ﻋﻨﻬﻢ ﰲ ﺃﻥﹼ ﺍﻟﻨﱯ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻫﻞ ﺭﺃﻯ ﺭﺑﻪ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ ﺃﻡ ﻻ؟#
ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻮﻗﻮﻉ ﺩﻟﻴﻞ ﺍﻹﻣﻜﺎﻥ ،ﻭﺃﻣﺎ ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﳌﻨﺎﻡ ﻓﻘﺪ ﺣﻜﻴﺖ ﻋﻦ
ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ) ،(١ﻭﻻ ﺧﻔﺎﺀ ﰲ ﺃ ﹼﺎ ﻧﻮﻉ ﻣﺸﺎﻫﺪﺓ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻠﺐ ﺩﻭﻥ
ﺍﻟﻌﲔ)) .(٢ﻭﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻖ ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ) (٣ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ
ﻭﺍﻟﻌﺼﻴﺎﻥ( ﻻ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺃ ﹼﻥ ﺍﻟﻌﺒﺪ ﺧﺎﻟﻖ ﻷﻓﻌﺎﻟﻪ) ،(٤ﻭﻗﺪ ﻛﺎﻧﺖ
ﺍﻷﻭﺍﺋﻞ ﻣﻨﻬﻢ) (٥ﻳﺘﺤﺎﺷﻮﻥ ﻋﻦ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﳋﺎﻟﻖ ﻭﻳﻜﺘﻔﻮﻥ ﺑﻠﻔﻆ ﺍﳌﻮﺟﺪ
ﻭﺃﻣﺎ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻓﺄﻧﻜﺮﺗﻪ ،ﻭﺟﺎﺀ ﻣﺜﻠﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﲨﺎﻋﺔ ﻭﻫـﻮ ﺍﳌـﺸﻬﻮﺭ ﻋـﻦ ﺍﺑـﻦ
ﻣﺴﻌﻮﺩ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﶈ ﺪﺛﲔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ،ﻛﺬﺍ ﰲ ”ﺷﺮﺡ ﻣﺴﻠﻢ ﻟﻠﻨﻮﻭ ﻱ“.
) (١ﻗﻮﻟﻪ] :ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ[ ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﻳﺰﻳﺪ ﺃﻧﻪ ﻗﺎﻝ :ﺭﺃﻳـﺖ ﺭﺑـﻲ ﰲ ﺍﳌﻨـﺎﻡ ،ﻓﻘﻠـﺖ :ﻛﻴـﻒ
ﺍﻟﻄﺮﻳﻖ ﺇﻟﻴﻚ؟ ﻓﻘﺎﻝ½ :ﺃﺗﺮﻙ ﻧﻔﺴﻚ ﻭﺗﻌﺎﻝ¼ ،ﻭﻛﺬﺍ ﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﲪﺰﺓ ﺍﻟﺰﻳﺎﺕ،
ﻭﺃﰊ ﺍﻟﻔﻮﺍﺭﺱ ﺷﺎﻩ ﺑﻦ ﺷﺠﺎﻉ ﺍﻟﻜﺮﻣﺎ ﹼﱐ ،ﻭﳏﻤﺪ ﺑﻦ ﻋﻠ ﻲ ﺍﳊﻜـﻴﻢ ﺍﻟﺘﺮﻣـﺬ ﻱ ،ﻭﺍﻟﻌ ﹼﻼﻣـﺔ ﴰـﺲ ﺍﻷِﻳ ﻤـﺔ
ﺍﻟﻜﺮﺩﺭﻱ ،ﺃﻢ ﺭﺃﻭ ﺭﺑﻬﻢ ﰲ ﺍﳌﻨﺎﻡ ١٢ .ﻛﺬﺍ ﰲ ”ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ“ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ.
) (٢ﻗﻮﻟﻪ] :ﺩﻭﻥ ﺍﻟﻌﲔ[ ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺃﻛﺜﺮ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻳﻨﻜﺮﻭﻥ ﺟﻮﺍﺯ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳌﻨﺎﻡ ،ﻭﺍﺣﺘ ﺠﻮﺍ ﰲ ﺫﻟﻚ
ﺑﺄﻥﹼ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺋﻢ ﻳﻜﻮﻥ ﻣﺼ ﻮﺭﺍﹰ ﻻ ﳏﺎﻟﺔ ،ﻭﻻ ﺻﻮﺭﺓ ﻟﻠﺮ ﺏ ﺗﻌﺎﱃ ،ﻭﺃﻧﻪ ﻳﺮﺍﻩ ﺑﻮﺍﺳﻄﺔ ﻣﺜـﺎﻝ ﻣﻨﺎﺳـﺐ ﻟـﻪ،
ﻭﻻ ﻣﺜﻞ ﻭﻻ ﻣﺜﺎﻝ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻗﺎﻟﻪ ﰲ "ﺍﻟﻴﻮﺍﻗﻴﺖ" ﻭﻟﺬﺍ ﺃ ﻭﻟﹶﻪ ﺍﻟﺸﺎﺭﺡ ﺑﺄـﺎ ﻧـﻮﻉ ﻣـﺸﺎﻫﺪﺓ ﺑﺎﻟﻘﻠـﺐ
ﺩﻭﻥ ﺍﻟﻌﲔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺧﺎﻟﻖ ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ[ ﻣﻦ ﺍﳌﻠﻚ ﻭﺍﻹﻧﺲ ﻭﺍﳉ ﻦ ،ﻭﻫـﺬﺍ ﺍﳋـﻼﻑ ﰲ ﺃﻓﻌـﺎﻝ ﺍﳊﻴﻮﺍﻧـﺎﺕ ﻛﻠﹼﻬـﺎ،
ﻟﻜ ﻦ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺒﺤﺚ ﺃﻓﻌﺎﻝ ﺍﳌﻜﻠﹼﻔﲔ ﻻ ِﺳﻴﻤﺎ ﺍﻷﻓﻌﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ،ﻓـﺈ ﹼﻥ ﺍﻻﺿـﻄﺮﺍﺭﻳﺔ ﳐﻠﻮﻗـﺔ ﷲ ﺗﻌـﺎﱃ
ﺇﲨﺎﻋﹰﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺧﺎﻟﻖ ﻷﻓﻌﺎﻟﻪ[ ﺃﻱ :ﺍﻷﻓﻌﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﻭﺍﻗﻌـﺔ ﺑﻘـﺪﺭﺓ ﺍﻟﻌﺒـﺪ ﻭﺣـﺪﻫﺎ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻻﺳـﺘﻘﻼﻝ ﺑـﻼ
ﺇﳚﺎﺏ ،ﺑﻞ ﺑﺎﺧﺘﻴﺎﺭ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﻷﻭﺍﺋﻞ ﻣﻨﻬﻢ[ ﺃﻱ :ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻛـ ½ﻭﺍﺻﻞ ﺍﺑـﻦ ﻋﻄـﺎﺀ¼ ،ﻭ½ﻋﻤـﺮﻭ ﺑـﻦ ﻋﺒﻴـﺪ¼ ﻟﻘـﺮﺏ ﻋﻬـﺪﻫﻢ
!٢٠٠ ﺑﺈﲨﺎﻉ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺧﺎﻟﻖ ﺇ ﹼﻻ ﺍﷲ ﺗﻌﺎﱃ" ١٢ .ﺍﻟﻴﻮﺍﻗﻴﺖ"".
ﻭﺍﳌﺨﺘﺮﻉ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﺣﲔ ﺭﺃﻯ ﺍﳉﺒﺎﺋﻲ ﻭﺍﺗﺒﺎﻋﻪ ﺃﻥﹼ ﻣﻌﲎ ﺍﻟﻜﻞﹼ ﻭﺍﺣﺪ#،
ﻭﻫﻮ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ،ﲡﺎﺳﺮﻭﺍ ﻋﻠﻰ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﳋﺎﻟﻖ.
ﺍﺣﺘ ﺞ ﺃﻫﻞ ﺍﳊﻖ ﺑﻮﺟﻮﻩ :ﺍﻷﻭﻝ :ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﻟﻮ ﻛﺎﻥ ﺧﺎﻟﻘﺎﹰ ﻷﻓﻌﺎﻟﻪ ﻟﻜﺎﻥ ﻋﺎِﻟﻤﹰﺎ
ﺑﺘﻔﺎﺻﻴﻠﻬﺎ) ،(١ﺿﺮﻭﺭﺓ ﺃﻥﹼ ﺇﳚﺎﺩ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻘﺪﺭﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻛﺬﻟﻚ،
ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ،ﻓﺈ ﹼﻥ ﺍﳌﺸﻲ ﻣﻦ ﻣﻮﺿﻊ ﺇﱃ ﻣﻮﺿﻊ ﻗﺪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﻜﻨﺎﺕ
ﻣﺘﺨﹼﻠﻠﺔ) (٢ﻭﻋﻠﻰ ﺣﺮﻛﺎﺕ ،ﺑﻌ ﻀﻬﺎ ﺃﺳﺮﻉ ﻭﺑﻌﻀﻬﺎ ﺃﺑﻄﺄ ،ﻭﻻ ﺷﻌﻮﺭ ﻟﻠﻤﺎﺷﻲ
ﺑﺬﻟﻚ ،ﻭﻟﻴﺲ ﻫﺬﺍ) (٣ﺫﻫﻮﻻﹰ ﻋﻦ ﺍﻟﻌﻠﻢ ،ﺑﻞ ﻟﻮ ﺳﺌﻞ ﱂ ﻳﻌﻠﻢ ،ﻭﻫﺬﺍ ﰲ ﺃﻇﻬﺮ
ﺃﻓﻌﺎﻟﻪ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺗﺄﻣﻠﺖ ﰲ ﺣﺮﻛﺎﺕ ﺃﻋﻀﺎﺋﻪ ﰲ ﺍﳌﺸﻲ ﻭﺍﻷﺧﺬ ﻭﺍﻟﺒﻄﺶ ﻭﳓﻮ
ﺫﻟﻚ ،ﻭﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﲢﺮﻳﻚ ﺍﻟﻌﻀﻼﺕ) (٤ﻭﲤﺪﻳﺪ ﺍﻷﻋﺼﺎﺏ ﻭﳓﻮ
) (١ﻗﻮﻟﻪ] :ﻟﻜﺎﻥ ﻋﺎِﻟﻤﹰﺎ ﺑﺘﻔﺎﺻﻠﻴﻬﺎ[ ﻗﻴﻞ :ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻳﻨﻔـﻲ ﺍﻟﻜـﺴﺐ ﻭﺍﳋﻠـﻖ ﻣﻌـﺎﹰ ﻻﺷـﺘﺮﺍﻛﻬﻤﺎ ﰲ ﻛﻮﻤـﺎ
ﺑﺎﻟﻘﺪﺭﺓ ﻭﺍﻟﻘﺼﺪ ﻭﺍﻻﺧﺘﻴﺎﺭ ،ﺃﺟﺎﺑﻪ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ ﲟـﺎ ﺣﺎﺻـﻠﻪ :ﺃﻧـﻪ ﻓـ ﺮﻕ ﺑـﲔ ﺍﻟﻜـﺴﺐ ﻭﺍﳋﻠـﻖ ،ﻓـﺈﻥﹼ
ﺍﳋﻠﻖ ﻳﻘﺘـﻀﻲ ﺍﻟﻌﻠـﻢ ﺍﻟﺘﻔـﺼﻴﻠ ﻲ ﺩﻭﻥ ﺍﻟﻜـﺴﺐ؛ ﻷﻥﹼ ﺍﳋﻠـﻖ ﺇﻓـﺎﺩﺓ ﺍﻟﻮﺟـﻮﺩ ،ﻓﻬـﻮ ﻣﻮﻗـﻮﻑ ﻋﻠـﻰ ﺍﻟﻌﻠـﻢ
ﺍﻟﺘﻔﺼﻴﻠﻲ ﲞﻼﻑ ﺍﻟﻜﺴﺐ ،ﻓﺈﻧﻪ ﺻﺮﻑ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ،ﳓﻮ ﺍﳌﻘﺪﻭﺭ ﻣـﻦ ﻏـﲑ ﺃﻥ ﻳﻜـﻮﻥ ﻟـﻪ ﺗـﺄﺛﲑ ﰲ
ﺇﳚﺎﺩﻩ ،ﻓﻴﻜﻔﻴﻪ ﺍﻟﻌﻠﻢ ﺍﻹﲨﺎﱄﹼ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺳﻜﻨﺎﺕ ﻣﺘﺨﻠﹼﻠـﺔ[ ﻫـﺬﺍ ﻣـﺎ ﺫﻫـﺐ ﺇﻟﻴـﻪ ﺃﻛﺜـﺮ ﺍﳌـﺘﻜﻠﹼﻤﲔ ﻣـﻦ ﺃ ﹼﻥ ﺍﻟﺒﻄـﻮﺀ ﰲ ﺍﳊﺮﻛـﺎﺕ ﻟﺘﺨﻠﹼـﻞ
ﺍﻟﺴﻜﻨﺎﺕ ﻓﻴﻬﺎ ،ﻭﺃﻧﻜﺮﻩ ﺍﻟﻔﻼﺳﻔﺔ ،ﻭﺍﻟﺘﻔﺼﻴﻞ ﰲ ﻛﺘﺐ ﺍﳊﻜﻤﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﻟﻴﺲ ﻫﺬﺍ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺳـﺆﺍﻝ ﺣﺎﺻـﻠﻪ :ﺃﻧـﻪ ﳚـﻮﺯ ﺃﻥ ﻳـﺸﻌﺮ ﺑﺎﻟﺘﻔﺎﺻـﻴﻞ ﻭﻻ ﻳـﺸﻌﺮ ﺑـﺬﻟﻚ
ﺍﻟﺸﻌﻮﺭ ،ﺑﻞ ﻳﺬﻫﻞ ﻋﻨﻪ ،ﻓﺄﺟﺎﺑﻪ :ﺑﺄﻧﻪ ﻟﻴﺲ ﺑﺬﻫﻮﻝ؛ ﺇﺫ ﺍﻟﺬﺍﻫﻞ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﺍﳌـﺬﻫﻮﻝ ﻋﻨـﻪ ﺃﺟـﺎﺏ ﻋﻨـﻪ،
ﻭﺍﳌﺎﺷﻲ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﺗﻔﺎﺻﻴﻞ ﺣﺮﻛﺎﺗﻪ ﻭﺳﻜﻨﺎﺗﻪ ﱂ ﻳﻌﻠﻤﻬﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻌﻀﻼﺕ[ ﲨﻊ ﻋﻀﻠﺔ ،ﻭﻫﻲ ﻛﻞﹼ ﻋﺼﺒﺔ ﻣﻌﻬﺎ ﳊﻢ ﻏﻠﻴﻆ ،ﻭﻗـﺎﻝ ﺍﻟﻠﻴـﺚ :ﺍﻟﻌـﻀﻠﺔ ﻛـ ﹼﻞ ﳊﻤـﺔ
ﻏﻠﻴﻈﺔ ﻣﻨﺘﱪﺓ ﻣﺜﻞ ﳊﻢ ﺍﻟﺴﺎﻕ ﻭﺍﻟﻌﻀﺪ ،ﻭﰲ "ﺍﻟﺼﺤﺎﺡ" :ﻛـﻞﹼ ﳊﻤـﺔ ﻏﻠﻴﻈـﺔ ﰲ ﻋـﺼﺒﺔ ،ﻭﰲ "ﺍﳌﻌﺠـﻢ
!٢٠١ ﺍﻟﻮﺳﻴﻂ" :ﻋﻀﻮ ﳊﻤ ﻲ ﳛﺪﺙ ﺑﺎﻧﻘﺒﺎﺽ ﺃﻟﻴﺎﻓﻪ ﺣﺮﻛﺔ ﰲ ﺍﳉﺴﻢ"١٢ .
ﺫﻟﻚ ﻓﺎﻷﻣﺮ ﺃﻇﻬﺮ ،ﺍﻟﺜﺎﱐ :ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﱠﻠﻪ#
ﺧﻠﹶﻘﹶﻜﹸ ﻢ ﻭﻣﺎ ﺗﻌﻤﹸﻠﻮﻥﹶ﴾]ﺍﻟﺼﺎﻓﺎﺕ [٩٦ :ﺃﻱ :ﻋﻤﻠﻜﻢ ،ﻋﻠﻰ ﺃ ﹼﻥ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ)(١
ﻟﺌ ﹼﻼ ﳛﺘﺎﺝ) (٢ﺇﱃ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ،ﺃﻭ ﻣﻌﻤﻮﻟﻜﻢ ﻋﻠﻰ ﺃ ﹼﻥ ½ﻣﺎ¼ ﻣﻮﺻﻮﻟﺔ،
ﻭﻳﺸﻤﻞ ﺍﻷﻓﻌﺎﻝ؛ ﻷﻧﺎ ﺇﺫﺍ ﻗﻠﻨﺎ :ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ﺃﻭ ﻟﻠﻌﺒﺪ ،ﱂ ﻧﺮﺩ
ﺑﺎﻟﻔﻌﻞ) (٣ﺍﳌﻌﲎ ﺍﳌﺼﺪﺭﻱ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﳚﺎﺩ ﻭﺍﻹﻳﻘﺎﻉ ،ﺑﻞ ﺍﳊﺎﺻﻞ
ﺑﺎﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻫﻮ ﻣﺘﻌﻠﹼﻖ ﺍﻹﳚﺎﺩ ﻭﺍﻹﻳﻘﺎﻉ ﺃﻋﲏ :ﻣﺎ ﻧﺸﺎﻫﺪﻩ ﻣﻦ ﺍﳊﺮﻛﺎﺕ
ﻭﺍﻟﺴﻜﻨﺎﺕ ﻣﺜﻼﹰ ،ﻭﻟﻠﺬﻫﻮﻝ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ) (٤ﻗﺪ ﻳﺘﻮ ﻫﻢ ﺃ ﹼﻥ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻵﻳﺔ
ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﻛﻮﻥ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ ،ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺧﺎﻟِ ﻖ ﻛﹸﻞﱢ ﺷ ﻲ ٍﺀ﴾]ﺍﻷﻧﻌﺎﻡ:
[١٠٢ﺃﻱ :ﳑﻜﻦ ،ﺑﺪﻻﻟﺔ ﺍﻟﻌﻘﻞ) ،(٥ﻭﻓﻌﻞ ﺍﻟﻌﺒﺪ ﺷﻲﺀ ،ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ:
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃ ﹼﻥ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ[ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴـﺎﱄ ﻣﺎﺣﺎﺻـﻠﻪ :ﻳﻨﺒﻐـﻲ ﺃﻥ ﳚﻌـﻞ ﻫـﺬﺍ ﺍﳌـﺼﺪﺭ ﲟﻌـﲎ
ﺍﳌﻔﻌﻮﻝ؛ ﻷ ﹼﻥ ﺍﳌﻌﲎ ﺍﳌﺼﺪﺭ ﻱ ﺃﻣﺮ ﺍﻋﺘﺒﺎﺭﻱ ،ﻻ ﲢﹼﻘﻖ ﻟﻪ ﰲ ﺍﳋﺎﺭﺝ ﺃﺻ ﹰﻼ ،ﹸﺛ ﻢ ﳛﻤﻞ ﺍﻹﺿﺎﻓﺔ ﲟﻌﻮﻧﺔ
ﺍﳌﻘﺎﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻐﺮﺍﻕ؛ ﻷ ﹼﻥ ﺍﳌﻘﺎﻡ ﻣﻘﺎﻡ ﺍﻟﺘﻤ ﺪﺡ ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻞ ﺍﻹﺿﺎﻓﺔ ﻟﻠﻌﻬﺪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻦ ﰲ ﻣﻮﺿﻌﻪ؛
ﺇﺫ ﻟﻮ ﱂ ﳛﻤﻞ ﻋﻠﻰ ﺍﻻﺳﺘﻐﺮﺍﻕ ﱂ ﻳﺘ ﻢ ﺍﳌﻘـﺼﻮﺩ؛ ﺇﺫ ﻻ ﺷـ ﻚ ﺃ ﹼﻥ ﺍﳌﻌﻤـﻮﻝ ﻳـﺼﺪﻕ ﻋﻠـﻰ ﻣﺜـﻞ ﺍﻟـﺴﺮﻳﺮ
ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﺍﻟﻨ ﺠـﺎﺭ ،ﻓﻌﻠـﻰ ﺗﻘـﺪﻳﺮ ﺃﻥ ﻻ ﻳﻜـﻮﻥ ﺍﻹﺿـﺎﻓﺔ ﻟﻼﺳـﺘﻐﺮﺍﻕ ﳚـﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ ﺍﳌـﺮﺍﺩ ﺑـﺒﻌﺾ
ﺍﳌﻌﻤﻮﻻﺕ ﺃﻣﺜﺎﻝ ﻫﺬﺍ ﺍﳌﻌﻤﻮﻝ ،ﻭﻻ ﺧﻼﻑ ﻟﻠﻤﻌﺘﺰﻟﺔ ﰲ ﺃﻥﹼ ﺃﻣﺜﺎﻝ ﻫﺬﺍ ﺍﳌﻌﻤﻮﻝ ﻣﻦ ﺍﳉﻮﺍﻫﺮ ﳐﻠﻮﻗﺔ ﻟﻪ
ﺗﻌﺎﱃ ،ﺇﻧﻤﺎ ﺍﳋﻼﻑ ﻓﻴﻤﺎ ﻳﻘﻊ ﻣﻦ ﻛﺴﺐ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ،ﻣﺜﻞ :ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﻏﲑﳘﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﺌ ﹼﻼ ﳛﺘﺎﺝ ...ﺇﱁ[ ﲞﻼﻑ ½ﻣﺎ¼ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻣﻮﺻﻮﻟﺔ ،ﻓﺈﻧﻪ ﻻ ﺑﺪ ﰲ ﺍﻟﺼﻠﺔ ﻣﻦ ﺿﻤﲑ ﻋﺎﺋﺪ ﺇﱃ
ﺍﳌﻮﺻﻮﻝ١٢ .
) (٣ﻗﻮﻟﻪ] :ﱂ ﻧﺮﺩ ﺑﺎﻟﻔﻌﻞ ...ﺇﱁ[ ﺃﻱ :ﻻ ﻧﺰﺍﻉ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺍﻟﻔﻌﻞ ﺑﺎﳌﻌﲎ ﺍﳌـﺼﺪﺭﻱ؛ ﻷﻧـﻪ ﺃﻣـﺮ
ﺍﻋﺘﺒﺎﺭﻱ ﻟﻴﺲ ﲟﻮﺟﻮﺩ ﰲ ﺍﳋﺎﺭﺝ ،ﺇﻧﻤﺎ ﺍﻟﻨـﺰﺍﻉ ﰲ ﺍﳊﺎﺻﻞ ﺑﺎﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻌﻤﻮﻝ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ[ ﺃﻱ :ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﺍﳌﻌﻤﻮﻝ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﺍﳊﺎﺻﻞ ﺑﺎﳌﺼﺪﺭ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺪﻻﻟﺔ ﺍﻟﻌﻘﻞ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ﺗﻘﺮﻳﺮﻩ :ﺃﻥﹼ ﺍﻟﺸﻲﺀ ﲟﻌﲎ ﺍﳌﻮﺟﻮﺩ ﻳﺸﻤﻞ ﺍﻟﻮﺍﺟﺐ
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﴿ﹶﺃﹶﻓ ﻤﻦ ﻳ ﺨﻠﹸﻖ (١)ﻛﹶﻤﻦ ﻻﹶ ﻳ ﺨﻠﹸﻖ]﴾ﺍﻟﻨﺤﻞ [١٧ :ﰲ ﻣﻘﺎﻡ ﺍﻟﺘﻤﺪﺡ) (٢ﺑﺎﳋﺎﻟﻘﻴﺔ#،
ﻭﻛﻮﺎ ﻣﻨﺎﻃﹰﺎ ﻻﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ .ﻻ ﻳﻘﺎﻝ :ﻓﺎﻟﻘﺎﺋﻞ ﺑﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺧﺎﻟﻘﺎﹰ ﻷﻓﻌﺎﻟﻪ
ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﺸﺮﻛﲔ) (٣ﺩﻭﻥ ﺍﳌﻮ ﺣﺪﻳﻦ؛ ﻷﻧﺎ ﻧﻘﻮﻝ :ﺍﻻﺷﺘﺮﺍﻙ ﻫﻮ ﺇﺛﺒﺎﺕ
ﺍﻟﺸﺮﻳﻚ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ﲟﻌﲎ ﻭﺟﻮﺏ ﺍﻟﻮﺟﻮﺩ ،ﻛﻤﺎ ﻟﻠﻤﺠﻮﺱ) ،(٤ﺃﻭ ﲟﻌﲎ
ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻟﻌﺒﺪﺓ ﺍﻷﺻﻨﺎﻡ ،ﻭﺍﳌﻌﺘﺰﻟﺔ ﻻ ﻳﺜﺒﺘﻮﻥ ﺫﻟﻚ) ،(٥ﺑﻞ ﻻ
ﳚﻌﻠﻮﻥ ﺧﺎﻟﻘﻴﺔ ﺍﻟﻌﺒﺪ ﻛﺨﺎﻟﻘﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻻﻓﺘﻘﺎﺭﻩ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ﺍﻟﱵ
ﻫﻲ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﺃﻥﹼ ﻣﺸﺎﻳﺦ ½ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ¼ ﻗﺪ ﺑﺎﻟﻐﻮﺍ ﰲ ﺗﻀﻠﻴﻠﻬﻢ ﰲ
ﻭﺍﳌﻤﻜﻦ ﻛﻠﻴﻬﻤﺎ ،ﻭﺫﻛﺮ ﺍﻟﻌﺎﻡ ﻭﺇﺭﺍﺩﺓ ﺍﳋـﺎ ﺹ ﻻ ﳚـﻮﺯ ﻣـﻦ ﻏـﲑ ﻗﺮﻳﻨـﺔ؛ ﻷﻥﹼ ﺍﻟﻌـﺎﻡ ﻻ ﺩﻻﻟـﺔ ﻟـﻪ ﻋﻠـﻰ
ﺍﳋﺎﺹ ﺑﺈﺣﺪﻯ ﺍﻟﺪﻻﻻﺕ ﺍﻟﺜﻼﺙ ،ﻓﺄﺟﺎﺑﻪ :ﺑﺎﻥﹼ ﺍﻟﻌﻘﻞ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺸﻲﺀ ﻫﺎﻫﻨﺎ ﻫﻮ ﺍﳌﻤﻜﻦ
ﺩﻭﻥ ﺍﻟﻮﺍﺟﺐ؛ ﺇﺫ ﻟﻴﺲ ﺍﳌﻘﺪﻭﺭ ﺇ ﹼﻻ ﺍﳌﻤﻜﻦ١٢ .
) (١ﻗﻮﻟﻪ] :ﺃﻓﻤﻦ ﳜﻠﻖ ...ﺇﱁ[ ﺍﺳﺘﻔﻬﺎﻡ ﺍﻧﻜﺎﺭ ﻱ ﺃﻱ :ﺍﻟﺬﻱ ﳜﻠﻖ ﻟﻴﺲ ﻛﻤﻦ ﻻ ﳜﻠﻖ١٢ .
) (٢ﻗﻮﻟﻪ] :ﰲ ﻣﻘـﺎﻡ ﺍﻟﺘﻤـﺪﺡ ...ﺇﱁ[ ﻓﻠـﻮ ﺷـﺎﺭﻛﻪ ﺃﺣـﺪ ﰲ ﺍﳋﺎﻟﻘﻴـﺔ ﻟﹶﻤـﺎ ﻛـﺎﻥ ﻟﻠﺘﻤـﺪﺡ ﺑﺎﳋﺎﻟﻘﻴـﺔ ﻣﻌـ ﲎ،
ﻭﻟﺸﺎﺭﻛﻪ ﻏﲑﻩ ﰲ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ﻓﺎﳌﻠﺰﻭﻡ ﻣﺜﻠﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳌﺸﺮﻛﲔ[ ﻷ ﹼﻥ ﻗﻮﻟﻪ½ :ﺯﻳﺪ ﺧﺎﻟﻖ ﻟﻔﻌﻠﻪ¼ ﻛﻘﻮﻟﻪ½ :ﺯﻳﺪ ﻣـﺴﺘﺤ ﻖ ﻟﻠﻌﺒـﺎﺩﺓ¼ ﻣـﻊ ﺃ ﹼﻥ ﺍﳌـﺬﻫﺐ
ﺍﶈﹼﻘﻖ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻋﺪﻡ ﺗﻜﻔﲑ ﺍﳌﻌﺘﺰﻟﺔ؛ ﻷﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻟﻠﻤﺠﻮﺱ[ ﺣﻴﺚ ﻳﺜﺒﺘﻮﻥ ﺧﺎﻟﻘﹶﲔ ،ﺃﺣﺪﳘﺎ :ﺧـﺎﻟﻖ ﺍﳋـﲑ ﻭﻫـﻮ ﺍﷲ ﺗﻌـﺎﱃ ،ﺛﺎﻧﻴﻬﻤـﺎ :ﺧـﺎﻟﻖ
ﺍﻟﺸﺮ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻮﻧﻪ ﺑـ ½ﺃﻫﺮﻣﻦ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﻻ ﻳﺜﺒﺘﻮﻥ ﺫﻟﻚ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﳌﻌﺘﺰﻟﺔ ﻻ ﻳﺜﺒﺘﻮﻥ ﺍﻟـﺸﺮﻳﻚ ﰲ ﻭﺟـﻮﺏ ﺍﻟﻮﺟـﻮﺩ ﻭﺍﺳـﺘﺤﻘﺎﻕ ﺍﻟﻌﺒـﺎﺩﺓ،
ﻭﳝﻨﻌﻮﻥ ﻛﻮﻥ ﺍﳋﻠﻖ ﻣﻄﻠﻘﹰﺎ ﻣﻨﺎﻃﹰﺎ ﻻﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ ،ﺑﻞ ﻣﻨﺎﻃﻪ ﺧﻠﻖ ﺍﳉﻮﻫﺮ ﻭﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑـﻼ
ﺁﻻﺕ ﻭﺃﺳﺒﺎﺏ ،ﻭﳝﻨﻌﻮﻥ ﻭﺭﻭﺩ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻋﲏ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﹶﻓﻤ ﻦ ﻳﺨﻠﹸـﻖ]﴾ﺍﻟﻨﺤـﻞ [١٧ :ﰲ ﻣﻘـﺎﻡ
ﺍﳌﺪﺡ" ١٢ .ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ"".
!٢٠٣
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﺣﱴ ﻗﺎﻟﻮﺍ :ﺇ ﹼﻥ ﺍﻮﺱ ﺃﺳﻌﺪ ﺣﺎﻻﹰ) (١ﻣﻨﻬﻢ ،ﺣﻴﺚ ﱂ ﻳﺜﺒﺘﻮﺍ#
ﺇﻻﹼ ﺷﺮﻳﻜﺎﹰ ﻭﺍﺣﺪﹰﺍ ،ﻭﺍﳌﻌﺘﺰﻟﺔ ﻳﺜﺒﺘﻮﻥ ﺷﺮﻛﺎﺀ ﻻ ﲢﺼﻰ ،ﻭﺍﺣﺘ ﺠﺖ ﺍﳌﻌﺘﺰﻟﺔ:
ﺑﺄﻧﺎ ﻧﻔﺮﻕ) (٢ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﲔ ﺣﺮﻛﺔ ﺍﳌﺎﺷﻲ ﻭﺑﲔ ﺣﺮﻛﺔ ﺍﳌﺮﺗﻌﺶ ،ﺃﻥﹼ ﺍﻷﻭﱃ
ﺑﺎﺧﺘﻴﺎﺭﻩ ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻜﻞﹼ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﺒﻄﻠﺖ ﻗﺎﻋﺪﺓ
ﺍﻟﺘﻜﻠﻴﻒ) (٣ﻭﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﻫﻮ ﻇﺎﻫﺮ .ﻭﺍﳉﻮﺍﺏ) :(٤ﺃﻥﹼ
ﺫﻟﻚ ﺇﳕﺎ ﻳﺘﻮ ﺟﻪ ﻋﻠﻰ ﺍﳉﱪﻳﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻨﻔﻲ ﺍﻟﻜﺴﺐ ﻭﺍﻻﺧﺘﻴﺎﺭ ﺃﺻﻼﹰ ،ﻭﺃﻣﺎ
ﳓﻦ ﻓﻨﺜﺒﺘﻪ ﻋﻠﻰ ﻣﺎ ﳓﻘﹼﻘﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻗﺪ ﻳﺘﻤﺴﻚ ﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ ﺧﺎﻟﻘﺎﹰ
ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻟﻜﺎﻥ ﻫﻮ ﺍﻟﻘﺎﺋﻢ) (٥ﻭﺍﻟﻘﺎﻋﺪ ﻭﺍﻵﻛﻞ ﻭﺍﻟﺸﺎﺭﺏ ﻭﺍﻟﺰﺍﱐ ﻭﺍﻟﺴﺎﺭﻕ
) (١ﻗﻮﻟﻪ] :ﺃﺳﻌﺪ ﺣﺎﻻﹰ[ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ :ﺃﻗﻞﹼ ﺿﺮﺭﺍﹰ ﻭﺇﻥ ﺃﻣﻜﻦ ﺍﻟﺘﺄﻭﻳﻞ؛ ﻷﻧﻪ ﻗـﺪ ﻭﺭﺩ ﰲ ﺑﻌـﺾ ﺍﻟﻜﺘـﺐ
ﺍﻟﻔﻘﻬﻴﺔ ﺃﻥﹼ ﻣﻦ ﻗﺎﻝ½ :ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺧﲑ ﻣﻦ ﺍﻟﻴﻬﻮﺩ¼ ،ﻓﻘﺪ ﻛﻔﺮ ١٢ .ﻛﺬﺍ ﰲ "ﺍﻟﺒﺤﺮ".
) (٢ﻗﻮﻟﻪ] :ﺑﺄﻧﺎ ﻧﻔ ﺮﻕ ...ﺇﱁ[ ﺣﺎﺻﻞ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ :ﺃﻥﹼ ﺍﳊﺮﻛﺔ ﺍﻟـﺼﺎﺩﺭﺓ ﻣـﻦ ﺍﻟﻌﺒـﺪ ﻋﻠـﻰ ﻧـﻮﻋﲔ :ﺍﺧﺘﻴﺎﺭﻳـﺔ
ﻛﺤﺮﻛﺔ ﺍﳌﺎﺷﻲ ،ﻭﻏﲑ ﺍﺧﺘﻴﺎﺭﻳﺔ ﻛﺤﺮﻛﺔ ﺍﳌﺮﺗﻌﺶ ،ﻓﻠﻮ ﻛﺎﻥ ﻛ ﹼﻞ ﺣﺮﻛﺔ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﺰﻡ ﺃﻥ ﻳﻜـﻮﻥ
ﺍﻟﻜ ﹼﻞ ﺍﺧﺘﻴﺎﺭﻳﺎ ﺃﻭ ﻏﲑ ﺍﺧﺘﻴﺎﺭﻱ ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ،ﻓﻌﻠﻢ ﺃ ﹼﻥ ﺍﳊﺮﻛﺔ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﲞﻠﻖ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻐـﲑ ﺍﻻﺧﺘﻴﺎﺭﻳـﺔ
ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﺒﻄﻠﺖ ﻗﺎﻋﺪﺓ ﺍﻟﺘﻜﻠﻴﻒ ...ﺇﱁ[ ﺣﺎﺻﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒـﺎﺩ ﲞﻠـﻖ ﺍﷲ ﺗﻌـﺎﱃ
ﻟﺰﻡ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻜﻠﹼﻔﹰﺎ ﺑﺎﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﻭﺃﻥ ﻻ ﻳﻜـﻮﻥ ﻣـﺴﺘﺤﹼﻘﹰﺎ ﻟﻠﻤـﺪﺡ ﺑـﺒﻌﺾ ﺃﻓﻌﺎﻟـﻪ ،ﻭﺍﻟـﺬﻡ
ﺑﺎﻟﺒﻌﺾ ،ﻭﺍﻟﻌﻘﺎﺏ ﺑﺎﻟﺒﻌﺾ ﺍﻵﺧﺮ؛ ﻷﻥﹼ ﺍﻟﻜ ﹼﻞ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺍﺧﺘﻴﺎﺭ ﻟﻠﻌﺒـﺪ ﻟﻜﻮﻧـﻪ ﳎﺒـﻮﺭﺍﹰ ،ﻭﺍﻟﻠـﻮﺍﺯﻡ
ﻛﹼﻠﻬﺎ ﺑﺎﻃﻠﺔ ،ﺃﻣﺎ ﺍﳌﻼﺯﻣﺔ ﻓﻸﻧﻪ ﻳﻠﺰﻡ ﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ ﻭﻳﻠﺰﻡ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺴﺘﺤﹼﻘﹰﺎ ﳍﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﺃﻣـﺎ
ﺑﻄﻼﻥ ﺍﻟﻼﺯﻡ ﻓﺈﻥﹼ ﺍﷲ ﻛﻠﹼﻒ ﻋﺒﺎﺩﻩ ﺑﺎﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻭﺍﺳﺘﺤﻖ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ،ﻭﻛﺬﺍ ﺍﳌﻠﺰﻭﻡ" ١٢ .ﺭ"
) (٤ﻗﻮﻟﻪ] :ﻭﺍﳉﻮﺍﺏ[ ﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﺫﻟﻚ ﺍﻹﻟﺰﺍﻡ ﺇﻧﻤﺎ ﻳﻘـﻮﻡ ﺣ ﺠـﺔ ﻋﻠـﻰ ﺍﳉﱪﻳـﺔ ﺍﻟـﺬﻳﻦ ﻳﻘﻮﻟـﻮﻥ½ :ﻻ ﻛـﺴﺐ ﻭﻻ
ﺍﺧﺘﻴﺎﺭ ﻟﻠﻌﺒﺪ ﺃﺻﻼﹰ ﻭﺃﻥﹼ ﺃﻓﻌﺎﻟﻪ ﲟﻨـﺰﻟﺔ ﺣﺮﻛﺎﺕ ﺍﳉﻤﺎﺩﺍﺕ ﻻ ﻋﻠﻴﻨﺎ¼ ،ﻓﺈﻧﺎ ﻧﻘﻮﻝ :ﺑﻜﺴﺐ ﺍﻟﻌﺒﺪ ﻭﺍﺧﺘﻴﺎﺭﻩ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻟﻘﺎﺋﻢ ...ﺇﱁ[ ﺍﻟﻀﻤﲑ ﻟﻠﻔﺼﻞ ﻭﻳﻔﻴﺪ ﺍﳊﺼﺮ ﺃﻱ :ﻳﻜﻮﻥ ﺍﻟﻔﺎﻋﻞ ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺪ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ
Å
! "٢٠٤
ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻭﻫﺬﺍ ﺟﻬﻞ ﻋﻈﻴﻢ؛ ﻷﻥﹼ ﺍﳌﺘﺼﻒ ﺑﺎﻟﺸﻲﺀ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺫﻟﻚ#
ﺍﻟﺸﻲﺀ ،ﻻ ﻣﻦ ﺃﻭﺟﺪﻩ ،ﺃ ﻭﻻ ﻳﺮﻭﻥ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳋﺎﻟﻖ ﻟﻠﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎﺽ
ﻭﺳﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻷﺟﺴﺎﻡ ،ﻭﻻ ﻳﺘﺼﻒ ﺑﺬﻟﻚ؟ ﻭﺭﲟﺎ ﻳﺘﻤﺴﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ:
﴿ﻓﹶﺘﺒﺎﺭﻙ ﺍﻟﱠﻠﻪ ﺃﹶ ﺣﺴﻦ ﺍﻟﹾﺨﺎِﻟﻘِﲔ] (١)﴾ﺍﳌﺆﻣﻨﻮﻥ﴿ ،[١٤ :ﻭﺇِ ﹾﺫ ﺗﺨﹸﻠ ﻖ)ِ (٢ﻣﻦ ﺍﻟﻄﱢﲔِ
ﹶﻛ ﻬﻴﹶﺌِﺔ ﺍﻟ ﱠﻄﻴ ِﺮ﴾ ]ﺍﳌﺎﺋﺪﺓ ،[١١٠ :ﻭﺍﳉﻮﺍﺏ :ﺃ ﹼﻥ ﺍﳋﻠﻖ ﻫﺎﻫﻨﺎ ﲟﻌﲎ
ﺍﻟﺘﻘﺪﻳﺮ)) .(٣ﻭﻫﻲ( ﺃﻱ :ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ )ﻛﻠﹼﻬﺎ ﺑﺈﺭﺍﺩﺗﻪ ﻭﻣﺸﻴﺌﺘﻪ( ﺗﻌﺎﱃ ﻭﺗﻘ ﺪﺱ،
ﻗﺪ ﺳﺒﻖ ﺃﻤﺎ ﻋﻨﺪﻧﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻌﲎ ﻭﺍﺣﺪ)) ،(٤ﻭﺣﻜﻤﻪ( ﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ
ﺫﻟﻚ ...................................................................
ﻻ ﺍﻟﻌﺒﺪ؛ ﺇﺫ ﺍﻟﻔﻌﻞ ﻭﺍﳋﻠﻖ ﻋﻨﺪﻫﻢ ﲟﻌ ﲎ ﻭﺍﺣﺪٍ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻟﺰﻡ ﺍﺗﺼﺎﻓﻪ ﲟـﺎ ﻓﻌـﻞ؛ ﺇﺫ
ﻻ ﻣﻌﲎ ﻟﻔﺎﻋﻞ ﺍﻟﻘﻴﺎﻡ ﺇ ﹼﻻ ﻣﻦ ﺍﺗﺼﻒ ﺑﺎﻟﻘﻴﺎﻡ ﻣﺜﻼﹰ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ١٢ .
) (١ﻗﻮﻟﻪ] :ﺃﺣﺴﻦ ﺍﳋﺎﻟﻘﲔ[ ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﲨﻊ ﺍﳋﺎﻟﻖ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥﹼ ﻏﲑﻩ ﺗﻌﺎﱃ ﺃﻳﻀﹰﺎ ﻳﻜﻮﻥ ﺧﺎﻟﻘـﺎﹰ ،ﻭﺍﻟﻌﻴـﺎﺫ
ﺑﺎﷲ ﺗﻌﺎﱃ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺇﺫ ﲣﻠﻖ ...ﺇﱁ[ ﻗﺎﻟﻮﺍ½ :ﺇﻥﹼ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧـﺎﻟﻖ؛ ﻷ ﹼﻥ ﺍﻟـﻀﻤﲑ ﰲ
½ﲣﻠﻖ¼ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ١٢ .
) (٣ﻗﻮﻟـﻪ] :ﲟﻌـﲎ ﺍﻟﺘﻘـﺪﻳﺮ[ ﺃﻱ :ﺍﻟﺘـﺼﻮﻳﺮ ﻓﻴﻜـﻮﻥ ﻣﻌـﲎ ﴿ﺃﹶ ﺣـ ﺴ ﻦ ﺍﻟﹾﺨـﺎﻟِﻘِﲔ]﴾ﺍﳌﺆﻣﻨـﻮﻥ½ [١٤ :ﺃﺣـﺴﻦ
ﺍﳌﻘﺪﺭﻳﻦ ﻭﺍﳌﺼﻮﺭﻳﻦ¼ ﻭﻛﺬﺍ ﻳﻜﻮﻥ ﻣﻌـﲎ ﴿ِﺇ ﹾﺫ ﺗ ﺨﹸﻠـﻖ½ ﴾ﺇﺫ ﺗﻘـﺪﺭ¼ .ﰲ "ﻟـﺴﺎﻥ ﺍﻟﻌـﺮﺏ"½ ،ﺍﳋﻠـﻖ¼ ﰲ
ﻛﻼﻡ ﺍﻟﻌـﺮﺏ ﻋﻠـﻰ ﻭﺟﻬـﲔ ،ﺃﺣـﺪﳘﺎ :ﺍﻹﻧـﺸﺎﺀ ﻋﻠـﻰ ﻣﺜـﺎﻝ ﺃﺑﺪﻋـﻪ ،ﻭﺍﻵﺧـﺮ :ﺍﻟﺘﻘـﺪﻳﺮ ،ﻭﻗـﺎﻝ ﰲ ﻗﻮﻟـﻪ
ﺗﻌﺎﱃ﴿:ﹶﻓﺘﺒﺎﺭﻙ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺴ ﻦ ﺍﹾﻟ ﺨﺎﻟِِﻘ ﲔ﴾]ﺍﳌﺆﻣﻨﻮﻥ [١٤ :ﻣﻌﻨﺎﻩ :ﺃﺣﺴﻦ ﺍﳌﻘ ﺪﺭﻳﻦ ،ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ :ﹶﺃﻧـﻲ
ﹶﺃﺧﹸﻠﻖ ﻟﹶﻜﹸ ﻢ ِﻣﻦ ﺍﻟ ﱢﻄﻴِ ﻦ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ [٤٩ :ﺗﻘﺪﻳﺮﻩ ،ﻭﱂ ﻳﺮﺩ ﺃﻧﻪ ﳛﺪﺙ ﻣﻌﺪﻭﻣﹰﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻌﲎ ﻭﺍﺣﺪ[ ﺧﻼﻓﺎﹰ ﻟﻠﻜﺮﺍﻣﻴﺔ ﻓﺎﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ½ :ﺇﻥﹼ ﺍﳌﺸﻴﺌﺔ ﻗﺪﳝﺔ ﻭﺍﻹﺭﺍﺩﺓ ﺣﺎﺩﺛﺔ¼ ،ﻛﺬﺍ ﰲ "ﺍﳌﻠﻞ
ﻭﺍﻟﻨﺤﻞ""١٢ .
!٢٠٥
ﺇﺷﺎﺭﺓ ﺇﱃ ﺧﻄﺎﺏ ﺍﻟﺘﻜﻮﻳﻦ)) ،(١ﻭﻗﻀﻴﺘﻪ( ﺃﻱ :ﻗﻀﺎﺋﻪ) (٢ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ#
ﺍﻟﻔﻌﻞ) (٣ﻣﻊ ﺯﻳﺎﺩﺓ ﺇﺣﻜﺎﻡ ،ﻻ ﻳﻘﺎﻝ :ﻟﻮ ﻛﺎﻥ ﺍﻟﻜﻔﺮ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻟﻮﺟﺐ
ﺍﻟﺮﺿﺎﺀ ﺑﻪ؛ ﻷﻥﹼ ﺍﻟﺮﺿﺎﺀ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﺟﺐ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ؛ ﻷ ﹼﻥ ﺍﻟﺮﺿﺎﺀ ﺑﺎﻟﻜﻔﺮ
ﻛﻔﺮ؛ ﻷﻧﺎ ﻧﻘﻮﻝ :ﺍﻟﻜﻔﺮ ﻣﻘﻀﻲ ﻻ ﻗﻀﺎﺀ) ،(٤ﻭﺍﻟﺮﺿﺎﺀ ﺇﳕﺎ ﳚﺐ ﺑﺎﻟﻘﻀﺎﺀ)(٥
ﺩﻭﻥ ﺍﳌﻘﻀ ﻲ) .ﻭﺗﻘﺪﻳﺮﻩ( ﻭﻫﻮ ﲢﺪﻳﺪ ﻛﻞﹼ ﳐﻠﻮﻕ ﲝﺪﻩ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻣﻦ
) (١ﻗﻮﻟﻪ] :ﺧﻄﺎﺏ ﺍﻟﺘﻜﻮﻳﻦ[ ﺃﻱ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﹸﻛﻦ]﴾ﺍﻟﺒﻘﺮﺓ ،[١١٧ :ﻓﺈﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﺟﺮﻯ ﻋﺎﺩﺗﻪ ﻓﻴﻤـﺎ ﺇﺫﺍ
ﺃﺭﺍﺩ ﺷﻴﺌﺎﹰ ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ½ :ﻛﻦ¼ ﻓﻴﻜﻮﻥ" ١٢ .ﺧﻴﺎﱄ"
) (٢ﻗﻮﻟﻪ] :ﻗﻀﺎﺋﻪ[ ﻗـﺎﻝ ﺍﻟـﺴﻴﺪ ﺍﻟـﺴﻨﺪ ﻗـﺪﺱ ﺳـ ﺮﻩ ﰲ "ﺷـﺮﺡ ﺍﳌﻮﺍﻗـﻒ" :ﺍﻋﻠـﻢ ﺃ ﹼﻥ ﻗـﻀﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﺪ
ﺍﻷﺷﺎﻋﺮﺓ ،ﻫﻮ ﺇﺭﺍﺩﺗﻪ ﺍﻷﺯﻟﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻷﺷﻴﺎﺀ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻻ ﻳﺰﺍﻝ ﺍﻧﺘﻬﻰ ،ﻭﻋﻠﻰ ﻫـﺬﺍ ﺍﻟﺘﻔـﺴﲑ
ﻳﻜﻮﻥ ﺍﻟﻘﻀﺎﺀ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ،ﻭﺃﻳﻀﹰﺎ ﻳﻠـﺰﻡ ﺍﻟﺘﻜـﺮﺍﺭ ﰲ ﻛـﻼﻡ ﺍﳌـﺼﻨﻒ ،ﻟﻜـﻦ ﺇﺫﺍ ﻛـﺎﻥ ﺍﳌـﺮﺍﺩ ﺑـﻪ
ﺍﳋﻠﻖ ﻣﻊ ﺯﻳﺎﺩﺓ ﺇﺣﻜﺎﻡ ﻋﻠﻰ ﻣﺎ ﺫﻫـﺐ ﺇﻟﻴـﻪ ﺍﻟـﺸﺎﺭﺡ ،ﻓﻴﻜـﻮﻥ ﻣـﻦ ﺍﻟـﺼﻔﺎﺕ ﺍﻟﻔﻌﻠﻴـﺔ ﺍﻟﺮﺍﺟﻌـﺔ ﺇﱃ ﺗﻌﹼﻠـﻖ
ﺍﻟﺘﻜﻮﻳﻦ ،ﺃﻭ ﺇﱃ ﺗﻌﻠﹼﻖ ﺍﻟﻘﺪﺭﺓ ﻋﻘﻴﺐ ﺍﻹﺭﺍﺩﺓ ،ﻓﻠﻴﺘﺄﻣﻞ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻔﻌﻞ[ ﻭﻳﺘﺄﻳﺪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻘﹶـﻀﺎ ﻫﻦ ﺳـﺒﻊ ﺳـﻤ ﻮﺍﺕٍ﴾]ﻓـﺼﻠﺖ [١٢ :ﺃﻱ :ﺧﻠﻘﻬـﺎ
ﺧﻠﻘﹰﺎ ﻣﺘﻘﻨﹰﺎ ﻛﺎﻣ ﹰﻼ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻜﻤﻴﻞ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻗﻀﺎﺀ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ :ﺃﻥﹼ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺮﺿﺎﺀ ﺑﻔﻌﻞ ﺍﻟﺒﺎﺭﻱ ﺗﻌـﺎﱃ ﻭﻫـﻮ ﺍﻟﻘـﻀﺎﺀ ،ﻭﺍﻟﻜﻔـﺮ ﻟـﻴﺲ
ﻋﲔ ﺍﻟﻘﻀﺎﺀ ،ﺑﻞ ﺻﺎﺩﺭﹰﺍ ﻋﻨﻪ ﻓﻬﻮ ﻣﻘﻀﻲ ،ﻭﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺮﺿﺎﺀ ﺑﻪ ﻛﻤﺎ ﺃﻧـﺎ ﻧﺮﺿـﻰ ﻭﻧﺴﺘﺤـﺴﻦ ﻓﻌـﻞ ﻗـﻀﺎﺀ
ﺍﳊﺎﺟﺔ ﻣﻨﺎ ﺑﺎﻟﺘﻐﻮﻁ ﻭﺍﻟﺘﱪﺯ ﻭﺍﻟﺒﻮﻝ ،ﻓﻬﻮ ﻣﺮﺿ ﻲ ﻭﻣﺴﺘﺤﺴﻦ ﻟﻨﺎ ،ﻭﻣﺎ ﺧﺮﺝ ﻣﻦ ﺫﻟـﻚ ﻻ ﻧﺴﺘﺤـﺴﻨﻪ ﺑـﻞ
ﻧﺴﺘﻘﺒﺤﻪ ﻭﻧﺴﺘﻨﺠﻴﻪ ،ﻭﻗﺪ ﻳﻘﺎﻝ :ﺍﻟﻜﻔﺮ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻪ ﻏﲑ ﻣﺮﺿﻲ ﻭﻣﻦ ﺣﻴﺚ ﺇﻧـﻪ ﻣﻘـﻀﻲ ﻓﻬـﻮ ﻣﺮﺿـﻲ.
" ١٢ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٥ﻗﻮﻟﻪ] :ﺇﻧﻤﺎ ﳚﺐ ﺑﺎﻟﻘﻀﺎﺀ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃ ﹼﻥ ﻣﻦ ﻗﺎﻝ½ :ﺭﺿﻴﺖ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ¼ ﻳﺮﻳـﺪ ﺑـﻪ ﺭﺿـﺎﺋﻪ ِﺑ ﻤـﺎ ﻭﺭﺩ
ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺒﻼﺀ ﻭﻫﻮ ﺍﳌﻘﻀﻲ ،ﻻ ِﺑﻤﺎ ﻗﺎﻡ ﺑﺬﺍﺕ ﺍﷲ ﻭﻫﻮ ﺍﻟﻘﻀﺎﺀ ،ﻓﺎﻷﻭﱃ ﺃﻥ ﻳﻘـﺎﻝ :ﺇ ﹼﻥ ﻟﻠﻜﻔـﺮ ﻧـﺴﺒﺔ ﺇﱃ
ﺍﷲ ﺑﺎﻋﺘﺒﺎﺭ ﺇﳚﺎﺩﻩ ﺇﻳﺎﻩ ،ﻭﻧﺴﺒﺔ ﺇﱃ ﺍﻟﻌﺒﺪ ﺑﺎﻋﺘﺒﺎﺭ ﳏﻠﹼﻴﺘﻪ ﻟﻪ ،ﻭﺍﻟﺮﺿـﺎﺀ ﺍﻧﻤـﺎ ﳚـﺐ ﺑﺎﻋﺘﺒـﺎﺭ ﺍﻟﻨـﺴﺒﺔ ﺍﻷﻭﱃ
ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺍﻹﻧﻜﺎﺭ ﳚﺐ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﺴﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺩﻭﻥ ﺍﻷﻭﱃ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
! "٢٠٦
ﺣﺴﻦ) (١ﻭﻗﺒﺢ ﻭﻧﻔﻊ ﻭﺿﺮﺭ ،ﻭﻣﺎ ﳛﻮﻳﻪ ﻣﻦ ﺯﻣﺎﻥ ﺃﻭ ﻣﻜﺎﻥ ،ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ#
ﻣﻦ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ ،ﻭﺍﳌﻘﺼﻮﺩ ﺗﻌﻤﻴﻢ ﺇﺭﺍﺩﺓ ﺍﷲ) (٢ﻭﻗﺪﺭﺗﻪ ﻟِ ﻤﺎ ﻣ ﺮ ﻣﻦ ﺃ ﹼﻥ ﺍﻟﻜ ﹼﻞ
ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﻳﺴﺘﺪﻋﻲ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻟﻌﺪﻡ ﺍﻹﻛﺮﺍﻩ) (٣ﻭﺍﻹﺟﺒﺎﺭ ،ﻓﺈﻥ
ﻗﻴﻞ :ﻓﻴﻜﻮﻥ ﺍﻟﻜﺎﻓﺮ ﳎﺒﻮﺭﺍﹰ ﰲ ﻛﻔﺮﻩ ﻭﺍﻟﻔﺎﺳﻖ ﰲ ﻓﺴﻘﻪ ،ﻓﻼ ﻳﺼ ﺢ ﺗﻜﻠﻴﻔﻬﻤﺎ)(٤
ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ ،ﻗﻠﻨﺎ :ﺇﻧﻪ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﻣﻨﻬﻤﺎ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻖ ﺑﺎﺧﺘﻴﺎﺭﳘﺎ) (٥ﻓﻼ
ﺟﱪ ،ﻛﻤﺎ ﺃﻧﻪ ﻋﻠﻢ) (٦ﻣﻨﻬﻤﺎ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻖ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻭﱂ ﻳﻠﺰﻡ ﺗﻜﻠﻴﻒ ﺍﶈﺎﻝ،
ﻭﺍﳌﻌﺘﺰﻟﺔ) (٧ﺃﻧﻜﺮﻭﺍ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺸﺮﻭﺭ ﻭﺍﻟﻘﺒﺎﺋﺢ ،ﺣﱴ ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﺃﺭﺍﺩ
) (١ﻗﻮﻟﻪ] :ﻣﻦ ﺣﺴﻦ ...ﺇﱁ[ ﺑﻴﺎﻥ ﻟﻠﺤ ﺪ ﺍﳌﺮﺍﺩ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺗﻌﻤﻴﻢ ﺇﺭﺍﺩﺓ ﺍﷲ ...ﺇﱁ[ ﳉﻤﻴﻊ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺧﲑﺍﹰ ﺃﻭ ﺷﺮﹰﺍ ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻌﺪﻡ ﺍﻹﻛﺮﺍﻩ[ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻘـﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﷲ ﺳـﺒﺤﺎﻧﻪ ﺑـﺎ ﹼﻥ ﺍﷲ ﺗﻌـﺎﱃ ﻣﻨــﺰﻩ ﻋـﻦ ﺍﻹﻛـﺮﺍﻩ
ﻭﺍﻹﺟﺒﺎﺭ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﻼ ﻳﺼﺢ ﺗﻜﻠﻴﻔﻬﻤﺎ[ ﻳﻌﲏ :ﺇﺫﺍ ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﻛﻔﺮ ﺍﻟﻜﺎﻓﺮ ﻭﻓﺴﻖ ﺍﻟﻔﺎﺳﻖ ﻗﺒﻞ ﺧﻠﻘﻬﻤﺎ ،ﻭﻻ ﻗـﺪﺭﺓ
ﳍﻤﺎ ﻋﻠﻰ ﺃﻥ ﳜﺮﺟﺎ ﻣﻦ ﺗﻘﺪﻳﺮ ﺍﷲ ﺗﻌـﺎﱃ ،ﻓﻴﻜﻮﻧـﺎﻥ ﳎﺒـﻮﺭﻳﻦ ﰲ ﺍﻟﻜﻔـﺮ ﻭﺍﻟﻔـﺴﻖ ،ﻓﻼﻳـﺼ ﺢ ﺗﻜﻠﻴﻔﻬﻤـﺎ
ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺎﺧﺘﻴﺎﺭﳘﺎ[ ﺃﻱ :ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻖ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﻌﺒﺪ ،ﻓﺎﻹﺭﺍﺩﺓ ﻣﺜﺒﺘﺔ ﻟﻼﺧﺘﻴﺎﺭ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺃﻧﻪ ﻋﻠﻢ ...ﺇﱁ[ ﻳﺮﻳﺪ ﺃﻥﹼ ﻋﻠﻢ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺳﺒﻖ ﺑﻜﻔﺮ ﺍﻟﻜـﺎﻓﺮ ﻭﻓـﺴﻖ ﺍﻟﻔﺎﺳـﻖ ﺑﺎﺗﻔـﺎﻕ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻻ ﺷﻚ ﺃ ﹼﻥ ﺗﻐﻴّـﺮ ﻋﻠﻤﻪ ﳏﺎﻝ ،ﻭﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ ﺑِﻤﺎ ﻻ ﻳﺴﺘﻄﻴﻌﻪ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﺮﻳﻘﲔ،
ﻓﻜﺬﻟﻚ ﺍﻹﺭﺍﺩﺓ ﻻ ﺗﻮﺟﺐ ﺍﳉﱪ ،ﻓﻤﻠ ﺨﺺ ﺍﳉﻮﺍﺏ :ﺃ ﹼﻥ ﺍﻹﺭﺍﺩﺓ ﻟـﻮ ﻛﺎﻧـﺖ ﻣﻮﺟﺒـﺔ ﻟﻠﺠـﱪ ﻟﻜـﺎﻥ ﺍﻟﻌﻠـﻢ
ﻣﻮﺟﺒﹰﺎ ﻟﻪ ،ﻭﺍﻟﺘﺎﱄ ﺑﺎﻃﻞ ﻓﺎﳌﻘﺪﻡ ﻣﺜﻠﻪ" ١٢ .ﻥ"
) (٧ﻗﻮﻟﻪ] :ﻭﺍﳌﻌﺘﺰﻟﺔ ...ﺇﱁ[ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ ﻗﺎﻟﻮﺍ :ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﺇﻥ ﻛﺎﻥ ﻭﺍﺟﺒـﺎﹰ ﻳﺮﻳـﺪ ﺍﷲ ﻭﻗﻮﻋـﻪ ﻭﻳﻜـﺮﻩ
ﺗﺮﻛﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺣﺮﺍﻣﹰﺎ ﻓﻌﻜﺴﻪ ،ﻭﺍﳌﻨﺪﻭﺏ ﻳﺮﻳﺪ ﻭﻗﻮﻋﻪ ﻭﻻ ﻳﻜﺮﻩ ﺗﺮﻛﻪ ،ﻭﺍﳌﻜﺮﻭﻩ ﻋﻜﺴﻪ ،ﻭﺃﻣﺎ ﺍﳌﺒﺎﺡ
!٢٠٧ ﻭﺃﻓﻌﺎﻝ ﻏﲑ ﺍﳌﻜﹼﻠﻒ ﻓﻼ ﻳﺘﻌﹼﻠﻖ ﺑﻪ ﺇﺭﺍﺩﺓ ﻭﻻ ﻛﺮﺍﻫﺔ"١٢ .
ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻔﺎﺳﻖ ﺇﳝﺎﻧﻪ ﻭﻃﺎﻋﺘﻪ ،ﻻ ﻛﻔﺮﻩ ﻭﻣﻌﺼﻴﺘﻪ ،ﺯﻋﻤﺎﹰ ﻣﻨﻬﻢ ﺃﻥﹼ ﺇﺭﺍﺩﺓ#
ﺍﻟﻘﺒﻴﺢ ﻗﺒﻴﺤﺔ ﻛﺨﻠﻘﻪ ﻭﺇﳚﺎﺩﻩ ،ﻭﳓﻦ ﳕﻨﻊ ﺫﻟﻚ) ،(١ﺑﻞ ﺍﻟﻘﺒﻴﺢ ﻛﺴﺐ ﺍﻟﻘﺒﻴﺢ
ﻭﺍﻻﺗﺼﺎﻑ ﺑﻪ ،ﻓﻌﻨﺪﻫﻢ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺧﻼﻑ ﺇﺭﺍﺩﺓ
ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﺬﺍ ﺷﻨﻴﻊ) (٢ﺟﺪﺍ .ﺣﻜﻲ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺃﻧﻪ ﻗﺎﻝ :ﻣﺎ ﺃﻟﺰﻣﲏ
ﺃﺣﺪ ﻣﺜﻞ ﻣﺎ ﺃﻟﺰﻣﲏ ﳎﻮﺳﻲ ،ﻛﺎﻥ ﻣﻌﻲ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ،ﻓﻘﻠﺖ ﻟﻪِ :ﻟ ﻢ ﻻ ﺗﺴﻠﻢ؟
ﻓﻘﺎﻝ :ﻷ ﹼﻥ) (٣ﺍﷲ ﺗﻌﺎﱃ ﻟﹶﻢ ﻳﺮﺩ ﺇﺳﻼﻣﻲ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺇﺳﻼﻣﻲ ﺃﺳﻠﻤﺖ .ﻓﻘﻠﺖ
ﻟﻠﻤﺠﻮﺳﻲ :ﺇ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﺇﺳﻼﻣﻚ ،ﻭﻟﻜﻦ ﺍﻟﺸﻴﺎﻃﲔ ﻻ ﻳﺘﺮﻛﻮﻧﻚ .ﻓﻘﺎﻝ
) (١ﻗﻮﻟﻪ] :ﻭﳓﻦ ﳕﻨﻊ ﺫﻟﻚ ...ﺇﱁ[ ﺃﻱ :ﻻ ﻧﺴﹼﻠﻢ ﻗﺒﺢ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳋﻠﻖ ،ﺑﻞ ﻧﻘﻮﻝ :ﺇ ﹼﻥ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ
ﻧﻮﻋﲔ :ﺇﺭﺍﺩﺓ ﺗﺘﻌﹼﻠﻖ ﺑﺎﻷﻣﺮ ،ﻭﺇﺭﺍﺩﺓ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳋﻠﻖ ،ﻓﺎﻹﺭﺍﺩﺓ ﺍﳌﺘﻌﹼﻠﻘﺔ ﺑـﺎﻷﻣﺮ ﺃﻥ ﻳﺮﻳـﺪ ﻣـﻦ ﺍﻟﻌﺒـﺪ ﻓﻌـﻞ ﻣـﺎ
ﺃﻣﺮﻩ ،ﻭﺃﻣﺎ ﺇﺭﺍﺩﺓ ﺍﳋﻠﻖ ﻓﺄﻥ ﻳﺮﻳﺪ ﻣﺎ ﻳﻔﻌﻠﻪ ﻫﻮ ،ﻓﺈﺭﺍﺩﺓ ﺍﻷﻣﺮ ﻫﻲ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻤﺤﺒﺔ ﻭﺍﻟﺮﺿﺎﺀ ﻭﻫﻲ ﺍﻹﺭﺍﺩﺓ
ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺍﻹﺭﺍﺩﺓ ﺍﳌﺘﻌﹼﻠﻘﺔ ﺑﺎﳋﻠﻖ ﻫﻲ ﺍﳌـﺸﻴﺌﺔ ﻭﻫـﻲ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴـﺔ ﺍﻟﻘﺪﺭﻳـﺔ ،ﻓـﺎﻷﻭﱃ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ:
﴿ﻳِ ﺮﻳﺪ ﺍﻟﻠﱠﻪ ﺑِ ﹸﻜﻢ ﺍﻟﹾﻴ ﺴ ﺮ ﻭ ﹶﻻ ﻳﺮِﻳ ﺪ ِﺑﻜﹸ ﻢ ﺍﻟﹾﻌﺴ ﺮ﴾ ]ﺍﻟﺒﻘﺮﺓ [١٨٥ :ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃِ﴿ :ﺇﻧ ﻤـﺎ ﻳِ ﺮﻳـ ﺪ ﺍﻟﻠﱠـﻪِ ﻟﻴـ ﹾﺬ ِﻫﺐ
ﻋﻨﻜﹸ ﻢ ﺍﻟﺮﺟﺲ ﹶﺃﻫﻞﹶ ﺍﹾﻟﺒﻴ ِﺖ ﻭﻳﻄﹶﻬﺮ ﹸﻛ ﻢ ﺗ ﹾﻄﻬِ ﲑﺍ﴾]ﺍﻷﺣﺰﺍﺏ [٣٣ :ﻭﺍﻟﺜﺎﻧﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶ ﻤ ﻦ ﻳﺮِﺩِ ﺍﻟﱠﻠـﻪ ﹶﺃ ﹾﻥ
ﻳﻬﺪِﻳﻪ ﻳﺸﺮﺡ ﺻﺪﺭﻩ ﻟِﻺِﺳﻼﹶِﻡ ﻭﻣ ﻦ ﻳﺮِ ﺩ ﺃﹶ ﹾﻥ ﻳِ ﻀﻠﱠﻪ ﻳ ﺠﻌ ﹾﻞ ﺻـ ﺪ ﺭﻩ ﺿـﻴﹰﻘﺎ ﺣﺮ ﺟـﺎ﴾]ﺍﻷﻧﻌـﺎﻡ ،[١٢٥ :ﻭﻗﻮﻟـﻪ
ﺗﻌﺎﱃ ﺣﻜﺎﻳﹰﺔ ﻋﻦ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﴿ :ﻭ ﹶﻻ ﻳﻨﹶﻔﻌ ﹸﻜ ﻢ ﻧﺼِ ﺤﻲ ﺇِ ﹾﻥ ﺃﹶﺭ ﺩﺕ ﹶﺃ ﹾﻥ ﺃﹶﻧﺼ ﺢ ﹶﻟﻜﹸ ﻢ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﱠﻠﻪ ﻳﺮِﻳ ﺪ ﺃﹶ ﹾﻥ
ﻳﻐﻮِﻳ ﹸﻜ ﻢ﴾]ﻫﻮﺩ ،[٣٤ :ﻓﺎﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻟﻴﺲ ﻣﺮﺍﺩﺍﹰ ﻟﻠﺮﺏ ﻋﺰﻭﺟ ﹼﻞ ﺑﺎﻻﻋﺘﺒﺎﺭ ﺍﻷ ﻭﻝ ،ﻭﺍﻟﻄﺎﻋـﺔ
ﻣﻮﺍﻓﻘﺔ ﻟﺘﻠﻚ ﺍﻹﺭﺍﺩﺓ ،ﻛﺬﺍ ﻧﹼﻘﺢ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﺷﻨﻴﻊ[ ﻓﺈﻧﻪ ﻳﻠﺰﻡ ﻣﻨﻪ ﺍﻟﻌﺠﺰ ﺍﻟﺸﺪﻳﺪ ،ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠ ﻮﺍﹰ ﻛﺒﲑﺍﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﻘﺎﻝ :ﻷﻥﹼ ...ﺇﱁ[ ﻗﻴﻞ :ﺍﻟﻈﺎﻫﺮ ﺃ ﹼﻥ ﺍﻮﺳﻲ ﺃﺭﺍﺩ ﺍﻟﺴﺨﺮﻳﺔ ،ﻻ ﺃﻧﻪ ﻗﺎﺋﻞ ﺑﺈﺭﺍﺩﺗﻪ ﺗﻌﺎﱃ ﻛﻤﺎ ﺯﻋﻢ
ﺍﻟﺒﻌﺾ ،ﻭﻳﺪ ﹼﻝ ﻋﻠﻴـﻪ ﻗﻮﻟـﻪ½ :ﻣـﺎ ﺃﻟـﺰﻣﲏ¼ ﺍﻧﺘـﻬﻰ .ﻗﻠـﺖ :ﻭﲢﻘﻴﻘـﻪ ﻣﻮﻗـﻮﻑ ﻋﻠـﻰ ﺍﻟﺒﺤـﺚ ﻋـﻦ ﻋﻘﻴـﺪﺓ
ﺍﻮﺱ"١٢ .
!٢٠٨
ﺍﻮﺳﻲ :ﻓﺄﻧﺎ ﺃﻛﻮﻥ ﻣﻊ ﺍﻟﺸﺮﻳﻚ ﺍﻷﻏﻠﺐ) ،(١ﻭﺣﻜﻲ ﺃﻥﹼ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ#
ﺍﳍﻤﺪﺍ ﹼﱐ) (٢ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ ﺍﺑﻦ ﻋﺒﺎﺩ) (٣ﻭﻋﻨﺪﻩ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺇﺳﺤﺎﻕ)(٤
ﺍﻷﺳﻔﺮﺍﺋ ﲏ ،ﻓﻠ ﻤﺎ ﺭﺃﻯ ﺍﻷﺳﺘﺎﺫ ﻗﺎﻝ :ﺳﺒﺤﺎﻥ ﻣﻦ) (٥ﺗﻨـ ﺰﻩ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ،ﻓﻘﺎﻝ
ﺍﻷﺳﺘﺎﺫ) (٦ﻋﻠﻰ ﺍﻟﻔﻮﺭ :ﺳﺒﺤﺎﻥ ﻣﻦ ﻻ ﳚﺮﻱ ﰲ ﻣﻠﻜﻪ ﺇ ﹼﻻ ﻣﺎ ﻳﺸﺎﺀ ،ﻭﺍﳌﻌﺘﺰﻟﺔ
ﺍﻋﺘﻘﺪﻭﺍ ﺃ ﹼﻥ ﺍﻷﻣﺮ ﻳﺴﺘﻠﺰﻡ ﺍﻹﺭﺍﺩﺓ ،ﻭﺍﻟﻨﻬﻲ ﻋﺪﻡ ﺍﻹﺭﺍﺩﺓ ،ﻓﺠﻌﻠﻮﺍ ﺇﳝﺎﻥ ﺍﻟﻜﺎﻓﺮ
ﻣﺮﺍﺩﹰﺍ ﻭﻛﻔﺮﻩ ﻏﲑ ﻣﺮﺍﺩ ،ﻭﳓﻦ ﻧﻌﻠﻢ ﺃ ﹼﻥ ﺍﻟﺸﻲﺀ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﻣﺮﺍﺩﹰﺍ) (٧ﻭﻳﺆﻣﺮ
ﺑﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺮﺍﺩﺍﹰ ﻭﻳﻨﻬﻰ ﻋﻨﻪ ِﳊﻜﻢ ﻭﻣﺼﺎﱀ ﳛﻴﻂ ﺎ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ،
ﺃﻭ؛ ﻷﻧﻪ ﻻ ﻳﺴﺌﻞ ﻋ ﻤﺎ ﻳﻔﻌﻞ ،ﺃﻻ ﻳﺮﻯ ﺃ ﹼﻥ ﺍﻟﺴﻴﺪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻈﻬﺮ ﻋﻠﻰ ﺍﳊﺎﺿﺮﻳﻦ
ﻋﺼﻴﺎﻥ ﻋﺒﺪﻩ ،ﻳﺄﻣﺮﻩ ﺑﺎﻟﺸﻲﺀ ﻭﻻ ﻳﺮﻳﺪﻩ ﻣﻨﻪ ،ﻭﻗﺪ ﻳﺘﻤﺴﻚ ﻣﻦ ﺍﳉﺎﻧﺒﲔ
ﺑﺎﻵﻳﺎﺕ) ،(٨ﻭﺑﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻔﺘﻮﺡ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻘﲔ) .ﻭﻟﻠﻌﺒﺎﺩ ﺃﻓﻌﺎﻝ .........
) (١ﻗﻮﻟﻪ] :ﻣﻊ ﺍﻟﺸﺮﻳﻚ ﺍﻷﻏﻠﺐ[ ﻭﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻳـﺮﻭﻱ ﺃ ﹼﻥ ﻋﻤـﺮﻭ ﺑـﻦ ﻋﺒﻴـﺪ ﺭﺟـﻊ ﻋـﻦ ﻣﺬﻫﺒـﻪ ﺑﻌـﺪ ﻫـﺬﺍ
ﺍﻹﻟﺰﺍﻡ ،ﻛﺬﺍ ﻳﻔﻬﻢ ﻣﻦ ﺑﻌﺪ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﳍﻤﺪﺍ ﹼﱐ[ ﻫﻮ ﺷﻴﺦ ﺃﻫﻞ ﺍﻻﻋﺘﺰﺍﻝ ،ﻛﺬﺍ ﰲ ﺍﳊﻮﺍﺷﻲ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺼﺎﺣﺐ ﺍﺑﻦ ﻋﺒﺎﺩ[ ﻛﺎﻥ ﻭﺯﻳﺮﺍﹰ ﻟﻌﻀﺪ ﺍﻟﺪﻭﻟﺔ ،ﺃﺣﺪ ﺍﳌﻠﻮﻙ ﺍﻟﻌﻈﺎﻡ ﻣﻦ ﺁﻝ ﺑﻮﻳﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺇﺳﺤﺎﻕ[ ﺃﺣﺪ ﻣﻦ ﺃِﻳﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﻣﻦ ...ﺇﱁ[ ﻳﻌﲏ :ﻃﻌﻦ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﺍﻷﺳﺘﺎﺫ ،ﲝﻴﺚ ﺇ ﹼﻥ ﺍﳌﻌﺘﺰﻟﺔ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺈﺳﻨﺎﺩ
ﺍﻟﻘﺒﺎﺋﺢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺨﻠﻴﻖ ﻭﺍﻹﺭﺍﺩﺓ ،ﻭﺍﻷﺷﺎﻋﺮﺓ ﻳﻘﻮﻟﻮﻥ ﺑﻪ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﻘﺎﻝ ﺍﻷﺳﺘﺎﺫ ...ﺇﱁ[ ﰲ ﺟﻮﺍﺑﻪ :ﺇ ﹼﻥ ﻣﺬﻫﺒﻜﻢ ﺃ ﹼﻥ ﻛﻔﺮ ﺍﻟﻜﺎﻓﺮ ﺑﺪﻭﻥ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ،ﻣﻊ
ﺃﻧﻪ ﻻ ﳚﺮﻱ ﰲ ﻣﻠﻜﻪ ﺗﻌﺎﱃ ﺇ ﹼﻻ ﻣﺎ ﻳﺸﺎﺀ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻗﺪ ﻻ ﻳﻜﻮﻥ ﻣﺮﺍﺩﺍﹰ ...ﺇﱁ[ ﻓﻼ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻣﺴﺘﻠﺰﻣﺎﹰ ﻟﻺﺭﺍﺩﺓ١٢ .
) (٨ﻗﻮﻟﻪ] :ﺑﺎﻵﻳﺎﺕ[ ﺃﻣﺎ ﻣﻦ ﺟﺎﻧﺒﻨﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻘﺪ ﻗ ﺪﻣﻨﺎ ﺫﻛﺮﻫﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ،ﻭﺃﻣﺎ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻜﻘﻮﻟﻪ
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! "٢٠٩
ﺍﺧﺘﻴﺎﺭﻳﺔ) (١ﻳﺜﺎﺑﻮﻥ ﺎ( ﺇﻥ ﻛﺎﻧﺖ ﻃﺎﻋﺔ )ﻭﻳﻌﺎﻗﺒﻮﻥ ﻋﻠﻴﻬﺎ( ﺇﻥ ﻛﺎﻧﺖ ﻣﻌﺼﻴﺔ#،
ﻻ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﳉﱪﻳﺔ) (٢ﺃﻧﻪ ﻻ ﻓﻌﻞ ﻟﻠﻌﺒﺪ ﺃﺻﻼﹰ ﻭﺃﻥﹼ ﺣﺮﻛﺎﺗﻪ ﲟﻨـﺰﻟﺔ ﺣﺮﻛﺎﺕ
ﺍﳉﻤﺎﺩﺍﺕ ﻻ ﻗﺪﺭﺓ ﻟﻠﻌﺒﺪ ﻋﻠﻴﻬﺎ ﻭﻻ ﻗﺼﺪ ﻭﻻ ﺍﺧﺘﻴﺎﺭ ،ﻭﻫﺬﺍ ﺑﺎﻃﻞ؛ ﻷﻧﺎ ﻧﻔ ﺮﻕ
ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﲔ ﺣﺮﻛﺔ ﺍﻟﺒﻄﺶ ﻭﺣﺮﻛﺔ ﺍﻻﺭﺗﻌﺎﺵ ،ﻭﻧﻌﻠﻢ ﺃﻥﹼ ﺍﻷ ﻭﻝ ﺑﺎﺧﺘﻴﺎﺭﻩ
ﺩﻭﻥ ﺍﻟﺜﺎﱐ) ،(٣ﻭﻷﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ) (٤ﻟﻠﻌﺒﺪ ﻓﻌﻞ ﺃﺻﻼﹰ ﻟﹶ ﻤﺎ ﺻ ﺢ ﺗﻜﻠﻴﻔﻪ ﻭﻻ
ﺗﻌﺎﱃ ﴿ :ﺳﻴﹸﻘﻮ ﹸﻝ ﺍﻟﱠ ِﺬﻳﻦ ﹶﺃﺷﺮﻛﹸﻮﺍ ﻟﹶﻮ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻣﺎ ﺃﹶﺷ ﺮﻛﹾﻨﺎ﴾]ﺍﻷﻧﻌﺎﻡ ،[١٤٨ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﺍﻟﱠﻠـﻪ ﻳ ِﺮﻳـ ﺪ
ﹸﻇﻠﹾﻤـﺎ ِﻟﹾﻠﻌِﺒـﺎﺩِ﴾]ﻏـﺎﻓﺮ [٣١ :ﺇﱃ ﻏـﲑ ﺫﻟـﻚ ﻣـﻦ ﺍﻵﻳـﺔ ،ﻭﺟـﻮﺍﻢ ﻋﻠـﻰ ﻭﺟـﻪ ﺗـﺎﻡ ﻣـﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘـﺐ
ﺍﳌﻄ ﻮﻻﺕ ،ﻣﺜﻼﹰ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﻭﻏﲑﻩ١٢ .
) (١ﻗﻮﻟﻪ] :ﻟﻠﻌﺒﺎﺩ ﺃﻓﻌﺎﻝ ﺍﺧﺘﻴﺎﺭﻳﺔ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺆﹼﺛﺮ ﰲ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﺇﻣﺎ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﻂ ﺑﻼ ﻗﺪﺭﺓ ﻣـﻦ ﺍﻟﻌﺒـﺪ
ﺃﺻﻼﹰ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳉﱪﻳﺔ ،ﺃﻭ ﺑﻼ ﺗﺎﺛﲑ ﻟﻘﺪﺭﺗﻪ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮ ﻱ ،ﺃﻭ ﻗﺪﺭﺓ ﺍﻟﻌﺒﺪ ﻓﻘﻂ ﺑـﻼ ﺇﳚـﺎﺏ
ﻭﺍﺿﻄﺮﺍﺭ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳌﻌﺘﺰﻟﺔ ،ﺃﻭ ﺑﺎﻹﳚﺎﺏ ﻭﺍﻣﺘﻨﺎﻉ ﺍﻟﺘﺨﹼﻠﻒ ﻭﻫﻮ ﻣـﺬﻫﺐ ﺍﻟﻔﻼﺳـﻔﺔ ،ﻭﻫـﻮ ﺍﳌـﺮﻭﻱ
ﻋﻦ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺃﰊ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ ،ﺃﻭ ﳎﻤﻮﻉ ﺍﻟﻘﺪﺭﺗﲔ ﻋﻠﻰ ﺃﻥ ﺗﺆﹼﺛﺮﺍ ﰲ ﺃﺻﻞ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﻣﺬﻫﺐ
ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻻﺳﻔﺮﺍﺋﲏ ،ﺃﻭ ﻋﻠﻰ ﺃﻥ ﻳﺆﹼﺛﺮ ﻗﺪﺭﺓ ﺍﻟﻌﺒﺪ ﰲ ﻭﺻﻔﻪ ﺑﺄﻥ ﳚﻌﻠﻪ ﻣﻮﺻـﻮﻓﺎﹰ ﲟﺜـﻞ ﻛﻮﻧـﻪ
ﻃﺎﻋﺔ ﺃﻭ ﻣﻌﺼﻴﺔ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺍﻟﺒﺎﻗﻼﱐ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﻭ"ﺣﺎﺷﻴﺔ ﺍﳋﻴـﺎﱄ"
ﻭﺍﻟﻠﻔﻆ ﻟـ"ﺍﳋﻴﺎﱄ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﳉﱪﻳﺔ[ ﺍﳉﱪﻳﺔ ﺃﺻﻨﺎﻑ ﻛﻤﺎ ﰲ "ﺍﳌﻠﻞ" ،ﻭﺍﳌﺮﺍﺩ ﻫﻨـﺎ ﺍﳉﱪﻳـﺔ ﺍﳋﺎﻟـﺼﺔ ﻭﻫـﻲ ﺍﻟـﱵ ﻻ ﺗﺜﺒـﺖ
ﻟﻠﻌﺒﺪ ﻓﻌ ﹰﻼ ﻭﻻ ﻗﺪﺭﺓﹰ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺃﺻ ﹰﻼ١٢ .
) (٣ﻗﻮﻟـﻪ] :ﺩﻭﻥ ﺍﻟﺜـﺎﱐ[ ﻓﻠـﻮﱂ ﻳﻜـﻦ ﻟﻠﻌﺒـﺪ ﻗـﺪﺭﺓ ﻭﺍﺧﺘﻴـﺎﺭ ﰲ ﺣﺮﻛـﺔ ﺍﻟـﺒﻄﺶ ﻟﹶﻤـﺎ ﻛـﺎﻥ ﻓـﺮﻕ ﺑـﲔ
ﺍﳊﺮﻛﺘﲔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻷﻧﻪ ﻟﻮ ﱂ ﻳﻜـﻦ ...ﺇﱁ[ ﺩﻟﻴـﻞ ﺛـﺎ ٍﻥ ﻹﺛﺒـﺎﺕ ﻗـﺪﺭﺓ ﺍﻟﻌﺒـﺎﺩ ﻭﺍﺧﺘﻴـﺎﺭﻫﻢ ﰲ ﺍﻷﻓﻌـﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻳـﺔ،
ﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻟﻠﻌﺒـﺪ ﻗـﺪﺭﺓ ﻭ ﺍﺧﺘﻴـﺎﺭ ﹶﻟ ﻤـﺎ ﺻـ ﺢ ﺗﻜﻠﻴﻔـﻪ ﺑﺎﳌـﺎﻣﻮﺭﺍﺕ ﻭ ﺍﳌﻨـﻬﻴﺎﺕ ،ﺇﺫ ﻻ ﻣﻌـﲎ
ﻟﺘﻜﻠﻴﻒ ﺍﳉﻤﺎﺩ ،ﻭﻻ ﻳﺼﺢ ﺗﺮﺗﺐ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘـﺎﺏ ﻋﻠـﻰ ﺃﻓﻌﺎﻟـﻪ ،ﻭﻻ ﻳـﺼ ﺢ ﺇﻟﻴـﻪ ﺇﺳـﻨﺎﺩ ﺍﻷﻓﻌـﺎﻝ ،ﻣﺜـﻞ
!٢١٠ ½ﺻﻠﹼﻰ¼ ﻭ ½ﺻﺎﻡ¼ ،ﻭﺍﻟﻠﻮﺍﺯﻡ ﻛﻠﹼﻬﺎ ﻣﻨﻔﻴﺔ ﻓﺎﳌﻠﺰﻭﻡ ﻣﺜﻠﻬﺎ".
ﻳﺘﺮﺗﺐ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻪ ﻭﻻ ﺇﺳﻨﺎﺩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﻘﺘﻀﻲ#
ﺳﺎﺑﻘﻴﺔ ﺍﻟﻘﺼﺪ ﻭﺍﻻﺧﺘﻴﺎﺭ ﺇﻟﻴﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﻘﻴﻘﺔ ،ﻣﺜﻞ ½ﺻﹼﻠﻰ¼ ﻭ½ﻛﺘﺐ¼
ﻭ½ﺻﺎﻡ¼ ،ﲞﻼﻑ ﻣﺜﻞ ½ﻃﺎﻝ ﺍﻟﻐﻼﻡ¼) (١ﻭ½ﺃﺳﻮﺩ ﻟﻮﻧﻪ¼ .ﻭﺍﻟﻨﺼﻮﺹ) (٢ﺍﻟﻘﻄﻌﻴﺔ
ﺗﻨﻔﻲ ﺫﻟﻚ) (٣ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺟﺰﺍﺀً ِﺑ ﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻤﹸﻠﻮﻥﹶ﴾]ﺍﻟﻮﺍﻗﻌﺔ [٢٤ :ﻭﻗﻮﻟﻪ
ﺗﻌﺎﱃ﴿ :ﻓﹶﻤ ﻦ ﺷﺎﺀَ ﻓﹶﻠﹾﻴ ﺆِﻣ ﻦ ﻭﻣﻦ ﺷﺎﺀَ ﹶﻓﹾﻠﻴﻜﹾﻔﹸﺮ]﴾ﺍﻟﻜﻬﻒ [٢٩ :ﺇﱃ ﻏﲑ ﺫﻟﻚ،
ﻓﺈﻥ ﻗﻴﻞ :ﺑﻌﺪ ﺗﻌﻤﻴﻢ) (٤ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩﺗﻪ½ ،ﺍﳉﱪ ﻻﺯﻡ ﻗﻄﻌﹰﺎ¼؛ ﻷﻤﺎ ﺇﻣﺎ
ﺃﻥ ﻳﺘﻌﹼﻠﻘﺎ ﺑﻮﺟﻮﺩ ﺍﻟﻔﻌﻞ ﻓﻴﺠﺐ ،ﺃﻭ ﺑﻌﺪﻣﻪ ﻓﻴﻤﺘﻨﻊ ،ﻭﻻ ﺍﺧﺘﻴﺎﺭ ﻣﻊ ﺍﻟﻮﺟﻮﺏ
ﻭﺍﻻﻣﺘﻨﺎﻉ ،ﻗﻠﻨﺎ :ﻳﻌﻠﻢ ﻭﻳﺮﻳﺪ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﻳﻔﻌﻠﻪ ﺃﻭ ﻳﺘﺮﻛﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ ،ﻓﻼ ﺇﺷﻜﺎﻝ).(٥
) (١ﻗﻮﻟﻪ] :ﲞﻼﻑ ﻣﺜﻞ ½ﻃﺎﻝ ﺍﻟﻐﻼﻡ¼[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ﺗﻘﺮﻳﺮﻩ :ﺃﻥﹼ ﺻ ﺤﺔ ﺇﺳـﻨﺎﺩ ﺍﻟﻔﻌـﻞ ﻻ ﺗـﺴﺘﻠﺰﻡ
ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﻌﺒﺪ ﻗﺪﺭﺓ ﻭﺍﺧﺘﻴﺎﺭ ﻓﻴﻪ ،ﺃﻻ ﻳﺮﻯ ﺃﻧﻪ ﻳﺼ ﺢ ﺍﻹﺳﻨﺎﺩ ﰲ ﻣﺜﻞ½ :ﻃﺎﻝ ﺍﻟﻐﻼﻡ¼ ﻭ½ﺃﺳﻮﺩ ﻟﻮﻧـﻪ¼ ،ﻣـﻊ
ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻗﺪﺭﺓ ﻭﺍﺧﺘﻴﺎﺭ ﰲ ﺍﻟﻄﻮﻝ ﻭﺍﻟﺴﻮﺍﺩ .ﻓﺄﺟﺎﺏ :ﺑـﺄ ﹼﻥ ﺍﻟﻜـﻼﻡ ﰲ ﺍﻷﻓﻌـﺎﻝ ﺍﻟـﱵ ﺗﻘﺘـﻀﻲ ﺳـﺎﺑﻘﻴﺔ
ﺍﻟﻘﺼﺪ ﻭﺍﻻﺧﺘﻴﺎﺭ ﺑﺬﻭﺍﺎ ،ﻓﺨﺮﺝ ﻣﺜﻞ½ :ﻃﺎﻝ¼ ﻭ½ﺃﺳﻮﺩ¼ ،ﻓﺈﻧﻬﻤﺎ ﻟﻴﺴﺎ ﻣﻦ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﺼﻮﺹ ...ﺇﱁ[ ﺍﺳﺘﺪﻻﻝ ﲰﻌ ﻲ ﺑﻌﺪ ﺍﻷﺩﹼﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺫﻟﻚ[ ﺃﻱ :ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﱪﻳﺔ ﻣﻦ ﺃﻧﻪ ﻻ ﻓﻌﻞ ﻟﻠﻌﺒﺪ ﺃﺻ ﹰﻼ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺗﻌﻤﻴﻢ ...ﺇﱁ[ ﺃﻱ :ﺑﻌﺪ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺗﻌﻤﻴﻢ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩﺗـﻪ ﻟﻜـﻞﹼ ﻣـﺎ ﺻـﺪﺭ ﻋـﻦ
ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﻳﻠﺰﻡ ﺍﳉﺒـﺮ ﻻ ﳏﺎﻟﺔ؛ ﻷﻤﺎ ﺇﻥ ﺗﻌﻠﹼﻘـﺎ ﺑﻮﺟـﻮﺩ ﺍﻟﻔﻌـﻞ ﻓﻴﺠـﺐ ﺍﻟﻔﻌـﻞ ،ﻭﺇﻻﹼ ﻳﻠـﺰﻡ
ﺍﳉﻬﻞ ﻭﺍﻟﻌﺠﺰ ،ﻭﻛﻼﳘﺎ ﳏﺎﻻﻥ ،ﻭﺇﻥ ﺗﻌﻠﹼﻘﺎ ﺑﻌﺪﻡ ﺍﻟﻔﻌﻞ ﻓﻴﻤﺘﻨﻊ ،ﻭﻻ ﺍﺧﺘﻴـﺎﺭ ﻟﻠﻌﺒـﺪ ﻣـﻊ ﺍﻟﻮﺟـﻮﺏ
ﻭﺍﻻﻣﺘﻨﺎﻉ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﻼ ﺇﺷﻜﺎﻝ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﺍﳉﺒـﺮ ﺇﻧﻤﺎ ﻳﻠﺰﻡ ﺇﺫﺍ ﺗﻌﻠﹼﻖ ﻋﻠﻢ ﺍﷲ ﻭﺇﺭﺍﺩﺗـﻪ ﺑﺎﻟﻔﻌـﻞ ﺃﻭ
ﺍﻟﺘﺮﻙ ﺑﺪﻭﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﺒﺪ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺗﻌﻠﹼﻘﺎ ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺍﻟﺘﺮﻙ ﻋﻠﻰ ﻭﻓﻖ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﺒﺪ ﺣـﺴﺐ ﻣـﺎ ﺟـﺮﺕ ﻋﻠﻴـﻪ
!٢١١ ﺍﻟﻌﺎﺩﺓ ﺍﻹﳍﻴﺔ ،ﻓﻼ ﻳﻠﺰﻡ ﺍﳉﺒـﺮ"١٢ .
ﻓﺈﻥ ﻗﻴﻞ :ﻓﻴﻜﻮﻥ ﻓﻌﻠﻪ) (١ﺍﻻﺧﺘﻴﺎﺭ ﻱ ﻭﺍﺟﺒﺎﹰ ﺃﻭﳑﺘﻨﻌﺎﹰ ،ﻭﻫﺬﺍ ﻳﻨﺎﰲ ﺍﻻﺧﺘﻴﺎﺭ .ﻗﻠﻨﺎ#:
ﺇﻧﻪ ﳑﻨﻮﻉ ،ﻓﺈ ﹼﻥ ﺍﻟﻮﺟﻮﺏ ﺑﺎﻻﺧﺘﻴﺎﺭ ﳏﻘﹼﻖ ﻟﻼﺧﺘﻴﺎﺭ) (٢ﻻ ﻣﻨﺎﻑ ﻟﻪ ،ﻭﺃﻳﻀﹰﺎ
ﻣﻨﻘﻮﺽ) (٣ﺑﺄﻓﻌﺎﻝ ﺍﻟﺒﺎﺭﻱ ،ﻓﺈﻥ ﻗﻴﻞ :ﻻ ﻣﻌﲎ ﻟﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻓﺎﻋ ﹰﻼ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺇ ﹼﻻ
ﻛﻮﻧﻪ ﻣﻮﺟﺪﹰﺍ ﻷﻓﻌﺎﻟﻪ ﺑﺎﻟﻘﺼﺪ ﻭﺍﻹﺭﺍﺩﺓ ،ﻭﻗﺪ ﺳﺒﻖ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻣﺴﺘﻘﻞﹼ ﲞﻠﻖ
ﺍﻷﻓﻌﺎﻝ ﻭﺇﳚﺎﺩﻫﺎ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﺍﳌﻘﺪﻭﺭ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺪﺧﻞ ﲢﺖ ﻗﺪﺭﺗﲔ)(٤
ﻣﺴﺘﻘﻠﹼﺘﲔ ،ﻗﻠﻨﺎ :ﻻ ﻛﻼﻡ ﰲ ﻗﻮﺓ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﻣﺘﺎﻧﺘﻪ ﺇﻻﹼ ﺃﻧﻪ ﹶﻟ ﻤﺎ ﺛﺒﺖ ﺑﺎﻟﱪﻫﺎﻥ
ﺃﻥﹼ ﺍﳋﺎﻟﻖ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥﹼ ﻟﻘﺪﺭﺓ ﺍﻟﻌﺒﺪ ﻭﺇﺭﺍﺩﺗﻪ ﻣﺪﺧ ﹰﻼ ﰲ ﺑﻌﺾ
ﺍﻷﻓﻌﺎﻝ) (٥ﻛﺤﺮﻛﺔ ﺍﻟﺒﻄﺶ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﻛﺤﺮﻛﺔ ﺍﻻﺭﺗﻌﺎﺵ ،ﺍﺣﺘﺠﻨﺎ ﰲ ﺍﻟﺘﻔ ﺼﻲ
) (١ﻗﻮﻟﻪ] :ﻓﻴﻜﻮﻥ ﻓﻌﻠﻪ ...ﺇﱁ[ ﺃﻱ :ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﻳﻔﻌﻠـﻪ ﺑﺎﺧﺘﻴـﺎﺭﻩ ،ﻭﻋﻠـﻢ ﺫﻟـﻚ ﺑﻜـﻮﻥ ﻓﻌـﻞ
ﺍﻟﻌﺒﺪ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻭﺍﺟﺒﺎﹰ ،ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺮﻛﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﻋﻠﻢ ﺫﻟـﻚ ﻳﻜـﻮﻥ ﳑﺘﻨﻌـﹰﺎ ،ﻭﺍﻟﻮﺟـﻮﺏ ﻭﺍﻻﻣﺘﻨـﺎﻉ
ﻛﻼﳘﺎ ﻳﻀﺎﺩﺍﻥ ﻟﻼﺧﺘﻴﺎﺭ١٢ .
) (٢ﻗﻮﻟﻪ] :ﳏﻘﹼﻖ ﻟﻼﺧﺘﻴﺎﺭ[ ﻓﻼ ﻳﻜﻮﻥ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﻛﺤﺮﻛﺔ ﺍﳉﻤﺎﺩ ،ﻗﺎﻝ ﺍﶈﹼﻘـﻖ ﺍﻟـﺴﻴﺎﻟﻜﻮﰐ ﻣـﺎ ﻧـ ﺼﻪ :ﻻ
ﳜﻔﻰ ﻋﻠﻴﻚ ﺃ ﹼﻥ ﻣﺎ ﺫﻛﺮﻩ ﺇﻧﻤﺎ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻋﺪﻡ ﻛﻮﻧﻪ ﳎﺒﻮﺭﺍﹰ ﰲ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﺩﺭﺓ ﺑﺘﻮ ﺳﻂ ﺍﻻﺧﺘﻴﺎﺭ ،ﻭ ﺃﻣـﺎ
ﰲ ﻧﻔﺲ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻬﻮ ﻣﻀﻄ ﺮ ﳎﺒﻮﺭ ﻗﻄﻌـﹰﺎ ،ﻛﻤـﺎ ﺃﻧـﻪ ﺗﻌـﺎﱃ ﻣﻮﺟـﺐ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﺍﻹﺭﺍﺩﺓ ﻭ ﻏﲑﻫـﺎ ﻣـﻦ
ﺍﻟﺼﻔﺎﺕ ،ﻭ ﺇﻥ ﻛﺎﻥ ﳐﺘﺎﺭﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﺩﺭﺓ ﺑﺘﻮﺳﻄﻬﺎ ١٢.
) (٣ﻗﻮﻟﻪ] :ﻭﺃﻳﻀﺎﹰ ﻣﻨﻘﻮﺽ ...ﺇﱁ[ ﺍﳊﺎﺻﻞ ﺃﻧﻪ ﻟﻮ ﺗـﻢ ﺩﻟـﻴﻠﻜﻢ ﻟـﺰﻡ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﻮﺍﺟـﺐ ﺗﻌـﺎﱃ ﳎﺒـﻮﺭﺍﹰ ﰲ
ﺃﻓﻌﺎﻟﻪ؛ ﺇﺫ ﻗﺪ ﺗﻌﹼﻠﻖ ﻋﻠﻤﻪ ﻭ ﺇﺭﺍﺩﺗـﻪ ﰲ ﺍﻷﺯﻝ ﺑـﺼﺪﻭﺭﻫﺎ ﻋﻨـﻪ ،ﻓﻠـﻮ ﻛـﺎﻥ ﺗﻌﹼﻠﻘﻬﻤـﺎ ﺑـﺼﺪﻭﺭ ﺍﻟﻔﻌـﻞ ﺳـﺎﻟﺒﺎﹰ
ﻟﻼﺧﺘﻴﺎﺭ ﻟﺰﻡ ﺍﳉﱪ ﰲ ﺍﻟﻮﺍﺟﺐ ،ﻭﻫﻮ ﺑﺎﻃﻞ ﺇﲨﺎﻋﹰﺎ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﲢﺖ ﻗﺪﺭﺗﲔ ...ﺇﱁ[ ﻷﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﻘﺪﻭﺭ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﻛﻞﹼ ﻣﻨﻬﻤﺎ ﻋﻠـﻰ ﺍﻻﻧﻔـﺮﺍﺩ،
ﻭﻣﺴﺘﻐﻨﻴﺎﹰ ﻋﻦ ﻛﻞﹼ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ،ﻭﺍﻟﺘﻔﺼﻴﻞ ﰲ "ﺷﺮﺡ ﻫﺪﺍﻳﺔ ﺍﳊﻜﻤﺔ" ﻟﻠﺨﲑ ﺁﺑﺎﺩﻱ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﺪﺧﻼﹰ ﰲ ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ[ ﺑﺎﻟﺪﻭﺭﺍﻥ ﺑﺄﻧﻪ ﻣـﱴ ﲢﹼﻘـﻖ ﺍﻟﻘـﺪﺭﺓ ﲢﻘﹼـﻖ ﺍﻟﻔﻌـﻞ ،ﻭﻣـﱴ ﱂ ﺗﻮﺟـﺪ ﱂ
ﻳﻮﺟﺪ ،ﻭﺍﻟﺘﺮﺗﺐ ﺍﶈﺾ ﺍﳋﺎﺹ ﻋﻦ ﺍﳊﻜﻢ ﺑﺎﻟﺘﺎﺛﲑ ﺃﻭ ﻋﺪﻣﻪ ﻛﻤﺎ ﳛﻜﻢ ﺑﺪﻭﺭﺍﻥ ﺍﻹﺣﺮﺍﻕ ﻣﻊ ﻣـﺴﺎﺱ
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ﻋﻦ ﻫﺬﺍ ﺍﳌﻀﻴﻖ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺍﷲ ﺧﺎﻟﻖ ﻭﺍﻟﻌﺒﺪ ﻛﺎﺳﺐ ،ﻭﲢﻘﻴﻘﻪ ﺃ ﹼﻥ ﺻﺮﻑ#
ﺍﻟﻌﺒﺪ ﻗﺪﺭﺗﻪ) (١ﻭﺇﺭﺍﺩﺗﻪ ﺇﱃ ﺍﻟﻔﻌﻞ ﻛﺴﺐ ،ﻭﺇﳚﺎﺩ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻔﻌﻞ ﻋﻘﻴﺐ ﺫﻟﻚ)(٢
ﺧﻠﻖ) ،(٣ﻭﺍﳌﻘﺪﻭﺭ ﺍﻟﻮﺍﺣﺪ ﺩﺍﺧﻞ ﲢﺖ ﻗﺪﺭﺗﲔ ﻟﻜﻦ ﲜﻬﺘﲔ ﳐﺘﻠﻔﺘﲔ،
ﻓﺎﻟﻔﻌﻞ ﻣﻘﺪﻭﺭ ﺍﷲ ﺗﻌﺎﱃ ﲜﻬﺔ ﺍﻹﳚﺎﺩ ﻭﻣﻘﺪﻭﺭ ﺍﻟﻌﺒﺪ ﲜﻬﺔ ﺍﻟﻜﺴﺐ ،ﻭﻫﺬﺍ
ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﳌﻌﲎ ﺿﺮﻭﺭﻱ ﻭﺇﻥ ﱂ ﻧﻘﺪﺭ ﻋﻠﻰ ﺃﺯﻳﺪ ﻣﻦ ﺫﻟﻚ ﰲ ﺗﻠﺨﻴﺺ
ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﻔﺼﺤﺔ ﻋﻦ ﲢﻘﻴﻖ ﻛﻮﻥ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﳚﺎﺩﻩ ،ﻣﻊ ﻣﺎ
ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ،ﻭﳍﻢ ﰲ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻋﺒﺎﺭﺍﺕ ،ﻣﺜﻞ :ﺇ ﹼﻥ
ﺍﻟﻜﺴﺐ ﻭﺍﻗﻊ ﺑﺂﻟﺔ) (٤ﻭﺍﳋﻠﻖ ﻻ ﺑﺂﻟﺔ ،ﻭﺍﻟﻜﺴﺐ ﻣﻘﺪﻭﺭ ﻭﻗﻊ) (٥ﰲ ﳏ ﹼﻞ
ﻗﺪﺭﺗﻪ ﻭﺍﳋﻠﻖ ﻻ ﰲ ﳏ ﹼﻞ) (٦ﻗﺪﺭﺗﻪ.......................................،
ﺍﻟﻨﺎﺭ ﻭﺗﺮﺗﺒﻪ ﻋﻠﻴﻪ ،ﻻ ﺃﻧﻪ ﳛﻜﻢ ﺍﻟﻌﻘﻞ ﺑﺄ ﹼﻥ ﻟﻘﺪﺭﺗﻪ ﻣﺪﺧ ﹰﻼ ﻓﻴﻪ ﺑﺎﻟﺘﺄﺛﲑ ﺣﱴ ﻳﺼﲑ ﻣﻨﺎﻓﻴﺎﹰ ﻟﻘﻮﻟﻪ :ﺑﺄ ﹼﻥ ﺍﳋـﺎﻟﻖ
ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ١٢ .
) (١ﻗﻮﻟﻪ] :ﻗﺪﺭﺗﻪ[ ﻭﻫﺬﺍ ﺑﺄﻥ ﻳﺘﻌﹼﻠﻖ ﺇﺭﺍﺩﺓ ﺍﻟﻌﺒﺪ ﺑﺎﻟﻔﻌﻞ ،ﻓﻴﺨﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ½ﻗﺪﺭﺓ¼ ﻣﺘﻌﹼﻠﻘﺔ ﺑﺎﻟﻔﻌﻞ ،ﻭﻟﻮ ﻗ ﺪﻡ
ﺍﻟﺸﺎﺭﺡ ½ﺍﻹﺭﺍﺩﺓ¼ ﻟﻜﺎﻥ ﺃﺣﺴﻦ١٢ .ﻥ
) (٢ﻗﻮﻟﻪ] :ﻋﻘﻴﺐ ﺫﻟﻚ[ ﺃﻱ :ﺑﻌﺪ ﺻﺮﻑ ﺍﻟﻘﺪﺭﺓ ،ﻭﻻ ﳜﻔﻰ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺘﺄﺧﺮ ﺗﺄ ﺧﺮ ﺫﺍﰐﹼ ﻻ ﺯﻣﺎ ﹼﱐ ،ﻭﺇﻻﹼ ﻳﻠﺰﻡ
ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﻣﻊ ﺍﻟﻔﻌﻞ ،ﻭﻫﻮ ﺧﻼﻑ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ،ﻧﻌـﻢ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﺻـﺮﻑ ﺍﻹﺭﺍﺩﺓ ﻭﺣـﺪﻫﺎ
ﻳﻜﻮﻥ ﺍﻟﺘﺄﺧﺮ ﺯﻣﺎﻧﻴﹰﺎ ،ﻭﺳﻴﺠﻲﺀ ﺍﻟﺒﺤﺚ ﻓﻴﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺧﻠﻖ[ ﻣﻠﺨﺼﻪ ﺃﻥﹼ ﺍﻟﻌﺎﺩﺓ ﺍﻹﳍﻴﺔ ﺟﺎﺭﻳﺔ ﺑﺄﻧﻪ ﺇﺫﺍ ﺗﻌﻠﹼﻖ ﺇﺭﺍﺩﺓ ﺍﻟﻌﺒـﺪ ﺑﺎﻟﻔﻌـﻞ ،ﺧﻠـﻖ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻓﻴـﻪ
ﻗﺪﺭﺓ ﻣﺼﺮﻭﻓﺔ ﺇﱃ ﺍﻟﻔﻌﻞ ،ﹸﺛ ﻢ ﺧﻠﻖ ﻓﻴﻪ ﺍﻟﻔﻌﻞ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﺑﺂﻟﺔ[ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺴﻴﻒ ﻭﺍﻟﻘﻠﻢ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﻘﺪﻭﺭ ﻭﻗﻊ ...ﺇﱁ[ ﻣﺜﻼﹰ ½ﺍﻟﻘﻴﺎﻡ ﻣﻜﺴﻮﺏ ﺯﻳﺪ¼ ،ﻭﻫﻮ ﻭﺍﻗﻊ ﰲ ﳏ ﹼﻞ ﻗﺪﺭﺗﻪ ﺃﻋﲏ½ :ﺯﻳـﺪﺍ¼؛ ﻷ ﹼﻥ
ﺍﻟﻘﻴﺎﻡ ﻗﺎﺋﻢ ﺑﻪ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﺍﳋﻠﻖ ﻻ ﰲ ﳏ ﹼﻞ ...ﺇﱁ[ ﺃﻱ :ﺍﳊﺎﺻﻞ ﺑﺎﳋﻠﻖ ،ﻭﻗﻴﻞ :ﺍﻟﻔﻌﻞ ﺍﳌﺨﻠﻮﻕ ﻣﻘﺪﻭﺭ ﻻ ﻳﻘﻊ ﰲ
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ﻭﺍﻟﻜﺴﺐ ﻻ ﻳﺼﺢ ﺍﻧﻔﺮﺍﺩ) (١ﺍﻟﻘﺎﺩﺭ ﺑﻪ ﻭﺍﳋﻠﻖ ﻳﺼﺢ ﺍﻧﻔﺮﺍﺩﻩ ،ﻓﺈﻥ ﻗﻴﻞ) :(٢ﻓﻘﺪ#
ﺃﺛﺒﺘﻢ ﻣﺎ ﻧﺴﺒﺘﻢ ﺇﱃ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺇﺛﺒﺎﺕ ﺍﻟﺸﺮﻛﺔ .ﻗﻠﻨﺎ :ﺍﻟﺸﺮﻛﺔ) (٣ﺃﻥ ﳚﺘﻤﻊ
ﺍﺛﻨﺎﻥ ﻋﻠﻰ ﺷﻲﺀ ﻭﻳﺘﻔﺮﺩ ﻛ ﹼﻞ ﻣﻨﻬﻤﺎ) (٤ﺑِﻤﺎ ﻫﻮ ﻟﻪ ﺩﻭﻥ ﺍﻵﺧﺮ ﻛﺸﺮﻛﺎﺀ ﺍﻟﻘﺮﻳﺔ
ﻭﺍﶈﹼﻠﺔ ،ﻭﻛﻤﺎ ﺇﺫﺍ ﺟﻌﻞ ﺍﻟﻌﺒﺪ ﺧﺎﻟﻘﹰﺎ ﻷﻓﻌﺎﻟﻪ ﻭﺍﻟﺼﺎﻧﻊ ﺧﺎﻟﻘﺎﹰ ﻟﺴﺎﺋﺮ ﺍﻷﻋﺮﺍﺽ
ﻭﺍﻷﺟﺴﺎﻡ ،ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﺃﺿﻴﻒ ﺃﻣﺮ ﺇﱃ ﺷﻴﺌﲔ ﲜﻬﺘﲔ ﳐﺘﻠﻔﺘﲔ ﻛﺎﻷﺭﺽ
ﺗﻜﻮﻥ ﻣﻠﻜﺎﹰ ﷲ ﺗﻌﺎﱃ ﲜﻬﺔ ﺍﻟﺘﺨﻠﻴﻖ ﻭﻟﻠﻌﺒﺎﺩ ﲜﻬﺔ ﺛﺒﻮﺕ ﺍﻟﺘﺼﺮﻑ ،ﻭﻛﻔﻌﻞ
ﺍﻟﻌﺒﺪ ﻳﻨﺴﺐ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﲜﻬﺔ ﺍﳋﻠﻖ ﻭﺇﱃ ﺍﻟﻌﺒﺪ ﲜﻬﺔ ﺍﻟﻜﺴﺐ ،ﻓﺈﻥ ﻗﻴﻞ:
ﻓﻜﻴﻒ) (٥ﻛﺎﻥ ﻛﺴﺐ ﺍﻟﻘﺒﻴﺢ ﻗﺒﻴﺤﺎﹰ ﺳﻔﻬﺎﹰ ﻣﻮﺟﺒﺎﹰ ﻻﺳﺘﺤﻘﺎﻕ ﺍﻟﺬ ﻡ ﲞﻼﻑ
ﳏ ﹼﻞ ﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ،ﻣﺜﻼﹰ :ﻗﻴﺎﻡ ﺯﻳﺪ ﺻﺪﺭ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻘﻮﻡ ﺑﻪ ﺗﻌـﺎﱃ ،ﺑـﻞ ﻫـﻮ ﻗـﺎﺋﻢ ﺑﺰﻳـﺪ
ﺍﻟﺬﻱ ﻫﻮ ﻛﺎﺳﺒﻪ١٢ .
) (١ﻗﻮﻟﻪ] :ﻻ ﻳﺼ ﺢ ﺍﻧﻔﺮﺍﺩ ...ﺇﱁ[ ﻓﺎ ﹼﻥ ﳎـ ﺮﺩ ﺍﻟﻜـﺴﺐ ﻟـﻴﺲ ﺑﻜـﺎ ٍﻑ ﰲ ﻭﺟـﻮﺩ ﺍﳌﻜـﺴﻮﺏ ،ﺑـﻞ ﳛﺘـﺎﺝ
ﺍﻟﻜﺎﺳﺐ ﰲ ﻭﺟﻮﺩﻩ ﺇﱃ ﺍﳋﻠﻖ ﻋﻘﻴﺐ ﺻﺮﻑ ﺍﻟﻘﺪﺭﺓ ﲞﻼﻑ ﺍﳋﻠﻖ؛ ﻷﻧﻪ ﻳﺴﺘﻐﲏ ﻋﻦ ﺍﻟﻜﺴﺐ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ ...ﺇﱁ[ ﺣﺎﺻﻞ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺃﻥ ﻳﻘﺎﻝ :ﻟﻮ ﻛﺎﻥ ﻟﻠﻌﺒﺪ ﻗﺼﺪ ﻭﺍﺧﺘﻴﺎﺭ ﰲ ﺃﻓﻌﺎﻟﻪ ﻟﺰﻡ ﺇﺛﺒـﺎﺕ
ﻣﺎ ﻧﺴﺒﺘﻢ ﺇﱃ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺇﺛﺒﺎﺕ ﺍﻟﺸﺮﻛﺔ ﺑﲔ ﺍﷲ ﻭﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ،ﻓﺎﳌﻠﺰﻭﻡ ﻣﺜﻠﻪ" ١٢ .ﺭ"
) (٣ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ :ﺍﻟﺸﺮﻛﺔ ...ﺇﱁ[ ﻳﻌﲏ :ﺃﺎ ﺗﺘﺼ ﻮﺭ ﺇﻧﻤﺎ ﺑﺎﺧﺘﻼﻑ ﺍﶈﻞﹼ ،ﻭﻟﻮ ﺑﺎﻟﺘﻮ ﻫﻢ ﻛﺎﻟﺸﺮﻛﺔ ﰲ ﻣﻠـﻚ
ﺍﻟﻌﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻻ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻔﻌﻞ ،ﻓـﻼ ﻳﺘـﻮﻫﻢ ﻣـﺎ ﻳﺘـﻮ ﻫﻢ ،ﻭﺍﳊـﻖ ﺃﻥ ﻳﻘـﺎﻝ :ﺍﳌﻤﻨـﻮﻉ ﻫـﻮ ﺍﻟـﺸﺮﻛﺔ ﰲ
ﺍﳋﺎﻟﻘﻴﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﳏ ﹼﻞ ﻭﺍﺣﺪ ﺃﻭ ﰲ ﳏﻠﹼﲔ ،ﻻ ﺷﺮﻛﺔ ﻣﻄﻠﻖ ﺍﻟﺪﺧﻞ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٤ﻗﻮﻟﻪ] :ﻭﻳﺘﻔ ﺮﺩ ﻛ ﹼﻞ ﻣﻨﻬﻤﺎ ...ﺇﱁ[ ﺃﻱ :ﻳﻜﻮﻥ ﻟﻜﻞﹼ ﻣﻨﻬﻤﺎ ﺣ ﺼﺔ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬـﺎ ﺁﺧـﺮ ،ﺳـﻮﺍﺀ ﻛﺎﻧـﺖ
ﺍﳊﺼﺔ ﻣﻘﺴﻮﻣﺔ ﺃﻭ ﻏﲑ ﻣﻘﺴﻮﻣﺔ١٢ .ﻥ
) (٥ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ...ﺇﱁ[ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﺘﺠﻪ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻭﺍﻟﻜﺴﺐ ﻻ ﻳﺼﺢ ﺍﻧﻔﺮﺍﺩ ﺍﻟﻘـﺎﺩﺭ ﺑـﻪ...
ﺇﱁ¼ ﺣﺎﺻﻠﻪ :ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻌﻠﹼﻖ ﺍﻟﻜﺴﺐ ﻭﺍﳋﻠﻖ ﻭﺍﺣﺪﹰﺍ ،ﻭﳘﺎ ﻣﺸﺘﺮﻛﺎﻥ ﰲ ﺍﻟﺘﻌﻠﹼﻖ ﺑﺎﻟﻔﻌﻞ ،ﻓﻠـﻢ ﺻـﺎﺭ
ﻛﺴﺐ ﺍﻟﻘﺒﻴﺢ ﻗﺒﻴﺤﹰﺎ ﺩﻭﻥ ﺧﻠﻘﻪ ﻣﻊ ﺃ ﹼﻥ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﻟﺘﻌﹼﻠﻖ ﻳﻘﺘﻀﻲ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺗﻔﺎﻭﺕ ﺃﺻﻼﹰ ﰲ
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ﺧﻠﻘﻪ؟ ﻗﻠﻨﺎ :ﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃ ﹼﻥ ﺍﳋﺎﻟﻖ ﺣﻜﻴﻢ ﻻ ﳜﻠﻖ ﺷﻴﺌﹰﺎ ﺇﻻﹼ ﻭﻟﻪ ﻋﺎﻗﺒﺔ ﲪﻴﺪﺓ#
ﻭﺇﻥ ﱂ ﻧﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ،ﻓﺠﺰﻣﻨﺎ ﺑﺄﻥﹼ ﻣﺎ ﻧﺴﺘﻘﺒﺤﻪ ﻣﻦ ﺍﻷﻓﻌﺎﻝ) (١ﻗﺪ ﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻬﺎ
ِﺣﻜﻢ ﻭﻣﺼﺎﱀ ،ﻛﻤﺎ ﰲ ﺧﻠﻖ ﺍﻷﺟﺴﺎﻡ ﺍﳋﺒﻴﺜﺔ ﺍﻟﻀﺎ ﺭﺓ ﺍﳌﺆﳌﺔ ﲞﻼﻑ
ﺍﻟﻜﺎﺳﺐ ،ﻓﺈﻧﻪ ﻗﺪ ﻳﻔﻌﻞ ﺍﳊﺴﻦ ﻭﻗﺪ ﻳﻔﻌﻞ ﺍﻟﻘﺒﻴﺢ ،ﻓﺠﻌﻠﻨﺎ ﻛﺴﺒﻪ ﻟﻠﻘﺒﺢ ﻣﻊ
ﻭﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﻗﺒﻴﺤﹰﺎ ﺳﻔﻬﺎﹰ ﻣﻮﺟﺒﹰﺎ ﻻﺳﺘﺤﻘﺎﻕ ﺍﻟﺬ ﻡ ﻭﺍﻟﻌﻘﺎﺏ) .ﻭﺍﳊﺴﻦ
ﻣﻨﻬﺎ( ﺃﻱ :ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﻣﺘﻌﻠﹼﻖ ﺍﳌﺪﺡ ﰲ ﺍﻟﻌﺎﺟﻞ) (٢ﻭﺍﻟﺜﻮﺍﺏ
ﰲ ﺍﻵﺟﻞ ،ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﻳﻔ ﺴﺮ ﺑِﻤﺎ ﻻ ﻳﻜﻮﻥ ﻣﺘﻌﻠﹼﻘﺎﹰ ﻟﻠﺬ ﻡ ﻭﺍﻟﻌﻘﺎﺏ ﻟﻴﺸﻤﻞ
ﺍﳌﺒﺎﺡ)) .(٣ﺑﺮﺿﺎﺀ ﺍﷲ ﺗﻌﺎﱃ( ﺃﻱ :ﺑﺈﺭﺍﺩﺗﻪ ﻣﻦ ﻏﲑ ﺍﻋﺘﺮﺍﺽ) .ﻭﺍﻟﻘﺒﻴﺢ ﻣﻨﻬﺎ(
ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﻣﺘﻌﹼﻠﻖ ﺍﻟﺬ ﻡ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻟﻌﻘﺎﺏ ﰲ ﺍﻵﺟﻞ) .ﻟﻴﺲ ﺑﺮﺿﺎﺋﻪ()(٤
ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ١٢ .
) (١ﻗﻮﻟﻪ] :ﻣﺎ ﻧﺴﺘﻘﺒﺤﻪ ﻣﻦ ﺍﻷﻓﻌﺎﻝ[ ﺃﻱ :ﻣﺎ ﳓﺴﺒﻪ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﻗﺒﻴﺤﺎﹰ ،ﰲ ﺧﻠﻘﻪ ﻣـﺼﺎﱀ ﻭﻓﻮﺍﺋـﺪ ،ﻓـﺎﳋﻠﻖ
ﺣﺴﻦ ﻭﻛﺴﺒﻪ ﻗﺒﻴﺢ١٢ .
) (٢ﻗﻮﻟﻪ] :ﰲ ﺍﻟﻌﺎﺟﻞ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻵﺟﻞ ﺍﻵﺧﺮﺓ ﻭﻫﺬﺍ ﺃﻛﺜـﺮ ﻱ ،ﻭﺇ ﹼﻻ ﻓﺎﳌـﺪﺡ ﻳﺘﺤﹼﻘـﻖ ﰲ ﺍﻷﺟـﻞ
ﺃﻳﻀﺎﹰ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺳ ﹶﻼﻡ ﻋﹶﻠﻴﻜﹸ ﻢ ِﻃﺒﺘﻢ ﹶﻓﺎﺩ ﺧﹸﻠﻮ ﻫـﺎ ﺧﺎِﻟـﺪِﻳﻦ]﴾ﺍﻟﺰﻣـﺮ ،[٧٣ :ﻭﻛـﺬﺍ ﺍﳉـﺰﺍﺀ ﻗـﺪ
ﻳﻮﺟﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻭﺭﺩ ½ﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﻲ ﻏﻀﺐ ﺍﻟﺮ ﺏ ﻭﺗﺮ ﺩ ﺍﻟﺒﻼﺀ ﻭﺗﺰﻳﺪ ﰲ ﺍﻟﻌﻤﺮ¼ " ١٢ﻧﻈﻢ"
) (٣ﻗﻮﻟﻪ] :ﻟﻴﺸﻤﻞ ﺍﳌﺒﺎﺡ[ ﺃﻱ :ﺇﻧﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﺣﺴﻦ ﻟﻴﺪﺧﻞ ﺍﳌﺒﺎﺡ ﰲ ﺍﳊﺴﻦ ،ﲞﻼﻑ ﺍﻟﺘﻔـﺴﲑ
ﺍﻷ ﻭﻝ ،ﻓﺈﻧﻪ ﻳﻠﺰﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺒﺎﺡ ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ،ﻫﺬﺍ .ﻭﻻ ﳜﻔﻰ ﻋﻠﻴـﻚ ﺃ ﹼﻥ ﺍﻟﺘﻔـﺴﲑ
ﺍﻟﺜﺎﱐ ﻟﻠﺤﺴﻦ ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﳌﻜﺮﻭﻩ ﻣﻦ ﺍﻟﻘﺒﻴﺢ ﺃﻳﻀﹰﺎ ،ﻓﺎﻷﻭﺟـﻪ ﻣـﺎ ﰲ "ﺷـﺮﺡ ﺍﳌﻮﺍﻗـﻒ" ﻧـ ﺼﻪ :ﺍﻟﻘﺒـﻴﺢ
ﻋﻨﺪﻧﺎ ﻣﺎ ﻲ ﻋﻨﻪ ﺷﺮﻋﹰﺎ ﻲ ﲢﺮﱘ ﺃﻭ ﺗﻨـﺰﻳﻪ ،ﻭﺍﳊـﺴﻦ ﲞﻼﻓـﻪ ﻛﺎﻟﻮﺍﺟـﺐ ﻭﺍﳌﻨـﺪﻭﺏ ﻭﺍﳌﺒـﺎﺡ ﻋﻨـﺪ
ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﻗﺒﻴﻞ ﺍﳊﺴﻦ ﻭﻛﻔﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﻧﻪ ﺣﺴﻦ ﺑﺎﻻﺗﻔﺎﻕ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻴﺲ ﺑﺮﺿﺎﺋﻪ[ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺻﻞ ،ﻭﻫﻮ ﺃﻥﹼ ﺍﳊ ﺐ ﻭﺍﻟﺮﺿﺎ ﻫﻞ ﻫﻮ ﺍﻹﺭﺍﺩﺓ ﺃﻭ ﻫﻮﺻـﻔﺔ
ﻣﻐـﺎﻳﺮﺓ ﻟـﻺﺭﺍﺩﺓ؟ ﻓﺎﳌﻌﺘﺰﻟـﺔ ﳚﻌﻠﻮﻤـﺎ ﺟﻨـﺴﺎﹰ ﻭﺍﺣـﺪﹰﺍ ،ﻭﺃﻣـﺎ ﲨـﺎﻫﲑ ﺍﻟﻨـﺎﺱ ﻣـﻦ ﺃﻫـﻞ ﺍﻟﻜـﻼﻡ ﻭﺍﻟﻔﻘـﻪ
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ِﻟ ﻤﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺽ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻭﻻﹶ ﻳ ﺮﺿﻰ ِﻟﻌِﺒﺎ ِﺩﻩِ ﺍﻟﹾ ﹸﻜ ﹾﻔ ﺮ﴾]ﺍﻟﺰﻣﺮ#،[٧ :
ﻳﻌﲏ :ﺃ ﹼﻥ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻜ ﹼﻞ ،ﻭﺍﻟﺮﺿﺎﺀ ﻭﺍﶈﺒﺔ ﻭﺍﻷﻣﺮ
ﻻ ﻳﺘﻌﹼﻠﻖ ﺇ ﹼﻻ ﺑﺎﳊﺴﻦ ﺩﻭﻥ ﺍﻟﻘﺒﻴﺢ.
)ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻊ ﺍﻟﻔﻌﻞ() (١ﺧﻼﻓﺎﹰ ﻟﻠﻤﻌﺘﺰﻟﺔ)) .(٢ﻭﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ
ﻳﻜﻮﻥ ﺎ ﺍﻟﻔﻌﻞ( ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺫﻛﺮﻩ ﺻﺎﺣﺐ "ﺍﻟﺘﺒﺼﺮﺓ" ﻣﻦ ﺃ ﹼﺎ ﻋﺮﺽ
ﳜﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﻴﻮﺍﻥ ﻳﻔﻌﻞ ﺑﻪ ﺍﻷﻓﻌﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ،ﻭﻫﻲ ﻋﹼﻠﺔ ﻟﻠﻔﻌﻞ)،(٣
ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃ ﹼﺎ ﺷﺮﻁ ﻷﺩﺍﺀ ﺍﻟﻔﻌﻞ) (٤ﻻ ﻋﹼﻠﺔ ،ﻭﺑﺎﳉﻤﻠﺔ) (٥ﻫﻲ ﺻﻔﺔ
ﳜﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ........................................................
ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﺼﻮﻑ ،ﻓﻴﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻟﻨﻮﻋﲔ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﻳِ ﻤﺔ ﺍﻟﻔﻘﻬـﺎﺀ ﻣـﻦ ﺃﺻـﺤﺎﺏ ﺇﻣﺎﻣﻨـﺎ ﺍﻷﻋﻈـﻢ ﺃﰊ
ﺣﻨﻴﻔﺔ ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻫﻢ ،ﻫﻮﻗـﻮﻝ ﺍﳌﺜﺒـﺘﲔ ﻟﻠﻘـﺪﺭ ﻣﺜـﻞ ﺍﻟـﺸﻴﺦ ﺃﰊ
ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮ ﻱ ﻛﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺍﳉﻮﻳ ﲏ ،ﻓﺎﻟﻨﺼﻮﺹ ﻗﺪ ﺻ ﺮﺣﺖ ﺑﺄ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻﻳﺮﺿﻰ ﺍﻟﻜﻔـﺮ
ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ،ﻭﻻ ﳛﺐ ﺫﻟﻚ ﻣـﻊ ﻛـﻮﻥ ﺍﳊـﻮﺍﺩﺙ ﻛﹼﻠﻬـﺎ ﲟـﺸﻴﺌﺔ ﺍﷲ ﺗﻌـﺎﱃ ،ﻛـﺬﺍ ﻗـﺎﻝ ﺑﻌـﺾ
ﺍﻟﻌﻠﻤﺎﺀ١٢ .
) (١ﻗﻮﻟﻪ] :ﻣﻊ ﺍﻟﻔﻌﻞ[ ﻓﺒﻴﻨﻬﻤﺎ ﻣﻘﺎﺭﻧﺔ ﺯﻣﺎﻧﺎﹰ؛ ﻷﻥﹼ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺫﺍﺗﺎﹰ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﻠﻤﻌﺘﺰﻟﺔ[ ﻓﻬﻢ ﻳﻘﻮﻟﻮﻥ :ﺇ ﹼﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺳﺎﺑﻘﺔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﹼﺔ ﻟﻠﻔﻌﻞ[ ﺃﻱ :ﻋﹼﻠﺔ ﻋﺎﺩﻳﺔ ﻭ ﻫﻲ ﻣﺎ ﻳﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ﻭﺟـﻮﺩﹰﺍ ﻭ ﻋـﺪﻣﹰﺎ ،ﻛﺎﻟﻨـﺎﺭ ﻣـﻊ ﺍﻹﺣـﺮﺍﻕ،
ﻭﺟﻪ ﺍﻹﺷﺎﺭﺓ ﺇﻳﺮﺍﺩ ﻟﻔﻆ ﺍﻟﺒﺎﺀ ﻭ ﻫﻲ ﻟﻠﻌﻠﻴﺔ.
) (٤ﻗﻮﻟﻪ] :ﺷﺮﻁ ﻷﺩﺍﺀ ﺍﻟﻔﻌﻞ[ ﺃﻱ :ﺷﺮﻁ ﻋﺎﺩﻱ ﻛﻴﺒﺲ ﺍﳌﻼﻗﻲ ﻟﻠﻨـﺎﺭ ،ﻓـﺈ ﹼﻥ ﺍﻟﻴـﺒﺲ ﺷـﺮﻁ ﻟﻺﺣـﺮﺍﻕ؛ ﻷﻧـﻪ
ﻟﻴﺲ ﻟﻘﺪﺭﺓ ﺍﻟﻌﺒﺪ ﺗﺄﺛﲑ ﰲ ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ ﻋﻨﺪﻧﺎ ،ﻭﻗﺪ ﻓ ﺮﻕ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ ﺑـﲔ ﻛـﻼﻡ ﺻـﺎﺣﺐ "ﺍﻟﺘﺒـﺼﺮﺓ"
ﻭﻛﻼﻡ ﺍﳉﻤﻬﻮﺭ ﺑﻘﻮﻟﻪ :ﻟﻚ ﺃﻥ ﺗﻘﻮﻝ :ﻣﻦ ﺷﺄﺎ ﺍﻟﺘـﺄﺛﲑ ﻋﻨـﺪﻩ ،ﻭﻣـﻦ ﺷـﺄﺎ ﺗﻮﹼﻗـﻒ ﺗـﺄﺛﲑ ﺍﻟﻔﺎﻋـﻞ ﻋﻠﻴـﻪ
ﻋﻨﺪﻫﻢ ،ﻓﺘﺄﻣﻞ١٢ .
!٢١٦ ) (٥ﻗﻮﻟﻪ] :ﻭﺑﺎﳉﻤﻠﺔ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻋﹼﻠﺔ ﻟﻠﻔﻌﻞ ﺃﻭ ﺷﺮﻃﹰﺎ ﻟﻪ".
ﻋﻨﺪ ﻗﺼﺪ) (١ﺍﻛﺘﺴﺎﺏ ﺍﻟﻔﻌﻞ ﺑﻌﺪ ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ،ﻓﺈﻥ ﻗﺼﺪ ﻓﻌﻞ#
ﺍﳋﲑ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪﺭﺓ ﻓﻌﻞ ﺍﳋﲑ ﻓﻴﺴﺘﺤ ﻖ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻮﺍﺏ ،ﻭﺇﻥ ﻗﺼﺪ
ﻓﻌﻞ ﺍﻟﺸ ﺮ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪﺭﺓ ﻓﻌﻞ ﺍﻟﺸ ﺮ ،ﻓﻜﺎﻥ ﻫﻮ ﺍﳌﻀﻴﻊ ﻟﻘﺪﺭﺓ) (٢ﻓﻌﻞ
ﺍﳋﲑ ،ﻓﻴﺴﺘﺤ ﻖ ﺍﻟﺬﻡ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﳍﺬﺍ) (٣ﺫﻡ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺑﺄ ﹼﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ
ﺍﻟﺴﻤﻊ) ،(٤ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻋﺮﺿﺎﹰ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺎﺭﻧﺔ ﻟﻠﻔﻌﻞ
ﺑﺎﻟﺰﻣﺎﻥ ﻻ ﺳﺎﺑﻘﺔ ﻋﻠﻴﻪ ،ﻭﺇ ﹼﻻ ﻟﺰﻡ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﺑﻼ ﺍﺳﺘﻄﺎﻋﺔ ﻭﻗﺪﺭﺓ ﻋﻠﻴﻪ) (٥ﻟِ ﻤﺎ
ﻣﺮ ﻣﻦ ﺍﻣﺘﻨﺎﻉ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ) ،(٦ﻓﺈﻥ ﻗﻴﻞ :ﻟﻮ ﺳﻠﹼﻤﺖ) (٧ﺍﺳﺘﺤﺎﻟﺔ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ
) (١ﻗﻮﻟﻪ] :ﻋﻨﺪ ﻗﺼﺪ ...ﺇﱁ[ ﻭ ﺬﺍ ﺧﺮﺝ ﺍﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳊﻴﺎﺓ؛ ﻷﻥﹼ ﻛ ﻼ ﻣﻨﻬﺎ ﻟﻴﺲ ﳐﻠﻮﻗﺎﹰ ﻋﻨـﺪ ﻗـﺼﺪ
ﺍﻻﻛﺘﺴﺎﺏ ،ﺃﻣﺎ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻌﻠﻢ ﻓﻠﺴﺒﻘﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻘـﺼﺪ ،ﻭﻟـﻮ ﺑﺘﺠـ ﺪﺩ ﺍﻷﻣﺜـﺎﻝ ،ﻭﺃﻣـﺎ ﺍﻹﺭﺍﺩﺓ ﻓﻸﻧﻬـﺎ ﻋـﲔ
ﺍﻟﻘﺼﺪ ،ﻓﻼ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﳜﻠﻖ ﻋﻨﺪ ﺍﻟﻘﺼﺪ " ١٢.ﺭ"
) (٢ﻗﻮﻟﻪ] :ﻓﻜﺎﻥ ﻫﻮ ﺍﳌﻀﻴﻊ ﻟﻘﺪﺭﺓ[ ﻳﺸﲑ ﺇﱃ ﻭﺟﻪ ﺍﻟﺬﻡ ﰲ ﺗﺮﻙ ﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﺇﻥ ﱂ ﻳﻜﺘﺴﺐ ﺍﻟﻘﺒﻴﺢ ،ﻭﻫـﻮ
ﻻ ﻳﻨﺎﰲ ﺍﻟﺬﻡ ﰲ ﻓﻌﻞ ﺍﻟﺸﻬﺒﺎﺕ ﺑﻮﺟٍﻪ ﺁﺧﺮ ،ﻭﻫﻮ ﺻﺮﻑ ﺍﻟﻘﺪﺭﺓ ﺇﻟﻴﻪ ﻋﻠﻰ ﻣﺎ ﺳﻴﺠﻲﺀ" ١٢ .ﺧﻴﺎﱄ".
) (٣ﻗﻮﻟﻪ] :ﻭﳍﺬﺍ[ ﺃﻱ :ﻷﺟﻞ ﺃ ﹼﻥ ﻗﺎﺻﺪ ﻓﻌﻞ ﺍﻟﺸ ﺮ ﻣﻀﻴﻊ ﻟﻘﺪﺭﺓ ﻓﻌﻞ ﺍﳋﲑ١٢ .
) (٤ﻗﻮﻟـﻪ] :ﻻ ﻳـﺴﺘﻄﻴﻌﻮﻥ ﺍﻟـﺴﻤﻊ[ ﺃﻱ :ﻻ ﻳﻘـﺼﺪﻭﻥ ﲰـﻊ ﺍﳊـﻖ ﻋﻠـﻰ ﻭﺟـﻪ ﺍﻟﻘﺒـﻮﻝ ،ﻓـﻼ ﳜﻠـﻖ ﻓـﻴﻬﻢ
ﺍﻻﺳﺘﻄﺎﻋﺔ ﻋﻠﻰ ﲰﻌﻪ ،ﻭﻟﻮ ﻗﺼﺪﻭﻩ ﳋﻠﻘﻬﺎ ﻓﻴﻬﻢ ،ﻓﻬﻢ ﺍﳌﻀﻴﻌﻮﻥ ﳍﺎ"١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﺑﻼ ﺍﺳﺘﻄﺎﻋﺔ ﻭﻗﺪﺭﺓ ﻋﻠﻴﻪ[ ﻭﻫﻮ ﳑﻨﻮﻉ ﻋﺎﺩﺓﹰ؛ ﻷﻥﹼ ﺍﻟﻘﺪﺭﺓ ﺇﻣﺎ ﻋﹼﻠﺔ ﺃﻭ ﺷﺮﻁ ﰲ ﺍﻟﻌﺎﺩﺓ ،ﻭﻻ ﻳﻮﺟﺪ
ﻣﻌﻠﻮﻝ ﻭﻣﺸﺮﻭﻁ ﺑﺪﻭﻥ ﺍﻟﻌﹼﻠﺔ ﻭﺍﻟﺸﺮﻁ ،ﻭﺣﻴﻨﺌﺬ ﻻ ﻳﺮﺩ ﺑﺄﻥﹼ ﻫﺬﺍ ﺇﻟﺰﺍﻡ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟـﺔ؛ ﺇﺫ ﻫـﻢ ﻳﻘﻮﻟـﻮﻥ :ﺇ ﹼﻥ
ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ ﺑﻼ ﻗﺪﺭﺓ ﺍﻟﻌﺒﺪ ﳏـﺎﻝ ،ﻻ ﺍﻷﺷـﺎﻋﺮﺓ؛ ﺇﺫ ﻻ ﺗـﺎﺛﲑ ﻋﻨـﺪﻫﻢ ﻟﻘـﺪﺭﺓ ﺍﻟﻌﺒـﺪ ﺃﺻـﻼﹰ ،ﻭﺟـﻪ ﻋـ ﺪﻡ
ﺍﻟﻮﺭﻭﺩ ﺃﻥﹼ ﻫﺬﺍ ﺍﳌﻨﻊ ﻣﻨﻊ ﻋﺎﺩ ﻱ ﻻ ﻋﻘﻠ ﻲ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻣﺘﻨﺎﻉ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ[ ﻓﻼ ﻧﻘﺾ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ؛ ﺇﺫ ﻟﻴﺴﺖ ﻣﻦ ﻗﺒﻴﻞ ﺍﻷﻋﺮﺍﺽ ﻋﻨﺪﻫﻢ١٢ .
"ﺧﻴﺎﱄ".
) (٧ﻗﻮﻟﻪ] :ﻟﻮ ﺳﹼﻠﻤﺖ ...ﺇﱁ[ ﺃﻱ :ﻻ ﻧﺴﻠﹼﻢ ﺍﻣﺘﻨﺎﻉ ﺍﻷﻋﺮﺍﺽ ،ﻭﺇﻥ ﺳﹼﻠﻤﻨﺎﻩ ﻓﻼ ﻧﺰﺍﻉ ﰲ ﺇﻣﻜﺎﻥ ﲡ ﺪﺩ ﺍﻷﻣﺜﺎﻝ
Å
! "٢١٧
ﻓﻼ ﻧﺰﺍﻉ ﰲ ﺇﻣﻜﺎﻥ ﲡﺪﺩ ﺍﻷﻣﺜﺎﻝ ﻋﻘﻴﺐ ﺍﻟﺰﻭﺍﻝ ،ﻓﻤﻦ ﺃﻳﻦ ﻳﻠﺰﻡ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ#
ﺑﺪﻭﻥ ﺍﻟﻘﺪﺭﺓ؟ ﻗﻠﻨﺎ :ﺇﻧﻤﺎ ﻧ ﺪﻋﻲ ﻟﺰﻭﻡ ﺫﻟﻚ) (١ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺎ ﺍﻟﻔﻌﻞ
ﻫﻲ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ) ،(٢ﻭﺃﻣﺎ ﺇﺫﺍ ﺟﻌﻠﺘﻤﻮﻫﺎ ﺍﳌﺜﻞ ﺍﳌﺘﺠ ﺪﺩ ﺍﳌﻘﺎﺭﻥ ﻓﻘﺪ ﺍﻋﺘﺮﻓﺘﻢ
ﺑﺄﻥﹼ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺎ ﺍﻟﻔﻌﻞ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻣﻘﺎﺭﻧﺔ ﻟﻪ) ،(٣ﹸﺛ ﻢ ﺇﻥ ﺍ ﺩﻋﻴﺘﻢ ﺃﻧﻪ ﻻ ﺑ ﺪ
ﳍﺎ) (٤ﻣﻦ ﺃﻣﺜﺎﻝ ﺳﺎﺑﻘﺔ ﺣﱴ ﻻ ﳝﻜﻦ ﺍﻟﻔﻌﻞ ﺑﺄ ﻭﻝ ﻣﺎ ﳛﺪﺙ ﻣﻦ ﺍﻟﻘﺪﺭﺓ
ﻓﻌﻠﻴﻜﻢ ﺍﻟﺒﻴﺎﻥ) (٥ﻭﺃﻣﺎ ﻣﺎ ﻳﻘﺎﻝ) :(٦ﻟﻮ ﻓﺮﺿﻨﺎ ﺑﻘﺎﺀ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﺇﱃ ﺁﻥ ﺍﻟﻔﻌﻞ
ﺇﻣﺎ ﺑﺘﺠ ﺪﺩ ﺍﻷﻣﺜﺎﻝ) (٧ﻭﺇﻣﺎ ﺑﺎﺳﺘﻘﺎﻣﺔ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ) ،(٨ﻓﺈﻥ ﻗﺎﻟﻮﺍ ﲜﻮﺍﺯ ﻭﺟﻮﺩ
ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ،ﻓﻴﺠﻮﺯ ﺃﻥ ﺗﻨﻌﺪﻡ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻳﺘﺠﺪﺩ ﻣﺜﻠﻬﺎ ﰲ ﻛ ﹼﻞ ﺁﻥ ،ﺣـﱴ
ﰲ ﺁﻥ ﻭﻗﻮﻉ ،ﻓﻼ ﻳﻠﺰﻡ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﺑﺪﻭﻥ ﺍﻟﻘﺪﺭﺓ١٢ .
) (١ﻗﻮﻟﻪ] :ﻟﺰﻭﻡ ﺫﻟﻚ[ ﺃﻱ :ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﺑﻼ ﻗﺪﺭﺓ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﻲ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ[ ﻭﺣﻴﻨﺌﺬ ﻳﻠﺰﻡ ﻭﻗﻮﻉ ﺍﻟﻔﻌـﻞ ﺑـﻼ ﻗـﺪﺭﺓ ﺑـﻼ ﺷـﺒﻬﺔ؛ ﻷ ﹼﻥ ﺍﻟﻘـﺪﺭﺓ ﺍﻟـﺴﺎﺑﻘﺔ ﻗـﺪ
ﺍﻧﻌﺪﻣﺖ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺇ ﹼﻻ ﻣﻘﺎﺭﻧﺔ ﻟﻪ[ ﻷﻥﹼ ﺍﻟﻜﻼﻡ ﰲ ﺷﺨﺺ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺎ ﺍﻟﻔﻌﻞ ،ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻﹼ ﺍﳌﺜـﻞ ﺍﳌﻘـﺎﺭﻥ
ﻟﻪ ،ﻭﺃﻣﺎ ﺍﻷﻣﺜﺎﻝ ﺍﻟﺴﺎﺑﻘﺔ ﻓﻬﻲ ﻏﲑﻫﺎ ﺑﺎﻟﺸﺨﺺ ،ﻭﻟﻮ ﺷﺎﺭﻛﺘﻬﺎ ﻧﻮﻋﺎﹰ ،ﻭﱂ ﻳﻮﺟﺪ ﻭﱂ ﻳﻘﻢ ﺎ ﺍﻟﻔﻌﻞ ،ﻓﻬﻲ
ﻣﻠﻐﺎﺓ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻓﻠﺰﻡ ﻣﻘﺎﺭﻧﺔ ﻣﺎ ﻓﻴﻪ ﺍﻟﻜﻼﻡ ﻟﻠﻔﻌﻞ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٤ﻗﻮﻟﻪ] :ﻻ ﺑ ﺪ ﳍﺎ[ ﺃﻱ :ﻟﻠﻘﺪﺭﺓ ﺍﻟﱵ ﺎ ﺍﻟﻔﻌﻞ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﻌﻠﻴﻜﻢ ﺍﻟﺒﻴﺎﻥ[ ﺃﻱ :ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑ ﺪ ﳍﺎ ﻣﻦ ﺃﻣﺜﺎﻝ ﺳﺎﺑﻘﺔ" ١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﺃﻣﺎ ﻣﺎ ﻳﻘﺎﻝ[ ﰲ ﺟﻮﺍﺏ ﺍﻟﺴﺆﺍﻝ ﺍﳌﺬﻛﻮﺭ ﻭﺍﻟﻘﺎﺋﻞ ﺻﺎﺣﺐ "ﺍﻟﻜﻔﺎﻳﺔ"١٢ .
) (٧ﻗﻮﻟﻪ] :ﺑﺘﺠﺪﺩ ﺍﻷﻣﺜﺎﻝ[ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻣﺘﻨﺎﻉ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ١٢ .
) (٨ﻗﻮﻟﻪ] :ﺑﺎﺳﺘﻘﺎﻣﺔ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ[ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻔﻼﺳﻔﺔ ﻭﲨﻬﻮﺭ ﺍﳌﻌﺘﺰﻟﺔ ،ﺳﻮﻯ ﺍﻷﺯﻣﻨﺔ ﻭﺍﳊﺮﻛﺎﺕ
ﻭﺍﻷﺻﻮﺍﺕ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ""
!٢١٨
ﺍﻟﻔﻌﻞ ﺎ ﰲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ) (١ﻓﻘﺪ ﺗﺮﻛﻮﺍ ﻣﺬﻫﺒﻬﻢ ،ﺣﻴﺚ ﺟﻮﺯﻭﺍ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻔﻌﻞ#
ﺍﻟﻘﺪﺭﺓ ،ﻭﺇﻥ ﻗﺎﻟﻮﺍ ﺑﺎﻣﺘﻨﺎﻋﻪ) (٢ﻟﺰﻡ ﺍﻟﺘﺤﻜﹼﻢ ﻭﺍﻟﺘﺮﺟﻴﺢ ﺑﻼ ﻣﺮﺟﺢ؛ ﺇﺫ ﺍﻟﻘﺪﺭﺓ
ﲝﺎﳍﺎ ﱂ ﺗﺘﻐﻴﺮ ﻭﱂ ﳛﺪﺙ ﻓﻴﻬﺎ ﻣﻌﲎ) (٣ﻻﺳﺘﺤﺎﻟﺔ ﺫﻟﻚ) (٤ﻋﻠﻰ ﺍﻷﻋﺮﺍﺽ،
ﻓﻠ ﻢ ﺻﺎﺭ ﺍﻟﻔﻌﻞ ﺎ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﺟﺒﹰﺎ ﻭﰲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ﳑﺘﻨﻌﹰﺎ ،ﻓﻔﻴﻪ
ﻧﻈﺮ؛ ﻷ ﹼﻥ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻜﻮﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻣﺘﻨﺎﻉ ﺍﳌﻘﺎﺭﻧﺔ
ﺍﻟﺰﻣﺎﻧﻴﺔ) ،(٥ﻭﺑﺄﻥﹼ ﻛ ﹼﻞ ﻓﻌﻞ) (٦ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻘﺪﺭﺓ ﺳﺎﺑﻘﺔ ﻋﻠﻴﻪ ﺑﺎﻟﺰﻣﺎﻥ ﺍﻟﺒﺘﺔ،
ﺣﱴ ﳝﺘﻨﻊ ﺣﺪﻭﺙ ﺍﻟﻔﻌﻞ ﰲ ﺯﻣﺎﻥ ﺣﺪﻭﺙ ﺍﻟﻘﺪﺭﺓ ﻣﻘﺮﻭﻧﺔ ﲜﻤﻴﻊ ﺍﻟﺸﺮﺍﺋﻂ؛
ﻭﻷﻧﻪ ﳚﻮﺯ) (٧ﺃﻥ ﳝﺘﻨﻊ ﺍﻟﻔﻌﻞ ﰲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ﻻﻧﺘﻔﺎﺀ ﺷﺮﻁ) (٨ﻭﻭﺟﻮﺩ ﻣﺎﻧﻊ،
) (١ﻗﻮﻟﻪ] :ﰲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ[ ﻭﻫﻮ ﺯﻣﺎﻥ ﺣﺪﻭﺙ ﺃ ﻭﻝ ﺍﻷﻣﺜـﺎﻝ ﻋﻠـﻰ ﺗﻘـﺪﻳﺮ ﺍﻟﺘﺠـ ﺪﺩ ،ﻭﺃﻭﻝ ﺯﻣـﺎﻥ ﺣـﺪﻭﺙ
ﺍﻟﻘﺪﺭﺓ ﺍﳌﺴﺘﻤ ﺮﺓ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ]:ﺑﺎﻣﺘﻨﺎﻋﻪ[ ﺃﻱ :ﺑﺎﻣﺘﻨﺎﻉ ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ ﰲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ،ﺃﻱ :ﰲ ﺁﻥ ﺍﳊﺪﻭﺙ ﻣﻊ ﺟﻮﺍﺯﻩ ﰲ ﺍﳊﺎﻟـﺔ
ﺍﻟﺜﺎﻧﻴﺔ ﺃﻱ :ﺑﻌﺪ ﺁﻥ ﺍﳊﺪﻭﺙ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻌﲎ[ ﺃﻱ :ﻭﺻﻒ ﻳﻮﺟﺐ ﺍﻟﺘﺮﺟﻴﺢ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻻﺳﺘﺤﺎﻟﺔ ﺫﻟﻚ ...ﺇﱁ[ ﻷﻥﹼ ﺫﻟﻚ ﺍﳌﻌﲎ ﺍﳊﺎﺩﺙ ﻋﺮﺽ ﻳﻘﻮﻡ ﺑﺎﻟﻘﺪﺭﺓ ،ﻭﺍﻟﻘـﺪﺭﺓ ﺃﻳـﻀﺎﹰ ﻋـﺮﺽ،
ﻓﻴﻠﺰﻡ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﻌﺮﺽ ﻭﻫﻮ ﳏﺎﻝ ﻋﻨﺪ ﺍﻷﺷﺎﻋﺮﺓ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺎﻣﺘﻨﺎﻉ ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﺰﻣﺎﻧﻴﺔ[ ﺟﻮﺍﺏ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﺸ ﻖ ﺍﻷﻭﻝ ﻳﻌﲏ :ﺃﻥﹼ ﺍﳌﻌﺘﺰﻟﺔ ﻻﻳﻘﻮﻟـﻮﻥ ﺑـﺄﻥﹼ ﻣﻘﺎﺭﻧـﺔ
ﺍﻟﻘﺪﺭﺓ ﻟﻠﻔﻌﻞ ﰲ ﺍﻟﺰﻣﺎﻥ ﳏﺎﻝ ،ﺣﱴ ﻻ ﺗﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﻣﻊ ﺍﻟﻔﻌﻞ ﺃﺻﻼﹰ ،ﺑﻞ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥﹼ ﺍﻟﻘﺪﺭﺓ ﺳﺎﺑﻘﺔ ﻋﻠﻰ
ﺍﻟﻔﻌﻞ ﻭﻣﻘﺎﺭﻧﺔ ﻟﻪ ﺯﻣﺎﻧﹰﺎ١٢ .
) (٦ﻗﻮﻟﻪ]:ﻭﺑﺈﻥﹼ ﻛ ﹼﻞ ﻓﻌﻞ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ½ﺑﺎﻣﺘﻨﺎﻉ¼ ﺃﻱ :ﻻ ﻳﻘﻮﻟﻮﻥ ½ﺑﺈﻥﹼ ﻛ ﹼﻞ ﻓﻌﻞ ...ﺇﱁ¼١٢ .
) (٧ﻗﻮﻟﻪ] :ﻭﻷﻧﻪ ﳚﻮﺯ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﺸ ﻖ ﺍﻟﺜﺎﱐ.
!٢١٩
) (٨ﻗﻮﻟﻪ] :ﻻﻧﺘﻔﺎﺀ ﺷﺮﻁ[ ﺃﻱ :ﰲ ﺗﺎﺛﲑ ﺍﻟﻘﺪﺭﺓ ﰲ ﺍﻟﻔﻌﻞ"١٢ .
ﻭﳚﺐ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺘﻤﺎﻡ ﺍﻟﺸﺮﺍﺋﻂ) ،(١ﻣﻊ ﺃ ﹼﻥ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻫﻲ ﺻﻔﺔ ﺍﻟﻘﺎﺩﺭ ﰲ#
ﺍﳊﺎﻟﺘﲔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ،ﻭﻣﻦ ﻫﺎﻫﻨﺎ) (٢ﺫﻫﺐ ﺑﻌﻀﻬﻢ) (٣ﺇﱃ ﺃﻧﻪ ﺇﻥ ﺃﺭﻳﺪ
ﺑﺎﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺴﺘﺠﻤﻌﺔ ﳉﻤﻴﻊ ﺷﺮﺍﺋﻂ ﺍﻟﺘﺄﺛﲑ ﻓﺎﳊﻖ ﺃﺎ) (٤ﻣﻊ ﺍﻟﻔﻌﻞ
ﻭﺇﻻﹼ ﻓﻘﺒﻠﻪ ،ﻭﺃﻣﺎ ﺍﻣﺘﻨﺎﻉ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ) (٥ﻓﻤﺒﲏ (٦)ﻋﻠﻰ ﻣﻘﺪﻣﺎﺕ ﺻﻌﺒﺔ ﺍﻟﺒﻴﺎﻥ،
ﻭﻫﻲ ﺃ ﹼﻥ ﺑﻘﺎﺀ ﺍﻟﺸﻲﺀ ﺃﻣﺮ ﳏﹼﻘﻖ ﺯﺍﺋﺪ ﻋﻠﻴﻪ ،ﻭﺃﻧﻪ ﳝﺘﻨﻊ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﻌﺮﺽ،
ﻭﺃﻧﻪ ﳝﺘﻨﻊ ﻗﻴﺎﻣﻬﻤﺎ ﻣﻌﹰﺎ ﺑﺎﶈ ﹼﻞ .ﻭﻟﹶﻤﺎ ﺍﺳﺘﺪ ﹼﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻜﻮﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻗﺒﻞ
ﺍﻟﻔﻌﻞ ﺑﺄ ﹼﻥ ﺍﻟﺘﻜﻠﻴﻒ ﺣﺎﺻﻞ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﺿﺮﻭﺭﺓ ﺃﻥﹼ ﺍﻟﻜﺎﻓﺮ ﻣﻜﹼﻠﻒ ﺑﺎﻹﳝﺎﻥ،
ﻭﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻣﻜﹼﻠﻒ ﺎ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ،ﻓﻠﻮ ﱂ ﺗﻜﻦ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﺘﺤﹼﻘﻘﺔ
) (١ﻗﻮﻟﻪ] :ﻟﺘﻤﺎﻡ ﺍﻟﺸﺮﺍﺋﻂ[ ﻭﺣﻴﻨﺌﺬ ﻻ ﻳﻠﺰﻡ ﺍﻟﺘﺮﺟﻴﺢ ﺑﻼ ﻣﺮ ﺟﺢ ،ﻭﻻ ﻳﻠﺰﻡ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﻌﺮﺽ؛ ﻷﻥﹼ ﺍﻟﺸﺮﻁ
ﻭﺭﻓﻊ ﺍﳌﺎﻧﻊ ﻟﻴﺴﺎ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﻘﺪﺭﺓ ،ﺣﱴ ﻳﻘﻮﻣﺎ ﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻣﻦ ﻫﺎﻫﻨﺎ[ ﺃﻱ :ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﻨﺎﻉ ﺍﻟﻔﻌﻞ ﰲ ﺣﺎﻟﺔ ﺍﻷﻭﱃ ﻻﻧﺘﻔﺎﺀ ﺷﺮﻁ ﻭﻭﺟﻮﺩ ﻣﺎﻧﻊ ،ﻭﻭﺟﻮﺑـﻪ ﰲ
ﺍﻟﺜﺎﻧﻴﺔ ﻟﺘﻤﺎﻡ ﺍﻟﺸﺮﺍﺋﻂ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺫﻫﺐ ﺑﻌﻀﻬﻢ ...ﺇﱁ[ ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯ ﻱ ،ﻭﺑﻪ ﻳﺮﺗﻔﻊ ﻧـﺰﺍﻉ ﺍﻟﻔـﺮﻳﻘﲔ ،ﺇﻻﹼ ﺃ ﹼﻥ ﺍﻟـﺸﻴﺦ ﺍﻷﺷـﻌﺮ ﻱ
ﻟﹶ ﻤﺎ ﱂ ﻳﻘﻞ ﺑﺘﺄﺛﲑ ﺍﻟﻘﺪﺭﺓ ﺍﳊﺎﺩﺛﺔ ،ﻓ ﺴﺮﻭﺍ ﺍﻟﺘﺄﺛﲑ ﺑِﻤﺎ ﻳﻌ ﻢ ﺍﻟﻜﺴﺐ ،ﻓﺼﺎﺭ ﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻟﻘـﺪﺭﺓ ﻣـﻊ ﲨﻴـﻊ
ﺟﻬﺎﺕ ﺣﺼﻮﻝ ﺍﻟﻔﻌﻞ ﺎ ﺃﻭ ﻣﻌﻬﺎ ﻣﻘﺎﺭﻧﺔ ،ﻭﺑﺪﻭﺎ ﺳﺎﺑﻘﺔ" ١٢.ﺧﻴﺎﱄ".
) (٤ﻗﻮﻟﻪ] :ﻓﺎﳊ ﻖ ﺃﹼﺎ ...ﺇﱁ[ ﻭﻳﺘﺄﻳﺪ ﻫﺬﺍ ﲟﺎ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﻣﺎ ﻧ ﺼﻪ :ﻟﻌـﻞ ﺍﻟـﺸﻴﺦ
ﺍﻷﺷﻌﺮﻱ ﺃﺭﺍﺩ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻟﻘ ﻮﺓ ﺍﳌﺴﺘﺠﻤﻌﺔ ﻟﺸﺮﺍﺋﻂ ﺍﻟﺘﺄﺛﲑ ،ﻭﻟﺬﻟﻚ ﺣﻜﻢ ﺑﺄﺎ ﻣﻊ ﺍﻟﻔﻌﻞ ،ﻭﺍﳌﻌﺘﺰﻟـﺔ ﺃﺭﺍﺩﻭﺍ
ﺑﺎﻟﻘﺪﺭﺓ ﳎ ﺮﺩ ﺍﻟﻘﻮﺓ ﺍﻟﻌﻀﻠﻴﺔ ،ﻓﻠﺬﺍﻟﻚ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺩﻫﺎ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ،ﻓﻬﺬﺍ ﻭﺟﻪ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺬﻫﺒﲔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﻣﺘﻨﺎﻉ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ ...ﺇﱁ[ ﻛﺄﻧﻪ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ﻳﺮﺩ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟـﺸﺎﺭﺡ ﻭﺇﻻﹼ ﻓﻘﺒﻠـﻪ.
ﺣﺎﺻﻠﻪ :ﺃﻧﻪ ﻳﻠﺰﻡ ﺣﻴﻨﺌﺬ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ ﻭﻫﻮ ﳏﺎﻝ ،ﻓﺄﺟﺎﺑﻪ ﺑﻘﻮﻟﻪ :ﺃﻣﺎ ﺍﻣﺘﻨﺎﻉ ﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﻤﺒ ﲏ ...ﺇﱁ[ ﻭﺟﻪ ﺍﻟﺒﻨﺎﺀ ﺃﻥﹼ ﺍﻷﺷﻌﺮﻳﺔ ﻳﻘﻮﻟﻮﻥ :ﺇ ﹼﻥ ﺍﻟﻌﺮﺽ ﻟﻮ ﻛﺎﻥ ﺑﺎﻗﻴﺎﹰ ﻟﻘـﺎﻡ ﺍﻟﺒﻘـﺎﺀ ﺑـﻪ ﻭﺍﻟﺒﻘـﺎﺀ
!٢٢٠ ﻋﺮﺽ ،ﻓﻴﻠﺰﻡ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺽ ﺑﺎﻟﻌﺮﺽ"١٢ .
ﺣﻴﻨﺌﺬ ،ﻟﺰﻡ ﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ ﻭﻫﻮ ﺑﺎﻃﻞ ،ﺃﺷﺎﺭ ﺇﱃ ﺍﳉﻮﺍﺏ ﺑﻘﻮﻟﻪ) :ﻭﻳﻘﻊ ﻫﺬﺍ#
ﺍﻻﺳﻢ( ﻳﻌﲏ :ﻟﻔﻆ ½ﺍﻻﺳﺘﻄﺎﻋﺔ¼ )ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ) (١ﻭﺍﻵﻻﺕ
ﻭﺍﳉﻮﺍﺭﺡ( ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻟِﱠﻠِﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِﺱ ِﺣ ﺞ ﺍﻟﹾﺒﻴِ ﺖ ﻣﻦِ ﺍ ﺳﺘ ﹶﻄﺎﻉ
ﺇِﹶﻟﻴِﻪ ﺳِﺒﻴ ﹰﻼ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ .[٩٧ :ﻓﺈﻥ ﻗﻴﻞ :ﺍﻻﺳﺘﻄﺎﻋﺔ ﺻﻔﺔ ﺍﳌﻜﹼﻠﻒ ﻭﺳﻼﻣﺔ
ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ﻟﻴﺲ ﺻﻔﺔ ﻟﻪ) ،(٢ﻓﻜﻴﻒ ﻳﺼﺢ ﺗﻔﺴﲑﻫﺎ ﺎ؟ ﻗﻠﻨﺎ) :(٣ﺍﳌﺮﺍﺩ
ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ﻟﻪ) ،(٤ﻭﺍﳌﻜﹼﻠﻒ ﻛﻤﺎ ﻳﺘﺼﻒ ﺑﺎﻻﺳﺘﻄﺎﻋﺔ ﻳﺘﺼﻒ
ﺑﺬﻟﻚ) (٥ﺣﻴﺚ ﻳﻘﺎﻝ :ﻫﻮ ﺫﻭ ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ) (٦ﺇﻻﹼ ﺃﻧﻪ ﻟﺘﺮﻛﹼﺒﻪ ﻻ ﻳﺸﺘ ﻖ ﻣﻨﻪ
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﻣﻌﻨﻴﲔ ،ﺃﺣﺪﳘﺎ :ﺍﻟﻘﺪﺭﺓ ﺍﻟـﱵ
ﻳﺘﻤ ﹼﻜﻦ ﺎ ﺃﻭ ﻣﻌﻬﺎ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻔﻌﻞ ،ﺛﺎﻧﻴﻬﻤﺎ :ﺳﻼﻣﺔ ﺍﻵﻻﺕ ﻭﺍﻷﺳﺒﺎﺏ ،ﺃﻣﺎ ﺍﻷ ﻭﻝ :ﻓﻬﻮ ﻣﻘـﺎﺭﻥ ﻟﻠﻔﻌـﻞ،
ﻭﺍﻟﺜﺎﱐ :ﺳﺎﺑﻖ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﻣﺪﺍﺭ ﺍﻟﺘﻜﻠﻴﻒ ،ﻻ ﺍﻷ ﻭﻝ ،ﻓﻼ ﻳﻠﺰﻡ ﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺻﻔﺔ ﻟﻪ[ ﺃﻱ :ﻟﻠﻤﻜﹼﻠﻒ ﺑﻞ ﺍﻟﺴﻼﻣﺔ ﺻﻔﺔ ﻟﻶﻻﺕ ﻭﺍﻷﺳﺒﺎﺏ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ ...ﺇﱁ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﻟﻠﻤﻜﻠﹼﻒ ﻭﺻﻔﹰﺎ ﲝﺎﻝ ،ﻭﻫﻮ ﻛـﻮﻥ ﺃﺳـﺒﺎﺑﻪ ﻭﺁﻻﺗـﻪ ﺳـﺎﳌﺔ ﻋـﻦ
ﺍﻵﻓﺔ ﻭﺍﻟﻌﺎﻫﺔ ﻳﻌﺒﺮ ﻋﻨﻪ ﺗﺎﺭﺓ ﺑﻠﻔﻆ ﳎﻤﻞ ﺩﺍﻝﹼ ﻋﻠـﻰ ﺍﻹﺿـﺎﻓﺔ ،ﻭﻛﻮﻧـﻪ ﻭﺻـﻔﹰﺎ ﲝـﺎﻝ ﻣﺘﻌﻠﹼﻘـﻪ ﻭﻫـﻲ ﻟﻔـﻆ
ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﺗﺎﺭﺓ ﺑﻠﻔﻆ ﻣﻔﺼﻞ ﺩﺍ ﹼﻝ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ﺻﺮﳛﹰﺎ ﻭﻫﻲ ﺳﻼﻣﺔ ﺍﻷﺳـﺒﺎﺏ ﻭﺍﻵﻻﺕ١٢ .
"ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ".
) (٤ﻗﻮﻟﻪ] :ﻟﻪ[ ﺃﻱ :ﻟﻠﻤﻜﻠﹼﻒ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺬﻟﻚ[ ﺃﻱ :ﺑﺴﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺫﻭﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ[ ﻓﻜﻮﻥ ﺍﳌﻜﹼﻠﻒ ﺳﻠﻴﻢ ﺍﻵﻻﺕ ﻭﺍﻷﺳﺒﺎﺏ ،ﻭﺻﻒ ﺇﺿﺎﰲ ﻟﻪ ،ﻻ ﻭﺻﻒ ﺫﺍﰐ
ﻛﻤﺎ ﻓﻬﻤﻪ ﺑﻌﺾ ﺍﶈ ﺸﲔ ،ﻓﺰﻋﻢ ﺃ ﹼﻥ ﻛﻮﻥ ﺍﳌﻜﻠﹼﻒ ﺫﺍ ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ ﻻﻳﺴﺘﻠﺰﻡ ﻛﻮﻥ ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ
ﻭﺻﻔﹰﺎ ﻟﻪ؛ ﺇﺫ ﻳﻘﺎﻝ ﻟﻪ :ﻫﻮ ﺫﻭ ﻏﻼﻡ ﻣﻊ ﺃ ﹼﻥ ﺍﻟﻐﻼﻡ ﻟﻴﺲ ﻭﺻﻔﺎ ﻟﻪ ،ﺍﻧﺘﻬﻰ .ﻻ ﳜﻔﻰ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ِﻣﻤﺎ ﻻ
ﻳﻘﺒﻠﻪ ﻋﻘﻞ ﺳﻠﻴﻢ ،ﻓﺈﻥﹼ ﺍﻟﻐﻼﻡ ﻟﻴﺲ ﻭﺻﻔﹰﺎ ﻟﻪ ﺑﻼ ﺷﺒﻬﺔ ،ﻟﻜﻦ ﻛﻮﻧﻪ ﺫﺍ ﻏﻼﻡ ﻭﺻﻒ ﻟﻠﺬﺍﺕ ﺍﳌﻮﺿﻮﻉ ﺑـﻼ
!٢٢١ ﺭﻳﺐ"١٢ .
ﺍﺳﻢ ﻓﺎﻋﻞ ﳛﻤﻞ ﻋﻠﻴﻪ) ،(١ﲞﻼﻑ ﺍﻻﺳﺘﻄﺎﻋﺔ) .ﻭﺻﺤﺔ ﺍﻟﺘﻜﻠﻴﻒ ﺗﻌﺘﻤﺪ ﻋﻠﻰ#
ﻫﺬﻩ ﺍﻻﺳﺘﻄﺎﻋﺔ() (٢ﺍﻟﱵ ﻫﻲ ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ،ﻻ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺑﺎﳌﻌﲎ
ﺍﻷﻭﻝ) ،(٣ﻓﺈﻥ ﺃﺭﻳﺪ) (٤ﺑﺎﻟﻌﺠﺰ ﻋﺪﻡ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺑﺎﳌﻌﲎ ﺍﻷﻭﻝ ﻓﻼ ﻧﺴﹼﻠﻢ
ﺍﺳﺘﺤﺎﻟﺔ ﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﺎﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻓﻼ ﻧﺴﻠﹼﻢ ﻟﺰﻭﻣﻪ ﳉﻮﺍﺯ ﺃﻥ
ﲢﺼﻞ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ﻭﺇﻥ ﱂ ﲢﺼﻞ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺪﺭﺓ
ﺍﻟﱵ ﺎ ﺍﻟﻔﻌﻞ ،ﻭﻗﺪ ﳚﺎﺏ) (٥ﺑﺄ ﹼﻥ ﺍﻟﻘﺪﺭﺓ ﺻﺎﳊﺔ ﻟﻠﻀ ﺪﻳﻦ) (٦ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ
ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺃﻥﹼ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺼﺮﻭﻓﺔ ﺇﱃ ﺍﻟﻜﻔﺮ ﻫﻲ ﺑﻌﻴﻨﻬﺎ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ
ﺗﺼﺮﻑ ﺇﱃ ﺍﻹﳝﺎﻥ ،ﻻ ﺍﺧﺘﻼﻑ) (٧ﺇﻻﹼ ﰲ ﺍﻟﺘﻌﻠﹼﻖ ﻭﻫﻮ ﻻ ﻳﻮﺟﺐ ﺍﻻﺧﺘﻼﻑ ﰲ
) (١ﻗﻮﻟﻪ] :ﳛﻤﻞ ﻋﻠﻴﻪ[ ﺃﻱ :ﻋﻠﻰ ﺍﳌﻜﹼﻠﻒ ﺑﺎﳊﻤﻞ ﺑﺎﳌﻮﺍﻃﺎﺓ ،ﻭﺇ ﹼﻻ ﻓﻼ ﺷﺒﻬﺔ ﰲ ﺻ ﺤﺔ ﺍﳊﻤﻞ ﺑﺎﻻﺷﺘﻘﺎﻕ،
ﻗﻠﺖ :ﺑﻞ ﻳﺼﺢ ﺍﳊﻤﻞ ﺑﺎﳌﻮﺍﻃﺎﺓ ﺃﻳﻀﹰﺎ ،ﻣﺜ ﹰﻼ ﻳﻘﺎﻝ :ﻫﻮ ﺳﻠﻴﻢ ﺍﻵﻻﺕ ﻭﺍﻷﺳﺒﺎﺏ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﺬﻩ ﺍﻻﺳﺘﻄﺎﻋﺔ ...ﺇﱁ[ ﺃﻱ :ﺳﻼﻣﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ﻣﻨﺎﻁ ﺟﺮﻳﺎﻥ ﺍﻟﻌﺎﺩﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﲞﻠـﻖ
ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻳﺘﻤ ﹼﻜﻦ ﺎ ﺃﻭ ﻣﻌﻬﺎ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻘﺼﺪ ﺇﻟﻴﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﳌﻌﲎ ﺍﻷ ﻭﻝ[ ﺃﻱ :ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻳﺘﻤﻜﹼﻦ ﺎ ﺍﻟﻌﺒﺪ ﺃﻭ ﻣﻌﻬﺎ ﻣﻦ ﺍﻟﻔﻌﻞ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺈﻥ ﺃﺭﻳﺪ ...ﺇﱁ[ ﺷﺮﻭﻉ ﰲ ﺗﻠﺨﻴﺺ ﺍﳉـﻮﺍﺏ ﻋـﻦ ﻗـﻮﻝ ﺍﳌﻌﺘﺰﻟـﺔ ﻣـﻦ ﻟـﺰﻭﻡ ﺗﻜﻠﻴـﻒ ﺍﻟﻌـﺎﺟﺰ،
ﺣﺎﺻﻠﻪ :ﺃﻧﻜﻢ ﺇﻥ ﺃﺭﺩﺗﻢ ﺑـﺎﻟﻌﺠﺰ ﻋـﺪﻡ ﺍﻟﻘـﺪﺭﺓ ﺑـﺎﳌﻌﲎ ﺍﻷﻭﻝ ،ﻓـﻼ ﻧـﺴﹼﻠﻢ ﺑﻄـﻼﻥ ﺍﻟـﻼﺯﻡ ﺃﻱ :ﺍﺳـﺘﺤﺎﻟﺔ
ﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ؛ ﻷ ﹼﺎ ﻟﻴﺴﺖ ﻣﻨﺎﻁ ﺗﻌﻠﹼﻖ ﺍﻟﺘﻜﻠﻴـﻒ ،ﺣـﱴ ﻳﻠـﺰﻡ ﻣـﻦ ﺍﻧﺘﻔﺎﺋﻬـﺎ ﺍﻧﺘﻔـﺎﺀ ﺗﻌﹼﻠـﻖ ﺍﻟﺘﻜﻠﻴـﻒ ،ﻭﺇﻥ
ﺃﺭﺩﺗﻢ ﺑﻪ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﺑﺎﳌﻌﲎ ﺍﻟﺜﺎﱐ ،ﻓﻼ ﻧﺴﹼﻠﻢ ﺍﳌﻼﺯﻣﺔ ،ﺃﻱ :ﻟﺰﻭﻡ ﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ؛ ﻷ ﹼﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺬﺍ
ﺍﳌﻌﲎ ﻗﺪ ﺣﺼﻠﺖ ﻟﻪ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ،ﻓﻬﻮ ﻟﻴﺲ ﺑﻌﺎﺟﺰ ﻭﻗﺖ ﺍﻟﺘﻜﻠﻴﻒ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻗﺪ ﳚﺎﺏ[ ﺃﻱ :ﻋﻦ ﺍﺳﺘﺪﻻﻝ ﺍﳌﻌﺘﺰﻟﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺻﺎﳊﺔ ﻟﻠﻀ ﺪﻳﻦ[ ﺃﻱ :ﺍﻟﻘﺪﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ ﳚـﻮﺯ ﺻـﺮﻓﻬﺎ ﺇﱃ ﺍﻟﻜﻔـﺮ ﻭﺍﻹﳝـﺎﻥ ،ﻭﺃﻳـﻀﺎﹰ ﺇﱃ ﺍﻟﻄﺎﻋـﺔ
ﻭﺍﻟﻌﺼﻴﺎﻥ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ" ١٢ .ﻥ"
) (٧ﻗﻮﻟﻪ] :ﻻ ﺍﺧﺘﻼﻑ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ :ﺃ ﹼﻥ ﻧﻔﺲ ﺍﻟﻘﺪﺭﺓ ﺑﺎﻗﻴﺔ ﻣﺘﻘ ﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﻋﻠﻰ ﺗﺮﻛﻪ ،ﻭﺇﳕﺎ ﺍﳌﻘﺎﺭﻧﺔ
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! "٢٢٢
ﻧﻔﺲ ﺍﻟﻘﺪﺭﺓ ،ﻓﺎﻟﻜﺎﻓﺮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺍﳌﻜﹼﻠﻒ ﺑﻪ ﺇ ﹼﻻ ﺃﻧﻪ ﺻﺮﻑ ﻗﺪﺭﺗﻪ ﺇﱃ#
ﺍﻟﻜﻔﺮ ﻭﺿﻴﻊ ﺑﺎﺧﺘﻴﺎﺭﻩ ﺻﺮﻓﻬﺎ ﺇﱃ ﺍﻹﳝﺎﻥ ،ﻓﺎﺳﺘﺤﻖ ﺍﻟﺬﻡ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﻻ
ﳜﻔﻰ ﺃ ﹼﻥ) (١ﰲ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺗﺴﻠﻴﻤﹰﺎ ﻟﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﻗﺒﻞ ﺍﻟﻔﻌﻞ؛ ﻷ ﹼﻥ ﺍﻟﻘﺪﺭﺓ
ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﰲ ﺣﺎﻝ ﺍﻟﻜﻔﺮ ﺗﻜﻮﻥ ﻗﺒﻞ ﺍﻹﳝﺎﻥ ﻻ ﳏﺎﻟﺔ ،ﻓﺈﻥ ﺃﺟﻴﺐ) (٢ﺑﺄ ﹼﻥ
ﺍﳌﺮﺍﺩ ﺃﻥﹼ ﺍﻟﻘﺪﺭﺓ ﻭﺇﻥ ﺻﻠﺤﺖ ﻟﻠﻀ ﺪﻳﻦ ﻟﻜﻨﻬﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻌﹼﻠﻖ ﺑﺄﺣﺪﳘﺎ ﻻ
ﺗﻜﻮﻥ ﺇ ﹼﻻ ﻣﻌﻪ ﺣﱴ ﺃﻥﹼ ﻣﺎ ﻳﻠﺰﻡ ﻣﻘﺎﺭﻧﺘﻬﺎ ﻟﻠﻔﻌﻞ ﻫﻲ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺘﻌﹼﻠﻘﺔ ﺑﺎﻟﻔﻌﻞ ﻭﻣﺎ
ﻳﻠﺰﻡ ﻣﻘﺎﺭﻧﺘﻬﺎ ﻟﻠﺘﺮﻙ ﻫﻲ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺘﻌﹼﻠﻘﺔ ﺑﻪ ،ﻭﺃﻣﺎ ﻧﻔﺲ ﺍﻟﻘﺪﺭﺓ ﻓﻘﺪ ﺗﻜﻮﻥ
ﻣﺘﻘﺪﻣﺔ ﻣﺘﻌﹼﻠﻘﺔ ﺑﺎﻟﻀﺪﻳﻦ ،ﻗﻠﻨﺎ :ﻫﺬﺍ)ِ (٣ﻣ ﻤﺎ ﻻ ﻳﺘﺼ ﻮﺭ ﻓﻴﻪ ﻧﺰﺍﻉ) (٤ﺃﺻ ﹰﻼ ،ﺑﻞ ﻫﻮ
ﻟﻠﻔﻌﻞ ﻫﻲ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﻔﻌﻞ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻣﺘﻌﻠﹼﻘـﺔ ﺑـﻪ ،ﺃﻱ :ﻣـﺄﺧﻮﺫﺓ ﻣـﻊ ﺣﻴﺜﻴـﺔ ﺍﻟﺘﻌﻠﹼـﻖ ﺍﻟـﱵ ﻫـﻲ
ﻣﻘﺎﺭﻧﺔ ﻟﻪ ،ﻓﻴﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻌﻬﺎ ﺃﻳﻀﹰﺎ ﻣﻘﺎﺭﻧﺔ ﻟﻪ ﻭﻟﻮ ﺗﺮﻛﻪ ﺗﻜﻮﻥ ﻣﻘﺎﺭﻧـﺔ ﺗﻌﻠﹼﻘﻬـﺎ ﺑـﻪ ،ﻓـﻼ ﻳﻠـﺰﻡ
ﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (١ﻗﻮﻟﻪ] :ﻻ ﳜﻔﻰ ﺃﻥ ...ﺇﱁ[ ﺃﻱ :ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻭﺇﻥ ﻛﺎﻥ ﻳﺪﻓﻊ ﺇﻟـﺰﺍﻡ ﺍﳋـﺼﻢ ﻋﻠﻴﻨـﺎ ﻣـﻦ ﻟـﺰﻭﻡ ﺗﻜﻠﻴـﻒ
ﺍﻟﻌﺎﺟﺰ ،ﻟﻜﻨﻪ ﻣﺒ ﲏ ﻋﻠﻰ ﺗﺴﻠﻴﻢ ﻣﺪﻋﺎﻩ ﻣﻦ ﺃﻥﹼ ﺍﻟﻘﺪﺭﺓ ﻗﺒﻞ ﺍﻟﻔﻌﻞ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﺃﺟﻴﺐ ...ﺇﱁ[ ﻋﻦ ﻟﺰﻭﻡ ﺗﺴﻠﻴﻢ ﻣ ﺪﻋﻰ ﺍﳋﺼﻢ ،ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ :ﺃ ﹼﻥ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ﺳﺎﺑﻘﺔ
ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﻟﻜ ﻦ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻘﻴﺪﺓ ﺑﺘﻌﻠﹼﻖ ﺍﻟﻔﻌﻞ ﺃﻭ ﺍﻟﺘﺮﻙ ﻣﻘﺎﺭﻧﺔ ﻟﻠﻔﻌﻞ ﺃﻭ ﺍﻟﺘﺮﻙ ،ﻭﻣـﺪﺍﺭ ﺍﻟﺘﻜﻠﻴـﻒ ﺍﻟﻘـﺪﺭﺓ
ﺍﳌﻄﻠﻘﺔ ،ﻓﻼ ﻳﻠﺰﻡ ﺗﻜﻠﻴﻒ ﺍﻟﻌﺎﺟﺰ ،ﻭﻣﺎ ﻗﻠﻨﺎ :ﻣﻦ ﺃﻥﹼ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻊ ﺍﻟﻔﻌﻞ ،ﻓﺄﺭﺩﻧﺎ ﻣﻨـﻬﺎ ﺍﻟﻘـﺪﺭﺓ ﺍﳌﺘﻌﻠﹼﻘـﺔ
ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺍﻟﺘﺮﻙ ،ﻭﺣﻴﻨﺌﺬ ﻻ ﻳﻠﺰﻡ ﺗﺴﻠﻴﻢ ﻣ ﺪﻋﻰ ﺍﳋﺼﻢ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻫﺬﺍ[ ﺃﻱ :ﻛﻮﻥ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ،ﻭﺍﻟﻘﺪﺭﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻌﻠﹼﻖ ﻣﻊ ﺍﻟﻔﻌﻞ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻳﺘﺼﻮﺭ ﻓﻴﻪ ﻧﺰﺍﻉ[ ﻷ ﹼﻥ ﺍﳌﻌﺘﺰﻟﺔ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄ ﹼﻥ ﺍﻟﻘﺪﺭﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻌﻠﹼﻖ ﺑﺎﻟﻔﻌﻞ ﻣﻘﺎﺭﻧـﺔ ﻟـﻪ ،ﺇﳕـﺎ
ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ،ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﻟﻠﻔﻌﻞ ﱂ ﺗﺜﺒﺖ ﺣﱴ ﺍﻵﻥ ،ﻓﺎﻷﻭﺟﻪ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ﻣﺎ ﻗـﺎﻝ
ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯ ﻱ ﺍﻟﺬﻱ ﻧﻘﻠﻪ ﺻﺎﺣﺐ "ﺍﳌﻮﺍﻗﻒ" ﻭﻣﺎﻝ ﺇﻟﻴﻪ ﺍﻟﺸﺎﺭﺡ ﺳﺎﺑﻘﹰﺎ ﻣﻦ ﺃ ﹼﻥ ﺍﻟﻘﺪﺭﺓ ﺗﻄﻠـﻖ ﻋﻠـﻰ ﳎـ ﺮﺩ
ﺍﻟﻘ ﻮﺓ ﺍﻟﱵ ﻫﻲ ﻣﺒﺪﺃ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳊﻴﻮﺍﻧﻴﺔ ،ﻭﻫﻲ ﺍﻟﻘﻮﺓ ﺍﻟﻌﻀﻠﻴﺔ ﺍﻟـﱵ ﲝﻴـﺚ ﻣـﱴ ﺍﻧـﻀﻢ ﺇﻟﻴﻬـﺎ ﺇﺭﺍﺩﺓ
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ﻟﻐﻮ ﻣﻦ ﺍﻟﻜﻼﻡ ،ﻓﻠﻴﺘﺄﻣﻞ) .ﻭﻻ ﻳﻜﻠﹼﻒ ﺍﻟﻌﺒﺪ) (١ﲟﺎ ﻟﻴﺲ ﰲ ﻭﺳﻌﻪ( ﺳﻮﺍﺀ ﻛﺎﻥ#
ﳑﺘﻨﻌﹰﺎ ﰲ ﻧﻔﺴﻪ) (٢ﻛﺠﻤﻊ ﺍﻟﻀﺪﻳﻦ ﺃﻭ ﳑﻜﻨﹰﺎ) (٣ﻛﺨﻠﻖ ﺍﳉﺴﻢ ،ﻭﺃﻣﺎ ﻣﺎ ﳝﺘﻨﻊ
ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻢ ﺧﻼﻓﻪ ﺃﻭ ﺃﺭﺍﺩ ﺧﻼﻓﻪ ﻛﺈﳝﺎﻥ ﺍﻟﻜﺎﻓﺮ ﻭﻃﺎﻋﺔ
ﺃﺣﺪ ﺍﻟﻀ ﺪﻳﻦ ﺣﺼﻞ ﺫﻟﻚ ﺍﻟﻀﺪ ،ﻭﻣﱴ ﺍﻧﻀﻢ ﺇﻟﻴﻬﺎ ﺇﺭﺍﺩﺓ ﺍﻟﻀﺪ ﺍﻵﺧﺮ ﺣﺼﻞ ﺫﻟـﻚ ﺍﻵﺧـﺮ ،ﻭﻻ ﺷـﻚ ﺃ ﹼﻥ
ﻧﺴﺒﺔ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺇﱃ ﺍﻟﻀ ﺪﻳﻦ ﺳﻮﺍﺀ ،ﻭﻫﻲ ﻗﺒـﻞ ﺍﻟﻔﻌـﻞ ﻭﺍﻟﻘـﺪﺭﺓ ﺗﻄﻠـﻖ ﻋﻠـﻰ ﺍﻟﻘـﻮﺓ ﺍﳌـﺴﺘﺠﻤﻌﺔ ﻟـﺸﺮﺍﺋﻂ
ﺍﻟﺘﺄﺛﲑ ،ﻭﻻﺷ ﻚ ﺃﹼﺎ ﻻ ﺗﺘﻌﹼﻠﻖ ﺑﺎﻟﻀﺪﻳﻦ ﻣﻌﹰﺎ ،ﻭﺇﻻﹼ ﺍﺟﺘﻤﻌﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﻫﻲ ﻣﻊ ﺍﻟﻔﻌﻞ١٢ .
) (١ﻗﻮﻟﻪ] :ﻻ ﻳﻜﹼﻠﻒ ﺍﻟﻌﺒﺪ[ ﲢﺮﻳﺮ ﺍﳌﻘﺎﻡ ﺃ ﹼﻥ ﻣﺎ ﻻ ﻳﻄـﺎﻕ ،ﻋﻠـﻰ ﺛـﻼﺙ ﻣﺮﺍﺗـﺐ :ﻣـﺎ ﳝﺘﻨـﻊ ﰲ ﻧﻔـﺴﻪ ،ﻭﻣـﺎ
ﳝﻜﻦ ﰲ ﻧﻔﺴﻪ ﻭﻻ ﳝﻜﻦ ﻣﻦ ﺍﻟﻌﺒﺪ ﻋﺎﺩﺓ ،ﻭﻣﺎ ﳝﻜﻦ ﻣﻨﻪ ﻟﻜﻦ ﺗﻌﹼﻠﻖ ﺑﻌﺪﻣﻪ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩﺗﻪ ،ﻓﺎﻷﻭﱃ
ﻻ ﳚﻮﺯ ﻭﻻ ﻳﻘﻊ ﺗﻜﻠﻴﻔﻪ ﺍﺗﻔﺎﻗﹰﺎ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻻﻳﻘﻊ ﺍﺗﻔﺎﻗﹰﺎ ﻭﳚﻮﺯ ﻋﻨﺪﻧﺎ ﺧﻼﻓﹰﺎ ﻟﻠﻤﻌﺘﺰﻟﺔ ،ﻭﺍﻟﺜﺎﻟﺜﺔ :ﳚﻮﺯ ﻭﻳﻘﻊ
ﺑﺎﻻﺗﻔﺎﻕ ،ﻓﻬﺬﺍ ﺗﻮﺟﻴﻪ ﻣﺎ ﻗﻴﻞ :ﺗﻜﻠﻴﻒ ﻣﺎﻻ ﻳﻄﺎﻕ ﻭﺍﻗﻊ ﻋﻨﺪ ﺍﻷﺷﻌﺮ ﻱ ،ﻭﻣﻦ ﻻ ﻳﻘﻮﻝ ﺑﻮﻗﻮﻉ ﺗﻜﻠﻴـﻒ ﻣـﺎ
ﻻ ﻳﻄﺎﻕ ﻻ ﻳﻌﺪ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﻣﺎ ﻻ ﻳﻄﺎﻕ ،ﻧﻈﺮﹰﺍ ﺇﱃ ﺃﻧﻪ ﳑﻜﻦ ﰲ ﻧﻔﺴﻪ ،ﻛـﺬﺍ ﰲ "ﺍﳋﻴـﺎﱄ"
ﻭﺣﺎﺷﻴﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﳑﺘﻨﻌﹰﺎ ﰲ ﻧﻔﺴﻪ[ ﺃﻱ :ﺍﳌﻤﺘﻨﻊ ﺑﺎﻟﺬﺍﺕ ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻷ ﻭﻝ ﻣﻦ ﺃﻗﺴﺎﻡ ﻣﺎ ﻻ ﻳﻄﺎﻕ ،ﻗـﺪ ﺳـﺒﻖ ﻗـﻮﻝ
ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ ﻣﻦ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻭﻻ ﻳﻘﻊ ﺗﻜﻠﻴﻔﻪ ﺍﺗﻔﺎﻗﹰﺎ ،ﻟﻜﻦ ِﻣﻤﺎ ﻳﻔﻬﻢ ﻣﻦ "ﺍﳌﻮﺍﻗﻒ" ﺃﻧﻪ ﻓﻴـﻪ ﺧـﻼﻑ،
ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻘﺎﺿـﻲ ﻋـﻀﺪ ﺍﻟـﺪﻳﻦ ﻣـﺎ ﻧـﺼﻪ :ﻭﺃﻗـﺼﺎﻫﺎ ﺃﻥ ﳝﺘﻨـﻊ ﻟـﻨﻔﺲ ﻣﻔﻬﻮﻣـﻪ ﻛﺠﻤـﻊ ﺍﻟـﻀ ﺪﻳﻦ ﻭﻗﻠـﺐ
ﺍﳊﻘﺎﺋﻖ ،ﻭﺟﻮﺍﺯ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻪ ﻓﺮﻉ ﺗﺼ ﻮﺭﻩ ﻭﻫﻮ ﳐﺘﻠﻒ ﻓﻴﻪ ،ﺍﻧﺘﻬﻰ .ﻭﻳﻈﻬﺮ ﻣﻦ "ﻣﺴﹼﻠﻢ ﺍﻟﺜﺒﻮﺕ" ﻭﺷﺮﺣﻪ
"ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ" ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻋﻨﺪ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ،ﻭﳚـﻮﺯ ﻋﻨـﺪ ﺍﻷﺷـﻌﺮﻳﺔ ﻧـﺼﻬﻤﺎ :ﻭﻻ ﳚـﻮﺯ ﺍﻟﺘﻜﻠﻴـﻒ
ﺑﺎﳌﻤﺘﻨﻊ ﺑﺎﻟﺬﺍﺕ ﻣﻄﻠﻘﹰﺎ ﻛﺠﻤﻊ ﺑﲔ ﺍﻟﻀ ﺪﻳﻦ ،ﻭﺟﻮﺯ ﺍﻷﺷﻌﺮﻳﺔ ،ﺍﻧﺘﻬﻰ .ﻭﻳﺆﻳﺪﻩ ﻣﺎ ﰲ "ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ" ﻧ ﺼﻪ
ﻋﺎﻣﺔ ﺍﻟﺸﺮﺍﺡ ﻟﻠﻜﻼﻡ ﻭﺍﶈ ﺸﲔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﻧـﺼﻮﺍ :ﻋﻠـﻰ ﺃ ﹼﻥ ﺍﻟﺘﻜﻠﻴـﻒ ﺑـﺎﳌﻤﺘﻨﻊ ﻟﺬﺍﺗـﻪ ﻻ ﳚـﻮﺯ،
ﻭﻟﻌﻠﹼﻪ ﻣﺬﻫﺐ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﳑﻜﻨﹰﺎ[ ﺃﻱ :ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻨﻪ ﻳﻜﻮﻥ ﳑﺘﻨﻌﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﺍﳊﺎﺩﺛﺔ ﻻﻣﺘﻨﺎﻉ
ﺗﻌﹼﻠﻘﻬﺎ ﺑﻪ ،ﻭﻳﻠﺤﻖ ﺑﻪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﺍﻟﻘﺪﺭﺓ ﺍﳊﺎﺩﺛﺔ ،ﻟﻜﻨﻪ ﻳﻜﻮﻥ ﻣﻦ ﻧﻮﻉ ﺃﻭ ﺻـﻨﻒ ﻻ
ﺗﺘﻌﻠﹼﻖ ﺑﻪ ،ﻛﺤﻤﻞ ﺍﳉﺒﻞ ﻭﺍﻟﻄﲑﺍﻥ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻛﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
! "٢٢٤
ﺍﻟﻌﺎﺻﻲ ﻓﻼ ﻧـﺰﺍﻉ) (١ﰲ ﻭﻗﻮﻉ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻪ ﻟﻜﻮﻧﻪ ﻣﻘﺪﻭﺭﺍﹰ) (٢ﻟﻠﻤﻜﻠﹼﻒ ﺑﺎﻟﻨﻈﺮ#
ﺇﱃ ﻧﻔﺴﻪ ،ﺛﹸﻢ ﻋﺪﻡ ﺍﻟﺘﻜﻠﻴﻒ) (٣ﲟﺎ ﻟﻴﺲ ﰲ ﺍﻟﻮﺳﻊ) (٤ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ:
﴿ ﹶﻻ ﻳﻜﹶﻠﱢﻒ ﺍﻟﻠﱠﻪ ﻧﻔﹾﺴﺎ ِﺇﻻﱠ ﻭ ﺳﻌﻬﺎ﴾]ﺍﻟﺒﻘﺮﺓ ،[٢٨٦ :ﻭﺍﻷﻣﺮ ﰲ ﻗﻮﻟﻪ) (٥ﺗﻌﺎﱃ:
﴿ﹶﺃﻧِﺒﺌﹸﻮِﻧﻲ ِﺑﹶﺄﺳ ﻤﺎﺀِ ﻫﺆﻻﹶ ِﺀ﴾]ﺍﻟﺒﻘﺮﺓ [٣١ :ﻟﻠﺘﻌﺠﻴﺰ ﺩﻭﻥ ﺍﻟﺘﻜﻠﻴﻒ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﺣﻜﺎﻳﺔ)﴿ :(٦ﺭﺑﻨﺎ ﻭﻻﹶ ﺗﺤ ﻤﹾﻠﻨﺎ ﻣﺎ ﹶﻻ ﹶﻃﺎﻗﹶﺔﹶ ﹶﻟﻨﺎ ﺑِﻪِ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٨٦ :ﻟﻴﺲ ﺍﳌﺮﺍﺩ
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﻧﺰﺍﻉ ...ﺇﱁ[ ﺑﻞ ﻫﻮ ﻭﺍﻗﻊ ﺇﲨﺎﻋﹰﺎ ﻭﺇﻻﹼ ﱂ ﻳﻜﻦ ﺍﻟﻌﺎﺻﻲ ﺑﻜﻔﺮﻩ ﻭﻓﺴﻘﻪ ﻣﻜﻠﹼﻔﺎﹰ ﺑﺎﻹﳝﺎﻥ ﻭﺗﺮﻙ
ﺍﻟﻜﺒﺎﺋﺮ ،ﺑﻞ ﻻ ﻳﻜﻮﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻋﺎﺻﻴﹰﺎ ﺃﺻﻼﹰ ،ﻭﺫﻟﻚ ﻣﻌﻠﻮﻡ ﺑﻄﻼﻧﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﺿﺮﻭﺭﺓ" ١٢ .ﺷﺮﺡ
ﻣﻮﺍﻗﻒ".
) (٢ﻗﻮﻟﻪ] :ﻟﻜﻮﻧﻪ ﻣﻘﺪﻭﺭﹰﺍ ...ﺇﱁ[ ﻭﺍﻣﺘﻨﺎﻋـﻪ ﺑـﺎﻟﻨﻈﺮ ﺇﱃ ﻋﻠـﻢ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺇﺭﺍﺩﺗـﻪ ﻓـﺈ ﹼﻥ ﲣﻠﹼـﻒ ﺍﻟﻌﻠـﻢ ﺍﻹﳍـ ﻲ
ﻭﺇﺭﺍﺩﺗﻪ ﳏﺎﻝ ،ﻓﺈﳝﺎﻥ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺆﻣﻦ ﳑﻜﻦ ﺑﺎﻟﺬﺍﺕ ﳑﺘﻨﻊ ﺑﺎﻟﻐﲑ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﺪﻡ ﺍﻟﺘﻜﻠﻴﻒ[ ﺃﻱ :ﻋﺪﻡ ﻭﻗﻮﻋﻪ ﺑﺎﻟﻔﻌﻞ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﺎ ﻟﻴﺲ ﰲ ﺍﻟﻮﺳﻊ[ ﺃﻱ :ﻣﺎ ﻳﻜﻮﻥ ﳑﻜﻨﺎﹰ ﰲ ﻧﻔﺴﻪ ،ﻭﻻ ﳝﻜﻦ ﻣﻦ ﺍﻟﻌﺒﺪ ،ﻳﻌﲏ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻭﻻ
ﻳﺒﻌﺪ ﺃﻥ ﻳﺮﺍﺩ ﺍﻟﻘﺴﻢ ﺍﻷ ﻭﻝ ﺃﻳﻀﺎﹰ ،ﻛﻤﺎ ﻳﻈﻬﺮ ﻣﻦ "ﻣﺴﹼﻠﻢ ﺍﻟﺜﺒﻮﺕ" ﻭﺷﺮﺣﻪ "ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ" ،ﻭﻣﺎﻝ ﺇﻟﻴﻪ
ﺻﺎﺣﺐ "ﺍﻟﻨﱪﺍﺱ" ﺃﻳﻀﹰﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺍﻷﻣﺮ ﰲ ﻗﻮﻟﻪ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺮﻳﺮﻩ ،ﺃﻥ ﻳﻘﺎﻝ :ﺇﻧﻜﻢ ﻗﻠﺘﻢ ﺇ ﹼﻥ ﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﻳﻄﺎﻕ
ﻟﻴﺲ ﺑﻮﺍﻗﻊ ﺍﺗﻔﺎﻗﺎﹰ ،ﻣﻊ ﺃﻧﻪ ﻭﺍﻗﻊ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃﻧﺒِﺌﹸﻮِﻧﻲ ِﺑﹶﺄﺳﻤﺎﺀِ ﻫ ﺆﻻﹶِﺀ﴾]ﺍﻟﺒﻘﺮﺓ ،[٣١ :ﻭﻏﲑ ﺫﻟـﻚ
ﻣـﻦ ﺍﻵﻳـﺔ ،ﻓﺄﺟﺎﺑـﻪ ﺑـﺄﻥﹼ ﺍﻟﻜـﻼﻡ ﰲ ﺍﻷﻭﺍﻣـﺮ ﺍﻟﺘﻜﻠﻴﻔﻴـﺔ ،ﻻ ﰲ ﺍﻟﺘﻌﺠﻴﺰﻳـﺔ ﻭﺍﻟﺘﻜﻮﻳﻨﻴـﺔ ،ﻭﻫـﺬﺍ ﺍﻷﻣـﺮ ﻟـﻴﺲ
ﻟﻠﺘﻜﻠﻴﻒ ،ﺑﻞ ﻫﻮ ﻟﻠﺘﻌﺠﻴﺰ ﻓﻼ ﺇﺷﻜﺎﻝ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ ﺣﻜﺎﻳـﺔ ...ﺇﱁ[ ﺩﻓـﻊ ﺇﺷـﻜﺎﻝ ﺁﺧـﺮ ﻭﻫـﻮ ﺃ ﹼﻥ ﺍﻟـﺼﺤﺎﺑﺔ ﻛﻠﻔـﻮﺍ ﺑـﻀﺒﻂ ﺍﳋﻄـﺮﺍﺕ
ﻭﺍﻟﻮﺳﺎﻭﺱ ،ﻓﺸﻖ ﻋﻠﻴﻬﻢ ﻓﻘﺎﻟﻮﺍ :ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻻ ﻧﻄﻴﻖ ﻫﺬﺍ ،ﻓـﺄﻣﺮﻫﻢ ﺑﺎﻟـﺪﻋﺎﺀ
ﻓﻘـﺎﻟﻮﺍ﴿ :ﺭﺑﻨـﺎ ﻭﻻﹶ ﺗﺤﻤﹾﻠﻨـﺎ ﻣـﺎ ﹶﻻ ﻃﹶﺎﻗﹶـﹶﺔ ﹶﻟﻨـﺎ ﺑِـﻪ﴾ِ]ﺍﻟﺒﻘـﺮﺓ ،[٢٨٦ :ﻓﻨــﺰﻟﺖ ﴿ﻻﹶ ﻳﻜﹶﻠﱢـﻒ ﺍﻟﻠﱠـﻪ ﻧﻔﹾـ ﺴﺎ ِﺇﻻﱠ
ﻭﺳـﻌﻬﺎ﴾]ﺍﻟﺒﻘـﺮﺓ ،[٢٨٦ :ﻓﺜﺒـﺖ ﺃﻥﹼ ﺍﻟﺘﻜﻠﻴـﻒ ﲟـﺎ ﻻ ﻳﻄـﺎﻕ ﻗـﺪ ﻭﻗـﻊ ،ﻓﺄﺟـﺎﺏ ﺑﻘﻮﻟـﻪ½ :ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ
!٢٢٥ ﺣﻜﺎﻳﺔ ...ﺇﱁ¼"١٢ .
ﺑﺎﻟﺘﺤﻤﻴﻞ ﻫﻮ ﺍﻟﺘﻜﻠﻴﻒ ،ﺑﻞ ﺇﻳﺼﺎﻝ ﻣﺎ ﻻ ﻳﻄﺎﻕ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ) (١ﺇﻟﻴﻬﻢ ،ﻭﺇﳕﺎ#
ﺍﻟﻨـﺰﺍﻉ ﰲ ﺍﳉﻮﺍﺯ ﻓﻤﻨﻌﺘﻪ ﺍﳌﻌﺘﺰﻟﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺒﺢ ﺍﻟﻌﻘﻠﻲ ،(٢)ﻭﺟ ﻮﺯﻩ
ﺍﻷﺷﻌﺮ ﻱ؛ ﻷﻧﻪ ﻻ ﻳﻘﺒﺢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀ) ،(٣ﻭﻗﺪ ﻳﺴﺘﺪ ﹼﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﹶﻻ
ﻳ ﹶﻜﻠﱢﻒ ﺍﻟﱠﻠﻪ ﻧ ﹾﻔﺴﺎ َِﺇ ﱠﻻ ﻭﺳ ﻌ ﻬﺎ﴾]ﺍﻟﺒﻘﺮﺓ [٢٨٦ :ﻋﻠﻰ ﻧﻔﻲ ﺍﳉﻮﺍﺯ) ،(٤ﻭﺗﻘﺮﻳﺮﻩ:
ﺃﻧﻪ) (٥ﻟﻮ ﻛﺎﻥ ﺟﺎﺋﺰﹰﺍ ﻟﹶ ﻤﺎ ﻟﺰﻡ ﻣﻦ ﻓﺮﺽ ﻭﻗﻮﻋﻪ ﳏﺎﻝ ،ﺿﺮﻭﺭﺓ ﺃﻥﹼ ﺍﺳﺘﺤﺎﻟﺔ
ﺍﻟﻼﺯﻡ ﺗﻮﺟﺐ ﺍﺳﺘﺤﺎﻟﺔ ﺍﳌﻠﺰﻭﻡ ﲢﻘﻴﻘﺎﹰ ﳌﻌﲎ ﺍﻟﻠﺰﻭﻡ) ،(٦ﻟﻜﻨﻪ ﻟﻮ ﻭﻗﻊ ﻟﺰﻡ
ﻛﺬﺏ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﳏﺎﻝ ،ﻭﻫﺬﻩ ﻧﻜﺘﺔ) (٧ﰲ ﺑﻴﺎﻥ ﺍﺳﺘﺤﺎﻟﺔ ﻛ ﹼﻞ ﻣﺎ
) (١ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ[ ﺃﻱ :ﺍﳊﻮﺍﺩﺙ ﻛﺎﻟﻘﺤﻂ ﻭﺍﳌﺮﺽ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻣﻮﺭ ،ﻧﺰﻟﺖ ﻋﻠﻰ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻘﺒﺢ ﺍﻟﻌﻘﻠ ﻲ[ ﻳﻘﻮﻟﻮﻥ :ﺇ ﹼﻥ ﺗﻜﻠﻴـﻒ ﺍﻟﻌـﺎﺟﺰ ﻗﺒـﻴﺢ ﻋﻨـﺪ ﺍﻟﻌﻘـﻞ ،ﻓـﺈﻥﹼ ﻣـﻦ ﻛﻠﹼـﻒ ﺍﻷﻋﻤـﻰ ﻟﺮﺅﻳـﺔ
ﺍﳌﺼﺎﺣﻒ ،ﻭﺍﻟﺰﻣﻦ ﻟﻠﻤﺸﻲ ﺇﱃ ﺃﻗﺼﻰ ﺍﻟﺒﻼﺩ ،ﻭﻋﺒﺪﻩ ﻟﻄﲑﺍﻥ ﺍﻟﺴﻤﺎﺀ ﻋ ﺪ ﺳـﻔﻴﻬﹰﺎ ﻭ ﻗـﺒﺢ ﺫﻟـﻚ ﰲ ﺑﺪﺍﻫـﺔ
ﺍﻟﻌﻘﻮﻝ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻷﻧﻪ ﻻ ﻳﻘﺒﺢ ﻣﻦ ﺍﷲ ﺷﻲﺀ[ ﻫﺬﺍ ﺃﺻﻞ ﻋﻈﻴﻢ ﻋﻨﺪ ﺍﻷﺷﻌﺮﻱ ﻣﺴﺘﺪ ﻻ ﺑﺄﻧﻪ ﺍﳌﺎﻟﻚ ،ﻓﻠﻪ ﺍﻟﺘﺼ ﺮﻑ ﰲ
ﺧﻠﻘﻪ ﻛﻤﺎ ﺷﺎﺀ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻧﻔﻰ ﺍﳉﻮﺍﺯ[ ﺃﻱ :ﺟﻮﺍﺯ ﺍﻟﺘﻜﻠﻴﻒ ﲟﺎ ﻻ ﻳﻄﺎﻕ١٢ :
) (٥ﻗﻮﻟﻪ] :ﺗﻘﺮﻳﺮﻩ ﺃﻧﻪ ...ﺇﱁ[ ﻭﻗﺪ ﻳـﻮﺭﺩ ﻋﻠـﻰ ﻫـﺬﺍ ﺍﻟﺘﻘﺮﻳـﺮ ﻧﻘـﺾ ﺇﲨـﺎﱄﹼ ،ﺣﺎﺻـﻠﻪ :ﺃ ﹼﻥ ﺩﻟـﻴﻠﻜﻢ ﲜﻤﻴـﻊ
ﻣﻘ ﺪﻣﺎﺗﻪ ﺑﺎﻃﻞ :ﻷﻧﻪ ﻗﺪ ﻳﺘﺨﻠﹼﻒ ﺍﳊﻜﻢ ﻋﻨﻪ ﰲ ﻣﺎ ﺩﺓ ﻣﺜﻞ ﺃﰊ ﳍﺐ ،ﺣﻴﺚ ﻭﻗﻊ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻹﳝـﺎﻥ ﻓـﻀﻼﹰ
ﻋﻦ ﺍﳉﻮﺍﺯ ﻣﻊ ﺟﺮﻳﺎﻥ ﺍﻟﺪﻟﻴﻞ ﻓﻴﻪ ،ﺑﺄﻥ ﻳﻘﺎﻝ :ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﺟﺎﺋﺰﺍ ﻟﹶﻤﺎ ﻟﺰﻡ ﻣـﻦ ﻓـﺮﺽ ﻭﻗﻮﻋـﻪ ﳏـﺎﻝ ﻟﻜﻨـﻪ
ﻳﻠﺰﻡ؛ ﻷﻧﻪ ﻳـﺴﺘﻠﺰﻡ ﺍﻟﻜـﺬﺏ ﰲ ﻛـﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ ،ﺣﻴـﺚ ﺃﺧـﱪ ﻋﻨـﻪ ﺑﺄﻧـﻪ ﻻ ﻳـﺆﻣﻦ ،ﻫﻜـﺬﺍ ﰲ "ﺍﳋﻴـﺎﱄ"
ﻭﺣﺎﺷﻴﺘﻪ ،ﻭﻻ ﳜﻔﻰ ﻋﻠﻴﻚ ﺃ ﹼﻥ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷ ﻭﻝ ﻭﺍﻟﺜﺎﱐ ،ﻭﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟـﺚ ﺍﻟـﺬﻱ
ﻫﻮﺧﺎﺭﺝ ﻋﻦ ﺍﻟﺒﺤﺚ١٢ .
) (٦ﻗﻮﻟﻪ] :ﲢﻘﻴﻘﺎﹰ ﳌﻌﲎ ﺍﻟﻠﺰﻭﻡ[ ﻓﺈ ﹼﻥ ﺍﻟﻼﺯﻡ ﻟﻮ ﻛﺎﻥ ﳏﺎﻻﹰ ﻭﺍﳌﻠﺰﻭﻡ ﳑﻜﻨـﹰﺎ ﳉـﺎﺯ ﺍﻧﻔﻜـﺎﻙ ﺍﳌﻠـﺰﻭﻡ ﻋـﻦ
ﺍﻟﻼﺯﻡ ،ﻭﻫﻮ ﻣﻨﺎ ٍﻑ ﻟﺘﺤﻘﹼﻖ ﺍﻟﻠﺰﻭﻡ١٢ .
!٢٢٦ ) (٧ﻗﻮﻟﻪ] :ﻧﻜﺘﺔ[ ﺃﻱ :ﺷﻲﺀ ﻏﺮﻳﺐ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﻐﺎﻟﻄﺎﺕ"١٢ .
ﻳﺘﻌﹼﻠﻖ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩﺗﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ﺑﻌﺪﻡ ﻭﻗﻮﻋﻪ ،ﻭﺣﻠﹼﻬﺎ) (١ﺃﻧﺎ ﻻ ﻧﺴﻠﹼﻢ)#(٢
ﻛﻞﹼ ﻣﺎ ﻳﻜﻮﻥ ﳑﻜﻨﺎﹰ ﰲ ﻧﻔﺴﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻓﺮﺽ ﻭﻗﻮﻋﻪ ﳏﺎﻝ ،ﻭﺇﻧﻤﺎ ﳚﺐ
ﺫﻟﻚ ﻟﻮ ﱂ ﻳﻌﺮﺽ ﻟﻪ ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﻟﻐﲑ ،ﻭﺇ ﹼﻻ ﳉﺎﺯ) (٣ﺃﻥ ﻳﻜﻮﻥ ﻟﺰﻭﻡ ﺍﶈﺎﻝ
ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﻟﻐﲑ ،ﺃﻻ ﺗﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻟﹶ ﻤﺎ ﺃﻭﺟﺪ ﺍﻟﻌﺎﱂ ﺑﻘﺪﺭﺗﻪ
ﻭﺍﺧﺘﻴﺎﺭﻩ ،ﻓﻌﺪﻣﻪ ﳑﻜﻦ ﰲ ﻧﻔﺴﻪ ﻣﻊ ﺃﻧﻪ ﻳﻠﺰﻡ ﻣﻦ ﻓﺮﺽ ﻭﻗﻮﻋﻪ) (٤ﲣﻠﹼﻒ
ﺍﳌﻌﻠﻮﻝ ﻋﻦ ﻋﻠﹼﺘﻪ ﺍﻟﺘﺎﻣﺔ) (٥ﻭﻫﻮ ﳏﺎﻝ) ،(٦ﻭﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﳌﻤﻜﻦ ﻻ ﻳﻠﺰﻡ ﻣﻦ
ﻓﺮﺽ ﻭﻗﻮﻋﻪ ﳏﺎﻝ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺫﺍﺗﻪ ،ﻭﺃﻣﺎ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺃﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻼ
ﻧﺴﻠﹼﻢ ﺃﻧﻪ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﶈﺎﻝ) .ﻭﻣﺎ ﻳﻮﺟﺪ) (٧ﻣﻦ ﺍﻷﱂ ﰲ ﺍﳌﻀﺮﻭﺏ ﻋﻘﻴﺐ
) (١ﻗﻮﻟﻪ] :ﻭﺣﻠﹼﻬﺎ[ ﺃﻱ :ﺩﻓﻊ ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ ،ﻭﺍﳊ ﹼﻞ ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻨ ﹼﻈـﺎﺭ ﺗﻌـﻴﲔ ﻣﻮﺿـﻊ ﺍﻟﻐﻠـﻂ ﻣـﻦ ﺍﳌﻐﺎﻟﻄـﺔ.
"١٢ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺃﻧﺎ ﻻ ﻧﺴﹼﻠﻢ ...ﺇﱁ[ ﻓﺈﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﳑﻜﻨﺎﹰ ﺑﺎﻟﺬﺍﺕ ﻭﳑﺘﻨﻌـﹰﺎ ﺑـﺎﻟﻐﲑ ،ﻛﻜـﻮﻥ ﺍﻟﻌﻘـﻞ ﺍﻷﻭﻝ
ﻣﻌﺪﻭﻣﹰﺎ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ،ﳑﻜﻦ ﺑﺎﻟﺬﺍﺕ ﻭﳑﺘﻨﻊ ﺑﺎﻟﻐﲑ ،ﺃﻱ :ﻭﺟﻮﺩ ﺍﻟﻮﺍﺟﺐ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺇ ﹼﻻ ﳉﺎﺯ ...ﺇﱁ[ ﺃﻱ :ﻭﺇﻥ ﻋﺮﺽ ﻟﻪ ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﻟﻐﲑ ﳉﺎﺯ ﺃﻥ ﻳﻜـﻮﻥ ﻟـﺰﻭﻡ ﺍﶈـﺎﻝ ﻧﺎﺷـﻴﹰﺎ ﻣـﻦ
ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﻟﻐﲑ ﻻ ﻣﻦ ﺍﻣﺘﻨﺎﻉ ﻧﻔﺲ ﺫﺍﺗﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻗﻮﻋﻪ[ ﺃﻱ :ﻭﻗﻮﻉ ﻋﺪﻡ ﺍﻟﻌﺎﱂ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻋﻠﹼﺘﻪ ﺍﻟﺘﺎﻣﺔ[ ﺍﻟﻌﻠﹼﺔ ﺍﻟﺘﺎﻣﺔ ﻫﻲ ﲨﻠﺔ ﻣﺎ ﻳﺘﻮﹼﻗﻒ ﻋﻠﻴﻪ ﻭﺟﻮﺩ ﺍﳌﻌﻠﻮﻝ١٢ .
) (٦ﻭﻗﻮﻟﻪ] :ﻭﻫﻮ ﳏﺎﻝ[ ﻷﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺻﺪﻭﺭ ﺍﳌﻌﻠﻮﻝ ﻋﻦ ﺍﻟﻌﹼﻠـﺔ ﰲ ﻭﻗـﺖ ﺩﻭﻥ ﻭﻗـﺖ ﺗﺮﺟﻴﺤـﺎﹰ ﺑـﻼ
ﻣﺮﺟﺢ ،ﻫﺬﺍ ﰲ "ﺍﻟﻨﱪﺍﺱ" .ﻗﻠﺖ :ﻓﻴﻪ ﲝﺚ؛ ﻷ ﹼﻥ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻋﻨـﺪﻧﺎ ﻓﺎﻋـﻞ ﺑﺎﻟﻘـﺪﺭﺓ ﻭﺍﻻﺧﺘﻴـﺎﺭ ،ﻭﺍﻟﻌﻠﹼـﺔ
ﺍﳌﺨﺘﺎﺭﺓ ﳚﻮﺯ ﲣﻠﹼﻒ ﺍﳌﻌﻠﻮﻝ ﻋﻨﻬﺎ؛ ﻷﻥﹼ ﺇﺭﺍﺩﺗﻪ ﺗـﺮﺟﺢ ﺻـﺪﻭﺭﻩ ﺗـﺎﺭﺓ ﻭﻋﺪﻣـﻪ ﺗـﺎﺭﺓ ،ﻧﻌـﻢ ﳛﺘﻤـﻞ ﺃﻥ
ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﻟﺰﺍﻡ ﻋﻠﻰ ﺍﻟﻔﻼﺳﻔﺔ ،ﻟﻜﻨـﻪ ﻣـﺒﲏ ﻋﻠـﻰ ﺇﺛﺒـﺎﺕ ﺃﻥﹼ ﺻـﺪﻭﺭ ﺍﻟﻌـﺎﱂ ﻣـﻦ ﺍﻟـﺼﺎﻧﻊ ﺑﺎﻻﺧﺘﻴـﺎﺭ ﻋﻨـﺪ
ﺍﻟﻔﻼﺳﻔﺔ ﺃﻳﻀﹰﺎ ،ﻭﺇﻻﹼ ﻓﻼ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻳﻮﺟﺪ ...ﺇﱁ[ ﺑﻴﺎﻥ ﳌﺴﺌﻠﺔ ﺃﺧﺮﻯ ﳐﺘﻠﻒ ﻓﻴﻬﺎ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﻌﺘﺰﻟﺔ ،ﻫﻲ ﻣﺴﺌﻠﺔ ﺗﻮﻟﻴﺪ ﺍﻷﻓﻌﺎﻝ
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! "٢٢٧
ﺿﺮﺏ ﺇﻧﺴﺎﻥ ﻭﺍﻻﻧﻜﺴﺎﺭ ﰲ ﺍﻟﺰﺟﺎﺝ ﻋﻘﻴﺐ ﻛﺴﺮ ﺇﻧﺴﺎﻥ( ﻗﻴﺪ ﺑﺬﻟﻚ) (١ﻟﻴﺼﻠﺢ#
ﳏﻼ ﻟﻠﺨﻼﻑ ﰲ ﺃﻧﻪ ﻫﻞ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﺻﻨﻊ ﺃﻡ ﻻ؟ )ﻭﻣﺎ ﺃﺷﺒﻬﻪ( ﻛﺎﳌﻮﺕ ﻋﻘﻴﺐ
ﺍﻟﻘﺘﻞ )ﻛ ﹼﻞ ﺫﻟﻚ ﳐﻠﻮﻕ ﺍﷲ ﺗﻌﺎﱃ( ِﻟﻤﺎ ﻣ ﺮ ﻣﻦ ﺃﻥﹼ ﺍﳋﺎﻟﻖ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ
ﻭﺣﺪﻩ ،ﻭﺃ ﹼﻥ ﻛ ﹼﻞ ﺍﳌﻤﻜﻨﺎﺕ ﻣﺴﺘﻨﺪﺓ ﺇﻟﻴﻪ ﺑﻼ ﻭﺍﺳﻄﺔ ،ﻭﺍﳌﻌﺘﺰﻟﺔ ﻟﹶﻤﺎ ﺃﺳﻨﺪﻭﺍ
ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ ﺇﱃ ﻏﲑ ﺍﷲ ﻗﺎﻟﻮﺍ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺻﺎﺩﺭﹰﺍ ﻋﻦ ﺍﻟﻔﺎﻋﻞ ﻻ ﺑﺘﻮﺳﻂ
ﻓﻌﻞ ﺁﺧﺮ ﻓﻬﻮ ﺑﻄﺮﻳﻖ ﺍﳌﺒﺎﺷﺮﺓ) (٢ﻭﺇﻻﹼ ﻓﺒﻄﺮﻳﻖ ﺍﻟﺘﻮﻟﻴﺪ ،ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻳﻮﺟﺐ
ﺍﻟﻔﻌﻞ ﻟﻔﺎﻋﻠﻪ ﻓﻌ ﹰﻼ ﺁﺧﺮ ،ﻛﺤﺮﻛﺔ ﺍﻟﻴﺪ ﺗﻮﺟﺐ ﺣﺮﻛﺔ ﺍﳌﻔﺘﺎﺡ ،ﻓﺎﻷﱂ ﻳﺘﻮﹼﻟﺪ
ﻣﻦ ﺍﻟﻀﺮﺏ ،ﻭﺍﻻﻧﻜﺴﺎﺭ ﻣﻦ ﺍﻟﻜﺴﺮ ،ﻭﻟﻴﺴﺎ ﳐﻠﻮﻗﲔ ﷲ ﺗﻌﺎﱃ ،ﻭﻋﻨﺪﻧﺎ ﺍﻟﻜ ﹼﻞ
ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ)) .(٣ﻻ ﺻﻨﻊ ﻟﻠﻌﺒﺪ ﰲ ﲣﻠﻴﻘﻪ( ﻭﺍﻷﻭﱃ ﺃﻥ ﻻ ﻳﻘﻴﺪ)(٤
ﻷﻓﻌﺎﻝ ﺃﺧﺮ ،ﻓﺎﻷﻭﱃ ﺗﺴ ﻤﻰ ½ﺍﳌﺒﺎﺷﺮﺓ¼ ﻟﻜﻮﺎ ﺻﺎﺩﺭﺓ ﻣﻦ ﻗﺪﺭﺓ ﺍﻟﻌﺒﺪ ﻭﺃﺛﺮﻫﺎ ﺑﺎﻟﺬﺍﺕ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ½ﺍﳌﻮﻟﺪﺓ¼
ﻟﺘﻮﻟﹼﺪﻫﺎ ﻣﻦ ﺍﳌﺒﺎﺷﺮﺓ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (١ﻗﻮﻟﻪ] :ﺑﺬﻟﻚ[ ﺃﻱ :ﺑﺎﻹﻧﺴﺎﻥ ﻣﻊ ﺃ ﹼﻥ ﺣﺎﻝ ﺍﻟﺘﻮﻟﻴﺪ ﰲ ﺃﻓﻌﺎﻝ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺳﻮﺍﺀ ،ﻭﳛﺘﻤـﻞ ﺃﻥ ﻳﻜـﻮﻥ
ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻈﺮﻑ ،ﺃﻱ½ :ﻗﻮﻟﻪ ﻋﻘﻴﺐ ...ﺇﱁ¼؛ ﻟﻴﺨﺮﺝ ﺍﻷﱂ ﺍﳌﺮﺗﺐ ﻋﻠﻰ ﺿﺮﺏ ﻏﲑ ﳐﺘﺎﺭ ،ﻭﺍﻹﻧﻜﺴﺎﺭ
ﺍﳌﺮﺗﺐ ﻋﻠﻰ ﺳﻘﻮﻁ ﺣﺠﺮ ،ﻓﺈﻥﹼ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻭﺍﻻﻧﻜﺴﺎﺭ ﳐﻠﻮﻕ ﺍﷲ ﺗﻌﺎﱃ ﺇﲨﺎﻋﺎﹰ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ
ﻗﻴﺪ ﺍﻹﻧﺴﺎﻥ ﺍﺗﻔﺎﻗ ﻲ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻓﻌﻞ ﳐﺘﺎﺭ ﺳﻮﺍﺀ ﻛﺎﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻥ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻄﺮﻳﻖ ﺍﳌﺒﺎﺷﺮﺓ[ ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺘﻮﻟﻴﺪ ﻭﺍﳌﺒﺎﺷﺮﺓ ﺃﻥﹼ ﻣﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﻋﺪﻡ ﺣـﺼﻮﻟﻪ ﻓﻬـﻮ
ﻣﺒﺎﺷﺮ ،ﻭﻣﺎ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﻋﺪﻡ ﺣﺼﻮﻟﻪ ﺑﻌﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺳﺒﺒﻪ ﻓﻬﻮ ﻣﻮﻟﹼﺪ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻜ ﹼﻞ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ[ ﺃﻱ :ﺃﺻﻞ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ِﻣ ﻤﺎ ﺑﺎﺷﺮﻩ ﻭﻣﺎ ﺗﻮﹼﻟﺪ ﻣﻨﻪ ﻛﻼﳘـﺎ ﳐﻠﻮﻗـﻪ ﺗﻌـﺎﱃ،
ﺃﻣﺎ ﺍﻟﻌﺒﺪ ﻓﻼ ﺣﻆﹼ ﻟﻪ ﺇ ﹼﻻ ﰲ ﻛﺴﺐ ﺍﻟﻔﻌﻞ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻼ ﺍﺧﺘﻴﺎﺭ ﻟﻪ ﺃﻳﻀﹰﺎ ﻓﻴﻪ؛ ﻷﻧﻪ ﻣﻀﻄ ﺮ ﻓﻴﻪ ﺑﻌﺪ ﺗﻘـﺪﻳﺮ
ﺍﺧﺘﻴﺎﺭﻩ ﻓﻌ ﹰﻼ ﺑﺎﺷﺮﻩ ﻣِﻤﺎ ﻳﻮﺟﺒﻪ" ١٢ .ﻧﻈﻢ".
) (٤ﻗﻮﻟﻪ] :ﺍﻷﻭﱃ ﺃﻥ ﻻ ﻳﻘﻴﺪ ...ﺇﱁ[ ﺑﻞ ﻳﻘﺎﻝ :ﻻ ﺻﻨﻊ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ،ﺣﱴ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﻟﻴﺲ ﺧﺎﻟﻘﺎﹰ
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! "٢٢٨
ﺑﺎﻟﺘﺨﻠﻴﻖ؛ ﻷﻥﹼ ﻣﺎ ﻳﺴﻤﻮﻧﻪ ﻣﺘﻮﹼﻟﺪﺍﺕ ﻻ ﺻﻨﻊ ﻟﻠﻌﺒﺪ ﻓﻴﻪ) (١ﺃﺻ ﹰﻼ ،ﺃﻣﺎ ﺍﻟﺘﺨﻠﻴﻖ#
ﻓﻼﺳﺘﺤﺎﻟﺘﻪ ﻣﻦ ﺍﻟﻌﺒﺪ ،ﻭﺃﻣﺎ ﺍﻻﻛﺘﺴﺎﺏ ﻓﻼﺳﺘﺤﺎﻟﺔ ﺍﻛﺘﺴﺎﺏ ﻣﺎ ﻟﻴﺲ ﻗﺎﺋﻤﺎﹰ)(٢
ﲟﺤ ﹼﻞ ﺍﻟﻘﺪﺭﺓ ،ﻭﳍﺬﺍ ﻻ ﻳﺘﻤﻜﹼﻦ) (٣ﺍﻟﻌﺒﺪ ﻣﻦ ﻋﺪﻡ ﺣﺼﻮﳍﺎ ﲞﻼﻑ ﺃﻓﻌﺎﻟﻪ
ﺍﻻﺧﺘﻴﺎﺭﻳﺔ) .ﻭﺍﳌﻘﺘﻮﻝ ﻣﻴﺖ ﺑﺄﺟﻠﻪ() (٤ﺃﻱ :ﺍﻟﻮﻗﺖ ﺍﳌﻘ ﺪﺭ) (٥ﳌﻮﺗﻪ ،ﻻ ﻛﻤﺎ
ﺯﻋﻢ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ) (٦ﻗﺪ ﻗﻄﻊ ﻋﻠﻴﻪ ﺍﻷﺟﻞ) .(٧ﻟﻨﺎ ﺃﻥﹼ ﺍﷲ
ﻟﻪ ﻭﻻ ﻛﺎﺳﺒﺎﹰ ،ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ .ﺃﻣﺎ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﺘﺨﻠﻴﻖ ﻓﻴﻮﻫﻢ ﺃ ﹼﻥ ﺍﻷﺷـﺎﻋﺮﺓ ﺇﳕـﺎ ﻳﻨﻜـﺮﻭﻥ ﻛﻮﻧـﻪ
ﳐﻠﻮﻗﺎﹰ ﻟﻠﻌﺒﺪ ،ﻻ ﻛﻮﻧﻪ ﻣﻜﺴﻮﺑﺎﹰ ،ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﳊ ﻖ" ١٢ .ﻥ"
) (١ﻗﻮﻟﻪ] :ﻻ ﺻﻨﻊ ﻟﻠﻌﺒﺪ ﻓﻴﻪ[ ﺃﻱ :ﻻ ﲣﻠﻴﻘﺎﹰ ﻭﻻ ﺍﻛﺘﺴﺎﺑﺎﹰ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﺎ ﻟﻴﺲ ﻗﺎﺋﻤﹰﺎ ...ﺇﱁ[ ﺇﺫ ﳏﻞﹼ ﺍﻟﻘﺪﺭﺓ ﺁﻻﺕ ﺍﻟﻀﺎﺭﺏ ،ﻭﺍﻟﻜﺎﺳﺮ ﻭﺍﻟﻀﺮﺏ ﻭﺍﻻﻧﻜﺴﺎﺭ ﻻ ﻳﻘﻮﻣﺎﻥ
ﻤﺎ ،ﺑﻞ ﺑﺎﳌﻀﺮﻭﺏ ﻭﺍﳌﻜﺴﻮﺭ ،ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻌﺒﺪ ﺻﻨﻊ ﰲ ﺍﻻﻛﺘﺴﺎﺏ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﳍﺬﺍ ﻻ ﻳﺘﻤﻜﹼﻦ ...ﺇﱁ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﺑﻌﺪﻡ ﺍﻟﺘﻤﻜﹼﻦ ﻣﻦ ﻋﺪﻡ ﺣﺼﻮﳍﺎ ﻋﺪﻣﻪ ﻗﺒﻞ ﻣﺒﺎﺷﺮﺓ
ﻣﺎ ﻳﻮﺟﺐ ﺣﺼﻮﻟﻪ ﻓﻬﻮ ﳑﻨﻮﻉ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﻋﺪﻣﻪ ﺑﻌﺪ ﻣﺒﺎﺷـﺮﺓ ﻣـﺎ ﻳﻮﺟـﺐ ﺣـﺼﻮﻟﻪ ﻓﻤـﺴﻠﹼﻢ ،ﻟﻜـﻦ ﻋـﺪﻡ
ﺍﻟﺘﻤﻜﹼﻦ ﺑﻌﺪ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺴﺒﺐ ﻻ ﻳﻨﺎﰲ ﻛﻮﻧﻪ ﻣﻜﺘﺴﺒﹰﺎ ﻟﻠﻌﺒـﺪ ،ﺃﻻ ﻳـﺮﻯ ﺃ ﹼﻥ ﻓﻌـﻞ ﺍﻟﻌﺒـﺪ ﻻ ﳝﻜـﻦ ﺗﺮﻛـﻪ ﺑﻌـﺪ
ﻣﺒﺎﺷﺮﺓ ﻣﺎ ﻳﻮﺟﺐ ﺣﺼﻮﻟﻪ ﺃﻋﲏ :ﺻﺮﻑ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻘﺪﺭﺓ ،ﻣﻊ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﳐﺘﺎﺭ ﻓﻴﻪ ،ﻓﻜﺬﺍ ﰲ ﺍﳌﺘﻮﻟﹼـﺪﺍﺕ،
ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ ،ﻭ ﳚﺎﺏ ﻋﻨﻪ :ﺑﺄﻥﹼ ﻛﻼﻣـﻪ ﰲ ﺍﳌﻤﺘـ ﺪﺓ ﺯﻣﺎﻧـﹰﺎ ،ﻓـﺎﻷﱂ ﺍﳌﻤﺘـﺪ ﺑﺎﻟـﻀﺮﺏ ﻻ
ﺗﻘﺪﺭ ﻋﻠﻰ ﺭﻓﻊ ﺍﻣﺘﺪﺍﺩﻩ ،ﻭﺍﻟﻀﺮﺏ ﺍﳌﻤﺘﺪ ﺗﻘﺪﺭ ﻋﻠﻰ ﺭﻓﻊ ﺍﻣﺘﺪﺍﺩﻩ ﺑﺘﺮﻛﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﺄﺟﻠﻪ[ ﺍﻷﺟﻞ ﻣﺪﺓ ﺍﻟﺸﻲﺀ ،ﻭﻳﻘﺎﻝ ﻋﻠﻰ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳛﺪ ﻻﻧﺘﻔﺎﺀ ﺍﻟﺸﻲﺀ ﻳﻘﺎﻝ½ :ﺟﺎﺀ ﺃﺟﻠـﻪ¼ ﺇﺫﺍ ﺣـﺎﻥ
ﻣﻮﺗﻪ ،ﰲ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﻟﻌﺰﻳﺰ﴿ :ﻓﹶِﺈﺫﹶﺍ ﺟﺎﺀَ ﹶﺃﺟﹸﻠﻬ ﻢ ﹶﻻ ﻳ ﺴﺘﺄﹾﺧِﺮﻭ ﹶﻥ ﺳﺎﻋﹰﺔ ﻭ ﹶﻻ ﻳﺴﺘﻘﹾ ِﺪﻣﻮﻥﹶ﴾]ﺍﻷﻋﺮﺍﻑ١٢ .[٣٤ :
) (٥ﻗﻮﻟﻪ] :ﺃﻱ :ﺍﻟﻮﻗﺖ ﺍﳌﻘ ﺪﺭ ...ﺇﱁ[ ﻭﻟﻮ ﱂ ﻳﻘﺘﻞ ﳉﺎﺯ ﺃﻥ ﳝﻮﺕ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻭﺃﻥ ﻻ ﳝﻮﺕ ﻣﻦ ﻏﲑ
ﻗﻄﻊ ﺑﺎﻣﺘﺪﺍﺩ ﺍﻟﻌﻤﺮ ﻭﻻ ﺑﺎﳌﻮﺕ ﺑﺪﻝ ﺍﻟﻘﺘﻞ" ١٢ .ﺧﻴﺎﱄ".
) (٦ﻗﻮﻟﻪ] :ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ[ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﺎﻝ½ :ﺇ ﹼﻥ ﺍﻟﻘﺎﺗﻞ¼ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﻣﺬﻫﺐ ﺍﳌﻌﺘﺰﻟﺔ ﻣـﻦ ﺃﻥﹼ ﺍﻟﻌﺒـﺪ
ﺧﺎﻟﻖ ﻷﻓﻌﺎﻟﻪ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﺻﺎﺣﺐ "ﺍﻟﻨﱪﺍﺱ" :ﻫﺬﺍ ﺳﻬﻮ ﺍﻟﻨ ﺴﺎﺥ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﻘﺎﻝ½ :ﻣﻦ ﺃ ﹼﻥ ﺍﻟﻘﺎﺗﻞ¼١٢ .
) (٧ﻗﻮﻟﻪ] :ﻗﺪ ﻗﻄﻊ ﻋﻠﻴﻪ ﺍﻷﺟﻞ[ ﺃﻱ :ﱂ ﻳﻮﺻﻠﻪ ﺇﻟﻴﻪ ،ﻓﺈﻧﻪ ﻟﻮ ﱂ ﻳﻘﺘﻞ ﻟﻌﺎﺵ ﺇﱃ ﺃﻣﺪ ﻫﻮ ﺃﺟﻠﻪ ﺍﻟﺬﻱ ﻋﻠﻢ ﺍﷲ
Å
! "٢٢٩
ﺗﻌﺎﱃ ﻗﺪ ﺣﻜﻢ ﺑﺂﺟﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﻏﲑ ﺗﺮﺩﺩ ،ﻭﺑﺄﻧﻪ ﴿ﺇِ ﹶﺫﺍ ﺟﺎﺀ#
ﺃﹶﺟﹸﻠ ﻬﻢ ﹶﻻ ﻳﺴﺘﺄﹾﺧِﺮﻭ ﹶﻥ ﺳﺎ ﻋﺔﹰ ﻭ ﹶﻻ ﻳﺴﺘ ﹾﻘ ِﺪﻣﻮ ﹶﻥ﴾]ﺍﻷﻋﺮﺍﻑ .[٣٤ :ﻭﺍﺣﺘ ﺠﺖ
ﺍﳌﻌﺘﺰﻟﺔ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ) (١ﰲ ﺃ ﹼﻥ ﺑﻌﺾ ﺍﻟﻄﺎﻋﺎﺕ ﻳﺰﻳﺪ ﰲ ﺍﻟﻌﻤﺮ) ،(٢ﻭﺑﺄﻧﻪ
ﻟﻮ ﻛﺎﻥ ﻣﻴﺘﺎﹰ ﺑﺄﺟﻠﻪ ﹶﻟﻤﺎ ﺍﺳﺘﺤﻖ ﺍﻟﻘﺎﺗﻞ) (٣ﺫﻣﹰﺎ ﻭﻻ ﻋﻘﺎﺑﺎﹰ ﻭﻻ ﺩﻳﺔ ﻭﻻ ﻗﺼﺎﺻﹰﺎ؛ ﺇﺫ
ﻟﻴﺲ ﻣﻮﺕ ﺍﳌﻘﺘﻮﻝ ﲞﻠﻘﻪ ﻭﻻ ﺑﻜﺴﺒﻪ ،ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ :ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ
ﻛﺎﻥ ﻳﻌﻠﻢ) (٤ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻔﻌﻞ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺔ ﻟﻜﺎﻥ ﻋﻤﺮﻩ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ،ﻟﻜﻨﻪ ﻋﻠﻢ ﺃﻧﻪ
ﺗﻌﺎﱃ ﻣﻮﺗﻪ ﻓﻴﻪ ﻟـﻮﻻ ﺍﻟﻘﺘـﻞ ،ﻓﻬـﻢ ﻳﻘﻄﻌـﻮﻥ ﺑﺎﻣﺘـﺪﺍﺩ ﺍﻟﻌﻤـﺮ ﻟـﻮﻻﻩ ،ﻭﺣﺎﺻـﻞ ﺍﻟﻨــﺰﺍﻉ ﺃ ﹼﻥ ﺍﳌـﺮﺍﺩ ﺑﺎﻷﺟـﻞ
ﺍﳌﻀﺎﻑ ﺯﻣﺎﻥ ﻳﺒﻄﻞ ﻓﻴﻪ ﺍﳊﻴﺎﺓ ﻗﻄﻌﺎﹰ ﻣﻦ ﻏﲑ ﺗﻘ ﺪﻡ ﻭﻻ ﺗﺄ ﺧﺮ ،ﻓﻬﻞ ﻳﺘﺤﻘﹼﻖ ﺫﻟﻚ ﰲ ﺍﳌﻘﺘﻮﻝ ﺃﻡ ﺍﳌﻌﻠـﻮﻡ
ﰲ ﺣﹼﻘﻪ ﺃﻧﻪ ﺇﻥ ﻗﺘﻞ ﻣﺎﺕ ﻭﺇﻥ ﱂ ﻳﻘﺘﻞ ﻓﻴﺘﻌـﻴﺶ ﺇﱃ ﻭﻗـﺖ ﻫـﻮ ﺃﺟـﻞ ﻟـﻪ ،ﻛـﺬﺍ ﰲ ﺷـﺮﺡ ﺍﳌﻘﺎﺻـﺪ١٢ .
"ﺧﻴﺎﱄ".
) (١ﻗﻮﻟﻪ] :ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ[ ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺛﻮﺑﺎﻥ ﺑﻦ ﻣﺎﻟـﻚ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ
ﻋﻨﻪ ﻗﺎﻝ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ½ :ﻻ ﻳﺮﺩ ﺍﻟﻘﻀﺎﺀ ﺇﻻﹼ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﻳﺰﻳـﺪ ﰲ ﺍﻟﻌﻤـﺮ
ﺇﻻﹼ ﺍﻟﱪ١٢ .¼
) (٢ﻗﻮﻟﻪ] :ﻳﺰﻳﺪ ﰲ ﺍﻟﻌﻤﺮ[ ﻓﻠﻮ ﻛﺎﻥ ﺍﻷﺟﻞ ﻗﻄﻌﻴﺎﹰ ﱂ ﻳﻜﻦ ﻟﻠﺰﻳﺎﺩﻩ ﻣﻌﲎ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﹶﻟﻤﺎ ﺍﺳﺘﺤ ﻖ ﺍﻟﻘﺎﺗﻞ[ ﺍﺳﺘﺪﻻﻝ ﺑﻮﺟﻪ ﻋﻘﻠﻲ ،ﺣﺎﺻـﻠﻪ :ﺃﻧـﻪ ﺇﺫﺍ ﻛـﺎﻥ ﺃﺟﻠـﻪ ﻣﻘـﺪﺭﺍﹰ ﻗﻄﻌﻴـﹰﺎ ﱂ ﻳﻜـﻦ
ﺍﻟﻘﺎﺗﻞ ﺿﻴﻊ ﻟﻪ ﺷﻴﺌﺎﹰ ﻣﻦ ﺣﻴﺎﺗﻪ ،ﻓﻠﻢ ﻳﻐﺮﻡ ﺩﻳﺘﻪ ﰲ ﻗﺘﻞ ﺍﳋﻄﺎﺀ ،ﻭﻗﺼﺎﺻﻪ ﰲ ﻗﺘﻞ ﺍﻟﻌﻤﺪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺇ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻳﻌﻠﻢ ...ﺇﱁ[ ﻭﻗﺪ ﻧﻘﺢ ﻫـﺬﻩ ﺍﳌـﺴﺌﻠﺔ ﺣـﻖ ﺍﻟﺘﻨﻘـﻴﺢ ﺳـﻴﺪﻧﺎ ﺇﻣـﺎﻡ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ
ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﺍﻟﱪﻳﻠﻮ ﻱ ،ﺃﻓﺎﺽ ﺍﷲ ﻋﻠﻴﻨﺎ ﻣـﻦ ﺑﺮﻛﺎﺗـﻪ ،ﰲ "ﺍﳌـﺴﺘﻨﺪ ﺍﳌﻌﺘﻤـﺪ" ﻗـﺎﻝ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻪ½ :ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻋﻠﻰ ﻭﺟﻬﲔ :ﻓﻤﻘﻴﺪ ﺻـﺮﺍﺣﺔ ،ﻛـﺄﻥ ﻳﻘـﺎﻝ ﳌﻠـﻚ ﺍﳌـﻮﺕ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ :ﺍﻗﺒﺾ ﺭﻭﺡ ﻓﻼﻥ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﻔﻼ ﹼﱐ ﺇ ﹼﻻ ﺃﻥ ﻳﺪﻋﻮ ﻓﻼﻥ ،ﻭﻣﻄﻠﻖ ﻧﺎﻓﺬ ﰲ ﻋﻠـﻢ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﻫـﻮ
ﺍﳌﱪﻡ ﺣﻘﻴﻘﺔ ﻭﻣﺼﺮﻭﻑ ﺑﺎﻟﺪﻋﺎﺀ ﻣﺜ ﹰﻼ ،ﻭﻫﻮ ﺍﳌﻌﹼﻠﻖ ﺍﻟﺸﺒﻴﻪ ﺑﺎﳌﱪﻡ ،ﻓﻴﻜﻮﻥ ﻣﱪﻣـﺎﹰ ﰲ ﻇـ ﻦ ﺍﳋﻠـﻖ ﻟﻌـﺪﻡ
ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺘﻘﻴﺪ ﻣﻌﻠﹼﻘﺎﹰ ﰲ ﺍﻟﻮﺍﻗﻊ ،ﻓﺎﳌﺮﺍﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟـﺸﺮﻳﻒ ﻫـﻮ ﻫـﺬﺍ ،ﻭﺃﻣـﺎ ﺍﳌـﱪﻡ ﺍﳊﻘﻴﻘـ ﻲ ﻓـﻼ
!٢٣٠ ﺭﺍﺩ ﻟﻘﻀﺎﺋﻪ"١٢ .
ﻳﻔﻌﻠﻬﺎ ﻓﻴﻜﻮﻥ ﻋﻤﺮﻩ ﺳﺒﻌﲔ ﺳﻨﺔ ،ﻓﻨﺴﺒﺖ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺇﱃ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺔ ﺑﻨﺎﺀ#
ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﻟﻮﻻﻫﺎ ﹶﻟﻤﺎ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ ،ﻭﻋﻦ ﺍﻟﺜﺎﱐ) :(١ﺃ ﹼﻥ
ﻭﺟﻮﺏ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﻀﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺗﻌﺒﺪ ﻱ) (٢ﻻﺭﺗﻜﺎﺑﻪ) (٣ﺍﳌﻨﻬﻲ ،ﻭﻛﺴﺒﻪ
ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻋﻘﻴﺒﻪ ﺍﳌﻮﺕ ﺑﻄﺮﻳﻖ ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ ،ﻓﺈ ﹼﻥ ﺍﻟﻘﺘﻞ
ﻓﻌﻠﻪ ﺍﻟﻘﺎﺗﻞ ﻛﺴﺒﺎﹰ ،ﻭﺇﻥ ﹶﻟﻢ ﻳﻜﻦ ﺧﻠﻘﺎﹰ) ،ﻭﺍﳌﻮﺕ ﻗﺎﺋﻢ ﺑﺎﳌﻴﺖ ﳐﻠﻮﻕ ﺍﷲ
ﺗﻌﺎﱃ( ،ﻻ ﺻﻨﻊ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﲣﻠﻴﻘﹰﺎ ﻭﻻ ﺍﻛﺘﺴﺎﺑﺎﹰ .ﻭﻣﺒﲎ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻮﺕ ﻭﺟﻮﺩ ﻱ
ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺧﻠﹶﻖ ﺍﻟﹾ ﻤﻮ ﺕ ﻭﺍﻟﹾﺤﻴﺎﹶﺓ﴾]ﺍﳌﻠﻚ ،[٢ :ﻭﺍﻷﻛﺜﺮﻭﻥ) (٤ﻋﻠﻰ
ﺃﻧﻪ ﻋﺪﻣ ﻲ ،ﻭﻣﻌﲎ ﺧﻠﻖ ﺍﳌﻮﺕ ﻗﺪﺭﻩ) .ﻭﺍﻷﺟﻞ ﻭﺍﺣﺪ( ﻻ ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﻜﻌﱯ(٥)
ﺃ ﹼﻥ ﻟﻠﻤﻘﺘﻮﻝ ﺃﺟﻠﲔ :ﺍﻟﻘﺘﻞ ﻭﺍﳌﻮﺕ ،ﻭﺃﻧﻪ ﻟﻮ ﱂ ﻳﻘﺘﻞ ﻟﻌﺎﺵ ﺇﱃ ﺃﺟﻠﻪ ﺍﻟﺬﻱ ﻫﻮ
ﺍﳌﻮﺕ ،ﻭﻻ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﻟﻔﻼﺳﻔﺔ ﺃﻥﹼ ﻟﻠﺤﻴﻮﺍﻥ ﺃﺟﻼﹰ ﻃﺒﻌﻴﹰﺎ ﻭﻫﻮ ﻭﻗﺖ ﻣﻮﺗﻪ
ﺑﺘﺤﻠﹼﻞ ﺭﻃﻮﺑﺘﻪ ﻭﺍﻧﻄﻔﺎﺀ ﺣﺮﺍﺭﺗﻪ ﺍﻟﻐﺮﻳﺰﻳﺘﲔ ،ﻭﺃﺟ ﹰﻼ ﺍﺧﺘﺮﺍﻣﻴﺔ) (٦ﲝﺴﺐ ﺍﻵﻓﺎﺕ
) (١ﻗﻮﻟﻪ] :ﻭﻋﻦ ﺍﻟﺜﺎﱐ[ ﺃﻱ :ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﻮﺟﻪ ﺍﻟﻌﻘﻠﻲ١٢.
) (٢ﻗﻮﻟـﻪ] :ﺗﻌﺒـﺪﻱ [ﺃﻱ :ﺷـﺮﻋ ﻲ ﻻ ﻣـﺪﺧﻞ ﻓﻴـﻪ ﻟﻠﻌﻘـﻞ ﻭﺍﻟﻘﻴـﺎﺱ ﺑـﺪﻟﻴﻞ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻻﹶ ﻳـ ﺴﺄﹶ ﹸﻝ ﻋﻤـﺎ
ﻳﻔﹾﻌﻞﹸ﴾]ﺍﻷﻧﺒﻴﺎﺀ١٢ .[٢٣ :
) (٣ﻗﻮﻟﻪ] :ﻻﺭﺗﻜﺎﺑﻪ ...ﺇﱁ[ ﻛﺄﻧﻪ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺗﻌﺒﺪﻳﹰﺎ ﳏـﻀﺎﹰ ﺧﺎﺭﺟـﺎﹰ ﻋـﻦ ﻣﻘﺘـﻀﻰ ﺍﻟﻌﻘـﻞ ﻭﻻ ﻋﻘﻠﻴـﺎ
ﳏﻀﺎﹰ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻷﻛﺜﺮﻭﻥ ...ﺇﱁ[ ﻣﻨﻬﻢ ﺻﺎﺣﺐ "ﺍﳌﻮﺍﻗﻒ" ﻭﺷﺎﺭﺣﻪ ،ﻓﻬﻢ ﻗﺎﻟﻮﺍ :ﺍﳌﻮﺕ ﻋﺪﻡ ﺍﳊﻴﺎﺓ ﻋﻤﺎ ﻣﻦ
ﺷﺎﻧﻪ ﺃﻥ ﻳﻜﻮﻥ ﺣﻴﺎ ،ﻭﺍﻷﻇﻬﺮ ﺃﻥ ﻳﻘﺎﻝ :ﻋﺪﻡ ﺍﳊﻴـﺎﺓ ﻋﻤـﺎ ﺍﺗـﺼﻒ ـﺎ ،ﻭﻋﻠـﻰ ﺍﻟﺘﻔـﺴﲑﻳﻦ ﻓﺎﻟﺘﻘﺎﺑـﻞ ﺑـﲔ
ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﺗﻘﺎﺑﻞ ﺍﻟﻌﺪﻡ ﻭﺍﳌﻠﻜﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﻟﻜﻌ ﱯ[ ﻫﻮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏ ﻤﺪ ﺑﻦ ﺍﻟﻜﻌﱯ ﻛﺎﻥ ﻣﻦ ﻣﻌﺘﺰﻟﺔ ½ﺑﻐﺪﺍﺩ¼ ،ﻛﺬﺍ ﰲ "ﺍﻟﺘﻌﺮﻳﻔﺎﺕ" ﻟﻠﺴﻴﺪ ﺍﻟﺴﻨﺪ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍﺧﺘﺮﺍﻣﻴﺔ[ ﺃﻱ :ﻗﺎﻃﻌﺔ ﻟﻠﺤﻴﺎﺓ ،ﻳﻘﺎﻝ :ﺧﺮﻡ ﺍﻟﺸﻲﺀ ﻭﺍﺧﺘﺮﻣﻪ ،ﺃﻱ :ﻗﻄﻌﻪ١٢ .
! "٢٣١
ﻭﺍﻷﻣﺮﺍﺽ) .ﻭﺍﳊﺮﺍﻡ ﺭﺯﻕ(؛ ﻷ ﹼﻥ ﺍﻟﺮﺯﻕ ﺍﺳﻢ ﻟِﻤﺎ ﻳﺴﻮﻗﻪ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺍﳊﻴﻮﺍﻥ#
ﻓﻴﺄﻛﻠﻪ) ،(١ﻭﺫﻟﻚ ﻗﺪ ﻳﻜﻮﻥ ﺣﻼﻻﹰ ﻭﻗﺪ ﻳﻜﻮﻥ ﺣﺮﺍﻣﺎﹰ ،ﻭﻫﺬﺍ ﺃﻭﱃ ﻣﻦ ﺗﻔﺴﲑﻩ
ﲟﺎ ﻳﺘﻐ ﹼﺬﻯ ﺑﻪ ﺍﳊﻴﻮﺍﻥ ،ﳋﻠ ﻮﻩ ﻋﻦ ﻣﻌﲎ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﻊ ﺃﻧﻪ
ﻣﻌﺘﱪ) (٢ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺯﻕ ،ﻭﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﺍﳊﺮﺍﻡ ﻟﻴﺲ ﺑﺮﺯﻕ؛ ﻷ ﹼﻢ ﻓﺴﺮﻭﻩ
ﺗﺎﺭﺓ ﲟﻤﻠﻮﻙ ﻳﺄﻛﻠﻪ) (٣ﺍﳌﺎﻟﻚ ،ﻭﺗﺎﺭﺓ ﺑِﻤﺎ ﻻ ﳝﻨﻊ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﻭﺫﻟﻚ ﻻ
ﻳﻜﻮﻥ ﺇﻻﹼ ﺣﻼﻻﹰ ،ﻟﻜﻦ ﻳﻠﺰﻡ ﻋﻠﻰ ﺍﻷ ﻭﻝ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺎ ﺗﺄﻛﻠﻪ ﺍﻟﺪﻭﺍﺏ) (٤ﺭﺯﻗﹰﺎ،
ﻭﻋﻠﻰ ﺍﻟﻮﺟﻬﲔ :ﺃﻥﹼ ﻣﻦ ﺃﻛﻞ ﺍﳊﺮﺍﻡ ﻃﻮﻝ ﻋﻤﺮﻩ ﱂ ﻳﺮﺯﻗﻪ ﺍﷲ ﺗﻌﺎﱃ) (٥ﺃﺻﻼﹰ.
) (١ﻗﻮﻟﻪ] :ﻓﻴﺄﻛﻠﻪ[ ﺃﻱ :ﻳﺘﻨﺎﻭﻟﻪ ﺃﻭ ﻳﻨﺘﻔﻊ ﺑﻪ؛ ﻷﻥﹼ ﺍﻟـﺮﺯﻕ ﻻ ﳜـﺘ ﺺ ﺑﺎﻷﻛـﻞ ،ﻗـﺎﻝ ﺍﻟـﺴﻴﺪ ﺍﻟـﺴﻨﺪ ﰲ "ﺷـﺮﺡ
ﺍﳌﻮﺍﻗﻒ" ﻣﺎ ﻧ ﺼﻪ :ﻟﻴﺲ ﻣﺎ ﺫﻛﺮﻩ ﲢﺪﻳﺪ ﻟﻠﺮﺯﻕ ،ﺑﻞ ﻫﻮ ﻧﻔﻲ ِﻟ ﻤﺎ ﺍﺩﻋﻰ ﻣﻦ ﲣﺼﻴﺼﻪ ﺑﺎﳊﻼﻝ؛ ﻭﺫﻟـﻚ
ﻷﻥﹼ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ﻫﻮ ﺃﻥﹼ ﺍﻟﺮﺯﻕ ﻛﻞﹼ ﻣﺎ ﺍﻧﺘﻔﻊ ﺑﻪ ﺣﻲ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﻟﺘﻐﺬﻱ ﺃﻭ ﺑﻐـﲑﻩ ،ﻣﺒﺎﺣـﹰﺎ ﻛـﺎﻥ ﺃﻭ
ﺣﺮﺍﻣﺎﹰ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﻊ ﺃﻧﻪ ﻣﻌﺘﱪ ...ﺇﱁ[ ﻭ ﺫﺍﻟﻚ ﻷﻥﹼ ﺳﺒﺐ ﺍﻟﻨـﺰﺍﻉ ﻫﻮ ﺃﻥﹼ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﺃﺿـﺎﻑ ﺍﻟـﺮﺯﻕ ﺇﱃ ﻧﻔـﺴﻪ،
ﳓﻮ ﴿ﺇِﻥﱠ ﺍﻟﱠﻠﻪ ﻫ ﻮ ﺍﻟ ﺮ ﺯﺍﻕ]﴾ﺍﻟﺬﺍﺭﻳﺎﺕ ،[٥٨ :ﻓﺰﻋﻢ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻥﹼ ﺍﳊﺮﺍﻡ ﻟﻮ ﻛﺎﻥ ﺭﺯﻗﺎ ﻟﻜﺎﻥ ِﻣ ﻤﺎ ﺳﺎﻗﻪ ﺍﷲ
ﺗﻌﺎﱃ ﺇﱃ ﺍﻟﻌﺒﺪ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ﻷﻧﻪ ﻳﻠﺰﻡ ﻧﺴﺒﺔ ﺳﻮﻕ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﻭ ﻫﻮ ﻗﺒـﻴﺢ .ﻗﻠﻨـﺎ :ﻻ ﻳﻘـﺒﺢ
ﻣﻨﻪ ﺷﻲﺀ ،ﻓﻈﻬﺮ ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻨﺴﺐ ﺍﻟﺮﺯﻕ ﺇﱃ ﺍﳊ ﻖ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻜﻦ ﻧﺰﺍﻉ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ١٢.ﻥ
) (٣ﻗﻮﻟﻪ] :ﲟﻤﻠﻮﻙ ﻳﺄﻛﻠﻪ ...ﺇﱁ[ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻤﻠﻮﻙ ﺍﻌﻮﻝ ﻣﻠﻜـﺎ ،ﲟﻌـﲎ :ﺍﻹﺫﻥ ﰲ ﺍﻟﺘـﺼﺮﻑ ﺍﻟـﺸﺮﻋ ﻲ،
ﻭﺇﻻﹼ ﳋﻼ ﺗﻌﺮﻳﻒ ﺍﻟﺮﺯﻕ ﻋﻦ ﻣﻌﲎ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﻮ ﻣﻌﺘﱪ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺯﻕ ﻋﻨﺪﻫﻢ ﺃﻳﻀﹰﺎ ،ﻛﻤﺎ
ﺳﻴﺠﺊ ﰲ ﺍﻟﺸﺮﺡ ١٢ .ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ".
) (٤ﻗﻮﻟﻪ] :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺎ ﺗﺄﻛﻠﻪ ﺍﻟﺪﻭﺍﺏ ...ﺇﱁ[ ﻭﺫﻟﻚ ﻷﺎ ﻻ ﺗﺼﻠﺢ ﺍﳌﺎﻟﻜﻴﺔ ﻟﺸﻲﺀ ﻣﻊ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ
ﻗﺎﻝ" ﴿ﻭﻣﺎ ِﻣ ﻦ ﺩﺍﺑٍﺔ ﻓِﻲ ﺍ َﻷ ﺭﺽِ ﺇِﻻﱠ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺭِ ﺯﻗﹸﻬﺎ﴾]ﻫﻮﺩ ،[٦ :ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﱂ ﻳﺮﺯﻗﻪ ﺍﷲ ﺗﻌﺎﱃ[ ﻭﻫﻮ ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻬﲔ :ﺃﺣﺪﳘﺎ ﺃﻧﻪ ﺧﻼﻑ ﺍﻹﲨﺎﻉ ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﳌﻌﺘﺰﻟﺔ،
!٢٣٢ ﺛﺎﻧﻴﻬﻤﺎ ﺃﻧﻪ ﺧﻼﻑ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳﺚ"١٢ .
ﻭﻣﺒﲎ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ) (١ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻹﺿﺎﻓﺔ) (٢ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﺘﱪﺓ ﰲ ﻣﻌﲎ#
ﺍﻟﺮﺯﻕ ،ﻭﺃﻧﻪ ﻻ ﺭﺍﺯﻕ ﺇ ﹼﻻ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﺃ ﹼﻥ ﺍﻟﻌﺒﺪ ﻳﺴﺘﺤ ﻖ ﺍﻟﺬﻡ ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ
ﺃﻛﻞ ﺍﳊﺮﺍﻡ ،ﻭﻣﺎ ﻳﻜﻮﻥ ﻣﺴﺘﻨﺪﺍﹰ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻜﻮﻥ ﻗﺒﻴﺤﹰﺎ ،ﻭﻣﺮﺗﻜﺒﻪ ﻻ
ﻳﺴﺘﺤ ﻖ ﺍﻟﺬﻡ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﺍﳉﻮﺍﺏ) :(٣ﺃﻥﹼ ﺫﻟﻚ ﻟﺴﻮﺀ ﻣﺒﺎﺷﺮﺓ ﺃﺳﺒﺎﺑﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ.
)ﻭﻛ ﹼﻞ ﻳﺴﺘﻮﰲ) (٤ﺭﺯﻕ ﻧﻔﺴﻪ ﺣﻼ ﹰﻻ ﻛﺎﻥ ﺃﻭ ﺣﺮﺍﻣﺎﹰ( ﳊﺼﻮﻝ ﺍﻟﺘﻐﺬﹼﻱ ﻤﺎ
ﲨﻴﻌﺎﹰ) .ﻭﻻ ﻳﺘﺼ ﻮﺭ ﺃﻥ ﻻ ﻳﺄﻛﻞ) (٥ﺇﻧﺴﺎﻥ ﺭﺯﻗﻪ ﺃﻭ ﻳﺄﻛﻞ ﻏﲑﻩ ﺭﺯﻗﻪ(؛ ﻷ ﹼﻥ ﻣﺎ
ﻗﺪﺭﻩ ﺍﷲ) (٦ﺗﻌﺎﱃ ﻏﺬﺍﺀ ﺷﺨﺺ ﳚﺐ ﺃﻥ ﻳﺄﻛﻠﻪ ﻭﳝﺘﻨﻊ ﺃﻥ ﻳﺄﻛﻠﻪ ﻏﲑﻩ ،ﻭﺃﻣﺎ
) (١ﻗﻮﻟﻪ] :ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ[ ﺃﻱ :ﺍﳊﺮﺍﻡ ﺭﺯﻕ ﻋﻨﺪﻧﺎ ﻻ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻥﹼ ﺍﻹﺿﺎﻓﺔ ...ﺇﱁ[ ﻓﻬﺎﻫﻨﺎ ﻣﻘﺪﻣﺎﺕ ﺛﻼﺕ ،ﺍﻷﻭﱃ ﺃ ﹼﻥ ﺍﻟﺮﺯﻕ ﻣﻀﺎﻑ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ﻓﻘـﻂ،
ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥﹼ ﺁﻛﻞ ﺍﳊﺮﺍﻡ ﻣﻌﺬﹼﺏ ،ﺍﻟﺜﺎﻟﺜﺔ ﺃﻥﹼ ﻛ ﹼﻞ ﻣﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻓـﻼ ﻋـﺬﺍﺏ ﻋﻠﻴـﻪ ،ﻭﺍﳌﻘـ ﺪﻣﺘﺎﻥ
ﺍﻷﻭﻟﻴﺎﻥ ﺍﺗﻔﻖ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻔﺮﻳﻘﺎﻥ ،ﻭﺍﻟﺜﺎﻟﺜﺔ ﳏ ﹼﻞ ﺍﳋﻼﻑ ،ﻓﺄﺛﺒﺘﻬﺎ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺃﻧﻜﺮﻫﺎ ﺍﻷﺷﺎﻋﺮﺓ ،ﻭﻟﺬﺍ ﺧـﺼﻬﺎ
ﺑﺎﳉﻮﺍﺏ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻭﺍﳉﻮﺍﺏ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺬﻡ ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﳊﺮﺍﻡ ﺇﳕﺎ ﻫﻮ ﻷﻥﹼ ﺍﻟﻌﺒﺪ ﻛﺴﺒﻪ؛ ﻷﺳﺒﺎﺏ ﳑﻨﻮﻋـﺔ،
ﻓﻬﻮ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺜﻴﺔ ﻗﺒﻴﺢ ،ﻭﺇﻥ ﺳﺎﻗﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﺎﳉﻤﻠﺔ ﺍﻟﺴﻮﻕ ﺣﺴﻦ ﻭﺍﳌﺴﻮﻕ ﻗﺒﻴﺢ١٢ .ﻥ
) (٤ﻗﻮﻟﻪ] :ﻛ ﹼﻞ ﻳﺴﺘﻮﰲ ...ﺇﱁ[ ﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘ ﻲ ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ،ﻭﺭﻓﻌـﻪ
½ﻻ ﻳﺴﺘﺒﻄﻨﻦ ﺃﺣﺪ ﻣﻨﻜﻢ ﺭﺯﻗﻪ ﻓﺈﻥﹼ ﺟﱪﺋﻴﻞ ﺃﻟﻘﻰ ﰲ ﺭﻭﻋـﻲ ﺃ ﹼﻥ ﺃﺣـﺪﺍ ﻣـﻨﻜﻢ ﻟـﻦ ﳜـﺮﺝ ﻣـﻦ ﺍﻟـﺪﻧﻴﺎ ﺣـﱴ
ﻳﺴﺘﻜﻤﻞ ﺭﺯﻗﻪ ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻭﺍﲨﻠﻮﺍ ﰲ ﺍﻟﻄﻠﺐ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻻ ﻳﺄﻛﻞ ...ﺇﱁ[ ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗـﺪ ﻗـﺎﻝ﴿ :ﹶﻗـ ﺴﻤﻨﺎ ﺑﻴـﻨﻬ ﻢ ﻣِﻌﻴـ ﺸﺘ ﻬ ﻢ ِﻓـﻲ ﺍﻟﹾﺤﻴـﺎﺓِ
ﺍﻟ ﺪﻧﻴﺎ﴾]ﺍﻟﺰﺧﺮﻑ ،[٣٢ :ﻭﺍﻟﻘﺴﻤﺔ ﺗﻨﺎﰲ ﺍﻟﺸﺮﻛﺔ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٦ﻗﻮﻟﻪ] :ﻣﺎ ﻗﺪﺭﻩ ﺍﷲ ...ﺇﱁ[ ﰲ ﻋﻠﻤﻪ ﻭﻗﺴﻤﺘﻪ ﺍﻷﺯﻟﻴﺔ ،ﻓﻮﻗﻮﻋﻪ ﻋﻠﻰ ﺣـﺴﺒﻪ ﺿـﺮﻭﺭ ﻱ ﻭﺍﺟـﺐ ،ﻭﺧﻼﻓـﻪ
ﳑﺘﻨﻊ ﻭﻟﻮ ﺑﺎﻟﻐﲑ"١٢ .
!٢٣٣
ﲟﻌﲎ ﺍ ِﳌﻠﻚ ﻓﻼ ﳝﺘﻨﻊ)) .(١ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻀﻞﹼ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ(#
ﲟﻌﲎ :ﺧﻠﻖ) (٢ﺍﻟﻀﻼﻟﺔ ﻭﺍﻻﻫﺘﺪﺍﺀ؛ ﻷﻧﻪ ﺍﳋﺎﻟﻖ ﻭﺣﺪﻩ ،ﻭﰲ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﳌﺸﻴﺌﺔ
ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﳍﺪﺍﻳﺔ ﺑﻴﺎﻥ ﻃﺮﻳﻖ ﺍﳊ ﻖ؛ ﻷﻧﻪ ﻋﺎﻡ ﰲ ﺣ ﻖ
ﺍﻟﻜ ﹼﻞ) ،(٣ﻭﻻ ﺍﻹﺿﻼﻝ ﻋﺒﺎﺭﺓ ﻋﻦ ﻭﺟﺪﺍﻥ ﺍﻟﻌﺒﺪ ﺿﺎﻻ ﺃﻭ ﺗﺴﻤﻴﺘﻪ ﺿﺎ ﻻ؛ ﺇﺫ ﻻ
ﻣﻌﲎ) (٤ﻟﺘﻌﻠﻴﻖ ﺫﻟﻚ ﲟﺸﻴﺌﺘﻪ ﺗﻌﺎﱃ .ﻧﻌﻢ ﻗﺪ ﺗﻀﺎﻑ) (٥ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﻟﻨﱯ ﺻﹼﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﳎﺎﺯﹰﺍ ﺑﻄﺮﻳﻖ ﺍﻟﺘﺴﺒﻴﺐ ،ﻛﻤﺎ ﻳﺴﻨﺪ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ،ﻭﻗﺪ ﻳﺴﻨﺪ
ﺍﻹﺿﻼﻝ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ ﳎﺎﺯﺍﹰ) (٦ﻛﻤﺎ ﻳﺴﻨﺪ ﺇﱃ ﺍﻷﺻﻨﺎﻡ .ﺛﹸﻢ ﺍﳌﺬﻛﻮﺭ ﰲ
ﻛﻼﻡ ﺍﳌﺸﺎﻳﺦ ﺃﻥﹼ ﺍﳍﺪﺍﻳﺔ ﻋﻨﺪﻧﺎ ﺧﻠﻖ ﺍﻻﻫﺘﺪﺍﺀ ،ﻭﻣﺜﻞ½ :ﻫﺪﺍﻩ ﺍﷲ) (٧ﻓﻠﻢ ﻳﻬﺘﺪ¼
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﳝﺘﻨﻊ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺮﺯﻕ ﲟﻌﲎ :ﺍﳌﻤﻠﻮﻙ ،ﻓﻼ ﳝﺘﻨﻊ ﺃﻥ ﻳﺄﻛﻠﻪ ﻏﲑ ﺍﳌﺎﻟﻚ١٢ .
) (٢ﻗﻮﻟﻪ] :ﲟﻌﲎ :ﺧﻠﻖ ...ﺇﱁ[ ﻋﻨﺪ ﺍﻷﺷﺎﻋﺮﺓ ،ﻭﻓﻴﻪ ﺩﻓﻊ ﺷﺒﻬﺔ ﻧﺴﺒﺔ ﺍﻹﺿﻼﻝ ﺇﻟﻴﻪ ﺗﻌـﺎﱃ ،ﻭﻇـﺎﻫﺮﻩ ﺍﻟﻘـﺒﺢ
ﻓﺪﻓﻌﻪ ﺑﺘﻔﺴﲑ ﻣﻌﻨﺎﻩ١٢ .
) (٣ﻗﻮﻟﻪ] :ﰲ ﺣﻖ ﺍﻟﻜﻞﹼ[ ﻣﻦ ﺍﻟﻀﺎﹼﻟﲔ ﻭﺍﳌﻬﺘﺪﻳﻦ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﳌﺸﻴﺌﺔ ﻣﻔﻴﺪﺍ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺇﺫ ﻻ ﻣﻌﲎ ...ﺇﱁ[ ﺃﻱ :ﻟﻘﻮﻟﻨﺎ½ :ﻭﺟﺪ ﺍﷲ ﻣﻦ ﻳﺸﺎﺀ ﺿﺎ ﹼﻻ ﺃﻭ ﲰـﺎﻩ ﺿـﺎﻻﹼ¼ ،ﺳِـﻴﻤﺎ ﻋﻠـﻰ ﺃﺻـﻞ
ﺍﳌﻌﺘﺰﻟﺔ ﺃ ﹼﻥ ﺍﻟﻌﺒﺪ ﻣﺴﺘﻘﻞﹼ ﺑﻔﻌﻠﻪ ،ﻻ ﻣﻌﲎ ﻟﺘﻌﹼﻠﻖ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ،ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻋﻘﻠﻴـﺎﻥ" ١٢ .ﻧﻈـﻢ
ﺍﻟﻔﺮﺍﺋﺪ".
) (٥ﻗﻮﻟﻪ] :ﻧﻌﻢ ﻗﺪ ﺗﻀﺎﻑ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ،ﺗﻘﺮﻳﺮﻩ ﺃ ﹼﻥ ﺍﳍﺪﺍﻳﺔ ﻟﻮ ﻛـﺎﻥ ﻣﻌﻨﺎﻫـﺎ ﺧﻠـﻖ
ﺍﻻﻫﺘﺪﺍﺀ ﻛﻤﺎ ﻗﻠﺘﻢ ﺃﻳﻬﺎ ﺍﻷﺷﺎﻋﺮﺓ ﱂ ﻳﺼﺢ ﺇﺳـﻨﺎﺩﻫﺎ ﺇﱃ ﺍﻟـﻨ ﱯ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﹼﻠﻢ؛ ﺇﺫ ﻻ ﺧـﺎﻟﻖ
ﻋﻨﺪﻛﻢ ﻏﲑ ﺍﳊ ﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻛﺬﻟﻚ ﺍﻹﺿﻼﻝ ﻟﻮ ﻛﺎﻥ ﻣﻌﻨﺎﻩ ﺧﻠـﻖ ﺍﻟـﻀﻼﻟﺔ ﱂ ﻳـﺼﺢ ﺇﺳـﻨﺎﺩﻩ ﺇﱃ
ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﺄﺟﺎﺑﻪ ﺑﺄﻥﹼ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﺎﺯ ﺑﻌﻼﻗﺔ ﺍﻟـﺴﺒﺒﻴﺔ ،ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ :ﻭِﺇ ﹶﺫﺍ ﺗﻠِﻴـﺖ
ﻋﹶﻠﻴﻬِ ﻢ َﺁﻳﺎﺗﻪ ﺯﺍﺩﺗﻬﻢ ﺇِﳝﺎﻧﺎ﴾]ﺍﻷﻧﻔﺎﻝ١٢ .[٢ :
) (٦ﻗﻮﻟﻪ] :ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ ﳎﺎﺯﹰﺍ[ ﺑﻌﻼﻗﺔ ﺃﻧﻪ ﺳﺒﺐ ﻟﻠﻀﻼﻝ ﺑﺈﻳﻘﺎﻉ ﺍﻟﻮﺳﻮﺳﺔ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻭﻣﺜﻞ ﻫﺪﺍﻩ ﺍﷲ ...ﺇﱁ[ ﺩﻓـﻊ ﺩﺧـﻞ ﻣﻘ ﺪﺭ ،ﺗﻘﺮﻳﺮﻩ ﺃﻥﹼ ﺍﳍﺪﺍﻳـﺔ ﻟﻮﻛﺎﻧﺖ ﲟﻌﲎ ﺧﻠﻖ ﺍﻻﻫﺘﺪﺍﺀ ﱂ
Å
! "٢٣٤
ﳎﺎﺯ ﻋﻦ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱄ ﺍﻻﻫﺘﺪﺍﺀ ،ﻭﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﺑﻴﺎﻥ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺍﺏ#،
ﻭﻫﻮ ﺑﺎﻃﻞ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻧﻚ ﹶﻻ ﺗ ﻬﺪِﻱ) (١ﻣﻦ ﺃﹶﺣﺒﺒﺖ]﴾ﺍﻟﻘﺼﺺ[٥٦ :
ﻭﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺍﻟﻠﻬﻢ ﺍﻫﺪ ﻗﻮﻣﻲ¼ ،ﻣﻊ ﺃﻧﻪ ﺑﻴﻦ ﺍﻟﻄﺮﻳﻖ) (٢ﻭﺩﻋﺎﻫﻢ ﺇﱃ
ﺍﻻﻫﺘﺪﺍﺀ ،ﻭﺍﳌﺸﻬﻮﺭ) (٣ﺃﻥﹼ ﺍﳍﺪﺍﻳﺔ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ :ﺍﻟﺪﻻﻟﺔ ﺍﳌﻮﺻﻠﺔ ﺇﱃ
ﺍﳌﻄﻠﻮﺏ ،ﻭﻋﻨﺪﻧﺎ :ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﻳﻮﺻﻞ ﺇﱃ ﺍﳌﻄﻠﻮﺏ ،ﺳﻮﺍﺀ ﺣﺼﻞ
ﺍﻟﻮﺻﻮﻝ ﻭﺍﻻﻫﺘﺪﺍﺀ ﺃﻭ ﱂ ﳛﺼﻞ) .ﻭﻣﺎ ﻫﻮ ﺍﻷﺻﻠﺢ ﻟﻠﻌﺒﺪ ﻓﻠﻴﺲ ﺫﻟﻚ
ﺑﻮﺍﺟﺐ) (٤ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ( ﻭﺇ ﹼﻻ ﹶﻟﻤﺎ ﺧﻠﻖ ﺍﻟﻜﺎﻓﺮ) (٥ﺍﻟﻔﻘﲑ ﺍﳌﻌﺬﹼﺏ ﰲ ﺍﻟﺪﻧﻴﺎ
ﻳﺘﺨﻠﹼﻒ ﺍﻻﻫﺘﺪﺍﺀ ﻋﻨﻬﺎ ،ﺑﻞ ﻭﺟﺐ ﺗﺮﻛﻪ ﻋﻠﻴﻬﺎ ،ﻣﻊ ﺃﻧﻪ ﻗـﺪ ﻳﺘﺨﻠﹼـﻒ ﻋﻨـﻬﺎ ،ﻛﻤـﺎ ﰲ ﻫـﺬﺍ ﺍﻟﻘـﻮﻝ ،ﻭﻗﻮﻟـﻪ
ﺗﻌﺎﱃ ﴿ :ﻭﹶﺃﻣﺎ ﹶﺛ ﻤﻮ ﺩ ﹶﻓ ﻬﺪﻳﻨﺎﻫﻢ ﻓﹶﺎﺳﺘ ﺤﺒﻮﺍ ﺍﹾﻟﻌﻤﻰ ﻋﻠﹶﻰ ﺍﹾﻟ ﻬـﺪﻯ﴾]ﻓـﺼﻠﺖ ،[١٧ :ﻓﺄﺟـﺎﺏ ﺑـﺄ ﹼﻥ ﻫـﺬﺍ ﺃﻳـﻀﹰﺎ
ﳎﺎﺯ ،ﻭﺍﳌﺮﺍﺩ ﻴﺆ ﺃﺳﺒﺎﺏ ﺍﻻﻫﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ١٢ .
) (١ﻗﻮﻟﻪ] :ﺇﻧﻚ ﻻ ﺪﻱ ...ﺇﱁ[ ﻓﻠﻮ ﻛﺎﻥ ﻣﻌﲎ ﺍﳍﺪﺍﻳﺔ ﺑﻴﺎﻥ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺍﺏ ﱂ ﻳﺼﺢ ﻧﻔﻴﻬﺎ ﻋﻦ ﺍﻟﻨ ﱯ ﺻـﻠﹼﻰ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ؛ ﻷﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺪ ﺑﻴﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺍﺏ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻴﻦ ﺍﻟﻄﺮﻳﻖ ...ﺇﱁ[ ﻓﻠﻮ ﻛﺎﻥ ﺍﳍﺪﺍﻳﺔ ﲟﻌﲎ ﺑﻴﺎﻥ ﺍﻟﻄﺮﻳﻖ ﱂ ﻳﻜﻦ ﻟﻠﺪﻋﺎﺀ ﻣﻌﲎ؛ ﻷ ﹼﻥ ﺍﻟﺪﻋﺎﺀ ﻟﻄﻠﺐ
ﻣﺎ ﱂ ﳛﺼﻞ ،ﻭﻫﺎﻫﻨﺎ ﻗﺪ ﺣﺼﻞ ﺍﳌﻄﻠﻮﺏ ،ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻄﻠﺐ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﳌﺸﻬﻮﺭ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﹸﺛـﻢ ﺍﳌـﺬﻛﻮﺭ¼ ،ﻭﳝﻜـﻦ ﺍﻟﺘﻮﻓﻴـﻖ ﺑﻴﻨـﻬﻤﺎ ﻋﻠـﻰ ﻣـﺎ ﻗـﺎﻝ
ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ :ﺑـﺄﻥﹼ ﻣـﺮﺍﺩ ﺍﳌـﺸﺎﻳﺦ ﺑﻴـﺎﻥ ﺍﳊﻘﻴﻘـﺔ ﺍﻟـﺸﺮﻋﻴﺔ ﺍﳌـﺮﺍﺩﺓ ﰲ ﺃﻏﻠـﺐ ﺍﺳـﺘﻌﻤﺎﻻﺕ ﺍﻟـﺸﺎﺭﻉ،
ﻭﺍﳌﺸﻬﻮﺭ ﺑﲔ ﺍﻟﻘﻮﻡ ﻫﻮ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻐﻮ ﻱ ﺃﻭ ﺍﻟﻌﺮﰲ ،ﻓﻼ ﻣﻨﺎﻓﺎﺓ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﻠﻴﺲ ﺫﻟﻚ ﺑﻮﺍﺟﺐ[ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹶﺘﺐ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺍﻟ ﺮﺣ ﻤﹶﺔ﴾]ﺍﻷﻧﻌﺎﻡ [١٢ :ﻭﺃﻣﺜﺎﻟﻪ ،ﻭﻣـﺎ
ﻭﺭﺩ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ½ﺣ ﻖ ﻋﻠﻰ ﺍﷲ¼ ﻭﺃﻣﺜﺎﻟﻪ ،ﻓﻬﻮ ﲡـﻮﺯ ﻋـﻦ ﻏﺎﻳـﺔ ﻣـﻦ ﺍﻟﺘﻔـﻀﻞ ﻣﻨـﻪ ﺗﻌـﺎﱃ ﻋﻠـﻰ ﻋﺒـﺎﺩﻩ.
"ﻧﻈﻢ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺇﻻﹼ ﻟﹶ ﻤﺎ ﺧﻠﻖ ﺍﻟﻜﺎﻓﺮ ...ﺇﱁ[ ﺇﺫ ﺍﻷﺻﻠﺢ ﻟﻪ ﻋﺪﻡ ﺧﻠﻘﻪ ،ﻭﺇﻥ ﺧﻠﻘﻪ ﺃﻣﺎﺗﻪ ﺃﻭ ﺳﻠﺐ ﻋﻘﻠﻪ ﻗﺒـﻞ ﺃﻥ
!٢٣٥ ﻳﻜﻮﻥ ﻣﻜﹼﻠﻔﺎ"١٢ .
ﻭﺍﻵﺧﺮﺓ ،ﻭﻟﹶ ﻤﺎ ﻛﺎﻥ ﻟﻪ ﺍﻣﺘﻨﺎﻥ) (١ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ،ﻭﺍﺳﺘﺤﻘﺎﻕ ﺷﻜﺮ ﰲ ﺍﳍﺪﺍﻳﺔ#
ﻭﺇﻓﺎﺿﺔ ﺃﻧﻮﺍﻉ ﺍﳋﲑﺍﺕ ﻟﻜﻮﺎ ﺃﺩﺍﺀ ﻟﻠﻮﺍﺟﺐ ،ﻭﻟﹶﻤﺎ ﻛﺎﻥ ﺍﻣﺘﻨﺎﻧﻪ ﻋﻠﻰ ﺍﻟﻨﱯ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻮﻕ ﺍﻣﺘﻨﺎﻧﻪ ﻋﻠﻰ ﺃﰊ ﺟﻬﻞ ﻟﻌﻨﻪ ﺍﷲ ﺗﻌﺎﱃ؛ ﺇﺫ ﻓﻌﻞ ﺑﻜﻞﹼ ﻣﻨﻬﻤﺎ
ﻏﺎﻳﺔ ﻣﻘﺪﻭﺭﻩ ﻣﻦ ﺍﻷﺻﻠﺢ ﻟﻪ ،ﻭﹶﻟ ﻤﺎ ﻛﺎﻥ ﻟﺴﺆﺍﻝ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﻛﺸﻒ
ﺍﻟﻀ ﺮﺍﺀ ﻭﺍﻟﺒﺴﻂ ﰲ ﺍﳋﺼﺐ ﻭﺍﻟﺮﺧﺎﺀ ﻣﻌﲎ؛ ﻷﻥﹼ ﻣﺎ ﱂ ﻳﻔﻌﻠﻪ ﰲ ﺣﻖ ﻛ ﹼﻞ
ﻭﺍﺣﺪ ﻓﻬﻮ ﻣﻔﺴﺪﺓ ﻟﻪ ،ﳚﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺗﺮﻛﻬﺎ ،ﻭﹶﻟﻤﺎ ﺑﻘﻲ ﰲ ﻗﺪﺭﺓ ﺍﷲ
ﺗﻌﺎﱃ) (٢ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﺷﻲﺀ؛ ﺇﺫ ﻗﺪ ﺃﺗﻰ ﺑﺎﻟﻮﺍﺟﺐ ،ﻭﻟﻌﻤﺮﻱ ﺇ ﹼﻥ
ﻣﻔﺎﺳﺪ ﻫﺬﺍ ﺍﻷﺻﻞ ،ﺃﻋﲏ :ﻭﺟﻮﺏ ﺍﻷﺻﻠﺢ ،ﺑﻞ ﺃﻛﺜﺮ ﺃﺻﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻇﻬﺮ
ﻣﻦ ﺃﻥ ﳜﻔﻰ ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﳛﺼﻰ ،ﻭﺫﻟﻚ ﻟﻘﺼﻮﺭ ﻧﻈﺮﻫﻢ ﰲ ﺍﳌﻌﺎﺭﻑ
ﺍﻹﳍﻴﺔ ﻭﺭﺳﻮﺥ ﻗﻴﺎﺱ ﺍﻟﻐﺎﺋﺐ ﻋﻠﻰ ﺍﻟﺸﺎﻫﺪ ﰲ ﻃﺒﺎﻋﻬﻢ ،ﻭﻏﺎﻳﺔ ﺗﺸﺒﺜﻬﻢ) (٣ﰲ
ﺫﻟﻚ ﺃﻥﹼ ﺗﺮﻙ ﺍﻷﺻﻠﺢ ﻳﻜﻮﻥ ﲞ ﹰﻼ ﻭﺳﻔﻬﹰﺎ ،ﻭﺟﻮﺍﺑﻪ :ﺃﻥﹼ ﻣﻨﻊ) (٤ﻣﺎ ﻳﻜﻮﻥ ﺣﻖ
) (١ﻗﻮﻟﻪ] :ﻟﹶ ﻤﺎ ﻛﺎﻥ ﻟﻪ ﺍﻣﺘﻨﺎﻥ ...ﺇﱁ[ ﻛﻤﺎ ﻻ ﻣﻨﺔ ﻟﺰﻳﺪ ﻋﻠﻲ ﻋﻤﺮﻭ ﺇﺫﺍ ﻗﻀﻰ ﺩﻳﻨﻪ ﺍﻟﻮﺍﺟﺐ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﹶﻟ ﻤﺎ ﺑﻘﻲ ﰲ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌـﺎﱃ ...ﺇﱁ[ ﺃﻱ :ﻻ ﻳﻘـﺪﺭ ﺍﳊـﻖ ﺳـﺒﺤﺎﻧﻪ ﺃﻥ ﻳﻔﻌـﻞ ﺑﺄﺣـﺪ ﻣـﻦ ﺍﻟﻌﺒـﺎﺩ
ﺧﲑﹰﺍ؛ ﺇﺫ ﻗﺪ ﺍﺗﻰ ﲜﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻴﻪ ﻣﻦ ﻣﺼﺎﳊﻬﻢ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺷﻲﺀ ﻣﻨﻬﺎ ﺑﺎﻗﻴـﹰﺎ ﰲ ﻗﺪﺭﺗـﻪ ﻭﱂ
ﻳﻔﻌﻠﻪ ﻛﺎﻥ ﺗﺮﻛﹰﺎ ﻟﻠﻮﺍﺟﺐ ،ﻓﻴﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺪﻭﺭﺍﺗﻪ ﻣﺘﻨﺎﻫﻴﺔ ﻭﻫﻮ ﳏﺎﻝ" .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻏﺎﻳﺔ ﺗﺸﺒﺜﻬﻢ[ ﺃﻱ :ﺃﻗﻮﻯ ﺩﻟﻴﻠﻬﻢ ،ﻭ½ﺍﻟﺘﺸﺒﺚ¼ ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻟﺘﻤﺴﻚ ﻭﺍﻹﻟﺘﺼﺎﻕ ﺑﺸﻲﺀ ﲝﻴـﺚ ﻻ
ﻳﻔﺎﺭﻗﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺟﻮﺍﺑﻪ ﺃ ﹼﻥ ﻣﻨﻊ ...ﺇﱁ[ ﻳﻌﲏ :ﻻ ﻧﺴﻠﹼﻢ ﺃ ﹼﻥ ﺗﺮﻙ ﺍﻷﺻﻠﺢ ﻳﻜﻮﻥ ﲞﻼﹰ ﺃﻭ ﺳﻔﻬﺎﹰ؛ ﻷ ﹼﻥ ﻛ ﹼﻞ ﻣﺎ ﻳﻔﻌﻠﻪ
ﺍﻟﻜﺮﱘ ﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ ﺑﻌﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ ﻻ ﻳﻜﻮﻥ ﺧﺎﻟﻴـﺎﹰ ﻋـﻦ ﺍﳌـﺼﻠﺤﺔ ،ﻭﺇﻥ ﱂ ﻳﻜـﻦ ﺃﺻـﻠﺢ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ
ﺍﻟﻌﺒﺪ ،ﻓﻼ ﻳﻜﻮﻥ ﲞﻼﹰ ﻭﺳﻔﻬﺎﹰ ،ﻭﺃﻣﺎ ﺍﻷﺻﻠﺢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻌﺒﺪ ﻓﻐﲑ ﻭﺍﺟﺐ ﻋﻠﻴـﻪ؛ ﻷﻧـﻪ ﳏـﺾ ﺣـ ﻖ ﺍﷲ
ﺗﻌﺎﱃ ،ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻔﻌﻠﻪ ﻭﺃﻥ ﻻ ﻳﻔﻌﻠﻪ ﺭﻋﺎﻳﺔ ﳌﺼﻠﺤﺔ ﺁﺧﺮ ١٢ .ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ١٢ .
! "٢٣٦
ﺍﳌﺎﻧﻊ ،ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻷﺩﹼﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻛﺮﻣﻪ ﻭﺣﻜﻤﺘﻪ ﻭﻋﻠﻤﻪ ﺑﺎﻟﻌﻮﺍﻗﺐ ،ﻳﻜﻮﻥ#
ﳏﺾ ﻋﺪﻝ ﻭﺣﻜﻤﺔ ،ﹸﺛﻢ ﻟﻴﺖ ﺷﻌﺮﻱ ﻣﺎ ﻣﻌﲎ ﻭﺟﻮﺏ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ؛
ﺇﺫ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺍﺳﺘﺤﻘﺎﻕ ﺗﺎﺭﻛﻪ) (١ﺍﻟﺬ ﻡ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﻫﻮ ﻇﺎﻫﺮ) ،(٢ﻭﻻ ﻟﺰﻭﻡ
ﺻﺪﻭﺭﻩ ﻋﻨﻪ ﲝﻴﺚ ﻻ ﻳﺘﻤ ﹼﻜﻦ ﻣﻦ ﺍﻟﺘﺮﻙ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺳﺘﻠﺰﺍﻣﻪ ﳏﺎﻻﹰ ﻣﻦ ﺳﻔﻪ
ﺃﻭ ﺟﻬﻞ ﺃﻭ ﻋﺒﺚ ﺃﻭ ﲞﻞ ﺃﻭ ﳓﻮ ﺫﻟﻚ؛ ﻷﻧﻪ ﺭﻓﺾ) (٣ﻟﻘﺎﻋﺪﺓ ﺍﻻﺧﺘﻴﺎﺭ ﻭﻣﻴﻞ
ﺇﱃ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻌﻮﺍﺭ) .ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ) (٤ﻟﻠﻜﺎﻓﺮﻳﻦ) (٥ﻭﻟﺒﻌﺾ ﻋﺼﺎﺓ
) (١ﻗﻮﻟﻪ] :ﺍﺳﺘﺤﻘﺎﻕ ﺗﺎﺭﻛﻪ ...ﺇﱁ[ ﻓﺈﻥ ﻋﻠﻢ ﻫـﺬﺍ ﺍﻻﺳـﺘﺤﻘﺎﻕ ﺑﺎﻟـﺸﺮﻉ ﻓـﺎﻟﻮﺟﻮﺏ ﺷـﺮﻋﻲ ،ﻭﺇﻻﹼ ﻓﻌﻘﻠـﻲ،
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺎﻟﻮﺟﻮﺏ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﲟﻌﲎ ﺍﺳﺘﺤﻘﺎﻕ ﺗﺎﺭﻛﻪ ﺍﻟﺬﻡ ﻋﻨﺪ ﺍﻟﻌﻘﻞ ،ﻓﻴﻜﻮﻥ ﻭﺟﻮﺑﺎﹰ ﻋﻘﻠﻴﺎ.
"١٢ﺧﻴﺎﱄ"
) (٢ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻇﺎﻫﺮ[ ﻷﻧﻪ ﺗﻌﺎﱃ ﺍﳌﺎﻟﻚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻭﻟﻪ ﺍﻟﺘﺼﺮﻑ ﰲ ﻣﻠﻜﻪ ﻛﻴﻒ ﺷﺎﺀ ،ﻓﻼ ﻳﺘﻮﺟﻪ ﺇﻟﻴـﻪ
ﺍﻟﺬﻡ ﺃﺻﻼﹰ ﻋﻠﻰ ﻓﻌﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ،ﺑﻞ ﻫﻮ ﺍﶈﻤﻮﺩ ﰲ ﻛ ﹼﻞ ﺃﻓﻌﺎﻟﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻷﻧﻪ ﺭﻓﺾ ...ﺇﱁ[ ﺃﻱ :ﻻ ﻳﺼﺢ ﲪﻞ ﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ؛ ﻷﻧﻪ ﻳﻨﺎﰲ ﻛﻮﻥ ﺻـﺎﻧﻊ ﺍﻟﻌـﺎﱂ
ﻗﺎﺩﺭﺍﹰ ﳐﺘﺎﺭﺍﹰ ،ﻭﻣﻊ ﺫﻟﻚ ﻣﻴﻞ ﺇﱃ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﱵ ﻋﻴﺒﻬﺎ ﻇﺎﻫﺮ ،ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺑﺎﻹﳚﺎﺏ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻋﺬﺍﺏ ﺍﻟﻘﱪ[ ﻗﺪ ﻭﺭﺩ ﻓﻴﻪ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺗﻈﺎﻓﺮﺕ ﻋﻠﻴـﻪ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟـﺼﺤﺎﺡ ﺃﻛﺜـﺮ ﻣـﻦ ﺃﻥ
ﲢﺼﻰ ﲝﻴﺚ ﻳﺒﻠﻎ ﺍﻟﻘﺪﺭ ﺍﳌﺸﺘﺮﻙ ﻣﻨﻬﺎ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ ﻭﺇﻥ ﻛﺎﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺧﱪ ﺍﻷﺣﺎﺩ ،ﻭﺍﺗﻔـﻖ ﻋﻠﻴـﻪ
ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﳌﺨﺎﻟﻔﲔ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻋﺬﺍﺏ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﳌﻮﺕ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻨﺸﻮﺭ ،ﺳﻮﺍﺀ ﻛﺎﻥ
ﺍﳌﻴﺖ ﻣﺪﻓﻮﻧﺎﹰ ﺃﻭ ﻏﺮﻳﻘﺎﹰ ﺃﻭ ﺣﺮﻳﻘﺎﹰ ﺃﻭ ﻣﺄﻛﻮﻻﹰ ﰲ ﺑﻄﻦ ﺣﻴﻮﺍﻥ ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﻭﺇﳕﺎ ﺃﺿـﻴﻒ ﺇﱃ ﺍﻟﻘـﱪ ﻧﻈـﺮﺍﹰ
ﺇﱃ ﺍﻟﻐﺎﻟﺐ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻟﻠﻜﺎﻓﺮﻳﻦ[ ﺍﻟﺼﺤﻴﺢ ﺃﻥﹼ ﻋﺬﺍﻢ ﻏﲑ ﻣﻨﻘﻄﻊ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﺎ ﻧﻄﻖ ﺑﻪ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺫﻛﺮ ﺍﻟﻨﺴﻔ ﻲ
ﰲ "ﲝﺮ ﺍﻟﻜﻼﻡ" :ﺃﻥﹼ ﺍﻟﻜﺎﻓﺮ ﻳﺮﻓﻊ ﻋﻨﻪ ﺍﻟﻌﺬﺍﺏ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﻭﻳﻮﻣﻬﺎ ﻭﲨﻴﻊ ﺷـﻬﺮ ﺭﻣـﻀﺎﻥ ﲝﺮﻣـﺔ ﺍﻟـﻨ ﱯ
ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻫﺬﺍ ﰲ "ﺍﻟﻨﱪﺍﺱ" .ﻭﻳﺘﺄﻳﺪ ِﺑ ﻤﺎ ﰲ "ﺧﺰﺍﻧﺎﺕ ﺍﻟﺮﻭﺍﻳﺎﺕ" ﻧ ﺼﻪ :ﺇﺫﺍ ﻛـﺎﻥ ﻛـﺎﻓﺮﺍﹰ
ﻓﻌﺬﺍﺑﻪ ﻳﺪﻭﻡ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻳﺮﺗﻔﻊ ﻋﻨﻪ ﺍﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺷﻬﺮ ﺭﻣـﻀﺎﻥ ﲝﺮﻣـﺔ ﺍﻟـﻨ ﱯ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ
!٢٣٧ ﻭﺍﻟﺴﻼﻡ" ١٢ .ﺍﳉﻮﻫﺮﺓ ﺍﳌﻨﻴﻔﺔ"".
ﺍﳌﺆﻣﻨﲔ() (١ﺧ ﺺ ﺍﻟﺒﻌﺾ؛ ﻷ ﹼﻥ ﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ) (٢ﺗﻌﺬﻳﺒﻪ ﻓﻼ#
ﻳﻌﺬﹼﺏ) ،ﻭﺗﻨﻌﻴﻢ ﺃﻫﻞ ﺍﻟﻄﺎﻋﺔ ﰲ ﺍﻟﻘﱪ( ﺑِ ﻤﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺮﻳﺪﻩ .ﻭﻫﺬﺍ
ﺃﻭﱃ) (٣ﻣِ ﻤﺎ ﻭﻗﻊ ﰲ ﻋﺎﻣﺔ ﺍﻟﻜﺘﺐ ﻣﻦ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺩﻭﻥ
ﺗﻨﻌﻴﻤﻪ ،ﺑﻨﺎﺀ ﻋﻠﻰ) (٤ﺃ ﹼﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ ﺃﻛﺜﺮ ﻭﻋﻠﻰ ﺃﻥ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ
ﻛﻔﹼﺎﺭ ﻭﻋﺼﺎﺓ ،ﻓﺎﻟﺘﻌﺬﻳﺐ ﺑﺎﻟﺬﻛﺮ ﺃﺟﺪﺭ) ،ﻭﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ() (٥ﻭﳘﺎ ﻣﻠﻜﺎﻥ
) (١ﻗﻮﻟﻪ] :ﻋﺼﺎﺓ ﺍﳌﺆﻣﻨﲔ[ ﻗﺎﻝ ﰲ "ﲝﺮ ﺍﻟﻜـﻼﻡ" :ﺍﳌـﺆﻣﻦ ﻋﻠـﻰ ﻭﺟﻬـﲔ ،ﺇﻥ ﻛـﺎﻥ ﻣﻄﻴﻌـﺎﹰ ﻻ ﻳﻜـﻮﻥ ﻟـﻪ
ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻳﻜﻮﻥ ﻟﻪ ﺿﻐﻄﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﺻﻴﺎﹰ ﻳﻜﻮﻥ ﻟﻪ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﺿﻐﻄﺔ ﺍﻟﻘـﱪ ،ﻟﻜـﻦ ﻳﻨﻘﻄـﻊ ﻋﻨـﻪ
ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭ ﻟﻴﻠﺘﻬﺎ ،ﺛﹸﻢ ﻻ ﻳﻌﻮﺩ ﺍﻟﻌﺬﺍﺏ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭ ﺇﻥ ﻣﺎﺕ ﻳﻮﻡ ﺍﳉﻤﻌـﺔ ﺃﻭ ﻟﻴﻠﺘـﻬﺎ
ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﻌﺬﺍﺏ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ،ﻭ ﺿﻐﻄﺔ ﺍﻟﻘﱪ ،ﹸﺛ ﻢ ﻳﻨﻘﻄﻊ ﻋﻨﻪ ﺍﻟﻌﺬﺍﺏ ﻭﻻ ﻳﻌﻮﺩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻧﻘﻠﻪ ﰲ
"ﺍﳉﻮﻫﺮﺓ ﺍﳌﻨﻴﻔﺔ" ،ﻗﻠﺖ :ﻻ ﳜﻔﻰ ﺃ ﹼﻥ ﺿﻐﻄﺔ ﺍﻟﻘﱪ ﻟﻠﻤﺆﻣﻦ ﻋﻠﻰ ﻫﻴﺌﺔ ﻣﻌﺎﻧﻘﺔ ﺍﻷﻡ ﺍﻟﺸﻔﻴﻘﺔ ﺇﺫﺍ ﻗﺪﻡ ﻋﻠﻴﻬﺎ
ﻭﻟﺪﻫﺎ ﻣﻦ ﺍﻟﺴﻔﺮﺓ ﺍﻟﻌﻤﻴﻘﺔ ،ﻭﻳﺪﻝﹼ ﻋﻠﻴﻪ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨ ﱯ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﹼﻠﻢ :ﺃﻧـﻪ ﻗـﺎﻝ ﻟﻌﺎﺋـﺸﺔ
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ½ :ﻛﻴﻒ ﺣﺎﻟﻚ ﻋﻨﺪ ﺿﻐﻄﺔ ﺍﻟﻘﱪ ﻭﺳـﺆﺍﻝ ﻣﻨﻜـﺮ ﻭﻧﻜـﲑ ،ﹸﺛـﻢ ﻗـﺎﻝ :ﻳـﺎ ﲪـﲑﺍﺀ! ﺇ ﹼﻥ
ﺿﻐﻄﺔ ﺍﻟﻘﱪ ﻟﻠﻤﺆﻣﻦ ﻛﻐﻤﺰ ﺍﻷﻡِ ﺭﺟﻞ ﻭﻟﺪﻫﺎ ،ﻭﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻹﲦﺪ ﻟﻠﻌﲔ ﺇﺫﺍ ﺭﻣـﺪﺕ¼،
ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" ﻟﻠﻤﻼﹼ ﻋﻠ ﻲ ﺍﻟﻘﺎﺭﻱ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﻦ ﻻ ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ...ﺇﱁ[ ﻛـﺎﳌﺘﻮﰱ ﻳـﻮﻡ ﺍﳉﻤﻌـﺔ ﺃﻭ ﻟﻴﻠﺘـﻬﺎ ﺃﻭ ﰲ ﺭﻣـﻀﺎﻥ ﻭﻏﲑﻫـﻢ ﳑـﻦ
ﻭﺭﺩﺕ ﳍﻢ ﺍﻷﺣﺎﺩﻳﺚ" ،ﺍﳌﺴﺘﻨﺪ ﺍﳌﻌﺘﻤﺪ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﺃﻭﱃ ...ﺇﱁ[ ﻷ ﹼﻥ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻛﻼﳘﺎ ،ﻭﺍﻟﻨﺼﻮﺹ ﻭﺍﺭﺩﺓ ﻤـﺎ ،ﻭﻋﻠـﻰ ﺫﻟـﻚ ﺍﻻﻗﺘـﺼﺎﺭ ﻋﻠـﻰ
ﺃﺣﺪ ﺍﻟﻘـﺴﻤﲔ ﰲ ﻣﻮﻗـﻊ ﺍﻟﺒﻴـﺎﻥ ﻗـﺪ ﻳـﻮﻫﻢ ﻧﻔـﻲ ﺍﻟﻘـﺴﻢ ﺍﻵﺧـﺮ ،ﻭﺍﻟﺘـﻨﻌﻢ ﺣـﺎﻝ ﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ ﺍﻟـﺴﻼﻡ،
ﻭﺍﻟﺼﺎﳊﲔ ﻓﻼ ﻳﻨﺒﻐﻲ ﺗﺮﻙ ﺫﻛﺮﻩ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﻨﺎﺀ ﻋﻠﻰ ...ﺇﱁ[ ﺩﻟﻴﻞ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﻨﻜﺮ ﻭﻧﻜﲑ[ ½ﺍﳌﻨﻜﺮ¼ ﺑﻔﺘﺢ ﺍﻟﻌﲔ ﻭ½ﺍﻟﻨﻜﲑ¼ ﻛﻼﳘﺎ ﲟﻌﲎ :ﻏﲑ ﺍﳌﻌﺮﻭﻑ ،ﲰﻴﺎ ﺑﻪ؛ ﻷ ﹼﻥ ﳍﻤـﺎ
ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺻﻮﺭﺓ ﱂ ﻳﻌﻬﺪﻫﺎ ﺍﻹﻧﺴﺎﻥ ،ﻗﻂ ،ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ،ﻭﻗﻴﻞ :ﺍﻟﺬﺍﻥ ﻳﺄﺗﻴـﺎﻥ
ﺍﻟﺼﻠﺤﺎﺀ ﺃﻭ ﻣﻦ ﺭﺣﻢ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ﻳﺴﻤﻴﺎﻥ ﻣﺒ ﺸﺮﹰﺍ ﻭﺑﺸﲑﹰﺍ ،ﻫـﺬﺍ ﰲ "ﺍﳌـﺴﺘﻨﺪ ﺍﳌﻌﺘﻤـﺪ" ،ﻭﻗـﺎﻝ ﺍﻹﻣـﺎﻡ
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ﻳﺪﺧﻼﻥ ﺍﻟﻘﱪ ﻓﻴﺴﺌﻼﻥ ﺍﻟﻌﺒﺪ ﻋﻦ ﺭﺑﻪ ﻭﻋﻦ ﺩﻳﻨﻪ ﻭﻋﻦ ﻧﺒﻴﻪ ،ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺃﺑﻮ#
ﺷﺠﺎﻉ :ﺇ ﹼﻥ ﻟﻠﺼﺒﻴﺎﻥ) (١ﺳﺆﺍﻻﹰ ﻭﻛﺬﺍ ﻟﻸﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ) (٢ﻋﻨﺪ ﺍﻟﺒﻌﺾ،
)ﺛﺎﺑﺖ( ﻛﻞﹼ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ )ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﺴﻤﻌﻴﺔ(؛ ﻷﹼﺎ ﺃﻣﻮﺭ ﳑﻜﻨﺔ) (٣ﺃﺧﱪ
ﺎ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻰ ﻣﺎ ﻧﻄﻘﺖ ﺑﻪ ﺍﻟﻨﺼﻮﺹ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﺍﻟﻨﺎﺭ ﻳﻌ ﺮﺿﻮﻥﹶ
ﻋﹶﻠﻴﻬﺎ) (٤ﻏﹸﺪﻭﺍ ﻭﻋِ ﺸﻴﺎ ﻭﻳ ﻮ ﻡ ﺗﹸﻘﻮﻡ ﺍﻟ ﺴﺎ ﻋﹸﺔ ﺃﹶ ﺩ ِﺧﻠﹸﻮﺍ َﺁ ﹶﻝ ﻓِ ﺮﻋ ﻮﻥﹶ ﹶﺃ ﺷ ﺪ ﺍﻟﹾﻌﺬﹶﺍﺏ﴾
]ﻏﺎﻓﺮ ،[٤٦ :ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿:ﺃﹸﻏﹾﺮِﻗﹸﻮﺍ ﻓﹶﺄﹸ ﺩ ِﺧﹸﻠﻮﺍ ﻧﺎ ﺭﺍ﴾)] (٥ﻧﻮﺡ ،[٢٥ :ﻭﻗﺎﻝ
ﺍﻟﺸﻌﺮﺍﱐﹼ ﰲ "ﺍﻟﻴﻮﺍﻗﻴﺖ" ﻣﺎ ﻧﺼﻪ :ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺗﻘ ﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﺃﰊ ﺍﳌﻨﺼﻮﺭ ﻳﻘﻮﻝ :ﺇﺫﺍ ﺟﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻜـﺮ
ﻭﻧﻜﲑ ﻻ ﳚﻴﺌﺎﻥ ﺇ ﹼﻻ ﻣﺘﺸﻜﹼﻠﲔ ﻟﻜ ﹼﻞ ﺇﻧﺴﺎﻥ ﺑﺸﺎﻛﻠﺔ ﻋﻤﻠﻪ ﻭﻋﻠﻤﻪ ﻭﺍﻋﺘﻘﺎﺩﻩ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ١٢ .
) (١ﻗﻮﻟﻪ] :ﻟﻠﺼﺒﻴﺎﻥ[ ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺻﺒﻴﺎﻥ ﺍﳌﺴﻠﻤﲔ ﻣﻐﻔﻮﺭ ﳍﻢ ﻗﻄﻌﹰﺎ ،ﻭﺍﻟـﺴﺆﺍﻝ ﳊﻜﻤـﺔ ﱂ ﻳﻄﹼﻠـﻊ ﻋﻠﻴﻬـﺎ،
ﻭﺗﻮﻗﹼﻒ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﺳﺆﺍﻝ ﺃﻃﻔﺎﻝ ﺍﻟﻜﻔﺮﺓ ﻭﺩﺧﻮﳍﻢ ﺍﳉﻨﺔ ،ﻭﻏﲑﻩ ﺣﻜﻢ ﺑﺬﻟﻚ ﻓﻴﻜﻮﻧﻮﻥ
ﺧﺪﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ" ١٢ .ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" ﳌ ﹼﻼ ﻋﻠ ﻲ ﺍﻟﻘﺎﺭﻱ.
) (٢ﻗﻮﻟﻪ] :ﻭﻛﺬﺍ ﻟﻸﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ[ ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﻓﻀﻞ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒـﺪﺍﻳﻮﱐّ ﰲ "ﺍﳌﻌﺘﻘـﺪ" :ﺍﻷﺻـ ﺢ ﺃﻥﹼ
ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﻳﺴﺄﻟﻮﻥ ،ﻭﻗﺪ ﻭﺭﺩ ﺃ ﹼﻥ ﺑﻌﺾ ﺻﺎﳊﻲ ﺍﻷﻣﺔ ﻛﺎﻟﺸﻬﻴﺪ ﻭﺍﳌﺮﺍﺑﻂ ﻳﻮﻣﺎﹰ ﻭﻟﻴﻠـﺔ ﰲ ﺳـﺒﻴﻞ ﺍﷲ ﻳـﺄﻣﻦ
ﻓﺘﻨﺔ ﺍﻟﻘﱪ ،ﻓﺎﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺃﻭﱃ ﺑﺬﻟﻚ ،ﺍﻧﺘـﻬﻰ .ﻭﻗـﺎﻝ ﺍﻹﻣـﺎﻡ ﺍﻟـﺸﻌﺮﺍ ﹼﱐ ﰲ "ﺍﻟﻴﻮﺍﻗﻴـﺖ" :ﻳـﺴﺌﻠﻮﻥ
ﻋ ﻤﻦ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻭﻫﻮ ﺟﱪﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻜﺮﳝﹰﺎ ،ﻛﻤﺎ ﻧـﺴﺌﻞ ﳓـﻦ ﻋﻤـﻦ ﺃﺭﺳـﻞ ﺇﻟﻴﻨـﺎ ﺍﻣﺘﺤﺎﻧـﺎﹰ ،ﻭﺇﻻﹼ
ﻓﺎﻷﻧﺒﻴﺎﺀ ﻣﻌﺼﻮﻣﻮﻥ ﻻ ﳛﺰﻢ ﺍﻟﻔﺰﻉ ﺍﻷﻛﱪ ﻓﻀﻼﹰ ﻋﻦ ﺍﻷﺻﻐﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻷ ﹼﺎ ﺃﻣﻮﺭ ﳑﻜﻨﺔ ...ﺇﱁ[ ﺇﳕﺎ ﻗﻴﺪ ﺑﺎﻹﻣﻜﺎﻥ؛ ﻷﻥﹼ ﺍﻟﻨﻘـﻞ ﺍﻟـﻮﺍﺭﺩ ﰲ ﺍﳌﻤﺘﻨﻌـﺎﺕ ﺍﻟﻌﻘﻠﻴـﺔ ﳚـﺐ
ﺗﺄﻭﻳﻠﻪ؛ ﻟﺘﻘﺪﻡ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﻟﻨﻘﻞ ،ﻓﺈ ﹼﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍﻟ ﺮ ﺣﻤﻦ ﻋﻠﹶﻰ ﺍﻟﹾﻌ ﺮ ِﺵ ﺍ ﺳﺘ ﻮﻯ﴾]ﻃﻪ ،[٥ :ﻟﺪﻻﻟﺘﻪ ﻋﻠﻰ
ﺍﳉﻠﻮﺱ ﺍﶈﺎﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﳚﺐ ﺗﺄﻭﻳﻠﻪ ﺑﺎﻻﺳﺘﻴﻼﺀ ﻭﳓﻮﻩ"١٢ .ﺧﻴﺎﱄ"
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻨﺎﺭ ﻳﻌﺮﺿﻮﻥ ﻋﻠﻴﻬﺎ ...ﺇﱁ[ ﻋﺮﺿﻬﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﺇﺣﺮﺍﻗﻬﻢ ﺎ ﻣﻦ ﻗﻮﳍﻢ½ :ﻋﺮﺽ ﺍﻷﺳﺎﺭﻯ ﻋﻠـﻰ
ﺍﻟﺴﻴﻒ¼ ﺃﻱ :ﻗﺘﻠﻮﺍ ﺑﻪ ،ﻭﻋﻄـﻒ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ½ :ﻭﻳـﻮﻡ ﺗﻘـﻮﻡ ﺍﻟـﺴﺎﻋﺔ ...ﺇﱁ¼ ﻋﻠـﻰ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﺍﻟﻨـﺎ ﺭ
ﻳ ﻌﺮ ﺿﻮ ﹶﻥ ﻋﹶﻠﻴ ﻬﺎ﴾ ...ﺇﱁ]ﻏﺎﻓﺮ [٤٦ :ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﻋﺮﺽ ﺍﻟﻨﺎﺭ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﻏﺮﻗﻮﺍ ﻓﺄﺩﺧﻠﻮﺍ ﻧﺎﺭًﺍ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃ ﹼﻥ ﺍﻟﻔﺎﺀ ﻟﻠﺘﻌﻘﻴﺐ ﻣﻦ ﻏﲑ ﺗﺮﺍﺥ ،ﻭﻫﻲ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﺇﺩﺧﺎﻝ
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ﺍﻟﻨ ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ½ :ﺍﺳﺘﻨـﺰﻫﻮﺍ ﻋﻦ ﺍﻟﺒﻮﻝ ﻓﺈﻥﹼ ﻋﺎﻣﺔ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻨﻪ¼#،
ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻳﹶﺜﺒﺖ ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬِﻳﻦ ﺁَﻣﻨﻮﺍ ﺑِﺎﹾﻟﻘﹶﻮﻝِ ﺍﻟﱠﺜﺎﺑِﺖِ﴾]ﺇﺑﺮﺍﻫﻴﻢ[٢٧ :
ﻧـﺰﻟﺖ ﰲ ﻋﺬﺍﺏ ﺍﻟﻘﱪ) ،(١ﺇﺫﺍ ﻗﻴﻞ ﻟﻪ :ﻣﻦ ﺭﺑﻚ؟ ﻭﻣﺎ ﺩﻳﻨﻚ؟ ﻭﻣﻦ ﻧﺒﻴﻚ؟
ﻓﻴﻘﻮﻝ :ﺭﺑﻲ ﺍﷲ ﻭﺩﻳﲏ ﺍﻹﺳﻼﻡ ﻭﻧﺒﻴﻲ ﳏ ﻤﺪ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﻗﺎﻝ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺇﺫﺍ ﺃﻗﱪ ﺍﳌﻴﺖ ﺃﺗﺎﻩ ﻣﻠﻜﺎﻥ ﺃﺳﻮﺩﺍﻥ) (٢ﺃﺯﺭﻗﺎﻥ) ،(٣ﻳﻘﺎﻝ
ﻷﺣﺪﳘﺎ :ﻣﻨﻜﺮ ،ﻭﺍﻵﺧﺮ :ﻧﻜﲑ¼ ﺇﱃ ﺁﺧﺮ ﺍﳊﺪﻳﺚ ،ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺍﻟﻘﱪ
ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﳉﻨﺔ ﺃﻭ ﺣﻔﺮﺓ ﻣﻦ ﺣﻔﺮ ﺍﻟﻨﲑﺍﻥ¼ ،ﻭﺑﺎﳉﻤﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﰲ
ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﰲ ﻛﺜﲑ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻵﺧﺮﺓ ﻣﺘﻮﺍﺗﺮﺓ ﺍﳌﻌﲎ ﻭﺇﻥ ﱂ ﻳﺒﻠﻎ ﺁﺣﺎﺩﻫﺎ
ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ ،ﻭﺃﻧﻜﺮ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ) (٤ﻭﺍﻟﺮﻭﺍﻓﺾ؛ ﻷ ﹼﻥ ﺍﳌﻴﺖ
ﺍﻟﻨﺎﺭ ﻋﻘﻴﺐ ﺍﻹﻏﺮﺍﻕ ﻣﺘﺤﹼﻘﻖ ﺑﻼ ﻣﻬﻠﺔ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﻋﺬﺍﺏ ﺍﻟﻘﻴﺎﻣـﺔ ﻣﺘـﺮﺍﺥ ﻋﻨـﻪ ﺯﻣﺎﻧـﹰﺎ ﻃـﻮﻳﻼﹰ ،ﻓﻘـﺪ ﺛﺒـﺖ
ﻋﺬﺍﺏ ﺑﻌﺪ ﺍﳌﻮﺕ ﻗﺒﻞ ﻋﺬﺍﺏ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻌﺬﺍﺏ ﺍﻟﻘﱪ ١٢ .ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ.
) (١ﻗﻮﻟﻪ] :ﻧﺰﻟﺖ ﰲ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ...ﺇﱁ[ ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻭﺍﻟﺘﺮﻣﺬ ﻱ ﻭﻟﻔﻈﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋـﺎﺯﺏ،
ﺭﻓﻌﻪ ﰲ ﻗﻮﻟﻪ﴿ :ﻳﺜﹶﺒﺖ ﺍﻟﱠﻠﻪ ﺍﻟﱠﺬِﻳ ﻦ َﺁﻣﻨﻮﺍ ﺑِﺎﹾﻟﹶﻘ ﻮ ِﻝ ﺍﻟﺜﱠﺎِﺑﺖِ﴾ ...ﺇﱁ]ﺇﺑﺮﺍﻫﻴﻢ ،[٢٧ :ﻗﺎﻝ :ﰲ ﺍﻟﻘﱪ ﺇﺫﺍ ﻗﻴﻞ ﻟﻪ:
ﻣﻦ ﺭﺑﻚ؟ ﻭﻣﺎ ﺩﻳﻨﻚ؟ ﻭﻣـﻦ ﻧﺒﻴـﻚ؟ ﻭﻗـﺎﻝ :ﻫـﺬﺍ ﺣـﺪﻳﺚ ﺣـﺴﻦ ﺻـﺤﻴﺢ ،ﻭﺃﺧﺮﺟـﻪ ﺃﲪـﺪ ﻭﺍﻟﺒـ ﺰﺍﺭ ﰲ
ﻣﺴﻨﺪﻳﻬﻤﺎ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻣﻦ ﺣـﺪﻳﺚ ﺍﳋـﺪﺭﻱ ،ﻭﺍﺑـﻦ ﺃﰊ ﺷـﻴﺒﺔ ﰲ ﻣـﺼﻨﻔﻪ ،ﻭﺍﺑـﻦ ﺣﺒـﺎﻥ ﰲ
ﺻﺤﻴﺤﻪ ،ﻭﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ"١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
) (٢ﻗﻮﻟﻪ] :ﺃﺳﻮﺩﺍﻥ[ ﻣﻨﻈﺮﳘﺎ" ١٢ .ﻣﺮﻗﺎﺓ".
) (٣ﻗﻮﻟﻪ] :ﺃﺯﺭﻗﺎﻥ[ ﺃﻋﻴﻨﻬﻤﺎ ،ﺇﳕﺎ ﻳﺒﻌﺜﻬﻤـﺎ ﺍﷲ ﻋﻠـﻰ ﻫـﺬﻩ ﺍﻟـﺼﻔﺔ ﳌـﺎ ﰲ ﺍﻟـﺴﻮﺍﺩ ﻭﺯﺭﻗـﺔ ﺍﻟﻌـﲔ ﻣـﻦ ﺍﳍـﻮﻝ
ﻭﺍﻟﻮﺣﺸﺔ ،ﻭﻳﻜﻮﻥ ﺧﻮﻓﻬﺎ ﻋﻠﻰ ﺍﻟﻜﹼﻔﺎﺭ ﺃﺷ ﺪ ﻟﻴﺘﺤﻴـﺮﻭﺍ ﰲ ﺍﳉـﻮﺍﺏ ،ﻭ ﺃﻣـﺎ ﺍﳌﺆﻣﻨـﻮﻥ ﻓﻠـﻬﻢ ﰲ ﺫﻟـﻚ
ﺍﺑﺘﻼﺀ ﻓﻴﺜﺒﺘﻬﻢ ﺍﷲ ﻓﻼ ﳜﺎﻓﻮﻥ ،ﻭﻳﺄﻣﻨﻮﻥ ﺟﺰﺍﺀ ﳋﻮﻓﻬﻢ ﻣﻨﻪ ﰲ ﺍﻟﺪﻧﻴﺎ" ١٢ .ﻣﺮﻗﺎﺓ".
) (٤ﻗﻮﻟﻪ] :ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ...ﺇﱁ[ ﻭﻫﻢ ﺿﺮﺍﺭ ﺑﻦ ﻋﻤﺮﻭ ﻭﺑﺸﺮ ﺍﳌﺮﻳﺴﻲ ،ﻭﺃﻛﺜﺮ ﺍﳌﺘـﺄ ﺧﺮﻳﻦ ﻣﻨـﻬﻢ ،ﻭﺃﻧﻜـﺮ
ﺍﳉﺒﺎﺋﻲ ﻭﺍﺑﻨﻪ ﻭﺍﻟﺒﻠﺨﻲ ﺗﺴﻤﻴﺔ ﺍﳌﻠﻜﲔ ﻣﻨﻜﺮﹰﺍ ﻭﻧﻜﲑﺍﹰ ،ﻗـﺎﻟﻮﺍ :ﺇﻧﻤـﺎ ﺍﳌﻨﻜـﺮ ﻣـﺎ ﻳـﺼﺪﺭ ﻋـﻦ ﺍﻟﻜـﺎﻓﺮ ﻋﻨـﺪ
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ﲨﺎﺩ ﻻ ﺣﻴﺎﺓ ﻟﻪ) (١ﻭﻻ ﺇﺩﺭﺍﻙ ،ﻓﺘﻌﺬﻳﺒﻪ ﳏﺎﻝ .ﻭﺍﳉﻮﺍﺏ :ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﳜﻠﻖ#
ﺍﷲ ﺗﻌﺎﱃ ﰲ ﲨﻴﻊ ﺍﻷﺟﺰﺍﺀ ﺃﻭ ﰲ ﺑﻌﻀﻬﺎ ﻧﻮﻋﺎﹰ ﻣﻦ ﺍﳊﻴﺎﺓ ﻗﺪﺭ ﻣﺎ ﻳﺪﺭﻙ ﺃﱂ
ﺍﻟﻌﺬﺍﺏ ﺃﻭ ﻟﺬﹼﺓ ﺍﻟﺘﻨﻌﻴﻢ ،ﻭﻫﺬﺍ ﻻ ﻳﺴﺘﻠﺰﻡ ﺇﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ) (٢ﺇﱃ ﺑﺪﻧﻪ ،ﻭﻻ ﺃﻥ
ﻳﺘﺤ ﺮﻙ ﻭﻳﻀﻄﺮﺏ ﺃﻭ ﻳﺮﻯ ﺃﺛﺮ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻴﻪ ،ﺣﱴ ﺃﻥﹼ ﺍﻟﻐﺮﻳﻖ ﰲ ﺍﳌﺎﺀ
ﻭﺍﳌﺄﻛﻮﻝ ﰲ ﺑﻄﻮﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭ ﺍﳌﺼﻠﻮﺏ ﰲ ﺍﳍﻮﺍﺀ ﻳﻌﺬﹼﺏ ﻭﺇﻥ ﱂ ﻧ ﹼﻄﻠﻊ
ﻋﻠﻴﻪ ،ﻭﻣﻦ ﺗﺄﻣﻞ ﰲ ﻋﺠﺎﺋﺐ ﻣﻠﻜﻪ ﻭﻣﻠﻜﻮﺗﻪ ﻭﻏﺮﺍﺋﺐ ﻗﺪﺭﺗﻪ ﻭﺟﱪﻭﺗﻪ ﱂ
ﻳﺴﺘﺒﻌﺪ) (٣ﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻓﻀﻼﹰ ﻋﻦ ﺍﻻﺳﺘﺤﺎﻟﺔ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻟﹶﻤﺎ ﻛﺎﻥ ﺃﺣﻮﺍﻝ ﺍﻟﻘﱪ
ﺗﻠﺠﻠﺠﻪ ﺇﺫﺍ ﺳﺌﻞ ،ﻭﺍﻟﻨﻜﲑ ﺇﳕﺎ ﻫﻮ ﺗﻘﺮﻳﻊ ﺍﳌﻠﻜﲔ ﻟﻪ ،ﻭﻫﻮ ﺧﻼﻑ ﻇـﺎﻫﺮ ﺍﳊـﺪﻳﺚ ،ﻛـﺬﺍ ﰲ "ﺍﻟـﺪﻭﺍ ﹼﱐ
ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ"١٢ .
) (١ﻗﻮﻟﻪ] :ﲨﺎﺩ ﻻ ﺣﻴﺎﺓ ﻟـﻪ[ ﺟـ ﻮﺯ ﺑﻌـﻀﻬﻢ ﺗﻌـﺬﻳﺐ ﻏـﲑ ﺍﳊـ ﻲ ،ﻭﻻ ﺷـ ﻚ ﺃﻧـﻪ ﺳﻔـﺴﻄﺔ ،ﻭﺃﻣـﺎ ﺗﻌـﺬﻳﺐ
ﺍﳌﺄﻛﻮﻝ ﲞﻠﻖ ﻧﻮﻉ ﻣﻦ ﺍﳊﻴﺎﺓ ﰲ ﺑﻄﻦ ﺍﻵﻛﻞ ﻓﻮﺍﺿﺢ ﺍﻹﻣﻜﺎﻥ ،ﻛﺪﻭﺩﺓ ﰲ ﺍﳉﻮﻑ ﻭﰲ ﺧﻼﻝ ﺍﻟﺒـﺪﻥ،
ﻓﺈﹼﺎ ﺗﺘﺄ ﹼﱂ ﻭﺗﺘﻠ ﹼﺬﺫ ﺑﻼ ﺷﻌﻮﺭ ﻣﻨﺎ" ١٢ .ﺧﻴﺎﱄ".
) (٢ﻗﻮﻟﻪ] :ﻻ ﻳﺴﺘﻠﺰﻡ ﺇﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ...ﺇﱁ[ ﻫﺬﺍ ﺟﻮﺍﺏ ﺇﺷﻜﺎﻝ ﺃﻭﺭﺩﻩ ﺍﳌﻌﺘﺰﻟﺔ ﻣﺴﺘﺪﹼﻟﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﹶﻻ
ﻳﺬﹸﻭﹸﻗﻮﻥﹶ ِﻓﻴﻬﺎ ﺍﻟﹾ ﻤ ﻮﺕِ ﺇ ﱠﻻ ﺍﹾﻟ ﻤﻮﺗﺔﹶ ﺍ ُﻷﻭﹶﻟﻰ﴾]ﺍﻟﺪﺧﺎﻥ[٥٦ :؛ ﺇﺫ ﻟﻮ ﺃﻋﻴﺪ ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﻘـﱪ ﻳﻮﺟـﺐ ﺃﻥ ﻳـﺬﻭﻗﻮﺍ
ﻣﻮﺗﹰﺎ ﺛﺎﻧﻴﺎﹰ ﻗﺒﻞ ﺍﻟﺒﻌﺚ ،ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﺍﳌﺴﺘﻠﺰﻡ ﻹﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ﺇﳕﺎ ﻫﻮ ﺍﳊﻴﺎﺓ ﺍﻟﻜﺎﻣﻠﺔ ،ﻭﺃﻣـﺎ ﺇﺩﺭﺍﻙ
ﺍﻷﱂ ﻭﺍﻟﻠﺬﺓ ﻓﻴﻤﻜﻦ ﺃﻥ ﳛﺼﻞ ﺑﺄﺩﱏ ﺗﻌﹼﻠﻖ ﻟﻠﺮﻭﺡ ﺑﺎﻟﺒﺪﻥ ،ﺳﻮﺍﺀ ﻛـﺎﻥ ﺍﻟـﺮﻭﺡ ﻓـﻮﻕ ﺍﻟـﺴﻤﺎﺀ ﺍﻟـﺴﺎﺑﻌﺔ ﺃﻭ
ﳏﺒﻮﺳﺎﹰ ﰲ ﺳ ﺠﲔ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﱂ ﻳﺴﺘﺒﻌﺪ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄﹼ ﻗ ﺪﺱ ﺳ ﺮﻩ :ﺍﻷﺻ ﺢ ﻭﺍﻷﺳﻠﻢ ﺃﻥ ﺗـﺼﺪﻕ ﺑـﺄﻥﹼ ﺍﳊﻴـﺔ ﻣـﺜﻼﹰ
ﻣﻮﺟـﻮﺩﺓ ﺗﻠـﺪﻍ ﺍﳌﻴـﺖ ،ﻭﻟﻜﻨـﺎ ﻻ ﻧـﺸﺎﻫﺪ ﺫﻟـﻚ ،ﻓـﺈﻥﹼ ﻫـﺬﻩ ﺍﻟﻌـﲔ ﻻ ﺗـﺼﻠﺢ ﳌـﺸﺎﻫﺪﺓ ﺗﻠـﻚ ﺍﻷﻣـﻮﺭ
ﺍﳌﻠﻜﻮﺗﻴﺔ ،ﻭﻛﻞﹼ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻵﺧﺮﺓ ﻓﻬﻮ ﻣﻦ ﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ ،ﺃﻻ ﺗﺮﻯ ﺃ ﹼﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻴـﻒ ﻛـﺎﻧﻮﺍ ﻳﺆﻣﻨـﻮﻥ
ﺑﻨـﺰﻭﻝ ﺟﱪﺋﻴﻞ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺸﺎﻫﺪﻭﻥ ،ﻭﻳﺆﻣﻨﻮﻥ ﺑﺄﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳـﹼﻠﻢ ﻳـﺸﺎﻫﺪﻩ ،ﻓـﺈﻥ ﻛﻨـﺖ ﻻ
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ﻣِ ﻤﺎ ﻫﻮ ﻣﺘﻮ ﺳﻂ ﺑﲔ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺃﻓﺮﺩﻫﺎ ﺑﺎﻟﺬﻛﺮ ،ﺛﹸ ﻢ ﺍﺷﺘﻐﻞ ﺑﺒﻴﺎﻥ ﺣﻘﹼﻴﺔ#
ﺍﳊﺸﺮ ﻭﺗﻔﺎﺻﻴﻞ ﻣﺎ ﻳﺘﻌﹼﻠﻖ ﺑﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ ،ﻭﺩﻟﻴﻞ ﺍﻟﻜﻞﹼ ﺃﺎ ﺃﻣﻮﺭ ﳑﻜﻨﺔ ﺃﺧﱪ
ﺎ ﺍﻟﺼﺎﺩﻕ ،ﻭﻧﻄﻖ ﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﺘﻜﻮﻥ ﺛﺎﺑﺘﺔ ،ﻭﺻ ﺮﺡ ﲝﻘﹼﻴﺔ ﻛﻞﹼ
ﻣﻨﻬﺎ) (١ﲢﻘﻴﻘﹰﺎ ﻭﺗﺎﻛﻴﺪﺍﹰ ﻭﺍﻋﺘﻨﺎﺀً ﺑﺸﺄﻧﻪ ﻓﻘﺎﻝ) :ﻭﺍﻟﺒﻌﺚ( ﻭﻫﻮ ﺃﻥ ﻳﺒﻌﺚ ﺍﷲ
ﺗﻌﺎﱃ ﺍﳌﻮﺗﻰ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ،ﺑﺄﻥ ﳚﻤﻊ ﺃﺟﺰﺍﺀﻫﻢ ﺍﻷﺻﻠﻴﺔ) (٢ﻭﻳﻌﻴﺪ ﺍﻷﺭﻭﺍﺡ ﺇﻟﻴﻬﺎ
)ﺣ ﻖ() (٣ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹸﺛ ﻢ ﺇِﻧ ﹸﻜﻢ ﻳﻮ ﻡ ﺍﻟﹾﻘِﻴﺎ ﻣﺔِ ﺗﺒﻌﺜﹸﻮﻥﹶ﴾]ﺍﳌﺆﻣﻨﻮﻥ ،[١٦ :ﻭﻗﻮﻟﻪ
ﺗﻌﺎﱃ﴿ :ﹸﻗ ﹾﻞ ﻳ ﺤﻴِﻴﻬﺎ ﺍﻟﱠ ِﺬﻱ ﹶﺃﻧ ﺸﹶﺄﻫﺎ ﺃﹶﻭﻝﹶ ﻣ ﺮﺓ﴾]ﻳﺲ [٧٩ :ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ
ﺗﺆﻣﻦ ﺬﺍ ﻓﺘﺼﺤﻴﺢ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺍﻟﻮﺣﻲ ﺃﻫـ ﻢ ﻋﻠﻴـﻚ ،ﻭﺇﻥ ﺁﻣﻨـﺖ ﺑـﻪ ﻭﺟـﻮﺯﺕ ﺃﻥ ﻳـﺸﺎﻫﺪ ﺍﻟـﻨ ﱯ
ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻣﺎ ﻻ ﻳـﺸﺎﻫﺪﻩ ﺍﻷﻣـﺔ ،ﻓﻜﻴـﻒ ﻻ ﲡـﻮﺯ ﻫـﺬﺍ ﰲ ﺍﳌﻴـﺖ" ١٢ .ﺩﻭﺍﱐ ﻋﻠـﻰ
ﺍﻟﻌﻘﺎﺋﺪ".
) (١ﻗﻮﻟﻪ] :ﲝﹼﻘﻴﺔ ﻛﻞﹼ ﻣﻨﻬﺎ ...ﺇﱁ[ ﺃﻱ :ﺻﺮﺡ ﺍﳌﺼﻨﻒ ﲝﻘﹼﻴﺔ ﻛ ﹼﻞ ﻣﻦ ﺍﻟﺒﻌـﺚ ﻭﺍﻟـﻮﺯﻥ ﻭ ﺍﻟﻌﺘـﺎﺏ ﻭﻏـﲑﻩ
ﻋﻠﻴﺤﺪﺓ ،ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﻔﻴﻪ ﺃﻥ ﻳﻘﻮﻝ½ :ﺍﻟﺒﻌﺚ ﻭﺍﻟﻮﺯﻥ ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻮﺽ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺣ ﻖ¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﺟﺰﺍﺋﻬﻢ ﺍﻷﺻﻠﻴﺔ[ ﻭﻫﻲ ﺍﻟﺒﺎﻗﻴﺔ ﻣﻦ ﺃﻭﻝ ﺍﻟﻌﻤﺮ ﺇﱃ ﺁﺧﺮﻩ ،ﻭﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﻓﻘﻴﻞ :ﻫـﻲ ﺍﻷﺟـﺰﺍﺀ ﺍﻟـﱵ
ﺗﻌﹼﻠﻖ ﺎ ﺍﻟﺮﻭﺡ ﺃﻭﻻﹰ ،ﻭﻗﻴﻞ :ﻫﻲ ﺍﳌﺘﻜ ﻮﻧﺔ ﻣﻦ ﺍﳌﲏ ،ﻭﻗﻴﻞ :ﺍﻟﺘﺮﺍﺏ ﺍﻟـﺬﻱ ﻳﻌﺠﻨـﻪ ﺍﳌﻠـﻚ ﺑـﺎﳌ ﲏ ،ﻭ ﰲ
ﺍﳊﺪﻳﺚ ½ﻣﺎ ﻣﻦ ﻣﻮﻟـﻮﺩ ﺇ ﹼﻻ ﻭ ﻗـﺪ ﺫﺭ ﻋﻠﻴـﻪ ﻣـﻦ ﺗـﺮﺍﺏ ﺣﻔﺮﺗـﻪ¼ ،ﻭﻗﻴـﻞ :ﻫـﻲ ﺍﻟـﱵ ﻛﺎﻧـﺖ ﻣﻮﺟـﻮﺩﺓ ﰲ
ﺍﻟﺸﺨﺺ ﻗﺒﻞ ﺃﻥ ﻳﻐﺘﺬﻱ ،ﻭﻳﻘﺎﺑﻠﻬﺎ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻔﻀﻠﻴﺔ ﺍﳊﺎﺻﻠﺔ ﺑﺎﻟﻐﺬﺍﺀ ،ﻭﻫﻮ ﺍﻟﻈـﺎﻫﺮ ﻣـﻦ ﻛـﻼﻡ ﺍﻟـﺸﺎﺭﺡ،
ﻛﺬﺍ ﰲ "ﺍﻟﻨﱪﺍﺱ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﺣﻖ [ﻗﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﳌﻠﻞ ﻭﺍﻟﺸﺮﺍﺋﻊ ﻋﻦ ﺁﺧﺮﻫﻢ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻭﻭﻗﻮﻋـﻪ ،ﻭﺷـﻬﺪ ﺑـﻪ ﻧـﺼﻮﺹ
ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺘﻌﺪﺩﺓ ﲝﻴﺚ ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﺄﻭﻳﻞ ،ﻭ ﺗﻮﺍﺗﺮ ﺫﻟﻚ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ،ﻭﻫﻮ
ﺃﺻﻞ ﺃﺻﻮﻝ ﺍﳌﻠﹼﺔ ،ﻭﻟﺬﺍ ﻗﺮﻥ ﺍﻹﳝﺎﻥ ﺑﻪ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺭﺳـﻮﻟﻪ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ،
ﻭﻳﻜﻔﺮ ﻣﻦ ﺃﻧﻜﺮﻩ"١٢ .
!٢٤٢
ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺎﻃﻌﺔ ﺍﻟﻨﺎﻃﻘﺔ ﲝﺸﺮ ﺍﻷﺟﺴﺎﺩ .ﻭﺃﻧﻜﺮﻩ ﺍﻟﻔﻼﺳﻔﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ#
ﺇﻋﺎﺩﺓ ﺍﳌﻌﺪﻭﻡ) (١ﺑﻌﻴﻨﻪ ،ﻭﻫﻮ ﻣﻊ ﺃﻧﻪ ﻻ ﺩﻟﻴﻞ ﳍﻢ) (٢ﻋﻠﻴﻪ ﻳﻌﺘﺪ ﺑﻪ ،ﻏﲑ ﻣﻀﺮ(٣)
ﺑﺎﳌﻘﺼﻮﺩ؛ ﻷ ﹼﻥ ﻣﺮﺍﺩﻧﺎ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﳚﻤﻊ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺻﻠﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻭﻳﻌﻴﺪ
ﺭﻭﺣﻪ ﺇﻟﻴﻪ ،ﺳﻮﺍﺀ ﲰﻲ ﺫﻟﻚ ﺇﻋﺎﺩﺓ ﺍﳌﻌﺪﻭﻡ ﺑﻌﻴﻨﻪ ﺃﻭ ﱂ ﻳﺴﻢ ،(٤)ﻭﺬﺍ)(٥
ﻳﺴﻘﻂ ﻣﺎ ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﻟﻮ ﺃﻛﻞ ﺇﻧﺴﺎﻥ ﺇﻧﺴﺎﻧﺎﹰ ﲝﻴﺚ ﺻﺎﺭ ﺟﺰﺀ ﻣﻨﻪ ،ﻓﺘﻠﻚ
ﺍﻷﺟﺰﺍﺀ ﺇﻣﺎ ﺃﻥ ﺗﻌﺎﺩ ﻓﻴﻬﻤﺎ ﻭﻫﻮ ﳏﺎﻝ) ،(٦ﺃﻭ ﰲ ﺃﺣﺪﳘﺎ ﻓﻼ ﻳﻜﻮﻥ ﺍﻵﺧﺮ
) (١ﻗﻮﻟﻪ] :ﺇﻋﺎﺩﺓ ﺍﳌﻌﺪﻭﻡ[ ﻫﻲ ﺟﺎﺋﺰﺓ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﻣﺸﺎﻳﺦ ﺍﳌﻌﺘﺰﻟﺔ ،ﻟﻜـ ﻦ ﻋﻨـﺪﻫﻢ ﺍﳌﻌـﺪﻭﻡ ﺷـﻲﺀ ،ﻭﺇﺫﺍ
ﻋﺪﻡ ﺍﳌﻮﺟﻮﺩ ﺑﻘﻲ ﺫﺍﺗﻪ ﺍﳌﺨﺼﻮﺻﺔ ،ﻓﺄﻣﻜﻦ ﻟﺬﻟﻚ ﺃﻥ ﻳﻌﺎﺩ ،ﻭﻋﻨﺪﻧﺎ ﻳﻨﺘﻔﻲ ﺑﺎﻟﻜﹼﻠﻴﺔ ﻣﻊ ﺇﻣﻜـﺎﻥ ﺍﻹﻋـﺎﺩﺓ،
ﺧﻼﻓـﺎﹰ ﻟﻠﻔﻼﺳـﻔﺔ ﻭﺍﻟﺘﻨﺎﺳـﺨﻴﺔ ﺍﳌﻨﻜـﺮﻳﻦ ﻟﻠﻤﻌـﺎﺩ ﺍﳉـﺴﻤﺎﱐ ،ﻭﺑﻌـﺾ ﺍﻟﻜﺮﺍﻣﻴـﺔ ﻭﺃﰊ ﺍﳊـﺴﻦ ﺍﻟﺒـﺼﺮ ﻱ
ﻭﳏﻤﻮﺩ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ،ﻓﺈﻥﹼ ﻫﺆﻻﺀ ﻭﺇﻥ ﻛـﺎﻧﻮﺍ ﻣﻌﺘـﺮﻓﲔ ﺑﺎﳌﻌـﺎﺩ ﺍﳉـﺴﻤﺎﱐ ﻳﻨﻜـﺮﻭﻥ ﺇﻋـﺎﺩﺓ
ﺍﳌﻌﺪﻭﻡ ،ﻭﻳﻘﻮﻟﻮﻥ :ﺇﻋﺎﺩﺓ ﺍﻷﺟﺴﺎﻡ ﻫﻲ ﲨﻊ ﺃﺟﺰﺍﺋﻬﺎ ﺍﳌﺘﻔﺮﻗﹼﺔ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٢ﻗﻮﻟﻪ] :ﻻ ﺩﻟﻴﻞ ﳍﻢ[ ﺑﻞ ﻛ ﹼﻞ ﺩﻟﻴﻞ ﳍﻢ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﻃﻞ ،ﻛﻤﺎ ﰲ ﺍﳌﻄﻮﻻﺕ ﻣـﻦ "ﺷـﺮﺡ ﺍﳌﻮﺍﻗـﻒ"
ﻭﻏﲑﻩ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻏﲑ ﻣﻀﺮ ...ﺇﱁ[ ﻷﻧﺎ ﻻ ﻧ ﺪﻋﻲ ﺍﻹﳚﺎﺩ ﺑﻌﺪ ﺍﻹﻋﺪﺍﻡ ،ﺣﱴ ﻳﻀﺮﻧﺎ ﺍﻣﺘﻨﺎﻉ ﺇﻋـﺎﺩﺓ ﺍﳌﻌـﺪﻭﻡ ،ﻗـﺎﻝ
ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄ :ﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺇﻋﺎﺩﺓ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺻﻠﻴﺔ ﺑﻌﺪ ﺇﻋﺪﺍﻣﻬﺎ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹸﻞﱡ ﺷـ ﻲٍﺀ ﻫﺎِﻟـﻚ
ﺇِ ﱠﻻ ﻭﺟ ﻬﻪ﴾]ﺍﻟﻘﺼﺺ ،[٨٨ :ﻭﺃﺟﻴﺐ :ﺑﺄ ﹼﻥ ﻫﻼﻙ ﺍﻟﺸﻲﺀ ﺧﺮﻭﺟﻪ ﻋﻦ ﺻﻔﺎﺗﻪ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻨﻪ ،ﻭﺍﳌﻄﻠـﻮﺏ
ﺑﺎﳉﻮﺍﻫﺮ ﺍﻟﻔﺮﺩﺓ ﺍﻧﻀﻤﺎﻡ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ؛ ﻟﻴﺤﺼﻞ ﺍﳉﺴﻢ ﺍﳌﻄﻠـﻮﺏ ﺑﺎﳌﺮﻛﹼﺒـﺎﺕ ﺧﻮﺍﺻـﻬﺎ ﻭﺁﺛﺎﺭﻫـﺎ،
ﻓﺎﻟﺘﻔﺮﻳﻖ ﺇﻫﻼﻙ ﻟﻠﻜﻞﹼ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﻭ ﱂ ﻳﺴﻢ [ﺃﻱ :ﻟﻴﺲ ﻫﺬﺍ ﺍﳉﻤﻊ ﻭﺍﻹﻋﺎﺩﺓ ﻣﻦ ﻗﺒﻴﻞ ﺇﻋﺎﺩﺓ ﺍﳌﻌﺪﻭﻡ ﻭﺇﻥ ﲰﻴﺘﻤﻮﻩ ﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺬﺍ[ ﺃﻱ :ﲟﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﻌﺚ ﻫﻮ ﲨﻊ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺻﻠﻴﺔ ١٢.
) (٦ﻗﻮﻟﻪ] :ﻭﻫﻮ ﳏﺎﻝ[ ﻷﻥﹼ ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﺑﻌﻴﻨﻪ ﻻ ﻳﻜﻮﻥ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﻣﻮﺟـﻮﺩﺍﹰ ﰲ ﻣﻜـﺎﻧﲔ ﺑﺎﻟﺒﺪﺍﻫـﺔ.
!٢٤٣ " ١٢ﻥ""
ﻣﻌﺎﺩﹰﺍ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺋﻪ؛ ﻭﺫﻟﻚ) (١ﻷ ﹼﻥ ﺍﳌﻌﺎﺩ ﺇﳕﺎ ﻫﻮ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺻﻠﻴﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻣﻦ#
ﺃﻭﻝ ﺍﻟﻌﻤﺮ ﺇﱃ ﺁﺧﺮﻩ ،ﻭﺍﻷﺟﺰﺍﺀ ﺍﳌﺄﻛﻮﻟﺔ ﻓﻀﻠﺔ ﰲ ﺍﻵﻛﻞ ﻻ ﺃﺻﻠﻴﺔ) ،(٢ﻓﺈﻥ
ﻗﻴﻞ :ﻫﺬﺍ ﻗﻮﻝ ﺑﺎﻟﺘﻨﺎﺳﺦ)(٣؛ ﻷ ﹼﻥ ﺍﻟﺒﺪﻥ ﺍﻟﺜﺎﱐ ﻟﻴﺲ ﻫﻮ ﺍﻷ ﻭﻝ ،ﳌﺎ ﻭﺭﺩ ﰲ
ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﻥﹼ ½ﺃﻫﻞ ﺍﳉﻨﺔ ﺟﺮﺩ) (٤ﻣﺮﺩ¼ ،ﻭﺃ ﹼﻥ ﺍﳉﻬﻨﻤ ﻲ ﺿﺮﺳﻪ) (٥ﻣﺜﻞ ﺃﺣﺪ،
ﻭﻣﻦ ﻫﺎﻫﻨﺎ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ) :(٦ﻣﺎ ﻣﻦ ﻣﺬﻫﺐ ﺇ ﹼﻻ ﻭﻟﻠﺘﻨﺎﺳﺦ ﻓﻴﻪ ﻗﺪﻡ ﺭﺍﺳﺦ .ﻗﻠﻨﺎ:
ﺇﳕﺎ) (٧ﻳﻠﺰﻡ ﺍﻟﺘﻨﺎﺳﺦ ﻟﻮ ﱂ ﻳﻜﻦ ﺍﻟﺒﺪﻥ ﺍﻟﺜﺎﱐ ﳐﻠﻮﻗﺎﹰ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺻﻠﻴﺔ
) (١ﻗﻮﻟﻪ] :ﻭ ﺫﺍﻟﻚ[ ﺃﻱ :ﺳﻘﻮﻁ ﻣﺎ ﻗﺎﻟﻮﺍ ١٢.
) (٢ﻗﻮﻟﻪ] :ﻻ ﺃﺻﻠﻴﺔ[ ﻓﻼ ﻳﻠﺰﻡ ﺇﻋﺎﺩﺎ ﰲ ﺍﻵﻛﻞ ،ﺑﻞ ﺇﳕﺎ ﺗﻌﺎﺩ ﰲ ﺍﳌﺎﻛﻮﻝ ﺇﻥ ﻛﺎﻧﺖ ﺃﺟﺰﺍﺀ ﺃﺻﻠﻴﺔ ﻣﻨﻪ.
" ١٢ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﻨﺎﺳﺦ[ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻌﹼﻠﻖ ﺍﻟﺮﻭﺡ ﺑﺎﻟﺒﺪﻥ ﺑﻌﺪ ﺍﳌﻔﺎﺭﻗﺔ ﻣﻦ ﺑﺪﻥ ﺁﺧﺮ ﻣﻦ ﻏﲑ ﲣﹼﻠﻞ ﺯﻣﺎﻥ ﺑـﲔ
ﺍﻟﺘﻌﹼﻠﻘﲔ ﻟﻠﺘﻌ ﺸﻖ ﺍﻟﺬﺍﰐ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ ،ﻗﺎﻟﻪ ﺍﻟﺴﻴﺪ ﰲ "ﺍﻟﺘﻌﺮﻳﻔـﺎﺕ" ،ﻭﻫـﻮ ﺑﺎﻃـﻞ ﺑﺈﲨـﺎﻉ ﺃﻫـﻞ
ﺍﻟﺴﻨﺔ ﻭﺍﻟﻔﻼﺳﻔﺔ ،ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﺘﺐ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺟﺮﺩ[ ﲨﻊ ﺃﺟﺮﺩ ﻫﻮ ﻣﻦ ﻻ ﺷﻌﺮ ﻋﻠﻰ ﺑﺪﻧﻪ ،ﻭ½ﺍﳌﺮﺩ¼ ﲨﻊ ﺃﻣﺮﺩ ﻳﻘـﺎﻝ½ :ﻣـﺮﺩ ﺍﻟﻐـﻼﻡ¼ ﺇﺫﺍ ﻃـﺮ
ﺷﺎﺭﺑﻪ ﻭﺑﻠﻎ ﺧﺮﻭﺝ ﳊﻴﺘﻪ ﻭﱂ ﺗﺒﺪ ،ﻭﻻ ﻳﻘﺎﻝ½ :ﺟﺎﺭﻳﺔ ﻣﺮﺩﺍﺀ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﺿﺮﺳﻪ ...ﺇﱁ[ ½ﺍﻟﻀﺮﺱ¼ ﺑﺎﻟﻜﺴﺮ ﺍﻟﺴﻦ ﺍﻟﻄﺎﺣﻨﺔ ،ﰲ "ﺍﳋﻴﺎﱄ" ﻗﻴـﻞ :ﺫﻟـﻚ ﺑﺎﻻﻧﺘﻔـﺎﺥ ﻻ ﺑـﻀ ﻢ
ﺯﺍﺋﺪ ﻭﺇﻻﹼ ﻟﺰﻡ ﺗﻌﺬﻳﺒﻪ ﺑﻼ ﺷﺮﻛﺔ ﰲ ﺍﳌﻌﺼﻴﺔ ،ﻭﻓﻴﻪ ﲝﺚ؛ ﻷﻥﹼ ﺍﻟﻌﺬﺍﺏ ﻟﻠﺮﻭﺡ ﺍﳌﺘﻌﻠﹼـﻖ ﺑـﻪ ،ﺍﻧﺘـﻬﻰ .ﻭﻟـﻮ
ﺳﹼﻠﻢ ﺃﻥﹼ ﺍﻷﱂ ﻟﻸﺟﺰﺍﺀ ﺍﻟﺰﺍﺋﺪﺓ ﻓﻴﺠﻮﺯ ﺃﻥ ﳛﻔﻆ ﺍﷲ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺰﺍﺋﺪﺓ ﻋﻦ ﺍﻟﺘﻌﺬﻳﺐ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ ...ﺇﱁ[ ﻗﻴﻞ :ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﻟﻌﺎﺭﻑ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣ ﻲ ﻭﺣﺎﺷﺎﻩ ﺃﻥ ﻳﺮﺿﻰ ﺑﺎﻟﺘﻨﺎﺳﺦ،
ﻭﻟﻜﻨﻪ ﻗﺎﻝ ﺫﻟﻚ ﺍﻋﺘﺮﺍﺿﺎﹰ ﻋﻠﻰ ﻣﻦ ﻳﺒﺤﺚ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ،ﻭﻻ ﻳﻜﻞ ﺣﻘﻴﻘـﺔ ﺍﻷﻣـﺮ ﺇﱃ ﺍﳊـﻖ ﺳـﺒﺤﺎﻧﻪ.
" ١٢ﻥ"
) (٧ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ :ﺇﳕﺎ ...ﺇﱁ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺍﻟﺘﻨﺎﺳﺦ ﺇﳕﺎ ﻳﻠﺰﻡ ﻟﻮ ﱂ ﻳﻜﻦ ﺍﻟﺒﺪﻥ ﺍﶈﺸﻮﺭ ﻣﺆﻟﹼﻔﺎﹰ
ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺻﻠﻴﺔ ﻟﻠﺒﺪﻥ ﺍﻷﻭﻝ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﳐﻠﻮﻗﺎﹰ ﻣﻦ ﺃﺟﺰﺍﺋﻪ ﱂ ﻳﻜﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﺒﺪﻧﲔ ﺇﻻﹼ ﰲ
Å
! "٢٤٤
ﻟﻠﺒﺪﻥ ﺍﻷ ﻭﻝ ،ﻭﺇﻥ ﲰﻲ ﻣﺜﻞ ﺫﻟﻚ ﺗﻨﺎﺳﺨﹰﺎ ﻛﺎﻥ ﻧـﺰﺍﻋﺎﹰ ﰲ ﳎﺮﺩ ﺍﻻﺳﻢ ،ﻭﻻ#
ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺇﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﺪﻥ ،ﺑﻞ ﺍﻷﺩﹼﻟﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ
ﺣﻘﹼﻴﺘﻪ ﺳﻮﺍﺀ ﲰ ﻲ ﺗﻨﺎﺳﺨﹰﺎ ﺃﻡ ﻻ) .ﻭﺍﻟﻮﺯﻥ ﺣ ﻖ() (١ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﹾﻟﻮﺯ ﹸﻥ
ﻳﻮﻣﺌِ ٍﺬ ﺍﹾﻟ ﺤ ﻖ﴾]ﺍﻷﻋﺮﺍﻑ [٨ :ﻭ½ﺍﳌﻴﺰﺍﻥ¼ ﻋﺒﺎﺭﺓ ﻋ ﻤﺎ ﻳﻌﺮﻑ ﺑﻪ ﻛﻴﻔﻴﺔ ﻣﻘﺎﺩﻳﺮ
ﺍﻷﻋﻤﺎﻝ ،ﻭﺍﻟﻌﻘﻞ ﻗﺎﺻﺮ) (٢ﻋﻦ ﺇﺩﺭﺍﻙ ﻛﻴﻔﻴﺘﻪ ،ﻭﺃﻧﻜﺮﺗﻪ ﺍﳌﻌﺘﺰﻟﺔ)(٣؛ ﻷﻥﹼ
ﺍﻷﻋﻤﺎﻝ ﺃﻋﺮﺍﺽ ،ﻭﺇﻥ ﺃﻣﻜﻦ ﺇﻋﺎﺩﺎ ﱂ ﳝﻜﻦ ﻭﺯﺎ؛ ﻭﻷ ﹼﺎ ﻣﻌﻠﻮﻣﺔ ﷲ
ﺗﻌﺎﱃ ،ﻓﻮﺯﺎ ﻋﺒﺚ .ﻭﺍﳉﻮﺍﺏ :ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ½ :ﺃﻥﹼ ﻛﺘﺐ ﺍﻷﻋﻤﺎﻝ
ﺍﳍﻴﺌﺔ ﻭﺍﻟﺘﺮﻛﻴﺐ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻨﺎﺳﺦ ،ﻭﺇﻥ ﲰﻲ ﻣﺜﻞ ﺫﻟﻚ ﺗﻨﺎﺳﺨﺎﹰ ﻛـﺎﻥ ﳎـﺮﺩ ﺍﺻـﻄﻼﺡ ﻭﻻ
ﻧﺰﺍﻉ ﻓﻴﻪ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟـﻮﺯﻥ ﺣـﻖ [ﻗـﺎﻝ ﺍﳌـﻼﹼ ﺣـﺴﲔ ﺍﳊﻨﻔـ ﻲ ﰲ "ﺷـﺮﺡ ﻛﺘـﺎﺏ ﺍﻟﻮﺻـﻴﺔ" :ﺍﳌﻴـﺰﺍﻥ ﺣـ ﻖ ﻟﻠﻜﹼﻔـﺎﺭ
ﻭﺍﳌﺴﻠﻤﲔ ،ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋ ﻤﺎ ﻳﻌﺮﻑ ﺑﻪ ﻣﻘﺎﺩﻳﺮ ﺍﻷﻋﻤﺎﻝ ﻭ ﺗﻮﺯﻥ ﺑﻪ ﺃﻋﻤﺎﳍﻢ ﺧﲑﺍﹰ ﻛﺎﻥ ﺃﻭ ﺷﺮﺍ ،ﻭ ﻋﻦ ﺍﺑﻦ
ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ :ﺗﻜﺘﺐ ﺍﳊﺴﻨﺎﺕ ﰲ ﺻﺤﻴﻔﺔ ﻭ ﺗﻮﺿﻊ ﰲ ﻛﻔﹼﺔ ﻭﺍﻟﺴﻴﺌﺎﺕ ﰲ ﻛﹼﻔـﺔ
ﺃﺧﺮﻯ ،ﻭﻗﺎﻝ ﳏ ﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﺮﻣﺬﻱ :ﻳﻮﺯﻥ ﺍﻟﻌﻤـﻞ ﻣـﻦ ﻏـﲑ ﺭﺟـﻞ ،ﺃﻱ :ﻳـﻮﺯﻥ ﻋﻤﻠـﻪ ﺩﻭﻥ ﺷﺨـﺼﻪ،
ﻓﲑﻯ ﺫﻟﻚ ﻛﺎﻟﻨﻮﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭﻫﺬﺍ ﻟﻠﻤﺴﻠﻢ ،ﻭﺃﻣﺎ ﻋﻤﻞ ﺍﻟﻜﺎﻓﺮ ﻓﻬﻮ ﻛﻈﻠﻤﺔ ﺍﻟﻠﻴﻞ ،ﹸﺛ ﻢ ﺇﻥﹼ ﺍﻟﻌﻤـﻞ
ﻭﺇﻥ ﻛﺎﻥ ﻋﺮﺿﺎﹰ ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺼﲑﻩ ﲝﺎﻝ ﳝﻜﻦ ﺃﻥ ﻳﻮﺿﻊ ﻭﻳﺮﻯ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﻘﻞ ﻗﺎﺻﺮ ...ﺇﱁ[ ﻭﻟﻜﻦ ﻗﺪ ﻛﺸﻒ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻨﻬﺎ ،ﻓﻬﻮ ﻣﻴﺰﺍﻥ ﻟﻪ ﻟـﺴﺎﻥ ﻭﻛﹼﻔﺘـﺎﻥ ،ﺗﻮﺿـﻊ
ﺍﳊﺴﻨﺎﺕ ﰲ ﺇﺣﺪﻳﻬﻤﺎ ﻭﺍﻟﺴﻴﺌﺎﺕ ﰲ ﺍﻷﺧﺮﻯ ،ﻓﺈﻥ ﺛﻘﻠﺖ ﺍﳊﺴﻨﺎﺕ ﳒﻰ ﻭﺇﻥ ﺧﹼﻔﺖ ﻫﻠـﻚ ،ﻭﻋـﻦ ﺍﺑـﻦ
ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻋﻤﻮﺩ ﺍﳌﻴﺰﺍﻥ ﻣـﺴﲑﺓ ﲬـﺴﲔ ﺃﻟـﻒ ﺳـﻨﺔ ﻭﺇﺣـﺪﻯ ﻛﹼﻔﺘﻴـﻪ ﻣـﻦ ﻧـﻮﺭ
ﻭﺍﻷﺧﺮﻯ ﻣﻦ ﻇﻠﻤﺔ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻭﺃﻧﻜﺮﺗﻪ ﺍﳌﻌﺘﺰﻟﺔ ...ﺇﱁ[ ﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻧﻔﻴﻪ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﺣﺎﻟﻪ ﻋﻘ ﹰﻼ ﻭﻣﻨـﻬﻢ ﻣـﻦ ﺟـﻮﺯﻩ ﻭﱂ
ﳛﻜـﻢ ﺑﺜﺒﻮﺗـﻪ ،ﻭﲪﻠـﻮﺍ ﻣـﺎ ﻭﺭﺩ ﰲ ﺍﻟﻨـﺼﻮﺹ ﻋﻠـﻰ ﺍﻟﺘﻤﺜﻴـﻞ ﻟﻠﻔﻬـﻢ ﲡـ ﻮﺯﹰﺍ ،ﻭﺃﺭﻳـﺪ ﺑـﻪ ﺭﻋﺎﻳـﺔ ﺍﻟﻌـﺪﻝ
!٢٤٥ ﻭﺍﻹﻧﺼﺎﻑ" ١٢ .ﻧﻈﻢ"".
ﻫﻲ ﺍﻟﱵ ﺗﻮﺯﻥ¼ ،ﻓﻼ ﺇﺷﻜﺎﻝ)،(١ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺗﺴﻠﻴﻢ) (٢ﻛﻮﻥ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ#
ﻣﻌﻠﹼﻠﺔ ﺑﺎﻷﻏﺮﺍﺽ ،ﻟﻌ ﹼﻞ ﰲ ﺍﻟﻮﺯﻥ ﺣﻜﻤﺔ ﻻ ﻧﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ،ﻭﻋﺪﻡ ﺍﻃﹼﻼﻋﻨﺎ ﻋﻠﻰ
ﺍﳊﻜﻤﺔ ﻻ ﻳﻮﺟﺐ ﺍﻟﻌﺒﺚ) .ﻭﺍﻟﻜﺘﺎﺏ( ﺍﳌﺜﺒﺖ ﻓﻴﻪ ﻃﺎﻋﺎﺕ ﺍﻟﻌﺒﺎﺩ ﻭﻣﻌﺎﺻﻴﻬﻢ
ﻳﺆﺗﻰ ﻟﻠﻤﺆﻣﻨﲔ ﺑﺄﳝﺎﻢ ﻭﻟﻠﻜﻔﹼﺎﺭ ﺑﺸﻤﺎﺋﻠﻬﻢ ﻭ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ) ،ﺣ ﻖ( ﻟﻘﻮﻟﻪ
ﺗﻌﺎﱃ ﴿ :ﻭﻧﺨﺮِ ﺝ ﻟﹶﻪ ﻳﻮﻡ ﺍﹾﻟﻘِﻴﺎﻣﺔِ ِﻛﺘﺎﺑﺎ ﻳﻠﹾﻘﹶﺎﻩ ﻣﻨﺸﻮ ﺭﺍ﴾]ﺍﻹﺳﺮﺍﺀ ،[١٣ :ﻭﻗﻮﻟﻪ
ﺗﻌﺎﱃ﴿ :ﹶﻓﺄﹶﻣﺎ ﻣﻦ ﹸﺃﻭِﺗﻲِ ﻛﺘﺎﺑﻪ ﺑِﻴِ ﻤﻴِﻨﻪِ ﹶﻓ ﺴ ﻮ ﻑ ﻳ ﺤﺎ ﺳﺐِ ﺣﺴﺎﺑﺎ
ﻳﺴِ ﲑﺍ﴾]ﺍﻻﻧﺸﻘﺎﻕ ،[٨-٧ :ﻭﺳﻜﺖ ﻋﻦ ﺫﻛﺮ ﺍﳊﺴﺎﺏ ﺍﻛﺘﻔﺎﺀ ﺑﺎﻟﻜﺘﺎﺏ،
ﻭﺃﻧﻜﺮﻩ ﺍﳌﻌﺘﺰﻟﺔ ﺯﻋﻤﺎﹰ ﻣﻨﻬﻢ ﺃﻧﻪ ﻋﺒﺚ ،ﻭﺍﳉﻮﺍﺏ ﻣﺎ ﻣﺮ) .(٣)ﻭﺍﻟﺴﺆﺍﻝ ﺣﻖ(٤)(
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﺇﺷﻜﺎﻝ[ ﺧﻼﺻﺘﻪ ﺃﻥ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺃ ﹼﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻮﺯﻥ ﺍﻷﺷﻴﺎﺀ ﺇﳕـﺎ ﻫـﻮ ﻇﻬـﻮﺭ ﻣﻘﺎﺩﻳﺮﻫـﺎ،
ﻭﻗﺪ ﺟﻌﻞ ﻟﺬﻟﻚ ﺁﻻﺕ ﳐﺘﻠﻔﺔ ﻛﺎﳌﻴﺰﺍﻥ ﳌﻌﺮﻓﺔ ﺃﺛﻘﺎﻝ ﺍﻷﲪﺎﻝ ،ﻭﺍﻷﺳﻄﺮﻻﺏ ﳌﻌﺮﻓـﺔ ﻣﻘﺎﺩﻳﺮﺣﺮﻛـﺎﺕ
ﺍﻟﺸﻤﺲ ﻭﺍﻟﻜﻮﺍﻛﺐ ،ﻓﻜﺬﻟﻚ ﻫﺎﻫﻨﺎ ﺍﳌﻘﺼﻮﺩ ﺑـﻮﺯﻥ ﺍﻷﻋﻤـﺎﻝ ﰲ ﺍﻟﻘﻴﺎﻣـﺔ ﻫـﻮ ﻇﻬـﻮﺭ ﻣﻘﺎﺩﻳﺮﻫـﺎ ﻟﺘﻘﺎﺑـﻞ
ﺑﺄﻣﺜﺎﳍﺎ ﻣﻦ ﺍﳉﺰﺍﺀ ﺛﻮﺍﺑﺎﹰ ﻛﺎﻥ ﺃﻭ ﻋﻘﺎﺑﹰﺎ ،ﻭﳓﻦ ﻧﺮﻯ ﰲ ﺍﻟﺪﻧﻴﺎ ﺁﻻﺕ ﻭﺿﻌﺖ ﻟﻌﺮﻓـﺎﻥ ﻣﻘـﺎﺩﻳﺮ ﺍﳌﻌـﺎﱐ ﰲ
ﺍﻷﺷﻴﺎﺀ ،ﻛﺬﻟﻚ ﻻ ﻳﺒﻌﺪ ﺃﻥ ﳚﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻴﺰﺍﻥ ﺍﻟﻘﺴﻂ ﻟﻴـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﺁﻟـﺔ ﳏـﺴﻮﺳﺔ ﺻـﺎﳊﺔ ﻟـﻮﺯﻥ
ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻫﻲ ﺃﻋﺮﺍﺽ ،ﻓﻴﻌﺮﻑ ﺎ ﻣﻘﺎﺩﻳﺮ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ﻷﺻﺤﺎﺎ ،ﻓﻴﺠﺎﺯﻭﻥ ﲟﻘﺎﺩﻳﺮﻫـﺎ ﻣـﻦ
ﻏﲑ ﻋﺪﻭﺍﻥ" ١٢ .ﺍﻟﻴﻮﺍﻗﻴﺖ".
) (٢ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺗﺴﻠﻴﻢ ...ﺇﱁ[ ﺟﻮﺍﺏ ﻋ ﻤﺎ ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ½ :ﻓﻮﺯﺎ ﻋﺒﺚ¼ ،ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻧﺎ ﻻ
ﻧﺴﻠﹼﻢ ﺃ ﹼﻥ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﹼﻠﻠﺔ ﺑﺎﻷﻏﺮﺍﺽ ،ﺣﱴ ﻳﺼﺢ ﺍﳊﻜﻢ ﺑﺎﻟﻌﺒﺚ ،ﻭﺇﻥ ﺳﹼﻠﻢ ﻣﺎ ﻗﻠﺘﻢ ﺃﻳﻬـﺎ ﺍﳌﻌﺘﺰﻟـﺔ،
ﻓﻠﻌ ﹼﻞ ﰲ ﺍﻟﻮﺯﻥ ﺣﻜﻤﺔ ﻻ ﻧﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ،ﻭﻋﺪﻡ ﺍﻃﹼﻼﻋﻨﺎ ﻋﻠﻰ ﺍﳊﻜﻤﺔ ﻻﻳﻮﺟﺐ ﺍﻟﻌﺒﺚ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﺎ ﻣ ﺮ[ ﺃﻱ :ﻻ ﻧﺴﻠﹼﻢ ﺃﻥﹼ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﻠﹼﻠﺔ ﺑﺎﻷﻏﺮﺍﺽ ،ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺘﺴﻠﻴﻢ ﻓﻠﻌ ﹼﻞ ﰲ ﺍﻟﻜﺘـﺎﺏ
ﺣﻜﻤﺔ ﱂ ﻧﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﺴﺆﺍﻝ ﺣﻖ [ﰲ "ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ" ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻋﺎﻡ ﰲ ﺣ ﻖ ﻛﻞﹼ ﺍﳋﻠﻖ ،ﺣﱴ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳ ﻮﻡ ﻳﺠ ﻤ ﻊ ﺍﻟﻠﱠﻪ ﺍﻟ ﺮ ﺳﻞﹶ ﹶﻓﻴﹸﻘﻮﻝﹸ ﻣﺎﺫﹶﺍ ﹸﺃ ِﺟﺒﺘﻢ﴾ﺍﻵﻳﺔ]ﺍﳌﺎﺋـﺪﺓ ،[١٠٩ :ﻭﻟﻜـﻦ
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! "٢٤٦
ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺇﻥﹼ ﺍﷲ ﻳﺪﱐ ﺍﳌﺆﻣﻦ) (١ﻓﻴﻀﻊ ﻋﻠﻴﻪ ﻛﻨﻔﻪ) (٢ﻭﻳﺴﺘﺮﻩ¼#،
ﻓﻴﻘﻮﻝ½ :ﺃﺗﻌﺮﻑ ﺫﻧﺐ ﻛﺬﺍ ﺃﺗﻌﺮﻑ ﺫﻧﺐ ﻛﺬﺍ¼ ،ﻓﻴﻘﻮﻝ½ :ﻧﻌﻢ! ﺃﻱ ﺭ ﺏ¼ ،ﺣﺘﻰ
ﺇﺫﺍ ﻗ ﺮﺭﻩ ﺑﺬﻧﻮﺑﻪ ﻭﺭﺃﻯ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﻗﺪ ﻫﻠﻚ ﻗﺎﻝ½ :ﺳﺘﺮﺗﻬﺎ ﻋﻠﻴﻚ ﰲ ﺍﻟﺪﻧﻴﺎ
ﻭﺃﻧﺎ ﺃﻏﻔﺮﻫﺎ ﻟﻚ ﺍﻟﻴﻮﻡ¼ ،ﻓﻴﻌﻄﻰ ﻛﺘﺎﺏ ﺣﺴﻨﺎﺗﻪ ،ﻭﺃﻣﺎ ﺍﻟﻜﻔﹼﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﻮﻥ
ﻓﻴﻨﺎﺩﻯ ﻢ ﻋﻠﻰ ﺭﺅﺱ ﺍﳋﻼﺋﻖ½ :ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺭﻢ ﺃﻻ ﻟﻌﻨﺔ ﺍﷲ
ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ¼) .ﻭﺍﳊﻮﺽ ﺣ ﻖ( ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻧﺎ ﹶﺃﻋ ﹶﻄﻴﻨﺎ ﻙ ﺍﹾﻟﻜﹶ ﻮﹶﺛﺮ(٣)﴾
]ﺍﻟﻜﻮﺛﺮ ،[١ :ﻭﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺣﻮﺿﻲ ﻣﺴﲑﺓ ﺷﻬﺮ ﻭﺯﻭﺍﻳﺎﻩ ﺳﻮﺍﺀ ،ﻣﺎﺅﻩ
ﺃﺑﻴﺾ ﻣﻦ ﺍﻟﻠﱭ ﻭﺭﳛﻪ ﺃﻃﻴﺐ ﻣﻦ ﺍﳌﺴﻚ) (٤ﻭﻛﻴﺰﺍﻧﻪ ﺃﻛﺜﺮ ﻣﻦ ﳒﻮﻡ ﺍﻟﺴﻤﺎﺀ،
ﻓﺮﻕ ﻋﻈﻴﻢ ﺑﲔ ﺳﺆﺍﻟﻪ ﻟﻸﻧﺒﻴﺎﺀ ﻭﺳﺆﺍﻟﻪ ﻟﻐﲑﻫﻢ ،ﻓﺈ ﹼﻥ ﺳﺆﺍﻟﻪ ﻟﻠﺮﺳﻞ ﻳﻜـﻮﻥ ﻋﻠـﻰ ﺗﻘـﺪﻳﺮ ﺍﻟـﻨﻌﻢ ﻋﻠـﻰ ﻃﺮﻳـﻖ
ﺍﳌﺒﺎﺳﻄﺔ ،ﻭﺃﻣﺎ ﺳﺆﺍﻟﻪ ﻟﻐﲑﻫﻢ ﻓﻴﻜﻮﻥ ﰲ ﺃﻣﻮﺭ ﻗﺒﻴﺤﺔ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻠﻄﻒ١٢ .
) (١ﻗﻮﻟﻪ] :ﻳـﺪﱐ ﺍﳌـﺆﻣﻦ[ ﺃﻱ :ﻳﻘﺮﺑـﻪ ﻗﺮﺑـﺎﹰ ﻣﻌﻨﻮﻳـﺎ ﻭﻣﻨــﺰﻟﻴﺎ ﻻ ﻣﻜﺎﻧﻴـﺎ ﻟﺘﻨــﺰﻫﻪ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﻋـﻦ
ﺍﳌﻜﺎﻥ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻛﻨﻔﻪ[ ﺃﻱ :ﺭﲪﺘﻪ ﻭﺳﺘﺮﻩ ﻭﺣﻔﻈﻪ ،ﻣﺴﺘﻌﺎﺭ ﻣﻦ ﻛﻨﻒ ﺍﻟﻄﺎﺋﺮ ﻭﻫﻮ ﺟﻨﺎﺣﻪ ،ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻄـﲑ ﺳـﺘﺮ
ﺍﻟﻔﺮﺍﺥ ﺑﺎﳉﻨﺎﺡ ١٢ .ﻛﺬﺍ ﻳﻔﻬﻢ ﻣﻦ "ﺍﻟﻨﱪﺍﺱ"١٢.
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻜﻮﺛﺮ[ ﻗﺎﻝ ﺍﳌ ﹼﻼ ﻋﻠ ﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" :ﻓ ﺴﺮﻩ ﺍﳉﻤﻬـﻮﺭ ﲝﻮﺿـﻪ ﺃﻭ ـﺮﻩ ﻭﻻ
ﺗﻨﺎﰲ ﺑﻴﻨﻬﻤﺎ؛ ﻷﻥﹼ ﺮﻩ ﰲ ﺍﳉﻨﺔ ﻭﺣﻮﺿﻪ ﰲ ﻣﻮﻗﻒ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺧﻼﻑ ﰲ ﺃﻧﻪ ﻗﺒﻞ ﺍﻟﺼﺮﺍﻁ ﺃﻭﺑﻌﺪﻩ ﻭﻫـﻮ
ﺍﻷﻗﺮﺏ ﻭﺍﻷﻧﺴﺐ ،ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃ ﱯ :ﻭﳘﺎ ﺣﻮﺿﺎﻥ ﺃﺣﺪﳘﺎ ﻗﺒﻞ ﺍﻟﺼﺮﺍﻁ ﻭﻗﺒﻞ ﺍﳌﻴﺰﺍﻥ ﻋﻠﻰ ﺍﻷﺻ ﺢ ،ﻓـﺈ ﹼﻥ
ﺍﻟﻨﺎﺱ ﳜﺮﺟﻮﻥ ﻋﻄﺎﺷﹰﺎ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻓﲑﻭﻢ ﻗﺒﻞ ﺍﳌﻴﺰﺍﻥ ﻭﺍﻟﺼﺮﺍﻁ ،ﻭﺍﻟﺜﺎﱐ ﰲ ﺍﳉﻨﺔ ﻭﻛﻼﳘﺎ ﺣﻮﺿﺎﻥ،
ﺍﻧﺘﻬﻰ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﻃﻴﺐ ﻣﻦ ﺍﳌﺴﻚ[ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻃﻌﻢ ﻟﺬﻳﺬ ﻓﻴﺘﻠ ﹼﺬﺫ ﺑﺮﳛﻪ ﻭﻃﻌﻤﻪ ﻋﻨﺪ ﺍﻟﺸﺮﺏ ﺍﻟﺜـﺎﱐ ﺇﻥ
!٢٤٧ ﻭﻗﻊ" ١٢ .ﺧﻴﺎﱄ""
ﻣﻦ ﻳﺸﺮﺏ ﻣﻨﻬﺎ ﻓﻼ ﻳﻈﻤﺄ ﺃﺑﺪﺍﹰ¼) ،(١ﻭﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻪ ﻛﺜﲑﺓ) .ﻭﺍﻟﺼﺮﺍﻁ ﺣﻖ#(
ﻭﻫﻮ ﺟﺴﺮ ﳑﺪﻭﺩ ﻋﻠﻰ ﻣﱳ ﺟﻬﻨﻢ) ،(٢ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮ) (٣ﻭ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﺴﻴﻒ،
ﻳﻌﱪﻩ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺗﺰﻝ ﺑﻪ ﺃﻗﺪﺍﻡ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻭﺃﻧﻜﺮﻩ ﺃﻛﺜﺮ ﺍﳌﻌﺘﺰﻟﺔ)(٤؛ ﻷﻧﻪ ﻻ
ﳝﻜﻦ ﺍﻟﻌﺒﻮﺭ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﺃﻣﻜﻦ ﻓﻬﻮ ﺗﻌﺬﻳﺐ ﻟﻠﻤﺆﻣﻨﲔ ،ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ
ﻗﺎﺩﺭ) (٥ﻋﻠﻰ ﺃﻥ ﳝﻜﻦ ﻣﻦ ﺍﻟﻌﺒﻮﺭ ﻋﻠﻴﻪ ﻭﻳﺴ ﻬﻠﻪ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ،ﺣﱴ ﺇ ﹼﻥ ﻣﻨﻬﻢ
ﻣﻦ ﳚﻮﺯﻩ ﻛﺎﻟﱪﻕ ﺍﳋﺎﻃﻒ ،ﻭﻣﻨﻬﻢ ﻛﺎﻟﺮﻳﺢ ﺍﳍﺎﺑﺔ ﻭﻣﻨﻬﻢ ﻛﺎﳉﻮﺍﺩ ﺍﳌﺴﺮﻉ
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻈﻤﺄ ﺃﺑﺪﺍً[ ﻭﳚﻮﺯ ﺃﻥ ﻻ ﻳﺸﺮﺑﻪ ﺇ ﹼﻻ ﻣﻦ ﻗ ﺪﺭ ﻟﻪ ﻋﺪﻡ ﺩﺧﻮﻝ ﺍﻟﻨـﺎﺭ ،ﺃﻭ ﻻ ﻳﻌـ ﹼﺬﺏ ﺑﺎﻟﻈﻤـﺄ ﻣـﻦ
ﺷﺮﺑﻪ ﻭﺇﻥ ﺩﺧﻞ ﺍﻟﻨﺎﺭ" ١٢ .ﺧﻴﺎﱄ"
) (٢ﻗﻮﻟـﻪ] :ﻋﻠـﻰ ﻣـﱳ ﺟﻬـﻨﻢ ...ﺇﱁ[ ﺃﻭﻟـﻪ ﰲ ﺍﳌﻮﻗـﻒ ﻭﺁﺧـﺮﻩ ﰲ ﺍﳌـﺮﺝ ﺍﻟـﺬﻱ ﻋﻠـﻰ ﺑـﺎﺏ ﺍﳉﻨـﺔ١٢ .
"ﺍﻟﻴﻮﺍﻗﻴﺖ"
) (٣ﻗﻮﻟﻪ] :ﺃﺩ ﻕ ﻣﻦ ﺍﻟﺸﻌﺮ ...ﺇﱁ[ ﻫﻜﺬﺍ ﻭﺭﺩ ﰲ "ﺻﺤﻴﺢ ﻣﺴﻠﻢ" ،ﻭﻭﺭﺩ ﺃﻳﻀﺎﹰ ﺃﻧﻪ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﻌـﺾ ﺃﻫـﻞ
ﺍﻟﻨﺎﺭ ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮ ،ﻭﻋﻠﻰ ﺑﻌﺾ ﻣﺜﻞ ﺍﻟﻮﺍﺩﻱ ﺍﻟﻮﺍﺳﻊ ،ﻭﰲ ﺭﻭﺍﻳﺔ½ :ﻭﻳﻀﺮﺏ ﺍﻟﺼﺮﺍﻁ ﺑﲔ ﻇﻬﺮﺍﱐ ﺟﻬﻨﻢ
ﻭﺃﻛﻮﻥ ﺃ ﻭﻝ ﻣﻦ ﳚﻮﺯ ﻣﻦ ﺍﻟﺮﺳﻞ ﺑﺄﻣﺘﻪ ،ﻭﻻ ﻳﺘﻜﻠﹼﻢ ﻳﻮﻣﺌﺬ ﺇ ﹼﻻ ﺍﻟﺮﺳﻞ ،ﻭﻛﻼﻡ ﺍﻟﺮﺳﻞ ﻳﻮﻣﺌﺬ½ :ﺍﻟﹼﻠﻬ ﻢ ﺳـﻠﹼﻢ
ﺳﹼﻠﻢ¼ ،ﰲ ﺟﻬﻨﻢ ﻛﻼﻟﻴﺐ ﻣﺜﻞ ﺷﻮﻙ ﺍﻟﺴﻌﺪﺍﻥ ﻭﻻ ﻳﻌﻠﻢ ﻗﺪﺭ ﻋﻈﻤﻬـﺎ ﺇﻻﹼ ﺍﷲ ،ﳜﻄـﻒ ﺍﻟﻨـﺎﺱ ﺑﺄﻋﻤـﺎﳍﻢ،
ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻮﺑﻖ ﺑﻌﻤﻠﻪ ﻭﻣﻨﻬﻢ ﻣﻦ ﳜﺮﺩﻝ ﺛﹸ ﻢ ﻳﻨﺠﻮ¼ ﺍﳊﺪﻳﺚ" ١٢ .ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ".
) (٤ﻗﻮﻟﻪ] :ﺃﻛﺜﺮ ﺍﳌﻌﺘﺰﻟﺔ[ ﻭﺗﺮﺩﺩ ﻗﻮﻝ ﺍﳉﺒﺎﺋﻲ ﻓﻴﻪ ﻧﻔﻴﺎﹰ ﻭ ﺇﺛﺒﺎﺗﺎﹰ ،ﻓﻨﻔﺎﻩ ﺗﺎﺭﺓ ﻭﺃﺛﺒﺘﻪ ﺃﺧﺮﻯ ،ﻭﺫﻫﺐ ﺃﺑﻮ ﺍﳍﺬﻳﻞ
ﻭﺑﺸﺮ ﺑﻦ ﺍﳌﻌﺘﻤﺮ ﺇﱃ ﺟﻮﺍﺯﻩ ﺩﻭﻥ ﺍﳊﻜﻢ ﺑﻮﻗﻮﻋﻪ" ١٢ .ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ".
) (٥ﻗﻮﻟﻪ] :ﻗﺎﺩﺭ ...ﺇﱁ[ ﻓﺈﻧﻪ ﳑﻜﻦ ﻓﻜﻤـﺎ ﺃﻧـﻪ ﻗـﺎﺩﺭ ﻋﻠـﻰ ﺃﻥ ﻳـﺴﲑ ﺍﻟﻄـﲑ ﰲ ﺍﳍـﻮﺍﺀ ﻗـﺎﺩﺭ ﻋﻠـﻰ ﺃﻥ ﻳـﺴﲑ
ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ،ﺑﻞ ﻳﻘﺪﺭﻩ ﻋﻠﻰ ﺍﳌﺸﻲ ﰲ ﺍﳍﻮﺍﺀ ،ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﻧﺲ ﺭﻓﻌﻪ½ :ﺳﺌﻞ ﻋـﻦ
ﺍﳊﺸﺮ ﻋﻠﻰ ﻭﺟﻬﻪ ،ﻗﺎﻝ :ﺃ ﻟﻴﺲ ﺍﻟﺬﻱ ﺃﻣﺸﺎﻩ ﻋﻠﻰ ﺍﻟﺮﺟﻠﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﺃﻥ ﳝﺸﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ¼.
!٢٤٨ " ١٢ﻧﻈﻢ""
ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣِﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ) .ﻭﺍﳉﻨﺔ ﺣ ﻖ) (١ﻭﺍﻟﻨﺎﺭ ﺣﻖ(؛ ﻷ ﹼﻥ ﺍﻵﻳﺎﺕ#
ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺇﺛﺒﺎﻤﺎ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﲣﻔﻰ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﻰ
ﲤ ﺴﻚ ﺍﳌﻨﻜﺮﻭﻥ) (٢ﺑﺄ ﹼﻥ ﺍﳉﻨﺔ ﻣﻮﺻﻮﻓﺔ ﺑﺄ ﹼﻥ ﻋﺮﺿﻬﺎ ﻛﻌﺮﺽ ﺍﻟﺴﻤﻮﺍﺕ
ﻭﺍﻷﺭﺽ ،ﻭﻫﺬﺍ ﰲ ﻋﺎﱂ ﺍﻟﻌﻨﺎﺻﺮ ﳏﺎﻝ) ،(٣ﻭﰲ ﻋﺎﱂ ﺍﻷﻓﻼﻙ ﺃﻭ ﰲ ﻋﺎﱂ ﺁﺧﺮ
ﺧﺎﺭﺝ ﻋﻨﻪ ﻣﺴﺘﻠﺰﻡ ﳉﻮﺍﺯ ﺍﳋﺮﻕ) (٤ﻭﺍﻻﻟﺘﻴﺎﻡ ﻭﻫﻮ ﺑﺎﻃﻞ .ﻗﻠﻨﺎ :ﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ
ﺃﺻﻠﻜﻢ ﺍﻟﻔﺎﺳﺪ ،ﻭﻗﺪ ﺗﻜﻠﹼﻤﻨﺎ ﻋﻠﻴﻪ) (٥ﰲ ﻣﻮﺿﻌﻪ) .ﻭﳘﺎ( ﺃﻱ :ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ
) (١ﻗﻮﻟﻪ] :ﺍﳉﻨﺔ ﺣ ﻖ ...ﺇﱁ[ ﻗﺎﻝ ﰲ "ﲝﺮﺍﻟﻜﻼﻡ" :ﺧﻠﻖ ﺍﷲ ﺍﳉﻨﺔ ﻓـﻮﻕ ﺳـﺒﻊ ﲰـﻮﺍﺕ ﻻ ﰲ ﺍﻟـﺴﻤﻮﺍﺕ،
ﻭﻛﻴﻒ ﻳﻘﺎﻝ :ﺑﺄﹼﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻫﻲ ﺃﻟﻒ ﺃﻟـﻒ ﻣـ ﺮﺓ ﻣﺜـﻞ ﺍﻟـﺴﻤﻮﺍﺕ ،ﻗـﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ﴿ :ﻋِﻨـﺪ ﺳِـ ﺪﺭﺓِ
ﺍﻟﹾﻤﻨﺘﻬﻰ ﻋِﻨ ﺪ ﻫﺎ ﺟﻨﹸﺔ ﺍﹾﻟﻤﺄﹾ ﻭﻯ﴾]ﺍﻟﻨﺤﻢ ،[١٤ :ﻭﺍﻟﺴﺪﺭﺓ ﻓﻮﻕ ﺳﺒﻊ ﲰﻮﺍﺕ ،ﻭﻛﺬﻟﻚ ﺟﻬﻨﻢ ﲢﺖ ﺍﻷﺭﺽ
ﺍﻟﺴﺎﺑﻌﺔ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻛﹶﻼﱠ ﺇِ ﱠﻥ ِﻛﺘﺎﺏ ﺍﻟﹾﻔﹸﺠﺎ ِﺭ ﹶﻟِﻔﻲ ِﺳ ﺠ ٍﲔ﴾]ﺍﳌﻄﻔﻔﲔ ،[٧ :ﻭﺍﻟﺴ ﺠﲔ ﲢﺖ ﺍﻷﺭﺽ
ﺍﻟﺴﺎﺑﻌﺔ ،ﻛﺬﺍ ﰲ "ﺍﳉﻮﻫﺮﺓ ﺍﳌﻨﻴﻔﺔ" ،ﻭﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠ ﻲ ﺍﻟﻘﺎﺭﻱ ﻋﻦ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" ﺑﺎﻟﻮﻗﻒ ﰲ ﺣﹼﻘﻬﻤـﺎ
ﺣﻴﺚ ﻻﻳﻌﻠﻤﻪ ﺇ ﹼﻻ ﺍﷲ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﳌﻨﻜﺮﻭﻥ ...ﺇﱁ[ ﺇﻧﻜﺎﺭﳘﺎ ﻣﻄﻠﻘﹰﺎ ﻻ ﻳﺘﺼ ﻮﺭ ﻣﻦ ﺍﳌﺴﻠﻢ ،ﺇﺫ ﳝﻜـﻦ ﺍﳉﻤـﻊ ﺑـﲔ ﺍﻹﳝـﺎﻥ ﲟـﺎ
ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻭﺑـﲔ ﺇﻧﻜـﺎﺭ ﻭﺟﻮﺩﳘـﺎ ﻣﻄﻠﻘـﹰﺎ ،ﻭﻛـﺬﺍ ﺍﻋﺘﻘـﺎﺩ ﺍﻣﺘﻨـﺎﻉ ﺍﳋـﺮﻕ
ﻭﺍﻻﻟﺘﻴﺎﻡ ،ﻛﺈﻧﻜﺎﺭ ﺍﳊﺸﺮ ﺍﳉﺴﻤﺎ ﹼﱐ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﺎﻑٍ ﻟﻺﺳﻼﻡ١٢ .
) (٣ﻗﻮﻟﻪ] :ﳏﺎﻝ[ ﻷﻧﻪ ﻗـﻮﻝ ﺑﺎﻟﺘﻨﺎﺳـﺦ؛ ﻷ ﹼﻥ ﺍﻟﻨﻔـﻮﺱ ﺗﻌﹼﻠﻘـﺖ ﺣﻴﻨﺌـﺬ ﺑﺄﺑـﺪﺍﻥ ﻣﻮﺟـﻮﺩﺓ ﰲ ﺍﻟﻌﻨﺎﺻـﺮ ﺑﻌـﺪ ﺃﻥ
ﻓﺎﺭﻗﺖ ﺃﺑﺪﺍﺎ ،ﻗﺎﻟﻪ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"؛ ﻭﻷ ﹼﻥ ﻣﺎ ﻛـﺎﻥ ﻋﺮﺿـﻪ ﻛﻌـﺮﺽ ﺍﻟـﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻻ ﻳـﺴﻌﻪ
ﻋﺎﱂ ﺍﻟﻌﻨﺎﺻﺮ ﻟﻀﻴﻘﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﺴﺘﻠﺰﻡ ﳉﻮﺍﺯ ﺍﳋﺮﻕ ...ﺇﱁ[ ﻷ ﹼﻥ ﺍﳌﻜﹼﻠﻔﲔ ﻫﻢ ﰲ ﺟﻮﻑ ﻓﻠﻚ ﺍﻟﻘﻤﺮ ،ﻭﺍﳉﻨﺔ ﺧﺎﺭﺟﺔ ﻋﻨﻪ،
ﻓﻮﺻﻮﳍﻢ ﺇﻟﻴﻬﺎ ﻣﺴﺘﻠﺰﻡ ﳋﺮﻕ ﺑﻌﺾ ﺍﻷﻓـﻼﻙ ﺇﻥ ﻛﺎﻧـﺖ ﺍﳉﻨـﺔ ﰲ ﺍﻷﻓـﻼﻙ ﻭﳋـﺮﻕ ﲨﻴـﻊ ﺍﻷﻓـﻼﻙ ﺇﻥ
ﻛﺎﻧﺖ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻷﻓﻼﻙ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﻗﺪ ﺗﻜﻠﹼﻤﻨﺎ ﻋﻠﻴﻪ ...ﺇﱁ[ ﰲ ﺍﻟﻜﺘـﺐ ﺍﳌﺒـﺴﻮﻃﺔ ،ﻭﻗـﺪ ﺭ ﺩ ﻋﻠـﻰ ﻣﺜـﻞ ﻫـﺬﻩ ﺍﳌﻌﺘﻘـﺪﺍﺕ ﺍﻟﻔﺎﺳـﺪﺓ
!٢٤٩ ﺳﻴﺪﻧﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﺍﻟﱪﻳﻠﻮ ﻱ ﻗﺪﺱ ﺳﺮﻩ ﰲ ﳐﺘﻠﻒ ﺭﺳﺎﺋﻠﻪ"١٢ .
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