ﺃﻥ ﻳﺘﺤﻴﺰ ﺑﻨﻔﺴﻪ) (١ﻏﲑ ﺗﺎﺑﻊ ﲢﻴﺰﻩ ﻟﺘﺤﻴﺰ ﺷﻲﺀ ﺁﺧﺮ ،ﲞﻼﻑ ﺍﻟﻌﺮﺽ ﻓﺈ ﹼﻥ#
ﲢﻴﺰﻩ ﺗﺎﺑﻊ ﻟﺘﺤﻴﺰ ﺍﳉﻮﻫﺮ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺿﻮﻋﻪ ،ﺃﻱ :ﳏﹼﻠﻪ ﺍﻟﺬﻱ ﻳﻘ ﻮﻣﻪ.
ﻭﻣﻌﲎ ﻭﺟﻮﺩ ﺍﻟﻌﺮﺽ ﰲ ﺍﳌﻮﺿﻮﻉ ﻫﻮ ﺃﻥﹼ ﻭﺟﻮﺩﻩ ﰲ ﻧﻔﺴﻪ ﻫﻮ ﻭﺟﻮﺩﻩ) (٢ﰲ
ﺍﳌﻮﺿﻮﻉ ،ﻭﳍﺬﺍ ﳝﺘﻨﻊ ﺍﻻﻧﺘﻘﺎﻝ ﻋﻨﻪ ﲞﻼﻑ ﻭﺟﻮﺩ ﺍﳉﺴﻢ ﰲ ﺍﳊﻴﺰ) ،(٣ﻓﺈﻥﹼ
ﻭﺟﻮﺩﻩ ﰲ ﻧﻔﺴﻪ ﺃﻣﺮ ﻭﻭﺟﻮﺩﻩ ﰲ ﺍﳊﻴﺰ ﺃﻣﺮ ﺁﺧﺮ ،ﻭﳍﺬﺍ ﻳﻨﺘﻘﻞ ﻋﻨﻪ ،ﻭﻋﻨﺪ
ﺍﻟﻔﻼﺳﻔﺔ) (٤ﻣﻌﲎ ﻗﻴﺎﻡ ﺍﻟﺸﻲﺀ ﺑﺬﺍﺗﻪ ﺍﺳﺘﻐﻨﺎﺀﻩ) (٥ﻋﻦ ﳏ ﹼﻞ ﻳﻘﻮﻣﻪ ،ﻭﻣﻌﲎ ﻗﻴﺎﻣﻪ
ﺑﺸﻲﺀ ﺁﺧﺮ ﺍﺧﺘﺼﺎﺻﻪ ﺑﻪ ،ﲝﻴﺚ ﻳﺼﲑ ﺍﻷﻭﻝ ﻧﻌﺘﺎﹰ ﻭﺍﻟﺜﺎﱐ ﻣﻨﻌﻮﺗﹰﺎ ﺳﻮﺍﺀ ﻛﺎﻥ
ﻣﺘﺤﻴﺰﹰﺍ ﻛﻤﺎ ﰲ ﺳﻮﺍﺩ ﺍﳉﺴﻢ ،ﺃﻭ ﻻ ﻛﻤﺎ ﰲ ﺻﻔﺎﺕ ﺍﻟﺒﺎﺭﻱ ﻋ ﺰ ﺍﲰﻪ
ﻭﺍﺮﺩﺍﺕ)) .(٦ﻭﻫﻮ( ﺃﻱ :ﻣﺎ ﻟﻪ ﻗﻴﺎﻡ ﺑﺬﺍﺗﻪ ﻣﻦ ﺍﻟﻌﺎﱂ )ﺇﻣﺎ ﻣﺮﻛﹼﺐ( ﻣﻦ
ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﳌﺮ ﹼﻛﺐ ﻣﻦ ﻋﲔ ﻭﻋﺮﺽ ﻗﺎﺋﻢ ﺑﻪ ﻛﺎﻟﺴﺮﻳﺮ¼ ﺍﻧﺘﻬﻰ .ﻭﺍﺟﻴﺐ ﻋﻨـﻪ :ﺑـﺄﻥﹼ ﺍﻟﻮﺣـﺪﺓ ﻣﻌﺘـﱪﺓ ﰲ
ﺍﳌﻘﺴﻢ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﳌﺮ ﹼﻛﺐ ﻋﻴﻨﹰﺎ ﻭﻻ ﻋﺮﺿﺎﹰ١٢ .
) (١ﻗﻮﻟﻪ] :ﺑﻨﻔﺴﻪ[ ﺃﻱ :ﻻ ﻳﻜﻮﻥ ﻭﺍﺳﻄﺔ ﰲ ﻋﺮﻭﺽ ﺍﻟﺘﺤﻴﺰ ﻟﻪ ﻭﺍﺳﻄﺔ ﰲ ﺍﻟﻌﺮﻭﺽ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﻮ ﻭﺟﻮﺩﻩ[ ﲝﻴﺚ ﻻ ﻳﺘﻤﺎﻳﺰﺍﻥ ﰲ ﺍﻹﺷﺎﺭﺓ ﺍﳊﺴﻴﺔ ،ﻭﻗﺪ ﻳﺘﻮﻫﻢ ﻣـﻦ ﻫـﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓ ﺃ ﹼﻥ ﻭﺟـﻮﺩ ﺍﻟـﺴﻮﺍﺩ
ﰲ ﻧﻔﺴﻪ ﻣﺜ ﹰﻼ ،ﻫﻮ ﻭﺟﻮﺩﻩ ﰲ ﺍﳉﺴﻢ ﻭﻗﻴﺎﻣﻪ ﺑـﻪ ،ﻭﻟـﻴﺲ ﺑـﺸﻲﺀ؛ ﺇﺫ ﻳـﺼ ﺢ ﺃﻥ ﻳﻘـﺎﻝ½ :ﻭﺟـﺪ ﰲ ﻧﻔـﺴﻪ ﻓﻘـﺎﻡ
ﺑﺎﳉﺴﻢ¼ ،ﻭﻻ ﳜﻔﻰ ﺃ ﹼﻥ ﺇﻣﻜﺎﻥ ﺛﺒﻮﺕ ﺷﻲﺀ ﰲ ﻧﻔﺴﻪ ﻏﲑ ﺇﻣﻜﺎﻥ ﺛﺒﻮﺗﻪ ﻟﻐﲑﻩ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٣ﻗﻮﻟﻪ] :ﰲ ﺍﳊﻴﺰ[ ﺃﻱ :ﰲ ﺍﳌﻜﺎﻥ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻭﻣﻌﲎ ﻗﻴﺎﻣﻪ ﺑﺬﺍﺗﻪ ﻋﻨﺪ ﺍﳌﺘﻜﹼﻠﻤﲔ¼" ١٢ .ﻥ".
) (٥ﻗﻮﻟﻪ] :ﺍﺳﺘﻐﻨﺎﺀﻩ[ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺸﺘﻤﻞ ﺍﻟﻮﺍﺟﺐ ﻭﺍ ﺮﺩﺍﺕ ﻭﺍﻷﺟﺴﺎﻡ ﲞﻼﻑ ﺗﻌﺮﻳﻒ ﺍﳌﺘﻜﹼﻠﻤﲔ ،ﻓﺈﻧﻪ
ﳜﺘ ﺺ ﺑﺎﻷﺟﺴﺎﻡ ﻭﺍﳉﻮﺍﻫﺮ ﺍﻟﻔﺮﺩﺓ ،ﻭﻫﻢ ﻟﻴﺴﻮﺍ ﺑﺼﺪﺩ ﺗﻌﺮﻳﻒ ﻣﻄﻠﻖ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺬﺍﺕ ،ﺣﱴ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ،ﺑﻞ
ﺇﳕﺎ ﻋ ﺮﻓﻮﺍ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺬﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻤﻜﻦ ﻓﻘﻂ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍـ ﺮﺩﺍﺕ[ ﻫـﻲ ﺟـﻮﺍﻫﺮ ﳎـ ﺮﺩﺓ ﻋـﻦ ﺍﳌـﺎ ﺩﺓ ،ﻏـﲑ ﻗﺎﺑﻠـﺔ ﻟﻺﺷـﺎﺭﺓ ﺍﳊـ ﺴﻴﺔ ﻛﺎﳌﻼﺋﻜـﺔ١٢ .
!١٠٠ "ﻧﱪﺍﺱ"".
ﺟﺰﺋﲔ ﻓﺼﺎﻋﺪﺍﹰ) ،ﻭﻫﻮ ﺍﳉﺴﻢ() ،(١ﻭﻋﻨﺪ ﺍﻟﺒﻌﺾ ﻻ ﺑ ﺪ ﻟﻪ ﻣﻦ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ#
ﻟﻴﺘﺤﹼﻘﻖ ﺍﻷﺑﻌﺎﺩ) (٢ﺍﻟﺜﻼﺛﺔ ﺃﻋﲏ :ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﻌﻤﻖ ،ﻭﻋﻨﺪ ﺍﻟﺒﻌﺾ) (٣ﻣﻦ
ﲦﺎﻧﻴﺔ ﺃﺟﺰﺍﺀ) (٤ﻟﻴﺘﺤﹼﻘﻖ ﺗﻘﺎﻃﻊ ﺍﻷﺑﻌﺎﺩ) (٥ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﺯﻭﺍﻳﺎ ﻗﺎﺋﻤﺔ .ﻭﻟﻴﺲ ﻫﺬﺍ)(٦
ﻧـﺰﺍﻋﺎﹰ ﻟﻔﻈﻴﹰﺎ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﺍﻻﺻﻄﻼﺡ) (٧ﺣﱴ ﻳﺪﻓﻊ ﺑﺄﻥﹼ ﻟﻜﻞﹼ ﺃﺣﺪ ﺃﻥ ﻳﺼﻄﻠﺢ
) (١ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳉﺴﻢ[ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻷﺷﺎﻋﺮﺓ؛ ﺇﺫ ﻻ ﻭﺍﺳﻄﺔ ﻋﻨﺪﻫﻢ ﺑﲔ ﺍﳉﺰﺀ ﻭﺍﳉﺴﻢ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﻴﺘﺤﹼﻘﻖ ﺍﻷﺑﻌﺎﺩ[ ﺑﺄﻥ ﻳﺘﺄﹼﻟﻒ ﺇﺛﻨﺎﻥ ﻭﻳﻘﻊ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ ﻣﻠﺘﻘﺎﳘﺎ ،ﻓﻴﺤﺼﻞ ﻣﺜﻠﹼﺚ ﺟﻮﻫﺮﻱ ﻣﻦ ﺛﻼﺛـﺔ
ﺧﻄﻮﻁ ﺟﻮﻫﺮﻳﺔ ،ﻫﻜﺬﺍ ، ...ﻓﺎﻹﻣﺘـﺪﺍﺩ ﺍﳌﻔـﺮﻭﺽ ﺃ ﻭﻻﹰ ﻃـﻮﻝ ،ﻭﺛﺎﻧﻴـﺎﹰ ﻋـﺮﺽ ،ﻭﺛﺎﻟﺜـﺎﹰ ﻋﻤـﻖ ،ﻛـﺬﺍ
ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺍﻟﺒﻌﺾ[ ﻫﻮ ﺃﺑﻮ ﻋﻠ ﻲ ﺍﳉﺒﺎﺋ ﻲ١٢ .
) (٤ﻗﻮﻟﻪ] :ﲦﺎﻧﻴﺔ ﺃﺟﺰﺍﺀ[ ﺑﺄﻥ ﻳﻮﺿﻊ ﺟﺰﺋﺎﻥ ،ﻓﻴﺤﺼﻞ ﺍﻟﻄﻮﻝ ،ﻭﺟﺰﺋﺎﻥ ﻋﻠﻰ ﺟﻨﺒﻪ ،ﻭﺃﺭﺑﻌـﺔ ﻓﻮﻗﻬـﺎ ﻓﻴﺤـﺼﻞ
ﺍﻟﻌﻤﻖ" ١٢ .ﺭﻣﻀﺎﻥ".
) (٥ﻗﻮﻟﻪ] :ﺗﻘﺎﻃﻊ ﺍﻷﺑﻌﺎﺩ[ ﺑﺄﻥ ﻳﻮﺿﻊ ﺟﺰﺀ ﲜﻨﺐ ﺟﺰﺀ ،ﰒﹼ ﻳﻮﺿﻊ ﺟﺰﺀ ﻋﻠﻰ ﻣﻠﺘﻘﺎﳘﺎ ﻣـﻦ ﺟﺎﻧـﺐ ،ﻭﺟـﺰﺀ
ﻋﻠﻰ ﻣﻠﺘﻘﺎﳘﺎ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﳌﻘﺎﺑﻞ ﻟﻪ ،ﻓﻴﺤﺼﻞ ﺳﻄﺢ ﺫﻭ ﺑﻌﺪﻳﻦ ﻣﺘﻘﺎﻃﻌﲔ ﻋﻠﻰ ﻗﻮﺍﺋﻢ ،ﰒﹼ ﻳﻮﺿﻊ ﺃﺭﺑﻌـﺔ
ﺃﺟﺰﺍﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ،ﻓﻴﺤﺼﻞ ﺑﻌﺪ ﻣﻘﺎﻃﻊ ﻟﻜ ﹼﻞ ﻣﻦ ﺍﻟﺒﻌﺪﻳﻦ ﻋﻠﻰ ﻗﻮﺍﺋﻢ" ،ﻥ" ،ﺻﻮﺭﺗﻪ ﻫﻜﺬﺍ:
١٢ ... ...
) (٦ﻗﻮﻟﻪ] :ﻟﻴﺲ ﻫـﺬﺍ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﻨــﺰﺍﻉ ﺍﻟـﺬﻱ ﻭﻗـﻊ ﰲ ﺗﺮﻛﻴـﺐ ﺍﳉـﺴﻢ ﻟـﻴﺲ ﻧﺰﺍﻋـﹰﺎ ﻟﻔﻈﻴـﺎﹰ ﺭﺍﺟﻌـﺎﹰ ﺇﱃ
ﺍﻻﺻﻄﻼﺡ ،ﺑﺄﻥ ﻳﺼﻄﻠﺢ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺃﻥﹼ ﺣﻘﻴﻘﺔ ﺍﳉﺴﻢ ﺟﺰﺋﺎﻥ ،ﻭﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺃﺎ ﺛﻼﺛﺔ ،ﻭﺑﻌﻀﻬﻢ ﻋﻠﻰ
ﺃﺎ ﲦﺎﻧﻴﺔ١٢ .
) (٧ﻗﻮﻟﻪ] :ﺍﻻﺻﻄﻼﺡ[ ﺃﻱ :ﻟﻴﺲ ﻧﺰﺍﻋﹰﺎ ﻟﻔﻈﻴﺎﹰ ﲟﻌﲎ ﻛﻮﻧـﻪ ﺭﺍﺟﻌـﺎﹰ ﺇﱃ ﺍﻻﺻـﻄﻼﺡ ،ﻭﺇﻥ ﻛـﺎﻥ ﻧﺰﺍﻋـﺎﹰ ﻟﻔﻈﻴـﹰﺎ
ﲟﻌﲎ :ﺃﻧﻪ ﻧﺰﺍﻉ ﰲ ﻣﻌﲎ ﻟﻔﻆ ½ﺍﳉﺴﻢ¼ ﺑﺄﻧﻪ ﻫﻞ ﻳﺘﺤﹼﻘﻖ ﲟﻄﻠﻖ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻭ ﺑﺎﻟﺘﺮﻛﻴﺐ ﻣـﻦ ﺛﻼﺛـﺔ ﺃﻭ ﻣـﻦ
ﲦﺎﻧﻴﺔ" ،ﺡ" ،ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺍﻟﺸﺎﺭﺡ ﺑﻘﻮﻟﻪ ﺍﻵﰐ½ :ﺑﻞ ﻫﻮ ﻧﺰﺍﻉ ﰲ ﺃﻥﹼ ﺍﳌﻌﲎ ...ﺇﱁ¼١٢ .
! "١٠١
ﻋﻠﻰ ﻣﺎ ﺷﺎﺀ ،ﺑﻞ ﻫﻮ ﻧـﺰﺍﻉ ﰲ ﺃﻥﹼ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻔﻆ ﺍﳉﺴﻢ ﺑﺈﺯﺍﺋﻪ ﻫﻞ#
ﻳﻜﻔﻲ ﻓﻴﻪ ﺍﻟﺘﺮﻛﻴﺐ ﻣﻦ ﺟﺰﺋﲔ ﺃﻡ ﻻ؟ ﺍﺣﺘ ﺞ ﺍﻷﻭﻟﻮﻥ) (١ﺑﺄﻧﻪ ﻳﻘﺎﻝ) (٢ﻷﺣﺪ
ﺍﳉﺴﻤﲔ ﺇﺫﺍ ﺯﻳﺪ ﻋﻠﻴﻪ ﺟﺰﺀ ﻭﺍﺣﺪ½ :ﺇﻧﻪ ﺃﺟﺴﻢ ﻣﻦ ﺍﻵﺧﺮ¼ ،ﻓﻠﻮﻻ ﺃ ﹼﻥ ﳎﺮﺩ
ﺍﻟﺘﺮﻛﻴﺐ ﻛﺎﻑ ﰲ ﺍﳉﺴﻤﻴﺔ ِﻟ ﻤﺎ ﺻﺎﺭ ﲟﺠﺮﺩ ﺯﻳﺎﺩﺓ ﺍﳉﺰﺀ ﺃﺯﻳﺪ ﰲ ﺍﳉﺴﻤﻴﺔ،
ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﻷﻧﻪ ½ﺃﻓﻌﻞ¼ ﻣﻦ ﺍﳉﺴﺎﻣﺔ) (٣ﲟﻌﲎ ﺍﻟﻀﺨﺎﻣﺔ ﻭﻋﻈﻢ ﺍﳌﻘﺪﺍﺭ ،ﻳﻘﺎﻝ:
½ﺟﺴﻢ ﺍﻟﺸﻲﺀ¼ ﺃﻱ :ﻋﻈﻢ ﻓﻬﻮ ﺟﺴﻴﻢ ،ﻭﺟﺴﺎﻡ ﺑﺎﻟﻀﻢ ،ﻭﺍﻟﻜﻼﻡ ﰲ ﺍﳉﺴﻢ
ﺍﻟﺬﻱ ﻫﻮ ﺍﺳﻢ ﻻ ﺻﻔﺔ) .ﺃﻭ ﻏﲑ ﻣﺮﻛﹼﺐ ﻛﺎﳉﻮﻫﺮ( ﻳﻌﲏ :ﺍﻟﻌﲔ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ
ﺍﻻﻧﻘﺴﺎﻡ ﻻ ﻓﻌ ﹰﻼ) (٤ﻭﻻ ﻭﳘﹰﺎ) (٥ﻭﻻ ﻓﺮﺿﹰﺎ)) ،(٦ﻭﻫﻮ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺰﻯ(
ﻭﱂ ﻳﻘﻞ½ :ﻭﻫﻮ ﺍﳉﻮﻫﺮ¼ ،ﺍﺣﺘﺮﺍﺯﹰﺍ ﻋﻦ ﻭﺭﻭﺩ ﺍﳌﻨﻊ) ،(٧ﻓﺈﻥﹼ ﻣﺎ ﻻ ﻳﺘﺮ ﹼﻛﺐ ﻻ
) (١ﻗﻮﻟﻪ] :ﺍﻷﻭﻟﻮﻥ[ ﺃﻱ :ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺘﺮﻛﻴﺐ ﺍﳉﺴﻢ ﻣﻦ ﺟﺰﺋﲔ ﻓﺼﺎﻋﺪﹰﺍ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﺄﻧﻪ ﻳﻘﺎﻝ[ ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺍﳉﺴﻤﲔ ﺍﳌﺘﺴﺎﻭﻳﲔ ﺇﺫﺍ ﺯﻳﺪ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺟﺰﺀ ﻳﻘﺎﻝ ﻟﻠﺠﺴﻢ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻴﻪ
ﺍﳉﺰﺀ½ :ﺇﻧﻪ ﺃﺯﻳﺪ ﰲ ﺍﳉﺴﻤﻴﺔ ﻣﻦ ﺍﻵﺧﺮ¼ ،ﻓﺜﺒﺖ ﺃﻥﹼ ﳎﺮﺩ ﺍﻟﺘﺮﻛﻴﺐ ﻛﺎ ٍﻑ ﰲ ﲢﻘﹼﻖ ﺍﳉﺴﻤﻴﺔ ،ﻭﺇ ﹼﻻ ﹶﻟﻤﺎ
ﺻ ﺢ ﺃﻥ ﻳﻘﺎﻝ½ :ﺃﻧﻪ ﺃﺟﺴﻢ ﻣﻦ ﺍﻵﺧﺮ¼ ،ﻭﻻ ﺷ ﻚ ﰲ ﺃ ﹼﻥ ﺃﺩﱏ ﺍﻟﺘﺮﻛﻴﺐ ﺣﺎﺻﻞ ﻣﻦ ﺟﺰﺋﲔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻷﻧﻪ ½ﺃﻓﻌﻞ¼ ﻣﻦ ﺍﳉﺴﺎﻣﺔ[ ﺃﻱ :ﻟﻴﺲ ﻣﻌﲎ ﻗـﻮﳍﻢ½ :ﻫـﺬﺍ ﺃﺟـﺴﻢ ﻣـﻦ ﺍﻵﺧـﺮ¼ ﺃﻧـﻪ ﺃﺯﻳـﺪ ﻣﻨـﻪ ﰲ
ﺍﳉﺴﻤﻴﺔ ،ﺑﻞ ﺍﳌﻌﲎ :ﺃﻧﻪ ﺃﺯﻳﺪ ﰲ ﺍﳉﺴﺎﻣﺔ ،ﲟﻌﲎ ﺍﻟﻀﺨﺎﻣﺔ ﻭﺍﻟﻌﻈﻤﺔ ،ﻭﻫﻮ ﺻﻔﺔ ﻟﻴﺲ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ،ﺇﳕـﺎ
ﺍﻟﻜﻼﻡ ﰲ ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﺳﻢ ﻟﻠﺠﻮﻫﺮ ﺍﳌﺮﻛﹼﺐ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻓﻌﻼﹰ[ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻹﻧﻔﻜﺎﻙ ﰲ ﺍﳋﺎﺭﺝ ،ﻭﻻ ﳜﻔﻰ ﺃﻧﻪ ﻻ ﳛﺼﻞ ﺇﻻﹼ ﺑﺎﻟﻘﻄﻊ ﺃﻭ ﺍﻟﻜﺴﺮ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻻ ﻭﳘﺎﹰ[ ﺑﺄﻥ ﳛﻜﻢ ﺍﻟﻘ ﻮﺓ ﺍﻟﻮﳘﻴﺔ ﺑﺎﻧﻘﺴﺎﻣﻪ ﺇﱃ ﻫﺬﺍ ﺍﳉﺰﺀ ﻭﺫﻟﻚ ﺍﳉﺰﺀ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻻ ﻓﺮﺿﹰﺎ[ ﺑﺄﻥ ﻳﺒﻠﻎ ﻣﻦ ﺍﻟﺼﻐﺮ ﺣ ﺪﺍﹰ ﻳﻜِ ﹼﻞ ﺩﻭﻧﻪ ﺍﳊ ﺲ ،ﻭﻻ ﻳﻜﺎﺩ ﺍﻟﻮﻫﻢ ﳝﻴﺰ ﺑﲔ ﺃﺟﺰﺍﺋﻪ ،ﻓـﻴﺤﻜﻢ
ﺍﻟﻌﻘﻞ ﺑﺄ ﹼﻥ ﻟﻪ ﻧﺼﻔﹰﺎ ﻭﻟﻨﺼﻔﻪ ﻧﺼﻔﺎﹰ ﻭﻫﻜﺬﺍ" ١٢ .ﺍﳍﺪﻳﺔ ﺍﻟﺴﻌﻴﺪﻳﺔ".
) (٧ﻗﻮﻟﻪ] :ﻋﻦ ﻭﺭﻭﺩ ﺍﳌﻨﻊ[ ﻭﺇﻥ ﺃﻣﻜﻦ ﺩﻓﻊ ﻣﻨﻊ ﺣﺼﺮ ﺍﻟﻌﲔ ﰲ ﺍﳉﺴﻢ ﻭﺍﳉﻮﻫﺮ ﺑﺎﺮﺩﺍﺕ ﻭﳓﻮﻫﺎ ﺑﺄﻥﹼ
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! "١٠٢
ﻳﻨﺤﺼﺮ ﻋﻘ ﹰﻼ ﰲ ﺍﳉﻮﻫﺮ ﲟﻌﲎ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺰﻯ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺇﺑﻄﺎﻝ#
ﺍﳍﻴﻮﱃ ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻨﻔﻮﺱ ﺍﺮﺩﺓ ﻟﻴﺘ ﻢ ﺫﻟﻚ .ﻭﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﻻ
ﻭﺟﻮﺩ ﻟﻠﺠﻮﻫﺮ ﺍﻟﻔﺮﺩ ،ﺃﻋﲏ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠ ﺰﻯ ،ﻭﺗﺮﻛﹼﺐ ﺍﳉﺴﻢ ﺇﳕﺎ ﻫﻮ
ﻣﻦ ﺍﳍﻴﻮﱃ ﻭﺍﻟﺼﻮﺭﺓ ،ﻭﺃﻗﻮﻯ ﺃﺩﻟﹼﺔ ﺇﺛﺒﺎﺕ ﺍﳉﺰﺀ ﺃﻧﻪ ﻟﻮ ﻭﺿﻌﺖ ﻛﺮﺓ ﺣﻘﻴﻘﻴﺔ)(١
ﻋﻠﻰ ﺳﻄﺢ ﺣﻘﻴﻘ ﻲ) (٢ﱂ ﲤﺎﺳﻪ ﺇﻻ ﲜﺰﺀ ﻏﲑ ﻣﻨﻘﺴﻢ ،ﺇﺫ ﻟﻮ ﻣﺎﺳﺘﻪ ﲜﺰﺋﲔ
ﻟﻜﺎﻥ ﻓﻴﻬﺎ ﺧ ﹼﻂ ﺑﺎﻟﻔﻌﻞ) ،(٣ﻓﻠﻢ ﺗﻜﻦ ﻛﺮﺓ ﺣﻘﻴﻘﻴﺔ ،ﻭﺃﺷﻬﺮﻫﺎ ﻋﻨﺪ ﺍﳌﺸﺎﻳﺦ
ﻭﺟﻬﺎﻥ :ﺍﻷ ﻭﻝ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﻞﹼ ﻋﲔ ﻣﻨﻘﺴﻤﺎﹰ ﻻ ﺇﱃ ﺎﻳﺔ ﱂ ﻳﻜﻦ ﺍﳋﺮﺩﻟﺔ
ﺃﺻﻐﺮ ﻣﻦ ﺍﳉﺒﻞ؛ ﻷ ﹼﻥ ﻛ ﹼﻼ ﻣﻨﻬﻤﺎ ﻏﲑ ﻣﺘﻨﺎﻫﻲ ﺍﻷﺟﺰﺍﺀ ،ﻭﺍﻟﻌﻈﻢ) (٤ﻭﺍﻟﺼﻐﺮ ﺇﳕﺎ
ﻫﻮ ﺑﻜﺜﺮﺓ ﺍﻷﺟﺰﺍﺀ ﻭﻗﹼﻠﺘﻬﺎ ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﺘﺼ ﻮﺭ ﰲ ﺍﳌﺘﻨﺎﻫﻲ)................،(٥
ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﻘﺴﻴﻢ ﺣﺼﺮ ﺍﻟﻌﲔ ﺍﻟﺬﻱ ﺛﺒﺖ ﻭﺟﻮﺩﻩ ،ﻭﺍ ﺮﺩﺍﺕ ﻭﳓﻮﻫﺎ ﱂ ﻳﺜﺒـﺖ ﻋﻨـﺪﻧﺎ ﻓﻬـﻲ ﺧﺎﺭﺟـﺔ
ﻋﻦ ﺍﳌﻘﺴﻢ" ١٢ .ﺡ"
) (١ﻗﻮﻟﻪ] :ﻛﺮﺓ ﺣﻘﻴﻘﻴﺔ[ ½ﺍﻟﻜﺮﺓ¼ ﰲ ﺍﻟﻠﻐﺔ ﺍﳉﺴﻢ ﺍﳌـﺴﺘﺪﻳﺮ ﺍﻟـﺬﻱ ﻳـﻀﺮﺏ ﺑﺎﻟـﺼﻮﳉﺎﻥ ،ﻭﰲ ﺍﻻﺻـﻄﻼﺡ
ﺟﺴﻢ ﻣﺴﺘﺪﻳﺮ ﻳﻮﺟﺪ ﰲ ﺩﺍﺧﻠﻪ ﻧﻘﻄﺔ ﻳﺘﺴﺎﻭﻱ ﲨﻴـﻊ ﺍﳋﻄـﻮﻁ ﺍﳋﺎﺭﺟـﺔ ﻣـﻦ ﺗﻠـﻚ ﺍﻟﻨﻘﻄـﺔ ﺇﱃ ﺍﻟـﺴﻄﺢ
ﺍﶈﻴﻂ ﺑﺬﻟﻚ ﺍﳉﺴﻢ ،ﻭﺗﺴﻤﻰ ﺗﻠﻚ ﺍﻟﻨﻘﻄﺔ ﻣﺮﻛﺰﻫﺎ ،ﻭﻫﺬﻩ ﺍﳋﻄﻮﻁ ﺃﻧﺼﺎﻑ ﺍﻟﻘﻄﺮ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺳﻄﺢ ﺣﻘﻴﻘﻲ [ﺃﻱ :ﻣﺴﺘﻮﻱ ﲝﻴﺚ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﺭﺗﻔﺎﻉ ﻭﻻ ﺍﳔﻔﺎﺽ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺧﻂ ﺑﺎﻟﻔﻌﻞ[ ﺃﻱ :ﻣﺴﺘﻘﻴﻢ؛ ﻷ ﹼﻥ ﺍﻟﻼﺯﻡ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻣﻄﻠﻖ ﺍﳋﻂﹼ ﺑﺎﻟﻔﻌﻞ ﻳﻨﺎﰲ ﺍﻟﻜﺮﺓ ﺍﳊﻘﻴﻘﻴـﺔ.
" ١٢ﺥ"
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻌﻈﻢ ...ﺇﱁ[ ﺃﻱ :ﺗﻔﺎﻭﺕ ﺍﳌﻘﺪﺍﺭﻳﻦ ﰲ ﺍﻟﻌﻈﻢ ﻭﺍﻟﺼﻐﺮ ،ﻣﺜﻼﹰ ﻳﻘﺎﻝ½ :ﻫﺬﺍ ﺍﳌﻘـﺪﺍﺭ ﺃﻋﻈـﻢ ﻣـﻦ
ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ،ﻭﺫﻟﻚ ﺃﺻﻐﺮ ﻣﻨﻪ¼ ،ﺇﳕﺎ ﻫﻮ ﺑﺎﻋﺘﺒﺎﺭ ﻗﹼﻠﺔ ﺍﻷﺟﺰﺍﺀ ﻭﻛﺜﺮﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﰲ ﺍﳌﺘﻨﺎﻫﻲ[ ﺃﻱ :ﺍﻟﺘﻔﺎﻭﺕ ﺑﻜﺜﺮﺓ ﺍﻷﺟﺰﺍﺀ ﻭﻗﹼﻠﺘﻬﺎ ﻻ ﻳﻮﺟﺪ ﺇﻻﹼ ﰲ ﺍﳌﺘﻨﺎﻫﻲ ،ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛ ﹼﻞ ﻣﻦ
ﺍﳉﻤﻠﺘﲔ ﻏﲑ ﻣﺘﻨﺎٍﻩ ﻷﻣﻜﻦ ﺃﻥ ﻳﻔﺮﺽ ﺑﺈﺯﺍﺀ ﻛﻞﹼ ﺟﺰﺀ ﻣﻦ ﺇﺣﺪﻯ ﺍﳉﻤﻠـﺘﲔ ﺟـﺰﺀ ﻣـﻦ ﺍﻷﺧـﺮﻯ ،ﻭﺫﻟـﻚ
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! "١٠٣
ﻭﺍﻟﺜﺎﱐ) :(١ﺃ ﹼﻥ ﺍﺟﺘﻤﺎﻉ ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﻟﻴﺲ ﻟﺬﺍﺗﻪ ،ﻭﺇ ﹼﻻ ِﻟ ﻤﺎ ﻗﺒﻞ ﺍﻻﻓﺘﺮﺍﻕ)#،(٢
ﻓﺎﷲ ﺗﻌﺎﱃ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳜﻠﻖ ﻓﻴﻪ ﺍﻻﻓﺘﺮﺍﻕ ﺇﱃ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠ ﺰﻯ؛ ﻷﻥﹼ
ﺍﳉﺰﺀ ﺍﻟﺬﻱ) (٣ﺗﻨﺎﺯﻋﻨﺎ ﻓﻴﻪ ﺇﻥ ﺃﻣﻜﻦ ﺍﻓﺘﺮﺍﻗﻪ) (٤ﻟﺰﻣﺖ ﻗﺪﺭﺓ ﺍﷲ) (٥ﺗﻌﺎﱃ ﻋﻠﻴﻪ
ﺩﻓﻌﺎﹰ ﻟﻠﻌﺠﺰ ﻭﺇﻥ ﱂ ﳝﻜﻦ ﺛﺒﺖ ﺍﳌﺪﻋﻰ .ﻭﺍﻟﻜ ﹼﻞ ﺿﻌﻴﻒ ،ﺃﻣﺎ ﺍﻷ ﻭﻝ ﻓﻸﻧﻪ ﺇﳕﺎ
ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﻘﻄﺔ) ،(٦ﻭﻫﻮ ﻻ ﻳﺴﺘﻠﺰﻡ ﺛﺒﻮﺕ ﺍﳉﺰﺀ)(٧؛ ﻷﻥﹼ ﺣﻠﻮﳍﺎ ﰲ
ﻳﺆ ﺩﻱ ﺇﱃ ﺍﳌﺴﺎﻭﺍﺓ ﺑﻴﻨﻬﻤﺎ؛ ﺇﺫ ﻻ ﻳﺘﺤﻘﹼﻖ ﺍﻟﻘﹼﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﺇﻻﹼ ﺇﺫﺍ ﻛـﺎﻥ ﰲ ﺇﺣـﺪﻳﻬﻤﺎ ﺟـﺰﺀ ﱂ ﻳﻮﺟـﺪ ﺑـﺈﺯﺍﺀﻩ
ﺟﺰﺀ ﻣﻦ ﺍﻷﺧﺮﻯ ،ﻭﺫﺍ ﻻ ﳝﻜﻦ ﺇ ﹼﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻨﺎﻫﻴﹰﺎ١٢ .
) (١ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﱐ[ ﺣﺎﺻﻞ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃ ﹼﻥ ﻛ ﹼﻞ ﳑﻜﻦ ﻣﻘﺪﻭﺭ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻠﻪ ﺃﻥ ﻳﻮﺟﺪ ﺍﻻﻓﺘﺮﺍﻗﺎﺕ ﺍﳌﻤﻜﻨـﺔ ﻭ
ﻟﻮ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﻓﻴﺤﻨﺌﺬ ﻛﻞﹼ ﻣﻔﺘﺮﻕ ﻭﺍﺣﺪ ﺟﺰﺀ ﻻ ﻳﺘﺠ ﺰﻯ؛ ﺇﺫ ﻟﻮ ﺃﻣﻜﻦ ﺍﻓﺘﺮﺍﻗﻪ ﻣ ﺮﺓ ﺃﺧـﺮﻯ ﻟـﺰﻡ ﻗـﺪﺭﺓ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻴﻪ ،ﻓﻴﺪﺧﻞ ﲢﺖ ﺍﻻﻓﺘﺮﺍﻗﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﻓﻠﻢ ﻳﻜﻦ ﻣﺎﻓﺮﺿﻨﺎﻩ ﻣﻔﺘﺮﻗﹰﺎ ﻭﺍﺣﺪﺍﹰ .ﻭﺇﻥ ﱂ ﳝﻜﻦ ﺍﻓﺘﺮﺍﻗـﻪ
ﺛﺒﺖ ﺍﳌﺪﻋﻰ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻻ ﻳﺮﺩ ﺍﻋﺘﺮﺍﺽ ﺍﻟﺸﺎﺭﺡ ﺍﻟﺬﻱ ﺳﻴﺠﻲﺀ ﺑﻘﻮﻟـﻪ ﺍﻻﻓﺘـﺮﺍﻕ ﳑﻜـﻦ ...ﺇﱁ.
" ١٢ﺧﻴﺎﱄ".
) (٢ﻗﻮﻟﻪ] :ﻭﺇ ﹼﻻ ﻟﹶ ﻤﺎ ﻗﺒﻞ ﺍﻻﻓﺘﺮﺍﻕ[ ﻷﻥﹼ ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺬﺍﺕ ﻻ ﻳﺰﻭﻝ ﻋﻨﻪ ﺑﺎﻟﻐﲑ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻷ ﹼﻥ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ...ﺇﱁ[ ﻋﻠﹼﺔ ﶈﺬﻭﻑ ﻭﻫﻮ ﻗﻮﻟﻚ ﻓﺎﳌﻄﻠﻮﺏ ﺛﺎﺑﺖ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﺇﻥ ﺃﻣﻜﻦ ﺍﻓﺘﺮﺍﻗﻪ[ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﺑﻌﺪ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﲨﻴﻊ ﺍﻻﻓﺘﺮﺍﻗﺎﺕ ﺍﳌﻤﻜﻨﺔ ﻓﻴﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻟﺰﻣﺖ ﻗﺪﺭﺓ ﺍﷲ[ ﺩﻓﻌﺎﹰ ﻟﻠﻌﺠﺰ ﻭﻫﺬﺍ ﺧﻠﻒ؛ ﻷﻥﹼ ﺍﳌﻔﺮﻭﺽ ﺃ ﹼﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺃﺧﺮﺝ ﻛـ ﹼﻞ
ﺍﻓﺘﺮﺍﻕ ﳑﻜﻦ ﰲ ﺍﳉﺴﻢ ﻣﻦ ﺍﻟﻘ ﻮﺓ ﺇﱃ ﺍﻟﻔﻌﻞ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﻘﻄﺔ[ ﺇﻥ ﻗﻠﺖ :ﺇﻥﹼ ﺍﻟﻨﻘﻄﺔ ﺎﻳﺔ ﺍﳋﻂﹼ ،ﻭﻻ ﺧ ﹼﻂ ﺑﺎﻟﻔﻌﻞ ﰲ ﺍﻟﻜﺮﺓ ،ﻓﻼ ﻧﻘﻄـﺔ ﻓﻴـﻪ،
ﻗﻠﺖ :ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﻣﻬﻤﻠﺔ ﻻ ﻛﻠﹼﻴﺔ ،ﻓﺈ ﹼﻥ ﺎﻳﺔ ﺃﺣﺪ ﺳﻄﺤﻲ ﺍﳉﺴﻢ ﺍﳌﺨﺮﻭﻃـﻲ ﻧﻘﻄـﺔ ﺑـﻼ ﺧـ ﹼﻂ ،ﻭﻛـﺬﺍ
ﺍﳌﺮﻛﺰ" ١٢ .ﺥ"
) (٧ﻗﻮﻟﻪ] :ﻫﻮ ﻻ ﻳﺴﺘﻠﺰﻡ ﺛﺒﻮﺕ ﺍﳉﺰﺀ[ ﺭ ﺩ ﻻﺳﺘﺪﻻﻝ ﺍﳌﺘﻜﻠﹼﻤﲔ ﺑﺄﻥﹼ ﺛﺒﻮﺕ ﺍﻟﻨﻘﻄﺔ ﻳـﺴﺘﻠﺰﻡ ﺛﺒـﻮﺕ ﺍﳉـﺰﺀ؛
ﻷﺎ ﺇﻣﺎ ﻋﲔ ﻓﻴﺜﺒﺖ ﺍﳉﻮﻫﺮ ﺍﻟﻔﺮﺩ ،ﻭﺇﻣﺎ ﻋﺮﺽ ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﳏﻞ ﻏﲑ ﻣﻨﻘﺴﻢ؛ ﺇﺫ ﻋﺪﻡ ﺍﻧﻘـﺴﺎﻡ ﺍﳊـﺎﻝﹼ
!١٠٤ ﻳﺴﺘﻠﺰﻡ ﻋﺪﻡ ﺍﻧﻘﺴﺎﻡ ﺍﶈﻞﹼ ،ﻭﻻ ﺷ ﻚ ﰲ ﺃﻥﹼ ﺫﻟﻚ ﺍﶈ ﹼﻞ ﻫﻮ ﺍﳉﻮﻫﺮ"١٢ .
ﺍﶈﻞﹼ ﻟﻴﺲ ﺍﳊﻠﻮﻝ ﺍﻟﺴﺮﻳﺎ ﹼﱐ) (١ﺣﱴ ﻳﻠﺰﻡ) (٢ﻣﻦ ﻋﺪﻡ ﺍﻧﻘﺴﺎﻣﻬﺎ ﻋﺪﻡ ﺍﻧﻘﺴﺎﻡ#
ﺍﶈﻞﹼ .ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻓﻸﻥﹼ ﺍﻟﻔﻼﺳﻔﺔ ﻻ ﻳﻘﻮﻟﻮﻥ) :(٣ﺑﺄﻥﹼ ﺍﳉﺴﻢ ﻣﺘﺄﹼﻟﻒ
ﻣﻦ ﺃﺟﺰﺍﺀ ﺑﺎﻟﻔﻌﻞ ﻭﺇﺎ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ،ﺑﻞ ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻪ ﻗﺎﺑﻞ ﻻﻧﻘﺴﺎﻣﺎﺕ ﻏﲑ
ﻣﺘﻨﺎﻫﻴﺔ ﻭﻟﻴﺲ ﻓﻴﻪ ﺍﺟﺘﻤﺎﻉ) (٤ﺃﺟﺰﺍﺀ ﺃﺻ ﹰﻼ ،ﻭﺇﳕﺎ ﺍﻟﻌﻈﻢ ﻭﺍﻟﺼﻐﺮ) (٥ﺑﺎﻋﺘﺒﺎﺭ
ﺍﳌﻘﺪﺍﺭ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻻ ﺑﺎﻋﺘﺒﺎﺭ ﻛﺜﺮﺓ ﺍﻷﺟﺰﺍﺀ ﻭﻗﻠﹼﺘﻬﺎ ،ﻭﺍﻻﻓﺘﺮﺍﻕ ﳑﻜﻦ) (٦ﻻ ﺇﱃ
ﺎﻳﺔ ،ﻓﻼ ﻳﺴﺘﻠﺰﻡ ﺍﳉﺰﺀ .ﻭﺃﻣﺎ ﺃﺩﻟﹼﺔ ﺍﻟﻨﻔﻲ) (٧ﺃﻳﻀﹰﺎ ﻓﻼ ﲣﻠﻮ ﻋﻦ ﺿﻌﻒ،
) (١ﻗﻮﻟﻪ] :ﺍﳊﻠﻮﻝ ﺍﻟﺴﺮﻳﺎﱐﹼ[ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊـﺎﻝﹼ ﺳـﺎﺭﻳﹰﺎ ﰲ ﺍﶈـ ﹼﻞ ﺑﺘﻤﺎﻣـﻪ ،ﲝﻴـﺚ ﻳﻜـﻮﻥ ﺍﻹﺷـﺎﺭﺓ ﺇﱃ
ﺃﺣﺪﳘﺎ ﻋﲔ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻵﺧﺮ ،ﻛﺎﻟﺒﻴـﺎﺽ ﰲ ﺍﻟﻠـﱭ ،ﻭﺍﳊﻠـﻮﻝ ﺍﻟﻄﺮﻳـﺎ ﹼﱐ ﻫـﻮ ﺃﻥ ﻳﻜـﻮﻥ ﺍﳊـﺎ ﹼﻝ ﻃﺮﻓـﺎﹰ
ﻟﻠﻤﺤ ﹼﻞ ،ﻛﺎﻟﺴﻄﺢ ﻟﻠﺠﺴﻢ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺣﱴ ﻳﻠﺰﻡ[ ﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﺣﻠﻮﻝ ﺍﻟﻨﻘﻄﺔ ﰲ ﺍﶈ ﹼﻞ ﻟﻴﺲ ﺣﻠﻮ ﹰﻻ ﺳﺮﻳﺎﻧﻴﺎﹰ ،ﺑﻞ ﺇﳕﺎ ﻫﻮ ﺣﻠﻮﻝ ﻃﺮﻳـﺎﱐﹼ،
ﻭﺍﻧﻘﺴﺎﻡ ﺍﳊﺎﻝﹼ ﺑﺎﻧﻘﺴﺎﻡ ﺍﶈﻞﹼ ﺇﳕﺎ ﳚﺐ ﰲ ﺍﻟـﺴﺮﻳﺎ ﹼﱐ ،ﻭﺃﻣـﺎ ﺍﻟﻄﺮﻳـﺎﱐﹼ ﻓﻴﺠـﻮﺯ ﻓﻴـﻪ ﺃﻥ ﻳﻜـﻮﻥ ﺍﶈـ ﹼﻞ
ﻣﻨﻘﺴﻤﹰﺎ ﻭﺍﳊﺎﻝﹼ ﻏﲑ ﻣﻨﻘﺴﻢ ،ﻓﻌﺪﻡ ﺍﻧﻘﺴﺎﻡ ﺍﳊﺎ ﹼﻝ ﻻ ﻳﺴﺘﻠﺰﻡ ﻋﺪﻡ ﺍﻧﻘﺴﺎﻡ ﺍﶈﻞﹼ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻔﻼﺳﻔﺔ ﻻ ﻳﻘﻮﻟﻮﻥ[ ﻣﻨﻊ ﻟﻠﻤﻘﺪﻣﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺑﻘﻮﻟﻪ½ :ﻟﻮ ﻛﺎﻥ ﻛﻞﹼ ﻋﲔ
ﻣﻨﻘﺴﻤﹰﺎ ...ﺇﱁ¼١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻴﺲ ﻓﻴﻪ ﺍﺟﺘﻤﺎﻉ ...ﺇﱁ[ ﻣﻨﻊ ﻟﻠﻤﻘ ﺪﻣﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺑﻘﻮﻟﻪ½ :ﺇ ﹼﻥ ﺍﺟﺘﻤﺎﻉ
ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ...ﺇﱁ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﺇﳕﺎ ﺍﻟﻌﻈﻢ ﻭﺍﻟﺼﻐﺮ[ ﻣﻨﻊ ﻟﻠﻤﻘ ﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣـﻦ ﺍﻟﺜـﺎﱐ ﺍﻟـﱵ ﺫﻛﺮﻫـﺎ ﺑﻘﻮﻟـﻪ½ :ﺍﻟﻌﻈـﻢ ﻭﺍﻟـﺼﻐﺮ ﺇﳕـﺎ
ﻫﻮ ...ﺇﱁ¼١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﺍﻻﻓﺘﺮﺍﻕ ﳑﻜﻦ[ ﻣﻨﻊ ﻟﻠﻤﻘ ﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ ،ﻣﻠ ﺨﺼﻪ ﺃ ﹼﻥ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠـﻰ ﺧﻠـﻖ
ﺍﻻﻓﺘﺮﺍﻗﺎﺕ ﰲ ﺍﳉﺴﻢ ﺇﳕﺎ ﺗﺴﺘﻠﺰﻡ ﺍﳉﺰﺀ ﻟﻮ ﻛﺎﻧﺖ ﺍﻻﻓﺘﺮﺍﻗﺎﺕ ﺍﳌﻤﻜﻨﺔ ﻭﺍﻗﻔﺔ ﻋﻠﻰ ﺣ ﺪ ﻭﺎﻳـﺔ ،ﻟﻜـﻦ ﻻ
ﺎﻳﺔ ﳍﺎ ،ﻓﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﺗﺴﺘﻠﺰﻡ ﺧﻠﻖ ﺍﻓﺘﺮﺍﻗﺎﺕ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﻓﻼ ﻳﻠﺰﻡ ﺍﳉﺰﺀ" ١٢ .ﻥ" ﺑﺘﺼﺮﻑ.
) (٧ﻗﻮﻟﻪ] :ﺃﺩﹼﻟﺔ ﺍﻟﻨﻔﻲ[ ﺃﻱ :ﻧﻔﻲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠ ﺰﻯ ﲟﻌﲎ :ﺃﻧﻪ ﳑﺘﻨﻊ ﺍﻟﻮﺟﻮﺩ١٢ .
! "١٠٥
ﻭﳍﺬﺍ ﻣﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺍﻟﺘﻮﹼﻗﻒ ،ﻓﺈﻥ ﻗﻴﻞ :ﻫﻞ ﳍﺬﺍ#
ﺍﳋﻼﻑ ﲦﺮﺓ؟ ﻗﻠﻨﺎ :ﻧﻌﻢ ﰲ ﺇﺛﺒﺎﺕ ﺍﳉﻮﻫﺮ ﺍﻟﻔﺮﺩ ﳒﺎﺓﹲ ﻋﻦ ﻛﺜ ٍﲑ ﻣﻦ ﻇﻠﻤﺎﺕ
ﺍﻟﻔﻼﺳﻔﺔ ،ﻣﺜﻞ ﺇﺛﺒﺎﺕ ﺍﳍﻴﻮﱃ ﻭﺍﻟﺼﻮﺭﺓ ﺍﳌﺆﺩﻱ ﺇﱃ ﻗﺪﻡ ﺍﻟﻌﺎﱂ ،ﻭﻧﻔﻲ ﺣﺸﺮ
ﺍﻷﺟﺴﺎﺩ) (١ﻭﻛﺜﲑ ﻣﻦ ﺃﺻﻮﻝ ﺍﳍﻨﺪﺳﺔ ﺍﳌﺒﺘﲎ ﻋﻠﻴﻬﺎ) (٢ﺩﻭﺍﻡ ﺣﺮﻛﺎﺕ ﺍﻟﺴﻤﻮﺍﺕ،
ﻭﺍﻣﺘﻨﺎﻉ ﺍﳋﺮﻕ ﻭﺍﻻﻟﺘﻴﺎﻡ ﻋﻠﻴﻬﺎ) .ﻭﺍﻟﻌﺮﺽ ﻣﺎ ﻻ ﻳﻘﻮﻡ ﺑﺬﺍﺗﻪ( ﺑﻞ ﺑﻐﲑﻩ) ،(٣ﺑﺄﻥ
ﻳﻜﻮﻥ ﺗﺎﺑﻌﹰﺎ ﻟﻪ) (٤ﰲ ﺍﻟﺘﺤﻴﺰ ﺃﻭ ﳐﺘ ﺼﹰﺎ ﺑﻪ ،ﺍﺧﺘﺼﺎﺹ ﺍﻟﻨﺎﻋﺖ ﺑﺎﳌﻨﻌﻮﺕ ﻋﻠﻰ
ﻣﺎ ﺳﺒﻖ ،ﻻ ﲟﻌﲎ ﺃﻧﻪ) (٥ﻻ ﳝﻜﻦ ﺗﻌﻘﻠﻪ ﺑﺪﻭﻥ ﺍﶈﻞﹼ ﻋﻠﻰ ﻣﺎ ﻭﻫﻢ ،ﻓﺈﻥﹼ ﺫﻟﻚ
ﺇﳕﺎ ﻫﻮ ﰲ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺽ) .ﻭﳛﺪﺙ ﰲ ﺍﻷﺟﺴﺎﻡ ﻭﺍﳉﻮﺍﻫﺮ( ﻗﻴﻞ :ﻫﻮ) (٦ﻣﻦ
) (١ﻗﻮﻟﻪ] :ﻧﻔﻰ ﺣﺸﺮ ﺍﻷﺟﺴﺎﺩ[ ﻷﻥﹼ ﺍﳊﺸﺮ ﻣﺒ ﲏ ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ ﻭﺍﻧﻔﻄﺎﺭ ﺍﻟـﺴﻤﻮﺍﺕ ،ﻭﻛـﻮﻥ ﺍﻟـﺼﺎﻧﻊ
ﳐﺘﺎﺭﹰﺍ ﻻ ﻣﻮﺟﺒﹰﺎ ،ﻭﺍﻟﻜﻞﹼ ﻣﻨﺘ ٍﻒ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻗﺪﻡ ﺍﻟﻌﺎﱂ" ١٢ .ﺭﻣﻀﺎﻥ".
) (٢ﻗﻮﻟﻪ] :ﺍﳌﺒﺘﲎ ﻋﻠﻴﻬﺎ ...ﺇﱁ[ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺘﺒﺎﺩﺭ ﺃﻧﻪ ﺻـﻔﺔ ﻟﻘﻮﻟـﻪ½ :ﻛـﺜﲑ ﻣـﻦ ﺃﺻـﻮﻝ ﺍﳍﻨﺪﺳـﺔ¼ ،ﻓﻴﻜـﻮﻥ
ﺍﳌﻌﲎ ﺃﻧﻪ ﻓﻴﻪ ﳒﺎﺓ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺃﺻﻮﻝ ﺍﳍﻨﺪﺳﺔ ﺍﻟﱵ ﻳﺒﺘﲏ ﻋﻠﻴﻬـﺎ ﺩﻭﺍﻡ ﺣﺮﻛـﺔ ﺍﻟـﺴﻤﻮﺍﺕ .ﻗـﺎﻝ ﺍﻟﻌ ﹼﻼﻣـﺔ
ﺍﳋﻴﺎﱄ :ﺃﺩﹼﻟﺔ ﺩﻭﺍﻣﻬﺎ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺐ ﺍﳊﻜﻤﻴﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ ﻏﲑ ﻣﺒﻨﻴـﺔ ﻋﻠـﻰ ﺍﻷﺻـﻞ ﺍﳍﻨﺪﺳـ ﻲ ،ﻭﻟﻌـﻞﹼ
ﺍﻟﺸﺎﺭﺡ ﺍﻃﹼﻠﻊ ﻋﻠﻰ ﺩﻟﻴﻞ ﻳﺒﺘﲏ ﻋﻠﻴﻪ ﻋﻠﹼﺘﻬﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺑﻞ ﺑﻐﲑﻩ[ ﻭﺑﻪ ﺧﺮﺟﺖ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﺎ ﻟﻴﺴﺖ ﻏﲑ ﺍﻟﺬﺍﺕ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺗﺎﺑﻌﹰﺎ ﻟﻪ[ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻪ ﻭﺍﺳﻄﺔ ﰲ ﺍﻟﻌﺮﻭﺽ ﰲ ﻋﺮﻭﺽ ﺍﻟﺘﺤﻴﺰ ﻟﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻻ ﲟﻌﲎ ﺃﻧﻪ ...ﺇﱁ[ ﺫﻫﺐ ﺑﻌﺾ ﺍﳌﺘﻜﹼﻠﻤﲔ ﺇﱃ ﺃ ﹼﻥ ﻣﻌﲎ ﻗﻴﺎﻡ ﺍﻟﺸﻲﺀ ﺑـﺎﻟﻐﲑ ﺃﻥ ﻻ ﳝﻜـﻦ ﺗﻌﻘﻠﹼـﻪ
ﺑﺪﻭﻥ ﺍﶈ ﹼﻞ ،ﻭﻫﻮ ﻟﻴﺲ ﺑﺼﻮﺍﺏ ،ﻓﺈﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﺇ ﹼﻻ ﰲ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻨﺴﺒﻴﺔ ،ﻛـﺎﻷﺑ ﻮﺓ ﻭﺍﻟﺒﻨـ ﻮﺓ ﲞـﻼﻑ
ﺍﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎﺽ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻗﻴﻞ :ﻫﻮ ...ﺇﱁ[ ﺫﻛﺮﻩ ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ؛ ﻷ ﹼﻥ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌـﺎﱃ ﻏـﲑ ﺩﺍﺧﻠـﺔ ﰲ ﺍﳌﻘـﺴﻢ ،ﻭﻫـﻮ
ﺍﻟﻌﺎﱂ ﻭﻋﻠﻰ ﺫﻟﻚ ﻋﺒﺮ ﺑﻜﻠﻤﺔ ½ﻣﺎ¼ ﻋﻦ ﺍﳌﻤﻜﻦ ﺍﳊﺎﺩﺙ ،ﻭﻋﺮﻑ ½ﺍﻟﻌﺮﺽ¼ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺎﻟﻐﲑ ،ﻭﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ
!١٠٦ ﻟﻴﺴﺖ ﻏﲑ ﺍﻟﺬﺍﺕ"١٢ .
ﲤﺎﻡ ﺍﻟﺘﻌﺮﻳﻒ ،ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻗﻴﻞ :ﻻ) (١ﺑﻞ ﻫﻮ ﺑﻴﺎﻥ ﺣﻜﻤﻪ#.
)ﻛﺎﻷﻟﻮﺍﻥ( ،ﻭﺃﺻﻮﳍﺎ ﻗﻴﻞ :ﺍﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎﺽ ،ﻭﻗﻴﻞ :ﺍﳊﻤﺮﺓ ﻭﺍﳋﻀﺮﺓ
ﻭﺍﻟﺼﻔﺮﺓ ﺃﻳﻀﺎﹰ ،ﻭﺍﻟﺒﻮﺍﻗﻲ ﺑﺎﻟﺘﺮﻛﻴﺐ) .ﻭﺍﻷﻛﻮﺍﻥ( ﻭﻫﻲ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻓﺘﺮﺍﻕ
ﻭﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ) .ﻭﺍﻟﻄﻌﻮﻡ( ﻭﺃﻧﻮﺍﻋﻬﺎ ﺗﺴﻌﺔ) ،(٢ﻭﻫﻲ ﺍﳌﺮﺍﺭﺓ ﻭﺍﳊﺮﻗﺔ
ﻭﺍﳌﻠﻮﺣﺔ ﻭﺍﻟﻌﻔﻮﺻﺔ) (٣ﻭﺍﳊﻤﻮﺿﺔ ﻭﺍﻟﻘﺒﺾ) (٤ﻭﺍﳊﻼﻭﺓ ﻭﺍﻟﺪﺳﻮﻣﺔ ﻭﺍﻟﺘﻔﺎﻫﺔ)،(٥
ﹼﰒ ﳛﺼﻞ ﲝﺴﺐ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻧﻮﺍﻉ ﻻ ﲢﺼﻰ) .ﻭﺍﻟﺮﻭﺍﺋﺢ( ﻭﺃﻧﻮﺍﻋﻬﺎ ﻛﺜﲑﺓ
ﻭﻟﻴﺴﺖ ﳍﺎ ﺃﲰﺎﺀ) (٦ﳐﺼﻮﺻﺔ......................................... ،
) (١ﻗﻮﻟﻪ] :ﻭﻗﻴﻞ :ﻻ[ ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ :ﺇﻣﺎ ﳋﺮﻭﺟﻬﺎ ﺑﻜﻠﻤﺔ ½ﻣﺎ¼؛ ﺇﺫ ﻫﻲ ﻋﺒـﺎﺭﺓ ﻋـﻦ ﺍﳌﻤﻜـﻦ ،ﻭﻛـﻞﹼ
ﳑﻜﻦ ﳏﺪﺙ ،ﻭﺇﻣﺎ ﻷﺎ ﻋﺮﺽ ﻓﻼ ﻳﺼﺢ ﺇﺧﺮﺍﺟﻬﺎ ،ﺍﻫـ .ﻫﺬﺍ ﺧﻼﻑ ﻹﲨﺎﻉ ﺍﳌﺘﻜﹼﻠﻤﲔ ،ﻗﻠﺖ :ﻟﻌﻠﹼﻪ
ﺑﲎ ﻛﻼﻣﻪ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﻌﲎ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻐﲑ ﻫﻮ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻨﺎﻋﺖ ﺑﺎﳌﻨﻌﻮﺕ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘـﺎﺭﻩ ﺍﻟـﺴﻴﺪ ﺍﻟـﺴﻨﺪ
ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ،ﻓﺤﻴﻨﺌﺬ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺮﺽ ﺷﺎﻣﻞ ﳍﺎ ﺇ ﹼﻻ ﺃﻧﻪ ﱂ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﻟﻔـﻆ ﺍﻟﻌـﺮﺽ ﻟﻌـﺪﻡ ﻭﺭﻭﺩ
ﺍﻟﺸﺮﻉ ﺑﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﻧﻮﺍﻋﻬﺎ ﺗﺴﻌﺔ[ ﺃﻱ :ﺃﺻﻮﳍﺎ ﺍﻟﺒﺴﺎﺋﻂ ﺗﺴﻌﺔ ،ﺣﺎﺻﻠﺔ ﻣﻦ ﺿﺮﺏ ﺛﻼﺛﺔ ﰲ ﺛﻼﺛﺔ؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﻟﻄﻌﻢ
ﻻ ﺑ ﺪ ﻟﻪ ﻣﻦ ﻓﺎﻋﻞ ﻭﻫﻮ ﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﱪﻭﺩﺓ ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﳌﺘﻮﺳﻄﺔ ﺑﻴﻨﻬﻤﺎ ،ﻭﻣِﻦ ﻗﺎﺑﻞٍ ﻫﻮ ﺍﻟﻜﺜﻴـﻒ ﻭﺍﻟﻠﻄﻴـﻒ،
ﻭﺍﳌﻌﺘﺪﻝ ،ﻓﺈﺫﺍ ﺿﺮﺏ ﺃﻗﺴﺎﻡ ﺍﻟﻔﺎﻋﻞ ﰲ ﺃﻗﺴﺎﻡ ﺍﻟﻘﺎﺑﻞ ﺣﺼﻞ ﺃﻗﺴﺎﻡ ﺗﺴﻌﺔ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻌﻔﻮﺻﺔ[ ﺇ ﹼﻥ ﺍﻟﺘﻜﺜﻴﻒ ﳝﻨﻊ ﺍﻟﱪﻭﺩﺓ ﻋﻦ ﺍﻟﻨﻔﻮﺫ ،ﻭﻳﻘﺎﻭﻣﻬﺎ ﻓﻴﺠﺘﻤﻊ ﺣﻴﻨﺌﺬ ﺃﺟـﺰﺍﺀ ﺍﻟـﱪﻭﺩﺓ ،ﻭﻳـﺆﹼﺛﺮ
ﻓﻴﻪ ﺗﺎﺛﲑﹰﺍ ﻋﻈﻴﻤﺎﹰ ،ﻭﻳﻜﹼﺜﻔﻪ ﺗﻜﺜﻴﻔﺎﹰ ﺑﻠﻴﻐﹰﺎ ﻣﺘﻀﺎﻋﻔﺎﹰ ،ﻓﻴﺤﺪﺙ ﻓﻴﻪ ﺍﻟﻌﻔﻮﺻﺔ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻘﺒﺾ[ ﻳﻔﻌﻞ ﺍﻟﺒﺎﺭﺩ ﰲ ﺍﻟﻘﺎﺑﻞ ﺍﳌﻌﺘﺪﻝ ﻗﺒﻀﺎﹰ ،ﻭﻫﻮ ﰲ ﻋﺪﻡ ﺍﳌﻼﺋﻤﺔ ﺩﻭﻥ ﺍﻟﻌﻔﻮﺻﺔ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ
ﻭﺑﲔ ﺍﻟﻌﻔﺺ ﺃ ﹼﻥ ﺍﻟﻌﻔﺺ ﻳﻘﺒﺾ ﺑﺎﻃﻦ ﺍﻟﻠﺴﺎﻥ ﻭﻇﺎﻫﺮﻩ ﻣﻌـﺎﹰ ،ﻓﻴﺘﻨﹼﻔـﺮ ﺍﻟﻄﺒـﻊ ﻋﻨـﻪ ﻧﻔـﺮﺓ ﺷـﺪﻳﺪﺓ ،ﻭﺍﻟﻘـﺎﺑﺾ
ﻳﻘﺒﺾ ﻇﺎﻫﺮﻩ ﻓﻘﻂ ،ﻓﻼ ﺗﻜﻮﻥ ﺍﻟﻨﻔﺮﺓ ﻋﻨﻪ ﰲ ﺗﻠﻚ ﺍﻟﻐﺎﻳﺔ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٥ﻗﻮﻟﻪ] :ﺍﻟﺘﻔﺎﻫﺔ[ ﻫﻲ ﻓﻮﻕ ﺍﻟﺪﺳﻮﻣﺔ ﻭﺩﻭﻥ ﺍﳊﻼﻭﺓ ،ﺇ ﹼﻻ ﺃﺎ ﻏﲑ ﳏﺴﻮﺳﺔ ﺇﺣﺴﺎﺳﹰﺎ ﻣﺘﻤﻴﺰﺍﹰ" ١٢ .ﺵ ﻡ"
) (٦ﻗﻮﻟﻪ] :ﻟﻴﺴﺖ ﳍﺎ ﺃﲰﺎﺀ[ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﻗﺪﺱ ﺳﺮﻩ :ﻻ ﺍﺳﻢ ﳍﺎ ﻋﻨﺪﻧﺎ ﺇﻻﹼ ﻣﻦ ﻭﺟﻮﻩ ﺛﻼﺛﺔ ،ﺍﻷﻭﻝ:
Å
! "١٠٧
ﻭﺍﻷﻇﻬﺮ ﺃﻥﹼ) (١ﻣﺎ ﻋﺪﺍ ﺍﻷﻛﻮﺍﻥ ﻻ ﻳﻌﺮﺽ ﺇ ﹼﻻ ﺍﻷﺟﺴﺎﻡ) .(٢ﻓﺈﺫﺍ ﺗﻘﺮﺭ ﺃﻥﹼ ﺍﻟﻌﺎﱂ#
ﺃﻋﻴﺎﻥ ﻭﺃﻋﺮﺍﺽ ،ﻭﺍﻷﻋﻴﺎﻥ ﺃﺟﺴﺎﻡ ﻭﺟﻮﺍﻫﺮ ،ﻓﻨﻘﻮﻝ :ﺍﻟﻜ ﹼﻞ ﺣﺎﺩﺙ ،ﺃﻣﺎ
ﺍﻷﻋﺮﺍﺽ ﻓﺒﻌﻀﻬﺎ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻛﺎﳊﺮﻛﺔ ﺑﻌﺪ ﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﻀﻮﺀ ﺑﻌﺪ ﺍﻟﻈﻠﻤﺔ
ﻭﺍﻟﺴﻮﺍﺩ ﺑﻌﺪ ﺍﻟﺒﻴﺎﺽ ،ﻭﺑﻌﻀﻬﺎ ﺑﺎﻟﺪﻟﻴﻞ ﻭﻫﻮ ﻃﺮﻳﺎﻥ ﺍﻟﻌﺪﻡ ﻛﻤﺎ ﰲ ﺃﺿﺪﺍﺩ
ﺫﻟﻚ ،ﻓﺈ ﹼﻥ ﺍﻟﻘﺪﻡ ﻳﻨﺎﰲ ﺍﻟﻌﺪﻡ؛ ﻷﻥﹼ ﺍﻟﻘﺪﱘ ﺇﻥ ﻛﺎﻥ ﻭﺍﺟﺒﺎﹰ ﻟﺬﺍﺗﻪ ﻓﻈﺎﻫﺮ) (٣ﻭﺇﻻﹼ)(٤
ﻟﺰﻡ ﺍﺳﺘﻨﺎﺩﻩ ﺇﻟﻴﻪ ﺑﻄﺮﻳﻖ ﺍﻹﳚﺎﺏ)(٥؛ ﺇﺫ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻘﺼﺪ ﻭﺍﻻﺧﺘﻴﺎﺭ
ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻼﺋﻤﺔ ﻭﺍﳌﻨﺎﻓﺮﺓ ،ﻓﻴﻘﺎﻝ :ﺍﳌﻼﺋﻢ ﻃﻴﺐ ،ﻭﺍﳌﻨﺎﻓﺮ ﻣﻨﱳ ،ﺍﻟﺜﺎﱐ :ﲝﺴﺐ ﻣﺎ ﻳﻘﺎﺭـﺎ ﻣـﻦ ﻃﻌـﻢ،
ﻛﻤﺎ ﻳﻘﺎﻝ :ﺭﺍﺋﺤﺔ ﺣﻠ ﻮﺓ ،ﺃﻭ ﺭﺍﺋﺤـﺔ ﺣﺎﻣـﻀﺔ ،ﺍﻟﺜﺎﻟـﺚ :ﺑﺎﻹﺿـﺎﻓﺔ ﺇﱃ ﳏﹼﻠﻬـﺎ ،ﻛﺮﺍﺋﺤـﺔ ﺍﻟـﻮﺭﺩ ،ﻭﺃﻧـﻮﺍﻉ
ﺍﻟﺮﻭﺍﺋﺢ ﻏﲑ ﻣﻀﺒﻮﻃﺔ ،ﻭﻣﺮﺍﺗﺒﻬﺎ ﰲ ﺍﻟﺸ ﺪﺓ ﻭﺍﻟﻀﻌﻒ ﻏﲑ ﻣﻨﺤﺼﺮﺓ١٢ .
) (١ﻗﻮﻟﻪ] :ﺍﻷﻇﻬﺮ ﺃﻥﹼ ...ﺇﱁ[ ﻇﺎﻫﺮﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺃ ﹼﻥ ﲨﻴﻊ ﺃﻧـﻮﺍﻉ ﺍﻷﻋـﺮﺍﺽ ﻛﻤـﺎ ﳛـﺪﺙ ﰲ ﺍﻷﺟـﺴﺎﻡ
ﳛـﺪﺙ ﰲ ﺍﳉـﻮﺍﻫﺮ ﺍﻟﻔـﺮﺩﺓ ﻋﻠـﻰ ﻣـﺎ ﻗ ﺪﻣـﻪ ﺳـﺎﺑﻘﺎﹰ ،ﺇ ﹼﻻ ﺃﻥﹼ ﺍﻷﻇﻬـﺮ ﺃﻥﹼ ﻣـﺎ ﻋـﺪﺍ ﺍﻷﻛـﻮﺍﻥ ﻻ ﻳﻌـﺮﺽ ﺇﻻﹼ
ﺍﻷﺟﺴﺎﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺇ ﹼﻻ ﺍﻷﺟﺴﺎﻡ[ ﺍﳌﺬﻛﻮﺭ ﰲ "ﺷﺮﺡ ﺍﻟﺘﺠﺮﻳـﺪ" ﺃ ﹼﻥ ﺍﻷﻋـﺮﺍﺽ ﺍﶈـﺴﻮﺳﺔ ﻻ ﲢﺘـﺎﺝ ﺇﱃ ﺃﻛﺜـﺮ ﻣـﻦ
ﺟﻮﻫﺮ ﲟﻌﲎ :ﺃﻧﻪ ﳝﻜﻦ ﻭﺟﻮﺩﻫﺎ ﰲ ﺟﻮﻫﺮ ﻭﺍﺣﺪ؛ ﺇﺫ ﻭﺟﻮﺩﻫﺎ ﻏﲑ ﻣﺸﺮﻭﻁ ﺑﺎﳌﺰﺍﺝ ﻭﺍﻟﺘﺮﻛﻴﺐ ﻋﻨـﺪﻧﺎ،
ﺧﻼﻓﹰﺎ ﻟﻠﻔﻼﺳﻔﺔ .ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟـﺸﺎﺭﺡ ﻫﺎﻫﻨـﺎ ﻣـﻦ ﺃﻥﹼ ﻣـﺎ ﻋـﺪﺍ ﺍﻷﻛـﻮﺍﻥ ﻣـﻦ ﺍﻷﻋـﺮﺍﺽ ﻻ ﻳﻮﺟـﺪ ﰲ ﻏـﲑ
ﺍﻷﺟﺴﺎﻡ ﲟﻌﲎ :ﺃﻧﻪ ﱂ ﳚﺮ ﻋﺎﺩﺗﻪ ﺗﻌﺎﱃ ﲞﻠﻘﻪ ﰲ ﻏﲑﻫﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﳑﻜﻨﹰﺎ ﻓﻼ ﻣﻨﺎﻓﺎﺓ ﺑﻴﻨﻬﻤﺎ؛ ﻷ ﹼﻥ ﻛـﻼﻡ
ﺷﺎﺭﺡ "ﺍﻟﺘﺠﺮﻳﺪ" ﰲ ﺍﻹﻣﻜﺎﻥ ،ﻭﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ﰲ ﺍﻟﻮﻗﻮﻉ" ١٢ .ﻉ ﺡ".
) (٣ﻗﻮﻟﻪ] :ﻓﻈﺎﻫﺮ[ ﺃﻱ :ﻛﻮﻧﻪ ﻣﻨﺎﻓﻴﺎﹰ ﻟﻠﻌﺪﻡ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺇﻻﹼ[ ﺃﻱ :ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻭﺍﺟﺒﹰﺎ ﻟﺬﺍﺗﻪ ،ﺑﻞ ﻭﺍﺟﺒﺎﹰ ﻟﻐﲑﻩ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﻄﺮﻳﻖ ﺍﻹﳚﺎﺏ[ ﺃﻱ :ﻻ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺣﱴ ﻳﻜﻮﻥ ﺍﳌﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻻﺧﺘﻴـﺎﺭ ﺣﺎﺩﺛـﺎﹰ ﺑﺎﻟـﺬﺍﺕ.
" ١٢ﺭ""
!١٠٨
ﻳﻜﻮﻥ ﺣﺎﺩﺛﺎﹰ) (١ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻭﺍﳌﺴﺘﻨﺪ ﺇﱃ ﺍﳌﻮﺟﺐ ﺍﻟﻘﺪﱘ) (٢ﻗﺪﱘ ،ﺿﺮﻭﺭﺓ#
ﺍﻣﺘﻨﺎﻉ ﲣﹼﻠﻒ ﺍﳌﻌﻠﻮﻝ ﻋﻦ ﺍﻟﻌﻠﹼﺔ ،ﻭﺃﻣﺎ ﺍﻷﻋﻴﺎﻥ؛ ﻓﻸﺎ ﻻ ﲣﻠﻮ ﻋﻦ ﺍﳊﻮﺍﺩﺙ
ﻭﻛﻞﹼ ﻣﺎ ﻻ ﳜﻠﻮ ﻋﻦ ﺍﳊﻮﺍﺩﺙ ﻓﻬﻮ ﺣﺎﺩﺙ .ﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻷﻭﱃ؛ ﻓﻸﺎ ﻻ
ﲣﻠﻮ ﻋﻦ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻭﳘﺎ ﺣﺎﺩﺛﺎﻥ .ﺃﻣﺎ ﻋﺪﻡ ﺍﳋﻠﻮ ﻋﻨﻬﻤﺎ) (٣ﻓﻸﻥﹼ
ﺍﳉﺴﻢ ﺃﻭ ﺍﳉﻮﻫﺮ ﻻ ﳜﻠﻮ ﻋﻦ ﺍﻟﻜﻮﻥ ﰲ ﺣﻴﺰ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﺒﻮﻗﺎﹰ) (٤ﺑﻜﻮﻥ
ﺁﺧﺮ ﰲ ﺫﻟﻚ ﺍﳊﻴﺰ ﺑﻌﻴﻨﻪ ﻓﻬﻮ ﺳﺎﻛﻦ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺴﺒﻮﻗﺎﹰ ﺑﻜﻮﻥ ﺁﺧﺮ ﰲ
ﺫﻟﻚ ﺍﳊﻴﺰ ﺑﻞ ﰲ ﺣﻴﺰ ﺁﺧﺮ ﻓﻤﺘﺤ ﺮﻙ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﳍﻢ)½ :(٥ﺍﳊﺮﻛﺔ ﻛﻮﻧﺎﻥ
) (١ﻗﻮﻟﻪ] :ﻳﻜﻮﻥ ﺣﺎﺩﺛﺎﹰ[ ﺇﺫ ﺍﻟﻘﺼﺪ ﺇﱃ ﺇﳚﺎﺩ ﺍﳌﻮﺟﻮﺩ ﳑﺘﻨﻊ ﺑﺪﺍﻫﺔ ،ﻭﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﺗﻘـ ﺪﻡ
ﺍﻟﻘﺼﺪ ﺍﻟﻜﺎﻣﻞ ﻋﻠﻰ ﺍﻹﳚﺎﺩ ،ﻛﺘﻘﺪﻡ ﺍﻹﳚﺎﺩ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﺃﻧﻪ ﲝﺴﺐ ﺍﻟﺬﺍﺕ ﻻ ﲝﺴﺐ ﺍﻟﺰﻣﺎﻥ ،ﻓﻴﺠﻮﺯ
ﻣﻘﺎﺭﻧﺘﻪ ﻟﻠﻮﺟﻮﺩ ﺯﻣﺎﻧﺎﹰ ،ﻭﺍﶈﺎﻝ ﻫﻮ ﺍﻟﻘﺼﺪ ﺇﱃ ﺇﳚﺎﺩ ﺍﳌﻮﺟﻮﺩ ﺑﻮﺟﻮﺩ ﻗﺒﻠﻪ" ١٢ .ﺧﻴﺎﱄ".
) (٢ﻗﻮﻟﻪ] :ﻭﺍﳌﺴﺘﻨﺪ ﺇﱃ ﺍﳌﻮﺟﺐ ﺍﻟﻘﺪﱘ[ ﺍﳊﺎﺻﻞ ﺃ ﹼﻥ ﻣﺎ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻌﺪﻡ ﻻ ﻳﻜـﻮﻥ ﻗـﺪﳝﹰﺎ؛ ﺇﺫ ﻟـﻮ ﻛـﺎﻥ
ﻗﺪﳝﺎﹰ ،ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺟﺒﹰﺎ ﻟﺬﺍﺗﻪ ،ﻭﺣﻴﻨﺌﺬ ﳝﺘﻨﻊ ﻋﺪﻣﻪ ،ﺃﻭ ﻣﺴﺘﻨﺪﺍﹰ ﺇﱃ ﺍﻟﻮﺍﺟﺐ ﻟﺬﺍﺗﻪ ﺑﻄﺮﻳـﻖ ﺍﻹﳚـﺎﺏ،
ﻭﺍﳌﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻘﺪﱘ ﻻ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻌﺪﻡ ،ﻭﺇﻻﹼ ﻟﺰﻡ ﲣﻠﹼﻒ ﺍﳌﻌﻠﻮﻝ ﻋﻦ ﺍﻟﻌﹼﻠﺔ ﺍﻟﺘﺎﻣﺔ" .ﻉ ﺡ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻨﻬﻤﺎ[ ﺃﻱ :ﻋﻦ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﺒﻮﻗﹰﺎ ...ﺇﱁ[ ﻣﺮﺍﻡ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ½ :ﺇﻧﻪ ﻟﻮ ﻗﻴﻞ ﺑﺪﻝ ﻗﻮﻟـﻪ:
½ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﺒﻮﻗﺎﹰ ﺑﻜﻮﻥ ﺁﺧﺮ ﰲ ﺫﻟﻚ ﺍﳊﻴﺰ¼½ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﺒﻮﻗﹰﺎ ﺑﻜﻮﻥ ﺁﺧﺮ ﰲ ﺣﻴﺰ ﺁﺧﺮ ،ﻓﺤﺮﻛﺔ ﻭﺇﻻﹼ
ﻓﺴﻜﻮﻥ¼ ،ﱂ ﻳﺮﺩ ﺳﺆﺍﻝ ﺁﻥ ﺍﳊﺪﻭﺙ؛ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜـﻮﻥ ﺩﺍﺧـﻼﹰ ﰲ ﺍﻟـﺴﻜﻮﻥ؛ ﻷ ﹼﻥ ﻣﻌـﲎ ﻗﻮﻟـﻪ½ :ﻭﺇ ﹼﻻ¼
ﺃﻱ :ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺴﺒﻮﻗﺎﹰ ﺑﻜﻮﻥ ﺁﺧﺮ ﰲ ﺣﻴﺰ ﺁﺧﺮ .ﻓﻴﺠﻮﺯ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺴﺒﻮﻗﹰﺎ ﺍﺻ ﹰﻼ ﺑﻜﻮﻥ ﺁﺧﺮ ،ﻛﻤـﺎ
ﰲ ﺁﻥ ﺍﳊﺪﻭﺙ ،ﺃﻭ ﻻ ﻳﻜﻮﻥ ﰲ ﺣﻴﺰ ﺁﺧﺮ ﺑﻞ ﰲ ﺫﻟﻚ ﺍﳊﻴﺰ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻣﻌﲎ ﻗﻮﳍﻢ[ ﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻤﲔ ،ﻭﻳﺘﺒﺎﺩﺭ ﻣﻨﻪ ﺃ ﹼﻥ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﳎﻤﻮﻉ
ﺍﻟﻜﻮﻧﲔ ،ﻭﺍﻟﺘﻤﺎﻳﺰ ﺑﻴﻨﻬﻤﺎ ﲝﺴﺐ ﻛﻮﻤﺎ ﰲ ﺣﻴﺰ ﺃﻭ ﺣﻴﺰﻳﻦ ،ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺃ ﹼﻥ ﻣﺎ ﺣـﺪﺙ ﰲ ﻣﻜـﺎﻥ ﻭﺍﻧﺘﻘـﻞ
ﺇﱃ ﺁﺧﺮ ﰲ ﺍﻵﻥ ﺍﻟﺜﺎﻟﺚ ،ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻛﻮﻧﻪ ﰲ ﺍﻵﻥ ﺍﻟﺜـﺎﱐ ﺟـﺰﺀ ﻣـﻦ ﺍﳊﺮﻛـﺔ ﻭﺍﻟـﺴﻜﻮﻥ ﻣﻌـﺎﹰ ،ﻭﻟـﺬﺍ
Å
! "١٠٩
ﰲ ﺁﻧﲔ ﰲ ﻣﻜﺎﻧﲔ ،ﻭﺍﻟﺴﻜﻮﻥ ﻛﻮﻧﺎﻥ ﰲ ﺁﻧﲔ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ¼ .ﻓﺈﻥ ﻗﻴﻞ)#:(١
ﳚﻮﺯ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺴﺒﻮﻗﹰﺎ ﺑﻜﻮﻥ ﺁﺧﺮ ﺃﺻ ﹰﻼ ،ﻛﻤﺎ ﰲ ﺁﻥ ﺍﳊﺪﻭﺙ ﻓﻼ ﻳﻜﻮﻥ
ﻣﺘﺤ ﺮﻛﺎﹰ ﻛﻤﺎ ﻻ ﻳﻜﻮﻥ ﺳﺎﻛﻨﹰﺎ .ﻗﻠﻨﺎ :ﻫﺬﺍ ﺍﳌﻨﻊ ﻻ ﻳﻀﺮﻧﺎِ ،ﻟ ﻤﺎ ﻓﻴﻪ ﻣﻦ ﺗﺴﻠﻴﻢ
ﺍﳌ ﺪﻋﻰ ،ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻜﻼﻡ ﰲ ﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ ﺗﻌﺪﺩﺕ ﻓﻴﻬﺎ ﺍﻷﻛﻮﺍﻥ ﻭﲡ ﺪﺩﺕ
ﻋﻠﻴﻬﺎ ﺍﻷﻋﺼﺎﺭ ﻭﺍﻷﺯﻣﺎﻥ .ﻭﺃﻣﺎ ﺣﺪﻭﺛﻬﻤﺎ ﻓﻸﻤﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﻭﻫﻲ ﻏﲑ
ﺑﺎﻗﻴﺔ).(٢ﻭﻷﻥﹼ ﻣﺎﻫﻴﺔ ﺍﳊﺮﻛﺔ ِﻟ ﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﺗﻘﺘﻀﻲ
ﺍﳌﺴﺒﻮﻗﻴﺔ ﺑﺎﻟﻐﲑ ﻭﺍﻷﺯﻟﻴﺔ ﺗﻨﺎﻓﻴﻬﺎ؛ ﻭﻷ ﹼﻥ ﻛﻞﹼ ﺣﺮﻛﺔ ﻓﻬﻲ ﻋﻠﻰ ﺍﻟﺘﻘ ﻀﻲ) (٣ﻭﻋﺪﻡ
ﺍﻻﺳﺘﻘﺮﺍﺭ ،ﻭﻛ ﹼﻞ ﺳﻜﻮﻥ ﻓﻬﻮ ﺟﺎﺋﺰ ﺍﻟﺰﻭﺍﻝ) ،(٤ﻷ ﹼﻥ ﻛﻞﹼ ﺟﺴﻢ ﻓﻬﻮ ﻗﺎﺑﻞ
ﻟﻠﺤﺮﻛﺔ ﺑﺎﻟﻀﺮﻭﺭﺓ .ﻭﻗﺪ ﻋﺮﻓﺖ ﺃ ﹼﻥ ﻣﺎ ﳚﻮﺯ ﻋﺪﻣﻪ ﳝﺘﻨﻊ ﻗﺪﻣﻪ .ﻭﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ
ﻭﺟﻬﻪ ﺍﻟﺸﺎﺭﺡ ﺑﻘﻮﻟﻪ½ :ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﺒﻮﻗﹰﺎ ...ﺇﱁ¼ ﻟﻴﻌﻠﻢ ﺃ ﹼﻥ ﺍﳊﺮﻛﺔ ﻛﻮﻥ ﺃ ﻭﻝ ﰲ ﻣﻜﺎﻥ ﺛﺎ ٍﻥ ،ﻭﺍﻟـﺴﻜﻮﻥ
ﻛﻮﻥ ﺛﺎ ٍﻥ ﰲ ﻣﻜﺎﻥ ﺃﻭﻝ١٢ .
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﻘ ﺮﺭ ﺑﻮﺟﻬﲔ ،ﺃﺣﺪﳘﺎ :ﺗﻘﺮﻳﺮﻩ ﻋﻠـﻰ ﻭﺟـﻪ ﺍﳌﻨـﻊ ﻭﺍﻟـﻨﻘﺾ ،ﻓﻌﻠـﻰ ﻫـﺬﺍ
ﳝﻜﻦ ﻟﻠﻤﺠﻴﺐ ﺟﻮﺍﺑﺎﻥ ﻋﻠﻰ ﻗﺎﻧﻮﻥ ﺍﳌﻨﺎﻇﺮﺓ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻣﻨﻊ ﻻ ﻳﻀﺮ ﻟﻠﻤﺴﺘﺪ ﹼﻝ؛ ﻷ ﹼﻥ ﺍﳌﺎﻧﻊ ﺳﹼﻠﻢ ﺃﺻﻞ
ﺍﳌﺪﻋﻰ ،ﻭﻫﻮ ﺣﺪﻭﺙ ﺍﳉﺴﻢ ﻭﺍﳉﻮﻫﺮ ،ﻭﺍﻵﺧﺮ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻟﻴﺲ ﰲ ﺍﳉﺴﻢ ﻣﻄﻠﻘﹰﺎ ،ﺑﻞ ﰲ ﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ
ﺗﻌﺪﺩﺕ ﻓﻴﻬﺎ ﺍﻷﻛﻮﺍﻥ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻏﲑ ﺑﺎﻗﻴﺔ[ ﻷﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﺑﺎﻗﻴـﹰﺔ ﻟﻜﺎﻧـﺖ ﻣﺘـﺼﻔﺔﹰ ﺑﺎﻟﺒﻘـﺎﺀ ﺍﻟـﺬﻱ ﻫـﻮ ﻋـﺮﺽ ،ﻓﻴﻠـﺰﻡ ﻗﻴـﺎﻡ ﺍﻟﻌـﺮﺽ
ﺑﺎﻟﻌﺮﺽ ،ﻭﻫﻮ ﳑﺘﻨﻊ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻏﲑ ﺑﺎﻗﻴﺔ ﻓﻼ ﺗﻜﻮﻥ ﻗﺪﳝﺔﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻟﺘﻘﻀﻲ[ ﺃﻱ :ﻳﺘﻘﻀﻰ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻭﻳﺘﺠ ﺪﺩ ﺁﺧﺮ ﻣﺜﻠﻪ ،ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﳊﺮﻛﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺟﺎﺋﺰ ﺍﻟﺰﻭﺍﻝ[ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﻟﺴﻜﻮﻥ .ﰲ "ﺍﳋﻴـﺎﱄ" :ﺇﻥ ﻗﻠـﺖ ﺟـﻮﺍﺯﻩ ﻻ ﻳـﺴﺘﻠﺰﻡ ﻭﻗﻮﻋـﻪ،
ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻮﺟﺪ ﺳﻜﻮﻥ ﻣﺴﺘﻤﺮ ،ﻗﻠﺖ :ﺟﻮﺍﺯﻩ ﻳﺴﺘﻠﺰﻡ ﺳﺒﻖ ﺍﻟﻌﺪﻡ؛ ﻷﻥﹼ ﺍﻟﻘﺪﻡ ﻳﻨـﺎﰲ ﺍﻟﻌـﺪﻡ ﻣﻄﻠﻘـﺎﹰ ،ﻭﺑـﻪ
ﻳﺘ ﻢ ﺍﳌﻘﺼﻮﺩ"١٢ .
!١١٠
ﺍﻟﺜﺎﻧﻴﺔ ﻓﻸﻥﹼ ﻣﺎ ﻻ ﳜﻠﻮ ﻋﻦ ﺍﳊﺎﺩﺙ ﻟﻮ ﺛﺒﺖ ﰲ ﺍﻷﺯﻝ ﻟﺰﻡ ﺛﺒﻮﺕ ﺍﳊﺎﺩﺙ ﰲ#
ﺍﻷﺯﻝ ﻭﻫﻮ ﳏﺎﻝ .ﻭﻫﺎﻫﻨﺎ ﺃﲝﺎﺙ :ﺍﻷ ﻭﻝ :ﺃﻧﻪ ﻻ ﺩﻟﻴﻞ)(١ﻋﻠﻰ ﺍﳓﺼﺎﺭ
ﺍﻷﻋﻴﺎﻥ ﰲ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ ،ﻭﺃﻧﻪ ﳝﺘﻨﻊ ﻭﺟﻮﺩ ﳑﻜﻦ ﻳﻘﻮﻡ ﺑﺬﺍﺗﻪ ﻭﻻ
ﻳﻜﻮﻥ ﻣﺘﺤﻴﺰﹰﺍ ﺃﺻﻼﹰ ،ﻛﺎﻟﻌﻘﻮﻝ ﻭﺍﻟﻨﻔﻮﺱ ﺍ ﺮﺩﺓ) (٢ﺍﻟﱵ ﻳﻘﻮﻝ ﺎ ﺍﻟﻔﻼﺳﻔﺔ،
ﻭﺍﳉﻮﺍﺏ) :(٣ﺃ ﹼﻥ ﺍﳌﺪﻋﻰ ﺣﺪﻭﺙ ﻣﺎ ﺛﺒﺖ ﻭﺟﻮ ﺩﻩ ﻣﻦ ﺍﳌﻤﻜﻨﺎﺕ ،ﻭﻫﻮ
ﺍﻷﻋﻴﺎﻥ ﺍﳌﺘﺤﻴﺰﺓ ﻭﺍﻷﻋﺮﺍﺽ؛ ﻷﻥﱠ ﺃﺩﻟﹼﺔ ﻭﺟﻮﺩ ﺍﺮﺩﺍﺕ ﻏﲑ ﺗﺎﻣﺔ) (٤ﻋﻠﻰ ﻣﺎ
ﺑﻴﻦ ﰲ ﺍﳌﻄ ﻮﻻﺕ ،ﺍﻟﺜﺎﱐ) :(٥ﺃﻥﹼ ﻣﺎ ﺫﻛﺮ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﺣﺪﻭﺙ ﲨﻴﻊ
ﺍﻷﻋﺮﺍﺽ؛ ﺇﺫ ﻣﻨﻬﺎ ﻣﺎ ﻻﻳﺪﺭﻙ ﺑﺎﳌﺸﺎﻫﺪﺓ ﺣﺪﻭﺛﻪ ﻭﻻ ﺣﺪﻭﺙ ﺃﺿﺪﺍﺩﻩ،
ﻛﺎﻷﻋﺮﺍﺽ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺎﻟﺴﻤﻮﺍﺕ ﻣﻦ ﺍﻷﺿﻮﺍﺀ ﻭﺍﻷﺷﻜﺎﻝ ﻭﺍﻻﻣﺘﺪﺍﺩﺍﺕ،
) (١ﻗﻮﻟﻪ] :ﻻ ﺩﻟﻴﻞ[ ﺃﻱ :ﺩﻟﻴﻞ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﳓﺼﺎﺭ ﺍﻷﻋﻴﺎﻥ ﰲ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ ،ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧـﻪ ﳝﺘﻨـﻊ
ﻭﺟﻮﺩ ﳑﻜﻦ ﻳﻘﻮﻡ ﺑﺬﺍﺗﻪ ﻭﻻ ﻳﻜﻮﻥ ﻣﺘﺤﻴﺰﹰﺍ ﺃﺻ ﹰﻼ ،ﻓﻼ ﻳﺼﺢ ﺣﺼﺮ ﺍﻷﻋﻴﺎﻥ ﰲ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻨﻔﻮﺱ ﺍ ﺮﺩﺓ[ ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺄ ﹼﻥ ﺍﺮﺩ ﻳﺸﺎﺭﻛﻪ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﰲ ﺍﻟﺘﺠـ ﺮﺩ ،ﻓﻴﻤﺘـﺎﺯ ﻋﻨـﻪ ﺑﻘﻴـﺪ
ﺁﺧﺮ ،ﻓﻴﻠﺰﻡ ﺗﺮﻛﻴﺐ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ِﻣﻤﺎ ﺑﻪ ﺍﻻﺷـﺘﺮﺍﻙ ﻭِﻣ ﻤـﺎ ﺑـﻪ ﺍﻻﻣﺘﻴـﺎﺯ ،ﻟـﻴﺲ ﺑـﺸﻲﺀ؛ ﺇﺫ ﺍﻻﺷـﺘﺮﺍﻙ ﰲ
ﺍﻟﻌﻮﺍﺭﺽ ﺳﻴﻤﺎ ﺍﻟﺴﻠﺒﻴﺔ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺘﺮﻛﻴﺐ ﻋﻠﻰ ﺃﻧـﻪ ﳚـﻮﺯ ﺃﻥ ﳝﺘـﺎﺯ ﺑﺘﻌـﻴﻦ ﻋـﺪﻣ ﻲ ،ﻛﻤـﺎ ﻫـﻮ ﻣـﺬﻫﺐ
ﺍﳌﺘﻜﹼﻠﻤﲔ" ١٢ .ﺥ" ﺑﺰﻳﺎﺩﺓ.
) (٣ﻗﻮﻟﻪ] :ﻭﺍﳉﻮﺍﺏ[ ﺟﻮﺍﺏ ﻋﻠﻰ ﲢﺮﻳﺮ ﺍﳌﺪﻋﻰ ﺣﺎﺻـﻠﻪ ﺃﻥﹼ ﺍﳌﻘـﺼﻮﺩ ﺇﺛﺒـﺎﺕ ﺍﻟﻮﺍﺟـﺐ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ
ﻭﺗﻮﺣﻴﺪﻩ ﻭﺻﻔﺎﺗﻪ ،ﻭﺣﺪﻭﺙ ﻣﺎﺛﺒﺖ ﻭﺟﻮﺩﻩ ﻳﻜﻔﻲ ﳍﺬﺍ ﺍﳌﻘﺼﻮﺩ ﻭﻫﻮ ﺍﳌﺪﻋﻰ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻏﲑ ﺗﺎﻣﺔ[ ﻛﻤﺎ ﺃ ﹼﻥ ﺃﺩﹼﻟﺔ ﻧﻔﻴﻬﺎ ﻛﺬﻟﻚ ﻏﲑ ﺗﺎﻣﺔ ،ﻣﻨﻬﺎ ﻣﺎ ﺳﺒﻖ ﺁﻧﻔﹰﺎ" ١٢ .ﺥ" ﺍﻟﺘﻘﺎﻃﹰﺎ.
) (٥ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﱐ[ ﺇﻳﺮﺍﺩ ﻋﻠـﻰ ﻗﻮﻟـﻪ½ :ﺃﻣـﺎ ﺍﻷﻋـﺮﺍﺽ ﻓﺒﻌـﻀﻬﺎ ...ﺇﱁ¼ ﺗﻘﺮﻳـﺮﻩ ﺃﻥﹼ ﺍﳌﻄﻠـﻮﺏ ﻫﺎﻫﻨـﺎ ﺇﺛﺒـﺎﺕ
ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺋﻪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺇﺛﺒﺎﺕ ﺣﺪﻭﺙ ﲨﻴﻊ ﺍﻷﻋﺮﺍﺽ ،ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟـﺴﺎﺑﻖ ﻻﻳﻨﺘـﻬﺾ ﺇﻻﹼ
!١١١ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺣﺪﻭﺙ ﻣﺎ ﺷﻮﻫﺪ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺣﺪﻭﺛﻪ ﻭﺃﺩﺭﻙ ﻋﺪﻣﻪ"١٢ .
ﻭﺍﳉﻮﺍﺏ) :(١ﺃﻥﹼ ﻫﺬﺍ ﻏﲑ ﳐ ﹼﻞ ﺑﺎﻟﻐﺮﺽ؛ ﻷﻥﹼ ﺣﺪﻭﺙ ﺍﻷﻋﻴﺎﻥ ﻳﺴﺘﺪﻋﻲ#
ﺣﺪﻭﺙ ﺍﻷﻋﺮﺍﺽ ،ﺿﺮﻭﺭﺓ ﺃﺎ ﻻ ﺗﻘﻮﻡ ﺇ ﹼﻻ ﺎ ،ﺍﻟﺜﺎﻟﺚ) :(٢ﺃﻥﹼ ﺍﻷﺯﻝ ﻟﻴﺲ
ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺎﻟﺔ ﳐﺼﻮﺻﺔ ﺣﱴ ﻳﻠﺰﻡ ﻣﻦ ﻭﺟﻮﺩ ﺍﳉﺴﻢ ﻓﻴﻬﺎ ﻭﺟﻮﺩ ﺍﳊﻮﺍﺩﺙ
ﻓﻴﻬﺎ ،ﺑﻞ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﺪﻡ ﺍﻷﻭﻟﻴﺔ ﺃﻭ ﻋﻦ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ﰲ ﺃﺯﻣﻨﺔ
ﻣﻘ ﺪﺭﺓ) (٣ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﰲ ﺟﺎﻧﺐ ﺍﳌﺎﺿﻲ .ﻭﻣﻌﲎ ﺃﺯﻟﻴﺔ ﺍﳊﺮﻛﺎﺕ ﺍﳊﺎﺩﺛﺔ ﺃﻧﻪ
ﻣﺎ ﻣﻦ ﺣﺮﻛﺔ ﺇ ﹼﻻ ﻭﻗﺒﻠﻬﺎ ﺣﺮﻛﺔ ﺃﺧﺮﻯ ﻻ ﺇﱃ ﺑﺪﺍﻳﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﺬﻫﺐ
ﺍﻟﻔﻼﺳﻔﺔ ،ﻭﻫﻢ ﻳﺴﹼﻠﻤﻮﻥ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻣﻦ ﺟﺰﺋﻴﺎﺕ ﺍﳊﺮﻛﺔ ﺑﻘﺪﱘ ،ﻭﺇﳕﺎ
ﺍﻟﻜﻼﻡ ﰲ ﺍﳊﺮﻛﺔ ﺍﳌﻄﻠﻘﺔ ﻭﺍﳉﻮﺍﺏ :ﺃﻧﻪ ﻻ ﻭﺟﻮﺩ ﻟﻠﻤﻄﻠﻖ) (٤ﺇ ﹼﻻ ﰲ ﺿﻤﻦ
) (١ﻗﻮﻟﻪ] :ﻭﺍﳉﻮﺍﺏ[ ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺩﻟﻴـﻞ ﺣـﺪﻭﺙ ﺍﳊﺮﻛـﺔ ﻭﺍﻟـﺴﻜﻮﻥ ﻳـﺪﻝﹼ ﻋﻠـﻰ ﺣـﺪﻭﺙ ﺍﻷﻋﻴـﺎﻥ ﻛﻠﹼﻬـﺎ،
ﻭﺣﺪﻭﺙ ﺍﻷﻋﻴﺎﻥ ﻳﺴﺘﻠﺰﻡ ﺣﺪﻭﺙ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻘﺎﺋﻤﺔ ﺎ ،ﻓﻌﺪﻡ ﺇﺩﺭﺍﻙ ﺣـﺪﻭﺙ ﺑﻌـﺾ ﺍﻷﻋـﺮﺍﺽ ﻻ ﳜـ ﹼﻞ
ﺑﺎﳌﻘﺼﻮﺩ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﻟﺚ[ ﺇﻳﺮﺍﺩ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﺎ ﻻ ﳜﻠﻮ ﻋﻦ ﺍﳊـﺎﺩﺙ ﻟـﻮ ﺛﺒـﺖ ﰲ ﺍﻷﺯﻝ ﻟـﺰﻡ ﺛﺒـﻮﺕ ﺍﳊـﺎﺩﺙ ﰲ
ﺍﻷﺯﻝ¼ ،ﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﺍﻷﺯﻟﻴﺔ ﻟﻴﺴﺖ ﻋﺒﺎﺭﺓ ﻋﻦ ﻛﻮﻧﻪ ﰲ ﻭﻗﺖ ﺃﻭ ﺣﺎﻟﺔ ﺧﺎﺻﺔ ،ﺑﻞ ﻋﺒـﺎﺭﺓ ﻋـﻦ ﻋـﺪﻡ ﺑﺪﺍﻳـﺔ
ﻭﺟﻮﺩﻩ ﺛﺎﺑﺘﹰﺎ ﻛﺎﻥ ﺃﻭ ﺯﻣﺎﻧﻴﺎﹰ ،ﺃﻭ ﻋـﻦ ﺍﺳـﺘﻤﺮﺍﺭﻩ ﻭﺳـﻴﻼﻧﻪ ﰲ ﺃﺯﻣﻨـﺔ ﻏـﲑ ﻣﺘﻨﺎﻫﻴـﺔ ﻣﺎﺿـﻴﺔ ،ﻭﻫـﺬﺍ ﳐـﺘﺺ
ﺑﺎﻟﺰﻣﺎ ﹼﱐ ﻛﺎﳊﺮﻛﺎﺕ ﻭﺍﻟﻔﻠﻜﻴﺎﺕ ،ﻭﺍﻷﺯﻟﻴﺔ ﰲ ﺍﳊﺮﻛﺎﺕ ﺃﺯﻟﻴﺔ ﺗﻌﺎﻗﺒﻴﺔ ﻻ ﻗﺮﺍﺭﻳﺔ ،ﻓﻼ ﻳﻠﺰﻡ ﲝﺪﻭﺙ ﻛـ ﹼﻞ
ﺣﺮﻛﺔ ﻋﺪﻡ ﺃﺯﻟﻴﺘﻬﺎ ﻭﻻ ﻋﺪﻡ ﺃﺯﻟﻴﺔ ﻃﺒﻌﻴﺔ ﺍﳊﺮﻛﺔ ،ﻭﻭﺟﻮﺩﻫﺎ ﺳﻴﺎﻝ ﰲ ﺿﻤﻦ ﻫـﺬﻩ ﺍﻟﻮﺟـﻮﺩﺍﺕ ﺍﳊﺎﺩﺛـﺔ.
" ١٢ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٣ﻗﻮﻟﻪ] :ﻣﻘﺪﺭﺓ[ ﺇﳕﺎ ﻭﺻﻒ ﺍﻷﺯﻣﻨﺔ ﺑﺎﳌﻘـﺪﺭﺓ؛ ﻷ ﹼﻥ ﺍﻟﺰﻣـﺎﻥ ﺃﻣـﺮ ﻭﺍﺣـﺪ ﻣـﺴﺘﻤﺮ ،ﻭﺍﻧﻘـﺴﺎﻣﻪ ﺇﱃ ﺍﻷﺯﻣﻨـﺔ
ﺃﻣﺮﻓﺮﺿ ﻲ" ١٢ .ﻧﱪﺍﺱ".
) (٤ﻗﻮﻟﻪ] :ﻻ ﻭﺟﻮﺩ ﻟﻠﻤﻄﻠﻖ ...ﺇﱁ[ ﺃﻱ :ﺍﳊﺮﻛﺔ ﺍﳌﻄﻠﻘﺔ؛ ﺇﺫ ﻫﻲ ﻣﺎﻫﻴﺔ ﻛﹼﻠﻴﺔ ،ﻭﻫﻲ ﻻ ﺗﻮﺟـﺪ ﺑـﺎﻟﻮﺟﻮﺩ
ﺍﻟﻌﻴﲏ ﺍﻷﺻﻠﻲ ،ﺇﻻﹼ ﰲ ﺟﺰﺋﻴﺎﺎ"١٢ .
!١١٢
ﺍﳉﺰﺋﻲ ،ﻓﻼ ﻳﺘﺼ ﻮﺭ) (١ﻗﺪﻡ ﺍﳌﻄﻠﻖ ﻣﻊ ﺣﺪﻭﺙ ﻛﻞﹼ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ ،ﺍﻟﺮﺍﺑﻊ)#:(٢
ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﻞﹼ ﺟﺴﻢ ﰲ ﺣﻴﺰ ﻟﺰﻡ ﻋﺪﻡ ﺗﻨﺎﻫﻲ ﺍﻷﺟﺴﺎﻡ؛ ﻷ ﹼﻥ ﺍﳊﻴﺰ ﻫﻮ
ﺍﻟﺴﻄﺢ) (٣ﺍﻟﺒﺎﻃﻦ ﻣﻦ ﺍﳊﺎﻭﻱ ﺍﳌﻤﺎﺱ ﻟﻠﺴﻄﺢ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﶈﻮﻱ،
ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺍﳊﻴﺰ ﻋﻨﺪ ﺍﳌﺘﻜﹼﻠﻤﲔ ﻫﻮ ﺍﻟﻔﺮﺍﻍ ﺍﳌﺘﻮﻫﻢ) (٤ﺍﻟﺬﻱ ﻳﺸﻐﻠﻪ
ﺍﳉﺴﻢ) (٥ﻭﺗﻨﻔﺬ ﻓﻴﻪ ﺃﺑﻌﺎﺩﻩ ،ﻭﻟﹶﻤﺎ ﺛﺒﺖ) (٦ﺃ ﹼﻥ ﺍﻟﻌﺎﱂ ﳏﺪﺙ ،ﻭﻣﻌﻠﻮﻡ ﺃ ﹼﻥ
ﺍﶈﺪﺙ ﻻ ﺑ ﺪ ﻟﻪ ﻣﻦ ﳏﺪﺙ ،ﺿﺮﻭﺭﺓ ﺍﻣﺘﻨﺎﻉ ﺗﺮﺟﺢ ﺃﺣﺪ ﻃﺮﰲ ﺍﳌﻤﻜﻦ)(٧
ﻣﻦ ﻏﲑ ﻣﺮ ﺟﺢ ،ﺛﺒﺖ ﺃ ﹼﻥ ﻟﻪ ﳏﺪﺛﺎﹰ.
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﻳﺘﺼﻮﺭ ...ﺇﱁ[ ﺃﻯ :ﻻ ﻳﺘﺼﻮﺭ ﻗﺪﻡ ﻣﺎﻫﻴﺔ ﺍﳊﺮﻛﺔ ﻣﻊ ﺣﺪﻭﺙ ﺟﺰﺋﻴﺎﺎ ،ﻭﻻ ﻳـﺮﺩ ﻋﻠﻴـﻪ
ﺑﺄﻥﹼ ﺍﳌﻄﻠﻖ ﻛﻤﺎ ﻳﻮﺟﺪ ﰲ ﺿﻤﻦ ﻛﻞﹼ ﺟﺰﺋﻲ ﻟﻪ ﺑﺪﺍﻳﺔ ،ﻓﻴﺄﺧﺬ ﺣﻜـﻢ ﺫﻟـﻚ ﺍﳉﺰﺋـﻲ ﺃﻋـﲏ :ﺍﻟﺒﺪﺍﻳـﺔ،
ﻛﺬﻟﻚ ﻳﻮﺟﺪ ﰲ ﺿﻤﻦ ﲨﻴﻊ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﱵ ﻟﻴﺴﺖ ﳍﺎ ﺑﺪﺍﻳﺔ ،ﻓﻴﺄﺧﺬ ﺬﺍ ﺍﻻﻋﺘﺒـﺎﺭ ﺣﻜﻤﻬـﺎ ﺃﻋـﲏ:
ﻋﺪﻡ ﺍﻟﺒﺪﺍﻳﺔ ،ﻭﺣﻴﻨﺌﺬ ﻻ ﻳﻠﺰﻡ ﺣﺪﻭﺙ ﻣﻄﻠﻖ ﺍﳊﺮﻛﺔ ،ﻓـﺈﻥﹼ ﻋـﺪﻡ ﺗﻨـﺎﻫﻲ ﺍﳊﺮﻛـﺎﺕ ﺑﺎﻃـﻞ ﺑـﺎﻟﺘﻄﺒﻴﻖ
ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﱪﺍﻫﲔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﺮﺍﺑﻊ[ ﺭﺩ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻓﻸﻥﹼ ﺍﳉﺴﻢ ﺃﻭ ﺍﳉﻮﻫﺮ ﻻ ﳜﻠﻮ ﻋﻦ ﺍﻟﻜـﻮﻥ ﰲ ﺍﳊﻴـﺰ ،ﺣﺎﺻـﻠﻪ ﺃﻧـﻪ ﻟـﻮ
ﻛﺎﻥ ﻛ ﹼﻞ ﺟﺴﻢ ﰲ ﺣﻴﺰ ﻟﺰﻡ ﻋﺪﻡ ﺗﻨﺎﻫﻲ ﺍﻷﺟـﺴﺎﻡ؛ ﻷ ﹼﻥ ﺍﳊﻴـﺰ ﻋﺒـﺎﺭﺓ ﻋـﻦ ﺍﻟـﺴﻄﺢ ﺍﻟﺒـﺎﻃﻦ ﻣـﻦ ﺍﳉـﺴﻢ
ﺍﳊﺎﻭﻱ ﺍﳌﻤﺎﺱ ﻟﻠﺴﻄﺢ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﳉﺴﻢ ﺍﶈﻮ ﻱ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ﺑﺎﻟﺘﻄﺒﻴﻖ ﻭﺍﻟﺴﻠﹼﻤ ﻲ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﳊﻴﺰ ﻫﻮ ﺍﻟﺴﻄﺢ ...ﺇﱁ[ ﻫﺬﺍ ﻣﺒ ﲏ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﳌﺸﺎﺋﻴﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻔﺮﺍﻍ ﺍﳌﺘﻮ ﻫﻢ[ ﺃﻱ :ﺍﳋـﻼﺀ ﺍﻟـﺬﻱ ﻳﺘـﻮﻫﻢ ﺃﻧـﻪ ﻓـﺮﺍﻍ ،ﻭﻫـﻮ ﻣﻌـﺪﻭﻡ ﰲ ﺍﳊﻘﻴﻘـﺔ ،ﻭﺇﳕـﺎ ﻗﻴـﺪ
ﺑﺎﳌﺘﻮ ﻫﻢ؛ ﻷ ﹼﻥ ﺍﻟﻔﺮﺍﻍ ﺍﳌﻮﺟﻮﺩ ﻟﻴﺲ ﻣﺬﻫﺐ ﺍﳌﺘﻜﻠﹼﻤﲔ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻻ ﻳﻠﺰﻡ ﻋﺪﻡ ﺗﻨـﺎﻫﻲ ﺍﻷﺟـﺴﺎﻡ؛ ﻷ ﹼﻥ
ﺍﻟﻔﺮﺍﻍ ﺍﳌﺘﻮ ﻫﻢ ﻟﻴﺲ ﲜﺴﻢ ﻭﻻ ﻣﺴﺘﻠﺰﻡ ﻟﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻳﺸﻐﻠﻪ ﺍﳉﺴﻢ[ ﺧﺼﻪ ﺑﺎﻟﺬﻛﺮ؛ ﻷ ﹼﻥ ﺍﻟﻜﻼﻡ ﰲ ﺍﻷﺟﺴﺎﻡ ،ﻭﺇﻻﹼ ﻓﻬﻮ ﻣﺎ ﻳﺸﻐﻠﻪ ﺍﳉﺴﻢ ﺃﻭ ﺍﳉﻮﻫﺮ" ١٢ .ﺥ"
) (٦ﻗﻮﻟﻪ] :ﹶﻟ ﻤﺎ ﺛﺒﺖ[ ﺃﻱ :ﹶﻟ ﻤﺎ ﺛﺒﺖ ﺑﺎﻟﺪﻟﻴﻞ ﺃ ﹼﻥ ﺍﻟﻌﺎﱂ ﺣﺎﺩﺙ ﻣﺴﺒﻮﻕ ﺑﺎﻟﻌﺪﻡ ،ﻭﻣﻌﻠﻮﻡ ﺃ ﹼﻥ ﻭﺟﻮﺩﻩ ﻟﻴﺲ ﺑﺬﺍﺗﻪ،
ﻭﻳﺴﺘﻮﻱ ﰲ ﺍﻟﻌﻘﻞ ﻭﺟﻮﺩﻩ ﻭﻋﺪﻣﻪ ،ﻓﻼ ﺑ ﺪ ﻟﻪ ﻣﻦ ﻣﺮﺟﺢ ﻳﺮﺟﺢ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﻋﻠﻰ ﺍﻵﺧﺮ١٢ .
!١١٣ ) (٧ﻗﻮﻟﻪ] :ﻃﺮﰲ ﺍﳌﻤﻜﻦ[ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻌﺪﻡ"١٢ .
)ﻭﺍﶈﺪﺙ ﻟﻠﻌﺎﱂ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ( ﺃﻱ :ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺟﺐ) (١ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻱ#
ﻳﻜﻮﻥ ﻭﺟﻮﺩﻩ ﻣﻦ ﺫﺍﺗﻪ) ،(٢ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﺷﻲﺀ ﺃﺻﻼﹰ)(٣؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺟﺎﺋﺰ
ﺍﻟﻮﺟﻮﺩ) (٤ﻟﻜﺎﻥ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﺎﱂ ،ﻓﻠﻢ ﻳﺼﻠﺢ ﳏﺪﺛﺎﹰ) (٥ﻟﻠﻌﺎﱂ ﻭﻣﺒﺪﺃ ﻟﻪ ،ﻣﻊ
ﺃ ﹼﻥ ﺍﻟﻌﺎﹶﻟﻢ ﺍﺳﻢ ﳉﻤﻴﻊ ﻣﺎ ﻳﺼﻠﺢ ﻋﻠﻤﹰﺎ) (٦ﻋﻠﻰ ﻭﺟﻮﺩ ﻟﻪ ،ﻭﻗﺮﻳﺐ ﻣﻦ ﻫﺬﺍ) (٧ﻣﺎ
ﻳﻘﺎﻝ :ﺇﻥﹼ ﻣﺒﺪﺃ ﺍﳌﻤﻜﻨﺎﺕ ﺑﺄﺳﺮﻫﺎ ﻻ ﺑ ﺪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺟﺒﹰﺎ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﳑﻜﻨﹰﺎ
ﻟﻜﺎﻥ ﻣﻦ ﲨﻠﺔ ﺍﳌﻤﻜﻨﺎﺕ ،ﻓﻠﻢ ﻳﻜﻦ ﻣﺒﺪﺀ ﳍﺎ ،ﻭﻗﺪ ﻳﺘﻮﻫﻢ) (٨ﺃ ﹼﻥ ﻫﺬﺍ ﺩﻟﻴﻞ
) (١ﻗﻮﻟﻪ] :ﺃﻱ :ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺟﺐ[ ﱂ ﻳﻘﻞ ﺃﻱ :ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ؛ ﻷﻥﹼ ﺍﻻﺳـﻢ ﺍﻟـﺸﺮﻳﻒ ﺇﳕـﺎ ﻣﺪﻟﻮﻟـﻪ ﺍﻟـﺬﺍﺕ
ﺍﳌﺘﻌﺎﻟﻴﺔ ﻻ ﺍﳌﻔﻬﻮﻡ" ١٢ .ﺍﺑﻦ ﻋﺮﺱ".
) (٢ﻗﻮﻟﻪ] :ﻭﺟﻮﺩﻩ ﻣﻦ ﺫﺍﺗﻪ[ ﺃﻱ :ﺫﺍﺗﻪ ﻣﺴﺘﻘﹼﻠﺔ ﰲ ﻭﺟﻮﺩﻩ١٢ .
) (٣ﻗﻮﻟـﻪ] :ﺇﱃ ﺷـﻲﺀ ﺃﺻـ ﹰﻼ[ ﺃﻱ :ﻻ ﳛﺘـﺎﺝ ﺇﱃ ﺷـﻲﺀ ﻣﻨﻔـﺼﻞ ﻋـﻦ ﺫﺍﺗـﻪ ،ﻻ ﰲ ﺫﺍﺗـﻪ ﻭﻻ ﰲ ﺻـﻔﺎﺗﻪ؛ ﺇﺫ
ﺍﶈﺘﺎﺝ ﻫﻮ ﺍﳌﻤﻜﻦ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺟﺎﺋﺰ ﺍﻟﻮﺟﻮﺩ[ ﺃﺭﺍﺩ ﺑـ½ﺍﳉﺎﺋﺰ¼ ﺍﳉﺎﺋﺰ ﺍﳌﺒﺎﻳﻦ ﺍﳌﻐﺎﻳﺮ ﻟﻠﻮﺍﺟﺐ ،ﻓﻼ ﻳﺮﺩ ﺑﺄ ﹼﻥ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ِﻣ ﻤﺎ
ﳚﻮﺯ ﻭﺟﻮﺩﻩ ،ﻭﻟﻴﺴﺖ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﺎﱂ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﻠﻢ ﻳﺼﻠﺢ ﳏ ِﺪﺛﹰﺎ[ ﻷﻧﻪ ﻳﻠـﺰﻡ ﻛﻮﻧـﻪ ﻋﹼﻠـﺔ ﻟﻨﻔـﺴﻪ ﰲ ﺑﻌـﺾ ﺍﳊﻮﺍﺷـﻲ ﻗﻮﻟـﻪ½ :ﱂ ﻳـﺼﻠﺢ ﳏـﺪﺛﹰﺎ
ﻟﻠﻌﺎﱂ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊ ﻖ ﻣﻦ ﺍﺳﺘﻨﺎﺩ ﻛ ﹼﻞ ﺍﶈﺪﺛﺎﺕ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﺍﺑﺘـﺪﺍﺀ ،ﻭﻗﻮﻟـﻪ½ :ﺃﻭ ﻣﺒـﺪﺃ ﻟـﻪ¼
ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺬﻫﺐ ﺍﻟﻔﻼﺳﻔﺔ ﻣﻦ ﺍﺳﺘﻨﺎﺩ ﺍﳌﻤﻜﻨﺎﺕ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ،ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﻟﻴـﻪ ﺗﻌـﺎﱃ ،ﻭﺍﻟﺘﻠﺨـﻴﺺ
ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺟﺎﺋﺰ ﺍﻟﻮﺟﻮﺩ ﱂ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﻧﻌﺎﹰ ﻟﻠﻌﺎﱂ ﻋﻠﻰ ﺍﳌﺬﻫﺒﲔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻣﺎ ﻳﺼﻠﺢ ﻋﻠﻤﹰﺎ[ ﺃﻱ :ﻋﻼﻣﺔ ﻭﺩﻟﻴ ﹰﻼ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﳌﺒﺪﺃ ﻟﻪ ،ﻭﺍﻟﺸﻲﺀ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻓﻼ ﻳﻜﻮﻥ
ﻣﺒﺪﺃ ﻭﻣﺪﻟﻮﻻﹰ؛ ﺇﺫ ﻻ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻣﻦ ﺍﻟﻌﺎﱂ ﻓﻴﻠﺰﻡ ﺍﻟﺘﻨﺎﻗﺾ" ١٢ .ﺧﻴﺎﱄ".
) (٧ﻗﻮﻟﻪ] :ﻗﺮﻳﺐ ﻣﻦ ﻫﺬﺍ[ ﺃﻱ :ﻣﻦ ﻗﻮﻟﻨﺎ½ :ﻟﻮ ﻛﺎﻥ ﺟـﺎﺋﺰ ﺍﻟﻮﺟـﻮﺩ ﻟﻜـﺎﻥ ﻣـﻦ ﲨﻠـﺔ ﺍﻟﻌـﺎﱂ¼ ،ﻭﺍﳌـﺮﺍﺩ ﺃﻥﹼ
ﺣﺎﺻﻞ ﺍﻟﺪﻟﻴﻠﲔ ﻭﺍﺣﺪ ،ﺇﻻﹼ ﺃ ﹼﻥ ﺍﻷ ﻭﻝ ﺑﻄﺮﻳﻖ ﺍﳊﺪﻭﺙ ﻭﺍﻟﺜﺎﱐ ﺑﻄﺮﻳﻖ ﺍﻹﻣﻜﺎﻥ" ١٢ .ﻥ"
) (٨ﻗﻮﻟﻪ] :ﻗﺪ ﻳﺘﻮ ﻫﻢ[ ﻟﻴﺖ ﺷﻌﺮﻱ ﻛﻴﻒ ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﺘﻮﻫﻢ ﺑﻌﺾ ﺍﶈ ﺸﲔ ﺇﱃ ﺻـﺎﺣﺐ "ﺍﳌﻮﺍﻗـﻒ" ﻭﻫـﻮ
ﺑﺮﺉ ﻣﻨﻪ ،ﺑﻞ ﻗﺪ ﺻﺮﺡ ﺑﺄ ﹼﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﳐﺘﺺ ﺑﺎﻟﺘﺴﻠﺴﻞ ،ﺇ ﹼﻻ ﺃﻧﻪ ﻗﺎﻝ ﻓﻴﻤﺎ ﺑﻌﺪ½ :ﺇﳕﺎ ﻳﺘ ﻢ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺇﺫﺍ
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! "١١٤
ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ ﻣﻦ ﻏﲑ ﺍﻓﺘﻘﺎﺭ ﺇﱃ ﺇﺑﻄﺎﻝ ﺍﻟﺘﺴﻠﺴﻞ ،ﻭﻟﻴﺲ ﻛﺬﻟﻚ ،ﺑﻞ#
ﻫﻮ ﺇﺷﺎﺭﺓ) (١ﺇﱃ ﺃﺣﺪ ﺃﺩﹼﻟﺔ ﺑﻄﻼﻥ ﺍﻟﺘﺴﻠﺴﻞ ﻭﻫﻮ ﺃﻧﻪ ﻟﻮ ﺗﺮﺗﺐ ﺳﻠﺴﻠﺔ
ﺍﳌﻤﻜﻨﺎﺕ ﻻ ﺇﱃ ﺎﻳﺔٍ ﻻﺣﺘﺎﺟﺖ ﺇﱃ ﻋﹼﻠﺔ ،ﻭﻫﻲ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ
ﻧﻔﺴﻬﺎ) (٢ﻭﻻ ﺑﻌﻀﻬﺎ ،ﻻﺳﺘﺤﺎﻟﺔ ﻛﻮﻥ ﺍﻟﺸﻲﺀ) (٣ﻋﻠﹼﺔ ﻟﻨﻔﺴﻪ ﻭﻟﻌﻠﻠﻪ) ،(٤ﺑﻞ
ﺧﺎﺭﺟﺎﹰ ﻋﻨﻬﺎ ،ﻓﻴﻜﻮﻥ ﻭﺍﺟﺒﺎﹰ ﻓﺘﻨﻘﻄﻊ ﺍﻟﺴﻠﺴﻠﺔ ،ﻭﻣﻦ ﻣﺸﻬﻮﺭ ﺍﻷﺩﻟﹼﺔ ﺑﺮﻫﺎﻥ
ﺍﻟﺘﻄﺒﻴﻖ ،ﻭﻫﻮ ﺃﻥ ﻧﻔﺮﺽ ﻣﻦ ﺍﳌﻌﻠﻮﻝ ﺍﻷﺧﲑ ﺇﱃ ﻏﲑ ﺍﻟﻨﻬﺎﻳﺔ ﲨﻠﺔ ﻭﻣِﻤﺎ ﻗﺒﻠﻪ
ﺑﻮﺍﺣﺪ) (٥ﻣﺜﻼﹰ ﺇﱃ ﻏﲑ ﺍﻟﻨﻬﺎﻳﺔ ﲨﻠﺔ ﺃﺧﺮﻯ) ،(٦ﺛﹸﻢ ﻧﻄﺒﻖ) (٧ﺍﳉﻤﻠﺘﲔ ﺑﺄﻥ
ﺃﺛﺒﺘﻨﺎ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺑﻄﺮﻳﻖ ﻻ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺇﺑﻄﺎﻝ ﺍﻟﺘﺴﻠﺴﻞ ﻭﺇ ﹼﻻ ﻟﺰﻡ ﺍﻟﺪﻭﺭ¼١٢ .
) (١ﻗﻮﻟﻪ] :ﺑﻞ ﻫﻮ ﺇﺷﺎﺭﺓ[ ﻓﻴﻪ ﲝﺚ؛ ﻷﻥﹼ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺩﻟﻴﻞ ﺑﻄﻼﻧﻪ ﻟﻴﺲ ﺍﻓﺘﻘﺎﺭﹰﺍ ﻟﻪ ،ﻭﺇﳕـﺎ ﺛﺒـﺖ ﺍﻻﻓﺘﻘـﺎﺭ ﺇﻥ
ﻟﻮ ﺃﺧﺬ ﺑﻄﻼﻧﻪ ﻣﻘﺪﻣﺔ ﻟﻠﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ ،ﻭﻟﻴﺲ ﻛﺬﻟﻚ" ١٢ .ﺭ"
) (٢ﻗﻮﻟﻪ] :ﻧﻔﺴﻬﺎ[ ﺃﻱ :ﻧﻔﺲ ﺳﻠﺴﻠﺔ ﺍﳌﻤﻜﻨﺎﺕ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻﺳﺘﺤﺎﻟﺔ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ...ﺇﱁ[ ﺃﻱ :ﻟﻮ ﻛﺎﻥ ﻋﻠﹼﺔ ﳎﻤﻮﻉ ﺍﻟﺴﻠﺴﻠﺔ ﻫﻲ ﳎﻤـﻮﻉ ﺍﻟﺴﻠـﺴﻠﺔ ﻟـﺰﻡ
ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻲﺀ ﻋﻠﹼﺔ ﻟﻨﻔﺴﻪ ،ﻭﻫﺬﺍ ﳏﺎﻝ ﻻﺳﺘﻠﺰﺍﻣﻪ ﺗﻘ ﺪﻡ ﺍﻟﺸﻲ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺴﻠﺴﻠﺔ ﻋﹼﻠﺔ
ﻤﻮﻉ ﺍﻟﺴﻠﺴﻠﺔ ﻟـﺰﻡ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟـﺸﻲﺀ ﻋﹼﻠـﺔ ﻟﻨﻔـﺴﻪ ﻭِﻟﻌﻠﻠـﻪ ،ﺃﻣـﺎ ﺍﻷ ﻭﻝ ﻓـﻸ ﹼﻥ ﻫـﺬﺍ ﺍﻟـﺒﻌﺾ ﺩﺍﺧـﻞ ﰲ
ﺍﻤﻮﻉ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻸ ﹼﻥ ﻫﺬﺍ ﺍﻟﺒﻌﺾ ﻋﻠﹼﺔ ﻟِﻤﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻟﺴﻠﺴﻠﺔ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪِ] :ﻟﻌﻠﻠﻪ[ ﻣﺜﻼﹰ ﻧﻔﺮﺽ ﺃﻥﹼ ﺍﻷﻟﻒ ﻋﹼﻠﺔ ﻟﻠﺒﺎﺀ ﻭﺍﳉﻴﻢ ﻭﺍﻟﺪﺍﻝ ﻭﻫﻠﻢ ﺟ ﺮﺍﹰ ،ﹸﺛ ﻢ ﻧﻘﻮﻝ :ﺍﻷﻟﻒ ﺃﻳﻀﺎﹰ ﳑﻜـﻦ
ﻻ ﺑ ﺪ ﻟﻪ ﻣﻦ ﻋﹼﻠﺔ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﹼﺘﻪ ﺑﻌﺾ ﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺍﻟﺴﻠﺴﺔ ،ﻭﻫﻮ ﺍﻟﺒﺎﺀ ﻣﺜﻼﹰ ،ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﺀ
ﻋﻠﹼﺔ ﻟﻸﻟﻒ ﺍﻟﺬﻱ ﻫﻮ ﻋﹼﻠﺔ ﻟﻠﺒﺎﺀ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﻣِ ﻤﺎ ﻗﺒﻠﻪ ﺑﻮﺍﺣﺪ[ ﺃﻱ :ﻣﻦ ﺍﳌﻌﻠﻮﻝ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﹼﺔ ﻟﻠﻤﻌﻠﻮﻝ ﺍﻷﺧﲑ ،ﻛﺎﳊﺎﺩﺙ ﺍﻟﻴﻮﻣ ﻲ١٢ .
) (٦ﻗﻮﻟﻪ] :ﲨﻠﺔ ﺃﺧﺮﻯ[ ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﻛﻼ ًﻭﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺟﺰﺀ١٢ .
) (٧ﻗﻮﻟﻪ] :ﹸﺛ ﻢ ﻧﻄﺒﻖ[ ﻗﺎﻝ ﺍﳌ ﹼﻼ ﺣﺴﻦ :ﻣﻌﲎ ﺍﻟﺘﻄﺒﻴﻖ ﺇﻳﻘﺎﻉ ﺍﳌﺮﺗﺒﺔ ﺑـﺈﺯﺍﺀ ﺍﳌﺮﺗﺒـﺔ ،ﻻ ﺑﺎﳊﺮﻛـﺔ ﻭﻻ ﺑﺈﻳﻘـﺎﻉ
ﺍﶈﺎﺫﺍﺓ ،ﺑﻞ ﺑﺄﻥ ﳛﻜﻢ ﺍﻟﻌﻘﻞ ﺣﻜﻤﺎﹰ ﺻﺤﻴﺤﹰﺎ ﻭﺍﻗﻌﻴﹰﺎ ،ﺑﺄﻥﹼ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻷﻭﱃ ﺃﻋﲏ :ﺳﻠﺴﻠﺔ ﺍﻟﻜ ﹼﻞ ﻣﺒﺪﺃ،
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! "١١٥
ﳒﻌﻞ ﺍﻷ ﻭﻝ ﻣﻦ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﺑﺈﺯﺍﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺍﻟﺜﺎﱐ#
ﺑﺎﻟﺜﺎﱐ ﻭﻫﻠ ﻢ ﺟ ﺮﺍﹰ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﺈﺯﺍﺀ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻭﱃ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ،
ﻛﺎﻥ ﺍﻟﻨﺎﻗﺺ ﻛﺎﻟﺰﺍﺋﺪ) (١ﻭﻫﻮ ﳏﺎﻝ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻘﺪ ﻭﺟﺪ ﰲ ﺍﻷﻭﱃ ﻣﺎ ﻻ
ﻳﻮﺟﺪ ﺑﺈﺯﺍﺋﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺘﻨﻘﻄﻊ ﺍﻟﺜﺎﻧﻴﺔ) (٢ﻭﺗﻨﺎﻫﻰ ﻭﻳﻠﺰﻡ ﻣﻨﻪ ﺗﻨﺎﻫﻲ
ﺍﻷﻭﱃ؛ ﻷ ﹼﺎ ﻻ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﺇﻻﹼ ﺑﻘﺪﺭ ﻣﺘﻨﺎﻩ ،ﻭﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﳌﺘﻨﺎﻫﻲ ﺑﻘﺪﺭ
ﻣﺘﻨﺎﻩ ﻳﻜﻮﻥ ﻣﺘﻨﺎﻫﻴﹰﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻭﻫﺬﺍ ﺍﻟﺘﻄﺒﻴﻖ) (٣ﺇﳕﺎ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﺩﺧﻞ ﲢﺖ
ﺍﻟﻮﺟﻮﺩ) (٤ﺩﻭﻥ ﻣﺎ ﻫﻮ ﻭﳘﻲ ﳏﺾ ،ﻓﺈﻧﻪ ﻳﻨﻘﻄﻊ ﺑﺎﻧﻘﻄﺎﻉ ﺍﻟﻮﻫﻢ) ،(٥ﻓﻼ ﻳﺮﺩ
ﺍﻟﻨﻘﺾ ﲟﺮﺍﺗﺐ ﺍﻟﻌﺪﺩ ،ﺑﺄﻥ ﺗﻄﺒﻖ ﲨﻠﺘﺎﻥ ﺇﺣﺪﺍﳘﺎ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ﻻ ﺇﱃ ﺎﻳﺔ،
ﺃﻋﲏ½ :ﺃ¼ ﻛﻤﺎ ﰲ ﺳﻠﺴﻠﺔ ﺍﳉﺰﺀ ﻣﺒﺪﺃ ،ﺃﻋـﲏ½ :ﺝ¼ ﻭﻫﻜـﺬﺍ ﳛﻜـﻢ ﺍﻟﻌﻘـﻞ ﺑﺘﻌـﻴﲔ ﺍﳌﺮﺍﺗـﺐ ﺑـﺴﺒﺐ
ﺍﻟﺘﺮﺗﻴﺐ١٢ .
) (١ﻗﻮﻟـﻪ] :ﺍﻟﻨـﺎﻗﺺ ﻛﺎﻟﺰﺍﺋـﺪ[ ﺃﻱ :ﻳﻠـﺰﻡ ﻣـﺴﺎﻭﺍﺓ ﺍﻟﻜـ ﹼﻞ ﻭ ﺍﳉـﺰﺀ ﻭﻫـﻮ ﳏـﺎﻝ؛ ﺇﺫ ﻳﻠـﺰﻡ ﺣﻴﻨﺌـﺬ ﺍﺟﺘﻤـﺎﻉ
ﺍﻟﻨﻘﻴﻀﲔ ،ﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﻭ ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﹼﻴﺔ ،ﻭﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺷﺮﺡ "ﺍﻟﺴﻠﹼﻢ" ،ﻟﻠﻤ ﹼﻼ ﺣﺴﻦ١٢.
) (٢ﻗﻮﻟﻪ] :ﻓﺘﻨﻘﻄﻊ ﺍﻟﺜﺎﻧﻴﺔ[ ﺃﻱ :ﺳﻠـﺴﻠﺔ ﺍﳉـﺰﺀ؛ ﻷـﺎ ﻟـﻮ ﻛﺎﻧـﺖ ﺳﻠـﺴﻠﺔ ﺍﳉـﺰﺀ ﻣﻨﻘﻄﻌـﺔ ﻟﻠـﺰﻡ ﻗﻠـﺐ
ﺍﳌﻮﺿﻮﻉ١٢ .
) (٣ﻗﻮﻟـﻪ] :ﻭﻫـﺬﺍ ﺍﻟﺘﻄﺒﻴـﻖ[ ﺟـﻮﺍﺏ ﺳـﺆﺍﻝ ﻣﻘـ ﺪﺭ ﺗﻘﺮﻳـﺮﻩ :ﺃ ﹼﻥ ﺑﺮﻫـﺎﻥ ﺍﻟﺘﻄﺒﻴـﻖ ﳚـﺮﻱ ﰲ ﻣﺮﺍﺗـﺐ ﺍﻟﻌـﺪﺩ
ﻭﻣﻌﻠﻮﻣﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻘﺪﻭﺭﺍﺗﻪ ،ﻣﻊ ﺃﺎ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﲢﺖ ﺍﻟﻮﺟﻮﺩ[ ﺃﻱ :ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ ﺳـﻮﺍﺀ ﻛـﺎﻥ ﻭﺟـﻮﺩﻩ ﳎﺘﻤﻌـﹰﺎ ﻣﺮﺗﺒـﹰﺎ ﺃﻭ ﻏـﲑ ﻣﺮﺗـﺐ ،ﺃﻭ
ﻣﺘﻌﺎﻗﺒﹰﺎ ﻫﺬﺍ ﻋﻨﺪ ﺍﳌﺘﻜﹼﻠﻤﲔ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﳊﻜﻤﺎﺀ ﻓﻼ ﳚﺮﻱ ﺇﻻﹼ ﰲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﺘﻤﻌـﺔ ﺍﳌﺘﺮﺗﺒـﺔ١٢ .
"ﻉ ﺡ"
) (٥ﻗﻮﻟﻪ] :ﺑﺎﻧﻘﻄﺎﻉ ﺍﻟﻮﻫﻢ[ ﺗﻮﺿﻴﺤﻪ ﺃﻧﻪ ﻻ ﺑﺪ ﰲ ﺟﺮﻳﺎﻥ ﺍﻟﺘﻄﺒﻴﻖ ﻣﻦ ﲢﹼﻘﻖ ﺁﺣـﺎﺩ ﺍﻟﺴﻠـﺴﻠﺘﲔ ،ﺃﻣـﺎ ﺍﻷﻣـﻮﺭ
ﺍﻻﻋﺘﺒﺎﺭﻳﺔ ﻓﻼ ﻭﺟﻮﺩ ﳍﺎ ﰲ ﺍﳋﺎﺭﺝ ﻭﻻ ﰲ ﺍﻟﺬﻫﻦ؛ ﻷﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﺳﺘﺤﻀﺎﺭ ﻣﺎ ﻻ ﺎﻳﺔ ﻟـﻪ ﻣﻔـ ﺼ ﹰﻼ،
!١١٦ ﻓﻼ ﳚﺮﻱ ﺍﻟﺘﻄﺒﻴﻖ ﺇ ﹼﻻ ﰲ ﻣﺎ ﺍﺳﺘﺤﻀﺮﻩ ﺍﻟﻮﻫﻢ" ١٢ .ﻥ""
ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻣﻦ ﺍﻻﺛﻨﲔ ﻻ ﺇﱃ ﺎﻳﺔ ،ﻭﻻ ﲟﻌﻠﻮﻣﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻘﺪﻭﺭﺍﺗﻪ ،ﻓﺈﻥﹼ#
ﺍﻷﻭﱃ ﺃﻛﺜﺮ) (١ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﻻ ﺗﻨﺎﻫﻴﻬﻤﺎ؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﻣﻌﲎ) (٢ﻻ ﺗﻨﺎﻫﻲ
ﺍﻷﻋﺪﺍﺩ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﳌﻘﺪﻭﺭﺍﺕ ﺃﹼﺎ ﻻ ﺗﻨﺘﻬﻲ ﺇﱃ ﺣ ﺪ ﻻ ﻳﺘﺼ ﻮﺭ ﻓﻮﻗﻪ
ﺁﺧﺮ ،ﻻ ﲟﻌﲎ ﺃ ﹼﻥ ﻣﺎ ﻻ ﺎﻳﺔ ﻟﻪ ﻳﺪﺧﻞ ﰲ ﺍﻟﻮﺟﻮﺩ ﻓﺈﻧﻪ ﳏﺎﻝ) .ﺍﻟﻮﺍﺣﺪ(
ﻳﻌﲏ :ﺃ ﹼﻥ) (٣ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻭﺍﺣﺪ ،ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺼﺪﻕ ﻣﻔﻬﻮﻡ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ
ﺇﻻﹼ ﻋﻠﻰ ﺫﺍﺕ ﻭﺍﺣﺪﺓ ،ﻭﺍﳌﺸﻬﻮﺭ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﳌﺘﻜﹼﻠﻤﲔ ﺑﺮﻫﺎﻥ ﺍﻟﺘﻤﺎﻧﻊ)(٤
ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶ ﻮ ﻛﹶﺎﻥﹶ ﻓِﻴﻬِ ﻤﺎ ﺁِﻟﻬﺔﹲ ِﺇ ﹼﻻ ﺍﻟﱠﻠﻪ ﹶﻟﹶﻔ ﺴﺪﺗﺎ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ:
.[٢٢ﻭﺗﻘﺮﻳﺮﻩ :ﺃﻧﻪ ﻟﻮ ﺃﻣﻜﻦ ﺇ ٰﳍﺎﻥ) (٥ﻷﻣﻜﻦ ﺑﻴﻨﻬﻤﺎ ﲤﺎﻧﻊ ﺑﺄﻥ ﻳﺮﻳﺪ ﺃﺣﺪﳘﺎ
ﺣﺮﻛﺔ ﺯﻳﺪ ﻭﺍﻵﺧﺮ ﺳﻜﻮﻧﻪ؛ ﻷﻥ ﻛ ﻼ ﻣﻨﻬﻤﺎ ﰲ ﻧﻔﺴﻪ ﺃﻣ ﺮ ﳑﻜﻦ ،ﻭﻛﺬﺍ ﺗﻌﹼﻠﻖ
) (١ﻗﻮﻟﻪ] :ﺍﻷﻭﱃ ﺃﻛﺜﺮ ...ﺇﱁ[ ﺃﻱ :ﺍﳌﻌﻠﻮﻣﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﻘﺪﻭﺭﺍﺕ ،ﻓﺈﻥﹼ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﻳﺘﻌﹼﻠﻖ ﺑﺬﺍﺗـﻪ ﻭﻫـﻲ
ﻏﲑ ﻣﻘﺪﻭﺭﺓ ،ﻭﻫﻜﺬﺍ ﻳﺘﻌﹼﻠﻖ ﺑﺎﶈﺎﻻﺕ ﻣﻊ ﺃ ﹼﺎ ﻏﲑ ﻣﻘﺪﻭﺭﺓ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺫﻟﻚ ﻷ ﹼﻥ ﻣﻌﲎ ...ﺇﱁ[ ﺗﻮﺿﻴﺤﻪ ﺃﻥﹼ ﺍﻟﺘﻨﺎﻫﻲ ﻭﻋﺪﻣﻪ ﻓﺮﻉ ﺍﻟﻮﺟﻮﺩ ﻭﻟﻮ ﺫﻫﻨﺎﹰ ،ﻭﻟـﻴﺲ ﺍﳌﻮﺟـﻮﺩ
ﻣﻦ ﺍﻷﻋﺪﺍﺩ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﳌﻘﺪﻭﺭﺍﺕ ﺇﻻﹼ ﻗﺪﺭﺍﹰ ﻣﺘﻨﺎﻫﻴﹰﺎ ،ﻭﻣﺎ ﻳﻘﺎﻝ :ﺇ ﹼﺎ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ،ﻣﻌﻨﺎﻩ ﻋﺪﻡ ﺍﻻﻧﺘـﻬﺎﺀ
ﺇﱃ ﺣ ﺪ ﻻ ﻣﺰﻳﺪ ﻋﻠﻴﻪ ،ﻭﺧﻼﺻﺘﻪ ﺃﹼﺎ ﻟﻮ ﻭﺟﺪﺕ ﺑﺄﺳﺮﻫﺎ ﻟﻜﺎﻧﺖ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ" ١٢ .ﺧﻴﺎﱄ".
) (٣ﻗﻮﻟﻪ] :ﻳﻌﲏ ﺃ ﹼﻥ ...ﺇﱁ[ ﻗﺪ ﺳﺒﻖ ﺃﻥﹼ ﺻﺎﻧﻊ ﺍﻟﻌـﺎﱂ ﻫـﻮ ﺍﻟـﺬﺍﺕ ﺍﻟﻮﺍﺟـﺐ ﺍﻟﻮﺟـﻮﺩ ،ﻓﻤﻌـﲎ ﺍﻟﻮﺍﺣـﺪ ﻋـﺪﻡ
ﺍﺷﺘﺮﺍﻙ ﻣﻔﻬﻮﻡ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺑﲔ ﺍﺛﻨﲔ ،ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ½ :ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺼﺪﻕ ...ﺇﱁ¼١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﺮﻫﺎﻥ ﺍﻟﺘﻤﺎﻧﻊ[ ﲰﻲ ﺑﻪ؛ ﻷﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﻓﺮﺽ ﺍﻟﺘﻤﺎﻧﻊ؛ ﻷﻧﻪ ﻳﺒﻴﻦ ﻓﻴﻪ ﲤﺎﻧﻊ ﺍﻵﳍـﺔ ﻋـﻦ ﺍﻷﻟﻮﻫﻴـﺔ،
ﻗﻴﻞ :ﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ﻻ ﳝﻨﻊ ﺻﺪﻕ ﻣﻔﻬﻮﻡ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﺇ ﹼﻻ ﺇﺫﺍ ﺛﺒﺖ ﻣﻼﺯﻣـﺔ ﺍﻟﻮﺟـﻮﺏ ﻭﺍﻟـﺼﺎﻧﻌﻴﺔ،
ﻗﻠﺖ :ﺇﻣﻜﺎﻥ ﺍﻟﺼﺎﻧﻌﻴﺔ ﻻﺯﻡ ﻟﺬﺍﺕ ﺍﻟﻮﺍﺟﺐ ،ﻭﺇﻣﻜﺎﺎ ﻣﻠﺰﻭﻡ ﻹﻣﻜﺎﻥ ﺍﻟﺘﻤﺎﻧﻊ ﺍﳌﻠﺰﻭﻡ ﻟﻠﻤﺤﺎﻝ ،ﻭﻗﺪ ﻟـﺰﻡ
ﻣﻦ ﻓﺮﺽ ﺍﻟﺘﻌ ﺪﺩ ﻓﻴﻜﻮﻥ ﳏﺎ ﹰﻻ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٥ﻗﻮﻟﻪ] :ﻟﻮ ﺃﻣﻜﻦ ﺇ ٰﳍﺎﻥ[ ﺃﻱ :ﺻﺎﻧﻌﺎﻥ ﻗﺎﺩﺭﺍﻥ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺑﺎﻟﻘﻮﺓ ،ﻓﻼ ﻳﺮﺩ ﺍﺣﺘﻤـﺎﻝ ﺃﻥ ﻳﻜـﻮﻥ
!١١٧ ﺃﺣﺪ ﺍﻟﻮﺍﺟﺒﲔ ﺻﺎﻧﻌﹰﺎ ﻗﺎﺩﺭﹰﺍ ﻭﺍﻵﺧﺮ ﲞﻼﻓﻪ" ١٢ .ﺧﻴﺎﱄ"".
ﺍﻹﺭﺍﺩﺓ ﺑﻜ ﹼﻞ ﻣﻨﻬﻤﺎ ﰲ ﻧﻔﺴﻪ؛ ﺇﺫ ﻻ ﺗﻀﺎ ﺩ ﺑﲔ ﺍﻹﺭﺍﺩﺗﲔ) ،(١ﺑﻞ ﺑﲔ ﺍﳌﺮﺍﺩﻳﻦ#،
ﻭﺣﻴﻨﺌﺬ ﺇﻣﺎ ﺃﻥ ﳛﺼﻞ ﺍﻷﻣﺮﺍﻥ ،ﻓﻴﺠﺘﻤﻊ ﺍﻟﻀ ﺪﺍﻥ ﺃﻭ ﻻ ،ﻓﻴﻠﺰﻡ ﻋﺠﺰ ﺃﺣﺪﳘﺎ
ﻭﻫﻮ ﺃﻣﺎﺭﺓ ﺍﳊﺪﻭﺙ ﻭﺍﻹﻣﻜﺎﻥ)ِ (٢ﻟ ﻤﺎ ﻓﻴﻪ ﻣﻦ ﺷﺎﺋﺒﺔ ﺍﻻﺣﺘﻴﺎﺝ ،ﻓﺎﻟﺘﻌ ﺪﺩ ﻣﺴﺘﻠﺰﻡ
ﻹﻣﻜﺎﻥ ﺍﻟﺘﻤﺎﻧﻊ ﺍﳌﺴﺘﻠﺰﻡ ﻟﻠﻤﺤﺎﻝ ،ﻓﻴﻜﻮﻥ ﳏﺎﻻﹰ ،ﻫﺬﺍ ﺗﻔﺼﻴﻞ ﻣﺎ ﻳﻘﺎﻝ :ﺇﻥﹼ
ﺃﺣﺪﳘﺎ ﺇﻥ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﳐﺎﻟﻔﺔ ﺍﻵﺧﺮ ﻟﺰﻡ ﻋﺠﺰﻩ ،ﻭﺇﻥ ﻗﺪﺭ ﻟﺰﻡ ﻋﺠﺰ
ﺍﻵﺧﺮ .ﻭﲟﺎ ﺫﻛﺮﻧﺎ ﻳﻨﺪﻓﻊ ﻣﺎ ﻳﻘﺎﻝ) :(٣ﺇﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﺘﻔﻘﺎ ﻣﻦ ﻏﲑ ﲤﺎﻧﻊ ﺃﻭ ﺃﻥ
ﺗﻜﻮﻥ ﺍﳌﻤﺎﻧﻌﺔ) (٤ﻭﺍﳌﺨﺎﻟﻔﺔ ﻏﲑ ﳑﻜﻨﺔ ﻻﺳﺘﻠﺰﺍﻣﻬﺎ ﺍﶈﺎﻝ ،ﺃﻭ ﺃﻥ ﳝﺘﻨﻊ
ﺍﺟﺘﻤﺎﻉ) (٥ﺍﻹﺭﺍﺩﺗﲔ ﻛﺈﺭﺍﺩﺓ ﺍﻟﻮﺍﺣﺪ ﺣﺮﻛﺔ ﺯﻳﺪ ﻭﺳﻜﻮﻧﻪ ﻣﻌﺎﹰ .ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ﴿ :ﻟﹶ ﻮ ﻛﹶﺎ ﹶﻥ ِﻓﻴ ِﻬ ﻤﺎ ﺁِﻟ ﻬﹲﺔ ﺇِﻻﱠ ﺍﻟﻠﱠﻪ ﹶﻟﹶﻔﺴ ﺪﺗﺎ﴾]ﺍﻷﻧﺒﻴﺎﺀ [٢٢ :ﺣ ﺠﺔ ﺇﻗﻨﺎﻋﻴﺔ)،(٦
) (١ﻗﻮﻟﻪ] :ﻻ ﺗﻀﺎﺩ ﺑﲔ ﺍﻹﺭﺍﺩﺗـﲔ[ ﺃﻱ :ﺇﺭﺍﺩﺓ ﺍﳊﺮﻛـﺔ ﻭﺍﻟـﺴﻜﻮﻥ ﻟﺘﻌـﺪﺩ ﳏﻠﹼﻬﻤـﺎ ،ﻭﻫـﻮ ﺍﳌﺮﻳـﺪﺍﻥ .ﻧﻌـﻢ
ﻣﺘﻌﻠﹼﻘﻬﻤﺎ ﻭﻫﻮ ﺯﻳﺪ ﻭﺍﺣﺪ ،ﻟﻜﻨﻪ ﻟﻴﺲ ﲟﺤ ﹼﻞ ﺍﻹﺭﺍﺩﺗﲔ ،ﺑﻞ ﺍﳌﺮﺍﺩﻳﻦ ﺣﱴ ﺍﻣﺘﻨﻊ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻓﻴﻪ ،ﲞﻼﻑ
ﺇﺭﺍﺩﰐ ﺍﻟﻮﺍﺣﺪ ﻟﻠﻀ ﺪﻳﻦ ،ﻓﺈﻤﺎ ﻣﺘﻀﺎ ﺩﺍﻥ ﻻﺗﺤﺎﺩ ﺍﶈﻞﹼ" ١٢ .ﺭ"
) (٢ﻗﻮﻟﻪ] :ﺃﻣﺎﺭﺓ ﺍﳊﺪﻭﺙ ﻭﺍﻹﻣﻜﺎﻥ[ ﺃﻱ :ﺩﻟﻴﻠﻬﻤﺎ؛ ﺇﺫ ﻳﻠﺰﻣﻪ ﺍﻻﺣﺘﻴـﺎﺝ ﻭﻫـﻮ ﻧﻘـﺺ ﻳـﺴﺘﺤﻴﻞ ﻋﻠﻴـﻪ ﺗﻌـﺎﱃ
ﺑﺎﻹﲨﺎﻉ ﺍﻟﻘﻄﻌﻲ" ١٢ .ﺧﻴﺎﱄ".
) (٣ﻗﻮﻟﻪ] :ﻳﻨﺪﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ...ﺇﱁ[ ﺩﻓﻊ ﻫﺬﺍ ﺍﳌﻨﻊ ﺑﻘﻮﻟﻪ½ :ﻷﻣﻜﻦ ﺑﻴﻨﻬﻤﺎ ﲤﺎﻧﻊ¼؛ ﻷﻥﹼ ﺟﻮﺍﺯ ﺍﻻﺗﻔﺎﻕ ﻻ ﻳﻨﺎﰲ
ﺇﻣﻜﺎﻥ ﺍﻟﺘﻤﺎﻧﻊ ،ﻭﺇﻣﻜﺎﻧﻪ ﻳﻜﻔﻲ ﻹﺛﺒﺎﺕ ﺍﳌﻄﻠﻮﺏ ﺑﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻮﻗﻮﻉ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﻭ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻤﺎﻧﻌﺔ ...ﺇﱁ[ ﺩﻓﻌﻪ ﺑﻘﻮﻟﻪ½ :ﻷﻥﹼ ﻛ ﻼ ﻣﻨﻬﻤﺎ ﰲ ﻧﻔﺴﻪ ﺃﻣﺮ ﳑﻜﻦ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﻭ ﺃﻥ ﳝﺘﻨﻊ ﺍﺟﺘﻤﺎﻉ ...ﺇﱁ[ ﺩﻓﻌﻪ ﺑﻘﻮﻟـﻪ½ :ﻻ ﺗـﻀﺎﺩ ﺑـﲔ ﺍﻹﺭﺍﺩﺗـﲔ¼ ،ﻓـﻼ ﻳﻜـﻮﻥ ﺍﺟﺘﻤﺎﻋﻬﻤـﺎ
ﳏﺎ ﹰﻻ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺣﺠﺔ ﺇﻗﻨﺎﻋﻴﺔ[ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﻟﺸﺎﻩ ﻓﻀﻞ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻘﺎﺩﺭ ﻱ ﺍﻟﺒﺪﺍﻳﻮ ﹼﱐ ﻗـ ﺪﺱ ﺍﷲ ﺳـﺮﻩ ﰲ "ﺍﳌﻌﺘﻘـﺪ
ﺍﳌﻨﺘﻘﺪ" ،ﻋﻦ "ﻛﻨـﺰ ﺍﻟﻔﻮﺍﺋﺪ" :ﺍﺳﺘﺪﻝﹼ ﲨﻴﻊ ﺍﳌـﺘﻜﻠﹼﻤﲔ ﺑﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻟﹶـﻮ ﹶﻛـﺎ ﹶﻥ ِﻓﻴ ِﻬﻤـﺎ َﺁﻟِ ﻬـﺔﹲ ِﺇﻻﱠ ﺍﻟﱠﻠـﻪ
ﻟﹶﹶﻔ ﺴﺪﺗﺎ﴾]ﺍﻷﻧﺒﻴﺎﺀ ،[٢٢ :ﻭﺃﺧﺬﻭﺍ ﻣﻨﻬﺎ ﺩﻟﻴﻠﲔ ﺇﺷﺎﺭﺓ ﻭﻋﺒﺎﺭﺓ ،ﻭﺍﻷﻭﻝ :ﲰﻮﻫـﺎ ﺑﺮﻫـﺎﻥ ﺍﻟﺘﻤـﺎﻧﻊ ،ﻭﺍﺗﻔﻘـﻮﺍ
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! "١١٨
ﻭﺍﳌﻼﺯﻣﺔ ﻋﺎﺩﻳﺔ ،ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻟﻼﺋﻖ ﺑﺎﳋﻄﺎﺑﻴﺎﺕ) ،(١ﻓﺈ ﹼﻥ ﺍﻟﻌﺎﺩﺓ) (٢ﺟﺎﺭﻳﺔ#
ﺑﻮﺟﻮﺩ ﺍﻟﺘﻤﺎﻧﻊ ﻭﺍﻟﺘﻐﺎﻟﺐ ﻋﻨﺪ ﺗﻌ ﺪﺩ ﺍﳊﺎﻛﻢ ،ﻋﻠﻰ ﻣﺎ ﺃﺷﲑ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ:
﴿ﻭﻟﹶﻌﻼﹶ ﺑ ﻌ ﻀﻬﻢ ﻋﹶﻠﻰ ﺑﻌٍ ﺾ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ ،[٩١ :ﻭﺇ ﹼﻻ) (٣ﻓﺈﻥ ﺃﺭﻳﺪ ﺍﻟﻔﺴﺎﺩ
ﺑﺎﻟﻔﻌﻞ ﺃﻱ :ﺧﺮﻭﺟﻬﻤﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﳌﺸﺎﻫﺪ ﻓﻤﺠﺮﺩ ﺍﻟﺘﻌﺪﺩ ﻻ ﻳﺴﺘﻠﺰﻣﻪ)(٤
ﻋﻠﻰ ﺃﻧﻪ ﻗﻄﻌ ﻲ ،ﻭﺍﻟﺜﺎﱐ :ﺧﻄﺎﰊ ﻋﺎﺩ ﻱ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﺟﻌﻠـﻪ ﺇﻗﻨﺎﻋﻴـﹰﺎ ﻛﺎﻟـﺴﻌﺪ ﻭﻣـﻦ ﻭﺍﻓﻘـﻪ،
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻗﻄﻌﻲ ﻛﺎﺑﻦ ﺍﳍ ﻤﺎﻡ ﻭﻣﻦ ﺳﺎﻳﺮﻩ ،ﺍﻧﺘﻬﻰ .ﻭﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻔﺮﻫﺎﺭﻱ :ﻳﺮﻳﺪ ﺃﻥﹼ
ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻳﻔﻴﺪﻩ ﻟﻔﻆ ﻫﺬﻩ ﺍﻵﻳﺔ ﻇﻨ ﻲ ،ﺃﻣﺎ ﺍﻟﱪﻫﺎﻥ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺒﻂ ﺑﺎﻧﺘﻘﺎﻝ ﺍﻟﺬﻫﻦ ﻣﻦ ﻇﺎﻫﺮﻫﺎ ﺇﱃ ﺑﺎﻃﻨـﻬﺎ
ﻓﻘﻄﻌ ﻲ ،ﻭﺇﳕﺎ ﻳﺴﻤﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﻨﻲ ﺇﻗﻨﺎﻋﻴﹰﺎ؛ ﻷﻧﻪ ﻳﻘﻨﻊ ﺑﻪ ﻣﻦ ﻻ ﳛﺘﻤﻞ ﻛﻠﻔﺔ ﺍﻟﱪﻫﺎﻥ١٢ .
) (١ﻗﻮﻟﻪ] :ﺍﻟﻼﺋﻖ ﺑﺎﳋﻄﺎﺑﻴﺎﺕ[ ﺃﻱ :ﺑﺎﻷﺩﹼﻟﺔ ﺍﻟﱵ ﻳﻘﺼﺪ ﺎ ﺗـﺴﻠﻴﻢ ﺍﻟـﺴﺎﻣﻌﲔ ﻟﻠﻤـ ﺪﻋﻰ ﻋﻠـﻰ ﺣـﺴﺐ ﺍﻟﻈـﻦ
ﺍﻟﻐﺎﻟﺐ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥﹼ ﺍﻟﻌﺎﺩﺓ[ ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﻓﻀﻞ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﺪﺍﻳﻮﱐ ﺭﲪﻪ ﺍﷲ ﰲ "ﺍﳌﻌﺘﻘﺪ" :ﻷ ﹼﻥ ﺍﻟﻌﺎﺩﺓ ﺍﳌﺴﺘﻤﺮﺓ
ﺍﻟﱵ ﱂ ﻳﻌﻬﺪ ﻗﻂﹼ ﺍﺧﺘﻼﳍﺎ ﰲ ﻣﻠﻜﲔ ﻣﻘﺘﺪﺭﻳﻦ ﰲ ﻣﺪﻳﻨﺔ ﻭﺍﺣﺪﺓ ﻋﺪﻡ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﻣﻮﺍﻓﻘـﺔ ﻛـﻞﹼ ﻟﻶﺧـﺮ ﰲ
ﻛ ﹼﻞ ﺟﻠﻴﻞ ﻭﺣﻘﲑ ،ﺑﻞ ﺗﺄﰉ ﻧﻔﺲ ﻛ ﹼﻞ ﻭﺗﻄﻠﺐ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﳌﻤﻠﻜﺔ ﻭﺍﻟﻘﻬﺮ ،ﻓﻜﻴﻒ ﺑﺈ ٰﳍﲔ ،ﻭﺍﻹﻟـﻪ ﻳﻮﺻـﻒ
ﺑﺄﻗﺼﻰ ﻏﺎﻳﺎﺕ ﺍﻟﺘﻜﺒﺮ ،ﻛﻴﻒ ﻻ ﻳﻄﻠﺐ ﻟﻨﻔﺴﻪ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﳌﻠﻚ ﻭﺍﻟﻌﻠـﻮ ﻋﻠـﻰ ﺍﻵﺧـﺮ ﻛﻤـﺎ ﺃﺧـﱪ ﺳـﺒﺤﺎﻧﻪ
ﺑﻘﻮﻟﻪ ﴿ :ﻭﹶﻟﻌﻼﹶ ﺑﻌ ﻀ ﻬ ﻢ ﻋﹶﻠﻰ ﺑﻌٍ ﺾ﴾]ﺍﳌﺆﻣﻨﻮﻥ .[٩١ :ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺎﺩﻳـﺔ ﻛـﺎﻟﻌﻠﻢ ﺣـﺎﻝ ﺍﻟﻐﻴﺒـﺔ ﻋـﻦ ﺟﺒـﻞ
ﻋﻬﺪﻧﺎﻩ ﺣﺠﺮﹰﺍ ﺃﻧﻪ ﺍﻵﻥ ﺣﺠﺮ ﺩﺍﺧﻠﺔ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ .ﻭﺍﻟﺘﺠﺮﺑﻴﺎﺕ ﻣﻦ ﺃﻗـﺴﺎﻡ ﺍﻟﱪﻫـﺎﻥ ﻳﻌﻠﻤـﻪ ﺍﳌﺒﺘـﺪﻱ،
ﻭﺇﻥ ﺃﻣﻜﻦ ﻓﺮﺽ ﻏﲑﻫﺎ ﺑﻔﺮﺽ ﺧﺮﻕ ﺍﻟﻌﺎﺩﺓ؛ ﺇﺫ ﻫﻮ ﺍﳉﺰﻡ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ﻭﺍﳌﻮﺟﺐ ﻟﻪ ﺍﻟﻌـﺎﺩﺓ ﺍﻟﻘﺎﺿـﻴﺔ
ﺍﻟﱵ ﱂ ﻳﻮﺟﺪ ﻗﻂﹼ ﺧﺮﻣﻬﺎ ،ﻭﻫﻲ ﻫﺎﻫﻨﺎ ﺛﺎﺑﺘﺔ ﻭﻧﺴﻲ ﻣﻦ ﻗﺎﻝ ﻏﲑ ﻫﺬﺍ ﺃﻧﻪ ﱂ ﻳﺆﺧﺬ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ
ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﻨﻘﻴﺾ ،ﺑﻞ ﺍﳌﺎﺧﻮﺫ ﳎﺮﺩ ﺍﳉﺰﻡ ﻋـﻦ ﻣﻮﺟـﺐ ﺑـﺄ ﹼﻥ ﺍﻵﺧـﺮ ﻫـﻮ ﺍﻟﻮﺍﻗـﻊ .ﻭﺇﻥ ﻛـﺎﻥ ﻧﻘﻴـﻀﻪ ﱂ
ﻳﺴﺘﺤﻞ ﻭﻗﻮﻋﻪ .ﻭﺬﺍ ﻇﻬﺮ ﺃ ﹼﻥ ﺍﻵﻳﺔ ﺣ ﺠﺔ ﺑﺮﻫﺎﻧﻴﺔ ﲢﻘﻴﻘﻴﺔ ﻻ ﺇﻗﻨﺎﻋﻴﺔ ١٢ .ﻣﻠﺨﺼﺎﹰ .
) (٣ﻗﻮﻟﻪ]:ﻭﺇ ﹼﻻ[ ﺃﻱ :ﻭﺇﻥ ﱂ ﺗﻜﻦ ﺍﳊ ﺠﺔ ﺇﻗﻨﺎﻋﻴﺔ ﻭﺍﳌﻼﺯﻣﺔ ﻋﺎﺩﻳﺔ ،ﺑﻞ ﻗﻄﻌﻴﺔ ﻭﻋﻘﻠﻴﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻳﺴﺘﻠﺰﻣﻪ[ ﺃﻱ :ﳎﺮﺩ ﺍﻟﺘﻌ ﺪﺩ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻔﺴﺎﺩ ﺑﺎﻟﻔﻌﻞ ،ﺑﻞ ﺇﳕـﺎ ﻳﻠـﺰﻡ ﻣـﻦ ﲢﹼﻘـﻖ ﺍﻟﺘﺨـﺎﻟﻒ ﻭ
ﺍﻟﺘﻤﺎﻧﻊ ،ﻭ ﳎﺮﺩ ﺍﻟﺘﻌ ﺪﺩ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺘﺨﺎﻟﻒ".
!١١٩
ﳉﻮﺍﺯ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﺇﻣﻜﺎﻥ ﺍﻟﻔﺴﺎﺩ ﻓﻼ ﺩﻟﻴﻞ ﻋﻠﻰ#
ﺍﻧﺘﻔﺎﺋﻪ) ،(١ﺑﻞ ﺍﻟﻨﺼﻮﺹ ﺷﺎﻫﺪﺓ ﺑﻄ ﻲ ﺍﻟﺴﻤﻮﺍﺕ) (٢ﻭﺭﻓﻊ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ،ﻓﻴﻜﻮﻥ
ﳑﻜﻨﹰﺎ ﻻ ﳏﺎﻟﺔ ،ﻻ ﻳﻘﺎﻝ :ﺍﳌﻼﺯﻣﺔ ﻗﻄﻌﻴﺔ ﻭﺍﳌﺮﺍﺩ ﺑﻔﺴﺎﺩﳘﺎ ﻋﺪﻡ ﺗﻜﻮﻤﺎ،
ﲟﻌﲎ ﺃﻧﻪ ﻟﻮ ﻓﺮﺽ) (٣ﺻﺎﻧﻌﺎﻥ ﻷﻣﻜﻦ ﺑﻴﻨﻬﻤﺎ ﲤﺎﻧﻊ ﰲ ﺍﻷﻓﻌﺎﻝ ﻛﻠﹼﻬﺎ ،ﻓﻠﻢ
ﻳﻜﻦ ﺃﺣﺪﳘﺎ ﺻﺎﻧﻌﹰﺎ ،ﻓﻠﻢ ﻳﻮﺟﺪ ﻣﺼﻨﻮﻉ؛ ﻷﻧﺎ ﻧﻘﻮﻝ :ﺇﻣﻜﺎﻥ ﺍﻟﺘﻤﺎﻧﻊ ﻻ
ﻳﺴﺘﻠﺰﻡ ﺇ ﹼﻻ ﻋﺪﻡ ﺗﻌﺪﺩ ﺍﻟﺼﺎﻧﻊ ،ﻭﻫﻮ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻧﺘﻔﺎﺀ ﺍﳌﺼﻨﻮﻉ) ،(٤ﻋﻠﻰ ﺃﻧﻪ
ﻳﺮﺩ) (٥ﻣﻨﻊ ﺍﳌﻼﺯﻣﺔ ﺇﻥ ﺃﺭﻳﺪ ﻋﺪﻡ ﺍﻟﺘﻜ ﻮﻥ ﺑﺎﻟﻔﻌﻞ ،ﻭﻣﻨﻊ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻼﺯﻡ ﺇﻥ ﺃﺭﻳﺪ
ﺑﺎﻹﻣﻜﺎﻥ ،ﻓﺈﻥ ﻗﻴﻞ :ﻣﻘﺘﻀﻰ ﻛﻠﻤﺔ ½ﻟﻮ¼ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺜﺎﱐ ﰲ ﺍﳌﺎﺿﻲ ﺑﺴﺒﺐ ﺍﻧﺘﻔﺎﺀ
) (١ﻗﻮﻟﻪ] :ﻻ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﺍﻧﺘﻔﺎﺋـﻪ[ ﺃﻱ :ﺇﻥ ﺃﺭﻳـﺪ ﺇﻣﻜـﺎﻥ ﺍﻟﻔـﺴﺎﺩ ﻓﻨـﺴﹼﻠﻢ ﺍﳌﻼﺯﻣـﺔ ،ﻟﻜﻨـﺎ ﻻ ﻧـﺴﻠﹼﻢ ﺑﻄـﻼﻥ
ﺍﻟﺘﺎﱄ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻄ ﻲ ﺍﻟﺴﻤﻮﺍﺕ[ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳ ﻮﻡ ﻧﻄﹾ ِﻮﻱ ﺍﻟﺴﻤﺎﺀَ ﹶﻛ ﹶﻄ ﻲ ﺍﻟﺴِ ﺠ ﱢﻞ ِﻟﹾﻠﻜﹸﺘﺐ﴾]ﺍﻷﻧﺒﻴﺎﺀ [١٠٤ :ﻭﻏﲑﻩ
ﻣﻦ ﺍﻵﻳﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺃﻧﻪ ﻟﻮ ﻓﺮﺽ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺇﺛﺒﺎﺕ ﺍﳌﻼﺯﻣﺔ ﻳﻌﲏ :ﺗﻘﺮﻳﺮ ﺑﺮﻫﺎﻥ ﺍﻟﺘﻤـﺎﻧﻊ ﺃﻧـﻪ ﻟـﻮ ﺗﻌـﺪﺩ
ﺍﻵﳍﺔ ﱂ ﻳﺘﻜﻮﻥ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ؛ ﻷﻥﹼ ﺗﻜ ﻮﻤﺎ ﺇﻣﺎ ﲟﺠﻤﻮﻉ ﺍﻟﻘـﺪﺭﺗﲔ ،ﺃﻭ ﺑﻜـ ﹼﻞ ﻣﻨـﻬﻤﺎ ﺃﻭ ﺑﺄﺣـﺪﳘﺎ،
ﻭﺍﻟﻜ ﹼﻞ ﺑﺎﻃﻞ" ١٢ .ﺭ"
) (٤ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻧﺘﻔﺎﺀ ﺍﳌﺼﻨﻮﻉ[ ﻫـﺬﺍ ﺍﳉـﻮﺍﺏ ﻣـﺒ ﲏ ﻋﻠـﻰ ﺃ ﹼﻥ ﺍﻟﻈـﺎﻫﺮ ﺍﳌﺘﺒـﺎﺩﺭ ﻋـﺪﻡ ﺍﻟﺘﻜـﻮﻥ
ﺑﺎﻟﻔﻌﻞ ،ﺃﻱ :ﺃﻧﺎ ﻻﻧﺴﻠﹼﻢ ﺃ ﹼﻥ ﺇﻣﻜﺎﻥ ﺍﻟﺘﻤﺎﻧﻊ ﻳﺴﺘﻠﺰﻡ ﻋﺪﻡ ﺗﻜﻮﻤﺎ ﺑﺎﻟﻔﻌﻞ ،ﻓـﺈ ﹼﻥ ﺇﻣﻜـﺎﻥ ﺍﻟﺘﻤـﺎﻧﻊ ﻻ ﻳـﺴﺘﻠﺰﻡ
ﻭﻗﻮﻋﻪ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻮﺟﺪ ﺑﺈﺭﺍﺩﺓ ﺃﺣﺪﳘﺎ ﻗﺒﻞ ﻭﻗﻮﻋﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻧﻪ ﻳﺮﺩ[ ﻣﻌﲎ ﺍﻟﻌﻼﻭﺓ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺃﺭﺩﺗﻢ ﺑﻠﺰﻭﻡ ﻋﺪﻡ ﺍﻟﺘﻜـ ﻮﻥ ﻋـﺪﻡ ﺍﻟﺘﻜـﻮﻥ ﺑﺎﻟﻔﻌـﻞ ﻓﻴﻤﻨـﻊ
ﺍﳌﻼﺯﻣﺔ ،ﻓﺈ ﹼﻥ ﺍﳌﺴﺘﻠﺰﻡ ﻟﻪ ﺍﻟﻮﻗﻮﻉ ﻻ ﺍﻹﻣﻜﺎﻥ ،ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻮﺟﺪ ﺑﺈﺭﺍﺩﺓ ﺃﺣﺪﳘﺎ ﻗﺒﻞ ﻭﻗﻮﻋﻪ ،ﻭﺇﻥ ﺃﺭﺩﺗﻢ
ﺑﻪ ﻋﺪﻡ ﺍﻟﺘﻜ ﻮﻥ ﺑﺎﻹﻣﻜﺎﻥ ﻓﺎﳌﻼﺯﻣﺔ ﻣﺴﹼﻠﻤﺔ ،ﻓﺈ ﹼﻥ ﺇﻣﻜﺎﻥ ﺍﻟﺘﻤﺎﻧﻊ ﻳـﺴﺘﻠﺰﻡ ﺇﻣﻜـﺎﻥ ﻋـﺪﻡ ﺍﻟﺘﻜـﻮﻥ ،ﻟﻜـﻦ ﻻ
!١٢٠ ﻧﺴﹼﻠﻢ ﺑﻄﻼﻥ ﺍﻟﻼﺯﻡ ،ﺑﻞ ﻻ ﺑ ﺪ ﻟﻪ ﻣﻦ ﺩﻟﻴﻞ" ١٢ .ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ"".
ﺍﻷﻭﻝ ،ﻓﻼ ﻳﻔﻴﺪ) (١ﺇﻻﹼ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ#
ﺑﺴﺒﺐ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺘﻌﺪﺩ ،ﻗﻠﻨﺎ :ﻧﻌﻢ ﻫﺬﺍ) (٢ﲝﺴﺐ ﺃﺻﻞ ﺍﻟﻠﻐﺔ ،ﻟﻜﻦ ﻗﺪ ﺗﺴﺘﻌﻤﻞ
ﻟﻼﺳﺘﺪﻻﻝ ﺑﺎﻧﺘﻔﺎﺀ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ ﻣﻦ ﻏﲑ ﺩﻻﻟﺔ) (٣ﻋﻠﻰ ﺗﻌﻴﲔ
ﺯﻣﺎﻥ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ :ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﻗﺪﳝﹰﺎ ﻟﻜﺎﻥ ﻏﲑ ﻣﺘﻐﻴﺮ ،ﻭﺍﻵﻳﺔ) (٤ﻣﻦ ﻫﺬﺍ
ﺍﻟﻘﺒﻴﻞ ،ﻭﻗﺪ ﻳﺸﺘﺒﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﺫﻫﺎﻥ) (٥ﺃﺣﺪ ﺍﻻﺳﺘﻌﻤﺎﻟﲔ ﺑﺂﺧﺮ ،ﻓﻴﻘﻊ
ﺍﳋﺒﻂ) .ﺍﻟﻘﺪﱘ( ﻫﺬﺍ ﺗﺼﺮﻳﺢ) (٦ﲟﺎ ﻋﻠﻢ ﺍﻟﺘﺰﺍﻣﺎﹰ؛ ﺇﺫ ﺍﻟﻮﺍﺟﺐ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻔﻴـﺪ[ ﻓﻴﻠـﺰﻡ ﺃﻥ ﻳﻜـﻮﻥ ِﻛـﻼ ﺍﻻﻧﺘﻔـﺎﺋﲔ ﺃﻱ :ﺍﻧﺘﻔـﺎﺀ ﺍﻟﺘﻌـﺪﺩ ﻭﺍﻧﺘﻔـﺎﺀ ﺍﻟﻔـﺴﺎﺩ ﺃﻣـﺮﻳﻦ ﻣﻘـﺮﺭﻳﻦ
ﻣﻌﻠﻮﻣﲔ ﻟﻠﺴﺎﻣﻊ ،ﻟﻜﻦ ﻗﺼﺪ ﺑﺈﺩﺧﺎﻝ ½ﻟﻮ¼ ﻋﻠﻴﻬﻤـﺎ ﺗﻌﻠﻴـﻞ ﺍﻟﺜـﺎﱐ ﺑـﺎﻷﻭﻝ ﺃﻱ :ﺃﻥﹼ ﺍﻧﺘﻔـﺎﺀ ﺍﻟﻔـﺴﺎﺩ ﺑﺎﻧﺘﻔـﺎﺀ
ﺍﻟﺘﻌ ﺪﺩ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ ،ﻣﻊ ﺃ ﹼﻥ ﺍﳌﻘـﺼﻮﺩ ﻣـﻦ ﺍﻻﺳـﺘﺪﻻﻝ ﺑﻴـﺎﻥ ﲢﹼﻘـﻖ ﺍﻧﺘﻔـﺎﺀ ﺍﻷﻭﻝ ﲝـﺴﺐ ﲨﻴـﻊ
ﺍﻷﺯﻣﻨﺔ ،ﺑﺪﻟﻴﻞ ﲢﹼﻘﻖ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺜﺎﱐ ،ﻫﺬﺍ ﻣﻠﺨﺺ ﻣﺎ ﰲ ﺍﳊﺎﺷﻴﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻧﻌﻢ ﻫﺬﺍ ...ﺇﱁ[ ﺃﻱ :ﺳﻠﹼﻤﻨﺎ ﺃﻥﹼ ﺍﳌﻌﲎ ﺍﻷﺻﻠ ﻲ ﻟﻜﻠﻤﺔ ½ﻟﻮ¼ ﻫﻮ ﻣﺎ ﺫﻛـﺮﺕ ،ﻟﻜـﻦ ﻗـﺪ ﺗـﺴﺘﻌﻤﻞ
ﻟﻼﺳﺘﺪﻻﻝ ﺑﺎﻧﺘﻔﺎﺀ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ ،ﻓﺎﻧﺪﻓﻊ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻷﻭﻝ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﻏﲑ ﺩﻻﻟﺔ ...ﺇﱁ[ ﺬﺍ ﻳﻨﺪﻓﻊ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﱐ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻵﻳﺔ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ﰲ "ﺷﺮﺡ ﺍﻟﺘﻠﺨﻴﺺ" :ﻣﻌﲎ ﻗـﻮﻝ ﺃﻫـﻞ ﺍﻟﻌﺮﺑﻴـﺔ ﺃﻧـﻪ ﻳـﺴﺘﺪﻝﹼ ﺑﺎﻣﺘﻨـﺎﻉ
ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﻏﲑ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺃ ﹼﻥ ﻋﻠﹼﺔ ﺍﻧﺘﻔﺎﺀ ﻣﻀﻤﻮﻥ ﺍﳉﺰﺍﺀ ﻣﺎ ﻫﻲ ،ﻭﺃﻣﺎ ﻋﻨـﺪ ﺍﳌﻨﻄﻘـﻴﲔ
ﻓﻌﻨﺪﻫﻢ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌﻠﻢ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻟﺜﺎﱐ ﻋﹼﻠﺔ ﻟﻠﻌﻠﻢ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻷ ﻭﻝ ﺿﺮﻭﺭﺓ ﺍﻧﺘﻔﺎﺀ ﺍﳌﻠﺰﻭﻡ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻟﻼﺯﻡ،
ﻣﻦ ﻏﲑ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺃﻥﹼ ﻋﹼﻠﺔ ﺍﻧﺘﻔﺎﺀ ﺍﳉﺰﺍﺀ ﰲ ﺍﳋﺎﺭﺝ ﻣﺎ ﻫﻲ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﻮ ﹶﻛﺎ ﹶﻥ ِﻓﻴﻬِ ﻤﺎ ﺁَِﻟ ﻬـﹲﺔ ِﺇ ﱠﻻ ﺍﻟﻠﱠـﻪ
ﻟﹶﻔﹶﺴﺪﺗﺎ﴾]ﺍﻷﻧﺒﻴﺎﺀ [٢٢ :ﻭﺍﺭﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﺫﻫﺎﻥ[ ﺃﺭﺍﺩ ﺑﻪ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﺣﻴﺚ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﻛﻼﻡ ﺍﳉﻤﻬﻮﺭ ﺑﺄ ﹼﻥ ﺍﻷ ﻭﻝ ﺳـﺒﺐ
ﻭﺍﻟﺜﺎﱐ ﻣﺴﺒﺐ ،ﻭﺍﻧﺘﻔﺎﺀ ﺍﻟﺴﺒﺐ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﳌﺴﺒ ﺐ ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺸﻲﺀ ﺃﺳﺒﺎﺏ ﻣﺘﻌ ﺪﺩﺓ ،ﺑﻞ
ﻷﻣﺮ ﺑﺎﻟﻌﻜﺲ ،ﻓﻬﻲ ﻻﻣﺘﻨﺎﻉ ﺍﻷﻭﻝ ﻻﻣﺘﻨﺎﻉ ﺍﻟﺜﺎﱐ ،ﻓﺰﻋﻢ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﺃﻥﹼ ﺍﳌﻌﲎ ﺍﻻﻧﺘﻔﺎﺋ ﻲ ﻭﺍﻻﺳﺘﺪﻻﱄﹼ
ﻭﺍﺣﺪ ،ﻣﻊ ﺃﻥﹼ ﻛ ﻼ ﻣﻨﻬﻤﺎ ﻣﻌﲎ ﻣﺴﺘﻘﻞﹼ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻫﺬﺍ ﺗﺼﺮﻳﺢ[ ﺃﻱ :ﻗﺪ ﺻﺮﺡ ﺍﳌﺼﻨﻒ ﻫﻨﺎ ﲟﺎ ﻋﻠﻢ ﰲ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺘﺰﺍﻣﹰﺎ ﻣﻦ ﻗﻮﻟﻪ½ :ﺍﶈﺪﺙ ﻟﻠﻌﺎﱂ
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! "١٢١
ﻗﺪﳝﹰﺎ ،ﺃﻱ :ﻻ ﺍﺑﺘﺪﺍﺀ ﻟﻮﺟﻮﺩﻩ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺣﺎﺩﺛﹰﺎ ﻣﺴﺒﻮﻗﹰﺎ ﺑﺎﻟﻌﺪﻡ) (١ﻟﻜﺎﻥ#
ﻭﺟﻮﺩﻩ ﻣﻦ ﻏﲑﻩ ﺿﺮﻭﺭﺓ ،ﺣﱴ ﻭﻗﻊ) (٢ﰲ ﻛﻼﻡ ﺑﻌﻀﻬﻢ½ :ﺃ ﹼﻥ ﺍﻟﻮﺍﺟﺐ
ﻭﺍﻟﻘﺪﱘ ﻣﺘﺮﺍﺩﻓﺎﻥ¼ ،ﻟﻜﻨﻪ ﻟﻴﺲ ﲟﺴﺘﻘﻴﻢ) (٣ﻟﻠﻘﻄﻊ ﺑﺘﻐﺎﻳﺮ ﺍﳌﻔﻬﻮﻣﲔ ،ﻭﺇﳕﺎ
ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺘﺴﺎﻭﻱ ﲝﺴﺐ ﺍﻟﺼﺪﻕ ،ﻓﺈ ﹼﻥ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻘﺪﱘ ﺃﻋ ﻢ ﻣﻦ
ﺍﻟﻮﺍﺟﺐ ﻟﺼﺪﻗﻪ ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﻟﻮﺍﺟﺐ ﲞﻼﻑ ﺍﻟﻮﺍﺟﺐ ،ﻓﺈﻧﻪ ﻻ ﻳﺼﺪﻕ
ﻋﻠﻴﻬﺎ ،ﻭﻻ ﺍﺳﺘﺤﺎﻟﺔ) (٤ﰲ ﺗﻌ ﺪﺩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺪﳝﺔ ،ﻭﺇﳕﺎ ﺍﳌﺴﺘﺤﻴﻞ ﺗﻌ ﺪﺩ
ﺍﻟﺬﻭﺍﺕ ﺍﻟﻘﺪﳝﺔ .ﻭﰲ ﻛﻼﻡ ﺑﻌﺾ ﺍﳌﺘﺄ ﺧﺮﻳﻦ ﻛـ½ﺍﻹﻣﺎﻡ¼ ﲪﻴﺪ ﺍﻟﺪﻳﻦ
ﺍﻟﻀﺮﻳﺮ ﻱ ﺭﲪﻪ ﺍﷲ ﻭﻣﻦ ﺗﺒﻌﻪ ﺗﺼﺮﻳﺢ ﺑﺄ ﹼﻥ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ
ﻭﺻﻔﺎﺗﻪ) ،(٥ﻭﺍﺳﺘﺪﹼﻟﻮﺍ ﻋﻠﻰ ﺃ ﹼﻥ ﻛ ﹼﻞ ﻣﺎ ﻫﻮ ﻗﺪﱘ ﻓﻬﻮ ﻭﺍﺟﺐ ﻟﺬﺍﺗﻪ ﺑﺄﻧﻪ ﻟﻮ ﱂ
ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ¼١٢ .
) (١ﻗﻮﻟﻪ] :ﻣﺴﺒﻮﻗﹰﺎ ﺑﺎﻟﻌﺪﻡ[ ﺗﻔﺴﲑ ﻟﻠﺤﺎﺩﺙ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﺼﻄﻠﺢ ﺍﻟﻔﻼﺳﻔﺔ ﻏﲑ ﻣـﺮﺍﺩ ،ﻓـﺈﹼﻢ ﻳـﺴ ﻤﻮﻥ ﻣـﺎ
ﳛﺘﺎﺝ ﰲ ﻭﺟﻮﺩﻩ ﺇﱃ ﺍﻟﻐﲑ ﺣﺎﺩﺛﹰﺎ ،ﻭﻟﻮ ﻛﺎﻥ ﻏﲑ ﻣﺴﺒﻮﻕ ﺑﺎﻟﻌﺪﻡ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺣﱴ ﻭﻗﻊ ...ﺇﱁ[ ﻏﺎﻳﺔ ﻟﻘﻮﻟﻪ½ :ﺍﻟﻮﺍﺟﺐ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﻗﺪﳝﺎﹰ¼ ﺃﻱ :ﺑﻠﻎ ﺍﺳـﺘﻠﺰﺍﻡ ﺍﻟﻮﺟـﻮﺏ ﺍﻟﻘـﺪﻡ
ﺇﱃ ﺃﻥ ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺗﺮﺍﺩﻓﻬﻤﺎ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻟﻜﻨﻪ ﻟﻴﺲ ﲟﺴﺘﻘﻴﻢ[ ﻓﺈ ﹼﻥ ﻣﺒﲎ ﺍﻟﺘـﺮﺍﺩﻑ ﻋﻠـﻰ ﺍﻻﺗﺤـﺎﺩ ﰲ ﺍﳌﻔﻬـﻮﻡ ،ﻭﻻ ﺧﻔـﺎﺀ ﰲ ﺃ ﹼﻥ ﻣﻔﻬـﻮﻣﻲ
ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻘﺪﱘ ﻣﺘﻐﺎﻳﺮﺍﻥ؛ ﻷ ﹼﻥ ﺍﻟﻮﺍﺟﺐ ﻣﺎ ﻳﻜﻮﻥ ﻭﺟﻮﺩﻩ ﻣﻦ ﺫﺍﺗﻪ ،ﻭﺍﻟﻘـﺪﱘ ﻣـﺎ ﻻ ﻳـﺴﺒﻖ ﻋﻠﻴـﻪ ﺍﻟﻌـﺪﻡ،
ﻭﻟﻌﻞﹼ ﻫﺬﺍ ﺍﳋﻼﻑ ﻳﺮﺟﻊ ﺇﱃ ﺍﻻﺻﻄﻼﺡ ،ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣـﺔ ﺍﳋﻴـﺎ ﹼﱄ :ﻗـﺪﻣﺎﺀ ﺍﳌـﺘﻜﻠﹼﻤﲔ ﻳﺮﻳـﺪﻭﻥ ﺑـﺎﻟﺘﺮﺍﺩﻑ
ﺍﻟﺘﺴﺎﻭﻱ ،ﻗﺎﻝ ﰲ "ﺍﻟﺘﺒﺼﺮﺓ" :ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺒﻴﻞ ﺍﻷﲰﺎﺀ ﺍﳌﺘﺮﺍﺩﻓﺔ ،ﻓﻜﻞﹼ ﻣﺆﻣﻦ ﻣﺴﻠﻢ ﻭﺑﺎﻟﻌﻜﺲ.
ﺛﹸﻢ ﺑﻴﻦ ﻟﻜ ﹼﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻔﻬﻮﻣﺎﹰ ﻋﻠﻰ ﺣﺪﺓ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻻ ﺍﺳﺘﺤﺎﻟﺔ ...ﺇﱁ[ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ :ﻭﻫﻮ ﺃﻧﻪ ﻟﻮ ﺻﺪﻕ ﺍﻟﻘﺪﱘ ﻋﻠـﻰ ﺻـﻔﺎﺕ ﺍﻟﻮﺍﺟـﺐ ،ﻟﻠـﺰﻡ
ﺗﻌ ﺪﺩ ﺍﻟﻘﺪﻣﺎﺀ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ[ ﻳﺮﺩ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺃ ﹼﻥ ﻛ ﹼﻞ ﺻﻔﺔ ﳏﺘﺎﺟﺔ ﺇﱃ ﻣﻮﺻﻮﻓﻬﺎ ،ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﻭﺍﺟﺒﺔ
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! "١٢٢
ﻳﻜﻦ ﻭﺍﺟﺒﹰﺎ ﻟﺬﺍﺗﻪ ﻟﻜﺎﻥ ﺟﺎﺋﺰ ﺍﻟﻌﺪﻡ ﰲ ﻧﻔﺴﻪ ،ﻓﻴﺤﺘﺎﺝ ﰲ ﻭﺟﻮﺩﻩ ﺇﱃ ﳐ ﺼﺺ#
ﻓﻴﻜﻮﻥ ﳏﺪﺛﺎ؛ ﺇﺫ ﻻ ﻧﻌﲏ ﺑﺎﶈﺪﺙ ﺇ ﹼﻻ ﻣﺎ ﻳﺘﻌﻠﹼﻖ) (١ﻭﺟﻮﺩﻩ ﺑﺈﳚﺎﺩ ﺷﻲﺀ
ﺁﺧﺮ ،ﹸﺛ ﻢ ﺍﻋﺘﺮﺿﻮﺍ) (٢ﺑﺄ ﹼﻥ ﺍﻟﺼﻔﺎﺕ ﻟﻮ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﻟﺬﺍﺎ ﻟﻜﺎﻧﺖ ﺑﺎﻗﻴﺔ
ﻭﺍﻟﺒﻘﺎﺀ ﻣﻌﲎ ،ﻓﻴﻠﺰﻡ ﻗﻴﺎﻡ ﺍﳌﻌﲎ ﺑﺎﳌﻌﲎ ﻓﺄﺟﺎﺑﻮﺍ ﺑﺄﻥﹼ ﻛ ﹼﻞ ﺻﻔﺔ ﻓﻬﻲ ﺑﺎﻗﻴﺔ
ﺑﺒﻘﺎﺀ ﻫﻮ ﻧﻔﺲ ﺗﻠﻚ ﺍﻟﺼﻔﺔ) ،(٣ﻭﻫﺬﺍ ﻛﻼﻡ) (٤ﰲ ﻏﺎﻳﺔ ﺍﻟﺼﻌﻮﺑﺔ ،ﻓﺈ ﹼﻥ ﺍﻟﻘﻮﻝ
ﺑﺘﻌ ﺪﺩ ﺍﻟﻮﺍﺟﺐ ﻟﺬﺍﺗﻪ ﻣﻨﺎﻑ ﻟﻠﺘﻮﺣﻴﺪ) ،(٥ﻭﺍﻟﻘﻮﻝ ﺑﺈﻣﻜﺎﻥ ﺍﻟﺼﻔﺎﺕ) (٦ﻳﻨﺎﰲ
ﻟﺬﺍﺎ .ﻭﺟﻮﺍﺑﻪ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻛﻮﺎ ﻭﺍﺟﺒﺔ ﻟﺬﺍﺎ ،ﻭﺍﺟﺒـﺔ ﻟـﺬﺍﺕ ﺍﻟﻮﺍﺟـﺐ ﺗﻌـﺎﱃ ﲟﻌـﲎ :ﺃ ﹼﻥ ﺫﺍﺗـﻪ ﺗﻌـﺎﱃ
ﻛﺎﻓﻴﺔ ﰲ ﺍﻗﺘﻀﺎﺋﻬﺎ ﻣﻦ ﻏﲑ ﺍﺣﺘﻴﺎﺝ ﺇﱃ ﺍﻟﻐﲑ .ﻭﻻ ﺷﻚ ﺃﻥﹼ ﺍﻟﻮﺟﻮﺏ ﺍﻟﺬﺍ ﹼﰐ ﺬﺍ ﺍﳌﻌﲎ ﻻ ﻳﻨﺎﰲ ﺍﺣﺘﻴﺎﺟﻬـﺎ
ﺇﱃ ﻣﻮﺻﻮﻓﻬﺎ ١٢ .ﻣﻠﺘﻘﻂ ﻣﻦ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻬﺎ.
) (١ﻗﻮﻟﻪ] :ﺇ ﹼﻻ ﻣﺎ ﻳﺘﻌﹼﻠﻖ ...ﺇﱁ[ ﻫﺬﺍ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥﹼ ﻭﺟﻮﺩ ﺍﻟﺼﻔﺔ ﺍﻟﻘﺪﳝﺔ ﻻ ﻳﺘﻌﻠﹼﻖ ﺑﺈﳚﺎﺩ ﺷﻲﺀ ﻭﻫﺬﻩ ﺟﻬﺎﻟﺔ
ﺑﻴﻨـﺔ ،ﻭﺇﻥ ﻗـﺎﻟﻮﺍ½ :ﻛﻼﻣﻨـﺎ ﰲ ﺍﻟﻘـﺪﱘ ﺑﺎﻟـﺬﺍﺕ ﻭﺍﻟـﺼﻔﺔ ﻟﻴـﺴﺖ ﻛـﺬﻟﻚ¼ ،ﱂ ﻳـﺼﺢ ﺣﻜﻤﻬـﻢ ﺑﻮﺟـﻮﺏ
ﺍﻟﺼﻔﺎﺕ" ١٢ .ﺧﻴﺎﱄ".
) (٢ﻗﻮﻟﻪ" ]ﺛﹸﻢ ﺍﻋﺘﺮﺿﻮﺍ[ ﻻ ﺧﻔﺎﺀ ﰲ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻛﻤﺎ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟـﺼﻔﺎﺕ ،ﻳـﺮﺩ ﻋﻠـﻰ
ﺍﻟﻘﻮﻝ ﺑﻘﺪﻣﻬﺎ ﺃﻳﻀﺎﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﻧﻔﺲ ﺗﻠﻚ ﺍﻟﺼﻔﺔ[ ﺃﻱ :ﺍﻟﺒﻘﺎﺀ ﻟﻴﺲ ﺃﻣﺮﺍﹰ ﻣﻮﺟﻮﺩﹰﺍ ﻋﺎﺭﺿﹰﺎ ﺣﱴ ﻳﻠﺰﻡ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﻌﺮﺽ ،ﺑﻞ
ﺍﻟﺒﻘﺎﺀ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ،ﻭﺫﻟﻚ ﻟﻴﺲ ﺑﺄﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻮﺟـﻮﺩ ﲞـﻼﻑ ﺍﻷﻋـﺮﺍﺽ ،ﻓـﺈﻥﹼ ﺑﻘﺎﺋﻬـﺎ
ﻏﲑﻫﺎ ﻻﻧﻔﻜﺎﻛﻪ ﻋﻨﻬﺎ ﺣﺎﻝ ﺍﳊﺪﻭﺙ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻛﻼﻡ[ ﺃﻱ :ﻛﻼﻡ ﲪﻴﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻀﺮﻳﺮ ﻱ ﺑﺄ ﹼﻥ ﺍﻟﺼﻔﺎﺕ ﻭﺍﺟﺒﺔ ،ﻭﻗﻮﻝ ﺑﻌـﺾ ﺍﳌـﺘﻜﻠﹼﻤﲔ ﺑـﺄ ﹼﻥ
ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺻﻔﺎﺗﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﻨﺎ ٍﻑ ﻟﻠﺘﻮﺣﻴﺪ[ ﺭ ﺩ ﻋﻠﻰ ﺍﻟﻀﺮﻳﺮﻱ ﻳﻌﲏ :ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻛﻮﻥ ﺍﻟﺼﻔﺎﺕ ﻭﺍﺟﺒـﺔ ﺍﻟﻮﺟـﻮﺩ ﻟـﺬﺍﺎ ﻳﻠـﺰﻡ
ﺍﻟﻘﻮﻝ ﺑﺘﻌ ﺪﺩ ﺍﻟﻮﺍﺟﺐ ﻟﺬﺍﺗﻪ ،ﻭﻫﻮ ﻣﻨﺎ ٍﻑ ﻟﻠﺘﻮﺣﻴﺪ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍﻟﻘﻮﻝ ﺑﺈﻣﻜﺎﻥ ﺍﻟﺼﻔﺎﺕ[ ﺭ ﺩ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺘﻜﹼﻠﻤﲔ ،ﻓﺈﹼﻢ ﻳﻘﻮﻟﻮﻥ :ﺑﺄﻥﹼ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ ﻫﻮ
!١٢٣ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺻﻔﺎﺗﻪ ،ﻓﻴﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻔﺎﺕ ﳑﻜﻨﺔ"١٢ .
ﻗﻮﳍﻢ½ :ﺑﺄ ﹼﻥ ﻛ ﹼﻞ ﳑﻜﻦ ﻓﻬﻮ ﺣﺎﺩﺙ¼ ،ﻓﺈﻥ ﺯﻋﻤﻮﺍ) (١ﺃ ﹼﺎ ﻗﺪﳝﺔ ﺑﺎﻟﺰﻣﺎﻥ#
ﲟﻌﲎ ﻋﺪﻡ ﺍﳌﺴﺒﻮﻗﻴﺔ ﺑﺎﻟﻌﺪﻡ ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺍﳊﺪﻭﺙ ﺍﻟﺬﺍﰐﹼ ،ﲟﻌﲎ
ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺫﺍﺕ ﺍﻟﻮﺍﺟﺐ ﻓﻬﻮ ﻗﻮﻝ ﲟﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻔﻼﺳﻔﺔ ﻣﻦ ﺍﻧﻘﺴﺎﻡ ﻛﻞﹼ
ﻣﻦ ﺍﻟﻘﺪﻡ ﻭﺍﳊﺪﻭﺙ ﺇﱃ ﺍﻟﺬﺍﰐﹼ ﻭﺍﻟﺰﻣﺎ ﹼﱐ ،ﻭﻓﻴﻪ ﺭﻓﺾ) (٢ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ،
ﻭﺳﻴﺄﰐ ﳍﺬﺍ ﺯﻳﺎﺩﺓ ﲢﻘﻴﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ) .ﺍﳊﻲ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺴﻤﻴﻊ
ﺍﻟﺒﺼﲑ) (٣ﺍﻟﺸﺎﺋﻲ ﺍﳌﺮﻳﺪ(؛ ﻷﻥﹼ ﺑﺪﺍﻫﺔ ﺍﻟﻌﻘﻞ ﺟﺎﺯﻣﺔ ﺑﺄ ﹼﻥ ﳏﺪﺙ ﺍﻟﻌﺎﱂ ﻋﻠﻰ
ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﺍﻟﺒﺪﻳﻊ ﻭﺍﻟﻨﻈﺎﻡ ﺍﶈﻜﻢ ،ﻣﻊ ﻣﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻓﻌﺎﻝ) (٤ﺍﳌﺘﻘﻨﺔ
ﻭﺍﻟﻨﻘﻮﺵ ﺍﳌﺴﺘﺤﺴﻨﺔ ﻻ ﻳﻜﻮﻥ ﺑﺪﻭﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ،ﻋﻠﻰ ﺃ ﹼﻥ ﺃﺿﺪﺍﺩﻫﺎ)(٥
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﺯﻋﻤﻮﺍ[ ﺩﻓﻊ ﺩﺧﻞ ﻣﻘﺪﺭ ﺗﻘﺮﻳـﺮﻩ ﺃﻥ ﻳﻘـﺎﻝ :ﻟﹶﻤـﺎ ﳚـﻮﺯ ﺃﻥ ﺗﻜـﻮﻥ ﺍﻟـﺼﻔﺎﺕ ﻗﺪﳝـﺔ ﺑﺎﻟﺰﻣـﺎﻥ
ﻭﺣﺎﺩﺛﺔ ﺑﺎﻟﺬﺍﺕ ،ﻓﻼ ﻳﻠﺰﻡ ﺍﻟﻔﺴﺎﺩ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺈﻣﻜﺎﻥ ﺍﻟﺼﻔﺎﺕ؛ ﻷﻧﻪ ﻻ ﺗﻨﺎﰲ ﺑﲔ ﺍﳊﺪﻭﺙ ﺍﻟﺬﺍ ﹼﰐ ﻭﺍﻟﻘﺪﻡ
ﺍﻟﺰﻣﺎﱐﹼ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺭﻓﺾ ...ﺇﱁ[ ﻷ ﹼﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺍﻟﺼﻔﺎﺕ ﻗﺪﳝﺔ ﺑﺎﻟﺰﻣﺎﻥ ﻭﺣﺎﺩﺛـﺔ ﺑﺎﻟـﺬﺍﺕ ﻳـﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻘـﺎﻝ ﰲ
ﺍﻟﻌﻨﺎﺻﺮ ﻭﻏﲑﻫﺎ ﻛﺬﻟﻚ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﻘﺼﻮﺩ ﺍﻟﻔﻼﺳﻔﺔ ﻣﻦ ﺍﻟﻌﺎﱂ؛ ﻷﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ :ﺑﺄﻥﹼ ﺍﻟﻌﺎﱂ ﻗﺪﱘ ﺑﺎﻟﺰﻣـﺎﻥ
ﲟﻌﲎ :ﻋﺪﻡ ﺍﳌﺴﺒﻮﻗﻴﺔ ﺑﺎﻟﻌﺪﻡ ،ﻭﺣﺎﺩﺙ ﺑﺎﻟﺬﺍﺕ ﲟﻌﲎ :ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺫﺍﺕ ﺍﻟﻮﺍﺟﺐ ،ﻭﻫﺬﺍ ﺭﻓﺾ ﻟﻠﻘﻮﺍﻋﺪ
ﺍﻹﺳﻼﻣﻴﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ[ ﺑﻼ ﺟﺎﺭﺣﺔ ﻣﻦ ﺍﳊﺪﻗﺔ ﻭﺍﻷﺫﻥ ،ﻛﻤﺎ ﺃﻧﻪ ﻋﻠﻴﻢ ﺑﻼ ﺩﻣـﺎﻍ ﻭﻗﻠـﺐ ،ﻗـﺎﻝ ﺍﻟﻌ ﹼﻼﻣـﺔ
ﻓﻀﻞ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﺪﺍﻳﻮﱐ ﻗ ﺪﺱ ﺳ ﺮﻩ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﻤﻊ ﺻـﻔﺔ ﻭﺟﻮﺩﻳـﺔ ﻗﺎﺋﻤـﺔ ﺑﺎﻟـﺬﺍﺕ ،ﺷـﺎﺎ ﺇﺩﺭﺍﻙ ﻛـﻞﹼ
ﻣﺴﻤﻮﻉ ﻭﺇﻥ ﺧﻔﻲ ،ﻭﺑﺎﻟﺒﺼﺮ ﺻﻔﺔ ﻭﺟﻮﺩﻳﺔ ﻗﺎﺋﻤﺔ ﺑﺎﻟﺬﺍﺕ ،ﺷﺎﺎ ﺇﺩﺭﺍﻙ ﻛ ﹼﻞ ﻣﺒﺼﺮ ﻭﺇﻥ ﻟﻄﻒ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻷﻓﻌﺎﻝ[ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ ﺃﻱ :ﺍﳌﻔﻌﻮﻻﺕ؛ ﻷ ﹼـﺎ ﺍﻟـﱵ ﻳـﺸﺘﻤﻠﻬﺎ ﺍﻟﻌـﺎﱂ ،ﻭﺃﻣـﺎ ﻧﻔـﺲ ﺍﻷﻓﻌـﺎﻝ
ﻓﻌﺒﺎﺭﺓ ﻋﻦ ﺗﻌﻠﹼﻘﺎﺕ ﺍﻟﺘﻜﻮﻳﻦ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻞ ﺑﻪ ،ﺃﻭ ﺗﻌﻠﹼﻘﺎﺕ ﺍﻟﻘﺪﺭﺓ ﻋﻨﺪ ﻏﲑ ﺍﻟﻘﺎﺋﻞ "ﻡ" ١٢.
) (٥ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻥﹼ ﺃﺿﺪﺍﺩﻫﺎ[ ﺩﻟﻴﻞ ﺛﺎ ٍﻥ ﺣﺎﺻﻠﻪ :ﺃﻧﻪ ﻟﻮ ﱂ ﻳﺘﺼﻒ ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻟﺰﻡ ﺃﻥ ﻳﺘﺼﻒ ﺑﺄﺿـﺪﺍﺩﻫﺎ،
ﻭﻫﻲ ﺍﳌﻮﺕ ﻭﺍﻟﻌﺠﺰ ﻭﺍﳉﻬﻞ ﻭﺍﻟﺼﻤﻢ ﻭﺍﻟﻌﻤﻰ ،ﻭﻛﹼﻠﻬﺎ ﻧﻘﺎﺋﺺ ﺗﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺗﻌﺎﱃ١٢ .
! "١٢٤
ﻧﻘﺎﺋﺺ ﳚﺐ ﺗﻨـﺰﻳﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻭﺃﻳﻀﺎﹰ ﻗﺪ ﻭﺭﺩ ﺍﻟﺸﺮﻉ) (١ﺎ ﻭﺑﻌﻀﻬﺎ ِﻣﻤﺎ#
ﻻ ﻳﺘﻮﹼﻗﻒ) (٢ﺛﺒﻮﺕ ﺍﻟﺸﺮﻉ ﻋﻠﻴﻬﺎ ﻓﻴﺼ ﺢ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺸﺮﻉ ﻓﻴﻬﺎ ﻛﺎﻟﺘﻮﺣﻴﺪ)،(٣
ﲞﻼﻑ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ) (٤ﻭﻛﻼﻣﻪ ﻭﳓﻮ ﺫﻟﻚ)ِ (٥ﻣ ﻤﺎ ﻳﺘﻮﹼﻗﻒ ﺛﺒﻮﺕ ﺍﻟﺸﺮﻉ
ﻋﻠﻴﻪ) .ﻟﻴﺲ ﺑﻌﺮﺽ(؛ ﻷﻧﻪ ﻻ ﻳﻘﻮﻡ ﺑﺬﺍﺗﻪ ،ﺑﻞ ﻳﻔﺘﻘﺮ ﺇﱃ ﳏﻞﹼ ﻳﻘﻮﻣﻪ ﻓﻴﻜﻮﻥ
ﳑﻜﻨﹰﺎ؛ ﻭﻷﻧﻪ ﳝﺘﻨﻊ ﺑﻘﺎﺅﻩ ﻭﺇﻻﹼ ﻟﻜﺎﻥ) (٦ﺍﻟﺒﻘﺎﺀ ﻣﻌﲎ ﻗﺎﺋﻤﺎﹰ ﺑﻪ ،ﻓﻴﻠﺰﻡ ﻗﻴﺎﻡ
ﺍﳌﻌﲎ ﺑﺎﳌﻌﲎ ﻭﻫﻮ ﳏﺎﻝ؛ ﻷﻥﹼ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﺸﻲﺀ ﻣﻌﻨﺎﻩ ﺃ ﹼﻥ ﲢﻴﺰﻩ ﺗﺎﺑﻊ
ﻟﺘﺤﻴﺰﻩ ،ﻭﺍﻟﻌﺮﺽ ﻻ ﲢﻴﺰ ﻟﻪ ﺑﺬﺍﺗﻪ ﺣﱴ ﻳﺘﺤﻴﺰ ﻏﲑﻩ ﺑﺘﺒﻌﻴﺘﻪ ،ﻭﻫﺬﺍ ﻣﺒﲏ(٧)
ﻋﻠﻰ ﺃﻥﹼ ﺑﻘﺎﺀ ﺍﻟﺸﻲﺀ ﻣﻌﲎ ﺯﺍﺋﺪ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ،ﻭﺃﻥﹼ ﺍﻟﻘﻴﺎﻡ ﻣﻌﻨﺎﻩ ﺍﻟﺘﺒﻌﻴﺔ ﰲ
) (١ﻗﻮﻟـﻪ] :ﻗـﺪ ﻭﺭﺩ ﺍﻟـﺸﺮﻉ[ ﺩﻟﻴـﻞ ﺛﺎﻟـﺚ ﺗﻘﺮﻳـﺮﻩ :ﺃﻥﹼ ﺍﻟﻘـﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳـﺚ ﻗـﺪ ﻧﻄﻘـﺖ ﺑﺜﺒـﻮﺕ ﺍﻟـﺼﻔﺎﺕ
ﺍﳌﺬﻛﻮﺭﺓ ﻟﻠﻮﺍﺟﺐ ﺳﺒﺤﺎﻧﻪ ،ﻭﺍﻟﻌﻘﻞ ﻻ ﻳﺴﺘﺤﻴﻠﻬﺎ ،ﻓﺎﻹﳝﺎﻥ ﺎ ﻭﺍﺟﺐ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻌﻀﻬﺎ ﻣِ ﻤﺎ ﻻ ﻳﺘﻮﹼﻗﻒ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ﻭﻫﻮ ﺃﻥ ﻳﻘـﺎﻝ :ﺇﻥﹼ ﺛﺒـﻮﺕ ﺍﻟـﺸﺮﻉ
ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ،ﻓﻠﻮ ﺍﺳﺘﺪ ﹼﻝ ﺑﺜﺒﻮﺕ ﺍﻟﺸﺮﻉ ﻋﻠﻴﻬﺎ ،ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻠﻮﻝ ﻋﹼﻠﺔ ﻟﻌﹼﻠﺘﻪ ﻓﻴﻜﻮﻥ
ﺩﻭﺭﺍﹰ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﻛﺎﻟﺘﻮﺣﻴﺪ[ ﻓﺈﻧﻪ ِﻣ ﻤﺎ ﻻ ﻳﺘﻮﹼﻗﻒ ﺛﺒﻮﺕ ﺍﻟﺸﺮﻉ ﻋﻠﻴﻪ ،ﻓﻴﺼ ﺢ ﺍﻟﺘﻤ ﺴﻚ ﻋﻠﻰ ﻛـﻮﻥ ﺍﻟﻮﺍﺟـﺐ ﻭﺍﺣـﺪﹰﺍ
ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋ ﻲ١٢ .
) (٤ﻗﻮﻟﻪ] :ﲞﻼﻑ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ[ ﻓﺈﻥﹼ ﻣﻌﺮﻓﺔ ﺍﻟﺸﺮﻉ ﻣﻮﻗﻮﻓﺔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻭﺟـﻮﺩ ﺍﻟـﺼﺎﻧﻊ ،ﻭﻛﻼﻣـﻪ ﺑـﺎﻷﻣﺮ
ﻭﺍﻟﻨﻬﻲ ﻭﺍﳋﱪ ،ﻓﺎﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺸﺮﻉ ﺩﻭﺭ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﳓﻮ ﺫﻟﻚ[ ﻛﺎﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻘﺪﺭﺓ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﺇﻻﹼ ﻟﻜﺎﻥ[ ﺃﻱ :ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﺒﻘﺎﺀ ﳑﺘﻨﻌﺎﹰ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻣﺒﲏ ...ﺇﱁ[ ﺃﻱ :ﺩﻟﻴﻞ ﺑﻘـﺎﺀ ﺍﻷﻋـﺮﺍﺽ ﻣـﺒﲏ ﻋﻠـﻰ ﺃﻥﹼ ﺑﻘـﺎﺀ ﺍﻟـﺸﻲﺀ ﻣﻌـﲎ ﺯﺍﺋـﺪ ﻋﻠـﻰ
ﻭﺟﻮﺩﻩ .ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄﹼ :ﻭﻋﻠﻰ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺰﺍﺋﺪ ﺃﻣﺮ ﻣﻮﺟﻮﺩ ﰲ ﻧﻔـﺴﻪ ﺣـﱴ ﻳﻜـﻮﻥ ﻋﺮﺿـﺎﹰ ﻭﻫـﻮ
!١٢٥ ﳑﻨﻮﻉ ﺃﻳﻀﺎﹰ"١٢ .
ﺍﻟﺘﺤﻴﺰ ،ﻭﺍﳊﻖ ﺃ ﹼﻥ ﺍﻟﺒﻘﺎﺀ) (١ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ﻭﻋﺪﻡ ﺯﻭﺍﻟﻪ ﻭﺣﻘﻴﻘﺘﻪ ﺍﻟﻮﺟﻮﺩ#
ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺜﺎﱐ .ﻭﻣﻌﲎ ﻗﻮﻟﻨﺎ)½ :(٢ﻭﺟﺪ ﻭﱂ ﻳﺒﻖ¼ ﺃﻧﻪ
ﺣﺪﺙ ﻓﻠﻢ ﻳﺴﺘﻤﺮ ﻭﺟﻮﺩﻩ) (٣ﻭﱂ ﻳﻜﻦ ﺛﺎﺑﺘﺎﹰ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺜﺎﱐ ،ﻭﺃﻥﹼ ﺍﻟﻘﻴﺎﻡ) (٤ﻫﻮ
ﺍﻻﺧﺘﺼﺎﺹ ﺍﻟﻨﺎﻋﺖ ﺑﺎﳌﻨﻌﻮﺕ ،ﻛﻤﺎ ﰲ ﺍﻭﺻﺎﻑ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ،ﻓﺈﺎ ﻗﺎﺋﻤﺔ
ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺗﺘﺤﻴﺰ ﺑﻄﺮﻳﻖ ﺍﻟﺘﺒﻌﻴﺔ ﻟﺘﻨـﺰﻳﻬﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﺘﺤﻴﺰ ﻭﺃ ﹼﻥ ﺍﻧﺘﻔﺎﺀ
ﺍﻷﺟﺴﺎﻡ) (٥ﰲ ﻛ ﹼﻞ ﺁﻥ ،ﻭﻣﺸﺎﻫﺪﺓ ﺑﻘﺎﺋﻬﺎ ﺑﺘﺠ ﺪﺩ ﺍﻷﻣﺜﺎﻝ ﻟﻴﺲ ﺑﺄﺑﻌﺪ ﻣﻦ ﺫﻟﻚ
ﰲ ﺍﻷﻋﺮﺍﺽ ،ﻧﻌﻢ ﲤﺴﻜﻬﻢ) (٦ﰲ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﻌﺮﺽ ﺑﺴﺮﻋﺔ ﺍﳊﺮﻛﺔ
) (١ﻗﻮﻟﻪ] :ﻭﺍﳊ ﻖ ﺃﻥﹼ ﺍﻟﺒﻘﺎﺀ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﻟﺒﻘﺎﺀ ﻟﻴﺲ ﺃﻣﺮﹰﺍ ﻣﻮﺟﻮﺩﹰﺍ ﺯﺍﺋﺪﺍﹰ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ،ﺑﻞ ﻫـﻮ ﻧﻔـﺲ ﺍﺳـﺘﻤﺮﺍﺭ
ﺍﻟﻮﺟﻮﺩ ﺣﱴ ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺰﻣﺎﻥ ﺍﻷﻭﻝ ﺍﺑﺘﺪﺍﺀ ،ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺜﺎﱐ ﺑﻘﺎﺀ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﻌﲎ ﻗﻮﻟﻨﺎ ...ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ﺗﻘﺮﻳﺮﻩ ﺃﻥ ﻳﻘﺎﻝ :ﻟﻮ ﻛـﺎﻥ ﺍﻟﺒﻘـﺎﺀ ﻋـﲔ ﺍﻟﻮﺟـﻮﺩ ﻟﹶﻤـﺎ
ﺻ ﺢ ﻗﻮﳍﻢ½ :ﻭﺟﺪ ﻓﻠﻢ ﻳﺒﻖ¼ ﻓﺈﻧﻪ ﺗﻨﺎﻗﺾ ،ﻛﻤﺎ ﱂ ﻳﺼ ﺢ ﻗﻮﳍﻢ½ :ﻭﺟﺪ ﻓﻠﻢ ﻳﻮﺟﺪ¼ ،ﻓﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺒﻘـﺎﺀ
ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﻭﺇﻻﹼ ﹶﻟﻤﺎ ﺻﺢ ﺇﺛﺒﺎﺗﻪ ﻭﻧﻔﻴﻪ ﻣﻌﺎﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺣﺪﺙ ﻓﻠﻢ ﻳﺴﺘﻤ ﺮ ﻭﺟﻮﺩﻩ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﻨﻔﻲ ﻟﻴﺴﺎ ﰲ ﺯﻣﻦ ﻭﺍﺣﺪ ،ﺑﻞ ﺍﳌﺜﺒﺖ
ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﻭﻝ ،ﻭﺍﳌﻨﻔﻲ ﻫـﻮ ﺍﻟﻮﺟـﻮﺩ ﰲ ﺍﻟـﺰﻣﻦ ﺍﻟﺜـﺎﱐ ،ﻓـﻼ ﺗﻨـﺎﻗﺾ ﺃﺻـﻼﹰ؛ ﺇﺫ ﱂ ﻳﺘﺤﹼﻘـﻖ
ﺷﺮﻃﻪ ﻭﻫﻮ ﻭﺣﺪﺓ ﺍﻟﺰﻣﺎﻥ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺃ ﹼﻥ ﺍﻟﻘﻴﺎﻡ[ ﺭﺩ ﻟﻠﻤﻘ ﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﺑﺄ ﹼﻥ ﺍﻟﻘﻴﺎﻡ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺍﻟﺘﺒﻌﻴﺔ ﰲ ﺍﻟﺘﺤﻴﺰ ،ﻓﺈﻧﻪ ﻻ ﳚﺮﻱ ﰲ ﺻﻔﺎﺕ
ﺍﷲ ﺗﻌﺎﱃ ﻻﻣﺘﻨﺎﻉ ﲢﻴﺰﻩ ﺗﻌﺎﱃ ،ﺑﻞ ﺍﻟﻘﻴﺎﻡ ﻫﻮ ﺍﻟﺘﻌﹼﻠﻖ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ﲝﻴﺚ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣـﺪﳘﺎ ﻧﻌﺘـﹰﺎ ﻭﺍﻵﺧـﺮ
ﻣﻨﻌﻮﺗﹰﺎ ،ﻭﳍﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺟﺎﺯ ﻗﻴﺎﻡ ﺍﳌﻌﲎ ﺑﺎﳌﻌﲎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺃ ﹼﻥ ﺍﻧﺘﻔﺎﺀ ﺍﻷﺟﺴﺎﻡ ...ﺇﱁ[ ﻫﺬﺍ ﺭﺩ ﺇﲨﺎﱄﹼ ﻟﺪﻟﻴﻠﻬﻢ ،ﻭﺣﺎﺻﻠﻪ ﺃﻥﹼ ﻣﺎ ﺫﻛﺮﻭﻩ ﺍﺳﺘﺪﻻﻝ ﰲ ﻣﻘﺎﺑﻠﺔ
ﺍﻟﻀﺮﻭﺭﺓ؛ ﻷﻥﹼ ﺃﺻﺤﺎﺑﻨﺎ ﺟﻌﻠﻮﺍ ﺍﳊﻜﻢ ﺑﺒﻘﺎﺀ ﺍﻷﺟﺴﺎﻡ ﺿﺮﻭﺭﻳﺎﹰ ،ﻭﻋﺪﻡ ﺑﻘﺎﺋﻬﺎ ﻟﻴﺲ ﺑﺄﺑﻌﺪ ﻋﻨﺪ ﺍﻟﻌﻘـﻞ ﻣـﻦ
ﻋﺪﻡ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ ،ﻓﺒﻘﺎﺋﻬﺎ ﺿﺮﻭﺭﻱ ﺃﻳﻀﺎﹰ" ١٢ .ﺧﻴﺎﱄ".
) (٦ﻗﻮﻟﻪ] :ﻧﻌﻢ ﲤﺴﻜﻬﻢ[ ﺃﻱ :ﲤﺴﻜﺖ ﺍﻟﻔﻼﺳﻔﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﻌﺮﺽ ،ﺑﺄﻥﹼ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﻫﻲ
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! "١٢٦
ﻭﺑﻄﻮﺋﻬﺎ ﻟﻴﺲ ﺑﺘﺎﻡ(١)؛ ﺇﺫ ﻟﻴﺲ ﻫﻬﻨﺎ ﺷﻲﺀ ﻫﻮ ﺣﺮﻛﺔ ،ﻭﺁﺧﺮ ﻭﻫﻮ ﺳﺮﻋﺔ ﺃﻭ#
ﺑﻄﺆ ،ﺑﻞ ﻫﻨﺎ ﺣﺮﻛﺔ ﳐﺼﻮﺻﺔ ﺗﺴ ﻤﻰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﻌﺾ ﺍﳊﺮﻛﺎﺕ ﺳﺮﻳﻌﺔ
ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺒﻌﺾ ﺑﻄﻴﺌﺔ ،ﻭﺬﺍ) (٢ﺗﺒﻴﻦ ﺃﻥ ﻟﻴﺴﺖ ﺍﻟﺴﺮﻋﺔ ﻭﺍﻟﺒﻄﻮﺀ)(٣
ﻧﻮﻋﲔ ﳐﺘﻠﻔﲔ ﻣﻦ ﺍﳊﺮﻛﺔ؛ ﺇﺫ ﺍﻷﻧﻮﺍﻉ ﺍﳊﻘﻴﻘﻴﺔ ﻻ ﲣﺘﻠﻒ ﺑﺎﻹﺿﺎﻓﺎﺕ).(٤
)ﻭﻻ ﺟﺴﻢ(؛ ﻷﻧﻪ ﻣﺘﺮ ﹼﻛﺐ ﻭﻣﺘﺤﻴﺰ ،ﻭﺫﻟﻚ ﺃﻣﺎﺭﺓ ﺍﳊﺪﻭﺙ)) .(٥ﻭﻻ ﺟﻮﻫﺮ(
ﺃﻣﺎ ﻋﻨﺪﻧﺎ؛ ﻓﻸﻧﻪ ﺍﺳﻢ ﻟﻠﺠﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠ ﺰﻯ ﻭﻫﻮ ﻣﺘﺤﻴﺰ ﻭﺟﺰﺀ ﻣﻦ ﺍﳉﺴﻢ،
ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﺘﻌﺎﻝ ﻋﻦ ﺫﻟﻚ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ؛ ﻓﻸ ﹼﻢ ﻭﺇﻥ ﺟﻌﻠﻮﻩ ﺍﲰﺎﹰ
ﻟﻠﻤﻮﺟﻮﺩ ﻻ ﰲ ﻣﻮﺿﻮﻉ ﳎ ﺮﺩﹰﺍ ﻛﺎﻥ ﺃﻭ ﻣﺘﺤﻴﺰﺍﹰ ﻟﻜﻨﻬﻢ ﺟﻌﻠﻮﻩ) (٦ﻣﻦ ﺃﻗﺴﺎﻡ
ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺗﺘﺼﻒ ﺑﺎﻟﺴﺮﻋﺔ ﻭﺍﻟﺒﻄﻮﺀ ،ﻭﳘﺎ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ،ﻓﻬﺬﺍ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﻌﺮﺽ١٢ .
) (١ﻗﻮﻟـﻪ] :ﻟـﻴﺲ ﺑﺘـﺎ ﻡ[ ﺃﻱ :ﲤـ ﺴﻚ ﺍﻟﻔﻼﺳـﻔﺔ ﻟـﻴﺲ ﺑﺘـﺎﻡ؛ ﺇﺫ ﺍﳊﺮﻛـﺔ ﻭﺍﻟـﺴﺮﻋﺔ ﺃﻭ ﺍﻟﺒﻄـﻮﺀ ﻟﻴـﺴﺎ ﺃﻣـﺮﻳﻦ
ﻣﻮﺟﻮﺩﻳﻦ ﰲ ﺍﳋﺎﺭﺝ ،ﲝﻴﺚ ﻳﻘﻮﻡ ﺃﺣـﺪﳘﺎ ﺑـﺎﻷﺧﺮ ،ﺑـﻞ ﺍﳌﻮﺟـﻮﺩ ﺍﻟـﻮﺍﻗﻌ ﻲ ﻫﺎﻫﻨـﺎ ﻟـﻴﺲ ﺇﻻﹼ ﺍﳊﺮﻛـﺔ
ﻭﺍﻟﺴﺮﻋﺔ ﻭﺍﻟﺒﻄـﻮﺀ ﺃﻣـﺮﺍﻥ ﺍﻋﺘﺒﺎﺭﻳـﺎﻥ ﻓﺘـﺴﻤﻰ ﺣﺮﻛـﺔ ﳐـﺼﻮﺻﺔ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﺑﻌـﺾ ﺍﳊﺮﻛـﺎﺕ ﺳـﺮﻳﻌﺔ،
ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺒﻌﺾ ﺑﻄﻴﺌﺔ ،ﻭﻻ ﺷﺒﻬﺔ ﰲ ﺟﻮﺍﺯﻩ ،ﺇﳕﺎ ﺍﻟﻜﻼﻡ ﰲ ﻭﺻﻒ ﺍﻷﻋﺮﺍﺽ ﺑﺎﻷﻋﺮﺍﺽ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺬﺍ[ ﺃﻱ :ﲟﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺃ ﹼﻥ ﺣﺮﻛﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﻌﺾ ﺍﳊﺮﻛﺎﺕ ﺳﺮﻳﻌﺔ ،ﻭﺑﺎﻟﻘﻴـﺎﺱ ﺇﱃ ﺃﺧـﺮﻯ
ﺑﻄﻴﺌﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻴﺴﺖ ﺍﻟﺴﺮﻋﺔ ﻭﺍﻟﺒﻄﻮﺀ[ ﺭ ﺩ ﳌﻦ ﻗﺎﻝ :ﺇ ﹼﻥ ﺍﻟﺴﺮﻋﺔ ﻭﺍﻟﺒﻄﻮﺀ ﻧﻮﻋﺎﻥ ﳐﺘﻠﻔﺎﻥ ﻣﻦ ﺍﳊﺮﻛﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﲣﺘﻠﻒ ﺑﺎﻹﺿﺎﻓﺎﺕ[ ﺃﻱ :ﺍﺧﺘﻼﻑ ﺍﻷﻧﻮﺍﻉ ﺍﳊﻘﻴﻘﻴﺔ ﺑﺎﻟﺬﺍﺕ ،ﻻ ﺑﺎﻷﻣﻮﺭ ﺍﻹﺿﺎﻓﻴﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺫﻟﻚ ﺃﻣﺎﺭﺓ ﺍﳊﺪﻭﺙ[ ﻓﺈﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻟﻮ ﻛﺎﻥ ﻣﺘﺮﻛﹼﺒﹰﺎ ﻟﻜﺎﻥ ﻟﻪ ﺃﺟﺰﺍﺀ ﳛﺘـﺎﺝ ﺇﻟﻴﻬـﺎ ،ﻭﺍﻻﺣﺘﻴـﺎﺝ
ﻳﻨﺎﰲ ﻣﻌﲎ ﺍﻟﻮﺟﻮﺏ ﺍﻟﺬﺍﰐﹼ ،ﻭﺧﺎ ﺻﺔ ﻟﻠﻤﻤﻜﻦ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻟﻜﻨﻬﻢ ﺟﻌﻠﻮﻩ[ ﺃﻱ :ﻇﺎﻫﺮ ﻗﻮﻝ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺇﻥ ﻛﺎﻥ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻮﺍﺟﺐ ،ﻟﻜﻨﻪ ﺑﻌﺪ ﺍﻟﺘﺤﻘﻴﻖ ﻳﻈﻬﺮ ﺃﻧﻪ
ﻻ ﻳﺼﺢ ﺇﻃﻼﻕ ﺍﳉﻮﻫﺮ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﺻﻄﻼﺣﻬﻢ ﺃﻳﻀﺎﹰ ،ﻓـﺈﻢ ﺟﻌﻠـﻮﺍ ﺍﳉـﻮﻫﺮ ﻣـﻦ ﺃﻗـﺴﺎﻡ
!١٢٧ ﺍﳌﻤﻜﻦ ﻭﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺍﳌﺎﻫﻴﺔ ﺍﳌﻤﻜﻨﺔ"١٢ .
ﺍﳌﻤﻜﻦ ﻭﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺍﳌﺎﻫﻴﺔ ﺍﳌﻤﻜﻨﺔ ﺍﻟﱵ ﺇﺫﺍ ﻭﺟﺪﺕ ﻛﺎﻧﺖ ﻻ ﰲ ﻣﻮﺿﻮﻉ#،
ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺭﻳﺪ ﻤﺎ) (١ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ ،ﻭﺍﳌﻮﺟﻮﺩ ﻻ ﰲ ﻣﻮﺿﻮﻉ ﻓﺈﻧﻤﺎ ﳝﺘﻨﻊ
ﺇﻃﻼﻗﻬﻤﺎ) (٢ﻋﻠﻰ ﺍﻟﺼﺎﻧﻊ ﻣﻦ ﺟﻬﺔ ﻋﺪﻡ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ﺑﺬﻟﻚ ،ﻣﻊ ﺗﺒﺎﺩﺭ ﺍﻟﻔﻬﻢ
ﺇﱃ ﺍﳌﺮﻛﹼﺐ ﻭﺍﳌﺘﺤﻴﺰ ،ﻭ ﹶﺫﻫﺎﺏ ﺍ ﺴﻤﺔ) (٣ﻭﺍﻟﻨﺼﺎﺭﻯ) (٤ﺇﱃ ﺇﻃﻼﻕ ﺍﳉﺴﻢ
ﻭﺍﳉﻮﻫﺮ ﻋﻠﻴﻪ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﳚﺐ ﺗﻨـﺰﻳﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ
ﻳﺼ ﺢ ﺇﻃﻼﻕ ﺍﳌﻮﺟﻮﺩ ﻭﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻘﺪﱘ ﻭﳓﻮ ﺫﻟﻚ ﻣِﻤﺎ ﱂ ﻳﺮﺩ ﺑﻪ ﺍﻟﺸﺮﻉ؟
ﻗﻠﻨﺎ :ﺑﺎﻹﲨﺎﻉ ﻭﻫﻮ ﻣﻦ ﺃﺩﻟﹼﺔ ﺍﻟﺸﺮﻉ ،ﻭﻗﺪ ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻮﺍﺟﺐ
ﻭﺍﻟﻘﺪﱘ ﺃﻟﻔﺎﻅ ﻣﺘﺮﺍﺩﻓﺔ) ،(٥ﻭﺍﳌﻮﺟﻮﺩ ﻻﺯﻡ ﻟﻠﻮﺍﺟﺐ ،ﻭﺇﺫﺍ ﻭﺭﺩ ﺍﻟﺸﺮﻉ
ﺑﺈﻃﻼﻕ ﺍﺳﻢ ﺑﻠﻐﺔ ﻓﻬﻮ ﺇﺫﻥ ﺑﺈﻃﻼﻕ ﻣﺎ ﻳﺮﺍﺩﻓﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﺃﻭ ﻣﻦ ﻟﻐﺔ ﺃﺧﺮﻯ
ﻭﻣﺎ ﻳﻼﺯﻡ ﻣﻌﻨﺎﻩ ،ﻭﻓﻴﻪ ﻧﻈﺮ)............................................ (٦
) (١ﻗﻮﻟﻪ] :ﻤﺎ[ ﺃﻱ :ﺑﺎﳉﺴﻢ ﻭﺍﳉﻮﻫﺮ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺈﳕﺎ ﳝﺘﻨﻊ ﺇﻃﻼﻗﻬﻤﺎ ...ﺇﱁ[ ﺃﻱ :ﺍﻣﺘﻨﺎﻉ ﺍﲰﻲ ﺍﳉﺴﻢ ﻭﺍﳉﻮﻫﺮ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺐ ﺳﺒﺤﺎﻧﻪ ،ﻻ ﻣﻦ
ﺣﻴﺚ ﻋﺪﻡ ﺻﺤﺔ ﺍﳌﻌﲎ ،ﺑﻞ ﻣﻦ ﺣﻴﺚ ﺇ ﱠﻥ ﺍﻟﺸﺮﻉ ﱂ ﻳﺮﺩ ﻤﺎ ،ﻭﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺗﻮﻗﻴﻔﻴـﺔ ،ﻭﻋﻠـﻰ ﺫﻟـﻚ
ﻳﺘﺒﺎﺩﺭ ﺍﻟﻔﻬﻢ ﻣﻦ ﺍﳉﺴﻢ ﻭﺍﳉﻮﻫﺮ ﺇﱃ ﺍﳌﺮ ﹼﻛﺐ ﻭﺍﳌﺘﺤﻴﺰ ،ﻭﻻ ﻳﺼ ﺢ ﺇﻃﻼﻗﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺐ ﺳﺒﺤﺎﻧﻪ.
) (٣ﻗﻮﻟﻪ ] :ﹶﺫﻫﺎﺏ ﺍـﺴﻤﺔ ...ﺇﱁ[ ﺃﻣـﺎ ﺍـﺴﻤﺔ ﻓﻘـﺎﻟﻮﺍ½ :ﻫـﻮ ﺟـﺴﻢ ﻛـﺴﺎﺋﺮ ﺍﻷﺟـﺴﺎﻡ ﺟـﺎﻟﺲ ﻋﻠـﻰ
ﺍﻟﻌﺮﺵ¼ ،ﻭﲟﺜﻞ ﻗﻮﳍﻢ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺬﻱ ﺃﺿﹼﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﻠﻢ ،ﻧﺼﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺑــ"ﺻـﺮﻳﺢ
ﺍﳌﻌﻘﻮﻝ"½ :ﻷ ﹼﻥ ﺍﳊ ﻲ ﺍﻟﻘﻴﻮﻡ ﻳﺘﺤﺮﻙ ﺇﺫﺍ ﺷﺎﺀ ﻭﻳﻬﺒﻂ ﻭﻳﺮﺗﻔﻊ ﻭﻳﻘﻮﻡ ﻭﳚﻠﺲ ﺇﺫﺍ ﺷﺎﺀ¼.
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﺼﺎﺭﻯ[ ﻓﻬﻢ ﻗﺎﻟﻮﺍ½ :ﻫﻮ ﺟﻮﻫﺮ ﻣﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ ،ﺍﻷﺏ ﻭﺍﻻﺑـﻦ ﻭﺭﻭﺡ ﺍﻟﻘـﺪﺱ ﺍﻟﻌﻴـﺎﺫ
ﺑﺎﷲ ﺗﻌﺎﱃ¼" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﺃﻟﻔﺎﻅ ﻣﺘﺮﺍﺩﻓﺔ[ ﻟﻌﻞﹼ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺴﺎﻭﻱ ﰲ ﺍﻟﺼﺪﻕ ﲡﻮﺯﹰﺍ ،ﻭﺇﻻﹼ ﻓﻼﺷﺒﻬﺔ ﰲ ﺗﻐﺎﻳﺮ ﻣﻔﺎﻫﻴﻤﻬﺎ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﻴﻪ ﻧﻈﺮ[ ﻟﻠﻘﻄﻊ ﺑﺘﻐﺎﻳﺮ ﺍﳌﻔﻬﻮﻣﺎﺕ ،ﻭﺃﻳﻀﹰﺎ ﻻ ﻧﺴﻠﹼﻢ ﺃﻥﹼ ﺍﻹﺫﻥ ﺑﺎﻟﺸﻲﺀ ﺇﺫﻥ ﲟﺮﺍﺩﻓﻪ ﻭﻻﺯﻣﻪ ،ﻛﻴﻒ
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! "١٢٨
)ﻭﻻ ﻣﺼ ﻮﺭ( ﺃﻱ :ﺫﻱ ﺻﻮﺭﺓ) (١ﻭﺷﻜﻞ ﻣﺜﻞ ﺻﻮﺭﺓ ﺇﻧﺴﺎﻥ ،ﺃﻭ ﻓﺮﺱ؛ ﻷﻥﹼ#
ﺗﻠﻚ ﻣﻦ ﺧﻮﺍﺹ ﺍﻷﺟﺴﺎﻡ ﲢﺼﻞ ﳍﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻤﻴﺎﺕ ﻭﺍﻟﻜﻴﻔﻴﺎﺕ)(٢
ﻭﺇﺣﺎﻃﺔ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻨﻬﺎﻳﺎﺕ) .ﻭﻻ ﳏﺪﻭﺩ( ﺃﻱ :ﺫﻱ ﺣ ﺪ ﻭﺎﻳﺔ) .ﻭﻻ
ﻣﻌﺪﻭﺩ( ﺃﻱ :ﺫﻱ ﻋﺪﺩ ﻭﻛﺜﺮﺓ ،ﻳﻌﲎ ﻟﻴﺲ ﳏﻼ ﻟﻠﻜ ﻤﻴﺎﺕ ﺍﳌﺘﺼﻠﺔ)(٣
ﻛﺎﳌﻘﺎﺩﻳﺮ ،ﻭﻻ ﺍﳌﻨﻔﺼﻠﺔ) (٤ﻛﺎﻷﻋﺪﺍﺩ ﻭﻫﻮ ﻇﺎﻫﺮ) .ﻭﻻ ﻣﺘﺒﻌﺾ) (٥ﻭﻻ ﻣﺘﺠ ﺰ(
ﺃﻱ :ﺫﻱ ﺃﺑﻌﺎﺽ ﻭﺃﺟﺰﺍﺀ )ﻭﻻ ﻣﺘﺮ ﹼﻛﺐ( ﻣﻨﻬﺎ ﻟِ ﻤﺎ ﰲ ﻛ ﹼﻞ ﺫﻟﻚ ﻣﻦ ﺍﻻﺣﺘﻴﺎﺝ
ﺍﳌﻨﺎﰲ ﻟﻠﻮﺟﻮﺏ ﻓﻤﺎ ﻟﻪ ﺃﺟﺰﺍﺀ) (٦ﻳﺴ ﻤﻰ ﺑﺎﻋﺘﺒﺎﺭ ﺗﺄﹼﻟﻔﻪ ﻣﻨﻬﺎ ﻣﺘﺮﻛﺒﹰﺎ ﻭﺑﺎﻋﺘﺒﺎﺭ
ﻭﻗﺪ ﻳﻜﻮﻧﺎﻥ ﻣﻮﳘﲔ ﻟﻠﻨﻘﺺ ،ﻭﻻ ﺷﻚ ﰲ ﺻ ﺤﺔ ﺇﻃﻼﻕ ﻣﺜﻞ ½ﺧﺎﻟﻖ ﻛ ﹼﻞ ﺷـﻲﺀ¼ ﻭﻳﻠﺰﻣـﻪ ﺧـﺎﻟﻖ ﺍﻟﻘـﺮﺩﺓ
ﻭﺍﳋﻨﺎﺯﻳﺮ ،ﻣﻊ ﻋﺪﻡ ﺟﻮﺍﺯ ﺇﻃﻼﻕ ﺍﻟﻼﺯﻡ" ،ﺧﻴﺎﱄ" ﰲ "ﺍﻟﻨﱪﺍﺱ" ﻭﻻ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ½ﺍﻟﻌﺎﻗﻞ¼ ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺍﺩﻓﹰﺎ
½ﻟﻠﻌﺎﻟِﻢ¼؛ ﻷﻧﻪ ﻣﻦ ﺍﻟﻌﻘﻞ ﲟﻌﲎ ﺍﻟﻘﻴﺪ ﻋ ﻤﺎ ﻻ ﻳﻨﺒﻐﻲ١٢ .
) (١ﻗﻮﻟﻪ] :ﺃﻱ :ﺫﻱ ﺻﻮﺭﺓ[ ﻭﻣﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ :ﻓﺈ ﹼﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ،ﻓﻔﻴﻪ ﻭﺟـﻮﻩ ،ﺍﻷ ﻭﻝ :ﺃ ﹼﻥ
ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﺇﱃ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺧﻠﻖ ﻋﻠﻰ ﺻـﻮﺭﺗﻪ ﺍﻟـﱵ ﻛـﺎﻥ ﻋﻠﻴﻬـﺎ ﻣـﻦ ﻣﺒـﺪﺃ ﻓﻄﺮﺗـﻪ ﺇﱃ
ﻣﻨﻘﺮﺽ ﻋﻤﺮﻩ ،ﻭﱂ ﺗﺘﻔﺎﻭﺕ ﻗﺎﻣﺘﻪ ﻭﱂ ﺗﺘﻐﻴﺮ ﻫﻴﺌﺘﻪ ،ﻭﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﺇﱃ ﺍﳌﻀﺮﻭﺏ ،ﻓـﺈﻥﹼ ﲤـﺎﻡ
ﺍﳊﺪﻳﺚ ½ﺇﺫﺍ ﻗﺎﺗﻞ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺠﺘﻨﺐ ﺍﻟﻮﺟﻪ ﻓﺈ ﹼﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ¼ ﻓﻜﺄﻧﻪ ﻗﻴﻞ :ﻫﺬﺍ ﺍﳌـﻀﺮﻭﺏ
ﻣﻦ ﺃﻭﻻﺩ ﺁﺩﻡ ﻓﺎﺟﺘﻨﺒﻮﺍ ﺿﺮﺏ ﺍﻟﻌﻀﻮ ﺍﻷﺷﺮﻑ ﻣﻨـﻪ ﺍﺣﺘﺮﺍﻣـﹰﺎ ﻟـﻪ؛ ﻷﻧـﻪ ﻳـﺸﺒﻪ ﻭﺟـﻪ ﺁﺩﻡ ،ﻭﺍﻟﺜﺎﻟـﺚ :ﻭﻫـﻮ
ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻮﺭﺑﺸﱵ ﺃ ﹼﻥ ﺍﻟﻀﻤﲑ ﺭﺍﺟـﻊ ﺇﱃ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﺗـﺸﺮﻳﻔﹰﺎ ﻭﺗﻌﻈﻴﻤـﹰﺎ ،ﻫﻜـﺬﺍ ﰲ "ﺷـﺮﺡ
ﺍﻟﻄﻴـ ﱯ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻜﻴﻔﻴﺎﺕ[ ﻛﺎﻷﻟﻮﺍﻥ ﻭﺍﻹﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﳓﻨﺎﺀ ﻭﺇﺣﺎﻃﺔ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻨﻬﺎﻳﺎﺕ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻠﻜ ﻤﻴﺎﺕ ﺍﳌﺘﺼﻠﺔ[ ﺍﻟﻜﻢ ﺍﳌﺘﺼﻞ ﻣﺎﱂ ﻳﻜﻮﻥ ﺑﲔ ﺃﺟﺰﺍﺋﻪ ﺣ ﺪ ﻣﺸﺘﺮﻙ ،ﻛﺎﳋ ﹼﻂ ﻭﺍﻟﺴﻄﺢ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﳌﻨﻔﺼﻠﺔ[ ﺍﻟﻜ ﻢ ﺍﳌﻨﻔﺼﻞ ﻣﺎ ﱂ ﻳﻜﻦ ﺑﲔ ﺃﺟﺰﺍﺋﻪ ﺣ ﺪ ﻣﺸﺘﺮﻙ ﻛﺎﻷﻋﺪﺍﺩ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﺘﺒﻌﺾ[ ﺃﻱ :ﺫﻭ ﺃﺑﻌﺎﺽ ﻭﻫﻮ ﻳﺮﺟﻊ ﺇﱃ ﻧﻔﻲ ﺍﻟﺘﺠﺰﻱ ﻭﺍﻟﺘﺮ ﹼﻛﺐ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﻤﺎ ﻟﻪ ﺃﺟﺰﺍﺀ ...ﺇﱁ[ ﺣﺎﺻﻞ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺘﺒﻌﺾ ﻭﺍﳌﺘﺠ ﺰﻯ ﺃ ﹼﻥ ﺫﺍ ﺍﻷﺟﺰﺍﺀ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳓﻼﻟﻪ ﺇﱃ
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! "١٢٩
ﺍﳓﻼﻟﻪ ﺇﻟﻴﻬﺎ ﻣﺘﺒﻌﻀﹰﺎ ﻭﻣﺘﺠ ﺰﻳﺎﹰ) .ﻭﻻ ﻣﺘﻨﺎﻩ(؛ ﻷ ﹼﻥ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻘﺎﺩﻳﺮ#
ﻭﺍﻷﻋﺪﺍﺩ)) .(١ﻭﻻ ﻳﻮﺻﻒ ﺑﺎﳌﺎﻫﻴﺔ( ﺃﻱ :ﺍﺎﻧﺴﺔ ﻟﻸﺷﻴﺎﺀ؛ ﻷﻥﹼ ﻣﻌﲎ
ﻗﻮﻟﻨﺎ) :(٢ﻣﺎ ﻫﻮ؟ ﻣﻦ ﺃ ﻱ ﺟﻨﺲ ﻫﻮ ،ﻭﺍﺎﻧﺴﺔ ﺗﻮﺟﺐ ﺍﻟﺘﻤﺎﻳﺰ ﻋﻦ ﺍﳌﺘﺠﺎﻧﺴﺎﺕ
ﺑﻔﺼﻮﻝ ﻣﻘ ﻮﻣﺔ ،ﻓﻴﻠﺰﻡ ﺍﻟﺘﺮﻛﻴﺐ) .ﻭﻻ ﺑﺎﻟﻜﻴﻔﻴﺔ) ((٣ﻣﻦ ﺍﻟﻠﻮﻥ ﻭﺍﻟﻄﻌﻢ
ﻭﺍﻟﺮﺍﺋﺤﺔ ﻭﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﱪﻭﺩﺓ ﻭﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﻴﺒﻮﺳﺔ ﻭﻏﲑ ﺫﻟﻚ ِﻣﻤﺎ ﻫﻮ ﻣﻦ
ﺻﻔﺎﺕ ﺍﻷﺟﺴﺎﻡ ﻭﺗﻮﺍﺑﻊ ﺍﳌﺰﺍﺝ) (٤ﻭﺍﻟﺘﺮﻛﻴﺐ) .ﻭﻻ ﻳﺘﻤ ﹼﻜﻦ ﰲ ﻣﻜﺎﻥ()(٥؛ ﻷﻥﹼ
ﺃﺷﻴﺎﺀ ﻭﻛﺎﻥ ﺗﺮﻛﻴﺒﻪ ﻣﻨﻬﺎ ﻳﺴﻤﻰ ﻣﺘﺠﺰﻳﺎﹰ ،ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﳓﻼﻟﻪ ﺇﻟﻴﻬﺎ ﻣﻄﻠﻘﺎﹰ ﺗﺴ ﻤﻰ ﻣﺘﺒﻌﻀﺎﹰ١٢ .ﺭ
) (١ﻗﻮﻟﻪ] :ﻭﺍﻷﻋﺪﺍﺩ[ ﻭﻻ ﻳﺮﺩ ﺍﻷﺷﻜﺎﻝ ﺑﺄ ﹼﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺪﺩ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ،ﻓﻜﻴﻒ ﺻﺎﺭ ﺍﻟﺘﻨﺎﻫﻲ ﺻﻔﺔ ﻟﻸﻋـﺪﺍﺩ؛
ﻷﻧﻪ ﻗﺪ ﺳﺒﻖ ﺃﻥﹼ ﻣﻌﲎ ﻋﺪﻡ ﺗﻨﺎﻫﻴﻬﺎ ﺃﺎ ﻻ ﺗﺒﻠﻎ ﺇﱃ ﺣ ﺪ ﻻﻳﺘﺼﻮﺭ ﻓﻮﻗﻪ ﺁﺧﺮ ،ﻻ ﺃﺎ ﻏـﲑ ﻣﺘﻨﺎﻫﻴـﺔ ﰲ ﻧﻔـﺲ
ﺍﻷﻣﺮ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻷ ﹼﻥ ﻣﻌﲎ ﻗﻮﻟﻨﺎ ...ﺇﱁ[ ﺻﺮﺡ ﺑﻪ ﺍﻟﺴﻜﺎﻛﻲ ﻭﻏﲑﻩ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﺍﻟﺬﻱ ﻧﻔﻰ ﻋﻨﻪ ﺗﻌﺎﱃ ،ﻧﻌـﻢ
ﳍﺎ ﻣﻌﺎ ٍﻥ ﺃﺧﺮ ،ﻣﺜﻞ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻭ ﺍﻟﻮﺻـﻒ ،ﻭﻻ ﻳﺘﻌﻠﹼـﻖ ﻏﺮﺿـﻨﺎ ﺑـﺬﻟﻚ ،ﻟﻜـﻦ ﻳـﺮﺩ ﺃﻥ ﻳﻘـﺎﻝ:
ﺍﳌﻌﺘﱪ ﰲ ﺍﳌﺎﻫﻴﺌﺔ ﻫﻮ ﺍﳉﻨﺲ ﺍﻟﻠﻐﻮﻱ ﻻ ﺍﳌﻨﻄﻘ ﻲ ،ﻭﻫﻢ ﻳﻌﺪﻭﻥ ﺍﻟﺒﺸﺮ ﻣﺜﻼﹰ ﺟﻨـﺴﺎﹰ ﻓـﻼ ﻳﻠـﺰﻡ ﺍﻟﺘﺮﻛﻴـﺐ.
" ١٢ﺧﻴﺎﱄ"
) (٣ﻗﻮﻟﻪ] :ﻭﻻ ﺑﺎﻟﻜﻴﻔﻴﺔ[ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" :ﺍﺗﻔﻖ ﺍﻟﻌﻘﻼﺀ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﺘﺼﻒ ﺑـﺸﻲﺀ ﻣـﻦ ﺍﻷﻋـﺮﺍﺽ
ﺍﶈﺴﻮﺳﺔ ﺑﺎﳊﺲ ﺍﻟﻈﺎﻫﺮ ﺃﻭ ﺍﻟﺒﺎﻃﻦ ،ﻛﺎﻟﻄﻌﻢ ﻭﺍﻟﻠـﻮﻥ ﻭﺍﻟﺮﺍﺋﺤـﺔ ﻭﺍﻷﱂ ﻣﻄﻠﻘـﺎﹰ ،ﻭﻛـﺬﺍ ﺍﻟﻠـ ﹼﺬﺓ ﺍﳊـﺴﻴﺔ
ﻭﺳﺎﺋﺮ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻣﻦ ﺍﳊﻘﺪ ﻭﺍﳊﺰﻥ ﻭﺍﳋﻮﻑ ﻭﻧﻈﺎﺋﺮﻫﺎ ،ﻭﺇﺎ ﻛﻠﹼﻬﺎ ﺗﺎﺑﻌـﺔ ﻟﻠﻤـﺰﺍﺝ ﺍﳌـﺴﺘﻠﺰﻡ
ﻟﻠﺘﺮﻛﻴﺐ ﺍﳌﻨﺎﰲ ﻟﻠﻮﺟﻮﺏ ﺍﻟﺬﺍﰐﹼ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺗﻮﺍﺑﻊ ﺍﳌﺰﺍﺝ[ ﻗﻴﻞ ﻋﻠﻰ ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ ،ﻭﺇﻻﹼ ﻓﻼ ﻳﺘﻢ ﻋﻠﻰ ﺃﺻﻞ ﺍﻷﺷﻌﺮ ﻱ ﺃﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳜﻠﻖ
ﺫﻟﻚ ﰲ ﺍﳉﻮﺍﻫﺮ ﺍﻟﻔﺮﺩ ﺑﻼ ﻣﺰﺍﺝ ﻭﺗﺮﻛﻴﺐ ﺃﺻ ﹰﻼ ،ﻭﻟﺬﺍ ﻗﻴﻞ :ﺍﻷﺣﺴﻦ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻹﲨـﺎﻉ" ١٢ .ﻧﻈـﻢ
ﺍﻟﻔﺮﺍﺋﺪ".
) (٥ﻗﻮﻟﻪ] :ﻻ ﻳﺘﻤ ﹼﻜﻦ ﰲ ﻣﻜﺎﻥ[ ﺧﻼﻓﹰﺎ ﻟﻠﻤﺸﺒﻬﺔ ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ،ﻓﺬﻫﺐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﻟﻜﺮﺍﻡ ﺇﱃ ﺃﻧﻪ ﺗﻌﺎﱃ
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! "١٣٠
ﺍﻟﺘﻤﻜﹼﻦ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻔﻮﺫ ﺑﻌﺪ ﰲ ﺁﺧﺮ ﻣﺘﻮﻫﻢ ﺃﻭ ﻣﺘﺤﹼﻘﻖ ﻳﺴ ﻤﻮﻧﻪ ﺍﳌﻜﺎﻥ#.
ﻭﺍﻟﺒﻌﺪ ﻋﺒﺎﺭﺓ) (١ﻋﻦ ﺍﻣﺘﺪﺍﺩ ﻗﺎﺋﻢ ﺑﺎﳉﺴﻢ ﺃﻭ ﺑﻨﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻮﺟﻮﺩ
ﺍﳋﻼﺀ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﻨـﺰﻩ ﻋﻦ ﺍﻻﻣﺘﺪﺍﺩ ﻭﺍﳌﻘﺪﺍﺭ ﻻﺳﺘﻠﺰﺍﻣﻪ ﺍﻟﺘﺠﺰﻱ ،ﻓﺈﻥ
ﻗﻴﻞ) :(٢ﺍﳉﻮﻫﺮ ﺍﻟﻔﺮﺩ ﻣﺘﺤﻴﺰ ﻭﻻ ﺑﻌﺪ ﻓﻴﻪ ﻭﺇ ﹼﻻ ﻟﻜﺎﻥ ﻣﺘﺠ ﺰﻳﺎﹰ ،ﻗﻠﻨﺎ :ﺍﳌﺘﻤﻜﹼﻦ
ﺃﺧﺺ ﻣﻦ ﺍﳌﺘﺤﻴﺰ)(٣؛ ﻷﻥﹼ ﺍﳊﻴﺰ ﻫﻮ ﺍﻟﻔﺮﺍﻍ ﺍﳌﺘﻮ ﻫﻢ ﺍﻟﺬﻱ ﻳﺸﻐﻠﻪ ﺷﻲﺀ
ﳑﺘﺪ ﺃﻭ ﻏﲑ ﳑﺘﺪ ،ﻓﻤﺎ ﺫﻛﺮ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﻤ ﹼﻜﻦ ﰲ ﺍﳌﻜﺎﻥ ،ﻭﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ
ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﺤﻴﺰ ﻓﻬﻮ ﺃﻧﻪ ﻟﻮ ﲢﻴﺰ ﻓﺈﻣﺎ ﰲ ﺍﻷﺯﻝ ﻓﻴﻠﺰﻡ ﻗﺪﻡ ﺍﳊﻴﺰ) ،(٤ﺃﻭ ﻻ
ﻓﻴﻜﻮﻥ ﳏ ﻼ ﻟﻠﺤﻮﺍﺩﺙ).............................................. ،(٥
ﳑﺎ ﺱ ﺍﻟﺼﻔﺤﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﻌﺮﺵ ﻭﳚﻮﺯ ﻋﻠﻴﻪ ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﺘﻘـﺎﻝ ﻭﺗﺒـﺪﻝ ﺍﳊﺮﻛـﺎﺕ ﻭﺍﳉﻬـﺎﺕ ،ﻭﻋﻠﻴـﻪ
ﺍﻟﻴﻬﻮﺩ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﺒﻌﺪ ﻋﺒﺎﺭﺓ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ :ﺗﻌﺮﻳﻒ ﺍﻟﺒﻌﺪ ﺑﺎﻹﻣﺘﺪﺍﺩ ﺍﻟﻘﺎﺋﻢ ﺑﺎﳉﺴﻢ ﺃﻭ ﺑﻨﻔﺴﻪ
ﺇﳕﺎ ﻫﻮ ﻟﻠﺒﻌﺪ ﺍﳌﻮﺟﻮﺩ ﺍﻟﺬﻱ ﺃﺛﺒﺘﻪ ﺍﳊﻜﻤﺎﺀ ،ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺩ ﺍﳌﻘﺪﺍﺭ؛ ﺇﺫ ﺍﻟﻘﻴﺎﻡ ﺇﳕﺎ ﻳﺘﺼﻮﺭ ﻓﻴﻪ .ﻭﺃﻣﺎ
ﺗﻌﺮﻳﻒ ﺍﻟﺒﻌﺪ ﺑﺎﳌﻮﻫﻮﻡ ﺍﻟﺬﻱ ﻫﻮ ﻻ ﺷﻲﺀ ﳏﺾ ،ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﳌﺘﻜﻠﹼﻤﲔ ﺍﻟﻨﺎﻓﲔ ﻟﻠﻤﻘـﺪﺍﺭ ،ﻓﻴﻌـﺮﻑ
ﺑﺎﳌﻘﺎﻳﺴﺔ ﻋﻠﻴﻪ ﺑﺄﻥ ﻳﻘﺎﻝ :ﺍﻟﺒﻌﺪ ﺍﻣﺘﺪﺍﺩ ﻣﻮﻫﻮﻡ ﻣﻔﺮﻭﺽ ﺑﺎﳉﺴﻢ ،ﺃﻭ ﰲ ﻧﻔﺴﻪ ﺻﺎﱀ ﻷﻥ ﻳﺸﻐﻠﻪ ﺍﳉـﺴﻢ
ﻭﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺑﻌﺪﻩ ﺍﳌﻮﻫﻮﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﻣﻨﺸﺄ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺃﻥ ﺍﳌﺘﻤﻜﹼﻦ ﻭﺍﳌﺘﺤﻴﺰ ﻣﺘﺴﺎﻭﻳﺎﻥ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺃﺧ ﺺ ﻣﻦ ﺍﳌﺘﺤﻴﺰ[ ﺃﻱ :ﺑﻴﻨﻬﻤﺎ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻄﻠﻘﺎﹰ ﻟﻴﺲ ﺑﺘﺴﺎ ٍﻭ ،ﻓﻤﺎ ﺫﻛـﺮ ﺇﳕـﺎ ﻫـﻮ ﺩﻟﻴـﻞ
ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﻤ ﹼﻜﻦ ،ﻭﺃﻣﺎ ﻋﺪﻡ ﲢﻴﺰﻩ ﺗﻌﺎﱃ ﻓﻠﻪ ﺩﻟﻴﻞ ﺁﺧﺮ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﻴﻠﺰﻡ ﻗﺪﻡ ﺍﳊﻴﺰ[ ﻷﻥﹼ ﺍﻟﺘﺤﻴﺰ ﻧﺴﺒﺔ ﺑﲔ ﺍﳌﺘﺤﻴﺰ ﻭﺍﳊﻴﺰ ،ﻭﺃﺯﻟﻴﺔ ﺍﻟﻨﺴﺒﺔ ﺗﺴﺘﻠﺰﻡ ﺃﺯﻟﻴـﺔ ﺍﳌﻨﺘـﺴﺒﲔ،
ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻴﺰ ﺃﺯﻟﻴﺎﹰ ﻭﻫﻮ ﳏﺎﻝ" ١٢ .ﺭ"
) (٥ﻗﻮﻟﻪ] :ﻓﻴﻜﻮﻥ ﳏ ﻼ ﻟﻠﺤﻮﺍﺩﺙ[ ﻷﻥﹼ ﺍﳊـﺼﻮﻝ ﰲ ﺍﳊﻴـﺰ ﻣـﻦ ﺍﻷﻛـﻮﺍﻥ ،ﻭﺍﻷﻛـﻮﺍﻥ ﻣـﻦ ﺍﳌﻮﺟـﻮﺩﺍﺕ
ﺍﻟﻌﻴﻨﻴﺔ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻤﲔ ،ﻗﺎﻟﻪ ﺍﳋﻴﺎﱄ ،ﻭﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ :ﻟِﻤﺎ ﻣﺮ ﻣﻦ ﺃ ﹼﻥ ﺍﳌـﺘﻜﹼﻠﻤﲔ ﻭﺇﻥ ﺃﻧﻜـﺮﻭﺍ
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! "١٣١
ﻭﺃﻳﻀﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﺴﺎﻭﻱ) (١ﺍﳊﻴﺰ ﺃﻭ ﻳﻨﻘﺺ ﻋﻨﻪ ،ﻓﻴﻜﻮﻥ ﻣﺘﻨﺎﻫﻴﹰﺎ) ،(٢ﺃﻭ ﻳﺰﻳﺪ ﻋﻠﻴﻪ#
ﻓﻴﻜﻮﻥ ﻣﺘﺠﺰﻳﹰﺎ .ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﻣﻜﺎﻥ ﱂ ﻳﻜﻦ ﰲ ﺟﻬﺔ ﻻ ﻋﻠﻮ ﻭﻻ ﺳﻔﻞ ﻭﻻ
ﻏﲑﳘﺎ؛ ﻷﹼﺎ ﺇﻣﺎ ﺣﺪﻭﺩ ﻭﺃﻃﺮﺍﻑ ﻟﻸﻣﻜﻨﺔ ﺃﻭ ﻧﻔﺲ ﺍﻷﻣﻜﻨﺔ ﺑﺎﻋﺘﺒﺎﺭ
ﻋﺮﻭﺽ) (٣ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺷﻲﺀ) .ﻭﻻ ﳚﺮﻱ ﻋﻠﻴﻪ ﺯﻣﺎﻥ()(٤؛ ﻷ ﹼﻥ ﺍﻟﺰﻣﺎﻥ ﻋﻨﺪﻧﺎ
ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺘﺠ ﺪﺩ ﻳﻘﺪﺭ ﺑﻪ ﻣﺘﺠ ﺪﺩ ﺁﺧﺮ) ،(٥ﻭﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﻋﻦ ﻣﻘﺪﺍﺭ
ﺍﳊﺮﻛﺔ) ،(٦ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﻨـﺰﻩ ﻋﻦ ﺫﻟﻚ) .(٧ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻣﺎ ﺫﻛﺮﻩ ﰲ ﺍﻟﺘﻨـﺰﻳﻬﺎﺕ،
ﺍﻷﻋـﺮﺍﺽ ﺍﻟﻨـﺴﺒﻴﺔ ﺑﺄﺳـﺮﻫﺎ ﺇﻻﹼ ﺃﹼـﻢ ﻗـﺎﻟﻮﺍ ﺑﻮﺟـﻮﺩ ﺍﻷﻛـﻮﺍﻥ ﺍﻷﺭﺑﻌـﺔ :ﺍﳊﺮﻛـﺔ ﻭﺍﻟـﺴﻜﻮﻥ ﻭﺍﻻﺟﺘﻤـﺎﻉ
ﻭﺍﻻﻓﺘﺮﺍﻕ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﺃﻳﻀﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﺴﺎﻭﻱ ...ﺇﱁ[ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫـﺬﺍ ﺍﻟـﺪﻟﻴﻞ ﺇﻇﻬـﺎﺭ ﺍﻟـﺒﻄﻼﻥ ﻋﻠـﻰ ﲨﻴـﻊ ﺍﻟﺘﻘـﺎﺩﻳﺮ
ﺍﶈﺘﻤﻠﺔ ﻋﻨﺪ ﺍﻟﻌﻘﻞ ،ﺳﻮﺍﺀ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺣﺪ ﺃﻭ ﻻ؛ ﺇﺫ ﻻ ﻳﺘﺼﻮﺭ ﺯﻳﺎﺩﺓ ﺷﻲﺀ ﻋﻠﻰ ﺣﻴـﺰﻩ ،ﺃﻭ ﻧﻘـﺼﺎﻧﻪ ﻋﻨـﻪ
ﰲ ﲨﻴﻊ ﺍﳌﺬﺍﻫﺐ ،ﻭﻳﺸﻬﺪ ﺑﻪ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻣﻌﻨﺎﻩ ﺃﻳﻀﺎﹰ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﻴﻜﻮﻥ ﻣﺘﻨﺎﻫﻴﺎﹰ[ ﻷﻥﹼ ﺍﳊﻴﺰ ﻣﺘﻨـﺎﻩٍ ،ﻭﺍﳌـﺴﺎﻭﻱ ﻟﻠﻤﺘﻨـﺎﻫﻲ ﺃﻭ ﺍﻟﻨـﺎﻗﺺ ﻋﻨـﻪ ﻻ ﺑـﺪ ﺃﻥ ﻳﻜـﻮﻥ
ﻣﺘﻨﺎﻫﻴﺎﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺑﺎﻋﺘﺒﺎﺭ ﻋﺮﻭﺽ ...ﺇﱁ[ ﻳﻌﲏ :ﺃ ﹼﻥ ﺍﳉﻬـﺎﺕ ﺍﻟـﺴﺖ ﻧﻔـﺲ ﺍﻷﻣﻜﻨـﺔ ﺑﺎﻋﺘﺒـﺎﺭ ﺍﻹﺿـﺎﻓﺔ ﺇﱃ ﺷـﻲﺀ،
ﻛﺎﻟﺪﺍﺭ ﺍﳌﺒﻨﻴﺔ ﺑﲔ ﺍﻟﺪﺍﺭﻳﻦ ﻋﻠﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﲢﺘﻬﺎ ،ﻭﺳﻔﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﻓﻮﻗﻬﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﳚﺮﻱ ﻋﻠﻴﻪ ﺯﻣﺎﻥ[ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ :ﺍﻟﻈﺎﻫﺮ ﺃﻥﹼ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻻ ﳛﻜﻢ ﻋﻠﻴﻪ ﺑﺄﻧـﻪ ﺯﻣـﺎﱐﹼ ﻋﻠـﻰ
ﻣﺎ ﻫﻮ ﺍﳌﺘﻌﺎﺭﻑ ﰲ ﻣﻌﲎ ﺍﳉﺮﻳﺎﻥ ،ﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﻭﻻ ﻳﺘﻌـﻴﻦ ﻭﺟـﻮﺩﻩ ﺑﺰﻣـﺎﻥ ،ﺑﻨـﺎﺀ ﻋﻠـﻰ ﺃﻥﹼ ﺍﳉﺮﻳـﺎﻥ ﻋﻠـﻰ
ﺍﻟﺸﻲﺀ ﻳﺴﺘﻌﻤﻞ ﲟﻌﲎ ﺗﻌﻴﻨﻪ ﻟﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻳﻘ ﺪﺭ ﺑﻪ ﻣﺘﺠ ﺪﺩ ﺁﺧﺮ[ ﻣﺜﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﻳﻘﺪﺭ ﻤﺎ ﺍﻟﺸﻬﺮ ،ﻭﻣﺜﻞ ﺍﻟﺸﻬﺮ ﻳﻘ ﺪﺭ ﺑﻪ ﺍﻟﺴﻨﺔ ،ﻭﻣﺜﻞ ﺍﻟﺴﻨﺔ
ﻳﻘﺪﺭ ﺑﻪ ﺍﻟﻌﻤﺮ ﻭﺍﻟﺪﻫﺮ ﻭﻏﲑ ﺫﻟﻚ١٢ .
) (٦ﻗﻮﻟــﻪ] :ﻣﻘــﺪﺍﺭ ﺍﳊﺮﻛــﺔ[ ﺃﻱ :ﻣﻘــﺪﺍﺭ ﺣﺮﻛــﺔ ﺍﶈــ ﺪﺩ ﻟﻠﺠﻬــﺎﺕ ،ﻭﻫــﻮ ﺍﻟﻔﻠــﻚ ﺍﻷﻋﻈــﻢ ،ﻛــﺬﺍ ﰲ
"ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٧ﻗﻮﻟﻪ] :ﻋﻦ ﺫﻟﻚ[ ﺃﻱ :ﻋﻦ ﺍﳌﺘﺠﺪﺩ ﻭﺍﳌﻘﺪﺍﺭ؛ ﻷ ﹼﻥ ﻛﻞﹼ ﺫﻟﻚ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻹﻣﻜﺎﻥ١٢ .
! "١٣٢
ﺑﻌﻀﻪ ﻳﻐﲏ ﻋﻦ ﺍﻟﺒﻌﺾ) (١ﺇﻻﹼ ﺃﻧﻪ ﺣﺎﻭﻝ ﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻟﺘﻮﺿﻴﺢ ،ﻗﻀﺎﺀ ﳊﻖ#
ﺍﻟﻮﺍﺟﺐ ﰲ ﺑﺎﺏ ﺍﻟﺘﻨـﺰﻳﻪ ،ﻭ ﺭ ﺩﹰﺍ ﻋﻠﻰ ﺍﳌﺸﺒﻬﺔ ﻭﺍﺴﻤﺔ ﻭﺳﺎﺋﺮ ﻓﺮﻕ ﺍﻟﻀﻼﻝ
ﻭﺍﻟﻄﻐﻴﺎﻥ ﺑﺄﺑﻠﻎ ﻭﺟﻪ ﻭ ﺃﻭﻛﺪﻩ ،ﻓﻠﻢ ﻳﺒﺎﻝ ﺑﺘﻜﺮﻳﺮ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺮﺍﺩﻓﺔ ﻭﺍﻟﺘﺼﺮﻳﺢ
ﲟﺎ ﻋﻠﻢ ﺑﻄﺮﻳﻖ ﺍﻻﻟﺘﺰﺍﻡ .ﹸﺛ ﻢ ﺍﻋﻠﻢ ﺃﻥﹼ ﻣﺒﲎ ﺍﻟﺘﻨـﺰﻳﻪ ﻋﻤﺎ ﺫﻛﺮﺕ ﻋﻠﻰ ﺃ ﹼﺎ
ﺗﻨﺎﰲ ﻭﺟﻮﺏ ﺍﻟﻮﺟﻮﺩ ِﻟﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﺷﺎﺋﺒﺔ ﺍﳊﺪﻭﺙ ﻭﺍﻹﻣﻜﺎﻥ ﻋﻠﻰ ﻣﺎ ﺃﺷﺮﻧﺎ
ﺇﻟﻴﻪ ،ﻻ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﺸﺎﻳﺦ) (٢ﻣﻦ ﺃﻥﹼ ﻣﻌﲎ ﺍﻟﻌﺮﺽ ﲝﺴﺐ ﺍﻟﻠﻐﺔ ﻣﺎ
ﳝﺘﻨﻊ) (٣ﺑﻘﺎﺅﻩ ،ﻭﻣﻌﲎ ﺍﳉﻮﻫﺮ ﻣﺎ ﻳﺘﺮﻛﹼﺐ ﻋﻨﻪ ﻏﲑﻩ ﻭﻣﻌﲎ ﺍﳉﺴﻢ ﻣﺎ ﻳﺘﺮ ﹼﻛﺐ
ﻫﻮ ﻋﻦ ﻏﲑﻩ ﺑﺪﻟﻴﻞ ﻗﻮﳍﻢ :ﻫﺬﺍ ﺃﺟﺴﻢ ﻣﻦ ﺫﺍﻟﻚ ،ﻭﺃ ﹼﻥ ﺍﻟﻮﺍﺟﺐ ﻟﻮ ﺗﺮﻛﹼﺐ
ﻓﺄﺟﺰﺍﺅﻩ ﺇﻣﺎ ﺃﻥ ﺗﺘﺼﻒ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ) (٤ﻓﻴﻠﺰﻡ ﺗﻌ ﺪﺩ ﺍﻟﻮﺍﺟﺐ ﺃﻭ ﻻ ﻓﻴﻠﺰﻡ
ﺍﻟﻨﻘﺺ ﻭﺍﳊﺪﻭﺙ ،ﻭﺃﻳﻀﹰﺎ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﻭﺍﻷﺷﻜﺎﻝ
ﻭﺍﳌﻘﺎﺩﻳﺮ ﻭﺍﻟﻜﻴﻔﻴﺎﺕ ﻓﻴﻠﺰﻡ ﺍﺟﺘﻤﺎﻉ ﺍﻷﺿﺪﺍﺩ ﺃﻭ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ،ﻭﻫﻲ ﻣﺴﺘﻮﻳﺔ
) (١ﻗﻮﻟﻪ] :ﺑﻌﻀﻪ ﻳﻐﲏ ﻋﻦ ﺍﻟﺒﻌﺾ[ ﻓﺈ ﹼﻥ ﻋﺪﻡ ﻛﻮﻧﻪ ﺟﻮﻫﺮﺍﹰ ﻳﺴﺘﻠﺰﻡ ﻋﺪﻡ ﻛﻮﻧﻪ ﺟﺴﻤﹰﺎ؛ ﻷ ﹼﻥ ﺍﳉﻮﻫﺮ ﺟﺰﺀ ﻣﻦ
ﺍﳉﺴﻢ ،ﻭﻛﺬﺍ ﻋﺪﻡ ﻛﻮﻧﻪ ﺟـﺴﻤﺎﹰ ﻭﻋﺮﺿـﹰﺎ ﻳـﺴﺘﻠﺰﻡ ﻋـﺪﻡ ﻛﻮﻧـﻪ ﻣـﺼﻮﺭﺍﹰ ﻭﳏـﺪﻭﺩﺍﹰ ﻭﻣﺘﺒﻌـﻀﹰﺎ ﻭﻣﺘﺠ ﺰﻳـﺎﹰ
ﻭﻣﺘﺮ ﹼﻛﺒﺎﹰ ،ﻭﻛﺬﺍ ﻗﻮﻟﻪ½ :ﺍﻟﻮﺍﺣﺪ¼ ﻳﻐﲏ ﻋﻦ ﻗﻮﻟﻪ½ :ﻻ ﻣﻌﺪﻭﺩ¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﳌﺸﺎﻳﺦ[ ﺗﺸﻨﻴﻊ ﻋﻠﻰ ﺻﺎﺣﺐ "ﺍﻟﻌﻤﺪﺓ" ﻭﻏﲑﻩ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﲝﺴﺐ ﺍﻟﻠﻐﺔ ﻣﺎ ﳝﺘﻨﻊ[ ﻳﻘﺎﻝ½ :ﻫﺬﺍ ﺃﻣﺮ ﻋﺎﺭﺽ¼ ﺃﻱ :ﻻ ﻗﻴﺎﻡ ﻟﻪ ،ﻭ½ﻫـﺬﻩ ﺍﻟـﺼﻔﺔ ﻋﺎﺭﺿـﺔ¼ ﺃﻱ:
ﻟﻴﺴﺖ ﺑﺄﺻﻠﻴﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ[ ﺍﻷﺻﻮﺏ ﺃﻥ ﻳﻘـﺎﻝ :ﺑــ½ﺻـﻔﺔ ﺍﻟﻮﺟـﻮﺏ¼ ،ﻓﻴﻠـﺰﻡ ﺗﻌـ ﺪﺩ ﺍﻟﻮﺍﺟـﺐ ﻭﻟـﺬﺍ ﺿـﻌﻔﻪ
ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎ ﹼﱄ ،ﻓﻘﺎﻝ :ﻭﺟﻪ ﺿﻌﻔﻪ ﺃﻥﹼ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻫﻲ ﺍﻟﻌﻠـﻢ ﻭ ﺍﻟﻘـﺪﺭﺓ ﻭ ﺃﺧﻮﺍﻤـﺎ ،ﻭﻻ ﻳﻠـﺰﻡ ﻣـﻦ
ﺗﻌﺪﺩ ﻣﻮﺻﻮﻓﺎﺎ ﺗﻌﺪﺩ ﺍﻟﻮﺍﺟﺐ ،ﺛﹸﻢ ﺃﻭﺭﺩ ﻋﻠﻴﻪ ﺑﺄ ﹼﻥ ﻣﻦ ﲨﻠﺔ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻮﺟـﻮﺏ ﻭﺍﻟﻘـﺪﻡ ،ﻭﺃﻳـﻀﺎﹰ
ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﺘﺎﻣﺔ ﻭﳓﻮﳘﺎ ،ﻭﻫﻲ ﻻ ﺗﻮﺟﺪ ﺇ ﹼﻻ ﰲ ﺍﻟﻮﺍﺟﺐ١٢ .
! "١٣٣
ﺍﻷﻗﺪﺍﻡ) (١ﰲ ﺇﻓﺎﺩﺓ ﺍﳌﺪﺡ ﻭﺍﻟﻨﻘﺺ ﻭﰲ ﻋﺪﻡ ﺩﻻﻟﺔ ﺍﶈﺪﺛﺎﺕ ﻋﻠﻴﻪ ،ﻓﻴﻔﺘﻘﺮ#
ﺇﱃ ﳐ ﺼﺺ ﻭﻳﺪﺧﻞ ﲢﺖ ﻗﺪﺭﺓ ﺍﻟﻐﲑ ﻓﻴﻜﻮﻥ ﺣﺎﺩﺛﺎﹰ ،ﲞﻼﻑ ﻣﺜﻞ ﺍﻟﻌﻠﻢ)(٢
ﻭﺍﻟﻘﺪﺭﺓ ﻓﺈﹼﺎ ﺻﻔﺎﺕ ﻛﻤﺎﻝ ﺗﺪﻝﹼ ﺍﶈﺪﺛﺎﺕ ﻋﻠﻰ ﺛﺒﻮﺎ ،ﻭﺃﺿﺪﺍﺩﻫﺎ ﺻﻔﺎﺕ
ﻧﻘﺼﺎﻥ ﻻ ﺩﻻﻟﺔ ﳍﺎ ﻋﻠﻰ ﺛﺒﻮﺎ؛ ﻷﹼﺎ ﲤ ﺴﻜﺎﺕ ﺿﻌﻴﻔﺔ) (٣ﺗﻮﻫﻦ ﻋﻘﺎﺋﺪ
ﺍﻟﻄﺎﻟﺒﲔ ﻭﺗﻮﺳﻊ ﳎﺎﻝ ﺍﻟﻄﺎﻋﻨﲔ ﺯﻋﻤﹰﺎ ﻣﻨﻬﻢ ﺃ ﹼﻥ ﺗﻠﻚ ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﻣﺒﻨﻴﺔ
ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﺍﻟﻮﺍﻫﻴﺔ ،ﻭﺍﺣﺘﺞ ﺍﳌﺨﺎﻟﻒ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻈﺎﻫﺮﺓ) (٤ﰲ
ﺍﳉﻬﺔ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﳉﻮﺍﺭﺡ ﻭﺑﺄ ﹼﻥ ﻛ ﹼﻞ ﻣﻮﺟﻮﺩﻳﻦ ﻓﺮﺿﹰﺎ ﻻ ﺑ ﺪ ﺃﻥ
) (١ﻗﻮﻟﻪ] :ﻭﻫﻲ ﻣﺴﺘﻮﻳﺔ ﺍﻷﻗﺪﺍﻡ[ ﺃﻱ :ﺗﻠـﻚ ﺍﻟـﺼﻮﺭﺓ ﻭﺍﻷﺷـﻜﺎﻝ ﻭﺍﻟﻜﻴﻔﻴـﺎﺕ ﻣـﺴﺘﻮﻳﺔ ﰲ ﺇﻓـﺎﺩﺓ ﺍﳌـﺪﺡ ﺃﻭ
ﺍﻟﻨﻘﺾ ﳌﻮﺻﻮﻓﻬﺎ ،ﻭﻛﺬﺍ ﻣﺴﺘﻮﻳﺔ ﰲ ﻋﺪﻡ ﺩﻻﻟﺔ ﺍﶈﺪﺛﺎﺕ ﻋﻠﻰ ﻛـﻮﻥ ﺍﻟﻮﺍﺟـﺐ ﻣﺘـﺼﻔﺎﹰ ﺑـﺒﻌﺾ ﺍﻟـﺼﻮﺭ
ﺩﻭﻥ ﺑﻌﺾ ،ﻭﺑﺒﻌﺾ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺩﻭﻥ ﺑﻌﺾ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺑﻌﺾ ﺩﻭﻥ ﺑﻌـﺾ ﻳﻠـﺰﻡ ﺍﻟﺘـﺮﺟﻴﺢ ﺑـﻼ
ﻣﺮﺟﺢ١٢ .
) (٢ﻗﻮﻟﻪ] :ﲞﻼﻑ ﻣﺜﻞ ﺍﻟﻌﻠﻢ ...ﺇﱁ[ ﻓﺈﻥﹼ ﺛﺒﻮﺎ ﻟﻠﻮﺍﺟﺐ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﳐﺼﺺ ،ﻓﺈ ﹼـﺎ ﺻـﻔﺎﺕ ﻛﻤـﺎﻝ،
ﺗﺪﻝﹼ ﺍﶈﺪﺛﺎﺕ ﻋﻠﻰ ﺛﺒﻮﺎ؛ ﻷ ﹼﻥ ﻣﺒﺪﻉ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻟﻨﻤﻂ ﺍﻟﻌﺠﺐ ﻻ ﺑ ﺪ ﺃﻥ ﻳﻜﻮﻥ ﺣﻴﺎﹰ ﻋﻠﻴﻤﹰﺎ ﻗﺪﻳﺮﺍﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻷﹼﺎ ﲤ ﺴﻜﺎﺕ ﺿﻌﻴﻔﺔ[ ﺩﻟﻴﻞ ﻟﻘﻮﻟﻪ ﻻ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﺸﺎﻳﺦ .ﺃﻣـﺎ ﺿـﻌﻒ ﺍﻷﻭﻝ ﻓﻸﻧـﺎ ﻻ
ﻧﺴﻠﹼﻢ ﻣﻌﲎ ﺍﻟﻌﺮﺽ ﲝﺴﺐ ﺍﻟﻠﻐﺔ ،ﻭﻟﻮ ﺳﹼﻠﻢ ﻟﺰﻡ ﻣﻨﻪ ﻛﻮﻧﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﺑﻌﺮﺽ ﺑـﺎﳌﻌﲎ ﺍﻟﻠﻐـﻮﻱ ،ﻭﻻ ﺷـﻚ
ﺃ ﹼﻥ ﺍﳌﺪﻋﻰ ﺃ ﹼﻥ ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ﻟﻴﺲ ﺑﻌﺮﺽ ﻣﻄﻠﻘﺎﹰ ،ﻭﺃﻣﺎ ﻟﺰﻭﻡ ﺗﻌ ﺪﺩ ﺍﻟﻮﺍﺟﺐ ﻓﻘﺪ ﺗﻘ ﺪﻡ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ ،ﻭﻛﺬﺍ
ﻻ ﻧﺴﻠﹼﻢ ﻗﻮﻟﻪ½ :ﻓﻴﻔﺘﻘﺮ ﺇﱃ ﳐ ﺼﺺ ﻭﻳﺪﺧﻞ ﲢﺖ ﻗﺪﺭﺓ ﺍﻟﻐﲑ¼ ،ﻓﺈﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ ﺍﳌﺨـ ﺼﺺ ﻧﻔـﺲ
ﺫﺍﺗﻪ ﺗﻌﺎﱃ ،ﻓﻼ ﻳﺪﺧﻞ ﲢﺖ ﻗﺪﺭﺓ ﺍﻟﻐﲑ ١٢ .ﻫﻜﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﳊﻮﺍﺷﻲ.
) (٤ﻗﻮﻟﻪ] :ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻈﺎﻫﺮﺓ[ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺗ ﻌﺮﺝ ﺍﻟﹾﻤ ﹶﻼﺋِﻜﹶﹸﺔ ﻭﺍﻟ ﺮﻭﺡ ﺇِﹶﻟﻴﻪ﴾]ﺍﳌﻌﺎﺭﺝ [٤ :ﺍﻵﻳﺔ ،ﻭﻗﻮﻟﻪ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺇ ﹼﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ¼ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳ ﺪ ﺍﻟﱠﻠﻪِ ﹶﻓ ﻮﻕ ﺃﹶﻳﺪِﻳﻬِﻢ]﴾ﺍﻟﻔﺘﺢ [١٠ :ﻣﺆﻭﻝ
ﺑﺘﺄﻭﻳﻼﺕ ﺑﺄ ﹼﻥ ﻳﻘﺎﻝ :ﺍﳌﺮﺍﺩ ﺑـ½ﺍﻟﻌﺮﻭﺝ¼ ﺍﻟﻌﺮﻭﺝ ﺇﱃ ﻣﻮﺿﻊ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺎﻟﻄﺎﻋﺔ ،ﻭﻣﻌﲎ ½ﺍﻟﺼﻮﺭﺓ¼ ﺍﻟـﺼﻔﺔ
ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﻏﲑﳘﺎ ،ﻭﻣﻌﲎ ½ﺍﻟﻴﺪ¼ ﺍﻟﻘﺪﺭﺓ" ١٢ .ﺧﻴﺎﱄ""
!١٣٤
ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﻣﺘﺼﻼﹰ ﺑﺎﻵﺧﺮ ﳑﺎﺳﹰﺎ ﻟﻪ ﺃﻭ ﻣﻨﻔﺼ ﹰﻼ ﻋﻨﻪ ،ﻣﺒﺎﻳﻨﹰﺎ ﰲ ﺍﳉﻬﺔ ،ﻭﺍﷲ#
ﺗﻌﺎﱃ ﻟﻴﺲ ﺣﺎﻻﹰ ﻭﻻ ﳏ ﻼ ﻟﻠﻌﺎﱂ ،ﻓﻴﻜﻮﻥ ﻣﺒﺎﻳﻨﺎﹰ ﻟﻠﻌﺎﱂ ﰲ ﺟﻬﺔ ،ﻓﻴﺘﺤﻴﺰ
ﻓﻴﻜﻮﻥ ﺟﺴﻤﹰﺎ ﺃﻭ ﺟﺰﺀ ﺟﺴﻢ ﻣﺼ ﻮﺭﹰﺍ ﻣﺘﻨﺎﻫﻴﺎﹰ ،ﻭﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﺫﻟﻚ ﻭﻫﻢ
ﳏﺾ) ،(١ﻭﺣﻜﻢ ﻋﻠﻰ ﻏﲑ ﺍﶈﺴﻮﺱ ﺑﺄﺣﻜﺎﻡ ﺍﶈﺴﻮﺱ ،ﻭﺍﻷﺩﻟﹼﺔ ﺍﻟﻘﻄﻌﻴﺔ
ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺘﻨـﺰﻳﻬﺎﺕ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻔ ﻮﺽ) (٢ﻋﻠﻢ ﺍﻟﻨﺼﻮﺹ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ
ﻣﺎ ﻫﻮ ﺩﺃﺏ ﺍﻟﺴﻠﻒ ،ﺇﻳﺜﺎﺭﹰﺍ ﻟﻠﻄﺮﻳﻖ ﺍﻷﺳﻠﻢ ،ﺃﻭ ﻳﺆ ﻭﻝ ﺑﺘﺄﻭﻳﻼﺕ ﺻﺤﻴﺤﺔ)(٣
ﻋﻠﻰ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﳌﺘﺄﺧﺮﻭﻥ ﺩﻓﻌﺎﹰ ﳌﻄﺎﻋﻦ ﺍﳉﺎﻫﻠﲔ ﻭﺟﺬﺑﹰﺎ ﻟﻀﺒﻊ ﺍﻟﻘﺎﺻﺮﻳﻦ،
ﺳﻠﻮﻛﺎﹰ ﻟﻠﺴﺒﻴﻞ ﺍﻷﺣﻜﻢ) .ﻭﻻ ﻳﺸﺒﻬﻪ ﺷﻲﺀ( ﺃﻱ :ﻻ ﳝﺎﺛﻠﻪ .ﺃﻣﺎ ﺇﺫﺍ ﺃﺭﻳﺪ
ﺑﺎﳌﻤﺎﺛﻠﺔ ﺍﻻﺗﺤﺎﺩ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻈﺎﻫﺮ) ،(٤ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺭﻳﺪ ﺎ ﻛﻮﻥ ﺍﻟﺸﻴﺌﲔ
) (١ﻗﻮﻟﻪ] :ﻭﻫﻢ ﳏﺾ[ ﺃﻱ :ﻣﺎ ﺫﻛﺮﻭﺍ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ،ﻫﻮﺣﻜﻢ ﻭﳘ ﻲ ﻳﺘﺒﺎﺩﺭ ﺇﻟﻴﻪ ﺍﻟﻮﻫﻢ ،ﻗﻴﺎﺳـﺎﹰ ﻟﻠﻤﻌﻘـﻮﻝ
ﻋﻠﻰ ﺍﶈﺴﻮﺱ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﻴﺠﺐ ﺃﻥ ﻳﻔﻮﺽ ...ﺇﱁ[ ﻗﺪ ﺫﻫﺒﺖ ﺍﻷﺷﺎﻋﺮﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨ ﺺ ﺍﳌﺨﺎﻟﻒ ﻟﻠﺪﻟﻴﻞ ﺍﻟﻌﻘﻠـﻲ ﻣـﺼﺮﻭﻑ
ﻋﻦ ﺍﻟﻈﺎﻫﺮ؛ ﻷﻥﹼ ﺻ ﺤﺔ ﺍﻟﻨ ﺺ ﺇﳕﺎ ﺗﻌﺮﻑ ﺑﺎﺳﺘﺪﻻﻝ ﻋﻘﻠ ﻲ ،ﻫﻮ ﺃﻧﻪ ﻛـﻼﻡ ﺻـﺎﺣﺐ ﺍﳌﻌﺠـﺰﺓ ﺍﳌـﺼﺪﻭﻕ
ﻣﻦ ﻋﻨﺪ ﺍﷲ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺑﺘﺄﻭﻳﻼﺕ ﺻﺤﻴﺤﺔ[ ﺃﻱ :ﻣﻄﺎﺑﻘﺔ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ،ﻭﺍﻟﻌﺮﺑﻴﺔ ﻏﲑ ﳐﹼﻠﺔ ﺑﺒﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ١٢ .ﻥ
) (٤ﻗﻮﻟـﻪ] :ﻓﻈـﺎﻫﺮ[ ﺃﻱ :ﻋـﺪﻡ ﺍﳌﻤﺎﺛﻠـﺔ ﲟﻌـﲎ½ :ﺍﻻﲢﹼـﺎﺩ ﰲ ﺍﳊﻘﻴﻘـﺔ¼ ﻇـﺎﻫﺮ ،ﻓﺈﻧـﻪ ﻳـﺴﺘﻠﺰﻡ ﺗﻌـﺪﺩ
ﺍﻟﻮﺍﺟﺐ .ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﺸﻴﺦ ﺃﲪـﺪ ﺭﺿـﺎ ﺧـﺎﻥ ﺍﻟﱪﻳﻠـﻮﻱ ﻗـﺪﺱ ﺳـﺮﻩ ﰲ "ﺍﳌـﺴﺘﻨﺪ
ﺍﳌﻌﺘﻤﺪ" ﻣﺎ ﻧﺼﻪ :ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ،ﻓﻬﻮ ﻣﺴﺘﺤﻴﻞ ﺍﻻﻧﺘﻔﺎﺀ ،ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﻣﺜﻞ ﻟﻜـﺎﻥ ﻫـﻮ
ﻣﺜﻞ ﻣﺜﻠﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻟﻜﻨﻪ ﻻ ﻣﺜﻞ ﳌﺜﻠﻪ ﻓﻮﺟﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻣﺜﻞ ،ﻭﺇﻻﹼ ﻟﺰﻡ ﺍﻧﺘﻔـﺎﺀ ﺍﻟﻮﺍﺟـﺐ ﻭﻫـﻮ
ﳏﺎﻝ"١٢ .
!١٣٥
ﲝﻴﺚ ﻳﺴ ﺪ ﺃﺣﺪﳘﺎ ﻣﺴ ﺪ ﺍﻵﺧﺮ ،ﺃﻱ :ﻳﺼﻠﺢ ﻛﻞﹼ ﻭﺍﺣﺪ) (١ﻣﻨﻬﻤﺎ ﻟِ ﻤﺎ ﻳﺼﻠﺢ#
ﻟﻪ ﺍﻵﺧﺮ ،ﻓﻸ ﹼﻥ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻻ ﻳﺴﺪﻩ ﺗﻌﺎﱃ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻷﻭﺻﺎﻑ،
ﻓﺈﻥﹼ ﺃﻭﺻﺎﻓﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﻏﲑ ﺫﻟﻚ ﺃﺟ ﹼﻞ ﻭﺃﻋﻠﻰ ﻣِﻤﺎ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ
ﲝﻴﺚ ﻻ ﻣﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ .ﻗﺎﻝ ﰲ "ﺍﻟﺒﺪﺍﻳﺔ") :(٢ﺇﻥﹼ ﺍﻟﻌﻠﻢ ﻣﻨﺎ ﻣﻮﺟﻮﺩ ﻭﻋﺮﺽ
ﻭﻋﻠﻢ ﳏﺪﺙ) (٣ﻭﺟﺎﺋﺰ ﺍﻟﻮﺟﻮﺩ ﻭﻳﺘﺠﺪﺩ ﰲ ﻛﻞﹼ ﺯﻣﺎﻥ) ،(٤ﻓﻠﻮ ﺃﺛﺒﺘﻨﺎ ﺍﻟﻌﻠﻢ
ﺻﻔﺔ ﷲ ﺗﻌﺎﱃ ﻟﻜﺎﻥ ﻣﻮﺟﻮﺩﺍﹰ ﻭﺻﻔﺔ ﻗﺪﳝﺔ ﻭﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ) (٥ﻭﺩﺍﺋﻤﺎﹰ) (٦ﻣﻦ
ﺍﻷﺯﻝ ﺇﱃ ﺍﻷﺑﺪ ،ﻓﻼ ﳝﺎﺛﻠﻪ ﻋﻠﻢ ﺍﳋﻠﻖ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ،ﻫﺬﺍ ﻛﻼﻣﻪ)،(٧
ﻭﻗﺪ ﺻ ﺮﺡ) (٨ﺑﺄ ﹼﻥ ﺍﳌﻤﺎﺛﻠﺔ ﻋﻨﺪﻧﺎ ﺇﳕﺎ ﻳﺜﺒﺖ ﺑﺎﻻﺷﺘﺮﺍﻙ ﰲ ﲨﻴﻊ ﺍﻷﻭﺻﺎﻑ
) (١ﻗﻮﻟﻪ] :ﺃﻱ :ﻳﺼﻠﺢ ﻛﻞﹼ ﻭﺍﺣﺪ[ ﺗﻔﺴﲑ ﻟـ½ﺍﻟﺴﺪ ،¼ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻌﺘﱪ ﺳﺪ ﻛ ﹼﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ،ﻛﻤﺎ ﻫـﻮ
ﺷﺎﻥ ½ﺍﳌﻔﺎﻋﻠﺔ¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﻗﺎﻝ ﰲ "ﺍﻟﺒﺪﺍﻳﺔ"[ ﺑﻴﺎﻥ ﻟﻘﻮﻟﻪ½ :ﻻ ﻣﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﳏﺪﺙ[ ﻷﻧﻪ ﺣﺼﻞ ﻟﻨﺎ ﺑﻌﺪ ﻣﺎ ﱂ ﻳﻜﻦ ﺣﺎﺻ ﹰﻼ ﻟﻨﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻳﺘﺠ ﺪﺩ ﰲ ﻛﻞﹼ ﺯﻣﺎﻥ[ ﻛﻤـﺎ ﺫﻫـﺐ ﺍﻟـﺸﻴﺦ ﺍﻷﺷـﻌﺮﻱ ﻭﻣﺘﺒﻌـﻮﻩ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌـﺮﺽ ﻻ ﻳﺒﻘـﻰ ﺯﻣـﺎﻧﲔ،
ﻓﺎﻷﻋﺮﺍﺽ ﲨﻠﺘﻬﺎ ﻏﲑ ﺑﺎﻗﻴﺔ ﻋﻨﺪﻫﻢ ،ﻳﻨﻘﻀﻲ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻭﻳﺘﺠ ﺪﺩ ﺁﺧﺮ ﻣﺜﻠﻪ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٥ﻗﻮﻟﻪ] :ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ[ ﺃﻱ :ﻻ ﺟﺎﺋﺰ ﺍﻟﻮﺟﻮﺩ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺩﺍﺋﻤﺎﹰ[ ﺃﻱ :ﻻ ﻳﺘﺠﺪﺩ ﰲ ﻛ ﹼﻞ ﺯﻣﺎﻥ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻛﻼﻣﻪ[ ﺃﻱ :ﻛﻼﻡ ﺻﺎﺣﺐ "ﺍﻟﺒﺪﺍﻳﺔ" ،ﻭﻫﺬﺍ ﻳﺸﻌﺮ ﺑﺄﻥﹼ ﺍﳌﻤﺎﺛﻠﺔ ﺗﺘﺤﻘﹼﻖ ﺑﺎﻟﺸﺮﻛﺔ ﰲ ﻭﺟﻪ ﻣﻦ
ﺍﻟﻮﺟﻮﻩ١٢ .
) (٨ﻗﻮﻟﻪ] :ﻭﻗﺪ ﺻ ﺮﺡ[ ﻳﻌﲏ :ﺃ ﹼﻥ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﺡ ﻣﻦ ﻗﻮﻟﻪ½ :ﻭﻗﺪ ﺻﺮﺡ¼ ﺃ ﹼﻥ ﺗﺼﺮﻳﺢ ﺻﺎﺣﺐ "ﺍﻟﺒﺪﺍﻳﺔ" ﰲ
ﻛﺘﺎﺑﻪ½ :ﺇﻥ ﻗﺮﺉ ﺑﺼﻴﻐﺔ ﺍﳌﻌﻠﻮﻡ¼ ،ﺃﻭ ﺗﺼﺮﻳﺢ ﺍﻟﻘﻮﻡ ½ﺇﻥ ﻗﺮﺉ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﻬـﻮﻝ¼ ﺑـﺄﻥﹼ ﺍﳌﻤﺎﺛﻠـﺔ ﺇﳕـﺎ
ﻳﺜﺒﺖ ﺑﺎﻻﺷﺘﺮﺍﻙ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ،ﻳﻨﺎﻗﺾ ﻗﻮﻟﻪ½ :ﻓﻼ ﳝﺎﺛﻞ ﻋﻠﻢ ﺍﳋﻠﻖ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟـﻮﻩ¼ ،ﻓﺈﻧـﻪ ﻳـﺪ ﹼﻝ
ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺷﺘﺮﺍﻙ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ﰲ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ ﻛﺎﻑٍ ﰲ ﳑﺎﺛﻠﺘﻬﻤﺎ" ١٢ .ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ".
! "١٣٦
ﺣﱴ ﻟﻮ ﺍﺧﺘﻠﻔﺎ ﰲ ﻭﺻﻒ ﻭﺍﺣﺪ ﺍﻧﺘﻔﺖ ﺍﳌﻤﺎﺛﻠﺔ .ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳌﻌﲔ ﰲ#
"ﺍﻟﺘﺒﺼﺮﺓ" :ﺇﻧﺎ ﳒﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻻ ﳝﺘﻨﻌﻮﻥ ﻣﻦ ﺍﻟﻘﻮﻝ :ﺑـ½ﺃ ﹼﻥ ﺯﻳﺪﺍﹰ ﻣﺜﻞ ﻟﻌﻤﺮﻭ
ﰲ ﺍﻟﻔﻘﻪ¼ ،ﺇﺫﺍ ﻛﺎﻥ ﻳﺴﺎﻭﻳﻪ ﻓﻴﻪ ﻭﻳﺴ ﺪ ﻣﺴ ﺪﻩ ﰲ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ،ﻭﺇﻥ ﻛﺎﻧﺖ
ﺑﻴﻨﻬﻤﺎ ﳐﺎﻟﻔﺔ ﺑﻮﺟﻮﻩ ﻛﺜﲑﺓ ،ﻭﻣﺎ ﻳﻘﻮﻟﻪ) (١ﺍﻷﺷﻌﺮﻱ ﻣﻦ ﺃﻧﻪ ﻻ ﳑﺎﺛﻠﺔ ﺇﻻﹼ
ﺑﺎﳌﺴﺎﻭﺍﺓ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﻓﺎﺳﺪ؛ ﻷﻥﹼ ﺍﻟﻨ ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺎﻝ:
½ﺍﳊﻨﻄﺔ ﺑﺎﳊﻨﻄﺔ ﻣِﺜﹾﻼﹰ ِﲟﹾﺜﻞ¼ ،ﻭﺃﺭﺍﺩ ﺍﻻﺳﺘﻮﺍﺀ ﰲ ﺍﻟﻜﻴﻞ) (٢ﻻ ﻏﲑ ﻭﺇﻥ ﺗﻔﺎﻭﺕ
ﺍﻟﻮﺯﻥ ﻭﻋﺪﺩ ﺍﳊﺒﺎﺕ ﻭﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﺮﺧﺎﻭﺓ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ) (٣ﻻ ﳐﺎﻟﻔﺔ؛ ﻷ ﹼﻥ
ﻣﺮﺍﺩ ﺍﻷﺷﻌﺮﻱ ﺍﳌﺴﺎﻭﺍﺓ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﻓﻴﻤﺎ ﺑﻪ ﺍﳌﻤﺎﺛﻠﺔ ﻛﺎﻟﻜﻴﻞ) (٤ﻣﺜ ﹰﻼ،
ﻭﻋﻠﻰ ﻫﺬﺍ) (٥ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﻤﻞ ﻛﻼﻡ ﺻﺎﺣﺐ "ﺍﻟﺒﺪﺍﻳﺔ"ﺃﻳﻀﺎﹰ ،ﻭﺇﻻﹼ ﻓﺎﺷﺘﺮﺍﻙ
ﺍﻟﺸﻴﺌﲔ ﰲ ﲨﻴﻊ ﺍﻷﻭﺻﺎﻑ ﻭﻣﺴﺎﻭﺍﻤﺎ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﻳﺮﻓﻊ ﺍﻟﺘﻌﺪﺩ،
) (١ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻳﻘﻮﻟﻪ[ ﻣﻦ ﺗﺘﻤﺔ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳌﻌﲔ" ١٢ .ﺭ"
) (٢ﻗﻮﻟﻪ] :ﻭﺃﺭﺍﺩ ﺍﻻﺳﺘﻮﺍﺀ ﰲ ﺍﻟﻜﻴﻞ[ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺃﻧﻪ ﻟﻮﻛﺎﻧﺖ ﺍﳊﻨﻄﺘـﺎﻥ ﻣـﺴﺘﻮﻳﺘﲔ ﰲ ﺍﻟﻜﻴـﻞ ،ﺟـﺎﺯ ﺑﻴـﻊ
ﺃﺣﺪﳘﺎ ﺑﺎﻷﺧﺮﻯ ﻭﺇﻥ ﺗﻔﺎﻭﺕ ﺍﻟﻮﺯﻥ ﻭﻋﺪﺩ ﺍﳊﺒﺎﺕ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﺍﺩ ﺍﻟـﻨﱯ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﹼﻠﻢ
ﺑﺎﳌﺘﺴﺎﻭﻳﲔ ﻫﻲ ﺍﳌﺴﺎﻭﺍﺓ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ،ﻟِ ﻤﺎ ﺟﺎﺯ ﺑﻴﻊ ﺇﺣﺪﻯ ﺍﳊﻨﻄﺘﲔ ﺑﺎﻷﺧﺮﻯ ﻋﻨﺪ ﺍﻻﺳـﺘﻮﺍﺀ ﰲ
ﺍﻟﻜﻴﻞ ،ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ" .ﺣﺎﺷﻴﺔ ﺭﻣﻀﺎﻥ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺘﻮﻓﻴﻖ ﻣﻦ ﺍﻟﺸﺎﺭﺡ ﺃﻱ :ﻻ ﳐﺎﻟﻔﺔ ﺑﲔ ﻛـﻼﻡ ﺍﻷﺷـﻌﺮ ﻱ ﻭﺍﻟﻠﻐـﺔ
ﻭﺍﳊﺪﻳﺚ ،ﻭﻻ ﺑﲔ ﻛﻼﻣﻲ ﺻﺎﺣﺐ "ﺍﻟﺒﺪﺍﻳﺔ" ،ﻭﻻ ﺑﲔ ﻛﻼﻣﻪ ﻭﻛﻼﻡ ﺍﻟﻘﻮﻡ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻛﺎﻟﻜﻴﻞ[ ﺑﺄﻥ ﻻ ﻳﻜﻮﻥ ﺍﳌﻜﻴﺎﻝ ﺍﻟﺬﻱ ﻛﻴﻞ ﺑﻪ ﺇﺣﺪﳘﺎ ﺃﻛﱪ ﺃﻭ ﺃﺻﻐﺮ ﻣﻦ ﺍﳌﻜﻴﺎﻝ ﺍﻟﺬﻱ ﻛﻴﻞ ﺑﻪ
ﺍﻷﺧﺮﻯ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﻫﺬﺍ[ ﺃﻱ :ﻋﻠﻰ ﺃﻥﹼ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﳌـﺴﺎﻭﺍﺓ ﺍﳌـﺴﺎﻭﺓ ﻣـﻦ ﲨﻴـﻊ ﺍﻟﻮﺟـﻮﻩ ﻓﻴﻤـﺎ ﺑـﻪ
!١٣٧ ﺍﳌﻤﺎﺛﻠﺔ"١٢ .
ﻓﻜﻴﻒ ﻳﺘﺼﻮﺭ ﺍﻟﺘﻤﺎﺛﻞ)(١؟ )ﻭﻻ ﳜﺮﺝ ﻋﻦ ﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﺷﻲﺀ()(٢؛ ﻷ ﹼﻥ#
ﺍﳉﻬﻞ ﺑﺎﻟﺒﻌﺾ ﻭﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﺒﻌﺾ ﻧﻘﺺ ﻭﺍﻓﺘﻘﺎﺭ ﺇﱃ ﳐﺼﺺ) ،(٣ﻣﻊ ﺃ ﹼﻥ
ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﻄﻌﻴﺔ ﻧﺎﻃﻘﺔ ﺑﻌﻤﻮﻡ ﺍﻟﻌﻠﻢ ﻭﴰﻮﻝ ﺍﻟﻘﺪﺭﺓ ،ﻓﻬﻮ ﺑﻜﻞﹼ ﺷﻲﺀ ﻋﻠﻴﻢ،
ﻭﻋﻠﻰ ﻛﻞﹼ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﻻ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﻟﻔﻼﺳﻔﺔ ﻣﻦ ﺃﻧﻪ) (٤ﻻ ﻳﻌﻠﻢ ﺍﳉﺰﺋﻴﺎﺕ
ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ) ،(٥ﻭﺍﻟﺪﻫﺮﻳﺔ).............................(٦
) (١ﻗﻮﻟﻪ] :ﻓﻜﻴﻒ ﻳﺘﺼ ﻮﺭ ﺍﻟﺘﻤﺎﺛﻞ[ ﻭﻫﻮ ﻓﺮﻉ ﺍﻟﺘﻌ ﺪﺩ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺷﻲﺀ[ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ ،ﻻ ﻳﻘﺎﻝ :ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺗﻌﻠﹼﻖ ﺑﻪ ﺍﻟﻘﺪﺭﺓ ﺇﳕﺎ ﻫﻮ ﺍﳌﻤﻜﻦ ،ﻭﺍﻟﺬﻱ ﺗﻌﹼﻠﻖ
ﺑﻪ ﺍﻟﻌﻠﻢ ﺃﻋﻢ ﻣﻦ ﺍﳌﻤﻜﻦ ﻭﺍﻟﻮﺍﺟﺐ ،ﻓﻜﻴﻒ ﻳﺮﺍﺩ ﻛﻼ ﺍﳌﻌﻨﻴﲔ ﻣﻦ ﻟﻔـﻆ ½ﺍﻟـﺸﻲﺀ¼ ﰲ ﺍﺳـﺘﻌﻤﺎﻝ ﻭﺍﺣـﺪ؛
ﻷﻧﺎ ﻧﻘﻮﻝ :ﺃﺭﺍﺩ ﻣﻦ ﻗﻮﻟﻪ½ :ﻻ ﳜﺮﺝ ﻋﻦ ﻋﻠﻤﻪ ﺷﻲﺀ¼ ﻣِﻤﺎ ﳝﻜﻦ ﺃﻥ ﻳﺘﻌﻠﹼـﻖ ﺑـﻪ ﺍﻟﻌﻠـﻢ ،ﻭ½ﻻ ﳜـﺮﺝ ﻋـﻦ
ﻗﺪﺭﺗﻪ ﺷﻲﺀ¼ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻤﻜﻨﺔ ﺍﳌﻘﺪﻭﺭﺓ ،ﻭﲨﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻟﻼﺧﺘﺼﺎﺭ ،ﻓﺎﻓﻬﻢ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﻓﺘﻘﺎﺭ ﺇﱃ ﳐ ﺼﺺ[ ﻷﻥﹼ ﻧﺴﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ،ﻓﻴﻜﻮﻥ ﻋﻠﻤـﻪ ﺑـﺎﻟﺒﻌﺾ
ﺩﻭﻥ ﺍﻟﺒﻌﺾ ،ﻭﻛﺬﺍ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﳛﺘﺎﺝ ﺇﱃ ﳐ ﺼﺺ ﻭﻣﺮ ﺟﺢ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻔﻼﺳﻔﺔ ﻣﻦ ﺃﻧﻪ ...ﺇﱁ[ ﻗﺎﻝ ﺍﶈﻘﹼﻖ ﺍﻟـﺪﻭﺍﱐ ﰲ "ﺷـﺮﺡ ﺍﻟﻌﻘﺎﺋـﺪ ﺍﻟﻌـﻀﺪﻳﺔ" :ﺍﻟﻔﻼﺳـﻔﺔ ﺃﺛﺒﺘـﻮﺍ
ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﺑﻨﻬﺞ ﺁﺧﺮ ،ﻭﺍﺷﺘﻬﺮ ﻋﻨﻬﻢ ﺃﻧﻪ ﺗﻌـﺎﱃ ﻻ ﻳﻌﻠـﻢ ﺍﳉﺰﺋﻴـﺎﺕ ﺍﳌﺎﺩﻳـﺔ ﺑﺎﻟﻮﺟـﻪ ﺍﳉﺰﺋـﻲ ،ﺑـﻞ ﺇﳕـﺎ
ﻳﻌﻠﻤﻬﺎ ﺑﻮﺟﻪ ﻛﻠ ﻲ ﻣﻨﺤﺼﺮ ﰲ ﺍﳋﺎﺭﺝ ،ﻓﺤﺎﺻﻞ ﻣﺬﻫﺐ ﺍﻟﻔﻼﺳﻔﺔ ﻋﻠـﻰ ﺍﳌﺄﺧـﺬ ﺍﻟـﺬﻱ ﺫﻛـﺮﻩ ﺍﶈﹼﻘـﻖ
ﺍﻟﻄﻮﺳﻲ :ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ ﻛﹼﻠﻬﺎ ﺑﻨﺤﻮ ﺍﻟﺘﻌﻘﹼﻞ ﻻ ﺑﻄﺮﻳﻖ ﺍﻟﺘﺨﻴﻞ ،ﻓﻼ ﻳﻌﺰﺏ ﻋﻦ ﻋﻠﻤﻪ ﻣﺜﻘﺎﻝ ﺫ ﺭﺓ ﰲ
ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻟﻜﻦ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﻟﹶ ﻤﺎ ﻛﺎﻥ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻌﻘﹼﻞ ﱂ ﻳﻜـﻦ ﺫﻟـﻚ ﺍﻟﻌﻠـﻢ ﻣﺎﻧﻌـﹰﺎ ﻣـﻦ ﻓـﺮﺽ
ﺍﻻﺷﺘﺮﺍﻙ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺃ ﹼﻥ ﻻ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﻣﻌﻠﻮﻣﹰﺎ ﻟﻪ ،ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠـﻮﺍﹰ ﻛـﺒﲑﺍﹰ ،ﺑـﻞ ﻣـﺎ
ﻧﺪﺭﻛﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺘﺨﻴﻞ ،ﻳﺪﺭﻛﻪ ﻫﻮ ﺗﻌﺎﱃ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻌﻘﹼﻞ ،ﻓـﺎﻻﺧﺘﻼﻑ ﰲ ﳓـﻮ ﺍﻹﺩﺭﺍﻙ
ﻻ ﰲ ﺍﳌﺪﺍﺭﻙ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ[ ﻷﹼﻢ ﻳﻘﻮﻟﻮﻥ½ :ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺼﺪﺭ ﻋﻨﻪ ﺇﻻﹼ ﻭﺍﺣﺪ¼١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍﻟﺪﻫﺮﻳﺔ[ ﻗﻮﻡ ﻳﻨﺴﺒﻮﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺇﱃ ﺍﻟـﺪﻫﺮ ،ﻓﻤﻨـﻬﻢ ﻣـﻦ ﻳﻈـ ﻦ ﺃﻧـﻪ ﻻ ﺧـﺎﻟﻖ ﺳـﻮﺍﻩ ،ﻭﻣﻨـﻬﻢ ﻣـﻦ
!١٣٨ ﻳﻌﺘﺮﻑ ﺑﺎﻟﺼﺎﻧﻊ ﺳﺒﺤﺎﻧﻪ ﻟﻜﻦ ﳚﻌﻞ ﺍﻟﺪﻫﺮ ﻛﺎﻟﺸﺮﻳﻚ ﻟﻪ" ١٢ .ﻥ""
ﺃﻧﻪ ﻻ ﻳﻌﻠﻢ ﺫﺍﺗﻪ) ،(١ﻭﺍﻟﻨ ﹶﻈﺎﻡ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺧﻠﻖ ﺍﳉﻬﻞ) (٢ﻭﺍﻟﻘﺒﺢ ،ﻭﺍﻟﺒﻠﺨﻲ#
ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺜﻞ ﻣﻘﺪﻭﺭ ﺍﻟﻌﺒﺪ) ،(٣ﻭﻋﺎﻣﺔ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻧﻔﺲ
ﻣﻘﺪﻭﺭ ﺍﻟﻌﺒﺪ)) .(٤ﻭﻟﻪ ﺻﻔﺎﺕ( ﻟﹶﻤﺎ ﺛﺒﺖ) (٥ﻣﻦ ﺃﻧﻪ ﺗﻌﺎﱃ ﻋﺎﱂ ﻗﺎﺩﺭ ﺣﻲ ﺇﱃ
) (١ﻗﻮﻟﻪ] :ﻻ ﻳﻌﻠﻢ ﺫﺍﺗﻪ[ ﻭﻣﻦ ﺃﻗﻮﻯ ﲤ ﺴﻜﺎﻢ ﻋﻠﻰ ﻣﺎ ﰲ "ﺷـﺮﺡ ﺍﳌﻮﺍﻗـﻒ" ،ﺃ ﹼﻥ ﺍﻟﻌﻠـﻢ ﻧـﺴﺒﺔ ﻭﺍﻟﻨـﺴﺒﺔ ﻻ
ﻳﻜﻮﻥ ﺇ ﹼﻻ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ﺍﳌﺘﻐﺎﻳﺮﻳﻦ ﻭﻧﺴﺒﺔ ﺍﻟﺸﻲﺀ ﺇﱃ ﻧﻔﺴﻪ ﳏﺎﻝ؛ ﺇﺫ ﻻ ﺗﻐﺎﻳﺮ ﻫﻨﺎﻙ .ﻭﺍﳉﻮﺍﺏ ﻣﻨﻊ ﻛـﻮﻥ
ﺍﻟﻌﻠﻢ ﻧﺴﺒﺔ ﳏﻀﺔ ،ﺑﻞ ﻫﻮ ﺻﻔﺔ ﺣﻘﻴﻘﺔ ،ﺫﺍﺕ ﻧﺴﺒﺔ ﺇﱃ ﺍﳌﻌﻠﻮﻡ ﻭﻧـﺴﺒﺔ ﺍﻟـﺼﻔﺔ ﺇﱃ ﺍﻟـﺬﺍﺕ ﳑﻜﻨـﺔ ،ﻭﺇﻥ
ﺳﻠﹼﻤﻨﺎﻩ ﻓﻼ ﻧﺴﹼﻠﻢ ﺃﻥﹼ ﺍﻟﺸﻲﺀ ﻻ ﻳﻨﺴﺐ ﺇﱃ ﺫﺍﺗﻪ ﻧﺴﺒﺔ ﻋﻠﻤﻴﺔ ،ﻓﺈﻥﹼ ﺍﻟﺘﻐـﺎﻳﺮ ﺍﻻﻋﺘﺒـﺎﺭ ﻱ ﻛـﺎ ٍﻑ ﻟﺘﺤﻘﹼـﻖ ﻫـﺬﻩ
ﺍﻟﻨﺴﺒﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺧﻠﻖ ﺍﳉﻬﻞ[ ﺑﻨﺎﺀ ﻋﻠﻰ ﺯﻋﻤﻬﻢ ﺃﻥﹼ ﺧﻠﻖ ﺍﻟﻘﺒﻴﺢ ﻗﺒﻴﺢ ،ﻭﳓﻦ ﳕﻨﻊ ﺫﻟﻚ ،ﺑﻞ ﺍﻟﻘﺒﻴﺢ
ﻛﺴﺐ ﺍﻟﻘﺒﻴﺢ ﻭﺍﻻﺗﺼﺎﻑ ﺑﻪ ،ﻭﺳﻴﺠﻲﺀ ﺗﻔﺼﻴﻠﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺜﻞ ﻣﻘﺪﻭﺭ ﺍﻟﻌﺒﺪ[ ﻭﺍﺳﺘﺪ ﹼﻝ ﺍﻟﺒﻠﺨﻲ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄ ﹼﻥ ﻓﻌـﻞ ﺍﻟﻌﺒـﺪ ﺇﻣـﺎ ﻃﺎﻋـﺔ ﻣـﺸﺘﻤﻠﺔ
ﻋﻠﻰ ﻣﺼﻠﺤﺔ ،ﺃﻭ ﻣﻌﺼﻴﺔ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻣﻔﺴﺪﺓ ،ﺃﻭ ﺳﻔﻪ ﺧﺎﻝ ﻋﻨﻬﻤﺎ ،ﺃﻭ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺘﺴﺎﻭﻳﲔ ﺑﻴﻨﻬﻤﺎ،
ﻭﺍﻟﻜ ﹼﻞ ﳏﺎﻝ ﻣﻨﻪ ﺗﻌﺎﱃ .ﻭﺍﳉﻮﺍﺏ ﺃﻥﹼ ﻣﺎ ﺫﻛﺮﲤﻮﻩ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺑﻔﺮﺽ ﺍﻟﻔﻌﻞ ﺑﺎﻟﻨـﺴﺒﺔ
ﺇﻟﻴﻨﺎ ،ﻭﺻﺪﻭﺭﻩ ﲝﺴﺐ ﻗﺼﺪﻧﺎ ﻭﺩﻭﺍﻋﻴﻨﺎ .ﻭﺃﻣﺎ ﻓﻌﻠﻪ ﺗﻌﺎﱃ ﻓﻤﻨـ ﺰﻩ ﻋﻦ ﻫﺬﻩ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ،ﻓﺠـﺎﺯ ﺃﻥ ﻳـﺼﺪﺭ
ﻋﻨﻪ ﺗﻌﺎﱃ ﻣﺜﻞ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﳎ ﺮﺩﹰﺍ ﻋﻨﻬﺎ ،ﻓﺈﻥﹼ ﺍﻻﺧﺘﻼﻑ ﺑﺎﻟﻌﻮﺍﺭﺽ ﻻ ﻳﻨﺎﰲ ﺍﻟﺘﻤﺎﺛﻞ ﰲ ﺍﳌﺎﻫﻴﺔ" ١٢ .ﺷﺮﺡ
ﺍﳌﻮﺍﻗﻒ".
) (٤ﻗﻮﻟﻪ] :ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻧﻔﺲ ﻣﻘﺪﻭﺭ ﺍﻟﻌﺒﺪ[ ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥﹼ ﺍﳌﻘﺪﻭﺭ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺪﺧﻞ ﲢﺖ
ﺍﻟﻘﺪﺭﺗﲔ .ﻭﳚﺎﺏ ﺑﺄﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﺪﺧﻞ ﺍﳌﻘﺪﻭﺭ ﺍﻟﻮﺍﺣﺪ ﲢﺖ ﺍﻟﻘﺪﺭﺗﲔ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﳉﻬﺔ ﻓﻬﺎﻫﻨﺎ
ﻛﺬﻟﻚ ،ﻓﺈﻥﹼ ﺍﳌﻘﺪﻭﺭ ﺍﻟﻮﺍﺣﺪ ﻳﺪﺧﻞ ﲢﺖ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻘﺎﹰ ﻭﲢﺖ ﻗﺪﺭﺓ ﺍﻟﻌﺒﺪ ﻛﺴﺒﺎﹰ ،ﻻ ﺧﻠﻘﺎﹰ.
" ١٢ﺭ"
) (٥ﻗﻮﻟﻪ] :ﻟﹶﻤﺎ ﺛﺒﺖ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﻘﻄﻌﻴﺔ ﺃﻥﹼ ﻭﺍﺟـﺐ ﺍﻟﻮﺟـﻮﺩ ﻋـﺎﱂ ﻗـﺎﺩﺭ ﺣـﻲ ﺇﱃ
ﻏﲑ ﺫﻟﻚ ،ﻭﻣﻌﻠﻮﻡ ﺃ ﹼﻥ ﻣﻔﺎﻫﻴﻢ ﺗﻠﻚ ﺍﶈﻤﻮﻻﺕ ﻟﻴﺴﺖ ﻋﲔ ﻣﻔﻬـﻮﻡ ﻭﺍﺟـﺐ ﺍﻟﻮﺟـﻮﺩ ،ﻭﺇﻻﹼ ﻳﻠـﺰﻡ ﲪـﻞ
!١٣٩ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻓﺜﺒﺖ ﺃ ﹼﺎ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻟﻮﺍﺟﺐ"١٢ .
ﻏﲑ ﺫﻟﻚ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﻛﻼ ﻣﻦ ﺫﻟﻚ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻣﻌﲎ ﺯﺍﺋﺪ) (١ﻋﻠﻰ ﻣﻔﻬﻮﻡ#
ﺍﻟﻮﺍﺟﺐ ،ﻭﻟﻴﺲ ﺍﻟﻜﻞﹼ) (٢ﺃﻟﻔﺎﻇﺎﹰ ﻣﺘﺮﺍﺩﻓﺔ ،ﻭﺃﻥﹼ ﺻﺪﻕ ﺍﳌﺸﺘﻖ (٣)ﻋﻠﻰ ﺍﻟﺸﻲﺀ
ﻳﻘﺘﻀﻲ ﺛﺒﻮﺕ ﻣﺄﺧﺬ ﺍﻻﺷﺘﻘﺎﻕ ﻟﻪ ،ﻓﺘﺜﺒﺖ ﻟﻪ ﺻﻔﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﳊﻴﺎﺓ ﻭﻏﲑ
ﺫﻟﻚ ،ﻻ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﻌﺘﺰﻟﺔ) (٤ﺃﻧﻪ ﻋﺎﱂ ﻻ ﻋﻠﻢ ﻟﻪ ،ﻭﻗﺎﺩﺭ ﻻ ﻗﺪﺭﺓ ﻟﻪ ﺇﱃ ﻏﲑ
ﺫﻟﻚ ،ﻓﺈﻧﻪ ﳏﺎ ﹲﻝ ﻇﺎﻫﺮ ﲟﻨـﺰﻟﺔ ﻗﻮﻟﻨﺎ½ :ﺃﺳﻮﺩ ﻻ ﺳﻮﺍﺩ ﻟﻪ¼ ،ﻭﻗﺪ ﻧﻄﻘﺖ
) (١ﻗﻮﻟﻪ] :ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻣﻌﲎ ﺯﺍﺋﺪ[ ﺇﳕﺎ ﺃﻗﺎﻡ ﺍﻟﺸﺎﺭﺡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻟﺼﻔﺎﺕ ﻣﻊ ﺃ ﹼﻥ ﺍﳌﻘﺎﻡ ﻳﻘﺘﻀﻲ ﺇﺛﺒـﺎﺕ
ﺍﻟﺼﻔﺎﺕ ﻓﻘﻂ ﺍﺗﺒﺎﻋﺎﹰ ﻟﻠﻤﺸﺎﻳﺦ ﰲ ﻗﻮﳍﻢ½ :ﺇﻥﹼ ﺇﻧﻜﺎﺭ ﺯﻳﺎﺩﺓ ﺍﻟﺼﻔﺎﺕ ﺇﻧﻜﺎﺭ ﻟﻠﺼﻔﺎﺕ¼ ،ﻫﺬﺍ ﰲ "ﺍﻟﻨـﱪﺍﺱ".
ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﻓﻀﻞ ﺍﻟﺮﺳﻮﻝ ﺍﻟﱪﻛﺎﰐﹼ ﰲ "ﺍﳌﻌﺘﻘﺪ" ﻣﺎ ﻧﺼﻪ½ :ﻭﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻟﻘﺎﺋﻠﲔ ﺑـﺄﻥﹼ ﺍﻟـﺼﻔﺎﺕ ﻋـﲔ
ﺫﺍﺗﻪ ﺗﻌﺎﱃ ﻃﺎﺋﻔﺘﺎﻥ :ﳏﹼﻘﺔ ﻭﻣﺒﻄﻠﺔ .ﻓﺎﳌﺒﻄﻠﺔ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻻ ﻳﺆﻣﻨـﻮﻥ ﺃ ﹼﻥ ﻟـﻪ ﺗﻌـﺎﱃ ﺻـﻔﺎﺕ ﺯﺍﺋـﺪﺓ
ﻋﻠﻰ ﺫﺍﺗﻪ ﺗﻌﺎﱃ ﻋﻘﻼﹰ ،ﺑﻞ ﻫﻲ ﻋﲔ ﺫﺍﺗﻪ ﻋﻨﺪﻫﻢ ﻋﻘﻼﹰ ،ﻭﺍﶈﻘﹼﺔ ﺃﻫﻞ ﺍﻟﻜﻤﺎﻝ ﻣﻦ ﺍﻟﻌﺎﺭﻓﲔ ﻓﺈﹼﻢ ﻳﻘﻮﻟﻮﻥ:
ﺇ ﹼﻥ ﻟﻪ ﺗﻌﺎﱃ ﺻﻔﺎﺕ ﻫﻲ ﻋﲔ ﺍﻟﺬﺍﺕ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ِﻣﻤﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇ ﹼﻻ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﻫـﻲ
ﻏﲑ ﺍﻟﺬﺍﺕ ﲝﺴﺐ ﺍﻟﻨﻈﺮ ﺍﻟﻌﻘﻠﻲ ،ﻭﻫﻮ ﳏﺾ ﺍﻹﳝﺎﻥ¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻟﻴﺲ ﺍﻟﻜ ﹼﻞ[ ﺩﻟﻴﻞ ﺛﺎﻥٍ ﺗﻘﺮﻳﺮﻩ :ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻣﺜﻼﹰ ﻋﲔ ﺍﻟﺬﺍﺕ ﻛﺎﻥ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﻌﻠﻢ
ﻭﺍﻟﻘﺪﺭﺓ ﺷﻴﺌﺎﹰ ﻭﺍﺣﺪﺍﹰ ﻓﻴﻠﺰﻡ ﺗﺮﺍﺩﻓﻬﻤﺎ ،ﻭﺍﻟﺘﺮﺍﺩﻑ ﺑﺎﻃﻞ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻭﺃ ﹼﻥ ﺻﺪﻕ ﺍﳌﺸﺘ ﻖ[ ﺩﻟﻴﻞ ﺛﺎﻟﺚ ﺣﺎﺻﻠﻪ :ﺃﻧﻪ ﺇﺫﺍ ﺻﺪﻕ ﻋﻠﻰ ﺍﻟﻮﺍﺟـﺐ ﺃﻧـﻪ ﻋـﺎﱂ ﻗـﺪﻳﺮ ،ﻳﻘﺘـﻀﻲ
ﺛﺒﻮﺕ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻟﻪ؛ ﺇﺫ ﺍﳌﻔﻬﻮﻡ ﻣـﻦ ½ﺍﻟﻌـﺎﻟِﻢ¼ ﻫـﻮ ﺍﳌﺘـﺼﻒ ﺑـﺎﻟﻌﻠﻢ ،ﻭﺍﳌﻔﻬـﻮﻡ ﻣـﻦ ½ﺍﻟﻘـﺪﻳﺮ¼ ﻫـﻮ
ﺍﳌﺘﺼﻒ ﺑﺎﻟﻘﺪﺭﺓ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﻌﺘﺰﻟﺔ[ ﺍﳊﺎﺻﻞ ﺃﹼﻢ ﻳﺜﺒﺘﻮﻥ ﺍﻟﻌﺎﳌﻴﺔ ﻟﺬﺍﺗﻪ ﺗﻌـﺎﱃ ،ﻭﻫـﻲ ﻟﻴـﺴﺖ ﺻـﻔﺔ ﺣﻘﻴﻘﻴـﺔ
ﺃﻳﻀﹰﺎ ﻋﻨﺪﻫﻢ ،ﺑﻞ ﺇﺿﺎﻓﺔ ﳐﺼﻮﺻﺔ ﺎ ﻳﺼﲑ ﺍﻟﻌﺎﱂ ﻋﺎﻟِﻤﺎﹰ ،ﻭﺍﳌﻌﻠﻮﻡ ﻣﻌﻠﻮﻣﹰﺎ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﰲ ½ﺍﳌﻮﺍﻗﻒ¼
ﻣﻦ ﺃ ﹼﻥ ﺍﻟﻌﺎﳌﻴﺔ ﻋﻨﺪﻫﻢ ﻧﻔﺲ ﺗﻌﹼﻠﻖ ﺍﻟﺬﺍﺕ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ،ﻓﻠﻮ ﺃﺛﺒﺘﻮﺍ ﺍﻟﻌﻠﻢ ﲟﻌﲎ ﺍﻹﺿﺎﻓﻪ ﻟﺬﺍﺗﻪ ﺗﻌـﺎﱃ ﻟﻜـﺎﻥ
ﻣﻌﲎ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻻﺗﺼﺎﻑ ﺬﻩ ﺍﻹﺿﺎﻓﺔ ،ﻻ ﻧﻔﺲ ﺍﻹﺿﺎﻓﺔ ،ﻓﻌﻠﻢ ﺃﹼﻢ ﻳﻨﻔـﻮﻥ ﺍﻟﻌﻠـﻢ ﺭﺃﺳـﹰﺎ ﻭﳚﻌﻠﻮﻧـﻪ ﻧﻔـﺲ
!١٤٠ ﺍﻟﺬﺍﺕ ،ﻭﻳﺜﺒﺘﻮﻥ ﻟﺬﺍﺗﻪ ﺗﻌﹼﻠﻘﹰﺎ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﻳﺴ ﻤﻮﻧﻪ ﺍﻟﻌﺎﳌﻴﺔ" ١٢ .ﻉ ﺡ""
ﺍﻟﻨﺼﻮﺹ) (١ﺑﺜﻮﺕ ﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﻭﻏﲑﳘﺎ ،ﻭﺩﻝﹼ ﺻﺪﻭﺭ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺘﻘﻨﺔ ﻋﻠﻰ#
ﻭﺟﻮﺩ ﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﻻ ﻋﻠﻰ ﳎ ﺮﺩ ﺗﺴﻤﻴﺘﻪ ﻋﺎﻟِﻤﺎﹰ ﻭﻗﺎﺩﺭﺍﹰ .ﻭﻟﻴﺲ ﺍﻟﻨـﺰﺍﻉ) (٢ﰲ
ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﲨﻠﺔ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻭﺍﳌﻠﻜﺎﺕ ﻟِ ﻤﺎ ﺻﺮﺡ ﺑﻪ ﻣﺸﺎﳜﻨﺎ
ﻣﻦ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺣ ﻲ ،ﻭﻟﻪ ﺣﻴﺎﺓ ﺃﺯﻟﻴﺔ ﻟﻴﺴﺖ ﺑﻌﺮﺽ ،ﻭﻻ ﻣﺴﺘﺤﻴﻞ ﺍﻟﺒﻘﺎﺀ،
ﻭﺍﷲ ﺗﻌﺎﱃ ﻋﺎﱂ ،ﻭﻟﻪ ﻋﻠﻢ ﺃﺯ ﹼﱄ ﺷﺎﻣﻞ ،ﻟﻴﺲ ﺑﻌﺮﺽ ﻭﻻ ﻣﺴﺘﺤﻴﻞ ﺍﻟﺒﻘﺎﺀ ،ﻭﻻ
ﺿﺮﻭﺭ ﻱ ﻭﻻ ﻣﻜﺘﺴﺐ) ،(٣ﻭﻛﺬﺍ ﰲ ﺳﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ ،ﺑﻞ ﺍﻟﻨـﺰﺍﻉ ﰲ ﺃﻧﻪ ﻛﻤﺎ ﺃ ﹼﻥ
ﻟﻠﻌﺎﻟِﻢ ﻣﻨﺎ ﻋﻠﻤﺎﹰ ﻫﻮ ﻋﺮﺽ ﻗﺎﺋﻢ ﺑﻪ ،ﺯﺍﺋﺪ ﻋﻠﻴﻪ ﺣﺎﺩﺙ ،ﻓﻬﻞ ﻟﺼﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻋﻠﻢ
ﻫﻮ ﺻﻔﺔ ﺃﺯﻟﻴﺔ ﻗﺎﺋﻤﺔ ﺑﻪ ﺯﺍﺋﺪﺓ ﻋﻠﻴﻪ ،ﻭﻛﺬﺍ ﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ ،ﻓﺄﻧﻜﺮﻩ ﺍﻟﻔﻼﺳﻔﺔ
ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺯﻋﻤﻮﺍ ﺃ ﹼﻥ ﺻﻔﺎﺗﻪ ﻋﲔ ﺫﺍﺗﻪ ،ﲟﻌﲎ ﺃ ﹼﻥ ﺫﺍﺗﻪ ﻳﺴ ﻤﻰ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﻌﻠﹼﻖ
ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﻋﺎﻟِﻤﹰﺎ ﻭﺑﺎﳌﻘﺪﻭﺭﺍﺕ ﻗﺎﺩﺭﺍﹰ ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻓﻼ ﻳﻠﺰﻡ ﺗﻜﺜﹼﺮ ﰲ
ﺍﻟﺬﺍﺕ).............................................................. ،(٤
) (١ﻗﻮﻟﻪ] :ﻗﺪ ﻧﻄﻘﺖ ﺍﻟﻨﺼﻮﺹ[ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻫﻮ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷﻲﺀٍ ﹶﻗﺪِﻳﺮ]﴾ﺍﳌﺎﺋﺪﺓ ﴿ ،[١٢٠ :ﻭ ﻫ ﻮ ِﺑﻜﹸﻞﱢ
ﺷﻲﺀٍ ﻋِﻠﻴ ﻢ﴾]ﺍﻟﺒﻘﺮﺓ [٢٩ :ﻭﻏﲑ ﺫﻟﻚ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﻴﺲ ﺍﻟﻨـﺰﺍﻉ ...ﺇﱁ[ ﺃﻱ :ﻟﻴﺲ ﺍﻟﻨـﺰﺍﻉ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﲨﻠـﺔ
ﺍﻟﻜﻴﻔﻴﺎﺕ ﻭﺍﳌﻠﻜﺎﺕ ،ﻓﺈ ﹼﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥﹼ ﺍﺗﺼﺎﻑ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻟﻴﺲ ﺬﺍ ﺍﳌﻌﲎ ،ﻓﺈﻥﹼ
ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ﺻﻔﺔ ﺃﺯﻟﻴﺔ ﻗﺎﺋﻤﺔ ﺑﻪ ،ﺯﺍﺋﺪﺓ ﻋﻠﻴﻪ ،ﻭﻛﺬﺍ ﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﺿﺮﻭﺭﻱ ﻭﻻ ﻣﻜﺘﺴﺐ[ ﻷ ﹼﻥ ﺍﳌﻨﻘﺴﻢ ﺇﻟﻴﻬﻤﺎ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺩﺙ ﻓﻘﻂ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻠﺰﻡ ﺗﻜﺜﹼﺮ ﰲ ﺍﻟـﺬﺍﺕ[ ﺇﺷـﺎﺭﺓ ﻣﻨـﻬﻢ ﺇﱃ ﺩﻓـﻊ ﺳـﺆﺍﻝ ،ﺣﺎﺻـﻠﻪ ﺃﻥﹼ ﺍﻟـﺼﻔﺎﺕ ﻛـﺜﲑﺓ ﻛـﺎﻟﻌﻠﻢ
ﻭﺍﻟﻘﺪﺭﺓ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﻋﲔ ﺍﻟﺬﺍﺕ ﻟﺰﻡ ﺗﻜﹼﺜﺮ ﺍﻟﺬﺍﺕ ،ﻭﻫﻮ ﺑﺎﻃﻞ .ﻭﺗﻘﺮﻳﺮ ﺍﳉﻮﺍﺏ :ﺃﻧﻪ ﻻ ﺗﻜﹼﺜﺮ ﰲ ﺍﻟـﺬﺍﺕ،
!١٤١ ﺑﻞ ﰲ ﺗﻌﻠﹼﻘﺎﺎ ﻭﻫﻲ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﺬﺍﺕ" ١٢ .ﻥ""
ﻭﻻ ﺗﻌ ﺪﺩ ﰲ ﺍﻟﻘﺪﻣﺎﺀ) (١ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﺍﳉﻮﺍﺏ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺃ ﹼﻥ ﺍﳌﺴﺘﺤﻴﻞ#
ﺗﻌ ﺪﺩ ﺍﻟﺬﻭﺍﺕ ﺍﻟﻘﺪﳝﺔ ﻭﻫﻮ ﻏﲑ ﻻﺯﻡ ،ﻭﻳﻠﺰﻣﻜﻢ) (٢ﻛﻮﻥ ﺍﻟﻌﻠﻢ) (٣ﻣﺜﻼﹰ ﻗﺪﺭﺓ
ﻭﺣﻴﺎﺓ ﻭﻋﺎِﻟﻤﺎﹰ ﻭﺣﻴﹰﺎ ﻭﻗﺎﺩﺭﹰﺍ ﻭﺻﺎﻧﻌﺎﹰ ﻟﻠﻌﺎﱂ ﻭﻣﻌﺒﻮﺩﺍﹰ ﻟﻠﺨﻠﻖ ،ﻭﻛﻮﻥ ﺍﻟﻮﺍﺟﺐ)(٤
ﻏﲑ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﶈﺎﻻﺕ)) .(٥ﺃﺯﻟﻴﺔ( ﻻ ﻛﻤﺎ ﻳﺰﻋﻢ
½ﺍﻟﻜﺮﺍﻣﻴﺔ¼) (٦ﻣﻦ ﺃ ﹼﻥ ﻟﻪ ﺻﻔﺎﺕ ،ﻟﻜﻨﻬﺎ ﺣﺎﺩﺛﺔ) (٧ﻻﺳﺘﺤﺎﻟﺔ ﻗﻴﺎﻡ) (٨ﺍﳊﻮﺍﺩﺙ
ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ) .ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ( ﺿﺮﻭﺭﺓ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﺼﻔﺔ ﺍﻟﺸﻲﺀ ﺇﻻﹼ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ،
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﺗﻌ ﺪﺩ ﰲ ﺍﻟﻘﺪﻣﺎﺀ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻷﺷﺎﻋﺮﺓ ،ﻭﻫﻮ ﺃﻥﹼ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﻘﺪﳝﺔ،
ﻳﻮﺟﺐ ﻛﺜﺮﺓ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻭﻳﻠﺰﻣﻜﻢ[ ﺧﻄﺎﺏ ﻟﻠﻔﻼﺳﻔﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻛﻮﻥ ﺍﻟﻌﻠﻢ ...ﺇﱁ[ ﻷﻥﹼ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ )ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻛﻮﺎ ﻋﲔ ﺍﻟﺬﺍﺕ( ،ﻛﺎﻥ ﻛﻞﹼ
ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﲔ ﺍﻵﺧﺮ" ١٢ .ﺭ"
) (٤ﻗﻮﻟﻪ] :ﻭﻛﻮﻥ ﺍﻟﻮﺍﺟﺐ ...ﺇﱁ[ ﳏﺎﻝ ﺛﺎﻥٍ ﻳﻌﲏ :ﺃﻥﹼ ﺍﻟﺼﻔﺎﺕ ﻏﲑ ﻗﺎﺋﻤﺔ ﺑـﺬﺍﺎ ،ﻓﻠـﻮ ﻛﺎﻧـﺖ ﻋـﲔ ﺫﺍﺗـﻪ
ﺗﻌﺎﱃ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺍﺟﺐ ﻏﲑ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ﻭﻫﻮ ﳏﺎﻝ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﻦ ﺍﶈﺎﻻﺕ[ ﻭﻣﻨﻬﺎ ﺃﻥ ﻻ ﻳﺼﻠﺢ ﲪﻞ ﺍﻟﻌﺎﱂ ﻭﺍﻟﻘﺪﻳﺮ ﻭﻏﲑﳘﺎ ﻣـﻦ ﺍﻟـﺼﻔﺎﺕ ﻋﻠـﻰ ﺍﻟﻮﺍﺟـﺐ،
ﻭﺃﻥ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺑﻌﺪ ﺇﺛﺒﺎﺕ ﺍﻟﺬﺍﺕ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍﻟﻜﺮﺍﻣﻴﺔ[ ﺃﺻﺤﺎﺏ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏ ﻤﺪ ﺑﻦ ﻛﺮﺍﻡ ،ﺃﻧﻪ ﳑﻦ ﻳﺜﺒﺖ ﺍﻟﺼﻔﺎﺕ ﺇﱃ ﺃﻧﻪ ﻳﻨﺘﻬﻲ ﻓﻴﻬـﺎ ﺇﱃ
ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﺸﺒﻴﻪ" ١٢ .ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ".
) (٧ﻗﻮﻟﻪ] :ﻟﻜﻨﻬﺎ ﺣﺎﺩﺛﺔ[ ﰲ ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ ،ﻗﺎﻝ ﺍﻟﻜﺮﺍﻣﻴﺔ½ :ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻡ ﺑﻪ ﺍﳊﺎﺩﺙ ﻻ ﻣﻄﻠﻘﹰﺎ ،ﺑﻞ ﻛـﻞﹼ
ﺣﺎﺩﺙ ﳛﺘﺎﺝ ﺍﻟﺒﺎﺭﻱ ﺇﻟﻴﻪ ﰲ ﺍﻹﳚﺎﺩ¼ ،ﹸﺛﻢ ﺍﺧﺘﻠﻒ ﰲ ﺫﻟﻚ ﺍﳊﺎﺩﺙ ،ﻓﻘﻴﻞ :ﻫﻮ ﺍﻹﺭﺍﺩﺓ ،ﻭﻗﻴﻞ :ﻫﻮ ﻗﻮﻝ
½ﻛﻦ¼١٢ .
!١٤٢ ) (٨ﻗﻮﻟﻪ] :ﻻﺳﺘﺤﺎﻟﺔ ﻗﻴﺎﻡ ...ﺇﱁ[ ﻋﹼﻠﺔ ﻟﻘﻮﻟﻪ½ :ﻻ ﻛﻤﺎ ﻳﺰﻋﻢ¼"١٢ .
ﻻ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺃﻧﻪ ﻣﺘﻜﻠﹼﻢ ﺑﻜﻼﻡ ﻫﻮ ﻗﺎﺋﻢ ﺑﻐﲑﻩ) ،(١ﻟﻜﻦ ﻣﺮﺍﺩﻫﻢ#
ﻧﻔﻲ ﻛﻮﻥ ﺍﻟﻜﻼﻡ ﺻﻔﺔ ﻟﻪ ﻻ ﺇﺛﺒﺎﺕ ﻛﻮﻧﻪ ﺻﻔﺔ) (٢ﻟﻪ ﻏﲑ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ،ﻭﻟﹶﻤﺎ
ﲤ ﺴﻜﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺄﻥﹼ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺇﺑﻄﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ِﻟ ﻤﺎ ﺃﹼﺎ ﻣﻮﺟﻮﺩﺍﺕ
ﻗﺪﳝﺔ ﻣﻐﺎﻳﺮﺓ ﻟﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻴﻠﺰﻡ ﻗﺪﻡ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻌ ﺪﺩ ﺍﻟﻘﺪﻣﺎﺀ ،ﺑﻞ
ﺗﻌﺪﺩ ﺍﻟﻮﺍﺟﺐ ﻟﺬﺍﺗﻪ ﻋﻠﻰ ﻣﺎ ﻭﻗﻌﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﰲ ﻛﻼﻡ ﺍﳌﺘﻘﺪﻣﲔ)،(٣
ﻭﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ ﰲ ﻛﻼﻡ ﺍﳌﺘﺄ ﺧﺮﻳﻦ) (٤ﻣﻦ ﺃ ﹼﻥ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﺬﺍﺕ ﻫﻮ ﺍﷲ
ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ،ﻭﻗﺪ ﻛﻔﺮﺕ ﺍﻟﻨﺼﺎﺭﻯ ﺑﺈﺛﺒﺎﺕ ﺛﻼﺛﺔ) (٥ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﻓﻤﺎ ﺑﺎﻝ
ﺍﻟﺜﻤﺎﻧﻴﺔ) (٦ﺃﻭ ﺃﻛﺜﺮ) (٧ﺃﺷﺎﺭ ﺇﱃ ﺍﳉﻮﺍﺏ) (٨ﺑﻘﻮﻟﻪ) :ﻭﻫﻲ ﻻ ﻫﻮ ﻭﻻ ﻏﲑﻩ(
) (١ﻗﻮﻟﻪ] :ﻗﺎﺋﻢ ﺑﻐﲑﻩ[ ﻳﻌﲏ :ﻟﻴﺲ ﺑﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ،ﺑﻞ ﲞﻠﻘﻪ ﺗﻌﺎﱃ ﰲ ﻏﲑﻩ ،ﻛﺎﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺃﻭ ﺟﱪﻳﻞ
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﺃﻭ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ" ١٢ .ﺭ"
) (٢ﻗﻮﻟﻪ] :ﻻ ﺇﺛﺒﺎﺕ ﻛﻮﻧﻪ ﺻﻔﺔ[ ﻓﺈ ﹼﻥ ﺑﺪﺍﻫﺔ ﺍﻟﻌﻘﻞ ﺷﺎﻫﺪﺓ ﺑﺄﻥﹼ ½ﺍﳌﺘﻜﻠﹼﻢ¼ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﻜﻼﻡ ،ﻻ ﻣـﻦ ﺃﻭﺟـﺪﻩ
ﰲ ﳏ ﹼﻞ ﺁﺧﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﰲ ﻛﻼﻡ ﺍﳌﺘﻘ ﺪﻣﲔ[ ﻛﻤﺎ ﺳﺒﻖ ﻗﻮﳍﻢ½ :ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻘﺪﱘ ﻣﺘﺮﺍﺩﻓﺎﻥ¼١٢ .
) (٤ﻗﻮﻟﻪ] :ﰲ ﻛﻼﻡ ﺍﳌﺘﺄ ﺧﺮﻳﻦ[ ﻛﺎﻹﻣﺎﻡ ﲪﻴﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻀﺮﻳﺮ ﻱ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺈﺛﺒﺎﺕ ﺛﻼﺛﺔ[ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﻘﹶﺪ ﹶﻛﹶﻔﺮ ﺍﻟﱠﺬِﻳ ﻦ ﹶﻗﺎﹸﻟﻮﺍ ﺇِ ﱠﻥ ﺍﻟﱠﻠﻪ ﹶﺛﺎِﻟ ﹸﺚ ﺛﹶ ﹶﻼﺛﹶﺔﱢ﴾]ﺍﳌﺎﺋﺪﺓ١٢ .[٧٣ :
) (٦ﻗﻮﻟﻪ] :ﺍﻟﺜﻤﺎﻧﻴﺔ[ ﻫﻲ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﻜﻮﻳﻦ١٢ .
) (٧ﻗﻮﻟﻪ] :ﺃﻭ ﺃﻛﺜﺮ[ ﻛﻤﺎ ﺳﻴﺠﻲﺀ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺃ ﹼﻥ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ½ﻣﺎﻭﺭﺍﺀ ﺍﻟﻨـﻬﺮ¼ ﺫﻫﺒـﻮﺍ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﺘـﺼﻮﻳﺮ
ﻭﺍﻟﺘﺮﺯﻳﻖ ﻭﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ﻭﻏﲑ ﺫﻟﻚ ﺻﻔﺎﺕ ﺣﻘﻴﻘﻴﺔ ﺃﺯﻟﻴﺔ١٢ .
) (٨ﻗﻮﻟﻪ] :ﺃﺷﺎﺭ ﺇﱃ ﺍﳉﻮﺍﺏ[ ﺇﳕﺎ ﱂ ﻳﻘﻞ½ :ﺃﺟﺎﺏ ﺑﻘﻮﻟﻪ¼؛ ﻷﻥﹼ ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱐ ﻧﻔﻲ ﺍﳌﻐـﺎﻳﺮﺓ ﺑـﲔ ﺍﻟـﺬﺍﺕ
ﻭﺍﻟﺼﻔﺎﺕ ،ﻭﺑﲔ ﺍﻟﺼﻔﺎﺕ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ ،ﻭﺍﳌﺼﻨﻒ ﻗﺪ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻷ ﻭﻝ ،ﻟﻜﻦ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻌـ ﺪﺩ
ﻓﺮﻉ ﺍﻟﺘﻐﺎﻳﺮ ،ﻭﺑﻪ ﻳﻌﻠﻢ ﺍﳉﻮﺍﺏ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺼﻔﺎﺕ؛ ﺇﺫ ﻟﻴﺴﺖ ﻣﻐﺎﻳﺮﺓ؛ ﻭﻷ ﹼﻥ ﺍﻟﻐﺮﺽ ﺍﻷﺻﻠ ﻲ ﻫﺎﻫﻨﺎ ﺑﻴﺎﻥ
ﺣﻜﻢ ﺍﻟﺼﻔﺎﺕ ،ﻭﻟﺬﻟﻚ ﺫﻛﺮ ﻗﻮﻟﻪ½ :ﻻ ﻫﻮ¼ ،ﻭﺇﻻﹼ ﻓﻼ ﻣﺪﺧﻞ ﻟﻪ ﰲ ﺍﳉﻮﺍﺏ" ١٢ .ﺥ"
! "١٤٣
ﻳﻌﲏ :ﺃﻥﹼ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺴﺖ ﻋﲔ ﺍﻟﺬﺍﺕ ﻭﻻ ﻏﲑ ﺍﻟﺬﺍﺕ ،ﻓﻼ ﻳﻠﺰﻡ ﻗﺪﻡ#
ﺍﻟﻐﲑ)(١ﻭﻻ ﺗﻜﺜﹼﺮ ﺍﻟﻘﺪﻣﺎﺀ ،ﻭﺍﻟﻨﺼﺎﺭﻯ) (٢ﻭﺇﻥ ﱂ ﻳﺼ ﺮﺣﻮﺍ ﺑﺎﻟﻘﺪﻣﺎﺀ ﺍﳌﺘﻐﺎﻳﺮﺓ
ﻟﻜﻦ ﻟﺰﻣﻬﻢ ﺫﻟﻚ)(٣؛ ﻷﹼﻢ ﺃﺛﺒﺘﻮﺍ ﺍﻷﻗﺎﻧﻴﻢ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﺍﻟﻮﺟﻮﺩ) (٤ﻭﺍﻟﻌﻠﻢ
ﻭﺍﳊﻴﺎﺓ ،ﻭ ﲰﻮﻫﺎ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻭﺭﻭﺡ ﺍﻟﻘﺪﺱ ،ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺃﻗﻨﻮﻡ) (٥ﺍﻟﻌﻠﻢ ﻗﺪ
ﺍﻧﺘﻘﻞ ﺇﱃ ﺑﺪﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺠ ﻮﺯﻭﺍ) (٦ﺍﻻﻧﻔﻜﺎﻙ ﻭﺍﻻﻧﺘﻘﺎﻝ ،ﻓﻜﺎﻧﺖ
ﺫﻭﺍﺕ ﻣﺘﻐﺎﻳﺮﺓ) ،(٧ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﳝﻨﻊ) (٨ﺗﻮﹼﻗﻒ ﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﺘﻜﺜﹼﺮ ﻋﻠﻰ ﺍﻟﺘﻐﺎﻳﺮ،
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻠﺰﻡ ﻗﺪﻡ ﺍﻟﻐﲑ[ ﺗﻔﺮﻳﻊ ﻋﻠﻰ ﻗﻮﻟﻪ½:ﻭﻻ ﻏﲑ ﺍﻟﺬﺍﺕ¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﺼﺎﺭﻯ ...ﺇﱁ[ ﻣﻠ ﺨﺺ ﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﺍﻟﺘﻜﹼﺜﺮ ﺇﳕﺎ ﻳﺘﺤﻘﹼﻖ ﺣﻴﺚ ﲢﻘﹼﻖ ﺍﻻﻧﻔﻜـﺎﻙ ،ﻓﻴﻠـﺰﻡ ﻋﻠـﻰ
ﺍﻟﻨﺼﺎﺭﻯ ﺗﻜﹼﺜﺮ ﺍﻟﻘﺪﻣﺎﺀ ﻟﻘﻮﳍﻢ ﺑﺎﻧﻔﻜﺎﻛﻬﺎ ،ﻭﻻ ﻳﻠﺰﻡ ﻋﻠﻰ ﺍﻷﺷﺎﻋﺮﺓ؛ ﻷﹼﻢ ﻻ ﳚﻮﺯﻭﻥ ﺍﻧﻔﻜﺎﻙ ﺍﻟﺼﻔﺎﺕ
ﻋﻦ ﺍﻟﺬﺍﺕ ،ﻭﻻ ﺍﻧﻔﻜﺎﻙ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﻋﻦ ﺑﻌﺾ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻟﻜﻦ ﻟﺰﻣﻬﻢ ﺫﻟﻚ[ ﻗﻴﻞ ﻋﻠﻴﻪ :ﻟﺰﻭﻡ ﺍﻟﻜﻔﺮ ﻏـﲑ ﺍﻟﺘﺰﺍﻣـﻪ ،ﻭﻻ ﻛﻔـﺮ ﺇﻻﹼ ﺑـﺎﻹﻟﺘﺰﺍﻡ ،ﻭﺟﻮﺍﺑـﻪ ﺃﻥﹼ
ﻟﺰﻭﻡ ﺍﻟﻜﻔﺮ ﺍﳌﻌﻠﻮﻡ ﻛﻔﺮ ﺃﻳﻀﺎﹰ ،ﻭﻟﺬﺍ ﻗـﺎﻝ ﰲ "ﺍﳌﻮﺍﻗـﻒ"½ :ﻣـﻦ ﻳﻠﺰﻣـﻪ ﺍﻟﻜﻔـﺮ ﻭﻻ ﻳﻌﻠـﻢ ﺑـﻪ ﻓﻠـﻴﺲ
ﺑﻜﺎﻓﺮ¼" ١٢ .ﺥ"
) (٤ﻗﻮﻟﻪ] :ﻫﻲ ﺍﻟﻮﺟﻮﺩ ...ﺇﱁ[ ﻣﻦ ﻏﺎﻳﺔ ﺟﻬﻠﻬﻢ ﺃﹼﻢ ﺟﻌﻠﻮﺍ ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺣﺪﺓ ﻧﻔـﺲ ﺛﻠـﺚ ﺻـﻔﺎﺕ ،ﻭﻗـﺎﻟﻮﺍ:
½ﺇﻧﻪ ﺗﻌﺎﱃ ﺟﻮﻫﺮ ﻭﺍﺣﺪ ،ﻟﻪ ﺛﻼﺛﺔ ﺃﻗﺎﻧﻴﻢ¼ ،ﻭﺃﺭﺍﺩﻭﺍ ﺑـ½ﺍﳉﻮﻫﺮ¼ ﺍﻟﻘﺎﺋﻢ ﺑﻨﻔﺴﻪ ،ﻭﺑـ½ﺍﻷﻗﻨﻮﻡ¼ ﺍﻟﺼﻔﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﻗﻨﻮﻡ[ ﻛﻠﻤﺔ ﺳﺮﻳﺎﻧﻴﺔ ﲟﻌﲎ :ﺍﻟﺼﻔﺔ ،ﻭﻗﻴﻞ :ﲟﻌﲎ :ﺍﻷﺻﻞ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﺠﻮﺯﻭﺍ ﺍﻻﻧﻔﻜﺎﻙ[ﺃﻱ :ﺍﻧﻔﻜﺎﻙ ﺍﻟﻌﻠﻢ ﻭﺍﻧﺘﻘﺎﻟﻪ ﻣﻦ ﺫﺍﺕ ﺍﷲ ﺗﻌـﺎﱃ ﺇﱃ ﺑـﺪﻥ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻓﻜﺎﻧﺖ ﺫﻭﺍﺕ ﻣﺘﻐﺎﻳﺮﺓ[ ﺇﺫ ﺍﻻﻧﻔﻜﺎﻙ ﻭﺍﻹﻧﺘﻘﺎﻝ ﻻﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺎﻟﺘﻐﺎﻳﺮ ﰲ ﺍﻟﺬﺍﺕ١٢ .
) (٨ﻗﻮﻟﻪ] :ﻟﻘﺎﺋﻞ ﺃﻥ ﳝﻨﻊ[ ﺃﻱ :ﻻ ﻧﺴﹼﻠﻢ ﺃ ﹼﻥ ﺍﻟﺘﻜﹼﺜﺮ ﻻ ﻳﻮﺟﺪ ﺑﺪﻭﻥ ﺍﻻﻧﻔﻜﺎﻙ ﻭﺍﻻﻧﺘﻘﺎﻝ١٢ .
! "١٤٤
ﲟﻌﲎ ﺟﻮﺍﺯ ﺍﻻﻧﻔﻜﺎﻙ ﻟﻠﻘﻄﻊ ﺑﺄﻥﹼ ﻣﺮﺍﺗﺐ ﺍﻷﻋﺪﺍﺩ ﻣﻦ ﺍﻟﻮﺍﺣﺪ) (١ﻭﺍﻻﺛﻨﲔ#
ﻭﺍﻟﺜﻼﺛﺔ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﺘﻌﺪﺩﺓ ﻣﺘﻜﹼﺜﺮﺓ ﻣﻊ ﺃ ﹼﻥ ﺍﻟﺒﻌﺾ ﺟﺰﺀ ﻣﻦ ﺍﻟﺒﻌﺾ،
ﻭﺍﳉﺰﺀ ﻻ ﻳﻐﺎﻳﺮ ﺍﻟﻜ ﹼﻞ) .(٢ﻭﺃﻳﻀﺎﹰ ﻻ ﻳﺘﺼﻮﺭ ﻧـﺰﺍﻉ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ) (٣ﰲ ﻛﺜﺮﺓ
ﺍﻟﺼﻔﺎﺕ ﻭﺗﻌ ﺪﺩﻫﺎ ،ﻣﺘﻐﺎﻳﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﻏﲑ ﻣﺘﻐﺎﻳﺮﺓ ،ﻓﺎﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ):(٤
ﺍﳌﺴﺘﺤﻴﻞ ﺗﻌ ﺪﺩ ﺫﻭﺍﺕ ﻗﺪﳝﺔ ،ﻻ ﺫﺍﺕ ﻭﺻﻔﺎﺕ ،ﻭﺃﻥ ﻻ ﳚﺘﺮﺃ) (٥ﻋﻠﻰ
ﺍﻟﻘﻮﻝ ﺑﻜﻮﻥ ﺍﻟﺼﻔﺎﺕ ﻭﺍﺟﺒﺔ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺎ ،ﺑﻞ ﻳﻘﺎﻝ :ﻫﻲ ﻭﺍﺟﺒﺔ ﻻ ﻟﻐﲑﻫﺎ
ﺑﻞ ﻟِ ﻤﺎ ﻟﻴﺲ ﻋﻴﻨﻬﺎ) (٦ﻭﻻ ﻏﲑﻫﺎ ،ﺃﻋﲏ :ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻘﺪﺱ ،ﻭﻳﻜﻮﻥ ﻫﺬﺍ
ﻣﺮﺍﺩ ﻣﻦ ﻗﺎﻝ :ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ،ﻳﻌﲏ :ﺃﹼﺎ ﻭﺍﺟﺒﺔ
) (١ﻗﻮﻟﻪ] :ﻟﻠﻘﻄﻊ ﺑﺄ ﹼﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﻟﻮﺍﺣﺪ[ ﺍﻟﻌﺪﺩ ﻫﻮ ﺍﻟﻜﻢ ﺍﳌﻨﻔـﺼﻞ ،ﻭﻻ ﺍﻧﻔـﺼﺎﻝ ﰲ ﺍﻟﻮﺍﺣـﺪ ،ﻓـﻼ
ﻳﻜﻮﻥ ﻋﺪﺩﺍﹰ ﻭﻟﺬﺍ ﻓ ﺴﺮﻭﻩ ﲟﺎ ﻫﻮ ﻧﺼﻒ ﳎﻤﻮﻉ ﺣﺎﺷﻴﺘﻴﻪ .ﻭﻣﻨـﻬﻢ ﻣـﻦ ﻗـﺎﻝ :ﺍﻟﻌـﺪﺩ ﻣـﺎ ﻳﻘـﻊ ﰲ ﺍﻟﻌـﺪﺩ،
ﻓﻴﻜﻮﻥ ﺃﻋ ﻢ ﻣﻦ ﺍﻟﻜ ﻢ ﺍﳌﻨﻔﺼﻞ ،ﻓﻜﻼﻡ ﺍﻟﺸﺎﺭﺡ ﻣﺒﲏ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﻐﻠﻴﺐ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﳉﺰﺀ ﻻ ﻳﻐﺎﻳﺮ ﺍﻟﻜ ﹼﻞ[ ﺃﻱ :ﻻ ﻳﻨﻔ ﻚ ﻋﻨﻪ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺟﺰﺀ ،ﻭﺇﻥ ﺟﺎﺯ ﺍﻻﻧﻔﻜﺎﻙ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ
ﺫﺍﺗﻪ ،ﻭﻛﺬﺍ ﺍﻟﻜﻞﹼ ﻻ ﻳﻨﻔ ﻚ ﻋﻦ ﺍﳉﺰﺀ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻛ ﹼﻞ ،ﻣﻊ ﺃﻤﺎ ﻣﺘﻌ ﺪﺩﺍﻥ ﻭﻣﺘﻜﹼﺜﺮﺍﻥ ،ﻓﺎﻟﺘﻌـﺪﺩ ﻭﺍﻟﺘﻜﹼﺜـﺮ
ﺛﺎﺑﺖ ﺑﺪﻭﻥ ﺍﻻﻧﻔﻜﺎﻙ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﻳﺘﺼ ﻮﺭ ﻧﺰﺍﻉ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ[ ﻻﺧﺘﻼﻑ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ ﰲ ﺃ ﹼﺎ ﺳﺒﻊ ﺃﻭ ﲦﺎﻥ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺎﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ[ ﺃﻱ :ﻹﳚﺎﺏ ﺍﳌﻌﺘﺰﻟﺔ ﲟﺎ ﻣﺮ ﻣﻦ ﺇﻧﻜﺎﺭ ﺍﻟﺘﻌﺪﺩ ،ﺑﻞ ﳚﺐ ﻋﻠـﻰ ﺗـﺴﻠﻴﻤﻪ ﺑـﺄ ﹼﻥ
ﺍﳌﺴﺘﺤﻴﻞ ﺗﻌﺪﺩ ﺫﻭﺍﺕ ﻗﺪﳝﺔ ،ﻻ ﺫﺍﺕ ﻭﺻﻔﺎﺕ ،ﻭﻫﻮ ﻻﻳﻠﺰﻡ ﻋﻠﻴﻨﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺃﻥ ﻻ ﳚﺘﺮﺃ ...ﺇﱁ[ ﻟﺌ ﹼﻼ ﻳﺮﺩ ﺷﺒﻬﺔ ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﺑﺘﻌـﺪﺩ ﺍﻟﻮﺍﺟـﺐ ﻟﺬﺍﺗـﻪ ،ﺟـﺮﺃﺓ
ﻋﻈﻴﻤﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺑﻞ ﻟِﻤﺎ ﻟﻴﺲ ﻋﻴﻨﻬﺎ[ ﺍﺳﻢ ﻟﻴﺲ ﺿﻤﲑﻩ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ½ﻣﺎ¼ ،ﻭﺧﱪﻩ ½ﻋﻴﻨﻬﺎ¼ ،ﻭﺍﻟﻀﻤﲑ ﰲ ½ﻋﻨﻴﻬﺎ¼ ﻭﰲ
!١٤٥ ½ﻏﲑﻫﺎ¼ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺼﻔﺎﺕ"١٢ .
ﻟﺬﺍﺕ ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ﻭﺗﻘﺪﺱ ،ﻭﺃﻣﺎ ﰲ ﻧﻔﺴﻬﺎ ﻓﻬﻲ ﳑﻜﻨﺔ ،ﻭﻻ ﺍﺳﺘﺤﺎﻟﺔ) (١ﰲ#
ﻗﺪﻡ ﺍﳌﻤﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ ﺑﺬﺍﺕ ﺍﻟﻘﺪﱘ ،ﻭﺍﺟﺒﺎﹰ ﺑﻪ ﻏﲑ ﻣﻨﻔﺼﻞ ﻋﻨﻪ ،ﻓﻠﻴﺲ
ﻛﻞﹼ ﻗﺪﱘ ﺇﳍﹰﺎ) (٢ﺣﱴ ﻳﻠﺰﻡ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺟﻮﺩ ﺍﻵﳍﺔ ،ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ
ﻳﻘﺎﻝ :ﺇﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪﱘ ﺑﺬﺍﺗﻪ ،ﻣﻮﺻﻮﻑ ﺑﺼﻔﺎﺗﻪ ﻭﻻ ﻳﻄﻠﻖ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﺪﻣﺎﺀ)(٣
ﻟﺌ ﹼﻼ ﻳﺬﻫﺐ ﺍﻟﻮﻫﻢ ﺇﱃ ﺃ ﹼﻥ ﻛﻼ ﻣﻨﻬﺎ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ،ﻣﻮﺻﻮﻑ ﺑﺼﻔﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ،
ﻭﻟﺼﻌﻮﺑﺔ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺫﻫﺒﺖ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﻔﻼﺳﻔﺔ ﺇﱃ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ)،(٤
ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ﺇﱃ ﻧﻔﻲ ﻗﺪﻣﻬﺎ...............................................،
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﺍﺳﺘﺤﺎﻟﺔ ...ﺇﱁ[ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺟـﻮﺍﺏ ﺳـﺆﺍﻝ ﻣﻘـﺪﺭ ﺗﻘﺮﻳـﺮﻩ ﺃﻥ ﻳﻘـﺎﻝ :ﹶﻟﻤـﺎ ﻛﺎﻧـﺖ ﺍﻟـﺼﻔﺎﺕ
ﳑﻜﻨﺔ ،ﺍﺳﺘﺤﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪﳝﺔ؛ ﺇﺫ ﻫﻢ ﻳﻘﻮﻟﻮﻥ :ﻛﻞﹼ ﳑﻜﻦ ﺣﺎﺩﺙ ،ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ :ﺃﻧﻪ ﻻ ﺍﺳﺘﺤﺎﻟﺔ
ﰲ ﻗﺪﻡ ﺍﳌﻤﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ ﺑﺬﺍﺕ ﺍﻟﻘﺪﱘ ﻭﻭﺍﺟﺒﹰﺎ ﻟﻪ ﻏﲑ ﻣﻨﻔﺼﻞ ﻋﻨـﻪ .ﻗـﺎﻝ ﺇﻣـﺎﻡ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ ﺍﻟـﺸﻴﺦ
ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﺍﻟﱪﻳﻠـﻮ ﻱ ﻗـﺪﺱ ﺳـ ﺮﻩ½ :ﺇ ﹼﻥ ﺍﻟـﺼﻔﺎﺕ ﻭﺍﺟﺒـﺔ ﻟﻠـﺬﺍﺕ ﺑﺎﻟـﺬﺍﺕ ،ﻻ ﺑﺎﻟـﺬﺍﺕ ﻣـﺴﺘﻨﺪﺓ ﺇﱃ
ﺍﻟﺬﺍﺕ ،ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﻠﻖ ﻭﺇﻻﺣﺪﺍﺙ ،ﺑﻞ ﻋﻠﻰ ﺟﻬـﺔ ﺍﻻﻗﺘـﺼﺎﺭ ﺍﻟـﺬﺍﰐﹼ ﺍﻷﺯﱄﹼ ،ﻭﺍﻻﻓﺘﻘـﺎﺭ ﰲ ﺍﻟﻮﺟـﻮﺩ
ﻭﺍﻟﻘﻴﺎﻡ ﻭﺍﳌﻤﻜﻦ .ﻭﻛﺬﺍ ﺍﳊﺎﺩﺙ ﺍﻟﺬﺍ ﹼﰐ ﺃﻋﻢ ﻣﻦ ﺍﻟﺰﻣﺎ ﹼﱐ ﻣﻄﻠﻘﹰﺎ ،ﻭﺍﻟﻘﺪﱘ ﻣﻦ ﺍﳌﻤﻜﻦ ﻣﻦ ﻭﺟﻪ ﺑﻴﺪ ﺃﻧـﺎ
ﻻ ﻧﻄﻠﻖ ﺍﳊﺪﻭﺙ ﺇ ﹼﻻ ﰲ ﺍﻟﺰﻣﺎ ﹼﱐ ،ﻛﻤﺎ ﻻ ﻧﻘﻮﻝ ﺍﳌﺨﻠﻮﻕ ﺇ ﹼﻻ ﻋﻠﻴﻪ؛ ﻷ ﹼﻥ ﺍﳋﻠﻖ ﻫﻮ ﺍﻹﳚـﺎﺩ ﺑﺎﻻﺧﺘﻴـﺎﺭ،
ﻓﺎﺣﻔﻈﻪ ﻓﺈﻧﻪ ﻫﻮ ﺍﳊﻖ ،ﻭﺑﻪ ﺗﻨﺤﻞﹼ ﺍﻷﺷﻜﺎﻻﺕ ﲨﻴﻌﺎﹰ ،ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ¼" ١٢ .ﺍﳌﺴﺘﻨﺪ ﺍﳌﻌﺘﻤﺪ".
) (٢ﻗﻮﻟﻪ] :ﻓﻠﻴﺲ ﻛ ﹼﻞ ﻗﺪﱘ ﺇﳍﺎﹰ[ ﺗﻔﺮﻳﻊ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻻ ﺍﺳﺘﺤﺎﻟﺔ ﰲ ﻗـﺪﻡ ﺍﳌﻤﻜـﻦ¼ ﻳﻌـﲏ :ﺃﻥﹼ ﺍﻟﻘـﻮﻝ ﺑﺘﻌـﺪﺩ
ﺍﻟﻘﺪﻣﺎﺀ ﻻ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ،ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺎﺕ ﻏﲑ ﳑﻜﻨﺎﺕ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﻻ ﻳﻄﻠﻖ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﺪﻣﺎﺀ[ ﻓﻼ ﻳﻘﺎﻝ :ﺍﷲ ﺗﻌﺎﱃ ﻗﺪﱘ ﺑﺎﻟﻘـﺪﻣﺎﺀ ،ﺑـﻞ ﻳﻘـﺎﻝ :ﺍﷲ ﺗﻌـﺎﱃ ﻗـﺪﱘ
ﺑﺼﻔﺎﺗﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺇﱃ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ[ ﺑﺄﻥ ﻗﺎﻟﻮﺍ :ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ ﻋـﲔ ﺫﺍﺗـﻪ ،ﻻ ﺯﺍﺋـﺪ ﻋﻠـﻰ ﺫﺍﺗـﻪ ،ﻟﻜـﻦ ﻗـﺎﻝ ﺍﶈﻘﹼـﻖ
ﺍﻟﺪﻭﺍ ﹼﱐ ﰲ "ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻌﻀﺪﻳﺔ" ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﻣﺴﺌﻠﺔ ﺯﻳﺎﺩﺓ ﺍﻟﺼﻔﺎﺕ ﻭﻋﺪﻡ ﺯﻳﺎﺩﺎ ﻟﻴـﺴﺖ ﻣـﻦ ﺍﻷﺻـﻮﻝ
ﺍﻟﱵ ﻳﺘﻌﹼﻠﻖ ﺎ ﺗﻜﻔﲑ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ،ﻭﻗﺪ ﲰﻌﺖ ﻋﻦ ﺑﻌﺾ ﺍﻷﺻﻔﻴﺎﺀ ﺃﻧﻪ ﻗـﺎﻝ :ﺇﻥﹼ ﺯﻳـﺎﺩﺓ ﺍﻟـﺼﻔﺎﺕ ﻭﻋـﺪﻡ
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! "١٤٦
ﻭﺍﻷﺷﺎﻋﺮﺓ) (١ﺇﱃ ﻧﻔﻲ ﻏﲑﻳﺘﻬﺎ ﻭﻋﻴﻨﻴﺘﻬﺎ .ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﰲ ﺍﻟﻈﺎﻫﺮ) (٢ﺭﻓﻊ#
ﻟﻠﻨﻘﻴﻀﲔ ،ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﲨﻊ ﺑﻴﻨﻬﻤﺎ؛ ﻷﻥﹼ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﺸﻲﺀ ﺇﻥ ﱂ ﻳﻜﻦ ﻫﻮ
ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻵﺧﺮ ﻓﻬﻮ ﻏﲑﻩ ،ﻭﺇ ﹼﻻ ﻓﻌﻴﻨﻪ ،ﻭﻻ ﻳﺘﺼ ﻮﺭ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺳﻄﺔ ،ﻗﻠﻨﺎ :ﻗﺪ
ﻓ ﺴﺮﻭﺍ ﺍﻟﻐﲑﻳﺔ) (٣ﺑﻜﻮﻥ ﺍﳌﻮﺟﻮﺩﻳﻦ ﲝﻴﺚ ﻳﻘ ﺪﺭ ﻭﻳﺘﺼ ﻮﺭ ﻭﺟﻮﺩ ﺃﺣﺪﳘﺎ ﻣﻊ
ﻋﺪﻡ ﺍﻵﺧﺮ ،ﺃﻱ :ﳝﻜﻦ ﺍﻻﻧﻔﻜﺎﻙ) (٤ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﻟﻌﻴﻨﻴﺔ ﺑﺎ ﹼﲢﺎﺩ ﺍﳌﻔﻬﻮﻡ ﺑﻼ
ﺯﻳﺎﺩﺎ ﻭﺃﻣﺜﺎﳍﺎ ِﻣ ﻤﺎ ﻻ ﻳﺪﺭﻙ ﺇ ﹼﻻ ﺑﺎﻟﻜﺸﻒ ،ﻭﻣﻦ ﺃﺳﻨﺪﻩ ﺇﱃ ﻏﲑ ﺍﻟﻜﺸﻒ ﻓﺈﳕﺎ ﻳﺘﺮﺍﺀﻯ ﻟﻪ ﻣـﺎ ﻛـﺎﻥ ﻏﺎﻟﺒـﹰﺎ
ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻩ ﲝـﺴﺐ ﺍﻟﻨﻈـﺮ ﺍﻟﻔﻜـﺮﻱ ،ﻭﻻ ﺃﺭﻯ ﺑﺄﺳـﹰﺎ ﰲ ﺍﻋﺘﻘـﺎﺩ ﺃﺣـﺪ ﻃـﺮﰲ ﺍﻟﻨﻔـﻲ ﻭﺍﻹﺛﺒـﺎﺕ ﰲ ﻫـﺬﻩ
ﺍﳌﺴﺌﻠﺔ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﺍﻷﺷﺎﻋﺮﺓ ...ﺇﱁ[ ﻫﺬﺍ ﻣﺬﻫﺐ ﻗﺪﻣﺎﺋﻬﻢ ﺃﻣﺎ ﺍﳌﺘﺄ ﺧﺮﻭﻥ ﻣﻨﻬﻢ ﻓﺎﺷﺘﺸﻜﻠﻮﺍ ﺍﻟﻮﺍﺳـﻄﺔ ﺑـﲔ ﺍﻟﻌﻴﻨﻴـﺔ
ﻭﺍﻟﻐﲑﻳﺔ ،ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﺃﹼﺎ ﻏﲑ ﺍﻟﺬﺍﺕ ،ﻭﺃ ﹼـﺎ ﳑﻜﻨـﺔ ﺻـﺎﺩﺭﺓ ﺑﺎﻹﳚـﺎﺏ ،ﻭﻣﻨﻌـﻮﺍ ﺑﻄـﻼﻥ ﺗﻌـﺪﺩ ﺍﻟﻘـﺪﻣﺎﺀ
ﺍﳌﺘﻐﺎﻳﺮﺓ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ،ﻭﻣﺎﻝ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﻟﻌﻴﻨﻴﺔ ،ﻭﺍﺧﺘﺎﺭ ﺑﻌﻀﻬﻢ ﺍﻟﺴﻜﻮﺕ" ١٢ .ﻧﱪﺍﺱ".
) (٢ﻗﻮﻟﻪ] :ﻫﺬﺍ ﰲ ﺍﻟﻈﺎﻫﺮ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺍﻟﻌﻴﻨﻴﺔ ﻭﺍﻟﻐﲑﻳﺔ ﺿ ﺪﺍﻥ ،ﻓﺈﺫﺍ ﻧﻔﻰ ﺍﻟﻌﻴﻨﻴﺔ ﺑﻘﻮﻟﻪ½ :ﻻ ﻫﻮ¼ ،ﻓﻘـﺪ
ﺃﺛﺒﺖ ﻟﻪ ﺍﻟﻐﲑﻳﺔ؛ ﻷﻥﹼ ﺍﺭﺗﻔﺎﻉ ﺃﺣﺪ ﺍﻟﻨﻘﻴﻀﲔ ﻳﺴﺘﻠﺰﻡ ﺛﺒﻮﺕ ﺍﻵﺧﺮ ،ﻭﺇﺫﺍ ﻧﻔﻰ ﺍﻟﻐﲑﻳـﺔ ﺑﻘﻮﻟـﻪ½ :ﻭﻻ ﻏـﲑﻩ¼،
ﻓﻘﺪ ﺃﺛﺒﺖ ﻟﻪ ﺍﻟﻌﻴﻨﻴﺔ ،ﻓﻘﺪ ﺍﺟﺘﻤﻌﺖ ﺍﻟﻌﻴﻨﻴﺔ ﻭﺍﻟﻼﻋﻴﻨﻴﺔ .ﻓﻬﺬﺍ ﲨﻊ ﺑﲔ ﺍﻟﻨﻘﻴﻀﲔ ،ﻭﺃﻣﺎ ﺭﻓﻌﻬﻤﺎ ﻓﻬـﻮ ﻇـﺎﻫﺮ
ﻣﻦ ﻗﻮﻟﻪ½ :ﻻ ﻫﻮ ﻭﻻ ﻏﲑﻩ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﻗﺪ ﻓ ﺴﺮﻭﺍ ﺍﻟﻐﲑﻳﺔ ...ﺇﱁ[ ﺑﻴﻨﻮﺍ ﺻﺤﺔ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺬﻛﻮﺭ ﺑﺄﻧﻪ ﻣﺎﺧﻮﺫ ﻣـﻦ ﺍﻟﻌـﺮﻑ ﻭﺍﻟﻠﻐـﺔ؛ ﻷﻧـﻚ
ﺇﺫﺍ ﻗﻠﺖ½ :ﻣﺎ ﰲ ﺍﻟﺪﺍﺭ ﻏﲑ ﺯﻳﺪ¼ ،ﻓﻘﺪ ﺻﺪﻗﺖ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺷﺨﺺ ﺁﺧﺮﻣـﻊ ﺃﻧـﻪ ﺍﺯﺩﻳـﺎﺩ ﻗـﺪﺭﺓ ،ﻓﻠـﻮ
ﻛﺎﻥ ﺍﳉﺰﺀ ﻏﲑ ﺍﻟﻜﻞﹼ ،ﻭﺍﻟﺼﻔﺔ ﻏﲑ ﺍﳌﻮﺻﻮﻑ ﻟﻜﻨﺖ ﻛﺎﺫﺑـﺎﹰ ،ﻭﺣﺎﺻـﻞ ﺍﳉـﻮﺍﺏ :ﺃﻥّﹼ ﺍﳌـﺮﺍﺩ ﺑـﺎﻟﻐﲑ ﰲ
ﻗﻮﻟﻨﺎ½ :ﻏﲑ ﺯﻳﺪ¼ ،ﻏﲑﻩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻹﻧﺴﺎﻥ ،ﻭﺇ ﹼﻻ ﻟﺰﻡ ﺃﻥ ﻻ ﻳﻐـﺎﻳﺮ ﺯﻳـﺪ ﺛﻮﺑـﻪ ﻭﺃﻣﺘﻌـﺔ ﺍﻟـﺪﺍﺭ ،ﻭﻫـﻮ ﺑﺎﻃـﻞ.
" ١٢ﻉ ﺡ"
) (٤ﻗﻮﻟﻪ] :ﺃﻱ :ﳝﻜﻦ ﺍﻻﻧﻔﻜﺎﻙ[ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﻧﻔﻜﺎﻙ ﺑﻴﻨﻬﻤﺎ ﲝﺴﺐ ﺍﻟﻮﺟﻮﺩ ،ﺑـﺄﻥ ﻳﺘـﺼﻮﺭ ﻭﺟـﻮﺩ
ﺃﺣﺪﳘﺎ ﻣﻊ ﻋﺪﻡ ﺍﻵﺧﺮ ،ﺃﻭ ﲝﺴﺐ ﺍﳊﻴﺰ ﺑﺄﻥ ﻳﺘﺤﻴﺰ ﺃﺣﺪﳘﺎ ﰲ ﺣﻴﺰ ﱂ ﻳﺘﺤﻴﺰ ﺍﻵﺧﺮ ﻓﻴﻪ" ١٢ .ﻉ ﺡ"
! "١٤٧
ﺗﻔﺎﻭﺕ ﺃﺻ ﹰﻼ ،ﻓﻼ ﻳﻜﻮﻧﺎﻥ ﻧﻘﻴﻀﲔ ،ﺑﻞ ﻳﺘﺼﻮﺭ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺳﻄﺔ ﺑﺄﻥ ﻳﻜﻮﻥ#
ﺍﻟﺸﻲﺀ ﲝﻴﺚ ﻻ ﻳﻜﻮﻥ ﻣﻔﻬﻮﻣﻪ ﻣﻔﻬﻮﻡ ﺍﻵﺧﺮ ،ﻭﻻ ﻳﻮﺟﺪ ﺑﺪﻭﻧﻪ ﻛﺎﳉﺰﺀ ﻣﻊ
ﺍﻟﻜﻞﹼ) (١ﻭﺍﻟﺼﻔﺔ ﻣﻊ ﺍﻟﺬﺍﺕ) (٢ﻭﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﻣﻊ ﺍﻟﺒﻌﺾ ،ﻓﺈ ﹼﻥ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ
ﻭﺻﻔﺎﺗﻪ ﺃﺯﻟﻴﺔ ،ﻭﺍﻟﻌﺪﻡ ﻋﻠﻰ ﺍﻷﺯﱄﹼ ﳏﺎﻝ) ،(٣ﻭﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﻳﺴﺘﺤﻴﻞ
ﺑﻘﺎﺅﻩ ﺑﺪﻭﺎ ﻭﺑﻘﺎﺋﻬﺎ ﺑﺪﻭﻧﻪ ﺇﺫ ﻫﻮ ﻣﻨﻬﺎ ،ﻓﻌﺪﻣﻬﺎ ﻋﺪﻣﻪ) (٤ﻭﻭﺟﻮﺩﻫﺎ ﻭﺟﻮﺩﻩ،
ﲞﻼﻑ ﺍﻟﺼﻔﺎﺕ ﺍﶈﺪﺛﺔ) ،(٥ﻓﺈ ﹼﻥ ﻗﻴﺎﻡ ﺍﻟﺬﺍﺕ ﺑﺪﻭﻥ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﳌﻌﻴﻨﺔ)(٦
ﻣﺘﺼﻮﺭ ،ﻓﺘﻜﻮﻥ ﻏﲑ ﺍﻟﺬﺍﺕ ،ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﳌﺸﺎﻳﺦ ،ﻭﻓﻴﻪ ﻧﻈﺮ)(٧؛ ﻷﻢ ﺇﻥ
) (١ﻗﻮﻟﻪ] :ﻛﺎﳉﺰﺀ ﻣﻊ ﺍﻟﻜ ﹼﻞ[ ﻓﺈﻥﹼ ﻣﻔﻬﻮﻡ ﺍﳉﺰﺀ ﻟﻴﺲ ﻣﻔﻬﻮﻡ ﺍﻟﻜـﻞﹼ ﺑﻌﻴﻨـﻪ ،ﺣﺘـﻰ ﺗﻜـﻮﻥ ﻋﻴﻨـﻪ ،ﻭﻻ ﳚـﻮﺯ
ﺍﻻﻧﻔﻜﺎﻙ ﺑﻴﻨﻬﻤﺎ ﺣﱴ ﻳﻜﻮﻥ ﻏﲑﻩ" ١٢ .ﺭ"
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﺼﻔﺔ ﻣﻊ ﺍﻟﺬﺍﺕ[ ﻳﻌﲏ :ﺃ ﹼﻥ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﺟﻮﺩ ﻗﺪﱘ ﻭﺻﻔﺎﺗﻪ ﻣﻮﺟـﻮﺩﺓ ﻗﺪﳝـﺔ ،ﻻ ﻳﺘـﺼ ﻮﺭ
ﻭﺟﻮﺩ ﺫﺍﺗﻪ ﺩﻭﻥ ﺻﻔﺎﺗﻪ ،ﻭﻻ ﻭﺟﻮﺩ ﺻﻔﺎﺗﻪ ﺩﻭﻥ ﺫﺍﺗﻪ ،ﻭﻻ ﻧﻌﲏ ﺑﺎﳌﻐﺎﻳﺮﺓ ﺍﳌﻨﻔﻴﺔ ﺇ ﹼﻻ ﻫﺬﺍ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﺪﻡ ﻋﻠﻰ ﺍﻷﺯﱄﹼ ﳏﺎﻝ[ ﻓﻼ ﻳﻘﺪﺭ ﻭﻻ ﻳﺘﺼ ﻮﺭ ﻭﺟﻮﺩ ﺃﺣﺪﳘﺎ ﺑﺪﻭﻥ ﺍﻵﺧﺮ١٢ .
) (٤ﻗﻮﻟـﻪ] :ﻓﻌـﺪﻣﻬﺎ ﻋﺪﻣـﻪ ...ﺇﱁ[ ﻫـﺬﺍ ﺗﻌـﺒﲑ ﻋـﻦ ﺍﻻﺳـﺘﻠﺰﺍﻡ ﺑﻄﺮﻳـﻖ ﺍﳌﺒﺎﻟﻐـﺔ ،ﻭﺇﻻﹼ ﻓﺘﺨـﺎﻟﻒ ﺍﻟﻮﺟـﻮﺩﻳﻦ
ﻭﺍﻟﻌﺪﻣﲔ ﻇﺎﻫﺮ ،ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﺘﻠﺰﺍﻡ ﺑﲔ ﺍﻟﻌﺪﻣﲔ ﺑﺎﻃﻞ ،ﻛﻤﺎ ﺳﻴﺬﻛﺮﻩ١٢ .
) (٥ﻗﻮﻟﻪ] :ﲞﻼﻑ ﺍﻟﺼﻔﺎﺕ ﺍﶈﺪﺛﺔ[ ﺃﻱ :ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ؛ ﺇﺫ ﳚﻮﺯ ﻋﺪﻣﻬﺎ ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﺬﺍﺕ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺑﺪﻭﻥ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﳌﻌﻴﻨﺔ[ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷـﻲ ،ﺇﳕـﺎ ﻗﻴـﺪ ½ﺍﻟـﺼﻔﺔ¼ ﺑـﺎﻟﺘﻌﻴﲔ ﻟِ ﻤـﺎ ﺃﻥﹼ ﺍﻟـﺬﺍﺕ
ﺍﳌﻮﺟﻮﺩﺓ ﻻ ﺑ ﺪ ﳍﺎ ﻣﻦ ﺻﻔﺔ ﰲ ﺍﳉﻤﻠﺔ ،ﻭﺇﺫﺍ ﺃﻣﻜﻦ ﻭﺟﻮﺩ ﺍﻟﺬﺍﺕ ﺑـﺪﻭﻥ ﺗﻠـﻚ ﺍﻟـﺼﻔﺎﺕ ﻓﺘﻜـﻮﻥ ﺗﻠـﻚ
ﺍﻟﺼﻔﺎﺕ ﻏﲑ ﺍﻟﺬﺍﺕ ،ﻹﻣﻜﺎﻥ ﺍﻻﻧﻔﻜﺎﻙ ،ﻭﻛﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﺤﺪ ﻣﻮﺻـﻮﻓﻬﺎ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ
ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ؛ ﳉﻮﺍﺯ ﻭﺟﻮﺩ ﺑﻌﻀﻬﺎ ﺑﺪﻭﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻓﻴﻪ ﻧﻈﺮ[ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﻌﺘﺰﻟﺔ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﻟﻐﲑﻳﺔ ﺑﺈﻣﻜﺎﻥ ﺍﻻﻧﻔﻜﺎﻙ١٢ .
! "١٤٨
ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺻ ﺤﺔ ﺍﻻﻧﻔﻜﺎﻙ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺍﻧﺘﻘﺾ ﺑﺎﻟﻌﺎﱂ ﻣﻊ ﺍﻟﺼﺎﻧﻊ) (١ﻭﺍﻟﻌﺮﺽ#
ﻣﻊ ﺍﶈﻞ؛ ﺇﺫ ﻻ ﻳﺘﺼ ﻮﺭ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ ﻣﻊ ﻋﺪﻡ ﺍﻟﺼﺎﻧﻊ ﻻﺳﺘﺤﺎﻟﺔ ﻋﺪﻣﻪ ،ﻭﻻ
ﻭﺟﻮﺩ ﺍﻟﻌﺮﺽ ﻛﺎﻟﺴﻮﺍﺩ ﻣﺜﻼﹰ ﺑﺪﻭﻥ ﺍﶈ ﹼﻞ ،ﻭﻫﻮ ﻇﺎﻫﺮ ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺎﳌﻐﺎﻳﺮﺓ
ﺍﺗﻔﺎﻗﹰﺎ ،ﻭﺇﻥ ﺍﻛﺘﻔﻮﺍ ﲜﺎﻧﺐ ﻭﺍﺣﺪ) (٢ﻟﺰﻣﺖ ﺍﳌﻐﺎﻳﺮﺓ ﺑﲔ ﺍﳉﺰﺀ ﻭﺍﻟﻜ ﹼﻞ ،ﻭﻛﺬﺍ
ﺑﲔ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺔ ﻟﻠﻘﻄﻊ ﲜﻮﺍﺯ ﻭﺟﻮﺩ ﺍﳉﺰﺀ ﺑﺪﻭﻥ ﺍﻟﻜ ﹼﻞ ﻭﺍﻟﺬﺍﺕ ﺑﺪﻭﻥ
ﺍﻟﺼﻔﺎﺕ) :(٣ﻭﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﺳﺘﺤﺎﻟﺔ ﺑﻘﺎﺀ ﺍﻟﻮﺍﺣﺪ ﺑﺪﻭﻥ ﺍﻟﻌﺸﺮﺓ ﻇﺎﻫﺮ
ﺍﻟﻔﺴﺎﺩ) ،(٤ﻭﻻ ﻳﻘﺎﻝ :ﺍﳌﺮﺍﺩ ﺇﻣﻜﺎﻥ) (٥ﺗﺼ ﻮﺭ ﻭﺟﻮﺩ ﻛ ﹼﻞ ﻣﻨﻬﻤﺎ ﻣﻊ ﻋﺪﻡ ﺍﻵﺧﺮ
) (١ﻗﻮﻟﻪ] :ﺍﻧﺘﻘﺾ ﺑﺎﻟﻌﺎﱂ ﻣﻊ ﺍﻟﺼﺎﻧﻊ[ ﻓﺈ ﹼﻥ ﺍﻟﺼﺎﻧﻊ ﻳﻨﻔ ﻚ ﻋـﻦ ﺍﻟﻌـﺎﱂ ،ﻟﻜـ ﻦ ﺍﻟﻌـﺎﱂ ﱂ ﻳـﺼ ﺢ ﺍﻧﻔﻜﺎﻛـﻪ ﻋـﻦ
ﺍﻟﺼﺎﻧﻊ ،ﻓﻠﻢ ﻳﻮﺟﺪ ﺍﻻﻧﻔﻜﺎﻙ ﻣﻦ ﺍﳉﺎﻧﺒﲔ .ﻭﺃﺟﺎﺏ ﻋﻨﻪ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱃﹼ ﲟﺎ ﻧ ﺼﻪ :ﻗﺪ ﻋﺮﻓـﺖ ﺃ ﹼﻥ ﺍﳌـﺮﺍﺩ
ﺑﺎﻻﻧﻔﻜﺎﻙ ﻣﺎ ﻳﻌ ﻢ ﺍﻻﻧﻔﻜﺎﻙ ﰲ ﺍﻟﻮﺟﻮﺩ ﺃﻭ ﰲ ﺍﳊﻴﺰ ،ﻓﻼ ﻧﻘﺾ ﺑﺎﻟﻌﺎﱂ ﻣـﻊ ﺍﻟـﺼﺎﻧﻊ؛ ﺇﺫ ﳚـﻮﺯ ﺃﻥ ﻳﻨﻔـﻚ
ﺍﻟﺼﺎﻧﻊ ﻋﻦ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﻭﺍﻟﻌﺎﱂ ﻋﻦ ﺍﻟﺼﺎﻧﻊ ﰲ ﺍﳊﻴﺰ ﻻﺳﺘﺤﺎﻟﺔ ﲢﻴﺰ ﺍﻟـﺼﺎﻧﻊ،ﺁﻫــ .ﻭﻛـﺬﺍ ﻻ ﻳـﺮﺩ
ﺍﻹﺷﻜﺎﻝ ﺑﺎﻟﻌﺮﺽ ﻣﻊ ﺍﶈ ﹼﻞ؛ ﺇﺫ ﻳﻨﻔ ﻚ ﺍﶈﻞﹼ ﻋﻦ ﺍﻟﻌﺮﺽ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﻭﻳﻨﻔـ ﻚ ﺍﻟﻌـﺮﺽ ﻋـﻦ ﺍﶈـ ﹼﻞ ﰲ
ﺍﳊﻴﺰ ،ﻓﺈ ﹼﻥ ﺣﻴﺰ ﺍﻟﻌﺮﺽ ﻫﻮ ﺍﶈ ﹼﻞ ﻭﺣﻴﺰ ﺍﶈ ﹼﻞ ﻣﻜﺎﻧﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻛﺘﻔﻮﺍ ﲜﺎﻧﺐ ﻭﺍﺣﺪ[ ﺃﻱ :ﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺻﺤﺔ ﺍﻻﻧﻔﻜﺎﻙ ﻣﻦ ﺟﺎﻧﺐ ﻭﺍﺣﺪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﺬﺍﺕ ﺑﺪﻭﻥ ﺍﻟﺼﻔﺎﺕ[ ﺃﻱ :ﻳﺼ ﺢ ﺍﻧﻔﻜﺎﻙ ﺍﻟﺬﺍﺕ ﻋﻦ ﺍﻟﺼﻔﺎﺕ ،ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﻻ ﳜﻠﻮ ﺇﻣـﺎ ﺃﻥ
ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫﺍﺗﻪ ﺍﻟﻮﺍﺟﺐ ﻭﺻﻔﺘﻪ ،ﻓﻼ ﻧﺴﻠﹼﻢ ﻭﺟﻮﺩ ﺍﻟﺬﺍﺕ ﺑﺪﻭﻥ ﺍﻟـﺼﻔﺔ؛ ﻷﻥﹼ ﺍﻟـﺼﻔﺔ ﻻﺯﻣـﺔ ﻟـﻪ ،ﺃﻭ ﺃﻥ
ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ﺍﶈﺪﺛﺔ ،ﻓﻼ ﻧﺴﹼﻠﻢ ﺃﻤﺎ ﻟﻴﺴﺎ ﺑﻐﲑﻳﻦ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻇﺎﻫﺮ ﺍﻟﻔﺴﺎﺩ[ ﻷﻥﹼ ﺍﻟﻮﺍﺣﺪ ﻳﻮﺟﺪ ﺑﺪﻭﻥ ﺍﻟﻌﺸﺮﺓ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﳌﺮﺍﺩ ﺇﻣﻜﺎﻥ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺃﻧـﺎ ﳔﺘـﺎﺭ ﺍﻟـﺸﻖ ﺍﻷﻭﻝ ﻳﻌـﲏ :ﺻـﺤﺔ ﺍﻻﻧﻔﻜـﺎﻙ ﻣـﻦ ﺍﳉـﺎﻧﺒﲔ،
ﻭﺍﻟﺘﻘﺪﻳﺮ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻔﺮﺽ ،ﻻ ﲟﻌﲎ ﺍﻟﺘﺠﻮﻳﺰ ﺍﻟﻌﻘﻠ ﻲ ،ﻓﻴﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﳝﻜﻦ ﻓﺮﺽ ﻭﺟﻮﺩ ﻛ ﹼﻞ ﻣﻨـﻬﻤﺎ
!١٤٩ ﺑﺪﻭﻥ ﺍﻵﺧﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﳏﺎ ﹰﻻ"١٢ .
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