ﻭﻟﻮ ﺑﺎﻟﻔﺮﺽ ﻭﺇﻥ ﻛﺎﻥ ﳏﺎ ﹰﻻ ،ﻭﺍﻟﻌﺎﱂ ﻗﺪ ﻳﺘﺼ ﻮﺭ) (١ﻣﻮﺟﻮﺩﺍﹰ ﺛﹸﻢ ﻳﻄﻠﺐ#
ﺑﺎﻟﱪﻫﺎﻥ ﺛﺒﻮﺕ ﺍﻟﺼﺎﻧﻊ ﲞﻼﻑ ﺍﳉﺰﺀ ﻣﻊ ﺍﻟﻜ ﹼﻞ ،ﻓﺈﻧﻪ ﻛﻤﺎ ﳝﺘﻨﻊ ﻭﺟﻮﺩ
ﺍﻟﻌﺸﺮﺓ ﺑﺪﻭﻥ ﺍﻟﻮﺍﺣﺪ ﳝﺘﻨﻊ ﻭﺟﻮﺩ ﺍﻟﻮﺍﺣﺪ) (٢ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﺑﺪﻭﻥ ﺍﻟﻌﺸﺮﺓ ،ﺇﺫ ﻟﻮ
ﻭﺟﺪ ِﻟﻤﺎ ﻛﺎﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ،ﻭﺍﳊﺎﺻﻞ ﺃ ﹼﻥ ﻭﺻﻒ ﺍﻹﺿﺎﻓﺔ ﻣﻌﺘﱪ)(٣
ﻭﺍﻣﺘﻨﺎﻉ ﺍﻻﻧﻔﻜﺎﻙ ﺣﻴﻨﺌﺬ ﻇﺎﻫﺮ)(٤؛ ﻷﻧﺎ ﻧﻘﻮﻝ) :(٥ﻗﺪ ﺻﺮﺣﻮﺍ ﺑﻌﺪﻡ ﺍﳌﻐﺎﻳﺮﺓ
ﺑﲔ ﺍﻟﺼﻔﺎﺕ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﹼﺎ ﻻ ﻳﺘﺼﻮﺭ ﻋﺪﻣﻬﺎ ﻟﻜﻮﺎ ﺃﺯﻟﻴﺔ ،ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﺎﱂ ﻗﺪ ﻳﺘﺼﻮﺭ[ ﺃﻱ :ﳝﻜﻦ ﺗﺼﻮﺭ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ ﺑﺪﻭﻥ ﺍﻟﺼﺎﻧﻊ؛ ﺇﺫ ﻟﻮ ﱂ ﳝﻜﻦ ﻟﻜـﺎﻥ ﻃﻠـﺐ
ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺼﺎﻧﻊ ﻋﺒﺜﹰﺎ ،ﻭﻛﺬﺍ ﳝﻜﻦ ﺗﺼﻮﺭ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ ﻣﻊ ﻋﺪﻡ ﺍﻟﻌﺎﱂ ،ﻓﺼ ﺢ ﺍﻻﻧﻔﻜـﺎﻙ ﻣـﻦ
ﺍﳉﺎﻧﺒﲔ ﻓﺜﺒﺖ ﺍﳌﻐﺎﻳﺮﺓ ﺑﻴﻨﻬﻤﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﳝﺘﻨﻊ ﻭﺟﻮﺩ ﺍﻟﻮﺍﺣﺪ ...ﺇﱁ[ ﺃﻱ :ﳝﺘﻨﻊ ﺗﺼﻮﺭ ﻭﺟﻮﺩ ﻭﺍﺣﺪ ﻣـﻦ ﺍﻟﻌـﺸﺮﺓ ﺃﻳـﻀﺎﹰ ﻣـﻦ ﺣﻴـﺚ ﺇﻧـﻪ
ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﺑﺪﻭﻥ ﺍﻟﻌﺸﺮﺓ ،ﻓﻼ ﻳﺘﺤﻘﹼﻖ ﺍﻟﺘﻐﺎﻳﺮ ﺑﻴﻨﻬﻤﺎ ،ﻭﻫﻜﺬﺍ ﳝﺘﻨﻊ ﺗﺼ ﻮﺭ ﺍﻟـﺬﺍﺕ ﺑـﺪﻭﻥ ﺍﻟـﺼﻔﺎﺕ
ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺫﺍﺕ ﻟﻠﺼﻔﺎﺕ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺻﻒ ﺍﻹﺿﺎﻓﺔ ﻣﻌﺘﱪ[ ﻳﻌﲏ :ﺃ ﹼﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻭﺍﺣﺪ ﻣـﻦ ﺍﻟﻌـﺸﺮﺓ ،ﻻ ﻳﻮﺟـﺪ
ﺑﺪﻭﻥ ﺍﻟﻌﺸﺮﺓ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻇﺎﻫﺮ[ ﺇﺫ ﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﺃﺣﺪ ﺍﳌﻀﺎﻓﲔ ﺑﺪﻭﻥ ﺍﻵﺧﺮ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻷﻧﺎ ﻧﻘﻮﻝ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺃﻳﻀﺎﹰ ﻣﻨﻘﻮﺽ ﻃـﺮﺩﺍﹰ ﻭﻋﻜـﺴﹰﺎ ،ﺃﻣـﺎ ﺍﻷ ﻭﻝ ﻓﻸﻧـﻪ
ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ؛ ﺇﺫ ﻳﺘﺼﻮﺭ ﻭﺟﻮﺩ ﻛﻞﹼ ﻣﻨﻬﺎ ﳎ ﺮﺩﹰﺍ ﻋﻦ ﺍﻵﺧﺮ ،ﻭﻛﺬﺍ ﻭﺟﻮﺩ ﺍﻟﺬﺍﺕ ﳎـﺮﺩﺍﹰ ﻋﻨـﻬﺎ؛
ﻷﻧﻪ ﻳﻄﻠﺐ ﺑﺎﻟﱪﻫﺎﻥ ﺑﻌﺪﻩ ﻭﺟﻮﺩ ﺫﻟﻚ ﺍﻵﺧﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻸﻧﻪ ﻻ ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻌﺮﺽ
ﻭﳏﹼﻠﻪ ،ﻛﻤﺎ ﻋﺮﻓﺖ ﺃﻧﻪ ﻻ ﳚ ﻮﺯ ﺍﻟﻌﻘﻞ ﺑﺬﺍﺗﻪ ﻭﺟﻮﺩﻩ ﺑـﺪﻭﻥ ﳏﻠﹼـﻪ ،ﺛﹸـ ﻢ ﺗﻮﺟﻴـﻪ ﺍﻋﺘﺒـﺎﺭ ﻭﺻـﻒ ﺍﻹﺿـﺎﻓﺔ
ﺃﺑﻄﻠﻪ ﺑﺄﻧﻪ ﻣﺴﺘﻠﺰﻡ ﻟﻠﺒﺎﻃﻞ؛ ﻷﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻻ ﳝﻜﻦ ﻭﺟﻮﺩ ﺃﺣﺪ ﺍﳌﺘﻐـﺎﻳﺮﻳﻦ ﺑـﺪﻭﻥ ﺍﻵﺧـﺮ ﺃﺻـﻼﹰ؛
ﻷﻧﻪ ﻋﻨﺪ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻮﺻﻒ ﻻ ﳝﻜﻦ ﺍﻟﻔ ﻚ ﺃﺻـ ﹰﻼ؛ ﻷﻧـﻪ ﻻ ﺃﻗـﻞﹼ ﻣـﻦ ﻭﺟـﻮﺩ ﻭﺻـﻒ ﺍﻟﻐﲑﻳـﺔ ﺑـﲔ ﺍﻟﻐﲑﻳـﲔ،
ﻭﺑﺄﺧﺬ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﳝﺘﻨﻊ ﺍﻟﻔ ﻚ ﻣﺮﹰﺓ ﺣﱴ ﺑﲔ ﺍﻟﻨﻘﻴﻀﲔ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ" ﺑﺘﺼﺮﻑ.
! "١٥٠
ﻳﺘﺼﻮﺭ ﻭﺟﻮﺩ ﺍﻟﺒﻌﺾ ﻛﺎﻟﻌﻠﻢ ﻣﺜﻼﹰ ،ﹸﺛﻢ ﻳﻄﻠﺐ ﺇﺛﺒﺎﺕ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ،ﻓﻌﻠﻢ ﺃﹼﻢ#
ﱂ ﻳﺮﻳﺪﻭﺍ ﻫﺬﺍ ﺍﳌﻌﲎ) ،(١ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺴﺘﻘﻴﻢ ﰲ ﺍﻟﻌﺮﺽ) (٢ﻣﻊ ﺍﶈ ﹼﻞ ،ﻭﻟﻮ
ﺍﻋﺘﱪ ﻭﺻﻒ ﺍﻹﺿﺎﻓﺔ ﻟﺰﻡ ﻋﺪﻡ ﺍﳌﻐﺎﻳﺮﺓ ﺑﲔ ﻛﻞﹼ ﻣﺘﻀﺎﻳﻔﲔ ﻛﺎﻷﺏ ﻭﺍﻻﺑﻦ
ﻭﺍﻷﺧﻮﻳﻦ ،ﻭﻛﺎﻟﻌﹼﻠﺔ ﻣﻊ ﺍﳌﻌﻠﻮﻝ ،ﺑﻞ ﺑﲔ ﺍﻟﻐﲑﻳﻦ؛ ﻷﻥﹼ ﺍﻟﻐﲑﻳﺔ ﻣﻦ ﺍﻷﲰﺎﺀ
ﺍﻹﺿﺎﻓﻴﺔ ،ﻭﻻ ﻗﺎﺋﻞ ﺑﺬﻟﻚ) ،(٣ﻓﺈﻥ ﻗﻴﻞ) :(٤ﱂ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻫﻢ ﺃ ﹼﺎ
ﻻ ﻫﻮ ﲝﺴﺐ ﺍﳌﻔﻬﻮﻡ ،ﻭﻻ ﻏﲑﻩ ﲝﺴﺐ ﺍﻟﻮﺟﻮﺩ ،ﻛﻤﺎ ﻫﻮ ﺣﻜﻢ ﺳﺎﺋﺮ
ﺍﶈﻤﻮﻻﺕ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﻮﺿﻮﻋﺎﺎ ،ﻓﺈﻧﻪ ﻳﺸﺘﺮﻁ ﺍﻻﺗﺤﺎﺩ ﺑﻴﻨﻬﻤﺎ ﲝﺴﺐ
ﺍﻟﻮﺟﻮﺩ ﻟﻴﺼﺢ ﺍﳊﻤﻞ) ،(٥ﻭﺍﻟﺘﻐﺎﻳﺮ ﲝﺴﺐ ﺍﳌﻔﻬﻮﻡ ﻟﻴﻔﻴﺪ ﺍﳊﻤﻞ) ،(٦ﻛﻤﺎ ﰲ
) (١ﻗﻮﻟﻪ] :ﻫﺬﺍ ﺍﳌﻌﲎ[ ﺃﻱ :ﺇﻣﻜﺎﻥ ﺗﺼﻮﺭ ﻭﺟﻮﺩ ﻛﻞﹼ ﻣﻨﻬﻤﺎ ﻣﻊ ﻋﺪﻡ ﺍﻵﺧﺮ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﻳﺴﺘﻘﻴﻢ ﰲ ﺍﻟﻌﺮﺽ[ ﻳﻌـﲏ :ﻻ ﻳـﺴﺘﻘﻴﻢ ﺗﻌﺮﻳـﻒ ﺍﳌﻐـﺎﻳﺮﺓ ﰲ ﺍﻟﻌـﺮﺽ ﻣـﻊ ﺍﶈـﻞﹼ؛ ﻷﻥﹼ ﺗـﺼ ﻮﺭ
ﺍﻟﻌﺮﺽ ﻣﻊ ﻋﺪﻡ ﺍﳌﻮﺿﻮﻉ ﳏﺎﻝ؛ ﻷﻥﹼ ﻭﺟﻮﺩ ﺍﻟﻌﺮﺽ ﰲ ﻧﻔﺴﻪ ﻫﻮ ﻭﺟﻮﺩﻩ ﰲ ﻣﻮﺿﻮﻋﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﻗﺎﺋﻞ ﺑﺬﻟﻚ[ ﺃﻱ :ﺑﻌﺪﻡ ﺍﻟﺘﻐﺎﻳﺮ ﺑﲔ ﺍﳌﺘﻀﺎﻳﻔﲔ ،ﺳِﻴﻤﺎ ﺑﲔ ﺍﻟﻐﲑﻳﻦ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ ...ﺇﱁ[ ﺗﻮﺟﻴﻪ ﺁﺧﺮ ﻟﻜﻼﻡ ﺍﳌﺼﻨﻒ ،ﺣﺎﺻﻠﻪ :ﺃﻥﹼ ﻧﻔﻲ ﺍﻟﻌﻴﻨﻴﺔ ﺭﺍﺟﻊ ﺇﱃ ﻧﻔﻲ ﺍﻟـﺘـﺮﺍﺩﻑ
ﻭﺳﻠﺐ ﺍﺗﺤﺎﺩ ﺍﳌﻔـﺎﻫﻴﻢ ،ﻭﺳـﻠﺐ ﺍﻟﻐﲑﻳـﺔ ﻋﺎﺋـﺪ ﺇﱃ ﻧﻔـﻲ ﺗﻌـﺪﺩ ﺍﻟﻮﺟـﻮﺩ ﻭﺍﻟـﺬﺍﺕ ،ﻓﻴـﺆﻭﻝ ﺍﻷﻣـﺮ ﺇﱃ ﺃ ﹼﻥ
ﻣﻔﺎﻫﻴﻤﻬﺎ ﻣﻐﺎﻳﺮﺓ ﳌﻔﻬﻮﻡ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ،ﻟﻜﻦ ﻭﺟﻮﺩﻫﺎ ﻭﺫﺍﺎ ﻭﻣﺼﺪﺍﻗﻬﺎ ﻋﲔ ﻭﺟﻮﺩ ﺍﻟﻮﺍﺟﺐ ﻭﺫﺍﺗﻪ ﻭ
ﻣﺼﺪﺍﻗﻪ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٥ﻗﻮﻟﻪ] :ﻟﻴﺼﺢ ﺍﳊﻤﻞ[ ﻷﻧﻪ ﻟﻮ ﱂ ﻳﺘﺤﺪﺍ ﰲ ﺍﻟﻮﺟﻮﺩ ﱂ ﻳﺘﺼﺎﺩﻗﺎ ،ﻭﱂ ﻳﺼﺢ ﺍﳊﻤﻞ ،ﻭﻟﺬﺍ ﻻ ﻳﺼ ﺢ ﲪـﻞ
ﺍﳊﺠﺮ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻟﻴﻔﻴﺪ[ ﻷﻧﻪ ﻟﻮ ﻛﺎﻧﺎ ﻣﺘﺤﺪﻳﻦ ﰲ ﺍﳌﻔﻬﻮﻡ ﻟﻜﺎﻥ ﲪﻞ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻫﻮ ﻋﺒﺚ ،ﻗـﺎﻝ ﺍﻟﻌﻼﹼﻣـﺔ
ﺍﳋﻴﺎ ﹼﱄ :ﺇﻥﹼ ﳎ ﺮﺩ ﺍﻟﺘﻐﺎﻳﺮ ﲝﺴﺐ ﺍﳌﻔﻬﻮﻡ ﻏﲑ ﻛﺎﻑٍ ﰲ ﺍﻹﻓﺎﺩﺓ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﻋﺪﻡ ﺍﺷـﺘﻤﺎﻝ ﺍﳌﻮﺿـﻮﻉ
!١٥١ ﻋﻠﻰ ﺍﶈﻤﻮﻝ ﻟﻠﻘﻄﻊ ﺑﻌﺪﻡ ﺇﻓﺎﺩﺓ ﻗﻮﻟﻨﺎ½ :ﺍﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ ﻧﺎﻃﻖ¼"١٢ .
ﻗﻮﻟﻨﺎ½ :ﺍﻹﻧﺴﺎﻥ ﻛﺎﺗﺐ¼ ،ﲞﻼﻑ ﻗﻮﻟﻨﺎ½ :ﺍﻹﻧﺴﺎﻥ ﺣﺠﺮ¼ ،ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ#،
ﻭﻗﻮﻟﻨﺎ½ :ﺍﻹﻧﺴﺎﻥ ﺇﻧﺴﺎﻥ¼ ،ﻓﺈﻧﻪ ﻻ ﻳﻔﻴﺪ ،ﻗﻠﻨﺎ) :(١ﻷ ﹼﻥ ﻫﺬﺍ ﺇﳕﺎ ﻳﺼﺢ ﰲ ﻣﺜﻞ
ﺍﻟﻌﺎﱂ ﻭﺍﻟﻘﺎﺩﺭ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺬﺍﺕ ،ﻻ ﰲ ﻣﺜﻞ ﺍﻟﻌﻠﻢ) (٢ﻭﺍﻟﻘﺪﺭﺓ ﻣﻊ ﺃﻥﹼ ﺍﻟﻜﻼﻡ
ﻓﻴﻪ ،ﻭﻻ ﰲ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻐﲑ ﺍﶈﻤﻮﻟﺔ) (٣ﻛﺎﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﻭﺍﻟﻴﺪ ﻣﻦ ﺯﻳﺪ.
ﻭﺫﻛﺮ ﰲ "ﺍﻟﺘﺒﺼﺮﺓ") (٤ﺃﻥﹼ ﻛﻮﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﻭﺍﻟﻴﺪ ﻣﻦ ﺯﻳﺪ ﻏﲑﻩ ِﻣﻤﺎ
ﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻜﻠﹼﻤﲔ ،ﺳﻮﻯ ﺟﻌﻔﺮ ﺑﻦ ﺣﺎﺭﺙ ،ﻭﻗﺪ ﺧﺎﻟﻒ ﰲ ﺫﻟﻚ
ﲨﻴﻊ ﺍﳌﻌﺘﺰﻟﺔ) ،(٥ﻭﻋ ﺪ ﺫﻟﻚ ﻣﻦ ﺟﻬﺎﻻﺗﻪ ،ﻭﻫﺬﺍ ﻷﻥﹼ ﺍﻟﻌﺸﺮﺓ ﺍﺳﻢ ﳉﻤﻴﻊ
) (١ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ[ ﺟﻮﺍﺏ ﻟﻘﻮﻟﻪ½ :ﱂ ﻻ ﳚﻮﺯ؟¼ ،ﺃﻱ :ﻻ ﳚﻮﺯ؛ ﻷ ﹼﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻻ ﳚـﺮﻱ ﰲ ﺍﳌﺒـﺎﺩﻱ ﺍﻟـﱵ
ﻫﻲ ﺍﻟﺼﻔﺎﺕ ﺍﳊﻘﻴﻘﻴﺔ ،ﻭﻫﻲ ﻏﲑ ﳏﻤﻮﻟـﺔ ،ﻭﺇﳕـﺎ ﳚـﺮﻱ ﰲ ﺍﳌـﺸﺘﹼﻘﺎﺕ ﺍﶈﻤﻮﻟـﺔ ﻣﻮﺍﻃـﺎﺓ ،ﻭﻟﻴـﺴﺖ
ﺻﻔﺎﺕ ﺧﺎﻟﺼﺔ ،ﺑﻞ ﻣﺎﺧﻮﺫﺓ ﻣﻊ ﺍﻟﺬﺍﺕ ﺍﳌﻮﺻﻮﻓﺔ ،ﻭﻻ ﻛﻼﻡ ﻓﻴﻬﺎ؛ ﺇﺫ ﻋﻴﻨﻴﺘﻬﺎ ﻇﺎﻫﺮﺓ ﻣﺼﺪﺍﻗﺎﹰ" ١٢ .ﻧﻈﻢ
ﺍﻟﻔﺮﺍﺋﺪ".
) (٢ﻗﻮﻟﻪ] :ﻻ ﰲ ﻣﺜﻞ ﺍﻟﻌﻠﻢ[ ﻷﻧﻪ ﻏﲑ ﳏﻤﻮﻝ ،ﻭﺍﳉﻮﺍﺏ ﻻ ﳚﺮﻱ ﺇ ﹼﻻ ﰲ ﺻﻔﺔ ﻳﺼ ﺢ ﲪﻠﻬﺎ ﻋﻠﻴﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﻻ ﰲ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻐﲑ ﺍﶈﻤﻮﻟﺔ ...ﺇﱁ[ ﺃﻱ :ﻻ ﳚﺮﻱ ﺍﳉﻮﺍﺏ ﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ ،ﻓﺎﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺸﺮﺓ
ﻻ ﻋﻴﻨﻬﺎ ﻭﻻ ﻏﲑﻫﺎ ،ﻭﻛﺬﺍ ﺍﻟـﻴﺪ ﻟﻴﺲ ﻋـﻴـﻦ ﺯﻳﺪ ﻭﻻ ﻏـﻴـﺮﻩ ،ﻣـﻊ ﺃﻧﻪ ﻻ ﻳﺼﺪﻕ ﻋـﻠﻴﻬﻤﺎ ،ﻻ ﻫﻮ ﺑـﺤﺴﺐ
ﺍﳌﻔﻬﻮﻡ ،ﻭﻻ ﻏﲑﻩ ﲝﺴﺐ ﺍﻟﻮﺟﻮﺩ" ١٢ .ﺭ"
) (٤ﻗﻮﻟﻪ] :ﺫﻛﺮ ﰲ "ﺍﻟﺘﺒﺼﺮﺓ"[ ﺳﻨﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻐﲑ ﺍﶈﻤﻮﻟﺔ ﻻ ﺗﻌ ﺪ ﻏﲑ ﺍﻟﻜ ﹼﻞ ،ﻓﻼ ﻳﻌ ﺪ ﺍﻟﻮﺍﺣﺪ ﻣـﻦ
ﺍﻟﻌﺸﺮﺓ ،ﻻ ﻣﻄﻠﻖ ﺍﻟﻮﺍﺣﺪ ،ﻏﲑ ﺍﻟﻌﺸﺮﺓ ،ﻭﻻ ﻳﺪ ﺯﻳﺪ ،ﻻ ﻣﻄﻠﻖ ﺍﻟﻴﺪ ،ﻏ ﲑ ﺯﻳﺪ ،ﺑﻞ ﻻ ﻏﲑﻩ ﻭﻻ ﻋﻴﻨـﻪ١٢ .
"ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٥ﻗﻮﻟﻪ] :ﲨﻴﻊ ﺍﳌﻌﺘﺰﻟﺔ[ ﺧ ﺺ ﺍﳌﻌﺘﺰﻟﺔ ﺑﻌﺪ ﺍﺩﻋﺎﺀ ﳐﺎﻟﻔﺔ ﺍﳌﺘﻜﹼﻠﻤﲔ ﻛﹼﻠﻬﻢ؛ ﻷﻧﻪ ﺃﺩﺧﻞ ﰲ ﺇﻟﺰﺍﻡ ﺟﻌﻔـﺮ،
ﲞﺮﻭﺟﻪ ﻋﻦ ﻣﺬﻫﺐ ﻗﻮﻣﻪ" ١٢ .ﻥ""
!١٥٢
ﺍﻷﻓﺮﺍﺩ ،ﻣﺘﻨﺎﻭﻝ ﻟﻜ ﹼﻞ ﻓﺮﺩ ﻣﻊ ﺃﻏﻴﺎﺭﻩ) ،(١ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻏﲑﻫﺎ ﻟﺼﺎﺭ ﻏﲑ#
ﻧﻔﺴﻪ؛ ﻷﻧﻪ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺸﺮﺓ ﺑﺪﻭﻧﻪ) ،(٢ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻥ ﻳﺪ ﺯﻳﺪ
ﻏﲑﻩ ﻟﻜﺎﻥ ﺍﻟﻴﺪ ﻏﲑ ﻧﻔﺴﻬﺎ ﻫﺬﺍ ﻛﻼﻣﻪ ،ﻭﻻ ﳜﻔﻰ ﻣﺎ ﻓﻴﻪ))(٣ﻭﻫﻲ( ﺃﻱ:ﺻﻔﺎﺗﻪ
ﺍﻷﺯﻟﻴﺔ )ﺍﻟﻌﻠﻢ() (٤ﻭﻫﻲ ﺻﻔﺔ ﺃﺯﻟﻴﺔ ﺗﻨﻜﺸﻒ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻨﺪ ﺗﻌﹼﻠﻘﻬﺎ ﺎ).(٥
)ﻭﺍﻟﻘﺪﺭﺓ( ﻭﻫﻲ ﺻﻔﺔ ﺃﺯﻟﻴﺔ ..............................................
) (١ﻗﻮﻟﻪ] :ﻟﻜ ﹼﻞ ﻓﺮﺩ ﻣﻊ ﺃﻏﻴﺎﺭﻩ[ ﺃﻱ :ﻟﻜﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺃﺣﺎﺩﻩ ﻣﻊ ﺍﻷﺣﺎﺩ ﺍﻷﺧﺮ ﺍﻟﱵ ﻫﻲ ﺃﻏﻴﺎﺭ ﺫﻟﻚ ﺍﻟﻮﺍﺣـﺪ،
ﻭﻫﻲ ﺍﻷﺣﺎﺩ ﺍﻟﺘﺴﻌﺔ ﺍﻟﺒﺎﻗﻴﺔ ،ﻓﻴﺼﺪﻕ ﻋﻠﻰ ﻛ ﹼﻞ ﻓﺮﺩ ﻣﻨﻬﺎ ﺃﻧﻪ ﻣﻊ ﺍﻟﺘﺴﻌﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻋﺸﺮﺓ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻦ
ﺍﻟﻌﺸﺮﺓ ﻏﲑ ﺍﻟﻌﺸﺮﺓ ﻟﺼﺎﺭ ﻏﲑ ﻧﻔﺴﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺸﺮﺓ ﺑﺪﻭﻧﻪ[ ½ﺇﻥ¼ ﺑﺎﻟﻜﺴﺮ ﳐﻔﻔﺔ ﻧﺎﻓﻴﺔ ﻣﻌﻄﻮﻓـﺔ ﻋﻠـﻰ ﻗﻮﻟـﻪ½ :ﻷﻧـﻪ ﻣـﻦ ﺍﻟﻌـﺸﺮﺓ¼
ﻭﺍﳌﻌﲎ :ﻻ ﻳﻮﺟﺪ ﺍﻟﻌﺸﺮﺓ ﺑﺪﻭﻥ ﺍﻟﻮﺍﺣﺪ ،ﻭﻗﻴﻞ½ :ﺃﻥ¼ ﻣﻔﺘﻮﺣﺔ ﻧﺎﺻﺒﺔ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻟﺼﺎﺭ ﲝﺴﺐ
ﺍﳌﻌﲎ¼ ،ﺃﻱ :ﻟﺰﻡ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻌﺸﺮﺓ ﺑﺪﻭﻧﻪ ،ﻗﺎﻟﻪ ﰲ "ﺍﻟﻨﱪﺍﺱ" ،ﻭﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴـﺎ ﹼﱄ :ﻗـﺪ ﻭﻗـﻊ ﰲ ﻋﺎﻣـﺔ
ﺍﻟﻨﺴﺦ ½ﺃﻥ¼ ﺍﳌﺼﺪﺭﻳﺔ ﺑﺪﻝ ½ﻟﻦ¼ ﺍﻟﻨﺎﻓﻴﺔ ،ﺃﻧﻪ ﺗﺼﺤﻴﻒ ﻓﻀﻞ؛ ﺇﺫ ﻻ ﳝﻜﻦ ﻋﻄﻔﻪ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﺇﻻﹼ ﺑﺘﻤﺤﻞ
ﺗﻘﺪﻳﺮ،ﻭﻳﻨﺘﻘﺾ ﺃﻳﻀﹰﺎ ﺑﺎﻟﻼﺯﻡ ،ﻓﺈﻧﻪ ﻏﲑ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﳜﻔﻰ ﻣﺎ ﻓﻴﻪ[ ﻷﻥﹼ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺸﻲﺀ ،ﻭﻛﻮﻧﻪ ﻻ ﻳﻮﺟﺪ ﺑﺪﻭﻧﻪ ،ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﻋﺪﻡ ﺍﳌﻐﺎﻳﺮﺓ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻌﻠﻢ[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺮﺑﺎﱐﹼ ﺳﻴﺪﻱ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟـﺸﻌﺮﺍ ﹼﱐ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﻭﺃﺭﺿـﺎﻩ
ﻋﻨﺎ :ﱂ ﻳﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎِﻟﻤﺎﹰ ﺑﺎﻷﺷﻴﺎﺀ،ﱂ ﻳﺘﺠ ﺪﺩ ﻟﻪ ﻋﻠﻢ ﻋﻨﺪ ﲡ ﺪﺩ ﺍﻷﺷﻴﺎﺀ ،ﻭﺍﳊ ﻖ ﺗﻌـﺎﱃ ﻳـﺪﺭﻙ ﲨﻴـﻊ
ﺍﳌﻤﻜﻨﺎﺕ ﰲ ﺣـﺎﻝ ﻋـﺪﻣﻬﺎ ﻭﻭﺟﻮﺩﻫـﺎ ﻭﺗﻨ ﻮﻋـﺎﺕ ﺍﻷﺣـﻮﺍﻝ ﻋﻠﻴﻬـﺎ ،ﻭﺍﳌﻤﻜﻨـﺎﺕ ﻻ ﺗـﺪﺭﻙ ﻧﻔـﺴﻬﺎ ﻭﻻ
ﻭﺟﻮﺩﻫﺎ ﻭﻻ ﺗﻨﻮﻋﺎﺕ ﺍﻷﺣﻮﺍﻝ ﻋﻠﻴﻬﺎ ،ﻓﹶﻠﻤـﺎ ﻛـﺸﻒ ﳍـﺎ ﻋـﻦ ﺷـﻬﻮﺩ ﻧﻔـﺴﻬﺎ ،ﻭﻫـﻲ ﰲ ﺍﻟﻌـﺪﻡ ﺃﺩﺭﻛـﺖ
ﺗﻨﻮﻋﺎﺕ ﺍﻷﺣﻮﺍﻝ ﻋﻠﻴﻬﺎ ﰲ ﺧﻴﺎﳍﺎ ،ﻓﻤﺎ ﺃﻭﺟﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﻋﻴـﺎﻥ ﺇ ﹼﻻ ﻟﻴﻜـﺸﻒ ﳍـﺎ ﻋـﻦ ﺃﻋﻴﺎـﺎ ﻭﺃﺣﻮﺍﳍـﺎ
ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﻭﺍﻟﺘﺘﺎﺑﻊ ،ﻓﻬﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻨﺎ½ :ﱂ ﻳﺘﺠـ ﺪﺩ ﻟـﻪ ﻋﻠـﻢ ﻋﻨـﺪ ﲡـﺪﺩ ﺍﻷﺷـﻴﺎﺀ¼؛ ﻷ ﹼـﺎ
ﻛﺎﻧﺖ ﻣﻌﻠﻮﻣﺔ ﻟﻠﺤﻖ ﺗﻌﺎﱃ" ١٢ .ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ".
) (٥ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺗﻌﻠﹼﻘﻬﺎ ﺎ[ ﺃﻱ :ﻋﻨﺪ ﺗﻌﻠﹼﻖ ﺍﻟﺼﻔﺔ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ،ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ :ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺘﻌﻠﹼﻖ
ﻗﺪﳝﺎﹰ ﺃﻭ ﺣﺎﺩﺛﹰﺎ ،ﻓﺈﻥﹼ ﻟﻠﻌﻠﻢ ﺗﻌﹼﻠﻘﺎﺕ ﻗﺪﳝﺔ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﺑﺎﻟﻔﻌﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﺯﻟﻴﺎﺕ ،ﻭﺍﳌﺘﺠﺪﺩﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ
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! "١٥٣
ﺗﺆﺛﹼﺮ ﰲ ﺍﳌﻘﺪﻭﺭﺍﺕ) (١ﻋﻨﺪ ﺗﻌﹼﻠﻘﻬﺎ ﺎ))(٢ﻭﺍﳊﻴﺎﺓ() (٣ﻭﻫﻲ ﺻﻔﺔ ﺃﺯﻟﻴﺔ ﺗﻮﺟﺐ#
ﺻ ﺤﺔ ﺍﻟﻌﻠﻢ) .ﻭﺍﻟﻘﻮﺓ( ﻭﻫﻲ ﲟﻌﲎ ﺍﻟﻘﺪﺭﺓ)............................ .(٤
ﺃ ﹼﺎ ﺳﺘﺠﺪﺩ ،ﻭﺗﻌﹼﻠﻘﺎﺕ ﺣﺎﺩﺛﺔ ﻣﺘﻨﺎﻫﻴﺔ ﺑﺎﻟﻔﻌﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﺘﺠﺪﺩﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺟﻮﺩﻫﺎ ﺍﻵﻥ ﺃﻭ ﻗﺒﻞ ،ﺁﻫـ.
ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ :ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺗﻐﻴﺮ ﺍﳌﺘﺠﺪﺩﺍﺕ ﲝـﺴﺐ ﲡـﺪﺩ ﺍﻷﺯﻣـﺎﻥ ﻭﺗﺒـ ﺪﳍﺎ ،ﺗﺒـ ﺪﻝ ﺫﺍﺕ
ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺻﻔﺔ ﺇﱃ ﺻﻔﺔ ﻋﻠﻰ ﻣﺎ ﺯﻋﻤﺖ ﺍﻟﻔﻼﺳﻔﺔ؛ ﻷﻥﹼ ﺫﻟﻚ ﻻ ﻳﻮﺟﺐ ﺗﻐﻴﺮﺍﹰ ﰲ ﺻـﻔﺔ ﺍﻟﻌﻠـﻢ ،ﺑـﻞ ﰲ
ﺗﻌﹼﻠﻘﺎﺎ ﺍﻟﱵ ﻫﻲ ﺃﻣﻮﺭ ﺇﺿﺎﻓﻴﺔ ،ﻭﻻ ﻓﺴﺎﺩ ﻓﻴﻪ ،ﻫﺬﺍ ﻣﺎ ﻋﻠﻴـﻪ ﺍﳉﻤﻬـﻮﺭ ،ﻭﺫﻫـﺐ ﺑﻌـﺾ ﺍﶈﻘﹼﻘـﲔ ﺇﱃ ﺃﻥﹼ
ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﺑﺎﳌﺘﺠﺪﺩﺍﺕ ﺑﺄ ﹼﺎ ﻭﺟﺪﺕ ،ﻭﺍﻟﻌﻠﻢ ﺑﺄﹼﺎ ﺳﺘﻮﺟﺪ ﻭﺍﺣﺪ .ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺇﺛﺒﺎﺕ ﺗﻌﹼﻠﻘﺎﺕ ﺣﺎﺩﺛﺔ
ﻟﻌﻠﻤﻪ ﺗﻌﺎﱃ ﺑﺎﳌﺘﺠ ﺪﺩﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺟﻮﺩﻫﺎ١٢ .
) (١ﻗﻮﻟﻪ] :ﺗﺆﺛﺮ ﰲ ﺍﳌﻘﺪﻭﺭﺍﺕ[ ﻇﺎﻫﺮﻩ ﻣﺒ ﲏ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻷﺷﻌﺮ ﻱ ﻣﻦ ﺇﺭﺟﺎﻉ ﺍﻟﺘﻜﻮﻳﻦ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﻻ
ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳌﺼﻨﻒ ﻭﻣﺸﺎﳜﻪ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﺍﻟﻘﺎﺋﻠﲔ :ﺑﺄ ﹼﻥ ﺍﻟﻘـﺪﺭﺓ ﺻـﻔﺔ ﻣـﺼ ﺤﺤﺔ ،ﻭﺍﻹﺭﺍﺩﺓ ﻣﺮﺟﺤـﺔ،
ﻭﺍﻟﺘﻜﻮﻳﻦ ﻣﺆﹼﺛﺮﺓ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺗﻌﻠﹼﻘﻬﺎ ﺎ[ ﺃﻱ :ﻋﻨﺪ ﺗﻌﹼﻠﻖ ﺍﻟﻘﺪﺭﺓ ﺑﺎﳌﻘﺪﻭﺭﺍﺕ ،ﺃﻱ :ﺑﺎﻹﳚﺎﺩ ﻭﺍﻹﻋﺪﺍﻡ ﳛﺪﺙ ﳍﺎ ﺗﻌﻠﹼﻘﺎﺕ
ﺑﺎﳊﻮﺍﺩﺙ ،ﻭﳏ ﹼﻞ ﺍﻟﺘﻌﻠﹼﻖ ﻫـﻮ ﺫﺍﺕ ﺍﳊـﻮﺍﺩﺙ ﻻ ﺫﺍﺕ ﺍﷲ ﺗﻌـﺎﱃ ،ﻓﻼﻳﻠـﺰﻡ ﻛـﻮﻥ ﺫﺍﺕ ﺍﷲ ﺗﻌـﺎﱃ ﳏـﻞﹼ
ﺍﳊﻮﺍﺩﺙ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﺍﳊﻴﺎﺓ ...ﺇﱁ[ ﺍﺗﻔﻖ ﺍﻟﻜﻞﹼ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﺣﻲ ،ﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻌـﲎ ﺣﻴﺎﺗـﻪ؛ ﻷـﺎ ﺇﻣـﺎ ﺍﻋﺘـﺪﺍﻝ
ﺍﳌﺰﺍﺝ ﺍﻟﻨﻮﻋ ﻲ ،ﻭﺇﻣﺎ ﻗ ﻮﺓ ﺗﺘﺒﻊ ﺫﻟﻚ ﺍﳌﺰﺍﺝ ،ﻭﻻ ﻳﺘﺼﻮﺭ ﺍﳊﻴﺎﺓ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌـﺎﱐ ﰲ ﺣﻘﹼـﻪ ﺗﻌـﺎﱃ،
ﻓﻘﺎﻝ ﺍﳊﻜﻤﺎﺀ ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ ﻣﻦ ﺍﳌﻌﺘﺰﻟـﺔ :ﻫـﻲ ﻛﻮﻧـﻪ ﲝﻴـﺚ ﻳـﺼﺢ ﺃﻥ ﻳﻌﻠـﻢ ﻭﻳﻘـﺪﺭ ،ﻭﻗـﺎﻝ
ﺍﳉﻤﻬﻮﺭ :ﺇﺎ ﺻﻔﺔ ﺗﻮﺟﺐ ﺻﺤﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ؛ ﺇﺫ ﻟﻮﻻ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺼﻔﺔ ﺗﻮﺟﺐ ﺻ ﺤﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ،
ﻟﻜﺎﻥ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺼ ﺤﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﺗﺮﺟﻴﺤﺎﹰ ﺑﻼ ﻣﺮﺟﺢ .ﻭﺍﳊﻖ ﺃﻥﹼ ﺫﺍﺗﻪ ﺗﻌﺎﱃ ﳐﺎﻟﻔﺔ ﺑﺎﳊﻘﻴﻘﺔ ﻟـﺴﺎﺋﺮ
ﺍﻟﺬﻭﺍﺕ ،ﻓﻘﺪ ﻳﻘﺘﻀﻲ ﻫﻮ ﻟﺬﺍﺗﻪ ﺍﻻﺧﺘﺼﺎﺹ ﻓﻼ ﻳﻠﺰﻡ ﺍﻟﺘﺮﺟﻴﺢ ﺑﻼ ﻣﺮﺟﺢ" ١٢ .ﻣﻮﺍﻗﻒ".
) (٤ﻗﻮﻟﻪ] :ﻫﻲ ﲟﻌﲎ ﺍﻟﻘﺪﺭﺓ[ ﻓﺬﻛﺮﻫﺎ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺩﻑ ﺃﻭ ﻋﻠﻰ ﺻﺤﺔ ﺍﻹﻃﻼﻕ ﻋﻠﻰ ﺍﷲ ﺍﻟﻘﻮ ﻱ ﺍﻟﻌﺰﻳﺰ" ١٢ .ﺧﻴﺎﱄ".
! "١٥٤
)ﻭﺍﻟﺴﻤﻊ() (١ﻭﻫﻲ ﺻﻔﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﺴﻤﻮﻋﺎﺕ) .ﻭﺍﻟﺒﺼﺮ( ﺻﻔﺔ ﺗﺘﻌﻠﹼﻖ#
ﺑﺎﳌﺒﺼﺮﺍﺕ ،ﻓﺘﺪﺭﻙ ﻤﺎ ﺇﺩﺭﺍﻛﹰﺎ ﺗﺎﻣﺎﹰ ،ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺨﻴﻞ ﻭﺍﻟﺘﻮﻫﻢ ،ﻭﻻ
ﻋﻠﻰ ﻃﺮﻳﻖ ﺗﺄﺛﹼﺮ ﺣﺎﺳﺘﻪ) (٢ﻭﻭﺻﻮﻝ ﻫﻮﺍﺀ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻗﺪﻣﻬﻤﺎ ﻗﺪﻡ
ﺍﳌﺴﻤﻮﻋﺎﺕ ﻭﺍﳌﺒﺼﺮﺍﺕ ﻛﻤﺎ ﻻ ﻳﻠﺰﻡ ﻣﻦ ِﻗﺪﻡ ﺍﻟﻌﻠﻢ) (٣ﻭﺍﻟﻘﺪﺭﺓ ﻗﺪﻡ
ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﳌﻘﺪﻭﺭﺍﺕ؛ ﻷﺎ ﺻﻔﺎﺕ ﻗﺪﳝﺔ ﲢﺪﺙ ﳍﺎ ﺗﻌﻠﹼﻘﺎﺕ ﺑﺎﳊﻮﺍﺩﺙ.
)ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ() (٤ﻭﳘﺎ ﻋﺒﺎﺭﺗﺎﻥ ﻋﻦ ﺻﻔﺔ ﰲ ﺍﳊ ﻲ ﺗﻮﺟﺐ ﲣﺼﻴﺺ
ﺃﺣﺪ ﺍﳌﻘﺪﻭﺭﻳﻦ) (٥ﰲ ﺃﺣﺪ ﺍﻷﻭﻗﺎﺕ ﺑﺎﻟﻮﻗﻮﻉ ﻣﻊ ﺍﺳﺘﻮﺍﺀ ﻧﺴﺒﺔ ﺍﻟﻘﺪﺭﺓ ﺇﱃ
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﺴﻤﻊ[ ﺍﺗﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﲰﻴﻊ ﺑﺼﲑ ،ﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻌﻨﺎﻩ ،ﻓﻘﺎﻟﺖ ﺍﻟﻔﻼﺳـﻔﺔ
ﻭﺍﻟﻜﻌﱯ ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ :ﺫﻟﻚ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﺑﺎﳌﺴﻤﻮﻋﺎﺕ ﻭﺍﳌﺒﺼﺮﺍﺕ ،ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ
ﻣﻨﺎ ﻭﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﻜﺮﺍﻣﻴﺔ :ﺃﻤﺎ ﺻﻔﺘﺎﻥ ﺯﺍﺋﺪﺗﺎﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻢ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٢ﻗﻮﻟﻪ] :ﻻ ﻋﻠﻰ ﻃﺮﻳﻖ ﺗﺄﺛﺮ ﺣﺎﺳﺘﻪ[ ﺭﺩ ﻋﻠﻰ ﺍﻟﻔﻼﺳﻔﺔ ﺣﻴﺚ ﻳﻘﻮﻟـﻮﻥ :ﺇﻥﹼ ﺍﻹﺩﺭﺍﻙ ﺑﺎﻟـﺴﻤﻊ ﻭﺍﻟﺒـﺼﺮ ﺗـﺄﹼﺛﺮ
ﺍﳊﺎ ﺳﺔ ﻋﻦ ﺍﳌﺴﻤﻮﻉ ﻭﺍﳌﺒـﺼﺮ ،ﻭﻫـﻮ ﳏـﺎﻝ ﰲ ﺣﻘﹼـﻪ ﺗﻌـﺎﱃ ،ﻭﺍﳉـﻮﺍﺏ ﻣﻨـﻊ ﺫﻟـﻚ؛ ﺇﺫ ﻻ ﻳﻠـﺰﻡ ﻣـﻦ
ﺣﺼﻮﳍﻤﺎ ﻣﻘﺎﺭﻧﺎﹰ ﻟﻠﺘﺄﹼﺛﺮ ﻓﻴﻨﺎ ﻛﻮﻤﺎ ﻧﻔﺲ ﺫﻟﻚ ﺍﻟﺘﺄﺛﺮ .ﻭﺇﻥ ﺳﻠﹼﻤﻨﺎ ﺫﻟﻚ ﻓﻬـﺬﺍ ﰲ ﺍﳊﻴﻮﺍﻧـﺎﺕ ،ﻻ ﰲ ﺣـ ﻖ
ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ،ﻓﺠﺎﺯ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﲰﻌﻪ ﻭﺑﺼﺮﻩ ﻧﻔﺲ ﺫﻟﻚ ﺍﻟﺘﺄﹼﺛﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻗِ ﺪﻡ ﺍﻟﻌﻠﻢ[ ﺩﻓﻊ ﺷﺒﻬﺔ ﺃﺧﺮﻯ ﺣﺎﺻﻠﻬﺎ :ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻـﻔﺔ ﺍﻟـﺴﻤﻊ ﻭﺍﻟﺒـﺼﺮ ﻗﺪﳝـﺔ،
ﻳﻠﺰﻡ ﻗﺪﻡ ﺍﳌﺴﻤﻮﻋﺎﺕ ﻭﺍﳌﺒﺼﺮﺍﺕ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ،ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ :ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻟﻘـﺪﻡ ﻟـﻮ ﻛﺎﻧـﺖ ﺍﻟﺘﻌﻠﹼﻘـﺎﺕ
ﻗﺪﳝﺔ ،ﻭﻟﻴﺲ ﻛﺬﻟﻚ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ[ ﻟﻔﻈﺎﻥ ﻣﺘﺮﺍﺩﻓﺎﻥ ﻭﻳﺪﺍﻧﻴﻬﻤﺎ ﺍﻻﺧﺘﻴﺎﺭ ،ﻓﺎﻟﻜ ﹼﻞ ﻗﺪﱘ ﻭﻭﺍﺣﺪ ،ﻭﻗﺪ ﺍﺗﻔﻖ ﲨﻴـﻊ
ﺍﻟﻔﺮﻕ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﻣﺮﻳﺪ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻌﲎ ﺍﻹﺭﺍﺩﺓ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻳِ ﺮﻳﺪ ﺍﻟﱠﻠﻪ ِﺑ ﹸﻜﻢ ﺍﻟﹾﻴﺴ ﺮ﴾]ﺍﻟﺒﻘﺮﺓ:
﴿ ،[١٨٥ﻭﻣﺎ ﺗﺸﺎُﺀﻭ ﹶﻥ ﺇِﻻﱠ ﹶﺃ ﹾﻥ ﻳﺸﺎﺀَ ﺍﻟﻠﱠﻪ﴾]ﺍﻹﻧﺴﺎﻥ ،[٣٠ :ﻭ﴿ ﺭﺑﻚ ﻳ ﺨﻠﹸ ﻖ ﻣﺎ ﻳﺸﺎُﺀ﴾]ﺍﻟﻘﺼﺺ،[٢٨ :
ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻵﺣﺎﺩﻳﺚ" ١٢ .ﺍﳌﻌﺘﻘﺪ".
!١٥٥ ) (٥ﻗﻮﻟﻪ] :ﺃﺣﺪ ﺍﳌﻘﺪﻭﺭﻳﻦ[ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺮﻙ ﺍﳌﺘﺴﺎﻭﻳﲔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻘﺪﺭﺓ"١٢ .
ﺍﻟﻜﻞﹼ) ،(١ﻭﻛﻮﻥ ﺗﻌﻠﹼﻖ ﺍﻟﻌﻠﻢ) (٢ﺗﺎﺑﻌﺎﹰ ﻟﻠﻮﻗﻮﻉ .ﻭﻓﻴﻤﺎ ﺫﻛﺮ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺮ ﺩ ﻋﻠﻰ#
ﻣﻦ ﺯﻋﻢ ﺃ ﹼﻥ ﺍﳌﺸﻴﺌﺔ ﻗﺪﳝﺔ ﻭﺍﻹﺭﺍﺩﺓ ﺣﺎﺩﺛﺔ) (٣ﻗﺎﺋﻤﺔ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻋﻠﻰ
ﻣﻦ ﺯﻋﻢ ﺃ ﹼﻥ ﻣﻌﲎ) (٤ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻓﻌﻠﻪ ﺃﻧﻪ ﻟﻴﺲ ﲟﻜﺮﻩ ﻭﻻ ﺳﺎﻩ ﻭﻻ
ﻣﻐﻠﻮﺏ ،ﻭﻣﻌﲎ ﺇﺭﺍﺩﺗﻪ ﻓﻌﻞ ﻏﲑﻩ ﺃﻧﻪ ﺁﻣﺮ ﺑﻪ ،ﻛﻴﻒ ﻭﻗﺪ ﺃﻣﺮ) (٥ﻛ ﹼﻞ ﻣﻜﹼﻠﻒ
ﺑﺎﻹﳝﺎﻥ ﻭﺳﺎﺋﺮ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﻟﻮﺷﺎﺀ ﻟﻮﻗﻊ)) .(٦ﻭﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺨﻠﻴﻖ( ﻋﺒﺎﺭﺗﺎﻥ ﻋﻦ
) (١ﻗﻮﻟﻪ] :ﻣﻊ ﺍﺳﺘﻮﺍﺀ ﻧﺴﺒﺔ ﺍﻟﻘـﺪﺭﺓ ﺇﱃ ﺍﻟﻜـ ﹼﻞ[ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺍﻻﺳـﺘﺪﻻﻝ ﻋﻠـﻰ ﺇﺛﺒـﺎﺕ ﺻـﻔﺔ ﺍﻹﺭﺍﺩﺓ ﻭﻛﻮـﺎ
ﻣﻐﺎﻳﺮﺓ ﻟﻠﻘﺪﺭﺓ ،ﻭﺗﻘﺮﻳﺮﻩ :ﺃ ﹼﻥ ﺍﻟﻘﺪﺭﺓ ﺻﻔﺔ ﻳﺼ ﺢ ﺎ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘـﺮﻙ ،ﻓﻨـﺴﺒﺘﻬﺎ ﺇﱃ ﻫـﺬﻳﻦ ﺍﳌﻘـﺪﻭﺭﻳﻦ ﻋﻠـﻰ
ﺍﻟﺴﻮﺍﺀ ،ﻭﻛﺬﺍ ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻷﻭﻗﺎﺕ ،ﻓﺈﻥ ﺻﺪﺭ ـﺎ ﺍﻟﻔﻌـﻞ ﰲ ﻭﻗـﺖ ﻭﺍﻟﺘـﺮﻙ ﰲ ﻭﻗـﺖ ﻟـﺰﻡ ﺍﻟﺘـﺮﺟﻴﺢ ﺑـﻼ
ﻣﺮ ﺟﺢ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺻﻔﺔ ﺃﺧﺮﻯ ﺗﺮﺟﺢ ﺃﺣﺪ ﺍﳌﻘﺪﻭﺭﻳﻦ ﰲ ﺃﺣﺪ ﺍﻷﻭﻗﺎﺕ ،ﻭﻫﻲ ﺍﻹﺭﺍﺩﺓ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻭﻛﻮﻥ ﺗﻌﹼﻠﻖ ﺍﻟﻌﻠﻢ ...ﺇﱁ[ ﺃﻱ :ﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ ﻣﻐﺎﻳﺮﺓ ﻟﺼﻔﺔ ﺍﻟﻌﻠﻢ ﺃﻳﻀﺎﹰ؛ ﻷﻥﹼ ﺍﻟﻌﻠﻢ ﺑﻮﻗـﻮﻉ ﺷـﻲﺀ
ﰲ ﻭﻗﺖ ﻣﻌﻴﻦ ،ﺗﺎﺑﻊ ﻟﻜﻮﻧﻪ ﲝﻴﺚ ﻳﻘﻊ ﻓﻴـﻪ؛ ﻷﻧـﻪ ﻇﹼﻠـﻪ ﻭﺣﻜﺎﻳـﺔ ﻋﻨـﻪ ،ﻭﻫـﺬﺍ ﺭ ﺩ ﻋﻠـﻰ ﺍﳊﻜﻤـﺎﺀ ﺣﻴـﺚ
ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﺇﺭﺍﺩﺗﻪ ﺗﻌﺎﱃ ﻫﻲ ﻧﻔﺲ ﻋﻠﻤﻪ ﺑﻮﺟﻪ ﺍﻟﻨﻈﺎﻡ ﺍﻷﻛﻤﻞ ﻭﻳﺴ ﻤﻮﻧﻪ ﻋﻨﺎﻳﺔ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻹﺭﺍﺩﺓ ﺣﺎﺩﺛﺔ[ ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ :ﺇﺎ ﺣﺎﺩﺛﺔ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺎ ﻻ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ،ﻓﻜﺄﻧﻪ ﻣـﺎﺧﻮﺫ ﻣـﻦ ﻗـﻮﻝ
ﺍﳊﻜﻤﺎﺀ :ﺇﻧﻪ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﳌﺴﺘﻌﺪ ﻟﻠﻔﻴﺾ ﳛﺼﻞ ﺍﻟﻔﻴﺾ ،ﻭﻗﺎﻟﺖ ﺍﻟﻜﺮﺍﻣﻴـﺔ :ﺇـﺎ ﺣﺎﺩﺛـﺔ ﻗﺎﺋﻤـﺔ ﺑﺬﺍﺗـﻪ،
ﻭﺍﻟﻜ ﹼﻞ ﺑﺎﻃﻞ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٤ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃ ﹼﻥ ﻣﻌﲎ ...ﺇﱁ[ ﻗﺎﻝ ﺍﳊﺴﲔ ﺍﻟﻨ ﺠﺎﺭ :ﻛﻮﻧﻪ ﺗﻌﺎﱃ ﻣﺮﻳﺪﹰﺍ ،ﺃﻣﺮ ﻋﺪﻣﻲ ﻭﻫﻮ ﻋﺪﻡ
ﻛﻮﻧﻪ ﻣﻜﺮﻫﹰﺎ ﻭﻣﻐﻠﻮﺑﺎﹰ .ﻭﻗﺎﻝ ﺍﻟﻜﻌﱯ :ﺃﻱ :ﰲ ﻓﻌﻠﻪ ﺍﻟﻌﻠﻢ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺼﻠﺤﺔ ،ﻭﰲ ﻓﻌﻞ ﻏﲑﻩ ﺍﻷﻣـﺮ ﺑـﻪ.
"١٢ﻣﻮﺍﻗﻒ"
) (٥ﻗﻮﻟﻪ] :ﻛﻴﻒ ﻭﻗﺪ ﺃﻣﺮ[ ﺃﻱ :ﻛﻴﻒ ﻳﻜﻮﻥ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻓﻌﻞ ﻏﲑﻩ ﻧﻔﺲ ﺍﻷﻣﺮ ﺑﻪ ،ﻭﺍﳊﺎﻝ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺪ
ﺃﻣﺮ ﻛﻞﹼ ﻣﻜﹼﻠﻒ ﺑﺎﻹﳝﺎﻥ ﻭﺳﺎﺋﺮ ﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻣﻊ ﺃ ﹼﻥ ﻛﺜﲑﺍﹰ ﻣﻨﻬﻢ ﻛﻔﹼـﺎﺭ ﻭﻋـﺼﺎﺓ ،ﻭﻟـﻮ ﺷـﺎﺀ ﻣﻨـﻬﻢ ﺍﻹﳝـﺎﻥ
ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻟﻜﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﻭﻣﻄﻴﻌﲔ ،ﻭﺇ ﹼﻻ ﻳﻠﺰﻡ ﺍﻟﻌﺠﺰ ،ﻓﻌﻠﻢ ﺃ ﹼﻥ ﺍﻹﺭﺍﺩﺓ ﻏﲑ ﺍﻷﻣﺮ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺷﺎﺀ ﻟﻮﻗﻊ[ ﺍﳌﻼﺯﻣﺔ ﻏﲑ ﻣﺴﹼﻠﻤﺔ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ،ﻓﺈﻢ ﳚـﻮﺯﻭﻥ ﲣﻠﹼـﻒ ﺍﳌـﺮﺍﺩ ﻋـﻦ ﺇﺭﺍﺩﺗـﻪ
!١٥٦ ﺗﻌﺎﱃ ،ﻛﻤﺎ ﺳﻴﺠﻲﺀ ﻟﻜ ﻦ ﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ"١٢ .
ﺻﻔﺔ ﺃﺯﻟﻴﺔ ﺗﺴﻤﻰ ﺑﺎﻟﺘﻜﻮﻳﻦ ،ﻭﺳﻴﺠﻲﺀ ﲢﻘﻴﻘﻪ ،ﻭﻋﺪﻝ ﻋﻦ ﻟﻔﻆ ﺍﳋﻠﻖ ﻟﺸﻴﻮﻉ#
ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﳌﺨﻠﻮﻕ) .ﻭﺍﻟﺘﺮﺯﻳﻖ( ﻫﻮ ﺗﻜﻮﻳﻦ ﳐﺼﻮﺹ ﺻ ﺮﺡ ﺑﻪ ﺇﺷﺎﺭﺓ ﺇﱃ
ﺃ ﹼﻥ ﻣﺜﻞ ﺍﻟﺘﺨﻠﻴﻖ ﻭﺍﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﺘﺮﺯﻳﻖ ﻭﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ﻭﻏﲑ ﺫﻟﻚ ِﻣ ﻤﺎ ﺃﺳﻨﺪ
ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻛﻞﹼ ﻣﻨﻬﺎ ﺭﺍﺟﻊ ﺇﱃ ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ ﺃﺯﻟﻴﺔ ﻗﺎﺋﻤﺔ ﺑﺎﻟﺬﺍﺕ ﻫﻲ
ﺍﻟﺘﻜﻮﻳﻦ ،ﻻ ﻛﻤﺎ ﺯﻋﻢ ﺍﻷﺷﻌﺮ ﻱ ﻣﻦ ﺃﹼﺎ ﺇﺿﺎﻓﺎﺕ ﻭﺻﻔﺎﺕ ﻟﻸﻓﻌﺎﻝ).(١
)ﻭﺍﻟﻜﻼﻡ( ﻭﻫﻲ ﺻﻔﺔ ﺃﺯﻟﻴﺔ ﻋﺒﺮ ﻋﻨﻬﺎ ﺑﺎﻟﻨﻈﻢ) (٢ﺍﳌﺴ ﻤﻰ ﺑـ½ﺍﻟﻘﺮﺁﻥ¼)(٣
ﺍﳌﺮﻛﹼﺐ ﻣﻦ ﺍﳊﺮﻭﻑ؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﻛ ﹼﻞ ﻣﻦ ﻳﺄﻣﺮ ﻭﻳﻨﻬﻰ ﻭﳜﱪ ﳚﺪ ﰲ ﻧﻔﺴﻪ
ﻣﻌﲎ) (٤ﹸﺛ ﻢ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺃﻭ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻹﺷﺎﺭﺓ ،ﻭﻫﻮ ﻏﲑ ﺍﻟﻌﻠﻢ)(٥؛ ﺇﺫ ﻗﺪ
ﳜﱪ ﺍﻹﻧﺴﺎﻥ ﻋ ﻤﺎ ﻻ ﻳﻌﻠﻤﻪ ،ﺑﻞ ﻳﻌﻠﻢ ﺧﻼﻓﻪ ،ﻭﻏﲑ ﺍﻹﺭﺍﺩﺓ؛ ﻷﻧﻪ ﻗﺪ ﻳﺄﻣﺮ ﲟﺎ
) (١ﻗﻮﻟﻪ] :ﻣﻦ ﺃﹼﺎ ﺇﺿﺎﻓﺎﺕ ﻭﺻﻔﺎﺕ ﻟﻸﻓﻌﺎﻝ[ ﻻ ﺻﻔﺎﺕ ﻟﻠﺬﺍﺕ ،ﻳﻌﲏ :ﺃ ﹼﻥ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻗﺪﳝﺔ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ
ﺗﻌﺎﱃ ،ﻛﺎﻟﻌﻠﻢ ﻭﺍﳊﻴﺎﺓ ﻭﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ ﺣﺎﺩﺛﺔ ﻏﲑ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ ،ﻛﺎﻟﺘﻜﻮﻳﻦ ﻭﺍﻹﺣﻴـﺎﺀ ﻭﺍﻹﻣﺎﺗـﺔ ،ﻭﺍﳌـﺮﺍﺩ
ﺑﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺍﻟﺬﻱ ﻳﻠﺰﻡ ﺍﻟﻨﻘﺺ ﻣﻦ ﺳﻠﺒﻪ ،ﻭﺑﺼﻔﺎﺕ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻻ ﻳﻠﺰﻡ ﺍﻟﻨﻘﺺ ﻣﻦ ﺳﻠﺒﻪ" ١٢ .ﺭ"
) (٢ﻗﻮﻟﻪ] :ﻋﺒﺮ ﻋﻨﻬﺎ ﺑﺎﻟﻨﻈﻢ[ ﻳﺮﻳﺪ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﺍﳌﻌﺪﻭﺩ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﻘﺪﱘ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺍﳌﺴﻤﻰ ﺑـ½ﺍﻟﻘﺮﺁﻥ¼[ ﻫﺬﺍ ﺇﺫﺍ ﻋﺒﺮ ﻋﻨﻪ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻌﺮ ﰊ ﻓـ½ﻗﺮﺁﻥ¼ ،ﻭﺇﻥ ﻋﺒﺮ ﺑﺎﻟﺴﺮﻳﺎﱐﹼ ﻓـ½ﺯﺑـﻮﺭ¼ ،ﺃﻭ ﺑﺎﻟﻴﻮﻧـﺎ ﹼﱐ
ﻓـ½ﺇﳒﻴﻞ¼ ،ﺃﻭ ﺑﺎﻟﻌﱪﻱ ﻓـ½ﺗﻮﺭﺍﺓ¼ .ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻓﻀﻞ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﺪﺍﻳﻮﱐ :ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻘﺪﱘ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ،ﻳﻘـﺎﻝ
ﻟﻪ½ :ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ،¼ﻭﻻ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﻋﺮﰊ ﺃﻭ ﻋﱪ ﻱ ،ﺇﳕﺎ ﺍﻟﻌﱪ ﻱ ﻭﺍﻟﻌﺮ ﰊ ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝﹼ ﻋﻠﻴﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻌﲎ[ ﻭﺫﻟﻚ ﺍﳌﻌﲎ ﻏﲑ ﺍﻟﻌﺒﺎﺭﺍﺕ؛ ﺇﺫ ﻗـﺪ ﳜﺘﻠـﻒ ﺍﻟﻌﺒـﺎﺭﺍﺕ ﺑﺎﻷﺯﻣﻨـﺔ ﻭﺍﻷﻣﻜﻨـﺔ ﻭﺍﻷﻗـﻮﺍﻡ ،ﻭﻻ
ﳜﺘﻠﻒ ﺫﻟﻚ ﺍﳌﻌﲎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻏﲑ ﺍﻟﻌﻠﻢ[ ﺃﻱ :ﺍﳌﻌﲎ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺬﻱ ﳚﺪﻩ ﺍﳌﺨﱪ ،ﻏﲑ ﺍﻟﻌﻠﻢ؛ ﺇﺫ ﻗﺪ ﳜﱪ ﺍﻟﺮﺟـﻞ ﻋ ﻤـﺎ ﻻ
ﻳﻌﻠﻤﻪ ،ﺑﻞ ﻳﻌﻠﻢ ﺧﻼﻓﻪ ﺃﻭ ﻳﺸ ﻚ ﻓﻴﻪ"١٢ .
!١٥٧
ﻻ ﻳﺮﻳﺪﻩ ،ﻛﻤﻦ ﺃﻣﺮ ﻋﺒﺪﻩ) (١ﻗﺼﺪﹰﺍ ﺇﱃ ﺇﻇﻬﺎﺭ ﻋﺼﻴﺎﻧﻪ ﻭﻋﺪﻡ ﺍﻣﺘﺜﺎﻟﻪ ﻷﻭﺍﻣﺮﻩ#،
ﻭﻳﺴ ﻤﻰ ﻫﺬﺍ ﻛﻼﻣﹰﺎ ﻧﻔﺴﻴﺎﹰ) (٢ﻋﻠﻰ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻷﺧﻄﻞ ﺑﻘﻮﻟﻪ:
ﺇﻥﹼ ﺍﻟﻜـﻼﻡ ﻟﻔﻲ ﺍﻟﻔـﺆﺍﺩ ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻔﺆﺍﺩ ﺩﻟﻴ ﹰﻼ
ﻭﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ½ :ﺇ ﹼﱐ ﺯ ﻭﺭﺕ ﰲ ﻧﻔﺴﻲ ﻣﻘﺎﻟﺔ¼) ،(٣ﻭﻛﺜﲑﺍﹰ ﻣﺎ ﺗﻘﻮﻝ
ﻟﺼﺎﺣﺒﻚ½ :ﺇﻥﹼ ﰲ ﻧﻔﺴﻲ ﻛﻼﻣﹰﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﺫﻛﺮﻩ ﻟﻚ¼ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺛﺒﻮﺕ
ﺻﻔﺔ ﺍﻟﻜﻼﻡ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﻭﺗﻮﺍﺗﺮ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ) (٤ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﺗﻌﺎﱃ
) (١ﻗﻮﻟﻪ] :ﻛﻤﻦ ﺃﻣﺮ ﻋﺒﺪﻩ[ ﻓﺈ ﹼﻥ ﻣﻘﺼﻮﺩ ﺍﳌﻮﱃ ﻣﻦ ﺃﻣﺮﻩ ،ﳎ ﺮﺩ ﺍﻹﺧﺘﺒﺎﺭ ﺩﻭﻥ ﺍﻹﺗﻴﺎﻥ ﺑﺎﳌﺄﻣﻮﺭ ﺑﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻳﺴ ﻤﻰ ﻫﺬﺍ ﻛﻼﻣﺎﹰ ﻧﻔﺴﻴﹰﺎ[ ﺃﻱ :ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺟﺪ ﰲ ﺍﻟﻨﻔﺲ ،ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺩﺍﹼﻟﺔ ﻋﻠﻰ
ﺍﳌﻌﲎ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ،ﻭﻫﻮ ﻛﻮﻧﻪ ﺁﻣﺮﺍﹰ ﻭﻧﺎﻫﻴﺎﹰ ﻭﳐﱪﹰﺍ ،ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺕ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻳـﺪﻩ
ﺍﳌﺘ ﹼﻜﻠﻢ ﰲ ﻧﻔﺴﻪ ﻭﻳﻌﱪ ﻋﻨﻪ ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺮ ﹼﻛﺒـﺔ ﻣـﻦ ﺍﳊـﺮﻭﻑ ،ﻭﻫـﻮ ﺍﺧﺘﻴـﺎﺭ ﺍﻟـﺸﻴﺦ ﺃﰊ
ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﺇ ﹼﱐ ﺯ ﻭﺭﺕ ﰲ ﻧﻔﺴﻲ ﻣﻘﺎﻟﺔ[ ﻭﳘﻤﺖ ﺃﻥ ﺃﻗﻮﳍﺎ ،ﻓﺄﺷﺎﺭ ﺇﱃﹼ ﺃﺑﻮﺑﻜﺮ ﺃﻥ ﺃﺳﻜﺖ ﻭﺗﻜﹼﻠﻢ ﻫـﻮ ،ﻓﻠـﻢ
ﻳﺘﺮﻙ ﺷﻴﺌﺎﹰ ﻣﺎ ﺃﺭﺩﺕ ﺃﻥ ﺃﻗﻮﻟﻪ ﺇ ﹼﻻ ﻗﺎﻟﻪ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺃﻣﺮ ﺍﻹﻣﺎﻣﺔ ،ﻛﺬﺍ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺗﻮﺍﺗﺮ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ[ ﻓﺈﻧﻪ ﺗﻮﺍﺗﺮ ﺃﹼﻢ ﻛﺎﻧﻮﺍ ﻳﺜﺒﺘﻮﻥ ﻟﻪ ﺍﻟﻜﻼﻡ ،ﻭﻳﻘﻮﻟﻮﻥ :ﺇﻧﻪ ﺗﻌﺎﱃ ﺃﻣـﺮ ﺑﻜـﺬﺍ،
ﻭﻰ ﻋﻦ ﻛﺬﺍ ،ﻭﺃﺧﱪ ﺑﻜﺬﺍ ،ﻭﻛ ﹼﻞ ﺫﻟﻚ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻜـﻼﻡ ،ﻓـﺈﻥ ﻗﻴـﻞ :ﺻـﺪﻕ ﺍﻟﺮﺳـﻮﻝ ﻣﻮﻗـﻮﻑ ﻋﻠـﻰ
ﺗﺼﺪﻳﻖ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻩ؛ ﺇﺫ ﻻ ﻃﺮﻳﻖ ﺇﱃ ﻣﻌﺮﻓﺘﻪ ﺳﻮﺍﻩ ،ﻭﺗﺼﺪﻳﻖ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻩ ،ﺇﺧﺒﺎﺭﻩ ﻋـﻦ ﻛﻮﻧـﻪ ﺻـﺎﺩﻗﺎﹰ،
ﻭﻫﺬﺍ ﺍﻹﺧﺒﺎﺭ ﻛﻼﻡ ﺧﺎ ﺹ ﻟﻪ ﺗﻌﺎﱃ ،ﻓﺈﺫﺍ ﻗﺪ ﺗﻮﹼﻗﻒ ﺻﺪﻕ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﻓﺈﺛﺒـﺎﺕ ﺍﻟﻜـﻼﻡ ﷲ
ﺗﻌﺎﱃ ﺑﺘﺼﺪﻳﻖ ﺍﻟﺮﺳﻮﻝ ﺩﻭﺭ ،ﻗﻠﻨﺎ :ﻻ ﻧﺴﹼﻠﻢ ﺃﻥﹼ ﺗﺼﺪﻳﻘﻪ ﻟـﻪ ﻛـﻼﻡ ،ﺑـﻞ ﻫـﻮ ﺇﻇﻬـﺎﺭ ﺍﳌﻌﺠـﺰﺓ ﻋﻠـﻰ ﻭﻓـﻖ
!١٥٨ ﺩﻋﻮﺍﻩ ،ﻓﺈﻧﻪ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺻﺪﻗﻪ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ"".
ﻣﺘﻜﹼﻠﻢ ،ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺎﺳﺘﺤﺎﻟﺔ) (١ﺍﻟﺘﻜﹼﻠﻢ ﻣﻦ ﻏﲑ ﺛﺒﻮﺕ ﺻﻔﺔ ﺍﻟﻜﻼﻡ ،ﻓﺜﺒﺖ ﺃﻥﹼ#
ﷲ ﺗﻌﺎﱃ ﺻﻔﺎﺕ ﲦﺎﻧﻴﺔ :ﻫﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻹﺭﺍﺩﺓ
ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﻜﻼﻡ .ﻭﻟﹶ ﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﺜﻼﺛﺔ) (٢ﺍﻷﺧﲑﺓ ﺯﻳﺎﺩﺓ ﻧـﺰﺍﻉ ﻭﺧﻔﺎﺀ ﻛ ﺮﺭ
ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺇﺛﺒﺎﺎ ﻭﻗﺪﻣﻬﺎ ،ﻭﻓ ﺼﻞ ﺍﻟﻜﻼﻡ ﺑﻌﺾ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻘﺎﻝ) :ﻭﻫﻮ( ﺃﻱ:
ﺍﷲ ﺗﻌﺎﱃ )ﻣﺘﻜﹼﻠﻢ ﺑﻜﻼﻡ ﻫﻮ ﺻﻔﺔ ﻟﻪ( ﺿﺮﻭﺭﺓ ﺍﻣﺘﻨﺎﻉ ﺇﺛﺒﺎﺕ ﺍﳌﺸﺘﻖ ﻟﻠﺸﻲﺀ
ﻣﻦ ﻏﲑ ﻗﻴﺎﻡ ﻣﺄﺧﺬ ﺍﻻﺷﺘﻘﺎﻕ) (٣ﺑﻪ ،ﻭﰲ ﻫﺬﺍ ﺭ ﺩ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ ﺣﻴﺚ ﺫﻫﺒﻮﺍ
ﺇﱃ ﺃﻧﻪ ﻣﺘﻜﹼﻠﻢ ﺑﻜﻼﻡ ﻫﻮ ﻗﺎﺋﻢ ﺑﻐﲑﻩ) (٤ﻟﻴﺲ ﺻﻔﺔ ﻟﻪ) .ﺃﺯﻟﻴﺔ( ﺿﺮﻭﺭﺓ ﺍﻣﺘﻨﺎﻉ
ﻗﻴﺎﻡ ﺍﳊﻮﺍﺩﺙ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ) .ﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﺍﳊﺮﻭﻑ ﻭﺍﻷﺻﻮﺍﺕ( ﺿﺮﻭﺭﺓ
ﺃ ﹼﺎ ﺃﻋﺮﺍﺽ ﺣﺎﺩﺛﺔ ﻣﺸﺮﻭﻁ ﺣﺪﻭﺙ ﺑﻌﻀﻬﺎ ﺑﺎﻧﻘﻀﺎﺀ ﺍﻟﺒﻌﺾ)(٥؛ ﻷ ﹼﻥ ﺍﻣﺘﻨﺎﻉ
ﺍﻟﺘﻜﹼﻠﻢ ﺑﺎﳊﺮﻑ ﺍﻟﺜﺎﱐ ﺑﺪﻭﻥ ﺍﻧﻘﻀﺎﺀ ﺍﳊﺮﻑ ﺍﻷﻭﻝ ﺑﺪﻳﻬﻲ ،ﻭﰲ ﻫﺬﺍ ﺭ ﺩ
) (١ﻗﻮﻟﻪ] :ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺎﺳﺘﺤﺎﻟﺔ ...ﺇﱁ[ ﺭ ﺩ ﻋﻠـﻰ ﺍﳌﻌﺘﺰﻟـﺔ ﺑﺈﻧﻜـﺎﺭﻫﻢ ﻗﻴـﺎﻡ ﺍﻟﻜـﻼﻡ ﺑـﻪ ،ﻓﻬـﻢ ﻳﺰﻋﻤـﻮﻥ ﺃﻧـﻪ
ﺃﺻﻮﺍﺕ ﻭﺣﺮﻭﻑ ،ﻟﻴﺴﺖ ﺑﻘﺎﺋﻤﺔ ﺑﺬﺍﺗـﻪ ﺗﻌـﺎﱃ ،ﺑـﻞ ﳜﻠﻘﻬـﺎ ﺍﷲ ﺗﻌـﺎﱃ ﰲ ﻏـﲑﻩ ،ﻛـﺎﻟﻠﻮﺡ ﺍﶈﻔـﻮﻅ ﺃﻭ
ﺟﱪﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺃﻭ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﺜﻼﺛﺔ[ ﺃﻱ :ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﻜﻼﻡ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﻏﲑ ﻗﻴﺎﻡ ﻣﺄﺧﺬ ﺍﻻﺷﺘﻘﺎﻕ[ ﻭﻫﻮ ﺍﻟﺘﻜﹼﻠﻢ ،ﻭﻗﻴﺎﻣﻪ ﻳﺴﺘﻠﺰﻡ ﻗﻴﺎﻡ ﺍﻟﻜﻼﻡ ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ١٢ .ﺥ
) (٤ﻗﻮﻟﻪ] :ﺑﻐﲑﻩ[ ﺃﻱ :ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺃﻭ ﺟﱪﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻭ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ ﻭﺷـﺠﺮﺓ ﻣﻮﺳـﻰ ﻋﻠﻴـﻪ
ﺍﻟﺴﻼﻡ ،ﺑﻞ ﻛ ﹼﻞ ﻣﻦ ﻳﻘﺮﺃ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺎﻧﻘﻀﺎﺀ ﺍﻟﺒﻌﺾ[ ﺃﻱ :ﻛﻞﹼ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻓﻪ ﺍﻟﱵ ﺗﺮ ﹼﻛـﺐ ﻣﻨـﻬﺎ ﻛﻼﻣـﻪ ﻋﻠـﻰ ﺯﻋﻤﻬـﻢ ﻣـﺸﺮﻭﻁ
ﺑﺎﻧﻘﻀﺎﺀ ﺍﻵﺧﺮ ﻣﻨﻬﺎ ،ﻓﻴﻜﻮﻥ ﻟﻠﺤﺮﻑ ﺍﳌﺸﺮﻭﻁ ﺃ ﻭﻝ ﻓـﻼ ﻳﻜـﻮﻥ ﻗـﺪﳝﹰﺎ ،ﻭﻛـﺬﺍ ﻳﻜـﻮﻥ ﻟﻠﺤـﺮﻑ ﺍﻵﺧـﺮ
ﺍﻧﻘﻀﺎﺀ ،ﻓﻼﻳﻜﻮﻥ ﻫﻮ ﺃﻳﻀﹰﺎ ﻗﺪﳝﹰﺎ ﺑﻞ ﺣﺎﺩﺛﹰﺎ ،ﻓﻜﺬﺍ ﺍﻤﻮﻉ ﺍﳌﺮ ﹼﻛﺐ ﻣﻦ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﻳﻜـﻮﻥ ﺣﺎﺩﺛـﹰﺎ
ﻻ ﻗﺪﳝﹰﺎ"١٢ .
!١٥٩
ﻋﻠﻰ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥﹼ ﻛﻼﻣﻪ ﻋﺮﺽ ﻣﻦ ﺟﻨﺲ ﺍﻷﺻﻮﺍﺕ#
ﻭﺍﳊﺮﻭﻑ ،ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﻮ ﻗﺪﱘ)) .(١ﻭﻫﻮ( ﺃﻱ :ﺍﻟﻜﻼﻡ )ﺻﻔﺔ( ﺃﻱ :ﻣﻌﲎ
ﻗﺎﺋﻢ ﺑﺎﻟﺬﺍﺕ )ﻣﻨﺎﻓﻴﺔ ﻟﻠﺴﻜﻮﺕ( ﺍﻟﺬﻱ ﻫﻮ ﺗﺮﻙ ﺍﻟﺘﻜﻠﹼﻢ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ،
)ﻭﺍﻵﻓﺔ( ﺍﻟﱵ ﻫﻲ ﻋﺪﻡ ﻣﻄﺎﻭﻋﺔ ﺍﻵﻻﺕ ،ﺇﻣﺎ ﲝﺴﺐ ﺍﻟﻔﻄﺮﺓ ﻛﻤﺎ ﰲ ﺍﳋﺮﺱ
ﺃﻭ ﲝﺴﺐ ﺿﻌﻔﻬﺎ ﻭﻋﺪﻡ ﺑﻠﻮﻏﻬﺎ ﺣ ﺪ ﺍﻟﻘﻮﺓ ﻛﻤﺎ ﰲ ﺍﻟﻄﻔﻮﻟﻴﺔ .ﻓﺈﻥ ﻗﻴﻞ):(٢
ﻫﺬﺍ ﺇﳕﺎ ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻟﻠﻔﻈ ﻲ ﺩﻭﻥ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴ ﻲ؛ ﺇﺫ ﺍﻟﺴﻜﻮﺕ
ﻭﺍﳋﺮﺱ ﺇﳕﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻠﹼﻔﻆ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺍﻟﺴﻜﻮﺕ ﻭﺍﻵﻓﺔ ﺍﻟﺒﺎﻃﻨﻴﺘﺎﻥ ،ﺑﺄﻥ ﻻ
ﻳﺪﺑﺮ ﰲ ﻧﻔﺴﻪ ﺍﻟﺘﻜﹼﻠﻢ) (٣ﺃﻭ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ) ،(٤ﻓﻜﻤﺎ ﺃ ﹼﻥ ﺍﻟﻜﻼﻡ ﻟﻔﻈﻲ
ﻭﻧﻔﺴﻲ ﻓﻜﺬﺍ ﺿﺪﻩ ،ﺃﻋﲏ :ﺍﻟﺴﻜﻮﺕ ﻭﺍﳋﺮﺱ) .ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﺘﻜﻠﹼﻢ ﺎ ﺁﻣﺮ
ﻭﻧﺎﻩ ﻭﳐﱪ( ﻳﻌﲏ :ﺃﻧﻪ ﺻﻔﺔ ﻭﺍﺣﺪﺓ) (٥ﺗﺘﻜﺜﹼﺮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ
) (١ﻗﻮﻟﻪ] :ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﻮ ﻗﺪﱘ[ ﻫﺬﺍ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ،ﻭﺃﻣﺎ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻓﻬﻢ ﻭﺍﻓﻘﻮﺍ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺃﻥﹼ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﺣﺮﻭﻑ
ﻭﺃﺻﻮﺍﺕ ،ﻭﺳﻠﹼﻤﻮﺍ ﺃﹼﺎ ﺣﺎﺩﺛﺔ ،ﻟﻜﻨﻬﻢ ﺯﻋﻤﻮﺍ ﺃﹼﺎ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ﻟﺘﺠﻮﻳﺰﻫﻢ ﻗﻴﺎﻡ ﺍﳊﻮﺍﺩﺙ ﺑﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﺣﺎﺻﻞ ﺍﻟﺴﺆﺍﻝ ﺃﻥﹼ ﻛﻮﻥ ﺍﻟﻜﻼﻡ ﺻﻔﺔ ﻣﻨﺎﻓﻴﺔ ﻟﻠﺴﻜﻮﺕ ﻭﺍﻵﻓﺔ ﺇﳕﺎ ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻜـﻼﻡ
ﺍﻟﻠﻔﻈ ﻲ ﺩﻭﻥ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ؛ ﺇﺫ ﺍﻟﺴﻜﻮﺕ ﻭﺍﳋﺮﺱ ﺇﳕﺎ ﻳﻨﺎﻓﻴﺎﻥ ﺍﻟﺘﻠﻔﹼﻆ ،ﻻ ﻣﺎ ﳚـﺪﻩ ﺍﳌـﺘﻜﹼﻠﻢ ﰲ ﻧﻔـﺴﻪ
ﻣﻦ ﺍﳌﻌﲎ ،ﻣﻊ ﺃ ﹼﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﻻ ﺍﻟﻜﻼﻡ ﺍﻟﻠﻔﻈﻲ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻻ ﻳﺪﺑﺮ ﰲ ﻧﻔﺴﻪ ﺍﻟﺘﻜﹼﻠﻢ[ ﻫﺬﺍ ﺳﻜﻮﺕ ﺑﺎﻃﲏ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﻭ ﻻﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ[ ﺃﻱ :ﻋﻠﻰ ﺗﺪﺑﲑ ﺍﻟﺘﻜﹼﻠﻢ ،ﻭﻫﺬﺍ ﺁﻓﺔ ﺑﺎﻃﻨﻴﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺻﻔﺔ ﻭﺍﺣﺪﺓ[ ﻷ ﹼﺎ ﻟـﻮ ﺗﻌـﺪﺩﺕ ﻻﺳـﺘﻨﺪﺕ ﺇﱃ ﺍﻟـﺬﺍﺕ ،ﺇﻣـﺎ ﺑﺎﻻﺧﺘﻴـﺎﺭ ﻭﺇﻣـﺎ ﺑﺎﻹﳚـﺎﺏ ،ﻭﳘـﺎ
ﺑﺎﻃﻼﻥ .ﺃﻣﺎ ﺍﻷﻭﻝ :ﻓﻸﻥﹼ ﺍﻟﻘﺪﱘ ﻻ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﳌﺨﺘﺎﺭ ،ﻭﺃﻣـﺎ ﺍﻟﺜـﺎﱐ :ﻓـﻸ ﹼﻥ ﻧـﺴﺒﺔ ﺍﳌﻮﺟـﺐ ﺇﱃ ﲨﻴـﻊ
ﺍﻷﻋﺪﺍﺩ ﺳﻮﺍﺀ ،ﻓﻴﻠﺰﻡ ﻭﺟﻮﺩ ﻗﺪﺭ ﻻ ﻳﺘﻨﺎﻫﻰ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ"".
!١٦٠
ﻭﺍﳋﱪ ،ﺑﺎﺧﺘﻼﻑ ﺍﻟﺘﻌﻠﹼﻘﺎﺕ) (١ﻛﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺳﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ ،ﻓﺈﻥﹼ ﻛﻼ#
ﻣﻨﻬﺎ ﻭﺍﺣﺪﺓ ﻗﺪﳝﺔ ،ﻭﺍﻟﺘﻜﺜﹼﺮ ﻭﺍﳊﺪﻭﺙ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺘﻌﻠﹼﻘﺎﺕ ﻭﺍﻹﺿﺎﻓﺎﺕ ﻟِ ﻤﺎ
ﺃ ﹼﻥ ﺫﻟﻚ ﺃﻟﻴﻖ ﺑﻜﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ)(٢؛ ﻭﻷﻧﻪ ﻻ ﺩﻟﻴﻞ) (٣ﻋﻠﻰ ﺗﻜﺜﹼﺮ ﻛﻞﹼ ﻣﻨﻬﺎ ﰲ
ﻧﻔﺴﻬﺎ ،ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﻩ ﺃﻗﺴﺎﻡ ﻟﻠﻜﻼﻡ ﻻ ﻳﻌﻘﻞ ﻭﺟﻮﺩﻩ ﺑﺪﻭﺎ) (٤ﻓﻴﻜﻮﻥ ﻣﺘﻜﺜﹼﺮﺍﹰ
ﰲ ﻧﻔﺴﻪ ،ﻗﻠﻨﺎ :ﳑﻨﻮﻉ) ،(٥ﺑﻞ ﺇﳕﺎ ﻳﺼﲑ ﺃﺣﺪ ﺗﻠﻚ ﺍﻷﻗﺴﺎﻡ ﻋﻨﺪ ﺍﻟﺘﻌﹼﻠﻘﺎﺕ،
ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﻻ ﻳﺰﺍﻝ) ،(٦ﻭﺃﻣﺎ ﰲ ﺍﻷﺯﻝ ﻓﻼ ﺍﻧﻘﺴﺎﻡ ﺃﺻﻼﹰ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ)(٧
ﺇﱃ ﺃﻧﻪ ﰲ ﺍﻷﺯﻝ ﺧﱪ) ،(٨ﻭﻣﺮﺟﻊ ﺍﻟﻜﻞﹼ ﺇﻟﻴﻪ؛ ﻷ ﹼﻥ ﺣﺎﺻﻞ ﺍﻷﻣﺮ ﺇﺧﺒﺎﺭ ﻋﻦ
) (١ﻗﻮﻟﻪ] :ﺑﺎﺧﺘﻼﻑ ﺍﻟﺘﻌﹼﻠﻘﺎﺕ[ ﻓـﺬﻟﻚ ﺍﻟﻜـﻼﻡ ﺍﻟﻮﺍﺣـﺪ ﺑﺎﻋﺘﺒـﺎﺭ ﺗﻌﻠﹼﻘـﻪ ﺑﺎﳌـﺎﻣﻮﺭ ﺑـﻪ ﺃﻣـﺮ ،ﻭﺑﺎﻋﺘﺒـﺎﺭ ﺍﻟﺘﻌﻠﹼـﻖ
ﺑﺎﳌﻨﻬﻰ ﻋﻨﻪ ﻲ ،ﻭﺑﺎﳌﺨﱪ ﻋﻨﻪ ﺧﱪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﻟﻴﻖ ﺑﻜﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ[ ﻷ ﹼﻥ ﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻮﺣﺪﺓ ﻛ ﹼﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺼﻔﺎﺕ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﻭﻷﻧﻪ ﻻ ﺩﻟﻴﻞ ...ﺇﱁ[ ﺩﻟﻴﻞ ﺛﺎﻥٍ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻟﻜﻼﻡ ،ﺑﻞ ﺳﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ ﻭﻫﻮ ﺃ ﹼﻥ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﺪﻟﻴﻞ
ﻫﻮ ﺗﻜﹼﺜﺮ ﺍﻟﺘﻌﻠﹼﻘﺎﺕ ﻭﺍﻹﺿﺎﻓﺎﺕ ﻻ ﺗﻜﹼﺜﺮ ﺍﻟﺼﻔﺔ ،ﻭﻣﻦ ﺍﺩﻋﺎﻩ ﻓﻌﻠﻴﻪ ﺍﻟﱪﻫﺎﻥ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻻ ﻳﻌﻘﻞ ﻭﺟﻮﺩﻩ ﺑﺪﻭﺎ[ ﺇﺫ ﺍﳉﻨﺲ ﻻ ﻳﻮﺟﺪ ﺇ ﹼﻻ ﰲ ﺿﻤﻦ ﺷﻲﺀ ﻣﻦ ﺃﻧﻮﺍﻋﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ :ﳑﻨﻮﻉ[ ﺣﺎﺻﻠﻪ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻧﺎ ﻻ ﻧﺴﻠﹼﻢ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺃﻧﻮﺍﻉ ﺣﻘﻴﻘﻴـﺔ ﻟﻠﻜـﻼﻡ ،ﺣـﱴ ﻳﻠـﺰﻡ
ﺍﻟﺘﻜﹼﺜﺮ ﰲ ﻧﻔﺲ ﺍﻟﻜﻼﻡ ،ﺑﻞ ﻫﻲ ﺃﻧﻮﺍﻉ ﺍﻋﺘﺒﺎﺭﻳﺔ ،ﲢﺼﻞ ﻟﻪ ﲝﺴﺐ ﺗﻌﹼﻠﻘﻪ ﺑﺎﻷﺷﻴﺎﺀ ،ﻛﻜﻮﻥ ﺯﻳﺪ ﻣﻮﺟﻮﺩﺍﹰ،
ﻭﻛﺎﺗﺒﺎﹰ ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻓﺎﻟﺘﻜﹼﺜﺮ ﻟﻴﺲ ﺗﻜﹼﺜﺮﹰﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﺑﻞ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻓﻘﻂ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﻻ ﻳﺰﺍﻝ[ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﺑﻦ ﺳﻌﻴﺪ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ ،ﻓﻘﺎﻝ :ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﰲ ﺍﻷﺯﻝ ﻭﺍﺣﺪ ،ﻭﻟﻴﺲ ﻣﺘﺼﻔﺎﹰ ﺑﺸﻲﺀ ﻣﻦ
ﺍﻷﻗﺴﺎﻡ ﺍﳋﻤﺴﺔ .ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﳋﱪ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻨﺪﺍﺀ ،ﻭﺇﳕﺎ ﻳﺼﲑ ﺃﺣﺪﳘﺎ ﻓﻴﻤﺎ ﻻ ﻳﺰﺍﻝ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٧ﻗﻮﻟﻪ] :ﺫﻫﺐ ﺑﻌﻀﻬﻢ[ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﻗﺪﺱ ﺳ ﺮﻩ ،ﻛﺬﺍ ﰲ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٨ﻗﻮﻟﻪ] :ﰲ ﺍﻷﺯﻝ ﺧﱪ[ ﻓﻴﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ ،ﺧﻼﻑ ﻣـﺎ ﻗـﺎﻝ ﺍﺑـﻦ ﺳـﻌﻴﺪ ،ﻓﻬـﻮ ﻭﺍﺣـﺪ
!١٦١ ﺷﺨﺼﻲ ﻟﻪ ﺗﻜﹼﺜﺮ ﺇﺿﺎﰲﹼ ﺑﺎﺧﺘﻼﻑ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺧﺼﻮﺹ ﺍﳌﻮﺍﺩ"١٢ .
ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻟﺘﺮﻙ ﻭﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻟﻌﻜﺲ)#،(١
ﻭﺣﺎﺻﻞ ﺍﻻﺳﺘﺨﺒﺎﺭ ﺍﳋﱪ ﻋﻦ ﻃﻠﺐ ﺍﻹﻋﻼﻡ ،ﻭﺣﺎﺻﻞ ﺍﻟﻨﺪﺍﺀ ﺍﳋﱪ ﻋﻦ
ﻃﻠﺐ ﺍﻹﺟﺎﺑﺔ ،ﻭﺭ ﺩ) (٢ﺑﺄﻧﺎ ﻧﻌﻠﻢ ﺍﺧﺘﻼﻑ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺍﺳﺘﻠﺰﺍﻡ
ﺍﻟﺒﻌﺾ) (٣ﻟﻠﺒﻌﺾ ﻻ ﻳﻮﺟﺐ ﺍﻻﺗﺤﺎﺩ .ﻓﺈﻥ ﻗﻴﻞ) :(٤ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺑﻼ ﻣﺄﻣﻮﺭ ﻭ
ﻣﻨﻬ ﻲ ﺳﻔﻪ ﻭﻋﺒﺚ ،ﻭﺍﻹﺧﺒﺎﺭ ﰲ ﺍﻷﺯﻝ ﺑﻄﺮﻳﻖ ﺍﳌﻀ ﻲ ﻛﺬﺏ ﳏﺾ ﳚﺐ
ﺗﻨـﺰﻳﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ .ﻗﻠﻨﺎ :ﺇﻥ ﱂ ﳒﻌﻞ ﻛﻼﻣﻪ ﰲ ﺍﻷﺯﻝ ﺃﻣﺮﺍﹰ ﻭﻴﹰﺎ ﻭﺧﱪﹰﺍ ﻓﻼ
ﺇﺷﻜﺎﻝ) ،(٥ﻭﺇﻥ ﺟﻌﻠﻨﺎﻩ ﻓﺎﻷﻣﺮ ﰲ ﺍﻷﺯﻝ ﻹﳚﺎﺏ ﲢﺼﻴﻞ ﺍﳌﺄﻣﻮﺭ ﺑﻪ) (٦ﰲ
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻟﻌﻜﺲ[ ﺃﻱ :ﺣﻘﻴﻘﺔ ﺍﻟﻨﻬﻲ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻛﻮﻥ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺍﻟﻔﻌـﻞ ﻣﻮﺟﺒـﹰﺎ ﻟﻠﺜـﻮﺍﺏ،
ﻭﺍﻹﻗﺪﺍﻡ ﻋﻠﻴﻪ ﻣﻮﺟﺒﹰﺎ ﻟﻠﻌﻘﺎﺏ" ١٢ .ﺭ"
) (٢ﻗﻮﻟـﻪ] :ﻭ ﺭ ﺩ ...ﺇﱁ[ ﺃﻱ :ﻳـﺪﻓﻊ ﻗـﻮﻝ ﺍﻹﻣـﺎﻡ ﺍﻟـﺮﺍﺯﻱ ،ﺑﺄﻧـﺎ ﻧﻌﻠـﻢ ﺍﺧـﺘﻼﻑ ﻫـﺬﻩ ﺍﳌﻌـﺎﱐ ﺃﻱ :ﺍﻷﻣـﺮ
ﻭﺍﻟﻨﻬﻲ ﻭﺍﳋﱪ ﺑﺎﻟﻀﺮﻭﺭﺓ؛ ﻷﻥﹼ ﺍﳋﱪ ﻫﻮ ﳛﺘﻤﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ،ﺩﻭﻥ ﺍﻷﻣـﺮ ﻭﺍﻟﻨـﻬﻲ ﻭﻏﲑﻫـﺎ؛ ﻷ ﹼـﺎ
ﺇﻧﺸﺎﺀﺍﺕ١٢ .
) (٣ﻗﻮﻟـﻪ] :ﻭﺍﺳـﺘﻠﺰﺍﻡ ﺍﻟـﺒﻌﺾ ...ﺇﱁ[ ﺃﻱ :ﺇﻥ ﺳـﹼﻠﻢ ﺃ ﹼﻥ ﻫـﺆﻻﺀ ﺍﻹﻧـﺸﺎﺀﺍﺕ ﺗـﺴﺘﻠﺰﻡ ﻣﻌـﲎ ﺍﻹﺧﺒـﺎﺭ ﻓﻬـﺬﺍ
ﺍﻻﺳﺘﻠﺰﺍﻡ ﻻﻳﻮﺟﺐ ﺍﻻﺗﺤﺎﺩ ﺇﱃ ﺍﳌﻔﻬﻮﻡ ،ﺣﱴ ﻳﺮﺟﻊ ﺍﻟﻜﻞﹼ ﺇﱃ ﺍﳋﱪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﺷﺒﻬﺔ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ،ﺃﻭﺭﺩﻭﻫـﺎ ﻋﻠﻴﻨـﺎ ﻹﺛﺒـﺎﺕ ﻣﺬﻫﺒـﻬﻢ ،ﻭﺗﻘـ ﺮﺭ ﻫـﺬﻩ ﺍﻟـﺸﺒﻬﺔ ﺑـﻮﺟﻬﲔ
ﺍﻷﻭﻝ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﺃﺯﻟﻴﺎﹰ ﻟﻜﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺯﻝ ﺁﻣﺮﹰﺍ ﻭﻧﺎﻫﻴﺎﹰ ﺑﻐﲑ ﳐﺎﻃﺐ ،ﻭﻫـﻮ ﺳـﻔﻪ ﻭﻋﺒـﺚ؛
ﻷﻧﻪ ﻳﻘﺼﺪ ﻣﻦ ﺍﻷﻣﺮ ﻣﺜ ﹰﻼ ﻃﻠﺐ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﳌﺨﺎﻃﺐ ﻭﻫﻮ ﻏﲑ ﳑﻜﻦ ﺑﺪﻭﻥ ﺍﳌﺄﻣﻮﺭ .ﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﺍﻹﺧﺒﺎﺭ
ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ ،ﻭﺻﺪﻕ ﻟﻔﻆ ﺍﳌﺎﺿﻲ ﻳﻘﺘﻀﻲ ﻭﻗﻮﻉ ﻣﻀﻤﻮﻧﻪ ﻗﺒـﻞ ﺍﻹﺧﺒـﺎﺭ ،ﻓﻠـﻮ ﻛـﺎﻥ
ﺍﻟﻜﻼﻡ ﺃﺯﻟﻴﹰﺎ ﻟﺰﻡ ﺍﻟﻜﺬﺏ ﻟﻌﺪﻡ ﻣﻀﻤﻮﻧﻪ ﰲ ﺍﻷ ﻭﻝ ،ﻭﺍﻟﻜﺬﺏ ﳏﺎﻝ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﻼ ﺇﺷﻜﺎﻝ[ ﻷﻥﹼ ﺍﻹﺷﻜﺎﻝ ﺇﳕﺎ ﻳﺮﺩ ﻟﻮ ﻛﺎﻥ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﰲ ﺍﻷﺯﻝ ﺃﻣﺮﺍﹰ ﻭ ﻴﹰﺎ ﻭ ﺧﱪﺍﹰ١٢.
) (٦ﻗﻮﻟﻪ] :ﻹﳚﺎﺏ ﲢﺼﻴﻞ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ...ﺇﱁ[ ﺃﻱ :ﺇﳕﺎ ﻳﻠﺰﻡ ﺍﻟﺴﻔﻪ ﻟـﻮ ﻛـﺎﻥ ﺃﻣـﺮ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻴـﻪ؛ ﻷﻥ
ﳚﺐ ﺇﺗﻴﺎﻧﻪ ﻭﺗﺮﻛﻪ ﻭﻗﺖ ﺃﻣﺮﻩ ﻭﻴـﻪ ﰲ ﺍﻷﺯﻝ ،ﻭﺃﻣـﺎ ﻟـﻮ ﻛـﺎﻥ ﺍﻷﻣـﺮ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ ﻹﳚـﺎﺏ ﲢـﺼﻴﻞ
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! "١٦٢
ﻭﻗﺖ ﻭﺟﻮﺩ ﺍﳌﺄﻣﻮﺭ ﻭﺻﲑﻭﺭﺗﻪ ﺃﻫﻼﹰ ﻟﺘﺤﺼﻴﻠﻪ) ،(١ﻓﻴﻜﻔﻲ ﻭﺟﻮﺩ ﺍﳌﺄﻣﻮﺭ ﰲ#
ﻋﻠﻢ ﺍﻵﻣﺮ)،(٢ﻛﻤﺎ ﺇﺫﺍ ﻗ ﺪﺭ ﺍﻟﺮﺟﻞ ﺍﺑﻨﺎﹰ) (٣ﻟﻪ ،ﻓﺄﻣﺮﻩ ﺑﺄﻥ ﻳﻔﻌﻞ ﻛﺬﺍ ﺑﻌﺪ ﺍﻟﻮﺟﻮﺩ،
ﻭﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﺯﻝ) (٤ﻻ ﺗﺘﺼﻒ ﺑﺸﻲﺀ ﻣﻦ ﺍﻷﺯﻣﻨﺔ؛ ﺇﺫ ﻻ ﻣﺎﺿﻲ ﻭﻻ
ﻣﺴﺘﻘﺒﻞ ﻭﻻ ﺣﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻟﺘﻨـﺰﻫﻪ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ،ﻛﻤﺎ ﺃﻥﹼ ﻋﻠﻤﻪ
ﺃﺯ ﹼﱄ ﻻ ﻳﺘﻐﻴﺮ ﺑﺘﻐﻴﺮ ﺍﻷﺯﻣﺎﻥ)...........................................،(٥
ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﰲ ﻭﻗﺖ ﻭﺟﻮﺩ ﺍﳌﺄﻣﻮﺭ ﻭﺻﲑﻭﺭﺗﻪ ﺃﻫﻼﹰ ﻟﺘﺤﺼﻴﻠﻪ ،ﻭﻛﺬﺍ ﺍﻟﻨﻬﻲ ﻣﻨﻪ ﺗﻌﺎﱃ ﻹﳚﺎﺏ ﺍﻟﻜ ﻒ ﻋﻦ
ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻭﻗﺖ ﺗﻌﹼﻠﻖ ﺍﻟﻨﻬﻲ ﺑﺎﳌﻜﻠﹼﻒ ،ﻓﻬﻮ ﻋﲔ ﺍﳊﻜﻤﺔ ﻟﻴﺲ ﺑﺴﻔﻪ ﻭﻋﺒﺚ١٢ .
) (١ﻗﻮﻟﻪ] :ﺃﻫﻼﹰ ﻟﺘﺤﺼﻴﻠﻪ[ ﺃﻱ :ﺻﺎﳊﺎﹰ ﻷﻥ ﻳﻜﻠﹼﻒ ﺑﺈﻳﻘﺎﻋﻪ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ،ﺃﻭ ﺑﺎﻟﻜ ﻒ ﻋﻦ ﺍﳌﻨﻬﻲ ﻋﻨﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﻴﻜﻔﻲ ﻭﺟﻮﺩ ﺍﳌﺄﻣﻮﺭ ﰲ ﻋﻠﻢ ﺍﻵﻣﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺭ ﺩ ﻣﺎ ﻗﻴـﻞ :ﺇﻥﹼ ﺍﳋﻄـﺎﺏ ﻻ ﺑـ ﺪ ﺃﻥ ﻳﻜـﻮﻥ ﺇﱃ
ﳐﺎﻃﺐ ﻣﻮﺟﻮﺩ ﰲ ﺍﳋـﺎﺭﺝ .ﻭﺍﳉـﻮﺍﺏ ﺃ ﹼﻥ ﻫـﺬﺍ ﺇﳕـﺎ ﻳﻠـﺰﻡ ﰲ ﺍﳋﻄـﺎﺏ ﺍﻟﻠﻔﻈـ ﻲ ،ﻭﺃﻣـﺎ ﰲ ﺍﳋﻄـﺎﺏ
ﺍﻟﻨﻔﺴﻲ ﻓﺎﻟﻮﺟﻮﺩ ﺍﻟﻌﻠﻤﻲ ﻛﺎﻑ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺇﺫﺍ ﻗ ﺪﺭ ﺍﻟﺮﺟﻞ ﺍﺑﻨﹰﺎ[ ﺃﻱ :ﻋﻠﻢ ﺍﻟﺮﺟﻞ ﺑﺄﻧﻪ ﺳـﻴﻮﻟﺪ ﻟـﻪ ﻭﻟـﺪ ﺑﺎﻟﻜـﺸﻒ ،ﺃﻭ ﺍﻹﳍـﺎﻡ ﺃﻭ ﺇﺧﺒـﺎﺭ
ﺍﳌﺨﱪ ﺍﻟﺼﺎﺩﻕ ،ﻓﺄﻣﺮﻩ ﺑﺄﻥ ﻳﻔﻌﻞ ﻛﺬﺍ ،ﻛﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗـﻒ" :ﻳـﺮﺩ ﻋﻠﻴـﻪ
ﺃﻥﹼ ﻣﺎ ﳚﺪﻩ ﺃﺣﺪﻧﺎ ﰲ ﺑﺎﻃﻨﻪ ﻫﻮ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﻄﻠﺐ ﻭﲣﻴﻠﻪ ،ﻭﻫﻮ ﳑﻜﻦ ﻟﻴﺲ ﺑﺴﻔﻪ ،ﻭﺃﻣﺎ ﻧﻔـﺲ ﺍﻟﻄﻠـﺐ
ﻓﻼ ﺷﻚ ﰲ ﻛﻮﻧﻪ ﺳﻔﻬﺎﹰ ،ﺑﻞ ﻗﻴﻞ :ﻫـﻮ ﻏـﲑ ﳑﻜـﻦ؛ ﻷﻥﹼ ﻭﺟـﻮﺩ ﺍﻟﻄﻠـﺐ ﺑـﺪﻭﻥ ﻣـﻦ ﻳﻄﻠـﺐ ﻣﻨـﻪ ﺷـﻲﺀ
ﳏﺎﻝ ...ﺇﱁ ،ﻭﺃﺟﺎﺏ ﻋﻨﻪ ﺑﻌﺾ ﺍﶈ ﺸﲔ :ﺑﺄ ﹼﻥ ﺍﳌﺮﺍﺩ ﻫﻮ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻠﺤﺎﺿﺮﻳﻦ½ :ﺇ ﹼﱐ ﺁﻣـ ﺮ ﺍﺑـﲏ
ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﺎﻟﻌﻠﻢ ،ﻓﺒﻠﻎ ﺇﻟﻴﻪ ﺃﻣﺮﻱ ﻓﻬﺬﺍ ﺣﻘﻴﻘﺔ ﺍﻟﻄﻠﺐ¼١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﺯﻝ[ ﺟﻮﺍﺏ ﻋﻦ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺜﺎﱐ ،ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﰲ ﺍﻷﺯﻝ ﻣﻨـ ﺰﻩ ﻋﻦ
ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻷﺯﻣﻨﺔ ،ﻭﺇﳕﺎ ﻳﻮﺻﻒ ﺑﺎﻷﺯﻣﻨﺔ ﻓﻴﻤﺎ ﻻ ﻳﺰﺍﻝ ﲝﺪﻭﺙ ﺍﻟﺘﻌﹼﻠﻘﺎﺕ ﻭﺍﻹﺯﻣﻨﺔ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﻻ ﻳﺘﻐﻴﺮ ﺑﺘﻐﻴﺮ ﺍﻷﺯﻣﺎﻥ[ ﻷ ﹼﻥ ﺍﻟﻌﻠﻢ ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ ،ﻻ ﻳﺘﻐﻴﺮ ﺑﺘﻐﻴﺮ ﺍﻟﺰﻣﺎﻥ ،ﺑﻞ ﻳﺘﻐﻴﺮ ﺗﻌﹼﻠﻘﻪ ﻭﺇﺿﺎﻓﺘﻪ،
ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺗﻐﻴﺮ ﺍﻟﺘﻌﻠﹼﻖ ﻭﺍﻹﺿﺎﻓﺔ ﺗﻐﻴﺮ ﺍﻟﺼﻔﺔ ﺍﳊﻘﻴﻘﻴﺔ" ١٢ .ﺭ""
!١٦٣
ﻭﹶﻟﻤﺎ ﺻ ﺮﺡ) (١ﺑﺄﺯﻟﻴﺔ ﺍﻟﻜﻼﻡ ﺣﺎﻭﻝ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﺎﹰ ﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻰ#
ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴ ﻲ ﺍﻟﻘﺪﱘ ﻛﻤﺎ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻨﻈﻢ ﺍﳌﺘﻠ ﻮ ﺍﳊﺎﺩﺙ ﻓﻘﺎﻝ:
)ﻭﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻏﲑ ﳐﻠﻮﻕ( ﻭﻋﹼﻘﺐ ﺍﻟﻘﺮﺁﻥ) (٢ﺑﻜﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ِﻟﻤﺎ
ﺫﻛﺮﻩ ﺍﳌﺸﺎﻳﺦ ﻣﻦ ﺃﻧﻪ ﻳﻘﺎﻝ :ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻏﲑ ﳐﻠﻮﻕ ،ﻭﻻ ﻳﻘﺎﻝ:
ﺍﻟﻘﺮﺁﻥ ﻏﲑ ﳐﻠﻮﻕ ،ﻟﺌ ﹼﻼ ﻳﺴﺒﻖ ﺇﱃ ﺍﻟﻔﻬﻢ) (٣ﺃﻥﹼ ﺍﳌﺆﹼﻟﻒ ﻣﻦ ﺍﻷﺻﻮﺍﺕ
ﻭﺍﳊﺮﻭﻑ ﻗﺪﱘ ﻛﻤﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﺍﳊﻨﺎﺑﻠﺔ) (٤ﺟﻬ ﹰﻼ) (٥ﺃﻭ ﻋﻨﺎﺩﺍﹰ .ﻭﺃﻗﺎﻡ ﻏﲑ
ﺍﳌﺨﻠﻮﻕ) (٦ﻣﻘﺎﻡ ﻏﲑ ﺍﳊﺎﺩﺙ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺍﺗﺤﺎﺩﳘﺎ ،ﻭﻗﺼﺪﺍﹰ ﺇﱃ ﺟﺮﻱ
) (١ﻗﻮﻟﻪ] :ﻭﻟﹶﻤﺎ ﺻﺮﺡ ...ﺇﱁ[ ﻳﻌﲏ :ﺑﻌﺪ ﺇﺛﺒﺎﺕ ﺃﺯﻟﻴـﺔ ﺍﻟﻜـﻼﻡ ﺍﻟﻨﻔـﺴﻲ ﺣﻜـﻢ ﺑﺄﺯﻟﻴـﺔ ﺍﻟﻘـﺮﺁﻥ ،ﺗﻨﺒﻴﻬـﺎﹰ
ﻋﻠﻰ ﺇﻃﻼﻕ ﺍﻟﻘـﺮﺁﻥ ﻋﻠـﻰ ﺍﻟﻜـﻼﻡ ﺍﻟﻨﻔـﺴﻲ؛ ﺇﺫ ﻟـﻮ ﻻ ﺇﻃﻼﻗـﻪ ﻋﻠـﻰ ﺍﻟﻜـﻼﻡ ﺍﻟﻨﻔـﺴﻲ ﱂ ﻳـﺼﺢ ﻧﻔـﻲ
ﺍﳊﺪﻭﺙ ﻋﻨﻪ.
) (٢ﻗﻮﻟﻪ] :ﻋﻘﹼﺐ ﺍﻟﻘﺮﺁﻥ ﺇﱁ[ ﻳﻌـﲏ :ﻗـﺎﻝ ﺍﳌـﺼﻨﻒ½ :ﺍﻟﻘـﺮﺁﻥ ﻛـﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ ﻏـﲑ ﳐﻠـﻮﻕ¼ ،ﻭﱂ ﻳﻘـﻞ:
½ﺍﻟﻘﺮﺁﻥ ﻏﲑ ﳐﻠﻮﻕ¼ ،ﻣﻊ ﺃ ﹼﻥ ﻫﺬﺍ ﺃﺣﻖ ﻣﻦ ﺍﻷﻭﻝ ،ﻭﺍﳋﻔﹼﺔ ﻣﻄﻠﻮﺑﺔ ﻋﻨﺪﻫﻢ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﻟﺌ ﹼﻼ ﻳﺴﺒﻖ ﺇﱃ ﺍﻟﻔﻬﻢ[ ﻳﻌﲏ :ﺃ ﹼﻥ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺷﺎﺋﻊ ﻋﻠـﻰ ﺫﻟـﻚ ﺍﳌﺆﻟﹼـﻒ ﻋﻨـﺪ ﺃﻫـﻞ ﺍﻟﻠﻐـﺔ
ﻭﺍﻟﻘ ﺮﺍﺀ ﻭﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ،ﲞﻼﻑ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﺸﺘﺮﻛﺎﹰ ﺑﲔ ﺍﻟﻠﻔﻈـ ﻲ ﻭﺍﻟﻨﻔـﺴ ﻲ ،ﻟﻜـ ﻦ
ﺍﳌﺘﺒﺎﺩﺭ ﻣﻨﻪ ﰲ ﻋﺮﻑ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻫﻮ ﺍﻟﻨﻔﺴﻲ ،ﻭﻗﻴـﻞ :ﻗـﺪ ﻳـﺴﺒﻖ ﺍﻟـﺬﻫﻦ ﻣـﻦ ﺍﻟﻘـﺮﺁﻥ ﺇﱃ ﻫـﺬﺍ
ﺍﳌﺆﻟﹼﻒ؛ ﻷﻥﹼ ﺍﻟﻘﺮﺁﻥ ﻳﺸﻌﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﳌﺘﻌﹼﻠﻘﺔ ﺑﺎﻟﻠﻔﻆ ﺩﻭﻥ ﺍﳌﻌﲎ" ١٢ .ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ".
) (٤ﻗﻮﻟﻪ] :ﺍﳊﻨﺎﺑﻠﺔ[ ﻭﻫﻢ ﺍﳌﻨﺴﻮﺑﻮﻥ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﳍﻤﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺟﻬﻼﹰ[ ﻛﻔﻰ ﺩﻟﻴ ﹰﻼ ﻋﻠﻰ ﺟﻬﻠﻬﻢ ﺃﻧﻪ ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﳉﻠﺪ ﻭﺍﻟﻐﻼﻑ ﻗﺪﳝﺎﻥ ،ﻓﻀﻼﹰ ﻋﻦ ﺍﳌـﺼﺤﻒ ،ﻛـﺬﺍ ﰲ
"ﺍﳌﻮﺍﻗﻒ" ،ﻫﺬﺍ ﻭﻻ ﳜﻔﻰ ﺃ ﹼﻥ ﺍﻟﺸﺎﺭﺡ ﱂ ﻳﻨﺴﺐ ﺍﳉﻬﻞ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﳍ ﻤﺎﻡ ﺣﱴ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺃﻗﺎﻡ ﻏﲑ ﺍﳌﺨﻠﻮﻕ[ ﺃﻱ :ﻗـﺎﻝ :ﻏـﲑ ﳐﻠـﻮﻕ ﻭﱂ ﻳﻘـﻞ :ﻏـﲑ ﺣـﺎﺩﺙ ،ﻣـﻊ ﺃ ﹼﻥ ﺍﳌـﺴﺘﻌﻤﻞ ﻋﻨـﺪ
ﺍﳌﺘﻜﻠﹼﻤﲔ ﺳِﻴﻤﺎ ﰲ ﲝﺚ ﺍﻟﺼﻔﺎﺕ ﻟﻔﻆ ﺍﻟﻘﺪﻡ ﻭﺍﳊﺪﻭﺙ"١٢ .
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ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻭﻓﻖ ﺍﳊﺪﻳﺚ ،ﺣﻴﺚ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ#
ﺗﻌﺎﱃ) (١ﻏﲑ ﳐﻠﻮﻕ ،ﻭﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﳐﻠﻮﻕ ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ¼)،(٢
ﻭﺗﻨﺼﻴﺼﹰﺎ ﻋﻠﻰ ﳏ ﹼﻞ ﺍﳋﻼﻑ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﳌﺸﻬﻮﺭﺓ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ) ،(٣ﻭﻫﻮ
ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﺃﻭ ﻏﲑ ﳐﻠﻮﻕ ،ﻭﳍﺬﺍ ﺗﺘﺮﺟﻢ ﻫﺬﺓ ﺍﳌﺴﺄﻟﺔ) (٤ﲟﺴﺄﻟﺔ
ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ .ﻭﲢﻘﻴﻖ ﺍﳋﻼﻑ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﻳﺮﺟﻊ ﺇﱃ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ
ﻭﻧﻔﻴﻪ ،ﻭﺇ ﹼﻻ ﻓﻨﺤﻦ ﻻ ﻧﻘﻮﻝ ﺑﻘﺪﻡ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳊﺮﻭﻑ ،ﻭﻫﻢ ﻻ ﻳﻘﻮﻟﻮﻥ ﲝﺪﻭﺙ
) (١ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ...ﺇﱁ[ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻋﺪﻱ ﰲ ﻛﺎﻣﻠـﻪ ﻣـﻦ ﺣـﺪﻳﺚ ﺃﰊ ﻫﺮﻳـﺮﺓ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ "ﺍﳌﻮﺿﻮﻋﺎﺕ" ،ﻭﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤ ﻲ ﰲ ﻣﺴﻨﺪﻩ ،ﻭﻗﺎﻝ ﺍﻟﺴﺨﺎﻭﻱ ﻭﺷﻴﺨﻪ
ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐﹼ :ﻫﻮ ﲜﻤﻴﻊ ﻃﺮﻗﻪ ﺑﺎﻃﻞ ،ﻧﻘﻠﻪ ﺍﺑﻦ ﺍﻟﺮﺑﻴﻊ ﰲ "ﺍﻟﺘﻤﻴﻴﺰ" ،ﻭﻗـﺎﻝ ﺍﻟـﺼﻐﺎﱐﹼ ﺑﺎﻃـﻞ .ﻭﰲ
ﺧﻼﺻﺔ ﺍﻟﻄﻴـﱯ ﻣﻮﺿﻮﻉ ،ﻟﻜﻦ ﺭﻭﻱ ﳓﻮﻩ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻦ ﻋﻠ ﻲ ﻭﺍﺑﻦ ﻣـﺴﻌﻮﺩ ﻭﺍﺑـﻦ ﻋﺒـﺎﺱ ﻣـﻦ ﺍﻟـﺼﺤﺎﺑﺔ،
ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻭﻏﲑﳘﺎ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٢ﻗﻮﻟﻪ] :ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ[ ﻗﺎﻝ ﺍﳌ ﹼﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺒـﺎﺭﻱ :ﺍﻋﻠـﻢ ﺃﻥﹼ ﻣـﺎ ﺟـﺎﺀ ﰲ ﻛـﻼﻡ
ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﻭﻏﲑﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻧﺎﻡ ﻣﻦ ﺗﻜﻔﲑ ﺍﻟﻘﺎﺋﻞ ﲞﻠﻖ ﺍﻟﻘـﺮﺁﻥ ﳏﻤـﻮﻝ ﻋﻠـﻰ ﻛﻔـﺮﺍﻥ ﺍﻟﻨﻌﻤـﺔ ،ﻻ
ﻛﻔﺮﺍﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳌﻠﹼﺔ ،ﲞﻼﻑ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ،ﺑﻞ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻥﹼ ﻻ ﻧﺰﺍﻉ ﰲ ﻫـﺬﻩ ﺍﻟﻘـﻀﻴﺔ؛
ﺇﺫ ﻻ ﺧﻼﻑ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺣﺪﻭﺙ ﺍﻟﻜﻼﻡ ﺍﻟﻠﻔﻈ ﻲ ،ﻭﻻ ﻧﺰﺍﻉ ﻟﻠﻤﻌﺘﺰﻟﺔ ﰲ ﻗﺪﻡ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴ ﻲ ﻟـﻮ ﺛﺒـﺖ
ﻋﻨﺪﻫﻢ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌ ﻲ ،ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻣﻦ ﻗﺎﻝ½ :ﺇﻥﹼ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻓﻘﺪ ﻛﻔﺮ¼ ،ﻓﻐـﲑ ﺛﺎﺑـﺖ ﻣـﻊ ﺃﻧـﻪ ﻣـﻦ
ﺍﻷﺣﺎﺩ ﻭﻗﺎﺑﻞ ﻟﻠﺘﺄﻭﻳﻞ ،ﻭﻣﻊ ﻫﺬﺍ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ :ﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻔﻈﻲ ﳐﻠـﻮﻕ ِﻟﻤـﺎ ﻓﻴـﻪ ﻣـﻦ ﺍﻹﻳﻬـﺎﻡ
ﺍﳌﺆ ﺩﻱ ﺇﱃ ﺍﻟﻜﻔﺮ ﻭﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﹰﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﺑﺎﻋﺘﺒﺎﺭ ﺑﻌـﺾ ﺇﻃـﻼﻕ ﺍﻟﻘـﺮﺁﻥ" ١٢ .ﺷـﺮﺡ ﺍﻟﻔﻘـﻪ
ﺍﻷﻛﱪ".
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻔﺮﻳﻘﲔ[ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ١٢ .
) (٤ﻗﻮﻟـﻪ] :ﺗﺘـﺮﺟﻢ ﻫـﺬﻩ ﺍﳌـﺴﺌﻠﺔ[ ﺃﻱ :ﺗﻌـﺮﻑ ﻫـﺬﻩ ﺍﳌـﺴﺌﻠﺔ ﲟـﺴﺌﻠﺔ ﺧﻠـﻖ ﺍﻟﻘـﺮﺁﻥ ﻻ ﲟـﺴﺌﻠﺔ ﺣـﺪﻭﺙ
!١٦٥ ﺍﻟﻘﺮﺁﻥ"١٢.
ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ .(١)ﻭﺩﻟﻴﻠﻨﺎ ﻣﺎ ﻣ ﺮ ﺃﻧﻪ ﺛﺒﺖ ﺑﺎﻹﲨﺎﻉ ﻭﺗﻮﺍﺗﺮ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ#
ﺃﻧﻪ ﻣﺘﻜﻠﹼﻢ ،ﻭﻻ ﻣﻌﲎ ﻟﻪ ﺳﻮﻯ ﺃﻥ ﻣﺘﺼﻒ ﺑﺎﻟﻜﻼﻡ) (٢ﻭﳝﺘﻨﻊ ﻗﻴﺎﻡ ﺍﻟﻠﻔﻈ ﻲ
ﺍﳊﺎﺩﺙ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ،ﻓﺘﻌﻴﻦ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻘﺪﱘ .ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﳍﻢ ﺑﺄ ﹼﻥ ﺍﻟﻘﺮﺁﻥ
ﻣﺘﺼﻒ ﲟﺎ ﻫﻮ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻕ ﻭﲰﺎﺕ ﺍﳊﺪﻭﺙ ﻣﻦ
ﺍﻟﺘﺄﻟﻴﻒ)(٣ﻭﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻹﻧـﺰﺍﻝ ﻭﺍﻟﺘﻨـﺰﻳﻞ ﻭﻛﻮﻧﻪ ﻋﺮﺑﻴﺎﹰ ﻣﺴﻤﻮﻋﹰﺎ ﻓﺼﻴﺤﹰﺎ ﻣﻌﺠﺰﺍﹰ
ﺇﱃ ﻏﲑ ﺫﻟﻚ) ،(٤ﻓﺈﳕﺎ ﻳﻜﻮﻥ ﺣ ﺠﺔ ﻋﻠﻰ ﺍﳊﻨﺎﺑﻠﺔ) (٥ﻻ ﻋﻠﻴﻨﺎ؛ ﻷﻧﺎ ﻗﺎﺋﻠﻮﻥ
ﲝﺪﻭﺙ ﺍﻟﻨﻈﻢ)...................................................... ،(٦
) (١ﻗﻮﻟﻪ] :ﲝﺪﻭﺙ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ [ﺑﻞ ﻳﻨﻜﺮﻭﻥ ﻭﺟﻮﺩﻩ ،ﻭﻟﻮ ﺛﺒﺖ ﻋﻨﺪﻫﻢ ﻟﻘﺎﻟﻮﺍ ﺑﻘﺪﻣﻪ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎ ،ﻓﺼﺎﺭ
ﳏﻞﹼ ﺍﻟﺒﺤﺚ ﻫﻮ ﺃﻥﹼ ﺍﻟﻨﻔﺴ ﻲ ﺛﺎﺑﺖ ﺃﻡ ﻻ" ١٢ .ﻧﱪﺍﺱ"
) (٢ﻗﻮﻟﻪ] :ﻣﺘﺼﻒ ﺑﺎﻟﻜﻼﻡ[ ﺃﻱ :ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ؛ ﻷﻥﹼ ﺻﺪﻕ ﺍﳌﺸﺘﻖ ﻋﻠﻰ ﺷﻲﺀ ﻳﺴﺘﻠﺰﻡ ﺛﺒـﻮﺕ ﻣﺄﺧـﺬ ﺍﻻﺷـﺘﻘﺎﻕ ﻟـﻪ،
ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﻗﻴﺎﻡ ﺍﻟﻠﻔﻈ ﻲ ﺍﳊﺎﺩﺙ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ﳏﺎﻝ ،ﻓﺘﻌﻴﻦ ﺃﻥﹼ ﺍﻟﺼﻔﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴ ﻲ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﺘﺄﻟﻴﻒ ...ﺇﱁ[ ﻭﻛﻮﻥ ﺍﻟﺘﺎﻟﻴﻒ ﻭﺍﻟﺘﻨﻈـﻴﻢ ﻣـﻦ ﲰـﺎﺕ ﺍﳊـﺪﻭﺙ ،ﺑﻨـﺎﺀ ﻋﻠـﻰ ﺃ ﹼـﺎ ﺗـﺴﺘﺪﻋﻲ
ﺍﻟﺘﻮﹼﻗﻒ ﻋﻠﻰ ﺍﻷﺟﺰﺍﺀ ،ﻓﻴﻜﻮﻥ ﳏﺘﺎﺟﺎﹰ ﺣﺎﺩﺛﹰﺎ ،ﻭﺍﻹﻧﺰﺍﻝ ﻭﺍﻟﺘﻨــﺰﻳﻞ ﻳﻮﺟـﺐ ﺍﻻﻧﺘﻘـﺎﻝ ﻣـﻦ ﻣﻜـﺎﻥ ﻋـﺎﻝ ﺇﱃ
ﺳﺎﻓﻞ ،ﻭﺍﳌﻜﺎﱐﹼ ﺣﺎﺩﺙ ،ﻭﻛﻮﻧﻪ ﻋﺮﺑﻴﺎﹰ ﻳﻮﺟﺐ ﻛﻮﻧﻪ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻌﺮﺏ ،ﻭﻛﻮﻧﻪ ﻓﺼﻴﺤﹰﺎ ﻳﻮﺟﺐ ﺃﻥ
ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﻭﺍﳌﺴﻤﻮﻉ ﻫﻮ ﺍﻟﺼﻮﺕ ،ﻭﻛﻮﻧﻪ ﻣﻌﺠﺰﺍﹰ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﳛﺪﺙ ﻋﻨﺪﻩ ﺍﻟﺘﺤ ﺪﻱ ،ﻛﺬﺍ
ﰲ ﻋﺎﻣﺔ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺇﱃ ﻏﲑ ﺫﻟﻚ[ ﻣﻦ ﻛﻮﻧﻪ ﺫﻛﺮﹰﺍ ﳏﺪﺛﹰﺎ ﻭﳎﻌﻮﻻﹰ ﻭﻛﺎﺋﻨﺎﹰ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻭﳓﻮ ﺫﻟﻚ ،ﻛﺬﺍ ﰲ
ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﳊﻨﺎﺑﻠﺔ[ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥﹼ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﺣﺮﻑ ﻭﺻﻮﺕ ،ﻳﻘﻮﻣﺎﻥ ﺑﺬﺍﺗﻪ ،ﻭﺇﻧﻪ ﻗﺪﱘ١٢ .
) (٦ﻗﻮﻟﻪ] :ﲝﺪﻭﺙ ﺍﻟﻨﻈﻢ[ ﻗﺪ ﻗ ﺪﻣﻨﺎ ﻋﻦ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ :ﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻔﻈـﻲ
ﳐﻠﻮﻕ ِﻟ ﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻹﻳﻬﺎﻡ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﻟﻜﻔﺮ"١٢ .
!١٦٦
ﻭﺇﳕﺎ ﺍﻟﻜﻼﻡ ﰲ ﺍﳌﻌﲎ ﺍﻟﻘﺪﱘ ،ﻭﺍﳌﻌﺘﺰﻟﺔ ﹶﻟﻤﺎ ﱂ ﳝﻜﻨﻬﻢ) (١ﺇﻧﻜﺎﺭ ﻛﻮﻧﻪ ﺗﻌﺎﱃ#
ﻣﺘﻜﻠﹼﻤﺎﹰ ،ﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻧﻪ ﺗﻌﺎﱃ ﻣﺘﻜﻠﹼﻢ ﲟﻌﲎ ﺇﳚﺎﺩ ﺍﻷﺻﻮﺍﺕ ﻭﺍﳊﺮﻭﻑ ﰲ
ﳏﺎﳍﺎ ﺃﻭ ﺇﳚﺎﺩ ﺃﺷﻜﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻭﺇﻥ ﱂ ﻳﻘﺮﺃ ﻋﻠﻰ
ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ) ،(٢ﻭﺃﻧﺖ ﺧﺒﲑ ﺑﺄ ﹼﻥ ﺍﳌﺘﺤ ﺮﻙ) (٣ﻣﻦ ﻗﺎﻣﺖ ﺑﻪ ﺍﳊﺮﻛﺔ ،ﻻ ﻣﻦ
ﺃﻭﺟﺪﻫﺎ ،ﻭﺇ ﹼﻻ ﻳﺼ ﺢ) (٤ﺍﺗﺼﺎﻑ ﺍﻟﺒﺎﺭﻱ ﺑﺎﻷﻋﺮﺍﺽ ﺍﳌﺨﻠﻮﻗﺔ ﻟﻪ ﺗﻌﺎﱃ ﻭﺍﷲ
ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﹰﺍ ﻛﺒﲑﺍﹰ .ﻭﻣﻦ ﺃﻗﻮﻯ ﺷﺒﻪ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻧﻜﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃ ﹼﻥ
ﺍﻟﻘﺮﺁﻥ ﺍﺳﻢ ﻟِﻤﺎ ﻧﻘﻞ ﺇﻟﻴﻨﺎ ﺑﲔ ﺩﻓﹼﱵ) (٥ﺍﳌﺼﺎﺣﻒ ﺗﻮﺍﺗﺮﺍﹰ ،ﻭﻫﺬﺍ ﻳﺴﺘﻠﺰﻡ ﻛﻮﻧﻪ
ﻣﻜﺘﻮﺑﺎﹰ ﰲ ﺍﳌﺼﺎﺣﻒ ﻣﻘﺮﻭﺍ ﺑﺎﻷﻟﺴﻦ ﻣﺴﻤﻮﻋﺎﹰ ﺑﺎﻵﺫﺍﻥ ،ﻭﻛﻞﹼ ﺫﻟﻚ ﻣﻦ ﲰﺎﺕ
) (١ﻗﻮﻟﻪ] :ﹶﻟﻤﺎ ﱂ ﳝﻜﻨﻬﻢ ...ﺇﱁ[ ﻟﺘﺼﺮﳛﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻧﻌﻘﺎﺩ ﺍﻹﲨﺎﻉ ﻭﺗﻮﺍﺗﺮ ﺍﻟﻨﻘـﻞ ﻋـﻦ ﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ
ﺍﻟﺴﻼﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ[ ﰲ ﻛﻴﻔﻴﺔ ﺃﺧﺬ ﺟﱪﺋﻴﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ :ﳜﻠﻖ
ﺍﷲ ﺗﻌـﺎﱃ ﺻـﻮﺗﹰﺎ ،ﻓﻴـﺴﻤﻌﻪ ﺟﱪﺋﻴـﻞ ﻭﻳﻨــﺰﻝ ﺑـﻪ ،ﻭﻗـﺎﻝ ﺑﻌـﻀﻢ :ﻳﻨﻈـﺮ ﺇﱃ ﺍﻟﻨﻘـﻮﺵ ﺍﳌﻜﺘﻮﺑـﺔ ﰲ ﺍﻟﻠـﻮﺡ
ﺍﶈﻔﻮﻅ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺃﻧﺖ ﺧﺒﲑ ﺑﺄﻥﹼ ﺍﳌﺘﺤﺮﻙ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺍﻹﻳﺮﺍﺩ ﺑﺄﻥﹼ ﻣﻌﲎ ﺍﳌﺸﺘﻖ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻣﺒﺪﺀﻩ ،ﻻ ﻣﻦ ﻗﺎﻡ ﺑﻪ
ﺇﳚﺎﺩ ﻣﺒﺪﺀﻩ ﻭﺧﻠﻘﻪ ،ﻭﺇﻻﹼ ﻟﻜﺎﻥ ﺍﻟﻘﺎﺋﻢ ﻣﻘﻴﻤﺎﹰ ،ﻭﺍﳌﺘﺤﺮﻙ ﳏ ﺮﻛﹰﺎ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٤ﻗﻮﻟﻪ] :ﻭﺇ ﹼﻻ ﻳﺼﺢ ...ﺇﱁ[ ﺃﻱ :ﺇﻥ ﱂ ﻳﻜﻦ ﺍﳌﺘﺤـﺮﻙ ﻣـﻦ ﻗـﺎﻡ ﺑـﻪ ﺍﳊﺮﻛـﺔ ،ﺑـﻞ ﻣـﻦ ﺃﻭﺟـﺪﻫﺎ ،ﻟـﺼ ﺢ
ﺍﺗﺼﺎﻑ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﲝﺴﺐ ﺍﻟﻠﻐﺔ ﺑﺎﻷﻋﺮﺍﺽ ﺍﳌﺨﻠﻮﻗﺔ ﻟﻪ ﺗﻌﺎﱃ ،ﺑﺄﻥ ﻳﻘﺎﻝ :ﺇﻧﻪ ﺗﻌـﺎﱃ ﺃﺳـﻮﺩ ﲟﻌـﲎ :ﺃﻥ
ﳜﻠﻖ ﺍﻟﺴﻮﺍﺩ ﰲ ﺍﻷﺟﺴﺎﻡ ،ﻓﻼ ﻳﺮﺩ ﺑﺄﻥﹼ ﺇﻃﻼﻕ ﺍﳌﺸﺘ ﻖ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﻋﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻣﻮﻗـﻮﻑ ﻋﻠـﻰ ﺇﺫﻥ
ﺍﻟﺸﺮﻉ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺩﻓﹼﱵ[ ﺍﻟﺪﻓﹼﺔ ﺍﳉﻨﺐ ﻣﻦ ﻛﻞﹼ ﺷﻲﺀ ﺃﻭ ﺻﻔﺤﺘﻪ ،ﻳﻘﺎﻝ½ :ﺑﺎﺕ ﻳﺘﻘﹼﻠـﺐ ﻋﻠـﻰ ﺩﻓﹼﺘﻴـﻪ¼ ،ﻭﻣﻨـﻪ½ :ﺩﹼﻓﺘـﺎ
ﺍﳌﺼﺤﻒ¼" ١٢ .ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ"".
!١٦٧
ﺍﳊﺪﻭﺙ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻓﺄﺷﺎﺭ ﺇﱃ ﺍﳉﻮﺍﺏ ﺑﻘﻮﻟﻪ) :ﻭﻫﻮ( ﺃﻱ :ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻫﻮ#
ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ )ﻣﻜﺘﻮﺏ) (١ﰲ ﻣﺼﺎﺣﻔﻨﺎ( ﺃﻱ :ﺑﺄﺷﻜﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺻﻮﺭ
ﺍﳊﺮﻭﻑ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻴﻪ )ﳏﻔﻮﻅ) (٢ﰲ ﻗﻠﻮﺑﻨﺎ( ﺃﻱ :ﺑﺎﻷﻟﻔﺎﻅ ﺍﳌﺨﻴﻠﺔ)) (٣ﻣﻘﺮﻭ
ﺑﺄﻟﺴﻨﺘﻨﺎ( ﲝﺮﻭﻓﻪ ﺍﳌﻠﻔﻮﻇﺔ ﺍﳌﺴﻤﻮﻋﺔ )ﻣﺴﻤﻮﻉ ﺑﺂﺫﺍﻧﻨﺎ( ﺑﺘﻠﻚ ﺃﻳﻀﺎﹰ )ﻏﲑ
ﺣﺎﻝﹼ ﻓﻴﻬﺎ() (٤ﺃﻱ :ﻣﻊ ﺫﻟﻚ ﻟﻴﺲ ﺣﺎ ﹰﻻ ﰲ ﺍﳌﺼﺎﺣﻒ ﻭﻻ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﻻ ﰲ
ﺍﻷﻟﺴﻨﺔ ﻭﻻ ﰲ ﺍﻵﺫﺍﻥ ،ﺑﻞ ﻫﻮ ﻣﻌﲎ ﻗﺪﱘ) (٥ﻗﺎﺋﻢ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻳﻠﻔﻆ
) (١ﻗﻮﻟﻪ] :ﻣﻜﺘﻮﺏ ...ﺇﱁ[ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﺍﻟﻄﱡﻮﺭِ oﻭ ِﻛﺘﺎﺏٍ ﻣ ﺴﻄﹸﻮﺭٍ oﻓِﻲ ﺭ ﻕ ﻣﻨﺸﻮ ٍﺭ﴾]ﺍﻟﻄﻮﺭ[٣-١ :
ﺍﻵﻳﺔ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻓِﻲ ﺻﺤٍ ﻒ ﻣﻜﹶ ﺮﻣٍﺔ oﻣ ﺮﻓﹸﻮ ﻋﺔٍ ﻣ ﹶﻄ ﻬﺮﺓٍ ِ oﺑﹶﺄﻳﺪِﻱ ﺳﹶﻔ ﺮٍﺓ ِ oﻛ ﺮﺍٍﻡ ﺑﺮﺭﺓ﴾]ﻋﺒﺲ:
،[١٦-١٣ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺇِﻧﻪ ﻟﹶﻘﹸﺮَﺁ ﹲﻥ ﹶﻛ ِﺮﱘِ o ﻓﻲ ﻛِﺘﺎ ٍﺏ ﻣﻜﹾﻨﻮﻥٍ oﻻ ﻳﻤ ﺴﻪِ ﺇﻻﱠ ﺍﹾﻟﻤﻄﹶ ﻬﺮﻭ ﹶﻥ﴾]ﺍﻟﻮﺍﻗﻌﺔ:
،[٧٩-٧٦ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ،ﻭﻋﻠﻴﻪ ﺗﺒﺘﲏ ﺣﺮﻣﺔ ﻣ ﺲ ﺍﳌﺼﺤﻒ ﻟﻠﻤﺤﺪﺙ١٢ .
) (٢ﻗﻮﻟﻪ] :ﳏﻔﻮﻅ ...ﺇﱁ[ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺑ ﹾﻞ ﻫ ﻮ َﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻓِﻲ ﺻ ﺪﻭ ِﺭ ﺍﱠﻟﺬِﻳﻦ ﺃﹸﻭﺗـﻮﺍ ﺍﹾﻟﻌِﻠﹾـ ﻢ﴾]ﺍﻟﻌﻨﻜﺒـﻮﺕ:
،[٤٩ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻧ ﺰﻝﹶ ﺑِِﻪ ﺍﻟﺮﻭﺡ ﺍ َﻷﻣِ ﲔ oﻋﻠﹶﻰ ﻗﹶﹾﻠﺒِﻚ]﴾ﺍﻟﺸﻌﺮﺍﺀ١٢ .[١٩٤-١٩٣ :
) (٣ﻗﻮﻟﻪ] :ﺍﻷﻟﻔﺎﻅ ﺍﳌﺨﻴﻠﺔ[ ﺍﻟﻈـﺎﻫﺮ ﺃﻧـﻪ ﺃﺭﺍﺩ ﺑﺎﳌﺨﻴﻠـﺔ ﺍﳌﺨﺰﻭﻧـﺔ ﰲ ﺣﺎ ﺳـﺔ ﺍﳋﻴـﺎﻝ ﻋﻠـﻰ ﻭﻓـﻖ ﻣـﺬﻫﺐ
ﺍﳊﻜﻤﺎﺀ ﻣﻦ ﺃ ﹼﻥ ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ ﻳﺄﺧﺬ ﺻﻮﺭ ﺍﶈﺴﻮﺳﺎﺕ ﻋﻦ ﺍﳊﻮﺍﺱ ﺍﻟﻈﺎﻫﺮﺓ ﻭﻳﺴﹼﻠﻤﻬﺎ ﺇﱃ ﺍﳋﻴﺎﻝ،
ﻭﺫﻫﺐ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻉ ﺇﱃ ﺃﻥﹼ ﳏ ﹼﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻔﻆ ﻫﻮ ﺍﻟﻘﻠﺐ ،ﻭﺍﻟﻨﺼﻮﺹ ﻣﻌﺎﺿﺪﺓ ﳍﻢ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻏﲑ ﺣﺎﻝ ﻓﻴﻬﺎ[ ﺃﻱ :ﻧﻔﺴﻪ ﺍﻟﻘﺪﳝﺔ ﻏﲑ ﺣﺎﹼﻟﺔ ﰲ ﻫﺬﻩ ﺍﶈﺎ ﹼﻝ ،ﺑﻞ ﺇﳕﺎ ﲢﻞﹼ ﻓﻴﻬﺎ ﺻﻮﺭﻩ ،ﻭﺩﻭﺍﻟـﻪ
ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻌﻴﻨﻴﺔ ﺃﻭﺍﳋﻴﺎﻟﻴﺔ ﺃﻭﺍﻟﻜﺘﺎﺑﻴﺔ ،ﺣﻠﻮﻝ ﺍﻟﻌﺮﺽ ﰲ ﻣﻮﺿﻮﻋﻪ ﺃﻭ ﺍﳌﺘﻤﻜﹼﻦ ﰲ ﻣﻜﺎﻧﻪ ،ﻓﻬـﺬﺍ ﺇﺷـﺎﺭﺓ ﺇﱃ
ﻛﻼﻣﻪ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻘﺪﱘ ،ﻛﻤﺎ ﺃ ﹼﻥ ﺍﻷ ﻭﻝ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﻈﺎﻫﺮﻩ ﻭﳎﺎﻟﻴـﻪ ﻭﺃﺷـﺒﺎﺣﻪ ﻭﻋﺒﺎﺭﺍﺗـﻪ ﻭﻋﻨﻮﺍﻧﺎﺗـﻪ ﺍﻟﺪﺍﹼﻟـﺔ
ﻋﻠﻴﻪ ،ﺍﳌﻌﺒﺮ ﺎ ﻋﻨﻪ ﺍﳌﺒﺎﻳﻨﺔ ﻟـﻪ ﻭﺟـﻮﺩﺍﹰ ﻭﺣﻘﻴﻘـﺔ ،ﻭﱂ ﺗﻜـﻦ ﻣـﻦ ﻧﻮﻋـﻪ ﻭﻻ ﺟﻨـﺴﻪ ﺃﻳـﻀﹰﺎ ﻛﻤـﺎ ﻳﺰﻋﻤـﻪ
ﺍﳊﻨﺎﺑﻠﺔ ،ﻓﺘﺪﺑﺮ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٥ﻗﻮﻟﻪ] :ﺑﻞ ﻫﻮ ﻣﻌﲎ ﻗﺪﱘ[ ﺃﻱ :ﻟﻴﺴﺖ ﻫـﺬﻩ ﺍﻟـﻮﺟـﻮﺩﺍﺕ ﰲ ﻫـﺬﻩ ﺍﶈﺎ ﹼﻝ ﻭﺍﳌﻮﺿﻮﻋـﺎﺕ ﻭﺟـﻮﺩﺍﺕ
Å
! "١٦٨
ﻭﻳﺴﻤﻊ ﺑﺎﻟﻨﻈﻢ ﺍﻟﺪﺍﻝﹼ ﻋﻠﻴﻪ ،ﻭﳛﻔﻆ ﺑﺎﻟﻨﻈﻢ ﺍﳌﺨﻴﻞ ﻭﻳﻜﺘﺐ ﺑﻨﻘﻮﺵ ﻭﺃﺷﻜﺎﻝ#
ﻣﻮﺿﻮﻋﺔ ﻟﻠﺤﺮﻭﻑ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺍﻟﻨﺎﺭ ﺟﻮﻫﺮ ﻣﻀﻲﺀ ﳏﺮﻕ¼،
ﻳﺬﻛﺮ ﺑﺎﻟﻠﻔﻆ ﻭﻳﻜﺘﺐ ﺑﺎﻟﻘﻠﻢ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﻛﻮﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺎﺭ ﺻﻮﺗﹰﺎ ﻭﺣﺮﻓﺎﹰ،
ﻭﲢﻘﻴﻘﻪ ﺃﻥﹼ) (١ﻟﻠﺸﻲﺀ ﻭﺟﻮﺩﺍﹰ ﰲ ﺍﻷﻋﻴﺎﻥ ﻭﻭﺟﻮﺩﺍﹰ ﰲ ﺍﻷﺫﻫﺎﻥ ﻭﻭﺟﻮﺩﹰﺍ ﰲ
ﺍﻟﻌﺒﺎﺭﺓ ﻭﻭﺟﻮﺩﹰﺍ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ،ﻓﺎﻟﻜﺘﺎﺑﺔ ﺗﺪﻝﹼ) (٢ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﻭﻫﻲ ﻋﻠﻰ ﻣﺎ ﰲ
ﺍﻷﺫﻫﺎﻥ) (٣ﻭﻫﻮ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻷﻋﻴﺎﻥ ،ﻓﺤﻴﺚ ﻳﻮﺻﻒ) (٤ﺍﻟﻘﺮﺁﻥ ﲟﺎ ﻫﻮ ﻣﻦ
ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴ ﻲ ،ﻻ ﻟﻄﺒﻌﻪ ﻭﻻ ﺗﺸﺨﺼﻪ ،ﻭﺇﳕﺎ ﻫـﻲ ﻭﺟـﻮﺩﺍﺕ ﺗﻌﺒﲑﺍﺗـﻪ ﻭﻋﻨﻮﺍﻧﺎﺗـﻪ ،ﻭﺇﳕـﺎ ﻭﺟـﻮﺩﻩ ﻗﻴﺎﻣـﻪ
ﺍﻟﻘﺪﱘ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ﻟﻜﻮﻧﻪ ﺻـﻔﺔ ﻭﺣﻘﻴﻘـﺔ ﻧﺎﻋﺘﻴـﺔ ،ﻭﻭﺟـﻮﺩ ﺍﻟـﺼﻔﺔ ﰲ ﻧﻔـﺴﻬﺎ ﻫـﻮ ﻭﺟﻮﺩﻫـﺎ ﳌﻮﺿـﻮﻋﻬﺎ
ﻭﻣﻮﺻﻮﻓﻬﺎ ﻋﻠﻰ ﻣﺎ ﺗﻘﺮﺭ ﰲ ﻣﻮﺿﻌﻪ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ" ﺑﺘﺼ ﺮﻑ.
) (١ﻗﻮﻟﻪ] :ﲢﻘﻴﻘﻪ ﺃ ﹼﻥ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﺇﻃﻼﻕ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺑﺎﻋﺘﺒﺎﺭ ﻋﻼﻗـﺔ
ﺍﻟﺪﻻﻟﺔ ،ﻭﺍﻟﺘﻌﺒﲑ ﺗﺴﻤﻴﺔ ﻟﻠﺪﺍ ﹼﻝ )ﺍﳌﻌﺒـﺮ ﺑـﻪ( ﺑﺎﺳـﻢ ﺍﳌـﺪﻟﻮﻝ )ﺍﳌﻌﺒـﺮ ﻋﻨـﻪ( ،ﻭﺇﳕـﺎ ﺍﳊﻘﻴﻘـﺔ ﻫـﻮ ﺍﻟـﺸﻲﺀ
ﺑﻮﺟﻮﺩﻩ ﺍﻟﻌﻴﲏ ،ﹸﺛﻢ ﻧﺴﺒﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻫﲏ ﻭﺍﻟﻠﻔﻈ ﻲ ﻭﺍﻟﻜﺘـﺎ ﰊ ﺇﱃ ﺍﻟـﺸﻲﺀ ﲡـﻮﺯ ،ﻭﺇﳕـﺎ ﻫـﻮ ﺍﳌـﺴﺘﻨﺪ ﺇﱃ
ﺩﻭﺍﹼﻟﻪ ،ﺍﻟﺼﻮﺭ ﻭﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻨﻘﻮﺵ "١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ"
) (٢ﻗﻮﻟﻪ] :ﻓﺎﻟﻜﺘﺎﺑﺔ ﺗﺪ ﹼﻝ ...ﺇﱁ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻜﺘﺎﺑﺔ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺩﻻﻟﺔ ﻭﺿﻌﻴﺔ ،ﻭﺍﻟﻌﺒﺎﺭﺓ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﻣـﺎ ﰲ
ﺍﻷﺫﻫﺎﻥ ﺩﻻﻟﺔ ﻭﺿﻌﻴﺔ ،ﻭﻣﺎ ﰲ ﺍﻟﺬﻫﻦ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﳋﺎﺭﺝ ﺩﻻﻟﺔ ﺫﺍﺗﻴﺔ " ١٢.ﺭ"
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻷﺫﻫﺎﻥ[ ﻫﺬﺍ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻷﻟﻔﺎﻅ ﻣﻮﺿﻮﻋﺔ ﻟﻠﺼﻮﺭ ﺍﻟﺬﻫﻨﻴﺔ ،ﺃﻭ ﺍﻷﻋﻴﺎﻥ ﺍﳋﺎﺭﺟﻴـﺔ،
ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻮﺿﻮﻉ ﻟﻪ ﻟﻸﻟﻔـﺎﻅ ،ﻓﻘﻴـﻞ :ﺍﻟـﺼﻮﺭﺓ ﺍﻟﺬﻫﻨﻴـﺔ؛ ﻷـﺎ ﺍﳊﺎﺻـﻠﺔ ﰲ ﺍﻟـﺬﻫﻦ ،ﻭﻗﻴـﻞ:
ﺍﻷﻋﻴﺎﻥ ﺍﳋﺎﺭﺟﻴﺔ؛ ﻷﺎ ﻣﻨﺎﻁ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﺍﳌﺘﻠﻔﺖ ﺇﻟﻴﻬـﺎ ﺑﺎﻟـﺬﺍﺕ ،ﻭﺍﻟﺘﺤﻘﻴـﻖ ﺃﻥﹼ ﺍﳌﻮﺿـﻮﻉ ﻟـﻪ ﻧﻔـﺲ
ﺍﻟﺸﻲﺀ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻫﻲ ،ﺑﻼ ﺧﺼﻮﺻﻴﺔ ﻇﺮﻑ ﺩﻭﻥ ﻇﺮﻑ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺤﻴﺚ ﻳﻮﺻﻒ ...ﺇﱁ[ ﻳﻌـﲏ :ﺇﺫﺍ ﻋﺮﻓـﺖ ﺃﻥﹼ ﺇﻃـﻼﻕ ﺍﻟﻘـﺮﺁﻥ ﻋﻠـﻰ ﺍﳌﻜﺘـﻮﺏ ﰲ ﺍﳌـﺼﺎﺣﻒ،
ﻭﺍﶈﻔﻮﻅ ﰲ ﺍﻟﻘﻠﻮﺏ ،ﻭﺍﳌﻘﺮﻭ ﺑﺎﻷﻟﺴﻦ ،ﻭﺍﳌﺴﻤﻮﻉ ﺑﺎﻵﺫﺍﻥ ،ﺑﺎﻋﺘﺒﺎﺭ ﺃﺎ ﺩﺍﻟﹼـﺔ ﻋﻠﻴـﻪ ﻭﺗﻌـﺒﲑﺍﺕ ﻋﻨـﻪ،
ﻓﺤﻴﺚ ﻳﻮﺻﻒ ﺍﻟﻘﺮﺁﻥ ﲟﺎ ﻫﻮ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﻘﺪﱘ ﻳﺮﺍﺩ ﺑﻪ ﺫﺍﺗﻪ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳋﺎﺭﺝ ﻣﻦ ﻏﲑ ﻣﻼﺣﻈﺔ ﺃﻣـﺮ
ﻳﺪﻝﹼ ﻋﻠﻴﻪ ،ﻭﺣﻴﺚ ﻳﻮﺻﻒ ﲟﺎ ﻫﻮ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﶈﺪﺛﺎﺕ ﻳﺮﺍﺩ ﺑﻪ ﻣﻈﺎﻫﺮﻩ ﻭﺩﻭﺍﻟﹼـﻪ ﻣـﻦ ﺍﻷﻟﻔـﺎﻅ ﺍﳌﻨﻄﻮﻗـﺔ
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! "١٦٩
ﻟﻮﺍﺯﻡ ﺍﻟﻘﺪﱘ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ½ :ﺍﻟﻘﺮﺁﻥ ﻏﲑ ﳐﻠﻮﻕ¼ ،ﻓﺎﳌﺮﺍﺩ ﺣﻘﻴﻘﺘﻪ#
ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳋﺎﺭﺝ ،ﻭﺣﻴﺚ ﻳﻮﺻﻒ ﲟﺎ ﻫﻮ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﳌﺨﻠﻮﻗﺎﺕ
ﻭﺍﶈﺪﺛﺎﺕ ﻳﺮﺍﺩ ﺑﻪ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻨﻄﻮﻗﺔ ﺍﳌﺴﻤﻮﻋﺔ ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ½ :ﻗﺮﺃﺕ ﻧﺼﻒ
ﺍﻟﻘﺮﺁﻥ¼ ،ﺃﻭ ﺍﳌﺨﻴﻠﺔ ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ½ :ﺣﻔﻈﺖ ﺍﻟﻘﺮﺁﻥ¼ ،ﺃﻭ ﻳﺮﺍﺩ ﺑﻪ ﺍﻷﺷﻜﺎﻝ
ﺍﳌﻨﻘﻮﺷﺔ ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ½:ﳛﺮﻡ ﻟﻠﻤﺤﺪﺙ ﻣﺲ ﺍﻟﻘﺮﺁﻥ¼ .ﻭﻟﹶ ﻤﺎ ﻛﺎﻥ) (١ﺩﻟﻴﻞ
ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻫﻮ ﺍﻟﻠﻔﻆ) (٢ﺩﻭﻥ ﺍﳌﻌﲎ ﺍﻟﻘﺪﱘ ،ﻋﺮﻓﹼﻪ ﺃﳝﺔ ﺍﻷﺻﻮﻝ
ﺑﺎﳌﻜﺘﻮﺏ ﰲ ﺍﳌﺼﺎﺣﻒ ﺍﳌﻨﻘﻮﻝ ﺑﺎﻟﺘﻮﺍﺗﺮ ،ﻭﺟﻌﻠﻮﻩ ﺍﲰﺎﹰ ﻟﻠﻨﻈﻢ ﻭﺍﳌﻌﲎ
ﲨﻴﻌﹰﺎ ،ﺃﻱ :ﻟﻠﻨﻈﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻻﻟﺔ) (٣ﻋﻠﻰ ﺍﳌﻌﲎ ،ﻻ ﺮﺩ ﺍﳌﻌﲎ).(٤
ﺍﳌﺴﻤﻮﻋﺔ ،ﺃﻭ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻨﻘﻮﺷﺔ ،ﻭﺣﻴﻨﺌﺬ ﻻ ﻳﺮﺩ ﺑﺄﻥﹼ ﻫـﺬﺍ ﺍﻟﺘﺤﻘﻴـﻖ ﲢﻘﻴـﻖ ﺟـﻮﺍﺏ ﺁﺧـﺮ ،ﻻ ﲢﻘﻴـﻖ
ﺟﻮﺍﺏ ﺍﳌﺼﻨﻒ ﻛﻤﺎ ﺃﻭﺭﺩ ﺑﻌﺾ ﺍﶈﺸﲔ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﻟﹶ ﻤﺎ ﻛﺎﻥ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ﺣﺎﺻﻠﻪ :ﺃﻥﹼ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ½ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺣﻘﻴﻘﺔ ﻭﻫﻮ ﺍﳌﻌﲎ
ﺍﻟﻘﺪﱘ ،ﻭﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺍﻟﻨﻘﻮﺵ ﻭﺍﻷﻟﻔﺎﻅ ﳎﺎﺯ ،ﺑﺎﻋﺘﺒﺎﺭ ﻋﻼﻗﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﻌﺒﲑ¼ ،ﲞـﻼﻑ ﻣـﺎ ﺫﻛـﺮﻩ ﺃﻳﻤـﺔ
ﺍﻷﺻﻮﻝ ﻣﻦ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﺳﻢ ﻟﻠﻤﻜﺘﻮﺏ ﰲ ﺍﳌﺼﺎﺣﻒ ...ﺇﱁ ،ﻓﺈﻧﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻟﻠﻔﻈ ﻲ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻟﻠﻔﻆ[ ﻣﻠﺨﺺ ﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﻣﻄﻤﺢ ﻧﻈﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺑﺎﻟﺬﺍﺕ ،ﻫـﻮ ﺍﻻﺳـﺘﺪﻻﻝ ﻋﻠـﻰ ﺍﻷﺣﻜـﺎﻡ
ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﻻ ﳜﻔﻰ ﺃﻥﹼ ﺍﻻﺳﺘﺪﻻﻝ ﺇﳕﺎ ﻳﺘﺤﹼﻘﻖ ﺑﺎﻟﻨﻈﻢ ﺍﻟـﺪﺍﻝﹼ ﻋﻠـﻰ ﺍﳌﻌـﲎ ﻻ ﺑـﺎﳌﻌﲎ ﺍﻟﻘـﺪﱘ ،ﻓـﺎﻋﺘﱪﻭﺍ
ﺍﻟﻘﺮﺁﻥ ﻣﻮﺿﻮﻋﹰﺎ ﻟﻠﻨﻈﻢ ﻭﺍﳌﻌﲎ ،ﻭﺍﲰﹰﺎ ﻭﺣﻘﻴﻘﺔ ﻓﻴﻬﻤﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻠﻨﻈﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻻﻟﺔ[ ﺃﻱ :ﺍﻟﻘﺮﺍﻥ ﻟﻴﺲ ﺍﲰﹰﺎ ﺮﺩ ﺍﻟـﻨﻈﻢ ﻣـﻦ ﻏـﲑ ﺍﻋﺘﺒـﺎﺭ ﺍﳌﻌـﲎ ،ﺑـﻞ ﻫـﻮ
ﺍﻟﻨﻈﻢ ﺍﻟﺪﺍ ﹼﻝ ﻋﻠﻰ ﺍﳌﻌﲎ؛ ﻷ ﹼﻥ ﻛﻮﻧﻪ ﻋﺮﺑﻴﹰﺎ ﻣﻜﺘﻮﺑﹰﺎ ﰲ ﺍﳌﺼﺎﺣﻒ ﻣﻨﻘﻮﻻﹰ ﺑﺎﻟﺘﻮﺍﺗﺮ ،ﺻﻔﺔ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝﹼ ﻋﻠـﻰ
ﺍﳌﻌﲎ ،ﻭﻛﺬﺍ ﺍﻹﻋﺠﺎﺯ ﻳﺘﻌﹼﻠﻖ ﺑﺎﻟﺒﻼﻏﺔ ،ﻭﻫﻲ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻠﻔﻆ ﺑﺎﻋﺘﺒﺎﺭ ﺇﻓﺎﺩﺗﻪ ﺍﳌﻌﲎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﺮﺩ ﺍﳌﻌﲎ[ ﺃﻱ :ﻟﻴﺲ ﺍﻟﻘﺮﺁﻥ ﺍﲰﺎﹰ ـﺮﺩ ﺍﳌﻌـﲎ ﻣـﻦ ﻏـﲑ ﺍﻋﺘﺒـﺎﺭ ﺍﻟـﻨﻈﻢ ،ﻭـﺬﺍ ﻳﻨـﺪﻓﻊ
ﺍﻟﺘﻮ ﻫﻢ ﺍﻟﻨﺎﺷﻲ ﻣﻦ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌـﺎﱃ ﲜـﻮﺍﺯ ﺍﻟﻘـﺮﺍﺀﺓ ﺑﺎﻟﻔﺎﺭﺳـﻴﺔ ،ﺃﻧـﻪ ﺍﻋﺘـﱪ
ﳎ ﺮﺩ ﺍﳌﻌﲎ ﰲ ﺣﻖ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ،ﻭﺍﻟﺼﺤﻴﺢ ﺍﳌﻌﺘﻤﺪ ﺃ ﹼﻥ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺭﺟﻊ ﻋـﻦ
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! "١٧٠
ﻭﺃﻣﺎ ﺍﻟﻜﻼﻡ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﻫﻮ ﺻﻔﺔ ﺍﷲ ﺗﻌﺎﱃ ﻓﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ (١)ﺇﱃ ﺃﻧﻪ ﳚﻮﺯ#
ﺃﻥ ﻳﺴﻤﻌﻪ) ،(٢ﻭﻣﻨﻌﻪ) (٣ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻹﺳﻔﺮﺍﺋ ﲏ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﻴﺦ
ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪ ﻱ) ،(٤ﻓﻤﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺣﺘﻰ ﻳ ﺴ ﻤﻊ ﻛﹶﻼﹶ ﻡ ﺍﻟﱠﻠﻪِ﴾
]ﺍﻟﺘﻮﺑﺔ [٦ :ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ) ،(٥ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﲰﻌﺖ ﻋﻠﻢ ﻓﻼﻥ¼ ،ﻓﻤﻮﺳﻰ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ) (٦ﲰﻊ ﺻﻮﺗﹰﺎ ﺩﺍﻻ ﻋﻠﻰ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻟﻜﻦ ﹶﻟﻤﺎ ﻛﺎﻥ ﺑﻼ ﻭﺍﺳﻄﺔ
ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﱃ ﻗﻮﻝ ﺻﺎﺣﺒﻴﻪ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻬﻤﺎ ﻭﻫـﻮ ﻋـﺪﻡ ﺍﳉـﻮﺍﺯ ﺑﺎﻟﻔﺎﺭﺳـﻴﺔ ،ﻛﻤـﺎ ﺻـﺮﺡ ﺑـﻪ ﰲ
"ﺍﳍﺪﺍﻳﺔ" ﻭ"ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ" ﻭ"ﺍﻟﻌﻨﺎﻳﺔ" ﻭﻏﲑﻫﺎ١٢ .
) (١ﻗﻮﻟﻪ] :ﺍﻷﺷﻌﺮﻱ [ﻫﻮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﻭﻫﻮ ﻣﻨﺴﻮﺏ ﺇﱃ "ﺃﺷﻌﺮ" ،ﻭﻫﻲ ﻗﺒﻴﻠﺔ ﻣـﻦ "ﺍﻟـﻴﻤﻦ"،
ﻭﻗﻴﻞ :ﺇﱃ ﺟ ﺪﻩ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ" ١٢ .ﺩﻭﺍﱐ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ".
) (٢ﻗﻮﻟﻪ] :ﳚﻮﺯ ﺃﻥ ﻳﺴﻤﻌﻪ[ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺻﻮﺗﺎﹰ ﻭﺫﻟﻚ ﻋﻠﻰ ﺧﺮﻕ ﺍﻟﻌﺎﺩﺓ ،ﻛﻤﺎ ﺃ ﹼﻥ ﺍﳊ ﻖ ﺳﺒﺤﺎﻧﻪ ﻳﺮﻯ ﻳـﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺧﻼﻑ ﻋﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ،ﻣﻊ ﺃﻧﻪ ﻻ ﺷﻜﻞ ﻟﻪ ﻭﻻ ﻣﻜﺎﻥ ،ﻭﺑﺎﳉﻤﻠﺔ ﺍﻟﺴﻤﻊ ﻋﻨﺪﻩ ﲞﻠﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﺍﻹﺩﺭﺍ ﻙ ﰲ ﺍﳊﺎ ﺳﺔ ﺃﻭ ﺍﻟﻨﻔﺲ ،ﻓﻴﺠﻮﺯ ﰲ ﺍﻷﺻﻮﺍﺕ ﻭﻏﲑﻫﺎ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻭﻣﻨﻌﻪ[ ﻷ ﹼﻥ ﺍﻟﻀﺮﻭﺭﺓ ﺗﺸﻬﺪ ﺑﺄﻥﹼ ﺍﳌﺴﻤﻮﻉ ﺻﻮﺕ ،ﻭﺍﻟﻜﻼﻡ ﺍﻟﻘﺪﱘ ﻟﻴﺲ ﺑﺼﻮﺕ.
) (٤ﻗﻮﻟﻪ] :ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ [ﻫﻮ ﺍﻹﻣـﺎﻡ ﳏﻤـﺪ ﺑـﻦ ﳏ ﻤـﺪ ﺑـﻦ ﳏﻤـﻮﺩ ﺍﻟـﺴﻤﺮﻗﻨﺪ ﻱ ،ﻣﻨـﺴﻮﺏ ﺇﱃ
"ﻣﺎﺗﺮﻳﺪ" ،ﻭﻫﻲ ﻗﺮﻳﺔ ﻣﻦ "ﲰﺮﻗﻨﺪ" ،ﻭﻫﻮ ﺭﺋﻴﺲ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻷﺻﻮﻝ ﺍﳊﻨﻔﻴﺔ ،ﻭﻟﺬﺍ ﺗـﺴﻤﻰ
ﺍﻷﺣﻨﺎﻑ ﺑـ½ﺍﳌﺎﺗﺮﻳﺪﻳﲔ¼ ،ﻭﺍﻟـﺸﻴﺦ ﺃﺑـﻮ ﺍﳊـﺴﻦ ﺍﻷﺷـﻌﺮ ﻱ ﺭﺋـﻴﺲ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ ﰲ ﺍﻷﺻـﻮﻝ ﺍﻟـﺸﺎﻓﻌﻴﺔ،
ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻗﻠﻴﻞ ﻣﺬﻛﻮﺭ ﰲ ﻣﻘﺎﻣﻪ ١٢ .ﻛﺬﺍ ﰲ ﺍﳊﻮﺍﺷﻲ.
) (٥ﻗﻮﻟﻪ] :ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ[ ﺃﻱ :ﻳﺴﻤﻊ ﺍﻟﻜﻼﻡ ﺍﻟﻠﻔﻈ ﻲ ﺍﻟﺬﻱ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴ ﻲ ﺍﻟﻘﺪﱘ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ،ﺗﻘﺮﻳﺮﻩ ﺃﻥ ﻳﻘﺎﻝ :ﻟﻮﻛﺎﻥ ﻣﻌـﲎ ﲰـﺎﻉ ﻛـﻼﻡ
ﺍﷲ ﺗﻌﺎﱃ ﲰﺎﻉ ﻣﺎ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ،ﻓﻤﺎ ﻭﺟﻪ ﲣﺼﻴﺺ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﺳﻢ ﺍﻟﻜﻠـﻴﻢ؟ ﻓـﺈﻥﹼ ﻛـ ﹼﻞ ﺷـﺨﺺ
ﻳﺴﻤﻊ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ ﲰﻊ ﺻﻮﺗﹰﺎ ﺩﺍ ﻻ ﻋﻠﻰ ﻛﻼﻣﻪ ﺳﺒﺤﺎﻧﻪ ،ﻟﻜﻦ ﹶﻟﻤﺎ ﻛﺎﻥ ﺑﻼ
ﻭﺍﺳﻄﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﻠﻚ ،ﺑﻞ ﻋﻠﻰ ﻃﺮﻳﻖ ﺧﺮﻕ ﺍﻟﻌﺎﺩﺓ ﺧـﺺ ﺑﺎﺳـﻢ ½ﺍﻟﻜﻠـﻴﻢ¼ ،ﻭﻳـﺪ ﹼﻝ ﻋﻠﻴـﻪ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
﴿ﻧﻮﺩِﻱ ﻣِﻦ ﺷﺎ ِﻃ ِﺊ ﺍﹾﻟ ﻮﺍﺩِ ﺍ َﻷﻳﻤﻦِ ﻓِﻲ ﺍﹾﻟﺒﻘﹾﻌﺔِ ﺍﹾﻟ ﻤﺒﺎ ﺭ ﹶﻛﺔِ ِﻣ ﻦ ﺍﻟﺸﺠﺮِﺓ﴾]ﺍﻟﻘﺼﺺ١٢ .[٣٠ :
! "١٧١
ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﻠﻚ ﺧﺺ ﺑﺎﺳﻢ ﺍﻟﻜﻠﻴﻢ) (١ﻓﺈﻥ ﻗﻴﻞ :ﻟﻮ ﻛﺎﻥ) (٢ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺣﻘﻴﻘﺔ#
ﰲ ﺍﳌﻌﲎ ﺍﻟﻘﺪﱘ ﳎﺎﺯﹰﺍ ﰲ ﺍﻟﻨﻈﻢ ﺍﳌﺆﻟﹼﻒ ﻳﺼﺢ ﻧﻔﻴﻪ ﻋﻨﻪ) ،(٣ﺑﺄﻥ ﻳﻘﺎﻝ :ﻟﻴﺲ
ﺍﻟﻨﻈﻢ ﺍﳌﻨـﺰﻝ ﺍﳌﻌﺠﺰ ﺍﳌﻔﺼﻞ ﺇﱃ ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻹﲨﺎﻉ
ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻭﺃﻳﻀﹰﺎ :ﺍﳌﻌﺠﺰ ﺍﳌﺘﺤﺪﻯ ﺑﻪ ﻫﻮ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺣﻘﻴﻘﺔ ،ﻣﻊ
ﺍﻟﻘﻄﻊ ﺑﺄﻥﹼ ﺫﻟﻚ ﺇﳕﺎ ﻳﺘﺼﻮﺭ ﰲ ﺍﻟﻨﻈﻢ ﺍﳌﺆﻟﹼﻒ ﺍﳌﻔ ﺼﻞ ﺇﱃ ﺍﻟﺴﻮﺭ؛ ﺇﺫ ﻻ
ﻣﻌﲎ ﳌﻌﺎﺭﺿﺔ ﺍﻟﺼﻔﺔ ﺍﻟﻘﺪﳝﺔ) ،(٤ﻗﻠﻨﺎ) :(٥ﺍﻟﺘﺤﻘﻴﻖ ﺃ ﹼﻥ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﺳﻢ
) (١ﻗﻮﻟﻪ] :ﺑﺎﺳﻢ ﺍﻟﻜﻠﻴﻢ[ ﺃﻱ :ﻛﻠﻴﻢ ﺍﷲ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻟﹶ ﻤﺎ ﲰﻌﻪ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ ﻋﻠﻰ ﺧﻼﻑ ﻣـﺎ ﻫـﻮ
ﺍﳌﻌﺘﺎﺩ ﺧ ﺺ ﺑﻪ ،ﻫﺬﺍ ﻋﻨﺪ ﻣﻦ ﱂ ﳚ ﻮﺯ ﲰﺎﻉ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﻣﻦ ﺟﻮﺯﻩ ﻓﻬـﻮ ﻳﻘـﻮﻝ :ﺧـ ﺺ
ﺑﻪ؛ ﻷﻧﻪ ﲰﻊ ﻛﻼﻣﻪ ﺍﻷﺯﱄﹼ ﺑﻼﺣﺮﻑ ﻭﻻ ﺻﻮﺕ ،ﻛﻤﺎ ﻳﺮﻯ ﺫﺍﺗﻪ ﰲ ﺍﻵﺧﺮﺓ ﺑﻼ ﻛ ﻢ ﻭﻻ ﻛﻴﻒ ١٢ .ﻛﺬﺍ
ﰲ "ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ".
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ ﻟﻮ ﻛﺎﻥ ...ﺇﱁ[ ﺣﺎﺻﻞ ﺍﻟﺴﺆﺍﻝ ﺃﻥﹼ ﻣﻨﺸﺄ ﻣﺎ ﻣـﺮ ﻣـﻦ ﺍﻟﺘﺤﻘﻴـﻖ ،ﻣـﺜ ﹰﻼ ﻗـﻮﻝ ﺍﳌـﺼﻨﻒ:
½ﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﺍﳊﺮﻭﻑ¼ ﻭﻗﻮﻝ ﺍﻟﺸﺎﺭﺡ½ :ﺣﱴ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﷲ¼ ﻣﻌﻨﺎﻩ ﻳﺴﻤﻊ ﻣﺎ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ،ﻓﻬﺬﺍ ﻛﹼﻠﻪ
ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻨﻔﺴ ﻲ ،ﻭﺍﻟﻨﻈﻢ ﺍﳌﺆﹼﻟﻒ ﻳﺴ ﻤﻰ ﺑـ½ﻛﻼﻡ ﺍﷲ¼ ﳎﺎﺯﺍﹰ ﺑﻌﻼﻗﺔ ﺍﻟﺪﻻﻟﺔ،
ﻓﻴﻠﺰﻡ ﺻ ﺤﺔ ﻧﻔﻲ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻨﻈﻢ ،ﻛﻤﺎ ﺃﻥﹼ ﺍﻷﺳﺪ ﳎﺎﺯ ﰲ ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ ،ﻓﻴـﺼ ﺢ ﺃﻥ ﻳﻘـﺎﻝ½ :ﺍﻟﺮﺟـﻞ
ﺍﻟﺸﺠﺎﻉ ﻟﻴﺲ ﺑﺄﺳﺪ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﻳﺼﺢ ﻧﻔﻴﻪ ﻋﻨﻪ[ ﻭﺍﻟﻨﺎﰲ ﻛﺎﻓﺮ ،ﺳﻮﻯ ﺍﻟﺒﺴﻤﻠﺔ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ،ﻓﺈ ﹼﻥ ﻧﺎﻓﻴﻪ ﻻ ﻳﻜﻔﹼﺮ ﻟﻘ ﻮﺓ ﺍﻟﺸﺒﻬﺔ ﰲ
ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻣﻌﲎ ﳌﻌﺎﺭﺿﺔ ﺍﻟﺼﻔﺔ ﺍﻟﻘﺪﳝﺔ[ ﻷﻧﻪ ﻻ ﻳ ﹼﻄﻠﻊ ﻋﻠﻰ ﺍﻟـﺼﻔﺔ ﺍﻟﻘﺪﳝـﺔ ﺇﻻﹼ ﺍﳌﺆﻳـﺪ ﻣـﻦ ﻋﻨـﺪ ﺍﷲ،
ﻭﺍﳌﻌﺎﺭﺿﺔ ﻻ ﺗﻜﻮﻥ ﺇ ﹼﻻ ﺑﻌﺪ ﺍﻹﻃﹼﻼﻉ ،ﻭﺍﻟﻜﻔﹼﺎﺭ ﺑﻌﻴـﺪ ﻋـﻦ ﺫﻟـﻚ ،ﻓﻠـﻮ ﱂ ﻳﻜـﻦ ﺍﻟـﻨﻈﻢ ﺍﳌﺆﹼﻟـﻒ ﻛﻼﻣـﹰﺎ
ﺣﻘﻴﻘﺔ ،ﱂ ﻳﻜﻦ ﺍﻹﻋﺠﺎﺯ ﻭﺍﻟﺘﺤ ﺪﻱ ﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﳊﺎﻝ ﺃﻥﹼ ﺍﻹﻋﺠـﺎﺯ ﻭﺍﻟﺘﺤـﺪﻱ ﻻ ﻳﻜـﻮﻥ ﺇ ﹼﻻ ﰲ
ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ" ١٢ .ﺭ"
) (٥ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ ...ﺇﱁ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻟﻴﺲ ﳎﺎﺯﺍﹰ ﰲ ﺍﻟﻠﻔﻆ ،ﺑﻞ ﻫﻮ ﺣﻘﻴﻘﻪ ﰲ ﺍﻟﻠﻔـﻆ ﻭﺍﳌﻌـﲎ
ﻛﻠﻴﻬﻤﺎ ﺑﺎﻻﺷﺘﺮﺍﻙ ،ﻭﺇﳕﺎ ﻳﺴﻤﻴﻪ ﺍﳌﺸﺎﻳﺦ ﳎﺎﺯﺍﹰ؛ ﻷﻧﻪ ﻣﺸﺎﺑﻪ ﺍﺎﺯ ﺑﺎﻋﺘﺒﺎﺭ ﻋﻼﻗﺔ ﺍﻟﺪﻻﻟﺔ" ١٢ .ﻥ"
! "١٧٢
ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻘﺪﱘ ﻭﻣﻌﲎ ﺍﻹﺿﺎﻓﺔ) (١ﻛﻮﻧﻪ ﺻﻔﺔ ﻟﻪ ﺗﻌﺎﱃ ﻭﺑﲔ#
ﺍﻟﻠﻔﻈﻲ ﺍﳊﺎﺩﺙ ﺍﳌﺆﻟﹼﻒ ﻣﻦ ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ ﻭﻣﻌﲎ ﺍﻹﺿﺎﻓﺔ ﺃﻧﻪ ﳐﻠﻮﻕ ﺍﷲ
ﺗﻌﺎﱃ) (٢ﻟﻴﺲ ﻣﻦ ﺗﺄﻟﻴﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ ،ﻓﻼ ﻳﺼ ﺢ ﺍﻟﻨﻔﻲ ﺃﺻﻼﹰ) ،(٣ﻭﻻ ﻳﻜﻮﻥ
ﺍﻹﻋﺠﺎﺯ ﻭﺍﻟﺘﺤ ﺪﻱ ﺇ ﹼﻻ ﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻣﺎ ﻭﻗﻊ ﰲ ﻋﺒﺎﺭﺓ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ)(٤
ﻣﻦ ﺃﻧﻪ ﳎﺎﺯ ﻓﻠﻴﺲ ﻣﻌﻨﺎﻩ) (٥ﺃﻧﻪ ﻏﲑ ﻣﻮﺿﻮﻉ ﻟﻠﻨﻈﻢ ﺍﳌﺆﹼﻟﻒ ،ﺑﻞ ﻣﻌﻨﺎﻩ ﺃ ﹼﻥ
ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺑﺎﻟﺬﺍﺕ ﺍﺳﻢ ﻟﻠﻤﻌﲎ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﻨﻔﺲ ،ﻭﺗﺴﻤﻴﺔ ﺍﻟﻠﻔﻆ ﺑﻪ ﻭﻭﺿﻌﻪ
ﻟﺬﻟﻚ ﺇﳕﺎ ﻫﻮ ﺑﺎﻋﺘﺒﺎﺭ) (٦ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﳌﻌﲎ ،ﻓﻼ ﻧـﺰﺍﻉ ﳍﻢ ﰲ ﺍﻟﻮﺿﻊ)(٧
) (١ﻗﻮﻟﻪ] :ﻭﻣﻌﲎ ﺍﻹﺿﺎﻓﺔ[ ﺃﻱ :ﺇﺿﺎﻓﺔ ﺍﻟﻜﻼﻡ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﳐﻠﻮﻕ ﺍﷲ ﺗﻌﺎﱃ[ ﺃﻱ :ﻧﻈﻤﻪ ﻭﺗﺄﻟﻴﻔﻪ ﲟﺤـﺾ ﺧﻠـﻖ ﺍﷲ ﺗﻌـﺎﱃ ،ﲝﻴـﺚ ﻻ ﻣـﺪﺧﻞ ﻓﻴـﻪ ﻟﺘـﺎﻟﻴﻒ
ﺍﳌﺨﻠﻮﻕ ﺃﺻ ﹰﻼ ،ﻭﻟﺬﺍ ﺻﺎﺭ ﻣﻌﺠﺰﹰﺍ ﻻ ﻳﻜﻮﻥ ﻟﻠﺒﺸﺮ ﻣﻌﺎﺭﺿﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﻳﺼﺢ ﺍﻟﻨﻔﻲ ﺃﺻﻼﹰ[ ﻳﻌـﲏ :ﹶﻟﻤـﺎ ﻛـﺎﻥ ﻛـﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ ﻣـﺸﺘﺮﻛﺎﹰ ﰲ ﺍﻟﻜـﻼﻡ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻟﻠﻔﻈـﻲ
ﻛﻠﻴﻬﻤﺎ ،ﻓﺼﺎﺭ ﺣﻘﻴﻘﺔ ﰲ ﻛﻞﹼ ﻣﻦ ﺍﳌﻌﻨﻴﲔ ،ﻓﻼ ﻳـﺼﺢ ﻧﻔـﻲ ﺍﻟﻜـﻼﻡ ﻋـﻦ ﺍﻟـﻨﻈﻢ ﺃﺻـ ﹰﻼ؛ ﻷﻥﹼ ﺍﳊﻘﻴﻘـﺔ ﻻ
ﳚﻮﺯ ﻧﻔﻴﻬﺎ ﻋﻦ ﺍﳌﻮﺿﻮﻉ ﻟﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻭﻗﻊ ﰲ ﻋﺒﺎﺭﺓ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ،ﺗﻘﺮﻳﺮﻩ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻧﻜﻢ ﻗﻠـﺘﻢ:
ﺇ ﹼﻥ ﻛﻼﻡ ﺍﷲ ﺣﻘﻴﻘﺔ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴ ﻲ ﻭﺍﻟﻠﻔﻈ ﻲ ،ﻣﻊ ﺃ ﹼﻥ ﺑﻌﺾ ﺍﳌـﺸﺎﻳﺦ ﺻـ ﺮﺡ ﺑـﺄ ﹼﻥ ﻛـﻼﻡ ﺍﷲ
ﳎﺎﺯ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻠﻔﻈﻲ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﻠﻴﺲ ﻣﻌﻨﺎﻩ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﺍـﺎﺯ ﻣﻘـﻮﻝ ﺑﺎﻻﺷـﺘﺮﺍﻙ ﺍﻟﻠﻔﻈـ ﻲ ﻋﻠـﻰ ﻣﻌﻨـﻴﲔ ،ﺍﻷﻭﻝ :ﻫـﻮ
ﺍﻟﻠﻔﻆ ﺍﳌﺴﺘﻌﻤﻞ ﰲ ﺍﳌﻌﲎ ﺍﻟﻐﲑ ﺍﳌﻮﺿﻮﻉ ﻟﻪ ،ﻭﺍﻟﺜﺎﱐ :ﻫـﻮ ﺍﻟـﺬﻱ ﻭﺿـﻊ ﳌﻌـﲎ ﺑﻮﺍﺳـﻄﺔ ﺷـﻲﺀ ﺁﺧـﺮ،
ﻭﺍﳌﺮﺍﺩ ﺑﺎﺎﺯ ﰲ ﻋﺒﺎﺭﺓ ﺍﳌﺸﺎﻳﺦ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﺩﻭﻥ ﺍﳌﻌﲎ ﺍﻷﻭﻝ" ١٢ .ﺭ"
) (٦ﻗﻮﻟﻪ] :ﺇﳕﺎ ﻫﻮ ﺑﺎﻋﺘﺒﺎﺭ ...ﺇﱁ[ ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟِﻌﻼﻗﻪ ﻻ ﺗﻨﺎﰲ ﺍﻻﺷﺘﺮﺍﻙ ﻓﺈﻥﹼ ﺍﳌﺸﺘﺮﻙ ﻻ ﻳﻜﻮﻥ ﻣﺸﺮﻭﻃﹰﺎ ﺑﻌﺪﻡ
ﺍﻟﻌﻼﻗﺔ ،ﺑﻞ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻌِﻼﻗﺔ ،ﻛﻤﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ "ﺷﺮﺡ ﺍﻟﺴﹼﻠﻢ" ﻟﻠﻤ ﹼﻼ ﺣﺴﻦ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻓﻼ ﻧﺰﺍﻉ ﳍﻢ ﰲ ﺍﻟﻮﺿﻊ[ ﺃﻱ :ﻻ ﻧﺰﺍﻉ ﻟﻠﻤﺸﺎﻳﺦ ﰲ ﻛﻮﻥ ﻟﻔﻆ ½ﺍﻟﻜﻼﻡ¼ ﻣﻮﺿﻮﻋﹰﺎ ﻟﻠﻨﻈﻢ ﻭﻛﻮﻥ
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ﻭﺍﻟﺘﺴﻤﻴﺔ ،ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﶈﻘﹼﻘﲔ) (١ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﰲ ﻗﻮﻝ ﻣﺸﺎﳜﻨﺎ½ :ﻛﻼﻡ#
ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﲎ ﻗﺪﱘ¼ ،ﻟﻴﺲ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻠﻔﻆ ﺣﱴ ﻳﺮﺍﺩ ﺑﻪ ﻣﺪﻟﻮﻝ ﺍﻟﻠﻔﻆ
ﻭﻣﻔﻬﻮﻣﻪ ،ﺑﻞ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻌﲔ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻣﺎ ﻻ ﻳﻘﻮﻡ ﺑﺬﺍﺗﻪ ﻛﺴﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ،
ﻭﻣﺮﺍﺩﻫﻢ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﺳﻢ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ،ﺷﺎﻣﻞ ﳍﻤﺎ ،ﻭﻫﻮ ﻗﺪﱘ ﻻ ﻛﻤﺎ ﺯﻋﻤﺖ
ﺍﳊﻨﺎﺑﻠﺔ) (٢ﻣﻦ ﻗﺪﻡ ﺍﻟﻨﻈﻢ ﺍﳌﺆﹼﻟﻒ ﺍﳌﺮﺗﺐ ﺍﻷﺟﺰﺍﺀ ،ﻓﺈﻧﻪ ﺑﺪﻳﻬ ﻲ ﺍﻻﺳﺘﺤﺎﻟﺔ،
ﻟﻠﻘﻄﻊ ﺑﺄﻧﻪ ﻻ ﳝﻜﻦ ﺍﻟﺘﻠﻔﹼﻆ ﺑﺎﻟﺴﲔ ﻣﻦ ½ﺑﺴﻢ ﺍﷲ¼ ﺇﻻﹼ ﺑﻌﺪ ﺍﻟﺘﻠﹼﻔﻆ ﺑﺎﻟﺒﺎﺀ ،ﺑﻞ
ﺍﻟﻨﻈﻢ ﻣﺴ ﻤﻰ ﺑﻪ ،ﺑﻞ ﺇﳕﺎ ﻳﺴﻤﻮﻧﻪ ﳎﺎﺯﹰﺍ ﳌﺸﺎﺔ ﺍﺎﺯ ﰲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﻼﻗﺔ" ١٢ .ﻥ"
) (١ﻗﻮﻟﻪ] :ﺫﻫﺐ ﺑﻌﺾ ﺍﶈﻘﹼﻘﲔ[ ﻫﻮ ﺍﻟﻘﺎﺿﻲ ﻋﻀﺪ ﺍﻟﺪﻳﻦ ﺻﺎﺣﺐ "ﺍﳌﻮﺍﻗـﻒ" ،ﻛﻤـﺎ ﻗـﺎﻝ ﺍﻟـﺴﻴﺪ ﺍﻟـﺴﻨﺪ
ﻗ ﺪﺱ ﺳﺮﻩ ﰲ ﺷﺮﺣﻪ ،ﻓﻜﺘﺐ ﻣﺎ ﻧﺼﻪ :ﺍﻋﻠﻢ ﺃ ﹼﻥ ﻟﻠﻤﺼﻨﻒ ﻣﻘﺎﻟﺔ ﻣﻔـﺮﺩﺓ ﰲ ﲢﻘﻴـﻖ ﻛـﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠـﻰ
ﻭﻓﻖ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﰲ ﺧﻄﺒﺔ ﺍﻟﻜﺘﺎﺏ ،ﻭﳏﺼﻮﳍﺎ ﺃ ﹼﻥ ﻟﻔﻆ ﺍﳌﻌﲎ ﺗﻄﻠﻖ ﺗﺎﺭﺓ ﻋﻠﻰ ﻣﺪﻟﻮﻝ ﺍﻟﻠﻔـﻆ ،ﻭﺃﺧـﺮﻯ
ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﻐﲑ ،ﻓﺎﻟﺸﻴﺦ ﺍﻷﺷﻌﺮﻱ ﹶﻟﻤﺎ ﻗﺎﻝ :ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﻨﻔـﺴﻲ ﻓﻬـﻢ ﺍﻷﺻـﺤﺎﺏ
ﻣﻨﻪ ﺃﻥﹼ ﻣﺮﺍﺩﻩ ﻣﺪﻟﻮﻝ ﺍﻟﻠﻔﻆ ﻭﺣﺪﻩ ﻭﻫﻮ ﺍﻟﻘﺪﱘ ﻭﺣﺪﻩ ،ﻭﺃﻣﺎ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻓﺈﳕﺎ ﺗﺴﻤﻰ ﻛﻼﻣﹰﺎ ﳎـﺎﺯﺍﹰ ﻟﺪﻻﻟﺘـﻪ
ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻛﻼﻡ ﺣﻘﻴﻘﺔ ،ﺣﱴ ﺻﺮﺣﻮﺍ ﺑـﺄ ﹼﻥ ﺍﻷﻟﻔـﺎﻅ ﺣﺎﺩﺛـﺔ ﻋﻠـﻰ ﻣﺬﻫﺒـﻪ ﺃﻳـﻀﺎﹰ ،ﻟﻜﻨﻬـﺎ ﻟﻴـﺴﺖ ﻛﻼﻣـﹰﺎ
ﺣﻘﻴﻘﺔ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻬﻤﻮﻩ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ،ﻟﻪ ﻟﻮﺍﺯﻡ ﻛﺜﲑﺓ ﻓﺎﺳﺪﺓ ﻛﻌﺪﻡ ﺇﻛﻔﺎﺭ ﻣﻦ ﺃﻧﻜﺮ ﻛﻼﻣﻴﺔ ﻣﺎ ﺑﲔ
ﺩﹼﻓﱵ ﺍﳌﺼﺤﻒ ،ﻭﻛﻌﺪﻡ ﻛﻮﻥ ﺍﳌﻘﺮ ﻭ ﻭﺍﶈﻔﻮﻅ ﻛﻼﻣـﻪ ﺣﻘﻴﻘـﺔ ،ﺇﱃ ﻏـﲑ ﺫﻟـﻚ ﻣِ ﻤـﺎ ﻻ ﳜﻔـﻰ ﻋﻠـﻰ
ﺍﳌﺘﻔ ﹼﻄﻦ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ ،ﻓﻮﺟﺐ ﲪﻞ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻪ ﺍﳌﻌـﲎ ﺍﻟﺜـﺎﱐ ،ﻓﻴﻜـﻮﻥ ﺍﻟﻜـﻼﻡ
ﺍﻟﻨﻔﺴﻲ ﻋﻨﺪﻩ ﺃﻣﺮﹰﺍ ﺷﺎﻣ ﹰﻼ ﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ﲨﻴﻌﺎﹰ ،ﻗﺎﺋﻤﹰﺎ ﺑـﺬﺍﺕ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﻫـﻮ ﻣﻜﺘـﻮﺏ ﰲ ﺍﳌـﺼﺎﺣﻒ،
ﻣﻘﺮ ﻭ ﺑﺎﻷﻟﺴﻦ ،ﳏﻔﻮﻅ ﰲ ﺍﻟﺼﺪﻭﺭ ،ﻭﻫﻮ ﻏﲑ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳊﻔﻆ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﳊﻨﺎﺑﻠﺔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﺩﺧﻞ ﻣﻘ ﺪﺭ ﺑﻴﺎﻧﻪ :ﺃﻥﹼ ﺍﻟﻨﻈﻢ ﻣﺘﺼﻒ ﲟﺎ ﻫﻮ ﻣﻦ ﺻـﻔﺎﺕ
ﺍﳌﺨﻠﻮﻕ ﻭﲰﺎﺕ ﺍﳊﺪﻭﺙ ،ﻓﺄﱏﹼ ﻳﻜﻮﻥ ﻗﺪﳝﹰﺎ ،ﻭﻣﺎ ﻫـﻮ ﻭﺟـﻪ ﺍﻟﺘـﺸﻨﻴﻊ ﻋﻠـﻰ ﺍﳊﻨﺎﺑﻠـﺔ؟ ﻓﺄﺟﺎﺑـﻪ ﺑـﺄﹼﻢ
ﻳﻘﻮﻟﻮﻥ :ﺑﻘﺪﻡ ﺍﻟﻨﻈﻢ ﻣﻊ ﻛﻮﻧﻪ ﻣﺮﺗﺐ ﺍﻷﺟﺰﺍﺀ ﻭﻫﻮ ﳏﺎﻝ"١٢ .
!١٧٤
ﺍﳌﻌﲎ ﺃ ﹼﻥ ﺍﻟﻠﻔﻆ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﻨﻔﺲ ﻟﻴﺲ ﻣﺮﺗﺐ ﺍﻷﺟﺰﺍﺀ) (١ﰲ ﻧﻔﺴﻪ ﻛﺎﻟﻘﺎﺋﻢ ﺑﻨﻔﺲ#
ﺍﳊﺎﻓﻆ ﻣﻦ ﻏﲑ ﺗﺮﺗﺐ ﺍﻷﺟﺰﺍﺀ ،ﻭﺗﻘ ﺪﻡ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ،ﻭﺍﻟﺘﺮﺗﺐ ﺇﳕﺎ
ﳛﺼﻞ ﰲ ﺍﻟﺘﻠﹼﻔﻆ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻟﻌﺪﻡ ﻣﺴﺎﻋﺪﺓ ﺍﻵﻟﺔ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﳍﻢ :ﺍﳌﻘﺮ ﻭ)(٢
ﻗﺪﱘ ﻭﺍﻟﻘﺮﺍﺀﺓ ﺣﺎﺩﺛﺔ ،ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻓﻼ ﺗﺮﺗﺐ ﻓﻴﻪ ،ﺣﱴ ﺃ ﹼﻥ ﻣﻦ
ﲰﻊ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﲰﻌﻪ ﻏﲑ ﻣﺮﺗﺐ ﺍﻷﺟﺰﺍﺀ ﻟﻌﺪﻡ ﺍﺣﺘﻴﺎﺟﻪ ﺇﱃ ﺍﻵﻟﺔ ،ﻫﺬﺍ
ﺣﺎﺻﻞ ﻛﻼﻣﻬﻢ ﻭﻫﻮ ﺟﻴﺪ ﳌﻦ ﻳﺘﻌﹼﻘﻞ) (٣ﻟﻔﻈﹰﺎ ﻗﺎﺋﻤﹰﺎ ﺑﺎﻟﻨﻔﺲ ﻏﲑ ﻣﺆﹼﻟﻒ ﻣﻦ
) (١ﻗﻮﻟﻪ] :ﻟﻴﺲ ﻣﺮﺗﺐ ﺍﻷﺟﺰﺍﺀ[ ﺃﻱ :ﺍﻟﺘﺮﺗﺐ ﲝﺴﺐ ﺍﻟﻮﺟﻮﺩ ،ﻳﻌﲏ :ﻟﻴﺲ ﻭﺟﻮﺩﻩ ﻣﺸﺮﻭﻃﺎﹰ ﺑﻌـﺪﻡ ﺍﻟـﺒﻌﺾ،
ﻓﺈﻥﹼ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻠﺤﺎﻇ ﻲ ﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻻﺯﻡ ،ﻭﺇﻻﹼ ﻻﺳﺘﻮﻯ ﺍﻷﻣﺮ ﻋﻨﺪﻫﺎ ﰲ ½ﺯﻳﺪ ﻋﻠـﻰ ﺍﻟﻔـﺮﺱ¼ ﻭ½ﺍﻟﻔـﺮﺱ ﻋﻠـﻰ
ﺯﻳﺪ¼ ١٢ .ﻛﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﳊﻮﺍﺷﻲ.
) (٢ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻣﻌﲎ ﻗﻮﳍﻢ :ﺍﳌﻘﺮ ﻭ ...ﺇﱁ[ ﻭﺣﻴﻨﺌﺬ ﻻﻳﻜﻮﻥ ﺍﻟﺘﻨﻮﻳـﻊ ﺇﱃ ﺍﻟﻨﻔـﺴ ﻲ ﻭﺍﻟﻠﻔﻈـﻲ ،ﻭﻫـﻮ ﺍﳊـﻖ
ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﺪﺩ ﺍﻷﻋﻈﻢ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﺍﻟﱪﻳﻠـﻮﻱّ ﻗـﺪﺱ ﺳـﺮﻩ½ :ﻭﺍﳊـ ﻖ ﻋﻨـﺪﻧﺎ ﺃﻥﹼ ﺍﻟﺘﻨﻮﻳـﻊ
ﺇﱃ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻠﻔﻈـ ﻲ ﺇﳕـﺎ ﻣـﺎﻝ ﺇﻟﻴـﻪ ﺍﳌﺘـﺄﺧﺮﻭﻥ ،ﺇﻓﺤﺎﻣـﺎﹰ ﻟﻠﻤﻌﺘﺰﻟـﺔ ،ﺃﻭ ﺇﻓﻬﺎﻣـﺎﹰ ﻟﻠﻌﻘـﻮﻝ ﺍﻟـﺴﺎﻓﻠﺔ ،ﻛﻤـﺎ
ﺍﺧﺘﺎﺭﻭﺍ ﰲ ﺍﳌﺘﺸﺎﺎﺕ ﻣـﺴﻠﻚ ﺍﻟﺘﺄﻭﻳـﻞ ،ﻭﺇﻧﻤـﺎ ﺍﳌـﺬﻫﺐ ﻭﻣـﺎ ﻋﻠﻴـﻪ ﺃﳝـﺔ ﺍﻟـﺴﻠﻒ ﺃﻥﹼ ﻛـﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ
ﻭﺍﺣﺪ ،ﻻ ﺗﻌ ﺪﺩ ﻓﻴـﻪ ﺃﺻـ ﹰﻼ ،ﱂ ﻳﻨﻔـﺼﻞ ﻭﻟـﻦ ﻳﻨﻔـﺼﻞ ﻋـﻦ ﺍﻟـﺮﲪﻦ ،ﻭﱂ ﳛـﻞﹼ ﰲ ﻗﻠـﺐ ﻭﻻ ﻟـﺴﺎﻥ ﻭﻻ
ﺃﻭﺭﺍﻕ ﻭﻻ ﺁﺫﺍﻥ ،ﻭﻣـﻊ ﺫﻟـﻚ ﻟـﻴﺲ ﺍﶈﻔـﻮﻅ ﰲ ﺻـﺪﻭﺭﻧﺎ ﺇ ﹼﻻ ﻫـﻮ ،ﻭﻻ ﺍﳌﺘﻠـﻮ ﺑﺄﻓﻮﺍﻫﻨـﺎ ﺇ ﹼﻻ ﻫـﻮ ،ﻭﻻ
ﺍﳌﻜﺘﻮﺏ ﰲ ﻣﺼﺎﺣﻔﻨﺎ ﺇﻻﹼ ﻫﻮ ،ﻭﻻ ﺍﳌـﺴﻤﻮﻉ ﺑﺄﲰﺎﻋﻨـﺎ ﺇ ﹼﻻ ﻫـﻮ ،ﻻ ﳛـ ﹼﻞ ﻷﺣـﺪ ﺃﻥ ﻳﻘـﻮﻝ :ﲝـﺪﻭﺙ
ﺍﶈﻔﻮﻅ ﺍﳌﺘﻠﻮ ﺍﳌﻜﺘﻮﺏ ﺍﳌﺴﻤﻮﻉ ،ﺇﳕﺎ ﺍﳊﺎﺩﺙ ﳓﻦ ﻭﺣﻔﻈﻨﺎ ﻭﺃﻟـﺴﻨﺘﻨﺎ ﻭﺗﻼﻭﺗﻨـﺎ ﻭﺃﻳـﺪﻳﻨﺎ ﻭﻛﺘﺎﺑﺘﻨـﺎ
ﻭﺁﺫﺍﻧﻨـﺎ ﻭﲰﺎﻋﺘﻨـﺎ ،ﻭﺍﻟﻘـﺮﺁﻥ ﺍﻟﻘـﺪﱘ ﺍﻟﻘـﺎﺋﻢ ﺑﺬﺍﺗـﻪ ﺗﻌـﺎﱃ ﻫـﻮ ﺍﳌﺘﺠﻠـﻲ ﻋﻠـﻰ ﻗﻠﻮﺑﻨـﺎ ﺑﻜـﺴﻮﺓ ﺍﳌﻔﻬـﻮﻡ،
ﻭﺃﻟﺴﻨﺘﻨﺎ ﺑﺼﻮﺭﺓ ﺍﳌﻨﻄﻮﻕ ،ﻭﻣﺼﺎﺣﻔﻨﺎ ﺑﻠﺒﺎﺱ ﺍﳌﻨﻘﻮﺵ ،ﻭﺁﺫﺍﻧﻨﺎ ﺑﺰﻱ ﺍﳌﺴﻤﻮﻉ ﻓﻬﻮ ﺍﳌﻔﻬـﻮﻡ ﺍﳌﻨﻄـﻮﻕ
ﺍﳌﺴﻤﻮﻉ ﻻ ﺷﻲﺀ ﺁﺧﺮ ﻏﲑﻩ¼" ١٢ .ﺍﳌﺴﺘﻨﺪ ﺍﳌﻌﺘﻤﺪ".
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﺟﻴﺪ ﳌﻦ ﻳﺘﻌﹼﻘﻞ[ ﺃﻱ :ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ﺇﳕﺎ ﻫﻮ ﺟﻴﺪ ﺇﺫﺍ ﺗﺼﻮﺭﻧﺎ ﺗﺼﻮﺭﹰﺍ ﺻﺤﻴﺤﺎﹰ ﻟﻔﻈﺎﹰ ﻗﺎﺋﻤﹰﺎ
ﺑﺎﻟﻨﻔﺲ ﻏﲑ ﻣﺮﺗﺐ ﺍﻷﺟﺰﺍﺀ ﻭﻻ ﻣﺆﻟﹼﻒ ﻣﻦ ﺣﺮﻭﻑ ﻣﻨﻄﻮﻗﺔ ﺃﻭ ﳐﻴﻠﺔ ﺃﻭ ﻣﻨﻘﻮﺷﺔ١٢ .
! "١٧٥
ﺍﳊﺮﻭﻑ ﺍﳌﻨﻄﻮﻗﺔ ﺃﻭ ﺍﳌﺨﻴﻠﺔ ﺍﳌﺸﺮﻭﻁ ﻭﺟﻮﺩ ﺑﻌﻀﻬﺎ ﺑﻌﺪﻡ ﺍﻟﺒﻌﺾ ،ﻭﻻ ﻣﻦ#
ﺍﻷﺷﻜﺎﻝ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺪﺍﹼﻟﺔ ﻋﻠﻴﻪ ،ﻭﳓﻦ ﻻ ﻧﺘﻌﻘﹼﻞ) (١ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻜﻼﻡ ﺑﻨﻔﺲ
ﺍﳊﺎﻓﻆ ﺇﻻﹼ ﻛﻮﻥ ﺻﻮﺭ ﺍﳊﺮﻭﻑ ﳐﺰﻭﻧﺔ ﻣﺮﺗﺴﻤﺔ ﰲ ﺧﻴﺎﻟﻪ ،ﲝﻴﺚ ﺇﺫﺍ ﺍﻟﺘﻔﺖ
ﺇﻟﻴﻬﺎ ﻛﺎﻥ ﻛﻼﻣﹰﺎ ﻣﺆﹼﻟﻔﹰﺎ ﻣﻦ ﺃﻟﻔﺎﻅ ﳐﻴﻠﺔ ﺃﻭ ﻧﻘﻮﺵ ﻣﺘﺮﺗﺒﺔ ،ﻭﺇﺫﺍ ﺗﻠﹼﻔﻆ ﻛﺎﻧﺖ
ﻛﻼﻣﺎﹰ ﻣﺴﻤﻮﻋﺎﹰ) .ﻭﺍﻟﺘﻜﻮﻳﻦ() (٢ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻌﺒﺮ ﻋﻨﻪ ﺑﺎﻟﻔﻌﻞ ﻭﺍﳋﻠﻖ
ﻭﺍﻟﺘﺨﻠﻴﻖ ﻭﺍﻹﳚﺎﺩ ﻭﺍﻹﺣﺪﺍﺙ ﻭﺍﻻﺧﺘﺮﺍﻉ ﻭﳓﻮ ﺫﻟﻚ) ،(٣ﻭﻳﻔ ﺴﺮ ﺑﺈﺧﺮﺍﺝ)(٤
ﺍﳌﻌﺪﻭﻡ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﱃ ﺍﻟﻮﺟﻮﺩ) ،ﺻﻔﺔ ﷲ ﺗﻌﺎﱃ( ﻹﻃﺒﺎﻕ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ﻋﻠﻰ
ﺃﻧﻪ ﺧﺎﻟﻖ ﻟﻠﻌﺎﱂ ﻣﻜ ﻮﻥ ﻟﻪ ،ﻭﺍﻣﺘﻨﺎﻉ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﳌﺸﺘ ﻖ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻣﻦ ﻏﲑ
ﺃﻥ ﻳﻜﻮﻥ ﻣﺄﺧﺬ ﺍﻻﺷﺘﻘﺎﻕ ﻭﺻﻔﹰﺎ ﻟﻪ ﻗﺎﺋﻤﺎﹰ ﺑﻪ.
) (١ﻗﻮﻟﻪ] :ﻭﳓﻦ ﻻ ﻧﺘﻌﻘﹼﻞ ...ﺇﱁ[ ﺗـﺸﻨﻴﻊ ﻣـﻦ ﺍﻟـﺸﺎﺭﺡ ﻋﻠـﻰ ﺍﻟﻘﺎﺿـﻲ ،ﺣﺎﺻـﻠﻪ :ﺃﻥﹼ ﻣـﺎ ﺫﻫـﺐ ﺇﻟﻴـﻪ ﻫـﺬﺍ
ﺍﶈﹼﻘﻖ ﻣﻦ ﻛﻮﻥ ﺍﻟﻠﻔﻆ ﻗﺎﺋﻤﺎﹰ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ﻏﲑ ﻣﺮﺗﺐ ﺍﻷﺟﺰﺍﺀ ﻭﻻ ﻣﺆﻟﹼﻔﺎﹰ ﻣﻦ ﺣـﺮﻭﻑ ﻣﺘﻌﺎﻗﺒـﺔ ﻻ ﻧﺘﻌﻘﹼﻠـﻪ؛
ﻷﻧﻪ ﻗﺎﺳﻪ ﻋﻠﻰ ﺍﻟﺸﺎﻫﺪ ﻭﳓـﻦ ﻻ ﻧﺘﻌﹼﻘﻠـﻪ ﰲ ﺍﻟـﺸﺎﻫﺪ ،ﺇ ﹼﻻ ﻋﻠـﻰ ﺍﻟﻮﺟـﻪ ﺍﻟـﺬﻱ ﺫﻛﺮﻧـﺎﻩ .ﻛـﺬﺍ ﻳﻔﻬـﻢ ﻣـﻦ
ﺍﳊﻮﺍﺷﻲ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﺘﻜﻮﻳﻦ[ ﻫﻮ ﻋﻨﺪ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﺻﻔﺔ ﻭﺟﻮﺩﻳﺔ ،ﻭﻋﻨـﺪ ﺍﻷﺷـﻌﺮﻳﺔ ﺻـﻔﺔ ﺍﻋﺘﺒﺎﺭﻳـﺔ ﺭﺍﺟﻌـﺔ ﺇﱃ ﺍﻟﻘـﺪﺭﺓ
ﻭﺍﻹﺭﺍﺩﺓ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﳓﻮ ﺫﻟﻚ[ ﻛﺎﻹﺑﺪﺍﻉ ﻭﺍﻹﺛﺒﺎﺕ ،ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻣﺘﺮﺍﺩﻓﺔ ،ﺑـﻞ ﻣﺘﻐـﺎﻳﺮﺓ ﺍﳌﻔـﺎﻫﻴﻢ ﻣﺘﺤـﺪﺓ
ﺍﳌﺼﺪﺍﻕ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻳﻔﺴﺮ ﺑﺈﺧﺮﺍﺝ ...ﺇﱁ[ ﱂ ﻳﺮﺩ ﺑﺎﻹﺧﺮﺍﺝ ﺍﳌﻌﲎ ﺍﻹﺿﺎﰲﹼ ﺍﻟﺬﻱ ﻫﻮ ﺗﻌﹼﻠﻖ ﺑﲔ ﺍﳌﺨﺮﺝ ﻭﺍﳌﺨﺮﺝ؛
ﺇﺫ ﻻ ﻣﻌﲎ ﻟﻜﻮﻧﻪ ﺻﻔﺔ ﺃﺯﻟﻴﺔ؛ ﺇﺫ ﻫﻮ ﻧﺴﺒﺔ ﺑﻴﻨﻬﻤﺎ ﻻ ﻳﺘﺤﻘﹼﻖ ﺇﻻﹼ ﺑﺘﺤﹼﻘﻘﻬﻤﺎ ،ﻓﻴﻜﻮﻥ ﺣﺎﺩﺛﹰﺎ ،ﺑﻞ ﺃﺭﺍﺩ ﺍﻟـﺼﻔﺔ
ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟـﱵ ﻫـﻲ ﻣﺒـﺪﺃ ﳍـﺬﻩ ﺍﻹﺿـﺎﻓﺔ ،ﻭﻛـﺬﺍ ﰲ ﺳـﺎﺋﺮ ﺍﻟﻌﺒـﺎﺭﺍﺕ ﻣـﻦ ﺍﻹﳚـﺎﺩ ﻭﻏـﲑﻩ" ١٢ .ﺣﺎﺷـﻴﺔ
ﺍﻟﺴﻴﺎﻟﻜﻮﰐ"".
!١٧٦
)ﺃﺯﻟﻴﺔ( ﺑﻮﺟﻮﻩ :ﺍﻷ ﻭﻝ :ﺃﻧﻪ ﳝﺘﻨﻊ ﻗﻴﺎﻡ ﺍﳊﻮﺍﺩﺙ) (١ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ِﻟﻤﺎ ﻣﺮ ،ﺍﻟﺜﺎﱐ#:
ﺃﻧﻪ ﻭﺻﻒ ﺫﺍﺗﻪ ﰲ ﻛﻼﻣﻪ ﺍﻷﺯﱄﹼ ﺑﺄﻧﻪ ﺍﳋﺎﻟﻖ ،ﻓﻠﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻷﺯﻝ ﺧﺎﻟﻘﹰﺎ ﻟﺰﻡ
ﺍﻟﻜﺬﺏ) (٢ﺃﻭ ﺍﻟﻌﺪﻭﻝ ﺇﱃ ﺍﺎﺯ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ) (٣ﺃﻱ :ﺍﳋﺎﻟﻖ ﻓﻴﻤﺎ ﻳﺴﺘﻘﺒﻞ
ﺃﻭ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﳋﻠﻖ ﻣﻦ ﻏﲑ ﺗﻌ ﹼﺬﺭ ﺍﳊﻘﻴﻘﺔ ،ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺟﺎﺯ ﺇﻃﻼﻕ ﺍﳋﺎﻟﻖ
ﻋﻠﻴﻪ ﲟﻌﲎ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﳋﻠﻖ ﳉﺎﺯ ﺇﻃﻼﻕ) (٤ﻛﻞﹼ ﻣﺎ ﻳﻘﺪﺭ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ
ﺍﻷﻋﺮﺍﺽ ﻋﻠﻴﻪ ،ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺣﺎﺩﺛﺎﹰ ﻓﺈﻣﺎ ﺑﺘﻜﻮﻳﻦ ﺁﺧﺮ ،ﻓﻴﻠﺰﻡ
ﺍﻟﺘﺴﻠﺴﻞ) (٥ﻭﻫﻮ ﳏﺎﻝ ،ﻭﻳﻠﺰﻡ ﻣﻨﻪ ﺍﺳﺘﺤﺎﻟﺔ) (٦ﺗﻜﻮﻳﻦ ﺍﻟﻌﺎﱂ ﻣﻊ ﺃﻧﻪ ﻣﺸﺎﻫﺪ،
) (١ﻗﻮﻟﻪ] :ﳝﺘﻨﻊ ﻗﻴﺎﻡ ﺍﳊﻮﺍﺩﺙ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻡ ﺑﺎﻟﻐﲑ ،ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴـﻪ ﺃﺑـﻮ ﺍﳍـﺬﻳﻞ ،ﻓـﺈﻥ ﺭ ﺩ
ﲟﺎ ﺳﻴﺠﻲﺀ ﺍﺗﺤﺪ ﺍﻟﺪﻟﻴﻼﻥ ،ﻭﺟﻮﺍﺑﻪ ﺃﻧﻪ ﻣـﺮﺩﻭﺩ ﺑـﺄﻥﹼ ﺻـﻔﺔ ﺍﻟـﺸﻲﺀ ﻻ ﻳﻘـﻮﻡ ﺑﻐـﲑﻩ ،ﻭﻟﻈﻬـﻮﺭ ﺑﻄﻼﻧـﻪ ﱂ
ﻳﺘﻌﺮﺽ ﻟﻪ" ١٢ .ﺧﻴﺎﱄ".
) (٢ﻗﻮﻟﻪ] :ﻟﺰﻡ ﺍﻟﻜﺬﺏ[ ﻭﺍﻟﻜﺬﺏ ﻧﻘـﺺ ﳏـﺎﻝ ﻋﻠـﻰ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ،ﺧﻼﻓـﹰﺎ ﻟﻠﻮﻫﺎﺑﻴـﺔ ،ﻓـﺈﹼﻢ ﻳﻘﻮﻟـﻮﻥ ﻋﻠـﻰ
ﺍﳊﻀﺮﺓ ﺍﻟﺼﻤﺪﻳﺔ ﺗﺒﻌﺎﹰ ﺑﺸﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺪﻫﻠﻮﻱ ﺑﺈﻣﻜﺎﻥ ﺍﻟﻜﺬﺏ ،ﻭﻗﺪ ﺭﺩ ﻋﻠﻴﻪ ﻫﺬﻳﺎﻧﻪ ﺇﻣﺎﻡ ﺃﻫـﻞ
ﺍﻟﺴﻨﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺭﺿﺎ ﺧـﺎﻥ ﺍﻟﱪﻳﻠـﻮﻱ ﻗـﺪﺱ ﺳـ ﺮﻩ ﰲ ﻛﺘﺎﺑـﻪ "ﺳـﺒﺤﺎﻥ ﺍﻟـﺴﺒﻮﺡ ﻋـﻦ ﻋﻴـﺐ ﻛـﺬﺏ
ﻣﻘﺒﻮﺡ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ[ ﺃﻱ :ﺍﻟﻜﺬﺏ ﻭﺍﻟﻌﺪﻭﻝ ﺇﱃ ﺍﺎﺯ ﻛﻼﳘﺎ ﺑﺎﻃﻼﻥ ،ﺃﻣﺎ ﺍﻟﻜﺬﺏ ﻓﻘﺪ ﺑﻴﻨﺎ ،ﻭﺃﻣﺎ ﺍﻟﻌـﺪﻭﻝ
ﺇﱃ ﺍﺎﺯ ﻓﻸ ﹼﻥ ﺍﻟﻌﺪﻭﻝ ﺇﻟﻴﻪ ﺇﳕﺎ ﳚﻮﺯ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﻘﻴﻘﺔ ﻣﺘﻌﺬﺭﺓ ،ﻭﻫﺎﻫﻨﺎ ﱂ ﻳﺘﻌ ﹼﺬﺭ ﺍﳊﻘﻴﻘﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﳉﺎﺯ ﺇﻃﻼﻕ ...ﺇﱁ[ ﺃﻱ :ﺇﻃﻼﻕ ﻛ ﹼﻞ ﻣﺸﺘﻖ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﱵ ﻳﻘﺪﺭ ﻋﻠﻰ ﺧﻠﻘﻬﺎ ﲝﺴﺐ ﺍﻟﻠﻐﺔ،
ﻛﺎﻷﺳﻮﺩ ﲟﻌﲎ :ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺴﻮﺍﺩ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﻴﻠﺰﻡ ﺍﻟﺘﺴﻠﺴﻞ[ ﻷﻧﺎ ﳒﺮﻱ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﺜﺎﱐ ،ﺃ ﻫﻮ ﻗـﺪﱘ ﺃﻭ ﺣـﺎﺩﺙ؟ ﺇﻥ ﻛـﺎﻥ ﻗـﺪﳝﹰﺎ
ﻓﺜﺒﺖ ﺍﳌ ﺪﻋﻰ ،ﻭﺇﻥ ﻛﺎﻥ ﺣﺎﺩﺛﺎﹰ ﻓﻴﺤﺪﺙ ﺑﺘﻜﻮﻳﻦ ﺁﺧﺮ ،ﻭﻫﻜﺬﺍ ﲡﺮﻱ ﺍﻟﺴﻠﺴﻠﺔ ﺇﱃ ﻏﲑ ﺍﻟﻨﻬﺎﻳﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﻳﻠﺰﻡ ﻣﻨﻪ ﺍﺳﺘﺤﺎﻟﺔ ...ﺇﱁ[ ﻷ ﹼﻥ ﻭﺟﻮﺩﻩ ﺻﺎﺭ ﻣﻮﻗﻮﻓﹰﺎ ﻋﻠـﻰ ﺗﻜﻮﻳﻨـﺎﺕ ﻏـﲑ ﻣﺘﻨﺎﻫﻴـﺔ ،ﻭﻭﺟﻮﺩﻫـﺎ
!١٧٧ ﳏﺎﻝ ،ﻭﺍﳌﻮﻗﻮﻑ ﻋﻠﻰ ﺍﶈﺎﻝ ﳏﺎﻝ"١٢ .
ﻭﺃﻣﺎ ﺑﺪﻭﻧﻪ ﻓﻴﺴﺘﻐﲏ ﺍﳊﺎﺩﺙ ﻋﻦ ﺍﶈﺪﺙ ﻭﺍﻹﺣﺪﺍﺙ ،ﻭﻓﻴﻪ ﺗﻌﻄﻴﻞ ﺍﻟﺼﺎﻧﻊ)#،(١
ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻟﻮ ﺣﺪﺙ ﳊﺪﺙ ﺇﻣﺎ ﰲ ﺫﺍﺗﻪ) (٢ﻓﻴﺼﲑ ﳏﻼ ﻟﻠﺤﻮﺍﺩﺙ ،ﺃﻭ ﰲ ﻏﲑﻩ
ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺍﳍﺬﻳﻞ ﻣﻦ ﺃﻥﹼ ﺗﻜﻮﻳﻦ ﻛ ﹼﻞ ﺟﺴﻢ ﻗﺎﺋﻢ ﺑﻪ ،ﻓﻴﻜﻮﻥ ﻛ ﹼﻞ
ﺟﺴﻢ) (٣ﺧﺎﻟﻘﺎﹰ ﻭﻣﻜ ﻮﻧﺎﹰ ﻟﻨﻔﺴﻪ ،ﻭﻻ ﺧﻔﺎﺀ ﰲ ﺍﺳﺘﺤﺎﻟﺘﻪ ،ﻭﻣﺒﲎ ﻫﺬﻩ ﺍﻷﺩﻟﹼﺔ)(٤
ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺘﻜﻮﻳﻦ ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ ﻛﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ،ﻭﺍﶈﹼﻘﻘﻮﻥ ﻣﻦ ﺍﳌﺘﻜﻠﹼﻤﲔ
ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻹﺿﺎﻓﺎﺕ) (٥ﻭﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ ،ﻣﺜﻞ ﻛﻮﻥ ﺍﻟﺼﺎﻧﻊ ﺗﻌﺎﱃ
ﻭﺗﻘ ﺪﺱ ﻗﺒﻞ ﻛﻞﹼ ﺷﻲﺀ ﻭﻣﻌﻪ ﻭﺑﻌﺪﻩ ﻭﻣﺬﻛﻮﺭﺍﹰ ﺑﺄﻟﺴﻨﺘﻨﺎ ﻭﻣﻌﺒﻮﺩﺍﹰ ﻭﳑﻴﺘﺎﹰ ﻭﳏﻴﻴﹰﺎ
ﻭﳓﻮ ﺫﻟﻚ ،ﻭﺍﳊﺎﺻﻞ ﰲ ﺍﻷﺯﻝ) (٦ﻫﻮ ﻣﺒﺪﺃ ﺍﻟﺘﺨﻠﻴﻖ ﻭﺍﻟﺘﺮﺯﻳﻖ ﻭﺍﻹﻣﺎﺗﺔ
) (١ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺗﻌﻄﻴﻞ ﺍﻟﺼﺎﻧﻊ[ ﻷﻧﻪ ﺇﺫﺍ ﺟﺎﺯ ﺣﺪﻭﺙ ﺣﺎﺩﺙ ﺑﺪﻭﻥ ﺍﻟﺘﻜﻮﻳﻦ ﺟﺎﺯ ﺣﺪﻭﺙ ﲨﻴـﻊ ﺍﳊـﻮﺍﺩﺙ
ﺑﺪﻭﻧﻪ ﻟﻌﺪﻡ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ،ﻭﻓﻴﻪ ﺗﻌﻄﻴﻞ ﺍﻟﺼﺎﻧﻊ ﻭﻫﻮ ﳏﺎﻝ١٢ .
) (٢ﻗﻮﻟﻪ] :ﰲ ﺫﺍﺗﻪ[ ﺃﻱ :ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻜﺮﺍﻣﻴﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﻴﻜﻮﻥ ﻛﻞﹼ ﺟﺴﻢ ...ﺇﱁ[ ﺇﺫ ﻻ ﻣﻌﲎ ﻟﻠﺨﺎﻟﻖ ﺇﻻﹼ ﻣﻦ ﻗﺎﻡ ﺑـﻪ ﺍﳋﻠـﻖ ،ﻭﺍﳌﻜـ ﻮﻥ ﺇﻻﹼ ﻣـﻦ ﻗـﺎﻡ ﺑـﻪ
ﺍﻟﺘﻜﻮﻳﻦ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻣﺒﲎ ﻫﺬﻩ ﺍﻷﺩﻟﹼﺔ[ ﺃﻱ :ﻣﺒﲎ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺃﺯﻟﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ ،ﻭﺃﻣـﺎ
ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻋﺘﺒﺎﺭﻳﺔ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻷﺷﻌﺮﻳﺔ ،ﻓﺎﻷﺩﻟﹼﺔ ﻏﲑ ﺗﺎﻣـﺔ ،ﺃﻣـﺎ ﺍﻷﻭﻝ ﻭﺍﻟﺮﺍﺑـﻊ ﻓﻸﻧـﻪ ﻻ ﻳﻠـﺰﻡ ﻛﻮﻧـﻪ
ﺗﻌﺎﱃ ﳏ ﻼ ﻟﻠﺤﻮﺍﺩﺙ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺚ ﻓﻸﻥﹼ ﺍﻟﺘﺴﻠﺴﻞ ﰲ ﺍﻻﻋﺘﺒﺎﺭﻳﺎﺕ ﻏﲑ ﻣﺴﺘﺤﻴﻞ ،ﻭﺃﻣـﺎ
ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺗﺎﻡ ،ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ ﺑﻘﻮﻟﻪ½ :ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﻣﺎ ﻋﺪﺍ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻹﺿﺎﻓﺎﺕ[ ﺍﻹﺿﺎﻓﺔ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻣﻌﲎ ﻣﻮﻫﻮﻡ ﻳﺘﻌﹼﻘﻞ ﻣﻦ ﻧﺒﺴﺔ ﺷﻲﺀ ﺇﱃ ﺷﻲﺀ ،ﻓـﺎﻟﺘﻜﻮﻳﻦ
ﺇﺿﺎﻓﺔ ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﳐﻠﻮﻗﻪ" ١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﻭﺍﳊﺎﺻﻞ ﰲ ﺍﻷﺯﻝ ...ﺇﱁ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﳊﺎﺻﻞ ﰲ ﺍﻷﺯﻝ ﻣﺒﺪﺃ ﻫﺬﻩ ﺍﻷﺷـﻴﺎﺀ ﻣﺜـﻞ ﺍﻟﻘـﺪﺭﺓ ،ﻭﺃﻣـﺎ
ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻓﻘﺎﺋﻤﺔ ﻓﻴﻤﺎ ﻳﺴﺘﻘﺒﻞ ،ﻓﺈﻥﹼ ﺍﻟﻘﺪﺭﺓ ﺑﺎﻋﺘﺒـﺎﺭ ﺗﻌﻠﹼﻘـﻪ ﺇﱃ ﺍﳌﺨﻠﻮﻗـﺎﺕ ﻳـﺴﻤﻰ ﲣﻠﻴﻘـﺎﹰ ،ﻭﺑﺎﻋﺘﺒـﺎﺭ
!١٧٨ ﺗﻌﻠﹼﻘﻪ ﺇﱃ ﺍﳌﺮﺯﻭﻗﺎﺕ ﻳﺴ ﻤﻰ ﺗﺮﺯﻳﻘﹰﺎ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻹﺿﺎﻓﺎﺕ ﻭﺍﻻﻋﺘﺒﺎﺭﺍﺕ"١٢ .
ﻭﺍﻹﺣﻴﺎﺀ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻮﻧﻪ) (١ﺻﻔﺔ ﺃﺧﺮﻯ ﺳﻮﻯ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ#،
ﻓﺈ ﹼﻥ ﺍﻟﻘﺪﺭﺓ) (٢ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﻭﺟﻮﺩ ﺍﳌﻜﻮﻥ ﻭﻋﺪﻣﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ،
ﻟﻜﻦ ﻣﻊ ﺍﻧﻀﻤﺎﻡ ﺍﻹﺭﺍﺩﺓ) (٣ﻳﺘﺨ ﺼﺺ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ .ﻭﻟﹶﻤﺎ ﺍﺳﺘﺪﻝﹼ ﺍﻟﻘﺎﺋﻠﻮﻥ
ﲝﺪﻭﺙ ﺍﻟﺘﻜﻮﻳﻦ ﺑﺄﻧﻪ ﻻ ﻳﺘﺼ ﻮﺭ ﺑﺪﻭﻥ ﺍﳌﻜ ﻮﻥ) ،(٤ﻛﺎﻟﻀﺮﺏ ﺑﺪﻭﻥ
ﺍﳌﻀﺮﻭﺏ ،ﻓﻠﻮ ﻛﺎﻥ ﻗﺪﳝﹰﺎ ﻟﺰﻡ ﻗﺪﻡ ﺍﳌﻜﻮﻧﺎﺕ ،ﻭﻫﻮ ﳏﺎﻝ ،ﺃﺷﺎﺭ ﺇﱃ
ﺍﳉﻮﺍﺏ) (٥ﺑﻘﻮﻟﻪ) :ﻭﻫﻮ( ﺃﻱ :ﺍﻟﺘﻜﻮﻳﻦ )ﺗﻜﻮﻳﻨﻪ ﻟﻠﻌﺎﱂ ﻭﻟﻜﻞﹼ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺋﻪ(
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻮﻧﻪ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄ :ﻭﳜﻄﺮ ﺑﺎﻟﺒﺎﻝ ﺃ ﹼﻥ ﺍﻟﺘﻜﻮﻳﻦ ﻫـﻮ ﺍﳌﻌـﲎ ﺍﻟـﺬﻱ
ﳒﺪﻩ ﰲ ﺍﻟﻔﺎﻋﻞ ،ﻭﺑﻪ ﳝﺘﺎﺯ ﻋﻦ ﻏﲑﻩ ﻭﻳﺮﺗﺒﻂ ﺑﺎﳌﻔﻌﻮﻝ ،ﻭﺇﻥ ﱂ ﻳﻮﺟﺪ ﺑﻌﺪ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻳﻌ ﻢ ﺍﳌﻮﺟـﺐ
ﺃﻳﻀﺎﹰ ،ﺑﻞ ﻧﻘﻮﻝ :ﻫـﻮ ﻣﻮﺟـﻮﺩ ﰲ ﺍﻟﻮﺍﺟـﺐ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﻧﻔـﺲ ﺍﻟﻘـﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ،ﻓﻜﻴـﻒ ﻻ ﻳﻜـﻮﻥ ﺻـﻔﺔ
ﺃﺧﺮﻯ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥﹼ ﺍﻟﻘﺪﺭﺓ ...ﺇﱁ[ ﺩﻓﻊ ﻟِﻤﺎ ﻳﺘﻮ ﻫﻢ ﻣـﻦ ﺃ ﹼﻥ ﺍﻟﻘـﺪﺭﺓ ﻻ ﳚـﻮﺯ ﺃﻥ ﺗﻜـﻮﻥ ﻣﺒـﺪﺃ ﺍﻹﳚـﺎﺩ ﻻﺳـﺘﻮﺍﺀ
ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﻭﺟﻮﺩ ﺍﳌﻜﻮﻥ ﻭﻋﺪﻣﻪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺻﻔﺔ ﺃﺧﺮﻯ ﻳﺘﺮﺟﺢ ﺎ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻊ ﺍﻧﻀﻤﺎﻡ ﺍﻹﺭﺍﺩﺓ ...ﺇﱁ[ ﺃﻧﺖ ﺗﻌﻠﻢ ﺇﺫﺍ ﺭﺍﺟﻌﺖ ﻭﺟﺪﺍﻧﻚ ﺃ ﹼﻥ ﺍﻟﺘﻜﻮﻳﻦ ﻟﻴﺲ ﻋﲔ ﺍﻟﻘـﺪﺭﺓ ،ﻭﻻ
ﻋﲔ ﺍﻹﺭﺍﺩﺓ ،ﻭﻻ ﳎﻤﻮﻋﻬﻤﺎ ﻣﻄﻠﻘﹰﺎ ،ﻭﻻ ﻣﺎﺧﻮﺫﹰﺍ ﻣﻊ ﺍﻟﺘﻌﻠﹼﻖ ،ﻭﻛﹼﻠﻬﺎ ﻣﻘ ﺪﻣﺔ ﻋﻠﻰ ﺍﻟﺘﻜﻮﻳﻦ ،ﻟﻴﺲ ﺃﺛﺮ ﻫﺬﻩ
ﺍﻷﻣﻮﺭ ﻭﺟﻮﺩ ﺍﻟﺸﻲﺀ ﻭﺛﺒﻮﺗﻪ ،ﻛﻤﺎ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺃﻓﻌﺎﻟﻨﺎ ﻭﺟﺪﻧﺎ ﺇﺻﺪﺍﺭﻧﺎ ﻷﻣﺮ ﻏﲑ ﺇﺭﺍﺩﺗﻨﺎ ﻹﺻﺪﺍﺭﻩ ،ﻭﻫـﺬﺍ
ﻛﻠﹼﻪ ﻭﺍﺿﺢ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٤ﻗﻮﻟﻪ] :ﻻ ﻳﺘﺼ ﻮﺭ ﺑﺪﻭﻥ ﺍﳌﻜﻮﻥ[ ﺃﻱ :ﺍﻟﺘﻜﻮﻳﻦ ﻻ ﻳﺘﺼﻮﺭ ﺑﺪﻭﻥ ﺍﳌﻜ ﻮﻥ ﺑﺎﻟﻔﺘﺢ؛ ﻷﻧﻪ ﻧﺴﺒﺔ ﺑﲔ ﺍﳌﻜﻮﻥ
ﺑﺎﻟﻜﺴﺮ ﻭﺍﳌﻜﻮﻥ ﺑﺎﻟﻔﺘﺢ ،ﻭﺍﻟﻨﺴﺒﺔ ﻻ ﺗﺘﺤﹼﻘﻖ ﺑﺪﻭﻥ ﺍﳌﻨﺘﺴﺒﲔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﺷﺎﺭ ﺇﱃ ﺍﳉﻮﺍﺏ[ ﺗﻮﺟﻴﻪ ﺃﻥﹼ ﻣﺮﺍﺩﻩ ﺃ ﹼﻥ ﺍﻟﺘﻜﻮﻳﻦ ﺗﻜﻮﻳﻦ ﻤﻮﻉ ﺍﻟﻌﺎﱂ ﻭﻟﻜ ﹼﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺋـﻪ،
ﻣﺘﻌﻠﹼﻖ ﺑﻪ ﺗﻌﻠﹼﻘﹰﺎ ﻭﺍﻗﻌﹰﺎ ﰲ ﻭﻗﺖ ﳐﺼﻮﺹ ﻫﻮ ﻭﻗﺖ ﻭﺟﻮﺩﻩ ،ﺑﺄﻧـﻪ ﻭﺍﻗـﻊ ﻭﺟـﻮﺩﻩ ﻓﻴـﻪ ،ﻓـﺎﳌﺘﻌﻠﹼﻖ ﺑﺎﻟﻮﻗـﺖ
ﻭﺍﳌﻈﺮﻭﻑ ﻟﻪ ﻫﻮ ﺗﻌﻠﹼﻘﻪ ،ﻻ ﻧﻔﺲ ﺍﻟﺘﻜﻮﻳﻦ ،ﻓﺈ ﹼﻥ ﺻﻔﺎﺗﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻋﻠـﻰ ﻭﺃﻧـﺰﻩ ﻣـﻦ ﺃﻥ ﳛـﻴﻂ ـﺎ ﺯﻣـﺎﻥ
ﻭﻫﻲ ﻓﻮﻕ ﺍﻟﺰﻣﺎﻥ ،ﻛﻴﻒ ﻭﻫﻮ ﻣﻜ ﻮﻥ ﺍﻟﺰﻣﺎﻥ ﺃﻳﻀﺎﹰ ،ﻓﻠﻮ ﻟﺰﻡ ﺍﻟﻮﻗﺖ ﻟﻠﺘﻜﻮﻳﻦ ﻟـﺰﻡ ﻭﺟـﻮﺩ ﺍﻟﺰﻣـﺎﻥ ﻭﻋﺪﻣـﻪ
!١٧٩ ﻭﻟﺰﻡ ﺍﻟﺪﻭﺭ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ"".
ﻻ ﰲ ﺍﻷﺯﻝ ،ﺑﻞ )ﻟﻮﻗﺖ ﻭﺟﻮﺩﻩ( ﻋﻠﻰ ﺣﺴﺐ ﻋﻠﻤﻪ ﻭﺇﺭﺍﺩﺗﻪ .ﻓﺎﻟﺘﻜﻮﻳﻦ ﺑﺎﻕ#
ﺃﺯﻻﹰ ﻭﺃﺑﺪﹰﺍ ،ﻭﺍﳌﻜﻮﻥ ﺣﺎﺩﺙ ﲝﺪﻭﺙ ﺍﻟﺘﻌﻠﹼﻖ ،ﻛﻤﺎ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﻏﲑﳘﺎ
ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻗﺪﻣﻬﺎ ﻗﺪﻡ ﻣﺘﻌﻠﹼﻘﺎﺎ) ،(١ﻟﻜﻮﻥ ﺗﻌﹼﻠﻘﺎﺎ
ﺣﺎﺩﺛﺔ) ،(٢ﻭﻫﺬﺍ ﲢﻘﻴﻖ ﻣﺎ ﻳﻘﺎﻝ) :(٣ﺇﻥﹼ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ ﺇﻥ ﱂ ﻳﺘﻌﹼﻠﻖ ﺑﺬﺍﺕ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻟﺰﻡ ﺗﻌﻄﻴﻞ ﺍﻟﺼﺎﻧﻊ ﻭﺍﺳﺘﻐﻨﺎﺀ ﺍﳊﻮﺍﺩﺙ ﻋﻦ ﺍﳌﻮﺟﺪ،
ﻭﻫﻮ ﳏﺎﻝ ،ﻭﺇﻥ ﺗﻌﻠﹼﻖ ﻓﺈﻣﺎ ﺃﻥ ﻳﺴﺘﻠﺰﻡ ﺫﻟﻚ ﻗﺪﻡ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﻭﺟﻮﺩﻩ ﺑﻪ)(٤
ﻓﻴﻠﺰﻡ ﻗﺪﻡ ﺍﻟﻌﺎﱂ ،ﻭﻫﻮ ﺑﺎﻃﻞ ،ﺃﻭ ﻻ ﻓﻠﻴﻜﻦ ﺍﻟﺘﻜﻮﻳﻦ ﺃﻳﻀﹰﺎ ﻗﺪﳝﺎﹰ ﻣﻊ ﺣﺪﻭﺙ
ﺍﳌﻜﻮﻥ ﺍﳌﺘﻌﻠﹼﻖ ﺑﻪ ،ﻭﻣﺎ ﻳﻘﺎﻝ) (٥ﻣﻦ ﺃ ﹼﻥ ﺍﻟﻘﻮﻝ ﺑﺘﻌﻠﹼﻖ ﻭﺟﻮﺩ ﺍﳌﻜﻮﻥ
ﺑﺎﻟﺘﻜﻮﻳﻦ ،ﻗﻮﻝ ﲝﺪﻭﺛﻪ ،ﺇﺫ ﺍﻟﻘﺪﱘ ﻣﺎ ﻻ ﻳﺘﻌﹼﻠﻖ ﻭﺟﻮﺩﻩ ﺑﺎﻟﻐﲑ ﻭﺍﳊﺎﺩﺙ ﻣﺎ
ﻳﺘﻌﹼﻠﻖ ﺑﻪ ،ﻓﻔﻴﻪ ﻧﻈﺮ)(٦؛ ﻷﻥﹼ ﻫﺬﺍ ﻣﻌﲎ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺎﺩﺙ ﺑﺎﻟﺬﺍﺕ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻝ
) (١ﻗﻮﻟﻪ] :ﻣﺘﻌﹼﻠﻘﺎﺎ[ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳊﺎﺩﺛﺔ ﻭﺍﳌﻘﺪﻭﺭﺍﺕ ﻭﺍﳌﺒﺼﺮﺍﺕ ﺇﱃ ﻏﲑ ﺫﻟﻚ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺗﻌﹼﻠﻘﺎﺎ ﺣﺎﺩﺛﺔ[ ﻷ ﹼﻥ ﺗﻌﻠﹼﻖ ﻭﺟﻮﺩ ﻛﻞﹼ ﻣﻮﺟﻮﺩ ﻭﻗﺖ ﻭﺟﻮﺩﻩ ﺑﺘﻜﻮﻳﻨﻪ ﺍﻷﺯ ﹼﱄ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻫﺬﺍ ﲢﻘﻴﻖ ﻣﺎ ﻳﻘﺎﻝ[ ﺃﻱ :ﻫﻮ ﺣﺎﺻﻞ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺻﺎﺣﺐ "ﺍﻟﻌﻤﺪﺓ" ﻋﻠﻰ ﻗﺪﻡ ﺍﻟﺘﻜﻮﻳﻦ ﰲ
ﻣﻌﺎﺭﺿﺔ ﺍﺳﺘﺪﻻﻝ ﺍﻷﺷﻌﺮﻳﺔ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻗﺪﻡ ﻣﺎ ﻳﺘﻌﹼﻠﻖ ﻭﺟﻮﺩﻩ ﺑﻪ[ ﺿﻤﲑ ﺍﳍﺎﺀ ﰲ ﻭﺟﻮﺩﻩ ﺭﺍﺟﻊ ﺇﱃ ½ﻣﺎ¼ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻌـﺎﱂ ،ﻭﺍﻟـﻀﻤﲑ ﰲ
½ﺑﻪ¼ ﻳﺮﺟﻊ ﺇﱃ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻳﻘﺎﻝ ...ﺇﱁ[ ﰲ ﺟـﻮﺍﺏ ﺍﺳـﺘﺪﻻﻝ ﺍﻷﺷـﻌﺮﻳﺔ ،ﻭﺍﻟﻘﺎﺋـﻞ ﺻـﺎﺣﺐ "ﺍﻟﻜﻔﺎﻳـﺔ" ،ﻗـﺎﻝ :ﺍﺳـﺘﺪﻝﹼ
ﺍﳋﺼﻢ ﺑﻘﻮﻟﻪ :ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﻜﻮﻳﻦ ﺃﺯﻟﻴﺎﹰ ﻟﺘﻌﹼﻠﻖ ﻭﺟﻮﺩ ﺍﳌﻜ ﻮﻥ ﺑﻪ ﰲ ﺍﻷﺯﻝ ،ﻓﻜـﺎﻥ ﺍﻟﻌـﺎﱂ ﻗـﺪﳝﹰﺎ ،ﻗﻠﻨـﺎ :ﺇﺫﺍ
ﺳﻠﹼﻤﺖ ﺗﻌﻠﹼﻖ ﻭﺟﻮﺩ ﺍﳌﻜﻮﻥ ﺑﺎﻟﺘﻜﻮﻳﻦ ،ﻓﻘﺪ ﺳﻠﻤﺖ ﺃﻧﻪ ﺣﺎﺩﺙ؛ ﺇﺫ ﺍﻟﻘﺪﱘ ﻣـﺎ ﻻ ﻳﺘﻌﹼﻠـﻖ ﻭﺟـﻮﺩﻩ ﺑـﺎﻟﻐﲑ،
ﻭﻣﺎ ﻳﺘﻌﹼﻠﻖ ﻭﺟﻮﺩﻩ ﺑﻐﲑﻩ ﻓﻬﻮ ﺣﺎﺩﺙ" ١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﻓﻔﻴﻪ ﻧﻈﺮ[ ﺣﺎﺻﻞ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﺃﻥﹼ ﺍﻟﻼﺯﻡ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳊﺪﻭﺙ ﺍﻟـﺬﺍ ﹼﰐ ،ﻭﻫـﻮ ﻟـﻴﺲ ﲟـﺮﺍﺩ ،ﺑـﻞ
ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﳊﺪﻭﺙ ﺍﻟﺰﻣﺎﱐﹼ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﺴﺒﻮﻗﺎﹰ ﺑﺎﻟﻌﺪﻡ ،ﻭﻫﻮ ﻏﲑ ﻻﺯﻡ" ١٢ .ﺭ"
! "١٨٠
ﺑﻪ ﺍﻟﻔﻼﺳﻔﺔ) ،(١ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻓﺎﳊﺎﺩﺙ ﻣﺎ ﻟﻮﺟﻮﺩﻩ ﺑﺪﺍﻳﺔ ،ﺃﻱ :ﻳﻜﻮﻥ#
ﻣﺴﺒﻮﻗﺎﹰ ﺑﺎﻟﻌﺪﻡ ﻭﺍﻟﻘﺪﱘ ﲞﻼﻓﻪ ،ﻭﳎ ﺮﺩ ﺗﻌﹼﻠﻖ ﻭﺟﻮﺩﻩ ﺑﺎﻟﻐﲑ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﳊﺪﻭﺙ
ﺬﺍ ﺍﳌﻌﲎ) ،(٢ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﳏﺘﺎﺟﺎﹰ ﺇﱃ ﺍﻟﻐﲑ ﺻﺎﺩﺭﹰﺍ ﻋﻨﻪ ﺩﺍﺋﻤﺎﹰ ﺑﺪﻭﺍﻣﻪ
ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻔﻼﺳﻔﺔ ﻓﻴﻤﺎ ﺍﺩﻋﻮﺍ ﻗﺪﻣﻪ ﻣﻦ ﺍﳌﻤﻜﻨﺎﺕ ،ﻛﺎﳍﻴﻮﱃ ﻣﺜ ﹰﻼ ،ﻧﻌﻢ
ﺇﺫﺍ ﺃﺛﺒﺘﻨﺎ) (٣ﺻﺪﻭﺭ ﺍﻟﻌﺎﱂ ﻋﻦ ﺍﻟﺼﺎﻧﻊ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺩﻭﻥ ﺍﻹﳚﺎﺏ) (٤ﺑﺪﻟﻴﻞ ﻻ
ﻳﺘﻮﻗﹼﻒ) (٥ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ ،ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﺑﺘﻌﻠﹼﻖ ﻭﺟﻮﺩﻩ ﺑﺘﻜﻮﻳﻦ ﺍﷲ ﺗﻌﺎﱃ
ﻗﻮ ﹰﻻ ﲝﺪﻭﺛﻪ) ،(٦ﻭﻣﻦ ﻫﺎﻫﻨﺎ) (٧ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ ﻛﻞﹼ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ
ﺍﻟﻌﺎﱂ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺮﺩ (٨)ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﻗﺪﻡ ﺑﻌﺾ ﺍﻷﺟﺰﺍﺀ ﻛﺎﳍﻴﻮﱃ ﻭﺇ ﹼﻻ ﻓﻬﻢ
) (١ﻗﻮﻟﻪ] :ﺍﻟﻔﻼﺳﻔﺔ[ ﻓﺈﹼﻢ ﻳﻘﻮﻟﻮﻥ :ﺇ ﹼﻥ ﺍﻟﻌﺎﱂ ﺣﺎﺩﺙ ﺑﺎﻟﺬﺍﺕ ،ﻗﺪﱘ ﺑﺎﻟﺰﻣﺎﻥ ،ﻭﻳﻔـ ﺴﺮﻭﻥ ﺍﳊـﺎﺩﺙ ﺑﺎﻟـﺬﺍﺕ
ﲟﺎ ﳛﺘﺎﺝ ﺇﱃ ﻏﲑﻩ ،ﻭﺍﻟﻘﺪﱘ ﺑﺎﻟﺰﻣﺎﻥ ﲟﺎ ﻻ ﻳﺴﺒﻖ ﻋﺪﻣﻪ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﻏـﲑﻩ
ﻛﺎﻟﻮﺍﺟﺐ ﺃﻭ ﳏﺘﺎﺟﹰﺎ ﻛﺎﻟﻔﻠﻚ ﻋﻠﻰ ﺯﻋﻤﻬﻢ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺬﺍ ﺍﳌﻌﲎ[ ﺃﻱ :ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻪ ﺍﳌﺘﻜﹼﻠﻤﻮﻥ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻧﻌﻢ ﺇﺫﺍ ﺃﺛﺒﺘﻨﺎ[ ﺗﻮﺟﻴﻪ ﻟﻜﻼﻡ ﺻﺎﺣﺐ "ﺍﻟﻜﻔﺎﻳﺔ" ﻳﻌﲏ :ﺃﻥﹼ ﺍﻟﻘﻮﻝ ﺑﺘﻌﻠﹼﻖ ﻭﺟـﻮﺩ ﺍﳌﻜـﻮﻥ ﺑـﺎﻟﺘﻜﻮﻳﻦ
ﺇﳕﺎ ﻳﻜﻮﻥ ﻗﻮ ﹰﻻ ﲝﺪﻭﺛﻪ ﺍﻟﺰﻣﺎ ﹼﱐ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﺻﺎﺩﺭﹰﺍ ﺑﺎﻻﺧﺘﻴﺎﺭ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺩﻭﻥ ﺍﻹﳚﺎﺏ[ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻔﻼﺳﻔﺔ ،ﻭﺍﻟﻔﺎﻋﻞ ﺑﺎﻹﳚﺎﺏ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺻﺪﻭﺭ ﺍﻟﻔﻌﻞ ﻋﻨـﻪ
ﻭﺍﺟﺒﹰﺎ ،ﻭﱂ ﻳﻜﻦ ﻣﺴﺒﻮﻗﹰﺎ ﺑﺎﻟﻘﺼﺪ ﻭﺍﻻﺧﺘﻴﺎﺭ ،ﻛﺎﻹﺣﺮﺍﻕ ﻣﻦ ﺍﻟﻨﺎﺭ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺪﻟﻴﻞ ﻻ ﻳﺘﻮﹼﻗﻒ ...ﺇﱁ[ ﺍﻟﺒﺎﺀ ﻣﺘﻌﹼﻠﻖ ﺑـ½ﺃﺛﺒﺘﻨﺎ¼ ،ﻭﻣﻦ ﺃﺩﻟﹼﺔ ﺣـﺪﻭﺙ ﺍﻟﻌـﺎﱂ ﻛﻮﻧـﻪ ﺃﺛـﺮ ﺍﳌﺨﺘـﺎﺭ،
ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﺼ ﺢ ﺍﻻﺳﺘﺪﻻﻝ ﲝﺪﻭﺛﻪ ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ؛ ﻷ ﹼﻥ ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ ﻋﻨﺪﻫﻢ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﺼﺎﻧﻊ
ﻓﺎﻋ ﹰﻼ ﳐﺘﺎﺭﺍﹰ ،ﻓﻬﺬﺍ ﻟﻮ ﺗﻮﹼﻗﻒ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ ﻟﺰﻡ ﺍﻟﺪﻭﺭ ﺍﳌﻀﻤﺮ" ١٢ .ﺭ"
) (٦ﻗﻮﻟﻪ] :ﻗﻮﻻﹰ ﲝﺪﻭﺛﻪ[ ﻷﻥﹼ ﺍﻟﺼﺎﺩﺭ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺣﺎﺩﺙ ،ﻭﺍﻟﻘﺪﱘ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﻨﺪﺍﹰ ﺇﱃ ﺍﳌﺨﺘﺎﺭ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻭﻣﻦ ﻫﺎﻫﻨﺎ[ ﺃﻱ :ﻭﻣﻦ ﺃﺟﻞ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺎﺩﺙ ﻣﺎ ﻟﻮﺟﻮﺩﻩ ﺑﺪﺍﻳﺔ ،ﻭﺑﺎﻟﻘﺪﱘ ﺧﻼﻓﻪ"١٢ .ﺧﻴﺎﱄ"
) (٨ﻗﻮﻟﻪ] :ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺮﺩ [ﻭﻫﺬﺍ ﺍﻟﺮ ﺩ ﺇﳕﺎ ﻳﺘﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺎﺩﺙ ﻣﺎ ﻟﻮﺟـﻮﺩﻩ ﺑﺪﺍﻳـﺔ ،ﻭﺃﻣـﺎ ﺇﺫﺍ ﻛـﺎﻥ
!١٨١ ﺍﳌﺮﺍﺩ ﻣﺎ ﳛﺘﺎﺝ ﰲ ﻭﺟﻮﺩﻩ ﺇﱃ ﻏﲑﻩ ﻓﻼ ﻳﺘ ﻢ ﺍﻟﺮﺩ"١٢ .
ﺇﳕﺎ ﻳﻘﻮﻟﻮﻥ ﺑﻘﺪﻣﻬﺎ ﲟﻌﲎ ﻋﺪﻡ ﺍﳌﺴﺒﻮﻗﻴﺔ ﺑﺎﻟﻌﺪﻡ ،ﻻ ﲟﻌﲎ ﻋﺪﻡ ﺗﻜﻮﻧﻪ#
ﺑﺎﻟﻐﲑ) ،(١ﻭﺍﳊﺎﺻﻞ) (٢ﺃﻧﺎ ﻻﻧﺴﻠﹼﻢ ﺃﻧﻪ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﺘﻜﻮﻳﻦ ﺑﺪﻭﻥ ﻭﺟﻮﺩ
ﺍﳌﻜ ﻮﻥ ،ﻭﺃ ﹼﻥ ﻭﺯﺍﻧﻪ ﻣﻌﻪ ﻭﺯﺍﻥ ﺍﻟﻀﺮﺏ ﻣﻊ ﺍﳌﻀﺮﻭﺏ ،ﻓﺈﻥﹼ ﺍﻟﻀﺮﺏ ﺻﻔﺔ
ﺇﺿﺎﻓﻴﺔ ﻻ ﻳﺘﺼ ﻮﺭ ﺑﺪﻭﻥ ﺍﳌﻀﺎﻓﲔ ،ﺃﻋﲏ :ﺍﻟﻀﺎﺭﺏ ﻭﺍﳌﻀﺮﻭﺏ ﻭﺍﻟﺘﻜﻮﻳﻦ
ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ ﻫﻲ ﻣﺒﺪﺃ ﺍﻹﺿﺎﻓﺔ ﺍﻟﱵ ﻫﻲ ﺇﺧﺮﺍﺝ ﺍﳌﻌﺪﻭﻡ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﱃ
ﺍﻟﻮﺟﻮﺩ ﻻ ﻋﻴﻨﻬﺎ) ،(٣ﺣﱴ ﻟﻮ ﻛﺎﻧﺖ ﻋﻴﻨﻬﺎ ﻋﻠﻰ ﻣﺎ ﻭﻗﻊ ﰲ ﻋﺒﺎﺭﺓ ﺍﳌﺸﺎﻳﺦ
ﻟﻜﺎﻥ ﺍﻟﻘﻮﻝ ﺑﺘﺤﻘﹼﻘﻪ ﺑﺪﻭﻥ ﺍﳌﻜ ﻮﻥ ﻣﻜﺎﺑﺮﺓ) (٤ﻭﺇﻧﻜﺎﺭﺍﹰ ﻟﻠﻀﺮﻭﺭ ﻱ ،ﻓﻼ ﻳﻨﺪﻓﻊ)(٥
ﲟﺎ ﻳﻘﺎﻝ :ﻣﻦ ﺃﻥﹼ ﺍﻟﻀﺮﺏ ﻋﺮﺽ ﻣﺴﺘﺤﻴﻞ ﺍﻟﺒﻘﺎﺀ ،ﻓﻼ ﺑ ﺪ ﻟﺘﻌﹼﻠﻘﻪ ﺑﺎﳌﻔﻌﻮﻝ
) (١ﻗﻮﻟﻪ] :ﻻ ﲟﻌﲎ ﻋﺪﻡ ﺗﻜﻮﻧﻪ ﺑﺎﻟﻐﲑ[ ﻓﺈﻢ ﻳﻌﺘﺮﻓـﻮﻥ ﺑـﺄ ﹼﻥ ﻣﺒـﺪﻉ ﺍﳍﻴـﻮﱃ ﺍﻟﻮﺍﺟـﺐ ﺗﻌـﺎﱃ ،ﻓﻬـﻲ ﻋﻨـﺪﻫﻢ
ﺣﺎﺩﺛﺔ ﺑﺎﻟﺬﺍﺕ ،ﻗﺪﳝﺔ ﺑﺎﻟﺰﻣﺎﻥ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﳊﺎﺻﻞ ...ﺇﱁ[ ﺃﻱ :ﺣﺎﺻـﻞ ﺟـﻮﺍﺏ ﺍﳌـﺼﻨﻒ ﺭﲪـﻪ ﺍﷲ ﻋﻤـﺎ ﺍﺳـﺘﺪﻟﹼﻮﺍ ﺑـﻪ ﻋﻠـﻰ ﺣـﺪﻭﺙ
ﺍﻟﺘﻜﻮﻳﻦ :ﺃﻥﹼ ﺫﻟﻚ ﺍﻻﺳﺘﺪﻻﻝ ﺇﳕﺎ ﻳﺘﻢ ﻟﻮ ﺍﻋﺘﱪﻧﺎ ﺍﻟﺘﻜﻮﻳﻦ ﻧﻔﺲ ﺍﻹﺿﺎﻓﺔ ،ﻛﺎﻟﻀﺮﺏ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟـﻀﺎﺭﺏ
ﻭﺍﳌﻀﺮﻭﺏ ،ﻟﻜﻨﺎ ﻻ ﻧﺮﻳﺪﻫﺎ ﻣﻦ ﺻﻔﺔ ﺍﻟﺘﻜﻮﻳﻦ ،ﻭﺇﳕﺎ ﻧﺮﻳﺪ ﺎ ﻣﺎ ﻫﻮ ﻣﺒﺪﺃ ﺍﻹﺿﺎﻓﺔ ،ﻭﻻ ﻧﺴﻠﹼﻢ ﺃ ﹼﻥ ﻣﺒﺪﺃﻫﺎ
ﺃﻳﻀﹰﺎ ﻣﺘﻮﹼﻗﻒ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﳌﻀﺎﻓﲔ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٣ﻗﻮﻟﻪ] :ﻻ ﻋﻴﻨﻬﺎ[ ﺃﻱ :ﺍﻟﺘﻜﻮﻳﻦ ﻟﻴﺲ ﻋﲔ ﺍﻹﺿﺎﻓﺔ ﺣﱴ ﻻ ﻳﺘﺼ ﻮﺭ ﺑﺪﻭﻥ ﺍﳌﻀﺎﻓﲔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻜﺎﺑﺮﺓ[ ﺃﻱ :ﺇﻧﻜﺎﺭﹰﺍ ﻟﻠﺤ ﻖ ﺍﻟﺼﺮﻳﺢ ﺗﻜﺒﺮﹰﺍ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻨﺪﻓﻊ[ ﺃﻱ :ﺍﺳﺘﺪﻻﻝ ﺍﻷﺷﻌﺮﻳﺔ ،ﺗﻮﺿﻴﺤﻪ ﺃﻥﹼ ﺻﺎﺣﺐ "ﺍﻟﻌﻤﺪﺓ" ﲪﻞ ﻛﻼﻡ ﺍﳌﺸﺎﻳﺦ ﻋﻠﻰ ﻣﺎ
ﺳﺒﻖ ﻋﻨﺪ ﻗﻮﻝ ﺍﻟﺸﺎﺭﺡ ½ﻭﺍﶈﹼﻘﻘﻮﻥ ﻣـﻦ ﺍﳌـﺘﻜﹼﻠﻤﲔ ...ﺇﱁ¼ ﻋﻠـﻰ ﻇـﺎﻫﺮﻩ ،ﻭﺯﻋـﻢ ﺃﻥﹼ ﺍﻟﺘﻜـﻮﻳﻦ ﻧﻔـﺲ
ﺍﻹﺿﺎﻓﺔ ،ﻭﺃﺟﺎﺏ ﻋﻦ ﺍﺳﺘﺪﻻﻝ ﺍﻷﺷﻌﺮﻳﺔ ﺑـﺎﻟﻔﺮﻕ ﺑـﲔ ﺍﻟـﻀﺮﺏ ﻭﺍﻟﺘﻜـﻮﻳﻦ ،ﺑـﺄﻥﹼ ﺍﻷ ﻭﻝ ﻳﻘﺘـﻀﻲ ﺣـﻀﻮﺭ
ﺍﳌﻀﺮﻭﺏ ﻟﻌﺪﻡ ﺑﻘﺎﺋﻪ ﲞﻼﻑ ﺍﻟﺜﺎﱐ ﻟﺒﻘﺎﺋﻪ ،ﻓﺪﻓﻌﻪ ﺍﻟـﺸﺎﺭﺡ ﺑﻘﻮﻟـﻪ½ :ﻻ ﻳﻨـﺪﻓﻊ¼ .١٢ﻛـﺬﺍ ﻳـﺴﺘﻔﺎﺩ ﻣـﻦ
!١٨٢ ﺍﳊﻮﺍﺷﻲ".
ﻭﻭﺻﻮﻝ ﺍﻷﱂ ﺇﻟﻴﻪ ﻣﻦ ﻭﺟﻮﺩ ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ؛ ﺇﺫ ﻟﻮ ﺗﺄﺧﺮ ﻻﻧﻌﺪﻡ ﻫﻮ) (١ﲞﻼﻑ#
ﻓﻌﻞ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ،ﻓﺈﻧﻪ ﺃﺯ ﹼﱄ ﻭﺍﺟﺐ ﺍﻟﺪﻭﺍﻡ ﻳﺒﻘﻰ ﺇﱃ ﻭﻗﺖ ﻭﺟﻮﺩ ﺍﳌﻔﻌﻮﻝ.
)ﻭﻫﻮ ﻏﲑ ﺍﳌﻜﻮﻥ) (٢ﻋﻨﺪﻧﺎ(؛ ﻷ ﹼﻥ ﺍﻟﻔﻌﻞ ﻳﻐﺎﻳﺮ ﺍﳌﻔﻌﻮﻝ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻛﺎﻟﻀﺮﺏ
ﻣﻊ ﺍﳌﻀﺮﻭﺏ ﻭﺍﻷﻛﻞ ﻣﻊ ﺍﳌﺄﻛﻮﻝ؛ ﻭﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻧﻔﺲ ﺍﳌﻜ ﻮﻥ ﻟﺰﻡ ﺃﻥ
ﻳﻜﻮﻥ ﺍﳌﻜ ﻮﻥ ﻣﻜﻮﻧﺎﹰ ﳐﻠﻮﻗﹰﺎ ﺑﻨﻔﺴﻪ) ،(٣ﺿﺮﻭﺭﺓ ﺃﻧﻪ) (٤ﻣﻜ ﻮﻥ ﺑﺎﻟﺘﻜﻮﻳﻦ ﺍﻟﺬﻱ
ﻫﻮ ﻋﻴﻨﻪ ،ﻓﻴﻜﻮﻥ ﻗﺪﳝﺎﹰ ﻣﺴﺘﻐﻨﻴﹰﺎ ﻋﻦ ﺍﻟﺼﺎﻧﻊ) ،(٥ﻭﻫﻮ ﳏﺎﻝ ،ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ
ﻟﻠﺨﺎﻟﻖ ﺗﻌﹼﻠﻖ ﺑﺎﻟﻌﺎﱂ ﺳﻮﻯ ﺃﻧﻪ ﺃﻗﺪﻡ ﻣﻨﻪ) ،(٦ﻗﺎﺩﺭ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑ ﺻﻨﻊ ﻭﺗﺄﺛﲑ ﻓﻴﻪ،
ﺿﺮﻭﺭﺓ ﺗﻜﻮﻧﻪ ﺑﻨﻔﺴﻪ ،ﻭﻫﺬﺍ ﻻ ﻳﻮﺟﺐ) (٧ﻛﻮﻧﻪ ﺧﺎﻟﻘﹰﺎ ﻭﺍﻟﻌﺎﻟﹶ ِﻢ ﳐﻠﻮﻗﺎﹰ ،ﻓﻼ
) (١ﻗﻮﻟﻪ] :ﻻﻧﻌﺪﻡ ﻫﻮ[ ﺃﻱ :ﺍﻟﻀﺮﺏ؛ ﻷﻧﻪ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﻭﻫﻲ ﻻ ﺗﺒﻘﻰ ﺯﻣﺎﻧﲔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻏﲑ ﺍﳌﻜﻮﻥ[ ﺍﺑﺘﺪﺍﺀ ﻣﺴﺌﻠﺔ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ ،ﺣﻴﺚ ﺫﻫـﺐ ﺍﳌﺎﺗﺮﻳﺪﻳـﺔ ﺇﱃ
ﺃﻧﻪ ﻏﲑ ﺍﳌﻜﻮﻥ ،ﻭﺍﻷﺷﻌﺮﻳﺔ ﺇﱃ ﺃﻧﻪ ﻋﻴﻨﻪ ،ﻭﺍﻟﻐﲑ ﳏﻤﻮﻝ ﻋﻠﻰ ﻣـﺎ ﻳﻘﺎﺑـﻞ ﺍﻟﻌـﲔ ﲝـﺴﺐ ﺍﳌﻔﻬـﻮﻡ؛ ﻷﻥﹼ
ﺍﻟﺪﻻﺋﻞ ﺍﳌﻘﺮﺭﺓ ﰲ ﺇﺛﺒﺎﺕ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺇﳕﺎ ﺗﺜﺒـﺖ ﺍﳌﻐـﺎﻳﺮﺓ ﲝـﺴﺐ ﺍﳌﻔﻬـﻮﻡ ،ﻻ ﺍﻟﺘﺤﹼﻘـﻖ ﺃﻱ :ﺻـﺤﺔ
ﺍﻻﻧﻔﻜﺎﻙ ﺑﻴﻨﻬﻤﺎ ١٢ .ﻛﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ "ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ".
) (٣ﻗﻮﻟﻪ] :ﺑﻨﻔﺴﻪ[ ﻣﻦ ﻏﲑ ﺍﺣﺘﻴﺎﺝ ﺇﱃ ﺍﻟﺼﺎﻧﻊ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺿﺮﻭﺭﺓ ﺃﻧﻪ ...ﺇﱁ[ ﺩﻟﻴﻞ ﺍﳌﻼﺯﻣﺔ ﺃﻱ :ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻜﻮﻥ ﻣﻜ ﻮﻧﺎﹰ ﳐﻠﻮﻗﹰﺎ ﺑﻨﻔﺴﻪ ،ﻓﻴﻜﻮﻥ ﺍﳌﻜﻮﻥ
ﻣﺴﺘﻐﻨﻴﺎﹰ ﻋﻦ ﺍﻟﺼﺎﻧﻊ ﺍﻟﺴﺎﺑﻖ ،ﻭﺍﳊﺎﺻﻞ ﺃ ﹼﻥ ﺍﻟﺘﻜﻮﻳﻦ ﺇﺫﺍ ﻛﺎﻥ ﻋﲔ ﺍﳌﻜ ﻮﻥ ﱂ ﻳﻘﻢ ﺑـﺬﺍﺕ ﺍﷲ ﺗﻌـﺎﱃ ،ﻓـﻼ
ﻳﻜﻮﻥ ﻣﻜﻮﻧﺎﹰ ﺑﺎﻟﻜﺴﺮ ﻟﻪ؛ ﻷﻥﹼ ½ﺍﳌﻜﻮﻥ¼ ﺑﺎﻟﻜﺴﺮ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﺘﻜﻮﻳﻦ ،ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ½ﺍﳌﻜﻮﻥ¼ ﺑﺎﻟﻔﺘﺢ
ﻗﺎﺋﻤﹰﺎ ﺑﻨﻔﺴﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﺴﺘﻐﻨﻴﹰﺎ ﻋﻦ ﺍﻟﺼﺎﻧﻊ[ ﺇﺫ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﻴﻪ ﻟﻴﺲ ﺇ ﹼﻻ ﰲ ﺍﻹﳚﺎﺩ ﻭﺍﻟﺘﻜﻮﻳﻦ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺃﻗﺪﻡ ﻣﻨﻪ[ ﺍﻟﻘﺪﻡ ﺇﻣﺎ ﻟﻐﻮﻱ ،ﻓﺎﳌﻌﲎ ﺃﺩﻭﻡ ﻣﻨﻪ ﻭﺃﺳـﺒﻖ؛ ﺇﺫِ ﺍﻟﻌـﺎﱂ ﺣـﺎﺩﺙ ،ﻭﺍﻣـﺎ ﺍﺻـﻄﻼﺣﻲ ﺑـﺄﻥ
ﻳﻼﺣﻆ ﻟﺰﻭﻡ ِﻗﺪﻡ ﺍﻟﻌﺎﱂ ﺃﻳﻀﺎﹰ ،ﻓﺎﳌﻌﲎ ﺃﻗﻮﻯ ﻗﺪﻣﹰﺎ ﻭﺃﻭﱃ ﺑﻪ؛ ﻷﻧﻪ ﻗﺪﱘ ﺑﺪﻭﻥ ﺍﻟﺘﻜﻮﻳﻦ "١٢ﺧﻴﺎﱄ".
) (٧ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﻻ ﻳﻮﺟﺐ ...ﺇﱁ[ ﺑﻞ ﻳﻮﺟﺐ ﻋﺪﻡ ﻛﻮﻧﻪ ﺧﺎﻟﻘﹰﺎ ،ﻭﻋﺪﻡ ﻛﻮﻥ ﺍﻟﻌﺎﱂ ﳐﻠﻮﻗﹰﺎ١٢ .
! "١٨٣
ﻳﺼﺢ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺧﺎﻟﻖ ﺍﻟﻌﺎﹶﻟﻢ ﻭﺻﺎﻧﻌﻪ ،ﻫﺬﺍ ﺧﻠﻒ ،ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﷲ ﺗﻌﺎﱃ#
ﻣﻜﻮﻧﹰﺎ ﻟﻸﺷﻴﺎﺀ ،ﺿﺮﻭﺭﺓ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﻠﻤﻜ ﻮﻥ ﺇ ﹼﻻ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﺘﻜﻮﻳﻦ،
ﻭﺍﻟﺘﻜﻮﻳﻦ ﺇﺫﺍ ﻛﺎﻥ ﻋﲔ ﺍﳌﻜﻮﻥ ﻻ ﻳﻜﻮﻥ ﻗﺎﺋﻤﹰﺎ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ) ،(١ﻭﺃﻥ ﻳﺼﺢ
ﺍﻟﻘﻮﻝ) (٢ﺑﺄﻥﹼ ﺧﺎﻟﻖ ﺳﻮﺍﺩ ﻫﺬﺍ ﺍﳊﺠﺮ ﺃﺳﻮﺩ ،ﻭﻫﺬﺍ ﺍﳊﺠﺮ ﺧﺎﻟﻖ ﻟﻠﺴﻮﺍﺩ؛ ﺇﺫ ﻻ
ﻣﻌﲎ ﻟﻠﺨﺎﻟﻖ ﻭﺍﻷﺳﻮﺩ ﺇﻻﹼ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﳋﻠﻖ ﻭﺍﻟﺴﻮﺍﺩ ﻭﳘﺎ ﻭﺍﺣﺪ ،ﻓﻤﺤﹼﻠﻬﻤﺎ
ﻭﺍﺣﺪ ،ﻭﻫﺬﺍ ﻛﹼﻠﻪ ﺗﻨﺒﻴﻪ) (٣ﻋﻠﻰ ﻛﻮﻥ ﺍﳊﻜﻢ ﺑﺘﻐﺎﻳﺮ ﺍﻟﻔﻌﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺿﺮﻭﺭﻳﹰﺎ،
ﻟﻜﻨﻪ ﻳﻨﺒﻐﻲ ﻟﻠﻌﺎﻗﻞ) (٤ﺃﻥ ﻳﺘﺄﻣﻞ ﰲ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳌﺒﺎﺣﺚ ،ﻭﻻ ﻳﻨﺴﺐ ﺇﱃ
ﺍﻟﺮﺍﺳﺨﲔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻣﺎ ﺗﻜﻮﻥ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺑﺪﻳﻬﻴﺔ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﻣﻦ ﻟﻪ
ﺃﺩﱏ ﲤﻴﺰ ،ﺑﻞ ﻳﻄﻠﺐ ﻟﻜﻼﻣﻬﻢ ﳏ ﻼ ﺻﺤﻴﺤﺎﹰ ﻳﺼﻠﺢ ﳏﻼ ﻟﻨـﺰﺍﻉ ﺍﻟﻌﻠﻤﺎﺀ
ﻭﺧﻼﻑ ﺍﻟﻌﻘﻼﺀ ،ﻓﺈ ﹼﻥ ﻣﻦ ﻗﺎﻝ½ :ﺍﻟﺘﻜﻮﻳﻦ ﻋﲔ ﺍﳌﻜ ﻮﻥ¼ ﺃﺭﺍﺩ ﺃﻥﹼ ﺍﻟﻔﺎﻋﻞ ﺇﺫﺍ
) (١ﻗﻮﻟﻪ] :ﻻ ﻳﻜﻮﻥ ﻗﺎﺋﻤﹰﺎ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ[ ﻷ ﹼﻥ ½ﺍﳌﻜ ﻮﻥ¼ ﺑﺎﻟﻔﺘﺢ ﻏﲑ ﻗﺎﺋﻢ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﺍﻟﺘﻜـﻮﻳﻦ ﺇﺫﺍ
ﻛﺎﻥ ﻋﲔ ﺍﳌﻜﻮﻥ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺘﻜﻮﻳﻦ ﻗﺎﺋﻤﹰﺎ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ" ١٢ .ﺭ"
) (٢ﻗﻮﻟﻪ] :ﻭﺃﻥ ﻳﺼﺢ ﺍﻟﻘﻮﻝ ...ﺇﱁ[ ﻷ ﹼﻥ ﺍﳌﻜ ﻮﻥ ﺍﻟﺴﻮﺍﺩ ﺍﻟﺬﻱ ﻫﻮ ﻋﲔ ﺍﻟﺘﻜﻮﻳﻦ ﻭﻫﻮ ﻗﺎﺋﻢ ﺑﺎﻷﺳﻮﺩ ﺧﺎﻟﻘـﺎﹰ
ﻟﻪ ﻭﻣﻜﻮﻧﺎﹰ ﻟﻪ؛ ﻷ ﹼﻥ ½ﺍﳌﻜ ﻮﻥ¼ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﺘﻜﻮﻳﻦ ،ﻭﺍﻟﺘﻜﻮﻳﻦ ﻟﻮ ﻛﺎﻥ ﻋﲔ ﺍﻟﺴﻮﺍﺩ ﻟﻜـﺎﻥ ﻗﺎﺋﻤـﺎﹰ ﺑﺎﻷﺳـﻮﺩ
ﺍﻟﺬﻱ ﻫﻮ ﻧﻔﺲ ﺍﳊﺠﺮ ،ﻓﻴﻜﻮﻥ ﺍﻷﺳﻮﺩ ﺧﺎﻟﻘﺎﹰ ﻟﻪ ،ﻭﻛﺬﺍ ﺍﳊﺠﺮ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻛﻠﹼﻪ ﺗﻨﺒﻴﻪ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﳊﻜﻢ ﺑﺎﳌﻐﺎﻳﺮﺓ ﺑـﲔ ﺍﻟﺘﻜـﻮﻳﻦ ﻭﺍﳌﻜـﻮﻥ ﺑـﺪﻳﻬﻲ ،ﻭﺍﻟﺒـﺪﻳﻬﻲ ﻻ
ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺪﻟﻴﻞ ،ﺑﻞ ﻻ ﳚﻮﺯ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ،ﻧﻌﻢ! ﳛﺘﺎﺝ ﰲ ﺇﺯﺍﻟﺔ ﺍﳋﻔﺎﺀ ﺇﱃ ﺍﻟﺘﻨﺒﻴﻪ ،ﻓﺎﻟﻮﺟﻮﻩ
ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻋﻠﻰ ﻏﲑﻳﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻻ ﺗﺼﻠﺢ ﺃﻥ ﺗﻜﻮﻥ ﺩﻻﺋﻞ ،ﺇﻧﻤﺎ ﻫﻲ ﺗﻨﺒﻴﻬﺎﺕ ﻋﻠـﻰ ﺫﻟـﻚ
ﺍﳊﻜﻢ ﺍﻟﺒﺪﻳﻬﻲ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻜﻨﻪ ﻳﻨﺒﻐﻲ ﻟﻠﻌﺎﻗﻞ[ ﺗﻨﻘﻴﺪ ﻣﻦ ﺍﻟﺸﺎﺭﺡ ﻋﻠﻰ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ،ﻭﺗﻮﺟﻴﻪ ﻟِ ﻤﺎ ﻧﻘﻞ ﻋﻦ ﺍﻷﺷﻌﺮﻳﺔ١٢ .
! "١٨٤
ﻓﻌﻞ ﺷﻴﺌﺎﹰ) (١ﻓﻠﻴﺲ ﻫﺎﻫﻨﺎ ﺇ ﹼﻻ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ،ﻭﺃﻣﺎ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻌﺒﺮ ﻋﻨﻪ#
ﺑﺎﻟﺘﻜﻮﻳﻦ ﻭﺍﻹﳚﺎﺩ ﻭﳓﻮ ﺫﻟﻚ ﻓﻬﻮ ﺃﻣﺮ ﺍﻋﺘﺒﺎﺭ ﻱ) (٢ﳛﺼﻞ ﰲ ﺍﻟﻌﻘﻞ ﻣﻦ ﻧﺴﺒﺔ
ﺍﻟﻔﺎﻋﻞ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ،ﻭﻟﻴﺲ ﺃﻣﺮﺍﹰ ﳏﻘﹼﻘﹰﺎ ﻣﻐﺎﻳﺮﹰﺍ ﻟﻠﻤﻔﻌﻮﻝ) (٣ﰲ ﺍﳋﺎﺭﺝ ،ﻭﱂ
ﻳﺮﺩ ﺃﻥﹼ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻜﻮﻳﻦ ﻫﻮ ﺑﻌﻴﻨﻪ ﻣﻔﻬﻮﻡ ﺍﳌﻜ ﻮﻥ ﻟﺘﻠﺰﻡ ﺍﶈﺎﻻﺕ ،ﻭﻫﺬﺍ ﻛﻤﺎ
ﻳﻘﺎﻝ) :(٤ﺇ ﹼﻥ ﺍﻟﻮﺟﻮﺩ ﻋﲔ ﺍﳌﺎﻫﻴﺔ) (٥ﰲ ﺍﳋﺎﺭﺝ ﲟﻌﲎ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﳋﺎﺭﺝ
ﻟﻠﻤﺎﻫﻴﺔ ﲢﹼﻘﻖ ،ﻭﻟﻌﺎﺭﺿﻬﺎ ﺍﳌﺴ ﻤﻰ ﺑـ½ﺍﻟﻮﺟﻮﺩ¼ ﲢﹼﻘﻖ ﺁﺧﺮ ،ﺣﱴ ﳚﺘﻤﻌﺎ
ﺍﺟﺘﻤﺎﻉ ﺍﻟﻘﺎﺑﻞ ﻭﺍﳌﻘﺒﻮﻝ ﻛﺎﳉﺴﻢ ﻭﺍﻟﺴﻮﺍﺩ ،ﺑﻞ ﺍﳌﺎﻫﻴﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻜﻮﺎ
ﻫﻮ ﻭﺟﻮﺩﻫﺎ ﻟﻜﻨﻬﻤﺎ ﻣﺘﻐﺎﻳﺮﺍﻥ ﰲ ﺍﻟﻌﻘﻞ ﲟﻌﲎ ﺃﻥﹼ ﻟﻠﻌﻘﻞ ﺃﻥ ﻳﻼﺣﻆ ﺍﳌﺎﻫﻴﺔ
ﺩﻭﻥ ﺍﻟﻮﺟﻮﺩ) (٦ﻭﺑﺎﻟﻌﻜﺲ............................................... ،
) (١ﻗﻮﻟﻪ] :ﺇﺫﺍ ﻓﻌﻞ ﺷﻴﺌﺎﹰ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ﰲ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" :ﳝﻜـﻦ ﺃﻥ ﻳﻜـﻮﻥ ﻣﻌﻨـﺎﻩ ﺃﻥﹼ ﺍﻟـﺸﻲﺀ ﺇﺫﺍ
ﺃﹼﺛﺮ ﰲ ﺷﻲﺀ ﻭﺍﺣﺪ ﺑﻌﺪ ﻣـﺎﱂ ﻳﻜـﻦ ﻣـﺆﹼﺛﺮﺍﹰ ،ﻓﺎﻟـﺬﻱ ﺣـﺼﻞ ﰲ ﺍﳋـﺎﺭﺝ ﻫـﻮ ﺍﻷﺛـﺮ ﻻ ﻏـﲑ ،ﻭﺃﻣـﺎ ﺣﻘﻴﻘـﺔ
ﺍﻹﺣﺪﺍﺙ ﻭﺍﻹﳚﺎﺩ ﻓﺎﻋﺘﺒﺎﺭ ﻋﻘﻠﻲ ،ﻻ ﲢﹼﻘﻖ ﻟﻪ ﰲ ﺍﻷﻋﻴﺎﻥ ،ﻭﻗﺪ ﺛﺒﺖ ﺫﻟﻚ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﻣﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﻣﺮ ﺍﻋﺘﺒﺎﺭ ﻱ[ ﻷﻧﻪ ﻣﻌﲎ ﻣﺼﺪﺭﻱ ﺍﻧﺘﺰﺍﻋﻲ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻐﺎﻳﺮﹰﺍ ﻟﻠﻤﻔﻌﻮﻝ[ ﺑﻞ ﻫﺎﻫﻨﺎ ﻭﺟﻮﺩ ﻭﺍﺣﺪ ﻳﺴﺘﻨﺪ ﺑﺎﻟﺬﺍﺕ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ،ﻭﺑﺎﻟﻌﺮﺽ ﺇﱃ ﻫﺬﺍ
ﺍﻷﻣﺮ ﺍﻻﻋﺘﺒـﺎﺭ ﻱ ﺍﳌـﺎﺧﻮﺫ ﻋـﻦ ﺃﺣـﺪﳘﺎ ،ﺃﻭ ﳎﻤﻮﻋﻬـﺎ ﻛﻤـﺎ ﻫـﻮ ﺷـﺎﻥ ﺍﻷﻣـﻮﺭ ﺍﻻﻧﺘﺰﺍﻋﻴـﺔ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ
ﻣﻨﺎﺷﻴﻬﺎ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺍﻟﻌﻴﻨﻴﺔ ﻭﺍﻟﻐﲑﻳﺔ ،ﻭﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻤﺎ ﺷﻲﺀ ﻭﺍﺣﺪ ﺣﻘﻴﻘﺔ ﻭﻭﺟﻮﺩﹰﺍ ﻣﻨـﺴﻮﺑﹰﺎ ﺇﱃ ﻛـ ﹼﻞ
ﻣﻨﻬﻤﺎ ﺑﺎﻟﺬﺍﺕ ،ﻭﺍﻧﻤﺎ ﺍﻟﺘﻜﹼﺜﺮ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻛﻤﺎ ﰲ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺬﻫﻨﻴﺔ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٤ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﻛﻤﺎ ﻳﻘﺎﻝ ...ﺇﱁ[ ﺗﺄﻳﻴﺪ ﻟﻠﺘﻮﺟﻴﻪ ﺑﺈﺛﺒﺎﺕ ﻧﻈﲑﻩ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻋﲔ ﺍﳌﺎﻫﻴﺔ[ ﻫﺬﻩ ﻣﺴﺌﻠﺔ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻼﺀ ،ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﺟـﻮﺩ ﻋـﲔ ﺍﳌﺎﻫﻴـﺔ ﰲ
ﺍﳋﺎﺭﺝ ،ﻭﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﳌﺎﻫﻴﺔ ،ﻭﺍﻟﺘﺤﻘﻴﻖ ﻣﺬﻛﻮﺭ ﰲ ﺍﳌﻄﻮﻻﺕ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺃﻥ ﻳﻼﺣﻆ ﺍﳌﺎﻫﻴﺔ ﺩﻭﻥ ﺍﻟﻮﺟﻮﺩ[ ﻷﻥﹼ ﺍﳌﺎﻫﻴﺔ ﻣﺎ ﺑﻪ ﺍﻟﺸﻲﺀ ﻫـﻮ ﻫـﻮ ،ﻭﺍﻟﻮﺟﻮﺩﻛـﻮﻥ ﺍﻟـﺸﻲﺀ ﰲ
!١٨٥ ﺍﻷﻋﻴﺎﻥ ،ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﺘﻌﻘﹼﻞ ﺃﺣﺪ ﺍﳌﻔﻬﻮﻣﲔ ﺑﺪﻭﻥ ﺍﻵﺧﺮ" ١٢ .ﺭ""
ﻓﻼ ﻳﺘ ﻢ) (١ﺇﺑﻄﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺇﻻﹼ ﺑﺈﺛﺒﺎﺕ ﺃﻥﹼ ﺗﻜ ﻮﻥ ﺍﻷﺷﻴﺎﺀ ﻭﺻﺪﻭﺭﻫﺎ ﻋﻦ ﺍﻟﺒﺎﺭﻱ#
ﺗﻌﺎﱃ ﻳﺘﻮﹼﻗﻒ ﻋﻠﻰ ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ ﻗﺎﺋﻤﺔ ﺑﺎﻟﺬﺍﺕ) (٢ﻣﻐﺎﻳﺮﺓ ﻟﻠﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ،
ﻭﺍﻟﺘﺤﻘﻴﻖ) (٣ﺃ ﹼﻥ ﺗﻌﻠﹼﻖ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻭﻓﻖ ﺍﻹﺭﺍﺩﺓ ﺑﻮﺟﻮﺩ ﺍﳌﻘﺪﻭﺭ ﻟﻮﻗﺖ ﻭﺟﻮﺩﻩ
ﺇﺫﺍ ﻧﺴﺐ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﻳﺴ ﻤﻰ ﺇﳚﺎﺩﺍﹰ ﻟﻪ ،ﻭﺇﺫﺍ ﻧﺴﺐ ﺇﱃ ﺍﻟﻘﺎﺩﺭ ﻳﺴ ﻤﻰ ﺍﳋﻠﻖ
ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﳓﻮ ﺫﻟﻚ ،ﻓﺤﻘﻴﻘﺘﻪ ﻛﻮﻥ ﺍﻟﺬﺍﺕ) (٤ﲝﻴﺚ ﺗﻌﻠﹼﻘﺖ ﻗﺪﺭﺗﻪ ﺑﻮﺟﻮﺩ
ﺍﳌﻘﺪﻭﺭ ﻟﻮﻗﺘﻪ ،ﹸﺛ ﻢ ﺗﺘﺤﻘﹼﻖ ﲝﺴﺐ ﺧﺼﻮﺻﻴﺎﺕ ﺍﳌﻘﺪﻭﺭﺍﺕ ﺧﺼﻮﺻﻴﺎﺕ
ﺍﻷﻓﻌﺎﻝ ﻛﺎﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﺘﺮﺯﻳﻖ ﻭﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ﻭﻏﲑ ﺫﻟﻚ ﺇﱃ ﻣﺎ ﻻ ﻳﻜﺎﺩ
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﻳﺘﻢ ...ﺇﱁ[ ﻳﻌﲏ :ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻝ ﺍﻷﺷﻌﺮﻳﺔ½ :ﺍﻟﺘﻜﻮﻳﻦ ﻋﲔ ﺍﳌﻜﻮﻥ¼ ،ﺃﻥﹼ ﺍﻟﺘﻜـﻮﻳﻦ
ﺃﻣﺮ ﺍﻋﺘﺒﺎﺭﻱ ،ﻏﲑ ﳏﻘﹼﻖ ﻣﻐـﺎﻳﺮ ﻟﻠﻤﻔﻌـﻮﻝ ﰲ ﺍﳋـﺎﺭﺝ ،ﻓـﻼ ﺗـﺘﻢ ﺃﺩﻟﹼـﺔ ﺍﳌﺎﺗﺮﻳﺪﻳـﺔ ﺇﻻﹼ ﺑﺈﺛﺒـﺎﺕ ﺃﻥ ﺗﻜـﻮﻥ
ﺍﻷﺷﻴﺎﺀ ...ﺇﱁ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻗﺎﺋﻤﺔ ﺑﺎﻟﺬﺍﺕ[ ﺃﻱ :ﺑﺬﺍﺕ ﺍﷲ ﺗﻌـﺎﱃ؛ ﻷﻧـﻪ ﺇﺫﺍ ﻛﺎﻧـﺖ ﺻـﻔﺔ ﺣﻘﻴﻘﻴـﺔ ﺗﻜـﻮﻥ ﻣﻮﺟـﻮﺩﺓ ﰲ ﺍﻷﺯﻝ
ﻗﺎﺋﻤﺔ ،ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻭﺟﻮﺩﻫﺎ ﻣﻐﺎﻳﺮﺓ ﻟﻮﺟﻮﺩ ﺍﳌﻜﻮﻥ ،ﲞﻼﻑ ﺍﻟﺼﻔﺔ ﺍﻹﺿﺎﻓﻴﺔ؛ ﻷﺎ ﻻ ﻭﺟـﻮﺩ ﳍـﺎ ﰲ
ﺍﳋﺎﺭﺝ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﺘﺤﻘﻴﻖ ...ﺇﱁ[ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺯﺍﺋﺪﺍﹰ ﻋﻠﻰ ﺍﻟﻘﺪﺭﺓ ،ﺑـﻞ ﻫـﻮ ﻋﺒـﺎﺭﺓ ﻋـﻦ ﺍﻟﻘـﺪﺭﺓ ﻣـﻦ ﺣﻴـﺚ
ﺗﻌﹼﻠﻘﻬﺎ ﺑﻮﺟﻮﺩ ﺍﳌﻘﺪﻭﺭ ﺗﺎﺛﲑﺍﹰ ﳍﺎ ﻓﻴﻪ ﻋﻠﻰ ﻭﻓﻖ ﺍﻹﺭﺍﺩﺓ ،ﻓﻴﺴ ﻤﻰ ﺇﳚﺎﺩﺍﹰ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻌﹼﻠﻖ ﺑـﺎﻟﻮﺟﻮﺩ ،ﻭﻣـﻦ
ﺣﻴﺚ ﺇﻧﻬﺎ ﻣﻨﺴﻮﺑﺔ ﺇﱃ ﺍﻟﻘﺎﺩﺭ ،ﻭﺻﺪﺭ ﺍﻷﺛﺮ ﺑﻘﺪﺭﺗﻪ ﺗﺴﻤﻰ ﺧﻠﻘﹰﺎ ﻭﺗﻜﻮﻳﻨﺎﹰ ،ﻓﺎﳌـﺴﻤﻰ ﻭﺍﺣـﺪ ﻭﻟـﻪ ﺇﲰـﺎﻥ
ﻭﻣﻔﻬﻮﻣﺎﻥ ،ﺑﺎﺧﺘﻼﻑ ﺍﻟﻨﺴﺒﺘﲔ ﻭﺗﻐﺎﻳﺮ ﺍﻻﻋﺘﺒﺎﺭﻳﻦ ،ﺑـﻞ ﻫـﻮ ﻋﺒـﺎﺭﺓ ﻻ ﻋـﻦ ﺍﻟﻘـﺪﺭﺓ ،ﺑـﻞ ﻋـﻦ ﺗﻌﹼﻠﻘﻬـﺎ ﻫـﻮ
ﺣﺎﺩﺙ ،ﻓﻬﻮ ﺻﻔﺔ ﺍﻋﺘﺒﺎﺭﻳﺔ ﺣﺎﺩﺛﺔ ،ﻭﻻ ﺿﻴـﺮ ﻓﻴﻪ ،ﻓﺎﻓﻬﻢ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٤ﻗﻮﻟﻪ] :ﻓﺤﻘﻴﻘﺘﻪ ﻛﻮﻥ ﺍﻟﺬﺍﺕ[ ﻳﺸﲑ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺘﻮ ﻫﻢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻌﹼﻠﻖ ﺍﻟﻘﺪﺭﺓ ﻛﺎﻧـﺖ ﺻـﻔﺔ
ﻟﻠﻘﺪﺭﺓ ﻻ ﻟﺬﺍﺗﻪ ﺗﻌﺎﱃ ﻓﻼ ﻳﻜﻮﻥ ½ﺍﳌﻜﻮﻥ¼ ﺑﺎﻟﻜﺴﺮ ﻫﻮ ،ﺑﻞ ﻫﻲ ﻭﻭﺟﻪ ﺍﻟﺪﻓﻊ :ﺃﻧﻪ ﻣﺴﺎﳏﺔ ﺑﻞ ﻋﺒﺎﺭﺓ ﻋﻦ
ﻛﻮﻥ ﺍﻟﺬﺍﺕ ...ﺇﱁ" ١٢ .ﻧﻈﻢ""
!١٨٦
ﻳﺘﻨﺎﻫﻰ ،ﻭﺃﻣﺎ ﻛﻮﻥ ﻛﻞﹼ ﻣﻦ ﺫﻟﻚ ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ ﺃﺯﻟﻴﺔ ﻓﻤِﻤﺎ ﺗﻔ ﺮﺩ ﺑﻪ) (١ﺑﻌﺾ ﻋﻠﻤﺎﺀ#
½ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ¼ ،ﻭﻓﻴﻪ ﺗﻜﺜﲑ ﻟﻠﻘﺪﻣﺎﺀ) (٢ﺟﺪﺍﹰ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺘﻐﺎﻳﺮﺓ ،ﻭﺍﻷﻗﺮﺏ)(٣
ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﶈﹼﻘﻘﻮﻥ ﻣﻨﻬﻢ ،ﻭﻫﻮ ﺃﻥﹼ ﻣﺮﺟﻊ ﺍﻟﻜ ﹼﻞ ﺇﱃ ﺍﻟﺘﻜﻮﻳﻦ ،ﻓﺈﻧﻪ ﺇﻥ
ﺗﻌﻠﹼﻖ ﺑﺎﳊﻴﺎﺓ ﻳﺴﻤﻰ ﺇﺣﻴﺎﺀ ﻭﺑﺎﳌﻮﺕ ﺇﻣﺎﺗﺔ ﻭﺑﺎﻟﺼﻮﺭﺓ ﺗﺼﻮﻳﺮﹰﺍ ﻭﺑﺎﻟﺮﺯﻕ ﺗﺮﺯﻳﻘﺎﹰ
ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻓﺎﻟﻜ ﹼﻞ ﺗﻜﻮﻳﻦ) (٤ﻭﺇﳕﺎ ﺍﳋﺼﻮﺹ ﲞﺼﻮﺻﻴﺔ ﺍﻟﺘﻌﹼﻠﻘﺎﺕ،
)ﻭﺍﻹﺭﺍﺩﺓ ﺻﻔﺔ ﷲ ﺗﻌﺎﱃ ﺃﺯﻟﻴﺔ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ( ﻛﺮﺭ ﺫﻟﻚ) (٥ﺗﺄﻛﻴﺪﹰﺍ ﻭﲢﻘﻴﻘﺎﹰ
ﻹﺛﺒﺎﺕ ﺻﻔﺔ ﻗﺪﳝﺔ ﷲ ﺗﻌﺎﱃ ،ﺗﻘﺘﻀﻲ ﲣﺼﻴﺺ ﺍﳌﻜ ﻮﻧﺎﺕ) (٦ﺑﻮﺟﻪ ﺩﻭﻥ ﻭﺟﻪ،
) (١ﻗﻮﻟﻪ] :ﻓ ِﻤ ﻤﺎ ﺗﻔ ﺮﺩ ﺑﻪ ...ﺇﱁ[ ﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺛﺎﻟﺚ ،ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﳌﺎﺗﺮﻳﺪﻳـﺔ :ﻭﻫـﻮ ﺃﻥﹼ ﺍﻟﺘﻜـﻮﻳﻦ ﻟـﻴﺲ
ﺃﻣﺮﺍﹰ ﺍﻋﺘﺒﺎﺭﻳﺎﹰ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﺷـﻌﺮﻱ ،ﻭﻻ ﺻـﻔﺔ ﺣﻘﻴﻘﻴـﺔ ﻭﺍﺣـﺪﺓ ﻛﻤـﺎ ﻗﺎﻟـﺖ ﺍﳌﺎﺗﺮﻳﺪﻳـﺔ ﺑﺈﺭﺟـﺎﻉ ﺍﻟﺘـﺼﻮﻳﺮ
ﻭﺍﻟﺘﺮﺯﻳﻖ ﻭﳓﻮﻫﺎ ﺇﻟﻴﻬﺎ ،ﺑﻞ ﻛ ﹼﻞ ﻣﻨﻬﺎ ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻭﻓﻴـﻪ ﺗﻜـﺜﲑ ﻟﻠﻘـﺪﻣﺎﺀ[ ﺍﻋﺘـﺮﺍﺽ ﻋﻠـﻰ ﻫـﺬﺍ ﺍﳌـﺬﻫﺐ ﺃﻱ :ﻻ ﺣﺎﺟـﺔ ﺇﱃ ﺇﺛﺒـﺎﺕ ﺻـﻔﺎﺕ ﺳـﻮﻯ
ﺍﻟﺘﻜﻮﻳﻦ ،ﻓﺈ ﹼﻥ ﺻﻔﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻛﺎﻓﻴﺔ ﰲ ﻭﺟﻮﺩ ﺍﻟﺮﺯﻕ ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﳊﻴـﺎﺓ ﻭﳓﻮﻫـﺎ ،ﻭﺃﻣـﺎ ﺇﺛﺒـﺎﺕ ﺍﻟـﺼﻔﺎﺕ
ﺍﻟﺴﺒﻌﺔ ﺃﻭ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻓﻼ ﳏﻴﺺ ﻋﻨﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻷﻗﺮﺏ[ ﻳﺮﻳﺪ ﺗﺮﺟﻴﺢ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻳـﺔ ﻋﻠـﻰ ﻣـﺬﻫﺐ ﻫـﺬﺍ ﺍﻟـﺒﻌﺾ ،ﻭﻟـﻴﺲ ﻣـﺮﺍﺩﻩ
ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﺬﺍﻫﺐ ،ﻓﺈﻥﹼ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﺃ ﹼﻥ ﺍﻟﺘﻜﻮﻳﻦ ﺃﻣﺮ ﺍﻋﺘﺒﺎﺭﻱ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻘﺪﺭﺓ،
ﻛﻤﺎ ﺻ ﺮﺡ ﺑﻪ ﰲ ﻣﺆﹼﻟﻔﺎﺗﻪ' ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻓﺎﻟﻜﻞﹼ ﺗﻜﻮﻳﻦ[ ﻓﻨﻔﺲ ﺍﻟﺘﻜﻮﻳﻦ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺻﻔﺔ ﺣﻘﻴﻘﻴﺔ ﻗﺪﳝﺔ ،ﻟﻜ ﻦ ﻓﺼﻮﳍﺎ ﻭﺍﻧﻮﺍﻋﻬﺎ ﺇﻣﺎ
ﺃﻣﻮﺭ ﺍﻋﺘﺒﺎﺭﻳﺔ ﻏﲑ ﻗﺪﳝﺔ ﺃﻭ ﻣﺘﻜﹼﺜﺮﺓ ﺍﻋﺘﺒﺎﺭﺍﹰ ،ﻭﻛﻠﹼﻬﺎ ﻋﲔ ﺍﻟﺘﻜﻮﻳﻦ ﻣﻊ ﻓﺮﻭﻕ ﳊﺎﻇﻴﺔ ﻧﺎﺷـﻴﺔ ﻋـﻦ ﺍﺧـﺘﻼﻑ
ﺗﻌﹼﻠﻘﺎﺗﻪ ﺑﺎﺧﺘﻼﻑ ﻣﺘﻌﹼﻠﻘﺎﺗﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻛﺮﺭ ﺫﻟﻚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺗﻘﺮﻳﺮﻩ :ﺃ ﹼﻥ ﻛﻮﻥ ﺍﻹﺭﺍﺩﺓ ﺻﻔﺔ ﺃﺯﻟﻴﺔ ﻗﺎﺋﻤﺔ ﺑـﺬﺍﺕ ﺍﷲ ﺗﻌـﺎﱃ
ﻗﺪ ﻋﻠﻢ ﻣِ ﻤﺎ ﺳﺒﻖ ،ﻓﻤﺎ ﺍﻟﻮﺟﻪ ﺇﱃ ﺇﻋﺎﺩﺓ ﺫﻛﺮﻫﺎ؟ ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ½ :ﻛﺮﺭ ...ﺇﱁ¼١٢ .
) (٦ﻗﻮﻟﻪ] :ﺗﻘﺘﻀﻲ ﲣﺼﻴﺺ ﺍﳌﻜ ﻮﻧﺎﺕ[ ﺃﻱ :ﻧﺴﺒﺔ ﺍﻟﻌﻠﻢ ﻭ ﺍﻟﻘﺪﺭﺓ ﺇﱃ ﲨﻴﻊ ﺍﳌﻜ ﻮﻧﺎﺕ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ،ﻓﻼ
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! "١٨٧
ﻭﰲ ﻭﻗﺖ ﺩﻭﻥ ﻭﻗﺖ ﻻ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﻟﻔﻼﺳﻔﺔ ﻣﻦ ﺃﻧﻪ ﺗﻌﺎﱃ ﻣﻮﺟﺐ ﺑﺎﻟﺬﺍﺕ)#(١
ﻻ ﻓﺎﻋﻞ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ،ﻭﺍﻟﻨ ﺠﺎﺭﻳﺔ) (٢ﻣﻦ ﺃﻧﻪ ﻣﺮﻳﺪ ﺑﺬﺍﺗﻪ ﻻ ﺑﺼﻔﺘﻪ ،ﻭﺑﻌﺾ
ﺍﳌﻌﺘﺰﻟﺔ) (٣ﻣﻦ ﺃﻧﻪ ﻣﺮﻳﺪ ﺑﺈﺭﺍﺩﺓ ﺣﺎﺩﺛﺔ ﻻ ﰲ ﳏ ﹼﻞ ،ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ﻣﻦ ﺃﻥﹼ ﺇﺭﺍﺩﺗﻪ
ﺣﺎﺩﺛﺔ ﰲ ﺫﺍﺗﻪ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﻃﻘﺔ) (٤ﺑﺈﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ
ﻭﺍﳌﺸﻴﺌﺔ ﷲ ﺗﻌﺎﱃ ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﻠﺰﻭﻡ ﻗﻴﺎﻡ ﺻﻔﺔ ﺍﻟﺸﻲﺀ ﺑﻪ) (٥ﻭﺍﻣﺘﻨﺎﻉ ﻗﻴﺎﻡ
ﺍﳊﻮﺍﺩﺙ) (٦ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ ،ﻭﺃﻳﻀﹰﺎ ﻧﻈﺎﻡ ﺍﻟﻌﺎﱂ) (٧ﻭﻭﺟﻮﺩﻩ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻓﻖ
ﺑ ﺪ ﻣﻦ ﺻﻔﺔ ﲣﺼﻴﺺ ﺍﳌﻜ ﻮﻧﺎﺕ ﺑﻮﺟﻪ ﺩﻭﻥ ﻭﺟﻪ ،ﻭﰲ ﻭﻗﺖ ﺩﻭﻥ ﻭﻗﺖ ﻭﻫﻲ ﺍﻹﺭﺍﺩﺓ١٢ .
) (١ﻗﻮﻟﻪ] :ﻣﻮﺟﺐ ﺑﺎﻟﺬﺍﺕ[ ﺃﻱ :ﺫﺍﺗﻪ ﺗﻌﺎﱃ ﺗﻮﺟﺐ ﺻﺪﻭﺭ ﺍﻟﻔﻌﻞ ﻋﻨﻬﺎ ﺑﻼ ﺍﺧﺘﻴﺎﺭ ،ﻭﻣﺒﲎ ﻗـﻮﳍﻢ :ﺇﻥﹼ ﺍﻹﺭﺍﺩﺓ
ﺇﺫﺍ ﲢﻘﹼﻘﺖ ﻓﻼ ﲣﻠﻮ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﺩﺛﺔ ﺃﻭ ﻗﺪﳝﺔ ،ﻭﻛـﻞﹼ ﻣﻨـﻬﻤﺎ ﳑﺘﻨـﻊ ،ﺃﻣـﺎ ﺍﻷ ﻭﻝ ﻓﻼﺳـﺘﻠﺰﺍﻣﻪ ﻗﻴـﺎﻡ
ﺍﳊﺎﺩﺙ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻼﺳﺘﻠﺰﺍﻣﻪ ﺯﻭﺍﻝ ﺍﻟﻘﺪﱘ؛ ﻷﻧﻪ ﻻ ﻳﺒﻘﻰ ﺑﻌﺪ ﺍﻹﳚﺎﺩ ،ﻭﺍﳉﻮﺍﺏ :ﺑﺄﺎ
ﻗﺪﳝﺔ ،ﻭﺍﻟﺰﻭﺍﻝ ﺇﻧﻤﺎ ﻳﺮﺩ ﻋﻠﻰ ﺗﻌﻠﹼﻘﻬﺎ ﺑﺎﳌﺮﺍﺩ ،ﻭﻗﺪ ﺳﺒﻖ ﺃ ﹼﻥ ﺍﻟﺘﻌﹼﻠﻘﺎﺕ ﺣﺎﺩﺛﺔ ﻓﻼ ﻳﻠﺰﻡ ﺯﻭﺍﻝ ﺍﻟﻘﺪﱘ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻨﺠﺎﺭﻳﺔ[ ﺃﺻﺤﺎﺏ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨ ﺠـﺎﺭ ﻭﺃﻛﺜـﺮ ﻣﻌﺘﺰﻟـﺔ ½ﺍﻟـﺮﻱ¼ ﻭﺣﻮﺍﻟﻴﻬـﺎ ﻋﻠـﻰ ﻣﺬﻫﺒـﻪ،
ﻭﺍﻓﻘﻮﺍ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﻣـﻦ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﻘـﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳊﻴـﺎﺓ ﻭﺍﻟـﺴﻤﻊ ﻭﺍﻟﺒـﺼﺮ ،ﻗـﺎﻝ ﺍﻟﻨ ﺠـﺎﺭ:
ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﻣﺮﻳﺪ ﻟﻨﻔﺴﻪ ﻛﻤﺎ ﻫﻮ ﻋﺎﱂ ﻟﻨﻔﺴﻪ" ١٢ .ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ".
) (٣ﻗﻮﻟﻪ] :ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ[ ﻭﻫﻢ ﺃﺑﻮ ﺍﳍﺬﻳﻞ ﻭﺃﺑﻮ ﻋﻠ ﻲ ﺍﳉﺒﺎﺋ ﻲ ﻭﺍﺑﻨﻪ ﺃﺑﻮ ﻫﺎﺷﻢ ،ﻓﻬﻢ ﻳﻘﻮﻟﻮﻥ :ﺑﺄ ﹼﻥ ﺍﷲ ﺗﻌـﺎﱃ
ﻣﺮﻳﺪ ﺑﺈﺭﺍﺩﺓ ﺣﺎﺩﺛﺔ ﻻ ﰲ ﳏ ﹼﻞ ،ﻭﺃﻣﺎ ﲨﻬﻮﺭ ﺍﳌﻌﺘﺰﻟﺔ ﻓﺄﻧﻜﺮﻭﺍ ﺇﺭﺍﺩﺗـﻪ ﻟﻠـﺸﺮﻭﺭ ﻭﺍﻟﻘﺒـﺎﺋﺢ ،ﻭﻗـﺎﻟﻮﺍ :ﻳﺮﻳـﺪ
ﺍﻟﻄﺎﻋﺔ ﻭﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﻜ ﹼﻞ ﺯﻋﻤﺎﹰ ﻣﻨﻬﻢ ﺃﻥﹼ ﺇﺭﺍﺩﺓ ﺍﻟﻘﺒﻴﺢ ﻗﺒﻴﺤﺔ ،ﻭﺳﻴﺠﺊ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﻃﻘﺔ[ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓﻌﺎﻝﹲ ﻟِ ﻤﺎ ﻳﺮِﻳ ﺪ﴾]ﻫﻮﺩ ،[١٠٧ :ﻭ﴿ﻳﺤﻜﹸ ﻢ ﻣﺎ ﻳ ِﺮﻳـﺪ]﴾ﺍﳌﺎﺋـﺪﺓ:
﴿ ،[١ﻳﺮِﻳﺪ ﺍﻟﱠﻠﻪ ﺑِﻜﹸﻢ ﺍﻟﹾﻴ ﺴﺮ ﻭ ﹶﻻ ﻳﺮِﻳﺪِ ﺑﻜﹸ ﻢ ﺍﹾﻟﻌ ﺴﺮ]﴾ﺍﻟﺒﻘﺮﺓ [١٨٥ :ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻗﻴﺎﻡ ﺻﻔﺔ ﺍﻟﺸﻲﺀ ﺑﻪ[ ﺭﺩ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍﻣﺘﻨﺎﻉ ﻗﻴﺎﻡ ﺍﳊﻮﺍﺩﺙ ...ﺇﱁ[ ﺭ ﺩ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻣﻴﺔ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻭﺃﻳﻀﺎﹰ ﻧﻈﺎﻡ ﺍﻟﻌﺎﱂ ...ﺇﱁ[ ﺩﻟﻴﻞ ﺛﺎﻥٍ ﺣﺎﺻﻠﻪ :ﺃﻥﹼ ﻛﻮﻥ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻓﻖ ﺍﻷﺻﻠﺢ ﺩﻟﻴﻞ
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ﺍﻷﺻﻠﺢ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻮﻥ ﺻﺎﻧﻌﻪ ﻗﺎﺩﺭﺍﹰ ﳐﺘﺎﺭﺍﹰ ،ﻭﻛﺬﺍ ﺣﺪﻭﺛﻪ) (١ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺻﺎﻧﻌﻪ#
ﻣﻮﺟﺒﺎﹰ ﺑﺎﻟﺬﺍﺕ ﻟﺰﻡ ﻗﺪﻣﻪ) (٢ﺿﺮﻭﺭﺓ ﺍﻣﺘﻨﺎﻉ ﲣﹼﻠﻒ ﺍﳌﻌﻠﻮﻝ ﻋﻦ ﻋﹼﻠﺘﻪ ﺍﳌﻮﺟﺒﺔ.
)ﻭﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ() (٣ﲟﻌﲎ ﺍﻻﻧﻜﺸﺎﻑ ﺍﻟﺘﺎﻡ) (٤)ﺑﺎﻟﺒﺼﺮ( ،ﻭﻫﻮ ﻣﻌﲎ) (٥ﺇﺛﺒﺎﺕ
ﺍﻟﺸﻲﺀ ﻛﻤﺎ ﻫﻮ) (٦ﲝﺎﺳﺔ ﺍﻟﺒﺼﺮ ،ﻭﺫﻟﻚ ﺃﻧﺎ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺒﺪﺭ ﺛﹸ ﻢ ﺃﻏﻤﻀﻨﺎ
ﺍﻟﻌﲔ ﻓﻼ ﺧﻔﺎﺀ ﰲ ﺃﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻜﺸﻔﹰﺎ ﻟﺪﻳﻨﺎ ﰲ ﺍﳊﺎﻟﺘﲔ ﻟﻜ ﻦ ﺍﻧﻜﺸﺎﻓﻪ ﺣﺎﻝ
ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﺃﰎﹼ ﻭﺃﻛﻤﻞ ،ﻭﻟﻨﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﺣﻴﻨﺌﺬ ﺣﺎﻟﺔ ﳐﺼﻮﺻﺔ) (٧ﻫﻲ
ﻋﻠﻰ ﺃﻥﹼ ﺻﺎﻧﻌﻪ ﻗﺎﺩﺭ ﳐﺘﺎﺭ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺟﺒﺎﹰ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﺻﻠﺢ ،ﺑﻞ ﻋﻠـﻰ ﺍﻟﻮﺟـﻪ ﺍﳌﺘﻌـﻴﻦ
ﺍﻟﺬﻱ ﻻ ﻭﺟﻪ ﻭﺭﺍﺋﻪ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﻛﺬﺍ ﺣﺪﻭﺛﻪ[ ﺩﻟﻴﻞ ﺛﺎﻟﺚ ﺃﻱ :ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ ﺃﻳﻀﺎﹰ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃ ﹼﻥ ﺻـﺎﻧﻌﻪ ﻗـﺎﺩﺭ ﳐﺘـﺎﺭ؛ ﻷﻧـﻪ ﻟـﻮ
ﻛﺎﻥ ﻣﻮﺟﺒﹰﺎ ﺑﺎﻟﺬﺍﺕ ﻟﺰﻡ ﻗﺪﻡ ﺍﻟﻌﺎﱂ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ﻓﺎﳌﻠﺰﻭﻡ ﻣﺜﻠﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﺰﻡ ﻗﺪﻣﻪ[ ﺃﻱ :ﻗﺪﻡ ﺍﻟﻌﺎﱂ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺣﺎﺩﺛﺎﹰ ﺯﻣﺎﻧﻴﹰﺎ ﻟﻜﺎﻥ ﻣﺴﺒﻮﻗﺎﹰ ﺑﺎﻟﻌﺪﻡ ،ﻭﺣﻴﻨﺌـﺬ ﻳﻠـﺰﻡ ﲣﹼﻠـﻒ
ﺍﳌﻌﻠﻮﻝ ﻋﻦ ﻋﻠﹼﺘﻪ ﺍﳌﻮﺟﺒﺔ ﻭﻫﻮ ﳏﺎﻝ ،ﲞﻼﻑ ﻣـﺎ ﺇﺫﺍ ﻛـﺎﻥ ﺻـﺎﻧﻌﻪ ﻗـﺎﺩﺭﹰﺍ ﳐﺘـﺎﺭﹰﺍ ،ﻓﺠـﺎﺯ ﺃﻥ ﻳﺘﺨﹼﻠـﻒ
ﺍﳌﻌﻠﻮﻝ ﻋﻨﻪ؛ ﻷﻥﹼ ﺇﺭﺍﺩﺗﻪ ﺗﺮ ﺟﺢ ﺻﺪﻭﺭﻩ ﺗﺎﺭﹰﺓ ﻭﻋﺪﻣﻪ ﺃﺧﺮﻯ١٢ .
) (٣ﻗﻮﻟﻪ]:ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ[ ﺍﺟﺘﻤﻌﺖ ﺍﻷﻳِﻤﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻠﻰ ﺃﻥﹼ ﺭﺅﻳﺘﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺟﺎﺋﺰﺓ ﻋﻘ ﹰﻼ،
ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺟﻮﺍﺯﻫﺎ ﲰﻌﺎﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﺄﺛﺒﺘﻪ ﺑﻌﻀﻬﻢ ﻭﻧﻔﺎﻩ ﺁﺧﺮﻭﻥ" ١٢ .ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ".
) (٤ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺍﻻﻧﻜﺸﺎﻑ ﺍﻟﺘﺎ ﻡ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺮﺅﻳﺔ ﻣﺼﺪﺭ ﻣﺒ ﲏ ﻟﻠﻤﻔﻌﻮﻝ ﻳﻌﲏ :ﻛﻮﻧﻪ ﺗﻌـﺎﱃ ﻣﺮﺋﻴـﺎ؛
ﻷ ﹼﻥ ﺍﻻﻧﻜﺸﺎﻑ ﺻﻔﺔ ﺍﳌﺮﺋ ﻲ ،ﻭﺍﳌﺼﺪﺭ ﺍﳌﺒ ﲏ ﻟﻠﻔﺎﻋﻞ ﺃﻱ :ﻛﻮﻥ ﺍﻟﺸﺨﺺ ﺭﺍﺋﻴﺎﹰ ﺻﻔﺔ ﺍﻟﺮﺍﺋﻲ ﻭﺇﻧﻤـﺎ ﺃﺭﺍﺩ
ﺍﻷ ﻭﻝ؛ ﻷﻧﻪ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻨﻪ ﻭﻫﻮ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ١٢ .ﻛﺬﺍ ﰲ ﻋﺎﻣﺔ ﺍﳊﻮﺍﺷﻲ.
) (٥ﻗﻮﻟﻪ]:ﻭﻫﻮ ﻣﻌﲎ ...ﺇﱁ[ ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﺃ ﹼﻥ ﻣﺂﻝ ﺍﻟﺘﻌﺮﻳﻔﲔ ﻭﺍﺣﺪ ،ﻓﺎﻹﺛﺒﺎﺕ ﺃﻳﻀﺎﹰ ﻣﺼﺪﺭ ﻣﺒ ﲏ ﻟﻠﻤﻔﻌﻮﻝ ﺃﻱ:
ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﻣﺜﺒﺘﺎﹰ١٢ .
) (٦ﻗﻮﻟﻪ]:ﻛﻤﺎ ﻫﻮ[ ﺃﻱ :ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺸﻲﺀ ﻋﻠﻴﻪ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ١٢ .
) (٧ﻗﻮﻟﻪ]:ﺣﺎﻟﺔ ﳐﺼﻮﺻﺔ[ ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻣﻐﺎﻳﺮﺓ ﻟﻠﺤﺎﻟﺔ ﺍﻷﻭﱃ ﺍﻟﹼﱵ ﻫﻲ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻓﺈﻥﹼ ﺍﳊﺎﻟﺘﲔ ﻭﺇﻥ
ﺍﺷﺘﺮﻛﺘﺎ ﰲ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﻓﻴﻬﻤﺎ ﺇﻻﹼ ﺃﻥﹼ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ﻓﻴﻬﺎ ﺃﻣﺮ ﺯﺍﺋﺪ ﻫﻮ ﺍﻟﺮﺅﻳﺔ ،ﻭﻛﺬﺍ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺷﻴﺌﹰﺎ ﻋﻠﻤﺎﹰ
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ﺍﳌﺴ ﻤﺎﺓ ﺑﺎﻟﺮﺅﻳﺔ) .ﺟﺎﺋﺰﺓ ﰲ ﺍﻟﻌﻘﻞ() (١ﲟﻌﲎ ﺃ ﹼﻥ ﺍﻟﻌﻘﻞ ﺇﺫﺍ ﺧﻠﻲ ﻭﻧﻔﺴﻪ) (٢ﱂ#
ﳛﻜﻢ ﺑﺎﻣﺘﻨﺎﻉ ﺭﺅﻳﺘﻪ ﻣﺎ ﱂ ﻳﻘﻢ ﻟﻪ ﺑﺮﻫﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ،ﻣﻊ ﺃﻥﹼ ﺍﻷﺻﻞ ﻋﺪﻣﻪ)،(٣
ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺿﺮﻭﺭ ﻱ ،ﻓﻤﻦ ﺍ ﺩﻋﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻓﻌﻠﻴﻪ ﺍﻟﺒﻴﺎﻥ ،ﻭﻗﺪ ﺍﺳﺘﺪﻝﹼ ﺃﻫﻞ
ﺍﳊﻖ ﻋﻠﻰ ﺇﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ ﺑﻮﺟﻬﲔ :ﻋﻘﻠﻲ (٤)ﻭﲰﻌ ﻲ) ،(٥ﺗﻘﺮﻳﺮ ﺍﻷﻭﻝ :ﺃﻧﺎ
ﻗﺎﻃﻌﻮﻥ ﺑﺮﺅﻳﺔ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻋﺮﺍﺽ ﺿﺮﻭﺭﺓ ﺃﻧﺎ ﻧﻔﺮﻕ) (٦ﺑﺎﻟﺒﺼﺮ ﺑﲔ ﺟﺴﻢ
ﻭﺟﺴﻢ ﻭﻋﺮﺽ ﻭﻋﺮﺽ ،ﻭﻻ ﺑ ﺪ ﻟﻠﺤﻜﻢ ﺍﳌﺸﺘﺮﻙ ﻣﻦ ﻋﻠﹼﺔ ﻣﺸﺘﺮﻛﺔ) ،(٧ﻭﻫﻲ
ﺗﺎﻣﺎ ﺟﻠﻴﺎﹰ ،ﹸﺛ ﻢ ﺭﺃﻳﻨﺎﻩ ﻓﺈﻧﺎ ﻧﻌﻠﻢ ﺑﺎﻟﺒﺪﺍﻫﺔ ﺗﻔﺮﻗﺔ ﺑﲔ ﺍﳊـﺎﻟﺘﲔ ،ﻭﺇﻥﹼ ﰲ ﺍﻟﺜﺎﻧﻴـﺔ ﺯﻳـﺎﺩﺓ ﻟﻴـﺴﺖ ﰲ ﺍﻷﻭﻝ١٢ .
"ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (١ﻗﻮﻟﻪ] :ﺟﺎﺋﺰﺓ ﰲ ﺍﻟﻌﻘﻞ[ ﺇﻧﻤﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﺑﻴﺎﻥ ﺟﻮﺍﺯﻫﺎ ﻋﻘ ﹰﻼ ﻟﻴﺠـﻮﺯ ﺍﻻﺳـﺘﺪﻻﻝ ﺑﺎﻟﻨـﺼﻮﺹ ﻋﻠـﻰ ﻭﻗـﻮﻉ
ﺍﻟﺮﺅﻳﺔ ﻭﺫﻟﻚ؛ ﻷ ﹼﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻨﺎﻃﻘﺔ ﲟﺎ ﻳﺴﺘﺤﻴﻠﻪ ﺍﻟﻌﻘﻞ ﻣﺆﻭﻟﺔ ﻏﲑ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻭﻧﻔﺴﻪ[ ﺍﻟﻮﺍﻭ ﲟﻌﲎ ½ﻣﻊ¼ ﺃﻱ :ﻣﻊ ﻧﻔﺴﻪ ﻭﺫﺍﺗﻪ ،ﳎ ﺮﺩﹰﺍ ﻋﻦ ﺷﻮﺍﺋﺐ ﺍﻷﻭﻫﺎﻡ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﺪﻣﻪ[ ﺃﻱ :ﻋﺪﻡ ﺍﻟﱪﻫﺎﻥ؛ ﻷ ﹼﻥ ﺍﻷﺻﻞ ﻓﻴﻤﺎ ﺳﻮﻯ ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ﺍﻟﻌﺪﻡ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻋﻘﻠﻲ [ﻭﻫﻮ ﻃﺮﻳﻘﺔ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮ ﻱ ﻭﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ،ﻭﻟﻜﻦ ﻳﺮﺩ ﻋﻠﻴﻪ ﻣـﺎ ﻳـﺼﻌﺐ
ﺩﻓﻌﻪ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" :ﺍﻷﻭﱃ ﻣﺎ ﻗﺪ ﻗﻴﻞ :ﻣﻦ ﺃ ﹼﻥ ﺍﻟﺘﻌﻮﻳﻞ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠ ﻲ
ﻣﺘﻌ ﹼﺬﺭ ،ﻓﻠﻴﺬﻫﺐ ﺇﱃ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ ﻣﻦ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﻘﻠﻴﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﲰﻌﻲ [ﻫﻮ ﺍﺧﻴﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺿﺮﻭﺭﺓ ﺃﻧﺎ ﻧﻔﺮﻕ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻔﺮﻕ ﺑﺮﺅﻳﺔ ﺍﻟﺒﺼﺮ ﻓﻤﺼﺎﺩﺭﺓ ﲜﻌﻞ ﺍﳌ ﺪﻋﻰ ﺟـﺰﺀ ﺍﻟـﺪﻟﻴﻞ؛
ﺇﺫ ﻳﺼﲑ ﺍﻟﻜﻼﻡ ﻫﻜﺬﺍ ﺇﻧﺎ ﻗﺎﻃﻌﻮﻥ ﺑﺮﺅﻳﺔ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻋﺮﺍﺽ؛ ﻷﻧﺎ ﻧﻔﺮﻕ ﺑﺎﻟﺮﺅﻳـﺔ ﺑـﲔ ﺟـﺴﻢ ﻭﺟـﺴﻢ ﻭﻋـﺮﺽ
ﻭﻋﺮﺽ ،ﻭﻛﻠﹼﻬﻤﺎ ﻛﺎﻧﺎ ﻣﻔﺮﻭﻗﲔ ﺑﺮﺅﻳﺔ ﺍﻟﺒﺼﺮ ،ﻓﻬﻤﺎ ﻣﺮﺋﻴﺎﻥ ﻭﻻ ﳜﻔﻰ ﻓﺴﺎﺩﻩ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻔـﺮﻕ ﺑﺎﺳـﺘﻌﻤﺎﻝ
ﺍﻟﺒﺼﺮ ﻳﻌﲏ :ﺃﻥﹼ ﺍﻟﻔﺎﺭﻕ ﻫﻮ ﺍﻟﻌﻘﻞ ﺑﺄﺩﹼﻟﺔ ﺍﻟﺒﺼﺮ ﻓﻼ ﻳﻔﻴﺪ؛ ﻷﻧﺎ ﻧﻔﺮﻕ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﺒﺼﺮ ﺑﲔ ﺍﻷﻋﻤـﻰ ﻭﺍﻷﻗﻄـﻊ ﻣـﻊ
ﻋﺪﻡ ﻛﻮﻤﺎ ﻣﺮﺋﻴﲔ ﻟﺪﺧﻮﻝ ﺍﻟﻌﺪﻡ ﰲ ﻣﻔﻬﻮﻣﻬﻤﺎ ١٢ .ﻫﻜﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ.
) (٧ﻗﻮﻟﻪ]:ﻣﻦ ﻋﹼﻠﺔ ﻣﺸﺘﺮﻛﺔ[ ﺑﲔ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻋﺮﺍﺽ ﻳﻌﲏ :ﺃ ﹼﻥ ﺍﻟﺮﺅﻳﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳉﺴﻢ ﻭﺍﳉﻮﻫﺮ ﻭﺍﻟﻌﺮﺽ ،ﻭﻻ
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! "١٩٠
ﺇﻣﺎ ﺍﻟﻮﺟﻮﺩ ﺃﻭ ﺍﳊﺪﻭﺙ ﺃﻭ ﺍﻹﻣﻜﺎﻥ؛ ﺇﺫ ﻻ ﺭﺍﺑﻊ ﻳﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﳊﺪﻭﺙ#
ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﺑﻌﺪ ﺍﻟﻌﺪﻡ ،ﻭﺍﻹﻣﻜﺎﻥ ﻋﻦ ﻋﺪﻡ ﺿﺮﻭﺭﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻌﺪﻡ،
ﻭﻻ ﻣﺪﺧﻞ ﻟﻠﻌﺪﻡ) (١ﰲ ﺍﻟﻌﹼﻠﻴﺔ ،ﻓﺘﻌﻴﻦ ﺍﻟﻮﺟﻮﺩ ﻭﻫﻮ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺼﺎﻧﻊ ﻭﻏﲑﻩ،
ﻓﻴﺼ ﺢ ﺃﻥ ﻳﺮﻯ ﻣﻦ ﺣﻴﺚ ﲢﹼﻘﻖ ﻋﹼﻠﺔ ﺍﻟﺼ ﺤﺔ ﻭﻫﻲ ﺍﻟﻮﺟﻮﺩ ،ﻭﻳﺘﻮﹼﻗﻒ ﺍﻣﺘﻨﺎﻋﻬﺎ)(٢
ﻋﻠﻰ ﺛﺒﻮﺕ ﻛﻮﻥ ﺷﻲﺀ ﻣﻦ ﺧﻮﺍﺹ ﺍﳌﻤﻜﻦ ﺷﺮﻃﹰﺎ ﺃﻭ ﻣﻦ ﺧﻮﺍﺹ ﺍﻟﻮﺍﺟﺐ ﻣﺎﻧﻌﹰﺎ،
ﻭﻛﺬﺍ ﻳﺼ ﺢ ﺃﻥ ﻳﺮﻯ ﺳﺎﺋﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﻄﻌﻮﻡ ﻭﺍﻟﺮﻭﺍﺋﺢ ﻭﻏﲑ
ﺫﻟﻚ ،ﻭﺇﳕﺎ ﻻ ﻳﺮﻯ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﳜﻠﻖ ﰲ ﺍﻟﻌﺒﺪ) (٣ﺭﺅﻳﺘﻬﺎ ﺑﻄﺮﻳﻖ
ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ ،ﻻ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﺭﺅﻳﺘﻬﺎ .ﻭﺣﲔ ﺍﻋﺘﺮﺽ) (٤ﺑﺄﻥﹼ ﺍﻟﺼﺤﺔ ﻋﺪﻣﻴﺔ)(٥
ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﹼﺔ ﺭﺅﻳﺔ ﺍﳉﺴﻢ ﻛﻮﻧﻪ ﺟﺴﻤﺎﹰ ،ﻭﻋﻠﹼﺔ ﺭﺅﻳﺔ ﺍﳉﻮﻫﺮ ﻛﻮﻧﻪ ﺟﻮﻫﺮﹰﺍ ،ﻭﻋﹼﻠـﺔ ﺭﺅﻳـﺔ ﺍﻟﻌـﺮﺽ
ﻛﻮﻧﻪ ﻋﺮﺿﹰﺎ؛ ﻷ ﹼﻥ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺘﺴﺎﻭﻳﺔ ﺑﺎﻟﻌﻠﻞ ﺍﳌﺨﺘﻠﻔﺔ ﳏﺎﻝ" ١٢ .ﺭ"
) (١ﻗﻮﻟﻪ] :ﻻ ﻣﺪﺧﻞ ﻟﻠﻌﺪﻡ ...ﺇﱁ[ ﻷ ﹼﻥ ﻋﹼﻠﺔ ﺍﻟﺸﻲﺀ ﻻ ﺑ ﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺟﻮﺩﺓ ﻓﻼ ﻳﻜﻮﻥ ﺍﳊﺪﻭﺙ ﻋﻠﹼﺔ؛ ﻷﻥﹼ
ﻓﻴﻪ ﻋ ﺪﻣﹰﺎ؛ ﺇﺫ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﺑﻌﺪ ﺍﻟﻌﺪﻡ ،ﻭﺍﻟﻌﺪﻡ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺟﺰﺀ ﺍﻟﻌﹼﻠـﺔ ،ﻭﻛـﺬﺍ ﺍﻹﻣﻜـﺎﻥ؛
ﻷﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﺪﻡ ﺿﺮﻭﺭﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻌﺪﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻳﺘﻮﻗﹼﻒ ﺍﻣﺘﻨﺎﻋﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺮﻳﺮﻩ :ﺃ ﹼﻥ ﻛﻮﻥ ﺍﻟﻮﺟﻮﺩ ﻣﺸﺘﺮﻛﺎﹰ ﺑﲔ ﺍﻟـﺼﺎﻧﻊ
ﻭﻏﲑﻩ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﺼ ﺢ ﺭﺅﻳﺔ ﺍﻟﺼﺎﻧﻊ ﳉﻮﺍﺯ ﺃﻥ ﻳﻜـﻮﻥ ﺷـﻲﺀ ﻣـﻦ ﺧـﻮﺍ ﺹ ﺍﳌﻤﻜـﻦ ﺷـﺮﻃﹰﺎ ﻟﺮﺅﻳﺘـﻪ ﺃﻭ
ﺷﻲﺀ ﻣﻦ ﺧﻮﺍ ﺹ ﺍﻟﻮﺍﺟﺐ ﻣﺎﻧﻌﺎﹰ ﻋﻦ ﺭﺅﻳﺘﻪ ،ﻓﺄﺟﺎﺑﻪ ﺑﻘﻮﻟﻪ½ :ﻳﺘﻮﻗﹼﻒ ...ﺇﱁ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﱂ ﳜﻠﻖ ﰲ ﺍﻟﻌﺒﺪ ...ﺇﱁ[ ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺮﻯ ﺟﱪﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻻ ﻳﺮﺍﻩ
ﺍﻟﺼﺤﺎﺑﹸﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺇ ﹼﻻ ﻧﺎﺩﺭﹰﺍ ،ﻭﺍﳌﺼﺮﻭﻉ ﻳﺮﻯ ﺍﳉ ﻦ ﻭ ﳓـﻦ ﻻ ﻧـﺮﺍﻩ ،ﻭﻗـﺪ ﻧﺒـﻪ ﺍﻟـﺸﺎﺭﺡ
ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺳﺒﻖ ﻣﻦ ﻗﻮﻟﻪ½ :ﻭﺍﳊﻖ ﺃ ﹼﻥ ﺫﻟﻚ ﲟﺤﺾ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑ ﺗﺄﺛﲑ ﻟﻠﺤﻮﺍ ﺱ¼١٢ .
) (٤ﻗﻮﻟﻪ] :ﺣﲔ ﺍﻋﺘﺮﺽ[ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﺒﲏ ﻋﻠﻰ ﺻ ﺤﺔ ﺍﻟﺮﺅﻳﺔ١٢ .
!١٩١ ) (٥ﻗﻮﻟﻪ] :ﻋﺪﻣﻴﺔ[ ﻷﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﺮﺅﻳﺔ ﻭﺍﻣﺘﻨﺎﻋﻬﺎ"١٢ .
ﻓﻼ ﺗﺴﺘﺪﻋﻲ ﻋﻠﹼﺔ) ،(١ﻭﻟﻮ ﺳﹼﻠﻢ ﻓﺎﻟﻮﺍﺣﺪ) (٢ﺍﻟﻨﻮﻋﻲ ﻗﺪ ﻳﻌﹼﻠﻞ ﺑﺎﳌﺨﺘﻠﻔﺎﺕ#
ﻛﺎﳊﺮﺍﺭﺓ ﺑﺎﻟﺸﻤﺲ ﻭﺍﻟﻨﺎﺭ ،ﻓﻼ ﻳﺴﺘﺪﻋﻲ ﻋﻠﹼﺔ ﻣﺸﺘﺮﻛﺔ ،ﻭﻟﻮ ﺳﻠﹼﻢ ﻓﺎﻟﻌﺪﻣﻲ(٣)
ﻳﺼﻠﺢ ﻋﹼﻠﺔ ﻟﻠﻌﺪﻣﻲ ،ﻭﻟﻮ ﺳﻠﹼﻢ ﻓﻼ ﻧﺴﹼﻠﻢ ﺍﺷﺘﺮﺍﻙ ﺍﻟﻮﺟﻮﺩ ،ﺑﻞ ﻭﺟﻮﺩ ﻛ ﹼﻞ ﺷﻲﺀ
ﻋﻴﻨﻪ) ،(٤ﺃﺟﻴﺐ :ﺑﺄ ﹼﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﹼﻠﺔ ﻣﺘﻌﻠﹼﻖ ﺍﻟﺮﺅﻳﺔ ﻭﺍﻟﻘﺎﺑﻞ ﳍﺎ ،ﻭﻻ ﺧﻔﺎﺀ ﰲ
ﻟﺰﻭﻡ ﻛﻮﻧﻪ ﻭﺟﻮﺩﻳﹰﺎ) ،(٥ﹸﺛﻢ ﻻ ﳚﻮﺯ) (٦ﺃﻥ ﺗﻜﻮﻥ ﺧﺼﻮﺻﻴﺔ ﺍﳉﺴﻢ ﺃﻭ ﺍﻟﻌﺮﺽ؛
ﻷﻧﺎ ﺃﻭﻝ ﻣﺎ ﻧﺮﻯ ﺷﺒﺤﺎﹰ ﻣﻦ ﺑﻌﻴﺪ ﺇﳕﺎ ﻧﺪﺭﻙ ﻣﻨﻪ ﻫﻮﻳﺔ ﻣﺎ) (٧ﺩﻭﻥ ﺧﺼﻮﺻﻴﺔ
ﺟﻮﻫﺮﻳﺔ ﺃﻭ ﻋﺮﺿﻴﺔ ﺃﻭ ﺇﻧﺴﺎﻧﻴﺔ ﺃﻭ ﻓﺮﺳﻴﺔ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﺑﻌﺪ ﺭﺅﻳﺘﻪ ﺑﺮﺅﻳﺔ ﻭﺍﺣﺪﺓ
ﻣﺘﻌﻠﹼﻘﺔ ﻮﻳﺔ ﻗﺪ ﻧﻘﺪﺭ ﻋﻠﻰ ﺗﻔﺼﻴﻠﻪ ﺇﱃ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﻋﺮﺍﺽ ،ﻭﻗﺪ
ﻻ ﻧﻘﺪﺭ) ،(٨ﻓﻤﺘﻌﻠﹼﻖ ﺍﻟﺮﺅﻳﺔ ﻫﻮ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﻟﻪ ﻫﻮﻳﺔ ﻣﺎ ،ﻭﻫﻮ ﺍﳌﻌﲎ ﺑﺎﻟﻮﺟﻮﺩ،
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﺗﺴﺘﺪﻋﻲ ﻋﹼﻠﺔ[ ﻷﻥﹼ ﺍﺳﺘﺪﻋﺎﺀ ﺍﻟﻌﹼﻠﺔ ﻣﻦ ﺧﻮﺍﺹ ﺍﻷﻣﺮ ﺍﻟﻮﺟﻮﺩ ﻱ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺳﻠﹼﻢ ﻓﺎﻟﻮﺍﺣﺪ ...ﺇﱁ[ ﺃﻱ :ﻭﻟﻮ ﺳﹼﻠﻢ ﺃﻥﹼ ﺍﻷﻣﺮ ﺍﻟﻌﺪﻣ ﻲ ﻳﺴﺘﺪﻋﻲ ﺍﻟﻌﹼﻠﺔ ،ﻭﻟﻜﻦ ﻻ ﻧﺴﹼﻠﻢ ﺃﻧﻪ ﻻ
ﺑﺪ ﻟﻠﺤﻜﻢ ﺍﳌﺸﺘﺮﻙ ﻣﻦ ﺍﻟﻌﻠﹼﺔ ﺍﳌﺸﺘﺮﻛﺔ ،ﺇﻧﻤﺎ ﳚﺐ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻜﻢ ﺍﳌـﺸﺘﺮﻙ ﻭﺍﺣـﺪﺍﹰ ﺷﺨـﺼﻴﺎ،
ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻜﻢ ﺍﳌﺸﺘﺮﻙ ﻭﺍﺣﺪﺍﹰ ﻧﻮﻋﻴﺎ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻋﻠﻞ ﳐﺘﻠﻔﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺳﹼﻠﻢ ﻓﺎﻟﻌﺪﻣ ﻲ[ ﺃﻱ :ﻭﻟﻮ ﺳﻠﹼﻢ ﺃﻥﹼ ﺻ ﺤﺔ ﺍﻟﺮﺅﻳﺔ ﺗﺴﺘﺪﻋﻲ ﻋﹼﻠﺔ ﻣﺸﺘﺮﻛﺔ ،ﻟﻜﻦ ﻻ ﻧـﺴﻠﹼﻢ ﺃﻧـﻪ ﻻ
ﺑ ﺪ ﳍﺎ ﻣﻦ ﻋﻠﹼﺔ ﻭﺟﻮﺩﻳﺔ ،ﻓﺈﻧﻬﺎ ﻋﺪﻣﻴﺔ ﻭﺍﻟﻌﺪﻣﻲ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻻﹰ ﻟﻠﻌﺪﻣﻲ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺟﻮﺩ ﻛﻞﹼ ﺷﻲﺀ ﻋﻴﻨﻪ[ ﻓﻼ ﻳﻜﻮﻥ ﻭﺟﻮﺩ ﺍﻟﻮﺍﺟﺐ ﻣﺜﻞ ﻭﺟﻮﺩ ﺍﳌﻤﻜﻦ١٢ .
) (٥ﻗﻮﻟﻪ] :ﰲ ﻟﺰﻭﻡ ﻛﻮﻧﻪ ﻭﺟﻮﺩﻳﺎ[ ﻷ ﹼﻥ ﺍﳌﻌﺪﻭﻡ ﻻ ﻳـﺼ ﺢ ﺭﺅﻳﺘـﻪ ،ﻭﺃﻳـﻀﺎﹰ ﻻ ﺷـﻚ ﰲ ﺃ ﹼﻥ ﺍﻟـﺼ ﺤﺔ ﻭﺟﻮﺩﻳـﺔ
ﻛﺎﻧﺖ ﺃﻭ ﻋﺪﻣﻴﺔ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﻌﻠﹼﺔ ﺬﺍ ﺍﳌﻌﲎ ،ﻭﺬﺍ ﻳﻨﺪﻓﻊ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻟﺚ" ١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﹸﺛ ﻢ ﻻ ﳚﻮﺯ[ ﺩﻓﻊ ﻟﻺﺷﻜﺎﻝ ﺍﻟﺜﺎﱐ ﻣﻦ ﺟﻮﺍﺯ ﺃﻥ ﻳﻌﹼﻠﻞ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﻌﻠﻞ ﺍﳌﺨﺘﻠﻔﺔ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻫﻮﻳﺔ ﻣﺎ[ ﺍﳍﻮﻳﺔ ﻗﺪ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﻭﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ" ١٢ .ﻥ"
) (٨ﻗﻮﻟﻪ] :ﻭﻗـﺪ ﻻ ﻧﻘـﺪﺭ[ ﻳﺮﻳـﺪ ﺃﻧـﻪ ﻟـﻮ ﻛـﺎﻥ ﺍﳌـﺪﺭﻙ ﺧـﺼﻮﺻﻴﺔ ﺍﻟـﺸﺒﺢ ﻷﺩﺭﻛﻨـﺎ ﻣـﺎ ﻓﻴـﻪ ﻣـﻦ ﺍﳉـﻮﺍﻫﺮ
ﻭﺍﻷﻋﺮﺍﺽ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ؛ ﻷﻧﺎ ﻗﺪ ﻻ ﻧﻘﺪﺭ ﻋﻠﻰ ﺗﻔﺼﻴﻠﻬﺎ ﻋﻨﺪ ﻣﺎ ﺳﺌﻠﻨﺎ ﻋﻨﻬﺎ" ١٢ .ﻥ"
! "١٩٢
ﻭﺍﺷﺘﺮﺍﻛﻪ ﺿﺮﻭﺭ ﻱ) ،(١ﻭﻓﻴﻪ ﻧﻈﺮ ،ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻌﹼﻠﻖ ﺍﻟﺮﺅﻳﺔ ﻫﻮ ﺍﳉﺴﻤﻴﺔ)#(٢
ﻭﻣﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﻣﻦ ﻏﲑ ﺍﻋﺘﺒﺎﺭ ﺧﺼﻮﺻﻴﺔ ،ﻭﺗﻘﺮﻳﺮ ﺍﻟﺜﺎﱐ) :(٣ﺃﻥﹼ ﻣﻮﺳﻰ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﺳﺄﻝ ﺍﻟﺮﺅﻳﺔ ﺑﻘﻮﻟﻪ﴿ :ﺭ ﺏ ﺃﹶ ِﺭﻧِﻲ ﺃﹶﻧ ﹸﻈﺮ ﺇِﻟﹶﻴ ﻚ﴾]ﺍﻷﻋﺮﺍﻑ:
،[١٤٣ﻓﻠﻮ ﱂ ﺗﻜﻦ ﳑﻜﻨﺔ ﻟﻜﺎﻥ ﻃﻠﺒﻬﺎ ﺟﻬﻼﹰ) (٤ﲟﺎ ﳚﻮﺯ ﰲ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ
ﻭﻣﺎ ﻻ ﳚﻮﺯ ،ﺃﻭ ﺳﻔﻬﺎﹰ ﻭﻋﺒﺜﹰﺎ) (٥ﻭﻃﻠﺒﹰﺎ ﻟﻠﻤﺤﺎﻝ ،ﻭﺍﻷﻧﺒﻴﺎﺀ ﻣﻨـ ﺰﻫﻮﻥ ﻋﻦ ﺫﻟﻚ،
ﻭﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻋﹼﻠﻖ ﺍﻟﺮﺅﻳﺔ ﺑﺎﺳﺘﻘﺮﺍﺭ ﺍﳉﺒﻞ ﻭﻫﻮ ﺃﻣﺮ ﳑﻜﻦ ﰲ ﻧﻔﺴﻪ،
ﻭﺍﳌﻌﹼﻠﻖ ﺑﺎﳌﻤﻜﻦ ﳑﻜﻦ)(٦؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ ﺍﻹﺧﺒﺎﺭ ﺑﺜﺒﻮﺕ ﺍﳌﻌﹼﻠﻖ ﻋﻨﺪ ﺛﺒﻮﺕ
ﺍﳌﻌﻠﹼﻖ ﺑﻪ ،ﻭﺍﶈﺎﻝ ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻘﺎﺩﻳﺮ ﺍﳌﻤﻜﻨﺔ ،ﻭﻗﺪ ﺍﻋﺘﺮﺽ
ﺑﻮﺟﻮﻩ) :(٧ﺃﻗﻮﺍﻫﺎ ﺃﻥﹼ ﺳﺆﺍﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻷﺟﻞ ﻗﻮﻣﻪ) (٨ﺣﻴﺚ
) (١ﻗﻮﻟﻪ] :ﻭﺍﺷﺘﺮﺍﻛﻪ ﺿﺮﻭﺭ ﻱ[ ﺟﻮﺍﺏ ﻋﻦ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺮﺍﺑﻊ ،ﺣﺎﺻﻠﻪ :ﺃ ﹼﻥ ﻛﻮﻥ ﺍﻟﻮﺟﻮﺩ ﺃﻣـﺮﺍﹰ ﻣـﺸﺘﺮﻛﺎﹰ ﺑـﲔ
ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻋﺮﺍﺽ ﺃﻣﺮ ﺑﺪﻳﻬﻲ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺪﻟﻴﻞ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳉﺴﻤﻴﺔ[ ﻭﺍﳉﺴﻤﻴﺔ ﻟﻴﺴﺖ ﲟﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺑﺄﺳـﺮﻫﺎ ﺑﺎﻟـﻀﺮﻭﺭﺓ؛ ﻷﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ
ﻟﻴﺲ ﲜﺴﻢ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﺮﺋﻴﺎﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﱐ[ ﺃﻱ :ﺍﻟﺪﻟﻴﻞ ﺍﻟﺴﻤﻌﻲ ﻭﻫـﻮ ﰲ ﺍﳊﻘﻴﻘـﺔ ﺩﻟـﻴﻼﻥ ﻧﻈﻤﻬﻤـﺎ ﺍﻟـﺸﺎﺭﺡ ﰲ ﺳـﻠﻚ ﻭﺍﺣـﺪ ﻭﻗـﺪ
ﺫﻛﺮﳘﺎ ﺻﺎﺣﺐ "ﺍﳌﻮﺍﻗﻒ" ﻣﻔﺮﺩﻳﻦ ،ﺍﻷﻭﻝ :ﻳﻘﻮﻝ½ :ﺇ ﹼﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ...ﺇﱁ¼ ،ﻭﺍﻟﺜﺎﱐ :ﺑﻘﻮﻟـﻪ:
½ﺇ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻋﻠﹼﻖ ...ﺇﱁ¼١٢ .
) (٤ﻗﻮﻟﻪ] :ﺟﻬ ﹰﻼ ...ﺇﱁ[ ﺇﻥ ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﺑﺎﻣﺘﻨﺎﻉ ﺭﺅﻳﺘﻪ ﺗﻌﺎﱃ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﻭﺳﻔﻬﹰﺎ ﻭﻋﺒﺜﺎﹰ[ ﺇﻥ ﻛﺎﻥ ﻳﻌﻠﻢ ﺑﺎﻣﺘﻨﺎﻉ ﺍﻟﺮﺅﻳﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍﳌﻌﻠﱠﻖ ﺑﺎﳌﻤﻜﻦ ﳑﻜﻦ[ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﳑﺘﻨﻌﹰﺎ ﻷﻣﻜﻦ ﺻﺪﻕ ﺍﳌﻠﺰﻭﻡ ﺑﺪﻭﻥ ﺍﻟﻼﺯﻡ١٢ .
) (٧ﻗﻮﻟﻪ] :ﺑﻮﺟﻮﻩ[ ﻗﺪ ﺍﺳﺘﻮﻋﺐ ﺫﻛﺮﻫﺎ ﺻﺎﺣﺐ "ﺍﳌﻮﺍﻗﻒ" :ﻣﻨﻬﺎ ﺃﻥﹼ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﺴﺄﻝ ﺍﻟﺮﺅﻳﺔ،
ﺑﻞ ﲡﻮﺯ ﺎ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭ ﻱ ؛ ﻷﻧﻪ ﻻﺯﻣﻬﺎ ﻭﺇﻃﻼﻕ ﺍﺳﻢ ﺍﳌﻠﺰﻭﻡ ﻋﻠﻰ ﺍﻟﻼﺯﻡ ﺷﺎﺋﻊ١٢ .
) (٨ﻗﻮﻟﻪ] :ﻛﺎﻥ ﻷﺟﻞ ﻗﻮﻣﻪ[ ﻭﺍﻧﻤﺎ ﻧﺴﺐ ﺳﺆﺍﻝ ﺍﻟﺮﺅﻳﺔ ﺇﱃ ﻧﻔﺴﻪ ﰲ ﻗﻮﻟﻪ﴿ :ﺃﹶﺭِِﻧﻲ﴾ ]ﺍﻷﻋﺮﺍﻑ[١٤٣ :
Å
! "١٩٣
ﻗﺎﻟﻮﺍ﴿ :ﻟﹶﻦ ﻧﺆِﻣ ﻦ ﻟﹶ ﻚ ﺣﺘﻰ ﻧ ﺮﻯ ﺍﻟﱠﻠﻪ ﺟ ﻬ ﺮﺓﹰ﴾]ﺍﻟﺒﻘﺮﺓ [٥٥ :ﻓﺴﺄﻝ ﻟﻴﻌﻠﻤﻮﺍ ﺍﻣﺘﻨﺎﻋﻬﺎ#
ﻛﻤﺎ ﻋﻠﻤﻪ ﻫﻮ ،ﻭﺑﺄﻧﺎ ﻻ ﻧﺴﻠﹼﻢ) (١ﺃ ﹼﻥ ﺍﳌﻌﹼﻠﻖ ﻋﻠﻴﻪ ﳑﻜﻦ ،ﺑﻞ ﻫﻮ ﺍﺳﺘﻘﺮﺍﺭ
ﺍﳉﺒﻞ ﺣﺎﻝ ﲢ ﺮﻛﻪ ﻭﻫﻮ ﳏﺎﻝ) ،(٢ﻭﺃﺟﻴﺐ :ﺑﺄ ﹼﻥ ﻛ ﻼ ﻣﻦ ﺫﻟﻚ ﺧﻼﻑ
ﺍﻟﻈﺎﻫﺮ) ،(٣ﻭﻻ ﺿﺮﻭﺭﺓ ﰲ ﺍﺭﺗﻜﺎﺑﻪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻘﻮﻡ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﻛﻔﺎﻫﻢ
ﻗﻮﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :(٤ﺇ ﹼﻥ ﺍﻟﺮﺅﻳﺔ ﳑﺘﻨﻌﺔ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻛﻔﹼﺎﺭﹰﺍ ﱂ
ﻳﺼ ﺪﻗﻮﻩ) (٥ﰲ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻻﻣﺘﻨﺎﻉ ،ﻭﺃﻳﺎ ﻣﺎ ﻛﺎﻥ) (٦ﻳﻜﻮﻥ ﺍﻟﺴﺆﺍﻝ ﻋﺒﺜﺎﹰ،
ﻟﻴﻤﻨﻊ ﻋﻦ ﺍﻟﺮﺅﻳﺔ ،ﻓﻴﻌﻠﻢ ﻗﻮﻣﻪ ﺍﻣﺘﻨﺎﻋﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﻢ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﱃ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ"
) (١ﻗﻮﻟﻪ] :ﻭﺑﺄﻧﺎ ﻻ ﻧﺴﻠﹼﻢ ...ﺇﱁ[ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻫﻮ ﳏﺎﻝ[ ﻷﻧﻪ ﻋﻠﹼﻖ ﺍﻟﺮﺅﻳﺔ ﻋﻠﻰ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳉﺒﻞ ،ﺇﻣﺎ ﺣﺎﻝ ﺳﻜﻮﻧﻪ ﺃﻭ ﺣﺎﻝ ﺣﺮﻛﺘﻪ ،ﻭﺍﻷﻭﻝ ﳑﻨـﻮﻉ
؛ ﻷﻧﻪ ﻟﻮ ﻋﻠﹼﻘﻪ ﺣﺎﻝ ﺳﻜﻮﻧﻪ ﻟﺰﻡ ﻭﺟﻮﺩ ﺍﻟﺮﺅﻳﺔ ﳊﺼﻮﻝ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﻫـﻮ ﺍﻻﺳـﺘﻘﺮﺍﺭ ﻭﻫـﻮ ﺑﺎﻃـﻞ ،ﻓـﺈﺫﻥ ﻗـﺪ
ﺗﻌﻴﻦ ﺃﻧﻪ ﻋﻠﹼﻘﻪ ﻋﻠﻴﻪ ﺣﺎﻝ ﺣﺮﻛﺘﻪ ﻭﻫﻮ ﳏﺎﻝ ،ﻓﻴﻜﻮﻥ ﺗﻌﻠﻴﻖ ﺍﻟﺮﺅﻳﺔ ﻋﻠﻴﻪ ﺗﻌﻠﻴﻘﹰﺎ ﺑﺎﶈﺎﻝ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ"
) (٣ﻗﻮﻟﻪ] :ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ[ ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻸﻥﹼ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻘـﻞ½ :ﺃﺭﻫـﻢ ﻳﻨﻈـﺮﻭﺍ ﺇﻟﻴـﻚ¼ ،ﺑـﻞ ﻗـﺎﻝ:
﴿ﹶﺃ ِﺭِﻧﻲ ﹶﺃﻧ ﹸﻈﺮ ﺇِﻟﹶﻴ ﻚ﴾]ﺍﻷﻋﺮﺍﻑ ،[١٤٣ :ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻸﻧﻪ ﻋﻠﹼﻘﻪ ﻋﻠﻰ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳉﺒﻞ ﻣﻦ ﺣﻴـﺚ ﻫـﻮ ،ﻣـﻦ
ﻏﲑ ﻗﻴﺪ ﲝﺎﻝ ﺍﻟﺴﻜﻮﻥ ﺃﻭ ﺍﳊﺮﻛﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻗﻮﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ...ﺇﱁ[ ﺑﻞ ﻛﺎﻥ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩﻋﻬﻢ ﻋﻦ ﻃﻠﺐ ﻣﺎ ﻻ ﻳﻠﻴـﻖ ﲜـﻼﻝ
ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﺯﺟﺮﻫﻢ ،ﻭﻗﺎﻝِ﴿ :ﺇﻧ ﹸﻜ ﻢ ﻗﹶﻮﻡ ﺗ ﺠﻬﹸﻠﻮ ﹶﻥ﴾]ﺍﻷﻋﺮﺍﻑ [١٣٨ :ﻋﻨﺪ ﻗﻮﳍﻢ﴿ :ﺍﺟﻌﻞﹾ ﻟﹶﻨـﺎ ِﺇﻟﹶ ﻬـﺎ
ﹶﻛﻤﺎ ﹶﻟ ﻬﻢ ﺁَِﻟ ﻬﺔ﴾]ﺍﻷﻋﺮﺍﻑ" ١٢ .[١٣٨ :ﻣﻮﺍﻗﻒ"
) (٥ﻗﻮﻟﻪ] :ﱂ ﻳﺼ ﺪﻗﻮﻩ[ ﰲ ﺍﳉﻮﺍﺏ ﺑـ ﴿ﹶﻟﻦ ﺗﺮﺍِﻧﻲ﴾]ﺍﻷﻋﺮﺍﻑ [١٤٣٨ :ﺇﺧﺒﺎﺭﺍﹰ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﻥﹼ ﺍﻟﻜﹼﻔـﺎﺭ
ﱂ ﳛﻀﺮﻭﺍ ﻭﻗﺖ ﺍﻟﺴﺆﺍﻝ ،ﺑﻞ ﺍﳊﺎﺿﺮﻭﻥ ﻫﻢ ﺍﻟﺴﺒﻌﻮﻥ ﺍﳌﺨﺘﺎﺭﻭﻥ ،ﻓﻜﻴﻒ ﻳﻘﺒﻠـﻮﻥ ﳎـ ﺮﺩ ﺇﺧﺒـﺎﺭﻩ ﻣـﻊ
ﺇﻧﻜﺎﺭﻫﻢ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﺒﺎﻫﺮﺍﺕ ،ﻫﺬﺍ ﻣﺎ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﻭﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ :ﺇﻥﹼ ﺍﻟـﺴﺒﻌﲔ ﺍﳌﺨﺘـﺎﺭﻳﻦ
ﻫﻢ ﺍﻟﺬﻳﻦ ﻃﻠﺒﻮﺍ ﺍﻟﺮﺅﻳﺔ ،ﻭﻗﺎﻟﻮﺍ ﴿ :ﻟﹶﻦ ﻧﺆِﻣﻦ ﻟﹶﻚ ﺣﺘﻰ ﻧ ﺮﻯ ﺍﻟﻠﱠﻪ ﺟ ﻬ ﺮﺓﹰ﴾]ﺍﻟﺒﻘﺮﺓ [٥٥ :ﻓﻌﻠﻢ ﺃـﻢ ﺍﺭﺗـﺪﻭﺍ
ﻭﻛﻔﺮﻭﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺁﻣﻨﻮﺍ ،ﻓﻼ ﺇﺷﻜﺎﻝ ﺃﺻﻼﹰ١٢ .
!١٩٤ ) (٦ﻗﻮﻟﻪ]:ﻭﺃﻳﺎ ﻣﺎ ﻛﺎﻥ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺃﻭ ﻛﺎﻓﺮﻳﻦ"١٢ .
ﻭﺍﻻﺳﺘﻘﺮﺍﺭ) (١ﺣﺎﻝ ﺍﻟﺘﺤﺮﻙ ﺃﻳﻀﹰﺎ ﳑﻜﻦ ،ﺑﺄﻥ ﻳﻘﻊ ﺍﻟﺴﻜﻮﻥ ﺑﺪﻝ ﺍﳊﺮﻛﺔ#،
ﻭﺇﳕﺎ ﺍﶈﺎﻝ ﺍﺟﺘﻤﺎﻉ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ) .ﻭﺍﺟﺒﺔ) (٢ﺑﺎﻟﻨﻘﻞ ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﺪﻟﻴﻞ
ﺍﻟﺴﻤﻌ ﻲ) (٣ﺑﺈﳚﺎﺏ ﺭﺅﻳﺔ( ﺍﳌﺆﻣﻨﲔ)) (٤ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺩﺍﺭ ﺍﻵﺧﺮﺓ( ،ﺃﻣﺎ ﺍﻟﻜﺘﺎﺏ
ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺟﻮﻩ ﻳﻮﻣﺌِ ٍﺬ ﻧﺎﺿِﺮﹲﺓ ﺇِﻟﹶﻰ ﺭﺑ ﻬﺎ ﻧﺎ ِﻇﺮﺓ﴾)] (٥ﺍﻟﻘﻴﺎﻣﺔ،[٢٣-٢٢ :
ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ ﻓﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ ﻛﻤﺎ ﺗﺮﻭﻥ) (٦ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ
ﺍﻟﺒﺪﺭ¼ ﻭﻫﻮ ﻣﺸﻬﻮﺭ ﺭﻭﺍﻩ ﺃﺣﺪ ﻭﻋﺸﺮﻭﻥ) (٧ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ
) (١ﻗﻮﻟﻪ] :ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺛﺎ ٍﻥ ﻟﻼﺷﻜﺎﻝ ﺍﻟﺜﺎﱐ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﺟﺒﺔ[ ﺃﻱ :ﺛﺎﺑﺘﺔ ﻭﺍﻗﻌﺔ؛ ﺇﺫ ﺍﻟﻜﻼﻡ ﻓﻴـﻪ ﻭﺍﻷﺩﻟﹼـﺔ ﺍﻟﻨﻘﻠﻴـﺔ ﺍﳌـﺬﻛﻮﺭﺓ ﻻ ﺗﻔﻴـﺪ ﺇ ﹼﻻ ﺍﻟﻮﻗـﻮﻉ ،ﻭﺃﻳـﻀﹰﺎ
ﺍﻟﻮﺟﻮﺏ ﺍﻟﺸﺮﻋ ﻲ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﰲ ﺩﺍﺭ ﺍﻟﺘﻜﻠﻴﻒ ،ﻛﺬﺍ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺪﻟﻴﻞ ﺍﻟﺴﻤﻌ ﻲ[ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭ ﻭﺍﻹﲨﺎﻉ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﳌﺆﻣﻨﲔ[ ﺧﺮﺝ ﺑﻪ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻜﻔﹼﺎﺭ ،ﻓﻼ ﻳﺮﻭﻧﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﰲ ﺍﳉﻨﺔ ﻟﻌـﺪﻡ ﺩﺧـﻮﳍﻢ
ﻓﻴﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹶﻛﱠﻠﺎ ﺇِﻧﻬ ﻢ ﻋﻦ ﺭﺑ ِﻬﻢ ﻳ ﻮﻣﺌِ ٍﺬ ﱠﻟﻤﺤﺠﻮﺑﻮ ﹶﻥ﴾]ﺍﳌﻄﻔﻔﲔ [١٥ :ﺍﳌﻮﺍﻓﻖ ﻟﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻻﹶ
ﺗ ﺪﺭِﻛﹸﻪ ﺍﻷَﺑﺼﺎﺭ]﴾ﺍﻷﻧﻌﺎﻡ" ،[١٠٣ :ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﺇﱃ ﺭﺑﻬﺎ ﻧﺎﻇﺮﺓ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃ ﹼﻥ ﺍﻟﻨﻈﺮ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﺑـ½ﺇﱃ¼ ﺟﺎﺀ ﲟﻌـﲎ ﺍﻟﺮﺅﻳـﺔ ﻗـﺎﻝ ﺍﻟـﺸﺎﻋﺮ:
½ﻧﻈﺮﺕ ﺇﱃ ﻣﻦ ﺣ ﺴﻦ ﺍﷲ ﻭﺟﻬﻪ -ﻓﻴﺎ ﻧﻈﺮﺓ ﻛﺎﺩﺕ ﻋﻠﻰ ﻭﺍﻣﻖ ﺗﻔﻀﻲ¼ .ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻵﻳﺔ ﻣﻮﺻﻮﻝ ﺑـ½ﺇﱃ¼
ﻓﻮﺟﺐ ﲪﻠﻪ ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ،ﻓﺘﻜﻮﻥ ﻭﺍﻗﻌﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻛﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ".
) (٦ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺗﺮﻭﻥ ...ﺇﱁ[ ﻗﺎﻝ ﺍﳌ ﹼﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺒﺎﺭﻱ ﰲ ”ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ“½ :ﺗـﺸﺒﻴﻪ
ﻟﻠﺮﺅﻳﺔ ﺑﺎﻟﺮﺅﻳﺔ ﰲ ﺍﳉﻤﻠﺔ ﻻ ﺗﺸﺒﻴﻪ ﺍﳌﺮﺋﻲ ﺑﺎﳌﺮﺋﻲ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ¼ ،ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨـﻮﻭﻱ ﰲ ”ﺷـﺮﺡ
ﻣﺴﻠﻢ“ ﻣﺎ ﻧﺼﻪ ﻣﻌﻨﺎﻩ ½ﺗﺸﺒﻴﻪ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﺮﺅﻳﺔ ﰲ ﺍﻟﻮﺿﻮﺡ ،ﻭﺯﻭﺍﻝ ﺍﻟﺸ ﻚ ﻭﺍﳌﺸﻘﹼﺔ ﻭﺍﻻﺧﺘﻼﻑ¼١٢ .
) (٧ﻗﻮﻟﻪ] :ﺭﻭﺍﻩ ﺃﺣﺪ ﻭﻋﺸﺮﻭﻥ[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ”ﺷﺮﺡ ﻣـﺴﻠﻢ“ :ﻗـﺪ ﺗﻈـﺎﻫﺮﺕ ﺃﺩﻟﹼـﺔ ﺍﻟﻜﺘـﺎﺏ
ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻟـﺼﺤﺎﺑﺔ ﻓﻤـﻦ ﺑﻌـﺪﻫﻢ ﻣـﻦ ﺳـﻠﻒ ﺍﻷﻣـﺔ ﻋﻠـﻰ ﺇﺛﺒـﺎﺕ ﺭﺅﻳـﺔ ﺍﷲ ﺗﻌـﺎﱃ ﰲ ﺍﻵﺧـﺮﺓ
ﻟﻠﻤﺆﻣﻨﲔ ،ﻭﺭﻭﺍﻫﺎ ﳓﻮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺻﺤﺎﺑﻴﺎ ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ،ﻭﺁﻳـﺎﺕ
!١٩٥ ﺍﻟﻘﺮﺍﻥ ﻓﻴﻬﺎ ﻣﺸﻬﻮﺭﺓ"١٢ .
ﻋﻠﻴﻬﻢ ،ﻭﺃﻣﺎ ﺍﻹﲨﺎﻉ ﻓﻬﻮ ﺃﻥﹼ ﺍﻷﻣﺔ ﻛﺎﻧﻮﺍ ﳎﻤﻌﲔ ﻋﻠﻰ ﻭﻗﻮﻉ ﺍﻟﺮﺅﻳﺔ ﰲ#
ﺍﻵﺧﺮﺓ ،ﻭﺃ ﹼﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ ،ﺛﹸﻢ ﻇﻬﺮﺕ
ﻣﻘﺎﻟﺔ ﺍﳌﺨﺎﻟﻔﲔ) (١ﻭﺷﺎﻋﺖ ﺷﺒﻬﻬﻢ ﻭﺗﺄﻭﻳﻼﻢ ،ﻭﺃﻗﻮﻯ ﺷﺒﻬﻬﻢ ﻣﻦ ﺍﻟﻌﻘﻠﻴﺎﺕ
ﺃﻥﹼ ﺍﻟﺮﺅﻳﺔ ﻣﺸﺮﻭﻃﺔ ﺑﻜﻮﻥ ﺍﳌﺮﺋ ﻲ ﰲ ﻣﻜﺎﻥ ﻭﺟﻬﺔ ﻭﻣﻘﺎﺑﻠﺔ ﻣﻦ ﺍﻟﺮﺍﺋﻲ ﻭﺛﺒﻮﺕ
ﻣﺴﺎﻓﺔ ﺑﻴﻨﻬﻤﺎ ﲝﻴﺚ ﻻ ﻳﻜﻮﻥ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘﺮﺏ ﻭﻻ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ﻭﺍﺗﺼﺎﻝ
ﺷﻌﺎﻉ) (٢ﻣﻦ ﺍﻟﺒﺎﺻﺮﺓ ﺑﺎﳌﺮﺋ ﻲ ،ﻭﻛ ﹼﻞ ﺫﻟﻚ ﳏﺎﻝ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﳉﻮﺍﺏ:
ﻣﻨﻊ ﻫﺬﺍ ﺍﻻﺷﺘﺮﺍﻁ) ،(٣ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ) :ﻓﲑﻯ ﻻ ﰲ ﻣﻜﺎﻥ ﻭﻻ ﻋﻠﻰ ﺟﻬﺔ)(٤
ﻣﻦ ﻣﻘﺎﺑﻠﺔ ﻭ ﺍﺗﺼﺎﻝ ﺷﻌﺎﻉ ﺃﻭ ﺛﺒﻮﺕ ﻣﺴﺎﻓﺔ ﺑﲔ ﺍﻟﺮﺍﺋﻲ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ( ﻭﻗﻴﺎﺱ
ﺍﻟﻐﺎﺋﺐ ﻋﻠﻰ ﺍﻟﺸﺎﻫﺪ) (٥ﻓﺎﺳﺪ ،ﻭﻗﺪ ﻳﺴﺘﺪﻝﹼ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﺷﺘﺮﺍﻁ ﺑﺮﺅﻳﺔ ﺍﷲ
) (١ﻗﻮﻟﻪ] :ﺍﳌﺨﺎﻟﻔﲔ ...ﺇﱁ[ ﻫﻢ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ :ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳋﻮﺍﺭﺝ ﻭﺑﻌﺾ ﺍﳌﺮﺟﺌﺔ ،ﻛﻤـﺎ ﻗﺎﻟـﻪ
ﺍﻟﻨﻮﻭﻱ ،ﻭﺍﳉﻬﻤﻴﺔ ﻭﺍﻟﻴﻬﻮﺩ ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺷﻜﻮﺭ ﺍﻟﺴﺎﳌ ﻲ ﰲ ﲤﻬﻴﺪﻩ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥﹼ ﺍﻟﻔـﺮﻕ ﻛﹼﻠﻬـﺎ ﳐﺎﻟﻔـﺔ
ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ﺳﻮﻯ ﺍ ﺴﻤﺔ ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺭﻭﺍﻓﺾ ﺃﻭ ﺧﻮﺍﺭﺝ ﺃﻭ ﻏﲑ ﳘﺎ ،ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ
ﺍﻟﻜﺘﺐ ﺍﻟﻜﻼﻣﻴﺔ" ١٢ .ﻧﻈﻢ"
) (٢ﻗﻮﻟﻪ] :ﻭﺍﺗﺼﺎﻝ ﺷﻌﺎﻉ ...ﺇﱁ[ ﲝﻴﺚ ﻻ ﻳﻜﻮﻥ ﺳﺎﺗﺮ ﺑﻴﻨﻬﻤﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻨﻊ ﻫﺬﺍ ﺍﻻﺷﺘﺮﺍﻁ[ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻥ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﺷﺮﻃﹰﺎ ﰲ ﺍﻟﺮﺅﻳﺔ ﻋﻠﻰ ﳎﺮﻯ ﺍﻟﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ
ﺃﻥ ﺗﻜﻮﻥ ﺷﺮﻃﹰﺎ ﻟﻠﺮﺅﻳﺔ ﰲ ﺍﻵﺧﺮﺓ؛ ﺇﺫ ﰲ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳜﻠﻖ ﰲ ﺍﻟﺒـﺼﺮ ﻗـ ﻮﺓ ﻳـﺘﻤ ﹼﻜﻦ ـﺎ ﻣـﻦ ﺇﺩﺭﺍﻙ
ﺫﺍﺗﻪ ﺗﻌﺎﱃ ﺑﺪﻭﻥ ﺗﻠﻚ ﺍﻟﺸﺮﺍﺋﻂ ،ﻭﻋﻨﺪ ﺍﻷﺷﻌﺮﻱ ﺭﲪﻪ ﺍﷲ ﻭﺃﺗﺒﺎﻋـﻪ ﺗﻠـﻚ ﺍﻟـﺸﺮﺍﺋﻂ ﻋﺎﺩﻳـﺔ ،ﻛﻤـﺎ ﺃﺧـﺮﺝ
ﺍﻟﺸﻴﺨﺎﻥ ﻣﺮﻓﻮﻋﹰﺎ½ :ﺃِﺗﻤﻮﺍ ﺻﻔﻮﻓﻜﻢ ﻓﺈﻧﻲ ﺃﺭﺍﻛﻢ ﻣﻦ ﻭﺭﺍﺀ ﻇﻬﺮ¼١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻻ ﻋﻠﻰ ﺟﻬﺔ[ ﻗﺎﻝ ﺷﺎﺭﺡ "ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ" :ﻓﻬﻞ ﻳﻌﻘﻞ ﺭﺅﻳـﺔ ﺑـﻼ ﻣﻘﺎﺑﻠـﺔ ،ﻭﻓﻴـﻪ ﺩﻟﻴـﻞ ﻋﻠـﻰ
ﻋﻠﻮﻩ ﻋﻠﻰ ﺧﻠﻘﻪ ،ﻓﺘﻌﹼﻘﺒﻪ ﺍﳌﻼﹼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ ”ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ“ ﲟﺎ ﻧ ﺼﻪ ﻭﻛﺄﻧﻪ ﻗﺎﺋﻞ ﺑﺎﳉﻬﺔ ﺍﻟﻌﻠﻮﻳﺔ
ﻟﺮﺑﻪ ،ﻭﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﺮﻯ ﰲ ﺟﻬﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻗـﻴﺎﺱ ﺍﻟﻐـﺎﺋﺐ ﻋـﻠﻰ ﺍﻟﺸﺎﻫﺪ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺛﺎﻥٍ ﻋﻠﻰ ﺗﻘـﺪﻳﺮ ﺍﻟـﺘﻨـ ﺰﻝ ﻭﺑﻴﺎﻧﻪ :ﺃﻧﺎ ﻟﻮ ﺳﹼﻠﻤﻨﺎ ﻫﺬﺍ
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ﺗﻌﺎﱃ ﺇﻳﺎﻧﺎ) ،(١ﻭﻓﻴﻪ ﻧﻈﺮ)(٢؛ ﻷﻥﹼ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺮﺅﻳﺔ ﲝﺎﺳﺔ ﺍﻟﺒﺼﺮ ،ﻓﺈﻥ ﻗﻴﻞ)#:(٣
ﻟﻮ ﻛﺎﻥ ﺟﺎﺋﺰ ﺍﻟﺮﺅﻳﺔ ﻭﺍﳊﺎ ﺳﺔ ﺳﻠﻴﻤﺔ ﻭﺳﺎﺋﺮ ﺍﻟﺸﺮﺍﺋﻂ ﻣﻮﺟﻮﺩﺓ ﻟﻮﺟﺐ ﺃﻥ ﻳﺮﻯ
ﻭﺇﻻﹼ ﳉﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﲝﻀﺮﺗﻨﺎ ﺟﺒﺎﻝ ﺷﺎﻫﻘﺔ ﻻ ﻧﺮﺍﻫﺎ ،ﻭﺇﻧﻪ ﺳﻔﺴﻄﺔ) ،(٤ﻗﻠﻨﺎ:
ﳑﻨﻮﻉ) ،(٥ﻓﺈ ﹼﻥ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻧﺎ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻼ ﲡﺐ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﺮﺍﺋﻂ،
ﺍﻻﺷﺘﺮﺍﻁ ،ﻓﺈﻧﻤﺎ ﻫﻲ ﺷﺮﻭﻁ ﰲ ﻫﺬﻩ ﺍﻟﻨﺸﺄﺓ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻓﻘﻂ ،ﺃﻭ ﰲ ﺭﺅﻳﺔ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﻋﺮﺍﺽ ﻓﻘﻂ ،ﻭﳚﻮﺯ
ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﻝ ﰲ ﺍﻟﻨﺸﺄﺓ ﺍﻷﺧﺮﻭﻳﺔ ﻭﰲ ﺭﺅﻳﺔ ﺍﳊﻖ ﺳـﺒﺤﺎﻧﻪ ﻋﻠـﻰ ﺧـﻼﻑ ﺫﻟـﻚ ،ﻫـﺬﺍ ﻣـﺎ ﺫﻫـﺐ ﺇﻟﻴـﻪ
ﺻﺎﺣﺐ "ﺍﻟﻨﱪﺍﺱ" ،ﻭﻳﺒﺪﺅ ﻣِﻤﺎ ﻗ ﺮﺭﻩ ﺍﶈﻘﹼﻖ ﺍﻟﺪﻭﺍ ﹼﱐ ﰲ ”ﺷﺮﺡ ﺍﻟﻌﻀﺪﻳﺔ“ ﺃﻧـﻪ ﻣﺘﻔـ ﺮﻉ ﻋﻠـﻰ ﻣـﺎ ﺫﻛـﺮﻩ
ﺍﳌﺼﻨﻒ ﺑﻘﻮﻟﻪ½ :ﻓﲑﻯ ﻻ ﰲ ﻣﻜﺎﻥ ...ﺇﱁ¼١٢ .
) (١ﻗﻮﻟﻪ] :ﺑﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻧﺎ[ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﻟﻌﺎﺭﻑ ﺍﻟﻘﻄﺐ ﺍﻟﺮﺑﺎ ﹼﱐ ﻋﺒﺪ ﺍﻟﻮ ﻫﺎﺏ ﺍﻟﺸﻌﺮﺍ ﹼﱐ ﺃﻓﺎﺽ ﺍﷲ ﻋﻠﻴﻨـﺎ
ﻣﻦ ﺑﺮﻛﺎﺗﻪ ﰲ ”ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ“ :ﻭﻛﻤﺎ ﺃﻥﹼ ﺍﳊﻖ ﺗﻌﺎﱃ ﻳﺮﺍﻧﺎ ﻣﻦ ﻏﲑ ﻣﻘﺎﺑﻠـﺔ ﻭﻻ ﺟﻬـﺔ ﺑﺎﺗﻔﺎﻗﻨـﺎ؛ ﺇﺫ
ﺍﻟﺮﺅﻳﺔ ﻧﺴﺒﺔ ﺧﺎ ﺻﺔ ﺑﲔ ﻃﺮﰲ ﺭﺍٍﺀ ﻭﻣﺮﺋﻲ ،ﻓﺈﺫﺍ ﺍﻗﺘﻀﺖ ﻋﻘ ﹰﻼ ﻛﻮﻥ ﺃﺣﺪﳘﺎ ﰲ ﺟﻬﺔ ﺍﻗﺘﻀﺖ ﻛﻮﻥ ﺍﻵﺧﺮ
ﻛﺬﻟﻚ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﻋﺪﻡ ﻟﺰﻭﻡ ﺫﻟﻚ ﰲ ﺃﺣﺪﳘﺎ ﺛﺒﺖ ﻣﺜﻠﻪ ﰲ ﺍﻵﺧﺮ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﻴﻪ ﻧﻈﺮ[ ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﰲ ﺭﺅﻳﺘﻨـﺎ ﺇﻳـﺎﻩ ﺗﻌـﺎﱃ ﲝﺎﺳـﺔ ﺍﻟﺒـﺼﺮ ﻭﺭﺅﻳـﺔ ﺍﷲ ﺗﻌـﺎﱃ ﺇﻳﺎﹼﻧـﺎ ﻟﻴـﺴﺖ
ﲝﺎﺳﺔ ﺍﻟﺒﺼﺮ.
) (٣ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ ...ﺇﱁ[ ﺷﺒﻬﺔ ﻋﻘﻠﻴﺔ ﻣﻦ ﺍﳌﻨﻜﺮﻳﻦ ﻟﻠﺮﺅﻳﺔ ﺃﻭﺭﺩﻭﻫﺎ ﻋﻠﻴﻨﺎ ،ﺣﺎﺻﻠﻬﺎ ﺃﻧﻪ ﻟﻮ ﺟﺎﺯﺕ ﺭﺅﻳﺘـﻪ
ﺗﻌﺎﱃ ﻟﺮﺃﻳﻨﺎﻩ ﺍﻵﻥ ،ﻭﺍﻟﺘﺎﱄ ﺑﺎﻃﻞ ﺑﻄﻼﻧﺎ ﻇﺎﻫﺮﺍﹰ؛ ﻷﻧﻪ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺷﺮﺍﺋﻂ ﺍﻟﺮﺅﻳﺔ ﻭﺟﺐ ﺣﺼﻮﻝ ﺍﻟﺮﺅﻳﺔ ،ﻭ
ﺇ ﹼﻻ ﳉﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﲝﻀﺮﺗﻨﺎ ﺟﺒﺎﻝ ﺷﺎﻫﻘﺔ ﻭﳓﻦ ﻻ ﻧﺮﺍﻫﺎ ﻭﺇﻧﻪ ﺳﻔﺴﻄﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺳﻔﺴﻄﺔ[ ﺃﻱ :ﻛـﻮﻥ ﺟﺒـﺎﻝ ﺷـﺎﻫﻘﺔ ﲝـﻀﺮﺗﻨﺎ ،ﻭﻋـﺪﻡ ﺭﺅﻳﺘﻨـﺎ ﺇﻳﺎﻫـﺎ ﺳﻔـﺴﻄﺔ ﺭﺍﻓﻌـﺔ ﻟﻠﺜﻘـﺔ ﻋـﻦ
ﺍﻟﻘﻄﻌﻴﺎﺕ١٢ .
) (٥ﻗﻮﻟﻪ] :ﳑﻨﻮﻉ[ ﺃﻱ :ﻻ ﻧﺴﻠﹼﻢ ﺍﳌﻼﺯﻣﺔ ﻭﻻ ﻧﺴﻠﹼﻢ ﻭﺟﻮﺏ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻉ ﺷﺮﺍﺋﻄﻬﺎ ﻭﻻ ﻧﺴﹼﻠﻢ ﺃﻳـﻀﹰﺎ
ﻣﻦ ﻋﺪﻡ ﻭﺟﻮﺏ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﺟﻮﺍﺯ ﻋﺪﻡ ﺭﺅﻳﺔ ﺍﳉﺒﺎﻝ ﻣﻊ ﻛﻮﺎ ﲝﻀﺮﺗﻨﺎ؛ ﻷ ﹼﻥ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻧﺎ ﲟﺤﺾ
ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑ ﺗﺄﺛﲑ ﻟﻠﺤﻮﺍﺱ ،ﻓﻴﺠﻮﺯ ﺃﻥ ﻻ ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﺅﻳـﺔ ﻋﻨـﺪ ﺍﺟﺘﻤـﺎﻉ ﺍﻟـﺸﺮﺍﺋﻂ ،ﻭﺇﻥ
ﺳﹼﻠﻤﻨﺎ ﻭﺟﻮﺎ ﰲ ﺍﻟﺸﺎﻫﺪ ،ﻭﻟﻜﻦ ﻻ ﻧﺴﻠﹼﻢ ﻭﺟﻮﺎ ﰲ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﳉﻮﺍﺯ ﺍﺧﺘﻼﻑ ﺍﻟﺮﺅﻳﺔ ................
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ﻭﻣﻦ ﺍﻟﺴﻤﻌﻴﺎﺕ) (١ﻗﻮﻟﻪ﴿ :ﻻﹶ ﺗ ﺪﺭِ ﹸﻛﻪ ﺍﻷَﺑ ﺼﺎﺭ]﴾ﺍﻷﻧﻌﺎﻡ .[١٠٣ :ﻭﺍﳉﻮﺍﺏ)#(٢
ﺑﻌﺪ ﺗﺴﻠﻴﻢ ﻛﻮﻥ ﺍﻷﺑﺼﺎﺭ ﻟﻼﺳﺘﻐﺮﺍﻕ ﻭﺇﻓﺎﺩﺗﻪ ﻋﻤﻮﻡ ﺍﻟﺴﻠﺐ ﻻ ﺳﻠﺐ ﺍﻟﻌﻤﻮﻡ
ﻭﻛﻮﻥ ﺍﻹﺩﺭﺍﻙ ﻫﻮ ﺍﻟﺮﺅﻳﺔ ﻣﻄﻠﻘﺎﹰ ﻻ ﺍﻟﺮﺅﻳﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺣﺎﻃﺔ ﲜﻮﺍﻧﺐ
ﺍﳌﺮﺋ ﻲ :ﺃﻧﻪ ﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ ،ﻭﻗﺪ ﻳﺴﺘﺪﻝﹼ ﺑﺎﻵﻳﺔ)(٣
ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺮﺅﻳﺔ؛ ﺇﺫ ﻟﻮ ﺍﻣﺘﻨﻌﺖ ﻟﹶ ﻤﺎ ﺣﺼﻞ ﺍﻟﺘﻤ ﺪﺡ ﺑﻨﻔﻴﻬﺎ ،ﻛﺎﳌﻌﺪﻭﻡ ﻻ
ﳝﺪﺡ) (٤ﺑﻌﺪﻡ ﺭﺅﻳﺘﻪ ﻻﻣﺘﻨﺎﻋﻬﺎ ،ﻭﺇﳕﺎ ﺍﻟﺘﻤﺪﺡ ﰲ ﺃﻥ ﳝﻜﻦ ﺭﺅﻳﺘﻪ ﻭﻻ ﻳﺮﻯ
ﰲ ﺍﳌﺎﻫﻴﺔ ﻭﺍﻟﻠﻮﺍﺯﻡ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﻣﻦ ﺍﻟﺴﻤﻌﻴﺎﺕ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻭﻣﻦ ﺍﻟﻌﻘﻠﻴﺎﺕ¼ ﺃﻱ :ﺷﺒﻬﺔ ﺍﳌﻨﻜﺮﻳﻦ ﻣﻦ ﺍﻟﺴﻤﻌﻴﺎﺕ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﳉﻮﺍﺏ ...ﺇﱁ[ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻭﺟـﻮﻩ ﻣـﻦ ﺍﳉـﻮﺍﺏ ،ﺃﺣـﺪﻫﺎ :ﻣﻨـﻊ ﻛـﻮﻥ ﺍﻟـﻼﻡ ﰲ ﺍﻷﺑـﺼﺎﺭ
ﻟﻼﺳﺘﻐﺮﺍﻕ ،ﺑﻞ ﻟﻠﺠﻨﺲ ﺃﻭ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻫﲏ ،ﻭﺛﺎﻧﻴﻬﺎ :ﺃﻧﻪ ﻟﻮ ﺳﹼﻠﻢ ﻓﻬـﻮ ﻣـﻦ ﺍﻹﺛﺒـﺎﺕ ،ﻓﻨﻔﻴـﻪ ﺭﻓـﻊ ﺍﻹﳚـﺎﺏ
ﺍﻟﻜﻠﹼﻲ ﻭﻫﻮ ﰲ ﺣﻜﻢ ﺍﻟﺴﻠﺐ ﺍﳉﺰﺋ ﻲ ﻻﺍﻟﺴﻠﺐ ﺍﻟﻜﻠﹼﻲ ،ﻭﺛﺎﻟﺜﻬﺎ :ﺃﻧﻪ ﻟﻮ ﺳﻠﹼﻢ ﻓﻜﻮﻥ ﺇﺩﺭﺍﻛﻬﺎ ﻣﻄﻠﻖ ﺍﻟﺮﺅﻳـﺔ
ﳑﻨﻮﻉ ،ﺑﻞ ﻫﻮ ﺇﺣﺎﻃﺔ ﺟﻮﺍﻧﺐ ﺍﳌﺪﺭﻙ ،ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﻪ ﻋﻠﻤﹰﺎ ﻓﻀ ﹰﻼ ﻋﻦ ﺍﻟﺮﺅﻳﺔ ﻟﻚ ،ﻭﻣﻨﻪ ﻧﻔـﻲ ﻣﻮﺳـﻰ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻺﺩﺭﺍﻙ ﺑﻌﺪ ﺛﺒﻮﺕ ﺍﻟﺮﺅﻳﺔ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻓﹶﹶﻠ ﻤـﺎ ﺗـ ﺮﺍﺀﻯ ﺍﹾﻟﺠ ﻤﻌـﺎﻥ﴾]ﺍﻟـﺸﻌﺮﺍﺀ [٦١ :ﻗـﺎﻝ
ﺃﺻﺤﺎﺏ ﻣﻮﺳﻰِ ﴿:ﺇﻧﺎ ﻟﹶﻤ ﺪﺭ ﹸﻛﻮﻥﹶ﴾]ﺍﻟﺸﻌﺮﺍﺀ [٦١ :ﻗﺎﻝ﴿ :ﻛﹶ ﱠﻼ﴾]ﺍﻟﺸﻌﺮﺍﺀ ،[٦٢ :ﻭ ﺭﺍﺑﻌﻬﺎ ﺃﻧﻪ ﻟﻮ ﺳﹼﻠﻢ
ﺃﻧﻪ ﺍﻟﺮﺅﻳﺔ ﻭﻋﻤﻮﻡ ﺍﻟﺴﻠﺐ ﰲ ﺍﻷﻓﺮﺍﺩ ،ﻓﻼ ﻧﺴﹼﻠﻤﻪ ﰲ ﺍﻷﻭﻗﺎﺕ ،ﻓﺈﻧﻬﺎ ﺳﺎﻟﺒﺔ ﻣﻄﻠﻘﺔ ﻻ ﺩﺍﺋﻤﺔ ،ﻓـﻼ ﻳـﺮﻯ ﰲ
ﺍﻟﺪﻧﻴﺎ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٣ﻗﻮﻟﻪ] :ﻗﺪ ﻳﺴﺘﺪﻝﹼ ﺑﺎﻵﻳﺔ[ ﻣﻌﺎﺭﺿﺔ ﻟﻠﻤﻌﺘﺰﻟﺔ ﺣﻴﺚ ﻳﻘﻮﻟﻮﻥ½ :ﲤﺪﺡ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻮﻧﻪ ﻻ ﻳﺮﻯ ،ﻭﻣﺎ ﻳﻜـﻮﻥ
ﺳﻠﺒﻪ ﻣﺪﺣﺎﹰ ﻳﻜﻮﻥ ﻭﺟﻮﺩﻩ ﻧﻘﺼﺎﹰ ﻓﻴﺠﺐ ﺗﻨـﺰﻳﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ¼ ،ﻓﻌﺎﺭﺿـﻬﻢ ﺍﻷﺷـﺎﻋﺮﺓ ﺑـﺎ ﹼﻥ ﺍﻟﺘﻤـ ﺪﺡ ﺇﻧﻤـﺎ
ﻳﺪﻝﹼ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺮﺅﻳﺔ ﻻ ﺍﻣﺘﻨﺎﻋﻬﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻛﺎﳌﻌﺪﻭﻡ ﻻ ﳝﺪﺡ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻥﹼ ﻋﺪﻡ ﻣﺪﺡ ﺍﳌﻌﺪﻭﻡ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠـﻰ ﻣﻌـﺪﻥ ﻛـ ﹼﻞ ﻧﻘـﺺ ﺃﻋـﲏ:
ﺍﻟﻌﺪﻡ ،ﻛﻤﺎ ﺃﻥﹼ ﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﺮﻭﺍﺋﺢ ﻻ ﲤﺪﺡ ﻣﻊ ﺇﻣﻜﺎﻥ ﺭﺅﻳﺘﻬﺎ ﻟﻜﻮﺎ ﻣﻘﺮﻭﻧﺔ ﺑﺴﻤﺎﺕ ﺍﻟـﻨﻘﺺ ،ﻭﺍﳊـﻖ
ﺃﻥﹼ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺸﻲﺀ ﻻ ﳝﻨﻊ ﺍﻟﺘﻤﺪﺡ ﺑﻨﻔﻴﻪ؛ ﺇﺫ ﻗﺪ ﻭﺭﺩ ﺍﻟﺘﻤﺪﺡ ﺑﻨﻔﻲ ﺍﻟـﺸﺮﻳﻚ ﻭﺍﺗﺨـﺎﺫ ﺍﻟﻮﻟـﺪ ﰲ ﺍﻟﻘـﺮﺍﻥ ﻣـﻊ
!١٩٨ ﺍﻣﺘﻨﺎﻋﻬﻤﺎ ﰲ ﺣﻘﹼﻪ ﺗﻌﺎﱃ" ١٢ .ﺧﻴﺎﱄ"".
ﻟﻠﺘﻤﻨﻊ ﻭﺍﻟﺘﻌ ﺰﺯ ﲝﺠﺎﺏ ﺍﻟﻜﱪﻳﺎﺀ ،ﻭﺇﻥ ﺟﻌﻠﻨﺎ ﺍﻹﺩﺭﺍﻙ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺮﺅﻳﺔ ﻋﻠﻰ#
ﻭﺟﻪ ﺍﻹﺣﺎﻃﺔ) (١ﺑﺎﳉﻮﺍﻧﺐ ﻭﺍﳊﺪﻭﺩ ﻓﺪﻻﻟﺔ ﺍﻵﻳﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺮﺅﻳﺔ ﺑﻞ
ﲢﻘﹼﻘﻬﺎ ﺃﻇﻬﺮ؛ ﻷ ﹼﻥ ﺍﳌﻌﲎ ﺃﻧﻪ ﻣﻊ ﻛﻮﻧﻪ ﻣﺮﺋﻴﺎ ﻻ ﻳﺪﺭﻙ) (٢ﺑﺎﻷﺑﺼﺎﺭ ﻟﺘﻌﺎﻟﻴﻪ ﻋﻦ
ﺍﻟﺘﻨﺎﻫﻲ ﻭﺍﻻﺗﺼﺎﻑ ﺑﺎﳊﺪﻭﺩ ﻭﺍﳉﻮﺍﻧﺐ ،ﻣﻨﻬﺎ ﺃ ﹼﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺳﺆﺍﻝ
ﺍﻟﺮﺅﻳﺔ ﻣﻘﺮﻭﻧﺔ ﺑﺎﻻﺳﺘﻌﻈﺎﻡ) (٣ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ،ﻭﺍﳉﻮﺍﺏ :ﺃ ﹼﻥ ﺫﻟﻚ ﻟﺘﻌﻨﺘﻬﻢ ﻭﻋﻨﺎﺩﻫﻢ
ﰲ ﻃﻠﺒﻬﺎ ،ﻻ ﻻﻣﺘﻨﺎﻋﻬﺎ ﻭﺇ ﹼﻻ) (٤ﳌﻨﻌﻬﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺫﻟﻚ ،ﻛﻤﺎ ﻓﻌﻞ
ﺣﲔ ﺳﺄﻟﻮﺍ ﺃﻥ ﳚﻌﻞ ﳍﻢ ﺁﳍﺔ ،ﻓﻘﺎﻝ﴿:ﺇﻧ ﹸﻜﻢ ﹶﻗﻮﻡ ﺗ ﺠ ﻬﹸﻠﻮ ﹶﻥ﴾]ﺍﻷﻋﺮﺍﻑ[١٣٨:
ﻭﻫﺬﺍ) (٥ﻣﺸﻌﺮ ﺑﺈﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﳍﺬﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺼﺤﺎﺑﺔ) (٦ﺭﺿﻲ ﺍﷲ
) (١ﻗﻮﻟﻪ] :ﻋﻦ ﺍﻟﺮﺅﻳﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺣﺎﻃﺔ[ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺭﺃﻳﺘـﻪ ﻭﻣـﺎ ﺃﺩﺭﻛـﻪ ﺑـﺼﺮﻱ¼ ﺃﻱ :ﱂ ﳛـﻂ ﺑـﻪ ﻣـﻦ
ﺟﻮﺍﻧﺒﻪ١٢ .
) (٢ﻗﻮﻟـﻪ] :ﻣـﻊ ﻛﻮﻧـﻪ ﻣﺮﺋﻴـﺎ ﻻ ﻳـﺪﺭﻙ[ ﻓـﺎﻟﻨﻔﻲ ﻻ ﻳﺮﺟـﻊ ﺇﱃ ﻧﻔـﺲ ﺍﻹﺩﺭﺍﻙ ،ﺑـﻞ ﺇﱃ ﻗﻴـﺪﻩ ﺃﻱ :ﺍﻹﺣﺎﻃـﺔ
ﺑﺎﳉﻮﺍﻧﺐ ﻭﺍﳊﺪﻭﺩ ﻓﺈ ﹼﻥ ﺍﻟﻨﻔـﻲ ﰲ ﺍﳌﻘﻴـﺪ ﻳﻌـﻮﺩ ﻏﺎﻟﺒـﺎﹰ ﺇﱃ ﺍﻟﻘﻴـﺪ ،ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻭﻣـﺎ ﺧﻠﹶﻘﹾﻨـﺎ
ﺍﻟ ﺴﻤﺎﻭﺍﺕِ ﻭﺍ َﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬ ﻤﺎ ﻻﹶ ِﻋﺒِﲔ]﴾ﺍﻷﻧﺒﻴﺎﺀ١٢ .[١٦ :
) (٣ﻗﻮﻟﻪ] :ﻣﻘﺮﻭﻧﺔ ﺑﺎﻻﺳﺘﻌﻈﺎﻡ[ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭِﺇ ﹾﺫ ﻗﹸﻠﹾﺘ ﻢ ﻳﺎ ﻣﻮﺳﻰ ﹶﻟـﻦ ﻧـﺆﻣِﻦ ﹶﻟـﻚ ﺣﺘـﻰ ﻧـ ﺮﻯ ﺍﻟﻠﱠـﻪ ﺟ ﻬـﺮﺓﹰ
ﻓﹶﹶﺄ ﺧﺬﹶﺗﻜﹸ ﻢ ﺍﻟ ﺼﺎﻋِﻘﹶﹸﺔ ﻭﺃﹶﻧﺘ ﻢ ﺗﻨﻈﹸﺮﻭﻥﹶ﴾]ﺍﻟﺒﻘﺮﺓ [٥٥ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻗﹶﺎﻝﹶ ﺍﱠﻟﺬِﻳﻦ ﻻﹶ ﻳﺮ ﺟﻮ ﹶﻥ ﻟِﹶﻘﺎﺀَﻧﺎ ﻟﹶﻮﻻﹶ ﹸﺃﻧـﺰِ ﹶﻝ
ﻋﹶﻠﻴﻨﺎ ﺍﹾﻟ ﻤﻼﹶِﺋﻜﹶﺔﹸ ﺃﹶﻭ ﻧﺮﻯ ﺭﺑﻨﺎ ﻟﹶﹶﻘ ِﺪ ﺍ ﺳﺘﻜﹾﺒ ﺮﻭﺍ ِﻓﻲ ﺃﹶﻧﻔﹸﺴِ ِﻬ ﻢ ﻭ ﻋﺘ ﻮﺍ ﻋﺘ ﻮﺍ ﻛﹶﺒِﲑﺍ﴾]ﺍﻟﻔﺮﻗﺎﻥ١٢ .[٢١ :
) (٤ﻗﻮﻟﻪ] :ﻭﺇ ﹼﻻ[ ﺃﻱ :ﻭﺍﻥ ﱂ ﻳﻜﻦ ﺍﻻﺳﺘﻌﻈﺎﻡ ﻟﻠﺘﻌﻨﺖ ﻭﺍﻟﻌﻨﺎﺩ ،ﺑﻞ ﻻﻣﺘﻨﺎﻉ ﺍﻟﺮﺅﻳﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ :ﻋﺪﻡ ﻣﻨﻊ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻦ ﻃﻠﺐ ﺍﻟﺮﺅﻳﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﳍﺬﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺼﺤﺎﺑﺔ[ ﺃﻱ :ﻷﺟﻞ ﺃ ﹼﻥ ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﳑﻜﻨﺔ ،ﺍﺧﺘﻠـﻒ ﺍﻟـﺼﺤﺎﺑﺔ ﺭﺿـﻮﺍﻥ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﰲ ﺃ ﹼﻥ ﺍﻟﻨ ﱯ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻫﻞ ﺭﺃﻯ ﺭﺑﻪ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ؟ ،ﻓﺬﻫﺐ ﺑﻌـﺾ ﺍﻟـﺼﺤﺎﺑﺔ
ﺇﱃ ﺃﻧﻪ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺭﺃﻯ ﺭﺑﻪ ﺑﻌﻴﻨﻪ ،ﻣﻨﻬﻢ ﺍﺑﻦ ﻋﺒـﺎﺱ ﻭﺃﺑـﻮ ﺫ ﺭ ﻭﻛﻌـﺐ ،ﻭﺍﳊـﺴﻦ ﻭﻛـﺎﻥ
ﳛﻠﻒ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺣﻜﻲ ﻣﺜﻠﻪ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﲪﺪ ﺑـﻦ ﺣﻨﺒـﻞ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻬﻢ،
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