ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻷﺣﻜﺎﻡ) (١ﺍﻟﺸﺮﻋﻴﺔ ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﱠ ﻖ ﺑﻜﻴﻔﻴﺔ) (٢ﺍﻟﻌﻤﻞ ،ﻭﺗﺴ ﻤﻰ#
ﻓﺮﻋﻴﺔ ﻭﻋﻤﻠﻴﺔ) ،(٣ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻻﻋﺘﻘﺎﺩ ،ﻭﺗﺴﻤﻰ ﺃﺻﻠﻴﺔ ﻭﺍﻋﺘﻘﺎﺩﻳﺔ).(٤
ﻭﺍﻟﻌﻠﻢ ﺍﳌﺘﻌﻠﱢﻖ ﺑﺎﻷﻭﱃ :ﻳﺴ ﻤﻰ ﻋﻠﻢ ﺍﻟﺸﺮﺍﺋ ِﻊ ﻭﺍﻷﺣ ﹶﻜﺎ ِﻡ ﻟِﻤﺎ ﺃﺎ) (٥ﻻﺗﺴﺘﻔﺎﺩ
) (١ﻗﻮﻟﻪ] :ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ[ ﻟﻠﺤﻜﻢ ﻣﻌﺎﻥ ﺛﻼﺛﺔ :ﺍﻷﻭﻝ :ﻧﺴﺒﺔ ﺃﻣﺮ ﺇﱃ ﺃﻣﺮ ﺁﺧﺮ ﺇﳚﺎﺑﹰﺎ ﺃﻭ ﺳﻠﺒﹰﺎ ،ﺃﻱ :ﻧﻔﺲ
ﺍﻟﻨﺴﺒﺔ ﺍﳋﱪﻳﺔ ،ﻭﺍﻟﺜﺎﱐ :ﺇﺩﺭﺍﻙ ﺗﻠﻚ ﺍﻟﻨﺴﺒﺔ ﲟﻌﲎ ﺃ ﹼﻥ ﺍﻟﻨﺴﺒﺔ ﻭﺍﻗﻌﺔ ﺃﻭ ﻟﻴﺴﺖ ﺑﻮﺍﻗﻌﺔ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺧﻄﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻻﻗﺘﻀﺎﺀ ﻭﺍﻟﺘﺨﻴﲑ ،ﻫﺬﺍ ﻣﺼﻄﻠﺢ ﺍﻷﺻﻮﻟﻴﲔ ،ﻭﻫﺬﺍ ﺍﻷﺧﲑ ﻏـﲑ ﻣـﺮﺍﺩ ﻫﺎﻫﻨـﺎ
ﻭﺇﻻﹼ ﻳﻠﺰﻡ ﺍﳓﺼﺎﺭ ﻣﺴﺎﺋﻞ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺏ ﻭﺇﺧﻮﺍﻧﻪ ﻣﻦ ﺍﻟﻨﺪﺏ ﻭﻏﲑﻩ ،ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺎ
ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺸﺮﻉ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻴﻪ ﺃﻭ ﻻ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻜﻔﻴﺔ ﺍﻟﻌﻤﻞ[ ﺃﺭﺍﺩ ﻣﻦ "ﺍﻟﻌﻤﻞ" ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻻ ﺍﳌﻜﹼﻠﻔﲔ ﻓﻘﻂ ،ﻓﺈﻥﹼ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺒﺤﺜﻮﻥ ﻋـﻦ ﺃﻓﻌـﺎﻝ
ﺍﻟﻐﲑ ﺍﳌﻜﹼﻠﻔﲔ ﺃﻳﻀﺎﹰ ،ﻛﺎﻟﺼ ﱯ ﻭﺍﻨﻮﻥ ﻣﺜ ﹰﻼ ،ﺇﺳﻼﻡ ﺍﻟﺼﱯ ﻳﺼﺢ ﺃﻡ ﻻ ؟ ﻭﺗﺼﺮﻑ ﺍﻨﻮﻥ ﻳﻌﺘـﱪ ﺃﻡ ﻻ
ﻭﻛﻴﻔﻴﺔ ﺍﻟﻌﻤﻞ ﻫﻲ ﺍﻷﻋﺮﺍﺽ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ ﻭﺍﳊﺮﻣﺔ ﻭﺍﻟﻜﺮﺍﻫﺔ ﻭﺍﻟﺼﺤﺔ ﻭﺍﻟﻔﺴﺎﺩ ،ﻭﻫﺬﺍ
ﺃﻭﱃ ِﻣﻤﺎ ﻗﺎﻝ ﰲ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" :ﺣﻴﺚ ﺟﻌﻞ ﺍﻷﺣﻜﺎﻡ ﻣﺘﻌﹼﻠﻘﺔ ﺑﺎﻟﻌﻤﻞ ﻻ ﺑﻜﻴﻔﻴﺘﻪ .ﻭﺍﻷﺣﻜﺎﻡ ﻻ ﺗﺘﻌﹼﻠـﻖ
ﺑﺎﻟﻌﻤﻞ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻋﻤـﻞ ،ﺑـﻞ ﻣـﻦ ﺣﻴـﺚ ﻛﻴﻔﻴﺎﺗـﻪ ﻣـﻦ ﺍﻟﻮﺟـﻮﺏ ﻭﺍﳊﺮﻣـﺔ ﻭﺍﻟـﺼ ﺤﺔ ﻭﺍﻟﻔـﺴﺎﺩ١٢ .
"ﺍﻟﻨﱪﺍﺱ".
) (٣ﻗﻮﻟﻪ] :ﻓﺮﻋﻴﺔ ﻭﻋﻤﻠﻴﺔ[ ﲰﻰ ½ﻓﺮﻋﻴﺔ¼ ﻟﺘﻔﺮﻋﻬﺎ ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﺍﳌﺴﺘﺨﺮﺟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ
ﻭﺍﻟﻘﻴﺎﺱ ،ﻣﺜ ﹰﻼ ﺍﻟﻄﻬﺎﺭﺓ ﻟﻴﺴﺖ ﺑﺸﺮﻁ ﰲ ﺍﻟﻄﻮﺍﻑ ،ﻫﺬﺍ ﺍﳊﻜﻢ ﻣﺘﻔﺮﻉ ﻋﻠﻰ ﺃﻥﹼ ﺍﳋـﺎ ﺹ ﺑـﻴﻦ ﺑﻨﻔـﺴﻪ ،ﻻ
ﳛﺘﻤﻞ ﺍﻟﺒﻴﺎﻥ ﻭﲰﻰ ½ﻋﻤﻠﻴﺔ¼ ﻟﺘﻌﹼﻠﻖ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ ﺑﺎﻟﻌﻤﻞ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﺻﻠﻴﺔ ﻭﺍﻋﺘﻘﺎﺩﻳﺔ[ ﺃﻣﺎ ﻛﻮﺎ ﺃﺻﻠﻴﺔ؛ ﻓﻸﺎ ﺃﺻﻞ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ،ﻓﺈﻥﹼ ﺍﻻﻋﺘﻘﺎﺩ ﺇﻥ ﱂ ﻳﺼﺢ ﻻ ﻳﻐﲏ
ﻋﻨﻪ ﺍﻟﻌﻤﻞ ﺷﻴﺌﺎﹰ ،ﻭﻛﻮﺎ ﺍﻋﺘﻘﺎﺩﻳﹰﺔ؛ ﻓﻸﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺍﻻﻋﺘﻘﺎﺩ ،ﻣﺜﻼﹰ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺣ ﻖ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﺎ ﻻ ﺗﺴﺘﻔﺎﺩ[ ﻧﺸﺮ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﻠﻒ ﻓﻬـﺬﺍ ﻭﺟـﻪ ﺍﻟﺘـﺴﻤﻴﺔ ﺑــ½ﻋﻠـﻢ ﺍﻟـﺸﺮﺍﺋﻊ¼ ﻭﻭﺟـﻪ ﺍﻟﺘـﺴﻤﻴﺔ
ﺑـ½ﻋﻠﻢ ﺍﻷﺣﻜﺎﻡ¼ .ﺑﻘﻲ ﺍﻟﻜﻼﻡ ﰲ ﺃ ﹼﻥ ﺍﻷﺣﻜﺎﻡ ﻻ ﺗﺴﺘﻔﺎﺩ ﺇﻻﹼ ﻣﻦ ﺟﻬﺔ ﺍﻟـﺸﺮﻉ ﻓﻬـﺬﺍ ﻋﻨـﺪﻧﺎ ،ﻓـﺈﻥﹼ ﺣـﺴﻦ
ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ ﻭﻗﺒﺤﻪ ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﻋﻘﻠﻴﺎ ﻻ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ،ﻟﻜﻨﻪ ﻻ ﻳﺴﺘﻠﺰﻡ ﺣﻜﻤﺎﹰ ﻣﻦ ﺍﷲ
ﺑﻞ ﻳﺼﲑ ﻣﻮﺟﺒﺎﹰ ﻻﺳﺘﺤﻘﺎﻗﻪ ﺍﳊﻜﻢ ﻣﻦ ﺍﷲ ﺍﳊﻜﻴﻢ .ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻜـﻞﹼ ﺍﻷﺣﻜـﺎﻡ ﻻ ﻳﺘﻮﹼﻗـﻒ ﻋﻠـﻰ
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! "٥٠
ﺇ ﹼﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﻉ ،ﻭﻻﻳﺴﺒﻖ) (١ﺍﻟﻔﻬﻢ ﻋﻨﺪ ﺇﻃﻼﻕ ﺍﻷﺣﻜﺎﻡ ﺇ ﹼﻻ ﺇﻟﻴﻬﺎ#،
ﻭﺑﺎﻟﺜﺎﻧﻴﺔ :ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ ﻟِ ﻤﺎ ﺃﻥﹼ ﺫﻟﻚ ﺃﺷﻬﺮ) (٢ﻣﺒﺎﺣﺜﻪ ﻭﺃﺷﺮﻑ
ﻣﻘﺎﺻﺪﻩ ﻭﻗﺪ ﻛﺎﻧﺖ) (٣ﺍﻷﻭﺍﺋﻞ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ
ﺃﲨﻌﲔ ،ﻟﺼﻔﺎﺀ ﻋﻘﺎﺋﺪﻫﻢ ﺑﱪﻛﺔ ﺻﺤﺒﺔ ﺍﻟﻨ ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﻗﺮﺏ
ﺍﻟﻌﻬﺪ ﺑﺰﻣﺎﻧﻪ ،ﻭﻟﻘﻠﹼﺔ ﺍﻟﻮﻗﺎﺋﻊ) (٤ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ،ﻭﲤﻜﻨﻬﻢ ﻣﻦ ﺍﳌﺮﺍﺟﻌﺔ ﺇﱃ
ﺍﻟﺸﺮﻉ ،ﺑﻞ ﺍﳊﺴﻦ ﺍﻟﻌﻘﻠ ﻲ ﻭﻛﺬﺍ ﺍﻟﻘﺒﺢ ﺍﻟﻌﻘﻠ ﻲ ﻳﻮﺟﺒﺎﻥ ﺍﳊﻜﻢ ﻓﻠﻮ ﻻ ﺍﻟﺸﺎﺭﻉ ﻭﻛﺎﻧﺖ ﺍﻷﻓﻌﺎﻝ ﻭﻓﺎﻋﻠﻮﻫﺎ
ﻟﻮﺟﺒﺖ ﺍﻷﺣﻜﺎﻡ١٢ .
) (١ﻗﻮﻟﻪ] :ﻻ ﻳﺴﺒﻖ[ ﺃﻱ :ﺃﻫـﻞ ﺍﻟﻌـﺮﻑ ﺍﻟﻌـﺎﻡ ﻳﻄﻠﻘـﻮﻥ ﻟﻔـﻆ ½ﺍﻷﺣﻜـﺎﻡ¼ ﻓﲑﻳـﺪﻭﻥ ﻣﻨـﻪ ﺍﻷﺣﻜـﺎﻡ ﺍﳌﺘﻌﻘﻠﹼـﺔ
ﺑﺎﻟﻌﻤﻞ ،ﻭﻫﺬﺍ ﺍﻹﻃﻼﻕ ﻣﻌﺮﻭﻑ ﻏﺎﻟﺐ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻋﻨﺪﻫﻢ ﻓﻼ ﻳﺘﺒﺎﺩﺭ ﺃﺫﻫﺎﻢ ﻣﻨﻪ ﺇﻻﹼ ﺇﻟﻴﻬﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﺷﻬﺮ ﻣﺒﺎﺣﺜﻪ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﻟﻪ ﻣﺒﺎﺣﺚ ﺃﺧﺮﻯ ،ﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﰲ ﺗﻠﻚ ﺍﳌﺮﺗﺒـﺔ ﻣـﻦ ﺍﻟـﺸﻬﺮﺓ ،ﻫـﺬﺍ
ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ :ﻣﻮﺿﻮﻉ ﺍﻟﻜﻼﻡ ﺃﻋ ﻢ ﻣﻦ ﺍﻟﺬﺍﺕ ﻛﺎﳌﻮﺟﻮﺩ ﻣﻄﻠﻘﹰﺎ ،ﺃﻭ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺫﺍﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ
ﺃﻭ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻳﺘﻌﹼﻠﻖ ﺑﻪ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ،ﻓﺈﻥﹼ ﻣﺒﺎﺣﺚ ﺍﻷﻣـﻮﺭ ﺍﻟﻌﺎﻣـﺔ
ﻭﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﻋﺮﺍﺽ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻟﻴﺴﺖ ﰲ ﺍﻟﺸﻬﺮﺓ ﲟﺜﺎﺑﺔ ﺍﳌﺒﺎﺣﺚ ﺍﻹﳍﻴﺔ ،ﻗﺎﻟﻪ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻗﺪ ﻛﺎﻧﺖ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ :ﻣﻦ ﺃﻥﹼ ﺗﺪﻭﻳﻦ ﺍﻟﻜﺘﺐ ﺑﺪﻋﺔ ﻭﺿﻼﻟﺔ ﻟِﻤﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﰲ ﺯﻣـﻦ
ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺗﺪﻭﻳﻦ ،ﻭﻛﻞﹼ ﺷﻲﺀ ﱂ ﻳﻜﻦ ﰲ ﺯﻣﻦ ﺍﻟـﻨ ﱯ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﹸﺛـ ﻢ ﺣـﺪﺙ
ﺑﻌﺪﻩ ﺑﺪﻋﺔ ،ﻓﺘﺪﻭﻳﻦ ﺍﻟﻜﺘﺐ ﺑﺪﻋﺔ ﻭﺿﻼﻟﺔ ﻭﻣﺬﻣﻮﻡ ﻻ ﻳﺴﺘﺤﻖ ﺍﳌﺪﺡ ،ﻓﺘﺪﻭﻳﻦ ﺍﻟﻜﺘـﺐ ﺍﻟـﺸﺮﻋﻴﺔ ﻋﺒـﺚ.
ﻭﺃﺟﺎﺏ ﲟﻨﻊ ﺍﻟﻜﱪﻯ ﻳﻌﲏ :ﻻ ﻧﺴﻠﹼﻢ ﺃﻥﹼ ﻛﻞﹼ ﺷﻲﺀ ﻻ ﻳﻜﻮﻥ ﰲ ﺯﻣﻦ ﺍﻟـﻨﱯ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺑﺪﻋـﺔ
ﻭﺿﻼﻟﺔ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﺛﺮ ﻭﻋﻼﻣﺔ ،ﻭﻫﻨﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ ﻟﻪ ﺃﺛﺮ ﻭﻋﻼﻣﺔ ﰲ ﺍﳉﻤﻠﺔ،
ﻟﻜﻨﻪ ﻻ ﻳﻈﻬﺮﻭﻧﻪ ﻟﻌﺪﻡ ﺍﻻﺣﺘﻴﺎﺝ ﺑﱪﻛﺔ ﺻﺤﺒﺔ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ،ﻭﺻـﻔﺎﺀ ﻋﻘﺎﺋـﺪﻫﻢ .ﻓﺘـﺪﻭﻳﻦ
ﺍﻟﻜﺘﺐ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺃﻣﺜﺎﻟﻪ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ،ﻛﺒﻨﺎﺀ ﺍﳌﺪﺍﺭﺱ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ" ١٢ .ﺣﺎﺷﻴﺔ ﺭﻣﻀﺎﻥ".
) (٤ﻗﻮﻟﻪ] :ﻟﻘﹼﻠﺔ ﺍﻟﻮﻗﺎﺋﻊ[ ﲨﻊ ﻭﺍﻗﻌﺔ ﻭﻫﻲ ﺍﻷﻣـﻮﺭ ﺍﻟـﱵ ﺗﺤـﻮِﺝ ﺻـﺎﺣﺒﻬﺎ ﺇﱃ ﺳـﺆﺍﻝ ﺍﻟﻌﻠﻤـﺎﺀ ،ﻓـﺈﻢ ﻛـﺎﻧﻮﺍ
ﻳﻘﻨﻌﻮﻥ ﺑﻘﻠﻴﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻋﻦ ﻛﺜﲑﻫﺎ ﻓﻼ ﺗﻜﺜﺮ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻻﺧﺘﻼﻓﺎﺕ"١٢ .
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ﺍﻟﺜﻘﺎﺕ ،ﻣﺴﺘﻐﻨﲔ ﻋﻦ ﺗﺪﻭﻳﻦ ﺍﻟﻌﻠ ﻤﲔ) ،(١ﻭﺗﺮﺗﻴﺒﻬﻤﺎ ﺃﺑﻮﺍﺑﹰﺎ ﻭﻓﺼﻮﻻﹰ ،ﻭﺗﻘﺮﻳﺮ#
ﻣﻘﺎﺻﺪﳘﺎ ﻓﺮﻭﻋﹰﺎ ﻭﺃﺻﻮ ﹰﻻ ﺇﱃ ﺃﻥ ﺣﺪﺛﺖ) (٢ﺍﻟﻔﱳ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﻟﺒﻐﻲ ﻋﻠﻰ
ﺃِﻳﻤﺔ ﺍﻟﺪﻳﻦ ،ﻭﻇﻬﺮ ﺍﺧﺘﻼﻑ ﺍﻵﺭﺍﺀ ﻭﺍﳌﻴﻞ ﺇﱃ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ،ﻭﻛﺜﺮﺕ
ﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﻟﻮﺍﻗﻌﺎﺕ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳌﻬ ﻤﺎﺕ ،ﻓﺎﺷﺘﻐﻠﻮﺍ ﺑﺎﻟﻨﻈﺮ
ﻭﺍﻻﺳﺘﺪﻻﻝ ،ﻭﺍﻻﺟﺘﻬﺎﺩ) (٣ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ،ﻭﲤﻬﻴﺪ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻷﺻﻮﻝ ،ﻭﺗﺮﺗﻴﺐ
ﺍﻷﺑﻮﺍﺏ ﻭﺍﻟﻔﺼﻮﻝ ،ﻭﺗﻜﺜﲑ ﺍﳌﺴﺎﺋﻞ ﺑﺄﺩﻟﹼﺘﻬﺎ ،ﻭﺇﻳﺮﺍﺩ ﺍﻟﺸﺒﻪ ﺑﺄﺟﻮﺑﺘﻬﺎ ،ﻭﺗﻌﻴﲔ
ﺍﻷﻭﺿﺎﻉ ﻭﺍﻻﺻﻄﻼﺣﺎﺕ ،ﻭﺗﺒﻴﲔ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ،ﻭﺳ ﻤﻮﺍ) (٤ﻣﺎ ﻳﻔﻴﺪ
) (١ﻗﻮﻟﻪ] :ﺍﻟﻌﻠﻤﲔ[ ﺃﻱ :ﺍﻟﻌﻠﻢ ﺍﳌﺘﻌﹼﻠﻖ ﺑﻜﻴﻔﻴﺔ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻌﻠﻢ ﺍﳌﺘﻌﹼﻠﻖ ﺑﺎﻻﻋﺘﻘﺎﺩ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺇﱃ ﺃﻥ ﺣﺪﺛﺖ[ ﻣﺘﻌﹼﻠﻖ ﺑﺎﻻﺳﺘﻐﻨﺎﺀ ﲟﻌﲎ :ﺃﻧﻪ ﻛﺎﻧـﺖ ﻫﺎﺗـﺎﻥ ﺍﻟﻄﺎﺋﻔﺘـﺎﻥ ﺍﻟﻌﻈﻴﻤﺘـﺎﻥ ﻣـﺴﺘﻐﻨﲔ ﻋـﻦ
ﺗﺪﻭﻳﻦ ﺍﻟﻌﻠﻤﲔ ﺇﱃ ﺃﻥ ﺣﺪﺛﺖ ﺍﻟﻔﱳ ،ﻓﺎﺣﺘﺎﺝ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﻟﺘﺪﻭﻳﻦ ﺣﱴ ﺩ ﻭﻥ ﻣﺎﻟﻚ ﻣﻦ ﺍﻟﺘـﺎﺑﻌﲔ ½ﺍﻟﻔﻘـﻪ¼،
ﻭﻣﻦ ﻭﺟﻮﻩ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺃﻢ ﻛﺎﻧﻮﺍ ﻋﺎﺭﻓﲔ ﺑﺪﻗﺎﺋﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﺎﻟﺴﻠﻴﻘﺔ ﺃﻭ ﻣﻼﺯﻣﺔ ﺃﺻـﺤﺎﺏ ﺍﻟـﺴﻠﻴﻘﺔ،
ﻭﻛﺎﻥ ﻳﻐﻨﻴﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻦ ﺗﺪﻭﻳﻦ ﺍﻟﻌﻠﻤﲔ ،ﻓﻠﻤﺎ ﺣﺪﺛﺖ ﺍﻟﻔﱳ ﻭﻗـﻞﹼ ﺃﺻـﺤﺎﺏ ﺍﳌﻤﺎﺭﺳـﺔ ﻭﺍﻟﻔـ ﻦ،
ﻓﻜﺎﻥ ﻳﻨﺪﺭﺱ ﻣﻌﺮﻓﺔ ﺩﻗﺎﺋﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﱂ ﻳﺒﻖ ﻣﻦ ﺃﻫﻠﻬﺎ ﺇﻻﹼ ﻭﺍﺣﺪ ﻭﺍﺣـﺪ ،ﺩ ﻭﻤـﺎ ﻟـﺌﻼﹼ ﻳـﻨﻄﻤﺲ
ﺃﺛﺮﳘﺎ ،ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﶈ ﺸﲔ.
) (٣ﻗﻮﻟﻪ] :ﺍﻻﺟﺘﻬﺎﺩ[ ½ﺍﻻﺟﺘﻬﺎﺩ¼ ﰲ ﺍﻟﻠﻐﺔ ﲢﻤﻞ ﺍﳉﻬﺪ ،ﻭﰲ ﺍﻻﺻـﻄﻼﺡ ﺍﻟﻔﻘﻬـﻲ ﺍﺳـﺘﻔﺮﺍﻍ ﺍﻟﻔﻘﻴـﻪ ﺍﻟﻮﺳـﻊ
ﻟﻴﺤﺼﻞ ﻟﻪ ﻇﻦ ﲝﻜﻢ ﺷﺮﻋ ﻲ .ﻭ½ﺍﻻﺳﺘﻨﺒﺎﻁ¼ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻷﺩﻟﹼﺔ ﺍﻟﺴﻤﻌﻴﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭ ﲰﻮﺍ ﻣﺎ ﻳﻔﻴﺪ[ ﺃﻱ :ﻣﺎ ﻭﺿﻊ ﻹﻓﺎﺩﺓ ﻣﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ،ﻓﻼ ﻳـﺮﺩ ﺑﻌﻠـﻢ ﺍﻟﺘﻔـﺴﲑ ﻭﺍﳊـﺪﻳﺚ ﺣﻴـﺚ
ﻳﻔﻴﺪﺍﻥ ﺍﳌﻌﺮﻓﺔ ،ﻓﺈﻤﺎ ﱂ ﻳﻮﺿﻌﺎ ﻟﺬﻟﻚ .ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ :ﺍﳌﻌﺮﻑ ﰲ ﻋﺒﺎﺭﺓ ﺍﻟﺸﺮﺡ ﻫﻮ ½ﻋﻠـﻢ
ﺍﻟﻔﻘﻪ¼ ﲟﻌﲎ :ﻧﻔﺲ ﺍﳌﺴﺎﺋﻞ ،ﻓﺎﳌﻌﲎ ﲰﻮﺍ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺪﻟﹼﻠﺔ ﺍﻟﱵ ﺗﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ ﻋﻦ ﺃﺩﻟﹼﺘﻬﺎ
ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺑـ½ﺍﻟﻔﻘﻪ¼ ،ﻓﻼ ﻳﺮﺩ ﺑﺄ ﹼﻥ ﺍﻟﻔﻘﻪ ﻧﻔﺲ ﻣﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﻻ ﻣﺎ ﻳﻔﻴﺪﻫﺎ"١٢ .
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ﻣﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ ﻋﻦ ﺃﺩﻟﹼﺘﻬﺎ) (١ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺑـ½ﺍﻟﻔﻘﻪ¼ ،ﻭﻣﻌﺮﻓﺔ ﺃﺣﻮﺍﻝ#
ﺍﻷﺩﻟﹼﺔ ﺇﲨﺎﻻﹰ ﰲ ﺇﻓﺎﺩﺎ) (٢ﺍﻷﺣﻜﺎﻡ ﺑـ½ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ¼ ،ﻭﻣﻌﺮﻓﺔ ﺍﻟﻌﻘﺎﺋﺪ) (٣ﻋﻦ
ﺃﺩﻟﹼﺘﻬﺎ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺑـ½ﺍﻟﻜﻼﻡ¼؛ ﻷﻥﹼ ﻋﻨﻮﺍﻥ) (٤ﻣﺒﺎﺣﺜﻪ ﻛﺎﻥ ﻗﻮﳍﻢ½ :ﺍﻟﻜﻼﻡ ﰲ
ﻛﺬﺍ ﻭﻛﺬﺍ¼؛ ﻭﻷ ﱠﻥ ﻣﺴﺄﻟﺔ ﺍﻟﻜﻼﻡ ﻛﺎﻧﺖ ﺃﺷﻬﺮ) (٥ﻣﺒﺎﺣﺜﻪ ،ﻭﺃﻛﺜﺮﻫﺎ ﻧـﺰﺍﻋﹰﺎ
) (١ﻗﻮﻟﻪ] :ﻋﻦ ﺃﺩﻟﹼﺘﻬﺎ[ ﻣﺘﻌﻠﹼﻖ ﺑـ½ﺍﳌﻌﺮﻓﺔ¼ ﺃﻱ :ﺍﳌﻌﺮﻓﺔ ﺍﻟـﱵ ﲢـﺼﻞ ﻣـﻦ ﺍﻷﺩﻟﹼـﺔ ،ﻭﻻ ﺧﻔـﺎﺀ ﰲ ﺃﻥﹼ ﻣـﺎ
ﳛﺼﻞ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺩﻟﻴﻞ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻛـﺴﺒﻴﺎ ﻭﺍﺳـﺘﺪﻻﻟﻴﺎ ،ﻓﻴﺨـﺮﺝ ﻣﻨـﻪ ﻋﻠـﻢ ﺍﻟﺮﺳـﻮﻝ
ﻭﻋﻠﻢ ﺟﱪﺋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ ﻓﺈﻥﹼ ﻋﻠﻤﻬﻤﺎ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﳊﺪﺱ ﺃﻱ :ﺑـﺴﺮﻋﺔ ﺍﻻﻧﺘﻘـﺎﻝ ﻣـﻦ
ﺍﳌﺒﺎﺩﻱ ﺇﱃ ﺍﳌﻄﻠﻮﺏ.ﻭﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻟﻔﻘﻪ ﻟـﻴﺲ ﻣﻌﺮﻓـﺔ ﺍﻷﺣﻜـﺎﻡ ﻣﻄﻠﻘـﺎﹰ ،ﺑـﻞ ﺍﳌﻌﺮﻓـﺔ ﺍﻟـﱵ ﺗﻜـﻮﻥ
ﻛﺴﺒﻴﺔﹰ ﻭﺍﺳﺘﺪﻻﻟﻴﺔﹰ١٢ .
) (٢ﻗﻮﻟﻪ] :ﰲ ﺇﻓﺎﺩﺎ[ ﻣﺘﻌﻠﹼﻖ ﺑﺎﻷﺣﻮﺍﻝ ﺣﺎﻝ ﻋﻨﻪ ،ﻓﺎﳌﻌﲎ ﺃ ﹼﻥ ﺍﻷﺻﻮﻟﻴﲔ ﲰﻮﺍ ﻣﻌﺮﻓﺔ ﺍﺣﻮﺍﻝ ﺍﻷﺩﻟﹼـﺔ ﺑﻄﺮﻳـﻖ
ﺍﻹﲨﺎﻝ ﺃﻭ ﺍﻷ ﺩﻟﺔ ﺍﻹﲨﺎﻟﻴﺔ ﻣﻦ ﺣﻴﺚ ﺇﻓﺎﺩﺎ ﺍﻷﺣﻜـﺎﻡ ﺑــ½ﺃﺻـﻮﻝ ﺍﻟﻔﻘـﻪ¼ ،ﻓﻘﻮﻟـﻪ½ :ﺇﲨـﺎ ﹰﻻ¼ ﻹﺧـﺮﺍﺝ
ﻣﻌﺮﻓﺔ ﺃﺣﻮﺍﻝ ﺍﻷﺩﻟﹼﺔ ﺗﻔﺼﻴﻼﹰ ،ﻭﺇﳕﺎ ﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻣﻮﺿـﻮﻉ ﺃﺻـﻮﻝ ﺍﻟﻔﻘـﻪ ﺍﻷﺩﻟﹼـﺔ ﻣـﻦ
ﺣﻴﺚ ﺇﻓﺎﺩﺎ ﺍﻷﺣﻜﺎﻡ ١٢ .ﻣﻠﺘﻘﻄﹰﺎ ﻣﻦ "ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ".
) (٣ﻗﻮﻟﻪ] :ﻣﻌﺮﻓﺔ ﺍﻟﻌﻘﺎﺋﺪ[ ﺃﻱ :ﲰﻮﺍ ﺍﳌﻠﻜﺔ ﺍﳊﺎﺻﻠﺔ ﺍﻟﱵ ﻳﻘﺘﺪﺭ ﺎ ﺻﺎﺣﺒﻬﺎ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ
ﺃﺩﻟﹼﺘﻬﺎ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ .ﻗﺎﻝ ﰲ "ﺍﳌﻮﺍﻗﻒ" :ﺍﻟﻜﻼﻡ ﻋﻠﻢ ﺑﺄﻣﻮﺭ ﻳﻘﺘﺪﺭ ﻣﻌـﻪ ﻋﻠـﻰ ﺇﺛﺒـﺎﺕ ﺍﻟﻌﻘﺎﺋـﺪ ﺍﻟﺪﻳﻨﻴـﺔ ﺑـﺈﻳﺮﺍﺩ
ﺍﳊﺠﺞ ﻋﻠﻴﻬﺎ ﻭ ﺩﻓﻊ ﺍﻟﺸﺒﻪ ﻋﻨﻬﺎ ،ﻭﺍﳌﺮﺍﺩ ﻣﻦ ½ﺍﻟﻌﻘﺎﺋﺪ¼ ﻣﺎ ﻳﻌﺘﻘﺪ ،ﻭﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﻧﻔـﺲ ﺍﻻﻋﺘﻘـﺎﺩ
ﻭﻻ ﻳﻘﺼﺪ ﻣﻨﻪ ﺍﻟﻌﻤﻞ ،ﻛﻘﻮﻟﻨﺎ½ :ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻢ ﻗﺎﺩﺭ ﲰﻴﻊ ﺑﺼﲑ¼١٢ .
) (٤ﻗﻮﻟـﻪ] :ﻋﻨـﻮﺍﻥ ﻣﺒﺎﺣﺜـﻪ[ ﺃﻱ :ﺃﺑـﻮﺍﺏ ﻣـﺴﺎﺋﻞ ﻫـﺬﺍ ﺍﻟﻌﻠـﻢ ﺇﳕـﺎ ﻋﻨﻮﻧـﺖ ﻭﻋﺒـﺮﺕ ﻋﻨـﻬﺎ ﰲ ﻛﺘـﺐ
ﺍﳌﺘﻘﺪﻣﲔ ﺑﻠﻔﻆ ½ﺍﻟﻜﻼﻡ¼ ،ﻛﺄﻢ ﻳﻘﻮﻟﻮﻥ½ :ﺍﻟﻜﻼﻡ ﰲ ﻛﺬﺍ¼ ،ﻓﺒﻌﺪ ﺗﻐﻴﺮ ﺍﻟﻌﻨﻮﺍﻥ ﺑﻘـﻲ ﺫﻟـﻚ ﺍﻻﺳـﻢ
ﻋﻠﻰ ﺣﺎﻟﻪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﺷﻬﺮ ﻣﺒﺎﺣﺜﻪ[ ﺃﻱ :ﻣﺴﺌﻠﺔ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﲏ :ﻗﺪﻣﻪ ﻭﺣﺪﻭﺛﻪ ﺃﺷﻬﺮ ﻣﺒﺎﺣﺚ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ،ﺣـﱴ
ﻛﺜﺮ ﻓﻴﻬﺎ ﺍﻟﺘﻘﺎﺗﻞ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ،ﻓﻘﺪ ﺭﻭﻱ ﺃﻥﹼ ﺑﻌﺾ ﺍﳋﻠﻔﺎﺀ ﺍﻟﻌﺒﺎﺳﻴﺔ ﻛﺎﻥ ﻋﻠﻰ ﺍﻻﻋﺘﺰﺍﻝ ،ﻓﻘﺘﻞ ﲨﺎﻋـﺔ
ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻟﻌﺪﻡ ﺍﻋﺘﺮﺍﻓﻬﻢ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ،ﻓﺴ ﻤﻲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺎﺳﻢ ﺃﺷﻬﺮ ﺃﺟﺰﺍﺋﻪ١٢ .
! "٥٣
ﻭﺟﺪﺍﻻﹰ ،ﺣﺘﻰ ﺇ ﱠﻥ ﺑﻌﺾ ﺍﳌﺘﻐﹼﻠﺒﺔ ﻗﺘﻞ ﻛﺜﲑﺍﹰ ﻣﻦ ﺃﻫﻞ ﺍﳊ ﻖ ﻟﻌﺪﻡ ﻗﻮﳍﻢ ﺑـ½ﺧﻠﻖ#
ﺍﻟﻘﺮﺁﻥ¼؛ ﻭﻷﻧﻪ) (١ﻳﻮﺭﺙ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﰲ ﲢﻘﻴﻖ ﺍﻟﺸﺮﻋﻴﺎﺕ ،ﻭﺇﻟﺰﺍﻡ
ﺍﳋﺼﻮﻡ ،ﻛﺎﳌﻨﻄﻖ ﻟﻠﻔﻼﺳﻔﺔ؛ ﻭﻷﻧﻪ ﺃ ﻭﻝ) (٢ﻣﺎ ﳚﺐ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺇﻧﻤﺎ
ﺗﻌﻠﹼﻢ ﻭﺗﺘﻌﹼﻠﻢ ﺑﺎﻟﻜﻼﻡ ،ﻓﺄﻃﻠﻖ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻻﺳﻢ ﻟﺬﻟﻚ ،ﺛﹸﻢ ﺧﺺ ﺑﻪ ،ﻭﱂ ﻳﻄﻠﻖ
ﻋﻠﻰ ﻏﲑﻩ ﲤﻴﺰﹰﺍ ،ﻭﻷﻧﻪ ﺇﳕﺎ ﻳﺘﺤﹼﻘﻖ ﺑﺎﳌﺒﺎﺣﺜﺔ ،ﻭﺇﺩﺍﺭﺓ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﳉﺎﻧﺒﲔ
ﻭﻏﲑﻩ) (٣ﻗﺪ ﻳﺘﺤﻘﹼﻖ ﲟﻄﺎﻟﻌﺔ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺘﺄﻣﻞ ،ﻭﻷﻧﻪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻮﻡ ﻧﺰﺍﻋﺎﹰ ﻭ
ﺧﻼﻓﺎﹰ) ،(٤ﻓﻴﺸﺘ ﺪ ﺍﻓﺘﻘﺎﺭﻩ ﺇﱃ ﺍﻟﻜﻼﻡ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ .ﻭﻷﻧﻪ ﻟﻘﻮﺓ
) (١ﻗﻮﻟﻪ] :ﻷﻧﻪ ﻳﻮﺭﺙ[ ﺃﻱ :ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻳﻔﻴﺪ ﺍﻟﻘﺪﺭﺓ ﻋﻠـﻰ ﺍﻟﻜـﻼﻡ ﰲ ﲢﻘﻴـﻖ ﺍﻷﺣﻜـﺎﻡ ﺍﻟـﺸﺮﻋﻴﺔ ﻓـﺴ ﻤﻲ
ﺑـ½ﺍﻟﻜﻼﻡ¼ ﺗﺴﻤﻴﺔ ﺍﻟﺴﺒﺐ ﺑﺎﺳﻢ ﺍﳌﺴﺒﺐ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥﹼ ﻟـﻪ ﻧـﺴﺒﺔ ﺇﱃ ﺍﻟﻌﻠـﻮﻡ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺇﻓـﺎﺩﺓ
ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ،ﻛﻨﺴﺒﺔ ﺍﳌﻨﻄـﻖ ﺇﱃ ﺍﻟﻔﻠـﺴﻔﺔ ﺣﻴـﺚ ﻳﻔﻴـﺪ ﺍﻟﻘـﺪﺭﺓ ﻋﻠـﻰ ﺍﻟﻜـﻼﻡ ﰲ ﲢﻘﻴـﻖ ﻣـﺴﺎﺋﻞ
ﺍﻟﻔﻠﺴﻔﺔ ،ﻓﺴﻤﻲ ﺑـ½ﺍﻟﻜﻼﻡ¼ ﺍﳌﺮﺍﺩﻑ ﻟﻠﻤﻨﻄﻖ ،ﻭﻳﺆﻳﺪﻩ ﻣﺎ ﻗﺎﻝ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﻧـﺼﻪ :ﺇﻥﹼ ﳍـﻢ ﻋﻠﻤـﺎﹰ
ﻧﺎﻓﻌﺎﹰ ﰲ ﻋﻠﻮﻣﻬﻢ ﲰﻮﻩ ﺑـ½ﺍﳌﻨﻄﻖ¼ ،ﻭﻟﻨﺎ ﺃﻳﻀﺎﹰ ﻋﻠﻢ ﻧﺎﻓﻊ ﰲ ﻋﻠﻮﻣﻨﺎ ﲰﻴﻨﺎﻩ ﺑـ½ﺍﻟﻜﻼﻡ¼ ﺇ ﹼﻻ ﺃﻥﹼ ﻧﻔﻊ ﺍﳌﻨﻄـﻖ
ﰲ ﻋﻠﻮﻣﻬﻢ ﺑﻄﺮﻳﻖ ﺍﻵﻟﻴﺔ ﻭﺍﳋﺪﻣﺔ ،ﻭﻧﻔﻊ ﺍﻟﻜﻼﻡ ﰲ ﻋﻠﻮﻣﻨﺎ ﺑﻄﺮﻳﻖ ﺍﻹﺣﺴﺎﻥ ﻭﺍﳌﺮﲪﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃ ﻭﻝ ﻣﺎ ﳚﺐ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﻻﺷﺘﻐﺎﻝ ﺑـ½ﻋﻠﻢ ﺍﻟﻜﻼﻡ¼ ﺃ ﻭﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ؛ ﺇﺫ ﻫﻮ ﺃﺻـﻞ ﺍﻟـﺸﺮﺍﺋﻊ ﻛﻠﹼﻬـﺎ،
ﻭﺍﻟﻔﺎﺋﺪﺓ ﻓﻴﻪ ﺃ ﹼﰎ ﻭﺑﻪ ﺍﳍﺪﻯ ،ﻭ½ﺍﻻﺷﺘﻐﺎﻝ¼ ﺑـﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻟـﺘﻌﹼﻠﻢ ﻻ ﻳﻜـﻮﻥ ﺇﻻﹼ ﺑـﺎﻟﺘﻜﻠﹼﻢ ﻭﺑـﻪ ﻳـﺴ ﻤﻰ ½ﻛﻼﻣـﺎ¼
ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻫﻲ ﺃ ﻭﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻻ ﻳﺴ ﻤﻰ ﺑﻪ ﻟﻠﺘﻤﻴﺰ ،ﻛﺬﺍ ﰲ "ﺣﺎﺷﻴﺔ ﺭﻣﻀﺎﻥ ﺁﻓﻨﺪﻱ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻏﲑﻩ ﻗﺪ ﻳﺘﺤﻘﹼﻖ[ ﺃﻱ :ﻏﲑ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻣﺜ ﹰﻼ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻗﺪ ﻳﺘﺤﻘﹼﻖ ﺑﺎﻟﺘﺄﻣﻞ ﻭﺍﳌﻄﺎﻟﻌﺔ ،ﻓـﺈﻥﹼ ﺇﻣﺎﻣﻨـﺎ
ﺍﻷﻋﻈﻢ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺩ ﻭﻥ ﺍﻟﻔﻘﺔ ﻭﺍﺳﺘﻨﺒﻂ ﺍﻷﺣﻜﺎﻡ ﺍﻟـﺸﺮﻋﻴﺔ ﻣـﻦ ﺍﻟﻜﺘـﺎﺏ ﻭﺍﻟـﺴﻨﺔ ،ﻭﱂ
ﻳﻜﻦ ﻟﻪ ﳐـﺎﻟﻒ ﻓﻴﻤـﺎ ﻗـﺎﻝ ،ﻓﻘـﺪ ﲢﹼﻘـﻖ ﲟﻄﺎﻟﻌـﺔ ﺍﻟﻜﺘـﺐ ﻭﱂ ﳛـﺘ ﺞ ﺇﱃ ﺍﳌﺒﺎﺣﺜـﺔ ﻭﺇﺩﺍﺭﺓ ﺍﻟﻜـﻼﻡ ﻣـﻦ
ﺍﳉﺎﻧﺒﲔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺧﻼﻓﺎً[ ﻓﺈﻥﹼ ﺍﳌﺨﺎﻟﻔﲔ ﻓﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺛﻨﺘﺎﻥ ﻭﺳﺒﻌﻮﻥ ﻓﺮﻗﹰﺔ ،ﻭﻣـﻦ ﺃﺻـﻨﺎﻑ ﺍﻟﻜﻔﹼـﺎﺭ ﺃﻛﺜـﺮ ﻣـﻦ
ﺫﻟﻚ ،ﻭﺃﻳﻀﹰﺎ ﺍﳋﻼﻑ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﺷﺪ ﻧﺰﺍﻋﺎﹰ ﻣﻦ ﺍﳋﻼﻑ ﰲ ﻏﲑﻫﺎ" ١٢ .ﻧﱪﺍﺱ".
! "٥٤
ﺃﺩﹼﻟﺘﻪ ﺻﺎﺭ ﻛﺄﻧﻪ ﻫﻮ ﺍﻟﻜﻼﻡ ﺩﻭﻥ ﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ،ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻸﻗﻮﻯ ﻣﻦ#
ﺍﻟﻜﻼﻣﲔ½ :ﻫﺬﺍ ﻫﻮ ﺍﻟﻜﻼﻡ¼ ،ﻭﻷﻧﻪ ﻻﺑﺘﻨﺎﺋﻪ ﻋﻠﻰ ﺍﻷﺩﹼﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺍﳌﺆﻳﺪ ﺃﻛﺜﺮﻫﺎ
ﺑﺎﻷﺩﹼﻟﺔ ﺍﻟﺴﻤﻌﻴﺔ ،ﻛﺎﻥ ﺃﺷ ﺪ ﺍﻟﻌﻠﻮﻡ ﺗﺄﺛﲑﹰﺍ ﰲ ﺍﻟﻘﻠﺐ ﻭﺗﻐﻠﻐﻼﹰ ﻓﻴﻪ ،ﻓﺴﻤﻲ
ﺑـ½ﺍﻟﻜﻼﻡ¼ ﺍﳌﺸﺘﻖ (١)ﻣﻦ ½ﺍﻟ ﹶﻜﻠِﻢ¼ ﻭﻫﻮ ﺍﳉﺮﺡ ،ﻭﻫﺬﺍ) (٢ﻫﻮ ﻛﻼﻡ ﺍﻟﻘﺪﻣﺎﺀ،
ﻭﻣﻌﻈﹼﻢ ﺧﻼﻓﻴﺎﺗﻪ ﻣﻊ ﺍﻟﻔِ ﺮﻕ) (٣ﺍﻹﺳﻼﻣﻴﺔ ﺧﺼﻮﺻﺎﹰ ﺍﳌﻌﺘﺰﻟﺔ)(٤؛ ﻷﻢ ﺃ ﻭﻝ ﻓﺮﻗﺔ
ﺃﺳﺴﻮﺍ ﻗﻮﺍﻋﺪ ﺍﳋﻼﻑ ِﻟﻤﺎ ﻭﺭﺩ ﺑﻪ ﻇﺎﻫﺮ ﺍﻟﺴﻨﺔ ،ﻭﺟﺮﻯ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﺍﻟﺼﺤﺎﺑﺔ
) (١ﻗﻮﻟﻪ] :ﺍﳌﺸﺘﻖ ﻣﻦ ﺍﻟﻜﻠﻢ[ ﺃﻱ½ :ﺍﻟﻜﻠﻢ¼ ﻣﻌﻨﺎﻩ ﰲ ﺍﻟﻠﻐﺔ ﺍﳉﺮﺡ ،ﻭﻫﻮ ﻳﺴﻠﺘﺰﻡ ﺍﻟﺘﺄﺛﲑ ،ﻓﺴﻤﻲ ﻫـﺬﺍ ﺍﻟﻌﻠـﻢ
ﺑـ½ﺍﻟﻜﻼﻡ¼ ﺍﳌﺸﺘ ﻖ ﻣﻦ ﺍﻟﻜﻠﻢ ،ﻓﺄﻧﻪ ﺃﺷ ﺪ ﺍﻟﻌﻠﻮﻡ ﺗﺄﺛﲑﺍﹰ ﰲ ﺍﻟﻘﻠﺐ ﻭﺩﺧﻮ ﹰﻻ ﻓﻴﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻫﻮ[ ﺃﻱ :ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺒﺘﲏ ﻋﻠﻰ ﺍﻷﺩﻟﹼﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺍﳌﺆﻳﺪ ﺃﻛﺜﺮﻫﺎ ﺑﺎﻷﺩﻟﹼﺔ ﺍﻟﺴﻤﻌﻴﺔ ﺑﻐﲑ ﺍﺧﺘﻼﻁ
ﺑﺎﳊﻜﻤﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ،ﻭﻫﻮ ½ﻋﻠﻢ ﺍﻟﻜﻼﻡ¼ ﰲ ﺗﺪﻭﻳﻦ ﺍﻟﻘﺪﻣﺎﺀ ،ﻓﺈﻢ ﺇﳕﺎ ﺍﻛﺘﻔﻮﺍ ﻋﻠﻰ ﺑﻴﺎﻥ ﺃﺣﻜﺎﻡ ﺗﻮﺣﻴﺪ ﺍﷲ
ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﻭ ﺭﺩ ﻣﺬﺍﻫﺐ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ﻛﺎﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺸﻴﻌﺔ ،ﻭﱂ ﻳﺘﻌﺮﺿﻮﺍ ﻟﺮﺩ ﺍﻟﻔﻠﺴﻔﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻔﺮﻕ ﺍﻻﺳﻼﻣﻴﺔ[ ﻳﻌﲏ :ﺃ ﹼﻥ ﺃﻛﺜﺮ ﺧﻼﻓﻴـﺎﺕ ﻣـﺴﺎﺋﻞ ﻋﻠـﻢ ﺍﻟﻜـﻼﻡ ﻣـﻊ ﺍﻟﻔـﺮﻕ ﺍﻟـﱵ ﻳﻨﺘـﺴﺒﻮﻥ ﺇﱃ
ﺍﻹﺳﻼﻡ ،ﻭﻳﺘﻤﺴﻜﻮﻥ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻛﺎﻟﺮﻭﺍﻓﺾ ﻭﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﻫﻢ ﺍﺛﻨﺘـﺎﻥ ﻭﺳـﺒﻌﻮﻥ ﻋﻠـﻰ ﻣـﺎ
ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ½ :ﺳﺘﻔﺘﺮﻕ ﺃﻣﱵ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳـﺒﻌﲔ ﻓﺮﻗـﺔﹰ ،ﻛﻠﹼﻬـﻢ ﰲ ﺍﻟﻨـﺎﺭ ﺇﻻﹼ ﻣﻠﹼـﺔ
ﻭﺍﺣﺪﺓ ،ﻓﻘﻴﻞ ﻟﻪ .ﻣﺎ ﺍﻟﻮﺍﺣﺪﺓ؟ ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻭﺃﺻﺤﺎﰊ¼ ﺭﻭﺍﻩ ﺍﳊـﺎﻛﻢ ﰲ "ﺍﳌـﺴﺘﺪﺭﻙ" ،ﻭﻟﻠﺤـﺪﻳﺚ
ﺃﺳﺎﻧﻴﺪ ﻛﺜﲑﺓ ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﳌﻌﺘﺰﻟﺔ[ ﻗﺎﻝ ﰲ "ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤـﻞ" :ﺍﳌﻌﺘﺰﻟـﺔ ﻭﻳـﺴ ﻤﻮﻥ ½ﺃﺻـﺤﺎﺏ ﺍﻟﻌـﺪﻝ ﻭﺍﻟﺘﻮﺣﻴـﺪ¼ ﻭﻳﻠﹼﻘﺒـﻮﻥ
ﺑـ½ﺍﻟﻘﺪﺭﻳﺔ¼ ،ﻭﻳﻘﻮﻟﻮﻥ :ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪﱘ ،ﻭﺍﻟﻘﺪﻡ ﺃﺧ ﺺ ﻭﺻﻒ ﺫﺍﺗﻪ ،ﻭﻧﻔﻮﺍ ﺍﻟـﺼﻔﺎﺕ ﺍﻟﻘﺪﳝـﺔ ﺃﺻـ ﹰﻼ،
ﻭﲰﻮﺍ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﺗﻮﺣﻴﺪﹰﺍ ،ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﻗﺎﺩﺭ ﺧﺎﻟﻖ ﻷﻓﻌﺎﻟﻪ ﺧﲑﻫﺎ ﻭﺷﺮﻫﺎ ،ﻭﺍﻟﺮﺏ ﺗﻌـﺎﱃ ﻣﻨــ ﺰﻩ
ﺃﻥ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﺷﺮ ﻭﻇﻠﻢ ﻭﻓﻌﻞ ﻫﻮ ﻛﻔﺮ ﻭﻣﻌﺼﻴﺔ؛ ﻷﻧﻪ ﻟـﻮ ﺧﻠـﻖ ﺍﻟﻈﻠـﻢ ﻛـﺎﻥ ﻇﺎﳌـﹰﺎ ،ﻭﺍﺗﻔﻘـﻮﺍ ﻋﻠـﻰ ﺃﻥﹼ
ﺍﳊﻜﻴﻢ ﻻ ﻳﻔﻌﻞ ﺇ ﹼﻻ ﺍﻟﺼﻼﺡ ﻭﺍﳋﲑ ،ﻭﳛﺐ ﻣﻦ ﺣﻴﺚ ﺍﳊﻜﻤﺔ ﺭﻋﺎﻳﺔ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ،ﻭﻋﻠﻰ ﺫﻟـﻚ ﳍـﻢ
ﻣﻌﺘﻘﺪﺍﺕ ﻓﺎﺳﺪﺓ ﺳﻴﺄﰐ ﺑﻴﺎﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ"١٢ .
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ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﰲ ﺑﺎﺏ ﺍﻟﻌﻘﺎﺋﺪ؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﺭﺋﻴﺴﻬﻢ ﻭﺍﺻﻞ ﺑﻦ#
ﻋﻄﺎﺀ ﺍﻋﺘﺰﻝ ﻋﻦ ﳎﻠﺲ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮ ﻱ ﺭﲪﻪ ﺍﷲ ﻳﻘ ﺮﺭ ﺃﻥﹼ ﻣﻦ ﺍﺭﺗﻜﺐ
ﺍﻟﻜﺒﲑﺓ ﻟﻴﺲ ﲟﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ ،ﻭﻳﺜﺒﺖ ﺍﳌﻨـﺰﻟﺔ) (١ﺑﲔ ﺍﳌﻨـﺰﻟﺘﲔ ،ﻓﻘﺎﻝ
ﺍﳊﺴﻦ½ :ﻗﺪ ﺍﻋﺘﺰﻝ ﻋﻨﺎ¼ ،ﻓﺴ ﻤﻮﺍ) (٢ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻫﻢ ﺳ ﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ½ﺃﺻﺤﺎﺏ
ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ¼ ،ﻟﻘﻮﳍﻢ ﺑﻮﺟﻮﺏ) (٣ﺛﻮﺍﺏ ﺍﳌﻄﻴﻊ ﻭﻋﻘﺎﺏ ﺍﻟﻌﺎﺻﻲ ﻋﻠﻰ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﻧﻔﻲ) (٤ﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺪﳝﺔ ﻋﻨﻪ ،ﺛﹸﻢ ﺃﻢ ﺗﻮﻏﹼﻠﻮﺍ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ،
ﻭﺗﺸﺒﺜﻮﺍ ﺑﺄﺫﻳﺎﻝ ﺍﻟﻔﻼﺳﻔﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻷﺣﻜﺎﻡ ،ﻭﺷﺎﻉ ﻣﺬﻫﺒﻬﻢ ﻓﻴﻤﺎ
) (١ﻗﻮﻟﻪ] :ﺍﳌﻨـﺰﻟﺔ ﺑﲔ ﺍﳌﻨـﺰﻟﺘﲔ[ ﺃﻱ :ﺍﻟﻮﺍﺳﻄﺔ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ،ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻨـﻬﻢ ﺑﻨـﺎﺀ ﻋﻠـﻰ ﺟﻌﻠـﻬﻢ
ﺍﻷﻋﻤﺎﻝ ﺃﻱ :ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﺗﺮﻙ ﺍﳌﻨﻬﻴﺎﺕ ﺟﺰﺀ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ،ﻭﺍﻟﻜﻔﺮ ﻋﺒﺎﺭﺓ ﻋـﻦ ﺍﻟﺘﻜـﺬﻳﺐ،
ﻓﻤﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻋﻨﺪﻫﻢ ﻟﻴﺲ ﲟﺆﻣﻦ ﻟﻌﺪﻡ ﺟﺰﺋﻪ ﺃﻋﲏ :ﺗﺮﻙ ﺍﳌﻨﻬﻴﺎﺕ ،ﻭﻟﻴﺲ ﺑﻜﺎﻓﺮ ﻟﻜﻮﻧﻪ ﻣـﺼ ﺪﻗﺎﹰ ِﺑﻤـﺎ
ﺟﺎﺀ ﺑﻪ ﺍﻟﻨ ﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻴﻜﻮﻥ ﻭﺍﺳﻄﹰﺔ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﻋﻨﺪﻫﻢ ﻭﻫﻲ ﺍﻟﻔﺴﻖ ،ﻛﺬﺍ ﰲ "ﺣﺎﺷﻴﺔ ﻋﺒﺪ
ﺍﳊﻜﻴﻢ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺴﻤﻮﺍ ﺍﳌﻌﺘﺰﻟﺔ[ ﻳﻈﻬﺮ ﻣﻨﻪ ﺃ ﹼﻥ ﺗﺴﻤﻴﺔ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺬﺍ ﺍﻻﺳﻢ ﻟﻘﻮﻝ ﺍﳊﺴﻦ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ،
ﻭﻳﺆﻳﺪﻩ ﻣﺎ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﻧﺼﻪ ،ﻓﻘﺎﻝ ﺍﳊﺴﻦ :ﻗﺪ ﺍﻋﺘﺰﻝ ﻋﻨﺎ ﻭﺍﺻﻞ ﻓﻠـﺬﻟﻚ ﲰـﻲ ﻫـﻮ ﻭﺃﺻـﺤﺎﺑﻪ
½ﻣﻌﺘﺰﻟﺔ¼١٢ .
) (٣ﻗﻮﻟﻪ] :ﺑﻮﺟﻮﺏ ﺛﻮﺍﺏ ...ﺇﱁ[ ﻫﺬﺍ ﻭﺟﻪ ﻟﻘﻮﳍﻢ½ :ﺃﺻﺤﺎﺏ ﺍﻟﻌﺪﻝ¼ ،ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻬـﻢ ﻳﻘﻮﻟـﻮﻥ :ﻻ
ﳚﺐ ﻋﻠﻰ ﺍﷲ ﺷﻲﺀ ،ﻭﺇﳕﺎ ﺛﻮﺍﺏ ﺍﳌﻄﻴﻊ ﻣﻨﻪ ﺗﻔﻀﻞ ﻭﺇﺣﺴﺎﻥ ،ﻭﻋﻘـﺎﺏ ﺍﻟﻌﺎﺻـﻲ ﻋـﺪﻝ ،ﻭﻟـﻮ ﺍﻧﻌﻜـﺲ
ﺍﻷﻣﺮ ﱂ ﻳﻘﺒﺢ ﻣﻨﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ[ ﻭﺟﻪ ﻟﻘﻮﳍﻢ½ :ﺃﺻـﺤﺎﺏ ﺍﻟﺘﻮﺣﻴـﺪ¼ ،ﻗـﺎﻝ ﺍﻟـﺸﻴﺦ ﺭﻣـﻀﺎﻥ :ﺍﳊـﻖ ﻋـﺪﳍﻢ ﻳﺒﻄـﻞ
ﺗﻮﺣﻴﺪﻫﻢ ،ﻓﺈ ﹼﻥ ﺃﻓﻌﺎﻝ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﺫﺍ ﻛﺎﻧﺖ ﲞﻠﻘﻬﻢ ﻛﺎﻧﻮﺍ ﻟﻪ ﺗﻌﺎﱃ ﺷﺮﻛﺎﺀ ﰲ ﺍﳋﻠﻖ ﻓﻠﻢ ﻳﺒـﻖ ﺍﻟﺘﻮﺣﻴـﺪ
ﺍﳊﻘﻴﻘ ﻲ"١٢ .
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ﺑﲔ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻥ ﻗﺎﻝ ﺍﻟﺸﻴﺦ) (١ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮ ﻱ ﻷﺳﺘﺎﺫﻩ ﺃﰊ ﻋﻠ ﻲ#
ﺍﳉﺒﺎﺋ ﻲ½ :ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺛﻼﺛﺔ ﺇﺧﻮﺓ ﻣﺎﺕ ﺃﺣﺪﻫﻢ ﻣﻄﻴﻌﺎﹰ ،ﻭﺍﻵﺧﺮ ﻋﺎﺻﻴﹰﺎ،
ﻭﺍﻟﺜﺎﻟﺚ ﺻﻐﲑﺍﹰ؟¼ ﻓﻘﺎﻝ½ :ﺇ ﹼﻥ ﺍﻷﻭﻝ ﻳﺜﺎﺏ ﰲ ﺍﳉﻨﺔ ،ﻭﺍﻟﺜﺎﱐ ﻳﻌﺎﻗﺐ ﺑﺎﻟﻨﺎﺭ،
ﻭﺍﻟﺜﺎﻟﺚ ﻻ ﻳﺜﺎﺏ) (٢ﻭﻻ ﻳﻌﺎﻗﺐ¼ ،ﻓﻘﺎﻝ ﺍﻷﺷﻌﺮﻱ½ :ﻓﺈﻥ ﻗﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﻳﺎ ﺭﺏ
ﻟِﻤﺎ ﺃﻣﺘﲏ ﺻﻐﲑﺍﹰ ،ﻭﻣﺎ ﺃﺑﻘﻴﺘﲏ ﺇﱃ ﺃﻥ ﺃﻛﱪ ﻓﺄﻭﻣﻦ ﺑﻚ ،ﻭﺃﻃﻴﻌﻚ ﻓﺄﺩﺧﻞ
ﺍﳉﻨﺔ ،ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﺍﻟﺮﺏ؟¼ ﻓﻘﺎﻝ½ :ﻳﻘﻮﻝ ﺍﻟﺮ ﺏ :ﺇﻧﻲ ﻛﻨ ﺖ ﺃﻋﻠﻢ ﻣﻨﻚ ﺃﻧﻚ ﻟﻮ
ﻛﱪﺕ ﻟﻌﺼﻴﺖ ﻓﺪﺧﻠﺖ ﺍﻟﻨﺎﺭ ،ﻓﻜﺎﻥ) (٣ﺍﻷﺻﻠﺢ ﻟﻚ ﺃﻥ ﲤﻮﺕ ﺻﻐﲑﺍﹰ¼ ،ﻗﺎﻝ
ﺍﻷﺷﻌﺮﻱ½ :ﻓﺈﻥ ﻗﺎﻝ ﺍﻟﺜﺎﱐ :ﻳﺎ ﺭ ﺏ ِﻟﻢ ﱂ ﲤﺘﲏ ﺻﻐﲑﺍﹰ؟ ﻟﺌ ﹼﻼ ﺃﻋﺼﻲ ﻟﻚ ﻓﻼ
ﺃﺩﺧﻞ ﺍﻟﻨﺎﺭ ،ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﺍﻟﺮ ﺏ ؟¼ ﻓﺒﻬﺖ ﺍﳉﺒﺎﺋ ﻲ ،ﻭﺗﺮﻙ ﺍﻷﺷﻌﺮﻱ ﻣﺬﻫﺒﻪ،
) (١ﻗﻮﻟﻪ] :ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ[ ﻫﻮ ﻋﻠ ﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ،ﻣـﻦ ﻧـﺴﻞ ﺳـﻴﺪﻧﺎ ﺃﰊ ﻣﻮﺳـﻰ ﺍﻷﺷـﻌﺮﻱ
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ،ﻭﺍﻟـﺸﻴﺦ ﺃﺑـﻮ ﺍﳊـﺴﻦ ﺍﻷﺷـﻌﺮ ﻱ
ﺭﺋﻴﺲ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻟﺬﻟﻚ ﻳﺴﻤﻮﻥ ﺑـ½ﺍﻷﺷﺎﻋﺮﺓ¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﻳﺜﺎﺏ ﻭﻻ ﻳﻌﺎﻗﺐ[ ﺃﻱ :ﻻ ﻳﺜﺎﺏ ﰲ ﺍﳉﻨﺔ ﻭﻻ ﻳﻌﺎﻗﺐ ﰲ ﺍﻟﻨﺎﺭ ﰲ "ﺣﺎﺷﻴﺔ ﺍﳋﻴـﺎﱄ" ،ﻻ ﻳﻘـﺎﻝ:
ﻻ ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻋﻨﺪﻫﻢ ،ﻭﻋﺪﻡ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﰲ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻳﻨـﺎﰲ ﻛﻮﻤـﺎ ﺩﺍﺭﻱ ﺛـﻮﺍﺏ
ﻭﻋﻘﺎﺏ؛ ﻷﻧﺎ ﻧﻘﻮﻝ :ﻣﻌﲎ ﻛﻮﻤﺎ ﺩﺍﺭﻱ ﺛـﻮﺍﺏ ﻭﻋﻘـﺎﺏ ﺃﻤـﺎ ﳏـ ﹼﻞ ﻟﻠﺜـﻮﺍﺏ ﻭﺍﻟﻌﻘـﺎﺏ؛ ﻷﻥﹼ ﻛـ ﹼﻞ ﻣـﻦ
ﺩﺧﻠﻬﻤﺎ ﻳﺜﺎﺏ ﺃﻭ ﻳﻌﺎﻗﺐ ،ﻭﻟﻮ ﺳﻠﹼﻢ ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻫﻞ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﻫﻢ ﺍﳌﻜﻠﹼﻔﻮﻥ ﻋﻨﺪﻫﻢ ،ﻭﻗـﺪ
ﻧ ﺺ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺄ ﹼﻥ ﺃﻃﻔﺎﻝ ﺍﳌﺸﺮﻛﲔ ﺧﺪﺍﻡ ﺃﻫﻞ ﺍﳉﻨﺔ ﺑﻼ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ ،ﻓﺎﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ½ :ﻓﺄﺩﺧﻞ ﺍﳉﻨﺔ¼
ﺩﺧﻮ ﹰﻻ ﻣﺜﺎﺑﺎﹰ ﺎ ﺃﻭ ﻣﺴﺘﺤﻘﺎ ﳍﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﻜﺎﻥ ﺍﻷﺻﻠﺢ[ ﻷﻥﹼ ﺍﻷﺻﻠﺢ ﻟﻠﻌﺒﺪ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻌﻄﻴﻪ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟـﺔ ،ﻭﻟـﻮ ﱂ ﻳﻌﻄـﻪ
ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺘﻀ ﺮﺭ ﺑﻪ ﻭﺍﻟﻌﺒﺪ ﻳﻨﺘﻔﻊ ﺑﻪ ﻟﻜﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﲞﻴﻼﹰ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ ﻣﻦ ﺗﺸﺒﺜﺎﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ
ﺗﻌﺎﱃ"١٢ .
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ﻭﺍﺷﺘﻐﻞ ﻫﻮ ﻭﻣﻦ ﺗﺒﻌﻪ ﺑﺈﺑﻄﺎﻝ ﺭﺃﻱ ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﺇﺛﺒﺎﺕ ﻣﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟﺴﻨﺔ ،ﻭﻣﻀﻰ#
ﻋﻠﻴﻪ ﺍﳉﻤﺎﻋﺔ ،ﻓﺴﻤﻮﺍ ﺑـ½ﺃﻫﻞ ﺍﻟﺴﻨﺔ) (١ﻭﺍﳉﻤﺎﻋﺔ¼ ،ﹸﺛ ﻢ ﻟﹶﻤﺎ ﻧﻘﻠﺖ) (٢ﺍﻟﻔﻠﺴﻔﺔ
ﻋﻦ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺧﺎﺽ ﻓﻴﻬﺎ ﺍﻹﺳﻼﻣﻴﻮﻥ ،ﻭﺣﺎﻭﻟﻮﺍ ﺍﻟﺮﺩ ﻋﻠﻰ
ﺍﻟﻔﻼﺳﻔﺔ ﻓﻴﻤﺎ ﺧﺎﻟﻔﻮﺍ ﻓﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓ ﺨﹶﻠ ﹸﻄﻮﺍ ﺑـ½ﺍﻟﻜﻼﻡ¼ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺔ
ﻟﻴﺤﹼﻘﻘﻮﺍ ﻣﻘﺎﺻﺪﻫﺎ ،ﻓﻴﺘﻤ ﹼﻜﻨﻮﺍ ﻣﻦ ﺇﺑﻄﺎﳍﺎ ،ﻭﻫﻠﻢ (٣)ﺟﺮﺍ ﺇﱃ ﺃﻥ ﺃﺩﺭﺟﻮﺍ ﻓﻴﻪ
ﻣﻌﻈﹼﻢ ﺍﻟﻄﺒﻌﻴﺎﺕ) (٤ﻭﺍﻹﳍﻴﺎﺕ)......................................... ،(٥
) (١ﻗﻮﻟﻪ] :ﺑﺄﻫﻞ ﺍﻟﺴﻨﺔ[ ﻭﻳﺴ ﻤﻮﻥ ½ﺍﻷﺷﻌﺮﻳﺔ¼ ﻭ½ﺍﻷﺷﺎﻋﺮﺓ¼ ،ﻭﺃﻛﺜﺮ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ،
ﻭﻧﺸﺄ ﰲ ﺑﻼﺩ "ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ" ﺃِﻳ ﻤﺔ ﻋﻈﺎﻡ ﻻ ﳛﺼﻰ ﻋﺪﺩﻫﻢ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ
ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻣﻘﺘﺪﺍﻫﻢ ﰲ ﺍﻟﻜﻼﻡ ﻫﻮ ﺍﻹﻣـﺎﻡ ﻋﻠـﻢ ﺍﳍـﺪﻯ ﺃﺑـﻮ ﻣﻨـﺼﻮﺭ ﺍﳌﺄﺗﺮﻳـﺪﻱ ﺭﲪـﻪ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻫـﻢ
ﻳﺴ ﻤﻮﻥ ½ﺍﳌﺄﺗﺮﻳﺪﻳﺔ¼ ،ﻭﳜﺎﻟﻔﻮﻥ ﺍﻷﺷﻌﺮﻳﺔ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ،ﻛﻤـﺎ ﺳـﻴﺄﰐ ﺇﻥ ﺷـﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ ،ﻛـﺬﺍ ﰲ
"ﺍﻟﻨﱪﺍﺱ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﹶﻟ ﻤﺎ ﻧﻘﻠﺖ[ ﻭﺃ ﻭﻝ ﻣﻦ ﻧﻘﻠﻬﺎ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ،ﻭﻛﺎﻥ ﻋﺎﺭﻓﺎﹰ ﺑﺎﻟﻄ ﺐ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ،ﺛﹸ ﻢ ﻛﺎﻥ
ﺃﻛﺜﺮ ﻧﻘﻠﻬﺎ ﰲ ﺯﻣﻦ ﺍﳌﺎﻣﻮﻥ ﺍﻟﻌﺒﺎﺳﻲ ،ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﻗﻠﲔ ﺣﺴﲔ ﺑﻦ ﺇﺳﺤﺎﻕ" ١٢ .ﻧﱪﺍﺱ".
) (٣ﻗﻮﻟﻪ] :ﻫﻠ ﻢ ﺟ ﺮﺍ[ ﻫﻮ ﻣﺼﺪﺭ ½ﺟﺮ ﳚﺮ¼ ﲟﻌﲎ :ﺟﺬﺏ ،ﻭ½ﻫﻠ ﻢ¼ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﺃﻱ :ﺃﺣﻀﺮ ،ﻭﻫﻮ ﺍﺳـﻢ ﻓﻌـﻞ ﻻ
ﻳﺘﺼﺮﻑ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ،ﻭﻓﻌﻞ ﻳﺆﻧﺚ ﻭﳚﻤﻊ ﻋﻨﺪ ﺑﲏ ﲤﻴﻢ ،ﻭﺃﺻﻠﻪ ﻋﻨـﺪ ﺍﻟﺒـﺼﺮﻳﻦ ½ﻫـﺎﱂ¼ ﻣـﻦ ½ﱂ¼ ،ﺇﺫﺍ
ﻗﺼﺪ ﺣﺬﻑ ﺍﻷﻟﻒ ،ﻭﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ½ﻫﻞ ﺃﻡ¼ ،ﻓﺤﺬﻓﺖ ﺍﳍﻤﺰﺓ ﺑﺈﻟﻘﺎﺀ ﺣﺮﻛﺘﻬﺎ ﻋﻠـﻰ ﺍﻟـﻼﻡ ،ﻭﻫـﻮ ﺑﻌﻴـﺪ؛ ﻷﻥﹼ
ﻫﻞ ﻻ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻷﻣﺮ ﻓﻴﻜﻮﻥ ﻣﺘﻌ ﺪﻳﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸﻞﹾ ﻫﹸﻠـﻢ ﺷـﻬﺪﺍﺀَﻛﹸﻢ﴾]ﺍﻷﻧﻌـﺎﻡ [١٥٠ :ﻭﻻﺯﻣـﺎ
ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﹸﻠﻢِ ﺇﹶﻟﻴﻨﺎ﴾]ﺍﻷﺣﺰﺍﺏ [١٨ :ﻛﺬﺍ ﰲ "ﺭﻣﻀﺎﻥ ﺁﻓﻨﺪﻱ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻄﺒﻌﻴﺎﺕ[ ﻋﻠﻢ ﺍﻟﻄﺒﻌﻴﺎﺕ ﻫﻮ ﻋﻠﻢ ﻳﺒﺤﺚ ﻓﻴـﻪ ﻋـﻦ ﺃﺣـﻮﺍﻝ ﺃﻣـﻮﺭ ﺗﻔﺘﻘـﺮ ﰲ ﻭﺟﻮﺩﻫـﺎ ﺍﳋـﺎﺭﺟﻲ
ﻭﺍﻟﺬﻫﲏ ﺇﱃ ﺍﳌﺎ ﺩﺓ ﻛﺎﻹﻧﺴﺎﻥ ﻭﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﻷﻓﻼﻙ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﻹﳍﻴﺎﺕ[ ﻋﻠﻢ ﺍﻹﳍﻴﺎﺕ ﻋﻠﻢ ﻳﺒﺤﺚ ﻓﻴﻪ ﻋـﻦ ﺃﺣـﻮﺍﻝ ﺃﻣـﻮﺭ ﻻ ﺗﻔﺘﻘـﺮ ﰲ ﺍﻟﻮﺟـﻮﺩﻳﻦ ﺇﱃ ﺍﳌـﺎﺩﺓ،
ﻛﺎﻟﻌﻠﻢ ﺑﺄﻥﹼ ﺍﻟﻮﺍﺟﺐ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﺎﱂ ﻗﺎﺩﺭ ،ﻭﺍﻟﻌﻠﻢ ﺑﺄﻥﹼ ﺍﳌﻮﺟﻮﺩ ﻣﻦ ﺍﳌﻔﻬﻮﻣﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ١٢ .
! "٥٨
ﻭﺧﺎﺿﻮﺍ ﰲ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ) ،(١ﺣﺘﻰ ﻛﺎﺩ ﻻﻳﺘﻤﻴﺰ ﻋﻦ ﺍﻟﻔﻠﺴﻔﺔ ﻟﻮﻻ ﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ#
ﺍﻟﺴﻤﻌﻴﺎﺕ ﻭﻫﺬﺍ) (٢ﻫﻮ ﻛﻼﻡ ﺍﳌﺘﺄ ﺧﺮﻳﻦ ،ﻭﺑﺎﳉﻤﻠﺔ) (٣ﻫﻮ ﺃﺷﺮﻑ ﺍﻟﻌﻠﻮﻡ،
ﻟﻜﻮﻧﻪ ﺃﺳﺎﺱ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﺭﺋﻴﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﻛﻮﻥ ﻣﻌﻠﻮﻣﺎﺗﻪ
ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻏﺎﻳﺘﻪ ﺍﻟﻔﻮﺯ) (٤ﺑﺎﻟﺴﻌﺎﺩﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻭﺑﺮﺍﻫﻴﻨﻪ)(٥
ﺍﳊﺠﺞ ﺍﻟﻘﻄﻌﻴﺔ ﺍﳌﺆﻳﺪ ﺃﻛﺜﺮﻫﺎ ﺑﺎﻷﺩﻟﹼﺔ ﺍﻟﺴﻤﻌﻴﺔ ،ﻭﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﺴﻠﻒ) (٦ﻣﻦ
ﺍﻟﻄﻌﻦ ﻓﻴﻪ ﻭﺍﳌﻨﻊ ﻋﻨﻪ ،ﻓﺈﻧﻤﺎ ﻫﻮ) (٧ﻟﻠﻤﺘﻌﺼﺐ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﻘﺎﺻﺮ ﻋﻦ ﲢﺼﻴﻞ
) (١ﻗﻮﻟﻪ] :ﺍﻟﺮﻳﺎﺿﻴﺎﺕ[ ﻫﻲ ﻋﻠﻢ ﻳﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﺃﺣﻮﺍﻝ ﺃﻣﻮﺭ ﺗﻔﺘﻘﺮ ﰲ ﻭﺟﻮﺩﻫـﺎ ﺍﳋـﺎﺭﺟﻲ ﺇﱃ ﺍﳌـﺎﺩﺓ ،ﻭﻻ
ﺗﻔﺘﻘﺮ ﺇﻟﻴﻬﺎ ﰲ ﻭﺟﻮﺩﻫﺎ ﺍﻟﺬﻫﲏ ﻛﺎﻟﻜﺮﺓ ﻭﺍﳌﺜﹼﻠﺚ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻫﺬﺍ ﻫﻮ ﻛﻼﻡ[ ﺃﻱ :ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﳜﺘﻠﻂ ﺑﺎﻟﻔﻠﺴﻔﺔ ﻫﻮ ﻛﻼﻡ ﺍﳌﺘﺄ ﺧﺮﻳﻦ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻭﺑﺎﳉﻤﻠﺔ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛـﺎﻥ ﻛـﻼﻡ ﺍﻟﻘـﺪﻣﺎﺀ ﺃﻭﻛـﻼﻡ ﺍﳌﺘـﺄ ﺧﺮﻳﻦ ،ﻭﺍﻟﻔـﺮﻕ ﺑـﲔ ½ﺑﺎﳉﻤﻠـﺔ¼ ﻭ½ﰲ
ﺍﳉﻤﻠﺔ¼ ﺃﻥﹼ ½ﺑﺎﳉﻤﻠﺔ¼ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻜﺜﺮﺓ ،ﻭ½ﰲ ﺍﳉﻤﻠﺔ¼ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻘﹼﻠﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻔﻮﺯ[ ﺇﺩﺭﺍﻙ ﻣﻄﻠﻮﺏ ﺍﳋﲑ ،ﻭﺍﳌﺘﺤﻠﻰ ﺑـ½ﻋﻠﻢ ﺍﻟﻜﻼﻡ¼ ﻳﻜـﻮﻥ ﻣﻜﺮﻣـﺎﹰ ﳏﺘﺮﻣـﹰﺎ ﻋﻨـﺪ ﺍﷲ ﻭﻋﻨـﺪ
ﺍﻟﻨﺎﺱ ،ﺣﻴﺚ ﻳﺮﺟﻊ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﰲ ﻣﻬﻤﺎﺕ ﺍﻟﺪﻳﻦ ،ﻭﻫﻮ ﺳﺒﺐ ﺍﻟﻌـﺰﺓ ﻭﺍﻟﻜﺮﺍﻣـﺔ ﰲ ﺍﻟـﺪﻧﻴﺎ ،ﻭﻳﺘﺮﺗـﺐ ﻋﻠﻴـﻪ
ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻳﻦ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺮﺍﻫﻴﻨﻪ[ ﲨﻊ ﺑﺮﻫﺎﻥ ﻭ ﻫﻮ ﺍﳊﺠﺔ ﺍﻟﺒﻴﻨﺔ ﺍﻟﻔﺎﺻﻠﺔ ،ﻭﺍﳊﺎﺻﻞ ﺃ ﹼﻥ ﺷﺮﻑ ﺍﻟﻌﻠﻢ ﻳﻜﻮﻥ ﺑﺄﺣـﺪ ﺃﻣـﻮﺭ
ﺛﻼﺛﺔ :ﺷﺮﻑ ﺍﳌﻌﻠﻮﻡ ،ﻭﻭﺛﺎﻗﺔ ﺍﻟﺪﻟﻴﻞ ،ﻭﺷﺮﻑ ﺍﻟﻐﺎﻳﺔ .ﻭﻗﺪ ﺍﺟﺘﻤﻌﺖ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻟﻌﻠﻢ ﺍﻟﻜﻼﻡ ،ﻓﻬﺬﻩ ﻫـﻲ
ﺟﻬﺎﺕ ﺷﺮﻑ ﺍﻟﻌﻠﻢ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﺴﻠﻒ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ﺗﻘﺮﻳﺮﻩ :ﺃ ﹼﻥ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻟﻮ ﻛﺎﻥ ﺃﺷﺮﻑ ﺍﻟﻌﻠﻮﻡ ﹶﻟﻤﺎ ﻃﻌﻦ
ﻓﻴﻪ ﺍﻟﺴﻠﻒ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻮﺳﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ½ :ﻻ ﳚﻮﺯ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭﺇﻥ
ﺗﻜﻠﹼﻢ ﲝ ﻖ؛ ﻷﻧﻪ ﺑﺪﻋﺔ¼ ،ﻭﻗﺎﻟﻮﺍ½ :ﻣﻦ ﻃﻠﺐ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻟﻜﻼﻡ ﻓﻘﺪ ﺗﺰﻧﺪﻕ¼١٢ .
) (٧ﻗﻮﻟﻪ] :ﻓﺈﳕﺎ ﻫﻮ[ ﻳﺮﻳﺪ ﺃ ﹼﻥ ﺫﻡ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﳏﺼﻮﺭ ﰲ ﺃﺭﺑﻌﺔ ﺃﺷـﺨﺎﺹ :ﺍﻷﻭﻝ :ﻣـﻦ ﻳﺘﻌـﺼﺐ ﻓـﻼ ﻳﻄﻴـﻊ
ﺍﳊﻖ ﺑﻌﺪ ﻇﻬﻮﺭﻩ ،ﺍﻟﺜﺎﱐ :ﻣﻦ ﻻ ﻳﻜﻮﻥ ﻗ ﻮﺗﻪ ﺍﻟﻌﺎﻗﻠﺔ ﺫﻛﻴﺔ ﻓﻼ ﻳﺪﺭﻙ ﻛﻨﻪ ﺍﳌﺴﺎﺋﻞ ﻭﺍﻟﺪﻻﺋﻞ ،ﻓﻴﻘﺼﺮ ﻋﻘﻠﻪ
Å
! "٥٩
ﺍﻟﻴﻘﲔ ،ﻭﺍﻟﻘﺎﺻﺪ ﺇﱃ ﺇﻓﺴﺎﺩ ﻋﻘﺎﺋﺪ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﳋﺎﺋﺾ ﻓﻴﻤﺎ ﻻ ﻳﻔﺘﻘﺮ ﺇﻟﻴﻪ ﻣﻦ#
ﻏﻮﺍﻣﺾ ﺍﳌﺘﻔﻠﺴﻔﲔ) ،(١ﻭﺇ ﹼﻻ ﻓﻜﻴﻒ ﻳﺘﺼ ﻮﺭ ﺍﳌﻨﻊ ﻋﻤﺎ ﻫﻮ ﺃﺻﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ
ﻭﺃﺳﺎﺱ ﺍﳌﺸﺮﻭﻋﺎﺕ ،ﺛﹸـﻢ ﹶﻟﻤﺎ ﻛﺎﻥ) (٢ﻣﺒﲎ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ
ﺑﻮﺟﻮﺩ ﺍﶈﺪﺛﺎﺕ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ ﻭﺗﻮﺣﻴﺪﻩ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ،ﺛﹸﻢ
ﺍﻻﻧﺘﻘﺎﻝ ﻣﻨﻬﺎ) (٣ﺇﱃ ﺳﺎﺋﺮ ﺍﻟﺴﻤﻌﻴﺎﺕ) ،(٤ﻧﺎﺳﺐ ﺗﺼﺪﻳﺮ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ
ﻭﺟﻮﺩ ﻣﺎ ﻳﺸﺎﻫﺪ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻋﺮﺍﺽ ،ﻭﲢﹼﻘﻖ ﺍﻟﻌﻠﻢ ﺎ ﻟﻴﺘﻮﺻﻞ ﺑﺬﻟﻚ
ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺍﻷﻫﻢ ،ﻓﻘﺎﻝ) :ﻗﺎﻝ ﺃﻫﻞ ﺍﳊ ﻖ() (٥ﻭﻫﻮ ﺍﳊﻜﻢ
ﻋﻦ ﲢﺼﻴﻞ ﺍﻟﻴﻘﲔ ﺍﻻﺳﺘﺪﻻﱄﹼ ،ﺍﻟﺜﺎﻟﺚ :ﻣﻦ ﻳﻘﺼﺪ ﺇﻟﻘـﺎﺀ ﺍﻟـﺸﺒﻬﺎﺕ ﺍﻟﻜﻼﻣﻴـﺔ ﻋﻠـﻰ ﺿـﻌﻔﺎﺀ ﺍﳌـﺴﻠﻤﲔ،
ﺍﻟﺮﺍﺑﻊ :ﻣﻦ ﳜﻮﺽ ﰲ ﺩﻗﺎﺋﻖ ﺍﻟﻔﻠﺴﻔﺔ ِﻣ ﻤﺎ ﻻ ﻳﻔﺘﻘﺮ ﺇﻟﻴﻪ ،ﻛﺬﺍ ﰲ "ﺍﻟﻨﱪﺍﺱ"١٢ .
) (١ﻗﻮﻟﻪ] :ﻏﻮﺍﻣﺾ ﺍﳌﺘﻔﻠﺴﻔﲔ[ ﻛﺎﻟﺒﺤﺚ ﻋﻦ ﻛﻴﻔﻴﺔ ﻭﺟﻮﺩ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﻭﻛﻴﻔﻴﺔ ﺗﻌﹼﻠﻖ ﺍﻟﻘﺪﺭﺓ ﺑﺎﳌﻌﺪﻭﻣﺎﺕ
ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﻣﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﹶﻤﺎ ﻛﺎﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘ ﺪﺭ ﺣﺎﺻﻠﻪ :ﺃ ﹼﻥ ﺍﳌﻘـﺼﻮﺩ ﺍﻷﻫـﻢ ﻣـﻦ ﻋﻠـﻢ ﺍﻟﻜـﻼﻡ ﻣﻌﺮﻓـﺔ
ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﻟﺜﺒﻮﺗﻴﺔ ﻭﺍﻟﺴﻠﺒﻴﺔ ،ﻭﺃﻓﻌﺎﻟﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ ﻭﺳـﺎﺋﺮ ﺍﳌﻌﻠﻮﻣـﺎﺕ ﺍﻟـﺴﻤﻌﻴﺔ ﺍﻟﻜﻼﻣﻴـﺔ،
ﻓﻜﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﺪﺭ ﺍﻟﻜﺘﺎﺏ ﺬﻩ ﺍﻷﻣﻮﺭ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ ﻭﺗﻮﺣﻴﺪﻩ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺳﺎﺋﺮ ﺍﻟﺴﻤﻌﻴﺎﺕ[ ﻛﻤﺎ ﻳﺴﺘﺪﻝﹼ ﺑﺎﳌﻌﺠﺰﺓ ،ﻭﻫﻲ ﻓﻌﻠﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﺇﺭﺳـﺎﻟﻪ ﺍﻟﺮﺳـﻞ ،ﻭﺑـﻪ ﺇﱃ ﺳـﺎﺋﺮ
ﺍﻟﺴﻤﻌﻴﺎﺕ ﻛﺴﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺃﺣﻮﺍﻝ ﺍﳉﻨـﺔ ﻭﺍﻟﻨـﺎﺭ ﺇﱃ ﻏـﲑ ﺫﻟـﻚ.
" ١٢ﺭﻣﻀﺎﻥ ﺁﻓﻨﺪﻱ".
) (٥ﻗﻮﻟﻪ] :ﻗﺎﻝ ﺃﻫﻞ ﺍﳊﻖ [ﺍﻟﻈﺎﻫﺮ ﺃﻥﹼ ﺍﳌﻘﻮﻝ ﳎﻤﻮﻉ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ،ﻓﺎﳌﺮﺍﺩ ﺑـ½ﺃﻫـﻞ ﺍﳊـﻖ ¼ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ
ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﺇﻥ ﺧﺺ ﺑﻘﻮﻟﻪ½ :ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ¼ ،ﻓﺎﳌﺮﺍﺩ ﻣﻨﻪ ﺃﻫﻞ ﺍﳊﻖ ﰲ ﻫﺬﻩ ﺍﳌـﺴﺌﻠﺔ ،ﻭﻫـﻢ ﻣـﺎ
ﻋـﺪﺍ ﺍﻟﺴﻮﻓـﺴﻄﺎﺋﻴﺔ ﻋـﻦ ﺁﺧـﺮﻫﻢ ،ﻭﳛﺘﻤـﻞ ﺃﻥ ﻳـﺮﺍﺩ ﺃﻫـﻞ ﺍﳊـﻖ ﰲ ﲨﻴـﻊ ﺍﳌـﺴﺎﺋﻞ ﻭﻫـﻢ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ
ﻭﺍﳉﻤﺎﻋﺔ ﻭﲣﺼﻴﺼﻬﻢ ﺑﺎﻟﺬﻛﺮ ﺍﻋﺘﺪﺍﺩ ﻢ ﻓﻜﺄﻢ ﻫﻢ ﺍﻟﻘﺎﺋﻠﻮﻥ" ١٢ .ﺧﻴﺎﱄ"".
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ﺍﳌﻄﺎﺑﻖ) (١ﻟﻠﻮﺍﻗﻊ ،ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ،ﺑﺎﻋﺘﺒﺎﺭ#
ﺍﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻳﻘﺎﺑﻠﻪ ﺍﻟﺒﺎﻃﻞ ،ﻭﺃﻣﺎ ﺍﻟﺼﺪﻕ ﻓﻘﺪ ﺷﺎﻉ ﰲ ﺍﻷﻗﻮﺍﻝ
ﺧﺎﺻﺔ) ،(٢ﻭﻳﻘﺎﺑﻠﻪ ﺍﻟﻜﺬﺏ ،ﻭﻗﺪ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ) (٣ﺑﺄ ﹼﻥ ﺍﳌﻄﺎﺑﻘﺔ ﺗﻌﺘﱪ ﰲ ﺍﳊﻖ ﻣﻦ
ﺟﺎﻧﺐ ﺍﻟﻮﺍﻗﻊ ،ﻭﰲ ﺍﻟﺼﺪﻕ ﻣﻦ ﺟﺎﻧﺐ ﺍﳊﻜﻢ ،ﻓﻤﻌﲎ ﺻﺪﻕ ﺍﳊﻜﻢ ﻣﻄﺎﺑﻘﺘﻪ
ﻟﻠﻮﺍﻗﻊ ،ﻭﻣﻌﲎ ﺣﻘﱢﻴﺘﻪ) (٤ﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺍﻗﻊ ﺇﻳﺎﻩ.
) (١ﻗﻮﻟﻪ] :ﺍﳊﻜﻢ ﺍﳌﻄﺎﺑﻖ[ ﻗﺎﻝ ﺑﻌـﺾ ﺍﶈـ ﺸﲔ :ﺇ ﹼﻥ ﺍﻟﺒـﺎﺀ ﺗﻔـﺘﺢ ﺭﻋﺎﻳـﺔ ﻻﻋﺘﺒـﺎﺭ ﺍﳌﻄﺎﺑﻘـﺔ ﰲ ﺍﳊـ ﻖ ﻣـﻦ
ﺟﺎﻧﺐ ﺍﻟﻮﺍﻗﻊ ﲟﻼﺣﻈﺔ ﺍﳊﻴﺜﻴﺔ ﺃﻱ :ﺍﳊ ﻖ ﻫﻮ ﺍﳊﻜﻢ ﺍﳌﻄﺎﺑﻖ ﺑﺎﻟﻔﺘﺢ ﻟﻠﻮﺍﻗﻊ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﻄﺎﺑﻖ ﺑﺎﻟﻔﺘﺢ
ﻟﻪ ،ﻟﻜﻨﻪ ﻻ ﻳﻼﺋﻢ ﻗﻮﻝ ﺍﻟﺸﺎﺭﺡ ﺍﻵﰐ½ :ﻭﺃﻣﺎ ﺍﻟﺼﺪﻕ ﻓﻘﺪ ﺷﺎﻉ ...ﺇﱁ¼؛ ﻷﻧﻪ ﻳـﺪ ﹼﻝ ﻋﻠـﻰ ﺃﻥﹼ ﺍﻟﻔـﺮﻕ ﺑـﲔ
ﺍﳊﻖ ﻭﺍﻟﺼﺪﻕ ﲝﺴﺐ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﻭﺷﻴﻮﻉ ﺍﻟﺼﺪﻕ ﰲ ﺍﻷﻗﻮﺍﻝ ﺧﺎﺻﺔ ﺩﻭﻥ ﺍﳊـﻖ ،ﻓﺄﻧـﻪ ﻳﻌـﻢ ﺍﻷﻗـﻮﺍﻝ
ﻭﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﺩﻳﺎﻥ ،ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻕ ﲝﺴﺐ ﺍﳌﻔﻬـﻮﻡ ﻭﻓـﺘﺢ ﺍﻟﺒـﺎﺀ ﻳﻘﺘـﻀﻲ ﺍﻟﻔـﺮﻕ ﲝـﺴﺐ ﺍﳌﻔﻬـﻮﻡ،
ﻭﻋﻠﻰ ﺫﻟﻚ ﻻ ﻳﻼﺋﻢ ﻗﻮﻟﻪ½ :ﻗﺪ ﻳﻔ ﺮﻕ ...ﺇﱁ¼ ،ﻓﺈﻧﻪ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥﹼ ﺫﻟﻚ ﺍﻟﻔـﺮﻕ ﱂ ﻳﺘﺤﹼﻘـﻖ ﺳـﺎﺑﻘﹰﺎ ،ﻭﻓـﺘﺢ
ﺍﻟﺒﺎﺀ ﻳﺴﺘﻠﺰﻡ ﺳﺒﻖ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﰲ ﺍﻷﻗﻮﺍﻝ ﺧﺎﺻﺔ[ ﻓﻼ ﻳﻘﺎﻝ½ :ﺍﻋﺘﻘﺎﺩ ﺻﺎﺩﻕ¼ ﻭ½ﻣﺬﻫﺐ ﺻﺎﺩﻕ¼ ﺇﻻﹼ ﻧﺎﺩﺭﺍﹰ ،ﻓﻌﻠﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥﹼ ﺑﲔ
ﺍﳊ ﻖ ﻭﺍﻟﺼﺪﻕ ﻋﻤﻮﻣﺎﹰ ﻭﺧﺼﻮﺻﺎﹰ ﻣﻄﻠﻘﺎﹰ ،ﺍﳊ ﻖ ﺃﻋﻢ ﻣﻄﻠﻘﺎﹰ ﻣﻦ ﺍﻟﺼﺪﻕ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻔ ﺮﻕ ﺑﻴﻨﻬﻤﺎ[ ﻳﺮﻳﺪ ﺃ ﹼﻥ ﻣﻌﲎ ﺍﳊﻜﻢ ﺍﻟﺼﺎﺩﻕ ﻫﻮ ﺍﳊﻜﻢ ﺍﳌﻄﺎﺑﻖ ﺑﻜﺴﺮ ﺍﻟﺒـﺎﺀ ،ﻭﻣﻌـﲎ ﺍﳊـ ﻖ
ﻫﻮ ﺍﳊﻜﻢ ﺍﳌﻄﺎﺑﻖ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ،ﻫﺬﺍ ﻓﺮﻕ ﲝﺴﺐ ﺍﳌﻔﻬﻮﻡ ،ﻭﻣﺎ ﺳـﺒﻖ ﻓـﺮﻕ ﲝـﺴﺐ ﺍﻻﺳـﺘﻌﻤﺎﻝ ﻓﻬﻤـﺎ
ﻣﺘﺤﺪﺍﻥ ﺑﺎﻟﺬﺍﺕ ،ﻣﺘﻐﺎﻳﺮﺍﻥ ﺑﺎﻻﻋﺘﺒﺎﺭ ،ﻛﺬﺍ ﰲ "ﺭﻣﻀﺎﻥ ﺁﻓﻨﺪﻱ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻌﲎ ﺣﹼﻘﻴﺘﻪ[ ﻗﺪ ﻳﺸﻜﻞ ﺑﺄ ﹼﻥ ﺍﳊﹼﻘﻴﺔ ﺻﻔﺔ ﺍﳊﻜﻢ ،ﻭﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺍﻗﻊ ﺇﻳﺎﻩ ﺻـﻔﺔ ﻟﻠﻮﺍﻗـﻊ ،ﻓـﻼ ﻳـﺼﺢ
ﺗﻌﺮﻳﻒ ﺍﳊﻘﹼﻴﺔ ﺑﺎﳌﻄﺎﺑﻘﺔ ﻭﲪﻠﻬﺎ ﻋﻠﻴﻬﺎ ﺑﺎﳌﻮﺍﻃﺎﺓ ،ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃ ﹼﻥ ﺍﳌﻄﺎﺑﻘﺔ ﻭﺣﺪﻫﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﻔﺔ
ﻟﻠﻮﺍﻗﻊ ،ﻟﻜ ﻦ ﺍﳌﻔﻬﻮﻡ ﺍﳊﺎﺻﻞ ﻣﻦ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺍﻗﻊ ﺇﻳﺎﻩ ﺃﻋﲏ :ﺍﳌﻄﺎﺑﻘﺔ ﺍﳌﺘﻌﻠﹼﻘـﺔ ﺑـﺎﳊﻜﻢ ﺻـﻔﺔ ﺍﳊﻜـﻢ،
ﻓﻴﺼ ﺢ ﺗﻌﺮﻳﻒ ﺍﳊﻘﹼﻴﺔ ﺑﺎﳌﻄﺎﺑﻘﺔ ،ﻛﺬﺍ ﰲ "ﺣﺎﺷﻴﺔ ﺍﻟﻌ ﹼﻼﻣﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ""١٢.
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)ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ) (١ﺛﺎﺑﺘﺔ( ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ) (٢ﻭﻣﺎﻫﻴﺘﻪ ﻣﺎ ﺑﻪ ﺍﻟﺸﻲﺀ ﻫﻮ ﻫﻮ)#،(٣
ﻛﺎﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ) (٤ﻟﻺﻧﺴﺎﻥ ،ﲞﻼﻑ ﻣﺜﻞ ﺍﻟﻀﺎﺣﻚ ﻭﺍﻟﻜﺎﺗﺐ ِﻣﻤﺎ ﳝﻜﻦ
) (١ﻗﻮﻟﻪ] :ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ[ ﱂ ﻳﻘﻞ½ :ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ¼؛ ﻷﻧـﻪ ﻻ ﻳﻨـﺎﰲ ﻣـﺬﻫﺐ ﺍﻟﻌﻨﺪﻳـﺔ ،ﺑـﻞ ﺍﳌﻨـﺎﰲ ﻟـﻪ ﺛﺒـﻮﺕ
ﺍﳊﻘﺎﺋﻖ ﺃﻱ :ﻣﺎ ﺑﻪ ﺍﻟﺸﻲﺀ ﻫﻮ ﻫﻮ ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺗﻌﻠﹼﻖ ﺍﻻﻋﺘﻘﺎﺩ" ١٢ .ﻋﺼﺎﻡ".
) (٢ﻗﻮﻟﻪ] :ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ[ ﲨﻊ ﺍﳊﻘﻴﻘﺔ ﻣﻊ ﺍﳌﺎﻫﻴﺔ ﰲ ﻣﻘـﺎﻡ ﺍﻟﺘﻌﺮﻳـﻒ ﻳـﺪ ﹼﻝ ﻋﻠـﻰ ﺍﻟﺘـﺮﺍﺩﻑ ﺑﻴﻨـﻬﻤﺎ ،ﻟﻜـﻦ
ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﻛﻼﻡ ﺍﶈﻘﹼﻘﲔ ﺃﻥﹼ ﺍﳊﻘﻴﻘﺔ ﺇﳕﺎ ﻳﻄﻠﻖ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺘﺤﻘﹼﻖ ،ﻭﺍﳌﺎﻫﻴﺔ ﺗﻌﺮﻱ ﻋـﻦ ﻫـﺬﺍ
ﺍﻻﻋﺘﺒﺎﺭ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﻗ ﺪﺱ ﺳﺮﻩ ﰲ "ﺣﺎﺷﻴﺔ ﺍﻟﻘﻄﱯ :"ﺍﳌﺎﻫﻴﺔ ﺃﻋﻢ ﻣـﻦ ﺃﻥ ﺗﻜـﻮﻥ ﻣﻮﺟـﻮﺩﺓﹰ ﰲ
ﺍﳋﺎﺭﺝ ﺃﻡ ﻻ ،ﻓﺎﳌﺎﻫﻴﺔ ﺃﻋ ﻢ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ﻣﻄﻠﻘﺎﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﺎ ﺑﻪ ﺍﻟﺸﻲﺀ ﻫﻮ ﻫﻮ[ ﺍﻟﻈﺎﻫﺮ ﺃﻥﹼ ﺍﻟﺒﺎﺀ ﻟﻠﺴﺒﺒﻴﺔ ،ﻭﺍﻟﻀﻤﲑﺍﻥ ﻟـ½ﺍﻟﺸﻲﺀ¼ ،ﻓﺎﳌﻌﲎ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺑـﺴﺒﺒﻪ
ﺍﻟﺸﻲﺀ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ،ﻭﻻ ﺷﻚ ﺃﻧﻪ ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻌﻠﹼﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ؛ ﻷﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻣﺜﻼﹰ ﺇﳕﺎ ﻳﺼﲑ ﺇﻧﺴﺎﻧﹰﺎ ﻣﺘﻤﺎﻳﺰﺍﹰ
ﻋﻦ ﲨﻴﻊ ﻣﺎ ﻋﺪﺍﻩ ﺑﺴﺒﺐ ﺍﻟﻔﺎﻋﻞ ﻭ ﺇﳚﺎﺩﻩ ﺇﻳﺎﻩ ،ﻫﺬﺍ ﺣﺎﺻﻞ ﻣﺎ ﺍﺳﺘﺸﻜﻠﻪ ﰲ "ﺣﺎﺷﻴﺔ ﺍﳋﻴﺎﱄ" ،ﻭﺃﺟﺎﺏ
ﻋﻨﻪ :ﺑﺄﻥﹼ ﺍﻟﻔﺎﻋﻞ ﻣﺎ ﺑﺴﺒﺒﻪ ﺍﻟﺸﻲﺀ ﻣﻮﺟﻮﺩ ﰲ ﺍﳋﺎﺭﺝ ،ﻻ ﻣـﺎ ﺑـﺴﺒﺒﻪ ﺍﻟـﺸﻲﺀ ﺫﻟـﻚ ﺍﻟـﺸﻲﺀ ،ﻓـﻼ ﻳـﺼﺪﻕ
ﺍﻟﺘﻌﺮﻳﻒ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻛﺎﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ[ ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﺗﺼ ﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻜﻨﻪ ﺑـﺪﻭﻥ ﺗـﺼﻮﺭ ﺍﳊﻴـﻮﺍﻥ ﺍﻟﻨـﺎﻃﻖ؛ ﺇﺫ ﳘـﺎ
ﺫﺍﺗﻴﺎﻥ ﻟﻺﻧﺴﺎﻥ ،ﻭﺗﺼ ﻮﺭ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻜﻨﻪ ﺑﺪﻭﻥ ﺗﺼﻮﺭ ﺫﺍﺗﻴﺎﺗﻪ ﻭﻣﺎﻫﻴﺘـﻪ ﳏـﺎﻝ ،ﻓﻠﻴـﺖ ﺷـﻌﺮﻱ ﻛﻴـﻒ ﺃﻭﺭﺩ
ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﶈ ﺸﲔ ﺑﺄﻥﹼ ﺗﺼ ﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺍﳊﻴﻮﻥ ﺍﻟﻨﺎﻃﻖ ﳑﻜﻦ ،ﻓـﺈﻥﹼ ﺗـﺼﻮﺭ ﺍﻤـﻞ ﻻ ﻳـﺴﺘﻠﺰﻡ
ﺗﺼﻮﺭ ﺍﳌﻔﺼﻞ ﺍﻧﺘﻬﻰ .ﺃﻗﻮﻝ :ﻟﻴﺲ ﺑﻨﺎﺀ ﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ﻋﻠﻰ ﺍﻟﺘﺼﻮﺭ ﻣﻄﻠﻘﺎﹰ ،ﺑﻞ ﻋﻠﻰ ﺍﻟﺘﺼﻮﺭ ﺑﺎﻟﻜﻨﻪ ،ﻭﻫﻮ
ﻻ ﳝﻜﻦ ﺑﺪﻭﻥ ﺗﺼ ﻮﺭ ﺍﻟﺬﺍﺗﻴﺎﺕ ،ﻫﺬﺍ ،ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﳌﺘﺄﻣﻞ ﺃﻥﹼ ﺍﻟﺸﺎﺭﺡ ﺇﳕﺎ ﺑﲎ ﻛﻼﻣﻪ ﻋﻠﻰ ﺍﺻﻄﻼﺡ
ﺍﳌﻨﺎﻃﻘﺔ .ﻗﺎﻝ ﺍ ﺪﺩ ﺍﻷﻋﻈﻢ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﺍﻟﻘـﺎﺩﺭﻱ ﺍﻟﱪﻳﻠـﻮ ﻱ ﻗـﺪﺱ ﺳـ ﺮﻩ:
ﺟﻌﻞ ﺍﻟﻨﺎﻃﻖ ﳑﻴﺰﺍﹰ ﻟﻺﻧﺴﺎﻥ ﺇﳕﺎ ﻫﻮ ﻋﻨﺪ ﺍﻟﻔﻼﺳـﻔﺔ ﺍﳉ ﻬـﺎﻝ ﺍﳊﻤﻘـﺎﺀ ،ﻭﻋﻨـﺪﻧﺎ ﻛـ ﹼﻞ ﺷـﻲﺀ ﻧـﺎﻃﻖ ﺣـﱴ
ﺍﻷﺷﺠﺎﺭ ﻭﺍﻷﺣﺠﺎﺭ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﹶﻗﺎﻟﹸﻮﺍ ﺃﹶﻧﻄﹶﻘﹶﻨﺎ ﺍﻟﻠﱠـﻪ ﺍﻟﱠـﺬِﻱ ﹶﺃﻧﻄﹶـ ﻖ ﹸﻛـﻞﱠ ﺷـ ﻲﺀٍ﴾]ﻓـﺼﻠﺖ،[٢١ :
ﻭﻗﺎﻝ ﺗﻌﺎﱃِ﴿ :ﺇﻥﹾ ﻣِ ﻦ ﺷﻲٍﺀ ِﺇ ﱠﻻ ﻳﺴﺒ ﺢ ﺑِﺤ ﻤ ِﺪِﻩ ﻭﻟﹶﻜِ ﻦ ﻻﹶ ﺗ ﹾﻔﻘﹶ ﻬﻮ ﹶﻥ ﺗﺴِﺒﻴ ﺤ ﻬ ﻢ﴾]ﺍﻹﺳﺮﺍﺀ ١٢ .[٤٤ :ﻛﺬﺍ ﰲ
"ﺍﳌﻠﻔﻮﻅ"".
!٦٢
ﺗﺼ ﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺑﺪﻭﻧﻪ) ،(١ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ،ﻭﻗﺪ ﻳﻘﺎﻝ)½ :(٢ﺇ ﹼﻥ ﻣﺎ ﺑﻪ ﺍﻟﺸﻲﺀ#
ﻫﻮ ﻫﻮ ﺑﺎﻋﺘﺒﺎﺭ ﲢﻘﹼﻘﻪ ﺣﻘﻴﻘﺔ ،ﻭﺑﺎﻋﺘﺒﺎﺭ ﺗﺸﺨﺼﻪ) (٣ﻫﻮﻳﺔ ،ﻭﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ
ﺫﻟﻚ ﻣﺎﻫِﻴﺔ¼ ،ﻭﺍﻟﺸﻲﺀ ﻋﻨﺪﻧﺎ) (٤ﻫﻮ ﺍﳌﻮﺟﻮﺩ ،ﻭﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺘﺤﻘﹼﻖ ﻭﺍﻟﻮﺟﻮﺩ
ﻭﺍﻟﻜﻮﻥ ﺃﻟﻔﺎﻅ ﻣﺘﺮﺍﺩﻓﺔ) ،(٥ﻣﻌﻨﺎﻫﺎ ﺑﺪﻳﻬ ﻲ ﺍﻟﺘﺼ ﻮﺭ ،ﻓﺈﻥ ﻗﻴﻞ) :(٦ﻓﺎﳊﻜﻢ ﺑﺜﺒﻮﺕ
ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﻳﻜﻮﻥ ﻟﻐﻮﹰﺍ ﲟﻨـﺰﻟﺔ ﻗﻮﻟﻨﺎ)½ :(٧ﺍﻷﻣﻮﺭ ﺍﻟﺜﺎﺑﺘﺔ ﺛﺎﺑﺘﺔ¼ ،ﻗﻠﻨﺎ) :(٨ﺇﻥﹼ
) (١ﻗﻮﻟﻪ] :ﺑﺪﻭﻧﻪ[ ﺃﻱ :ﳝﻜﻦ ﺗﺼﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻜﻨﻪ ﺑﺪﻭﻥ ﺗﺼ ﻮﺭ ﺍﻟﻀﺎﺣﻚ ﻭﺍﻟﻜﺎﺗﺐ ،ﻓﺈﻤﺎ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ.
ﺃﻣﺎ ﺍﻟﺒﺤﺚ ﰲ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﻣﻜﺎﻥ ﺍﳋﺎﺹ ﺃﻭ ﺍﻟﻌﺎﻡ ﻓﻬﻮ ﰲ ﺍﳌﻄﻮﻻﺕ ﻣﻦ ﺷﺎﺀ ﻓﻠﲑﺟﻊ ﺇﻟﻴﻬﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻘﺎﻝ[ ﺃﺷﺎﺭ ﺃﻭ ﹰﻻ ﺇﱃ ﺃﻥﹼ ﺍﳊﻘﻴﻘﺔ ﻭﺍﳌﺎﻫﻴـﺔ ﻟﻔﻈـﺎﻥ ﻣﺘﺮﺍﺩﻓـﺎﻥ ،ﻟـﻴﺲ ﺑﻴﻨـﻬﻤﺎ ﻓـﺮﻕ ﻻ ﲝـﺴﺐ
ﺍﳌﻔﻬﻮﻡ ﻭﻻ ﲝﺴﺐ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻻﺳﺘﻌﻤﺎﻝ ،ﺛﹸ ﻢ ﺃﺷﺎﺭ ﺛﺎﻧﻴﹰﺎ ﺇﱃ ﺃ ﹼﻥ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻗﺎ ﺍﻋﺘﺒﺎﺭﻳﺎ ﻻ ﺣﻘﻴﻘﻴﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺑﺎﻋﺘﺒﺎﺭ ﺗﺸ ﺨﺼﻪ[ ﺃﻱ :ﻣﺎ ﺑﻪ ﺍﻟﺸﻲﺀ ﻫﻮ ﻫﻮ ،ﻣﻊ ﻋﺮﻭﺽ ﺍﻟﺘﺸﺨﺺ ﻟﻪ ﻫﻮﻳﺔ ،ﻭ½ﺍﻟﺘﺸﺨﺺ¼ ﻋﺒﺎﺭﺓ
ﻋﻤﺎ ﻳﻔﻴﺪ ﺍﻻﻣﺘﻴﺎﺯ ﻟﻠﻤﻌﺮﻭﺽ ،ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﻌﺮﻭﺽ ﻋﻦ ﲨﻴﻊ ﻣﺎ ﻋﺪﺍﻩ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻋﻨﺪﻧﺎ[ ﺃﻱ :ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻓﺈ ﹼﻥ ﺍﳌﻌﺘﺰﻟﺔ ﻳﻌﺮﻓﻮﻥ ﺍﻟﺸﻲﺀ ﲟـﺎ ﻳـﺼ ﺢ ﺃﻥ ﻳﻌﻠـﻢ ﻭﳜـﱪ
ﻋﻨﻪ ،ﻓﻬﻢ ﻳﻘﻮﻟﻮﻥ :ﺍﻟﺸﻲﺀ ﻳﻌﻢ ﺍﳌﻮﺟﻮﺩ ﻭﺍﳌﻌﺪﻭﻡ ﺑﻞ ﺍﳌﻤﺘﻨﻊ ﺃﻳﻀﹰﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﻟﻔﺎﻅ ﻣﺘﺮﺍﺩﻓﺔ[ ﻓﻴﻜﻮﻥ ﺍﻟـﺸﻲﺀ ﲟﻌـﲎ ﺍﻟﺜﺎﺑـﺖ ﻣﺮﺍﺩﻓـﺎﹰ ﻟﻠﻤﻮﺟـﻮﺩ ،ﻟﻜـﻦ ﺍﳌﻌﺘﺰﻟـﺔ ﻣﻨﻌـﻮﺍ ﺗـﺮﺍﺩﻑ
ﺍﻟﺜﺒﻮﺕ ﻣﻊ ﺍﻟﻮﺟﻮﺩ ،ﻭﻟﺬﺍ ﻳﺰﻋﻤﻮﻥ ﺍﳌﻌﺪﻭﻣﺎﺕ ﺍﳌﻤﻜﻨﺔ ﺛﺎﺑﺘﺔ ﰲ ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﻓﻴﻪ ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﺣﺎﺻﻞ ﺍﻟﺴﺆﺍﻝ :ﺃﻥﹼ ﺍﳊﻘﻴﻘﺔ ﻟﹶ ﻤﺎ ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﺑﻪ ﺍﻟﺸﻲﺀ ﻫﻮ ﻫﻮ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺤﻘﹼـﻖ،
ﻭﺍﻟﺸﻲﺀ ﻫـﻮ ﺍﳌﻮﺟـﻮﺩ ،ﻭﺣﻘﻴﻘـﺔ ﺍﻟـﺸﻲﺀ ﻋﻴﻨـﻪ ﻓﺎﳊﻘﻴﻘـﺔ ﺃﻳـﻀﹰﺎ ﻣﻮﺟـﻮﺩﺓ ،ﻭﺍﳌﻮﺟـﻮﺩ ﻭﺍﻟﺜﺎﺑـﺖ ﻟﻔﻈـﺎﻥ
ﻣﺘﺮﺍﺩﻓﺎﻥ ،ﺻﺎﺭ ﻗﻮﻝ ﺍﳌﺼﻨﻒ½ :ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ¼ ﺑﺎﻃﻼﹰ ،ﻓﺈﻥﹼ ﺍﳊﻤﻞ ﻻ ﺑ ﺪ ﻟـﻪ ﺃﻥ ﻳﻜـﻮﻥ ﺍﶈﻤـﻮﻝ
ﻣﻐﺎﻳﺮﹰﺍ ﻟﻠﻤﻮﺿﻮﻉ ﲝﺴﺐ ﺍﳌﻔﻬﻮﻡ ،ﻭﻫﺎﻫﻨﺎ ﺍﶈﻤﻮﻝ ﻋﲔ ﺍﳌﻮﺿﻮﻉ١٢ .
) (٧ﻗﻮﻟﻪ] :ﲟﻨـﺰﻟﺔ ﻗﻮﻟﻨﺎ[ ﺇﳕﺎ ﻗـﺎﻝ½ :ﲟﻨــﺰﻟﺔ ﻗﻮﻟﻨـﺎ¼ ﻭﱂ ﻳﻘـﻞ½ :ﻋـﲔ ﻗﻮﻟﻨـﺎ¼ ،ﻓـﺈﻥﹼ ﺍﻟﺘﺮﻛﻴـﺐ ﰲ ½ﺣﻘـﺎﺋﻖ
ﺍﻷﺷﻴﺎﺀ¼ ﺇﺿﺎ ﹼﰲ ،ﻭﰲ ½ﺍﻷﻣﻮﺭ ﺍﻟﺜﺎﺑﺘﺔ ﺛﺎﺑﺘﺔ¼ ﺗﺮﻛﻴﺐ ﺗﻮﺻﻴﻔ ﻲ ،ﻛﺬﺍ ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺷﻲ١٢ .
) (٨ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ :ﺇﻥﹼ ﺍﳌﻮﺿﻮﻉ ﻭﺍﶈﻤـﻮﻝ ﻭﺇﻥ ﻛﺎﻧـﺎ ﻣﺘﺤـﺪﻳﻦ ﰲ ﺍﳌﻔﻬـﻮﻡ ﲝـﺴﺐ
ﺍﻟﻈﺎﻫﺮ ،ﻟﻜﻨﻬﻤﺎ ﻣﺘﻐﺎﻳﺮﺍﻥ ﰲ ﺍﳌﻔﻬﻮﻡ ،ﻣﺘﺤﺪﺍﻥ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﻓﺈﻥﹼ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﳌﻮﺿـﻮﻉ ﻣـﺎ ﻧﻌﺘﻘـﺪﻩ
Å
! "٦٣
ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥﹼ ﻣﺎ ﻧﻌﺘﻘﺪﻩ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ،ﻭﻧﺴﻤﻴﻪ ﺑﺎﻷﲰﺎﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺮﺱ#
ﻭﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺃﻣﻮﺭ ﻣﻮﺟﻮﺩﺓ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ
ﻣﻮﺟﻮﺩ¼ ،ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻔﻴﺪ ﺭﲟﺎ ﳛﺘﺎﺝ) (١ﺇﱃ ﺍﻟﺒﻴﺎﻥ ،ﻭﻟﻴﺲ ﻣﺜﻞ ﻗﻮﻟﻚ):(٢
½ﺍﻟﺜﺎﺑﺖ ﺛﺎﺑﺖ¼ ،ﻭﻻ ﻣﺜﻞ ﻗﻮﻟﻪ)½ :(٣ﺃﻧﺎ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ﻭﺷﻌﺮﻱ ﺷﻌﺮﻱ¼) (٤ﻋﻠﻰ ﻣﺎ
ﻻ ﳜﻔﻰ .ﻭﲢﻘﻴﻖ ﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﺸﻲﺀ ﻗﺪ ﻳﻜﻮﻥ ﻟﻪ ﺍﻋﺘﺒﺎﺭﺍﺕ ﳐﺘﻠﻔﺔ ،ﻳﻜﻮﻥ
ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺸﻲﺀ ﻣﻔﻴﺪﺍﹰ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺑﻌﺾ ﺗﻠﻚ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺩﻭﻥ ﺍﻟﺒﻌﺾ،
ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ،ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﶈﻤﻮﻝ ﺃﻣﻮﺭ ﻣﻮﺟﻮﺩﺓ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻓـﺼﺎﺭ ﺍﳊﻤـﻞ ﰲ ﺍﳌﻌـﲎ ﻭﱂ
ﻳﻜﻦ ﻟﻐﻮﺍﹰ١٢ .
) (١ﻗﻮﻟﻪ] :ﺭﺑﻤﺎ ﳛﺘﺎﺝ[ ﺃﻱ :ﻗﻠﹼﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﺑﻴﺎﻥ ﻣﻌﻨﺎﻩ ،ﻓﺈ ﹼﻥ ﺃﻛﺜﺮ ﻣﻦ ﲰﻌﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﺫﻟﻚ ﺍﳌﻌـﲎ ،ﻛﻤـﺎ
ﰲ ﻣﺜﻞ ½ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻣﻮﺟﻮﺩ¼ ،ﻭﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺃﺧـﺬ ﻣﻮﺿـﻮﻋﻪ ﲝـﺴﺐ ﺍﻻﻋﺘﻘـﺎﺩ ﻣـﺸﻬﻮﺭ ﻓﻴﻤـﺎ ﺑـﲔ
ﺍﻟﻨﺎﺱ ،ﻓﻬﻮ ﻣﻔﻴﺪ ﺑﻼ ﺣﺎﺟﺔ ﺇﱃ ﺑﻴﺎﻥ ﻣﻌﻨﺎﻩ .ﺃﻟﻠﹼﻬﻢ ﺇ ﹼﻻ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﻌﺾ ﺍﻷﺫﻫﺎﻥ ﺍﻟﻘﺎﺻﺮﺓ ،ﻛـﺬﺍ
ﰲ "ﺣﺎﺷﻴﺔ ﺍﳋﻴﺎﱄ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﻴﺲ ﻣﺜﻞ ﻗﻮﻟﻚ[ ﻫﺬﺍ ﻣﺘﻔﺮﻉ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺸﺎﺭﺡ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻔﻴﺪ ،ﺃﻱ :ﻗﻮﻟﻨﺎ½ :ﺣﻘـﺎﺋﻖ ﺍﻷﺷـﻴﺎﺀ
ﺛﺎﺑﺘﺔ¼ ﻟﻴﺲ ﻣﺜﻞ ﻗﻮﻟﻚ ﺃﻳﻬﺎ ﺍﻟﺴﺎﺋﻞ! ½ﺍﻟﺜﺎﺑﺖ ﺛﺎﺑﺖ¼ ،ﻓﺈ ﹼﻥ ﺍﳌﻮﺿـﻮﻉ ﻭﺍﶈﻤـﻮﻝ ﻓﻴـﻪ ﻣﺘﺤـﺪﺍﻥ ﲝـﺴﺐ
ﺍﶈﻜﻮﻡ.
) (٣ﻗﻮﻟﻪ] :ﻻ ﻣﺜﻞ ﻗﻮﻟﻪ½ :ﺃﻧﺎ ﺃﺑﻮ ﺍﻟﻨﺠﻢ¼[ ﻫﺬﺍ ﻣﺘﻔﺮﻉ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺭﺑﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺒﻴـﺎﻥ¼ ﺃﻱ :ﻗﻮﻟﻨـﺎ
½ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ¼ ﻟﻴﺲ ﻣﺜﻞ ﻗﻮﻝ ﺃﰊ ﺍﻟﻨﺠﻢ½ :ﺷﻌﺮﻱ ﺷﻌﺮﻱ¼ ،ﻓﺈﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺑﻴﺎﻥ ﻣﻌﻨﺎﻩ ﺍﻟﺒﺘﺔ،
ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﰲ ﺍﳊﺎﺷﻴﺔ ﻣﺎ ﻧﺼﻪ :ﻷﻥﹼ ﺃﺧﺬ ﺍﶈﻤﻮﻝ ﻣﻘﻴﺪﺍﹰ ﺑﺎﻟﻮﺻـﻒ ﺍﳌـﺬﻛﻮﺭ ﻣﻌـﲎ
ﳎﺎﺯﻱ ،ﻭﺍﳌﻌﲎ ﺍﺎﺯﻱ ﻭﺇﻥ ﺍﺷﺘﻬﺮ ﻻ ﺑﺪ ﻣﻦ ﺑﻴﺎﻧﻪ؛ ﻷﻥﹼ ﺍﳌﺘﺒﺎﺩﺭ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻋﻠﻰ ﻣﺎ ﺗﻘﺮﺭ ﰲ
ﻣﻮﺿﻌﻪ١٢ .
) (٤ﻗﻮﻟـﻪ] :ﺷـﻌﺮﻱ ﺷـﻌﺮﻱ[ ﺃﻱ :ﺷـﻌﺮﻱ ﺍﻵﻥ ﻛـﺸﻌﺮﻱ ﻓﻴﻤـﺎ ﻣـﻀﻰ ،ﺃﻭ ﺷـﻌﺮﻱ ﻫـﻮ ﺷـﻌﺮﻱ ﺍﳌﻌـﺮﻭﻑ
!٦٤ ﺑﺎﻟﺒﻼﻏﺔ ،ﻛﺬﺍ ﰲ ﻋﺎﻣﺔ ﺍﳊﻮﺍﺷﻲ"١٢ .
ﻛﺎﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺧﺬ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ) (١ﺟﺴﻢ ﻣﺎ ﻛﺎﻥ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺎﳊﻴﻮﺍﻧﻴﺔ#
ﻣﻔﻴﺪﹰﺍ ،ﻭﺇﺫﺍ ﺃﺧﺬ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺣﻴﻮﺍﻥ ﻧﺎﻃﻖ ﻛﺎﻥ ﺫﻟﻚ ﻟﻐﻮﹰﺍ) ،ﻭﺍﻟﻌﻠﻢ ﺎ( ﺃﻱ:
ﺑﺎﳊﻘﺎﺋﻖ ﻣﻦ ﺗﺼﻮﺭﺍﺎ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺎ ﻭﺑﺄﺣﻮﺍﳍﺎ) .ﻣﺘﺤﻘﹼﻖ() ،(٢ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ
ﺍﻟﻌﻠﻢ ﺑﺜﺒﻮﺎ ﻟﻠﻘﻄﻊ ﺑﺄﻧﻪ) (٣ﻻ ﻋﻠﻢ ﲜﻤﻴﻊ ﺍﳊﻘﺎﺋﻖ.
) (١ﻗﻮﻟﻪ] :ﺃﺧﺬ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ[ ﻳﻌﲏ :ﻟﻮ ﻛﺎﻥ ﺍﻟﺴﺎﻣﻊ ﻋﺎِﻟﻤﺎﹰ ﺑﺎﻹﻧـﺴﺎﻥ ﻣـﻦ ﺣﻴـﺚ ﺇﻧـﻪ ﺟـﺴﻢ ،ﻳﻔﻴـﺪ ﺍﳊﻤـﻞ
ﺑﺎﳊﻴﻮﺍﻧﻴﺔ ،ﻭﻟﻮ ﻋﻠﻤﻪ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺣﻴﻮﺍﻥ ﻧﺎﻃﻖ ﻻ ﻳﻔﻴﺪ؛ ﻷﻥﹼ ﺍﳌﻮﺿﻮﻉ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﶈﻤﻮﻝ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﺘﺤﹼﻘﻖ[ ﺩﻋﻮﻯ ﺃ ﹼﻥ ½ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ¼ ﺗﺘﻀﻤﻦ ﺩﻋﻮﻯ ﺍﻟﻌﻠﻢ ﺑﺜﺒﻮﺕ ﺟﻨـﺴﻬﺎ ،ﻛﻤـﺎ ﺃﻥﹼ ﺩﻋـﻮﻯ
ﺍﻟﻌﻠﻢ ﺎ ﺗﺘﻀﻤﻦ ﺩﻋﻮﻯ ﺛﺒﻮﺕ ﺟﻨﺴﻬﺎ؛ ﺇﺫ ﺍﻟﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻣﻦ ﺍﳊﻘـﺎﺋﻖ ،ﺇ ﹼﻻ ﺃﻧـﻪ ﻗـﺼﺪ ﺍﻟـﺮﺩ ﻋﻠـﻰ ﻃﻮﺍﺋـﻒ
) (١ﺍﻗﻟﻮﻟﺴﻪﻮ:ﻓ ]ﺴﺃﻄﺧﺎﺋﺬﻴﺔﻣﻦﺻﺮﺣﻴﳛﺎﹰﺚ ،ﺇﻓﻧﻘﻪﺎ[ﻝﻳ:ﻌ½ﲏﺣ:ﻘﻟﺎﺋﻮﻖﻛﺍﺎﻷﻥﺷﺍﻴﻟﺎﺀﺴﺎﺛﻣﺎﺑﻊﺘﺔ¼ﻋﺎِﻟﻤﰲﹰﺎ ﺑﺣﺎﺪﻹﻧﺫﺍﺴﺎﺎﻥ ﻣﻣـﻊﻦﻗﻄﺣﻴﻊـﺍﻟﻨﺚﻈﺇﻧﺮـﻪﻋﻦﺟـﺗﻌﺴﻠﹼﻢﻖ ،ﺍﻳﻋﻔﺘﻴـﻘﺎﺪﺩﺍـﳊﺎﻤـﺭﺩﻞﺍ
ﺑﺎﻋﻠﻰﳊﻴﺍﻟﻮﺍﻌﻧﻨﻴﺎﺔﺩ،ﻳﺔﻭﻟﻭﻮﺍﻟﻌﻋﻨﻠﺪﻳﻤﻪﺔ،ﻣﻭﻦﻗﺎﺣﻝﻴ½ :ﺚﺍﻟﺇﻌﻧﻠﻪﻢﺣﻴﺎﻮﺍﻣﻥﺘ ﻧﺤﺎﻘﻃﻖﻖ¼ﻻﺭ ﺩﻳﺍﻔﻴﻋﺪﻠ؛ﻰ ﺍﻷﻟﻥﹼﻼﺃﺍﺩﳌﺭﻳﻮﺔ.ﺿﻮ٢ﻉ ١ﻳ"ﺸﻋﺘﻤﺼﺎﻞﻡ"ﻋ.ﻠﻰ ﺍﶈﻤﻮﻝ١٢ .
)) ((٣٢ﻗﻗﻮﻮﻟﻟﻪﻪ]] ::ﻟﻣﻠﺘﻘﺤﻄﹼﻘﻊﻖﺑ[ﺄﻧﺩﻪ[ﻋﻮﺣﻯﺎ ﺃﺻـﹼﻥﻠﻪ½ ﺃﺣﻥﹼﻘﺎﺍﺋﻟـﻖ ﺍﻼﻡﻷﺷﰲﻴﺎﻗﺀﻮﺛﻟﺎـﺑﻪﺘ:ﺔ¼½ﺗﺘﺣﻘـﻀﺎﺋﻤﻖﻦ ﺍﺩﻷﻋﺷﻮـﻴﻯﺎﺀﺍﻟ¼ﻌﻟﻠﻢﻼ ﺑﺳﺜـﺒﺘﻮﻐﺮﺍﺕﻕ،ﺟﻨﻓـﺴﺈﻬﻥﺎ،ﺭﻛﺟـﻤـﻊﺎﺍﺃﻟـﹼﻥﻀﺩﻤﻋـﲑﻮﺇﻯﱃ
ﺍﺍﻟﻌﻷﻠﺷﻢﻴﺎﺀﺎﺑ ﺗﺘﻼ ﺗﻀﻘﻤﺪﻳﻦﺮﺩﻣﻋـﻮﻀﺎﻯ ﺛﺒﻑ،ﻮﺕﺻـﺎﺟﺭﻨ ﺍﺴﳌﻬﺎﻌ؛ـ ﺇﲎﺫ :ﺍﻟ½ﺍﻌﻟﻠﻌﻠﻢـﻢﺣﻘﻴﲜﻘﺔﻤﻴـﻣﻊﻦ ﺍﺍﳊﳊﻘﻘــﺎﺎﺋﺋﻖﻖ،ﻣﺘﺇﻻﹼﺤﻘﹼﺃـﻧـﻖﻪ¼ﻗ،ـﻭﺼﻫﺪـ ﺍﺬﻟﺍـﺑﺮﺎﺩﻃـﻋﻠﻞـﻰﻭﺇﺫﺍﻃﻮﻗﺍـﺋـﺪﺭﻧﻒﺎ
ﺍ½ﻟﺍﻟﺜﺴﺒﻮﻮﻓﺴﺕ¼ﻄﺎﺋﻴﺻﺔ ﺢ ﺍﺻﺮﳌﻌﳛﺎﹰﲎ ،،ﻓﻭﻘﺎﺫﻟﻝ:ﻚ½ﻟﻮﺣﻘﺎﺿﺋﻮﻖﺡﺍ ﺍﻟﻷﻔﺷﺮﻴﺎﻕﺀ ﺑﺛﺎﺑﺘﲔﺔﻗ¼ﻮﻟﰲﻚ:ﺣﺪ½ﻋﺫﻠﺍﻤﺎﺖﻣﻊ ﻗﲨﻴﻄـﻊﻊ ﺍﺍﻟﻨﳊﻈﻘﺮـﺎﺋﻋﻖﻦ¼ﺗ،ﻌﹼﻠﻭﻗﻖﻮﺍﻟـﻋﺘﻘﻚﺎ:ﺩ½ﻋـﻠﺎﻤـﺭﺩﺍﺖ
ﺛﻋﺒﻠﻮﻰﺕﺍﻟﻌﻨﺎﲨﺩﻴﻳﺔﻊ ﺍﻭﺍﻟﳊﻌﻨﻘﺎﺪﺋﻳﺔﻖ،¼،ﻭﻗﻭﺎﻳﺮﻝ:ﺩ ½ﻋﺍﻠﻟﻴﻌﻪﻠ ﺃﻢﻧﻪﺇﺎﻥﻣﺘﺃﺭﺤﻳﻘﺪﻖﻋ¼ﺪﺭﻡﺩﺍﺍﻟﻌﻋﻠﻠﻢﻰﺑﺍﺎﻟﻼﳉﺃﻤﺩﻴﺭﻳﻊﺔﺗ.ﻔ٢ﺼﻴ١ﻼﹰ"،ﻋﻓﻤﺼﺎﺴﻡﹼﻠ".ﻢ .ﻭﻻ ﻳﻀ ﺮﻧﺎ ﻷﻧﻪ ﻏـﲑ
) (٣ﻗﻣﻮﺮﺍﻟﻪﺩ:ﻭ]ﻟﺇﻠﻥﻘ ﺃﻄﺭﻳﻊﺪﺑﺄﺇﻧﻪ[ﲨﺎﺣﻻﹰﺎ،ﺻﻓـﻠﻤﻪﻤﻨﺃﻮﹼﻥ ﺍﻉﻟ،ـ ﻓﻼﺈﻡﻥﹼ ﻗﰲﻮﻟﻗﻨﻮﺎﻟ:ـﻪ½:ﺣ½ﻘﺎﺣﺋﻘـﻖﺎﺋﺍﻖﻷ ﺍﺷﻴﻷﺎﺀﺷـﺛﻴﺎﺎﺑﺀﺘﺔ¼¼ﻟ،ﻼﻳﺘﺳـﺘﻀﻐﻤﺮﺍﻦ ﺍﻕﻟ،ﻌﻠﻓـﻢﺈ ﺍﻥﻹﺭﺟﲨــﺎﻊ ﺍﱄﹼﻟـﺑـﺎﻀﻤﳉﲑﻤﺇﻴﻊﱃ،
ﺍﻭﻷﻗﺪﺷﻴﺎﺳﺀﺒﺑﻖﻼﺃ ﺗﹼﻥﻘﺍﺪﻳﳌﺮﺮﺍﻣﺩـﻣﺎﻀﺎﻧﻌﺘﻑﻘ،ﺪﻩﺻـﺎﺣﺭﻘﺎﺍﺋﻖﳌﻌﺍـﻷﲎ:ﺷﻴﺎ½ﺍﺀﻟ،ﻌﻠﻓـﻴﻢﻜﻮﻥﲜﻤﻣﻴـﻌﻠﻊﻮﺍﻣﹰﺎﳊﻟﻨﻘﺎـﺎﺍﺋﻟﺒﺘﻖﺔﻣ،ﺘﺤﻛﻘﹼﺬـﺍﻖ¼ﰲ"،ﺍﻭﻫـﳋﻴﺬﺎﺍﱄﺑﺎ".ﻃـ٢ﻞ١ﻭﺇﺫﺍ ﻗـ ﺪﺭﻧﺎ
½ﺍﻟﺜﺒﻮﺕ¼ ﺻ ﺢ ﺍﳌﻌﲎ ،ﻭﺫﻟﻚ ﻟﻮﺿﻮﺡ ﺍﻟﻔﺮﻕ ﺑﲔ ﻗﻮﻟﻚ½ :ﻋﻠﻤﺖ ﲨﻴﻊ ﺍﳊﻘـﺎﺋﻖ¼ ،ﻭﻗﻮﻟـﻚ½ :ﻋﻠﻤـﺖ
ﺛﺒﻮﺕ ﲨﻴﻊ ﺍﳊﻘﺎﺋﻖ¼ ،ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﺑﺎﳉﻤﻴﻊ ﺗﻔﺼﻴﻼﹰ ،ﻓﻤﺴﻠﹼﻢ .ﻭﻻ ﻳﻀ ﺮﻧﺎ ﻷﻧﻪ ﻏﲑ
ﻣﺮﺍﺩ ﻭ ﺇﻥ ﺃﺭﻳﺪ ﺇﲨﺎﻻﹰ ،ﻓﻤﻤﻨﻮﻉ ،ﻓﺈ ﹼﻥ ﻗﻮﻟﻨﺎ½ :ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ¼ ،ﻳﺘﻀ ﻤﻦ ﺍﻟﻌﻠﻢ ﺍﻹﲨـﺎﱄﹼ ﺑـﺎﳉﻤﻴﻊ،
ﻭﻗﺪ ﺳﺒﻖ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﺎ ﻧﻌﺘﻘﺪﻩ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ،ﻓﻴﻜﻮﻥ ﻣﻌﻠﻮﻣﹰﺎ ﻟﻨﺎ ﺍﻟﺒﺘﺔ ،ﻛﺬﺍ ﰲ "ﺍﳋﻴﺎﱄ"١٢ .
! "٦٥
ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺍﳉﻨﺲ) (١ﺭ ﺩﺍ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻧﻪ ﻻ ﺛﺒﻮﺕ ﻟﺸﻲﺀ ﻣﻦ#
ﺍﳊﻘﺎﺋﻖ ،ﻭﻻ ﻋﻠﻢ ﺑﺜﺒﻮﺕ ﺣﻘﻴﻘﺔ ،ﻭﻻ ﺑﻌﺪﻡ ﺛﺒﻮﺎ) .ﺧﻼﻓﹰﺎ ﻟﻠ ﺴﻮﻓﺴﻄﺎﺋﻴﺔ()(٢
ﻓﺈﻥﱠ ﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻜﺮ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ،ﻭﻳﺰﻋﻢ ﺃﺎ ﺃﻭﻫﺎﻡ ﻭﺧﻴﺎﻻﺕ ﺑﺎﻃﻠﺔ ،ﻭﻫﻢ
ﺍﻟِﻌﻨﺎﺩِﻳﺔ) ،(٣ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻜﺮ ﺛﺒﻮﺎ) ،(٤ﻭﻳﺰﻋﻢ) (٥ﺃﺎ ﺗﺎﺑﻌﺔ ﻟﻼﻋﺘﻘﺎﺩ ،ﺣﺘﻰ ﺇﻥ
ﺍﻋﺘﻘﺪﻧﺎ ﺍﻟﺸﻲﺀ ﺟﻮﻫﺮﺍﹰ ﻓﺠﻮﻫﺮ ،ﺃﻭ ﻋﺮﺿﺎﹰ ﻓﻌﺮﺽ ،ﺃﻭ ﻗﺪﳝﺎﹰ ﻓﻘﺪﱘ ،ﺃﻭ ﺣﺎﺩﺛﺎﹰ
ﻓﺤﺎﺩﺙ ،ﻭﻫﻢ ﺍﻟِﻌﻨﺪِﻳﺔ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻜﺮ ﺍﻟﻌﻠﻢ ﺑﺜﺒﻮﺕ ﺷﻲﺀ ﻭﻻ ﺛﺒﻮﺗﻪ ،ﻭﻳﺰﻋﻢ ﺃﻧﻪ
) (١ﻗﻮﻟﻪ] :ﺍﳉﻨﺲ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ½ :ﺣﻘـﺎﺋﻖ ﺍﻷﺷـﻴﺎﺀ ﺛﺎﺑﺘـﺔ¼ ﺟـﻨﺲ ﺣﻘـﺎﺋﻖ ﺍﻷﺷـﻴﺎﺀ ﺛﺎﺑﺘـﺔ ،ﻭﺍﻟﻌﻠـﻢ
ﺑﺬﻟﻚ ﺍﳉﻨﺲ ﻣﺘﺤﹼﻘﻖ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺿﻤﻦ ﻓﺮﺩ ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ ،ﻓﺤﻴﻨﺌـﺬ ﻳﺮﺟـﻊ ﺇﱃ ﺍﻹﳚـﺎﺏ ﺍﳉﺰﺋـﻲ،
ﻭﺫﻟﻚ ﻛﺎﻑٍ ﰲ ﺍﻟﺮ ﺩ ﻋﻠﻰ ﺍﳋﺼﻢ؛ ﻷﻧﻪ ﻳﺪﻋﻲ ﺍﻟﺴﻠﺐ ﺍﻟﻜﻠﻲ ﰲ ﺍﳌﻘﺎﻣﲔ" ١٢ .ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ".
) (٢ﻗﻮﻟﻪ] :ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﺔ[ ﺯﻋﻢ ﻗﻮﻡ ﺃﻥﱠ ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﺔ ﻛﺎﻧﺖ ﻃﺎﺋﻔﹰﺔ ﻳﺘﺸﻌﺒﻮﻥ ﺇﱃ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ ،ﻭﺍﶈﻘﹼﻘﻮﻥ
ﻣﻨﻌﻮﻩ ﻭﻗﺎﻟﻮﺍ :ﻻ ﳝﻜﻦ ﻋﻦ ﻋﺎﻗﻞ ﺃﻥ ﻳﻘﻮﻝ ﺬﻩ ﺍﳌﺬﺍﻫﺐ ،ﺑﻞ ﻛ ﹼﻞ ﻏﺎﻟﻂ ﺳﻮﻓﺴﻄﺎﺋ ﻲ ﰲ ﻣﻮﺿﻊ ﻏﻠﻄﻪ،
ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﺍﺷﺘﻘﺎﻕ ﺍﲰﻪ ﻣﻦ ½ﺳﻮﻓﺎ¼ ،ﻭ½ﺇﺳﻄﺎ¼ ،ﻛﺬﺍ ﰲ "ﺗﻠﺨﻴﺺ ﺍﳌﻠﺨﺺ"" ١٢ .ﺭﻣﻀﺎﻥ ﺁﻓﻨﺪﻱ".
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻌﻨﺎﺩﻳﺔ[ ﲰﻮﺍ ﺑﺬﻟﻚ؛ ﻷﻢ ﻳﻨﻜﺮﻭﻥ ﺍﳊ ﻖ ﻋﻨﺎﺩﹰﺍ ،ﻭﺍﻟﻔـﺮﻕ ﺑـﲔ ﻣـﺬﻫﺐ ﺍﻟﻌﻨﺎﺩﻳـﺔ ﻭﺍﻟﻌﻨﺪﻳـﺔ ،ﺃﻥﹼ
ﺍﻟﻌﻨﺎﺩﻳﺔ ﻳﻨﻜﺮﻭﻥ ﺛﺒﻮﺕ ﺍﳊﻘﺎﺋﻖ ﻭﲤﻴﻴﺰﻫﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻣﻄﻠﻘﹰﺎ ﺑﺘﺒﻌﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺑﺪﻭﻧﻪ ،ﻭﺍﻟﻌﻨﺪﻳﺔ ﻳﻨﻜﺮﻭﻥ
ﺛﺒﻮﺎ ﻭﲤﻴﻴﺰﻫﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮﻋﻦ ﺍﻋﺘﻘﺎﺩﻧﺎ ،ﻳﻌﲏ :ﻟﻮ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﺭﺗﻔﻌـﺖ
ﺍﳊﻘﺎﺋﻖ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻟﻜﻨﻬﻢ ﻳﻘﻮﻟﻮﻥ :ﺑﺜﺒﻮﺎ ﻭﺗﻘﺮﺭﻫﺎ ﻓﻴﻬﺎ ﺑﺘﺒﻌﻴﺔ ﺍﻻﻋﺘﻘـﺎﺩﺍﺕ ﺃﻭ ﺑﺘﻮ ﺳـﻄﻬﺎ ،ﻛـﺬﺍ ﰲ
"ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﺛﺒﻮﺎ[ ﺃﻱ :ﺗﻘﺮﺭﻫﺎ ،ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ :ﻣﺬﻫﺐ ﻛﻞﹼ ﻗﻮﻡ ﺣﻖ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ،ﻭﺑﺎﻃـﻞ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ
ﺧﺼﻤﻪ ،ﻗﺎﻟﻪ ﺍﳋﻴﺎﱄ .ﻭﺇﳕـﺎ ﲰـﻮﺍ ﺑــ½ﺍﻟﻌﻨﺪﻳـﺔ¼؛ ﻷﹼـﻢ ﻳﺰﻋﻤـﻮﻥ ﺃﻥﹼ ﺣﻘﻴﻘـﺔ ﺍﻟـﺸﻲﺀ ﻣـﺎ ﻫـﻮ ﻋﻨـﺪ
ﺍﳌﻌﺘﻘﺪ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻳﺰﻋﻢ[ ﺍﻟﺰﻋﻢ ﻳﻄﻠﻖ ﳌﻌﺎ ٍﻥ ،ﻣﻨﻬﺎ ﺍﻟﻈﻦ ،ﻳﻘﺎﻝ½ :ﺯﻋﻤـﲏ ﻻ ﺃﻭﺩﻩ¼ ،ﺃﻱ :ﻇـﻨﲏ ...ﺇﱁ ﻭﺃﻛﺜـﺮ ﻣـﺎ
ﻳﺴﺘﻌﻤﻞ ﻓﻴﻤﺎ ﻛﺎﻥ ﺑﺎﻃ ﹰﻼ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﻮ ﹰﻻ ﺃﻭ ﺍﻋﺘﻘﺎﺩﺍﹰ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻫﺎﻫﻨﺎ ﺍﻟﻘﻮﻝ؛ ﺇﺫ ﺍﻟﺸﺎ ﻙ ﻟﻴﺲ ﻟﻪ ﺍﻋﺘﻘﺎﺩ
!٦٦ ﻭﻻ ﻇﻦ ،ﻓﻤﻌﲎ ﻳﺰﻋﻢ ﻳﻘﻮﻝ :ﺑﺎﻃﻼﹰ"١٢ .
ﺷﺎﻙ ،ﻭﺷﺎ ﻙ ﰲ ﺃﻧﻪ ﺷﺎﻙ ﻭﻫﻠﹼﻢ ﺟﺮﺍ ،ﻭﻫﻢ ﺍﻟﻼﺃ ﺩ ِﺭﻳﺔ) .(١ﻭﻟﻨﺎ ﲢﻘﻴﻘﺎﹰ) (٢ﺃﻧﺎ#
ﳒﺰﻡ) (٣ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﺜﺒﻮﺕ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻟﻌﻴﺎﻥ) ،(٤ﻭﺑﻌﻀﻬﺎ ﺑﺎﻟﺒﻴﺎﻥ)،(٥
ﻭﺇﻟﺰﺍﻣﺎﹰ) (٦ﺃﻧﻪ ﺇﻥ ﱂ ﻳﺘﺤﻘﹼﻖ ﻧﻔﻲ ﺍﻷﺷﻴﺎﺀ ﻓﻘﺪ ﺛﺒﺖ) ،(٧ﻭﺇﻥ ﲢﹼﻘﻖ ﻓﺎﻟﻨﻔﻲ ﺣﻘﻴﻘﺔ
ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﻟﻜﻮﻧﻪ ﻧﻮﻋﺎﹰ ﻣﻦ ﺍﳊﻜﻢ) ،(٨ﻓﻘﺪ ﺛﺒﺖ ﺷﻲﺀ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ،ﻓﻠﻢ
ﻳﺼﺢ ﻧﻔﻴﻬﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻭﻻ ﳜﻔﻰ ﺃﻧﻪ ﺇﻧﻤﺎ ﻳﺘﻢ ﻋﻠﻰ½ﺍﻟِﻌﻨﺎﺩِﻳﺔ)........... (٩
) (١ﻗﻮﻟﻪ] :ﺍﻟﻼﺃﺩﺭﻳﺔ[ ﲰﻮﺍ ﺎ ﻟﻘﻮﳍﻢ½ :ﻻ ﺃﺩﺭﻱ¼ ،ﻭﻫﻢ ﺭﺋﻴﺲ ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﲢﻘﻴﻘﺎﹰ[ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺘﺤﻘﻴﻘ ﻲ ﻣﺎ ﻳ ﺪﻋﻲ ﺍﳌﺴﺘﺪ ﹼﻝ ﺃﻥﹼ ﻣﻘﺪﻣﺎﺗﻪ ﺻﺎﺩﻗﺔ١٢ .
) (٣ﻗﻮﻟﻪ] :ﳒﺰﻡ[ ﺩﻓﻊ ﺷﺒﻬﺔ ﺍﻟﻼﺃﺩﺭﻳﺔ ﻇﺎﻫﺮ ،ﺃﻣﺎ ﺩﻓﻊ ﺷﺒﻬﺔ ﺍﻟﻌﻨﺎﺩﻳﺔ ﻭﺍﻟﻌﻨﺪﻳﺔ ﻓﻸﻥﹼ ﺍﳉﺰﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﺜﺒﻮﺕ
ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﻟﻌﻴﺎﻥ ﺃﻭ ﺍﻟﺒﻴﺎﻥ ﻳﻮﺟﺐ ﺛﺒﻮﺗﻪ" ١٢ .ﻋﺼﺎﻡ".
) (٤ﻗﻮﻟﻪ] :ﺑﺎﻟﻌﻴﺎﻥ[ ﺃﻱ :ﺑﺈﺣﺪﻯ ﺍﳊﻮﺍﺱ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﻫﻲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻛﺤﺮﺍﺭﺓ ﺍﻟﻨﺎﺭ ﻭﺑﺮﻭﺩﺓ ﺍﳌﺎﺀ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﺎﻟﺒﻴﺎﻥ[ ﺃﻱ :ﺑﺈﻗﺎﻣﺔ ﺍﻟﱪﺍﻫﲔ ﺍﻟﻘﺎﻃﻌﺔ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺇﻟﺰﺍﻣﺎ[ ﺍﻟﺪﻟﻴﻞ ﺍﻹﻟﺰﺍﻣ ﻲ ﻣﺎ ﻳﻜﻮﻥ ﻣﻘ ﺪﻣﺎﺗﻪ ﻣﺴﹼﻠﻤﺔ ﻋﻨﺪ ﺍﳋﺼﻢ ﻻ ﺍﳌﺴﺘﺪ ﹼﻝ ،ﻭﺍﳌﻄﻠﻮﺏ ﻣﻨﻪ ﺇﻟـﺰﺍﻡ ﺍﳋـﺼﻢ
ﻓﺤﺴﺐ ،ﲞﻼﻑ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺘﺤﻘﻴﻘ ﻲ ﻓﺈﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺇﺛﺒﺎﺕ ﺍﳊﻖ ﻭﺇﻥ ﺣﺼﻞ ﰲ ﺿﻤﻨﻪ ﺇﻟﺰﺍﻡ ﺍﳋﺼﻢ١٢ .
) (٧ﻗﻮﻟﻪ] :ﻓﻘﺪ ﺛﺒﺖ[ ﺃﻱ :ﺇﻥ ﱂ ﻳﺘﺤﹼﻘﻖ ﻧﻔﻲ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻳﻌﲏ :ﺇﻥ ﱂ ﻳﺼﺪﻕ ﻧﻔﻲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻟـﺼﺪﻕ ﺛﺒـﻮﺕ
ﺑﻌﻀﻬﺎ ،ﻭﺇ ﹼﻻ ﻳﻠﺰﻡ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻘﻴﻀﲔ .ﻭﺗﻔﺼﻴﻠﻪ ﺃ ﹼﻥ ﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﹼﻠﻴﺔ ﻧﻘﻴﻀﻬﺎ ﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴـﺔ ،ﻓـﺈﺫﺍ ﱂ ﺗـﺼﺪﻕ ﺍﻟـﺴﺎﻟﺒﺔ
ﺍﻟﻜﻠﻴﺔ ﺃﻱ :ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺖ ﻟﺼﺪﻕ ﻧﻘﻴﻀﻬﺎ ﺃﻱ :ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺖ ﻭﻫﻲ ﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ١٢ .
) (٨ﻗﻮﻟﻪ] :ﻧﻮﻋﺎ ﻣﻦ ﺍﳊﻜﻢ[ ﻭﺍﳊﻜﻢ ﻗﺴﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﻟﻜﻮﻧﻪ ﺗﺼﺪﻳﻘﺎ ﻭﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻜﻴﻔﻴـﺎﺕ ﺍﻟﻨﻔـﺴﺎﻧﻴﺔ ﻭﻫـﻮ
ﻗﺴﻢ ﻣﻦ ﻣﻄﻠﻖ ﺍﻟﻜﻴﻒ ﺍﻟﺬﻱ ﻫﻮ ﻗﺴﻢ ﻣﻦ ﺍﻟﻌﺮﺽ ﺍﻟﺬﻱ ﻫـﻮ ﻗـﺴﻢ ﻣـﻦ ﺍﳌﻤﻜـﻦ ﺍﻟـﺬﻱ ﻫـﻮ ﻗـﺴﻢ ﻣـﻦ
ﺍﳌﻮﺟﻮﺩ ﻛﺬﺍ ﰲ "ﺭﻣﻀﺎﻥ ﺁﻓﻨﺪﻱ"١٢ .
) (٩ﻗﻮﻟﻪ] :ﻳﺘ ﻢ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺩﻳﺔ[ ﻓﺈﹼﻢ ﻳﻨﻜﺮﻭﻥ ﺛﺒﻮﺕ ﺍﻷﺷﻴﺎﺀ ﻣﻄﻠﻘﺎ ،ﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻼﺃﺩﺭﻳﺔ ﻓﻼ ﻳﺘ ﻢ ﻓﺈﹼﻢ ﻳﻨﻜﺮﻭﻥ
ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﻨﻔﻲ ﻛﻠﻴﻬﻤﺎ ،ﻭﻳﺰﻋﻤﻮﻥ ﺃﹼﻢ ﺷﺎﻛﹼﻮﻥ .ﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻌﻨﺪﻳﺔ ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﺘﻢ ﻓﺈﹼﻢ ﻳﻨﻜـﺮﻭﻥ ﺛﺒـﻮﺕ
ﺍﻷﺷﻴﺎﺀ ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻴﻘﺎﻝ ﳍﻢ :ﺇﻥ ﱂ ﻳﺘﺤﻘﹼﻖ ﻧﻔﻲ ﺛﺒﻮﺕ ﺍﻷﺷـﻴﺎﺀ ﰲ ﻧﻔـﺴﻬﺎ ﻓﻘـﺪ ﺛﺒـﺖ،
ﻭﺇﻥ ﲢﹼﻘﻖ ﻓﺎﻟﻨﻔﻲ ﺣﻘﻴﻘﺔ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ،ﻭﻳﺘﺄﻳﺪ ﻫﺬﺍ ﲟﺎ ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ﺭﲪﻪ ﺍﷲ ﰲ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ"١٢ .
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ﻗﺎﻟﻮﺍ) :(١ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﻣﻨﻬﺎ ﺣﺴﻴﺎﺕ ،ﻭﺍﳊ ﺲ ﻗﺪ ﻳﻐﻠﻂ ﻛﺜﲑﹰﺍ) ،(٢ﻛﺎﻷﺣﻮﻝ#
ﻳﺮﻯ ﺍﻟﻮﺍﺣﺪ ﺍﺛﻨﲔ ،ﻭﺍﻟﺼﻔﺮﺍﻭﻱ ﻗﺪ ﳚﺪ ﺍﳊﻠﻮ ﻣﺮﺍ) ،(٣ﻭﻣﻨﻬﺎ ﺑﺪﻳﻬﻴﺎﺕ ،ﻭﻗﺪ
ﺗﻘﻊ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ) ،(٤ﻭﺗﻌﺮﺽ ﺎ ﺷﺒﻪ ﻳﻔﺘﻘﺮ ﰲ ﺣﻠﹼﻬﺎ ﺇﱃ ﺃﻧﻈﺎﺭ ﺩﻗﻴﻘﺔ،
ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﻓﺮﻉ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ) ،(٥ﻓﻔﺴﺎﺩﻫﺎ ﻓﺴﺎﺩﻫﺎ ،ﻭﳍﺬﺍ ﻛﺜﺮ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ
ﺍﻟﻌﻘﻼﺀ .ﻗﻠﻨﺎ) :(٦ﻏﹶﹶﻠﻂﹸ ﺍ ِﳊ ﺲ ﰲ ﺍﻟﺒﻌﺾ ﻷﺳﺒﺎﺏ ﺟﺰﺋﻴﺔ ﻻ ﻳﻨﺎﰲ ﺍﳉﺰﻡ ﺑﺎﻟﺒﻌﺾ
) (١ﻗﻮﻟﻪ] :ﻗﺎﻟﻮﺍ[ ﺃﻱ :ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻳﻐﻠﻂ ﻛﺜﲑﺍﹰ[ ﻓﻼ ﺣﻜﻢ ﻟـﻪ ﰲ ﺍﻟﻜﻠﹼﻴـﺎﺕ ﻭﻻ ﰲ ﺍﳉﺰﺋﻴـﺎﺕ ،ﺃﻣـﺎ ﺍﻟﻜﹼﻠﻴـﺎﺕ ﻓﻠﻌـﺪﻡ ﺗﻌﻠﹼـﻖ ﺍﳊـﺲ
ﲜﻤﻴﻊ ﺃﻓﺮﺍﺩﻫﺎ؛ ﻷ ﹼﻥ ﺍﳊﺲ ﻻ ﻳﺪﺭﻙ ﻣﺜﻼﹰ ﺇ ﹼﻻ ﻫﺬﻩ ﺍﻟﻨﺎﺭ ﺃﻭ ﺗﻠـﻚ ﺍﻟﻨـﺎﺭ ،ﻻ ﲨﻴـﻊ ﺍﻟـﻨﲑﺍﻥ ﺍﳌﻮﺟـﻮﺩﺓ ﰲ
ﺍﳋﺎﺭﺝ ،ﻭﺃﻣﺎ ﰲ ﺍﳉﺰﺋﻴﺎﺕ ﻓﻸﻥﹼ ﺍﳊ ﺲ ﺭﲟﺎ ﺗﺪﺭﻛﻬﺎ ﳏﺴﻮﺳﺔ ،ﻭﻟﻴﺴﺖ ﲟﺤﺴﻮﺳﺔ ﺣﻘﻴﻘﺔ ،ﻛﻤﺎ ﺃﻧﺎ
ﻧﺮﻯ ﺍﻟﺜﻠﺞ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﺽ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﺑﺄﺑﻴﺾ ﺃﺻ ﹰﻼ ،ﻓﺈﻧﺎ ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎﻩ ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﻣﺮﻛﹼﺐ ﻣﻦ ﺃﺟﺰﺍﺀ ﺷـﻔﺎﻓﺔ
ﻻ ﻟﻮﻥ ﳍﺎ١٢ .
) (٣ﻗﻮﻟﻪ] :ﳚﺪ ﺍﳊﻠﻮ ﻣ ﺮﺍ[ ﺍﻟﺬﻱ ﻳﺘﺒﺎﺩﺭ ِﻣﻤﺎ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" ﺃﻧﻪ ﺩﻟﻴﻞ ﻟﻠﻌﻨﺪﻳﺔ ﻧ ﺼﻪ ﺑﻌﺪ ﺫﻛـﺮ ﺍﻟـﺪﻟﻴﻞ،
ﻓﺪﻝﹼ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳌﻌﺎﱐ ﺗﺎﺑﻌﺔ ﻟﻺﺩﺭﺍﻛﺎﺕ١٢ .
ﻗﻮﻟﻪ] :ﺗﻘﻊ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ[ ﺃﻱ :ﺍﻟﺒﺪﻳﻬﻴﺎﺕ ﻟﻮ ﻛﺎﻧﺖ ﺛﺎﺑﺘﺔ ﹶﻟﻤﺎ ﻭﻗﻌﺖ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓـﺎﺕ ،ﻟﻜﻨﻬـﺎ ﻭﻗﻌـﺖ )(٤
ﻓﺎﻟﺒﺪﻳﻬﻴﺎﺕ ﻟﻴﺴﺖ ﺑﺜﺎﺑﺘﺔ١٢ . )(٥
)(٦
ﻗﻮﻟﻪ] :ﻓﺮﻉ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ[ ﻷﻥﹼ ﺍﻟﻨﻈﺮ ﻱ ﻻ ﺑ ﺪ ﺃﻥ ﺗﻨﺘﻬﻲ ﺳﻠﺴﻠﺔ ﺍﻛﺘﺴﺎﺑﻪ ﺇﱃ ﺍﻟﻀﺮﻭﺭ ﻱ ،ﻭﺇﻻﹼ ﻳﻠﺰﻡ ﺍﻟﺪﻭﺭ
ﺃﻭ ﺍﻟﺘﺴﻠﺴﻞ١٢ .
ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ[ ﺇﺛﺒﺎﺕ ﻟﻠﻤﻘ ﺪﻣﺔ ﺍﳌﻤﻨﻮﻋﺔ ﺑﻘﻮﻟﻨﺎ½ :ﻏﻠﻂ ﺍﳊﺲ ...ﺁﻩ¼ .ﻓـﺈﻥﹼ ﺍﻟﻼﺃﺩﺭﻳـﺔ ﹶﻟﻤـﺎ ﲤـ ﺴﻜﻮﺍ ﺑـﺄﻥﹼ
ﺍﳊ ﺲ ﻗﺪ ﻳﻐﻠﻂ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺩ ،ﻭﻣﱴ ﻛﺎﻥ ﻛﺬﻟﻚ ﳚﻮﺯ ﺃﻥ ﻳﻐﻠﻂ ﰲ ﲨﻴﻌﻬﺎ ﻓﻼ ﻳﻜﻮﻥ ﻣﻔﻴﺪﹰﺍ ﻟﻠﻌﻠﻢ،
ﻭﻣﻨﻊ ﺍﻟﺸﺎﺭﺡ ﺍﻟﻌﻼﹼﻣﺔ ﻛﱪﻯ ﺍﻟﻘﻴﺎﺱ ،ﺑﺄﻧﺎ ﻻ ﻧﺴﻠﹼﻢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻏﺎﻟﻄﺎﹰ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺩ ﻳﻠﺰﻡ ﺟـﻮﺍﺯ ﻏﻠﻄـﻪ
ﰲ ﲨﻴﻌﻬﺎ ،ﻓﺈ ﹼﻥ ﺍﻟﻐﻠﻂ ﰲ ﺍﻟﺒﻌﺾ ﺇﻧﻤﺎ ﻫﻮ ﻷﺳﺒﺎﺏ ﺟﺰﺋﻴﺔ ،ﻭﻫﻮ ﻻ ﻳﻨﺎﰲ ﺍﳉـﺰﻡ ﰲ ﺑﻌـﺾ ﺁﺧـﺮ ﺑـﺴﺒﺐ
ﺍﻧﺘﻔﺎﺀ ﲨﻴﻊ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺟﺒﺔ ﻟﻪ ،ﻣﻠﺘﻘﻂ ﻣﻦ "ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ""١٢ .
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ﺑﺎﻧﺘﻔﺎﺀ ﺃﺳﺒﺎﺏ ﺍﻟﻐﻠﻂ ،ﻭﺍﻻﺧﺘﻼﻓﺎﺕ) (١ﰲ ﺍﻟﺒﺪﻳﻬ ﻲ ﻟﻌﺪﻡ ﺍﻹﻟﻒ ﻭﺍﻟﻌﺎﺩﺓ ﺃﻭ#
ﳋﻔﺎﺀ ﰲ ﺍﻟﺘﺼ ﻮﺭ ﻻ ﻳﻨﺎﰲ ﺍﻟﺒﺪﺍﻫﺔ ،ﻭﻛﺜﺮﺓ ﺍﻻﺧﺘﻼﻑ ﻟﻔﺴﺎﺩ ﺍﻷﻧﻈﺎﺭ ﻻ ﺗﻨﺎﰲ
ﺣﻘﹼﻴﺔ ﺑﻌﺾ ﺍﻟﻨﻈﺮﻳﺎﺕ ،ﻭﺍﳊﻖ ﺃﻧﻪ ﻻ ﻃﺮﻳﻖ ﺇﱃ ﺍﳌﻨﺎ ﹶﻇﺮﺓ) (٢ﻣﻌﻬﻢ ،ﺧﺼﻮﺻﹰﺎ
ﻣﻊ ﺍﻟﻼﺃﺩﺭﻳﺔ؛ ﻷﻢ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﲟﻌﻠﻮ ٍﻡ ﻟﻴﺜﺒﺖ ﺑﻪ ﳎﻬﻮﻝ ،ﺑﻞ ﺍﻟﻄﺮﻳﻖ
ﺗﻌﺬﻳﺒﻬﻢ ﺑﺎﻟﻨﺎﺭ ،ﻟﻴﻌﺘﺮﻓﻮﺍ ) ( ٣ﺃﻭ ﳛﺘﺮﻗﻮﺍ ) .( ٤ﻭ½ﺳﻮﻓﺴﻄﺎ¼ ﺍﺳﻢ ﻟﻠﺤﻜﻤﺔ
ﺍﳌﻤ ﻮﻫﺔ ،ﻭﺍﻟﻌﻠﻢ ﺍﳌﺰﺧﺮﻑ)(٥؛ ﻷﻥﹼ ½ﺳﻮﻓﺎ¼ ﻣﻌﻨﺎﻩ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ،ﻭ½ﺍﺳﻄﺎ¼
ﻣﻌﻨﺎﻩ ﺍﳌﺰﺧﺮﻑ ﻭﺍﻟﻐﻠﻂ ،ﻭﻣﻨﻪ ﺍﺷﺘﻘﹼﺖ ﺍﻟﺴﻔﺴﻄﺔ ،ﻛﻤﺎ ﺍﺷﺘﻘﹼﺖ ﺍﻟﻔﻠﺴﻔﺔ ﻣﻦ
½ﻓﻴﻼﺳﻮﻑ¼ ،ﺃﻱ :ﳏﺐ ﺍﳊﻜﻤﺔ) .ﻭﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ() (٦ﻭﻫﻮ ِﺻﻔﹶﺔ ﻳﺘﺠﹼﻠﻰ ﺎ
ﺍﳌﺬﻛﻮﺭ ِﻟ ﻤﻦ ﻗﺎﻣﺖ ﻫﻲ ﺑﻪ ،ﺃﻱ :ﻳﺘﻀﺢ ﻭﻳﻈﻬﺮ ﻣﺎ ﻳﺬﻛﺮ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻌﺒﺮ
) (١ﻗﻮﻟﻪ] :ﻭﺍﻻﺧﺘﻼﻓﺎﺕ[ ﺟﻮﺍﺏ ﻋﻦ ﻗﻮﳍﻢ :ﻣﻨﻬﺎ ﺑﺪﻳﻬﻴﺎﺕ ﻭﻗﺪ ﺗﻘﻊ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﻃﺮﻳﻖ ﺇﱃ ﺍﳌﻨﺎﻇﺮﺓ[ ﻷ ﹼﻥ ﺍﳌﻨﺎﻇﺮﺓ ﻹﻓـﺎﺩﺓ ﺍﻬـﻮﻝ ﺑـﺎﳌﻌﻠﻮﻡ ،ﻭﺍﻟﺴﻮﻓـﺴﻄﺎﺋﻴﺔ ﻻ ﻳﻌﺘﺮﻓـﻮﻥ
ﲟﻌﻠﻮﻡ ﺣﱴ ﻳﺜﺒﺖ ﺑﻪ ﳎﻬﻮﻝ ،ﻓﺎﻹﺷﺘﻐﺎﻝ ﺑﺎﳌﻨﺎﻇﺮﺓ ﻻ ﻳﻔﻴﺪ ﺷﻴﺌﺎﹰ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻟﻴﻌﺘﺮﻓﻮﺍ[ ﲝﻘﻴﻘﺔ ﺍﻷﱂ ﻭﺍﻟﻠ ﹼﺬﺓ ،ﻭﺍﻟﺘﻤﻴﺰ ﺑﻴﻨﻬﻤﺎ ﺑﺄﻥﹼ ﺍﻷ ﻭﻝ ﻣﻦ ﺍﳊﺴﻴﺎﺕ ﻭﺍﻟﺜﺎﱐ ﻣﻦ ﺍﶈﺴﻮﺳﺎﺕ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﻭ ﳛﺘﺮﻗﻮﺍ[ ﺃﻱ :ﺇﻥ ﺃﺑﻮﺍ ﺃﻭﺟﻌﻮﺍ ﺑﺎﻟﻨﺎﺭ ،ﻭﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺇﻟﺰﺍﻣﻬﻢ ـﺬﺍ ﺍﻟﻄﺮﻳـﻖ ﻻ ﺇﺣـﺮﺍﻗﻬﻢ ﺣـﱴ
ﻳﻠﺰﻡ ﻣﻨﻪ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺬﻳﺐ ﺑﺎﻟﻨﺎﺭ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﳌﺰﺧﺮﻑ[ ﻫﻮ ﻣﺎ ﻳﺘﺤﹼﻠﻰ ﻇﺎﻫﺮﻩ ﺑﺼﻮﺭﺓ ﺍﻟﺼﺪﻕ ﻭﺍﳊ ﻖ ،ﻭﺑﺎﻃﻨﻪ ﺑﺎﻃﻞ ﻭﻛﺎﺫﺏ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ[ ﹶﻟﻤﺎ ﺃﺛﺒﺖ ﺍﻟﻌﻠﻢ ﺑﺎﳊﻘﺎﺋﻖ ﺭﺩﺍ ﻋﻠﻰ ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﺔ ،ﻭﻛﺎﻥ ﻣﻨﺸﺄ ﺇﻧﻜﺎﺭﻫﻢ ﺍﻟﻄﻌﻦ ﰲ
ﺍﳊ ﺲ ﻭﺑﺪﺍﻫﺔ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻨﻈﺮ ﺍﳌﺘﻔﺮﻉ ﻋﻠﻴﻬﻤﺎ ،ﻋﹼﻘﺒـﻪ ﺑﺈﺛﺒـﺎﺕ ﺍﳊـﺲ ﻭﺍﻟﻌﻘـﻞ ،ﻓﻘـﺎﻝ½ :ﺃﺳـﺒﺎﺏ ﺍﻟﻌﻠـﻢ
ﺛﻼﺛﺔ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺇﺛﺒﺎﺕ ﺍﻟﺴﺒﺒﲔ ﺍﳌﻄﻌﻮﻧﲔ ﻣـﻊ ﺯﻳـﺎﺩﺓ ﺳـﺒﺐ ﺛﺎﻟـﺚ ،ﻣﺒﺎﻟﻐـﺔ ﰲ ﺗـﺼﺤﻴﺢ ﲢﹼﻘـﻖ ﺍﻟﻌﻠـﻢ
ﲝﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ،ﻛﺬﺍ ﰲ "ﺣﺎﺷﻴﺔ ﺍﳌﻼﹼ ﻋﺼﺎﻡ""١٢ .
!٦٩
ﻋﻨﻪ) (١ﻣﻮﺟﻮﺩﹰﺍ ﻛﺎﻥ ﺃﻭ ﻣﻌﺪﻭﻣﹰﺎ ،ﻓﻴﺸﻤﻞ ﺇﺩﺭﺍﻙ ﺍﳊﻮﺍ ﺱ) (٢ﻭﺇﺩﺭﺍﻙ ﺍﻟﻌﻘﻞ ﻣﻦ#
ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻟﺘﺼﺪﻳﻘﺎﺕ ﺍﻟﻴﻘﻴﻨﻴﺔ ﻭﻏﲑ ﺍﻟﻴﻘﻴﻨﻴﺔ ،ﲞﻼﻑ ﻗﻮﳍﻢ :ﺻﻔﺔ
ﺗﻮﺟﺐ) (٣ﲤﻴﻴﺰﹰﺍ ﻻ ﳛﺘﻤﻞ ﺍﻟﻨﻘﻴﺾ) ،(٤ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺷﺎﻣ ﹰﻼ ﻹﺩﺭﺍﻙ ﺍﳊﻮﺍﺱ
ﺑﻨﺎﺀ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﳌﻌﺎﱐ ،ﻭﻟﻠﺘﺼﻮﺭﺍﺕ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺎ ﻻ ﻧﻘﺎﺋﺾ ﳍﺎ ﻋﻠﻰ
ﻣﺎ ﺯﻋﻤﻮﺍ) ،(٥ﻟﻜﻨﻪ ﻻ ﻳﺸﻤﻞ ﻏﲑ ﺍﻟﻴﻘﻴﻨﻴﺎﺕ ﻣﻦ ﺍﻟﺘﺼﺪﻳﻘﺎﺕ ﻫﺬﺍ ،ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ
) (١ﻗﻮﻟﻪ] :ﺃﻥ ﻳﻌﺒﺮ ﻋﻨﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ½ﺍﻟﺬِﻛﺮ¼ ﺑﺎﻟﻜﺴﺮ ﻭﻫـﻮ ﻣـﺎ ﻳﻜـﻮﻥ ﺑﺎﻟﻠـﺴﺎﻥ ،ﻭﺇﳕـﺎ ﱂ
ﳚﻌﻠﻪ ﻣﻦ ﺍﳌﻀﻤﻮﻡ ﻭﻫﻮ ﻣـﺎ ﻳﻜـﻮﻥ ﺑﺎﻟﻘﻠـﺐ ،ﻭﺇﻥ ﺻـﺢ ﺫﻛـﺮﻩ ﰲ ﺗﻌﺮﻳـﻒ ﺍﻟﻌﻠـﻢ ﻟﻌﻤﻮﻣـﻪ ﻣﺜـﻞ ﺍﻟﻈـ ﻦ
ﻭﺍﳉﻬﻞ ﲪﻼﹰ ﻟﻠﻔﻆ ﻋﻠﻰ ﺍﻟﺸﺎﺋﻊ ﺍﳌﺘﺒﺎﺩﺭ" ١٢ .ﺧﻴﺎﱄ".
) (٢ﻗﻮﻟﻪ] :ﺇﺩﺭﺍﻙ ﺍﳊﻮﺍﺱ [ﺃﻱ :ﺍﻟﻈﺎﻫﺮﺓ؛ ﺇﺫ ﺍﻷﺷﺎﻋﺮﺓ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺎﳊﻮﺍ ﺱ ﺍﻟﺒﺎﻃﻨﺔ.
) (٣ﻗﻮﻟﻪ] :ﺻﻔﺔ ﺗﻮﺟﺐ[ ﻫـﺬﺍ ﻫـﻮ ﺍﳌﺨﺘـﺎﺭ ﻣـﻦ ﺗﻌﺮﻳﻔـﺎﺕ ﺍﻟﻌﻠـﻢ ﻋﻨـﺪ ﺻـﺎﺣﺐ "ﺍﳌﻮﺍﻗـﻒ" ﺇ ﹼﻻ ﺃﻧـﻪ ﻗﻴـﺪﻩ
ﺑﺎﳌﻌﺎﱐ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﳛﺘﻤﻞ ﺍﻟﻨﻘﻴﺾ[ ﺃﻱ :ﻻ ﳛﺘﻤﻞ ﻣﺘﻌﹼﻠﻖ ﺍﻟﺘﻤﻴﺰ ﻧﻘﻴﺾ ﺫﻟﻚ ﺍﻟﺘﻤﻴﺰ ،ﻭـﺬﺍ ﺍﻟﻘﻴـﺪ ﺧـﺮﺝ ﺍﻟﻈـﻦ
ﻭﺍﻟﺸﻚ ﻭﺍﻟﻮﻫﻢ ،ﻓﺈ ﹼﻥ ﻣﺘﻌﹼﻠﻖ ﺍﻟﺘﻤﻴﺰ ﺍﳊﺎﺻـﻞ ﻓﻴﻬـﺎ ﳛﺘﻤـﻞ ﻧﻘﻴـﻀﻪ ﺑـﻼ ﺧـﻼﻑ ،ﻭﻛـﺬﺍ ﺧـﺮﺝ ﺍﳉﻬـﻞ
ﺍﳌﺮ ﹼﻛﺐ ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳ ﹼﻄﻠﻊ ﰲ ﺍﳌـﺴﺘﻘﺒﻞ ﺻـﺎﺣﺒﻪ ﻋﻠـﻰ ﻣـﺎ ﰲ ﺍﻟﻮﺍﻗـﻊ ،ﻓﺘـﺰﻭﻝ ﻋﻨـﻪ ﻣـﺎ ﺣﻜـﻢ ﺑـﻪ ﻣـﻦ
ﺍﻹﳚﺎﺏ ﻭﺍﻟﺴﻠﺐ ﺇﱃ ﻧﻘﻴﻀﻪ ﻭﻛﺬﺍ ﺧﺮﺝ ﺍﻟﺘﻘﻠﻴﺪ؛ ﻷﻧﻪ ﻳﺰﻭﻝ ﺑﺎﻟﺘﺸﻜﻴﻚ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٥ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻣﺎ ﺯﻋﻤﻮﺍ[ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺧﻄـﺄ ﺯﻋﻤﻬـﻢ؛ ﻷﻥﹼ ﺇﻃـﻼﻕ ﺍﻟﻨﻘـﻴﺾ ﻋﻠـﻰ ﺃﻃـﺮﺍﻑ ﺍﻟﻘـﻀﺎﻳﺎ ﺷـﺎﺋﻊ،
ﻭﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﺴﺘﻔﺎﺩ ﻣـﻦ ﻛـﻼﻡ ﺍﻟـﺴﻴﺪ ﺍﻟـﺴﻨﺪ ﻗـﺪﺱ ﺳـ ﺮﻩ ﺃ ﹼﻥ ﺍﻟﻨﻘﻴـﻀﲔ ﺇﻥ ﻓـ ﺴﺮﺍ ﺑـﺎﻷﻣﺮﻳﻦ ﺍﳌﺘﻤـﺎﻧﻌﲔ
ﺑﺎﻟﺬﺍﺕ ،ﲝﻴﺚ ﻳﻘﺘﻀﻲ ﻟﺬﺍﺗﻪ ﲢﹼﻘـﻖ ﺃﺣـﺪﳘﺎ ﰲ ﻧﻔـﺲ ﺍﻷﻣـﺮ ﺍﻧﺘﻔـﺎﺀ ﺍﻵﺧـﺮ ﻓﻴـﻪ ،ﻭﺑـﺎﻟﻌﻜﺲ ﻻ ﻳﻜـﻮﻥ
ﻟﻠﺘﺼ ﻮﺭ ﺃﻱ :ﺍﻟﺼﻮﺭﺓ ﻧﻘﻴﺾ؛ ﺇﺫ ﻻ ﻳﺴﺘﻠﺰﻡ ﲢﹼﻘﻖ ﺻﻮﺭﺓ ﺍﻧﺘﻔﺎﺀ ﺃﺧﺮﻯ ﺇ ﹼﻻ ﺇﺫﺍ ﺍﻋﺘـﱪ ﻧـﺴﺒﺘﻬﻤﺎ ﺇﱃ ﺷـﻲﺀ،
!٧٠ ﻓﺈﻧﻪ ﳛﺼﻞ ﺣﻴﻨﺌﺬ ﻗﻀﻴﺘﺎﻥ ﻣﺘﻨﺎﻓﻴﺘﺎﻥ ﺻﺪﻗﹰﺎ ﻭﻛﺬﺑﺎﹰ ١٢ .ﻋﺎﻣﺔ ﺍﻟﻜﺘﺐ".
ﺃﻥ ﳛﻤﻞ ﺍﻟﺘﺠﱢﻠﻲ ﻋﻠﻰ ﺍﻻﻧﻜﺸﺎﻑ ﺍﻟﺘﺎ ﻡ) (١ﺍﻟﺬﻱ ﻻ ﻳﺸﻤﻞ ﺍﻟﻈﻦ؛ ﻷﻥ ﺍﻟﻌﻠﻢ#
ﻋﻨﺪﻫﻢ ﻣﻘﺎﺑﻞ ﻟﻠﻈﻦ) .ﻟﻠﺨﻠﻖ( ﺃﻱ :ﺍﳌﺨﻠﻮﻕ ،ﻣﻦ ﺍﳌﻠﻚ ﻭﺍﻹﻧﺲ ﻭﺍﳉﻦ،(٢)
ﲞﻼﻑ ﻋﻠﻢ ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﻓﺈﻧﻪ ﻟﺬﺍﺗﻪ ﻻ ﺑﺴﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ) .ﺛﻼﺛﺔ :ﺍﳊﻮﺍﺱ
ﺍﻟﺴﻠﻴﻤﺔ) ،(٣ﻭﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ،ﻭﺍﻟﻌﻘﻞ( ﲝﻜﻢ ﺍﻻﺳﺘﻘﺮﺍﺀ ،ﻭﺟﻪ ﺍﻟﻀﺒﻂ :ﺃ ﹼﻥ
ﺍﻟﺴﺒﺐ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺧﺎﺭﺝ) (٤ﻓﺎﳋﱪ ﺍﻟﺼﺎﺩﻕ ،ﻭﺇﻻﹼ) (٥ﻓﺈﻥ ﻛﺎﻥ ﺁﻟﺔ ﻏﲑ
ﺍﳌﺪﺭﻙ ﻓﺎﳊﻮﺍﺱ ،ﻭﺇﻻﹼ ﻓﺎﻟﻌﻘﻞ)........................................ (٦
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻻﻧﻜﺸﺎﻑ ﺍﻟﺘﺎﻡ [ﻓﺎﳌﻌﲎ :ﺃ ﹼﺎ ﺻﻔﺔ ﺗﻨﻜﺸﻒ ﺎ ﳌﻦ ﻗﺎﻣـﺖ ﺑـﻪ ﻣـﺎ ﻣـﻦ ﺷـﺄﻧﻪ ﺃﻥ ﻳـﺬﻛﺮ
ﺍﻧﻜﺸﺎﻓﺎﹰ ﺗﺎﻣﺎ ﻻ ﺍﺷﺘﺒﺎﻩ ﻓﻴﻪ ،ﻓﻴﺨﺮﺝ ﻋﻦ ﺍﳊ ﺪ ﺍﻟﻈ ﻦ ﻭﺍﳉﻬﻞ ﺍﳌﺮ ﹼﻛﺐ ﻭﺍﻋﺘﻘﺎﺩ ﺍﳌﻘﻠﹼﺪ ﺍﳌـﺼﻴﺐ ﺃﻳـﻀﹰﺎ،
ﻓﻠﻴﺲ ﻓﻴﻪ ﺍﻧﻜﺸﺎﻑ ﺗﺎﻡ ﻭﺍﻧﺸﺮﺍﺡ ﻳﻨﺤ ﹼﻞ ﺑﻪ ﺍﻟﻌﻘﺪ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
ﻗﻮﻟﻪ] :ﺍﳉﻦ [ﺧ ﺺ ﻫﺆﻻﺀ ﺍﻟﺜﻠﺚ؛ ﻷﹼﻢ ﺍﳌﻜﻠﹼﻔﻮﻥ ﺍﳌﺄﻣﻮﺭﻭﻥ ،ﻭﺃﻣﺎ ﻏﲑﻫـﻢ ﻓﻘـﺪ ﻗـﺎﻝ ﺳـﻴﺪﻱ ﺍﻹﻣـﺎﻡ )(٢
ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻗ ﺪﺱ ﺳ ﺮﻩ ﺍﻟﻌﺰﻳﺰ½ :ﻛ ﹼﻞ ﺍﳋﻠﻖ ﻣﺄﻣﻮﺭ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌـﺎﱃ ﻭﺭﺳـﺎﻟﺔ ﻧﺒﻴﻨـﺎ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ )(٣
ﻭﺍﻟﺴﻼﻡ¼١٢ .
ﻗﻮﻟﻪ] :ﺍﳊﻮﺍ ﺱ ﺍﻟﺴﻠﻴﻤﺔ[ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳌﺮﻳﻀﺔ ﻛﺒﺎﺻﺮﺓ ﺍﻷﺣﻮﻝ ﻭﺫﺍﺋﻘﺔ ﺍﻟﺼﻔﺮﺍﻭﻱ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻦ ﺧﺎﺭﺝ[ ﺃﻱ :ﺧﺎﺭﺝ ﻋﻦ ﺫﺍﺕ ﺍﳌﺪﺭﻙ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺇﻻﹼ[ ﺃﻱ :ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﺴﺒﺐ ﻣﻦ ﺧﺎﺭﺝ ﺑﺄﻥ ﻛﺎﻥ ﻟﻪ ﺗﻌﻠﹼـﻖ ﺗـﺎﻡ ﺑﺎﳌـﺪﺭﻙ ﲝﻴـﺚ ﻳـﺴﻤﻰ
ﺩﺍﺧﻼ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻭﺇ ﹼﻻ ﻓﺎﻟﻌﻘﻞ[ ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ :ﺇ ﹼﻥ ﺍﳌﺪﺭﻙ ﻟﻠﻜﻠﹼﻴﺎﺕ ﻭﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻫـﻮ ﺍﻟﻌﻘـﻞ ،ﻻ
ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻥﹼ ﻣﺪﺭﻙ ﺍﻟﻜﹼﻠﻴﺎﺕ ﻫﻮ ﺍﻟﻌﻘﻞ ،ﻭﻣﺪﺭﻙ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻫﻮ ﺍﳊﻮﺍﺱ١٢ .
! "٧١
ﻓﺈﻥ ﻗﻴﻞ) :(١ﺍﻟﺴﺒﺐ ﺍﳌﺆﺛﹼﺮ ﰲ ﺍﻟﻌﻠﻮﻡ ﻛﹼﻠﻬﺎ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﺎ ﲞﻠﻘﻪ#
ﻭﺇﳚﺎﺩﻩ ﻣﻦ ﻏﲑ ﺗﺄﺛﲑ ﻟﻠﺤﺎﺳﺔ ،ﻭﺍﳋﱪ ﻭﺍﻟﻌﻘﻞ ،ﻭﺍﻟﺴﺒﺐ ﺍﻟﻈﺎﻫﺮﻱ ﻛﺎﻟﻨﺎﺭ
ﻟﻺﺣﺮﺍﻕ ﻫﻮ ﺍﻟﻌﻘﻞ ﻻ ﻏﲑ ،ﻭﺇﳕﺎ ﺍﳊﻮﺍﺱ ﻭﺍﻷﺧﺒﺎﺭ ﺁﻻﺕ ﻭﻃﺮﻕ) (٢ﰲ
ﺍﻹﺩﺭﺍﻙ ،ﻭﺍﻟﺴﺒﺐ ﺍﳌﻔﻀﻲ ﰲ ﺍﳉﻤﻠﺔ ﺑﺄﻥ ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻨﺎ ﺍﻟﻌﻠﻢ ﻣﻌﻪ
ﺑﻄﺮﻳﻖ ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ) (٣ﻟﻴﺸﻤﻞ ﺍﳌﺪﺭﻙ ﻛﺎﻟﻌﻘﻞ ،ﻭﺍﻵﻟﺔ ﻛﺎﳊ ﺲ ،ﻭﺍﻟﻄﺮﻳﻖ
ﻛﺎﳋﱪ ،ﻻ ﻳﻨﺤﺼﺮ ﰲ ﺍﻟﺜﻼﺛﺔ ،ﺑﻞ ﻫﺎﻫﻨﺎ ﺃﺷﻴﺎﺀ ﹸﺃﺧﺮ ،ﻣﺜﻞ :ﺍﻟﻮﺟﺪﺍﻥ
ﻭﺍﳊﺪﺱ) (٤ﻭﺍﻟﺘﺠﺮﺑﺔ ،ﻭﻧﻈﺮ ﺍﻟﻌﻘﻞ ﲟﻌﲎ ﺗﺮﺗﻴﺐ ﺍﳌﺒﺎﺩﻱ ﻭﺍﳌﻘﺪﻣﺎﺕ .ﻗﻠﻨﺎ:
ﻫﺬﺍ) (٥ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﳌﺸﺎﻳﺦ ﰲ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ،ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﺣﺎﺻﻞ ﺍﻟﺴﺆﺍﻝ :ﺇﻧﻜﻢ ﺃﺭﺩﺗﻢ ﺑﺎﻟﺴﺒﺐ ﺍﻟﺴﺒﺐ ﺍﳊﻘﻴﻘﻲ ﺃﻭ ﺍﻟﺴﺒﺐ ﺍﻟﻈﺎﻫﺮ ﻱ ﺃﻭ ﺍﻟﺴﺒﺐ
ﺍﳌﻔﻀﻲ ﰲ ﺍﳉﻤﻠﺔ ،ﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺍﻷ ﻭﻝ ﻓﺈﳕﺎ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻏﲑﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺍﻟﺜﺎﱐ ﻓﺈﳕﺎ ﻫﻮ
ﺍﻟﻌﻘﻞ ﻓﻘﻂ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺍﻟﺜﺎﻟﺚ ﻓﺎﳊﺼﺮ ﰲ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺑﺎﻃـﻞ ،ﻓﻌﻠـﻰ ﻛـﻞﹼ ﺗﻘـﺪﻳﺮ ﺗﻘـﺴﻴﻢ ﺃﺳـﺒﺎﺏ
ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻟﺜﺎﻟﺜﺔ ﻏﲑ ﺻﺤﻴﺢ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺁﻻﺕ ﻭﻃﺮﻕ[ ﻧﺸﺮ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﻠﻒ ،ﻓﺈﻥﹼ ﺍﳊﻮﺍ ﺱ ﺁﻻﺕ ﺑﲔ ﺍﻟﻔﺎﻋﻞ ﺃﻱ :ﺍﻟﻌﹼﻠﺔ ﺍﻟﻜﺎﺳﺒﺔ ﻭﺑـﲔ
ﻣﻨﻔﻌﻠﻪ ﺃﻱ :ﺍﳌﻜﺘﺴﺒﺎﺕ ﰲ ﻭﺻﻮﻝ ﺃﺛﺮﻩ ﺇﻟﻴﻪ ﲞﻼﻑ ﺍﻷﺧﺒﺎﺭ ،ﻓﺈﻧﻬﺎ ﻃﺮﻕ ﻟﻺﺩﺭﺍﻙ ﻻ ﺁﻻﺕ ﻟﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ[ ﲞﻠﻖ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﰲ ﳏﻠﹼﻪ ﻋﻨﺪ ﺗﻌﻠﹼﻖ ﺫﻟﻚ ﺍﻟﺴﺒﺐ ﺑﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺧﺘﺼﺎﺹ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﳊﺪﺱ[ ﻫﻮ ﻗﻮﺓ ﺗﻮﺟﺐ ﺳﺮﻋﺔ ﺍﻧﺘﻘـﺎﻝ ﺍﻟـﺬﻫﻦ ﺇﱃ ﺍﳌﻄﻠـﻮﺏ ﺍﻟﻌﻠﻤـﻲ ﻣـﻦ ﻏـﲑ ﺣﺎﺟـﺔ ﺇﱃ
ﺍﻟﺘﻔﻜﹼﺮ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ ﻫﺬﺍ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ :ﺇﻧﺎ ﳔﺘـﺎﺭ ﺍﻟـﺸﻖ ﺍﻟﺜﺎﻟـﺚ ﺃﻱ :ﺍﻟـﺴﺒﺐ ﺍﳌﻔـﻀﻲ ﰲ ﺍﳉﻤﻠـﺔ ،ﻟﻜـ ﻦ
ﺍﳓﺼﺎﺭ ﺍﻷﺳـﺒﺎﺏ ﰲ ﺍﻟﺜﻼﺛـﺔ ﻟـﻴﺲ ﻣﺒﻨﻴـﺎ ﻋﻠـﻰ ﺍﳊﻘﻴﻘـﺔ ،ﺑـﻞ ﻋﻠـﻰ ﻋـﺎﺩﺓ ﺍﳌـﺸﺎﻳﺦ ﰲ ﺍﻻﻗﺘـﺼﺎﺭ ﻋﻠـﻰ
!٧٢ ﺍﳌﻘﺎﺻﺪ ...ﺇﱁ"١٢ .
ﺗﺪﻗﻴﻘﺎﺕ ﺍﻟﻔﻼﺳﻔﺔ) ،(١ﻓﺈﻧﻬﻢ ﻟﹶﻤﺎ ﻭﺟﺪﻭﺍ ﺑﻌﺾ ﺍﻹﺩﺭﺍﻛﺎﺕ ﺣﺎﺻﻠﺔ ﻋﻘﻴﺐ#
ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﻮﺍ ﺱ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﻻ ﺷﻚ ﻓﻴﻬﺎ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻦ ﺫﻭﻱ ﺍﻟﻌﻘﻮﻝ
ﺃﻭ ﻏﲑﻫﻢ ،ﺟﻌﻠﻮﺍ ﺍﳊﻮﺍﺱ ﺃﺣﺪ ﺍﻷﺳﺒﺎﺏ) .(٢ﻭﹶﻟ ﻤﺎ ﻛﺎﻥ ﻣﻌﻈﹼﻢ ﺍﳌﻌﻠﻮﻣﺎﺕ
ﺍﻟﺪﻳﻨﻴﺔ) (٣ﻣﺴﺘﻔﺎﺩﺍﹰ ﻣﻦ ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ) (٤ﺟﻌﻠﻮﺍ ﺳﺒﺒﺎﹰ ﺁﺧﺮ .ﻭﹶﻟ ﻤﺎ ﱂ ﻳﺜﺒﺖ
ﻋﻨﺪﻫﻢ ﺍﳊﻮﺍﺱ ﺍﻟﺒﺎﻃﻨﺔ ﺍﳌﺴ ﻤﺎﺓ ﺑـ½ﺍﳊ ﺲ ﺍﳌﺸﺘﺮﻙ ﻭﺍﳋﻴﺎﻝ ﻭﺍﻟﻮﻫﻢ¼ ﻭﻏﲑ
ﺫﻟﻚ ،ﻭﱂ ﻳﺘﻌﹼﻠﻖ ﳍﻢ ﻏﺮﺽ ﺑﺘﻔﺎﺻﻴﻞ ﺍﳊﺪﺳﻴﺎﺕ ﻭﺍﻟﺘﺠﺮﺑﻴﺎﺕ ﻭﺍﻟﺒﺪﻳﻬﻴﺎﺕ
ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ،ﻭﻛﺎﻥ ﻣﺮﺟﻊ ﺍﻟﻜﻞﹼ ﺇﱃ ﺍﻟﻌﻘﻞ) ،(٥ﺟﻌﻠﻮﻩ ﺳﺒﺒﺎﹰ ﺛﺎﻟﺜﺎﹰ ﻳﻔﻀﻲ ﺇﱃ
ﺍﻟﻌﻠﻢ ﲟﺠﺮﺩ ﺍﻟﺘﻔﺎﺕ ،ﺃﻭ ﺑﺎﻧﻀﻤﺎﻡ ﺣﺪﺱ ،ﺃﻭ ﲡﺮﺑﺔ ،ﺃﻭ ﺗﺮﺗﻴﺐ ﻣﻘ ﺪﻣﺎﺕ،
ﻓﺠﻌﻠﻮﺍ ﺍﻟﺴﺒﺐ ﰲ ﺍﻟﻌﻠﻢ ﺑﺄﻥﹼ ﻟﻨﺎ ﺟﻮﻋﹰﺎ) (٦ﻭﻋﻄﺸﺎﹰ ،ﻭﺃ ﹼﻥ ﺍﻟﻜﻞﹼ ﺃﻋﻈﻢ ﻣﻦ
) (١ﻗﻮﻟﻪ] :ﻋﻦ ﺗﺪﻗﻴﻘﺎﺕ ﺍﻟﻔﻼﺳﻔﺔ[ ﺃﻱ :ﺗﺪﻗﻴﻘﺎﻢ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﺍﻟﻔﺎﺳﺪﺓ ﻣِﻤﺎ ﻻ ﻳﻔﺘﻘﺮ ﺇﻟﻴﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﺣﺪ ﺍﻷﺳﺒﺎﺏ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﳊﺲ ﻟﻈﻬﻮﺭﻩ ﻭﻋﻤﻮﻣﻪ ﻳﺴﺘﺤ ﻖ ﺃﻥ ﻳﻌ ﺪ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ ﺍﻹﻧـﺴﺎﱐﹼ،
ﻓﻘﻮﻟﻪ :ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺇﺷﺎﺭﺓ ﺇﱃ ﻋﻤﻮﻣﻪ" ١٢ .ﺧﻴﺎﱄ".
) (٣ﻗﻮﻟﻪ] :ﻣﻌ ﹼﻈﻢ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ[ ﺇﳕﺎ ﻗﺎﻝ½ :ﻣﻌﻈﹼﻢ ﺍﳌﻌﻠﻮﻣﺎﺕ¼ ﻻ ½ﻛﻠﹼﻬـﺎ¼ ،ﻓـﺈ ﹼﻥ ﺑﻌـﺾ ﺍﳌﻌﻠﻮﻣـﺎﺕ
ﺍﻟﺪﻳﻨﻴﺔ ،ﻛﻮﺟﻮﺩ ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ﻣِ ﻤﺎ ﻳﺴﺘﻘ ﹼﻞ ﺑﻪ ﺍﻟﻌﻘﻞ ،ﺣﱴ ﻭﺟﺐ ﺍﻹﳝﺎﻥ ﺑـﺎﷲ ﺗﻌـﺎﱃ ﻋﻠـﻰ ﺍﻟـﺴﺎﻛﻦ ﰲ
ﺷﺎﻫﻖ ﺍﳉﺒﻞ ﺑﻌﺪ ﻣﻀ ﻲ ﻣﺪﺓ ﺍﻟﺘﺄﻣﻞ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ[ ﻭﺇﻥ ﻛﺎﻥ ﺩﺍﺧ ﹰﻼ ﰲ ﺇﺩﺭﺍﻙ ﺍﳊﻮﺍﺱ ﻟﻜﻮﻥ ﻃﺮﻳﻘﻪ ﺍﻟﺴﻤﻊ ،ﻭﺍﳌﺮﺍﺩ ﻣﻨـﻪ ﺍﻟﻜﺘـﺎﺏ
ﻭﺍﻟﺴﻨﺔ ،ﺃﻣﺎ ﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ﻓﺤ ﺠﻴﺘﻬﻤﺎ ﺇﳕﺎ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﺮﺟﻊ ﺍﻟﻜﻞﹼ ﺇﱃ ﺍﻟﻌﻘﻞ[ ﻓﺈ ﹼﻥ ﺍﳊـﺪﺱ ﻭﺍﻟﺘﺠﺮﺑـﺔ ﻭﺍﻟﻨﻈـﺮ ﻛﹼﻠﻬـﺎ ﻣـﻦ ﺁﺛـﺎﺭ ﺍﻟﻌﻘـﻞ ،ﻭﻟﻴـﺴﺖ ﻣـﻦ
ﺍﻷﺳـﺒﺎﺏ ﺍﳌـﺴﺘﻘﻠﹼﺔ ﺍﻟﻮﺟـﻮﺩ ،ﲞـﻼﻑ ﺍﳊـﻮﺍﺱ ﺍﻟﻈـﺎﻫﺮﺓ ﻓﺈـﺎ ﻣـﺴﺘﻘﻠﹼﺔ ﺍﻟﻮﺟـﻮﺩ ،ﻭﺇﻥ ﱂ ﺗـﺴﺘﻘﻞﹼ ﰲ
ﺍﻹﺩﺭﺍﻙ١٢ .
!٧٣ ) (٦ﻗﻮﻟﻪ] :ﺟﻮﻋﹰﺎ[ ﻫﻮ ﻣﻦ ﺍﻟﻮﺟﺪﺍﻧﻴﺎﺕ".
ﺍﳉﺰﺀ ،ﻭﺃﻥﹼ ﻧﻮﺭ ﺍﻟﻘﻤﺮ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺸﻤﺲ ،ﻭﺃﻥﹼ ﺍﻟﺴﻘﹶﻤﻮﻧِﻴﺎ ﻣﺴﻬﻞ) ،(١ﻭﺃ ﹼﻥ#
ﺍﻟﻌﺎﹶﻟﻢ ﺣﺎﺩﺙ ﻫﻮ ﺍﻟﻌﻘﻞ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺒﻌﺾ) (٢ﺑﺎﺳﺘﻌﺎﻧﺔ ﻣﻦ ﺍﳊ ﺲ.
)ﻓﺎﳊﻮﺍﺱ (ﲨﻊ ﺣﺎﺳﺔ ،ﲟﻌﲎ ﺍﻟﻘﻮﺓ ﺍﳊﺎﺳﺔ )ﲬﺲ( ﲟﻌﲎ ﺃ ﹼﻥ ﺍﻟﻌﻘﻞ ﺣﺎﻛﻢ
ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﻮﺟﻮﺩﻫﺎ ،ﻭﺃﻣﺎ ﺍﳊﻮﺍﺱ ﺍﻟﺒﺎﻃﻨﺔ ﺍﻟﱵ ﺗﺜﺒﺘﻬﺎ ﺍﻟﻔﻼﺳﻔﺔ ﻓﻼ ﺗﺘﻢ
ﺩﻻﺋﻠﻬﺎ) (٣ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﺍﻹﺳﻼﻣﻴﺔ) ،ﺍﻟﺴﻤﻊ() (٤ﻭﻫﻲ ﻗﻮﺓ ﻣﻮﺩﻋﺔ ﰲ ﺍﻟﻌﺼﺐ
ﺍﳌﻔﺮﻭﺵ ﰲ ﻣﻘﻌﺮ ﺍﻟﺼﻤﺎﺥ ،ﺗﺪﺭﻙ ﺎ ﺍﻷﺻﻮﺍﺕ) (٥ﺑﻄﺮﻳﻖ ﻭﺻﻮﻝ ﺍﳍﻮﺍﺀ)(٦
) (١ﻗﻮﻟﻪ] :ﺍﻟﺴﻘﻤﻮﻧﻴﺎ ﻣﺴﻬﻞ[ ﻣﺜﺎﻝ ﻟﻠﺘﺠﺮﺑﺔ ،ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳊـﺪﺙ ﻭﺍﻟﺘﺠﺮﺑـﺔ ﺃﻥﹼ ﻣـﺸﺎﻫﺪﺓ ﺍﳊـ ﺲ ﻣـ ﺮﺓ ﺃﻭ
ﻣ ﺮﺗﲔ ﻛﺎﻓﻴﺔ ﰲ ﺍﳊﺪﺱ ﻻ ﰲ ﺍﻟﺘﺠﺮﺑﺔ" ١٢ .ﺭﻣﻀﺎﻥ ﺁﻓﻨﺪﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺒﻌﺾ[ ﻛﺎﳊﺪﺳﻴﺎﺕ ﻭﺍﻟﺘﺠﺮﺑﻴﺎﺕ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﻼ ﺗﺘﻢ ﺩﻻﺋﻠﻬﺎ[ ﻓﺈـﺎ ﻣﺒﻨﻴـﺔ ﻋﻠـﻰ ﺃ ﹼﻥ ﺍﻟـﻨﻔﺲ ﻻ ﺗـﺪﺭﻙ ﺍﳉﺰﺋﻴـﺎﺕ ﺍﳌﺎﺩﻳـﺔ ﺑﺎﻟـﺬﺍﺕ ،ﻭﻋﻠـﻰ ﺃﻥﹼ
ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻜﻮﻥ ﻣﺒﺪﺃ ﻷﺛﺮﻳﻦ ،ﻭﺍﻟﻜﻞﹼ ﺑﺎﻃﻞ ﰲ ﺍﻹﺳﻼﻡ" ١٢ .ﺧﻴﺎﱄ".
) (٤ﻗﻮﻟﻪ] :ﺍﻟﺴﻤﻊ[ ﺃﻱ :ﺍﻟﻘﻮﺓ ﺍﻟﺴﺎﻣﻌﺔ ،ﻗ ﺪﻣﻪ ﻟﺘﻮﹼﻗﻒ ﺃﻛﺜـﺮ ﺍﻟﻔـﻀﺎﺋﻞ ﺍﻟﺪﻳﻨﻴـﺔ ﻭﺍﻟﻜﻤـﺎﻻﺕ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﻋﻠﻴـﻪ،
ﻭﻟﺬﺍ ﺗﺮﻯ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻌﻤﻴﺎﻥ ﳛﻤﻠﻮﻥ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﲞﻼﻑ ﺍﻟﺼﻢ ١٢ .ﻛﺬﺍ ﰲ "ﺍﻟﻨﱪﺍﺱ".
) (٥ﻗﻮﻟﻪ] :ﺍﻷﺻﻮﺍﺕ[ ½ﺍﻟﺼﻮﺕ¼ ﻗﻴﻞ :ﻫﻮ ﲤﻮﺝ ﺍﳍﻮﺍﺀ ﻭﻫﻮ ﺳﺒﺒﻪ ﺍﻟﻘﺮﻳﺐ ،ﻭﻗﻴﻞ :ﻫﻮ ﺍﻟﻘﺮﻉ ﺃﻱ :ﻣـﺴﺎﺱ
ﺷﺪﻳﺪ ،ﺃﻭ ﺍﻟﻘﻠﻊ ﺃﻱ :ﺗﻔﺮﻳﻖ ﺷﺪﻳﺪ ،ﻭﳘﺎ ﺳﺒﺒﺎﻥ ﺑﻌﻴﺪﺍﻥ ﻟﻪ ،ﻭﺍﳊ ﻖ ﻣﺎ ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ﻗ ﺪﺱ ﺳ ﺮﻩ ﰲ "ﺷﺮﺡ
ﺍﳌﻘﺎﺻﺪ" ﻧﺼﻪ :ﺍﻟﺼﻮﺕ ﻋﻨﺪﻧﺎ ﳛﺪﺙ ﲟﺤﺾ ﺧﻠـﻖ ﺍﷲ ﺗﻌـﺎﱃ ﻣـﻦ ﻏـﲑ ﺗـﺄﺛﲑ ﲤـ ﻮﺝ ﺍﳍـﻮﺍﺀ ﻭﺍﻟﻘـﺮﻉ
ﻭﺍﻟﻘﻠﻊ ،ﻛﺴﺎﺋﺮ ﺍﳊﻮﺍﺩﺙ ،ﻭﺯﺑﺪﺓ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺭﺳﺎﻟﺔ "ﺍﻟﻜﺸﻒ ﺷﺎﻓﻴﺎ" ﻟﻠﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﺭﺿـﺎ ﺧـﺎﻥ
ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﱪﻳﻠﻮﻱ ﻗﺪﺱ ﺳﺮﻩ ﺍﻟﻌﺰﻳﺰ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺑﻄﺮﻳﻖ ﻭﺻﻮﻝ ﺍﳍﻮﺍﺀ[ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" :ﻭﺍﳌﻘـﺼﻮﺩ ﺃﻥﹼ ﺍﻹﺣـﺴﺎﺱ ﺑﺎﻟـﺼﻮﺕ ﻳﺘﻮﻗﹼـﻒ
ﻋﻠﻰ ﺃﻥ ﻳﺼﻞ ﺍﳍﻮﺍﺀ ﺍﳊﺎﻣﻞ ﻟـﻪ ﺇﱃ ﺍﻟـﺼﻤﺎﺥ ،ﻻ ﲟﻌـﲎ :ﺃﻥﹼ ﻫـﻮﺍﺀ ﻭﺍﺣـﺪﺍﹰ ﺑﻌﻴﻨـﻪ ﻳﺘﻤـﻮﺝ ﻭﻳﺘﻜﻴـﻒ
ﺑﺎﻟﺼﻮﺕ ،ﻭﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻟﻘﻮﺓ ﺍﻟﺴﺎﻣﻌﺔ ،ﺑﻞ ﲟﻌﲎ :ﺃﻥﹼ ﻣـﺎ ﳚـﺎﻭﺭ ﺫﻟـﻚ ﺍﳍـﻮﺍﺀ ﺍﳌﺘﻜﻴـﻒ ﺑﺎﻟـﺼﻮﺕ
ﻳﺘﻤﻮﺝ ﻭﻳﺘﻜﻴﻒ ﺑﺎﻟﺼﻮﺕ ﺃﻳـﻀﺎﹰ ،ﻭﻫﻜـﺬﺍ ﺇﱃ ﺃﻥ ﻳﺘﻤـﻮﺝ ﻭﻳﺘﻜﻴـﻒ ﺑـﻪ ﺍﳍـﻮﺍﺀ ﺍﻟﺮﺍﻛـﺪ ﰲ ﺍﻟـﺼﻤﺎﺥ
!٧٤ ﻓﻴﺪﺭﻛﻪ ﺍﻟﺴﺎﻣﻌﺔ"١٢ .
ﺍﳌﺘﻜﻴﻒ ﺑﻜﻴﻔﻴﺔ ﺍﻟﺼﻮﺕ ﺇﱃ ﺍﻟﺼﻤﺎﺥ ،ﲟﻌﲎ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ) (١ﳜﻠﻖ ﺍﻹﺩﺭﺍﻙ#
ﰲ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺫﻟﻚ )ﻭﺍﻟﺒﺼﺮ( ﻭﻫﻲ ﻗﻮﺓ ﻣﻮﺩﻋﺔ ﰲ ﺍﻟﻌﺼﺒﺘﲔ ﺍﻮﻓﺘﲔ)(٢
ﺍﻟﻠﺘﲔ ﺗﺘﻼﻗﻴﺎﻥ) (٣ﹸﺛ ﻢ ﺗﻔﺘﺮﻗﺎﻥ ﻓﺘﺄﺩﻳﺎﻥ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ،ﺗﺪﺭﻙ ﺎ ﺍﻷﺿﻮﺍﺀ)(٤
ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺷﻜﺎﻝ ﻭﺍﳌﻘﺎﺩﻳﺮ ﻭﺍﳊﺮﻛﺎﺕ) (٥ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻭﻏﲑ ﺫﻟﻚ ِﻣﻤﺎ
) (١ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ[ ﻓﻴﻪ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃ ﹼﻥ ﻭﺻﻮﻝ ﺍﳍﻮﺍﺀ ﺍﳌﺘﻜﻴﻒ ﺑﻜﻴﻔﻴﺔ ﺍﻟـﺼﻮﺕ ﻟـﻴﺲ ﻋﻠﹼـﺔ ﺗﺎﻣـﺔ
ﻟﻺﺩﺭﺍﻙ ،ﺑﻞ ﺇﳕﺎ ﳛﺼﻞ ﺍﻹﺩﺭﺍﻙ ﲟﺤﺾ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪ ﺍﻟﻮﺻﻮﻝ ﺑﻄﺮﻳﻖ ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻌﺼﺒﺘﲔ ﺍﻮﻓﺘﲔ[ ﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﺑﻴﻦ ﰲ ﺍﻟﺘﺸﺮﻳﺢ :ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﻣـﻦ ﺟـﺎﻧﱯ ﻣﻘـﺪﻡ ﺍﻟـﺪﻣﺎﻍ ﻣـﻦ
ﲢﺖ ﳏ ﹼﻞ ﺍﻟﺸ ﻢ ﻋﺼﺒﺘﺎﻥ ﳎﻮﻓﺘﺎﻥ ﻣﺘﻘﺎﺭﺑﺘﺎﻥ ،ﺣﱴ ﺍﺗﺼﻠﺘﺎ ﻭﺻﺎﺭ ﲡﻮﻳﻔﺎﳘﺎ ﻭﺍﺣﺪﺍﹰ ،ﹼﰒ ﺗﺒﺎﻋﺪﺗﺎ ﺇﱃ ﺃﻥ
ﺍﺗﺼﻠﺘﺎ ﺑﺎﻟﻌﻴﻨﲔ ،ﻭﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻟﺬﻱ ﰲ ﺍﳌﻠﺘﻘﻰ ﺃﻭﺩﻉ ﻓﻴﻪ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﻭﺗﺴ ﻤﻰ ﳎﻤﻊ ﺍﻟﻨﻮﺭﻳﻦ١٢ .
ﺣﺎﺷﻴﺔ "ﻉ".
) (٣ﻗﻮﻟﻪ] :ﺗﺘﻼﻗﻴﺎﻥ[ ﰲ "ﺍﳋﻴﺎﱄ" :ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻤﺎ ﻻ ﻳﺘﻘﺎﻃﻌﺎﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺼﻠﻴﺐ ،ﺑﻞ ﻳﺘﺼﻞ ﺍﻟﻌـﺼﺐ
ﺍﻷﳝﻦ ﺑﺎﻷﻳﺴﺮ ،ﹼﰒ ﻳﻨﺘﻘﻞ ﺍﻷﳝﻦ ﺇﱃ ﺍﻟﻌﲔ ﺍﻟﻴﻤﲎ ،ﻭﺍﻷﻳﺴﺮ ﺇﱃ ﺍﻟﻴﺴﺮﻯ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜـﻮﻥ ﻛﻬﻴﺌـﺔ ﺩﺍﹼﻟـﲔ
ﻳﻜﻮﻥ ﳏ ﺪﺏ ﻛﻞﹼ ﻣﻨﻬﻤﺎ ﺇﱃ ﳏ ﺪﺏ ﺍﻵﺧﺮ ﻫٰﻜﺬﺍ ﹶﻟ ﻚ ﻳﺘﺒﺎﺩﺭ ﻣﻦ "ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ" ﺃ ﹼﻥ ﳐﺘـﺎﺭ ﺍﻟـﺸﺎﺭﺡ
ﻗﺪﺱ ﺳ ﺮﻩ ﺃﻤﺎ ﻳﺘﻘﺎﻃﻌﺎﻥ ﻛﺘﻘﺎﻃﻊ ﺍﻟﺼﻠﻴﺐ ﻫﻜﺬﺍ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺗﺪﺭﻙ ﺎ ﺍﻷﺿﻮﺍﺀ[ ﺍﳌﺸﻬﻮﺭ ﻓﻴﻤﺎ ﺑﲔ ﺍﳉﻤﻬﻮﺭ ﻭﻫﻮ ﳐﺘﺎﺭ ﺍﻹﻣـﺎﻡ ﺍﻟـﺮﺍﺯﻱ ﺃﻥﹼ ﺍﻟـﻀﻮﺀ ﻣﺒـﺼﺮ
ﺃﻭ ﹰﻻ ﻭﺑﺎﻟﺬﺍﺕ ﻟﻌﺪﻡ ﺗﻮﹼﻗﻒ ﺭﺅﻳﺘﻪ ﻋﻠﻰ ﺭﺅﻳﺔ ﺷﻲﺀ ﺁﺧﺮ ،ﻭﺍﻟﻠﻮﻥ ﻣﺒﺼﺮ ﺛﺎﻧﻴـﹰﺎ ﻭﺑـﺎﻟﻌﺮﺽ ﻋﻠـﻰ ﻗﻴـﺎﺱ ﻗﻴـﺎﻡ
ﺍﳊﺮﻛﺔ ﺑﺎﻟﺴﻔﻴﻨﺔ ،ﻭﺭﺍﻛﺒﻬﺎ ،ﻭﺍﻟﺘﻔﺼﻴﻞ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﳊﺮﻛﺎﺕ[ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃ ﹼﻥ ﺍﳊﺮﻛﺎﺕ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻨﺴﺒﻴﺔ ،ﻭﺍﳌﺘﻜﹼﻠﻤـﻮﻥ ﻳﻘﻮﻟـﻮﻥ :ﺇﻧﻬـﺎ ﺍﻋﺘﺒﺎﺭﻳـﺔ
ﻟﻴﺲ ﳍﺎ ﲢﹼﻘﻖ ﰲ ﺍﳋﺎﺭﺝ ،ﻓﻜﻴﻒ ﺗﺪﺭﻙ ﺑﺎﳊﺲ؛ ﺇﺫ ﺍﻹﺩﺭﺍﻙ ﺍﳊﺴﻲ ﻓﺮﻉ ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ ،ﻭﺃﺟﻴﺐ
ﻋﻨﻪ :ﺑﺄ ﹼﻥ ﺍﳊﺮﻛﺔ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳋﺎﺭﺟﻴﺔ ﺑﺎﻻﺗﻔﺎﻕ ،ﻭﻟﺰﻭﻡ ﺍﻟﻨﺴﺒﺔ ﳍﺎ ﻻ ﻳﻨﺎﰲ ﺇﺩﺭﺍﻛﻬﺎ ﺑﺎﳊﺲ١٢ .
! "٧٥
ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ) (١ﺇﺩﺭﺍﻛﻬﺎ ﰲ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺒﺪ ﺗﻠﻚ ﺍﻟﻘﻮﺓ#،
)ﻭﺍﻟﺸ ﻢ( ﻭﻫﻲ ﻗ ﻮﺓ ﻣﻮﺩﻋﺔ ﰲ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﻨﺎﺑﺘﺘﲔ ﰲ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﺍﻟﺸﺒﻴﻬﺘﲔ
ﲝﻤﻠﺘﻲ ﺍﻟﺜﺪﻱ ،ﺗﺪﺭﻙ ﺎ ﺍﻟﺮﻭﺍﺋﺢ ﺑﻄﺮﻳﻖ ﻭﺻﻮﻝ ﺍﳍﻮﺍﺀ) (٢ﺍﳌﺘﻜﻴﻒ ﺑﻜﻴﻔﻴﺔ
ﺫﻱ ﺍﻟﺮﺍﺋﺤﺔ) (٣ﺇﱃ ﺍﳋﻴﺸﻮﻡ )ﻭﺍﻟﺬﻭﻕ( ﻭﻫﻲ ﻗﻮﺓ ﻣﻨﺒﺜﺔ ﰲ ﺍﻟﻌﺼﺐ ﺍﳌﻔﺮﻭﺵ
ﻋﻠﻰ ﺟﺮﻡ ﺍﻟﻠﺴﺎﻥ ﻳﺪﺭﻙ ﺎ ﺍﻟﻄﻌﻮﻡ ﲟﺨﺎﻟﻄﺔ ﺍﻟﺮﻃﻮﺑﺔ) (٤ﺍﻟﻠﻌﺎﺑﻴﺔ ﺍﻟﱵ ﰲ ﺍﻟﻔﻢ
ﺑﺎﳌﻄﻌﻮﻡ ﻭﻭﺻﻮﳍﺎ ﺇﱃ ﺍﻟﻌﺼﺐ) ،ﻭﺍﻟﻠﻤﺲ( ﻭﻫﻲ ﻗﻮﺓ ﻣﻨﺒﺜﺔ ﰲ ﲨﻴﻊ ﺍﻟﺒﺪﻥ)،(٥
) (١ﻗﻮﻟﻪ] :ﻣِﻤﺎ ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ[ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" :ﺃﻧﺖ ﺗﻌﺮﻑ ﺃﻥﹼ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊﻖ ﺃﻥﹼ ﺍﻟﺮﺅﻳـﺔ ﺳـﻮﺍﺀ
ﻛﺎﻧﺖ ﻣﺘﻌﹼﻠﻘﺔﹰ ﺑﺎﻷﻟﻮﺍﻥ ﺃﻭ ﺑﻐﲑﻫﺎ ﺃﻣﺮ ﳜﻠﻘﻪ ﺍﷲ ﺗﻌـﺎﱃ ﰲ ﺍﳊـﻲ ﻭﻓـﻖ ﻣـﺸﻴﺌﺘﻪ ،ﻭﻻ ﻳـﺸﺘﺮﻁ ﺑـﻀﻮﺀ ﻭﻻ
ﻣﻘﺎﺑﻠﺔ ﻭﻻ ﺑﻐﲑﳘﺎ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﱵ ﺍﻋﺘﱪﻫﺎ ﺍﳊﻜﻤﺎﺀ ﻭﺍﳌﻌﺘﺰﻟﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺑﻄﺮﻳﻖ ﻭﺻﻮﻝ ﺍﳍﻮﺍﺀ[ ﻳﻌﲏ :ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﳜﻠﻖ ﺇﺩﺭﺍﻙ ﺍﻟـﺮﻭﺍﺋﺢ ﻋﻨـﺪ ﻭﺻـﻮﻝ ﺍﳍـﻮﺍﺀ ﺍﳌﺘﻜﻴـﻒ
ﺑﻜﻴﻔﻴـﺔ ﺫﻱ ﺍﻟﺮﺍﺋﺤـﺔ ﺇﱃ ﺍﳋﻴـﺸﻮﻡ ﺑﻄﺮﻳـﻖ ﺟـﺮﻱ ﺍﻟﻌـﺎﺩﺓ ،ﻻ ﲟﻌـﲎ ﺃ ﹼﻥ ﺍﻟﻮﺻـﻮﻝ ﻋﹼﻠـﺔ ﺗﺎﻣـﺔ ﻟـﻺﺩﺭﺍﻙ.
"ﻧﱪﺍﺱ" ١٢
) (٣ﻗﻮﻟﻪ] :ﺑﻜﻴﻔﻴﺔ ﺫﻱ ﺍﻟﺮﺍﺋﺤﺔ[ ﻗﺎﻝ ﺍﳉﻤﻬـﻮﺭ :ﻳﺘﻜﻴـﻒ ﺍﳍـﻮﺍﺀ ﺑﺮﺍﺋﺤـﺔ ﺍﳌـﺸﻤﻮﻡ ﺑـﺴﺒﺐ ﺍـﺎﻭﺭﺓ ،ﹼﰒ
ﻳﺘﻜﻴﻒ ﺍﳍﻮﺍﺀ ﺍﻵﺧﺮ ﺍﺎﻭﺭ ﻟﺬﻟﻚ ﺍﳍﻮﺍﺀ ،ﻭﻫﻜﺬﺍ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺍﻟﺘﻜﻴﻒ ﺇﱃ ﺍﳍﻮﺍﺀ ﺍﺎﻭﺭ ﻟﻠﺤﻤﻠـﺘﲔ.
"ﻧﱪﺍﺱ" ١٢
) (٤ﻗﻮﻟﻪ] :ﲟﺨﺎﻟﻄﺔ ﺍﻟﺮﻃﻮﺑﺔ[ ﻫﺎﻫﻨﺎ ﻭﺟﻬﺎﻥ :ﺍﻷﻭﻝ :ﺃ ﹼﻥ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﻠﻌﺎﺑﻴﺔ ﺗﺘﻜﻴـﻒ ﺑﻜﻴﻔﻴـﺔ ﺍﻟﻄﻌـﻢ ﻣـﻦ ﻏـﲑ
ﳐﺎﻟﻄﺔ ،ﻓﺎﶈﺴﻮﺱ ﺑﺎﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﺮﻃﻮﺑﺔ ،ﻭﺍﻟﺜﺎﱐ :ﺃ ﹼﻥ ﺃﺟﺰﺍﺀ ﺍﳌﻄﻌﻮﻡ ﺗﺘﺸﺮﺏ ﺑﺎﻟﺮﻃﻮﺑﺔ ،ﻓﺘﺼﻞ ﺗﻠﻚ
ﺍﻷﺟﺰﺍﺀ ﺇﱃ ﺍﻟﻌﺼﺐ ،ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺗﻠـﻚ ﺍﻟﺮﻃﻮﺑـﺔ ﺇﻻﹼ ﺗـﺴﻬﻴﻞ ﻭﺻـﻮﻝ ﺍﶈـﺴﻮﺱ ﺍﳊﺎﻣـﻞ ﻟﻠﻄﻌـﻮﻡ ﺇﱃ
ﺍﻟﺬﺍﺋﻘﺔ ،ﻛﺬﺍ ﰲ ﺍﳌﻄﻮﻻﺕ١٢ .
) (٥ﻗﻮﻟﻪ] :ﰲ ﲨﻴﻊ ﺍﻟﺒﺪﻥ[ ﺃﻱ :ﺃﻛﺜﺮ ﺍﻟﺒﺪﻥ ﺳﻴﻤﺎ ﺍﳉﻠﺪ ،ﻓﺈ ﹼﻥ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﺒﺪﻥ ﻣـﺎ ﻟـﻴﺲ ﻟـﻪ ﻗـ ﻮﺓ ﻻﻣـﺴﺔ،
ﻛﺎﻟﻜﻠﻴﺔ ﻭﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ ﻭﺍﻟﺮﻳﺔ ﻭﺍﻟﻌﻈﻢ ،ﺑﻞ ﻗ ﻮﺓ ﺍﻟﻠﻤﺲ ﰲ ﺃﻏﺸﻴﺘﻬﺎ ﻓﻘﻂ ،ﻭﻭﺟﻮﻫﻬـﺎ ﰲ ﺍﳌﻄـ ﻮﻻﺕ.
!٧٦ ﻭﺍﳊﻜﻤﺔ ﰲ ﻋﻤﻮﻡ ﻗ ﻮﺓ ﺍﻟﻠﻤﺲ ﺣﻔﻆ ﺍﻟﺒﺪﻥ ﻋﻤﺎ ﻳﻀﺮﻩ ﻣﻦ ﺍﳊﺮ ﻭﺍﻟﱪﺩ"١٢ .
ﺗﺪﺭﻙ ﺎ ﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﱪﻭﺩﺓ ﻭﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﻴﺒﻮﺳﺔ ﻭﳓﻮ ﺫﻟﻚ ،ﻋﻨﺪ ﺍﻟﺘﻤﺎﺱ#
ﻭﺍﻻﺗﺼﺎﻝ ﺑﻪ) .ﻭﺑﻜﻞﹼ ﺣﺎﺳﺔ ﻣﻨﻬﺎ( ﺃﻱ :ﻣﻦ ﺍﳊﻮﺍﺱ ﺍﳋﻤﺲ )ﻳﻮﻗﹶﻒ( ﺃﻱ:
ﻳﻄﹼﻠﻊ )ﻋﻠﻰ ﻣﺎ ﻭﺿﻌﺖ ﻫﻲ( ﺃﻱ :ﺗﻠﻚ ﺍﳊﺎﺳﺔ )ﻟﻪ() (١ﻳﻌﲏ :ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ
ﺧﻠﻖ ﻛ ﹼﻼ ﻣﻦ ﺗﻠﻚ ﺍﳊﻮﺍﺱ ﻹﺩﺭﺍﻙ ﺃﺷﻴﺎﺀ ﳐﺼﻮﺻﺔ ،ﻛﺎﻟﺴﻤﻊ ﻟﻸﺻﻮﺍﺕ،
ﻭﺍﻟﺬﻭﻕ ﻟﻠﻄﻌﻮﻡ ،ﻭﺍﻟﺸﻢ ﻟﻠﺮﻭﺍﺋﺢ ،ﻻ ﻳﺪﺭﻙ ﺎ) (٢ﻣﺎ ﻳﺪﺭﻙ ﺑﺎﳊﺎ ﺳﺔ ﺍﻷﺧﺮﻯ.
ﻭﺃﻣﺎ ﺃﻧﻪ ﻫﻞ ﳚﻮﺯ ﺫﻟﻚ ؟ ﻓﻔﻴﻪ ﺧﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﳊﻖ ﺍﳉﻮﺍﺯ ِﻟﻤﺎ ﺃ ﹼﻥ
ﺫﻟﻚ ﲟﺤﺾ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑ ﺗﺄﺛﲑ ﻟﻠﺤﻮﺍﺱ ،ﻓﻼ ﳝﺘﻨﻊ ﺃﻥ ﳜﻠﻖ ﺍﷲ
ﻋﻘﻴﺐ ﺻﺮﻑ ﺍﻟﺒﺎﺻﺮﺓ ﺇﺩﺭﺍﻙ ﺍﻷﺻﻮﺍﺕ ﻣﺜﻼﹰ .ﻓﺈﻥ ﻗﻴﻞ) :(٣ﺃﻟﻴﺴﺖ ﺍﻟﺬﺍﺋﻘﺔ
ﺗﺪﺭﻙ ﺣﻼﻭﺓ ﺍﻟﺸﻲﺀ ﻭﺣﺮﺍﺭﺗﻪ ﻣﻌﺎﹰ؟ ﻗﻠﻨﺎ :ﻻ) ،(٤ﺑﻞ ﺍﳊﻼﻭﺓ ﺗﺪﺭﻙ ﺑﺎﻟﺬﻭﻕ،
ﻭﺍﳊﺮﺍﺭﺓ ﺑﺎﻟﻠﻤﺲ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻔﻢ ﻭﺍﻟﻠﺴﺎﻥ) .ﻭﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ( ﺃﻱ :ﺍﳌﻄﺎﺑﻖ
ﻟﻠﻮﺍﻗﻊ).............................................................. ،(٥
) (١ﻗﻮﻟﻪ]:ﻟﻪ[ ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﺇﱃ ½ﻣﺎ¼١٢ .
) (٢ﻗﻮﻟﻪ]:ﻻ ﻳﺪﺭﻙ ﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﺗﻘﺪﱘ ﻗﻮﻝ ﺍﳌﺼﻨﻒ½ :ﺑﻜ ﹼﻞ ﺣﺎﺳﺔ¼ ﻋﻠﻰ ﻣﺘﻌﻠﹼﻘﻪ ﻭﻫﻮ ﻗﻮﻟﻪ½ :ﻳﻮﻗﻒ¼
ﻟﻠﺤﺼﺮ ،ﻓﺈﻥﹼ ﺗﻘﺪﱘ ﻣﺎ ﺣﹼﻘﻪ ﺍﻟﺘﺄﺧﲑ ﻳﻔﻴﺪ ﺍﳊﺼﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﺣﺎﺻﻞ ﺍﻟﺴﺆﺍﻝ ﺃﻥﹼ ﻗﻮﻟﻜﻢ½ :ﻻ ﻳﺪﺭﻙ ﲝﺎﺳﺔ ﻣﺎ ﻳـﺪﺭﻙ ﺑﺎﳊﺎ ﺳـﺔ ﺍﻷﺧـﺮﻯ¼ ﻣﻨﻘـﻮﺽ
ﺑﺎﻟﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ ،ﻓﺈﹼﺎ ﺗﺪﺭﻙ ﺣﻼﻭﺓ ﺍﻟﺸﻲﺀ ﻭﺣﺮﺍﺭﺗﻪ ،ﻣﻊ ﺃﻥﹼ ﺍﳊﺮﺍﺭﺓ ﺇﳕﺎ ﺗﺪﺭﻙ ﺑﺎﻟﻼﻣﺴﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ :ﻻ[ ﺃﻱ :ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﻓﺈﻥﹼ ﺍﳊﻼﻭﺓ ﺗﺪﺭﻙ ﺑﺎﻟﺬﺍﺋﻘﺔ ،ﻭﺍﳊﺮﺍﺭﺓ ﺇﳕـﺎ ﺗـﺪﺭﻙ ﺑﺎﻟﻼﻣـﺴﺔ
ﺍﳌﻨﺘﺸﺮﺓ ﻋﻠﻰ ﺟﺮﻡ ﺍﻟﻠﺴﺎﻥ ﻻ ﺑﺎﻟﺬﺍﺋﻘﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ[ ﺃﻱ :ﺍﳋﱪ ﺍﻟﺬﻱ ﻃﺎﺑﻖ ﺍﻟﻮﺍﻗﻊ ﺻﺎﺩﻕ ،ﺳﻮﺍﺀ ﻃﺎﺑﻖ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻭ ﻻ١٢ .
! "٧٧
ﻓﺈ ﹼﻥ ﺍﳋﱪ ﻛﻼﻡ) (١ﻳﻜﻮﻥ ﻟﻨﺴﺒﺘﻪ ﺧﺎﺭﺝ) (٢ﺗﻄﺎﺑﻘﻪ ﺗﻠﻚ ﺍﻟﻨﺴﺒ ﹸﺔ ﻓﻴﻜﻮﻥ#
ﺻﺎﺩﻗﹰﺎ ،ﺃﻭ ﻻﺗﻄﺎﺑﻘﻪ ﻓﻴﻜﻮﻥ ﻛﺎﺫﺑﺎﹰ ،ﻓﺎﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ ﺃﻭﺻﺎﻑ
ﺍﳋﱪ) ،(٣ﻭﻗﺪ ﻳﻘﺎﻻﻥ ﲟﻌﲎ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺑﻪ) ،(٤ﺃﻭ ﻻ ﻋﻠﻰ
ﻣﺎ ﻫﻮ ﺑﻪ ،ﺃﻱ :ﺍﻹﻋﻼﻡ ﺑﻨﺴﺒﺔ ﺗﺎﻣﺔ ﺗﻄﺎﺑﻖ ﺍﻟﻮﺍﻗﻊ ﺃﻭ ﻻﺗﻄﺎﺑﻘﻪ ،ﻓﻴﻜﻮﻧﺎﻥ ﻣﻦ
ﺻﻔﺎﺕ ﺍﳌﺨﱪ ،ﻓﻤﻦ ﻫﺎﻫﻨﺎ ﻳﻘﻊ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ½ﺍﳋﺒـﺮ ﺍﻟﺼﺎﺩﻕ¼
ﺑﺎﻟﻮﺻﻒ) ،(٥ﻭﰲ ﺑﻌﻀﻬﺎ ½ﺧﱪ ﺍﻟﺼﺎﺩﻕ¼ ﺑﺎﻹﺿﺎﻓﺔ)) .(٦ﻋﻠﻰ ﻧﻮﻋﲔ :ﺃﺣﺪﳘﺎ
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥﹼ ﺍﳋﱪ ﻛﻼﻡ[ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ½ﺍﻟﻜﻼﻡ¼ ﻣﺎ ﻳﺘﻜﹼﻠﻢ ﺑﻪ ،ﺑـﻞ ﺍﳌـﺮﺍﺩ ﻣـﺼﻄﻠﺢ ﺍﻟﻨﺤـﺎﺓ ،ﺃﻱ :ﻣـﺎ
ﺗﻀﻤﻦ ﻛﻠﻤﺘﲔ ﺑﺎﻹﺳﻨﺎﺩ ،ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮ ﹼﻛﺐ ﺍﻟﺘﻘﻴﻴﺪ ﻱ ﻛــ ½ﺯﻳـﺪ ﺍﻟﻔﺎﺿـﻞ¼ ﺧـﱪﹰﺍ ،ﻓﺈﻧـﻪ ﻛـﻼﻡ
ﻟﻨﺴﺒﺘﻪ ﺧﺎﺭﺝ ،ﺃﻱ :ﺍﺗﺼﺎﻑ ﺯﻳﺪ ﺑﺎﻟﻔﻀﻴﻠﺔ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻟﻨﺴﺒﺘﻪ ﺧﺎﺭﺝ[ ﺃﻱ :ﻳﻜﻮﻥ ﻟﻠﻨﺴﺒﺔ ﺍﳌﻔﻬﻮﻣﺔ ﻣﻦ ﺍﻟﻜﻼﻡ ﺧﺎﺭﺝ ،ﺃﻱ :ﻧـﺴﺒﺔ ﺧﺎﺭﺟﻴـﺔ ﳏﻘﹼﻘـﺔ ﰲ
ﻧﻔﺲ ﺍﻷﻣﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﳋﱪ[ ﻭﺟﻌﻞ ﺑﻌﻀﻬﻢ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﻨﺴﺒﺔ ﺃ ﻭ ﹰﻻ ،ﻭﺍﳋﱪ ﺛﺎﻧﻴﺎﹰ ﻟﺌ ﹼﻼ ﻳﻠﺰﻡ ﺍﻟﺪﻭﺭ ﻋﻠـﻰ
ﻣﺎ ﻋﺮﻑ ﰲ ﻛﺘﺐ ﺍﳌﻴﺰﺍﻥ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺑﻪ[ ﺃﻱ :ﻋﻠﻰ ﻭﺟﻪ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻣﺘﻠﺒﺲ ﺑﺬﻟﻚ ﺍﻟﻮﺟـﻪ ،ﻭﺍﳌـﺮﺍﺩ
ﺑﺎﻟﺸﻲﺀ ﺇﻣﺎ ﺍﻟﻨﺴﺒﺔ ﻭﻫﻮ ﺍﻷﻭﻓﻖ ﻟﻠﻤﻌﲎ ،ﻓﺤﻴﻨﺌﺬ ﻛﻠﻤﺔ ½ﻣﺎ¼ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﻨﻔـﻲ ،ﻭﺇﻣـﺎ ﺍﳌﻮﺿـﻮﻉ
ﻭﻫﻮ ﺍﻷﻭﻓﻖ ﻟﻠﻔﻆ ،ﻓﺈ ﹼﻥ ﺍﳌﺨﱪ ﻋﻨﻪ ﻫﻮ ﺍﳌﻮﺿﻮﻉ ،ﻭﻳﻘﺎﻝ½ :ﺃﺧﱪﺕ ﻋﻦ ﺯﻳﺪ¼ ،ﻓـ ½ﻣﺎ¼ ﻋﺒﺎﺭﺓ ﻋﻦ ﺛﺒﻮﺕ
ﺍﶈﻤﻮﻝ ﺃﻭ ﺍﻧﺘﻔﺎﺋﻪ" ١٢ .ﺧﻴﺎﱄ".
) (٥ﻗﻮﻟﻪ] :ﺑﺎﻟﻮﺻﻒ[ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺪﻕ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﳋﱪ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺑﺎﻹﺿﺎﻓﺔ[ ﺃﻱ :ﺧﱪ ﺍﳌﺨﱪ ﺍﻟﺼﺎﺩﻕ ،ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺪﻕ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺨﱪ١٢ .
! "٧٨
ﺍﳋﱪ ﺍﳌﺘﻮﺍﺗﺮ( ﺳ ﻤﻲ ﺑﺬﻟﻚ ﻟِﻤﺎ ﺃﻧﻪ ﻻ ﻳﻘﻊ ﺩﻓﻌﺔ) ،(١ﺑﻞ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻗﹼﺐ#
ﻭﺍﻟﺘﻮﺍﱄ) .ﻭﻫﻮ( ﺃﻱ :ﺍﻟﹾﺨﱪ )ﺍﻟﺜﺎﺑﺖ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﻗﻮﻡ ﻻ ﻳﺘﺼ ﻮﺭ ﺗﻮﺍﻃﺆﻫﻢ()،(٢
ﺃﻱ :ﻻ ﳚ ﻮﺯ ﺍﻟﻌﻘﻞ) (٣ﺗﻮﺍﻓﻘﻬﻢ )ﻋﻠﻰ ﺍﻟﻜﺬﺏ( ﻭﻣﺼﺪﺍﻗﻪ) (٤ﻭﻗﻮﻉ ﺍﻟﻌﻠﻢ ﻣﻦ
ﻏﲑ ﺷﺒﻬﺔ) .ﻭﻫﻮ( ﺑﺎﻟﻀﺮﻭﺭﺓ )ﻣﻮﺟﺐ ﻟﻠﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﻛﺎﻟﻌﻠﻢ ﺑﺎﳌﻠﻮﻙ
ﺍﳋﺎﻟﻴﺔ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳌﺎﺿﻴﺔ ﻭﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻨﺎﺋﻴﺔ( ﳛﺘﻤﻞ ﺍﻟﻌﻄﻒ) (٥ﻋﻠﻰ ﺍﳌﻠﻮﻙ
ﻭﻋﻠﻰ ﺍﻷﺯﻣﻨﺔ ،ﻭﺍﻷ ﻭﻝ ﺃﻗﺮﺏ) (٦ﻭﺇﻥ ﻛﺎﻥ ﺃﺑﻌﺪ........................... .
) (١ﻗﻮﻟﻪ] :ﻻ ﻳﻘﻊ ﺩﻓﻌﺔً[ ﺃﻱ :ﲰﻲ ﺑﺎﳌﺘﻮﺍﺗﺮ ،ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﻤﻊ ﻛﻼﻡ ﻣﻦ ﲨﻊ ﻋﻈﻴﻢ ﺩﻓﻌﹰﺔ ،ﲝﻴـﺚ
ﻳﺴﺘﻴﻘﻦ ﺍﻟﻌﻘﻞ ﺑﺄﻢ ﻳﺘﻜﻠﹼﻤﻮﻥ ﺑﺬﻟﻚ ﺍﻟﻜﻼﻡ ﻻﺧﺘﻼﻁ ﺍﻷﺻﻮﺍﺕ .ﻭﺇﻥ ﺃﻣﻜﻦ ﻓﺒﻨﺎﺀ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺍﻷﻛﺜـﺮ،
ﻓﺈﻧﻪ ﻗﹼﻠﻤﺎ ﳜﱪ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺜﲑ ﻋﻦ ﺷﻲﺀ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﹰﺓ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻻ ﻳﺘﺼﻮﺭ ﺗﻮﺍﻃﺌﻬﻢ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﻣﻨﺸﺄ ﻋﺪﻡ ﺍﻟﺘﺠﻮﻳﺰ ﻛﺜﺮﻢ ،ﻓﻼ ﻧﻘﺾ ﲞﱪ ﻗﻮﻡ ﻻ ﳚﻮﺯ
ﺍﻟﻌﻘﻞ ﻛﺬﻢ ﺑﻘﺮﻳﻨﺔ ﺧﺎﺭﺟﻴﺔ" ١٢ .ﺧﻴﺎﱄ".
) (٣ﻗﻮﻟﻪ] :ﻻ ﳚﻮﺯ ﺍﻟﻌﻘﻞ[ ﺃﻱ :ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃ ﹼﻥ ﺍﻟﻌﻘﻞ ﻻ ﳝﻜﻨﻪ ﺗﺼ ﻮﺭ ﺗﻮﺍﻃﺌﻬﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻓﻴﻤـﺎ ﺃﺧـﱪﻭﺍ
ﺑﻪ؛ ﺇﺫ ﻻ ﻧﺰﺍﻉ ﰲ ﺇﻣﻜﺎﻥ ﺗﺼ ﻮﺭ ﺍﻟﻌﻘﻞ ،ﺑﻞ ﺍﳌﺮﺍﺩ ﺃ ﹼﻥ ﺍﻟﻌﻘﻞ ﳛﻜﻢ ﺣﻜﻤﺎﹰ ﻗﻄﻌﻴﺎ ﺑﺄﻢ ﻻ ﻳﺘﻮﺍﻓﻘﻮﻥ ﻋﻠﻰ
ﺍﻟﻜﺬﺏ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﺼﺪﺍﻗﻪ[ ﺃﻱ :ﻣﺎ ﻳﺼﺪﻗﻪ ﻭﻳﺪﻝﹼ ﻋﻠﻰ ﺑﻠﻮﻏﻪ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﻋﺪﺩ ﻣﻌﻴﻦ ،ﻣﺜﻞ :ﲬﺴﺔ
ﺃﻭ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻭ ﻋﺸﺮﻳﻦ ﺃﻭ ﺃﺭﺑﻌﲔ ﺃﻭ ﺳﺒﻌﲔ ،ﻛﻤﺎ ﺍﺷﺘﺮﻁ ﺑﻌﻀﻬﻢ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﶈﹼﻘﻘﲔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﻟﻌﻄﻒ[ ﺃﻱ :ﻋﻄﻒ ﺍﻟﺒﻠﺪﺍﻥ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺍﻷ ﻭﻝ ﺃﻗﺮﺏ[ ﺃﻱ :ﻋﻄﻒ ﺍﻟﺒﻠﺪﺍﻥ ﻋﻠﻰ ﺍﳌﻠﻮﻙ ﺃﻗﺮﺏ ﲝﺴﺐ ﺍﳌﻌﲎ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﺑﻌﺪ ﻣﻦ ﺣﻴـﺚ
ﺍﻟﻠﻔﻆ ﻓﺈﻧﻪ ﳛﺼﻞ ﺣﻴﻨﺌﺬ ﻋﻠﻤﺎﻥ ،ﺃﺣـﺪﳘﺎ :ﺍﻟﻌﻠـﻢ ﺑـﺎﳌﻠﻮﻙ ﺍﳋﺎﻟﻴـﺔ ،ﻭﺍﻟﺜـﺎﱐ :ﺍﻟﻌﻠـﻢ ﺑﺎﻟﺒﻠـﺪﺍﻥ ﺍﻟﻨﺎﺋﻴـﺔ،
ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻋﻄﻒ ﻋﻠﻰ ﺍﻷﺯﻣﻨﺔ ،ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻗﻴﺪﹰﺍ ﻟﻸ ﻭﻝ ،ﻓﻼ ﳛﺼﻞ ﺇ ﹼﻻ ﻋﻠﻢ ﻭﺍﺣﺪ ،ﻭﺍﻟﻌﻠﻤﺎﻥ
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! "٧٩
ﻓﻬﺎﻫﻨﺎ ﺃﻣﺮﺍﻥ ) :( ١ﺃﺣﺪﳘﺎ ﺃ ﹼﻥ ﺍﳌﺘﻮﺍﺗﺮ ﻣﻮ ِﺟﺐ ﻟﻠﻌﻠﻢ ،ﻭﺫﻟﻚ#
ﺑﺎﻟﻀﺮﻭﺭﺓ) ،(٢ﻓﺈﻧﺎ ﳒﺪ) (٣ﻣﻦ ﺃﻧﻔﺴﻨﺎ ﺍﻟﻌﻠﻢ ﺑﻮﺟﻮﺩ "ﻣ ﹼﻜﺔ" ﻭ"ﺑﻐﺪﺍﺩ" ،ﻭﺃﻧﻪ ﻟﻴﺲ
ﺇﻻﹼ ﺑﺎﻹﺧﺒﺎﺭ ،ﻭﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺻﻞ ﺑﻪ ﺿﺮﻭﺭ ﻱ؛ ﻭﺫﻟﻚ ﻷﻧﻪ ﳛﺼﻞ
ﻟﻠﻤﺴﺘﺪﻝﹼ ﻭﻏﲑﻩ) (٤ﺣﺘﻰ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﺬﻳﻦ ﻻ ﺍﻫﺘﺪﺍﺀ ﳍﻢ ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﻄﺮﻳﻖ
ﺍﻻﻛﺘﺴﺎﺏ ﻭﺗﺮﺗﻴﺐ ﺍﳌﻘﺪﻣﺎﺕ .ﻭﺃﻣﺎ ﺧﱪ ﺍﻟﻨﺼﺎﺭﻯ) (٥ﺑﻘﺘﻞ ﻋﻴﺴﻰ ﻋﻠﻴﻪ
ﺧﲑ ﻣﻦ ﻋﻠﻢ ﻭﺍﺣﺪ ،ﻭﺃﻳﻀﺎﹰ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻗﻴﺪ ﺍﻟﻨﺎﺋﻴﺔ ﻣﺴﺘﺪﺭﻛﹰﺎ؛ ﻷﻧﻪ ﻳﻜﻔﻲ ﺃﻥ ﻳﻘﺎﻝ :ﻛﺎﻟﻠﻌﻠﻢ ﺑـﺎﳌﻠﻮﻙ
ﺍﳋﺎﻟﻴﺔ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳌﺎﺿﻴﺔ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﺒﻌﻴﺪﺓ ﺃﻭ ﺍﻟﻘﺮﻳﺒﺔ١٢ .
) (١ﻗﻮﻟﻪ] :ﻓﻬﺎﻫﻨﺎ ﺃﻣﺮﺍﻥ[ ﺃﻱ :ﰲ ﻣﻘﺎﻡ ﻗﻮﻝ ﺍﳌﺼﻨﻒ½ :ﺍﳋﱪ ﺍﳌﺘﻮﺍﺗﺮ ﻣﻮﺟﺐ ﻟﻠﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﺑﺎﻟﻀﺮﻭﺭﺓ¼
ﺣﻜﻤﺎﻥ ،ﺃﺣﺪﳘﺎ :ﻳﻌﺮﻑ ﺻﺮﳛﹰﺎ ﻭﻫﻮ ﻛﻮﻧﻪ ﻣﻮﺟﺒﹰﺎ ﻟﻠﻌﻠﻢ ،ﻭﺍﻵﺧﺮ ﺃﻱ :ﺍﻟﻌﻠـﻢ ﺍﳊﺎﺻـﻞ ﺑـﻪ ﺿـﺮﻭﺭﻱ
ﺿﻤﻨﹰﺎ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺫﻟﻚ ﺑﺎﻟﻀﺮﻭﺭﺓ[ ﺃﻱ :ﺇﳚﺎﺏ ﺍﻟﺘﻮﺍﺗﺮ ﺍﻟﻌﻠﻢ ،ﺿﺮﻭﺭ ﻱ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﺈﻧﺎ ﳒﺪ[ ﻫﺬﺍ ﺗﻨﺒﻴﻪ ﻻ ﺍﺳﺘﺪﻻﻝ ،ﻓﺈ ﹼﻥ ﺍﻟﻀﺮﻭﺭ ﻱ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﻹﺛﺒﺎﺕ ﺑﺎﻟﺪﻟﻴﻞ ،ﺑـﻞ ﳛﺘـﺎﺝ ﺇﱃ
ﺍﻹﻇﻬﺎﺭ ﺑﺎﻟﺘﻨﺒﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺧﻔﻴﹰﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻠﻤﺴﺘﺪﻝﹼ ﻭﻏﲑﻩ[ ﻓﻼ ﻳﺘﻮﹼﻗﻒ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﻭﺇﻥ ﺃﻣﻜﻦ ﺗﺮﺗﻴﺒﻪ ﺑﺄﻥ ﻳﻘﺎﻝ½ :ﻫﺬﺍ ﺧـﱪ ﻗـﻮﻡ ﻻ ﻳﺘـﺼ ﻮﺭ
ﺗﻮﺍﻃﺌﻬﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ،ﻭﻛ ﹼﻞ ﺧﱪ ﻫﺬﺍ ﺷﺎﻧﻪ ﻓﻬﻮ ﺻﺎﺩﻕ¼ ،ﻓﻬﺬﺍ ﻣﻦ ﻗﺒﻴـﻞ ﺍﻟﻘﻴـﺎﺱ ﺍﳋﻔـ ﻲ ﺃﻱ :ﺍﻟﻘـﻀﺎﻳﺎ
ﺍﻟﱵ ﻗﻴﺎﺳﺎﺎ ﻣﻌﻬﺎ ،ﻓﻼ ﻳﻠﺰﻡ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻧﻈﺮﻳﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺧﱪ ﺍﻟﻨﺼﺎﺭﻯ[ ﰲ "ﺍﻟﺘﻠﻮﻳﺢ" ﻟﻔﻆ ½ﺍﻟﻴﻬﻮﺩ¼ ﺑﺪﻝ ½ﺍﻟﻨﺼﺎﺭﻯ¼ ،ﻓﺤﻴﻨﺌﺬ ﺍﳋﱪ ﲟﻌـﲎ ﺍﻹﺧﺒـﺎﺭ،
ﻭﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺃﻱ :ﺇﺧﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻨﺼﺎﺭﻯ ،ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺮﻳـﺮﻩ :ﺃﻧـﺎ ﻻ ﻧـﺴﻠﹼﻢ ﺃ ﹼﻥ
ﺍﳋﱪ ﺍﳌﺘﻮﺍﺗﺮ ﻣﻮﺟﺐ ﻟﻠﻌﻠﻢ ،ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻮﺟﺒﺎﹰ ﻟﻠﻌﻠﻢ ﻟﻜﺎﻥ ﺧﱪ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻘﺘﻞ ﻋﻴﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ،
ﻭﺧﱪ ﺍﻟﻴﻬﻮﺩ ﺑﺘﺄﺑﻴﺪ ﺩﻳﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻮﺟﺒﹰﺎ ﻟﻠﻌﻠﻢ ﻟﻜﻮﻧﻪ ﻣﺘﻮﺍﺗﺮﺍﹰ ،ﻭﺍﻟﺘﺎﱄ ﺑﺎﻃﻞ ﻓﺎﳌﻘﺪﻡ ﻣﺜﻠﻪ١٢ .
! "٨٠
ﺍﻟﺴﻼﻡ ﻭﺍﻟﻴﻬﻮﺩ ﺑﺘﺄﺑﻴﺪ ﺩﻳﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) ،(١ﻓﺘﻮﺍﺗﺮﻩ ﳑﻨﻮﻉ) (٢ﻓﺈﻥ#
ﻗﻴﻞ) :(٣ﺧﱪ ﻛﻞﹼ ﻭﺍﺣﺪ ﻻ ﻳﻔﻴﺪ ﺇﻻﹼ ﺍﻟﻈﻦ ،(٤)ﻭﺿ ﻢ ﺍﻟﻈﻦ ﺇﱃ ﺍﻟﻈﻦ ﻻ ﻳﻮﺟﺐ
ﺍﻟﻴﻘﲔ ،ﻭﺃﻳﻀﹰﺎ ﺟﻮﺍﺯ ﻛﺬﺏ ﻛﻞﹼ ﻭﺍﺣﺪ ﻳﻮﺟﺐ ﺟﻮﺍﺯ ﻛﺬﺏ ﺍﻤﻮﻉ؛ ﻷﻧﻪ
ﻧﻔﺲ ﺍﻵﺣﺎﺩ .ﻗﻠﻨﺎ) :(٥ﺭﺑﻤﺎ ﻳﻜﻮﻥ ﻣﻊ ﺍﻻﺟﺘﻤﺎﻉ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﻊ ﺍﻻﻧﻔﺮﺍﺩ،
ﻛﻘ ﻮﺓ ﺍﳊﺒﻞ ﺍﳌﺆﹼﻟﻒ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺕ .ﻓﺈﻥ ﻗﻴﻞ) :(٦ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﻻ ﻳﻘﻊ ﻓﻴﻬﺎ
ﺍﻟﺘﻔﺎﻭﺕ ﻭ ﺍﻻﺧﺘﻼﻑ ،ﻭﳓﻦ ﳒﺪ ﺍﻟﻌﻠﻢ ﺑﻜﻮﻥ ﺍﻟﻮﺍﺣﺪ ﻧﺼﻒ ﺍﻻﺛﻨﲔ ﺃﻗﻮﻯ
) (١ﻗﻮﻟﻪ] :ﺑﺘﺄﺑﻴﺪ ﺩﻳﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ[ ﺣﻴـﺚ ﻳـﺰﻋﻢ ﺍﻟﻴﻬـﻮﺩ ﺃﻥﹼ ﻣﻮﺳـﻰ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﻗـﺎﻝ :ﲤـﺴﻜﻮﺍ
ﺑﺎﻟﺴﺒﺖ ﻣﺎﺩﺍﻣﺖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﻫﻮ ﺗﺼﺮﻳﺢ ﺑﺄ ﹼﻥ ﺩﻳﻨﻪ ﺃﺑﺪﻱ ﻏﲑ ﻣﻨﺴﻮﺥ ،ﻛﺬﺍ ﰲ "ﺍﻟﻨﱪﺍﺱ"١٢ .
) (٢ﻗﻮﻟﻪ]:ﻓﺘﻮﺍﺗﺮﻩ ﳑﻨﻮﻉ[ ﻓﺈﻥﹼ ﻣﻦ ﺷﺮﺍﺋﻂ ﺍﳌﺘﻮﺍﺗﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺒﻠﻎ ﺍﶈﻴﻞ ﻟﻜﺬﺏ ﰲ ﻛ ﹼﻞ ﻃﺒﻘﺔ ،ﻋﻠﻰ ﻣـﺎ
ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ،ﻭﺧﱪ ﻗﺘﻞ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﱂ ﻳﻨﻘـﻞ ﺍﺑﺘـﺪﺍﺀ ﺇ ﹼﻻ ﻋـﻦ ﺃﺭﺑﻌـﺔ ﻣـﻦ
ﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ ﺳﺒﻌﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ،ﻭﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻟﻴﺲ ِﻣ ﻤﺎ ﻳﺴﺘﺤﻴﻞ ﺍﻟﻌﻘﻞ ﺗﻮﺍﻃﺌﻬﻢ ﻋﻠـﻰ ﺍﻟﻜـﺬﺏ .ﻭﺃﻣـﺎ ﺧـﱪ
ﺍﻟﻴﻬﻮﺩ ﻓﻸﻧﻪ ﺍﻧﻘﻄﻊ ﻋﺮﻗﻬﻢ ﰲ ﻋﻬﺪ "ﲞﺖ ﻧﺼﺮ" ﺣﻴﺚ ﻗﺘﻠﻬﻢ ﻓﻠﻢ ﻳﺒﻖ ﰲ ﺍﻟﻌﺎﱂ ﺇﻻﹼ ﻭﺍﺣﺪ ﻭﺍﺣﺪ ،ﻭﻫـﺬﺍ
ﻻ ﻳﻜﻔﻲ ﻟﻠﺘﻮﺍﺗﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﺇﻳﺮﺍﺩ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﻭﻣﻨﺸﺄﻩ ﻋﺪﻡ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﻞﹼ ﺍﻤﻮﻋﻲ ﻭﺍﻹﻓﺮﺍﺩ ﻱ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﻳﻔﻴﺪ ﺇﻻﹼ ﺍﻟﻈﻦ [ﺃﻱ :ﺇﳕﺎ ﳛـﺼﻞ ﲞـﱪ ﻛـﻞﹼ ﻭﺍﺣـﺪ ﺍﻟﻈـﻦ ،ﻭﻻ ﳛـﺼﻞ ﺃﺛـﺮ ﺟﺪﻳـﺪ ﲝﻴـﺚ
ﻳﺘﺠﺎﻭﺯ ﻣﺮﺗﺒﺔ ﺍﻟﻈ ﻦ ،ﻭﺿ ﻢ ﺍﻟﻈﻦ ﺇﱃ ﺍﻟﻈﻦ ﻻ ﻳـﻮﺭﺙ ﺍﻟـﻴﻘﲔ ،ﺣـﱴ ﻳـﺼ ﺢ ﺍﳊﻜـﻢ ﺑـﺄ ﹼﻥ ﺍﳋـﱪ ﺍﳌﺘـﻮﺍﺗﺮ
ﻣﻮﺟﺐ ﻟﻠﻌﻠﻢ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻧﺎ ﻻ ﻧﺴﹼﻠﻢ ﻗﻮﻟﻜﻢ½ :ﺿﻢ ﺍﻟﻈ ﻦ ﺇﱃ ﺍﻟﻈ ﻦ ﻻ ﻳﻔﻴﺪ ﺍﻟـﻴﻘﲔ ،ﻭﺟـﻮﺍﺯ ﻛـﺬﺏ
ﻛﻞﹼ ﻭﺍﺣﺪ ﻳﻮﺟﺐ ﺟـﻮﺍﺯ ﻛـﺬﺏ ﺍﻤـﻮﻉ¼؛ ﻷﻧـﻪ ﻣـﺒ ﲏ ﻋﻠـﻰ ﺃﻥﹼ ﺍﻤـﻮﻉ ﻧﻔـﺲ ﺍﻵﺣـﺎﺩ ﰲ ﲨﻴـﻊ
ﺍﻷﺣﻜﺎﻡ ،ﻣﻊ ﺃﻥﹼ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻓﺮﲟﺎ ﺗﻜﻮﻥ ﻣﻊ ﺍﻤﻮﻉ ﻗ ﻮﺓ ﻻﺗﻜﻮﻥ ﻣﻊ ﺍﻵﺣﺎﺩ ﻋﻠـﻰ ﺍﻻﻧﻔـﺮﺍﺩ،
ﻛﺎﳊﺒﻞ ﺍﳌﺆﻟﹼﻒ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺕ ﺣﻴﺚ ﺗﻜﻮﻥ ﻟﻠﻤﺠﻤﻮﻉ ﻗ ﻮﺓ ﻣﺎ ﻟﻴﺴﺖ ﻟﻜﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﺎ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﺇﻳﺮﺍﺩ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ،ﺃﻱ :ﻗﻮﻟﻪ½ :ﻣﻮﺟﺐ ﻟﻠﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ¼١٢ .
! "٨١
ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﻮﺟﻮﺩ "ﺇﺳﻜﻨﺪﺭ" ،ﻭﺍﳌﺘﻮﺍﺗﺮ ﻗﺪ ﺃﻧﻜﺮﺕ ﺇﻓﺎﺩﺗﻪ ﺍﻟﻌﻠﻢ ﲨﺎﻋﺔ ﻣﻦ#
ﺍﻟﻌﻘﻼﺀ ،ﻛـ½ﺍﻟ ﺴﻤﻨﻴﺔ¼) (١ﻭ ½ﺍﻟﱪﺍﳘﺔ¼) .(٢ﻗﻠﻨﺎ :ﻫﺬﺍ ﳑﻨﻮﻉ) ،(٣ﺑﻞ ﻗﺪ ﻳﺘﻔﺎﻭﺕ
ﺃﻧﻮﺍﻉ ﺍﻟﻀﺮﻭﺭ ﻱ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻹﻟﻒ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﳌﻤﺎﺭﺳﺔ ﻭﺍﻹﺧﻄﺎﺭ
ﺑﺎﻟﺒﺎﻝ ﻭﺗﺼ ﻮﺭﺍﺕ ﺃﻃﺮﺍﻑ ﺍﻷﺣﻜﺎﻡ ،ﻭﻗﺪ ﳜﺘﻠﻒ ﻓﻴﻪ ﻣﻜﺎﺑﺮﺓ ) ( ٤ﻭﻋﻨﺎﺩﺍﹰ
ﻛـ½ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﺔ¼ ﰲ ﲨﻴﻊ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ) .ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺧﱪ ﺍﻟﺮﺳﻮﻝ
ﺍﳌﺆﻳﺪ( ﺃﻱ :ﺍﻟﺜﺎﺑﺖ ﺭﺳﺎﻟﺘﻪ )ﺑﺎﳌﻌﺠﺰﺓ( ﻭﺍﻟﺮﺳﻮﻝ ﺇﻧﺴﺎﻥ ﺑﻌﺜﻪ) (٥ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ
ﺍﳋﻠﻖ ..................................................................
ﻗﻮﻟﻪ] :ﺍﻟﺴﻤﻨﻴﺔ[ ﻗﻮﻡ ﻣﻦ ﻋﺒﺪﺓ ﺍﻷﺻﻨﺎﻡ ،ﻣﻨﺴﻮﺑﻮﻥ ﺇﱃ "ﺳﻮﻣﻨﺎﺕ" ،ﺑﻠﺪﺓ ﻣﻘﺪ ﺳﺔ ﻋﻨﺪ ﺍﳍﻨﺎﺩﻙ ﰲ ﺟﻨﻮﺏ )(١
½ﺍﳍﻨﺪ¼ ﰲ ﻭﻻﻳﺔ ½ﻏﺠﺮﺍﺕ¼ ،ﻭﻗﻴﻞ :ﺇﱃ ﺍﻟﺴﻤﻦ ﻭﻫﻮ ﺃﻋﻈﻢ ﺃﺻﻨﺎﻣﻬﻢ١٢ . )(٢
)(٣
ﻗﻮﻟﻪ] :ﺍﻟﱪﺍﳘﺔ[ ﻓﺮﻗﺔ ﺗﻨﺴﺐ ﺇﱃ ﺍﻟﱪﻫﻢ ﻣﻦ ﺃﺻﻨﺎﻣﻬﻢ ،ﺃﻭ ﺇﱃ ﺭﺋﻴﺲ ﳍـﻢ ،ﺍﲰـﻪ "ﺑـﺮﳘﻦ" ،ﻭﻫـﻢ ﻣـﻦ )(٤
ﺭﺅﺳﺎﺀ ﻛﹼﻔﺎﺭ ½ﺍﳍﻨﺪ¼١٢ . )(٥
ﻗﻮﻟﻪ] :ﳑﻨﻮﻉ[ ﺣﺎﺻﻠﻪ ﺃﻥﹼ ﺍﻟﻀﺮﻭﺭ ﻱ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻥ ﻳﺒﻠﻎ ﺃﻗﺼﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻈﻬﻮﺭ ،ﺑﻞ ﻣﻌﻨﺎﻩ ﺃﻥ ﻳﺴﺘﻐﲏ ﻋﻦ
ﺍﻟﻔﻜﺮ ﻭﺍﻟﻨﻈﺮ ،ﻓﻼ ﻳﺒﻌﺪ ﺃﻥ ﻳﺘﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﺍﻟﻀﺮﻭﺭ ﻱ ﺣﺴﺐ ﺗﻔﺎﻭﺕ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﻟﻈﻬﻮﺭ ﻭﺍﳋﻔﺎﺀ١٢ .
ﻗﻮﻟﻪ] :ﻣﻜﺎﺑﺮﺓ[ ﻫﻮ ﺗﻮﺟﻪ ﺍﳌﺘﺨﺎﺻﻤﲔ ﰲ ﺍﻟﻨﺴﺒﺔ ،ﻻ ﻹﻇﻬﺎﺭ ﺍﻟﺼﻮﺍﺏ ﻭﻻ ﻹﻟﺰﺍﻡ ﺍﳋﺼﻢ١٢ .
ﻗﻮﻟﻪ] :ﺇﻧﺴﺎﻥ ﺑﻌﺜﻪ[ ﻫﺬﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻻﺻﻄﻼﺡ ﺍﳉﺪﻳﺪ ﺑﻌﺪ ﺗﻘﺮﺭ ﺍﻟﺸﺮﻉ ،ﺃﻭ ﺑﺎﻋﺘﺒﺎﺭ ﻏﺎﻟﺐ ﺍﻹﻃـﻼﻕ ،ﻭﺇﻻﹼ
ﻓﻘﺪ ﺃﻃﻠﻖ ﻟﻔﻆ ½ﺍﻟﺮﺳﻮﻝ¼ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻭﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟﻨﺒﻮﻳـﺔ ﻋﻠـﻰ ﺍﳌﻼﺋﻜـﺔ ﺃﻳـﻀﺎﹰ ،ﻓﻘـﺪ ﻗـﺎﻝ ﺍﷲ
ﺗﻌﺎﱃ﴿ :ﹶﻟﹶﻘﺪ ﺟﺎﺀَ ﺕ ﺭ ﺳﹸﻠﻨﺎ ِﺇﺑﺮﺍ ِﻫﻴ ﻢ ِﺑﺎﻟﹾﺒﺸﺮﻯ ﻗﹶﺎﻟﹸﻮﺍ ﺳ ﹶﻼﻣﺎ﴾]ﻫـﻮﺩ .[٦٩ :ﻭﻗـﺪ ﺃﻃﻠـﻖ ﰲ ﻋـﺮﻑ ﺍﻟﻜـﻼﻡ
ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ،ﻛﻤﺎ ﰲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ ½ﺭﺳﻞ ﺍﻟﺒﺸﺮ ﺃﻓﻀﻞ ﻣﻦ ﺭﺳﻞ ﺍﳌﻼﺋﻜﺔ¼١٢ .
! "٨٢
ﻟﺘﺒﻠﻴﻎ ﺍﻷﺣﻜﺎﻡ) ،(١ﻭﻗﺪ ﻳﺸﺘﺮﻁ) (٢ﻓﻴﻪ ﺍﻟﻜﺘﺎﺏ ،ﲞﻼﻑ ﺍﻟﻨﱯ ﻓﺈﻧﻪ ﺃﻋ ﻢ#،
ﻭﺍﳌﻌﺠﺰﺓ ﺃﻣﺮ ﺧﺎﺭﻕ) (٣ﻟﻠﻌﺎﺩﺓ ﻗﹸﺼﺪ ﺑﻪ ﺇﻇﻬﺎﺭ ﺻﺪﻕ) (٤ﻣﻦ ﺍﺩﻋﻰ) (٥ﺃﻧﻪ ﺭﺳﻮﻝ
ﺍﷲ ﺗﻌﺎﱃ) .ﻭﻫﻮ( ﺃﻱ :ﺧﱪ ﺍﻟﺮﺳﻮﻝ )ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺍﻻﺳﺘﺪﻻ ﹼﱄ( ﺃﻱ :ﺍﳊﺎﺻﻞ
ﺑﺎﻻﺳﺘﺪﻻﻝ) ،(٦ﺃﻱ :ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺪﻟﻴﻞ ﻭﻫﻮ ﺍﻟﺬﻱ ﳝﻜﻦ ﺍﻟﺘﻮﺻﻞ) (٧ﺑﺼﺤﻴﺢ
) (١ﻗﻮﻟﻪ] :ﻟﺘﺒﻠﻴﻎ ﺍﻷﺣﻜﺎﻡ[ ﻭﻟﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻗﻮﻡ ﺁﺧﺮﻳﻦ ،ﻭﻫﻮ ﺬﺍ ﺍﳌﻌﲎ ﻳـﺴﺎﻭﻱ ﺍﻟـﻨﱯ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ،
ﻟﻜﻦ ﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻨﱯ ﺃﻋﻢ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ،ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻣِ ﻦ ﻗﹶﺒﻠِـ ﻚ ِﻣـﻦ ﺭ ﺳـﻮ ٍﻝ
ﻭﻻﹶ ﻧِﺒ ﻲ﴾]ﺍﳊﺞ ،[٥٢ :ﻭﻗﺪ ﺩ ﹼﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻷﻧﺒﻴﺎﺀ ﺃﺯﻳﺪ ﻣﻦ ﻋﺪﺩ ﺍﻟﺮﺳﻞ ،ﻓﺎﺷﺘﺮﻁ ﺑﻌﻀﻬﻢ
ﰲ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺘﺎﺏ" ١٢ .ﺧﻴﺎﱄ".
) (٢ﻗﻮﻟﻪ] :ﻗﺪ ﻳﺸﺘﺮﻁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ½ﺍﻟﺮﺳﻮﻝ¼ ﰲ ﺍﳌﱳ ﺍﻟﻨ ﱯ ﻣﻄﻠﻘـﺎﹰ ،ﻭﺇ ﹼﻻ ﻳﻠـﺰﻡ ﺃﻥ ﳜـﺮﺝ
ﺧﱪ ﻣﻦ ﻻ ﻛﺘﺎﺏ ﻟﻪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﺑﺎﻃﻞ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺃﻣﺮ ﺧﺎﺭﻕ[ ﻗﻴﻞ ﻋﻠﻴﻪ :ﺗﻌﺮﻳﻒ ﺍﳌﻌﺠﺰﺓ ﻏﲑ ﻣﺎﻧﻊ ،ﻓﺈﻧﻪ ﻳﺪﺧﻞ ﻓﻴﻪ ﺳﺤﺮ ﻣﻦ ﻳﺪﻋﻲ ﺍﻟﻨﺒـ ﻮﺓ ﻭﻟـﻴﺲ
ﺑﻨ ﱯ ،ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺧﻠﻖ ﺍﻷﻣﺮ ﺍﳋﺎﺭﻕ ﻋﻠﻰ ﻳﺪ ﺍﻟﻜﺎﺫﺏ ﻋﻠﻰ ﻭﻓﻖ ﻣﺪﻋﺎﻩ ﳑﺘﻨﻊ ﻋـﺎﺩ ﻱ ﻣـﻦ ﺍﷲ
ﺗﻌﺎﱃ؛ ﻷ ﹼﻥ ﺍﳋﺎﺭﻕ ﻓﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﳜﻠﻘﻪ ﻹﻇﻬﺎﺭ ﺻﺪﻕ ﺍﻟﻨ ﱯ ﻓﻠﻮ ﺃﻇﻬﺮﻩ ﻋﻠﻰ ﻳﺪ ﺍﻟﻜﺎﺫﺏ ﻟﻜﺎﻥ ﺗـﺼﺪﻳﻘﺎﹰ
ﻟﻠﻜﺎﺫﺏ ﻭﻫﻮ ﳏﺎﻝ ،ﻭﻗﺪ ﳚﺎﺏ :ﺑﺄ ﹼﻥ ﺍﻟﺴﺤﺮ ﻟﻴﺲ ﺃﻣﺮﹰﺍ ﺧﺎﺭﻗﹰﺎ ﻟﻠﻌﺎﺩﺓ ،ﻓﺈﻧﻪ ﲟﺒﺎﺷﺮﺓ ﺃﺳﺒﺎﺏ ﺧﺎ ﺻﺔ ،ﺃﻣﺎ
ﻣﺎ ﻳﻘﻊ ﻋﻠﻰ ﻳﺪ ﺍﳌﺴﻴﺢ ﺍﻟﺪ ﺟﺎﻝ ﻣﻦ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﻭﺇﻣﻄﺎﺭ ﺍﻟﺴﻤﺎﺀ ،ﻓﺄﺟﺎﺏ ﻋﻨﻪ ﺳﻴﺪﻱ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻌﺮﺍﱐﹼ:
ﺑﺄﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻣﻮﺭ ﺣﻘﻴﻘﻴﺔ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺃﻣﻮﺭ ﻣﺘﺨﻴﻠﺔ ﻳﻔﱳ ﺎ ﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻮﻝ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺇﻇﻬﺎﺭ ﺻﺪﻕ[ ﻓﺈﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻳﺪ ﺭﺳﻠﻪ ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﺒﺎﻫﺮﺍﺕ ﺗﺄﺳﻴﺴﹰﺎ ﻻﻧﻘﻴﺎﺩ ﻗﻮﻣﻬﻢ ﳍﻢ؛ ﺇﺫ ﻣﻦ
ﺷﺎﻥ ﺍﻟﺒﺸﺮ ﺃﻥ ﻻ ﻳﻨﻘﺎﺩ ﺑﻌﻀﻪ ﻟﺒﻌﺾ ﺇﻻﹼ ﺑﻈﻬﻮﺭ ﺑﺮﻫﺎﻥ" ١٢ .ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ".
) (٥ﻗﻮﻟﻪ] :ﻣﻦ ﺍ ﺩﻋﻰ[ ﺧﺮﺝ ﺑﻪ ﺍﳋﺎﺭﺝ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﻏﲑ ﲢ ﺪ ﻛﻜﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺃﻱ :ﺍﳊﺎﺻﻞ ﺑﺎﻻﺳﺘﺪﻻﻝ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﻧﺴﺒﺔ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻻﺳﺘﺪﻻﻝ ﻧﺴﺒﺔ ﺍﳌﺴﺒﺐ ﺇﱃ ﺍﻟﺴﺒﺐ١٢ .
) (٧ﻗﻮﻟﻪ] :ﳝﻜﻦ ﺍﻟﺘﻮﺻﻞ[ ﻗﺎﻝ ﰲ "ﺍﳋﻴﺎﱄ" :ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﻣﻜﺎﻥ ﺍﻹﻣﻜﺎﻥ ﺍﳋـﺎﺹ ،ﺃﻱ :ﺍﻟﺘﻮ ﺻـﻞ ﺑـﺎﻟﻨﻈﺮ
ﺍﻟﺼﺤﻴﺢ ﺇﱃ ﺍﳌﻄﻠﻮﺏ ﻭﻋﺪﻡ ﺍﻟﺘﻮ ﺻﻞ ﺑﻪ ﺇﻟﻴﻪ ،ﻛﻼﳘـﺎ ﻟﻴـﺴﺎ ﺑـﻀﺮﻭﺭﻳﲔ ،ﻓﺈﻧﻨـﺎ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ ﻧﻘـﻮﻝ :ﺇﻥﹼ
ﻓﻴﻀﺎﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺑﻌﺪ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﺇﳕﺎ ﻫﻮ ﺑﻄﺮﻳﻖ ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ ﺍﻹﳍﻴﺔ ،ﻭﻟﻴﺲ ﺑﻀﺮﻭﺭ ﻱ ﰲ ﻧﻔﺴﻪ١٢ .
! "٨٣
ﺍﻟﻨﻈﺮ) (١ﻓﻴﻪ ﺇﱃ ﺍﻟﻌﻠﻢ ﲟﻄﻠﻮﺏ ﺧﱪﻱ .ﻭﻗﻴﻞ :ﻗﻮﻝ ﻣﺆﻟﹼﻒ ﻣﻦ ﻗﻀﺎﻳﺎ)#(٢
ﻳﺴﺘﻠﺰﻡ ﻟﺬﺍﺗﻪ) (٣ﻗﻮ ﹰﻻ ﺁﺧﺮ .ﻓﻌﻠﻰ ﺍﻷ ﻭﻝ ،ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ ﻫﻮ
ﺍﻟﻌﺎﱂ) ،(٤ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ :ﻗﻮﻟﻨﺎ½ :ﺍﻟﻌﺎﱂ ﺣﺎﺩﺙ ،ﻭﻛ ﹼﻞ ﺣﺎﺩﺙ ﻓﻠﻪ ﺻﺎﻧﻊ¼ .ﻭﺃﻣﺎ
ﻗﻮﳍﻢ :ﺍﻟﺪﻟﻴﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﻪ ﺍﻟﻌﻠﻢ ﺑﺸﻲﺀ ﺁﺧﺮ) ،(٥ﻓﺒﺎﻟﺜﺎﱐ
ﺃﻭﻓﻖ) .(٦ﺃﻣﺎ ﻛﻮﻧﻪ ﻣﻮﺟﺒﺎﹰ ﻟﻠﻌﻠﻢ ﻓﻠﻠﻘﻄﻊ ﺑﺄﻥﹼ ﻣﻦ ﺃﻇﻬﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻌﺠﺰﺓ ﻋﻠﻰ
) (١ﻗﻮﻟﻪ] :ﺑﺼﺤﻴﺢ ﺍﻟﻨﻈﺮ[ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﻔﻜﺮ ﻋﻠﻰ ﻭﺟﻪ ﻳﺆﺩﻱ ﺇﱃ ﺍﳌﻄﻠﻮﺏ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣﻦ ﻗﻀﺎﻳﺎ[ ﺧﺮﺝ ﺬﺍ ﺍﻟﻘﻴﺪ ﺍﻟﻘﻀﻴﺔ ﺍﳌﺮﻛﹼﺒﺔ ﻣﻦ ﺍﳌﻮ ﺟﻬـﺎﺕ ﺍﳌـﺴﺘﻠﺰﻣﺔ ﻟﻌﻜـﺴﻬﺎ ﻓـﺈ ﹼﻥ ﺍﻟﻘـﻀﻴﺔ
ﺍﳌﺮ ﹼﻛﺒﺔ ﰲ ﻋﺮﻑ ﺍﳌﻨﻄﻖ ﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥﹼ ﻟﻔﻆ ﺍﻟﻘﻀﺎﻳﺎ ﺃﻃﻠﻖ ﻋﻠﻰ ﻣﺎ ﻓﻮﻕ ﺍﻟﻮﺍﺣـﺪ ،ﻛﻤـﺎ ﰲ
"ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٣ﻗﻮﻟﻪ] :ﻳﺴﺘﻠﺰﻡ ﻟﺬﺍﺗﻪ[ ﺃﻱ :ﻻ ﺑﻮﺍﺳﻄﺔ ﻣﻘ ﺪﻣﺔ ﻏﺮﻳﺒﺔ ،ﻭ ﻫﺬﺍ ﺍﻻﺳـﺘﻠﺰﺍﻡ ﻋﻨـﺪ ﺍﻟﻔﻼﺳـﻔﺔ ﺿـﺮﻭﺭ ﻱ ،ﺃﻱ:
ﳑﺘﻨﻊ ﺍﻻﻧﻔﻜﺎﻙ؛ ﻷﹼﻢ ﻳﻘﻮﻟﻮﻥ:ﺇ ﹼﻥ ﻓﻴـﻀﺎﻥ ﺍﳌﻄﻠـﻮﺏ ﻋﻘﻴـﺐ ﺻـﺮﻑ ﺍﻟﻨﻈـﺮ ﺍﻟـﺼﺤﻴﺢ ﻭﺍﺟـﺐ ﻣـﻦ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ،ﻭﻋﻨﺪﻧﺎ ﻋﺎﺩ ﻱ ،ﺃﻱ :ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺍﻹﳍﻴﺔ ﲞﻠﻖ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻟﻌﺎﱂ[ ﻻ ﻗﻮﻟﻨﺎ½ :ﺍﻟﻌﺎﱂ ﺣﺎﺩﺙ ﻭﻛﻞﹼ ﺣﺎﺩﺙ ﻓﻠﻪ ﳏﺪﺙ¼ ،ﰲ "ﺍﳋﻴﺎﱄ" :ﻫﺬﺍ ﺍﳊﺼﺮ ﻣﺒﲏ
ﻋﻠﻰ ﺃﻥﹼ ﺍﳌـﺮﺍﺩ ﺑـﺎﻟﻨﻈﺮ ﻓﻴـﻪ ،ﺍﻟﻨﻈـﺮ ﰲ ﺃﺣﻮﺍﻟـﻪ ﻓﻘـﻂ ،ﻻ ﻣـﺎ ﻳﻌ ﻤـﻪ ﻭﺍﻟﻨﻈـﺮ ﰲ ﻧﻔـﺴﻪ ،ﺣـﱴ ﻳﻠـﺰﻡ ﻛـﻮﻥ
ﺍﳌﻘﺪﻣﺎﺕ ﺩﻟﻴﻼﹰ ،ﻟﻜﻦ ﻻ ﳜﻔﻰ ﺃﻧﻪ ﺧـﻼﻑ ﺍﻟﻈـﺎﻫﺮ ﻭﺍﻻﺻـﻄﻼﺡ ﻓـﺈﹼﻢ ﻳﻘـ ﺴﻤﻮﻥ ﺍﻟـﺪﻟﻴﻞ ﺇﱃ ﺍﳌﻔـﺮﺩ
ﻭﺍﳌﺮﻛﹼﺐ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺍﻟﻌﻠﻢ ﺑﺸﻲﺀ ﺁﺧﺮ[ ﺍﳌﺮﺍﺩ ﺑـ½ﺍﻟﻌﻠﻢ¼ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻘﺮﻳﻨﺔ ﺃﻥﹼ ﺍﻟﺘﻌﺮﻳﻒ ﻟﻠﺪﻟﻴﻞ ،ﻓﻴﺨـﺮﺝ ﺍﳊـ ﺪ ﺑﺎﻟﻨـﺴﺒﺔ
ﺇﱃ ﺍﶈﺪﻭﺩ ،ﻭﺍﳌﻠﺰﻭﻡ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻼﺯﻡ ،ﻭﺑﻠﺰﻭﻣـﻪ ﻣـﻦ ﺁﺧـﺮ ﻛﻮﻧـﻪ ﻧﺎﺷـﻴﺎﹰ ﻭﺣﺎﺻـﻼﹰ ﻣﻨـﻪ ،ﻛﻤـﺎ ﻫـﻮ
ﻣﻘﺘﻀﻰ ﻛﻠـﻤﺔ ½ﻣﻦ¼ ،ﻓﺈﻧﻪ ﻓـﺮﻕ ﺑـﻴـﻦ ﺍﻟـﻼﺯﻡ ﻟﻠﺸﻲﺀ ﻭﺑﲔ ﺍﻟﻼﺯﻡ ﻣﻦ ﺍﻟﺸﻲﺀ ،ﻓﻴﺨﺮﺝ ﺍﻟﻘﻀﻴﺔ ﺍﻟـﻮﺍﺣﺪﺓ
ﺍﳌﺴﺘﻠﺰﻣﺔ ﻟﻘﻀﻴﺔ ﺃﺧﺮﻯ" ١٢ .ﺧﻴﺎﱄ".
) (٦ﻗﻮﻟﻪ] :ﻓﺒﺎﻟﺜﺎﱐ ﺃﻭﻓﻖ[ ﻷﻧﻪ ﺃﺧﺬ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻣﻌـﲎ ﺍﻟﻠـﺰﻭﻡ ،ﻭﰲ ﺍﻟﺘﻌﺮﻳـﻒ ﺍﻟﺜـﺎﱐ ﺃﻳـﻀﹰﺎ ﺃﺧـﺬ ﻣﻌـﲎ
ﺍﻻﺳﺘﻠﺰﺍﻡ ،ﲞﻼﻑ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷ ﻭﻝ ،ﻓﺈﻧﻪ ﱂ ﻳﺆﺧﺬ ﻓﻴﻪ ﺇﻻﹼ ﺍﻹﻣﻜﺎﻥ ،ﻭﺍﻹﻣﻜﺎﻥ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻠﺰﻭﻡ١٢ .
! "٨٤
ﻳﺪﻩ) (١ﺗﺼﺪﻳﻘﺎﹰ ﻟﻪ ﰲ ﺩﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﺔ ،ﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﻓﻴﻤﺎ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ)#،(٢
ﻭﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺩﻗﺎﹰ ﻳﻘﻊ ﺍﻟﻌﻠﻢ ﲟﻀﻤﻮﺎ ﻗﻄﻌﹰﺎ .ﻭﺃﻣﺎ ﺃﻧﻪ ﺍﺳﺘﺪﻻ ﹼﱄ ﻓﻠﺘﻮﻗﹼﻔﻪ ﻋﻠﻰ
ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﺳﺘﺤﻀﺎﺭ ﺃﻧﻪ ﺧﱪ ﻣﻦ ﺛﺒﺖ ﺭﺳﺎﻟﺘﻪ ﺑﺎﳌﻌﺠﺰﺍﺕ ،ﻭﻛ ﹼﻞ ﺧﱪ ﻫﺬﺍ
ﺷﺄﻧﻪ ﻓﻬﻮ ﺻﺎﺩﻕ ﻭﻣﻀﻤﻮﻧﻪ ﻭﺍﻗﻊ) .ﻭﺍﻟﻌﻠﻢ ﺍﻟﺜﺎﺑﺖ ﺑﻪ( ﺃﻱ :ﲞﱪ ﺍﻟﺮﺳﻮﻝ
)ﻳﻀﺎﻫﻲ( ﺃﻱ :ﻳﺸﺎﺑﻪ )ﺍﻟﻌﻠﻢ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻀﺮﻭﺭﺓ( ﻛﺎﶈﺴﻮﺳﺎﺕ ﻭﺍﻟﺒﺪﻳﻬﻴﺎﺕ
ﻭﺍﳌﺘﻮﺍﺗﺮﺍﺕ )ﰲ ﺍﻟﺘﻴﻘﹼﻦ( ﺃﻱ :ﻋﺪﻡ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻨﻘﻴﺾ)) (٣ﻭﺍﻟﺜﺒﺎﺕ( ﺃﻱ :ﻋﺪﻡ
ﺍﺣﺘﻤﺎﻝ ﺍﻟﺰﻭﺍﻝ ﺑﺘﺸﻜﻴﻚ ﺍﳌﺸﻜﹼﻚ ،ﻓﻬﻮ ﻋﻠﻢ ﲟﻌﲎ ﺍﻻﻋﺘﻘﺎﺩ) (٤ﺍﳌﻄﺎﺑﻖ
) (١ﻗﻮﻟﻪ] :ﺍﳌﻌﺠﺰﺓ ﻋﻠﻰ ﻳﺪﻩ[ ﻓﺈﻥﹼ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻘﺎﻃﻊ ﻋﻠﻰ ﺛﺒﻮﺕ ﻧﺒ ﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻫﻮﺍﳌﻌﺠﺰﺍﺕ؛ ﻷﹼﺎ ﺗﻘﻮﻡ ﻣﻘـﺎﻡ
ﻗﻮﻝ ﺍﷲ ﻋ ﺰﻭﺟﻞﹼ ﻟﻪ﴿ :ﺃﻧﺖ ﺭﺳﻮﱄ﴾ ﺗﺼﺪﻳﻘﺎﹰ ِﻟﻤﺎ ﺇ ﺩﻋﺎﻩ .ﻣﺜﺎﻟﻪ ﻗﺎﻡ ﺍﻹﻧﺴﺎﻥ ﰲ ﻣﻼﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﲝـﻀﺮﺓ
ﻣﻠﻚ ﻣﻄﺎﻉ ،ﻓﻘﺎﻝ½ :ﻳﺎ ﻣﻌﺸﺮﺍﳊﺎﺿﺮﻳﻦ! ﺇﻧﻲ ﺭﺳـﻮﻝ ﻫـﺬﺍ ﺍﳌﻠـﻚ ﻭﺇﻥ ﺁﻳـﺔ ﺻـﺪﻗﻲ ﺃﻥﹼ ﺍﳌﻠـﻚ ﻳﻘـﻮﻡ
ﻭﻳﺮﻓﻊ ﺍﻟﺘﺎﺝ ﻋﻦ ﺭﺃﺳﻪ¼ ،ﻓﻴﻘﻮﻡ ﺍﳌﻠﻚ ﰲ ﺍﳊﺎﻝ ﻭﻳﺮﻓﻊ ﺍﻟﺘﺎﺝ ﻋـﻦ ﺭﺃﺳـﻪ ﻋﻘـﺐ ﺩﻋـﻮﻯ ﻫـﺬﺍ ﺍﳌـﺪٰ ﻋﻰ،
ﺃﻟﻴﺲ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻳﻨـﺰﻝ ﻣﻨـﺰﻟﺔ ﻗﻮﻟﻪ½ :ﺻﺪﻗﺖ ﺃﻧﺖ ﺭﺳﻮﱄ¼ ؟ ﻛﺬﺍ ﰲ "ﺍﻟﻴﻮﺍﻗﻴﺖ"١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻷﺣﻜﺎﻡ[ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻷﺣﻜﺎﻡ ﺩﻳﻨﻴﺔ ﺃﻭ ﺩﻧﻴﻮﻳﺔ ،ﻭﻻ ﺃﺩﺭﻱ ﻛﻴﻒ ﺧﺺ ﺑﻌﺾ ﺍﶈ ﺸﲔ ﺑﺎﻟﺪﻳﻨﻴﺔ
ﻭﲤ ﺴﻜﻮﺍ ﺑـ ½ﺃﻧﺘﻢ ﺃﻋﻠﻢ ﺑﺄﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ¼ ﺍﳊﺪﻳﺚ ،ﻣﻊ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳌﻠﻜﺔ ﻻ ﺍﻹﺩﺭﺍﻙ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺃﻱ :ﻋﺪﻡ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻨﻘﻴﺾ[ ﻗﻴﻞ ﻋﻠﻴﻪ :ﺇﻥﹼ ﺍﻟﺘﻴﻘﹼﻦ ﲟﻌﲎ ﻋﺪﻡ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻨﻘﻴﺾ ﻳﺸﻤﻞ ﺍﻟﺜﺒﺎﺕ ،ﻓﻼ
ﻓﺎﺋﺪﺓ ﰲ ﺫﻛﺮﻩ ﺑﻌﺪ ﺍﻟﺘﻴﹼﻘﻦ ﺇﻻﹼ ﺍﻟﺘﻜﺮﺍﺭ ،ﻭﺃﺟﺎﺏ ﻋﻨﻪ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴـﺎﱄﹼ ﲟـﺎ ﺣﺎﺻـﻠﻪ :ﺃ ﹼﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﻋـﺪﻡ
ﺍﺣﺘﻤﺎﻝ ﺍﻟﻨﻘﻴﺾ ﻋﺪﻡ ﺍﻻﺣﺘﻤﺎﻝ ﰲ ﻧﻔﺲ ﺍﻷﻣـﺮ ،ﻭ ﻋﻨـﺪ ﺍﻟﻌـﺎﱂ ﰲ ﺍﳊـﺎﻝ ﺃﻱ :ﻻ ﳚـ ﻮﺯ ﺍﻟﻌﻘـﻞ ﻭﻗـﻮﻉ
ﻧﻘﻴﻀﻪ ﰲ ﺍﳊﺎﻝ ﻻ ﰲ ﺍﳌﺂﻝ ،ﻓﻼ ﻳﻠﻐﻮ ﺫﻛﺮ ﺍﻟﺜﺒﺎﺕ ،ﻓﺈ ﹼﻥ ﻣﻌﻨﺎﻩ ﻋﺪﻡ ﺍﻻﺣﺘﻤﺎﻝ ﰲ ﺍﳌﺂﻝ ،ﻟﻜﻨﻪ ﺳـﺨﻴﻒ
ﻋﻠﻰ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻓﻬﻮ ﻋﻠﻢ ﲟﻌﲎ ﺍﻻﻋﺘﻘﺎﺩ[ ﺃﻱ :ﺍﻟﻌﻠﻢ ﺍﳊﺎﺻـﻞ ﻣـﻦ ﺧـﱪ ﺍﻟﺮﺳـﻮﻝ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﻫـﻮ ﺍﻻﻋﺘﻘـﺎﺩ
ﺍﳉﺎﻣﻊ ﻟﻸﻭﺻﺎﻑ ﺍﻟﺜﻠﺚ ﻣﻦ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳉﺰﻡ ﻭﺍﻟﺜﺒﺎﺕ"١٢ .
!٨٥
ﺍﳉﺎﺯﻡ ﺍﻟﺜﺎﺑﺖ ،ﻭﺇﻻﹼ ﻟﻜﺎﻥ ﺟﻬﻼﹰ) (١ﺃﻭ ﻇﻨﺎ ﺃﻭ ﺗﻘﻠﻴﺪﺍﹰ ﻓﺈﻥ ﻗﻴﻞ) :(٢ﻫﺬﺍ ﺇﻧﻤﺎ#
ﻳﻜﻮﻥ ﰲ ﺍﳌﺘﻮﺍﺗﺮ ﻓﻘﻂ ،ﻓﲑﺟﻊ ﺇﱃ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ .ﻗﻠﻨﺎ) :(٣ﺍﻟﻜﻼﻡ ﻓﻴﻤﺎ ﻋﻠﻢ
ﺃﻧﻪ ﺧﱪ ﺍﻟﺮﺳﻮﻝ ﺳﻤﻊ ِﻣﻦ ﻓﻴﻪ ،ﺃﻭ ﺗﻮﺍﺗﺮ ﻋﻨﻪ ﺫﻟﻚ ،ﺃﻭ ﺑﻐﲑ ﺫﻟﻚ ﺇﻥ ﺃﻣﻜﻦ،
ﻭﺃﻣﺎ ﺧﱪ ﺍﻟﻮﺍﺣﺪ) (٤ﻓﺈﻧﻤﺎ ﱂ ﻳﻔﺪ ﺍﻟﻌﻠﻢ ﻟﻌﺮﻭﺽ ﺍﻟﺸﺒﻬﺔ ﰲ ﻛﻮﻧﻪ ﺧﱪ
ﺍﻟﺮﺳﻮﻝ .ﻓﺈﻥ ﻗﻴﻞ) :(٥ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﺘﻮﺍﺗﺮﺍﹰ ﺃﻭ ﻣﺴﻤﻮﻋﺎﹰ) (٦ﻣﻦ ﰲ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺻﻞ ﺑﻪ ﺿﺮﻭﺭﻳﺎ ﻛﻤﺎ ﻫﻮ ﺣﻜﻢ ﺳﺎﺋﺮ
) (١ﻗﻮﻟﻪ] :ﻭﺇﻻﹼ ﻟﻜﺎﻥ ﺟﻬﻼﹰ[ ﺗﻔﺼﻴﻞ ﻓﻮﺍﺋﺪ ﺍﻟﻘﻴﻮﺩ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﻠ ﻒ ،ﺃﻱ :ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻄﺎﺑﻘﹰﺎ ﻟﻜـﺎﻥ ﺟﻬـ ﹰﻼ
ﻣﺮﻛﹼﺒﹰﺎ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺟﺎﺯﻣﹰﺎ ﻛﺎﻥ ﻇﻨﹰﺎ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺛﺎﺑﺘﹰﺎ ﻛﺎﻥ ﺗﻘﻠﻴﺪﹰﺍ ،ﻭﻋﻠﻰ ﺍﻟﻜﻞﹼ ﺗﻨﺘﻔﻲ ﺍﳌﺸﺎﺔ ﺑﺎﻟﻌﻠﻢ
ﺍﻟﻀﺮﻭﺭﻱ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﻫﺬﺍ ﺣﺎﺻﻞ ﺍﻟﺴﺆﺍﻝ :ﺃﻥﹼ ﻛﻮﻥ ﺧﱪ ﺍﻟﺮﺳﻮﻝ ﻣﻔﻴﺪﺍﹰ ﻟﻠﻌﻠﻢ ﺍﳉﺎﺯﻡ ﺍﳌﻄﺎﺑﻖ ﺍﻟﺜﺎﺑـﺖ ﺇﳕـﺎ
ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻮﺍﺗﺮﹰﺍ ،ﻓﺈﻥﹼ ﻏﲑﻩ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻭﺍﳌﺸﺎﻫﲑ ﻻ ﻳﻔﻴـﺪ ﺇﻻﹼ ﺍﻟﻈـ ﻦ ،ﻓـﺼﺎﺭ ﺧـﱪ ﺍﻟﺮﺳـﻮﻝ
ﺍﳌﻮﺟﺐ ﻟﻠﻌﻠﻢ ﺍﻟﻴﻘﻴ ﲏ ﻗﺴﻤﺎﹰ ﻣﻦ ﺍﳋﱪ ﺍﳌﺘﻮﺍﺗﺮ ،ﻓﻼ ﻳﺼ ﺢ ﺟﻌﻠﻪ ﻗﺴﻴﻤﺎﹰ ﻟﻠﻤﺘﻮﺍﺗﺮ ،ﻭﺇ ﹼﻻ ﻳﻠﺰﻡ ﻛـﻮﻥ ﻗـﺴﻢ
ﺍﻟﺸﻲﺀ ﻗﺴﻴﻤﹰﺎ ﻟﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ[ ﳏﺼﻞ ﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺧﱪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺟﻌﻠﻨﺎﻩ ﻗﺴﻴﻤﺎﹰ ﻟﻠﺨﱪ ﺍﳌﺘﻮﺍﺗﺮ ،ﻭﻫـﻮ ﻣـﺎ ﻋﻠـﻢ ﺃﻧـﻪ
ﺧﱪﺍﻟﺮﺳﻮﻝ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﻟﺴﻤﻊ ﻣﻦ ﻓﻢ ﺍﻟﺮﺳﻮﻝ ﺃﻭ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺃﻭ ﺑﺎﻹﳍﺎﻡ ،ﻓﻬﻮ ﺃﻋﻢ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ ﻓﻼ ﻳﺮﺟﻊ
ﺇﻟﻴﻪ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺧﱪ ﺍﻟﻮﺍﺣﺪ[ ﺩﻓﻊ ﺩﺧﻞ ﻣﻘ ﺪﺭ ﺗﻘﺮﻳﺮﻩ ﺃﻥ ﻳﻘﺎﻝ½ :ﺇ ﹼﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺧـﱪ ﺍﻟﺮﺳـﻮﻝ ،ﻓـﻼ ﺑـﺪ
ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻴﺪﹰﺍ ﻟﻠﻌﻠﻢ ﻭﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ[ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺍﳌﺼﻨﻒ½ :ﺇ ﹼﻥ ﺧﱪ ﺍﻟﺮﺳﻮﻝ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺍﻻﺳﺘﺪﻻ ﹼﱄ¼١٢ .
) (٦ﻗﻮﻟﻪ] :ﺃﻭ ﻣﺴﻤﻮﻋﺎﹰ[ ﺇﳕﺎ ﱂ ﻳﺘﻌﺮﺽ ﻟﻠﺸﻖ ﺍﻷﺧﲑ ﺃﻱ :ﺑﻐﲑ ﺫﻟﻚ ﳋﻼﻑ ﺍﻟﻌﻘﻼﺀ ﻓﻴﻪ ،ﻭﺇﻻﹼ ﻓﻜـﺜﲑ ﻣـﻦ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻋﻨﺪ ﺍﶈﺪﺛﲔ ﺻﺤﻴﺤﺔ ﻏﺎﻳﺔ ﺍﻟﺼﺤﺔ ﰲ ﻛﺸﻒ ﺍﻟﺼﻮﻓﻴﺔ ﻭﻣﺮﺍﻗﺒﺎﻢ .ﻭﻗﺪ ﻓﺼﻞ ﻫﺬﻩ
ﺍﳌﺴﺌﻠﺔ ﺣﻖ ﺍﻟﺘﻔﺼﻴﻞ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻗﺪﺱ ﺳ ﺮﻩ ﰲ ﺭﺳﺎﻟﺘﻪ "ﻣـﻨﲑ ﺍﻟﻌـﲔ
!٨٦ ﰲ ﺣﻜﻢ ﺗﻘﺒﻴﻞ ﺍﻹﺎﻣﲔ""١٢ .
ﺍﳌﺘﻮﺍﺗﺮﺍﺕ ﻭﺍﳊﺴﻴﺎﺕ ،ﻻ ﺍﺳﺘﺪﻻﻟﻴﺎ .ﻗﻠﻨﺎ :ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ (١)ﰲ ﺍﳌﺘﻮﺍﺗﺮ#
ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﻜﻮﻧﻪ ﺧﱪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﻷﻥ ﻫﺬﺍ ﺍﳌﻌﲎ) (٢ﻫﻮ ﺍﻟﺬﻱ ﺗﻮﺍﺗﺮ
ﺍﻷﺧﺒﺎﺭ ﺑﻪ ،ﻭﰲ ﺍﳌﺴﻤﻮﻉ ﻣﻦ ﰲ ﺭﺳﻮﻝ ﺍﷲ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻫﻮ ﺇﺩﺭﺍﻙ
ﺍﻷﻟﻔﺎﻅ ﻭﻛﻮﺎ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ .ﻭﺍﻻﺳﺘﺪﻻ ﹼﱄ ﻫﻮ ﺍﻟﻌﻠﻢ
ﲟﻀﻤﻮﻧﻪ ﻭﺛﺒﻮﺕ ﻣﺪﻟﻮﻟﻪ ،ﻣﺜ ﹰﻼ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌ ﺪﻋﻲ
ﻭﺍﻟﻴﻤﲔ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ¼ ،ﻋﻠﻢ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺃﻧﻪ ﺧﱪ ﺍﻟﺮﺳﻮﻝ) (٣ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ
ﺿﺮﻭﺭﻱ ،ﺛﹸ ﻢ ﻋﻠﻢ ﻣﻨﻪ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌ ﺪﻋﻲ ﻭﻫﻮ
ﺍﺳﺘﺪﻻﱄﹼ) .(٤ﻓﺈﻥ ﻗﻴﻞ :ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ) (٥ﺍﳌﻔﻴﺪ ﻟﻠﻌﻠﻢ ﻻ ﻳﻨﺤﺼﺮ ﰲ ﺍﻟﻨﻮﻋﲔ،
) (١ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ :ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭ ﻱ[ ﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ :ﺃ ﹼﻥ ﻫﺎﻫﻨﺎ ﺃﻣﺮﻳﻦ ﺃﺣﺪﳘﺎ :ﺍﻟﻌﻠﻢ ﺑﻜﻮﻥ ﻫﺬﺍ ﺍﳋﱪ ﺧﱪ
ﺍﻟﺮﺳﻮﻝ ،ﻭﻫﻮ ﺿﺮﻭﺭﻱ ،ﻭﺍﻟﺜﺎﱐ :ﺍﻟﻌﻠﻢ ﲟﻀﻤﻮﻧﻪ ﻭﺛﺒـﻮﺕ ﻣﺪﻟﻮﻟـﻪ ﻭﻫـﻮ ﺍﺳـﺘﺪﻻﱄ ،ﻓﻔـﻲ ﺍﻷ ﻭﻝ ﺍﳋـﱪ
ﻣﻔﺎﺩ؛ ﻷﻧﻪ ﻣﻌﻠﻮﻡ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻭﺍﻟﺴﻤﻊ ،ﻭﰲ ﺍﻟﺜﺎﱐ ﻣﻔﻴﺪ ﺳﺒﺐ ﻟﻠﻌﻠﻢ ﺍﻻﺳﺘﺪﻻ ﹼﱄ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻷ ﹼﻥ ﻫﺬﺍ ﺍﳌﻌﲎ[ ﺃﻱ :ﺍﻟﻌﻠﻢ ﺑﻜﻮﻧﻪ ﺧﱪ ﺍﻟﺮﺳﻮﻝ ،ﲞﻼﻑ ﺍﻟﺘـﻮﺍﺗﺮ ﺑﻮﺟـﻮﺩ "ﻣﻜـﺔ" ،ﻓـﺈ ﹼﻥ ﺍﻟـﺬﻱ
ﺗﻮﺍﺗﺮ ﻫﻮ ﻭﺟﻮﺩ "ﻣﻜﺔ" ،ﻻ ﻛﻮﻧﻪ ﺧﱪ ﻓﻼﻥ ،ﻓﺈﻥ ﻗﻴﻞ :ﱂ ﻛﺎﻥ ﻋﻠﻢ ﻣﻀﻤﻮﻥ ﺍﳌﺘﻮﺍﺗﺮ ﻣﻦ ﺧـﱪ ﺍﻟﺮﺳـﻮﻝ
ﺍﺳﺘﺪﻻﻟﻴﹰﺎ ﲞﻼﻑ ﻣﻀﻤﻮﻥ ﺧﱪ ﻏﲑﻩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻳﻘﺎﻝ :ﻷ ﹼﻥ ﻣﻀﻤﻮﻥ ﺧﱪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺮﺟﻊ
ﺇﱃ ﺍﳌﻌﺎﺩ ﻭﺍﻟﻐﺎﺋﺐ ،ﻭﻣﻀﻤﻮﻥ ﺧﱪ ﻏﲑﻩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺍﺟﻊ ﺇﱃ ﺍﳌﺸﺎﻫﺪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻢ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺃﻧﻪ ﺧﱪ ﺍﻟﺮﺳﻮﻝ[ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻛﻼﻡ ﺍﻟـﺸﺎﺭﺡ ﺃ ﹼﻥ ﻫـﺬﺍ ﺍﳊـﺪﻳﺚ ﻣﺘـﻮﺍﺗﺮ ،ﻭﻗـﺎﻝ ﺍﻟﻌﻼﹼﻣـﺔ
ﺍﳋﻴﺎ ﹼﱄ :ﻫﺬﺍ ﳎﺮﺩ ﻓﺮﺽ ﺍﻟﺘﻤﺜﻴﻞ ،ﻭﺇ ﹼﻻ ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺸﻬﻮﺭ ﻻ ﻣﺘﻮﺍﺗﺮ ﺍﻧﺘﻬﻰ .ﻭﳝﻜﻦ ﺃﻥ ﻳﻮﺟﻪ ﺑﺄﻥﹼ ﻛـﻼﻡ
ﺍﻟﺸﺎﺭﺡ ﻣﺒﲏ ﻋﻠﻰ ﺍﳌﺴﺎﳏﺔ ﺃﻱ :ﰲ ﺣﻜﻢ ﺍﳌﺘﻮﺍﺗﺮ ﻭﻳﺆﻳﺪﻩ ﻣﺎ ﰲ "ﺍﻟﻜـﺎﰲ" ﺃﻥﹼ ﻫـﺬﺍ ﺍﳊـﺪﻳﺚ ﻣـﺸﻬﻮﺭﺗﻠﻘﹼﺘﻪ
ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ،ﺣﱴ ﺻﺎﺭ ﻛﺎﳌﺘﻮﺍﺗﺮ ،ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳍ ﻤﺎﻡ ﺭﲪﻪ ﺍﷲ ﰲ "ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ"١٢ .
) (٤ﻗﻮﻟﻪ] :ﻫﻮ ﺍﺳﺘﺪﻻ ﹼﱄ[ ﺃﻱ :ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﺗﺮﺗﻴﺐ ﺍﳌﻘﺪﻣﺘﲔ ،ﺃﻱ :ﻫﺬﺍ ﺧﱪ ﻣﻦ ﺛﺒﺖ ﺭﺳﺎﻟﺘﻪ ﺑﺎﳌﻌﺠﺰﺍﺕ،
ﻭﻛ ﹼﻞ ﺧﱪ ﻫﺬﺍ ﺷﺄﻧﻪ ﻓﻬﻮ ﺻﺎﺩﻕ ﻭﻣﻀﻤﻮﻧﻪ ﻭﺍﻗﻊ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻗﻴﻞ :ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ[ ﻣﻨﻊ ﺍﳊﺼﺮ ﰲ ﺍﻟﻨﻮﻋﲔ ،ﺗﻘﺮﻳﺮﻩ ﺃﻥ ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﻛ ﻼ ﻣﻦ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ
Å
! "٨٧
ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺧﱪﹰﺍ ﷲ ﺗﻌﺎﱃ) ،(١ﺃﻭ ﺧﱪ ﺍﳌﻠﹶﻚ ،ﺃﻭ ﺧﱪ ﺃﻫﻞ ﺍﻹﲨﺎﻉ ،ﺃﻭ ﺍﳋﱪ#
ﺍﳌﻘﺮﻭﻥ) (٢ﲟﺎ ﻳﺮﻓﻊ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻜﺬﺏ ،ﻛﺎﳋﱪ ﺑـ½ﻗﺪﻭﻡ ﺯﻳﺪ¼ ،ﻋﻨﺪ ﺗﺴﺎﺭﻉ
ﻗﻮﻣﻪ ﺇﱃ ﺩﺍﺭﻩ .ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﳋﱪ ﺧﱪ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻟﻠﻌﻠﻢ ﻟﻌﺎﻣﺔ ﺍﳋﻠﻖ
ﲟﺠﺮﺩ ﻛﻮﻧﻪ ﺧﱪﺍﹰ ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ) (٣ﻋﻦ ﺍﻟﻘﺮﺍﺋﻦ ﺍﳌﻔﻴﺪﺓ ﻟﻠﻴﻘﲔ ﺑﺪﻻﻟﺔ ﺍﻟﻌﻘﻞ،
ﻓﺨﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺧﱪ ﺍﳌﻠﻚ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﻔﻴﺪﺍﹰ ﻟﻠﻌﻠﻢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻋﺎﻣﺔ
ﺍﳋﻠﻖ ﺇﺫﺍ ﻭﺻﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺧﱪ
ﺍﻟﺮﺳﻮﻝ ﻭﺧﱪ ﺃﻫﻞ ﺍﻹﲨﺎﻉ ﰲ ﺣﻜﻢ ﺍﳌﺘﻮﺍﺗﺮ).......................... (٤
ﺍﻷﺭﺑﻌﺔ ﺍﻵﺗﻴﺔ ﺻـﺎﺩﻕ ﻗﻄﻌـﺎﹰ ،ﻣﻮﺟـﺐ ﻟﻠﻌﻠـﻢ ﲟـﻀﻤﻮﻧﻪ ،ﻓﻤـﺎ ﻭﺟـﻪ ﺣـﺼﺮ ﺍﳋـﱪ ﺍﻟـﺼﺎﺩﻕ ﰲ ﺍﻟﻨـﻮﻋﲔ
ﺍﳌﺬﻛﻮﺭﻳﻦ١٢ .
) (١ﻗﻮﻟﻪ] :ﺧﱪﺍﹰ ﷲ ﺗﻌﺎﱃ[ ﻓﺈﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ ﻣﻦ ﺟﻬﺔ ﺃﻧـﻪ ﻭﺻـﻞ ﺇﻟﻴﻨـﺎ ﻣـﻦ
ﺟﻬﺔ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﳋﱪ ﺍﳌﻘﺮﻭﻥ[ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺴﺘﻨﺪﺍﹰ ﺇﱃ ﻭﺍﺣﺪ ﺃﻭ ﺇﱃ ﲨﺎﻋﺔ ﱂ ﻳﺒﻠﻐـﻮﺍ ﻣﺒﻠـﻎ ﺍﻟﺘـﻮﺍﺗﺮ ﺑـﺸﺮﻁ ﺃﻥ
ﻳﻜﻮﻥ ﻣﻌﻪ ﻗﺮﺍﺋﻦ ﺩﺍﻟﹼﺔ ﻋﻠﻰ ﺻﺪﻗﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ[ ﻓﻴﺨﺮﺝ ﺍﳋﱪ ﺍﳌﻘﺮﻭﻥ ﲟﺎ ﻳﺮﻓﻊ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻜﺬﺏ ،ﻭﺇﳕﺎ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻘﺮﺍﺋﻦ
ﻻ ﻋﻦ ﺍﻟﺪﻻﺋﻞ؛ ﻷﻥﹼ ﺍﻟﻮﺟﻪ ﰲ ﻋ ﺪ ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ﺳﺒﺒﹰﺎ ﻟﻠﻌﻠﻢ ﺍﺳﺘﻔﺎﺩﺓ ﻣﻌﻈﹼﻢ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻨﻪ ،ﻭﺇﻻﹼ
ﻓﺎﳋﱪ ﻟﻴﺲ ﺳﺒﺒﺎﹰ ﻟﻠﻌﻠﻢ ،ﺑﻞ ﺍﳌﻔﻴﺪ ﻟﻪ ﺍﻟﻌﻘﻞ ،ﻭﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ﻃﺮﻳـﻖ ﻟـﻪ ،ﻭﻟـﻪ ﺗﻮﺟﻴـﻪ ﺁﺧـﺮ ﻣـﺬﻛﻮﺭ ﰲ
ﺍﳊﻮﺍﺷﻲ١٢ .
) (٤ﻗﻮﻟﻪ] :ﰲ ﺣﻜﻢ ﺍﳌﺘﻮﺍﺗﺮ[ ﺃﻱ :ﻟﻴﺲ ﻣﺘﻮﺍﺗﺮﹰﺍ ﺣﻘﻴﻘﹰﺔ ﺑﻞ ﻫﻮ ﻛﺎﳌﺘﻮﺍﺗﺮ؛ ﻷ ﹼﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺧﱪ ﻗﻮﻡ
ﻻ ﳚ ﻮﺯ ﺍﻟﻌﻘﻞ ﺗﻮﺍﻃﺌﻬﻢ ﻋﻠـﻰ ﺍﻟﻜـﺬﺏ ،ﺇﻻﹼ ﺃﻥﹼ ﺍﳉـﺰﻡ ﰲ ﺍﳌﺘـﻮﺍﺗﺮ ﳛـﺼﻞ ﺑﺎﻟﺒﺪﺍﻫـﺔ ﻣـﻦ ﻏـﲑ ﻧﻈـﺮ ﰲ
ﺍﻟـﺪﻟﻴﻞ ،ﻭﰲ ﺧــﱪ ﺍﻹﲨـﺎﻉ ﺇﳕــﺎ ﳛـﺼﻞ ﺍﳉــﺰﻡ ﺑـﺎﻟﻨﻈﺮ ﰲ ﺍﻟــﺪﻟﻴﻞ ،ﻛﻘﻮﻟـﻪ ﺗﻌــﺎﱃ﴿:ﻣـﻦ ﻳــﺸﺎﻗِ ِﻖ
ﺍﻟﺮ ﺳﻮ ﹶﻝ﴾]ﺍﻟﻨﺴﺎﺀ [١١٥ :ﺇﱁ ،ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ½ :ﻻ ﲡﺘﻤﻊ ﺃﻣﱵ ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ¼ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ:
!٨٨ ½ﰲ ﺣﻜﻢ ﺍﳌﺘﻮﺍﺗﺮ¼"١٢ .
ﻭﻗﺪ ﳚﺎﺏ :ﺑﺄﻧﻪ) (١ﻻ ﻳﻔﻴﺪ ﲟﺠﺮﺩﻩ ،ﺑﻞ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻷﺩﻟﹼﺔ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﻛﻮﻥ#
ﺍﻹﲨﺎﻉ ﺣ ﺠﺔﹰ .ﻗﻠﻨﺎ :ﻭﻛﺬﻟﻚ ﺧﱪ ﺍﻟﺮﺳﻮﻝ) (٢ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﳍﺬﺍ ﺟﻌﻞ
ﺍﺳﺘﺪﻻﻟﻴﺎ) .ﻭﺃﻣﺎ ﺍﻟﻌﻘﻞ( ﻭﻫﻮ ﻗ ﻮﺓ ﻟﻠﻨﻔﺲ ) ( ٣ﺎ ﺗﺴﺘﻌﺪ ﻟﻠﻌﻠﻮﻡ )( ٤
ﻭﺍﻹﺩﺭﺍﻛﺎﺕ) ،(٥ﻭﻫﻮ ﺍﳌﻌﲎ ﺑﻘﻮﳍﻢ :ﻏﺮﻳﺰﺓ ﻳﺘﺒﻌﻬﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﻳﺎﺕ ﻋﻨﺪ
ﺳﻼﻣﺔ ﺍﻵﻻﺕ ،ﻭﻗﻴﻞ :ﺟﻮﻫﺮ) (٦ﺗﺪﺭﻙ ﺑﻪ ﺍﻟﻐﺎﺋﺒﺎﺕ ..........................
) (١ﻗﻮﻟﻪ] :ﻗﺪ ﳚﺎﺏ ﺑﺄﻧﻪ[ ﺟﻮﺍﺏ ﺁﺧﺮ ﻋﻦ ﺍﻟﻨﻘﺾ ﲞﱪ ﺍﻹﲨﺎﻉ ،ﻭﺣﺎﺻﻠﻪ ﺃ ﹼﻥ ﺧﱪ ﺃﻫﻞ ﺍﻹﲨﺎﻉ ﺧﺎﺭﺝ
ﻋﻦ ﺍﳌﻘﺴﻢ؛ ﺇﺫ ﺍﳌﻘﺴﻢ ﻫﻮ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﲟﺠﺮﺩ ﻛﻮﻧﻪ ﺧـﱪﺍﹰ ،ﻣـﻊ ﻗﻄـﻊ ﺍﻟﻨﻈـﺮ ﻋـﻦ ﺍﻟـﺪﻟﻴﻞ،
ﻭﺧﱪ ﺃﻫﻞ ﺍﻹﲨﺎﻉ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﺑﻞ ﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﺍﻟﺪﻟﻴﻞ ﻓﻼ ﳜﺘ ﹼﻞ ﺍﳊﺼﺮ؛ ﻷ ﹼﻥ ﺍﺧﺘﻼﻝ ﺍﳊـﺼﺮ ﺃﻥ
ﻳﺸﻤﻠﻪ ﺍﳌﻘﺴﻢ ﻭﻻ ﻳﺸﻤﻠﻪ ﺍﻷﻗﺴﺎﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﻛﺬﻟﻚ ﺧﱪ ﺍﻟﺮﺳﻮﻝ[ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ﻗ ﺪﺱ ﺳﺮﻩ ﺭﺩ ﻟﻠﺠﻮﺍﺏ ﺍﻟﺜﺎﱐ ،ﺑـﺄﻥﹼ ﺧـﱪ ﺍﻟﺮﺳـﻮﻝ
ﺃﻳﻀﹰﺎ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﲟﺠﺮﺩ ﻛﻮﻧﻪ ﺧﱪﹰﺍ ،ﺑﻞ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ،ﻭﻟﺬﺍ ﺻﺎﺭ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺻﻞ ﻣﻨـﻪ ﺍﺳـﺘﺪﻻﻟﻴﹰﺎ،
ﻓﻴﻠﺰﻡ ﺃﻥ ﳜﺮﺝ ﺧﱪ ﺍﻟﺮﺳﻮﻝ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﳌﻘﺴﻢ ،ﻭﳝﻜـﻦ ﺃﻥ ﻳﻘـﺎﻝ :ﺇﻥﹼ ﻏـﺮﺽ ﺍﻴـﺐ ﻟـﻴﺲ ﺇﺧـﺮﺍﺝ ﺧـﱪ
ﺍﻹﲨﺎﻉ ﻋﻦ ﺍﳌﻘﺴﻢ ،ﻛﻤﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ،ﺑﻞ ﻏﺮﺿﻪ ﺇﺩﺭﺍﺟﻪ ﰲ ﺧـﱪ ﺍﻟﺮﺳـﻮﻝ؛ ﻷﻥﹼ ﻛـﻮﻥ
ﺍﻻﲨﺎﻉ ﺣ ﺠﺔ ﺇﳕﺎ ﻋﻠﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻗﻮﻝ ﺍﻴﺐ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻷﺩﻟﹼﺔ ﺇﺷﺎﺭﺓ ﺇﻟﻴﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻗ ﻮﺓ ﻟﻠﻨﻔﺲ[ ﺃﺭﺍﺩ ﺑﺎﻟﻨﻔﺲ ﺇﻣـﺎ ﺍﻟـﻨﻔﺲ ﺍﻟﻨﺎﻃﻘـﺔ ﻋﻠـﻰ ﻣـﺎ ﻗﻴـﻞ ،ﺃﻭ ﻣـﺎ ﻳـﺴﻤﻰ ﺑـﺎﻟﺮﻭﺡ ﰲ ﻋـﺮﻑ
ﺍﻟﺸﺮﻉ ،ﻭﺍﻟﻌﺎﻣﺔ ﻭﺍﶈﻘﹼﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﺍﳌﺸﺎﺭ ﺇﻟﻴـﻪ ﺑــ½ﺃﻧـﺎ¼ ﻭ½ﺃﻧـﺖ¼ ،ﻭﺇﻧـﻪ ﺍﻟﻌﺎﻗـﻞ ﺍﳌﻜﻠﹼـﻒ ﺑﺎﻷﺣﻜـﺎﻡ
ﺍﻟﺸﺮﻋﻴﺔ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻟﻠﻌﻠﻮﻡ[ ﺃﻱ :ﺍﳌﻌﺎﱐ ﺍﻟﻐﲑ ﺍﶈﺴﻮﺳﺔ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﺼﻮﺭﻳﺔﹰ ﺃﻭ ﺗﺼﺪﻳﻘﻴﹰﺔ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻭﺍﻹﺩﺭﺍﻛﺎﺕ[ ﺃﻱ :ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ ﺍﶈﺴﻮﺳﺔ ،ﻭﺍﳊﺎﺻﻞ ﺃ ﹼﻥ ﺍﻟـﻨﻔﺲ ﺗـﺴﺘﻌﺪ ﺑـﺎﻟﻘ ﻮﺓ ﺍﻟﻨﻈﺮﻳـﺔ
ﻟﻠﻌـﻘﻠﻴﺎﺕ ﻭﺍﳊﺴـﻴﺎﺕ ،ﻭﺑـﻪ ﳜﺮﺝ ﺍﳊﻮﺍﺱ ﻓـﻼ ﻧـﻘﺾ ﺎ .ﻗﺎﻝ ﺍﺑﻦ ﻋـﺮﺱ :ﻋﻄﻒ ﺍﻹﺩﺭﺍﻛـﺎﺕ ﻋﻠـﻰ
ﺍﻟﻌﻠﻮﻡ ﺇﺷﻌﺎﺭ ﲟﺎ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ،ﻣﻦ ﺃ ﹼﻥ ﺍﻹﺩﺭﺍﻙ ﺑﺎﳊﻮﺍﺱ ﻻ ﻳﻌﺪ ﻋﻠﻤﹰﺎ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻗﻴﻞ :ﺟﻮﻫﺮ[ ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﻔﺲ ﺑﻌﻴﻨﻬﺎ؛ ﺇﺫ ﻫﻲ ﺍﻟﱵ ﻳﺪﺭﻙ ﺎ ﺍﻟﻐﺎﺋﺒﺎﺕ ﻭﺍﶈﺴﻮﺳﺎﺕ ﲨﻴﻌﺎﹰ ،ﻭﺃﻣﺎ
ﺍﻟﻌﻘﻞ ﺍﳌﻐﺎﺋﺮ ﻟﻠﻨﻔﺲ ﻓﻼ ﻳﺪﺭﻙ ﺑﻪ ﺇﻻﹼ ﺍﻟﻐﺎﺋﺒﺎﺕ؛ ﺇﺫ ﺇﺩﺭﺍﻙ ﺍﶈـﺴﻮﺳﺎﺕ ﺑـﺎﳊﻮﺍﺱ ،ﻫـﺬﺍ .ﻟﻜـ ﻦ ﻗﻮﻟـﻪ:
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! "٨٩
ﺑﺎﻟﻮﺳﺎﺋﻂ) ،(١ﻭﺍﶈﺴﻮﺳﺎﺕ ﺑﺎﳌﺸﺎﻫﺪﺓ) .ﻓﻬﻮ ﺳﺒﺐ ﻟﻠﻌﻠﻢ() (٢ﺻ ﺮﺡ ﺑﺬﻟﻚ#
ﻟِ ﻤﺎ ﻓﻴﻪ ﻣﻦ ﺧﻼﻑ ½ﺍﻟﺴﻤﻨﻴﺔ¼ ،ﻭ½ﺍﳌﻼﺣﺪﺓ¼ ﰲ ﲨﻴﻊ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺑﻌﺾ
ﺍﻟﻔﻼﺳﻔﺔ ﰲ ﺍﻹﳍﻴﺎﺕ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻻﺧﺘﻼﻑ ) ( ٣ﻭﺗﻨﺎﻗﺾ ﺍﻵﺭﺍﺀ،
ﻭﺍﳉﻮﺍﺏ) :(٤ﺃﻥﹼ ﺫﻟﻚ ﻟﻔﺴﺎﺩ ﺍﻟﻨﻈﺮ ،ﻓﻼ ﻳﻨﺎﰲ ﻛﻮﻥ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﻌﻘﻞ
ﻣﻔﻴﺪﹰﺍ ﻟﻠﻌﻠﻢ ،ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﺫﻛﺮﰎ) (٥ﺍﺳﺘﺪﻻﻝ ﺑﻨﻈﺮ ﺍﻟﻌﻘﻞ ،ﻓﻔﻴﻪ ﺇﺛﺒﺎﺕ ﻣﺎ ﻧﻔﻴﺘﻢ،
ﻓﻴﺘﻨﺎﻗﺾ .ﻓﺈﻥ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻣﻌﺎﺭﺿﺔ ﻟﻠﻔﺎﺳﺪ ﺑﺎﻟﻔﺎﺳﺪ)...................... ،(٦
½ﺗﺪﺭﻙ ﺑﻪ¼ ﺻﺮﻳﺢ ﰲ ﺃﻧﻪ ﻣﻐﺎﺋﺮ ﻟﻠﻨﻔﺲ؛ ﻷﻥﹼ ﺍﻟﻨﻔﺲ ﻣـﺪﺭﻙ ﻻ ﻣـﺪﺭﻙ ﺑـﻪ .ﺍﻟﻠﹼﻬـﻢ ﺇ ﹼﻻ ﺃﻥ ﻳﻘـﺎﻝ ﺑﺎﳌﻐـﺎﻳﺮﺓ
ﺍﻻﻋﺘﺒﺎﺭﻳﺔ ،ﺃﻭ ﳚﻌﻞ ﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﹰﺓ ﻣﻦ ﻗﺒﻴﻞ ﴿ﻛﹶﻔﹶﻰ ﺑِﺎﻟﱠﻠِﻪ ﻭﻛِـﻴ ﹰﻼ﴾]ﺍﻟﻨـﺴﺎﺀ .[٨١ :ﻫـﺬﺍ ﻣﻠـﺘﻘﻂ ﻣِﻤـﺎ ﻗـﺎﻝ
ﺍﻟﻌﻼﹼﻣﺔ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺭﲪﻪ ﺍﷲ ﺬﺍ ﺍﻟﺼﺪﺩ١٢ .
) (١ﻗﻮﻟﻪ] :ﺍﻟﻐﺎﺋﺒﺎﺕ ﺑﺎﻟﻮﺳﺎﺋﻂ[ ﺃﺭﺍﺩ ﻣﻦ ﺍﻟﻐﺎﺋﺒﺎﺕ ﺍﻬـﻮﻻﺕ ،ﺃﻋـ ﻢ ﻣـﻦ ﺃﻥ ﺗﻜـﻮﻥ ﺗـﺼﻮﺭﻳﹰﺔ ﺃﻭ ﺗـﺼﺪﻳﻘﻴﺔﹰ
ﻭﺑﺎﻟﻮﺳﺎﺋﻂ ﺍﻟﺪﻻﺋﻞ ﰲ ﺍﻟﺘﺼﺪﻳﻘﺎﺕ ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﰲ ﺍﻟﺘﺼ ﻮﺭﺍﺕ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺳﺒﺐ ﻟﻠﻌﻠﻢ[ ﱂ ﻳﻘﻴﺪ ﺑﺎﻟﻀﺮﻭﺭ ﻱ ﺃﻭ ﺍﻻﺳﺘﺪﻻ ﹼﱄ ،ﻛﻤﺎ ﻗﻴﺪ ﻓﻴﻤﺎ ﺳﺒﻖ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻌﻤﻮﻡ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻻﺧﺘﻼﻑ[ ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎ ﹼﱄ :ﻫﺬﺍ ﺩﻟﻴﻞ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ ﻻ ﺍﻟﺴﻤﻨﻴﺔ ﻋﻠـﻰ ﻣـﺎ
ﺗﻮﻫﻢ ،ﺍﻧﺘﻬﻰ .ﻭﻭﺟﻬﻪ ﺃ ﹼﻥ ﺍﻟﺴﻤﻨﻴﺔ ﻳﺰﻋﻤﻮﻥ ﺃ ﹼﻥ ﺍﻟﻌﻘﻞ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻄﻠﻘﹰﺎ ،ﻻ ﰲ ﺍﻹﳍﻴﺎﺕ ﻭﻻ ﰲ ﻏﲑﻫﺎ،
ﻭﻻ ﻃﺮﻳﻖ ﺇﱃ ﺍﻟﻌﻠﻢ ﺳﻮﻯ ﺍﳊـﺲ ،ﻓـﺪﻋﻮﺍﻫﻢ ﺗﻌـﻢ ﺍﻟﺮﻳﺎﺿـﻴﺎﺕ ﻭﻏﲑﻫـﺎ ،ﻭﻟـﻴﺲ ﻓﻴﻬـﺎ ﻛﺜـﺮﺓ ﺍﺧـﺘﻼﻑ،
ﻓﺎﻟﺪﻟﻴﻞ ﻻ ﻳﻜﻮﻥ ﻣﺜﺒﺘﹰﺎ ﻟﺪﻋﻮﺍﻫﻢ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻭﺍﳉﻮﺍﺏ ...ﺇﱁ[ ﺃﻱ :ﺇﻧﺎ ﻻﻧﺴﹼﻠﻢ ﺫﻟﻚ ،ﻓـﺈ ﹼﻥ ﻛﺜـﺮﺓ ﺍﻻﺧـﺘﻼﻑ ﻭﺗﻨـﺎﻗﺾ ﺍﻵﺭﺍﺀ ﻟﻔـﺴﺎﺩ ﺍﻟﻨﻈـﺮ
ﻭﻋﺪﻡ ﲢﻘﹼﻖ ﺷﺮﺍﺋﻂ ﺍﻹﻧﺘﺎﺝ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﻛﻮﻥ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﻣﻔﻴﺪﺍﹰ ﻟﻠﻌﻠﻢ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﺫﻛﺮﰎ[ ﺟﻮﺍﺏ ﺇﻟﺰﺍﻣ ﻲ ﺣﺎﺻﻠﻪ :ﺃ ﹼﻥ ﻗﻮﻟﻜﻢ ﻣﺜﻼﹰ :ﻟﻮ ﻛﺎﻥ ﺍﻟﻨﻈﺮ ﰲ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻔﻴـﺪﺍﹰ
ﻟﻠﻌﻠﻢ ﻟﹶﻤﺎ ﻛﺜﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺫﻟﻚ ﻫﺬﺍ ،ﺍﺳﺘﺪﻻﻝ ﺑﻨﻈﺮ ﺍﻟﻌﻘﻞ ،ﻓﻮﻗﻊ ﺍﻟﺘﻨﺎﻗﺾ ﺑﲔ ﻣﺪﻋﺎﻛﻢ ﻭﺩﻟﻴﻠﻜﻢ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻣﻌﺎﺭﺿﺔ ﻟﻠﻔﺎﺳﺪ ﺑﺎﻟﻔﺎﺳﺪ[ ﺃﻱ :ﻣﻌﺎﺭﺿﺔ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﺍﻟﺬﻱ ﻫـﻮ ﻓﺎﺳـﺪ ﻋﻨـﺪ ﺑﻌـﺾ ﺍﻟﻔﻼﺳـﻔﺔ
ﻭﻫﻮ ½ﻛﻮﻥ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﻣﻔﻴﺪﹰﺍ ﻟﻠﻌﻠﻢ¼ ﺑﺎﻟﻔﺎﺳﺪ ،ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻔﻼﺳـﻔﺔ ﻳﻌـﲏ½ :ﺃﻥﹼ ﺍﻟﻨﻈـﺮ ﻻ ﻳﻔﻴـﺪ
!٩٠ ﺍﻟﻌﻠﻢ ﻟﻜﺜﺮﺓ ﺍﻻﺧﺘﻼﻑ ﻭﺗﻨﺎﻗﺾ ﺍﻵﺭﺍﺀ¼"١٢ .
ﻗﻠﻨﺎ) :(١ﺇﻣﺎ ﺃﻥ ﻳﻔﻴﺪ ﺷﻴﺌﺎﹰ ﻓﻼ ﻳﻜﻮﻥ ﻓﺎﺳﺪﺍﹰ ،ﺃﻭ ﻻ ﻳﻔﻴﺪ ﻓﻼ ﻳﻜﻮﻥ ﻣﻌﺎﺭﺿﺔ .ﻓﺈﻥ#
ﻗﻴﻞ :ﻛﻮﻥ ﺍﻟﻨﻈﺮ ﻣﻔﻴﺪﺍﹰ ﻟﻠﻌﻠﻢ) ،(٢ﺇﻥ ﻛﺎﻥ ﺿﺮﻭﺭﻳﺎ ﱂ ﻳﻘﻊ ﻓﻴﻪ ﺧﻼﻑ ﻛﻤﺎ ﰲ
ﻗﻮﻟﻨﺎ½ :ﺍﻟﻮﺍﺣﺪ ﻧﺼﻒ ﺍﻻﺛﻨﲔ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﻧﻈﺮﻳﺎ ﻳﻠﺰﻡ ﺇﺛﺒﺎﺕ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻨﻈﺮ)(٣
ﻭﺃﻧﻪ ﺩﻭﺭ) ،(٤ﻗﻠﻨﺎ :ﺍﻟﻀﺮﻭﺭﻱ (٥)ﻗﺪ ﻳﻘﻊ ﻓﻴﻪ ﺧﻼﻑ ،ﺇﻣﺎ ﻟﻌﻨﺎﺩ ﺃﻭ ﻟﻘﺼﻮﺭ ﰲ
ﺍﻹﺩﺭﺍﻙ ،ﻓﺈﻥﹼ ﺍﻟﻌﻘﻮﻝ ﻣﺘﻔﺎﻭﺗﺔ ﲝﺴﺐ ﺍﻟﻔﻄﺮﺓ ﺑﺎﺗﻔﺎﻕ ﻣﻦ ﺍﻟﻌﻘﻼﺀ) ،(٦ﻭﺍﺳﺘﺪﻻﻝ
) (١ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ ...ﺇﱁ[ ﺃﻱ :ﺇ ﹼﻥ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ ﺬﺍ ﺍﻟﻨﻈﺮ ﺍﻟﻔﺎﺳﺪ ﺇﻥ ﻛﺎﻧﺖ ﻣﻔﻴﺪﺓﹰ ﻟـﺒﻄﻼﻥ ﻣـﺬﻫﺒﻨﺎ ﻓﻠـﻴﺲ
ﺑﻔﺎﺳﺪ ،ﻭﺇﻥ ﱂ ﺗﻔﺪ ﺃﺻﻼﹰ ﺻﺎﺭﺕ ﻟﻐﻮﹰﺍ ،ﻓﻼ ﺗﺼ ﺢ ﺍﳌﻌﺎﺭﺿﺔ ﺑﻪ ﻓﺒﻘﻲ ﺩﻟﻴﻠﻨﺎ ﺳﺎﻟِﻤﹰﺎ ﻋﻦ ﺍﳌﻌﺎﺭﺿﺔ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻛﻮﻥ ﺍﻟﻨﻈﺮ ﻣﻔﻴﺪﹰﺍ ﻟﻠﻌﻠﻢ[ ﻫﺬﻩ ﺷﺒﻬﺔ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺴﻤﻨﻴﺔ ﻭﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ ،ﺣﺎﺻﻠﻬﺎ :ﺃ ﹼﻥ ﻗﻮﻟﻜﻢ:
½ﺇ ﹼﻥ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﻣﻔﻴﺪ ﻟﻠﻌﻠﻢ¼ ،ﻻ ﳜﻠـﻮ ﺇﻣـﺎ ﺃﻥ ﻳﻜـﻮﻥ ﺿـﺮﻭﺭﻳﺎﹰ ﺃﻭ ﻧﻈﺮﻳـﺎ ،ﻭﻛﻼﳘـﺎ ﺑـﺎﻃﻼﻥ .ﺃﻣـﺎ
ﺍﻷ ﻭﻝ :ﻓﻸﻧﻪ ﻟﻮ ﻛﺎﻥ ﺿﺮﻭﺭﻳﺎﹰ ﳌﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻘﻼﺀ ،ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﻭﻟﻴﺎ .ﻭﺃﻣﺎ ﺍﻟﺜـﺎﱐ :ﻓﻸﻧـﻪ
ﻳﻠﺰﻡ ﻣﻨﻪ ﺇﺛﺒﺎﺕ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻨﻈﺮ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺇﺛﺒﺎﺕ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻨﻈﺮ[ ﺇﺫ ﳛﺘﺎﺝ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻛﻮﻧﻪ ﻧﻈﺮﻳـﺎﹰ ﺇﱃ ﻧﻈـﺮ ﻳﻔﻴـﺪ ﺍﻟﻌﻠـﻢ ﺑـﻪ ،ﻓﻴﻠـﺰﻡ ﺇﺛﺒـﺎﺕ
ﺍﻟﺸﻲﺀ ﺑﻨﻔﺴﻪ" ١٢ .ﺷﺮﺡ ﻣﻮﺍﻗﻒ".
) (٤ﻗﻮﻟﻪ] :ﺃﻧﻪ ﺩﻭﺭ[ ﻷﻥﹼ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻜﻠﻴﺔ ﺃﻱ :ﻛ ﹼﻞ ﻧﻈﺮ ﺻﺤﻴﺢ ﻣﻦ ﺍﻟﻌﻘﻞ ﻣﻔﻴﺪ ﻟﻠﻌﻠﻢ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﻧﻈﺮ ﺟﺰﺋﻲ
ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺑﻪ ،ﻭﺫﻟﻚ ﺍﻟﻨﻈﺮ ﺍﳉﺰﺋ ﻲ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻨﻈﺮ ﻣﻦ ﺍﻟﻌﻘﻞ ﻣﻔﻴﺪﹰﺍ ﻟﻠﻌﻠﻢ ،ﻭﻫﺬﺍ ﺗﻮﻗﹼﻒ ﺍﻟﺸﻲﺀ
ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻫﻮ ﺩﻭﺭ ﻣﺴﺘﺤﻴﻞ١٢ .
) (٥ﻗﻮﻟﻪ]:ﻗﻠﻨﺎ :ﺍﻟﻀﺮﻭﺭ ﻱ[ ﺟﻮﺍﺏ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﻖ ﺍﻷ ﻭﻝ ﻣﻦ ﺍﻟﺴﺆﺍﻝ :ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺍﻟـﺮﺍﺯﻱ
ﺭﲪﻪ ﺍﷲ ﻧﺼﻪ ﻗﻮﻟﻜﻢ½ :ﻟﻮ ﻛﺎﻥ ﺿﺮﻭﺭﻳﹰﺎ ﱂ ﳜﺘﻠﻒ ﻓﻴﻪ ،ﻗﻠﻨﺎ :ﻻ ﻧﺴﻠﹼﻢ ،ﺑﻞ ﻗﺪ ﳜﻠﺘﻒ ﻓﻴﻪ ﻗﻮﻡ ﻗﻠﻴـﻞ،
ﻭﻛﻴﻒ ﻭﻗﺪ ﺃﻧﻜﺮ ﻗﻮﻡ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ ﺭﺃﺳﹰﺎ¼ ،ﻛﺬﺍ ﰲ "ﺍﳌﻮﺍﻗﻒ"١٢ .
) (٦ﻗﻮﻟﻪ] :ﺑﺎﺗﻔﺎﻕ ﻣﻦ ﺍﻟﻌﻘﻼﺀ[ ﺃﻱ :ﻋﻘﻼﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻓﺈ ﹼﻥ ﺍﳌﻌﺘﺰﻟﺔ ﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﺍﻟﻌﻘﻮﻝ ﰲ ﺍﻟﻔﻄﺮﺓ ﻋﻠﻰ
ﺍﻟﺴﻮﺍﺀ؛ ﻷ ﹼﻥ ﺍﻟﺘﻜﻠﻴﻒ ﻋﻠﻰ ﺍﳌﻜﻠﹼﻔـﲔ ﺑﺎﻟـﺴﻮﻳﺔ ،ﻓﻜـﺬﺍ ﻣﻨﺎﻃـﻪ ﻭﻫـﻮ ﺍﻟﻌﻘـﻞ ،ﰒﹼ ﻳـﺰﺩﺍﺩ ﰲ ﺑﻌـﺾ ﺍﻟﻨـﺎﺱ
ﳌﻤﺎﺭﺳﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻤﺮﻥ ﰲ ﺍﻟﺘﺄﻣﻼﺕ" ١٢ .ﻧﱪﺍﺱ"".
!٩١
ﻣﻦ ﺍﻵﺛﺎﺭ ،ﻭﺷﻬﺎﺩﺓ ﻣﻦ ﺍﻷﺧﺒﺎﺭ) ،(١ﻭﺍﻟﻨﻈﺮﻱ ﻗﺪ ﻳﺜﺒﺖ) (٢ﺑﻨﻈﺮ ﳐﺼﻮﺹ ﻻ#
ﻳﻌﺒﺮ ﻋﻨﻪ ﺑﺎﻟﻨﻈﺮ) ،(٣ﻛﻤﺎ ﻳﻘﺎﻝ :ﻗﻮﻟﻨﺎ½ :ﺍﻟﻌﺎﱂ ﻣﺘﻐﻴﺮ ،ﻭﻛﻞﹼ ﻣﺘﻐﻴﺮ ﺣﺎﺩﺙ¼،
ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﲝﺪﻭﺙ ﺍﻟﻌﺎﻟﹶﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﲞﺼﻮﺻﻴﺔ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ،ﺑﻞ
ﻟﻜﻮﻧﻪ ﺻﺤﻴﺤﺎﹰ ﻣﻘﺮﻭﻧﹰﺎ ﺑﺸﺮﺍﺋﻄﻪ ،ﻓﻴﻜﻮﻥ ﻛ ﹼﻞ ﻧﻈﺮ ﺻﺤﻴﺢ ﻣﻘﺮﻭﻥ ﺑﺸﺮﺍﺋﻄﻪ
ﻣﻔﻴﺪﺍﹰ ﻟﻠﻌﻠﻢ .ﻭﰲ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻨﻊ ﺯﻳﺎﺩﺓ ﺗﻔﺼﻴﻞ ﻻ ﻳﻠﻴﻖ ﺬﺍ ﺍﻟﻜﺘﺎﺏ) .ﻭﻣﺎ
ﺛﺒﺖ ﻣﻨﻪ( ﺃﻱ :ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻌﻘﻞ )ﺑﺎﻟﺒﺪﺍﻫﺔ( ﺃﻱ :ﺑﺄ ﻭﻝ ﺍﻟﺘﻮﺟﻪ ﻣﻦ ﻏﲑ
ﺍﺣﺘﻴﺎﺝ ﺇﱃ ﺍﻟﺘﻔﻜﹼﺮ).................................................... (٤
) (١ﻗﻮﻟﻪ] :ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﻷﺧﺒﺎﺭ[ ﻛﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺣ ﻖ ﺍﻟﻨﺴﺎﺀ½ :ﻫﻦ ﻧﺎﻗـﺼﺎﺕ ﺍﻟﻌﻘـﻞ¼ ،ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
﴿ﹶﻓﺈِﻥﹾ ﻟﹶﻢ ﻳ ﹸﻜﻮﻧﺎ ﺭ ﺟﹶﻠﻴِ ﻦ ﻓﹶﺮ ﺟ ﹲﻞ ﻭﺍﻣﺮﹶﺃﺗﺎﻥ﴾]ﺍﻟﺒﻘﺮﺓ [٢٨٢ :ﺃﺻﺪﻕ ﺷﺎﻫﺪ ﻋﻠﻴﻪ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻨﻈﺮﻱ ﻗﺪ ﻳﺜﺒﺖ[ ﺟﻮﺍﺏ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﻖ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ
ﺣﺎﺻﻠﻪ :ﺃﻧﺎ ﻻ ﻧﺴﹼﻠﻢ ﺃﻧﻪ ﻳﻠﺰﻡ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺇﺛﺒﺎﺕ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻨﻈﺮ ﺇﺛﺒـﺎﺕ ﺍﻟـﺸﻲﺀ ﺑﻨﻔـﺴﻪ ،ﻓﺈﻧـﺎ ﻧﺜﺒـﺖ ﺍﻟﻘـﻀﻴﺔ
ﺍﻟﻜﻠﹼﻴﺔ ﺃﻋﲏ½ :ﻛ ﹼﻞ ﻧﻈﺮ ﺻﺤﻴﺢ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ¼ ،ﺃﻭ ﺍﻟﻘﻀﻴﺔ ﺍﳌﻬﻤﻠﺔ ،ﺃﻱ½ :ﻧﻈﺮ ﺍﻟﻌﻘﻞ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ¼ ،ﺑﻘـﻀﻴﺔ
ﺷﺨﺼﻴﺔ ﺑﺄﻥﹼ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻪ ﻣﻔﻴﺪ ﻣﻌﻠﻮﻣﺔ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻓﺘﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻜﹼﻠﻴـﺔ ﺃﻭ ﺍﳌﻬﻤﻠـﺔ
ﻣﺘﻮﻗﹼﻔﺔ ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻌﻠﻮﻣﺔ ،ﻭﻻ ﺗﺘﻮﻗﹼﻒ ﺗﻠﻚ ﺍﻟﺸﺨﺼﻴﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻜﹼﻠﻴﺔ ﺃﻭ ﺍﳌﻬﻤﻠﺔ ،ﺣﱴ
ﻳﻠﺰﻡ ﺇﺛﺒﺎﺕ ﺍﻟﺸﻲﺀ ﺑﻨﻔﺴﻪ ﺍﻟﺬﻱ ﻫﻮ ﺩﻭﺭ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻻ ﻳﻌﱪ ﻋﻨﻪ ﺑﺎﻟﻨﻈﺮ[ ﺇﺫ ﺍﳌﺜﺒﺖ ﻟﺘﻠﻚ ﺍﻟﻜﹼﻠﻴﺔ ﻫﻮ ﺍﻟﻨﻈﺮ ﺍﳌﺨﺼﻮﺹ ﻣﻦ ﺣﻴـﺚ ﺫﺍﺗـﻪ ﻣـﻦ ﻏـﲑ ﺃﻥ
ﻳﻜﻮﻥ ﻣﻌﺒﺮﺍﹰ ﺑﻌﻨﻮﺍﻥ ﺍﻟﻨﻈﺮ ﺍﳌﺨﺼﻮﺹ ،ﺣﱴ ﻟﻮ ﻓﺮﺽ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻓـﺮﺍﺩ ﺍﻟﻨﻈـﺮ ﻛـﺎﻥ ﺃﻳـﻀﺎﹰ ﻣﺜﺒﺘـﹰﺎ ﻟﺘﻠـﻚ
ﺍﻟﻜﹼﻠﻴﺔ ،ﻓﻴﻜﻮﻥ ﺍﳌﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺇﻓﺎﺩﺗﻪ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻪ" ١٢ .ﻉ"
) (٤ﻗﻮﻟﻪ] :ﻣﻦ ﻏﲑ ﺍﺣﺘﻴﺎﺝ ﺇﱃ ﺗﻔﻜﹼﺮ[ ﺗﻔﺴﲑ ﻷﻭﻝ ﺍﻟﺘﻮ ﺟﻪ ﻟﺌﻼﹼ ﻳﺘﻮ ﻫﻢ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﻭﻝ ﺍﻟﺘﻮﺟﻪ ﺃﻥ ﻻ ﻳﺘﻮﺟﻪ
ﺇﱃ ﺷﻲﺀ ﺃﺻﻼﹰ ،ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺃﻥ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﺮﺗﻴﺐ ،ﻗﺎﻝ ﺍﻟﻌ ﹼﻼﻣﺔ ﺍﳋﻴﺎﱄﹼ½ :ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﻮﻝ
ﻣﻦ ﻏﲑ ﺍﺣﺘﻴﺎﺝ ﺇﱃ ﻣﻄﻠﻖ ﺍﻟﺴﺒﺐ؛ ﻷﻥﹼ ﻣﺎ ﻫﻮ ﳛﺼﻞ ﺑﺄﻭﻝ ﺍﻟﺘﻮ ﺟﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻣﻄﻠﻖ ﺍﻟﺴﺒﺐ ...ﺁﻩ¼.
ﺃﻟﻠﹼﻬﻢ ﺇ ﹼﻻ ﺃﻥ ﻳﺮﺍﺩ ﻣﻦ ﺍﻟﻔﻜﺮ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮ ﻱ ،ﻭﺍﳌﻌﲎ ﻣﻦ ﻏﲑ ﺍﺣﺘﻴﺎﺝ ﺇﱃ ﺃﻣﺮ ﺁﺧﺮ ﻣﻦ ﻓﻜﺮ ﺃﻭ ﺇﺣﺴﺎﺱ
!٩٢ ﺃﻭ ﲡﺮﺑﺔ ﺃﻭﺣﺪﺱ"١٢ .
)ﻓﻬﻮ ﺿﺮﻭﺭﻱ ،ﻛﺎﻟﻌﻠﻢ) (١ﺑﺄﻥﹼ ﻛ ﹼﻞ ﺍﻟﺸﻲﺀ ﺃﻋﻈﻢ ﻣﻦ ﺟﺰﺋﻪ( ﻓﺈﻧﻪ ﺑﻌﺪ ﺗﺼ ﻮﺭ#
ﻣﻌﲎ ﺍﻟﻜﻞﹼ ﻭﺍﳉﺰﺀ ﻭﺍﻷﻋﻈﻢ ﻻ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﺷﻲﺀ ،ﻭﻣﻦ ﺗﻮﻗﹼﻒ ﻓﻴﻪ ﺣﻴﺚ
ﺯﻋﻢ ﺃ ﹼﻥ ﺟﺰﺀ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻟﻴﺪ ﻣﺜ ﹰﻼ ﻗﺪ ﻳﻜﻮﻥ ﺃﻋﻈﻢ ﻣﻨﻪ ،ﻓﻬﻮ ﱂ ﻳﺘﺼﻮﺭ ﻣﻌﲎ
ﺍﳉﺰﺀ ﻭﺍﻟﻜ ﹼﻞ)) .(٢ﻭﻣﺎ ﺛﺒﺖ ﻣﻨﻪ ﺑﺎﻻﺳﺘﺪﻻﻝ( ﺃﻱ :ﺑﺎﻟﻨﻈﺮ ﰲ ﺍﻟﺪﻟﻴﻞ ﺳﻮﺍﺀ ﻛﺎﻥ
ﺍﺳﺘﺪﻻﻻﹰ ﻣﻦ ﺍﻟﻌﹼﻠﺔ ﻋﻠﻰ ﺍﳌﻌﻠﻮﻝ) (٣ﻛﻤﺎ ﺇﺫﺍ ﺭﺃﻯ ﻧﺎﺭﺍﹰ ﻓﻌﻠﻢ ﺃﻥﹼ ﳍﺎ ﺩﺧﺎﻧﹰﺎ ،ﺃﻭ
ﻣﻦ ﺍﳌﻌﻠﻮﻝ ﻋﻠﻰ ﺍﻟﻌﹼﻠﺔ) ،(٤ﻛﻤﺎ ﺇﺫﺍ ﺭﺃﻯ ﺩﺧﺎﻧﹰﺎ ﻓﻌﻠﻢ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻧﺎﺭﹰﺍ ،ﻭﻗﺪ
ﳜ ﺺ ﺍﻷﻭﻝ ﺑﺎﺳﻢ ﺍﻟﺘﻌﻠﻴﻞ ﻭﺍﻟﺜﺎﱐ ﺑﺎﻻﺳﺘﺪﻻﻝ )ﻓﻬﻮ ﺍﻛﺘﺴﺎﰊ (ﺃﻱ :ﺣﺎﺻﻞ
) (١ﻗﻮﻟﻪ] :ﻓﻬﻮ ﺿﺮﻭﺭﻱ ﻛﺎﻟﻌﻠﻢ ...ﺇﱁ[ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻋﺒﺎﺭﺓ ﺍﳌـﺼﻨﻒ ﻭﺗﻘﺮﻳـﺮ ﺍﻟـﺸﺎﺭﺡ :ﺃﻥﹼ ﺍﻟـﻀﺮﻭﺭﻱ ﰲ
ﻣﻘﺎﺑﻠﺔ ﺍﻻﻛﺘﺴﺎ ﰊ ﲟﻌﲎ :ﺍﳊﺎﺻﻞ ﲟﺒﺎﺷﺮﺓ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻥﹼ ﺍﳌﺜﺎﻝ ﺍﳌـﺬﻛﻮﺭ ﺍﻟﺜﺎﺑـﺖ
ﺑﺎﻟﻌﻘﻞ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﺍﻻﻟﺘﻔﺎﺕ ﺍﳌﻘﺪﻭﺭ ﻭﺗﺼﻮﺭ ﺍﻟﻄﺮﻓﲔ ﺍﳌﻘﺪﻭﺭ ،ﻭﺃﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠـﻢ
ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻌﻘﻞ ﻛﺎﳉﺰﺋﻴﺎﺕ ﻭﺍﳊﺪﺳﻴﺎﺕ ﻣﻬﻤـ ﹰﻼ ،ﻓـﺎﻷﻭﱃ ﻣـﺎ ﰲ ﺑﻌـﺾ ﺍﻟـﺸﺮﻭﺡ ﻣـﻦ ﺃ ﹼﻥ ﺍﻟﺒﺪﺍﻫـﺔ ﻋـﺪﻡ
ﺗﻮﺳﻂ ﺍﻟﻨﻈﺮ ﻻ ﺃﻭﻝ ﺍﻟﺘﻮﺟﻪ ،ﻭﺍﻟﻀﺮﻭﺭ ﻱ ﻳﻘﺎﺑﻞ ﺍﻟﻜﺴﱯ ﻭﺍﻻﺳﺘﺪﻻﱄﹼ ،ﻭﳘﺎ ﻣﺘﺮﺍﺩﻓﺎﻥ" ١٢ .ﺧﻴﺎﱄ".
) (٢ﻗﻮﻟﻪ] :ﱂ ﻳﺘﺼﻮﺭ ﻣﻌﲎ ﺍﳉﺰﺀ ﻭﺍﻟﻜ ﹼﻞ[ ﺃﻱ :ﺯﻋﻢ ﺃ ﹼﻥ ﺍﻟﻜ ﹼﻞ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻣـﻊ ﺍﻟﻜـﻞﹼ ﺇﳕـﺎ ﻳﻜـﻮﻥ
ﻛ ﻼ ﻣﻊ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻻ ﺑﺪﻭﻧﻪ ،ﻭ ﺍﳉﺰﺀ ﻣﺎ ﻳﺘﺮ ﹼﻛﺐ ﺍﻟﺸﻲﺀ ﻣﻨﻪ ﻭﻣﻦ ﻏﲑﻩ ،ﻓـﻼ ﻳﺘـﺼﻮﺭ ﺃﻋﻈﻤﻴـﺔ ﺍﳉـﺰﺀ
ﻣﻦ ﺍﻟﻜﻞﹼ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻌﻠﹼﺔ ﻋﻠﻰ ﺍﳌﻌﻠﻮﻝ[ ﺇﺷﺎﺭﺓ ﺃﱃ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻠ ﻤ ﻲ ،ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﺍﳊ ﺪ ﺍﻷﻭﺳﻂ ﻓﻴﻪ ﻋﻠﹼﺔ ﻟﺜﺒـﻮﺕ
ﺍﳌﻌﻠﻮﻝ ﺫﻫﻨﹰﺎ ﻭﺧﺎﺭﺟﺎﹰ ،ﻣﺜﻼﹰ ﻳﻘﺎﻝ½ :ﻫﺬﺍ ﻣﺘﻌﻔﹼﻦ ﺍﻷﺧﻼﻁ ،ﻭﻛﻞﹼ ﻣﺘﻌﹼﻔﻦ ﺍﻷﺧـﻼﻁ ﳏﻤـﻮﻡ ،ﻳﻨـﺘﺞ ﻫـﺬﺍ
ﳏﻤﻮﻡ ،ﻓﺘﻌﹼﻔﻦ ﺍﻷﺧﻼﻁ ﻋﹼﻠﺔ ﻟﺜﺒﻮﺕ ﺍﳊﻤﻰ ﺫﻫﻨﹰﺎ ﻭﺧﺎﺭﺟﹰﺎ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳌﻌﻠﻮﻝ ﻋﻠﻰ ﺍﻟﻌﹼﻠﺔ[ ﻫﺬﺍ ﺩﻟﻴﻞ ﺇﻧ ﻲ ،ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﺍﳊﺪ ﺍﻷﻭﺳـﻂ ﻓﻴـﻪ ﻋﹼﻠـﹰﺔ ﻟﻠﻤﻌﻠـﻮﻝ ﺫﻫﻨـﹰﺎ
ﻓﻘﻂ ﻻ ﺧﺎﺭﺟﺎﹰ ،ﺑﺄﻥ ﻳﻘﺎﻝ½ :ﻫﺬﺍ ﳏﻤﻮﻡ ﻭﻛ ﹼﻞ ﳏﻤﻮﻡ ﻣﺘﻌﻔﹼﻦ ﺍﻷﺧﻼﻁ¼ ،ﻳﻨﺘﺞ ½ﻫﺬﺍ ﻣﺘﻌﹼﻔﻦ ﺍﻷﺧﻼﻁ¼،
ﻓﺎﳊﻤﻰ ﻋﻠﹼﺔ ﻟﻠﺘﻌﹼﻔﻦ ﰲ ﺍﻟﺬﻫﻦ ﻓﻘﻂ ،ﻻ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ"١٢ .
!٩٣
ﺑﺎﻟﻜﺴﺐ ﻭﻫﻮ ﻣﺒﺎﺷﺮﺓ ﺍﻷﺳﺒﺎﺏ) (١ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻛﺼﺮﻑ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻈﺮ ﰲ#
ﺍﳌﻘﺪﻣﺎﺕ) (٢ﰲ ﺍﻻﺳﺘﺪﻻﻟﻴﺎﺕ ﻭﺍﻹﺻﻐﺎﺀ ﻭﺗﻘﻠﻴﺐ ﺍﳊﺪﻗﺔ) (٣ﻭﳓﻮ ﺫﻟﻚ ﰲ
ﺍﳊﺴﻴﺎﺕ) ،(٤ﻓﺎﻻﻛﺘﺴﺎ ﰊ) (٥ﺃﻋ ﻢ ﻣﻦ ﺍﻻﺳﺘﺪﻻﱄﹼ؛ ﻷﻧﻪ ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﺎﻟﻨﻈﺮ
ﰲ ﺍﻟﺪﻟﻴﻞ ،ﻓﻜ ﹼﻞ ﺍﺳﺘﺪﻻ ﹼﱄ ﺍﻛﺘﺴﺎ ﰊ) (٦ﻭﻻ ﻋﻜﺲ ،ﻛﺎﻹﺑﺼﺎﺭ ﺍﳊﺎﺻﻞ ﺑﺎﻟﻘﺼﺪ
ﻭﺍﻻﺧﺘﻴﺎﺭ .ﻭﺃﻣﺎ ﺍﻟﻀﺮﻭﺭ ﻱ ﻓﻘﺪ ﻳﻘﺎﻝ :ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻻﻛﺘﺴﺎ ﰊ) ،(٧ﻭﻳﻔ ﺴﺮ ﲟﺎ ﻻ
ﻳﻜﻮﻥ ﲢﺼﻴﻠﻪ) (٨ﻣﻘﺪﻭﺭﺍﹰ ﻟﻠﻤﺨﻠﻮﻕ......................................،
) (١ﻗﻮﻟﻪ] :ﻣﺒﺎﺷﺮﺓ ﺍﻷﺳﺒﺎﺏ[ ﺍﳌﺒﺎﺷﺮﺓ ﰲ ﺍﻟﻠﻐﺔ ﺗﻼﻗﻲ ﺍﻟﺸﺨﺼﲔ ﲝﻴﺚ ﳝ ﺲ ﺑﺸﺮﺓ ﺃﺣﺪﳘﺎ ﺑﺸﺮﺓ ﺍﻵﺧﺮ،
ﻭﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺳﺒﺎﺏ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻘﺪﻣﺎﺕ[ ﻋﻄﻒ ﺗﻔﺴﲑﻱ ﻟﻠﺼﺮﻑ١٢ .
) (٣ﻗﻮﻟﻪ] :ﺗﻘﻠﻴﺐ ﺍﳊﺪﻗﺔ[ ﺃﻱ :ﲢﺮﻳﻚ ﺍﻟﻌﲔ ﳓﻮ ﺍﳌﺒﺼﺮﺍﺕ ،ﻭﲰﻴﺖ ﺣﺪﻗﹰﺔ ﻹﺣـﺪﺍﻕ ﺍﳉﻔـﻦ ـﺎ ﺃﻱ:
ﺇﺣﺎﻃﺘﻪ" ١٢ .ﻧﱪﺍﺱ".
) (٤ﻗﻮﻟﻪ] :ﳓﻮ ﺫﻟﻚ ﰲ ﺍﳊﺴﻴﺎﺕ[ ﻛﻮﺿﻊ ﺍﳌﺸﻤﻮﻡ ﻋﻠﻰ ﺍﻷﻧـﻒ ،ﻭﻧـﺸﻖ ﺍﳍـﻮﺍﺀ ،ﻭﻭﺿـﻊ ﺍﻟﻜـ ﻒ ﻋﻠـﻰ
ﺍﳌﻠﻤﻮﺱ ،ﻭﻭﺿﻊ ﺍﳌﻄﻌﻮﻡ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ،ﻓﻬﺬﻩ ﻋﻠﻮﻡ ﺣ ﺴﻴﺔ ،ﻓﻴﻬﺎ ﺩﺧﻞ ﳌﺒﺎﺷـﺮﺓ ﺍﻷﺳـﺒﺎﺏ ﺑﺎﻻﺧﺘﻴـﺎﺭ،
ﲝﻴﺚ ﺇﻥ ﺷﺎﺀ ﺍﻟﻌﻘﻞ ﻛﺴﺒﻬﺎ ﻭﺇﻥ ﺷﺎﺀ ﱂ ﻳﻜﺴﺒﻬﺎ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻓﺎﻻﻛﺘﺴﺎﰊ [ﺷﺮﻭﻉ ﰲ ﺑﻴﺎﻥ ﺍﻟﻨﺴﺐ ﺃﻱ :ﺇﺫﺍ ﺛﺒﺖ ﺃ ﹼﻥ ﺍﻻﺳﺘﺪﻻ ﹼﱄ ﻣﺎ ﺛﺒﺖ ﺑﺎﻟـﺪﻟﻴﻞ ،ﻭﺍﻻﻛﺘـﺴﺎﰊ
ﻣﺎ ﺣﺼﻞ ﲟﺒﺎﺷﺮﺓ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻓﺎﻻﻛﺘﺴﺎﰊ ﺃﻋﻢ ﻣﻦ ﺍﻻﺳﺘﺪﻻﱄﹼ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻓﻜ ﹼﻞ ﺍﺳﺘﺪﻻﱄﹼ ﺍﻛﺘﺴﺎ ﰊ[ ﻷ ﹼﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺪﻟﻴﻞ ﺃﻣﺮ ﳛﺼﻞ ﺑﺎﻻﺧﺘﻴﺎﺭ١٢ .
) (٧ﻗﻮﻟﻪ] :ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻻﻛﺘﺴﺎﰊ [ﻛﻤﺎ ﰲ ﻛﻼﻡ ﺍﳌﺼﻨﻒ١٢ .
) (٨ﻗﻮﻟﻪ] :ﲟﺎ ﻻ ﻳﻜﻮﻥ ﲢﺼﻴﻠﻪ ...ﺇﱁ[ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺍﻟﺒﺎﻗﻼﱐ ﰲ "ﺍﳋﻴﺎﱄ":
ﻛﻠﻤﺔ ½ﻣﺎ¼ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺻﻞ ،ﺑﻘﺮﻳﻨﺔ ﺃﻧﻪ ﻗﺴﻢ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺩﺙ ،ﻓـﻼ ﻳﻠـﺰﻡ ﻛـﻮﻥ ﺍﻟﻌﻠـﻢ
ﲝﻘﻴﻘﺔ ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ﺿﺮﻭﺭﻳﺎﹰ ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﺑﻌﺾ ﺍﶈ ﺸﲔ :ﺍﳊﺼﻮﻝ ﻣﻌﺘﱪ ﰲ ﻣﺎﻫﻴﺔ ﺍﻟﻌﻠـﻢ ﻭﻻ ﺣﺎﺟـﺔ
ﺇﱃ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﳊﺎﺻﻞ ،ﻭﺇﻃﻼﻕ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﲝﺎﺻﻞ ﻻ ﳚﻮﺯ ،ﺳﻴﻤﺎ ﻋﻠﻰ ﻣـﺎ ﻟـﻴﺲ ﻣـﻦ ﺷـﺎﻧﻪ ﺃﻥ
ﳛﺼﻞ ،ﺍﻧﺘﻬﻰ .ﻻ ﻳﺪﺭﻱ ﻛﻴﻒ ﻗﺎﻝ ﲟـﺎ ﻗـﺎﻝ ،ﻓـﺈﻥﹼ ﺍﻋﺘﺒـﺎﺭ ﺍﳊـﺼﻮﻝ ﰲ ﻣﺎﻫﻴـﺔ ﺇﳕـﺎ ﻫـﻮ ﻋﻠـﻰ ﻣﻨـﻬﺞ
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ﺃﻱ :ﻳﻜﻮﻥ ﺣﺎﺻﻼ) (١ﻣﻦ ﻏﲑ ﺍﺧﺘﻴﺎﺭ ﻟﻠﻤﺨﻠﻮﻕ ،ﻭﻗﺪ ﻳﻘﺎﻝ) (٢ﰲ ﻣﻘﺎﺑﻠﺔ#
ﺍﻻﺳﺘﺪﻻﱄﹼ ،ﻭﻳﻔ ﺴﺮ ﲟﺎ ﳛﺼﻞ ﺑﺪﻭﻥ ﻓﻜﺮ ﻭﻧﻈﺮ ﰲ ﺍﻟﺪﻟﻴﻞ ،ﻓﻤﻦ ﻫﺎﻫﻨﺎ)(٣
ﺟﻌﻞ ﺑﻌﻀﻬﻢ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺻﻞ ﺑﺎﳊﻮﺍ ﺱ ﺍﻛﺘﺴﺎﺑﻴﺎ ،ﺃﻱ :ﺣﺎﺻﻼﹰ ﲟﺒﺎﺷﺮﺓ
ﺍﻷﺳﺒﺎﺏ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻭﺑﻌﻀﻬﻢ ﺿﺮﻭﺭﻳﺎ ،ﺃﻱ :ﺣﺎﺻﻼﹰ ﺑﺪﻭﻥ ﺍﻻﺳﺘﺪﻻﻝ ،ﻓﻈﻬﺮ
ﺃﻧﻪ ﻻ ﺗﻨﺎﻗﺾ ﰲ ﻛﻼﻡ)................................................. (٤
ﺍﳊﻜﻤﺎﺀ ،ﺣﻴﺚ ﻋ ﺮﻓﻮﺍ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺼﻮﺭﺓ ﺍﳊﺎﺻﻠﺔ ،ﻭﺃﻣﺎ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﳌﺘﻜﹼﻠﻤﲔ ﻓﺎﳊﺼﻮﻝ ﻟﻴﺲ ﲟﻌﺘـﱪ ﰲ
ﺍﻟﺘﻌﺮﻳﻒ ﻛﻤﺎ ﻣ ﺮ ،ﻭﺃﻣﺎ ﺃ ﹼﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺍﺟﺐ ﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺍﳊـﺼﻮﻝ ،ﻓﻬـﻮ ﻣـﺬﻫﺐ ﺍﳊﻜﻤـﺎﺀ ﻭﺑﻌـﺾ
ﺍﳌﺘﻜﹼﻠﻤﲔ ﻭﺍﳉﻤﻬﻮﺭ ،ﻋﻠﻰ ﺧﻼﻓﻪ ﻛﺬﺍ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ"١٢ .
) (١ﻗﻮﻟﻪ] :ﺃﻱ :ﻳﻜﻮﻥ ﺣﺎﺻ ﹰﻼ ...ﺇﱁ[ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺬﺍ ِﻣ ﻤﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﺎﺭﺡ ﻓﻘﻂ ﺇﺩﺧﺎﻻﹰ ﻟﻠﺤﺴ ﻲ
ﰲ ﺍﻻﻛﺘﺴﺎ ﰊ ،ﻭﺍﻟﺬﻱ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻛﻼﻡ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﰲ "ﺷﺮﺡ ﺍﳌﻮﺍﻗﻒ" :ﺃ ﹼﻥ ﻣﻌﲎ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻻ
ﻳﺴﺘﻘﻞﹼ ﻗﺪﺭﺓ ﺍﳌﺨﻠﻮﻕ ﰲ ﺣﺼﻮﻟﻪ ﻧ ﺼﻪ½ :ﻭﺫﻟﻚ ﻛﺎﶈﺴﻮﺳﺎﺕ ﺑـﺎﳊﻮﺍﺱ ﺍﻟﻈـﺎﻫﺮﺓ ،ﻓﺈ ﹼـﺎ ﻻ ﲢـﺼﻞ
ﲟﺠﺮﺩ ﺍﻹﺣﺴﺎﺱ ﺍﳌﻘﺪﻭﺭ ﻟﻨﺎ ،ﺑﻞ ﻳﺘﻮﹼﻗﻒ ﻋﻠـﻰ ﺃﻣـﻮﺭ ﻏـﲑ ﻣﻘـﺪﻭﺭﺓ ،ﻻ ﻳﻌﻠـﻢ ﻣـﺎ ﻫـﻲ ﻭﻣـﱴ ﺣـﺼﻠﺖ
ﻭﻛﻴﻒ ﺣﺼﻠﺖ؟¼١٢ .
) (٢ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻘﺎﻝ ...ﺇﱁ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺘﺼﺪﻳﻘﻲ ،ﻭﺃﻤﺎ ﻗﺴﻤﺎﻥ ﻣﻨﻪ" ١٢ .ﺧﻴﺎﱄ".
) (٣ﻗﻮﻟﻪ] :ﻓﻤﻦ ﻫﺎﻫﻨﺎ ...ﺇﱁ[ ﺃﻱ :ﻣِﻤـﺎ ﻳﻄﻠـﻖ ﺍﻟـﻀﺮﻭﺭ ﻱ ﰲ ﻣﻘﺎﺑﻠـﺔ ﺍﻻﻛﺘـﺴﺎﰊ ،ﻭﻳﻔـ ﺴﺮ ﲟـﺎ ﻻ ﻳﻜـﻮﻥ
ﲢﺼﻴﻠﻪ ﻣﻘﺪﻭﺭﹰﺍ ﻟﻠﻤﺨﻠﻮﻕ ،ﻭﻗﺪ ﻳﻄﻠﻖ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻻﺳﺘﺪﻻﱄﹼ ،ﻭﻳﻔ ﺴﺮ ﲟﺎ ﳛﺼﻞ ﺑـﺪﻭﻥ ﻓﻜـﺮ ﻭﻧﻈـﺮ ﰲ
ﺍﻟﺪﻟﻴﻞ١٢ .
) (٤ﻗﻮﻟﻪ] :ﻻ ﺗﻨﺎﻗﺾ ﰲ ﻛـﻼﻡ ...ﺇﱁ[ ﻭﺟـﻪ ﺍﻟﺘﻨـﺎﻗﺾ ﺃﻧـﻪ ﻗـ ﺴﻢ ﺍﻟﻌﻠـﻢ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟـﻀﺮﻭﺭﻱ ﻭﺍﻻﻛﺘـﺴﺎ ﰊ،
ﻓﺎﻟﻀﺮﻭﺭﻱ ﻗﺴﻴﻢ ﻟﻼﻛﺘﺴﺎ ﰊ ،ﹼﰒ ﻗﺴﻢ ﺍﻻﻛﺘﺴﺎﰊ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﲝﺴﺐ ﺃﺳﺒﺎﺑﻪ .ﺛﺎﻟﺜﻬﺎ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺻﻞ
ﻣﻦ ﻧﻈﺮ ﺍﻟﻌﻘﻞ ،ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﺍﻛﺘﺴﺎﰊ ،ﻓﺈﻧﻪ ﻗﺴﻢ ﻣﻨﻪ ،ﰒﹼ ﻗ ﺴﻢ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺻﻞ ﻣﻦ ﻧﻈـﺮ ﺍﻟﻌﻘـﻞ ﺍﻟـﺬﻱ ﻫـﻮ
ﺍﻛﺘﺴﺎ ﰊ ﺇﱃ ﻗﺴﻤﲔ ،ﺿﺮﻭﺭ ﻱ ﻭﺍﺳﺘﺪﻻﱄﹼ ،ﻓﺎﻟﻀﺮﻭﺭ ﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺴﻴﻤﹰﺎ ﻟﻼﻛﺘﺴﺎﰊ ،ﺟﻌﻠﻪ ﻗﺴﻤﹰﺎ ﻣﻨﻪ ﻓﺼﺎﺭ
ﻗﺴﻴﻢ ﺍﻟﺸﻲﺀ ﻗﺴﻤﺎﹰ ﻣﻨﻪ ﻭﻫﻮ ﺗﻨﺎﻗﺾ ،ﻓﺈﻥﹼ ﻣﻘﺘﻀﻰ ﺍﻟﻘﺴﻴﻢ ﺍﻟﺘﺒﺎﻳﻦ ،ﲞﻼﻑ ﺍﻟﻘﺴﻢ؛ ﻷﻧﻪ ﻳﻨﺪﺭﺝ ﲢﺖ ﻣﻘﺴﻤﻪ،
ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﻟﻘﺴﻴﻢ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻻﻛﺘﺴﺎ ﰊ ،ﻭﺍﻟﻘﺴﻢ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻻﺳﺘﺪﻻ ﹼﱄ ﻓﻴﺘﻐﺎﻳﺮﺍﻥ ﻓﻼ ﺗﻨﺎﻗﺾ١٢ .
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ﺻﺎﺣﺐ "ﺍﻟﺒﺪﺍﻳﺔ" ﺣﻴﺚ ﻗﺎﻝ :ﺇﻥﹼ ﺍﻟﻌﻠﻢ ﺍﳊﺎﺩﺙ) (١ﻧﻮﻋﺎﻥ :ﺿﺮﻭﺭﻱ ﻭﻫﻮ ﻣﺎ#
ﳛﺪﺛﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻧﻔﺲ ﺍﻟﻌﺒﺪ ﻣﻦ ﻏﲑ ﻛﺴﺒﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ،ﻛﺎﻟﻌﻠﻢ ﺑﻮﺟﻮﺩﻩ
ﻭﺗﻐﻴﺮ ﺃﺣﻮﺍﻟﻪ ،ﻭﺍﻛﺘﺴﺎ ﰊ ﻭﻫﻮ ﻣﺎ ﳛﺪﺛﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﺑﻮﺍﺳﻄﺔ ﻛﺴﺐ ﺍﻟﻌﺒﺪ
ﻭﻫﻮ ﻣﺒﺎﺷﺮﺓ ﺃﺳﺒﺎﺑﻪ ،ﻭﺃﺳﺒﺎﺑﻪ ﺛﻼﺛﺔ :ﺍﳊﻮﺍ ﺱ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ﻭﻧﻈﺮ
ﺍﻟﻌﻘﻞ .ﺛﹸ ﻢ ﻗﺎﻝ :ﻭﺍﳊﺎﺻﻞ ﻣﻦ ﻧﻈﺮ ﺍﻟﻌﻘﻞ ﻧﻮﻋﺎﻥ :ﺿﺮﻭﺭﻱ ﳛﺼﻞ ﺑﺄ ﻭﻝ ﺍﻟﻨﻈﺮ
ﻣﻦ ﻏﲑ ﺗﻔﻜﹼﺮ ،ﻛﺎﻟﻌﻠﻢ ﺑﺄﻥﹼ ﺍﻟﻜﻞﹼ ﺃﻋﻈﻢ ﻣﻦ ﺟﺰﺀﻩ ،ﻭﺍﺳﺘﺪﻻ ﹼﱄ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ
ﻧﻮﻉ ﺗﻔ ﹼﻜﺮ ،ﻛﺎﻟﻌﻠﻢ ﺑﻮﺟﻮﺩ ﺍﻟﻨﺎﺭ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﻟﺪﺧﺎﻥ) .ﻭﺍﻹﳍﺎﻡ() (٢ﺍﳌﻔ ﺴﺮ
ﺑﺈﻟﻘﺎﺀ ﻣﻌﲎ) (٣ﰲ ﺍﻟﻘﻠﺐ ﺑﻄﺮﻳﻖ ﺍﻟﻔﻴﺾ)) (٤ﻟﻴﺲ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﳌﻌﺮﻓﺔ ﺑﺼ ﺤﺔ ﺍﻟﺸﻲﺀ
ﻋﻨﺪ ﺃﻫﻞ ﺍﳊ ﻖ() (٥ﺣﺘﻰ ﻳﺮﺩ ﺑﻪ) (٦ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺣﺼﺮ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﻟﺜﻼﺛﺔ،
ﻭﻛﺎﻥ ﺍﻷﻭﱃ) (٧ﺃﻥ ﻳﻘﻮﻝ½ :ﻟﻴﺲ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﻲﺀ¼ ﺇ ﹼﻻ ﺃﻧﻪ ﺣﺎﻭﻝ
) (١ﻗﻮﻟﻪ] :ﺍﻟﻌﻠﻢ ﺍﳊﺎﺩﺙ[ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﻧﻪ ﻻ ﻳﻨﻘﺴﻢ ﺇﱃ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻹﳍﺎﻡ[ ﺩﻓﻊ ﺩﺧﻞ ﻭﻫﻮ ﺃ ﹼﻥ ﺣﺼﺮ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﺜﻼﺛﺔ ﳜﺘ ﹼﻞ ﺑﻮﺟﻮﺩ ﺍﻟﻌﻠﻢ ﺑﺎﻹﳍﺎﻡ ،ﻋﻠﻰ ﻣﺎ
ﺷﻬﺪ ﺑﻪ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻜﺮﺍﻡ١٢ .
) (٣ﻗﻮﻟﻪ] :ﻣﻌﲎ[ ﺃﺭﺍﺩ ﺑﻪ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﶈﺴﻮﺱ ،ﺃﻱ :ﻣﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﳛ ﺲ ،ﻻ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﻠﻔﻆ١٢ .
) (٤ﻗﻮﻟﻪ] :ﺑﻄﺮﻳﻖ ﺍﻟﻔﻴﺾ[ ½ﻓﺎﺽ ﺍﳌﺎﺀ¼ ،ﻛﺜﺮ ﺣﱴ ﺳﺎﻝ ﻛﺎﻟﻮﺍﺩﻱ .ﻭ½ﺍﻟﻔﻴﺾ¼ ﺇﻧﻤـﺎ ﻳـﺴﺘﻌﻤﻞ ﰲ ﺇﻟﻘـﺎﺀ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﺃﻣﺎ ﻣﺎ ﻳﻠﻘﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺈﳕﺎ ﻳﺴ ﻤﻰ ﺑـ½ﺍﻟﻮﺳﻮﺳﺔ¼١٢ .
) (٥ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﻖ [ﺧﻼﻓﹰﺎ ﻟﺒﻌﺾ ﺍﳌﺘﺼ ﻮﻓﺔ ﻭﺍﻟﺮﻭﺍﻓﺾ ،ﻣﺴﺘﺪﻟﹼﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓﺄﹶﹾﻟ ﻬ ﻤ ﻬﺎ ﹸﻓﺠﻮﺭ ﻫـﺎ
ﻭﺗ ﹾﻘ ﻮﺍ ﻫﺎ﴾]ﺍﻟﺸﻤﺲ ،[٨ :ﻭﺍﳉﻮﺍﺏ ﺑﺄﻥﹼ ﺍﳌﻌﲎ ﺃﻋﻠﻤﻬﺎ ﺑﺈﻧﺰﺍﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ١٢ .
) (٦ﻗﻮﻟﻪ] :ﺣﱴ ﻳﺮﺩ ﺑﻪ[ ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﺩﻓﻌﻪ ﺑﺄﻧﻪ ﹶﻟﻤﺎ ﱂ ﻳﺘﻌﻠﹼﻖ ﺑﻌﺪﻩ ﺳﺒﺒﺎﹰ ﻣﺴﺘﻘﻼ ﻏﺮﺽ ﺻﺤﻴﺢ ،ﺃﺩﺭﺟـﻮﻩ ﰲ
ﺍﻟﻌﻘﻞ ،ﻣﺜﻞ ﺍﳊﺪﺱ ﻭﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﻟﻮﺟﺪﺍﻥ" ١٢ .ﺧﻴﺎﱄ".
) (٧ﻗﻮﻟﻪ] :ﻛﺎﻥ ﺍﻷﻭﱃ[ ﻭﺟﻪ ﺍﻷﻭﻟﻮﻳﺔ ﺃ ﹼﻥ ﺍﳌﺼﻨﻒ ﺑﺼﺪﺩ ﺑﻴﺎﻥ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ ﻻ ﺍﳌﻌﺮﻓﺔ ،ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ
!٩٦ ﺍﳌﻌﺮﻓﺔ ﺃﺧ ﺺ ﻣﻦ ﺍﻟﻌﻠﻢ ﺃﻭ ﻣﺒﺎﻳﻨﺎﹰ ﻟﻪ ،ﻓﻼ ﻳﻠﺰﻡ ﻣﻦ ﻧﻔﻴﻪ ﻧﻔﻲ ﺍﻟﻌﻠﻢ"١٢ .
ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﺮﺍﺩﻧﺎ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﺣﺪ ،ﻻ ﻛﻤﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﺍﻟﺒﻌﺾ ﻣﻦ#
ﲣﺼﻴﺺ ﺍﻟﻌﻠﻢ ﺑﺎﳌﺮﻛﺒﺎﺕ ﺃﻭ ﺍﻟﻜﻠﹼﻴﺎﺕ ،ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﺒﺴﺎﺋﻂ ﺃﻭ ﺍﳉﺰﺋﻴﺎﺕ،
ﺇ ﹼﻻ ﺃ ﹼﻥ ﲣﺼﻴﺺ) (١ﺍﻟﺼ ﺤﺔ ﺑﺎﻟﺬﻛﺮ ِﻣ ﻤﺎ ﻻ ﻭﺟﻪ ﻟﻪ .ﹼﰒ ﺍﻟﻈﺎﻫﺮ) (٢ﺃﻧﻪ ﺃﺭﺍﺩ ﺃ ﹼﻥ
ﺍﻹﳍﺎﻡ ﻟﻴﺲ ﺳﺒﺒﹰﺎ ﳛﺼﻞ ﺑﻪ ﺍﻟﻌﻠﻢ ﻟﻌﺎﻣﺔ ﺍﳋﻠﻖ ﻭﻳﺼﻠﺢ ﻟﻺﻟﺰﺍﻡ ﻋﻠﻰ ﺍﻟﻐﲑ،
ﻭﺇﻻﹼ ﻓﻼ ﺷﻚ ﺃﻧﻪ ﻗﺪ ﳛﺼﻞ ﺑﻪ ﺍﻟﻌﻠﻢ ،ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﻘﻮﻝ ﺑﻪ ﰲ ﺍﳋﱪ ،ﳓﻮ ﻗﻮﻟﻪ
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺃﳍﻤﲏ ﺭﺑﻲ¼ ،ﻭﺣﻜﻲ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ .ﻭﺃﻣﺎ
ﺧﱪ ﺍﻟﻮﺍﺣﺪ) (٣ﺍﻟﻌﺪﻝ ،ﻭﺗﻘﻠﻴﺪ ﺍﺘﻬﺪ ﻓﻘﺪ ﻳﻔﻴﺪﺍﻥ ﺍﻟﻈﻦ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺍﳉﺎﺯﻡ
ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻟﺰﻭﺍﻝ ،ﻓﻜﺄﻧﻪ ﺃﺭﺍﺩ) (٤ﺑـ½ﺍﻟﻌﻠﻢ¼ ﻣﺎ ﻻﻳﺸﻤﻠﻬﻤﺎ ،ﻭﺇ ﹼﻻ ﻓﻼ ﻭﺟﻪ
ﳊﺼﺮ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﻟﺜﻼﺛﺔ.
) (١ﻗﻮﻟﻪ] :ﺇﻻﹼ ﺃﻥﹼ ﲣﺼﻴﺺ ...ﺇﱁ[ ﻷﻧﻪ ﻳﻮﻫﻢ ﺃ ﹼﻥ ﺍﻹﳍﺎﻡ ﺳﺒﺐ ﳌﻌﺮﻓﺔ ﻓﺴﺎﺩ ﺍﻟﺸﻲﺀ ﺃﻭ ﳌﻌﺮﻓﺔ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ،
ﻭﺍﳌﻘﺼﻮﺩ ﺃ ﹼﻥ ﺍﻹﳍﺎﻡ ﻟﻴﺲ ﺳﺒﺒﺎﹰ ﻟﻠﻤﻌﺮﻓﺔ ﻣﻄﻠﻘﹰﺎ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ :ﺇ ﹼﻥ ﺍﻟﺼﺤﺔ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺜﺒـﻮﺕ ﻋﻠـﻰ
ﺍﺍﻧﺍﺍﺍﺍﻗﻗﻗﻗﻗﻗﻗ½ﻟﻟﻟﻟﻟﻟﻋﻟﻔﻠﻮﻮﻮﻮﻌﻮﻮﻮﻌﻮﻮﻮﺬﻟﻟﻟﻟﻟﻟﻟﻠﺍﻠﺍﻜﺴﻰﻪﻪﻪﻪﻪﻪﻪﺟﻢﻢﻪﻱﺣﺣ::::ﻦ:::ﺍﻪ،ﻟﻟﻟﺪﻳﺪﻳﺍ]]]]]]]ﻮﻨﻘﺇﺃﺃﻸﻓﻸﺒﻭﻓﺒﻭﺍﻭﻣﻣﳌﺟﻐﺗﻭﺗﻭﻻﹼﹼﰒﹼﰒﺎﺎﻜﻞﻟﻜﻟﻪﻘﻘﻴﺄﻴﺄﻄﳌﻲﻠﺃﺍﻧﻠﺍﺍﺎﻧﺎﺎﺍﻴﻟﻘﻟﻴﻟﺑﻪﺀﺧﻪﺧﺀﺃﹼﻥﺰﺪﺪﻈﻈﳌﺍﻖﺍﺃﺃﺼﻥﺎﺎﻭﻟﻟﱪﱪﺍﺍﺍﺭﺭﻟﻮﻄﻫﻫﺍﺍﻠﺍﺎﻜﺍﻜﲣﺩﻝﻟﺑﻟﺮﺮﺩﺩﺮﻮﺮ،ﳛﺍﺍﺃﺍ[[ﻮ..ﻮﻖﺼﻗﺍﺘﺍﻡﺘﻤﻡ..ﻓﻴﹼﻥﻟﻊﻬ.ﻬ.ﺣﺣﻞﻗﻠﺟﻗﺟﺍﻼﺪﻧﺪ.ﺇﺇﻮﺪﻮﺪﺪﻮﺪﺍﺺﻹﺍﻳﺍ.ﻔﺃ[[ﺃﻗﻴ.ﻳ.ﺮﻳﳍﺎﹰﱁﱁﺱﺱ.ﻊﺎﺩﺏﺏﺩﺩﺇ[[.ﺍﻀﺍﻀﻓﻓﻡﻧﺃﹰﺎﻛﺎﹰﺇﻔﻊﻊﻟﺎﻭﻭﱁﺳﺳﷲﷲﻥﹼﻴﻴﻳﻳﺎﹰ¼ﻫﻫﻥﺆﺆﻔﺗﻔﺗﺩﺩﺗﺍﺍﱁ،ﻴﻴﺬﺬﻌﺃﻌﻌ[ﺲﺍﺍﺎﺧﻝﺎﻝﺧﺪﻛﺪﻓﺮﻭﺍﺍﺎﺈﻳﺗﺗﻞﻞﻫﱃﻫﱃﺇﻥﻷﺳﻥﻥﻥﹼﻘﻘﺛﻧﺒﻮﺗﻮﺗﺃﺒﺃﺒﺍﺍﺮﻒﺮﻪﺃﺍﺎﻟﻘﹰﺎﻟﻘﻳﻳﻟﺗﺳﺳﻭﺍﻌﺮﻌﺮﻳﹰﺎﺮﺮﻌﻟﻟﻳﻠﻳﻠﺮﺮﻠﻩﻠ.ﻩﺇﺍﳐﻮﺍﳐﻌﺮﺮﺛﻢﺘﻢﺘ::ﻠﻢﻤﺒﺭﺭﻩﻫﻩﺎﺎ،،ﻭﺎﻌﺃﺃﻢ::ﻫﺗﺭﻫﺭﻢﻧﻧﺮﹰﺎﺎﺎﺟﺃﻭﺃﲟﻢﻭﺍﻢﺍﻓﺃ.ﻟﻟﺳﻌ.ﻮ.ﺔﻥﹼﹼﻥﺍﺎﻥﹼﻻﺑﻻﺑﺸﳘﻭﳘﺸﲎﻣﻪﺎﺎﺍﺎﺎﻘ٢٢ﻧﻧﺣﺍﹰﺎﺣﺟﺭﺭـﻟﻄﻟﻹ١١ﻴﻴﻋﻠﺴﻮﻳﺴﻻﺍﻠﺼﻨﹼﻠﺡﻧﳍﺡﹼﻠﻘﺼﺑﺎﺴﺎﺴﺎﹰﺮﻢﺍﻪﻢﺍﻰﺮﺎﺎﻜﻡ،ﻟﻟﺃﰲﺃـﺃﺃﺬﻣﻣﻋﻣﺸﻭﺬﺳﺎﹼﻥﻠﺎﻥﹼﻣﺳﺳـﻦﺒﻦﺎﻱـﺒﺍﳝﺍﺒﻰﻱﺎﺍﺍﺎﻑﰲﻗﻟﺫﻟﻹﻹﻜﺐﺜﻗﺜﻣﺍﺪﻠـﻠﺎﺏﻛ"ﳍﻟﳍﺜﻦﺏﺜﺍﺘﺎﺎﺪﺮﺔﺍﺔﺎﺫﳌﺃﺍﻡﻟﻡﻩﻟﻡﰲﺍﻌﺍﻌﺫﻛﳋﻥﻟﻌﻟﻠﻴﺮﻴﻴﻠﻫﺮـﺎ"ﻛﻓﳌﻳﳌﻨـﻻﺍﻩــﺎﻢﻘﺬﺬﻢﺔﱄﺲﺮﻳﺎ.ﺲﻩ"ﳋﻛﻛﰲﻓﻝﻴﺸ:ﰲـﰲﻮﺳﺎ٢ﻮ:ﺳﺗﺒﻤﺍﺒﰲﺭ½ﺭﺒﺍﻟﻌﺒﺴﺇ١ﺃﻟﱄﺎﹰﺓﺜﺓﹰﺎﺎﻞﻧﺜﺮﺗﻠ"ﹼﻥ..ﻳﻠﺩﺜﻪﻟﻌﺍﻟﺜ:ـﻠﻟﺍﻠـﺍﺮﻟﺔﻌﻟﻳﻌ٢ﺔ½٢ﻒﻈﻠـﺧـﻠﺃـﻧﺼ١ﺍ١ﻏﻦﻢﻟﻏﺸﻼﻪـﻢ،ـ،ﻒﻌﺤ،ﻠﻲﲑﺔﺍﲑﻓﻑﻭﺧﺀﻟﻓﻢﺈﺈﻧﻌﺍﺃﻧﻻﻫـﻼﻟﻠﺻـﺎﺻــﻭﻪﺳﺍـﻪﻈﺎﻫﻢﺎﺑﻨﻗﻑﻻﺤﻗﺎﺤـﻴﻘﻫـﳌﻴﺍﻋﺎﹰﻟﺪﺳﺘﻌﺮﺪﺢـﺢﻘﺑﺮ¼ﲟﺎﻈ،ﺎ،ﻓﺑﻘﺎ.ﻌـﺩﻓﻘﳛﻮﻫﻓﺔـﳛﺎﹰﻟـﲎـﺍﺈـﺮ٢ﻪﺈﺍﺑﺍﻟ¼:ﹼﻥﻟﺼﻘـ١ﹼﻥﺼﺜ.ﳉﺒﺎﻮﻞﻟﺸﻞﻮﺧﺯـﺧﺑ٢ـﺑـﻡﻲـﻪـ١ﺀﺕﻪﱪ:ﻪﱪ
½ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﻤﻞ ...ﺇﱁ¼ ،ﻓﺈﻥﹼ ﺍﻟﻌﻠﻢ ﲟﻌﲎ ﺍﻻﻧﻜﺸﺎﻑ ﺍﻟﺘﺎﻡ ﻻ ﻳﺸﻤﻞ ﺍﻟﻈﻦ ،ﻭﻻ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳉـﺎﺯﻡ ))((٢١
))((٣٢
))((٤٣
)(٤
!٩٧ ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻟﺰﻭﺍﻝ ،ﻓﻼ ﻳﺮﺩ ﺃﻥﹼ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻠﻢ ﺳﺎﺑﻘﺎﹰ ﻳﻨﺎﰲ ﻣﺎ ﺫﻛﺮﻩ ﻫﻨﺎ"١٢ .
)ﻭﺍﻟﻌﺎﱂ() (١ﺃﻱ :ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ ِﻣ ﻤﺎ ﻳﻌﻠﻢ ﺑﻪ)#(٢
ﺍﻟﺼﺎﻧﻊ ،ﻳﻘﺎﻝ½ :ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ¼) ،(٣ﻭ½ﻋﺎﱂ ﺍﻷﻋﺮﺍﺽ¼ ،ﻭ½ﻋﺎﱂ ﺍﻟﻨﺒﺎﺗﺎﺕ¼)،(٤
ﻭ½ﻋﺎﱂ ﺍﳊﻴﻮﺍﻥ¼ ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻓﺘﺨﺮﺝ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﺎ ﻟﻴﺴﺖ ﻏﲑ
ﺍﻟﺬﺍﺕ ﻛﻤﺎ ﺃﺎ ﻟﻴﺴﺖ ﻋﻴﻨﻬﺎ) .ﲜﻤﻴﻊ ﺃﺟﺰﺍﺋﻪ( ﻣﻦ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﻓﻴﻬﺎ،
ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﻋﻠﻴﻬﺎ)) .(٥ﳏﺪﺙ( ﺃﻱ ﳐﺮﺝ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ،ﲟﻌﲎ
ﺃﻧﻪ) (٦ﻛﺎﻥ ﻣﻌﺪﻭﻣﺎﹰ ﻓﻮﺟﺪ ،ﺧﻼﻓﹰﺎ ﻟﻠﻔﻼﺳﻔﺔ ،ﺣﻴﺚ ﺫﻫﺒﻮﺍ ﺇﱃ ﻗﺪﻡ ﺍﻟﺴﻤﻮﺍﺕ
ﲟﻮﺍﺩﻫﺎ ﻭﺻﻮﺭﻫﺎ ﻭﺃﺷﻜﺎﳍﺎ ،ﻭﻗﺪﻡ ﺍﻟﻌﻨﺎﺻﺮ ﲟﻮﺍﺩﻫﺎ ﻭﺻﻮﺭﻫﺎ ،ﻟﻜﻦ
ﺑﺎﻟﻨﻮﻉ) ،(٧ﲟﻌﲎ ﺃﺎ ﱂ ﲣﻞ ﻗﻂ ﻋﻦ ﺻﻮﺭﺓ .............................
) (١ﻗﻮﻟﻪ] :ﺍﻟﻌﺎﱂ[ ﻣﺸﺘ ﻖ ﻣﻦ ½ﺍﻟﻌﻠﻢ¼ ،ﻭﻗﺪ ﺟﺎﺀ ½ﻓﺎﻋﻞ¼ ﺑﺎﻟﻔﺘﺢ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻵﻟﻴـﺔ ،ﻛــ½ﺍﳋـﺎﰎ¼ ﲟﻌـﲎ ﻣـﺎ
ﳜﺘﻢ ﺑﻪ ،ﻛﺬﺍ ½ﺍﻟﻌﺎﱂ¼ ﺍﺳﻢ ﺍﻵﻟﺔ ﲟﻌﲎ :ﻣﺎ ﻳﻌﻠﻢ ﺑـﻪ ،ﻭﻏﻠـﺐ ﺍﺳـﺘﻌﻤﺎﻟﻪ ﻓﻴﻤـﺎ ﻳﻌﻠـﻢ ﺑـﻪ ﺍﳋـﺎﻟﻖ ﺳـﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ١٢ .
) (٢ﻗﻮﻟﻪ] :ﻣِﻤـﺎ ﻳﻌﻠـﻢ ﺑـﻪ[ ﺇﺷـﺎﺭﺓ ﺇﱃ ﻭﺟـﻪ ﺍﻟﺘـﺴﻤﻴﺔ ،ﻭﻟـﻴﺲ ﻣـﻦ ﺍﻟﺘﻌﺮﻳـﻒ ﻛﻤـﺎ ﻫـﻮ ﺍﳌـﺸﻬﻮﺭ ﻭﺇ ﹼﻻ ﻳﻠـﺰﻡ
ﺍﻻﺳﺘﺪﺭﺍﻙ"١٢ .ﺥ"
) (٣ﻗﻮﻟﻪ] :ﻳﻘﺎﻝ :ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻷﺟﻨـﺎﺱ ،ﻓــ½ﺯﻳـﺪ¼ ﻟـﻴﺲ
ﺑﻌﺎﱂ ،ﺑﻞ ﻣﻦ ﺍﻟﻌﺎﱂ ،ﻭﺇﱃ ﺃﻥﹼ ½ﺍﻟﻌﺎﱂ¼ ﺍﺳﻢ ﻟﻠﻘﺪﺭ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻬﺎ ،ﻓﻴﻄﻠﻖ ﻋﻠـﻰ ﻛـﻞﹼ ﻭﺍﺣـﺪ ﻣﻨـﻬﺎ ﻭﻋﻠـﻰ
ﻛﹼﻠﻬﺎ ،ﻻ ﺃﻧﻪ ﺍﺳﻢ ﻟﻠﻜﻞﹼ ﻭﺇﻻﹼ ﻟﹶﻤﺎ ﺻ ﺢ ﲨﻌﻪ" ١٢ .ﺧﻴﺎﱄ".
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻨﺒﺎﺗﺎﺕ[ ﲨﻊ ﺍﻟﺒﻌﺾ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ،ﻭﻛﺬﺍ ﺃﻓﺮﺍﺩﻩ ﺑﻨﺎًﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﰲ ﺃﻟﺴﻨﺔ ﺍﻟﻘﻮﻡ١٢ .
) (٥ﻗﻮﻟﻪ] :ﻣﺎ ﻋﻠﻴﻬﺎ[ ﻭﻣﺎ ﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ ،ﻭﺍﻟﻜﻼﻡ ﻭﺍﺿﺢ ﻓﻠﻢ ﳛﺘ ﺞ ﺇﱃ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ١٢ .
) (٦ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺃﻧﻪ ...ﺇﱁ[ ﺻ ﺮﺡ ﺑـﺬﻟﻚ؛ ﻷ ﹼﻥ ﺍﻟﻔﻼﺳـﻔﺔ ﻗـﺪ ﻳﻌﺘﺮﻓـﻮﻥ ﺑـﺄﻥﹼ ﺍﻟﻌـﺎﱂ ﺧـﺮﺝ ﻣـﻦ ﺍﻟﻌـﺪﻡ ﺇﱃ
ﺍﻟﻮﺟﻮﺩ ﲟﻌﲎ :ﺃﻧﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻧﻔﺴﻪ ﻣﻌﺪﻭﻡ ،ﻭﺑﺈﳚﺎﺩ ﺍﳌﻮﺟﻮﺩ ﻣﻮﺟﻮﺩ"١٢ .ﻥ"
) (٧ﻗﻮﻟﻪ] :ﻟﻜﻦ ﺑﺎﻟﻨﻮﻉ[ ﺍﳌﺸﻬﻮﺭ ﺃﻥﹼ ﺍﻟـﺼﻮﺭﺓ ﺍﻟﻨﻮﻋﻴـﺔ ﻗﺪﳝـﺔ ﺑـﺎﳉﻨﺲ ،ﻟﻜـﻦ ﻳـﺸﻜﻞ ﻋﻠﻴـﻪ ﺑﺒﻘـﺎﺀ ﺍﻟـﺼﻮﺭ
ﺍﻻﺳﻄﻘﺴﺎﺕ ،ﺃﻱ :ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ ،ﻓﺈ ﹼﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺗﺮﻙ ﺍﳉﺴﻢ ﻣﻨﻬﺎ ﻳﺴ ﻤﻰ ﺍﺳﻄﻘﺴﺎﺕ ،ﻭﺑﺎﻋﺘﺒﺎﺭ ﲢﻠﻴﻠـﻪ
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ﻧﻌﻢ ﺃﻃﻠﻘﻮﺍ) (١ﺍﻟﻘﻮﻝ ﲝﺪﻭﺙ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ،ﻟﻜﻦ ﲟﻌﲎ ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ#
ﺍﻟﻐﲑ ،ﻻ ﲟﻌﲎ ﺳﺒﻖ ﺍﻟﻌﺪﻡ ﻋﻠﻴﻪ .ﹼﰒ ﺃﺷﺎﺭ) (٢ﺇﱃ ﺩﻟﻴﻞ ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ ﺑﻘﻮﻟﻪ:
)ﺇﺫ ﻫﻮ( ﺃﻱ :ﺍﻟﻌﺎﱂ )ﺃﻋﻴﺎﻥ ﻭﺃﻋﺮﺍﺽ(؛ ﻷﻧﻪ ﺇﻥ ﻗﺎﻡ ﺑﺬﺍﺗﻪ ﻓﻌﲔ ،ﻭﺇ ﹼﻻ ﻓﻌﺮﺽ،
ﻭﻛ ﹼﻞ ﻣﻨﻬﻤﺎ ﺣﺎﺩﺙ ﻟِﻤﺎ ﺳﻨﺒﻴﻦ ،ﻭﱂ ﻳﺘﻌﺮﺽ) (٣ﻟﻪ ﺍﳌﺼﻨﻒ؛ ﻷﻥﹼ ﺍﻟﻜﻼﻡ ﻓﻴﻪ
ﻃﻮﻳﻞ ﻻ ﻳﻠﻴﻖ ﺬﺍ ﺍﳌﺨﺘﺼﺮ ،ﻛﻴﻒ ﻭﻫﻮ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺍﳌﺴﺎﺋﻞ ﺩﻭﻥ ﺍﻟﺪﻻﺋﻞ.
)ﻓﺎﻷﻋﻴﺎﻥ ﻣﺎ( ﺃﻱ :ﳑﻜﻦ)) (٤ﻳﻜﻮﻥ ﻟﻪ ﻗﻴﺎﻡ ﺑﺬﺍﺗﻪ( ﺑﻘﺮﻳﻨﺔ) (٥ﺟﻌﻠﻪ ﻣﻦ ﺃﻗﺴﺎﻡ
ﺍﻟﻌﺎﱂ .ﻭﻣﻌﲎ ﻗﻴﺎﻣﻪ) (٦ﺑﺬﺍﺗﻪ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻤﲔ ...............................
ﺇﻟﻴﻬﺎ ﻋﻨﺎﺻﺮ ﰲ ﺃﻣﺰﺟﺔ ﺍﳌﻮﺍﻟﻴﺪ ﺍﻟﺜﻼﺛـﺔ ،ﺃﻋـﲏ :ﺍﳌﻌـﺎﺩﻥ ﻭﺍﻟﻨﺒﺎﺗـﺎﺕ ﻭﺍﳊﻴﻮﺍﻧـﺎﺕ ﺍﻟﻘﺪﳝـﺔ ﺑـﺎﻟﻨﻮﻉ ﻓـﺈﻢ
ﺻﺮﺣﻮﺍ ﺑﺄ ﹼﻥ ﺻﻮﺭ ﺍﻟﻌﻨﺎﺻﺮ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺣﺎﳍﺎ ﰲ ﺃﻣﺰﺟـﺔ ﺍﳌﻮﺍﻟﻴـﺪ ،ﻭﻫـﻲ ﻗﺪﳝـﺔ ﺑـﺎﻟﻨﻮﻉ ﻋﻨـﺪﻫﻢ ﲝـﺴﺐ
ﺗﻮﺍﺭﺩ ﺃﻓﺮﺍﺩﻫﺎ ﺍﻟﺸﺨﺼﻴﺔ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ،ﻓﻴﻠﺰﻡ ﻗﺪﻡ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻨﻮﻋﻴﺔ ﺍﳌﺨﺘ ﺼﺔ ﺑﻜ ﹼﻞ ﻋﻨﺼﺮ ﺑﺎﻟﻨﻮﻉ.
١٢ﻣﻠﺘﻘﻄﹰﺎ "ﺡ".
) (١ﻗﻮﻟﻪ] :ﻧﻌﻢ ﺃﻃﻠﻘﻮﺍ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺮﻳﺮﻩ :ﺃ ﹼﻥ ﺍﻟﻔﻼﺳﻔﺔ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻟـﻮﻥ ﲝـﺪﻭﺙ
ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻜﻴﻒ ﺣﻜﻴﺖ ﻋﻨﻬﻢ ﺍﻟﻘﻮﻝ ﺑﻘﺪﻡ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻟﻌﻨﺎﺻﺮ؟ ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃـﻢ ﻳﻘﻮﻟـﻮﻥ:
ﲝﺪﻭﺙ ﺍﻟﻌﺎﱂ ،ﻟﻜﻨﻬﻢ ﻳﻔ ﺴﺮﻭﻥ ﺍﳊﺪﻭﺙ ﲟﻌﲎ :ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺍﻟﻐﲑ ﻻ ﲟﻌﲎ ﺳﺒﻖ ﺍﻟﻌﺪﻡ١٢ .
) (٢ﻗﻮﻟﻪ] :ﺃﺷﺎﺭ[ ﺇﳕﺎ ﻗﺎﻝ½ :ﺃﺷﺎﺭ¼ ،ﻓﺈ ﹼﻥ ﺍﳌﺼﻨﻒ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺘﻘﺴﻴﻢ ﻓﺤﺴﺐ ،ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﺪﻟﻴﻞ ﺑﺘﻤﺎﻣﻪ١٢ .
) (٣ﻗﻮﻟﻪ] :ﱂ ﻳﺘﻌﺮﺽ ﻟﻪ[ ﺃﻱ :ﻟﺪﻟﻴﻞ ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ١٢ .
) (٤ﻗﻮﻟﻪ] :ﳑﻜﻦ[ ﺑﺎﻹﻣﻜﺎﻥ ﺍﳋﺎ ﺹ ﻟﺌ ﹼﻼ ﻳﺸﻤﻞ ﺍﻟﻮﺍﺟﺐ١٢ .
) (٥ﻗﻮﻟﻪ] :ﺑﻘﺮﻳﻨﺔ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺣﺎﺻﻠﻪ :ﺃ ﹼﻥ ﻟﻔﻈﺔ ½ﻣﺎ¼ ﻋﺎﻣﺔ ﺗﺘﻨﺎﻭﻝ ﺍﳌﻤﻜﻦ ﻭﻏﲑﻩ ،ﻓﺘﻘﻴﻴﺪﻫﺎ
ﺑﺎﳌﻤﻜﻦ ﻻ ﳚﻮﺯ ،ﻓﺈﻧﻪ ﺫﻛﺮ ﺍﻟﻌﺎﻡ ﻭﺇﺭﺍﺩﺓ ﺍﳋﺎ ﺹ .ﺟﻮﺍﺑﻪ :ﺃ ﹼﻥ ﺇﺭﺍﺩﺓ ﺍﳋﺎ ﺹ ﻣـﻦ ﺍﻟﻌـﺎﻡ ﻻ ﳚـﻮﺯ ﺇﺫﺍ ﱂ
ﻳﻜﻦ ﻫﻨﺎﻙ ﻗﺮﻳﻨﺔ ،ﻭﻫﻨﺎ ﻗﺮﻳﻨﺔ ﺩﺍﻟﹼﺔ ﻭﻫﻲ ﺃﻥﹼ ﺍﻷﻋﻴﺎﻥ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻌﺎﱂ ﺍﳌﻤﻜﻦ ،ﻭﺇﻣﻜـﺎﻥ ﺍﳌﻘـﺴﻢ ﻳـﺴﺘﻠﺰﻡ
ﺇﻣﻜﺎﻥ ﺍﻷﻗﺴﺎﻡ١٢ .
) (٦ﻗﻮﻟﻪ] :ﻗﻴﺎﻣﻪ[ ﺃﺿﺎﻑ ﺍﻟﻘﻴﺎﻡ ﺇﱃ ﺍﻟﻀﻤﲑ ﻟﻴﺨﺮﺝ ﻗﻴﺎﻡ ﺍﻟﻮﺍﺟﺐ ﺑﺬﺍﺗﻪ ،ﰲ "ﺍﳋﻴﺎﱄ"½ :ﻻﳜﻔﻰ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ
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