)ﳐﻠﻮﻗﺘﺎﻥ( ﺍﻵﻥ )ﻣﻮﺟﻮﺩﺗﺎﻥ( ﺗﻜﺮﻳﺮ ﻭﺗﺎﻛﻴﺪ) ،(١ﻭﺯﻋﻢ ﺃﻛﺜﺮ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻤﺎ#
ﺇﳕﺎ ﲣﻠﻘﺎﻥ ﻳﻮﻡ ﺍﳉﺰﺍﺀ .ﻭﻟﻨﺎ ﻗﺼﺔ ﺁﺩﻡ) (٢ﻭﺣﻮﺍﺀ ﻭﺇﺳﻜﺎﻤﺎ ﺍﳉﻨﺔ ،ﻭﺍﻵﻳﺎﺕ
ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺇﻋﺪﺍﺩﳘﺎ ﻣﺜﻞ﴿ :ﺃﹸﻋِ ﺪ ﺕ ﻟِﹾﻠ ﻤﺘﻘِ ﲔ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ [١٣٣ :ﻭ﴿ﹸﺃ ِﻋ ﺪﺕ
ﻟِﻠﹾ ﹶﻜﺎﻓِﺮِﻳﻦ] ﴾ﺍﻟﺒﻘﺮﺓ[٢٤ :؛ ﺇﺫ ﻻ ﺿﺮﻭﺭﺓ) (٣ﰲ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ،ﻓﺈﻥ
ﻋﻮﺭﺽ ﲟﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺗِﹾﻠﻚ ﺍﻟﺪﺍ ﺭ ﺍﻵﺧِﺮﺓﹸ ﻧﺠﻌﹸﻠﻬﺎ ﻟِﱠﻠ ِﺬﻳﻦ (٤)ﹶﻻ ﻳﺮِﻳﺪﻭﻥﹶ
ﻋﹸﻠﻮﺍ ﻓِﻲ ﺍﻷَﺭِ ﺽ ﻭ ﹶﻻ ﻓﹶ ﺴﺎ ﺩﺍ﴾]ﺍﻟﻘﺼﺺ ،[٨٣ :ﻗﻠﻨﺎ :ﳛﺘﻤﻞ ﺍﳊﺎﻝ
ﻭﺍﻻﺳﺘﻤﺮﺍﺭ)......................................................... ،(٥
) (١ﻗﻮﻟﻪ] :ﺗﻜﺮﻳﺮ ﻭﺗﺄﻛﻴﺪ[ ﺃﻱ :ﻗﻮﻟﻪ½ :ﻣﻮﺟﻮﺩﺗﺎﻥ¼ ﺗﺎﻛﻴﺪ ﻟﻘﻮﻟﻪ½ :ﳐﻠﻮﻗﺘﺎﻥ¼؛ ﺇﺫﻛﻮﻤﺎ ﳐﻠﻮﻗﺘﲔ ﻳﺴﺘﻠﺰﻡ
ﻛﻮﻤﺎ ﻣﻮﺟﻮﺩﺗﲔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻗﺼﺔ ﺁﺩﻡ ...ﺇﱁ[ﻭ ﺎ ﻳﺜﺒﺖ ﻭﺟﻮﺩ ﺍﻟﻨﺎﺭ؛ ﺇﺫ ﻻ ﻗﺎﺋﻞ ﺑﺎﻟﻔﺼﻞ ،ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ :ﻭﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ
ﺗﻠﻚ ﺍﳉﻨﺔ ﻛﺎﻧﺖ ﺑﺴﺘﺎﻧﺎﹰ ﻣﻦ ﺑﺴﺎﺗﲔ ﺍﻟﺪﻧﻴﺎ ﳐﺎﻟﻒ ﻹﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ.
) (٣ﻗﻮﻟﻪ] :ﺇﺫ ﻻ ﺿﺮﻭﺭﺓ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ،ﻭﻫﻮ ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺒﲑ ﻋـﻦ ﺍﳌـﺴﺘﻘﺒﻞ
ﺑﻠﻔﻆ ﺍﳌﺎﺿﻲ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﲢﹼﻘﻖ ﻭﺟﻮﺩﳘﺎ ﻳﻮﻡ ﺍﳉﺰﺍﺀ ،ﻓﺄﺟﺎﺑﻪ ﺑﺄﻧﻪ ﻻ ﺿﺮﻭﺭﺓ ﰲ ﺍﻟﻌﺪﻝ ﻋﻦ ﺍﻟﻈﺎﻫﺮ١٢ .
) (٤ﻗﻮﻟﻪ] :ﳒﻌﻠﻬﺎ ﻟﻠﺬﻳﻦ ...ﺇﱁ[ ﻓﻴﻪ ﺃﻧﻪ ﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ﳌﺬﻫﺐ ﺍﳌﻌﺘﺰﻟﺔ ،ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﺟﻌﻼﹰ ﻣﺆﹼﻟﻔـﹰﺎ ﺑـﲔ
ﺍﻟﺸﻲﺀ ﻭﺻﻔﺎﺗﻪ ﺍﳌﻔﺎﺭﻗﺔ ،ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﳒﻌﻞ ﺯﻳﺪﺍﹰ ﻓﺎﺿﻼﹰ¼ ﻭ½ﳒﻌﻞ ﻫﺬﺍ ﺍﻟﺜﻮﺏ ﻟﺰﻳﺪ¼ ،ﺃﻱ :ﻧﻌﻄﻴﻪ ﺇﻳـﺎﻩ،
ﻭﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ﻋﻠﻰ ﻋﺪﻡ ﺯﻳﺪ ﻭﺍﻟﺜﻮﺏ ﺍﻵﻥ ،ﻓﺎﳌﻌﲎ ﺃﻧﺎ ﻧﻌﻄﻴﻬﺎ ﳍﻢ ،ﻭﻗﺪ ﻳﺘﻮﻫﻢ ﺃ ﹼﻥ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻨﻪ ﲤﻜﻴﻨـﻬﻢ
ﻣﻦ ﺍﻟﺘﻤﻜﹼﻦ ﻓﻴﻬﺎ ،ﻭﻫﺬﺍ ﻻﺯﻡ ﻟﻮﺟﻮﺩ ﺍﳉﻨﺔ ،ﻭﻧﻔﻲ ﺍﻟـﻼﺯﻡ ﰲ ﺍﳊـﺎﻝ ﻧﻔـﻲ ﳌﻠﺰﻭﻣـﻪ ،ﻭﻓﻴـﻪ ﺃﻭﻻﹰ ﺃﻧـﻪ ﻏـﲑ
ﻻﺯﻡ؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ ﺃ ﹼﺎ ﻫﻴﺌﺖ ﳍﻢ ﺍﻵﻥ ،ﻭﻧﻌﻄﻴﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ،ﻓﺈ ﹼﻥ ﺍﳌﺬﻛﻮﺭ ½ﳒﻌﻠﻬﺎ¼ ﻻ ½ﻧﺒﻨﻴﻬﺎ ﻭﳔﻠﻘﻬﺎ¼،
ﻫﺬﺍ ﺃﺻ ﺢ ﺍﻷﺟﻮﺑﺔ ﻋﻦ ﺍﳌﻌﺎﺭﺿﺔ ﺫﻛﺮﻩ ﺻﺎﺣﺐ ½ﺍﻟﻨﻈﻢ¼ ﻭﺻﺎﺣﺐ ½ﺍﻟﻨﱪﺍﺱ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﳊﺎﻝ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ[ ﻓﻴﻪ ﲝﺚ؛ ﻷ ﹼﻥ ﺍﺣﺘﻤﺎﻝ ﺍﳊﺎﻝ ﻻ ﻳﺴﺎﻋﺪﻧﺎ ﻛﻤﺎ ﻻ ﻳـﺴﺎﻋﺪﻫﻢ ،ﻭﺍﻻﺳـﺘﻤﺮﺍﺭ
!٢٥٠ ﳎﺎﺯ ﻓﻠﻠﻤﺨﺎﻟﻒ ﺃﻥ ﻳﻘﻮﻝ :ﻻ ﺿﺮﻭﺭﺓ ﰲ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﻟﻈﺎﻫﺮ" ١٢ .ﻥ""
ﻭﻟﻮ ﺳﻠﹼﻢ) (١ﻓﻘﺼﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺒﻘﻰ ﺳﺎﳌﺔ) (٢ﻋﻦ ﺍﳌﻌﺎﺭﺿﺔ ،ﻗﺎﻟﻮﺍ) :(٣ﻟﻮ#
ﻛﺎﻧﺘﺎ) (٤ﻣﻮﺟﻮﺩﺗﲔ ﺍﻵﻥ ﹶﻟﻤﺎ ﺟﺎﺯ ﻫﻼﻙ ﺃﻛﻞ ﺍﳉﻨﺔ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹸﻛﹸﻠﹸﻬﺎ
ﺩﺍﺋِ ﻢ﴾ ]ﺍﻟﺮﻋﺪ ،[٣٥ :ﻟﻜﻦ ﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﹸﻛﻞﱡ ﺷﻲﺀٍ ﻫﺎﻟِﻚِ ﺇَﻻﱠ
ﻭﺟﻬﻪ] ﴾ﺍﻟﻘﺼﺺ [٨٨ :ﻓﻜﺬﺍ ﺍﳌﻠﺰﻭﻡ ،ﻗﻠﻨﺎ) :(٥ﻻ ﺧﻔﺎﺀ ﰲ ﺃﻧﻪ ﻻ ﳝﻜﻦ
ﺩﻭﺍﻡ) (٦ﺃﻛﻞ ﺍﳉﻨﺔ ﺑﻌﻴﻨﻪ ،ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﻭﺍﻡ ﺃﻧﻪ ﺇﺫﺍ ﻓﲏ ﻣﻨﻪ ﺷﻲﺀ ﺟﻲﺀ
ﺑﺒﺪﻟﻪ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺍﳍﻼﻙ ﳊﻈﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳍﻼﻙ) (٧ﻻ .........................
) (١ﻗﻮﻟﻪ] :ﻟﻮ ﺳﻠﹼﻢ ...ﺇﱁ[ ﺃﻱ :ﻟﻮ ﺳﻠﹼﻢ ﺃﻥﹼ ﺍﳌﻀﺎﺭﻉ ﻟﻼﺳﺘﻘﺒﺎﻝ ﺣﱴ ﻳﺼﺢ ﻣﻌﺎﺭﺿﺘﻜﻢ ﺑﻪ ﻻﺳﺘﺪﻻﻟﻨﺎ ﺑﻠﻔﻆ
ﺍﳌﺎﺿﻲ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺗﺒﻘﻰ ﺳﺎﳌﺔ ...ﺇﱁ[ ﺃﻱ :ﺍﻻﺳﺘﺪﻻﻝ ﺑﻠﻔﻈﻲ ﺍﳌﺎﺿﻲ ﻭﺍﳌﻀﺎﺭﻉ ،ﻛﻼﳘﺎ ﻇ ﲏ ،ﻭﻗﺼﺔ ﺁﺩﻡ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻗﻄﻌﻴﺔ ،ﻭﻻ ﻳﺼﺢ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻘﻄﻌﻲ ﺑﺎﻟﻈﲏ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻗﺎﻟﻮﺍ ...ﺇﱁ[ ﺃﻱ :ﺍﳌﻌﺘﺰﻟﺔ ﻭﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻷﰊ ﻫﺎﺷﻢ ﺍﳌﻌﺘﺰﱄ ،ﻛﻤﺎ ﰲ "ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻮ ﻛﺎﻧﺘﺎ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻗﺎﻝ ﰲ ﻭﺻﻒ ﺍﳉﻨـﺔ﴿ :ﹸﺃ ﹸﻛﹸﻠﻬـﺎ ﺩﺍِﺋـﻢ]﴾ﺍﻟﺮﻋـﺪ[٣٥ :
ﻓﻠﻮﻛﺎﻧﺖ ﺍﳉﻨﺔ ﻣﻮﺟﻮﺩﺓ ﺍﻵﻥ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﻠﻬﺎ ﺩﺍﺋﻤﺎﹰ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹸ ﱡﻞ ﺷﻲٍﺀ ﻫﺎِﻟ ﻚ
ِﺇ ﱠﻻ ﻭﺟﻬﻪ﴾]ﺍﻟﻘﺼﺺ [٨٨ :ﻻﻧﺪﺭﺍﺝ ﺍﻷﻛﻞ ﰲ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺎﳍﻼﻙ ،ﻓﺎﳌﻠﺰﻭﻡ ﻣﺜﻠﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ ...ﺇﱁ[ ﺣﺎﺻﻞ ﺟﻮﺍﺏ ﺍﻟﺸﺎﺭﺡ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﻭﺍﻡ ﺍﻟـﺪﻭﺍﻡ ﺍﻟﻌـﺮ ﹼﰲ ﻭﻫـﻮ ﻋـﺪﻡ ﻃﺮﻳـﺎﻥ ﺍﻟﻌـﺪﻡ
ﺯﻣﺎﻧﹰﺎ ﻳﻌﺘﺪ ﺑﻪ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﻃﺮﻳﺎﻥ ﺍﻟﻌﺪﻡ ﻋﻠﻴﻪ ﻭﺍﻧﻘﻄﺎﻋﻪ ﳊﻈﺔ" ١٢ .ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ".
) (٦ﻗﻮﻟﻪ] :ﻻ ﳝﻜﻦ ﺩﻭﺍﻡ ...ﺇﱁ[ ﻷﻧﻪ ﺇﺫﺍ ﺃﻛﻞ ﻓﻘﺪ ﻓﲏ ،ﻓﻌﻠﻢ ﺃﻥﹼ ﺍﻵﻳﺔ ﻣﺘﺮﻭﻛﺔ ﺍﻟﻈﺎﻫﺮ ﻭﻟﻴﺲ ﺍﳌـﺮﺍﺩ ﻣﻨـﻬﺎ
ﺃﻥ ﻳﺪﻭﻡ ﻛﻞﹼ ﻓﺮﺩ ﻣﻦ ﺍﻷﻛﻞ ﺑﻌﻴﻨﻪ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻥﹼ ﺍﳍﻼﻙ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺛﺎﻥٍ ﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﺩﻭﺍﻡ ﺃﻛﻞ ﺍﳉﻨﺔ ﻻ ﻳﻨﺎﰲ ﻫﻼﻛﻪ ،ﻓﺈﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ
ﺍﳍﻼﻙ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻭﻫﻮ ﻣﻌﲎ ﲢﻠﻴﻞ ﺍﻟﺘﺮﻛﻴﺐ ،ﻓﻴﺠـﻮﺯ ﺃﻥ ﺗﻔـﺴﺪ ﺻـﻮﺭﺓ ﺍﻷﻛـﻞ
ﺑﺘﻔﺮﻳﻖ ﺍﻷﺟﺰﺍﺀ ﺩﻭﻥ ﺇﻋﺪﺍﻣﻬﺎ ﲝﻴﺚ ﻻ ﻳﺼﻠﺢ ﻟﻸﻛﻞ ﻭﻻ ﻳﻔﺴﺪ ﻣﺎ ﺩﺗﻪ ﻓﻴﻜـﻮﻥ ﺍﻷﻛـﻞ ﺩﺍﺋﻤـﺎﹰ ﻣـﻊ ﻫـﻼﻙ
!٢٥١ ﺻﻮﺭﺗﻪ ﰲ ﺁﻥ"١٢ .
ﻳﺴﺘﻠﺰﻡ ﺍﻟﻔﻨﺎﺀ ،ﺑﻞ ﻳﻜﻔﻲ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﻭﻟﻮ ﺳﹼﻠﻢ) (١ﻓﻴﺠﻮﺯ ﺃﻥ#
ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺃﻥﹼ ﻛ ﹼﻞ ﳑﻜﻦ ﻓﻬﻮ ﻫﺎﻟﻚ ﰲ ﺣ ﺪ ﺫﺍﺗﻪ ،ﲟﻌﲎ ﺃ ﹼﻥ ﺍﻟﻮﺟﻮﺩ
ﺍﻹﻣﻜﺎﱐ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻮﺍﺟﱯ ﲟﻨـﺰﻟﺔ ﺍﻟﻌﺪﻡ))(٢ﺑﺎﻗﻴﺘﺎﻥ ﻻ ﺗﻔﻨﻴﺎﻥ) (٣ﻭﻻ
ﻳﻔﲎ ﺃﻫﻠﻬﻤﺎ( ﺃﻱ :ﺩﺍﺋﻤﺘﺎﻥ ﻻ ﻳﻄﺮﺃ ﻋﻠﻴﻬﻤﺎ ﻋﺪﻡ ﻣﺴﺘﻤ ﺮ) ،(٤ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ
ﺣ ﻖ ﺍﻟﻔﺮﻳﻘﲔ﴿ :ﺧﺎﻟِ ِﺪﻳ ﻦ ِﻓﻴﻬﺎ ﺃﹶﺑﺪﺍ﴾]ﺍﻟﻨﺴﺎﺀ .[٥٧ :ﻭﺃﻣﺎ ﻣﺎ ﻗﻴﻞ) (٥ﻣﻦ ﺃﻤﺎ
ﻠﻜﺎﻥ ﻭﻟﻮ ﳊﻈﺔ ﲢﻘﻴﻘﺎﹰ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹸ ﱡﻞ ﺷﻲٍ ﺀ ﻫﺎﻟِﻚِ ﺇ ﱠﻻ
ﻭ ﺟﻬﻪ]﴾ﺍﻟﻘﺼﺺ [٨٨ :ﻓﻼ ﻳﻨﺎﰲ ﺍﻟﺒﻘﺎﺀ ﺬﺍ ﺍﳌﻌﲎ)(٦؛ ﻷﻧﻚ ﻗﺪ ﻋﺮﻓﺖ ﺃﻧﻪ
) (١ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺳﻠﹼﻢ[ ﺟﻮﺍﺏ ﺛﺎﻟﺚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻨـﺰﻝ ،ﺃﻱ :ﻟﻮ ﺳﻠﹼﻢ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺩﻭﺍﻡ ﺍﻷﻛﻞ ﺩﻭﺍﻡ ﺻﻮﺭﺗﻪ
ﲝﻴﺚ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﺁﻧﺎﹰ ،ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﻼﻙ ﻛ ﹼﻞ ﺷﻲﺀ ﰲ ﺍﻵﻳﺔ ﺃﻧﻪ ﻫﺎﻟـﻚ ﰲ
ﺣﺪ ﺫﺍﺗﻪ ﻟﻀﻌﻒ ﺍﻟﻮﺟـﻮﺩ ﺍﻹﻣﻜـﺎ ﹼﱐ ،ﻓﺄﻛـﻞ ﺍﳉﻨـﺔ ﺩﺍﺋـﻢ ﻟﻜﻨـﻪ ﰲ ﺣـﺪ ﺫﺍﺗـﻪ ﻫﺎﻟـﻚ ﺑـﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺟـﻮﺩﻩ
ﺍﻹﻣﻜﺎﱐ ،ﻛﺄﻧﻪ ﻣﻌﺪﻭﻡ ﻓﻼ ﻣﻨﺎﻓﺎﺓ ﺬﺍ ﺍﳌﻌﲎ ﺑﲔ ﺍﻟﺪﻭﺍﻡ ﻭﺍﳍﻼﻙ١٢ .
) (٢ﻗﻮﻟﻪ] :ﲟﻨـﺰﻟﺔ ﺍﻟﻌﺪﻡ[ ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﻟﺼﻮﻓﻴﺔ ﻗ ﺪﺱ ﺍﷲ ﺃﺳﺮﺍﺭﻫﻢ :ﺇ ﹼﻥ ﺍﳌﻤﻜﻨﺎﺕ ﺍﻋﺘﺒﺎﺭﻳﺔ ﻻ ﻭﺟﻮﺩ ﳍﺎ ،ﻭﺇﳕﺎ
ﻫﻲ ﻋﻜﻮﺱ ﻭﻇﻼﻝ ﻓﻬﻲ ﻫﺎﻟﻜﺔ ﰲ ﻧﻔﺲ ﺫﺍﺎ ،ﻛﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻜﺘﺐ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﺗﻔﻨﻴﺎﻥ[ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻧﺼﺮﻫﻢ ﺍﷲ :ﺳﺒﻌﺔ ﻻ ﺗﻔﲎ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﺳ ﻲ ﻭﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠـﻢ
ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺑﺄﻫﻠﻬﻤﺎ ﻭﺍﻷﺭﻭﺍﺡ ،ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ﻭﻳﻮﻡ ﻳﻨﹶﻔﺦ ﻓِﻲ ﺍﻟﺼﻮ ِﺭ ﹶﻓﹶﻔ ِﺰﻉ ﻣﻦِ ﻓﻲ ﺍﻟ ﺴﻤﺎﻭﺍ ِﺕ
ﻭﻣ ﻦ ﻓِﻲ ﺍﻷَ ﺭ ِﺽ ﺇِ ﱠﻻ ﻣﻦ ﺷﺎَﺀ ﺍﻟﻠﱠﻪ﴾]ﺍﻟﻨﻤﻞ ،[٨٧ :ﻳﻌﲏ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺑﺄﻫﻠﻬﻤﺎ ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﻟﻌﺬﺍﺏ ﻭﺍﳊﻮﺭ
ﺍﻟﻌﲔ ،ﻛﻤﺎ ﰲ "ﲝﺮ ﺍﻟﻜﻼﻡ" ،ﻛﺬﺍ ﰲ "ﺍﳉﻮﻫﺮﺓ ﺍﳌﻨﻴﻔﺔ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻋﺪﻡ ﻣﺴﺘﻤﺮ [ﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻗ ﺪﻣﻪ ﻣﻦ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﻭﺍﻡ ﺍﻟﺪﻭﺍﻡ ﺍﻟﻌﺮﰲ ،ﺃﻱ :ﻋﺪﻡ ﻃﺮﻳﺎﻥ ﺍﻟﻌﺪﻡ
ﺯﻣﺎﻧﺎ ﻳﻌﺘ ﺪ ﺑﻪ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺍﳍﻼﻙ ﳊﻈﺔ١٢ .
!٢٥٢ ) (٥ﻗﻮﻟﻪ] :ﻣﺎ ﻗﻴﻞ[ ﺍﻟﻘﺎﺋﻞ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ" ١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﺬﺍ ﺍﳌﻌﲎ[ ﺃﻱ :ﻋﺪﻡ ﻃﺮﻳﺎﻥ ﺍﻟﻌﺪﻡ ﺍﳌﺴﺘﻤﺮ"١٢ .
ﻻ ﺩﻻﻟﺔ ﰲ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﻔﻨﺎﺀ ،ﻭﺫﻫﺒﺖ ﺍﳉﻬﻤﻴﺔ) (١ﺇﱃ ﺃﻤﺎ ﺗﻔﻨﻴﺎﻥ ﻭﻳﻔﲎ#
ﺃﻫﻠﻬﻤﺎ ،ﻭﻫﻮ ﻗﻮﻝ ﳐﺎﻟﻒ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ،ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺒﻬﺔ
ﻓﻀﻼﹰ ﻋﻦ ﺣﺠﺔ) .ﻭﺍﻟﻜﺒﲑﺓ() (٢ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻴﻬﺎ ،ﻓﺮﻭﻯ ﺍﺑﻦ ﻋﻤﺮ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ½ :ﺃﺎ ﺗﺴﻌﺔ :ﺍﻟﺸﺮﻙ ﺑﺎﷲ) (٣ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ) (٤ﺑﻐﲑ ﺣ ﻖ ﻭﻗﺬﻑ
ﺍﶈﺼﻨﺔ ﻭﺍﻟﺰﻧﺎ ﻭﺍﻟﻔﺮﺍﺭ ﻋﻦ ﺍﻟﺰﺣﻒ) (٥ﻭﺍﻟﺴﺤﺮ) (٦ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﻋﻘﻮﻕ
) (١ﻗﻮﻟﻪ] :ﺍﳉﻬﻤﻴﺔ[ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﰲ "ﺍﻟﺘﻌﺮﻳﻔﺎﺕ" :ﻫﻢ ﺃﺻﺤﺎﺏ ﺟﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ،ﻗﺎﻟﻮﺍ :ﻻ ﻗﺪﺭﺓ ﻟﻠﻌﺒﺪ
ﺃﺻﻼﹰ ﻻ ﻣﺆﹼﺛﺮﺓ ﻭﻻ ﻛﺎﺳﺒﺔ ،ﺑﻞ ﻫﻮ ﲟﻨـﺰﻟﺔ ﺍﳉﻤﺎﺩﺍﺕ .ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺗﻔﻨﻴﺎﻥ ﺑﻌﺪ ﺩﺧﻮﻝ ﺃﻫﻠﻬﻤﺎ ،ﺣﱴ ﻻ
ﻳﺒﻘﻰ ﻣﻮﺟﻮﺩ ﺳﻮﻯ ﺍﷲ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻜﺒﲑﺓ[ ﻗﺪ ﻭﻗﻊ ﰲ ﺗﻌﺮﻳﻔﻬﺎ ﺍﺧﺘﻼﻑ ﻛﺜﲑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻱ ﻣﺎ ﺫﻛﺮﻩ ﺍﶈﺪﺙ ﻋﺒﺪ
ﺍﳊ ﻖ ﺍﻟﺪﻫﻠﻮﻱ ﰲ "ﺃﺷﻌﺔ ﺍﻟﻠﻤﻌﺎﺕ" ،ﻓﻜﺘﺐ ﻣﺎ ﻧ ﺼﻪ :ﮔﻨﺎہ ﮐﺒﻴﺮہآﻧﮑﻪ در ﺷﺮعﺑﺮوے ﺣﺪےﺗﻌﻴـﻴﻦﻳﺎﻓﺘـﻪ،ﻳـﺎ
وﻋﻴﺪے واﻗﻊ ﺷﺪہ،ﻳﺎﻧﻬﯽ ازاںﺑﺪﻟﻴﻞ ﻗﻄﻌﯽ ورودﻳﺎﻓﺘﻪ ،وﻣﻮﺟﺐ ﻫﺘﮏﺣﺮﻣﺖ دﻳﻦ ﮔﺸﺘﻪ ،وﻫﺮﭼﻪﻧﻪ اﻳﻦ
ﭼﻨﻴ ﺑﻮد ﺻﻐﻴﺮہ اﺳﺖ۔ وﻣﺮاﺗﺐ ﮐﺒﻴﺮہ ﻣﺘﻔﺎوت اﺳﺖ،ﺑﻌﺾﺑﺰرگﺗﺮوﺷﻨﻴﻊﺗﺮازﺑﻌﺾ۔ ١٢
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺸﺮﻙ ﺑﺎﷲ[ ﺃﻱ :ﺍﻋﺘﻘﺎﺩ ﺷﺮﻳﻚ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ﺃﻭ ﰲ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒـﺎﺩﺓ ،ﻛﻤـﺎ ﺳـﺒﻖ ،ﻭﳛﺘﻤـﻞ ﺃﻥ
ﻳﺮﺍﺩ ﺑﻪ ﻣﻄﻠﻖ ﺍﻟﻜﻔﺮ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﳌﻼﹼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ"ﺍﳌﺮﻗﺎﺓ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻗﺘﻞ ﺍﻟﻨﻔﺲ[ ﺳﻮﺍﺀ ﻗﺘﻞ ﻧﻔﺴﻪ ﺃﻭ ﻏﲑﻩ ،ﻭﺍﻟﻘﺘﻞ ﺑﻐﲑ ﺣ ﻖ ﻣﺎ ﻭﺟﺐ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ ﺃﻭ ﺍﻟﺪﻳـﺔ ،ﻭﺍﻟﻘﺘـﻞ
ﻟﻨﻔﺴﻪ ﻳﻮﺟﺐ ﺍﻟﻘﺼﺎﺹ ﻭﺇﳕﺎ ﺳﻘﻂ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﺘﻌ ﹼﺬﺭ ﺍﻟﻄﻠﺐ ،ﻛﺬﺍ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﻟﻔﺮﺍﺭ ﻋﻦ ﺍﻟﺰﺣﻒ[ ﻭﻫﻮ ﺍﳉﻤﺎﻋﺔ ﺍﻟـﱵ ﻳﺰﺣﻔـﻮﻥ ﺇﱃ ﺍﻟﻌـﺪ ﻭ ،ﺃﻱ :ﳝـﺸﻮﻥ ﺇﻟـﻴﻬﻢ ﲟـﺸﹼﻘﺔ ،ﻣـﻦ
½ﺯﺣﻒ ﺍﻟﺼﱯ ¼ﺇﺫﺍ ﺩ ﺏ ﻋﻠﻰ ﺇﺳﺘﻪ )ﻣﻘﻌﺪﺗﻪ( ،ﻗـﺎﻝ ﺍﻟـﺸﻴﺦ ﺍﶈﹼﻘـﻖ ﺍﶈـﺪﺙ ﻋﺒـﺪ ﺍﳊـ ﻖ ﺍﻟـﺪﻫﻠﻮ ﻱ ﰲ
"ﺃﺷﻌﺔ ﺍﻟﻠﻤﻌﺎﺕ"½ :ﮔﺮﻳﺨﺘﻦ و ﭘﺸﺖ دادن ﻳﻚ ﻣﺴﻠﻤﺎن از دو ﻛﺎﻓﺮ ﻛﺒﻴﺮہ اﺳﺖ ،و از زﻳﺎدہﺑـﺮآںﺣـﺮامﻧﻴـﺴﺖ
ودر اﺑﺘﺪاﺋ اﺳﻼم ﮔﺮ ﻳﺨﺘﻦ ﻳﻚ ﻣﺴﻠﻤﺎن از دہ ﻛﺎﻓﺮ ﺣـﺮام ﺑـﻮد ،وﺑﻌـﺪ ازاںﺗﺨﻔـﻴﻔ واﻗـﻊ ﺷـﺪہ ،وﺑـﺮد و ﻗـﺮار
ﻳﺎﻓﺖ¼١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍﻟﺴﺤﺮ[ ﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺍﳌﺮﻗﺎﺓ" :ﻇﺎﻫﺮ ﻋﻄﻒ ½ﺍﻟـﺴﺤﺮ¼ ﻋﻠـﻰ ½ﺍﻟـﺸﺮﻙ¼ ﺃﻧـﻪ ﻟـﻴﺲ
ﺑﻜﻔﺮ ،ﻭﻗﺪ ﻛﺜﺮ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ ،ﻭﺣﺎﺻﻞ ﻣﺬﻫﺒﻨﺎ ﺃﻥﹼ ﻓﻌﻠﻪ ﻓﺴﻖ ﻭﳛﺮﻡ ﺗﻌﻠﹼﻤﻪ ،ﺧﻼﻓﹰﺎ ﻟﻠﻐـﺰﺍﱄﹼ؛
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! "٢٥٣
ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻹﳊﺎﺩ ﰲ ﺍﳊﺮﻡ¼ ،ﻭﺯﺍﺩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ)½ :(١ﺃﻛﻞ ﺍﻟﺮﺑﺎ¼#،
ﻭﺯﺍﺩ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ½ :ﺍﻟﺴﺮﻗﺔ ﻭﺷﺮﺏ ﺍﳋﻤﺮ¼ .ﻭﻗﻴﻞ :ﻛ ﹼﻞ ﻣﺎ ﻛﺎﻥ
ﻣﻔﺴﺪﺗﻪ ﻣﺜﻞ ﻣﻔﺴﺪﺓ ﺷﻲﺀ ِﻣﻤﺎ ﺫﻛﺮ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻪ ،ﻭﻗﻴﻞ :ﻛﻞﹼ ﻣﺎ ﺗﻮﻋﺪ ﻋﻠﻴﻪ
ﺍﻟﺸﺎﺭﻉ ﲞﺼﻮﺻﻪ ،ﻭﻗﻴﻞ :ﻛ ﹼﻞ ﻣﻌﺼﻴﺔ ﺃﺻﺮ ﻋﻠﻴﻬﺎ) (٢ﺍﻟﻌﺒﺪ ﻓﻬﻲ ﻛﺒﲑﺓ ،ﻭﻛ ﹼﻞ
ﻣﺎ ﺍﺳﺘﻐﻔﺮ ﻋﻨﻬﺎ ﻓﻬﻲ ﺻﻐﲑﺓ ،ﻭﻗﺎﻝ ﺻﺎﺣﺐ "ﺍﻟﻜﻔﺎﻳﺔ" :ﻭﺍﳊ ﻖ ﺃﻤﺎ ﺍﲰﺎﻥ
ﺇﺿﺎﻓﻴﺎﻥ) (٣ﻻ ﻳﻌﺮﻓﺎﻥ ﺑﺬﺍﺗﻴﻬﻤﺎ ،ﻓﻜﻞﹼ ﻣﻌﺼﻴﺔ ﺇﺫﺍ ﺃﺿﻴﻔﺖ ﺇﱃ ﻣﺎ ﻓﻮﻗﻬﺎ ﻓﻬﻲ
ﺻﻐﲑﺓ ،ﻭﺇﻥ ﺃﺿﻴﻔﺖ ﺇﱃ ﻣﺎ ﺩﻭﺎ ﻓﻬﻲ ﻛﺒﲑﺓ ،ﻭﺍﻟﻜﺒﲑﺓ ﺍﳌﻄﻠﻘﺔ ﻫﻲ ﺍﻟﻜﻔﺮ؛
ﺇﺫ ﻻ ﺫﻧﺐ ﺃﻛﱪ ﻣﻨﻪ ،ﻭﺑﺎﳉﻤﻠﺔ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺃﻥﹼ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﻫﻲ ﻏﲑ ﺍﻟﻜﻔﺮ
)ﻻ ﲣﺮﺝ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﻹﳝﺎﻥ( ،ﻟﺒﻘﺎﺀ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺬﻱ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ
ﳋﻮﻑ ﺍﻻﻓﺘﺘﺎﻥ ﻭﺍﻹﺿـﺮﺍﺭ ،ﻭﻻ ﻛﻔـﺮ ﰲ ﻓﻌﻠـﻪ ﻭﺗﻌﻠﹼﻤـﻪ ﻭﺗﻌﻠﻴﻤـﻪ ﺇﻻﹼ ﺃﻥ ﺍﺷـﺘﻤﻞ ﻋﻠـﻰ ﻋﺒـﺎﺩﺓ ﳐﻠـﻮﻕ ﺃﻭ
ﺗﻌﻈﻴﻤﻪ ،ﻛﻤﺎ ﻳﻌﻈﹼﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﺃﻭ ﺍﻋﺘﻘﺎﺩ ﺃﻥﹼ ﻟﻪ ﺗﺄﺛﲑﺍﹰ ﺑﺬﺍﺗﻪ ﺃﻭ ﺃﻧﻪ ﻣﺒﺎﺡ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋـﻪ ،ﻭﺃﻃﻠـﻖ ﻣﺎﻟـﻚ
ﻭﲨﺎﻋﺔ ﺃ ﹼﻥ ﺍﻟﺴﺎﺣﺮ ﻛﺎﻓﺮ ،ﻭﺃﻥﹼ ﺍﻟﺴﺤﺮ ﻛﻔﺮ ﻭﺃﻥﹼ ﺗﻌﻠﹼﻤﻪ ﻭﺗﻌﻠﻴﻤﻪ ﻛﻔﺮ١٢ .
) (١ﻗﻮﻟﻪ] :ﺯﺍﺩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ...ﺇﱁ[ ﻭﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﻓﺈـﺎ ﻟﻴـﺴﺖ ﻧﺎﻃﻘـﺔ ﺑﺎﳊـﺼﺮ ،ﺣـﱴ ﻳﻜـﻮﻥ
ﺍﳌﺮﺍﺩ ﺃﻥﹼ ﺍﻟﻜﺒﺎﺋﺮ ﻫﺬﻩ ﻓﻘﻂ ،ﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠ ﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺍﳌﺮﻗﺎﺓ" ﻣـﺎ ﻧـﺼﻪ :ﺍﻷﻭﱃ ﺃﻥ ﻳﻘـﺎﻝ :ﺍﻟﻜـﺒﲑﺓ ﻻ
ﺗﻨﺤﺼﺮ ﰲ ﻋﺪﺩ ،ﻭﻣﺎ ﻗﺎﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺬﻟﻚ ﺑﺴﺒﺐ ﺍﻟﻮﺣﻲ ﺃﻭ ﺍﻗﺘﻀﺎﺀ ﺍﳌﻘﺎﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﺻ ﺮ ﻋﻠﻴﻬﺎ ...ﺇﱁ[ ﻣﻘﺼﻮﺩ ﺍﻟﻘﺎﺋﻞ ﺃﻥﹼ ﺍﻹﺻﺮﺍﺭ ﳚﻌﻞ ﺍﻟﺼﻐﲑﻩ ﻛﺒﲑﺓ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳚﻌﻞ ﺍﻟﻜﺒﲑﺓ
ﺻﻐﲑﺓ ،ﻭﻟﻴﺲ ﺍﳌﻌﲎ ﺃ ﹼﻥ ﺍﻟﻜﺒﲑﺓ ﻫﻲ ﺍﻹﺻﺮﺍﺭﻳﺔ ﻓﻘﻂ ،ﻭﺍﻟﺼﻐﲑﺓ ﻫﻲ ﺍﻻﺳﺘﻐﻔﺎﺭﻳﺔ ﻓﻘﻂ ،ﺣﱴ ﻳﺮﺩ ﻣﺎ ﻗﻴﻞ:
ﺇﻧﻪ ﻳﻠﺰﻡ ﺃﻥﹼ ﺍﳌﻌﺼﻴﺔ ﺍﳋﺎﻟﻴﺔ ﻋﻦ ﺍﻹﺻﺮﺍﺭ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﻜﺒﲑﺓ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺍﲰﺎﻥ ﺇﺿﺎﻓﻴﺎﻥ[ ﻫﺬﺍ ﳜﺎﻟﻒ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃِ﴿ :ﺇﻥﹾ ﺗ ﺠﺘِﻨﺒﻮﺍ ﹶﻛﺒﺎﺋِ ﺮ ﻣﺎ ﺗﻨﻬﻮ ﹶﻥ ﻋﻨـﻪ ﻧ ﹶﻜﻔﱢـﺮ ﻋـﻨﻜﹸﻢ
ﺳﻴﹶﺌﺎﺗِﻜﹸﻢ]﴾ﺍﻟﻨﺴﺎﺀ ،[٣١ :ﻓﺈﻧﻪ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻜﺒـﺎﺋﺮ ﻣﺘﻤﻴـﺰﺓ ﺑﺎﻟـﺬﺍﺕ ﻋـﻦ ﺍﻟـﺼﻐﺎﺋﺮ؛ ﺇﺫ ﻟـﻮ ﻛـﺎﻥ ﺃﻣـﺮﻳﻦ
ﺇﺿﺎﻓﻴﲔ ﱂ ﻳﺘﺼﻮﺭ ﺣﻴﻨﺌﺬ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺇ ﹼﻻ ﺑﺘﺮﻙ ﲨﻴﻊ ﺍﳌﻨﻬﻴﺎﺕ ﺳﻮﻯ ﻭﺍﺣﺪﺓ ﻫﻲ ﺩﻭﻥ ﺍﻟﻜ ﹼﻞ ،ﻭﻟﻴﺲ
!٢٥٤ ﺫﻟﻚ ﰲ ﻭﺳﻊ ﺍﻟﺒﺸﺮ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" ،ﻗﺎﻟﻪ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ"١٢ .
ﺧﻼﻓﺎﹰ ﻟﻠﻤﻌﺘﺰﻟﺔ ﺣﻴﺚ ﺯﻋﻤﻮﺍ ﺃﻥﹼ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻟﻴﺲ ﲟﺆﻣﻦ) (١ﻭﻻ ﻛﺎﻓﺮ#،
ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻨـﺰﻟﺔ ﺑﲔ ﺍﳌﻨـﺰﻟﺘﲔ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻷﻋﻤﺎﻝ ﻋﻨﺪﻫﻢ ﺟﺰﺀ ﻣﻦ
ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ)) .(٢ﻭﻻ ﺗﺪﺧﻠﻪ( ﺃﻱ :ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ )ﰲ ﺍﻟﻜﻔﺮ( ﺧﻼﻓﹰﺎ
ﻟﻠﺨﻮﺍﺭﺝ) ،(٣ﻓﺈﻢ ﺫﻫﺒﻮﺍ ﺇﱃ ﺃ ﹼﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﺑﻞ ﺍﻟﺼﻐﲑﺓ ﺃﻳﻀﺎﹰ ﻛﺎﻓﺮ)،(٤
ﻭﺃﻧﻪ ﻻ ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭ ﺍﻟﻜﻔﺮ ،ﻟﻨﺎ ﻭﺟﻮﻩ :ﺍﻷﻭﻝ :ﻣﺎ ﺳﻴﺠﻲﺀ ﻣﻦ ﺃ ﹼﻥ
ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﱯ ،ﻓﻼ ﳜﺮﺝ ﺍﳌﺆﻣﻦ ﻋﻦ ﺍﻻﺗﺼﺎﻑ ﺑﻪ ﺇ ﹼﻻ
ﲟﺎ ﻳﻨﺎﻓﻴﻪ ،ﻭﳎ ﺮﺩ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻜﺒﲑﺓ ﻟﻐﻠﺒﺔ ﺷﻬﻮﺓ ﺃﻭ ﲪﻴﺔ ﺃﻭ ﺃﻧﻔﺔ ﺃﻭ ﻛﺴﻞ
ﺧﺼﻮﺻﹰﺎ) (٥ﺇﺫﺍ ﺍﻗﺘﺮﻥ ﺑﻪ ﺧﻮﻑ ﺍﻟﻌﻘﺎﺏ ﻭﺭﺟﺎﺀ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻻ
) (١ﻗﻮﻟﻪ] :ﻟﻴﺲ ﲟﺆﻣﻦ ...ﺇﱁ[ ﻓﺎﻟﻜﻔﺮ ﻋﻨﺪﻫﻢ ﻟﻴﺲ ﻋﺪﻣﹰﺎ ﻟﻺﳝﺎﻥ ﻋﻤﺎ ﻣـﻦ ﺷـﺎﻧﻪ ﻫـﻮ ﻣﻄﻠﻘـﹰﺎ ،ﻭﻻ ﺣـﺼﺮ
ﻓﻴﻬﻤﺎ ﻟﻠﻤﻜﹼﻠﻒ ﻭﺇﳕﺎ ﺍﻹﳝﺎﻥ ﻋﻨﺪﻫﻢ ﳎﻤﻮﻉ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﻄﺎﻋﺎﺕ ﺍﳌﻔﺘﺮﺿـﺔ ﻭﺗـﺮﻙ ﺍﳌﻌـﺼﻴﺔ ،ﻭﺍﻟﻜﻔـﺮ
ﻋﺪﻡ ﺍﻟﺘﺼﺪﻳﻖ ﺻﺮﺍﺣﺔ ﺃﻭ ﺩﻻﻟﺔ ،ﻛﺬﺍ ﻳﻔﻬﻢ ﻣﻦ "ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ[ ﺃﻱ :ﻣﻦ ﻣﻄﻠﻘﻪ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺧﻠﻮﺩ ﺍﻟﻨﺎﺭ ،ﻭﺃﻣﺎ ﻋﻨـﺪ ﺍﻟـﺸﺎﻓﻌ ﻲ
ﻭﻏﲑﻩ ﻓﻠﻴﺴﺖ ﺟﺰﺀ ﻣﻦ ﻧﻔﺴﻪ ،ﺑﻞ ﻣﻦ ﻛﺎﻣﻠﻪ ،ﺃﻱ :ﻓﺮﺩﻩ ﺍﻟﺘﺎﻡ ،ﻓﻼ ﳚﺐ ﺑﻨﻔﻴﻬﺎ ﻧﻔﻲ ﺃﺻﻞ ﺍﻹﳝﺎﻥ ﻋﻨﺪﻩ،
ﻛﺬﺍ ﰲ "ﺍﻟﻨﻈﻢ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻠﺨﻮﺍﺭﺝ[ ﻫﻢ ﻓﺮﻗﺔ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠ ﻲ ﻛ ﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ١٢ .
) (٤ﻗﻮﻟـﻪ] :ﺃﻳـﻀﺎﹰ ﻛـﺎﻓﺮ[ ﻓـﺈﻥﹼ ﺍﻹﳝـﺎﻥ ﻋﻨـﺪﻫﻢ ﻫـﻮ ﺍﻟﻄﺎﻋـﺎﺕ ﺑﺄﺳـﺮﻫﺎ ،ﻓﺮﺿـﺎﹰ ﻛﺎﻧـﺖ ﺃﻭ ﻧﻔـﻼﹰ ،ﻛﻤـﺎ ﰲ
"ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﺧﺼﻮﺻﹰﺎ ...ﺇﱁ[ ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻘﺘﺮﻥ ﺑﻪ ﺑﺄﻥ ﻋﺮﺿﻪ ﺍﻟﺬﻫﻮﻝ ﻭﺍﻟﻐﻔﻠﺔ ،ﻻ ﺑﺄﻥ ﻻﺣﻈﻪ ﻭﱂ ﳜﻔﻪ ﻭﻻ
ﺭﺟﺎ ﺍﻟﻌﻔﻮ ،ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﻻﻳﻨﺎﰲ ﺍﻟﺘﺼﺪﻳﻖ ،ﻟﻜﻨﻪ ﻳﻀﻌﻔﻪ ﺃﻭ ﻳﻨـﺰﻟﻪ ﻋﻦ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ" ١٢ .ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ".
! "٢٥٥
ﻳﻨﺎﻓﻴﻪ) ،(١ﻧﻌﻢ! ﺇﺫﺍ ﻛﺎﻥ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﺤﻼﻝ) (٢ﻭﺍﻻﺳﺘﺨﻔﺎﻑ) (٣ﻛﺎﻥ ﻛﻔﺮﹰﺍ ﻟﻜﻮﻧﻪ#
ﻋﻼﻣﺔ ﻟﻠﺘﻜﺬﻳﺐ ،ﻭﻻ ﻧـﺰﺍﻉ) (٤ﰲ ﺃ ﹼﻥ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻣﺎ ﺟﻌﻠﻪ ﺍﻟﺸﺎﺭﻉ ﺃﻣﺎﺭﺓ
ﻟﻠﺘﻜﺬﻳﺐ ،ﻭﻋﻠﻢ ﻛﻮﻧﻪ ﻛﺬﻟﻚ ﺑﺎﻷﺩﹼﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﻛﺴﺠﻮﺩ ﻟﻠﺼﻨﻢ ﻭﺇﻟﻘﺎﺀ
ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ،ﻭﺍﻟﺘﻠﻔﹼﻆ ﺑﻜﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﻭﳓﻮ ﺫﻟﻚ ِﻣ ﻤﺎ ﺛﺒﺖ)(٥
ﺑﺎﻷﺩﻟﹼﺔ ﺃﻧﻪ ﻛﻔﺮ ،ﻭﺬﺍ)................................................ (٦
) (١ﻗﻮﻟﻪ] :ﻻ ﻳﻨﺎﻓﻴﻪ[ ﻷ ﹼﻥ ﺍﻹﻗﺪﺍﻡ ﻟﻴﺲ ﺑﺈﻧﻜﺎﺭ ﺍﻟﻮﻋﻴﺪ ِﺳﻴﻤﺎ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﺩﻻﺋـﻞ ﻋﻠـﻰ
ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﺤﻼﻝ[ ﺃﻱ :ﻋﻠﻰ ﻭﺟﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﻋ ﺪﻩ ﺣﻼ ﹰﻻ ،ﻓﺈﻥﹼ ﺍﻟﻜﺒﲑﺓ ﻋﻠـﻰ ﻫـﺬﺍ ﺍﻟﻮﺟـﻪ ﻋﻼﻣـﺔ
ﻟﻌﺪﻡ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﱯ" ١٢ .ﺧﻴﺎﱄ"
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻻﺳﺘﺨﻔﺎﻑ[ ﻷ ﹼﻥ ﻣﻦ ﺻﺪﻕ ﺑﺎﻟﺸﺮﻉ ﺗﻜﻮﻥ ﰲ ﻗﻠﺒﻪ ﻻ ﳏﺎﻟﺔ ﻫﻴﺒﺘﻪ ﻭﻋﻈﻤﺘـﻪ ﲝﻴـﺚ ﻻ ﻳـﺴﻌﻪ
ﺍﺳﺘﺤﻘﺎﺭﻩ ،ﻓﺎﻻﺳﺘﺨﻔﺎﻑ ﺃﻣﺎﺭﺓ ﻋﺪﻡ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻻ ﻧﺰﺍﻉ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﺷﺒﻬﺔ ،ﺗﻘﺮﻳﺮﻫﺎ ﺃﻥ ﻳﻘﺎﻝ :ﻟﻮ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘـﺼﺪﻳﻖ ﻟـﺰﻡ ﺃﻥ
ﻳﻜﻮﻥ ﻛﻞﹼ ﻣﺼﺪﻕ ﻣﺆﻣﻨﹰﺎ ،ﻭﺍﳊﺎﻝ ﺃﻧﺎ ﻧﺮﻯ ﺃﻫﻞ ﺍﻟﺸﺮﻉ ﳛﻜﻤﻮﻥ ﺑـﺎﻟﻜﻔﺮ ﺑﺎﺭﺗﻜـﺎﺏ ﺑﻌـﺾ ﺍﻟﻜﺒـﺎﺋﺮ ﻣـﻦ
ﺳﺠﻮﺩ ﺍﻟﺼﻨﻢ ﻭﺷ ﺪ ﺍﻟﺰﻧﺎﺭ ﻭﺇﻟﻘﺎﺀ ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ،ﻓﺪﻓﻌﻬﺎ ﺑﺄﻥﹼ ﺍﺭﺗﻜﺎﺏ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﺒـﺎﺋﺮ ﺩﻟﻴـﻞ
ﻋﺪﻡ ﺍﻟﺘﺼﺪﻳﻖ ،ﻓﻠﺬﻟﻚ ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﺸﺮﻉ ﺑﻜﻔﺮ ﻣﺮﺗﻜﺒﻬﺎ١٢ .
) (٥ﻗﻮﻟﻪِ ] :ﻣﻤﺎ ﺛﺒﺖ[ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﺘﻜﺬﻳﺐ ،ﻛﺴﺐ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﺍﻻﺳﺘﺨﻔﺎﻑ
ﺑﺸﺎﻧﻪ ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﺬﺍ[ ﺃﻱ :ﺑﺄ ﹼﻥ ﺑﻌﺾ ﺍﻟﻜﺒﺎﺋﺮ ﺟﻌﻠﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻋﻼﻣﺔ ﻟﻠﺘﻜﺬﻳﺐ١٢ .
!٢٥٦ "
ﻳﻨﺤ ﹼﻞ)(١ﻣﺎ ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﺍﻹﳝﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﻗﺮﺍﺭ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ#
ﻳﺼﲑ ﺍﳌﻘﺮ ﺍﳌﺼﺪﻕ ﻛﺎﻓﺮﹰﺍ ﺑﺸﻲﺀ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻔﺮ ﻭﺃﻟﻔﺎﻇﻪ ﻣﺎ ﱂ ﻳﺘﺤﻘﹼﻖ ﻣﻨﻪ
ﺍﻟﺘﻜﺬﻳﺐ ﺃﻭ ﺍﻟﺸﻚ ﺍﻟﺜﺎﱐ :ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺎﻃﻘﺔ ﺑﺈﻃﻼﻕ ﺍﳌﺆﻣﻦ ﻋﻠﻰ
ﺍﻟﻌﺎﺻﻲ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳﻦ ﺁَﻣﻨﻮﺍ ﹸﻛﺘِﺐ ﻋﻠﹶﻴﻜﹸﻢ (٢)ﺍﻟﹾﻘِﺼﺎﺹِ ﻓﻲ
ﺍﻟﹾﻘﹶﺘﹶﻠﻰ﴾]ﺍﻟﺒﻘﺮﺓ ،[١٧٨ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﺃﹶﻳ ﻬﺎ ﺍﱠﻟﺬِﻳﻦَ ﺁﻣﻨﻮﺍ ﺗﻮﺑﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﱠﻠﻪِ
ﺗ ﻮﺑﺔﹰ ﻧ ﺼﻮ ﺣﺎ﴾)] (٣ﺍﻟﺘﺤﺮﱘ ،[٨ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭِﺇﻥﹾ ﹶﻃﺎﺋِﹶﻔﺘﺎ ِﻥ)ِ (٤ﻣﻦ ﺍﹾﻟﻤﺆِﻣﻨِ ﲔ
ﺍﹾﻗﺘﺘﹸﻠﻮﺍ﴾]ﺍﳊﺠﺮﺍﺕ [٩ :ﺍﻵﻳﺔ ،ﻭﻫﻲ ﻛﺜﲑﺓ ،ﺍﻟﺜﺎﻟﺚ :ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﻣﻦ ﻋﺼﺮ
ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ) (٥ﻣﻦ
) (١ﻗﻮﻟﻪ] :ﻳﻨﺤ ﹼﻞ[ ﻭﺟﻪ ﺍﳊ ﹼﻞ ﺃﻧﺎ ﺣﻜﻤﻨﺎ ﺑﺎﻟﻜﻔﺮ؛ ﻷﻥﹼ ﺍﻟﺸﺎﺭﻉ ﺟﻌﻞ ﺗﻠﻚ ﺍﳌﻌﺎﺻـﻲ ﺃﻣـﺎﺭﺓ ﻟﻠﺘﻜـﺬﻳﺐ .ﻗـﺎﻝ
ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ "ﺍﻟﺸﻔﺎ" :ﻧﻜﹼﻔﺮ ﺑﻜ ﹼﻞ ﻓﻌﻞ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺼﺪﺭ ﺇ ﹼﻻ ﻣﻦ ﻛـﺎﻓﺮ ﻭﺇﻥ ﻛـﺎﻥ
ﺻﺎﺣﺒﻪ ﻣﺼﺮﺣﹰﺎ ﺑﺎﻹﺳﻼﻡ ،ﻛﺎﻟﺴﺠﻮﺩ ﻟﻠﺼﻨﻢ ﺃﻭ ﺍﻟﺸﻤﺲ ﺃﻭ ﺍﻟﻘﻤﺮ ﺃﻭ ﺍﻟﻨﺎﺭ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻛﺘﺐ ﻋﻠﻴﻜﻢ ...ﺇﱁ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃ ﹼﻥ ﺍﻟﻘﺎﺗﻞ ﺍﻟﺬﻱ ﻛﺘﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻫﻮ ﻗﺎﺗﻞ ﻧﻔـﺲ ﺑﻐـﲑ
ﺣﻖ ،ﻓﻴﻜﻮﻥ ﺻﺎﺣﺐ ﻛﺒﲑﺓ ﻭﻣﻊ ﺫﻟﻚ ﺧﻮﻃﺐ ﺑﺎﻹﳝﺎﻥ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎﹰ[ ﺃﻱ :ﺧﺎﻟﺼﺔ½ ،ﺍﻟﺘﻮﺑﺔ¼ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺮﺟﻮﻉ ،ﻭﰲ ﺍﻟﺸﺮﻉ ﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﻣـﻦ ﺣﻴـﺚ
ﻫﻲ ﻣﻌﺼﻴﺔ ،ﻣﻊ ﻋﺰﻡ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻴﻬﺎ ،ﻛﺬﺍ ﰲ "ﺍﳌﻮﺍﻗﻒ" ﻭﻫﻮ ﳏﻞ ﺍﻻﺳﺘﺪﻻﻝ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻃﺎﺋﻔﺘﺎﻥ ...ﺇﱁ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃ ﹼﻥ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﳌﺆﻣﻦ ﻇﻠﻤﺎﹰ ﻣﻌﺼﻴﺔ ﻭﻣﻊ ﺫﻟﻚ ﲰـﻲ ﻛـﻼ
ﺍﻟﻔﺮﻳﻘﲔ ﻣﺆﻣﻨﺎﹰ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ[ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻦ ﺿﺮﻭﺭﻳﺎﺕ ﺍﻟﺪﻳﻦ ،ﻛﺤﺪﻭﺙ ﺍﻟﻌﺎﱂ ﻭﺣﺸﺮ ﺍﻷﺟﺴﺎﺩ
ﻭﻋﻠﻢ ﺍﷲ ﺑﺎﻟﻜﹼﻠﻴﺎﺕ ﻭﺍﳉﺰﺋﻴﺎﺕ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ،ﻓﻤﻦ ﻭﺍﻇـﺐ ﻃـﻮﻝ ﻋﻤـﺮﻩ ﻋﻠـﻰ ﺍﻟﻄﺎﻋـﺎﺕ
ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﻗﺪﻡ ﺍﻟﻌﺎﱂ ﺃﻭ ﻧﻔﻲ ﺍﳊﺸﺮ ﺃﻭ ﻧﻔـﻲ ﻋﻠﻤـﻪ ﺳـﺒﺤﺎﻧﻪ ﺑﺎﳉﺰﺋﻴـﺎﺕ ﻻ ﻳﻜـﻮﻥ ﻣـﻦ ﺃﻫـﻞ
!٢٥٧ ﺍﻟﻘﺒﻠﺔ ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ""١٢ .
ﻏﲑ ﺗﻮﺑﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻢ ،ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺎﺭﺗﻜﺎﻢ ﺍﻟﻜﺒﺎﺋﺮ ﺑﻌﺪ ﺍﻻﺗﻔﺎﻕ#
ﻋﻠﻰ ﺃ ﹼﻥ ﺫﻟﻚ ﻻ ﳚﻮﺯ ﻟﻐﲑ ﺍﳌﺆﻣﻦ ،ﻭﺍﺣﺘ ﺠﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺑﻮﺟﻬﲔ :ﺍﻷﻭﻝ :ﺃﻥﹼ
ﺍﻷﻣﺔ ﺑﻌﺪ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺃﻥﹼ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻓﺎﺳﻖ ،ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃﻧﻪ ﻣﺆﻣﻦ ﻭﻫﻮ
ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﺃﻭ ﻛﺎﻓﺮ ﻭﻫﻮ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺝ ،ﺃﻭ ﻣﻨﺎﻓﻖ ﻭﻫﻮ
ﻗﻮﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ،(١)ﻓﺄﺧﺬﻧﺎ) (٢ﺑﺎﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻭﺗﺮﻛﻨﺎ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ،ﻭﻗﻠﻨﺎ:
ﻫﻮ ﻓﺎﺳﻖ ﻟﻴﺲ ﲟﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ ﻭﻻ ﻣﻨﺎﻓﻖ ،ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﻫﺬﺍ ﺇﺣﺪﺍﺙ ﻟﻠﻘﻮﻝ
ﺍﳌﺨﺎﻟﻒ ﳌﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ) (٣ﻣﻦ ﻋﺪﻡ ﺍﳌﻨـﺰﻟﺔ ﺑﲔ ﺍﳌﻨـﺰﻟﺘﲔ ،ﻓﻴﻜﻮﻥ
) (١ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻗﻮﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ [ﻗـﺎﻝ ﰲ "ﺍﻟﻨـﱪﺍﺱ" :ﺍﳌـﺸﻬﻮﺭ ﺃﻧـﻪ ﻳﺮﻳـﺪ ﺑـﺬﻟﻚ ﺍﻟﻨﻔـﺎﻕ ﺍﻟـﺬﻱ ﻫـﻮ
ﺍﻟﻜﻔﺮ ﺍﳌﺒﻄﻦ ،ﻭﺃﻧﺎ ﺃﺳﺘﺒﻌﺪ ﺫﻟﻚ؛ ﻷﻧﻪ ﻣـﻦ ﺃﻭﻋﻴـﺔ ﺍﻟﺘﻔـﺴﲑ ﻭﺍﳊـﺪﻳﺚ ،ﻓﻜﻴـﻒ ﳜﻔـﻰ ﻋﻠﻴـﻪ ﺍﻟﻨـﺼﻮﺹ
ﺍﻟﻨﺎﻃﻘﺔ ﲞﻼﻓﻪ .ﻭﺍﳊﻖ ﺃ ﹼﻥ ﺍﻟﻨﻔﺎﻕ ﻧﻮﻋﺎﻥ :ﻧﻔﺎﻕ ﰲ ﺍﻟﺘﺼﺪﻳﻖ ،ﻭﻫﻮ ﺃﺷﺪ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺮ ،ﻭﻧﻔـﺎﻕ ﰲ ﺍﻟﻌﻤـﻞ
ﻭﻫﻮ ﺗﺮﻙ ﺍﻟﻄﺎﻋﺔ ﻭﻋﺪﻡ ﺗﻮﺍﻓﻖ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﰲ ﺧﻠﻮﺹ ﺍﻟﻌﻤﻞ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﻜﻔـﺮ ﻭﻫـﻮ ﻣـﺮﺍﺩ ﺍﳊـﺴﻦ
ﺍﻟﺒﺼﺮﻱ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺄﺧﺬﻧﺎ ...ﺇﱁ[ ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ ﻟﻌﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ،ﻓﺮﺟـﻊ ﻋﻤـﺮﻭ ﺇﱃ ﻣﺬﻫﺒـﻪ ﻛﻤـﺎ ﰲ
"ﺍﳌﻮﺍﻗﻒ" ،ﻭﻻ ﳜﻔﻰ ﺃﻥﹼ ﺇﻃﻼﻕ ﺍﻟﻔﺎﺳﻖ ﻋﻠﻰ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﲟﻌﲎ ﺃﻧﻪ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻻ ﲟﻌﲎ ﺃﻧﻪ
ﻟﻴﺲ ﲟﺆﻣﻦ ،ﻭﺍﳌﻌﺘﺰﻟﺔ ﻳﻄﻠﻘﻮﻧﻪ ﻋﻠﻴﻪ ﲟﻌﲎ ﺃﻧﻪ ﺧﺎﺭﺝ ﻋﻦ ﺍﻹﳝﺎﻥ ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻤﻊ ﻋﻠﻴـﻪ ﺑـﻞ ﻫـﻮ
ﺧﺮﻕ ﻟﻺﲨﺎﻉ١٢ .
) (٣ﻗﻮﻟﻪ] :ﳌﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ[ ﻻ ﻳﻘﺎﻝ :ﻻ ﺇﲨﺎﻉ ﻣﻊ ﳐﺎﻟﻔﺔ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮ ﻱ ،ﻓﺈﻧﻪ ﻗﺎﻝ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ
ﻣﻨﺎﻓﻖ ،ﻭﻳﻠﺰﻡ ﻣﻨﻪ ﺇﺛﺒﺎﺕ ﻣﻨـﺰﻟﺔ ﺑﲔ ﺍﳌﻨـﺰﻟﺘﲔ؛ ﻷﻧﺎ ﻧﻘـﻮﻝ :ﺇﻥﹼ ﺍﳊـﺴﻦ ﺇﳕـﺎ ﺃﺛﺒـﺖ ﺍﳌﻨــﺰﻟﺔ ﺑـﲔ ﺍﻟﻜﻔـﺮ
ﺍﺎﻫﺮ ﻭﺍﻹﳝﺎﻥ ،ﻻ ﺑﲔ ﻣﻄﻠﻖ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ،ﻓﺈ ﹼﻥ ﺍﻟﻨﻔﺎﻕ ﻛﻔﺮ ﻣﻀﻤﺮ ﺩﺍﺧﻞ ﰲ ﻣﻄﻠﻖ ﺍﻟﻜﻔﺮ ،ﻓﻴﻜﻮﻥ
ﻧﻔﻲ ﺍﳌﻨـﺰﻟﺔ ﺑﲔ ﺍﻟﻜﻔﺮ ﺍﳌﻄﻠﻖ ﻭﺍﻹﳝﺎﻥ ﳎﻤﻌﺎﹰ ﻋﻠﻴﻪ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ ،ﻫﺬﺍ .ﻭﻻ ﳜﻔﻰ ﺃﻧـﻪ
ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻛﺎﻓﺮﺍﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻨﺪ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮ ﻱ ،ﻭﺃﻣـﺎ ﻣـﺎ ﻗـ ﺪﻣﻨﺎ ﻣـﻦ ﻗـﻮﻝ
!٢٥٨ ﺻﺎﺣﺐ "ﺍﻟﻨﱪﺍﺱ" ﻓﻴﻠﺰﻡ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎﹰ ﻋﻨﺪﻩ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ".
ﺑﺎﻃ ﹰﻼ .ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻟﻴﺲ ﲟﺆﻣﻦ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃﻓﹶﻤ ﻦ ﹶﻛﺎ ﹶﻥ ﻣﺆﻣِﻨﺎ ﻛﹶﻤ ﻦ ﹶﻛﺎ ﹶﻥ#
ﹶﻓﺎﺳِﻘﹰﺎ﴾]ﺍﻟﺴﺠﺪﺓ [١٨ :ﺟﻌﻞ ﺍﳌﺆﻣﻦ ﻣﻘﺎﺑﻼﹰ ﻟﻠﻔﺎﺳﻖ ،ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﻻ
ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﻭﻫﻮ ﻣﺆﻣﻦ¼ ،ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻻ ﺇﳝﺎﻥ ﳌﻦ ﻻ
ﺃﻣﺎﻧﺔ ﻟﻪ¼ ،ﻭﻻ ﻛﺎﻓﺮٍ ﻟِﻤﺎ ﺗﻮﺍﺗﺮﺕ ﻣﻦ ﺃﻥﹼ ﺍﻷﻣﺔ ﻛﺎﻧﻮﺍ ﻻ ﻳﻘﺘﻠﻮﻧﻪ ﻭﻻ ﳚﺮﻭﻥ
ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺗ ﺪﻳﻦ ﻭﻳﺪﻓﹼﻨﻮﻧﻪ ﰲ ﻣﻘﺎﺑﺮ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺍﳌﺮﺍﺩ
ﺑﺎﻟﻔﺎﺳﻖ ﰲ ﺍﻵﻳﺔ ﻫﻮ ﺍﻟﻜﺎﻓﺮ ،ﻓﺈﻥﹼ ﺍﻟﻜﻔﺮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻔﺴﻮﻕ) ،(١ﻭﺍﳊﺪﻳﺚ
ﻭﺍﺭﺩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻐﻠﻴﻆ) (٢ﻭﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺰﺟﺮ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﺑﺪﻟﻴﻞ ﺍﻵﻳﺎﺕ
ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻔﺎﺳﻖ ﻣﺆﻣﻦ ،ﺣﱴ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﰊ ﺫﺭ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻪ ﻟﹶﻤﺎ ﺑﺎﻟﻎ ﰲ ﺍﻟﺴﺆﺍﻝ½ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ) (٣ﻋﻠﻰ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺫ ﺭ¼).(٤
) (١ﻗﻮﻟﻪ] :ﺃﻋﻈﻢ ﺍﻟﻔﺴﻮﻕ[ ﻭﺍﳌﻄﻠﻖ ﻳﻨﺼﺮﻑ ﺇﱃ ﺍﻟﻔﺮﺩ ﺍﻟﻜﺎﻣﻞ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻐﻠﻴﻆ ...ﺇﱁ[ ﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺍﳌﺮﻗـﺎﺓ" :ﺃﺻـﺤﺎﺑﻨﺎ ﺃﻭﻟـﻮﻩ ﺑـﺄﻥﹼ ﺍﳌـﺮﺍﺩ
ﺍﳌﺆﻣﻦ ﺍﻟﻜﺎﻣﻞ ﰲ ﺇﳝﺎﻧﻪ ﺃﻭ ﺫﻭ ﺃﻣﻦ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺍﳌﺮﺍﺩ ﺍﳌﺆﻣﻦ ﺍﳌﻄﻴﻊ ﷲ ،ﺃﻭ ﻣﻌﻨﺎﻩ ﺍﻟﺰﺟﺮ ﻭ
ﺍﻟﻮﻋﻴﺪ ﺃﻭ ﺍﻹﻧﺬﺍﺭ ﳌﺮﺗﻜﺐ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺴﻮﺀ ﺍﻟﻌﺎﻗﺒﺔ؛ ﺇﺫ ﻣﺮﺗﻜﺒﻬﺎ ﻻ ﻳﺆﻣﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻊ ﰲ ﺍﻟﻜﻔـﺮ ﺍﻟـﺬﻱ
ﻫﻮ ﺿﺪ ﺍﻹﳝﺎﻥ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ...ﺇﱁ[ ﺃﺧﺮﺝ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﰊ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ½ﻗﺎﻝ :ﺃﺗﻴﺖ ﺍﻟـﻨ ﱯ
ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻋﻠﻴﻪ ﺛﻮﺏ ﺃﺑﻴﺾ ﻭﻫﻮ ﻧﺎﺋﻢ ،ﺛﹸﻢ ﺃﺗﻴﺘﻪ ﻭﻗﺪ ﺍﺳﺘﻴﻘﻆ ،ﻓﻘﺎﻝ :ﻣﺎ ﻣﻦ ﻋﺒـﺪ ﻗـﺎﻝ:
½ﻻ ﺍﻟﻪ ﺇﻻﹼ ﺍﷲ¼ ﹸﺛﻢ ﻣﺎﺕ ﻋﻠـﻰ ﺫﻟـﻚ ﺇﻻﹼ ﺩﺧـﻞ ﺍﳉﻨـﺔ ،ﻗﻠـﺖ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳـﺮﻕ ،ﻗـﺎﻝ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ
ﺳﺮﻕ ،ﻗﻠﺖ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ،ﻗﺎﻝ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ،ﻗﻠﺖ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ،ﻗﺎﻝ :ﻭﺇﻥ ﺯﱏ
ﻭﺇﻥ ﺳﺮﻕ ﻋﻠﻰ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺫﺭ١٢ .¼
) (٤ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺫﺭ [ﺑﻔﺘﺢ ﺍﻟﻐﲔ ﻭﻛﺴﺮﻫﺎ ﻣﺎﺧﻮﺫ ﻣﻦ ½ﺍﻟﺮﻏﺎﻡ¼ ،ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ ،ﻳﻘﺎﻝ½ :ﺃﺭﻏﻢ ﺍﷲ
ﺃﻧﻔﻪ¼ ،ﺃﻱ :ﺃﻟﺼﻘﻪ ﺑﺎﻟﺮﻏﺎﻡ ﻭﺃﺫﹼﻟﻪ ،ﻓﻤﻌﻨﺎﻩ :ﻋﻠﻰ ﺫﻝﹼ ﻣﻦ ﺃﰊ ﺫﺭ ﻟﻮﻗﻮﻋﻪ ﳐﺎﻟﻔﹰﺎ ﳌﺎ ﻳﺮﻳﺪ ،ﻭﻗﻴﻞ :ﻋﻠﻰ ﻛﺮﺍﻫﺔ
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! "٢٥٩
ﻭﺍﺣﺘﺠﺖ ﺍﳋﻮﺍﺭﺝ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺃ ﹼﻥ ﺍﻟﻔﺎﺳﻖ ﻛﺎﻓﺮ ،ﻛﻘﻮﻟﻪ#
ﺗﻌﺎﱃ﴿:ﻭﻣﻦ ﹶﻟ ﻢ ﻳﺤ ﹸﻜﻢِ (١)ﺑﻤﺎ ﺃﹶﻧ ﺰﻝﹶ ﺍﻟﱠﻠﻪ ﹶﻓﹸﺄﻭﻟﹶﺌِﻚ ﻫﻢ ﺍﻟﹾﻜﹶﺎِﻓﺮﻭﻥ﴾]ﺍﳌﺎﺋﺪﺓ[٤٤ :
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻣﻦ ﻛﹶﹶﻔﺮ ﺑ ﻌﺪ ﹶﺫِﻟﻚ ﻓﹶﺄﹸﻭﻟﹶﺌِ ﻚ ﻫﻢ ﺍﹾﻟﻔﹶﺎﺳِﻘﹸﻮ ﹶﻥ﴾)] (٢ﺍﻟﻨﻮﺭ،[٥٥ :
ﻭﻛﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ) (٣ﻣﺘﻌ ﻤﺪﹰﺍ ﻓﻘﺪ ﻛﻔﺮ¼ ﻭﰲ ﺃﻥﹼ
ﺍﻟﻌﺬﺍﺏ) (٤ﳐﺘﺺ ﺑﺎﻟﻜﺎﻓﺮ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﻥﱠ ﺍﹾﻟﻌﺬﹶﺍ ﺏ ﻋﹶﻠﻰ ﻣ ﻦ ﻛﹶﺬﱠ ﺏ
ﻭﺗ ﻮﻟﱠﻰ﴾ ]ﻃﻪ﴿ ،[٤٨ :ﻻﹶﻳ ﺼ ﹶﻼﻫﺎ ﺇِ ﱠﻻ ﺍ َﻷ ﺷﹶﻘﻰ ﺍﻟﱠ ِﺬﻱ ﻛﹶ ﱠﺬ ﺏ ﻭﺗﻮﱠﻟﻰ﴾]ﺍﻟﻠﻴﻞ:
ﻣﻨﻪ ،ﻭﺇﳕﺎ ﻗﺎﻟﻪ ﻻﺳﺘﺒﻌﺎﺩﻩ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﺰﺍﱐ ﺍﻟﺴﺎﺭﻕ ﺍﳌﻨﺘﻬﻚ ﻟﻠﺤﺮﻣﺔ ،ﻭﺍﺳـﺘﻌﻈﺎﻣﻪ ﺫﻟـﻚ ﻭﺗـﺼ ﻮﺭ ﺃﰊ ﺫ ﺭ
ﺑﺼﻮﺭﺓ ﺍﻟﻜﺎﺭﻩ ﺍﳌﺎﻧﻊ ﻟﺸ ﺪﺓ ﻧﻔﺮﺗﻪ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﺃﻫﻠﻬﺎ ،ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ "ﺷﺮﺡ ﻣﺴﻠﻢ"١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﻣﻦ ﱂ ﳛﻜﻢ ...ﺇﱁ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃ ﹼﻥ ﻛﻠﻤـﺔ "ﻣـﻦ" ﻋﺎﻣـﺔ ﻳﺘﻨـﺎﻭﻝ ﺍﻟﻔﺎﺳـﻖ ،ﻭﺍﳉـﻮﺍﺏ ﺃ ﹼﻥ
ﺍﳊﻜﻢ ﺑﺎﻟﺸﻲﺀ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ،ﻭﻻ ﻧﺰﺍﻉ ﰲ ﻛﻔﺮ ﻣﻦ ﱂ ﳛﻜﻢ ،ﺃﻱ :ﱂ ﻳﺼﺪﻕ ﺑـﺸﻲﺀ ﻣِ ﻤـﺎ ﺃﻧـﺰﻝ ﺍﷲ
ﺗﻌﺎﱃ" ١٢ .ﺧﻴﺎﱄ"
) (٢ﻗﻮﻟﻪ] :ﻫﻢ ﺍﻟﻔﺎﺳﻘﻮﻥ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃ ﹼﻥ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋـﱪ ﻳﻔﻴـﺪ ﺍﻟﻘـﺼﺮ ،ﻓﻌﻠـﻢ ﺃﻥ ﻻ
ﻓﺎﺳﻖ ﺳﻮﻯ ﺍﻟﻜﺎﻓﺮ ،ﻭﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻫﻢ ﺍﻟﻜﺎﻣﻠﻮﻥ ﰲ ﺍﻟﻔﺴﻖ ﺇ ﹼﻻ ﺃﻧﻪ ﺗﺮﻙ ﺇﻇﻬﺎﺭ ﺍﻟﻘﻴﺪ ﻭﺟﻌﻞ ﻣﻄﻠـﻖ
ﺍﻟﻜﻔﺮ ﻣﻘﺼﻮﺭﺍﹰ ﻋﻠﻴﻬﻢ ﺍﺩﻋﺎﺀ ﻣﺒﺎﻟﻐﺔ ،ﻭﺇ ﹼﻻ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺴﻖ ﻣﻘﺼﻮﺭﹰﺍ ﻋﻠﻰ ﻣﻦ ﻛﻔﺮ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ،ﻭﻟﻴﺲ
ﻛﺬﻟﻚ ﻓﺈﻥﹼ ﺍﻟﻔﺎﺳﻖ ﻳﺘﻨﺎﻭﻝ ﻣﻦ ﻛﻔﺮ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻭﻗﺒﻠﻪ ﺇﲨﺎﻋﹰﺎ ،ﻛﺬﺍ ﰲ "ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ...ﺇﱁ[ ﻭﺍﳉﻮﺍﺏ ﺃﻧﻪ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺘﺮﻙ ﻣﺴﺘﺤ ﻼ ﺃﻭ ﻋﻠﻰ ﻛﻔـﺮﺍﻥ ﺍﻟﻨﻌﻤـﺔ ،ﻻ
ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻹﳝﺎﻥ ،ﺃﻭ ﻣﻌﻨﺎﻩ ﻗﺎﺭﺑﻪ ﺍﻟﻜﻔﺮ ﻭﻭﺟﻮﻩ ﺃﺧﺮ ﺃﻳﻀﺎﹰ ﻣﺬﻛﻮﺭﺓ ﰲ ﺍﳌﻄﻮﻻﺕ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃ ﹼﻥ ﺍﻟﻌﺬﺍﺏ ...ﺇﱁ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻥﹼ ﺗﻌﺮﻳﻒ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﳊﺼﺮﻩ ﻋﻠﻰ ﺍﳌﺴﻨﺪ ،ﻓﻴﻔﻴـﺪ ﺣـﺼﺮ
ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﳌﻜ ﹼﺬﺏ ﻭﻫﻮ ﻛﺎﻓﺮ ،ﻭﻻ ﺷﻚ ﺃﻥﹼ ﺍﻟﻔﺎﺳﻖ ﻳﻌ ﹼﺬﺏ؛ ﳌﺎ ﻭﺭﺩ ﻓﻴﻪ ﺍﻟﻮﻋﻴﺪ .ﻭﺃﺟﻴﺐ ﻋﻨﻪ ﺑﻮﺟﻮﻩ،
!٢٦٠ ﻣﻨﻬﺎ ﺃ ﹼﻥ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺨﹼﻠﺪ ،ﻛﺬﺍ ﰲ ﺍﳊﻮﺍﺷﻲ"١٢ .
[١٦-١٥ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِ ﱠﻥ ﺍﹾﻟﺨِﺰ ﻱ ﺍﻟﹾﻴﻮﻡ (١)ﻭﺍﻟﺴﻮﺀَ ﻋﹶﻠﻰ#
ﺍﹾﻟﻜﹶﺎِﻓ ِﺮﻳ ﻦ﴾]ﺍﻟﻨﺤﻞ [٢٧ :ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻭﺍﳉﻮﺍﺏ :ﺃﹼﺎ ﻣﺘﺮﻭﻛﺔ ﺍﻟﻈﺎﻫﺮ
ﻟﻠﻨﺼﻮﺹ ﺍﻟﻨﺎﻃﻘﺔ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻟﻴﺲ ﺑﻜﺎﻓﺮ ﻭﺍﻹﲨﺎﻉ ﺍﳌﻨﻌﻘﺪ ﻋﻠﻰ
ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﻣﺮ ،ﻭﺍﳋﻮﺍﺭﺝ) (٢ﺧﻮﺍﺭﺝ ﻋﻤﺎ ﺍﻧﻌﻘﺪ ﻋﻠﻴﻪ ﺍﻹﲨﺎﻉ ،ﻓﻼ ﺍﻋﺘﺪﺍﺩ
ﻢ) .ﻭﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ() (٣ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ،ﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ
ﰲ ﺃﻧﻪ ﻫﻞ ﳚﻮﺯ ﻋﻘ ﹰﻼ ﺃﻡ ﻻ؟ ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ) (٤ﺇﱃ ﺃﻧﻪ ﳚﻮﺯ ﻋﻘﻼﹰ) ،(٥ﻭﺇﳕﺎ
) (١ﻗﻮﻟﻪ] :ﺇﻥﹼ ﺍﳋﺰﻱ ﺍﻟﻴﻮﻡ ...ﺇﱁ[ ﺗﻘﺮﻳﺮ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻥﹼ ﺍﻟﻔﺎﺳﻖ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻭﻛ ﹼﻞ ﻣﻦ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻓﻬـﻮ ﳐـﺰ ﻱ
ﻟﻶﻳﺔ ﺍﻷﻭﱃ ،ﻭﻛ ﹼﻞ ﳐﺰﻱ ﻛﺎﻓﺮ ﻟﻶﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻗﻠﻨﺎ :ﺍﳌﻔﺮﺩ ﺍﶈﹼﻠﻰ ﺑﺎﻟﻼﻡ ﻻﻋﻤﻮﻡ ﻟﻪ ﻋﻨﺪﻧﺎ ،ﻓﻼ ﻳﻠﺰﻡ ﺍﳓـﺼﺎﺭ
ﺍﳋﺰﻱ ﻣﻄﻠﻘﺎﹰ ﰲ ﺍﻟﻜﺎﻓﺮ ،ﺃﻭ ﻧﻘﻮﻝ :ﺍﳌﺮﺍﺩ ﺑﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻋﻤﻮﻣﻪ ﺍﳋﺰﻱ ﺍﻟﻜﺎﻣﻞ ،ﻓﻴﻠﺰﻡ ﺣﻴﻨﺌﺬ ﺍﳓﺼﺎﺭ ﺃﻓـﺮﺍﺩﻩ
ﰲ ﺍﻟﻜﺎﻓﺮ ،ﻻ ﺍﳓﺼﺎﺭ ﺃﻓﺮﺍﺩ ﺍﳋﺰﻱ ﻣﻄﻠﻘﺎﹰ ﻓﻴﻪ ،ﻗﺎﻟﻪ ﺍﻟﺴﻴﺪ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﳋﻮﺍﺭﺝ ...ﺇﱁ[ ﺟـﻮﺍﺏ ﺳـﺆﺍﻝ ﻳـﻮﺭﺩ ﻫﺎﻫﻨـﺎ ﻭﻫـﻮ ﺃﻧـﻪ ﻛﻴـﻒ ﻳﻨﻌﻘـﺪ ﺍﻹﲨـﺎﻉ ﻣـﻊ ﳐﺎﻟﻔـﺔ
ﺍﳋﻮﺍﺭﺝ ،ﻓﺄﺟﺎﺑﻪ ﺑﺄﻥﹼ ﳐﺎﻟﻔﺔ ﺍﳋﻮﺍﺭﺝ ﻻ ﺗﻀ ﺮ ﺍﻹﲨﺎﻉ ،ﻓﺈﻧﻪ ﻗﺪ ﺍﻧﻌﻘﺪ ﻗﺒﻠﻬﻢ ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣـﺮﺍﺩ
ﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ﺃﻥﹼ ﺍﳌﻌﺘﱪ ﺇﳕﺎ ﻫﻮ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﺍﳋﻮﺍﺭﺝ ﺧﺎﺭﺟﻮﻥ ﻋﻨﻬﻢ ،ﻓﻬﻢ ﻟﻴـﺴﻮﺍ ﻣـﻦ ﺃﻫـﻞ
ﺍﻹﲨﺎﻉ ﺣﱴ ﻳﻌﺘﺪ ﻢ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ[ ﻣﻘﺘﺒﺲ ﻣﻦ ﺍﻵﻳﺔ ،ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻜﻔﺮ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﻛﺎﻥ ﻧﻔﺎﻗـﹰﺎ ﺃﻭ ﺍﺭﺗـﺪﺍﺩﹰﺍ ﺃﻭ
ﺗﺪﻳﻨﺎ ﺑﺒﻌﺾ ﺍﻷﺩﻳﺎﻥ ﺍﳌﻨﺴﻮﺧﺔ ،ﻛﺎﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺮ ،ﻭﺇﳕﺎ ﻋﺒـﺮ ﻋـﻦ ﺍﻟﻜﻔـﺮ
ﺑﺎﻟﺸﺮﻙ؛ ﻷﻥﹼ ﻛﻔﺎﺭ ﺍﻟﻌﺮﺏ ﻛﺎﻧﻮﺍ ﻣﺸﺮﻛﲔ ،ﻭﻫﺬﺍ ﻛﻠﹼﻪ ﺇﺫﺍ ﻣﺎﺕ ﻣﻦ ﻏﲑ ﺗﻮﺑﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﻌﻀﻬﻢ[ ﺃﻱ :ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﳚﻮﺯ ﻋﻘﻼﹰ[ ﺇﺫ ﺍﻟﻌﻘﻞ ﻻ ﻳﺴﺘﻘ ﹼﻞ ﲟﻌﺮﻓﺔ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻋﻨﺪﻫﻢ ﻭﻻ ﻳﻘـﺒﺢ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ ﺷـﻲﺀ.
" ١٢ﻥ""
!٢٦١
ﻋﻠﻢ ﻋﺪﻣﻪ ﺑﺪﻟﻴﻞ ﺍﻟﺴﻤﻊ ،ﻭﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﳝﺘﻨﻊ) (١ﻋﻘ ﹰﻼ؛ ﻷﻥﹼ ﻗﻀﻴﺔ ﺍﳊﻜﻤﺔ)#(٢
ﺍﻟﺘﻔﺮﻗﺔ) (٣ﺑﲔ ﺍﳌﺴﻲﺀ ﻭﺍﶈﺴﻦ ﻭﺍﻟﻜﻔﺮ ﺎﻳﺔ) (٤ﰲ ﺍﳉﻨﺎﻳﺔ ﻻ ﳛﺘﻤﻞ ﺍﻹﺑﺎﺣﺔ
ﻭﺭﻓﻊ ﺍﳊﺮﻣﺔ ﺃﺻﻼﹰ ،ﻓﻼ ﳛﺘﻤﻞ ﺍﻟﻌﻔﻮ ﻭﺭﻓﻊ ﺍﻟﻐﺮﺍﻣﺔ .ﻭﺃﻳﻀﹰﺎ ﺍﻟﻜﺎﻓﺮ ﻳﻌﺘﻘﺪﻩ
ﺣﻘﹼﺎﹰ ﻭﻻ ﻳﻄﻠﺐ ﻟﻪ ﻋﻔﻮﹰﺍ ﻭ ﻣﻐﻔﺮﺓﹰ ،ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﺣﻜﻤﺔ .ﻭﺃﻳﻀﹰﺎ ﻫﻮ
ﺍﻋﺘﻘﺎﺩ ﺍﻷﺑﺪ) (٥ﻓﻴﻮﺟﺐ ﺟﺰﺍﺀ ﺍﻷﺑﺪ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﺳﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ) .ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ
ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ( ﻣﻊ ﺍﻟﺘﻮﺑﺔ ﺃﻭ ﺑﺪﻭﺎ ﺧﻼﻓﺎﹰ ﻟﻠﻤﻌﺘﺰﻟﺔ)،(٦
ﻭﰲ ﺗﻘﺮﻳﺮ ﺍﳊﻜﻢ) (٧ﻣﻼﺣﻈﺔ ﻟﻶﻳﺔ ﺍﻟﺪﺍﹼﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺗﻪ ،ﻭﺍﻵﻳﺎﺕ)............ (٨
) (١ﻗﻮﻟﻪ] :ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﳝﺘﻨﻊ[ ﻭﻫﻢ ﺍﳌﻌﺘﺰﻟﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ﻣﻦ ﺍﻟﻘﺒﺢ ﺍﻟﻌﻘﻠ ﻲ ﻭﻭﺟﻮﺏ ﺭﻋﺎﻳﺔ ﻣﻘﺘﻀﻰ
ﺍﳊﻜﻤﺔ ﻭﺍﻣﺘﻨﺎﻉ ﺧﻼﻓﻪ ﺑﺎﻟﺬﺍﺕ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻗﻀﻴﺔ ﺍﳊﻜﻤﺔ ...ﺇﱁ[ ﺃﻱ :ﻣﻘﺘﻀﻰ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﻟﻮ ﱂ ﻳﻌ ﹼﺬﺏ ﺍﻟﻜـﺎﻓﺮ ﺃﻭ
ﻋ ﹼﺬﺏ ﻣﺪﺓ ﺛﹸ ﻢ ﺃﺩﺧﻞ ﺍﳉﻨﺔ ،ﱂ ﻳﻜﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﻜﺎﻓﺮ ﻭﺍﳌﺆﻣﻦ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺘﻔﺮﻗﺔ ...ﺇﱁ[ ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧـﺎ ﻻ ﻧـﺴﻠﹼﻢ ﺃ ﹼﻥ ﻣﻘﺘـﻀﻰ ﺍﳊﻜﻤـﺔ ﺍﻟﺘﻔﺮﻗـﺔ ﺑـﲔ ﺍﶈـﺴﻦ ﻭﺍﳌـﺴﻲﺀ
ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻋﺪﻡ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻨـﻬﻤﺎ ﺣﻜﻤـﺔ ﺃﺧـﺮﻯ ﺧﻔﻴـﺔ ﻻ ﻧﻄﹼﻠـﻊ ﻋﻠﻴﻬـﺎ ،ﻭﺇﻥ ﺳـﹼﻠﻤﻨﺎﻩ ﻓﻴﺠـﻮﺯ ﺃﻥ
ﻳﻜﻮﻥ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ ﺑﻮﺟﻪ ﺁﺧﺮ ﻣﺜﻞ ﺇﺛﺎﺑﺔ ﺍﶈﺴﻦ ﺩﻭﻥ ﺍﳌﺴﻲﺀ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﻜﻔﺮ ﺎﻳﺔ ...ﺇﱁ[ ﻓﻴﻪ ﺃﻧﺎ ﻻ ﻧـﺴﻠﹼﻢ ﺃﻥﹼ ﺍﻟﻜﻔﺮﻟﻜﻮﻧـﻪ ﺎﻳـﺔ ﰲ ﺍﳉﻨﺎﻳـﺔ ﻻ ﳛﺘﻤـﻞ ﺍﻟﻌﻔـﻮ؛ ﻷ ﹼﻥ
ﺎﻳﺔ ﺍﻟﻜﺮﻡ ﺗﻘﻀﻲ ﺍﻟﻌﻔﻮ ﻋﻦ ﺎﻳﺔ ﺍﳉﻨﺎﻳﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﻋﺘﻘﺎﺩ ﺍﻷﺑﺪ[ ﺃﻱ :ﺍﻋﺘﻘﺎﺩ ﻣﺆﺑـﺪ ﰲ ﻗﻠﺒـﻪ ،ﻭﻫـﻮ ﻳـﻮ ﺩ ﺍﻟـﺪﻭﺍﻡ ﻋﻠﻴـﻪ ﻟـﻮ ﻋـﺎﺵ ،ﲞـﻼﻑ ﺍﳌـﺆﻣﻦ
ﺍﻟﻌﺎﺻﻲ ،ﻓﺈﻧﻪ ﻻ ﻳﺮﻳﺪ ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ،ﺑﻞ ﻳﺮﺟﻮ ﺃﻥ ﻳﻮﻓﹼﻖ ﻟﻠﺘﻮﺑﺔ ﻋﻨﻬﺎ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺧﻼﻓﺎﹰ ﻟﻠﻤﻌﺘﺰﻟﺔ[ ﻓﺈﻧﻬﻢ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﻐﻔﺮ ﺍﻟﻜﺒﲑﺓ ﺑﻼ ﺗﻮﺑﺔ١٢ .
) (٧ﻗﻮﻟﻪ] :ﰲ ﺗﻘﺮﻳﺮ ﺍﳊﻜﻢ ...ﺇﱁ[ ﺃﻱ :ﰲ ﺗﻘﺮﻳﺮ ﺣﻜﻢ ﻏﻔـﺮﺍﻥ ﻣـﺎﺩﻭﻥ ﺍﻟﻜﻔـﺮ ﳌـﻦ ﻳـﺸﺎﺀ ـﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓ
ﺍﳌﻘﺘﺒﺴﺔ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺛﺒﺖ ﺑﺎﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ١٢ .
) (٨ﻗﻮﻟﻪ] :ﻭﺍﻵﻳﺎﺕ[ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﹶﻻ ﺗﻘﹾﻨ ﹸﻄﻮﺍ ِﻣ ﻦ ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ ِﺇﻥﱠ ﺍﻟﱠﻠﻪ ﻳ ﻐِﻔﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺟِ ﻤﻴﻌﺎ﴾]ﺍﻟﺰﻣﺮ،[٥٣ :
Å
! "٢٦٢
ﻭﺍﻷﺣﺎﺩﻳﺚ) (١ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ ،ﻭﺍﳌﻌﺘﺰﻟﺔ ﳜ ﺼﺼﻮﺎ ﺑﺎﻟﺼﻐﺎﺋﺮ#
ﻭﺑﺎﻟﻜﺒﺎﺋﺮ ﺍﳌﻘﺮﻭﻧﺔ ﺑﺎﻟﺘﻮﺑﺔ ،ﻭﲤﺴﻜﻮﺍ ﺑﻮﺟﻬﲔ :ﺍﻷ ﻭﻝ :ﺍﻵﻳﺎﺕ) (٢ﻭﺍﻷﺣﺎﺩﻳﺚ
ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻭﻋﻴﺪ ﺍﻟﻌﺼﺎﺓ ،ﻭﺍﳉﻮﺍﺏ) :(٣ﺃﹼﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻋﻤﻮﻣﻬﺎ ﺇﳕﺎ ﺗﺪﻝﹼ
ﻋﻠﻰ ﺍﻟﻮﻗﻮﻉ ﺩﻭﻥ ﺍﻟﻮﺟﻮﺏ ،ﻭﻗﺪ ﻛﺜﺮﺕ ﺍﻟﻨﺼﻮﺹ) (٤ﰲ ﺍﻟﻌﻔﻮ ﻓﻴﺨ ﺼﺺ
ﺍﳌﺬﻧﺐ ﺍﳌﻐﻔﻮﺭ ﻋﻦ ﻋﻤﻮﻣﺎﺕ ﺍﻟﻮﻋﻴﺪ ،ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ) (٥ﺃﻥﹼ ﺍﳋﻠﻒ ﰲ
ﺍﻟﻮﻋﻴﺪ ﻛﺮﻡ ،ﻓﻴﺠﻮﺯ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﶈﹼﻘﻘﻮﻥ ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻛﻴﻒ ﻭﻫﻮ
ﺗﺒﺪﻳﻞ ﻟﻠﻘﻮﻝ) ،(٦ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻳﺒﺪ ﹸﻝ ﺍﹾﻟﹶﻘ ﻮﻝﹸ ﹶﻟ ﺪ ﻱ﴾]ﻕ،[٢٩ :
ﻓﻬﻲ ﺷﺎﻣﻠﺔ ﻟﻠﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ﲨﻴﻌﺎﹰ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻘﺘﺮﻧﺔ ﺑﺎﻟﺘﻮﺑﺔ ﺃﻡ ﻻ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﺍﻷﺣﺎﺩﻳﺚ[ ﻛﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﻣﻦ ﻋﻠﻢ ﺃ ﹼﱐ ﺫﻭ ﻗـﺪﺭﺓ ﻋﻠـﻰ ﻣﻐﻔـﺮﺓ ﺍﻟـﺬﻧﻮﺏ ﻏﻔـﺮﺕ ﻟـﻪ ﻭﻻ
ﺃﺑﺎﱄ ﻣﺎ ﱂ ﻳﺸﺮﻙ ﰊ ﺷﻴﺌﹰﺎ¼ ﺭﻭﺍﻩ ﰲ "ﺷﺮﺡ ﺍﻟﺴﻨﺔ"" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺍﻵﻳﺎﺕ ...ﺇﱁ[ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣ ﻦ ﻳﻘﹾﺘﻞﹾ ﻣ ﺆﻣِﻨﺎ ﻣﺘﻌﻤ ﺪﺍ ﹶﻓ ﺠ ﺰﺍﺅﻩ ﺟ ﻬـﻨ ﻢ ﺧﺎﻟِـ ﺪﺍ ﻓِﻴ ﻬـﺎ﴾]ﺍﻟﻨـﺴﺎﺀ:
،[٩٣ﻓﻠﻮﱂ ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﺍﻟﻜﺒﲑﺓ ﻭﻋﻔﺎ ﻟﺰﻡ ﺍﳋﻠﻒ ﰲ ﻭﻋﻴﺪﻩ ،ﻭﺍﻟﻜﺬﺏ ﰲ ﺧﱪﻩ ﻭﺇﻤﺎ ﳏﺎﻻﻥ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﳉﻮﺍﺏ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺃﻧـﺎ ﻻ ﻧـﺴﹼﻠﻢ ﻋﻤـﻮﻡ ﺍﻵﻳـﺎﺕ ﻭﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟـﻮﺍﺭﺩﺓ ﰲ ﻭﻋﻴـﺪ ﺍﻟﻌـﺼﺎﺓ
ﻟﻠﻤﺴﻠﻤﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ،ﺑﻞ ﺍﳌﺮﺍﺩ ﺑﻌﺾ ﺍﻟﻌﺼﺎﺓ ﻭﻫﻢ ﺍﻟﻜﹼﻔﺎﺭ ﻭﺑﻌﺾ ﻓﺴﺎﻕ ﺍﳌﺆﻣﻨﲔ ،ﻭﺇﻥ ﺳـﻠﹼﻤﻨﺎﻩ ﻓﺈﳕـﺎ
ﻫﻲ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﳎ ﺮﺩ ﺍﻟﻮﻗﻮﻉ ﻻ ﺍﻟﻮﺟﻮﺏ ﺍﻟﺬﻱ ﻛﻼﻣﻨﺎ ﻓﻴﻪ١٢ .
) (٤ﻗﻮﻟﻪ ]:ﻭﻗﺪ ﻛﺜﺮﺕ ﺍﻟﻨﺼﻮﺹ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺁﺧﺮ ﻣﺎ ﳏﺼﻠﻪ ﺃﻧﺎ ﻟﻮ ﺳﹼﻠﻤﻨﺎ ﺃﻥﹼ ﻧـﺼﻮﺹ ﺍﻟﻮﻋﻴـﺪ ﻋﺎﻣـﺔ،
ﻓﻨﻘﻮﻝ :ﺇﺎ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺧﺺ ﻣﻨﻪ ﺍﻟﺒﻌﺾ ،ﻓﺈ ﹼﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻗﺪ ﻭﺭﺩ ﰲ ﻋﻔﻮ ﺍﻟﻌﺼﺎﺓ ﻭﻏﻔـﺮﺍﻢ
ﺃﻳﻀﺎﹰ ،ﻓﻼ ﺑ ﺪ ﺃﻥ ﳜﺼﺺ ﺍﳌﺬﻧﺐ ﺍﳌﻐﻔﻮﺭ ﻣﻦ ﻋﻤﻮﻣﺎﺕ ﺍﻟﻮﻋﻴﺪ ﻟﻴﻤﻜﻦ ﺍﳉﻤﻊ ﺑـﲔ ﺍﻟﻨـﺼﻮﺹ ﰲ ﺣـﻖ
ﺍﻟﻌﻤﻞ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺯﻋﻢ ﺑﻌﻀﻬﻢ ...ﺇﱁ[ ﺃﻱ :ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﻫﺬﺍ ﺃﻳﻀﺎﹰ ﺟﻮﺍﺏ ﺁﺧﺮ ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺍﻟﻜﺬﺏ ﺍﻟﻘﺒـﻴﺢ
ﻫﻮ ﺍﳋﻠﻒ ﰲ ﺍﻟﻮﻋﺪ ﻻ ﰲ ﺍﻟﻮﻋﻴﺪ؛ ﻷﻧﻪ ﻳﻨﺒﺊ ﻋﻦ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻜﺮﻡ ﻭﻫﻮ ﳏﻤﻮﺩ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻫﻮ ﺗﺒﺪﻳﻞ ﻟﻠﻘﻮﻝ[ ﺑﻞ ﻫﻮ ﻛﺬﺏ ﻣﻨﺘ ٍﻒ ﰲ ﺣﹼﻘﻪ ﺗﻌﺎﱃ ﺑﺎﻹﲨﺎﻉ ،ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄ :ﻟﻌ ﹼﻞ ﻣﺮﺍﺩﻫﻢ
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! "٢٦٣
ﺍﻟﺜﺎﱐ :ﺃ ﹼﻥ ﺍﳌﺬﻧﺐ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﺫﻧﺒﻪ ﻛﺎﻥ ﺫﻟﻚ ﺗﻘﺮﻳﺮﹰﺍ ﻟﻪ ﻋﻠﻰ#
ﺍﻟﺬﻧﺐ ﻭﺇﻏﺮﺍﺀ ﻟﻠﻐﲑ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﻳﻨﺎﰲ ﺣﻜﻤﺔ) (١ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ،ﻭﺍﳉﻮﺍﺏ :ﺃ ﹼﻥ
ﳎﺮﺩ ﺟﻮﺍﺯ ﺍﻟﻌﻔﻮ ﻻ ﻳﻮﺟﺐ ﻇ ﻦ ﻋﺪﻡ ﺍﻟﻌﻘﺎﺏ ﻓﻀ ﹰﻼ ﻋﻦ ﺍﻟﻌﻠﻢ ،ﻛﻴﻒ
ﻭﺍﻟﻌﻤﻮﻣﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻮﻋﻴﺪ ﺍﳌﻘﺮﻭﻧﺔ ﺑﻐﺎﻳﺔ ﻣﻦ ﺍﻟﺘﻬﺪﻳﺪ ﺗﺮﺟﺢ ﺟﺎﻧﺐ
ﺍﻟﻮﻗﻮﻉ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻛ ﹼﻞ ﻭﺍﺣﺪ ،ﻭﻛﻔﻰ ﺑﻪ ﺯﺍﺟﺮﹰﺍ)) .(٢ﻭﳚﻮﺯ ﺍﻟﻌﻘﺎﺏ) (٣ﻋﻠﻰ
ﺍﻟﺼﻐﲑﺓ( ﺳﻮﺍﺀ ﺍﺟﺘﻨﺐ ﻣﺮﺗﻜﺒﻬﺎ ﺍﻟﻜﺒﲑﺓ ﺃﻡ ﻻ)............................... (٤
ﺃﻥﹼ ﺍﻟﻜﺮﱘ ﺇﺫﺍ ﺃﺧﱪ ﺑﺎﻟﻮﻋﻴﺪ ﻓﺎﻟﻼﺋﻖ ﺑﺸﺎﻧﻪ ﺃﻥ ﻳﺒﲏ ﺇﺧﺒﺎﺭﻩ ﻋﻠﻰ ﺍﳌﺸﻴﺌﺔ ،ﻭﺇﻥ ﱂ ﻳـﺼ ﺮﺡ ﺑـﺬﻟﻚ ﲞـﻼﻑ
ﺍﻟﻮﻋﺪ ،ﻓﻼ ﻛﺬﺏ ﻭﻻ ﺗﺒﺪﻳﻞ ،ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﺍـﺪﺩ ﺍﻷﻋﻈـﻢ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ ﺭﺿـﺎ ﺧـﺎﻥ ﻗـ ﺪﺱ ﺳـﺮﻩ :ﻣـﺎ
ﳏﺼﻠﻪ ﺃﻥﹼ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻮﺯﻳﻦ ﳋﻠﻒ ﺍﻟﻮﻋﻴﺪ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺇ ﹼﻻ ﻋﺪﻡ ﺇﻳﻘﺎﻉ ﻣﺎ ﺃﻭﻋﺪ ﺑﻪ ﻟﻄﻔﹰﺎ ﻭﻛﺮﻣـﺎﹰ ،ﻭﻫـﻮ
ﻋﲔ ﺍﻟﻌﻔﻮ ﺃﻭ ﻣﺴﺎﻭ ﻟﻪ ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺪ ﺍﻧﻌﻘﺪ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻭﻗﻮﻋـﻪ ﻓـﻀﻼﹰ ﻋـﻦ ﺍﳉـﻮﺍﺯ ،ﻭﺃﻣـﺎ ﺍﳋﻠـﻒ
ﲟﻌﲎ ﺗﺒﺪﻳﻞ ﺍﻟﻘﻮﻝ ﻭﺗﻜﺬﻳﺐ ﺍﳋﱪ ﻓﻬـﻢ ﻳﺘﺤﺎﺷـﻮﻥ ﻋـﻦ ﺫﻟـﻚ ،ﺑـﻞ ﻳﻘﻮﻟـﻮﻥ ﺑﺎﻣﺘﻨﺎﻋـﻪ ،ﻓـﺎﳋﻠﻒ ﲟﻌـﲎ
ﺍﻟﺘﺒﺪﻳﻞ ﳏﺎﻝ ﺑﺎﻹﲨﺎﻉ ﻓﺈﺫﻥ ﻻ ﻧﺰﺍﻉ ﺇ ﹼﻻ ﰲ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﳋﻠﻒ ﰲ ﺟﻨﺎﺑﻪ ﺗﻌﺎﱃ ،ﻓﺎﻮﺯﻭﻥ ﺯﻋﻤﻮﺍ ﺃﻥﹼ
ﺍﳋﻠﻒ ﰲ ﺍﻟﻮﻋﻴﺪ ﺇﳕﺎ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻜﺮﻡ ﻭﻫﻮ ﳏﻤﻮﺩ ،ﻓﻘﺎﻟﻮﺍ ﲜﻮﺍﺯﻩ ،ﻭﺍﶈﻘﹼﻘـﻮﻥ ﺭﺃﻭﺍ ﺃ ﹼﻥ ﻟﻔـﻆ
ﺍﳋﻠﻒ ﻳﻮﻫﻢ ﺗﺒﺪﻳﻞ ﺍﻟﻘﻮﻝ ﻭﻫﻮ ﳏﺎﻝ ﻓﺘﺤﺎﺷﻮﺍ ﻋﻦ ﺫﻟﻚ ﻭﻣﻨﻌﻮﻩ ،ﻫﺬﺍ .ﻭﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺭﺳﺎﻟﺘﻪ ﻗﺪﺱ ﺳ ﺮﻩ
"ﺳﺒﺤﺎﻥ ﺍﻟﺴﺒﻮﺡ ﻋﻦ ﻋﻴﺐ ﻛﺬﺏ ﻣﻘﺒﻮﺡ"١٢ .
) (١ﻗﻮﻟﻪ] :ﻳﻨﺎﰲ ﺣﻜﻤﺔ ...ﺇﱁ[ ﻷ ﹼﻥ ﺍﳊﻜﻤﺔ ﰲ ﺇﺭﺳﺎﳍﻢ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺰﺟﺮ ﻋﻦ ﺍﳌﻌﺎﺻﻲ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻛﻔﻰ ﺑﻪ ﺯﺍﺟﺮﹰﺍ[ ﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ ﻭﺍﻟﻀﻤﲑ ﺍـﺮﻭﺭ ﻓﺎﻋـﻞ ½ﻛﻔـﻰ¼ ،ﻭ½ﺯﺍﺟـﺮﹰﺍ¼ ﺣـﺎﻝ ﺃﻭ ﲤﻴﻴـﺰ ،ﺃﻱ:
ﻛﻔﻰ ﺗﺮﺟﺢ ﺍﻟﻮﻗﻮﻉ ﺯﺍﺟﺮﺍﹰ ﻟﻠﻤﺬﻧﺐ ،ﻓـﺈ ﹼﻥ ﺍﻟﻌﺎﻗـﻞ ﳛﺘـﺮﺯ ﻋـﻦ ﺍﻟﻄﺮﻳـﻖ ﺍﻟـﺬﻱ ﻋﻠﻴـﻪ ﺍﻟـﺴﺒﺎﻉ ﻭﺇﻥ ﻛﺎﻧـﺖ
ﺍﻟﺴﻼﻣﺔ ﺟﺎﺋﺰﺓ"١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﳚﻮﺯ ﺍﻟﻌﻘﺎﺏ ...ﺇﱁ[ ﺃﻱ :ﻣﻦ ﻏﲑ ﻗﻄﻊ ﺑﺎﻟﻮﻗﻮﻉ ﻭﻋﺪﻣﻪ ﻟﻌﺪﻡ ﻗﻴﺎﻡ ﺍﻟﺪﻟﻴﻞ ،ﻭﻣﺎ ﺫﻛـﺮﻩ ﺍﻟـﺸﺎﺭﺡ
ﻣﻦ ﺍﻷﺩﻟﹼﺔ ﻓﻺﺛﺒﺎﺕ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺪﻋﻮﻯ ،ﻣﻊ ﺃ ﹼﻥ ﺍﳋﺼﻢ ﻻ ﻳﻨﻜﺮﻩ ﻓﺘﺄﻣﻞ" ١٢ .ﺧﻴﺎﱄ".
) (٤ﻗﻮﻟﻪ] :ﺃﻡ ﻻ[ ﻗﺎﻝ ﰲ "ﺍﻟﻨﻈﻢ" :ﻟﻜﻦ ﺇﺫﺍ ﺿ ﻢ ﺍﳌﻜﹼﻔﺮ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺇﱃ ﺍﺟﺘﻨـﺎﺏ ﺍﻟﻜﺒـﺎﺋﺮ ﺗﻐﻔـﺮ ﺍﻟـﺼﻐﺎﺋﺮ
ﻭﻫﻮ ﺍﶈﻞﹼ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃِ﴿ :ﺇ ﱠﻥ ﺍﹾﻟ ﺤ ﺴﻨﺎﺕِ ﻳ ﹾﺬﻫِﺒﻦ ﺍﻟ ﺴﻴﺌﹶﺎﺕِ﴾]ﻫﻮﺩ ،[١١٤ :ﻭﻗﻮﻟﻪ﴿ :ﺇِﻥﹾ ﺗﺠﺘِﻨﺒﻮﺍ ﻛﹶﺒﺎﺋِﺮ ﻣﺎ
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ﻟﺪﺧﻮﳍﺎ ﲢﺖ) (١ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻳﻐﻔِ ﺮ ﻣﺎ ﺩﻭﻥﹶ ﹶﺫِﻟ ﻚ ﻟِﻤﻦ ﻳ ﺸﺎ ُﺀ﴾]ﺍﻟﻨﺴﺎﺀ#:
،[٤٨ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻻﹶ ﻳﻐﺎﺩِ ﺭ ﺻﻐِﲑﺓﹰ ﻭ ﹶﻻ ﹶﻛﺒِﲑﺓﹰ ِﺇ ﱠﻻ ﹶﺃ ﺣ ﺼﺎ ﻫﺎ﴾]ﺍﻟﻜﻬﻒ:
،[٤٩ﻭﺍﻹﺣﺼﺎﺀ ﺇﳕﺎ) (٢ﻳﻜﻮﻥ ﻟﻠﺴﺆﺍﻝ ﻭﺍﺎﺯﺍﺓ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ
ﻭﺍﻷﺣﺎﺩﻳﺚ ،ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ) (٣ﺇﱃ ﺃﻧﻪ ﺇﺫﺍ ﺍﺟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﹶﻟﻢ ﳚﺰ
ﺗﻌﺬﻳﺒﻪ ﻻ ﲟﻌﲎ ﺃﻧﻪ ﳝﺘﻨﻊ ﻋﻘﻼﹰ) ،(٤ﺑﻞ ﲟﻌﲎ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻊ؛ ﻟﻘﻴﺎﻡ
ﺍﻷﺩﹼﻟﺔ ﺍﻟﺴﻤﻌﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﻊ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃِ﴿ :ﺇ ﹾﻥ ﺗﺠﺘﻨِﺒﻮﺍ ﻛﹶﺒﺎِﺋﺮ ﻣﺎ ﺗﻨﻬﻮ ﹶﻥ
ﻋﻨﻪ ﻧﻜﹶﻔﱢ ﺮ ﻋﻨﻜﹸ ﻢ ﺳﻴﹶﺌﺎﺗِ ﹸﻜ ﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[٣١ :ﻭﺃﺟﻴﺐ :ﺑﺄ ﹼﻥ) (٥ﺍﻟﻜﺒﲑﺓ ﺍﳌﻄﻠﻘﺔ
ﺗﻨ ﻬ ﻮ ﹶﻥ ﻋﻨﻪ ﻧ ﹶﻜﱢﻔﺮ ﻋﻨﻜﹸﻢ ﺳﻴﺌﹶﺎِﺗﻜﹸﻢ]﴾ﺍﻟﻨﺴﺎﺀ [٣١ :ﺍﻵﻳﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ،ﻛﹼﻔﺎﺭﺍﺕ ﻭﺭﺩ ﻓﻴﻬﺎ ﻟﻔﻆ ﻣـﺎ ﺍﺟﺘﻨﺒـﺖ
ﺍﻟﻜﺒﺎﺋﺮ١٢ .
) (١ﻗﻮﻟﻪ] :ﻟﺪﺧﻮﳍﺎ ﲢﺖ ...ﺇﱁ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺣﺼﺮ ﻣﻐﻔﺮﺓ ﻣـﺎ ﺩﻭﻥ ﺍﻟﻜﻔـﺮ ﻭﺍﻟـﺸﺮﻙ
ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻋﻠﻰ ﺍﳌﺸﻴﺌﺔ ﺃﻋ ﻢ ﻣﻦ ﺃﻥ ﺗﻜـﻮﻥ ﺻـﻐﲑﺓ ﻭﻛـﺒﲑﺓ ،ﻓـﻼ ﳚـﺐ ﺃﻥ ﻳﻜـﻮﻥ ﻣﺮﺗﻜـﺐ ﺍﻟـﺼﻐﲑﺓ
ﻣﻐﻔﻮﺭﹰﺍ ﻓﻴﺠﻮﺯ ﺍﻟﻌﻘﺎﺏ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻹﺣﺼﺎﺀ ﺇﳕﺎ ...ﺇﱁ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃ ﹼﻥ ﺍﻹﺣﺼﺎﺀ ﻟﻠﻤﺠﺎﺯﺍﺓ ﻳﻮﺟﺐ ﻟﺰﻭﻡ ﺍﻟﻌﻘﺎﺏ ﻓﻴﺒﻄﻞ ﺍﻟﺪﻋﻮﻯ
ﺍﻷﻭﱃ ،ﻭﳝﻜﻦ ﺃﻥ ﳚﺎﺏ ﺑﺄﻥﹼ ﺍﻹﺣﺼﺎﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﻟﻠﻤﺠﺎﺯﺍﺓ ﺇﺫﺍ ﺷﺎﺀ ﺍﺎﺯﺍﺓ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ...ﺇﱁ[ ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﻗﺎﻝ ﲨﻬـﻮﺭﻫﻢ ﻣـﻦ ﺃ ﹼﻥ ﺍﷲ ﺗﻌـﺎﱃ ﻳﻌﻔـﻮ ﻋـﻦ ﺍﻟـﺼﻐﺎﺋﺮ ﻗﺒـﻞ
ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﳚﻮﺯ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻴﻬﺎ ﻣﻄﻠﻘﺎﹰ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻋﻘﻼ[ ﻷ ﹼﻥ ﺍﻟﻌﻘﻞ ﳚﻮﺯ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻴﻬﺎ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻣﻌﺼﻴﺔ ،ﻭﻭﺭﺩ ﺍﻟﺴﻤﻊ ﺑـﺎﻟﻌﻔﻮ ﻋﻨـﻬﺎ ﻟﻜﻮـﺎ
ﺻﻐﲑﺓ ﻏﻔﺮﺕ ﺑﻌﻮﺽ ﺍﻻﺟﺘﻨﺎﺏ ،ﻓﻠﻢ ﳜﺮﺝ ﻋﻦ ﺣ ﺪ ﺣﺮﱘ ﺭﻋﺎﻳﺔ ﺍﳊﻜﻤﺔ" ١٢ .ﻧﻈﻢ".
) (٥ﻗﻮﻟﻪ] :ﻭﺃﺟﻴﺐ ﺑﺄ ﹼﻥ ...ﺇﱁ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﰲ ﺍﻵﻳﺔ ﻋﻨﺪ ﺍﻻﺟﺘﻨﺎﺏ ﻣﻘﻴﺪ ﺑﺎﳌﺸﻴﺌﺔ،
ﻭﺍﳌﺮﺍﺩ ﺇﻥ ﲡﺘﻨﺒﻮﺍ ﻛﺒﺎﺋﺮ ﻣﺎ ﺗﻨﻬﻮﻥ ﻋﻨﻪ ﻧﻜﹼﻔﺮ ﻋﻨﻜﻢ ﺳﻴﺌﺎﺗﻜﻢ ﺇﻥ ﻧﺸﺎﺀ ،ﻓﻼ ﻳﺪﻝﹼ ﻋﻠﻰ ﻗﻄﻊ ﻭﻗﻮﻉ ﻣﻐﻔـﺮﺓ
ﺻﻐﺎﺋﺮ ﺍﺘﻨﺐ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻣﻘﻴﺪﹰﺍ ﺑﺎﳌﺸﻴﺌﺔ؛ ﻷ ﹼﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺒـﺎﺋﺮ ﺃﻧـﻮﺍﻉ ﺍﻟﻜﻔـﺮ ﺃﻭ ﺃﺷﺨﺎﺻـﻬﺎ ﺍﳌﺘﻌﻠﹼﻘـﺔ
ﺑﺄﻓﺮﺍﺩ ﺍﳌﺨﺎﻃﺒﲔ؛ ﻷﻧﻪ ﺍﻟﻜﺎﻣﻞ ﻓﻴﻨﺼﺮﻑ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻓﻴﻜﻮﻥ ﻣﺎ ﻋﺪﺍ ﺍﻟﻜﻔﺮ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ
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! "٢٦٥
ﻫﻲ ﺍﻟﻜﻔﺮ؛ ﻷﻧﻪ ﺍﻟﻜﺎﻣﻞ ،ﻭﲨﻊ ﺍﻻﺳﻢ) (١ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺮ ،ﻭﺇﻥ ﻛﺎﻥ#
ﺍﻟﻜﻞﹼ ﻣﹼﻠﺔ ﻭﺍﺣﺪﺓ ﰲ ﺍﳊﻜﻢ ،ﺃﻭ ﺇﱃ ﺃﻓﺮﺍﺩﻩ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺄﻓﺮﺍﺩ ﺍﳌﺨﺎﻃﺒﲔ ﻋﻠﻰ ﻣﺎ
ﲤ ﻬﺪ ﻣﻦ ﻗﺎﻋﺪﺓ ﺃﻥﹼ ﻣﻘﺎﺑﻠﺔ ﺍﳉﻤﻊ ﺑﺎﳉﻤﻊ ﻳﻘﺘﻀﻲ ﺍﻧﻘﺴﺎﻡ ﺍﻵﺣﺎﺩ ﺑﺎﻵﺣﺎﺩ،
ﻛﻘﻮﻟﻨﺎ½ :ﺭﻛﺐ ﺍﻟﻘﻮﻡ) (٢ﺩﻭﺍ ﻢ ﻭﻟﺒﺴﻮﺍ ﺛﻴﺎﻢ¼) .ﻭﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻜﺒﲑﺓ( ﻫﺬﺍ
ﻣﺬﻛﻮﺭ ﻓﻴﻤﺎ ﺳﺒﻖ) (٣ﺇﻻﹼ ﺃﻧﻪ ﺃﻋﺎﺩﻩ ﻟﻴﻌﻠﻢ ﺃﻥﹼ ﺗﺮﻙ ﺍﳌﺆﺍﺧﺬﺓ ﻋﻠﻰ ﺍﻟﺬﻧﺐ ﻳﻄﻠﻖ
ﻋﻠﻴﻪ ﻟﻔﻆ ﺍﻟﻌﻔﻮ ﻛﻤﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻆ ﺍﳌﻐﻔﺮﺓ ،ﻭﻟﻴﺘﻌﹼﻠﻖ ﺑﻘﻮﻟﻪ) :ﺇﺫﺍ ﱂ ﺗﻜﻦ
ﻋﻦ ﺍﺳﺘﺤﻼﻝ) ،(٤ﻭﺍﻻﺳﺘﺤﻼﻝ ﻛﻔﺮ( ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻜﺬﻳﺐ ﺍﳌﻨﺎﰲ ﻟﻠﺘﺼﺪﻳﻖ،
ﻭﺬﺍ) (٥ﺗﺆ ﻭﻝ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﹼﺔ) (٦ﻋﻠﻰ ﲣﻠﻴﺪ ﺍﻟﻌﺼﺎﺓ ﰲ ﺍﻟﻨﺎﺭ ،ﺃﻭ ﻋﻠﻰ ﺳﻠﺐ
ﺩﺍﺧﻼﹰ ﰲ ﺍﻟﺴﻴﺌﺎﺕ ،ﻗﺎﻟﻪ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ١٢ .
) (١ﻗﻮﻟﻪ] :ﲨﻊ ﺍﻻﺳﻢ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺮﻳﺮﻩ :ﺃﻥﹼ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺍﻵﻳﺔ ﲨﻊ ،ﻭﺍﻟﻜﻔﺮ ﻭﺍﺣﺪ ﻓﻜﻴﻒ ﻳـﺼﺢ
ﺗﻔﺴﲑﻫﺎ ﺑﻪ؟ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﺍﻟﻜﻔﺮ ﺃﻧﻮﺍﻉ ﻛﻜﻔﺮ ﺍﳍﻨﻮﺩ ﻭﻛﻔﺮ ﺍﻮﺱ ﻭﻛﻔﺮ ﺍﻟﻴﻬﻮﺩ ﻭﻏﲑﻫﺎ ،ﻭﺬﺍ
ﺍﻻﻋﺘﺒﺎﺭ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ ﻛﺒﺎﺋﺮ ﺃﻭ ﺃﻃﻠﻖ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻓﺮﺍﺩﻩ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺄﻓﺮﺍﺩ ﺍﳌﺨـﺎﻃﺒﲔ ،ﻛﻜﻔـﺮ ﺃﰊ ﺟﻬـﻞ ﻭﻛﻔـﺮ
ﺃﰊ ﳍﺐ ﻭﻛﻔﺮ ﺃﻣﻴﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺭﻛﺐ ﺍﻟﻘﻮﻡ ...ﺇﱁ[ ﻓﺈ ﹼﻥ ﻣﻌﻨﺎﻩ ﺭﻛﺐ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺩﺍﺑﺘﻪ ﻭﻟﺒﺲ ﺛﻮﺑﻪ ،ﻓﻤﻌﲎ ﺍﻵﻳﺔ ﺇﻥ ﳚﺘﻨﺐ
ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻛﻔﺮﻩ ﻧﻜﹼﻔﺮ ﻋﻨﻪ ﺳﻴﺌﺘﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﻴﻤﺎ ﺳﺒﻖ[ ﺃﻱ :ﰲ ﻗﻮﻟﻪ﴿ :ﻭﻳﻐﻔِ ﺮ ﻣﺎ ﺩﻭ ﹶﻥ ﺫﹶﻟِﻚِ ﻟﻤ ﻦ ﻳﺸﺎُﺀ﴾]ﺍﻟﻨﺴﺎﺀ١٢ .[٤٨ :
) (٤ﻗﻮﻟﻪ] :ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻋﻦ ﺍﺳﺘﺤﻼﻝ[ ﺃﻱ :ﳚﻮﺯ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻜﺒـﺎﺋﺮ ﺑـﺸﺮﻁ ﺃﻥ ﻳﻜـﻮﻥ ﺍﺭﺗﻜﺎـﺎ ﻻ ﺑﻄﺮﻳـﻖ
ﺍﺳﺘﺤﻼﳍﺎ ﻭﺍﻋﺘﻘﺎﺩ ﺟﻮﺍﺯﻫﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺬﺍ[ ﺃﻱ :ﺑﺎﻻﺳﺘﺤﻼﻝ ﻭﺍﻋﺘﻘﺎﺩ ﺍﳉﻮﺍﺯ١٢ .
) (٦ﻗﻮﻟـﻪ] :ﺍﻟﻨـﺼﻮﺹ ﺍﻟﺪﺍﻟﹼـﺔ ...ﺇﱁ[ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ :ﻭﻣـ ﻦ ﻳﻘﹾﺘـﻞﹾ ﻣﺆﻣِﻨـﺎ ﻣﺘﻌ ﻤـ ﺪﺍ ﹶﻓ ﺠـ ﺰﺍﺅﻩ ﺟﻬـﻨﻢ ﺧﺎﻟِـﺪﺍ
ِﻓﻴ ﻬﺎ﴾]ﺍﻟﻨﺴﺎﺀ [٩٣ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﻦ ﻛﹶ ﺴﺐ ﺳﻴﹶﺌﹰﺔ ﻭﹶﺃ ﺣﺎ ﹶﻃﺖِ ﺑﻪِ ﺧﻄِﻴﺌﹶﺘـﻪ ﹶﻓﹸﺄﻭﹶﻟِﺌـ ﻚ ﺃﹶ ﺻـ ﺤﺎﺏ ﺍﻟﻨـﺎ ِﺭ ﻫـ ﻢ
!٢٦٦ ﻓِﻴﻬﺎ ﺧﺎِﻟ ﺪﻭ ﹶﻥ﴾]ﺍﻟﺒﻘﺮﺓ"١٢ .[٨١ :
ﺍﺳﻢ ﺍﻹﳝﺎﻥ ﻋﻨﻬﻢ) .ﻭﺍﻟﺸﻔﺎﻋﺔ) (١ﺛﺎﺑﺘﺔ ﻟﻠﺮﺳﻞ ﻭﺍﻷﺧﻴﺎﺭ ﰲ ﺣﻖ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ()#(٢
ﺑﺎﳌﺴﺘﻔﻴﺾ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ،ﺧﻼﻓﺎﹰ ﻟﻠﻤﻌﺘﺰﻟﺔ) .(٣ﻭﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻣﻦ
ﺟﻮﺍﺯ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ ﺑﺪﻭﻥ ﺍﻟﺸﻔﺎﻋﺔ ،ﻓﺒﺎﻟﺸﻔﺎﻋﺔ ﺃﻭﱃ ،ﻭﻋﻨﺪﻫﻢ ﻟﹶﻤﺎ ﱂ
ﳚﺰ) (٤ﱂ ﲡﺰ .ﻟﻨﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﺳﺘ ﻐﻔِﺮ ﻟِ ﹶﺬﻧِﺒ ﻚ) (٥ﻭِﻟﻠﹾﻤ ﺆﻣِِﻨﲔ ﻭﺍﻟﹾﻤﺆِﻣﻨﺎﺕ﴾
]ﳏﻤﺪ ،[١٩ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶ ﻤﺎ ﺗﻨﻔﹶﻌﻬﻢ ﺷﹶﻔﺎﻋﹸﺔ ﺍﻟﺸﺎﻓِﻌِ ﲔ﴾ ]ﺍﳌﺪﺛﺮ،[٤٩ :
ﻓﺈ ﹼﻥ ﺃﺳﻠﻮﺏ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﺪﻝﹼ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺸﻔﺎﻋﺔ) (٦ﰲ ﺍﳉﻤﻠﺔ ﻭﺇﻻﹼ ﳌﺎﻛﺎﻥ
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﺸﻔﺎﻋﺔ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺟـﻮﺍﺯ ﺍﻟـﺸﻔﺎﻋﺔ
ﻋﻘﻼ ﻭﻭﺟﻮﺎ ﲰﻌﺎﹰ ﺑﺼﺮﻳﺢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﻮﻣﺌِﺬٍ ﻻﹶ ﺗﻨﻔﹶﻊ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺇِﻻﱠ ﻣﻦ ﺃﹶﺫِﻥﹶ ﻟﹶﻪ ﺍﻟﺮﺣﻤﻦ ﻭﺭﺿِـﻲ
ﻟﹶﻪ ﻗﹶﻮﻻﹰ﴾]ﻃﻪ [١٠٩ :ﲞﱪ ﺍﻟﺼﺎﺩﻕ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ،ﻭﻗـﺪ ﺟﺎﺋـﺖ ﺍﻵﺛـﺎﺭ ﺍﻟـﱵ ﺑﻠﻐـﺖ
ﲟﺠﻤﻮﻋﻬﺎ ﺍﻟﺘﻮﺍﺗﺮ ﺑﺼﺤﺔ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻵﺧﺮﺓ ﳌﺬﻧﱯ ﺍﳌﺆﻣﻨﲔ ،ﻭﺃﲨﻊ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻭﻣﻦ ﺑﻌﺪﻫﻢ
ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻴﻬﺎ ،ﻭﻣﻨﻌﺖ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﺘﻌﺰﻟﺔ ﻣﻨـﻬﺎ ﻭﺗﻌﻠﹼﻘـﻮﺍ ﲟﺬﺍﻫﺒـﻬﻢ ﰲ ﲣﻠﻴـﺪ ﳌـﺬﻧﺒﲔ ﰲ
ﺍﻟﻨﺎﺭ ،ﻗﺎﻟﻪ ﺍﻟﻨﻮﻭﻱ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻜﺒﺎﺋﺮ[ ﻭﺍﳌﺮﺍﺩ ﺎ ﻫﻨﺎ ﻣﺎ ﻋﺪﺍ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ؛ ﺇﺫ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻻ ﺗﻨﻔﻌﻬﻢ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺧﻼﻓﹰﺎ ﻟﻠﻤﻌﺘﺰﻟﺔ[ ﻫﻢ ﻳﻨﻜﺮﻭﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺇﺳﻘﺎﻁ ﺍﻟﻌﻘﺎﺏ ﻋﻨﻬﻢ ،ﻭﻟﻜﻨﻬﻢ ﻳﻮﺍﻓﻘﻮﻧﻨـﺎ
ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺪﺭﺟﺎﺕ ﰲ ﺍﳉﻨﺔ ﻷﻫﻠﻬﺎ ،ﻗﺎﻝ ﰲ "ﺍﳌﻮﺍﻗﻒ" ﻣﺎ ﻧﺼﻪ :ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺇﳕﺎ ﻫﻲ
ﻟﺰﻳﺎﺩﺓ ﺍﻟﺜﻮﺍﺏ ﻻ ﻟﺪﺭﺀ ﺍﻟﻌﻘﺎﺏ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﱂ ﳚﺰ ...ﺇﱁ[ ﺃﻱ :ﱂ ﳚﺰ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ ﺑﺪﻭﻥ ﺍﻟﺸﻔﺎﻋﺔ ﱂ ﲡﺰ ﻣﻊ ﺍﻟﺸﻔﺎﻋﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻟﺬﻧﺒﻚ ...ﺇﱁ[ ﺃﻱ :ﻟﺬﻧﺐ ﺃﻣﺘﻚ ﻭﺃﺗﺒﺎﻋﻚ ،ﻓـﺈ ﹼﻥ ﺭﺋـﻴﺲ ﺍﻟﻘـﻮﻡ ﻗـﺪ ﻳﻨـﺴﺐ ﺇﻟﻴـﻪ ﻣـﺎ ﻓﻌﻠـﻪ ﺑﻌـﺾ
ﺃﺗﺒﺎﻋﻪ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ،ﻭﻳﺘﺄﻳﺪ ﻫﺬﺍ ﻣﺎ ﺗﺮﺟﻢ ﺑﻪ ﻧﻔﺲ ﺍﻵﻳـﺔ ﺍﻟﻜﺮﳝـﺔ ﺇﻣـﺎﻡ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ ﺍﻟـﺸﻴﺦ
ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻗﺪﺱ ﺳـ ﺮﻩ ﻧـﺼﻪ:
۔ ﺃﻱ :ﻳﺄﻳﻬﺎ ﺍﻟﻨﱯ ﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺐ ﺃﺗﺒﺎﻋﻚ ﺍﳌﺨﻠﺼﲔ ﻭﻟﺴﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺛﺒﻮﺕ ﺍﻟﺸﻔﺎﻋﺔ[ ﻭﻋﻠﻰ ﺃﹼﺎ ﻟﻴﺴﺖ ﲟﺠﺮﺩ ﺭﻓﻊ ﺍﻟﺪﺭﺟﺔ ﻛﻤﺎ ﺗﻘﻮﻟﻪ ﺍﳌﻌﺘﺰﻟﺔ؛ ﻷﻥﹼ ﺍﻟﻨﺼﻮﺹ ﺗـﺸﲑ
ﺇﱃ ﻗﺒﺢ ﺍﳊﺎﻝ ﻭﲢﻘﹼﻖ ﺍﻟﻴﺄﺱ ﺑﻨﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﻬﻢ ،ﻭﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻟﺮﻓـﻊ ﺍﻟﺪﺭﺟـﺔ ﻻ ﻳﻠـﺰﻡ ﻣـﻦ
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! "٢٦٧
ﻟﻨﻔﻲ ﻧﻔﻌﻬﺎ ﻋﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻨﺪ ﺍﻟﻘﺼﺪ ﺇﱃ ﺗﻘﺒﻴﺢ ﺣﺎﳍﻢ ﻭﲢﻘﻴﻖ ﻳﺄﺳﻬﻢ ﻣﻌﲎ؛#
ﻷ ﹼﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻮﲰﻮﺍ) (١ﲟﺎ ﳜﺼﻬﻢ ﻻ ﲟﺎ ﻳﻌ ﻤﻬﻢ ﻭﻏﲑﻫﻢ،
ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ) (٢ﺃ ﹼﻥ ﺗﻌﻠﻴﻖ ﺍﳊﻜﻢ ﺑﺎﻟﻜﺎﻓﺮ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻧﻔﻴﻪ ﻋﻤﺎ ﻋﺪﺍﻩ ،ﺣﱴ ﻳﺮﺩ
ﻋﻠﻴﻪ ﺃﻧﻪ ﺇﳕﺎ ﻳﻘﻮﻡ ﺣﺠﺔ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﲟﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ .ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ½ :ﺷﻔﺎﻋﱵ) (٣ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﱵ¼ ﻭﻫﻮ ﻣﺸﻬﻮﺭ ،ﺑﻞ ﺍﻷﺣﺎﺩﻳﺚ ﰲ
ﺑﺎﺏ ﺍﻟﺸﻔﺎﻋﺔ ﻣﺘﻮﺍﺗﺮﺓ ﺍﳌﻌﲎ) ،(٤ﻭﺍﺣﺘﺠﺖ ﺍﳌﻌﺘﺰﻟﺔ ﲟﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
﴿ ﻭﺍﺗﹸﻘﻮﺍ ﻳﻮﻣﺎ ﹶﻻ ﺗ ﺠﺰِﻱ ﻧﻔﹾ ﺲ ﻋﻦ ﻧﻔﹾﺲٍ ﺷﻴﹰﺌﺎ ﻭﻻﹶ ﻳ ﹾﻘﺒﻞﹸ ِﻣﻨ ﻬﺎ) (٥ﺷﻔﹶﺎﻋﹲﺔ﴾
ﻧﻔﻴﻪ ﺫﻟﻚ ﺍﻟﻘﺒﺢ ﻭﺍﻟﻴﺄﺱ ،ﻭﺗﺸﲑ ﺃﻳـﻀﺎﹰ ﺇﱃ ﺣـﻖ ﺍﻟـﺸﻔﺎﻋﺔ ﰲ ﺣـﻖ ﻏـﲑ ﺍﻟﻜـﺎﻓﺮﻳﻦ ﺃﻫـﻞ ﺍﻟﻜﺒـﺎﺋﺮ ﻛـﺎﻧﻮﺍ ﺃﻭ
ﻏﲑﻫﻢ" ١٢ .ﻧﻈﻢ".
) (١ﻗﻮﻟﻪ] :ﻳﻮﲰﻮﺍ ...ﺇﱁ[ ﺃﻱ :ﻳﺒﻴﻦ ﻋﻼﻣﺎﻢ ﺍﳋﺎ ﺻﺔ ﻻ ﺍﻟﻌﺎﻣﺔ ،ﻻ ﲟﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ،ﺑﻞ ﺛﺒﺖ ﻣﻦ ﺳﻴﺎﻕ
ﺍﻟﻜﻼﻡ ﺃﻭ ﺛﺒﺖ ﻋﻦ ﻛﻮﻥ ﺍﻟﺴﻜﻮﺕ ﰲ ﻣﻌﺮﺽ ﺍﻟﺒﻴﺎﻥ ﺑﻴﺎﻧﺎﹰ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﻴﺲ ﺍﳌﺮﺍﺩ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺮﻳﺮﻩ ﺃ ﹼﻥ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻵﻳـﺔ ﻗـﻮﻝ ﲟﻔﻬـﻮﻡ ﺍﳌﺨﺎﻟﻔـﺔ؛
ﻷ ﹼﻥ ﺍﻵﻳﺔ ﻧﺎﻃﻘﺔ ﺑﻨﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻦ ﺍﻟﻜﻔﹼﺎﺭ ﻭﺃﻧﺘﻢ ﺗﺴﺘﺪﻟﹼﻮﻥ ﺎ ﻋﻠﻰ ﺛﺒـﻮﺕ ﺍﻟـﺸﻔﺎﻋﺔ ﻟﻠﻤـﺆﻣﻨﲔ ﻭﺍﳌﻌﺘﺰﻟـﺔ
ﻳﻨﻜﺮﻭﻥ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ،ﻓﻜﻴﻒ ﻳﺘﻢ ﺍﳊ ﺠﺔ ﻋﻠﻴﻬﻢ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﻣﻄﻠﻮﺑﻨﺎ ﺛﺎﺑﺖ ﻣﻦ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﻻ
ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ" ١٢ .ﻧﱪﺍﺱ".
) (٣ﻗﻮﻟﻪ] :ﺷﻔﺎﻋﱵ ...ﺇﱁ[ ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬ ﻱ ﻭﺍﺑﻦ ﺣﺒـﺎﻥ ﻭﺍﳊـﺎﻛﻢ ﻋـﻦ ﺃﻧـﺲ ،ﻭﺍﻟﺘﺮﻣـﺬﻱ
ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ ﻋﻦ ﺃﻧـﺲ ،ﻭﺍﻟﺘﺮﻣـﺬﻱ ﻭﺍﺑـﻦ ﻣﺎﺟـﺔ ﻭﺍﺑـﻦ ﺣﺒـﺎﻥ ﻭﺍﳊـﺎﻛﻢ ﻋـﻦ ﺟـﺎﺑﺮ،
ﻭﺍﻟﻄﱪﺍ ﹼﱐ ﻋﻦ ﻋﺒﺎﺱ ،ﻭﺍﳋﻄﻴﺐ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﻋﻦ ﻛﻌﺐ ﺑﻦ ﻋﺠﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻬﻢ .ﻗﺎﻟـﻪ ﺍﳌـﻼﹼ
ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﺘﻮﺍﺗﺮﺓ ﺍﳌﻌﲎ[ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻔﻆ ﻛ ﹼﻞ ﻣﻨﻬﺎ ﻣﺘﻮﺍﺗﺮﺍ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﺎ ...ﺇﱁ[ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﻟﻠﻤﻌﺘﺰﻟﺔ ﻣﻦ ﻛ ﹼﻞ ﻭﺟﻪ ،ﺑﻞ ﻋﻠﻴﻬﻢ ﻣﻦ ﻭﺟﻪ؛ ﻷﻥﹼ ﻇﺎﻫﺮﻫﺎ
ﻳﻨﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻄﻠﻘﹰﺎ ﻣﻊ ﺃﻢ ﻗﺎﺋﻠﻮﻥ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺜﻮﺍﺏ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ١٢ .
! "٢٦٨
]ﺍﻟﺒﻘﺮﺓ [٤٨ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺎ ِﻟﻠ ﱠﻈﺎﻟِ ِﻤ ﲔ ﻣِﻦ ﺣﻤِﻴ ٍﻢ) (١ﻭﻻﹶ ﺷﻔِﻴﻊٍ ﻳ ﹶﻄﺎ ﻉ﴾#
]ﻏﺎﻓﺮ ،[١٨ :ﻭﺍﳉﻮﺍﺏ ﺑﻌﺪ ﺗﺴﻠﻴﻢ ﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﰲ ﺍﻷﺷﺨﺎﺹ)(٢
ﻭﺍﻷﺯﻣﺎﻥ ﻭﺍﻷﺣﻮﺍﻝ ﺃﻧﻪ ﳚﺐ ﲣﺼﻴﺼﻬﺎ) (٣ﺑﺎﻟﻜﻔﹼﺎﺭ ﲨﻌﹰﺎ ﺑﲔ ﺍﻷﺩﹼﻟﺔ ،ﻭﹶﻟ ﻤﺎ
ﻛﺎﻥ ﺃﺻﻞ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺸﻔﺎﻋﺔ ﺛﺎﺑﺘﹰﺎ ﺑﺎﻷﺩﹼﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ) (٤ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ
ﻭﺍﻹﲨﺎﻉ ،ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ :ﺑﺎﻟﻌﻔﻮ ﻋﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻣﻄﻠﻘﺎﹰ ،ﻭﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺑﻌﺪ
ﺍﻟﺘﻮﺑﺔ ﻭﺑﺎﻟﺸﻔﺎﻋﺔ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺜﻮﺍﺏ ،ﻭﻛﻼﳘﺎ ﻓﺎﺳﺪ ،ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻸﻥﹼ ﺍﻟﺘﺎﺋﺐ
ﻭﻣﺮﺗﻜﺐ ﺍﻟﺼﻐﲑﺓ ﺍﺘﻨﺐ ﻋﻦ ﺍﻟﻜﺒﲑﺓ ﻻ ﻳﺴﺘﺤﻘﹼﺎﻥ ﺍﻟﻌﺬﺍﺏ ﻋﻨﺪﻫﻢ ،ﻓﻼ
ﻣﻌﲎ ﻟﻠﻌﻔﻮ) ،(٥ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻸ ﹼﻥ ﺍﻟﻨﺼﻮﺹ ﺩﺍﹼﻟﺔ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻋﺔ ﲟﻌﲎ ﻃﻠﺐ
ﺍﻟﻌﻔﻮ) (٦ﻣﻦ ﺍﳉﻨﺎﻳﺔ .............................................................
) (١ﻗﻮﻟﻪ] :ﻣﻦ ﲪﻴﻢ[ ﳏﺐ ﻋﻄﻮﻑ ،ﻭﺃﺻﻞ ﺍﻟﺒﺎﺏ ﻟﻠﺤﺮﺍﺭﺓ ،ﻭﻟﺬﺍ ﻳﻄﻠﻖ ﺍﳊﻤﻴﻢ ﻋﻠﻰ ﺍﳌﺎﺀ ﺍﳊﺎ ﺭ ،ﻭ ﲰـﻲ
ﺍﶈﺐ ﲪﻴﻤﹰﺎ ﻛﺄﻧﻪ ﳛﺘﺮﻕ ﻗﻠﺒﻪ ﻣﻦ ﺍﳊ ﺐ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻌﻤﻮﻡ ﰲ ﺍﻷﺷﺨﺎﺹ ...ﺇﱁ[ ﺃﻱ :ﻻ ﻧﺴﹼﻠﻢ ﺃ ﹼﻥ ﺍﻵﻳﺔ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻦ ﻛـ ﹼﻞ ﺷـﺨﺺ،
ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ،ﻭﺇﻥ ﺳﹼﻠﻤﻨﺎﻩ ﻓﻼ ﻧﺴﻠﹼﻢ ﺃ ﹼﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﰲ ﻛ ﹼﻞ ﺯﻣﺎﻥ ،ﺑﻞ ﳚﻮﺯ ﺃﻥ ﻻ ﺗﻘﺒﻞ
ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺯﻣﻦ ﺧﺎ ﺹ ﻛﺎﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﻳﺆﺫﻥ ﻓﻴﻪ ﺑﺎﻟﺸﻔﺎﻋﺔ ،ﻭﺇﻥ ﺳﹼﻠﻤﻨﺎﻩ ﻓﻼ ﻧﺴﹼﻠﻢ ﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻔـﻲ
ﰲ ﻛ ﹼﻞ ﺣﺎﻝ ،ﺑﻞ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋـﺪﻡ ﻧﻔـﻊ ﺍﻟـﺸﻔﺎﻋﺔ ﺧﺎﺻـﺎ ﺑـﺒﻌﺾ ﺍﻷﺣـﻮﺍﻝ ﻛﻤـﺎ ﺇﺫﺍ ﺻـﺪﺭ ﺍﳊﻜـﻢ
ﺍﻟﻘﻄﻌ ﻲ ﺑﺈﺩﺧﺎﻝ ﺍﻟﻨﺎﺭ ١٢ .ﻛﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻨﱪﺍﺱ.
) (٣ﻗﻮﻟﻪ] :ﳚﺐ ﲣﺼﻴﺼﻬﺎ ...ﺇﱁ[ ﺃﻱ :ﺑﻌﺪ ﺗﺴﻠﻴﻢ ﲨﻴﻊ ﻣﺎ ﺗﻘ ﺪﻡ ﻧﻘﻮﻝ :ﺇ ﹼﻥ ﺍﻵﻳﺔ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳌﺨـﺼﻮﺹ
ﻣﻨﻪ ﺍﻟﺒﻌﺾ ﻭﻫﻢ ﺍﳌﺸﻔﻮﻉ ﳍﻢ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﺎﻷﺩﻟﹼﺔ ﺍﻟﻘﻄﻌﻴﺔ[ ﲝﻴﺚ ﱂ ﳝﻜﻨﻬﻢ ﺇﻧﻜﺎﺭ ﺃﺻﻞ ﺍﻟﺸﻔﺎﻋﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﻼ ﻣﻌﲎ ﻟﻠﻌﻔﻮ[ ﻷﻥﹼ ½ﺍﻟﻌﻔﻮ¼ ﻫﻮ ﺍﻟﺼﻔﺢ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻤﻦ ﻳﺴﺘﺤ ﻖ ﺍﻟﻌﺬﺍﺏ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻃﻠﺐ ﺍﻟﻌﻔﻮ ...ﺇﱁ[ ﻓﻼ ﻳﺼﺢ ﲪﻞ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻋﺔ ﻟﺮﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ ،ﻭﻗﺪ ﺃﺛﺒﺖ
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! "٢٦٩
)ﻭﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻻ ﳜﻠﺪﻭﻥ) (١ﰲ ﺍﻟﻨﺎﺭ( ﻭﺇﻥ ﻣﺎﺗﻮﺍ ﻣﻦ ﻏﲑ ﺗﻮﺑﺔ#،
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓ ﻤﻦ ﻳ ﻌﻤﻞﹾ ﻣِﺜﹾﻘﹶﺎﻝﹶ ﹶﺫﺭﺓٍ ﺧﻴ ﺮﺍ ﻳ ﺮﻩ]﴾ﺍﻟﺰﻟﺰﻟﺔ ،[٧ :ﻭﻧﻔﺲ ﺍﻹﳝﺎﻥ
ﻋﻤﻞ ﺧﲑ ،ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺮﻯ) (٢ﺟﺰﺍﺀﻩ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ،ﹸﺛ ﻢ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ؛ ﻷﻧﻪ ﺑﺎﻃﻞ
ﺑﺎﻹﲨﺎﻉ) ،(٣ﻓﺘﻌﻴﻦ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭ ﻋﺪ ﺍﻟﻠﱠﻪ) (٤ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ
ﻭﺍﹾﻟﻤ ﺆﻣِﻨﺎﺕِ ﺟﻨﺎ ٍﺕ﴾ ]ﺍﻟﺘﻮﺑﺔ ،[٧٢ :ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِ ﱠﻥ ﺍﻟﱠﺬِﻳﻦ ﺁَﻣﻨﻮﺍ) (٥ﻭ ﻋ ِﻤﹸﻠﻮﺍ
ﺍﻟ ﺼﺎﻟِ ﺤﺎﺕِ ﹶﻛﺎﻧﺖ ﻟﹶﻬﻢ ﺟﻨﺎ ﺕ ﺍﹾﻟﻔِﺮ ﺩﻭِ ﺱ﴾]ﺍﻟﻜﻬﻒ [١٠٧ :ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ
ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﻛﻮﻥ ﺍﳌﺆﻣﻦ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻊ ﻣﺎ ﺳﺒﻖ) (٦ﻣﻦ ﺍﻷﺩﻟﹼﺔ
ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ "ﺷﺮﺡ ﻣﺴﻠﻢ" ﻟﻨﺒﻴﻨﺎ ﺻـﹼﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﹼﻠﻢ ﺃﻧﻮﺍﻋـﹰﺎ ﲬـﺴﺔ ﻣـﻦ
ﺍﻟﺸﻔﺎﻋﺔ١٢ .
) (١ﻗﻮﻟﻪ] :ﻻ ﳜﻠﺪﻭﻥ ...ﺇﱁ[ ﻋﻠﻴﻪ ﺇﲨﺎﻉ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﳌﺨﺎﻟﻒ ،ﻭ ﻭﺭﺩ ﻓﻴـﻪ
ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﳌﻌﲎ ﺍﻟﱵ ﺗـﺪﻝﹼ ﻋﻠـﻰ ﺃـﻢ ﳜﺮﺟـﻮﻥ ﺁﺧـﺮﺍﹰ ﺇﱃ ﺍﳉﻨـﺔ
ﺗﻔﻀ ﹰﻼ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺮﻯ ...ﺇﱁ[ ﻛﺄﻧﻪ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ،ﺗﻘﺮﻳﺮﻩ ﺃﻥ ﻳﻘﺎﻝ :ﱂ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺮﻯ ﺃﻫﻞ
ﺍﻟﻜﺒﺎﺋﺮ ﺟﺰﺍﺀ ﺇﳝﺎﻢ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ،ﺛﹸﻢ ﻳﺪﺧﻠﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﺄﺟﺎﺑﻪ ﺑﻘﻮﻟﻪ½ :ﻻ ﳝﻜﻦ ...ﺇﱁ¼.
) (٣ﻗﻮﻟﻪ] :ﺑﺎﻃﻞ ﺑﺎﻹﲨﺎﻉ[ ﻷ ﹼﻥ ﺟﺰﺍﺀ ﺍﻹﳝﺎﻥ ﺛﻮﺍﺏ ﺃﻋﻈﻢ ،ﻭﺩﺍﺭ ﺍﻟﺜﻮﺍﺏ ﻫـﻲ ﺍﳉﻨـﺔ ،ﻭﺣﻴﻨﺌـﺬ ﻻ ﻳـﺮﺩ ﲟـﺎ
ﻗﺎﻟﻪ ﺍﳋﻴﺎﱄ ﻣﻦ ﺟﻮﺍﺯ ﺃﻥ ﻳﺮﻯ ﺟﺰﺍﺋﻪ ﰲ ﺧﻼﻝ ﺍﻟﻌﺬﺍﺏ ﺑﺎﻟﺘﺨﻔﻴﻒ؛ ﻭﺫﻟﻚ ﻷ ﹼﻥ ﺟﺰﺍﺀ ﺍﻹﳝـﺎﻥ ﻫـﻮ ﺍﳉﻨـﺔ
ﻻ ﳎ ﺮﺩ ﺍﻟﺘﺨﻔﻴﻒ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻋﺪ ﺍﷲ ...ﺇﱁ[ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃ ﹼﻥ ﺍﻟﻮﻋـﺪ ﺑﺎﳉﻨـﺔ ﻣﻄﻠـﻖ ﻋـﻦ ﻗﻴـﺪ ﺍﻟﻌﻤـﻞ ،ﻓﺜﺒـﺖ ﺃﻥﹼ ﳎـﺮﺩ
ﺍﻹﳝﺎﻥ ﺟﺰﺍﺋﻪ ﺩﺧﻮﻝ ﺍﳉﻨﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ...ﺇﱁ[ ﻓﻴﻪ ﺃﻧﻪ ﻣﻘﻴﺪ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﳝﻜـﻦ ﺃﻥ ﳚـﺎﺏ ﺑـﺄ ﹼﻥ ﺍﳌﻄﻠـﻮﺏ ﻫﺎﻫﻨـﺎ ﺃﻥﹼ
ﺗﺮﻙ ﺍﻟﻜﺒﲑﺓ ﻟﻴﺲ ﺑﺸﺮﻁ ﰲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻵﻳﺔ ﺗﺪ ﹼﻝ ﻋﻠﻴﻪ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻣﻊ ﻣﺎ ﺳﺒﻖ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ،ﺗﻘﺮﻳﺮﻩ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻻ ﺗﻘﻮﻡ ﺣ ﺠﺔ ﻋﻠﻰ
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ﺍﻟﻘﺎﻃﻌﺔ ﺍﻟﺪﺍﹼﻟﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﻻ ﳜﺮﺝ ﺑﺎﳌﻌﺼﻴﺔ ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻭﺃﻳﻀﹰﺎ ﺍﳋﻠﻮﺩ#
ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻭﻗﺪ ﺟﻌﻞ ﺟﺰﺍﺀ ﻟﻠﻜﻔﺮ) (١ﺍﻟﺬﻱ ﻫﻮ ﺃﻋﻈﻢ
ﺍﳉﻨﺎﻳﺎﺕ ﻓﻠﻮ ﺟﻮﺯﻱ ﺑﻪ ﻏﲑ ﺍﻟﻜﺎﻓﺮ ﻟﻜﺎﻧﺖ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻗﺪﺭ ﺍﳉﻨﺎﻳﺔ ،ﻓﻼ ﻳﻜﻮﻥ
ﻋﺪ ﹰﻻ) ،(٢ﻭﺫﻫﺒﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺃﻥﹼ ﻣﻦ ﺃﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻓﻬﻮ ﺧﺎﻟﺪ ﻓﻴﻬﺎ؛ ﻷﻧﻪ ﺇﻣﺎ
ﻛﺎﻓﺮ ﺃﻭ ﺻﺎﺣﺐ ﻛﺒﲑﺓ ،ﻣﺎﺕ ﺑﻼ ﺗﻮﺑﺔ؛ ﺇﺫ ﺍﳌﻌﺼﻮﻡ ﻭﺍﻟﺘﺎﺋﺐ ﻭﺻﺎﺣﺐ
ﺍﻟﺼﻐﲑﺓ ﺇﺫﺍ ﺍﺟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺃﺻﻮﳍﻢ،
ﻭﺍﻟﻜﺎﻓﺮ ﳐﹼﻠﺪ ﺑﺎﻹﲨﺎﻉ ،ﻭﻛﺬﺍ ﺻﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﻣﺎﺕ ﺑﻼ ﺗﻮﺑﺔ ،ﺑﻮﺟﻬﲔ:
ﺍﻷ ﻭﻝ :ﺃﻧﻪ ﻳﺴﺘﺤ ﻖ ﺍﻟﻌﺬﺍﺏ ﻭﻫﻮ ﻣﻀﺮﺓ ﺧﺎﻟﺼﺔ) (٣ﺩﺍﺋﻤﺔ ﻓﻴﻨﺎﰲ ﺍﺳﺘﺤﻘﺎﻕ
ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﻔﻌﺔ ﺧﺎﻟﺼﺔ ﺩﺍﺋﻤﺔ .ﻭﺍﳉﻮﺍﺏ :ﻣﻨﻊ ﻗﻴﺪ ﺍﻟﺪﻭﺍﻡ) ،(٤ﺑﻞ ﻣﻨﻊ
ﺍﳌﻌﺘﺰﻟﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ،ﻓﺈ ﹼﻥ ﺍﻟﻜﺒﲑﺓ ﻋﻨﺪﻫﻢ ﲣﺮﺝ ﺃﻫﻠﻬﺎ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ،ﻓﺄﺟﺎﺑـﻪ ﺑـﺄ ﹼﻥ ﺍﻟﻨـﺼﻮﺹ
ﺍﻟﻘﻄﻌﻴﺔ ﺩﺍﻟﹼﺔ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻌﺒﺪ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻌﺼﻴﺔ ﻓﻬﻲ ﺣ ﺠﺔ ﻋﻠﻴﻬﻢ١٢ .
) (١ﻗﻮﻟﻪ] :ﺟﺰﺍﺀ ﻟﻠﻜﻔﺮ[ ﺃﻱ :ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻣﻦ ﻏﲑ ﺗﻘﻴﻴﺪ ﺑﺎﻟﺸﺪﺓ ﻭﳓﻮﻫﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﺬﺍﺏ ﺍﻟﻜﺎﻓﺮ ﺷـﺪﻳﺪﺍﹰ
ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻋﺬﺍﺏ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻭﺇﻥ ﻛﺎﻧﺎ ﳐﻠﹼﺪﻳﻦ ﰲ ﺍﻟﻨﺎﺭ ﺣﱴ ﻻ ﻳﺰﻳـﺪ ﺍﳉـﺰﺍﺀ ﻋﻠـﻰ ﻗـﺪﺭ ﺍﳉﻨﺎﻳـﺔ،
ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻜﻮﻥ ﻋﺪ ﹰﻻ[ ﻫﺬﺍ ﺇﻟﺰﺍﻡ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ ،ﻓﺈﹼﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﻘﺒﺢ ﺍﻟﻌﻘﻠﻲ ،ﻭﺃﻣﺎ ﺍﻷﺷﻌﺮﻳﺔ ﻓﻌﻨﺪﻫﻢ ﻻ
ﻳﻘﺒﺢ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺷﻲﺀ ،ﻓﻬﻮ ﺗﻌﺎﱃ ﻳﻔﻌﻞ ﰲ ﻣﻠﻜﻪ ﻛﻴﻒ ﻳـﺸﺎﺀ ،ﻓﺘـﺼﺮﻓﻪ ﺗﻌـﺎﱃ ﰲ ﻣﻠﻜـﻪ ﻻ ﻳﻮﺻـﻒ
ﺑﺎﻟﻈﻠﻢ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻀ ﺮﺓ ﺧﺎﻟﺼﺔ[ ﻻ ﳝﺎﺯﺟﻬﺎ ﻣﻨﻔﻌﺔ؛ ﻷﻧﻪ ﻟﻮﻻ ﺍﳋﻠﻮﺹ ﻋﻦ ﺷﻮﺍﺋﺐ ﺍﻟﻨﻔﻊ ﱂ ﻳﻨﻔـﺼﻞ ﻋـﻦ ﻣـﻀﺎ ﺭ
ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﹼﺎ ﻣﻀﺎ ﺭ ﻣﻦ ﻭﺟﻪ ﺩﻭﻥ ﺁﺧﺮﻩ ،ﻭﻻ ﳜﻔﻰ ﺿﻌﻔﻪ ﳉﻮﺍﺯ ﺍﻻﻧﻔﺼﺎﻝ ﺑﻮﺟﻪ ﺁﺧﺮ ،ﻛﺬﺍ ﳛﺼﻞ ﻣﻦ
"ﺍﳋﻴﺎﱄ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻨﻊ ﻗﻴﺪ ﺍﻟﺪﻭﺍﻡ[ ﺃﻱ :ﻻ ﻧﺴﹼﻠﻢ ﺃ ﹼﻥ ﺍﻟﻌﺬﺍﺏ ﻣﻀ ﺮﺓ ﺩﺍﺋﻤﺔ ،ﺑﻞ ﻻ ﻧﺴﻠﹼﻢ ﺍﳋﻠﻮﺹ ﺃﻳﻀﺎﹰ١٢ .
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ﺍﻻﺳﺘﺤﻘﺎﻕ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻗﺼﺪﻭﻩ ﻭﻫﻮ ﺍﻻﺳﺘﻴﺠﺎﺏ) ،(١ﻭﺇﳕﺎ ﺍﻟﺜﻮﺍﺏ ﻓﻀﻞ#
ﻣﻨﻪ ﻭﺍﻟﻌﺬﺍﺏ ﻋﺪﻝ ،ﻓﺈﻥ ﺷﺎﺀ ﻋﻔﺎ ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﹼﺑﻪ ﻣﺪﺓ ،ﺛﹸﻢ ﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ،
ﺍﻟﺜﺎﱐ :ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﹼﻟﺔ ﻋﻠﻰ ﺍﳋﻠﻮﺩ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ)﴿ :(٢ﻭﻣ ﻦ ﻳﻘﹾﺘﻞﹾ ﻣﺆِﻣﻨﺎ
ﻣﺘﻌ ﻤﺪﺍ ﹶﻓ ﺠﺰﺍ ﺅﻩ ﺟﻬﻨﻢ ﺧﺎﻟِ ﺪﺍ ﻓِﻴﻬﺎ﴾]ﺍﻟﻨﺴﺎﺀ ،[٩٣ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﻦ ﻳﻌﺺِ
ﺍﻟﻠﱠﻪ ﻭ ﺭﺳﻮﻟﹶﻪ ﻭﻳﺘﻌﺪ ﺣﺪﻭ ﺩﻩ ﻳﺪِ ﺧﻠﹾﻪ ﻧﺎﺭﺍ ﺧﺎِﻟ ﺪﺍ ﻓِﻴ ﻬﺎ﴾]ﺍﻟﻨﺴﺎﺀ [١٤ :ﻭﻗﻮﻟﻪ
ﺗﻌﺎﱃ﴿ :ﻣ ﻦ ﻛﹶﺴ ﺐ ﺳﻴﹶﺌﹰﺔ ﻭﹶﺃ ﺣﺎ ﹶﻃ ﺖ ﺑِﻪِ ﺧِ ﻄﻴﹶﺌﺘﻪ ﹶﻓﹸﺄﻭﻟﹶِﺌﻚ ﹶﺃﺻ ﺤﺎ ﺏ ﺍﻟﻨﺎﺭِ ﻫ ﻢ ِﻓﻴﻬﺎ
ﺧﺎﻟِﺪﻭﻥﹶ﴾]ﺍﻟﺒﻘﺮﺓ ،[٨١ :ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﻗﺎﺗﻞ ﺍﳌﺆﻣﻦ ﻟﻜﻮﻧﻪ ﻣﺆﻣﻨﺎﹰ) (٣ﻻ ﻳﻜﻮﻥ
ﺇ ﹼﻻ ﻛﺎﻓﺮﺍﹰ ،ﻭﻛﺬﺍ ﻣﻦ ﺗﻌﺪﻯ) (٤ﲨﻴﻊ ﺍﳊﺪﻭﺩ ،ﻭﻛﺬﺍ ﻣﻦ ﺃﺣﺎﻃﺖ) (٥ﺑﻪ ﺧﻄﻴﺌﺘﻪ
) (١ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻻﺳﺘﻴﺠﺎﺏ[ ﺃﻱ :ﻭﺟﻮﺏ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈ ﹼﻥ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻻ ﳚﺐ
ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺷﻲﺀ ،ﻭﺇﺫﺍ ﻗﻠﻨﺎ :ﺇ ﹼﻥ ﺍﳌﻄﻴـﻊ ﻳـﺴﺘﺤﻖ ﺍﳉﻨـﺔ ﻭﺍﻟﻜـﺎﻓﺮ ﻳـﺴﺘﺤ ﻖ ﺍﻟﻨـﺎﺭ ،ﻓﻤﻌﻨـﺎﻩ ﺃﻥﹼ
ﺍﻷﻭﻝ ﺃﻫﻞ ﻟﻔﻀﻠﻪ ﻭﺍﻟﺜﺎﱐ ﺃﻫﻞ ﻟﻌﺪﻟﻪ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ...ﺇﱁ[ ﻭﻛﺄﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﰲ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺭﺩ ﻓﻴﻬـﺎ ﻟﻔـﻆ ﱂ ﻳـﺮﺡ ﺃﻭ ﱂ ﻳـﺸﻢ ﺭﺍﺋﺤـﺔ
ﺍﳉﻨﺔ ﺃﻭ ﻟﻔﻆ ½ﻻ ﻳﻜﹼﻠﻤﻬﻢ ﺍﷲ ،ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ¼ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻛﺜﲑﺓ ﰲ ﺍﻷﺧﺒﺎﺭ" ١٢ .ﻧﻈﻢ"
) (٣ﻗﻮﻟﻪ] :ﻟﻜﻮﻧﻪ ﻣﺆﻣﻨﺎﹰ[ ﺟﻮﺍﺏ ﻋﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻷ ﻭﻝ ،ﻭﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﻣﻌﲎ ﺍﻵﻳﺔ ﻣﻦ ﻳﻘﺘﻞ ﻣﺆﻣﻨﹰﺎ ﻟﻜﻮﻧﻪ ﻣﺆﻣﻨﺎﹰ؛
ﻷﻥﹼ ﺍﳊﻜﻢ ﺇﺫﺍ ﺗﻌﹼﻠﻖ ﺑﺎﳌﺸﺘ ﻖ ﻓﻴﻜﻮﻥ ﻣﺄﺧﺬ ﺍﻻﺷﺘﻘﺎﻕ ﻋﹼﻠﺔ ﻟﻪ ،ﻭﻻ ﺷﻚ ﺃﻥﹼ ﻗﺘﻞ ﺍﳌﺆﻣﻦ ﻟﻜﻮﻧﻪ ﻣﺆﻣﻨـﺎﹰ ﻻ
ﻳﻜﻮﻥ ﺇﻻﹼ ﺇﺫﺍ ﺍﺳﺘﻘﺒﺢ ﺍﻹﳝﺎﻥ ﻭﻫﺬﺍ ﻛﻔﺮ ﺑﻼ ﺭﻳﺐ١٢ .
) (٤ﻗﻮﻟــﻪ] :ﻭﻛــﺬﺍ ﻣــﻦ ﺗﻌــﺪﻯ ...ﺇﱁ[ ﺟــﻮﺍﺏ ﻋــﻦ ﺍﻻﺳــﺘﺪﻻﻝ ﺍﻟﺜــﺎﱐ ﺑــﺄ ﹼﻥ ﺍﻹﺿــﺎﻓﺔ ﰲ ﻗﻮﻟــﻪ ﺗﻌــﺎﱃ:
﴿ ﺣﺪﻭﺩﻩ]﴾ﺍﻟﻨﺴﺎﺀ [١٤ :ﻟﻼﺳﺘﻐﺮﺍﻕ ﻭ ﻣﻌﻨـﺎﻩ :ﻣـﻦ ﻳﺘﻌـ ﺪﻯ ﲨﻴـﻊ ﺍﳊـﺪﻭﺩ ،ﻭﻻ ﺷـﻚ ﺃ ﹼﻥ ﻣـﻦ ﺗﻌـ ﺪﻯ
ﺍﳊﺪﻭﺩ ﲨﻴﻌﻬﺎ ﻓﻬﻮ ﻛﺎﻓﺮ ١٢.
) (٥ﻗﻮﻟﻪ] :ﻭﻛﺬﺍ ﻣﻦ ﺃﺣﺎﻃﺖ ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺜﺎﻟﺚ ﺑﺄ ﹼﻥ ﻣﻌﲎ ﺍﻹﺣﺎﻃﺔ ﺃﻥ ﻳﻌﻢ ﺍﳋﻄﻴﺌﺔ ﻇﺎﻫﺮﻩ
ﻭﺑﺎﻃﻨﻪ ،ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﺒﻘﻰ ﰲ ﻗﻠﺒﻪ ﺗﺼﺪﻳﻖ ﻭﰲ ﻟﺴﺎﻧﻪ ﺇﻗﺮﺍﺭ ،ﻭﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﰲ ﺍﻟﻜﺎﻓﺮ" ١٢ .ﻥ"
! "٢٧٢
ﻭﴰﻠﺘﻪ ﻣﻦ ﻛﻞﹼ ﺟﺎﻧﺐ ،ﻭﻟﻮ ﺳﹼﻠﻢ) (١ﻓﺎﳋﻠﻮﺩ ﻗﺪ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﳌﻜﺚ ﺍﻟﻄﻮﻳﻞ#
ﻛﻘﻮﳍﻢ½ :ﺳﺠﻦ ﳐﻠﹼﺪ¼ ،ﻭﻟﻮ ﺳﻠﹼﻢ) (٢ﻓﻤﻌﺎﺭﺽ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﻋ ﺪﻡ
ﺍﳋﻠﻮﺩ) (٣ﻛﻤﺎ ﻣﺮ.
) (١ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺳﻠﹼﻢ[ ﺃﻱ :ﻟﻮ ﺳﹼﻠﻢ ﺃ ﹼﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﻭﺭﺩﺕ ﰲ ﺣﻖ ﺍﻟﻔﺎﺳﻘﲔ ﻻ ﺍﻟﻜﺎﻓﺮﻳﻦ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺳﻠﹼﻢ[ ﺃﻱ :ﻟﻮ ﺳﻠﹼﻢ ﺃﻥﹼ ﺍﳋﻠﻮﺩ ﻻ ﻳﺴﺘﻌﻤﻞ ﺇ ﹼﻻ ﲟﻌﲎ ﺍﻟﺪﻭﺍﻡ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻋﺪﻡ ﺍﳋﻠﻮﺩ[ ﺃﻱ :ﻋﻠﻰ ﻋﺪﻡ ﺧﻠﻮﺩ ﻓﺴﺎﻕ ﺍﳌﺆﻣﻨﲔ ،ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿـﺖ ﺍﻟﻨـﺼﻮﺹ ،ﻧﻘـﻮﻝ :ﺇﻥﹼ
ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺍﳋﻠﻮﺩ ﳏﻤـﻮﻝ ﻋﻠـﻰ ﺍﻟﻜﹼﻔـﺎﺭ ،ﺑـﺪﻟﻴﻞ ﺍﻵﻳـﺎﺕ ﻭﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟـﱵ ﺗـﺪ ﹼﻝ ﻋﻠـﻰ ﺃﻥﹼ
ﺍﻟﻔﺎﺳﻖ ﻣﺆﻣﻦ ،ﻓﻠﺬﺍ ﻗﻠﻨﺎ ﺑﺎﻟﺘﻔﺼﻴﻞ ﲨﻌﹰﺎ ﺑﲔ ﺍﻷﺩﹼﻟﺔ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺳﹼﻠﻢ[ ﺃﻱ :ﻟﻮ ﺳﻠﹼﻢ ﺃﻥﹼ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﻭﺭﺩﺕ ﰲ ﺣﻖ ﺍﻟﻔﺎﺳﻘﲔ ﻻ ﺍﻟﻜﺎﻓﺮﻳﻦ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺳﹼﻠﻢ[ ﺃﻱ :ﻟﻮ ﺳﹼﻠﻢ ﺃﻥﹼ ﺍﳋﻠﻮﺩ ﻻ ﻳﺴﺘﻌﻤﻞ ﺇ ﹼﻻ ﲟﻌﲎ ﺍﻟﺪﻭﺍﻡ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻋﺪﻡ ﺍﳋﻠﻮﺩ[ ﺃﻱ :ﻋﻠﻰ ﻋﺪﻡ ﺧﻠﻮﺩ ﻓ ﺴﺎﻕ ﺍﳌﺆﻣﻨﲔ ،ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺍﻟﻨـﺼﻮﺹ ،ﻧﻘـﻮﻝ :ﺇ ﹼﻥ
ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﳋﻠﻮﺩ ﳏﻤﻮﻝ ﻋﻠـﻰ ﺍﻟﻜﹼﻔـﺎﺭ ،ﺑـﺪﻟﻴﻞ ﺍﻵﻳـﺎﺕ ﻭﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟـﱵ ﺗـﺪﻝﹼ ﻋﻠـﻰ ﺃﻥﹼ
!٢٧٣ ﺍﻟﻔﺎﺳﻖ ﻣﺆﻣﻦ ،ﻓﻠﺬﺍ ﻗﻠﻨﺎ ﺑﺎﻟﺘﻔﺼﻴﻞ ﲨﻌﺎﹰ ﺑﲔ ﺍﻷﺩﹼﻟﺔ"١٢ .
)ﻭﺍﻹﳝﺎﻥ( ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺘﺼﺪﻳﻖ) ،(١ﺃﻱ :ﺇﺫﻋﺎﻥ ﺣﻜﻢ ﺍﳌﺨﱪ ﻭﻗﺒﻮﻟﻪ#
ﻭﺟﻌﻠﻪ ﺻﺎﺩﻗﺎﹰ ،ﺇﻓﻌﺎﻝ ﻣﻦ ﺍﻷﻣﻦ ،ﻛﺎﻥ ﺣﻘﻴﻘﺔ ½ﺁﻣﻦ ﺑﻪ¼½ :ﺁﻣﻨﻪ ﺍﻟﺘﻜﺬﻳﺐ
ﻭﺍﳌﺨﺎﻟﻔﺔ¼ .ﻳﻌﺪﻯ ﺑﺎﻟﻼﻡ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ﴿ :ﻭﻣﺎ ﹶﺃﻧ ﺖ)ِ (٢ﺑﻤ ﺆﻣِ ٍﻦ ﻟﹶﻨﺎ﴾]ﻳﻮﺳﻒ [١٧ :ﺃﻱ :ﲟﺼ ﺪﻕ ،ﻭﺑﺎﻟﺒﺎﺀ ﻛﻤﺎ
ﰲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺍﻹﳝﺎﻥ ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ¼ ﺍﳊﺪﻳﺚ ﺃﻱ :ﺗﺼﺪﻕ،
ﻭﻟﻴﺴﺖ) (٣ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ ﺃﻥ ﺗﻘﻊ ﰲ ﺍﻟﻘﻠﺐ ﻧﺴﺒﺔ ﺍﻟﺼﺪﻕ) (٤ﺇﱃ ﺍﳋﱪ ﺃﻭ
ﺍﳌﺨﱪ ﻣﻦ ﻏﲑ ﺇﺫﻋﺎﻥ) (٥ﻭﻗﺒﻮﻝ ،ﺑﻞ ﻫﻮ ﺇﺫﻋﺎﻥ ﻭﻗﺒﻮﻝ ﻟﺬﻟﻚ ﲝﻴﺚ ﻳﻘﻊ ﻋﻠﻴﻪ
) (١ﻗﻮﻟﻪ] :ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺘﺼﺪﻳﻖ[ ﻭﻻ ﺣﺎﺟﺔ ﺇﱃ ﻣﺎ ﻗﺎﻝ ﰲ "ﺍﻟﻨﻈﻢ" :ﻣﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻠﻐﺔ ﻣﺎ ﺑﺈﺯﺍﺀ ﻋﺮﻑ ﺍﻟﺸﺮﻉ،
ﻭﺇﻻﹼ ﻓﻬﻮ ﰲ ﺍﻟﻠﻐﺔ ﺇﻋﻄﺎﺀ ﺍﻷﻣﻦ؛ ﻷﻥﹼ ﺧﻄﺎﺏ ﺍﻹﳝﺎﻥ ﻛـﺎﻥ ﻟﻘـﻮﻡ ﻛـﺎﻧﻮﺍ ﺃﻫـﻞ ﺍﻟﻠﻐـﺔ ﻭﻣـﺎ ﻛـﺎﻧﻮﺍ ﻳﻌﺮﻓـﻮﻥ
ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺸﺮﻉ ،ﻓﻠﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻠﻐﺔ ﲟﻌﲎ ﺍﻟﺘﺼﺪﻳﻖ ﹶﻟ ﻤﺎ ﻛﺎﻥ ﺧﻄﺎﺏ ﰲ ﺣﹼﻘﻬﻢ ﻣﻔﻴﺪﺍﹰ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻣﺎ ﺃﻧﺖ ...ﺇﱁ[ ﻗـﺎﻝ ﺍﻟﻌ ﹼﻼﻣـﺔ ﺍﳋﻴـﺎﱄ :ﺍﻷﻭﱃ ﺃﻥ ﳝﹼﺜـﻞ ﺑﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﹶﺃﻧـﺆﻣِﻦ ﹶﻟـﻚ ﻭﺍﺗﺒﻌـ ﻚ
ﺍﻷَ ﺭﺫﹶﻟﹸﻮﻥﹶ﴾]ﺍﻟﺸﻌﺮﺍ [١١١ :ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻼﻡ ﰲ ½ﻟﻨﺎ¼ ﻟﺘﻘﻮﻳﺔ ﺍﻟﻌﻤﻞ ﻻ ﻟﻠﺘﻌﺪﻳـﺔ ،ﻫـﺬﺍ ﻭﻻ ﳜﻔـﻰ
ﻋﻠﻰ ﺍﳌﺘﺄﻣﻞ ﺃﻥﹼ ﳎﺮﺩ ﺍﻻﺣﺘﻤﺎﻝ ﺳﻴﻤﺎ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ ﻻ ﻳﻨﺎﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ ١٢.
) (٣ﻗﻮﻟﻪ] :ﻟﻴﺴﺖ ...ﺇﱁ[ ﻳﺮﻳﺪ ﺃﻥﹼ ﳎ ﺮﺩ ﻣﻌﺮﻓﺔ ﺻـﺪﻕ ﺍﳋـﱪ ﺃﻭ ﺍﳌﺨـﱪ ﻻ ﺗﻜـﻮﻥ ﺗـﺼﺪﻳﻘﺎﹰ ﻭﺇﳝﺎﻧـﹰﺎ ،ﻭﺇ ﹼﻻ
ﻟﻜﺎﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻛﹼﻠﻬﻢ ﻣﺆﻣﻨﲔ؛ ﻷﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓـﻮﻥ ﺍﻟـﻨ ﱯ ﺻـﹼﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﹼﻠﻢ ﻛﻤـﺎ ﻛـﺎﻧﻮﺍ
ﻳﻌﺮﻓﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻧﺴﺒﺔ ﺍﻟﺼﺪﻕ ...ﺇﱁ[ ﻳﻌﲏ :ﻟﻴﺲ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻠﻐﻮﻱ ﺃﻥ ﳛـﺼﻞ ﰲ ﺍﻟﻘﻠـﺐ ﻛـﻮﻥ ﺍﻟـﺼﺪﻕ
ﻣﻨﺴﻮﺑﺎ ﺇﱃ ﺍﳋﱪ ﺃﻭ ﺍﳌﺨﱪ ﻭﻳﻌﻘﻞ ﺛﺒﻮﺕ ﺍﻟﺼﺪﻕ ﻟﻪ ﰲ ﻧﻔـﺲ ﺍﻷﻣـﺮ ،ﻓﺈﻧـﻪ ﻣـﻦ ﻗﺒﻴـﻞ ﺍﳌﻌﺮﻓـﺔ ﺍﳌﻘﺎﺑﻠـﺔ
ﻟﻠﻨﻜﺎﺭﺓ ﻭﺍﳉﻬﺎﻟﺔ ﺩﻭﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳌﻘﺎﺑﻞ ﻟﻠﺘﻜﺬﻳﺐ ﻭﺍﻹﻧﻜﺎﺭ ،ﻗﺎﻟﻪ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﻦ ﻏﲑ ﺇﺫﻋـﺎﻥ ...ﺇﱁ[ ﺍﳌـﺮﺍﺩ ﺑـﻪ ﺣـﺼﻮﻝ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﺘـﻴﹼﻘﻦ ﺑـﺼﺪﻕ ﺍﳋـﱪ ﺧﺎﻟﻴـﹰﺎ ﻋـﻦ ﺍﻹﺫﻋـﺎﻥ
ﻭﺍﻟﺘـﺴﻠﻴﻢ ﻟﻌـﺎﺭﺽ ﺍﻟﻌﻨـﺎﺩ ﻭﺍﻻﺳـﺘﻜﺒﺎﺭ ﻭﻏﲑﳘـﺎ ِﻣ ﻤـﺎ ﳝﻨـﻊ ﲤﻜﹼـﻦ ﻛﻴﻔﻴـﺔ ﺍﻻﺳﺘـﺴﻼﻡ ﻭ ﺍﻟﻘﺒـﻮﻝ ﻛﻌﻠـﻢ
ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻲ ﺑﻮﺟﻮﺩ ﺍﻟﻌﺎﱂ ،ﻓﺈﻧﻪ ﺣﺎﺻﻞ ﻟﻪ ،ﻟﻜﻨﻪ ﻻ ﻳﺬﻋﻦ ﻭﻻ ﻳﺴﹼﻠﻢ ﻭﺟﻮﺩﻩ ،ﻛﺬﺍ ﰲ ﺍﳊﻮﺍﺷﻲ١٢ .
! "٢٧٤
ﺍﺳﻢ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﻣﺎ ﺻ ﺮﺡ ﺑﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ،ﻭﺑﺎﳉﻤﻠﺔ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻱ#
ﻳﻌﺒﺮ ﻋﻨﻪ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ½ﺑﮕﺮﻭﻳﺪﻥ¼ ،ﻫﻮ ﻣﻌﲎ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳌﻘﺎﺑﻞ ﻟﻠﺘﺼﻮﺭ ،ﺣﻴﺚ
ﻳﻘﺎﻝ ﰲ ﺃﻭﺍﺋﻞ) (١ﻋﻠﻢ ﺍﳌﻴﺰﺍﻥ :ﺍﻟﻌﻠﻢ ﺇﻣﺎ ﺗﺼﻮﺭ ﻭﺇﻣﺎ ﺗﺼﺪﻳﻖ ،ﺻ ﺮﺡ ﺑﺬﻟﻚ)(٢
ﺭﺋﻴﺴﻬﻢ ﺍﺑﻦ ﺳﻴﻨﺎ ،ﻓﻠﻮ ﺣﺼﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ﻟﺒﻌﺾ ﺍﻟﻜﹼﻔﺎﺭ ﻛﺎﻥ ﺇﻃﻼﻕ ﺍﺳﻢ
ﺍﻟﻜﺎﻓﺮ) (٣ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ ﺃﻥﹼ ﻋﻠﻴﻪ ﺷﻴﺌﺎﹰ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻹﻧﻜﺎﺭ،ﻛﻤﺎ
ﻓﺮﺿﻨﺎ ﺃﻥﹼ ﺃﺣﺪﹰﺍ ﺻﺪﻕ ﲜﻤﻴﻊ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺳﹼﻠﻤﻪ ﻭﺃﻗ ﺮ ﺑﻪ
ﻭﻋﻤﻞ ،ﻭﻣﻊ ﺫﻟﻚ ﺷﺪ ﺍﻟﺰﻧﺎﺭ ﺑﺎﻻﺧﺘﻴﺎﺭ) ،(٤ﺃﻭ ﺳﺠﺪ ﻟﻠﺼﻨﻢ ﺑﺎﻻﺧﺘﻴﺎﺭ،
) (١ﻗﻮﻟﻪ] :ﻳﻘﺎﻝ ﰲ ﺃﻭﺍﺋﻞ ...ﺇﱁ[ ﻓﻴﻪ ﺃﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳌﻨﻄﻘ ﻲ ﻳﻌﻢ ﺍﻟﻴﻘﲔ ﻭﺍﻟﻈﻦ ،ﲞﻼﻑ ﺍﻟﺘـﺼﺪﻳﻖ ﺍﻟﻠﻐـﻮ ﻱ؛
ﻷﻧﻪ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺍﻹﺫﻋﺎﻥ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺒﺮ ﻋﻨﻪ ½ﺑﮕﺮﻭﻳﺪﻥ¼ ،ﻭﻗﺪ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﺸﺎﺭﺡ ﰲ "ﺷـﺮﺡ ﺍﳌﻘﺎﺻـﺪ"
ﺣﻴﺚ ﻗﺎﻝ :ﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻷﻣﻮﺭ ﺍﳌﺨﺼﻮﺻﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻠﻐﻮ ﻱ ،ﻭﻫﻮ ﻣﺎ ﻳﻌﺒﺮ ﻋﻨﻪ ½ﺑﮕﺮﻭﻳﺪﻥ ﻭ
ﺭﺍﺳﺖ ﺩﺍﻧﺴﱳ¼ ﻭﻳﻨﺎﻓﻴﻪ ﺍﻟﺘﻮﻗﹼﻒ ﻭﺍﻟﺘﺮﺩﺩ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺻﺮﺡ ﺑﺬﻟﻚ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﲢﻘﻴﻖ ﺍﻹﳝﺎﻥ :ﺇﻥﹼ ﺍﺑﻦ ﺳﻴﻨﺎ ﺃﻭﺭﺩ ﰲ " ﺍﻟﺸﻔﺎﺀ"
ﰲ ﻣﻘﺎﺑﻠﺔ ﻫﺬﺍ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺘﻜﺬﻳﺐ ،ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌـﺴﻤﻰ ﺑــ½ﺩﺍﻧـﺶ ﻧﺎﻣـﻪ¼ ½ﻋﻼﺋـﻲ ﺩﺍﻧـﺴﱳ ﺩﻭ ﮔﻮﻧـﻪ
ﺍﺳﺖ ،ﻳﻜﻲ ﻓﻬﻢ ﻛﺮﺩﻥ ﻭﺩﺭﻳﺎﻓﱳ ﻭﺁﻧـﺮﺍ ﺑﺘـﺎﺯﻱ ﺗـﺼ ﻮﺭ ﺧﻮﺍﻧﻨـﺪ ،ﻭﺩﻭﻡ ﮔﺮﻭﻳـﺪﻥ ﻭﺁﻧـﺮﺍ ﺑﺘـﺎﺯﻱ ﺗـﺼﺪﻳﻖ
ﺧﻮﺍﻧﻨﺪ¼ ١٢ .ﻗﺎﻟﻪ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ.
) (٣ﻗﻮﻟﻪ] :ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻜﺎﻓﺮ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ "ﺍﻟـﺸﻔﺎ" :ﻧﻜﻔﹼـﺮ ﺑﻜـﻞﹼ ﻓﻌـﻞ
ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻧﻪ ﻻ ﻳﺼﺪﺭ ﺇﻻﹼ ﻣﻦ ﻛﺎﻓﺮ ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻣﺼ ﺮﺣﺎ ﺑﺎﻹﺳﻼﻡ ﻣـﻊ ﻓﻌﻠـﻪ ﺫﻟـﻚ ﺍﻟﻔﻌـﻞ،
ﻛﺎﻟﺴﺠﻮﺩ ﻟﻠﺼﻨﻢ ﻭﻟﻠﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺼﻠﻴﺐ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﺴﻌﻲ ﺇﱃ ﺍﻟﻜﻨﺎﺋﺲ ﻭﺍﻟﺒﻴﻊ ﻣـﻊ ﺃﻫﻠـﻬﺎ ﺑـﺰﻳﻬﻢ ﻣـﻦ
ﺷﺪ ﺍﻟﺰﻧﺎﻧﲑ ﻭﻓﺤﺺ ﺍﻟﺮﺅﺱ ،ﻓﻘﺪ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥﹼ ﻫـﺬﺍ ﻻ ﻳﻮﺟـﺪ ﺇ ﹼﻻ ﻣـﻦ ﻛـﺎﻓﺮ ،ﻭﺃ ﹼﻥ ﻫـﺬﻩ ﺍﻷﻓﻌـﺎﻝ
ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺇﻥ ﺻﺮﺡ ﻓﺎﻋﻠﻬﺎ ﺑﺎﻹﺳﻼﻡ١٢ .
!٢٧٥ ) (٤ﻗﻮﻟﻪ] :ﺑﺎﻻﺧﺘﻴﺎﺭ[ ﺃﻱ :ﺑﻼ ﺟﱪ ﻭﺇﻛﺮﺍﻩ"١٢ .
ﳒﻌﻠﻪ) (١ﻛﺎﻓﺮﺍﹰ ﻟِ ﻤﺎ ﺃ ﹼﻥ ﺍﻟﻨﺒـﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﻌﻞ ﺫﻟﻚ ﻋﻼﻣﺔ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻹﻧﻜﺎﺭ#،
ﻭﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ ﻳﺴﻬﻞ ﻟﻚ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺣ ﹼﻞ ﻛﺜﲑ ﻣﻦ
ﺍﻹﺷﻜﺎﻻﺕ) (٢ﺍﳌﻮﺭﺩﺓ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﳝﺎﻥ ،ﻭﺇﺫﺍ ﻋﺮﻓﺖ ﺣﻘﻴﻘﺔ ﻣﻌﲎ ﺍﻟﺘﺼﺪﻳﻖ
ﻓﺎﻋﻠﻢ ﺃﻥﹼ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﺸﺮﻉ) :ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ(
ﺃﻱ :ﺗﺼﺪﻳﻖ ﺍﻟﻨﺒـ ﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﻘﻠﺐ ﰲ ﲨﻴﻊ ﻣﺎ ﻋﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ) (٣ﳎﻴﺌﻪ
ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺇﲨﺎ ﹰﻻ) ،(٤ﻭﺃﻧﻪ ﻛﺎﻑ ﰲ ﺍﳋﺮﻭﺝ ﻋﻦ ﻋﻬﺪﺓ ﺍﻹﳝﺎﻥ،
ﻭﻻ ﺗﻨﺤ ﹼﻂ ﺩﺭﺟﺘﻪ) (٥ﻋﻦ ﺍﻹﳝﺎﻥ ﺍﻟﺘﻔﺼﻴﻠﻲ ،ﻓﺎﳌﺸﺮﻙ ﺍﳌﺼ ﺪﻕ ﺑﻮﺟﻮﺩ
) (١ﻗﻮﻟﻪ] :ﳒﻌﻠﻪ[ ﻗﺎﻝ ﰲ "ﺍﳋﻴﺎﱄ" :ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻜﻔﺮ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﻭﰲ ﺣـ ﻖ ﺇﺟـﺮﺍﺀ
ﺍﻷﺣﻜﺎﻡ ﻻ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺫﻛﺮ ﰲ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" :ﺃ ﹼﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳌﻘﺎﺭﻥ ﻷﻣﺎﺭﺓ ﺍﻟﺘﻜﺬﻳﺐ
ﻏﲑ ﻣﻌﺘﺪ ﺑﻪ ﻭﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺬﻱ ﻻ ﻳﻘﺎﺭﻥ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻷﻣﺎﺭﺍﺕ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻹﺷﻜﺎﻻﺕ[ ﻣﻨﻬﺎ ﺃ ﹼﻥ ﺍﳌﺼ ﺪﻕ ﺑﻼ ﺇﺫﻋﺎﻥ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﻣﻨـﺎﹰ ،ﻭﻣﻨـﻬﺎ ﺃﻧـﻪ ﻳﻠـﺰﻡ ﺃﻥ ﻳﻜـﻮﻥ
ﺑﻌﺾ ﺍﻟﻜﻔﺮﺓ ﻣﺆﻣﻨﺎﹰ ﻹﻳﻘﺎﻧﻪ ﺑﺎﻟﻨﺒﻮﺓ ﻗﻠﺒﹰﺎ ﻭﺇﻥ ﱂ ﻳﺴﻠﻢ ،ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﻳﻠـﺰﻡ ﺃﻥ ﻳﻜـﻮﻥ ﺍﳌـﺴﻠﻢ ﺑﺎﻗﻴـﹰﺎ ﺑﻌـﺪ ﺷـ ﺪ
ﺍﻟﺰﻧﺎﺭ ﻭﺳﺠﻮﺩ ﺍﻟﺼﻨﻢ ﻟﺒﻘﺎﺀ ﺍﻟﺘﺼﺪﻳﻖ ،ﻛﺬﺍ ﰲ "ﺍﻟﻨﻈﻢ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ[ ﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠ ﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛـﱪ" :ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﳌﻌﻠـﻮﻡ ﺿـﺮﻭﺭﺓ
ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﲝﻴﺚ ﻳﻌﻠﻤﻪ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﻏﲑ ﺍﻓﺘﻘـﺎﺭ ﺇﱃ ﺍﻟﻨﻈـﺮ ﻭﺍﻻﺳـﺘﺪﻻﻝ ،ﻛﻮﺣـﺪﺓ ﺍﻟـﺼﺎﻧﻊ ﻭﻭﺟـﻮﺏ
ﺍﻟﺼﻼﺓ ﻭﺣﺮﻣﺔ ﺍﳋﻤﺮ ﻭﳓﻮﻫﺎ ،ﻭﺇﻧﻤﺎ ﻗﻴﺪ ﺎ؛ ﻷ ﹼﻥ ﻣﻨﻜﺮ ﺍﻻﺟﺘﻬﺎﺩﻳﺎﺕ ﻻ ﻳﻜﹼﻔﺮ ﺇﲨﺎﻋﺎﹰ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺇﲨﺎﻻﹰ[ ﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺸﺎﺭﺡ ﻗﺪﺱ ﺳ ﺮﻩ ،ﻭﺃﻣـﺎ ﻏـﲑﻩ ﻓﻘـﺎﻟﻮﺍ :ﻫـﺬﺍ ﻓﻴﻤـﺎ ﻟـﻮﺣﻆ ﺇﲨـﺎﻻﹰ ﻛﺎﻹﳝـﺎﻥ
ﺑﺎﳌﻼﺋﻜﺔ ﻭﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﻞ ،ﻭﻟﻜﻦ ﻳﺸﺘﺮﻁ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻴﻤﺎ ﻟﻮﺣﻆ ﺗﻔﺼﻴ ﹰﻼ ،ﻗﺎﻝ ﺍﶈﹼﻘﻖ ﺍﻟﺪﻭﺍ ﹼﱐ ﰲ "ﺷﺮﺡ
ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻌﻀﺪﻳﺔ" ﻣﺎ ﻧ ﺼﻪ :ﺗﻔﺼﻴﻼﹰ ﻭﺇﲨﺎﻻﹰ ﻓﻴﻤﺎ ﻋﻠﻢ ﺇﲨﺎﻻﹰ ،ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷـﻌﺮﻱ
ﻭﺃﺗﺒﺎﻋﻪ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﻭ"ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" ﻭ"ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ" ﻭﻏﲑﻫﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻻﺗﻨﺤﻂﹼ ﺩﺭﺟﺘﻪ[ ﺍﳊﺎﺻﻞ ﺃ ﹼﻥ ﻋﺪﻡ ﺍﳓﻄﺎﻁ ﺍﻹﲨﺎﱄ ﻋﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻻﺗﺼﺎﻑ ﺑﺄﺻﻞ
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! "٢٧٦
ﺍﻟﺼﺎﻧﻊ ﻭﺻﻔﺎﺗﻪ ﻻ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎﹰ ﺇﻻﹼ ﲝﺴﺐ ﺍﻟﻠﻐﺔ ﺩﻭﻥ ﺍﻟﺸﺮﻉ ﻹﺧﻼﻟﻪ#
ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﻳ ﺆِﻣ ﻦ ﺃﹶﻛﹾﺜﹶﺮﻫﻢِ ﺑﺎﻟﻠﱠﻪِ ﺇِﻻﱠ ﻭ ﻫﻢ
ﻣﺸِ ﺮﻛﹸﻮﻥ﴾]ﻳﻮﺳﻒ) .[١٠٦ :ﻭﺍﻹﻗﺮﺍﺭﺑﻪ( ﺃﻱ :ﺑﺎﻟﻠﺴﺎﻥ ﺇﻻﹼ ﺃﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ) (١ﺭﻛﻦ
ﻻ ﳛﺘﻤﻞ ﺍﻟﺴﻘﻮﻁ ﺃﺻ ﹰﻼ ،ﻭﺍﻹﻗﺮﺍﺭ ﻗﺪ ﳛﺘﻤﻠﻪ ﻛﻤﺎ ﰲ ﺣﺎﻟﺔ ﺍﻹﻛﺮﺍﻩ ،ﻓﺈﻥ
ﻗﻴﻞ :ﻗﺪ ﻻ ﻳﺒﻘﻰ ﺍﻟﺘﺼﺪﻳﻖ ﻛﻤﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﻮﻡ ﻭﺍﻟﻐﻔﻠﺔ .ﻗﻠﻨﺎ :ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻕ)(٢
ﰲ ﺍﻟﻘﻠﺐ ،ﻭﺍﻟﺬﻫﻮﻝ ﺇﳕﺎ ﻫﻮ ﻋﻦ ﺣﺼﻮﻟﻪ) ،(٣ﻭﻟﻮ ﺳﹼﻠﻢ) (٤ﻓﺎﻟﺸﺎﺭﻉ ﺟﻌﻞ
ﺍﶈﻘﹼﻖ ﺍﻟﺬﻱ ﱂ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﻣﺎ ﻳﻀﺎ ﺩﻩ ﰲ ﺣﻜﻢ ﺍﻟﺒﺎﻗﻲ ،ﺣﱴ ﻛﺎﻥ) (٥ﺍﳌﺆﻣﻦ
ﺍﲰﺎﹰ ﳌﻦ ﺁﻣﻦ ﰲ ﺍﳊﺎﻝ ﺃﻭ ﰲ ﺍﳌﺎﺿﻲ ﻭﱂ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﻣﺎ ﻫﻮ ﻋﻼﻣﺔ
ﻭ ﺇﻻﹼ ﻓﻠﻴﺲ ﺍﻹﲨﺎﻝ ﻛﺎﻟﺘﻔﺼﻴﻞ ﰲ ﻣﻘﺎﻡ ﻛﻤﺎﻝ ﺍﻟﻌﺮﻓﺎﻥ ﻭﲨﺎﻝ ﺍﻹﺣـﺴﺎﻥ ،ﻗﺎﻟـﻪ ﺍﳌـ ﹼﻼ ﻋﻠـ ﻲ ﺍﻟﻘـﺎﺭﻱ ﰲ
"ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ"١٢ .
) (١ﻗﻮﻟﻪ] :ﺇﻻﹼ ﺃ ﹼﻥ ﺍﻟﺘﺼﺪﻳﻖ[ ﻳﺮﻳﺪ ﺃﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﻣﺄﻣﻮﺭ ﺑﻪ ﰲ ﻛﻞﹼ ﺣﺎﻝ ﻻ ﳛﺘﻤـﻞ ﺍﻟـﺴﻘﻮﻁ ﺃﺻـﻼﹰ ،ﲞـﻼﻑ
ﺍﻹﻗﺮﺍﺭ ،ﻓﺈﻧﻪ ﻗﺪ ﻳﺴﻘﻂ ﻛﻤﺎ ﰲ ﺣﺎﻟﺔ ﺍﻹﻛﺮﺍﻩ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎ ٍﻕ[ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﺑﺄ ﹼﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺇﺩﺭﺍﻙ ،ﻭﺍﻟﻨﻮﻡ ﺿ ﺪ ﺍﻹﺩﺭﺍﻙ ﻋﻨﺪ ﺍﳌﺘﻜﹼﻠﻤﲔ ،ﻭﺃﺟﻴﺐ
ﺑﺄﻥﹼ ﻣﺮﺍﺩﻫﻢ ﺃﻥﹼ ﺍﻟﻨﻮﻡ ﺿﺪ ﺍﻹﺩﺭﺍﻙ ﺍﳊﺎﺩﺙ ﻓﻴﻪ ﻻ ﺿـﺪ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺒـﺎﻗﻲ ﺍﻟـﺬﻱ ﻛـﺎﻥ ﺣﺎﺻـ ﹰﻼ ﰲ ﺍﻟﻴﻘﻈـﺔ.
"١٢ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺇﳕﺎ ﻫﻮ ﻋﻦ ﺣﺼﻮﻟﻪ[ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺷﻲﺀ ﺣﺎﺻ ﹰﻼ ﻭﻻ ﻳﺪﺭﻙ ﺣﺼﻮﻟﻪ ﻭﻻ ﻳﻠﺘﻔـﺖ ﺇﻟﻴـﻪ،
ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﻴﻞ :ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺸﻲﺀ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺸﻌﻮﺭ ﺑﺬﺍﻟﻚ ﺍﻟﺸﻌﻮﺭ ،ﻓﺎﻟﺸﻌﻮﺭ ﺣﺎﺻﻞ ﻟﻜﻨـﻪ ﻏـﲑ ﻣـﺸﻌﻮﺭ
ﺑﻪ ،ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ" ١٢ .ﻧﻈﻢ"
) (٤ﻗﻮﻟﻪ] :ﻭﻟﻮ ﺳﹼﻠﻢ[ ﺃﻱ :ﻟﻮ ﺳﻠﹼﻢ ﺃ ﹼﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻻ ﻳﺒﻘﻰ ﰲ ﺍﻟﻘﻠﺐ ﰲ ﺣﺎﻟـﺔ ﺍﻟﻨـﻮﻡ ﻭﺍﻟﻐﻔﻠـﺔ ،ﻓﺎﻟـﺸﺎﺭﻉ ﺟﻌـﻞ
ﺍﻟﺘﺼﺪﻳﻖ ﺍﶈﹼﻘﻖ ﰲ ﺍﻟﻘﻠﺐ ﰲ ﺣﻜﻢ ﺍﻟﺒﺎﻗﻲ ﻣﺎ ﱂ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﻣﺎ ﻳﻀﺎﺩﻩ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺣﱴ ﻛﺎﻥ[ ﻭﻟﺬﻟﻚ ﺍﻹﻗﺮﺍﺭ ﻣ ﺮﺓ ﰲ ﲨﻴﻊ ﺍﻟﻌﻤﺮ ﻣﻊ ﺃﻧﻪ ﺟﺰﺀ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ،ﻭﺍﻟﻜﻞﹼ ﻻ ﻳﺘﺤﹼﻘﻖ
!٢٧٧ ﺑﺪﻭﻥ ﺍﳉﺰﺀ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ""١٢ .
ﺍﻟﺘﻜﺬﻳﺐ ،ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻣﻦ ﺃ ﹼﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﻗﺮﺍﺭ ﻣﺬﻫﺐ#
ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ) (١ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻣﺎﻡ ﴰﺲ ﺍﻷﻳِﻤﺔ ،ﻭﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺭﲪﻬﻤﺎ ﺍﷲ،
ﻭﺫﻫﺐ ﲨﻬﻮﺭ ﺍﶈﻘﹼﻘﲔ ﺇﱃ ﺃﻧﻪ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ ،ﻭﺇﳕﺎ ﺍﻹﻗﺮﺍﺭ ﺷﺮﻁ)(٢
ﻹﺟﺮﺍﺀ ﺍﻷﺣﻜﺎﻡ ﰲ ﺍﻟﺪﻧﻴﺎ) ،(٣ﻟِ ﻤﺎ ﺃﻥﹼ ﺗﺼﺪﻳﻖ ﺍﻟﻘﻠﺐ ﺃﻣﺮ ﺑﺎﻃﻦ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ
ﻋﻼﻣﺔ ،ﻓﻤﻦ ﺻﺪﻕ ﺑﻘﻠﺒﻪ ﻭﱂ ﻳﻘﺮ ﺑﻠﺴﺎﻧﻪ ﻓﻬﻮ ﻣﺆﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ
ﻣﺆﻣﻨﺎﹰ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﻦ ﺃﻗ ﺮ ﺑﻠﺴﺎﻧﻪ ﻭﱂ ﻳﺼﺪﻕ ﺑﻘﻠﺒﻪ ﻛﺎﳌﻨﺎﻓﻖ ﻓﺒﺎﻟﻌﻜﺲ،
ﻭﻫﺬﺍ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺭﲪﻪ ﺍﷲ ،ﻭﺍﻟﻨﺼﻮﺹ ﻣﻌﺎﺿﺪﺓ ﻟﺬﻟﻚ)،(٤
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﹸﺃﻭﹶﻟِﺌﻚ ﻛﹶﺘ ﺐ ِﻓﻲ ﻗﹸﻠﹸﻮﺑِ ِﻬ ﻢ ﺍ ِﻹ ﳝﺎﻥﹶ﴾]ﺍﺎﺩﻟﺔ ،[٢٢ :ﻭﻗﺎﻝ ﺍﷲ
ﺗﻌﺎﱃ﴿ :ﻭﹶﻗﻠﹾﺒﻪ ﻣ ﹾﻄ ﻤِﺌﻦِ ﺑﺎﻹِﳝﺎ ِﻥ﴾]ﺍﻟﻨﺤﻞ [١٠٦ :ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻤﺎ
ﻳﺪﺧِ ﻞ ﺍﻹِ ﳝﺎ ﹸﻥ ِﻓﻲ ﹸﻗﹸﻠﻮﺑِ ﹸﻜ ﻢ﴾]ﺍﳊﺠﺮﺍﺕ ،[١٤ :ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ:
) (١ﻗﻮﻟﻪ] :ﻣﺬﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ[ ﻓﻌﻠﻰ ﻫﺬﺍ ﻣﻦ ﺻﺪﻕ ﺑﻘﻠﺒﻪ ﻭﱂ ﻳﻘ ﺮ ﺑﻠﺴﺎﻧﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻥ ﻟﻌـﺬﺭ،
ﻗﺎﻝ ﺍﳌ ﹼﻼ ﻋﻠ ﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ"½ :ﺛﹸ ﻢ ﺍﻹﲨﺎﻉ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺇﳝﺎﻥ ﻣﻦ ﺻ ﺪﻕ ﺑﻘﻠﺒﻪ ﻭﻗـﺼﺪ
ﺍﻹﻗﺮﺍﺭ ﺑﻠﺴﺎﻧﻪ ﻭﻣﻨﻊ ﻣﺎﻧﻊ ﻣﻨﻪ ﻣﻦ ﺧﺮﺱ ﻭﳓﻮﻩ¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻹﻗﺮﺍﺭ ﺷﺮﻁ[ ﻗﺎﻝ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" ﻋﻦ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" :ﺍﻹﻗﺮﺍﺭ ﺇﺫﺍ ﺟﻌﻞ ﺷﺮﻁ ﺇﺟﺮﺍﺀ
ﺍﻷﺣﻜﺎﻡ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻋﻼﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳـﻼﻡ ،ﲞـﻼﻑ ﻣـﺎ ﺇﺫﺍ ﺟﻌـﻞ
ﺭﻛﻨﺎﹰ ﻟﻪ ﻓﺈﻧﻪ ﻳﻜﻔﻲ ﻟﻪ ﳎ ﺮﺩ ﺍﻟﺘﻜﹼﻠﻢ ﻣ ﺮﺓ ﻭﺇﻥ ﱂ ﻳﻈﻬﺮ ﻟﻐﲑﻩ ،ﻭﺍﻟﻈـﺎﻫﺮ ﺃ ﹼﻥ ﺍﻟﺘـﺰﺍﻡ ﺍﻟـﺸﺮﻋﻴﺎﺕ ﻳﻘـﻮﻡ ﻣﻘـﺎﻡ
ﺫﻟﻚ ﺍﻹﻋﻼﻥ ،ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﻷﺣﻜﺎﻡ ﰲ ﺍﻟﺪﻧﻴﺎ[ ﻣﻦ ﺣﺮﻣﺔ ﺍﻟﺪﻡ ﻭﺍﳌﺎﻝ ﻭﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻋﻠﻴﻪ ﻭﺩﻓﻨﻪ ﰲ ﻣﻘﺎﺑﺮ ﺍﳌﺴﻠﻤﲔ١٢ .
) (٤ﻗﻮﻟـﻪ] :ﻣﻌﺎﺿـﺪﺓ ﻟـﺬﻟﻚ[ ﺃﻱ :ﻷ ﹼﻥ ﺍﻹﳝـﺎﻥ ﻫـﻮ ﺍﻟﺘـﺼﺪﻳﻖ ﺑﺎﻟﻘﻠـﺐ ،ﻭﺍﻹﻗـﺮﺍﺭ ﺇﳕـﺎ ﻫـﻮ ﺷـﺮﻁ ﻹﺟـﺮﺍﺀ
ﺍﻷﺣﻜﺎﻡ؛ ﻷ ﹼﻥ ﺍﻟﻨﺼﻮﺹ ﺗﺪﻝﹼ ﻋﻠﻰ ﺃ ﹼﻥ ﳏ ﹼﻞ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﻘﻠﺐ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﻹﻗﺮﺍﺭ ﺍﻟﺬﻱ ﻫﻮ ﻓﻌـﻞ ﺍﻟﻠـﺴﺎﻥ
!٢٧٨ ﺟﺰﺀ ﻣﻦ ﺍﻹﳝﺎﻥ"١٢ .
½ﺍﻟﻠﹼﻬﻢ ﺛﺒﺖ ﻗﻠﱯ) (١ﻋﻠﻰ ﺩﻳﻨﻚ¼ ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺳﺎﻣﺔ ﺣﲔ ﻗﺘﻞ) :(٢ﻣﻦ#
ﻗﺎﻝ½ :ﻻ ﺇﻟﻪ ﺇ ﹼﻻ ﺍﷲ¼½ :ﻫﻼﹼ ﺷﻘﻘﺖ ﻋﻦ ﻗﻠﺒﻪ¼ .ﻓﺈﻥ ﻗﻠﺖ) :(٣ﻧﻌﻢ ﺍﻹﳝﺎﻥ) (٤ﻫﻮ
ﺍﻟﺘﺼﺪﻳﻖ ،ﻟﻜ ﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻻ ﻳﻌﺮﻓﻮﻥ ﻣﻨﻪ ﺇﻻﹼ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﺍﻟﻨﺒـﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ) (٥ﻭﺃﺻﺤﺎﺑﻪ ﻛﺎﻧﻮﺍ ﻳﻘﻨﻌﻮﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻭﳛﻜﻤﻮﻥ
ﺑﺈﳝﺎﻧﻪ ﻣﻦ ﻏﲑ ﺍﺳﺘﻔﺴﺎﺭ ﻋ ﻤﺎ ﰲ ﻗﻠﺒﻪ ،ﻗﻠﺖ :ﻻ ﺧﻔﺎﺀ ﰲ) (٦ﺃ ﹼﻥ ﺍﳌﻌﺘﱪ ﰲ
ﺍﻟﺘﺼﺪﻳﻖ ﻋﻤﻞ ﺍﻟﻘﻠﺐ ،ﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ ﻋﺪﻡ ﻭﺿﻊ ﻟﻔﻆ ﺍﻟﺘﺼﺪﻳﻖ ﳌﻌﲎ ﺃﻭ
ﻭﺿﻌﻪ ﳌﻌﲎ ﻏﲑ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﱯ ﱂ ﳛﻜﻢ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﻑ ﺑﺄ ﹼﻥ
ﺍﳌﺘﻠﹼﻔﻆ ﺑﻜﻠﻤﺔ ½ﺻﺪﻗﺖ¼ ﻣﺼﺪﻕ ﻟﻠﻨﺒـﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺆﻣﻦ ﺑﻪ ،ﻭﳍﺬﺍ) (٧ﺻﺢ
) (١ﻗﻮﻟﻪ] :ﺛﺒﺖ ﻗﻠﱯ[ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺗﻌﻠﻴﻤﺎﹰ ﻟﻸﻣﺔ ،ﻛﺬﺍ ﰲ ﺍﻟﺸﺮﻭﺡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺣﲔ ﻗﺘﻞ[ ﺯﻋﻤﺎﹰ ﺃﻧﻪ ﻗﺎﳍﺎ ﺧﻮﻓﺎﹰ ﻣﻦ ﺍﻟﺴﻼﺡ ﻭﱂ ﻳﺼ ﺪﻕ ﺑﻘﻠﺒﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻠﺖ[ ﰲ "ﺍﻟﻨـﱪﺍﺱ" ﻣـﺬﻫﺐ ﺍﻟﻜﺮﺍﻣﻴـﺔ ﺃ ﹼﻥ ﺍﻹﳝـﺎﻥ ﻫـﻮ ﺍﻹﻗـﺮﺍﺭ ﻓﻘـﻂ ،ﻭﺍﻟـﺸﺎﺭﺡ ﺫﻛـﺮ ﻣـﻦ
ﺩﻻﺋﻠﻬﻢ ﺩﻟﻴﻠﲔ ﺑﻄﺮﻳﻖ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺒﺎﻃﻦ ﺑـﺄﻥﹼ ﺍﻹﳝـﺎﻥ ﻫﻮﺍﻟﺘـﺼﺪﻳﻖ ﺍﻟﻘﻠـ ﱯ ﻟﻐـﺔ
ﻭﺷﺮﻋﹰﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻧﻌﻢ ﺍﻹﳝﺎﻥ[ ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺒﻬﺔ ﺍﻷﻭﱃ ﻟﻠﻜﺮﺍﻣﻴﺔ ،ﺣﺎﺻﻠﻬﺎ ﺃﻧﺎ ﻧﺴﻠﹼﻢ ﺃ ﹼﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ،ﻟﻜﻨـﻪ
ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻓﻌﻠﻪ ﻻ ﻓﻌﻞ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ،ﻓﻌﻠﻢ ﺃ ﹼﻥ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺘﺼﺪﻳﻖ ﻫﻮ ﺣﻘﻴﻘـﺔ
ﺍﻹﳝﺎﻥ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ[ ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻜﺮﺍﻣﻴﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻻ ﺧﻔﺎﺀ ﰲ[ ﺟﻮﺍﺏ ﻋﻦ ﺍﻟﺸﺒﻬﺔ ﺍﻷﻭﱃ ،ﻭﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻓﻌﻞ ﺍﻟﻠﺴﺎﻥ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ
ﺍﻟﺘﻠﹼﻔﻆ ﺑﻜﻠﻤﺔ ½ﺻﺪﻗﺖ¼ ﻣﺼﺪﻗﹰﺎ ﲝﺴﺐ ﺍﻟﻠﻐﺔ ﻭﻣﺆﻣﻨﺎﹰ ﲝﺴﺐ ﺍﻟﺸﺮﻉ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ﺇﲨﺎﻋﹰﺎ ،ﻓﻌﻠـﻢ ﺃ ﹼﻥ
ﺍﻟﺘﺼﺪﻳﻖ ﺍﳊﻘﻴﻘ ﻲ ﻟﻴﺲ ﻫﻮ ﺍﻟﺘﻠﻔﹼﻆ ﺑﻜﻠﻤﺔ ½ﺻ ﺪﻗﺖ¼ ،ﺑﻞ ﻫـﻮ ﻣـﺪﻟﻮﻝ ½ﺻـﺪﻗﺖ¼ ،ﻓﺜﺒـﺖ ﺃﻥﹼ ﺃﻫـﻞ ﺍﻟﻠﻐـﺔ
ﻳﻌﺮﻓﻮﻥ ﻟﻠﺘﺼﺪﻳﻖ ﻣﻌﲎ ﺁﺧﺮ ﺳﻮﻯ ﺍﻹﻗﺮﺍﺭ ﻭﺫﻟﻚ ﺍﳌﻌﲎ ﻫﻮ ﺍﻹﺫﻋﺎﻥ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻭﳍﺬﺍ[ ﺃﻱ :ﻷﺟﻞ ﺃﻧﻪ ﻓﻌﻞ ﺍﻟﻘﻠﺐ ﻻ ﻓﻌﻞ ﺍﻟﻠﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻗﺮﺍﺭ ﻓﻘﻂ١٢ .
! "٢٧٩
ﻧﻔﻲ ﺍﻹﳝﺎﻥ ﻋﻦ ﺑﻌﺾ ﺍﳌﻘ ﺮﻳﻦ ﺑﺎﻟﻠﺴﺎﻥ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿ :ﻭﻣِ ﻦ ﺍﻟﻨﺎ ِﺱ ﻣ ﻦ#
ﻳﹸﻘﻮ ﹸﻝ ﺁﻣﻨﺎ ِﺑﺎﻟﻠﱠ ِﻪ ﻭِﺑﺎﹾﻟﻴ ﻮ ِﻡ ﺍﻵﺧِ ِﺮ ﻭﻣﺎ ﻫ ﻢ ِﺑ ﻤ ﺆِﻣﻨِﲔ﴾]ﺍﻟﺒﻘﺮﺓ ،[٨ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
﴿ﻗﹶﺎﻟﹶ ِﺖ ﺍﻷَﻋﺮﺍ ﺏ ﺁَﻣﻨﺎ ﻗﹸﻞﹾ ﹶﻟﻢ ﺗ ﺆِﻣﻨﻮﺍ ﻭﻟﹶﻜِﻦ ﻗﹸﻮﹸﻟﻮﺍ ﹶﺃ ﺳﹶﻠﻤﻨﺎ﴾)] (١ﺍﳊﺠﺮﺍﺕ،[١٤ :
ﻭﺃﻣﺎ ﺍﳌﻘ ﺮ ﺑﺎﻟﻠﺴﺎﻥ) (٢ﻭﺣﺪﻩ ﻓﻼ ﻧـﺰﺍﻉ ﰲ ﺃﻧﻪ ﻳﺴﻤﻰ ﻣﺆﻣﻨﺎﹰ ﻟﻐﺔ ،ﻭﲡﺮﻱ ﻋﻠﻴﻪ
ﺃﺣﻜﺎﻡ ﺍﻹﳝﺎﻥ) (٣ﻇﺎﻫﺮﺍﹰ ،ﻭﺇﳕﺎ ﺍﻟﻨـﺰﺍﻉ) (٤ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﻨﱯ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻦ ﺑﻌﺪﻩ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﳛﻜﻤﻮﻥ ﺑﺈﳝﺎﻥ ﻣﻦ ﺗﻜﹼﻠﻢ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ
ﻛﺎﻧﻮﺍ ﳛﻜﻤﻮﻥ ﺑﻜﻔﺮ ﺍﳌﻨﺎﻓﻖ) ،(٥ﻓﺪ ﹼﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻜﻔﻲ ﰲ ﺍﻹﳝﺎﻥ ﻓﻌﻞ
ﺍﻟﻠﺴﺎﻥ ،ﻭﺃﻳﻀﹰﺎ ﺍﻹﲨﺎﻉ) (٦ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺇﳝﺎﻥ ﻣﻦ ﺻﺪﻕ ﺑﻘﻠﺒﻪ ﻭﻗﺼﺪ ﺍﻹﻗﺮﺍﺭ
ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﻣﻨﻌﻪ ﻣﻨﻪ ﻣﺎﻧﻊ ﻣﻦ ﺧﺮﺱ ﻭﳓﻮﻩ ،ﻓﻈﻬﺮ ﺃﻥ ﻟﻴﺴﺖ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ
) (١ﻗﻮﻟﻪ] :ﻗﻮﻟﻮﺍ ﺃﺳﻠﻤﻨﺎ[ ﲤﺎﻣﻪ ﴿ﻭﻟﹶ ﻤﺎ ﻳـ ﺪ ﺧ ِﻞ ﺍﻹِﳝـﺎ ﹸﻥ ﻓِـﻲ ﹸﻗﹸﻠـﻮﺑِ ﹸﻜﻢ]﴾ﺍﳊﺠـﺮﺍﺕ ،[١٤ :ﻓﻌﻠـﻢ ﺃﻥﹼ ﳏﹼﻠـﻪ
ﺍﻟﻘﻠﺐ ،ﻭﺍﻟﻠﺴﺎﻥ ﺗﺮﲨﺎﻧﻪ ،ﻓﺈﺫﺍ ﱂ ﻳﻮﺍﻓﻘﻪ ﱂ ﻳﻌﺘﱪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﻭﺇﻥ ﺍﻋﺘﱪ ﰲ ﺇﺟﺮﺍﺀ ﻇﻮﺍﻫﺮ ﺍﻟـﺸﺮﻉ.
" ١٢ﻧﻈﻢ".
) (٢ﻗﻮﻟﻪ] :ﻭﺃﻣﺎ ﺍﳌﻘﺮ ﺑﺎﻟﻠﺴﺎﻥ[ ﺷﺮﻭﻉ ﰲ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻛﻤﺎ ﻳﺘﺄﻳﺪ ﺑـ"ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﲡﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻹﳝﺎﻥ[ ﻓـﺈﻥﹼ ﺍﻟـﺸﺎﺭﻉ ﺟﻌـﻞ ﻣﻨـﺎﻁ ﺍﻷﺣﻜـﺎﻡ ﺍﻷﻣـﻮﺭ ﺍﻟﻈـﺎﻫﺮﺓ ﺍﳌﻨـﻀﺒﻄﺔ،
ﻭﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠ ﱯ ﺃﻣﺮ ﺧﻔﻲ ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻪ ،ﲞﻼﻑ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻓﺈﻧـﻪ ﻣﻜـﺸﻮﻑ ﺑـﻼ ﺳـﺘﺮﺓ ،ﻓﻨـﻴﻂ ﺑـﻪ
ﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﻮﻳﺔ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٤ﻗﻮﻟﻪ] :ﺇﳕﺎ ﺍﻟﻨـﺰﺍﻉ[ ﺃﻱ :ﺍﻟﻨـﺰﺍﻉ ﰲ ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘ ﻲ ﺍﻟﺬﻱ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ ﺍﻷﺧﺮﻭﻳﺔ" ١٢ .ﺷﺮﺡ
ﻣﻮﺍﻗﻒ".
) (٥ﻗﻮﻟﻪ] :ﳛﻜﻤﻮﻥ ﺑﻜﻔﺮ ﺍﳌﻨﺎﻓﻖ[ ﺟﻮﺍﺏ ﺛﺎﻥٍ ﻋﻦ ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻄﺮﻳﻖ ﺍﳌﻌﺎﺭﺿﺔ" ١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﻭﺃﻳﻀﹰﺎ ﺍﻹﲨﺎﻉ[ ﺩﻟﻴﻞ ﺃﺧﺮ ﻟﺮﺩ ﺍﻟﻜﺮﺍﻣﻴﺔ ﺑﻄﺮﻳﻖ ﺍﻹﻟﺰﺍﻡ ،ﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻳﻠﺰﻣﻜﻢ ﺃﻳﻬﺎ ﺍﻟﻜﺮﺍﻣﻴﺔ ﺃ ﹼﻥ ﻣﻦ
ﺻﺪﻕ ﺑﻘﻠﺒﻪ ﻭﻗﺼﺪ ﺍﻟﺘﻜﻠﹼﻢ ﺑﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻤﻨﻌﻪ ﻣﻨـﻪ ﻣـﺎﻧﻊ ﻣـﻦ ﺧـﺮﺱ ﻭﻏـﲑﻩ ﺃﻥ ﻳﻜـﻮﻥ ﻛـﺎﻓﺮﹰﺍ ،ﻭﻫـﻮ
!٢٨٠ ﺧﻼﻑ ﺍﻹﲨﺎﻉ ،ﻛﺬﺍ ﰲ "ﺍﳌﻮﺍﻗﻒ""١٢ .
ﳎ ﺮﺩ ﻛﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﺯﻋﻤﺖ ﺍﻟﻜﺮﺍﻣﻴﺔ .ﻭﹶﻟ ﻤﺎ ﻛﺎﻥ ﻣﺬﻫﺐ ﲨﻬﻮﺭ#
ﺍﶈﺪﺛﲔ ﻭﺍﳌﺘﻜﻠﹼﻤﲔ) (١ﻭﺍﻟﻔﻘﻬﺎﺀ) (٢ﺃ ﹼﻥ ﺍﻹﳝﺎﻥ ﺗﺼﺪﻳﻖ ﺑﺎﳉﻨﺎﻥ ﻭﺇﻗﺮﺍﺭ
ﺑﺎﻟﻠﺴﺎﻥ ﻭﻋﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ ،ﺃﺷﺎﺭ ﺇﱃ ﻧﻔﻲ ﺫﻟﻚ ﺑﻘﻮﻟﻪ) :ﻓﺄﻣﺎ ﺍﻷﻋﻤﺎﻝ( ﺃﻱ:
ﺍﻟﻄﺎﻋﺎﺕ )ﻓﻬﻲ ﺗﺘﺰﺍﻳﺪ) (٣ﰲ ﻧﻔﺴﻬﺎ ﻭﺍﻹﳝﺎﻥ ﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ( ﻓﻬﺎﻫﻨﺎ
ﻣﻘﺎﻣﺎﻥ) :(٤ﺍﻷ ﻭﻝ ﺃﻥﹼ ﺍﻷﻋﻤﺎﻝ ﻏﲑ ﺩﺍﺧﻠﺔ) (٥ﰲ ﺍﻹﳝﺎﻥ ِﻟﻤﺎ ﻣﺮ ﻣﻦ ﺃﻥﹼ ﺣﻘﻴﻘﺔ
ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ؛ ﻭﻷﻧﻪ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻄﻒ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ
ﺍﻹﳝﺎﻥ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺁﻣﻨﻮﺍ ﻭ ﻋﻤِﻠﹸﻮﺍ ﺍﻟ ﺼﺎِﻟﺤﺎ ِﺕ﴾ ]ﺍﻟﺒﻘﺮﺓ[٢٧٧ :
ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄﻥﹼ ﺍﻟﻌﻄﻒ ﻳﻘﺘﻀﻲ ﺍﳌﻐﺎﻳﺮﺓ) (٦ﻭﻋﺪﻡ ﺩﺧﻮﻝ) (٧ﺍﳌﻌﻄﻮﻑ ﰲ
) (١ﻗﻮﻟﻪ] :ﺍﳌﺘﻜﻠﹼﻤﲔ[ ﺳﻮﻯ ﺍﻷﺷﺎﻋﺮﺓ ،ﻭﻫﻢ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﻫـﻢ ﺟـﻢ ﻏﻔـﲑ ،ﻭﺍﳌﺨـﺎﻟﻒ ﻭﺇﻥ ﻛـﺎﻥ
ﺿﺎ ﻻ ﻳﺴ ﻤﻰ ﻣﺘﻜﹼﻠﻤﺎ"١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻔﻘﻬﺎﺀ[ ﻭﻫﻢ ﺳﻮﻯ ﺍﳊﻨﻔﻴﺔ ،ﻛﻤﺎ ﺳﻴﺄﰐ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺗﺘﺰﺍﻳﺪ[ ﺃﻱ :ﺗﺸﺘ ﺪ ﻭﺗﻀﻌﻒ ﻛﻴﻔﹰﺎ ﻭﺗﺰﻳﺪ ﻭﺗﻨﻘﺺ ﻛﻤﺎﹰ ،ﻓﺄﺩﺍﺀ ﻓﺮﺽ ﻣﺜﻼﹰ ﻣﻊ ﺍﳊـﻀﻮﺭ ﻭﺍﻟﻄﻤﺎﻧﻴـﺔ
ﻭﻣﺮﺍﻋﺎﺓ ﺍﻷﺩﺏ ﺃﻓﻀﻞ ﻛﻴﻔﹰﺎ ﻣﻦ ﺃﺩﺍﺀ ﻧﻔﻞ ﻭﻓﺮﺽ ﻧﺎﻗﺺ ﺍﻷﺩﺍﺀ ،ﻭﺃﺩﺍﺀ ﻓﺮﺿﲔ ﺃﻓﻀﻞ ﻛﻤﺎ ﻣـﻦ ﺃﺩﺍﺀ ﻓـﺮﺽ
ﻭﺍﺣﺪ ﻭﻛﺬﺍ ﳎﻤﻮﻉ ﺍﻟﻔﺮﻭﺽ ﻣﻊ ﻣﺎ ﺳﺒﻘﻪ ﻭﳊﻘﻪ ﻣﻦ ﺍﻟﺴﻨﻦ ﻭﺍﻟﻨﻮﺍﻓﻞ ﻣﻦ ﻓﺮﺽ ﻭﺍﺣﺪ ﻓﻘﻂ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻣﻘﺎﻣﺎﻥ[ ﻗﻴﻞ :ﺑﺎﻟﻀﻢ ﺃﻱ :ﳏ ﹼﻞ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻟﻴﻞ ،ﺃﻭ ﺑﺎﻟﻔﺘﺢ ﺃﻱ :ﳏﻞﹼ ﻗﻴﺎﻣﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻏﲑ ﺩﺍﺧﻠﺔ[ ﻗﺎﻝ ﺇﻣﺎﻣﻨﺎ ﺍﻷﻋﻈﻢ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ﰲ ﻛﺘﺎﺑـﻪ "ﺍﻟﻮﺻـﻴﺔ" :ﺍﻟﻌﻤـﻞ ﻏـﲑ
ﺍﻹﳝﺎﻥ ﻭﺍﻹﳝﺎﻥ ﻏﲑ ﺍﻟﻌﻤﻞ ﺑﺪﻟﻴﻞ ﺃ ﹼﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻳﺮﺗﻔﻊ ﺍﻟﻌﻤﻞ ﻣﻦ ﺍﳌﺆﻣﻦ ،ﻭﻻ ﳚـﻮﺯ ﺃﻥ ﻳﻘـﺎﻝ:
½ﺍﺭﺗﻔﻊ ﻋﻨﻪ ﺍﻹﳝﺎﻥ¼ ،ﻓﺈ ﹼﻥ ﺍﳊﺎﺋﺾ ﻭﺍﻟﻨﻔـﺴﺎﺀ ﻳﺮﻓـﻊ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﻋﻨـﻬﻤﺎ ﺍﻟـﺼﻼﺓ ،ﻭﻻ ﳚـﻮﺯ ﺃﻥ
ﻳﻘﺎﻝ½ :ﺭﻓﻊ ﻋﻨﻬﻤﺎ ﺍﻹﳝﺎﻥ¼١٢ .
) (٦ﻗﻮﻟﻪ] :ﻳﻘﺘﻀﻲ ﺍﳌﻐﺎﻳﺮﺓ[ ﻭﻻ ﺷ ﻚ ﺃ ﹼﻥ ﺍﻟﺘﻐـﺎﻳﺮ ﺍﻟـﺬﺍ ﹼﰐ ﻫـﻮ ﺍﳊﻘﻴﻘـﺔ ﰲ ﺑـﺎﺏ ﺍﻟﻌﻄـﻒ ،ﻭﺃﻣـﺎ ﺍﻻﻋﺘﺒـﺎﺭﻱ
ﻓﻤﺠﺎﺯ ﻻ ﻳﺼﺎﺭ ﺇﻟﻴﻪ ﺇﻻﹼ ﺇﺫﺍ ﺗﻌ ﹼﺬﺭﺕ ﺇﺭﺍﺩﺓ ﺍﳊﻘﻴﻘﺔ ،ﻓﻼ ﻳﺮﺩ ﺑﺄﻥﹼ ﺍﻟﺘﻐﺎﻳﺮ ﻫﺎﻫﻨﺎ ﺍﻋﺘﺒﺎﺭ ﻱ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻋﺪﻡ ﺩﺧﻮﻝ[ ﺃﻱ :ﺍﻟﻌﻄﻒ ﻣﻊ ﻣﺎ ﺗﻘ ﺪﻡ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﻧﻔﺲ ﺍﻹﳝﺎﻥ ﻭﻻ ﺟﺰﺀ ﻣﻨﻪ؛ ﻷ ﹼﻥ
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! "٢٨١
ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻭﻭﺭﺩ ﺃﻳﻀﹰﺎ ﺟﻌﻞ ﺍﻹﳝﺎﻥ ﺷﺮﻃﹰﺎ ﻟﺼﺤﺔ ﺍﻷﻋﻤﺎﻝ ،ﻛﻤﺎ ﰲ#
ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣ ﻦ ﻳﻌﻤ ﹾﻞ ﻣِ ﻦ ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﻣِﻦ ﹶﺫﻛﹶ ٍﺮ ﹶﺃ ﻭ ﹸﺃﻧﹶﺜﻰ ﻭﻫ ﻮ ﻣﺆِﻣﻦ﴾
]ﺍﻟﻨﺴﺎﺀ [١٢٤ :ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄﻥﹼ ﺍﳌﺸﺮﻭﻁ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﻟﺸﺮﻁ ﻻﻣﺘﻨﺎﻉ ﺍﺷﺘﺮﺍﻁ)(١
ﺍﻟﺸﻲﺀ ﺑﻨﻔﺴﻪ ،ﻭﻭﺭﺩ ﺃﻳﻀﺎﹰ ﺇﺛﺒﺎﺕ ﺍﻹﳝﺎﻥ ﳌﻦ ﺗﺮﻙ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ،ﻛﻤﺎ ﰲ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭِﺇﻥﹾ ﹶﻃﺎﺋِﻔﹶﺘﺎﻥِ ِﻣ ﻦ ﺍﻟﹾ ﻤ ﺆِﻣِﻨ ﲔ ﺍﻗﹾﺘﺘﹸﻠﻮﺍ﴾]ﺍﳊﺠﺮﺍﺕ [٩ :ﻋﻠﻰ ﻣﺎ ﻣ ﺮ ،ﻣﻊ
ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻻ ﲢﻘﹼﻖ ﻟﻠﺸﻲﺀ) (٢ﺑﺪﻭﻥ ﺭﻛﻨﻪ ،ﻭﻻ ﳜﻔﻰ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺇﳕﺎ
ﺗﻘﻮﻡ ﺣﺠﺔ ﻋﻠﻰ ﻣﻦ ﳚﻌﻞ ﺍﻟﻄﺎﻋﺎﺕ ﺭﻛﻨﺎﹰ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ) ،(٣ﲝﻴﺚ ﺇﻥﹼ
ﺗﺎﺭﻛﻬﺎ ﻻ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎﹰ ﻛﻤﺎ ﻫﻮ ﺭﺃﻱ ﺍﳌﻌﺘﺰﻟﺔ ،ﻻ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﺫﻫﺐ ﻋﻠﻰ
ﺃﹼﺎ ﺭﻛﻦ ﻣﻦ ﺍﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ) (٤ﲝﻴﺚ ﻻ ﳜﺮﺝ ﺗﺎﺭﻛﻬﺎ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ،
ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ،ﻭﻗﺪ ﺳﺒﻖ ﲤﺴﻜﺎﺕ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺄﺟﻮﺑﺘﻬﺎ
ﺍﻟﺸﻲﺀ ﻻ ﻳﻌﻄﻒ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﻻ ﺍﳉﺰﺀ ﻋﻠﻰ ﻛﻠﹼﻪ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (١ﻗﻮﻟﻪ] :ﻻﻣﺘﻨﺎﻉ ﺍﺷﺘﺮﺍﻁ[ ﺃﻱ :ﻻﻣﺘﻨﺎﻉ ﺍﺷﺘﺮﺍﻁ ﺍﳉﺰﺀ ﺑﻜﹼﻠﻪ ،ﻓﺈﻧﻪ ﻳﺆﻭﻝ ﺇﱃ ﺍﺷﺘﺮﺍﻁ ﺍﻟـﺸﻲﺀ ﺑﻨﻔـﺴﻪ؛ ﻷ ﹼﻥ
ﻛ ﹼﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﺸﺮﻁ ﺷﺮﻁ ﺃﻳﻀﺎﹰ ﻟﻠﻤﺸﺮﻭﻁ؛ ﻷﻥﹼ ﺍﳌﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻟﻠﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺍﻟﺸﻲﺀ ،ﻣﻮﻗﻮﻑ
ﻋﻠﻴﻪ ﻟﺬﻟﻚ ﺍﻟﺸﻲﺀ" ١٢ .ﻧﻈﻢ".
) (٢ﻗﻮﻟﻪ] :ﻻ ﲢﻘﹼﻖ ﻟﻠﺸﻲﺀ[ ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺭﻛﻨﹰﺎ ﻟﻺﳝﺎﻥ ﹶﻟﻤـﺎ ﲢﹼﻘـﻖ ﺍﻹﳝـﺎﻥ ﺑـﺪﻭﻥ ﺍﻟﻌﻤـﻞ؛ ﺇﺫ ﺍﻟﻜـ ﹼﻞ ﻻ
ﻳﺘﺤﹼﻘﻖ ﺑﺪﻭﻥ ﺍﳉﺰﺀ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ[ ﲝﻴﺚ ﻳﻜﻮﻥ ﺩﺍﺧ ﹰﻼ ﰲ ﻗﻮﺍﻡ ﺣﻘﻴﻘﺔ ،ﺣﱴ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻣﻬﺎ ﻋﺪﻣﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣـﻦ ﺍﻹﳝـﺎﻥ ﺍﻟﻜﺎﻣـﻞ[ ﻗـﺎﻝ ﺍﳌـ ﹼﻼ ﺍﻟـﺴﻴﺎﻟﻜﻮﰐ ﻋـﻦ ﺍﻟﻌﻘﺎﺋـﺪ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ "ﺣﺎﺷـﻴﺔ ﺍﻟـﺪﻭﺍﱐ":
ﺍﻹﺳﻼﻡ ﻳﺘﺤﻘﹼﻖ ﺑﺎﻟﻨﻄﻖ ،ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻋﻨﺪﻧﺎ ﻭﺻﻒ ﻣﻜﻤﻞ ﻟـﻪ ﻻ ﺟـﺰﺀ ،ﻭﻋﻨـﺪ ﻓﻘﻬـﺎﺀ ﺃﻫـﻞ ﺍﳊـﺪﻳﺚ
ﻭﻣﺘﻜﹼﻠﻤﻴﻬﻢ ﺟﺰﺀ ﻣﻜﻤﻞ ﻭﻻ ﻳﻔﻮﺕ ﺍﻹﳝﺎﻥ ﺑﻔﻮﺍﺗﻪ ﺑـﻞ ﻛﻤﺎﻟـﻪ ،ﻭﻋﻨـﺪ ﺍﳋـﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟـﺔ ﺟـﺰﺀ ﻣﻘـ ﻮﻡ
!٢٨٢ ﻓﻴﻔﻮﺕ ﺑﻔﻮﺍﺗﻪ"١٢ .
ﻓﻴﻤﺎ ﺳﺒﻖ ،ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﱐ :ﺃ ﹼﻥ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻻ ﺗﺰﻳﺪ ﻭﻻ ﺗﻨﻘﺺ ﻟِ ﻤﺎ ﻣﺮ ﻣﻦ ﺃﺎ#
ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠ ﱯ ﺍﻟﺬﻱ ﺑﻠﻎ ﺣﺪ ﺍﳉﺰﻡ) (١ﻭﺍﻹﺫﻋﺎﻥ ،ﻭﻫﺬﺍ ﻻ ﻳﺘﺼ ﻮﺭ ﻓﻴﻪ
ﺯﻳﺎﺩﺓ) (٢ﻭﻻ ﻧﻘﺼﺎﻥ ،ﺣﱴ ﺃ ﹼﻥ ﻣﻦ ﺣﺼﻞ ﻟﻪ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ ﻓﺴﻮﺍﺀ ﺃﺗﻰ
ﺑﺎﻟﻄﺎﻋﺎﺕ ﺃﻭ ﺍﺭﺗﻜﺐ ﺍﳌﻌﺎﺻﻲ ﻓﺘﺼﺪﻳﻘﻪ ﺑﺎﻕ ﻋﻠﻰ ﺣﺎﻟﻪ ،ﻻ ﺗﻐﻴﺮ ﻓﻴﻪ ﺃﺻ ﹰﻼ،
ﻭﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﹼﻟﺔ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ
ﺍﷲ ﺃﹼﻢ ﻛﺎﻧﻮﺍ ﺁﻣﻨﻮﺍ ﰲ ﺍﳉﻤﻠﺔ) (٣ﺛﹸ ﻢ ﻳﺄﰐ ﻓﺮﺽ ﺑﻌﺪ ﻓﺮﺽ ،ﻓﻜﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ
ﺑﻜﻞﹼ ﻓﺮﺽ ﺧﺎ ﺹ ،ﻭﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺰﻳﺪ ﺑﺰﻳﺎﺩﺓ ﻣﺎ ﳚﺐ ﺑﻪ ﺍﻹﳝﺎﻥ ،ﻭﻫﺬﺍ
ﻻ ﻳﺘﺼ ﻮﺭ) (٤ﰲ ﻏﲑ ﻋﺼﺮ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﻷ ﹼﻥ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ
) (١ﻗﻮﻟﻪ] :ﺣ ﺪ ﺍﳉﺰﻡ[ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿـﺎ ﺧـﺎﻥ ﻗـﺪﺱ ﺳـ ﺮﻩ ﰲ "ﺍﳌـﺴﺘﻨﺪ"½ :ﺍﳌﻌﺘـﱪ ﰲ
ﺍﻹﳝﺎﻥ ﺷﺮﻋﺎﹰ ﺍﳉﺰﻡ ﺍﻟﻘﺎﻃﻊ ﺳﻮﺍﺀ ﺣﺼﻞ ﻋﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻭ ﺗﻘﻠﻴﺪ¼ ،ﻭﻧ ﺺ ﻗﺪﺱ ﺳﺮﻩ ﺑﻌﺪ ﺳﻄﺮ ﻋﻠـﻰ ﺃ ﹼﻥ
ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﺫﻋﺎﻥ ﻣﺘﺮﺍﺩﻓﺔ ﻟﻐﺔ ،ﻭﺍﻹﺫﻋﺎﻥ ﻳﺸﻤﻞ ﺍﻟﻈﻦ ،ﻭﺍﻟﺸﺮﻉ ﻃﺮﺡ ﻫﺎﻫﻨـﺎ ﺍﻟﻈـﻦ ﺃﺻـﻼﹰ ،ﺇ ﹼﻥ
ﺍﻟﻈﻦ ﻻ ﻳﻐﲏ ﻣﻦ ﺍﳊ ﻖ ﺷﻴﺌﹰﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﻳﺘﺼﻮﺭ ﻓﻴﻪ ﺯﻳﺎﺩﺓ[ ﻭ ﺟﻬﻪ ﺇﻣﺎﻣﻨﺎ ﺍﻷﻋﻈﻢ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﰲ "ﺍﻟﻮﺻﻴﺔ" ﲟﺎ ﻧﺼﻪ:
ﻷﻧﻪ ﺃﻱ :ﺍﻹﳝﺎﻥ ﻻ ﻳﺘﺼ ﻮﺭ ﻧﻘﺼﺎﻧﻪ ﺇﻻﹼ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻜﻔﺮ ﻭﻻ ﻳﺘﺼ ﻮﺭ ﺯﻳﺎﺩﺗﻪ ﺇ ﹼﻻ ﺑﻨﻘﺼﺎﻥ ﺍﻟﻜﻔﺮ ،ﻭﻛﻴﻒ ﳚﻮﺯ
ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ ﰲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ﻣﺆﻣﻨﺎﹰ ﻭﻛﺎﻓﺮﹰﺍ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺁﻣﻨﻮﺍ ﰲ ﺍﳉﻤﻠﺔ[ ﰲ "ﺍﳉﻮﻫﺮﺓ ﺍﳌﻨﻴﻔﺔ" ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻬﻤﺎ ﻭﺃﰊ
ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺃﻢ ﻛﺎﻧﻮﺍ ﺁﻣﻨﻮﺍ ﺑﺎﳉﻤﻠﺔ ،ﺛﹸﻢ ﻳﺄﰐ ﻓﺮﺽ ﺑﻌﺪ ﻓﺮﺽ ﻓﻴﺆﻣﻨﻮﻥ ﺑﻜـﻞﹼ ﻓـﺮﺽ ﺧـﺎﺹ،
ﻓﺰﺍﺩﻫﻢ ﺇﳝﺎﻧﺎﹰ ﺑﺘﻔﺼﻴﻞ ﻣﻊ ﺇﳝﺎﻢ ﺑﺎﳉﻤﻠﺔ ،ﻓﻴﻜـﻮﻥ ﺯﻳـﺎﺩﺓ ﺍﻹﳝـﺎﻥ ﺑﺎﻋﺘﺒـﺎﺭ ﺍﳌـﺆﻣﻦ ﺑـﻪ ﻻ ﰲ ﺃﺻـﻞ
ﺍﻟﺘﺼﺪﻳﻖ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﻻ ﻳﺘﺼﻮﺭ[ ﺃﻱ :ﻛﻮﻥ ﺍﻹﳝﺎﻥ ﺯﺍﺋﺪﺍﹰ ﺑﺰﻳﺎﺩﺓ ﺍﳌﺆﻣﻦ ﺑﻪ ﺇﳕﺎ ﻫﻮ ﰲ ﺣ ﻖ ﺍﻟـﺼﺤﺎﺑﺔ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻬﻢ؛ ﻷﻥﹼ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻳﻨـﺰﻝ ﰲ ﻛﻞﹼ ﻭﻗﺖ ﻓﻴﺆﻣﻨﻮﻥ ﺑﻪ ﻓﻴﻜﻮﻥ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻷﻭﻝ ،ﻭﺃﻣﺎ ﰲ ﺣﻘﹼﻨﺎ ﻓﻼ
!٢٨٣ ﻻﻧﻘﻄﺎﻉ ﺍﻟﻮﺣﻲ ،ﻛﺬﺍ ﰲ "ﺍﳉﻮﻫﺮﺓ ﺍﳌﻨﻴﻔﺔ""١٢ .
ﺗﻔﺎﺻﻴﻞ ﺍﻟﻔﺮﺍﺋﺾ ﳑﻜﻦ ﰲ ﻏﲑ ﻋﺼﺮ ﺍﻟﻨﱯ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ) ،(١ﻭﺍﻹﳝﺎﻥ#
ﻭﺍﺟﺐ ﺇﲨﺎ ﹰﻻ) (٢ﻓﻴﻤﺎ ﻋﻠﻢ ﺇﲨﺎ ﹰﻻ ،ﻭﺗﻔﺼﻴﻼﹰ ﻓﻴﻤﺎ ﻋﻠﻢ ﺗﻔﺼﻴﻼﹰ ،ﻭﻻ ﺧﻔﺎﺀ ﰲ
ﺃ ﹼﻥ ﺍﻟﺘﻔﺼﻴﻠ ﻲ ﺃﺯﻳﺪ) (٣ﺑﻞ ﺃﻛﻤﻞ ،ﻭﻣﺎ ﺫﻛﺮ ﻣﻦ ﺃﻥﹼ ﺍﻹﲨﺎ ﹼﱄ ﻻ ﻳﻨﺤ ﹼﻂ ﻋﻦ ﺩﺭﺟﺘﻪ
ﻓﺈﳕﺎ ﻫﻮ ﰲ ﺍﻻﺗﺼﺎﻑ ﺑﺄﺻﻞ ﺍﻹﳝﺎﻥ) .(٤ﻭﻗﻴﻞ) :(٥ﺇﻥﹼ ﺍﻟﺜﺒﺎﺕ) (٦ﻭﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ
ﺍﻹﳝﺎﻥ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ ﰲ ﻛ ﹼﻞ ﺳﺎﻋﺔ ،ﻭﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻳﺰﻳﺪ ﺑﺰﻳﺎﺩﺓ ﺍﻷﺯﻣﺎﻥ ،ﳌﹶﺎ ﺃﻧﻪ
ﻋﺮﺽ ﻻ ﻳﺒﻘﻰ ﺇ ﹼﻻ ﺑﺘﺠ ﺪﺩ ﺍﻷﻣﺜﺎﻝ) ،(٧ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﻷ ﹼﻥ ﺣﺼﻮﻝ ﺍﳌﺜﻞ ﺑﻌﺪ ﺍﻧﻌﺪﺍﻡ
) (١ﻗﻮﻟﻪ] :ﰲ ﻏﲑ ﻋﺼﺮ ﺍﻟﻨ ﱯ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ[ ﻓﺈ ﹼﻥ ﺃﺣﺪﻧﺎ ﻻ ﻳ ﹼﻄﻠﻊ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻔﺮﺍﺋﺾ ﺩﻓﻌـﺔ،
ﺑﻞ ﻳﻄﹼﻠﻊ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﻓﻴﺆﻣﻦ ﺑﻪ ،ﺛﹸﻢ ﻋﻠﻰ ﺑﻌﺾ ﺁﺧﺮ ﻓﻴﺆﻣﻦ ﺑﻪ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻭﺍﺟﺐ ﺇﲨﺎ ﹰﻻ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ،ﻭﻫﻮ ﺃﻧﻪ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺃ ﹼﻥ ﺍﻟﻨ ﱯ ﺻـﹼﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ
ﻭﺳﻠﹼﻢ ﺻﺎﺩﻕ ﰲ ﻛﻞﹼ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻓﺼﺎﺭ ﺇﳝﺎﻧﻪ ﻣﺸﺘﻤ ﹰﻼ ﻋﻠـﻰ ﲨﻴـﻊ ﺍﻷﺣﻜـﺎﻡ ﺍﳌﻨــﺰﻟﺔ ،ﻓﻠـﻢ
ﺗﻜﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ ،ﻓﺄﺟﺎﺑﻪ ﺑﻘﻮﻟﻪ½ :ﺍﻹﳝﺎﻥ ﻭﺍﺟﺐ¼ ١٢ .ﻛﺬﺍ ﳛﺼﻞ ﻣﻦ ﺍﳊﻮﺍﺷﻲ.
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺘﻔﺼﻴﻠﻲ ﺃﺯﻳﺪ[ ﺃﻱ :ﻣﻦ ﺍﻹﲨﺎﱄﹼ؛ ﻷ ﹼﻥ ﻣﺎ ﻳﺘﻌﹼﻠـﻖ ﺑـﻪ ﺍﻹﲨـﺎﱄﹼ ﺃﻣـﺮ ﻭﺍﺣـﺪ ،ﻭﻫـﻮ ﻣـﺎ ﺟـﺎﺀ ﺑـﻪ
ﺍﻟﺸﺎﺭﻉ ،ﻭﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﺍﻟﺘﻔﺼﻴﻠ ﻲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ،ﻓﺎﻹﲨﺎﱄﹼ ﺗﺼﺪﻳﻖ ﻭﺍﺣﺪ ،ﻭﺍﻟﺘﻔﺼﻴﻠ ﻲ ﺗﺼﺪﻳﻘﺎﺕ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﺑﺄﺻﻞ ﺍﻹﳝﺎﻥ[ ﻭﺍﻟﺘﺴﺎﻭﻱ ﰲ ﺃﺻﻞ ﺍﻹﳝﺎﻥ ﻻ ﻳﻨﺎﰲ ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﻛﻤﺎﻝ ﺍﻟﻌﺮﻓﺎﻥ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻗﻴﻞ[ ﺟﻮﺍﺏ ﺛﺎ ٍﻥ ﻋﻦ ﺍﻵﻳﺎﺕ ،ﻭﺍﻟﻘﺎﺋﻞ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻭﻏﲑﻩ ،ﻛﺬﺍ ﰲ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺇﻥﹼ ﺍﻟﺜﺒﺎﺕ[ ﻗﺪ ﻳﺘﻮﻫﻢ ﺃ ﹼﻥ ﺣﺎﺻﻞ ﻣﺎ ﻗﻴﻞ :ﺇ ﹼﻥ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟـﺪﻭﺍﻡ ﻋﻠـﻰ ﺍﻹﳝـﺎﻥ ﺯﻳـﺎﺩﺓ ﻋﻠﻴـﻪ ،ﻫـﻮ ﺃﻥﹼ
ﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻋﺒﺎﺩﺓ ﺃﺧﺮﻯ ،ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﻧﻔﺲ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﺎﻟـﺪﻭﺍﻡ ﻋﻠـﻰ ﺃﻣـﺮ ﺯﺍﺋـﺪ ﻋﻠـﻰ ﺍﻹﳝـﺎﻥ،
ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺸﻲﺀ؛ ﻷﻥﹼ ﺍﻟﻨـﺰﺍﻉ ﰲ ﺃﻥﹼ ﻧﻔﺲ ﺍﻹﳝﺎﻥ ﻫﻞ ﻳﺰﻳﺪ ﺃﻡ ﻻ؟ ﻭﻛﻮﻥ ﺍﻟﺪﻭﺍﻡ ﻋﺎﺩﺓ ،ﻏﲑ ﻛﻮﻧﻪ ﺇﳝﺎﻧﹰﺎ،
ﻓﺈﻥﹼ ﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﻏﲑ ﻧﻔﺲ ﺍﻟﺘﺼﺪﻳﻖ" ١٢ .ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ".
) (٧ﻗﻮﻟﻪ] :ﺑﺘﺠﺪﺩ ﺍﻷﻣﺜﺎﻝ[ ﲢﺮﻳﺮ ﺍﳉﻮﺍﺏ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺰﻳـﺎﺩﺓ ﰲ ﺍﻵﻳـﺎﺕ ﺯﻳـﺎﺩﺓ ﺣﻘﻴﻘـﺔ ﺍﻟﺘـﺼﺪﻳﻖ ﰲ
ﻧﻔﺴﻪ ،ﺑﻞ ﺯﻳﺎﺩﺓ ﺃﻋﺪﺍﺩﻩ ،ﻭﻫﺬﺍ ﺑﺎﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻴﻪ ،ﻓﺈﻥﹼ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻳﻮﺟﺐ ﲡ ﺪﺩ ﺍﻷﻣﺜـﺎﻝ ﻭﺣـﺼﻮﻝ ﺃﻋـﺪﺍﺩ
!٢٨٤ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺘﺼﺪﻳﻖ ﰲ ﻛ ﹼﻞ ﻭﻗﺖ" ١٢ .ﻥ""
ﺍﻟﺸﻲﺀ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺷﻲﺀ ﻛﻤﺎ ﰲ ﺳﻮﺍﺩ ﺍﳉﺴﻢ) (١ﻣﺜ ﹰﻼ ،ﻭﻗﻴﻞ#:
ﺍﳌﺮﺍﺩ) (٢ﺯﻳﺎﺩﺓ ﲦﺮﺗﻪ ﻭﺇﺷﺮﺍﻕ ﻧﻮﺭﻩ) (٣ﻭﺿﻴﺎﺋﻪ ﰲ ﺍﻟﻘﻠﺐ ،ﻓﺈﻧﻪ ﻳﺰﻳﺪ)(٤
ﺑﺎﻷﻋﻤﺎﻝ ﻭﻳﻨﻘﺺ ﺑﺎﳌﻌﺎﺻﻲ ،ﻭﻣﻦ ﺫﻫﺐ ﺇﱃ) (٥ﺃ ﹼﻥ ﺍﻷﻋﻤﺎﻝ ﺟﺰﺀ ﻣﻦ ﺍﻹﳝﺎﻥ
ﻓﻘﺒﻮﻟﻪ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻇﺎﻫﺮ ،ﻭﳍﺬﺍ ﻗﻴﻞ :ﺇ ﹼﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺮﻉ ﻣﺴﺄﻟﺔ ﻛﻮﻥ
ﺍﻟﻄﺎﻋﺎﺕ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﶈﹼﻘﻘﲔ) :(٦ﻻ ﻧﺴﹼﻠﻢ ﺃ ﹼﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ
ﻻ ﺗﻘﺒﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ،ﺑﻞ ﺗﺘﻔﺎﻭﺕ) (٧ﻗﻮﺓ ﻭﺿﻌﻔﺎﹰ ﻟﻠﻘﻄﻊ ﺑﺄﻥﹼ ﺗﺼﺪﻳﻖ ﺁﺣﺎﺩ
) (١ﻗﻮﻟﻪ] :ﰲ ﺳﻮﺍﺩ ﺍﳉﺴﻢ[ ﻓﺈﻥﹼ ﺑﻘﺎﺋﻪ ﺇﳕﺎ ﻫﻮ ﺑﺘﺠﺪﺩ ﺍﻷﻣﺜﺎﻝ ،ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘـﺎﻝ :ﺇﻥﹼ ﺍﳌـﺮﺍﺩ ﺯﻳـﺎﺩﺓ
ﺃﻋﺪﺍﺩ ﺣﺼﻠﺖ؛ ﻷﻧﻪ ﻳﻠﺰﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﳝﺎﻥ ﺯﻳﺪ ﺃﺯﻳﺪ ﻣﻦ ﺇﳝﺎﻥ ﻋﻤﺮﻭ ﻣﺜﻼﹰ ،ﺇﺫﺍ ﻛـﺎﻥ ﺯﻳـﺪ ﺃﺳـﻦ
ﻣﻦ ﻋﻤﺮﻭ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ[ ﺟﻮﺍﺏ ﺛﺎﻟﺚ ﻋﻦ ﺍﻵﻳﺎﺕ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺇﺷﺮﺍﻕ ﻧﻮﺭﻩ[ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻗـﺪﺱ ﺳـ ﺮﻩ ﰲ "ﺍﳌـﺴﺘﻨﺪ" :ﺍﻹﳝـﺎﻥ ﺇﳕـﺎ ﻫـﻮ
ﳌﻌﺎﻥ ﻧﻮﺭ ﻭﻛﺸﻒ ﺳﺘﺮ ﻭﺷﺮﺡ ﺻﺪﺭ ،ﻳﻘﺬﻓﻪ ﺍﷲ ﰲ ﻗﻠﺐ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟـﻚ ﺑﻨﻈـﺮ ﺃﻭ
ﳎ ﺮﺩ ﲰﺎﻉ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺈﻧﻪ ﻳﺰﻳﺪ[ ﻷﻥﹼ ﺍﺧﺘﻼﻑ ﺍﻵﺛﺎﺭ ﻳﻨﺸﺄ ﻣﻦ ﺍﺧﺘﻼﻑ ﻣﻨﺎﺷﻴﻬﺎ ﺍﻟﱵ ﺗﺼﺪﺭ ﻣﻨﻬﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻣﻦ ﺫﻫﺐ ﺇﱃ[ ﻛﺠﻤﻬﻮﺭ ﺍﶈﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳋﻮﺍﺭﺝ ،ﻟﻜـﻨﻬﻢ ﺍﺧﺘﻠﻔـﻮﺍ ﰲ ﺗﻌـﻴﲔ
ﻣﻌﲎ ﺍﳉﺰﺀ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ ﰲ "ﺣﺎﺷﻴﺔ ﺍﻟﺪﻭﺍﱐ" ،ﻓﻌﻨﺪ ﺍﶈﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺟﺰﺀ ﻣﻜ ﻤﻞ ،ﻭﻋﻨﺪ
ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳋﻮﺍﺭﺝ ﺟﺰﺀ ﻣﻘﻮﻡ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺑﻌﺾ ﺍﶈﻘﹼﻘﲔ[ ﻫﻮ ﺍﻟﻘﺎﺿﻲ ﻋﻀﺪ ﺍﻟﺪﻳﻦ ﺻﺎﺣﺐ "ﺍﳌﻮﺍﻗﻒ" ،ﻓﻘﺪ ﺻـ ﺮﺡ ﰲ "ﺍﳌﻮﺍﻗـﻒ" ﺑـﺄﻥﹼ
ﺍﻟﺘﺼﺪﻳﻖ ﻳﻘﺒﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﲝﺴﺐ ﺍﻟﺬﺍﺕ ﻭﲝﺴﺐ ﺍﳌﺘﻌﻠﹼﻖ١٢ .
) (٧ﻗﻮﻟﻪ] :ﺗﺘﻔﺎﻭﺕ[ ﻷﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﻣﻦ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺍﻟﱴ ﺗﺘﻔﺎﻭﺕ ﻗﻮﺓ ﻭﺿﻌﻔﹰﺎ ،ﻓـﺈﻥﹼ ﺍﻟﺘـﺼﺪﻳﻖ ﺑﻄﻠـﻮﻉ
ﺍﻟﺸﻤﺲ ﻣﺜﻼﹰ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺘﺼﺪﻳﻖ ﲝﺪﻭﺙ ﺍﻟﻌﺎﱂ ﻭﺇﻥ ﻛﺎﻧﺎ ﻣﺘﺴﺎﻭﻳﲔ ﰲ ﺃﺻﻞ ﺍﻟﺘﺼﺪﻳﻖ١٢ .
! "٢٨٥
ﺍﻷﻣﺔ ﻟﻴﺲ ﻛﺘﺼﺪﻳﻖ ﺍﻟﻨﺒـ ﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) ،(١ﻭﳍﺬﺍ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ#:
﴿ﻭﹶﻟ ِﻜﻦِ ﻟﻴﻄﹾﻤِﺌ ﻦ) (٢ﹶﻗﹾﻠﺒِﻲ﴾]ﺍﻟﺒﻘﺮﺓ .[٢٦٠ :ﺑﻘﻲ ﻫﺎﻫﻨﺎ ﲝﺚ ﺁﺧﺮ ﻭﻫﻮ ﺃ ﹼﻥ
ﺑﻌﺾ ﺍﻟﻘﺪﺭﻳﺔ ﺫﻫﺐ ﺇﱃ ﺃ ﹼﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﳌﻌﺮﻓﺔ) ،(٣ﻭﺃﻃﺒﻖ ﻋﻠﻤﺎﺅﻧﺎ ﻋﻠﻰ
ﻓﺴﺎﺩﻩ؛ ﻷﻥﹼ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﻧﺒﻮﺓ ﳏ ﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻛﺎﻧﻮﺍ
ﻳﻌﺮﻓﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﻜﻔﺮﻫﻢ ﻟﻌﺪﻡ ﺍﻟﺘﺼﺪﻳﻖ؛ ﻭﻷ ﹼﻥ ﻣﻦ ﺍﻟﻜﻔﹼﺎﺭ ﻣﻦ ﻛﺎﻥ ﻳﻌﺮﻑ
ﺍﳊ ﻖ ﻳﻘﻴﻨﹰﺎ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻨﻜﺮ ﻋﻨﺎﺩﺍﹰ) (٤ﻭﺍﺳﺘﻜﺒﺎﺭﺍﹰ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻭﺟﺤﺪﻭﺍ
ﺑِ ﻬﺎ ﻭﺍ ﺳﺘﻴﹶﻘﻨﺘﻬﺎ ﺃﹶﻧﹸﻔ ﺴﻬﻢ]﴾ﺍﻟﻨﻤﻞ ،[١٤ :ﻓﻼ ﺑﺪ ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ
ﻭﺍﺳﺘﻴﻘﺎﺎ ،ﻭﺑﲔ ﺍﻟﺘﺼﺪﻳﻖ ﺎ ﻭﺍﻋﺘﻘﺎﺩﻫﺎ ﻟﻴﺼﺢ ﻛﻮﻥ ﺍﻟﺜﺎﱐ ﺇﳝﺎﻧﹰﺎ ﺩﻭﻥ ﺍﻷﻭﻝ.
ﻭﺍﳌﺬﻛﻮﺭ) (٥ﰲ ﻛﻼﻡ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺃ ﹼﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﺑﻂ ﺍﻟﻘﻠﺐ ﻋﻠﻰ
ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺇﺧﺒﺎﺭ ﺍﳌﺨﱪ ،ﻭﻫﻮ ﺃﻣﺮ ﻛﺴ ﱯ ﻳﺜﺒﺖ ﺑﺎﺧﺘﻴﺎﺭ ﺍﳌﺼﺪﻕ ،ﻭﻟﺬﺍ ﻳﺜﺎﺏ
ﻋﻠﻴﻪ ﻭﳚﻌﻞ ﺭﺃﺱ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲞﻼﻑ ﺍﳌﻌﺮﻓﺔ ،ﻓﺈﹼﺎ ﺭﲟﺎ) (٦ﳛﺼﻞ ﺑﻼ
) (١ﻗﻮﻟﻪ] :ﻟﻴﺲ ﻛﺘﺼﺪﻳﻖ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ[ ﻭﻻ ﻛﺘﺼﺪﻳﻖ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ﺑﺎﻋﺘﺒـﺎﺭ
ﻫﺬﺍ ﺍﻟﺘﺤﻘﻴﻖ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﻣﺎ ﻭﺭﺩ½ :ﻟﻮ ﻭﺯﻥ ﺇﳝﺎﻥ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺑﺈﳝﺎﻥ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻟﺮﺟﺢ ﺇﳝﺎﻧﻪ¼
ﻳﻌﲏ :ﻟﺮﺟﺤﺎﻥ ﺇﻳﻘﺎﻧﻪ ﻭﻭﻗﺎﺭ ﺟﻨﺎﻧﻪ ﻭﺛﺒﺎﺕ ﺇﺗﻘﺎﻧﻪ ﻭﲢﻘﻴﻖ ﻋﺮﻓﺎﻧﻪ" ١٢ .ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ".
) (٢ﻗﻮﻟﻪ] :ﻭﻟﻜﻦ ﻟﻴﻄﻤﺌﻦ [ﻓﺈﻧﻪ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻴﻘﻴﲏ ﻳﻘﺒﻞ ﺍﻟﺰﻳﺎﺩﺓ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳌﻌﺮﻓﺔ[ ﻭﻫﻮ ﻣﺬﻫﺐ ﺟﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﻭﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ١٢ .ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ".
) (٤ﻗﻮﻟﻪ] :ﻳﻨﻜﺮ ﻋﻨﺎﺩﹰﺍ[ ﻛﺄﻛﺜﺮ ﻛﻔﹼﺎﺭ ﻗﺮﻳﺶ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ :ﺇ ﹼﻥ ﳏﻤﺪﺍ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ
ﻋﻠﻰ ﺍﳊﻖ ،ﻭﻳﺴﺘﻜﱪﻭﻥ ﻋﻦ ﺍﺗﺒﺎﻋﻪ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﻭﺍﳌﺬﻛﻮﺭ[ ﻟﺒﻴﺎﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺳﺘﻴﻘﺎﻥ ﻭﺑﲔ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻻﻋﺘﻘﺎﺩ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﺈ ﹼﺎ ﺭﲟﺎ[ ﻓﺎﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻹﳝﺎ ﹼﱐ ﻛﺴ ﱯ ﺍﺧﺘﻴﺎﺭ ﻱ ،ﻭﺃﻣﺎ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺳﺘﻴﻘﺎﻥ ﻓﺈﳕﺎ ﻛﺎﻥ
!٢٨٦ ﻳﻘﻊ ﰲ ﻗﻠﻮﺏ ﺍﻟﻜﻔﹼﺎﺭ ﻣﻦ ﻏﲑ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻭﻛﺴﺒﻬﻢ ،ﻓﻼ ﻳﻜﻮﻥ ﺇﳝﺎﻧﹰﺎ" ١٢ .ﻥ""
ﻛﺴﺐ ،ﻛﻤﻦ ﻭﻗﻊ ﺑﺼﺮﻩ ﻋﻠﻰ ﺟﺴﻢ ﻓﺤﺼﻞ ﻟﻪ ﻣﻌﺮﻓﺔ ﺃﻧﻪ ﺟﺪﺍﺭ ﺃﻭ ﺣﺠﺮ#،
ﻭﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺑﻌﺾ ﺍﶈﹼﻘﻘﲔ ﻣﻦ ﺃﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﻫﻮ ﺃﻥ ﺗﻨﺴﺐ ﺑﺎﺧﺘﻴﺎﺭﻙ
ﺍﻟﺼﺪﻕ ﺇﱃ ﺍﳌﺨﱪ ﺣﱴ ﻟﻮ ﻭﻗﻊ ﺫﻟﻚ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﻏﲑ ﺍﺧﺘﻴﺎﺭ ﱂ ﻳﻜﻦ
ﺗﺼﺪﻳﻘﺎﹰ) (١ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ،ﻭﻫﺬﺍ) (٢ﻣﺸﻜﻞ؛ ﻷ ﹼﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻢ
ﻭﻫﻮ ﻣﻦ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ) (٣ﺩﻭﻥ ﺍﻷﻓﻌﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ؛ ﻷﻧﺎ ﺇﺫﺍ ﺗﺼ ﻮﺭﻧﺎ
ﺍﻟﻨﺴﺒﺔ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ،ﻭﺷﻜﻜﻨﺎ ﰲ ﺃ ﹼﺎ ﺑﺎﻹﺛﺒﺎﺕ ﺃﻭ ﺍﻟﻨﻔﻲ ،ﺛﹸﻢ ﺃﻗﻴﻢ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ
ﺛﺒﻮﺎ ،ﻓﺎﻟﺬﻱ ﳛﺼﻞ) (٤ﻟﻨﺎ ﻫﻮ ﺍﻹﺫﻋﺎﻥ ﻭﺍﻟﻘﺒﻮﻝ ﻟﺘﻠﻚ ﺍﻟﻨﺴﺒﺔ ،ﻭﻫﻮ ﻣﻌﲎ
ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﳊﻜﻢ ﻭﺍﻹﺛﺒﺎﺕ ﻭﺍﻹﻳﻘﺎﻉ ،ﻧﻌﻢ ﲢﺼﻴﻞ) (٥ﺗﻠﻚ ﺍﻟﻜﻴﻔﻴﺔ ﻳﻜﻮﻥ
ﺑﺎﻻﺧﺘﻴﺎﺭ ﰲ ﻣﺒﺎﺷﺮﺓ ﺍﻷﺳﺒﺎﺏ ﻭﺻﺮﻑ ﺍﻟﻨﻈﺮ ﻭﺭﻓﻊ ﺍﳌﻮﺍﻧﻊ ﻭﳓﻮ ﺫﻟﻚ ،ﺬﺍ
ﺍﻻﻋﺘﺒﺎﺭ) (٦ﻳﻘﻊ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻹﳝﺎﻥ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻜﻮﻧﻪ ﻛﺴﺒﻴﹰﺎ ﺍﺧﺘﻴﺎﺭﻳﹰﺎ،
) (١ﻗﻮﻟﻪ] :ﺗﺼﺪﻳﻘﺎﹰ[ ﺑﻞ ﳛﺘﺎﺝ ﺇﱃ ﲢﺼﻴﻠﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺎﻟﻜﺴﺐ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﰲ "ﺷـﺮﺡ ﺍﳌﻘﺎﺻـﺪ" :ﺇﻧـﻪ ﻗـﺪ
ﻳﻜﻮﻥ ﳌﺒﺎﺷﺮﺓ ﺃﺳﺒﺎﺑﻪ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻛﺈﻟﻘﺎﺀ ﺍﻟﺬﻫﻦ ﻭﻫﻮ ﺻـﺮﻑ ﺍﻟﻨﻈـﺮ ﻭﺗﻮﺟﻴـﻪ ﺍﳊـﻮﺍ ﺱ ﻭﻣـﺎ ﺃﺷـﺒﻪ ،ﻭﻗـﺪ
ﻳﻜﻮﻥ ﺑﺪﻭﻧﻪ ،ﻭﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻣﻦ ﺍﻷ ﻭﻝ" ١٢ .ﻧﻈﻢ"
) (٢ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ :ﻛﻮﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻓﻌﻼ ﺍﺧﺘﻴﺎﺭﻳﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻨﻔﺴﺎﻧﻴﺔ[ ﺍﳌﺨﺘﺼﺔ ﺑﺬﻭﺍﺕ ﺍﻷﻧﻔﺲ ،ﻓﻬﻮ ﻣﻦ ﻣﻘﻮﻟﺔ ﺍﻟﻜﻴﻒ ﻻ ﻣﻦ ﻣﻘﻮﻟﺔ ﺍﻟﻔﻌﻞ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺎﻟﺬﻱ ﳛﺼﻞ[ ﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﻣﻄﻠﻮﺏ ﺍﻟﺘﺤﺼﻴﻞ ،ﻭﻣﺎ ﻫﻮ ﺇﻻﹼ ﻣﺎ ﳛـﺼﻞ ﺑﺎﳌﺒـﺎﺩﻱ ،ﻭﻣـﺎ
ﻫﻮ ﺇﻻﹼ ﺍﻹﺫﻋﺎﻥ ﺃﻭ ﻗﺒﻮﻝ ﺍﻟﻌﻘﺪ ﻭﺭﺑﻂ ﺍﻟﻘﻠﺐ ﺑﻪ ﺃﻭ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻋﻠﻰ ﳕﻂ ﺍﳌﻄﺎﺑﻘﺔ ﻟﻠﻮﺍﻗﻊ" ١٢ .ﻧﻈﻢ"
) (٥ﻗﻮﻟﻪ] :ﻧﻌﻢ ﲢﺼﻴﻞ[ ﺷﺮﻭﻉ ﰲ ﺍﳉﻮﺍﺏ ﻋـﻦ ﺍﻷﺷـﻜﺎﻝ ﺍﳌـﺬﻛﻮﺭ ،ﻭﺣﺎﺻـﻠﻪ ﺃﻧـﻪ ﻟـﻴﺲ ﺍﳌـﺮﺍﺩ ﺑﻜـﻮﻥ
ﺍﻟﺘﺼﺪﻳﻖ ﺍﺧﺘﻴﺎﺭﻳﺎﹰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻧﻮﻉ ﺍﻟﻌﺮﺽ ﺍﳌﺴﻤﻰ ﲟﻘﻮﻟﺔ ﺍﻟﻔﻌـﻞ ،ﺑـﻞ ﺃﻥ ﻳﻜـﻮﻥ ﻃﺮﻳـﻖ ﻛـﺴﺒﻪ ﻓﻌـ ﹰﻼ
ﺍﺧﺘﻴﺎﺭﻳﺎﹰ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﻛﻮﻥ ﺍﳌﻜﺴﻮﺏ ﻣﻦ ﻣﻘﻮﻟﺔ ﺍﻟﻜﻴﻒ" ١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﻭﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ[ ﺃﻱ :ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥﹼ ﲢﺼﻴﻞ ﺗﻠﻚ ﺍﻟﻜﻴﻔﻴﺔ ﺍﺧﺘﻴﺎﺭ ﻱ ﻳﻘﻊ ﺍﻟﺘﻜﻠﻴﻒ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﻛﻮﻥ
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ﻭﻻ ﻳﻜﻔﻲ ﰲ ﺣﺼﻮﻝ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳌﻌﺮﻓﺔ؛ ﻷ ﹼﺎ ﻗﺪ ﺗﻜﻮﻥ ﺑﺪﻭﻥ ﺫﻟﻚ) ،(١ﻧﻌﻢ#
ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﳌﻜﺘﺴﺒﺔ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺗﺼﺪﻳﻘﹰﺎ) ،(٢ﻭﻻ ﺑﺄﺱ
ﺑﺬﻟﻚ؛ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﳛﺼﻞ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻌﺒﺮ ﻋﻨﻪ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ½ﺑﮕﺮﻭﻳﺪﻥ¼ ،ﻭﻟﻴﺲ
ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺳﻮﻯ ﺫﻟﻚ ،ﻭﺣﺼﻮﻟﻪ ﻟﻠﻜﻔﹼﺎﺭ ﻭﺍﳌﻌﺎﻧﺪﻳﻦ ﺍﳌﺴﺘﻜﱪﻳﻦ
ﳑﻨﻮﻉ) ،(٣ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﳊﺼﻮﻝ) (٤ﻓﺘﻜﻔﲑﻫﻢ ﻳﻜﻮﻥ ﺑﺈﻧﻜﺎﺭﻫﻢ ﺑﺎﻟﻠﺴﺎﻥ
ﻭﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺩ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ،ﻭﻣﺎ ﻫﻮ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻹﻧﻜﺎﺭ.
)ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﺣﺪ()(٥؛ ﻷ ﹼﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳋﻀﻮﻉ ﻭﺍﻻﻧﻘﻴﺎﺩ ،ﲟﻌﲎ
ﺗﻠﻚ ﺍﻟﻜﻴﻔﻴﺔ ﻧﻔﺴﻬﺎ ﻣﻦ ﻣﻘﻮﻟﺔ ﺍﻟﻜﻴﻒ ،ﻓﺈﻥﹼ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻟﺸﻲﺀ ﲝﺴﺐ ﻧﻔـﺴﻪ ﻏـﲑ ﺍﻟﺘﻜﻠﻴـﻒ ﺑـﻪ ﲝـﺴﺐ
ﲢﺼﻴﻠﻪ؛ ﻷ ﹼﻥ ﺗﻜﻠﻴﻒ ﺍﻟﺸﻲﺀ ﲝﺴﺐ ﻧﻔﺴﻪ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﺲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻣﻘﺪﻭﺭﺍ ﻟﻠﻌﺒﺪ ،ﲞﻼﻑ
ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻟﺸﻲﺀ ﲝﺴﺐ ﺍﻟﺘﺤﺼﻴﻞ ،ﻓﺈﻧﻪ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﲢﺼﻴﻠﻪ ِﻣ ﻤﺎ ﺗﺘﻌﻠﹼـﻖ ﺑـﻪ ﺍﻟﻘـﺪﺭﺓ ،ﻭﺫﻟـﻚ ﺑـﺄﻥ
ﻳﻜﻮﻥ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻔﻀﻴﺔ ﺇﻟﻴﻪ ﻣﻘﺪﻭﺭﺓ ﺳﻮﺍﺀ ﻛﺎﻥ ﻧﻔﺴﻪ ﻣﻘﺪﻭﺭﹰﺍ ﺃﻭ ﻻ ،ﻛﺬﺍ ﳛﺼﻞ ﻣﻦ "ﺍﳋﻴﺎﱄ"١٢ .
) (١ﻗﻮﻟﻪ] :ﺑﺪﻭﻥ ﺫﻟﻚ[ ﺃﻱ :ﺑﺪﻭﻥ ﺍﻟﻜﺴﺐ ﻛﻤﻦ ﻭﻗﻊ ﺑﺼﺮﻩ ﻋﻠﻰ ﺟﺴﻢ ،ﻓﺤﺼﻞ ﻟﻪ ﻣﻌﺮﻓﺔ ﺃﻧﻪ ﺟﺪﺍﺭ ﻣﺜ ﹰﻼ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺗﺼﺪﻳﻘﺎﹰ[ ﺃﻱ :ﻣﻌﺘﱪﺍ ﰲ ﺍﻹﳝﺎﻥ ﺍﳌﻄﻠﻮﺏ ﲢﺼﻴﻠﻪ ﺑﺎﻻﺧﺘﻴـﺎﺭ ،ﻭﻫـﻮ ﰲ ﻧﻔـﺴﻪ ﻭﺇﻥ ﱂ ﻳﻜـﻦ ﻣـﻦ
ﺍﻷﻓﻌﺎﻝ ﻓﻬﻮ ﺑﺄﺳﺒﺎﺏ ﻭﺟﻮﺩﻩ ﺍﳌﻜﺴﻮﺑﺔ ﻳﻘﺎﻝ ﻟﻪ½ :ﺍﻻﺧﺘﻴﺎﺭﻱ¼ ،ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻛـﺎﻑٍ ﰲ ﻃﻠـﺐ ﲢـﺼﻴﻠﻪ،
ﻭﻻ ﻳﻠﺰﻣﻪ ﻛﻮﻧﻪ ﻓﻌﻼ ﺍﺧﺘﻴﺎﺭﻳﺎ ﺑﻨﻔﺴﻪ ﰲ ﺑﺎﺏ ﺍﻟﺘﻜﻠﻴﻒ"١٢ .ﻧﻈﻢ"
) (٣ﻗﻮﻟﻪ] :ﳑﻨﻮﻉ[ ﻟﻌﺪﻡ ﲢﺼﻴﻞ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﺑﻞ ﺍﳊﺎﺻﻞ ﳍﻢ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺿﻄﺮﺍﺭﻳﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﳊﺼﻮﻝ[ ﺃﻱ :ﻟﻮ ﺳﻠﹼﻤﻨﺎ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻴﻘﲔ ﻭﺍﻟﺘﺼﺪﻳﻖ ﻭﺃ ﹼﻥ ﺍﻟﺘـﺼﺪﻳﻖ
ﻛﺎﻥ ﺣﺎﺻ ﹰﻼ ﳍﺆﻻﺀ ﺍﳌﻌﺎﻧﺪﻳﻦ ،ﻓﻨﻘﻮﻝ :ﺇﳕﺎ ﻛﻔﺮﻭﺍ ،ﻷﻧﻪ ﻻ ﻋﱪﺓ ﺑﺎﻟﺘﺼﺪﻳﻖ ﺍﳌﻘﺎﺭﻥ ﺑﻌﻼﻣﺎﺕ ﺍﻟﺘﻜﺬﻳﺐ.
" ١٢ﻥ"
) (٥ﻗﻮﻟﻪ] :ﻭﺍﺣﺪ[ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻌﺮﺍ ﹼﱐ ﻗ ﺪﺱ ﺳﺮﻩ ﰲ "ﺍﻟﻴﻮﺍﻗﻴﺖ" :ﺣﺎﺻﻞ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﺃﻥﹼ
ﺍﻹﳝﺎﻥ ﺷﺮﻁ ﻟﻼﻋﺘﺪﺍﺩ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ،ﻓﻼ ﻳﻨﻔﻚ ﺍﻹﺳﻼﻡ ﺍﳌﻌﺘﱪ ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻭﺇﻥ ﻛـﺎﻥ ﺍﻹﳝـﺎﻥ ﻗـﺪ ﻳﻨﻔـﻚ
ﻋﻨﻪ ،ﻛﻤﻦ ﺻﺪﻕ ﺛﹸ ﻢ ﺍﺧﺘﺮﻣﺘﻪ ﺍﳌﻨﻴﺔ ﻗﺒﻞ ﺍﺗﺴﺎﻉ ﻭﻗﺖ ﺍﻟﺘﻠﹼﻔﻆ ،ﻭﻣﻦ ﻗﺎﻝ :ﺇ ﹼﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﺣﺪ ﻓ ﺴﺮ
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! "٢٨٨
ﻗﺒﻮﻝ ﺍﻷﺣﻜﺎﻡ) (١ﻭﺍﻹﺫﻋﺎﻥ ﺎ ،ﻭﺫﻟﻚ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ ﻋﻠﻰ ﻣﺎ ﻣ ﺮ ،ﻭﻳﺆﻳﺪﻩ#
ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓﹶﺄ ﺧﺮ ﺟﻨﺎ ﻣ ﻦ ﹶﻛﺎﻥﹶ ﻓِﻴﻬﺎ ِﻣ ﻦ ﺍﻟﹾﻤ ﺆِﻣﻨِﲔ ﹶﻓﻤﺎ ﻭ ﺟ ﺪﻧﺎ ِﻓﻴ ﻬﺎ ﹶﻏﻴﺮ ﺑﻴ ٍﺖ
ﻣِﻦ ﺍﻟﹾ ﻤ ﺴِﻠ ِﻤﲔ] (٢)﴾ﺍﻟﺬﺍﺭﻳﺎﺕ ،[٣٦ :ﻭﺑﺎﳉﻤﻠﺔ) (٣ﻻ ﻳﺼ ﺢ ﰲ ﺍﻟﺸﺮﻉ ﺃﻥ ﳛﻜﻢ
ﻋﻠﻰ ﺃﺣﺪ ﺑﺄﻧﻪ ﻣﺆﻣﻦ ﻭﻟﻴﺲ ﲟﺴﻠﻢ ،ﺃﻭ ﻣﺴﻠﻢ ﻭﻟﻴﺲ ﲟﺆﻣﻦ ،ﻭﻻ ﻧﻌﲏ ﺑﻮﺣﺪﻤﺎ
ﺳﻮﻯ ﺫﻟﻚ) ،(٤ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺍﳌﺸﺎﻳﺦ).................................. (٥
ﺍﻹﺳﻼﻡ ﺑﺎﻻﺳﺘﺴﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﺒﺎﻃﻦ ﲟﻌﲎ :ﻗﺒﻮﻝ ﺍﻹﺣﻜﺎﻡ ،ﻓﻤﻦ ﺣﹼﻘﻖ ﺍﻟﻨﻈـﺮ ﻇﻬـﺮ ﻟـﻪ ﺃﻥﹼ ﺍﳋـﻼﻑ ﰲ
ﺃﻤﺎ ﻣﺘﺮﺍﺩﻓﺎﻥ ،ﺃﻡ ﻻﺧﻼﻑ ﰲ ﻣﻔﻬﻮﻡ ﺍﻹﺳﻼﻡ١٢ .
) (١ﻗﻮﻟﻪ] :ﲟﻌﲎ :ﻗﺒﻮﻝ ﺍﻷﺣﻜﺎﻡ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳋﻀﻮﻉ ،ﻭﺍﻹﻧﻘﻴﺎﺩ ﻟﻸﺣﻜﺎﻡ ﻫﻮ ﻣﻌـﲎ ﺍﻟﺘـﺼﺪﻳﻖ
ﲜﻤﻴﻊ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﲑﺍﺩﻑ ﺍﻹﳝﺎﻥ ،ﻭﺍﻟﺘﺮﺍﺩﻑ ﻳﺴﺘﻠﺰﻡ ﺍﻻﺗﺤﺎﺩ ﺍﳌﻄﻠﻮﺏ ،ﻭﻫﻮ ﺍﻻﺗﺤﺎﺩ
ﰲ ﺍﻟﺼﺪﻕ ،ﻓﺘﺄﻣﻞ ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﺍﳋﻴﺎﱄ .ﻗﺎﻝ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ :ﻭﺟﻪ ﺍﻟﺘﺄﻣﻞ ﺃﻥﹼ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳋﻀﻮﻉ ﻭﺍﻹﻧﻘﻴﺎﺩ
ﻣﻄﻠﻘﺎﹰ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﳉﻮﺍﺭﺡ ﺃﻭ ﺑﺎﻟﻘﻠﺐ ،ﲞﻼﻑ ﺍﻟﺘﺼﺪﻳﻖ ﻓﺈﻧﻪ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻘﻠ ﱯ ،ﻓﻼ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻓﺎﹰ ﻟﻪ ،ﺑﻞ
ﺃﻋ ﻢ .ﺃﻗﻮﻝ :ﻻ ﳜﻔﻰ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻹﺳـﻼﻡ ﺍﳌﻌﺘـﱪ ﰲ ﺍﻟـﺸﺮﻉ ،ﻭﻫـﻮ ﻻ ﳛـﺼﻞ ﺇ ﹼﻻ ﺑﺎﻻﻧﻘﻴـﺎﺩ
ﺑﺎﻟﻘﻠﺐ ،ﻭﻻ ﻳﻜﻔﻲ ﳎ ﺮﺩ ﺍﻻﻧﻘﻴﺎﺩ ﺑﺎﳉﻮﺍﺭﺡ ،ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻘﻠ ﱯ ﻫﻮ ﻣﻌﲎ ﺍﻟﺘﺼﺪﻳﻖ ﻓﻘﺪ ﲢﻘﹼﻖ ﺍﻟﺘﺮﺍﺩﻑ ﺑﻼ
ﺷﺒﻬﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻏﲑ ﺑﻴﺖ ﻣﻦ ﺍﳌﺴﻠﻤﲔ[ ﻭﻫﻮﺳﻴﺪﻧﺎ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﻫﻠﻪ ،ﻗﺎﻝ ﰲ "ﺍﻟﻨﻈﻢ" :ﻭﺟـﻪ ﺍﻻﺳـﺘﺪﻻﻝ
ﺗﺼﺤﻴﺢ ﺍﻻﺳﺘﺜﻨﺎﺀ؛ ﺇﺫ ﺃﺻﻠﻪ ﺍﻻﺗﺼﺎﻝ ،ﻓﺘﻘﺪﻳﺮﻩ ﻓﻤﺎ ﻭﺟﺪﻧﺎ ﻓﻴﻬﺎ ﻣﻦ ﺑﻴﻮﺕ ﺍﳌـﺆﻣﻨﲔ ،ﺃﻱ :ﰲ ﻗﺮﻳـﺔ ﻟـﻮﻁ
ﺑﻴﺘﹰﺎ ﺇ ﹼﻻ ﺑﻴﺘﹰﺎ ﻣﻦ ﺍﳌـﺴﻠﻤﲔ .ﻓﻴﺠـﺐ ﺃﻥ ﻳﻜـﻮﻥ ﺍﳌـﺴﻠﻤﻮﻥ ﻣـﻦ ﺟـﻨﺲ ﺍﳌـﺆﻣﻴﻨﻦ ،ﺣـﱴ ﻳـﺼ ﺢ ﺍﻻﺳـﺘﺜﻨﺎﺀ
ﻣﺘﺼ ﹰﻼ ،ﻭﺇ ﹼﻻ ﻟﻜﺎﻥ ﻣﺜﻞ ﻗﻮﻟﻨﺎ½ :ﻣﺎﺭﺃﻳﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﳊﻮﻛﺔ ﺑﻴﺘﺎﹰ ﺇﻻﹼ ﺑﻴﺖ ﺍﳊ ﺠﺎﻡ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺑﺎﳉﻤﻠﺔ[ ﺗﺼﻮﻳﺮ ﻟﻠﻤﺪﻋﻰ ،ﻳﻌﲏ :ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﺣﺪﺓ ﻋﺪﻡ ﺻـ ﺤﺔ ﺳـﻠﺐ ﺃﺣـﺪﳘﺎ ﻋـﻦ ﺍﻵﺧـﺮ،
ﻭﻫﻮ ﺃﻋ ﻢ ﻣﻦ ﺍﻟﺘﺮﺍﺩﻑ ﻭﺍﻟﺘﺴﺎﻭﻱ ،ﻭﻳﺜﺒﺖ ﺑﻜﻞﹼ ﻣﻨﻬﻤﺎ" ١٢ .ﺧﻴﺎﱄ"
) (٤ﻗﻮﻟﻪ] :ﺳﻮﻯ ﺫﻟﻚ[ ﺃﻱ :ﻋﺪﻡ ﺻـﺤﺔ ﺳـﻠﺐ ﺃﺣـﺪﳘﺎ ﻋـﻦ ﺍﻵﺧـﺮ ،ﻭﻫـﻮ ﺍﳌـﺴﻤﻰ ﺑﺎﻟﺘـﺴﺎﻭﻱ ،ﻭﻟـﻴﺲ
ﺍﳌﺪﻋﻰ ﺍﻟﺘﺮﺍﺩﻑ ،ﻭﻫﻮ ﺍﺗﺤﺎﺩﳘﺎ ﲝﺴﺐ ﺍﳌﻔﻬﻮﻡ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﻛﻼﻡ ﺍﳌﺸﺎﻳﺦ[ ﻇﺎﻫﺮ ﻋﺒﺎﺭﺓ "ﺍﻟﺘﺒﺼﺮﺓ" ﺃﻤﺎ ﻣﺘﺮﺍﺩﻓﺎﻥ ،ﻟﻜﻨﻪ ﺫﻛﺮ ﻟﻜ ﹼﻞ ﻣﻨﻬﻤﺎ ﻣﻔﻬﻮﻣﹰﺎ ﻋﻠﻰ ﺣﺪﺓ،
Å
! "٢٨٩
ﺃﹼﻢ ﺃﺭﺍﺩﻭﺍ ﻋﺪﻡ ﺗﻐﺎﻳﺮﳘﺎ) (١ﲟﻌﲎ ﺃﻧﻪ ﻻ ﻳﻨﻔﻚ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ،ﻻ#
ﺍﻻﲢﹼﺎﺩ ﲝﺴﺐ ﺍﳌﻔﻬﻮﻡ ﻛﻤﺎ ﺫﻛﺮ ﰲ "ﺍﻟﻜﻔﺎﻳﺔ" ﻣﻦ ﺃﻥﹼ ﺍﻹﳝﺎﻥ ﻫﻮ ﺗﺼﺪﻳﻖ
ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻤﺎ ﺃﺧﱪ ﻣﻦ ﺃﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ ،ﻭﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ) (٢ﻭﺍﳋﻀﻮﻉ
ﻷﻟﻮﻫﻴﺘﻪ ،ﻭﺫﺍ ﻻ ﻳﺘﺤﹼﻘﻖ ﺇﻻﹼ ﺑﻘﺒﻮﻝ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻓﺎﻹﳝﺎﻥ ﻻ ﻳﻨﻔ ﻚ ﻋﻦ
ﺍﻹﺳﻼﻡ ﺣﻜﻤﹰﺎ ﻓﻼ ﻳﺘﻐﺎﻳﺮﺍﻥ) ،(٣ﻭﻣﻦ ﺃﺛﺒﺖ ﺍﻟﺘﻐﺎﻳﺮ ﻳﻘﺎﻝ ﻟﻪ :ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺁﻣﻦ
ﻭﱂ ﻳﺴﻠﻢ ﺃﻭ ﺃﺳﻠﻢ ﻭﱂ ﻳﺆﻣﻦ؟ ﻓﺈﻥ ﺃﺛﺒﺖ ﻷﺣﺪﳘﺎ ﺣﻜﻤﹰﺎ ﻟﻴﺲ ﺑﺜﺎﺑﺖ ﻟﻶﺧﺮ
ﻓﺒﻬﺎ) ،(٤ﻭﺇ ﹼﻻ ﻓﻘﺪ ﻇﻬﺮ ﺑﻄﻼﻥ ﻗﻮﻟﻪ .ﻓﺈﻥ ﻗﻴﻞ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻗﺎﻟﹶ ِﺖ ﺍﻷَﻋ ﺮﺍ ﺏ
ﺁﻣﻨﺎ ﹸﻗﻞﹾ ﹶﻟﻢ ﺗﺆِﻣﻨﻮﺍ ﻭﹶﻟ ِﻜ ﻦ ﹸﻗﻮﹸﻟﻮﺍ ﺃﹶﺳﹶﻠﻤﻨﺎ﴾]ﺍﳊﺠﺮﺍﺕ [١٤ :ﺻﺮﻳﺢ) (٥ﰲ ﲢﹼﻘﻖ
ﻭﻓﺴﺮ ﲟﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺘﻼﺯﻡ ،ﻛﺬﺍ ﳛﺼﻞ ﻣﻦ ﺍﳊﻮﺍﺷﻲ١٢ .
) (١ﻗﻮﻟﻪ] :ﻋﺪﻡ ﺗﻐﺎﻳﺮﳘﺎ[ ﻗﺎﻝ ﰲ "ﺍﻟﻨﻈﻢ" :ﺍﻟﻈﺎﻫﺮ ﺃ ﹼﻥ ﺍﻹﺳﻼﻡ ﻟﻪ ﺇﻃﻼﻗﺎﺕ ﻭﻣﻌﺎﱐ ﰲ ﺍﳋﻄﺎﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ،
ﻭﺃﺻﻞ ﻣﻌﻨﺎﻩ ﺍﻻﻧﻘﻴﺎﺩ ﻭﻫﻮ ﻣﻠﺤﻮﻅ ﰲ ﲨﻴﻊ ﻣﻮﺍﺭﺩﻩ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﳓﺎﺋﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ[ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺄﻟﻮﻫﻴﺘﻪ ﺗﻌﺎﱃ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺴﺎﺋﺮ ﺃﺣﻜﺎﻣـﻪ ،ﻗـﺎﻝ ﺍﻟـﺴﻴﺎﻟﻜﻮﰐ :ﻫـﺬﺍ
ﺇﲨﺎ ﹰﻻ ﻭﺃﻣﺎ ﺗﻔﺼﻴ ﹰﻼ ﻓﺒﻌﺪ ﺃﻥ ﻳﺜﺒﺖ ﻛﻮﺎ ﺃﺣﻜﺎﻣﻪ ،ﻓﻼﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻥﹼ ﺑﻌـﺾ ﺍﻟﻜﻔﹼـﺎﺭ ﻛـﺎﻧﻮﺍ ﻳـﺼ ﺪﻗﻮﻥ ﺑـﺎﷲ
ﺗﻌﺎﱃ ﻣﻊ ﺃﹼﻢ ﻻ ﻳﺼ ﺪﻗﻮﻥ ﺑﺴﺎﺋﺮ ﺍﻷﺣﻜﺎﻡ؛ ﻷﻥﹼ ﻋﺪﻡ ﺗﺼﺪﻳﻘﻬﻢ ﻟﻌﺪﻡ ﺛﺒﻮﺕ ﻛﻮﺎ ﺃﺣﻜﺎﻣﻪ ﺗﻌﺎﱃ ﻋﻨﺪﻫﻢ.
١٢
) (٣ﻗﻮﻟﻪ] :ﻓﻼ ﻳﺘﻐﺎﻳﺮﺍﻥ[ ﻷﻥﹼ ﺍﻷﺷﺎﻋﺮﺓ ﻗﺪ ﻓ ﺴﺮﻭﺍ ﺍﻟﻐﲑﻳﺔ ﺑﻜﻮﻥ ﺍﳌﻮﺟﻮﺩﻳﻦ ﲝﻴﺚ ﻳﺘﺼ ﻮﺭ ﻭﺟـﻮﺩ ﺃﺣـﺪﳘﺎ
ﺑﺪﻭﻥ ﺍﻵﺧﺮ ،ﺃﻱ :ﳝﻜﻦ ﺍﻻﻧﻔﻜﺎﻙ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﰲ ﲝﺚ ﺍﻟﺼﻔﺎﺕ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﺒﻬﺎ[ ﻓﻤﺮﺣﺒﺎ ﺬﻩ ﺍﳊﺎﻟﺔ ،ﺃﻱ :ﺛﺒﺖ ﻣﻄﻠﻮﺑﻪ ،ﻭﰲ ﺑﻌـﺾ ﺍﻟﻨـﺴﺦ :ﻓـﺈﻥ ﺃﺛﺒـﺖ ﻷﺣـﺪﳘﺎ ﺣﻜﻤـﹰﺎ
ﻟﻴﺲ ﺑﺜﺎﺑﺖ ﻟﻶﺧﺮ ﻓﻈﻬﺮ ﺑﻄﻼﻥ ﻗﻮﻟﻪ ،ﻗﺎﻝ ﰲ "ﺍﻟﻨـﱪﺍﺱ" :ﺣﺎﺻـﻞ ﺍﻟﻨـﺴﺨﺘﲔ ﻭﺍﺣـﺪ ،ﻭﻟﻜـﻦ ﻻ ﺑـ ﺪ ﻣـﻦ
ﺗﻘﺪﻳﺮ ﻛﻼﻡ ﺑﻌﺪ ﺍﻟﺸﺮﻃﻴﺔ ﺍﻷﻭﱃ ،ﻭﻫﻮﺍﺳـﺘﺜﻨﺎﺀ ﻧﻘـﻴﺾ ﺍﳌﻘـ ﺪﻡ ﻟﻴﻨـﺘﺞ ﻧﻘـﻴﺾ ﺍﻟﺘـﺎﱄ ،ﺃﻱ :ﻟﻜﻨـﻪ ﻻ ﻳﺜﺒـﺖ
ﺣﻜﻤﹰﺎ ﻛﺬﻟﻚ ﻓﻼ ﻳﺜﺒﺖ ﻣﻄﻠﻮﺑﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺻﺮﻳﺢ[ ﻷﻧﻪ ﺗﻌﺎﱃ ﺭﺩ ﻗﻮﳍﻢ½ :ﺁﻣﻨﺎ¼ ،ﻭﺃﻣﺮﻫﻢ ﺑﺄﻥ ﻳﻘﻮﻟﻮﺍ½ :ﺃﺳﻠﻤﻨﺎ¼ ،ﻭﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺘﻐﺎﻳﺮ١٢ .
! "٢٩٠
ﺍﻹﺳﻼﻡ ﺑﺪﻭﻥ ﺍﻹﳝﺎﻥ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺃ ﹼﻥ ﺍﻹﺳﻼﻡ ﺍﳌﻌﺘﱪ ﰲ ﺍﻟﺸﺮﻉ ﻻ ﻳﻮﺟﺪ#
ﺑﺪﻭﻥ ﺍﻹﳝﺎﻥ ،ﻭﻫﻮ ﰲ ﺍﻵﻳﺔ ﲟﻌﲎ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻈﺎﻫﺮ) (١ﻣﻦ ﻏﲑ ﺍﻧﻘﻴﺎﺩ ﺍﻟﺒﺎﻃﻦ،
ﲟﻨـﺰﻟﺔ ﺍﻟﺘﻠﻔﹼﻆ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﻏﲑ ﺗﺼﺪﻳﻖ ﰲ ﺑﺎﺏ ﺍﻹﳝﺎﻥ ،ﻓﺈﻥ ﻗﻴﻞ):(٢
ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﷲ ﻭﺃ ﹼﻥ ﳏ ﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﺗﻘﻴﻢ
ﺍﻟﺼﻼﺓ ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴ ﹰﻼ¼ ﺩﻟﻴﻞ
ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻷﻋﻤﺎﻝ) (٣ﻻ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠ ﱯ .ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺃﻥﹼ ﲦﺮﺍﺕ
ﺍﻹﳝﺎﻥ) (٤ﻭﻋﻼﻣﺎﺗﻪ ﺫﻟﻚ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻘﻮﻡ ﻭﻓﺪﻭﺍ ﻋﻠﻴﻪ)½ :(٥ﺃ ﺗﺪﺭﻭﻥ
ﻣﺎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺣﺪﻩ؟¼ ﻓﻘﺎﻟﻮﺍ½ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ¼ ،ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ:
) (١ﻗﻮﻟـﻪ] :ﺍﻻﻧﻘﻴـﺎﺩ ﺍﻟﻈـﺎﻫﺮ[ ﻓﺎﳊﺎﺻـﻞ ﺃﻥﹼ ﻛﻼﻣﻨـﺎ ﰲ ﺍﻹﺳـﻼﻡ ﺍﻟـﺸﺮﻋﻲ ،ﻭﺍﳌـﺬﻛﻮﺭ ﰲ ﺍﻵﻳـﺔ ﺍﻹﺳـﻼﻡ
ﺍﻟﻠﻐﻮﻱ ،ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻈﺎﻫﺮﻱ ،ﻓﺎﳌﻌﲎ :ﻗﻞ ﱂ ﻳﻮﺟﺪ ﻣﻨﻜﻢ ﺍﻟﺘـﺼﺪﻳﻖ ﺍﻟﺒـﺎﻃ ﲏ ،ﺑـﻞ ﺍﻻﻧﻘﻴـﺎﺩ ﺍﻟﻈـﺎﻫﺮ ﻱ
ﻟﻠﻄﻤﻊ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﻫﺬﺍ ﻣﻌﺎﺭﺿﺔ ﰲ ﺍﳌﻘ ﺪﻣﺔ ،ﻭﲢﺮﻳﺮﻫﺎ ﺃ ﹼﻥ ﺩﻟﻴﻠﻜﻢ ﻭﺇﻥ ﺩﻝﹼ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ،
ﻭﻟﻜﻦ ﻋﻨﺪﻧﺎ ﻣﺎ ﻳﻨﻔﻴﻪ ،ﻭﻫﻮ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺃﻥ ﺗﺸﻬﺪ¼ ﺍﳊـﺪﻳﺚ ،ﺣﻴـﺚ ﺟﻌـﻞ ﺍﻹﺳـﻼﻡ ﻣـﻦ ﺃﻓﻌـﺎﻝ
ﺍﳉﻮﺍﺭﺡ" ،ﺣﺎ ﺷﻴﺔ ﺍﳋﻴﺎﱄ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻷﻋﻤﺎﻝ[ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺇﻗﺎﻣـﺔ ﺍﻟـﺼﻼﺓ ﻭﺇﻳﺘـﺎﺀ ﺍﻟﺰﻛـﺎﺓ ﻭﺻـﻮﻡ ﺭﻣـﻀﺎﻥ ﻭﺣـﺞ ﺍﻟﺒﻴـﺖ ﺑـﺸﺮﻁ
ﺍﻻﺳﺘﻄﺎﻋﺔ ،ﻻ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﱯ ،ﻭﻗﺪ ﺗﻘ ﺮﺭ ﺃﻥﹼ ﺍﻹﳝﺎﻥ ﺇﳕـﺎ ﻫـﻮ ﺍﻟﺘـﺼﺪﻳﻖ ﺑﺎﻟﻘﻠـﺐ ﻓﻘـﺪ ﺩ ﹼﻝ ﻋﻠـﻰ ﺍﻟﺘﻐـﺎﻳﺮ
ﺑﻴﻨﻬﻤﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﳌﺮﺍﺩ ﺃﻥﹼ ﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ[ ﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻟِﻤﺎ ﺗﻈﺎﻓﺮ ﺍﻟﻨﺼﻮﺹ ﺃﻥﹼ ﻣﻼﻙ ﺍﻟﻨﺠﺎﺓ
ﻋﻦ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﻫﻮ ﺍﻹﺳﻼﻡ ،ﻣﻊ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻟﻴﺴﺖ ﻣﻼﻛﻬﺎ ،ﻓﺘﺎﺭﻛﻬﺎ ﻏﲑ ﺧﺎﻟـﺪ ﰲ ﺍﻟﻨـﺎﺭ
ﻛﻤﺎ ﺳﺒﻖ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻓﺪﻭﺍ ﻋﻠﻴﻪ[ ﻫﺆﻻﺀ ﺍﻟﻮﻓﺪ ﻛﺎﻧﻮﺍ ﻭﻓﺪ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ،ﻭﺍﻟﺘﻔـﺼﻴﻞ ﰲ ﻛﺘـﺐ ﺍﻷﺣﺎﺩﻳـﺚ ،ﻭﻗـﺪ ﺫﻛـﺮﻩ
!٢٩١ ﺻﺎﺣﺐ "ﺍﳌﺼﺎﺑﻴﺢ" ﺃﻳﻀﺎﹰ"١٢ .
½ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﷲ ﻭﺃ ﹼﻥ ﳏ ﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ#
ﻭﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﺃﻥ ﺗﻌﻄﻮﺍ ﻣﻦ ﺍﳌﻐﻨﻢ ﺍﳋﻤﺲ¼ ﻭﻛﻤﺎ ﻗﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ:
½ﺍﻹﳝﺎﻥ ﺑﻀﻊ) (١ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ ﺃﻋﻼﻫﺎ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﷲ ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ
ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ¼) .ﻭﺇﺫﺍ ﻭﺟﺪ ﻣﻦ ﺍﻟﻌﺒﺪ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﻗﺮﺍﺭ ﺻﺢ ﻟﻪ ﺃﻥ
ﻳﻘﻮﻝ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺣﻘﺎ( ﻟﺘﺤﹼﻘﻖ ﺍﻹﳝﺎﻥ ﻋﻨﻪ) .ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ) :(٢ﺃﻧﺎ ﻣﺆﻣﻦ
ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ(؛ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﻟﻠﺸ ﻚ ﻓﻬﻮ ﻛﻔﺮ ﻻ ﳏﺎﻟﺔ ،ﻭﺇﻥ ﻛﺎﻥ
ﻟﻠﺘﺄﺩﺏ) (٣ﻭﺇﺣﺎﻟﺔ ﺍﻷﻣﻮﺭ ﺇﱃ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻭ ﻟﻠﺸﻚ ﰲ ﺍﻟﻌﺎﻗﺒﺔ) (٤ﻭﺍﳌﺂﻝ
ﻻ ﰲ ﺍﻵﻥ ﻭﺍﳊﺎﻝ ،ﺃﻭ ﻟﻠﺘﱪﻙ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻭ ﻟﻠﺘﱪﺀ ﻋﻦ ﺗﺰﻛﻴﺔ ﻧﻔﺴﻪ
) (١ﻗﻮﻟﻪ] :ﺑﻀﻊ[ ﰲ "ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ"½ :ﺍﻟﺒﻀﻊ¼ ﰲ ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﻟﺜﻠﺚ ﺇﱃ ﺍﻟﺘﺴﻊ ،ﺗﻘﻮﻝ :ﺑﻀﻌﺔ ﺭﺟﺎﻝ ﻭﺑﻀﻊ
ﻧﺴﺎﺀ ،ﻭﻳﺮﻛﹼﺐ ﻣﻊ ﺍﻟﻌﺸﺮﺓ ،ﻓﺘﻘﻮﻝ :ﺑﻀﻌﺔ ﻋﺸﺮ ﺭﺟ ﹰﻼ ﻭﺑﻀﻊ ﻋﺸﺮﺓ ﺃﻣﺮﺃﺓ ،ﻭﻛﺬﻟﻚ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺍﻟﻌﻘﻮﺩ،
ﻓﺘﻘﻮﻝ :ﺑﻀﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺭﺟﻼﹰ ﻭﺑﻀﻊ ﻭﻋﺸﺮﻭﻥ ﺍﻣﺮﺃﺓ ،ﻭﻻ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺍﳌﺎﺋﺔ ﻭﺍﻷﻟﻒ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ[ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻷِﻳ ﻤﺔ ﰲ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﺍﻹﳝﺎﻥ ﻓﻘـﺪ ﻣﻨـﻊ ﺍﻹﻣـﺎﻡ ﺃﺑـﻮ ﺣﻨﻴﻔـﺔ
ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ،ﻭﺣﻜﻲ ﰲ "ﺍﳌﻘﺎﺻﺪ" ﺍﳌﻨﻊ ﻋﻦ ﺍﻷﻛﺜﺮﻳﻦ ،ﻭﻗﺪ ﺣﹼﻘﻖ ﺍﻟﺸﺎﺭﺡ ﺃﻧﻪ ﻻ ﺧـﻼﻑ
ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺣﻘﻴﻘﺔ ﰲ ﺍﳌﻌﲎ؛ ﻷﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﺑﺎﻹﳝﺎﻥ ﳎﺮﺩ ﺣﺼﻮﻝ ﺍﳌﻌﲎ ﻓﻬﻮ ﺣﺎﺻـﻞ ﰲ ﺍﳊـﺎﻝ ،ﻭﺇﻥ
ﺃﺭﻳﺪ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ﻓﻬﻮ ﲢﺖ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻗﻄﻊ ﲝﺼﻮﻟﻪ ﰲ ﺍﳊﺎﻝ،
ﻓﻤﻦ ﻗﻄﻊ ﺑﺎﳊﺼﻮﻝ ﺃﺭﺍﺩ ﺍﻷﻭﻝ ،ﻭﻣﻦ ﻓ ﻮﺽ ﺇﱃ ﺍﳌﺸﻴﺌﺔ ﺃﺭﺍﺩ ﺍﻟﺜﺎﱐ ،ﻛﺬﺍ ﰲ "ﺍﻟﻴﻮﺍﻗﻴﺖ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻠﺘﺄﺩﺏ[ ﺃﻱ :ﺍﻻﺗﺼﺎﻑ ﺑﺎﻷﺩﺏ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ،ﰲ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" :ﺃﻧﻪ ﻟﻠﺘﺄﺩﺏ ﺑﺈﺣﺎﻟـﺔ
ﺍﻷﻣﻮﺭ ﺇﱃ ﻣﺸﻴﺌﺔ ﺍﷲ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﻣﻌﲎ ﺍﻟﺸ ﻚ ﺃﺻـ ﹰﻼ ﻭﺇﳕـﺎ ﻫـﻮ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﹶﻟﺘـﺪ ﺧﹸﻠﻦ ﺍﻟﹾﻤـﺴﺠِ ﺪ
ﺍﻟﹾ ﺤ ﺮﺍﻡ ﺇِﻥﹾ ﺷﺎَﺀ ﺍﻟﻠﱠﻪ ﺁِﻣﻨِﲔ]﴾ﻳﻮﺳﻒ [٩٩ :ﺍﻵﻳﺔ ،ﻭﻛﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﺗﻌﻠﻴﻤﺎﹰ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﻘﺎﺑﺮ:
½ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺩﺍﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻻﺣﻘﻮﻥ¼ ،ﻧﻘﻠﻪ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻠﺸ ﻚ ﰲ ﺍﻟﻌﺎﻗﺒﺔ[ ﻭﺫﻟﻚ ﻷ ﹼﻥ ﺍﻟﻌﺒﺪ ﰲ ﺧﻄﺮ ﻋﻈﻴﻢ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑـﺎﷲ ﺗﻌـﺎﱃ ،ﻭﻫـﺬﺍ
!٢٩٢ ﺍﻟﺸ ﻚ ﻟﻴﺲ ﰲ ﻧﻔﺲ ﺣﱴ ﻳﻜﻮﻥ ﻛﻔﺮﺍﹰ"١٢ .
ﻭﺍﻹﻋﺠﺎﺏ ﲝﺎﻟﻪ ،ﻓﺎﻷﻭﱃ ﺗﺮﻛﻪ ِﻟﻤﺎ ﺃﻧﻪ ﻳﻮﻫﻢ ﺑﺎﻟﺸﻚ ﻭﳍﺬﺍ) (١ﻗﺎﻝ½ :ﻭﻻ#
ﻳﻨﺒﻐﻲ¼ ﺩﻭﻥ ﺃﻥ ﻳﻘﻮﻝ½ :ﻻﳚﻮﺯ¼؛ ﻷﻧﻪ ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﻟﻠﺸ ﻚ ﻓﻼ ﻣﻌﲎ ﻟﻨﻔﻲ
ﺍﳉﻮﺍﺯ ،ﻛﻴﻒ ﻭﻗﺪ ﺫﻫﺐ ﺇﻟﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﺣﱴ ﺍﻟﺼﺤﺎﺑﺔ) (٢ﻭﺍﻟﺘﺎﺑﻌﲔ،
ﻭﻟﻴﺲ ﻫﺬﺍ) (٣ﻣﺜﻞ ﻗﻮﻟﻚ½ :ﺃﻧﺎ ﺷﺎ ﺏ ﺇﻥ ﺷﺎﺀ ﺍﷲ¼؛ ﻷ ﹼﻥ ﺍﻟﺸﺒﺎﺏ ﻟﻴﺲ ﻣﻦ ﺃﻓﻌﺎﻟﻪ
ﺍﳌﻜﺘﺴﺒﺔ ،ﻭﻻ ِﻣ ﻤﺎ ﻳﺘﺼ ﻮﺭ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻴﻪ ﰲ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺍﳌﺂﻝ ،ﻭﻻ ِﻣ ﻤﺎ ﳛﺼﻞ ﺑﻪ
ﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻹﻋﺠﺎﺏ ،ﺑﻞ ﻣﺜﻞ ﻗﻮﻟﻚ)½ :(٤ﺃﻧﺎ ﺯﺍﻫﺪ ﻣﺘﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ¼.
ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﶈﻘﹼﻘﲔ) (٥ﺇﱃ ﺃﻥﹼ ﺍﳊﺎﺻﻞ ﻟﻠﻌﺒﺪ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺬﻱ ﺑﻪ
ﳜﺮﺝ ﻋﻦ ﺍﻟﻜﻔﺮ ،ﻟﻜﻦ ﺍﻟﺘﺼﺪﻳﻖ ﰲ ﻧﻔﺴﻪ ﻗﺎﺑﻞ ﻟﻠﺸ ﺪﺓ ﻭﺍﻟﻀﻌﻒ ،ﻭﺣﺼﻮﻝ
ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻜﺎﻣﻞ ﺍﳌﻨﺠﻲ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹸﻭﹶﻟِﺌﻚ ﻫﻢ ﺍﹾﻟﻤ ﺆﻣِﻨﻮﻥﹶ
ﺣﻘﺎ ﻟﹶ ﻬ ﻢ ﺩ ﺭﺟﺎ ﺕ ﻋِﻨﺪ ﺭﺑﻬِ ﻢ ﻭﻣﻐﻔِﺮﺓﹲ ﻭﺭِﺯ ﻕ ﹶﻛ ِﺮﱘ]﴾ﺍﻷﻧﻔﺎﻝ [٤ :ﺇﳕﺎ ﻫﻮ ﰲ
) (١ﻗﻮﻟﻪ] :ﻭﳍﺬﺍ[ ﺃﻱ :ﻷ ﹼﻥ ﺗﺮﻛﻪ ﺃﻭﱃ ﺑﻼ ﻭﺟﻮﺏ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺣﱴ ﺍﻟﺼﺤﺎﺑﺔ[ ﻗﺎﻝ ﰲ "ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ" :ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﺇﺫﺍ
ﺳﺌﻞ ﻋﻦ ﺫﻟﻚ ،ﻳﻘﻮﻝ½ :ﻗﻮﻝ ﺍﻟﻌﺒﺪ ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﱃ ﻣﻦ ﺍﳉﺰﻡ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻴﺲ ﻫﺬﺍ[ ﺭﺩ ﻋﻠﻰ ﺻﺎﺣﺐ "ﺍﻟﺘﻌﺪﻳﻞ" ،ﺣﻴﺚ ﻗﺎﻝ :ﻓﺈﻥ ﱂ ﻳﺜﺒﺖ ﺍﻟﻜﻔﺮ ﻓـﻼ ﺃﻗـ ﹼﻞ ﻣـﻦ ﺃﻥ ﻳﻜـﻮﻥ
ﺍﻟﺘﻠﻔﹼﻆ ﺑﻪ ﺣﺮﺍﻣﹰﺎ؛ ﻷﻧﻪ ﺻﺮﻳﺢ ﰲ ﺍﻟﺸ ﻚ ﰲ ﺍﳊﺎﻝ ،ﻭﻫﻮ ﻻﻳﺴﺘﻌﻤﻞ ﰲ ﺍﶈﻘﹼﻖ ﰲ ﺍﳊﺎﻝ ،ﺣﻴﺚ ﻻ ﻳﻘﺎﻝ:
½ﺃﻧﺎ ﺷﺎ ﺏ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ¼ ،ﻗﺪ ﻧﻘﻠﻪ ﺍﳌ ﹼﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﻞ ﻣﺜﻞ ﻗﻮﻟﻚ[ ﻷ ﹼﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﺘﻘﻮﻯ ﺃﻋﻤﺎﻝ ﻛﺴﺒﻴﺔ ﻳﺘﺼ ﻮﺭ ﺑﻘﺎﺋﻬﺎ ،ﻭﻳﻜﻮﻥ ﺩﻋﻮﺍﻫﺎ ﻣﻈﻨﺔ
ﻓﺨﺮ ﻭﺇﻋﺠﺎﺏ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﺑﻌﺾ ﺍﶈﻘﹼﻘﲔ[ ﰲ ﺗﻮﺟﻴﻪ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﻫـﻮ ﺍﻹﻣـﺎﻡ ﺍﻟﻐـﺰﺍﱄ ﺭﲪـﻪ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﺣﺎﺻـﻠﻪ ﺃﻥﹼ
ﺍﻟﺘﺼﺪﻳﻖ ﺍﳌﺼﺤﺢ ﻹﺟﺮﺍﺀ ﺃﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺎﺻﻞ ،ﻭﺍﳌﺮﺀ ﺑﻪ ﺟﺎﺯﻡ ،ﻟﻜ ﻦ ﺍﻟﺘـﺼﺪﻳﻖ ﺍﻟﻜﺎﻣـﻞ
ﺍﳌﻨﻮﻁ ﺑﻪ ﺍﻟﻨﺠﺎﺓ ﰲ ﺍﻟﻌﻘﱮ ﺃﻣﺮ ﺧﻔﻲ ،ﻓﻴﻔ ﻮﺽ ﻋﻠﻤﻪ ﺇﱃ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ" ،ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ"١٢ .
! "٢٩٣
ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ) .(١ﻭﻟﹶ ﻤﺎ ﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻷﺷﺎﻋﺮﺓ ﺃﻧﻪ ﻳﺼ ﺢ ﺃﻥ ﻳﻘﺎﻝ½ :ﺃﻧﺎ#
ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ¼ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻌﱪﺓ) (٢ﰲ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﺴﻌﺎﺩﺓ
ﺍﻟﺸﻘﺎﻭﺓ ﺑﺎﳋﺎﲤﺔ ﺣﱴ ﺃﻥﹼ ﺍﳌﺆﻣﻦ ﺍﻟﺴﻌﻴﺪ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ،ﻭﺇﻥ ﻛﺎﻥ
ﻃﻮﻝ ﻋﻤﺮﻩ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﺼﻴﺎﻥ ،ﻭﺍﻟﻜﺎﻓﺮ ﺍﻟﺸﻘﻲ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻧﻌﻮﺫ
ﺑﺎﷲ ،ﻭﺇﻥ ﻛﺎﻥ ﻃﻮﻝ ﻋﻤﺮﻩ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﻄﺎﻋﺔ ،ﻋﻠﻰ ﻣﺎ ﺃﺷﲑ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ
ﺗﻌﺎﱃ ﰲ ﺣ ﻖ ﺇﺑﻠﻴﺲ ﴿ :ﻭ ﹶﻛﺎﻥﹶ ِﻣ ﻦ ﺍﻟﹾﻜﹶﺎِﻓ ِﺮﻳﻦ]﴾ﺍﻟﺒﻘﺮﺓ ،[٣٤ :ﻭﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ½ :ﺍﻟﺴﻌﻴﺪ ﻣﻦ ﺳﻌﺪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﻭﺍﻟﺸﻘ ﻲ ﻣﻦ ﺷﻘﻲ ﰲ ﺑﻄﻦ ﺃﻣﻪ¼ ،ﺃﺷﺎﺭ
ﺇﱃ ﺇﺑﻄﺎﻝ ﺫﻟﻚ) (٣ﺑﻘﻮﻟﻪ) :ﻭﺍﻟﺴﻌﻴﺪ ﻗﺪ ﻳﺸﻘﻰ( ﺑﺄﻥ ﻳﺮﺗ ﺪ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻧﻌﻮﺫ
ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ) ،ﻭﺍﻟﺸﻘﻲ ﻗﺪ ﻳﺴﻌﺪ( ﺑﺄﻥ ﻳﺆﻣﻦ ﺑﻌﺪ ﺍﻟﻜﻔﺮ )ﻭﺍﻟﺘﻐﻴﺮ) (٤ﻳﻜﻮﻥ
) (١ﻗﻮﻟﻪ] :ﰲ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ[ ﻓﻤﻌﲎ ﺍﻻﺳـﺘﺜﻨﺎﺀ ﺣﻴﻨﺌـﺬ½ :ﺃﻧـﺎ ﻣـﺆﻣﻦ ﻛﺎﻣـﻞ ﻧـﺎﺝ ﺇﻥ ﺷـﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ¼ ،ﻭﻻ
ﳜﻔﻰ ﺟﻮﺍﺯﻩ ﺑﻞ ﻻ ﳚﻮﺯ ﺗﺮﻙ ﺍﻻﺳﺘﺜﻨﺎﺀ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻌﱪﺓ[ ﻳﻌﲏ :ﺃ ﹼﻥ ﺍﻹﳝﺎﻥ ﺍﳊﺎﺻﻞ ﰲ ﺍﳋﺎﲤـﺔ ﻫـﻮ ﺍﳌﻨﺠـﻲ ،ﻭﺍﻟﻜﻔـﺮ ﺍﳊﺎﺻـﻞ ﰲ
ﺍﳋﺎﲤﺔ ﻫﻮ ﺍﳌﻬﻠﻚ ،ﻻ ﲟﻌﲎ ﺃﻥﹼ ﺇﳝﺎﻥ ﺍﳊﺎﻝ ﻟﻴﺲ ﺑﺈﳝﺎﻥ ﻭﻛﻔﺮﻩ ﻟﻴﺲ ﺑﻜﻔﺮ ،ﻭﻣﺎ ﳛﻜﻰ ﻋﻨﻬﻢ ﻣﻦ ﺃ ﹼﻥ
ﺍﻟﺴﻌﻴﺪ ﻣﻦ ﺳﻌﺪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﻭﺍﻟﺸﻘﻲ ﻣﻦ ﺷﻘﻲ ﰲ ﺑﻄﻦ ﺃﻣﻪ ،ﻓﻤﻌﻨﺎﻩ ﺃﻥﹼ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﻣﻨﻪ ﺍﻟﺴﻌﺎﺩﺓ ﺍﳌﻌﺘﱪﺓ
ﺍﻟﱵ ﻫﻲ ﺳﻌﺎﺩﺓ ﺍﳌﻮﺍﻓﺎﺓ ،ﻓﻬﻮ ﻻ ﻳﺘﻐﻴﺮ ﺇﱃ ﺷﻘﺎﻭﺓ ﺍﳌﻮﺍﻓﺎﺓ ﻭﺑﺎﻟﻌﻜﺲ ،ﻭﺃ ﹼﻥ ﺍﻟﺴﻌﻴﺪ ﺍﻟـﺬﻱ ﻳﻌﺘـ ﺪ ﺑـﺴﻌﺎﺩﺗﻪ،
ﻣﻦ ﻋﻠﻢ ﺍﷲ ﺃﻥ ﳜﺘﻢ ﻟﻪ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻭﻛﺬﺍ ﺍﻟﺸﻘﺎﻭﺓ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﺇﺑﻄﺎﻝ ﺫﻟﻚ[ ﺣﺎﺻﻞ ﻫﺬﺍ ﺍﻹﺑﻄﺎﻝ ﺃﻥﹼ ﺍﳌﺆﻣﻦ ﻣﻦ ﻗـﺎﻡ ﺑـﻪ ﺍﻹﳝـﺎﻥ ،ﻛﻤـﺎ ﺃﻥﹼ ﺍﻟﻌـﺎﱂ ﻣـﻦ ﻗـﺎﻡ ﺑـﻪ
ﺍﻟﻌﻠﻢ ،ﻭﺍﻟﺴﻌﻴﺪ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﺍﻟﺸﻘﻲ ﻣـﻦ ﻗـﺎﻡ ﺑـﻪ ﺍﻟـﺸﻘﺎﻭﺓ ،ﻓﻠـﻮﱂ ﻳﻌﺘـﱪ ﺇﳝﺎﻧـﻪ ﰲ ﺣـﺎﻝ ﺣﻴﺎﺗـﻪ
ﻭﺻـ ﺤﺘﻪ ﲡـﺮﻱ ﻋﻠﻴـﻪ ﺃﺣﻜـﺎﻡ ﺍﻟﻜـﺎﻓﺮﻳﻦ ،ﻭﺍﻟـﻼﺯﻡ ﺑﺎﻃـﻞ ،ﻓـﻼ ﺑـﺪ ﺃﻥ ﻻ ﳜـﺘ ﺺ ﺑﺎﳋﺎﲤـﺔ ،ﺑـﻞ ﺣـﺎﻝ
ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺘﻐﻴﺮ ﻣﻦ ﺍﻹﳝﺎﻥ ﺇﱃ ﺍﻟﻜﻔﺮ ﻭﻣﻦ ﺍﻟﻜﻔﺮ ﺇﱃ ﺍﻹﳝـﺎﻥ ﻭﻣـﻦ ﺍﻟـﺸﻘﺎﻭﺓ ﺇﱃ ﺍﻟـﺴﻌﺎﺩﺓ ﻭﺑـﺎﻟﻌﻜﺲ.
١٢ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ.
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﺘﻐﻴﺮ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ،ﺗﻘﺮﻳﺮﻩ ﺃﻥﹼ ﺗﻐﻴﺮ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﻭﺓ ﳏﺎﻝ؛ ﻷﻧﻪ ﻳﻮﺟﺐ ﺍﻟﺘﻐﻴﺮ ﰲ
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ﻋﻠﻰ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﻭﺓ ﺩﻭﻥ ﺍﻹﺳﻌﺎﺩ) (١ﻭﺍﻹﺷﻘﺎﺀ ﻭﳘﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ(#
ِﻟ ﻤﺎ ﺃﻥﹼ ﺍﻹﺳﻌﺎﺩ ﺗﻜﻮﻳﻦ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﺍﻹﺷﻘﺎﺀ ﺗﻜﻮﻳﻦ ﺍﻟﺸﻘﺎﻭﺓ) .ﻭﻻ ﺗﻐﻴﺮ ﻋﻠﻰ ﺍﷲ
ﺗﻌﺎﱃ ﻭﻻ ﻋﻠﻰ ﺻﻔﺎﺗﻪ( ﹶﳌﺎ ﻣ ﺮ ﻣﻦ ﺃ ﹼﻥ ﺍﻟﻘﺪﱘ ﻻ ﻳﻜﻮﻥ ﳏﻼ ﻟﻠﺤﻮﺍﺩﺙ،
ﻭﺍﳊﻖ ﺃﻧﻪ ﻻ ﺧﻼﻑ) (٢ﰲ ﺍﳌﻌﲎ؛ ﻷﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﺴﻌﺎﺩﺓ ﳎﺮﺩ
ﺣﺼﻮﻝ ﺍﳌﻌﲎ ﻓﻬﻮ ﺣﺎﺻﻞ ﰲ ﺍﳊﺎﻝ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﻨﺠﺎﺓ
ﻭﺍﻟﺜﻤﺮﺍﺕ ﻓﻬﻮ ﰲ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻗﻄﻊ ﲝﺼﻮﻟﻪ ﰲ ﺍﳊﺎﻝ ،ﻓﻤﻦ ﻗﻄﻊ
ﺑﺎﳊﺼﻮﻝ ﺃﺭﺍﺩ ﺍﻷ ﻭﻝ ﻭﻣﻦ ﻓﻮﺽ ﺇﱃ ﺍﳌﺸﻴﺌﺔ ﺃﺭﺍﺩ ﺍﻟﺜﺎﱐ) .ﻭﰲ ﺇﺭﺳﺎﻝ
ﺍﻟﺮﺳﻞ( ﲨﻊ ﺭﺳﻮﻝ ﻋﻠﻰ ½ﻓﻌﻮﻝ¼ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻫﻲ ﺳﻔﺎﺭﺓ ﺍﻟﻌﺒﺪ ﺑﲔ ﺍﷲ
ﺗﻌﺎﱃ ﻭﺑﲔ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ).............................................. (٣
ﺍﻹﺳﻌﺎﺩ ﻭﺍﻹﺷﻘﺎﺀ ،ﻭﳘﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺗﻐﻴﺮﻫﺎ ﳏﺎﻝ .ﻓﺄﺟﺎﺑﻪ ﺑﻘﻮﻟـﻪ½ :ﻭﺍﻟﺘﻐﻴـﺮ ...ﺇﱁ¼ .ﻛـﺬﺍ
ﰲ "ﺍﻟﻨﱪﺍﺱ"١٢ .
) (١ﻗﻮﻟﻪ] :ﺩﻭﻥ ﺍﻹﺳﻌﺎﺩ[ ﺑﻞ ﺍﻟﻌﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻳﺘﻌﹼﻠﻖ ﺑﻪ ﺍﻹﺳﻌﺎﺩ ﻣﺮﺓ ﻭﺍﻹﺷﻘﺎﺀ ﻣﺮﺓ ﺑﻼ ﺗﻐﻴـﺮ ﻓﻴﻬﻤـﺎ ،ﺇﳕـﺎ ﻳﻠـﺰﻡ
ﺍﻟﺘﻐﻴﺮ ﰲ ﺍﻟﺘﻌﹼﻠﻖ ﻓﻘﻂ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﺧﻼﻑ[ ﺃﻱ :ﺑﲔ ﺍﳊﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ ...ﺇﱁ[ ﺃﻱ :ﺫﻭﻱ ﺍﻟﻌﻘﻮﻝ ﻭﻗﺪ ﺣﻘﹼﻖ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﺑـﻦ ﺣﺠـﺮ ﺍﳍﻴﺘﻤـﻲ ﻗـﺪﺱ ﺳـ ﺮﻩ ﰲ
"ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ" :ﺃﻧﻪ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﺭﺳﻞ ﺇﱃ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗـﺎﺕ ﺣـﱴ ﺍﳉﻤـﺎﺩﺍﺕ ﺑـﺄﻥ
ﺭﻛﹼﺐ ﻓﻴﻬﺎ ﻓﻬﻢ ﻭﻋﻘﻞ ﳐﺼﻮﺹ ﺣﱴ ﻋﺮﻓﺘﻪ ﻭﺃﻣﻨﺖ ﺑﻪ ﻭﺍﻋﺘﺮﻓﺖ ﺑﻔﻀﻠﻪ ،ﻭﻳﺘﺄﻳـﺪ ﻫـﺬﺍ ﺑﻘﻮﻟـﻪ ﺻـﻠﹼﻰ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ½ :ﻭﺃﺭﺳﻠﺖ ﺇﱃ ﺍﳋﻠﻖ ﻛﺎﻓﹼﺔ¼ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﺍﻟﺸﺎﺭﺡ ﺃﺭﺍﺩ ﻣـﻦ ﺍﻟﺮﺳـﺎﻟﺔ ﺍﻟﺮﺳـﺎﻟﺔ
ﺍﻟﺘﺒﻠﻴﻐﻴﺔ ،ﻭﺇﻻﹼ ﻓﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺸﺮﻳﻔﻴﺔ ﻋﺎﻣﺔ ﳉﻤﻴﻊ ﺍﳋﻠﻖ ،ﻋﻠﻰ ﻣﺎ ﺃﻓﺎﺩ ﺳﻴﺪﻱ ﺣـﺎﻓﻆ ﺍﳌﻠﹼـﺔ ﺍﻟﻌﻼﹼﻣـﺔ ﺍﳌﻔـﱵ
ﺍﻟﺸﺎﻩ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﺪﺱ ﺳ ﺮﻩ ﻣﺆﺳﺲ ﺍﳉﺎﻣﻌﺔ ﺍﻷﺷﺮﻓﻴﺔ ﲟﺒﺎﺭﻛﻔﻮﺭ ،ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﻌﺬﺍﺏ ﺍﻟـﺸﺪﻳﺪ ﻟـﺼﺎﺣﺐ
ﻣﻘﺎﻣﻊ ﺍﳊﺪﻳﺪ" ،ﻟﻜﻦ ﻳﻈﻬﺮ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺭﺿﺎ ﺍﻟﻘـﺎﺩﺭ ﻱ ﺃ ﹼﻥ ﲨﻴـﻊ ﺍﳋﻠـﻖ ﻣﻜﹼﻠـﻒ ﺑﺎﻹﳝـﺎﻥ
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ﻣﻦ ﺧﻠﻴﻘﺘﻪ ﻟﻴﺰﻳﺢ) (١ﺎ ﻋﻠﻠﻬﻢ ﻓﻴﻤﺎ ﻗﺼﺮﺕ ﻋﻨﻪ ﻋﻘﻮﳍﻢ ﻣﻦ ﻣﺼﺎﱀ ﺍﻟﺪﻧﻴﺎ#
ﻭﺍﻵﺧﺮﺓ ،ﻭﻗﺪ ﻋﺮﻓﺖ ﻣﻌﲎ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻨ ﱯ ﰲ ﺻﺪﺭ ﺍﻟﻜﺘﺎﺏ) ،ﺣﻜﻤﺔ( ﺃﻱ:
ﻣﺼﻠﺤﺔ ﻭﻋﺎﻗﺒﺔ ﲪﻴﺪﺓ .ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﺍﻹﺭﺳﺎﻝ ﻭﺍﺟﺐ ،ﻻ ﲟﻌﲎ
ﺍﻟﻮﺟﻮﺏ) (٢ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﺑﻞ ﲟﻌﲎ ﺃﻥﹼ ﻗﻀﻴﺔ ﺍﳊﻜﻤﺔ ﺗﻘﺘﻀﻴﻪ) (٣ﹶﳌﺎ ﻓﻴﻪ ﻣﻦ
ﺍﳊﻜﻢ ﻭﺍﳌﺼﺎﱀ ،ﻭﻟﻴﺲ ﲟﻤﺘﻨﻊ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﻟﺴﻤﻨﻴﺔ ﻭﺍﻟﱪﺍﳘﺔ) ،(٤ﻭﻻ
ﲟﻤﻜﻦ ﻳﺴﺘﻮﻱ ﻃﺮﻓﺎﻩ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﳌﺘﻜﻠﹼﻤﲔ) ،(٥ﺛﹸﻢ ﺃﺷﺎﺭ ﺇﱃ ﻭﻗﻮﻉ
ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺭﺳﺎﻟﺔ ﻧﺒﻴﻨﺎ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺒﻠﻴﻐﻴﺔ ﺃﻳﻀﺎﹰ ﺗﻜـﻮﻥ ﻋﺎﻣـﺔ
ﳉﻤﻴﻊ ﺍﳋﻠﻖ١٢ .
) (١ﻗﻮﻟﻪ] :ﻟﻴﺰﻳﺢ ...ﺇﱁ[ ﺃﻱ :ﻟﻴﺪﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﻮ ﺳﻂ ﻫﺬﻩ ﺍﻟﺴﻔﺎﺭﺓ ﻋﻠﻠـﻬﻢ ﻭﺃﺳـﻘﺎﻣﻬﻢ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﺍﻟـﻮﺍﺭﺩﺓ
ﻋﻠﻰ ﻗﻠﻮﻢ ﻭﺃﻟﺴﻨﺘﻬﻢ ﻭﺟﻮﺍﺭﺣﻬﻢ ،ﻭﻳﻬﺪﻱ ﰲ ﺿﻤﻨﻪ ﺇﱃ ﻣﻌﺎﳉﺎﺕ ﺟﺴﺪﻳﺔ ﺃﻳﻀﹰﺎ ،ﻛﺒﻴﺎﻥ ﺩﻭﺍﺀ ﺍﳌـﺮﺽ
ﺃﻭ ﺑﻴﺎﻥ ﺧﻮﺍ ﺹ ﺍﻷﺷﻴﺎﺀ ﻭﻣﻨﺎﻓﻌﻬﺎ ﻭﻣﻀﺎ ﺭﻫﺎ ِﻣﻤﺎ ﻻ ﻳﻨﺎﻟﻪ ﺍﻟﺘﺠﺮﺑﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﲟﻌﲎ ﺍﻟﻮﺟﻮﺏ ...ﺇﱁ[ ﺧﻼﻓﺎﹰ ﻟﻠﻔﻼﺳـﻔﺔ ﻓـﺈﹼﻢ ﻳﻘﻮﻟـﻮﻥ :ﺇﻥﹼ ﺍﻹﺭﺳـﺎﻝ ﻭﺍﺟـﺐ؛ ﻷ ﹼﻥ ﺍﻟﻨﻈـﺎﻡ
ﺍﻷﻛﻤﻞ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻷﺯﻟﻴﺔ ﻻ ﻳﺘ ﻢ ﺑﺪﻭﻥ ﺍﻟﻨ ﱯ ﺍﻟﻮﺍﺿﻊ ﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺪﻝ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻳـﻀﹰﺎ
ﺑﺎﻟﻮﺟﻮﺏ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ،ﻭ ﻓﺼﻞ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ :ﺇﺫﺍ ﻋﻠﻢ ﺍﷲ ﻣﻦ ﺃﻣﺔ ﺃﹼﻢ ﻳﺆﻣﻨﻮﻥ ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﺭﺳـﺎﻝ ﺍﻟـﻨ ﱯ
ﺇﻟﻴﻬﻢ ﻟِ ﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﺳﺘﺼﻼﺣﻬﻢ ،ﻭﺇ ﹼﻻ ﱂ ﳚﺐ ﺑﻞ ﺣﺴﻦ ﻓﻘﻂ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﺗﻘﺘﻀﻴﻪ ...ﺇﱁ[ ﻭﺍﳊﺎﺻﻞ ﺃ ﹼﻥ ﺍﻟﻮﺟﻮﺏ ﻋﺎﺩ ﻱ ﲟﻌﲎ :ﺃﻥﹼ ﺍﻟﻌـﺎﺩﺓ ﺍﻹﳍﻴـﺔ ﺟﺎﺭﻳـﺔ ﺑﺎﻹﺭﺳـﺎﻝ؛ ﻷ ﹼﻥ
ﺍﳊﻜﻤﺔ ﺗﻘﺘـﻀﻴﻪ ،ﺃﻱ :ﺗـﺮ ﺟﺢ ﺟﺎﻧـﺐ ﻭﻗﻮﻋـﻪ ﻣـﻊ ﺟـﻮﺍﺯ ﺗﺮﻛـﻪ ،ﻭﺍﳌﺎﺗﺮﻳﺪﻳـﺔ ﻳﻌﺘﺮﻓـﻮﻥ ـﺬﺍ ﺍﻟﻮﺟـﻮﺏ
ﻭﻳﻔﺎﺭﻗﻮﻥ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺍﻟﻠﻔﻆ ،ﻓﻴﻘﻮﻟﻮﻥ :ﻫﺬﺍ ﻭﺟﻮﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻋﻠﻴﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﱪﺍﳘﺔ[ ﻳﻈﻬﺮ ﻣﻦ "ﺍﳌﻮﺍﻗﻒ" ﺃﻥﹼ ﻣﻦ ﺍﻟﱪﺍﳘﺔ ﻣﻦ ﻗﺎﻝ ﺑﻨﺒ ﻮﺓ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﻂ ،ﻭﻣﻨﻬﻢ ﻣﻦ
ﻗﺎﻝ ﺑﻨﺒﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﻂ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﻌﺾ ﺍﳌﺘﻜﹼﻠﻤﲔ[ ﻭﻫﻢ ﲨﻬﻮﺭ ﺍﻷﺷﺎﻋﺮﺓ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥﹼ ﺍﻟﻌﻘﻞ ﻻ ﳛﻜﻢ ﺑﺎﳊﺴﻦ ﻭﺍﻟﻘـﺒﺢ ﻭﺃ ﹼﻥ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ﲟﺤﺾ ﺇﺭﺍﺩﺗﻪ ﺑـﻼ ﻏـﺮﺽ ﺩﺍﻉ ،ﻭﺍﻟـﺸﺎﺭﺡ ﻗـﺪ ﺟـﺮﻯ ﰲ ﻫـﺬﺍ ﺍﳌﻘـﺎﻡ ﻋﻠـﻰ ﺭﺃﻱ
!٢٩٦ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ' ١٢ .ﻥ""
ﺍﻹﺭﺳﺎﻝ) (١ﻭﻓﺎﺋﺪﺗﻪ ﻭﻃﺮﻳﻖ ﺛﺒﻮﺗﻪ ﻭﺗﻌﻴﲔ ﺑﻌﺾ ﻣﻦ ﺛﺒﺘﺖ ﺭﺳﺎﻟﺘﻪ ﻓﻘﺎﻝ) :ﻭﻗﺪ#
ﺃﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﺭﺳ ﹰﻼ ﻣﻦ ﺍﻟﺒﺸﺮ ﺇﱃ ﺍﻟﺒﺸﺮ) (٢ﻣﺒﺸﺮﻳﻦ( ﻷﻫﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ
ﺑﺎﳉﻨﺔ ﻭﺍﻟﺜﻮﺍﺏ) ،ﻭﻣﻨﺬﺭﻳﻦ( ﻷﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﺼﻴﺎﻥ ﺑﺎﻟﻨﺎﺭ ﻭﺍﻟﻌﻘﺎﺏ ،ﻓﺈ ﹼﻥ
ﺫﻟﻚ) (٣ﻣِﻤﺎ ﻻ ﻃﺮﻳﻖ ﻟﻠﻌﻘﻞ ﺇﻟﻴﻪ) ،(٤ﻭﺇﻥ ﻛﺎﻥ ﻓﺒﺄﻧﻈﺎﺭ ﺩﻗﻴﻘﺔ ﻻ ﻳﺘﻴﺴﺮ ﺇ ﹼﻻ
ﻟﻮﺍﺣﺪ) (٥ﺑﻌﺪ ﻭﺍﺣﺪ) .ﻭﻣﺒﻴﻨﲔ ﻟﻠﻨﺎﺱ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ(
ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺃﻋ ﺪ ﻓﻴﻬﻤﺎ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﺗﻔﺎﺻﻴﻞ
ﺃﺣﻮﺍﳍﻤﺎ ﻭﻃﺮﻳﻖ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻷ ﻭﻝ ،ﻭﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﺜﺎﱐ ﻣِ ﻤﺎ ﻻ ﻳﺴﺘﻘ ﹼﻞ ﺑﻪ
ﺍﻟﻌﻘﻞ) ،(٦ﻭﻛﺬﺍ ﺧﻠﻖ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺍﻟﻀﺎ ﺭﺓ ،ﻭﱂ ﳚﻌﻞ ﻟﻠﻌﻘﻮﻝ ﻭﺍﳊﻮﺍﺱ
ﺍﻻﺳﺘﻘﻼﻝ ﲟﻌﺮﻓﺘﻬﻤﺎ ،ﻭﻛﺬﺍ ﺟﻌﻞ ﺍﻟﻘﻀﺎﻳﺎ ،ﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﳑﻜﻨﺎﺕ ﻻ ﻃﺮﻳﻖ
) (١ﻗﻮﻟﻪ] :ﻭﻗﻮﻉ ﺍﻹﺭﺳﺎﻝ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻌﺘﺮﻑ ﺑﺈﻣﻜﺎﻥ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻳﻨﻜﺮ ﻭﻗﻮﻋﻬﺎ ،ﻟﻌﺪﻡ ﺍﳌﺮ ﺟﺢ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺇﱃ ﺍﻟﺒﺸﺮ ...ﺇﱁ[ ﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ ﰲ ﺍﻟﻮﻗـﻮﻉ ﻭﺍﻷﻫـﻢ ﺑﺎﻟﺒﻴـﺎﻥ ،ﻭﺇ ﹼﻻ ﻓﻘـﺪ ﺗﻘـ ﺪﻡ ﺃﻥﹼ ﻧﺒﻴﻨـﺎ
ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﺭﺳﻞ ﺇﱃ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺭﺳﺎﻟﺘﻪ ﻋﺎﻣﺔ ﳉﻤﻴﻊ ﺍﳋﻠﻖ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺫﻟﻚ[ ﺃﻱ :ﺍﻟﻌﻠﻢ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺃﺳﺒﺎﻤﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻃﺮﻳﻖ ﻟﻠﻌﻘﻞ ﺇﻟﻴﻪ[ ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻔﻼﺳﻔﺔ ﺑﺼﺪﺩ ﻣﻔﺎﺭﻗﺔ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺒﺪﻥ ﻓﻬـﻮ ﻏـﲑ ﺗـﺎﻡ ،ﺑـﻞ
ﻏﲑ ﺻﺤﻴﺢ؛ ﻷﹼﻢ ﺣﺼﺮﻭﺍ ﺳﺒﺐ ﺍﻟﺜـﻮﺍﺏ ﰲ ﺍﻟﻌﻠـﻢ ،ﻭﺍﻟﻌﻘـﺎﺏ ﰲ ﺍﳉﻬـﻞ ﻋﻠـﻰ ﻣـﺎ ﻳﻈﻬـﺮ ﻣـﻦ "ﻫﺪﺍﻳـﺔ
ﺍﳊﻜﻤﺔ" ﻭﻏﲑﻩ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺇ ﹼﻻ ﻟﻮﺍﺣﺪ ...ﺇﱁ[ ﺃﻱ :ﺻﺎﺣﺐ ﺍﻟﻌﻘﻞ ﺍﻟﻘﻮ ﻱ ﺍﳌﺴﺘﻌ ﺪ ﳍﺬﻩ ﺍﻷﻧﻈﺎﺭ ﻗﻠﻴﻞ ﺍﻟﻮﺟﻮﺩ ،ﻭﻫﺆﻻﺀ ﻫـﻢ
ﺍﻟﺬﻳﻦ ﻧﺸﺄﻭﺍ ﰲ ﻓﺘﺮﺓ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺍﻫﺘﺪﻭﺍ ﺇﱃ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ" ١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﻻ ﻳﺴﺘﻘﻞﹼ ﺑﻪ ﺍﻟﻌﻘﻞ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﱪﺍﳘﺔ ﻭﺍﻟﺼﺎﺑﻴﺔ ﻭﺍﻟﺘﻨﺎﺳﺨﻴﺔ ،ﻓﻬﻢ ﻗﺎﻟﻮﺍ ﺑﺄ ﹼﻥ ﻣـﺎ ﺣﻜـﻢ
ﺍﻟﻌﻘﻞ ﲝﺴﻨﻪ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﻳﻔﻌﻞ ،ﻭﻣﺎ ﺣﻜﻢ ﺑﻘﺒﺤﻪ ﻳﺘﺮﻙ ،ﻭﻣﺎ ﱂ ﳛﻜﻢ ﻓﻴﻪ ﲝﺴﻦ ﻭﻻ ﻗـﺒﺢ ﻳﻔﻌـﻞ ﻋﻨـﺪ
!٢٩٧ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ،ﻛﺬﺍ ﰲ "ﺍﳌﻮﺍﻗﻒ""١٢ .
ﺇﱃ ﺍﳉﺰﻡ ﺑﺄﺣﺪ ﺟﺎﻧﺒﻴﻬﺎ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﻭﺍﺟﺒﺎﺕ) (١ﺃﻭ ﳑﺘﻨﻌﺎﺕ ﻻ ﺗﻈﻬﺮ ﻟﻠﻌﻘﻞ#
ﺇﻻ ﺑﻌﺪ ﻧﻈﺮ ﺩﺍﺋﻢ ﻭﲝﺚ ﻛﺎﻣﻞ ﻟﻮ ﺍﺷﺘﻐﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﻟﺘﻌﻄﹼﻞ ﺃﻛﺜﺮ ﻣﺼﺎﳊﻪ)،(٢
ﻓﻜﺎﻥ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﲪﺘﻪ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﻟﺒﻴﺎﻥ ﺫﻟﻚ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ
ﺗﻌﺎﱃ ﴿ :ﻭﻣﺎ ﹶﺃﺭﺳﹾﻠﻨﺎﻙ (٣)ﺇِ ﱠﻻ ﺭ ﺣ ﻤﹰﺔ ِﻟﻠﹾﻌﺎﹶﻟ ِﻤﲔ]﴾ﺍﻷﻧﺒﻴﺎﺀ) .[١٠٧ :ﻭﺃﻳﺪﻫﻢ( ﺃﻱ:
ﺍﻷﻧﺒﻴﺎﺀ )ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﻨﺎﻗﻀﺎﺕ ﻟﻠﻌﺎﺩﺍﺕ( ﲨﻊ ﻣﻌﺠﺰﺓ ،ﻭﻫﻲ ﺃﻣﺮ) (٤ﻳﻈﻬﺮ
ﲞﻼﻑ ﺍﻟﻌﺎﺩﺓ ﻋﻠﻰ ﻳﺪ ﻣ ﺪﻋﻲ ﺍﻟﻨﺒ ﻮﺓ ﻋﻨﺪ ﲢﺪﻱ ﺍﳌﻨﻜﺮﻳﻦ ﻋﻠﻰ ﻭﺟﻪ ﻳﻌﺠﺰ
ﺍﳌﻨﻜﺮﻳﻦ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻪ ،ﻭﺫﻟﻚ ﻷﻧﻪ ﻟﻮﻻ ﺍﻟﺘﺄﻳﻴﺪ ﺑﺎﳌﻌﺠﺰﺓ ِﻟﻤﺎ ﻭﺟﺐ
ﻗﺒﻮﻝ ﻗﻮﻟﻪ ،ﻭﻟِ ﻤﺎ ﺑﺎﻥ ﺍﻟﺼﺎﺩﻕ ﰲ ﺩﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻦ ﺍﻟﻜﺎﺫﺏ ،ﻭﻋﻨﺪ ﻇﻬﻮﺭ
ﺍﳌﻌﺠﺰﺓ ﳛﺼﻞ ﺍﳉﺰﻡ ﺑﺼﺪﻗﻪ ﺑﻄﺮﻳﻖ ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ) (٥ﺑﺄ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﳜﻠﻖ
) (١ﻗﻮﻟﻪ] :ﻭﺍﺟﺒﺎﺕ[ ﻛﺤﺪﻭﺙ ﺍﻟﻌﺎﱂ ﻭﻛﻮﻧﻪ ﺗﻌﺎﱃ ﻋﺎِﻟﻤﺎﹰ ﺑﻜ ﹼﻞ ﺟﺰﺋﻲ ﻣﺘﻐﻴﺮ ،ﻭﻛﻮﻧﻪ ﻗﺎﺩﺭﺍﹰ ﻣﺮﻳﺪﺍﹰ ﺷﺎﺋﻴﹰﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﺘﻌﻄﹼﻞ ﺃﻛﺜﺮ ﻣﺼﺎﳊﻪ[ ﺇﺫ ﻟﻮ ﺃﻣﻜﻦ ﻣﺜ ﹰﻼ ﻣﻌﺮﻓﺔ ﺍﻷﺩﻭﻳﺔ ﻭﻃﺒﺎﺋﻌﻬﺎ ﻭﺧﻮﺍﺻﻬﺎ ﻟﻠﻌﺎﻣﺔ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻓﻔـﻲ
ﺩﻫﺮ ﻃﻮﻳﻞ ﻭﻳﻘﻌﻮﻥ ﰲ ﺍﳌﻬﺎﻟﻚ ﻗﺒـﻞ ﻗـﺪﺭﺓ ﺍﺳـﺘﻜﻤﺎﻝ ﺍﻟﺘﺠﺮﺑـﺔ ﻣـﻊ ﺃﻥﹼ ﺍﺷـﺘﻐﺎﳍﻢ ﺑـﺬﻟﻚ ﻳﻮﺟـﺐ ﺗﻌﻄﹼـﻞ
ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ،ﻭﺍﻟﺸﻐﻞ ﻋﻦ ﻣﺼﺎﱀ ﺍﳌﻌﺎﺵ" ١٢ .ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ".
) (٣ﻗﻮﻟﻪ] :ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ...ﺇﱁ[ ﻓﺈﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﻦ ﺃﻣﺮﺍﻟﺪﻳﻦ ﻭﺍﻟـﺪﻧﻴﺎ ﻟﻜـ ﹼﻞ ﻣـﻦ ﺁﻣـﻦ ﻭﻛﻔـﺮ ،ﻟﻜـ ﻦ ﻣـﻦ
ﻛﻔﺮﱂ ﻳﻬﺘﺪ ﺪﺍﻳﺘﻪ ﻭﱂ ﻳﻨﺘﻔﻊ ﺑﺮﲪﺘﻪ ،ﻭﻗﺪ ﻳﻮﺟﻪ ﻛﻮﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﲪﺔﹰ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺑﺄﹼﻢ ﺁﻣﻨﻮﺍ ﺑﺪﻋﺎﺋـﻪ
ﻋﻦ ﺍﳋﺴﻒ ﻭﺍﳌﺴﺦ ،ﻗﺎﻟﻪ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﻫﻲ ﺃﻣﺮ ...ﺇﱁ[ ﻟﻠﻤﻌﺠﺰﺓ ﺳﺒﻌﺔ ﺷﺮﻭﻁ ،ﺃﺷـﺎﺭ ﺍﻟـﺸﺎﺭﺡ ﺇﻟﻴﻬـﺎ ﰲ ﺍﻟﺘﻌﺮﻳـﻒ ،ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜـﻮﻥ
ﻓﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﺭﻗﹰﺎ ﻟﻠﻌﺎﺩﺓ ،ﺍﻟﺜﺎﻟﺚ :ﺃﻥﹼ ﻳﺘﻌـ ﹼﺬﺭ ﻣﻌﺎﺭﺿـﺘﻪ ،ﺍﻟﺮﺍﺑـﻊ :ﺃﻥ ﻳﻜـﻮﻥ ﻣﻘﺮﻭﻧـﺎﹰ
ﺑﺎﻟﺘﺤ ﺪﻱ ،ﺍﳋﺎﻣﺲ :ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﺎﹰ ﻟﻠﺪﻋﻮﻯ ،ﺍﻟـﺴﺎﺩﺱ :ﺃﻥ ﻻ ﻳﻜـﻮﻥ ﻣـﺎ ﺍﺩﻋـﺎﻩ ﻭﺃﻇﻬـﺮﻩ ﻣﻜـﺬﹼﺑﺎﹰ ﻟـﻪ،
ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺍﳌﻌﺠﺰﺓ ﻣﺘﻘ ﺪﻣﺔ ﻋﻠﻰ ﺍﻟﺪﻋﻮﻯ ،ﺑﻞ ﻣﻘﺎﺭﻧﺔ ﳍﺎ ﺃﻭ ﻣﺘﺄﺧﺮﺓ ﻋﻨـﻬﺎ ﺑﺰﻣـﺎﻥ ﻳـﺴﲑ ﻳﻌﺘـﺎﺩ
ﻣﺜﻠﻬﺎ ،ﻗﺎﻟﻪ ﺍﶈﹼﻘﻖ ﺍﻟﺪﻭﺍﱐ ﰲ "ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻌﻀﺪﻳﺔ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﻄﺮﻳﻖ ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺩﻻﻟﺔ ﺍﳌﻌﺠﺰﺓ ﻋﻠﻰ ﺍﻟﺼﺪﻕ ﻟﻴﺴﺖ ﻋﻘﻠﻴﺔ ﳏﻀﺔ ،ﻛﻤﺎ
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ﺍﻟﻌﻠﻢ ﺑﺎﻟﺼﺪﻕ ﻋﻘﻴﺐ ﻇﻬﻮﺭ ﺍﳌﻌﺠﺰﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﺪﻡ ﺧﻠﻖ ﺍﻟﻌﻠﻢ ﳑﻜﻨﺎﹰ ﰲ#
ﻧﻔﺴﻪ) ،(١ﻭﺫﻟﻚ ﻛﻤﺎ ﺍ ﺩﻋﻰ ﺃﺣﺪ ﲟﺤﻀﺮ ﻣﻦ ﲨﺎﻋﺔ ﺃﻧﻪ ﺭﺳﻮﻝ ﻫﺬﺍ ﺍﳌﻠﻚ
ﺇﻟﻴﻬﻢ ،ﹸﺛ ﻢ ﻗﺎﻝ ﻟﻠﻤﻠﻚ :ﺇﻥ ﻛﻨﺖ ﺻﺎﺩﻗﹰﺎ ﻓﺨﺎﻟﻒ ﻋﺎﺩﺗﻚ ﻭﻗﻢ ﻣﻦ ﻣﻜﺎﻧﻚ
ﺛﻼﺙ ﻣﺮﺍﺕ ﻓﻔﻌﻞ ،ﳛﺼﻞ ﻟﻠﺠﻤﺎﻋﺔ ﻋﻠﻢ ﺿﺮﻭﺭ ﻱ ﻋﺎﺩﻱ ﺑﺼﺪﻗﻪ ﰲ ﻣﻘﺎﻟﺘﻪ،
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻜﺬﺏ ﳑﻜﻨﺎﹰ ﰲ ﻧﻔﺴﻪ ،ﻓﺈﻥﹼ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﺍﺗِﻲ ﲟﻌﲎ ﺍﻟﺘﺠﻮﻳﺰ
ﺍﻟﻌﻘﻠﻲ (٢)ﻻ ﻳﻨﺎﰲ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ ،ﻛﻌﻠﻤﻨﺎ ﺑﺄﻥﹼ ﺟﺒﻞ ﺃﺣﺪ ﻟﹶﻢ ﻳﻨﻘﻠﺐ
ﺫﻫﺒﺎﹰ ،ﻣﻊ ﺇﻣﻜﺎﻧﻪ ﰲ ﻧﻔﺴﻪ ﻓﻜﺬﺍ ﻫﺎﻫﻨﺎ ﳛﺼﻞ ﺍﻟﻌﻠﻢ ﺑﺼﺪﻗﻪ ﲟﻮﺟﺐ ﺍﻟﻌﺎﺩﺓ؛
ﻷﹼﺎ ﺃﺣﺪ ﻃﺮﻕ ﺍﻟﻌﻠﻢ ﻛﺎﳊ ﺲ ،ﻭﻻ ﻳﻘﺪﺡ) (٣ﰲ ﺫﻟﻚ ﺇﻣﻜﺎﻥ ﻛﻮﻥ ﺍﳌﻌﺠﺰﺓ
ﻣﻦ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ) ،(٤ﺃﻭ ﻛﻮﺎ ﻻ ﻟﻐﺮﺽ ﺍﻟﺘﺼﺪﻳﻖ) ،(٥ﺃﻭ ﻛﻮﺎ ﻟﺘﺼﺪﻳﻖ
ﻟﻠﻔﻌﻞ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ،ﺑﻞ ﻫﻲ ﻋﻨﺪﻧﺎ ﺩﻻﻟﺔ ﻋﺎﺩﻳﺔ؛ ﻷ ﹼﻥ ﻇﻬﻮﺭﻫـﺎ ﻋﻠـﻰ ﻳـﺪ ﺍﻟﻜـﺎﺫﺏ ﻭﻟـﻮ ﺃﻣﻜـﻦ ﻋﻘـﻼﹰ ﻓﻨﻔﻴـﻪ
ﻣﻘﻄﻮﻉ ﺑﻪ ﻋﺎﺩﺓ ،ﻛﻤﺎ ﻫﻮ ﺷﺎﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺎﺩﻳﺔ ،ﻛﺬﺍ ﻳﻔﻬﻢ ﻣﻦ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﺃﻳﻀﺎﹰ١٢ .
) (١ﻗﻮﻟﻪ] :ﳑﻜﻨﹰﺎ ﰲ ﻧﻔﺴﻪ ...ﺇﱁ[ ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ :ﺧﻠﻖ ﺍﳌﻌﺠﺰﺓ ﻋﻠﻰ ﻳﺪ ﺍﻟﻜﺎﺫﺏ ﻣﻘﺪﻭﺭ ﻟﻪ ﺗﻌﺎﱃ ،ﻟﻜﻨﻪ
ﳑﺘﻨﻊ ﻭﻗﻮﻋﻪ ﰲ ﺣﻜﻤﺘﻪ؛ ﻷﻧﻪ ﻓﻴﻪ ﺇﻳﻬﺎﻡ ﺻﺪﻗﻪ ﻭﻫﻮ ﺇﺿـﻼﻝ ﻗﺒـﻴﺢ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ ،ﻓﻴﻤﺘﻨـﻊ ﺻـﺪﻭﺭﻩ ﻋﻨـﻪ
ﻛﺴﺎﺋﺮ ﺍﻟﻘﺒﺎﺋﺢ ،ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﺷﻌﺮ ﻱ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ :ﺇﻧﻪ ﻏﲑ ﻣﻘـﺪﻭﺭ ﰲ ﻧﻔـﺴﻪ؛ ﻷ ﹼﻥ ﳍـﺎ ﺩﻻﻟـﺔ ﻋﻠـﻰ
ﺍﻟﺼﺪﻕ ﻗﻄﻌﹰﺎ ،ﻗﺎﻟﻪ ﰲ "ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺍﻟﺘﺠﻮﻳﺰ ﺍﻟﻌﻘﻠ ﻲ[ ﻗﻴﺪ ﺑﺬﻟﻚ؛ ﻷﻥﹼ ﺃﻫﻞ ﺍﻟﻌﺮﻑ ﻳﻄﻠﻘﻮﻥ ﺍﻹﻣﻜﺎﻥ ﻋﻠﻰ ﻣﺎ ﻻ ﳜﺎﻟﻒ ﺍﻟﻌﺎﺩﺓ،
ﻭﻫﻮ ﺃﺧﺺ ﻣﻦ ﺍﻟﺬﺍﰐ؛ ﻷﻥﹼ ﺗﻜﻠﹼﻢ ﺍﻟﺼﱯ ﳑﻜﻦ ﺑﺎﻟﺬﺍﺕ ﻻ ﰲ ﺍﻟﻌﺮﻑ ،ﻭﺍﻹﻣﻜـﺎﻥ ﺍﻟﻌـﺮﰲﹼ ﻳﻨـﺎﰲ ﺣـﺼﻮﻝ
ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻻ ﻳﻘﺪﺡ ...ﺇﱁ[ ﻷﻥﹼ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻻ ﺗﻨﺎﰲ ﺍﻟﻌﻠﻢ ﺍﻟﻌﺎﺩﻱ ،ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﻹﲨﺎﱄ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻦ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ...ﺇﱁ[ ﻛﺎﻟﻨ ﱯ ﺃﻭ ﺍﳌﻠﻚ ﺃﻭ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺫﻟﻚ ﻷﻧـﻪ ﻗـﺪ ﺗﻘـﺪﻡ ﺃﻧـﻪ ﻻ ﻣـﺆﹼﺛﺮ ﰲ
ﺍﻟﻮﺟﻮﺩ ﺇ ﹼﻻ ﺍﷲ ﻓﺎﳌﻌﺠﺰﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻓﻌﻼﹰ ﻟﻪ ﺗﻌﺎﱃ ﻻ ﻟﻐﲑﻩ ،ﻛﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ "ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﻻ ﻟﻐﺮﺽ ﺍﻟﺘﺼﺪﻳﻖ[ ﻭﺫﻟﻚ ﻷﻧﺎ ﻻ ﻧﻘﻮﻝ ﺑﺄ ﹼﻥ ﺧﻠﻖ ﺍﳌﻌﺠﺰﺓ ﻟﻐﺮﺽ ﺍﻟﺘﺼﺪﻳﻖ؛ ﻷ ﹼﻥ ﺃﻓـﻌﺎﻟﻪ ﺗﻌﺎﱃ
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