ﺍﻟﻜﺎﺫﺏ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻛﻤﺎ ﻻ ﻳﻘﺪﺡ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭ ﻱ#
ﺍﳊﺴ ﻲ ﲝﺮﺍﺭﺓ ﺍﻟﻨﺎﺭ ﺇﻣﻜﺎﻥ ﻋﺪﻡ ﺍﳊﺮﺍﺭﺓ ﻟﻠﻨﺎﺭ ﲟﻌﲎ ﺃﻧﻪ ﻟﻮ ﻗ ﺪﺭ ﻋﺪﻣﻬﺎ ﱂ
ﻳﻠﺰﻡ ﻣﻨﻪ ﳏﺎﻝ) .ﻭﺃ ﻭﻝ ﺍﻷﻧﺒﻴﺎﺀ ﺁﺩﻡ) (١ﻭﺁﺧﺮﻫﻢ ﳏﻤﺪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ( ﺃﻣﺎ
ﻧﺒ ﻮﺓ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺒﺎﻟﻜﺘﺎﺏ ﺍﻟﺪﺍ ﹼﻝ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺃﻣﺮ ﻭﻲ) ،(٢ﻣﻊ ﺍﻟﻘﻄﻊ
ﻋﻨﺪﻧﺎ ﻏﲑ ﻣﻌﻠﹼﻠﺔ ﺑﺎﻷﻏﺮﺍﺽ ،ﺑﻞ ﻧﻘﻮﻝ :ﺇﻥﹼ ﺧﻠﻘﻬﺎ ﻋﻠﻰ ﻳﺪ ﺍﳌ ﺪﻋﻲ ﻳﺪﻝﹼ ﻋﻠﻰ ﺗﺼﺪﻳﻖ ﻟﻪ ﻗﺎﺋﻢ ﺑﺬﺍﺗـﻪ١٢ .
"ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ".
) (١ﻗﻮﻟﻪ] :ﺃ ﻭﻝ ﺍﻷﻧﺒﻴﺎﺀ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ[ ﻭﺑﻌﺪﻩ ﺷﻴﺚ ﺑﻦ ﺁﺩﻡ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ،ﺛﹸﻢ ﺇﺩﺭﻳﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸﻢ
ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸ ﻢ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸﻢ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﷲ ،ﺛﹸ ﻢ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻨـﻪ،
ﺛﹸﻢ ﺇﺳﺤﺎﻕ ﺃﺧﻮﻩ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ،ﻭﻛﺎﻥ ﻟﻪ ﺍﺑﻨﺎﻥ ﻳﻌﻘﻮﺏ ﻭﻋﻴﺼﻮ ،ﻭﻟﺪﺍ ﰲ ﺑﻄﻦ ﻭﺍﺣـﺪ ،ﻓﺨـﺮﺝ ﻳﻌﻘـﻮﺏ
ﻣﻦ ﺑﻄﻦ ﺍﻷﻡ ﻋﻠﻰ ﺃﺛﺮ ﻋﻴﺼﻮ ،ﲰﻲ ﻳﻌﻘﻮﺏ ﳋﺮﻭﺟﻪ ﻋﻠﻰ ﻋﻘﺒـﻪ ،ﻭﺃﻣـﺎ ﻳﻌﻘـﻮﺏ ﻓﻬـﻮ ﺃﺑـﻮ ﺑـﲏ ﺇﺳـﺮﺍﺋﻴﻞ
ﻛﹼﻠﻬﻢ ،ﻓﻜﺎﻥ ﻳﻘﺎﻝ ﻟﻴﻌﻘﻮﺏ½ :ﺇﺳﺮﺍﺋﻴﻞ¼ ،ﻭﻛﺎﻥ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺯﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﺎﻥ ﺍﺑﻦ
ﻋ ﻤﻪ ،ﺛﹸﻢ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸ ﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﺧﻮﻩ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸـ ﻢ ﻳـﻮﻧﺲ ،ﺛﹸـﻢ ﺩﺍﻭﺩ
ﺍﻟﻨﱯ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ،ﺛﹸ ﻢ ﺍﺑﻨﻪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸ ﻢ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸﻢ ﺍﺑﻨﻪ ﳛﲕ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ ﺛﹸـﻢ
ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﹸﻢ ﺇﻟﻴﺎﺱ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﺎﻥ ﺍﻟﻴﺴﻊ ﺗﻠﻤﻴﺬﻩ ﻭﺧﻠﻴﻔﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ،ﺍﻧﻘﻄﻌﺖ ﺍﻟﺮﺳـﻞ ﺑﻌـﺪ
ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﻭﻗﺖ ﺳﻴﺪﻧﺎ ﳏ ﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭﺳﹼﻠﻢ ،ﻭﱂ ﻳﻜـﻦ ﰲ ﻭﻟـﺪ
ﺇﲰﻌﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﱯ ﺇﻻﹼ ﻧﺒﻴﻨﺎ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻭﻫﻮ ﺁﺧﺮ ﺍﻟﻜ ﹼﻞ ﻭﺧـﺎﲤﻬﻢ ﻭﺃﻭﳍـﻢ ﺗـﺸﺮﻳﻔﹰﺎ
ﺑﺎﻟﻨﺒ ﻮﺓ ،ﻭﺃﻓﻀﻠﻬﻢ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ِﻣﻤﻦ ﻳﻌﺘﺪﻢ ،ﺫﻛﺮﻩ ﺑﻌﺾ ﺍﶈﺸﲔ ﻋـﻦ "ﺑـﺴﺘﺎﻥ ﺍﻟﻔﻘﻴـﻪ" ﻟﻠﻔﻘﻴـﻪ
ﺃﰊ ﺍﻟﻠﻴﺚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺃﻣﺮ ﻭﻲ ...ﺇﱁ[ ﻭﺃﻣﺎ ﺍﻷﻣﺮ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﺍﺳ ﹸﻜ ﻦ ﹶﺃﻧ ﺖ ﻭﺯ ﻭ ﺟـ ﻚ ﺍﹾﻟ ﺠﻨـﹶﺔ﴾]ﺍﻟﺒﻘـﺮﺓ:
،[٣٥ﻭﺃﻣﺎ ﺍﻟﻨﻬﻲ ﻓﻬﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭ ﹶﻻ ﺗﻘﹾﺮﺑﺎ ﻫِ ﺬِﻩ ﺍﻟـ ﺸ ﺠ ﺮﺓ﴾]ﺍﻟﺒﻘـﺮﺓ [٣٥ :ﺍﻵﻳـﺔ ،ﻫـﺬﺍ ﻟﻜـﻦ ﺫﻛـﺮ ﰲ
"ﺍﳌﻮﺍﻗﻒ ﻭﺍﳌﻘﺎﺻﺪ" ﺃﻥﹼ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ؛ ﻷﻧﻪ ﰲ ﺍﳉﻨﺔ ﻭﻻ ﺃﻣﺔ ﻟﻪ ﻫﻨﺎﻙ ،ﻧﻌﻢ ﻳـﺮﺩ ﺃﻥ
ﻳﻘﺎﻝ :ﱂ ﻻ ﻳﻜﻔﻲ ﺃﻥ ﺗﻜﻮﻥ ﺣ ﻮﺍﺀ ﺃﻣﺔﹰ ﻟﻪ ﰲ ﺍﳉﻨﺔ" ١٢ .ﺧﻴﺎﱄ""
!٣٠٠
ﺑﺄﻧﻪ ﱂ ﻳﻜﻦ ﰲ ﺯﻣﻨﻪ ﻧ ﱯ ﺁﺧﺮ) ،(١ﻓﻬﻮ ﺑﺎﻟﻮﺣﻲ ﻻ ﻏﲑ ،ﻭﻛﺬﺍ ﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ#،
ﻓﺈﻧﻜﺎﺭ ﻧﺒﻮﺗﻪ ﻋﻠﻰ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﺒﻌﺾ ﻳﻜﻮﻥ ﻛﻔﺮﺍﹰ ،ﻭﺃﻣﺎ ﻧﺒﻮﺓ ﳏ ﻤﺪ ﺻﹼﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ :ﻓﻸﻧﻪ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓ ﻭﺃﻇﻬﺮ ﺍﳌﻌﺠﺰﺓ ،ﺃﻣﺎ ﺩﻋﻮﻯ ﺍﻟﻨﺒ ﻮﺓ ﻓﻘﺪ ﻋﻠﻢ
ﺑﺎﻟﺘﻮﺍﺗﺮ) ،(٢ﻭﺃﻣﺎ ﺇﻇﻬﺎﺭ ﺍﳌﻌﺠﺰﺓ ﻓﻠﻮﺟﻬﲔ :ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺃﻇﻬﺮ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ
ﻭﲢ ﺪﻯ ﺑﻪ) (٣ﺍﻟﺒﻠﻐﺎﺀ ،ﻣﻊ ﻛﻤﺎﻝ ﺑﻼﻏﺘﻬﻢ ﻓﻌﺠﺰﻭﺍ ﻋﻦ ﻣﻌﺎﺭﺿﺘﻪ ﺑﺄﻗﺼﺮ ﺳﻮﺭﺓ
ﻣﻨﻪ ،ﻣﻊ ﺎﻟﻜﻬﻢ) (٤ﻋﻠﻰ ﺫﻟﻚ ،ﺣﱴ ﺧﺎﻃﺮﻭﺍ ﲟﻬﺠﻬﻢ) (٥ﻭﺃﻋﺮﺿﻮﺍ ﻋﻦ
ﺍﳌﻌﺎﺭﺿﺔ ﺑﺎﳊﺮﻭﻑ ﺇﱃ ﺍﳌﻘﺎﺭﻋﺔ ﺑﺎﻟﺴﻴﻮﻑ ،ﻭﱂ ﻳﻨﻘﻞ ﻋﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ،ﻣﻊ
ﺗﻮﹼﻓﺮ ﺍﻟﺪﻭﺍﻋﻲ) (٦ﺍﻹﺗﻴﺎﻥ ﺑﺸﻲﺀ ِﻣ ﻤﺎ ﻳﺪﺍﻧﻴﻪ ،ﻓﺪ ﹼﻝ ﺫﻟﻚ ﻗﻄﻌﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ
) (١ﻗﻮﻟﻪ] :ﱂ ﻳﻜﻦ ﰲ ﺯﻣﻨﻪ ﻧﱯ ﺁﺧﺮ[ ﻓﻴﻜﻮﻥ ﺍﻷﻣﺮ ﺑﻼ ﻭﺍﺳﻄﺔ ﻓﻴﻜﻮﻥ ﻭﺣﻴﺎﹰ ،ﻭﻓﻴﻪ ﺗﺄﻣﻞ؛ ﻷﻧﻪ ﻗﺪ ﺃﻣـﺮﺕ ﺃﻡ
ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻼ ﻭﺍﺳﻄﺔ ﺑﻘﻮﻟﻪ ﺗﻌـﺎﱃ﴿ :ﺃﹶﻥِ ﺍﻗﹾ ِﺬﻓِﻴـﻪِ ِﻓـﻲ ﺍﻟﺘـﺎﺑﻮﺕِ﴾]ﻃـﻪ ،[٣٩ :ﻭﺃﻡ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ
ﺍﻟﺴﻼﻡ ﻛﺬﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻫﺰﻱ ِﺇﻟﹶﻴ ِﻚ ﺑِ ِﺠ ﹾﺬ ِﻉ ﺍﻟﻨ ﺨﻠﹶِﺔ﴾]ﻣﺮﱘ .[٢٥ :ﻭﺍﳊـ ﻖ ﺃ ﹼﻥ ﺍﻷﻣـﺮ ﺑـﻼ ﻭﺍﺳـﻄﺔ
ﺇﻧﻤﺎ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻨﺒ ﻮﺓ ﺇﺫﺍ ﻛﺎﻥ ﻷﺟﻞ ﺍﻟﺘﺒﻠﻴﻎ ﺇﱃ ﺍﻟﻐﲑ ،ﻭﺃﻣﺮ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺬﻟﻚ؛ ﻷ ﹼﻥ ﺣﻮﺍﺀ ﻣـﺸﺎﺭﻛﺔ ﰲ
ﺫﻟﻚ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻣﻊ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﻵﺩﻡ ﻓﻘﻂ" ١٢ .ﺧﻴﺎﱄ"
) (٢ﻗﻮﻟﻪ] :ﻋﻠﻢ ﺑﺎﻟﺘﻮﺍﺗﺮ[ ﲝﻴﺚ ﺻﺎﺭ ﻣﻠﺤﻘﺎﹰ ﺑﺎﻟﻌﻴﺎﻥ ﻭﺍﳌﺸﺎﻫﺪﺓ ،ﻓﻼ ﳎﺎﻝ ﻟﻺﻧﻜﺎﺭ ﻓﻴﻬﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﲢ ﺪﻯ ﺑﻪ ...ﺇﱁ[ ﻭﺍﻟﺘﺤﺪﻱ ﺃﹼﺎ ﻣﺘﻮﺍﺗﺮ ﲝﻴﺚ ﱂ ﻳﺒﻖ ﻓﻴﻪ ﺷﺒﻬﺔ ،ﻭﺁﻳﺎﺕ ﺍﻟﺘﺤﺪﻯ ﻛﺜﲑﺓ ،ﻛﻘﻮﻟﻪ
ﺗﻌﺎﱃ﴿ :ﹶﻓﹾﻠﻴﹾﺄﺗﻮﺍ ﺑِ ﺤ ِﺪﻳ ٍﺚ ﻣِﺜﹾِﻠِﻪ﴾]ﺍﻟﻄﻮﺭ ،[٣٤ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻓﹶﺄﹾﺗﻮﺍ ِﺑ ﺴﻮ ﺭﺓٍ ِﻣ ﻦ ِﻣﹾﺜﻠِِﻪ﴾]ﺍﻟﺒﻘﺮﺓ١٢ .[٢٣ :
) (٤ﻗﻮﻟﻪ] :ﻣﻊ ﺎﻟﻜﻬﻢ ...ﺇﱁ[ ﺃﻱ:ﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺍﳌﻌﺎﺭﺿﺔ ،ﻭﺃﺻﻞ ﺍﻟﺘﻬﺎﻟﻚ ﺃﻥ ﻳﺰﺩﺣﻢ ﺍﳊﻴﻮﺍﻧـﺎﺕ ﻋﻠـﻰ
ﺷﻲﺀ ﺣﱴ ﻳﻬﻠﻚ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ﺣﺮﺻﺎﹰ ﻋﻠﻰ ﺃﺧﺬﻩ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﺣﱴ ﺧﺎﻃﺮﻭﺍ ﲟﻬﺠﻬﻢ[ ﻏﺎﻳﺔ ﻟﻠﻌﺠـﺰ ،ﻭﺍﳌﺨـﺎﻃﺮﺓ ﺍﻹﻳﻘـﺎﻉ ﰲ ﺍﳋﻄـﺮ ﻭﺍﳍـﻼﻙ ﻭﺍﻟﺒـﺎﺀ ﺯﺍﺋـﺪﺓ،
ﻭ½ﺍﳌﻬﺞ¼ ﲨﻊ ﻣﻬﺠﺔ ﻭﻫﻲ ﺍﻟﺮﻭﺡ ﺃﻭ ﺍﻟﺪﻡ ﻣﻄﻠﻘـﺎﹰ ،ﺃﻭ ﺩﻡ ﺍﻟﻘﻠـﺐ ﺃﻱ :ﺃﻭﻗﻌـﻮﺍ ﺃﺭﻭﺍﺣﻬـﻢ ﺃﻭ ﺩﻣـﺎﺋﻬﻢ ﰲ
ﺍﳋﻄﺮ ﺑﺎﶈﺎﺭﺑﺎﺕ"١٢ .ﻥ"
) (٦ﻗﻮﻟﻪ] :ﻣﻊ ﺗﻮﻓﹼﺮ ﺍﻟﺪﻭﺍﻋﻲ ...ﺇﱁ[ ﺃﻱ :ﻛﺜﺮﺓ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻨﻘﻞ ،ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﻋﻦ ﺷﺒﻬﺔ ﺍﳌﻌﺎﻧﺪﻳﻦ
Å
! "٣٠١
ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻋﻠﻢ ﺑﻪ ﺻﺪﻕ ﺩﻋﻮﻯ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻤﹰﺎ ﻋﺎﺩﻳﺎ ﻻ ﻳﻘﺪﺡ ﻓﻴﻪ#
ﺷﻲﺀ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﻌﻘﻠﻴﺔ ،ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺷﺄﻥ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺎﺩﻳﺔ ،ﻭﺛﺎﻧﻴﻬﻤﺎ:
ﺃﻧﻪ ﻧﻘﻞ ﻋﻨﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳋﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ ﻣﺎ ﺑﻠﻎ ﺍﻟﻘﺪﺭ ﺍﳌﺸﺘﺮﻙ ﻣﻨﻪ ﺃﻋﲏ:
ﻇﻬﻮﺭ ﺍﳌﻌﺠﺰﺓ ﺣ ﺪ ﺍﻟﺘﻮﺍﺗﺮ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻔﺎﺻﻴﻠﻬﺎ) (١ﺁﺣﺎﺩﹰﺍ ،ﻛﺸﺠﺎﻋﺔ ﻋﻠ ﻲ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻭﺟﻮﺩ ﺣﺎﰎ ﻭﻫﻲ ﻣﺬﻛﻮﺭﺓ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﲑ ،ﻭﻗﺪ ﻳﺴﺘﺪ ﹼﻝ
ﺃﺭﺑﺎﺏ ﺍﻟﺒﺼﺎﺋﺮ) (٢ﻋﻠﻰ ﻧﺒﻮﺗﻪ ﺑﻮﺟﻬﲔ :ﺃﺣﺪﳘﺎ :ﻣﺎ ﺗﻮﺍﺗﺮ ﻣﻦ ﺃﺣﻮﺍﻟﻪ ﻗﺒﻞ ﺍﻟﻨﺒ ﻮﺓ
ﻭﺣﺎﻝ ﺍﻟﺪﻋﻮﺓ ﻭﺑﻌﺪ ﲤﺎﻣﻬﺎ ﻭﺃﺧﻼﻗﻪ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺃﺣﻜﺎﻣﻪ ﺍﳊﻜﻤﻴﺔ ﻭﺇﻗﺪﺍﻣﻪ
ﺣﻴﺚ ﻗﺎﻟﻮﺍ :ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻬﻢ ﻋﺎﺭﺽ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻜﻦ ﺳﺘﺮﻩ ﺃﺻﺤﺎﺑﻪ ﻭﱂ ﻳﻨﻘﻠﻮﻩ ،ﻭﺗﻘﺮﻳﺮ ﺍﳉﻮﺍﺏ:
ﺃ ﹼﻥ ﺍﻷﻋﺪﺍﺀ ﻳﻮﻣﺌﺬ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺮﻣﻞ ﻭﺍﳊﺼﻰ ﻣﻦ ﺍﳌـﺸﺮﻛﲔ ﻭﺍﳌﻨـﺎﻓﻘﲔ ﻭﺍﻟﻴﻬـﻮﺩ ﻭ ﻭﺍﻟﻨـﺼﺎﺭﻯ ،ﻓﺎﻟﻌـﺎﺩﺓ
ﺣﺎﻛﻤﺔ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﺄﻥﹼ ﺍﳌﻌﺎﺭﺿﺔ ﻟﻮ ﻭﻗﻌﺖ ﻟﻨﻘﻠﻮﻫﺎ ،ﻭﺳﺘﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻣِ ﻤﺎ ﻳﺰﻳـﺪ ﺣـﺮﺹ ﺍﳌﺨـﺎﻟﻔﲔ ﻋﻠـﻰ
ﺍﻟﻨﻘﻞ ١٢ .ﻣﻠ ﺨﺼﹰﺎ" .ﻥ"
) (١ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻔﺎﺻﻠﻴﻬﺎ ﺁﺣﺎﺩﹰﺍ[ ﻛﺘﻜﻠﹼﻢ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻧﻄﻖ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻷﺣﺠﺎﺭ ﻭﺷﻬﺎﺩﺓ ﺍﻟﻜ ﹼﻞ ﺑﻨﺒـ ﻮﺓ ،ﻭﺑﻜـﺎﺀ
ﺟﺬﻉ ﺍﻟﻨﺨﻠﺔ ﺣﲔ ﺗﺮﻙ ﺍﻻﺗﻜﺎﺀ ﺇﻟﻴﻪ ،ﻭﺇﺷﺒﺎﻉ ﲨﺎﻋﺎﺕ ﻛﺜﲑﺓ ﺑﻄﻌﺎﻡ ﻗﻠﻴـﻞ ،ﻭ ﻧﺒـﻮﻉ ﺍﳌـﺎﺀ ﻣـﻦ ﺃﺻـﺎﺑﻌﻪ ﻋﻠﻴـﻪ
ﺍﻟﺴﻼﻡ ﺇﱃ ﻏﲑ ﺫﺍﻟﻚ ،ﺑﻞ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ "ﺍﻟﺸﻔﺎ" ﻣﺎ ﺣﺎﺻﻠﻪ :ﺇﻥﹼ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﻌﺠـﺰﺍﺕ ﻗـﺪ ﺑﻠـﻎ ﺣـﺪ
ﺍﻟﺘﻮﺍﺗﺮ ﻭﺍﻟﺸﻬﺮﺓ ،ﻭﺍﳊﻜﻢ ﺑﺄ ﹼﺎ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻧﺎ ٍﺵ ﻣﻦ ﻗﹼﻠﺔ ﻣﻄﺎﻟﻌﺘﻪ ﻟﻸﺧﺒﺎﺭ ﻭ ﺭﻭﺍﻳﺎﺎ ،ﻭﺷﻐﻠﻪ ﺑﻐـﲑ ﺫﻟـﻚ
ﻣﻦ ﺍﳌﻌﺎﺭﻑ ،ﻭﻻ ﻳﺒﻌﺪ ﺃﻥ ﳛﺼﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻋﻨﺪ ﻭﺍﺣﺪ ﻭﻻ ﳛﺼﻞ ﻋﻨﺪ ﺁﺧﺮ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻗﺪ ﻳﺴﺘﺪ ﹼﻝ ﺃﺭﺑﺎﺏ ﺍﻟﺒﺼﺎﺋﺮ ...ﺇﱁ[ ﻣﺒﲎ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻷ ﻭﻝ ﺃﻋﲏ :ﻗﻮﻟﻪ½ :ﺃﻣﺎ ﻧﺒﻮﺓ ﳏ ﻤـﺪ ﺻـﻠﹼﻰ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ...ﺇﱁ¼ ،ﻋﻠﻰ ﺩﻋﻮﻯ ﺍﻟﻨﺒ ﻮﺓ ،ﻭﺇﻇﻬـﺎﺭ ﺍﳌﻌﺠـﺰﺓ ﻋﻠـﻰ ﺍﻟﺘﻌـﻴﲔ ﻭﻫـﻮ ﻛـﻼﻡ ﺍﷲ ،ﺃﻭ
ﺍﻹﲨﺎﻝ ﻭﻫﻮ ﺳﺎﺋﺮ ﻣﻌﺠﺰﺍﺗﻪ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺑﻘﻮﻟﻪ½ :ﻭﺛﺎﻧﻴﻬﻤﺎ¼ ،ﻭﻣﺒﲎ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﻗﻮﻟﻪ½ :ﻭﻗﺪ
ﻳﺴﺘﺪﻝﹼ ﺃﺣﺪﳘﺎ ...ﺇﱁ¼ ﻋﻠﻰ ﺃﻧﻪ ﻣﻜ ﻤﻞ ﺑﺎﻟﻔﺘﺢ ،ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﺼ ﻮﺭ ﰲ ﻏﲑ ﺍﻟﻨ ﱯ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ،ﻭﻣـﺒﲎ
ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﻗﻮﻟﻪ½ :ﻭﺛﺎﻧﻴﻬﻤﺎ ﺃﻧﻪ ﺇﺩﻋﻰ ...ﺇﱁ¼ ﻋﻠﻰ ﺃﻧـﻪ ﻣﻜﻤـﻞ ﺑﺎﻟﻜـﺴﺮ ﻋﻠـﻰ ﺫﻟـﻚ ﺍﻟﻮﺟـﻪ
ﺃﻳﻀﹰﺎ ،ﻭﻟﻴﺲ ﰲ ﻫﺬﻳﻦ ﺍﻟﻮﺟﻬﲔ ﻣﻼﺣﻈﺔ ﺍﻟﺘﺤ ﺪﻱ ﻭﺇﻇﻬﺎﺭ ﺍﳌﻌﺠﺰﺓ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ"١٢ .
! "٣٠٢
ﺣﻴﺚ ﲢﺠﻢ ﺍﻷﺑﻄﺎﻝ) ،(١ﻭﻭﺛﻮﻗﻪ ﺑﻌﺼﻤﺔ ﺍﷲ ﺗﻌﺎﱃ) (٢ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ#،
ﻭﺛﺒﺎﺗﻪ ﻋﻠﻰ ﺣﺎﻟﻪ ﻟﺪﻯ ﺍﻷﻫﻮﺍﻝ ،ﲝﻴﺚ ﱂ ﲡﺪ ﺃﻋﺪﺍﺅﻩ ﻣﻊ ﺷ ﺪﺓ ﻋﺪﺍﻭﻢ
ﻭﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺍﻟﻄﻌﻦ ﻓﻴﻪ ﻣﻄﻌﻨﺎ ،ﻭﻻ ﺇﱃ ﺍﻟﻘﺪﺡ ﻓﻴﻪ ﺳﺒﻴﻼﹰ ،ﻓﺈﻥﹼ ﺍﻟﻌﻘﻞ ﳚﺰﻡ
ﺑﺎﻣﺘﻨﺎﻉ ﺍﺟﺘﻤﺎﻉ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﰲ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺃﻥ ﳚﻤﻊ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ
ﺍﻟﻜﻤﺎﻻﺕ ﰲ ﺣ ﻖ ﻣﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﻔﺘﺮﻱ ﻋﻠﻴﻪ ﺛﹸ ﻢ ﳝﻬﻠﻪ ﺛﻼﺛﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﹰﺔ ،ﺛﹸ ﻢ
ﻳﻈﻬﺮ ﺩﻳﻨﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﺩﻳﺎﻥ ﻭﻳﻨﺼﺮﻩ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻪ ﻭﳛﻴﻲ ﺁﺛﺎﺭﻩ ﺑﻌﺪ ﻣﻮﺗﻪ ﺇﱃ
ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺛﺎﻧﻴﻬﻤﺎ :ﺃﻧﻪ ﺍ ﺩﻋﻰ) (٣ﺫﻟﻚ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ ﺑﲔ ﺃﻇﻬﺮ ﻗﻮﻡ ﻻ ﻛﺘﺎﺏ
ﳍﻢ ﻭﻻ ﺣﻜﻤﺔ ﻣﻌﻬﻢ ،ﻭﺑﻴﻦ ﳍﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ،ﻭﻋﻠﹼﻤﻬﻢ ﺍﻷﺣﻜﺎﻡ
ﻭﺍﻟﺸﺮﺍﺋﻊ ،ﻭﺃﺗ ﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺃﻛﻤﻞ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ
ﻭﺍﻟﻌﻤﻠﻴﺔ ،ﻭﻧﻮﺭ ﺍﻟﻌﺎﱂ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺼﺎﱀ ،ﻭﺃﻇﻬﺮ ﺍﷲ ﺩﻳﻨﻪ ﻋﻠﻰ ﺍﻟﺪﻳﻦ
ﻛﹼﻠﻪ ﻛﻤﺎ ﻭﻋﺪﻩ ،ﻭﻻ ﻣﻌﲎ ﻟﻠﻨﺒ ﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺳﻮﻯ ﺫﻟﻚ ،ﻭﺇﺫﺍ ﺛﺒﺘﺖ ﻧﺒ ﻮﺗﻪ ﻭﻗﺪ
) (١ﻗﻮﻟﻪ] :ﲢﺠﻢ ﺍﻷﺑﻄﺎﻝ[ ﺍﻹﺣﺠﺎﻡ ﺍﻟﺘﺄ ﺧﺮ ﻭﺍﻟﻔﺮﺍﺭ ﻭﺍﳉﱭ ،ﻭﺍﻷﺑﻄﺎﻝ ﲨﻊ ﺑﻄﻞ ،ﺍﻟﺸﺠﺎﻉ ﺍﻟﺒﺎﺳﻞ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻌﺼﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ...ﺇﱁ[ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ :ﻛـﺎﻥ ﺍﻟـﻨ ﱯ ﺻـﹼﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ
ﻭﺳﹼﻠﻢ ﻳﺤﺮﺱ ﺣﱴ ﻧﺰﻟﺖ﴿ :ﻭﺍﻟﻠﱠﻪ ﻳﻌِ ﺼ ﻤ ﻚ ِﻣﻦ ﺍﻟﻨـﺎﺱ﴾]ﺍﳌﺎﺋـﺪﺓ ،[٦٧ :ﻓـﺄﺧﺮﺝ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﻘﺒﺔ ،ﻓﻘﺎﻝ ﳍﻢ½ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻧﺼﺮﻓﻮﺍ ،ﻓﻘﺪ ﻋﺼﻤﲏ ﺭﺑـﻲ ﻋﺰﻭﺟـ ﹼﻞ¼ ،ﺭﻭﺍﻩ
ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ "ﺍﻟﺸﻔﺎ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﺛﺎﻧﻴﻬﻤﺎ ﺃﻧﻪ ﺍ ﺩﻋﻰ ...ﺇﱁ[ ﻳﻌﲏ :ﺳﲑﺗﻪ ﺍﳌﻄﻬﺮﺓ ﻭﺃﺣﻮﺍﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ﻭﺑﻌﺪﻫﺎ ،ﻭﺧﻠﻘﻪ
ﺍﻟﻌﻈﻴﻢ ﻭﺑﻴﺎﻧﻪ ﻟﻠﻤﻌﺎﺭﻑ ﺍﻹﳍﻴﺔ ﻭﺍﻟﺪﻗﺎﺋﻖ ﺍﳊﻜﻤﻴﺔ ﺍﻟﱵ ﻳﻌﺠﺰ ﻋﻨﻬﺎ ﺃﻓﺎﺿﻞ ﺍﳊﻜﻤﺎﹰﺀ ،ﻣﻊ ﺃﻧﻪ ﻧﺸﺄ ﺑﲔ ﻗﻮﻡ
ﻏﻠﺒﺖ ﻓﻴﻬﻢ ﺍﳉﻬﺎﻟﺔ ،ﻭﱂ ﳝﺎﺭﺱ ﺍﳋﻂﹼ ﻭﺍﻟﺘﻌﻠﹼﻢ ﻭﺍﻟﺘﺄ ﺩﺏ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﴰﺎﺋﻠـﻪ ﺍﻟﻜﺮﳝـﺔ ﺍﻟـﱵ ﺗﺒـﻬﺮ
ﺍﻷﻟﺒﺎﺏ ،ﻫﻲ ﺃﻗـﻮﻯ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﻧﺒ ﻮﺗـﻪ ﺻـﹼﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﹼﻠﻢ ،ﻗﺎﻟـﻪ ﺍﶈﻘﹼـﻖ ﺍﻟـﺪﻭﺍﱐ ﰲ "ﺷـﺮﺡ
!٣٠٣ ﺍﻟﻌﻀﺪﻳﺔ""١٢ .
ﺩﻝﹼ ﻛﻼﻣﻪ ﻭﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨـ ﺰﻝ ﻋﻠﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ) ،(١ﻭﺃﻧﻪ ﻣﺒﻌﻮﺙ#
ﺇﱃ ﻛﺎﻓﹼﺔ ﺍﻟﻨﺎﺱ ﺑﻞ ﺇﱄ ﺍﳉﻦ ﻭﺍﻹﻧﺲ) ،(٢ﺛﺒﺖ ﺃﻧﻪ ﺁﺧﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﻥﹼ ﻧﺒﻮﺗﻪ ﻻ
ﲣﺘ ﺺ ﺑﺎﻟﻌﺮﺏ ،ﻛﻤﺎ ﺯﻋﻢ ﺑﻌﺾ ﺍﻟﻨﺼﺎﺭﻯ) ،(٣ﻓﺈﻥ ﻗﻴﻞ :ﻗﺪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ
ﻧـﺰﻭﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪﻩ ،ﻗﻠﻨﺎ :ﻧﻌﻢ ﻟﻜﻨﻪ ﻳﺘﺎﺑﻊ) (٤ﳏﻤﺪﺍﹰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛
ﻷ ﹼﻥ ﺷﺮﻳﻌﺘﻪ ﻗﺪ ﻧﺴﺨﺖ ﻓﻼ ﻳﻜﻮﻥ ﺇﻟﻴﻪ ﻭﺣﻲ ﻭﻧﺼﺐ ﺍﻷﺣﻜﺎﻡ ،ﺑﻞ ﻳﻜﻮﻥ
ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﹸﺛ ﻢ ﺍﻷﺻ ﺢ ﺃﻧﻪ ﻳﺼﻠﹼﻲ ﺑﺎﻟﻨﺎﺱ ﻭﻳﺆﻣﻬﻢ ﻭﻳﻘﺘﺪﻱ
) (١ﻗﻮﻟﻪ] :ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ[ ﲟﻌﲎ :ﺃﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﺁﺧـﺮ ﺍﻟﻨﺒـﻴﲔ ،ﻓـﻼ ﳝﻜـﻦ ﺃﻥ ﳛـﺪﺙ ﺑﻌـﺪﻩ
ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻧﱯ ﺁﺧﺮ ،ﺧﻼﻓﺎﹰ ﻟﻠﺪﻳﻮﺑﻨﺪﻳﺔ ،ﻓﺈ ﹼﻥ ﺇﻣﺎﻣﻬﻢ ﻗﺎﺳﻢ ﺍﻟﻨـﺎﻧﻮﺗﻮ ﻱ ﻗـﺪ ﺯﻋـﻢ ﺃﻥﹼ ﻣﻌـﲎ
ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻧﱯ ﺑﺎﻟﺬﺍﺕ ﻻ ﺁﺧﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺟ ﻮﺯ ﺣﺪﻭﺙ ﻧ ﱯ ﺁﺧﺮ ﺑﻌﺪ ﻧﺒﻴﻨﺎ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﹼﻠﻢ ﰲ
ﻛﺘﺎﺑﻪ "ﲢﺬﻳﺮ ﺍﻟﻨﺎﺱ" ،ﻭﻗﺪ ﺭ ﺩ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﻗ ﺪﺱ ﺳ ﺮﻩ ﻭﺳـﺎﺋﺮ ﻋﻠﻤـﺎﺀ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ ﰲ ﻛﺘﺒـﻬﻢ
ﻭﱂ ﻳﺘﻤ ﹼﻜﻦ ﺍﻟﺪﻳﻮﺑﻨﺪﻳﺔ ﺣﱴ ﺍﻵﻥ ﻣﻦ ﺍﳉﻮﺍﺏ ،ﻭﻟﻦ ﻳﺘﻤ ﹼﻜﻨﻮﺍ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺇﱃ ﺍﳉﻦ ﻭﺍﻹﻧﺲ[ ﺑﻞ ﺇﱃ ﲨﻴﻊ ﺍﳋﻠﻖ ﻛﻤﺎ ﺗﻘـﺪﻡ ،ﻭﻗﻮﻟـﻪ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ:
½ﺃﺭﺳﻠﺖ ﺇﱃ ﺍﳋﻠﻖ ﻛﺎﻓﹼﺔ ﻭﺧﺘﻢ ﰊ ﺍﻟﻨﺒﻴﻮﻥ¼ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ،ﻭﻗـﺎﻝ
ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻜِﻦ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﻭﺧﺎﺗﻢ ﺍﻟﻨﺒِﻴﲔ]﴾ﺍﻷﺣﺰﺍﺏ ،[٤٤ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿:ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﺇِﻟﱠﺎ ﻛﹶﺎﻓﱠﺔﹰ
ﻟِﻠﻨﺎﺱِ﴾]ﺳﺒﺎ١٢ .[٢٨ :
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻨﺼﺎﺭﻯ[ ﻭﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﺃﻳﻀﺎﹰ ،ﻛﻤﺎ ﰲ "ﺷﺮﺡ ﺍﻟﻌﻀﺪﻳﺔ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻜﻨﻪ ﻳﺘﺎﺑﻊ ...ﺇﱁ[ ﻭﻣﺎ ﺭﻭﻱ ﺃﻥﹼ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻀﻊ ﺍﳉﺰﻳﺔ ﻭﻳﺮﻓﻌﻬﺎ ﻋﻦ ﺍﻟﻜﹼﻔﺎﺭ ﻭﻻ ﻳﻘﺒـﻞ
ﻣﻨﻬﻢ ﺇ ﹼﻻ ﺍﻹﺳﻼﻡ ،ﻣﻊ ﺃﻧﻪ ﳚﺐ ﻗﺒﻮﻝ ﺍﳉﺰﻳﺔ ﰲ ﺷﺮﻳﻌﺘﻨﺎ ،ﻓﻮﺟﻬﻪ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﻦ ﺍﻧﺘﻬﺎﺀ ﺷﺮﻋﻴﺔ ﻫﺬﺍ
ﺍﳊﻜﻢ ﻭﻗﺖ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺎﻻﻧﺘﻬﺎﺀ ﺣﻴﻨﺌﺬ ﻣﻦ ﺷﺮﻳﻌﺘﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻗﺒﻴـﻞ
ﺍﻧﺘﻬﺎﺀ ﺍﳊﻜﻢ ﻻﻧﺘﻬﺎﺀ ﻋﻠﹼﺘﻪ ،ﻓﺈﻥﹼ ﻋﹼﻠﺔ ﻗﺒﻮﻝ ﺍﳉﺰﻳـﺔ ﺍﻻﺣﺘﻴـﺎﺝ ﺇﻟﻴـﻪ ﻣـﻦ ﺟﻬـﺔ ﺇﻋﻄﺎﺋﻬـﺎ ﻋـﺴﺎﻛﺮ ﺍﻹﺳـﻼﻡ
ﻟﻴﺤﺼﻞ ﳍﻢ ﺍﺳﺘﻄﺎﻋﺔ ﺍﳉﻬﺎﺩ ﻣﻊ ﺍﻟﻜﻔﹼﺎﺭ ،ﻭﻋﻨﺪ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻘﺮﺏ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺗﻜﺜـﺮ ﺍﻷﻣـﻮﺍﻝ
ﺣﱴ ﻻ ﻳﻘﺒﻠﻬﺎ ﺃﺣﺪ ،ﻓﻼ ﳛﺘﺎﺝ ﻋﺴﺎﻛﺮ ﺍﻹﺳﻼﻡ ﺇﱃ ﺟﺰﻳﺔ ﺍﻟﻜﻔﹼﺎﺭ ﻛﻤﺎ ﰲ ﺳﻘﻮﻁ ﻧﺼﻴﺐ ﻣﺆﻟﹼﻔﺔ ﺍﻟﻘﻠـﻮﺏ
ﻋﻦ ﻣﺼﺎﺭﻑ ﺍﻟﺰﻛﺎﺓ ﺑﻌﺪ ﻣﺎ ﺃﻋ ﺰ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﺳﻼﻡ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ" ﻭﺣﺎﺷﻴﺘﻪ١٢ .
! "٣٠٤
ﺑﻪ ﺍﳌﻬﺪ ﻱ)(١؛ ﻷﻧﻪ ﺃﻓﻀﻞ ﻓﺈﻣﺎﻣﺘﻪ ﺃﻭﱃ) .ﻭﻗﺪ ﺭﻭﻱ ﺑﻴﺎﻥ ﻋﺪﺩﻫﻢ ﰲ ﺑﻌﺾ#
ﺍﻷﺣﺎﺩﻳﺚ( ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﺃﻥﹼ ﺍﻟﻨ ﱯ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺳﺌﻞ ﻋﻦ ﻋﺪﺩ ﺍﻷﻧﺒﻴﺎﺀ
ﻓﻘﺎﻝ½ :ﻣﺌﺔ ﺃﻟﻒ) (٢ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﹰﺎ¼ ﻭﰲ ﺭﻭﺍﻳﺔ½ :ﻣﺎﺋﺘﺎ ﺃﻟﻒ ﻭﺃﺭﺑﻊ
ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﺎﹰ¼) .ﻭﺍﻷﻭﱃ ﺃﻥ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻋﺪﺩ ﰲ ﺍﻟﺘﺴﻤﻴﺔ ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ
ﺗﻌﺎﱃ﴿ :ﻣِﻨﻬﻢ ﻣﻦ ﹶﻗ ﺼﺼﻨﺎ ﻋﹶﻠﻴﻚ ﻭﻣِﻨ ﻬ ﻢ ﻣ ﻦ ﻟﹶ ﻢ ﻧ ﹾﻘﺼﺺ ﻋﻠﹶﻴ ﻚ﴾]ﻏﺎﻓﺮ[٧٨ :
ﻭﻻ ﻳﺆﻣﻦ ﰲ ﺫﻛﺮ ﺍﻟﻌﺪﺩ ﺃﻥ ﻳﺪﺧﻞ ﻓﻴﻬﻢ ﻣﻦ ﻟﻴﺲ ﻣﻨﻬﻢ( ﺇﻥ ﺫﻛﺮ ﻋﺪﺩ ﺃﻛﺜﺮ
ﻣﻦ ﻋﺪﺩﻫﻢ )ﺃﻭ ﳜﺮﺝ ﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﻓﻴﻬﻢ( ﺇﻥ ﺫﻛﺮ ﻋﺪﺩ ﺃﻗﻞﹼ ﻣﻦ ﻋﺪﺩﻫﻢ،
ﻳﻌﲏ :ﺃ ﹼﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ) (٣ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ..........................
) (١ﻗﻮﻟﻪ] :ﻳﻘﺘﺪﻱ ﺑﻪ ﺍﳌﻬﺪﻱ ...ﺇﱁ[ ﻫﺬﺍ ﻣﺎ ﺗﻔﺮﺩ ﺑﻪ ﺍﻟﺸﺎﺭﺡ ،ﻭﺇ ﹼﻻ ﻓﺎﻷﺣﺎﺩﻳﺚ ﺗﺪﻝﹼ ﻋﻠﻰ ﺧﻼﻓﻪ ﻓﻤﻨﻬﺎ ﻣﺎ
ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﻟﺪﻻﺋﻞ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻣﻦ ﺣـﺪﻳﺚ ﻃﻮﻳـﻞ ،ﻭﻣـﻦ ﲨﻠﺘـﻪ :ﺣـﱴ
ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﺍﳌﻬﺪﻱ ،ﺣﱴ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﺼﹼﻠﻲ ﺑﻌﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻧﻘﻠﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃ ﻲ ﰲ
"ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ" ،ﻭﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤ ﻲ ﰲ "ﺍﻟﺼﻮﺍﻋﻖ ﺍﶈﺮﻗﺔ" :ﻳﺼﹼﻠﻲ ﺍﳌﻬﺪﻱ ﺑﻌﻴﺴﻰ ﻛﻤـﺎ
ﰲ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﺃﻣﺎ ﻣﺎ ﺻ ﺤﺤﻪ ﺍﻟﺴﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐﹼ ﻓﻼ ﺷـﺎﻫﺪ ﻟـﻪ؛ ﻷﻥﹼ ﺍﻟﻘـﺼﺪ ﺑﺈﻣﺎﻣـﺔ ﺍﳌﻬـﺪﻱ ﺇﳕـﺎ ﻫـﻮ
ﺇﻇﻬﺎﺭ ﺃ ﹼﻥ ﻋﻴﺴﻰ ﻧﺰﻝ ﺗﺎﺑﻌﹰﺎ ﳍﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ،ﺛﹸ ﻢ ﻗﺎﻝ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﺄ ﹼﻥ ﻋﻴﺴﻰ ﻳﻘﺘﺪﻱ ﺑﺎﳌﻬﺪﻱ ﺃ ﻭ ﹰﻻ ﻹﻇﻬﺎﺭ
ﻫﺬﺍ ﺍﻟﻐﺮﺽ ،ﺛﹸ ﻢ ﺑﻌﺪ ﺫﻟﻚ ﻳﻘﺘﺪﻱ ﺑﻪ ﺍﳌﻬﺪ ﻱ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﻗﺘﺪﺍﺀ ﺍﳌﻔﻀﻮﻝ ﺑﺎﻷﻓﻀﻞ ،ﺍﻧﺘﻬﻰ .ﻭﻗـﺪ ﺫﻛـﺮﻩ
ﺍﳌ ﹼﻼ ﻋﻠ ﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﺎﺋﺔ ﺃﻟﻒ ...ﺇﱁ[ ﻗﺎﻝ ﺃﺑﻮ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ½ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻢ ﻭﻓﺎﺀ ﻋﺪﺩ ﺍﻷﻧﺒﻴـﺎﺀ ؟
ﻗﺎﻝ :ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﺎ ،ﺍﻟﺮﺳﻞ ﻣﻦ ﺫﻟﻚ ﺛـﻼﺙ ﻣﺎﺋـﺔ ﻭﲬـﺴﺔ ﻋـﺸﺮ ﲨـﺎ ﻏﻔـﲑﺍ¼ ،ﺭﻭﺍﻩ
ﺃﲪﺪ .ﻭﻋﻦ ﺃﰊ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ½ﻗﺎﻝ ،ﻗﻠـﺖ :ﻳﺎﺭﺳـﻮﻝ ﺍﷲ ﻛـﻢ ﺍﳌﺮﺳـﻠﻮﻥ ؟ ﻗـﺎﻝ :ﺛﻠـﺚ ﻣﺎﺋـﺔ
ﻭﺑﻀﻌﺔ ﻋﺸﺮ ﲨﺎ ﻏﻔﲑﺍ¼ ،ﺭﻭﺍﻩ ﺃﲪﺪ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻳﻌﲏ :ﺃ ﹼﻥ ﺧـﱪ ﺍﻟﻮﺍﺣـﺪ ...ﺇﱁ[ ﻣـﺸﲑ ﺇﱃ ﺩﻓـﻊ ﻣـﺎ ﻳﺘـﻮ ﻫﻢ ﺃﻧـﻪ ﺇﺫﺍ ﻭﺭﺩ ﺍﳊـﺪﻳﺚ ﻓـﻼ ﺿـﲑ ﰲ
ﺍﻟﺘﺤﺪﻳﺪ ﰲ ﺍﻹﳝﺎﻥ؛ ﻷﻧﻪ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ،ﻭﺍﻟﻌﻤﻞ ﲟﻮﺟﺒﻪ ﻭﺍﺟﺐ ،ﻓﺪﻓﻌﻪ ﺃﻭﻻﹰ ﺑـﺄ ﹼﻥ ﺍﺷـﺘﻤﺎﻝ ﺍﳊـﺪﻳﺚ
Å
! "٣٠٥
ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻂ) (١ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻻ ﻳﻔﻴﺪ ﺇ ﹼﻻ ﺍﻟﻈﻦ ،ﻭﻻ ﻋﱪﺓ#
ﺑﺎﻟﻈﻦ ﰲ ﺑﺎﺏ ﺍﻻﻋﺘﻘﺎﺩﻳﺎﺕ ،ﺧﺼﻮﺻﺎﹰ ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺭﻭﺍﻳﺔ ﻭﻛﺎﻥ
ﺍﻟﻘﻮﻝ ﲟﻮﺟﺒﻪ ﻣِ ﻤﺎ ﻳﻔﻀﻲ ﺇﱃ ﳐﺎﻟﻔﺔ ﻇﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﺃ ﹼﻥ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﱂ
ﻳﺬﻛﺮ ﻟﻠﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭ ﳛﺘﻤﻞ ﳐﺎﻟﻔﺔ ﺍﻟﻮﺍﻗﻊ ،ﻭﻫﻮ ﻋ ﺪ ﺍﻟﻨ ﱯ ﻣﻦ ﻏﲑ
ﺍﻷﻧﺒﻴﺎﺀ ،ﺃﻭﻏﲑ ﺍﻟﻨﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﺳﻢ ﺍﻟﻌﺪﺩ ﺧﺎ ﺹ ﰲ ﻣﺪﻟﻮﻟﻪ ﻻ
ﳛﺘﻤﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ) .ﻭﻛﹼﻠﻬﻢ ﻛﺎﻧﻮﺍ ﳐﱪﻳﻦ ﻣﺒﻠﹼﻐﲔ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ(؛ ﻷﻧﻪ
ﻫﺬﺍ ﻣﻌﲎ ﺍﻟﻨﺒ ﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ)) .(٢ﺻﺎﺩﻗﲔ ﻧﺎﺻﺤﲔ( ﻟﻠﺨﻠﻖ ﻟﺌ ﹼﻼ ﺗﺒﻄﻞ ﻓﺎﺋﺪﺓ ﺍﻟﺒﻌﺜﺔ
ﻭﺍﻟﺮﺳﺎﻟﺔ ،ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻌﺼﻮﻣﻮﻥ ﻋﻦ
ﺍﳌﺬﻛﻮﺭ ﻋﻠﻰ ﺷﺮﺍﺋﻂ ﻗﺒﻮﻟﻪ ﳑﻨﻮﻉ ﻟِﻤﺎ ﻣﺮ ﻣﻦ ﺍﻟﻀﻌﻒ ،ﻭﺛﺎﻧﻴـﹰﺎ ﺃﻧـﻪ ﻟـﻮ ﺳـﹼﻠﻢ ﻓﻬـﻮ ﺧـﱪ ﻭﺍﺣـﺪ ﻻ ﻳﻔﻴـﺪ
ﻟﻠﻘﻄﻊ ﺍﳌﻄﻤﻮﺡ ﺇﻟﻴﻪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﺑﻞ ﺍﻟﻈ ﻦ ،ﻭﻻ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﻫﺎﻫﻨﺎ ،ﻭﺛﺎﻟﺜﹰﺎ ﺃﻧﻪ ﻟﻮ ﺳﻠﹼﻢ ﺃﻧﻪ ﻗﻄﻌﻲ ﻓﺎﻟﺮﻭﺍﻳﺎﺕ
ﻓﻴﻪ ﻣﺘﻌﺎﺭﺿﺔ ﺑﻼ ﺭﺟﺤﺎﻥ ،ﻭﻣﺂﻟﻪ ﺍﻟﺘﺴﺎﻗﻂ ،ﻭﺭﺍﺑﻌﺎﹰ ﺃ ﹼﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺇﳕﺎ ﻳﻘﺒﻞ ﺇﺫﺍ ﱂ ﳜﺎﻟﻒ ﻇﺎﻫﺮ ﺍﻟﻘـﺮﺁﻥ
ﻭﻫﺎﻫﻨﺎ ﻳﻌﺎﺭﺿﻪ ِﻟﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺼﻨﻒ ﻣﻦ ﺁﻳﺔ ﻋﺪﻡ ﺍﻟﻘﺼﺔ"١٢ .ﻧﻈﻢ"
) (١ﻗﻮﻟﻪ] :ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻂ ...ﺇﱁ[ ﻭﻫﻲ ﲦﺎﻧﻴـﺔ ،ﲬـﺴﺔ ﻣﻨـﻬﺎ ﺗﺮﺟـﻊ ﺇﱃ ﺍﳌﺨـﱪ ،ﻭﻫـﻲ ﺇﺳـﻼﻡ ﺍﻟـﺮﺍﻭﻱ
ﻭﻋﺪﺍﻟﺘﻪ ﻭﺿﺒﻄﻪ ﻭﻋﻘﻠﻪ ﻭﺍﺗﺼﺎﻟﻪ ﺑﻚ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﺬﺍ ﺍﻟﺸﺮﻁ ،ﻭﺛﻼﺛﺔ ﻣﻨﻬﺎ
ﺗﺮﺟﻊ ﺇﱃ ﻧﻔﺲ ﺍﳋـﱪ ،ﻭﻫـﻲ ﺃﻥ ﻻ ﻳﻜـﻮﻥ ﳐﺎﻟﻔـﺎﹰ ﻟﻠﻜﺘـﺎﺏ ﻭﺍﻟـﺴﻨﺔ ﺍﳌـﺸﻬﻮﺭﺓ ﻭﺃﻥ ﻻ ﻳﻜـﻮﻥ ﳐﺎﻟﻔـﹰﺎ
ﻟﻠﻈﺎﻫﺮ ،ﻭﻣﻦ ﺻﻮﺭ ﳐﺎﻟﻔﺔ ﺍﻟﻈﺎﻫﺮ ﻋﺪﻡ ﺍﺷﺘﻬﺎﺭ ﺍﳋﱪ ﻓﻴﻤـﺎ ﻳﻌـﻢ ﺑـﻪ ﺍﻟﺒﻠـﻮﻯ ﰲ ﺍﻟـﺼﺪﺭ ﺍﻷﻭﻝ ﻭﺍﻟﺜـﺎﱐ؛
ﻷﹼﻢ ﻻ ﻳﺘﻬﻤﻮﻥ ﺑﺎﻟﺘﻘﺼﲑ ﰲ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺴﻨﺔ ،ﻓﺈﺫﺍ ﱂ ﻳﺸﺘﻬﺮ ﺍﳋﱪ ﻣﻊ ﺷﺪﺓ ﺍﳊﺎﺟﺔ ﻭﻋﻤـﻮﻡ ﺍﻟﺒﻠـﻮﻯ ﻛـﺎﻥ
ﺫﻟﻚ ﻋﻼﻣﺔ ﻋﺪﻡ ﺻ ﺤﺘﻪ ،ﻛﺬﺍ ﰲ "ﺃﺻﻮﻝ ﺍﻟﺸﺎﺷﻲ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻣﻌﲎ ﺍﻟﻨﺒ ﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ[ ﻷﻥﹼ ﺍﻟﻨﱯ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻨﺒﺄ ،ﻭﻣﻌﻨـﺎﻩ ﰲ ﺍﻟﻠﻐـﺔ ﺍﻹﺧﺒـﺎﺭ ﻋـﻦ ﺍﳌﻐﻴﺒـﺎﺕ،
!٣٠٦ ﻭﺍﻟﺮﺳﻮﻝ ﻫﻮ ﻣﺒﻌﻮﺙ ﻟﺘﺒﻠﻴﻎ ﺃﺣﻜﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻋﺒﺎﺩﻩ"١٢ .
ﺍﻟﻜﺬﺏ) (١ﺧﺼﻮﺻﹰﺎ ﻓﻴﻤﺎ ﻳﺘﻌﹼﻠﻖ ﺑﺄﻣﺮ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺗﺒﻠﻴﻎ ﺍﻷﺣﻜﺎﻡ ﻭﺇﺭﺷﺎﺩ ﺍﻷﻣﺔ#،
ﺃﻣﺎ ﻋﻤﺪﺍﹰ ﻓﺒﺎﻹﲨﺎﻉ ،ﻭﺃﻣﺎ ﺳﻬﻮﹰﺍ ﻓﻌﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ) ،(٢ﻭﰲ ﻋﺼﻤﺘﻬﻢ ﻋﻦ ﺳﺎﺋـﺮ
ﺍﻟﺬﻧﻮﺏ) (٣ﺗﻔﺼﻴﻞ ﻭﻫﻮ ﺃﹼﻢ ﻣﻌﺼﻮﻣﻮﻥ ﻋﻦ ﺍﻟﻜﻔﺮ) (٤ﻗﺒﻞ ﺍﻟﻮﺣﻲ ﻭﺑﻌﺪﻩ
ﺑﺎﻹﲨﺎﻉ ،ﻭﻛﺬﺍ ﻋﻦ ﺗﻌﻤﺪ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﺧﻼﻓﹰﺎ ﻟﻠﺤﺸﻮﻳﺔ) ،(٥ﻭﺇﳕﺎ
) (١ﻗﻮﻟﻪ] :ﻣﻌﺼﻮﻣﻮﻥ ﻋﻦ ﺍﻟﻜﺬﺏ ...ﺇﱁ[ ﻗﺎﻝ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" :ﺃﲨـﻊ ﺃﻫـﻞ ﺍﳌﻠـﻞ ﻭﺍﻟـﺸﺮﺍﺋﻊ ﻛﻠﹼﻬـﺎ
ﻋﻠﻰ ﻭﺟﻮﺏ ﻋﺼﻤﺘﻬﻢ ﻋﻦ ﺗﻌ ﻤﺪ ﺍﻟﻜﺬﺏ ﲟﺎ ﺩﻝﹼ ﺍﳌﻌﺠﺰ ﺍﻟﻘﺎﻃﻊ ﻋﻠﻰ ﺻﺪﻗﻬﻢ ﻓﻴﻪ ،ﻛﺪﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻣﺎ
ﻳﺒﻠﹼﻐﻮﻧﻪ ﻣﻦ ﺍﷲ ﺇﱃ ﺍﳋﻼﺋﻖ؛ ﺇﺫ ﻟﻮ ﺟﺎﺯ ﻋﻠﻴﻬﻢ ﺍﻟﺘﻘ ﻮﻝ ﻭﺍﻻﻓﺘﺮﺍﺀ ﰲ ﺫﻟﻚ ﻋﻘﻼﹰ ﻷﺩﻯ ﺇﱃ ﺇﺑﻄﺎﻝ ﺩﻻﻟﺔ ﺍﳌﻌﺠـﺰﺓ
ﻭﻫﻮ ﳏﺎﻝ ،ﻭﻗﺪ ﺣﹼﻘﻖ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ "ﺍﻟﺸﻔﺎ" ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻋﻠﻴﻬﻢ ﺍﻟﻜﺬﺏ ﻗﺒﻞ ﺍﻟﻨﺒـ ﻮﺓ ﻭﻻ ﺍﻻﺗـﺴﺎﻡ ﺑـﻪ ﰲ
ﺃﻣﻮﺭﻫﻢ ﻭﺃﺣﻮﺍﻝ ﺩﻧﻴﺎﻫﻢ؛ ﻷ ﹼﻥ ﺫﻟﻚ ﻛﺎﻥ ﻳﺰﺭﻱ ﻭﻳﺮﻳﺐ ﻢ ﻭﻳﻨﻔﹼﺮ ﺍﻟﻘﻠﻮﺏ ﻋﻦ ﺗﺼﺪﻳﻘﻬﻢ ﺑﻌﺪ.
) (٢ﻗﻮﻟﻪ] :ﻓﻌﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ[ ﺃﻱ :ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺇﱃ ﻋﺼﻤﺘﻬﻢ ﻋﻦ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﺘﺒﻠﻴﻎ ﺳﻬﻮﺍﹰ ،ﻭﻣﻨﻬﻢ ﺍﻷﺳﺘﺎﺫ
ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻷﺳﻔﺮﺍﺋﻴﲏ ﻭﻛﺜﲑ ﻣﻦ ﺍﻷِﻳ ﻤﺔ ﺍﻷﻋﻼﻡ ﻟﺪﻻﻟﺔ ﺍﳌﻌﺠﺰﺓ ﻋﻠﻰ ﺻﺪﻗﻬﻢ ﰲ ﺗﺒﻠﻴـﻎ ﺍﻷﺣﻜـﺎﻡ ،ﻓﻠـﻮ
ﺟﺎﺯ ﺍﳋﻠﻒ ﰲ ﺫﻟﻚ ﻟﻜﺎﻥ ﻧﻘﻀﺎ ﻟﺪﻻﻟﺔ ﺍﳌﻌﺠﺰﺓ ﻭﻫﻮ ﳑﺘﻨـﻊ ،ﻭﺟـﻮﺯﻩ ﺍﻟﻘﺎﺿـﻲ ﺃﺑـﻮﺑﻜﺮ ﺍﻟﺒـﺎﻗﻼﱐ ﺑﻨـﺎﺀ
ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳌﻌﺠﺰﺓ ﺇﳕﺎ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺻﺪﻗﻪ ﻓﻴﻤﺎ ﻗﺼﺪ ﺗﺒﻠﻴﻐﻪ ،ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻣـﻦ ﺍﻟﻨـﺴﻴﺎﻥ ﻓـﻼ ﺩﻻﻟـﺔ ﻟـﻪ ﻋﻠـﻰ
ﺍﻟﺼﺪﻕ ﻓﻴﻪ ،ﻓﻼ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻜﺬﺏ ﻫﻨﺎﻙ ﻧﻘﺾ ﻟﺪﻻﻟﺘﻬﺎ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﻭﻏﲑﻩ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺳﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ[ ﻳﻌﲏ :ﻣﺎ ﺳﻮﻯ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻹﺭﺷﺎﺩ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻌﺼﻮﻣﻮﻥ ﻋﻦ ﺍﻟﻜﻔﺮ[ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ "ﺍﻟﺸﻔﺎ" :ﻗﺪ ﺗﻌﺎﺿﺪﺕ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ
ﺑﺘﻨـﺰﻳﻬﻬﻢ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻴﺼﺔ ﻣﻨﺬ ﻭﻟﺪﻭﺍ ،ﻭﻧﺸﺄﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ،ﺑﻞ ﻋﻠﻰ ﺇﺷﺮﺍﻕ ﺃﻧﻮﺍﺭ ﺍﳌﻌﺎﺭﻑ
ﻭﻧﻔﺤﺎﺕ ﺃﻟﻄﺎﻑ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﱂ ﻳﻨﻘﻞ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻷﺧﺒﺎﺭ ﺃ ﹼﻥ ﺃﺣـﺪﹰﺍ ﻧـﱯ ﻭﺍﺻـﻄﻔﻲ ﳑـﻦ ﻋـﺮﻑ ﺑﻜﻔـﺮ
ﻭﺇﺷﺮﺍﻙ ﻗﺒﻞ ﺫﻟﻚ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻟﻠﺤﺸﻮﻳﺔ[ ﺑﻔﺘﺢ ﺍﳊﺎﺀ ﻭﺳﻜﻮﻥ ﺍﻟﺸﲔ ﻭﻓﺘﺤﻬﺎ ،ﻗﻮﻡ ﻣﻦ ﺍﳌﺒﺘﺪﻋﺔ ،ﻭﰲ ﻭﺟﻪ ﺗﺴﻤﻴﺘﻬﻢ ﺧـﻼﻑ،
ﻭﻗﻴﻞ :ﻷﹼﻢ ﳎ ﺴﻤﺔ ﻭﺍﳉﺴﻢ ﳏﺸﻮ ،ﻭﻗﻴﻞ ﻧﺴﺒﻮﺍ ﺇﱃ ﺍﳊﺸﺎﺀ ﻭﻫﻮ ﺍﳉﺎﻧﺐ؛ ﻷﹼﻢ ﻛﺎﻧﻮﺍ ﳚﻠﺴﻮﻥ ﰲ
ﳎﻠﺲ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮ ﻱ ،ﻓﺄﻧﻜﺮ ﻛﻼﻣﻬﻢ ،ﻓﻘﺎﻝ :ﺭﺩﻭﺍ ﻫﺆﻻﺀ ﺇﱃ ﺣـﺸﺎﺀ ﺍﳊﻠﻘـﺔ ،ﺃﻱ :ﺟﺎﻧﺒـﻬﺎ ،ﻗﺎﻟـﻪ ﰲ
!٣٠٧ "ﺍﻟﻨﱪﺍﺱ" ،ﻭﻳﻈﻬﺮ ﻣﻦ "ﺍﳌﻞ ﻭﺍﻟﻨﺤﻞ" ﺃﹼﻢ ﳎﺴﻤﺔ"١٢ .
ﺍﳋﻼﻑ) (١ﰲ ﺃﻥﹼ ﺍﻣﺘﻨﺎﻋﻪ ﺑﺪﻟﻴﻞ ﺍﻟﺴﻤﻊ ﺃﻭ ﺍﻟﻌﻘﻞ ،ﻭﺃﻣﺎ ﺳﻬﻮﹰﺍ ﻓﺠﻮﺯﻩ#
ﺍﻷﻛﺜﺮﻭﻥ) ،(٢ﻭﺃﻣﺎ ﺍﻟﺼﻐﺎﺋﺮ ﻓﻴﺠﻮﺯ ﻋﻤﺪﺍﹰ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ) (٣ﺧﻼﻓﹰﺎ ﻟﻠﺠﺒﺎﺋ ﻲ
ﻭﺃﺗﺒﺎﻋﻪ ،ﻭﳚﻮﺯ ﺳﻬﻮﹰﺍ ﺑﺎﻻﺗﻔﺎﻕ ﺇ ﹼﻻ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﳋ ﺴﺔ ﻛﺴﺮﻗﺔ ﻟﻘﻤﺔ
ﻭﺍﻟﺘﻄﻔﻴﻒ ﲝﺒﺔ ،ﻟﻜﻦ ﺍﶈﻘﹼﻘﲔ ﺍﺷﺘﺮﻃﻮﺍ ﺃﻥ ﻳﻨﺒﻬﻮﺍ ﻋﻠﻴﻪ ﻓﻴﻨﺘﻬﻮﺍ ﻋﻨﻪ ،ﻫﺬﺍ
ﻛﹼﻠﻪ ﺑﻌﺪ ﺍﻟﻮﺣﻲ ،ﻭﺃﻣﺎ ﻗﺒﻠﻪ ﻓﻼ ﺩﻟﻴﻞ) (٤ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﺻﺪﻭﺭ ﺍﻟﻜﺒﲑﺓ ،ﻭﺫﻫﺒﺖ
) (١ﻗﻮﻟﻪ] :ﻭﺇﳕﺎ ﺍﳋﻼﻑ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﺎﻗﻼﱐﹼ ﻭﺍﶈﹼﻘﻘﻮﻥ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ :ﺇﻥﹼ ﺍﻟﻌـﺼﻤﺔ ﻓﻴﻤـﺎ ﻭﺭﺍﺀ
ﺍﻟﺘﺒﻠﻴﻎ ﻏﲑ ﻭﺍﺟﺒﺔ ﻋﻘﻼﹰ؛ ﺇﺫ ﻻ ﺩﻻﻟﺔ ﻟﻠﻤﻌﺠﺰﺓ ﻋﻠﻴـﻪ ،ﻓﺎﻣﺘﻨـﺎﻉ ﺍﻟﻜﺒـﺎﺋﺮ ﻋﻨـﻬﻢ ﻋﻤـﺪﹰﺍ ﻣـﺴﺘﻔﺎﺩ ﻣـﻦ ﺍﻟـﺴﻤﻊ
ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ ،ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﳌﺨﺎﻟﻔﲔ ،ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ :ﳑﺘﻨﻊ ﺫﻟﻚ ﻋﻘـﻼ؛ ﻷ ﹼﻥ ﺻـﺪﻭﺭ ﺍﻟﻜﺒـﺎﺋﺮ ﻋﻨـﻬﻢ
ﻋﻤﺪﺍﹰ ﻳﻮﺟﺐ ﺳﻘﻮﻁ ﻫﻴﺒﺘﻬﻢ ﻋﻦ ﺍﻟﻘﻠﻮﺏ ﻭﺍﳓﻄـﺎﻁ ﺭﺗﺒﺘـﻬﻢ ﰲ ﺃﻋـﲔ ﺍﻟﻨـﺎﺱ ،ﻓﻴـﺆ ﺩﻱ ﺇﱃ ﺍﻟﻨﻔـﺮﺓ ﻋﻨـﻬﻢ
ﻭﻋـﺪﻡ ﺍﻻﻧﻘﻴـﺎﺩ ﳍـﻢ ،ﻭﻳﻠـﺰﻡ ﻣﻨـﻪ ﺇﻓـﺴﺎﺩ ﺍﳋﻼﺋـﻖ ﻭﺗـﺮﻙ ﺍﺳﺘـﺼﻼﺣﻬﻢ ،ﻭﻫـﻮ ﺧـﻼﻑ ﻣﻘﺘـﻀﻰ ﺍﻟﻌﻘـﻞ
ﻭﺍﳊﻜﻤﺔ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٢ﻗﻮﻟﻪ] :ﻓﺠﻮﺯﻩ ﺍﻷﻛﺜﺮﻭﻥ[ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" :ﺇ ﹼﻥ ﺍﳌﺨﺘﺎﺭ ﺧﻼﻓﻪ ،ﻭﻗﺎﻝ ﺍﳌ ﹼﻼ ﻋﻠـ ﻲ
ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" ﻋﻦ ﺍﺑﻦ ﺍﳍ ﻤﺎﻡ :ﻭﺍﳌﺨﺘﺎﺭ ﺃﻱ :ﻋﻨﺪ ﲨﻬـﻮﺭ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ ،ﺍﻟﻌـﺼﻤﺔ ﻋـﻦ
ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ﻏﲑ ﺍﳌﻨﹼﻔﺮﺓ ﺧﻄﺎﺀً ﺃﻭ ﺳﻬﻮﺍﹰ .ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣـﻦ ﻣﻨـﻊ ﺍﻟـﺴﻬﻮ ﻋﻠﻴـﻪ ،ﻭﺍﻻﺻـﺢ ﺟـﻮﺍﺯ
ﺍﻟﺴﻬﻮ ﰲ ﺍﻷﻓﻌﺎﻝ ،ﻭﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﱂ ﳚ ﻮﺯ ﺇﺭﺗﻜﺎﺏ ﺍﳌﻨﻬ ﻲ ﻋﻨـﻪ ﻣﻨـﻬﻢ ﻋـﻦ ﻗـﺼﺪ،
ﻭﻟﻜﻦ ﺑﻄﺮﻳﻖ ﺍﻟﺴﻬﻮ ﻭﺍﻟﻨﺴﻴﺎﻥ ،ﻭﻳﺴﻤﻰ ﺫﻟﻚ ½ ﺯﹼﻟﺔ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻤﺪﹰﺍ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ...ﺇﱁ[ ﻗـﺎﻝ ﰲ "ﺍﻟﻨـﱪﺍﺱ" :ﻓﻴـﻪ ﻗـﺼﻮﺭ؛ ﻷﻥﹼ ﻣﻨـﻊ ﺍﻟـﺼﻐﲑﺓ ﻋﻤـﺪﺍﹰ ﳐﺘـﺎﺭ
ﻣﺬﺍﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ،ﻛﻤﺎ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﻭ ﻫﻮ ﳐﺘﺎﺭ ﺍﻟﺸﺎﺭﺡ ﰲ "ﺍﻟﺘﻬﺬﻳﺐ" ﻭ "ﺷـﺮﺡ ﺍﳌﻘﺎﺻـﺪ"،
ﻭ ﺍﳉﺒﺎﺋﻴﺔ ﻗﺎﻟﻮﺍ :ﻻ ﻳﺼﺪﺭ ﺍﻟﺼﻐﲑﺓ ﺇ ﹼﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺳﻬﻮ ﺃﻭ ﺧﻄﺄ ﰲ ﺍﻻﺟﺘﻬﺎﺩ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﻼ ﺩﻟﻴﻞ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ "ﺍﻟﺸﻔﺎ" ﺑﻌﺪ ﺫﻛﺮ ﺍﳋﻼﻑ ﰲ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ :ﻭﺍﻟﺼﺤﻴﺢ
ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺗﻨـﺰﻳﻬﻬﻢ ﻣﻦ ﻛﻞﹼ ﻋﻴﺐ ،ﻓﻜﻴﻒ ﻭﺍﳌﺴﺌﻠﺔ ﺗﺼﻮﺭﻫﺎ ﻛﺎﳌﻤﺘﻨﻊ ،ﻓﺈ ﹼﻥ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﻨـﻮﺍﻫﻲ
!٣٠٨ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﻌﺪ ﺗﻘﺮﺭ ﺍﻟﺸﺮﻉ"١٢ .
ﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺍﻣﺘﻨﺎﻋﻬﺎ؛ ﻷ ﹼﺎ ﺗﻮﺟﺐ ﺍﻟﻨﻔﺮﺓ ﺍﳌﺎﻧﻌﺔ ﻋﻦ ﺍﺗﺒﺎﻋﻬﻢ ﻓﺘﻔﻮﺕ#
ﻣﺼﻠﺤﺔ ﺍﻟﺒﻌﺜﺔ ،ﻭﺍﳊﻖ (١)ﻣﻨﻊ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﻨﻔﺮﺓ ﻛﻌﻬﺮ ﺍﻷﻣﻬﺎﺕ ﻭﺍﻟﻔﺠﻮﺭ
ﻭﺍﻟﺼﻐﺎﺋﺮ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﳋ ﺴﺔ ،ﻭﻣﻨﻌﺖ ﺍﻟﺸﻴﻌﺔ ﺻﺪﻭﺭ ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ
ﺍﻟﻮﺣﻲ ﻭﺑﻌﺪﻩ ،ﻟﻜﻨﻬﻢ ﺟﻮﺯﻭﺍ ﺇﻇﻬﺎﺭ ﺍﻟﻜﻔﺮ ﺗﻘﻴﺔ) (٢ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ،ﻓﻤﺎ ﻧﻘﻞ ﻋﻦ
ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣِ ﻤﺎ ﻳﺸﻌﺮ ﺑﻜﺬﺏ ﺃﻭ ﻣﻌﺼﻴﺔ ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻘﻮ ﹰﻻ ﺑﻄﺮﻳﻖ
ﺍﻵﺣﺎﺩ ﻓﻤﺮﺩﻭﺩ) ،(٣ﻭﻣﺎ ﻛﺎﻥ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻮﺍﺗﺮ ﻓﻤﺼﺮﻭﻑ ﻋﻦ ﻇﺎﻫﺮﻩ) (٤ﺇﻥ ﺃﻣﻜﻦ،
ﻭﺇ ﹼﻻ ﻓﻤﺤﻤﻮﻝ ﻋﻠﻰ ﺗﺮﻙ ﺍﻷﻭﱃ ،ﺃﻭ ﻛﻮﻧﻪ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ،ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﰲ
ﺍﻟﻜﺘﺐ ﺍﳌﺒﺴﻮﻃﺔ) .ﻭﺃﻓﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ) (٥ﳏ ﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ:
) (١ﻗﻮﻟﻪ] :ﻭﺍﳊ ﻖ ...ﺇﱁ[ ﻋﻨﺪ ﺍﻟﺸﺎﺭﺡ ﺑﺼﺪﺩ ﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻞ ﺍﻟﻮﺣﻲ ،ﻛﺄﻧﻪ ﺭﺩ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺗﻘﻴﺔ[ ﺃﻱ :ﺧﻮﻓﺎﹰ؛ ﻷﻥﹼ ﺇﻇﻬﺎﺭ ﺍﻹﺳﻼﻡ ﺣﻴﻨﺌﺬ ﺇﻟﻘﺎﺀ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﺘﻬﻠﻜﺔ ،ﻭ ﺭ ﺩ ﺑﺄﻧﻪ ﻳﻔﻀﻲ ﺇﱃ ﺇﺧﻔﺎﺀ
ﺍﻟﺪﻋﻮﺓ ﻭﺗﺮﻙ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺎﻟﻜﻠﻴﺔ؛ ﺇﺫ ﺃﻭﱃ ﺍﻷﻭﻗـﺎﺕ ﺑﺎﻟﺘﻘﻴـﺔ ﺍﺑﺘـﺪﺍﻉ ﺍﻟـﺪﻋﻮﺓ ﻟـﻀﻌﻒ ﺍﻟـﺪﺍﻋﻲ ﻭﺷـﻮﻛﺔ
ﺍﳌﺨﺎﻟﻒ ،ﻭﺃﻳﻀﺎﹰ ﻣﻨﻘﻮﺽ ﺑﺪﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﰲ ﺯﻣﻦ ﳕﺮﻭﺩ ﻭﻓﺮﻋﻮﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻠﻌﻨـﺔ
ﻣﻊ ﺷ ﺪﺓ ﺧﻮﻑ ﺍﳍﻼﻙ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" ﻭ"ﺍﳋﻴﺎﱄ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﻤﺮﺩﻭﺩ[ ﻓﻘﺪ ﺻ ﺮﺡ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷِﻳﻤﺔ ﺑﺄ ﹼﻥ ﻧﺴﺒﺔ ﺍﻟﺮﻭﺍﺓ ﺇﱃ ﺍﻟﻜﺬﺏ ﺃﻭ ﺍﳋﻄﺄ ﺃﻭﱃ ﻣـﻦ ﻧـﺴﺒﺔ
ﺍﻷﻧﺒﻴﺎﺀ ﺇﱃ ﺍﳌﻌﺎﺻﻲ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻓﻤﺼﺮﻭﻑ ﻋﻦ ﻇﺎﻫﺮﻩ[ ﺃﻱ :ﺑﻄﺮﻳﻖ ﺻـﺮﻑ ﺍﻟﻨﺒـﺴﺔ ﺇﱃ ﻏﲑﻫـﻢ ،ﻓـﺈﻥﹼ ﺍﳊﻤـﻞ ﻋﻠـﻰ ﺗـﺮﻙ ﺍﻷﻭﱃ
ﻭﳓﻮﻩ ﺻﺮﻑ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ،ﻭﻓﻴﻪ ﺗﻮﺟﻴﻪ ﺁﺧﺮ ﲝﻤﻞ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻣﺎ ﻋﺪﺍ ﺍﳋﺎ ﺹ ﺍﳌﻘﺎﺑﻞ" ١٢ .ﺧﻴﺎﱄ".
) (٥ﻗﻮﻟﻪ] :ﺃﻓﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ ...ﺇﱁ[ ﻻ ﻧﺰﺍﻉ ﻓﻴﻪ ﺑﻞ ﻫﺬﺍ ﻣِﻤﺎ ﺃﲨـﻊ ﻋﻠﻴـﻪ ،ﻭﺃﻣـﺎ ﻗﻮﻟـﻪ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ
ﻭﺳﹼﻠﻢ½ :ﻻ ﺗﻔ ﻀﻠﻮﱐ ﻋﻠﻰ ﻳﻮﻧﺲ¼ ﺍﳊﺪﻳﺚ ،ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻌﺮﺍﱐ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﻫﻮ ﺗﻮﺍﺿﻊ ﻣﻨﻪ ﺻﹼﻠﻰ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻭﺇﻻﹼ ﻓﻬﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﺃﻓﻀﻞ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺫﻟﻚ ﻟﻴﺼ ﺢ ﻟﻪ ﲤﺎﻡ ﺍﻟﺸﻜﺮ ،ﻓﺈﻧـﻪ ﺃﺷـﻜﺮ
ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﷲ ،ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻﹼ ﲟﻌﺮﻓﺘﻪ ﻛﻞﹼ ﻣﺎ ﺃﻧﻌـﻢ ﺍﷲ ﺑـﻪ ﻋﻠﻴـﻪ ،ﻓـﺎﻓﻬﻢ ،ﻭﻣﻌـﲎ ﺍﳊـﺪﻳﺚ ½ﻻ
Å
! "٣٠٩
﴿ﻛﹸﻨﺘ ﻢ ﺧﻴﺮ ﹸﺃﻣﺔ ﺃﹸﺧِ ﺮﺟ ﺖ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١١٠ :ﺍﻵﻳﺔ ،ﻭﻻ ﺷﻚ ﺃ ﹼﻥ ﺧﲑﻳﺔ#
ﺍﻷﻣﺔ ﲝﺴﺐ ﻛﻤﺎﳍﻢ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺫﻟﻚ ﺗﺎﺑﻊ ﻟﻜﻤﺎﻝ ﻧﺒﻴﻬﻢ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻮﻧﻪ.
ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻭﻻ ﻓﺨﺮ) (١ﱄ¼ ﺿﻌﻴﻒ؛ ﻷﻧﻪ
ﻻ ﻳﺪﻝﹼ) (٢ﻋﻠﻰ ﻛﻮﻧﻪ ﺃﻓﻀﻞ ﻣﻦ ﺁﺩﻡ ﺑﻞ ﻣﻦ ﺃﻭﻻﺩﻩ) .ﻭﺍﳌﻼﺋﻜﺔ) (٣ﻋﺒﺎﺩ ﺍﷲ
ﺗﻌﺎﱃ ﻋﺎﻣﻠﻮﻥ ﺑﺄﻣﺮﻩ() (٤ﻋﻠﻰ ﻣﺎ ﺩﻝﹼ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻻﹶ ﻳ ﺴِﺒﻘﹸﻮﻧﻪ ﺑِﺎﹾﻟﻘﹶ ﻮ ِﻝ
ﻭ ﻫ ﻢ ِﺑﺄﹶﻣﺮِﻩِ ﻳ ﻌ ﻤﻠﹸﻮﻥﹶ﴾]ﺍﻷﻧﺒﻴﺎﺀ ،[٢٧ :ﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻻﹶﻳ ﺴﺘﻜﹾِﺒ ﺮﻭ ﹶﻥ ﻋ ﻦ ﻋِﺒﺎﺩِﺗِﻪ
ﺗﻔﻀﻠﻮﱐ ﻣﻦ ﺫﻭﺍﺕ ﺃﻧﻔﺴﻜﻢ ﳉﻬﻠﻜﻢ ﺑﺎﻷﻣﺮ¼ ﻭﻟﻴﺲ ﻣﻌﻨﺎﻩ ﻻ ﺗﻔ ﻀﻠﻮﱐ ﻣﻄﻠﻘﺎﹰ ،ﻓﺈﻧﻪ ﻣﻦ ﻓـﻀﻠﻪ ﻟﺘﻔـﻀﻴﻞ
ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻓﻘﺪ ﺃﺻﺎﺏ" .ﺍﻟﻴﻮﺍﻗﻴﺖ"١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﻓﺨﺮ[ ﺃﻱ :ﻻ ﺃﻗﻮﻝ ﻫﺬﺍ ﻓﺨﺮﺍﹰ ،ﻭﻟﻜﻦ ﺗﺒﻠﻴﻐﹰﺎ ﻟﻠﺤ ﻖ' ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻷﻧﻪ ﻻ ﻳﺪﻝﹼ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﳋﻴﺎﱄ :ﻭﻗﺪ ﻳﻘﺎﻝ :ﺍﳌﺮﺍﺩ ﺑﺄﻭﻻﺩ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ ﰲ ﺍﻟﻌـﺮﻑ
ﻫﻮ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ ،ﻭﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﺃﻳﻀﺎﹰ ،ﻭﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ،ﻭﻗﺪ ﻳﻮﺟﻪ ﺃﻳﻀﹰﺎ ﺑـﺄ ﹼﻥ ﰲ ﺃﻭﻻﺩﻩ ﻣـﻦ ﻫـﻮ ﺃﻓـﻀﻞ ﻣﻨـﻪ
ﻭﻫﻮ ﻧﻮﺡ ﺃﻭ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻭ ﻣﻮﺳﻰ ﺃﻭ ﻋﻴﺴﻰ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ ﺍﻟـﺴﻼﻡ ﻋﻠـﻰ ﺍﺧـﺘﻼﻑ ﺍﻷﻗـﻮﺍﻝ،
ﻭﺍﻷﻭﱃ ﺃﻥ ﻳﺴﺘﺪﻝﹼ ﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺃﻧﺎ ﺃﻛﺮﻡ ﺍﻷ ﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻋﻨﺪ ﺍﷲ ﻭﻻ ﻓﺨﺮ ﱄ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﳌﻼﺋﻜﺔ ...ﺇﱁ[ ﲨﻊ ﻣﻼﻙ ﻋﻠﻰ ﺍﻷﺻﻞ ،ﻛﺎﻟﺸﻤﺎﺋﻞ ﲨﻊ ﴰﺎﻝ ،ﻭﺍﻟﺘﺎﺀ ﻟﺘﺎﻧﻴﺚ ﺍﳉﻤﻊ ﻭﻫﻮ
ﻣﻘﻠﻮﺏ ﻣﺎﻟﻚ ﻣﻦ ﺍﻷﻟﻮﻛﺔ ﻭﻫﻲ ﺍﻟﺮﺳﺎﻟﺔ؛ ﻷﹼـﻢ ﻭﺳـﺎﺋﻂ ﺑـﲔ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺑـﲔ ﺍﻟﻨـﺎﺱ ﻓﻬـﻢ ﺭﺳـﻞ ﺍﷲ ﺃﻭ
ﻛﺎﻟﺮﺳﻞ ﺇﻟﻴﻬﻢ ،ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻘﻼﺀ ﰲ ﺣﻘﻴﻘﺘﻬﻢ ،ﻓﺬﻫﺐ ﺃﻛﺜﺮ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺃ ﹼﺎ ﺃﺟﺴﺎﻡ ﻟﻄﻴﻔﺔ ﻗﺎﺩﺭﺓ ﻋﻠـﻰ
ﺍﻟﺘﺸﻜﹼﻞ ﺑﺄﺷﻜﺎﻝ ﳐﺘﻠﻔﺔ ،ﻭﺯﻋﻢ ﺍﳊﻜﻤـﹰﺎﺀ ﺃـﺎ ﺟـﻮﺍﻫﺮ ﳎـ ﺮﺩﺓ ﳐﺎﻟﻔـﺔ ﻟﻠﻨﻔـﻮﺱ ﺍﻟﻨﺎﻃﻘـﺔ ﰲ ﺍﳊﻘﻴﻘـﺔ،
ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﻗﺴﻤﲔ ،ﻗﺴﻢ ﺷﺄﻢ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﻣﻌﺮﻓﺔ ﺍﳊ ﻖ ﻭﺍﻟﺘﻨـ ﺰﻩ ﻋﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻐﲑﻩ ،ﻭﻫـﻢ ﺍﻟﻌﻠﹼﻴـﻮﻥ
ﻭﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﻮﻥ ،ﻭﻗﺴﻢ ﻳﺪﺑﺮ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﺑﻪ ﺍﻟﻘﻀﺎﺀ ،ﻭﻫﻢ ﺍﳌـﺪﺑﺮﺍﺕ
ﺃﻣﺮﺍﹰ ،ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﻴﻀﺎﻭ ﻱ ﰲ ﺗﻔﺴﲑﻩ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻋﺎﻣﻠﻮﻥ ﺑﺄﻣﺮﻩ[ ﻳﺮﻳﺪ ﺃﹼﻢ ﻣﻌﺼﻮﻣﻮﻥ ،ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﻋﺼﻤﺘﻬﻢ ﻓﺎﳌﺨﺘﺎﺭ ﺃﹼـﻢ ﻣﻌـﺼﻮﻣﻮﻥ ﻋـﻦ
ﻛﻞﹼ ﻣﻌﺼﻴﺔ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ :ﺍﻟﻌﺼﻤﺔ ﺧﺎ ﺻﺔ ﺑﺎﳌﺮﺳﻠﲔ ﺍﳌﻘﺮﺑﲔ ﻣﻨﻬﻢ" ١٢ .ﻥ"
! "٣١٠
ﻭﻻﹶ ﻳ ﺴﺘﺤﺴِﺮﻭﻥﹶ﴾]ﺍﻷﻧﺒﻴﺎﺀ) .[١٩ :ﻭﻻ ﻳﻮﺻﻔﻮﻥ ﺑﺬﻛﻮﺭﺓ ﻭﻻ ﺃﻧﻮﺛﺔ(؛ ﺇﺫ ﻟﹶﻢ#
ﻳﺮﺩ ﺑﺬﻟﻚ ﻧﻘﻞ ﻭﻻ ﺩﻝﹼ ﻋﻠﻴﻪ ﻋﻘﻞ ،ﻭﻣﺎ ﺯﻋﻢ ﻋﺒﺪﺓ ﺍﻷﺻﻨﺎﻡ ﺃﹼﻢ ﺑﻨﺎﺕ ﺍﷲ
ﺗﻌﺎﱃ ﳏﺎﻝ ﺑﺎﻃﻞ) (١ﻭﺇﻓﺮﺍﻁ ﰲ ﺷﺄِﻧﻬﻢ،ﻛﻤﺎ ﺃ ﹼﻥ ﻗﻮﻝ ﺍﻟﻴﻬﻮﺩ) :(٢ﺇﻥﹼ ﺍﻟﻮﺍﺣﺪ
ﻓﺎﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻗﺪ ﻳﺮﺗﻜﺐ ﺍﻟﻜﻔﺮ ،ﻭﻳﻌﺎﻗﺒﻪ ﺍﷲ ﺑﺎﳌﺴﺦ ﺗﻔﺮﻳﻂ ﻭﺗﻘﺼﲑ ﰲ
ﺣﺎِﻟﻬﻢ ،ﻓﺈﻥ ﻗﻴﻞ :ﺃﻟﻴﺲ ﻗﺪ ﻛﻔﺮ ﺇﺑﻠﻴﺲ ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺑﺪﻟﻴﻞ ﺻ ﺤﺔ
ﺍﺳﺘﺜﻨﺎﺋﻪ) (٣ﻣﻨﻬﻢ ،ﻗﻠﻨﺎ :ﻻ ﺑﻞ ﻛﺎﻥ ﻣﻦ ﺍﳉ ﻦ ﻓﻔﺴﻖ ﻋﻦ ﺃﻣﺮ ﺭﺑﻪ ،ﻟﻜﻨﻪ ﻟﹶﻤﺎ ﻛﺎﻥ
ﰲ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﰲ ﺑﺎﺏ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺭﻓﻌﺔ ﺍﻟﺪﺭﺟﺔ ﻭﻛﺎﻥ ﺟﻨﻴﺎ ﻭﺍﺣﺪﺍﹰ ﻣﻐﻤﻮﺭﹰﺍ
ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﺻﺢ ﺍﺳﺘﺜﻨﺎﺅﻩ) (٤ﻣﻨﻬﻢ ﺗﻐﻠﻴﺒﺎﹰ ،ﻭﺃﻣﺎ ﻫﺎﺭﻭﺕ ﻭﻣﺎﺭﻭﺕ) (٥ﻓﺎﻷﺻﺢ
) (١ﻗﻮﻟﻪ] :ﳏﺎﻝ ﺑﺎﻃﻞ[ ﺭ ﺩﻩ ﺍﷲ ﺑﻘﻮﻟﻪ﴿ :ﹶﻟﻴ ﺴﻤﻮﻥﹶ ﺍﻟﹾﻤﻼﹶِﺋﻜﹶﺔﹶ ﺗﺴﻤِﻴﺔﹶ ﺍﻷُﻧﺜﹶﻰ ﻭﻣﺎ ﻟﹶ ﻬﻢ ﺑِِﻪ ِﻣﻦ ﻋِﻠﹾ ٍﻢ﴾]ﺍﻟﻨﺠﻢ،[٢٧ :
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ﺟﻌﻠﹸﻮﺍ ﺍﻟﹾﻤﻼﹶِﺋ ﹶﻜﹶﺔ ﺍﻟﱠﺬِﻳ ﻦ ﻫﻢ ﻋِﺒﺎ ﺩ ﺍﻟ ﺮﺣﻤﻦِ ﺇِﻧﺎﺛﹰﺎ ﹶﺃﺷﻬِ ﺪﻭﺍ ﺧﹾﻠ ﹶﻘﻬ ﻢ ﺳﺘ ﹾﻜﺘ ﺐ ﺷﻬﺎﺩﺗﻬ ﻢ
ﻭﻳﺴﺄﹶﹸﻟﻮﻥﹶ﴾]ﺍﻟﺰﺧﺮﻑ [١٩ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃﻓﹶﹶﺄﺻﻔﹶﺎﻛﹸ ﻢ ﺭﺑ ﹸﻜﻢ ﺑِﺎﻟﹾﺒِﻨ ﲔ ﻭﺍﺗﺨ ﹶﺬ ِﻣﻦ ﺍﹾﻟ ﻤ ﹶﻼﺋِ ﹶﻜِﺔ ﺇِﻧﺎﺛﹰﺎ ِﺇﻧ ﹸﻜﻢ
ﻟﹶﺘﹸﻘﻮﻟﹸﻮ ﹶﻥ ﹶﻗ ﻮ ﹰﻻ ﻋ ِﻈﻴ ﻤﺎ﴾]ﺍﻹﺳﺮﺍﺀ [٤٠ :ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻗﻮﻝ ﺍﻟﻴﻬﻮﺩ ...ﺇﱁ[ ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣ ﻦ ﹶﻛﺎﻥﹶ ﻋ ﺪ ﻭﺍ ﻟِﻠﱠﻪِ ﻭﻣ ﹶﻼﺋِﻜﹶِﺘﻪِ ﻭ ﺭﺳِﻠِﻪ ﻭﺟِﺒﺮِﻳ ﹶﻞ
ﻭﻣِﻴ ﹶﻜﺎﻝﹶ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠﻪ ﻋ ﺪﻭ ﻟِﻠﹾﻜﹶﺎﻓِﺮِﻳ ﻦ﴾]ﺍﻟﺒﻘﺮﺓ١٢ .[٩٨ :
) (٣ﻗﻮﻟﻪ] :ﺑﺪﻟﻴﻞ ﺻ ﺤﺔ ﺍﺳﺘﺜﻨﺎﺋﻪ[ ﺇﺫ ﺍﻷﺻﻞ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻫﻮ ﺍﻹﺗﺼﺎﻝ ،ﻭﺃﻳﻀﹰﺎ ﻟـﻮﱂ ﻳﻨـﺪﺭﺝ ﰲ ﺍﳌﻼﺋﻜـﺔ ﱂ
ﻳﺘﻨﺎﻭﻟﻪ ﺃﻣﺮﻫﻢ ﺑﺎﻟﺴﺠﻮﺩ ،ﻓﻠﻢ ﻳﻮﺟﺪ ﻓﺴﻘﻪ ﻋﻦ ﺃﻣﺮ ﺭﺑﻪ ،ﻭﻗﺪ ﳚﺎﺏ ﺑﺄ ﹼﻥ ﺃﻣﺮ ﺍﻷﻋﻠـﻰ ﻳﺘـﻀﻤﻦ ﺃﻣـﺮ ﺍﻷﺩﱏ
ﺑﻼ ﻣﺮﻳﺔ" ١٢ .ﺧﻴﺎﱄ".
) (٤ﻗﻮﻟﻪ] :ﺻﺢ ﺍﺳﺘﺜﻨﺎﺋﻪ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﻣﻦ ﺍﳉﻦ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹶﺎ ﹶﻥ ﻣِ ﻦ ﺍﹾﻟﺠِ ﻦ ﹶﻓﻔﹶﺴﻖ ﻋ ﻦ
ﹶﺃ ﻣ ِﺮ ﺭﺑﻪِ﴾]ﺍﻟﻜﻬﻒ ،[٥٠ :ﻭﺻ ﺢ ﺍﻻﺳﺘﺜﻨﺎﺀ ،ﻭﺗﻨﺎﻭﻟﻪ ﺍﻷﻣﺮ ﺑﺎﻟـﺴﺠﻮﺩ ﻟﻠﻐﻠﺒـﺔ ،ﺃﻱ :ﺃﻧـﻪ ﻛـﺎﻥ ﻣـﺄﻣﻮﺭﺍﹰ ﻣـﻊ
ﺍﳌﻼﺋﻜﺔ ،ﻟﻜﻦ ﻋﺒﺮ ﻋﻦ ﺍﻤﻮﻉ ﺑﺎﳌﻼﺋﻜﺔ ﺗﻐﻠﻴﺒﺎﹰ ،ﻛﺬﺍ ﳛﺼﻞ ﻣﻦ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻫﺎﺭﻭﺕ ﻭﻣﺎﺭﻭﺕ[ ﳘﺎ ﻣﻠﻜﺎﻥ ﻧﺰﻻ ﺑــ½ﺑﺎﺑـﻞ¼ ﻗﺮﻳـﺔ ﺑــ½ﺍﻟﻌـﺮﺍﻕ¼ ،ﺍﲰـﺎﻥ ﺃﻋﺠﻤﻴـﺎﻥ ﺑﺪﻻﻟـﺔ ﻣﻨـﻊ
!٣١١ ﺻﺮﻓﻬﻤﺎ ﻟﻠﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﺠﻤﺔ" ١٢ .ﺷﺮﺡ ﺍﻟﺸﻔﺎ" ﻟﻠﻤﻼﹼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ".
ﺃﻤﺎ ﻣﻠﻜﺎﻥ ﱂ ﻳﺼﺪﺭ ﻋﻨﻬﻤﺎ ﻛﻔﺮ) (١ﻭﻻ ﻛﺒﲑﺓ ،ﻭﺗﻌﺬﻳﺒﻬﻤﺎ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﻭﺟﻪ#
ﺍﳌﻌﺎﺗﺒﺔ ﻛﻤﺎ ﻳﻌﺎﺗﺐ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺰﹼﻟﺔ ﻭﺍﻟﺴﻬﻮ ،ﻭﻛﺎﻧﺎ ﻳﻌﻈﺎﻥ ﺍﻟﻨﺎﺱ
ﻭﻳﻘﻮﻻﻥِ﴿ :ﺇﻧﻤﺎ ﻧﺤﻦ ﻓِﺘﻨﺔﹲ ﹶﻓ ﹶﻼ ﺗ ﹾﻜﻔﹸﺮ]﴾ﺍﻟﺒﻘﺮﺓ [١٠٢ :ﻭﻻ ﻛﻔﺮ ﰲ ﺗﻌﻠﻴﻢ
ﺍﻟﺴﺤﺮ ،ﺑﻞ ﰲ ﺍﻋﺘﻘﺎﺩﻩ ﻭﺍﻟﻌﻤﻞ ﺑﻪ) .ﻭﷲ ﺗﻌﺎﱃ ﻛﺘﺐ) (٢ﺃﻧـﺰﳍﺎ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻪ
ﻭﺑﻴﻦ ﻓﻴﻬﺎ ﺃﻣﺮﻩ ﻭﻴﻪ ﻭﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ( ﻭﻛﹼﻠﻬﺎ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﻭﺍﺣﺪ)،(٣
) (١ﻗﻮﻟﻪ] :ﱂ ﻳﺼﺪﺭ ﻋﻨﻬﻤﺎ ﻛﻔﺮ ...ﺇﱁ[ ﺃﻣﺎ ﺍﻵﺛﺎﺭ ﺍﳌﺮﻭﻳﺔ ﰲ ﻗـﺼﺔ ﺯﻫـﺮﺓ ،ﻓﻘـﺪ ﻗـﺎﻝ ﺍﻟﻘﺎﺿـﻲ ﻋﻴـﺎﺽ ﰲ
"ﺍﻟﺸﻔﺎ" :ﺇ ﹼﻥ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﱂ ﻳﺮﻭﻯ ﻣﻨﻬﺎ ﺷﻲﺀ ﻻ ﺳﻘﻴﻢ ﻭ ﻻ ﺻﺤﻴﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ
ﻭﺳﻠﹼﻢ ،ﻭ ﺇﳕﺎ ﺭﻭﻳﺖ ﻋﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻭ ﺍﻟﻨﺼﺎﺭﻯ ،ﻭ ﻛﺬﺍ ﻗﺎﻟﻪ ﺍﻟﺒﻴﻀﺎﻭﻱ ﰲ ﺗﻔﺴﲑﻩ ،ﻭﻟﻜﻦ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ
ﻣﻦ ﺻ ﺤﺤﻪ ﻋﻦ ﺍﻟﻨﱯ ،ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻭﺍﻟﻌﻼﹼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﻭﻗﺪ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ
ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭﻗﺎﻝ ﺍﻟﻌﻼﹼﻣـﺔ ﻋﻠـﻲ ﺍﻟﻘـﺎﺭﻱ ﰲ "ﺷـﺮﺡ ﺍﻟـﺸﻔﺎﺀ" :ﻭﻗـﺪ ﻗﻴـﻞ
ﳍﺬﻩ ﺍﻟﻘﺼﺔ ﻃﺮﻕ ﺗﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻟﺼﺤﺘﻬﺎ ،ﻓﺎﳉﻮﺍﺏ :ﺍﻟﺼﻮﺍﺏ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﰲ ﻋﺼﻤﺔ ﺍﳌﻼﺋﻜـﺔ ﺍﻟﻜـﺮﺍﻡ،
ﻭﻫﺬﺍﻥ ﻗﺪ ﺧﺮﺟﺎ ﻋﻦ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﺑﺈﻟﻘﺎﺀ ﻧﻌﺖ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺍﻟﺸﻬﻮﺓ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻠﻴﻬﻤـﺎ ،ﺍﺑـﺘﻼﺀ ﳍﻤـﺎ
ﰲ ﺍﻟﻘﻀﻴﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﷲ ﺗﻌﺎﱃ ﻛﺘﺐ ...ﺇﱁ[ ﺫﻛﺮ ﺃﺑﻮ ﻣﻌﲔ ﺍﻟﻨﺴﻔﻲ ﰲ ﻋﻘﺎﺋﺪﻩ :ﻧﺰﻝ ﻋﻠﻰ ﺷـﻴﺚ ﺑـﻦ ﺁﺩﻡ ﲬـﺴﻮﻥ
ﺻﺤﻴﻔﺔ ،ﻭﻋﻠﻰ ﺇﺩﺭﻳﺲ ﺛﻼﺛﻮﻥ ﻭﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻋﺸﺮ ﻭ ﻋﻠﻰ ﻣﻮﺳﻰ ﻗﺒﻞ ﻏﺮﻕ ﻓﺮﻋﻮﻥ ﻋﺸﺮ ،ﺛﹸ ﻢ ﺃﻧﺰﻝ ﻋﻠﻴﻪ
½ﺍﻟﺘﻮﺭﺍﺓ¼ ،ﻭﻋﻠﻰ ﻋﻴﺴﻰ ½ﺇﳒﻴﻞ¼ ﻭﻋﻠﻰ ﺩﺍﻭﺩ ½ﺍﻟﺰﺑﻮﺭ¼ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ½ﺍﻟﻘﺮﺁﻥ¼ ،ﻭﺫﻛﺮ
ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺁﺩﻡ ﻋﺸﺮ ﺑﺪﻝ ﻋﺸﺮ ﻣﻮﺳﻰ ،ﻭﻗﺎﻝ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ :ﻋﻠﻰ ﺇﺑـﺮﺍﻫﻴﻢ ﻋـﺸﺮﻳﻦ ﻭﱂ ﻳـﺬﻛﺮ ﻋـﺸﺮ
ﻣﻮﺳﻰ ،ﻭﻋﺪﺩ ﺍﻟﻜﺘﺐ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﺎﺋﺔ ﻭﺃﺭﺑﻊ ،ﻟﻜﻦ ﺍﻷﻓـﻀﻞ ﺃﻥ ﻻ ﳛـﺼﺮ ﺍﻟﻌـﺪﺩ ،ﻛﻤـﺎ ﰲ ﺍﻷﻧﺒﻴـﺎﺀ؛
ﻷ ﹼﻥ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻟﻴﺲ ﳍﺎ ﺳﻨﺪ ﻗﻮﻱ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻭﺍﺣﺪ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﻜﻞﹼ ﻣﺘﺤـﺪ ﻣـﻦ ﺣﻴـﺚ ﺇﻧـﻪ ﻛـﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺇﻥ ﺗﻔـﺎﻭﺕ ﻣـﻦ ﺣﻴﺜﻴـﺔ
ﺧﺼﻮﺻﻴﺎﺕ ﺍﻟﻨﻈﻢ ﺍﳌﻘﺮﻭ ،ﻓﻌﻄﻒ ﺍﻟﺘﻔﺎﻭﺕ ﻋﻠﻰ ﺍﻟﺘﻌ ﺪﺩ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻌﻄﻒ ﺍﻟﺘﻔﺴﲑﻱ ،ﻭﻟـﻚ ﺃﻥ ﺗﻘـﻮﻝ:
Å
! "٣١٢
ﻭﺇﳕﺎ ﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻟﻨﻈﻢ ﺍﳌﻘﺮ ﻭ ﺍﳌﺴﻤﻮﻉ ،ﻭﺑِﻬﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻛﺎﻥ#
ﺍﻷﻓﻀﻞ ﻫﻮ "ﺍﻟﻘﺮﺁﻥ" ،ﹸﺛﻢ" ﺍﻟﺘﻮﺭﺍﺓ" ﻭ"ﺍﻹﳒﻴﻞ" ﻭ"ﺍﻟﺰﺑﻮﺭ" ،ﻛﻤﺎ ﺃ ﹼﻥ ﺍﻟﻘﺮﺁﻥ
ﻛﻼﻡ ﻭﺍﺣﺪ ﻻﻳﺘﺼ ﻮﺭ ﻓﻴﻪ ﺗﻔﻀﻴﻞ ،ﺛﹸ ﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﺍﺀﺓ ﻭ ﺍﻟﻜﺘﺎﺑﺔ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ
ﺑﻌﺾ ﺍﻟﺴﻮﺭ ﺃﻓﻀﻞ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ) ،(١ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻔﻀﻴﻞ ﺃﻥﹼ ﻗﺮﺍﺀﺗﻪ
ﺃﻓﻀﻞ ﻟِ ﻤﺎ ﺃﻧﻪ ﺃﻧﻔﻊ ،ﺃﻭ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﺃﻛﺜﺮ .ﺛﹸ ﻢ ﺍﻟﻜﺘﺐ ﻗﺪ ﻧﺴﺨﺖ
ﺑﺎﻟﻘﺮﺁﻥ ﺗﻼﻭﺎ ﻭﻛﺘﺎﺑﺘﻬﺎ ﻭﺑﻌﺾ ﺃﺣﻜﺎﻣﻬﺎ)) .(٢ﻭﺍﳌﻌﺮﺍﺝ) (٣ﻟﺮﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ
ﻛﻠﹼﻬﺎ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻱ :ﺩﺍﻝﹼ ﻋﻠﻴﻪ ،ﻓﻤﻌﲎ ﺍﻟﻮﺣﺪﺓ ﻇﺎﻫﺮ ،ﻭﺍﻷ ﻭﻝ ﺃﻧﺴﺐ ﺑﻘﻮﻟﻪ ،ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﻛـﻼﻡ
ﻭﺍﺣﺪ"١٢ .ﺧﻴﺎﱄ"
) (١ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ[ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ½ :ﺇ ﹼﻥ ﻟﻜﻞﹼ ﺷﻲﺀ ﻗﻠﺒﺎ ﻭﻗﻠـﺐ ﺍﻟﻘـﺮﺁﻥ
ﻳﺲ¼ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ .ﻭﻗﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ½ :ﺇﺫﺍ ﺯﻟﺰﻟﺖ¼ ﺗﻌﺪﻝ ﻧﺼﻒ ﺍﻟﻘﺮﺁﻥ ،ﻭ½ﻗـﻞ ﻫـﻮ ﺍﷲ
ﺃﺣﺪ¼ ﺗﻌﺪﻝ ﹸﺛﻠﺚ ﻗﺮﺁﻥ ،ﻭ﴿ﻗﹸ ﹾﻞ ﻳﺎ ﹶﺃﻳ ﻬﺎ ﺍﻟﹾﻜﹶﺎِﻓ ﺮﻭ ﹶﻥ﴾]ﺍﻟﻜﺎﻓﺮﻭﻥ [١ :ﺭﺑﻊ ﺍﻟﻘـﺮﺁﻥ¼ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣـﺬﻱ ﻋـﻦ ﺍﺑـﻦ
ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻌﺾ ﺃﺣﻜﺎﻣﻬﺎ[ ﻻ ﻛﹼﻠﻬﺎ ﺇ ﹼﻻ ﺃﻧﺎ ﻻ ﻧﻌﻤﻞ ﻣﻨﻬﺎ ﺇ ﹼﻻ ﲟﺎ ﻗﺼﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ
ﻭﺳﻠﹼﻢ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺍﳌﻌﺮﺍﺝ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﺸﻔﺎ" :ﺫﻛﺮ ﺍﻟﻨـﻮﻭ ﻱ ﺃ ﹼﻥ ﻣﻌﻈﹼـﻢ ﺍﻟـﺴﻠﻒ
ﻭﲨﻬﻮﺭ ﺍﶈ ﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻹﺳﺮﺍﺀ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﺑﺴﺘﺔ ﻋﺸﺮ ﺷﻬﺮﹰﺍ ،ﻭﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ :ﺍﻹﲨﺎﻉ
ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﺑـ½ﻣ ﹼﻜﺔ¼ ،ﻭﺍﻟﺬﻱ ﳔﺘﺎﺭﻩ ﻣﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﳏ ﻤﺪ ﺍﻟﺪﻣﻴﺎﻃﻲ ﺃﻧﻪ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺴﻨﺔ ،ﻭﻫﻮ ﰲ
ﺍﻟﺮﺑﻴﻊ ﺍﻷ ﻭﻝ ،ﺍﻧﺘﻬﻰ .ﻭﺭﻭﻯ ﺍﻟـﺴﻴﺪ ﲨـﺎﻝ ﺍﻟـﺪﻳﻦ ﺍﶈـﺪﺙ ﰲ "ﺭﻭﺿـﺔ ﺍﻷﺣﺒـﺎﺏ" ﺃﻧـﻪ ﻛـﺎﻥ ﰲ ﺳـﺒﻌﺔ
ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ ﺭﺟﺐ ﻋﻠﻰ ﻭﻓﻖ ﻣﺎ ﻫـﻢ ﻋﻠﻴـﻪ ﰲ ﺍﳊـﺮﻣﲔ ﺍﻟـﺸﺮﻳﻔﲔ ﻣـﻦ ﺍﻟﻌﻤـﻞ ،ﻭﻗﻴـﻞ :ﰲ ﺍﻟﺮﺑﻴـﻊ
!٣١٣ ﺍﻵﺧﺮ ،ﻭﻗﻴﻞ :ﰲ ﺭﻣﻀﺎﻥ ،ﻭﻗﻴﻞ :ﰲ ﺷﻮﺍﻝ"١٢ .
ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﻴﻘﻈﺔ ﺑﺸﺨﺼﻪ) (١ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﹸﺛ ﻢ ﺇﱃ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻌﻠﻰ#
ﺣﻖ (ﺃﻱ :ﺛﺎﺑﺖ ﺑﺎﳋﱪ ﺍﳌﺸﻬﻮﺭ) ،(٢ﺣﱴ ﺃﻥﹼ ﻣﻨﻜﺮﻩ ﻳﻜﻮﻥ ﻣﺒﺘﺪﻋﺎﹰ ﻭﺇﻧﻜﺎﺭﻩ
ﻭﺍﺩﻋﺎﺀ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺇﳕﺎ ﻳﺒﺘﲎ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻟﻔﻼﺳﻔﺔ) ،(٣ﻭﺇﻻﹼ ﻓﺎﳋﺮﻕ ﻭﺍﻻﻟﺘﻴﺎﻡ
ﻋﻠﻰ ﺍﻟﺴﻤﻮﺍﺕ ﺟﺎﺋﺰ) ،(٤ﻭﺍﻷﺟﺴﺎﻡ ﻣﺘﻤﺎﺛﻠﺔ ﻳﺼﺢ ﻋﻠﻰ ﻛﻞﹼ ﻣﺎ ﻳﺼ ﺢ ﻋﻠﻰ
ﺍﻵﺧﺮ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﳌﻤﻜﻨﺎﺕ ﻛﹼﻠﻬﺎ ،ﻓﻘﻮﻟﻪ½ :ﰲ ﺍﻟﻴﻘﻈﺔ¼ ﺇﺷﺎﺭﺓ ﺇﱃ
ﺍﻟﺮ ﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃ ﹼﻥ ﺍﳌﻌﺮﺍﺝ ﻛﺎﻥ ﰲ ﺍﳌﻨﺎﻡ ،ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺍﳌﻌﺮﺍﺝ ﻓﻘﺎﻝ :ﻛﺎﻧﺖ ﺭﺅﻳﺎ ﺻﺎﳊﺔ ،ﻭﺭﻭﻱ ﻋﻦ
ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ ﹼﺎ ﻗﺎﻟﺖ :ﻣﺎ ﻓﻘﺪ ﺟﺴﺪ ﳏ ﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﻠﺔ
ﺍﳌﻌﺮﺍﺝ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿ :ﻭﻣﺎﺟﻌﹾﻠﻨﺎ ﺍﻟﺮ ﺅﻳﺎ ﺍﱠﻟِﺘﻲ ﹶﺃ ﺭﻳﻨﺎ ﻙ ِﺇ ﱠﹶﻻ ِﻓﺘﻨﺔﹰ ِﻟﻠﻨﺎ ِﺱ﴾
) (١ﻗﻮﻟﻪ] :ﰲ ﺍﻟﻴﻘﻈﺔ ﺑﺸﺨﺼﻪ[ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﺸﻔﺎ" ،ﻗﺎﻟﻮﺍ :ﻛﺎﻥ ﺍﻹﺳـﺮﺍﺀ ﻣـ ﺮﺗﲔ ،ﻣـ ﺮﺓ ﰲ
ﻧﻮﻣﺔ ﻭﻣ ﺮﺓ ﰲ ﻳﻘﻈﺔ ﺑﺒﺪﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ،ﺍﻧﺘﻬﻰ .ﻭﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻘﺎﻝ :ﺇﺳـﺮﺍﺅﻩ ﺍﻟﺮﻭﺣـﻲ ﻛـﺎﻥ
ﻣ ﺮﺍﺕ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﺍﳌﻜﺎﺷﻔﺎﺕ ﰲ ﺍﻟﻴﻘﻈﺎﺕ ﻭﺍﳌﻨﺎﻣﺎﺕ ،ﻭﺃﻣﺎ ﺇﺳﺮﺍﺀﻩ ﺍﳉﺴﺪﻱ ﻓﻤﺮﺓ ﻭﺍﺣﺪﺓ ﲢﻘﻴﻘﹰﺎ ﻟﺘﻠﻚ
ﺍﳌﻘﺎﻣﺎﺕ ﻭﺍﳊﺎﻻﺕ ﻣﻊ ﺍﻟﺰﻳﺎﺩﺓ ﺍﳊﺎﺻﻠﺔ ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﺮﺅﻳﺔ ﻭﺳﺎﺋﺮ ﺍﻟﺪﺭﺟﺎﺕ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺛﺎﺑﺖ ﺑﺎﳋﱪ ﺍﳌﺸﻬﻮﺭ[ ﻭﻳﻔﻬﻢ ﻣﻨﻪ ﺃ ﹼﻥ ﺍﳌﻌﺮﺍﺝ ﻣـﻦ ﺍﻟـﺴﻤﺎﺀ ﺃﻳـﻀﹰﺎ ﻣـﺸﻬﻮﺭ ،ﻭﻣـﺎ ﺛﺒـﺖ ﺑﻄﺮﻳـﻖ
ﺍﻷﺣﺎﺩ ﻫﻮ ﺧﺼﻮﺻﻴﺔ ﻣﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﳉﻨﺔ ﺃﻭ ﻏﲑﻫﺎ"١٢ .ﺧﻴﺎﱄ"
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻟﻔﻼﺳﻔﺔ[ ﻣـﻦ ﻗـﻮﳍﻢ :ﺇﻥﹼ ﺍﻟﻔﻠـﻚ ﻻ ﻳﻘﺒـﻞ ﺍﻟﻜـﻮﻥ ﻭﺍﻟﻔـﺴﺎﺩ ﻭﺍﳋـﺮﻕ ﻭﺍﻻﻟﺘﻴـﺎﻡ ،ﻭ
ﻭﺟﻮﺩ ﻛﺮﺓ ﺍﻟﻨﺎﺭ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺟﺎﺋﺰ[ ﻷﻥﹼ ﺍﻟﻨﺼﻮﺹ ﺷﺎﻫﺪﺓ ﺑﻮﻗﻮﻋﻪ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﺇﺫﹶﺍ ﺍﻟﺴﻤﺎﺀُ ﺍﻧ ﺸﻘﱠ ﺖ﴾]ﺍﻻﻧﺸﻘﺎﻕ[١ :
ﻭ﴿ ﺇِﺫﹶﺍ ﺍﻟﺴﻤﺎُﺀ ﺍﻧﹶﻔ ﹶﻄ ﺮ ﺕ﴾]ﺍﻻﻧﻔﻄﺎﺭ ،[١ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﻮﻡ ﻧ ﹾﻄ ِﻮﻱ ﺍﻟـﺴ ﻤﺎﺀَ ﻛﹶ ﹶﻄـ ﻲ ﺍﻟـ ﺴ ِﺠ ﱢﻞ ﻟِﹾﻠ ﹸﻜﺘـﺐِ﴾
!٣١٤ ]ﺍﻷﻧﺒﻴﺎﺀ"١٢ .[١٠٤ :
]ﺍﻹﺳﺮﺍﺀ .[٦٠ :ﻭﺃﺟﻴﺐ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﺍﻟﺮﺅﻳﺎ ﺑﺎﻟﻌﲔ) ،(١ﻭﺍﳌﻌﲎ ﻣﺎ ﻓﻘﺪ)#(٢
ﺟﺴﺪﻩ ﻋﻦ ﺍﻟﺮﻭﺡ ،ﺑﻞ ﻛﺎﻥ ﻣﻊ ﺭﻭﺣﻪ ﻭﻛﺎﻥ ﺍﳌﻌﺮﺍﺝ ﻟﻠﺮﻭﺡ ﻭﺍﳉﺴﺪ ﲨﻴﻌﺎﹰ.
ﻭﻗﻮﻟﻪ½ :ﺑﺸﺨﺼﻪ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻛﺎﻥ ﻟﻠﺮﻭﺡ ﻓﻘﻂ ،ﻭﻻ
ﳜﻔﻰ ﺃﻥﹼ ﺍﳌﻌﺮﺍﺝ ﰲ ﺍﳌﻨﺎﻡ ﺃﻭ ﺑﺎﻟﺮﻭﺡ ﻟﻴﺲ ﻣِﻤﺎ ﻳﻨﻜﺮ ﻛﻞﹼ ﺍﻹﻧﻜﺎﺭ ،ﻭﺍﻟﻜﻔﺮﺓ
ﺃﻧﻜﺮﻭﺍ ﺃﻣﺮ ﺍﳌﻌﺮﺍﺝ ﻏﺎﻳﺔ ﺍﻹﻧﻜﺎﺭ ،ﺑﻞ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﺭﺗﺪﻭﺍ ﺑﺴﺒﺐ
ﺫﻟﻚ ﻭﻗﻮﻟﻪ½ :ﺇﱃ ﺍﻟﺴﻤﺎﺀ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺮ ﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃ ﹼﻥ ﺍﳌﻌﺮﺍﺝ ﰲ
ﺍﻟﻴﻘﻈﺔ ﱂ ﻳﻜﻦ) (٣ﺇﻻﹼ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻋﻠﻰ ﻣﺎ ﻧﻄﻖ ﺑﻪ ﺍﻟﻜﺘﺎﺏ) ،(٤ﻭﻗﻮﻟﻪ:
) (١ﻗﻮﻟﻪ] :ﺍﳌﺮﺍﺩ ﺍﻟﺮﺅﻳﺎ ﺑﺎﻟﻌﲔ ...ﺇﱁ[ ﻭﺫﻟﻚ ﻷ ﹼﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃِ﴿ :ﻓﺘﻨـﹰﺔ ِﻟﻠﻨـﺎﺱِ﴾]ﺍﻹﺳـﺮﺍﺀ [٦٠ :ﻳﺆﻳـﺪ ﺃ ﹼـﺎ
ﺭﺅﻳﺎ ﻋﲔ ﻭﺇﺳﺮﺍﺀ ﲜﺴﺪﻩ ﺍﻟﺸﺮﻳﻒ؛ ﺇﺫ ﻟﻴﺲ ﰲ ﺍﳊﻠﻢ ﻓﺘﻨﺔ ﻭﻻ ﻳﻜﺬﺏ ﺑﻪ ﺃﺣﺪ؛ ﻷﻥﹼ ﻛﻞﹼ ﺃﺣﺪ ﻳﺮﻯ ﻣﺜـﻞ
ﺫﻟﻚ ﰲ ﻣﻨﺎﻣﻪ ﻣﻦ ﺍﻟﻜﻮﻥ ﰲ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﰲ ﺃﻗﻄﺎﺭ ﳐﺘﻠﻔﺔ ،ﻛﺬﺍ ﰲ "ﺍﻟﺸﻔﺎ" ﻭﻏﲑﻩ .ﻭﻗﺪ ﳚـﺎﺏ ﺃﻳـﻀﹰﺎ
ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﺭﺅﻳﺎ ﻫﺰﳝﺔ ﺍﻟﻜﻔﹼﺎﺭ ﰲ ﻏﺰﻭﺓ ﺑﺪﺭ ،ﻭﻗﻴـﻞ :ﻫـﻲ ﺭﺅﻳـﺎ ﺃﻧـﻪ ﺳـﻴﺪﺧﻞ ﻣﻜﹼـﺔ ،ﻛـﺬﺍ ﰲ "ﺍﳋﻴـﺎﱄ"
ﻭ"ﺍﻟﺸﻔﺎ" ﻭﺷﺮﺣﻪ ﻭﻏﲑﳘﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﳌﻌـﲎ ﻣـﺎ ﻓﻘـﺪ ...ﺇﱁ[ ﻗـﺎﻝ ﺍﳋﻴـﺎﱄ :ﻭﺍﻷﻭﱃ ﺃﻥ ﳚـﺎﺏ ﺑـﺄ ﹼﻥ ﺍﳌﻌـﺮﺍﺝ ﻛـﺎﻥ ﻣﻜـﺮﺭﹰﺍ ﻣـﺮﺓ
ﺑﺸﺨﺼﻪ ،ﻭﻣﺮﺓ ﺑﺮﻭﺣﻪ ،ﻭﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﻟﺜﺎﻧﻴﺔ ،ﺍﻧﺘﻬﻰ ،ﻗﻠﺖ :ﻭﺫﻟـﻚ ﻷ ﹼﻥ
ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ "ﺍﻟـﺸﻔﺎ" :ﱂ ﺗﻜـﻦ ﺣﻴﻨﺌـﺬ ﺯﻭﺟـﻪ ﺻـﹼﻠﻰ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻻ ﰲ ﺳﻦ ﻣﻦ ﻳﻀﺒﻄﻪ ،ﻭﻟﻌﹼﻠﻬﺎ ﱂ ﺗﻜﻦ ﻭﻟﺪﺕ ﺑﻌﺪ ﻋﻠﻰ ﺍﳋﻼﻑ ﰲ ﺍﻹﺳﺮﺍﺀ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﳌﻌﺮﺍﺝ ﰲ ﺍﻟﻴﻘﻈﺔ ﱂ ﻳﻜﻦ ...ﺇﱁ[ ﻭﺇﳕﺎ ﻗﺼﺪﻫﻢ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﻫﺬﺍ ﻳـﺸﺒﻪ
ﻗﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﻟﺸﻔﺎ" ﻟﻠﻌﻼﹼﻣﺔ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻧﻄﻖ ﺑﻪ ﺍﻟﻜﺘﺎﺏ[ ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺳﺒﺤﺎﻥﹶ ﺍﱠﻟ ِﺬﻱ ﺃﹶﺳ ﺮﻯ ﺑِﻌﺒﺪِِﻩ ﻟﹶﻴ ﹰﻼ ﻣِـ ﻦ ﺍﻟﹾﻤـ ﺴﺠِﺪِ ﺍﻟﹾﺤـﺮﺍِﻡ ِﺇﹶﻟـﻰ
ﺍﹾﻟﻤ ﺴﺠِﺪِ ﺍ َﻷﻗﹾ ﺼﻰ﴾]ﺍﻹﺳﺮﺍﺀ ،[١ :ﻓﺠﻌﻞ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﻏﺎﻳـﺔ ﺍﻹﺳـﺮﺍﺀ ﺍﻟـﺬﻱ ﻭﻗـﻊ ﺍﻟﺘﻌ ﺠـﺐ ﻓﻴـﻪ
ﺑﻌﻈﻴﻢ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﺘﻤﺪﺡ ﺑﺘﺸﺮﻳﻒ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺑـﻪ ﻭﺇﻇﻬـﺎﺭ ﺍﻟﻜﺮﺍﻣـﺔ ﻟـﻪ ،ﻭﻟـﻮ ﻛـﺎﻥ
ﺍﻹﺳﺮﺍﺀ ﲜﺴﺪﻩ ﺇﱃ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﻟﺬﻛﺮﻩ ﻓﻴﻜﻮﻥ ﺃﺑﻠﻎ ﰲ ﺍﳌﺪﺡ"١٢ .ﺷﻔﺎ"
! "٣١٥
½ﺛﹸ ﻢ ﺇﱃ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﺧﺘﻼﻑ ﺃﻗﻮﺍﻝ ﺍﻟﺴﻠﻒ ،ﻓﻘﻴﻞ :ﺇﱃ#
ﺍﳉﻨﺔ ،ﻭﻗﻴﻞ :ﺇﱃ ﺍﻟﻌﺮﺵ ،ﻭﻗﻴﻞ :ﺇﱃ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ،ﻭﻗﻴﻞ :ﺇﱃ ﻃﺮﻑ
ﺍﻟﻌﺎﱂ) .(١ﻓﺎﻹﺳﺮﺍﺀ ﻭﻫﻮ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳌﻘﺪﺱ ﻗﻄﻌﻲ(٢)
ﺛﺒﺖ ﺑﺎﻟﻜﺘﺎﺏ ،ﻭﺍﳌﻌﺮﺍﺝ ﻣﻦ ﺍﻷﺭﺽ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻣﺸﻬﻮﺭ) ،(٣ﻭ ﻣﻦ ﺍﻟﺴﻤﺎﺀ
ﺇﱃ ﺍﳉﻨﺔ ﺃﻭ ﺇﱃ ﺍﻟﻌﺮﺵ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﺁﺣﺎﺩ ،ﺛﹸ ﻢ ﺍﻟﺼﺤﻴﺢ) (٤ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺇﳕﺎ ﺭﺃﻯ ﺭﺑﻪ ﺑﻔﺆﺍﺩﻩ ﻻ ﺑﻌﻴﻨﻪ) .ﻭﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﺣ ﻖ() (٥ﻭﺍﻟﻮ ﹼﱄ ﻫﻮ ﺍﻟﻌﺎﺭﻑ
) (١ﻗﻮﻟﻪ] :ﻃﺮﻑ ﺍﻟﻌﺎﱂ[ ﺃﻱ :ﺎﻳﺔ ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ ﻟﻴﺲ ﻭﺭﺍﺋﻬﺎ ﻣﻜﺎﻥ ﻭﻻ ﻫﻮﺍﺀ ﺑﻞ ﺍﻟﻌﺪﻡ ﺍﻟﺼﺮﻑ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻗﻄﻌ ﻲ[ ﻷﻧﻪ ﺛﺒﺖ ﺑﻨ ﺺ ﻗﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ ،ﻣﻊ ﻛﻮﻧﻪ ﻗﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻴﻪ ،ﻓﻤﻦ ﺃﻧﻜﺮﻩ ﻓﻬﻮ ﻛﺎﻓﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﺸﻬﻮﺭ[ ﻓﻤﻦ ﺃﻧﻜﺮﻩ ﻓﻬﻮ ﺿﺎﻝﹼ١٢ .
) (٤ﻗﻮﻟﻪ] :ﹸﺛﻢ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ...ﺇﱁ[ ﻫﺬﺍ ﳜﺎﻟﻒ ﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ "ﺷﺮﺡ ﻣﺴﻠﻢ" ﻣﻦ ﺃ ﹼﻥ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ
ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﺭﺃﻯ ﺭﺑﻪ ﺑﻌﻴﲏ ﺭﺃﺳـﻪ ﻟﻴﻠـﺔ ﺍﻹﺳـﺮﺍﺀ ﳊـﺪﻳﺚ ﺍﺑـﻦ
ﻋﺒﺎﺱ ﻭﻏﲑﻩ ﻣِﻤﺎ ﺗﻘﺪﻡ ،ﻭﺇﺛﺒﺎﺕ ﻫﺬﺍ ﻻ ﻳﺄﺧﺬﻭﻧﻪ ﺇﻻﹼ ﺑﺎﻟ ﺴﻤﺎﻉ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ،
ﻫﺬﺍ ِﻣ ﻤﺎ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺸﻚ ﻓﻴﻪ ،ﻭﳝﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ﺑﺄﻥ ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﺑﺼﺮﻩ ﰲ ﻓﺆﺍﺩﻩ
ﺃﻭ ﺧﻠﻖ ﻟﻔﺆﺍﺩﻩ ﺑﺼﺮﺍ ﺣﱴ ﺭﺃﻯ ﺭﺑﻪ ﺭﺅﻳﺔ ﺻﺤﻴﺤﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﶈﺪﺙ ﻋﺒﺪ ﺍﳊ ﻖ ﺍﻟـﺪﻫﻠﻮ ﻱ ﻗـﺪﺱ ﺳـﺮﻩ
ﺑﻌﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ :ﮔﻮﻳﻨﺪ ﺑﭽﺸﻢ دل دﻳﺪﻳﺎ ﺑﭽﺸﻢ ﺳﺮدﻳﺪ ﻫﺮ دو ﻳـﻚ ﻣﻌﻨـﻰ دارد واﻳـ ﻣﻌﻨـﻰﺑﺠﻬـﺖآں
ﮔﻔﺘﻴﻢ ﻛﻪ ﻣﺬﻫﺐ اﺑﻦ ﻋﺒﺎس دﻳﺪنﺑﺒﺼﺮﺳﺖ ،ودﻳﺪنﺑﺪل ﻣﺬﻫﺐ دﻳﮕﺮان ﺳﺖ" ،ﺃﺷﻌﺔ ﺍﻟﻠﻤﻌﺎﺕ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﺣﻖ [ﺃﻱ :ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻻ ﻋﱪﺓ ﲟﺨﺎﻟﻔﺔ ﺍﳌﻌﺘﺰﻟﺔ ﻭ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﻜﺮﺍﻣﺔ،
ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃ ﹼﻥ ﺍﳌﻌﺠﺰﺓ ﺃﻣﺮ ﺧﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ ،ﻛﺈﺣﻴـﺎﺀ ﻣﻴـﺖ ﻭﺇﻋـﺪﺍﻡ ﺟﻴـﻞ ﻋﻠـﻰ ﻭﻓـﻖ ﺍﻟﺘﺤـﺪﻱ ،ﻭﻫـﻮ
ﺩﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﺔ ﻓﺨﺮﺝ ﻏﲑ ﺍﳋﺎﺭﻕ ﻛﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﺸﺮﻗﻬﺎ ﻛﻞﹼ ﻳﻮﻡ ،ﻭﺍﳋـﺎﺭﻕ ﻋﻠـﻰ ﺧﻼﻓـﻪ ﺑـﺄﻥ
ﻳﺪﻋﻲ ﻧﻄﻖ ﻃﻔﻞ ﺑﺘﺼﺪﻳﻘﻪ ﻓﻨﻄﻖ ﺑﺘﻜﺬﻳﺒﻪ ،ﻛﻤﺎ ﻭﻗﻊ ﻟﻠﺪﺟﺎﻝ ،ﻭﺍﻟﻜﺮﺍﻣﺔ ﺧﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ ﺇ ﹼﻻ ﺃ ﹼﺎ ﻏﲑ ﻣﻘﺮﻭﻧﺔ
ﺑﺎﻟﺘﺤﺪﻱ ﻭﻫﻮ ﻛﺮﺍﻣﺔ ﻟﻠﻮ ﹼﱄ ﻭﻋﻼﻣﺔ ﻟﺼﺪﻕ ﺍﻟﻨ ﱯ ،ﻓﺈﻥﹼ ﻛﺮﺍﻣﺔ ﺍﻟﺘﺎﺑﻊ ﻛﺮﺍﻣـﺔ ﺍﳌﺘﺒـﻮﻉ ،ﻗﺎﻟـﻪ ﺍﻟﻌﻼﹼﻣـﺔ ﻋﻠـﻲ
!٣١٦ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ""١٢ .
ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﺣﺴﺐ ﻣﺎ ﳝﻜﻦ) ،(١ﺍﳌﻮﺍﻇﺐ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺎﺕ ،ﺍﺘﻨﺐ#
ﻋﻦ ﺍﳌﻌﺎﺻﻲ ،ﺍﳌﻌﺮﺽ ﻋﻦ ﺍﻻﻤﺎﻙ ﰲ ﺍﻟﻠﺬﹼﺍﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ) ،(٢ﻭﻛﺮﺍﻣﺘﻪ
ﻇﻬﻮﺭ ﺃﻣﺮ ﺧﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ ﻣﻦ ﻗﺒﻠﻪ ،ﻏﲑ ﻣﻘﺎﺭﻥ ﻟﺪﻋﻮﻯ ﺍﻟﻨﺒ ﻮﺓ ،ﻓﻤﺎ ﻻ ﻳﻜﻮﻥ
ﻣﻘﺮﻭﻧﺎﹰ) (٣ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﻜﻮﻥ ﺍﺳﺘﺪﺭﺍﺟﹰﺎ) ،(٤ﻭﻣﺎ ﻳﻜﻮﻥ ﻣﻘﺮﻭﻧﺎﹰ
ﺑﺪﻋﻮﻯ ﺍﻟﻨﺒ ﻮﺓ ﻳﻜﻮﻥ ﻣﻌﺠﺰﺓ .ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺣﻘﹼﻴﺔ ﺍﻟﻜﺮﺍﻣﺔ ﻣﺎ ﺗﻮﺍﺗﺮ ﻣﻦ ﻛﺜﲑ
ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭﻩ ﺧﺼﻮﺻﺎﹰ ﺍﻷﻣﺮ ﺍﳌﺸﺘﺮﻙ،
ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺁﺣﺎﺩﺍﹰ ،ﻭﺃﻳﻀﹰﺎ ﺍﻟﻜﺘﺎﺏ ﻧﺎﻃﻖ ﺑﻈﻬﻮﺭﻫﺎ ﻣﻦ ﻣﺮﱘ) (٥ﻭﻣﻦ
) (١ﻗﻮﻟﻪ] :ﺣﺴﺐ ﻣﺎ ﳝﻜﻦ[ ﺃﻱ :ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﺸﻬﻮﺍﺕ[ ﺃﺭﺍﺩ ﺍﳌﺒﺎﺣـﺎﺕ ،ﻭﺃﻣـﺎ ﺍﻻﺟﺘﻨـﺎﺏ ﻋـﻦ ﻛـﻞﹼ ﻣـﺎ ﻳﻠـ ﹼﺬ ﻭﻳـﺸﺘﻬﻲ ﻓﻠـﻴﺲ ﻣـﻦ ﺍﻟﻄﺮﻳﻘـﺔ
ﺍﶈﻤﺪﻳﺔ ،ﺑﻞ ﻣﻦ ﻓﻌﻞ ﺭﻫﺒﺎﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳍﻨﻮﺩ ،ﻭﻗﺪ ﺻﺢ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﰲ ﺍﻷﺣﺎﺩﻳﺚ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻓﻤﺎ ﻻ ﻳﻜـﻮﻥ ﻣﻘﺮﻭﻧـﹰﺎ ...ﺇﱁ[ ﻣﺜـﻞ ﺇﺑﻠـﻴﺲ ﰲ ﻃـ ﻲ ﺍﻷﺭﺽ ﻟـﻪ ،ﺣـﱴ ﻳﻮﺳـﻮﺱ ﻣـﻦ ﰲ ﺍﻟـﺸﺮﻕ
ﻭﺍﻟﻐﺮﺏ ،ﻭﻓﺮﻋﻮﻥ ﺣﻴﺚ ﻛﺎﻥ ﻳﺄﻣﺮ ﺍﻟﻨﻴﻞ ﺑﺄﻥ ﳚﺮﻱ ﻋﻠﻰ ﻭﻓﻖ ﺣﻜﻤﻪ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﺣﻜﺎﻳﺔ ﻋﻨﻪ
ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃﻟﹶﻴﺲ ﻟِﻲ ﻣﹾﻠﻚ ﻣِﺼﺮ ﻭﻫِ ﺬﻩِ ﺍﻷَﻧﻬﺎ ﺭ ﺗ ﺠ ِﺮﻱ ﻣِ ﻦ ﺗ ﺤِﺘـﻲ﴾]ﺍﻟﺰﺧـﺮﻑ ،[٥١ :ﻭﺣﻴـﺚ ﺣﻜـﻲ
ﺃﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﺼﻌﺪ ﻗﺼﺮﻩ ﻭﻳﻨـﺰﻝ ﻋﻨﻪ ﺭﺍﻛﺒﺎﹰ ،ﻛﺎﻥ ﻳﻄﻮﻝ ﻗـﺪﻣﺎ ﻓﺮﺳـﻪ ﻭﻳﻘـﺼﺮﺍﻥ ﻋﻠـﻰ ﻭﻓـﻖ ﻏﺮﺿـﻪ١٢ .
"ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ".
) (٤ﻗﻮﻟﻪ] :ﻳﻜﻮﻥ ﺍﺳﺘﺪﺭﺍﺟﹰﺎ[ ﺇﻥ ﻭﺍﻓﻖ ﻏﺮﺿﻪ ﻭﺇ ﹼﻻ ﻳﺴﻤﻰ ﺇﻫﺎﻧﺔ ،ﻛﻤﺎ ﺭﻭﻱ ﺃﻧﻪ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜ ﹼﺬﺍﺏ ﺩﻋﺎ ﺍﻷﻋﻮﺭ
ﺃﻥ ﻳﺼﲑ ﻋﻴﻨﻪ ﺍﻟﻌﻮﺭﺍﺀ ﺻﺤﻴﺤﺔ ﻓﺼﺎﺭﺕ ﻋﻴﻨﻪ ﺍﻟﺼﺤﻴﺤﺔ ﻋـﻮﺭﺍﺀ ،ﻭ ﻗـﺪ ﻳﻈﻬـﺮ ﺍﳋـﻮﺍﺭﻕ ﻣـﻦ ﻗﺒـﻞ ﻋـﻮﺍﻡ
ﺍﳌﺴﻠﻤﲔ ﲣﻠﻴﺼﹰﺎ ﳍﻢ ﻋﻦ ﺍﶈﻦ ﻭﺍﳌﻜﺎﺭﻩ ﻭﻳﺴ ﻤﻰ ﻣﻌﻮﻧﺔ" ١٢ .ﺧﻴﺎﱄ"
) (٥ﻗﻮﻟﻪ] :ﺑﻈﻬﻮﺭﻫﺎ ﻣﻦ ﻣﺮﱘ[ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻛﹸﻠﱠﻤﺎ ﺩ ﺧ ﹶﻞ ﻋﻠﹶﻴﻬﺎ ﺯﻛﹶﺮِﻳﺎ ﺍﹾﻟ ِﻤﺤﺮﺍﺏ ﻭﺟﺪ ﻋِﻨﺪﻫﺎ ِﺭﺯﻗﹰـﺎ ﹶﻗـﺎ ﹶﻝ
ﻳﺎ ﻣﺮﻳ ﻢ ﺃﹶﻧﻰ ﻟﹶ ِﻚ ﻫ ﹶﺬﺍ ﻗﹶﺎﻟﹶﺖ ﻫ ﻮ ِﻣﻦ ﻋِﻨﺪِ ﺍﻟﱠﻠِﻪ ﺇِ ﱠﻥ ﺍﻟﱠﻠﻪ ﻳ ﺮ ﺯﻕ ﻣ ﻦ ﻳﺸﺎﺀُ ِﺑﻐﻴﺮِ ﺣِﺴﺎ ٍﺏ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ١٢ .[٣٧ :
! "٣١٧
ﺻﺎﺣﺐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) ،(١ﻭﺑﻌﺪ ﺛﺒﻮﺕ ﺍﻟﻮﻗﻮﻉ ﻻ ﺣﺎﺟﺔ) (٢ﺇﱃ ﺇﺛﺒﺎﺕ#
ﺍﳉﻮﺍﺯ ،ﹸﺛ ﻢ ﺃﻭﺭﺩ ﻛﻼﻣﺎﹰ ﻳﺸﲑ ﺇﱃ ﺗﻔﺴﲑ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺇﱃ ﺗﻔﺼﻴﻞ ﺑﻌﺾ ﺟﺰﺋﻴﺎﺗﻪ
ﺍﳌﺴﺘﺒﻌﺪﺓ ﺟ ﺪﹰﺍ ،ﻓﻘﺎﻝ) :ﻓﺘﻈﻬﺮ ﺍﻟﻜﺮﺍﻣﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﻧﻘﺾ ﺍﻟﻌﺎﺩﺓ ﻟﻠﻮﱄﹼ ﻣﻦ
ﻗﻄﻊ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺒﻌﻴﺪﺓ ﰲ ﺍﳌ ﺪﺓ ﺍﻟﻘﻠﻴﻠﺔ( ﻛﺈﺗﻴﺎﻥ ﺻﺎﺣﺐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻭﻫﻮ ﺁﺻﻒ ﺑﻦ ﺑﺮﺧﻴﺎ ﻋﻠﻰ ﺍﻷﺷﻬﺮ ﺑﻌﺮﺵ ﺑﻠﻘﻴﺲ ﻗﺒﻞ ﺍﺭﺗﺪﺍﺩ ﺍﻟﻄﺮﻑ ﻣﻊ ﺑﻌﺪ
ﺍﳌﺴﺎﻓﺔ) .ﻭﻇﻬﻮﺭ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻠﺒﺎﺱ ﻋﻨﺪ ﺍﳊﺎﺟﺔ( ﻛﻤﺎ ﰲ ﺣ ﻖ
ﻣﺮﱘ) ،(٣ﻓﺈﻧﻪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿ :ﹸﻛﻠﱠﻤﺎ ﺩ ﺧﻞﹶ ﻋﻠﹶﻴﻬﺎ ﺯ ﹶﻛﺮِﻳﺎ ﺍﻟﹾ ِﻤ ﺤ ﺮﺍﺏ ﻭ ﺟ ﺪ ِﻋﻨ ﺪ ﻫﺎ
ِﺭ ﺯﹰﻗﺎ ﹶﻗﺎﻝﹶ ﻳﺎﻣ ﺮﻳ ﻢ ﺃﹶﻧﻰ ﹶﻟﻚِ ﻫ ﹶﺬﺍ ﹶﻗﺎﻟﹶﺖ ﻫﻮِ ﻣﻦ ﻋِﻨِ ﺪ ﺍﻟﱠﻠﻪِ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ.[٣٧ :
)ﻭﺍﳌﺸﻲ ﻋﻠﻰ ﺍﳌﺎﺀ( ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ) .ﻭﺍﻟﻄﲑﺍﻥ ﰲ ﺍﳍﻮﺍﺀ( ﻛﻤﺎ
) (١ﻗﻮﻟﻪ] :ﺻﺎﺣﺐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ[ ﻭﻫﻮ ﺁﺻﻒ ﺑﻦ ﺑﺮﺧﻴﺎ ﻣﻦ ﻭﺯﺭﺍﺋﻪ ،ﺇﺫﺍ ﺃﺣﻀﺮ ﺳـﺮﻳﺮ ﺑﻠﻘـﻴﺲ ﻗﺒـﻞ
ﺍﺭﺗﺪﺍﺩ ﺍﻟﻄﺮﻑ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻗﹶﺎﻝﹶ ﺍﱠﻟ ِﺬﻱ ِﻋﻨ ﺪﻩ ﻋِﻠﹾﻢ ﻣِﻦ ﺍﹾﻟﻜِﺘﺎ ِﺏ ﹶﺃﻧﺎ َﺁِﺗﻴﻚِ ﺑـﻪِ ﻗﹶﺒـ ﹶﻞ ﹶﺃ ﹾﻥ ﻳﺮﺗـﺪِ ﺇﹶﻟﻴـﻚ
ﹶﻃ ﺮﻓﹸ ﻚ ﹶﻓﹶﻠ ﻤﺎ ﺭﺁَﻩ ﻣ ﺴﺘﻘِﺮﺍ ِﻋﻨ ﺪﻩ ﹶﻗﺎ ﹶﻝ ﻫﺬﹶﺍ ِﻣ ﻦ ﹶﻓﻀِ ﻞ ﺭﺑﻲ﴾]ﺍﻟﻨﻤﻞ. [٤٠ :ﺍﻵﻳﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﺣﺎﺟـﺔ ...ﺇﱁ[ ﻛﻤـﺎ ﺫﻫـﺐ ﺇﻟﻴـﻪ ﺻـﺎﺣﺐ "ﺍﳌﻮﺍﻗـﻒ"؛ ﻭﺫﻟـﻚ ﻷﻥﹼ ﻭﻗـﻮﻉ ﺍﻟـﺸﻲﺀ ﻣـﺴﺘﻠﺰﻡ
ﻹﻣﻜﺎﻧﻪ ،ﻓﺄﺩﻟﹼﺔ ﺍﻟﻮﺟﻮﺩ ﺃﺩﻟﹼﺔ ﺍﻹﻣﻜﺎﻥ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻛﻤﺎ ﰲ ﺣ ﻖ ﻣﺮﱘ ...ﺇﱁ[ ﻭﺃﻣـﺎ ﻣـﺎ ﻗﻴـﻞ ﻣـﻦ ﺃ ﹼﻥ ﺍﻷﻭﻝ ﺇﺭﻫـﺎﺹ ﻟﻨﺒـ ﻮﺓ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﺃﻭ
ﻣﻌﺠﺰﺓ ﻟﺰﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﺜﺎﱐ ﻣﻌﺠﺰﺓ ﻟـﺴﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﻓﻤـﺪﻓﻮﻉ ،ﺑﺄﻧـﺎ ﻻ ﻧـ ﺪﻋﻲ ﺇﻻﹼ ﺟـﻮﺍﺯ
ﺍﳋﻮﺍﺭﻕ ﻟﺒﻌﺾ ﺍﻟﺼﺎﳊﲔ ﻏﲑ ﻣﻘﺮﻭﻥ ﺑﺪﻋﻮﻯ ﺍﻟﻨﺒﻮﺓ ﻭﻻ ﻳـﻀ ﺮﻧﺎ ﺗـﺴﻴﻤﺘﻪ ﺇﺭﻫﺎﺻـﺎﹰ ﺃﻭ ﻣﻌﺠـﺰﺓ ﻟـﻨﱯ ﻫـﻮ
ﻣﻦ ﺃﻣﺘﻪ ﺳﺎﺑﻘﺎﹰ ﺃﻭ ﻻﺣﻘﹰﺎ ،ﻭﺳﻴﺎﻕ ﺍﻟﻘﺼﺺ ﻳـﺪﻝﹼ ﻋﻠـﻰ ﺃﻧـﻪ ﱂ ﻳﻜـﻦ ﻫﻨـﺎﻙ ﺩﻋـﻮﻯ ﺍﻟﻨﺒـﻮﺓ ،ﺑـﻞ ﻭﱂ ﻳﻜـﻦ
ﻟﺰﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﺍﻟﺴﻼﻡ ﻋﻠﻢ ﺑﺘﻠﻚ ﺍﻟﻘﻀﻴﺔ ﻭﺇﻻﹼ ﹶﻟ ﻤﺎ ﺳﺌﻞ ﻋـﻦ ﺍﻟﻜﻴﻔﻴـﺔ ،ﻭﺍﳊﺎﺻـﻞ ﺃﻥﹼ ﺍﻷﻣـﺮ ﳋـﺎﺭﻕ ﺍﻟﻌـﺎﺩﺓ
ﻫﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻨﱯ ﻣﻌﺠﺰﺓ ﺳﻮﺍﺀ ﻇﻬﺮ ﻣﻦ ﻗﺒﻠﻪ ﺃﻭ ﻣـﻦ ﻗﺒـﻞ ﺃﻣﺘـﻪ ،ﻭﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﺍﻟـﻮﱄﹼ ﻛﺮﺍﻣـﺔ ،ﻣﻠﺨـﺼﹰﺎ
!٣١٨ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ""١٢ .
ﻧﻘﻞ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ) (١ﻭﻟﻘﻤﺎﻥ ﺍﻟﺴﺮﺧﺴﻲ ﻭﻏﲑﳘﺎ) .ﻭﻛﻼﻡ ﺍﳉﻤﺎﺩ#
ﻭﺍﻟﻌﺠﻤﺎﺀ( ،ﺃﻣﺎ ﻛﻼﻡ ﺍﳉﻤﺎﺩ ﻓﻜﻤﺎ ﺭﻭﻱ ﺃﻧﻪ ﻛﺎﻥ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻭﺃﰊ
ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻗﺼﻌﺔ ﻓﺴﺒﺤﺖ ﻭﲰﻌﺎ ﺗﺴﺒﻴﺤﻬﺎ ،ﻭﺃﻣﺎ ﻛﻼﻡ
ﺍﻟﻌﺠﻤﺎﺀ ﻓﻜﺘﻜﻠﹼﻢ ﺍﻟﻜﻠﺐ ﻷﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ،ﻭﻛﻤﺎ ﺭﻭﻱ ﺃﻥﹼ ﺍﻟﻨﱯ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻗﺎﻝ½ :ﺑﻴﻨﻤﺎ) (٢ﺭﺟﻞ ﻳﺴﻮﻕ ﺑﻘﺮﺓ ﻗﺪ ﲪﻞ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﺍﻟﺘﻔﺘﺖ ﺍﻟﺒﻘﺮﺓ ﺇﻟﻴﻪ
ﻭﻗﺎﻟﺖ :ﺇ ﹼﱐ ﱂ ﺃﺧﻠﻖ ﳍﺬﺍ ﻭ ﺇﳕﺎ ﺧﻠﻘﺖ ﻟﻠﺤﺮﺙ ،ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ) :(٣ﺳﺒﺤﺎﻥ
ﺍﷲ ﺗﺘﻜﹼﻠﻢ ﺍﻟﺒﻘﺮﺓ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺁﻣﻨﺖ ﺬﺍ¼)) .(٤ﻭﺍﻧﺪﻓﺎﻉ
ﺍﳌﺘﻮﺟﻪ ﻣﻦ ﺍﻟﺒﻼﺀ ﻭ ﻛﻔﺎﻳﺔ ﺍﳌﻬ ﻢ ﻋﻦ ﺍﻷﻋﺪﺍﺀ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﻴﺎﺀ( ﻣﺜﻞ
ﺭﺅﻳﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) (٥ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ ﰲ ½ﺍﳌﺪﻳﻨﺔ¼ ،ﺟﻴﺸﻪ ﺑـ½ﺎﻭﻧﺪ¼،
) (١ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ[ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻗﺎﻝ:
½ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ :ﺭﺃﻳﺖ ﺟﻌﻔﺮ ﻳﻄﲑ ﰲ ﺍﳉﻨﺔ ﻣﻊ ﺍﳌﻼﺋﻜﺔ¼ ،ﻭﻓﻴـﻪ ﺃ ﹼﻥ ﺍﻟﻜـﻼﻡ
ﰲ ﺍﻟﻜﺮﺍﻣﺔ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻻﺑﻌﺪ ﺍﳌﻤﺎﺕ ،ﻓﺎﻟﻄﲑﺍﻥ ﺑﻌﺪ ﺍﳌﻮﺕ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﺒﺤﺚ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻴﻨﻤﺎ[ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄ :ﺍﻋﻠﻢ ﺃﻥﹼ ½ﺑﻴﻨﺎ¼ ﺑﺄﻟﻒ ﺍﻹﺷـﺒﺎﻉ ﻭ½ﺑﻴﻨﻤـﺎ¼ ﲟـﺎ ﺍﳌﺰﻳـﺪﺓ ﻣـﻦ ﺍﻟﻈـﺮﻭﻑ
ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﻟﻼﺯﻣﺔ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ،ﻭﻓﻴﻬﻤﺎ ﻣﻌﲎ ﺍﺎﺯﺍﺕ ،ﻓﻼ ﺑﺪ ﳍﻤﺎ ﻣﻦ ﺟﻮﺍﺏ ،ﻓﺈﻥ ﲡﺮﺩ
ﻋﻦ ﻛﻠﻤﱵ ﺍﳌﻔﺎﺟﺎﺓ ﻓﻬﻮ ﺍﻟﻌﺎﻣﻞ ﻭﺇ ﹼﻻ ﻓﺎﻟﻌﺎﻣﻞ ﻣﻌﲎ ﺍﳌﻔﺎﺟﺎﺓ ﰲ ﺗﻴﻨﻚ ﺍﻟﻜﻠﻤﺘﲔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ ...ﺇﱁ[ ﺃﻱ :ﻋﻨﺪ ﺣﻜﺎﻳﺔ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﱵ ﲰﻌﻬﺎ ﻣﻦ ﺍﳌﻠﻚ ،ﻗـﺎﻝ
ﺍﻟﻨﺎﺱ ﻣﺘﻌﺠﺒﹰﺎ½ :ﺑﻘﺮﺓ ﺗﻜﻠﹼﻢ¼١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﻣﻨﺖ ﺬﺍ[ ﺃﻱ :ﲟﺎ ﲰﻌﺘﻪ ﻣﻦ ﺍﳌﻠﻚ ﻣﻦ ﺗﻜﹼﻠﻢ ﺍﻟﺒﻘﺮﺓ ،ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ
ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻭﻓﻴﻪ ﻓﺈ ﹼﱐ ﺃﻭﻣﻦ ﺑﺬﻟﻚ ﻭﺃﺑﻮﺑﻜﺮ ﻭﻋﻤﺮ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺭﺅﻳﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ...ﺇﱁ[ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ :ﻭﺟﻪ ﻋﻤـﺮ ﺟﻴـﺸﺎﹰ ﻭﺭﺃﺱ
ﻋﻠﻴﻬﻢ ﺭﺟ ﹰﻼ ﻳ ﺪﻋﻰ ½ﺳﺎﺭﻳﺔ¼ ،ﻓﺒﻴﻨﻤﺎ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﳜﻄﺐ ﺟﻌﻞ ﻳﻨﺎﺩﻱ½ :ﻳـﺎ ﺳـﺎﺭﻳﺔ ﺍﳉﺒـﻞ¼
Å
! "٣١٩
ﺣﱴ ﻗﺎﻝ ﻷﻣﲑ ﺟﻴﺸﻪ½ :ﻳﺎ ﺳﺎﺭﻳﺔ ﺍﳉﺒﻞ ﺍﳉﺒﻞ¼ ،ﲢﺬﻳﺮﹰﺍ ﻟﻪ ﻣﻦ ﻭﺭﺍﺀ ﺍﳉﺒﻞ#
ﳌﻜﺮ ﺍﻟﻌﺪ ﻭ ﻫﻨﺎﻙ ،ﻭﲰﺎﻉ ﺳﺎﺭﻳﺔ ﻛﻼﻣﻪ ﻣﻊ ﺑﻌﺪ ﺍﳌﺴﺎﻓﺔ ،ﻭﻛﺸﺮﺏ ﺧﺎﻟﺪ
ﺍﻟﺴﻢ ﻣﻦ ﻏﲑ ﺗﻀ ﺮﺭ ﺑﻪ ،ﻭﻛﺠﺮﻳﺎﻥ ﺍﻟﻨﻴﻞ) (١ﺑﻜﺘﺎﺏ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﻣﺜﺎﻝ
ﻫﺬﺍ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﳛﺼﻰ ،ﻭﻟﹶﻤﺎ ﺍﺳﺘﺪﻝﹼ ﺍﳌﻌﺘﺰﻟﺔ ﺍﳌﻨﻜﺮﺓ ﻟﻜﺮﺍﻣﺔ ﺍﻷﻭﻟﻴﺎﺀ ﺑﺄﻧﻪ
ﻟﻮ ﺟﺎﺯ ﻇﻬﻮﺭ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﻻﺷﺘﺒﻪ ﺑﺎﳌﻌﺠﺰﺓ ،ﻓﻠﻢ ﻳﺘﻤﻴﺰ ﺍﻟﻨ ﱯ
ﺛﻼﺛﺎﹰ ،ﺛﹸ ﻢ ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﳉﻴﺶ ﻓﺴﺄﻟﻪ ﻋﻤﺮ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻫﺰﻣﻨﺎ ﻓﺒﻴﻨﻤـﺎ ﳓـﻦ ﻛـﺬﻟﻚ ﺇﺫﺍ ﲰﻌﻨـﺎ
ﺻﻮﺗﺎﹰ ﻳﻨﺎﺩﻱ½ :ﻳﺎ ﺳﺎﺭﻳﺔ ﺍﳉﺒﻞ¼ ﺛﻼﺛﹰﺎ ،ﻓﺄﺳﻨﺪﻧﺎ ﻇﻬﻮﺭﻧﺎ ﺇﱃ ﺍﳉﺒﻞ ،ﻓﻬـﺰﻣﻬﻢ ﺍﷲ .ﻗـﺎﻝ :ﻗﻴـﻞ ﻟﻌﻤـﺮ ﺇﻧـﻚ
ﺗﺼﻴﺢ ﺑﺬﻟﻚ ،ﻭﺫﻟﻚ ﺍﳉﺒﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﺳﺎﺭﻳﺔ ﻋﻨﺪﻩ ﺑــ½ﺎﻭﻧـﺪ¼ ﻣـﻦ ﺃﺭﺽ ﺍﻟﻌﺠـﻢ ،ﺫﻛـﺮﻩ ﺍﻟﻌ ﹼﻼﻣـﺔ ﺍﺑـﻦ
ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﰲ "ﺍﻟﺼﻮﺍﻋﻖ ﺍﶈﺮﻗﺔ" ﰲ ﻓﺼﻞ ﻛﺮﺍﻣﺎﺗﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ١٢ .
) (١ﻗﻮﻟﻪ] :ﻛﺠﺮﻳﺎﻥ ﺍﻟﻨﻴﻞ[ ﻋﻦ ﻗﻴﺲ ﺑﻦ ﺍﳊ ﺠﺎﺝ ،ﻗﺎﻝ :ﹶﻟﻤﺎ ﻓﺘﺤﺖ ½ﻣـﺼﺮ¼ ﺃﺗـﻰ ﻋﻤـﺮﻭ ﺑـﻦ ﺍﻟﻌـﺎﺹ ﺣـﲔ
ﺩﺧﻞ ﻳﻮﻡ ﻣﻦ ﺃﺷﻬﺮ ﺍﻟﻌﺠﻢ ،ﻓﻘﺎﻟﻮﺍ½ :ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﺇﻥﹼ ِﻟﻨﻴﻠﻨﺎ ﻫﺬﺍ ﺳﻨﺔ ﻻ ﳚﺮﻱ ﺇ ﹼﻻ ﺎ¼ ،ﻗﺎﻝ½ :ﻭﻣـﺎ ﺫﺍﻙ ؟¼
ﻗﺎﻟﻮﺍ½ :ﺇﺫﺍ ﻛﺎﻥ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ،ﲣﻠﻮ ﻣﻦ ﻫﺬﺍ ﺍﻟـﺸﻬﺮ ﻋﻤـﺪﻧﺎ ﺇﱃ ﺟﺎﺭﻳـﺔ ﺑﻜـﺮ ﺑـﲔ ﺃﺑﻮﻳﻬـﺎ ﻓﺄﺭﺿـﻴﻨﺎ
ﺃﺑﻮﻳﻬﺎ ﻭﺟﻌﻠﻨﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻭﺍﳊﻠﻲ ﺃﻓﻀﻞ ﻣﺎ ﻳﻜﻮﻥ ،ﺛﹸﻢ ﺃﻟﻘﻴﻨﺎﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻨﻴـﻞ¼ ،ﻓﻘـﺎﻝ ﳍـﻢ ﻋﻤـﺮﻭ:
½ﺇﻥﹼ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻹﺳﻼﻡ ﺃﺑﺪﹰﺍ ﻭ ﺇ ﹼﻥ ﺍﻹﺳﻼﻡ ﻳﻬﺪﻡ ﻣﺎ ﻛﺎﻥ ﻗﺒﻠﻪ¼ ،ﻓﺄﻗﺎﻣﻮﺍ ﻭﺍﻟﻨﻴﻞ ﻻ ﳚﺮﻱ ﻗﻠﻴ ﹰﻼ ﻭ ﻻ
ﻛﺜﲑﹰﺍ ،ﺣﱴ ﳘﹼﻮﺍ ﺑﺎﳉﻼﺀ ،ﻓﻠﹶﻤﺎ ﺭﺃﻯ ﺫﺍﻟﻚ ﻋﻤﺮﻭ ﻛﺘـﺐ ﺇﱃ ﻋﻤـﺮ ﺑـﺬﻟﻚ ،ﻓﻜﺘـﺐ ﻟـﻪ½ :ﺃﻥ ﻗـﺪ ﺃﺻـﺒﺖ
ﺑﺎﻟﺬﻱ ﻓﻌﻠﺖ ﻭﺃ ﹼﻥ ﺍﻹﺳﻼﻡ ﻳﻬﺪﻡ ﻣﺎ ﻛﺎﻥ ﻗﺒﻠﻪ¼ ،ﻭﺑﻌﺚ ﺑﻄﺎﻗﺔ ﰲ ﺩﺍﺧﻞ ﻛﺘﺎﺑﻪ ،ﻭﻛﺘﺐ ﺇﱃ ﻋﻤﺮﻭ½ :ﺇﱐﹼ ﻗﺪ
ﺑﻌﺜﺖ ﺇﻟﻴﻚ ﺑﻄﺎﻗﺔ ﰲ ﺩﺍﺧﻞ ﻛﺘﺎﰊ ،ﻓﺄﻟﻘﻬﺎ ﰲ ﺍﻟﻨﻴﻞ ،ﻓﻠﹶ ﻤﺎ ﻗﺪﻡ ﻛﺘـﺎﺏ ﻋﻤـﺮ ﺇﱃ ﻋﻤـﺮﻭ ﺑـﻦ ﺍﻟﻌـﺎﺹ ﺃﺧـﺬ
ﺍﻟﺒﻄﺎﻗﺔ ﻓﻔﺘﺤﻬﺎ ﻓﺈﺫﺍ ﻓﻴﻬﺎ½ :ﻣﻦ ﻋﺒﺪ ﺍﷲ ﻋﻤﺮ ،ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﻧﻴﻞ ﻣﺼﺮ ،ﺃﻣﺎ ﺑﻌـﺪ! ﻓـﺈﻥ ﻛﻨـﺖ ﲡـﺮﻱ
ﻣﻦ ﻗﺒﻠﻚ ﻓﻼ ﲡﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﷲ ﳚﺮﻳﻚ ﻓﺎﺳـﺄﻝ ﺍﷲ ﺍﻟﻮﺍﺣـﺪ ﺍﻟﻘﻬـﺎﺭ ﺃﻥ ﳚﺮﻳـﻚ¼ ،ﻓـﺄﻟﻘﻰ ﺍﻟﺒﻄﺎﻗـﺔ
ﻋﻤﺮﻭ ﰲ ﺍﻟﻨﻴﻞ ﻗﺒﻞ ﺍﻟﺼﻠﻴﺐ ﺑﻴﻮﻡ ،ﻓﺄﺻﺒﺤﻮﺍ ﻭﻗﺪ ﺃﺟﺮﺍﻩ ﺍﷲ ﺳﺘﺔ ﻋﺸﺮ ﺫﺭﺍﻋﺎﹰ ﰲ ﻟﻴﻠﺔ ﻭﺍﺣـﺪﺓ ،ﻓﻘﻄـﻊ
ﺍﷲ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﻋﻦ ﺃﻫﻞ ﻣﺼﺮ ﺇﱃ ﺍﻟﻴﻮﻡ ،ﺫﻛﺮﻩ ﰲ "ﺍﻟﺼﻮﺍﻋﻖ ﺍﶈﺮﻗﺔ" ﰲ ﻓـﺼﻞ ﻛﺮﺍﻣﺎﺗـﻪ ﺭﺿـﻲ ﺍﷲ
!٣٢٠ ﺗﻌﺎﱃ ﻋﻨﻪ"١٢ .
ﻣﻦ ﻏﲑ ﺍﻟﻨ ﱯ ﺃﺷﺎﺭ ﺇﱃ ﺍﳉﻮﺍﺏ ﺑﻘﻮﻟﻪ)) :(١ﻭﻳﻜﻮﻥ ﺫﻟﻚ( ﺃﻱ :ﻇﻬﻮﺭ ﺧﻮﺍﺭﻕ#
ﺍﻟﻌﺎﺩﺍﺕ ﻣﻦ ﺍﻟﻮﱄﹼ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺁﺣﺎﺩ ﺍﻷﻣﺔ )ﻣﻌﺠﺰﺓ ﻟﻠﺮﺳﻮﻝ ﺍﻟﺬﻱ ﻇﻬﺮﺕ
ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﻟﻮﺍﺣﺪ ﻣﻦ ﺃﻣﺘﻪ؛ ﻷﻧﻪ ﻳﻈﻬﺮ ﺎ( ﺃﻱ :ﺑﺘﻠﻚ ﺍﻟﻜﺮﺍﻣﺔ )ﺃﻧﻪ ﻭﱄﹼ
ﻭﻟﻦ ﻳﻜﻮﻥ ﻭﻟﻴﹰﺎ ﺇﻻﹼ ﻭﺃﻥ ﻳﻜﻮﻥ ﳏﻘﺎ ﰲ ﺩﻳﺎﻧﺘﻪ ،ﻭﺩﻳﺎﻧﺘﻪ ﺍﻹﻗﺮﺍﺭ( ﺑﺎﻟﻘﻠﺐ
ﻭﺍﻟﻠﺴﺎﻥ )ﺑﺮﺳﺎﻟﺔ ﺭﺳﻮﻟﻪ( ﻣﻊ ﺍﻟﻄﺎﻋﺔ ﻟﻪ ﰲ ﺃﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ ،ﺣﱴ ﻟﻮ ﺍﺩﻋﻰ ﻫﺬﺍ
ﺍﻟﻮ ﹼﱄ ﺍﻻﺳﺘﻘﻼﻝ ﺑﻨﻔﺴﻪ ﻭﻋﺪﻡ ﺍﳌﺘﺎﺑﻌﺔ ﱂ ﻳﻜﻦ ﻭﻟﻴﺎﹰ ﻭﱂ ﻳﻈﻬﺮ ﺫﻟﻚ ﻋﻠﻰ ﻳﺪﻩ،
ﻭﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻷﻣﺮ ﺍﳋﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻌﺠﺰﺓ
ﺳﻮﺍﺀ ﻇﻬﺮ ﻣﻦ ﻗﺒﻠﻪ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺁﺣﺎﺩ ﺃﻣﺘﻪ) ،(٢ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻮ ﹼﱄ ﻛﺮﺍﻣﺔ
ﳋﻠﻮﻩ ﻋﻦ ﺩﻋﻮﻯ ﻧﺒﻮﺓ ﻣﻦ ﻇﻬﺮ ﺫﻟﻚ ﻣﻦ ﻗﺒﻠﻪ ،ﻓﺎﻟﻨ ﱯ ﻻ ﺑﺪ ﻣﻦ ﻋﻠﻤﻪ ﺑﻜﻮﻧﻪ
ﻧﺒﻴﺎﹰ ،ﻭﻣﻦ ﻗﺼﺪﻩ ﺇﻇﻬﺎﺭ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ،ﻭﻣﻦ ﺣﻜﻤﻪ ﻗﻄﻌﺎﹰ ﲟﻮﺟﺐ
ﺍﳌﻌﺠﺰﺍﺕ ﲞﻼﻑ ﺍﻟﻮﱄﹼ)) .(٣ﻭﺃﻓﻀﻞ ﺍﻟﺒﺸﺮ ﺑﻌﺪ ﻧﺒﻴﻨﺎ( ﻭﺍﻷﺣﺴﻦ...........
) (١ﻗﻮﻟﻪ] :ﺃﺷﺎﺭ ﺇﱃ ﺍﳉﻮﺍﺏ ﺑﻘﻮﻟﻪ ...ﺇﱁ[ ﻭﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﺍﻻﺷﺘﺒﺎﻩ ﻋﻨﺪ ﺇ ﺩﻋﺎﺋﻪ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻨﻔﺴﻪ ﻭﻫﻮ ﻣـﺴﺘﺤﻴﻞ
ﻣﻨﻪ؛ ﻷﻧﻪ ﻣﺘﺪﻳﻦ ﻭﻣﻘ ﺮ ﺑﺮﺳﺎﻟﺔ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻨﺪ ﻋﺪﻡ ﺍﻻﺩﻋﺎﺀ ﻻ ﺍﺷﺘﺒﺎﻩ؛ ﻷﻧﻪ ﻛﺮﺍﻣﺔ ﻟﻪ ﻭﻣﻌﺠـﺰﺓ
ﻟﺮﺳﻮﻟﻪ ،ﻭﻗﺪ ﺳﺒﻖ ﰲ ﺻﺪﺭ ﺍﻟﻜﺘﺎﺏ ﺃ ﹼﻥ ﻋـ ﺪ ﺍﻟﻜﺮﺍﻣـﺔ ﻣﻌﺠـﺰﺓ ﺇﳕـﺎ ﻫـﻮ ﺑﻄﺮﻳـﻖ ﺍﻟﺘـﺸﺒﻴﻪ ﻻﺷـﺘﺮﺍﻛﻬﻤﺎ ﰲ
ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺣﹼﻘﻴﺔ ﺩﻋﻮﻯ ﺍﻟﻨﺒﻮﺓ ﻓﺘﺬ ﹼﻛﺮ"١٢ .ﺧﻴﺎﱄ"
) (٢ﻗﻮﻟﻪ] :ﻣﻦ ﻗﺒﻞ ﺁﺣﺎﺩ ﺃﻣﺘﻪ[ ﻟﺪﻻﻟﺘﻪ ﻋﻠﻰ ﺻﺪﻕ ﻧﺒ ﻮﺗﻪ ﻭﺣﻘﹼﻴﺔ ﺭﺳﺎﻟﺘﻪ ،ﻓﺒﻬـﺬﺍ ﺍﻻﻋﺘﺒـﺎﺭ ﺟﻌـﻞ ﻣﻌﺠـﺰﺓ ﻟـﻪ،
ﻭﺇ ﹼﻻ ﻓﺤﻘﻴﻘﺔ ﺍﳌﻌﺠﺰﺓ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺎﺭﻧﺔ ﻟﻠﺘﺤﺪﻱ ﻋﻠﻰ ﻳﺪ ﺍﳌﺪﻋﻲ" ١٢ .ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ".
) (٣ﻗﻮﻟﻪ] :ﲞﻼﻑ ﺍﻟﻮﱄﹼ[ ﻓﺈﻧﻪ ﻗﺪ ﻻ ﻳﻌﺮﻑ ﻭﻻﻳﺘﻪ ،ﺑﻞ ﺭﲟﺎ ﺍﻋﺘﻘـﺪ ﺃﻧـﻪ ﻣـﻦ ﺷـﺮﺍﺭ ﺍﻟﻨـﺎﺱ ﻫـﻀﻤﺎﹰ ﻟﻨﻔـﺴﻪ،
ﻭﺃﻳﻀﹰﺎ ﻻ ﻳﻠﺰﻣﻪ ﺇﻇﻬﺎﺭ ﺍﳋﻮﺍﺭﻕ ﻗﺼﺪﺍﹰ ،ﺑﻞ ﻰ ﻛﺒﺎﺭ ﻣﺸﺎﻳﺦ ﺍﻟﻄﺮﻳﻘـﺔ ﻋـﻦ ﺫﻟـﻚ ،ﳐﺎﻓـﺔ ﺃﻥ ﻳـﺆ ﺩﻱ ﺇﱃ
!٣٢١ ﺍﻹﻋﺠﺎﺏ ،ﺍﻟﹼﻠﻬ ﻢ ﺇ ﹼﻻ ﺇﺫﺍ ﺍﺷﺘﺪﺕ ﺍﳊﺎﺟﺔ" ١٢ .ﻥ""
ﺃﻥ ﻳﻘﺎﻝ) :(١ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ،ﻟﻜﻨﻪ ﺃﺭﺍﺩ ﺍﻟﺒﻌﺪﻳﺔ ﺍﻟﺰﻣﺎﻧﻴﺔ) ،(٢ﻭﻟﻴﺲ ﺑﻌﺪ ﻧﺒﻴﻨﺎ ﻧﱯ#،
ﻭﻣﻊ ﺫﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﲣﺼﻴﺺ) (٣ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﺇﺫ ﻟﻮ ﺃﺭﻳﺪ ﻛ ﹼﻞ ﺑﺸﺮ
ﻳﻮﺟﺪ ﺑﻌﺪ ﻧﺒﻴﻨﺎ ﺍﻧﺘﻘﺾ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻟﻮ ﺃﺭﻳﺪ ﻛﻞﹼ ﺑﺸﺮ ﻳﻮﻟﺪ ﺑﻌﺪﻩ ﱂ
ﻳﻔﺪ ﺍﻟﺘﻔﻀﻴﻞ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻟﻮ ﺃﺭﻳﺪ ﻛ ﹼﻞ ﺑﺸﺮ ﻫﻮ ﻣﻮﺟﻮﺩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ
ﱂ ﻳﻔﺪ ﺍﻟﺘﻔﻀﻴﻞ ﻋﻠﻰ ﺍﻟﺘﺎﺑﻌﲔ) (٤ﻭﻣﻦ ﺑﻌﺪﻫﻢ ،ﻭﻟﻮ ﺃﺭﻳﺪ ﻛﻞﹼ ﺑﺸﺮ ﻳﻮﺟﺪ ﻋﻠﻰ
ﻭﺟﻪ ﺍﻷﺭﺽ ﰲ ﺍﳉﻤﻠﺔ ﺍﻧﺘﻘﺾ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) .ﺃﺑﻮ ﺑﻜﺮﻥ ﺍﻟﺼﺪﻳﻖ(
ﺍﻟﺬﻱ ﺻﺪﻕ ﺍﻟﻨ ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﰲ ﺍﻟﻨﺒ ﻮﺓ ﻣﻦ ﻏﲑ ﺗﻠﻌﺜﻢ ﻭﰲ ﺍﳌﻌﺮﺍﺝ)(٥
ﺑﻼ ﺗﺮ ﺩﺩ) .ﺛﹸﻢ ﻋﻤﺮ ﺍﻟﻔﺎﺭﻭﻕ( ﺍﻟﺬﻱ ﻓﺮﻕ ﺑﲔ ﺍﳊ ﻖ ﻭﺍﻟﺒﺎﻃﻞ ﰲ ﺍﻟﻘﻀﺎﻳﺎ
) (١ﻗﻮﻟﻪ] :ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﻳﻘﺎﻝ ...ﺇﱁ[ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﻓﻀﻞ ﺍﳋﻠﻔﺎﺀ ﻋﻠـﻰ ﺍﻷﻧﺒﻴـﺎﺀ ،ﻭﺇﳕـﺎ ﱂ ﻳﻘـﻞ½ :ﻭﺍﻟﻮﺍﺟـﺐ¼
ﻹﻣﻜﺎﻥ ﺣﻜﻢ ﺍﻟﺒﻌﺪﻳﺔ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻧﻴﺔ ﻛﻤﺎ ﺫﻛﺮﻩ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺍﻟﺒﻌﺪﻳﺔ ﺍﻟﺰﻣﺎﻧﻴﺔ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﺑﻌﺪ ﻣﻮﺕ ﻧﺒﻴﻨﺎ ﱂ ﻳﻔﺪ ﺍﻟﺘﻔﻀﻴﻞ ﻋﻠﻰ ﻣﻦ ﻣـﺎﺕ ﻗﺒﻠـﻪ ﻋﻠﻴـﻪ
ﺍﻟﺴﻼﻡ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﻌﺪ ﺑﻌﺜـﺔ ﻧﺒﻴﻨـﺎ ﻳﻨﺒﻐـﻲ ﺃﻥ ﳜـﺺ ﺍﻟـﻨ ﱯ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ،ﻭﻋﻠـﻰ ﻛـﻼ ﺍﻟﺘﻘـﺪﻳﺮﻳﻦ ﱂ ﻳﻔـﺪ
ﺍﻟﺘﻔﻀﻴﻞ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻣﻢ "١٢.ﺧﻴﺎﱄ"
) (٣ﻗﻮﻟﻪ] :ﻻ ﺑﺪ ﻣﻦ ﲣﺼﻴﺺ ...ﺇﱁ[ ﻭ ﺫﺍﻟﻚ ﻷﻧﻪ ﻗﺪ ﺛﺒـﺖ ﺃﻥﹼ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﺣـ ﻲ ﻓـﻮﻕ ﺍﻟـﺴﻤﺎﺀ
ﺍﻟﺮﺍﺑﻌﺔ ،ﻭ ﻳﻨﻈﺮ ﰲ ﻗﺮﺏ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺍﳌﻨﺎﺭﺓ ﺍﻟﺸﺮﻗﻴﺔ ﰲ ﺩﻣﺸﻖ ½ﺍﻟﺸﺎﻡ¼١٢ .
) (٤ﻗﻮﻟـﻪ] :ﻋﻠـﻰ ﺍﻟﺘـﺎﺑﻌﲔ[ ﺃﻱ :ﻻ ﻳﻔﻴـﺪ ﺍﻟﺘﻔـﻀﻴﻞ ﺍﻟـﺼﺮﻳﺢ ،ﻭﺇﻻﹼ ﻓﻔـﻀﻞ ﺍﻟـﺼﺤﺎﺑﺔ ﻋﻠـﻰ ﺍﻟﺘـﺎﺑﻌﲔ ﻣﻌﻠـﻮﻡ،
ﻭﺍﻷﻓﻀﻞ ﻣﻦ ﺍﻷﻓﻀﻞ ﺃﻓﻀﻞ ،ﻓﺒﻬﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻋﻠﻢ ﻓﻀﻠﻪ ﻋﻠﻰ ﺍﻟﺘﺎﺑﻌﲔ ﺃﻳﻀﺎﹰ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﰲ ﺍﳌﻌﺮﺍﺝ ...ﺇﱁ[ ﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ﰲ "ﺍﳌﺴﺘﺪﺭﻙ" ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ½ :ﺟـﺎﺀ
ﺍﳌﺸﺮﻛﻮﻥ ﺇﱃ ﺃﰊ ﺑﻜﺮ ،ﻓﻘﺎﻟﻮﺍ :ﻫﻞ ﻟﻚ ﺇﱃ ﺻﺎﺣﺒﻚ ﻳﺰﻋﻢ ﺃﻧﻪ ﺃﺳﺮﻱ ﺑﻪ ﺍﻟﻠﻴﻠﺔ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ،ﻗﺎﻝ:
ﹶﺃ ﻭ ﻗﺎﻝ ﺫﻟﻚ ؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ ،ﻓﻘﺎﻝ :ﻟﻘﺪ ﺻﺪﻕ ﺇﱐﹼ ﻷﺻﺪﻗﻪ ﺑﺄﺑﻌﺪ ﻣﻦ ﺫﻟﻚ ﲞﱪ ﺍﻟﺴﻤﺎﺀ ﻏﺪﻭﺓ ﻭ ﺭﻭﺣﺔ¼،
ﻓﻠﺬﻟﻚ ﲰﻲ ½ﺍﻟﺼﺪﻳﻖ¼ ،ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ ﰲ "ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ""١٢ .
!٣٢٢
ﻭﺍﳋﺼﻮﻣﺎﺕ) .ﺛﹸﻢ ﻋﺜﻤﺎﻥ ﺫﻭ ﺍﻟﻨﻮﺭﻳﻦ(؛ ﻷﻥﹼ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺯ ﻭﺟﻪ ﺭﻗﻴﺔ#،
ﻭﹶﻟﻤﺎ ﻣﺎﺗﺖ ﺭﻗﻴﺔ ﺯ ﻭﺟﻪ ﺃﻡ ﻛﻠﺜﻮﻡ ،ﻭﻟﹶﻤﺎ ﻣﺎﺗﺖ ﻗﺎﻝ½ :ﻟﻮ ﻛﺎﻧﺖ ﻋﻨﺪﻱ ﺛﺎﻟﺜﺔ
ﻟﺰﻭﺟﺘﻜﻬﺎ¼) ،ﹸﺛﻢ ﻋﻠ ﻲﻥ ﺍﳌﺮﺗﻀﻰ() (١ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﻭﺧﻠﺺ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ،
ﻋﻠﻰ ﻫﺬﺍ ﻭﺟﺪﻧﺎ ﺍﻟﺴﻠﻒ) ،(٢ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﳍﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻟﹶﻤﺎ
ﺣﻜﻤﻮﺍ ﺑﺬﻟﻚ ،ﻭﺃﻣﺎ ﳓﻦ ﻓﻘﺪ ﻭﺟﺪﻧﺎ ﺩﻻﺋﻞ ﺍﳉﺎﻧﺒﲔ ﻣﺘﻌﺎﺭﺿﺔ ،ﻭﱂ ﳒﺪ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ِﻣﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﺷﻲﺀ ﻣﻦ ﺍﻷﻋﻤﺎﻝ) (٣ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﺘﻮﹼﻗﻒ ﻓﻴﻪ ﳐﻼ ﺑﺸﻲﺀ
ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ) ،(٤ﻭﺍﻟﺴﻠﻒ) (٥ﻛﺎﻧﻮﺍ ﻣﺘﻮﹼﻗﻔﲔ ﰲ ﺗﻔﻀﻴﻞ ﻋﺜﻤﺎﻥ ،ﺣﻴﺚ
ﺟﻌﻠﻮﺍ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺗﻔﻀﻴﻞ ﺍﻟﺸﻴﺨﲔ ،ﻭﳏﺒﺔ ﺍﳋﺘﻨﲔ،
ﻭﺍﻻﻧﺼﺎﻑ ﺃﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﺑﺎﻷﻓﻀﻠﻴﺔ ﻛﺜﺮﺓ ﺍﻟﺜﻮﺍﺏ ﻓﻠﻠﺘﻮﹼﻗﻒ ﺟﻬﺔ) ،(٦ﻭﺇﻥ ﺃﺭﻳﺪ
) (١ﻗﻮﻟﻪ] :ﺍﳌﺮﺗﻀﻰ[ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺟﺪﻧﺎ ﺍﻟﺴﻠﻒ[ ﺃﻱ :ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺗﻔﻀﻴﻞ ﻋﻠﻲ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ،ﻭﺍﻟﺒﻌﺾ
ﺍﻵﺧﺮ ﺇﱃ ﺍﻟﺘﻮﻗﹼﻒ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ" ١٢ .ﺧﻴﺎﱄ"
) (٣ﻗﻮﻟﻪ] :ﺷﻲﺀ ﻣﻦ ﺍﻷﻋﻤﺎﻝ[ ﺣﱴ ﳛﺘﺎﺝ ﻟﻮﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﻪ ﺇﱃ ﺩﻟﻴﻞ ﻗﻄﻌ ﻲ ،ﺑﻞ ﻳﻜﻔﻲ ﻓﻴﻪ ﳎﺮﺩ ﺍﻟﻈﻦ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ[ ﻭﺫﻟﻚ ﻷ ﹼﻥ ﺍﻹﻣﺎﻡ ﻻ ﳚـﺐ ﻟـﻪ ﺃﻥ ﻳﻜـﻮﻥ ﺃﻓـﻀﻞ ﺃﻫـﻞ ﺯﻣﺎﻧـﻪ ،ﻓـﻼ ﻳـﻀ ﺮ
ﺍﻟﺘﻮﹼﻗﻒ ﻓﻴﻪ ﺑﺸﻲﺀ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﺍﻟﺸﺮﻉ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺍﻟﺴﻠﻒ ...ﺇﱁ[ ﺃﻱ :ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻟﺘﻨﺎﰲ ﺑﻴﻨـﻪ ﻭﺑـﲔ ﻣـﺎ ﺗﻘـﺪﻡ ﻣـﻦ ﻛـﻼﻡ ﺍﻟـﺸﺎﺭﺡ:
½ﻋﻠﻰ ﻫﺬﺍ ﻭﺟﺪﻧﺎ ﺍﻟﺴﻠﻒ¼ ﻭﻋﺪﻡ ﺍﻟﻠﺰﻭﻡ؛ ﻷ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷ ﻭﻝ ﺃﻛﺜﺮ ﺍﻟﺴﻠﻒ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﻠﻠﺘﻮﻗﹼﻒ ﺟﻬﺔ[ ﻷ ﹼﻥ ﻗﺮﺏ ﺍﻟﺪﺭﺟﺔ ﻭﻛﺜﺮﺓ ﺍﻟﺜﻮﺍﺏ ﺃﻣﺮ ﻻﻳﻌﻠﻢ ﺇ ﹼﻻ ﺑﺎﻹﺧﺒﺎﺭ ﻣﻦ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺭﺳـﻮﻟﻪ
ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﺍﻷﺧﺒﺎﺭ ﻣﺘﻌﺎﺭﺿﺔ ،ﻭﺃﻣﺎ ﻛﺜﺮﺓ ﺍﻟﻔﻀﺎﺋﻞ ﻓﻤ ﻤﺎ ﻳﻌﻠﻢ ﺑﺘﺘﺒﻊ ﺍﻷﺣﻮﺍﻝ ،ﻭﻗﺪ ﺗﻮﺍﺗﺮ
ﰲ ﺣ ﻖ ﻋﻠﻲ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﻣـﺎ ﻳـﺪﻝﹼ ﻋﻠـﻰ ﲨـﻮﻡ ﻣﻨﺎﻗﺒـﻪ ﻭﻭﻓـﻮﺭ ﻓـﻀﺎﺋﻠﻪ ﻭﺍﺗـﺼﺎﻓﻪ ﺑﺎﻟﻜﻤـﺎﻻﺕ
!٣٢٣ ﻭﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﻜﺮﺍﻣﺎﺕ" ١٢ .ﺧﻴﺎﱄ""
ﻛﺜﺮﺓ ﻣﺎ ﻳﻌ ﺪﻩ ﺫﻭﻭ ﺍﻟﻌﻘﻮﻝ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﻓﻼ)) .(١ﻭﺧﻼﻓﺘﻬﻢ( ﺃﻱ :ﻧﻴﺎﺑﺘﻬﻢ ﻋﻦ#
ﺍﻟﺮﺳﻮﻝ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻳﻦ ﲝﻴﺚ ﳚﺐ ﻋﻠﻰ ﻛﺎﻓﹼﺔ ﺍﻷﻣﻢ ﺍﻻﺗﺒﺎﻉ )ﻋﻠﻰ ﻫﺬﺍ
ﺍﻟﺘﺮﺗﻴﺐ) (٢ﺃﻳﻀﹰﺎ( .ﻳﻌﲏ :ﺃﻥﹼ ﺍﳋﻼﻓﺔ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﰊ ﺑﻜﺮ،
ﺛﹸ ﻢ ﻟﻌﻤﺮ ﺛﹸﻢ ﻟﻌﺜﻤﺎﻥ ﺛﹸ ﻢ ﻟﻌﻠ ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ؛ ﻭﺫﻟﻚ ﻷ ﹼﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ
ﻳﻮﻡ ﺗﻮﰲﹼ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺳﻘﻴﻔﺔ ﺑﲏ ﺳﺎﻋﺪﺓ) ،(٣ﻭﺍﺳﺘﻘ ﺮ ﺭﺃﻳﻬﻢ ﺑﻌﺪ
ﺍﳌﺸﺎﻭﺭﺓ ﻭﺍﳌﻨﺎﺯﻋﺔ) (٤ﻋﻠﻰ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ
) (١ﻗﻮﻟﻪ] :ﻓﻼ[ ﺃﻱ :ﻟﻴﺲ ﻟﻠﺘﻮﻗﹼﻒ ﺟﻬﺔ ،ﺑﻞ ﳚﺐ ﺃﻥ ﳚﺰﻡ ﺑﺄﻓﻀﻠﻴﺔ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ؛ ﻷ ﹼﻥ ﻓـﻀﺎﺋﻞ
ﻋﻠﻲ ﻛﺜﲑﺓ ﺟ ﺪﺍ ،ﻣﻦ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻟﻌﻠﻤﻴـﺔ ﻭﺍﳉﻬـﺎﺩ ﻭﺍﻻﺟﺘـﻬﺎﺩ ﰲ ﺍﻟﻄﺎﻋـﺔ ﻭﺍﻟﺒﻼﻏـﺔ ﰲ ﺍﳌـﻮﺍﻋﻆ ﻭﻛﺜـﺮﺓ
ﻭﺭﻭﺩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻣﻨﺎﻗﺒﻪ ﻭﻇﻬﻮﺭ ﺍﳋﻮﺍﺭﻕ ﻋﻨـﻪ ﻭﺷـﺠﺎﻋﺘﻪ ﻭﻏﲑﻫـﺎ ﻣـﻦ ﺍﻟﻔـﻀﺎﺋﻞ ،ﻛـﺬﺍ ﳛـﺼﻞ ﻣـﻦ
ﺍﻟﺸﺮﻭﺡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ[ ﺃﻱ :ﺗﺮﺗﻴﺐ ﺍﻷﻓﻀﻠﻴﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺳﻘﻴﻔﺔ ﺑﲏ ﺳﺎﻋﺪﺓ[ ﺍﻟﺴﻘﻴﻔﺔ ﺍﻟﺼﻔﺔ ﻋﻠﻰ ﻭﺯﻥ ½ﺳﻔﻴﻨﺔ¼ ،ﻭﻫﻲ ﺍﳌﻮﺿﻊ ﺍﳌﺴﻘﻒ ﺍﻟﺬﻱ ﻻ ﺟﺪﺍﺭ ﻟﻪ ﰲ
ﺟﺎﻧﺐ ﺃﻭ ﺃﻛﺜﺮ ،ﲟﻌﲎ :ﺍﳌﻔﻌﻮﻝ ﻣﻦ ½ﺳﻘﻔﺖ ﺍﻟﺒﻴﺖ¼ ،ﻭﺑﻨﻮ ﺳﺎﻋﺪﺓ ﻗﻮﻡ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻭﺇﳕﺎ ﺍﺟﺘﻤﻌـﻮﺍ ﻟﻨـﺼﺐ
ﺍﳋﻠﻴﻔﺔ ﺣﻔﻈﹰﺎ ﻟﺪﻳﻦ ﺍﻹﺳﻼﻡ ﻭﳐﺎﻓﺔ ﺍﺧﺘﻼﻝ ﺍﻟﻨﻈﺎﻡ ﻟﻘﻠﹼﺔ ﺍﳌﺆﻣﻨﲔ ﻭﻛﺜﺮﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﻭﺍﳌﻨﺎﺯﻋﺔ ...ﺇﱁ[ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ،ﻓﻘـﺎﻝ ﺍﻷﻧـﺼﺎﺭ ﻟﻠﻤﻬـﺎﺟﺮﻳﻦ½ :ﻣﻨـﺎ ﺃﻣـﲑ ﻭ ﻣـﻨﻜﻢ
ﺃﻣﲑ¼ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ½ :ﻳﺎ ﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﺃ ﻟﺴﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ
ﺃﻣﺮ ﺃﺑﺎ ﺑﻜﺮ ﺃﻥ ﻳﺆﻡ ﺍﻟﻨﺎﺱ ،ﻓﺄﻳﻜﻢ ﺗﻄﻴﺐ ﻧﻔﺴﻪ ﺃﻥ ﻳﺘﻘـ ﺪﻡ ﺃﺑـﺎ ﺑﻜـﺮ؟¼ ،ﻓﻘﺎﻟـﺖ ﺍﻷﻧـﺼﺎﺭ½ :ﻧﻌـﻮﺫ ﺑـﺎﷲ ﺃﻥ
ﻧﺘﻘﺪﻡ ﺃﺑﺎ ﺑﻜﺮ¼ ،ﻭﺍﺣﺘ ﺞ ﺃﺑﻮﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻋﻠﻴﻬﻢ ﺑﻘﻮﻟﻪ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ½ :ﺍﻷﻳﻤﺔ ﻣﻦ
ﻗﺮﻳﺶ¼ ،ﻓﺎﺳﺘﻘ ﺮ ﺭﺃﻱ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﺪ ﺍﳌﺸﺎﻭﺭﺓ ﻭﺍﳌﺮﺍﺟﻌـﺔ ﻋﻠـﻰ ﺧﻼﻓـﺔ ﺃﰊ ﺑﻜـﺮ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ،
ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﻭﺑﺎﻳﻌﻮﻩ ،ﻛﺬﺍ ﰲ "ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ" ﻭ"ﺷﺮﺡ ﺍﻟﻌﻀﺪﻳﺔ""١٢ .
!٣٢٤
ﺫﻟﻚ ،ﻭﺑﺎﻳﻌﻪ ﻋﻠ ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﺭﺅﺱ ﺍﻷﺷﻬﺎﺩ ﺑﻌﺪ ﺗﻮﻗﹼﻒ) (١ﻛﺎﻥ ﻣﻨﻪ#،
ﻭﻟﻮ ﱂ ﺗﻜﻦ ﺍﳋﻼﻓﺔ ﺣﹼﻘﹰﺎ ﻟﻪ ﹶﻟﻤﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ) (٢ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻟﻨﺎﺯﻋﻪ ﻋﻠ ﻲ ﻛﻤﺎ
ﻧﺎﺯﻉ ﻣﻌﺎﻭﻳﺔ ،ﻭﻻﺣﺘﺞ ﻋﻠﻴﻬﻢ) (٣ﻟﻮ ﻛﺎﻥ ﰲ ﺣﻘﹼﻪ ﻧﺺ) ،(٤ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﻟﺸﻴﻌﺔ،
ﻭﻛﻴﻒ ﻳﺘﺼﻮﺭ ﰲ ﺣﻖ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ
ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻨ ﺺ ﺍﻟﻮﺍﺭﺩ ،ﺛﹸﻢ ﺇﻥﹼ ﺃﺑﺎ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﹶﻟﻤﺎ ﻳﺌﺲ ﻣﻦ ﺣﻴﺎﺗﻪ
ﺩﻋﺎ ﻋﺜﻤﺎﻥ) (٥ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﻣﻠﻰ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﻋﻬﺪﻩ ﻟﻌﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻓﹶﻠ ﻤﺎ
) (١ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺗﻮﻗﹼﻒ ...ﺇﱁ[ ﻭﺍﺧﺘﻠﻒ ﰲ ﺳﺒﺒﻪ ،ﻓﻘﻴﻞ :ﺇﻧﻪ ﻛﺎﻥ ﻣﺸﻐﻮ ﹰﻻ ﲞﺪﻣـﺔ ﻓﺎﻃﻤـﺔ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ
ﻋﻨﻬﺎ ،ﻓﺈ ﹼﺎ ﱂ ﺗﺰﻝ ﻣﺮﻳﻀﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺣﺰﻧﹰﺎ ﻋﻠﻴﻪ ،ﻭﻗﻴﻞ :ﺇﻧﻪ ﻛﺎﻥ ﱂ
ﻳﺮﺽ ﺑﺘﺄﺧﲑﻩ ﻋﻦ ﺍﳌﺸﺎﻭﺭﺓ ،ﻭﻳﺆﻳﺪﻩ ﻣﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ ﰲ "ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ" ﻣﻦ ﻗﻮﻝ ﻋﻠﻲ ﺭﺿـﻲ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﻧﺼﻪ½ :ﻣﺎ ﻏﻀﺒﻨﺎ ﺇﻻﹼ ﻷﻧﺎ ﺃ ﺧﺮﻧﺎ ﻋﻦ ﺍﳌـﺸﻮﺭﺓ ﻭﺃﻧـﺎ ﻧـﺮﻯ ﺃﺑـﺎ ﺑﻜـﺮ ﺃﺣـ ﻖ ﺍﻟﻨـﺎﺱ ـﺎ ،ﺇﻧـﻪ
ﻟﺼﺎﺣﺐ ﺍﻟﻐﺎﺭ ،ﻭﺇﻧﺎ ﻟﻨﻌﺮﻑ ﺷﺮﻓﻪ ﻭﺧﲑﻩ ،ﻭﻟﻘﺪ ﺃﻣﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺑﺎﻟـﺼﻼﺓ ﺑﺎﻟﻨـﺎﺱ
ﻭﻫﻮ ﺣ ﻲ١٢ .
) (٢ﻟﹶﻤﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ...ﺇﱁ :ﻷ ﹼﻥ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﺳِﻴﻤﺎ ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﳏﺎﻝ ﻟﻘﻮﻟـﻪ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ:
½ﻻ ﲡﺘﻤﻊ ﺃﻣﱵ ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﻻﺣﺘﺞ ﻋﻠﻴﻬﻢ ...ﺇﱁ[ ﻛﻤﺎ ﺍﺣﺘﺞ ﺃﺑﻮﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻋﻠـﻰ ﺍﻷﻧـﺼﺎﺭ ﺑﻘﻮﻟـﻪ ﻋﻠﻴـﻪ
ﺍﻟﺴﻼﻡ½ :ﺍﻷﻳﻤﺔ ﻣﻦ ﻗﺮﻳﺶ¼ ،ﻣﻊ ﻛﻮﻧـﻪ ﺧـﱪﺍﹰ ﻭﺍﺣـﺪﺍﹰ ،ﻓﺄﻃـﺎﻋﻮﻩ ﻭﺗﺮﻛـﻮﺍ ﺍﻹﻣﺎﻣـﺔ ،ﻛـﺬﺍ ﰲ "ﺷـﺮﺡ
ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻮﻛﺎﻥ ﰲ ﺣﹼﻘﻪ ﻧﺺ [ﺃﻱ :ﻋﺪﻡ ﺍﻟﻨﺺ ﺍﳉﻠ ﻲ ﻣﻌﻠﻮﻡ ﻗﻄﻌﺎﹰ ﻷﻧﻪ ﻟﻮ ﻭﺟﺪ ﻟﺘﻮﺍﺗﺮ ،ﻭﱂ ﳝﻜـﻦ ﺳـﺘﺮﻩ
ﻋﺎﺩﺓ؛ ﺇﺫ ﻫﻮ ﻣِ ﻤﺎ ﻳﺘﻮﹼﻓﺮ ﺍﻟﺪﻭﺍﻋﻲ ﺇﱃ ﻧﻘﻠﻪ" ١٢ .ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ".
) (٥ﻗﻮﻟﻪ] :ﺩﻋﺎ ﻋﺜﻤﺎﻥ ...ﺇﱁ[ ﻳﻈﻬﺮ ﻣﻦ "ﺗـﺎﺭﻳﺦ ﺍﳋﻠﻔـﺎﺀ" ﺃﻥﹼ ﺃﺑـﺎﺑﻜﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻟﹶ ﻤـﺎ ﺛﻘـﻞ ﺩﻋـﺎ ﻋﺒـﺪ
ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻭﻋﺜﻤـﺎﻥ ﺑـﻦ ﻋﻔﹼـﺎﻥ ﻭﺳـﻌﻴﺪ ﺑـﻦ ﺯﻳـﺪ ﻭﺃﺳـﻴﺪ ﺑـﻦ ﺍﳊـﻀﲑ ﻭﻏﲑﻫـﻢ ﻣـﻦ ﺍﳌﻬـﺎﺟﺮﻳﻦ
Å
! "٣٢٥
ﻛﺘﺐ ﺧﺘﻢ ﺍﻟﺼﺤﻴﻔﺔ ﻭﺃﺧﺮﺟﻬﺎ ﺇﱃ ﺍﻟﻨﺎﺱ ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺒﺎﻳﻌﻮﺍ ﳌﻦ ﰲ ﺍﻟﺼﺤﻴﻔﺔ#
ﻓﺒﺎﻳﻌﻮﺍ ﺣﱴ ﻣﺮﺕ ﺑﻌﻠ ﻲ ،ﻓﻘﺎﻝ :ﺑﺎﻳﻌﻨﺎ ﳌﻦ ﻓﻴﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﺮ) (١ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ،ﻭﺑﺎﳉﻤﻠﺔ ﻭﻗﻊ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺧﻼﻓﺘﻪ ،ﹸﺛ ﻢ ﺍﺳﺘﺸﻬﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ
ﻭﺗﺮﻙ ﺍﳋﻼﻓﺔ ﺷﻮﺭﻯ ﺑﲔ ﺳﺘﺔ :ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻭﻃﻠﺤﺔ
ﻭﺍﻟﺰﺑﲑ ﻭﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﹸﺛﻢ ﻓﻮﺽ ﺍﻷﻣﺮ ﲬﺴﺘﻬﻢ ﺇﱃ ﻋﺒﺪ
ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻭﺭﺿﻮﺍ ﲝﻜﻤﻪ ،ﻓﺎﺧﺘﺎﺭ ﻋﺜﻤﺎﻥ ﻭﺑﺎﻳﻌﻪ ﲟﺤﻀﺮ ﻣﻦ
ﺍﻟﺼﺤﺎﺑﺔ ﻓﺒﺎﻳﻌﻮﻩ ﻭﺍﻧﻘﺎﺩﻭﺍ ﻷﻭﺍﻣﺮﻩ ﻭﺻﻠﻮﺍ ﻣﻌﻪ ﺍﳉﻤﻊ ﻭﺍﻷﻋﻴﺎﺩ) ،(٢ﻓﻜﺎﻥ
ﺇﲨﺎﻋﹰﺎ ،ﹸﺛﻢ ﺍﺳﺘﺸﻬﺪ ﻭﺗﺮﻙ ﺍﻷﻣﺮ ﻣﻬﻤﻼﹰ) ،(٣ﻓﺄﲨﻊ ﻛﺒﺎﺭ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ
ﻋﻠﻰ ﻋﻠ ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﺍﻟﺘﻤﺴﻮﺍ ﻣﻨﻪ ﻗﺒﻮﻝ ﺍﳋﻼﻓﺔ ،ﻭﺑﺎﻳﻌﻮﻩ ِﻟﻤﺎ ﻛﺎﻥ
ﺃﻓﻀﻞ ﺃﻫﻞ ﻋﺼﺮﻩ ﻭﺃﻭﻻﻫﻢ ﺑﺎﳋﻼﻓﺔ ،ﻭﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻭﺍﶈﺎﺭﺑﺎﺕ
ﹶﻟﻢ ﻳﻜﻦ ﻣﻦ ﻧـﺰﺍﻉ ﰲ ﺧﻼﻓﺘﻪ ﺑﻞ ﻋﻦ ﺧﻄﺄ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ،ﻭﻣﺎ ﻭﻗﻊ ﻣﻦ
ﻭﺍﻷﻧﺼﺎﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻭﺷﺎﻭﺭﻫﻢ ﰲ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ،ﻓﻘـﺎﻟﻮﺍ½ :ﻟـﻴﺲ ﻓﻴﻨـﺎ ﻣﺜﻠـﻪ¼،
ﻓﺄﻣﻠﻰ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻛﺘﺎﺏ ﻋﻬﺪ ﺍﳋﻼﻓﺔ ﻟﻌﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ١٢ .
) (١ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﺮ[ ﻟﻌﻠﹼﻪ ﻣﻦ ﺳﻬﻮ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ؛ ﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﻳﺴﺎﺭ ﺑﻦ ﲪﺰﺓ ﺃﻧﻪ ﻗﺎﻝ :ﻟﹶ ﻤـﺎ ﺛﻘـﻞ
ﺃﺑﻮﺑﻜﺮ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛ ﻮﺓ ،ﻓﻘﺎﻝ :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﱐﹼ ﻗﺪ ﻋﻬﺪﺕ ﻋﻬﺪﺍﹰ ﺃﻓﺘﺮﺿﻮﻥ ﺑـﻪ ،ﻓﻘـﺎﻝ ﺍﻟﻨـﺎﺱ:
ﺭﺿﻴﻨﺎ ﻳﺎﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﻘﺎﻡ ﻋﻠﻲ ﻓﻘﺎﻝ ﻻ ﻧﺮﺿﻰ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﻋﻤﺮ ،ﻗﺎﻝ :ﻓﺈﻧﻪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌـﺎﱃ
ﻋﻨﻪ ،ﺫﻛﺮﻩ ﰲ "ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﳉﻤﻊ ﻭﺍﻷﻋﻴﺎﺩ[ ﻣﻊ ﺃﻥﹼ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻻ ﲡﻮﺯ ﺇ ﹼﻻ ﺧﻠﻒ ﺧﻠﻴﻔﺔ ﺍﻹﺳـﻼﻡ ﺃﻭ ﻣﺄﺫﻭﻧـﻪ،
ﻓﻜﺎﻥ ﺇﲨﺎﻋﹰﺎ١٢ .
!٣٢٦ ) (٣ﻗﻮﻟﻪ] :ﻣﻬﻤ ًﻼ[ ﺃﻱ ﱂ ﻳﺴﻠﹼﻢ ﺍﳋﻼﻓﺔ ﺇﱃ ﺃﺣﺪ"١٢ .
ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﺸﻴﻌﺔ ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺍﺩﻋﺎﺀ ﻛ ﹼﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ#
ﺍﻟﻨ ﺺ ﰲ ﺑﺎﺏ ﺍﻹﻣﺎﻣﺔ ،ﻭﺇﻳﺮﺍﺩ ﺍﻷﺳﻮﻟﺔ ﻭﺍﻷﺟﻮﺑﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻓﻤﺬﻛﻮﺭ ﰲ
ﺍﳌﻄﻮﻻﺕ) .ﻭﺍﳋﻼﻓﺔ ﺛﻼﺛﻮﻥ ﺳﻨﺔ ﺛﹸﻢ ﺑﻌﺪﻫﺎ ﻣﻠﻚ ﻭﺇﻣﺎﺭﺓ( ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ½ :ﺍﳋﻼﻗﺔ ﺑﻌﺪﻱ ﺛﻼﺛﻮﻥ ﺳﻨﺔ ﺛﹸ ﻢ ﻳﺼﲑ ﺑﻌﺪﻫﺎ ﻣﻠﻜﺎﹰ ﻋﻀﻮﺿﺎﹰ¼ .ﻭﻗﺪ
ﺍﺳﺘﺸﻬﺪ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﺭﺃﺱ ﺛﻼﺛﲔ ﺳﻨﺔ) (١ﻣﻦ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻓﻤﻌﺎﻭﻳﺔ ﻭﻣﻦ ﺑﻌﺪﻩ ﻻﻳﻜﻮﻧﻮﻥ ﺧﻠﻔﺎﺀ ﺑﻞ ﻣﻠﻮﻛﹰﺎ ﻭﺃﻣﺮﺍﺀ ،ﻭﻫﺬﺍ)(٢
ﻣﺸﻜﻞ؛ ﻷ ﹼﻥ ﺃﻫﻞ ﺍﳊ ﹼﻞ ﻭﺍﻟﻌﻘﺪ ﻣﻦ ﺍﻷﻣﺔ ﻗﺪ ﻛﺎﻧﻮﺍ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺧﻼﻓﺔ ﺍﳋﻠﻔﺎﺀ
ﺍﻟﻌﺒﺎﺳﻴﺔ ،ﻭﺑﻌﺾ ﺍﳌﺮﻭﺍﻧﻴﺔ ﻛﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﺜﻼﹰ ،ﻭﻟﻌ ﹼﻞ ﺍﳌﺮﺍﺩ ﺃ ﹼﻥ ﺍﳋﻼﻓﺔ
ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﱵ ﻻ ﻳﺸﻮﺑﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ ،ﻭﻣﻴﻞ ﻋﻦ ﺍﳌﺘﺎﺑﻌﺔ ﺗﻜﻮﻥ ﺛﻼﺛﲔ
ﺳﻨﺔ ،ﻭﺑﻌﺪﻫﺎ ﻗﺪ ﺗﻜﻮﻥ ﻭﻗﺪ ﻻ ﺗﻜﻮﻥ ،ﺛﹸ ﻢ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺃﻥﹼ ﻧﺼﺐ ﺍﻹﻣﺎﻡ)(٣
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺭﺃﺱ ﺛﻼﺛﲔ ﺳﻨﺔ ...ﺇﱁ[ ﻗﺎﻝ ﰲ "ﺍﻟﻨﱪﺍﺱ" :ﻫـﺬﺍ ﺗﻘﺮﻳـﺐ ،ﻭﺍﻟﺘﺤﻘﻴـﻖ ﺃﻧـﻪ ﻛـﺎﻥ ﺑﻌـﺪ ﻋﻠـﻲ
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﳓﻮ ﺳﺘﺔ ﺃﺷﻬﺮ ﺑﺎﻗﻴﺔ ﻣﻦ ﺛﻠﺜﲔ ﺳﻨﺔ ،ﻭﻫﻲ ﻣ ﺪﺓ ﺧﻼﻓـﺔ ﺍﳊـﺴﻦ ﺑـﻦ ﻋﻠـﻲ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ،ﻭﻛﺎﻥ ﻛﻤﺎﻝ ﺛﻼﺛﲔ ﻋﻨﺪ ﺗﺴﻠﻴﻢ ﺍﳊﺴﻦ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺍﳋﻼﻓﺔ ﺇﱃ ﻣﻌﺎﻭﻳﺔ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥﹼ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺳﻨﺘﺎﻥ ﻭﺛﻼﺛﺔ ﺃﺷﻬﺮ ،ﻭﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻪ ﻋﺸﺮ ﺳﻨﲔ ﻭ ﺳﺘﺔ ﺃﺷﻬﺮ ،ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺍﺛﻨﺘﺎ ﻋـﺸﺮﺓ ﺳـﻨﺔ ﺇ ﹼﻻ ﻋـ ﺪﺓ ﺃﻳـﺎﻡ ،ﻭﻋﻠـ ﻲ
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﺭﺑﻊ ﺳﻨﲔ ﻭﺗﺴﻌﺔ ﺃﺷﻬﺮ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ :ﺍﻧﺘﻬﺎﺀ ﺍﳋﻼﻓﺔ ﻋﻠﻰ ﺭﺃﺱ ﺛﻼﺛﲔ ﻋﺎﻣﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻧﺼﺐ ﺍﻹﻣﺎﻡ ...ﺇﱁ[ ﻗﺎﻝ ﰲ "ﺷـﺮﺡ ﺍﻟﻌﻘﺎﺋـﺪ ﺍﻟﻌـﻀﺪﻳﺔ" :ﺍﻋﻠـﻢ ﺃ ﹼﻥ ﻣـﺴﺌﻠﺔ ﺍﻹﻣﺎﻣـﺔ ﻟﻴـﺴﺖ ﻣـﻦ
ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﻛﻞﹼ ﻣﻜﻠﹼﻒ ﻣﻌﺮﻓﺘﻬﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻟﻜـﻦ ﻟﹶ ﻤـﺎ ﺟﻌﻠـﻬﺎ ﺍﻟـﺸﻴﻌﺔ ﻣـﻦ
ﺍﻷﺻﻮﻝ ﻭﺯﻋﻤﻮﺍ ﻓﻴﻬﺎ ﺃﻣﻮﺭﺍﹰ ﳐﺎﻟﻔﺔ ﳌﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﳌﺘﻜﻠﹼﻤﲔ ﺑﺈﻳﺮﺍﺩﻫﺎ ﰲ ﺫﻳﻞ ﺍﻟﻨﺒـ ﻮﺍﺕ
ﺣﻔﻈﹰﺎ ﻟﻌﻘﺎﺋﺪ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﳋﻄﺄ ﻭﺍﳋﻠﻞ ،ﻭﺻﻮﻧﺎﹰ ﳍﻢ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﻣﻬﺎﻭﻱ ﺍﻟﺰﻟﻞ١٢ .
! "٣٢٧
ﻭﺍﺟﺐ) ،(١ﻭﺇﳕﺎ ﺍﳋﻼﻑ ﰲ ﺃﻧﻪ ﻫﻞ ﳚﺐ ﻋﻠﻰ ﺍﷲ) (٢ﺗﻌﺎﱃ ﺃﻭ ﻋﻠﻰ ﺍﳋﻠﻖ#
ﺑﺪﻟﻴﻞ ﲰﻌ ﻲ) (٣ﺃﻭ ﻋﻘﻠﻲ .(٤)ﻭﺍﳌﺬﻫﺐ) (٥ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﳋﻠﻖ ﲰﻌﺎﹰ ،ﻟﻘﻮﻟﻪ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﻣﻦ ﻣﺎﺕ ﻭﹶﻟﻢ ﻳﻌﺮﻑ) (٦ﺇﻣﺎﻡ ﺯﻣﺎﻧﻪ ﻓﻘﺪ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ¼؛
ﻭﻷﻥﹼ ﺍﻷﻣﺔ ﻗﺪ ﺟﻌﻠﻮﺍ ﺃﻫ ﻢ ﺍﳌﻬ ﻤﺎﺕ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺼﺐ ﺍﻹﻣﺎﻡ
ﺣﱴ ﻗﺪﻣﻮﻩ) (٧ﻋﻠﻰ ﺍﻟﺪﻓﻦ ،ﻭﻛﺬﺍ ﺑﻌﺪ ﻣﻮﺕ ﻛ ﹼﻞ ﺇﻣﺎﻡ؛ ﻭﻷ ﹼﻥ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ
) (١ﻗﻮﻟﻪ] :ﻭﺍﺟﺐ[ ﺃﻣﺎ ﳐﺎﻟﻔﺔ ﺍﳋﻮﺍﺭﺝ ﻭﳓﻮﻫﻢ ﰲ ﺍﻟﻮﺟﻮﺏ ﻓـﻼ ﻳﻌﺘـﺪ ـﺎ؛ ﻷﻥﹼ ﳐﺎﻟﻔﺘـﻬﻢ ﻛـﺴﺎﺋﺮ
ﺍﳌﺒﺘﺪﻋـﺔ ﻻ ﺗﻘـﺪﺡ ﰲ ﺍﻹﲨـﺎﻉ ،ﻭﻻ ﲣـﻞﹼ ﻟِﻤـﺎ ﻳﻔﻴـﺪﻩ ﻣـﻦ ﺍﻟﻘﻄـﻊ ﺑـﺎﳊﻜﻢ ﺍﻤـﻊ ﻋﻠﻴـﻪ١٢ .
"ﺍﻟﺼﻮﺍﻋﻖ ﺍﶈﺮﻗﺔ".
) (٢ﻗﻮﻟﻪ] :ﳚﺐ ﻋﻠﻰ ﺍﷲ[ ﻭﺑﻪ ﻗﺎﻟﺖ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ،ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﻹﻣﺎﻣﻴـﺔ ﺃﻭﺟﺒـﻮﻩ ﻋﻠﻴـﻪ ﳊﻔـﻆ ﻗـﻮﺍﻧﲔ
ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﺍﻟﺘﻐﻴﺮ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ،ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﺃﻭﺟﺒﻮﻩ ﻟﻴﻜﻮﻥ ﻣﻌﺘﺮﻓﹰﺎ ﺑﺎﷲ ﻭﺻﻔﺎﺗﻪ؛ ﺇﺫ ﻻ ﺑ ﺪ ﻋﻨﺪﻫﻢ
ﰲ ﻣﻌﺮﻓﺘﻪ ﺗﻌﺎﱃ ﻣﻦ ﻣﻌﻠﹼﻢ ،ﻛﺬﺍ ﰲ "ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﳋﻠﻖ ﺑﺪﻟﻴﻞ ﲰﻌ ﻲ[ ﻫﺬﺍ ﻋﻨﺪﻧﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﻭ ﻋﻘﻠﻲ [ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ،ﻛﻤﺎ ﰲ "ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺍﳌﺬﻫﺐ[ ﺃﻱ :ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﱂ ﻳﻌـﺮﻑ ...ﺇﱁ[ ﻓـﺈﻥﹼ ﻭﺟـﻮﺏ ﺍﳌﻌﺮﻓـﺔ ﻳﻘﺘـﻀﻲ ﻭﺟـﻮﺏ ﺍﳊـﺼﻮﻝ ،ﻭﻫـﺬﻩ ﺍﻷﺩﻟﹼـﺔ ﳌﻄﻠـﻖ
ﺍﻟﻮﺟﻮﺏ ،ﻭﺃﻣﺎ ﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻨﺎ ﻋﻘﻼﹰ ،ﻭﻻ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺃﺻـ ﹰﻼ ،ﻓﻠـﺒﻄﻼﻥ ﻗﺎﻋـﺪﺓ ﺍﻟﻮﺟـﻮﺏ ﻋﻠـﻰ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﺍﳊﺴﻦِ ﻭﺍﻟﻘﺒﺢ ﺍﻟﻌﻘﻠﻴﻴﻦ ،ﻭﺃﻳﻀﺎﹰ ﻟﻮ ﻭﺟﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ِﻟﻤﺎ ﺧﻼ ﺍﻟﺰﻣﺎﻥ ﻋﻦ ﺍﻹﻣﺎﻡ ،ﻗﺎﻟﻪ ﺍﻟﻌﻼﹼﻣﺔ
ﺍﳋﻴﺎﱄ١٢ .
) (٧ﻗﻮﻟﻪ] :ﺣﱴ ﻗ ﺪﻣﻮﻩ ...ﺇﱁ[ ﻗﺎﻝ ﰲ "ﺍﻟﺼﻮﺍﻋﻖ" :ﳌﱠﺎ ﺗﻮﻓﹼﻲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺎﻡ ﺃﺑـﻮﺑﻜﺮ
ﺧﻄﻴﺒﺎﹰ ،ﻓﻘﺎﻝ :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﳏﻤﺪﹰﺍ ،ﻓﺈ ﹼﻥ ﳏ ﻤﺪﹰﺍ ﻗﺪ ﻣﺎﺕ ﻭﻣـﻦ ﻛـﺎﻥ ﻳﻌﺒـﺪ ﺍﷲ ،ﻓـﺈ ﹼﻥ ﺍﷲ ﺣـ ﻲ ﻻ
ﳝﻮﺕ ،ﻻ ﺑﺪ ﳍﺬﺍ ﺍﻷﻣﺮ ﳑﻦ ﻳﻘﻮﻡ ﺑﻪ ،ﻓﺎﻧﻈﺮﻭﺍ ﻭﻫﺎﺗﻮﺍ ﺁﺭﺍﺀﻛﻢ ،ﻓﻘﺎﻟﻮﺍ½ :ﺻﺪﻗﺖ ﻧﻨﻈﺮ ﻓﻴﻪ¼١٢ .
! "٣٢٨
ﺍﻟﺸﺮﻋﻴﺔ ﻳﺘﻮﹼﻗﻒ ﻋﻠﻴﻪ) (١ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ) :ﻭﺍﳌﺴﻠﻤﻮﻥ ﻻ ﺑ ﺪ ﳍﻢ ﻣﻦ#
ﺇﻣﺎﻡ) (٢ﻳﻘﻮﻡ ﺑﺘﻨﻔﻴﺬ ﺃﺣﻜﺎﻣﻬﻢ ،ﻭﺇﻗﺎﻣﺔ ﺣﺪﻭﺩﻫﻢ ،ﻭﺳ ﺪ ﺛﻐﻮﺭﻫﻢ) ،(٣ﻭﲡﻬﻴﺰ
ﺟﻴﻮﺷﻬﻢ ،ﻭﺃﺧﺬ ﺻﺪﻗﺎﻢ ،ﻭﻗﻬﺮ ﺍﳌﺘﻐﹼﻠﺒﺔ) (٤ﻭﺍﳌﺘﻠ ﺼﺼﺔ ﻭﻗﻄﹼﺎﻉ ﺍﻟﻄﺮﻳﻖ،
ﻭﺇﻗﺎﻣﺔ ﺍﳉﻤﻊ ﻭﺍﻷﻋﻴﺎﺩ ،ﻭﻗﻄﻊ ﺍﳌﻨﺎﺯﻋﺎﺕ ﺍﻟﻮﺍﻗﻌﺔ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ،ﻭﻗﺒﻮﻝ
ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳊﻘﻮﻕ ،ﻭﺗﺰﻭﻳﺞ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﺼﻐﺎﺋﺮ ﺍﻟﺬﻳﻦ ﻻ ﺃﻭﻟﻴﺎﺀ
ﳍﻢ ،ﻭﻗﺴﻤﺔ ﺍﻟﻐﻨﺎﺋﻢ( ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﺘﻮﻻﹼﻫﺎ ﺁﺣﺎﺩ ﺍﻷﻣﺔ ،ﻓﺈﻥ
ﻗﻴﻞ :ﱂ ﻻ ﳚﻮﺯ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺬﻱ ﺷﻮﻛﺔ ﰲ ﻛﻞﹼ ﻧﺎﺣﻴﺔ؟ ﻭﻣﻦ ﺃﻳﻦ ﳚﺐ ﻧﺼﺐ
ﻣﻦ ﻟﻪ ﺍﻟﺮﻳﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ؟ ﻗﻠﻨﺎ :ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﻣﻨﺎﺯﻋﺎﺕ ﻭﳐﺎﺻﻤﺎﺕ ﻣﻔﻀﻴﺔ ﺇﱃ
ﺍﺧﺘﻼﻑ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ،ﻛﻤﺎ ﻧﺸﺎﻫﺪ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ،ﻓﺈﻥ ﻗﻴﻞ :ﻓﻠﻴﻜﺘﻒ
ﺑﺬﻱ ﺷﻮﻛﺔ ﻟﻪ ﺍﻟﺮﻳﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﺇﻣﺎﻣﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﺇﻣﺎﻡ ،ﻓﺈﻥﹼ ﺍﻧﺘﻈﺎﻡ ﺍﻷﻣﺮ) (٥ﳛﺼﻞ
) (١ﻗﻮﻟﻪ] :ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻪ[ ﻋﻠﻰ ﻧﺼﺐ ﺍﻹﻣﺎﻡ ،ﻭﻗﺪ ﺗﻘ ﺮﺭ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ :ﺃﻥﹼ ﻣـﺎ ﻳﺘﻮﹼﻗـﻒ ﻋﻠﻴـﻪ ﺍﻟﻮﺍﺟـﺐ ﻓﻬـﻮ
ﻭﺍﺟﺐ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﻦ ﺇﻣﺎﻡ ...ﺇﱁ[ ﻗﺎﻝ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" :ﺍﻹﻣﺎﻣﺔ ﺗﺜﺒﺖ ﺑﺎﻟﻨﺺ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ،ﻭﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﺑﻖ
ﺑﺎﻹﲨﺎﻉ ،ﻭﺗﺜﺒﺖ ﺃﻳﻀﺎﹰ ﺑﺒﻴﻌﺔ ﺃﻫﻞ ﺍﳊ ﹼﻞ ﻭﺍﻟﻌﻘﺪ ﻋﻨﺪ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ ﻭﺍﳉﻤﺎﻋـﺔ ﻭﺍﳌﻌﺘﺰﻟـﺔ ﻭﺍﻟـﺼﺎﳊﻴﺔ ﻣـﻦ
ﺍﻟﺰﻳﺪﻳﺔ ،ﺧﻼﻓﺎﹰ ﻟﻠﺸﻴﻌﺔ ﺃﻱ :ﺃﻛﺜﺮﻫﻢ ﻗﺎﻟﻮﺍ :ﻻ ﻃﺮﻳﻖ ﺇ ﹼﻻ ﺑﺎﻟﻨ ﺺ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺳ ﺪ ﺛﻐﻮﺭﻫﻢ[ ½ﺍﻟﺴﺪ ¼ﺍﳌﻨﻊ ½ﺍﻟﺜﻐﻮﺭ¼ ﺑﺎﻟﻀ ﻢ ﲨـﻊ ﺛﻐـﺮ ،ﺃﻱ :ﺃﻃـﺮﺍﻑ ﺩﺍﺭ ﺍﻹﺳـﻼﻡ ﺍﳌﻼﺻـﻘﺔ
ﺑﺪﺍﺭ ﺍﳊﺮﺏ ،ﺃﺭﺍﺩ ﺑﺴﺪﻫﺎ ﺣﻔﻈﻬﺎ ﺑﺎﳊﺼﻮﻥ ﻭﺍﳉﻴﻮﺵ ﳌﻨﻊ ﺍﻟﻜﹼﻔﺎﺭ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﺍﳌﺘﻐﻠﺒﺔ[ ﺃﻱ :ﺍﻟﻐﺎﻟﺒﲔ ﺑﻼ ﺣﻖ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﻐﺎﺻﺒﲔ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﻓﺈ ﹼﻥ ﺍﻧﺘﻈﺎﻡ ﺍﻷﻣﺮ ...ﺇﱁ[ ﺣﺎﺻﻠﻪ ﻣﻨﻊ ﺗﻮﻗﹼﻒ ﺩﻓﻊ ﺍﻟﻔﱳ ﻋﻠﻰ ﻭﺟـﻮﺩ ﺷـﺮﺍﺋﻂ ﺍﻹﻣﺎﻣـﺔ ﰲ ﺍﳌﻠـﻚ
ﺍﻟﻌﺎﻡ"١٢ .ﻧﻈﻢ""
!٣٢٩
ﺑﺬﻟﻚ ﻛﻤﺎ ﰲ ﻋﻬﺪ ﺍﻷﺗﺮﺍﻙ ،ﻗﻠﻨﺎ :ﻧﻌﻢ ﳛﺼﻞ ﺑﻌﺾ ﺍﻟﻨﻈﺎﻡ ﰲ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ)#(١
ﻭﻟﻜﻦ ﳜﺘﻞﹼ ﺃﻣﺮ ﺍﻟﺪﻳﻦ) ،(٢ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﳌﻘﺼﻮﺩ) (٣ﺍﻷﻫﻢ ﻭﺍﻟﻌﻤﺪﺓ ﺍﻟﻌﻈﻤﻰ،
ﻓﺈﻥ ﻗﻴﻞ :ﻓﻌﻠﻰ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺃ ﹼﻥ ﻣﺪﺓ ﺍﳋﻼﻓﺔ ﺛﻼﺛﻮﻥ ﺳﻨﺔ ،ﻳﻜﻮﻥ ﺍﻟﺰﻣﺎﻥ ﺑﻌﺪ
ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺧﺎﻟﻴﺎﹰ ﻋﻦ ﺍﻹﻣﺎﻡ ﻓﻴﻌﺼﻲ ﺍﻷﻣﺔ) (٤ﻛﹼﻠﻬﻢ ﻭﺗﻜﻮﻥ ﻣﻴﺘﺘﻬﻢ ﻣﻴﺘﺔ
ﺟﺎﻫﻠﻴﺔ ،ﻗﻠﻨﺎ :ﻗﺪ ﺳﺒﻖ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﺍﳋﻼﻓﺔ ﺍﻟﻜﺎﻣﻠﺔ) ،(٥ﻭﻟﻮ ﺳﻠﹼﻢ ﻓﻠﻌ ﹼﻞ ﺩﻭﺭ
ﺍﳋﻼﻓﺔ ﺗﻨﻘﻀﻲ ﺩﻭﻥ ﺩﻭﺭ ﺍﻹﻣﺎﻣﺔ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻹﻣﺎﻡ ﺃﻋ ﻢ ،ﻟﻜ ﻦ ﻫﺬﺍ
ﺍﻻﺻﻄﻼﺡ ِﻣﻤﺎ ﱂ ﳒﺪﻩ ﻣﻦ ﺍﻟﻘﻮﻡ ،ﺑﻞ ﻣﻦ ﺍﻟﺸﻴﻌﺔ) (٦ﻣﻦ ﻳﺰﻋﻢ ﺃ ﹼﻥ ﺍﳋﻠﻴﻔﺔ
ﺃﻋ ﻢ) ،(٧ﻭﳍﺬﺍ ﻳﻘﻮﻟﻮﻥ ﲞﻼﻓﺔ ﺍﻷﻳِ ﻤﺔ ﺍﻟﺜﻼﺛﺔ ﺩﻭﻥ ﺇﻣﺎﻣﺘﻬﻢ ،ﻭﺃﻣﺎ ﺑﻌﺪ ﺍﳋﻠﻔﺎﺀ
) (١ﻗﻮﻟﻪ] :ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ[ ﻛﺪﻓﻊ ﻗﻄﹼﺎﻉ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﺴﺎﺭﻗﲔ ﻭﺍﳌﺘﻐﻠﺒﲔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﻣﺮ ﺍﻟﺪﻳﻦ[ ﻷﻧﻪ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﺴﺘﺠﻤﻌﹰﺎ ﻟﺸﺮﺍﺋﻂ ﺍﻹﻣﺎﻣﺔ ﻻ ﻳﺘﻤﻜﹼﻦ ﻣﻦ ﺗﻨﻔﻴﺬ ﺃﺣﻜﺎﻡ ﺍﻟـﺸﺮﻉ ﺳـﻴﻤﺎ
ﺇﻥ ﻛﺎﻥ ﺟﺎﻫﻼﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﳌﻘﺼﻮﺩ ...ﺇﱁ[ ﳏﺼﻠﻪ ﺃ ﹼﻥ ﺍﻹﻣﺎﻡ ﻟـﻴﺲ ﻋﺒـﺎﺭﺓ ﻋـﻦ ﺍﻟـﺴﻠﻄﺎﻥ ﻓﻘـﻂ؛ ﺇﺫ ﺑـﻪ ﻧﻈـﺎﻡ
ﺍﳌﻌﺎﺵ ،ﻭﺍﻹﻣﺎﻡ ﻣﻦ ﺑﻪ ﻧﻈﺎﻡ ﺍﳌﻌﺎﺵ ﻭﺍﳌﻌﺎﺩ ،ﺑﻞ ﻫﻮ ﺃﻫ ﻢ ﺍﻷﻣـﻮﺭ ﺑﻨـﺼﺒﻪ؛ ﻷﻧـﻪ ﻧﺎﺋـﺐ ﺍﻟـﻨ ﱯ ﰲ ﺇﺷـﺎﻋﺔ
ﺍﻟﺘﺸﺮﻳﻊ ﻭﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ"١٢ .ﻧﻈﻢ"
) (٤ﻗﻮﻟﻪ] :ﻓﻴﻌﺼﻲ ﺍﻷﻣـﺔ ﻛﻠﹼﻬـﻢ[ ﻷﻥﹼ ﺗـﺮﻙ ﺍﻟﻮﺍﺟـﺐ ﻣﻌـﺼﻴﺔ ،ﻭﺍﳌﻌـﺼﻴﺔ ﺿـﻼﻟﺔ ،ﻭﺍﻷﻣـﺔ ﻻ ﲡﻤـﻊ ﻋﻠـﻰ
ﺍﻟﻀﻼﻟﺔ .ﻭﻗﺪ ﳚﺎﺏ ﺑﺄﻧﻪ ﺇﳕﺎ ﻳﻠﺰﻡ ﺍﳌﻌﺼﻴﺔ ﻟﻮ ﺗﺮﻛﻮﻩ ﻣـﻦ ﻗـﺪﺭﺓ ﻭﺍﺧﺘﻴـﺎﺭ ﻻ ﻋـﻦ ﻋﺠـﺰ ﻭﺍﺿـﻄﺮﺍﺭ ﻓـﻼ
ﺇﺷﻜﺎﻝ" ١٢ .ﺧﻴﺎﱄ".
) (٥ﻗﻮﻟﻪ] :ﺍﳋﻼﻓﺔ ﺍﻟﻜﺎﻣﻠﺔ[ ﺍﳋﻼﻓﺔ ﺍﳌﻄﻠﻘﺔ ،ﻓﺈ ﹼﺎ ﻻ ﺣﺪ ﳍﺎ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﺸﻴﻌﺔ[ ﻣﻦ ﻳﺰﻋﻢ ﻋﻠﻰ ﻋﻜﺲ ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ١٢ .
) (٧ﻗﻮﻟﻪ] :ﺍﳋﻠﻴﻔﺔ ﺃﻋﻢ [ﻓﺈ ﹼﻥ ﺍﳋﻠﻴﻔﺔ ﻋﻨﺪﻫﻢ ﺍﻟﺴﻠﻄﺎﻥ ﻋـﺎﺩﻻﹰ ﻛـﺎﻥ ﺃﻭ ﻇﺎِﻟﻤـﹰﺎ ،ﻭﺍﻹﻣـﺎﻡ ﺃﺣـﺪ ﺍﻷِﻳﻤـﺔ ﺍﻹﺛـﲎ
ﻋﺸﺮ" ١٢ .ﻥ""
!٣٣٠
ﺍﻟﻌﺒﺎﺳﻴﺔ ﻓﺎﻷﻣﺮ ﻣﺸﻜﻞ)) .(١ﹸﺛ ﻢ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﻇﺎﻫﺮﺍﹰ( ﻟﲑﺟﻊ ﺇﻟﻴﻪ#
ﻓﻴﻘﻮﻡ ﺑﺎﳌﺼﺎﱀ ﻟﻴﺤﺼﻞ ﻣﺎ ﻫﻮ ﺍﻟﻐﺮﺽ ﻣﻦ ﻧﺼﺐ ﺍﻹﻣﺎﻡ) ،ﻻﳐﺘﻔﻴﺎﹰ( ﻣﻦ ﺃﻋﲔ
ﺍﻟﻨﺎﺱ ﺧﻮﻓﺎﹰ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ،ﻭﻣﺎ ﻟﻠﻈﻠﻤﺔ ﻣﻦ ﺍﻻﺳﺘﻴﻼﺀ) ،ﻭﻻ ﻣﻨﺘﻈﺮﹰﺍ( ﺧﺮﻭﺟﻪ
ﻋﻨﺪ ﺻﻼﺡ ﺍﻟﺰﻣﺎﻥ ،ﻭﺍﻧﻘﻄﺎﻉ ﻣﻮﺍﺩ ﺍﻟﺸ ﺮ ﻭﺍﻟﻔﺴﺎﺩ ،ﻭﺍﳓﻼﻝ ﻧﻈﺎﻡ ﺃﻫﻞ ﺍﻟﻈﻠﻢ
ﻭﺍﻟﻌﻨﺎﺩ ،ﻻ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﻟﺸﻴﻌﺔ ﺧﺼﻮﺻﺎﹰ ﺍﻹﻣﺎﻣﻴﺔ) (٢ﻣﻨﻬﻢ ،ﺃ ﹼﻥ ﺍﻹﻣﺎﻡ ﺍﳊ ﻖ
ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻠ ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) ،(٣ﹸﺛ ﻢ ﺍﺑﻨﻪ ﺍﳊﺴﻦ،
) (١ﻗﻮﻟﻪ] :ﻓﺎﻷﻣﺮ ﻣﺸﻜﻞ[ ﺇﺫ ﻟﻴﺲ ﺑﻌﺪﻫﻢ ﺧﻼﻓﺔ ﻻ ﻛﺎﻣﻠﺔ ﻻﻧﻘﻀﺎﺀ ﺛﻼﺛﲔ ﺳـﻨﺔ ،ﻭﻻ ﻧﺎﻗـﺼﺔ؛ ﺇﺫ ﱂ ﻳﻮﺟـﺪ
ﺑﻌﺪﻫﻢ ﻗﺮﺷ ﻲ ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﺮﻳﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ،ﻭﻧﺼﺐ ﻏﲑ ﺍﻟﻘﺮﺷﻲ ﻻ ﳚﻮﺯ ،ﻓﻴﻠﺰﻡ ﺃﻥ ﺗﻌﺼﻲ
ﺍﻷﻣﺔ ﻛﻠﹼﻬﺎ ﺑﺘﺮﻙ ﻧﺼﺐ ﺍﻹﻣﺎﻡ ،ﻭﺃﺟﻴﺐ ﺑﺄﹼﻢ ﱂ ﻳﺘﺮﻛﻮﻩ ﻋﻦ ﺍﺧﺘﻴﺎﺭ ﺑﻞ ﻋﻦ ﺍﺿﻄﺮﺍﺭ ،ﻭﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ﺍﻟﺘﺮﻙ
ﺍﻻﺧﺘﻴﺎﺭ ﻱ ،ﻓﻼ ﺇﺷﻜﺎﻝ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﺍﻹﻣﺎﻣﻴﺔ[ ﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﻟﻨﺺ ﺍﳉﻠـﻲ ﻋﻠـﻰ ﺇﻣﺎﻣـﺔ ﻋﻠـﻲ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ،ﻭﻛﻔﹼـﺮﻭﺍ
ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻋﻨﺪ ﺍﻟﺘﺤﻜﻴﻢ ﻭﻛﻔﹼﺮﻭﻩ ﻭﻫﻢ ﺍﺛﻨـﺎ ﻋـﺸﺮﺓ
ﺃﻟﻒ ﺭﺟﻞ ،ﻛﺎﻧﻮﺍ ﺃﻫﻞ ﺻﻼﺓ ﻭﺻﻮﻡ ،ﻭﻓﻴﻬﻢ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ½ :ﳛﻘـﺮ ﺃﺣـﺪﻛﻢ
ﺻﻼﺗﻪ ﰲ ﺟﻨﺐ ﺻﻼﻢ ﻭﺻﻮﻣﻪ ﰲ ﺟﻨﺐ ﺻﻮﻣﻬﻢ ﻭﻟﻜﻦ ﻻ ﻳﺘﺠﺎﻭﺯ ﺇﳝﺎﻢ ﺗـﺮﺍﻗﻴﻬﻢ¼ ،ﻗﺎﻟـﻪ ﺍﻟـﺴﻴﺪ
ﺍﻟﺴﻨﺪ ﰲ "ﺍﻟﺘﻌﺮﻳﻔﺎﺕ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ[ ﻗﺎﻝ ﰲ "ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻌﻀﺪﻳﺔ" :ﻟﹶ ﻤﺎ ﺍﺳﺘﺸﻬﺪ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﺟﺘﻤﻊ
ﻛﺒﺎﺭ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺃﻭ ﲬﺴﺔ ﻣـﻦ ﻣـﻮﺕ ﻋﺜﻤـﺎﻥ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻪ ﻋﻠﻰ ﻋﻠ ﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ،ﻭﺍﻟﺘﻤﺴﻮﺍ ﻣﻨﻪ ﻗﺒﻮﻝ ﺍﳋﻼﻓـﺔ ،ﻓﻘِﺒـﻞ ﺑﻌـﺪ ﻣﺪﺍﻓﻌـﺔ ﻃﻮﻳﻠـﺔ ،ﻭﺍﻣﺘﻨـﺎﻉ
ﻛﺜﲑ ،ﻓﺒﺎﻳﻌﻮﻩ ﻓﺼﺎﺭﺕ ﺧﻼﻓﺘﻪ ﺇﲨﺎﻋﹰﺎ ﻣﻦ ﺃﻫﻞ ﺍﳊﻞﹼ ﻭﺍﻟﻌﻘﺪ ،ﻓﻘﺎﻡ ﺑﺄﻣﺮ ﺍﳋﻼﻓـﺔ ﻭﺍﺳﺘـﺸﻬﺪ ﻋﻠـﻰ ﺭﺃﺱ
ﺍﻟﺜﺎﻟﺜﲔ ﻣﻦ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ،ﻭﻗﻴﻞ :ﺇ ﹼﻥ ﺍﻟﺜﻼﺛﲔ ﻻ ﺗﺘ ﻢ ﺇﻻﹼ ﲞﻼﻓﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ
ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﺳﺘﺔ ﺃﺷﻬﺮ ﺑﻌﺪ ﻭﻓﺎﺓ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ١٢ .
! "٣٣١
ﺛﹸ ﻢ ﺃﺧﻮﻩ ﺍﳊﺴﲔ ،ﹸﺛ ﻢ ﺍﺑﻨﻪ ﻋﻠ ﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ،ﹸﺛﻢ ﺍﺑﻨﻪ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ) ،(١ﺛﹸ ﻢ ﺍﺑﻨﻪ#
ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ،ﺛﹸ ﻢ ﺍﺑﻨﻪ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ ،ﹸﺛ ﻢ ﺍﺑﻨﻪ ﻋﻠ ﻲ ﺭﺿﺎ،ﺛﹸ ﻢ ﺍﺑﻨﻪ ﳏ ﻤﺪ
ﺍﻟﺘﻘﻲ ،ﹸﺛﻢ ﺍﺑﻨﻪ ﻋﻠ ﻲ ﺍﻟﻨﻘ ﻲ ،ﺛﹸﻢ ﺍﺑﻨﻪ ﺍﳊﺴﻦ ﺍﻟﻌﺴﻜﺮ ﻱ ،ﺛﹸ ﻢ ﺍﺑﻨﻪ ﳏﻤﺪ ﺍﻟﻘﺎﺳﻢ
ﺍﳌﻨﺘﻈﺮ ﺍﳌﻬﺪﻱ ،ﻭﻗﺪ ﺍﺧﺘﻔﻰ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻋﺪﺍﺋﻪ ،ﻭﺳﻴﻈﻬﺮ ﻓﻴﻤﻸ ﺍﻟﺪﻧﻴﺎ ﻗﺴﻄﹰﺎ
ﻭﻋﺪﻻﹰ ﻛﻤﺎ ﻣﻠﺌﺖ ﺟﻮﺭﹰﺍ ﻭﻇﻠﻤﹰﺎ ،ﻭﻻ ﺍﻣﺘﻨﺎﻉ ﰲ ﻃﻮﻝ ﻋﻤﺮﻩ ﻭﺍﻣﺘﺪﺍﺩ ﺃﻳﺎﻡ
ﺣﻴﻮﺗﻪ ﻛﻌﻴﺴﻰ ﻭﺍﳋﻀﺮ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭﻏﲑﳘﺎ) ،(٢ﻭﺃﻧﺖ ﺧﺒﲑ) (٣ﺑﺄﻥﹼ ﺍﺧﺘﻔﺎﺀ
ﺍﻹﻣﺎﻡ ﻭﻋﺪﻣﻪ ﺳﻮﺍﺀ ﰲ ﻋﺪﻡ ﺣﺼﻮﻝ ﺍﻷﻏﺮﺍﺽ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻦ ﻭﺟﻮﺩ ﺍﻹﻣﺎﻡ،
ﻭﺃﻥﹼ ﺧﻮﻓﻪ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﻻ ﻳﻮﺟﺐ ﺍﻻﺧﺘﻔﺎﺀ ﲝﻴﺚ ﻻ ﻳﻮﺟﺪ ﻣﻨﻪ ﺇﻻﹼ ﺍﻻﺳﻢ ،ﺑﻞ
ﻏﺎﻳﺔ ﺍﻷﻣﺮ ﺃﻥ ﻳﻮﺟﺐ ﺍﺧﺘﻔﺎﺀ ﺩﻋﻮﻯ ﺍﻹﻣﺎﻡ ،ﻛﻤﺎ ﰲ ﺣﻖ ﺁﺑﺎﺋﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ
ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺪﻋﻮﻥ ﺍﻹﻣﺎﻣﺔ ،ﻭﺃﻳﻀﹰﺎ ﻋﻨﺪ ﻓﺴﺎﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﺧﺘﻼﻑ
ﺍﻵﺭﺍﺀ ﻭﺍﺳﺘﻴﻼﺀ ﺍﻟﻈﻠﻤﺔ ﺍﺣﺘﻴﺎﺝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﺷﺪ ﻭﺍﻧﻘﻴﺎﺩﻫﻢ ﻟﻪ ﺃﺳﻬﻞ).(٤
)ﻭﻳﻜﻮﻥ ﻣﻦ ﻗﺮﻳﺶ ﻭﻻ ﳚﻮﺯ ﻣﻦ ﻏﲑﻫﻢ ،ﻭﻻ ﳜﺘ ﺺ ﺑﺒﲏ ﻫﺎﺷﻢ ﻭﺃﻭﻻﺩ
) (١ﻗﻮﻟﻪ] :ﳏ ﻤﺪ ﺍﻟﺒﺎﻗﺮ[ ﻫﻮ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﺪﱐ ﺍﻟﺘﺎﺑﻌ ﻲ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻟﻘﹼﺐ ﺑﺎﻗﺮﹰﺍ؛ ﻷﻧﻪ ﺑﻘﺮ ﺍﻟﻌﻠـﻢ ،ﺃﻱ:
ﺷﹼﻘﻪ ﻓﻌﺮﻑ ﺧﻔﺎﻳﺎﻩ ،ﺃﻭ ﻷﻧﻪ ﺗﺒﻘﹼﺮ ﰲ ﺍﻟﻌﻠﻢ ،ﺃﻱ :ﺗﻮﺳﻊ ،ﺑﻠﹼﻐﻪ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺳﻼﻡ ﺍﻟـﻨ ﱯ ﺻـﹼﻠﻰ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻭﻏﲑﳘﺎ[ ﻛﺈﺩﺭﻳﺲ ﻭﺇﻟﻴﺎﺱ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺫﻛـﺮ ﺍﻟﻌﻼﹼﻣـﺔ ﻋﻠـﻲ ﺍﻟﻘـﺎﺭﻱ ﻋـﻦ "ﺷـﺮﺡ ﺍﳌﻘﺎﺻـﺪ"
ﺫﻫﺐ ﺍﻟﻌﻈﻤﺎﺀ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃ ﹼﻥ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺯﻣﺮﺓ ﺍﻷﺣﻴﺎﺀ ،ﺍﳋﻀﺮ ﻭﺇﻟﻴﺎﺱ ﰲ ﺍﻷﺭﺽ ،ﻭﻋﻴﺴﻰ
ﻭﺇﺩﺭﻳﺲ ﰲ ﺍﻟﺴﻤﺎﺀ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺃﻧﺖ ﺧﺒﲑ ...ﺇﱁ[ ﻣﻦ ﻫﻨﺎ ﺭ ﺩ ﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ١٢ .
!٣٣٢ ) (٤ﻗﻮﻟﻪ] :ﺃﺳﻬﻞ[ ﻓﺈﻥﹼ ﺍﻹﻣﺎﻡ ﻳﻜﻮﻥ ﻋﺎﺩﻻﹰ ﺩﺍﻓﻌﹰﺎ ﻟﻶﻓﺎﺕ ﻋﻨﻬﻢ" ١٢ .ﻥ""
ﻋﻠ ﻲ( ﻳﻌﲏ :ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﻗﺮﻳﺸﻴﺎ؛ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺍﻷ ﳝﺔ ﻣﻦ#
ﻗﺮﻳﺶ¼ ،ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺧﱪﹰﺍ ﻭﺍﺣﺪﹰﺍ) (١ﻟﻜﻦ ﻟِ ﻤﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ
ﳏﺘﺠﺎ ﺑﻪ ﻋﻠﻰ ﺍﻷﻧﺼﺎﺭ ،ﻭﹶﻟﻢ ﻳﻨﻜﺮﻩ ﺃﺣﺪ ﻓﺼﺎﺭ ﳎﻤﻌﹰﺎ ﻋﻠﻴﻪ ،ﻟﹶﻢ ﳜﺎﻟﻒ ﻓﻴﻪ
ﺇ ﹼﻻ ﺍﳋﻮﺍﺭﺝ ﻭﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻫﺎﴰﻴﺎ) (٢ﺃﻭ ﻋﻠﻮﻳﺎ)،(٣
ﻟِﻤﺎ ﺛﺒﺖ ﺑﺎﻟﺪﻻﺋﻞ ﻣﻦ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻣﻊ ﺃ ﹼﻢ
ﹶﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺮﻳﺶ ،ﻓﺈ ﹼﻥ ﻗﺮﻳﺸﹰﺎ ﺍﺳﻢ ﻷﻭﻻﺩ ﺍﻟﻨﻀﺮ
ﺑﻦ ﻛﻨﺎﻧﺔ) ،(٤ﻭﻫﺎﺷﻢ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﳌﻄﹼﻠﺐ ﺟ ﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ،
ﻓﺈﻧﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﹼﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﻗﺼﻲ ﺑﻦ
ﻛﻼﺏ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻟﻮﻱ ﺑﻦ ﻏﺎﻟﺐ ﺑﻦ ﻓﻬﺮ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻧﻀﺮ ﺑﻦ
ﻛﻨﺎﻧﺔ ﺑﻦ ﺧﺰﳝﺔ ﺑﻦ ﻣﺪﺭﻛﺔ ﺑﻦ ﺇﻟﻴﺎﺱ ﺑﻦ ﻣﻀﺮ ﺑﻦ ﻧـﺰﺍﺭ ﺑﻦ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ،
ﻓﺎﻟﻌﻠﻮﻳﺔ ﻭﺍﻟﻌﺒﺎﺳﻴﺔ ﻣﻦ ﻫﺎﺷﻢ؛ ﻷ ﹼﻥ ﺍﻟﻌﺒﺎﺱ ﻭﺃﺑﺎ ﻃﺎﻟﺐ ﺍﺑﻨﺎ ﻋﺒﺪ ﺍﳌﻄﹼﻠﺐ ﻭﺃﺑﻮ
ﺑﻜﺮ ﻗﺮﺷﻲ؛ ﻷﻧﻪ ﺍﺑﻦ ﺃﰊ ﻗﺤﺎﻓﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺗﻴﻢ ﺑﻦ
ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻟﻮﻱ ،ﻭﻛﺬﺍ ﻋﻤﺮ؛ ﻷﻧﻪ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﺑﻦ ﻧﻔﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ
) (١ﻗﻮﻟـﻪ] :ﺧـﱪﺍﹰ ﻭﺍﺣـﺪﹰﺍ[ ﻗـﺎﻝ ﰲ "ﺍﻟﻨـﱪﺍﺱ" :ﻭﻫﺎﻫﻨـﺎ ﲝـﺚ ﻭﻫـﻮ ﺃ ﹼﻥ ﺟﻌﻠـﻪ ﺧـﱪ ﺍﻷﺣـﺎﺩ ﻣـﻦ ﻗﹼﻠـﺔ ﺗﺘﺒـﻊ
ﺍﻷﺣﺎﺩﻳـﺚ ،ﻛﻤـﺎ ﻫـﻮ ﻋـﺎﺩﺓ ﺍﳌـﺘﻜﻠﹼﻤﲔ ،ﻓﺈﻧـﻪ ﺣـﺪﻳﺚ ﻣﺘـﻮﺍﺗﺮ ،ﺭﻭﺍﻩ ﳓـﻮ ﺃﺭﺑﻌـﲔ ﺻـﺤﺎﺑﻴﺎ ،ﻛﻤـﺎ ﰲ
"ﺍﻟﺼﻮﺍﻋﻖ" ،ﻭﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﺃﻗﻞﹼ ﻣﻦ ﻧﺼﺎﺏ ﺍﳌﺘﻮﺍﺗﺮ ،ﻛﺬﺑﻪ ﺍﻟﺘﺠﺎﺭﺏ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻮﺟﺪﺍﻥ ﻋﻨﺪ ﺳـﻤﺎﻉ
ﺍﻷﺧﺒﺎﺭ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﺎﴰﻴﺎ[ ﻣﻦ ﺃﻭﻻﺩ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻮﻳﺎ[ ﻣﻦ ﺃﻭﻻﺩ ﻋﻠ ﻲ ﻋﻦ ﺍﻟﺰﻫﺮﺍﺀ ﺃﻭ ﻏﲑﻫﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ" ١٢ .ﻥ"
!٣٣٣ ) (٤ﻗﻮﻟﻪ] :ﺍﻟﻨﻀﺮ ﺑﻦ ﻛﻨﺎﻧﺔ[ ﻭﻫﻮ ﺍﳌﻠﹼﻘﺐ ﺑﻘﺮﻳﺶ ،ﻛﻤﺎ ﰲ "ﺍﳌﻌﺎﺟﻢ""١٢ .
ﺑﻦ ﺭﺑﺎﺡ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﺮﻁ ﺑﻦ ﺭﺯﺍﺡ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻛﻌﺐ ،ﻭﻛﺬﺍ ﻋﺜﻤﺎﻥ؛ ﻷﻧﻪ#
ﺍﺑﻦ ﻋﻔﺎﻥ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﴰﺲ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ) .ﻭﻻ ﻳﺸﺘﺮﻁ
ﰲ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺼﻮﻣﹰﺎ() (١ﻟِ ﻤﺎ ﻣﺮ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺇﻣﺎﻣﺔ ﺃﰊ ﺑﻜﺮ ﻣﻊ ﻋﺪﻡ
ﺍﻟﻘﻄﻊ) (٢ﺑﻌﺼﻤﺘﻪ .ﻭﺃﻳﻀﺎﹰ ﺍﻻﺷﺘﺮﺍﻁ ﻫﻮ ﺍﶈﺘﺎﺝ) (٣ﺇﱃ ﺍﻟﺪﻟﻴﻞ ،ﻭﺃﻣﺎ ﰲ ﻋﺪﻡ
ﺍﻻﺷﺘﺮﺍﻁ ﻓﻴﻜﻔﻲ ﻓﻴﻪ ﻋﺪﻡ ﺩﻟﻴﻞ ﺍﻻﺷﺘﺮﺍﻁ ،ﺍﺣﺘﺞ ﺍﳌﺨﺎﻟﻒ) (٤ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ:
﴿ﻻﹶ ﻳﻨﺎ ﹸﻝ ﻋﻬﺪِﻱ ﺍﻟ ﱠﻈﺎِﻟ ِﻤﲔ﴾]ﺍﻟﺒﻘﺮﺓ [١٢٤ :ﻭﻏﲑ ﺍﳌﻌﺼﻮﻡ ﻇﺎﱂ ﻓﻼ ﻳﻨﺎﻟﻪ
ﻋﻬﺪ ﺍﻹﻣﺎﻣﺔ ،ﻭﺍﳉﻮﺍﺏ :ﺍﳌﻨﻊ) (٥ﻓﺈ ﹼﻥ ﺍﻟﻈﺎﱂ ﻣﻦ ﺍﺭﺗﻜﺐ ﻣﻌﺼﻴﺔ ﻣﺴﻘﻄﺔ
ﻟﻠﻌﺪﺍﻟﺔ ،ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﺻﻼﺡ ﻓﻐﲑ ﺍﳌﻌﺼﻮﻡ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ) (٦ﻇﺎﻟِﻤﺎﹰ،
) (١ﻗﻮﻟﻪ] :ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺼﻮﻣﹰﺎ[ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﺼﻤﺔ ﻋﻨﺪﻧﺎ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺃﺻﻠﻬﺎ ﻣﻦ ﺍﺳـﺘﻨﺎﺩ ﺍﻷﺷـﻴﺎﺀ ﻛﹼﻠﻬـﺎ ﺇﱃ
ﺍﻟﻔﺎﻋﻞ ﺍﳌﺨﺘﺎﺭ ﺃﺑﺪﺍﹰ ﺍﺑﺘﺪﺍﺀ ﺃﻥ ﻻ ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺻﺎﺣﺒﻬﺎ ﺫﻧﺒﺎﹰ ،ﻭﻋﻨﺪ ﺍﳊﻜﻤـﺎﺀ ﻣﻠﻜـﺔ ﲤﻨـﻊ ﺍﻟﻔﺠـﻮﺭ
ﻭﳛﺼﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺇﺑﺘﺪﺍﺀ ﺑﺎﻟﻌﻠﻢ ﲟﺴﺎﻟﺐ ﺍﳌﻌﺎﺻﻲ ﻭﻣﻨﺎﻗﺐ ﺍﻟﻄﺎﻋﺎﺕ ،ﻭﻳﺘﺄﻛﹼﺪ ﻭﻳﺘﺮ ﺳﺦ ﻫﺬﻩ
ﺍﻟﺼﻔﺔ ﰲ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺘﺘﺎﺑﻊ ﺍﻟﻮﺣﻲ ﺇﻟﻴﻬﻢ ﺑﺎﻷﻭﺍﻣﺮ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﻣـﺎ ﻳﻨﺒﻐـﻲ ،ﻭﺍﻟﻨـﻮﺍﻫﻲ ﺍﻟﺰﺍﺟـﺮﺓ ﻋ ﻤـﺎ ﻻ ﻳﻨﺒﻐـﻲ،
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺍﻟﻌﺼﻤﺔ ﺗﻜﻮﻥ ﺧﺎﺻﻴﺔ ﰲ ﻧﻔﺲ ﺍﻟﺸﺨﺺ ﺃﻭ ﰲ ﺑﺪﻧﻪ ،ﳝﺘﻨﻊ ﺑﺴﺒﺒﻬﺎ ﺻﺪﻭﺭ ﺍﻟﺬﻧﺐ ﻓﻴﻪ ،ﻭﻫـﺬﺍ
ﺍﻟﻘﻮﻝ ﻇﺎﻫﺮ ﺍﻟﺒﻄﻼﻥ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﻊ ﻋﺪﻡ ﺍﻟﻘﻄﻊ ...ﺇﱁ[ ﻳﺮﻳﺪ ﺃ ﹼﻥ ﺇﻣﺎﻣﺔ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ﺻـﺤﻴﺤﺔ ﻗﻄﻌـﺎﹰ ﺑﺎﻹﲨـﺎﻉ ﻓﻠـﻮ
ﻛﺎﻧﺖ ﺍﻟﻌﺼﻤﺔ ﺷﺮﻃﺎﹰ ﻟﻜﺎﻥ ﻋﺼﻤﺘﻪ ﻣﻌﻠﻮﻣﺔ ﻗﻄﻌﹰﺎ ،ﻟﻜﻦ ﻻ ﻗﻄﻊ ﺎ ﻓﺎﻟﻌﺼﻤﺔ ﻟﻴﺴﺖ ﺑﺸﺮﻁ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﺍﶈﺘﺎﺝ[ ﻷﻧﻪ ﺩﻋﻮﻯ ﻓﻼ ﺑ ﺪ ﳍﺎ ﻣﻦ ﺑﻴﻨﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﺣﺘ ﺞ ﺍﳌﺨﺎﻟﻒ[ ﻭﻫﻢ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ،ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﳌﻨﻊ[ ﺃﻱ :ﻻ ﻧﺴﻠﹼﻢ ﺃﻥﹼ ﻏﲑ ﺍﳌﻌﺼﻮﻡ ﻳﻜﻮﻥ ﻇﺎﻟِﻤﺎﹰ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ...ﺇﱁ[ ﳉﻮﺍﺯ ﺃﻥ ﻳﺼﺪﺭ ﻣﻨﻪ ﺫﻧﺐ ﻏـﲑ ﻣـﺴﻘﻂ ﻟﻠﻌﺪﺍﻟـﺔ ﻛﺎﻟـﺼﻐﺎﺋﺮ ﻣـﻊ ﻋـﺪﻡ
ﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ،ﺃﻭ ﺫﻧﺐ ﻛﺒﲑ ،ﻟﻜﻨﻪ ﺗﺎﺏ ﻋﻨﻪ ﻭﺃﺻﻠﺢ ﻧﻔﺴﻪ ﻓﻼ ﻳﻜﻮﻥ ﻇﺎﻟِﻤﺎﹰ ﻭﻻ ﻣﻌﺼﻮﻣﹰﺎ١٢ .
! "٣٣٤
ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﺼﻤﺔ) (١ﺃﻥ ﻻ ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻧﺐ ﻣﻊ ﺑﻘﺎﺀ ﻗﺪﺭﺗﻪ#
ﻭﺍﺧﺘﻴﺎﺭﻩ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﳍﻢ :ﻫﻲ ﻟﻄﻒ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﳛﻤﻠﻪ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑ
ﻭﻳﺰﺟﺮﻩ ﻋﻦ ﺍﻟﺸ ﺮ ﻣﻊ ﺑﻘﺎﺀ ﺍﻻﺧﺘﻴﺎﺭ ﲢﻘﻴﻘﹰﺎ ﻟﻼﺑﺘﺪﺍﺀ ،ﻭﳍﺬﺍ) (٢ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ
ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ ﺭﲪﻪ ﺍﷲ :ﺍﻟﻌﺼﻤﺔ ﻻ ﺗﺰﻳﻞ ﺍﶈﻨﺔ ،ﻭﺬﺍ ﻳﻈﻬﺮ ﻓﺴﺎﺩ
ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺇﹼﺎ ﺧﺎﺻﻴﺔ ﰲ ﻧﻔﺲ ﺍﻟﺸﺨﺺ ﺃﻭ ﰲ ﺑﺪﻧﻪ ﳝﺘﻨﻊ ﺑﺴﺒﺒﻬﺎ ﺻﺪﻭﺭ
ﺍﻟﺬﻧﺐ ﻋﻨﻪ ،ﻛﻴﻒ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺬﻧﺐ ﳑﺘﻨﻌﺎﹰ ﻟِﻤﺎ ﺻﺢ ﺗﻜﻠﻴﻔﻪ) (٣ﺑﺘﺮﻙ ﺍﻟﺬﻧﺐ
ﻭﹶﻟﻤﺎ ﻛﺎﻥ ﻣﺜﺎﺑﹰﺎ ﻋﻠﻴﻪ)) .(٤ﻭﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﻓﻀﻞ) (٥ﻣﻦ ﺃﻫﻞ ﺯﻣﺎﻧﻪ(؛ ﻷ ﹼﻥ
ﺍﳌﺴﺎﻭﻱ ﰲ ﺍﻟﻔﻀﻴﻠﺔ ﺑﻞ ﺍﳌﻔﻀﻮﻝ ﺍﻷﻗﻞﹼ ﻋﻠﻤﹰﺎ ﻭﻋﻤﻼﹰ ﺭ ﲟﺎ ﻛﺎﻥ ﺃﻋﺮﻑ
ﲟﺼﺎﱀ ﺍﻹﻣﺎﻣﺔ ﻭﻣﻔﺎﺳﺪﻫﺎ ،ﻭﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ) (٦ﲟﻮﺍﺟﺒﻬﺎ ﺧﺼﻮﺻﹰﺎ ﺇﺫﺍ ﻛﺎﻥ
ﻧﺼﺐ ﺍﳌﻔﻀﻮﻝ ﺃﺩﻓﻊ ﻟﻠﺸ ﺮ ﻭﺃﺑﻌﺪ ﻋﻦ ﺇﺛﺎﺭﺓ ﺍﻟﻔﺘﻨﺔ ،ﻭﳍﺬﺍ ﺟﻌﻞ ﻋﻤﺮ ﺭﺿﻲ
) (١ﻗﻮﻟﻪ] :ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﺼﻤﺔ ...ﺇﱁ[ ﻣﻌﻨـﺎﻩ ﺃﻥﹼ ﻣﺂﳍـﺎ ﻭﻏﺎﻳﺘـﻬﺎ ﺫﻟـﻚ ،ﻭﺃﻣـﺎ ﺗﻌﺮﻳﻔﻬـﺎ :ﻓﻬـﻲ ﻣﻠﻜـﺔ ﺍﺟﺘﻨـﺎﺏ
ﺍﳌﻌﺎﺻﻲ ﻣﻊ ﺍﻟﺘﻤ ﹼﻜﻦ ﻣﻨﻬﺎ ،ﻭﻗﺪ ﻳﻌﺒﺮ ﻋﻦ ﺗﻠﻚ ﺍﳌﻠﻜﺔ ﺑﺎﻟﻠﻄﻒ ﳊﺼﻮﳍﺎ ﲟﺤﺾ ﻟﻄﻒ ﺍﷲ ﺗﻌﺎﱃ ﻭﻓﻀﻞ
ﻣﻨﻪ ،ﻻ ﳜﻔﻰ ﺃ ﹼﻥ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺗﻠﻚ ﺍﳌﻠﻜﺔ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺻﻴﺎﹰ ﺑﺎﻟﻔﻌﻞ"١٢ .ﺧﻴﺎﱄ"
) (٢ﻗﻮﻟﻪ] :ﻭﳍﺬﺍ[ ﺃﻱ :ﻷﺟﻞ ﺍﺷﺘﺮﺍﻁ ﺑﻘﺎﺀ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ﰲ ﻣﻌﲎ ﺍﻟﻌﺼﻤﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﹶ ﻤﺎ ﺻﺢ ﺗﻜﻠﻴﻔﻪ[ ﺇﺫ ﻻ ﺗﻜﻠﻴﻒ ﺑﺘﺮﻙ ﺍﳌﻤﺘﻨﻊ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟِ ﻤﺎ ﻛﺎﻥ ﻣﺜﺎﺑﺎﹰ ﻋﻠﻴﻪ[ ﺇﺫ ﻻ ﻣﺪﺡ ﻭﻻ ﺛﻮﺍﺏ ﺑﺘﺮﻙ ﻣﺎ ﻫﻮ ﳑﺘﻨﻊ؛ ﻷﻧﻪ ﻟﻴﺲ ﻣﻘـﺪﻭﺭﹰﺍ ﺩﺍﺧـ ﹰﻼ ﲢـﺖ
ﺍﻻﺧﺘﻴﺎﺭ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﻓﻀﻞ ...ﺇﱁ[ ﺧﻼﻓﺎﹰ ﻟﻺﻣﺎﻣﻴﺔ ﻫﻢ ﻳﺰﻋﻤﻮﻥ ﺃ ﹼﻥ ﺇﻣﺎﻣﺔ ﺍﳌﻔﻀﻮﻝ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻔﺎﺿﻞ
ﻗﺒﻴﺤﺔ ﻋﻘ ﹰﻼ ،ﻛﺬﺍ ﰲ "ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٦ﻗﻮﻟﻪ] :ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ...ﺇﱁ[ ﻷﻥﹼ ﺃﻋﻈـﻢ ﻣـﺪﺍﺭ ﺍﻟـﺴﻠﻄﻨﺔ ﻫـﻮ ﻋﻠـﻰ ﺍﳌﻬـﺎﺭﺓ ﺑـﺄﻣﻮﺭ ﺍﻟـﺪﻧﻴﺎ ،ﻻ ﻋﻠـﻰ
!٣٣٥ ﺍﳌﻬﺎﺭﺓ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺸﺮﻋ ﻲ ﻭﻛﺜﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ"١٢ .
ﺍﷲ ﻋﻨﻪ ﺍﻹﻣﺎﻣﺔ ﺷﻮﺭﻯ ﺑﲔ ﺳﺘﺔ ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄﻥﹼ ﺑﻌﻀﻬﻢ ﺃﻓﻀﻞ ﻣﻦ ﺑﻌﺾ ،ﻓﺈﻥ#
ﻗﻴﻞ :ﻛﻴﻒ ﻳﺼﺢ ﺟﻌﻞ ﺍﻹﻣﺎﻣﺔ ﺷﻮﺭﻯ ﺑﲔ ﺍﻟﺴﺘﺔ ﻣﻊ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻧﺼﺐ ﺇﻣﺎﻣﲔ
ﰲ ﺯﻣﺎﻥ ﻭﺍﺣﺪ؟ ﻗﻠﻨﺎ :ﻏﲑ ﺍﳉﺎﺋﺰ ﻫﻮ ﻧﺼﺐ ﺇﻣﺎﻣﲔ ﻣﺴﺘﻘﹼﻠﲔ ﲡﺐ ﻃﺎﻋﺔ ﻛ ﹼﻞ
ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ ﹶﻟ ﻤﺎ ﻳﻠﺰﻡ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻣﺘﺜﺎﻝ ﺃﺣﻜﺎﻡ ﻣﺘﻀﺎﺩﺓ ،ﻭﺃﻣﺎ ﰲ
ﺍﻟﺸﻮﺭﻯ ﻓﺎﻟﻜﻞﹼ ﲟﻨـﺰﻟﺔ ﺇﻣﺎﻡ ﻭﺍﺣﺪ)) .(١ﻭﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ
ﺍﳌﻄﻠﻘﺔ ﺍﻟﻜﺎﻣﻠﺔ() (٢ﺃﻱ :ﻣﺴﻠﻤﺎﹰ ﺣ ﺮﺍ ﺫﻛﺮﺍﹰ ﻋﺎﻗ ﹰﻼ ﺑﺎﻟﻐﹰﺎ؛ ﺇﺫ ﻣﺎ ﺟﻌﻞ ﺍﷲ
ﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺳﺒﻴﻼﹰ ،ﻭﺍﻟﻌﺒﺪ ﻣﺸﻐﻮﻝ ﲞﺪﻣﺔ ﺍﳌﻮﱃ ﻣﺴﺘﺤﻘﺮﹰﺍ ﰲ
ﺃﻋﲔ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﻨﺴﺎﺀ ﻧﺎﻗﺼﺎﺕ ﻋﻘﻞ ﻭﺩﻳﻦ ،ﻭﺍﻟﺼ ﱯ ﻭﺍﻨﻮﻥ ﻗﺎﺻﺮﺍﻥ) (٣ﻋﻦ
ﺗﺪﺑﲑ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺘﺼ ﺮﻑ ﰲ ﻣﺼﺎﱀ ﺍﳉﻤﻬﻮﺭ) .ﺳﺎﺋﺴﹰﺎ( ﺃﻱ :ﻣﺎﻟﻜﺎﹰ ﻟﻠﺘﺼ ﺮﻑ ﰲ
ﺃﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﺑﻘﻮﺓ ﺭﺃﻳﻪ ﻭﺭﻭﻳﺘﻪ ﻭﻣﻌﻮﻧﺔ ﺑﺄﺳﻪ ﻭﺷﻮﻛﺘﻪ) .ﻗﺎﺩﺭﺍﹰ( ﺑﻌﻤﻠﻪ
ﻭﻋﺪﻟﻪ ﻭﻛﻔﺎﻳﺘﻪ ﻭﺷﺠﺎﻋﺘﻪ )ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺍﻷﺣﻜﺎﻡ ﻭﺣﻔﻆ ﺣﺪﻭﺩ) (٤ﺩﺍﺭ ﺍﻹﺳﻼﻡ
) (١ﻗﻮﻟﻪ] :ﻓﺎﻟﻜﻞﹼ ﲟﻨــﺰﻟﺔ ﺇﻣـﺎﻡ ﻭﺍﺣـﺪ[ ﰲ "ﺍﻟـﻨﻈﻢ" :ﻟﻌﻠﹼـﻪ ﺟـﻮﺍﺏ ﺗﻨــﺰﱄﹼ ،ﻭﺇ ﹼﻻ ﻓﻤـﻦ ﺍﻟﻈـﺎﻫﺮ ﺃ ﹼﻥ ﺍﳌﻨـﻮﻁ
ﺑﺎﻟﺸﻮﺭﻯ ﱂ ﻳﻜﻦ ﺇﻻﹼ ﺗﻌﻴﲔ ﺇﻣﺎﻣﺔ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ،ﻻ ﺇﺩﺍﺭﺓ ﺍﻹﻣﺎﻣﺔ ﺑﻴﻨـﻬﻢ ﺣـﱴ ﻳﻜـﻮﻥ ﺍﺳـﺘﺨﻼﻓﹰﺎ ﻣـﻦ ﻋﻤـﺮ
ﻤﻮﻋﻬﻢ ﺃﻭ ﻟﻠﻤﺒﻬﻢ ﺍﻟﺪﺍﺋﺮ ﺑﻴﻨﻬﻢ ،ﻓﺈﻧـﻪ ﻳـﺮ ﺩﻩ ﺍﻟﺮﻭﺍﻳـﺎﺕ ﻛﹼﻠﻬـﺎ ﺃﻭ ﺟﹼﻠﻬـﺎ ،ﻓﻌﻠـﻢ ﺃﻥﹼ ﺍﻟـﺴﺆﺍﻝ ﻣـﻦ ﺃﺻـﻠﻪ
ﺳﺎﻗﻂ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄ :ﻭﻗﺪ ﳚﺎﺏ ﺃﻳﻀﹰﺎ ﺑﺄ ﹼﻥ ﻣﻌﲎ ﺟﻌﻞ ﺍﻹﻣﺎﻣﺔ ﺷﻮﺭﻯ ﺃﻥ ﻳﺘﺸﺎﻭﺭﻭﺍ ﻓﻴﻨﺼﺒﻮﺍ
ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ،ﻭﻻ ﻳﺘﺠﺎﻭﺯﻫﻢ ﺍﻹﻣﺎﻣﺔ ﻭﻻ ﺍﻟﻨﺼﺐ ﻭﻻ ﺍﻟﺘﻌﻴﲔ ﻭﺣﻴﻨﺌﺬ ﻻ ﺇﺷﻜﺎﻝ ﺃﺻ ﹰﻼ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻜﺎﻣﻠﺔ[ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻘﺎﺻﺮﺓ ﻭﻫﻲ ﻭﻻﻳﺘﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﲞﻼﻑ ﺍﻟﺘﺎﻣـﺔ ،ﻓﺈ ﹼـﺎ ﺗﻨﻔﻴـﺬ ﺍﻟﻘـﻮﻝ
ﻋﻠﻰ ﺍﻟﻐﲑ ،ﻛﺬﺍ ﰲ "ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻗﺎﺻﺮﺍﻥ[ ﺃﻱ :ﻟﻴﺲ ﳍﻤﺎ ﻭﻻﻳﺔ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻤﺎ ﻟﻘﺼﻮﺭ ﺍﻟﻌﻘﻞ ،ﻓﻜﻴﻒ ﲢـﺼﻞ ﺍﻟﻮﻻﻳـﺔ ﳍﻤـﺎ ﻋﻠـﻰ
ﺍﻟﻐﲑ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺣﻔﻆ ﺣﺪﻭﺩ ...ﺇﱁ[ ﻫﺬﺍ ﺃﻗ ﹼﻞ ﻣﺎ ﻳﻨﺒﻐﻲ ،ﻭﺇﻻﹼ ﻓﺎﻟﻌﺰﳝﺔ ﻓﺘﺢ ﺩﺍﺭ ﺍﳊﺮﺏ" ١٢ .ﻥ"
! "٣٣٦
ﻭﺇﻧﺼﺎﻑ ﺍﳌﻈﻠﻮﻡ ﻣﻦ ﺍﻟﻈﺎﱂ(؛ ﺇﺫ ﺍﻹﺧﻼﻝ ﺬﻩ ﺍﻷﻣﻮﺭ ﳐﻞﹼ ﺑﺎﻟﻐﺮﺽ ﻣﻦ#
ﻧﺼﺐ ﺍﻹﻣﺎﻡ) .ﻭﻻ ﻳﻨﻌﺰﻝ ﺍﻹﻣﺎﻡ ﺑﺎﻟﻔﺴﻖ( ﺃﻱ :ﺑﺎﳋﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ،
)ﻭﺍﳉﻮﺭ( ﺃﻱ :ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﻧﻪ ﻗﺪ ﻇﻬﺮ ﺍﻟﻔﺴﻖ ﻭﺍﻧﺘﺸﺮ ﺍﳉﻮﺭ
ﻣﻦ ﺍﻷﻳِ ﻤﺔ ﻭﺍﻷﻣﺮﺍﺀ ﺑﻌﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻭﺍﻟﺴﻠﻒ ﻛﺎﻧﻮﺍ ﻳﻨﻘﺎﺩﻭﻥ ﳍﻢ
ﻭﻳﻘﻴﻤﻮﻥ ﺍﳉﻤﻊ ﻭﺍﻷﻋﻴﺎﺩ ﺑﺈﺫﻢ ﻭﻻ ﻳﺮﻭﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ؛ ﻭﻷ ﹼﻥ ﺍﻟﻌﺼﻤﺔ)(١
ﻟﻴﺴﺖ ﺑﺸﺮﻁ ﻟﻺﻣﺎﻣﺔ ﺍﺑﺘﺪﺍﺀ ﻓﺒﻘﺎﺀ ﺃﻭﱃ .ﻭﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺃﻥﹼ ﺍﻹﻣﺎﻡ
ﻳﻨﻌﺰﻝ ﺑﺎﻟﻔﺴﻖ ﻭﺍﳉﻮﺭ ،ﻭﻛﺬﺍ ﻛﻞﹼّ ﻗﺎﺽ) (٢ﻭﺃﻣﲑ ،ﻭﺃﺻﻞ ﺍﳌﺴﺄﻟﺔ ﺃ ﹼﻥ ﺍﻟﻔﺎﺳﻖ
ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ،ﻟﻜﻨﻪ ﻻ ﻳﻨﻈﺮ ﻟﻨﻔﺴﻪ ﻓﻴﻜﻒ ﻳﻨﻈﺮ
ﻟﻐﲑﻩ ،ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ) (٣ﺣﱴ ﻳﺼﺢ ﻟﻸﺏ
ﺍﻟﻔﺎﺳﻖ ﺗﺰﻭﻳﺞ ﺍﺑﻨﺘﻪ ﺍﻟﺼﻐﲑﺓ ،ﻭﺍﳌﺴﻄﻮﺭ ﰲ ﻛﺘﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻥﹼ ﺍﻟﻘﺎﺿﻲ ﻳﻨﻌﺰﻝ
ﺑﺎﻟﻔﺴﻖ ﲞﻼﻑ ﺍﻹﻣﺎﻡ ،ﻭﺍﻟﻔﺮﻕ ﺃ ﹼﻥ ﰲ ﺍﻧﻌﺰﺍﻟﻪ ﻭﻭﺟﻮﺏ ﻧﺼﺐ ﻏﲑﻩ ﺇﺛﺎﺭﺓ
) (١ﻗﻮﻟﻪ] :ﻭﻷﻥﹼ ﺍﻟﻌﺼﻤﺔ ...ﺇﱁ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﺑﺎﻟﻌﺼﻤﺔ ﻣﻠﻜﺔ ﺍﻻﺟﺘﻨﺎﺏ ﻓﻼ ﺗﻘﺮﻳﺐ ،ﺇﺫ ﺍﳌﻄﻠـﻮﺏ
ﺃﻥ ﻻ ﻳﺸﺘﺮﻁ ﻋﺪﻡ ﺍﻟﻔﺴﻖ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﻋﺪﻡ ﺍﻟﻔـﺴﻖ ﻓﻌـﺪﻡ ﺍﺷـﺘﺮﺍﻃﻪ ﺍﺑﺘـﺪﺍﺀ ﳑﻨـﻮﻉ ﺣﻴـﺚ ﻗـﺎﻟﻮﺍ :ﻳـﺸﺘﺮﻁ
ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻹﻣﺎﻣﺔ؛ ﻷ ﹼﻥ ﺍﻟﻔﺎﺳﻖ ﻻ ﻳﺼﻠﺢ ﻷﻣﺮ ﺍﻟﺪﻳﻦ ﻭ ﻻ ﻳﻮﺛﻖ ﺑﺄﻭﺍﻣﺮﻩ"١٢.ﺧﻴﺎﱄ"
) (٢ﻗﻮﻟﻪ] :ﻭ ﻛﺬﺍ ﻛﻞﹼ ﻗﺎﺽ[ ﻗﺎﻝ ﰲ "ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ" :ﺍﻟﻌﺪﺍﻟﺔ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺷﺮﻁ ﳉﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ،
ﻓﻼ ﻳﺼﻠﺢ ﺍﻟﻔﺎﺳﻖ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺿﻴﺎﹰ ﻋﻨﺪﻩ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻔﺎﺳﻖ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻨـﺪﻩ ،ﻓـﻼ ﻳﻜـﻮﻥ
ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﻀﺎﺀ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ[ ﻟﻜﻦ ﻻ ﻳﻨﺒﻐـﻲ ﺃﻥ ﻳﻘﹼﻠـﺪ ﺍﻟﻔﺎﺳـﻖ؛ ﻷﻥﹼ ﺍﻟﻘـﻀﺎﺀ ﺃﻣﺎﻧـﺔ ﻋﻈﻴﻤـﺔ ،ﻭﻫـﻲ ﺃﻣﺎﻧـﺔ
ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﺑﻀﺎﻉ ﻭﺍﻟﻨﻔﻮﺱ ،ﻓﻼ ﻳﻘﻮﻡ ﺑﻮﻓﺎﺋﻬﺎ ﺇﻻﹼ ﻣﻦ ﻛﻤﻞ ﻭﺭﻋﻪ ﻭﰎﹼ ﺗﻘﻮﺍﻩ ،ﺇ ﹼﻻ ﺃﻧﻪ ﻣﻊ ﻫﺬﺍ ﻟﻮ ﻗﹼﻠﺪ ﺟﺎﺯ
ﺍﻟﺘﻘﻠﻴﺪ ﰲ ﻧﻔﺴﻪ ﻭﺻﺎﺭ ﻗﺎﺿﻴﺎﹰ؛ ﻷ ﹼﻥ ﺍﻟﻔﺴﺎﺩ ﳌﻌﲎ ﰲ ﻏﲑﻩ ﻓﻼ ﳝﻨﻊ ﺟـﻮﺍﺯ ﺗﻘﻠﻴـﺪﻩ ﺍﻟﻘـﻀﺎﺀ ﰲ ﻧﻔـﺴﻪ١٢ .
!٣٣٧ "ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ"".
ﺍﻟﻔﺘﻨﺔ ِﻟﻤﺎ ﻟﻪ ﻣﻦ ﺍﻟﺸﻮﻛﺔ ﲞﻼﻑ ﺍﻟﻘﺎﺿﻲ ،ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻨﻮﺍﺩﺭ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ#
ﺍﻟﺜﻼﺛﺔ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻗﻀﺎﺀ ﺍﻟﻔﺎﺳﻖ) ،(١ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ :ﺇﺫﺍ ﻗﻠﹼﺪ ﺍﻟﻔﺎﺳﻖ
ﺍﺑﺘﺪﺍﺀ ﻳﺼﺢ ﻭﻟﻮ ﻗﻠﹼﺪ ﻭﻫﻮ ﻋﺪﻝ ﻳﻨﻌﺰﻝ ﺑﺎﻟﻔﺴﻖ)(٢؛ ﻷﻥﹼ ﺍﳌﻘﹼﻠﺪ ﺍﻋﺘﻤﺪ ﻋﻠﻰ
ﻋﺪﺍﻟﺘﻪ ﻓﻠﻢ ﻳﺮﺽ ﺑﻘﻀﺎﺋﻪ ﺑﺪﻭﺎ ،ﻭﰲ "ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ" :ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ
ﺇﺫﺍ ﺍﺭﺗﺸﻰ) (٣ﻻ ﻳﻨﻔﺬ ﻗﻀﺎﺅﻩ) (٤ﻓﻴﻤﺎ ﺍﺭﺗﺸﻰ ﻭﺃﻧﻪ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻘﻀﺎﺀ
ﺑﺎﻟﺮﺷﻮﺓ) (٥ﻻ ﻳﺼﲑ ﻗﺎﺿﻴﺎﹰ ﻭﻟﻮ ﻗﻀﻰ ﻻ ﻳﻨﻔﺬ ﻗﻀﺎﺅﻩ ........................
) (١ﻗﻮﻟﻪ] :ﻻ ﳚﻮﺯ ﻗﻀﺎﺀ ﺍﻟﻔﺎﺳﻖ[ ﰲ "ﻛﻨـﺰ ﺍﻟﺪﻗﺎﺋﻖ" :ﻭﺍﻟﻔﺎﺳﻖ ﺃﻫﻞ ﺍﻟﻘﻀﺎﺀ ﻛﻤﺎ ﻫﻮ ﺃﻫﻞ ﺍﻟﺸﻬﺎﺩﺓ ﺇ ﹼﻻ ﺃﻧـﻪ
ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻠﹼﺪ ،ﻗﺎﻝ ﰲ "ﺍﻟﺒﺤﺮ" :ﻟِ ﻤﺎ ﻗﺪﻣﻨﺎ ﺃﻤﺎ ﻣﻦ ﺑﺎﺏ ﻭﺍﺣﺪ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﺗﻘﻠﻴـﺪﻩ؛ ﻷ ﹼﻥ ﺍﻟﻘـﻀﺎﺀ ﻣـﻦ
ﺑﺎﺏ ﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻔﺎﺳﻖ ﻻ ﻳﺆﲤﻦ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻟﻘﻠﹼﺔ ﻣﺒﺎﻻﺗﻪ ﺑﻪ ،ﻛﻤﺎ ﻻ ﻳﻨﺒﻐﻲ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻳﻨﻌﺰﻝ ﺑﺎﻟﻔﺴﻖ[ ﰲ "ﺍﻟﻜﻨـﺰ" :ﻭﻟﻮ ﻛﺎﻥ ﻋﺪ ﹰﻻ ﻓﻔﺴﻖ ﻻ ﻳﻨﻌﺰﻝ ﻭﻳﺴﺘﺤﻖ ﺍﻟﻌﺰﻝ ،ﻗـﺎﻝ ﰲ "ﺍﻟﺒﺤـﺮ":
ﺃﻱ :ﻓﺴﻖ ﺑﺄﺧﺬ ﺍﻟﺮﺷﻮﺓ ﺃﻭ ﺑﻐﲑﻩ ﻣﻦ ﺍﻟﺰﻧﺎ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ،ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺆﻟﹼﻒ ﻣـﻦ ﺻـ ﺤﺔ ﺗﻮﻟﻴـﺔ ﺍﻟﻔﺎﺳـﻖ
ﻭﻋﺪﻡ ﻋﺰﻟﻪ ﻟﻮ ﻓﺴﻖ ،ﻫﻮ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ ﻛﻤﺎ ﰲ "ﺍﳍﺪﺍﻳﺔ" ،ﻭﻫﻮ ﻗـﻮﻝ ﻋﺎﻣـﺔ ﺍﳌـﺸﺎﻳﺦ ،ﻭﻫـﻮ ﺍﻟـﺼﺤﻴﺢ
ﻛﻤﺎ ﰲ "ﺍﳋﺎﻧﻴﺔ" ،ﻭﻋﻦ ﻋﻠﻤﺎﺋﻨﺎ ﺍﻟﺜﻼﺛﺔ ﰲ "ﺍﻟﻨﻮﺍﺩﺭ" ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻗﻀﺎﺋﻪ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌـﺸﺎﻳﺦ :ﺇﺫﺍ ﻗﹼﻠـﺪ
ﺍﻟﻔﺎﺳﻖ ﺍﺑﺘﺪﺍﺀ ﻳﺼ ﺢ ،ﻭﻟﻮ ﻗﹼﻠﺪ ﻭﻫﻮ ﻋﺪﻝ ﻳﻨﻌﺰﻝ ﺑﺎﻟﻔﺴﻖ ،ﻭﰲ "ﺃﻳﻀﺎﹰﺡ ﺍﻹﺻﻼﺡ" :ﻭﻋﻠﻴـﻪ ﺍﻟﻔﺘـﻮﻯ ،ﻭﻫـﻮ
ﻏﺮﻳﺐ ﻭﱂ ﺃﺭﻩ .ﻭﺍﳌﺬﻫﺐ ﺧﻼﻓﻪ ،ﻭﻗﻮﻟﻪ :ﻳﺴﺘﺤﻖ ﺍﻟﻌـﺰﻝ ﻣﻌﻨـﺎﻩ ﳚـﺐ ﻋﻠـﻰ ﺍﻟـﺴﻠﻄﺎﻥ ﻋﺰﻟـﻪ ،ﻛـﺬﺍ ﰲ
"ﺍﻟﺒﺰﺍﺯﻳﺔ" ،ﻭﰲ "ﺍﳌﻌﺮﺍﺝ" :ﳛﺴﻦ ﻋﺰﻟﻪ ...ﺁﻫـ .ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﰲ ﻣﻌﲎ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻛﻤﺎ ﺍﺧﺘﻠﻒ ﰲ ﺗﻮﻟﻴﺘﻪ
ﺍﺑﺘﺪﺍﺀ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﺭﺗﺸﻰ[ ﺃﻱ :ﺃﺧﺬ ﺍﻟﺮﺷﻮﺓ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻳﻨﻔﺬ ﻗﻀﺎﺅﻩ[ ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﻟﻜﺎﺳﺎﱐ ﰲ "ﺍﻟﺒﺪﺍﺋﻊ" :ﻷ ﹼﻥ ﺍﻟﻘﻀﺎﺀ ﻋﺒﺎﺩﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺇﺧـﻼﺹ ﺍﻟﻌﻤـﻞ
ﺑﻜﻠﹼﻴﺘﻪ ﷲ ﻋ ﺰﻭﺟـ ﹼﻞ ،ﻓـﻼ ﳚـﻮﺯ ﻗـﻀﺎﺋﻪ ﻟﻨﻔـﺴﻪ ،ﻭﺇﺫﺍ ﻗـﻀﻰ ﰲ ﺣﺎﺩﺛـﺔ ﺑﺮﺷـﻮﺓ ﻻ ﻳﻨﻔـﺬ ﻗـﻀﺎﺋﻪ ﰲ ﺗﻠـﻚ
ﺍﳊﺎﺩﺛﺔ ،ﻭﺇﻥ ﻗﻀﻲ ﺑﺎﳊﻖ ﺍﻟﺜﺎﺑﺖ ﻋﻨﺪ ﺍﷲ ﺟﻞﹼ ﻭﻋﻼ ﻣـﻦ ﺣﻜـﻢ ﺍﳊﺎﺩﺛـﺔ؛ ﻷﻧـﻪ ﺇﺫﺍ ﺃﺧـﺬ ﻋﻠـﻰ ﺍﻟﻘـﻀﺎﺀ
ﺭﺷﻮﺓ ﻓﻘﺪ ﻗﻀﺎ ﻟﻨﻔﺴﻪ ﻻ ﷲ ﻋﺰ ﺍﲰﻪ ﻓﻠﻢ ﻳﺼﺢ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺎﻟﺮﺷﻮﺓ[ ﺃﻱ :ﲟﺎﻝ ﺩﻓﻌﻪ ﻟﺘﻮﻟﻴﺘﻪ،ﱂ ﺗﺼﺢ ﺗﻮﻟﻴﺘﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﻟﻮ ﻗﻀﻰ ﱂ ﻳﻨﻔﺬ ﻭ ﺑﻪ ﻳﻔﱴ؛ ﺇﺫ
Å
! "٣٣٨
)ﻭﲡﻮﺯ ﺍﻟﺼﻼﺓ) (١ﺧﻠﻒ ﻛ ﹼﻞ ﺑﺮ ﻭﻓﺎﺟﺮ( ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺻﹼﻠﻮﺍ ﺧﻠﻒ#
ﻛ ﹼﻞ ﺑﺮ ﻭﻓﺎﺟﺮ¼؛ ﻭﻷ ﹼﻥ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻛﺎﻧﻮﺍ ﻳﺼﻠﹼﻮﻥ ﺧﻠﻒ ﺍﻟﻔﺴﻘﺔ ﻭﺃﻫﻞ
ﺍﻷﻫﻮﺍﺀ) (٢ﻭﺍﻟﺒﺪﻉ) (٣ﻣﻦ ﻏﲑ ﻧﻜﲑ ،ﻭﻣﺎ ﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﳌﻨﻊ ﻋﻦ
ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺍﳌﺒﺘﺪﻉ ﻓﻤﺤﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ؛ ﺇﺫ ﻻ ﻛﻼﻡ ﰲ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ
ﺧﻠﻒ ﺍﻟﻔﺎﺳﻖ) (٤ﻭﺍﳌﺒﺘﺪﻉ ،ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳﺆ ﺩ ﺍﻟﻔﺴﻖ ﺃﻭ ﺍﻟﺒﺪﻋﺔ ﺇﱃ ﺣ ﺪ ﺍﻟﻜﻔﺮ،
ﺍﻹﻣﺎﻡ ﻟﻮ ﻗﹼﻠﺪ ﺑﺮﺷﻮﺓ ﺃﺧﺬﻫﺎ ﻫﻮ ﺃﻭ ﻗﻮﻣﻪ ﻭﻫﻮ ﻋﺎﱂ ﺑﻪ ﱂ ﳚﺰ ﺗﻘﻠﻴﺪﻩ ﻛﻘﻀﺎﺋﻪ ﺑﺮﺷـﻮﺓ ،ﻛـﺬﺍ ﰲ "ﺟـﺎﻣﻊ
ﺍﻟﻔﺼﻮﻟﲔ" ،ﺛﹸﻢ ﺭﻗﻢ ﺍﻵﺧﺮﻭﻥ :ﺃ ﹼﻥ ﻣﻦ ﺃﺧﺬ ﺍﻟﻘﻀﺎﺀ ﺑﺮﺷﻮﺓ ﺃﻭ ﺑﺸﻔﻌﺎﺀ ﻓﻬﻮ ﻛﻤﺤﻜﻢ ﻟﻮ ﺭﻓـﻊ ﺣﻜﻤـﻪ ﺇﱃ
ﻗﺎﺽ ﺁﺧﺮ ﳝﻀﻴﻪ ﻟﻮ ﻭﺍﻓﻖ ﺭﺃﻳﻪ ،ﻭﺇﻻﹼ ﺃﺑﻄﻠﻪ ﺁﻫـ .ﻭﻫﻜﺬﺍ ﰲ "ﺍﳋﻼﺻﺔ" ﻣﻦ ﺃﻥﹼ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﻋـﺪﻡ ﻧﻔـﺎﺫﻩ
ﺇﺫﺍ ﺗﻮ ﹼﱃ ﺑﺎﻟﺮﺷﻮﺓ ،ﻭﺃﻃﻠﻘﻪ ﻓﺸﻤﻞ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺪﺍﻓﻊ ﺃﻭ ﻏﲑﻩ ﻟﻴﻮﻟﹼﻴﻪ ﺍﻟﺴﻠﻄﺎﻥ ،ﻛﻤﺎ ﰲ "ﺍﻟﺒﺰﺍﺯﻳﺔ".
" ١٢ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ".
) (١ﻗﻮﻟﻪ] :ﲡﻮﺯ ﺍﻟﺼﻼﺓ ...ﺇﱁ[ ﻣﻌﻨﺎﻩ ﺃﺎ ﺗﺼﺢ ﻟﻜﻨﻬﺎ ﺗﻜـﺮﻩ ﻛﺮﺍﻫـﺔ ﲢـﺮﱘ ﰲ "ﺍﻟﻐﻨﻴـﺔ" ﺃـﻢ ﻟـﻮ ﻗـﺪﻣﻮﺍ
ﻓﺎﺳﻘﺎ ﻳﺄﲦﻮﻥ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﻛﺮﺍﻫﺔ ﺗﻘﺪﳝﻪ ﻛﺮﺍﻫﺔ ﲢﺮﱘ ﻟﻌـﺪﻡ ﺍﻋﺘﻨﺎﺋـﻪ ﺑـﺄﻣﻮﺭ ﺩﻳﻨـﻪ ﻭﺗـﺴﺎﻫﻠﻪ ﰲ ﺍﻹﺗﻴـﺎﻥ
ﺑﻠﻮﺍﺯﻣﻪ ،ﻓﻼ ﻳﺒﻌﺪ ﻣﻨﻪ ﺍﻹﺧﻼﻝ ﺑﺒﻌﺾ ﺷﺮﻭﻁ ﺍﻟﺼﻠﻮﺓ ،ﻭ ﻓﻌﻞ ﲟﺎ ﻳﻨﺎﻓﻴﻬﺎ ﺑﻞ ﻫﻮ ﻏﺎﻟﺐ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻓﺴﻘﻪ،
ﻭ ﻟﺬﺍ ﱂ ﲡﺰ ﺍﻟﺼﻠﻮﺓ ﺧﻠﻔﻪ ﺃﺻ ﹰﻼ ﻋﻨﺪ ﻣﺎﻟﻚ ﻭ ﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﻭﻗـﺪ ﺣﻘﹼـﻖ ﺍﳌـﺴﺌﻠﺔ ﺍﻟـﺸﻴﺦ ﺍﻹﻣـﺎﻡ
ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻗ ﺪﺱ ﺳﺮﻩ ﰲ ﻓﺘﺎﻭﺍﻩ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﻫﻞ ﺍﳍﻮﺍﺀ[ ﺃﻱ :ﻣﻦ ﻳﺘﺒﻊ ﻫﻮﺍﻩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﻻ ﻳﺘﺒﻊ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﺒﺪﻉ[ ﲨﻊ ﺑﺪﻋﺔ ،ﻭﻫﻲ ﻛ ﹼﻞ ﻣﺎ ﺣﺪﺙ ﰲ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﺴﻨﺔ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﰲ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺍﻟﻔﺎﺳﻖ ...ﺇﱁ[ ﻷ ﹼﻥ ﺍﻟﻨ ﱯ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻗـﺎﻝ½ :ﺛﻼﺛـﺔ ﻻ
ﲡﺎﻭﺯ ﺻﻼﻢ ﺃﺫﺍﻢ ،ﺍﻟﻌﺒﺪ ﺍﻵﺑﻖ ﺣﱴ ﻳﺮﺟﻊ ،ﻭﺍﻣﺮﺃﺓ ﺑﺎﺗﺖ ﻭﺯﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ ﺳﺎﺧﻂ ،ﻭﺇﻣﺎﻡ ﻗﻮﻡ ﻭﻫﻢ ﻟـﻪ
ﻛﺎﺭﻫﻮﻥ¼ ،ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺍﳌﺮﻗﺎﺓ" :ﺃﻱ :ﳌﻌﲎ ﻣﺬﻣﻮﻡ ﰲ ﺍﻟـﺸﺮﻉ ،ﻭﺇﻥ ﻛﺮﻫـﻮﺍ ﺧـﻼﻑ ﺫﻟـﻚ
ﻓﺎﻟﻌﻴﺐ ﻋﻠﻴﻬﻢ ﻭﻻ ﻛﺮﺍﻫﺔ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺎﻟﻚ :ﺃﻱ :ﻛﺎﺭﻫﻮﻥ ﻟﺒﺪﻋﺘﻪ ﺃﻭ ﻓﺴﻘﻪ ﺃﻭ ﺟﻬﻠﻪ ،ﺍﻧﺘﻬﻰ .ﻭﻻ ﳜﻔﻰ
ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺮﺍﻫﺔ ﻛﺮﺍﻫﺔ ﲢﺮﱘ ﻛﻤﺎ ﺗﻘ ﺪﻡ ﻋﻦ ﺍﻟﻐﻨﻴﺔ ﻭﻛﻞﹼ ﺻﻼﺓ ﺃ ﺩﻳﺖ ﻣﻊ ﺗﺮﻙ ﻭﺍﺟﺐ ﺃﻭ ﻓﻌﻞ ﻣﻜﺮﻭﻩ
ﲢﺮﳝﺎﹰ ﻓﺈﻧﻬﺎ ﺗﻌﺎﺩ ﻭﺟﻮﺑﺎﹰ ﰲ ﺍﻟﻮﻗﺖ ،ﻓﺈﻥ ﺧﺮﺝ ﻻ ﺗﻌﺎﺩ ،ﻗﺎﻟﻪ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﺑﻦ ﳒﻴﻢ ﰲ "ﺍﻷﺷﺒﺎﻩ"١٢ .
! "٣٣٩
ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺩﻯ ﻓﻼ ﻛﻼﻡ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﺧﻠﻔﻪ ،ﺛﹸﻢ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺇﻥ ﺟﻌﻠﻮﺍ#
ﺍﻟﻔﺎﺳﻖ ﻏﲑ ﻣﺆﻣﻦ ﻟﻜﻨﻬﻢ ﳚ ﻮﺯﻭﻥ ﺍﻟﺼﻼﺓ ﺧﻠﻔﻪ ﻟِ ﻤﺎ ﺃ ﹼﻥ ﺷﺮﻁ ﺍﻹﻣﺎﻣﺔ ﻋﻨﺪﻫﻢ
ﻋﺪﻡ ﺍﻟﻜﻔﺮ ،ﻻ ﻭﺟﻮﺩ ﺍﻹﳝﺎﻥ ﲟﻌﲎ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﻗﺮﺍﺭ ﻭﺍﻷﻋﻤﺎﻝ ﲨﻴﻌﹰﺎ.
)ﻭﻳﺼﻠﹼﻰ ﻋﻠﻰ ﻛ ﹼﻞ ﺑﺮ ﻭﻓﺎﺟﺮ( ﺇﺫﺍ ﻣﺎﺕ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ،ﻟﻺﲨﺎﻉ ،ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ½ :ﻻ ﺗﺪﻋﻮﺍ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ¼) .(١ﻓﺈﻥ ﻗﻴﻞ :ﺃﻣﺜﺎﻝ
ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺇﳕﺎ ﻫﻲ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ ،ﻓﻼ ﻭﺟﻪ ﻹﻳﺮﺍﺩﻫﺎ ﰲ ﺃﺻﻮﻝ ﺍﻟﻜﻼﻡ
ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥﹼ ﺍﻋﺘﻘﺎﺩ ﺣﹼﻘﻴﺔ ﺫﻟﻚ ﻭﺍﺟﺐ ،ﻭﻫﺬﺍ ﻣﻦ ﺍﻷﺻﻮﻝ ﻓﺠﻤﻴﻊ ﻣﺴﺎﺋﻞ
ﺍﻟﻔﻘﻪ ﻛﺬﻟﻚ!) (٢ﻗﻠﻨﺎ :ﺇﻧﻪ ﹶﻟ ﻤﺎ ﻓﺮﻍ ﻣﻦ ﻣﻘﺎﺻﺪ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻣﻦ ﻣﺒﺎﺣﺚ ﺍﻟﺬﺍﺕ
ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﳌﻌﺎﺩ ﻭﺍﻟﻨﺒ ﻮﺓ ﻭﺍﻹﻣﺎﻣﺔ) (٣ﻋﻠﻰ ﻗﺎﻧﻮﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ
ﻭﻃﺮﻳﻖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﺣﺎﻭﻝ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻧﺒﺬ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﺘﻤﻴﺰ
ﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻦ ﻏﲑﻫﻢ ﻣِ ﻤﺎ ﺧﺎﻟﻔﺖ ﻓﻴﻪ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻭ ﺍﻟﺸﻴﻌﺔ ﺃﻭ ﺍﻟﻔﻼﺳﻔﺔ ﺃﻭ
) (١ﻗﻮﻟﻪ] :ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ[ ﻗﺪ ﺗﻘﺪﻡ ﺗﻌﺮﻳﻔﻪ ﻋﻦ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" ﰲ ﲝﺚ½ :ﺍﻟﻜﺒﲑﺓ ﻻ ﲣﺮﺝ ﺍﳌـﺆﻣﻦ ﻋـﻦ
ﺍﻹﳝﺎﻥ¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺠﻤﻴﻊ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻛﺬﻟﻚ[ ﺃﻱ :ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﻳﻠﺰﻡ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻣـﻦ
ﺍﻟﻜﻼﻡ؛ ﻷ ﹼﻥ ﺍﻻﻋﺘﻘﺎﺩ ﲝﻘﻴﻘﺘﻬﺎ ﻭﺍﺟﺐ؛ ﺇﺫ ﳚﺐ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄ ﹼﻥ ﺍﻟﺼﻼﺓ ﻓﺮﻳﻀﺔ ،ﻭﺍﳋﻤﺮ ﺣﺮﺍﻡ ﻭﺍﳌﺴﻮﺍﻙ
ﺳﻨﺔ"١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻹﻣﺎﻣﺔ[ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄ :ﺍﻋﻠﻢ ﺃﻥﹼ ﻣﺒﺎﺣﺚ ﺍﻹﻣﺎﻣﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻔﻘﻪ ﻟﻜﻦ ﻟﹶ ﻤﺎ ﺷﺎﻉ ﺑﲔ
ﺍﻟﻨﺎﺱ ﰲ ﺑﺎﺏ ﺍﻹﻣﺎﻣﺔ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻓﺎﺳﺪﺓ ،ﻭﻣﺎﻟﺖ ﻓـﺮﻕ ﺃﻫـﻞ ﺍﻟﺒـﺪﻉ ﻭﺍﻷﻫـﻮﺍﺀ ﺇﱃ ﺗﻌـﺼﺒﺎﺕ ﺑـﺎﺭﺩﺓ ﻳﻜـﺎﺩ
ﻳﻔﻀﻲ ﺇﱃ ﺭﻓﺾ ﻛﺜﲑ ﻣـﻦ ﻗﻮﺍﻋـﺪ ﺍﻹﺳـﻼﻡ ﻭﻧﻘـﺾ ﻋﻘﺎﺋـﺪ ﺍﳌـﺴﻠﻤﲔ ،ﻭﺍﻟﻘـﺪﺡ ﰲ ﺧﻠﻔـﺎﺀ ﺍﻟﺮﺍﺷـﺪﻳﻦ،
ﺃﳊﻘﺖ ﺗﻠﻚ ﺍﳌﺒﺎﺣﺚ ﺑﺎﻟﻜﻼﻡ ﻭﺃﺩﺭﺟﺖ ﰲ ﺗﻌﺮﻳﻔﻪ ﻋﻮﻧﺎﹰ ﻟﻠﻘﺎﺻﺮﻳﻦ ﻭﺻﻮﻧﹰﺎ ﻟﻸﻳِ ﻤﺔ ﺍﳌﻬﺘﺪﻳﻦ ﻋﻦ ﻣﻄﺎﻋﻦ
!٣٤٠ ﺍﳌﺒﺘﺪﻋﲔ"١٢ .
ﺍﳌﻼﺣﺪﺓ ﺃﻭ ﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻣﻦ#
ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﻌﻘﺎﺋﺪ) .ﻭﻳﻜ ﻒ ﻋﻦ ﺫﻛﺮ
ﺍﻟﺼﺤﺎﺑﺔ) (١ﺇ ﹼﻻ ﲞﲑ( ِﻟﻤﺎ ﻭﺭﺩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﻣﻨﺎﻗﺒﻬﻢ ،ﻭﻭﺟﻮﺏ
ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻄﻌﻦ ﻓﻴﻬﻢ ،ﻛﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﻻ ﺗﺴﺒﻮﺍ) (٢ﺃﺻﺤﺎﰊ ﻓﻠﻮ ﺃﻥﹼ
ﺃﺣﺪﻛﻢ ﺇﻥ ﺃﻧﻔﻖ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎﹰ ﻣﺎ ﺑﻠﻎ ﻣ ﺪ ﺃﺣﺪﻫﻢ) (٣ﻭﻻ ﻧﺼﻴﻔﻪ¼) (٤ﻭﻛﻘﻮﻟﻪ
) (١ﻗﻮﻟﻪ] :ﻭﻳﻜ ﻒ ﻋﻦ ﺫﻛﺮ ﺍﻟﺼﺤﺎﺑﺔ ...ﺇﱁ[ ﺃﻱ :ﳎﺘﻤﻌﲔ ﻭﻣﻨﻔﺮﺩﻳﻦ ﺇﻻﹼ ﲞـﲑ ﻭﺇﻥ ﺻـﺪﺭ ﻣـﻦ ﺑﻌـﻀﻬﻢ
ﺑﻌﺾ ﻣﺎ ﰲ ﺻﻮﺭﺓ ﺷﺮ ،ﻓﺈﻧﻪ ﺇﻣﺎ ﻛﺎﻥ ﻋﻦ ﺍﺟﺘﻬﺎﺩ ﺃﻭ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻭﺟﻪ ﻓـﺴﺎﺩ ﻣـﻦ ﺇﺻـﺮﺍﺭ ﻭ ﻋﻨـﺎﺩ ،ﺑـﻞ
ﻛﺎﻥ ﺭﺟﻮﻋﻬﻢ ﻋﻨﻪ ﺇﱃ ﺧﲑ ﻣﻌﺎﺩ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﻈﻦ ﻢ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻠﻮﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺧـﲑ ﺍﻟﻘـﺮﻭﻥ
ﻗﺮﱐ¼ ،ﻭﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺇﺫﺍ ﺫﻛﺮ ﺃﺻﺤﺎﰊ ﻓﺄﻣﺴﻜﻮﺍ¼ ،ﻭﻟﺬﻟﻚ ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤـﺎﺀ ﺇﱃ
ﺃﻥﹼ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﻛﹼﻠﻬﻢ ﻋﺪﻭﻝ ،ﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ ﰲ ﻋﻘﻴﺪﺗـﻪ :ﻭﻣـﺎ ﻧﻘـﻞ ﻓﻴﻤـﺎ ﺷـﺠﺮ
ﺑﻴﻨﻬﻢ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻓﻤﻨﻪ ﻣﺎ ﻫﻮ ﺑﺎﻃﻞ ﻭﻛﺬﺏ ،ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ،ﻭﻣﺎ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ ﺃ ﻭﻟﻨـﺎﻩ ﺗـﺄﻭﻳﻼﹰ ﺣـﺴﻨﺎﹰ؛
ﻷ ﹼﻥ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﷲ ﺳﺎﺑﻖ ،ﻭﻣﺎ ﻧﻘﻞ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻼﺣﻖ ﳏﺘﻤﻞ ﻟﻠﺘﺄﻭﻳﻞ ﻭﺍﳌـﺸﻜﻮﻙ ﻭﺍﳌﻮﻫـﻮﻡ ،ﻻ
ﻳﺒﻄﻞ ﺍﶈﹼﻘﻖ ﻭﺍﳌﻌﻠﻮﻡ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻠﻚ ﺩﻣﺎﺀ ﻃﻬﺮ ﺍﷲ ﺃﻳﺪﻳﻨﺎ ﻋﻨﻬﺎ ،ﻓﻼ ﻧﻠ ﻮﺙ ﺃﻟﺴﻨﺘﻨﺎ ﺎ،
ﻗﺎﻟﻪ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﺗﺴﺒﻮﺍ ...ﺇﱁ[ ﻫﻮ ﻣﻦ ﺃﻛﱪ ﺍﻟﻔﻮﺍﺣﺶ ﻭﻳﻌ ﺰﺭ ﻋﻨـﺪ ﺍ ﹸﳉﻤﻬـﻮﺭ ،ﻭﻳﻘﺘـﻞ ﻋﻨـﺪ ﺑﻌـﺾ ﺍﳌﺎﻟﻜﻴـﺔ،
ﻭﻛﺬﺍ ﻋﻨﺪ ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ ،ﻓﻔﻲ ﺑﻌﺾ ﻛﺘﺒﻬﻢ ﺃﻥﹼ ﺳ ﺐ ﺍﻟﺸﻴﺨﲔ ﻛﻔﺮ" ١٢ .ﺷﺮﺡ ﺍﻟﺸﻔﺎ" ﻟﻠﻘﺎﺭﻱ.
) (٣ﻗﻮﻟﻪ] :ﻣﺪ ﺃﺣﺪﻫﻢ[ ﻫﻮ ﺑﻀﻢ ﻣﻴﻢ ﻭﺗـﺸﺪﻳﺪ ﺩﺍﻝ ،ﻭﺧـﺺ ﺑﺎﻟـﺬﻛﺮ؛ ﻷﻧـﻪ ﺃﻗـﻞﹼ ﻣـﺎ ﻛـﺎﻧﻮﺍ ﻳﺘـﺼﺪﻗﻮﻥ ﺑـﻪ،
ﻭﺃﺻﻠﻪ :ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﳝﺪ ﻛﻔﹼﻴﻪ ﻓﻴﻤﻸﻫﺎ ﻃﻌﺎﻣﹰﺎ ،ﺃﻱ :ﻗﺪﺭ ﻣﺪ ﻃﻌﺎﻡ ﺃﺣﺪﻫﻢ ِﻣ ﻤـﺎ ﺃﻧﻔﻘـﻮﺍ ﰲ ﳏﹼﻠﻬـﻢ١٢ .
"ﺷﺮﺡ ﺍﻟﺸﻔﺎ".
) (٤ﻗﻮﻟﻪ] :ﻧﺼﻴﻔﻪ[ ﺑﻔﺘﺢ ﻓﻜﺴﺮ ﲟﻌﲎ ﺍﻟﻨـﺼﻒ ،ﻛﻤـﺎ ﻳﻘـﺎﻝ :ﻋـﺸﺮ ﻭﻋـﺸﲑ ،ﻭﻗـﺎﻝ ﺍﻷﺭﺯﳒـﺎﱐ ﰲ "ﺷـﺮﺡ
ﺍﳌﺸﺎﺭﻕ" :ﺍﻟﻨﺼﻴﻒ ﻣﻜﻴﺎﻝ ﻣﻌﺮﻭﻑ ﻭﻫﻮ ﺩﻭﻥ ﺍﳌﺪ ،ﻭﺍﻟﻀﻤﲑ ﰲ ﻧﺼﻴﻔﻪ ﺭﺍﺟﻊ ﺇﱃ ﺃﺣﺪﻫﻢ ﻻ ﺇﱃ ﺍﳌﺪ،
ﻭﺍﳌﻌﲎ :ﺃﻥﹼ ﺃﺣﺪﻛﻢ ﻻ ﻳﺪﺭﻙ ﺑﺈﻧﻔﺎﻕ ﻣﺜﻞ ﹸﺃﺣﺪ ﺫﻫﺒﺎﹰ ﻣﻦ ﺍﻟﻔﻀﻴﻠﺔ ﻣﺎ ﺃﺩﺭﻙ ﺃﺣﺪﻫﻢ ﺑﺈﻧﻔﺎﻕ ﻣ ﺪ ﻣﻦ ﺍﻟﻄﻌـﺎﻡ
!٣٤١ ﺃﻭ ﻧﺼﻴﻒ ﻣﻨﻪ" ١٢ .ﺷﺮﺡ ﺍﻟﺸﻔﺎ"".
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺃﻛﺮﻣﻮﺍ ﺃﺻﺤﺎﰊ ﻓﺈ ﹼﻢ ﺧﻴﺎﺭﻛﻢ¼ ﺍﳊﺪﻳﺚ ،ﻭﻛﻘﻮﻟﻪ ﻋﻠﻴﻪ#
ﺍﻟﺴﻼﻡ½ :ﺍﷲ) (١ﺍﷲ ﰲ ﺃﺻﺤﺎﰊ ،ﻻ ﺗﺘﺨﺬﻭﻫﻢ ﻏﺮﺿﹰﺎ ﻣﻦ ﺑﻌﺪﻱ ،ﻓﻤﻦ ﺃﺣﺒﻬﻢ
ﻓﺒﺤﺒﻲ) (٢ﺃﺣﺒﻬﻢ ،ﻭﻣﻦ ﺃﺑﻐﻀﻬﻢ ﻓﺒﺒﻐﻀﻲ ﺃﺑﻐﻀﻬﻢ ،ﻭﻣﻦ ﺁﺫﺍﻫﻢ ﻓﻘﺪ ﺁﺫﺍﱐ،
ﻭﻣﻦ ﺁﺫﺍﱐ ﻓﻘﺪ ﺁﺫﻯ ﺍﷲ ،ﻭﻣﻦ ﺃﺫﻯ ﺍﷲ ﻓﻴﻮﺷﻚ ﺃﻥ ﻳﺄﺧﺬﻩ¼) .(٣ﹸﺛ ﻢ ﰲ ﻣﻨﺎﻗﺐ
ﻛ ﹼﻞ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻛﺎﺑﺮ
ﺍﻟﺼﺤﺎﺑﺔ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ،ﻭﻣﺎ ﻭﻗﻊ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﳌﻨﺎﺯﻋﺎﺕ ﻭﺍﶈﺎﺭﺑﺎﺕ ﻓﻠﻪ
ﳏﺎﻣﻞ ﻭﺗﺄﻭﻳﻼﺕ ،ﻓﺴﺒﻬﻢ ﻭﺍﻟﻄﻌﻦ ﻓﻴﻬﻢ ﺇﻥ ﻛﺎﻥ ِﻣﻤﺎ ﳜﺎﻟﻒ ﺍﻷﺩﻟﹼﺔ ﺍﻟﻘﻄﻌﻴﺔ
ﻓﻜﻔﺮ ،ﻛﻘﺬﻑ ﻋﺎﺋﺸﺔ) (٤ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻭﺇﻻﹼ ﻓﺒﺪﻋﺔ ﻭﻓﺴﻖ ،ﻭﺑﺎﳉﻤﻠﺔ ﱂ
ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﺘﻬﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﳊﲔ ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ)(٥
) (١ﻗﻮﻟﻪ] :ﺍﷲ ...ﺇﱁ[ ﺃﻱ :ﺍﺗﻘﻮﻩ ﻓﻴﻬﻢ ﻓﻼ ﺗﻨﻘﺼﻮﻫﻢ ﻭﻻ ﲢﻘﺮﻭﻫﻢ ،ﺑﻞ ﻋﻈﹼﻤﻮﻫﻢ ﻭ ﻭﹼﻗﺮﻭﻫﻢ" ١٢ .ﺷﺮﺡ
ﺍﻟﺸﻔﺎ".
) (٢ﻗﻮﻟﻪ] :ﻓﺒﺤﺒﻲ ...ﺇﱁ[ ﺃﻱ :ﺇﻳﺎﻫﻢ ﺃﻭ ﻓﺒﺤﺒﻬﻢ ﱄ ،ﻗﺎﻟﻪ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﺸﻔﺎ" ،ﻭﻗـﺎﻝ ﺍﻟﻌﻼﹼﻣـﺔ
ﺍﳋﻴﺎﱄ :ﺃﻱ :ﻓﺄﺣﺒﻬﻢ ﲟﺤﺒﱵ ،ﻳﻌﲏ :ﺃ ﹼﻥ ﺍﶈﺒﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﻢ ﻋﲔ ﺍﶈﺒـﺔ ﺍﳌﺘﻌﹼﻠﻘـﺔ ﰊ ،ﻭﻫﻜـﺬﺍ ﻗﻮﻟـﻪ:
ﻓﺒﺒﻐﻀﻲ ﺃﺑﻐﻀﻬﻢ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺃﻥ ﻳﺄﺧﺬﻩ[ ﺃﻱ :ﺑﺄﺧﺬ ﺷﺪﻳﺪ ﻭﻳﺆﺍﺧﺬﻩ ﺑﻌﺬﺍﺏ ﺃﻛﻴﺪ" ١٢.ﺷﺮﺡ ﺍﻟﺸﻔﺎ".
) (٤ﻗﻮﻟﻪ] :ﻛﻘﺬﻑ ﻋﺎﺋﺸﺔ[ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﻭﳚﺐ ﺍﻋﺘﻘﺎﺩ ﺑﺮﺃﺓ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻗﻄﻌـﹰﺎ
ﻣﻦ ﲨﻴﻊ ﻣﺎ ﻗﺎﻝ ﺍﳌﻠﺤﺪﻭﻥ ﰲ ﺣﹼﻘﻬﺎ ﻟﻨـﺰﻭﻝ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻌﻈـﻴﻢ ﺑﱪﺍﺋﺘـﻬﺎ ﰲ ﺳـﻮﺭﺓ ﺍﻟﻨـﻮﺭ" ١٢ .ﺍﻟﻴﻮﺍﻗﻴـﺖ
ﻭﺍﳉﻮﺍﻫﺮ".
) (٥ﻗﻮﻟﻪ] :ﻋﻠـﻰ ﻣﻌﺎﻭﻳـﺔ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ...ﺇﱁ[ ﻗـﺎﻝ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ ﺭﺿـﺎ ﺍﻟﱪﻳﻠـﻮﻱ ﰲ "ﺍﳌﻌﺘﻤـﺪ
ﺍﳌﺴﺘﻨﺪ" :ﺃﻣﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊ ﻖ ﻓﺎﺳﺘﻘﺎﻣﺔ ﺍﳋﻼﻓﺔ ﻟﻸﻣﲑ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻣﻦ ﻳﻮﻡ ﺻـﻠﺢ ﺍﻟـﺴﻴﺪ
ﺍﺘﱮ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺟ ﺪﻩ ﺍﻟﻜﺮﱘ ﻭﺃﺑﻴﻪ ﻭﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﻣﻪ ﻭﺃﺧﻴﻪ ﻭﺳﹼﻠﻢ ،ﻭﺑﻪ ﻇﻬﺮ ﺃ ﹼﻥ ﺍﻟﻄﻌﻦ ﻋﻠـﻰ
ﺍﻷﻣﲑ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻃﻌﻦ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﺘﱮ ،ﺑﻞ ﻋﻠﻰ ﺟ ﺪﻩ ﺍﻟﻜﺮﱘ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ
Å
! "٣٤٢
ﻭﺃﺣﺰﺍﺑﻪ؛ ﻷﻥﱠ ﻏﺎﻳﺔ ﺃﻣﺮﻫﻢ ﺍﻟﺒﻐﻲ ﻭﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﻫﻮ ﻻ ﻳﻮﺟﺐ ﺍﻟﻠﻌﻦ#،
ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻳﺰﻳﺪ) (١ﺑﻦ ﻣﻌﺎﻭﻳﺔ ،ﺣﱴ ﺫﻛﺮ ﰲ "ﺍﳋﻼﺻﺔ" ﻭﻏﲑﻫﺎ :ﺃﻧﻪ ﻻ
ﻳﻨﺒﻐﻲ ﺍﻟﻠﻌﻦ ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﺍﳊ ﺠﺎﺝ؛ ﻷﻥﹼ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ½ﻰ ﻋﻦ ﻟﻌﻦ
ﺍﳌﺼﹼﻠﲔ¼ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ،ﻭﻣﺎ ﻧﻘﻞ ﻣﻦ ﻟﻌﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻟﺒﻌﺾ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻓﻠِﻤﺎ ﺃﻧﻪ ﻳﻌﻠﻢ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ) (٢ﻣﺎ ﻻ ﻳﻌﻤﻠﻪ ﻏﲑﻩ،
ﻭﺑﻌﻀﻬﻢ ﺃﻃﻠﻖ) (٣ﺍﻟﻠﻌﻦ ﻋﻠﻴﻪ ِﻟﻤﺎ ﺃﻧﻪ ﻛﻔﺮ ﺣﲔ ﺃﻣﺮ) (٤ﺑﻘﺘﻞ ﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ
ﻭﺳﹼﻠﻢ ،ﺑﻞ ﻋﻠﻰ ﺭﺑﻪ ﻋ ﺰﻭﺟﻞﹼ ،ﻓﺈﻥﹼ ﺗﻔﻮﻳﺾ ﺃﺯﻣﺔ ﺍﳌﺴﻠﻤﲔ ﺑﻴﺪ ﻣﻦ ﻫﻮ ﻛﺬﺍ ﻭﻛﺬﺍ ﺑﺰﻋﻢ ﺍﻟﻄـﺎﻋﻨﲔ ﺧﻴﺎﻧـﺔ
ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ،ﻭﻗﺪ ﺍﺭﺗﻜﺒﻬﺎ ﻣﻌﺎﺫ ﺍﷲ ﺍﻹﻣﺎﻡ ﺍﺘﱮ ،ﻭﺍﺭﺗﻀﺎﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻـﹼﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ
ﻭﺳﹼﻠﻢ ﻭﻫﻮ ﴿ﻣﺎ ﻳﻨ ِﻄﻖ ﻋ ِﻦ ﺍﹾﻟ ﻬ ﻮﻯ oﺇِ ﹾﻥ ﻫ ﻮ ﺇِﻟﱠﺎ ﻭﺣﻲ ﻳﻮﺣﻰ﴾]ﺍﻟﻨﺠﻢ ١٢ .[٤-٣:
) (١ﻗﻮﻟﻪ] :ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻳﺰﻳﺪ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﰲ "ﺍﻟﺼﻮﺍﻋﻖ ﺍﶈﺮﻗـﺔ" :ﻭﺍﻟﻨـﺎﺱ
ﰲ ﻳﺰﻳﺪ ﺛﻼﺙ ﻓﺮﻕ ،ﻓﺮﻗﺔ ﺗﺘﻮ ﹼﻻﻩ ﻭﲢﺒﻪ ،ﻭﻓﺮﻗﺔ ﺗﺴﺒﻪ ﻭﺗﻠﻌﻨﻪ ،ﻭﻓﺮﻗﺔ ﻣﺘﻮ ﺳﻄﺔ ﰲ ﺫﻟﻚ ﻻ ﺗﺘﻮﻻﹼﻩ ﻭﻻ ﺗﻠﻌﻨـﻪ
ﻭﺗﺴﻠﻚ ﺑﻪ ﻣﺴﻠﻚ ﺳﺎﺋﺮ ﻣﻠﻮﻙ ﺍﻹﺳﻼﻡ ﻭﺧﻠﻔﺎﺋﻬﻢ ،ﻏﲑ ﺍﻟﺮﺍﺷﺪﻳﻦ ﰲ ﺫﻟﻚ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻳﻌﻠﻢ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ...ﺇﱁ[ ﻓﻴﺤﺘﻤﻞ ﺃﻧﻪ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻋﻠـﻢ ﻣﻮﺗـﻪ ﻋﻠـﻰ
ﺍﻟﻜﻔﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺑﻌﻀﻬﻢ ﺃﻃﻠﻖ ...ﺇﱁ[ ﻣﻨﻬﻢ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﻧﻘﻠﻪ ﻋﻦ ﺃﲪﺪ ﻭﻏﲑﻩ ،ﻓﺈﻧﻪ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌـﺴﻤﻰ
ﺑـ½ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺘﻌ ﺼﺐ ﺍﻟﻌﻨﻴﺪ ﺍﳌﺎﻧﻊ ﻣﻦ ﺫﻡ ﻳﺰﻳﺪ ﺳﺄﻟﲏ ﺳﺎﺋﻞ ﻋـﻦ ﻳﺰﻳـﺪ ﺑـﻦ ﻣﻌﺎﻭﻳـﺔ ،ﻓﻘﻠـﺖ ﻟـﻪ :ﻳﻜﻔﻴـﻪ
ﻣﺎﺑﻪ ،ﻓﻘﺎﻝ ﺃ ﳚﻮﺯ ﻟﻌﻨﻪ ؟ ﻓﻘﻠﺖ :ﻗﺪ ﺃﺟﺎﺯﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻮﺭﻋﻮﻥ ،ﻣﻨﻬﻢ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻓﺈﻧﻪ ﺫﻛـﺮ ﰲ ﺣـ ﻖ
ﻳﺰﻳﺪ½ :ﻋﻠﻴﻪ ﺍﻟﻠﻌﻨﺔ¼" ١٢ .ﺍﻟﺼﻮﺍﻋﻖ ﺍﶈﺮﻗﺔ".
) (٤ﻗﻮﻟﻪ] :ﻛﻔﺮ ﺣﲔ ﺃﻣﺮ ...ﺇﱁ[ ﻗﺎﻝ ﺳﺒﻂ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﻏـﲑﻩ :ﺍﳌـﺸﻬﻮﺭ ﺃﻧـﻪ ﻟﹶﻤـﺎ ﺟـﺎﺀﻩ ﺭﺃﺱ ﺍﳊـﺴﲔ
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﲨﻊ ﺃﻫﻞ ½ﺍﻟﺸﺎﻡ¼ ،ﻭﺟﻌﻞ ﻳﻨﻜـﺖ ﺭﺃﺳـﻪ ﺑـﺎﳋﻴﺰﺭﺍﻥ ﻭﻳﻨـﺸﺪ ﺃﺑﻴـﺎﺕ ﺍﺑـﻦ ﺍﻟﺰﺑﻌـﺮ ﻱ:
½ﻟﻴﺖ ﺃﺷﻴﺎﺧﻲ ﺑﺒﺪﺭ ﺷﻬﺪﻭﺍ¼ ،ﺍﻷﺑﻴﺎﺕ ﺍﳌﻌﺮﻭﻓﺔ ،ﻭﺯﺍﺩ ﻓﻴﻬـﺎ ﺑﻴـﺘﲔ ﻣـﺸﺘﻤﻠﲔ ﻋﻠـﻰ ﺻـﺮﻳﺢ ﺍﻟﻜﻔـﺮ١٢ .
!٣٤٣ "ﺍﻟﺼﻮﺍﻋﻖ ﺍﶈﺮﻗﺔ"".
ﻋﻨﻪ ،ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻋﻠﻰ ﻣﻦ ﻗﺘﻠﻪ) (١ﺃﻭ ﺃﻣﺮ ﺑﻪ ﺃﻭ ﺃﺟﺎﺯﻩ ﺃﻭ ﺭﺿﻲ#
ﺑﻪ ،ﻭﺍﳊﻖ ﺃ ﹼﻥ ﺭﺿﺎ ﻳﺰﻳﺪ) (٢ﺑﻘﺘﻞ ﺍﳊﺴﲔ ﻭﺍﺳﺘﺒﺸﺎﺭﻩ ﺑﺬﻟﻚ ﻭﺇﻫﺎﻧﺔ ﺃﻫﻞ ﺑﻴﺖ
ﺍﻟﻨِﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣِ ﻤﺎ ﺗﻮﺍﺗﺮ ﻣﻌﻨﺎﻩ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻔﺎﺻﻴﻠﻪ ﺁﺣﺎﺩﺍﹰ ،ﻓﻨﺤﻦ ﻻ
ﻧﺘﻮﹼﻗﻒ ﰲ ﺷﺄﻧﻪ) (٣ﺑﻞ ﰲ ﺇﳝﺎﻧﻪ) ،(٤ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﻧﺼﺎﺭﻩ ﻭﺃﻋﻮﺍﻧﻪ.
)ﻭﻧﺸﻬﺪ ﺑﺎﳉﻨﺔ ﻟﻠﻌﺸﺮﺓ ﺍﻟﺬﻳﻦ ﺑ ﺸﺮﻫﻢ ﺍﻟﻨ ﱯ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ(
ﺣﻴﺚ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺃﺑﻮ ﺑﻜﺮ ﰲ ﺍﳉﻨﺔ) ،(٥ﻭﻋﻤﺮ ﰲ ﺍﳉﻨﺔ ،ﻭﻋﺜﻤﺎﻥ ﰲ
) (١ﻗﻮﻟﻪ] :ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻋﻠﻰ ﻣﻦ ﻗﺘﻠﻪ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﰲ "ﺍﻟﺼﻮﺍﻋﻖ" :ﺣﻜﻲ ﺍﻻﺗﻔﺎﻕ
ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﻟﻌﻦ ﻣﻦ ﻗﺘﻞ ﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﺃﻣﺮ ﺑﻘﺘﻠﻪ ﺃﻭ ﺃﺟﺎﺯﻩ ﺃﻭ ﺭﺿﻲ ﺑﻪ ﻣﻦ ﻏﲑ ﺗﺴﻤﻴﺔ
ﻟﻴﺰﻳﺪ ،ﻛﻤﺎ ﳚﻮﺯ ﻟﻌﻦ ﺷﺎﺭﺏ ﺍﳋﻤﺮ ﻭﳓﻮﻩ ﻣﻦ ﻏﲑ ﺗﻌﻴﲔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺭﺿﺎ ﻳﺰﻳﺪ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺍﻟﻘﺎﺭﻱ ﰲ "ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ" :ﺍﻷﻣﺮ ﺑﻘﺘﻞ ﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻪ ﻻﻳﻮﺟﺐ ﺍﻟﻜﻔﺮ ،ﻓﺈ ﹼﻥ ﻗﺘﻞ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻛﺒﲑﺓ ﻋﻨـﺪ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ ﻭﺍﳉﻤﺎﻋـﺔ ﺇﻻﹼ ﺃﻥ
ﻳﻜﻮﻥ ﻣﺴﺘﺤ ﻼ ،ﻭﻫﻮ ﻏﲑ ﳐﺘ ﺺ ﺑﺎﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﳓﻮﻩ ،ﻣﻊ ﺃﻥﹼ ﺍﻻﺳﺘﺤﻼﻝ ﺃﻣﺮ ﻻ ﻳ ﹼﻄﻠﻊ
ﻋﻠﻴﻪ ﺇﻻﹼ ﺫﻭ ﺍﳉﻼﻝ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻗﺘﻠﻪ ﻧﻈﲑ ﻗﺘﻞ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﻨﺤﻦ ﻻ ﻧﺘﻮﻗﹼﻒ ﰲ ﺷﺄﻧﻪ[ ﺃﻱ :ﰲ ﻗﺒﺢ ﻓﻌﻠﻪ ،ﺑﻞ ﳒﺰﻡ ﺑﺄﻧـﻪ ﻗﺒـﻴﺢ ﺍﻟﻔﻌـﻞ ﺃﻭ ﻻ ﻧﺘﻮﹼﻗـﻒ ﰲ ﺷـﺎﻥ
ﺍﻟﻠﻌﻦ ﺑﻞ ﳒﺰﻡ ﲜﻮﺍﺯﻩ" ١٢ .ﻥ"
) (٤ﻗﻮﻟﻪ] :ﺑﻞ ﰲ ﺇﳝﺎﻧﻪ[ ﺃﻱ :ﰲ ﻣﻮﺗﻪ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﻛﻔﺮﻩ ﺑﺎﻟﺮﺿـﺎ ﻭﺍﻻﺳﺘﺒـﺸﺎﺭ ﺛﺎﺑـﺖ ﺑـﺎﻟﺘﻮﺍﺗﺮ،
ﻭﺗﻮﺑﺘﻪ ﺑﻌﺪ ﺫﻟﻚ ﻏﲑ ﻣﻌﻠﻮﻣﺔ" ١٢ .ﻥ"
) (٥ﻗﻮﻟﻪ] :ﺃﺑﻮﺑﻜﺮ ﰲ ﺍﳉﻨﺔ ....ﺇﱁ[ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋـﻮﻑ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ
ﻗﺎﻝ ﰲ "ﺍﳌﺮﻗﺎﺓ" :ﺍﻟﻈﺎﻫﺮ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻫﻮ ﺍﳌﺬﻛﻮﺭ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻛﻤﺎ
ﻳﺸﻌﺮ ﺇﻟﻴﻪ ﺍﺳﻢ ﺍﻟﺮﺍﻭﻱ ﺑﲔ ﺍﻷﲰﺎﺀ ﻭﺇﻻﹼ ﻛـﺎﻥ ﻣﻘﺘـﻀﻰ ﺍﻟﺘﻮﺍﺿـﻊ ﺃﻥ ﻳـﺬﻛﺮﻩ ﰲ ﺁﺧـﺮﻫﻢ ،ﻓﻴﻨﺒﻐـﻲ ﺃﻥ
ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺒﻘﻴﺔ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ،ﺍﻧﺘﻬﻰ .ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺯﻳـﺪ
!٣٤٤ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ"١٢ .
ﺍﳉﻨﺔ ،ﻭﻋﻠ ﻲ ﰲ ﺍﳉﻨﺔ ،ﻭﻃﻠﺤﺔ ﰲ ﺍﳉﻨﺔ ،ﻭﺯﺑﲑ ﰲ ﺍﳉﻨﺔ ،ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ#
ﻋﻮﻑ ﰲ ﺍﳉﻨﺔ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﰲ ﺍﳉﻨﺔ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ ﰲ ﺍﳉﻨﺔ،
ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉ ﺮﺍﺡ ﰲ ﺍﳉﻨﺔ¼ ﻭﻛﺬﺍ ﻧﺸﻬﺪ ﺑﺎﳉﻨﺔ ﻟﻔﺎﻃﻤﺔ ﻭﺍﳊﺴﻦ
ﻭﺍﳊﺴﲔ ِﻟ ﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ½ﺃ ﹼﻥ ﻓﺎﻃﻤﺔ ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻫﻞ
ﺍﳉﻨﺔ) ،¼(١ﻭ½ﺃ ﹼﻥ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺳﻴﺪﺍ ﺷﺒﺎﺏ ﺃﻫﻞ ﺍﳉﻨﺔ¼ ،ﻭﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ
ﻻ ﻳﺬﻛﺮﻭﻥ ﺇﻻﹼ ﲞﲑ ،ﻭﻳﺮﺟﻰ ﳍﻢ ﺃﻛﺜﺮ ﻣِﻤﺎ ﻳﺮﺟﻰ ﻟﻐﲑﻫﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻭﻻ
ﻧﺸﻬﺪ ﺑﺎﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ ﻷﺣﺪ ﺑﻌﻴﻨﻪ ،ﺑﻞ ﻧﺸﻬﺪ ﺑﺄ ﹼﻥ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ
ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ) .ﻭﻧﺮﻯ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﹼﲔ) (٢ﰲ ﺍﻟﺴﻔﺮ ﻭﺍﳊﻀﺮ(؛
ﻷﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻟﻜﻨﻪ ﺑﺎﳋﱪ ﺍﳌﺸﻬﻮﺭ) ،(٣ﻭﺳﺌﻞ ﻋﻠ ﻲ ﺑﻦ
ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﹼﻔﲔ ﻓﻘﺎﻝ :ﺟﻌﻞ ﺭﺳﻮﻝ ﺍﷲ
ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻣﺪﺗﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻟﻴﺎﻟﻴﻬﺎ ﻟﻠﻤﺴﺎﻓﺮ ،ﻭﻳﻮﻣﺎﹰ ﻭﻟﻴﻠﺔ ﻟﻠﻤﻘﻴﻢ،
ﻭﺭﻭﻯ ﺃﺑﻮﺑﻜﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) (٤ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﺃﻧﻪ ﻗﺎﻝ:
) (١ﻗﻮﻟﻪ] :ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﳉﻨﺔ[ ﻭﺍﺳﺘﺪﻝﹼ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃ ﹼﺎ ﺃﻓـﻀﻞ ﻣـﻦ ﻋﺎﺋـﺸﺔ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻋﺎﺋﺸﺔ ﺃﻓﻀﻞ ﻟﻘﻮﻟـﻪ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ½ :ﻓـﻀﻞ ﻋﺎﺋـﺸﺔ ﻋﻠـﻰ ﺍﻟﻨـﺴﺎﺀ
ﻛﻔﻀﻞ ﺍﻟﱠﺜﺮﻳﺪ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ¼ ،ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﳌﺴﺎﻭﺍﺓ ،ﻭﺑﻌﻀﻬﻢ ﺇﱃ ﺍﻟﺘﻮﻗﹼﻒ"١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻭﻧﺮﻯ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﹼﲔ[ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ½ :ﻣﺎ ﻗﻠﺖ ﺑﺎﳌﺴﺢ ﺣـﱴ ﺟـﺎﺋﲏ ﻓﻴـﻪ ﻣﺜـﻞ
ﺿﻮﺀ ﺍﻟﻨﻬﺎﺭ¼ ،ﻭﻋﻨﻪ ﻗﺎﻝ½ :ﺃﺧﺎﻑ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺮ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﹼﻔﲔ¼؛ ﻷﻥﹼ ﺁﺛﺎﺭ ﺍﻟﱵ ﺟﺎﺀﺕ ﻓﻴـﻪ
ﰲ ﺣﻴﺰ ﺍﻟﺘﻮﺍﺗﺮ ،ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ½ :ﺧﱪ ﺍﳌﺴﺢ ﳚﻮﺯ ﻧﺴﺦ ﺍﻟﻜﺘﺎﺏ ﺑﻪ ﻟﺸﻬﺮﺗﻪ¼" ١٢ .ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ".
) (٣ﻗﻮﻟﻪ] :ﻟﻜﻨﻪ ﺑﺎﳋﱪ ﺍﳌﺸﻬﻮﺭ[ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳋﱪ ﺍﳌﺸﻬﻮﺭ ﺟﺎﺋﺰ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺭﻭﻯ ﺃﺑﻮ ﺑﻜﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ:ﱂ ﻳﺮﻭ ﻋﻦ ﺃﺣﺪ ﻣﻦ
Å
! "٣٤٥
ﺭ ﺧﺺ ﻟﻠﻤﺴﺎﻓﺮ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻟﻴﺎﻟﻴﻬﻦ ﻭﻟﻠﻤﻘﻴﻢ ﻳﻮﻣﹰﺎ ﻭﻟﻴﻠﺔ ،ﺇﺫﺍ ﺗﻄﻬﺮ ﻓﻠﺒﺲ#
ﺧﻔﹼﻴﻪ ،ﺃﻥ ﳝﺴﺢ ﻋﻠﻴﻬﻤﺎ ،ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮ ﻱ :ﺃﺩﺭﻛﺖ ﺳﺒﻌﲔ ﻧﻔﺮﺍﹰ ﻣﻦ
ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻳﺮﻭﻥ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﹼﻔﲔ .ﻭﳍﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﺭﲪﻪ ﺍﷲ :ﻣﺎ ﻗﻠﺖ ﺑﺎﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﹼﲔ ﺣﱴ ﺟﺎﺀﱐ ﻓﻴﻪ ﻣﺜﻞ ﺿﻮﺀ ﺍﻟﻨﻬﺎﺭ،
ﻭﻗﺎﻝ ﺍﻟﻜﺮﺧﻲ :ﺃﺧﺎﻑ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺮﻯ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﹼﲔ؛ ﻷ ﹼﻥ
ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺟﺎﺀﺕ ﻓﻴﻪ ﰲ ﺣﻴﺰ ﺍﻟﺘﻮﺍﺗﺮ) ،(١ﻭﺑﺎﳉﻤﻠﺔ ﻣﻦ ﻻ ﻳﺮﻯ ﺍﳌﺴﺢ ﻋﻠﻰ
ﺍﳋﻔﹼﲔ ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ،ﺣﱴ ﺳﺌﻞ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺃﻫﻞ
ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻓﻘﺎﻝ :ﺃﻥ ﲢﺐ ﺍﻟﺸﻴﺨﲔ ﻭﻻ ﺗﻄﻌﻦ ﰲ ﺍﳋﺘﻨﲔ ﻭﲤﺴﺢ
ﻋﻠﻰ ﺍﳋﻔﹼﲔ)) .(٢ﻭﻻ ﳓﺮﻡ ﻧﺒﻴﺬ ﺍﻟﺘﻤﺮ( ﻭﻫﻮ ﺃﻥ ﻳﻨﺒﺬ ﲤﺮ ﺃﻭ ﺯﺑﻴﺐ ﰲ ﺍﳌﺎﺀ،
ﻓﻴﺠﻌﻞ ﰲ ﺇﻧﺎﺀ ﻣﻦ ﺍﳋﺰﻑ ،ﻓﻴﺤﺪﺙ ﻓﻴﻪ ﻟﺬﻉ ﻛﻤﺎ ﻟﻠﻔﻘﺎﻉ) ،(٣ﻓﻜﺄﻧﻪ ﻰ ﻋﻦ
ﺫﻟﻚ ﰲ ﺑﺪﺀ ﺍﻹﺳﻼﻡ ِﻟﻤﺎ ﻛﺎﻧﺖ ﺍﳉﺮﺍﺭ ﺃﻭﺍﱐ ﺍﳋﻤﻮﺭ ،ﺛﹸﻢ ﻧﺴﺦ ﻓﻌﺪﻡ ﲢﺮﳝﻪ
ﺍﻟﺼﺤﺎﺑﺔ ﺇﻧﻜﺎﺭ ﺍﳌﺴﺢ ﺇﻻﹼ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻓﺄﻣﺎ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻓﻘـﺪ ﺟـﺎﺀ ﻋﻨـﻬﻤﺎ
ﺑﺎﻷﺳﺎﻧﻴﺪ ﺍﳊﺴﺎﻥ ﺧﻼﻑ ﺫﻟﻚ ﻭﻣﻮﺍﻓﻘﺔ ﺳـﺎﺋﺮ ﺍﻟـﺼﺤﺎﺑﺔ ،ﻭﺃﻣـﺎ ﻋﺎﺋـﺸﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﺎ ﻓﻔـﻲ "ﺻـﺤﻴﺢ
ﻣﺴﻠﻢ" ﺃﹼﺎ ﺃﺣﺎﻟﺖ ﺫﻟﻚ ﻋﻠﻰ ﻋﻠﻢ ﻋﻠ ﻲ ،ﻭﰲ ﺭﻭﺍﻳﺔ ﻗﺎﻟﺖ :ﻭﺳﺌﻠﺖ ﻋﻨﻪ ﺃﻋﲏ :ﺍﳌﺴﺢ ،ﻣﺎ ﱄ ﺬﺍ ﻋﻠـﻢ.
ﻭﻣﺎ ﺭﻭﺍﻩ ﳏ ﻤﺪ ﺑﻦ ﺍﳌﻬﺎﺟﺮ ﺍﻟﺒﻐﺪﺍﺩ ﻱ ﻋﻨﻬﺎ؛ ½ﻷَﻥ ﺃﻗﻄ ﻊ ﺭﺟﻠﻲ ﺑﺎﳌﻮﺳﻰ ﺃﺣ ﺐ ﺇ ﹼﱄ ﻣﻦ ﺃﻥ ﺃﻣـﺴﺢ ﻋﻠـﻰ
ﺍﳋﹼﻔﲔ¼ ﺣﺪﻳﺚ ﺑﺎﻃﻞ ،ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺍﳊﹼﻔﺎﻅ" ١٢ .ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ".
) (١ﻗﻮﻟﻪ] :ﰲ ﺣﻴﺰ ﺍﻟﺘﻮﺍﺗﺮ[ ﺃﻱ :ﰲ ﻣﻜﺎﻧﻪ ﻭﱂ ﻳﺴﺘﻴﻘﻦ ﺑﺘﻮﺍﺗﺮﻫﺎ ،ﻓﻠﻢ ﳚﺰﻡ ﺑﺎﻟﻜﻔﺮ" ١٢ .ﻥ"
) (٢ﻗﻮﻟﻪ] :ﻭﲤﺴﺢ ﻋﻠﻰ ﺍﳋﻔﹼـﲔ[ ﻭﻫـﺬﺍ ﺍﻫﺘﻤـﺎﻡ ﺑـﺎﻷﻣﻮﺭ ﺍﻟﺜﻼﺛـﺔ ،ﻭﺇ ﹼﻻ ﻓﻠـﻴﺲ ﻋﻼﻣـﺎﺕ ﺍﻟـﺴﻨﺔ ﻭﺍﳉﻤﺎﻋـﺔ
ﳏﺼﻮﺭﺓ ﻓﻴﻬﺎ ،ﻭﻟﻌ ﹼﻞ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﻟﺬﻛﺮ ﻟﻘﺼﻮﺭ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺃﻭ ﺍﳊﺎﺿﺮﻳﻦ ﻓﻴﻬﺎ" ١٢ .ﻥ"
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻔﻘﺎﻉ[ ﺷﺮﺍﺏ ﻳﺘﺨﺬ ﻣﻦ ﺍﻟﺸﻌﲑ ،ﳜﻤﺮ ﺣﱴ ﺗﻌﻠﻮ ﻓﻘﺎﻋﺎﺗﻪ" ١٢ .ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ".
! "٣٤٦
ﻣﻦ ﻗﻮﺍﻋﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺧﻼﻓﺎﹰ ﻟﻠﺮﻭﺍﻓﺾ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﺍﺷﺘﺪ ﻓﺼﺎﺭ#
ﻣﺴﻜﺮﺍﹰ ،ﻓﺈﻥﹼ ﺍﻟﻘﻮﻝ ﲝﺮﻣﺔ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ ﻣِﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ.
)ﻭﻻ ﻳﺒﻠﻎ ﻭﱄﹼ ﺩﺭﺟﺔ ﺍﻷﻧﺒﻴﺎﺀ()(١؛ ﻷﻥﹼ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻌﺼﻮﻣﻮﻥ ،ﻣﺄﻣﻮﻧﻮﻥ ﻋﻦ
ﺧﻮﻑ ﺍﳋﺎﲤﺔ ،ﻣﻜﺮﻣﻮﻥ ﺑﺎﻟﻮﺣﻲ ﻭﻣﺸﺎﻫﺪﺓ ﺍﳌﻠﻚ ،ﻣﺄﻣﻮﺭﻭﻥ ﺑﺘﺒﻠﻴﻎ ﺍﻷﺣﻜﺎﻡ،
ﻭﺇﺭﺷﺎﺩ ﺍﻷﻧﺎﻡ ﺑﻌﺪ ﺍﻻﺗﺼﺎﻑ ﺑﻜﻤﺎﻻﺕ ﺍﻷﻭﻟﻴﺎﺀ ،ﻓﻤﺎ ﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﻜﺮﺍﻣﻴﺔ
ﻣﻦ ﺟﻮﺍﺯ ﻛﻮﻥ ﺍﻟﻮﱄﹼ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻨﱯ ﻛﻔﺮ ﻭﺿﻼﻝ ،ﻧﻌﻢ ﻗﺪ ﻳﻘﻊ ﺗﺮﺩﺩ) (٢ﰲ
ﺃ ﹼﻥ ﻣﺮﺗﺒﺔ ﺍﻟﻨﺒ ﻮﺓ ﺃﻓﻀﻞ ﺃﻡ ﻣﺮﺗﺒﺔ ﺍﻟﻮﻻﻳﺔ ﺑﻌﺪ ﺍﻟﻘﻄﻊ ﺑﺄﻥﹼ ﺍﻟﻨﱯ ﻣﺘﺼﻒ
ﺑﺎﳌﺮﺗﺒﺘﲔ ،ﻭﺃﻧﻪ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻮ ﹼﱄ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﻨﺒـﻲ) .ﻭﻻ ﻳﺼﻞ ﺍﻟﻌﺒﺪ( ﻣﺎ ﺩﺍﻡ
ﻋﺎﻗﻼﹰ ﺑﺎﻟﻐﹰﺎ )ﺇﱃ ﺣﻴﺚ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ( ﻟﻌﻤﻮﻡ ﺍﳋﻄﺎﺑﺎﺕ) (٣ﺍﻟﻮﺍﺭﺩﺓ
ﰲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺇﲨﺎﻉ ﺍﺘﻬﺪﻳﻦ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻹﺑﺎﺣﻴﲔ ﺇﱃ ﺃﻥﹼ
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﻳﺒﻠﻎ ﻭﱄﹼ ﺩﺭﺟﺔ ﺍﻷﻧﺒﻴﺎﺀ[ ﺧﻼﻓﹰﺎ ﻟﻠﺪﻳﻮﺑﻨﺪﻳﺔ ،ﻓﺈ ﹼﺎ ﺗﺰﻋﻢ ﺑـﺄ ﹼﻥ ﺍﻷﻧﺒﻴـﺎﺀ ﺇﻧﻤـﺎ ﻳﻔﻮﻗـﻮﻥ ﺍﻷﻣـﺔ ﰲ
ﺍﻟﻌﻠﻢ ﻓﻘﻂ ،ﻭﺃﻣﺎ ﺍﻟﻌﻤﻞ ﻓﻘﺪ ﻳﺴﺎﻭﻱ ﻓﻴﻪ ﺃﺣﺪ ﺍﻷﻣﺔ ﻧﺒﻴﻪ ،ﺑﻞ ﻗﺪ ﻳﻔﻮﻕ ﻋﻠﻴﻪ ،ﺻﺮﺡ ﺑﻪ ﻗﺎﺳﻢ ﺍﻟﻨﺎﻧﻮﺗﻮ ﻱ ﰲ
ﻛﺘﺎﺑﻪ "ﲢﺬﻳﺮ ﺍﻟﻨﺎﺱ" ،ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻘﻊ ﺗﺮ ﺩﺩ ...ﺇﱁ[ ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺼﻮﻓﻴﺔ ﻗـ ﺪﺱ ﺍﷲ ﺗﻌـﺎﱃ ﺃﺳـﺮﺍﺭﻫﻢ ﺑﻌـﺪ ﺍﺗﻔـﺎﻗﻬﻢ
ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻨ ﱯ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻮﱄﹼ ،ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃ ﹼﻥ ﻧﺒ ﻮﺓ ﺍﻟﻨﱯ ﺃﻓـﻀﻞ ﺃﻡ ﻭﻻﻳﺘـﻪ ،ﻓﻘﻴـﻞ :ﺍﻟﻮﻻﻳـﺔ ﺃﻓـﻀﻞ ﻭﺫﻟـﻚ
ﻟﺸﺮﻑ ﺍﳌﺘﻌﻠﹼﻖ ﻭﺩﻭﺍﻣﻪ ،ﻓﺈ ﹼﻥ ﺍﻟﻮﻻﻳﺔ ﻳﺘﻌﹼﻠﻖ ﺣﻜﻤﻬﺎ ﺑﺎﷲ ﺗﻌـﺎﱃ ﻭﳍـﺎ ﺍﻟـﺪﻭﺍﻡ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ ،ﻭﺍﻟﻨﺒـ ﻮﺓ
ﻳﺘﻌﻠﹼﻖ ﺣﻜﻤﻬﺎ ﺑﺎﳋﻠﻖ ﻭﻳﻨﻘﻄﻊ ﺑﺰﻭﺍﻝ ﺯﻣـﻦ ﺍﻟﺘﻜﻠﻴـﻒ ،ﻭﻗﻴـﻞ :ﻧﺒ ﻮﺗـﻪ ﺃﻓـﻀﻞ ﻣـﻦ ﻭﻻﻳﺘـﻪ؛ ﻷﹼـﺎ ﺻـﻔﺔ ﻻ
ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﻏﲑﻩ ،ﻭﺎ ﻳﺘﻔـﻀﻞ ﰲ ﻗـﺮﺏ ﺍﳊـ ﻖ ﺳـﺒﺤﺎﻧﻪ ﻋﻠـﻰ ﻏـﲑﻩ ،ﻛـﺬﺍ ﰲ "ﺍﻟﻴﻮﺍﻗﻴـﺖ ﻭﺍﳉـﻮﺍﻫﺮ"
ﻭ"ﺍﻟﻨﱪﺍﺱ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻌﻤﻮﻡ ﺍﳋﻄﺎﺑﺎﺕ ...ﺇﱁ[ ﻳﻌﲏ :ﺃﻥﹼ ﻧﺼﻮﺹ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺭﺩﺕ ﻋﺎﻣﺔ ﻟﻜ ﹼﻞ ﻋﺎﻗﻞ ﺑﺎﻟﻎ ﰲ ﲨﻴﻊ
ﺃﺣﻮﺍﳍﻢ ،ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﺴﻘﻮﻁ ﺇﻧﻜﺎﺭ ﻟﻌﻤﻮﻣﻬﺎ" ١٢ .ﻧﺲ""
!٣٤٧
ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺑﻠﻎ ﻏﺎﻳﺔ ﺍﶈﺒﺔ ﻭ ﺻﻔﺎﺀ ﻗﻠﺒﻪ ،ﻭﺍﺧﺘﺎﺭ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻣﻦ ﻏﲑ#
ﻧﻔﺎﻕ ﺳﻘﻂ ﻋﻨﻪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﻻ ﻳﺪﺧﻠﻪ ﺍﷲ) (١ﺍﻟﻨﺎﺭ ﺑﺎﺭﺗﻜﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ،
ﻭﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﺗﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ) (٢ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺗﻜﻮﻥ ﻋﺒﺎﺩﺗﻪ ﺍﻟﺘﻔ ﹼﻜﺮ،
ﻭﻫﺬﺍ ﻛﻔﺮ ﻭﺿﻼﻝ ﻓﺈﻥﹼ ﺃﻛﻤﻞ ﺍﻟﻨﺎﺱ ﰲ ﺍﶈﺒﺔ ﻭﺍﻹﳝﺎﻥ ﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ ﺧﺼﻮﺻﺎﹰ
ﺣﺒﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﻊ ﺃ ﹼﻥ ﺍﻟﺘﻜﺎﻟﻴﻒ ﰲ ﺣﻘﹼﻬﻢ ﺃﺗﻢ ﻭﺃﻛﻤﻞ) ،(٣ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ½ :ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﻋﺒﺪﺍﹰ ﹶﻟﻢ ﻳﻀ ﺮﻩ ﺫﻧﺐ¼ ﻓﻤﻌﻨﺎﻩ ﺃﻧﻪ ﻋﺼﻤﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ)(٤
ﻓﻠﻢ ﻳﻠﺤﻘﻪ ﺿﺮﺭﻫﺎ) .ﻭﺍﻟﻨﺼﻮﺹ( ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )ﲢﻤﻞ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ(
ﻣﺎ ﱂ ﻳﺼﺮﻑ ﻋﻨﻬﺎ ﺩﻟﻴﻞ ﻗﻄﻌﻲ ،ﻛﻤﺎ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ) (٥ﺗﺸﻌﺮ ﺑﻈﻮﺍﻫﺮﻫﺎ
) (١ﻗﻮﻟﻪ] :ﻻ ﻳﺪﺧﻠﻪ ﺍﷲ ﺍﻟﻨﺎﺭ ...ﺇﱁ[ ﻭﻳﻘﺮﺏ ﻣﻦ ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳌﺮﺟﺌﺔ ،ﻭﻫـﻢ ﻗـﻮﻡ ﻳﻘﻮﻟـﻮﻥ :ﻻ ﻳـﻀﺮ ﻣـﻊ
ﺍﻹﳝﺎﻥ ﻣﻌﺼﻴﺔ ،ﻛﻤﺎ ﻻ ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﻜﻔﺮ ﻃﺎﻋﺔ" ١٢ .ﺗﻌﺮﻳﻔﺎﺕ" ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ.
) (٢ﻗﻮﻟﻪ] :ﺗﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ[ ﻭﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ ﺇ ﹼﻥ ﺍﻟـﺴﺎﻟﻚ ﻳـﺼﻞ ﺇﱃ ﻣﻘـﺎﻡ ﻳﺮﺗﻔـﻊ ﻋﻨـﻪ ﺍﻟﺘﻜﻠﻴـﻒ،
ﻣﺮﺍﺩﻩ ﺬﺍ ﺍﻟﺘﻜﻠﻴﻒ ﺫﹶﻫﺎﺏ ﻛﻠﻔﺔ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﻼ ﻳـﺼﲑ ﳝـﻞﹼ ﻣﻨـﻬﺎ ﺑـﻞ ﺭ ﲟـﺎ ﺗﻠـ ﹼﺬﺫ ﺑﻔﻌـﻞ ﻣـﺎ ﻛﺎﻧـﺖ ﻧﻔـﺴﻪ
ﺗﺘﺼﻌﺐ ﻟﻔﻌﻠﻪ ﻗﺒﻞ ﺫﻟﻚ ،ﻭﻗﺪ ﻣﻜﺜﺖ ﺃﻧﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻻ ﺍﺗﻜﻠﹼﻒ ﻷﺷﻖ ﺍﻟﻌﺒـﺎﺩﺍﺕ ،ﹸﺛـ ﻢ ﻛـﺸﻒ ﱄ ﻋـﻦ
ﻧﻘﺺ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﳌﺎ ﻳﺼﺎﺣﺒﻪ ﻣﻦ ﻫﻮﻯ ﺍﻟﻨﻔﺲ ،ﻓﺘﺒﺖ ﻭﺻﺮﺕ ﻻ ﺃﰐ ﺑﻌﺒﺎﺩﺓ ﺇ ﹼﻻ ﲟﺸﹼﻘﺔ ﻭﻛﻠﻔـﺔ ،ﻛـﺄ ﹼﱐ
ﺣﺎﻣﻞ ﺟﺒ ﹰﻼ ،ﻗﺎﻟﻪ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺳﻴﺪﻱ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻌﺮﺍﱐﹼ ﰲ "ﺍﻟﻴﻮﺍﻗﻴﺖ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﺃ ﹼﰎ ﻭﺃﻛﻤﻞ[ ﻛﻤﺎ ﺃ ﹼﻥ ﺻﻼﺓ ﺍﻟﺘﻬﺠﺪ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻻ ﻋﻠﻴﻨﺎ ،ﻗﺎﻝ ﺍﷲ
ﻋ ﺰﻭﺟﻞﹼ ﴿ :ﻭِﻣﻦ ﺍﻟﱠﻠﻴﻞِ ﻓﹶﺘﻬﺠﺪِ ﺑِﻪ ﻧﺎِﻓﻠﹶﹰﺔ ﻟﹶﻚ]﴾ﺍﻹﺳﺮﺍﺀ [٧٩ :ﺃﻱ :ﺯﺍﺋﺪﺓ ﻟﻚ ،ﻭ ﻋﻠﻰ ﺫﻟﻚ ﺻﻮﻡ ﺍﻟﻮﺻﺎﻝ
ﻣﺸﺮﻭﻉ ﻟﻪ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻻ ﻟﻨﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻋﺼﻤﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ...ﺇﱁ[ ﺃﻱ :ﺣﻔﻈﻪ ﻣﻦ ﺃﻥ ﻳﺮﺗﻜﺐ ﺫﻧﺒﺎﹰ ،ﻭﺇﻥ ﻓﺮﻁ ﻣﻨﻪ ﺫﻧـﺐ ﻭﻓﹼﻘـﻪ ﻟﻠﺘﻮﺑـﺔ،
ﻓﺈﻥ ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺬﻧﺐ ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ...ﺇﱁ[ ﻛﻘﻮﻟﻪ ﺗﻌـﺎﱃ ﴿ :ﻭِﻣـ ﻦ ﺍﻟﻠﱠﻴـ ِﻞ ﹶﻓﺘ ﻬﺠـ ﺪ ﺑِـِﻪ ﻧﺎِﻓﻠﹶـﺔﹰ ﻟﹶـﻚ]﴾ﺍﻹﺳـﺮﺍﺀ،[٧٩ :
﴿ﺍﻟ ﺮﺣﻤ ﻦ ﻋﹶﻠﻰ ﺍﹾﻟﻌﺮِ ﺵ ﺍ ﺳﺘﻮﻯ﴾]ﻃﻪ﴿ ،[٥ :ﻳﺪ ﺍﻟﻠﱠِﻪ ﹶﻓ ﻮ ﻕ ﺃﹶﻳِ ﺪﻳ ِﻬﻢ]﴾ﺍﻟﻔﺘﺢ١٢ .[١٠ :
! "٣٤٨
ﺑﺎﳉﻬﺔ ﻭﺍﳉﺴﻤﻴﺔ ﻭﳓﻮ ﺫﻟﻚ ،ﻻ ﻳﻘﺎﻝ :ﻫﺬﻩ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻨﺼﻮﺹ) (١ﺑﻞ ﻣﻦ#
ﺍﳌﺘﺸﺎﺑﻪ؛ ﻷﻧﺎ ﻧﻘﻮﻝ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺼﻮﺹ ﻫﺎﻫﻨﺎ ﻟﻴﺲ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﻔ ﺴﺮ
ﻭﺍﶈﻜﻢ ،ﺑﻞ ﻣﺎ ﻳﻌ ﻢ ﺃﻗﺴﺎﻡ ﺍﻟﻨﻈﻢ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﳌﺘﻌﺎﺭﻑ) .ﻭﺍﻟﻌﺪﻭﻝ ﻋﻨﻬﺎ(
ﺃﻱ :ﻋﻦ ﺍﻟﻈﻮﺍﻫﺮ )ﺇﱃ ﻣﻌﺎﻥ ﻳ ﺪﻋﻴﻬﺎ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻦ( ﻭﻫﻢ ﺍﳌﻼﺣﺪﺓ ﻭﲰﻮﺍ
½ﺍﻟﺒﺎﻃﻨﻴﺔ¼ ﻻﺩﻋﺎﺋﻬﻢ ﺃﻥﹼ ﺍﻟﻨﺼﻮﺹ ﻟﻴﺴﺖ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ ،ﺑﻞ ﹶﻟﻬﺎ ﻣﻌﺎﻥ ﺑﺎﻃﻨﻴﺔ
ﻻﻳﻌﺮﻓﻬﺎ ﺇﻻﹼ ﺍﳌﻌﻠﹼﻢ) ،(٢ﻭﻗﺼﺪﻫﻢ ﺑﺬﻟﻚ ﻧﻔﻲ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﻜﹼﻠﻴﺔ )ﺇﳊﺎﺩ( ﺃﻱ:
ﻣﻴﻞ ﻭﻋﺪﻭﻝ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﺗﺼﺎﻝ ﻭﺍﺗﺼﺎﻑ ﺑﻜﻔﺮ ﻟﻜﻮﻧﻪ ﺗﻜﺬﻳﺒﺎﹰ ﻟﻠﻨ ﱯ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻓﻴﻤﺎ ﻋﻠﻢ ﳎﻴﺌﻪ ﺑﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ .ﻭﺃﻣﺎ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﶈﻘﹼﻘﲔ)(٣
ﻣﻦ ﺃ ﹼﻥ ﺍﻟﻨﺼﻮﺹ ﻣﺼﺮﻭﻓﺔ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ ،ﻭﻣﻊ ﺫﻟﻚ ﻓﻴﻬﺎ ﺇﺷﺎﺭﺍﺕ ﺧﻔﻴﺔ) (٤ﺇﱃ
ﺩﻗﺎﺋﻖ ﺗﻨﻜﺸﻒ ﻋﻠﻰ ﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙ ،ﳝﻜﻦ ﺍﻟﺘﻄﺒﻴﻖ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻈﻮﺍﻫﺮ
ﺍﳌﺮﺍﺩﺓ ﻓﻬﻮ ﻣﻦ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ ﻭﳏﺾ ﺍﻟﻌﺮﻓﺎﻥ) .ﻭﺭﺩ ﺍﻟﻨﺼﻮﺹ( ﺑﺄﻥ ﻳﻨﻜﺮ
) (١ﻗﻮﻟﻪ] :ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻨﺼﻮﺹ[ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺼﻄﻠﺢ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻦ ﺃﻥﹼ ﺍﻟﻨ ﺺ ﻣﺎ ﻛـﺎﻥ ﺃﻭﺿـﺢ ﻣـﻦ ﺍﻟﻈـﺎﻫﺮ،
ﻭﺳﻴﻖ ﺍﻟﻜﻼﻡ ﻷﺟﻠﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺇﻻﹼ ﺍﳌﻌﹼﻠﻢ[ ﻟﻌﻠﹼﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺭﺳﻮﻟﻪ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﹼﻠﻢ ،ﻭﻋﻨـﺪﻧﺎ ﻻ ﻳـﺼ ﺢ
ﺇﻃﻼﻕ ½ﺍﳌﻌﹼﻠﻢ¼ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﻥﹼ ﺍﲰﺎﺋﻪ ﺗﻌـﺎﱃ ﺗﻮﻗﻴﻔﻴـﺔ ،ﻗـﺎﻝ ﺍﻟﻘﺎﺿـﻲ ﺍﻟﺒﻴـﻀﺎﻭﻱ ﰲ ﺗﻔـﺴﲑﻩ½ :ﻭﺇﻥﹼ
ﺍﻟﺘﻌﻠﻴﻢ ﻳﺼ ﺢ ﺇﺳﻨﺎﺩﻩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺇﻥ ﱂ ﻳﺼ ﺢ ﺇﻃﻼﻕ ½ﺍﳌﻌﻠﹼﻢ¼ ﻋﻠﻴﻪ ﻻﺧﺘﺼﺎﺻﻪ ﲟﻦ ﳛﺘﺮﻑ ﺑﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺑﻌﺾ ﺍﶈﹼﻘﻘﲔ[ ﻭﻫﻢ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙ ﻗﺪﺱ ﺍﷲ ﺗﻌﺎﱃ ﺃﺳﺮﺍﺭﻫﻢ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺇﺷﺎﺭﺍﺕ ﺧﻔﻴﺔ ...ﺇﱁ[ ﻛﻘﻮﳍﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺎ ﺧﹶﻠﻊ ﻧﻌﹶﻠﻴﻚ﴾]ﻃﻪ ،[١٢ :ﺇﻧﻪ ﺃﻣﺮ ﺑﺘﺮﻙ ﺍﻟﺪﻧﻴﺎ
ﻭﺍﻵﺧﺮﺓ ﰲ ﺣﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﻭﻗﻮﳍﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶِﻔ ﺮﻭﺍ ﺇِﹶﻟﻰ ﺍﻟﻠﱠـِﻪ﴾]ﺍﻟـﺬﺍﺭﻳﺎﺕ ،[٥٠ :ﺃﻣـﺮ ﺑﺎﻟﻔﻨـﺎﺀ
ﻓﻴﻪ" ١٢ .ﻥ""
!٣٤٩
The words you are searching are inside this book. To get more targeted content, please make full-text search by clicking here.
شرح العقائد النسفية
Discover the best professional documents and content resources in AnyFlip Document Base.
Search