬ﺭﻗﻢ‪ ،(٦٣٣/‬ﻭﺫﻛﺮﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ‬
‫)‪) (١٦١/٥‬ﺭﻗﻢ‪ ،(٢٨٨٤/‬ﻭﻋﺰﺍﻩ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻲ »ﺍﻟﺪﺭ ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﺘﹼﻔﺴﻴﺮ ﺑﺎﻟﻤﺄﺛﻮﺭ« )‪(٧/٢‬‬
‫ﻟﺴﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻭﺍﺑﻦ ﺍﻟﻀﺮﻳﺲ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﻣﺤﻤﺪ ﺑﻦ ﻧﺼﺮ‪.‬‬
‫)‪ (٢‬ﺍﻟﺬﻫﺒﻲ‪ ،‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٥٧٨ /١٠‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١١٢/٦‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪) (٣٤/٥‬ﺭﻗﻢ‪.(٣٧٩٨/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٣٦‬‬

‫ﹸ‬
‫»ﻭﻧﺴﺒﺔ‬ ‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ )ﺕ‪٨٥٢/‬ﻫـ( ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪:‬‬
‫ﺍﻟﺮﺿﺎ ﺑﺼﻨﻴﻌﻬﻤﺎ«)‪.(١‬‬ ‫ﹼ‬
‫ﺍﻟﻀﺤﻚ ﻭﺍﻟ ﹼﺘﻌﺠﺐ ﺇﻟﻰ ﺍﷲ ﻣﺠﺎﺯ ﹼﻳﺔ ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﻤﺎ ﹼ‬
‫ﺍﻟﻀﺤﻚ ﺍ ﹼﻟﺬﻱ ﻳﻌﺘﺮﻱ ﺍﻟﺒﺸﺮ ﻋﻨﺪﻣﺎ ﻳﺴﺘﺨﻔﻬﻢ‬ ‫ﹼ‬
‫ﺍﻟﺨﻄﺎﺑﻲ‪ :‬ﹼ‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪» :‬ﻗﺎﻝ‬
‫ﺍﻟﺼﻨﻴﻊ ﺍ ﹼﻟﺬﻱ ﹶﻳﺤﻞ‬
‫ﺍﻟﻔﺮﺡ ﺃﻭ ﺍﻟﻄﺮﺏ ﻏﻴﺮ ﺟﺎﺋﺰ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﻧﹼﻤﺎ ﻫﺬﺍ ﻣﺜﻞ ﺿﺮﺏ ﻟﻬﺬﺍ ﹼ‬
‫ﹶﻣﺤﻞ ﺍﻹﻋﺠﺎﺏ ﻋﻨﺪ ﺍﻟﺒﺸﺮ ﻓﺈﺫﺍ ﺭﺃﻭﻩ ﺃﺿﺤﻜﻬﻢ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺭﺿﺎ ﺍﷲ ﺑﻔﻌﻞ‬
‫ﺃﺣﺪﻫﻤﺎ ﻭﻗﺒﻮﻟﻪ ﻟﻶﺧﺮ ﻭﻣﺠﺎﺯﺍﺗﻬﻤﺎ ﻋﻠﻰ ﺻﻨﻴﻌﻬﻤﺎ ﺑﺎﻟﺠﻨﺔ ﻣﻊ ﺍﺧﺘﻼﻑ ﺣﺎﻟﻴﻬﻤﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ‬
‫ﺍﻟﺮﺣﻤﺔ ﻭﻫﻮ ﻗﺮﻳﺐ ﻭﺗﺄﻭﻳﻠﻪ ﻋﻠﻰ ﻣﻌﻨﻰ‬ ‫ﺗﺄﻭﻝ ﺍﻟﺒﺨﺎﺭﻱ ﹼ‬
‫ﺍﻟﻀﺤﻚ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻋﻠﻰ ﻣﻌﻨﻰ ﹼ‬ ‫ﹼ‬
‫ﺍﻟﺮﺿﺎ ﺃﻗﺮﺏ«)‪.(٢‬‬
‫ﹼ‬
‫ﺕ‪ -‬ﻭﻗﺪ ﹼﺃﻭﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﹶﺃ ﹾﻳ ﹰﻀﺎ ﹶ‬
‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾IH﴿ :‬ﻫﻮﺩ‪،[٥٦/‬‬
‫ﻓﻘﺎﻝ‪» :‬ﺃﻱ ﻓﻲ ﻣﻠﻜﻪ ﻭﺳﻠﻄﺎﻧﻪ«)‪.(٣‬‬

‫»ﺍﻟﺴﻨ ﹺﹶﻦ«‪:‬‬
‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺘﺮﻣﺬﻱ )ﺕ‪٢٧٩/‬ﻫـ( ﺻﺎﺣﺐ ﱡ‬
‫ﺍﻟﻘ ﹾﺮﺁﻥﹸ ﹶﻭ ﹶﺃ ﹾﻫ ﹸﻠ ﹸﻪ ﺍ ﱠﻟ ﹺﺬ ﹶ‬
‫ﻳﻦ ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠﻮﻥﹶ‬ ‫ﺃ‪ -‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺘﺮﻣﺬﻱ ﺑﻌﺪ ﺭﻭﺍﻳﺘﻪ ﺣﺪﻳﺚ‪ » :‬ﹶﻳ ﹾﺄﺗﹺﻲ ﹸ‬
‫ﺁﻝ ﹺﻋ ﹾﻤ ﹶﺮﺍﻥﹶ ‪» :«...‬ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﹼﻪ‬ ‫ﻮﺭ ﹸﺓ ﺍﻟ ﹶﺒ ﹶﻘ ﹶﺮ ﹺﺓ ﹶﻭ ﹸ‬
‫ﺑﹺ ﹺﻪ ﹺﻓﻲ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﺗﻘﹾﺪﹸ ﹸﻣ ﹸﻪ ﹸﺳ ﹶ‬
‫ﺑﻌﺾ ﺃﻫﻞﹺ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻭﻣﺎ ﹸﻳﺸﺒﻪ ﻫﺬﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﻓﺴﺮ ﹸ‬ ‫ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻛﺬﺍ ﹼ‬ ‫ﻲﺀ ﹸ‬ ‫ﹶﻳ ﹺﺠ ﹸ‬
‫ﺛﻮﺍﺏ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ«)‪.(٤‬‬
‫ﺃﻧﹼﻪ ﻳﺠﻲﺀ ﹸ‬

‫ﺃﻳﻀﺎ ﺑﻌﺪ ﺃﻥ ﺭﻭ￯ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻄﻮﻳﻞ ﺍ ﹼﻟﺬﻱ ﻓﻴﻪ ﻟﻔﻈﺔ‪ » :‬ﹶﻓ ﹸﻴ ﹶﻌ ﱢﺮ ﹸﻓ ﹸﻬ ﹾﻢ ﹶﻧ ﹾﻔ ﹶﺴﻪﹸ«‪:‬‬ ‫ﺏ‪ -‬ﻭﻗﺎﻝ ﹰ‬
‫ﻳﺚ‪ » :‬ﹶﻓ ﹸﻴ ﹶﻌ ﱢﺮ ﹸﻓ ﹸﻬ ﹾﻢ ﹶﻧ ﹾﻔ ﹶﺴﻪﹸ« ﹶﻳ ﹾﻌﻨﹺﻲ ﹶﻳﺘ ﹶﹶﺠ ﱠﻠﻰ ﹶﻟ ﹸﻬ ﹾﻢ«)‪.(٥‬‬
‫ﺍﻟﺤ ﹺﺪ ﹺ‬
‫»ﻭ ﹶﻣ ﹾﻌﻨﹶﻰ ﹶﻗ ﹾﻮﻟﹺ ﹺﻪ ﹺﻓﻲ ﹶ‬
‫ﹶ‬

‫)‪ (١‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٢٠/٧‬‬

‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.(٤٠/٦) ،‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪) (٧٣/٦‬ﺭﻗﻢ‪.(٤٦٨٤/‬‬
‫)‪ (٤‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪) (١٦٠/٥‬ﺭﻗﻢ‪.(٢٨٨٣/‬‬
‫)‪ (٥‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪) (٦٩٢/٤‬ﺭﻗﻢ‪.(٢٥٥٧/‬‬
‫‪١٣٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫»ﻭﺇﹺﻥ ﺍ ﹾﻗﺘ ﹶﹶﺮ ﹶﺏ ﺇﹺ ﹶﻟ ﱠﻲ ﹺﺷ ﹾﺒ ﹰﺮﺍ ﺍ ﹾﻗﺘ ﹶﹶﺮ ﹾﺑ ﹸﺖ ﹺﻣ ﹾﻨ ﹸﻪ ﹺﺫ ﹶﺭ ﹰﺍﻋﺎ‪ ،‬ﹶﻭﺇﹺﻥ‬ ‫ﺕ‪ -‬ﻭﻗﺎﻝ ﺑﻌﺪ ﺭﻭﺍﻳﺔ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪ :‬ﹶ‬
‫»ﻭ ﹸﻳ ﹾﺮ ﹶﻭ￯ ﻋﻦ ﺍﻷﻋﻤﺶ ﻓﻲ‬ ‫ﺎﻋﺎ‪ ،‬ﹶﻭﺇﹺﻥﹾ ﹶﺃ ﹶﺗﺎﻧﹺﻲ ﹶﻳ ﹾﻤ ﹺﺸﻲ ﹶﺃ ﹶﺗ ﹾﻴ ﹸﺘ ﹸﻪ ﻫﹶ ﹾﺮ ﹶﻭ ﹶﻟ ﹰﺔ«‪ :‬ﹶ‬
‫ﺍ ﹾﻗﺘ ﹶﹶﺮ ﹶﺏ ﹺﻣﻨﱢﻲ ﹺﺫ ﹶﺭ ﹰﺍﻋﺎ ﺍ ﹾﻗﺘ ﹶﹶﺮ ﹾﺑ ﹸﺖ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹶﺑ ﹰ‬
‫ﺗﻔﺴﻴﺮ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ » ﹶﻣ ﹾﻦ ﹶﺗ ﹶﻘ ﱠﺮ ﹶﺏ ﹺﻣﻨﱢﻲ ﹺﺷ ﹾﺒﺮﺍ ﹶﺗ ﹶﻘ ﱠﺮ ﹾﺑ ﹸﺖ ﹺﻣ ﹾﻨ ﹸﻪ ﹺﺫ ﹶﺭ ﹰﺍﻋﺎ« ﹶﻳ ﹾﻌﻨﹺﻲ‪ :‬ﺑﺎﻟﻤﻐﻔﺮﺓ ﻭﺍﻟﺮﺣﻤﺔ)‪.(١‬‬
‫ﺗﻘﺮﺏ ﺇﹺ ﹶﻟ ﱠﻲ ﺍﻟﻌﺒﺪ‬
‫ﻭﻫﻜﺬﺍ ﹶﻓ ﱠﺴ ﹶﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﹼﻤﺎ ﻣﻌﻨﺎﻩ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﹼ‬
‫ﺃﻣﺮﺕ ﹸﺃ ﹾﺳ ﹺﺮ ﹸﻉ ﺇﻟﻴﻪ ﺑﹺ ﹶﻤﻐﹾ ﹺﻔ ﹶﺮﺗﹺﻲ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤﺘﹺﻲ«)‪.(٢‬‬
‫ﹸ‬ ‫ﺑﻄﺎﻋﺘﹺﻲ ﻭﻣﺎ‬

‫ﺲ ﹸﻣ ﹶﺤ ﱠﻤ ﹴﺪ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ‪ ،‬ﹶﻟ ﹾﻮ ﹶﺃ ﱠﻧ ﹸﻜ ﹾﻢ ﹶﺩ ﱠﻟ ﹾﻴ ﹸﺘ ﹾﻢ‬‫»ﻭﺍ ﱠﻟ ﹺﺬﻱ ﹶﻧ ﹾﻔ ﹸ‬‫ﺃﻳﻀﺎ ﺑﻌﺪ ﺭﻭﺍﻳﺔ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻓﻴﻪ‪ :‬ﹶ‬ ‫ﺙ‪ -‬ﻭﻗﺎﻝ ﹰ‬
‫ﺑﻌﺾ ﺃﻫﻞﹺ ﺍﻟﻌﻠﻢ ﻫﺬﺍ‬ ‫»ﻭ ﹶﻓ ﱠﺴ ﹶﺮ ﹸ‬ ‫ﺍﻟﺴ ﹾﻔ ﹶﻠﻰ ﹶﻟ ﹶﻬ ﹶﺒ ﹶﻂ ﹶﻋ ﹶﻠﻰ ﺍﷲﹺ ﺗﻌﺎﻟﻰ«)‪ :(٣‬ﹶ‬ ‫ﹶﺭ ﹸﺟﻼ ﹶﺑ ﹶﺤﺒﻞﹴ ﺇﹺ ﹶﻟﻰ ﹶ‬
‫ﺍﻷ ﹾﺭ ﹺ‬
‫ﺽ ﱡ‬ ‫ﹾ‬
‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﻫ ﹶﺒ ﹶﻂ ﹶﻋ ﹶﻠﻰ ﹺﻋ ﹾﻠ ﹺﻢ ﺍﷲﹺ ﹶﻭ ﹸﻗﺪﹾ ﹶﺭﺗﹺ ﹺﻪ ﹶﻭ ﹸﺳ ﹾﻠ ﹶﻄﺎﻧﹺ ﹺﻪ«)‪.(٤‬‬
‫ﹶ‬

‫ﺍﻟﺴﺎﺑﻖ ﻭﺍﺗﹼﻬﻤﻮﻩ ﺑﺒﺪﻋﺔ‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺃﻧﻜﺮ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺠﺴﻤﺔ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟ ﹼﺘﺮﻣﺬﻱ ﺗﺄﻭﻳﻠﻪ ﹼ‬
‫ﺍﻟﻤ ﹶﻌ ﱠﻄ ﹶﻠ ﹺﺔ«‪:‬‬ ‫ﺍﻟﻤ ﹾﺮ ﹶﺳ ﹶﻠ ﹸﺔ ﹶﻋ ﹶﻠﻰ ﹶ‬
‫ﺍﻟﺠ ﹾﻬ ﹺﻤ ﱠﻴ ﹺﺔ ﹶﻭ ﹸ‬ ‫»ﺍﻟﺼ ﹶﻮ ﹺ‬
‫ﺍﻋ ﹸﻖ ﹸ‬ ‫ﺍﺑﻦ ﹼﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ﻓﻲ ﻛﺘﺎﺑﻪ ﱠ‬
‫ﺍﻟﺠﻬﻤﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﹸ‬
‫ﺲ ﹶﺗ ﹾﺄ ﹺﻭ ﹶﻳﻼ ﹺ‬
‫ﺕ‬ ‫ﺎﺩ ﹺﻣ ﹾﻦ ﹺﺟ ﹾﻨ ﹺ‬ ‫ﺎﻝ ﹶﺷ ﹾﻴ ﹸﺨﻨﹶﺎ)‪ :(٥‬ﹸﻫ ﹶﻮ ﹶﻇ ﹺ‬
‫ﺎﻫ ﹸﺮ ﺍﻟ ﹶﻔ ﹶﺴ ﹺ‬ ‫»ﻭ ﹶﺃ ﱠﻣﺎ ﹶﺗ ﹾﺄ ﹺﻭ ﹸ‬
‫ﻳﻞ ﺍﻟﺘ ﹾﱢﺮ ﹺﻣ ﹺﺬ ﱢﻱ ﹶﻭ ﹶﻏ ﹾﻴ ﹺﺮ ﹺﻩ ﺑﹺ ﹺ‬
‫ﺎﻟﻌ ﹾﻠ ﹺﻢ‪ ،‬ﹶﻓ ﹶﻘ ﹶ‬ ‫ﹶ‬
‫ﺍﻟﺠ ﹾﻬ ﹺﻤ ﱠﻴ ﹺﺔ«)‪.(٦‬‬‫ﹶ‬

‫ﻧﺺ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﺍ ﹼﺩﻋﻰ ﹼ‬

‫ﺃﻥ ﺍﷲ‬ ‫)‪ (١‬ﻭﺍﻟﻐﺮﻳﺐ ﺍﻟﻌﺠﻴﺐ ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ ﻛﻴﻒ ﺃﺧﺬ ﹼ‬
‫ﺗﻌﺎﻟﻰ ﻳﺄﺗﻲ ﻫﺮﻭﻟ ﹰﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﻛﻤﺎ ﻓﻲ »ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ«‬
‫)‪» :(١٨٤/١‬ﻭﺃﻱ ﻣﺎﻧﻊ ﻳﻤﻨﻊ ﻣﻦ ﺃﻥ ﻧﹸﺆﹾ ﹺﻣ ﹶﻦ ﹼ‬
‫ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺄﺗﻲ ﻫﺮﻭﻟ ﹰﺔ«‪.‬‬
‫)‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪) (٥٨١/٥‬ﺭﻗﻢ‪.(٣٦٠٣/‬‬
‫)‪ (٣‬ﺃﻭﺭﺩﻩ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ »ﺍﻟﻌﻠﻞ ﺍﻟﻤﺘﻨﺎﻫﻴﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﻫﻴﺔ« )‪ ،(١٣/١‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪:‬‬
‫»ﻫﺬﺍ ﺣﺪﻳﺚ ﻻ ﻳﺼﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﻭ)ﺍﻟﺤﺴﻦ( ﻟﻢ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻣﻦ ﺃﻳﻦ‬
‫ﺙ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ؟ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﻋﻨﺪﻧﺎ ﺳﻤﻌﺘﻪ ﻣﻦ ﺭﺟﻞ‪ .‬ﻭﻛﺎﻥ )ﺍﻟﺤﺴﻦ( ﻳﺮﻭﻱ ﻋﻦ‬ ‫ﹸﺤﺪﱢ ﹸ‬
‫ﺗ ﹶ‬
‫ﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﻭﻗﺪ ﺭﻭ￯ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ )ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ( ﻋﻦ )ﻗﺘﺎﺩﺓ( ﻋﻦ )ﺍﻟﺤﺴﻦ(‪ .‬ﻗﺎﻝ ﺃﺣـﻤﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ‪) :‬ﺃﺑﻮ ﺟﻌﻔﺮ( ﻣﻀﻄﺮﺏ ﺍﻟﺤﺪﻳﺚ‪.«...‬‬
‫)‪ (٤‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪) (٤٠٣/٥‬ﺭﻗﻢ‪.(٣٢٩٨ /‬‬
‫)‪ (٥‬ﺃﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻛﻼﻣﻪ ﻫﺬﺍ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯« )‪.(٥٤٧/٦‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻤﻮﺻﻠﻲ‪ ،‬ﻣﺨﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺮﺳﻠﺔ ﻋﻠﻰ ﺍﻟﺠﻬﻤ ﹼﻴﺔ ﻭﺍﻟﻤﻌ ﹼﻄﻠﺔ ﻻﺑﻦ ﺍﻟﻘ ﹼﻴﻢ )ﺹ‪.(٤٨٥/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٣٨‬‬

‫ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺑﻞ ﺷ ﹼﻨﻌﻮﺍ‬ ‫ﹺ‬

‫ﺍﻟﻤﺠﺴﻤﺔ ﺑﺎﻹﻧﻜﺎ ﹺﺭ ﻋﻠﻰ ﺍﻹﻣﺎ ﹺﻡ ﺍﻟ ﹼﺘﺮﻣﺬﻱ ﺗﺄﻭﻳﻠﻪ ﹼ‬ ‫ﻋﻠﻤﺎﺀ‬
‫ﹸ‬ ‫ﹺ‬
‫ﻳﻜﺘﻒ‬ ‫ﹶﻭ ﹶﻟ ﹾﻢ‬
‫ﺍﻟﻤ ﹾﺨ ﹺﺮ ﹶﺟﺔ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺃﻧﹼﻪ ﹶﺭ ﱠﺩ ﻋﻘﻴﺪﺓ‬ ‫ﻋﻠﻴﻪ ﻭﻭﺻﻔﻮﻩ ﺑﺎﻟﺒﹺﺪﻋﺔ ﹸ‬
‫ﺇﺟﻼﺱ ﺍﷲ ﻟﺴﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‬
‫ﺍﻟﺼﺎﻏﺎﻧﻲ )ﺕ‪٢٧٠/‬ﻫـ(‬ ‫ﻧﺎﻗﻼ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﹼ‬ ‫ﺍﻟﺨﻼﻝ )ﺕ‪٣١١/‬ﻫـ( ﹰ‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﹼ‬
‫ﻭﻫﻮ ﻣﻦ ﻣﺠﺴﻤﺔ ﺑﻐﺪﺍﺩ‪» :‬ﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰ ﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﹺﻣ ﱠﻤ ﹾﻦ ﺗﻘـﺪﹼ ﻡ‪ ،‬ﻭﻻ ﻓﻲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﹼﺇﻻ‬
‫ـﻤﺎ ﹶﺃ ﹶﺣﺪﹶ ﹶﺙ ﺍﻟﺘ ﹾﱢﺮ ﹺﻣ ﹺﺬ ﱡﻱ ﹺﻣـﻦ ﺭ ﹼﺩ ﺣﺪﻳﺚ ﻣﺤﻤﺪ ﺑﻦ ﻓﻀﻴﻞ‪ ،‬ﻋﻦ ﻟﻴﺚ‪ ،‬ﻋﻦ ﹸﻣﺠﺎﻫﺪ‬ ‫ﻭﻫﻮ ﹸﻣ ﹾﻨ ﹺﻜ ﹲﺮ ﻟﹺ ﹶ‬
‫ﻗﺎﻝ‪ » :‬ﹸﻳ ﹾﻘ ﹺﻌﺪﹸ ﹸﻩ ﹶﻋ ﹶﻠﻰ ﹶ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﺵ«)‪ .(١‬ﻓﻬﻮ ﻋﻨﺪﻧﺎ‬ ‫ﻓﻲ ﻗﻮﻟﻪ‪ ،﴾XWVU TS﴿ :‬ﹶ‬
‫ﺟﻬﻤﻲ‪ ،‬ﹸﻳ ﹾﻬ ﹶﺠ ﹸﺮ ﹶﻭ ﹶﻧ ﹾﺤ ﹺﺬ ﹸﺭ ﻋﻨﻪ«)‪.(٢‬‬
‫ﹼ‬

‫ﺍﻟﻤ ﹶﻔ ﱢﺴ ﹺﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ )ﺕ‪٣١٠/‬ﻫـ(‪:‬‬

‫• ﺗﺄﻭﻳﻞ ﺍﻟﺤﺎﻓﻆ ﹸ‬
‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ÉÈÇÆ﴿ :‬‬
‫ﺑﻘـﻮﻝ ﺍﷲﹺ ﹼ‬
‫ﺟﻞ ﺛﻨـﺎﺅﻩ‪Ç Æ﴿ :‬‬ ‫ﹺ‬ ‫»ﻭ ﹶﺃ ﹾﻭ ﹶﻟﻰ ﹶ‬
‫ﺍﻟﻤ ﹶﻌﺎﻧﹺـﻲ‬ ‫‪]﴾ÌËÊ‬ﺍﻟﺒﻘﺮﺓ‪ :[٢٩/‬ﹶ‬
‫ﻭﺧﻠﻘﻬﻦ ﺳﺒﻊ ﹶﺳ ﹶﻤ ﹶﻮﺍﺕ )‪،(...‬‬
‫ﹼ‬ ‫ﻓﺪﺑﺮﻫﻦ ﺑﻘﺪﺭﺗﻪ‬ ‫ﹼ‬ ‫‪ ،﴾ÊÉÈ‬ﻋﻼ ﻋﻠﻴﻬﻦ ﻭﺍﺭﺗﻔﻊ‬
‫ﺎﻥ ﹶﻻ ﹸﻋ ﹸﻠ ﱠﻮ ﺍﻧﹾﺘﹺ ﹶﻘ ﹴ‬
‫ﺎﻝ ﹶﻭ ﹶﺯ ﹶﻭ ﹴ‬
‫ﺍﻝ«)‪.(٣‬‬ ‫ﻓﻘ ﹾﻞ‪ :‬ﹶﻋ ﹶﻼ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻬﺎ ﹸﻋ ﹸﻠ ﱠﻮ ﹸﻣ ﹾﻠ ﹴ‬
‫ﻚ ﹶﻭ ﹸﺳ ﹾﻠ ﹶﻄ ﹴ‬ ‫ﻓﻜﺬﻟﻚ ﹸ‬

‫• ﺗﺄﻭﻳﻞ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﻟ ﹸﺒ ﹾﺴﺘﹺﻲ ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺸﻬﻮﺭ )ﺕ‪٣٥٤/‬ﻫـ(‪:‬‬

‫ﻮﻝ‪ :‬ﻫﹶ ﹾﻞ ﹺﻣ ﹾﻦ ﹶﻣ ﹺﺰ ﹴ‬
‫ﻳﺪ؟ ﹶﺣ ﱠﺘﻰ ﹶﻳ ﹶﻀ ﹶﻊ ﱠ‬
‫ﺍﻟﺮ ﱡﺏ‬ ‫ﹼﺃﻭﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﺣﺪﻳﺚ‪ » :‬ﹸﻳ ﹾﻠ ﹶﻘﻰ ﹺﻓﻲ ﺍﻟ ﱠﻨﺎ ﹺﺭ‪ ،‬ﹶﻓﺘ ﹸﹶﻘ ﹸ‬
‫ﺍﻟﺨ ﹶﺒ ﹸﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ‬‫ﻮﻝ‪ :‬ﹶﻗ ﹾﻂ ﹶﻗ ﹾﻂ«)‪ .(٤‬ﻓﻘﺎﻝ ﺑﻌﺪ ﺭﻭﺍﻳﺘﻪ ﻟﻪ‪» :‬ﻫﺬﺍ ﹶ‬ ‫ﹶﺟ ﱠﻞ ﹶﻭ ﹶﻋ ﹶﻼ ﹶﻗ ﹶﺪ ﹶﻣ ﹸﻪ ﹺﻓ ﹶﻴﻬﺎ‪ ،‬ﹶﻓﺘ ﹸﹶﻘ ﹸ‬

‫)‪ (١‬ﺣﺪﻳﺚ ﻣﻜﺬﻭﺏ ﻋﻠﻰ ﻣﺠﺎﻫﺪ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭﺭﺩﻩ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ‬
‫ﺍﻷﻣﺔ« )‪) (٢٥٥/٢‬ﺭﻗﻢ‪،(٨٦٥/‬‬ ‫ﺍﻟﺴ ﹼﻲﺀ ﻓﻲ ﹼ‬
‫ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﻤﻮﺿﻮﻋﺔ ﻭﺃﺛﺮﻫﺎ ﹼ‬
‫»ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﹼ‬
‫ﹲ‬
‫»ﺑﺎﻃﻞ«‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻨﻪ‪:‬‬
‫ﺍﻟﺴﻨﱠ ﹸﺔ )‪.(٢٣٢/١‬‬ ‫)‪ (٢‬ﺃﺑﻮ ﺑﻜﺮ ﹼ‬
‫ﺍﻟﺨﻼﻝ‪ ،‬ﱡ‬
‫)‪ (٣‬ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ )‪.(٤٣٠/١‬‬
‫ﺃﻥ ﺑﻌﺾ ﺍﻟﺤﻔﺎﻅ ﻭﺍﻟﻌﻠﻤﺎﺀ ﹶﺃ ﱠﻭ ﹸﻟﻮﺍ ﻟﻔﻆ »ﺍﻟﻘﺪﻡ« ﺍﻟﻮﺍﺭﺩ ﻓﻲ‬
‫)‪ (٤‬ﺗﻘﺪﹼ ﻡ ﺳﺎﺑ ﹰﻘﺎ )ﺹ‪ (٨٨/‬ﻭ)ﺹ‪ :(٧٣١/‬ﹼ‬
‫ﺑﺄﻥ ﻣﻌﻨﺎﻩ‪ » :‬ﹶﻣ ﹾﻦ ﹶﺳ ﹶﺒ ﹶﻖ ﻓﻲ ﻋﻠﻤﻪ ﺃﻧﹼﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ«‪ ،‬ﻭﻋﺪﹼ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﹼ‬
‫ﺃﻥ ﻫﺬﺍ=‬ ‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﹼ‬
‫‪١٣٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﹸﺃﻃﻠﻘﺖ ﺑﺘﻤﺜﻴﻞ ﺍﻟﻤﺠﺎﻭﺭﺓ‪ ،‬ﻭﺫﻟﻚ ﹼ‬

‫ﺃﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﹸﻳﻠﻘﻰ ﻓﻲ ﺍﻟ ﹼﻨﺎﺭ ﻣﻦ ﺍﻷﻣﻢ ﻭﺍﻷﻣﻜﻨﺔ ﺍﻟﺘﻲ ﹸﻋ ﹺﺼ ﹶﻲ‬
‫ﹺ‬
‫ﻭﺍﻷﻣﻜﻨﺔ ﻓﻲ ﺍﻟ ﹼﻨﺎ ﹺﺭ‬ ‫ﻣﻮﺿﻌﺎ ﹺﻣﻦ ﹸ‬
‫ﺍﻟﻜ ﱠﻔﺎ ﹺﺭ‬ ‫ﹰ‬ ‫ﺟﻞ ﻭﻋﻼ‬ ‫ﺍﻟﺮ ﱡﺏ ﹼ‬
‫ﷲ ﻋﻠﻴﻬﺎ ﻓﻼ ﺗﺰﺍﻝ ﺗﺴﺘﺰﻳﺪ ﹶﺣ ﱠﺘﻰ ﹶﻳ ﹶﻀ ﹶﻊ ﱠ‬ ‫ﺍ ﹸ‬
‫ﺍﻟﻌﺮﺏ ﺗﻄﻠﻖ ﻓﻲ ﻟﻐﺘﻬﺎ ﺍﺳﻢ ﺍﻟ ﹶﻘﺪﹶ ﻡ ﻋﻠﻰ‬‫ﹶ‬ ‫ﹶﻓﺘ ﹾﹶﻤﺘ ﹺﹶﻠﻰ ﹶﺀ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﹶﻗ ﹾﻂ ﹶﻗ ﹾﻂ‪ .‬ﹸﺗ ﹺﺮﻳﺪﹸ ‪ :‬ﹶﺣ ﹾﺴﺒﹺﻲ ﹶﺣ ﹾﺴﺒﹺـﻲ‪ ،‬ﹼ‬
‫ﻷﻥ‬
‫ﺟـﻞ ﻭﻋﻼ‪] ﴾;:987﴿ :‬ﻳﻮﻧﺲ‪ ،[٢/‬ﹸﻳﺮﻳﺪ‪ :‬ﻣﻮﺿﻊ ﺻﺪﻕ‪،‬‬ ‫ﺍﻟﻤ ﹾﻮ ﹺﺿ ﹺﻊ‪ ،‬ﻗﺎﻝ ﺍﷲ ﹼ‬
‫ﹶ‬
‫ﺟﻞ ﻭﻋﻼ ﻳﻀﻊ ﻗﺪﻣﻪ ﻓﻲ ﺍﻟ ﹼﻨﺎﺭ ﹼ‬
‫ﺟﻞ ﺭ ﹼﺑﻨﺎ ﻭﺗﻌﺎﻟﻰ ﻋﻦ ﻣﺜﻞﹺ ﻫﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ«)‪.(١‬‬ ‫ﺍﷲ ﹼ‬ ‫ﹶﻻ ﹶﺃ ﱠﻥ ﹶ‬

‫ﻭﻝ ﹺ‬
‫ﺍﻟﺤ ﱢﺴﻲ‬ ‫ﺇﺟ ﹶﻤﺎﻟﹺﻴﺎ ﺣﻴﺚ ﻧﻔﻰ ﺍﻟ ﱡﻨ ﹸﺰ ﹶ‬ ‫ﺃﻳﻀﺎ ﺣﺪﻳﺚ ﺍﻟ ﹼﻨﺰﻭﻝ ﹰ‬
‫ﺗﺄﻭﻳﻼ ﹾ‬ ‫ﻭﺃﻭﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﹰ‬ ‫ﹼ‬
‫ﻔﺴ ﹶﺮ ﻣﻌﻨﹶﻰ ﺍﻟ ﹼﻨﺰﻭﻝ‪ ،‬ﻓﻘﺎﻝ ﻓﻲ ﺻﺤﻴﺤﻪ ﺑﻌﺪ ﺭﻭﺍﻳﺘﻪ ﻟﻪ‪» :‬ﺻﻔﺎﺕ‬ ‫ﹺ‬
‫ﺗﻌﺎﻟﻰ ﺩﻭﻥ ﺃﻥ ﹸﻳ ﱢ‬ ‫ﻋﻠﻰ ﺍﷲ‬
‫ﺟﻞ ﻭﻋﻼ ﻻ ﹸﺗ ﹶﻜ ﱠﻴ ﹸﻒ ﻭﻻ ﹸﺗﻘﺎﺱ ﺇﻟﻰ ﺻﻔﺎﺕ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ )‪ ،(...‬ﻛﺬﻟﻚ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﺑﻼ ﺁﻟﺔ ﻭﻻ‬‫ﺍﷲ ﹼ‬
‫ﷲ‬‫ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻓﻜﻤﺎ ﹶﻟﻢ ﻳﺠﺰ ﺃﻥ ﹸﻳﻘﺎﻝ‪ :‬ﺍ ﹸ‬ ‫ﹴ‬
‫ﻣﻜﺎﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﹼ‬ ‫ﹴ‬
‫ﻣﻜﺎﻥ ﺇﻟﻰ‬ ‫ﹶﺗ ﹶﺤ ﱡﺮ ﹴﻙ ﻭﻻ ﺍﻧﺘﻘﺎﻝ ﻣﻦ‬
‫ﹸﻳﺒﺼﺮ ﻛﺒﺼﺮﻧﺎ ﺑﺎﻷﺷﻔﺎﺭ ﻭﺍﻟﺤﺪﻕ ﻭﺍﻟﺒﻴﺎﺽ ﺑﻞ ﹸﻳﺒﺼﺮ ﻛﻴﻒ ﻳﺸﺎﺀ ﺑﻼ ﺁﻟﺔ‪ ،‬ﻭﻳﺴﻤﻊ ﹺﻣﻦ ﹶﻏ ﹾﻴ ﹺﺮ‬
‫ﹸﺃ ﹸﺫ ﹶﻧ ﹾﻴ ﹺﻦ ﹶﻭ ﹺﺳ ﹶﻤ ﹶ‬
‫ﺎﺧ ﹾﻴ ﹺﻦ ﻭﺍﻟﺘﻮﺍﺀ ﻭﻏﻀﺎﺭﻳﻒ ﻓﻴﻬﺎ ﺑﻞ ﻳﺴﻤﻊ ﻛﻴﻒ ﻳﺸﺎﺀ ﺑﻼ ﺁﻟﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﻛﻴﻒ‬
‫ﺟﻞ ﺭ ﹼﺑﻨﺎ‬‫ﻳﻜﻴﻒ ﻧﺰﻭﻟﻬﻢ ﹼ‬ ‫ﺎﺱ ﻧﺰﻭﻟﻪ ﺇﻟﻰ ﻧﺰﻭﻝ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﻛﻤﺎ ﹼ‬‫ﻏﻴﺮ ﺃﻥ ﹸﻳ ﹶﻘ ﹶ‬
‫ﻳﺸﺎﺀ ﺑﻼ ﺁﻟﺔ ﻣﻦ ﹾ‬
‫ﻭﺗﻘﺪﹼ ﺱ ﻣﻦ ﺃﻥ ﺗﺸﺒﻪ ﺻﻔﺎﺗﻪ ﺑﺸﻲﺀ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ«)‪.(٢‬‬

‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﺍﻟﺪﻳﻨﻮﺭﻱ )ﺕ‪٢٧٦/‬ﻫـ()‪:(٣‬‬

‫ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ( ﻣﻦ ﻛﺘﺎﺑﻪ »ﺗﺄﻭﻳﻞ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻓﻲ ﺁﺧﺮ ﺑﺎﺏ )ﺗﻜﺮﺍﺭ ﺍﻟﻜﻼﻡ ﹼ‬

‫ﺍﻟﺴﺎﺑﻖ )ﺹ‪ (٨٤ - ٨٣/‬ﻣﻦ ﻛﻼﻡ ﹼ‬

‫ﺍﻟﻌﻼﻣﺔ‬ ‫ﻣﺮ ﻓﻲ ﺍﻟﻤﺒﺤﺚ ﹼ‬ ‫ﹰ‬
‫ﻭﻋﻘﻼ‪ ،‬ﻛﻤﺎ ﹼ‬ ‫= ﺍﻟﺤﺪﻳﺚ ﹲ‬
‫ﺑﺎﻃﻞ ﺷﺮﻋﹰﺎ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﹼ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺤﺎﻓﻆ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺟﻤﺎﻋﺔ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻘ ﹼﻴﻢ »ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ﻓﻲ ﻗﻄﻊ ﺣﺠﺞ‬
‫ﺃﻫﻞ ﺍﻟﺘﻌﻄﻴﻞ« )ﺹ‪ (١٦٢/‬ﺑﺘﺤﻘﻴﻖ ﺍﻟﺸﻴﺦ ﻭﻫﺒﻲ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻐﺎﻭﺟﻲ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (١‬ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٥٠٢/١‬‬
‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.(١٩٩/٣) ،‬‬
‫)‪ (٣‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ »ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯« )‪)» :(٣٩١/١٧‬ﺍﺑﻦ ﻗﺘﻴﺒﺔ( ﻫﻮ ﻣﻦ ﺍﻟﻤﻨﺘﺴﺒﻴﻦ ﺇﻟﻰ )ﺃﺣﻤﺪ(‬
‫ﺍﻟﺴﻨ ﹺﱠﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ‪ ،‬ﻭﻟﻪ ﻓﻲ ﺫﻟﻚ ﻣﺼﻨﻔﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ .‬ﻗﺎﻝ ﻓﻴﻪ‬
‫ﻭ)ﺇﺳﺤﺎﻕ( ﻭﺍﻟﻤﻨﺘﺼﺮﻳﻦ ﻟﻤﺬﺍﻫﺐ ﱡ‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ »ﺍﻟﺘﹼﺤﺪﻳﺚ ﺑﻤﻨﺎﻗﺐ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ«‪ :‬ﻭﻫﻮ ﺃﺣﺪ ﺃﻋﻼﻡ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻀﻼﺀ‪،‬‬
‫ﺃﺟﻮﺩﻫﻢ«‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٤٠‬‬

‫»ﻭ ﹺﻣ ﱠ‬
‫ـﻤﺎ ﹸﻳﺰﹶ ﹸﺍﺩ ﻓـﻲ ﺍﻟﻜﻼﻡ‪) :‬ﺍﻟﻮﺟﻪ(‪ ،‬ﻳﻘﻮﻝ ﺍﷲ‪Ç ÆÅÄ﴿ :‬‬ ‫ﻣﺸﻜﻞ ﺍﻟﻘﺮﺁﻥ«‪ :‬ﹶ‬
‫‪] ﴾ÌËÊÉÈ‬ﺍﻷﻧﻌﺎﻡ‪[٥٢/‬؛ ﺃﻱ‪ :‬ﻳﺮﻳﺪﻭﻧﻪ ﺑﺎﻟﺪﹼ ﻋﺎﺀ‪ .‬ﻭ﴿‪h g f‬‬
‫‪﴾ji‬؛ ﺃﻱ‪ :‬ﹼﺇﻻ ﻫﻮ‪ .‬ﻭ﴿‪﴾lkjih‬؛ ﺃﻱ‪ :‬ﹶﻓ ﹶﺜ ﱠﻢ ﺍﷲﹸ‪ .‬ﻭ﴿‪; : 9‬‬
‫<﴾ ]ﺍﻹﻧﺴﺎﻥ‪[٩/‬؛ ﺃﻱ‪ :‬ﷲ«)‪.(١‬‬

‫ﻭﻗﺎﻝ ﻓـﻲ ﺑﺎﺏ ﺍﻻﺳﺘﻌﺎﺭﺓ‪» :‬ﻓﻤﻦ ﺍﻻﺳﺘﻌﺎﺭﺓ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﻗﻮﻟﻪ‪﴾òñðï﴿ :‬‬

‫ﺃﻱ ﻋﻦ ﺷﺪﹼ ﺓ ﻣﻦ ﺍﻷﻣﺮ‪ ،‬ﻛﺬﻟﻚ ﻗﺎﻝ ﻗﺘﺎﺩﺓ )ﺕ‪١١٧/‬ﻫـ(‪ .‬ﻭﻗﺎﻝ ﺍﺑﺮﺍﻫﻴﻢ ]ﺍﻟﻨﺨﻌﻲ‬
‫)ﺕ‪٩٦/‬ﻫـ([‪ :‬ﻋﻦ ﺃﻣﺮ ﻋﻈﻴﻢ‪ .‬ﻭﺃﺻﻞ ﻫﺬﺍ‪ ،‬ﹼ‬
‫ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻭﻗﻊ ﻓﻲ ﺃﻣﺮ ﻋﻈﻴﻢ ﹶﻳﺤﺘﺎﺝ ﺇﻟﻰ‬
‫ﺎﺳ ﹸﺘ ﹺﻌ ﹶﻴﺮﺕ ﹼ‬
‫ﺍﻟﺴﺎﻕ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺸﺪﺓ«)‪.(٢‬‬ ‫ﻣﻌﺎﻧﺎﺗﻪ ﻭﺍﻟﺠﺪﹼ ﻓﻴﻪ ﹶﺷ ﱠﻤ ﹶﺮ ﻋﻦ ﺳﺎﻗﻪ‪ ،‬ﹶﻓ ﹾ‬
‫ﹰ‬
‫ﺗﺄﻭﻳﻼ‬ ‫ﺍﻟﺴﻠﻒ ﺍ ﹼﻟﺬﻳﻦ ﹼﺃﻭﻟﻮﺍ ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ‬
‫ﻭﺑﻬﺬﺍ ﻧﻨﺘﻬﻲ ﻣﻦ ﻧﻘﻞ ﻧﻤﺎﺫﺝ ﻣﻦ ﺃﺋﻤﺔ ﹼ‬
‫ﺍﻟﺠﺴﻤﻴﺔ ﻋﻨﺪ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ‬
‫ﹼ‬ ‫ﺗﻔﺼﻴﻠﻴﺎ‪ ،‬ﺣﻴﺚ ﺻﺮﻓﻮﺍ ﻇﻮﺍﻫﺮ ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﺘﻲ ﹸﻳﻔﻴﺪ ﻇﺎﻫﺮﻫﺎ‬
‫ﺍﻟﺴﻠﻒ ﹶﻟﻢ ﻳﺮﻓﻀﻮﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‬
‫ﺃﻥ ﹼ‬‫ﻣﻌﺎﻥ ﺃﺧﺮ￯ ﹶﻣ ﹶﺠﺎ ﹺﺯ ﱠﻳ ﹴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻛ ﹶﺒﺮ ﺍﻷﺩ ﹼﻟﺔ ﻋﻠﻰ ﹼ‬
‫ﺍﻟﺤﺪﻳﺚ ﺇﻟﻰ ﹴ‬
‫ﻛﻤﺎ ﺍ ﹼﺩﻋﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻤﺴﻠﻚ ﺍﻟﺜﺎﻧﻲ ﻭﻫﻢ ﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﺍ ﹼﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﺑﻈﻮﺍﻫﺮ ﺍﻟ ﹼﻨﺼﻮﺹ ﻭﺃﺛﺒﺘﻮﺍ‬
‫ﻛﺒﻴﺮﺍ!!!‬
‫ﻭﺍﻟﺠﺴﻤﻴﺔ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻋﻠﻮﺍ ﹰ‬
‫ﹼ‬ ‫ﺍﻟﻜﻴﻔﻴﺔ‬
‫ﹼ‬ ‫ﺑﻬﺎ‬

‫ﺃﺋﻤﺔ ﺍﻟﺨﻠﻒ ﻓﻲ ﺗﺄﻭﻳﻞ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪.‬‬

‫ﻭﻧﺒﺪﺃ ﺑﻨﻘﻞ ﻛﻼﻡ ﹼ‬

‫ﺍﻟﻤﺘﺸﺎﺑﻬـﺎﺕ‪:‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺗﺄﻭﻳﻞ ﺍﻟﺨﻠﻒ ﻟﻶﻳﺎﺕ ﹸ‬
‫ﺍﻟﺴﻠﻒ ﹶﻟﻢ ﻳﺮﻓﻀﻮﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻛﻤﺎ ﺍﺩﻋﻰ ﺃﺻﺤﺎﺏ‬
‫ﺃﻥ ﻋﻠﻤﺎﺀ ﹼ‬ ‫ﹶﺗ ﹶﺒ ﱠﻴ ﹶﻦ ﻓﻲ ﻣﺎ ﺳﺒﻖ‪ ،‬ﹼ‬
‫ﺍﻟﻤﺴﻠﻚ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻟﻜﻦ ﹸﻧ ﹺﺴ ﹶﺐ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﺇﻟﻰ ﻋﻠﻤﺎﺀ ﺍﻟﺨﻠﻒ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ‬
‫ﺩﻓﻌﺎ ﻟﻈﺎﻫﺮﺓ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﺍﻟﺘﻲ ﺗﻔﺸﹼ ﺖ ﺑﺸﻜﻞ ﺭﻫﻴﺐ ﻓﻲ‬ ‫ﺗﻮﺳﻌﻮﺍ ﻓﻴﻪ ﹰ‬
‫ﻭﻏﻴﺮﻫﻢ ﻷﻧﹼﻬﻢ ﹼ‬
‫ﺃﻭﺳﺎﻁ ﺣﺸﻮ ﹼﻳﺔ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻧﺘﻴﺠﺔ ﻋﻮﺍﻣﻞ ﻋﺪﹼ ﺓ ﹶﺗ ﱠﻢ ﺑﻴﺎﻧﻬﺎ ﺑﺸﻜﻞ ﹸﻣﻮﺟﺰ ﺃﺛﻨﺎﺀ ﺍﻟﻜﻼﻡ‬

‫)‪ (١‬ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﺗﺄﻭﻳﻞ ﻣﺸﻜﻞ ﺍﻟﻘﺮﺁﻥ )ﺹ‪.(١٥٩/‬‬

‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺹ‪.(٨٩/‬‬
‫‪١٤١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﻋﻦ ﺍﻟﻤﺠﺴﻤﺔ ﻭﻋﻘﻴﺪﺗﻬﻢ )ﺹ‪.(١)(٧١ - ٦٩/‬‬

‫ﺺ ﻋﻦ ﻇﺎﻫﺮﻩ‬ ‫ﺍﻟﺮﺋﻴﺴﻲ ﺍ ﹼﻟﺬﻱ ﺩﻓﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻟﺼﺮﻑ ﺍﻟ ﱠﻨ ﱢ‬ ‫ﹼ‬ ‫ﺍﻟﺴﺒﺐ‬‫ﻭﻫﺬﺍ ﻫﻮ ﹼ‬
‫»ﻻ‬ ‫ﺍﻟﻤﺠﺴﻤﺔ ﻟﻠ ﹼﻨﻘﺼﺎﻥ ﻓﻲ ﺣﻖﹼ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ )ﺕ‪٥٤٤/‬ﻫـ(‪ :‬ﹶ‬ ‫ﹼ‬ ‫ﻮﻫ ﹺﻢ ﻋﻨﺪ‬ ‫ﺍﻟﻤ ﹺ‬‫ﹸ‬
‫ﺍﻫ ﹶﺮ‬ ‫ﺎﻃ ﹶﺒ ﹰﺔ ﹶﻓ ﹺﻘﻴ ﹺﻬ ﹺﻬ ﹾﻢ ﹶﻭ ﹸﻣ ﹶﺤﺪﱢ ﺛﹺ ﹺﻬ ﹾﻢ ﹶﻭ ﹸﻣﺘ ﹶﹶﻜ ﱢﻠ ﹺﻤ ﹺﻬ ﹾﻢ ﹶﻭ ﹸﻧ ﱠﻈﺎ ﹺﺭ ﹺﻫ ﹾﻢ ﹶﻭ ﹸﻣ ﹶﻘ ﱢﻠ ﹺﺪ ﹺﻫﻢ‪ ،‬ﹶﺃ ﱠﻥ ﱠ‬
‫ﺍﻟﻈ ﹶﻮ ﹺ‬ ‫ﺍﻟﻤ ﹾﺴ ﹺﻠ ﹺﻤ ﹶ‬
‫ﻴﻦ ﹶﻗ ﹺ‬ ‫ﹺﺧ ﹶﻼ ﹶﻑ ﹶﺑ ﹾﻴ ﹶﻦ ﹸ‬
‫ـﻪ ﺗﻌﺎﻟﻰ‪﴾KJIHGFED﴿ :‬‬ ‫ﺎﺀ‪ ،‬ﹶﻛ ﹶﻘ ﹾﻮﻟﹺ ﹺ‬
‫ﺍﻟﺴ ﹶﻤ ﹺ‬ ‫ﺍﻟﻮﺍ ﹺﺭ ﹶﺩ ﹶﺓ ﺑﹺ ﹺﺬ ﹾﻛ ﹺﺮ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﹺﻓﻲ ﱠ‬
‫ﹶ‬
‫ﻴﻌ ﹺﻬ ﹾﻢ«)‪.(٢‬‬ ‫ﺎﻫ ﹺﺮ ﹶﻫﺎ؛ ﹶﺑ ﹾﻞ ﹸﻣﺘ ﹶﹶﺄ ﱠﻭ ﹶﻟ ﹲﹸﺔ ﹺﻋ ﹾﻨﺪﹶ ﹶﺟ ﹺﻤ ﹺ‬ ‫]ﺍﻟﻤﻠﻚ‪ ،[١٦/‬ﹶﻭ ﹶﻧ ﹾﺤ ﹺﻮ ﹺﻩ ﹶﻟ ﹾﻴ ﹶﺴ ﹾﺖ ﹶﻋ ﹶﻠﻰ ﹶﻇ ﹺ‬

‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹶﻬﺔ‪ ،‬ﻭﻧﺒﺪﺃﻫﺎ ﺑﺎﻵﻳﺔ‬ ‫ﻭﻫﺬﻩ ﹸ‬

‫ﺑﻌﺾ ﺍﻟ ﹼﻨﻤﺎﺫﺝ ﻣﻦ ﺗﺄﻭﻳﻼﺕ ﺃﺋﻤﺔ ﺍﻟﺨﻠﻒ ﻟﻶﻳﺎﺕ ﹸ‬
‫ﺍﻟﺴﺎﺑﻘﺔ‪:‬‬
‫ﹼ‬

‫• ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:﴾KJIHGFED﴿ :‬‬

‫ﺍﻟﻤ ﹶﻜ ﹺ‬
‫ﺎﻥ ﷲ ﺗﻌﺎﻟﻰ‪،‬‬ ‫ﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﹶ‬
‫ﹼ‬ ‫ﺍﻟﻤ ﹶﺸ ﱢﺒ ﹶﻬ ﹶﺔ‬
‫ﺃﻥ ﹸ‬‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪» :‬ﻭﺍﻋﻠﻢ ﹼ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻻ ﹸﻳﻤﻜﻦ ﺇﺟﺮﺍﺅﻫﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ‬ ‫ﺑﻘﻮﻟﻪ‪ ،﴾GFED﴿ :‬ﻭﺍﻟﺠﻮﺍﺏ ﻋﻨﻪ ﹼ‬
‫ﻴﻄﺎ ﺑﻪ ﹺﻣﻦ ﹶﺟﻤﻴﻊ ﺍﻟﺠﻮﺍﻧﺐ‪،‬‬
‫ﺍﻟﺴﻤﺎﺀ ﹸﻣ ﹺﺤ ﹰ‬
‫ﺍﻟﺴﻤﺎﺀ ﻳﻘﺘﻀﻲ ﻛﻮﻥ ﹼ‬ ‫ﺑﺎﺗﹼﻔﺎﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﹼ‬
‫ﻷﻥ ﻛﻮﻧﻪ ﻓﻲ ﹼ‬
‫ﹶ‬
‫ﻳﻜﻮﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺷﻴﺌﹰﺎ‬ ‫ﻭﺍﻟﺴﻤﺎﺀ ﺃﺻﻐﺮ ﻣﻦ ﺍﻟﻌﺮﺵ ﺑﻜﺜﻴﺮ‪ ،‬ﻓﻴﻠﺰﻡ ﺃﻥ‬
‫ﺍﻟﺴﻤﺎﺀ ﹼ‬
‫ﻓﻴﻜﻮﻥ ﺃﺻﻐﺮ ﻣﻦ ﹼ‬
‫ﺎﻝ‪ ،‬ﻭﻷﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻗﺎﻝ‪FED﴿ :‬‬ ‫ﺣﻘﻴﺮﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻌﺮﺵ ﻭﺫﻟﻚ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﹸﻣ ﹶﺤ ﹲ‬
‫ﹰ‬
‫ﺍﻟﺴﻤﺎﺀ ﻟﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﹰ‬
‫ﻣﺎﻟﻜﺎ‬ ‫‪] ﴾MLKJIHG‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٢/‬ﻓﻠﻮ ﻛﺎﻥ ﺍﷲ ﻓﻲ ﹼ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﹶﻳﺠﺐ ﺻﺮﻓﻬﺎ ﻋﻦ ﻇﺎﻫﺮﻫﺎ ﺇﻟﻰ ﺍﻟ ﹼﺘﺄﻭﻳﻞ؛ ﹸﺛ ﱠﻢ ﻓﻴﻪ‬‫ﻟﻨﻔﺴﻪ ﻭﻫﺬﺍ ﹸﻣﺤﺎﻝ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﹼ‬
‫ﻭﺟﻮﻩ‪:‬‬

‫ﺃﺣﺪﻫﺎ‪ :‬ﻟﹺ ﹶﻢ ﻻ ﹶﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺗﻘﺪﻳﺮ ﺍﻵﻳﺔ‪ ﴾GFED﴿) :‬ﻋﺬﺍﺑﻪ(‪ ،‬ﻭﺫﻟﻚ ﹼ‬

‫ﻷﻥ‬
‫ﻓﺎﻟﺴﻤﺎﺀ‬ ‫ﻋﺎﺩ ﹶﺓ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﺟﺎﺭﻳﺔ ﺑﺄﻧﹼﻪ ﺇﻧﹼﻤﺎ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﺍﻟﺒﻼﺀ ﻋﻠﻰ ﻣﻦ ﻳﻜﻔﺮ ﺑﺎﷲ ﻭﻳﻌﺼﻴﻪ ﻣﻦ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﹼ‬
‫ﻣﻮﺿﻊ ﻋﺬﺍﺑﻪ ﺗﻌﺎﻟﻰ ﻛﻤﺎ ﺃﻧﹼﻪ ﻣﻮﺿﻊ ﻧﺰﻭﻝ ﺭﺣﻤﺘﻪ ﻭﻧﻌﻤﺘﻪ‪.‬‬

‫)‪ (١‬ﻭﻗﺪ ﺗﻨﺎﻭﻟﺖ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﺑﺈﺳﻬﺎﺏ ﻓﻲ ﻛﺘﺎﺑﻲ »ﺗﺄﺛﻴﺮ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻓﻲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﺍﻹﺳﻼﻣﻲ«‪.‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺍﻟﻤﻨﻬﺎﺝ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ )‪.(٢٤/٥‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٤٢‬‬

‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺴﻠﻢ‪ :‬ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﹸﻣ ﹺﻘ ﱢﺮ ﹶ‬

‫ﻳﻦ ﺑﻮﺟﻮﺩ ﺍﻹﻟﻪ‪ ،‬ﻟﻜ ﹼﻨﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻪ‬
‫ﺍﻟﻤﺸﺒﻬﺔ‪ ،‬ﻓﻜﺄﻧﹼﻪ ﺗﻌﺎﻟﻰ ﻗﺎﻝ ﻟﻬﻢ‪) :‬ﺃﺗﺄﻣﻨﻮﻥ ﹶﻣﻦ ﻗﺪ ﺃﻗﺮﺭﺗﻢ ﺑﺄﻧﻪ ﻓﻲ‬
‫ﹼ‬ ‫ﻭﻓﻖ ﹺ‬
‫ﻗﻮﻝ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﹺ‬ ‫ﻓﻲ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺍﻋﺘﺮﻓﺘﻢ ﻟﻪ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﺎ ﻳﺸﺎﺀ ﺃﻥ ﹶﻳﺨﺴﻒ ﺑﻜﻢ ﺍﻷﺭﺽ(‪.‬‬
‫ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺗﻘﺪﻳﺮ ﺍﻵﻳﺔ‪ ﴾GFE﴿) :‬ﺳﻠﻄﺎﻧﻪ ﻭﻣﻠﻜﻪ ﻭﻗﺪﺭﺗﻪ(‪ ،‬ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺫﻛﺮ ﹼ‬
‫ﺗﻔﺨﻴﻢ ﺳﻠﻄﺎﻥ ﺍﷲ ﻭﺗﻌﻈﻴﻢ ﻗﺪﺭﺗﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪]﴾GFEDCB﴿ :‬ﺍﻷﻧﻌﺎﻡ‪،[٣/‬‬
‫ﻓﺈﻥ ﺍﻟﺸﹼ ﻲﺀ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻜﻮﻥ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻓﻲ ﹶﻣ ﹶﻜﺎ ﹶﻧ ﹾﻴ ﹺﻦ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﹸ‬
‫ﺍﻟﻤ ﹶﺮ ﹸﺍﺩ ﻣﻦ ﻛﻮﻧﻪ‬ ‫ﹼ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﻓﻲ ﺍﻷﺭﺽ‪،‬‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﻓﻲ ﺍﻷﺭﺽ ﻧﻔﺎﺫ ﺃﻣﺮﻩ ﻭﻗﺪﺭﺗﻪ ﻭﺟﺮﻳﺎﻥ ﻣﺸﻴﺌﺘﻪ ﻓﻲ ﹼ‬
‫ﻓﻲ ﹼ‬
‫ﻓﻜﺬﺍ ﻫﺎﻫﻨﺎ‪.‬‬

‫ﻮﻛ ﹶﻞ ﺑﺎﻟﻌﺬﺍﺏ‬ ‫ﺍﻟﻤ ﹶﻠ ﹶﻚ ﹸ‬

‫ﺍﻟﻤ ﹶ‬ ‫ﺍﻟﻤ ﹶﺮ ﹸﺍﺩ ﺑﻘﻮﻟﻪ‪ ﴾GFE﴿ :‬ﹶ‬ ‫ﹶ‬
‫ﻳﻜﻮﻥ ﹸ‬ ‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﻟﹺ ﹶﻢ ﻻ ﹶﻳﺠﻮﺯ ﺃﻥ‬
‫ﻳﻞ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﹶﺃ ﹾﻥ ﹶﻳﺨﺴﻒ ﺑﻬﻢ ﺍﻷﺭﺽ ﺑﺄﻣﺮ ﺍﷲ ﻭﺇﺫﻧﻪ«)‪.(١‬‬ ‫ﻭﻫﻮ ﹺﺟ ﹾﺒ ﹺﺮ ﹸ‬

‫ﹸ‬
‫ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾\[ZY﴿ :‬ﻃﻪ‪:[٥/‬‬ ‫•‬
‫ﺍﻟﻤﻨﹶﺰﱢ ﹶﻫ ﹺﺔ ﺑﺘﺄﻭﻳﻞ ﺍﻻﺳﺘﻮﺍﺀ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺎﻟﻘﻬﺮ‬ ‫ﺍﺷﺘﻐﻞ ﻋﻠﻤﺎﺀ ﺍﻟﺨﻠﻒ ﹺﻣ ﹶﻦ ﹸ‬
‫ﺍﻟﻤ ﹶﻐﺎ ﹶﻟ ﹶﺒ ﹺﺔ ﻛﻤﺎ ﹸﺗ ﹶﺸ ﱢﻐ ﹸﺐ‬ ‫ﻭﺍﻟﻐﻠﺒﺔ ﻭﺍﻻﺳﺘﻴﻼﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﹼ‬
‫ﺇﻥ ﺗﺄﻭﻳﻞ ﺍﻻﺳﺘﻮﺍﺀ ﺑﺎﻻﺳﺘﻴﻼﺀ ﻻ ﻳﻘﺘﻀﻲ ﹸ‬
‫ﺟﻞ ﺟﻼﻟﻪ‪Ô﴿ :‬‬ ‫ﺍﻟﻤ ﹾﻮ ﹸﺻ ﹸ‬
‫ﻮﻑ ﺑﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﹼ‬ ‫ﺍﻟﻘﻬﺮ ﹶ‬
‫ﹸ‬ ‫ﺍﻟﻤ ﹶﺮﺍ ﹶﺩ ﺑﻪ‬
‫ﻷﻥ ﹸ‬‫ﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﹼ‬
‫ﹼ‬
‫‪] ﴾×ÖÕ‬ﺍﻷﻧﻌﺎﻡ‪.[١٨/‬‬

‫ﺗﻮﻫﻢ‬
‫ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻘﺸﻴﺮﻱ )ﺕ‪٥١٤/‬ﻫـ(‪» :‬ﻭﻟﻮ ﺃﺷﻌﺮ ﻣﺎ ﻗﻠﻨﺎ ﹼ‬
‫ﻣﻘﻬﻮﺭﺍ ﻗﺒﻞ‬
‫ﹰ‬ ‫ﻷﺷﻌﺮ ﻗﻮﻟﻪ‪ ،﴾×ÖÕÔ﴿ :‬ﺑﺬﻟﻚ ﹰ‬
‫ﺃﻳﻀﺎ ﺣ ﹼﺘﻰ ﹸﻳﻘﺎﻝ‪ :‬ﻛﺎﻥ‬ ‫ﹶ‬ ‫ﻏﻠﺒﺘﻪ‪،‬‬
‫ﻫﻴﻬﺎﺕ ﺇﺫ ﹶﻟ ﹾﻢ ﻳﻜﻦ ﻟﻠﻌﺒﺎﺩ ﻭﺟﻮﺩ ﻗﺒﻞ ﺧﻠﻘﻪ ﺇ ﹼﻳﺎﻫﻢ‪ ،‬ﺑﻞ ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ‬
‫ﹶ‬ ‫ﺧﻠﻖ ﺍﻟﻌﺒﺎﺩ‪،‬‬
‫ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻷﺷﻌﺮ ﺫﻟﻚ ﺑﺎﻟﺘﻐﻴﻴﺮ ﻭﺍﻋﻮﺟﺎﺝ ﺳﺎﺑﻖ ﻋﻠﻰ ﻭﻗﺖ‬ ‫ﺍﻟﺠﻬﻠﺔ ﻣﻦ ﺃﻧﹼﻪ ﺍﺳﺘﻮﺍﺀ ﹼ‬
‫ﹸ‬ ‫ﺗﻮﻫﻤﻪ‬
‫ﹼ‬
‫ﺃﻥ ﹶ‬
‫ﻗﻮﻝ ﹶﻣ ﹾﻦ ﹸ‬
‫ﻳﻘﻮﻝ‪:‬‬ ‫ﻓﺈﻥ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ ﻛﺎﻥ ﻣﻮﺟﻮ ﹰﺩﺍ ﻗﺒﻞ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﻣﻦ ﺃﻧﺼﻒ ﹶﻋ ﹺﻠ ﹶﻢ ﹼ‬
‫ﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﹼ‬

‫)‪ (١‬ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ )‪.(٥٩٢/٣٠‬‬

‫‪١٤٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﺎﻟﺮ ﱡﺏ ﺇ ﹰﺫﺍ‪،‬‬‫)ﺍﻟﻌﺮﺵ ﺑﺎﻟﺮﺏ ﺍﺳﺘﻮ￯(‪ ،‬ﺃﻣﺜﻞ ﻣﻦ ﻗﻮﻝ ﹶﻣ ﹾﻦ ﻳﻘﻮﻝ‪) :‬ﺍﻟﺮﺏ ﺑﺎﻟﻌﺮﺵ ﺍﺳﺘﻮ￯(‪ .‬ﹶﻓ ﱠ‬
‫ﺍﻟﻤ ﹶﺤﺎ ﹶﺫ ﹺﺍﺓ«‪.‬‬
‫ﺍﻟﺮﺗﺒﺔ ﻭﺍﻟﻌﻈﻤﺔ‪ ،‬ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ ﺍﻟﻜﻮﻥ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﻭﻋﻦ ﹸ‬
‫ﻭﻓﻮﻗﻴﺔ ﹼ‬
‫ﹼ‬ ‫ﺑﺎﻟﻌﻠﻮ‬
‫ﹼ‬ ‫ﹲ‬
‫ﻣﻮﺻﻮﻑ‬

‫ﻟﻠﻌﻮﺍﻡ ﺑﹺ ﹶﻤﺎ ﻳﻘﺮﺏ ﹺﻣ ﹾﻦ ﺃﻓﻬﺎﻣﻬﻢ‬ ‫ﹼ‬ ‫ﺎﻉ ﻟﻮﻻ ﺍﺳﺘﺰﻻﻟﻬﻢ‬ ‫ﹸﺛ ﱠﻢ ﻗﺎﻝ‪» :‬ﻭﻗﺪ ﻧﺒﻐﺖ ﻧﺎﺑﻐﺔ ﻣﻦ ﱡ‬
‫ﺍﻟﺮ ﹶﻋ ﹺ‬
‫ﻮﺏ ﻋﻦ ﺗﻠﻄﻴﺨﻪ ﺑﺬﻛﺮﻫﻢ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ ) :‬ﹶﻧ ﹾﺤ ﹸﻦ‬ ‫ﺍﻟﻤ ﹾﻜ ﹸﺘ ﹶ‬ ‫ﻷﺟﻠﻠﺖ ﻫﺬﺍ ﹶ‬‫ﹸ‬ ‫ﻭﻳﺘﺼﻮﺭ ﻓﻰ ﺃﻭﻫﺎﻣﻬﻢ‬ ‫ﹼ‬
‫ﹶﻀ ﹶﻴ ﹶﺔ ﹶﺣﺪﺍ ﹶﻭ ﹸﻋ ﹾﻀ ﹰﻮﺍ ﹶﻋ ﹶﻠﻰ‬
‫ﺍﻟﻤ ﹾﻘﺘ ﹺ‬
‫ﺎﺭ ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﻤ ﹺ‬
‫ﻮﻫ ﹶﻤ ﹶﺔ ﺗﹶﺸﹾ ﺒﹺ ﹰﻴﻬﺎ ﹶﻭﺍﻷ ﹾﺧ ﹶﺒ ﹶ‬ ‫ﺎﺕ ﹸ‬ ‫ﹶﻧ ﹾﺄ ﹸﺧ ﹸﺬ ﺑﹺ ﱠ‬
‫ﺎﻟﻈ ﹺ‬
‫ﺎﻫ ﹺﺮ ﹶﻭ ﹸﻧ ﹾﺠ ﹺﺮﻱ ﺍﻵ ﹶﻳ ﹺ‬
‫ﻭﻳﺘﻤﺴﻜﻮﻥ ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﹼ‬ ‫ﻮﺯ ﹶﺃ ﹾﻥ ﹶﻧ ﹾﻄ ﹸﺮ ﹶﻕ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭ ﹶ‬
‫ﻳﻞ ﺇﹺ ﹶﻟﻰ ﹶﺷ ﹾﻲ ﹴﺀ ﹺﻣ ﹾﻦ ﹶﺫﻟﹺ ﹶﻚ(‪،‬‬ ‫ﺍﻟﻈ ﹺ‬
‫ﺎﻫ ﹺﺮ‪ ،‬ﹶﻭ ﹶﻻ ﹶﻳ ﹸﺠ ﹸ‬ ‫ﱠ‬
‫﴿‪ .﴾©¨§¦ ¥¤‬ﻭﻫﺆﻻﺀ ﻭﺍ ﹼﻟﺬﻱ ﺃﺭﻭﺍﺣﻨﺎ ﺑﻴﺪﻩ‪ ،‬ﹶﺃ ﹶﺿ ﱡﺮ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﹺﻣ ﹶﻦ ﺍﻟﻴﻬﻮﺩ‬
‫ﻷ ﱠﻥ ﺿﻼﻻﺕ ﺍﻟﻜ ﹼﻔﺎﺭ ﻇﺎﻫﺮﺓ ﻳﺘﺠ ﹼﻨﺒﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ‪،‬‬ ‫ﻭﺍﻟﻨﺼﺎﺭ￯ ﻭﺍﻟﻤﺠﻮﺱ ﻭﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﹶ‬
‫ﻳﻐﺘـﺮ ﺑﻪ ﺍﻟﻤﺴﺘﻀﻌﻔﻮﻥ‪ ،‬ﻓﺄﻭﺣﻮﺍ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺋﻬﻢ ﺑﻬﺬﻩ‬
‫ﹼ‬ ‫ﹴ‬
‫ﻃﺮﻳﻖ‬ ‫ﻭﺍﻟﻌﻮﺍﻡ ﹺﻣ ﹾﻦ‬
‫ﹼ‬ ‫ﻭﻫﺆﻻﺀ ﹶﺃ ﹶﺗ ﹾﻮﺍ ﺍﻟﺪﱢ ﹶ‬
‫ﻳﻦ‬
‫ﺍﻟﺒﹺﺪﻉ ﻭﺃﺣ ﹼﻠﻮﺍ ﻓﻰ ﻗﻠﻮﺑﻬﻢ ﻭﺻﻒ ﺍﻟﻤﻌﺒﻮﺩ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻷﻋﻀﺎﺀ‪ ،‬ﻭﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻭﺍﻟﺮﻛﻮﺏ‪،‬‬
‫ﻭﺍﻟ ﹼﻨﺰﻭﻝ‪ ،‬ﻭﺍﻻﺗﻜﺎﺀ‪ ،‬ﻭﺍﻻﺳﺘﻠﻘﺎﺀ‪ ،‬ﻭﺍﻻﺳﺘﻮﺍﺀ ﹼ‬
‫ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻭﺍﻟ ﹼﺘﺮﺩﺩ ﻓﻲ ﺍﻟﺠﻬﺎﺕ‪ ،‬ﻓﻤﻦ ﺃﺻﻐﻰ‬
‫ﺍﻟﺴﻴﻞ‬
‫ﺎﺕ ﻓﺎﻋﺘﻘﺪ ﺍﻟﻔﻀﺎﺋﺢ‪ ،‬ﻓﺴﺎﻝ ﺑﻪ ﹼ‬ ‫ﻮﺳ ﹺ‬ ‫ﺇﻟﻰ ﻇﺎﻫﺮﻫﻢ ﹸﻳﺒﺎﺩﺭ ﺑﹺ ﹶﻮ ﹾﻫ ﹺﻤ ﹺﻪ ﺇﻟﻰ ﹶﺗ ﹶﺨ ﱡﻴﻞﹺ ﹶ‬
‫ﺍﻟﻤ ﹾﺤ ﹸﺴ ﹶ‬
‫ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ«)‪.(١‬‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ )ﺕ‪٤٥٦/‬ﻫـ( ﻓﻲ »ﺍﻟﻔﺼﻞ ﻓﻲ ﺍﻟﻤﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ«‪:‬‬

‫ﺘﻮ ﹺﺍﺀ‪ :‬ﹸﻫ ﹶﻮ ﹶﺃﻥ ﻣﻌﻨﻰ ﹶﻗ ﹾﻮﻟﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‪﴾\[ZY ﴿ :‬‬ ‫ﺍﻻﺳ ﹶ‬ ‫ﺍﻟﺮﺍﺑﹺ ﹺﻊ ﹺﻓﻲ ﻣﻌﻨﻰ ﹾ‬ ‫»ﻭﺍﻟ ﹶﻘ ﹾﻮ ﹸﻝ ﱠ‬ ‫ﹶ‬
‫ﺍﻟﻌ ﹾﺮﺵ ﹶﺷ ﹾﻲﺀ‪ ،‬ﹶﻭ ﹸﻳ ﹶﺒ ﱢﻴ ﹸﻦ‬ ‫ﺲ ﺑﻌﺪ ﹶ‬ ‫ﺵ ﹶﻭ ﹸﻫ ﹶﻮ ﺍﻧﹾﺘﹺ ﹶﻬﺎﺀ ﺧﻠﻘﻪ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹶﻓ ﹶﻠ ﹾﻴ ﹶ‬ ‫]ﻃﻪ‪ :[٥/‬ﹶﺃﻧﹼﻪ ﻓﻌﻞ ﻓﻌﻠﻪ ﹺﻓﻲ ﹶ‬
‫ﺍﻟﻌ ﹾﺮ ﹺ‬
‫ﻭﺳﻂ‬‫ﹸ‬ ‫ﺎﻝ‪» :‬ﻓﺎﺳﺄﻟﻮﺍ ﺍﷲ ﺍﻟﻔﺮﺩﻭﺱ ﹶ‬
‫ﺍﻷ ﹾﻋ ﹶﻠﻰ ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ‬ ‫ﻮﻝ ﺍﷲ‪ ‬ﹶﺫ ﹶﻛ ﹶﺮ ﺍﻟﺠ ﹼﻨﺎﺕ‪ ،‬ﹶﻭ ﹶﻗ ﹶ‬ ‫ﹶﺫﻟﹺﻚ‪ :‬ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬
‫ﺧﻠﻖ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ‬
‫ﺵ ﹲ‬ ‫ﺍﻟﻌ ﹾﺮ ﹺ‬ ‫ﹶ‬
‫ﺍﻟﺮ ﹾﺣ ﹶﻤﻦ« ‪ .‬ﹶﻓ ﹶﺼ ﱠﺢ ﺃ ﱠﻧ ﹸﻪ ﹶﻟ ﹾﻴ ﹶ‬
‫ﺲ ﹶﻭ ﹶﺭﺍ ﹶﺀ ﹶ‬ ‫)‪(٢‬‬ ‫ﹶ‬
‫ﺍﻟﺠ ﱠﻨ ﹺﺔ ﹶﻭﺃ ﹾﻋ ﹶﻠﻰ ﺍﻟﺠ ﱠﻨﺔ ﹶﻭ ﹶﻓﻮﻕ ﹶﺫﻟﹺﻚ ﻋﺮﺵ ﱠ‬
‫ﻳﻜﻮﻥ ﻟ ﹾﻠ ﹶﻌﺎ ﹶﻟﻢ ﻧﹺ ﹶﻬﺎ ﹶﻳ ﹲﺔ‬‫ﹶ‬ ‫ﻣﻼﺀ؛ ﹶﻭﻣﻦ ﺃﻧﻜﺮ ﹶﺃﻥ‬ ‫ﺧﻼﺀ ﹶﻭ ﹶﻻ ﹲ‬ ‫ﹲ‬ ‫ﺲ ﺧﻠﻔﻪ‬ ‫ﺎﺕ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻟ ﹾﻴ ﹶ‬ ‫ﻧﹺ ﹶﻬﺎ ﹶﻳ ﹸﺔ ﹺﺟ ﹾﺮ ﹺﻡ ﹶ‬
‫ﺍﻟﻤ ﹾﺨ ﹸﻠﻮ ﹶﻗ ﹺ‬

‫ﺍﻟﺴ ﹼﻴﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﺤﻨﻔﻲ ﻓﻲ »ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ ﻓﻲ ﺷﺮﺡ‬
‫)‪ (١‬ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻟﺤﺎﻓﻆ ﹼ‬
‫ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ« )‪.(١٠٩ – ١٠٨/٢‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٢٥/٩‬ﺭﻗﻢ‪ ،(٧٤٢٣/‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪(٣٣٥/٢‬‬
‫)ﺭﻗﻢ‪ ،(٨٤٠٠/‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ )‪) (٦٧٥/٤‬ﺭﻗﻢ‪ (٢٥٣٠/‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٤٤‬‬

‫ﻭﺍﻻﺳﺘﻮﺍﺀ ﹺﻓﻲ ﺍﻟ ﱡﻠ ﹶﻐﺔ‬

‫ﹸ‬ ‫ﻹ ﹾﺳ ﹶﻼﻡ‪.‬‬ ‫ﺍﻟﻤ ﹶﻜ ﹺ‬
‫ﺎﻥ ﻓﻘﺪ ﻟﺤﻖ ﺑﻘﻮﻝ ﺍﻟﺪﹼ ﻫﺮ ﹼﻳﺔ ﹶﻭ ﹶﻓﺎﺭﻕ ﺍ ﹺ‬ ‫ﺎﻥ ﹶﻭ ﹶ‬ ‫ﹺﻣﻦ ﺍﻟﻤﺴﺎﺣﺔ ﹶﻭ ﱠ‬
‫ﺍﻟﺰ ﹶﻣ ﹺ‬
‫ﺎﻝ ﺍﷲ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‪] ﴾'&%$#"!﴿ :‬ﺍﻟﻘﺼﺺ‪[١٤/‬؛‬ ‫ﹶﻳﻘﻊ ﻋﻠﻰ ﹺﺍﻻﻧﹾﺘﹺ ﹶﻬﺎﺀ‪ ،‬ﹶﻗ ﹶ‬
‫ﺎﻝ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‪] ﴾¸¶μ´³²﴿ :‬ﻓﺼﻠﺖ‪[١١/‬؛‬ ‫ﺍﻟﺨ ﹾﻴ ﹺﺮ‪ .‬ﹶﻭ ﹶﻗ ﹶ‬ ‫ﹶﺃﻱ ﹶﻓ ﹶﻠ ﱠﻤﺎ ﺍﻧﹾﺘﻬﻰ ﺇﹺ ﹶﻟﻰ ﹸ‬
‫ﺍﻟﻘ ﱠﻮ ﹺﺓ ﹶﻭ ﹶ‬
‫ﺽ ﻋﻠﻰ ﹶﻣﺎ ﹺﻫ ﹶﻲ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﹶﻭﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‬ ‫ﱠﺐ ﹶ‬ ‫ﺍﻟﺴ ﹶﻤﺎﺀ ﺑﻌﺪ ﹶﺃﻥ ﹶﺭﺗ ﹶ‬ ‫ﹶ ﹶ‬
‫ﺍﻷ ﹾﺭ ﹶ‬ ‫ﺃﻱ ﺃ ﱠﻥ ﺧﻠ ﹶﻘﻪ ﻭﻓﻌ ﹶﻠﻪ ﺍﻧﹾﺘﻬﻰ ﺇﹺ ﹶﻟﻰ ﱠ‬
‫ﺎﻥ ﺑﹺ ﹺﻪ ﹶﻭ ﹸﺑ ﹾﻄ ﹶﻼ ﹺﻥ ﹶﻣﺎ ﻋﺪﺍ ﹸﻩ«)‪.(١‬‬
‫ﺍﻟﺤ ﱡﻖ ﹶﻭﺑﹺﻪ ﹸﻧﻘﻮﻝ ﻟﹺ ﹺﺼ ﱠﺤ ﹺﺔ ﺍﻟ ﹸﺒ ﹾﺮ ﹶﻫ ﹺ‬ ‫ﺍﻟ ﱠﺘ ﹾﻮ ﹺﻓﻴﻖ‪ .‬ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹸﻫ ﹶﻮ ﹶ‬

‫• ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .﴾×ÖÕÔ ﴿ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¦¥¤﴿ :‬‬

‫§﴾ ]ﺍﻟﻨﺤﻞ‪:[٥٠/‬‬

‫ﻓﻮﻗﻴﺔ‬
‫ﹼ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﻃﺒﻲ )ﺕ‪٦٧١/‬ﻫـ(‪» :‬ﻭﻣﻌﻨﻰ‪،﴾×Ö﴿ :‬‬
‫ﻓﻮﻗﻴﺔ ﻣﻜﺎﻥ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪:‬‬
‫ﹼ‬ ‫ﺍﻻﺳﺘﻌﻼﺀ ﺑﺎﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻱ ﻫﻢ ﺗﺤﺖ ﺗﺴﺨﻴﺮﻩ ﻻ‬
‫ﻭﺍﻟﺮﻓﻌﺔ‪ .‬ﻭﻓﻲ ﺍﻟﻘﻬﺮ ﻣﻌﻨﻰ ﺯﺍﺋﺪ ﻟﻴﺲ ﻓﻲ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﻫﻮ ﻣﻨﻊ‬
‫ﺭﻋﻴﺘﻪ ﺃﻱ ﺑﺎﻟﻤﻨﺰﻟﺔ ﹼ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﻓﻮﻕ ﹼ‬
‫ﹼ‬
‫ﻏﻴﺮﻩ ﻋﻦ ﺑﻠﻮﻍ ﺍﻟﻤﺮﺍﺩ«)‪.(٢‬‬

‫ﺃﻳﻀﺎ‪» :‬ﻭﻣﻌﻨﻰ‪﴾§ ¦¥¤﴿ :‬؛ ﺃﻱ ﻋﻘﺎﺏ ﺭﺑﻬﻢ ﻭﻋﺬﺍﺑﻪ‪ ،‬ﹼ‬

‫ﻷﻥ ﺍﻟﻌﺬﺍﺏ‬ ‫ﻭﻗﺎﻝ ﹰ‬
‫ﺍﻟﻤﻬﻠﻚ ﺇﻧﻤﺎ ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﻣﻦ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻌﻨﻰ ﻳﺨﺎﻓﻮﻥ ﻗﺪﺭﺓ ﺭﺑﻬﻢ ﺍﻟﺘﻲ ﻫﻲ ﻓﻮﻕ ﻗﺪﺭﺗﻬﻢ‪،‬‬
‫ﹲ‬
‫ﺣﺬﻑ«)‪.(٣‬‬ ‫ﻓﻔﻲ ﺍﻟﻜﻼﻡ‬

‫ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ )ﺕ‪٨٥٢/‬ﻫـ(‪» :‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻥ ﹺﺟ ﹶﻬﺘ ﹾﹶﻲ‬
‫ﻷﻥ ﻭﺻﻔﻪ ﺑﺎﻟﻌﻠﻮ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺑﺎﻟﻌﻠﻮ‪ ،‬ﹼ‬
‫ﹼ‬ ‫ﻭﺍﻟﺴﻔﻞ ﹸﻣ ﹶﺤ ﹲ‬
‫ﺎﻝ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻻ ﹸﻳﻮﺻﻒ‬ ‫ﺍﻟﻌﻠﻮ ﹼ‬
‫ﹼ‬
‫ﻭﺍﻟﻌﻠﻲ ﻭﺍﻟﻤﺘﻌﺎﻟﻲ‬
‫ﹼ‬ ‫ﺍﻟﺤﺲ‪ ،‬ﻭﻟﺬﻟﻚ ﻭﺭﺩ ﻓﻲ ﺻﻔﺘﻪ ﺍﻟﻌﺎﻟﻲ‬‫ﹼ‬ ‫ﻭﺍﻟﻤﺴﺘﺤﻴﻞ ﻛﻮﻥ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ‬
‫ﻭﻋﺰ«)‪.(٤‬‬
‫ﺟﻞ ﹼ‬‫ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳ ﹺﺮ ﹾﺩ ﺿﺪﱡ ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺣﺎﻁ ﺑﻜﻞ ﺷﻲﺀ ﹺﻋ ﹾﻠ ﹰﻤﺎ ﹼ‬

‫)‪ (١‬ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺍﻟﻔﺼﻞ ﻓﻲ ﺍﻟﻤﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ )‪.(٨٩/٢‬‬

‫)‪ (٢‬ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﻟﺠﺎﻣﻊ ﻟﻸﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪.(٣٩٩/٦‬‬
‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.(١١٣/١٠) ،‬‬
‫)‪ (٤‬ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٣٦/٦‬‬
‫‪١٤٥‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫• ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ÈÇÆÅÄÃÂÁÀ¿¾﴿ :‬‬

‫‪] ﴾ÊÉ‬ﺍﻟﺒﻘﺮﺓ‪ .[٢١٠/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾)('﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ .[١٥٨/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫»¼﴾ ]ﺍﻟﻔﺠﺮ‪:[٢٢/‬‬
‫ﺗﺼﻮﺭ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﺎ ﻻ ﻳﻠﻴﻖ ﺑﺼﻔﺎﺕ ﺍﷲ‬‫ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ ﻓﻲ ﺗﻔﺴﻴﺮﻩ‪» :‬ﻗﺪ ﹼ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﹼ‬
‫ﺗﻌﺎﻟﻰ ﻓﻲ ﻟﻔﻆ ﺍﻟﻤﺠﻲﺀ ﻭﺍﻹﺗﻴﺎﻥ ﺍ ﹼﻟﺬﻱ ﻭﺻﻒ ﺍﷲ‪ ‬ﺑﻪ ﻧﻔﺴﻪ ﻓـﻲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻓـﻲ ﻗـﻮﻟـﻪ‪:‬‬
‫﴿ﮯ¡‪] ﴾¥¤£¢‬ﺍﻟﺤﺸﺮ‪ ،[٢/‬ﻭﻗﻮﻟـﻪ‪﴾ÈÇÆÅÄ﴿ :‬‬
‫]ﺍﻟﻨﺤﻞ‪ ،[٢٢/‬ﻭﻗﻮﻟﻪ‪] ﴾¿¾½¼»﴿ :‬ﺍﻟﻔﺠﺮ‪ ،[٢٢/‬ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪:‬‬

‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻟﻘﺼﻮﺭﻫﻢ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺎﺭﺉ‪.(١)‬‬

‫ﺍﻟﻤ ﹺﺠﻲﺀ‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻟﻀﻴﻖ ﻣﺠﺎﻟﻬﻢ ﻓﻲ ﹶﻣﺠﺎﺭﻱ ﺍﻷﻟﻔﺎﻅ ﻭ ﹶﻣﺠﺎﺯﻫﺎ)‪ ،(٢‬ﻭﻟﻴﺲ ﹸﻳﻘﺎﻝ‪ :‬ﺍﻹﺗﻴﺎﻥ ﹶﻭ ﹶ‬
‫ﺃﻣﺮﺍ‬
‫ﺍﻟﻤﺘﺤﺮﻙ ﻣﻦ ﻣﻜﺎﻥ ﺇﻟﻰ ﻣﻜﺎﻥ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻗﺪ ﹸﻳﻘﺎﻝ‪ :‬ﻟﻘﺼﺪ ﺍﻟﻘﺎﺻﺪ ﺑﻌﻨﺎﻳﺘﻪ ﹰ‬‫ﹼ‬ ‫ﺍﻟﺤﻲ‬
‫ﹼ‬ ‫ﻻﻧﺘﻘﺎﻝ‬
‫ﺍﻟﻤ ﹾﺮ ﹶﻭ ﹶﺓ ﻣﻦ ﺑﺎﺑﹺﻬﺎ‪ ،‬ﻭ ﹸﻳﻘﺎﻝ ﹰ‬
‫ﺃﻳﻀﺎ‪ :‬ﻻﺳﺘﻴﻔﺎﺀ ﻓﻌﻞ ﻳﺘﻮﻻﻩ‪ ،‬ﻛﻘﻮﻟﻚ‪:‬‬ ‫ﻳﺴﺘﺼﻠﺤﻪ‪ ،‬ﻛﻘﻮﻟﻪ‪ :‬ﺃﺗﻴﺖ ﹶ‬
‫ﺃﺗﻴﺖ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻗﺪ ﹸﻳﻘﺎﻝ ﹰ‬
‫ﺃﻳﻀﺎ‪ :‬ﻟﻔﻌﻞ ﻳﻔﻌﻠﻪ ﻋﻠﻰ ﻳﺪ ﻣﻦ ﻳﺴﺘﻜﻔﻴﻪ‪ ،‬ﻛﻘﻮﻟﻚ‪:‬‬ ‫ﹸ‬
‫ﺶ ﻋﻈﻴﻢ‪ ،‬ﻭﻣﻨﻪ‪] ﴾98765 4﴿ :‬ﺍﻟﻨﻤﻞ‪.[٣٧/‬‬ ‫ﺇﻥ ﺍﻷﻣﻴﺮ ﻧﺎﺣﻴﺔ ﻛﺬﺍ ﺑﹺ ﹶﺠ ﹾﻴ ﹴ‬
‫ﹼ‬
‫ﺃﻥ ﺍﻟﺮﺋﻴﺲ ﻳﺘﻮﻟﻰ ﺍﻷﻣﻴﺮ ﺑﹺ ﹶﻤ ﹾﻦ ﻳﺴﺘﻜﻔﻴﻪ ﺗﺎﺭ ﹰﺓ ﻭﺑﻨﻔﺴﻪ ﺗﺎﺭ ﹰﺓ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺘﻮﻟﻰ‬ ‫ﻭﻟﻤﺎ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﹼ‬
‫ﺍﻟﻌﺬﺍﺏ ﺍ ﹼﻟﺬﻱ ﻻ ﻏﺎﻳﺔ ﻭﺭﺍﺀﻩ‪،‬‬
‫ﹶ‬ ‫ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﹸﻳ ﹶﺒ ﱢﻴ ﹶﻦ‬
‫ﺑﻨﻔﺴﻪ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﺃﻛ ﹶﺒﺮ ﻭﺃﻋﻈﻢ‪ ،‬ﹼ‬
‫ﺟﻌﻠﻪ ﻣﻨﺴﻮ ﹰﺑﺎ ﺇﻟﻰ ﻧﻔﺴﻪ ﻭﺇﺗﻴﺎﻧﺎ ﻟﻪ )‪ .(...‬ﻭﻭﺟﻪ ﺁﺧﺮ )‪ (...‬ﻭﻫﻮ‪ :‬ﹼ‬
‫ﺃﻥ ﺍﻟﻔﻌﻞ ﻛﻤﺎ ﹸﻳﻨﺴﺐ ﺇﻟﻰ‬

‫ﹴ‬
‫ﻭﺳﺎﻕ‪ ،‬ﻭﺣﻘﻮ‪ ،‬ﹶﻭ ﹺﺭ ﹾﺟ ﹴﻞ‪،‬‬ ‫ﹴ‬
‫ﻭﺟﻨﺐ‪،‬‬ ‫ﻭﺃﻋﻴﻦ‪ ،‬ﹴ‬
‫ﻭﺃﻳﺪ‪،‬‬ ‫ﹴ‬ ‫ﺃﻥ ﷲ ﺟﻮﺍﺭﺡ ﻭﺃﻋﻀﺎﺀ ﻣﻦ ﻭﺟﻪ‪،‬‬ ‫)‪ (١‬ﻷﻧﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﹼ‬
‫ﺍﻟﺴﻨﱠﺔ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻷﻋﻀﺎﺀ ﻣﻨﺴﻮﺑﺔ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪،‬‬ ‫ﹺ‬
‫ﻭﺩﻟﻴﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﹶﻭ ﱡ‬
‫ﹺ‬
‫ﺍﻟﺴﻨﱠﺔ‪ ،‬ﻷﻧﹼﻨﺎ‬‫ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﹸﻧ ﹾﺜﺒﹺ ﹸﺖ ﷲﹺ ﻣﺎ ﺃﺛﺒﺘﻪ ﻟﻨﻔﺴﻪ!!! ﻭﻫﺬﺍ ﻓﻬﻢ ﺳﻘﻴﻢ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﻣﺎ ﻭﺭﺩ ﻓﻲ ﱡ‬
‫ﻟﻮ ﺃﺧﺬﻧﺎ ﺑﻈﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺴﻨﺔ ﹸﻳﻠﺰﻣﻨﺎ ﺇﺛﺒﺎﺕ ﺷﺨﺺ ﻟﻪ ﻭﺟ ﹲﻪ ﻭﺍﺣﺪ ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻮﺟﻪ‬
‫ﺃﻋﻴﻦ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻟﻪ ﺣﻘﻮ ﻭﺟﻨﺐ ﻭﺍﺣﺪ ﻭﻋﻠﻴﻪ ﺃﻳﺪ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻟﻪ ﺳﺎﻕ ﹶﻭ ﹺﺭ ﹾﺟ ﹲﻞ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﻧﺮ￯ ﻓﻲ ﺍﻟﺪﹼ ﻧﻴﺎ‬
‫ﺷﺨﺼﺎ ﺃﻗﺒﺢ ﺻﻮﺭ ﹰﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺘ ﹶ ﹺ‬
‫ﹶﺨ ﱠﻴﻠﺔ!!! ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻈﺎﻟﻤﻮﻥ ﹸﻋ ﹸﻠﻮﺍ ﹰ‬
‫ﻛﺒﻴﺮﺍ‪.‬‬ ‫ﹸ‬ ‫ﹰ‬
‫ﻭﺳﻤﻮﻩ ﻃﺎﻏﻮﺗﺎ‪ ،‬ﻛﻤﺎ ﻣﺮ ﻓﻲ )ﺹ‪ (١٢٤/‬ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ‬
‫)‪ (٢‬ﻷﺟﻞ ﺫﻟﻚ ﻗﺪ ﺃﻧﻜﺮﻭﺍ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﹼ‬
‫ﺍﻟﻘﻴﻢ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٤٦‬‬

‫ﺎﺷ ﹺﺮ ﻟﻪ‪ ،‬ﹸﻳﻨﺴﺐ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﺳﺒﺒﻪ ﹶﻭ ﹸﻣ ﹶﺴ ﱢﻬ ﹸﻠ ﹸﻪ؛ ﹶﻧﺤﻮ ﺃﻥ ﹸﻳﻘﺎﻝ‪) :‬ﺍﻟﺮﺣﻤﻦ ﻋ ﹼﻠﻢ(‪ ،‬ﻭﺇﻧﹼﻤﺎ ﻋ ﹼﻠﻤﻨﺎ‬ ‫ﺍﻟﻤ ﹶﺒ ﹺ‬
‫ﹸ‬
‫ﻓﺼﺢ ﺃﻥ ﹸﻳﻨﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻬﺬﺍ‬ ‫ﹼ‬ ‫ﷲ‪‬ﹼ‪‬‬‫ﻳﻞ ﻋ ﹼﻠﻤﻪ ﺍ ﹸ‬
‫ﻳﻞ‪ ،‬ﹶﻭ ﹺﺟ ﹾﺒ ﹺﺮ ﹸ‬ ‫ﻣﻦ ﻋ ﹼﻠﻤﻪ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ‪ ،‬ﹶﻭ ﹶﻋ ﱠﻠ ﹶﻢ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﹺﺟ ﹾﺒ ﹺﺮ ﹸ‬
‫ﻗﺪ ﹸﻳﻨﺴﺐ ﻓﻌﻞ ﻭﺍﺣﺪ ﺗﺎﺭ ﹰﺓ ﺇﻟﻰ ﺍﷲ‪ ‬ﻭﺗﺎﺭ ﹰﺓ ﺇﻟﻰ ﻏﻴﺮﻩ؛ ﻧﺤﻮ‪﴾ÑÐÏÎÍ﴿ :‬‬
‫]ﺍﻟﺴﺠﺪﺓ‪ ،[١١/‬ﻭﻗﺎﻝ ﺗﻌﺎﻟـﻰ‪] ﴾987﴿ :‬ﺍﻟﺰﻣﺮ‪ .(...) [٤٢/‬ﻭﻗﻮﻟﻪ‪،﴾Å﴿ :‬‬
‫ﹶﺟﻤﻊ ﻇ ﹼﻠﺔ‪ ،‬ﹸﻳﻘﺎﻝ‪ :‬ﻇ ﹼﻠﺔ ﻭﻇﻠﻞ ﻭﻇﻼﻝ‪ ،‬ﹶﻧﺤﻮ ﹸﺧﻠﺔ ﻭﺧﻠﻞ ﻭﺧﻼﻝ‪ ،‬ﻭﺍﻹﺷﺎﺭﺓ ﺑﻬﺪﻑ ﺇ ﹼﻣﺎ ﺇﻟﻰ‬
‫ﺃﻣﻄﺎﺭ ﻋﺬﺍﺏ‪ ،‬ﻛﻌﺎﺭﺽ ﻋﺎﺩ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻗﻮﻟﻪ‪] ﴾`_^]﴿ :‬ﺍﻷﺣﻘﺎﻑ‪ ،[٢٤/‬ﺃﻭ ﺇﻟﻰ‬
‫ﺃﻫﻮﺍﻝ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪ ﴾¿ ¾﴿ :‬ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟ ﹼﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ«)‪.(١‬‬

‫• ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪]﴾ÃÂÁ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦٤/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪('﴿ :‬‬

‫) *‪] ﴾+‬ﺍﻟﻔﺘﺢ‪ ،[١٠/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾μ´³²±°¯®﴿ :‬‬
‫]ﺹ‪ .[٧٥/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ÎÍÌËÊÉÈÇ﴿ :‬ﻳﺲ‪:[٨٣/‬‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ«‪» :‬ﺍﻟﻴﺪ ﻓﻲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﺑﻤﻌﻨﻰ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻹﺣﺴﺎﻥ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬

‫ﺗﺮﻳﺤﻲ ﻓﺘﻠﻘﻲ ﻣﻦ ﻓﻮﺍﺿﻠﻪ ﻳﺪﺍ‬ ‫ﻣﺘﻰ ﺗﻨﺎﺧﻲ ﻋﻨﺪ ﺑﺎﺏ ﺑﻨﻲ ﻫﺎﺷﻢ‬

‫ﻭﻣﻌﻨﻰ ﻗﻮﻝ ﺍﻟﻴﻬﻮﺩ ﴿¶¸‪] ﴾¹‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦٤/‬ﺃﻱ‪ :‬ﻣﺤﺒﻮﺳﺔ ﻋﻦ ﺍﻟﻨﻔﻘﺔ‪ .‬ﻭﺍﻟﻴﺪ‪:‬‬

‫ﺍﻟﻘﻮﺓ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﻟﻨﺎ ﺑﻬﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﻳﺪ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ÃÂÁ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪،[٦٤/‬‬
‫ﹼ‬
‫ﺃﻱ ﻧﻌﻤﺘﻪ ﻭﻗﺪﺭﺗﻪ‪ .‬ﻭﻗﻮﻟﻪ ﴿‪ ﴾μ´³‬ﺃﻱ‪ :‬ﺑﻘﺪﺭﺗﻲ ﻭﻧﻌﻤﺘﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﻓﻲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﻟﻰ‪] ﴾+*)('﴿ :‬ﺍﻟﻔﺘﺢ‪ ،[١٠/‬ﺃﻱ‪ :‬ﹺﻣ ﱠﻨ ﹸﺘ ﹸﻪ ﻭﺇﺣﺴﺎﻧﻪ‪ .‬ﹸ‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻛﻼﻡ ﺍﻟﻤﺤﻘﻘﻴﻦ‪.‬‬
‫ﺗﺼﺮﻑ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‪» :‬ﺍﻟﻴﺪﺍﻥ ﺻﻔﺘﺎﻥ ﺫﺍﺗﻴﺘﺎﻥ ﹸﺗ ﹶﺴ ﱠﻤ ﹶﻴﺎﻥ ﺑﺎﻟﻴﺪﻳﻦ«‪ .‬ﹸ‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﹼ‬
‫ﺧﻠﻘﺖ ﺃﻧﺎ‪ ،‬ﻓﻬﻮ ﻛﻘﻮﻟﻪ‪\﴿ :‬‬
‫ﹸ‬ ‫ﺑﺎﻟﺮﺃﻱ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ‪» :‬ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﻟﻤﺎ‬
‫]^_﴾ ]ﺍﻟﺤﺞ‪ [١٠/‬ﺃﻱ ﺑﻤﺎ ﹶﻗﺪﱠ ﹶﻣ ﹶﺖ ﹶ‬
‫ﺃﻧﺖ«‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺒﻠﻪ‪ :‬ﻟﻮ ﻟﻢ ﻳﻜﻦ ﻵﺩﻡ‬
‫ﺍﻟﺴﻼﻡ ﻣﺰ ﹼﻳﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺑﺨﻠﻘﻪ ﺑﺎﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ ﺻﻔﺔ ﻟﻤﺎ ﻋﻈﻤﻪ ﺑﺬﻛﺮﻫﺎ‬
‫ﻋﻠﻴﻪ ﹼ‬

‫)‪ (١‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ ،‬ﺗﻔﺴﻴﺮ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ )‪.(٤٣٥ – ٤٣٤/١‬‬

‫‪١٤٧‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﻭﺃﺟ ﹼﻠﻪ ﻓﻘﺎﻝ‪ ،﴾μ﴿ :‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺪﺭﺓ ﻟﻤﺎ ﻛﺎﻧﺖ ﻟﻪ ﻣﺰﻳﺔ)‪ .(١‬ﻓﺈﻥ ﻗﺎﻟﻮﺍ ﺍﻟﻘﺪﺭﺓ ﻻ ﹸﺗﺜﻨﻰ‪،‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﴿‪ ،(٢)﴾μ‬ﻗﻠﻨﺎ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻟﺖ ﺍﻟﻌﺮﺏ‪ :‬ﻟﻴﺲ ﻟﻲ ﺑﻬﺬﺍ ﺍﻷﻣﺮ ﻳﺪﺍﻥ‪ ،‬ﺃﻱ ﻟﻴﺲ ﻟﻲ ﺑﻪ‬
‫ﻗﺪﺭﺓ‪ .‬ﻭﻗﺎﻝ ﻋﺮﻭﺓ ﺑﻦ ﺣﺰﺍﻡ ﻓﻲ ﺷﻌﺮﻩ‪:‬‬

‫ﺑﻤﺎ ﺿﻤﻨﺖ ﻣﻨﻚ ﺍﻟﻀﻠﻮﻉ ﻳﺪﺍﻥ‬ ‫ﻓﻘــﺎﻻ ﺷﻔـﺎﻙ ﺍﷲ ﻭﺍﷲ ﻣـﺎ ﻟﻨـﺎ‬

‫ﻣﻴﺰﻩ ﺑﺬﻟﻚ ﻋﻦ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻧﻔﺎﻩ ﻗﻮﻟﻪ‪﴾)('&%$#﴿ :‬‬

‫ﻭﻗﻮﳍﻢ‪ :‬ﹼ‬
‫]ﻳﺲ‪ ،[٧١/‬ﻭﱂ ﻳﺪﻝ ﻫﺬﺍ ﻋﲆ ﲤﻴﻴﺰ ﺍﻷﻧﻌﺎﻡ ﻋﲆ ﺑﻘﻴﺔ ﺍﳊﻴﻮﺍﻥ)‪ .(٣‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ÃÂ﴿ :‬‬
‫‪] ﴾ÆÅÄ‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪[٤٧/‬؛ ﺃﻱ ﺑﹺ ﹸﻘ ﱠﻮ ﹴﺓ)‪ .(٤‬ﹸﺛ ﱠﻢ ﻗﺪ ﺃﺧﱪ ﺃﻧﹼﻪ ﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ)‪ ،(٥‬ﻭﱂ‬
‫ﻳﺮﺩ ﺇﻻ ﺍﻟﻮﺿﻊ ﺑﺎﻟﻔﻌﻞ ﻭﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﻭﺍﳌﻌﻨﻰ‪ :‬ﹶﻧ ﹶﻔ ﹾﺨ ﹸﺖ ﺃﻧﺎ‪ .‬ﻭﻳﻜﻔﻲ ﴍﻑ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﺇﺫ ﻻ ﻳﻠﻴﻖ‬

‫)‪ (١‬ﻭﻳﻜﻔﻲ ﻓﻲ ﺑﻴﺎﻥ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍ ﹼﻟﺬﻱ ﻧﺴﺒﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻟﺒﻌﺾ ﺍﻟﺒﻠﻪ‪ ،‬ﻣﺨﺎﻟﻔﺘﻪ ﺻﺮﻳﺢ‬
‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾, +*)('&%$#"!﴿ :‬ﻳﺲ‪[٧١/‬؛ ﻓﺎﻷﻧﻌﺎﻡ‬
‫ﺃﻳﻀﺎ‬
‫ﻣﻦ ﺧﻴﻞ ﻭﺇﺑﻞ ﻭﺣﻤﻴﺮ ﻭﺑﻘﺮ ﻭﺑﻐﺎﻝ ﻭﻏﻴﺮﻫﺎ ﻣﺨﻠﻮﻗﺔ ﺑﻴﺪ ﺍﷲ ﺗﻌﺎﻟﻰ – ﺃﻱ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﻟﻰ – ﹰ‬
‫ﺑﻨﺺ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻓﺄﻳﻦ ﺍﻟﺘﹼﺸﺮﻳﻒ ﻵﺩﻡ ﻛﻤﺎ ﺗﻈ ﹼﻦ ﺍﻟﻤﺠﺴﻤﺔ ﺑﺄﻧﹼﻪ ﺧﻠﻘﻪ ﺑﻴﺪﻩ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ؟!!‬
‫)‪ (٢‬ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﻟﻪ ﻗﺪﺭﺗﻴﻦ‪ ،‬ﹼ‬
‫ﻷﻥ ﻟﻔﻈﺔ )ﺍﻟﻴﺪﻳﻦ( ﻗﺪ ﺗﹸﻄﻠﻖ ﻭ ﹸﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﻟﻰ‪] ﴾\[ZYX﴿ :‬ﺍﻟﻤﺴﺪ‪ [١/‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺬﻟﻚ ﺫﺍﺕ ﺃﺑﻲ ﻟﻬﺐ ﺑﻼ ﺃﺩﻧﻰ ﹼ‬
‫ﺷﻚ‪.‬‬
‫)‪ (٣‬ﺃﻱ ﺇﺫﺍ ﻗﻠﺘﻢ‪ :‬ﹼ‬
‫»ﺇﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ‪ ‬ﻗﺪ ﹶﺧ ﱠﺼ ﹸﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺄﻧﹼﻪ ﺧﻠﻘﻪ ﺑﻴﺪﻩ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺻﻔﺘﻪ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻭﺗﻘﻮﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺎ ﻟﻢ‬ ‫ﻭﻫﻢ ﹼ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻹﺑﻠﻴﺲ‪ .«﴾μ´³²±°¯﴿ :‬ﻗﻠﻨﺎ‪ :‬ﻫﺬﺍ ﹲ‬
‫ﺧﻠﻘﺖ ﺃﻧﺎ ﻭﻟﻢ ﹶﻳ ﹾﺨ ﹸﻠ ﹾﻘ ﹸﻪ ﻏﻴﺮﻱ ﻭﺃﻧﺎ ﺭ ﹼﺑﻚ ﻭﺭ ﹼﺑﻪ‪،‬‬
‫ﹸ‬ ‫ﻳﻘﻞ‪ ،‬ﺇﺫ ﹼ‬
‫ﺇﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ‪ :‬ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﺴﺠﺪ ﻟﻤﺎ‬
‫ﺃﻳﻀﺎ – ﺃﻱ‬‫ﺃﻥ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺧﻴﻞ ﻭﺇﺑﻞ ﻭﺣﻤﻴﺮ ﻭﺑﻘﺮ ﻭﺑﻐﺎﻝ ﻭﻏﻴﺮﻫﺎ ﻣﺨﻠﻮﻗﺔ ﺑﻴﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﹰ‬ ‫ﺑﺪﻟﻴﻞ ﹼ‬
‫ﺑﻘﺪﺭﺓ ﺍﷲ – ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪.﴾, +*)('&%$#"!﴿ :‬‬
‫ﹶﻒ‪ ،‬ﻛﻤﺎ ﻓﻲ‬‫)‪ (٤‬ﻛﻤﺎ ﹼﺃﻭﻟﻬﺎ ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻟﻔﻈﺔ ) ﹶﺃ ﹾﻳﺪ( ﻫﻲ ﺟﻤﻊ )ﻳﺪ( ﻭﻫﻲ ﺍﻟﻜ ﱡ‬
‫»ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ« )‪ (١٣٤٧/١‬ﻟﻠﻔﻴﺮﻭﺯﺁﺑﺎﺩﻱ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ÆÅÄÃÂÁÀ﴿ :‬‬
‫‪.﴾ÉÈÇ‬‬
‫)‪ (٥‬ﻓﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾°¯®¬«ª﴿ :‬ﺍﻟﺴﺠﺪﺓ‪ ،[٩/‬ﻭﻣﻌﻨﻰ‪ ﴾°¯﴿ :‬ﺃﻱ ﹺﻣ ﹶﻦ‬
‫ﻟﻴﺸﺮﻓﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﺿﺎﻑ ﺍﻟﻜﻌﺒﺔ ﺇﻟﻴﻪ ﻟﻴﺸﺮﻓﻬﺎ ﻓﻘﺎﻝ ﻟﺴﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‪:‬‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﺘﻲ ﺧﻠﻘﻬﺎ ﻭﺃﺿﺎﻓﻬﺎ ﺇﻟﻴﻪ ﹼ‬
‫ﹼ‬
‫﴿‪] ﴾UTSRQP‬ﺍﻟﺤﺞ‪.[٢٦/‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٤٨‬‬

‫ﺑﺎﳋﺎﻟﻖ ﹼ‬
‫ﺟﻞ ﺟﻼﻟﻪ ﺳﻮ￯ ﺫﻟﻚ ﻷﻧﻪ ﻻ ﳛﺘﺎﺝ ﺃﻥ ﻳﻔﻌﻞ ﺑﻮﺍﺳﻄﺔ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻟﻪ ﺃﻋﻀﺎﺀ ﻭﺟﻮﺍﺭﺡ‬
‫ﺍﻟﻐﻨﻲ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺸﺎﻏﻞ ﺑﻄﻠﺐ ﺗﻌﻈﻴﻢ ﺁﺩﻡ ﻣﻊ ﺍﻟﻐﻔﻠﺔ ﻋﲈ ﻳﺴﺘﺤﻘﻪ‬ ‫ﹼ‬ ‫ﻳﻔﻌﻞ ﲠﺎ ﻷﻧﹼﻪ‬
‫ﻷﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺻﻔﺔ‬‫ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺍﻟ ﹼﺘﻌﻈﻴﻢ ﺑﻨﻔﻲ ﺍﻷﺑﻌﺎﺽ ﻭﺍﻵﻻﺕ ﰲ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﹼ‬
‫ﺲ ﻃﻴﻨﺔ ﺁﺩﻡ ﹴ‬
‫ﺑﻴﺪ ﻫﻲ ﺑﻌﺾ‬ ‫ﺍﷲ ﹶﻳ ﹶﻤ ﱡﺲ‪ ،‬ﺣﺘﻰ ﺗﻮﳘﻮﺍ ﺃﻧﹼﻪ ﹶﻣ ﱠ‬ ‫ﺃﻥ ﹶ‬‫ﻇﻦ ﺑﻌﺾ ﺍﻟ ﹸﺒ ﹾﻠ ﹺﻪ ﹼ‬‫ﺍﻷﺟﺴﺎﻡ‪ .‬ﻭﻗﺪ ﹼ‬
‫ﺫﺍﺗﻪ‪ ،‬ﻭﻣﺎ ﹶﻓ ﹺﻄﻨﹸﻮﺍ ﺃﻧﹼﻪ ﻣﻦ ﲨﻠﺔ ﳐﻠﻮﻗﺎﺗﻪ ﹺﺟ ﹾﺴ ﹰﲈ ﻳﻘﺎﺑﻞ ﹺﺟ ﹾﺴ ﹰﲈ ﻓﻴﺘﺤﺪﹼ ﺑﻪ ﻭﻳﻔﻌﻞ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﹼ‬
‫ﺍﻟﺴﺤﺮ ﻣﻦ‬
‫ﻓﻴﺘﻐﲑ ﺑﻪ ﺍﻟﴚﺀ ﹶﺣﺎﻻ ﹶﻭ ﹺﺻ ﹶﻔ ﹰﺔ!! ﺃﻓﱰﺍﻩ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﺃﻓﻌﺎﻝ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﺟﺴﺎﻡ‬
‫ﻳﻌﻘﺪ ﻋﻘﺪﹰ ﺍ ﹼ‬
‫ﺗﺘﻌﺪ￯ ﺇﱃ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﺛﻢ ﳛﺘﺎﺝ ﻫﻮ ﰲ ﺃﻓﻌﺎﻟﻪ ﺇﱃ ﻣﻌﺎﻧﺎﺓ ﺍﻟﻄﲔ؟! ﻭﻗﺪ ﹸﺭ ﱠﺩ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‬
‫ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪~}|{zyxwv﴿ :‬ﮯ¡‪﴾¦¥¤£¢‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١)«[٥٨/‬‬

‫• ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺣﻖ ﻣﻮﺳﻰ‪] ﴾>=<﴿ :‬ﻃﻪ‪ .[٣٩/‬ﻭﻗﻮﻟﻪ‬

‫ﺗﻌﺎﻟﻰ ﻟﻨﻮﺡ‪] ﴾ÚÙØ﴿ :‬ﻫﻮﺩ‪] ﴾\[﴿ ،[٣٩/‬ﺍﻟﻘﻤﺮ‪.[١٤/‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻟﺴﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ‪] ﴾ÕÔ ﴿ :‬ﺍﻟﻄﻮﺭ‪:[٤٨/‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺑﻌﺪ ﺃﻥ ﺳﺎﻕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪» :‬ﻭﺍﻋﻠﻢ‪ :‬ﹼ‬
‫ﺃﻥ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ –‬
‫ﺍﻟﻤﺬﻛﻮﺭﺓ ﺁﻧﹺ ﹰﻔﺎ – ﻻ ﹸﻳﻤﻜﻦ ﺇﺟﺮﺍﺅﻫﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﻟﻮﺟﻮﻩ‪:‬‬

‫ﺇﻥ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾>=<﴿ :‬ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺳﻰ‪ ‬ﹸﻣ ﹾﺴﺘ ﹺﹶﻘﺮﺍ‬
‫ﺍﻷﻭﻝ‪ :‬ﹼ‬
‫ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻌﻴﻦ ﻣﻠﺘﺼ ﹰﻘﺎ ﺑﻬﺎ ﻣﺴﺘﻌﻠ ﹰﻴﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻘﻮﻟﻪ ﻋﺎﻗﻞ‪.‬‬

‫ﺍﻟﺼﻨﻌﺔ ﻫﻲ‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﹼ‬

‫ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ÚÙØ﴿ :‬ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺁﻟﺔ ﺗﻠﻚ ﹼ‬
‫ﺗﻠﻚ ﺍﻟﻌﻴﻦ‪.‬‬

‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﹼ‬
‫ﺇﻥ ﺇﺛﺒﺎﺕ ﺍﻷﻋﻴﻦ ﻓﻲ ﺍﻟﻮﺟﻪ ﺍﻟﻮﺍﺣﺪ ﻗﺒﻴﺢ‪.‬‬

‫ﻓﺜﺒﺖ‪ :‬ﺃﻧﹼﻪ ﻻ ﹸﺑﺪﱠ ﻣﻦ ﺍﻟﻤﺼﻴﺮ ﺇﻟﻰ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺃﻥ ﹸﺗﺤﻤﻞ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺷﺪﹼ ﺓ‬

‫)‪ (١‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ )ﺹ‪.(١١٦ - ١١٤/‬‬
‫‪١٤٩‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﺃﻥ ﻣﻦ ﻋﻈﻤﺖ ﻋﻨﺎﻳﺘﻪ ﺑﺸﻲﺀ‪ ،‬ﻭﻣﻴﻠﻪ ﺇﻟﻴﻪ‪،‬‬ ‫ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺤﺮﺍﺳﺔ؛ ﻭﺍﻟﻮﺟﻪ ﻓﻲ ﺣﺴﻦ ﺍﻟﻤﺠﺎﺯ‪ :‬ﹼ‬
‫ﻭﺭﻏﺒﺘﻪ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﻛﺜﻴﺮ ﺍﻟ ﹼﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻓﺠﻌﻞ ﻟﻔﻆ )ﺍﻟﻌﻴﻦ( – ﺍﻟﺘﻲ ﻫﻲ ﺁﻟﺔ ﻟﺬﻟﻚ ﺍﻟﻨﻈﺮ – ﻛﻨﺎﻳ ﹰﺔ‬
‫ﻋﻦ ﺷﺪﹼ ﺓ ﺍﻟﻌﻨﺎﻳﺔ«)‪.(١‬‬

‫• ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﻟﻰ‪] ﴾ÈÇÆÅ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪ .[٢٠٦/‬ﻭ ﴿‪ª‬‬

‫«¬®¯‪] ﴾±°‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٥٥/‬ﻭ ﴿@‪﴾E DCBA‬‬
‫]ﺍﻟﻘﻤﺮ‪ .[٥٥/‬ﻭ﴿§¨©‪] ﴾¬«ª‬ﺍﻟﺘﺤﺮﻳﻢ‪ .[١١/‬ﻭ﴿‪Î ÍÌ ËÊ‬‬
‫‪] ﴾Ï‬ﺹ‪ .[٤٠/‬ﻭ﴿‪] ﴾zyxw‬ﺍﻷﻧﺒﻴﺎﺀ‪:[٩/‬‬

‫»ﻛﻞ ﺫﻟﻚ‪ ،‬ﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻋﻨﺪﻳﺔ‬ ‫ﺳﺎﻕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ :‬ﹼ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺟﻤﺎﻋﺔ ﺑﻌﺪ ﺃﻥ ﹶ‬
‫ﺍﻟﺠﻬﺔ ﺑﻞ ﻋﻨﺪ ﹼﻳﺔ ﺍﻟﺸﺮﻑ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻹﻋﺎﻧﺔ ﻭﺍﻟﺠﺒﺮ ﻭﺍﻟ ﹼﻠﻄﻒ‪ ،‬ﻻ ﻋﻨﺪ ﹼﻳﺔ ﹶ‬
‫ﺍﻟﺤ ﱢﻴ ﹺﺰ ﻭﺍﻟﻤﻜﺎﻥ ﻓﺈﻥ‬
‫ﻛﻮﻥ ﺍﻟﺮﺏ ﺗﻌﺎﻟﻰ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺠﻬﺔ ﻭﺍﻟﻤﻜﺎﻥ ﹸﻣ ﹶﺤ ﹲ‬
‫ﺎﻝ ﺑﺎﻹﺟﻤﺎﻉ«)‪.(٢‬‬

‫ﺍﻟﻌ ﹾﻨ ﹺﺪ ﱠﻳ ﹺﺔ‬
‫»ﻭ ﹶﻣ ﹾﻌﻨﹶﻰ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻠﻐﻮﻱ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ )ﺕ‪٧٤٥/‬ﻫـ( ﻓﻲ ﺗﻔﺴﻴﺮﻩ‪ :‬ﹶ‬
‫ﺎﻥ«)‪.(٣‬‬ ‫ﺎﻟﻤ ﹶﻜﺎ ﹶﻧ ﹺﺔ ﹶﻻ ﺑﹺ ﹶ‬
‫ﺎﻟﻤ ﹶﻜ ﹺ‬ ‫ﺍﻟﻘ ﹾﺮ ﹸﺏ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﺑﹺ ﹶ‬
‫ﺍﻟﺰ ﹾﻟ ﹶﻔﻰ ﹶﻭ ﹸ‬
‫ﱡ‬

‫ﷲ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﹶﻋ ﹾﻦ ﹺﺍﻻ ﹾﺳﺘﹺ ﹾﻘ ﹶﺮﺍ ﹺﺭ ﹶﻭﺍﻟ ﱠﺘ ﹶﺤ ﱡﻴ ﹺﺰ‬

‫»ﻭﺍ ﹸ‬
‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻌﺮﺍﻗﻲ )ﺕ‪٨٢٦/‬ﻫـ(‪ :‬ﹶ‬ ‫ﹸ‬ ‫ﻭﻗﺎﻝ‬
‫ﻑ«)‪.(٤‬‬ ‫ﺍﻟﺸ ﹶﺮ ﹺ‬‫ﺎﻥ ﹶﺑ ﹾﻞ ﹺﻣ ﹾﻦ ﹶﺣ ﹾﻀ ﹶﺮ ﹺﺓ ﱠ‬ ‫ﺎﻟﻌ ﹾﻨ ﹺﺪ ﱠﻳ ﹸﺔ ﹶﻟ ﹾﻴ ﹶﺴ ﹾﺖ ﹺﻣ ﹾﻦ ﹶﺣ ﹾﻀ ﹶﺮ ﹺﺓ ﹶ‬
‫ﺍﻟﻤ ﹶﻜ ﹺ‬ ‫ﺍﻟﺠ ﹶﻬ ﹺﺔ ﹶﻓ ﹺ‬
‫ﹶﻭ ﹺ‬

‫ﺍﻟﻤ ﹶﻮ ﹺﺍﻓ ﹸﻖ‬

‫ﻴﺢ ﹸ‬‫ﺍﻟﺼ ﹺﺤ ﹸ‬ ‫ﹸ‬
‫ﺍﻟﻤﺴﻠﻚ ﱠ‬ ‫ﻣﺴﻠﻚ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭﻳﻞﹺ ﻫﻮ‬
‫ﹶ‬ ‫ﻭﻓﻲ ﻧﻬﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻤﺒﺤﺚ‪ ،‬ﹶﻳ ﹶﺘ ﹶﺒ ﱠﻴ ﹶﻦ ﹶﺃ ﱠﻥ‬
‫ﺑﺎﻟﻤ ﹾﻬ ﹶﻤﻞﹺ ﺍ ﹼﻟﺬﻱ ﻻ ﹸﻳ ﹾﻔ ﹶﻬ ﹸﻢ ﻣﻌﻨﺎﻩ ﻛﻤﺎ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ ﹸﻣﺨﺎﻃﺒﺔ ﻋﺒﺎﺩﻩ ﹸ‬ ‫ﻷﻥ ﹶ‬‫ﻟﻠﺸﹼ ﺮﻉ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﱠ‬
‫ﻣﺮ – ﻫﻮ ﻋﺪﻡ ﻣﻌﺮﻓﺔ ﺍﻟ ﹼﻨﺺ ﻭﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﻭﻗﺮﺍﺀﺗﻪ‬ ‫ﻫﻮ ﻣﺴﻠﻚ ﺍﻟ ﹼﺘﻔﻮﻳﺾ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﺍﻟ ﹼﺘﻔﻮﻳﺾ – ﻛﻤﺎ ﹼ‬

‫)‪ (١‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ )ﺹ‪.(٩٦/‬‬

‫)‪ (٢‬ﺍﺑﻦ ﺟﻤﺎﻋﺔ‪ ،‬ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ﻓﻲ ﻗﻄﻊ ﺣﺠﺞ ﺃﻫﻞ ﺍﻟﺘﻌﻄﻴﻞ )ﺹ‪.(١١٢/‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ )‪.(٢٦٤/٥‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﻓﻲ ﺷﺮﺡ ﺍﻟﺘﻘﺮﻳﺐ )‪.(٨٤/٨‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٥٠‬‬

‫ﺍﻟﺸ ﹾﺮ ﹺﻋ ﱠﻴ ﹸﺔ‬ ‫ﺩﻭﻥ ﺗﻔﺴﻴﺮ ﺃﻭ ﺗﺄﻭﻳﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﹼ‬

‫ﻓﺈﻥ ﺳﻠﻮﻙ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﺃﻣﺮ ﺗﺄﺑﺎﻩ ﺍﻟﻘﻮﺍﻋﺪﹸ ﱠ‬
‫ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﹺﻣﻦ ﻭﺟﻮﻩ‪:‬‬
‫ﹼ‬

‫ﺍﻷﻭﻝ‪ :‬ﹼ‬
‫ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻟﻠﻨﺎﺱ ﻟﻴﻔﻬﻤﻮﻩ ﻭﻳﻌﻠﻤﻮﺍ ﺁﻳﺎﺗﻪ ﻟﻴﺘﺪ ﹼﺑﺮﻭﻫﺎ‪ ،‬ﻗﺎﻝ‬ ‫ﹼ‬
‫ﺍﷲ‪] ﴾gfedcba﴿ :‬ﻣﺤﻤﺪ‪ ،[٢٤/‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪B﴿ :‬‬
‫‪] ﴾GFEDC‬ﺹ‪ ،[٢٩/‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪xwvuts﴿ :‬‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻏﻴﺮﻫﺎ ﹸﺗﻮﺟﺐ‬
‫ﹼ‬ ‫‪~}|{zy‬ﮯ﴾ ]ﺍﻟﻨﻤﻞ‪ ،[٨٤/‬ﻓﻬﺬﻩ ﺍﻟ ﹼﻨﺼﻮﺹ‬
‫ﺾ ﻣﺬﻫﺐ ﺍﻟ ﹼﺘﻔﻮﻳﺾ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ‬ ‫ﺗﺪ ﹼﺑﺮ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﻓﻬﻤﻬﺎ ﻭﺍﻟﻌﻠﻢ ﺑﻬﺎ ﻭﻫﺬﺍ ﹸﻳﻨ ﹺ‬
‫ﹶﺎﻗ ﹸ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻪ ﻏﻴﺮ ﻣﻌﻠﻮﻡ‪ ،‬ﹶﻟ ﹶﺨﻼ ﺇﻧﺰﺍﻟﻪ ﻋﻦ ﺍﻟﻔﺎﺋﺪﺓ‬
‫ﹸ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ » :‬ﹸﺛ ﱠﻢ ﹶﻟ ﹾﻮ ﻛﺎﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﻟﻠﺘﺒﻴﻴﻦ ﻭﺍﻹﻳﻀﺎﺡ ﻻ ﻟﻺﻏﻤﺎﺽ ﻭﺍﻹﺷﻜﺎﻝ«)‪.(١‬‬ ‫ﹶ‬ ‫ﺎﻝ‪ ،‬ﹶ‬
‫ﻷ ﱠﻥ ﺍﻟﺤﻖﹼ ﺇﻧﻤﺎ ﺃﻧﺰﻝ‬ ‫ﻭﻫﺬﺍ ﹸﻣ ﹶﺤ ﹲ‬

‫ﻭﺑﻴﻨﻮﺍ‬ ‫ﹸ‬ ‫ﺍﻟﺜﹼﺎﻧﻲ‪ :‬ﹼ‬

‫ﺍﻟﺴﻠﻒ‪ ،‬ﻗﺪ ﺛﺒﺖ ﻋﻨﻬﻢ ﺃﻧﹼﻬﻢ ﱠﺃﻭﻟﻮﺍ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﹼ‬ ‫ﺇﻥ ﹶﻣ ﹾﻦ ﺃﻃﻠﻖ ﻋﻠﻴﻬﻢ ﺍﺳﻢ ﹼ‬
‫ﻣﺮ ﺁﻧ ﹰﻔﺎ ﹶﻧ ﹶﻤ ﹺ‬
‫ﺎﺫ ﹸﺝ‬ ‫ﹸ‬
‫ﻣﻌﻨﺎﻫﺎ ﻭﻣﺮﺍﺩﻫﺎ‪ ،‬ﺳﻮﺍﺀ ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﺃﻟﻔﺎﻅ ﺃﻡ ﻓﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﺪ ﹼ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟ ﹼﺘﺎﺑﻌﻴﻦ ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ)‪،(٢‬‬
‫ﺍﻟﺴﻠﻒ ﻭﻋﻠﻤﺎﺋﻬﺎ ﻣﻦ ﹼ‬ ‫ﺃﺋﻤﺔ ﹼ‬
‫ﻛﺜﻴﺮﺓ ﻣﻦ ﺗﺄﻭﻳﻼﺕ ﹼ‬
‫ﺍﻟﺴﻠﻒ ﹺﻣ ﹶﻦ ﺍﻟﻘﻮﻝ ﺑﺎﻟ ﹼﺘﻔﻮﻳﺾ ﻭﺇﻣﺮﺍﺭ ﺍﻟ ﹼﻨﺼﻮﺹ ﺩﻭﻥ‬
‫ﻓﺈﻥ ﻣﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﻟﻤﺤﺪﺛﻴﻦ ﹺﻣ ﹶﻦ ﹼ‬
‫ﻭﻋﻠﻴﻪ ﹼ‬
‫ﻣﺮﺩﻭﺩ ﻻ ﹸﻳ ﹶﻌ ﱠﻮ ﹸﻝ ﻋﻠﻴﻪ‪.‬‬
‫ﹲ‬ ‫ﺗﺄﻭﻳﻞ ﻫﻮ ﻗﻮﻝ‬

‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹺﺔ ﻟﹺ ﹶﻤ ﹾﺴ ﹶﻠ ﹺ‬
‫ﻚ ﺍﻟ ﹼﺘﻔﻮﻳﺾ ﺑﺄﻧﹼﻪ ﻣﺴﻠﻚ ﺟﻬﻞ‪ ،‬ﻟﹺ ﹶﻤﺎ ﻓﻴﻪ‬ ‫ﻭﺻﻒ ﻋﻠﻤﺎﺀ ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﹼ‬
‫ﺇﻥ‬
‫ﺍﻷﻭﻟﻴﻦ ﻛﻤﺎ‬ ‫ﻭﺍﻟﺴﺎﺑﻘﻴﻦ ﹼ‬ ‫ﹺ‬
‫ﺍﻵﻳﺎﺕ ﻭﺟﺒﺮﻳﻞ ﹼ‬ ‫ﷲ ﺇﻟﻴﻪ ﻣﻦ‬ ‫ﺍﻟﺮﺳﻮﻝ ﺑﹺ ﹶﻤ ﹶﻌﺎﻧﹺﻲ ﻣﺎ ﹶ‬
‫ﺃﻧﺰﻝ ﺍ ﹸ‬ ‫ﹺﻣﻦ ﹶﺗﺠﻬﻴﻞ ﹼ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ،‬ﻭﻟﹺﻤﺎ ﻓﻴﻪ ﻣﻦ ﺗﻜﺬﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺠﻬﻴﻞ ﹼ‬
‫ﺍﻟﺮﺳﻮﻝ ﻭﺍﺳﺘﻄﺎﻟﺔ ﺍﻟﻔﻼﺳﻔﺔ ﻛﻤﺎ‬ ‫)‪(٣‬‬

‫ﺍﻟﻤ ﹾﺴ ﹶﻠ ﹺ‬
‫ﻚ ﻭﻟﻜﻦ ﻟﻴﺲ ﻹﺛﺒﺎﺕ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‬ ‫ﺻﺤﻴﺢ ﻟﻬﺬﺍ ﹶ‬
‫ﹲ‬ ‫ﹲ‬
‫ﻭﺻﻒ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ)‪ ،(٤‬ﻫﻮ‬

‫)‪ (١‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ )ﺹ‪.(١٧٨/‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪) :‬ﺹ‪.(١٤٠ - ١٢٧/‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯ )‪.(٣٤/٥‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪.(٩٧/‬‬
‫‪١٥١‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﺍﻟﻤ ﹺﻔ ﹺﻀ ﹶﻴ ﹺﺔ ﺇﻟﻰ ﺍﻟ ﹼﺘﺠﺴﻴﻢ‪ ،‬ﹼ‬

‫ﻷﻥ ﺗﻠﻚ ﺍﻷﻭﺻﺎﻑ ﺍﻟﺘﻲ ﹶﻭ ﹶﺻ ﹸﻔﻮﺍ ﺑﹺ ﹶﻬﺎ ﻣﺴﻠﻚ‬ ‫ﺍﻟﻜﻴﻔﻴﺔ ﹸ‬
‫ﹼ‬ ‫ﹺﻣﻦ ﺗﻔﻮﻳﺾ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻷﻧﹼﻬﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﹸﻧﺜﺒﺖ ﷲ ﺗﻌﺎﻟﻰ‬
‫ﺍﻟ ﹼﺘﻔﻮﻳﺾ ﻭﺃﻫﻠﻪ ﺳﺘﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﻣﺴﻠﻜﻬﻢ ﹰ‬
‫ﺍﻟﻜﻴﻔﻴﺔ ﻭﺻﻔﺎﺕ ﺍﻟﺠﺴﻢ ﻣﻦ ﻭﺟﻪ ﻭﻋﻴﻦ ﻭﻳﺪ ﻭ ﹺﺭﺟﻞ ﻭﺃﺻﺎﺑﻊ ﻭﻣﺎ ﺷﺎﺑﻪ ﻣﻊ ﺗﻔﻮﻳﺾ ﻫﺬﻩ‬
‫ﹼ‬
‫ﺍﻟﻜﻴﻔﻴﺔ ﺇﻟﻴﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻻﺗﹼﻔﺎﻕ ﺑﻴﻦ ﻫﺬﻳﻦ ﺍﻟﻤﺴﻠﻜﻴﻦ ﻭﺍﺿﺢ ‪ -‬ﻭﻫﻮ ﺍﻟﺠﻬﻞ ‪-‬‬ ‫ﹼ‬
‫ﺍﻷﻭﻝ – ﻭﻫﻮ ﺍﻟ ﹼﺘﻔﻮﻳﺾ – ﹶﺧ ﹶﻄ ﹰﺄ ﺁﺧﺮ ﺃﺷﻨﻊ‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹺﺔ ﻋﻠﻰ ﺍﻟﺨﻄﺄ ﹼ‬ ‫ﹴ‬
‫ﺯﻳﺎﺩﺓ ﻣﻦ ﻗﺒﻞ ﻣﺴﻠﻚ ﹸ‬ ‫ﻣﻊ‬
‫ﻣﻨﻪ ﻭﻫﻮ ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻓﻲ ﺣﻖﹼ ﺍﷲ ﻭﻫﻮ ﹸﻣ ﹶﺨﺎﻟﹺ ﹲﻒ ﻟﻠﻌﻘﻞ ﻭﺍﻟ ﹼﻨﻘﻞ ﻛﻤﺎ ﹶﺑ ﱠﻴ ﱠﻨﺎ ﻓﻲ ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‬
‫)ﺹ‪.(٤٧ - ٣٣/‬‬

‫ﺍﻟﻜﻴﻔﻴﺔ‬
‫ﹼ‬ ‫ﹶ‬
‫ﻣﺴﻠﻚ ﺗﻔﻮﻳﺾ ﺍﻟﻤﻌﻨﻰ ﺍ ﹼﻟﺬﻱ ﺳﻠﻜﺘﻪ ﹸ‬
‫ﺍﻟﻤ ﹶﻔ ﱢﻮ ﹶﺿ ﹸﺔ‪ ،‬ﻭﻣﺴﻠﻚ ﺗﻔﻮﻳﺾ‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﹼ‬
‫ﺇﻥ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺘﻲ ﻧﺰﻝ ﺑﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻫﻲ‬
‫ﹼ‬ ‫ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟ ﹼﻠﻐﺔ‬ ‫ﺍ ﹼﻟﺬﻱ ﺳﻠﻜﺘﻪ ﹸ‬
‫ﺍﻟﻤ ﹶﺠ ﱢﺴ ﹶﻤ ﹸﺔ‪ ،‬ﻳﺒﻌﺪ ﹼ‬
‫ﻣﻠﻴﺌﺔ ﺑﺎﻻﺳﺘﻌﺎﺭﺍﺕ ﻭﺍﻟﻜﻨﺎﻳﺎﺕ ﻭﺍﻟﻤﺠﺎﺯﺍﺕ‪.‬‬

‫ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺲ ﻋﻨﺪ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:﴾ÃÂÁ﴿ :‬‬
‫ﺲ ﺑﹺ ﹺﺠ ﹾﺴ ﹴﻢ ﹶﻭ ﹶﻻ ﹶﺟﺎ ﹺﺭ ﹶﺣ ﹶﺔ ﹶﻟ ﹸﻪ‪ ،‬ﹶﻭ ﹶﻻ ﹸﻳ ﹶﺸ ﱠﺒ ﹸﻪ ﺑﹺ ﹶﺸ ﹾﻲ ﹴﺀ ﹺﻣ ﹾﻦ ﹶﺧ ﹾﻠ ﹺﻘ ﹺﻪ‪ ،‬ﹶﻭ ﹶﻻ‬‫ﷲ ﺗﻌﺎﻟﻰ ﹶﻟ ﹾﻴ ﹶ‬ ‫ﺍﻟﺤﻖﱢ ﹶﺃ ﱠﻥ ﺍ ﹸ‬ ‫»ﻣ ﹾﻌ ﹶﺘ ﹶﻘﺪﹸ ﹶﺃ ﹾﻫﻞﹺ ﹶ‬
‫ﹸ‬
‫ﻮﺭ‬‫ﺍﻟﺠ ﹾﻤ ﹸﻬ ﹸ‬‫ﻳﻦ‪ .‬ﹶﻭ ﹸ‬ ‫ﻮﻝ ﺍﻟﺪﱢ ﹺ‬ ‫ﺍﻟﺤ ﹶﻮ ﹺﺍﺩ ﹸﺙ‪ ،‬ﹶﻭ ﹸﻛ ﱡﻞ ﹶﻫ ﹶﺬﺍ ﹸﻣ ﹶﻘ ﱠﺮ ﹲﺭ ﹺﻓﻲ ﹺﻋ ﹾﻠ ﹺﻢ ﹸﺃ ﹸﺻ ﹺ‬ ‫ﹸﻳ ﹶﻜ ﱠﻴ ﹸﻒ‪ ،‬ﹶﻭ ﹶﻻ ﹶﻳﺘ ﹶﹶﺤ ﱠﻴ ﹸﺰ‪ ،‬ﹶﻭ ﹶﻻ ﹸﺗ ﹺﺤ ﱡﻠ ﹸﻪ ﹶ‬
‫ﺎﻑ ﹶﺫﻟﹺ ﹶﻚ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﹶﻴﺪﹶ ﹾﻳ ﹺﻦ ﹶﺟﺎ ﹺﺭ ﹰﻳﺎ ﹶﻋ ﹶﻠﻰ ﹶﻃ ﹺﺮﻳ ﹶﻘ ﹺﺔ‬ ‫ﺍﻟﺴﺎﺑﹺ ﹺﻎ‪ ،‬ﹶﻭ ﹶﺃ ﹶﺿ ﹶ‬
‫ﺎﻣ ﹺﻪ ﱠ‬ ‫ﻮﺩ ﹺﻩ ﹶﻭﺇﹺﻧ ﹶﹾﻌ ﹺ‬
‫ﺍﺳﺘﹺ ﹶﻌ ﹶﺎﺭ ﹲﺓ ﹶﻋ ﹾﻦ ﹸﺟ ﹺ‬‫ﹶﻋ ﹶﻠﻰ ﹶﺃ ﱠﻥ ﹶﻫ ﹶﺬﺍ ﹾ‬
‫ﺎﺱ‪ :‬ﹶﻳﺪﹶ ﺍ ﹸﻩ ﻧﹺ ﹾﻌ ﹶﻤﺘﹶﺎ ﹸﻩ‪ ،‬ﹶﻓ ﹺﻘ ﹶ‬
‫ﻴﻞ‪ :‬ﹸﻫ ﹶﻤﺎ‬ ‫ﺏ ﹺﻓﻲ ﹶﻗ ﹾﻮﻟﹺ ﹺﻬ ﹾﻢ‪ :‬ﹸﻓ ﹶﻼ ﹲﻥ ﹸﻳ ﹾﻨ ﹺﻔ ﹸﻖ ﺑﹺ ﹺﻜ ﹾﻠﺘﹶﺎ ﹶﻳﺪﹶ ﹾﻳ ﹺﻪ )‪ .(...‬ﹶﻭ ﹺﻗ ﹶ‬
‫ﻴﻞ ﹶﻋ ﹺﻦ ﺍ ﹾﺑ ﹺﻦ ﹶﻋ ﱠﺒ ﹴ‬ ‫ﺍﻟﻌ ﹶﺮ ﹺ‬
‫ﹶ‬
‫ﻳﻦ ﹶﻭﻧﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﺍﻟﺪﱡ ﹾﻧﻴﺎ‪ ،‬ﹶﺃ ﹾﻭ ﻧﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﹶﺳ ﹶﻼ ﹶﻣ ﹺﺔ ﹶ‬
‫ﺍﺱ ﹶﻭﻧﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﱢ‬
‫ﺍﻟﺮﺯﹾ ﹺﻕ‬ ‫ﺍﻟﺤ ﹶﻮ ﱢ‬ ‫ﺎﺀ ﹶﻭ ﹶ‬ ‫ﺍﻷ ﹾﻋ ﹶﻀ ﹺ‬ ‫ﹶ‬ ‫ﺍﻥ ﹶﻋ ﹾﻦ ﻧﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﺍﻟﺪﱢ ﹺ‬ ‫ﹶﻣ ﹶﺠ ﹶﺎﺯ ﹺ‬

‫ﻮﻫ ﹸﻢ ﺍﻟ ﱠﺘ ﹾﺠ ﹺﺴ ﹶ‬
‫ﻴﻢ‬ ‫ﺍﻟﻤ ﹶﻄ ﹺﺮ ﹶﻭﻧﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﺍﻟ ﱠﻨ ﹶﺒ ﹺ‬
‫ﺎﺕ‪ ،‬ﹶﻭ ﹶﻣﺎ ﹶﻭ ﹶﺭ ﹶﺩ ﹺﻣ ﱠﻤﺎ ﹸﻳ ﹺ‬ ‫ﺎﻃﻨ ﹺﹶﺔ‪ ،‬ﹶﺃ ﹾﻭ ﻧﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﹶ‬
‫ﺎﻫ ﹶﺮ ﹺﺓ ﹶﻭﺍﻟ ﹶﺒ ﹺ‬ ‫ﺍﻟﻜ ﹶﻔﺎ ﹶﻳ ﹺﺔ‪ ،‬ﹶﺃ ﹺﻭ ﱠ‬
‫ﺍﻟﻈ ﹺ‬ ‫ﹶﻭ ﹺ‬
‫ــﺬ ﺍ‪ .‬ﹶﻭ ﹶﻗ ﹾﻮ ﹸﻟ ﹸﻪ ‪ ،﴾ μ´³ ﴿ :‬ﻭ﴿&'(﴾‪ ،‬ﻭ﴿ '( ) * ‪،﴾+‬‬ ‫ﹶﻛ ﹶﻬ ﹶ‬

‫ﻭ﴿<=>﴾‪ ،‬ﻭ﴿[\﴾‪ ،‬ﻭ﴿‪ ،﴾jihgf‬ﹶﻭ ﹶﻧ ﹾﺤ ﹸﻮ ﹶﻫﺎ‪ .‬ﹶﻓ ﹸﺠ ﹾﻤ ﹸﻬ ﹸ‬

‫ﻮﺭ‬
‫ﻴﻦ ﺍﻟﻜﻼﻡ)‪ .(١‬ﹶﻭ ﹶﻗ ﹶ‬
‫ﺎﻝ‬ ‫ﺎﺭ ﹺﺓ ﹶﻭ ﹶﻏ ﹾﻴ ﹺﺮ ﹶﺫﻟﹺ ﹶﻚ ﹺﻣ ﹾﻦ ﹶﺃ ﹶﻓﺎﻧﹺ ﹺ‬
‫ﺍﻻﺳﺘﹺ ﹶﻌ ﹶ‬ ‫ﺍﻷ ﱠﻣ ﹺﺔ ﹶﺃ ﱠﻧ ﹶﻬﺎ ﹸﺗ ﹶﻔ ﱠﺴ ﹸﺮ ﹶﻋ ﹶﻠﻰ ﹶﻗ ﹶﻮﺍﻧﹺ ﹺ‬
‫ﻴﻦ ﺍﻟ ﱡﻠ ﹶﻐ ﹺﺔ ﹶﻭ ﹶﻣ ﹶﺠﺎ ﹺﺯ ﹾ‬ ‫ﹸ‬

‫ﺍﻟﻤﻨﹶﺰﱢ ﹶﻫ ﹺﺔ‪.‬‬
‫)‪ (١‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺴﻠﻚ ﺍﻟﺘﹼﺄﻭﻳﻞ ﺍ ﹼﻟﺬﻱ ﺳﻠﻜﺘﻪ ﹶﺟﻤﻴﻊ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﹸ‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫‪١٥٢‬‬

‫ﺍﺕ ﹶﺛﺎﺑﹺﺘ ﹲﹶﺔ ﷲﹺ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‬ ‫ﺎﺕ ﹶﺯﺍﺋﹺﺪﹶ ﹲﺓ ﹶﻋ ﹶﻠﻰ ﱠ‬

‫ﺍﻟﺬ ﹺ‬ ‫ﺐ)‪ :(١‬ﹶﻫ ﹺﺬ ﹺﻩ ﹸﻛ ﱡﻠ ﹶﻬﺎ ﹺﺻ ﹶﻔ ﹲ‬ ‫ﺎﺿﻲ ﹶﺃﺑﻮ ﹶﺑ ﹾﻜ ﹺﺮ ﺍ ﹾﺑ ﹸﻦ ﱠ‬
‫ﺍﻟﻄ ﱢﻴ ﹺ‬ ‫ﹶﻗ ﹾﻮ ﹲﻡ ﹺﻣ ﹾﻨ ﹸﻬ ﹸﻢ ﺍﻟ ﹶﻘ ﹺ‬
‫ﻳﺪ‪.‬‬ ‫ﻴﻪ ﹶﻭ ﹶﻻ ﹶﺗ ﹾﺤ ﹺﺪ ﹴ‬
‫ﹺﻣ ﹾﻦ ﹶﻏ ﹾﻴ ﹺﺮ ﺗﹶﺸﹾ ﺒﹺ ﹴ‬

‫ﺐ‪ ،‬ﹶﻭﺍﻟﺜ ﹾﱠﻮ ﹺﺭ ﱡﻱ)‪ :(٢‬ﹸﻧ ﹾﺆ ﹺﻣ ﹸﻦ ﺑﹺ ﹶﻬﺎ ﹶﻭ ﹸﻧ ﹺﻘ ﱡﺮ ﹶﻛ ﹶﻤﺎ ﹶﻧ ﱠﺼ ﹾﺖ‪ ،‬ﹶﻭ ﹶﻻ‬ ‫ﺎﻝ ﹶﻗ ﹾﻮ ﹲﻡ ﹺﻣ ﹾﻨ ﹸﻬ ﹸﻢ ﱠ‬
‫ﺍﻟﺸ ﹾﻌﺒﹺ ﱡﻲ‪ ،‬ﹶﻭﺍ ﹾﺑ ﹸﻦ ﹸ‬
‫ﺍﻟﻤ ﹶﺴ ﱠﻴ ﹺ‬ ‫ﹶﻭ ﹶﻗ ﹶ‬
‫ﹸﻧ ﹶﻌ ﱢﻴ ﹸﻦ ﹶﺗ ﹾﻔ ﹺﺴ ﹶﻴﺮ ﹶﻫﺎ‪ ،‬ﹶﻭ ﹶﻻ ﹶﻳ ﹾﺴﺒﹺ ﹸﻖ ﺍﻟ ﱠﻨ ﹶﻈ ﹸﺮ ﻓﻴﻪ)‪.(٣‬‬

‫ﺍﻟﻤ ﹾﺴ ﹶﺄ ﹶﻟ ﹸﺔ ﹸﺣ ﹶﺠ ﹸﺠ ﹶﻬﺎ‬
‫ﺏ‪ ،‬ﹶﻭ ﹶﻫ ﹺﺬ ﹺﻩ ﹶ‬
‫ﺍﻟﻌ ﹶﺮ ﹺ‬
‫ﺎﻥ ﹶ‬ ‫ﺍﻥ ﺍﻟ ﹶﻘ ﹾﻮ ﹶﻻ ﹺﻥ ﹶﺣ ﹺﺪ ﹸ‬
‫ﻳﺚ ﹶﻣ ﹾﻦ ﹶﻟ ﹾﻢ ﹸﻳ ﹾﻤ ﹺﻌ ﹺﻦ ﺍﻟ ﱠﻨ ﹶﻈ ﹶﺮ ﹺﻓﻲ ﻟﹺ ﹶﺴ ﹺ‬ ‫ﹶﻭﻫﹶ ﹶﺬ ﹺ‬
‫ﻮﻝ ﺍﻟﺪﱢ ﹺ‬
‫ﻳﻦ«)‪.(٤‬‬ ‫ﹺﻓﻲ ﹺﻋ ﹾﻠ ﹺﻢ ﹸﺃ ﹸﺻ ﹺ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺎﻃﺒ ﹰﺔ ﹾ‬
‫ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ‬ ‫ﹶ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﹼ ﺎﻓﻌﻲ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ‪ :‬ﹼ‬
‫»ﺇﻥ‬
‫ﻭﺃﺟﻤﻌﻮﺍ‬
‫ﺍﻟ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟﺤﻠﻮﻝ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺣﻜﻢ ﺑﺬﻟﻚ ﺻﺮﻳﺢ ﺍﻟﻌﻘﻞ‪ .‬ﹾ‬
‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺇﺭﺍﺩﺓ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻴﻤﺎ ﻭﺭﺩ ﻣﻦ ﻇﻮﺍﻫﺮ ﺍﻵﻱ ﻭﺍﻷﺧﺒﺎﺭ ﹺﻣ ﱠﻤﺎ ﹸﻳﻮﻫﻢ‬
‫ﹰ‬
‫ﺍﻟﻔﻮﻗﻴﺔ ﻭﺍﻟﻌﻠﻮ‬
‫ﹼ‬ ‫ﺫﻟﻚ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﻣﺴﺄﻟﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﻫﻞ ﻳﺼﺢ ﺇﻃﻼﻕ ﺟﻬﺔ‬
‫ﻣﻦ ﹶﻏ ﹾﻴ ﹺﺮ ﺗﻜﻴﻴﻒ ﻭﻻ ﹶﺗﺤﺪﻳﺪ ﻋﻠﻴﻪ ﺗﻌﺎﻟﻰ؟ ﻓﻤﺬﻫﺐ ﹶﺟﻤﻴﻊ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻭﻓﺤﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻧﺺ ﻋﻠﻴﻪ ﺃﺑﻮ ﺍﻟﻤﻌﺎﻟﻲ ﺇﻣﺎﻡ ﺍﻟﺤﺮﻣﻴﻦ ﻓﻲ‬
‫ﻭﺃﻫﻞ ﺃﺻﻮﻝ ﺍﻟﺪﹼ ﻳﺎﻧﺎﺕ ﺇﻟﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺫﻟﻚ ﻛﻤﺎ ﹼ‬
‫ﺇﻥ ﺫﻟﻚ ﹸﻣ ﹾﻠ ﹺﺰ ﹲﻡ ﻟﻠ ﹼﺘﺠﺴﻴﻢ ﻭﺍﻟﺤﻠﻮﻝ‬
‫»ﺍﻹﺭﺷﺎﺩ« ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﹼ‬
‫ﺍﻟﻤ ﹶﺤﺎ ﹶﺫ ﹺﺍﺓ ﻭﻫﺬﻩ ﻛ ﹼﻠﻬﺎ ﺣﺎﺩﺛﺔ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻌﺮ￯ ﻣﻦ ﺍﻟﺤﻮﺍﺩﺙ‬
‫ﺤﻴﺰ ﻭﺍﻟﻤﻤﺎﺳﺔ ﻭﺍﻟﻤﺒﺎﻳﻨﺔ ﹶﻭ ﹸ‬
‫ﻭﺍﻟ ﹼﺘ ﹼ‬
‫ﹰ‬
‫ﻭﻋﻘﻼ ﻛﻤﺎ‬ ‫ﺷﺮﻋﺎ‬ ‫ﹸ‬
‫ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺤﺪﻭﺙ ﹰ‬ ‫ﷲ ﺗﻌﺎﻟﻰ‬ ‫ﹲ‬
‫ﺣﺎﺩﺙ‪ ،‬ﻭﺍ ﹸ‬ ‫ﺃﻭ ﻳﻔﺘﻘﺮ ﻟﻠﺤﻮﺍﺩﺙ ﻓﻬﻮ‬
‫ﻫﻮ ﹸﻣ ﹶﺒ ﱠﻴ ﹲﻦ ﻓﻲ ﻛﺘﺐ ﺍﻷﺻﻮﻝ‪.‬‬

‫)‪ (١‬ﺃﻱ ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺒﺎﻗﻼﻧﻲ‪.‬‬

‫)‪ (٢‬ﻧﹺ ﹾﺴ ﹶﺒ ﹸﺔ ﻣﺬﻫﺐ ﺍﻟﺘﹼﻔﻮﻳﺾ ﺇﻟﻰ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻟﻴﺴﺖ ﺻﺤﻴﺤﺔ ﺍﻟﺒﺘﹼﺔ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﹼﻪ ﹼﺃﻭﻝ ﻗﻮﻝ‬
‫»ﺍﻟﺴﻨﱠﺔ« )ﺹ‪(٣٠٦/‬‬ ‫ﺍﷲ‪ ،﴾BA@?>﴿ :‬ﻗﺎﻝ‪» :‬ﻋﻠﻤﻪ«‪ .‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫)ﺭﻗﻢ‪ (٥٩٧/‬ﻭﻏﻴﺮﻩ‪.‬‬
‫ﺍﻟﻤﻔﺴﺮ ﺍﺑﻦ‬
‫ﹼ‬ ‫)‪ (٣‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺴﻠﻚ ﺍﻟﺘﹼﻔﻮﻳﺾ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺍﻟ ﱡﻠﻐ ﹺﹶﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﻓﺎﻧﻴﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﻋ ﹼﺒﺮ ﺍﻹﻣﺎ ﹸﻡ ﺍﻟ ﱡﻠﻐ ﹺﹶﻮﻱ‬
‫ﺣ ﹼﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ )‪.(٣١٦ – ٣١٥/٤‬‬
‫‪١٥٣‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ‬

‫ﺍﻟﺼﺤﻴﺤﺔ ﹺﻣ ﱠﻤﺎ ﹸﻳﻮﻫﻢ ﺫﻟﻚ‪،‬‬

‫ﻭﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﻓﻴﻤﺎ ﻭﺭﺩ ﻣﻦ ﻇﻮﺍﻫﺮ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﹼ‬
‫ﺍﻟﻤﺴﻴﺐ ﻭﺳﻔﻴﺎﻥ)‪ (٢‬ﺇﻟﻰ ﺍﻟﻮﻗﻒ ﻋﻨﻬﺎ)‪ ،(٣‬ﻭﻗﺎﻟﻮﺍ‪:‬‬
‫ﱠ‬ ‫ﺍﻟﺴﻠﻒ)‪ (١‬ﻛﺎﻟﺸﹼ ﻌﺒﻲ ﻭﺍﺑﻦ‬ ‫ﻓﺬﻫﺐ ﹸ‬
‫ﺑﻌﺾ ﹼ‬
‫ﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ ﻛﻤﺎ ﻭﺭﺩﺕ ﻭﻻ ﻧﺘﻌﺪﹼ ￯ ﺇﻟﻰ ﺗﻔﺴﻴﺮﻫﺎ‪ ،‬ﹶﻭ ﹸﺿ ﱢﻌ ﹶ‬
‫ﻒ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﹺ ﹶﻤﺎ ﹼ‬
‫ﻣﺮ ﻣﻦ‬ ‫ﹸ‬ ‫ﹶﻳﺠﺐ‬
‫ﺎﻥ‪ ،‬ﻓﻘﺪ ﺗﻜ ﹼﻠﻤﻮﺍ ﻓﻴﻬﺎ ﺑﺼﺮﻓﻬﺎ ﻋﻦ ﻇﻮﺍﻫﺮﻫﺎ‪،‬‬ ‫ﹺ‬
‫ﺇﺭﺍﺩﺓ ﺣﻘﻴﻘﺘﻬﺎ ﻓﻲ ﹸﻋﺮﻑ ﺍﻟ ﱢﻠ ﹶﺴ ﹺ‬ ‫ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻋﺪﻡ‬
‫ﹾ‬
‫ﻭﺗﻨﺒﻴﻪ ﻟﻠﺠﻬﻠﺔ«)‪.(٤‬‬
‫ﹲ‬ ‫ﻮﺕ ﻋﻨﻬﺎ ﹸﻣ ﹺ‬
‫ﻮﻫ ﹲﻢ ﻟﻠﻌﻮﺍﻡ‬ ‫ﺎﻟﺴ ﹸﻜ ﹸ‬
‫ﹶﻓ ﱡ‬

‫ﻭﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹺﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻟﻨﺒﺪﺃ ﺑﺘﺤﻘﻴﻖ ﹼ‬

‫ﻧﺺ‬ ‫ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹺﻢ ﹸ‬
‫ﻭﺑﻬﺬﺍ ﻳﻨﺘﻬﻲ ﻛﻼﻣﻨﺎ ﻋﻦ ﹸ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ«‪.‬‬
‫ﹼ‬ ‫ﻛﺘﺎﺏ »ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ‬

‫ﺍﻟﺴﻠﻒ« ﻫﻮ ﺍﻟﻮﺻﻒ ﺍﻟﺪﻗﻴﻖ ﻓﻲ ﻣﺴﺄﻟﺔ ﺗﺄﻭﻳﻞ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ‪ ،‬ﹶﻷ ﱠﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬ ‫)‪ (١‬ﻗﻮﻟﻪ‪» :‬ﺑﻌﺾ ﹼ‬
‫ﺍﻟﺼﺎﻟﺢ ﻗﺪ ﹼﺃﻭﻝ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﻳﺴﺘﺸﻬﺪ ﺑﻬﺎ ﺍﻟﻤﺠﺴﻤﺔ ﻋﻠﻰ ﺗﺠﺴﻴﻤﻬﻢ ﷲ‬ ‫ﺍﻟﺴﻠﻒ ﹼ‬ ‫ﻣﻦ ﹼ‬
‫ﻭﻥ ﺑﻴﻦ ﺍﻟﻘﺎﻉ ﻭﺍﻟﺪﹼ ﺍﺭ ﻭﻻ‬ ‫ﺑﻌﺾ ﺍﻷﻏﻤﺎﺭ ﺍ ﹼﻟﺬﻳﻦ ﻻ ﹸﻳ ﹶﻤ ﱢﻴﺰﹸ ﹶ‬
‫ﻛﺒﻴﺮﺍ‪ ،‬ﻭﻣﺎ ﹸﻳ ﹶﻌ ﱢﻤ ﹸﻤ ﹸﻪ ﹸ‬
‫ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﻋﻠﻮﺍ ﹰ‬
‫ﺍﻟﺴﻠﻒ ﻣﺴﻠﻜﻬﻢ ﺍﻟﺘﹼﻔﻮﻳﺾ ﺩﻭﻥ ﺍﻟﺘﹼﺄﻭﻳﻞ ﻭﺍﻟﺘﹼﺄﻭﻳﻞ ﻣﺴﻠﻚ ﺍﻟﺨﻠﻒ ﻓﻘﻂ‪،‬‬ ‫ﺃﻥ ﹼ‬‫ﻭﺍﻟﻀﺎﺭ ﹺﻣﻦ ﹼ‬‫ﺑﻴ ﹶﻦ ﺍﻟﻨﹼﺎﻓﻊ ﹼ‬
‫ﻧﻤﺎﺫﺝ ﻛﺜﻴﺮﺓ‬
‫ﹶ‬ ‫ﻣﺮ ﻣﻌﻨﺎ ﻓﻲ ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ )ﺹ‪ (١٤٠ - ١٢٧/‬ﻣﻦ‬ ‫ﺻﺤﻴﺤﺎ ﺍﻟﺒﺘﹼﺔ ﺑﺪﻟﻴﻞ ﻣﺎ ﹼ‬
‫ﹰ‬ ‫ﻓﻠﻴﺲ‬
‫ﺍﻟﺸﺒﻬﺔ ﺍﻟﺘﻲ ﹶﺗ ﹶﻔ ﱠﺸ ﹾﺖ ﺑﻴﻦ ﺃﺩﻋﻴﺎﺀ‬ ‫ﻣﻬﻢ ﺟﺪﺍ ﻓﻲ ﺭ ﹼﺩ ﻫﺬﻩ ﹼ‬‫ﻣﻦ ﺗﺄﻭﻳﻼﺗﻬﻢ ﻟﻶﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ‪ ،‬ﻓﺎﻧﻈﺮﻩ ﻓﺈﻧﹼﻪ ﱞ‬
‫ﺍﻟﻤﺠﺴﻤﺔ ﺍﻟﻮﺍﻫﻤﻴﻦ‪.‬‬
‫ﹼ‬ ‫ﺍﻟﻤﻨﹶﺰﱢ ﹶﻫ ﹺﺔ ﺍﻟﻤﻘ ﹼﻠﺪﻳﻦ ﻗﺒﻞ ﺃﻥ ﹼ‬
‫ﺗﺘﻔﺸﻰ ﻓﻲ ﺃﻭﺳﺎﻁ‬ ‫ﺍﻟﻌﻠﻢ ﻣﻦ ﹸ‬
‫ﺃﻭﻝ ﻗﻮﻝ ﺍﷲ‪>﴿:‬‬ ‫ﺻﺤﻴﺤﺎ ﺍﻟﺒﺘﹼﺔ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﹼﻪ ﹼ‬‫ﹰ‬ ‫)‪ (٢‬ﻧﹺ ﹾﺴ ﹶﺒ ﹸﺔ ﻣﺬﻫﺐ ﺍﻟﺘﻔﻮﻳﺾ ﺇﻟﻰ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻟﻴﺲ‬
‫»ﺍﻟﺴﻨﱠﺔ« )ﺹ‪) (٣٠٦/‬ﺭﻗﻢ‪(٥٩٧/‬‬ ‫?@‪ ،﴾BA‬ﻗﺎﻝ‪» :‬ﻋﻠﻤﻪ«‪ .‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﱡ‬
‫ﻭﻏﻴﺮﻩ‪.‬‬
‫)‪ (٣‬ﻭﻫﻮ ﻣﺴﻠﻚ ﺍﻟﺘﹼﻔﻮﻳﺾ ﺍ ﹼﻟﺬﻱ ﹶﺿ ﱠﻌ ﹶﻔ ﹸﻪ ﺍﻟﻌﻼﹼﻣﺔ ﺍﻟﻔﻘﻴﻪ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫)‪ (٤‬ﺍﻟﻬﻴﺘﻤﻲ‪ ،‬ﺍﻟﻔﺘﺎﻭ￯ ﺍﻟﺤﺪﻳﺜﻴﺔ )ﺹ‪.(٨٠/‬‬
١٥٤
١٥٦
 ‫‪‬‬
‫ﷲ ﹶﻋ ﹶﲆ ﹶﺳ ﱢﻴ ﹺﺪ ﹶﻧﺎ ﹸ ﹶﳏ ﱠﻤ ﹴﺪ ﹶﻭ ﹶﺳ ﱠﻠ ﹶﻢ ﹶﺗ ﹾﺴ ﹺﻠ ﹰﻴﲈ‬
‫ﹶﻭ ﹶﺻ ﱠﲆ ﺍ ﹸ‬

‫ﺍﻟﺠﻮﺯﻱ ﹶﻣﺎ ﹶﻧ ﱡﺼ ﹸﻪ‪:‬‬

‫ﱢ‬ ‫ﺲ ﹺ‬
‫ﺍﺑﻦ‬ ‫ﹶﻭ ﹺﻣ ﹾﻦ ﹶﻣ ﹶﺠﺎﻟﹺ ﹺ‬
‫ﺍﻟﺼﻔﺎﺕ؟‬
‫ﺗﻘﻮﻝ ﻓﻲ ﺃﺧﺒﺎﺭ ﹼ‬ ‫ﻣﺠﻠﺲ ﺳﺆﺍﻝ‪ :‬ﻣﺎ ﹸ‬

‫ﻳﻠﻴﻖ‬ ‫ﹺ‬
‫ﺍﻟﻮﺻﻒ ﺍ ﹼﻟﺬﻱ ﹸ‬ ‫ﺍﻟﺠﻮﺍﺏ‪ :‬ﹾﺍﻋ ﹶﻠ ﹾﻢ ﹶﺃ ﱠﻥ ﺍﻟﺤﻖﱠ ﹸﻳ ﹶ‬
‫ﻮﺻ ﹸﻒ ﺑﹺﺎﻟ ﹶﻴﺪﹶ ﹾﻳ ﹺﻦ ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﻴﻦ)‪ ،(١‬ﻋﻠﻰ‬ ‫ﹸ‬
‫ﺑﹺ ﹺﻪ)‪.(٢‬‬

‫ﺻﻔﺎﺕ ﺍﻟﺠﺴ ﹺﻢ ﻭﺍﷲ ﹸﻣﻨﹶﺰﱠ ﹲﻩ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ‬ ‫ﹺ‬ ‫ﻷﻥ ﺫﻟﻚ ﹺﻣﻦ‬
‫ﷲ ﺗﻌﺎﻟﻰ ﺑﻬﺬﺍ ﹼ‬ ‫ﻒﺍ ﹸ‬
‫ﻮﺻ ﹸ‬
‫)‪ (١‬ﻻ ﹸﻳ ﹶ‬
‫»ﻭ ﹶﻗ ﹶﺎﻝ ﺍﻷﹶ ﹾﺷ ﹶﻌ ﹺﺮ ﱡﻱ‪» :‬ﺇﹺ ﱠﻥ ﹸ‬
‫ﺍﻟﻤ ﹶﺮﺍﺩ ﺑﻘﻮﻝ ﺍﷲ‬ ‫ﻓﻲ »ﺍﻟﻔﺼﻞ ﻓﻲ ﺍﻟﻤﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ« )‪ :(١٢٧/٢‬ﹶ‬
‫ﺫﻛﺮ ﺍﻷﹶ ﹾﻋ ﹸﻴ ﹶﻦ ﺇﹺﻧ ﹶﱠﻤﺎ ﹶﻣ ﹾﻌﻨﹶﺎ ﹸﻩ ﹶﻋ ﹾﻴﻨﹶﺎﻥ«‪ .‬ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹶﺑﺎﻃﹺ ﹲﻞ ﹸﻣﺪﺧﻞ ﻓﹺﻲ‬
‫ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‪ ﴾(﴿ :‬ﺇﹺﻧ ﹶﱠﻤﺎ ﹶﻣ ﹾﻌﻨﹶﺎ ﹸﻩ ﺍﻟﻴﺪﺍﻥ‪ ،‬ﹶﻭﺇﹺﻥ ﹶ‬
‫ﹶﻗ ﹾﻮ ﹺﻝ ﺍﻟﻤﺠﺴﻤﺔ«‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭﻣﺎ ﻭﺭ ﹶﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﹺﻣﻦ ﻧﺴﺒﺔ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﻴﻦ ﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻠﻴﺲ ﻋﻠﻰ‬
‫ﻣﻌﺎﻥ ﻣﺠﺎﺯ ﹼﻳﺔ ﻭﺭﺍﺀ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ‬ ‫ﹴ‬ ‫ﺣﻘﻴﻘﺘﻬﺎ ﻭﻻ ﹸﻳﻤﻜﻦ ﺃﻥ ﺗﹸﺆﺧﺬ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ؛ ﺑﻞ ﺍ ﹼﻟﺬﻱ ﹸﻳﺮﺍﺩ ﻣﻨﻬﺎ‬
‫ﺍﻟﺴﻘﻴﻢ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ‬ ‫ﺍﻟﺘﻲ ﻳﺴﺘﺪﻝ ﺑﻬﺎ ﺃﻫﻞ ﺍﻟﺘﹼﺠﺴﻴﻢ ﻋﻠﻰ ﻣﺮﺍﺩﻫﻢ ﻭﻓﻬﻤﻬﻢ ﹼ‬
‫ﹺ‬
‫ﹼﻮﺣﻴﺪ ﹶﻭ ﹶﻧ ﹾﻔ ﹺﻲ‬ ‫ﺍﺀ ﻭﺍﻟﻨ ﹶﱢﺤ ﹺﻞ« )‪ (٩٢/٢‬ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺘ‬ ‫ﺍﻟﻤ ﹶﻠ ﹺﻞ ﻭﺍﻷﹶﻫﻮ ﹺ‬ ‫»ﺍﻟﻔﺼ ﹸﻞ ﻓﹺﻲ ﹺ‬ ‫ﺍﻷﻧﺪﻟﺴﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﹺ‬
‫ﹶ ﹾ ﹶ‬ ‫ﹶ‬
‫ﹺ ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﺣﺘ ﱡﹶﺠﻮﺍ ﺑﺂ ﹶﻳﺎﺕ ﻣﻦ ﺍﻟ ﹸﻘ ﹾﺮﺁﻥ ﻓ ﹶﻴﻬﺎ ﹸ‬
‫ﺫﻛﺮ‬ ‫ﺐ ﹶﻃﺎﺋ ﹶﻔ ﹲﺔ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﹶﻘ ﹾﻮ ﹺﻝ ﺑﹺ ﹶﺄ ﱠﻥ ﺍﷲﹶ ﺗﻌﺎﻟﻰ ﹺﺟ ﹾﺴ ﹲﻢ )‪ ،(...‬ﹶﻭ ﹾ‬ ‫ﺍﻟﺘ ﹾﱠﺠﺴﻴ ﹺﻢ‪ » :‬ﹶﺫ ﹶﻫ ﹶ‬
‫ﺍﻟﺠﻨﺐ )‪ .(...‬ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹸﺑﻮ ﹸﻣ ﹶﺤ ﱠﻤﺪ – ﺃﻱ ﺍﺑﻦ ﺣﺰﻡ –‪ :‬ﹶﻭﻟﹺ ﹶﺠ ﹺﻤﻴ ﹺﻊ‬ ‫ﹺ‬ ‫ﺍﻟﻮ ﹾﺟ ﹺﻪ ﹶﻭ‬
‫ﺍﻟﻌﻴﻦ ﹶﻭ ﹶ‬ ‫ﺍﻟ ﹶﻴ ﹺﺪ ﹶﻭﺍﻟ ﹶﻴﺪﹶ ﹾﻳ ﹺﻦ ﹶﻭﺍﻷﹶ ﹾﻳ ﹺﺪﻱ ﹶﻭ ﹺ‬
‫ﹺ‬
‫ﺧﻼﻑ ﹶﻣﺎ ﹶﻇﻨﱡﻮ ﹸﻩ ﹶﻭﺗ ﹶﹶﺄ ﱠﻭ ﹸﻟﻮ ﹸﻩ«‪.‬‬ ‫ﻮﺹ ﻭﺟﻮﻩ ﹶﻇ ﹺ‬
‫ﺎﻫ ﹶﺮ ﹲﺓ ﹶﺑ ﱢﻴﻨﹶ ﹲﺔ ﹶﺧ ﹺ‬ ‫ﹺ‬
‫ﺎﺭ ﹶﺟ ﹲﺔ ﻋﻠﻰ‬ ‫ﹶﻫﺬﻩ ﺍﻟﻨ ﹸﱡﺼ ﹺ ﹸ ﹸ ﹲ‬
‫)‪ (٢‬ﻻ ﺃﺩﺭﻱ ﻣﺎ ﺍ ﹼﻟﺬﻱ ﺃﺣﻮﺝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ‪ ‬ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﻬﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﹺﻋ ﹾﻠ ﹰﻤﺎ ﺃﻧﹼﻪ ﹶﻳ ﹸﺮ ﱡﺩ ﹸﻩ‬
‫ﻓﻲ ﻛﺘﺒﻪ ﺍﻟﺘﻲ ﻳﺘﻨﺎﻭﻝ ﻓﻴﻬﺎ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻌﻘﺪ ﹼﻳﺔ‪ ،‬ﻭﻛﺘﺎﺑﻪ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ« ﺧﻴﺮ ﺷﺎﻫﺪ ﻋﻠﻰ‬
‫ﺑﻌﺾ ﻣﻦ ﻛﻼﻣﻪ ﻓﻲ ﺭ ﹼﺩ ﻣﺎ ﻗﺎﻟﻪ ﻫﻨﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬
‫ﺫﻟﻚ‪ ،‬ﻭﺳﻴﺄﺗﻲ ﹲ‬

‫‪١٥٧‬‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٥٨‬‬

‫ﻭﻗﺎﻝ‪Á﴿ :‬‬ ‫ﹶ‬ ‫ﻗﺎﻝ‪] ﴾μ´³²±°¯﴿ :‬ﺹ‪،(١)[٧٥/‬‬ ‫ﹶﺃ ﱠﻣﺎ ﺍﻟ ﹶﻴﺪﹶ ﹾﻳ ﹺﻦ‪ ،‬ﻓﻘﺪ ﹶ‬
‫ﻭﻗﺎﻝ ﺍﻟ ﱠﻨﺒﹺﻲ‪» :(٣) ‬ﺇﹺﻥﱠ ﹶ‬
‫ﺍﷲ ﹶﺧ ﹶﻠ ﹶﻖ ﺁ ﹶﺩ ﹶﻡ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ‪ ،‬ﹶﻭ ﹶﻛﺘ ﹶ‬
‫ﹶﺐ‬ ‫‪] ﴾ÆÅÄÃÂ‬ﺍﻟﻤﺎﺋﺪﺓ‪ ، [٦٤/‬ﹶ ﱡ‬
‫)‪(٢‬‬

‫ﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﻟ ﹼﺘﺴﻠﻴﻢ ﻟﻪ)‪ ،(٥‬ﻭﻧﻔﻲ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻋﻨﻪ‪.‬‬ ‫ﻓﻮﺟﺐ ﹸ‬‫ﹶ‬ ‫ﺱ ﹶﺟ ﱠﻨ ﹶﺔ ﹶﻋﺪﹾ ﹴﻥ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ«)‪.(٤‬‬
‫ﺍﻟ ﱠﺘ ﹾﻮ ﹶﺭﺍ ﹶﺓ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ‪ ،‬ﹶﻭ ﹶﻏ ﹶﺮ ﹶ‬
‫ﻭﺃ ﹼﻣﺎ ﺍﻟﻮﺟﻪ)‪ ،(٦‬ﻓﻘﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾VUT﴿ :‬ﺍﻟﺮﺣﻤﻦ‪ ،(٧)[٢٧/‬ﻭﻗﺎﻝ‪gf﴿ :‬‬

‫)‪ (١‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛـﻒ ﺍﻟﺘﻨﺰﻳـﻪ« )ﺹ‪:(١١٥/‬‬
‫»ﻗﻮﻟﻪ‪﴾μ´³﴿ :‬؛ ﺃﻱ‪ :‬ﺑﻘﺪﺭﺗﻲ ﻭﻧﻌﻤﺘﻲ«‪.‬‬
‫)‪ (٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻓﻲ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ« )‪» :(٥٦٦/١‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻘﻮﻟﻪ‪:‬‬
‫﴿‪ :﴾μ´³‬ﺃﻧﹼـﻪ ﹶﺟ ﹶﻮﺍﺩ ﹸﻳـﻨﻔﻖ ﻛﻴﻒ ﻳﺸـﺎﺀ‪ ،‬ﻭﺇﹺﻟـﻰ ﻧﺤﻮ ﻫﺬﺍ ﺫﻫﺐ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ .‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﺮﺯﻕ ﻭﺇﹺﻥ ﺷﺎ ﹶﺀ ﹶﻗﺘ ﹶ‬
‫ﱠـﺮ«‪.‬‬ ‫ﻋﺒﺎﺱ‪ :‬ﺇﹺﻥ ﺷﺎﺀ ﹶﻭ ﱠﺳ ﹶﻊ ﻓﻲ ﹼ‬
‫)‪ (٣‬ﻫﺬﺍ ﻟﻴﺲ ﹺﻣﻦ ﻗﻮﻝ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ‪ ،‬ﺇﻧﻤﺎ ﻫﻮ ﹺﻣﻦ ﻛﻼﻡ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﺃﺣﺪ ﺃﺣﺒﺎﺭ‬
‫ﺍﻟﻴﻬﻮﺩ ﺍ ﹼﻟﺬﻳﻦ ﺩﺧﻠﻮﺍ ﻓﻲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺑ ﹼﺜﻮﺍ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ‪ .‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺼﻨﻌﺎﻧﻲ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪) (٤١٢/٢‬ﺭﻗﻢ‪،(١٩٥٢/‬‬
‫ﻋﻦ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﺮﺯﹼ ﺍﻕ ﹼ‬
‫ﻭﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪.(٦٩٤/١٩‬‬
‫)‪ (٤‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (١٢٥/٢‬ﺭﻗﻢ‪ (٦٩٢/‬ﻭﻗﺎﻝ‬
‫ﻋﻘﺒﻪ‪» :‬ﻫﺬﺍ ﻣﺮﺳﻞ«‪ .‬ﻭﺍﻟﻤﺮﺳﻞ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻭﻣﺸﻬﻮﺭ‪ ،‬ﻭﺍﻟﻌﺠﻴﺐ ﻣﻦ‬
‫ﺑﺎﻟﻀﻌﻒ ﻓﻲ‬‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻛﻴﻒ ﹸﻳﻮﺭﺩ ﻫﻨﺎ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻗﺪ ﺣﻜﻢ ﻋﻠﻴﻪ ﹼ‬
‫ﻳﺜﺒﺖ ﻋﻦ ﻗﺎﺋﻠﻪ«‪.‬‬
‫ﻛﺘﺎﺑﻪ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ« )ﺹ‪ (٢٥٧/‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻻ ﹸ‬
‫ﻣﻜﺬﻭﺏ؟!!!‬
‫ﹲ‬ ‫ﻣﻮﺿﻮﻉ‬
‫ﹲ‬ ‫ﻼ ﹲ‬
‫ﺑﺎﻃﻞ‬ ‫)‪ (٥‬ﻛﻴﻒ ﻳﺠﺐ ﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ ﻭﺍﻟﺘﹼﺴﻠﻴﻢ ﻟﻪ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﺃﺻ ﹰ‬
‫)‪ (٦‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻓﻲ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﹼﻨﺰﻳﻪ« )ﺹ‪» :(١١٣/‬ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﻟﻰ‪] ﴾VUT ﴿ :‬ﺍﻟﺮﺣﻤﻦ‪ .[٢٧/‬ﻗﺎﻝ ﺍﻟﻤﻔﺴﺮﻭﻥ‪ :‬ﻣﻌﻨﺎﻩ ﻳﺒﻘﻰ ﺭ ﹼﺑﻚ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻟﻮﺍ ﻓﻲ‬
‫ﺎﻙ ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻓﻲ ﻗﻮﻟﻪ‪gf﴿ :‬‬ ‫ﺍﻟﻀ ﱠﺤ ﹸ‬
‫ﻗﻮﻟﻪ‪] ﴾Ì Ë ﴿ :‬ﺍﻻﻧﻌﺎﻡ‪ [٥٢/‬ﺃﻱ ﻳﺮﻳﺪﻭﻧﻪ‪ .‬ﻭﻗﺎﻝ ﱠ‬
‫‪] ﴾jih‬ﺍﻟﻘﺼﺺ‪» :[٨٨/‬ﺃﻱ ﹼﺇﻻ ﻫﻮ«‪ .‬ﻭﻗﺪ ﺫﻫﺐ ﺍ ﹼﻟﺬﻳﻦ ﺃﻧﻜﺮﻧﺎ ﻋﻠﻴﻬﻢ ] ﺃﻱ ﻣﺠﺴﻤﺔ‬
‫ﻗﻠﺖ ]ﺃﻱ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ[‪ :‬ﻓﻤﻦ ﺃﻳﻦ‬‫ﺃﻥ ﺍﻟﻮﺟﻪ ﺻﻔﺔ ﺗﺨﺘﺺ ﺑﺎﺳﻢ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﺬﺍﺕ‪ .‬ﹸ‬ ‫ﺍﻟﺤﻨﺎﺑﻠﺔ[ ﺇﻟﻰ ﹼ‬
‫ﺐ ﺍﻟﺘﹼﺒﻌﻴﺾ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﻭﻟﻴﺲ ﻟﻬﻢ ﺩﻟﻴﻞ ﹼﺇﻻ ﻣﺎ ﻋﺮﻓﻮﻩ ﻣﻦ ﺍﻟﺤﺴ ﱠﻴﺎﺕ؟! ﻭﺫﻟﻚ ﹸﻳ ﹺ‬
‫ﻮﺟ ﹸ‬ ‫ﱢ‬
‫ﺃﻥ ﺫﺍﺗﻪ ﺗ ﹾﹶﻬ ﹶﻠ ﹸﻚ ﺇﻻ ﻭﺟﻬﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺎﻣﺪ‪ :‬ﺃﺛﺒﺘﻨﺎ ﷲ ﹰ‬
‫ﻭﺟﻬﺎ ﻭﻻ ﻧﺠﻮﺯ ﺇﺛﺒﺎﺕ ﺭﺃﺱ‪.‬‬ ‫ﻗﺎﻟﻮﺍ ﻛﺎﻥ ﺍﻟﻤﻌﻨﻰ‪ :‬ﹼ‬
‫ﻗﻠﺖ‪ :‬ﻭﻟﻘﺪ ﺍ ﹾﻗ ﹶﺸ ﹶﻌ ﱠﺮ ﺑﺪﻧﻲ ﻣﻦ ﺟﺮﺍﺀﺗﻪ ﻋﻠﻰ ﺫﻛﺮ ﻫﺬﺍ ﻓﻤﺎ ﺃﻋﻮﺯﻩ ﻓﻲ ﺍﻟﺘﹼﺸﺒﺒﻪ ﻏﻴﺮ ﹼ‬
‫ﺍﻟﺮﺃﺱ«‪.‬‬ ‫ﹸ‬
‫)‪ (٧‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻓﻲ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ« )‪U T ﴿» :(٢١٠/٤‬‬
‫‪﴾V‬؛ ﺃﻱ‪ :‬ﻭﻳﺒﻘﻰ ﹶﺭ ﱡﺑ ﹶﻚ ﺫﻭ ﺍﻟﺠﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ«‪.‬‬
‫‪١٥٩‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫‪] ﴾ji h‬ﺍﻟﻘﺼﺺ‪.(١)[٨٨/‬‬

‫ﻭﺃ ﹼﻣﺎ ﺍﻟﻌﻴﻦ)‪ ،(٢‬ﻓﻘﺪ ﻗﺎﻝ‪] ﴾>=<﴿ :‬ﻃﻪ‪.(٣)[٣٩/‬‬

‫ﻭﻟﻴﺲ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻴﺪ‪ ،‬ﺇﻧﹼﻤﺎ ﺍﻟﺨﻼﻑ)‪ (٤‬ﻓﻲ ﺍﻟﺠﺎﺭﺣﺔ‪.‬‬

‫ﹶ‬

‫ﺍﻟﺠﺴﻤﻴﺔ‪.‬‬
‫ﹼ‬ ‫ﺍﻟﺼﻮﺭﺓ‬
‫ﻭﻟﻴﺲ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﹼ‬
‫ﹶ‬

‫ﻭﻟﻴﺲ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻌﻴﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﺤﺪﻗﺔ‪.‬‬

‫ﹶ‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﺇﻟﻰ‬ ‫ﹸ‬

‫ﻭﺃﻫﻞ ﱡ‬ ‫ﺎﻟﻤ ﹾﻌ ﹶﺘ ﹺﺰ ﹶﻟ ﹸﺔ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻰ ﺍﻟ ﹼﺘﻌﻄﻴﻞ ﻭﺍﻟ ﹼﺘﻤﻮﻳﻪ)‪ ،(٥‬ﹶﻭ ﹸ‬
‫ﺍﻟﻤ ﹶﺸ ﱢﺒ ﹶﻬ ﹸﺔ ﺇﻟـﻰ ﺍﻟ ﹼﺘﻤﺜﻴﻞ‪،‬‬ ‫ﹶﻓ ﹸ‬

‫ﺍﻟﻤﺠﺴﻤﺔ‬
‫ﹼ‬ ‫)‪ (١‬ﹼﺃﻭﻝ ﺍﻹﻣﺎ ﹸﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪ (١١٢/٦‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ‪» :‬ﺇﻻ ﻣﻠﻜﻪ«‪ ،‬ﻓﻤﺎﺫﺍ ﺗﻘﻮﻝ‬
‫ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﹼﺄﻭﻳﻞ ﺍﻟﻮﺍﺿﺢ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻫﻞ ﻳﺼﻔﻮﻧﻪ ﺑﺎﻟﺒﹺﺪﻋﺔ ﹼ‬
‫ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﺠﻬﻤ ﹼﻴﺔ ﻭﺍﻟﻤﻌﺘﺰﻟ ﹼﻴﺔ‬
‫ﺍﻟﻨﺺ ﻋﻦ ﻇﺎﻫﺮﻩ؟!!!!‬‫ﻛﻌﺎﺩﺗﻬﻢ ﻓﻲ ﹶﻣ ﹾﻦ ﹸﻳﺆﹶ ﱢﻭ ﹸﻝ ﺍﻟﻨﱡﺼﻮﺹ ﻭﻳﺼﺮﻑ ﹼ‬
‫)‪ (٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟـﻤﺆﻟﻒ( ﻓﻲ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﹼﻨﺰﻳﻪ«‪» :‬ﻭﻣـﻦ ﺫﻟـﻚ ﻗﻮﻟـﻪ‪:‬‬
‫﴿<=>﴾ ]ﻃﻪ‪] ﴾ÚÙØ﴿ ،[٣٩/‬ﻫﻮﺩ‪ .[ ٣٧/‬ﻗﺎﻝ ﺍﻟﻤﻔﺴﺮﻭﻥ‪ :‬ﺑﺄﻣﺮﻧﺎ؛ ﺃﻱ‬
‫ﺑﻤﺮﺃ￯ ﻣﻨﹼﺎ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺍﻻﻧﺒﺎﺭﻱ‪ :‬ﺃ ﹼﻣﺎ ﺟﻤﻊ ﺍﻟﻌﻴﻦ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻌﺮﺏ ﻓﻲ ﺇﻳﻘﺎﻋﻬﺎ ﺍﻟﺠﻤﻊ ﻋﻠﻰ‬
‫ﻷﻥ ﻋﺎﺩﺓ ﺍﻟﻤﻠﻚ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻣﺮﻧﺎ ﻭﻧﻬﻴﻨﺎ‪.‬‬‫ﺍﻟﺴﻔﺮ ﺇﻟﻰ ﺍﻟﺒﺼﺮﺓ‪ .‬ﻭﺇﻧﹼﻤﺎ ﹸﺟﻤﻊ ﹼ‬ ‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﹸﻳﻘﺎﻝ‪ :‬ﺧﺮﺟﻨﺎ ﻓﻲ ﹼ‬
‫ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻗﺪ ﺳﺒﻘﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺧﺰﻳﻤﺔ‬ ‫ﺃﻥ ﺍﻟﻌﻴﻦ ﺻﻔﺔ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﹼ‬ ‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﺇﻟﻰ ﹼ‬
‫ﻗﻠﺖ ]ﺃﻱ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ[‪ :‬ﻭﻫﺬﺍ ﺍﺑﺘﺪﺍﻉ ﻻ ﺩﻟﻴﻞ ﻟﻬﻢ ﻋﻠﻴﻪ‪،‬‬ ‫ﻓﻘﺎﻝ ﻓﻲ ﺍﻵﻳﺔ‪» :‬ﻟﺮﺑﻨﺎ ﻋﻴﻨﺎﻥ ﻳﻨﻈﺮ ﺑﻬﻤﺎ«‪ .‬ﹸ‬
‫ﹼ‬
‫»ﻭﺇﻥ ﺍﷲ ﻟﻴﺲ ﺑﺄﻋﻮﺭ«‪ .‬ﻭﺇﻧﻤﺎ‬ ‫ﻭﺇﻧﻤﺎ ﺃﺛﺒﺘﻮﺍ ﻋﻴﻨﻴﻦ ﻣﻦ ﺩﻟﻴﻞ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:‬‬
‫ﺍﻟﺼﻔﺎﺕ ﹶﻭ ﹾﺟ ﹲﻪ«‪.‬‬
‫ﺃﺭﺍﺩ ﻧﻔﻲ ﺍﻟﻨﻘﺺ ﻋﻨﻪ ﺗﻌﺎﻟﻰ؛ ﻭﻣﺘﻰ ﺛﺒﺖ ﺃﻧﹼﻪ ﻻ ﻳﺘﺠﺰﹼ ﺃ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻤﺎ ﹸﻳﺘﺨ ﹼﻴﻞ ﻣﻦ ﹼ‬
‫)‪ (٣‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻓﻲ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ« )‪» :(١٥٨/٢‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾>=<﴿ :‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﺟﻌﻔﺮ‪﴿ :‬ﻭ ﹾﻟﺘ ﹾﹸﺼﻨ ﹾﹶﻊ﴾ ﺑﺴﻜﻮﻥ ﺍﻟﻼﻡ ﻭﺍﻟﻌﻴﻦ ﹺ‬
‫ﻭﺍﻹﺩﻏﺎﻡ‪ .‬ﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﻟﺘﹸﻐﺬ￯ ﻋﻠﻰ ﻣﺤﺒﺘﻲ‬
‫ﹺ‬
‫ﺐ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﻫﻮ ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻏﹸﺬﻱ ﻓﻼﻥ‬ ‫ﻭﺇﹺﺭﺍﺩﺗﻲ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻋﻠﻰ ﻣﺎ ﹸﺃﺭﻳﺪ ﻭ ﹸﺃﺣ ﹼ‬
‫ﺍﻟﺮﺟﻞ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹶﺤ ﱠﺒﺔ ﻣﻨﹼﻲ‪ .‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻟﺘ ﹶﹸﺮ ﱠﺑﻰ ﻭﺗﹸﻐﺬ￯ ﺑﻤﺮﺃ￯ ﻣﻨﱢﻲ‪ ،‬ﹸﻳﻘﺎﻝ‪ :‬ﺻﻨﻊ ﱠ‬
‫ﻋﻠﻰ ﻋﻴﻨﻲ؛ ﺃﻱ‪ :‬ﻋﻠﻰ ﹶ‬
‫ﺎﻫﺎ‪ .‬ﻭﺻﻨﻊ ﻓﺮﺳﻪ ﺇﹺﺫﺍ ﺩﺍﻭﻡ ﻋﻠﻰ ﻋﻠﻔﻪ ﻭﻣﺮﺍﻋﺎﺗﻪ«‪.‬‬ ‫ﺟﺎﺭﻳﺘﻪ ﺇﹺﺫﺍ ﹶﺭ ﱠﺑ ﹶ‬
‫)‪ (٤‬ﺃﻱ ﻣﻊ ﺍﻟﻤﺠﺴﻤﺔ ﻭﺍﻟﻤﺸﺒﻬﺔ‪.‬‬
‫ﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺍﻟﻤﻌﺘﺰﻟﺔ‬
‫ﹼ‬ ‫)‪ (٥‬ﻳﺒﺪﻭ ﹼ‬
‫ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ ﺍﺳﺘﺨﺪﻡ ﺑﺪﺍﻳﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﺳﻠﻮﺏ‬
‫ﺣﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﺇﺫ ﺇﻧﻬﻢ =‬ ‫ﹶ‬
‫ﻳﻜﻮﻥ ﻟﻤﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ ﹼ‬ ‫ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﺘﹼﺄﻭﻳﻞ ﻭﻭﺻﻔﻬﻢ ﺑﻤﺎ ﻭﺻﻔﻬﻢ‪ ،‬ﻛﻲ ﻻ‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٦٠‬‬

‫ﺍﻟ ﹼﺘﻮﺣﻴﺪ ﻭﺍﻟ ﹼﺘﻨﺰﻳﻪ‪.‬‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﹶﻭ ﱠﺣﺪﹸ ﻭﺍ‪.‬‬ ‫ﹸ‬

‫ﻭﺃﻫﻞ ﱡ‬ ‫ﻭﺍﻟﻤﺸﺒ ﹸ‬
‫ﻬﺔ ﺇﻟﺘﺤﺪﻭﺍ‪،‬‬ ‫ﹼ‬ ‫ﹸ‬
‫ﻓﺎﻟﻤﻌﺘﺰﻟﺔ ﺟﺤﺪﻭﺍ‪،‬‬

‫ﺍﻟﺬﺍﺕ ﻓﻲ ﻗﻮﻟﻪ‪f﴿ :‬‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻴﺪ ﺍﻟﻘﺪﺭﺓ ﺃﻭ ﺍﻟ ﹼﻨﻌﻤﺔ)‪ ،(١‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻮﺟﻪ ﹼ‬

‫ﹸ‬ ‫ﹸ‬
‫ﻓﺎﻟﻤﻌﺘﺰﻟﺔ ﻗﺎﻟﻮﺍ‪:‬‬
‫‪ ،(٢)﴾jihg‬ﻛﻤﺎ ﹸﻳﻘﺎﻝ‪ :‬ﻫﺬﻩ ﻭﺟﻪ ﺍﻟﺮﺃﻱ‪ .‬ﻛﺬﻟﻚ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪ ،‬ﹶﺗ ﹶﺄ ﱠﻭ ﹸﻟﻮ ﹸﻩ‬
‫ﹺ‬
‫ﺻﻔﺎﺕ ﺍﻟﺒﺎﺭﻱ‪.(٣)‬‬ ‫ﹶﺗ ﹾﺄ ﹺﻭ ﹰﻳﻼ ﺃﺑﻄﻠﻮﺍ ﺑﻪ‬

‫ﹶ‬
‫ﻭﻛﺬﻟﻚ ﹼ‬
‫ﻛﻞ ﻣﺎ ﺟﺎ ﹶﺀ ﻋﻦ‬ ‫ﻮﺭ ﹺﺓ‪.‬‬
‫ﺍﻟﺼ ﹶ‬ ‫ﹺ‬
‫ﻭﺑﺎﻟﻮﺟﻪ ﻭﺟ ﹶﻪ ﱡ‬ ‫ﻭﺍﻟﻤﺸﺒﻬﺔ ﻗﺎﻟﻮﺍ‪ :‬ﺃﺭﺍ ﹶﺩ ﹺ‬
‫ﺑﺎﻟﻴﺪ ﺍﻟﺠﺎﺭﺣ ﹶﺔ‪،‬‬ ‫ﹼ‬
‫ﻫﺬﺍ ﺍﻟ ﹼﻨﺤﻮ ﹶﺗ ﹶﺄ ﱠﻭ ﹸﻟﻮ ﹸﻩ ﹶﺗ ﹶﺄ ﱡﻭ ﹰﻻ ﹶﺃ ﹾﺑ ﹶﻄ ﹸﻠﻮﺍ ﺑﹺ ﹺﻪ‪.‬‬

‫ﺍﻟﺴﻨ ﹺﱠﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺘﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﺠﺴﻤ ﹼﻴﺔ – ﻭﻫﻢ ﺟﻤﻬﻮﺭ‬ ‫= ﻳﻘﻮﻟﻮﻥ ﻟﻌﻠﻤﺎﺀ ﺃﻫﻞ ﱡ‬
‫ﹺ‬
‫ﺷﺮ ﺃﻫﻞ‬‫ﺍﻟﺴﻨﱠﺔ –‪ :‬ﺇﻧﹼﻜﻢ ﺇﺫﺍ ﹸﻗﻠﺘﻢ ﺑﺎﻟﺘﹼﺄﻭﻳﻞ ﻓﺄﻧﺘﻢ ﺇﹺ ﹰﺫﺍ ﺗﹸﻮﺍﻓﻘﻮﻥ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻣﻦ ﹼ‬ ‫ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﺒﺪﻉ؛ ﻭﺫﻟﻚ ﻟﻴﻠ ﹼﺒﺴﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ ﻭﺍﻟﺠﻬﻠﺔ ﻓﻴﻤﻴﻠﻮﻥ ﺑﺬﻟﻚ ﺇﻟﻰ ﻣﺬﻫﺒﻬﻢ ﺍﻟﻘﺎﺋﻞ ﺑﺘﺠﺴﻴﻢ ﺍﷲ ﺗﻌﺎﻟﻰ؛‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ﻗﺪ ﹼﺃﻭﻝ‬ ‫ﹺ‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﹼ‬
‫ﺍﻟﺴﻨﱠﺔ ﻣﻦ ﹼ‬ ‫ﺃﻥ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻧﻔﺴﻪ ﹶﻭ ﹶﺗ ﹶﺒ ﹰﻌﺎ ﻟﻌﻠﻤﺎﺀ ﺃﻫﻞ ﱡ‬
‫ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ‪ ،‬ﻛﻤﺎ ﹶﺗ ﹶﺒ ﱠﻴ ﹶﻦ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﻛﻼﻣﻪ ﺍ ﹼﻟﺬﻱ ﻧﻘﻠ ﹸﺘ ﹸﻪ ﻣﻦ ﻛﺘﺎﺑﻴﻪ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ‬
‫ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ« ﻭ»ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﹼﻨﺰﻳﻪ«‪ ،‬ﻭﻛﻤﺎ ﺳﻴﺘﺒ ﹼﻴﻦ ﻻﺣ ﹰﻘﺎ ﻓﻲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻫﺬﺍ‬
‫ﻭﺍﻟﻌﻘﻠﻲ‪.‬‬
‫ﹼ‬ ‫ﺮﻋﻲ‬
‫ﺍﻟﺸ ﹼ‬ ‫ﺍﻧﺘﺼﺮ ﻟﻤﺴﻠﻚ ﺍﻟﺘﹼﺄﻭﻳﻞ ﺑﺎﻟﺪﹼ ﻟﻴﻞ ﹼ‬ ‫ﹶ‬ ‫ﺍﻟﻜﺘﺎﺏ )ﺹ‪ (١٧٩ - ١٧٤/‬ﺣﻴﺚ‬
‫ﺃﻧﺖ ﻳﺎ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍ ﹼﻟﺬﻱ ﹶ‬
‫ﻗﻠﺖ‬ ‫)‪ (١‬ﻟﻴﺴﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻘﻂ ﻣﻦ ﻗﺎﻝ ﹼ‬
‫ﺑﺄﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻴﺪ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻨﻌﻤﺔ‪ ،‬ﺑﻞ ﹶ‬
‫ﻗﻠﺖ‪» :‬ﻗﻮﻟﻪ‪﴾μ´³﴿ :‬؛‬
‫ﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺏ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ« )ﺹ‪ (١١٥/‬ﺣﻴﺚ ﹶ‬
‫ﺃﻱ‪ :‬ﺑﻘﺪﺭﺗﻲ ﻭﻧﻌﻤﺘﻲ«‪.‬‬
‫)‪ (٢‬ﺑﻞ ﺃﻧﺖ ﺍ ﹼﻟﺬﻱ ﹸﻗ ﹾﻠ ﹶﺖ ﺫﻟﻚ ﻓﻲ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ« )‪﴾VUT﴿» :(٢١٠/٤‬؛ ﺃﻱ‪:‬‬
‫ﻭﻳﺒﻘﻰ ﹶﺭ ﱡﺑ ﹶﻚ ﺫﻭ ﺍﻟﺠﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ«‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ »ﺍﻟﻔﺼﻞ ﻓﻲ ﺍﻟﻤﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ«‬
‫ﺎﺝ‬‫ﺍﻻ ﹾﺣﺘﹺ ﹶﺠ ﹺ‬ ‫ﺖ ﺍﻟﻤﺠﺴﻤ ﹸﺔ ﺇﹺ ﹶﻟﻰ ﹺ‬
‫ﹼ‬
‫ﷲ‪ ،﴾YXWVU T﴿ :‬ﹶﻓ ﹶﺬﻫﺒ ﹺ‬
‫ﹶﹶ‬ ‫)‪ » :(١٢٧/٢‬ﹶﻗ ﹶﺎﻝ ﺍ ﹸ‬
‫ـﺎﻝ ﹶﺃ ﹸﺑﻮ ﹸﻣ ﹶﺤ ﱠﻤﺪ‪ :‬ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹸﻫ ﹶﻮ‬
‫ﷲ‪ .‬ﹶﻗ ﹶ‬ ‫ﻭﻥ‪ :‬ﹶﻭ ﹾﺟ ﹸﻪ ﺍﷲ ﹶﺗ ﹶﻌﺎﻟـﹶﻰ ﺇﹺﻧ ﹶﱠﻤﺎ ﹸﻳ ﹶﺮﺍ ﹸﺩ ﺑﹺ ﹺﻪ ﺍ ﹸ‬‫ﺍﻵﺧ ﹸﺮ ﹶ‬ ‫ﺑﹺ ﹶﻬ ﹶﺬﺍ ﻓـﹺﻲ ﹶﻣ ﹾﺬ ﹶﻫﺒﻬﻢ‪ .‬ﹶﻭ ﹶﻗ ﹶﺎﻝ ﹶ‬
‫ﺎﻝ ﺍﻟ ﹶﻘ ﹾﻮﻝ ﺑﺎﻟﺘﹼﺠﺴﻴﻢ«‪.‬‬ ‫ﺍﻟﺤ ﱡﻖ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻗﺎﻡ ﺍﻟ ﹸﺒﺮ ﹶﻫﺎﻥ ﺑﹺ ﹺﺼ ﱠﺤﺘﹺ ﹺﻪ ﻟﹺـﻤﺎ ﹶﻗﺪﱠ ﻣﻨﹶﺎ ﹺﻣﻦ ﺇ ﹾﺑ ﹶﻄ ﹺ‬
‫ﹶ‬
‫ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹾ‬
‫)‪ (٣‬ﻛﻼﻡ ﺇﻧﺸﺎﺋﻲ ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻪ‪ ،‬ﻫﺪﻓﻪ – ﻛﻤﺎ ﺑ ﹼﻴﻨﺎ – ﺩﻓﻊ ﺗ ﹶﹸﻬ ﹺﻢ ﻣﺠﺴﻤﺔ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺘﹼﺄﻭﻳﻞ‪ ،‬ﺑﺄﻧﻬﻢ ﻟﻤﺎ ﻗﺎﻟﻮﺍ ﺑﺎﻟﺘﹼﺄﻭﻳﻞ ﻓﻬﻢ ﻣﻮﺍﻓﻘﻮﻥ‬ ‫ﹺ‬
‫ﺍﻟﺴﻨﱠﺔ ﻣﻦ ﹼ‬‫ﻭﻋﻠﻤﺎﺀ ﺃﻫﻞ ﱡ‬
‫ﻭﺍﻟﻀﻼﻟﺔ ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺠﻬﻤ ﹼﻴﺔ؛ ﻭﻫﺬﺍ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺮﺧﻴﺼﺔ ﺍﻟﺘﻲ ﻳﺴﻠﻜﻮﻧﻬﺎ‬ ‫ﻷﻫﻞ ﺍﻟﺒﺪﻉ ﹼ‬
‫ﻭﺍﻟﻄﺮﻕ ﺍﻟﻤﻠﺘﻮﻳﺔ ﺍﻟﺘﻲ ﻳﻌﺘﻤﺪﻭﻧﻬﺎ ﻓﻲ ﺇﺭﻫﺎﺏ ﻣﺨﺎﻟﻔﻴﻬﻢ ﹺﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨ ﹺﱠﺔ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺘﹼﺄﻭﻳﻞ ﻭﺍﻟ ﱠﺘﻨ ﹺﹾﺰﻳﻪ‪.‬ﹺ‬
‫ﱡ‬
‫‪١٦١‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ﺃﺛﺒﺘﻮﺍ ﺍﻟﻴﺪﹶ ﹶﻭ ﹶﻧ ﹶﻔ ﹸﻮﺍ ﺍﻟﺠﺎﺭﺣ ﹶﺔ‪ ،‬ﻭﺃﺛﺒﺘﻮﺍ ﺍﻟﻮﺟ ﹶﻪ ﹶﻭ ﹶﻧ ﹶﻔ ﹸﻮﺍ ﹼ‬

‫ﺍﻟﺼﻮﺭ ﹶﺓ)‪ ،(١‬ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ‬ ‫ﹸ‬
‫ﻭﺃﻫﻞ ﱡ‬
‫ﺍﻟﺤﻖ)‪.(٢‬‬

‫ﻭﻗﻮﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﹼ‬

‫»ﺇﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻴﺪ ﺍﻟﻘﺪﺭﺓ« ﺑﺎﻃﻞ)‪ ،(٣‬ﻷﻧﹼﻪ ﹸﻳﺆﹶ ﱢﺩﻱ ﺇﻟﻰ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺤﻖﹼ‬
‫ﻭﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻗﺎﻃﺒ ﹰﺔ ﺃﻧﹼﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﹶ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻗﺪﺭﺗﻴﻦ‪ ،‬ﻓﺈﻧﹼﻪ ﻗﺎﻝ‪(٤)﴾μ﴿ :‬؛‬
‫ﻳﺘﺄﻭﻟﻮﻥ ﹶﺗ ﹶﺄ ﱡﻭ ﹰﻻ ﹸﻳ ﹶﺨﺎﻟﹺ ﹸﻒ‬ ‫ﹶ‬
‫ﻓﻜﻴﻒ ﹼ‬ ‫ﺛﻢ ﻫﻢ ﹸﻳﻮﺍﻓﻘﻮﻥ ﻋﻠﻰ ﹼ‬
‫ﺃﻥ ﷲ ﺗﻌﺎﻟﻰ ﻗﺪﺭﺓ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻟﻪ ﻗﺪﺭﺗﺎﻥ‪ .‬ﹼ‬
‫ﻣﺬﻫﺒﻬﻢ ﻭﺇﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ)‪(٥‬؟!‬

‫ﻷﻥ ﺍﻟﻨﻌﻤﺔ ﻣﺨﻠﻮﻗﺔ‪،‬‬ ‫ـﻦ‪ ،‬ﹼ‬ ‫ﻳﺠﻮﺯ ﹶﺃ ﹾﻥ ﹸﻳﻘﺎﻝ‪ :‬ﹼ‬

‫ﺇﻥ ﺍﻟﺤﻖﹼ ﺗﻌﺎﻟﻰ ﹶﺧ ﹶﻠ ﹶﻘ ﹸﻪ ﺑﹺﻨﹺ ﹾﻌ ﹶﻤﺘ ﹾﹶﻴ ﹺ‬ ‫ﹸ‬ ‫ﻭﻛﺬﻟﻚ ﻻ‬
‫ﻷ ﱠﻧ ﹸﻪ ﻟﻮ ﺧﻠﻖﹶ ﺑﻤﺨﻠﻮﻕ ﻟﻜﺎﻥ ﹸﻣ ﹾﺤﺘ ﹰ‬
‫ﹶﺎﺟﺎ ﺇﻟﻴﻪ ﻭﻫﻮ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ‬ ‫ﻭﺍﻟﺤﻖ ﻻ ﹶﻳ ﹾﺨ ﹸﻠ ﹸﻖ ﺍﻟﺨﻠﻖﹶ ﺑﻤﺨﻠﻮﻕ ﹶ‬
‫ﱡ‬
‫ﺍﻻﺣﺘﻴﺎﺝ)‪.(٦‬‬

‫)‪ (١‬ﺃﻱ‪ :‬ﺃﺛﺒﺘﻮﺍ ﺇﺿﺎﻓﺔ )ﺍﻟﻴﺪ( ﻭ)ﺍﻟﻮﺟﻪ( ﻟﻪ ﺗﻌﺎﻟﻰ ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻵﻳﺎﺕ ﹶﻭ ﹶﻧ ﹶﻔ ﹾﻮﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ – ﻭﻫﻮ‬
‫ﺍﻟﺬﺍﺕ ﺗ ﹶﹸﺴ ﱠﻤﻰ‪) :‬ﺻﻔﺔ ﺍﻟﻴﺪ( ﺃﻭ )ﺻﻔﺔ ﺍﻟﻮﺟﻪ(‪.‬‬ ‫ﺍﻟﺠﺎﺭﺣﺔ – ﻋﻨﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻢ ﹸﻳﺜﺒﺘﻮﺍ ﺻﻔ ﹰﺔ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﹼ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻗﺪ ﹶﺑ ﱠﻴﻨﹼﺎ ﻓﻲ ﻣﺒﺤﺚ ﺍﻟﺘﹼﺄﻭﻳﻞ‬ ‫ﺑﻌﺾ ﹼ‬ ‫ﺐ ﺇﻟﻰ‬ ‫)‪ (٢‬ﻫﺬﺍ ﻫﻮ ﻣﺴﻠﻚ ﺗﻔﻮﻳﺾ ﺍﻟﻤﻌﻨﻰ ﺍ ﹼﻟﺬﻱ ﻧﹸﺴ ﹶ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻘﻄﻌ ﹼﻴﺔ ﹶﻭﺍﻟ ﱡﻠﻐ ﹺﹶﺔ ﺍﻟﻌﺮﺑ ﹼﻴﺔ‪.‬‬
‫)ﺹ‪ (١٥٨ -١٥٥/‬ﻣﺨﺎﻟﻔﺘﻪ ﻟ ﹶﻘ ﹶﻮﺍﻧﹺﻴﻦ ﹼ‬
‫ﺃﻳﻀﺎ ﻓﻲ ﻛﺘﺎﺏ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ«‬
‫ﻗﻠﺖ ﺫﻟﻚ ﹰ‬
‫ﹶ‬ ‫ﻼ ﻭﺃﻧﺖ ﺍ ﹼﻟﺬﻱ‬
‫)‪ (٣‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺑﺎﻃ ﹰ‬
‫)ﺹ‪ (١١٥/‬ﻭﻧﺺ ﻛﻼﻣﻚ‪» :‬ﻗﻮﻟﻪ‪﴾μ´³﴿ :‬؛ ﺃﻱ‪ :‬ﺑﻘﺪﺭﺗﻲ ﻭﻧﻌﻤﺘﻲ«؟!!!‬
‫)‪ (٤‬ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﻟﻪ ﻗﺪﺭﺗﻴﻦ‪ ،‬ﹼ‬
‫ﻷﻥ ﻟﻔﻈﺔ )ﺍﻟﻴﺪﻳﻦ( ﻗﺪ ﺗﹸﻄﻠﻖ ﻭ ﹸﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻣﻨـﻪ ﻗﻮﻟﻪ‬
‫ﺷﻚ‪.‬‬‫ﺗﻌﺎﻟﻰ‪] ﴾\[ZYX﴿ :‬ﺍﻟﻤﺴﺪ‪ [١/‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺬﻟﻚ ﺫﺍﺕ ﺃﺑﻲ ﻟﻬﺐ ﺑﻼ ﺃﺩﻧﻰ ﹼ‬
‫)‪ (٥‬ﻭﻳﻜﻔﻲ ﻓﻲ ﺭ ﹼﺩ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻭﺍﻹﻟﺰﺍﻣﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻧﻔﺴﻪ‬
‫ﺍﻟﻤﺠﺴﻤﺔ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ﺍ ﹼﻟﺬﻱ ﻗﺎﻟﻪ‬
‫ﹼ‬ ‫ﻓﻲ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ« )ﺹ‪ (١١٥/‬ﻭﻫﻮ ﻳﺮ ﹼﺩ ﻋﻠﻰ‬
‫ﻫﻨﺎ‪» :‬ﻓﺈﻥ ﻗﺎﻟﻮﺍ ]ﺃﻱ ﺍﻟﻤﺠﺴﻤﺔ[‪ :‬ﺍﻟﻘﺪﺭﺓ ﻻ ﹸﺗ ﹶﺜﻨﱠﻰ ﻭﻗـــﺪ ﻗﺎﻝ‪ .﴾μ﴿ :‬ﻗﻠﻨﺎ ]ﺃﻱ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ[‪:‬‬
‫ﺑﻠﻰ‪ ،‬ﻗﺎﻟﺖ ﺍﻟﻌﺮﺏ‪ :‬ﻟﻴﺲ ﻟﻲ ﺑﻬﺬﺍ ﺍﻷﻣﺮ ﻳﺪﺍﻥ‪ .‬ﺃﻱ ﻟﻴﺲ ﻟﻲ ﺑﻪ ﻗﺪﺭﺓ‪ ،‬ﻭﻗﺎﻝ ﻋﺮﻭﺓ ﺑﻦ ﺣﺰﺍﻡ ﻓﻲ ﺷﻌﺮﻩ‪:‬‬
‫ﺑﻤﺎ ﺿﻤﻨﺖ ﻣﻨﻚ ﺍﻟﻀﻠﻮﻉ ﻳــﺪﺍﻥ«‬ ‫ﻓـــﻘـــﺎﻻ ﺷـــﻔـــﺎﻙ ﺍﷲ ﻭﺍﷲ ﻣــﺎﻟــﻨــﺎ‬
‫)‪ (٦‬ﻭﻳﻜﻔﻲ ﻓﻲ ﺭ ﹼﺩ ﻫﺬﺍ ﻛ ﹼﻠﻪ‪ ،‬ﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻧﻔﺴﻪ ﻓﻲ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ«‬
‫)ﺹ‪ (١١٥/‬ﻋﻨﺪ ﺭ ﹼﺩﻩ ﻗﻮﻝ ﺃﺑﻲ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﺠﺴﻢ‪» :‬ﺍﻟﻴﺪﺍﻥ ﺻﻔﺘﺎﻥ ﺫﺍﺗﻴﺘﺎﻥ ﺗﹸﺴﻤﻴﺎﻥ ﺑﺎﻟﻴﺪﻳﻦ«‬
‫ﺗﺼﺮﻑ ﺑﺎﻟﺮﺃﻱ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﻣﻌﻨﻰ ﺍﻵﻳﺔ ]ﺃﻱ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪= :‬‬
‫»ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﹼ‬ ‫ﹸ‬ ‫ﻣﺎ ﻧﺼﻪ‪:‬‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٦٢‬‬

‫ﻵﺩﻡ ﻓﻀﻴﻠﺔ ﻋﻠﻰ ﺇﺑﻠﻴﺲ ﺃﻥ ﻳﻘﻮﻝ‪) :‬ﻭﺃﻧﺎ ﺑﻴﺪﻙ‬

‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﺯﻋﻤﻮﺍ‪ ،‬ﻟﻤﺎ ﻛﺎﻥ ﹶ‬
‫ﹶ‬
‫ﺍﻟﻘﻮﻝ ﻟﻠ ﹼﺘﻌﻈﻴﻢ‪،‬‬ ‫ﺧﻠﻘﺘﻨﻲ‪ ،‬ﺍﻟﺘﻲ ﻫﻲ ﻗﺪﺭﺗﻚ ﻭﻧﻌﻤﺘﻚ( )‪(١‬؛ ﻭﻓﻲ ﺍﻟﻌﻠﻢ ﹼ‬
‫ﺑﺄﻥ ﺍﻟﺤﻖﹼ ﺃﺧﺮﺝ ﻫﺬﺍ‬
‫ﻓﺨﺮﻭﺝ ﺍﻟ ﹼﺘﻌﻈﻴﻢ ﻵﺩﻡ ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﺴﺎﺩ ﻣﺎ ﹶﺗ ﹶﺄ ﱠﻭ ﹸﻟﻮﺍ)‪.(٢‬‬

‫ﻓﺄﺛﺒﺖ ﻧﻔﺲ ﺍﻟﻴﺪﻳﻦ)‪ ،(٣‬ﻭﻧﻔﻰ ﹼ‬

‫ﺍﻟﻐﻞ ﻋﻨﻬﺎ ﹶﺭﺩﺍ‬ ‫ﹶ‬ ‫ﻭﻗﻮﻟﻪ‪﴾ÆÅÄÃÂÁ﴿ :‬‬

‫ﺧﻠﻘﺖ ﺃﻧﺎ‪ ،‬ﻓﻬﻮ ﻛﻘﻮﻟﻪ‪] ﴾_^]\﴿ :‬ﺍﻟﺤﺞ‪ [١٠/‬ﺃﻱ ﺑﻤﺎ‬ ‫ﹺ‬

‫ﹸ‬ ‫= ﴿‪ :[﴾μ´³‬ﻟ ﹶ‬
‫ـﻤﺎ‬
‫ﹶﻗﺪﱠ ﹾﻣ ﹶﺖ ﹶ‬
‫ﺃﻧﺖ«‪.‬‬
‫ﺍﻟﻌﺠﻴﺐ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﺃﻧﹼﻪ ﺍﺳﺘﺸﻬﺪ ﺑﻬﺬﺍ ﺍﻹﻟﺰﺍﻡ ﻫﻨﺎ‪ ،‬ﻭﻧﺴﺒﻪ ﻓﻲ »ﺩﻓﻊ‬
‫ﹸ‬ ‫ﺍﻟﻐﺮﻳﺐ‬
‫ﹸ‬ ‫)‪(١‬‬
‫ﹼ‬
‫ﺑﺄﻛﻒ ﺍﻟﺘﹼﻨﺰﻳﻪ« )ﺹ‪ (١١٥/‬ﻟﺒﻌﺾ ﺍﻟﺒﻠﻪ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺒﻠﻪ‪ :‬ﻟﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ‬
‫ـﻤﺎ ﻋ ﹼﻈﻤﻪ ﺑﺬﻛﺮﻫﺎ ﻭﺃﺟ ﹼﻠﻪ‪،‬‬
‫ﻵﺩﻡ‪ ‬ﻣﺰﻳﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺑﺨﻠﻘﻪ ﺑﺎﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ ﺻﻔﺔ‪ ،‬ﹶﻟ ﹶ‬
‫ﻓﻘﺎﻝ‪ ،﴾μ﴿ :‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻘﺪﺭﺓ ﻟﻤﺎ ﻛﺎﻧﺖ ﻟﻪ ﻣﺰ ﹼﻳﺔ )‪ .(...‬ﻭﻗﻮﻟﻬﻢ‪ :‬ﹶﻣ ﱠﻴﺰﹶ ﹸﻩ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻧﻔﺎﻩ‬
‫ﻗﻮﻟﻪ‪] ﴾,+*)('&%$﴿ :‬ﻳﺲ‪ ،[٧١/‬ﻭﻟﻢ ﻳﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺗﻤﻴﻴﺰ‬
‫ﺍﻷﻧﻌﺎﻡ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻟﺤﻴﻮﺍﻥ‪.«...‬‬
‫)‪ (٢‬ﺇﻟﺰﺍﻡ ﺑﺎﻃﻞ ﻣﺮﺩﻭﺩ ﺑﺪﻟﻴﻞ ﹼ‬
‫ﺃﻥ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺧﻴﻞ ﻭﺇﺑﻞ ﻭﺣﻤﻴﺮ ﻭﺑﻘﺮ ﻭﺑﻐﺎﻝ ﻭﻏﻴﺮﻫﺎ ﻣﺨﻠﻮﻗﺔ ﺑﻴﺪ ﺍﷲ ﺗﻌﺎﻟﻰ –‬
‫ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪('&%$#"!﴿ :‬‬ ‫ﺃﻳﻀﺎ ﹼ‬‫ﺃﻱ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﻟﻰ – ﹰ‬
‫)*‪]﴾,+‬ﻳﺲ‪ ،[٧١/‬ﻓﺄﻳ ﹶﻦ ﺍﻟﺘﹼﺸﺮﻳﻒ ﻵﺩﻡ ﻛﻤﺎ ﺗﻈ ﹼﻦ ﺍﻟﻤﺠﺴﻤﺔ ﺑﺄﻧﹼﻪ ﺧﻠﻘﻪ ﺑﻴﺪﻩ‬
‫ﺍﻟﺤﻘﻴﻘﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ؟!! ﻓﻴﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ‪﴾μ´³²±°¯﴿ :‬؛ ﺃﻱ‪ :‬ﻣﺎ ﻣﻨﻌﻚ‬
‫ﺧﻠﻘﺖ ﺃﻧﺎ ﻭﻟﻢ ﻳﺨﻠﻘﻪ ﻏﻴﺮﻱ ﻭﺃﻧﺎ ﺭ ﹼﺑﻚ ﻭﺭ ﹼﺑﻪ‪ .‬ﻭﻗﺪ ﺭ ﹼﺩ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ(‬
‫ﹸ‬ ‫ﺃﻥ ﺗﺴﺠﺪ ﻟﻤﺎ‬
‫ﻓﻲ »ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ« )ﺹ‪ (١١٥/‬ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺍ ﹼﻟﺬﻱ ﺫﻛﺮﻩ ﻫﻨﺎ ﺑﻘﻮﻟﻪ‪ :‬ﹼ‬
‫»ﺛﻢ ﻗﺪ‬
‫ﻧﻔﺨﺖ ﺃﻧﺎ‪ ،‬ﻭﻳﻜﻔﻲ‬
‫ﹸ‬ ‫ﺃﺧﺒﺮ ﺃﻧﹼﻪ ﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﹼﺇﻻ ﺍﻟﻮﺿﻊ ﺑﺎﻟﻔﻌﻞ ﻭﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ‪:‬‬
‫ﺷﺮﻑ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﺇﺫ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﺨﺎﻟﻖ ﺟﻞ ﺟﻼﻟﻪ ﺳﻮ￯ ﺫﻟﻚ ﻷﻧﹼﻪ ﻻ ﻳﺤﺘﺎﺝ ﺃﻥ ﻳﻔﻌﻞ ﺑﻮﺍﺳﻄﺔ‪ ،‬ﻓﻼ ﻟﻪ‬
‫ﹶ‬
‫ﻳﺘﺸﺎﻏﻞ ﺑﻄﻠﺐ ﺗﻌﻈﻴﻢ ﺁﺩﻡ ﻣﻊ ﺍﻟﻐﻔﻠﺔ ﻋﻤﺎ‬ ‫ﺍﻟﻐﻨﻲ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﹼ‬ ‫ﺃﻋﻀﺎﺀ ﻭﺟﻮﺍﺭﺡ ﻳﻔﻌﻞ ﺑﻬﺎ ﻷﻧﹼﻪ‬
‫ﻷﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺻﻔﺔ‬
‫ﻳﺴﺘﺤﻘﻪ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺍﻟﺘﻌﻈﻴﻢ ﺑﻨﻔﻲ ﺍﻷﺑﻌﺎﺽ ﻭﺍﻵﻵﺕ ﻓﻲ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﹼ‬
‫ﺍﻷﺟﺴﺎﻡ«‪.‬‬
‫ﻼ ﻛﻲ ﹸﻳﺆﺧﺬ ﻣﻨﻬﺎ ﺻﻔﺔ ﷲ ﺗﻌﺎﻟﻰ؛ ﻭﺇﻧﹼﻤﺎ ﺍﻟﻤﺮﺍﺩ‬ ‫)‪ (٣‬ﻟﻴﺴﺖ ﺍﻵﻳﺔ ﺗﺘﻜ ﹼﻠﻢ ﻋﻦ ﺇﺛﺒﺎﺕ ﻳﺪﻳﻦ ﺣﻘﻴﻘﺘﻴﻦ ﺃﺻ ﹰ‬
‫ﻣﻨﻬﺎ ﺃﻧﹼﻪ ﹶﺟ ﹶﻮﺍ ﹲﺩ ﹸﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻓﻲ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ‬
‫ﺍﻟﺘﻔﺴﻴﺮ« )‪» :(٥٦٦/١‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻘﻮﻟﻪ‪ :﴾ÃÂÁ﴿ :‬ﺃﻧﹼﻪ ﹶﺟ ﹶﻮﺍ ﹲﺩ ﹸﻳﻨﻔﻖ ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻭﺇﹺﻟﻰ ﻧﺤﻮ‬
‫ﻫﺬﺍ ﺫﻫﺐ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﹺﻥ ﺷﺎﺀ ﹶﻭ ﱠﺳ ﹶﻊ ﻓﻲ ﺍﻟﺮﺯﻕ ﻭﺇﹺﻥ ﺷﺎ ﹶﺀ ﹶﻗﺘﱠﺮ«‪.‬‬
‫‪١٦٣‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﻭﺇﺑﻄﺎﻻ ﻟﹺﻤﺎ ﹶﺑ ﹶﻬ ﹸﺘﻮﺍ ﺑﻪ ﺣﻴﺚ ﻗﺎﻟﻮﺍ‪(١)﴾º¹¸¶ ﴿ :‬؛ ﺃﻱ ﻣﻘﺒﻮﺿﺔ ﻋﻠﻰ‬ ‫ﹰ‬ ‫ﺍﻟﻴﻬﻮﺩ‬
‫ﹸ‬ ‫ﻟﹺ ﹶ‬
‫ـﻤﺎ ﺍ ﹼﺩﻋﺘﻪ‬
‫ﺭﺳﻮﻝ ﺍﷲﹺ‬
‫ﹶ‬ ‫ﻓﻠﻤﺎ ﹶﻛ ﱠﺬ ﹸﺑﻮﺍ ﹸﻣ ﹾﺤ ﱠﻤﺪﹰ ﺍ‬ ‫ﹰ‬
‫ﺃﻣﻮﺍﻻ ﻭﺃﺧﺼﺒﻬﻢ ﻧﺎﺣﻴﺔ‪ ،‬ﹼ‬ ‫ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻷﻧﹼﻬﻢ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‬
‫ﻗﺒﺾ ﻋﻨﻬﻢ ﻣﺎ ﹸﻳ ﹶﺴ ﱢﺒ ﹸﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻌﻨﺪ ﺫﻟﻚ ﻗﺎﻟﻮﺍ‪ ﴾º¹¸¶ ﴿ :‬ﺃﻱ ﻣﻤﺴﻮﻛﺔ‪،‬‬
‫ﺍﻟﻤﺼﻄﻔﻰ ﹶ‬
‫ﹶﻓ ﹸﺄ ﹺﺟﻴ ﹸﺒﻮﺍ ﻋﻠﻰ ﻗﺪﺭ ﻛﻼﻣﻬﻢ‪ ،‬ﻓﻘﻴﻞ ﻟﻬﻢ‪﴾ÃÂÁ ﴿ :‬ﺇﻧﹼﻪ ﺟﻮﺍﺩ ﴿‪.(٢)﴾ÆÅÄ‬‬
‫ﹸ‬
‫ﻭﻗﻮﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ‪» :‬ﺃﺭﺍ ﹶﺩ ﺑﺎﻟﻮﺟﻪ ﹼ‬
‫ﺍﻟﺬﺍﺕ« ﻓﺒﺎﻃﻞ)‪ ،(٣‬ﻷﻧﹼﻪ ﺃﺿﺎﻓﻪ ﺇﻟﻰ ﻧﻔﺴﻪ ﻭﺍﻟﻤﻀﺎﻑ ﻟﻴﺲ‬
‫ﻷﻥ ﺍﻟﺸﻲﺀ ﻻ ﹸﻳﻀﺎﻑ ﺇﻟﻰ ﻧﻔﺴﻪ‪.‬‬ ‫ﻛﺎﻟﻤﻀﺎﻑ ﺇﻟﻴﻪ‪ ،‬ﹼ‬
‫ﻭﺟﻬﺎ‪ ،‬ﻭﻧﻘﻮﻝ‪ :‬ﻳﺎ ﻭﺟﻪ ﺍﷲ‪،‬‬
‫ﺫﺍﺕ ﺍﷲ‪ ،‬ﻟـﺠﺎﺯ ﺃﻥ ﹸﻳﻘﺎﻝ‪ :‬ﻧﺤﻦ ﻧﻌﺒﺪ ﹰ‬
‫ﻭﺟﻪ ﺍﷲ ﻫﻮ ﹸ‬‫ﻛﺎﻥ ﹸ‬ ‫ﹸﺛ ﱠﻢ ﻟﻮ ﹶ‬
‫ﺍﻹﺟﻤﺎﻉ ﹼ‬
‫ﺩﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﻣﺎ ﻗﺎﻟﻮﻩ)‪.(٤‬‬ ‫ﹸ‬ ‫ﻓﻠﻤﺎ ﻟﻢ ﹸﻳ ﹺﺠ ﹺﺰ‬
‫ﺍﻏﻔﺮ ﻟﻲ؛ ﹼ‬
‫ﹴ‬
‫ﺟﺎﺭﺣﺔ ﹶﻭ ﹶﻭ ﹾﺟ ﹸﻬ ﹸﻪ‬ ‫ﺃﻳﻀﺎ)‪ ،(٦‬ﻷﻧﹼﻪ ﻟﻮ ﹶ‬
‫ﻛﺎﻥ ﹶﻳﺪﹸ ﹸﻩ ﹶﻳﺪﹶ‬ ‫ﹲ‬
‫ﻓﺒﺎﻃﻞ ﹰ‬ ‫ﹶ )‪(٥‬‬ ‫ﹶﻭ ﹶﺃ ﱠﻣﺎ ﹸ‬
‫ﻗﻮﻝ ﹶﻣ ﹾﻦ ﺃﺭﺍ ﹶﺩ ﺑﹺ ﹺﻪ ﺍﻟﺠﺎﺭﺣﺔ‬
‫ﻭﻧﻘﻼ‪.‬‬‫ﻋﻘﻼ ﹰ‬ ‫ﻳﺠﻮﺯ ﹰ‬
‫ﹸ‬ ‫ﹺ‬
‫ﺑﺎﻟﻤﺨﻠﻮﻕ‪ ،‬ﻭﻻ‬ ‫ﻭﺍﻟﺨﺎﻟﻖ‪ ‬ﻻ ﹸﻳ ﹶﺸ ﱠﺒ ﹸﻪ‬
‫ﹸ‬ ‫ﹴ‬
‫ﺟﺎﺭﺣﺔ‪ ،‬ﹶﻟ ﹶﺸ ﱠﺒ ﹾﻬﺘ ﹸﹶﻪ ﺑﻨﻔﺴﻚ‪،‬‬ ‫ﹶﻭ ﹾﺟ ﹶﻪ‬

‫ﷲ ﺇﻟﻴﻬﻢ ﺑﻘﻮﻟﻪ‪] ﴾,+*)(' ﴿ :‬ﺁﻝ‬ ‫ﻓﻘﻴﺮ ﻛﻤﺎ ﻧ ﹶﹶﺴ ﹶﺒ ﹸﻪ ﺍ ﹸ‬ ‫)‪ (١‬ﻣﺮﺍﺩﻫﻢ ﺑﺬﻟﻚ ﹼ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻬﻢ ﹲ‬
‫ﹺ‬
‫ﻋﻤﺮﺍﻥ‪[١٨١/‬؛ ﻭﻟﻴﺲ ﻣﺮﺍﺩﻫﻢ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺪﻳﻦ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻋ ﹾﻠ ﹰﻤﺎ ﺃﻧﹼﻬﻢ ﹼ‬
‫ﻣﺠﺴﻤﺔ ﻣﺸ ﹼﺒﻬﺔ ﻭﻓﻲ ﻣﺎ ﻳﺪﻋﻮﻧﻪ‬
‫ﺑﺎﺏ ﺍﻟﺘ ﹾﱠﺸﺒﹺ ﹺﻴﻪ ﻭﺍﻟﺘﹼﺠﺴﻴﻢ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻭﻣﺸﻬﻮﺭ ﻋﻨﻬﻢ‪.‬‬ ‫ﺗﺪﺧﻞ ﻓﻲ ﹺ‬
‫ﹸ‬ ‫ﹲ‬
‫ﺃﻟﻔﺎﻅ‬ ‫ﻣﻨﹾﺰﹶ ﹰﻻ ﹺﻣﻦ ﺍﻟﺘ ﹺ‬
‫ﹼﻮﺭﺍﺓ‬ ‫ﹸ‬
‫ﻛﺒﻴﺮﺍ‪.‬‬
‫)‪ (٢‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﺑﺄﻧﹼﻪ ﺟﻮﺍﺩ ﻛﺮﻳﻢ‪ ،‬ﻭﻟﻴﺲ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺪﻳﻦ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﹰ‬
‫ﻼ ﻭﺃﻧﺖ ﺍ ﹼﻟﺬﻱ ﹶﺃ ﱠﻭ ﹾﻟ ﹶﺖ ﺫﻟﻚ ﻓﻲ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ« )‪ ،(٢١٠/٤‬ﺣﻴﺚ‬ ‫ﹸ‬
‫ﻳﻜﻮﻥ ﺑﺎﻃ ﹰ‬ ‫ﻛﻴﻒ‬
‫ﹶ‬ ‫)‪(٣‬‬
‫ﻗﻠﺖ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﴿‪» :﴾VUT‬ﺃﻱ‪ :‬ﻭﻳﺒﻘﻰ ﹶﺭ ﱡﺑ ﹶﻚ ﺫﻭ ﺍﻟﺠﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ«؟!!!‬ ‫ﹶ‬
‫)‪ (٤‬ﺇﺫﺍ ﻛﺎﻥ ﺗﺄﻭﻳﻞ ﺍﻟﻮﺟﻪ ﹼ‬
‫ﺑﺎﻟﺬﺍﺕ ﻣﻤﻨﻮﻋﹰﺎ‪ ،‬ﻓﻬﻞ ﻳﻘﻮﻝ ﺍﻟﻤﺎﻧﻌﻮﻥ ﻭﻫﻢ ﺍﻟﻤﺠﺴﻤﺔ ﺑﻔﻨﺎﺀ ﻳﺪ ﺍﷲ ﻭﺳﺎﻗﻪ‬
‫ﻭﺟﻨﺒﻪ ﻭﺭﺟﻠﻪ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ ﻣﻦ ﺃﻋﻀﺎﺀ ﺃﺛﺒﺘﻮﻫﺎ ﻟﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪gf﴿ :‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻓﻲ‬ ‫‪] ﴾jih‬ﺍﻟﻘﺼﺺ‪[٨٨/‬؟! ﻭﻓﻲ ﺫﻟﻚ ﹶ‬
‫ﺃﻥ ﺫﺍﺗﻪ ﺗ ﹾﹶﻬ ﹶﻠ ﹸﻚ ﺇﻻ ﻭﺟﻬﻪ«‪.‬‬
‫»ﺩﻓﻊ ﺷﺒﻪ ﺍﻟﺘﹼﺸﺒﻴﻪ« )ﺹ‪» :(١١٣/‬ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ :‬ﻛﺎﻥ ﺍﻟﻤﻌﻨﻰ‪ :‬ﹼ‬
‫ﺍﻟﻤﺠﺴﻤﺔ ﺍ ﹼﻟﺬﻳﻦ ﻳﺄﺧﺬﻭﻥ ﺑﻈﻮﺍﻫﺮ ﺍﻟﻨﹼﺼﻮﺹ ﻹﺛﺒﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﺠﻮﺍﺭﺡ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﹼ‬ ‫)‪ (٥‬ﻭﻫﻢ‬
‫ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻧﹼﻪ ﺗﺎﺏ ﻣﻦ ﻣﻨﻬﺞ ﺍﻟ ﱠﺘﻨ ﹺﹾﺰ ﹺﻳﻪ ﺇﻟﻰ ﻣﻨﻬﺞ‬ ‫)‪ (٦‬ﹶﻓ ﹺﺮ ﹶﺡ ﺍﻟﻤﺠﺴﻤ ﹸﺔ ﺑﻜﻼﻡ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﹼ‬
‫ﺃﻥ ﺍﻹﻣﺎ ﹶﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﺘﹼﺠﺴﻴﻢ‪ ،‬ﻭﻟﻜﻦ ﹸﺳﺮﻋﺎﻥ ﻣﺎ ﺧﺎﺏ ﺃﻣﻠﻬﻢ ﺣﻴﻦ ﹶﺗ ﹶﺒ ﱠﻴ ﹶﻦ ﻟﻬﻢ ﹼ‬
‫ﻳﺮ ﹼﺩ ﻋﻘﻴﺪﺗﻬﻢ ﻓﻲ ﺍﻟﺘﹼﺠﺴﻴﻢ ﻭﺍﻟﺘﹼﺄﻭﻳﻞ؛ ﻭﻛﻼﻣﻪ ﻫﻨﺎ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ ﹶﺭ ﱞﺩ ﻋﻠﻴﻬﻢ ﻓﻲ ﻣﻮﺿﻮ ﹺﻉ ﺍﻟﺘﹼﺠﺴﻴﻢ‬
‫ﻳﻞ ‪] ﴾»º¹¸¶μ´³²±°¯®¬«﴿ -‬ﺍﻟﻨﺤﻞ[‪.‬‬ ‫ﹶﻭﺍﻟﺘ ﹺ‬
‫ﱠﺄﻭ ﹺ‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٦٤‬‬

‫ﹸ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻼﺳﺘﺤﺎﻟﺔ ﺫﻟﻚ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﹶﺃ ﱠﻣﺎ‬

‫ﻭﺃ ﹼﻣﺎ ﺍﻟ ﹼﻨﻘﻞ‪ ،‬ﻓﻘﻮﻟﻪ‪]﴾4321﴿ :‬ﺍﻟﺸﻮﺭ￯‪ ،[١١/‬ﻭﻗﻮﻟـﻪ‪0/.﴿ :‬‬

‫ﺍﻟـﻤ ﹶﻤﺎ ﹶﺛ ﹶﻠ ﹶﺔ ﻭﺍﻟﺘﻜﺎﻓﺆ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺧﻠﻘﻪ‪.‬‬
‫‪]﴾21‬ﺍﻹﺧﻼﺹ‪[٤/‬؛ ﻓﻨﻔﻰ ﹸ‬

‫ﺍﻋﺘﻘﺎﺩ ﹸﻩ‪،‬‬
‫ﹸ‬ ‫ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﻣﺎ ﻳﻌﻘﻞ ﻣﻦ ﺻﻔﺎﺗﻪ ﹶﻟﺘ ﹶﹶﺨ ﱠﺒ ﹶﻂ‬
‫ﻇﻮﺍﻫﺮ ﺍﻵﻳﺎﺕ ﻓﻲ ﹼ‬
‫ﹶ‬ ‫ﹸﺛ ﱠﻢ ﻟﻮ ﹶﺣ ﹶﻤ ﹶﻞ ﹸ‬
‫ﺍﻟﻤ ﹶﺸ ﱢﺒ ﹸﻪ‬
‫ﻓﺄﺛﺒﺖ ﹶﻳﺪﹰ ﺍ ﻭﺍﺣﺪﹰ ﺍ‪ ،‬ﻭﻗﺎﻝ‬
‫ﹶ‬ ‫)‪(٢‬‬
‫ﻓﺈﻥ ﺍﻟﺤﻖﹼ ﻳﻘﻮﻝ ﻓﻲ ﻣﻮﺿﻊ‪] ﴾+*)('﴿ :‬ﺍﻟﻔﺘﺢ‪[١٠/‬‬
‫ﹼ‬
‫ﻣﻮﺿﻊ ﺁﺧﺮ‪&﴿ :‬‬
‫ﹴ‬ ‫ﻓﻲ ﻣﻮﺿﻊ‪]﴾μ´³²±°¯﴿ :‬ﺹ‪ ،(٣)[٧٥/‬ﻭﻗﺎﻝ ﻓﻲ‬
‫ﻓﺈﻥ ﹶﺣ ﹶﻤ ﹶﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﻋﻠﻰ ﻣﺎ ﻳﺘﻮﻫﻤﻪ ﻣﻦ‬
‫'()﴾ ]ﻳﺲ‪ [٧١/‬ﹶﻓ ﹶﺠ ﹶﻤ ﹶﻊ؛ ﹼ‬
‫ﺍﻟﺠﺎﺭﺣﺔ‪ ،‬ﻓﻼ ﻳﺨﻠﻮ ﺃﻥ ﹸﻳﺜﺒﺖ ﻟﻪ ﹶﻳﺪﹰ ﺍ ﻭﺍﺣﺪ ﹰﺓ ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﹼ‬
‫ﻭﻛﻞ ﺫﻟﻚ‬
‫ﻳﻠﻴﻖ ﺑﺎﻟﻤﺨﻠﻮﻕ ﻭﻻ ﹸ‬
‫ﻳﻠﻴﻖ ﺑﺎﻟﺨﺎﻟﻖ‪.‬‬ ‫ﻧﻘﺺ ﹸ‬‫ﹲ‬

‫ﻛﺘﺎﺏ ﺍﷲﹺ ﺗﻌﺎﻟﻰ؟!‬

‫ﹺ‬ ‫ﻳﺄﺧﺬ ﺑﻘﺪﺭﻩ ﺷﻴﺌﹰﺎ ﹺﻣ ﹾﻦ‬
‫ﹾ‬ ‫ﹺ‬
‫ﺍﻵﻳﺎﺕ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻢ‬ ‫ـﻢ ﹶ‬
‫ﺃﺧﺬ ﺑﻬﺬﻩ‬ ‫ﹸﺛ ﱠﻢ ﻟﹺ ﹶ‬

‫ﺃﺧﺬ ﺑﺎﺛﻨﻴﻦ ﻓﻘﺪ ﹶﻋ ﱠﻄ ﹶﻞ ﹸﺣ ﹾﻜ ﹶﻢ ﺁﻳﺔ ﺍﻟﺠﻤﻊ‬ ‫ﺃﻛﻤﻞ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﹶ‬

‫ﹸ‬ ‫ﹸ‬
‫ﻓﺎﻟﻤﺨﻠﻮﻕ‬ ‫ﹴ‬
‫ﺑﻮﺍﺣﺪﺓ‬ ‫ﹶﻓﺈﹺ ﹾﻥ ﹶﺃ ﹶﺧ ﹶﺬ‬
‫ﺍﻻﺣﺘﻴﺎﺝ‪،‬‬
‫ﹶ‬ ‫ﻭﺍﻟﻜﺜﺮﺓ ﻓﻘﺪ ﹶﻋﺪﱠ ﹶﺩ ﹶﻭ ﹶﺃ ﹾﺛ ﹶﺒ ﹶﺖ‬
‫ﹺ‬ ‫ﺑﺎﻟﺠﻤﻊ‬
‫ﹺ‬ ‫ﻭﻫﻲ ﻗﻮﻟﻪ‪] ﴾(﴿ :‬ﻳﺲ‪ ،[٧١/‬ﻭﺇﻥ ﹶ‬
‫ﺃﺧﺬ‬
‫ﺍﻹﺟﻤﺎﻉ‪.‬‬
‫ﹶ‬ ‫ﹶﻭ ﹶﻧ ﹶﻘ ﹶ‬
‫ﺾ‬

‫ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ‪ ،‬ﻻﻗﺘﻀﻰ ﹶﻗ ﹾﻮ ﹸﻟ ﹸﻪ‪ ﴾*)('﴿ :‬ﻭﺟ ﹶﻪ‬

‫ﹸ‬ ‫ﹸﺛ ﱠﻢ ﻟﻮ ﹸﺣ ﹺﻤ ﹶﻠ ﹾﺖ ﻫﺬﻩ‬

‫ﻭﺍﻟﺠﺴﻢ ﹸﻣ ﹶﺤ ﹲﺎﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ‬ ‫ﹸ‬ ‫ﻷﻥ ﻣﻦ ﻳﻜﻮﻥ ﻟﻪ ﺟﺎﺭﺣﺔ ﻳﻜﻮﻥ ﹺﺟ ﹾﺴ ﹰﻤﺎ‪،‬‬ ‫ﹼ‬ ‫)‪(١‬‬
‫ﹺ‬
‫ﹶﺎﻥ ﺍﻟ ﹶﺒﺎﺭﻱ – ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ‬ ‫ﺍﻟﻤﺠﺴﻤﺔ‪ » :‬ﹶﻟﻮ ﻛ ﹶ‬
‫ﹼ‬ ‫»ﺍﻟﻔﺼﻞ ﻓﻲ ﺍﻟﻤﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ« )‪ (٩٢/٢‬ﻭﻫﻮ ﻳﺮ ﹼﺩ ﻋﻠﻰ‬
‫ﹶﺎﻥ ﹸﻫ ﹶﻤﺎ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻩ‪ ،‬ﹶﻭ ﹶﻫ ﹶﺬﺍ ﺇ ﹾﺑ ﹶﻄ ﹸﺎﻝ‬ ‫ﻳﻜﻮﻥ ﹶﻟ ﹸﻪ ﺯﹶ ﹶﻣ ﹲ‬ ‫ﻭﺭ ﹶﺓ ﹶﺃ ﹾﻥ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬
‫ﺎﻥ ﹶﻭ ﹶﻣﻜ ﹲ‬ ‫ﹶ‬ ‫ﻋﹶﻦ ﺇ ﹾﻟ ﹶﺤﺎﺩﻫ ﹾﻢ – ﺟ ﹾﺴ ﹰﻤﺎ ﻻﻗﺘﻀﻰ ﹶﺫﻟﻚ ﹶﺿ ﹸﺮ ﹶ‬
‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻴﺪ ﻭﺇﹺﻳﺠﺎﺏ ﱢ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺎﺏ ﹶﺃ ﹾﺷ ﹶﻴﺎ ﹶﺀ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﻏ ﹾﻴ ﹺﺮ ﹶﻣ ﹾﺨ ﹸﻠﻮ ﹶﻗﺔ ﹶﻭ ﹶﻫ ﹶﺬﺍ ﹲ‬
‫ﻛﻔﺮ‪.‬‬ ‫ﻳﺠ ﹸ‬ ‫ﺍﻟﺸ ﹾﺮﻙ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﻟ ﹶﺸ ﹾﻴ ﹶﺌ ﹾﻴ ﹺﻦ ﺳ ﹶﻮﺍ ﹸﻩ‪ ،‬ﹶﻭﺇﹺ ﹶ‬ ‫ﺍﻟﺘ ﹾﱠﻮﺣ ﹶ ﹶ ﹸ‬
‫ﻋﻤﻴﻖ‪،‬‬
‫ﹲ‬ ‫ﻋﺮﻳﺾ‬ ‫ﹲ‬ ‫ﻒ ﹶﻃ ﹺﻮ ﹲﻳﻞ‬ ‫ﺟﺴﻢ ﺇﹺ ﱠﻻ ﹸﻣﺆﹶ ﱠﻟ ﹲ‬
‫ﹲ‬ ‫ﹶﻭﻗﺪ ﺗﻘﺪﹼ ﻡ ﺇﻓﺴﺎﺩﻧﺎ ﻟﹺ ﹶﻬ ﹶﺬﺍ ﺍﻟ ﹶﻘ ﹾﻮﻝ‪ .‬ﹶﻭ ﹶﺃ ﹾﻳ ﹰﻀﺎ‪ ،‬ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹶﻻ ﹸﻳ ﹾﻌ ﹶﻘ ﹸﻞ ﺍﻟ ﹶﺒ ﱠﺘ ﹶﺔ‬
‫ﻮﻥ ﺑﹺﻬ ﹶﺬﺍ‪ ،‬ﹶﻓﺈﹺﻥ ﹶﻗﺎ ﹸﻟﻮﻩ ﹶﻟ ﹺﺰﻣﻬﻢ ﹶﺃ ﱠﻥ ﹶﻟﻪ ﻣﺆﹶ ﱢﻟ ﹰﻔﺎ ﺟ ﹺﺎﻣﻌﺎ ﻣ ﹾﺨﺘ ﹺﹶﺮﻋﹰﺎ ﹶﻓ ﹺ‬
‫ﺎﻋ ﹰﻼ‪.«...‬‬ ‫ﹶ ﹰ ﹸ‬ ‫ﹸ ﹸ‬ ‫ﹸ ﹶﹸ‬ ‫ﹶﻭ ﹸﻧ ﱠﻈ ﹸﺎﺭ ﹸﻫ ﹾﻢ ﹶﻻ ﹶﻳ ﹸﻘﻮ ﹸﻟ ﹶ ﹶ‬
‫ﻮﺭ‪ :‬ﺍﻟ ﹶﻴﺪﹸ ﻫﻨﺎ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤ ﹸﺔ‪،‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﻓﻲ »ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ« )‪ » :(٤٨٦ /٩‬ﹶﻗ ﹶﺎﻝ ﹸ‬
‫ﺍﻟﺠ ﹾﻤ ﹸﻬ ﹸ‬
‫ﻭﻫﺎ ﻟﹺ ﹶﺒ ﹾﻴ ﹶﻌﺘﹺ ﹶﻚ«‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ـﻤﺎ ﹸﻳ ﹾﺴ ﹶﺘ ﹾﻘ ﹶﺒ ﹸﻞ ﻣ ﹾﻦ ﹶﻣ ﹶﺤﺎﺳﻨ ﹶﻬﺎ‪ ،‬ﹶﻓ ﹾﻮ ﹶﻕ ﹶﺃ ﹾﻳﺪ ﹺﻳﻬ ﹸﻢ ﺍ ﱠﻟﺘﻲ ﹶﻣﺪﱡ ﹶ‬
‫ﹺ ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬
‫ﹶﺃ ﹾﻱ ﻧ ﹾﻌ ﹶﻤ ﹸﺔ ﺍﷲﹺ ﻓﻲ ﹶﻫﺬﻩ ﹸ‬
‫ﺍﻟﻤ ﹶﺒﺎ ﹶﻳ ﹶﻌﺔ ﻟ ﹶ‬
‫)‪ (٣‬ﻓﺄﺿﺎﻑ ﹶﻳﺪﹶ ﹾﻳ ﹺﻦ ﺍ ﹾﺛﻨﹶ ﹾﻴ ﹺﻦ‪.‬‬
‫‪١٦٥‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﺍﻟﻔﺎﻋﻠﺔ ﹺﻣ ﹶﻦ‬
‫ﹸ‬ ‫ﹴ‬
‫ﺟﺎﺭﺣﺔ‪ ،‬ﻛﻘﻮﻟﻬﻢ‪) :‬ﻭﺿﻊ ﻳﺪ ﻓﻼﻥ ﻋﻠﻰ ﻳﺪ ﻓﻼﻥ(‪ ،‬ﻓﺄ ﹼﻳﻬﻤﺎ‬ ‫ﻓﻮﻕ ﹴ‬
‫ﻳﺪ‬ ‫ﹴ‬
‫ﺟﺎﺭﺣﺔ ﹶ‬ ‫ﹴ‬
‫ﻳﺪ‬
‫ﹺ‬
‫ﺍﻟﻤﻔﻌﻮﻟﺔ؟!‬

‫ﺗﻜﻮﻥ ﻳﺪﺍﻩ ﹶﻣ ﹾﻤﺪﹸ ﻭ ﹶﺩ ﹶﺗ ﹾﻴ ﹺﻦ ﹺﻣ ﹶﻦ ﹺﺟ ﹶﻬ ﹺﺔ ﹼ‬

‫ﺍﻟﺼﻮﺭﺓ‪.‬‬ ‫ﹶ‬ ‫ﻭﻻﻗﺘﻀﻰ ﻗﻮﻟﻪ‪ ،﴾ÃÂÁ﴿ :‬ﹼ‬
‫ﺃﻥ‬
‫ﹴ‬
‫ﻛﺜﻴﺮﺓ ﹸﻣﺘ ﹶﹶﻌﺪﱢ ﹶﺩ ﹴﺓ‪،‬‬ ‫ﺎﺳ ﹰﺔ ﹶﻭ ﹸﻣ ﹶﻼ ﹶﺑ ﹶﺴ ﹰﺔ ﺑﺄﻳﺪﻱ‬
‫ﻭﻻﻗﺘﻀﻰ ﻗﻮﻟﻪ‪ ﴾) ('& ﴿ :‬ﹸﻣ ﹶﻤ ﱠ‬
‫ﻭﺍﻟﺤﻖ ﹶﺗ ﹶﻌﺎ ﹶﻟﻰ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﹶﻋ ﹾﻦ ﹶﺫﻟﹺ ﹶﻚ ﹸﻛ ﱢﻠ ﹺﻪ‪.‬‬
‫ﱡ‬

‫ﻗﺎﻝ ﺍﷲﹸ‪] ﴾>=<﴿ :‬ﻃﻪ‪ ،[٣٩/‬ﻭﻗﺎﻝ‪﴾ÚÙØ﴿ :‬‬ ‫ﻭﻛﺬﻟﻚ ﹶ‬

‫ﹶ‬
‫ﻗﻠﺖ ﻓـﻲ ﻗﻮﻟـﻪ ﴿=>﴾‪ :‬ﺇﹺ ﱠﻥ ﹶﻟ ﹸﻪ‬ ‫ﻭﻗﺎﻝ‪] ﴾\[﴿ :‬ﺍﻟﻘﻤﺮ‪ ،[١٤/‬ﹶﻓﺈﹺ ﹾﻥ ﹶ‬ ‫]ﻫﻮﺩ‪ ،[٣٧/‬ﹶ‬
‫ﺺ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪» :‬ﺍﻟﺪﱠ ﹶﺟ ﹸ ﹶ‬
‫ﺲ‬ ‫ﺎﻝ ﺃ ﹾﻋ ﹶﻮ ﹸﺭ‪ ،‬ﹶﻭﺇﹺ ﱠﻥ ﹶﺭ ﱠﺑ ﹸﻜ ﹾﻢ ﹶﻟ ﹾﻴ ﹶ‬ ‫ﹲ‬
‫ﺟﺎﺭﺣﺔ‪ ،‬ﹶﻓ ﹶﻨ ﹾﻘ ﹲ‬ ‫ﹶﻋ ﹾﻴﻨﹰﺎ ﻭﺍﺣﺪ ﹰﺓ ﻭﻫﻲ‬
‫ﺑﹺ ﹶﺄ ﹾﻋ ﹶﻮ ﹶﺭ«)‪.(١‬‬

‫ﺃﺑﻄﻠﺖ ﻣﺬﻫ ﹶﺒﻚ)‪.(٢‬‬

‫ﹶ‬ ‫ﺟﻮﺍﺭﺡ‪ ،‬ﻓﻘﺪ‬
‫ﹶ‬ ‫ﻗﻠﺖ‪ :‬ﹼ‬
‫ﺇﻥ ﻟﻪ ﺃﻋﻴﻨﹰﺎ‬ ‫ﻭﺇﻥ ﹶ‬

‫ﺇﻥ ﻟﻪ ﺻﻮﺭ ﹰﺓ ﻛﺼﻮﺭﺓ ﺁﺩﻡ ﻭﻟﻪ ﻋﻴﻨﺎﻥ ﻭﻟﻴﺲ ﻟﻪ ﺃﻋﻴﻦ‪ ،‬ﻓﺬﻟﻚ ﹸﻳ ﹾﺴ ﹶﺘ ﹾﻘ ﹶﺒ ﹸﺢ ﻓﻲ ﺣﻖﹼ‬ ‫ﻭﻗﻮ ﹸﻟﻚ‪ :‬ﹼ‬
‫ﹶ‬
‫ﻓﻜﻴﻒ ﻓﻲ ﺣ ﹼﻘﻪ ﺗﻌﺎﻟﻰ؟!‬ ‫ﺍﻟﻤﺨﻠﻮﻕ‬

‫ﻭﺃﻧﺸﺪﻭﺍ‪:‬‬
‫ﻋﻦ ﱢ‬
‫ﺍﻟﻀﺪﱢ ﹶﻭﺍﻟﻨﱢﺪﱢ ﺍﻟﻤﺴﺎﻫﻢ ﻭﺍﻟﺤﺪﱢ‬ ‫ﹺ‬
‫ﺍﻟـﻤﺠـﻴـﺪ‬ ‫ﺗــﺒـﺎﺭﻙ ﺫﻭ ﺍﻟﻌـﺮﺵ‬

‫)‪ (١‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﻤﺎﺭﻱ ﻓﻲ »ﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ﺑﻨﻘﺪ ﻛﺘﺎﺏ ﺍﻷﺭﺑﻌﻴﻦ« )ﺹ‪ (٣٧/‬ﺍ ﹼﻟﺬﻱ ﹶﺭ ﱠﺩ ﻓﻴﻪ‬
‫ﻋﻠﻰ ﺷﻴﺦ ﺍﻟﻤﺠﺴﻤﺔ ﺍﻟﻬﺮﻭﻱ‪» :‬ﻭﺍﻟﺤﺪﻳﺚ ﻟﻴﺲ ﻓﻴﻪ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻴﻨﻴﻦ ﷲ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﺃﺗﻰ ﺑﻬﺎ ﺍﻟﻬﺮﻭﻱ؟!‬
‫ﺇﹺ ﹾﻥ ﻛﺎﻥ ﹶﻓ ﹺﻬ ﹶﻢ ﹺﻣﻦ ﻗﻮﻟﻪ‪ :‬ﹼ‬
‫»ﺇﻥ ﺭﺑﻜﻢ ﻟﻴﺲ ﺑﺄﻋﻮﺭ« ﺃﻧﹼﻪ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﻋﻴﻨﺎﻥ ﻓﻬﺬﺍ ﻏﻠﻂ ﻭﺍﺿﺢ‪ ،‬ﹼ‬
‫ﻓﺈﻥ‬
‫ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﻟﻰ ﻻ ﺗﺜﺒﺖ ﺇﻻ ﺑﻠﻔﻆ ﺻﺮﻳﺢ ﻓﻲ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺇﺛﺒﺎﺕ ]ﺃﻱ‬ ‫ﹼ‬
‫ﺇﺿﺎﻓـﺔ[ ﺍﻟﻌﻴﻦ ﷲ ﻣﻔﺮﺩﺓ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟـﻰ‪ ،﴾>=<﴿ :‬ﻭﻣـﺠﻤﻮﻋﺔ ﻛﻘﻮﻟـــﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿ ‪ ،﴾ \[﴿ ،﴾ÚÙØ ﴿ ،﴾ÕÔ‬ﻭﻫﺬﺍ ﹼ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﹼ‬
‫ﺃﻥ ﻧﺴﺒﺔ ﺍﻟﻌﻴﻦ ﺇﻟﻰ ﺍﷲ‬
‫ﻣﻌﻨﺎﻩ ﺻﻔﺔ ﺍﻟﺒﺼﺮ ﺃﻭ ﺍﻟﺤﻔﻆ ﻭﺍﻟﻜﻼﺀﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ]ﻓﻲ »ﺍﻟﻔﺼﻞ ﻓﻲ ﺍﻟﻤﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ«‬
‫ﻷﻥ ﺍﻟﻨﱠﺺ ﻟﻢ ﹺ‬ ‫)‪ :[(١٢٧/٢‬ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﹶﻳ ﹺﺼ ﹶ‬
‫ﻳﺄﺕ ﺑﺬﻟﻚ«‪.‬‬ ‫ﺑﺄﻥ ﻟﻪ ﻋﻴﻨﻴﻦ ﹼ ﱠ‬
‫ﻒ ﺍﷲﹶ‪ ‬ﹼ‬
‫ﺍﻟﻤﺠﺴﻢ ﹸﻳﺜﺒﺖ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﻮﻟﻪ ﻋﻴﻨﻴﻦ ﺍﺛﻨﻴﻦ ﻓﻘﻂ ﺩﻭﻥ ﺍﻷﻋﻴﻦ!!!‬
‫ﹼ‬ ‫ﹼ‬
‫ﻷﻥ‬ ‫)‪(٢‬‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٦٦‬‬

‫ﺍﻟﺠﺴﻢ ﺍﻟﻤﺆ ﱠﻟﻒ ﻭﺍﻟﻌﺪﹼ‬

‫ﹺ‬ ‫ــﺰ ﻋﻦ‬
‫ﹶﻭ ﹶﻋ ﱠ‬ ‫ﺍﻟﻤﻜﻴﻒ ﻭﺻﻔﻪ‬
‫ﱠ‬ ‫ﹶﻭ ﹶﺟـ ﱠ‬
‫ـﻞ ﻋﻦ ﺍﻟﻜﻴﻒ‬

‫ﺑﺎﻟﺰﻧـﺪ‬
‫ﹼ‬ ‫ﻭﻛــﻮﻉ ﻭﻛــﺮﺳــﻮﻉ ﹸﻳﺆﹶ ﱠﻳـﺪﹸ‬ ‫ﹼ‬
‫ﺑﻜﻒ ﻭﺇﺻﺒﻊ‬ ‫ﻭﻋــﻦ ﻳﺪ ﻣـﺨﻠﻮﻕ‬

‫ﹸﻳـﺮﻭ￯ ﹼ‬
‫ﺃﻥ ﺃﺣـﻤﺪ ﺑـﻦ ﺣﻨﺒﻞ‪ ،‬ﺳﺄﻟﻪ ﻭﻟـﺪﻩ ﻋﺒــﺪ ﺍﷲ ﻋـﻦ ﻗـﻮﻝ ﺭﺳﻮﻝ ﺍﷲ‪:(١)‬‬
‫ﺎﺣﺎ«)‪ .(٢‬ﻓﻘﺎﻝ ﻟﻪ‪» :‬ﻳﺎ ﺑﻨﻲ‪ ،‬ﺇﺫﺍ ﺳﺄﻟﺖ ﻋﻦ ﺍﻟﻴﺪ ﰲ ﺻﻔﺔ‬ ‫»ﲬ ﹶﺮ ﹾﺕ ﹺﻃﻴ ﹶﻨ ﹸﺔ ﺁ ﹶﺩ ﹶﻡ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ ﹶﺃ ﹾﺭ ﹶﺑ ﹺﻌ ﹶ‬
‫ﲔ ﹶﺻ ﹶﺒ ﹰ‬ ‫ﹸﱢ‬
‫ﺍﳋﺎﻟﻖ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻘﻄﻊ ﻳﺪﻙ ﺃﻭ ﹸ ﹶﲣ ﱢﺒﺌ ﹶﹶﻬﺎ ﰲ ﹸﻛ ﱢﻤ ﹶﻚ ﹸﺛ ﱠﻢ ﺗﺴﺄﻝ«‪ .‬ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﹼ‬
‫ﺃﻥ ﹶﻳﺪﹶ ﺍﳊﻖﹼ ﻟﻴﺴﺖ‬
‫ﻛﺬﻟﻚ ﺟﺎﺭﺣ ﹰﺔ ﻛﻴﺪﻙ‪.‬‬

‫ﹸ‬
‫ﻳﺴﺒﻖ ﺇﻟﻰ ﻭﻫﻤﻚ ﺇﻥ ﻛﺎﻥ ﺗﺨﻤﻴﺮﻩ ﻛﺘﺨﻤﻴﺮﻛﻢ‪ ،‬ﻓﺎﻟﻴﺪﹸ‬ ‫»ﺧ ﹶﻤ ﹶﺮ ﹺﻃﻴ ﹶﻨ ﹶﺔ ﺁﺩ ﹶﻡ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ« ‪ -‬ﻣﺎ ﺍ ﹼﻟﺬﻱ‬
‫ﹶ‬
‫ﺍﻟﻤﺨﻤﺮﺓ ﻣﺜﻞ ﺃﻳﺪﻳﻜﻢ؟! ﺇﻧﻤﺎ ﻣﻌﻨﻰ ﺍﻟ ﹼﺘﺨﻤﻴﺮ ﻣﺎ ﺃﺧﺒﺮ ﻋﻨﻪ ﻓـﻲ ﻣﺼﺤﻒ ﺍﻟـﻤﺠﺪ‪9 8﴿ :‬‬
‫ﱢ‬
‫‪] ﴾>=< ;:‬ﺍﻟﺸﻤﺲ‪.[٨ – ٧/‬‬

‫ﺍﻟﺸ ﱢﺮ ﻓﻲ ﹺﺟﺒﹺ ﱠﻠﺘﹺ ﹶﻚ ﻻ ﻣﺎ ﻳﺴﺒﻖ ﺇﻟﻰ ﻭﻫﻤﻚ‪،‬‬

‫ﻓﻤﻌﻨﻰ ﻫﺬﺍ ﺍﻟﺘﺨﻤﻴﺮ‪ :‬ﻣﺎ ﹸﻋ ﹺﺠ ﹶﻦ ﻣﻦ ﺍﻟﺨﻴﺮ ﹶﻭ ﱠ‬
‫ﻛﺘﺨﻤﺮﻙ ﻟﻜﺎﻧﺖ ﻳﺪﻩ ﻛﻴﺪﻙ‪ ،‬ﻭﻳﺒﻄﻞ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ‪» :‬ﻗﻠﺐ ﺍﻟﻤﺆﻣﻦ ﺑﻴﻦ‬
‫ﹼ‬ ‫ﺧﻤﺮﻫﺎ‬
‫ﻓﺈﻧﹼﻪ ﻟﻮ ﹼ‬

‫)‪ (١‬ﻫﺬﺍ ﻟﻴﺲ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ؛ ﻭﺇﻧﻤﺎ ﻫﻮ ﻗﻮﻝ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ‬
‫ﺃﺧﺬ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻗﺒﻞ ﺇﺳﻼﻣﻪ‪ .‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ – ﻛﻤﺎ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﻌﻠﻞ ﺍﻟﻮﺍﺭﺩﺓ‬
‫ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ« )‪) (٣٣٨/٥‬ﺭﻗﻢ‪ – (٩٣١/‬ﺍﻟـﺨﻼﻑ ﺣﻮﻝ ﻭﻗﻒ ﻫﺬﺍ ﺍﻟـﺤﺪﻳﺚ ﺃﻭ ﺭﻓﻌـﻪ‪،‬‬
‫»ﻭ ﹸﺳﺌـ ﹶﹺﻞ ﻋـﻦ ﺣﺪﻳــﺚ ﺃﺑﻲ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻬﺪﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻤﺮ ﻃﻴﻨﺔ‬ ‫ﻓﻘﺎﻝ‪ :‬ﹶ‬
‫ﺁﺩﻡ«‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺮﻭﻳﻪ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ ﻋﻦ ﺃﺑﻲ ﻋﺜﻤﺎﻥ ﻋﻦ ﺳﻠﻤﺎﻥ ﺃﻭ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﻮﻗﻮ ﹰﻓﺎ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬
‫ﻭﻣﻦ ﹶﺭ ﹶﻓ ﹶﻌ ﹸﻪ ﻓﻘﺪ ﹶﻭ ﹺﻫ ﹶﻢ«‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗـﻄﻨـﻲ – ﻛـﻤﺎ ﻓـﻲ »ﺃﻃﺮﺍﻑ ﺍﻟﻐـﺮﺍﺋـﺐ ﻭﺍﻷﻓـﺮﺍﺩ« )‪(١٢٥/٣‬‬
‫ﺑﺄﻥ ﺍﻟﻤﺤﻔﻮﻅ ﻫﻮ ﺍﻟﻤﻮﻗﻮﻑ‪.‬‬ ‫)ﺭﻗﻢ‪ (٢٢٢١/‬ﻻﺑﻦ ﺍﻟﻘﻴﺴﺮﺍﻧﻲ – ﹼ‬
‫)‪ (٢‬ﺣﺪﻳﺚ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺳﻠﻤﺎﻥ ﻭﻣﺘﻨﻪ ﻣﻨﻜﺮ ﹺﺟﺪﹰ ﺍ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﺗﻔﺴﻴﺮﻩ )‪) (٣٠٧/٦‬ﺭﻗﻢ‪،(٦٨٢٠/‬‬
‫»ﻫ ﹶﺬﺍ ﹶﻣ ﹾﻮ ﹸﻗ ﹲ‬
‫ﻮﻑ‪،...‬‬ ‫ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (١٥٠/٢‬ﺭﻗﻢ‪ ،(٧١٦/‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪ :‬ﹶ‬
‫ﹶﺎﺏ ﹶﺣﺘﱠﻰ ﹶﺃ ﹾﺳ ﹶﻠ ﹶﻢ ﹶﺑ ﹾﻌﺪﹸ «‪ .‬ﻭﺣﻜﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺎﻓﻆ‬ ‫ﹶﺎﻥ ﹶﻗﺪﹾ ﹶﺃ ﹶﺧ ﹶﺬ ﹶﺃﻣ ﹶﺜ ﹶﺎﻝ ﻫ ﹶﺬﺍ ﹺﻣﻦ ﹶﺃﻫ ﹺﻞ ﹺ‬
‫ﺍﻟﻜﺘ ﹺ‬ ‫ﹶﻭ ﹶﻣ ﹾﻌ ﹸﻠﻮ ﹲﻡ ﹶﺃ ﱠﻥ ﹶﺳ ﹾﻠ ﹶﻤ ﹶ‬
‫ﺎﻥ ﻛ ﹶ‬
‫ﹾ ﹾ‬ ‫ﹾ ﹶ‬
‫ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ »ﺍﻟﻤﻐﻨﻲ ﻋﻦ ﺣﻤﻞ ﺍﻷﺳﻔﺎﺭ ﻓﻲ ﺍﻷﺳﻔﺎﺭ ﻓﻲ ﺗﺨﺮﻳﺞ ﻣﺎ ﻓﻲ ﺍﻹﺣﻴﺎﺀ ﻣﻦ ﺍﻷﺧﺒﺎﺭ«‬
‫ﻭﺃﻥ ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ﹺﺟﺪﺍ‪ ،‬ﻛﻤﺎ ﹶﺿ ﱠﻌ ﹶﻔ ﹸﻪ ﺍﻹﻣﺎﻡ‬ ‫)‪) (١١٢٩/٢‬ﺭﻗﻢ‪ (٤٠٨٨/‬ﺑﺄﻧﹼﻪ ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﹼ‬
‫ﺍﻟﺸﻮﻛﺎﻧﻲ ﻓﻲ »ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻤﺠﻤﻮﻋﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻤﻮﺿﻮﻋﺔ« )ﺹ‪) (٤٥١/‬ﺭﻗﻢ‪.(٢٤/‬‬
‫‪١٦٧‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﻷﻥ ﻳﺪﻩ ﻟﻮ ﻛﺎﻧﺖ ﺟﺎﺭﺣﺔ ﻛﻴﺪﻙ ﻓﺄﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺍﻟﻤﻌﻬﻮﺩﺓ ﻻ‬ ‫ﺇﺻﺒﻌﻴﻦ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻟﺮﺣﻤﻦ«)‪ ،(١‬ﱠ‬
‫ﺇﺻﺒﻊ‬
‫ﹲ‬ ‫ﺑﻘﻠﺐ‪ ،‬ﹶﺑ ﹺﻘ ﹶﻲ‬
‫ﹴ‬ ‫ﹴ‬
‫ﺑﻘﻠﺐ‪ ،‬ﻭﺍﻹﺻﺒﻌﺎﻥ‬ ‫ﺖ ﺍﻹﺻﺒﻌﺎﻥ‬‫ﺗﺰﻳﺪ ﻋﻠﻰ ﺧﻤﺲ ﺃﺻﺎﺑﻊ‪ ،‬ﻓﺈﺫﺍ ﺍﻧ ﹶﹾﺸ ﹶﻐ ﹶﻠ ﹺ‬
‫ﺍﻟﻌﺒﺎﺩ ﺑﻤﺎﺫﺍ ﹸﻳ ﹶﻘ ﹺﻠ ﹸﺒ ﹶﻬﺎ؟!‬
‫ﹺ‬ ‫ﻗﻠﻮﺏ‬
‫ﹸ‬ ‫ﻭﺍﺣﺪﹲ ‪ ،‬ﻓﺘﺒﻘﻰ‬

‫ﻳﺘﻀﻤﻦ ﻣﻌﻨﻰ ﺍﻟﺤﺪﻳﺚ‪ :‬ﺍﻟﻌﺒﺎﺭﺓ ﻋﻦ ﺍﻗﺘﺪﺍﺭﻩ‪ ،‬ﻭﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺳﺮﻋﺔ ﺍﻟ ﹼﺘﻘﻠﻴﺐ‬ ‫ﹼ‬ ‫ﻭﺇﻧﻤﺎ‬
‫ﺒﺔ ﹺﻣ ﹾﻦ‬
‫ﺍﻟﻤﺮﻛ ﹺ‬
‫ﹼ‬ ‫)‪(٢‬‬
‫ﻭﺍﻟﺒﺮﺍﺟﻢ‬
‫ﹺ‬ ‫ﺍﻷﺻﺎﺑﻊ ﹲﻣ ﱠﺘ ﹺﺴ ﹶﻤ ﹲﺔ ﺑﺎﻷﻧﺎﻣﻞﹺ‬
‫ﹶ‬ ‫ﺍﻟﻘﻠﺐ ﹶﻗ ﹾﻠ ﹰﺒﺎ‪ ،‬ﻻ ﹼ‬
‫ﺃﻥ‬ ‫ﹸ‬ ‫ﻭﺍﻟ ﹼﺘﻐﻴﻴﺮ‪ ،‬ﻭﻟﻬﺬﺍ ﹸﺳ ﱢﻤ ﹶﻲ‬
‫ﹴ‬
‫ﻭﻋﺮﻕ ﻭﺩ ﹴﻡ‪.‬‬ ‫ﻭﻋﻈﻢ‬
‫ﹴ‬ ‫ﻟﺤﻢ‬
‫ﹴ‬
‫ﻗﻠﺖ‪ :‬ﺇﻧﹼﻤﺎ ﺧﺎﻃﺒﻨﺎ ﺑﻤﺎ ﻧﻌﻘﻞ‪ ،‬ﻭﻧﺤﻦ ﻻ ﻧﻌﻘﻞ ﻓﻲ ﺍﻟﺸﹼ ﹺ‬
‫ﺎﻫﺪ ﹶﻳﺪﹰ ﺍ ﹼﺇﻻ ﺟﺎﺭﺣ ﹰﺔ‪ .‬ﻧﻘﻮﻝ‬ ‫ﹶﻓﺈﹺ ﹾﻥ ﹶ‬
‫ﺎﻣ ﹶﻠ ﹰﺔ ﻟﻸﻋﺮﺍﺽ‪ ،‬ﻓﺈﻧﹼﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﻓﻲ ﺍﻟﺸﹼ ﺎﻫﺪ ﹶﻳﺪﹰ ﺍ‬ ‫ﺗﻜﻮﻥ ﹸﻣﺆﹶ ﱠﻟ ﹶﻔ ﹰﺔ ﹶﺣ ﹺ‬
‫ﹶ‬ ‫ﻋﻠﻰ ﻗﻮﻟﻜﻢ‪ :‬ﻳﺠﺐ ﹶﺃ ﹾﻥ‬
‫ﺺ ﻓﻠﺰﻡ ﹸﺣﺪﹸ ﻭ ﹸﺛ ﹸﻪ‪ ،‬ﻭﺍﻧﺘﻔﻰ ﹺﻗﺪﹶ ﹸﻣ ﹸﻪ‪ ،‬ﻭﻣﺎ ﻟﺰﻡ‬
‫ﹼﺇﻻ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻻﺣﺘﺎﺝ ﺇﻟﻰ ﹸﻣ ﹶﺨ ﱢﺼ ﹴ‬
‫ﺟﺎﺯ ﺑﻘﺎﺅﻩ ﻭﺟﺎﺯ ﻋﺪﻣﻪ؛ ﻓﺄﻳﻦ ﺍﻷﺩ ﹼﻟ ﹸﺔ ﻋﻠﻴﻜﻢ ﺑﺎﻟ ﹼﺘﻮﺣﻴﺪ ﻭﺍﻟ ﹼﺘﻨﺰﻳﻪ؟!‬
‫ﺣﺪﻭﺛﻪ ﹶ‬

‫ﹶﺗﻨ ﱠﹶﺰ ﹸﻫﻮﺍ ﻓﻲ ﺑﺴﺎﺗﻴﻦ ﺍﻟ ﹼﺘﻘﺪﻳﺲ‪ ،‬ﻭﺍﺧﻄﺒﻮﺍ ﻋﺮﺍﺋﺲ ﺍﻟ ﹼﺘﻮﺣﻴﺪ‪ ،‬ﻟﹺ ﹸﺘ ﹾﺠ ﹶﻠﻰ ﻟﻜﻢ ﻋﻠﻰ ﹼ‬
‫ﻣﻨﺼﺎﺕ‬
‫ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻻ ﺑﻚ ﻟﺮﺅﻳﺔ ﺍﻟﻴﺪﻳﻦ ﻣﻦ ﺑﺼﻴﺮﺓ‪ ،‬ﻓﺈﻧﹼﻬﻤﺎ ﻻ ﹸﻳﺪﺭﻛﺎﻥ ﺑﻨﻮﺭ ﺍﻟﺒﺼﺮ ﻭﺇﻧﹼﻤﺎ ﹸﻳﺪﺭﻛﺎﻥ ﺑﻨﻮﺭ‬
‫ﺍﻟﺒﺼﻴﺮﺓ‪.‬‬
‫ﹴ‬
‫ﻛﺠﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻤﻴﺎﻥ‪ ،‬ﹶﺳ ﹺﻤ ﹸﻌﻮﺍ ﺑﺄﻧﹼﻪ ﹸﺣ ﹺﻤ ﹶﻞ ﺇﻟﻰ ﺍﻟﺒﻠﺪ‬ ‫ﻭﻣﺎ ﹸ‬
‫ﻣﺜﺎﻝ ﹶﻣ ﹾﻦ ﻟﻴﺲ ﻟﻪ ﺑﺼﻴﺮﺓ ﺇﻻ‬
‫ﻧﻨﻈﺮ ﻫﺬﺍ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻌﺠﻴﺐ‪ ،‬ﻓﺠﺎﺀﻭﺍ‬ ‫ﺍﻟﻔﻴﻞ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﹶﺗ ﹶﻌﺎ ﹶﻟ ﹾﻮﺍ ﺣ ﹼﺘﻰ ﹶ‬
‫ﹸ‬ ‫ﻋﺠﻴﺐ‪ ،‬ﹸﻳﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﹲ‬ ‫ﹲ‬
‫ﺣﻴﻮﺍﻥ‬
‫ﻟﻴﻌﺮﻓﻮﺍ ﺣﺎﻝ ﺍﻟﻔﻴﻞ ﻭﻟﻴﺲ ﻟﻬﻢ ﻧﻮﺭ ﹸﻳﺪﺭﻛﻮﻧﻪ ﺑﻪ‪ ،‬ﻓﻮﻗﻌﺖ ﻳﺪﹸ ﺃﺣﺪﻫﻢ ﻋﻠﻰ ﺭﺟﻠﻪ‪ ،‬ﻭﺁﺧﺮ ﻋﻠﻰ‬
‫ﻧﺎﺑﻪ‪ ،‬ﻭﺁﺧﺮ ﻋﻠﻰ ﹸﺃﺫﻧﻪ‪ ،‬ﻓﺎﻧﺼﺮﻓﻮﺍ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻗﺪ ﻓﻬﻤﻨﺎ ﺍﻟﻔﻴﻞ ﻭﺃﺩﺭﻛﻨﺎﻩ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻓﻮﺍ ﺍﺳﺘﻘﺒﻠﻬﻢ‬
‫ﺲ ﹺﺭﺟﻠﻪ‪:‬‬ ‫ﹶﻣ ﹾﻦ ﻳﺤﻀﺮﻫﻢ ﻣﻦ ﺍﻟﻌﻤﻴﺎﻥ‪ ،‬ﻓﺴﺄﻟﻬﻢ ﻋﻨﻪ ﻓﺸﺮﻋﻮﺍ ﻓﻲ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ‪ .‬ﻓﻘﺎﻝ ﺍ ﹼﻟﺬﻱ ﹶﻟ ﹶ‬
‫ـﻤ ﹶ‬
‫ﺃﺧﻄﺄﺕ ﺇﻧﻤﺎ ﹸﻳﺸﺒﻪ ﺇﺳﻄﻮﺍﻧﺔ‬
‫ﹶ‬ ‫ﺲ ﻧﺎﺑﻪ‪:‬‬ ‫ـﻦ‪ .‬ﻭﻗﺎﻝ ﺍ ﹼﻟﺬﻱ ﹶﻟ ﹶ‬
‫ـﻤ ﹶ‬ ‫ﹸﻳﺸﺒﻪ ﺇﺳﻄﻮﺍﻧﺔ ﺧﺸﺐ ﺇﻻ ﺃﻧﹼﻪ ﹶﻟ ﱢﻴ ﹲ‬

‫)‪ (١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ »ﺍﻟﻔﺼﻞ ﻓﻲ ﺍﻟﻤﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ« )‪ (١٢٨/٢‬ﻋﻨﺪ ﺗﻔﺴﻴﺮ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪:‬‬
‫ﻭﺑﺎﻷﺻﺢ‬
‫ﹼ‬ ‫» ﹶﺃﻱ ﹶﺑﻴﻦ ﺗﺪﺑﻴﺮﻳﻦ ﻭﻧﻌﻤﺘﻴﻦ ﻣﻦ ﺗﹶﺪﹾ ﺑﹺ ﹺﻴﺮ ﺍﷲ ‪ ‬ﻭﻧﻌﻤﻪ‪ ،‬ﺇﹺ ﱠﻣﺎ ﹺﻛ ﹶﻔﺎ ﹶﻳﺔ ﺗ ﹸﹶﺴ ﱡﺮ ﹸﻩ ﹶﻭﺇﹺ ﱠﻣﺎ ﹶﺑ ﹶﻼﺀ ﻳﺄﺟﺮﻩ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪،‬‬
‫ﻓﹺﻲ ﺍﻟ ﱡﻠﻐﹶﺔ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤﺔ ﻭﻗﻠﺐ ﻛﻞ ﺃﺣﺪ ﺑﻴﻦ ﺗﻮﻓﻴﻖ ﺍﷲ ﻭﺟﻼﻟﻪ ﹶﻭ ﹺﻛ ﹶﻼ ﹸﻫ ﹶﻤﺎ ﺣﻜﻤﻪ«‪.‬‬
‫)‪ (٢‬ﺍﻟﺒﺮﺍﺟﻢ‪ :‬ﻫﻲ ﻣﻔﺎﺻﻞ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﺍﺣﺪﺗﻬﺎ ) ﹸﺑ ﹾﺮ ﹸﺟ ﹶﻤﺔ(‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫)‪.(١٣١/٢‬‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٦٨‬‬

‫ﹰ‬
‫ﻏﻠﻴﻈﺎ‪ .‬ﻭﻛ ﹼﻠﻬﻢ ﻣﺨﻄﺌﻮﻥ ﻓﻲ‬ ‫ﺲ ﹸﺃﺫﻧﻪ‪ :‬ﺃﺧﻄﺄﺗﻤﺎ ﺇﻧﻤﺎ ﹸﻳﺸﺒﻪ ﺟﻠﺪﹰ ﺍ‬ ‫ﺣﺪﻳﺪ‪ .‬ﻭﻗﺎﻝ ﺍ ﹼﻟﺬﻱ ﹶﻟ ﹶ‬
‫ـﻤ ﹶ‬
‫ﺍﻟ ﹼﺘﺸﺒﻴﻪ‪ ،‬ﻭﺍﻟﺨﻄﺄ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻭﺇﻧﻤﺎ ﺟﺎﺀ ﻓﻲ ﺍﺑﺘﺪﺍﺀ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﻮ ﺃﻧﹼﻬﻢ ﻃﻤﻌﻮﺍ ﺃﻥ‬
‫ﹶﻳ ﹶﺮ ﹾﻭﺍ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻴﻞ ﻣﻦ ﻏﻴﺮ ﺑﺼﺮ‪.‬‬

‫ﻳﻀﺤﻚ ﻣﻨﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺟﺎ ﹶﺀ‬ ‫ﹸ‬ ‫ﺑﺼﺮ ﺇﺫﺍ ﺳﻤﻊ ﺍﻟﻌﻤﻴﺎﻥ ﹸﻳﺨﺒﺮﻭﻥ ﺑﺬﻟﻚ ﹶﺃ ﹶﺧ ﹶﺬ‬ ‫ﻓﺎﻟﺮﺟﻞ ﺍ ﹼﻟﺬﻱ ﻟﻪ ﹲ‬
‫ﹸ‬
‫ﺍﻟﺒﺼﻴﺮ ﺍ ﹼﻟﺬﻱ ﺷﺎﻫﺪﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﻄﺄﺗﻢ ﻣﻌﺎﺷﺮ ﺍﻟﻌﻤﻴﺎﻥ‪ ،‬ﻻ ﹸﻳﺸﺒﻪ ﺧﺸ ﹰﺒﺎ ﻭﻻ ﺣﺪﻳﺪﹰ ﺍ ﻭﻻ ﺟﻠﺪﹰ ﺍ‪.‬‬ ‫ﹸ‬
‫ﺑﺸﻲﺀ ﹶﻣﺎ ﹶﺭ ﹶﺃ ﹾﻭ ﹸﻩ؟! ﻓﻼ ﹸﻳ ﹾﻤ ﹺﻜ ﹸﻦ‬
‫ﹴ‬ ‫ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻣﺎﺫﺍ ﹸﻳﺸﺒﻪ؟ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﹸﻳ ﹶﻌ ﱢﺮ ﹶﻓ ﹸﻬ ﹾﻢ‪ ،‬ﻛﻴﻒ ﹶﻳﻘﺪﺭ ﺃﻥ ﹸﻳ ﹶﺸ ﱢﺒ ﹶﻬ ﹸﻪ‬
‫ﺇﻥ ﺍ ﹼﻟﺬﻱ ﹶﺧ ﹶﻄ ﹶﺮ‬
‫ﻳﻘﻮﻝ‪ :‬ﺃ ﹼﻳﻬﺎ ﺍﻟﻌﻤﻴﺎﻥ‪ ،‬ﹼ‬ ‫ﻮﺻ ﹶﻞ ﺣﻘﻴﻘﺘﻪ ﺇﻟﻰ ﻗﻮﻟﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﹺﺣﻴﻠﺔ ﺳﻮ￯ ﺃﻥ ﹶ‬ ‫ﺃﻥ ﹸﻳ ﹺ‬
‫ﺑﺒﺎﻟﻜﻢ ﻭﺳﺒﻖ ﺇﻟﻰ ﺃﻓﻬﺎﻣﻜﻢ ﻣﻦ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﺑﺎﻟﻔﻴﻞ ﺑﺨﻼﻓﻪ‪.‬‬

‫ﻓﺘﻔﻬﻴﻢ‬
‫ﹸ‬ ‫ﻴﻤ ﹶﻬﺎ ﺇﻟﻰ ﺃﻓﻬﺎ ﹺﻡ ﺍﻟﻌﻤﻴﺎﻥ‪،‬‬ ‫ﺎﻝ ﹶﺗ ﹾﻔ ﹺﻬ ﹺ‬ ‫ﻭﺃﻣﺜﺎﻝ ﹶﻻ ﹸﻳ ﹾﻤ ﹺﻜ ﹸﻦ ﺇﹺ ﹶ‬
‫ﻳﺼ ﹸ‬ ‫ﹲ‬ ‫ﻛﺎﻧﺖ ﺻﻮﺭ ﹲﺓ ﻟﻬﺎ ﺃﺷﺒﺎ ﹲﻩ‬
‫ﻓﺈﺫﺍ ﹾ‬
‫ﻛﻴﻒ ﹸﻳ ﹾﻤ ﹺﻜ ﹸﻨﻨﹶﺎ ﹶﺃ ﹾﻥ ﹸﻧ ﹺ‬
‫ﻮﺻ ﹶﻠ ﹶﻬﺎ ﹶﻭ ﹸﻧ ﹶﺼ ﱢﻮ ﹶﺭ ﹶﻫﺎ‬ ‫ﺷﻲﺀ ﹶ‬ ‫ﹲ‬ ‫ﺍﻟﺼ ﹶﻤ ﹺﺪ ﱠﻳ ﹺﺔ ﺍﻟﺘﻲ ﻻ ﺗﹸﺸﹾ ﺒﹺ ﹸﻪ ﺷﻴﺌﹰﺎ ﻭﻻ ﹸﻳﺸﺒﻬﻬﺎ‬
‫ﺍﻟﺼ ﹶﻔ ﹺﺔ ﱠ‬
‫ﱢ‬
‫ﺍﻟﺼ ﹶﻔ ﹺ‬
‫ﺎﺕ‪ ،‬ﻓﻬﻲ ﹼ‬
‫ﻛﺎﻟﺬﺍﺕ ‪¹¸﴿ -‬‬ ‫ﺳﺎﺋﺮ ﱢ‬
‫ﺲ ﹶ‬‫ﺍﻟﻘﻴﺎﺱ ﹶﻓ ﹺﻘ ﹾ‬
‫ﹺ‬ ‫ﻟﺮﺟﻞﹴ ﻻ ﺑﺼﻴﺮ ﹶﺓ ﻟﻪ؟! ﻭﻋﻠﻰ ﻫﺬﺍ‬
‫‪] ﴾»º‬ﻃﻪ‪.[١١٠/‬‬

‫ـﻤﺜﹺﻴﻞﹴ ‪ .‬ﹶﻭ ﹶﻋ ﹶﻠ ﱠﻲ ﺿﻤﺎﻧﻚ ﻓـﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﹸﻗ ﹾﻞ‪ :‬ﺁ ﹶﻣ ﹾﻨ ﹸﺖ ﺑﹺ ﹶﻼ ﺗﹶﺸﹾ ﺒﹺ ﹴ‬
‫ﻴﻪ‪ ،‬ﹶﻭ ﹶﺻﺪﱠ ﹾﻗ ﹸﺖ ﺑﹺ ﹶﻼ ﹶﺗ ﹾ‬
‫ﺷﻲﺀ‪.‬‬
‫ﹲ‬ ‫ﻓﺈﻧﹼﻪ ﻻ ﹸﺑﺪﱠ ﹶﺃ ﹾﻥ ﺗﻌﺘﻘﺪﹶ ﹼ‬
‫ﺃﻥ ﻣﻌﺒﻮ ﹶﺩﻙ ﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻪ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﻻ ﹸﻳﺸﹾ ﺒﹺ ﹸﻬ ﹸﻪ‬

‫ﷲ ﺗﻌﺎﻟﻰ‪،﴾4321﴿ :‬‬ ‫ﻭﻻ ﹸﺃ ﹺﺣﻴ ﹸﻠ ﹶﻚ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ ﻭﺍﻟﻜﻼ ﹺﻡ‪ ،‬ﻭﻗﺪ ﹶ‬

‫ﻗﺎﻝ ﺍ ﹸ‬
‫ﹶ‬
‫ﻭﺗﻜﻔﻴﻚ ﴿ ‪ ﴾765‬ﹶﺭﺩﺍ ﻋﻠﻰ‬ ‫ﻭﺍﻟﻤﺠﺴﻤﺔ‪،‬‬
‫ﹼ‬ ‫ﺍﻟﻤﺸﺒﻬﺔ‬
‫ﹼ‬ ‫ﹶ‬
‫ﻭﺗﻜﻔﻴﻚ ﻫﺬﻩ ﹶﺭﺩﺍ ﻋﻠﻰ‬
‫ﱢ‬
‫ﺍﻟﻤﻌﻄﻠﺔ‪.‬‬

‫ﺎﻟﺮ ﹶﻛ ﹺ‬
‫ﺎﺏ ﻣﻀﻴﻖ‬ ‫ﹸ‬
‫ﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻓﻘﺪ ﺃ ﹺﺧ ﹶﺬ ﺑﹺ ﱢ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻓﻀﺎﺀ‬ ‫ﻳﺎ ﺣﺎﺩﻱ ﻗﻠﻮﺏ ﺍﻟﻌﺎﺭﻓﻴﻦ‪ ،‬ﹶﺃ ﹾﺧ ﹺﺮ ﹾﺟﻨﹶﺎ ﺇﻟﻰ‬
‫ﺍﻟﺠﺪﻝ‪ ،‬ﻭﺃﺻﺎﺑﻪ ﺍﻟ ﹼﻠﻐﻮﺏ‪ ،‬ﻓﺤﺠﺎﺝ ﺍﻟﺤﺠﺎﺝ‪ ،‬ﻓﻜﻢ ﹸﺗﺸﻴﺮ ﻋﻠﻴﻬﺎ؟!‬

‫ﺍﻟﺮﻣﻞ‪.‬‬
‫ﻓﻐﺮﺩ ﻟﻬﺎ ﺑﻘﺎﻓﻴﺔ ﻣﻦ ﺭﻣﻞ ﺍﻹﺑﻞ ﺗﻘﻄﻊ ﹼ‬
‫ﻳﻘﻮﻝ ﺍﻟﺨﺼﻢ ﺍﻟﻤﻮﻟﻊ‪ :‬ﹼ‬
‫ﻭﻟ ـ ﹸﺘــﺼــﻨــﻊ ﺍﻟـــﻐـ ﹼ‬
‫ــﻼﺕ ﻣــﺎ ﺑــﺪﺍﻫــﺎ‬ ‫ﻭﻋــﻠــﻼﻫـــــﺎ ﺑــﺤــﺪﻳــﺚ ﺣﺎﺟـﺮ‬
‫ﻓــﻔــﺪﺕ ﺗﻨﻔﺦ ﺷــﻮ ﹰﻗــﺎ ﻓــﻲ ﺑﺮﺍﻫﺎ‬ ‫ﺃﺫﻛـــﺮ ﻟﻬﺎ ﺣــﺠــﺮﺍ ﺗﻘﺎﻣﺎ ﻋﺮﺍﻫﺎ‬
‫‪١٦٩‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﴎ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻟﻮ ﺭﺩﺩﺕ ﺇﱃ ﻇﻼﻡ ﻭﻛﺮﻙ ﻟﻜﻔﻰ ﺑﻚ‪ ،‬ﻷﻧﹼﻚ ﻻ ﺗﻘﺪﺭ ﻋﲆ ﹶﺃ ﹾﻥ‬ ‫ﻳﺎ ﺧﺎﰲ ﻋﻦ ﹼ‬
‫ﻭﺃﳖﺎ‬ ‫ﻇﻮﺍﻫﺮ ﺍﻟ ﱡﻨ ﹸﻌ ﹺ‬
‫ﻮﺕ‪ ،‬ﹼ‬ ‫ﹸ‬ ‫ﻟﻚ ﹶﻧ ﹾﻌ ﹲﺖ ﹺﻣﻦ ﻧﻌﻮﺗﻪ‪ ،‬ﹶﺟ ﱠﻞ ﹶﻋ ﱠﲈ ﹶﺗﺪﹸ ﱡﻝ ﻋﻠﻴﻪ‬
‫ﺷﻤﺲ ﺍﻟ ﹼﻨﻬﺎﺭ؛ ﻣﺎ ﹸﺫ ﹺﻛ ﹶﺮ ﹶ‬
‫ﹺ‬ ‫ﺗﻨﻈﺮ ﺇﱃ‬
‫ﹶ‬
‫ﺇﻧﹼﲈ ﱡ‬
‫ﺗﺪﻝ ﺑﺎﳌﻘﺎﻳﺴﺔ ﻋﲆ ﲢﺎﺩﺙ‪.‬‬

‫ﻭﺗﻌﺮﻑ ﺣﻼﻭ ﹶﺓ ﹺ‬
‫ﺍﻟﺠﻤﺎﻉ؟ ﻗﺎﻝ‪:‬‬ ‫ﹸ‬ ‫ﻋﻢ‪.‬‬
‫ﻴﺐ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻳﺎ ﹼ‬ ‫ﺍﻟﺰﺑﹺ ﹺ‬ ‫ﹸ‬
‫ﺗﻌﺮﻑ ﺣﻼﻭ ﹶﺓ ﱠ‬ ‫ﹺ‬
‫ﺍﻟﻤﻜﺘﺐ‪،‬‬ ‫ﻳﺎ ﹶ‬
‫ﻃﻔﻞ‬
‫ﺃﺩﺭﻛﺖ ‪s﴿ -‬‬‫ﹶ‬ ‫ﺍﻟﺰﺑﻴﺐ ﺍ ﹼﻟﺬﻱ‬ ‫ﹺ‬
‫ﻛﺤﻼﻭﺓ ﹼ‬ ‫ﻋﻢ‪ ،‬ﻛﻴﻒ ﻫﻮ؟ ﻗﻴﻞ‪ :‬ﺣﻼﻭﺓ ﺍ ﹼﻟﺬﻱ ﻟﻢ ﹸﺗﺪﹾ ﹺﺭ ﹾﻙ‪،‬‬
‫ﻻ ﻳﺎ ﹼ‬
‫‪] ﴾ut‬ﺍﻟﺸﻌﺮﺍﺀ‪.[١٩٥/‬‬

‫ﺗﺴﻠﻴﻤﺎ‪.‬‬
‫ﹰ‬ ‫ﷲ ﹺﻣ ﱠﻤ ﹾﻦ ﺍﻗﺘﺪ￯ ﻭﺍﻫﺘﺪ￯ ﺑﻤ ﹼﻨﻪ‪ ،‬ﻭﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﹼ‬
‫ﻣﺤﻤﺪ ﻭﺳ ﹼﻠﻢ‬ ‫ﹶﺟ ﹶﻌ ﹶﻠﻨﹶﺎ ﺍ ﹸ‬

‫***‬

‫ﺍﺷﺘ ﹶﹶﻐ ﹸﻠﻮﺍ ﺑﹺﺎﻟ ﱠﺘ ﹾﺄ ﹺﻭﻳﻞﹺ ؟ ﹶﻓ ﹶﻬ ﹾﻞ‬ ‫ﺎﺑﻌﻮﻥﹶ ﹶﺭ ﹺﺿ ﹶﻲ ﺍ ﹸ‬

‫ﷲ ﹶﻋ ﹾﻨ ﹸﻬ ﹾﻢ ﹾ‬ ‫ﺍﻟﺼ ﹶﺤﺎ ﹶﺑ ﹸﺔ ﹶﻭﺍﻟ ﱠﺘ ﹸ‬ ‫ﺍﻝ‪ :‬ﱠ‬ ‫ﹶﻣ ﹾﺠ ﹺﻠ ﹸ‬
‫ﺲ ﹸﺳﺆﹶ ﹴ‬
‫ﻮﺯ ﻟﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﹺﻫ ﹾﻢ ﺃ ﹾﻡ ﹶﻻ؟‬
‫ﹶﻳ ﹸﺠ ﹸ‬
‫ﷲ ﹴ‬
‫ﺑﻌﺒﺪ ﹶﺷﺮﺍ‬ ‫ﺍﻟﻤﺮﺀ ﹶﺗ ﹾﺮ ﹸﻛ ﹸﻪ ﹶﻣﺎ ﹶﻻ ﹶﻳ ﹾﻌﻨﹺ ﹺ‬
‫ﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍ ﹶﺩ ﺍ ﹸ‬ ‫ﹺ‬ ‫ﺍﻋﻠﻢ‪ ،‬ﹶﺃ ﱠﻥ ﹺﻣ ﹾﻦ ﹸﺣ ﹾﺴ ﹺﻦ ﺇﺳﻼ ﹺﻡ‬
‫ﻭﺍﻟﺠﻮﺍﺏ‪ :‬ﹾ‬
‫ﹸ‬
‫ﺧﻴﺮﺍ ﹶﻭ ﱠﻓ ﹶﻘ ﹸﻪ ﻟﻠﻌﻤﻞﹺ ‪.‬‬ ‫ﷲ ﹴ‬
‫ﺑﻌﺒﺪ ﹰ‬ ‫ﹺ‬
‫ﺑﺎﻟﺠﺪﻝ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍ ﹶﺩ ﺍ ﹸ‬ ‫ﺍﺑﺘﻼ ﹸﻩ‬

‫ﻣﻨﻚ ﹶﻗ ﹾﻠ ﹶﺒ ﹶﻚ ﹶﻭ ﹶﺭ ﱠﺩ ﹶ‬
‫ﺇﻟﻴﻚ‬ ‫ﺑﻚ‪ ،‬ﹶﻭﺇﹺ ﹾﻥ ﹶ‬
‫ﺃﺧﺬ ﹶ‬ ‫ﻒ ﹶ‬‫ﻣﻨﻚ ﻟﺴﺎ ﹶﻧﻚ ﹶﻭ ﹶﺭ ﱠﺩ ﺇﻟﻴﻚ ﻗﻠ ﹶﺒﻚ ﻓﻘﺪ ﹶﻟ ﹶﻄ ﹶ‬ ‫ﺃﺧﺬ ﹶ‬ ‫ﺇﹺ ﹾﻥ ﹶ‬
‫ﻟﺴﺎﻧﻚ ﻓﻘﺪ ﹶﻋ ﹸﻈ ﹶﻤ ﹾﺖ ﹸﻣ ﹺﺼﻴ ﹶﺒ ﹸﺘ ﹶﻚ‪.‬‬
‫ﹶ‬

‫ﺫﺍﺕ ﺍﷲﹺ ﻭﺻﻔﺎﺗﻪ ‪ » -‬ﹶﺗ ﹶﻔ ﱠﻜ ﹸﺮﻭﺍ ﻓﻲ ﺁﻻﺀ ﺍﷲ ﻭﻻ‬

‫ﺍﻟﺨﻮﺽ ﻓﻲ ﹺ‬
‫ﹺ‬ ‫ﺃﺿﺮ ﹺﻣﻦ‬ ‫ﹺ‬
‫ﺍﻟﻤﺮﺀ ﱡ‬ ‫ﻟﻴﺲ ﻋﻠﻰ‬
‫ﹶ‬
‫ﹼ‬
‫ﺗﺘﻔﻜﺮﻭﺍ ﻓﻲ ﺍﷲ«)‪.(١‬‬

‫ﺻﺤﻴﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﹲ‬

‫ﺣﺪﻳﺚ‬ ‫)‪ (١‬ﺣﺪﻳﺚ‪ » :‬ﹶﺗ ﹶﻔﻜﱠﺮﻭﺍ ﻓﻲ ﺁﻻﹶ ﹺﺀ ﺍﷲ ﻭﻻﹶ ﹶﺗ ﹶﺘ ﹶﻔﻜﱠﺮﻭﺍ ﻓﹺﻲ ﹺ‬
‫ﺍﻟﻠﻪ«‪،‬‬
‫ﹲ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﹸ‬
‫ﻭﺁﻟﻪ ﻭﺳ ﹼﻠﻢ‪ ،‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ »ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ« )‪) (٢٥٠/٦‬ﺭﻗﻢ‪ ،(٦٣١٩/‬ﻭﺃﺑﻮ ﻧﹸﻌﻴﻢ‬
‫ﻓﻲ »ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ« )‪ ،(٦٧/٦‬ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﻧﻲ ﻓﻲ »ﺍﻟﻌﻈﻤﺔ« )‪(٢١٠/١‬‬
‫)ﺭﻗﻢ‪ .(١/‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ »ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺷﻲﺀ ﻣﻦ‬
‫ﻓﻘﻬﻬﺎ ﻭﻓﻮﺍﺋﺪﻫﺎ« )‪) (٣٩٥/٤‬ﺭﻗﻢ‪ ،(١٧٨٨/‬ﻭﻗﺎﻝ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻤﺮﻓﻮﻋﺔ ﻭﺍﻟﻤﻮﻗﻮﻓﺔ‪:‬‬
‫»ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﺎﻟﺤﺪﻳﺚ ﺑﻤﺠﻤﻮﻉ ﻃﺮﻗﻪ ﹶﺣ ﹶﺴ ﹲﻦ ﻋﻨﺪﻱ«‪.‬‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٧٠‬‬

‫ﻋﻤﺎ ﹸﻳﺪﹾ ﹶﺭ ﹸﻙ ﻓﻲ ﺍﻟﺪﹼ ﻧﻴﺎ‬

‫ﻋﻤﺎ ﻳﺨﻄﺮ ﻓﻲ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﺃﻭ ﹼ‬ ‫ﺁ ﹶﻣ ﱠﻨﺎ ﺑﻬﺬﻩ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺃﺛﺒﺘﻨﺎﻫﺎ ﺇﺛﺒﺎ ﹰﺗﺎ ﱡ‬
‫ﻳﺠﻞ ﹼ‬
‫ﺗﺸﺒﻴﻪ ﺍﻟﺤﻖﹼ ﺗﻌﺎﻟﻰ ﻓﻲ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﺑﺬﻭﺍﺕ ﺍﻷﻏﻴﺎﺭ؛ ﹼ‬
‫ﻷﻥ‬ ‫ﹺ‬ ‫ﺑﺎﻷﺑﺼﺎﺭ‪ ،‬ﺃﻭ ﹸﻳﺘ ﹶﹶﻮ ﱠﻫ ﹸﻢ ﻓﻲ ﺍﻟﺨﻴﺎﻝ ﹺﻣ ﹾﻦ‬
‫ﹺ‬
‫ﺍﻟﺨﻠﻖ ‪] ﴾76543﴿ -‬ﺍﻟﻨﺤﻞ‪.[٧١/‬‬ ‫ﹺ‬
‫ﻣﺸﺎﺑﻬﺔ‬ ‫ﺍﻟﺤﻖﹼ ﺑﺬﺍﺗﻪ ﹸﻣﻨ ﱠﹶﺰ ﹲﻩ ﻋﻦ‬
‫ﺇﹺ ﹾﻥ ﹶﻧ ﹶﻔ ﹾﻴ ﹶﺖ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻓﻲ ﹼ‬
‫ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻓﻤﺮﺣ ﹰﺒﺎ ﺑﻚ‪.‬‬
‫ﻭﺧﺎﻟﺺ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺇﻻ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﺣﻴﺪ‬ ‫ﹺ‬
‫ﺧﺎﻟﺺ ﺍﻟ ﹼﺘ‬ ‫ﺺ ﻣﻦ ﹺﺷ ﹾﺮ ﹺﻙ ﺍﻟ ﱠﺘﺸﹾ ﺒﹺ ﹺ‬
‫ﻴﻪ ﺇﻟﻰ‬ ‫ﹶﻭﺇﹺ ﹾﻥ ﹶﻟﻢ ﹸﻳ ﹾﻤ ﹺﻜ ﹾﻨ ﹶﻚ ﹶﺃ ﹾﻥ ﹶﺗﺘ ﹶﹶﺨ ﱠﻠ ﹶ‬
‫ﺄﻭﻳﻞ ﹶﺧ ﹾﻴ ﹲﺮ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﺘﺸﹾ ﺒﹺ ﹺ‬
‫ﻴﻪ‪.‬‬ ‫ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞﹺ ‪ ،‬ﻓﺎﻟ ﹼﺘ ﹸ‬

‫ﺍﻻﺣﺘﻴﺎﺝ‬
‫ﹺ‬ ‫ﺷﻲﺀ ﹺﻣﻦ‬
‫ﹲ‬ ‫ﻳﺨﻄﺮ ﺑﹺ ﹶﺒﺎﻟﹺ ﹶﻚ ﺑﻌﺪﹶ ﻫﺬﺍ‬
‫ﹸ‬ ‫ﺑﺠﺴﻢ‪ ،‬ﻓﻼ‬ ‫ﹴ‬ ‫ﺃﻥ ﺍﻟﺤﻖﱠ ﻟﻴﺲ‬ ‫ﺍﻋﺘﻘﺪﺕ ﹼ‬
‫ﹶ‬ ‫ﻭﺇﺫﺍ‬
‫ﹺ‬
‫ﺻﻔﺎﺕ‬ ‫ﹺ‬
‫ﺑﻄﺮﻳﻖ ﺍﻻﻧﺘﻘﺎﻝ‪ ،‬ﹼ‬
‫ﻷﻥ ﺫﻟﻚ ﻣﻦ‬ ‫ﺑﻄﺮﻳﻖ ﺍﻻﺗﹼﺼﺎﻝ‪ ،‬ﹶﻭﺍﻟ ﱡﻨ ﹸﺰ ﹸ‬
‫ﻭﻝ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻻﺳﺘﻮﺍﺀ‬ ‫ﺷﻲﺀ ﹺﻣﻦ‬
‫ﹴ‬ ‫ﺇﻟﻰ‬
‫ﹺ‬
‫ﺻﻔﺎﺕ ﺍﻟﺠﻼﻝ‪.‬‬ ‫ﺍﻷﺟﺴﺎ ﹺﻡ ﻻ ﹺﻣﻦ‬
‫ﹶ‬
‫ﻭﺣﺼﻞ ﺍﻻﺗﹼﻔﺎﻕ‪،‬‬ ‫ﻴﻪ ﹶﻭﺍﻟ ﱠﺘ ﹾﻤﺜﹺﻴﻞﹺ ﻓﻘﺪ ﹶ‬
‫ﻭﻗﻊ ﺍﻟ ﹺﻮ ﹶﻓ ﹸ‬
‫ﺎﻕ‪،‬‬ ‫ﹶﻓﺈﹺ ﹾﻥ ﹶﺗﻨ ﱠﹶﺰ ﹶﻫ ﹾﺖ ﹶﻋ ﹺﻘﻴﺪﹶ ﹸﺗ ﹶﻚ ﹶﻋ ﹾﻦ ﹶﺩ ﹶﺭ ﹺﻥ ﺍﻟ ﱠﺘﺸﹾ ﺒﹺ ﹺ‬
‫ﻗﻠﺖ ﻓﻲ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﺃﻭ ﻟﻢ ﹶﺗ ﹸﻘ ﹾﻞ‪.‬‬ ‫ﺳﻮﺍﺀ ﹶ‬

‫ﺍﻟﺼ ﹶﺤﺎ ﹶﺑ ﹶﺔ ﻣﺎ ﺍﺷﺘﻐﻠﻮﺍ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ«)‪ ،(١‬ﻓﺄﻗﻮﻝ‪ :‬ﻭﻛﻤﺎ ﻟﻢ ﻳﺸﺘﻐﻠﻮﺍ‬ ‫ﺍﻟﻤﺸﺒﻬﺔ‪ :‬ﹼ‬
‫»ﺇﻥ ﱠ‬ ‫ﹼ‬ ‫ﹸ‬
‫ﻭﻗﻮﻝ‬
‫ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ ﹶﻟ ﹾﻢ ﻳﺸﺘﻐﻠﻮﺍ ﺑﺎﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﻤﺜﻴﻞ‪.‬‬

‫ﺍﻟﻮﺍﺟﺐ‬
‫ﹸ‬ ‫ﻭﺍﺟﺐ؛ ﺑﻞ‬
‫ﹲ‬ ‫ﹺ‬
‫ﻭﺍﻟﻌﺒﺎﺭﺍﺕ‬ ‫ﹺ‬
‫ﺍﻷﻟﻔﺎﻅ‬ ‫ﹶ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ‬ ‫ﺇﻥ‬ ‫ﹸﺛ ﱠﻢ ﺃﻗﻮﻝ – ﻭﻛﺄﻧﹼﻲ ﹸ‬
‫ﻗﻠﺖ –‪ :‬ﹼ‬
‫ﹸ‬
‫ﻣﻌﺮﻓﺔ ﺍﷲ‪.‬‬ ‫ﹶ‬
‫ﻋﻠﻴﻚ‬

‫ﻋﺎﺭﻓﻴﻦ ﺑﻪ؟‬
‫ﹶ‬ ‫ﻏﻴﺮ‬
‫ﻋﺎﺭﻓﻴﻦ ﺑﺎﷲ ﺃﻭ ﹶ‬
‫ﹶ‬ ‫ﺍﻟﺼ ﹸ‬
‫ﺤﺎﺑﺔ‬ ‫ﻭﺃﺳﺄﻟﻚ‪ :‬ﻫﻞ ﻛﺎﻥ ﹼ‬
‫ﹸ‬
‫ﺍﻟﻤﻌﺮﻓﺔ ﻛﻤﺎ‬ ‫ﻋﺎﺭﻓﻴﻦ ﺑﻪ‪ ،‬ﻓﻬﺬﺍ ﹸﻛ ﹾﻔ ﹲﺮ‪ .‬ﻭﺇﻥ ﹶ‬
‫ﻗﻠﺖ‪ :‬ﻋﺎﺭﻓﻴﻦ‪ ،‬ﹶﻭ ﹶﺟ ﹶﺒ ﹾﺖ ﻋﻠﻴﻚ‬ ‫ﹶ‬ ‫ﻗﻠﺖ‪ :‬ﻏﻴﺮ‬ ‫ﻓﺈﻥ ﹶ‬
‫ﺗﻌﺮﻑ ﻣﻌﺒﻮ ﹶﺩﻙ ﺑﺪﻭﻥ ﺍﺷﺘﻐﺎﻝ ﺑﻬﺬﻩ ﺍﻷﻟﻘﺎﺏ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﻓﻼ‬ ‫ﹶ‬ ‫ﹶﻭ ﹶﺟ ﹶﺒ ﹾﺖ ﻋﻠﻴﻬﻢ‪ .‬ﹶﻭﺇﹺ ﹾﻥ ﺃﻣﻜﻨﻚ ﹶﺃ ﹾﻥ‬
‫ﹶ‬
‫ﻋﻠﻴﻚ‪.‬‬ ‫ﹶﺣ ﹶﺮ ﹶﺝ‬

‫)‪ (١‬ﻛﻼﻣﻬﻢ ﻏﻴﺮ ﺻﺤﻴﺢ‪ ،‬ﻷﻧﹼﻪ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﺃﻧﹼﻪ ﹼﺃﻭﻝ ﹰ‬
‫ﺑﻌﻀﺎ ﻣﻦ ﺍﻵﻳﺎﺕ‬
‫ﻣﺮ ﻓﻲ ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‬
‫ﺍﻟﺘﻲ ﻳﺴﺘﺸﻬﺪ ﺑﻬﺎ ﺍﻟﻤﺠﺴﻤﺔ ﻹﺛﺒﺎﺕ ﺍﻟﺠﻮﺍﺭﺡ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﹼ‬
‫)ﺹ‪ (١٢٩ - ١٢٧/‬ﻧﻤﺎﺫﺝ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫‪١٧١‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﻣﻜﺔ ﻻ ﻳﺪﺧﻠﻮﻥ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻘﺼﺪﻭﺍ ﹼ‬ ‫ﻭﻣﺜﺎﻟﻚ ﻣﺜﺎﻝ ﺭﺟﻞ ﻳﻘﻮﻝ‪ :‬ﹼ‬
‫ﺇﻥ ﹼ‬
‫ﹶ‬
‫ﺩﺧﻮﻝ ﺍﻟﻜﻮﻓ ﹶﺔ‬ ‫ﻷﻥ ﻣﻘﺼﺪﻫﻢ ﺣﻀﻮﺭ ﻋﺮﻓﺎﺕ ﻻ ﹼ‬
‫ﻷﻥ‬ ‫ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻷﻧﹼﻬﺎ ﻟﻢ ﺗﻜﻦ ﻋﻠﻰ ﻃﺮﻳﻘﻬﻢ‪ ،‬ﹼ‬
‫ﻣﺤﻈﻮﺭﺍ‪ ،‬ﻭﺇﻧﹼﻤﺎ ﺗﺮﻛﻮﻩ ﹼ‬
‫ﻷﻥ‬ ‫ﹰ‬ ‫ﺑﹺﺪﹾ ﹶﻋ ﹲﺔ؛ ﻓﻜﺬﻟﻚ ﻫﺎ ﻫﻨﺎ ﺇﻥ ﻛﺎﻧﻮﺍ ﺗﺮﻛﻮﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ)‪ (١‬ﻣﺎ ﺗﺮﻛﻮﻩ ﻟﻜﻮﻧﻪ‬
‫ﺍﻟﺸ ﹶﺒ ﹶﻪ ﹶﻭﺍﻟﺒﹺﺪﹶ ﹶﻉ ﺍ ﹼﻟﺘﻲ ﻇﻬﺮﺕ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻟﻢ ﺗﻜﻦ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺗﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻟ ﹼﺘﺄﻭﻳﻞ؛‬
‫ﻫﺬﻩ ﱡ‬
‫ﺍﻟﺒﺪﻉ ﻓﻴﻪ ﻗﺪ ﻇﻬﺮﺕ ﹶﻭ ﱡ‬
‫ﺍﻟﺸ ﹶﺒ ﹶﻪ ﻓﻴﻪ ﻗﺪ ﺍﻧﺘﺸﺮﺕ‪ ،‬ﻓﻨﺤﺘﺎﺝ ﻓﻴﻪ ﺇﻟﻰ‬ ‫ﹶ‬ ‫ﺑﺨﻼﻑ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﹼ‬
‫ﻓﺈﻥ‬
‫ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻟﺪﺣﺾ ﺷﺒﻬﺔ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﻌﻄﻴﻞ‪.‬‬

‫ﻭﻣﺎ ﺫﻟﻚ ﺑﻀﺮﺏ ﻣﺜﻞ ﺇﻻ ﻛﻤﺜﻞ ﺭﺟﻠﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﺻﺤﻴﺢ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﺮﻳﺾ‪ ،‬ﹶﻓﺘ ﹶﹶﺮ ﹶﻙ‬
‫ﹸ‬
‫ﺍﻟﻤﺮﻳﺾ ﺍﻟ ﹼﺘﺪﺍﻭﻱ ﺣﺘﻰ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﻟﻬﻼﻙ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻟﻤﺎﺫﺍ ﻻ ﺗﺘﺪﺍﻭ￯؟ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻫﺬﺍ‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﻻ ﻳﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻟﺪﹼ ﻭﺍﺀ‪،‬‬
‫ﻏﺎﻟﻂ ﻫﺬﺍ ﺻﺤﻴﺢ‪ ،‬ﹼ‬‫ﻣﺴﻜﻴﻦ‪ ،‬ﺃﻧﺖ ﹲ‬
‫ﹸ‬ ‫ﻻ ﻳﺘﺪﺍﻭ￯‪ .‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻳﺎ‬
‫ﹸ‬
‫ﺍﻟﻤﺮﻳﺾ‪.‬‬ ‫ﺍﻟﻮ ﹸﺣ ﹺ‬
‫ﻮﺵ ﻻ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺒﻴﻄﺎﺭ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻧﺖ‬ ‫ـﻤ ﹸﺮ ﹸ‬
‫ﹸﺣ ﹸ‬

‫ﺍﻟﺰﻣﺎﻥ؟‬ ‫ﹸ‬
‫ﻭﺍﻟﻤﺮﻳﺾ ﹶﻣ ﹾﻦ ﹸﻫ ﹶﻮ ﺍﻵﻥ ﻓﻲ ﻫﺬﺍ ﹼ‬

‫ﹸ‬
‫ﺍﻟﻤﺮﺽ‪ :‬ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﻌﻄﻴﻞ‪ .‬ﻭﺍﻟﺪﹼ ﻭﺍﺀ‪ :‬ﺍﻟ ﹼﺘﻔﺴﻴﺮ ﻭﺍﻟ ﹼﺘﺄﻭﻳﻞ‪.‬‬

‫ﺃﻥ ﺫﻟﻚ ﺍﻟﻤﺮﻳﺾ ﺍ ﹼﻟﺬﻱ ﻗﺪ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﻟ ﹼﺘﻠﻒ ﻻ ﹸﻏ ﹾﻨ ﹶﻴ ﹶﺔ ﻟﻪ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺪﹼ ﻭﺍﺀ‬
‫ﻭﻛﻤﺎ ﹼ‬
‫ﻛﺬﻟﻚ ﹶﻣ ﹾﻦ ﹶﻏ ﹶﻠ ﹶﺐ ﻋﻠﻴﻪ ﹸ‬
‫ﻣﺮﺽ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﻭﺍﻟ ﹼﺘﻌﻄﻴﻞ ﻭﻟﻢ‬ ‫ﹶ‬ ‫ﺑﺎﻟﺼﺤﻴﺢ ﻷﻧﹼﻪ ﻳﻬﻠﻚ ﻻ ﻣﺤﺎﻟﺔ‪،‬‬
‫ﺍﻗﺘﺪﺍ ﹰﺀ ﹼ‬
‫ﻳﺘﺪﺍﻭ￯ ﺑﺪﻭﺍﺀ ﺍﻟ ﹼﺘﻔﺴﻴﺮ ﻭﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﻓﺈﻧﹼﻪ ﹸ‬
‫ﻳﻬﻠﻚ ﻻ ﻣﺤﺎﻟﺔ‪.‬‬

‫ﺍﻟﺼﺤﺎﺑﺔ ﻳﻜﻮﻥ ﺑﹺﺪﻋﺔ؟ ﻭﻛﺜﻴﺮ ﹺﻣ ﹶﻦ‬ ‫ﹶ‬

‫ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻟﻢ ﺗﺘﻜﻠﻢ ﻓﻴﻪ ﹼ‬ ‫ﻭﻛﻴﻒ ﹸﻳ ﹾﻤ ﹺﻜ ﹸﻦ ﹶﺃ ﹾﻥ‬
‫ﹶ‬ ‫ﹸﺛ ﱠﻢ ﹸ‬
‫ﺃﻗﻮﻝ‪:‬‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻟﻢ ﻳﺘﻜ ﹼﻠﻤﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻻ‬
‫ﹼ‬ ‫ﺍﻟﻔﻬﻤﻴﺔ ﻭﻋﻠﻮﻡ‬
‫ﹼ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻦ ﺍﻷﻗﻴﺴﺔ‬ ‫ﹼ‬ ‫ﺍﻟﻌﻠﻮﻡ‬
‫ﹸﻳﻘﺎﻝ‪ :‬ﺇﹺ ﱠﻥ ﹶ‬
‫ﺫﻟﻚ ﺑﹺﺪﹾ ﹶﻋ ﹲﺔ‪.‬‬

‫ﻗﻠﺖ‪ :‬ﺇﻧﹼﻬﻢ ﺗﻜ ﹼﻠﻤﻮﺍ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﻟﻜ ﹼﻨﻬﻢ ﻣﺎ ﺍﺳﺘﻌﻤﻠﻮﻩ ﺑﻬﺬﻩ ﺍﻷﻟﻘﺎﺏ ﻣﻦ ﹼ‬

‫ﺍﻟﻄﺮﺩ‬ ‫ﻓﺈﻥ ﹶ‬
‫ﻭﺍﻟﻌﻜﺲ ﻭﻗﻴﺎﺱ ﺍﻟﺨﻠﻒ ﻭﻗﻴﺎﺱ ﺍﻟﺸﹼ ﺒﻪ‪ .‬ﻓﻜﺬﻟﻚ ﺃﻗﻮﻝ‪ :‬ﹶﺗ ﹶﻜ ﱠﻠ ﹸﻤﻮﺍ ﺑﺎﻟ ﹼﺘﻮﺣﻴﺪ ﻭﻟﻢ ﻳﺴﺘﻌﻤﻠﻮﻩ‬
‫ﻭﺍﻟﻌ ﹶﺮﺽ‪.‬‬
‫ﺑﺬﻛﺮ ﺍﻟﺠﺴﻢ ﻭﺍﻟﺠﻮﻫﺮ ﹶ‬

‫ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﺧﻴﺮ ﺷﺎﻫﺪ ﻋﻠﻰ ﺃﻧﹼﻬﻢ ﻟﻢ ﻳﺘﺮﻛﻮﻩ‪.‬‬

‫)‪ (١‬ﻭﻟﻢ ﻳﺘﺮﻛﻮﻩ ﺃﺻﻼﹰ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻋﻦ ﹼ‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٧٢‬‬

‫ﻒ ﻣﺎ ﺍﺳﺘﻌﻤﻠﻮﺍ ﺍﻟ ﹼﺘﺄﻭﻳﻞ؟ ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ‬ ‫ﺍﻟﺴ ﹶﻠ ﹶ‬

‫ﹸﺛ ﱠﻢ ﺃﻗﻮﻝ‪ :‬ﻭﻛﻴﻒ ﹸﻳﻤﻜﻦ ﺃﻥ ﹸﻳﻘﺎﻝ‪ :‬ﺇﹺ ﱠﻥ ﱠ‬
‫ﻋﺒﺎﺱ ﹶﻭ ﹸﺿﻮ ﹶﺀ ﹸﻩ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﹶﻣ ﹾﻦ ﹶﻓ ﹶﻌ ﹶﻞ ﻫﹶ ﹶﺬﺍ؟«‪.‬‬
‫ﺍﺑﻦ ﹼ‬ ‫ﺳﻴﺪ ﹶ‬
‫ﺍﻟﻜ ﹾﻮ ﹶﻧ ﹾﻴ ﹺﻦ‪ :‬ﺃﻧﹼﻪ ﹶﻗﺪﱠ ﹶﻡ ﹶﻟ ﹸﻪ ﹸ‬ ‫»ﺍﻟﺼﺤﻴﺢ« ﻋﻦ ﹼ‬
‫ﹼ‬
‫ﻳﻦ ﹶﻭ ﹶﻋ ﱢﻠ ﹾﻤ ﹸﻪ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭ ﹶ‬
‫ﻳﻞ«)‪.(١‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺍﻟ ﱠﻠ ﹸﻬ ﱠﻢ ﹶﻓ ﱢﻘ ﹾﻬ ﹸﻪ ﹺﻓﻲ ﱢ‬
‫ﺍﻟﺪ ﹺ‬ ‫ﹶ‬ ‫ﻗﻠﺖ‪ :‬ﺃﻧﺎ ﻳﺎ‬
‫ﹸ‬

‫ﹶ‬
‫ﺗﻘﻮﻝ‪ :‬ﺃﺭﺍ ﹶﺩ‬ ‫ﻳﺪﻋﻮ ﻟﻪ ﺃﻭ ﻋﻠﻴﻪ‪ .‬ﻓﻼ ﹸﺑﺪﱠ ﹶﺃ ﹾﻥ‬
‫ﹶ‬ ‫ﻮﻝ‪ ‬ﺃﺭﺍ ﹶﺩ ﹶﺃ ﹾﻥ‬ ‫ﺍﻟﺮ ﹸﺳ ﹸ‬ ‫ﹶ‬
‫ﻳﻜﻮﻥ ﱠ‬ ‫ﻓﻼ ﻳﺨﻠﻮ ﺇ ﹼﻣﺎ ﺃﻥ‬
‫ﻣﺤﻈﻮﺭﺍ ﻟﻜﺎﻥ ﻫﺬﺍ ﺩﻋﺎ ﹰﺀ ﻋﻠﻴﻪ ﻻ ﻟﻪ‪.‬‬
‫ﹰ‬ ‫ﻛﺎﻥ ﺍﻟ ﱠﺘ ﹾﺄ ﹺﻭ ﹸ‬
‫ﻳﻞ‬ ‫ﺍﻟﺪﹼ ﻋﺎﺀ ﻟﻪ ﻻ ﺩﻋﺎﺀ ﻋﻠﻴﻪ‪ .‬ﻭﻟﻮ ﹶ‬

‫ﺍﻟﺮﺳﻮﻝ‪ ‬ﻟﻴﺲ ﻣﺴﺘﺠﺎ ﹰﺑﺎ‪ ،‬ﻓﻠﻴﺲ ﺑﺼﺤﻴﺢ‪.‬‬ ‫ﺇﻥ ﺩﻋﺎ ﹶﺀ ﹼ‬ ‫ﹶ‬

‫ﺗﻘﻮﻝ‪ :‬ﹼ‬ ‫ﺃﻗﻮﻝ‪ :‬ﻻ ﻳﺨﻠﻮ ﺇ ﹼﻣﺎ ﹶﺃ ﹾﻥ‬
‫ﹸﺛ ﱠﻢ ﹸ‬
‫ﺗﺮﻛﺖ ﹶﻣ ﹾﺬ ﹶﻫ ﹶﺒ ﹶﻚ ﹶﻭ ﹶﺑ ﹶﻄ ﹶﻞ ﹶﻗ ﹾﻮ ﹸﻟ ﹶﻚ ﺇﻧﹼﻬﻢ ﻛﺎﻧﻮﺍ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ‪.‬‬
‫ﹶ‬ ‫ﻗﻠﺖ‪ :‬ﺇﻧﹼﻪ ﹸﻣﺴﺘﺠﺎﺏ‪ ،‬ﻓﻘﺪ‬ ‫ﻭﺇﻥ ﹶ‬

‫ﷲ ﻳﻘﻮﻝ‪]﴾¬«ª©¨§¦¥¤﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٧/‬ﻓﻘﺎﻝ‪:‬‬ ‫ﹶ‬

‫ﻭﻛﻴﻒ ﻭﺍ ﹸ‬
‫﴿!﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١/‬ﺃﻧﺎ ﺍﷲ ﺃﻋﻠﻢ)‪] ﴾!﴿ .(٢‬ﻣﺮﻳﻢ‪ ،[١/‬ﺍﻟﻜﺎﻑ ﻣﻦ ﻛﺎﻓﻲ‪ ،‬ﻭﺍﻟﻬﺎﺀ‬
‫ﻭﺍﻟﺼﺎﺩ ﻣﻦ ﺻﺎﺩﻕ)‪ ،(٣‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬
‫ﻣﻦ ﻫﺎﺩﻱ‪ ،‬ﻭﺍﻟﻴﺎﺀ ﻣﻦ ﺣﻜﻴﻢ‪ ،‬ﻭﺍﻟﻌﻴﻦ ﻣﻦ ﻋﻠﻴﻢ‪ ،‬ﹼ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻪ‪.‬‬

‫ﺍﻟﻌﺎﻟﹺ ﹶﻢ‬ ‫ﻭﻟﻮ ﻛﺎﻥ )ﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ( ﻻ ﻳﻌﻠﻤﻮﻥ ﻛﻤﺎ ﹼ‬

‫ﺃﻥ ﺍﻟﺠﻬﺎﻝ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﹶﺳ ﱠﻮ ﹾﻭﺍ ﹶ‬
‫ﺍﻟﺤﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ‪È Ç Æ﴿ :‬‬ ‫ﱡ‬ ‫ﺑﺎﻟﺠﺎﻫﻞ‪ ،‬ﻭﻫﻞ ﹶﻣ ﹾﻦ ﻳﻌﻠﻢ ﹶﻛ ﹶﻤ ﹾﻦ ﻻ ﻳﻌﻠﻢ؟! ﻭﻗﺪ ﹼ‬
‫ﻓﺮﻕ‬
‫ﺍﻟﻤﻌﻨﹶﻰ ﹶﻻ ﹶﻳ ﹾﺴﺘ ﹸﹶﻮ ﹶ‬
‫ﻭﻥ‪.‬‬ ‫‪] ﴾ÌË ÊÉ‬ﺍﻟﺰﻣﺮ‪ ،[٩/‬ﹶﻭ ﹶ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ )‪) (٣٨٣/٦‬ﺭﻗﻢ‪ ،(٣٢٢٢٣/‬ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ )‪،(٢٠٣٨) (٢٣٠/٤‬‬
‫ﻭﺍﻟﺒﺰﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٢٨٢/١١‬ﺭﻗﻢ‪ ،(٥٠٧٥/‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (٢٦٦/١‬ﺭﻗﻢ‪(٢٣٩٧/‬‬
‫ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪» :‬ﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ«‪ ،‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻜﺒﻴﺮ‬
‫)‪) (٢٦٣/١٠‬ﺭﻗﻢ‪ (١٠٦١٤/‬ﻭﻓﻲ ﺍﻷﻭﺳﻂ )‪) (١١٢/٢‬ﺭﻗﻢ‪ (١٤٢٢/‬ﻭﻓﻲ ﺍﻟﺼﻐﻴﺮ )‪(٣٢٧/١‬‬
‫ﻭﺻﺤﺤﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﺒﻲ‪،‬‬
‫ﹼ‬ ‫)ﺭﻗﻢ‪ ،(٥٤٢/‬ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ )‪) (٦١٥/٣‬ﺭﻗﻢ‪(٦٢٨٠/‬‬
‫ﻭﺍﻵﺟﺮﻱ ﻓﻲ ﹼ‬
‫»ﺍﻟﺸﺮﻳﻌﺔ« )‪) (٢٢٦٦/٥‬ﺭﻗﻢ‪ ،(١٧٤٨/‬ﻭﺍﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ ﻓﻲ »ﺍﻵﺣﺎﺩ ﻭﺍﻟﻤﺜﺎﻧﻲ«‬
‫)‪) (٢٨٧/١‬ﺭﻗﻢ‪ ،(٣٨٠/‬ﻭﺃﺻﻠﻪ ﻓﻲ »ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ« )‪) (٤١/١‬ﺭﻗﻢ‪.(١٤٣/‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﻟﻀﺤﻰ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻤﺆﻟﻒ ﻓﻲ »ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ« )‪.(٢٦/١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ ،‬ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ )‪.(١١٧/٣‬‬
‫‪١٧٣‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﺎﻝ‪ ،‬ﹶ‬
‫ﻷ ﱠﻥ ﺍﻟﺤﻖﱠ ﺇﻧﻤﺎ‬ ‫ﻏﻴﺮ ﻣﻌﻠﻮ ﹴﻡ ﹶﻟ ﹶﺨ ﹶﻼ ﺇﻧﺰﺍ ﹸﻟ ﹸﻪ ﻋﻦ ﺍﻟﻔﺎﺋﺪﺓ ﻭﻫﺬﺍ ﹸﻣ ﹶﺤ ﹲ‬ ‫ﹸﺛ ﱠﻢ ﹶﻟ ﹾﻮ ﻛﺎﻥ‬
‫ﺍﻟﻤﺘﺸﺎﺑﻪ ﹶ‬
‫ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ ﻟﻠ ﹼﺘﺒﻴﻴﻦ ﻭﺍﻹﻳﻀﺎﺡ ﻻ ﻟﻺﻏﻤﺎﺽ ﻭﺍﻹﺷﻜﺎﻝ)‪.(١‬‬ ‫ﹶ‬ ‫ﹶ‬
‫ﺃﻧﺰﻝ‬

‫ﹸ‬
‫ﺍﻟﺮﺳﻮﻝ ﻳﻌﻠﻢ ﺍﻟﻤﺘﺸﺎﺑﻪ ﺃﻭ ﻻ؟ ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻪ ﻻ ﻳﻌﻠﻢ‪ ،‬ﻓﻘﺪ ﻧﺴﺒﺘﻢ‬ ‫ﹸﺛ ﱠﻢ ﺃﻗﻮﻝ‪ :‬ﻫﻞ ﻛﺎﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﻠﻴﻖ ﺑﻪ‪ ،‬ﻭﺃﺑﻄﻠﺘﻢ ﻗﻮﻟﻪ‪] ﴾<;:98 ﴿ :‬ﺍﻟﻨﺤﻞ‪ ،[٤٤/‬ﹼ‬
‫ﻷﻥ‬
‫ﺍﻟ ﱠﺘ ﹾﺒﻴﹺ ﹶ‬
‫ﻴﻦ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﻌﻠﻢ ﻻ ﻣﻊ ﺍﻟﺠﻬﻞ‪.‬‬

‫ﻭﺇﻥ ﹸﻗﻠﺘﻢ‪ :‬ﺇﻧﹼﻪ ﻛﺎﻥ ﻳﻌﻠﻢ‪ .‬ﻓﻬﻞ ﹶﺑ ﱠﻴ ﹶﻦ ﺃﻭ ﻟﻢ ﹸﻳ ﹶﺒ ﱢﻴ ﹸﻦ؟ ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﹶﺑ ﱠﻴ ﹶﻦ‪ .‬ﻓﻘﺪ ﹶﺑ ﹶﻄ ﹶﻞ ﹶﻗ ﹾﻮ ﹸﻟ ﹸﻜ ﹾﻢ‪ :‬ﺇﻧﹼﻪ ﻏﻴﺮ‬
‫ﹶ‬
‫ﻳﻜﻮﻥ ﻣﻌﻠﻮ ﹰﻣﺎ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎ‪.‬‬ ‫ﻣﻌﻠﻮﻡ‪ ،‬ﹶﻭ ﹶﻭ ﹶﺟ ﹶﺐ ﺃﻥ‬

‫ﺷﻌﺮ‪:‬‬

‫ﻳـﻬـﻴﺞ ﺃﺣــﺰﺍﻥ ﺍﻟﻔﺆﺍﺩ ﻭﻣـﺎ ﻳﺪﺭﻱ‬ ‫ﻭﺩﺍﻉ ﺩﻋــﺎ ﺑﺎﻟـﺨﻴﻒ ﹺﻣـﻦ ﹺﻣﻨﹶﻰ‬
‫ﺃﻃﺎﺭ ﺑﻠﻴﻠﻰ ﻃﺎﺋﺮ ﺍﻟﺤﺎﻥ ﻓﻲ ﺻﺪﺭﻱ‬ ‫ـﻢ ﻟﻴﻠﻰ ﻏﻴﺮﻫﺎ ﻓﻜﺄﻧﹼﻤﺎ‬
‫ﺩﻋــﺎ‪ :‬ﻳﺎ ﻋـ ﹼ‬
‫***‬
‫ﹶ‬
‫ﺧـﻮﻑ ﺍﻟﻘﻴﻞﹺ ﻭﺍﻟﻘﺎﻝ‬ ‫ﺑﺠﺎﻧﺐ ﺍﻟﻐﺮﺏ‬ ‫ﺃﺑﻜﻲ ﺇﻟﻰ ﺍﻟﺸﹼ ﺮﻕ ﺇﻥ ﻛﺎﻧﺖ ﻣﻨﺎﺯﻟﻜﻢ‬
‫ﻗﻴـﺐ ﻭﻣﺎ ﺑﹺ ﹶ‬
‫ﺎﻟـﺨﺪﱢ ﻣﻦ ﺧﺎﻝ‬ ‫ﺍﻟﺮ ﹺ‬ ‫ﹶ‬
‫ﺧﻮﻑ ﹼ‬ ‫ﺣﻴـﻦ ﺃﺫﻛـﺮﻩ‬
‫ﹶ‬ ‫ﹲ‬
‫ﺧـﺎﻝ‬ ‫ﹸ‬
‫ﺃﻗـﻮﻝ ﺑﺎﻟـﺨﺪﹼ‬

‫ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‪:‬‬ ‫ﻟﻠﻤﺸﺒﻬﺔ ﺍ ﹼﻟﺬﻳﻦ ﹸﻳﻨﻜﺮﻭﻥ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ :‬ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﻗﻮﻝ ﹼ‬

‫ﺳﻴﺪ ﹼ‬ ‫ﹼ‬ ‫ﹸﺛ ﱠﻢ ﹸﻳﻘﺎﻝ‬
‫ﺽ«)‪.(٢‬‬ ‫ﺍﻷﺳﻮﺩ ﹶﻳ ﹺﻤﲔﹸ ﺍﷲﹺ ﹺﰲ ﹶ‬
‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﹸ‬ ‫ﹶ‬
‫»ﺍﳊ ﹶﺠ ﹸﺮ‬

‫ﺧﺮﻗﺖ‬
‫ﹶ‬ ‫ﻭﺃﺣﻤﻞ ﺍﻟ ﹼﻠﻔﻆ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﻓﻘﺪ‬
‫ﹸ‬ ‫ﻗﻠﺖ‪ :‬ﻻ ﹶﺃ ﹶﺗ ﹶﺄ ﱠﻭ ﹸﻟ ﹸﻪ‬ ‫ﹶ‬
‫ﺍﻟﺤﺪﻳﺚ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﹶ‬ ‫ﺗﺘﺄﻭﻝ‬
‫ﻫﻞ ﹼ‬
‫ﻣﻌﺒﻮﺩﻙ ﺑﺎﻟﺠﻤﺎﺩﺍﺕ‪ ،‬ﻭﻭﺻﻔﺘﻪ ﺑﻬﺎ؛ ﻭﻫﺬﺍ ﺷﻲﺀ ﻳﺘﻘﺪﹼ ﺱ ﻋﻨﻪ ﺍﻟﻌﺒﺪﹸ‬ ‫ﹶ‬ ‫ﻭﺃﻟﺤﻘﺖ‬
‫ﹶ‬ ‫ﺍﻹﺟﻤﺎﻉ‪،‬‬
‫ﹶ‬
‫ﺍﻟﻤﺨﻠﻮﻕ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻤﻮﻟﻰ ﺍﻟﺨﺎﻟﻖ)‪(٣‬؟! ﻭﻟﻬﺬﺍ ﺃﺟﻤﻌﺖ ﹸ‬
‫ﺍﻷ ﱠﻣ ﹸﺔ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪،‬‬ ‫ﹸ‬

‫ﺃﻳﻀﺎ ﻣﺬﻫﺐ ﺍﻟﺘﹼﻔﻮﻳﺾ ﺍ ﹼﻟﺬﻱ ﹼ‬

‫ﻳﻨﺺ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻵﻳﺎﺕ ﺩﻭﻥ ﺗﻔﺴﻴﺮﻫﺎ ﻭﺗﺄﻭﻳﻠﻬﺎ‪.‬‬ ‫)‪ (١‬ﻭﻫﺬﺍ ﹸﻳﺒﻄﻞ ﹰ‬
‫)‪ (٢‬ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﺃﻭﺭﺩﻩ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺍﻟﻤﺆﻟﻒ( ﻓﻲ »ﺍﻟﻌﻠﻞ ﺍﻟﻤﺘﻨﺎﻫﻴﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻳﺼﺢ‪.«...‬‬
‫ﺍﻟﻮﺍﻫﻴﺔ« )‪) (٨٥/٢‬ﺭﻗﻢ‪ (٩٤٤/‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻻ ﹼ‬
‫ﺍﻟﻤﺠﺴﻢ )ﺕ‪٥٢١/‬ﻫـ( =‬
‫ﹼ‬ ‫)‪ (٣‬ﻭﻗﺪ ﺃﺧﺬ ﺑﻌﺾ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻛﺎﺑﻦ ﺍﻟﻔﺎﻋﻮﺱ ﺍﻟﺤﻨﺒﻠﻲ‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٧٤‬‬

‫ﹶﻣ ﹾﻦ ﻗﺎﻝ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ ﻭﻣﻦ ﺃﻧﻜﺮﻩ)‪.(١‬‬

‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹺﻦ ﹺﻣ ﹾﻦ ﹺﻗ ﹶﺒﻞﹺ ﺍﻟ ﹶﻴ ﹶﻤ ﹺﻦ«)‪.(٢‬‬ ‫ﻭﻛﺬﻟﻚ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﻟ ﱠﻨﺒﹺﻲ‪ :‬ﹶ‬
‫»ﺃ ﹺﺟﺪﹸ ﹶﻧ ﹶﻔ ﹶ‬
‫ﺲ ﱠ‬ ‫ﱢ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﹶﻧ ﹶﻔ ﹲﺲ ﻛﺘﺼﺎﻋﺪ‬ ‫ﹶ‬ ‫ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ‬ ‫ﹺ‬ ‫ﻻﺳﺘﺤﺎﻟﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﺻﻔﺔ ﻣﻦ‬
‫ﺲ ﺍﻵ ﹶﺩ ﹺﻣ ﱢﻲ)‪.(٣‬‬
‫ﹶﻧ ﹶﻔ ﹺ‬

‫ﺲ ﺍﻟﻘﺮﻧﻲ)‪ ،(٤‬ﹸﻭ ﹺﺿ ﹶﻌ ﹾﺖ‬ ‫ﹸ‬ ‫ﻣﺴﺎﻛﻴﻦ ﹶﺳ ﹺﻤ ﹸﻌﻮﺍ » ﹶﻧ ﹶﻔ ﹶ‬

‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹺﻦ« ﻣﻦ ﺻﻔﺔ ﺍﻟﺤﺪﺛﺎﻥ؛ ﺇﻧﹼﻤﺎ ﻫﻮ ﺃ ﹶﻭ ﹾﻳ ﹸ‬
‫ﺲ ﱠ‬ ‫ﹸ‬

‫= ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻳﻤﻴﻦ ﺍﷲ ﺣﻘﻴﻘﺔ«‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ«‬
‫)‪» :(٥٢٢/١٩‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﻳﻘﻮﻝ‪ :‬ﹼ‬
‫ﺇﻥ ﺍﺑﻦ ﺍﻟﺨﺎﺿﺒﺔ ﻛﺎﻥ ﻳﻘﻮﻝ ﻻﺑﻦ ﺍﻟﻔﺎﻋﻮﺱ‪:‬‬
‫ﺍﻟﺤﺠﺮﻱ‪ ،‬ﻷﻧﹼﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻳﻤﻴﻦ ﺍﷲ ﺣﻘﻴﻘﺔ«‪.‬‬
‫ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﹶﻣ ﹾﻦ ﻣﻨﻊ ﺍﻟﺘﹼﺄﻭﻳﻞ ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﺑﻘﻮﻝ ﺍﷲ‬
‫ﹼ‬ ‫)‪ (١‬ﻛﺎﻥ ﺍﻷﻭﻟﻰ ﺑﺎﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻹﻗﺎﻣﺔ‬
‫ﺗﻌﺎﻟﻰ‪] ﴾BA@?>﴿ :‬ﺍﻟﺤﺪﻳﺪ‪ ،[٤/‬ﻭﺫﻟﻚ ﻟﻤﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﻓﻲ »ﺍﻟﺒﺤﺮ‬
‫ﺍﻟﻤﺤﻴﻂ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ« )‪ (١٠١/١٠‬ﻋﻨﺪ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‪» :‬ﻭﻫﺬﻩ ﺁﻳﺔ ﺃﺟﻤﻌﺖ ﺍﻷ ﹼﻣﺔ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﻳﻞ ﻓﻲ‬ ‫ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻭﻫﻲ ﹸﺣ ﱠﺠ ﹲﺔ ﻋﻠﻰ ﹶﻣ ﹾﻦ ﹶﻣﻨ ﹶﹶﻊ ﺍﻟﺘ ﹾﱠﺄ ﹺﻭ ﹶ‬‫ﹸﺤ ﹶﻤ ﹸﻞ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﻣﻦ ﺍﻟﻤﻌ ﹼﻴﺔ ﹼ‬ ‫ﺍﻟﺘﹼﺄﻭﻳﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧﹼﻬﺎ ﻻ ﺗ ﹾ‬
‫ﻴﻤ ﹾﻦ ﹶﻳ ﹾﻤﺘﹶﻨﹺ ﹸﻊ ﹺﻣ ﹾﻦ‬ ‫ﹺ‬
‫ﺍﻟﺤ ﹾﻤ ﹺﻞ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻓ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻏﻴﺮﻫﺎ ﻣﻤﺎ ﹸﻳﺠﺮ￯ ﹶﻣ ﹾﺠ ﹶﺮ ﹶﺍﻫﺎ ﻣ ﹺﻦ ﺍﺳﺘﺤﺎﻟﺔ ﹶ‬
‫ﻟﺘﺄﻭﻝ ﻏﻴﺮ ﻫﺬﺍ ﹺﻣ ﱠﻤﺎ ﻫﻮ‬ ‫ﹺ‬ ‫ﺗ ﹾﹶﺄ ﹺﻭ ﹺ‬
‫ﻳﻞ ﹶﻣﺎ ﹶﻻ ﹸﻳ ﹾﻤﻜ ﹸﻦ ﹶﺣ ﹾﻤ ﹸﻠ ﹸﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﻗﺪ ﺗ ﹶﹶﺄ ﱠﻭ ﹶﻝ ﻫﺬﻩ ﺍﻵﻳ ﹶﺔ‪ ،‬ﻟﻮ ﺍﺗ ﹶﱠﺴ ﹶﻊ ﻋﻘﻠﻪ ﹼ‬
‫ﻳﺘﻮﻫﻢ ﻣﻨﻬﺎ‬
‫ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﺎﻵﻳﺎﺕ ﺍﻟﺘﻲ ﹼ‬
‫ﻓﻲ ﻣﻌﻨﺎﻩ«‪ .‬ﺃﻱ ﻣﻤﺎ ﻫﻮ ﻳﺴﺘﺤﻴﻞ ﺣﻤﻠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻓﻲ ﹼ‬
‫ﺍﻟﻤﺠﺴﻢ ﺇﺛﺒﺎﺕ ﺍﻟﺠﺴﻤ ﹼﻴﺔ ﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫ﹼ‬
‫)‪ (٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ« )‪) (٣٩١/٢‬ﺭﻗﻢ‪ (٩٦٨/‬ﺑﻌﺪ ﺭﻭﺍﻳﺘﻪ ﻟﻪ‪» :‬ﺇﻥ ﻛﺎﻥ‬
‫»ﻣ ﹾﻦ ﹶﻧ ﱠﻔ ﹶﺲ ﹶﻋ ﹾﻦ ﹸﻣ ﹾﺆ ﹺﻣ ﹴﻦ‬ ‫ﹺ‬
‫ﻣﺤﻔﻮ ﹰﻇﺎ ﻓﺈﻧﹼﻤﺎ ﺃﺭﺍﺩ‪ :‬ﺇﻧﹼﻲ ﺃﺟﺪ ﺍﻟﻔﺮﺝ ﻣﻦ ﻗ ﹶﺒ ﹺﻞ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱠﺒﹺ ﱡﻲ‪ :‬ﹶ‬
‫ﺍﻟﻘ ﹶﻴ ﹶﺎﻣ ﹺﺔ«‪ .‬ﻭﺇﻧﹼﻤﺎ ﺃﺭﺍﺩ ﻣﻦ ﹶﻓ ﱠﺮ ﹶﺝ ﻋﻦ ﻣﺆﻣﻨﺔ‬ ‫ﺏ ﻳﻮ ﹺﻡ ﹺ‬ ‫ﹺ‬
‫ﷲ ﹶﻋﻨﹾ ﹸﻪ ﻛ ﹾﹸﺮ ﹶﺑ ﹰﺔ ﻣ ﹾﻦ ﻛ ﹶﹸﺮ ﹺ ﹶ ﹾ‬ ‫ﻛ ﹾﹸﺮ ﹶﺑ ﹰﺔ ﹺﻣ ﹾﻦ ﻛ ﹶﹸﺮ ﹺ‬
‫ﺏ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻧ ﱠﻔ ﹶﺲ ﺍ ﹸ‬
‫ﻛﺮﺑﺔ«‪.‬‬
‫ﺍﻟﺮﺣﻤﻦ ﻣﻦ ﻗﺒﻞ ﺍﻟﻴﻤﻦ« ﻣﻦ ﺍﻟﻤﺠﺴﻤﺔ ﻭﻟﻢ ﻳﺄﺧﺬﻩ ﻋﻠﻰ‬ ‫ﺗﺄﻭﻝ ﺣﺪﻳﺚ »ﺇﻧﻲ ﻷﺟﺪ ﹶﻧ ﹶﻔ ﹶﺲ ﹼ‬ ‫)‪ (٣‬ﻭﻗﺪ ﹼ‬
‫ﻇﺎﻫﺮﻩ‪ :‬ﺍﺑﻦ ﺑ ﹼﻄﺔ ﺍﻟﻌﻜﺒﺮﻱ )ﺕ‪٣٨٧/‬ﻫـ( ﻛﻤﺎ ﻧﻘﻠﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﹼ‬
‫ﺍﻟﻔﺮﺍﺀ ﻓﻲ »ﺇﺑﻄﺎﻝ ﺍﻟﺘﹼﺄﻭﻳﻼﺕ«‬
‫ﺷﺎﺭﺣﺎ ﻫﺬﺍ‬
‫ﹰ‬ ‫)ﺹ‪ (٢٥٤/‬ﹸﻣ ﹺﻘﺮﺍ ﻟﻪ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ »ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯« )‪ (٣٩٨/٦‬ﺣﻴﺚ ﻗﺎﻝ‬
‫ﺍﻟﺤﺪﻳﺚ‪» :‬ﻓﻘﻮﻟﻪ‪ :‬ﹺ‬
‫»ﻣ ﹶﻦ ﺍﻟ ﹶﻴ ﹶﻤ ﹺﻦ«‪ ،‬ﹸﻳ ﹶﺒ ﱢﻴ ﹸﻦ ﻣﻘﺼﻮﺩ ﺍﻟﺤﺪﻳﺚ؛ ﻓﺈﻧﹼﻪ ﻟﻴﺲ ﻟﻠﻴﻤﻦ ﺍﺧﺘﺼﺎﺹ ﺑﺼﻔﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﻟﻰ ﺣﺘﻰ ﹸﻳ ﹶﻈ ﱠﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻣﻨﻬﺎ ﺟﺎ ﹶﺀ ﺍ ﹼﻟﺬﻳﻦ ﻳﺤ ﹼﺒﻬﻢ ﻭﻳﺤ ﹼﺒﻮﻧﻪ‪.«...‬‬
‫)‪ (٤‬ﻫﻮ ﺍﻟﻘﺪﻭﺓ ﺍﻟﺰﹼ ﺍﻫﺪ‪ ،‬ﺳ ﹼﻴﺪ ﺍﻟﺘﹼﺎﺑﻌﻴﻦ ﻓﻲ ﺯﻣﺎﻧﻪ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ﺃﻭﻳﺲ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺟﺰﺀ ﺑﻦ ﻣﺎﻝ ﺍﻟﻘﺮﻧﻲ‬
‫ﺍﻟﻤﺮﺍﺩﻱ ﺍﻟﻴﻤﺎﻧﻲ‪ ،‬ﺭﻭ￯ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٩٦٨/٤‬ﺭﻗﻢ‪ (٢٥٤٢/‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ =‬
‫‪١٧٥‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﺻﺪﺭ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ]ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ ﹼﻠﻢ[‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺇﹺ ﱢﻧﻲ‬

‫ﹸ‬ ‫ﺭﻳﺤﻬﺎ‬
‫ﻛﺒﺪﻩ ﻋﻠﻰ ﻧﻴﺮﺍﻥ ﺍﻷﺷﻮﺍﻕ ﻓﻮﺟﺪ ﹶ‬
‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹺﻦ ﹺﻣ ﹾﻦ ﹺﻗ ﹶﺒﻞﹺ ﺍﻟ ﹶﻴ ﹶﻤ ﹺﻦ«)‪.(١‬‬ ‫ﹶ‬
‫ﺲ ﱠ‬ ‫ﻷ ﹺﺟﺪﹸ ﹶﻧ ﹶﻔ ﹶ‬

‫ﺭﻳﺤﻬﺎ ﹶﺻﺪﹾ ﹸﺭ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ؟! ﻟﻜﻦ ﻗﻠﻮﺏ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻳﺎ ﻋﺠ ﹰﺒﺎ‪ ،‬ﹺﻣ ﹾﻦ ﺃﻳﻦ ﻟﻜﺒﺪ ﹸﺃﻭﻳﺲ ﺭﺍﺋﺤﺔ ﺣﺘﻰ ﻳﺠﺪﹶ ﹶ‬
‫ﺍﺡ ﹶﺃ ﹾﺟﻨ ﹲﹶﺎﺩ ﹸﻣ ﹶﺠ ﱠﻨﺪﹶ ﹲﺓ‪،‬‬ ‫ﻴﻦ ﻓﺎﺳﺘﺎﻗﻮﺍ‪ :‬ﹶ‬
‫»ﺍﻷ ﹾﺭ ﹶﻭ ﹸ‬ ‫ﺍﻟﺼﺪﱢ ﹺ‬
‫ﻳﻘ ﹶ‬ ‫ﺃﺭﻭﺍﺡ ﱢ‬
‫ﹸ‬ ‫ﺭﻳﺎﺣﻴﻦ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﻫﺎﺟﺖ ﹶﻭ ﹶﺟﺪﹶ ﺗ ﹶﹾﻬﺎ‬
‫ﻒ«)‪.(٢‬‬ ‫ﹶﺎﻛ ﹶﺮ ﹺﻣ ﹾﻨ ﹶﻬﺎ ﹾ‬
‫ﺍﺧ ﹶﺘ ﹶﻠ ﹶ‬ ‫ﺎﺭ ﹶﻑ ﹺﻣ ﹾﻨ ﹶﻬﺎ ﺍ ﹾﺋ ﹶﺘ ﹶﻠ ﹶ‬
‫ﻒ‪ ،‬ﹶﻭ ﹶﻣﺎ ﹶﺗﻨ ﹶ‬ ‫ﹶﻓ ﹶﻤﺎ ﹶﺗ ﹶﻌ ﹶ‬

‫ﻒ ﻣﻦ ﻣﺼﺮ‪ ،‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻓﻲ ﺍﻟﺤﺎﻝ‪﴾ÄÃÂÁ﴿ :‬‬ ‫ﻮﺳ ﹶ‬

‫ﻴﺺ ﹸﻳ ﹸ‬ ‫ـﻤﺎ ﹶﺧ ﹶﺮ ﹶﺝ ﹶﻗ ﹺﻤ ﹸ‬
‫ﹶﻟ ﱠ‬
‫ﹶ‬
‫ﻳﻮﺳﻒ ﻣﻦ‬ ‫ﺭﻳﺢ‬
‫ﻳﻌﻘﻮﺏ ﹶ‬
‫ﹸ‬ ‫ﺭﻳﺢ ﹸﺃ ﹶﻭ ﹾﻳﺲ ﻣﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﻛﻤﺎ ﻭﺟﺪﹶ‬
‫ﻓﺼﺪﺭ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﹶﻭ ﹶﺟﺪﹶ ﹶ‬
‫ﹸ‬ ‫]ﻳﻮﺳﻒ‪،[٩٤/‬‬
‫ﺻﺪﺭ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻭﻳﻌﻘﻮﺏ ﺑﻜﻨﻌﺎﻥ‪.‬‬ ‫ﹸ‬ ‫ﻣﺼﺮ‪ ،‬ﻭﺇﻥ ﹶ‬
‫ﻛﺎﻥ‬

‫ﺍﻟﻀ ﹶﻤﺎﺋﹺ ﹸﺮ ﹺﻓـﻲ ﱡ‬

‫ﺍﻟﺼﺪﹸ ﻭ ﹺﺭ‬ ‫ﺖ ﱠ‬ ‫ﹶﺗ ﹶﻜﺎ ﹶﻟ ﹶ‬
‫ـﻤ ﹺ‬ ‫ﹸﺃ ﹺﺭﻳـﺪﹸ ﹺﻟـ ﹶﻘـﺎ ﹶﺀ ﹸﻩ ﹶﻓــﺈﹺ ﹶﺫﺍ ﺍﻟﺘﹶـ ﹶﻘ ﹾﻴـﻨﹶـﺎ‬
‫ﺍﻟﺨﺒﹺـﻴـ ﹺﺮ‬
‫ﹶ‬ ‫ـﺤ ﹸﺎﺭ ﻟﹺ ﹶﻔ ﹾﻬ ﹺﻤ ﹶﻬـﺎ ﹶﻧ ﹶﻈ ﹸ‬
‫ـﺮ‬ ‫ﹸﻳ ﹶ‬ ‫ـﻬﺎ ﹺﺳ ﹶﻮﺍ ﹶﻧﺎ‬ ‫ـﺲ ﹶﻳ ﹾﻌـ ﹺﺮ ﹸﻓ ﹶ‬ ‫ﹸﺃ ﹸﻣ ﹲ‬
‫ــﻮﺭ ﹶﻟ ﹾﻴ ﹶ‬

‫ﹺ‬
‫ﺍﻟﻮﺍﻟﺪﺓ‬ ‫ﺲ ﻣﺎ ﺍ ﹼﻟﺬﻱ ﹶﺃ ﱠﺧ ﹶﺮ ﹶﻙ ﻋ ﹼﻨﺎ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻧﺸﻐﺎﻟﻲ ﺑﹺﺒﹺ ﱢﺮ‬ ‫ﹸ‬
‫ﻭﺇﺿﻤﺎﺭ ﺑﺈﺿﻤﺎ ﹴﺭ‪ ،‬ﻳﺎ ﺃ ﹶﻭ ﹾﻳ ﹸ‬
‫ﹲ‬ ‫ﹺﺳ ﱞﺮ ﺑﹺ ﹺﺴ ﱟﺮ‪،‬‬

‫ﻮﻝ ﺍﷲﹺ‪‬‬ ‫ﺎﺏ‪ ،‬ﹶﻗ ﹶﺎﻝ‪ :‬ﺇﹺﻧﱢﻲ ﹶﺳ ﹺﻤ ﹾﻌ ﹸﺖ ﹶﺭ ﹸﺳ ﹶ‬ ‫= )‪) (٣٨/١‬ﺭﻗﻢ‪ (٢٦٦/‬ﻭﻏﻴﺮﻫﻤﺎ‪ :‬ﹶﻋ ﹾﻦ ﻋ ﹶﹸﻤ ﹶﺮ ﹾﺑ ﹺﻦ ﹶ‬
‫ﺍﻟﺨ ﱠﻄ ﹺ‬
‫ﺎﺽ‪ ،‬ﹶﻓ ﹸﻤ ﹸﺮﻭ ﹸﻩ ﹶﻓ ﹾﻠ ﹶﻴ ﹾﺴ ﹶﺘﻐ ﹺﹾﻔ ﹾﺮ ﹶﻟﻜ ﹾﹸﻢ«‪.‬‬‫ﹶﺎﻥ ﺑﹺ ﹺﻪ ﹶﺑ ﹶﻴ ﹲ‬
‫ﻴﻦ ﹶﺭ ﹸﺟ ﹲﻞ ﹸﻳ ﹶﻘ ﹸﺎﻝ ﹶﻟ ﹸﻪ‪ :‬ﹸﺃ ﹶﻭ ﹾﻳ ﹲﺲ‪ ،‬ﹶﻭ ﹶﻟ ﹸﻪ ﹶﻭﺍﻟﹺﺪﹶ ﺓﹲ‪ ،‬ﹶﻭﻛ ﹶ‬ ‫ﹺ‬
‫ﻮﻝ‪» :‬ﺇﹺ ﱠﻥ ﹶﺧ ﹾﻴ ﹶﺮ ﺍﻟﺘﱠﺎﺑﹺﻌ ﹶ‬‫ﹶﻳ ﹸﻘ ﹸ‬
‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ‬ﺍﻟﻔﺌ ﹶﺔ ﺍﻟﺒﺎﻏﻴ ﹶﺔ‪ ،‬ﺭﻭ￯ ﺍﻟﺤﺎﻛﻢ ﻓﻲ‬ ‫ﺍﺳﺘﺸﻬﺪ ﻳﻮﻡ ﺻ ﹼﻔﻴﻦ ﻭﻫﻮ ﹸﻳﻘﺎﺗﻞ ﻣﻊ ﺳﻴﺪﻧﺎ ﹼ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻮﻝ‪ » :‬ﹸﻗﺘ ﹶﻞ ﹸﺃ ﹶﻭ ﹾﻳ ﹲﺲ ﺍﻟ ﹶﻘ ﹶﺮﻧ ﱡﻲ ﹶﺑ ﹾﻴ ﹶﻦ‬ ‫ﻴﻦ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﹺ‬
‫ﻣﺴﺘﺪﺭﻛﻪ )‪) (٤٥٥/٣‬ﺭﻗﻢ‪ (٥٧١٦/‬ﺑﺴﻨﺪﻩ ﻋﻦ ﹶﻳ ﹾﺤ ﹶﻴﻰ ﹾﺑ ﹶﻦ ﹶﻣﻌ ﹴ‬
‫ﹺ‬ ‫ﻴﻦ ﹶﻋﻠﹺ ﱢﻲ ﹾﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ﹶﻃﺎﻟﹺ ﹴ‬ ‫ﹺﹺ‬ ‫ﻳﺪﹶ ﹺ‬
‫ﻴﻦ«‪.‬‬ ‫ﺐ ﹶﻳ ﹾﻮ ﹶﻡ ﺻ ﱢﻔ ﹶ‬ ‫ﺍﻟﻤ ﹾﺆﻣﻨ ﹶ‬ ‫ﻱ ﹶﺃﻣ ﹺﻴﺮ ﹸ‬‫ﹶ ﹾ‬
‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ »ﺍﻟﺘﹼﺎﺭﻳﺦ ﺍﻟﻜﺒﻴﺮ« )‪) (٧١/٤‬ﺭﻗﻢ‪ ،(١٩٩٠/‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ »ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ«‬
‫)‪) (٥٢/٧‬ﺭﻗﻢ‪ ،(٦٣٥٨/‬ﻭﺍﻟﺒﺰﹼ ﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ )‪) (١٥٠/٩‬ﺭﻗﻢ‪ ،(٣٧٠٢/‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ »ﺍﻷﺳﻤﺎﺀ‬
‫»ﺍﻟﺴﻠﺴﻠﺔ‬
‫ﻭﺍﻟﺼﻔﺎﺕ« )‪) (٣٩١/٢‬ﺭﻗﻢ‪ ،(٩٦٨/‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ ﹼ‬ ‫ﹼ‬
‫ﺍﻟﺼﺤﻴﺤﺔ« )‪) (١٠٩٩/٧‬ﺭﻗﻢ‪.(٣٣٦٧/‬‬ ‫ﹼ‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (١٣٣/٤‬ﺭﻗﻢ‪ (٣٣٣٦/‬ﺗﻌﻠﻴ ﹰﻘﺎ‪ ،‬ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ )‪(٢٠٣١/٤‬‬
‫)ﺭﻗﻢ‪ ،(٢٦٣٨/‬ﻭﺍﺑـﻦ ﺣﺒـﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ )‪) (٢٦٠/١٤‬ﺭﻗﻢ‪ ،(٦١٦٨/‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ‬
‫)‪) (٢٦٠/٤‬ﺭﻗﻢ‪ ،(٤٨٣٤/‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻜﺒﻴﺮ )‪) (٢٦٣/٦‬ﺭﻗﻢ‪ (٦١٦٩/‬ﻭﻓﻲ ﺍﻷﻭﺳﻂ‬
‫)‪) (١٦٠/٢‬ﺭﻗﻢ‪ ،(١٥٧٧/‬ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ )‪ (٤٦٦/٤‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٧٦‬‬

‫ﻏﺎﺏ ﺑﹺ ﹶﻘ ﹾﻠﺒﹺ ﹺﻪ ﻓﻤﺎ ﹶﺣ ﹶﻀ ﹶﺮ‪.‬‬ ‫ﹶﻭ ﹶﻣ ﹾﻦ ﹶﺣ ﹶﻀ ﹶﺮ ﺑﻘﻠﺒﻪ ﻣﺎ ﹶ‬

‫ﻏﺎﺏ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶ‬

‫ﹴ‬
‫ﻗﺪﺭﺓ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﺃﻗـﺎﻡ ﻋﻠـﻰ ﹸﻋ ﹾ‬
‫ـﺬ ﹴﺭ ﹶﻛ ﹶﻤ ﹾﻦ ﻗﺮﺏ‪ ،‬ﻗﺮﺏ ﺍﻷﺭﻭﺍﺡ‬ ‫ﺇﹺ ﱠﻧـﺎ ﹶﺃ ﹶﻗ ﹾﻤﻨﹶﺎ ﹶﻋ ﹶﻠـﻰ ﹸﻋ ﹾﺬ ﹴﺭ ﻻ ﻋـﻦ‬
‫ﻻ ﻗﺮﺏ ﺍﻷﺷﺒﺎﺡ‪.‬‬

‫ﻛﺎﻥ ﻣﻮﺳﻰ ﻗﺮﻳ ﹰﺒﺎ ﻣﻦ ﺁﺳﻴﺔ ﻗﺒﻞ ﹶﺃﻥ ﹸﻳ ﹾﺠ ﹶﻌ ﹶﻞ ﻓﻲ ﺍﻟ ﹼﺘﺎﺑﻮﺕ‪ ،‬ﻭﻛﻢ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻓﺮﻋﻮﻥ ﻣﻦ‬
‫ﺍﻟ ﹸﺒ ﹾﻌ ﹺﺪ ﻭﻫﻮ ﻓﻲ ﻗﺼﺮﻩ‪.‬‬

‫ﹶ‬ ‫ﹸ‬
‫ﺭﺳﻮﻝ ﺍﷲﹺ‪ ‬ﻛﺎﻥ ﺃﺷﻬﺪﻙ ﺑﺪﺭﻩ‪ .‬ﻗﺎﻝ‪ :‬ﹶﺭﺃ ﹾﻳ ﹸﺘ ﹸﻪ ﱡ‬
‫ﺍﻟﺮﺅﹾ ﹶﻳ ﹶﺔ ﺍﻟﻤﻄﻠﻮﺑ ﹶﺔ‪ ،‬ﻭﻫﻲ‬ ‫ﹶ‬ ‫ﺭﺃﻳﺖ‬
‫ﺲ‪ ،‬ﻟﻮ ﹶ‬ ‫ﻳﺎ ﺃ ﹶﻭ ﹾﻳ ﹸ‬
‫ﹶ‬
‫ﺍﻟﻤﻘﺼﻮﺩ ﹲ‬
‫ﺭﺅﻳﺔ‬ ‫ﹸ‬ ‫ﺍﻟﺮﺅﹾ ﹶﻳ ﹶﺔ؛ ﺑﻞ‬‫ﺃ ﹾﺛ ﹶﻤ ﹶﺮ ﹾﺕ ﺇﺣﺎﻟﺔ ﺍﻟﻔﺎﺭﻭﻕ ﹶﻋ ﹶﻠ ﱠﻲ‪ .‬ﻭﻟﻴﺲ ﻣﻘﺼﻮﺩﻩ ﹺﻣ ﹾﻦ ﺃﻧﹼﻪ ﺃﺭﺍ ﹶﺩ ﱡ‬
‫)‪(١‬‬

‫ﹲ‬
‫ﻣﺮﺳﻠﺔ‪.‬‬
‫ﹼ‬
‫ﻭﺗﻘﻄﻌﻨﻲ ﻋﻨﻪ ﺳﻴﻮﻑ ﻗﻮﺍﻃﻊ‬ ‫ﻭﻳﻄﻤﻌﻨﻲ ﻓﻴـﻪ ﻋﺬﻭﺑﺔ ﻟﻔﻈـﻪ‬
‫ﻭﻟﻜﻦ ﻟﻲ ﻗﻠﺐ ﺩﻫﺘﻪ ﺍﻟﻤﻄﺎﻣﻊ‬ ‫ﻭﺃﻋﻠﻢ ﹼ‬
‫ﺃﻥ ﺍﻟ ﱠﻨ ﹾﺠ ﹶﻢ ﺩﻭﻥ ﻭﺻﺎﻟﻪ‬

‫ﻣﻈﻠﻢ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ‬‫ﹴ‬ ‫ﻗﺎﻝ ﺍﻟ ﹶﺒﺎ ﹺﺯﻱ)‪ (٢‬ﻟﻠﺪﺭﺍﺝ)‪ :(٣‬ﺇﹺ ﱠﻥ ﹶﺑﻨﹺﻲ ﺁ ﹶﺩ ﹶﻡ ﻳﺄﺧﺬﻭﻧﻨﻲ ﻭﳛﺒﺴﻮﻧﻨﻲ ﰲ ﹴ‬
‫ﺑﻴﺖ‬
‫ﻧﺼﺤﺖ ﻭﺃﻣﺴﻜ ﹸﺘ ﹸﻪ ﻋﻠﻴﻬﻢ ﹸﺛ ﱠﻢ ﺃﺭﺟﻊ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺃﻧﺖ ﻻ ﻳﻔﻌﻠﻮﻥ‬ ‫ﹸ‬ ‫ﻛ ﹼﻠﻪ ﺇﺫﺍ ﺃﺭﺳﻠﻮﲏ ﻋﲆ ﹼ‬
‫ﺍﻟﺼﻴﺪ‬
‫ﻣﻌﺬﻭﺭ‪ ،‬ﻣﺎ‬
‫ﹲ‬ ‫ﺍﻟﴪ ﰲ ﺫﻟﻚ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﹶﺑﺎ ﹺﺯﻱ ﹶﺃﻧ ﹶﹾﺖ‬
‫ﺑﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﺍﻙ ﻭﺃﻧﺖ ﲥﺮﺏ ﻣﻨﻬﻢ‪ ،‬ﻓﲈ ﱢ ﱡ‬
‫ﻭﺃﻧﺖ‬
‫ﹶ‬ ‫ﺑﺎﺯﻱ ﻣﺸﻮﻳﺎ ﻋﲆ ﺍﻟ ﹼﻨﺎﺭ‪ ،‬ﻭﺃﻧﺎ ﺇﺫﺍ ﺃﺧﺬﻭﲏ ﹶﻓﺈﹺ ﱠﻥ ﻛﺒﺪﻱ ﹸﻳﺸﻮ￯ ﻋﲆ ﺍﻟ ﹼﻨﺎﺭ‪،‬‬ ‫ﺭﺃﻳﺖ ﹶﻗ ﱡﻂ ﻛﺒﺪ ﹼ‬ ‫ﹶ‬
‫ﻻ ﹸﻳ ﹺﺼﻴ ﹸﺒ ﹶﻚ ﻣﺜﲇ‪.‬‬

‫ﹸ‬ ‫ﹶ‬
‫ﺲ‪ ،‬ﺇﻟﻰ ﺃﻳﻦ ﺗﻬﺮﺏ؟ ﻟﻴﺲ ﻣﻌﻪ ﻗﺮﺍﺭ‬ ‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹺﻦ ﹺﻣ ﹾﻦ ﹺﺟ ﹶﻬ ﹺﺔ ﺍﻟ ﹶﻴ ﹶﻤ ﹾﻦ« ‪ -‬ﻳﺎ ﺃ ﹶﻭ ﹾﻳ ﹸ‬
‫ﺲ ﱠ‬ ‫»ﺇﹺ ﱢﻧﻲ ﻷ ﹺﺟﺪﹸ ﹶﻧ ﹶﻔ ﹶ‬
‫ﻓﺎﻟﺘﻬﺐ‬
‫ﹶ‬ ‫ﻭﻻ ﻣﻨﻪ ﻓﺮﺍﺭ‪ ،‬ﹶﻓ ﹸﺠ ﹺﻌ ﹶﻠ ﹾﺖ ﹶﻛﺒﹺﺪﹸ ﹸﻩ ﹶﻣ ﹶﺤﻜﺎ ﻟﺰﻧﺎﺩ ﺍﻟﻐﻴﺐ‪ ،‬ﺳﻘﻄﺖ ﺷﺮﺍﺭﺓ ﻣﻦ ﻧﻴﺮﺍﻥ ﺍﻟﺸﹼ ﻮﻕ‬
‫ﹶ‬ ‫ﹺ‬
‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹺﻦ‬
‫ﺲ ﱠ‬ ‫ﺻﺪﺭ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺇﹺ ﱢﻧﻲ ﻷ ﹺﺟﺪﹸ ﹶﻧ ﹶﻔ ﹶ‬
‫ﹸ‬ ‫ﺍﻟﻮﻗﺖ ﹶﻭ ﹶﺟﺪﹶ ﹸﻩ‬ ‫ﻧﺴﻴﻢ‬
‫ﻓﻠﻤﺎ ﹶﻫ ﱠﺐ ﻋﻠﻴﻪ ﹸ‬
‫ﺍﻟﺤﺮﺍﻕ‪ ،‬ﹼ‬

‫)‪ (١‬ﺃﻱ‪ :‬ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪.‬‬

‫ﺍﻟﺼﻘﻮﺭ«‪.‬‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻭﺍﻟﺒﺎﺯﻱ‪ :‬ﹶﺿ ﹾﺮ ﹲﺏ ﻣﻦ ﹼ‬ ‫)‪ (٢‬ﺟﺎﺀ ﻓﻲ »ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ« )‪» :(١٢٦٢/١‬ﺍﻟﺒﺎﺯ‬
‫)‪ (٣‬ﺍﻟﺪﺭﺍﺝ‪» :‬ﻧﻮﻉ ﻣﻦ ﺍﻟﻄﻴﺮ‪ ،‬ﻳﺪﺭﺝ ﻓﻲ ﹶﻣ ﹾﺸ ﹶﻴ ﹺﻪ«‪ .‬ﻛﻤﺎ ﻓﻲ »ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ« )‪.(٢٧٨/١‬‬
‫‪١٧٧‬‬ ‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬

‫ﹺﻣ ﹾﻦ ﹺﻗ ﹶﺒﻞﹺ ﺍﻟ ﹶﻴ ﹶﻤ ﹺﻦ«‪.‬‬

‫ﺲ؟‬
‫ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﹶﻋ ﹾﺴ ﹶﻌ ﹾ‬ ‫ﺲ ﹺﻣ ﱠ‬
‫ـﻤ ﹾﻦ ﹶﺳ ﱠﺒ ﹶﺢ ﻟﻪ ﹸ‬ ‫ﺃﻳﻦ ﺍﻟ ﹶﻴ ﹶﻤ ﹸﻦ ﹶﻭﺍﻟ ﱠﻨ ﹶﻔ ﹸ‬
‫ﻣﺴﻜﻴﻦ‪ ،‬ﹶ‬
‫ﹸ‬ ‫ﻳﺎ‬

‫ﹸ‬
‫ﻭﺍﻟﻜﻤﺎﻝ؟‬ ‫ﻤﺎﻝ ﹺﻣ ﱠ‬
‫ـﻤ ﹾﻦ ﻟﻪ ﺍﻟﻘﺪﺭ ﹸﺓ‬ ‫ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺸﹼ ﹸ‬
‫ﹸ‬ ‫ﺃﻳـﻦ‬
‫ﹶ‬

‫ﻚ ﹸ‬
‫ﺍﻟﻘﺪﱡ ﻭﺱ؟‬ ‫ﺍﻟﻤ ﹺﻠ ﹺ‬
‫ـﻦ ﹶ‬‫ﻭﺍﻟﺠﻠﻮﺱ ﹺﻣ ﹶ‬
‫ﹸ‬ ‫ﺍﻟﻘﻴﺎﻡ‬
‫ﹸ‬ ‫ﺃﻳـﻦ‬
‫ﹶ‬

‫ﻌﻮﺩ ﹺﻣ ﱠ‬
‫ـﻤﻦ ﹶﺳ ﹶﺒﻖﹶ ﹸ‬
‫ﺍﻟﻮ ﹸﺟﻮﺩ؟‬ ‫ﻭﺍﻟﺼ ﹸ‬ ‫ﹸ‬
‫ﺍﻟﻬﺒﻮﻁ ﹼ‬ ‫ﺃﻳـﻦ‬
‫ﹶ‬

‫ﹸ‬
‫ﻳﺰﻭﻝ ﺇﹺ ﱠﻻ‬ ‫ﺇﹺ ﹶﺫﺍ ﹶﺳ ﹺﻤ ﹾﻌ ﹶﺖ‪ » :‬ﹶﻳ ﹾﻨ ﹺﺰ ﹸﻝ ﺍﷲﹸ«)‪ ،(١‬ﹶﻓ ﹶﻼ ﹸﺗ ﹶﻠ ﱢﻮ ﹾﺙ ﹶﻋ ﹺﻘﻴﺪﹶ ﹶﺗ ﹶﻚ ﺑﹺﺪﹶ ﹶﺭ ﹺﻥ ﺍﻟ ﱠﺘﺸﹾ ﺒﹺ ﹺ‬
‫ﻴﻪ‪ ،‬ﹶﻓﺈﹺ ﱠﻥ ﹸﻛ ﱠﻞ ﹶﺩ ﹶﺭ ﹴﻥ‬
‫ﺑﻤﺎﺀ ﺍﻟﺒﺤﺮ‪.‬‬‫ﻭﻝ‪ ،‬ﻭﻟﻮ ﹸﻏ ﹺﺴ ﹶﻞ ﹺ‬ ‫ﻴﻪ ﻓﺈﻧﹼﻪ ﻻ ﹶﻳ ﹸﺰ ﹸ‬ ‫ﹶﺩ ﹶﺭ ﹸﻥ ﺍﻟ ﱠﺘﺸﹾ ﺒﹺ ﹺ‬

‫ﺃﻗﻮﻝ ﺑﺎﻟ ﹼﺘﺸﺒﻴﻪ ﻭﻻ ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ ﻓﻘﺪ ﹶﺳ ﹶﻠ ﹶﻚ ﻃﺮﻳﻖﹶ ﹼ‬

‫ﺍﻟﺴﻼﻣﺔ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﻗﺎﻝ‬ ‫ﺍ ﹼﻟﺬﻱ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻻ ﹸ‬
‫ﹰ‬
‫ﻣﺠﻬﻮﻻ‪،‬‬ ‫ﹰ‬
‫ﺗﺄﻭﻳﻼ‬ ‫ﻭﺍﺣﺪ ﻓﻘﺪ ﹶﺗ ﹶﺄ ﱠﻭ ﹶﻝ ﺍﻵﻳﺔ‬
‫ﹴ‬ ‫ﺑﺎﻟ ﹼﺘﺄﻭﻳﻞ ﻓﺈﻧﹼﻪ ﺇﺫﺍ ﻋﺪﻝ ﻋﻦ ﻇﺎﻫ ﹺﺮ ﺍﻟ ﱡﻨ ﹸﺰ ﹺ‬
‫ﻭﻝ ﺇﻟﻰ ﻣﻌﻨﻰ‬
‫ﹶﻭ ﹺﻣ ﹾﻦ ﻏﻴﺮ ﹼ‬
‫ﺷﻚ ﺍﻟ ﹼﺘ ﹸ‬
‫ﺄﻭﻳﻞ ﺍﻟﻤﻌﻠﻮﻡ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﺍﻟﻤﺠﻬﻮﻝ‪.‬‬

‫ﺑﺎﻟﺨﻴﺎﻝ‪ ،‬ﹶﻭ ﹶﻳ ﹶﺘﻨ ﱠﹶﺰ ﹸﻩ ﻋﻦ ﹶﻗ ﹸﺒ ﹺ‬

‫ﻮﻝ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺑﺎﻟﺒﺎﻝ‪ ،‬ﺃﻭ ﹸﻳﺘ ﱠﹶﻮ ﱠﻫ ﹸﻢ‬ ‫ﻳﺨﻄﺮ‬
‫ﹸ‬ ‫ﻭﻋﻠﻰ ﹸﻛ ﱢﻞ ﹶﻗ ﹾﻮ ﹴﻝ‪ ،‬ﻓﺘﻌﺎﻟﻰ ﻭﺗﻘﺪﹼ ﺱ ﻋﻤﺎ‬
‫ﺍﻻﺗ ﹺ‬
‫ﹼﺼﺎﻝ ﻭﺍﻻﻧﻔﺼﺎﻝ‪.‬‬

‫»ﺃ ﹶﻧﺎ«‪ ،‬ﹶﻓ ﹸﺮ ﱠﺩ ﺇﻟﻰ ﺑﻌﺾ ﺗﻼﻣﺬﺓ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻫﻮ‬ ‫ﻓﻘﺎﻝ‪ :‬ﹶ‬
‫ﺎﺱ ﺃﻋﻠﻢ؟ ﹶ‬ ‫ﹸﺳﺌﹺ ﹶﻞ ﻣﻮﺳﻰ‪ :‬ﱡ‬
‫ﺃﻱ ﺍﻟ ﱠﻨ ﹺ‬
‫ﺲ‪ ،‬ﻓﻜﺎﻥ‬‫ﺲ ﹸﺑﺄ ﹶﻭ ﹾﻳ ﹴ‬ ‫ﺍﻟﻘﺼﺔ ﻋﻠﻰ ﺍﻟﺤﺒﻴﺐ ﹶﺗ ﹶﻌ ﱠﻠﻢ ﹶ‬
‫ﺍﻷ ﹶﺩ ﹶﺏ ﹶﻟ ﱠ ﹶ‬ ‫ﻓﻠﻤﺎ ﹸﻋ ﹺﺮ ﹶﺿ ﹾﺖ ﹼ‬
‫ـﻤﺎ ﺃ ﹶﺣ ﱠ‬ ‫ﹶ‬ ‫ﺍﻟﺨﻀﺮ‪‬؛ ﹼ‬

‫ﺑﺄﻣﺮ ﺍﷲﹺ ﺗﻌﺎﻟﻰ – ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺤﺎﻓﻆ‬ ‫ﺍﻟﻤ ﹶﻠ ﹺﻚ ﹺ‬ ‫»ﻳﻨﺰﻝ ﺍﷲ«‪ ،‬ﹶﺃ ﱠﻭ ﹶﻟ ﹸﻪ ﺍﻹﻣﺎ ﹸﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺑﻨﺰﻭﻝ ﹶ‬‫ﹸ‬ ‫)‪ (١‬ﺣﺪﻳﺚ‪:‬‬
‫ﻭﺍﻟﺬﻫﺒﻲ ﻓﻲ »ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ« )‪ – (١٠٥/٨‬ﻗﺎﻝ‬ ‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﻓﻲ »ﺍﻟﺘﹼﻤﻬﻴﺪ« )‪ (١٤٣/٧‬ﹼ‬
‫ﺍﻟﺤﺎﻓﻆ ﺍﺑ ﹸﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻓﻲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« )‪» :(٣٠/٣‬ﻭﻗﺪ ﺣﻜﻰ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﻓﻮﺭﻙ‪ :‬ﹼ‬
‫ﺃﻥ‬ ‫ﹸ‬
‫ﺑﻌﺾ ﺍﻟﻤﺸﺎﻳﺦ ﺿﺒﻄﻪ ﺑﻀﻢ ﺃﻭﻟﻪ ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﻤﻔﻌﻮﻝ؛ ﺃﻱ‪ » :‬ﹸﻳﻨ ﹺﹾﺰ ﹸﻝ ﹶﻣ ﹶﻠﻜﹰﺎ«‪ ،‬ﹶﻭ ﹸﻳ ﹶﻘ ﱢﻮ ﹺﻳﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨ ﹶﱠﺴ ﹺﺎﺋﻲ‬ ‫ﹶ‬
‫ﹺ‬
‫ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﻏﺮ‪ ،‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﺃﺑﻲ ﺳﻌﻴﺪ‪ ،‬ﺑﻠﻔﻆ‪» :‬ﺇﹺ ﱠﻥ ﺍﷲﹶ ﹸﻳ ﹾﻤ ﹺﻬ ﹸﻞ ﹶﺣﺘﱠﻰ ﹶﻳ ﹾﻤﻀ ﹶﻲ ﹶﺷ ﹾﻄ ﹸﺮ ﺍﻟ ﱠﻠ ﹾﻴ ﹺﻞ ﹸﺛ ﱠﻢ ﹶﻳ ﹾﺄ ﹸﻣ ﹸﺮ‬
‫ﻮﻝ‪ :‬ﻫ ﹾﻞ ﹺﻣﻦ ﺩﺍ ﹴﻉ ﹶﻓﻴﺴﺘﹶﺠﺎﺏ ﹶﻟﻪ؟« ﺍﻟﺤﺪﻳﺚ‪ .‬ﻭﻓﻲ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ‪» :‬ﻳﻨ ﹺ‬ ‫ﹺ‬
‫ﹶﺎﺩﻱ‬ ‫ﹸ‬ ‫ﹾ ﹶ ﹸﹾ ﹶ ﹶ ﹸ‬ ‫ﹸﻣﻨﹶﺎﺩ ﹰﻳﺎ‪ ،‬ﹶﻳ ﹸﻘ ﹸ ﹶ‬
‫ﺎﺏ ﹶﻟ ﹸﻪ« ﺍﻟﺤﺪﻳﺚ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ‪ :‬ﻭﺑﻬﺬﺍ ﻳﺮﺗﻔﻊ ﺍﻹﺷﻜﺎﻝ«‪.‬‬ ‫ﹺ‬ ‫ﹴ‬
‫ﹸﻣﻨﹶﺎﺩ‪ :‬ﹶﻫ ﹾﻞ ﻣ ﹾﻦ ﹶﺩﺍ ﹴﻉ ﹸﻳ ﹾﺴﺘ ﹶﹶﺠ ﹸ‬
‫ﻣﺠﺎﻟﺲ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪/‬ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‬ ‫‪١٧٨‬‬

‫ﻳﻘﻮﻝ‪» :‬ﺇﹺ ﹶﺫﺍ ﹶﻣ ﱠﺮ ﹶﻋ ﹶﻠ ﱠﻲ ﹶﻳ ﹾﻮ ﹲﻡ‬ ‫ﻓﻜﺎﻥ ﹸ‬ ‫ﹶ‬ ‫ﹴ‬

‫ﺣﻀﺮﺓ‪،‬‬ ‫ﻮﺟ ﹸﺐ ﺇﺣﺎﻟﺘﻪ ﻋﻠﻰ‬ ‫ﹴ‬
‫ﻟﻔﻈﺔ ﹸﺗ ﹺ‬ ‫ﻋﺘﺎﺏ ﻋﻠﻰ‬ ‫ﹲ‬ ‫ﻳﻘﻊ‬
‫ﻳﺨﺎﻑ ﺃﻥ ﹶ‬ ‫ﹸ‬
‫ﻴﻦ ﹶﺃ ﹸﺷ ﱡﻢ ﹶﺭﺍﺋﹺ ﹶﺤ ﹶﺔ ﹶﻧ ﹺﺴ ﹺ‬
‫ﻴﻢ ﹸﺃ ﹶﻭ ﹾﻳ ﹴ‬
‫ﺲ ﹶﺗ ﹸﻬ ﱡﺐ ﹺﻣ ﹾﻦ ﹶﺭ ﹾﻭ ﹶﺿ ﹺﺔ ﹺﻋ ﹾﻠ ﹺﻤ ﹺﻪ ﹶﺗ ﹸﺮ ﱡﺩ ﹸﻩ‬ ‫ﹶﻻ ﹶﺃﺯﹾ ﹶﺩ ﹸﺍﺩ ﹺﻓ ﹺ‬
‫ﻴﻪ ﹺﻋ ﹾﻠﻤﺎ ﺍ ﹾﻓ ﹶﺘ ﹶﻘ ﹾﺮ ﹸﺕ ﻟﹺ ﹾﻠ ﹶﺤ ﱢﻖ‪ ،‬ﹶﻭ ﹺﺣ ﹶ‬
‫ﻮﻝ‪ :‬ﹶﺃ ﹶﺣﺪﹲ «)‪.(١‬‬ ‫ﺍﻟﻤ ﹾﻘ ﹺﺼ ﹺﺪ‪ ،‬ﹶﺃ ﹸﻗ ﹸ‬
‫ﺇﹺ ﹶﻟﻰ ﹶ‬

‫ﺗﺴﻠﻴﻤﺎ‪.‬‬
‫ﹰ‬ ‫ﻣﺤﻤﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳ ﹼﻠﻢ‬
‫ﻭﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﹼ‬

‫ﺍﻫـ ﺍﻟﻤﺮﺍﺩ ﻣﻦ »ﺍﻟﻤﺠﺎﻟﺲ« ﻻﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺑﺤﺮﻭﻓﻪ)‪.(٢‬‬

‫ﻣﻮﺿﻮﻉ ﻣﻜﺬﻭﺏ ﻻ ﺃﺻﻞ ﻟﻪ‪.‬‬

‫ﹲ‬ ‫ﹲ‬
‫ﺣﺪﻳﺚ‬ ‫)‪(١‬‬
‫)‪ (٢‬ﻭﻛﺎﻥ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺗﺤﻘﻴﻘﻪ ﻟﻴﻠﺔ ‪ ٩‬ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ ﻟﻌﺎﻡ ‪١٤٣٣‬ﻣﻦ ﺍﻟﻬﺠﺮﺓ ﺍﻟﻤﺒﺎﺭﻛﺔ‪.‬‬
 ‫ﺍﻟﻤﺼﺎﺩﺭ‬
‫• ﺍﺑﻦ ﺃﺑﻲ ﺟﻤﺮﺓ )ﺕ‪٦٩٩/‬ﻫـ(‪) :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪ(‪.‬‬

‫‪ .١‬ﺑﻬﺠﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺤﻠﻴﻬﺎ ﺑﻤﻌﺮﻓﺔ ﻣﺎ ﻟﻬﺎ ﻭﻣﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪٢٠٠٤‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ )ﺕ‪٣٢٧/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻣﺤﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﺤﻤﺪ(‪.‬‬

‫‪ .٢‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺳﻌﺪ ﻣﺤﻤﺪ ﹼ‬

‫ﺍﻟﻄﻴﺐ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﻧﺰﺍﺭ ﺍﻟﺒﺎﺯ –‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺳﻨﺔ ‪١٤١٩‬ﻫـ‪.‬‬

‫• ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ )ﺕ‪٢٣٥/‬ﻫـ(‪) :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺜﻤﺎﻥ(‪.‬‬

‫‪ .٣‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻛﻤﺎﻝ ﺍﻟﺤﻮﺕ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ – ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٩‬ﻫـ‪.‬‬

‫• ﺍﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ )ﺕ‪٢٨٧/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺨﻠﺪ(‪.‬‬

‫ﺍﻟﺴـ ﱠﻨـ ﹸﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺑﻴﺮﻭﺕ‪،‬‬
‫‪ .٤‬ﺃـ ﱡ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٠‬ﻫـ‪١٩٨٠/‬ﻡ‪.‬‬

‫ﺍﻟﺴـ ﱠﻨـ ﹸﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺑﺎﺳﻢ ﺍﻟﺠﻮﺍﺑﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺼﻤﻴﻌﻲ – ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ‬
‫ﺏـ ﱡ‬
‫‪١٤١٩‬ﻫـ‪١٩٩٨/‬ﻡ‪.‬‬
‫‪١٧٩‬‬
‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٨٠‬‬

‫• ﺍﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ )ﺕ‪٥٢٦/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ(‪.‬‬

‫‪ .٥‬ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ – ﺑﻴﺮﻭﺕ‪.‬‬

‫ﺍﻟﺴﺎﻋﺪﺍﺕ‪ ،‬ﺍﻟﻤﺒﺎﺭﻙ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺠﺰﺭﻱ(‪.‬‬

‫• ﺍﺑﻦ ﺍﻷﺛﻴﺮ )ﺕ‪٦٠٦/‬ﻫـ(‪) :‬ﺃﺑﻮ ﹼ‬
‫‪ .٦‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻷﺛﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻃﺎﻫﺮ ﺍﻟﺰﺍﻭﻱ ﻭﻣﺤﻤﻮﺩ ﺍﻟﻄﻨﺎﺣﻲ‪ ،‬ﻃﺒﻌﺔ‬
‫ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٣٩٩‬ﻫـ‪١٩٧٩/‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺕ‪٥٩٧/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ(‪.‬‬

‫‪ .٧‬ﺃﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻣﺮﻟﻴﻦ ﺳﻮﺍﺭﺗﺰ‪ ،‬ﻃﺒﻌﺔ‪ :‬ﺑﺮﻳﻞ ﻟﻴﺪﻥ ‪ -‬ﺑﻮﺳﺘﻦ ﻛﻮﻟﻦ‪،‬‬
‫ﻋﺎﻡ ‪٢٠٠٢‬ﻡ‪.‬‬

‫‪ .٨‬ﺃ ــ ﺩﻓﻊ ﺷﺒﻪ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﺍﻟﺴﻘﺎﻑ‪ ،‬ﺩﺍﺭ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‬
‫‪ -‬ﺍﻷﺭﺩﻥ‪.‬‬

‫ﺏ‪ -‬ﺩﻓﻊ ﺷﺒﻪ ﺍﻟ ﹼﺘﺸﺒﻴﻪ ﺑﺄﻛﻒ ﺍﻟﺘﻨﺰﻳﻪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺯﺍﻫﺪ ﺍﻟﻜﻮﺛﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺒﺔ‬
‫ﺍﻷﺯﻫﺮﻳﺔ ﻟﻠﺘﺮﺍﺙ – ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ .٩‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺘﻌﺼﺐ ﺍﻟﻌﻨﻴﺪ ﺍﻟﻤﺎﻧﻊ ﻣﻦ ﺫﻡ ﻳﺰﻳﺪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻫﻴﺜﻢ ﻋﺒﺪﺍﻟﺴﻼﻡ ﻣﺤﻤﺪ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٦‬ﻫـ‪٢٠٠٥/‬ﻡ‪.‬‬

‫‪ .١٠‬ﺯﺍﺩ ﺍﻟـﻤﺴﻴـﺮ ﻓـﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺗـﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟـﻤﻬﺪﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺳﻨﺔ ‪١٤٢٢‬ﻫـ‪.‬‬

‫‪ .١١‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻘﻠﻢ – ﺩﻣﺸﻖ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ﻋﺎﻡ ‪١٤٢٥‬ﻫـ‪٢٠٠٤/‬ﻡ‪.‬‬

‫‪ .١٢‬ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻤﺘﺮﻭﻛﻮﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٦‬ﻫـ‪.‬‬

‫‪ .١٣‬ﺍﻟﻤﻨﺘﻈﻢ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﻟﻤﻠﻮﻙ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ ﻭﻣﺼﻄﻔﻰ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ‬
‫ﻋﻄﺎ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺳﻨﺔ ‪١٤١٢‬ﻫـ‪١٩٩٢/‬ﻡ‪.‬‬
‫‪١٨١‬‬ ‫ﺍﻟﻤﺼــﺎﺩﺭ‬

‫ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﺍﻟﻤﺪﻳﻨﺔ‬
‫‪ .١٤‬ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻣﺤﻤﺪ ﻋﺜﻤﺎﻥ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺒﺔ ﹼ‬
‫ﺍﻟﻤﻨﻮﺭﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٣٨٦‬ﻫـ‪١٩٦٦/‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ )ﺕ‪٧٥١/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺳﻌﺪ(‪.‬‬

‫‪ .١٥‬ﺍﺟﺘﻤﺎﻉ ﺍﻟﺠﻴﻮﺵ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠـﻰ ﻏﺰﻭ ﺍﻟﻤﻌﻄﻠﺔ ﻭﺍﻟـﺠﻬﻤﻴﺔ‪ ،‬ﻃﺒﻌـﺔ ﻣﻜﺘﺒـﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫‪ -‬ﻣﺼﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٨‬ﻫـ‪١٩٨٨/‬ﻡ‪.‬‬

‫‪ .١٦‬ﺗﻬﺬﻳﺐ ﺳﻨـﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ﻭﺇﻳـﻀﺎﺡ ﻋﻠﻠﻪ ﻭﻣﺸﻜﻼﺗـﻪ‪ ،‬ﻣﻄﺒـﻮﻉ ﻣـﻊ ﻛﺘﺎﺏ »ﻋـﻮﻥ‬
‫ﺍﻟـﻤﻌﺒـﻮﺩ ﺷـﺮﺡ ﺳﻨﻦ ﺃﺑـﻲ ﺩﺍﻭﺩ« ﻟﻠﻌﻈﻴـﻢ ﺁﺑـﺎﺩﻱ )ﺕ‪١٣٢٩/‬ﻫـ(‪ ،‬ﻃﺒﻌـﺔ ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٥‬ﻫـ‪.‬‬

‫• ﺍﺑﻦ ﺍﻟﻤﻮﺻﻠﻲ )ﺕ‪٧٧٤/‬ﻫـ(‪ ) :‬ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺑﻦ ﺭﺿﻮﺍﻥ(‪.‬‬

‫‪ .١٧‬ﻣﺨﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺮﺳﻠﺔ ﻋﻠﻰ ﺍﻟﺠﻬﻤﻴﺔ ﻭﺍﻟﻤﻌﻄﻠﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺗﺤﻘﻴﻖ ﺳﻴﺪ ﺇﺑﺮﺍﻫﻴﻢ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺤﺪﻳﺚ – ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪١٤٢٢ ،١‬ﻫـ‪٢٠٠١/‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ‪٧٢٨/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺤﻠﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ(‬

‫‪ .١٨‬ﺍﻹﻳﻤﺎﻥ‪ ،‬ﹶﺗﺤﻘﻴﻖ ﹶﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﻋﻤﺎﻥ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٦‬ﻫـ‪١٩٩٦/‬ﻡ‪.‬‬

‫‪ .١٩‬ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺭﺷﺎﺩ ﺳﺎﻟﻢ‪ ،‬ﻃﺒﻌﺔ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ‬
‫ﺍﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ – ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤١١ ،‬ﻫـ‪١٩٩١/‬ﻡ‪.‬‬

‫‪ .٢٠‬ﺍﻟﻔﺘﻮ￯ ﺍﻟﺤﻤﻮﻳﺔ ﺍﻟﻜﺒﺮ￯‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺣـﻤﺪ ﺍﻟﺘﻮﻳﺠﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺼﻤﻴﻌﻲ – ﺍﻟﺮﻳﺎﺽ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢٥‬ﻫـ‪٢٠٠٤/‬ﻡ‪.‬‬

‫‪ .٢١‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻗﺎﺳﻢ‪ ،‬ﻃﺒﻌﺔ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ‬
‫ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ – ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻨﻮﺭﺓ‪ ،،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪١٤١٦ ،‬ﻫـ‪١٩٩٥/‬ﻡ‪.‬‬
‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٨٢‬‬

‫• ﺍﺑﻦ ﺟﻤﺎﻋﺔ )ﺕ‪٧٣٣/‬ﻫـ(‪) :‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪ ﺍﻟﻠﻪ(‪.‬‬

‫‪ .٢٢‬ﺇﻳﻀﺎﺡ ﺍﻟﺪﻟﻴﻞ ﻓﻲ ﻗﻄﻊ ﺣﺠﺞ ﺃﻫﻞ ﺍﻟﺘﻌﻄﻴﻞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻭﻫﺒﻲ ﺳﻠﻴﻤﺎﻥ ﻏﺎﻭﺟﻲ ﺍﻷﻟﺒﺎﻧﻲ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺴﻼﻡ – ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٩٩٠‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﺣﺒﺎﻥ )ﺕ‪٣٥٤/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺣﺎﺗﻢ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟ ﹸﺒﺴﺘﻲ(‪.‬‬

‫‪ .٢٣‬ﺍﻟﺜﻘﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺃﺣﻤﺪ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫‪١٣٩٥‬ﻫـ‪١٩٧٥/‬ﻡ‪.‬‬

‫‪ .٢٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺗﺤﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٤‬ﻫـ‪١٩٩٣/‬ﻡ‪.‬‬

‫‪ .٢٥‬ﺍﻟﻤﺠﺮﻭﺣﻴﻦ ﹺﻣﻦ ﺍﻟﻤﺤﺪﺛﻴﻦ ﻭﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻤﺘﺮﻭﻛﻴﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﻮﺩ ﺯﺍﻳﺪ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﻟﻮﻋﻲ – ﺣﻠﺐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٣٩٦‬ﻫـ‪.‬‬

‫• ﺍﺑﻦ ﺣﺰﻡ )ﺕ‪٤٥٦/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺪﻟﺴﻲ(‪.‬‬

‫‪ .٢٦‬ﺍﻹﺣﻜﺎﻡ ﻓﻲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺣﻤﺪ ﺷﺎﻛﺮ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﻟﺤﺪﻳﺜﺔ –‬
‫ﺑﻴﺮﻭﺕ‪.‬‬
‫ﺍﻟﻔ ﹶﺼ ﹸﻞ ﹺﻓﻲ ﺍﻟ ﹺﻤ ﹶﻠﻞﹺ ﹶﻭ ﹶ‬
‫ﺍﻷ ﹾﻫ ﹶﻮ ﹺﺍﺀ ﹶﻭﺍﻟﻨ ﹶﱢﺤﻞﹺ ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﺨﺎﻧﺠﻲ – ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬ ‫‪ .٢٧‬ﹺ‬

‫• ﺍﺑﻦ ﺧﺰﻳﻤﺔ )ﺕ‪٣٣١/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﻳﻤﺔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ(‪.‬‬

‫‪ .٢٨‬ﻛﺘﺎﺏ ﺍﻟ ﹼﺘﻮﺣﻴﺪ ﻭﺇﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺍﻟﺮﺏ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺸﻬﻮﺍﻥ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ‬
‫ﺍﻟﺮﺷﻴﺪ – ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٤‬ﻫـ‪١٩٩٤/‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﺧﻠﻜﺎﻥ )ﺕ‪٦٨١/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺮﻣﻜﻲ ﺍﻹﺭﺑﻠﻲ(‪.‬‬

‫ﻋﺒﺎﺱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺻﺎﺩﺭ – ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ .٢٩‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻧﺒﺎﺀ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺇﺣﺴﺎﻥ ﹼ‬
‫• ﺍﺑﻦ ﺭﺍﻫﻮﻳﻪ )ﺕ‪٢٣٨/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻳﻌﻘﻮﺏ‪ ،‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺨﻠﺪ (‪.‬‬
‫‪١٨٣‬‬ ‫ﺍﻟﻤﺼــﺎﺩﺭ‬

‫‪ .٣٠‬ﻣﺴﻨﺪ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺒﻠﻮﺷﻲ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻹﻳﻤﺎﻥ –‬
‫ﺍﻟﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٢‬ﻫـ‪١٩٩١/‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﺭﺟﺐ )ﺕ‪٧٩٥/‬ﻫـ(‪) :‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺭﺟﺐ(‪.‬‬

‫‪ .٣١‬ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ –‬
‫ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻐﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺳﻨﺔ ‪١٤٢٥‬ﻫـ‪٢٠٠٥/‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﺳﻌﺪ )ﺕ‪٢٣٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻣﻨﻴﻊ ﺍﻟﻬﺎﺷﻤﻲ(‪.‬‬

‫‪ .٣٢‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﺒﺮ￯‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺻﺎﺩﺭ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫ﻋﺎﻡ ‪١٩٦٨‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ )ﺕ‪٤٦٣/‬ﻫـ(‪) :‬ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻘﺮﻃﺒﻲ(‪.‬‬

‫‪ .٣٣‬ﺍﻻﺳﺘﺬﻛﺎﺭ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺳﺎﻟﻢ ﻋﻄﺎ ﻭﻣﺤﻤﺪ ﻣﻌﻮﺽ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢١‬ﻫـ‪٢٠٠٠/‬ﻡ‪.‬‬

‫‪ .٣٤‬ﺍﻟﺘﻤﻬﻴﺪ ﻟﹺـﻤﺎ ﻓﻲ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﻭﺍﻷﺳﺎﻧﻴﺪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﺍﻟﻌﻠﻮﻱ‬
‫ﻭﻣﺤﻤﺪ ﺍﻟﺒﻜﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﻭﺯﺍﺭﺓ ﻋﻤﻮﻡ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻋﺎﻡ‬
‫‪١٣٨٧‬ﻫـ‪.‬‬

‫• ﺍﺑﻦ ﻋﺴﺎﻛﺮ )ﺕ‪٥٧١/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻫﺒﺔ ﺍﻟﻠﻪ(‪.‬‬

‫‪ .٣٥‬ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﻤﺮﻭ ﺍﻟﻌﻤﺮﻭﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫ﻋﺎﻡ ‪١٤١٥‬ﻫـ‪١٩٩٥/‬ﻡ‪.‬‬

‫‪ .٣٦‬ﺗﺒﻴﻴﻦ ﻛﺬﺏ ﺍﻟﻤﻔﺘﺮﻱ ﻓﻴﻤﺎ ﹸﻧﺴﺐ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻹﻣﺎﻡ‬
‫ﻣﺤﻤﺪ ﺯﺍﻫﺪ ﺍﻟﻜﻮﺛﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ‬
‫‪١٤٠٤‬ﻫـ‪.‬‬
‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٨٤‬‬

‫• ﺍﺑﻦ ﻗﺘﻴﺒﺔ )ﺕ‪٢٧٦/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻣﺤﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ ﺍﻟﺪﻳﻨﻮﺭﻱ(‪.‬‬

‫‪ .٣٧‬ﺗﺄﻭﻳﻞ ﻣﺸﻜﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺷﻤﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ –‬
‫ﺑﻴﺮﻭﺕ‪.‬‬

‫• ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ )ﺕ‪٦٢٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻣﺤﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ(‪.‬‬

‫‪ .٣٨‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﻨﺔ ﺍﻟﻤﻨﺎﻇﺮ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﻳﺎﻥ ‪ -‬ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ‬
‫‪١٤٢٣‬ﻫـ‪٢٠٠٢/‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﺍﻟﻘﻴﺴﺮﺍﻧﻲ )ﺕ‪٥٠٧/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﻟﻤﻘﺪﺳﻲ(‪.‬‬

‫‪ .٣٩‬ﺃﻃﺮﺍﻑ ﺍﻟﻐﺮﺍﺋﺐ ﻭﺍﻷﻓﺮﺍﺩ ﻣﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﻟﻺﻣﺎﻡ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﻮﺩ‬
‫ﻧﺼﺎﺭ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ‪١٩٩٨/‬ﻡ‪.‬‬

‫• ﺍﺑﻦ ﻛﺜﻴﺮ )ﺕ‪٧٧٤/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﻴﺮ(‪.‬‬

‫‪ .٤٠‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺑﻴﺮﻭﺕ‪ ،‬ﻋﺎﻡ ‪١٤٠٧‬ﻫـ‪١٩٨٦/‬ﻡ‪.‬‬

‫‪ .٤١‬ﺃ ــ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺳﺎﻣﻲ ﺳﻼﻣﺔ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﻃﻴﺒﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ –‬
‫ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢٠‬ﻫـ‪١٩٩٩/‬ﻡ‪.‬‬

‫ﺏ ــ ﺗﻔﺴﻴـﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺗـﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺷﻤﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫– ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ‪.‬‬

‫• ﺍﺑﻦ ﻣﺎﺟﻪ )ﺕ‪٢٧٣/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﻨﻲ(‪.‬‬

‫‪ .٤٢‬ﺍﻟﺴﻨﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺑﻴﺮﻭﺕ‪.‬‬

‫• ﺍﺑﻦ ﻣﻨﻈﻮﺭ )ﺕ‪٧١١/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻷﻓﺮﻳﻘﻲ ﺍﻟﻤﺼﺮﻱ(‪.‬‬

‫‪ .٤٣‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺻﺎﺩﺭ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٤‬ﻫـ‪.‬‬

‫• ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﻧﻲ )ﺕ‪٣٦٩/‬ﻫـ(‪) :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ(‪.‬‬

‫‪١٨٥‬‬ ‫ﺍﻟﻤﺼــﺎﺩﺭ‬

‫‪ .٤٤‬ﺍﻟﻌﻈﻤﺔ‪ ،‬ﺗﺤﻘﻴﻖ ﺭﺿﺎﺀ ﺍﷲ ﺍﻟﻤﺒﺎﺭﻛﻔﻮﺭﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ – ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬

‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٨‬ﻫـ‪.‬‬

‫• ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻟﺤﻨﻔﻲ‪) ،‬ﺕ‪١٠٩٤/‬ﻫـ(‪) :‬ﺃﻳﻮﺏ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﻜﻔﻮﻱ(‪.‬‬

‫‪ .٤٥‬ﺍﻟﻜﻠﻴﺎﺕ ﻣﻌﺠﻢ ﻓﻲ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﻭﺍﻟﻔﺮﻭﻕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺪﻧﺎﻥ ﺩﺭﻭﻳﺶ ﻭﻣﺤﻤﺪ‬

‫ﺍﻟﻤﺼﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪ -‬ﺑﻴﺮﻭﺕ‪.‬‬

‫• ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ )ﺕ‪٤١٠/‬ﻫـ(‪) :‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﻟﺤﺎﺭﺙ(‪.‬‬

‫‪ .٤٦‬ﺃ‪ -‬ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺍﻟـﻤﺒﺠﻞ ﺃﺑـﻲ ﻋﺒﺪ ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﻣﻄﺒـﻮﻉ ﺑﺬﻳﻞ »ﻃﺒﻘﺎﺕ‬
‫ﺍﻟﺤﻨﺎﺑﻠﺔ« ﻻﺑﻦ ﺃﺑﻲ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ(‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﺏ‪ -‬ﺍﻋﺘﻘﺎﺩ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺒﺠﻞ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺷﺮﻑ ﺻﻼﺡ ﻋﻠﻲ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪٢٠٠١‬ﻡ‪.‬‬

‫• ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺮﺍﻗﻲ )ﺕ‪٨٠٦/‬ﻫـ(‪) :‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﻟﺤﺴﻴﻦ(‪.‬‬

‫‪ .٤٧‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﻓﻲ ﺷﺮﺡ ﺍﻟﺘﻘﺮﻳﺐ )ﺃﻛﻤﻠﻪ ﺍﺑﻨﻪ ﺃﺣﻤﺪ ﺃﺑﻮ ﺯﺭﻋﺔ ﻭﻟﻲ ﺍﻟﺪﻳﻦ(‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫)ﻣﺼﻮﺭﺓ ﻋﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻤﺼﺮﻳﺔ ﺍﻟﻘﺪﻳﻤﺔ( ‪ -‬ﺑﻴﺮﻭﺕ‪.‬‬
‫ﹼ‬ ‫ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‬

‫• ﺃﺑﻮ ﺍﻟﻤﻌﻴﻦ ﺍﻟﻨﺴﻔﻲ )ﺕ‪٥٠٨/‬ﻫـ(‪) :‬ﻣﻴﻤﻮﻥ ﺑﻦ ﻣﺤﻤﺪ(‪.‬‬

‫‪ .٤٨‬ﺗﺒﺼﺮﺓ ﺍﻷﺩﻟﺔ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﻴﻦ ﺁﺗﺎﻱ‪ ،‬ﻃﺒﻌﺔ ﻧﺸﺮﻳﺎﺕ ﺭﺋﺎﺳﺔ‬
‫ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﺠﻤﻬﻮﺭﻳﺔ ﺍﻟﺘﺮﻛﻴﺔ‪.‬‬

‫• ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺨﻼﻝ )ﺕ‪٣١١/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﻳﺰﻳﺪ(‪.‬‬

‫ﺍﻟﺴ ﱠﻨ ﹸﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﻄﻴﺔ ﺍﻟﺰﻫﺮﺍﻧﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺮﺍﻳﺔ – ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ‬
‫‪ .٤٩‬ﱡ‬
‫‪١٤١٠‬ﻫـ‪١٩٨٩/‬ﻡ‪.‬‬

‫• ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ )ﺕ‪٧٤٥/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ(‪.‬‬

‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٨٦‬‬

‫‪ .٥٠‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺻﺪﻗﻲ ﺟﻤﻴﻞ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺑﻴﺮﻭﺕ‪ ،‬ﻋﺎﻡ‬
‫‪١٤٢٠‬ﻫـ‪.‬‬

‫‪ .٥١‬ﺍﻟﻨﻬﺮ ﺍﻟﻤﺎﺩ ﻣﻦ ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻨﺎﻥ – ﺑﻴﺮﻭﺕ‪.‬‬

‫• ﺃﺑﻮ ﺩﺍﻭﺩ )ﺕ‪٢٧٥/‬ﻫـ(‪) :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺘﺎﻧﻲ(‪.‬‬

‫ﺍﻟﺴـﻨﻦ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ .٥٢‬ﱡ‬
‫• ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ )ﺕ‪٢٠٤/‬ﻫـ(‪) :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺍﻟﺠﺎﺭﻭﺩ(‪.‬‬

‫‪ .٥٣‬ﻣﺴﻨﺪ ﺃﺑﻲ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻣﺤﻤﺪ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﻫﺠﺮ – ﻣﺼﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ‪١٩٩٩/‬ﻡ‪.‬‬

‫• ﺃﺑﻮ ﻋﻮﺍﻧﺔ )ﺕ‪٣١٦/‬ﻫـ(‪) :‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻹﺳﻔﺮﺍﺋﻴﻨﻲ(‪.‬‬

‫‪ .٥٤‬ﻣﺴﺘﺨﺮﺝ ﺃﺑﻲ ﻋﻮﺍﻧﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﻳﻤﻦ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ‪١٩٩٨/‬ﻡ‪.‬‬

‫• ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﻤﺎﺗﺮﻳﺪﻱ )ﺕ‪٣٣٣/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﻮﺩ(‪.‬‬

‫ﺍﻟﺴ ﱠﻨﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪:‬ﺩ‪ .‬ﻣﺠﺪﻱ ﻣﺴﻠﻮﻡ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪،‬‬
‫‪ .٥٥‬ﺗﺄﻭﻳﻼﺕ ﺃﻫﻞ ﱡ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٦‬ﻫـ‪٢٠٠٥/‬ﻡ‪.‬‬

‫• ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪٤٢٩/‬ﻫـ(‪) :‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻃﺎﻫﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ‬

‫ﺍﻟﺘﻤﻴﻤﻲ ﺍﻹﺳﻔﺮﺍﺋﻴﻨﻲ(‪.‬‬

‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻔﺮﻕ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﻟﺠﺪﻳﺪﺓ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٩٩٧‬ﻡ‪.‬‬
‫‪ .٥٦‬ﹾ‬
‫ﺃﺑﻮ ﹸﻧﻌﻴﻢ )ﺕ‪٤٣٠/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻷﺻﺒﻬﺎﻧﻲ(‪.‬‬

‫‪ .٥٧‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪،‬‬
‫ﻋﺎﻡ ‪١٤٠٥‬ﻫـ‪.‬‬

‫• ﺃﺑﻮ ﻳﻌﻠﻰ )ﺕ‪٣٠٧/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻤﺜﻨﻰ ﺍﻟﻤﻮﺻﻠﻲ(‪.‬‬

‫‪١٨٧‬‬ ‫ﺍﻟﻤﺼــﺎﺩﺭ‬

‫‪ .٥٨‬ﺍﻟﻤﺴﻨﺪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺣﺴﻴﻦ ﺃﺳﺪ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﺄﻣﻮﻥ ﻟﻠﺘﺮﺍﺙ – ﺩﻣﺸﻖ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫ﻋﺎﻡ ‪١٤٠٤‬ﻫـ‪١٩٨٤/‬ﻡ‪.‬‬

‫• ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ )ﺕ‪٤٥٨/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺀ(‪.‬‬

‫‪ .٥٩‬ﺇﺑﻄﺎﻝ ﺍﻟ ﹼﺘﺄﻭﻳﻼﺕ ﻷﺧﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺍﻟﺤﻤﻮﺩ ﺍﻟﻨﺠﺪﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﻳﻼﻑ‬
‫ﺍﻟﺪﻭﻟﻴﺔ – ﺍﻟﻜﻮﻳﺖ‪.‬‬

‫• ﺍﻵﺟﺮﻱ )ﺕ‪٣٦٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ(‪.‬‬

‫‪ .٦٠‬ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﻣﻴﺠﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻮﻃﻦ – ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢٠‬ﻫـ‪١٩٩٩/‬ﻡ‪.‬‬

‫• ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ‪٢٤١/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﻧﻲ(‪.‬‬

‫‪ .٦١‬ﺃ‪ -‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ – ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫ﺏ‪ -‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ﻭﺁﺧﺮﻳﻦ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪٢٠٠١‬ﻡ‪.‬‬

‫• ﺍﻷﺷﻌﺮﻱ )ﺕ‪٣٢٤/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﺤﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ(‪.‬‬

‫‪ .٦٢‬ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﻴﻦ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻤﺼﻠﻴﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻧﻌﻴﻢ ﺯﺭﺯﻭﺭ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺒﺔ‬

‫ﺍﻟﻌﺼﺮﻳﺔ ـ ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺳﻨﺔ ‪١٤٢٦‬ﻫـ‪٢٠٠٥/‬ﻡ‪.‬‬

‫• ﺍﻟﺒﺨﺎﺭﻱ )ﺕ‪٢٥٦/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ(‪.‬‬

‫‪ .٦٣‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻫﺎﺷﻢ ﺍﻟﻨﺪﻭﻱ ﻭﺁﺧﺮﻳﻦ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﻣﺼﻮﺭﺓ‬
‫ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪.‬‬

‫‪ .٦٤‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺨﺘﺼﺮ ﻣﻦ ﺃﻣﻮﺭ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﻭﺳﻨﻨﻪ ﻭﺃﻳﺎﻣﻪ )ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ(‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺯﻫﻴﺮ ﻧﺎﺻﺮ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﻃﻮﻕ ﺍﻟﻨﺠﺎﺓ ﻣﺼﻮﺭﺓ ﻋﻦ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‬
‫ﺑﺈﺿﺎﻓﺔ ﺗﺮﻗﻴﻢ ﻣﺤﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٢‬ﻫـ‪.‬‬
‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٨٨‬‬

‫‪ .٦٥‬ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻋﻤﻴﺮﺓ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺴﻌﻮﺩﻳﺔ –‬
‫ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻋﺎﻡ ‪١٣٩٨‬ﻫـ‪١٩٧٨/‬ﻡ‪.‬‬

‫ﺍﻟﺒﺰﺍﺭ )ﺕ‪٢٩٢/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﺃﺣﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﻟﺨﺎﻟﻖ ﺑﻦ ﺧﻼﺩ(‪.‬‬

‫ﹼ‬ ‫•‬

‫‪ .٦٦‬ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ )ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ(‪ ،‬ﺗﺤﻘﻴﻖ ﻣﺤﻔﻮﻅ ﺯﻳﻦ ﺍﷲ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺤﻜﻢ‬
‫– ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٩٨٨‬ﻡ‪.‬‬

‫• ﺍﻟﺒﺴﻴﻮﻱ )ﺕ‪٣٦٣/‬ﻫـ(‪) :‬ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ(‪.‬‬

‫‪ .٦٧‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ،‬ﻃﺒﻌﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺳﻠﻄﻨﺔ ﹸﻋﻤﺎﻥ‪،‬‬
‫ﻋﺎﻡ ‪١٤٠٤‬ﻫـ‪١٩٨٤/‬ﻡ‪.‬‬

‫• ﺍﻟﺒﻐﻮﻱ )ﺕ‪٥١٠/‬ﻫـ(‪) :‬ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺀ(‪.‬‬

‫‪ .٦٨‬ﻣﻌﺎﻟﻢ ﺍﻟ ﹼﺘﻨﺰﻳﻞ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ )ﺗﻔﺴﻴﺮ ﺍﻟﺒﻐﻮﻱ(‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﻤﻬﺪﻱ‪ ،‬ﻃﺒﻌﺔ‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٠‬ﻡ‪.‬‬

‫ﺍﻟﺴ ﱠﻨ ﹺﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺑﻴﺮﻭﺕ‪،‬‬
‫‪ .٦٩‬ﹶﺷ ﹾﺮ ﹸﺡ ﱡ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٠٣‬ﻫـ‪١٩٨٣/‬ﻡ‪.‬‬

‫• ﺍﻟﺒﻴﻬﻘﻲ )ﺕ‪٤٥٨/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺨﺮﺍﺳﺎﻧﻲ(‪.‬‬

‫‪ .٧٠‬ﺃ ـ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺯﺍﻫﺪ ﺍﻟﻜﻮﺛﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪.‬‬

‫ﺏ ـ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺤﺎﺷﺪﻱ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﺴﻮﺍﺩﻱ –‬

‫ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٣‬ﻫـ‪١٩٩٣/‬ﻡ‪.‬‬

‫‪ .٧١‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮ￯‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢٤‬ﻫـ‪٢٠٠٣/‬ﻡ‪.‬‬
‫‪١٨٩‬‬ ‫ﺍﻟﻤﺼــﺎﺩﺭ‬

‫• ﺍﻟ ﹼﺘﺮﻣﺬﻱ )ﺕ‪٢٧٩/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﹶﺳﻮﺭﺓ ﺑﻦ ﻣﻮﺳﻰ(‪.‬‬

‫ﺍﻟﺴﻨﹶﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺣﻤﺪ ﺷﺎﻛﺮ ﻭﺁﺧﺮﻳﻦ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ .٧٢‬ﱡ‬
‫‪ .٧٣‬ﻋﻠﻞ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺻﺒﺤﻲ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ ﻭﺁﺧﺮﻳﻦ‪ ،‬ﻃﺒﻌﺔ ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ –‬
‫ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٩‬ﻫـ‪.‬‬

‫• ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ )ﺕ‪٧٥٦/‬ﻫـ(‪) :‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ(‪.‬‬

‫‪ .٧٤‬ﺍﻟﺴﻴﻒ ﺍﻟﺼﻘﻴﻞ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺯﻓﻴﻞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺯﺍﻫﺪ ﺍﻟﻜﻮﺛﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ‬
‫ﺯﻫﺮﺍﻥ – ﻣﺼﺮ‪.‬‬

‫• ﺍﻟﺤﺎﻛﻢ )ﺕ‪٤٠٥/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻤﺪﻭﻳﻪ ﺑﻦ ﹸﻧﻌﻴﻢ ﺑﻦ ﺍﻟﺤﻜﻢ‬

‫ﺍﻟﺒﻴﻊ(‪.‬‬
‫ﺍﻟﻀﺒﻲ ﺍﻟﻄﻬﻤﺎﻧﻲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﺓ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﹼ‬
‫‪ .٧٥‬ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١١‬ﻫـ‪١٩٩٠/‬ﻡ‪.‬‬

‫• ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺪﺭ ﺍﻟﺪﻳﻦ )ﺕ‪٦٦٣/‬ﻫـ(‪) :‬ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﺤﺴﻨﻲ(‪.‬‬

‫ﺍﻟﻤﺤ ﹾﻄ ﹶﻮ ﹺﺭﻱ‪ ،‬ﻃﺒﻌﺔ‬

‫‪ .٧٦‬ﻳﻨﺎﺑﻴﻊ ﺍﻟﻨﺼﻴﺤﺔ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﻤﺮﺗﻀﻰ ﺑﻦ ﺯﻳﺪ ﹶ‬
‫ﻣﻜﺘﺒﺔ ﺑﺪﺭ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ – ﺻﻨﻌﺎﺀ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢٢‬ﻫـ‪٢٠٠١/‬ﻡ‪.‬‬

‫• ﺍﻟﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪٤٦٣/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺃﺣﻤﺪ(‪.‬‬

‫‪ .٧٧‬ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﻤﺘﻔﻘﻪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺎﺩﻝ ﺍﻟﻐﺮﺍﺯﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ – ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢١‬ﻫـ‪.‬‬

‫• ﺍﻟﺪﺍﺭﻣﻲ )ﺕ‪٢٢٥/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻣﺤﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ(‪.‬‬

‫‪ .٧٨‬ﻣﺴﻨﺪ ﺍﻟﺪﺍﺭﻣﻲ )ﺍﻟﻤﻌﺮﻭﻑ ﺑـ »ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ«(‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺣﺴﻴﻦ ﺍﻟﺪﺍﺭﺍﻧﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٢‬ﻫـ‪٢٠٠٠/‬ﻡ‪.‬‬

‫• ﺍﻟﺪﺍﺭﻗﻄﻨﻲ )ﺕ‪٢٢٥/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﺤﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﻬﺪﻱ(‪.‬‬

‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٩٠‬‬

‫‪ .٧٩‬ﺍﻟﻌﻠﻞ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻔﻮﻅ ﺍﻟﺮﺣﻤﻦ ﺯﻳﻦ ﺍﷲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﻃﻴﺒﺔ – ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٥‬ﻫـ‪١٩٨٥/‬ﻡ‪.‬‬

‫• ﺍﻟﺬﻫﺒﻲ )ﺕ‪٧٤٨/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﺎﻳﻤﺎﺯ(‪.‬‬

‫‪ .٨٠‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻭﻭﻓﻴﺎﺕ ﺍﻟﻤﺸﺎﻫﻴﺮ ﻭﺍﻷﻋﻼﻡ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﻤﺮ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺗﺪﻣﺮﻱ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٧‬ﻫـ‪١٩٨٧/‬ﻡ‪.‬‬

‫‪ .٨١‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ ،‬ﺗﺤﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤٠٥‬ﻫـ‪١٩٨٥/‬ﻡ‪.‬‬

‫ﺍﻟﺴﻠﻒ – ﺍﻟﺮﻳﺎﺽ‪،‬‬
‫‪ .٨٢‬ﺍﻟﻌﻠﻮ ﻟﻠﻌﻠﻲ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺷﺮﻑ ﻋﺒﺪ ﺍﻟﻤﻘﺼﻮﺩ‪ ،‬ﻣﻜﺘﺒﺔ ﺃﺿﻮﺍﺀ ﹼ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺳﻨﺔ ‪١٤١٦‬ﻫـ‪١٩٩٥/‬ﻡ‪.‬‬

‫‪ .٨٣‬ﺍﻟﻤﻐﻨﻲ ﻓﻲ ﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺘﺮ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٣٩١‬ﻫـ‪.‬‬

‫‪ .٨٤‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻓﻲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﻠﻲ ﻣﺤﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ‬
‫ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٣٨٢‬ﻫـ‪١٩٦٣/‬ﻡ‪.‬‬

‫• ﺍﻟﺮﺍﺯﻱ )ﺕ‪٦٠٦/‬ﻫـ(‪) :‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻴﻦ(‪.‬‬

‫‪ .٨٥‬ﺃﺳﺎﺱ ﺍﻟﺘﻘﺪﻳﺲ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﺳﻨﺔ ‪١٤١٥‬ﻫـ‪١٩٩٥/‬ﻡ‪.‬‬

‫‪ .٨٦‬ﺍﻋﺘﻘﺎﺩﺍﺕ ﻓﺮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﻠﻲ ﺍﻟﻨﺸﺎﺭ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ‪ -‬ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ .٨٧‬ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺳﻨﺔ‬
‫‪١٤٢٠‬ﻫـ‪.‬‬

‫‪ .٨٨‬ﺍﻟﻤﺤﺼﻮﻝ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻃﻪ ﺟﺎﺑﺮ ﺍﻟﻌﻠﻮﺍﻧﻲ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺑﻴﺮﻭﺕ‪،‬‬

‫‪١٩١‬‬ ‫ﺍﻟﻤﺼــﺎﺩﺭ‬

‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٨‬ﻫـ‪١٩٩٧/‬ﻡ‪.‬‬

‫• ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ )ﺕ‪٥٠٢/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻣﺤﻤﺪ(‪.‬‬

‫‪ .٨٩‬ﺗﻔﺴﻴﺮ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻣﺤﻤﺪ ﺑﺴﻴﻮﻧﻲ‪ ،‬ﻃﺒﻌﺔ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻓﻲ ﺟﺎﻣﻌﺔ‬
‫ﻃﻨﻄﺎ – ﻣﺼﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪١٤٢٠ ،‬ﻫـ‪١٩٩٩/‬ﻡ‪.‬‬
‫‪ .٩٠‬ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺻﻔﻮﺍﻥ ﺩﺍﻭﻭﺩﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻘﻠﻢ – ﺩﻣﺸﻖ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٢‬ﻫـ‪.‬‬
‫ﺍﻟﺮﻭﻳﺎﻧﻲ )ﺕ‪٣٠٧/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ(‪.‬‬
‫ﹼ‬ ‫•‬
‫‪ .٩١‬ﻣﺴﻨﺪ ﺍﻟﺮﻭﻳﺎﻧﻲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﻳﻤﻦ ﺃﺑﻮ ﻳﻤﺎﻧﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ – ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫ﻋﺎﻡ ‪١٤١٦‬ﻫـ‪.‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ )ﺕ‪٩١١/‬ﻫـ(‪) :‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ(‪.‬‬
‫ﹼ‬ ‫•‬
‫‪ .٩٢‬ﺷﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ ﻟﺴﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ – ﺣﻠﺐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٠٦‬ﻫـ‪١٩٨٦/‬ﻡ‪.‬‬
‫• ﺍﻟﺸﻬﺮﺳﺘﺎﻧﻲ )ﺕ‪٥٤٨/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺑﻦ ﺃﺣﻤﺪ(‪.‬‬
‫‪ .٩٣‬ﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺴﻌﻴﺪ ﺍﻟﻤﻨﺪﻭﻩ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٨‬ﻫـ‪١٩٩٨/‬ﻡ‪.‬‬
‫• ﺍﻟﺸﻴﺮﺍﺯﻱ )ﺕ‪٤٧٦/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ(‪.‬‬
‫‪ .٩٤‬ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺤﻖ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ –‬
‫ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ‪١٩٩٩/‬ﻫـ‪.‬‬
‫ﺍﻟﺼﺪﻭﻕ )ﺕ‪٣٨١/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ(‪.‬‬
‫ﹼ‬ ‫•‬
‫‪ .٩٥‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﻠﻲ ﺃﻛﺒﺮ ﻏﻔﺎﺭﻱ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٧‬ﻫـ‪٢٠٠٦/‬ﻡ‪.‬‬
‫ﹼ‬
‫ﺍﻟﻀﻴﺎﺀ ﺍﻟﻤﻘﺪﺳﻲ )ﺕ‪٦٤٣/‬ﻫـ(‪) :‬ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ(‪.‬‬ ‫•‬
‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٩٢‬‬

‫‪ .٩٦‬ﺍﻟﻤﺴﺘﺨﺮﺝ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻤﺨﺘﺎﺭﺓ ﻣﻤﺎ ﻟﻢ ﹸﻳﺨﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻴﻬﻤﺎ‬

‫)ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻤﺨﺘﺎﺭﺓ(‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ ﹸﺩﻫﻴﺶ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺧﻀﺮ‬
‫ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢٠‬ﻫـ‪٢٠٠٠/‬ﻡ‪.‬‬

‫• ﺍﻟﻄﺒﺮﺍﻧﻲ )ﺕ‪٣٦٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﻳﻮﺏ(‪.‬‬

‫‪ .٩٧‬ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻃﺎﺭﻕ ﻣﺤﻤﺪ ﻭﻋﺒﺪ ﺍﻟﻤﺤﺴﻦ ﺍﻟﺤﺴﻴﻨﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﻟﺤﺮﻣﻴﻦ – ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻋﺎﻡ ‪١٤١٥‬ﻫـ‪.‬‬

‫ﺍﻟﺴﻠﻔﻲ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬

‫‪ .٩٨‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺣﻤﺪﻱ ﹼ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٠٤‬ﻫـ‪١٩٨٣/‬ﻡ‪.‬‬

‫‪ .٩٩‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺃﻣﺮﻳﺮ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٩٨٥/٥١٤٠‬ﻡ‪.‬‬

‫• ﺍﻟﻄﺒﺮﻱ )ﺕ‪٣١٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻛﺜﻴﺮ (‪.‬‬

‫‪ .١٠٠‬ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﻟﻤﻠﻮﻙ‪ ،‬ﹶﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ـ‬
‫ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٣٨٧‬ﻫـ‪١٩٦٧/‬ﻡ‪.‬‬

‫‪ .١٠١‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺣﻤﺪ ﺷﺎﻛﺮ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ –‬
‫ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٠‬ﻫـ‪٢٠٠٠/‬ﻡ‪.‬‬

‫• ﺍﻟﻄﺤﺎﻭﻱ )ﺕ‪٣٢١/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﻼﻣﺔ(‪.‬‬

‫‪ .١٠٢‬ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪١٤١٥ ،‬ﻫـ‪١٩٩٤/‬ﻡ‪.‬‬

‫• ﻋﺒﺪ ﺍﻟﺤﻖ ﺍﻹﺷﺒﻴﻠﻲ )ﺕ‪٥٨١/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻣﺤﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﻟﺤﻖ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ‬
‫ﺳﻌﻴﺪ ﺍﻷﺯﺩﻱ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺨﺮﺍﻁ(‪.‬‬

‫‪ .١٠٣‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻜﺒﺮ￯‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺣﺴﻴﻦ ﻋﻜﺎﺷﺔ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ – ﺍﻟﺮﻳﺎﺽ‪،‬‬
‫‪١٩٣‬‬ ‫ﺍﻟﻤﺼــﺎﺩﺭ‬

‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٢‬ﻫـ‪٢٠٠١/‬ﻡ‪.‬‬

‫• ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ‪٢٩٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ‬
‫ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﻧﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ(‪.‬‬

‫ﺍﻟﺴ ﱠﻨ ﹸﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺳﻌﻴﺪ ﺳﺎﻟﻢ ﺍﻟﻘﺤﻄﺎﻧﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻣﺎﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﱡ‬ ‫‪.١٠٤‬‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٠٦‬ﻫـ‪.‬‬

‫• ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ )ﺕ‪٢٨٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ(‪.‬‬

‫‪ .١٠٥‬ﻧﻘﺪ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺳﻌﻴﺪ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺴﻲ ﺍﻟﺠﻬﻤﻲ ﺍﻟﻌﻨﻴﺪ ﻓﻴﻤﺎ ﺇﻓﺘﺮ￯‬
‫ﻋﻠﻰ ﺍﷲ ‪ ‬ﻣﻦ ﺍﻟ ﹼﺘﻮﺣﻴﺪ‪ ،‬ﺗﺤﻘﻴﻖ ﺩ‪ .‬ﺭﺷﻴﺪ ﺍﻷﻟﻤﻌﻲ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﻴﺪ –‬
‫ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٩٩٨‬ﻡ‪.‬‬

‫ﺍﻟﺴﻼﻡ )ﺕ‪٦٦٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻣﺤﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ(‪.‬‬

‫• ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﹼ‬
‫‪ .١٠٦‬ﺭﺳﺎﺋﻞ ﻓﻲ ﺍﻟ ﹼﺘﻮﺣﻴﺪ‪ :‬ﺍﻟﻤﻠﺤﺔ ﻓﻲ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺤﻖﹼ ‪ ،‬ﺗﺤﻘﻴﻖ ﺇﻳﺎﺩ ﺍﻟﻄﺒﺎﻉ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫ﺍﻟﻤﻌﺎﺻﺮ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٠‬ﻫـ‪١٩٩٩/‬ﻡ‪.‬‬

‫ﺍﻟﻌﺴﻘﻼﻧﻲ )ﺕ‪٨٥٢/‬ﻫـ(‪) :‬ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﺠﺮ(‪.‬‬

‫‪ .١٠٧‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ –‬
‫ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٥‬ﻫـ‪١٩٩٥/‬ﻡ‪.‬‬

‫‪ .١٠٨‬ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺻﺎﺩﺭ ﻧﻘﻼ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻨﻈﺎﻣﻴﺔ ﻓﻲ ﺍﻟﻬﻨﺪ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٣٢٦‬ﻫـ‪.‬‬

‫‪ .١٠٩‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ – ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ .١١٠‬ﻟﺴﺎﻥ ﺍﻟﻤﻴﺰﺍﻥ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ ﻧﻘﻼ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻤﻌﺎﺭﻑ‬

‫ﺍﻟﻬﻨﺪﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤٠٦‬ﻫـ‪١٩٨٦/‬ﻡ‪.‬‬
‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٩٤‬‬

‫• ﺍﻟﻐﺰﺍﻟﻲ )ﺕ‪٥٠٥/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻐﺰﺍﻟﻲ ﺍﻟﻄﻮﺳﻲ(‬

‫‪ .١١١‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ .١١٢‬ﺇﻟﺠﺎﻡ ﺍﻟﻌﻮﺍﻡ ﻋﻦ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﺍﻟﻤﻄﺒﻌﺔ ﺍﻟﻤﻴﻤﻨﻴﺔ – ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ .١١٣‬ﺍﻟﻤﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺍﻷﺷﻘﺮ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ –‬

‫ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٧‬ﻫـ‪.١٩٩٧/‬‬

‫• ﺍﻟﻔﻴﺮﻭﺯﺁﺑﺎﺩﻱ )ﺕ‪٨١٧/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻃﺎﻫﺮ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ(‪.‬‬

‫‪ .١١٤‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﻜﺘﺐ ﺗﺤﻘﻴﻖ ﺍﻟﺘﺮﺍﺙ ﻓﻲ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻃﺒﻌﺔ‬

‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢٦‬ﻫـ‪٢٠٠٥/‬ﻡ‪.‬‬

‫• ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ )ﺕ‪٤١٥/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﺤﺴﻦ‪ ،‬ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻬﻤﺬﺍﻧﻲ‬
‫ﺍﻷﺳﺪﺃﺑﺎﺩﻱ(‪.‬‬

‫‪ .١١٥‬ﺍﻷﺻﻮﻝ ﺍﻟﺨﻤﺴﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻓﻴﺼﻞ ﺑﺪﻳﺮ ﻋﻮﻥ‪ ،‬ﻣﻄﺒﻮﻋﺎﺕ ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺳﻨﺔ‬
‫‪١٩٩٨‬ﻡ‪.‬‬

‫‪ .١١٦‬ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺨﻤﺴﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﻋﺜﻤﺎﻥ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ – ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٦‬ﻫـ‪١٩٩٦/‬ﻡ‪.‬‬

‫‪ .١١٧‬ﺍﻟﻤﻨﻴﺔ ﻭﺍﻷﻣﻞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﺳﺎﻣﻲ ﺍﻟﻨﺸﺎﺭ ﻭﺩ‪ .‬ﻋﺼﺎﻡ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﺠﺎﻣﻌﻴﺔ – ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﻋﺎﻡ ‪١٩٧٢‬ﻡ‪.‬‬

‫• ﺍﻟﻘﺮﺍﻓﻲ )ﺕ‪٦٨٤/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﺣﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ(‪.‬‬

‫‪ .١١٨‬ﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍﺀ ﺍﻟﻔﺮﻭﻕ‪ ،‬ﻃﺒﻌﺔ ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ – ﺑﻴﺮﻭﺕ‪.‬‬

‫• ﺍﻟﻘﺮﻃﺒﻲ )ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﻓﺮﺡ ﺍﻷﻧﺼﺎﺭﻱ(‪.‬‬

‫‪ .١١٩‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺣﻤﺪ ﺍﻟﺒﺮﺩﻭﻧﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‬
‫‪١٩٥‬‬ ‫ﺍﻟﻤﺼــﺎﺩﺭ‬

‫– ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٠٥‬ﻫـ‪١٩٨٥/‬ﻡ‪.‬‬

‫• ﺍﻟﻤﺎﺗﺮﻳﺪﻱ )ﺕ‪٣٣٣/‬ﻫـ(‪) :‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﻮﺩ(‪.‬‬

‫‪ .١٢٠‬ﺍﻟ ﹼﺘﻮﺣﻴﺪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻓﺘﺢ ﺍﷲ ﺧﻠﻴﻒ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺠﺎﻣﻌﺎﺕ ﺍﻟﻤﺼﺮﻳﺔ – ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪.‬‬

‫• ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ )ﺕ‪١٧٩/‬ﻫـ(‪) :‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺎﻣﺮ ﺍﻷﺻﺒﺤﻲ(‬

‫‪ .١٢١‬ﺍﻟﻤﻮﻃﺄ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‪،‬‬
‫ﻋﺎﻡ ‪١٤٠٦‬ﻫـ‪١٩٨٥/‬ﻡ‪.‬‬

‫• ﻣﺠﺎﻫﺪ ﺑﻦ ﺟﺒﺮ )ﺕ‪١٠٤/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﺤﺠﺎﺝ‪ ،‬ﻣﺠﺎﻫﺪ ﺑﻦ ﺟﺒﺮ ﺍﻟﺘﺎﺑﻌﻲ ﺍﻟﻤﻜﻲ(‪.‬‬

‫‪ .١٢٢‬ﺗﻔﺴﻴﺮ ﻣﺠﺎﻫﺪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺃﺑﻮ ﺍﻟﻨﻴﻞ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﺤﺪﻳﺜﺔ – ﻣﺼﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٠‬ﻫـ‪١٩٨٩/‬ﻡ‪.‬‬

‫• ﻣﺴﻠﻢ‪) :‬ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻘﺸﻴﺮﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ(‪.‬‬

‫‪ .١٢٣‬ﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺨﺘﺼﺮ ﺑﻨﻘﻞ ﺍﻟﻌﺪﻝ ﻋﻦ ﺍﻟﻌﺪﻝ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ‪) ‬ﺻﺤﻴﺢ‬
‫ﻣﺴﻠﻢ(‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ – ﺑﻴﺮﻭﺕ‪.‬‬

‫• ﺍﻟﻨﺴﻔﻲ )ﺕ‪٧١٠/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﺒﺮﻛﺎﺕ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﻮﺩ(‪.‬‬

‫‪ .١٢٤‬ﻣﺪﺍﺭﻙ ﺍﻟ ﹼﺘ ﹾﻨﺰﻳﻞ ﻭﺣﻘﺎﺋﻖ ﺍﻟ ﹼﺘﺄﻭﻳﻞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻳﻮﺳﻒ ﺑﺪﻳﻮﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ‬
‫– ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ‪١٩٩٨/‬ﻡ‪.‬‬

‫• ﺍﻟﻨﻮﻭﻱ )ﺕ‪٦٧٦/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ‪ ،‬ﻳﺤﻴﻰ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ(‪.‬‬

‫‪ .١٢٥‬ﺗﻬﺬﻳﺐ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ .١٢٦‬ﺍﻟﻤﻨﻬﺎﺝ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ –‬
‫ﺍﻟﻤﺼـﺎﺩﺭ‬ ‫‪١٩٦‬‬

‫ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٣٩٢‬ﻫـ‪.‬‬

‫• ﺍﻟﻬﻴﺘﻤﻲ )ﺕ‪٩٧٤/‬ﻫـ(‪) :‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ(‪.‬‬

‫‪ .١٢٧‬ﺍﻟﻔﺘﺎﻭ￯ ﺍﻟﺤﺪﻳﺜﻴﺔ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ .١٢٨‬ﺍﻟﻤﻨﻬﺎﺝ ﺍﻟﻘﻮﻳﻢ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ‬
‫‪١٤٢٠‬ﻫـ‪٢٠٠٠/‬ﻡ‪.‬‬

‫• ﺍﻟﻬﻴﺜﻤﻲ )ﺕ‪٨٠٧/‬ﻫـ(‪) :‬ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ(‪.‬‬

‫‪ .١٢٩‬ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺈﺫﻥ ﺧﺎﺹ ﻣﻦ ﻭﺭﺛﺔ‬
‫ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺪﺳﻲ ﻣﺆﺳﺲ ﻣﻜﺘﺒﺔ ﺍﻟﻘﺪﺳﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﻋﺎﻡ ‪١٤١٤‬ﻫـ‪١٩٩٤/‬ﻡ‪.‬‬
 ‫ﺍﻟﻤﺮﺍﺟﻊ‬

‫• ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ )ﺕ‪١٤٢١/‬ﻫـ(‪:‬‬

‫‪ .١‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴـﺔ ﻻﺑـﻦ ﺗﻴﻤﻴـﺔ‪ ،‬ﺗـﺤـﻘﻴـﻖ‪ :‬ﺳــﻌـﺪ ﻓﻮﺍﺯ ﺍﻟﺼﻤﻴـﻞ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ‬
‫ﺍﻟﺠﻮﺯﻱ – ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ‪.‬‬

‫‪ .٢‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﺭﺳﺎﺋﻞ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ ﺍﻟﻌﺜﻴﻤﻴﻦ‪ ،‬ﺟﻤﻊ ﻭﺗﺮﺗﻴﺐ‪:‬‬
‫ﻓﻬﺪ ﺍﻟﺴﻠﻴﻤﺎﻥ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻮﻃﻦ – ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﺧﻴﺮﺓ ﻋﺎﻡ ‪١٤١٣‬ﻫـ‪.‬‬

‫• ﺍﺑﻦ ﺑﺎﺯ )ﺕ‪١٤٢٠/‬ﻫـ(‪:‬‬

‫‪ .٣‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭ￯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ ،‬ﹶﺟﻤﻊ ﻭﺇﺷﺮﺍﻑ‪ :‬ﻣﺤﻤﺪ ﺍﻟﺸﻮﻳﻌﺮ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻘﺎﺳﻢ – ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤٢٠‬ﻫـ‪.‬‬

‫• ﺃﺑﻮ ﺍﻟﻤﺤﺎﺳﻦ ﺍﻟﻘﺎﻭﻗﺠﻲ )ﺕ‪١٣٠٥/‬ﻫـ(‪) :‬ﻣﺤﻤﺪ ﺑﻦ ﺧﻠﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ(‪.‬‬

‫‪ .٤‬ﺍﻻﻋﺘﻤﺎﺩ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ – ﺑﻴﺮﻭﺕ‪.‬‬

‫• ﺃﺣﻤﺪ ﺑﻦ ﺯﻳﻨﻲ ﺩﺣﻼﻥ )ﺕ‪١٣٠٤/‬ﻫـ(‪:‬‬

‫‪ .٥‬ﺗﻘﺮﻳﺐ ﺍﻷﺻﻮﻝ ﻟﺘﺴﻬﻴﻞ ﺍﻟﻮﺻﻮﻝ ﻟﻤﻌﺮﻓﺔ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‬

‫‪١٩٧‬‬
‫ﺍﻟﻤﺮﺍﺟــﻊ‬ ‫‪١٩٨‬‬

‫– ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٩٩٩‬ﻡ‪.‬‬

‫• ﺃﺣﻤﺪ ﺍﺑﻦ ﺍﻟﺼﺪﻳﻖ ﺍﻟﻐﻤﺎﺭﻱ )ﺕ‪١٣٨٠/‬ﻫـ(‪:‬‬

‫‪ .٦‬ﺍﻟﻤﻐﻴﺮ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻤﻮﺿﻮﻋﺔ ﻓﻲ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺍﺋﺪ ﺍﻟﻌﺮﺑﻲ‪،‬‬
‫‪١٤٠٢‬ﻫـ‪١٩٨٢/‬ﻡ‪.‬‬

‫• ﺑﺎﺳﻢ ﻣﻜﺪﺍﺵ‪:‬‬

‫‪ .٧‬ﻣﻨﺎﻗﺐ ﺁﻝ ﺑﻴﺖ ﺍﻟﻨﺒﻲ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪٢٠١٢‬ﻡ‪.‬‬

‫‪ .٨‬ﺗﺄﺛﻴﺮ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻓﻲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﺍﻹﺳﻼﻣﻲ )ﻣﺨﻄﻮﻁ(‪.‬‬

‫• ﺣﻜﻤﺖ ﺑﻦ ﺑﺸﻴﺮ ﺑﻦ ﻳﺎﺳﻴﻦ )ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﻟﻰ(‪:‬‬

‫‪ .٩‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺴﺒﻮﺭ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺑﺎﻟﻤﺄﺛﻮﺭ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﺂﺛﺮ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‬
‫ﻭﺍﻟﻄﺒﺎﻋﺔ – ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ‪١٤٢٠‬ﻫـ‪١٩٩٩/‬ﻡ‪.‬‬

‫• ﺣﻤﻮﺩ ﺍﻟﺘﻮﻳﺠﺮﻱ )ﺕ‪١٤١٣/‬ﻫـ(‪:‬‬

‫‪ .١٠‬ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻠﻮﺍﺀ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‬
‫– ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٠٩‬ﻫـ‪١٩٨٩/‬ﻡ‪.‬‬

‫• ﺍﻟﺰﺭﻛﻠﻲ )ﺕ‪١٣٩٦/‬ﻫـ(‪) :‬ﺧﻴﺮ ﺍﻟﺪﻳﻦ ﺑﻦ ﻣﺤﻤﻮﺩ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ(‪.‬‬

‫‪ .١١‬ﺍﻷﻋﻼﻡ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﻴﻦ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮ‪ ،‬ﻋﺎﻡ ‪٢٠٠٢‬ﻡ‪.‬‬

‫ﺳﻼﻣﺔ ﺍﻟﻘﻀﺎﻋﻲ ﺍﻟﻌﺰﺍﻣﻲ )ﺕ‪١٣٧٦/‬ﻫـ(‪:‬‬

‫‪ .١٢‬ﻓﺮﻗﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺑﻴﻦ ﺻﻔﺎﺕ ﺍﻟﺨﺎﻟﻖ ﻭﺻﻔﺎﺕ ﺍﻷﻛﻮﺍﻥ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‬
‫‪١٩٩‬‬ ‫ﺍﻟﻤﺮﺍﺟــﻊ‬

‫– ﺑﻴﺮﻭﺕ‪.‬‬

‫ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﻮﺟﻴﻪ‪:‬‬

‫‪ .١٣‬ﺃﻋﻼﻡ ﺍﻟﻤﺆﻟﻔﻴﻦ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻹﻣﺎﻡ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ – ﺍﻷﺭﺩﻥ‪ ،‬ﻋﺎﻡ ‪٢٠٠٢‬ﻡ‪.‬‬

‫ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻟﺼﺪﻳﻖ ﺍﻟﻐﻤﺎﺭﻱ )ﺕ‪١٤١٣/‬ﻫـ(‪:‬‬

‫‪ .١٤‬ﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ﺑﻨﻘﺪ ﻛﺘﺎﺏ ﺍﻷﺭﺑﻌﻴﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﺍﻟﺴﻘﺎﻑ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﻨﻮﻭﻱ – ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤٢٨‬ﻫـ‪٢٠٠٧/‬ﻡ‪.‬‬

‫• ﺍﻟﻤﻨﺎﻭﻱ )ﺕ‪١٠٣١/‬ﻫـ(‪) :‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﺤﻤﺪ ﺍﻟﻤﺪﻋﻮ ﺑـ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺑﻦ ﺗﺎﺝ‬
‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﺑﻦ ﻋﻠﻲ(‪.‬‬

‫‪ .١٥‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﺒﺮ￯ – ﻣﺼﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٣٥٦‬ﻫـ‪.‬‬

‫• ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﻬﺎﻧﻮﻱ )ﺕ‪١١٥٨/‬ﻫـ(‪:‬‬

‫‪ .١٦‬ﻣﻮﺳﻮﻋﺔ ﻛﺸﺎﻑ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ ﻭﺍﻟﻌﻠﻮﻡ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﻠﻲ ﺩﺣﺮﻭﺝ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ‬
‫ﻟﺒﻨﺎﻥ ﻧﺎﺷﺮﻭﻥ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٩٩٦‬ﻡ‪.‬‬

‫ﻣﺤﻤﺪ ﺧﻠﻴﻞ ﻫﺮﺍﺱ )ﺕ‪١٣٩٥/‬ﻫـ(‪:‬‬

‫ﱠ‬ ‫•‬

‫‪ .١٧‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻬﺠﺮﺓ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ – ﹸ‬
‫ﺍﻟﺨ ﹶﺒﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻋﺎﻡ ‪١٤١٥‬ﻫـ‪.‬‬

‫• ﻣﺤﻤﺪ ﺻﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﺍﻟﻘﻨﻮﺟﻲ )ﺕ‪١٣٠٧/‬ﻫـ(‪:‬‬

‫‪ .١٨‬ﻗﻄﻒ ﺍﻟﺜﻤﺮ ﻓﻲ ﺑﻴﺎﻥ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻷﺛﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺎﺻﻢ ﺍﻟﻘﺮﻳﻮﺗﻲ‪ ،‬ﻃﺒﻌﺔ ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ‬
‫– ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٩٨٤‬ﻡ‪.‬‬
‫ﺍﻟﻤﺮﺍﺟــﻊ‬ ‫‪٢٠٠‬‬

‫• ﻣﺤﻤﺪ ﻋﺮﺑﻲ ﺍﻟﺘﺒﺎﻧﻲ )ﺕ‪١٣٩٠/‬ﻫـ(‪:‬‬

‫‪ .١٩‬ﺑﺮﺍﺀﺓ ﺍﻷﺷﻌﺮﻳﻴﻦ ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ )ﺍﻟﻜﺘﺎﺏ ﻣﻄﺒﻮﻉ ﺑﺎﺳﻢ ﺃﺑﻲ ﺣﺎﻣﺪ ﺑﻦ ﻣﺮﺯﻭﻕ(‪،‬‬
‫ﻃﺒﻌﺔ ﻣﻄﺒﻌﺔ ﺍﻟﻌﻠﻢ – ﺩﻣﺸﻖ‪ ،‬ﻋﺎﻡ ‪١٣٨٧‬ﻫـ‪١٩٦٧/‬ﻡ‪.‬‬

‫• ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ )ﺕ‪١٤٢٠/‬ﻫـ(‪:‬‬

‫‪ .٢٠‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻓﻲ ﺗﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٤٠٥‬ﻫـ‪١٩٨٥/‬ﻡ‪.‬‬

‫‪ .٢١‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺮﻳﺎﺽ‪٢٠٠٢ ،‬ﻡ‪.‬‬

‫‪ .٢٢‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﻤﻮﺿﻮﻋﺔ ﻭﺃﺛﺮﻫﺎ ﺍﻟﺴﻴﻰﺀ ﻓﻲ ﺍﻷﻣﺔ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‬
‫– ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٢‬ﻫـ‪١٩٩٢/‬ﻡ‪.‬‬

‫‪ .٢٣‬ﻇﻼﻝ ﺍﻟﺠﻨﺔ ﻓﻲ ﺗﺨﺮﻳﺞ ﺍﻟﺴﻨﺔ ﻻﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺑﻴﺮﻭﺕ‪،‬‬
‫ﻋﺎﻡ ‪١٤١٣‬ﻫـ‪١٩٩٣/‬ﻡ‪.‬‬

‫‪ .٢٤‬ﻣﺨﺘﺼﺮ ﺍﻟﻌﻠﻮ ﻟﻠﺬﻫﺒﻲ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ‬
‫‪١٤١٢‬ﻫـ‪١٩٩١/‬ﻡ‪.‬‬

‫• ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ )ﺕ‪١٢٠٥/‬ﻫـ(‪:‬‬

‫ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ .٢٥‬ﺇﺗﺤﺎﻑ ﹼ‬

‫‪ .٢٦‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣـﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﺆﻟﻔﻴﻦ‪ ،‬ﻃﺒﻌـﺔ ﺩﺍﺭ‬
‫ﺍﻟﻬﺪﺍﻳﺔ – ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫• ﻣﺮﻋﻲ ﺍﻟﻜﺮﻣﻲ )ﺕ‪١٠٣٣/‬ﻫـ(‪) :‬ﻣﺮﻋﻲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﺃﺣﻤﺪ(‪.‬‬

‫‪ .٢٧‬ﺃﻗﺎﻭﻳﻞ ﺍﻟﺜﻘﺎﺕ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺸﺘﺒﻬﺎﺕ‪،‬‬

‫‪٢٠١‬‬ ‫ﺍﻟﻤﺮﺍﺟــﻊ‬

‫ﺗﺤﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺑﻴﺮﻭﺕ‪ ،‬ﻋﺎﻡ ‪١٤٠٦‬ﻫـ‪.‬‬

‫• ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ )ﺕ‪١٠١٤/‬ﻫـ(‪:‬‬

‫‪ .٢٨‬ﻣﺮﻗﺎﺓ ﺍﻟﻤﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﻟﻤﺼﺎﺑﻴﺢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫‪١٤٢٢‬ﻫـ‪٢٠٠٢/‬ﻡ‪.‬‬

‫‪ .٢٩‬ﻣﻨﺢ ﺍﻟﺮﻭﺽ ﺍﻷﺯﻫﺮ ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﺒﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻭﻫﺒﻲ ﺳﻠﻴﻤﺎﻥ ﻏﺎﻭﺟﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﻟﺒﺸﺎﺋﺮ – ﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ ‪١٩٩٨ /‬ﻡ‪.‬‬
٢٠٢
 ‫‪‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻤﻮﺿﻮﻉ‬
‫ﹸﻣ ﹶﻘ ﱢﺪ ﹶﻣ ﹸﺔ ﹸ‬
‫ﺍﻟﻤ ﹶﺤ ﱢﻘﻖ ‪٣ ............................................................................................‬‬
‫‪٥‬‬ ‫ﺗﺮﺟﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺤﻨﺒﻠﻲ ‪....................................................‬‬

‫‪٥‬‬ ‫ﺷﻴﻮﺧﻪ ‪.................................................................................................‬‬

‫‪٦‬‬ ‫ﺗﻼﻣﻴﺬﻩ ‪................................................................................................‬‬

‫‪٦‬‬ ‫ﺛﻨﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻴﻪ ‪....................................................................................‬‬

‫‪٩‬‬ ‫ﻋﻘﻴﺪﺗﻪ ‪.................................................................................................‬‬

‫‪١٢‬‬ ‫ﻣﺼﻨﻔﺎﺗﻪ ‪...............................................................................................‬‬

‫ﻣـﺤﺎﺳـﻨـﻪ ‪١٣ ............................................................................................‬‬

‫‪١٤‬‬ ‫ﻣـﺤـﻨـﺘـﻪ ‪.............................................................................................‬‬

‫‪١٦‬‬ ‫ﻭﻓﺎﺗﻪ ‪...................................................................................................‬‬

‫‪١٧‬‬ ‫ﻫﺪﻑ ﺍﻟﻜﺘﺎﺏ ‪.............................................................................................‬‬

‫‪٢١‬‬ ‫ﻭﺻﻒ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻤﺨﻄﻮﻃﺔ ‪..........................................................................‬‬

‫‪٢٢‬‬ ‫ﻧﻤﺎﺫﺝ ﻣﻦ ﺍﻟﻤﺨﻄﻮﻃﺔ ‪..................................................................................‬‬

‫‪٢٥‬‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪/‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻦ ﺍﻟ ﹼﺘ ﹾﻨﺰﻳﻪ ﻭﺍﻟ ﹼﺘﺠﺴﻴﻢ ‪..................................‬‬

‫‪٢٩‬‬ ‫ﺳ ﹶﻼ ﹺﻣ ﱠﻴ ﹺﺔ ‪.....‬‬‫ﺍﻟﻔﺮ ﹺﻕ ﺍ ﹺ‬
‫ﻹﹾ‬ ‫ﺐ ﹶ‬ ‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ ﹶﻭ ﹶﻟ ﹶﻮﺍ ﹺﺯ ﹺﻣ ﹶﻬﺎ ﹶﻋ ﹺﻘﻴﺪﹶ ﹸﺓ ﹶﺃ ﹾﻏ ﹶﻠ ﹺ‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪ /‬ﹶﺗ ﹾﻨ ﹺﺰ ﹸﻳﻪ ﺍﷲﹺ ﹶﻋ ﹺﻦ ﹺ‬
‫‪٣٠‬‬ ‫ﺳ ﹶﻼ ﹺﻣ ﱠﻴ ﹺﺔ ‪........................‬‬
‫ﻹﹾ‬‫ﺍﻟﻔ ﹶﺮ ﹺﻕ ﺍ ﹺ‬ ‫ﹶﺃ ﱠﻭﻻ‪ :‬ﹶﻋ ﹺﻘﻴﺪﹶ ﹸﺓ ﺍﻟ ﱠﺘ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﻫﻲ ﹶﻋ ﹺﻘﻴﺪﹶ ﹸﺓ ﹸﺟ ﹾﻤ ﹸﻬﻮ ﹺﺭ ﹺ‬

‫‪٢٠٣‬‬
‫ﻓﻬﺮﺱ ﺍﻟﻤﺤﺘﻮﻳﺎﺕ‬ ‫‪٢٠٤‬‬

‫‪٣٦‬‬ ‫ﹴ‬
‫ﻃﺎﻟﺐ )ﺕ‪٤٠/‬ﻫـ( ‪...................................‬‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ‬
‫‪ -١‬ﺍﻹﻣﺎﻡ ﹼ‬
‫‪٣٨‬‬ ‫‪ -٢‬ﺍﻹﻣﺎﻡ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ )ﺕ‪.......................................... (٥٠/‬‬

‫‪٣٩‬‬ ‫‪ -٣‬ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ )ﺕ‪٩٥/‬ﻫـ( ‪.......‬‬

‫‪٤٠‬‬ ‫‪ -٤‬ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺼﺎﺩﻕ )ﺕ‪١٤٨/‬ﻫـ( ‪........................‬‬

‫‪٤١‬‬ ‫ﺍﻹﻣﺎﻡ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ )ﺕ‪١٨٣/‬ﻫـ( ‪.....................................‬‬ ‫‪-٥‬‬

‫‪٤١‬‬ ‫‪ -٦‬ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺠﻮﺍﺩ )ﺕ‪٢٢٠/‬ﻫـ(‪............................‬‬

‫‪٤١‬‬ ‫‪ -٧‬ﻭﻭﻟﺪﻩ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻬﺎﺩﻱ )ﺕ‪٢٥٤/‬ﻫـ( ‪...........................‬‬

‫‪٤٣‬‬ ‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ ﹶﻭ ﹶﻟ ﹶﻮﺍ ﹺﺯ ﹺﻣ ﹶﻬﺎ ‪.........‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﹶ‬

‫ﺍﻷ ﹺﺩ ﱠﻟ ﹸﺔ ﺍﻟ ﱠﻨ ﹾﻘ ﹺﻠ ﱠﻴ ﹸﺔ ﺍﻟ ﹶﻘ ﹾﻄ ﹺﻌ ﱠﻴ ﹸﺔ ﹶﻋ ﹶﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﹶﻋ ﹺﻦ ﹺ‬ ‫ﹰ‬
‫‪٤٣‬‬ ‫ﺍﻟﻘ ﹾﺮﺁﻧ ﹺ ﱠﻴ ﹸﺔ ‪....................................................................‬‬
‫ﺎﺕ ﹸ‬‫ﺃ ‪ -‬ﺍﻵ ﹶﻳ ﹸ‬
‫‪٥٢‬‬ ‫ﺍﻟﺠﺴﻤﻴﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ ‪....‬‬
‫ﹼ‬ ‫ﺏ ـ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﹼ ﺍﻟﺔ ﻋﻠﻰ ﺗﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﺍﻟﺠ ﹾﺴ ﹺﻤ ﱠﻴ ﹺﺔ‬ ‫ﺍﻟﻌ ﹾﻘ ﹺﻠ ﱠﻴ ﹸﺔ ﺍﻟﺪﱠ ﺍ ﱠﻟ ﹸﺔ ﹶﻋ ﹶﻠﻰ ﹶﺗ ﹾﻨ ﹺﺰ ﹺ‬
‫ﻳﻪ ﺍﷲﹺ ﺗﻌﺎﻟﻰ ﹶﻋ ﹺﻦ ﹺ‬ ‫ﹶﺛﺎﻟﹺ ﹰﺜﺎ‪ :‬ﹶ‬
‫ﺍﻷ ﹺﺩ ﱠﻟ ﹸﺔ ﹶ‬
‫ﺍﻟﺠ ﹶﻬ ﹺﺔ ﹶﻭ ﹶ‬
‫ﺍﻟﻤ ﹶﻜ ﹺ‬
‫ﺎﻥ ‪٥٧ .........................................‬‬ ‫ﺍﻟﺤ ﱢﻴ ﹺﺰ ﹶﻭ ﹺ‬ ‫ﹶﻭ ﹶﻟ ﹶﻮﺍ ﹺﺯ ﹺﻣ ﹶﻬﺎ ﹺﻣ ﹶﻦ ﹶ‬
‫ﻴﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻐﻼﺓ ﹺﻣﻦ ﺍﻟﺸﹼ ﻴﻌﺔ ‪٦٣ ...................‬‬ ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟ ﱠﺘ ﹾﺠ ﹺﺴ ﹸ‬
‫‪١٠١‬‬ ‫ﺍﻟﻌ ﹺﻈ ﹺ‬
‫ﻴﻢ ‪......................................‬‬ ‫ﺁﻥ ﹶ‬ ‫ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟﻤ ﹾﺤ ﹶﻜ ﹸﻢ ﹶﻭ ﹸ‬
‫ﺍﻟﻤﺘ ﹶﹶﺸﺎﺑﹺ ﹸﻪ ﹺﻓﻲ ﹸ‬
‫ﺍﻟﻘ ﹾﺮ ﹺ‬ ‫ﹸ‬ ‫ﺍﻟﻤﺒﺤﺚ‬
‫ﹺ‬
‫ﺍﻟﻤﺤﻜﻤﺎﺕ ﻭﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪،‬‬ ‫ﹺ‬
‫ﺍﻵﻳﺎﺕ‬ ‫ﹸ‬
‫ﻝ‪/‬ﺗﻌﺮﻳﻒ‬ ‫ﺍﻷﻭ‬
‫ﺍﻟﻤﻄﻠﺐ ﹼ‬
‫‪١٠٣‬‬ ‫ﻭﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ ‪..........................‬‬

‫‪١٠٤‬‬ ‫ﺍﻟﻤﺴﻠﻚ ﺍﻷﻭﻝ‪ :‬ﺗﻔﻮﻳﺾ ﻋﻠﻢ ﺍﻟ ﹼﻨﺼﻮﺹ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ‪...........‬‬

‫‪١٠٨‬‬ ‫ﺍﻟﻜﻴﻔﻴﺔ ﻭﺗﻔﻮﻳﺾ ﺣﻘﻴﻘﺘﻬﺎ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ‪.............‬‬

‫ﹼ‬ ‫ﺍﻟﻤﺴﻠﻚ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﺛﺒﺎﺕ‬
‫‪١١٠‬‬ ‫ﹶﺸﺎﺑ ﹺ ﹶﻬ ﹺﺔ ‪.......................................‬‬
‫ﺍﻟﻤﺘ ﹶ‬
‫ﻮﺹ ﹸ‬ ‫ﺍﻟﻤﺴﻠﻚ ﺍﻟﺜﹼﺎﻟﺚ‪ :‬ﹶﺗ ﹾﺄ ﹺﻭ ﹸ‬
‫ﻳﻞ ﺍﻟ ﱡﻨ ﹸﺼ ﹺ‬
‫‪١١٢‬‬ ‫ﺩﻟﻴﻞ ﻣﻦ ﺳﻠﻚ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ‪.............................................................‬‬

‫‪١١٢‬‬ ‫ﺃ‪ -‬ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪..................................................................‬‬

‫‪١١٨‬‬ ‫ﺍﻟﺴ ﱠﻨ ﹺﺔ ‪.................................................................‬‬

‫ﺏ‪ -‬ﺍﻟﺪﻟﻴﻞ ﹺﻣﻦ ﱡ‬
‫‪١٢٧‬‬ ‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ‪.................................‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪/‬ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﹼ‬
‫ﹶ‬
‫‪١٢٧‬‬ ‫‪................................................................‬‬ ‫ﺃ ﱠﻭ ﹰﻻ‪ :‬ﺍﻟ ﹼﺘﺄﻭﻳﻞ ﻋﻨﺪ ﹼ‬
‫ﺍﻟﺴﻠﻒ‬
‫‪١٢٧‬‬ ‫‪...................................‬‬ ‫ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫• ﺗﺄﻭﻳﻞ ﹼ‬
‫‪٢٠٥‬‬ ‫ﻓﻬﺮﺱ ﺍﻟﻤﺤﺘﻮﻳﺎﺕ‬

‫‪١٢٩‬‬ ‫ﺗﺄﻭﻳﻞ ﺍﻟ ﹼﺘﺎﺑﻌﻲ ﻣﺠﺎﻫﺪ ﺑﻦ ﺟﺒﺮ ﺗﻠﻤﻴﺬ ﺍﺑﻦ ﻋﺒﺎﺱ ‪...........................‬‬ ‫•‬
‫‪١٣٠‬‬ ‫ﺍﻟﺜﻮﺭﻱ ‪....................................................‬‬ ‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺳﻔﻴﺎﻥ‬
‫‪١٣٠‬‬ ‫ﺍﷲ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ‪..............................................‬‬ ‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﻋﺒﺪ‬
‫‪١٣١‬‬ ‫ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ‪......................................................‬‬ ‫• ﺗﺄﻭﻳﻞ‬
‫‪١٣٣‬‬ ‫‪.....................................‬‬ ‫• ﺗﺄﻭﻳﻞ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﻀﺮ ﺑﻦ ﹸﺷ ﹶﻤ ﹾﻴﻞ‬
‫‪١٣٣‬‬ ‫ﺍﻹﻣﺎﻡ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺮﺍﺯﻱ ‪.......................................‬‬ ‫• ﺗﺄﻭﻳﻞ‬
‫‪١٣٣‬‬ ‫‪....................................................‬‬ ‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫‪١٣٥‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ‪.............................................................‬‬ ‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ‬
‫‪١٣٦‬‬ ‫ﺍﻟﺘﺮﻣﺬﻱ ‪.................................................‬‬ ‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ‬
‫ﺍﻟﻤ ﹶﻔ ﱢﺴ ﹺﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ‪١٣٨ ...................................‬‬ ‫• ﺗﺄﻭﻳﻞ ﺍﻟﺤﺎﻓﻆ ﹸ‬
‫• ﺗﺄﻭﻳﻞ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﻟ ﹸﺒ ﹾﺴﺘﹺﻲ ‪١٣٨ ...............................................‬‬
‫‪١٣٩‬‬ ‫ﺍﻟﺪﻳﻨﻮﺭﻱ ‪...............................................‬‬ ‫• ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‬
‫‪١٤٠‬‬ ‫ﺍﻟﻤﺘﺸﺎﺑﻬـﺎﺕ ‪...........................................‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺗﺄﻭﻳﻞ ﺍﻟﺨﻠﻒ ﻟﻶﻳﺎﺕ ﹸ‬
‫‪١٧٩‬‬ ‫ﺍﻟﻤﺼﺎﺩﺭ ‪....................................................................................................‬‬

‫‪١٩٧‬‬ ‫ﺍﻟﻤﺮﺍﺟﻊ ‪....................................................................................................‬‬

‫‪٢٠٣‬‬ ‫ﺍﻟﻔﻬﺮﺱ ‪.....................................................................................................‬‬