ﺷﺮﺡ
ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﺄﻟﻴﻒ ﺍﻟﻌﻼﻣﺔ ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳊﻨﻔﻲ ) ٧٩٢ – ٧٣١ﻫـ(
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﻣﻘﺪﻣﺔ
ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ. ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﱂ ﻳﺘﺨﺬ ﻭﻟﺪﺍ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ ﰲ ﺍﳌﻠﻚ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻭﱄﱞ ﻣﻦ ﺍﻟﺬﻝ ﻭﻛﱪﻩ ﺗﻜﺒﲑﺍ. ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ .ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ
r
ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﺍ .ﺃﻣﺎ ﺑﻌﺪ: ﻓﻠﻘﺪ ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﻟﻐﺎﻳﺔ ﺷﺮﻳﻔﺔ ﺳﺎﻣﻴﺔ ﻭﻫﻲ ﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻗﺎﻝ ﺗﻌــﺎﱃ} :
Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$# àMø)n=yz $tBur
.(١) {ÇÎÏÈﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻐﺎﻳﺔ ﻣﻦ
ﺇﳚﺎﺩ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﲟﺎ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺭﺃﺱ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺃﺳﺎﺳﻬﺎ -ﻓﺈﻥ ﺃﻭﺟﺐ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻌﺮﻓﺘﻪ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻟﻪ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻫﻮ ﺗﻮﺣﻴﺪ ﺍﷲ ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ،ﻭﺍﻟﺘﺼﺪﻳﻖ ﲟﺎ ﻳﺴﺘﻠﺰﻡ ﺫﻟﻚ ﻣﻦ ﺇﳝﺎﻥٍ ﲟﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ﻭﻛﺘﺒﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ.... ﻭﻷﺟﻞ ﲢﻘﻴﻖ ﺫﻟﻚ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻓﻘﺪ ﺃﺧﺬ ﺍﷲ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﻋﻠﻰ ﺃﻥ ﺗﺆﻣﻦ ﺑﻪ، ﻗﺎﻝ ﺗﻌﺎﱃ} :
öNÍkŦàÿRr& #’n?tã öNèdy‰pkô-r&ur öNåktJ-ƒÍh‘èŒ óOÏdÍ‘qßgàß `ÏB tPyŠ#uä ûÓÍ_t/ .`ÏB y7•/u‘ x‹s{r& øŒÎ)ur
& #x ‹ »y d ô ` t ã $¨ Z à2 $¯ RÎ ) Ï p y J»u ŠÉ ) ø 9$ # t P öq t ƒ ( # qä 9 qà ) s? cr & ¡ ! $t R ô ‰Î g x © ¡ 4 ’ n? t / ( # qä 9$s % ( ö N ä 3Î n / t• Î / à M ó ¡ s9 r
.(٢) {ÇÊÐËÈ tû,Î#Ïÿ»xî ﻭﺣﱴ ﻻ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺣﺠﺔ ﻓﻘﺪ ﺃﺭﺳﻞ ﺭﺳﻠﻪ ﻭﺃﻧﺰﻝ ﻛﺘﺒﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ: }
4Óy›qãB ª!$# zN¯=x.ur 4 š•ø‹n=tã öNßgóÁÝÁø)tR öN©9 Wxß™â‘ur ã@ö6s% `ÏB š•ø‹n=tã öNßg»oYóÁ|Ás% ô‰s% Wxß™â‘ur
) (1ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺍﻵﻳﺔ . ٥٦ ) (2ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٢ ٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ?ª!$# tb%x.ur 4 È@ß™”•9$# y‰÷èt/ 8p¤fãm «!$# ’n?tã Ĩ$¨Z=Ï9 tbqä3tƒ žxy¥Ï9 tûïÍ‘É‹YãBur tûïÎŽÅe³t6•B Wxß™•‘ ÇÊÏÍÈ $VJŠÎ=ò6s
.(١) {ÇÊÏÎÈ $VJŠÅ3ym #¹“ƒÍ•tã ﻭﺑﻌﺪ ﺫﻫﺎﺏ ﺍﻟﺮﺳﻞ ﻭﺍﻧﻄﻤﺎﺱ ﺍﻟﺴﺒﻞ ...ﲣﺘﻠﻒ ﺍﻟﻐﺎﻳﺎﺕ ﻭﺗﻔﺴﺪ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺗﺘﻌﺪﺩ ﺍﻟﺮﺍﻳﺎﺕ ﻭﻻ ﳒﺎﺓ ﻭﻻ ﳐﺮﺝ ﻣﻦ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺘﻔﺮﻕ ﺇﻻ ﺑﺎﺗﺒﺎﻉ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻗﺘﻔﺎﺀ ﺃﺛﺮ ﺳﻠﻒ ﻫﺬﻩ ﺍﻷﻣﺔ. ﻭﻣﻦ ﺃﺟﻞ ﺍﳌﺴﺎﳘﺔ ﰲ ﲢﻘﻴﻖ ﺫﻟﻚ ﰲ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ،ﻓﻘﺪ ﺃﻭﻟﺖ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ ﺟﻞ ﻋﻨﺎﻳﺘﻬﺎ ﺗﺮﲨﺔﹰ ﻭﲢﻘﻴﻘﹰﺎ ﻭﻧﺸﺮﺍ ﻟﺘﺒﺼﲑ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺑﻴﺎﻥ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﱵ ﺍﻧﺘﺸﺮﺕ ﰲ ﻛﺜﲑ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ. ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﻘﺪﻣﻪ ﺍﻟﻴﻮﻡ ﻟﻠﻘﺎﺭﺉ ﺍﳌﺴﻠﻢ ) -ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ( ﻻﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳊﻨﻔﻲ ﺭﲪﻪ ﺍﷲ -ﻣﻦ ﺧﲑ ﻣﺎ ﳛﻘﻖ ﺫﻟﻚ؛ ﺇﺫ ﻣﻮﺿﻮﻋﻪ ﻣﻦ ﺃﺷﺮﻑ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﻫﻮ ﻋﻠﻢ ﺍﻟﻌﻘﻴﺪﺓ. ﻭﻗﺪ ﺗﻀﺎﻓﺮ ﻋﻠﻰ ﺗﺄﻟﻴﻔﻪ ﺇﻣﺎﻣﺎﻥ ﺟﻠﻴﻼﻥ ﳘﺎ :ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ ﺭﲪﻪ ﺍﷲ ﻣﺆﻟﻒ ﺍﳌﱳ، ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺭﲪﻪ ﺍﷲ ﻣﺆﻟﻒ ﺍﻟﺸﺮﺡ. ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺮﺋﺎﺳﺔ ﳑﺜﻠﺔ ﰲ ﻭﻛﺎﻟﺔ ﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻟﺘﺮﲨﺔ ﺑﺘﺼﺤﻴﺢ ﺍﻟﻜﺘﺎﺏ ﻭﺗﻨﻘﻴﺤﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ،ﻭﻓﻖ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ: - ١ﺟﻌﻠﺖ ﻃﺒﻌﺔ ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ -ﺭﲪﻪ ﺍﷲ -ﺃﺻﻠﹰﺎ ﻳﻄﺒﻊ ﻣﻨﻪ. -٢ﺣﲔ ﻳﻮﺟﺪ ﻋﺒﺎﺭﺓ ﻣﺸﻜﻠﺔ ﰲ ﻧﺴﺨﺔ ﺃﲪﺪ ﺷﺎﻛﺮ ﻳﺘﻢ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻃﺒﻌﺔ ﻋﺎﻡ ١٣٤٩ﻫـ ﰲ ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ،ﺣﻴﺚ ﺇﻥ ﻃﺒﻌﺔ ﻣﻜﺔ ﻫﺬﻩ ﺃﺻﻠﹰﺎ ﻟﻄﺒﻌﺔ ﺃﲪﺪ ﺷﺎﻛﺮ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٦٥ ، ١٦٤ ٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
-٣ﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﺗﺼﺤﻴﺢ ﻟﻠﻤﺸﻜﻞ ﰲ ﺍﳌﻄﺒﻮﻋﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻨﺴﺦ ﺍﳌﻄﺒﻮﻋﺔ ﺍﻟﺘﺎﻟﻴﺔ: ﺃ -ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﻟﻠﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻡ ١٣٩٢ﻫـ ،ﻭﻗﺪ ﺍﺳﺘﻔﺪﻧﺎ ﻣﻨﻬﺎ ﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﺗﺮﲨﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ -ﺭﲪﻪ ﺍﷲ. ﺏ -ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﻭﻋﻠﻖ ﻋﻠﻴﻬﺎ ﻭﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻬﺎ ﺍﻟﺪﻛﺘﻮﺭ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ ،ﻭﺍﻷﺳﺘﺎﺫ :ﺷﻌﻴﺐ ﺍﻹﺭﻧﺎﺅﻭﻁ .ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ١٤١٢ﻫـ. ﺟـ -ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺒﻴﺎﻥ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ١٤٠١ﻫـ .ﲢﻘﻴﻖ ﻭﲣﺮﻳﺞ :ﺷﻌﻴﺐ ﺍﻹﺭﻧﺎﺅﻭﻁ. ﻓﺈﻥ ﺍﺗﻔﻘﺖ ﺍﻟﻨﺴﺦ ﻛﻠﻬﺎ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﻋﻠﻰ ﻋﺒﺎﺭﺓ ﻣﻌﻴﻨﺔ ﺃﺛﺒﺖ ﺍﻟﺼﺤﻴﺢ ﺑﲔ ﺍﻟﻘﻮﺳﲔ ﻫﻜﺬﺍ ] [ ،ﻭﻋﻠﻖ ﻋﻠﻴﻬﺎ ﲟﺎ ﻳﻔﻴﺪ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﻷﺻﻞ ﻛﺬﺍ ،ﻭﺃﻥ ﻣﺎ ﺃﺛﺒﺖ ﻫﻮ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﺃﻭ ﺇﺣﺪﺍﻫﺎ ﺃﻭ ﳓﻮ ﺫﻟﻚ .ﰒ ﳜﺘﻢ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺎﳊﺮﻑ ) ﻥ ( ﻟﻴﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻖ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺎﺷﺮ ﻭﻫﻮ ﺍﻟﺮﺋﺎﺳﺔ. ﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺪ ﻋﺒﺎﺭﺓ ﺑﲔ ﻗﻮﺳﲔ ﻫﻜﺬﺍ ] [ ﻭﱂ ﻳﻌﻠﻖ ﻋﻠﻴﻪ ﺑﺸﻲﺀ -ﻓﻬﻮ ﻣﻦ ﻓﻌﻞ ﺃﲪﺪ ﺷﺎﻛﺮ ﺭﲪﻪ ﺍﷲ. -٤ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺺ ﺍﳌﺸﻜﻞ ﻣﻨﻘﻮﻟﹰﺎ ﻣﻦ ﻛﺘﺐ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻜﻮﻥ ﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﻘﻞ ﻣﻨﻪ ﺍﳌﺆﻟﻒ ﻣﻊ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ ،ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻨﺺ ،ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻧﻌﺜﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺺ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳍﺬﺍ ﺍﻟﺸﺮﺡ. ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻨﻔﻊ ﺬﺍ ﺍﻟﻌﻤﻞ ﻭﺃﻥ ﳚﺰﻝ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ ﳌﺆﻟﻔﻴﻪ ﻭﻣﻦ ﻗﺎﻡ ﺑﺘﺼﺤﻴﺤﻪ ﻭﺗﻨﻘﻴﺤﻪ ﻭﻟﻜﻞ ﻣﻦ ﺳﺎﻫﻢ ﰲ ﻃﺒﻌﻪ ﻭﻧﺸﺮﻩ ﻭﺗﻮﺯﻳﻌﻪ. ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻭﺍﳍﺎﺩﻱ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ .ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ.
٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻛﺎﻟﺔ ﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻟﺘﺮﲨﺔ ﰲ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ
٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﳌﺮﺳﻠﲔ ،ﻭﺳﻴﺪ ﺍﳋﻠﻖ ﺃﲨﻌﲔ ،ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﳍﺎﺩﻱ ﺍﻷﻣﲔ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺗﺎﺑﻌﻴﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ. ﻫﺬﺍ ﺷﺮﺡ ﻧﻔﻴﺲ ،ﻟﻠﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﱵ ﻛﺘﺒﻬﺎ " ﺍﻟﻄﺤﺎﻭﻱ " ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﳊﺎﻓﻆ، ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﺒﺪﻳﻌﺔ :ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺍﻷﺯﺩﻱ ﺍﳌﺼﺮﻱ ﺍﳊﻨﻔﻲ، ﻭﻫﻮ ﺇﻣﺎﻡ ﺛﻘﺔ ﺟﻠﻴﻞ .ﻭﻫﻮ ﺍﺑﻦ ﺃﺧﺖ ﺍﳌﺰﱐ ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ. ﻗﺎﻝ ﺍﺑﻦ ﻳﻮﻧﺲ :ﻛﺎﻥ ﺛﻘﺔ ﺛﺒﺘﺎ ﻓﻘﻴﻬﺎ ﻋﺎﻗﻠﹰﺎ ،ﱂ ﳜﻠﱠﻒ ﻣﺜﻠﻪ. ﻭﻟﺪ ﲟﺼﺮ ﺳﻨﺔ ٢٣٩ﻫـ .ﻭﻣﺎﺕ ﺎ ﰲ ﻣﺴﺘﻬﻞ ﺫﻭ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ٣٢١ﻫـ .ﺭﲪﻪ ﺍﷲ ).(١ ﻭﳐﻄﻮﻃﺔ ﺍﻟﺸﺮﺡ ﺍﻟﱵ ﻭﺟﺪﺕ ،ﻛﺎﻧﺖ ﻏﹸﻔﹾﻠﹰﺎ ﻣﻦ ﺍﺳﻢ ﺍﳌﺆﻟﻒ ،ﻓﻠﻢ ﻳﻌﺮﻑ ﺇﺫﹾ ﺫﺍﻙ ﻣﻦ ﻫﻮ ؟ ﻭﻛﺎﻧﺖ ﻧﺴﺨﺔ ﺳﻘﻴﻤﺔ ﻛﺜﲑﺓ ﺍﻟﻐﻠﻂ ﻭﺍﻟﺘﺤﺮﻳﻒ .ﻭﳌﺎ ﺗﻮﺟﺪ ﻣﻨﻪ ﳐﻄﻮﻃﺔ ﺻﺤﻴﺤﺔ ﺑﻌﺪ. ﻭﻟﻜﻦ ﺍﻟﺸﺮﺡ ﻧﻔﻴﺲ ،ﻭﺃﲝﺎﺛﻪ ﺩﻗﻴﻘﺔ ﻋﻤﻴﻘﺔ ،ﻭﲢﻘﻴﻘﺎﺗﻪ ﺑﺪﻳﻌﺔ ﻣﺘﻘﻨﺔ .ﻭﻗﺪ ﻃﺒﻊ ﻟﻠﻤﺮﺓ ﺍﻷﻭﱃ ﺳﻨﺔ ١٣٤٩ﻫـ ،ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ،ﰲ ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ ،ﻭﻛﺎﻥ ﳍﺎ ﻓﺮﻉ ﻫﻨﺎﻙ ﺇﺫ ﺫﺍﻙ. ﻭﻋﲏ ﺑﺘﺼﺤﻴﺤﻪ ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﻃﺒﻌﻪ ﳉﻨﺔ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﻭﺍﻟﻌﻠﻤﺎﺀ ،ﺑﺮﺋﺎﺳﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﺒﲑ ،ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﲔ ﺁﻝ ﺍﻟﺸﻴﺦ ،ﺭﺋﻴﺲ ﺍﻟﻘﻀﺎﺓ ﰲ ﺍﳊﺠﺎﺯ ) ﺣﺎﻻ(. ﻓﺒﺬﻟﻮﺍ ﺟﻬﺪﺍ ﻋﻈﻴﻤﺎ ﰲ ﺗﺼﺤﻴﺤﻪ ،ﻭﻟﻜﻨﻪ ﱂ ﳜﻞ ﻣﻦ ﺃﻏﻼﻁ ﻛﺜﲑﺓ ،ﻭﻛﻞ ﻋﻤﻞ ﰲ ﺃﻭﻟﻪ ﻋﺴﲑ .ﻭﻫﻢ ﻣﺸﻜﻮﺭﻭﻥ ﻋﻠﻰ ﻣﺎ ﺃﺗﻘﻨﻮﺍ ﻣﻦ ﺗﺼﺤﻴﺢ ،ﻣﺄﺟﻮﺭﻭﻥ -ﺇﻥ ﺷﺎﺀ ﺍﷲ -ﻋﻠﻰ ﻣﺎ ﺍﺟﺘﻬﺪﻭﺍ. ﻭﻗﺪ ﻗﺮﺃﺕ ﺍﻟﻜﺘﺎﺏ ﻋﻨﺪ ﻇﻬﻮﺭﻩ ﻗﺮﺍﺀﺓ ﻋﺎﺑﺮﺓ ،ﻓﻠﻢ ﺃﺗﻘﻦ ﻣﻌﺮﻓﺘﻪ ،ﻭﱂ ﺃﺗﻌﻤﻖ ﰲ ﺩﺭﺍﺳﺘﻪ.
) (1ﻣﺼﺎﺩﺭ ﺗﺮﲨﺘﻪ ﺑﻴﻨﺎﻫﺎ ﰲ ﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ،ﺹ . ٢١ : ٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﰒ ﻛﺎﻥ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻋﻠﻲ ،ﺣﲔ ﻛﻨﺖ ﲟﺪﻳﻨﺔ ) ﺍﻟﺮﻳﺎﺽ ( ﰲ ﺷﻬﺮ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ،ﺳﻨﺔ ١٣٧٣ﻫـ -ﺃﻥ ﻛﻠﻔﲏ ﺍﻷﺳﺘﺎﺫ ﺍﳌﻔﱵ ﺍﻷﻛﱪ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻼﻣﺔ ﺍﳉﻠﻴﻞ ،ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟﺸﻴﺦ ،ﻭﺷﻘﻴﻘﻪ ﺍﻷﺥ ﺍﻟﻔﺎﺿﻞ ،ﺍﻷﺳﺘﺎﺫ ﺍﻟﻜﺒﲑ ،ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻣﺪﻳﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﻠﻤﻲ ﺑﺎﻟﺮﻳﺎﺽ -ﺃﻥ ﺃﻋﻴﺪ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺍﻟﻨﻔﻴﺲ ﰲ ﻣﺼﺮ ،ﻭﺃﻥ ﺃﹸﻋﲎ ﺑﺘﺼﺤﻴﺤﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺖ. ﻓﻤﺎ ﺃﻥ ﺷﺮﻋﺖ ﰲ ﻗﺮﺍﺀﺗﻪ ،ﻭﺍﻟﺘﺤﻘﻖ ﻣﻨﻪ ،ﺣﱴ ﻭﺟﺪﺕ ﺑﲔ ﻳﺪﻱ ﻛﺘﺎﺑﺎ ﻳﻨﺪﺭ ﺃﻥ ﻳﺆﻟﻒ ﻣﺜﻠﻪ ،ﰲ ﺩﻗﺘﻪ ﻭﻋﻤﻘﻪ ،ﻭﲢﻘﻴﻘﻪ ﻭﺑﻴﺎﻧﻪ ،ﻭﺍﻟﺘﺰﺍﻣﻪ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ،ﻣﻦ ﻏﲑ ﺣﻴﺪﺓ ﻋﻨﻪ، ﻭﻻ ﺗﺄﻭﻝ ﻭﻻ ﲤﺤﻞ. ﻭﻭﺟﺪﺗﲏ ﺣﻤﻠﺖ ﻋﺒﺌﹰﺎ ﻋﻈﻴﻤﺎ ﻣﻦ ﲢﻘﻴﻘﻪ ،ﺇﺫ ﱂ ﺃﺟﺪ ﻣﻨﻪ ﳐﻄﻮﻃﺔ ﻣﻌﺘﻤﺪﺓ ،ﺑﻞ ﱂ ﺃﺟﺪ ﺍﳌﺨﻄﻮﻁ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﻃﺒﻊ ﻋﻨﻪ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﺎﻟﻔﺔ. ﻓﺎﺟﺘﻬﺪﺕ ﰲ ﺗﺼﺤﻴﺢ ﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ،ﻭﻋﺪﺕ ﺇﱃ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻳﻨﻘﻠﻬﺎ -ﻓﻴﻤﺎ ﺃﺟﺪ ﻣﻦ ﺃﺻﻮﳍﺎ ﻋﻨﺪﻱ. ﻭﻟﻌﻠﻲ -ﺬﺍ -ﺃﻛﻮﻥ ﻗﺪ ﺃﺩﻳﺖ ﺍﻷﻣﺎﻧﺔ ﰲ ﺣﺪﻭﺩ ﻣﻘﺪﻭﺭﻱ ﻭﺍﺳﺘﻄﺎﻋﱵ ،ﻭﻟﻜﲏ ﻻ ﺃﺯﺍﻝ ﺃﺭﻯ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻣﺆﻗﺘﺔ ﺃﻳﻀﺎ ،ﺣﱴ ﻳﻮﻓﻘﻨﺎ ﺍﷲ ﺇﱃ ﺃﺻﻞ ﳏﻔﻮﻅ ﻟﻠﺸﺮﺡ ﺻﺤﻴﺢ ،ﻳﻜﻮﻥ ﻋﻤﺪﺓ ﰲ ﺍﻟﺘﺼﺤﻴﺢ .ﻓﻨﻌﻴﺪ ﻃﺒﻌﻪ ،ﻭﻧﺘﻘﻨﻪ ،ﻭﳔﺮﺟﻪ ﺇﺧﺮﺍﺟﺎ ﺳﻠﻴﻤﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺫﻟﻚ ﻭﻳﺴﺮﻩ، ﻭﻛﺎﻥ ﰲ ﺍﻟﻌﻤﺮ ﺑﻘﻴﺔ. ﻭﻗﺒﻴﻞ ﺍﻟﻄﺒﻊ ﺃﺭﺷﺪﱐ ﺍﻷﺥ ﺍﳉﻠﻴﻞ ﺍﻟﻨﺒﻴﻞ ﺻﺎﺣﺐ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﻧﺼﻴﻒ ﺇﱃ ﺃﻥ ﺍﻟﺴﻴﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﺸﺎﺭﺡ ،ﻭﲰﺎﻩ ﺑﺎﲰﻪ ،ﻭﻧﻘﻞ ﻋﻨﻪ ﻗﻄﻌﺔ ﻛﺒﲑﺓ ﰲ ﺷﺮﺡ ﺍﻹﺣﻴﺎﺀ .ﻓﺮﺟﻌﺖ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺷﺮﺡ ﺍﻹﺣﻴﺎﺀ ،ﻭﻫﻮ :٢ ،١٤٦ﻓﻮﺟﺪﺗﻪ ﺑﻌﺪ ﺃﻥ ﺷﺮﺡ ﺍﺳﺘﺪﻻﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻜﻼﻡ ،ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ: ﺟﻌﻞ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻔـﺆﺍﺩ ﺩﻟﻴﻠﹰـﺎ
ـﺎ ـﺆﺍﺩ ﻭﺇﳕـ ـﻲ ﺍﻟﻔـ ـﻼﻡ ﻟﻔـ ﺇﻥ ﺍﻟﻜـ -ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ:
"ﻭﻗﺪ ﺍﺳﺘﺮﺳﻞ ﺑﻌﺾ ﻋﻠﻤﺎﺋﻨﺎ ،ﻣﻦ ﺍﻟﺬﻳﻦ ﳍﻢ ﺗﻘﺪﻡ ﻭﻭﺟﺎﻫﺔ ،ﻭﻫﻮ :ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﳏﻤﺪ ﺍﻟﻐﺰﻱ ]ﻛﺬﺍ [ ﺍﳊﻨﻔﻲ .ﻓﻘﺎﻝ ﰲ ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻹﻣﺎﻡ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ ،ﻣﺎ ﻧﺼﻪ: ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﺇﻧﻪ ﻣﻌﲎ ﻭﺍﺣﺪ ،ﻭﺍﺳﺘﺪﻝ ﺑﻘﻮﻝ ﺍﻷﺧﻄﻞ ﺍﳌﺬﻛﻮﺭ -ﻓﺎﺳﺘﺪﻻﻝ ﻓﺎﺳﺪ ،ﻭﻟﻮ ﺍﺳﺘﺪﻝ ﻣﺴﺘﺪﻝ ﲝﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻘﺎﻟﻮﺍ." ... ﻓﻨﻘﻞ ﻗﻮﻝ ﺍﻟﺸﺎﺭﺡ ﰲ ﻫﺬﺍ ﺍﻟﺸﺮﺡ -ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺴﻄﺮ ﺍﻷﻭﻝ ﻣﻦ ) ﺹ (١٤٨ :ﺇﱃ ﺑﻌﺾ ﺍﻟﺴﻄﺮ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻣﻦ ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ ﻣﻦ ﻃﺒﻌﺘﻨﺎ ﻫﺬﻩ .ﰒ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﺭﺩﺍ ﻋﻠﻴﻪ ﻭﺗﻌﻘﻴﺒﺎ" :ﻭﳌﺎ ﺗﺄﻣﻠﺘﻪ ﺣﻖ ﺍﻟﺘﺄﻣﻞ؛ ﻭﺟﺪﺗﻪ ﻛﻼﻣﺎ ﳐﺎﻟﻔﹰﺎ ﻷﺻﻮﻝ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ !! ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻟﺮﺩ ﻋﻠﻰ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ،ﻛﺄﻧﻪ ﺗﻜﻠﻢ ﺑﻠﺴﺎﻥ ﺍﳌﺨﺎﻟﻔﲔ ،ﻭﺟﺎﺯﻑ ﻭﲡﺎﻭﺯ ﻋﻦ ﺍﳊﺪﻭﺩ ،ﺣﱴ ﺷﺒﻪ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﻘﻮﻝ ﺍﻟﻨﺼﺎﺭﻯ ! ﻓﻠﻴﺘﻨﺒﻪ ﻟﺬﻟﻚ". ﻓﻬﺬﻩ ﺍﻟﻘﻄﻌﺔ ﺍﻟﱵ ﻧﻘﻠﻬﺎ ﺍﻟﺰﺑﻴﺪﻱ ،ﻭﻫﻲ ﺗﺰﻳﺪ ﻋﻠﻰ ١٤ﺳﻄﺮﺍ -ﺗﺪﻝ ﺩﻻﻟﺔ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﻨﻘﻞ ﻋﻦ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﻧﻔﺴﻪ ،ﺧﺼﻮﺻﺎ ﻭﺃﺎ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻻﺳﺘﻘﻼﱄ ﺍﻟﻌﺎﱄ ،ﺍﻟﺬﻱ ﻳﻜﺘﺒﻪ ﺍﻟﺮﺟﻞ ﻋﻦ ﺫﺍﺕ ﻧﻔﺴﻪ ،ﻻ ﻳﻨﻘﻠﻪ ﻋﻦ ﻏﲑﻩ ،ﻭﻻ ﻳﻘﻠﺪ ﻓﻴﻪ ﻏﲑﻩ .ﻛﻤﺎ ﻫﻮ ﺑﲔ ﻻ ﺷﻚ ﻓﻴﻪ. ﻭﻟﻜﻨﺎ ﻧﻼﺣﻆ ﺃﻧﻪ ﺃﺧﻄﺄ ﰲ ﻧﺴﺒﺔ ﺍﳌﺆﻟﻒ ،ﻓﻘﺎﻝ " :ﺍﻟﻐﺰﻱ " ! ﻭﺻﻮﺍﺑﻪ " :ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳊﻨﻔﻲ " ،ﻛﻤﺎ ﰲ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ،٨٧ :٣ﻭﻗﺪ ﻭﺻﻔﻪ ﺑﺄﻧﻪ "ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﺑﺪﻣﺸﻖ ﰒ ﺑﺎﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ،ﰒ ﺑﺪﻣﺸﻖ" ﻭﺫﻛﺮ ﺃﻧﻪ ﻭﻟﺪ ﺳﻨﺔ ،٧٣١ﻭﻣﺎﺕ ﺳﻨﺔ .٧٩٢ ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﻭﻓﻘﻨﺎ ﺇﻟﻴﻪ ﺃﻭﻟﹰﺎ ﻭﺁﺧﺮﺍ. ﺍﻟﻘﺎﻫﺮﺓ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ١١ﺷﻮﺍﻝ ﺳﻨﺔ ١٣٧٣ﻫـ. ﻛﺘﺒﻪ ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ﲟﻨﻪ.
٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﺮﲨﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ ﺻﺎﺣﺐ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻮ ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﺳﻠﻴﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺟﻮﺍﺏ ﺍﻷﺯﺩﻱ ﺍﻟﻄﺤﺎﻭﻱ -ﻧﺴﺒﺔ ﺇﱃ ﻗﺮﻳﺔ ﺑﺼﻌﻴﺪ ﻣﺼﺮ -ﺍﻹﻣﺎﻡ ﺍﶈﺪﺙ ﺍﻟﻔﻘﻴﻪ ﺍﳊﺎﻓﻆ. ﻭﻟﺪ -ﺭﲪﻪ ﺍﷲ -ﺳﻨﺔ ﺗﺴﻊ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ ،ﻭﻋﻨﺪﻣﺎ ﺑﻠﻎ ﺳﻦ ﺍﻹﺩﺭﺍﻙ ﲢﻮﻝ ﺇﱃ ﻣﺼﺮ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﺃﺧﺬ ﻳﺘﻠﻘﻰ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺧﺎﻟﻪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳛﲕ ﺍﳌﺰﱐ ﺃﻓﻘﻪ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ .ﻭﻛﺎﻥ ﻛﻠﻤﺎ ﺍﺗﺴﻌﺖ ﺩﺍﺋﺮﺓ ﺃﹸﻓﻘﻪ ﳚﺪ ﻧﻔﺴﻪ ﺣﺎﺋﺮﺍ ﺃﻣﺎﻡ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ، ﻭﱂ ﻳﻜﻦ ﻟﻴﺠﺪ ﻋﻨﺪ ﺧﺎﻟﻪ ﻣﺎ ﻳﺸﻔﻲ ﻏﻠﻴﻠﻪ ﻋﻨﻬﺎ ،ﻓﺄﺧﺬ ﻳﺘﺮﻗﺐ ﻣﺎ ﻳﺼﻨﻌﻪ ﺧﺎﻟﻪ ﻋﻨﺪﻣﺎ ﺗﻌﺘﺮﺿﻪ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ،ﻓﺈﺫﺍ ﻫﻮ ﻛﺜﲑ ﺍﻟﺘﻌﺮﻳﺞ ﻋﻠﻰ ﻛﺘﺐ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺇﺫﺍ ﻫﻮ ﳜﺘﺎﺭ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﰲ ﻛﺜﲑ ﻣﻨﻬﺎ ،ﻭﻗﺪ ﺃﻭﺩﻉ ﻫﺬﻩ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﰲ ﻛﺘﺎﺑﻪ "ﳐﺘﺼﺮ ﺍﳌﺰﱐ ". ﻓﻠﻢ ﻳﺴﻌﻪ ﺑﻌﺪ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﻛﺘﺐ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻳﻄﻠﻊ ﻋﻠﻰ ﻣﻨﻬﺠﻬﻢ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻭﺍﻟﺘﻔﺮﻳﻊ ﺣﱴ ﺇﺫﺍ ﺍﻛﺘﻤﻠﺖ ﻣﻌﺮﻓﺘﻪ ﲟﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ﲢﻮﻝ ﺇﻟﻴﻪ ﻭﺍﻗﺘﺪﻯ ﺑﻪ ﻭﺃﺻﺒﺢ ﻣﻦ ﺃﺗﺒﺎﻋﻪ .ﻭﱂ ﳝﻨﻌﻪ ﺫﻟﻚ ﻣﻦ ﳐﺎﻟﻔﺘﻪ ﻟﺒﻌﺾ ﺃﻗﻮﺍﻝ ﺍﻹﻣﺎﻡ ﻭﺗﺮﺟﻴﺢ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ؛ ﻷﻧﻪ -ﺭﲪﻪ ﺍﷲ -ﱂ ﻳﻜﻦ ﻣﻘﻠﺪﺍ ﻷﰊ ﺣﻨﻴﻔﺔ ،ﺇﳕﺎ ﻛﺎﻥ ﻳﺮﻯ ﺃﻥ ﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺘﻔﻘﻪ ﺃﻣﺜﻞ ﺍﳌﻨﺎﻫﺞ ﰲ ﻧﻈﺮﻩ ﻓﻜﺎﻥ ﻳﺴﲑ ﻋﻠﻴﻪ ،ﻭﻳﺄﰎ ﺑﻪ ،ﻭﻟﺬﻟﻚ ﲡﺪﻩ ﰲ ﻛﺘﺎﺑﻪ "ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ" ﻳﺮﺟﺢ ﻣﺎ ﱂ ﻳﻘﻞ ﺑﻪ ﺇﻣﺎﻣﻪ .ﻭﳑﺎ ﻳﺆﻳﺪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺯﻭﻻﻕ :ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ ﻳﻘﻮﻝ ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ ﻭﺫﻛﺮ ﻓﻀﻞ ﺃﰊ ﻋﺒﻴﺪ ﺣﺮﺑﻮﻳﻪ ﻭﻓﻘﻬﻪ ﻓﻘﺎﻝ :ﻛﺎﻥ ﻳﺬﺍﻛﺮﱐ ﰲ ﺍﳌﺴﺎﺋﻞ ،ﻓﺄﺟﺒﺘﻪ ﻳﻮﻣﺎ ﰲ ﻣﺴﺄﻟﺔ ﻓﻘﺎﻝ ﱄ :ﻣﺎ ﻫﺬﺍ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻓﻘﻠﺖ ﻟﻪ :ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ :ﺃﻭﻛﻞ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﻗﻮﻝ ﺑﻪ ؟ ﻓﻘﺎﻝ :ﻣﺎ ﻇﻨﻨﺘﻚ ﺇﻻ
٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﻘﻠﺪﺍ .ﻓﻘﻠﺖ ﻟﻪ :ﻭﻫﻞ ﻳﻘﻠﺪ ﺇﻻ ﻋﺼﱯ .ﻓﻘﺎﻝ ﱄ :ﺃﻭ ﻏﱯ .ﻗﺎﻝ :ﻓﻄﺎﺭﺕ ﻫﺬﻩ ﲟﺼﺮ ﺣﱴ ﺻﺎﺭﺕ ﻣﺜﻠﹰﺎ ﻭﺣﻔﻈﻬﺎ ﺍﻟﻨﺎﺱ ).(١ ﻭﻗﺪ ﲣﺮﺝ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ،ﻭﺃﺧﺬ ﻋﻨﻬﻢ ،ﻭﺃﻓﺎﺩ ﻣﻨﻬﻢ ،ﻭﻗﺪ ﺃﺭﰉ ﻋﺪﺩﻫﻢ ﻋﻠﻰ ﺛﻼﲦﺎﺋﺔ ﺷﻴﺦ ،ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﳌﻼﺯﻣﺔ ﻟﻜﻞ ﻗﺎﺩﻡ ﺇﱃ ﻣﺼﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺷﱴ ﺍﻷﻗﻄﺎﺭ، ﺣﱴ ﲨﻊ ﺇﱃ ﻋﻠﻤﻪ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ،ﻭﻫﺬﺍ ﻳﺪﻟﻚ ﻋﻠﻰ ﻣﺒﻠﻎ ﻋﻨﺎﻳﺘﻪ ﰲ ﺍﻻﺳﺘﻔﺎﺩﺓ، ﻭﺣﺮﺻﻪ ﺍﻷﻛﻴﺪ ﻋﻠﻰ ﺍﻟﻌﻠﻢ .ﻭﻗﺪ ﺃﺛﲎ ﻋﻠﻴﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻭﺻﻔﻮﻩ ﺑﺄﻧﻪ ﺛﻘﺔ ﺛﺒﺖ ﻓﻘﻴﻪ ﻋﺎﻗﻞ ﺣﺎﻓﻆ ﺩﻳﻦ ،ﻟﻪ ﺍﻟﻴﺪ ﺍﻟﻄﻮﱃ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ. ﻗﺎﻝ ﺍﺑﻦ ﻳﻮﻧﺲ :ﻛﺎﻥ ﺍﻟﻄﺤﺎﻭﻱ ﺛﻘﺔ ﺛﺒﺘﺎ ﻓﻘﻴﻬﺎ ﻋﺎﻗﻠﹰﺎ ﱂ ﳜﻠﻒ ﻣﺜﻠﻪ. ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ "ﺗﺎﺭﳜﻪ ﺍﻟﻜﺒﲑ" :ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ ﺍﳊﺎﻓﻆ ﺃﺣﺪ ﺍﻷﻋﻼﻡ ،ﻭﻛﺎﻥ ﺛﻘﺔ ﺛﺒﺘﺎ ﻓﻘﻴﻬﺎ ﻋﺎﻗﻠﹰﺎ. ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ "ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ" :ﻫﻮ ﺃﺣﺪ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺛﺒﺎﺕ ﻭﺍﳊﻔﺎﻅ ﺍﳉﻬﺎﺑﺬﺓ. ﻭﺃﻣﺎ ﺗﺼﺎﻧﻴﻔﻪ -ﺭﲪﻪ ﺍﷲ -ﻓﻬﻲ ﻏﺎﻳﺔ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﳉﻤﻊ ﻭﻛﺜﺮﺓ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺣﺴﻦ ﺍﻟﻌﺮﺽ. ﻓﻤﻦ ﻣﺼﻨﻔﺎﺗﻪ" :ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ" ﻭﻫﻲ ﺍﻟﱵ ﻧﻘﺪﻣﻬﺎ ﻣﻊ ﺷﺮﺣﻬﺎ ﰲ ﻃﺒﻌﺘﻬﺎ ﺍﻷﻧﻴﻘﺔ ﻟﻠﻘﺮﺍﺀ ،ﻭﻫﻲ ﻋﻠﻰ ﺻﻐﺮ ﺣﺠﻤﻬﺎ ﻏﺰﻳﺮﺓ ﺍﻟﻨﻔﻊ ﺳﻠﻔﻴﺔ ﺍﳌﻨﻬﺞ ،ﲡﻤﻊ ﺑﲔ ﺩﻓﺘﻴﻬﺎ ﻛﻞ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﺴﻠﻢ ﰲ ﻋﻘﻴﺪﺗﻪ .ﻭﻣﻨﻬﺎ ﻛﺘﺎﺏ "ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ" ﻭﻫﻮ ﻛﺘﺎﺏ ﻳﻌﺮﺽ ﻓﻴﻪ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻘﺮﻭﻧﺔ ﺑﺪﻟﻴﻠﻬﺎ ،ﻭﻳﺬﻛﺮ ﰲ ﻏﻀﻮﻥ ﲝﺜﻪ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ،ﻭﻳﺴﺮﺩ ﺃﺩﻟﺘﻬﺎ ﻭﻳﻨﺎﻗﺸﻬﺎ ،ﰒ ﻳﺮﺟﺢ ﻣﺎ ﺍﺳﺘﺒﺎﻥ ﻟﻪ ﺍﻟﺼﻮﺍﺏ ﻣﻨﻬﺎ ،ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺪﺭﺏ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﺘﻔﻘﻪ ،ﻭﻳﻄﻠﻌﻪ ﻋﻠﻰ ﻭﺟﻮﻩ ﺍﳋﻼﻑ .ﻭﻳﺮﰊ ﻓﻴﻪ ﻣﻠﻜﺔ ﺍﻻﺳﺘﻨﺒﺎﻁ ،ﻭﻳﻜﻮﻥ ﻟﻪ ﺷﺨﺼﻴﺔ ﻣﺴﺘﻘﻠﺔ. ﻭﻣﻨﻬﺎ ﻛﺘﺎﺏ "ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ"
)(٢
) (1ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﳋﱪ ﰲ " ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ " ﻻﺑﻦ ﺣﺠﺮ ﰲ ﺗﺮﲨﺔ ﺍﳌﺼﻨﻒ . ) (2ﻳﻘﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺳﺒﻊ ﳎﻠﺪﺍﺕ ﺿﺨﺎﻡ ،ﻭﻫﻮ ﻣﻦ ﳏﻔﻮﻇﺎﺕ ﻣﻜﺘﺒﺔ ﻓﻴﺾ ﺍﷲ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺇﺳﺘﻨﺒﻮﻝ ، ﻭﺍﻟﻘﺴﻢ ﺍﳌﻄﺒﻮﻉ ﻣﻨﻪ ﰲ ﺣﻴﺪﺭ ﺁﺑﺎﺩ ﰲ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ ﺭﲟﺎ ﻻ ﻳﻜﻮﻥ ﻧﺼﻒ ﺍﻟﻜﺘﺎﺏ .ﻭﻫﻮ ﻛﺘﺎﺏ ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ ﻋﻈﻴﻢ ١٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﰲ ﻧﻔﻲ ﺍﻟﺘﻀﺎﺩ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻬﺎ ،ﻭﻣﻨﻬﺎ "ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ" ﻭ"ﺍﳌﺨﺘﺼﺮ" ﻭ"ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ" ﻭ"ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ" ﻭﻛﺘﺎﺏ "ﺍﻟﺸﺮﻭﻁ" ﻭ"ﺍﻟﻨﻮﺍﺩﺭ ﺍﻟﻔﻘﻬﻴﺔ" ﻭ"ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﻋﺒﻴﺪ" ﻭ"ﺍﻟﺮﺩ ﻋﻠﻰ ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﺎﻥ" ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳉﻠﻴﻠﺔ ﺍﳌﻌﺘﱪﺓ. ﺗﻮﰲ -ﺭﲪﻪ ﺍﷲ -ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ ﻣﺴﺘﻬﻞ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﲟﺼﺮ ،ﻭﺩﻓﻦ ﺑﺎﻟﻘﺮﺍﻓﺔ.
ﺍﻟﻨﻔﻊ ﻳﺴﻮﻕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺒﺪﻭ ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﺎ ﻣﺘﻌﺎﺭﺿﺔ ،ﰒ ﻳﺄﺧﺬ ﰲ ﺩﻓﻊ ﺫﻟﻚ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻄﺮﻳﻘﺘﻪ ﺍﻟﻔﺬﺓ ﺍﻟﱵ ﻳﺮﺗﺎﺡ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻣﻦ ﺍﳌﻨﺼﻒ . ١١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﻘﺪﻣﺔ ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ -ﺑﺎﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ ،ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺍﳊﻤﺪ ﷲ ﻋﺎﱂ ﺍﻟﺴﺮ ﻭﺍﳋﻔﻴﺎﺕ ،ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﺍﻟﻀﻤﺎﺋﺮ ﻭﺍﻟﻨﻴﺎﺕ. ) ﺃﻣﺎ ﺑﻌﺪ ( ﻓﺤﻴﺚ ﺇﻥ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺍﳊﺎﻓﻞ ﺍﳉﻠﻴﻞ ،ﻭﺟﺎﻣﻊ ﻫﺬﺍ ﺍﻟﺴﻔﺮ ﺍﻟﻌﺪﱘ ﺍﳌﺜﻴﻞ ،ﱂ ﳚﻌﻞ ﻟﻜﺘﺎﺑﻪ ﺍﳌﺬﻛﻮﺭ ﺍﲰﺎ ،ﻭﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﻧﻔﺴﻪ ،ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺓ ﻏﺎﻟﺐ ﺍﻟﺸﺮﺍﺡ ﻭﺍﳌﺆﻟﻔﲔ ،ﺇﻣﺎ ﺗﻮﺍﺿﻌﺎ ﻣﻨﻪ -ﺭﲪﻪ ﺍﷲ -ﻭﻫﻀﻤﺎ ﳊﻘﻮﻕ ﻧﻔﺴﻪ ،ﻭﺇﻣﺎ ﻟﻐﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ .ﻭﻗﺪ ﻧﺴﺐ ﺍﻟﺸﺮﺡ ﺍﳌﺬﻛﻮﺭ ﰲ ﻋﻨﻮﺍﻥ ﺍﻟﻨﺴﺨﺔ ﺍﳋﻄﻴﺔ ﺍﻟﱵ ﺑﺄﻳﺪﻳﻨﺎ ﺇﱃ ﺃﺣﺪ ﺗﻼﻣﺬﺓ ﺍﺑﻦ ﻛﺜﲑ ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ ،ﺑﻼ ﺗﻌﻴﲔ ،ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﺸﺎﺭﺡ ﻧﻔﺴﻪ ﰲ ﻣﻮﺿﻌﲔ ﺃﻭ ﺛﻼﺛﺔ ﻣﻦ ﺷﺮﺣﻪ ﺣﻴﺚ ﻳﻘﻮﻝ :ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻤﺎﺩ ﺍﺑﻦ ﻛﺜﲑ. ﻓﺤﺮﺻﺎ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﺸﺎﺭﺡ ،ﻭﺧﺪﻣﺔ ﻟﻠﻌﻠﻢ ،ﻭﻗﻴﺎﻣﺎ ﺑﻮﺍﺟﺒﻪ ،ﺭﺍﺟﻌﻨﺎ ﻣﺎ ﰲ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﻔﻨﻮﻥ ،ﻓﻠﻢ ﳒﺪ ﻣﺎ ﳝﻜﻨﻨﺎ ﻣﻌﻪ ﺍﳉﺰﻡ ﺑﻨﺴﺒﺘﻪ ﻟﺸﺨﺺ ﺑﻌﻴﻨﻪ. ﻭﺇﻧﺎ ﻧﺜﺒﺖ ﻫﻨﺎ ﺃﲰﺎﺀ ﺷﺎﺭﺣﻲ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺬﻳﻦ ﻋﺪﻫﻢ ﺻﺎﺣﺐ "ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ" ﻭﻫﻢ ﺳﺒﻌﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﺣﻨﺎﻑ ﰲ ﳐﺘﻠﻒ ﺍﻷﺯﻣﺎﻥ. ﻣﻨﻬﻢ :ﳏﻤﻮﺩ ﺑﻦ ﺃﲪﺪ ﺍﳊﻨﻔﻲ ﺍﻟﻘﻮﻧﻮﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٧٧٠ﻫـ ،ﺻﺪﺭ ﺷﺮﺣﻪ ﺑﻘﻮﻟﻪ: ﲪﺪﺍ ﷲ ﺍﳌﺘﻮﺣﺪ ﺑﻜﻤﺎﻝ ﺻﻤﺪﻳﺘﻪ. ﻭﻣﻨﻬﻢ :ﺍﳌﻮﱃ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﻮﺩ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﻔﻘﻴﻪ ﺍﳊﻨﻔﻲ ،ﺻﺪﺭ ﺷﺮﺣﻪ ﺑﻘﻮﻟﻪ :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻫﺪﺍﻧﺎ ﳍﺬﺍ. ﻭﻫﺎﺗﺎﻥ ﺍﳋﻄﺒﺘﺎﻥ ﻣﻐﺎﻳﺮﺗﺎﻥ ﳋﻄﺒﺔ ﺍﻟﺸﺎﺭﺡ. ﻭﻣﻨﻬﻢ :ﺷﺠﺎﻉ ﺍﻟﺪﻳﻦ ﻫﺒﺔ ﺍﷲ ﺍﻟﺘﺮﻛﺴﺘﺎﱐ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٧٣٦ﻫـ. ﻭﻣﻨﻬﻢ :ﳒﻢ ﺍﻟﺪﻳﻦ ﺑﻜﱪﺱ ﺍﻟﺘﺮﻛﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٩٥٢ﻫـ. ﻭﺍﻟﻘﺎﺿﻲ :ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﻋﻤﺮ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳍﻨﺪﻱ ﺍﳊﻨﻔﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٧٧٣ﻫـ .ﻭﺭﺗﺐ ﺍﻷﺻﻞ ﻋﻠﻰ ﻣﻘﺪﻣﺔ ،ﻭﻣﻬﻤﺎﺕ ،ﻭﺗﺘﻤﺔ ﻭﰲ ﻣﻘﺪﻣﺘﻪ ﻋﺸﺮ ﺗﻨﺒﻴﻬﺎﺕ. ١٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻨﻬﻢ :ﺍﳌﻮﱃ ﻛﺎﰲ ﺍﳊﺴﻦ ﺍﻟﺒﺴﻨﻮﻱ ﺍﻻﻗﺤﺼﺎﺭﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ١٠٢٥ﻫـ. ﻭﻛﻞ ﻫﺆﻻﺀ ﻛﻤﺎ ﺗﺮﻯ ﻻ ﻳﻐﻠﺐ ﺍﻟﻈﻦ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﺑﺄﻧﻪ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﻟﺘﺒﺎﻳﻦ ﻣﺎ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺰﻣﻦ ﻭﺍﻟﻮﻃﻦ .ﻭﳌﻐﺎﻳﺮﺓ ﺻﻨﻴﻌﻬﻢ ﰲ ﺷﺮﻭﺣﻬﻢ ﻟﺼﻨﻴﻊ ﺻﺎﺣﺐ ﺍﻟﺸﺮﺡ. ﻭﻣﻨﻬﻢ :ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﻷﺫﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳊﻨﻔﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٧٤٦ﻫـ،
)(١
،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺮﺟﺢ ﺍﻟﻈﻦ ﺃﻧﻪ ﺍﻟﺸﺎﺭﺡ ،ﻻﺗﻔﺎﻗﻪ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺒﻠﺪ، ﻭﺍﷲ ﺃﻋﻠﻢ. ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻨﺴﺨﺔ ﺍﳋﻄﻴﺔ ﻟﺸﺮﺡ "ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ" ﺍﻟﱵ ﺟﺮﻯ ﻋﻠﻴﻬﺎ ﺍﻟﻄﺒﻊ ﻛﺜﲑﺓ ﺍﻟﻐﻠﻂ ﻭﺍﻟﺘﺤﺮﻳﻒ ،ﺣﻴﺚ ﺇﺎ ﱂ ﺗﺼﺤﺢ ،ﻭﱂ ﻳﻮﺟﺪ ﳍﺎ ﺃﺻﻞ ﺻﺤﻴﺢ ﻟﻠﻤﻘﺎﺑﻠﺔ ﻋﻠﻴﻪ .ﻓﻘﺪ ﺍﻋﺘﲎ ﺻﺎﺣﺐ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺸﻴﺦ " ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﲔ ﺁﻝ ﺍﻟﺸﻴﺦ " ﺑﺘﺼﺤﻴﺤﻬﺎ :ﻓﺸﻜﻞ ﳉﻨﺔ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﻭﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺠﺪﻳﲔ ﻭﺍﳊﺠﺎﺯﻳﲔ ،ﻻ ﻳﻘﻞ ﻋﺪﺩﻫﻢ ﻋﻦ ﺍﻟﻌﺸﺮﺓ ،ﻓﻘﹸﺮﺋﺖ ﻋﻠﻰ ﻓﻀﻴﻠﺘﻪ ﲟﺴﻤﻊ ﻣﻦ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻭﺻﺤﺤﺖ ﺑﻘﺪﺭ ﺍﻟﻄﺎﻗﺔ ﻭﺍﻻﺟﺘﻬﺎﺩ ،ﻟﺘﺘﻢ ﺍﻟﻔﺎﺋﺪﺓ ،ﻭﻳﻌﻢ ﺍﻟﻨﻔﻊ ﺎ ﻟﻠﻤﺴﻠﻤﲔ.
) (1ﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻭﻟﺪ ﺳﻨﺔ ٧٣١ﻭﻣﺎﺕ ﺳﻨﺔ ، ٧٩٢ﻛﻤﺎ ﻗﻠﻨﺎ ﰲ ﻣﻘﺪﻣﺘﻨﺎ ،ﻭﺷﻴﺨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﻣﺎﺕ ﺳﻨﺔ . ٧٧٤ ١٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑِﺴﻢِ ﺍﻟﻠﱠﻪِ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺮﺣِﻴﻢِ ﻭﺑﻪ ﺃﺳﺘﻌﲔ ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﻧﺴﺘﻌِﻴﻨﻪ ﻭﻧﺴﺘﻐﻔِﺮﻩ ،ﻭﻧﻌﻮﺫﹸ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦ ﺷﺮﻭﺭِ ﺃﹶﻧﻔﹸﺴِﻨﺎ ﻭﻣِﻦ ﺳﻴﺌﹶﺎﺕِ ﺃﹶﻋﻤﺎﻟِﻨﺎ .ﻣﻦ ﻳﻬﺪِﻩِ ﺍﻟﻠﱠﻪ ﻓﹶﻠﹶﺎ ﻣﻀِﻞﱠ ﻟﹶﻪ ،ﻭﻣﻦ ﻳﻀﻠِﻞﹾ ﻓﹶﻠﹶﺎ ﻫﺎﺩِﻱ ﻟﹶﻪ ،ﻭﻧﺸﻬﺪ ﺃﹶﻥﹾ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﻧﺸﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ ،ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﻋﻠﹶﻰ ﺁﻟِﻪِ ﻭﺻﺤﺒِﻪِ ﻭﺳﻠﱠﻢ ﺗﺴﻠِﻴﻤﺎ ﻛﹶﺜِﲑﺍ. ) ﺃﹶﻣﺎ ﺑﻌﺪ (ﻓﹶﺈِﻧﻪ ﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻋِﻠﹾﻢ ﺃﹸﺻﻮﻝِ ﺍﻟﺪﻳﻦِ ﺃﹶﺷﺮﻑ ﺍﻟﹾﻌﻠﹸﻮﻡِ ،ﺇِﺫﹾ ﺷﺮﻑ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺸﺮﻑِ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ .ﻭﻫﻮ ﺍﻟﹾﻔِﻘﹾﻪ ﺍﻟﹾﺄﹶﻛﹾﺒﺮ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇِﻟﹶﻰ ﻓِﻘﹾﻪِ ﺍﻟﹾﻔﹸﺮﻭﻉِ ،ﻭﻟِﻬﺬﹶﺍ ﺳﻤﻰ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺑﻮ ﺣﻨِﻴﻔﹶﺔﹶ -ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ -ﻣﺎ ﻗﹶﺎﻟﹶﻪ ﻭﺟﻤﻌﻪ ﻓِﻲ ﺃﹶﻭﺭﺍﻕٍ ﻣِﻦ ﺃﹸﺻﻮﻝِ ﺍﻟﺪﻳﻦِ " ﺍﻟﹾﻔِﻘﹾﻪ ﺍﻟﹾﺄﹶﻛﹾﺒﺮ " ﻭﺣﺎﺟﺔﹸ ﺍﻟﹾﻌِﺒﺎﺩِ ﺇِﻟﹶﻴﻪِ ﻓﹶﻮﻕ ﻛﹸﻞﱢ ﺣﺎﺟﺔٍ ،ﻭﺿﺮﻭﺭﺗﻬﻢ ﺇِﻟﹶﻴﻪِ ﻓﹶﻮﻕ ﻛﹸﻞﱢ ﺿﺮﻭﺭﺓٍ؛ ﻟِﺄﹶﻧﻪ ﻟﹶﺎ ﺣﻴﺎﺓﹶ ﻟِﻠﹾﻘﹸﻠﹸﻮﺏِ ،ﻭﻟﹶﺎ ﻧﻌِﻴﻢ ﻭﻟﹶﺎ ﻃﹸﻤﺄﹾﻧِﻴﻨﺔﹶ ،ﺇِﻟﱠﺎ ﺑِﺄﹶﻥﹾ ﺗﻌﺮِﻑ ﺭﺑﻬﺎ ﻭﻣﻌﺒﻮﺩﻫﺎ ﻭﻓﹶﺎﻃِﺮﻫﺎ ،ﺑِﺄﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪِ ،ﻭﻳﻜﹸﻮﻥ ﻣﻊ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ﺃﹶﺣﺐ ﺇِﻟﹶﻴﻬﺎ ﻣِﻤﺎ ﺳِﻮﺍﻩ ،ﻭﻳﻜﹸﻮﻥ ﺳﻌﻴﻬﺎ ﻓِﻴﻤﺎ ﻳﻘﹶﺮﺑﻬﺎ ﺇِﻟﹶﻴﻪِ ﺩﻭﻥﹶ ﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺳﺎﺋِﺮِ ﺧﻠﹾﻘِﻪِ. ﻭﻣِﻦ ﺍﻟﹾﻤﺤﺎﻝِ ﺃﹶﻥﹾ ﺗﺴﺘﻘِﻞﱠ ﺍﻟﹾﻌﻘﹸﻮﻝﹸ ﺑِﻤﻌﺮِﻓﹶﺔِ ﺫﹶﻟِﻚ ﻭﺇِﺩﺭﺍﻛِﻪِ ﻋﻠﹶﻰ ﺍﻟﺘﻔﹾﺼِﻴﻞِ ،ﻓﹶﺎﻗﹾﺘﻀﺖ ﺭﺣﻤﺔﹸ ﺍﻟﹾﻌﺰِﻳﺰِ ﺍﻟﺮﺣِﻴﻢِ ﺃﹶﻥﹾ ﺑﻌﺚﹶ ﺍﻟﺮﺳﻞﹶ ﺑِﻪِ ﻣﻌﺮﻓِﲔ ،ﻭﺇِﻟﹶﻴﻪِ ﺩﺍﻋِﲔ ،ﻭﻟِﻤﻦ ﺃﹶﺟﺎﺑﻬﻢ ﻣﺒﺸﺮِﻳﻦ ،ﻭﻟِﻤﻦ ﺧﺎﻟﹶﻔﹶﻬﻢ ﻣﻨﺬِﺭِﻳﻦ ،ﻭﺟﻌﻞﹶ ﻣِﻔﹾﺘﺎﺡ ﺩﻋﻮﺗِﻬِﻢ ،ﻭﺯﺑﺪﺓﹶ ﺭِﺳﺎﻟﹶﺘِﻬِﻢ ،ﻣﻌﺮِﻓﹶﺔﹶ ﺍﻟﹾﻤﻌﺒﻮﺩِ ﺳﺒﺤﺎﻧﻪ
)(١
ﺑِﺄﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪِ ،ﺇِﺫﹾ ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﺗﺒﻨﻰ ﻣﻄﹶﺎﻟِﺐ ﺍﻟﺮﺳﺎﻟﹶﺔِ ﻛﹸﻠﱢﻬﺎ ﻣِﻦ ﺃﹶﻭﻟِﻬﺎ ﺇِﻟﹶﻰ ﺁﺧِﺮِﻫﺎ. ﺛﹸﻢ ﻳﺘﺒﻊ ﺫﹶﻟِﻚ ﺃﹶﺻﻠﹶﺎﻥِ ﻋﻈِﻴﻤﺎﻥِ: ﺃﹶﺣﺪﻫﻤﺎ :ﺗﻌﺮِﻳﻒ ﺍﻟﻄﱠﺮِﻳﻖِ ﺍﻟﹾﻤﻮﺻﻞِ ﺇِﻟﹶﻴﻪِ ،ﻭﻫِﻲ ﺷﺮِﻳﻌﺘﻪ ﺍﻟﹾﻤﺘﻀﻤﻨﺔﹸ ﻟِﺄﹶﻣﺮِﻩِ ﻭﻧﻬﻴِﻪِ. ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺗﻌﺮِﻳﻒ ﺍﻟﺴﺎﻟِﻜِﲔ ﻣﺎ ﻟﹶﻬﻢ ﺑﻌﺪ ﺍﻟﹾﻮﺻﻮﻝِ ﺇِﻟﹶﻴﻪِ ﻣِﻦ ﺍﻟﻨﻌِﻴﻢِ ﺍﻟﹾﻤﻘِﻴﻢِ.
) (1ﻟﻮ ﻗﺎﻝ " :ﻣﻌﺮﻓﺔ ﺍﳌﻌﺒﻮﺩ ﺑﺈﳍﻴﺘﻪ ﻭﺃﲰﺎﺋﻪ " ﺇﱁ ،ﻟﻜﺎﻥ ﺃﺣﺴﻦ . ١٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺄﹶﻋﺮﻑ ﺍﻟﻨﺎﺱِ ﺑِﺎﻟﻠﱠﻪِ
U
ﺃﹶﺗﺒﻌﻬﻢ ﻟِﻠﻄﱠﺮِﻳﻖِ ﺍﻟﹾﻤﻮﺻﻞِ ﺇِﻟﹶﻴﻪِ ،ﻭﺃﹶﻋﺮﻓﹸﻬﻢ ﺑِﺤﺎﻝِ ﺍﻟﺴﺎﻟِﻜِﲔ ﻋِﻨﺪ
ﺍﻟﹾﻘﹸﺪﻭﻡِ ﻋﻠﹶﻴﻪِ .ﻭﻟِﻬﺬﹶﺍ ﺳﻤﻰ ﺍﻟﻠﱠﻪ ﻣﺎ ﺃﹶﻧﺰﻟﹶﻪ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ ﺭﻭﺣﺎ ،ﻟِﺘﻮﻗﱡﻒِ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﹾﺤﻘِﻴﻘِﻴﺔِ ﻋﻠﹶﻴﻪِ، ﻭﻧﻮﺭﺍ ﻟِﺘﻮﻗﱡﻒِ ﺍﻟﹾﻬِﺪﺍﻳﺔِ ﻋﻠﹶﻴﻪِ .ﻓﹶﻘﹶﺎﻝﹶ ﺍﷲ ﺗﻌﺎﻟﹶﻰ} : {¾ÍnÏŠ$t7Ïã
)(١
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB yyr”•9$# ’Å+ù=ãƒ
$tB “Í‘ô‰s? |MZä. $tB 4 $tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur
4’n<Î) ü“ωöktJs9 y7¯RÎ)ur 4 $tRÏŠ$t6Ïã ô`ÏB âä!$t±®S `tB ¾ÏmÎ/ “ωök¨X #Y‘qçR çm»oYù=yèy_ `Å3»s9ur ß`»yJƒM}$# Ÿwur Ü=»tGÅ3ø9$# 玕ÅÁs? «!$# ’n<Î) Iwr& 3 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ¼çms9 “Ï%©!$# «!$# ÅÞºuŽÅÀ ÇÎËÈ 5OŠÉ)tGó¡•B :ÞºuŽÅÀ
â‘qãBW{$#
{ÇÎÌÈ
)(٢
ﻭﻟﹶﺎ ﺭﻭﺡ ﺇِﻟﱠﺎ ﻓِﻴﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ،ﻭﻟﹶﺎ ﻧﻮﺭ ﺇِﻟﱠﺎ ﻓِﻲ ﺍﻟِﺎﺳﺘِﻀﺎﺀَﺓِ ﺑِﻪِ ،ﻭﻫﻮ
ﺍﻟﺸﻔﹶﺎﺀُ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ (٣) {( Õä!$xÿÏ©ur ”W‰èd (#qãZtB#uä šúïÏ%©#Ï9 uqèd ö@è% } :ﻓﹶﻬﻮ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻫﺪﻯ ،ﻭﺷِﻔﹶﺎﺀً ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﻟﹶﻜِﻦ ﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻨﺘﻔِﻊ ﺑِﺬﹶﻟِﻚ ﻫﻢ ﺍﻟﹾﻤﺆﻣِﻨِﲔ (٤) ﺧﺼﻮﺍ ﺑِﺎﻟﺬﱢﻛﹾﺮِ. ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﺭﺳﻞﹶ ﺭﺳﻮﻟﹶﻪ ﺑِﺎﻟﹾﻬﺪﻯ ﻭﺩِﻳﻦِ ﺍﻟﹾﺤﻖ ،ﻓﹶﻠﹶﺎ ﻫﺪﻯ ﺇِﻟﱠﺎ ﻓِﻴﻤﺎ ﺟﺎﺀَ ﺑِﻪِ. ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻧﻪ ﻳﺠِﺐ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺃﹶﺣﺪٍ ﺃﹶﻥﹾ ﻳﺆﻣِﻦ ﺑِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﺇِﳝﺎﻧﺎ ﻋﺎﻣﺎ ﻣﺠﻤﻠﹰﺎ ،ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﻣﻌﺮِﻓﹶﺔﹶ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻋﻠﹶﻰ ﺍﻟﺘﻔﹾﺼِﻴﻞِ ﻓﹶﺮﺽ ﻋﻠﹶﻰ ﺍﻟﹾﻜِﻔﹶﺎﻳﺔِ ،ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﺩﺍﺧِﻞﹲ ﻓِﻲ ﺗﺒﻠِﻴﻎِ ﻣﺎ ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺭﺳﻮﻟﹶﻪ ،ﻭﺩﺍﺧِﻞﹲ ﻓِﻲ ﺗﺪﺑﺮِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﻋﻘﹾﻠِﻪِ ﻭﻓﹶﻬﻤِﻪِ ،ﻭﻋِﻠﹾﻢِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔِ ،ﻭﺣِﻔﹾﻆِ ﺍﻟﺬﱢﻛﹾﺮِ ،ﻭﺍﻟﺪﻋﺎﺀِ ﺇِﻟﹶﻰ ﺍﻟﹾﺨﻴﺮِ ،ﻭﺍﻟﹾﺄﹶﻣﺮِ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ،ﻭﺍﻟﻨﻬﻲِ ﻋﻦِ ﺍﻟﹾﻤﻨﻜﹶﺮِ، ﻭﺇِﻟﹶﻰ ﺳﺒِﻴﻞِ ﺍﻟﺮﺏ ﺑِﺎﻟﹾﺤِﻜﹾﻤﺔِ ﻭﺍﻟﹾﻤﻮﻋِﻈﹶﺔِ ﺍﻟﹾﺤﺴﻨﺔِ ،ﻭﺍﻟﹾﻤﺠﺎﺩﻟﹶﺔِ ﺑِﺎﻟﱠﺘِﻲ ﻫِﻲ ﺃﹶﺣﺴﻦ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﺃﹶﻭﺟﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻓﹶﻬﻮ ﻭﺍﺟِﺐ ﻋﻠﹶﻰ ﺍﻟﹾﻜِﻔﹶﺎﻳﺔِ ﻣِﻨﻬﻢ.
) (1ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮ :ﺍﻵﻳﺔ . ١٥ : ) (2ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺍﻵﻳﺘﺎﻥ . ٥٣-٥٢ : ) (3ﺳﻮﺭﺓ ﻓﹸﺼﻠﹶﺖ ﺍﻵﻳﺔ . ٤٤ : ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﳌﺆﻣﻨﻮﻥ " ١٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺠِﺐ ﻋﻠﹶﻰ ﺃﹶﻋﻴﺎﻧِﻬِﻢ :ﻓﹶﻬﺬﹶﺍ ﻳﺘﻨﻮﻉ ﺑِﺘﻨﻮﻉِ ﻗﹸﺪﺭِﻫِﻢ (١) ﻭﺣﺎﺟﺎﺗِﻬِﻢ ﻭﻣﻌﺮِﻓﹶﺘِﻬِﻢ ،ﻭﻣﺎ ﺃﹸﻣِﺮ ﺑِﻪِ ﺃﹶﻋﻴﺎﻧﻬﻢ ،ﻭﻟﹶﺎ ﻳﺠِﺐ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﺟِﺰِ ﻋﻦ ﺳﻤﺎﻉِ ﺑﻌﺾِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺃﹶﻭ ﻋﻦ ﻓﹶﻬﻢِ ﺩﻗِﻴﻘِﻪِ ﻣﺎ ﻳﺠِﺐ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﺎﺩِﺭِ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ .ﻭﻳﺠِﺐ ﻋﻠﹶﻰ ﻣﻦ ﺳﻤِﻊ ﺍﻟﻨﺼﻮﺹ ،ﻭﻓﹶﻬِﻤﻬﺎ ﻣِﻦ ﻋِﻠﹾﻢِ ﺍﻟﺘﻔﹾﺼِﻴﻞِ ﻣﺎ ﻟﹶﺎ ﻳﺠِﺐ ﻋﻠﹶﻰ ﻣﻦ ﻟﹶﻢ ﻳﺴﻤﻌﻬﺎ ،ﻭﻳﺠِﺐ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﺘِﻲ ﺍﻟﹾﻤﺤﺪﺙِ ﻭﺍﻟﹾﺤﺎﻛِﻢِ ﻣﺎ ﻟﹶﺎ ﻳﺠِﺐ ﻋﻠﹶﻰ ﻣﻦ ﻟﹶﻴﺲ ﻛﹶﺬﹶﻟِﻚ. ﻭﻳﻨﺒﻐِﻲ ﺃﹶﻥﹾ ﻳﻌﺮﻑ ﺃﹶﻥﱠ ﻋﺎﻣﺔﹶ ﻣﻦ ﺿﻞﱠ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏِ ﺃﹶﻭ ﻋﺠﺰ ﻓِﻴﻪِ ﻋﻦ ﻣﻌﺮِﻓﹶﺔِ ﺍﻟﹾﺤﻖ ،ﻓﹶﺈِﻧﻤﺎ ﻫﻮ ﻟِﺘﻔﹾﺮِﻳﻄِﻪِ ﻓِﻲ ﺍﺗﺒﺎﻉِ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ،ﻭﺗﺮﻙِ ﺍﻟﻨﻈﹶﺮِ ﻭﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝِ ﺍﻟﹾﻤﻮﺻﻞِ ﺇِﻟﹶﻰ ﻣﻌﺮِﻓﹶﺘِﻪِ. ﻓﹶﻠﹶﻤﺎ ﺃﹶﻋﺮﺿﻮﺍ ﻋﻦ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﺿﻠﱡﻮﺍ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
Ç`yJsù “W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒ $¨BÎ*sù
%Z3Y|Ê Zpt±ŠÏètB ¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur ÇÊËÌÈ 4’s+ô±o„ Ÿwur ‘@ÅÒtƒ Ÿxsù y“#y‰èd yìt7©?$# tA$s% ÇÊËÎÈ #ZŽ•ÅÁt/ àMZä. ô‰s%ur 4‘yJôãr& ûÓÍ_s?÷Ž|³ym zOÏ9 Éb>u‘ tA$s% ÇÊËÍÈ 4‘yJôãr& ÏpyJ»uŠÉ)ø9$# uQöqtƒ ¼çnã•à±øtwUur
.(٢) .{ÇÊËÏÈ 4Ó|¤Yè? tPöqu‹ø9$# y7Ï9ºx‹x.ur ( $pktJŠÅ¡uZsù $uZçF»tƒ#uä y7÷Gs?r& y7Ï9ºx‹x.
ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺒﺎﺱٍ tﺗﻜﹶﻔﱠﻞﹶ ﺍﻟﻠﱠﻪ ﻟِﻤﻦ ﻗﹶﺮﺃﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻭﻋﻤِﻞﹶ ﺑِﻤﺎ ﻓِﻴﻪِ ،ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻀِﻞﱠ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﹶﺎ ﻳﺸﻘﹶﻰ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ،ﺛﹸﻢ ﻗﹶﺮﺃﹶ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹶ ،ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﱠﺬِﻱ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣِﺬِﻱ ﻭﻏﹶﻴﺮﻩ ﻋﻦ ﻋﻠِﻲ
t
ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ } " rﺇِﻧﻬﺎ ﺳﺘﻜﹸﻮﻥﹸ ﻓِﺘﻦ ،" ﻗﹸﻠﹾﺖ :ﻓﹶﻤﺎ ﺍﻟﹾﻤﺨﺮﺝ ﻣِﻨﻬﺎ ﻳﺎ
ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ؟ ﻗﹶﺎﻝﹶ :ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪِ ،ﻓِﻴﻪِ ﻧﺒﺄﹸ ﻣﺎ ﻗﹶﺒﻠﹶﻜﹸﻢ ،ﻭﺧﺒﺮ ﻣﺎ ﺑﻌﺪﻛﹸﻢ ،ﻭﺣﻜﹾﻢ ﻣﺎ ﺑﻴﻨﻜﹸﻢ ،ﻫﻮ ﺍﻟﹾﻔﹶﺼﻞﹸ ،ﻟﹶﻴﺲ ﺑِﺎﻟﹾﻬﺰﻝِ ،ﻣﻦ ﺗﺮﻛﹶﻪ ﻣِﻦ ﺟﺒﺎﺭٍ ﻗﹶﺼﻤﻪ ﺍﻟﻠﱠﻪ ،ﻭﻣﻦِ ﺍﺑﺘﻐﻰ ﺍﻟﹾﻬﺪﻯ ﻣﻦ ﻏﹶﻴﺮِﻩِ ﺃﹶﺿﻠﱠﻪ ﺍﻟﻠﱠﻪ ،ﻭﻫﻮ ﺣﺒﻞﹸ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻤﺘِﲔ ،ﻭﻫﻮ ﺍﻟﺬﱢﻛﹾﺮ ﺍﻟﹾﺤﻜِﻴﻢ ،ﻭﻫﻮ ﺍﻟﺼﺮﺍﻁﹸ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺗﺰِﻳﻎﹸ ﺑِﻪِ ﺍﻟﹾﺄﹶﻫﻮﺍﺀُ ،ﻭﻟﹶﺎ ﺗﻠﹾﺘﺒِﺲ ﺑِﻪِ ﺍﻟﹾﺄﹶﻟﹾﺴﻦ ،ﻭﻟﹶﺎ ﺗﻨﻘﹶﻀِﻲ ﻋﺠﺎﺋِﺒﻪ ،ﻭﻟﹶﺎ ﺗﺸﺒﻊ ﻣِﻨﻪ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ،ﻣﻦ ﻗﹶﺎﻝﹶ
) (1ﺑﻀﻢ ﺍﻟﻘﺎﻑ ﻭﻓﺘﺢ ﺍﻟﺪﺍﻝ ﲨﻊ " ﻗﺪﺭﺓ " . ) (2ﺳﻮﺭﺓ ﻃﻪ ،ﺍﻵﻳﺎﺕ . ١٢٦-١٢٣ : ١٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑِﻪِ ﺻﺪﻕ ،ﻭﻣﻦ ﻋﻤِﻞﹶ ﺑِﻪِ ﺃﹸﺟِﺮ ،ﻭﻣﻦ ﺣﻜﹶﻢ ﺑِﻪِ ﻋﺪﻝﹶ ،ﻭﻣﻦ ﺩﻋﺎ ﺇِﻟﹶﻴﻪِ ﻫﺪِﻱ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ{ ) ، (١ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺪﺍﻟﱠﺔِ ﻋﻠﹶﻰ ﻣِﺜﹾﻞِ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ. ﻭﻟﹶﺎ ﻳﻘﹾﺒﻞﹸ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﻟِﲔ ﻭﺍﻟﹾﺂﺧِﺮِﻳﻦ ﺩِﻳﻨﺎ ﻳﺪِﻳﻨﻮﻥﹶ ﺑﻪ ،ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻮﺍﻓِﻘﹰﺎ ﻟِﺪِﻳﻨِﻪِ ﺍﻟﱠﺬِﻱ ﺷﺮﻋﻪ ﻋﻠﹶﻰ ﺃﹶﻟﹾﺴِﻨﺔِ ﺭﺳﻠِﻪِ. ﻭﻗﹶﺪ ﻧﺰﻩ ﺍﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﻧﻔﹾﺴﻪ ﻋﻤﺎ ﻳﺼِﻔﹸﻪ ﺑِﻪِ ﺍﻟﹾﻌِﺒﺎﺩ ،ﺇِﻟﱠﺎ ﻣﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺍﻟﹾﻤﺮﺳﻠﹸﻮﻥﹶ ،ﺑِﻘﹶﻮﻟِﻪِ ﺳﺒﺤﺎﻧﻪ} :
™ÇÊÑÊÈ šúüÎ=y™ö•ßJø9$# ’n?tã íN»n=y™ur ÇÊÑÉÈ šcqàÿÅÁtƒ $¬Hxå Ío¨“Ïèø9$# Éb>u‘ y7În/u‘ z`»ysö6ß
(٢) {ÇÊÑËÈ šúüÏJn=»yèø9$# Éb>u‘ ¬! ߉ôJptø:$#urﻓﹶﻨﺰﻩ ﻧﻔﹾﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻤﺎ ﻳﺼِﻔﹸﻪ ﺑِﻪِ ﺍﻟﹾﻜﹶﺎﻓِﺮﻭﻥﹶ ،ﺛﹸﻢ ﺳﻠﱠﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺮﺳﻠِﲔ ،ﻟِﺴﻠﹶﺎﻣﺔِ ﻣﺎ ﻭﺻﻔﹸﻮﻩ ﺑِﻪِ ﻣِﻦ ﺍﻟﻨﻘﹶﺎﺋِﺺِ ﻭﺍﻟﹾﻌﻴﻮﺏِ ،ﺛﹸﻢ ﺣﻤِﺪ ﻧﻔﹾﺴﻪ ﻋﻠﹶﻰ ﺗﻔﹶﺮﺩِﻩِ ﺑِﺎﻟﹾﺄﹶﻭﺻﺎﻑِ ﺍﻟﱠﺘِﻲ ﻳﺴﺘﺤِﻖ ﻋﻠﹶﻴﻬﺎ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﺤﻤﺪِ. ﻭﻣﻀﻰ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺮﺳﻮﻝﹸ
r
ﺧﻴﺮ ﺍﻟﹾﻘﹸﺮﻭﻥِ ،ﻭﻫﻢ ﺍﻟﺼﺤﺎﺑﺔﹸ ﻭﺍﻟﺘﺎﺑِﻌﻮﻥﹶ ﻟﹶﻬﻢ
ﺑِﺈِﺣﺴﺎﻥٍ ،ﻳﻮﺻِﻲ ﺑِﻪِ ﺍﻟﹾﺄﹶﻭﻝﹸ ﺍﻟﹾﺂﺧِﺮ (٣) ﻭﻳﻘﹾﺘﺪِﻱ ﻓِﻴﻪِ ﺍﻟﻠﱠﺎﺣِﻖ ﺑِﺎﻟﺴﺎﺑِﻖِ .ﻭﻫﻢ ﻓِﻲ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ﺑِﻨﺒِﻴﻬِﻢ ﻣﺤﻤﺪٍ
r
ﻣﻘﹾﺘﺪﻭﻥﹶ ،ﻭﻋﻠﹶﻰ ﻣِﻨﻬﺎﺟِﻪِ ﺳﺎﻟِﻜﹸﻮﻥﹶ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﺍﻟﹾﻌﺰِﻳﺰِ} :
O$tRr& >ouŽ•ÅÁt/ 4’n?tã 4 «!$# ’n<Î) (#þqãã÷Šr& þ’Í?ŠÎ6y™ ¾ÍnÉ‹»yd ÓÍ_yèt6¨?$#
({
)(٥
.(٤) {( ÓÍ_yèt6¨?$# Ç`tBurﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻗﹶﻮﻟﹸﻪ} :
ö@è% Ç`tBur
ﻣﻌﻄﹸﻮﻓﹰﺎ ﻋﻠﹶﻰ ﺍﻟﻀﻤِﲑِ ﻓِﻲ } & ، (٦) {(#þqãã÷Šrﻓﹶﻬﻮ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺃﹶﺗﺒﺎﻋﻪ ﻫﻢ
ﺍﻟﺪﻋﺎﺓﹸ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻌﻄﹸﻮﻓﹰﺎ ﻋﻠﹶﻰ ﺍﻟﻀﻤِﲑِ ﺍﻟﹾﻤﻨﻔﹶﺼِﻞِ ،ﻓﹶﻬﻮ ﺻﺮِﻳﺢ ﺃﹶﻥﱠ ﺃﹶﺗﺒﺎﻋﻪ ﻫﻢ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺒﺼِﲑﺓِ ﻓِﻴﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺩﻭﻥﹶ ﻏﹶﻴﺮِﻫِﻢ ،ﻭﻛِﻠﹶﺎ ﺍﻟﹾﻤﻌﻨﻴﻴﻦِ ﺣﻖ. ) (1ﺍﻟﺘﺮﻣﺬﻱ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ) ، (٢٩٠٦ﺃﲪﺪ ) ، (٩١/١ﺍﻟﺪﺍﺭﻣﻲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ). (٣٣٣١ ) (2ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﱠﺎﺕِ ،ﺍﻵﻳﺎﺕ . ١٨٢-١٨٠ : ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻟﻶﺧﺮ " . ) (4ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١٠٨ : ) (5ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١٠٨ : ) (6ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١٠٨ : ١٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺪ ﺑﱠﻠﻎﹶ ﺍﻟﺮﺳﻮﻝﹸ
r
ﺍﻟﹾﺒﻠﹶﺎﻍﹶ ﺍﻟﹾﻤﺒِﲔ ،ﻭﺃﹶﻭﺿﺢ ﺍﻟﹾﺤﺠﺔﹶ ﻟِﻠﹾﻤﺴﺘﺒﺼِﺮِﻳﻦ ،ﻭﺳﻠﹶﻚ ﺳﺒِﻴﻠﹶﻪ ﺧﻴﺮ
ﺍﻟﹾﻘﹸﺮﻭﻥِ. ﺛﹸﻢ ﺧﻠﹶﻒ ﻣِﻦ ﺑﻌﺪِﻫِﻢ ﺧﻠﹾﻒ ﺍﺗﺒﻌﻮﺍ ﺃﹶﻫﻮﺍﺀَﻫﻢ ،ﻭﺍﻓﹾﺘﺮﻗﹸﻮﺍ ،ﻓﹶﺄﹶﻗﹶﺎﻡ ﺍﻟﻠﱠﻪ ﻟِﻬﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﻣﻦ ﻳﺤﻔﹶﻆﹸ ﻋﻠﹶﻴﻬﺎ ﺃﹸﺻﻮﻝﹶ ﺩِﻳﻨِﻬﺎ ،ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ ﺍﻟﺼﺎﺩِﻕ} r ﻟﹶﺎ ﺗﺰﺍﻝﹸ ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻣِﻦ ﺃﹸﻣﺘِﻲ ﻇﹶﺎﻫِﺮِﻳﻦ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ، ﻟﹶﺎ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﹶﻟﹶﻬﻢ.(١) { ﻭﻣِﻤﻦ ﻗﹶﺎﻡ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺤﻖ ﻣِﻦ ﻋﻠﹶﻤﺎﺀِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ :ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺑﻮ ﺟﻌﻔﹶﺮٍ ﺃﹶﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪِ ﺑﻦِ ﺳﻠﹶﺎﻣﺔﹶ ﺍﻟﹾﺄﹶﺯﺩِﻱ ﺍﻟﻄﱠﺤﺎﻭِﻱ ،ﺗﻐﻤﺪﻩ ﺍﻟﻠﱠﻪ ﺑِﺮﺣﻤﺘِﻪِ ،ﺑﻌﺪ ﺍﻟﹾﻤِﺎﺋﹶﺘﻴﻦِ ،ﻓﹶﺈِﻥﱠ ﻣﻮﻟِﺪﻩ ﺳﻨﺔﹶ ﺗِﺴﻊٍ ﻭﺛﹶﻠﹶﺎﺛِﲔ ﻭﻣِﺎﺋﹶﺘﻴﻦِ ،ﻭﻭﻓﹶﺎﺗﻪ ﺳﻨﺔﹶ ﺇِﺣﺪﻯ ﻭﻋِﺸﺮِﻳﻦ ﻭﺛﹶﻠﹶﺎﺛِﻤِﺎﺋﹶﺔٍ
)(٢
ﻓﹶﺄﹶﺧﺒﺮ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﻒ ،ﻭﻧﻘﹶﻞﹶ ﻋﻦِ ﺍﻟﹾﺈِﻣﺎﻡِ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﺍﻟﻨﻌﻤﺎﻥِ ﺑﻦِ ﺛﹶﺎﺑِﺖٍ ﺍﻟﹾﻜﹸﻮﻓِﻲ ،ﻭﺻﺎﺣِﺒﻴﻪِ ﺃﹶﺑِﻲ ﻳﻮﺳﻒ ﻳﻌﻘﹸﻮﺏ ﺑﻦِ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﺤِﻤﻴﺮِﻱ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِﻱ ،ﻭﻣﺤﻤﺪِ ﺑﻦِ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﺸﻴﺒﺎﻧِﻲ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ - ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻌﺘﻘِﺪﻭﻥﹶ ﻣِﻦ ﺃﹸﺻﻮﻝِ ﺍﻟﺪﻳﻦِ ،ﻭﻳﺪِﻳﻨﻮﻥﹶ ﺑِﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ. ﻭﻛﹸﻠﱠﻤﺎ ) (٣ﺑﻌﺪ ﺍﻟﹾﻌﻬﺪ ،ﻇﹶﻬﺮﺕِ ﺍﻟﹾﺒِﺪﻉ ،ﻭﻛﹶﺜﹸﺮ ﺍﻟﺘﺤﺮِﻳﻒ ﺍﻟﱠﺬِﻱ ﺳﻤﺎﻩ ﺃﹶﻫﻠﹸﻪ ﺗﺄﹾﻭِﻳﻠﹰﺎ ﻟِﻴﻘﹾﺒﻞﹶ، ﻭﻗﹶﻞﱠ ﻣﻦ ﻳﻬﺘﺪِﻱ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹶﺮﻕِ ﺑﻴﻦ ﺍﻟﺘﺤﺮِﻳﻒِ ﻭﺍﻟﺘﺄﹾﻭِﻳﻞِ .ﺇِﺫﹾ ﻗﹶﺪ ﻳﺴﻤﻰ ﺻﺮﻑ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻦ ﻇﹶﺎﻫِﺮِﻩِ ﺇِﻟﹶﻰ ﻣﻌﻨﻰ ﺁﺧﺮ ﻳﺤﺘﻤِﻠﹸﻪ ﺍﻟﻠﱠﻔﹾﻆﹸ ﻓِﻲ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺗﺄﹾﻭِﻳﻠﹰﺎ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﺛﹶﻢ ﻗﹶﺮِﻳﻨﺔﹲ ﺗﻮﺟِﺐ ﺫﹶﻟِﻚ ،ﻭﻣِﻦ ﻫﻨﺎ ﺣﺼﻞﹶ ﺍﻟﹾﻔﹶﺴﺎﺩ .ﻓﹶﺈِﺫﹶﺍ ﺳﻤﻮﻩ ﺗﺄﹾﻭِﻳﻠﹰﺎ ﻗﹸﺒِﻞﹶ ﻭﺭﺍﺝ ﻋﻠﹶﻰ ﻣﻦ ﻟﹶﺎ ﻳﻬﺘﺪِﻱ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹶﺮﻕِ ﺑﻴﻨﻬﻤﺎ.
) (1ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٩٢٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢٢٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻔﱳ ﻭﺍﳌﻼﺣﻢ ) ، (٤٢٥٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٥٢ﺃﲪﺪ ). (٢٧٩/٥ ) (2ﲡﺪ ﺗﺮﲨﺘﻪ ﻣﻔﺼﻠﺔ ﰲ :ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ﻟﻠﺬﻫﱯ . ٢٩- ٢٨ : ٣ﻭﺗﺎﺭﻳﺦ ﺍﺑﻦ ﻛﺜﲑ ، ١٧٤ : ١١ﻭﺍﳌﻨﺘﻈﻢ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ، ٢٥ : ٦ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ، ٢٨٨ : ٢ﻭﺍﻟﻠﺒﺎﺏ ﻻﺑﻦ ﺍﻷﺛﲑ ، ٨٢ : ٢ﻭﺍﳉﻮﺍﻫﺮ ﺍﳌﻀﻴﺌﺔ ﻻﺑﻦ ﺃﰊ ﺍﻟﻮﻓﺎ ، ١٠٥ -١٠٢ : ١ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ ، ٣٤- ٣١ :ﻭﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ، ٢٨٢-٢٧٤ : ١ﻭﺬﻳﺐ ﺗﺎﺭﻳﺦ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ، ٥٥-٥٤ : ٢ﻭﺍﺑﻦ ﺧﻠﻜﺎﻥ ٥٥-٥٣ : ١ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﲟﺼﺮ . ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻭﻛﻞ ﻣﺎ " . ١٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺎﺣﺘﺎﺝ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺇِﻟﹶﻰ ﺇِﻳﻀﺎﺡِ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ،ﻭﺩ ﹾﻓﻊِ ﺍﻟﺸﺒﻪِ ﺍﻟﹾﻮﺍﺭِﺩﺓِ ﻋﻠﹶﻴﻬﺎ ،ﻭﻛﹶﺜﹸﺮ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻭﺍﻟﺸﻐﺐ ،ﻭﺳﺒﺐ ﺫﹶﻟِﻚ ﺇِﺻﻐﺎﺅﻫﻢ ﺇِﻟﹶﻰ ﺷﺒﻪِ ﺍﻟﹾﻤﺒﻄِﻠِﲔ ،ﻭﺧﻮﺿﻬﻢ ﻓِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ ،ﺍﻟﱠﺬِﻱ ﻋﺎﺑﻪ ﺍﻟﺴﻠﹶﻒ ،ﻭﻧﻬﻮﺍ ﻋﻦِ ﺍﻟﻨﻈﹶﺮِ ﻓِﻴﻪِ ﻭﺍﻟِﺎﺷﺘِﻐﺎﻝِ ﺑِﻪِ ﻭﺍﻟﹾﺈِﺻﻐﺎﺀِ ﺇِﻟﹶﻴﻪِ ،ﺍﻣﺘِﺜﹶﺎﻟﹰﺎ ﻟِﺄﹶﻣﺮِ ﺭﺑﻬِﻢ ،ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ} :
B]ƒÏ‰tn ’Îû (#qàÊqèƒs† 4Ó®Lym öNåk÷]tã óÚÍ•ôãr'sù $uZÏF»tƒ#uä þ’Îû tbqàÊqèƒs† tûïÏ%©!$# |M÷ƒr&u‘ #sŒ Î)ur
(١) {4 ¾ÍnÎŽö•xîﻓﹶﺈِﻥﱠ ﻣﻌﻨﻰ ﺍﻟﹾﺂﻳﺔِ ﻳﺸﻤﻠﹸﻬﻢ. ﻭﻛﹸﻞﱞ ﻣِﻦ ﺍﻟﺘﺤﺮِﻳﻒِ ﻭﺍﻟِﺎﻧﺤِﺮﺍﻑِ ﻋﻠﹶﻰ ﻣﺮﺍﺗِﺐ :ﻓﹶﻘﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻛﹸﻔﹾﺮﺍ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻓِﺴﻘﹰﺎ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻣﻌﺼِﻴﺔﹰ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺧﻄﹶﺄﹰ. ﻓﹶﺎﻟﹾﻮﺍﺟِﺐ ﺍﺗﺒﺎﻉ ﺍﻟﹾﻤﺮﺳﻠِﲔ ،ﻭﺍﺗﺒﺎﻉ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ .ﻭﻗﹶﺪ ﺧﺘﻤﻬﻢ ﺍﻟﻠﱠﻪ ﺑِﻤﺤﻤﺪٍ،
r
ﻓﹶﺠﻌﻠﹶﻪ ﺁﺧِﺮ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻭﺟﻌﻞﹶ ﻛِﺘﺎﺑﻪ ﻣﻬﻴﻤِﻨﺎ ﻋﻠﹶﻰ ﻣﺎ ﺑﻴﻦ ﻳﺪﻳﻪِ ﻣِﻦ ﻛﹸﺘﺐِ ﺍﻟﺴﻤﺎﺀِ ،ﻭﺃﹶﻧﺰﻝﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔﹶ ،ﻭﺟﻌﻞﹶ ﺩﻋﻮﺗﻪ ﻋﺎﻣﺔﹰ ﻟِﺠﻤِﻴﻊِ ﺍﻟﺜﱠﻘﹶﻠﹶﻴﻦِ ،ﺍﻟﹾﺠِﻦ ﻭﺍﻟﹾﺈِﻧﺲِ ،ﺑﺎﻗِﻴﺔﹰ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﺍﻧﻘﹶﻄﹶﻌﺖ ﺑِﻪِ ﺣﺠﺔﹸ ﺍﻟﹾﻌِﺒﺎﺩِ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ. ﻭﻗﹶﺪ ﺑﻴﻦ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻛﹸﻞﱠ ﺷﻲﺀٍ ،ﻭﺃﹶﻛﹾﻤﻞﹶ ﻟﹶﻪ ﻭﻟِﺄﹸﻣﺘِﻪِ ﺍﻟﺪﻳﻦ ﺧﺒﺮﺍ ﻭﺃﹶﻣﺮﺍ
)(٢
،ﻭﺟﻌﻞﹶ ﻃﹶﺎﻋﺘﻪ
ﻃﹶﺎﻋﺔﹰ ﻟﹶﻪ ،ﻭﻣﻌﺼِﻴﺘﻪ ﻣﻌﺼِﻴﺔﹰ ﻟﹶﻪ ،ﻭﺃﹶﻗﹾﺴﻢ ﺑِﻨﻔﹾﺴِﻪِ ﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺆﻣِﻨﻮﻥﹶ ﺣﺘﻰ ﻳﺤﻜﱢﻤﻮﻩ ﻓِﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻨﻬﻢ ،ﻭﺃﹶﺧﺒﺮ ﺃﹶﻥﱠ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ﻳﺮِﻳﺪﻭﻥﹶ ﺃﹶﻥﹾ ﻳﺘﺤﺎﻛﹶﻤﻮﺍ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻩِ ،ﻭﺃﹶﻧﻬﻢ ﺇِﺫﹶﺍ ﺩﻋﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﺮﺳﻮﻝِ -ﻭﻫﻮ ﺍﻟﺪﻋﺎﺀُ ﺇِﻟﹶﻰ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻭﺳﻨﺔِ ﺭﺳﻮﻟِﻪِ -ﺻﺪﻭﺍ ﺻﺪﻭﺩﺍ ،ﻭﺃﹶﻧﻬﻢ ﻳﺰﻋﻤﻮﻥﹶ ﺃﹶﻧﻬﻢ ﺇِﻧﻤﺎ ﺃﹶﺭﺍﺩﻭﺍ ﺇِﺣﺴﺎﻧﺎ ﻭﺗﻮﻓِﻴﻘﹰﺎ ،ﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤﺔِ ﻭﺍﻟﹾﻤﺘﻔﹶﻠﹾﺴِﻔﹶﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ :ﺇِﻧﻤﺎ ﻧﺮِﻳﺪ ﺃﹶﻥﹾ ﻧﺤِﺲ (٣) ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﺑِﺤﻘِﻴﻘﹶﺘِﻬﺎ ،ﺃﹶﻱ :ﻧﺪﺭِﻛﹶﻬﺎ ﻭﻧﻌﺮِﻓﹶﻬﺎ ،ﻭﻧﺮِﻳﺪ ﺍﻟﺘﻮﻓِﻴﻖ ﺑﻴﻦ ﺍﻟﺪﻟﹶﺎﺋِﻞِ ﺍﻟﱠﺘِﻲ ﻳﺴﻤﻮﻧﻬﺎ " ﺍﻟﹾﻌﻘﹾﻠِﻴﺎﺕِ " ،ﻭﻫِﻲ ﻓِﻲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ :ﺟﻬﻠِﻴﺎﺕ ! ﻭﺑﻴﻦ ﺍﻟﺪﻟﹶﺎﺋِﻞِ ﺍﻟﻨﻘﹾﻠِﻴﺔِ ﺍﻟﹾﻤﻨﻘﹸﻮﻟﹶﺔِ ﻋﻦِ
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ،ﺁﻳﺔ . ٦٨ : ) (2ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺴﻦ :ﺍﳋﱪ ﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ .ﻭﺍﻷﻣﺮ :ﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻷﻟﻮﻫﻴﺔ .ﺍﻧﺘﻬﻰ ﻣﻦ ﺗﻘﺮﻳﺮ ﺷﻴﺨﻨﺎ ﻭﻭﺍﻟﺪﻧﺎ ﺣﺴﻦ ﺑﻦ ﺣﺴﲔ . ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﳓﺴﻦ " . ١٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺮﺳﻮﻝِ ،ﺃﹶﻭ ﻧﺮِﻳﺪ ﺍﻟﺘﻮﻓِﻴﻖ ﺑﻴﻦ ﺍﻟﺸﺮِﻳﻌﺔِ ﻭﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔِ .ﻭﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﹾﻤﺒﺘﺪِﻋﺔِ ،ﻣِﻦ ﺍﻟﹾﻤﺘﻨﺴﻜﹶﺔِ ﻭﺍﻟﹾﻤﺘﺼﻮﻓﹶﺔِ :ﺇِﻧﻤﺎ ﻧﺮِﻳﺪ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﺑِﺎﻟﹾﻌﻤﻞِ ﺍﻟﹾﺤﺴﻦِ ،ﻭﺍﻟﺘﻮﻓِﻴﻖ ﺑﻴﻦ ﺍﻟﺸﺮِﻳﻌﺔِ ﻭﺑﻴﻦ ﻣﺎ ﻳﺪﻋﻮﻧﻪ ﻣِﻦ ﺍﻟﹾﺒﺎﻃِﻞِ ،ﺍﻟﱠﺬِﻱ ﻳﺴﻤﻮﻧﻪ " ﺣﻘﹶﺎﺋِﻖ " ﻭﻫِﻲ ﺟﻬﻞﹲ ﻭﺿﻠﹶﺎﻝﹲ .ﻭﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﹾﻤﺘﻤﻠﱢﻜﹶﺔِ ﻭﺍﻟﹾﻤﺘﺄﹶﻣﺮﺓِ :ﺇِﻧﻤﺎ ﻧﺮِﻳﺪ ﺍﻟﹾﺈِﺣﺴﺎﻥﹶ ﺑِﺎﻟﺴﻴﺎﺳﺔِ ﺍﻟﹾﺤﺴﻨﺔِ ،ﻭﺍﻟﺘﻮﻓِﻴﻖ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﺸﺮِﻳﻌﺔِ، ﻭﻧﺤﻮ ﺫﹶﻟِﻚ. ﻓﹶﻜﹸﻞﱡ ﻣﻦ ﻃﹶﻠﹶﺐ ﺃﹶﻥﹾ ﻳﺤﻜﱢﻢ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻦ ﺃﹶﻣﺮِ ﺍﻟﺪﻳﻦِ ﻏﹶﻴﺮ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ،ﻭﻳﻈﹸﻦ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﺣﺴﻦ ،ﻭﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﺟﻤﻊ ﺑﻴﻦ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻭﺑﻴﻦ ﻣﺎ ﻳﺨﺎﻟِﻔﹸﻪ - ﻓﹶﻠﹶﻪ ﻧﺼِﻴﺐ ﻣِﻦ ﺫﹶﻟِﻚ ،ﺑﻞﹾ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻛﹶﺎﻑٍ ﻛﹶﺎﻣِﻞﹲ ،ﻳﺪﺧﻞﹸ ﻓِﻴﻪِ ﻛﹸﻞﱡ ﺣﻖ. ﻭﺇِﻧﻤﺎ ﻭﻗﹶﻊ ﺍﻟﺘﻘﹾﺼِﲑ ﻣِﻦ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﻤﻨﺘﺴِﺒِﲔ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﻠﹶﻢ ﻳﻌﻠﹶﻢ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻓِﻲ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻜﹶﻠﹶﺎﻣِﻴﺔِ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِﻳﺔِ ،ﻭﻟﹶﺎ ﻓِﻲ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﻮﺍﻝِ ﺍﻟﹾﻌِﺒﺎﺩِﻳﺔِ ،ﻭﻟﹶﺎ ﻓِﻲ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﺈِﻣﺎﺭﺓِ ﺍﻟﺴﻴﺎﺳِﻴﺔِ ،ﺃﹶﻭ ﻧﺴﺒﻮﺍ ﺇِﻟﹶﻰ ﺷﺮِﻳﻌﺔِ ﺍﻟﺮﺳﻮﻝِ ،ﺑِﻈﹶﻨﻬِﻢ ﻭﺗﻘﹾﻠِﻴﺪِﻫِﻢ ﻣﺎ ﻟﹶﻴﺲ ﻣِﻨﻬﺎ ،ﻭﺃﹶﺧﺮﺟﻮﺍ ﻋﻨﻬﺎ ﻛﹶﺜِﲑﺍ ﻣِﻤﺎ ﻫﻮ ﻣِﻨﻬﺎ. ﻓﹶﺒِﺴﺒﺐِ ﺟﻬﻞِ ﻫﺆﻟﹶﺎﺀِ ﻭﺿﻠﹶﺎﻟِﻬِﻢ ﻭﺗﻔﹾﺮِﻳﻄِﻬِﻢ ،ﻭﻟﹶﺒﺲ ﻋﺪﻭﺍﻥِ ﺃﹸﻭﻟﹶﺌِﻚ ﻭﺟﻬﻠِﻬِﻢ ﻭﻧِﻔﹶﺎﻗِﻬِﻢ، ﻛﹶﺜﹸﺮ ﺍﻟﻨﻔﹶﺎﻕ ،ﻭﺩﺭﺱ ﻛﹶﺜِﲑ ﻣِﻦ ﻋِﻠﹾﻢِ ﺍﻟﺮﺳﺎﻟﹶﺔِ. ﺑﻞِ ﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﹾﺒﺤﺚﹸ ﺍﻟﺘﺎﻡ ،ﻭﺍﻟﻨﻈﹶﺮ ﺍﻟﹾﻘﹶﻮِﻱ ،ﻭﺍﻟِﺎﺟﺘِﻬﺎﺩ ﺍﻟﹾﻜﹶﺎﻣِﻞﹸ ،ﻓِﻴﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ،
r
ﻟِﻴﻌﻠﹶﻢ ﻭﻳﻌﺘﻘﹶﺪ ،ﻭﻳﻌﻤﻞﹶ ﺑِﻪِ ﻇﹶﺎﻫِﺮﺍ ﻭﺑﺎﻃِﻨﺎ ،ﻓﹶﻴﻜﹸﻮﻥﹶ ﻗﹶﺪ ﺗﻠِﻲ ﺣﻖ ﺗِﻠﹶﺎﻭﺗِﻪِ ،ﻭﺃﹶﻥﹾ ﻟﹶﺎ
ﻳﻬﻤﻞﹶ ﻣِﻨﻪ ﺷﻲﺀٌ. ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌﺒﺪ ﻋﺎﺟِﺰﺍ ﻋﻦ ﻣﻌﺮِﻓﹶﺔِ ﺑﻌﺾِ ﺫﹶﻟِﻚ ،ﺃﹶﻭِ ﺍﻟﹾﻌﻤﻞِ ﺑِﻪِ ،ﻓﹶﻠﹶﺎ ﻳﻨﻬﻰ ﻋﻤﺎ ﻋﺠﺰ ﻋﻨﻪ ﻣِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ،ﺑﻞﹾ ﺣﺴﺒﻪ ﺃﹶﻥﹾ ﻳﺴﻘﹸﻂﹶ ﻋﻨﻪ ﺍﻟﻠﱠﻮﻡ ﻟِﻌﺠﺰِﻩِ ،ﻟﹶﻜِﻦ ﻋﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﻔﹾﺮﺡ ﺑِﻘِﻴﺎﻡِ ﻏﹶﻴﺮِﻩِ ﺑِﻪِ ،ﻭﻳﺮﺿﻰ ﺑِﺬﹶﻟِﻚ ،ﻭﻳﻮﺩ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺎﺋِﻤﺎ ﺑِﻪِ ،ﻭﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺆﻣِﻦ ﺑِﺒﻌﻀِﻪِ ﻭﻳﺘﺮﻙ ﺑﻌﻀﻪ ،ﺑﻞﹾ ﻳﺆﻣِﻦ ﺑِﺎﻟﹾﻜِﺘﺎﺏِ ﻛﹸﻠﱢﻪِ ،ﻭﺃﹶﻥﹾ ﻳﺼﺎﻥﹶ ﻋﻦ ﺃﹶﻥﹾ ﻳﺪﺧِﻞﹶ ﻓِﻴﻪِ ﻣﺎ ﻟﹶﻴﺲ ﻣِﻨﻪ ،ﻣِﻦ ﺭِﻭﺍﻳﺔٍ ﺃﹶﻭ ﺭﺃﹾﻱٍ ،ﺃﹶﻭ ﻳﺘﺒِﻊ ﻣﺎ
٢٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟﹶﻴﺲ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ،ﺍﻋﺘِﻘﹶﺎﺩﺍ ﺃﹶﻭ ﻋﻤﻠﹰﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
È@ÏÜ»t7ø9$$Î/ Yysø9$# (#qÝ¡Î6ù=s? Ÿwur
.(١) {ÇÍËÈ tbqçHs>÷ès? öNçFRr&ur ¨,ysø9$# (#qãKçGõ3s?ur ﻭﻫﺬِﻩِ ﻛﹶﺎﻧﺖ ﻃﹶﺮِﻳﻘﹶﺔﹶ ﺍﻟﺴﺎﺑِﻘِﲔ ﺍﻟﹾﺄﹶﻭﻟِﲔ ،ﻭﻫِﻲ ﻃﹶﺮِﻳﻘﹶﺔﹸ ﺍﻟﺘﺎﺑِﻌِﲔ ﻟﹶﻬﻢ ﺑِﺈِﺣﺴﺎﻥٍ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ .ﻭﺃﹶﻭﻟﹸﻬﻢ ﺍﻟﺴﻠﹶﻒ ﺍﻟﹾﻘﹶﺪِﱘ ﻣِﻦ ﺍﻟﺘﺎﺑِﻌِﲔ ﺍﻟﹾﺄﹶﻭﻟِﲔ ،ﺛﹸﻢ ﻣﻦ ﺑﻌﺪﻫﻢ .ﻭﻣِﻦ ﻫﺆﻟﹶﺎﺀِ ﺃﹶﺋِﻤﺔﹸ ﺍﻟﺪﻳﻦِ ﺍﻟﹾﻤﺸﻬﻮﺩ ﻟﹶﻬﻢ ﻋِﻨﺪ ﺍﻟﹾﺄﹸﻣﺔِ ﺍﻟﹾﻮﺳﻂِ ﺑِﺎﻟﹾﺈِﻣﺎﻣﺔِ. ﻓﹶﻌﻦ ﺃﹶﺑِﻲ ﻳﻮﺳﻒ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ ﻟِﺒِﺸﺮٍ ﺍﻟﹾﻤِﺮﻳﺴِﻲ :ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ﻫﻮ ﺍﻟﹾﺠﻬﻞﹸ، ﻭﺍﻟﹾﺠﻬﻞﹸ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ،ﻭﺇِﺫﹶﺍ ﺻﺎﺭ ﺍﻟﺮﺟﻞﹸ ﺭﺃﹾﺳﺎ ﻓِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻗِﻴﻞﹶ :ﺯِﻧﺪِﻳﻖ ،ﺃﹶﻭ ﺭﻣِﻲ ﺑِﺎﻟﺰﻧﺪﻗﹶﺔِ ،ﺃﹶﺭﺍﺩ ﺑِﺎﻟﹾﺠﻬﻞِ ﺑِﻪِ ﺍﻋﺘِﻘﹶﺎﺩ ﻋﺪﻡِ ﺻِﺤﺘِﻪِ ،ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﻋِﻠﹾﻢ ﻧﺎﻓِﻊ ،ﺃﹶﻭ ﺃﹶﺭﺍﺩ ﺑِﻪِ ﺍﻟﹾﺈِﻋﺮﺍﺽ ﻋﻨﻪ ﺃﹶﻭ ﺗﺮﻙ ﺍﻟِﺎﻟﹾﺘِﻔﹶﺎﺕِ ﺇِﻟﹶﻰ ﺍﻋﺘِﺒﺎﺭِﻩِ ،ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﻳﺼﻮﻥﹸ ﻋِﻠﹾﻢ ﺍﻟﺮﺟﻞِ ﻭﻋﻘﹾﻠﹶﻪ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻋِﻠﹾﻤﺎ ﺑِﻬﺬﹶﺍ ﺍﻟِﺎﻋﺘِﺒﺎﺭِ .ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ. ﻭﻋﻨﻪ ﺃﹶﻳﻀﺎ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﻣﻦ ﻃﹶﻠﹶﺐ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ﺗﺰﻧﺪﻕ ،ﻭﻣﻦ ﻃﹶﻠﹶﺐ ﺍﻟﹾﻤﺎﻝﹶ ﺑِﺎﻟﹾﻜِﻴﻤﻴﺎﺀِ ﺃﹶﻓﹾﻠﹶﺲ، ﻭﻣﻦ ﻃﹶﻠﹶﺐ ﻏﹶﺮِﻳﺐ ﺍﻟﹾﺤﺪِﻳﺚِ ﻛﹶﺬﹶﺏ. ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﺍﻟﺸﺎﻓِﻌِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ :ﺣﻜﹾﻤِﻲ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺃﹶﻥﹾ ﻳﻀﺮﺑﻮﺍ ﺑِﺎﻟﹾﺠﺮِﻳﺪِ ﻭﺍﻟﻨﻌﺎﻝِ ،ﻭﻳﻄﹶﺎﻑ ﺑِﻬِﻢ ﻓِﻲ ﺍﻟﹾﻌﺸﺎﺋِﺮِ ﻭﺍﻟﹾﻘﹶﺒﺎﺋِﻞِ ،ﻭﻳﻘﹶﺎﻝﹸ :ﻫﺬﹶﺍ ﺟﺰﺍﺀُ ﻣﻦ ﺗﺮﻙ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹶ ﻭﺃﹶﻗﹾﺒﻞﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ. ﻭﻗﹶﺎﻝﹶ ﺃﹶﻳﻀﺎ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﺷِﻌﺮﺍ: ﺇِﻟﱠﺎ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﻭﺇِﻟﱠﺎ ﺍﻟﹾﻔِﻘﹾﻪ ﻓِﻲ ﺍﻟـﺪﻳﻦِ
ﻛﹸﻞﱡ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺳِﻮﻯ ﺍﻟﹾﻘﹸـﺮﺁﻥِ ﻣـﺸﻐﻠﹶﺔﹲ
ﻭﻣﺎ ﺳِـﻮﻯ ﺫﹶﺍﻙ ﻭﺳـﻮﺍﺱ ﺍﻟـﺸﻴﺎﻃِ ِ ﲔ ﺍﻟﹾﻌِﻠﹾﻢ ﻣـﺎ ﻛﹶـﺎﻥﹶ ﻓِﻴـﻪِ ﻗﹶـﺎﻝﹶ ﺣـﺪﺛﹶﻨﺎ ﻭﺫﹶﻛﹶﺮ ﺍﻟﹾﺄﹶﺻﺤﺎﺏ ﻓِﻲ ﺍﻟﹾﻔﹶﺘﺎﻭﻯ :ﺃﹶﻧﻪ ﻟﹶﻮ ﺃﹶﻭﺻﻰ ﻟِﻌﻠﹶﻤﺎﺀِ ﺑﻠﹶﺪِﻩِ :ﻟﹶﺎ ﻳﺪﺧﻞﹸ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤﻮﻥﹶ، ﻭﺃﹶﻭﺻﻰ ﺇِﻧﺴﺎﻥﹲ ﺃﹶﻥﹾ ﻳﻮﻗﹶﻒ ﻣِﻦ ﻛﹸﺘﺒِﻪِ ﻣﺎ ﻫﻮ ﻣِﻦ ﻛﹸﺘﺐِ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﻓﹶﺄﹶﻓﹾﺘﻰ ﺍﻟﺴﻠﹶﻒ ﺃﹶﻥﹾ ﻳﺒﺎﻉ ﻣﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﻛﹸﺘﺐِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ .ﺫﹸﻛِﺮ ﺫﹶﻟِﻚ ﺑِﻤﻌﻨﺎﻩ ﻓِﻲ ﺍﻟﹾﻔﹶﺘﺎﻭﻯ ﺍﻟﻈﱠﻬِﲑِﻳﺔِ. ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ،ﺁﻳﺔ . ٤٢ : ٢١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻜﹶﻴﻒ ﻳﺮﺍﻡ ﺍﻟﹾﻮﺻﻮﻝﹸ ﺇِﻟﹶﻰ ﻋِﻠﹾﻢِ ﺍﻟﹾﺄﹸﺻﻮﻝِ ،ﺑِﻐﻴﺮِ ﺍﺗﺒﺎﻉِ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ؟ ! ﻭﻟﹶﻘﹶﺪ ﺃﹶﺣﺴﻦ ﺍﻟﹾﻘﹶﺎﺋِﻞﹸ: ـﺎ ـﺎ ﺍﻟﹾﻤﻐﺘ ـﺪِﻱ ﻟِﻴﻄﹾﻠﹸ ـﺐ ﻋِﻠﹾﻤـ ﺃﹶﻳ ﻬـ
ﻛﹸﻞﱡ ﻋِﻠﹾـﻢٍ ﻋﺒـﺪ ﻟِﻌِﻠﹾـﻢِ ﺍﻟﺮﺳـﻮﻝِ
ﺗﻄﹾﻠﹸﺐ ﺍﻟﹾﻔﹶـﺮﻉ ﻛﹶـﻲ ﺗـﺼﺤﺢ ﺃﹶﺻـﻠﹰﺎ
ﻛﹶﻴﻒ ﹶﺃﻏﹾﻔﹶ ﹾﻠﺖ ﻋِﻠﹾـﻢ ﺃﹶﺻـﻞِ ﺍﻟﹾﺄﹸﺻـﻮﻝِ
ﻭﻧﺒِﻴﻨﺎ
r
ﺃﹸﻭﺗِﻲ ﻓﹶﻮﺍﺗِﺢ ﺍﻟﹾﻜﹶﻠِﻢِ ﻭﺧﻮﺍﺗِﻤﻪ ﻭﺟﻮﺍﻣِﻌﻪ ،ﻓﹶﺒﻌِﺚﹶ ﺑِﺎﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟﹾﻜﹸﻠﱢﻴﺔِ ﻭﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺔِ
ﻭﺍﻷﺧﺮﻭِﻳﺔِ ﻋﻠﹶﻰ ﺃﹶﺗﻢ ﺍﻟﹾﻮﺟﻮﻩِ ،ﻭﻟﹶﻜِﻦ ﻛﹸﻠﱠﻤﺎ ﺍﺑﺘﺪﻉ ﺷﺨﺺ ﺑِﺪﻋﺔﹰ ﺍﺗﺴﻌﻮﺍ ﻓِﻲ ﺟﻮﺍﺑِﻬﺎ ،ﻓﹶﻠِﺬﹶﻟِﻚ ﺻﺎﺭ ﻛﹶﻠﹶﺎﻡ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻛﹶﺜِﲑﺍ ،ﻗﹶﻠِﻴﻞﹶ ﺍﻟﹾﺒﺮﻛﹶﺔِ ،ﺑِﺨِﻠﹶﺎﻑِ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺘﻘﹶﺪﻣِﲔ ،ﻓﹶﺈِﻧﻪ ﻗﹶﻠِﻴﻞﹲ ،ﻛﹶﺜِﲑ ﺍﻟﹾﺒﺮﻛﹶﺔِ ،ﻟﹶﺎ ﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﺿﻠﱠﺎﻝﹸ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ ﻭﺟﻬﻠﹶﺘﻬﻢ :ﺇِﻥﱠ ﻃﹶﺮِﻳﻘﹶﺔﹶ ﺍﻟﹾﻘﹶﻮﻡِ ﺃﹶﺳﻠﹶﻢ ،ﻭﺇِﻥﱠ ﻃﹶﺮِﻳﻘﹶﺘﻨﺎ ﺃﹶﺣﻜﹶﻢ ﻭﺃﹶﻋﻠﹶﻢ ! ﻭﻻ ﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﻣﻦ ﻟﹶﻢ ﻳﻘﹶﺪﺭﻫﻢ ﻣِﻦ ﺍﻟﹾﻤﻨﺘﺴِﺒِﲔ ﺇِﻟﹶﻰ ﺍﻟﹾﻔِﻘﹾﻪِ :ﺇِﻧﻬﻢ ﻟﹶﻢ ﻳﺘﻔﹶﺮﻏﹸﻮﺍ ﻟِﺎﺳﺘِﻨﺒﺎﻁِ ﺍﻟﻔﻘﻪ ﻭﺿﺒﻂِ ﻗﹶﻮﺍﻋِﺪِﻩِ ﻭﺃﹶﺣﻜﹶﺎﻣِﻪِ ﺍﺷﺘِﻐﺎﻟﹰﺎ ﻣِﻨﻬﻢ ﺑِﻐﻴﺮِﻩِ ! ﻭﺍﻟﹾﻤﺘﺄﹶﺧﺮﻭﻥﹶ ﺗﻔﹶﺮﻏﹸﻮﺍ ﻟِﺬﹶﻟِﻚ، ﻓﹶﻬﻢ ﺃﹶﻓﹾﻘﹶﻪ!! ﻓﹶﻜﹸﻞﱡ ﻫﺆﻟﹶﺎﺀِ ﻣﺤﺠﻮﺑﻮﻥﹶ ﻋﻦ ﻣﻌﺮِﻓﹶﺔِ ﻣﻘﹶﺎﺩِﻳﺮِ ﺍﻟﺴﻠﹶﻒِ ،ﻭﻋﻤﻖِ ﻋﻠﹸﻮﻣِﻬِﻢ ،ﻭﻗِﻠﱠﺔِ ﺗﻜﹶﻠﱡﻔِﻬِﻢ، ﻭﻛﹶﻤﺎﻝِ ﺑﺼﺎﺋِﺮِﻫِﻢ .ﻭﺗﺎﻟﻠﱠﻪِ ﻣﺎ ﺍﻣﺘﺎﺯ ﻋﻨﻬﻢ ﺍﻟﹾﻤﺘﺄﹶﺧﺮﻭﻥﹶ ﺇِﻟﱠﺎ ﺑِﺎﻟﺘﻜﹶﻠﱡﻒِ ﻭﺍﻟِﺎﺷﺘِﻐﺎﻝِ ﺑِﺎﻟﹾﺄﹶﻃﹾﺮﺍﻑِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﻫِﻤﺔﹸ ﺍﻟﹾﻘﹶﻮﻡِ ﻣﺮﺍﻋﺎﺓﹶ ﺃﹸﺻﻮﻟِﻬﺎ ،ﻭﺿﺒﻂﹶ ﻗﹶﻮﺍﻋِﺪِﻫﺎ ،ﻭﺷﺪ ﻣﻌﺎﻗِﺪِﻫﺎ ،ﻭﻫِﻤﻤﻬﻢ ﻣﺸﻤﺮﺓﹰ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻄﹶﺎﻟِﺐِ ﺍﻟﹾﻌﺎﻟِﻴﺔِ ﻓِﻲ ﻛﹸﻞﱢ ﺷﻲﺀٍ .ﻓﹶﺎﻟﹾﻤﺘﺄﹶﺧﺮﻭﻥﹶ ﻓِﻲ ﺷﺄﹾﻥٍ ،ﻭﺍﻟﹾﻘﹶﻮﻡ ﻓِﻲ ﺷﺄﹾﻥٍ ﺁﺧﺮ ،ﻭﻗﹶﺪ ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻟِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﺭﺍ. ﻭﻗﹶﺪ ﺷﺮﺡ ﻫﺬِﻩِ ﺍﻟﹾﻌﻘِﻴﺪﺓﹶ ﻏﹶﻴﺮ ﻭﺍﺣِﺪٍ ﻣِﻦ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ،ﻭﻟﹶﻜِﻦ ﺭﺃﹶﻳﺖ ﺑﻌﺾ ﺍﻟﺸﺎﺭِﺣِﲔ ﻗﹶﺪ ﺃﹶﺻﻐﻰ ﺇِﻟﹶﻰ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ ،ﻭﺍﺳﺘﻤﺪ ﻣِﻨﻬﻢ ،ﻭﺗﻜﹶﻠﱠﻢ ﺑِﻌِﺒﺎﺭﺍﺗِﻬِﻢ. ﻭﺍﻟﺴﻠﹶﻒ ﻟﹶﻢ ﻳﻜﹾﺮﻫﻮﺍ ﺍﻟﺘﻜﹶﻠﱡﻢ ﺑِﺎﻟﹾﺠﻮﻫﺮِ ﻭﺍﻟﹾﺠِﺴﻢِ ﻭﺍﻟﹾﻌﺮﺽِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ﻟِﻤﺠﺮﺩِ ﻛﹶﻮﻧِﻪِ ﺍﺻﻄِﻠﹶﺎﺣﺎ ﺟﺪِﻳﺪﺍ ﻋﻠﹶﻰ ﻣﻌﺎﻥٍ ﺻﺤِﻴﺤﺔٍ ،ﻛﹶﺎﻟِﺎﺻﻄِﻠﹶﺎﺡِ ﻋﻠﹶﻰ ﺃﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟﺼﺤِﻴﺤﺔِ ،ﻭﻟﹶﺎ ﻛﹶﺮِﻫﻮﺍ ﺃﹶﻳﻀﺎ ﺍﻟﺪﻟﹶﺎﻟﹶﺔﹶ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﻭﺍﻟﹾﻤﺤﺎﺟﺔِ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺒﺎﻃِﻞِ.
٢٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻞﹾ ﻛﹶﺮِﻫﻮﻩ ﻟِﺎﺷﺘِﻤﺎﻟِﻪِ ﻋﻠﹶﻰ ﺃﹸﻣﻮﺭٍ ﻛﹶﺎﺫِﺑﺔٍ ﻣﺨﺎﻟِﻔﹶﺔٍ ﻟِﻠﹾﺤﻖ ،ﻭﻣِﻦ ﺫﹶﻟِﻚ ﻣﺨﺎﻟﹶﻔﹶﺘﻬﺎ ﻟِﻠﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﻟِﻬﺬﹶﺍ ﻟﹶﺎ ﺗﺠِﺪ ﻋِﻨﺪ ﺃﹶﻫﻠِﻬﺎ ﻣِﻦ ﺍﻟﹾﻴﻘِﲔِ ﻭﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻣﺎ ﻋِﻨﺪ ﻋﻮﺍﻡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻓﹶﻀﻠﹰﺎ ﻋﻦ ﻋﻠﹶﻤﺎﺋِﻬِﻢ ،ﻭﻟِﺎﺷﺘِﻤﺎﻝِ ﻣﻘﹶﺪﻣﺎﺗِﻬِﻢ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﻭﺍﻟﹾﺒﺎﻃِﻞِ ،ﻛﹶﺜﹸﺮ ﺍﻟﻜﻼﻡ ،ﻭﺍﻧﺘﺸﺮ ﺍﻟﹾﻘِﻴﻞﹸ ﻭﺍﻟﹾﻘﹶﺎﻝﹸ، ﻭﺗﻮﻟﱠﺪ ﻟﹶﻬﻢ ﻋﻨﻬﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﺍﻟﹾﻤﺨﺎﻟِﻔﹶﺔِ ﻟِﻠﺸﺮﻉِ ﺍﻟﺼﺤِﻴﺢِ ﻭﺍﻟﹾﻌﻘﹾﻞِ ﺍﻟﺼﺮِﻳﺢِ ﻣﺎ ﻳﻀِﻴﻖ ﻋﻨﻪ ﺍﻟﹾﻤﺠﺎﻝﹸ .ﻭﺳﻴﺄﹾﺗِﻲ ﻟِﺬﹶﻟِﻚ ﺍﻟﻜﻼﻡ ﺯِﻳﺎﺩﺓﹸ ﺑﻴﺎﻥٍ ﻋِﻨﺪ ﻗﹶﻮﻟِﻪِ " :ﻓﹶﻤﻦ ﺭﺍﻡ ﻋِﻠﹾﻢ ﻣﺎ ﺣﻈِﺮ ﻋﻨﻪ ﻋِﻠﹾﻤﻪ." ﻭﻗﹶﺪ ﺃﹶﺣﺒﺒﺖ ﺃﹶﻥﹾ ﺃﹶﺷﺮﺣﻬﺎ ﺳﺎﻟِﻜﹰﺎ ﻃﹶﺮِﻳﻖ ﺍﻟﺴﻠﹶﻒِ ﻓِﻲ ﻋِﺒﺎﺭﺍﺗِﻬِﻢ ،ﻭﺃﹶﻧﺴﺞ ﻋﻠﹶﻰ ﻣِﻨﻮﺍﻟِﻬِﻢ ،ﻣﺘﻄﹶﻔﱢﻠﹰﺎ ﻋﻠﹶﻴﻬِﻢ ،ﻟﹶﻌﻠﱢﻲ ﺃﹶﻥﹾ ﺃﹸﻧﻈﹶﻢ ﻓِﻲ ﺳِﻠﹾﻜِﻬِﻢ ،ﻭﺃﹸﺩﺧﻞﹶ ﻓِﻲ ﻋِﺪﺍﺩِﻫِﻢ ،ﻭﺃﹸﺣﺸﺮ ﻓِﻲ ﺯﻣﺮﺗِﻬِﻢ}
4 tûüÅsÎ=»¢Á9$#ur Ïä!#y‰pk’¶9$#ur tûüÉ)ƒÏd‰Å_Á9$#ur z`¿ÍhŠÎ;¨Y9$# z`ÏiB NÍköŽn=tã ª!$# zNyè÷Rr& tûïÏ%©!$# yìtB
.(١) {ÇÏÒÈ $Z)ŠÏùu‘ y7Í´¯»s9'ré& z`Ý¡ymur ﻭﻟﹶﻤﺎ ﺭﺃﹶﻳﺖ ﺍﻟﻨﻔﹸﻮﺱ ﻣﺎﺋِﻠﹶﺔﹰ ﺇِﻟﹶﻰ ﺍﻟِﺎﺧﺘِﺼﺎﺭِ ،ﺁﺛﹶﺮﺗﻪ ﻋﻠﹶﻰ ﺍﻟﺘﻄﹾﻮِﻳﻞِ ﻭﺍﻟﹾﺈِﺳﻬﺎﺏِ ) .ﻭﻣﺎ ﺗﻮﻓِﻴﻘِﻲ ﺇِﻟﱠﺎ ﺑِﺎﻟﻠﱠﻪِ ﻋﻠﹶﻴﻪِ ﺗﻮﻛﱠﻠﹾﺖ ﻭﺇِﻟﹶﻴﻪِ ﺃﹸﻧِﻴﺐ .( ﻭﻫﻮ ﺣﺴﺒﻨﺎ ﻭﻧِﻌﻢ ﺍﻟﹾﻮﻛِﻴﻞﹸ. ﻗﹶﻮﻟﹸﻪ ) :ﻧﻘﹸﻮﻝﹸ ﻓِﻲ ﺗﻮﺣِﻴﺪِ ﺍﻟﻠﱠﻪِ ﻣﻌﺘﻘِﺪِﻳﻦ ﺑِﺘﻮﻓِﻴﻖِ ﺍﻟﻠﱠﻪِ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻭﺍﺣِﺪ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ.( ﺵ :ﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﺘﻮﺣِﻴﺪ ﺃﹶﻭﻝﹸ ﺩﻋﻮﺓِ ﺍﻟﺮﺳﻞِ ،ﻭﺃﹶﻭﻝﹸ ﻣﻨﺎﺯِﻝِ ﺍﻟﻄﱠﺮِﻳﻖِ ،ﻭﺃﹶﻭﻝﹸ ﻣﻘﹶﺎﻡٍ ﻳﻘﹸﻮﻡ ﻓِﻴﻪِ ﺍﻟﺴﺎﻟِﻚ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
©!$# (#r߉ç7ôã$# ÉQöqs)»tƒ tA$s)sù ¾ÏmÏBöqs% 4’n<Î) %·nqçR $uZù=y™ö‘r& ô‰s)s9
(٢) {ÿ¼çnçŽö•xî >m»s9Î) ô`ÏiB Nä3s9 $tBﻭﻗﹶﺎﻝﹶ ﻫﻮﺩ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻟِﻘﹶﻮﻣِﻪِ} : )ÿ¼çnçŽö•xî >m»s9Î ¼çnçŽö•xî
({
ﻭﻗﹶﺎﻝﹶ ﺻﺎﻟِﺢ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻟِﻘﹶﻮﻣِﻪِ} :
{4
)(٣
)(٤
ﻭ ﻗﹶﺎﻝﹶ ﺷﻌﻴ ﺐ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻟِﻘﹶﻮﻣِﻪِ} :
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٦٩ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ،ﺁﻳﺔ . ٥٩ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٦٥ : ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ،ﺁﻳﺔ . ٧٣ : ٢٣
ô`ÏiB /ä3s9 $tB ©!$# (#r߉ç7ôã$#
>m»s9Î) ô`ÏiB Nà6 s9 $tB ©!$# (#r߉ç7ôã$#
>m»s9Î) ô`Ïi B Nà6 s9 $tB ©!$# (#rß ‰ç7ôã $#
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ¼çnçŽ ö•x î
({
)(١
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
|Nqäó»©Ü9$# (#qç7 Ï^tG ô_$# ur
({
)(٢
©!$# (# r߉ ç6ôã $# Âc r& »wqß™ §‘ 7p¨ Bé & Èe@à 2 ’Îû $uZ÷Wyè t/ ô‰s) s9ur
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ûÓÇrqçR žwÎ) @Aqß™§‘ `ÏB š•Î=ö6s% `ÏB $uZù=y™ö‘r& !$tBur
).(٣) {ÇËÎÈ Èbr߉ç7ôã$$sù O$tRr& HwÎ) tm»s9Î) Iw ¼çm¯Rr& Ïmø‹s9Î
ﻭﻗﹶﺎﻝﹶ } rﺃﹸﻣِﺮﺕ ﺃﹶﻥﹾ ﺃﹸﻗﹶﺎﺗِﻞﹶ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﺸﻬﺪﻭﺍ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ
ﺍﻟﻠﱠﻪِ{ ) .(٤ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﺼﺤِﻴﺢ ﺃﹶﻥﱠ ﺃﹶﻭﻝﹶ ﻭﺍﺟِﺐٍ ﻳﺠِﺐ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻜﹶﻠﱠﻒِ ﺷﻬﺎﺩﺓﹸ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻟﹶﺎ ﺍﻟﻨﻈﹶﺮ ،ﻭﻟﹶﺎ ﺍﻟﹾﻘﹶﺼﺪ ﺇِﻟﹶﻰ ﺍﻟﻨﻈﹶﺮِ ،ﻭﻟﹶﺎ ﺍﻟﺸﻚ ،ﻛﹶﻤﺎ ﻫِﻲ ﺃﹶﻗﹾﻮﺍﻝﹲ ﻟِﺄﹶﺭﺑﺎﺏِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ. ﺑﻞﹾ ﺃﹶﺋِﻤﺔﹸ ﺍﻟﺴﻠﹶﻒِ ﻛﹸﻠﱡﻬﻢ ﻣﺘﻔِﻘﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺃﹶﻭﻝﹶ ﻣﺎ ﻳﺆﻣﺮ ﺑِﻪِ ﺍﻟﹾﻌﺒﺪ ﺍﻟﺸﻬﺎﺩﺗﺎﻥِ ،ﻭﻣﺘﻔِﻘﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﻦ ﻓﹶﻌﻞﹶ ﺫﹶﻟِﻚ ﻗﹶﺒﻞﹶ ﺍﻟﹾﺒﻠﹸﻮﻍِ ﻟﹶﻢ ﻳﺆﻣﺮ ﺑِﺘﺠﺪِﻳﺪِ ﺫﹶﻟِﻚ ﻋﻘِﻴﺐ ﺑﻠﹸﻮﻏِﻪِ ،ﺑﻞﹾ ﻳﺆﻣﺮ ﺑِﺎﻟﻄﱠﻬﺎﺭﺓِ ﻭﺍﻟﺼﻠﹶﺎﺓِ ﺇِﺫﹶﺍ ﺑﻠﹶﻎﹶ ﺃﹶﻭ ﻣﻴﺰ ﻋِﻨﺪ ﻣﻦ ﻳﺮﻯ ﺫﹶﻟِﻚ ،ﻭﻟﹶﻢ ﻳﻮﺟِﺐ ﺃﹶﺣﺪ ﻣِﻨﻬﻢ ﻋﻠﹶﻰ ﻭﻟِﻴﻪِ ﺃﹶﻥﹾ ﻳﺨﺎﻃِﺒﻪ ﺣِﻴﻨﺌِﺬٍ ﺑِﺘﺠﺪِﻳﺪِ ﺍﻟﺸﻬﺎﺩﺗﻴﻦِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﻗﹾﺮﺍﺭ ﺑِﺎﻟﺸﻬﺎﺩﺗﻴﻦِ ﻭﺍﺟِﺒﺎ ﺑِﺎﺗﻔﹶﺎﻕِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،ﻭﻭﺟﻮﺑﻪ ﻳﺴﺒِﻖ ﻭﺟﻮﺏ ﺍﻟﺼﻠﹶﺎﺓِ ،ﻟﹶﻜِﻦ ﻫﻮ ﺃﹶﺩﻯ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺍﺟِﺐ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ. ﻭﻫﻨﺎ ﻣﺴﺎﺋِﻞﹸ ﺗﻜﹶﻠﱠﻢ ﻓِﻴﻬﺎ ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀُ؛ ﻛﹶﻤﻦ ﺻﻠﱠﻰ ﻭﻟﹶﻢ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﺎﻟﺸﻬﺎﺩﺗﻴﻦِ ،ﺃﹶﻭ ﺃﹶﺗﻰ ﺑِﻐﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺧﺼﺎﺋِﺺِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﻟﹶﻢ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻬﺎ -ﻫﻞﹾ ﻳﺼِﲑ ﻣﺴﻠِﻤﺎ ﺃﹶﻡ ﻟﹶﺎ ؟ ﻓﹶﺎﻟﺼﺤِﻴﺢ ﺃﹶﻧﻪ ﻳﺼِﲑ ﻣﺴﻠِﻤﺎ ﺑِﻜﹸﻞﱢ ﻣﺎ ﻫﻮ ﻣِﻦ ﺧﺼﺎﺋِﺺِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ .ﻓﹶﺎﻟﺘﻮﺣِﻴﺪ ﺃﹶﻭﻝﹸ ﻣﺎ ﻳﺪﺧِﻞﹸ ﻓِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﺁﺧِﺮ ﻣﺎ ﻳﺨﺮﺝ ﺑِﻪِ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ
r
}ﻣﻦ ﻛﹶﺎﻥﹶ ﺁﺧِﺮ ﻛﹶﻠﹶﺎﻣِﻪِ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﺩﺧﻞﹶ
ﺍﻟﹾﺠﻨﺔﹶ{ ) .(٥ﻭﻫﻮ ﺃﹶﻭﻝﹸ ﻭﺍﺟِﺐٍ ﻭﺁﺧِﺮ ﻭﺍﺟِﺐٍ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ،ﺁﻳﺔ . ٨٥ : ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ،ﺁﻳﺔ . ٣٦ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﺁﻳﺔ . ٢٥ : ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٢٥ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ). (٢٢ ) (5ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ) ، (٣١١٦ﺃﲪﺪ ). (٢٣٣/٥ ٢٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺎﻟﺘﻮﺣِﻴﺪ ﺃﹶﻭﻝﹸ ﺍﻟﹾﺄﹶﻣﺮِ ﻭﺁﺧِﺮﻩ ،ﺃﹶﻋﻨِﻲ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ. ﻓﺈﻥ ﺍﻟﺘﻮﺣِﻴﺪ ﻳﺘﻀﻤﻦ ﺛﹶﻠﹶﺎﺛﹶﺔﹶ ﺃﹶﻧﻮﺍﻉٍ: ﺃﹶﺣﺪﻫﺎ :ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺍﻟﺼﻔﹶﺎﺕِ .ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺗﻮﺣِﻴﺪ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﻭﺑﻴﺎﻥﹸ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﺧﺎﻟِﻖ ﻛﹸﻞﱢ ﺷﻲﺀٍ .ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ،ﻭﻫﻮ ﺍﺳﺘِﺤﻘﹶﺎﻗﹸﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﺃﹶﻥﹾ ﻳﻌﺒﺪ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ. ﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﻭﻝﹸ :ﻓﹶﺈِﻥﱠ ﻧﻔﹶﺎﺓﹶ ﺍﻟﺼﻔﹶﺎﺕِ ﺃﹶﺩﺧﻠﹸﻮﺍ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﻛﹶﺎﻟﹾﺠﻬﻢِ ﺑﻦِ ﺻﻔﹾﻮﺍﻥﹶ ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻪ ،ﻓﹶﺈِﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺼﻔﹶﺎﺕِ ﻳﺴﺘﻠﹾﺰِﻡ ﺗﻌﺪﺩ ﺍﻟﹾﻮﺍﺟِﺐِ ! ﻭﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻣﻌﻠﹸﻮﻡ ﺍﻟﹾﻔﹶﺴﺎﺩِ ﺑِﺎﻟﻀﺮﻭﺭﺓِ ،ﻓﹶﺈِﻥﱠ ﺇِﺛﹾﺒﺎﺕ ﺫﹶﺍﺕٍ ﻣﺠﺮﺩﺓٍ ﻋﻦ ﺟﻤِﻴﻊِ ﺍﻟﺼﻔﹶﺎﺕِ ﻟﹶﺎ ﻳﺘﺼﻮﺭ ﻟﹶﻬﺎ ﻭﺟﻮﺩ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ،ﻭﺇِﻧﻤﺎ ﺍﻟﺬﱢﻫﻦ ﻗﹶﺪ ﻳﻔﹾﺮِﺽ ﺍﻟﹾﻤﺤﺎﻝﹶ ﻭﻳﺘﺨﻴﻠﹸﻪ ،ﻭﻫﺬﹶﺍ ﻏﹶﺎﻳﺔﹸ ﺍﻟﺘﻌﻄِﻴﻞِ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻗﹶﺪ ﺃﹶﻓﹾﻀﻰ ﺑِﻘﹶﻮﻡٍ ﺇِﻟﹶﻰ ﺍﻟﹾﻘﹶﻮﻝِ ﺑِﺎﻟﹾﺤﻠﹸﻮﻝِ ﻭﺍﻟِﺎﺗﺤﺎﺩِ ،ﻭﻫﻮ ﺃﹶﻗﹾﺒﺢ ﻣِﻦ ﻛﹸﻔﹾﺮِ ﺍﻟﻨﺼﺎﺭﻯ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺼﺎﺭﻯ ﺧﺼﻮﻩ ﺑِﺎﻟﹾﻤﺴِﻴﺢِ ،ﻭﻫﺆﻟﹶﺎﺀِ ﻋﻤﻮﺍ ﺟﻤِﻴﻊ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ. ﻭﻣِﻦ ﻓﹸﺮﻭﻉِ ﻫﺬﹶﺍ ﺍﻟﺘﻮﺣِﻴﺪِ :ﺃﹶﻥﱠ ﻓِﺮﻋﻮﻥﹶ ﻭﻗﹶﻮﻣﻪ ﻛﹶﺎﻣِﻠﹸﻮ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻋﺎﺭِﻓﹸﻮﻥﹶ ﺑِﺎﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ! ﻭﻣِﻦ ﻓﹸﺮﻭﻋِﻪِ :ﺃﹶﻥﱠ ﻋﺒﺎﺩ ﺍﻟﹾﺄﹶﺻﻨﺎﻡِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﻭﺍﻟﺼﻮﺍﺏِ ،ﻭﺃﹶﻧﻬﻢ ﺇِﻧﻤﺎ ﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻏﹶﻴﺮﻩ! ﻭﻣِﻦ ﻓﹸﺮﻭﻋِﻪِ :ﺃﹶﻧﻪ ﻟﹶﺎ ﻓﹶﺮﻕ ﻓِﻲ ﺍﻟﺘﺤﺮِﱘِ ﻭﺍﻟﺘﺤﻠِﻴﻞِ ﺑﻴﻦ ﺍﻟﹾﺄﹸﻡ ﻭﺍﻟﹾﺄﹸﺧﺖِ ﻭﺍﻟﹾﺄﹶﺟﻨﺒِﻴﺔِ ،ﻭﻟﹶﺎ ﻓﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﻤﺎﺀِ ﻭﺍﻟﹾﺨﻤﺮِ ﻭﺍﻟﺰﻧﻰ ﻭﺍﻟﻨﻜﹶﺎﺡِ ،ﺍﻟﹾﻜﹸﻞﱡ ﻣِﻦ ﻋﻴﻦٍ ﻭﺍﺣِﺪﺓٍ ،ﻟﹶﺎ ﺑﻞﹾ ﻫﻮ ﺍﻟﹾﻌﻴﻦ ﺍﻟﹾﻮﺍﺣِﺪﺓﹸ. ﻭﻣِﻦ ﻓﹸﺮﻭﻋِﻪِ :ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﺿﻴﻘﹸﻮﺍ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ. ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ. ﻭﺃﹶﻣﺎ ﺍﻟﺜﱠﺎﻧِﻲ :ﻭﻫﻮ ﺗﻮﺣِﻴﺪ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﻛﹶﺎﻟﹾﺈِﻗﹾﺮﺍﺭِ ﺑِﺄﹶﻧﻪ ﺧﺎﻟِﻖ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﺃﹶﻧﻪ ﻟﹶﻴﺲ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ﺻﺎﻧِﻌﺎﻥِ ﻣﺘﻜﹶﺎﻓِﺌﹶﺎﻥِ ﻓِﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﻭﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ،ﻭﻫﺬﹶﺍ ﺍﻟﺘﻮﺣِﻴﺪ ﺣﻖ ﻟﹶﺎ ﺭﻳﺐ ﻓِﻴﻪِ ،ﻭﻫﻮ ﺍﻟﹾﻐﺎﻳﺔﹸ ﻋِﻨﺪ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻨﻈﹶﺮِ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﻃﹶﺎﺋِﻔﹶﺔٍ ﻣِﻦ ﺍﻟﺼﻮﻓِﻴﺔِ .ﻭﻫﺬﹶﺍ ﺍﻟﺘﻮﺣِﻴﺪ ﻟﹶﻢ ﻳﺬﹾﻫﺐ ﺇِﻟﹶﻰ ﻧﻘِﻴﻀِﻪِ ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻣﻌﺮﻭﻓﹶﺔﹲ ﻣِﻦ ﺑﻨِﻲ ﺁﺩﻡ ،ﺑﻞِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ ﻣﻔﹾﻄﹸﻮﺭﺓﹲ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﻗﹾﺮﺍﺭِ ﺑِﻪِ ﺃﹶﻋﻈﹶﻢ ﻣِﻦ ﻛﹶﻮﻧِﻬﺎ ﻣﻔﹾﻄﹸﻮﺭﺓﹰ
٢٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﹶﻰ ﺍﻟﹾﺈِﻗﹾﺮﺍﺭِ ﺑِﻐﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﻤﻮﺟﻮﺩﺍﺕِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻟﹶﺖِ ﺍﻟﺮﺳﻞﹸ ﻓِﻴﻤﺎ ﺣﻜﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ} :
* ôMs9$s%
‘.(١) {( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Ì•ÏÛ$sù A7x© «!$# ’Îûr& óOßgè=ß™â ﻭﺃﹶﺷﻬﺮ ﻣﻦ ﻋﺮِﻑ ﺗﺠﺎﻫﻠﹸﻪ ﻭﺗﻈﹶﺎﻫﺮﻩ ﺑِﺈِﻧﻜﹶﺎﺭِ ﺍﻟﺼﺎﻧِﻊِ :ﻓِﺮﻋﻮﻥﹸ ،ﻭﻗﹶﺪ ﻛﹶﺎﻥﹶ ﻣﺴﺘﻴﻘِﻨﺎ ﺑِﻪِ ﻓِﻲ ﺍﻟﹾﺒﺎﻃِﻦِ، ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻣﻮﺳﻰ.(٢) {t•Í¬!$|Át/ ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# •>u‘ žwÎ) ÏäIwàs¯»yd tAt“Rr& !$tB |M÷HÍ>tã ô‰s)s9 } : ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻋﻨﻪ ﻭﻋﻦ ﻗﹶﻮﻣِﻪِ} :
$VJù=àß öNåkߦàÿRr& !$yg÷FoYs)ø‹oKó™$#ur $pkÍ5 (#r߉ysy_ur
.(٣) {4 #vqè=ãæur
ﻭﻟِﻬﺬﹶﺍ ] ﳌﺎ [ ﻗﹶﺎﻝﹶ :ﻭﻣﺎ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ؟ ﻋﻠﹶﻰ ﻭﺟﻪِ ﺍﻟﹾﺈِﻧﻜﹶﺎﺭِ ﻟﹶﻪ ﺗﺠﺎﻫﻞﹶ ﺍﻟﹾﻌﺎﺭِﻑِ -ﻗﹶﺎﻝﹶ ﻟﹶﻪ ﻣﻮﺳﻰ} :
‘Ÿwr& ÿ¼çms9öqym ô`yJÏ9 tA$s% ÇËÍÈ tûüÏZÏ%q•B LäêZä. bÎ) ( !$yJßgoYøŠt/ $tBur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# •>u
@óOä3ö‹s9Î) Ÿ@Å™ö‘é& ü“Ï%©!$# ãNä3s9qß™u‘ ¨bÎ) tA$s% ÇËÏÈ tûüÏ9¨rF{$# ãNä3ͬ!$t/#uä •>u‘ur ö/ä3š/u‘ tA$s% ÇËÎÈ tbqãèÉKtGó¡n
.(٤) {ÇËÑÈ tbqè=É)÷ès? ÷LäêZä. bÎ) ( !$yJåks]øŠt/ $tBur É>Ì•øóyJø9$#ur É-ÎŽô³yJø9$# •>u‘ tA$s% ÇËÐÈ ×bqãZôfyJs9 ﻭﻗﹶﺪ ﺯﻋﻢ ﻃﹶﺎﺋِﻔﹶﺔﹲ ﺃﹶﻥﱠ ﻓِﺮﻋﻮﻥﹶ ﺳﺄﹶﻝﹶ ﻣﻮﺳﻰ ﻣﺴﺘﻔﹾﻬِﻤﺎ ﻋﻦِ ﺍﻟﹾﻤﺎﻫِﻴﺔِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻤﺴﺌﻮﻝﹶ ﻋﻨﻪ ﻟﹶﻤﺎ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟﹶﻪ ﻣﺎﻫِﻴﺔﹲ ،ﻋﺠﺰ ﻣﻮﺳﻰ ﻋﻦِ ﺍﻟﹾﺠﻮﺍﺏِ ! ﻭﻫﺬﹶﺍ ﻏﹶﻠﹶﻂﹲ .ﻭﺇِﻧﻤﺎ ﻫﺬﹶﺍ ﺍﺳﺘِﻔﹾﻬﺎﻡ ﺇِﻧﻜﹶﺎﺭٍ ﻭﺟﺤﺪٍ ،ﻛﹶﻤﺎ ﺩﻝﱠ ﺳﺎﺋِﺮ ﺁﻳﺎﺕِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻓِﺮﻋﻮﻥﹶ ﻛﹶﺎﻥﹶ ﺟﺎﺣِﺪﺍ ﻟِﻠﱠﻪِ ،ﻧﺎﻓِﻴﺎ ﻟﹶﻪ ،ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺜﹾﺒِﺘﺎ ﻟﹶﻪ ﻃﹶﺎﻟِﺒﺎ ﻟِﻠﹾﻌِﻠﹾﻢِ ﺑِﻤﺎﻫِﻴﺘِﻪِ .ﻓﹶﻠِﻬﺬﹶﺍ ﺑﻴﻦ ﻟﹶﻬﻢ ﻣﻮﺳﻰ ﺃﹶﻧﻪ ﻣﻌﺮﻭﻑ ،ﻭﺃﹶﻥﱠ ﺁﻳﺎﺗِﻪِ ﻭﺩﻟﹶﺎﺋِﻞﹶ ﺭﺑﻮﺑِﻴﺘِﻪِ ﺃﹶﻇﹾﻬﺮ ﻭﺃﹶﺷﻬﺮ ﻣِﻦ ﺃﹶﻥﹾ ﻳﺴﺄﹶﻝﹶ ﻋﻨﻪ ﺑِﻤﺎ ﻫﻮ ؟ ﺑﻞﹾ ] ﺇﻧﻪ [ ﺃﹶﻋﺮﻑ ﻭﺃﹶﻇﹾﻬﺮ ﻭﺃﹶﺑﻴﻦ ﻣِﻦ ﺃﹶﻥﹾ ﻳﺠﻬﻞﹶ، ﺑﻞﹾ ﻣﻌﺮِﻓﹶﺘﻪ ﻣﺴﺘﻘِﺮﺓﹲ ﻓِﻲ ﺍﻟﹾﻔِﻄﹶﺮِ ﺃﹶﻋﻈﹶﻢ ﻣِﻦ ﻣﻌﺮِﻓﹶﺔِ ﻛﹸﻞﱢ ﻣﻌﺮﻭﻑٍ. ﻭﻟﹶﻢ ﻳﻌﺮﻑ ﻋﻦ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﻄﱠﻮﺍﺋِﻒِ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﹾﻌﺎﻟﹶﻢ ﻟﹶﻪ ﺻﺎﻧِﻌﺎﻥِ ﻣﺘﻤﺎﺛِﻠﹶﺎﻥِ ﻓِﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﻭﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ.
) (1ﺳﻮﺭﺓ ﺇِﺑﺮﺍﻫِﻴﻢ ﺁﻳﺔ . ١٠ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ١٠٢ : ) (3ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ . ١٤ : ) (4ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀِ ﺍﻵﻳﺎﺕ . ٢٨-٢٤ : ٢٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺈِﻥﱠ ﺍﻟﺜﱠﻨﻮِﻳﺔﹶ ﻣِﻦ ﺍﻟﹾﻤﺠﻮﺱِ ،ﻭﺍﻟﹾﻤﺎﻧﻮِﻳﺔﹶ ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ ﺑِﺎﻟﹾﺄﹶﺻﻠﹶﻴﻦِ ﺍﻟﻨﻮﺭِ ﻭﺍﻟﻈﱡﻠﹾﻤﺔِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻌﺎﻟﹶﻢ ﺻﺪﺭ ﻋﻨﻬﻤﺎ :-ﻣﺘﻔِﻘﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻨﻮﺭ ﺧﻴﺮ ﻣِﻦ ﺍﻟﻈﱡﻠﹾﻤﺔِ ،ﻭﻫﻮ ﺍﻟﹾﺈِﻟﹶﻪ ﺍﻟﹾﻤﺤﻤﻮﺩ ،ﻭﺃﹶﻥﱠ ﺍﻟﻈﱡﻠﹾﻤﺔﹶ ﺷِﺮﻳﺮﺓﹲ ﻣﺬﹾﻣﻮﻣﺔﹲ ،ﻭﻫﻢ ﻣﺘﻨﺎﺯِﻋﻮﻥﹶ ﻓِﻲ ﺍﻟﻈﱡﻠﹾﻤﺔِ ،ﻫﻞﹾ ﻫِﻲ ﻗﹶﺪِﳝﺔﹲ ﺃﹶﻭ ﻣﺤﺪﺛﹶﺔﹲ ؟ ﻓﹶﻠﹶﻢ ﻳﺜﹾﺒِﺘﻮﺍ ﺭﺑﻴﻦِ ﻣﺘﻤﺎﺛِﻠﹶﻴﻦِ. ﻭﺃﹶﻣﺎ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﹾﻘﹶﺎﺋِﻠﹸﻮﻥﹶ ﺑِﺎﻟﺘﺜﹾﻠِﻴﺚِ ،ﻓﹶﺈِﻧﻬﻢ ﻟﹶﻢ ﻳﺜﹾﺒِﺘﻮﺍ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ﺛﹶﻠﹶﺎﺛﹶﺔﹶ ﺃﹶﺭﺑﺎﺏٍ ﻳﻨﻔﹶﺼِﻞﹸ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾٍ ،ﺑﻞﹾ ﻣﺘﻔِﻘﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺻﺎﻧِﻊ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻭﺍﺣِﺪ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺑِﺎﺳﻢِ ﺍﻟﹾﺄﹶﺏِ ﻭﺍﻟِﺎﺑﻦِ ﻭﺭﻭﺡِ ﺍﻟﹾﻘﹸﺪﺱِ ﺇِﻟﹶﻪ ﻭﺍﺣِﺪ .ﻭﻗﹶﻮﻟﹸﻬﻢ ﻓِﻲ ﺍﻟﺘﺜﹾﻠِﻴﺚِ ﻣﺘﻨﺎﻗِﺾ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ،ﻭﻗﹶﻮﻟﹸﻬﻢ ﻓِﻲ ﺍﻟﹾﺤﻠﹸﻮﻝِ ﺃﹶﻓﹾﺴﺪ ﻣِﻨﻪ .ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻣﻀﻄﹶﺮِﺑِﲔ ﻓِﻲ ﻓﹶﻬﻤِﻪِ ،ﻭﻓِﻲ ﺍﻟﺘﻌﺒِﲑِ ﻋﻨﻪ ،ﻟﹶﺎ ﻳﻜﹶﺎﺩ ﻭﺍﺣِﺪ ﻣِﻨﻬﻢ ﻳﻌﺒﺮ ﻋﻨﻪ ﺑِﻤﻌﻨﻰ ﻣﻌﻘﹸﻮﻝٍ، ﻭﻟﹶﺎ ﻳﻜﹶﺎﺩ ﺍﺛﹾﻨﺎﻥِ ﻳﺘﻔِﻘﹶﺎﻥِ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﻭﺍﺣِﺪٍ ،ﻓﹶﺈِﻧﻬﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻫﻮ ﻭﺍﺣِﺪ ﺑِﺎﻟﺬﱠﺍﺕِ ،ﺛﹶﻠﹶﺎﺛﹶﺔﹲ ﺑِﺎﻟﹾﺄﹸﻗﹾﻨﻮﻡِ ! ﻭﺍﻟﹾﺄﹶﻗﹶﺎﻧِﻴﻢ ﻳﻔﹶﺴﺮﻭﻧﻬﺎ ﺗﺎﺭﺓﹰ ﺑِﺎﻟﹾﺨﻮﺍﺹ ،ﻭﺗﺎﺭﺓﹰ ﺑِﺎﻟﺼﻔﹶﺎﺕِ ،ﻭﺗﺎﺭﺓﹰ ﺑِﺎﻟﹾﺄﹶﺷﺨﺎﺹِ .ﻭﻗﹶﺪ ﻓﹶﻄﹶﺮ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻌِﺒﺎﺩ ﻋﻠﹶﻰ ﻓﹶﺴﺎﺩِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﺑﻌﺪ ﺍﻟﺘﺼﻮﺭِ ﺍﻟﺘﺎﻡ .ﻭﺑﺎﻟﹾﺠﻤﻠﹶﺔِ ﻓﹶﻬﻢ ﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺑِﺈِﺛﹾﺒﺎﺕِ ﺧﺎﻟِﻘﹶﻴﻦِ ﻣﺘﻤﺎﺛِﻠﹶﻴﻦِ. ﻭﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﻫﻨﺎ :ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﻓِﻲ ﺍﻟﻄﱠﻮﺍﺋِﻒِ ﻣﻦ ﻳﺜﹾﺒِﺖ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ﺻﺎﻧِﻌﻴﻦِ ﻣﺘﻤﺎﺛِﻠﹶﻴﻦِ ،ﻣﻊ ﺃﹶﻥﱠ ﻛﹶﺜِﲑﺍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﻨﻈﹶﺮِ ﻭﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔِ ﺗﻌِﺒﻮﺍ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻄﹾﻠﹸﻮﺏِ ﻭﺗﻘﹾﺮِﻳﺮِﻩِ ،ﻭﻣِﻨﻬﻢ ﻣﻦِ ﺍﻋﺘﺮﻑ ﺑِﺎﻟﹾﻌﺠﺰِ ﻋﻦ ﺗﻘﹾﺮِﻳﺮِ ﻫﺬﹶﺍ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ،ﻭﺯﻋﻢ ﺃﹶﻧﻪ ﻳﺘﻠﹶﻘﱠﻰ ) (١ﻣِﻦ ﺍﻟﺴﻤﻊِ. ﻭﺍﻟﹾﻤﺸﻬﻮﺭ ﻋِﻨﺪ ﺃﹶﻫﻞِ ﺍﻟﻨﻈﹶﺮِ ﺇِﺛﹾﺒﺎﺗﻪ ﺑِﺪﻟِﻴﻞِ ﺍﻟﺘﻤﺎﻧﻊِ ،ﻭﻫﻮ :ﺃﹶﻧﻪ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ﺻﺎﻧِﻌﺎﻥِ ﻓﹶﻌِﻨﺪ ﺍﺧﺘِﻠﹶﺎﻓِﻬِﻤﺎ ﻣِﺜﹾﻞﹶ ﺃﹶﻥﹾ ﻳﺮِﻳﺪ ﺃﹶﺣﺪﻫﻤﺎ ﺗﺤﺮِﻳﻚ ﺟِﺴﻢٍ ﻭﺁﺧﺮ ﺗﺴﻜِﻴﻨﻪ ،ﺃﹶﻭ ﻳﺮِﻳﺪ ﺃﹶﺣﺪﻫﻤﺎ ﺇِﺣﻴﺎﺀَﻩ ﻭﺍﻟﹾﺂﺧﺮ ﺇِﻣﺎﺗﺘﻪ :ﻓﹶﺈِﻣﺎ ﺃﹶﻥﹾ ﻳﺤﺼﻞﹶ ﻣﺮﺍﺩﻫﻤﺎ ،ﺃﹶﻭ ﻣﺮﺍﺩ ﺃﹶﺣﺪِﻫِﻤﺎ ،ﺃﹶﻭ ﻟﹶﺎ ﻳﺤﺼﻞﹸ ﻣﺮﺍﺩ ﻭﺍﺣِﺪٍ ﻣِﻨﻬﻤﺎ. ﻭﺍﻟﹾﺄﹶﻭﻝﹸ ﻣﻤﺘﻨﻊ؛ ﻟِﺄﹶﻧﻪ ﻳﺴﺘﻠﹾﺰِﻡ ﺍﻟﹾﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻀﺪﻳﻦِ ،ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ ﻣﻤﺘﻨﻊ؛ ﻟِﺄﹶﻧﻪ ﻳﻠﹾﺰﻡ ﺧﻠﹸﻮ ﺍﻟﹾﺠِﺴﻢِ ﻋﻦِ ﺍﻟﹾﺤﺮﻛﹶﺔِ ﻭﺍﻟﺴﻜﹸﻮﻥِ ،ﻭﻫﻮ ﻣﻤﺘﻨﻊ ،ﻭﻳﺴﺘﻠﹾﺰِﻡ ﺃﹶﻳﻀﺎ ﻋﺠﺰ ﻛﹸﻞﱟ ﻣِﻨﻬﻤﺎ ،ﻭﺍﻟﹾﻌﺎﺟِﺰ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﹶﻬﺎ، ﻭﺇِﺫﹶﺍ ﺣﺼﻞﹶ ﻣﺮﺍﺩ ﺃﹶﺣﺪِﻫِﻤﺎ ﺩﻭﻥﹶ ﺍﻟﹾﺂﺧﺮِ ،ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﺈِﻟﹶﻪ ﺍﻟﹾﻘﹶﺎﺩِﺭ ،ﻭﺍﻟﹾﺂﺧﺮ ﻋﺎﺟِﺰﺍ ﻟﹶﺎ ﻳﺼﻠﹸﺢ ﻟِﻠﹾﺈِﻟﹶﻬِﻴﺔِ ،ﻭﺗﻤﺎﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﺻﻞِ ﻣﻌﺮﻭﻑ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ.
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻳﻠﺘﻘﻲ " . ٢٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻛﹶﺜِﲑ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻨﻈﹶﺮِ ﻳﺰﻋﻤﻮﻥﹶ ﺃﹶﻥﱠ ﺩﻟِﻴﻞﹶ ﺍﻟﺘﻤﺎﻧﻊِ ﻫﻮ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
!$yJÍkŽÏù tb%x. öqs9
(١) {4 $s?y‰|¡xÿs9 ª!$# žwÎ) îpolÎ;#uä؛ ﻟِﺎﻋﺘِﻘﹶﺎﺩِﻫِﻢ ﺃﹶﻥﱠ ﺗﻮﺣِﻴﺪ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﺍﻟﱠﺬِﻱ ﻗﹶﺮﺭﻭﻩ ﻫﻮ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ﺍﻟﱠﺬِﻱ ﺑﻴﻨﻪ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ،ﻭﺩﻋﺖ ﺇِﻟﹶﻴﻪِ ﺍﻟﺮﺳﻞﹸ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﻟﹶﻴﺲ ﺍﻟﹾﺄﹶﻣﺮ ﻛﹶﺬﹶﻟِﻚ ،ﺑﻞِ ﺍﻟﺘﻮﺣِﻴﺪ ﺍﻟﱠﺬِﻱ ﺩﻋﺖ ﺇِﻟﹶﻴﻪِ ﺍﻟﺮﺳﻞﹸ ،ﻭﻧﺰﻟﹶﺖ ﺑِﻪِ ﺍﻟﹾﻜﹸﺘﺐ ،ﻫﻮ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ﺍﻟﹾﻤﺘﻀﻤﻦ ﺗﻮﺣِﻴﺪ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﻭﻫﻮ ﻋِﺒﺎﺩﺓﹸ ﺍﻟﻠﱠﻪِ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﻣِﻦ ﺍﻟﹾﻌﺮﺏِ ﻛﹶﺎﻧﻮﺍ ﻳﻘِﺮﻭﻥﹶ ﺑِﺘﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ، ﻭﺃﹶﻥﱠ ﺧﺎﻟِﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻭﺍﺣِﺪ ،ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ ﺗﻌﺎﻟﹶﻰ ﻋﻨﻬﻢ ﺑِﻘﹶﻮﻟِﻪِ} : {ª!$# £`ä9qà)u‹s9 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y
} .(٢) {4
ô`¨B NßgtFø9r'y™ ûÈõs9ur
óOçFZà2 bÎ) !$ygŠÏù `tBur ÞÚö‘F{$# Ç`yJÏj9 @è%
?.(٣) {ÇÑÎÈ šcrã•©.x‹s? Ÿxsùr& ö@è% 4 ¬! tbqä9qà)u‹y™ ÇÑÍÈ šcqßJn=÷ès ﻭﻣِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﻛﹶﺜِﲑ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻭﻟﹶﻢ ﻳﻜﹸﻮﻧﻮﺍ ﻳﻌﺘﻘِﺪﻭﻥﹶ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻨﺎﻡِ ﺃﹶﻧﻬﺎ ﻣﺸﺎﺭِﻛﹶﺔﹲ ﻟِﻠﱠﻪِ ﻓِﻲ ﺧﻠﹾﻖِ ﺍﻟﹾﻌﺎﻟﹶﻢِ ،ﺑﻞﹾ ﻛﹶﺎﻥﹶ ﺣﺎﻟﹸﻬﻢ ﻓِﻴﻬﺎ ﻛﹶﺤﺎﻝِ ﺃﹶﻣﺜﹶﺎﻟِﻬِﻢ ﻣِﻦ ﻣﺸﺮِﻛِﻲ ﺍﻟﹾﺄﹸﻣﻢِ ﻣِﻦ ﺍﻟﹾﻬِﻨﺪِ ﻭﺍﻟﺘﺮﻙِ ﻭﺍﻟﹾﺒﺮﺑﺮِ ﻭﻏﹶﻴﺮِﻫِﻢ ،ﺗﺎﺭﺓﹰ ﻳﻌﺘﻘِﺪﻭﻥﹶ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺗﻤﺎﺛِﻴﻞﹸ ﻗﹶﻮﻡٍ ﺻﺎﻟِﺤِﲔ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻭﺍﻟﺼﺎﻟِﺤِﲔ، ﻭﻳﺘﺨِﺬﹸﻭﻧﻬﻢ ﺷﻔﹶﻌﺎﺀَ ،ﻭﻳﺘﻮﺳﻠﹸﻮﻥﹶ ﺑِﻬِﻢ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻭﻫﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺃﹶﺻﻞﹶ ﺷِﺮﻙِ ﺍﻟﹾﻌﺮﺏِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦ ﻗﹶﻮﻡِ ﻧﻮﺡٍ} : #ZŽô£nSur s-qãètƒur
šWqäótƒ Ÿwur %Yæ#uqß™ Ÿwur #tŠur ¨bâ‘x‹s? Ÿwur ö/ä3tGygÏ9#uä ¨bâ‘x‹s? Ÿw (#qä9$s%ur
.(٤) {ÇËÌÈﻭﻗﹶﺪ ﺛﹶﺒﺖ ﻓِﻲ ﺻﺤِﻴﺢِ ﺍﻟﹾﺒﺨﺎﺭِﻱ ،ﻭﻛﹸﺘﺐِ ﺍﻟﺘﻔﹾﺴِﲑِ ،ﻭﻗﹶﺼﺺِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ
ﻭﻏﹶﻴﺮِﻫﺎ ،ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻭﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ،ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺃﹶﺳﻤﺎﺀُ ﻗﹶﻮﻡٍ ﺻﺎﻟِﺤِﲔ ﻓِﻲ ﻗﹶﻮﻡِ ﻧﻮﺡٍ ،ﻓﹶﻠﹶﻤﺎ ﻣﺎﺗﻮﺍ ﻋﻜﹶﻔﹸﻮﺍ ﻋﻠﹶﻰ ﻗﹸﺒﻮﺭِﻫِﻢ ،ﺛﹸﻢ ﺻﻮﺭﻭﺍ ﺗﻤﺎﺛِﻴﻠﹶﻬﻢ ،ﺛﹸﻢ ﻃﹶﺎﻝﹶ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﺄﹶﻣﺪ ﻓﹶﻌﺒﺪﻭﻫﻢ ،ﻭﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺻﻨﺎﻡ ﺑِﻌﻴﻨِﻬﺎ ﺻﺎﺭﺕ ﺇِﻟﹶﻰ ﻗﹶﺒﺎﺋِﻞِ ﺍﻟﹾﻌﺮﺏِ ،ﺫﹶﻛﹶﺮﻫﺎ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺁﻳﺔ . ٢٢ : ) (2ﺳﻮﺭﺓ ﻟﹸﻘﹾﻤﺎﻥﹶ ﺁﻳﺔ . ٢٥ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺍﻵﻳﺘﺎﻥ . ٨٥-٨٤ : ) (4ﺳﻮﺭﺓ ﻧﻮﺡ ﺁﻳﺔ . ٢٣ : ٢٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻨﻬﻤﺎ ﻗﹶﺒِﻴﻠﹶﺔﹰ ﻗﹶﺒِﻴﻠﹶﺔﹰ .ﻭﻗﹶﺪ ﺛﹶﺒﺖ ﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﻬﻴﺎﺝِ ﺍﻟﹾﺄﹶﺳﺪِﻱ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﻟِﻲ ﻋﻠِﻲ ﺑﻦ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ tﺃﹶﻟﹶﺎ ﺃﹶﺑﻌﺜﹸﻚ ﻋﻠﹶﻰ ﻣﺎ ﺑﻌﺜﹶﻨِﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ r؟ }ﺃﹶﻣﺮﻧِﻲ ﺃﹶﻥﹾ ﻟﹶﺎ ﺃﹶﺩﻉ ﻗﹶﺒﺮﺍ ﻣﺸﺮِﻓﹰﺎ ﺇِﻟﱠﺎ ﺳﻮﻳﺘﻪ ،ﻭﻟﹶﺎ ﺗِﻤﺜﹶﺎﻟﹰﺎ ﺇِﻟﱠﺎ ﻃﹶﻤﺴﺘﻪ .(١) {ﻭﻓِﻲ " ﺍﻟﺼﺤِﻴﺤﻴﻦِ " ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ ﻓِﻲ
ﻣﺮﺽِ ﻣﻮﺗِﻪِ} :ﻟﹶﻌﻦ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﺍﺗﺨﺬﹸﻭﺍ ﻗﹸﺒﻮﺭ ﺃﹶﻧﺒِﻴﺎﺋِﻬِﻢ ﻣﺴﺎﺟِﺪ ، (٢) {ﻳﺤﺬﱢﺭ ﻣﺎ ﻓﹶﻌﻠﹸﻮﺍ ،ﻗﹶﺎﻟﹶﺖ ﻋﺎﺋِﺸﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﻭﻟﹶﻮﻟﹶﺎ ﺫﹶﻟِﻚ ﻟﹶﺄﹸﺑﺮِﺯ ﻗﹶﺒﺮﻩ ،ﻭﻟﹶﻜِﻦ ﻛﹸﺮِﻩ ﺃﹶﻥﹾ ﻳﺘﺨﺬﹶ ﻣﺴﺠِﺪﺍ ،ﻭﻓِﻲ " ﺍﻟﺼﺤِﻴﺤﻴﻦِ " ﺃﹶﻧﻪ ﺫﹸﻛِﺮ ﻓِﻲ ﻣﺮﺽِ ﻣﻮﺗِﻪِ ﻛﹶﻨِﻴﺴﺔﹲ ﺑِﺄﹶﺭﺽِ ﺍﻟﹾﺤﺒﺸﺔِ ،ﻭﺫﹸﻛِﺮ ﻟﹶﻪ ﻣِﻦ ﺣﺴﻨِﻬﺎ ﻭﺗﺼﺎﻭِﻳﺮ ﻓِﻴﻬﺎ ،ﻓﹶﻘﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺃﹸﻭﻟﹶﺌِﻚ ﺇِﺫﹶﺍ ﻣﺎﺕ ﻓِﻴﻬِﻢ ﺍﻟﺮﺟﻞﹸ ﺍﻟﺼﺎﻟِﺢ ﺑﻨﻮﺍ ﻋﻠﹶﻰ ﻗﹶﺒﺮِﻩِ ﻣﺴﺠِﺪﺍ ،ﻭﺻﻮﺭﻭﺍ ﻓِﻴﻪِ ﺗِﻠﹾﻚ ﺍﻟﺘﺼﺎﻭِﻳﺮ ،ﺃﹸﻭﻟﹶﺌِﻚ ﺷِﺮﺍﺭ ﺍﻟﹾﺨﻠﹾﻖِ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ{ ).(٣ ﻭﻓِﻲ " ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ " ﻋﻨﻪ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻤﻮﺕ ﺑِﺨﻤﺲٍ} :ﺇِﻥﱠ ﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻜﹸﻢ ﻛﹶﺎﻧﻮﺍ ﻳﺘﺨِﺬﹸﻭﻥﹶ ﻗﹸﺒﻮﺭ ﺃﹶﻧﺒِﻴﺎﺋِﻬِﻢ ﻭﺻﺎﻟِﺤِﻴﻬِﻢ ﻣﺴﺎﺟِﺪ ،ﺃﹶﻟﹶﺎ ﻓﹶﻠﹶﺎ ﺗﺘﺨِﺬﹸﻭﺍ ﺍﻟﹾﻘﹸﺒﻮﺭ ﻣﺴﺎﺟِﺪ ،ﻓﹶﺈِﻧﻲ ﺃﹶﻧﻬﺎﻛﹸﻢ ﻋﻦ ﺫﹶﻟِﻚ.(٤) { ﻭﻣِﻦ ﺃﹶﺳﺒﺎﺏِ ﺍﻟﺸﺮﻙِ ﻋِﺒﺎﺩﺓﹸ ﺍﻟﹾﻜﹶﻮﺍﻛِﺐِ ،ﻭﺍﺗﺨﺎﺫﹸ ﺍﻟﹾﺄﹶﺻﻨﺎﻡِ ﺑِﺤﺴﺐِ ﻣﺎ ﻳﻈﹶﻦ ﺃﹶﻧﻪ ﻣﻨﺎﺳِﺐ ﻟِﻠﹾﻜﹶﻮﺍﻛِﺐِ ﻣِﻦ ﻃِﺒﺎﻋِﻬﺎ. ﻭﺷِﺮﻙ ﻗﹶﻮﻡِ ﺇِﺑﺮﺍﻫِﻴﻢ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻛﹶﺎﻥﹶ -ﻓِﻴﻤﺎ ﻳﻘﹶﺎﻝﹸ -ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏِ .ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺸﺮﻙ ﺑِﺎﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺍﻟﹾﺠِﻦ ،ﻭﺍﺗﺨﺎﺫﹸ ﺍﻟﹾﺄﹶﺻﻨﺎﻡِ ﻟﹶﻬﻢ. ) (1ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ ) ، (٩٦٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٠٤٩ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٣١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )، (٣٢١٨ ﺃﲪﺪ ). (١٢٩/١ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٣٢٤ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٥٣١ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ ) ، (٧٠٣ﺃﲪﺪ ) ، (١٤٦/٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٤٠٣ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ ) ، (٤١٧ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٥٢٨ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ ) ، (٧٠٤ﺃﲪﺪ ). (٥١/٦ ) (4ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ). (٥٣٢ ٢٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
،َﺎﺀﻔﹶﻌﻟﹶﺎﺀِ ﺷﺆﺬﹸﻭﺍ ﻫﺨﻟﹶﻜِﻦِ ﺍﺗ ﻭ،ِﺎﻥﺎﻧِﻌﺎﻟﹶﻢِ ﺻ ﻟِﻠﹾﻌﺲ ﻟﹶﻴﻪﺃﹶﻧ ﻭ،ِﺎﻧِﻊ ﺑِﺎﻟﺼﻳﻦﻘِﺮﻮﺍ ﻣﻟﹶﺎﺀِ ﻛﹶﺎﻧﺆﻫﻭ žwÎ) öNèd߉ç6÷ètR $tB uä!$uŠÏ9÷rr& ÿ¾ÏmÏRrߊ ÆÏB (#rä‹sƒªB$# šúïÏ%©!$#ur
} :ِﻟِﻪﺎﻟﹶﻰ ﺑِﻘﹶﻮﻌ ﺗﻢﻬﻨ ﻋﺮﺒﺎ ﺃﹶﺧﻛﹶﻤ
óOßgãèxÿZtƒ Ÿwur öNèd•ŽÛØo„ Ÿw $tB «!$# Âcrߊ `ÏB šcr߉ç7÷ètƒur
} .(١) {#’s"ø9ã—
«!$# ’n<Î) !$tRqç/Ìh•s)ã‹Ï9
’Îû Ÿwur ÏNºuq»yJ¡¡9$# ’Îû ãNn=÷ètƒ Ÿw $yJÎ/ ©!$# šcqä«Îm6uZè?r& ö@è% 4 «!$# y‰YÏã $tRàs¯»yèxÿä© ÏäIwàs¯»yd šcqä9qà)tƒur
ِﺎﻟِﻔﹶﺔﻢِ ﺍﻟﺴﺎﻝﹸ ﺍﻟﹾﺄﹸﻣ ﻛﹶﺎﻥﹶ ﺣﻛﹶﺬﹶﻟِﻚ ﻭ.(٢) {ÇÊÑÈ
šcqä.ÎŽô³ç„ $£Jtã 4’n?»yès?ur ¼çmoY»ysö7ß™ 4 ÇÚö‘F{$#
ﻠﹶﺎﻡﻪِ ﺍﻟﺴﻠﹶﻴﺎﻟِﺢٍ ﻋﺔِ ﺻﺎﻟﹶﻰ ﻋﻨﻬﻢ ﻓِﻲ ﻗِﺼﻌ ﺗﻜﹶﻰ ﺍﻟﻠﱠﻪﺎ ﺣ ﻛﹶﻤ.ﻞﹶﺳﻮﺍ ﺍﻟﺮ ﻛﹶﺬﱠﺑ ﺍﻟﱠﺬِﻳﻦﺮِﻛِﲔﺸﺍﻟﹾﻤ ﻭﻥﹶﻔﹾﺴِﺪﻟﹶﺎﺀِ ﺍﻟﹾﻤﺆ ﻓﹶﻬ.ﻠﹶﻪﺃﹶﻫ ﻭﻪﻨﺘﻴﺒ ﻟﹶﻨ،ِﺎﻟﹶﻔﹸﻮﺍ ﺑِﺎﻟﻠﱠﻪﺤ ﺗ: ﺃﹶﻱ،ِﻮﺍ ﺑِﺎﻟﻠﱠﻪﻤﻘﹶﺎﺳ ﺗﻂِ ﺍﻟﱠﺬِﻳﻦﻫﺔِ ﺍﻟﺮﻌﺴﻦِ ﺍﻟﺘﻋ ﺎﻥﹶ ﺑِﺎﻟﻠﱠﻪِ ﺇِﳝﻣِﻨِﲔﺆﻮﺍ ﻣ ﻛﹶﺎﻧﻢﻬﻦ ﺃﹶﻧﻴﺬﹶﺍ ﺑﻫ ﻭ،ِﻠِﻪﺃﹶﻫ ﻭﻬِﻢﺒِﻴﻞِ ﻧﺎﻟﹶﻔﹸﻮﺍ ﺑِﺎﻟﻠﱠﻪِ ﻋﻠﻰ ﻗﹶﺘﺤﺮِﻛﹸﻮﻥﹶ ﺗﺸﺍﻟﹾﻤ .ﺮِﻛِﲔﺸﺍﻟﹾﻤ ﻗﹶﺎﻝﹶ.ِﺔﻮﺑِﻴﺑ ﺍﻟﺮﺣِﻴﺪﻮ ﺗﻦﻤﻀﺘ ﺍﻟﱠﺬِﻱ ﻳ،ِﺔ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺣِﻴﺪﻮ ﺗﻮ ﻫﻄﹾﻠﹸﻮﺏ ﺍﻟﹾﻤﺣِﻴﺪﻮ ﺃﹶﻥﱠ ﺍﻟﺘﻠِﻢﻓﹶﻌ 4 «!$# È,ù=yÜÏ9 Ÿ@ƒÏ‰ö7s? Ÿw 4 $pköŽn=tæ }¨$¨Z9$# t•sÜsù ÓÉL©9$# «!$# |Nt•ôÜÏù 4 $Zÿ‹ÏZym ÈûïÏe$#Ï9 y7ygô_ur óOÏ%r'sù
} :ﺎﻟﹶﻰﻌﺗ
.(٣) {ÇÌÉÈ tbqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& ÆÅ3»s9ur ÞOÍhŠs)ø9$# ÚúïÏe$!$# š•Ï9ºsŒ z`ÏB ÇÌÊÈ tûüÅ2ÎŽô³ßJø9$# šÆÏB (#qçRqä3s? Ÿwur no4qn=¢Á9$# (#qßJŠÏ%r&ur çnqà)¨?$#ur Ïmø‹s9Î) tûüÎ6•ÏYãB *
}
@ŽàÑ }¨$¨Z9$# ¡§tB #sŒÎ)ur ÇÌËÈ tbqãmÌ•sù öNÍkö‰y‰s9 $yJÎ/ ¥>÷“Ïm ‘@ä. ( $Yèu‹Ï© (#qçR%Ÿ2ur öNßguZƒÏŠ (#qè%§•sù šúïÏ%©!$# (#rã•àÿõ3u‹Ï9 ÇÌÌÈ tbqä.ÎŽô³ç„ ôMÎgÎn/t•Î/ Nåk÷]ÏiB ×,ƒÌ•sù #sŒÎ) ºpuH÷qu‘ çm÷ZÏiB Oßgs%#sŒr& !#sŒÎ) ¢OèO Ïmø‹s9Î) tûüÎ7•ÏZ•B Nåk®5u‘ (#öqtãyŠ (#qçR%x. $yJÎ/ ãN¯=s3tFtƒ uqßgsù $YZ»sÜù=ß™ óOÎgöŠn=tæ $uZø9t“Rr& ÷Pr& ÇÌÍÈ šcqßJn=÷ès? t$öq|¡sù (#qãè-GyJtFsù 4 öNßg»oY÷•s?#uä !$yJÎ/ #sŒÎ) öNÍk‰É‰÷ƒr& ôMtB£‰s% $yJÎ/ 8py¥ÍhŠy™ öNßgö7ÅÁè? bÎ)ur ( $pkÍ5 (#qãmÌ•sù ZptHôqy‘ }¨$¨Z9$# $oYø%sŒr& !#sŒÎ)ur ÇÌÎÈ tbqä.ÎŽô³ç„ ¾ÏmÎ/
. ٣ : ﺮِ ﺁﻳﺔﻣ( ﺳﻮﺭﺓ ﺍﻟﺰ1) . ١٨ : ﺁﻳﺔﺲﻮﻧ( ﺳﻮﺭﺓ ﻳ2) . ٣٠ : ﻭﻡِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﺮ3) ٣٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ tbqäÜuZø)tƒ öNèd
.(١) {ÇÌÏÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Ì•ÏÛ$sù A7x© «!$# ’Îûr
({ ).(٢
ﻭﻗﹶﺎﻝﹶ } rﻛﹸﻞﱡ ﻣﻮﻟﹸﻮﺩٍ ﻳﻮﻟﹶﺪ ﻋﻠﹶﻰ ﺍﻟﹾﻔِﻄﹾﺮﺓِ ،ﻓﹶﺄﹶﺑﻮﺍﻩ ﻳﻬﻮﺩﺍﻧِﻪِ ﺃﹶﻭ ﻳﻨﺼﺮﺍﻧِﻪِ ﺃﹶﻭ ﻳﻤﺠﺴﺎﻧِﻪِ{ ) (٣ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﺇِﻥﱠ ﻣﻌﻨﺎﻩ ﻳﻮﻟﹶﺪ ﺳﺎﺫِﺟﺎ ﻟﹶﺎ ﻳﻌﺮِﻑ ﺗﻮﺣِﻴﺪﺍ ﻭﻟﹶﺎ ﺷِﺮﻛﹰﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ ﳌﺎ ﺗﻠﻮﻧﺎ، ﻭﻟِﻘﹶﻮﻟِﻪِ
r
ﻓِﻴﻤﺎ ﻳﺮﻭِﻱ ﻋﻦ ﺭﺑﻪِ
U
}ﺧﻠﹶﻘﹾﺖ ﻋِﺒﺎﺩِﻱ ﺣﻨﻔﹶﺎﺀَ ،ﻓﹶﺎﺟﺘﺎﻟﹶﺘﻬﻢ ﺍﻟﺸﻴﺎﻃِﲔ{
)(٤
ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﻭﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ} :ﻳﻬﻮﺩﺍﻧِﻪِ ﺃﹶﻭ ﻳﻨﺼﺮﺍﻧِﻪِ ﺃﹶﻭ ﻳﻤﺠﺴﺎﻧِﻪِ{ ) (٥ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﻭﻳﺴﻠِﻤﺎﻧِﻪِ .ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ " :ﻳﻮﻟﹶﺪ ﻋﻠﹶﻰ ﺍﻟﹾﻤِﻠﱠﺔِ " ﻭﻓِﻲ ﺃﹸﺧﺮﻯ " :ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﻤِﻠﱠﺔِ ". ﻭﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺃﹶﺧﺒﺮ ﺑِﻪِ rﻫﻮ ﺍﻟﱠﺬِﻱ ﺗﺸﻬﺪ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹸ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔﹸ ﺑِﺼِﺪﻗِﻪِ .ﻣِﻨﻬﺎ ،ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻗﹶﺪ ﻳﺤﺼﻞﹸ ﻟﹶﻪ ﻣِﻦ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩﺍﺕِ ﻭﺍﻟﹾﺈِﺭﺍﺩﺍﺕِ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﺣﻘﺎ ،ﻭﺗﺎﺭﺓﹰ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﺑﺎﻃِﻠﹰﺎ، ﻭﻫﻮ ﺣﺴﺎﺱ ﻣﺘﺤﺮﻙ ﺑِﺎﻟﹾﺈِﺭﺍﺩﺍﺕ ،ﻭﻟﹶﺎ ﺑﺪ ﻟﹶﻪ ﻣِﻦ ﺃﹶﺣﺪِﻫِﻤﺎ ،ﻭﻟﹶﺎ ﺑﺪ ﻟﹶﻪ ﻣِﻦ ﻣﺮﺟﺢٍ ﻟِﺄﹶﺣﺪِﻫِﻤﺎ. ﻭﻧﻌﻠﹶﻢ ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﻋﺮِﺽ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺃﹶﺣﺪٍ ﺃﹶﻥﹾ ﻳﺼﺪﻕ ﻭﻳﻨﺘﻔِﻊ ﻭﺃﹶﻥﹾ ﻳﻜﹶﺬﱢﺏ ﻭﻳﺘﻀﺮﺭ ،ﻣﺎﻝﹶ ﺑِﻔِﻄﹾﺮﺗِﻪِ ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻳﺼﺪﻕ ﻭﻳﻨﺘﻔِﻊ ،ﻭﺣِﻴﻨﺌِﺬٍ ﻓﹶﺎﻟِﺎﻋﺘِﺮﺍﻑ ﺑِﻮﺟﻮﺩِ ﺍﻟﺼﺎﻧِﻊِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻪِ ﻫﻮ ﺍﻟﹾﺤﻖ ﺃﹶﻭ ﻧﻘِﻴﻀﻪ، ﻭﺍﻟﺜﱠﺎﻧِﻲ ﻓﹶﺎﺳِﺪ ﻗﹶﻄﹾﻌﺎ ،ﻓﹶﺘﻌﻴﻦ ﺍﻟﹾﺄﹶﻭﻝﹸ ،ﻓﹶﻮﺟﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻔِﻄﹾﺮﺓِ ﻣﺎ ﻳﻘﹾﺘﻀِﻲ ﻣﻌﺮِﻓﹶﺔﹶ ﺍﻟﺼﺎﻧِﻊِ ﻭﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﻪِ .ﻭﺑﻌﺪ ﺫﹶﻟِﻚ :ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻲ ﻓِﻄﹾﺮﺗِﻪِ ﻣﺤﺒﺘﻪ ﺃﹶﻧﻔﹶﻊ ﻟِﻠﹾﻌﺒﺪِ ﺃﹶﻭ ﻟﹶﺎ .ﻭﺍﻟﺜﱠﺎﻧِﻲ ﻓﹶﺎﺳِﺪ ﻗﹶﻄﹾﻌﺎ ،ﻓﹶﻮﺟﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻲ ﻓِﻄﹾﺮﺗِﻪِ ﻣﺤﺒﺔﹸ ﻣﺎ ﻳﻨﻔﹶﻌﻪ.
) (1ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺍﻵﻳﺎﺕ ﻣﻦ -٣١ :ﺇﱃ . ٣٦ ) (2ﺳﻮﺭﺓ ﺇِﺑﺮﺍﻫِﻴﻢ ﺁﻳﺔ . ١٠ : ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٣١٩ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٣٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٧١٤ ﺃﲪﺪ ) ، (٢٧٥/٢ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ ). (٥٦٩ ) (4ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٦٥ﺃﲪﺪ ). (١٦٢/٤ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٢٩٢ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٣٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٧١٤ ﺃﲪﺪ ) ، (٣١٥/٢ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ ). (٥٦٩ ٣١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣِﻨﻬﺎ :ﺃﹶﻧﻪ ﻣﻔﹾﻄﹸﻮﺭ ﻋﻠﹶﻰ ﺟﻠﹾﺐِ ﺍﻟﹾﻤﻨﺎﻓِﻊِ ﻭﺩ ﹾﻓﻊِ ﺍﻟﹾﻤﻀﺎﺭ ﺑِﺤِﺴﻪِ .ﻭﺣِﻴﻨﺌِﺬٍ ﻟﹶﻢ ﺗﻜﹸﻦ ﻓِﻄﹾﺮﺓﹸ ﻛﹸﻞﱢ ﻭﺍﺣِﺪٍ ﻣﺴﺘﻘِﻠﱠﺔﹰ ﺑِﺘﺤﺼِﻴﻞِ ﺫﹶﻟِﻚ ،ﺑﻞﹾ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﺳﺒﺐٍ ﻣﻌﻴﻦٍ ﻟِﻠﹾﻔِﻄﹾﺮﺓِ ،ﻛﹶﺎﻟﺘﻌﻠِﻴﻢِ ﻭﻧﺤﻮِﻩِ ،ﻓﹶﺈِﺫﹶﺍ ﻭﺟِﺪ ﺍﻟﺸﺮﻁﹸ ،ﻭﺍﻧﺘﻔﹶﻰ ﺍﻟﹾﻤﺎﻧِﻊ ،ﺍﺳﺘﺠﺎﺑﺖ ﻟِﻤﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﻘﹾﺘﻀِﻲ ﻟِﺬﹶﻟِﻚ. ﻭﻣِﻨﻬﺎ :ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻣِﻦ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻧﻔﹾﺲٍ ﻗﹶﺎﺑِﻠﹶﺔﹲ ﻟِﻠﹾﻌِﻠﹾﻢِ ﻭﺇِﺭﺍﺩﺓِ ﺍﻟﹾﺤﻖ ،ﻭﻣﺠﺮﺩ ﺍﻟﺘﻌﻠِﻴﻢِ ﻭﺍﻟﺘﺤﻀِﻴﺾِ ﻟﹶﺎ ﻳﻮﺟِﺐ ﺍﻟﹾﻌِﻠﹾﻢ ﻭﺍﻟﹾﺈِﺭﺍﺩﺓﹶ ،ﻟﹶﻮﻟﹶﺎ ﺃﹶﻥﱠ ﻓِﻲ ﺍﻟﻨﻔﹾﺲِ ﻗﹸﻮﺓﹰ ﺗﻘﹾﺒﻞﹸ ﺫﹶﻟِﻚ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻠﹶﻮ ﻋﻠﱢﻢ ﺍﻟﹾﺠﻬﺎﻝ ﻭﺍﻟﹾﺒﻬﺎﺋِﻢ ﻭﺣﻀﻀﺎ ﻟﹶﻢ ﻳﻘﹾﺒﻠﹶﺎ .ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻥﱠ ﺣﺼﻮﻝﹶ ﺇِﻗﹾﺮﺍﺭِﻫﺎ ﺑِﺎﻟﺼﺎﻧِﻊِ ﻣﻤﻜِﻦ ﻣِﻦ ﻏﹶﻴﺮِ ﺳﺒﺐٍ ﻣﻨﻔﹶﺼِﻞٍ ﻣِﻦ ﺧﺎﺭِﺝٍ ،ﻭﺗﻜﹸﻮﻥﹸ ﺍﻟﺬﱠﺍﺕ ﻛﹶﺎﻓِﻴﺔﹰ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻘﹾﺘﻀِﻲ ﻗﹶﺎﺋِﻤﺎ ﻓِﻲ ﺍﻟﻨ ﹾﻔﺲِ ﻭﻗﹸﺪﺭ ﻋﺪﻡ ﺍﻟﹾﻤﻌﺎﺭِﺽِ ،ﻓﹶﺎﻟﹾﻤﻘﹾﺘﻀِﻲ ﺍﻟﺴﺎﻟِﻢ ﻋﻦِ ﺍﻟﹾﻤﻌﺎﺭِﺽِ ﻳﻮﺟِﺐ ﻣﻘﹾﺘﻀﺎﻩ ،ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻔِﻄﹾﺮﺓﹶ ﺍﻟﺴﻠِﻴﻤﺔﹶ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﺤﺼﻞﹾ ﻟﹶﻬﺎ ﻣﺎ ﻳﻔﹾﺴِﺪﻫﺎ ،ﻛﹶﺎﻧﺖ ﻣﻘِﺮﺓﹰ ﺑِﺎﻟﺼﺎﻧِﻊِ ﻋﺎﺑِﺪﺓﹰ ﻟﹶﻪ. ﻭﻣِﻨﻬﺎ :ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ ،ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﺤﺼﻞِ ﺍﻟﹾﻤﻔﹾﺴِﺪ ﺍﻟﹾﺨﺎﺭِﺝ ،ﻭﻟﹶﺎ ﺍﻟﹾﻤﺼﻠِﺢ ﺍﻟﹾﺨﺎﺭِﺝ ،ﻛﹶﺎﻧﺖِ ﺍﻟﹾﻔِﻄﹾﺮﺓﹸ ﻣﻘﹾﺘﻀِﻴﺔﹰ ﻟِﻠﺼﻠﹶﺎﺡِ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﻘﹾﺘﻀِﻲ ﻓِﻴﻬﺎ ﻟِﻠﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﺈِﺭﺍﺩﺓِ ﻗﹶﺎﺋِﻢ ،ﻭﺍﻟﹾﻤﺎﻧِﻊ ﻣﻨﺘﻒٍ. ﻭﻳﺤﻜﹶﻰ ﻋﻦ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ :ﺃﹶﻥﱠ ﻗﹶﻮﻣﺎ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺃﹶﺭﺍﺩﻭﺍ ﺍﻟﹾﺒﺤﺚﹶ ﻣﻌﻪ ﻓِﻲ ﺗﻘﹾﺮِﻳﺮِ ﺗﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ .ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﻢ :ﺃﹶﺧﺒِﺮﻭﻧِﻲ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻧﺘﻜﹶﻠﱠﻢ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻤﺴﺄﹶﻟﹶﺔِ ﻋﻦ ﺳﻔِﻴﻨﺔٍ ﻓِﻲ ﺩِﺟﻠﹶﺔﹶ ،ﺗﺬﹾﻫﺐ ،ﻓﹶﺘﻤﺘﻠِﺊﹸ ﻣِﻦ ﺍﻟﻄﱠﻌﺎﻡِ ﻭﺍﻟﹾﻤﺘﺎﻉِ ﻭﻏﹶﻴﺮِﻩِ ﺑِﻨﻔﹾﺴِﻬﺎ ،ﻭﺗﻌﻮﺩ ﺑِﻨﻔﹾﺴِﻬﺎ ،ﻓﹶﺘﺮﺳﻮ ﺑِﻨﻔﹾﺴِﻬﺎ، ﻭﺗﻔﹾﺮِﻍﹸ ﻭﺗﺮﺟِﻊ ،ﻛﹸﻞﱡ ﺫﹶﻟِﻚ ﻣِﻦ ﻏﹶﻴﺮِ ﺃﹶﻥﹾ ﻳﺪﺑﺮﻫﺎ ﺃﹶﺣﺪ ؟ ! ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻫﺬﹶﺍ ﻣﺤﺎﻝﹲ ﻟﹶﺎ ﻳﻤﻜِﻦ ﺃﹶﺑﺪﺍ ! ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﻢ :ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻣﺤﺎﻟﹰﺎ ﻓِﻲ ﺳﻔِﻴﻨﺔٍ ،ﻓﹶﻜﹶﻴﻒ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻛﹸﻠﱢﻪِ ﻋﻠﹾﻮِﻩِ ﻭﺳﻔﹾﻠِﻪِ !! ﻭﺗﺤﻜﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﺤِﻜﹶﺎﻳﺔﹸ ﺃﹶﻳﻀﺎ ﻋﻦ ﻏﹶﻴﺮِ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ. ﻓﹶﻠﹶﻮ ﺃﹶﻗﹶﺮ ﺭﺟﻞﹲ ﺑِﺘﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﺍﻟﱠﺬِﻱ ﻳﻘِﺮ ﺑِﻪِ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﻨﻈﱠﺎﺭ ،ﻭﻳ ﹾﻔﻨﻰ ﻓِﻴﻪِ ﻛﹶﺜِﲑ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺘﺼﻮﻑِ ،ﻭﻳﺠﻌﻠﹸﻮﻧﻪ ﻏﹶﺎﻳﺔﹶ ﺍﻟﺴﺎﻟِﻜِﲔ ،ﻛﹶﻤﺎ ﺫﹶﻛﹶﺮﻩ ﺻﺎﺣِﺐ " ﻣﻨﺎﺯِﻝِ ﺍﻟﺴﺎﺋِﺮِﻳﻦ " ﻭﻏﹶﻴﺮﻩ ،ﻭﻫﻮ ﻣﻊ ﺫﹶﻟِﻚ ﺇِﻥﹾ ﻟﹶﻢ ﻳﻌﺒﺪِ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﻭﻳﺘﺒﺮﺃﹾ ﻣِﻦ ﻋِﺒﺎﺩﺓِ ﻣﺎ ﺳِﻮﺍﻩ - ﻛﹶﺎﻥﹶ ﻣﺸﺮِﻛﹰﺎ ﻣِﻦ ﺟِﻨﺲِ ﺃﹶﻣﺜﹶﺎﻟِﻪِ ﻣِﻦ ﺍﻟﹾﻤﺸﺮِﻛِﲔ. ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻣﻤﻠﹸﻮﺀٌ ﻣِﻦ ﺗﻘﹾﺮِﻳﺮِ ﻫﺬﹶﺍ ﺍﻟﺘﻮﺣِﻴﺪِ ﻭﺑﻴﺎﻧِﻪِ ﻭﺿﺮﺏِ ﺍﻟﹾﺄﹶﻣﺜﹶﺎﻝِ ﻟﹶﻪ.
٣٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣِﻦ ﺫﹶﻟِﻚ ﺃﹶﻧﻪ ﻳﻘﹶﺮﺭ ﺗﻮﺣِﻴﺪ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﻭﻳﺒﻴﻦ ﺃﹶﻧﻪ ﻟﹶﺎ ﺧﺎﻟِﻖ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻭﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻣﺴﺘﻠﹾﺰِﻡ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌﺒﺪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻓﹶﻴﺠﻌﻞﹸ ﺍﻟﹾﺄﹶﻭﻝﹶ ﺩﻟِﻴﻠﹰﺎ ﻋﻠﹶﻰ ﺍﻟﺜﱠﺎﻧِﻲ ،ﺇِﺫﹾ ﻛﹶﺎﻧﻮﺍ ﻳﺴﻠﱢﻤﻮﻥﹶ ﰲ ﺍﻟﹾﺄﹶﻭﻝِ ،ﻭﻳﻨﺎﺯِﻋﻮﻥﹶ ﻓِﻲ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻓﹶﻴﺒﻴﻦ ﻟﹶﻬﻢ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻧﻜﹸﻢ ﺇِﺫﹶﺍ ﻛﹸﻨﺘﻢ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻧﻪ ﻟﹶﺎ ﺧﺎﻟِﻖ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ،ﻭﺃﹶﻧﻪ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﺄﹾﺗِﻲ ﺍﻟﹾﻌِﺒﺎﺩ ﺑِﻤﺎ ﻳﻨﻔﹶﻌﻬﻢ ،ﻭﻳﺪﻓﹶﻊ ﻋﻨﻬﻢ ﻣﺎ ﻳﻀﺮﻫﻢ ،ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻓﹶﻠِﻢ ﺗﻌﺒﺪﻭﻥﹶ ﻏﹶﻴﺮﻩ، ﻭﺗﺠﻌﻠﹸﻮﻥﹶ ﻣﻌﻪ ﺁﻟِﻬﺔﹰ ﺃﹸﺧﺮﻯ ؟ ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
šúïÏ%©!$# ÍnÏŠ$t6Ïã 4’n?tã íN»n=y™ur ¬! ߉ôJptø:$# È@è%
šÆÏiB Nà6s9 tAt“Rr&ur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ ô`¨Br& ÇÎÒÈ šcqä.ÎŽô³ç„ $¨Br& îŽö•yz ª!!#uä 3 #’s"sÜô¹$# yì¨B ×m»s9Ïär& 3 !$ydt•yfx© (#qçGÎ6.^è? br& óOä3s9 šc%Ÿ2 $¨B 7pyfôgt/ šV#sŒ t,ͬ!#y‰tn ¾ÏmÎ/ $uZ÷Fu;/Rr'sù [ä!$tB Ïä!$yJ¡¡9$# tbqä9ω÷ètƒ ×Pöqs% öNèd ö@t/ 4 «!$#
(١) {ÇÏÉÈﺍﻟﹾﺂﻳﺎﺕِ .ﻳﻘﹸﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺁﺧِﺮِ ﻛﹸﻞﱢ ﺁﻳﺔٍ} :
&×m»s9Ïär
(٢) {4 «!$# yì¨Bﺃﹶﻱ ﺃﹶﺇِﻟﹶﻪ ﻣﻊ ﺍﻟﻠﱠﻪِ ﻓﹶﻌﻞﹶ ﻫﺬﹶﺍ ؟ ﻭﻫﺬﹶﺍ ﺍﺳﺘِﻔﹾﻬﺎﻡ ﺇِﻧﻜﹶﺎﺭٍ ،ﻳﺘﻀﻤﻦ ﻧﻔﹾﻲ ﺫﹶﻟِﻚ ،ﻭﻫﻢ ﻛﹶﺎﻧﻮﺍ ﻣﻘِﺮﻳﻦ ﺑِﺄﹶﻧﻪ ﻟﹶﻢ ﻳﻔﹾﻌﻞﹾ ﺫﹶﻟِﻚ ﻏﹶﻴﺮ ﺍﻟﻠﱠﻪِ ،ﻓﹶﺎﺣﺘﺞ ﻋﻠﹶﻴﻬِﻢ ﺑِﺬﹶﻟِﻚ ،ﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﻌﻨﻰ ﺃﻧﻪ ﺍﺳﺘِﻔﹾﻬﺎﻡ: ﻫﻞﹾ ﻣﻊ ﺍﻟﻠﱠﻪِ ﺇِﻟﹶﻪ ؟ ﻛﹶﻤﺎ ﻇﹶﻨﻪ ﺑﻌﻀﻬﻢ؛ ﻟِﺄﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻟﹶﺎ ﻳﻨﺎﺳِﺐ ﺳِﻴﺎﻕ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻭﺍﻟﹾﻘﹶﻮﻡ ﻛﹶﺎﻧﻮﺍ ﻳﺠﻌﻠﹸﻮﻥﹶ ﻣﻊ ﺍﻟﻠﱠﻪِ ﺁﻟِﻬﺔﹰ ﺃﹸﺧﺮﻯ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : & (٣) {4 ߉pkô-r& Hw @è% 4 3“t•÷zéﻭﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ} : Ò>$yfãã
&ºpygÏ9#uä «!$# yìtB žcr& tbr߉pkô¶tFs9 öNä3§Yάr
&íäóÓy´s9 #x‹»yd ¨bÎ) ( #´‰Ïnºur $Yg»s9Î) spolÎ;Fy$# Ÿ@yèy_r
(٤) {ÇÎÈﻟﹶﻜِﻨﻬﻢ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﻣﻌﻪ ﺇِﻟﹶﻬﺎ} :
_Ÿ@yèy_ur #Y‘#t•s% uÚö‘F{$# Ÿ@yèy
(٥) {3 #¹“Å_%tn Ç`÷ƒt•óst7ø9$# šú÷üt/ Ÿ@yèy_ur €†Å›ºuru‘ $olm; Ÿ@yèy_ur #\•»yg÷Rr& !$ygn=»n=Åzﺑﻞﹾ ﻫﻢ ﻣﻘِﺮﻭﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﻓﹶﻌﻞﹶ ﻫﺬﹶﺍ ،ﻭﻫﻜﹶﺬﹶﺍ ﺳﺎﺋِﺮ ﺍﻟﹾﺂﻳﺎﺕِ .ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} : ) (1ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞِ ﺍﻵﻳﺘﺎﻥ . ٦٠-٥٩ : ) (2ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ . ٦٠ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٩ : ) (4ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ . ٥ : ) (5ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ . ٦١ : ٣٣
(#r߉ç6ôã$# â¨$¨Y9$# $pkš‰r'¯»tƒ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ‘tbqà)-Gs? öNä3ª=yès9 öNä3Î=ö6s% `ÏB tûïÏ%©!$#ur öNä3s)n=s{ “Ï%©!$# ãNä3-/u
ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ} :
{ÇËÊÈ
)(١
ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﻮﻟﹸﻪ ﻓِﻲ ﺳﻮﺭﺓِ
«!$# çŽö•xî îm»s9Î) ô`¨B Nä3Î/qè=è% 4’n?tã tLsêyzur öNä.t•»|Áö/r&ur öNä3yèøÿxœ ª!$# x‹s{r& ÷bÎ) óOçF÷ƒuäu‘r& ö@è%
.(٢) {3 ÏmÎ/ Nä3‹Ï?ù'tƒﻭﺃﹶﻣﺜﹶﺎﻝﹸ ﺫﹶﻟِﻚ. ﻭﺇﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺗﻮﺣِﻴﺪ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﺍﻟﱠﺬِﻱ ﻳﺠﻌﻠﹸﻪ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﻨﻈﱠﺎﺭ ،ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻬﻢ ﻣِﻦ ﺍﻟﺼﻮﻓِﻴﺔِ ﻫﻮ ﺍﻟﹾﻐﺎﻳﺔﹶ ﻓِﻲ ﺍﻟﺘﻮﺣِﻴﺪِ :-ﺩﺍﺧِﻠﹰﺎ ﻓِﻲ ﺍﻟﺘﻮﺣِﻴﺪِ ﺍﻟﱠﺬِﻱ ﺟﺎﺀَﺕ ﺑِﻪِ ﺍﻟﺮﺳﻞﹸ ،ﻭﻧﺰﻟﹶﺖ ﺑِﻪِ ﺍﻟﹾﻜﹸﺘﺐ ،ﻓﹶﻠﹾﻴﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺩﻟﹶﺎﺋِﻠﹶﻪ ﻣﺘﻌﺪﺩﺓﹲ ،ﻛﹶﺪﻟﹶﺎﺋِﻞِ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﺼﺎﻧِﻊِ ﻭﺩﻟﹶﺎﺋِﻞِ ﺻِﺪﻕِ ﺍﻟﺮﺳﻮﻝِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻌِﻠﹾﻢ ﻛﹸﻠﱠﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﺇِﻟﹶﻴﻪِ ﺃﹶﺣﻮﺝ ﻛﹶﺎﻧﺖ ﺃﹶﺩِﻟﱠﺘﻪ ﺃﹶﻇﹾﻬﺮ ،ﺭﺣﻤﺔﹰ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺑِﺨﻠﹾﻘِﻪِ. ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻗﹶﺪ ﺿﺮﺏ ﺍﻟﻠﱠﻪ ﻟِﻠﻨﺎﺱِ ﻓِﻴﻪِ ﻣِﻦ ﻛﹸﻞﱢ ﻣﺜﹶﻞٍ ،ﻭﻫِﻲ ﺍﻟﹾﻤﻘﹶﺎﻳِﻴﺲ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔﹸ ﺍﻟﹾﻤﻔِﻴﺪﺓﹸ ﻟِﻠﹾﻤﻄﹶﺎﻟِﺐِ ﺍﻟﺪﻳﻨِﻴﺔِ ،ﻟﹶﻜِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻳﺒﻴﻦ ﺍﻟﹾﺤﻖ ﻓِﻲ ﺍﻟﹾﺤﻜﹾﻢِ ﻭﺍﻟﺪﻟِﻴﻞِ ،ﻓﹶﻤﺎﺫﹶﺍ ﺑﻌﺪ ﺍﻟﹾﺤﻖ ﺇِﻟﱠﺎ ﺍﻟﻀﻠﹶﺎﻝﹸ ؟ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﻘﹶﺪﻣﺎﺕِ ﻣﻌﻠﹸﻮﻣﺔﹰ ﺿﺮﻭﺭِﻳﺔﹰ ﻣﺘﻔﹶﻘﹰﺎ ﻋﻠﹶﻴﻬﺎ ،ﺍﺳﺘﺪِﻝﱠ ﺑِﻬﺎ ،ﻭﻟﹶﻢ ﻳﺤﺘﺞ ﺇِﻟﹶﻰ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝِ ﻋﻠﹶﻴﻬﺎ. ﻭﺍﻟﻄﱠﺮِﻳﻘﹶﺔﹸ ﺍﻟﻔﺼﻴﺤﺔ ﻓِﻲ ﺍﻟﹾﺒﻴﺎﻥِ ﺃﹶﻥﹾ ﺗﺤﺬﹶﻑ ،ﻭﻫِﻲ ﻃﹶﺮِﻳﻘﹶﺔﹸ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﺑِﺨِﻠﹶﺎﻑِ ﻣﺎ ﻳﺪﻋِﻴﻪِ ﺍﻟﹾﺠﻬﺎﻝﹸ ،ﺍﻟﱠﺬِﻳﻦ ﻳﻈﹸﻨﻮﻥﹶ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻟﹶﻴﺲ ﻓِﻴﻪِ ﻃﹶﺮِﻳﻘﹶﺔﹲ ﺑﺮﻫﺎﻧِﻴﺔﹲ ،ﺑِﺨِﻠﹶﺎﻑِ ﻣﺎ ﻗﹶﺪ ﻳﺸﺘﺒِﻪ ﻭﻳﻘﹶﻊ ﻓِﻴﻪِ ﻧِﺰﺍﻉ ،ﻓﹶﺈِﻧﻪ ﻳﺒﻴﻨﻪ ﻭﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ. ﻭﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﺸﺮﻙ ﻓِﻲ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﻣﻌﻠﹸﻮﻡ ﺍﻟِﺎﻣﺘِﻨﺎﻉِ ﻋِﻨﺪ ﺍﻟﻨﺎﺱِ ﻛﹸﻠﱢﻬِﻢ ،ﺑِﺎﻋﺘِﺒﺎﺭِ ﺇِﺛﹾﺒﺎﺕِ ﺧﺎﻟِﻘﹶﻴﻦِ ﻣﺘﻤﺎﺛِﻠﹶﻴﻦِ ﻓِﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﻭﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ،ﻭﺇِﻧﻤﺎ ﺫﹶﻫﺐ ﺑﻌﺾ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﺇِﻟﹶﻰ ﺃﹶﻥﱠ ﺛﹶﻢ ﺧﺎﻟِﻘﹰﺎ ﺧﻠﹶﻖ ﺑﻌﺾ ﺍﻟﹾﻌﺎﻟﹶﻢِ ،ﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﺍﻟﺜﱠﻨﻮِﻳﺔﹸ ﻓِﻲ ﺍﻟﻈﱡﻠﹾﻤﺔِ ،ﻭﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ ﻓِﻲ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﺤﻴﻮﺍﻥِ ،ﻭﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﻪ ﺍﻟﺪﻫﺮِﻳﺔﹸ ﻓِﻲ ﺣﺮﻛﹶﺔِ ﺍﻟﹾﺄﹶﻓﹾﻠﹶﺎﻙِ ،ﺃﹶﻭ ﺣﺮﻛﹶﺎﺕِ ﺍﻟﻨﻔﹸﻮﺱِ ،ﺃﹶﻭِ ﺍﻟﹾﺄﹶﺟﺴﺎﻡِ ﺍﻟﻄﱠﺒِﻴﻌِﻴﺔِ ،ﻓﹶﺈِﻥﱠ ﻫﺆﻟﹶﺎﺀِ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﺃﹸﻣﻮﺭﺍ ﻣﺤﺪﺛﹶﺔﹰ ﺑِﺪﻭﻥِ ﺇِﺣﺪﺍﺙِ ﺍﻟﻠﱠﻪِ ﺇِﻳﺎﻫﺎ ،ﻓﹶﻬﻢ ﻣﺸﺮِﻛﹸﻮﻥﹶ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﻭﻛﹶﺜِﲑ ﻣِﻦ ﻣﺸﺮِﻛِﻲ ﺍﻟﹾﻌﺮﺏِ ﻭﻏﹶﻴﺮِﻫِﻢ ﻗﹶﺪ ﻳﻈﹸﻦ ﻓِﻲ ﺁﻟِﻬﺘِﻪِ ﺷﻴﺌﹰﺎ ﻣِﻦ ﻧ ﹾﻔﻊٍ ﺃﹶﻭ ﺿﺮ ،ﺑِﺪﻭﻥِ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﺍﻟﻠﱠﻪ ﺫﹶﻟِﻚ. ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢١ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٤٦ : ٣٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻠﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺍﻟﺸﺮﻙ ﻓِﻲ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﻣﻮﺟﻮﺩﺍ ﻓِﻲ ﺍﻟﻨﺎﺱِ ،ﺑﻴﻦ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺑﻄﹾﻠﹶﺎﻧﻪ ،ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
t,n=y{ $yJÎ/ ¥m»s9Î) ‘@ä. |=yds%©! #]ŒÎ) 4 >m»s9Î) ô`ÏB ¼çmyètB šc%Ÿ2 $tBur 7$s!ur `ÏB ª!$# x‹sƒªB$# $tB
.(١) {4 <Ù÷èt/ 4’n?tã öNßgàÒ÷èt/ Ÿxyès9ur ﻓﹶﺘﺄﹶﻣﻞﹾ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺮﻫﺎﻥﹶ ﺍﻟﹾﺒﺎﻫِﺮ ،ﺑِﻬﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆِ ﺍﻟﹾﻮﺟِﻴﺰِ ﺍﻟﻈﱠﺎﻫِﺮِ .ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺈِﻟﹶﻪ ﺍﻟﹾﺤﻖ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺧﺎﻟِﻘﹰﺎ ﻓﹶﺎﻋِﻠﹰﺎ ،ﻳﻮﺻِﻞﹸ ﺇِﻟﹶﻰ ﻋﺎﺑِﺪِﻩِ ﺍﻟﻨ ﹾﻔﻊ ﻭﻳﺪﻓﹶﻊ ﻋﻨﻪ ﺍﻟﻀﺮ ،ﻓﹶﻠﹶﻮ ﻛﹶﺎﻥﹶ ﻣﻌﻪ ﺳﺒﺤﺎﻧﻪ ﺇِﻟﹶﻪ ﺁﺧﺮ ﻳﺸﺮِﻛﹸﻪ ﻓِﻲ ﻣﻠﹾﻜِﻪِ ،ﻟﹶﻜﹶﺎﻥﹶ ﻟﹶﻪ ﺧﻠﹾﻖ ﻭﻓِﻌﻞﹲ ،ﻭﺣِﻴﻨﺌِﺬٍ ﻓﹶﻠﹶﺎ ﻳﺮﺿﻰ ﺗِﻠﹾﻚ ﺍﻟﺸﺮِﻛﹶﺔﹶ ،ﺑﻞﹾ ﺇِﻥﹾ ﻗﹶﺪﺭ ﻋﻠﹶﻰ ﻗﹶﻬﺮِ ﺫﹶﻟِﻚ ﺍﻟﺸﺮِﻳﻚِ ﻭﺗﻔﹶﺮﺩِﻩِ ﺑِﺎﻟﹾﻤﻠﹾﻚِ ﻭﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ﺩﻭﻧﻪ ﻓﹶﻌﻞﹶ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺍﻧﻔﹶﺮﺩ ﺑِﺨﻠﹾﻘِﻪِ ﻭﺫﹶﻫﺐ ﺑِﺬﹶﻟِﻚ ﺍﻟﹾﺨﻠﹾﻖِ ،ﻛﹶﻤﺎ ﻳﻨﻔﹶﺮِﺩ ﻣﻠﹸﻮﻙ ﺍﻟﺪﻧﻴﺎ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾٍ ﺑِﻤﻠﹾﻜِﻪِ ،ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻘﹾﺪِﺭِ ﺍﻟﹾﻤﻨﻔﹶﺮِﺩ ﻣِﻨﻬﻢ ﻋﻠﹶﻰ ﻗﹶﻬﺮِ ﺍﻟﹾﺂﺧﺮِ ﻭﺍﻟﹾﻌﻠﹸﻮ ﻋﻠﹶﻴﻪِ .ﻓﹶﻠﹶﺎ ﺑﺪ ﻣِﻦ ﺃﹶﺣﺪِ ﺛﹶﻠﹶﺎﺛﹶﺔِ ﺃﹸﻣﻮﺭٍ: ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﺬﹾﻫﺐ ﻛﹸﻞﱡ ﺇِﻟﹶﻪٍ ﺑِﺨﻠﹾﻘِﻪِ ﻭﺳﻠﹾﻄﹶﺎﻧِﻪِ. ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻌﻠﹸﻮ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺑﻌﺾٍ. ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻧﻮﺍ ﺗﺤﺖ ﻗﹶﻬﺮِ ﻣﻠِﻚٍ ﻭﺍﺣِﺪٍ ﻳﺘﺼﺮﻑ ﻓِﻴﻬِﻢ ﻛﹶﻴﻒ ﻳﺸﺎﺀُ ،ﻭﻟﹶﺎ ﻳﺘﺼﺮﻓﹸﻮﻥﹶ ﻓِﻴﻪِ، ﺑﻞﹾ ﻳﻜﹸﻮﻥﹸ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﹾﺈِﻟﹶﻪ ،ﻭﻫﻢ ﺍﻟﹾﻌﺒِﻴﺪ ﺍﻟﹾﻤﺮﺑﻮﺑﻮﻥﹶ ﺍﻟﹾﻤﻘﹾﻬﻮﺭﻭﻥﹶ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ. ﻭﺍﻧﺘِﻈﹶﺎﻡ ﺃﹶﻣﺮِ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻛﹸﻠﱢﻪِ ﻭﺇِﺣﻜﹶﺎﻡ ﺃﹶﻣﺮِﻩِ ،ﻣِﻦ ﺃﹶﺩﻝﱢ ﺩﻟِﻴﻞٍ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﺪﺑﺮﻩ ﺇِﻟﹶﻪ ﻭﺍﺣِﺪ ،ﻭﻣﻠِﻚ ﻭﺍﺣِﺪ ،ﻭﺭﺏ ﻭﺍﺣِﺪ ،ﻟﹶﺎ ﺇِﻟﹶﻪ ﻟِﻠﹾﺨﻠﹾﻖِ ﻏﹶﻴﺮﻩ ،ﻭﻟﹶﺎ ﺭﺏ ﻟﹶﻬﻢ ﺳِﻮﺍﻩ .ﻛﹶﻤﺎ ﻗﹶﺪ ﺩﻝﱠ ﺩﻟِﻴﻞﹸ ﺍﻟﺘﻤﺎﻧﻊِ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺧﺎﻟِﻖ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻭﺍﺣِﺪ ،ﻟﹶﺎ ﺭﺏ ﻏﹶﻴﺮﻩ ﻭﻟﹶﺎ ﺇِﻟﹶﻪ ﺳِﻮﺍﻩ ،ﻓﹶﺬﹶﻟﻚ ﺗﻤﺎﻧﻊ ﻓِﻲ ﺍﻟﹾﻔِﻌﻞِ ﻭﺍﻟﹾﺈِﳚﺎﺩِ ،ﻭﻫﺬﹶﺍ ﺗﻤﺎﻧﻊ ﻓِﻲ ﺍﻟﹾﻌِﺒﺎﺩﺓِ ﻭﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ .ﻓﹶﻜﹶﻤﺎ ﻳﺴﺘﺤِﻴﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ﺭﺑﺎﻥِ ﺧﺎﻟِﻘﹶﺎﻥِ ﻣﺘﻜﹶﺎﻓِﺌﹶﺎﻥِ ،ﻛﹶﺬﹶﻟِﻚ ﻳﺴﺘﺤِﻴﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﺇِﻟﹶﻬﺎﻥِ ﻣﻌﺒﻮﺩﺍﻥِ. ﻓﹶﺎﻟﹾﻌِﻠﹾﻢ ﺑِﺄﹶﻥﱠ ﻭﺟﻮﺩ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻋﻦ ﺻﺎﻧِﻌﻴﻦِ ﻣﺘﻤﺎﺛِﻠﹶﻴﻦِ ﻣﻤﺘﻨِﻊ ﻟِﺬﹶﺍﺗِﻪِ ،ﻣﺴﺘﻘِﺮ ﻓِﻲ ﺍﻟﹾﻔِﻄﹶﺮِ ﻣﻌﻠﹸﻮﻡ ﺑِﺼﺮِﻳﺢِ ﺍﻟﹾﻌﻘﹾﻞِ ﺑﻄﹾﻠﹶﺎﻧﻪ ،ﻓﹶﻜﹶﺬﹶﺍ ﺗﺒﻄﹸﻞﹸ ﺇِﻟﹶﻬِﻴﺔﹸ ﺍﺛﹾﻨﻴﻦِ .ﻓﹶﺎﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﻜﹶﺮِﳝﺔﹸ ﻣﻮﺍﻓِﻘﹶﺔﹲ ﻟِﻤﺎ ﺛﹶﺒﺖ ﻭﺍﺳﺘﻘﹶﺮ ﻓِﻲ ﺍﻟﹾﻔِﻄﹶﺮِ ﻣِﻦ ﺗﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﺩﺍﻟﱠﺔﹲ ﻣﺜﹾﺒِﺘﺔﹲ ﻣﺴﺘﻠﹾﺰِﻣﺔﹲ ﻟِﺘﻮﺣِﻴﺪِ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ. ) (1ﺳﻮﺭﺓ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺁﻳﺔ . ٩١ : ٣٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺮِﻳﺐ ﻣِﻦ ﻣﻌﻨﻰ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ.(١) {4 $s?y‰|¡xÿs9 ª!$# žwÎ) îpolÎ;#uä !$yJÍkŽÏù tb%x. öqs9 } : ﻭﻗﹶﺪ ﻇﹶﻦ ﻃﹶﻮﺍﺋِﻒ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺩﻟِﻴﻞﹸ ﺍﻟﺘﻤﺎﻧﻊِ ﺍﻟﱠﺬِﻱ ﺗﻘﹶﺪﻡ ﺫِﻛﹾﺮﻩ ،ﻭﻫﻮ ﺃﹶﻧﻪ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ﺻﺎﻧِﻌﺎﻥِ ﺍﱁ ،ﻭﻏﹶﻔﹶﻠﹸﻮﺍ ﻋﻦ ﻣﻀﻤﻮﻥِ ﺍﻟﹾﺂﻳﺔِ ،ﻓﹶﺈِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﹶﺧﺒﺮ ﺃﹶﻧﻪ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻓِﻴﻬِﻤﺎ ﺁﻟِﻬﺔﹲ ﻏﹶﻴﺮﻩ، ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﺃﹶﺭﺑﺎﺏ. ﻭﺃﹶﻳﻀﺎ ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﺇِﻧﻤﺎ ﻫﻮ ﺑﻌﺪ ﻭﺟﻮﺩِﻫِﻤﺎ ،ﻭﺃﹶﻧﻪ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻓِﻴﻬِﻤﺎ ﻭﻫﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥِ ﺁﻟِﻬﺔﹲ ﺳِﻮﺍﻩ ﻟﹶﻔﹶﺴﺪﺗﺎ. ﻭﺃﹶﻳﻀﺎ ﻓﹶﺈِﻧﻪ ﻗﹶﺎﻝﹶ ، (٢) {4 $s?y‰|¡xÿs9 } :ﻭﻫﺬﹶﺍ ﻓﹶﺴﺎﺩ ﺑﻌﺪ ﺍﻟﹾﻮﺟﻮﺩِ ،ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﻟﹶﻢ ﻳﻮﺟﺪﺍ. ﻭﺩﻟﱠﺖِ ﺍﻟﹾﺂﻳﺔﹸ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻴﻬِﻤﺎ ﺁﻟِﻬﺔﹲ ﻣﺘﻌﺪﺩﺓﹲ ،ﺑﻞﹾ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﺈِﻟﹶﻪ ﺇِﻟﱠﺎ ﻭﺍﺣِﺪﺍ، ﻭﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﻟﹶﻪ ﺍﻟﹾﻮﺍﺣِﺪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ،ﻭﺃﹶﻥﱠ ﻓﹶﺴﺎﺩ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻳﻠﹾﺰﻡ ﻣِﻦ ﻛﹶﻮﻥِ ﺍﻟﹾﺂﻟِﻬﺔِ ﻓِﻴﻬِﻤﺎ ﻣﺘﻌﺪﺩﺓﹰ ،ﻭﻣِﻦ ﻛﹶﻮﻥِ ﺍﻟﹾﺈِﻟﹶﻪِ ﺍﻟﹾﻮﺍﺣِﺪِ ﻏﹶﻴﺮ ﺍﻟﻠﱠﻪِ ،ﻭﺃﹶﻧﻪ ﻟﹶﺎ ﺻﻠﹶﺎﺡ ﻟﹶﻬﻤﺎ ﺇِﻟﱠﺎ ﺑِﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﺈِﻟﹶﻪ ﻓِﻴﻬِﻤﺎ ﻫﻮ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﻟﹶﺎ ﻏﹶﻴﺮ .ﻓﹶﻠﹶﻮ ﻛﹶﺎﻥﹶ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ﺇِﻟﹶﻬﺎﻥِ ﻣﻌﺒﻮﺩﺍﻥِ ﻟﹶﻔﹶﺴﺪ ﻧِﻈﹶﺎﻣﻪ ﻛﹸﻠﱡﻪ ،ﻓﹶﺈِﻥﱠ ﻗِﻴﺎﻣﻪ ﺇِﻧﻤﺎ ﻫﻮ ﺑِﺎﻟﹾﻌﺪﻝِ ،ﻭﺑِﻪِ ﻗﹶﺎﻣﺖِ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ. ﻭﺃﹶﻇﹾﻠﹶﻢ ﺍﻟﻈﱡﻠﹾﻢِ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﻃﹾﻠﹶﺎﻕِ ﺍﻟﺸﺮﻙ ،ﻭﺃﹶﻋﺪﻝﹸ ﺍﻟﹾﻌﺪﻝِ ﺍﻟﺘﻮﺣِﻴﺪ. ﻭﺗﻮﺣِﻴﺪ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ﻣﺘﻀﻤﻦ ﻟِﺘﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﺩﻭﻥﹶ ﺍﻟﹾﻌﻜﹾﺲِ .ﻓﹶﻤﻦ ﻟﹶﺎ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﻳﻜﹸﻮﻥﹸ ﻋﺎﺟِﺰﺍ ،ﻭﺍﻟﹾﻌﺎﺟِﺰ ﻟﹶﺎ ﻳﺼﻠﹸﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺇِﻟﹶﻬﺎ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
† (٣) {ÇÊÒÊÈ tbqà)n=øƒäﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&ß,è=øƒs† žw `yJx. ß,è=øƒs† `yJsùr
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺁﻳﺔ . ٢٢ : ) (2ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ . ٢٢ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٩١ : ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ١٧ : ٣٦
&öNèdur $\«ø‹x© ß,è=øƒs† Ÿw $tB tbqä.ÎŽô³ç„r
&{ÇÊÐÈ šcrã•ž2x‹s? Ÿxsùr
)(٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ} :
Ä ¸ ó •y ê ø9 $ # “ÏŒ 4 ’ n < Î) ( # ö q tó t Gö / ^ w #]Œ Î ) t bqä 9 qà) t ƒ $yJ x . × p ol Î ;#u ä ÿ ¼ çm yè t B t b %x . ö q ©9 @è %
™.(١) {ÇÍËÈ Wx‹Î7 y ﻭﻓِﻴﻬﺎ ﻟِﻠﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻗﹶﻮﻟﹶﺎﻥِ: ﺃﹶﺣﺪﻫﻤﺎ :ﻟﹶﺎﺗﺨﺬﹸﻭﺍ ﺳﺒِﻴﻠﹰﺎ ﺇِﻟﹶﻰ ﻣﻐﺎﻟﹶﺒﺘِﻪِ .ﻭﺍﻟﺜﱠﺎﻧِﻲ ،ﻭﻫﻮ ﺍﻟﺼﺤِﻴﺢ ﺍﻟﹾﻤﻨﻘﹸﻮﻝﹸ ﻋﻦِ ﺍﻟﺴﻠﹶﻒِ، ﻛﹶﻘﹶﺘﺎﺩﺓﹶ ﻭﻏﹶﻴﺮِﻩِ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﺫﹶﻛﹶﺮﻩ ﺍﺑﻦ ﺟﺮِﻳﺮٍ ﻭﻟﹶﻢ ﻳﺬﹾﻛﹸﺮ ﻏﹶﻴﺮﻩ :ﻟﹶﺎﺗﺨﺬﹸﻭﺍ ﺳﺒِﻴﻠﹰﺎ ﺑِﺎﻟﺘﻘﹶﺮﺏِ ﺇِﻟﹶﻴﻪِ، ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
)`yJsù ( ×ot•Ï.õ‹s? ¾ÍnÉ‹»yd ¨bÎ
© (٢) {ÇËÒÈ Wx‹Î6y™ ¾ÏmÎn/u‘ 4’n<Î) x‹sƒªB$# uä!$xﻭﺫﹶﻟِﻚ ﺃﹶﻧﻪ
ﻗﹶﺎﻝﹶ.(٣) {tbqä9qà)tƒ $yJx. ×polÎ;#uä ÿ¼çmyètB tb%x. öq©9 } :
ﻭﻫﻢ ﻟﹶﻢ ﻳﻘﹸﻮﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﻟﹾﻌﺎﻟﹶﻢ ﻟﹶﻪ ﺻﺎﻧِﻌﺎﻥِ ،ﺑﻞﹾ ﺟﻌﻠﹸﻮﺍ ﻣﻌﻪ ﺁﻟِﻬﺔﹰ ﺍﺗﺨﺬﹸﻭﻫﻢ ﺷﻔﹶﻌﺎﺀَ ،ﻭﻗﹶﺎﻟﹸﻮﺍ: } (٤) {#’s"ø9ã— «!$# ’n<Î) !$tRqç/Ìh•s)ã‹Ï9 žwÎ) öNèd߉ç6÷ètR $tBﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٤٢ : ) (2ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺁﻳﺔ . ٢٩ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ،ﺁﻳﺔ . ٤٢ : ) (4ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ٣ : ٣٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﻧﻮﺍﻉ ﺍﻟﺘﻮﺣِﻴﺪ ﺍﻟﱠﺬِﻱ ﺩﻋﺖ ﺇِﻟﹶﻴﻪِ ﺍﻟﺮﺳﻞﹸ ﰒ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺩﻋﺖ ﺇﻟﻴﻪ ﺭﺳﻞ ﺍﷲ ﻭﻧﺰﻟﹶﺖ ﺑِﻪِ ﻛﹸﺘﺒﻪ ﻧﻮﻋﺎﻥِ :ﺗﻮﺣِﻴﺪ ﻓِﻲ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﻭﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ،ﻭﺗﻮﺣِﻴﺪ ﻓِﻲ ﺍﻟﻄﱠﻠﹶﺐِ ﻭﺍﻟﹾﻘﹶﺼﺪِ. ﻓﹶﺎﻟﹾﺄﹶﻭﻝﹸ :ﻫﻮ ﺇِﺛﹾﺒﺎﺕ ﺣﻘِﻴﻘﹶﺔِ ﺫﹶﺍﺕِ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﻭﺻِﻔﹶﺎﺗِﻪِ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪِ ﻭﺃﹶﺳﻤﺎﺋِﻪِ ،ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ﻓِﻲ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ،ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﻋﻦ ﻧﻔﹾﺴِﻪِ ،ﻭﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ ﺭﺳﻮﻟﹸﻪ.r ﻭﻗﹶﺪ
ﺃﹶﻓﹾﺼﺢ
ﺍﻟﹾﻘﹸﺮﺁﻥﹸ
ﻋﻦ
ﻫﺬﹶﺍ
ﺍﻟﻨﻮﻉِ
ﺃﹶﻭﻝِ " ﺍﻟﹾﺤﺪِﻳﺪِ " ﻭ " ﻃﻪ " ﻭﺁﺧِﺮِ " ﺍﻟﹾﺤﺸﺮِ " ﻭﺃﹶﻭﻝِ " ﺍﱂ
ﻛﹸﻞﱠ ﺗﻨﺰِﻳﻞﹸ
ﺍﻟﹾﺈِﻓﹾﺼﺎﺡِ،
ﻓِﻲ
ﻛﹶﻤﺎ
ﺍﻟﺴﺠﺪﺓِ " ﻭﺃﹶﻭﻝِ " ﺁﻝِ
ﻋِﻤﺮﺍﻥﹶ " ﻭﺳﻮﺭﺓِ " ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ " ﺑِﻜﹶﻤﺎﻟِﻬﺎ ،ﻭﻏﹶﻴﺮِ ﺫﹶﻟِﻚ. ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﻭﻫﻮ ﺗﻮﺣِﻴﺪ ﺍﻟﻄﱠﻠﹶﺐِ ﻭﺍﻟﹾﻘﹶﺼﺪِ ،ﻣِﺜﹾﻞﹶ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻮﺭﺓﹸ } šcrã•Ïÿ»x6ø9$#
{ö/ä3uZ÷•t/ur
)(٢
{ÇÊÈ
)(١
ﻭ}
$pkš‰r'¯»tƒ ö@è%
$uZoY÷•t/ ¥ä!#uqy™ 7pyJÎ=Ÿ2 4’n<Î) (#öqs9$yès? É=»tGÅ3ø9$# Ÿ@÷dr'¯»tƒ ö@è%
ﻭﺃﹶﻭﻝﹸ ﺳﻮﺭﺓِ " ﺗﻨﺰِﻳﻞﹸ ﺍﻟﹾﻜِﺘﺎﺏِ " ﻭﺁﺧِﺮﻫﺎ ،ﻭﺃﹶﻭﻝﹸ ﺳﻮﺭﺓِ " ﻳﻮﻧﺲ " ﻭﺃﹶﻭﺳﻄﹸﻬﺎ
ﻭﺁﺧِﺮﻫﺎ ،ﻭﺃﹶﻭﻝﹸ ﺳﻮﺭﺓِ " ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ " ﻭﺁﺧِﺮﻫﺎ ،ﻭﺟﻤﻠﹶﺔﹸ ﺳﻮﺭﺓِ " ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ". ﻭﻏﹶﺎﻟِﺐ ﺳﻮﺭِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣﺘﻀﻤﻨﺔﹲ ﻟِﻨﻮﻋﻲِ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﺑﻞﹾ ﻛﹸﻞﱡ ﺳﻮﺭﺓٍ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ .ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺇِﻣﺎ ﺧﺒﺮ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﻭﺃﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ،ﻭﻫﻮ ﺍﻟﺘﻮﺣِﻴﺪ ﺍﻟﹾﻌِﻠﹾﻤِﻲ ﺍﻟﹾﺨﺒﺮِﻱ .ﻭﺇِﻣﺎ ﺩﻋﻮﺓﹲ ﺇِﻟﹶﻰ ﻋِﺒﺎﺩﺗِﻪِ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ ،ﻭﺧ ﹾﻠﻊ ﻣﺎ ﻳﻌﺒﺪ ﻣِﻦ ﺩﻭﻧِﻪِ ،ﻓﹶﻬﻮ ﺍﻟﺘﻮﺣِﻴﺪ ﺍﻟﹾﺈِﺭﺍﺩِﻱ ﺍﻟﻄﱠﻠﹶﺒِﻲ .ﻭﺇِﻣﺎ ﺃﹶﻣﺮ ﻭﻧﻬﻲ ﻭﺇِﻟﹾﺰﺍﻡ ﺑِﻄﹶﺎﻋﺘِﻪِ ،ﻓﹶﺬﹶﻟِﻚ ﻣِﻦ ﺣﻘﹸﻮﻕِ ﺍﻟﺘﻮﺣِﻴﺪِ ﻭﻣﻜﹶﻤﻠﹶﺎﺗِﻪِ .ﻭﺇِﻣﺎ ﺧﺒﺮ ﻋﻦ ﺇِﻛﹾﺮﺍﻣِﻪِ ﻟِﺄﹶﻫﻞِ ﺗﻮﺣِﻴﺪِﻩِ، ﻭﻣﺎ ﻓﹶﻌﻞﹶ ﺑِﻬِﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﺎ ﻳﻜﹾﺮِﻣﻬﻢ ﺑِﻪِ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ،ﻭﻫﻮ ﺟﺰﺍﺀُ ﺗﻮﺣِﻴﺪِﻩِ .ﻭﺇِﻣﺎ ﺧﺒﺮ ﻋﻦ ﺃﹶﻫﻞِ ﺍﻟﺸﺮﻙِ ،ﻭﻣﺎ ﻓﹶﻌﻞﹶ ﺑِﻬِﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﺍﻟﻨﻜﹶﺎﻝِ ،ﻭﻣﺎ ﻓﹶﻌﻞﹶ ﺑِﻬِﻢ ﻓِﻲ ﺍﻟﹾﻌﻘﹾﺒﻰ ﻣِﻦ ﺍﻟﹾﻌﺬﹶﺍﺏِ
)(٣
) (1ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺁﻳﺔ . ١ : ) (2ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٦٤ : ) (3ﻋﱪ ﺑﻘﻮﻟﻪ " :ﻭﻣﺎ ﻓﻌﻞ " ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ -ﻷﻥ ﻣﺎ ﺗﻮﻋﺪ ﺍﷲ ﺑﻪ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻣﺘﺤﻘﻖ ﺛﺎﺑﺖ ﲟﻮﻢ ﻣﺸﺮﻛﲔ . ﻓﻜﺄﻧﻪ ﻭﻗﻊ ﻓﻌﻼ ،ﻭﺫﻟﻚ ﺍﻟﺘﻌﺒﲑ -ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﺍﻟﻮﺍﻗﻊ ﻋﻤﺎ ﺳﻴﻜﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ -ﻛﺜﲑ ﰲ ﺍﻟﻘﺮﺁﻥ . ٣٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻬﻮ ﺟﺰﺍﺀُ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﺣﻜﹾﻢِ ﺍﻟﺘﻮﺣِﻴﺪِ. ﻓﹶﺎﻟﹾﻘﹸﺮﺁﻥﹸ ﻛﹸﻠﱡﻪ ﻓِﻲ ﺍﻟﺘﻮﺣِﻴﺪِ ﻭﺣﻘﹸﻮﻗِﻪِ ﻭﺟﺰﺍﺋِﻪِ ،ﻭﻓِﻲ ﺷﺄﹾﻥِ ﺍﻟﺸﺮﻙِ ﻭﺃﹶﻫﻠِﻪِ ﻭﺟﺰﺍﺋِﻬِﻢ .ﻓﹶـ }
šúüÏJn=»yèø9$# Å_Uu‘ ¬! ߉ôJysø9$#
ﺗﻮﺣِﻴﺪ} ،
{ÇËÈ
tLìÉ)tGó¡ßJø9$# xÞºuŽÅ_Ç9$# $tRω÷d$#
)(١
{ÇÏÈ
ﺗﻮﺣِﻴﺪ} ، )(٣
ÉOŠÏm§•9$# Ç`»uH÷q§•9$#
{ÇÌÈ
)(٢
ﺗﻮﺣِﻴﺪ ﻣﺘﻀﻤﻦ ﻟِﺴﺆﺍﻝِ ﺍﻟﹾﻬِﺪﺍﻳﺔِ ﺇِﻟﹶﻰ
ﻃﹶﺮِﻳﻖِ ﺃﹶﻫﻞِ ﺍﻟﺘﻮﺣِﻴﺪِ{ÇÐÈ tûüÏj9!$žÒ9$# Ÿwur óOÎgö‹n=tæ ÅUqàÒøóyJø9$# ÎŽö•xî öNÎgö‹n=tã |MôJyè÷Rr& tûïÏ%©!$# } ،
)(٤
ﺍﻟﱠﺬِﻳﻦ ﻓﹶﺎﺭﻗﹸﻮﺍ ﺍﻟﺘﻮﺣِﻴﺪ. ﻭﻛﹶﺬﹶﻟِﻚ ﺷﻬِﺪ ﺍﻟﻠﱠﻪ ﻟِﻨﻔﹾﺴِﻪِ ﺑِﻬﺬﹶﺍ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﻭﺷﻬِﺪﺕ ﻟﹶﻪ ﺑِﻪِ ﻣﻠﹶﺎﺋِﻜﹶﺘﻪ ﻭﺃﹶﻧﺒِﻴﺎﺅﻩ ﻭﺭﺳﻠﹸﻪ ..ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
©žwÎ) tm»s9Î) Iw 4 ÅÝó¡É)ø9$$Î/ $JJͬ!$s% ÉOù=Ïèø9$# (#qä9'ré&ur èps3Í´¯»n=yJø9$#ur uqèd žwÎ) tm»s9Î) Iw ¼çm¯Rr& ª!$# y‰Îgx
.(٥) {3 ÞO»n=ó™M}$# «!$# y‰YÏã šúïÏe$!$# ¨bÎ) ÇÊÑÈ ÞOŠÅ6yÛø9$# Ⓝ͖yêø9$# uqèdﻓﹶﺘﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﻜﹶﺮِﳝﺔﹸ ﺇِﺛﹾﺒﺎﺕ ﺣﻘِﻴﻘﹶﺔِ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﻭﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺟﻤِﻴﻊِ ﻃﹶﻮﺍﺋِﻒِ ﺍﻟﻀﻠﹶﺎﻝِ ،ﻓﹶﺘﻀﻤﻨﺖ ﺃﹶﺟﻞﱠ ﺷﻬﺎﺩﺓٍ ﻭﺃﹶﻋﻈﹶﻤﻬﺎ ﻭﺃﹶﻋﺪﻟﹶﻬﺎ ﻭﺃﹶﺻﺪﻗﹶﻬﺎ ،ﻣِﻦ ﺃﹶﺟﻞﱢ ﺷﺎﻫِﺪٍ ،ﺑِﺄﹶﺟﻞﱢ ﻣﺸﻬﻮﺩٍ ﺑِﻪِ. ﻭﻋِﺒﺎﺭﺍﺕ ﺍﻟﺴﻠﹶﻒِ ﻓِﻲ ) ﺷﻬِﺪ - ( ﺗﺪﻭﺭ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻜﹾﻢِ ،ﻭﺍﻟﹾﻘﹶﻀﺎﺀِ ،ﻭﺍﻟﹾﺈِﻋﻠﹶﺎﻡِ ،ﻭﺍﻟﹾﺒﻴﺎﻥِ، ﻭﺍﻟﹾﺈِﺧﺒﺎﺭِ .ﻭﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝﹸ ﻛﹸﻠﱡﻬﺎ ﺣﻖ ﻟﹶﺎ ﺗﻨﺎﻓِﻲ ﺑﻴﻨﻬﺎ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﺸﻬﺎﺩﺓﹶ ﺗﺘﻀﻤﻦ ﻛﹶﻠﹶﺎﻡ ﺍﻟﺸﺎﻫِﺪِ ﻭﺧﺒﺮﻩ ،ﻭﺗﺘﻀﻤﻦ ﺇِﻋﻠﹶﺎﻣﻪ ﻭﺇِﺧﺒﺎﺭﻩ ﻭﺑﻴﺎﻧﻪ. ﻓﹶﻠﹶﻬﺎ ﺃﹶﺭﺑﻊ ﻣﺮﺍﺗِﺐ:
) (1ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ . ٢ : ) (2ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ . ٣ : ) (3ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ . ٦ : ) (4ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ . ٧ : ) (5ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺍﻵﻳﺘﺎﻥ . ١٩-١٨ : ٣٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺄﹶﻭﻝﹸ ﻣﺮﺍﺗِﺒِﻬﺎ :ﻋِﻠﹾﻢ ﻭﻣﻌﺮِﻓﹶﺔﹲ ﻭﺍﻋﺘِﻘﹶﺎﺩ ﻟِﺼِﺤﺔِ ﺍﻟﹾﻤﺸﻬﻮﺩِ ﺑِﻪِ ﻭﺛﹸﺒﻮﺗِﻪِ .ﻭﺛﹶﺎﻧِﻴﻬﺎ :ﺗﻜﹶﻠﱡﻤﻪ ﺑِﺬﹶﻟِﻚ، ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻌﻠِﻢ ﺑِﻪِ ﻏﹶﻴﺮﻩ ،ﺑﻞﹾ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻬﺎ ﻣﻊ ﻧﻔﹾﺴِﻪِ ﻭﻳﺘﺬﹶﻛﱠﺮﻫﺎ ﻭﻳﻨﻄِﻖ ﺑِﻬﺎ ﺃﹶﻭ ﻳﻜﹾﺘﺒﻬﺎ .ﻭﺛﹶﺎﻟِﺜﹸﻬﺎ :ﺃﹶﻥﹾ ﻳﻌﻠِﻢ ﻏﹶﻴﺮﻩ ﺑِﻤﺎ ﻳﺸﻬﺪ ﺑِﻪِ ﻭﻳﺨﺒِﺮﻩ ﺑِﻪِ ﻭﻳﺒﻴﻨﻪ ﻟﹶﻪ .ﻭﺭﺍﺑِﻌﻬﺎ :ﺃﹶﻥﹾ ﻳﻠﹾﺰِﻣﻪ ﺑِﻤﻀﻤﻮﻧِﻬﺎ ﻭﻳﺄﹾﻣﺮﻩ ﺑِﻪِ. ﻓﹶﺸﻬﺎﺩﺓﹸ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﻟِﻨﻔﹾﺴِﻪِ ﺑِﺎﻟﹾﻮﺣﺪﺍﻧِﻴﺔِ ﻭﺍﻟﹾﻘِﻴﺎﻡِ ﺑِﺎﻟﹾﻘِﺴﻂِ ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﻤﺮﺍﺗِﺐ ﺍﻟﹾﺄﹶﺭﺑﻊ: ﻋِﻠﹾﻤﻪ ﺑِﺬﹶﻟِﻚ ﺳﺒﺤﺎﻧﻪ ،ﻭﺗﻜﹶﻠﱡﻤﻪ ﺑِﻪِ ،ﻭﺇِﻋﻠﹶﺎﻣﻪ ،ﻭﺇِﺧﺒﺎﺭﻩ ﻟِﺨﻠﹾﻘِﻪِ ﺑِﻪِ ،ﻭﺃﹶﻣﺮﻫﻢ ﻭﺇِﻟﹾﺰﺍﻣﻬﻢ ﺑِﻪِ. ﻓﹶﺄﹶﻣﺎ ﻣﺮﺗﺒﺔﹸ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺸﻬﺎﺩﺓﹶ ﺗﻀﻤﻨﻬﺎ ﺿﺮﻭﺭﺓﹲ ،ﻭﺇِﻟﱠﺎ ﻛﹶﺎﻥﹶ ﺍﻟﺸﺎﻫِﺪ ﺷﺎﻫِﺪﺍ ﺑِﻤﺎ ﻟﹶﺎ ﻋِﻠﹾﻢ ﻟﹶﻪ ﺑِﻪِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ (١) {ÇÑÏÈ tbqßJn=ôètƒ öNèdur Èd,ysø9$$Î/ y‰Íky- `tB žwÎ) } :ﻭﻗﹶﺎﻝﹶ } r -ﻋﻠﹶﻰ ﻣِﺜﹾﻠِﻬﺎ ﻓﹶﺎﺷﻬﺪ ، {ﻭﺃﹶﺷﺎﺭ ﺇِﻟﹶﻰ ﺍﻟﺸﻤﺲِ. ﻭﺃﹶﻣﺎ ﻣﺮﺗﺒﺔﹸ ﺍﻟﺘﻜﹶﻠﱡﻢِ ﻭﺍﻟﹾﺨﺒﺮِ ،ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
Ç`»uH÷q§•9$# ߉»t6Ïã öNèd tûïÏ%©!$# sps3Í´¯»n=yJø9$# (#qè=yèy_ur
)tbqè=t«ó¡ç„ur öNåkèEy‰»ygx© Ü=tGõ3çGy™ 4 öNßgs)ù=yz (#r߉Îgx©r& 4 $·W»tRÎ
.(٢) {ÇÊÒÈﻓﹶﺠﻌﻞﹶ ﺫﹶﻟِﻚ ﻣِﻨﻬﻢ ﺷﻬﺎﺩﺓﹰ،
ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﺘﻠﹶﻔﱠﻈﹸﻮﺍ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﺸﻬﺎﺩﺓِ ،ﻭﻟﹶﻢ ﻳﺆﺩﻭﻫﺎ ﻋِﻨﺪ ﻏﹶﻴﺮِﻫِﻢ. ﻭﺃﹶﻣﺎ ﻣﺮﺗﺒﺔﹸ ﺍﻟﹾﺈِﻋﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﺧﺒﺎﺭِ ﻓﹶﻨﻮﻋﺎﻥِ :ﺇِﻋﻠﹶﺎﻡ ﺑِﺎﻟﹾﻘﹶﻮﻝِ ،ﻭﺇِﻋﻠﹶﺎﻡ ﺑِﺎﻟﹾﻔِﻌﻞِ .ﻭﻫﺬﹶﺍ ﺷﺄﹾﻥﹸ ﻛﹸﻞﱢ ﻣﻌﻠِﻢٍ ﻟِﻐﻴﺮِﻩِ ﺑِﺄﹶﻣﺮٍ .ﺗﺎﺭﺓﹰ ﻳﻌﻠِﻤﻪ ﺑِﻪِ ﺑِﻘﹶﻮﻝٍ ،ﻭﺗﺎﺭﺓﹰ ﺑِﻔِﻌﻞ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﻣﻦ ﺟﻌﻞﹶ ﺩﺍﺭﻩ ﻣﺴﺠِﺪﺍ ﻭﻓﹶﺘﺢ ﺑﺎﺑﻬﺎ ،ﻭﺃﹶﺑﺮﺯﻫﺎ ﺑِﻄﹶﺮِﻳﻘِﻬﺎ ﻭﺃﹶﺫِﻥﹶ ﻟِﻠﻨﺎﺱِ ﺑِﺎﻟﺪﺧﻮﻝِ ﻭﺍﻟﺼﻠﹶﺎﺓِ ﻓِﻴﻬﺎ :-ﻣﻌﻠِﻤﺎ ﺃﹶﻧﻬﺎ ﻭﻗﹾﻒ، ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﺘﻠﹶﻔﱠﻆﹾ ﺑِﻪِ .ﻭﻛﹶﺬﹶﻟِﻚ ﻣﻦ ﻭﺟِﺪ ﻣﺘﻘﹶﺮﺑﺎ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻩِ ﺑِﺄﹶﻧﻮﺍﻉِ ﺍﻟﹾﻤﺴﺎﺭ ،ﻳﻜﹸﻮﻥﹸ ﻣﻌﻠِﻤﺎ ﻟﹶﻪ ﻭﻟِﻐﻴﺮِﻩِ ﺃﹶﻧﻪ ﻳﺤِﺒﻪ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﺘﻠﹶﻔﱠﻆﹾ ﺑِﻘﹶﻮﻟِﻪِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺑِﺎﻟﹾﻌﻜﹾﺲِ .ﻭﻛﹶﺬﹶﻟِﻚ ﺷﻬﺎﺩﺓﹸ ﺍﻟﺮﺏ U ﻭﺑﻴﺎﻧﻪ ﻭﺇِﻋﻠﹶﺎﻣﻪ ،ﻳﻜﹸﻮﻥﹸ ﺑِﻘﹶﻮﻟِﻪِ ﺗﺎﺭﺓﹰ ،ﻭﺑِﻔِﻌﻠِﻪِ ﺃﹸﺧﺮﻯ .ﻓﹶﺎﻟﹾﻘﹶﻮﻝﹸ ﻣﺎ ﺃﹶﺭﺳﻞﹶ ﺑِﻪِ ﺭﺳﻠﹶﻪ ﻭﺃﹶﻧﺰﻝﹶ ﺑِﻪِ ﻛﹸﺘﺒﻪ .ﻭﺃﹶﻣﺎ ﺑﻴﺎﻧﻪ ﻭﺇِﻋﻠﹶﺎﻣﻪ ﺑِﻔِﻌﻠِﻪِ ،ﻓﹶﻜﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻛﹶﻴﺴﺎﻥﹶ :ﺷﻬِﺪ ﺍﻟﻠﱠﻪ ﺑِﺘﺪﺑِﲑِﻩِ ﺍﻟﹾﻌﺠِﻴﺐِ ﻭﺃﹸﻣﻮﺭِﻩِ ﺍﻟﹾﻤﺤﻜﹶﻤﺔِ ﻋِﻨﺪ ﺧﻠﹾﻘِﻪِ :-ﺃﹶﻧﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﻫﻮ .ﻭﻗﹶﺎﻝﹶ ﺁﺧﺮ:
) (1ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ . ٨٦ : ) (2ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ . ١٩ : ٤٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗــﺪﻝﱡ ﻋﻠﹶــﻰ ﺃﹶﻧــﻪ ﻭﺍﺣِــﺪ
ﻭﻓِــﻲ ﻛﹸــﻞﱢ ﺷــﻲﺀٍ ﻟﹶــﻪ ﺁﻳــﺔﹲ
.ﻭﻣِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﺸﻬﺎﺩﺓﹶ ﺗﻜﹸﻮﻥﹸ ﺑِﺎﻟﹾﻔِﻌﻞِ ،ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ: }
Ì•øÿä3ø9$$Î/ NÎgÅ¡àÿRr& #’n?tã z`ƒÏ‰Îg»x© «!$# y‰Éf»|¡tB (#rã•ßJ÷ètƒ br& tûüÏ.ÎŽô³ßJù=Ï9 tb%x. $tB
.(١) {4
ﻓﹶﻬﺬِﻩِ ﺷﻬﺎﺩﺓﹲ ﻣِﻨﻬﻢ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﺑِﻤﺎ ﻳﻔﹾﻌﻠﹸﻮﻧﻪ. ﻭﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺸﻬﺪ ﺑِﻤﺎ ﺟﻌﻞﹶ ﺁﻳﺎﺗِﻪِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺔﹶ ﺩﺍﻟﱠﺔﹰ ﻋﻠﹶﻴﻪِ ،ﻭﺩﻟﹶﺎﻟﹶﺘﻬﺎ ﺇِﻧﻤﺎ ﻫِﻲ ﺑِﺨﻠﹾﻘِﻪِ ﻭﺟﻌﻠِﻪِ. ﻭﺃﹶﻣﺎ ﻣﺮﺗﺒﺔﹸ ﺍﻟﹾﺄﹶﻣﺮِ ﺑِﺬﹶﻟِﻚ ﻭﺍﻟﹾﺈِﻟﹾﺰﺍﻡِ ﺑِﻪِ ،ﻭﺃﹶﻥﱠ ﻣﺠﺮﺩ ﺍﻟﺸﻬﺎﺩﺓِ ﻟﹶﺎ ﻳﺴﺘﻠﹾﺰِﻣﻪ ،ﻟﹶﻜِﻦ ﺍﻟﺸﻬﺎﺩﺓﹶ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻮﺿِﻊِ ﺗﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻭﺗﺘﻀﻤﻨﻪ - ﻓﹶﺈِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺷﻬِﺪ ﺑِﻪِ ﺷﻬﺎﺩﺓﹶ ﻣﻦ ﺣﻜﹶﻢ ﺑِﻪِ ،ﻭﻗﹶﻀﻰ ﻭﺃﹶﻣﺮ ﻭﺃﹶﻟﹾﺰﻡ ﻋِﺒﺎﺩﻩ ﺑِﻪِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ﺗﻌﺎﻟﹶﻰ} : ã&s! tûüÅÁÎ=øƒèC
Èû÷üuZøO$# Èû÷üyg»s9Î) (#ÿrä‹Ï‚-Gs? Ÿw
{tûïÏe$!$#
$·g»s9Î) «!$# yìtB ö@yèøgrB
)(٤
}
* HwÎ) (#ÿr߉ç7÷ès? žwr& y7•/u‘ 4Ó|Ós%ur
({
)(٣
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
#Y‰Ïmºur $Yg»s9Î) (#ÿr߉ç6÷èu‹Ï9 žwÎ) (#ÿrã•ÏBé& !$tBur
{t•yz#uä
)(٦
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
){çn$-ƒÎ
)(٢
ﻭﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ
©!$# (#r߉ç6÷èu‹Ï9 žwÎ) (#ÿrâ•ÉDé& !$tBur
({
)(٥
ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
žw
{¢
)(٧
t•yz#uä $·g»s9Î) «!$# yìtB äíô‰s? Ÿwur
ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻛﹸﻠﱡﻪ ﺷﺎﻫِﺪ ﺑِﺬﹶﻟِﻚ. ﻭﻭﺟﻪ ﺍﺳﺘِﻠﹾﺰﺍﻡِ ﺷﻬﺎﺩﺗِﻪِ ﺳﺒﺤﺎﻧﻪ ﻟِﺬﹶﻟِﻚ :ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﺷﻬِﺪ ﺃﹶﻧﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﻫﻮ ،ﻓﹶﻘﹶﺪ ﺃﹶﺧﺒﺮ ﻭﻧﺒﺄ ﻭﺃﹶﻋﻠﹶﻢ ﻭﺣﻜﹶﻢ ﻭﻗﹶﻀﻰ ﺃﹶﻥﱠ ﻣﺎ ﺳِﻮﺍﻩ ﻟﹶﻴﺲ ﺑِﺈِﻟﹶﻪٍ ،ﻭﺃﹶﻥﱠ ﺇِﻟﹶﻬِﻴﺔﹶ ﻣﺎ ﺳِﻮﺍﻩ ﺑﺎﻃِﻠﹶﺔﹲ ،ﻓﹶﻠﹶﺎ ﻳﺴﺘﺤِﻖ ﺍﻟﹾﻌِﺒﺎﺩﺓﹶ
) (1ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔِ ﺁﻳﺔ . ١٧ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٢٣ : ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٥١ : ) (4ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ﺁﻳﺔ . ٥ : ) (5ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ . ٣١ : ) (6ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٢٢ : ) (7ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ . ٨٨ : ٤١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳِﻮﺍﻩ ،ﻛﹶﻤﺎ ﻟﹶﺎ ﺗﺼﻠﹸﺢ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔﹸ ﻟِﻐﻴﺮِﻩِ .ﻭﺫﹶﻟِﻚ ﻳﺴﺘﻠﹾﺰِﻡ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﺗﺨﺎﺫِﻩِ ﻭﺣﺪﻩ ﺇِﻟﹶﻬﺎ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﺗﺨﺎﺫِ ﻏﹶﻴﺮِﻩِ ﻣﻌﻪ ﺇِﻟﹶﻬﺎ .ﻭﻫﺬﹶﺍ ﻳﻔﹾﻬﻤﻪ ﺍﻟﹾﻤﺨﺎﻃﹶﺐ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ،ﻛﹶﻤﺎ ﺇِﺫﹶﺍ ﺭﺃﹶﻳﺖ ﺭﺟﻠﹰﺎ ﻳﺴﺘﻔﹾﺘِﻲ ﺭﺟﻠﹰﺎ ﺃﹶﻭ ﻳﺴﺘﺸﻬِﺪﻩ ﺃﹶﻭ ﻳﺴﺘﻄِﺒﻪ ﻭﻫﻮ ﻟﹶﻴﺲ ﺃﹶﻫﻠﹰﺎ ﻟِﺬﹶﻟِﻚ ،ﻭﻳﺪﻉ ﻣﻦ ﻫﻮ ﺃﹶﻫﻞﹲ ﻟﹶﻪ، ﻓﹶﺘﻘﹸﻮﻝﹸ :ﻫﺬﹶﺍ ﻟﹶﻴﺲ ﺑِﻤﻔﹾﺖٍ ﻭﻟﹶﺎ ﺷﺎﻫِﺪٍ ﻭﻟﹶﺎ ﻃﹶﺒِﻴﺐٍ ،ﺍﻟﹾﻤﻔﹾﺘِﻲ ﻓﹸﻠﹶﺎﻥﹲ ،ﻭﺍﻟﺸﺎﻫِﺪ ﻓﹸﻠﹶﺎﻥﹲ ،ﻭﺍﻟﻄﱠﺒِﻴﺐ ﻓﹸﻠﹶﺎﻥﹲ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﺃﹶﻣﺮ ﻣِﻨﻪ ﻭﻧﻬﻲ. ﻭﺃﹶﻳﻀﺎ :ﻓﹶﺎﻟﹾﺂﻳﺔﹸ ﺩﻟﱠﺖ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻭﺣﺪﻩ ﺍﻟﹾﻤﺴﺘﺤِﻖ ﻟِﻠﹾﻌِﺒﺎﺩﺓِ ..ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺧﺒﺮ ﺃﹶﻧﻪ ﻫﻮ ﻭﺣﺪﻩ ﺍﻟﹾﻤﺴﺘﺤِﻖ ﻟِﻠﹾﻌِﺒﺎﺩﺓِ ،ﺗﻀﻤﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﺧﺒﺎﺭ ﺃﹶﻣﺮ ﺍﻟﹾﻌِﺒﺎﺩِ ﻭﺇِﻟﹾﺰﺍﻣﻬﻢ ﺑِﺄﹶﺩﺍﺀِ ﻣﺎ ﻳﺴﺘﺤِﻘﱡﻪ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻴﻬِﻢ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻘِﻴﺎﻡ ﺑِﺬﹶﻟِﻚ ﻫﻮ ﺧﺎﻟِﺺ ﺣﻘﱢﻪِ ﻋﻠﹶﻴﻬِﻢ. ﻭﺃﹶﻳﻀﺎ :ﻓﹶﻠﹶﻔﹾﻆﹸ " ﺍﻟﹾﺤﻜﹾﻢِ " ﻭ " ﺍﻟﹾﻘﹶﻀﺎﺀِ " ﻳﺴﺘﻌﻤﻞﹸ ﻓِﻲ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺍﻟﹾﺨﺒﺮِﻳﺔِ ،ﻭﻳﻘﹶﺎﻝﹸ ﻟِﻠﹾﺠﻤﻠﹶﺔِ ﺍﻟﹾﺨﺒﺮِﻳﺔِ :ﻗﹶﻀِﻴﺔﹲ ،ﻭﺣﻜﹾﻢ ،ﻭﻗﹶﺪ ﺣﻜِﻢ ﻓِﻴﻬﺎ ﺑِﻜﹶﺬﹶﺍ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&öNÎgÅ3øùÎ) ô`ÏiB Nåk¨XÎ) Iwr
y#ø‹x. ö/ä3s9 $tB ÇÊÎÌÈ tûüÏZt6ø9$# ’n?tã ÏN$oYt7ø9$# ’s"sÜô¹r& ÇÊÎËÈ tbqç/É‹»s3s9 öNåk¨XÎ)ur ª!$# y‰s9ur ÇÊÎÊÈ šcqä9qà)u‹s9
tbqãKä3øtrB
.(١) {ÇÊÎÍÈﻓﹶﺠﻌﻞﹶ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﺧﺒﺎﺭ ﺍﻟﹾﻤﺠﺮﺩ ﻣِﻨﻬﻢ ﺣﻜﹾﻤﺎ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&ã@yèôfuZsùr
.(٢) {ÇÌÏÈ tbqãKä3øtrB y#ø‹x. ö/ä3s9 $tB ÇÌÎÈ tûüÏBÌ•ôfçRùQ$%x. tûüÏHÍ>ó¡çRùQ$#ﻟﹶﻜِﻦ ﻫﺬﹶﺍ ﺣﻜﹾﻢ ﻟﹶﺎ ﺇِﻟﹾﺰﺍﻡ ﻣﻌﻪ. ﻭﺍﻟﹾﺤﻜﹾﻢ ﻭﺍﻟﹾﻘﹶﻀﺎﺀُ ﺑِﺄﹶﻧﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﻫﻮ ﻣﺘﻀﻤﻦ ﺍﻟﹾﺈِﻟﹾﺰﺍﻡ ،ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺮﺍﺩ ﻣﺠﺮﺩ ﺷﻬﺎﺩﺓٍ ﻟﹶﻢ ﻳﺘﻤﻜﱠﻨﻮﺍ ﻣِﻦ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﻬﺎ ،ﻭﻟﹶﻢ ﻳﻨﺘﻔِﻌﻮﺍ ﺑِﻬﺎ ،ﻭﻟﹶﻢ ﺗﻘﹸﻢ ﻋﻠﹶﻴﻬِﻢ ﺑِﻬﺎ ﺍﻟﹾﺤﺠﺔﹸ .ﺑﻞﹾ ﻗﹶﺪ ﺗﻀﻤﻨﺖِ ﺍﻟﹾﺒﻴﺎﻥﹶ ﻟِﻠﹾﻌِﺒﺎﺩِ ﻭﺩﻟﹶﺎﻟﹶﺘﻬﻢ ﻭﺗﻌﺮِﻳﻔﹶﻬﻢ ﺑِﻤﺎ ﺷﻬِﺪ ﺑِﻪِ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﺸﺎﻫِﺪ ﻣِﻦ ﺍﻟﹾﻌِﺒﺎﺩِ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻋِﻨﺪﻩ ﺷﻬﺎﺩﺓﹲ ﻭﻟﹶﻢ ﻳﺒﻴﻨﻬﺎ ﺑﻞﹾ ﻛﹶﺘﻤﻬﺎ ،ﻟﹶﻢ ﻳﻨﺘﻔِﻊ ﺑِﻬﺎ ﺃﹶﺣﺪ ،ﻭﻟﹶﻢ ﺗﻘﹸﻢ ﺑِﻬﺎ ﺣﺠﺔﹲ. ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻟﹶﺎ ﻳﻨﺘﻔﹶﻊ ﺑِﻬﺎ ﺇِﻟﱠﺎ ﺑِﺒﻴﺎﻧِﻬﺎ ،ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻗﹶﺪ ﺑﻴﻨﻬﺎ ﻏﹶﺎﻳﺔﹶ ﺍﻟﹾﺒﻴﺎﻥِ ﺑِﻄﹸﺮﻕٍ ﺛﹶﻠﹶﺎﺛﹶﺔٍ :ﺍﻟﺴﻤﻊِ، ﻭﺍﻟﹾﺒﺼﺮِ ،ﻭﺍﻟﹾﻌﻘﹾﻞِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﱠﺎﺕِ ﺍﻵﻳﺎﺕ . ١٥٤-١٥١ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﻠﹶﻢِ ﺍﻵﻳﺘﺎﻥ . ٣٦-٣٥ : ٤٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻣﺎ ﺍﻟﺴﻤﻊ :ﻓﹶﺒِﺴﻤﻊِ ﺁﻳﺎﺗِﻪِ ﺍﻟﹾﻤﺘﻠﹸﻮﺓِ ﺍﻟﹾﻤﺒﻴﻨﺔِ ﻟِﻤﺎ ﻋﺮﻓﹶﻨﺎ ﺇِﻳﺎﻩ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﻛﹶﻤﺎﻟِﻪِ ﻛﹸﻠﱢﻬﺎ ،ﺍﻟﹾﻮﺣﺪﺍﻧِﻴﺔِ ﻭﻏﹶﻴﺮِﻫﺎ ،ﻏﹶﺎﻳﺔﹶ ﺍﻟﹾﺒﻴﺎﻥِ ،ﻟﹶﺎ ﻛﹶﻤﺎ ﻳﺰﻋﻤﻪ ﺍﻟﹾﺠﻬﻤِﻴﺔﹸ ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻬﻢ ﻣِﻦ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻣﻌﻄﱢﻠﹶﺔِ ﺑﻌﺾِ ﺍﻟﺼﻔﹶﺎﺕِ ﻣِﻦ ﺩﻋﻮﻯ ﺍﺣﺘِﻤﺎﻟﹶﺎﺕٍ ﺗﻮﻗِﻊ ﻓِﻲ ﺍﻟﹾﺤﻴﺮﺓِ ،ﺗﻨﺎﻓِﻲ ﺍﻟﹾﺒﻴﺎﻥﹶ ﺍﻟﱠﺬِﻱ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻛِﺘﺎﺑﻪ ﺍﻟﹾﻌﺰِﻳﺰ ﻭﺭﺳﻮﻟﹶﻪ ﺍﻟﹾﻜﹶﺮِﱘ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} ، (١) {ÇËÈ ÈûüÎ7ßJø9$# É=»tGÅ3ø9$#ur ÇÊÈ üNm } :
É=»tGÅ3ø9$# àM»tƒ#uä y7ù=Ï? 4 •!9#
} ، (٣) {ÇÊÈ &ûüÎ7•B 5b#uäö•è%ur É=»tGÅ6ø9$# àM»tƒ#uä y7ù=Ï? 4 •!9# } ، (٢) {ÇÊÈ ÈûüÎ7ßJø9$#
Ĩ$¨Y=Ïj9 ×b$u‹t/ #x‹»yd
، (٥) {ÇÒËÈ ßûüÎ7ßJø9$# à÷»n=t7ø9$# $uZÏ9qß™u‘ 4’n?tã $yJ¯Rr& (#þqßJn=÷æ$$sù } ، (٤) {ÇÊÌÑÈ šúüÉ)-GßJù=Ïj9 ×psàÏãöqtBur “Y‰èdur
} .(٦) {ÇÍÍÈ šcrã•©3xÿtGtƒ öNßg¯=yès9ur öNÍköŽs9Î) tAÌh“çR $tB Ĩ$¨Z=Ï9 tûÎiüt7çFÏ9 t•ò2Ïe%!$# y7ø‹s9Î) !$uZø9t“Rr&ur
ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺴﻨﺔﹸ ﺗﺄﹾﺗِﻲ ﻣﺒﻴﻨﺔﹰ ﻭﻣﻘﹶﺮﺭﺓﹰ ﻟِﻤﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ،ﻟﹶﻢ ﻳﺤﻮِﺟﻨﺎ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﺇِﻟﹶﻰ ﺭﺃﹾﻱِ ﻓﹸﻠﹶﺎﻥٍ ،ﻭﻟﹶﺎ ﺇِﻟﹶﻰ ﺫﹶﻭﻕِ ﻓﹸﻠﹶﺎﻥٍ ،ﻭﻭﺟﺪِﻩِ ﻓِﻲ ﺃﹸﺻﻮﻝِ ﺩِﻳﻨِﻨﺎ .ﻭﻟِﻬﺬﹶﺍ ﺗﺠِﺪ ﻣﻦ ﺧﺎﻟﹶﻒ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹶ ﻣﺨﺘﻠِﻔِﲔ ﻣﻀﻄﹶﺮِﺑِﲔ .ﺑﻞﹾ ﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : $YYƒÏŠ zN»n=ó™M}$# ãNä3s9 àMŠÅÊu‘ur ÓÉLyJ÷èÏR öNä3ø‹n=tæ àMôJoÿøCr&ur
öNä3oYƒÏŠ öNä3s9 àMù=yJø.r& tPöqu‹ø9$#
.(٧) {4ﻓﹶﻠﹶﺎ ﻳﺤﺘﺎﺝ ﻓِﻲ ﺗﻜﹾﻤِﻴﻠِﻪِ ﺇِﻟﹶﻰ ﺃﹶﻣﺮٍ
ﺧﺎﺭِﺝٍ ﻋﻦِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ. ﻭﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺃﹶﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺃﹶﺑﻮ ﺟﻌﻔﹶﺮٍ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﻓِﻴﻤﺎ ﻳﺄﹾﺗِﻲ ﻣِﻦ ﻛﹶﻠﹶﺎﻣِﻪِ ﺑِﻘﹶﻮﻟِﻪِ :ﻟﹶﺎ ﻧﺪﺧﻞﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﻣﺘﺄﹶﻭﻟِﲔ ﺑِﺂﺭﺍﺋِﻨﺎ ،ﻭﻟﹶﺎ ﻣﺘﻮﻫﻤِﲔ ﺑِﺄﹶﻫﻮﺍﺋِﻨﺎ ،ﻓﹶﺈِﻧﻪ ﻣﺎ ﺳﻠِﻢ ﻓِﻲ ﺩِﻳﻨِﻪِ ﺇِﻟﱠﺎ ﻣﻦ ﺳﻠﱠﻢ ﻟِﻠﱠﻪِ Uﻭﻟِﺮﺳﻮﻟِﻪِ .r - ) (1ﺳﻮﺭﺗﺎ ﺍﻟﺰﺧﺮﻑِ ﻭﺍﻟﺪﺧﺎﻥ ﺍﻵﻳﺘﺎﻥ . ٢-١ : ) (2ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺤِﺠﺮِ ﺁﻳﺔ . ١ : ) (4ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٣٨ : ) (5ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓِ ﺁﻳﺔ . ٩٢ : ) (6ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٤٤ : ) (7ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓِ ﺁﻳﺔ . ٣ : ٤٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻪﺎﺗﻪِ ﺁﻳﻠﹶﻴﻝﱡ ﻋﺪﺎ ﺗﻠﹶﻰ ﻣﻝﱡ ﻋﺪﺎ ﻳﻟﹶﺎﻝﹸ ﺑِﻬﺘِﺪﺍﻟِﺎﺳﺎ ﻭ ﻓِﻴﻬﻈﹶﺮ ﻓﹶﺎﻟﻨ:ﺔﹸﻠﹾﻘِﻴﺔﹸ ﺍﻟﹾﺨﺎﻧِﻴ ﺍﻟﹾﻌِﻴﻪﺎﺗﺎ ﺁﻳﺃﹶﻣﻭ ﻔِﻖﺘ ﻓﹶﺘ،ﻞﹸﺳ ﺑِﻪِ ﺍﻟﺮﺎﺀَﺕﺎ ﺟﺔِ ﻣ ﺑِﺼِﺤﺰِﻡﺠ ﻓﹶﻴ،ِﺬِﻩﻫﺬِﻩِ ﻭ ﻫﻦﻴ ﺑﻊﻤﺠﻘﹾﻞﹸ ﻳﺍﻟﹾﻌ ﻭ،ﺔﹸﻌِﻴﻤﺔﹸ ﻭﺍﻟﺴﻟِﻴﺍﻟﹾﻘﹶﻮ .ِﺓﺍﻟﹾﻔِﻄﹾﺮﻘﹾﻞِ ﻭﺍﻟﹾﻌﺮِ ﻭﺼﺍﻟﹾﺒﻊِ ﻭﻤﺓﹸ ﺍﻟﺴﺎﺩﻬﺷ ﻟﹶﻢ- ِﺔﺠﺔِ ﺍﻟﹾﺤﺇِﻗﹶﺎﻣﺬﹾﺭِ ﻭﺘِﻪِ ﻟِﻠﹾﻌﺒﺤﻣﺘِﻪِ ﻭﺣِﻜﹾﻤﺎﻧِﻪِ ﻭﺴﺇِﺣﺘِﻪِ ﻭﻤﺣﺭﻟِﻪِ ﻭﺪﺎﻝِ ﻋ ﻟِﻜﹶﻤﻪﺎﻧﺤﺒ ﺳﻮﻓﹶﻬ $oYn=ߙ①$uZù=y™ö‘r& ô‰s)s9 !$tBur
} :ﺎﻟﹶﻰﻌ ﻗﹶﺎﻝﹶ ﺗ.ِ ﺑِﻪﺮﺒﺎ ﺃﹶﺧﻗِﻪِ ﻓِﻴﻤﻠﹶﻰ ﺻِﺪﻝﱡ ﻋﺪﺔﹲ ﺗ ﺁﻳﻪﻌﻣﺎ ﺇِﻟﱠﺎ ﻭﺒِﻴﺚﹾ ﻧﻌﺒﻳ
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗ( ﻭ١) {( ÅÝó¡É)ø9$$Î/ â¨$¨Y9$# tPqà)u‹Ï9 šc#u”•ÏJø9$#ur |=»tGÅ3ø9$# ÞOßgyètB $uZø9t“Rr&ur ÏM»uZÉi•t7ø9$$Î/
ÏM»uZÉi•t7ø9$$Î/ ÇÍÌÈ tbqçHs>÷ès? Ÿw óOçGYä. bÎ) Ì•ø.Ïe%!$# Ÿ@÷dr& (#þqè=t«ó¡sù 4 öNÍköŽs9Î) ûÓÇrqœR Zw%y`Í‘ žwÎ) y7Î=ö6s% ÆÏB $uZù=y™ö‘r& (٣)
{óOçFù=è%
“Ï%©!$$Î/ur ÏM»oYÉi•t6ø9$$Î/ ‘Î=ö7s% `ÏiB ×@ߙ①öNä.uä!%y` ô‰s% ö@è%
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗ( ﻭ٢) {3 Ì•ç/–“9$#ur
É=»tGÅ3ø9$#ur Ì•ç/–“9$#ur ÏM»oYÉi•t6ø9$$Î/ râä!%y` y7Î=ö7s% `ÏiB ×@ߙ①z>Éj‹ä. ô‰s)sù x8qç/¤‹Ÿ2 bÎ*sù
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗﻭ
ﻰ ﺇِﻥﱠﺘ( ﺣ٥) {3 tb#u”•ÏJø9$#ur Èd,ptø:$$Î/ |=»tGÅ3ø9$# tAt“Rr& ü“Ï%©!$# ª!$# } :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗ( ﻭ٤) {ÇÊÑÍÈ ÎŽ•ÏYßJø9$# ﺬﹶﺍ ﻫﻊﻣ ﻭ،( ٍﺔﻨﻴﺎ ﺑِﺒﻨﺎ ﺟِﺌﹾﺘ ﻣﻮﺩﺎ ﻫ ) ﻳ:ﻪﻣ ﻗﹶﻮﻰ ﻗﹶﺎﻝﹶ ﻟﹶﻪﺘ ﺣ،ٍﻮﺩ ﻫﺎﺕﻞِ ﺁﻳﺳﺎﺕِ ﺍﻟﺮﻔﹶﻰ ﺁﻳ ﺃﹶﺧﻣِﻦ © ! $ # ß ‰Í kô - é & þ ’ Î o TÎ )
} :ِﻟِﻪﻪِ ﺑِﻘﹶﻮ ﺇِﻟﹶﻴﺎﺭ ﺃﹶﺷﻗﹶﺪ ﻭ،ﺎﺮِﻫﺑﺪ ﻟِﺘ ﺍﻟﻠﱠﻪﻓﱠﻘﹶﻪ ﻭﻦﺎﺕِ ﻟِﻤﻨﻴﺢِ ﺍﻟﹾﺒﺿ ﺃﹶﻭ ﻣِﻦﻪﺘﻨﻴﻓﹶﺒ
’ÎoTÎ) ÇÎÎÈ Èbrã•ÏàZè? Ÿw ¢OèO $YèŠÏHsd ’ÎTr߉‹Å3sù ( ¾ÏmÏRrߊ `ÏB ÇÎÍÈ tbqä.ÎŽô³è@ $£JÏiB Öäü“Ì•t/ ’ÎoTr& (#ÿr߉pkô-$#ur :ÞºuŽÅÀ 4’n?tã ’În1u‘ ¨bÎ) 4 !$pkÉJuŠÏ¹$uZÎ/ 8‹Ï{#uä uqèd žwÎ) >p-/!#yŠ `ÏB $¨B 4 Oä3În/u‘ur ’În1u‘ «!$# ’n?tã àMù=©.uqs?
.(٦) {ÇÎÏÈ 8LìÉ)tGó¡•B
. ٢٥ : ﺪِﻳﺪِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﹾﺤ1) . ٤٤-٤٣ : ﻞِ ﺍﻵﻳﺘﺎﻥﺤ( ﺳﻮﺭﺓ ﺍﻟﻨ2) . ١٨٣ : ﺍﻥﹶ ﺁﻳﺔﺮ( ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤ3) . ١٨٤ : ﺍﻥﹶ ﺁﻳﺔﺮ( ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤ4) . ١٧ : ﻯ ﺁﻳﺔﻮﺭ( ﺳﻮﺭﺓ ﺍﻟﺸ5) . ٥٦-٥٤ : ﻮﺩٍ ﺍﻵﻳﺎﺕ( ﺳﻮﺭﺓ ﻫ6) ٤٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻬﺬﹶﺍ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﺍﻟﹾﺂﻳﺎﺕِ :ﺃﹶﻥﱠ ﺭﺟﻠﹰﺎ ﻭﺍﺣِﺪﺍ ﻳﺨﺎﻃِﺐ ﺃﹸﻣﺔﹰ ﻋﻈِﻴﻤﺔﹰ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺨِﻄﹶﺎﺏِ ،ﻏﹶﻴﺮ ﺟﺰِﻉٍ ﻭﻟﹶﺎ ﻓﹶﺰِﻉٍ ﻭﻟﹶﺎ ﺧﻮﺍﺭٍ ،ﺑﻞﹾ ﻫﻮ ﻭﺍﺛِﻖ ﺑِﻤﺎ ﻗﹶﺎﻟﹶﻪ ،ﺟﺎﺯِﻡ ﺑِﻪِ ،ﻓﹶﺄﹶﺷﻬﺪ ﺍﻟﻠﱠﻪ ﺃﹶﻭﻟﹰﺎ ﻋﻠﹶﻰ ﺑﺮﺍﺀَﺗِﻪِ ﻣِﻦ ﺩِﻳﻨِﻬِﻢ ﻭﻣﺎ ﻫﻢ ﻋﻠﹶﻴﻪِ ،ﺇِﺷﻬﺎﺩ ﻭﺍﺛِﻖٍ ﺑِﻪِ ﻣﻌﺘﻤِﺪٍ ﻋﻠﹶﻴﻪِ ،ﻣﻌﻠِﻢٍ ﻟِﻘﹶﻮﻣِﻪِ ﺃﹶﻧﻪ ﻭﻟِﻴﻪ ﻭﻧﺎﺻِﺮﻩ ﻭﻏﹶﻴﺮ ﻣﺴﻠﱢﻂٍ ﻟﹶﻬﻢ ﻋﻠﹶﻴﻪِ .ﺛﹸﻢ ﺃﹶﺷﻬﺪﻫﻢ ﺇِﺷﻬﺎﺩ ﻣﺠﺎﻫِﺮٍ ﻟﹶﻬﻢ ﺑِﺎﻟﹾﻤﺨﺎﻟﹶﻔﹶﺔِ ﺃﹶﻧﻪ ﺑﺮِﻱﺀٌ ﻣِﻦ ﺩِﻳﻨِﻬِﻢ ﻭﺁﻟِﻬﺘِﻬِﻢ ﺍﻟﱠﺘِﻲ ﻳﻮﺍﻟﹸﻮﻥﹶ ﻋﻠﹶﻴﻬﺎ ﻭﻳﺒﺬﹸﻟﹸﻮﻥﹶ ﺩِﻣﺎﺀَﻫﻢ ﻭﺃﹶﻣﻮﺍﻟﹶﻬﻢ ﻓِﻲ ﻧﺼﺮﺗِﻬِﻢ ﻟﹶﻬﺎ ،ﺛﹸﻢ ﺃﹶﻛﱠﺪ ﺫﹶﻟِﻚ ﻋﻠﹶﻴﻬِﻢ ﺑِﺎﻟِﺎﺳﺘِﻬﺎﻧﺔِ ﳍﻢ ﻭﺍﺣﺘِﻘﹶﺎﺭِﻫِﻢ ﻭﺍﺯﺩِﺭﺍﺋِﻬِﻢ ﻭﻟﹶﻮ (١) ﻳﺠﺘﻤِﻌﻮﻥﹶ ﻛﹸﻠﱡﻬﻢ ﻋﻠﹶﻰ ﻛﹶﻴﺪِﻩِ ﻭﺷِﻔﹶﺎﺀِ ﻏﹶﻴﻈِﻬِﻢ ﻣِﻨﻪ ،ﺛﹸﻢ ﻳﻌﺎﺟِﻠﹸﻮﻧﻪ ﻭﻟﹶﺎ ﻳﻤﻬِﻠﹸﻮﻧﻪ ،ﱂ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﻣﺎ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻪ .ﺛﹸﻢ ﻗﹶﺮﺭ ﺩﻋﻮﺗﻬﻢ ﺃﹶﺣﺴﻦ ﺗﻘﹾﺮِﻳﺮٍ، ﻭﺑﻴﻦ ﺃﹶﻥﱠ ﺭﺑﻪ ﺗﻌﺎﻟﹶﻰ ﻭﺭﺑﻬﻢ ﺍﻟﱠﺬِﻱ ﻧﻮﺍﺻِﻴﻬِﻢ ﺑِﻴﺪِﻩِ ﻫﻮ ﻭﻟِﻴﻪ ﻭﻭﻛِﻴﻠﹸﻪ ﺍﻟﹾﻘﹶﺎﺋِﻢ ﺑِﻨﺼﺮِﻩِ ﻭﺗﺄﹾﻳِﻴﺪِﻩِ ،ﻭﺃﹶﻧﻪ ﻋﻠﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ ،ﻓﹶﻠﹶﺎ ﻳﺨﺬﹸﻝﹸ ﻣﻦ ﺗﻮﻛﱠﻞﹶ ﻋﻠﹶﻴﻪِ ﻭﺃﹶﻗﹶﺮ ﺑِﻪِ ،ﻭﻟﹶﺎ ﻳﺸﻤِﺖ ﺑِﻪِ ﺃﹶﻋﺪﺍﺀَﻩ. ﻓﹶﺄﹶﻱ ﺁﻳﺔٍ ﻭﺑﺮﻫﺎﻥٍ ﺃﹶﺣﺴﻦ ﻣِﻦ ﺁﻳﺎﺕِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻭﺑﺮﺍﻫِﻴﻨِﻬِﻢ ﻭﺃﹶﺩِﻟﱠﺘِﻬِﻢ ؟ ﻭﻫِﻲ ﺷﻬﺎﺩﺓﹲ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﺑﻴﻨﻬﺎ ﻟِﻌِﺒﺎﺩِﻩِ ﻏﹶﺎﻳﺔﹶ ﺍﻟﹾﺒﻴﺎﻥِ. ﻭﻣِﻦ ﺃﹶﺳﻤﺎﺋِﻪِ ﺗﻌﺎﻟﹶﻰ " ﺍﻟﹾﻤﺆﻣِﻦ " ﻭﻫﻮ ﻓِﻲ ﺃﹶﺣﺪِ ﺍﻟﺘﻔﹾﺴِﲑﻳﻦِ :ﺍﻟﹾﻤﺼﺪﻕ ﺍﻟﱠﺬِﻱ ﻳﺼﺪﻕ ﺍﻟﺼﺎﺩِﻗِﲔ ﺑِﻤﺎ ﻳﻘِﻴﻢ ﻟﹶﻬﻢ ﻣِﻦ ﺷﻮﺍﻫِﺪِ ﺻِﺪﻗِﻬِﻢ ،ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺮِﻱ ﺍﻟﹾﻌِﺒﺎﺩ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﹾﺄﹸﻓﹸﻘِﻴﺔِ ﻭﺍﻟﻨﻔﹾﺴِﻴﺔِ ﻣﺎ ﻳﺒﻴﻦ ﻟﹶﻬﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻮﺣﻲ ﺍﻟﱠﺬِﻱ ﺑﻠﱠﻐﻪ ﺭﺳﻠﹸﻪ ﺣﻖ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ‘,ptø:$# çm¯Rr& öNßgs9 tû¨üt7oKtƒ 4Ó®Lym öNÍkŦàÿRr& þ’Îûur É-$sùFy$#
{3
)(٢
ﺃﹶﻱِ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ،ﻓﹶﺈِﻧﻪ ﺍﻟﹾﻤﺘﻘﹶﺪﻡ ﻓِﻲ ﻗﹶﻮﻟِﻪِ:
} (٣) {«!$# ωYÏã ô`ÏB tb%x. bÎ) óOçF÷ƒuäu‘r& ö@è%ﺛﹸﻢ ﻗﹶﺎﻝﹶ} : .(٤) {ÇÎÌÈ î‰‹Íky-
) (1ﻟﻌﻠﻪ :ﻭﺃﻢ ﻟﻮ . ) (2ﺳﻮﺭﺓ ﻓﹸﺼﻠﹶﺖ ﺁﻳﺔ . ٥٣ : ) (3ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ﺁﻳﺔ . ١٠ : ) (4ﺳﻮﺭﺓ ﻓﹸﺼﻠﹶﺖ ﺁﻳﺔ . ٥٣ : ٤٥
™’Îû $uZÏF»tƒ#uä óOÎgƒÎŽã\y
&&äóÓx« Èe@ä. 4’n?tã ¼çm¯Rr& y7În/t•Î/ É#õ3tƒ öNs9urr
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺸﻬِﺪ ﺳﺒﺤﺎﻧﻪ ﻟِﺮﺳﻮﻟِﻪِ ﺑِﻘﹶﻮﻟِﻪِ ﺃﹶﻥﱠ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺣﻖ ،ﻭﻭﻋﺪ ﺃﹶﻧﻪ ﻳﺮِﻱ ﺍﻟﹾﻌِﺒﺎﺩ ﻣِﻦ ﺁﻳﺎﺗِﻪِ ﺍﻟﹾﻔِﻌﻠِﻴﺔِ ﺍﻟﹾﺨﻠﹾﻘِﻴﺔِ ﻣﺎ ﻳﺸﻬﺪ ﺑِﺬﹶﻟِﻚ ﺃﹶﻳﻀﺎ .ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﻣﺎ ﻫﻮ ﺃﹶﻋﻈﹶﻢ ﻣِﻦ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ﻭﺃﹶﺟﻞﱡ ،ﻭﻫﻮ ﺷﻬﺎﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﺑِﺄﹶﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺷﻬِﻴﺪ ،ﻓﹶﺈِﻥﱠ ﻣِﻦ ﺃﹶﺳﻤﺎﺋِﻪِ " ﺍﻟﺸﻬِﻴﺪ " ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻐِﻴﺐ ﻋﻨﻪ ﺷﻲﺀٌ، ﻭﻟﹶﺎ ﻳﻌﺰﺏ ﻋﻨﻪ ،ﺑﻞﹾ ﻫﻮ ﻣﻄﱠﻠِﻊ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻣﺸﺎﻫِﺪ ﻟﹶﻪ ،ﻋﻠِﻴﻢ ﺑِﺘﻔﹶﺎﺻِﻴﻠِﻪِ ،ﻭﻫﺬﹶﺍ ﺍﺳﺘِﺪﻟﹶﺎﻝﹲ ﺑِﺄﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ،ﻭﺍﻟﹾﺄﹶﻭﻝﹸ ﺍﺳﺘِﺪﻟﹶﺎﻝﹲ ﺑِﻘﹶﻮﻟِﻪِ ﻭﻛﹶﻠِﻤﺎﺗِﻪِ ،ﻭﺍﺳﺘِﺪﻟﹶﺎﻟﻪ ﺑِﺎﻟﹾﺂﻳﺎﺕِ ﺍﻟﹾﺄﹸﻓﹸﻘِﻴﺔِ ﻭﺍﻟﻨﻔﹾﺴِﻴﺔِ ﺍﺳﺘِﺪﻟﹶﺎﻝﹲ ﺑِﺄﹶﻓﹾﻌﺎﻟِﻪِ ﻭﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ. ﻓﹶﺈِﻥﹾ ﻗﹸﻠﹾﺖ :ﻛﹶﻴﻒ ﻳﺴﺘﺪﻝﱡ ﺑِﺄﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ،ﻓﹶﺈِﻥﱠ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝﹶ ﺑِﺬﹶﻟِﻚ ﻟﹶﺎ ﻳﻌﻬﺪ ﻓِﻲ ﺍﻟِﺎﺻﻄِﻠﹶﺎﺡِ؟ ﻓﹶﺎﻟﹾﺠﻮﺍﺏ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺪ ﺃﹶﻭﺩﻉ ﻓِﻲ ﺍﻟﹾﻔِﻄﹾﺮﺓِ ﺍﻟﱠﺘِﻲ ﻟﹶﻢ ﺗﺘﻨﺠﺲ ﺑِﺎﻟﹾﺠﺤﻮﺩِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ،ﻭﻟﹶﺎ ﺑِﺎﻟﺘﺸﺒِﻴﻪِ ﻭﺍﻟﺘﻤﺜِﻴﻞِ ،ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﹾﻜﹶﺎﻣِﻞﹸ ﻓِﻲ ﺃﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ،ﻭﺃﹶﻧﻪ ﺍﻟﹾﻤﻮﺻﻮﻑ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻭﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻠﹸﻪ ،ﻭﻣﺎ ﺧﻔِﻲ ﻋﻦِ ﺍﻟﹾﺨﻠﹾﻖِ ﻣِﻦ ﻛﹶﻤﺎﻟِﻪِ ﺃﹶﻋﻈﹶﻢ ﻭﺃﹶﻋﻈﹶﻢ ﻣِﻤﺎ ﻋﺮﻓﹸﻮﻩ ﻣِﻨﻪ، ﻭﻣِﻦ ﻛﹶﻤﺎﻟِﻪِ ﺍﻟﹾﻤﻘﹶﺪﺱِ ﺷﻬﺎﺩﺗﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻭﺍﻃﱢﻠﹶﺎﻋﻪ ﻋﻠﹶﻴﻪِ ﺑِﺤﻴﺚﹸ ﻟﹶﺎ ﻳﻐِﻴﺐ ﻋﻨﻪ ﺫﹶﺭﺓﹲ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﺑﺎﻃِﻨﺎ ﻭﻇﹶﺎﻫِﺮﺍ :ﻭﻣﻦ ﻫﺬﹶﺍ ﺷﺄﹾﻧﻪ ﻛﹶﻴﻒ ﻳﻠِﻴﻖ ﺑِﺎﻟﹾﻌِﺒﺎﺩِ ﺃﹶﻥﹾ ﻳﺸﺮِﻛﹸﻮﺍ ﺑِﻪِ، ﻭﺃﹶﻥﹾ ﻳﻌﺒﺪﻭﺍ ﻏﹶﻴﺮﻩ ،ﻭﻳﺠﻌﻠﹸﻮﺍ ﻣﻌﻪ ﺇِﻟﹶﻬﺎ ﺁﺧﺮ ؟ ﻭﻛﹶﻴﻒ ﻳﻠِﻴﻖ ﺑِﻜﹶﻤﺎﻟِﻪِ ﺃﹶﻥﹾ ﻳﻘِﺮ ﻣﻦ ﻳﻜﹾﺬِﺏ ﻋﻠﹶﻴﻪِ ﺃﹶﻋﻈﹶﻢ ﺍﻟﹾﻜﹶﺬِﺏِ ،ﻭﻳﺨﺒِﺮ ﻋﻨﻪ ﺑِﺨِﻠﹶﺎﻑِ ﻣﺎ ﺍﻟﹾﺄﹶﻣﺮ ﻋﻠﹶﻴﻪِ ،ﺛﹸﻢ ﻳﻨﺼﺮﻩ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻭﻳﺆﻳﺪﻩ ﻭﻳﻌﻠِﻲ ﺷﺄﹾﻧﻪ ،ﻭﻳﺠِﻴﺐ ﺩﻋﻮﺗﻪ ﻭﻳﻬﻠِﻚ ﻋﺪﻭﻩ ،ﻭﻳﻈﹾﻬِﺮ ﻋﻠﹶﻰ ﺩﻳﻨﻪ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﻭﺍﻟﹾﺒﺮﺍﻫِﲔِ ﻣﺎ ﻳﻌﺠِﺰ ﻋﻦ ﻣﺜﹶﻠِﻪِ ﻗﹸﻮﻯ ﺍﻟﹾﺒﺸﺮِ ،ﻭﻫﻮ ﻣﻊ ﺫﹶﻟِﻚ ﻛﹶﺎﺫِﺏ ﻋﻠﹶﻴﻪِ ﻣﻔﹾﺘﺮٍ ؟ ! ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻥﱠ ﺷﻬﺎﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻭﻗﹸﺪﺭﺗﻪ ﻭﺣِﻜﹾﻤﺘﻪ ﻭﻋِﺰﺗﻪ ﻭﻛﹶﻤﺎﻟﹶﻪ ﺍﻟﹾﻤﻘﹶﺪﺱ ﻳﺄﹾﺑﻰ ﺫﹶﻟِﻚ ،ﻭﻣﻦ ﺟﻮﺯ ﺫﹶﻟِﻚ ﻓﹶﻬﻮ ﻣِﻦ ﺃﹶﺑﻌﺪِ ﺍﻟﻨﺎﺱِ ﻋﻦ ﻣﻌﺮِﻓﹶﺘِﻪِ. ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻣﻤﻠﹸﻮﺀٌ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﻄﱠﺮِﻳﻖِ ،ﻭﻫِﻲ ﻃﹶﺮِﻳﻖ ﺍﻟﹾﺨﻮﺍﺹ ،ﻳﺴﺘﺪِﻟﱡﻮﻥﹶ ﺑِﺎﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﺃﹶﻓﹾﻌﺎﻟِﻪِ ﻭﻣﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻠﹶﻪ ﻭﻟﹶﺎ ﻳﻔﹾﻌﻠﹶﻪ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
çm÷ZÏB $tRõ‹s{V{ ÇÍÍÈ È@ƒÍr$s%F{$# uÙ÷èt/ $oYø‹n=tã tA§qs)s? öqs9ur
٤٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ tûïÌ“Éf»ym çm÷Ztã >‰tnr& ô`ÏiB Oä3ZÏB $yJsù ÇÍÏÈ tûüÏ?uqø9$# çm÷ZÏB $uZ÷èsÜs)s9 §NèO ÇÍÎÈ ÈûüÏJu‹ø9$$Î/
{ÇÍÐÈ
)(١
ﻭﺳﻴﺄﹾﺗِﻲ ﻟِﺬﹶﻟِﻚ ﺯِﻳﺎﺩﺓﹸ ﺑﻴﺎﻥٍ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﻭﻳﺴﺘﺪِﻝﱡ ﺃﹶﻳﻀﺎ ﺑِﺄﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ﻋﻠﹶﻰ ﻭﺣﺪﺍﻧِﻴﺘِﻪِ ﻭﻋﻠﹶﻰ ﺑﻄﹾﻠﹶﺎﻥِ ﺍﻟﺸﺮﻙِ ،ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
Ⓝ͓yèø9$# ÚÆÏJø‹ygßJø9$# ß`ÏB÷sßJø9$# ãN»n=¡¡9$# â¨r‘‰à)ø9$# à7Î=yJø9$# uqèd žwÎ) tm»s9Î) Iw ”Ï%©!$# ª!$# uqèd
šcqà2ÎŽô³ç„ $£Jtã «!$# z`»ysö6ß™ 4 çŽÉi9x6tGßJø9$# â‘$¬6yfø9$#
.(٢) {ÇËÌÈﻭﺃﹶﺿﻌﺎﻑ ﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ.
ﻭﻫﺬِﻩِ ﺍﻟﻄﱠﺮِﻳﻖ ﻗﹶﻠِﻴﻞﹲ ﺳﺎﻟِﻜﹸﻬﺎ ،ﻟﹶﺎ ﻳﻬﺘﺪِﻱ ﺇِﻟﹶﻴﻬﺎ ﺇِﻟﱠﺎ ﺍﻟﹾﺨﻮﺍﺹ .ﻭﻃﹶﺮِﻳﻘﹶﺔﹸ ﺍﻟﹾﺠﻤﻬﻮﺭِ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝﹸ ﺑِﺎﻟﹾﺂﻳﺎﺕِ ﺍﻟﺸﺎﻫِﺪﺓِ ،ﻟِﺄﹶﻧﻬﺎ ﺃﹶﺳﻬﻞﹸ ﺗﻨﺎﻭﻟﹰﺎ ﻭﺃﹶﻭﺳﻊ .ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻔﹶﻀﻞﹸ ﺑﻌﺾ ﺧﻠﹾﻘِﻪِ ﻋﻠﹶﻰ ﺑﻌﺾٍ. ﻓﹶﺎﻟﹾﻘﹸﺮﺁﻥﹸ ﺍﻟﹾﻌﻈِﻴﻢ ﻗﹶﺪِ ﺍﺟﺘﻤﻊ ﻓِﻴﻪِ ﻣﺎ ﻟﹶﻢ ﻳﺠﺘﻤِﻊ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ،ﻓﹶﺈِﻧﻪ ﺍﻟﺪﻟِﻴﻞﹸ ﻭﺍﻟﹾﻤﺪﻟﹸﻮﻝﹸ ﻋﻠﹶﻴﻪِ ،ﻭﺍﻟﺸﺎﻫِﺪ ﻭﺍﻟﹾﻤﺸﻬﻮﺩ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻟِﻤﻦ ﻃﹶﻠﹶﺐ ﺁﻳﺔﹰ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺻِﺪﻕِ ﺭﺳﻮﻟِﻪِ} :
&$uZø9t“Rr& !$¯Rr& óOÎgÏÿõ3tƒ óOs9urr
.(٣) {ÇÎÊÈ šcqãZÏB÷sム5Qöqs)Ï9 3“t•ò2ÏŒur ZpyJômt•s9 š•Ï9ºsŒ ’Îû žcÎ) 4 óOÎgöŠn=tæ 4‘n=÷Fム|=»tFÅ6ø9$# y7ø‹n=tã ﻭﺇِﺫﹶﺍ ﻋﺮِﻑ ﺃﹶﻥﱠ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ﻫﻮ ﺍﻟﺘﻮﺣِﻴﺪ ﺍﻟﱠﺬِﻱ ﺃﹸﺭﺳِﻠﹶﺖ ﺑِﻪِ ﺍﻟﺮﺳﻞﹸ ﻭﺃﹸﻧﺰِﻟﹶﺖ ﺑِﻪِ ﺍﻟﹾﻜﹸﺘﺐ، ﻛﹶﻤﺎ ﺗﻘﹶﺪﻣﺖ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ -ﻓﹶﻠﹶﺎ ﻳﻠﹾﺘﻔﹶﺖ ﺇِﻟﹶﻰ ﻗﹶﻮﻝِ ﻣﻦ ﻗﹶﺴﻢ ﺍﻟﺘﻮﺣِﻴﺪ ﺇِﻟﹶﻰ ﺛﹶﻠﹶﺎﺛﹶﺔِ ﺃﹶﻧﻮﺍﻉٍ ،ﻭﺟﻌﻞﹶ ﻫﺬﹶﺍ ﺍﻟﻨﻮﻉ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﻌﺎﻣﺔِ ،ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﱠﺎﻧِﻲ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺨﺎﺻﺔِ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﺜﹾﺒﺖ ﺑِﺎﻟﹾﺤﻘﹶﺎﺋِﻖِ، ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﱠﺎﻟِﺚﹶ ﺗﻮﺣِﻴﺪﺍ ﻗﹶﺎﺋِﻤﺎ ﺑِﺎﻟﹾﻘِﺪﻡِ ،ﻭﻫﻮ ﺗﻮﺣِﻴﺪ ﺧﺎﺻﺔِ ﺍﻟﹾﺨﺎﺻﺔِ ! ﻓﹶﺈِﻥﱠ ﺃﹶﻛﹾﻤﻞﹶ ﺍﻟﻨﺎﺱِ ﺗﻮﺣِﻴﺪﺍ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀُ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻬِﻢ ،ﻭﺍﻟﹾﻤﺮﺳﻠﹸﻮﻥﹶ ﻣِﻨﻬﻢ ﺃﹶﻛﹾﻤﻞﹸ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻭﺃﹸﻭﻟﹸﻮ ﺍﻟﹾﻌﺰﻡِ ﻣِﻦ ﺍﻟﺮﺳﻞِ ﺃﹶﻛﹾﻤﻠﹸﻬﻢ ﺗﻮﺣِﻴﺪﺍ ،ﻭﻫﻢ :ﻧﻮﺡ ،ﻭﺇِﺑﺮﺍﻫِﻴﻢ ،ﻭﻣﻮﺳﻰ ،ﻭﻋِﻴﺴﻰ، ﻭﻣﺤﻤﺪ - ،ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﺃﹶﺟﻤﻌِﲔ .ﻭﺃﹶﻛﹾﻤﻠﹸﻬﻢ ﺗﻮﺣِﻴﺪﺍ ﺍﻟﹾﺨﻠِﻴﻠﹶﺎﻥِ :ﻣﺤﻤﺪ ﻭﺇِﺑﺮﺍﻫِﻴﻢ، ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻬِﻤﺎ ﻭﺳﻠﹶﺎﻣﻪ ،ﻓﹶﺈِﻧﻬﻤﺎ ﻗﹶﺎﻣﺎ ﻣِﻦ ﺍﻟﺘﻮﺣِﻴﺪِ ﺑِﻤﺎ ﻟﹶﻢ ﻳﻘﹸﻢ ﺑِﻪِ ﻏﹶﻴﺮﻫﻤﺎ ﻋِﻠﹾﻤﺎ ،ﻭﻣﻌﺮِﻓﹶﺔﹰ،
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺤﺎﻗﱠﺔِ ﺍﻵﻳﺎﺕ . ٤٧-٤٤ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺤﺸﺮِ ﺁﻳﺔ . ٢٣ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻌﻨﻜﹶﺒﻮﺕِ ﺁﻳﺔ . ٥١ : ٤٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺣﺎﻟﹰﺎ ،ﻭﺩﻋﻮﺓﹰ ﻟِﻠﹾﺨﻠﹾﻖِ ﻭﺟِﻬﺎﺩﺍ ،ﻓﹶﻠﹶﺎ ﺗﻮﺣِﻴﺪ ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻦ ﺍﻟﱠﺬِﻱ ﻗﹶﺎﻣﺖ ﺑِﻪِ ﺍﻟﺮﺳﻞﹸ ،ﻭﺩﻋﻮﺍ ﺇِﻟﹶﻴﻪِ، ﻭﺟﺎﻫﺪﻭﺍ ﺍﻟﹾﺄﹸﻣﻢ ﻋﻠﹶﻴﻪِ .ﻭﻟِﻬﺬﹶﺍ ﺃﹶﻣﺮ ﺳﺒﺤﺎﻧﻪ ﻧﺒِﻴﻪ ﺃﹶﻥﹾ ﻳﻘﹾﺘﺪِﻱ ﺑِﻬِﻢ ﻓِﻴﻪِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﺑﻌﺪ ﺫِﻛﹾﺮِ ﻣﻨﺎﻇﹶﺮﺓِ ﺇِﺑﺮﺍﻫِﻴﻢ ﻗﹶﻮﻣﻪ ﻓِﻲ ﺑﻄﹾﻠﹶﺎﻥِ ﺍﻟﺸﺮﻙِ ،ﻭﺻِﺤﺔِ ﺍﻟﺘﻮﺣِﻴﺪِ ﻭﺫِﻛﹾﺮِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻣِﻦ ﺫﹸﺭﻳﺘِﻪِ} : ÷nωtFø%$# ãNßg1y‰ßgÎ6sù ( ª!$# “y‰yd tûïÏ%©!$#
{3
)(١
&y7Í´¯»s9'ré
ﻓﹶﻠﹶﺎ ﺃﹶﻛﹾﻤﻞﹶ ﻣِﻦ ﺗﻮﺣِﻴﺪِ ﻣﻦ ﺃﹸﻣِﺮ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺃﹶﻥﹾ
ﻳﻘﹾﺘﺪِﻱ ﺑِﻬِﻢ ،ﻭﻛﹶﺎﻥﹶ rﻳﻌﻠﱢﻢ ﺃﹶﺻﺤﺎﺑﻪ ﺇِﺫﹶﺍ ﺃﹶﺻﺒﺤﻮﺍ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ} :ﺃﹶﺻﺒﺤﻨﺎ ﻋﻠﹶﻰ ﻓِﻄﹾﺮﺓِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ، ﻭﻛﹶﻠِﻤﺔِ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ ،ﻭﺩِﻳﻦِ ﻧﺒِﻴﻨﺎ ﻣﺤﻤﺪٍ ،ﻭﻣِﻠﱠﺔِ ﺃﹶﺑِﻴﻨﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ﺣﻨِﻴﻔﹰﺎ ﻣﺴﻠِﻤﺎ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺸﺮِﻛِﲔ .(٢) {ﻓﹶﻤِﻠﱠﺔﹸ ﺇِﺑﺮﺍﻫِﻴﻢ :ﺍﻟﺘﻮﺣِﻴﺪ ،ﻭﺩِﻳﻦ ﻣﺤﻤﺪٍ r -ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ﻗﹶﻮﻟﹰﺎ ﻭﻋﻤﻠﹰﺎ ﻭﺍﻋﺘِﻘﹶﺎﺩﺍ .ﻭﻛﹶﻠِﻤﺔﹸ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ :ﻫِﻲ ﺷﻬﺎﺩﺓﹸ " ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،" ﻭﻓِﻄﹾﺮﺓﹸ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ :ﻫِﻲ ﻣﺎ ﻓﹶﻄﹶﺮ ﻋﻠﹶﻴﻪِ ﻋِﺒﺎﺩﻩ ﻣِﻦ ﻣﺤﺒﺘِﻪِ ﻭﻋِﺒﺎﺩﺗِﻪِ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ ،ﻭﺍﻟِﺎﺳﺘِﺴﻠﹶﺎﻡ ﻟﹶﻪ ﻋﺒﻮﺩِﻳﺔﹰ ﻭﺫﹸﻟﺎ ﻭﺍﻧﻘِﻴﺎﺩﺍ ﻭﺇِﻧﺎﺑﺔﹰ. ﻓﹶﻬﺬﹶﺍ ﺗﻮﺣِﻴﺪ ﺧﺎﺻﺔِ ﺍﻟﹾﺨﺎﺻﺔِ ،ﺍﻟﱠﺬِﻱ ﻣﻦ ﺭﻏِﺐ ﻋﻨﻪ ﻓﹶﻬﻮ ﻣِﻦ ﺃﹶﺳﻔﹶﻪِ ﺍﻟﺴﻔﹶﻬﺎﺀِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: }
’Îû ¼çm¯RÎ)ur ( $u‹÷R‘‰9$# ’Îû çm»uZø‹xÿsÜô¹$# ωs)s9ur 4 ¼çm|¡øÿtR tmÏÿy™ `tB žwÎ) zO¿Ïdºt•ö/Î) Ï'©#ÏiB `tã Ü=xîö•tƒ `tBur
.(٣) {ÇÊÌÊÈ tûüÏJn=»yèø9$# Éb>t•Ï9 àMôJn=ó™r& tA$s% ( öNÎ=ó™r& ÿ¼çmš/u‘ ¼ã&s! tA$s% øŒÎ) ÇÊÌÉÈ tûüÅsÎ=»¢Á9$# z`ÏJs9 Íot•ÅzFy$# ﻭﻛﹸﻞﱡ ﻣﻦ ﻟﹶﻪ ﺣِﺲ ﺳﻠِﻴﻢ ﻭﻋﻘﹾﻞﹲ ﻳﻤﻴﺰ ﺑِﻪِ ،ﻻ ﻳﺤﺘﺎﺝ ﻓِﻲ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝِ ﺇِﻟﹶﻰ ﺃﹶﻭﺿﺎﻉِ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﹾﺠﺪﻝِ ﻭﺍﺻﻄِﻠﹶﺎﺣِﻬِﻢ ﻭﻃﹸﺮﻗِﻬِﻢ ﺍﻟﹾﺒﺘﺔﹶ ،ﺑﻞﹾ ﺭﺑﻤﺎ ﻳﻘﹶﻊ ﺑِﺴﺒﺒِﻬﺎ ﻓِﻲ ﺷﻜﹸﻮﻙٍ ﻭﺷﺒﻪٍ ﻳﺤﺼﻞﹸ ﻟﹶﻪ ﺑِﻬﺎ ﺍﻟﹾﺤﻴﺮﺓﹸ ﺑِﺎﻟﻀﻠﹶﺎﻝِ ﻭﺍﻟﺮﻳﺒﺔِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺘﻮﺣِﻴﺪ ﺇِﻧﻤﺎ ﻳﻨﻔﹶﻊ ﺇِﺫﹶﺍ ﺳﻠِﻢ ﻗﹶﻠﹾﺐ ﺻﺎﺣِﺒِﻪِ ﻣِﻦ ﺫﹶﻟِﻚ. ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻘﹶﻠﹾﺐ ﺍﻟﺴﻠِﻴﻢ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻔﹾﻠِﺢ (٤) ﺇِﻟﱠﺎ ﻣﻦ ﺃﹶﺗﻰ ﺍﻟﻠﱠﻪ ﺑِﻪِ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٩٠ : ) (2ﺃﲪﺪ ) ، (٤٠٧/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ ). (٢٦٨٨ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺍﻵﻳﺘﺎﻥ . ١٣١ -١٣٠ : ) (4ﰲ ﺍﻷﺻﻞ ) :ﻻ ﻳﺼﻠﺢ ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٤٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﻨﻮﻉ ﺍﻟﺜﱠﺎﻧِﻲ ﻭﺍﻟﺜﱠﺎﻟِﺚﹶ ﻣِﻦ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﺍﻟﱠﺬِﻱ ﺍﺩﻋﻮﺍ ﺃﹶﻧﻪ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺨﺎﺻﺔِ ﻭﺧﺎﺻﺔِ ﺍﻟﹾﺨﺎﺻﺔِ ،ﻳﻨﺘﻬِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹶﻨﺎﺀِ ﺍﻟﱠﺬِﻱ ﻳﺸﻤﺮ ﺇِﻟﹶﻴﻪِ ﻏﹶﺎﻟِﺐ ﺍﻟﺼﻮﻓِﻴﺔِ ،ﻭﻫﻮ ﺩﺭﺏ ﺧﻄِﺮ ،ﻳﻔﹾﻀِﻲ ﺇِﻟﹶﻰ ﺍﻟِﺎﺗﺤﺎﺩِ ] ،ﺍﻧﻈﹸﺮ ﺇِﻟﹶﻰ ﻣﺎ ﺃﹶﻧﺸﺪﻩ [
)(١
ﺷﻴﺦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺃﹶﺑﻮ ﺇِﺳﻤﺎﻋِﻴﻞﹶ -ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ -
ﺣﻴﺚﹸ ﻳﻘﹸﻮﻝﹸ ﺷﻌﺮﺍ: ﻣﺎ ﻭﺣـﺪ ﺍﻟﹾﻮﺍﺣِـﺪ ﻣِـﻦ ﻭﺍﺣِـﺪٍ
ﺇِﺫﹾ ﻛﹸــﻞﱡ ﻣــﻦ ﻭﺣــﺪﻩ ﺟﺎﺣِــﺪ
ﺗﻮﺣِﻴ ـﺪ ﻣ ـﻦ] ﻳﻨﻄِ ـﻖ ﻋ ـﻦ ﻧﻌﺘِ ـﻪِ[
ﻋﺎﺭِﻳـــﺔﹲ ﺃﹶﺑﻄﹶﻠﹶﻬـــﺎ ﺍﻟﹾﻮﺍﺣِـــﺪ
ﻭﻧﻌـ ـﺖ ﻣـ ـﻦ ﻳﻨﻌﺘـ ـﻪ ﻟﹶﺎﺣِـ ـ ﺪ ﺗﻮﺣِﻴـــﺪﻩ ﺇِﻳـــﺎﻩ ﺗﻮﺣِﻴـــﺪﻩ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻗﹶﺎﺋِﻠﹸﻪ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻟﹶﻢ ﻳﺮِﺩ ﺑِﻪِ ﺍﻟِﺎﺗﺤﺎﺩ ،ﻟﹶﻜِﻦ ﺫﹶﻛﹶﺮ ﻟﹶﻔﹾﻈﹰﺎ ﻣﺠﻤﻠﹰﺎ ﻣﺤﺘﻤﻠﹰﺎ ﺟﺬﹶﺑﻪ ﺑِﻪِ ﺍﻟِﺎﺗﺤﺎﺩِﻱ ﺇِﻟﹶﻴﻪِ ،ﻭﺃﹶﻗﹾﺴﻢ ﺑِﺎﻟﻠﱠﻪِ ﺟﻬﺪ ﺃﹶﻳﻤﺎﻧِﻪِ ﺇِﻧﻪ ﻣﻌﻪ ،ﻟﹶﻮ ﺳﻠﹶﻚ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹶ ﺍﻟﺸﺮﻋِﻴﺔﹶ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺇِﺟﻤﺎﻝﹶ ﻓِﻴﻬﺎ ﻛﹶﺎﻥﹶ ﺃﹶﺣﻖ ،ﻣﻊ ﺃﹶﻥﱠ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﺣﺎﻡ ﺣﻮﻟﹶﻪ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣﻄﹾﻠﹸﻮﺑﺎ ﻣِﻨﺎ ﻟﹶﻨﺒﻪ ﺍﻟﺸﺎﺭِﻉ ﻋﻠﹶﻴﻪِ ﻭﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇِﻟﹶﻴﻪِ ﻭﺑﻴﻨﻪ ،ﻓﹶﺈِﻥﱠ ﻋﻠﹶﻰ ﺍﻟﺮﺳﻮﻝِ ﺍﻟﹾﺒﻠﹶﺎﻍﹶ ﺍﻟﹾﻤﺒِﲔ ،ﻓﹶﺄﹶﻳﻦ ﻗﹶﺎﻝﹶ ﺍﻟﺮﺳﻮﻝﹸ ﻫﺬﹶﺍ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﻌﺎﻣﺔِ، ﻭﻫﺬﹶﺍ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺨﺎﺻﺔِ ،ﻭﻫﺬﹶﺍ ﺗﻮﺣِﻴﺪ ﺧﺎﺻﺔِ ﺍﻟﹾﺨﺎﺻﺔِ ؟ ﺃﹶﻭ ﻣﺎ ﻳﻘﹾﺮﺏ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ؟ ﺃﻭ ﺃﺷﺎﺭ ﺇﱃ ﻫﺬِﻩِ ﺍﻟﻨﻘﹸﻮﻝِ ﻭﺍﻟﹾﻌﻘﹸﻮﻝﹸ ] ﺣﺎﺿِﺮﺓﹲ [ ).(٢ ﻓﹶﻬﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻤﻨﺰﻝﹸ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ،
r
ﻭﻫﺬِﻩِ ﺳﻨﺔﹸ ﺍﻟﺮﺳﻮﻝِ ،ﻭﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺧﻴﺮِ ﺍﻟﹾﻘﹸﺮﻭﻥِ
ﺑﻌﺪ ﺍﻟﺮﺳﻮﻝِ ،ﻭﺳﺎﺩﺍﺕِ ﺍﻟﹾﻌﺎﺭِﻓِﲔ ﻣِﻦ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ،ﻫﻞﹾ ﺟﺎﺀَ ﺫِﻛﹾﺮ ﺍﻟﹾﻔﹶﻨﺎﺀِ ،ﻭﻫﺬﹶﺍ ﺍﻟﺘﻘﹾﺴِﻴﻢ ﻋﻦ ﺃﹶﺣﺪٍ ﻣِﻨﻬﻢ ؟ ﻭﺇِﻧﻤﺎ ﺣﺼﻞﹶ ﻫﺬﹶﺍ ﻣِﻦ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﻐﻠﹸﻮ ﻓِﻲ ﺍﻟﺪﻳﻦِ ،ﺍﻟﹾﻤﺸﺒِﻪِ ﻟِﻐﻠﹸﻮ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ،ﺑﻞﹾ ﻟِﻐﻠﹸﻮ ﺍﻟﻨﺼﺎﺭﻯ ﻓِﻲ ﺩِﻳﻨِﻬِﻢ .ﻭﻗﹶﺪ ﺫﹶﻡ ﺍﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﺍﻟﹾﻐﻠﹸﻮ ﻓِﻲ ﺍﻟﺪﻳﻦِ ﻭﻧﻬﻰ ﻋﻨﻪ ،ﻓﹶﻘﹶﺎﻝﹶ} :
ö@è%
ã@ö6s% `ÏB (#q•=|Ê ô‰s% 7Qöqs% uä!#uq÷dr& (#þqãèÎ6®Ks? Ÿwur ÈdYysø9$# uŽö•xî öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ
.(٣) {ÇÐÐÈ È@‹Î6¡¡9$# Ïä!#uqy™ `tã (#q•=|Êur #ZŽ•ÏVŸ2 (#q•=|Êr&ur
) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﻻﲢﺎﺩ ،ﺇﱃ ﻣﺎ ﺃﻧﺸﺪ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﰲ ﺍﻷﺻﻞ ) :ﺧﻄﺮﺓ ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٧٧ : ٤٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺎﻝﹶ
r-
}ﻟﹶﺎ ﺗﺸﺪﺩﻭﺍ ﻓﹶﻴﺸﺪﺩ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻜﹸﻢ ،ﻓﹶﺈِﻥﱠ ﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻜﹸﻢ ﺷﺪﺩﻭﺍ ﻓﹶﺸﺪﺩ ﺍﻟﻠﱠﻪ
ﻋﻠﹶﻴﻬِﻢ ،ﻓﹶﺘِﻠﹾﻚ ﺑﻘﹶﺎﻳﺎﻫﻢ ﻓِﻲ ﺍﻟﺼﻮﺍﻣِﻊِ ﻭﺍﻟﺪﻳﺎﺭﺍﺕِ ،ﺭﻫﺒﺎﻧِﻴﺔﹲ ﺍﺑﺘﺪﻋﻮﻫﺎ ﻣﺎ ﻛﹶﺘﺒﻨﺎﻫﺎ ﻋﻠﹶﻴﻬِﻢ.(١) { ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ. ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﺷﻲﺀَ ﻣِﺜﹾﻠﹸﻪ.( ﺵ :ﺍﺗﻔﹶﻖ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ،ﻟﹶﺎ ﻓِﻲ ﺫﹶﺍﺗِﻪِ ،ﻭﻟﹶﺎ ﻓِﻲ ﺻِﻔﹶﺎﺗِﻪِ ،ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﻓﹾﻌﺎﻟِﻪِ .ﻭﻟﹶﻜِﻦ ﻟﹶﻔﹾﻆﹶ " ﺍﻟﺘﺸﺒِﻴﻪِ " ﻗﹶﺪ ﺻﺎﺭ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻨﺎﺱِ ﻟﹶﻔﹾﻈﹰﺎ ﻣﺠﻤﻠﹰﺎ ﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﺼﺤِﻴﺢ ،ﻭﻫﻮ ﻣﺎ ﻧﻔﹶﺎﻩ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻭﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻌﻘﹾﻞﹸ ،ﻣِﻦ ﺃﹶﻥﱠ ﺧﺼﺎﺋِﺺ ﺍﻟﺮﺏ - ﺗﻌﺎﻟﹶﻰ -ﻟﹶﺎ ﻳﻮﺻﻒ ﺑِﻬﺎ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻭﻟﹶﺎ ﻳﻤﺎﺛِﻠﹸﻪ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ: } (٢) {( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻤﺜﱢﻠﹶﺔِ ﺍﻟﹾﻤﺸﺒﻬﺔِ{ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur } ،
)(٣
ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﻨﻔﹶﺎﺓِ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔِ .ﻓﹶﻤﻦ ﺟﻌﻞﹶ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﺨﺎﻟِﻖِ ﻣِﺜﹾﻞﹶ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻓﹶﻬﻮ ﺍﻟﹾﻤﺸﺒﻪ ﺍﻟﹾﻤﺒﻄِﻞﹸ ﺍﻟﹾﻤﺬﹾﻣﻮﻡ ،ﻭﻣﻦ ﺟﻌﻞﹶ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻣِﺜﹾﻞﹶ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﺨﺎﻟِﻖِ ،ﻓﹶﻬﻮ ﻧﻈِﲑ ﺍﻟﻨﺼﺎﺭﻯ ﻓِﻲ ﻛﹸﻔﹾﺮِﻫِﻢ ،ﻭﻳﺮﺍﺩ ﺑِﻪِ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺜﹾﺒﺖ ﻟِﻠﱠﻪِ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻓﹶﻠﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﻟﹶﻪ ﻗﹸﺪﺭﺓﹲ ،ﻭﻟﹶﺎ ﻋِﻠﹾﻢ ،ﻭﻟﹶﺎ ﺣﻴﺎﺓﹲ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻌﺒﺪ ﻣﻮﺻﻮﻑ ﺑِﻬﺬِﻩِ ﺍﻟﺼﻔﹶﺎﺕِ ! ﻭﻟﹶﺎﺯِﻡ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﺣﻲ ،ﻋﻠِﻴﻢ، ﻗﹶﺪِﻳﺮ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻌﺒﺪ ﻳﺴﻤﻰ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻛﹶﻠﹶﺎﻣﻪ ﻭﺳﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻭﺇِﺭﺍﺩﺗﻪ ﻭﻏﹶﻴﺮ ﺫﹶﻟِﻚ. ﻭﻫﻢ ﻳﻮﺍﻓِﻘﹸﻮﻥﹶ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﻮﺟﻮﺩ ،ﻋﻠِﻴﻢ ،ﻗﹶﺪِﻳﺮ ،ﺣﻲ .ﻭﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﻣﻮﺟﻮﺩ ﺣﻲ ﻋﻠِﻴﻢ ﻗﹶﺪِﻳﺮ ،ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﻫﺬﹶﺍ ﺗﺸﺒِﻴﻪ ﻳﺠِﺐ ﻧﻔﹾﻴﻪ ،ﻭﻫﺬﹶﺍ ﻣِﻤﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹸ ﻭﺻﺮِﻳﺢ ﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﻟﹶﺎ ﻳﺨﺎﻟِﻒ ﻓِﻴﻪِ ﻋﺎﻗِﻞﹲ .ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺳﻤﻰ ﻧﻔﹾﺴﻪ ﺑِﺄﹶﺳﻤﺎﺀَ ،ﻭﺳﻤﻰ ﺑﻌﺾ ﻋِﺒﺎﺩِﻩِ ﺑِﻬﺎ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺳﻤﻰ ﺻِﻔﹶﺎﺗِﻪِ ﺑِﺄﹶﺳﻤﺎﺀَ ،ﻭﺳﻤﻰ ﺑِﺒﻌﻀِﻬﺎ ﺻِﻔﹶﺎﺕِ ﺧﻠﹾﻘِﻪِ ،ﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﺴﻤﻰ ﻛﹶﺎﻟﹾﻤﺴﻤﻲ ،ﻓﹶﺴﻤﻰ ﻧﻔﹾﺴﻪ :ﺣﻴﺎ ،ﻋﻠِﻴﻤﺎ ،ﻗﹶﺪِﻳﺮﺍ ،ﺭﺀﻭﻓﹰﺎ ،ﺭﺣِﻴﻤﺎ ،ﻋﺰِﻳﺰﺍ ،ﺣﻜِﻴﻤﺎ ،ﺳﻤِﻴﻌﺎ، ) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ). (٤٩٠٤ ) (2ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ٥٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ¢‘ptø:$# ßlÌ•øƒä†
} :ﺎﺀِ ﻓﹶﻘﹶﺎﻝﹶﻤﺬِﻩِ ﺍﻟﹾﺄﹶﺳﺎﺩِﻩِ ﺑِﻬ ﻋِﺒﺾﻌﻰ ﺑﻤ ﺳﻗﹶﺪ ﻭ.ﺍﺮﻜﹶﺒﺘ ﻣ،ﺍﺎﺭﺒ ﺟ،ﺎﻣِﻨﺆ ﻣ،ﻠِﻜﹰﺎ ﻣ،ﺍﺼِﲑﺑ
، (٣) {ÇËÑÈ 5OŠÎ=tæ ?N»n=äóÎ/ çnr㕤±o0ur } ، (٢) {ÇÊÉÊÈ 5OŠÎ=ym AO»n=äóÎ/ çm»tRö•¤±t6sù } ، (١) {ÏMÍh‹yJø9$# z`ÏB ÏMs9$s%
} ، (٥) {ÇËÈ #·Ž•ÅÁt/ $Jè‹ÏJy™ çm»oYù=yèyfsù } ، (٤) {ÇÊËÑÈ ÒOŠÏm§‘ Ô$râäu‘ šúüÏZÏB÷sßJø9$$Î/ }
š•Ï9ºx‹x.
} ، (٨) {$YZÏB÷sãB tb%x. `yJsùr& } ، (٧) {Ô7Î=¨B Nèduä!#u‘ur tb%x.ur } ، (٦) {Í“ƒÍ•yèø9$# ßNr&t•øB$#
ﻠِﻴﻢﻟﹶﺎ ﺍﻟﹾﻌ ﻭ،ﻲ ﺍﻟﹾﺤﻲﺎﺛِﻞﹸ ﺍﻟﹾﺤﻤ ﻟﹶﺎ ﻳﻪ ﺃﹶﻧﻠﹸﻮﻡﻌﻣ ﻭ.(٩) {ÇÌÎÈ 9‘$¬6y_ 9ŽÉi9s3tFãB É=ù=s% Èe@à2 4’n?tã ª!$# ßìt7ôÜtƒ ô`ÏiB &äóÓy´Î/ tbqäÜŠÅsムŸwur
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗ ﻭ.ِﺎﺀﻤ ﺍﻟﹾﺄﹶﺳﺎﺋِﺮ ﺳﻛﹶﺬﹶﻟِﻚ ﻭ،ﺰِﻳﺰ ﺍﻟﹾﻌﺰِﻳﺰﻟﹶﺎ ﺍﻟﹾﻌ ﻭ،ﻠِﻴﻢﺍﻟﹾﻌ
¾ÏmÏJù=ÏèÎ/ žwÎ) ßìŸÒs? Ÿwur 4Ós\Ré& ô`ÏB ã@ÏJøtrB $tBur ©!$# žcr& (#÷rt•tƒ óOs9urr&
}،
(١٣)
{ÇÎÑÈ
} ، (١١) {( ¾ÏmÏJù=ÏèÎ/ ¼ã&s!t“Rr& } ، (١٠) {ÿ¾ÏmÏJù=Ïã ßûüÏGyJø9$# Ío§qà)ø9$# rèŒ ä-#¨—§•9$# uqèd ©!$# ¨bÎ)
}،
(١٢)
{4
.(١٤) {( Zo§qè% öNåk÷]ÏB ‘‰x©r& uqèd öNßgs)n=yz “Ï%©!$# . ٩٥ : ﺎﻡِ ﺁﻳﺔﻌ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧ1) . ١٠١ : ﺎﻓﱠﺎﺕِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﺼ2) . ٢٨ : ﺎﺕِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﺬﱠﺍﺭِﻳ3) . ١٢٨ : ﺔِ ﺁﻳﺔﺑﻮ( ﺳﻮﺭﺓ ﺍﻟﺘ4) . ٢ : ( ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺁﻳﺔ5) . ٥١ : ﺁﻳﺔﻒﻮﺳ( ﺳﻮﺭﺓ ﻳ6) . ٧٩ : ﻒِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬ7) . ١٨ : ﺓِ ﺁﻳﺔﺪﺠ( ﺳﻮﺭﺓ ﺍﻟﺴ8) . ٣٥ : ( ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ9) . ٢٥٥ : ﺓِ ﺁﻳﺔﻘﹶﺮ( ﺳﻮﺭﺓ ﺍﻟﹾﺒ10) . ١٦٦ : ﺎﺀِ ﺁﻳﺔﺴ( ﺳﻮﺭﺓ ﺍﻟﻨ11) . ١١ : ( ﺳﻮﺭﺓ ﻓﹶﺎﻃِﺮٍ ﺁﻳﺔ12) . ٥٨ : ﺎﺕِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﺬﱠﺍﺭِﻳ13) . ١٥ : ( ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ14) ٥١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻋﻦ ﺟﺎﺑِﺮٍ
t
ﻗﹶﺎﻝﹶ} :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻳﻌﻠﱢﻤﻨﺎ ﺍﻟِﺎﺳﺘِﺨﺎﺭﺓﹶ ﻓِﻲ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﻛﹸﻠﱢﻬﺎ ﻛﹶﻤﺎ
ﻳﻌﻠﱢﻤﻨﺎ ﺍﻟﺴﻮﺭﺓﹶ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻳﻘﹸﻮﻝﹸ :ﺇِﺫﹶﺍ ﻫﻢ ﺃﹶﺣﺪﻛﹸﻢ ﺑِﺎﻟﹾﺄﹶﻣﺮِ ﻓﹶﻠﹾﻴﺮﻛﹶﻊ ﺭﻛﹾﻌﺘﻴﻦِ ﻣِﻦ ﻏﹶﻴﺮِ ﺍﻟﹾﻔﹶﺮِﻳﻀﺔِ، ﺛﹸﻢ ﻟﹾﻴﻘﹸﻞﹾ :ﺍﻟﻠﱠﻬﻢ ﺇِﻧﻲ ﺃﹶﺳﺘﺨِﲑﻙ ﺑِﻌِﻠﹾﻤِﻚ ،ﻭﺃﹶﺳﺘﻘﹾﺪِﺭﻙ ﺑِﻘﹸﺪﺭﺗِﻚ ،ﻭﺃﹶﺳﺄﹶﻟﹸﻚ ﻣِﻦ ﻓﹶﻀﻠِﻚ ﺍﻟﹾﻌﻈِﻴﻢِ، ﻓﹶﺈِﻧﻚ ﺗﻘﹾﺪِﺭ ﻭﻟﹶﺎ ﺃﹶﻗﹾﺪِﺭ ،ﻭﺗﻌﻠﹶﻢ ﻭﻟﹶﺎ ﺃﹶﻋﻠﹶﻢ ،ﻭﺃﹶﻧﺖ ﻋﻠﱠﺎﻡ ﺍﻟﹾﻐﻴﻮﺏِ ،ﺍﻟﻠﱠﻬﻢ ﺇِﻥﹾ ﻛﹸﻨﺖ ﺗﻌﻠﹶﻢ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮ ﺧﻴﺮ ﻟِﻲ ﻓِﻲ ﺩِﻳﻨِﻲ ﻭﻣﻌﺎﺷِﻲ ﻭﻋﺎﻗِﺒﺔِ ﺃﹶﻣﺮِﻱ -ﺃﹶﻭ ﻗﹶﺎﻝﹶ :ﻋﺎﺟِﻞِ ﺃﹶﻣﺮِﻱ ﻭﺁﺟِﻠِﻪِ -ﻓﹶﺎﻗﹾﺪﺭﻩ ﻟِﻲ ،ﻭﻳﺴﺮﻩ ﻟِﻲ ،ﺛﹸﻢ ﺑﺎﺭِﻙ ﻟِﻲ ﻓِﻴﻪِ ،ﻭﺇِﻥﹾ ﻛﹸﻨﺖ ﺗﻌﻠﹶﻢ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮ ﺷﺮ ﻟِﻲ ﻓِﻲ ﺩِﻳﻨِﻲ ﻭﻣﻌﺎﺷِﻲ ﻭﻋﺎﻗِﺒﺔِ ﺃﹶﻣﺮِﻱ -ﺃﹶﻭ ﻗﹶﺎﻝﹶ :ﻋﺎﺟِﻞِ ﺃﹶﻣﺮِﻱ ﻭﺁﺟِﻠِﻪِ -ﻓﹶﺎﺻﺮِﻓﹾﻪ ﻋﻨﻲ ،ﻭﺍﺻﺮِﻓﹾﻨِﻲ ﻋﻨﻪ ،ﻭﺍﻗﹾﺪﺭ ﻟِﻲ ﺍﻟﹾﺨﻴﺮ ﺣﻴﺚﹸ ﻛﹶﺎﻥﹶ ،ﺛﹸﻢ ﺭﺿﻨِﻲ ﺑِﻪِ .ﻗﹶﺎﻝﹶ :ﻭﻳﺴﻤﻲ ﺣﺎﺟﺘﻪ ، (١) {ﺭﻭﺍﻩ ﺍﻟﹾﺒﺨﺎﺭِﻱ .ﻭﻓِﻲ ﺣﺪِﻳﺚِ ﻋﻤﺎﺭِ ﺑﻦِ ﻳﺎﺳِﺮٍ ﺍﻟﱠﺬِﻱ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋِﻲ ﻭﻏﹶﻴﺮﻩ ،ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻳﺪﻋﻮ ﺑِﻬﺬﹶﺍ ﺍﻟﺪﻋﺎﺀِ: }ﺍﻟﻠﱠﻬﻢ ﺑِﻌِﻠﹾﻤِﻚ ﺍﻟﹾﻐﻴﺐ ﻭﻗﹸﺪﺭﺗِﻚ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻠﹾﻖِ ،ﺃﹶﺣﻴِﻨِﻲ ﻣﺎ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﺤﻴﺎﺓﹸ ﺧﻴﺮﺍ ﻟِﻲ ،ﻭﺗﻮﻓﱠﻨِﻲ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﻮﻓﹶﺎﺓﹸ ﺧﻴﺮﺍ ﻟِﻲ ،ﺍﻟﻠﱠﻬﻢ ﺇِﻧﻲ ﺃﹶﺳﺄﹶﻟﹸﻚ ﺧﺸﻴﺘﻚ ﻓِﻲ ﺍﻟﹾﻐﻴﺐِ ﻭﺍﻟﺸﻬﺎﺩﺓِ ،ﻭﺃﹶﺳﺄﹶﻟﹸﻚ ﻛﹶﻠِﻤﺔﹶ ﺍﻟﹾﺤﻖ ﻓِﻲ ﺍﻟﹾﻐﻀﺐِ ﻭﺍﻟﺮﺿﺎ ،ﻭﺃﹶﺳﺄﹶﻟﹸﻚ ﺍﻟﹾﻘﹶﺼﺪ ﻓِﻲ ﺍﻟﹾﻐِﻨﻰ ﻭﺍﻟﹾﻔﹶﻘﹾﺮِ ،ﻭﺃﹶﺳﺄﹶﻟﹸﻚ ﻧﻌِﻴﻤﺎ ﻟﹶﺎ ﻳﻨﻔﹶﺪ ،ﻭﻗﹸﺮﺓﹶ ﻋﻴﻦٍ ﻟﹶﺎ ﺗﻨﻘﹶﻄِﻊ ،ﻭﺃﹶﺳﺄﹶﻟﹸﻚ ﺍﻟﺮﺿﺎ ﺑﻌﺪ ﺍﻟﹾﻘﹶﻀﺎﺀِ ،ﻭﺃﹶﺳﺄﹶﻟﹸﻚ ﺑﺮﺩ ﺍﻟﹾﻌﻴﺶِ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ ،ﻭﺃﹶﺳﺄﹶﻟﹸﻚ ﻟﹶﺬﱠﺓﹶ ﺍﻟﻨﻈﹶﺮِ ﺇِﻟﹶﻰ ﻭﺟﻬِﻚ ﺍﻟﹾﻜﹶﺮِﱘِ ،ﻭﺍﻟﺸﻮﻕ ﺇِﻟﹶﻰ ﻟِﻘﹶﺎﺋِﻚ ،ﻓِﻲ ﻏﹶﻴﺮِ ﺿﺮﺍﺀَ ﻣﻀِﺮﺓٍ ،ﻭﻟﹶﺎ ﻓِﺘﻨﺔٍ ﻣﻀِﻠﱠﺔٍ ،ﺍﻟﻠﱠﻬﻢ ﺯﻳﻨﺎ ﺑِﺰِﻳﻨﺔِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﺍﺟﻌﻠﹾﻨﺎ ﻫﺪﺍﺓﹰ ﻣﻬﺘﺪِﻳﻦ .(٢) {ﻓﹶﻘﹶﺪ ﺳﻤﻰ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ ﻋِﻠﹾﻤﺎ ﻭﻗﹸﺪﺭﺓﹰ ﻭﻗﹸﻮﺓﹰ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} ، (٣) {Zo§qè% 7#÷è|Ê Ï‰÷èt/ .`ÏB Ÿ@yèy_ ¢OèO } :
$yJÏj9 5Où=Ïæ rä%s! ¼çm¯RÎ)ur
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ ) ، (١١١٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ ) ، (٤٨٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻨﻜﺎﺡ ) ، (٣٢٥٣ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٥٣٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٣٨٣ﺃﲪﺪ ). (٣٤٤/٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﺮﺿﻰ ) ، (٥٣٤٧ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٦٨٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )، (٩٧١ ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (١٨٢١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ) ، (٣١٠٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٦٥ﺃﲪﺪ ). (٢٠٨/٣ ) (3ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡِ ﺁﻳﺔ . ٥٤ : ٥٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
{çm»oYôJ¯=tæ
)(١
ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﺍﻟﹾﻌِﻠﹾﻢ ﻛﹶﺎﻟﹾﻌِﻠﹾﻢِ ،ﻭﻟﹶﺎ ﺍﻟﹾﻘﹸﻮﺓﹸ ﻛﹶﺎﻟﹾﻘﹸﻮﺓِ ،ﻭﻧﻈﹶﺎﺋِﺮ ﻫﺬﹶﺍ ﻛﹶﺜِﲑﺓﹲ ،ﻭﻫﺬﹶﺍ
ﻟﹶﺎﺯِﻡ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﻌﻘﹶﻠﹶﺎﺀِ. ﻓﹶﺈِﻥﱠ ﻣﻦ ﻧﻔﹶﻰ ﺻِﻔﹶﺔﹰ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ ﺍﻟﱠﺘِﻲ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻬﺎ ﻧﻔﹾﺴﻪ ،ﻛﹶﺎﻟﺮﺿﺎ ﻭﺍﻟﹾﻐﻀﺐِ ،ﻭﺍﻟﹾﺤﺐ ﻭﺍﻟﹾﺒﻐﺾِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻭﺯﻋﻢ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻳﺴﺘﻠﹾﺰِﻡ ﺍﻟﺘﺸﺒِﻴﻪ ﻭﺍﻟﺘﺠﺴِﻴﻢ ! ﻗِﻴﻞﹶ ﻟﹶﻪ :ﻓﹶﺄﹶﻧﺖ ﺗﺜﹾﺒِﺖ ﻟﹶﻪ ﺍﻟﹾﺈِﺭﺍﺩﺓﹶ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﹾﺒﺼﺮ ،ﻣﻊ ﺃﹶﻥﱠ ﻣﺎ ﺗﺜﹾﺒِﺘﻪ ﻟﹶﻪ ﻟﹶﻴﺲ ﻣِﺜﹾﻞﹶ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ،ﻓﹶﻘﹸﻞﹾ ﻓِﻴﻤﺎ ﻧﻔﹶﻴﺘﻪ ﻭﺃﹶﺛﹾﺒﺘﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻣِﺜﹾﻞﹶ ﻗﹶﻮﻟِﻚ ﻓِﻴﻤﺎ ﺃﹶﺛﹾﺒﺘﻪ؛ ﺇِﺫﹾ ﻟﹶﺎ ﻓﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ. ﻓﹶﺈِﻥﹾ ﻗﹶﺎﻝﹶ :ﺃﹶﻧﺎ ﻟﹶﺎ ﺃﹸﺛﹾﺒِﺖ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ! ﻗِﻴﻞﹶ ﻟﹶﻪ :ﻓﹶﺄﹶﻧﺖ ﺗﺜﹾﺒِﺖ ﻟﹶﻪ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﺍﻟﹾﺤﺴﻨﻰ، ﻣِﺜﹾﻞﹶ :ﺣﻲ ،ﻋﻠِﻴﻢٍ ،ﻗﺪﻳﺮ .ﻭﺍﻟﹾﻌﺒﺪ ﻳﺴﻤﻰ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ،ﻭﻟﹶﻴﺲ ﻣﺎ ﻳﺜﹾﺒﺖ ﻟِﻠﺮﺏ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﻣﻤﺎﺛِﻠﹰﺎ ﻟِﻤﺎ ﻳﺜﹾﺒﺖ ﻟِﻠﹾﻌﺒﺪِ ،ﻓﹶﻘﹸﻞﹾ ﻓِﻲ ﺻِﻔﹶﺎﺗِﻪِ ﻧﻈِﲑ ﻗﹶﻮﻟِﻚ ﻓِﻲ ﻣﺴﻤﻰ ﺃﹶﺳﻤﺎﺋِﻪِ. ﻓﹶﺈِﻥﹾ ﻗﹶﺎﻝﹶ :ﻭﺃﹶﻧﺎ ﻟﹶﺎ ﺃﹸﺛﹾﺒِﺖ ﻟﹶﻪ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﺍﻟﹾﺤﺴﻨﻰ ،ﺑﻞﹾ ﺃﹶﻗﹸﻮﻝﹸ :ﻫِﻲ ﻣﺠﺎﺯ ،ﻭﻫِﻲ ﺃﹶﺳﻤﺎﺀٌ ﻟِﺒﻌﺾِ ﻣﺒﺘﺪﻋﺎﺗِﻪِ ،ﻛﹶﻘﹶﻮﻝِ ﻏﹸﻠﹶﺎﺓِ ﺍﻟﹾﺒﺎﻃِﻨِﻴﺔِ ﻭﺍﻟﹾﻤﺘﻔﹶﻠﹾﺴِﻔﹶﺔِ ! ﻗِﻴﻞﹶ ﻟﹶﻪ :ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﺗﻌﺘﻘِﺪ ﺃﹶﻧﻪ ﻣﻮﺟﻮﺩ ﺣﻖ (٢) ﻗﹶﺎﺋِﻢ ﺑِﻨﻔﹾﺴِﻪِ ،ﻭﺍﻟﹾﺠِﺴﻢ ﻣﻮﺟﻮﺩ ﻗﹶﺎﺋِﻢ ﺑِﻨﻔﹾﺴِﻪِ، ﻭﻟﹶﻴﺲ ﻫﻮ ﻣﻤﺎﺛِﻠﹰﺎ ﻟﹶﻪ. ﻓﹶﺈِﻥﹾ ﻗﹶﺎﻝﹶ :ﺃﹶﻧﺎ ﻟﹶﺎ ﺃﹸﺛﹾﺒِﺖ ﺷﻴﺌﹰﺎ ،ﺑﻞﹾ ﺃﹸﻧﻜِﺮ ﻭﺟﻮﺩ ﺍﻟﹾﻮﺍﺟِﺐِ. ﻗِﻴﻞﹶ ﻟﹶﻪ :ﻣﻌﻠﹸﻮﻡ ﺑِﺼﺮِﻳﺢِ ﺍﻟﹾﻌﻘﹾﻞِ ﺃﹶﻥﱠ ﺍﻟﹾﻤﻮﺟﻮﺩ ﺇِﻣﺎ ﻭﺍﺟِﺐ ﺑِﻨﻔﹾﺴِﻪِ ،ﻭﺇِﻣﺎ ﻏﹶﻴﺮ ﻭﺍﺟِﺐٍ ﺑِﻨﻔﹾﺴِﻪِ، ﻭﺇِﻣﺎ ﻗﹶﺪِﱘ ﺃﹶﺯﻟِﻲ ،ﻭﺇِﻣﺎ ﺣﺎﺩِﺙﹲ ﻛﹶﺎﺋِﻦ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﻭﺇِﻣﺎ ﻣﺨﻠﹸﻮﻕ ﻣﻔﹾﺘﻘِﺮ ﺇِﻟﹶﻰ ﺧﺎﻟِﻖٍ ،ﻭﺇِﻣﺎ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ ﻭﻟﹶﺎ ﻣﻔﹾﺘﻘِﺮٍ ﺇِﻟﹶﻰ ﺧﺎﻟِﻖٍ ،ﻭﺇِﻣﺎ ﻓﹶﻘِﲑ ﺇِﻟﹶﻰ ﻣﺎ ﺳِﻮﺍﻩ ،ﻭﺇِﻣﺎ ﻏﹶﻨِﻲ ﻋﻤﺎ ﺳِﻮﺍﻩ .ﻭﻏﹶﻴﺮ ﺍﻟﹾﻮﺍﺟِﺐِ ﺑِﻨﻔﹾﺴِﻪِ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﻮﺍﺟِﺐِ ﺑِﻨﻔﹾﺴِﻪِ ،ﻭﺍﻟﹾﺤﺎﺩِﺙﹸ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﺑِﻘﹶ ِﺪﱘٍ ،ﻭﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﺑِﺨﺎﻟِﻖٍ ،ﻭﺍﻟﹾﻔﹶﻘِﲑ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﺑِﻐﻨِﻲ ﻋﻨﻪ .ﻓﹶﻘﹶﺪ ﻟﹶﺰِﻡ ﻋﻠﹶﻰ ﺗﻘﹾﺪِﻳﺮِ ﺍﻟﻨﻘِﻴﻀﻴﻦِ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩٍ ﻭﺍﺟِﺐٍ ﺑِﻨﻔﹾﺴِﻪِ ﻗﹶﺪِﱘٍ ﺃﹶﺯﻟِﻲ ﺧﺎﻟِﻖٍ ﻏﹶﻨِﻲ ﻋﻤﺎ ﺳِﻮﺍﻩ ،ﻭﻣﺎ ﺳِﻮﺍﻩ ﺑِﺨِﻠﹶﺎﻑِ ﺫﹶﻟِﻚ .ﻭﻗﹶﺪ ﻋﻠِﻢ
) (1ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ٦٨ : ) (2ﻟﻌﻠﻪ :ﺣﻲ . ٥٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑِﺎﻟﹾﺤِﺲ ﻭﺍﻟﻀﺮﻭﺭﺓِ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩٍ ﺣﺎﺩِﺙٍ ﻛﹶﺎﺋِﻦٍ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﻭﺍﻟﹾﺤﺎﺩِﺙﹸ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻭﺍﺟِﺒﺎ ﺑِﻨﻔﹾﺴِﻪِ ،ﻭﻟﹶﺎ ﻗﹶﺪِﳝﺎ ﺃﹶﺯﻟِﻴﺎ ،ﻭﻟﹶﺎ ﺧﺎﻟِﻘﹰﺎ ﻟِﻤﺎ ﺳِﻮﺍﻩ ،ﻭﻟﹶﺎ ﻏﹶﻨِﻴﺎ ﻋﻤﺎ ﺳِﻮﺍﻩ ،ﻓﹶﺜﹶﺒﺖ ﺑِﺎﻟﻀﺮﻭﺭﺓِ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩﻳﻦِ :ﺃﹶﺣﺪﻫﻤﺎ ﻭﺍﺟِﺐ ،ﻭﺍﻟﹾﺂﺧﺮ ﻣﻤﻜِﻦ ،ﺃﹶﺣﺪﻫﻤﺎ ﻗﹶﺪِﱘ ،ﻭﺍﻟﹾﺂﺧﺮ ﺣﺎﺩِﺙﹲ ،ﺃﹶﺣﺪﻫﻤﺎ ﻏﹶﻨِﻲ ،ﻭﺍﻟﹾﺂﺧﺮ ﻓﹶﻘِﲑ ،ﺃﹶﺣﺪﻫﻤﺎ ﺧﺎﻟِﻖ ،ﻭﺍﻟﹾﺂﺧﺮ ﻣﺨﻠﹸﻮﻕ .ﻭﻫﻤﺎ ﻣﺘﻔِﻘﹶﺎﻥِ ﻓِﻲ ﻛﹶﻮﻥِ ﻛﹸﻞﱟ ﻣِﻨﻬﻤﺎ ﺷﻴﺌﹰﺎ ﻣﻮﺟﻮﺩﺍ ﺛﹶﺎﺑِﺘﺎ .ﻭﻣِﻦ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺃﹶﻳﻀﺎ ﺃﹶﻥﱠ ﺃﹶﺣﺪﻫﻤﺎ ﻟﹶﻴﺲ ﻣﻤﺎﺛِﻠﹰﺎ ﻟِﻠﹾﺂﺧﺮِ ﻓِﻲ ﺣﻘِﻴﻘﹶﺘِﻪِ ،ﺇِﺫﹾ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻛﹶﺬﹶﻟِﻚ ﻟﹶﺘﻤﺎﺛﹶﻠﹶﺎ ﻓِﻴﻤﺎ ﻳﺠِﺐ ﻭﻳﺠﻮﺯ ﻭﻳﻤﺘﻨِﻊ ،ﻭﺃﹶﺣﺪﻫﻤﺎ ﻳﺠِﺐ ﻗِﺪﻣﻪ ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﺑِﻨﻔﹾﺴِﻪِ، ﻭﺍﻟﹾﺂﺧﺮ ﻟﹶﺎ ﻳﺠِﺐ ﻗِﺪﻣﻪ ﻭﻟﹶﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﺑِﻨﻔﹾﺴِﻪِ ،ﻭﺃﹶﺣﺪﻫﻤﺎ ﺧﺎﻟِﻖ ﻭﺍﻟﹾﺂﺧﺮ ﻟﹶﻴﺲ ﺑِﺨﺎﻟِﻖٍ، ﻭﺃﹶﺣﺪﻫﻤﺎ ﻏﹶﻨِﻲ ﻋﻤﺎ ﺳِﻮﺍﻩ ،ﻭﺍﻟﹾﺂﺧﺮ ﻓﹶﻘِﲑ. ﻓﹶﻠﹶﻮ ﺗﻤﺎﺛﹶﻠﹶﺎ ﻟﹶﻠﹶﺰِﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻛﹸﻞﱞ ﻣِﻨﻬﻤﺎ ﻭﺍﺟِﺐ ﺍﻟﹾﻘِﺪﻡِ ﻟﹶﻴﺲ ﺑِﻮﺍﺟِﺐِ ﺍﻟﹾﻘِﺪﻡِ ،ﻣﻮﺟﻮﺩﺍ ﺑِﻨﻔﹾﺴِﻪِ ﻏﹶﻴﺮ ﻣﻮﺟﻮﺩٍ ﺑِﻨﻔﹾﺴِﻪِ ،ﺧﺎﻟِﻘﹰﺎ ﻟﹶﻴﺲ ﺑِﺨﺎﻟِﻖٍ ،ﻏﹶﻨِﻴﺎ ﻏﹶﻴﺮ ﻏﹶﻨِﻲ ،ﻓﹶﻴﻠﹾﺰﻡ ﺍﺟﺘِﻤﺎﻉ ﺍﻟﻀﺪﻳﻦِ ﻋﻠﹶﻰ ﺗﻘﹾﺪِﻳﺮِ ﺗﻤﺎﺛﹸﻠِﻬِﻤﺎ .ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﺗﻤﺎﺛﹸﻠﹶﻬﻤﺎ ﻣﻨﺘﻒٍ ﺑِﺼﺮِﻳﺢِ ﺍﻟﹾﻌﻘﹾﻞِ ،ﻛﹶﻤﺎ ﻫﻮ ﻣﻨﺘﻒٍ ﺑِﻨﺼﻮﺹِ ﺍﻟﺸﺮﻉِ. ﻓﹶﻌﻠِﻢ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﺍﺗﻔﹶﺎﻗﹸﻬﻤﺎ ﻣِﻦ ﻭﺟﻪٍ ،ﻭﺍﺧﺘِﻠﹶﺎﻓﹸﻬﻤﺎ ﻣِﻦ ﻭﺟﻪٍ .ﻓﹶﻤﻦ ﻧﻔﹶﻰ ﻣﺎ ﺍﺗﻔﹶﻘﹶﺎ ﻓِﻴﻪِ ﻛﹶﺎﻥﹶ ﻣﻌﻄﱢﻠﹰﺎ ﻗﹶﺎﺋِﻠﹰﺎ ﻟﻠﹾﺒﺎﻃِﻞِ ،ﻭﻣﻦ ﺟﻌﻠﹶﻬﻤﺎ ﻣﺘﻤﺎﺛِﻠﹶﻴﻦِ ﻛﹶﺎﻥﹶ ﻣﺸﺒﻬﺎ ﻗﹶﺎﺋِﻠﹰﺎ ﻟﻠﹾﺒﺎﻃِﻞِ ،ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ؛ ﻭﺫﹶﻟِﻚ ﻟِﺄﹶﻧﻬﻤﺎ ﻭﺇِﻥِ ﺍﺗﻔﹶﻘﹶﺎ ﻓِﻲ ﻣﺴﻤﻰ ﻣﺎ ﺍﺗﻔﹶﻘﹶﺎ ﻓِﻴﻪِ ،ﻓﹶﺎﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻣﺨﺘﺺ ﺑِﻮﺟﻮﺩِﻩِ ﻭﻋِﻠﹾﻤِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ﻭﺳﺎﺋِﺮِ ﺻِﻔﹶﺎﺗِﻪِ ،ﻭﺍﻟﹾﻌﺒﺪ ﻟﹶﺎ ﻳﺸﺮﻛﹸﻪ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻭﺍﻟﹾﻌﺒﺪ ﺃﹶﻳﻀﺎ ﻣﺨﺘﺺ ﺑِﻮﺟﻮﺩِﻩِ ﻭﻋِﻠﹾﻤِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ، ﻭﺍﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﻣﻨﺰﻩ ﻋﻦ ﻣﺸﺎﺭﻛﹶﺔِ ﺍﻟﹾﻌﺒﺪِ ﻓِﻲ ﺧﺼﺎﺋِﺼِﻪِ. ﻭﺇِﺫﹶﺍ ﺍﺗﻔﹶﻘﹶﺎ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﻮﺟﻮﺩِ ﻭﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ،ﻓﹶﻬﺬﹶﺍ ﺍﻟﹾﻤﺸﺘﺮﻙ ﻣﻄﹾﻠﹶﻖ ﻛﹸﻠﱢﻲ ﻳﻮﺟﺪ ﻓِﻲ ﺍﻟﹾﺄﹶﺫﹾﻫﺎﻥِ ﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ،ﻭﺍﻟﹾﻤﻮﺟﻮﺩ ﻓِﻲ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ﻣﺨﺘﺺ ﻟﹶﺎ ﺍﺷﺘِﺮﺍﻙ ﻓِﻴﻪِ. ﻭﻫﺬﹶﺍ ﻣﻮﺿِﻊ ﺍﺿﻄﹶﺮﺏ ﻓِﻴﻪِ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﻨﻈﱠﺎﺭِ ،ﺣﻴﺚﹸ ﺗﻮﻫﻤﻮﺍ ﺃﹶﻥﱠ ﺍﻟِﺎﺗﻔﹶﺎﻕ ﻓِﻲ ﻣﺴﻤﻰ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﻳﻮﺟِﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻮﺟﻮﺩ ﺍﻟﱠﺬِﻱ ﻟِﻠﺮﺏ ﻛﹶﺎﻟﹾﻮﺟﻮﺩِ ﺍﻟﱠﺬِﻱ ﻟِﻠﹾﻌﺒﺪِ .ﻭﻃﹶﺎﺋِﻔﹶﺔﹲ ﻇﹶﻨﺖ ﺃﹶﻥﱠ ﻟﹶ ﹾﻔﻆﹶ " ﺍﻟﹾﻮﺟﻮﺩِ " ﻳﻘﹶﺎﻝﹸ ﺑِﺎﻟِﺎﺷﺘِﺮﺍﻙِ ﺍﻟﻠﱠﻔﹾﻈِﻲ ،ﻭﻛﹶﺎﺑﺮﻭﺍ ﻋﻘﹸﻮﻟﹶﻬﻢ ،ﻓﹶﺈِﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﻋﺎﻣﺔﹲ ﻗﹶﺎﺑِﻠﹶﺔﹲ ﻟِﻠﺘﻘﹾﺴِﻴﻢِ ،ﻛﹶﻤﺎ ﻳﻘﹶﺎﻝﹸ :ﺍﻟﹾﻤﻮﺟﻮﺩ ﻳﻨﻘﹶﺴِﻢ ﺇِﻟﹶﻰ ﻭﺍﺟِﺐٍ ﻭﻣﻤﻜِﻦٍ ،ﻭﻗﹶﺪِﱘٍ ﻭﺣﺎﺩِﺙٍ .ﻭﻣﻮﺭِﺩ ﺍﻟﺘﻘﹾﺴِﻴﻢِ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻗﹾﺴﺎﻡِ ،ﻭﺍﻟﻠﱠﻔﹾﻆﹸ ﺍﻟﹾﻤﺸﺘﺮﻙ ﻛﹶﻠﹶﻔﹾﻆِ " ﺍﻟﹾﻤﺸﺘﺮِﻱ " ﺍﻟﹾﻮﺍﻗِﻊِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺎﻉِ ٥٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﹾﻜﹶﻮﻛﹶﺐِ ،ﻟﹶﺎ ﻳﻨﻘﹶﺴِﻢ ﻣﻌﻨﺎﻩ ،ﻭﻟﹶﻜِﻦ ﻳﻘﹶﺎﻝﹸ :ﻟﹶﻔﹾﻆﹸ " ﺍﻟﹾﻤﺸﺘﺮِﻱ " ﻳﻘﹶﺎﻝﹸ ﻋﻠﹶﻰ ﻛﹶﺬﹶﺍ ﺃﹶﻭ ﻋﻠﹶﻰ ﻛﹶﺬﹶﺍ، ﻭﻣﺜﹶﺎﻝﹸ ﻫﺬِﻩِ ﺍﻟﹾﻤﻘﹶﺎﻟﹶﺎﺕِ ﺍﻟﱠﺘِﻲ ﻗﹶﺪ ﺑﺴِﻂﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻴﻬﺎ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ. ﻭﺃﹶﺻﻞﹸ ﺍﻟﹾﺨﻄﹶﺄِ ﻭﺍﻟﹾﻐﻠﹶﻂِ :ﺗﻮﻫﻤﻬﻢ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﺍﻟﹾﻌﺎﻣﺔﹶ ﺍﻟﹾﻜﹸﻠﱢﻴﺔﹶ ﻳﻜﹸﻮﻥﹸ ﻣﺴﻤﺎﻫﺎ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ ﺍﻟﹾﻜﹸﻠﱢﻲ ﻫﻮ ﺑِﻌﻴﻨِﻪِ ﺛﹶﺎﺑِﺘﺎ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻴﻦِ ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻴﻦِ ،ﻭﻟﹶﻴﺲ ﻛﹶﺬﹶﻟِﻚ ،ﻓﹶﺈِﻥﱠ ﻣﺎ ﻳﻮﺟﺪ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ﻟﹶﺎ ﻳﻮﺟﺪ ﻣﻄﹾﻠﹶﻘﹰﺎ ﻛﹸﻠِﻴﺎ ،ﺑﻞﹾ ﻟﹶﺎ ﻳﻮﺟﺪ ﺇِﻟﱠﺎ ﻣﻌﻴﻨﺎ ﻣﺨﺘﺼﺎ ،ﻭﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀُ ﺇِﺫﹶﺍ ﺳﻤﻲ ﺍﻟﻠﱠﻪ ﺑِﻬﺎ ﻛﹶﺎﻥﹶ ﻣﺴﻤﺎﻫﺎ ﻣﺨﺘﺼﺎ ﺑِﻪِ ،ﻓﹶﺈِﺫﹶﺍ ﺳﻤﻲ ﺑِﻬﺎ ﺍﻟﹾﻌﺒﺪ ﻛﹶﺎﻥﹶ ﻣﺴﻤﺎﻫﺎ ﻣﺨﺘﺼﺎ ﺑِﻪِ .ﻓﹶﻮﺟﻮﺩ ﺍﻟﻠﱠﻪِ ﻭﺣﻴﺎﺗﻪ ﻟﹶﺎ ﻳﺸﺎﺭِﻛﹸﻪ ﻓِﻴﻬﺎ ﻏﹶﻴﺮﻩ ،ﺑﻞﹾ ﻭﺟﻮﺩ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻮﺟﻮﺩِ ﺍﻟﹾﻤﻌﻴﻦِ ﻟﹶﺎ ﻳﺸﺮﻛﹸﻪ ﻓِﻴﻬﺎ ﻏﹶﻴﺮﻩ ،ﻓﹶﻜﹶﻴﻒ ﺑِﻮﺟﻮﺩِ ﺍﻟﹾﺨﺎﻟِﻖِ ؟ ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺃﹶﻧﻚ ﺗﻘﹸﻮﻝﹸ :ﻫﺬﹶﺍ ﻫﻮ ﺫﹶﺍﻙ ،ﻓﹶﺎﻟﹾﻤﺸﺎﺭ ﺇِﻟﹶﻴﻪِ ﻭﺍﺣِﺪ ﻟﹶﻜِﻦ ﺑِﻮﺟﻬﻴﻦِ ﻣﺨﺘﻠِﻔﹶﻴﻦِ. ﻭﺑِﻬﺬﹶﺍ ﻭﻣِﺜﹾﻠِﻪِ ﻳﺘﺒﻴﻦ ﻟﹶﻚ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺸﺒﻬﺔﹶ ﺃﹶﺧﺬﹸﻭﺍ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻭﺯﺍﺩﻭﺍ ﻓِﻴﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﻓﹶﻀﻠﱡﻮﺍ، ﻭﺃﹶﻥﱠ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔﹶ ﺃﹶﺧﺬﹸﻭﺍ ﻧﻔﹾﻲ ﺍﻟﹾﻤﻤﺎﺛﹶﻠﹶﺔِ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ ﻭﺯﺍﺩﻭﺍ ﻓِﻴﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﺣﺘﻰ ﺿﻠﱡﻮﺍ ،ﻭﺃﹶﻥﱠ ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪِ ﺩﻝﱠ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﺍﻟﹾﻤﺤﺾِ ﺍﻟﱠﺬِﻱ ﺗﻌﻘِﻠﹸﻪ ﺍﻟﹾﻌﻘﹸﻮﻝﹸ ﺍﻟﺴﻠِﻴﻤﺔﹸ ﺍﻟﺼﺤِﻴﺤﺔﹸ ،ﻭﻫﻮ ﺍﻟﹾﺤﻖ ﺍﻟﹾﻤﻌﺘﺪِﻝﹸ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺍﻧﺤِﺮﺍﻑ ﻓِﻴﻪِ .ﻓﹶﺎﻟﻨﻔﹶﺎﺓﹸ ﺃﹶﺣﺴﻨﻮﺍ ﻓِﻲ ﺗﻨﺰِﻳﻪِ ﺍﻟﹾﺨﺎﻟِﻖِ ﺳﺒﺤﺎﻧﻪ ﻋﻦِ ﺍﻟﺘﺸﺒِﻴﻪِ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺧﻠﹾﻘِﻪِ ،ﻭﻟﹶﻜِﻦ ﺃﹶﺳﺎﺀﻭﺍ ﻓِﻲ ﻧﻔﹾﻲِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﺜﱠﺎﺑِﺘﺔِ ﻟِﻠﱠﻪِ -ﺗﻌﺎﻟﹶﻰ -ﻓِﻲ ﻧ ﹾﻔﺲِ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻭﺍﻟﹾﻤﺸﺒﻬﺔﹸ ﺃﹶﺣﺴﻨﻮﺍ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻭﻟﹶﻜِﻦ ﺃﹶﺳﺎﺀﻭﺍ ﺑِﺰِﻳﺎﺩﺓِ ﺍﻟﺘﺸﺒِﻴﻪِ. ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺨﺎﻃﹶﺐ ﻟﹶﺎ ﻳﻔﹾﻬﻢ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﻤﻌﺒﺮ ﻋﻨﻬﺎ ﺑِﺎﻟﻠﱠﻔﹾﻆِ ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﻳﻌﺮِﻑ ﻋﻴﻨﻬﺎ ﺃﹶﻭ ﻣﺎ ﻳﻨﺎﺳِﺐ ﻋﻴﻨﻬﺎ ،ﻭﻳﻜﹸﻮﻥﹸ ﺑﻴﻨﻬﺎ ﻗﹶﺪﺭ ﻣﺸﺘﺮﻙ ﻭﻣﺸﺎﺑﻬﺔﹲ ﻓِﻲ ﺃﹶﺻﻞِ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻠﹶﺎ ﻳﻤﻜِﻦ ﺗﻔﹶﻬﻢ ﺍﻟﹾﻤﺨﺎﻃﹶﺒِﲔ ﺑِﺪﻭﻥِ ﻫﺬﹶﺍ ﻗﹶﻂﱡ ،ﺣﺘﻰ ﻓِﻲ ﺃﹶﻭﻝِ ﺗﻌﻠِﻴﻢِ ﻣﻌﺎﻧِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺑِﺘﻌﻠِﻴﻢِ ﻣﻌﺎﻧِﻲ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﻤﻔﹾﺮﺩﺓِ، ﻣِﺜﹾﻞﹶ ﺗﺮﺑِﻴﺔِ ﺍﻟﺼﺒِﻲ ﺍﻟﱠﺬِﻱ ﻳﻌﻠﱠﻢ ﺍﻟﹾﺒﻴﺎﻥﹶ ﻭﺍﻟﻠﱡﻐﺔﹶ ،ﻳﻨﻄﹶﻖ ﻟﹶﻪ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﻟﻪ ﻭﻳﺸﺎﺭ ﻟﹶﻪ ﺇِﻟﹶﻰ ﻣﻌﻨﺎﻩ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺸﻬﻮﺩﺍ ﺑِﺎﻟﹾﺈِﺣﺴﺎﺱِ ﺍﻟﻈﱠﺎﻫِﺮِ ] ﺃﹶﻭِ [ ﺍﻟﹾﺒﺎﻃِﻦِ ،ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﻟﹶﺒﻦ ،ﺧﺒﺰ ،ﺃﹸﻡ ،ﺃﹶﺏ ،ﺳﻤﺎﺀٌ، ﺃﹶﺭﺽ ،ﺷﻤﺲ ،ﻗﹶﻤﺮ ،ﻣﺎﺀٌ ،ﻭﻳﺸﺎﺭ ﻟﹶﻪ ﻣﻊ ﺍﻟﹾﻌِﺒﺎﺭﺓِ ﺇِﻟﹶﻰ ﻛﹸﻞﱢ ﻣﺴﻤﻰ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﻤﺴﻤﻴﺎﺕِ ،ﻭﺇِﻟﱠﺎ ﻟﹶﻢ ﻳﻔﹾﻬﻢ ﻣﻌﻨﻰ ﺍﻟﻠﱠﻔﹾﻆِ ﻭﻣﺮﺍﺩ ﺍﻟﻨﺎﻃِﻖِ ﺑِﻪِ ،ﻭﻟﹶﻴﺲ ﺃﹶﺣﺪ ﻣِﻦ ﺑﻨِﻲ ﺁﺩﻡ ﻳﺴﺘﻐﻨِﻲ ﻋﻦِ ﺍﻟﺘﻌﻠِﻴﻢِ ﺍﻟﺴﻤﻌِﻲ ،ﻛﹶﻴﻒ ﻭﺁﺩﻡ ﺃﹶﺑﻮ ﺍﻟﹾﺒﺸﺮِ ﺃﹶﻭﻝﹸ ﻣﺎ ﻋﻠﱠﻤﻪ ﺍﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﺃﹸﺻﻮﻝﹶ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﺍﻟﺴﻤﻌِﻴﺔِ ﻭﻫِﻲ ٥٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺄﹶﺳﻤﺎﺀُ ﻛﹸﻠﱡﻬﺎ ،ﻭﻛﹶﻠﱠﻤﻪ ﻭﻋﻠﱠﻤﻪ ﺑِﺨِﻄﹶﺎﺏِ ﺍﻟﹾﻮﺣﻲِ ﻣﺎ ﻟﹶﻢ ﻳﻌﻠﹶﻤﻪ ﺑِﻤﺠﺮﺩِ ﺍﻟﹾﻌﻘﹾﻞِ .ﻓﹶﺪﻟﹶﺎﻟﹶﺔﹸ ﺍﻟﻠﱠﻔﹾﻆِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ ﻫِﻲ ﺑِﻮﺍﺳِﻄﹶﺔِ ﺩﻟﹶﺎﻟﹶﺘِﻪِ ﻋﻠﹶﻰ ﻣﺎ ﻋﻨﺎﻩ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ﻭﺃﹶﺭﺍﺩﻩ ،ﻭﺇِﺭﺍﺩﺗﻪ ﻭﻋِﻨﺎﻳﺘﻪ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ ،ﻭﻟﹶﺎ ﻳﻌﺮﻑ ﺑِﺎﻟﻠﱠﻔﹾﻆِ ﺍﺑﺘِﺪﺍﺀً ،ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻌﺮﻑ ﺍﻟﹾﻤﻌﻨﻰ ﺑِﻐﻴﺮِ ﺍﻟﻠﱠﻔﹾﻆِ ﺣﺘﻰ ﻳﻌﻠﹶﻢ ﺃﹶﻭﻟﹰﺎ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺮﺍﺩ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﺮﺍﺩ ﺑِﺬﹶﻟِﻚ ﺍﻟﻠﱠﻔﹾﻆِ ﻭﻳﻌﻨﻰ ﺑِﻪِ .ﻓﹶﺈِﺫﹶﺍ ﻋﺮﻑ ﺫﹶﻟِﻚ ﺛﹸﻢ ﺳﻤِﻊ ﺍﻟﻠﱠﻔﹾﻆﹶ ﻣﺮﺓﹰ ﺛﹶﺎﻧِﻴﺔﹰ، ﻋﺮﻑ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻠﹶﺎ ﺇِﺷﺎﺭﺓٍ ﺇِﻟﹶﻴﻪِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺇِﻟﹶﻰ ﻣﺎ ﻳﺤﺲ ﺑِﺎﻟﹾﺒﺎﻃِﻦِ ،ﻣِﺜﹾﻞِ ﺍﻟﹾﺠﻮﻉِ ﻭﺍﻟﺸﺒﻊِ ﻭﺍﻟﺮﻱ ﻭﺍﻟﹾﻌﻄﹶﺶِ ﻭﺍﻟﹾﺤﺰﻥِ ﻭﺍﻟﹾﻔﹶﺮﺡِ ،ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﻳﻌﺮِﻑ ﺍﺳﻢ ﺫﹶﻟِﻚ ﺣﺘﻰ ﻳﺠِﺪﻩ ﻣِﻦ ﻧﻔﹾﺴِﻪِ، ﻓﹶﺈِﺫﹶﺍ ﻭﺟﺪﻩ ﺍﺳﺘﱰﻟﻪ ﺇِﻟﹶﻴﻪِ ،ﻭﻋﺮﻑ ﺃﹶﻥﱠ ﺍﺳﻤﻪ ﻛﹶﺬﹶﺍ ،ﻭﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺗﺎﺭﺓﹰ ﺗﻜﹸﻮﻥﹸ ﺇِﻟﹶﻰ ﺟﻮﻉِ ﻧﻔﹾﺴِﻪِ ﺃﹶﻭ ﻋﻄﹶﺶِ ﻧﻔﹾﺴِﻪِ ،ﻣِﺜﹾﻞﹶ ﺃﹶﻥﹾ ﻳﺮﺍﻩ ﺃﹶﻧﻪ ﻗﹶﺪ ﺟﺎﻉ ﻓﹶﻴﻘﹸﻮﻝﹸ ﻟﹶﻪ :ﺟﻌﺖ ،ﺃﹶﻧﺖ ﺟﺎﺋِﻊ ،ﻓﹶﻴﺴﻤﻊ ﺍﻟﻠﱠﻔﹾﻆﹶ ﻭﻳﻌﻠﹶﻢ ﻣﺎ ﻋﻴﻨﻪ ﺑِﺎﻟﹾﺈِﺷﺎﺭﺓِ ﺃﹶﻭ ﻣﺎ ﻳﺠﺮِﻱ ﻣﺠﺮﺍﻫﺎ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ ﺍﻟﱠﺘِﻲ ﺗﻌﻴﻦ ﺍﻟﹾﻤﺮﺍﺩ ،ﻣِﺜﹾﻞﹶ ﻧﻈﹶﺮِ ﺃﹸﻣﻪِ ﺇِﻟﹶﻴﻪِ ﻓِﻲ ﺣﺎﻝِ ﺟﻮﻋِﻪِ ﻭﺇِﺩﺭﺍﻛِﻪِ ﺑِﻨﻈﹶﺮِﻫﺎ ﺃﹶﻭ ﻧﺤﻮِﻩِ ﺃﹶﻧﻬﺎ ﺗﻌﻨِﻲ ﺟﻮﻋﻪ ،ﺃﹶﻭ ﻳﺴﻤﻌﻬﻢ ﻳﻌﺒﺮﻭﻥﹶ ﺑِﺬﹶﻟِﻚ ﻋﻦ ﺟﻮﻉِ ﻏﹶﻴﺮِﻩِ. ﻭﺇِﺫﹶﺍ ﻋﺮِﻑ ﺫﹶﻟِﻚ ﻓﹶﺎﻟﹾﻤﺨﺎﻃﹶﺐ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ﺇِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺑﻴﺎﻥﹶ ﻣﻌﺎﻥٍ ،ﻓﹶﻠﹶﺎ ﻳﺨﻠﹸﻮ ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣِﻤﺎ ﺃﹶﺩﺭﻛﹶﻬﺎ ﺍﻟﹾﻤﺨﺎﻃﹶﺐ ﺍﻟﹾﻤﺴﺘﻤِﻊ ﺑِﺈِﺣﺴﺎﺳِﻪِ ﻭﺷﻬﻮﺩِﻩِ ،ﺃﹶﻭ ﺑِﻤﻌﻘﹸﻮﻟِﻪِ ،ﻭﺇِﻣﺎ ] ﺃﹶﻥﹾ [ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹶ ﻛﹶﺬﹶﻟِﻚ. ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻧﺖ ﻣِﻦ ﺍﻟﹾﻘِﺴﻤﻴﻦِ ﺍﻟﹾﺄﹶﻭﻟﹶﻴﻦِ ﻟﹶﻢ ﺗﺤﺘﺞ ﺇِﻟﱠﺎ ﺇِﻟﹶﻰ ﻣﻌﺮِﻓﹶﺔِ ﺍﻟﻠﱡﻐﺔِ ،ﺑِﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺪ ﻋﺮﻑ ﻣﻌﺎﻧِﻲ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﻤﻔﹾﺮﺩﺓِ ﻭﻣﻌﻨﻰ ﺍﻟﺘﺮﻛِﻴﺐِ ،ﻓﹶﺈِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻪ ﺑﻌﺪ ﺫﹶﻟِﻚ} : (١) {ÇÒÈ Éú÷ütGxÿx©urﺃﹶﻭ ﻗِﻴﻞﹶ ﻟﹶﻪ} :
&$ZR$|¡Ï9ur ÇÑÈ Èû÷üuZøŠtã ¼ã&©! @yèøgwU óOs9r
$\«ø‹x© šcqßJn=÷ès? Ÿw öNä3ÏF»yg¨Bé& ÈbqäÜç/ .`ÏiB Nä3y_t•÷zr& ª!$#ur
noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur yìôJ¡¡9$# ãNä3s9 Ÿ@yèy_ur
šcrã•ä3ô±s? öNä3ª=yès9
{ÇÐÑÈ
)(٢
ﻭﻧﺤﻮ ﺫﹶﻟِﻚ ،ﻓﹶﻬِﻢ
ﺍﻟﹾﻤﺨﺎﻃﹶﺐ ﺑِﻤﺎ ﺃﹶﺩﺭﻛﹶﻪ ﺑِﺤِﺴﻪِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﱠﺘِﻲ ﻳﺮﺍﺩ ﺗﻌﺮِﻳﻔﹸﻪ ﺑِﻬﺎ ﻟﹶﻴﺴﺖ ﻣِﻤﺎ ﺃﹶﺣﺴﻪ ﻭﺷﻬِﺪﻩ ﺑِﻌﻴﻨِﻪِ ،ﻭﻟﹶﺎ ﺑِﺤﻴﺚﹸ ﺻﺎﺭ ﻟﹶﻪ ﻣﻌﻘﹸﻮﻝﹲ ﻛﹸﻠﱢﻲ ﻳﺘﻨﺎﻭﻟﹸﻬﺎ ﺣﺘﻰ ﻳﻔﹾﻬﻢ ﺑِﻪِ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺘِﻠﹾﻚ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ، ﺑﻞﹾ ﻫِﻲ ﻣِﻤﺎ ] ﻟﹶﺎ [ ﻳﺪﺭِﻛﹸﻪ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺣﻮﺍﺳﻪِ ﺍﻟﹾﺒﺎﻃِﻨﺔِ ﻭﺍﻟﻈﱠﺎﻫِﺮﺓِ ،ﻓﹶﻠﹶﺎ ﺑﺪ ﻓِﻲ ﺗﻌﺮِﻳﻔِﻪِ ﻣِﻦ ﻃﹶﺮِﻳﻖِ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻠﹶﺪِ ﺍﻵﻳﺘﺎﻥ . ٩-٨ : ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٧٨ : ٥٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻘِﻴﺎﺱِ ﻭﺍﻟﺘﻤﺜِﻴﻞِ ﻭﺍﻟِﺎﻋﺘِﺒﺎﺭِ ﺑِﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻌﻘﹸﻮﻟﹶﺎﺕِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﱠﺘِﻲ ﺷﺎﻫﺪﻫﺎ ﻣِﻦ ﺍﻟﺘﺸﺎﺑﻪِ ﻭﺍﻟﺘﻨﺎﺳﺐِ ،ﻭﻛﹸﻠﱠﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﺘﻤﺜِﻴﻞﹸ ﺃﹶﻗﹾﻮﻯ ،ﻛﹶﺎﻥﹶ ﺍﻟﹾﺒﻴﺎﻥﹸ ﺃﹶﺣﺴﻦ ،ﻭﺍﻟﹾﻔﹶﻬﻢ ﺃﹶﻛﹾﻤﻞﹶ. ﻓﹶﺎﻟﺮﺳﻮﻝﹸ -ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻭﺳﻠﹶﺎﻣﻪ ﻋﻠﹶﻴﻪِ -ﻟﹶﻤﺎ ﺑﻴﻦ ﻟﹶﻨﺎ ﺃﹸﻣﻮﺭﺍ ﻟﹶﻢ ﺗﻜﹸﻦ ﻣﻌﺮﻭﻓﹶﺔﹰ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ، ﻭﻟﹶﻴﺲ ﻓِﻲ ﻟﹸﻐﺘِﻬِﻢ ﻟﹶ ﹾﻔﻆﹲ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻬﺎ ﺑِﻌﻴﻨِﻬﺎ ،ﺃﹶﺗﻰ ﺑِﺄﹶﻟﹾﻔﹶﺎﻅٍ ﺗﻨﺎﺳِﺐ ﻣﻌﺎﻧِﻴﻬﺎ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﻭﺟﻌﻠﹶﻬﺎ ﺃﹶﺳﻤﺎﺀَ ﻟﹶﻬﺎ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺑﻴﻨﻬﺎ ﻗﹶﺪﺭ ﻣﺸﺘﺮﻙ ،ﻛﹶﺎﻟﺼﻠﹶﺎﺓِ ،ﻭﺍﻟﺰﻛﹶﺎﺓِ ،ﻭﺍﻟﺼﻮﻡِ ،ﻭﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﺍﻟﹾﻜﹸﻔﹾﺮِ، ﻭﻛﹶﺬﹶﻟِﻚ ﻟﹶﻤﺎ ﺧﱪﻧﺎ ﺑِﺄﹸﻣﻮﺭٍ ﺗﺘﻌﻠﱠﻖ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ،ﻭﻫﻢ ﻟﹶﻢ ﻳﻜﹸﻮﻧﻮﺍ ﻳﻌﺮِﻓﹸﻮﻧﻬﺎ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ ﺣﺘﻰ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﺃﹶﻟﹾﻔﹶﺎﻅﹲ ﺗﺪﻝﱡ ﻋﻠﹶﻴﻬﺎ ﺑِﻌﻴﻨِﻬﺎ ،ﺃﹶﺧﺬﹶ ﻣِﻦ ﺍﻟﻠﱡﻐﺔِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹶ ﺍﻟﹾﻤﻨﺎﺳِﺒﺔﹶ ﻟِﺘِﻠﹾﻚ ﺑِﻤﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺍﻟﹾﻘﹶﺪﺭِ ﺍﻟﹾﻤﺸﺘﺮﻙِ ﺑﻴﻦ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﻐﻴﺒِﻴﺔِ ،ﻭﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﺸﻬﻮﺩِﻳﺔِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﻮﺍ ﻳﻌﺮِﻓﹸﻮﻧﻬﺎ ،ﻭﻗﹶﺮﻥﹶ ﺑِﺬﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺈِﺷﺎﺭﺓِ ﻭﻧﺤﻮِﻫﺎ ﻣﺎ ﻳﻌﻠﹶﻢ ﺑِﻪِ ﺣﻘِﻴﻘﹶﺔﹸ ﺍﻟﹾﻤﺮﺍﺩِ ،ﻛﹶﺘﻌﻠِﻴﻢِ ﺍﻟﺼﺒِﻲ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺭﺑِﻴﻌﺔﹸ ﺑﻦ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ " :ﺍﻟﻨﺎﺱ ﻓِﻲ ﺣﺠﻮﺭِ ﻋﻠﹶﻤﺎﺋِﻬِﻢ ﻛﹶﺎﻟﺼﺒﻴﺎﻥِ ﻓِﻲ ﺣﺠﻮﺭِ ﺁﺑﺎﺋِﻬِﻢ ". ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺨﺒِﺮ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻐﺎﺋِﺒﺔِ ،ﻓﹶﻘﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻣِﻤﺎ ﺃﹶﺩﺭﻛﹸﻮﺍ ﻧﻈِﲑﻩ ﺑِﺤِﺴﻬِﻢ ﻭﻋﻘﹾﻠِﻬِﻢ ،ﻛﹶﺈِﺧﺒﺎﺭِﻫِﻢ ﺑِﺄﹶﻥﱠ ﺍﻟﺮﻳﺢ ﺃﹶﻫﻠﹶﻜﹶﺖ ﻋﺎﺩﺍ ،ﻓﹶﺈِﻥﱠ ﻋﺎﺩﺍ ﻣِﻦ ﺟِﻨﺴِﻬِﻢ ،ﻭﺍﻟﺮﻳﺢ ﻣِﻦ ﺟِﻨﺲِ ﺭِﳛِﻬِﻢ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﺃﹶﺷﺪ. ﻭﻛﹶﺬﹶﻟِﻚ ﻏﹶﺮﻕ ﻓِﺮﻋﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﺤﺮِ ،ﻭﻛﹶﺬﹶﺍ ﺑﻘِﻴﺔﹸ ﺍﻟﹾﺄﹶﺧﺒﺎﺭِ ﻋﻦِ ﺍﻟﹾﺄﹸﻣﻢِ ﺍﻟﹾﻤﺎﺿِﻴﺔِ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﺧﺒﺎﺭ ﺑِﺬﹶﻟِﻚ ﻓِﻴﻪِ ﻋِﺒﺮﺓﹲ ﻟﹶﻨﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
’Í<'rT[{ ×ouŽö9Ïã öNÎhÅÁ|Ás% ’Îû šc%x. ô‰s)s9
.(١) {3 É=»t6ø9F{$# ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺍﻟﱠﺬِﻱ ﻳﺨﺒِﺮ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻣﺎ ﻟﹶﻢ ﻳﺪﺭِﻛﹸﻮﺍ ﻣِﺜﹾﻠﹶﻪ ﺍﻟﹾﻤﻮﺍﻓِﻖ ﻟﹶﻪ ﻓِﻲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ ،ﻟﹶﻜِﻦ ﻓِﻲ ﻣﻔﹾﺮﺩﺍﺗِﻪِ ﻣﺎ ﻳﺸﺒِﻪ ﻣﻔﹾﺮﺩﺍﺗِﻬِﻢ ﻣِﻦ ﺑﻌﺾِ ﺍﻟﹾﻮﺟﻮﻩِ .ﻛﹶﻤﺎ ﺇِﺫﹶﺍ ﺃﹶﺧﺒﺮﻫﻢ ﻋﻦِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻐﻴﺒِﻴﺔِ ﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺔِ ﺑِﺎﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ،ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻤﻮﺍ ﻣﻌﻨﻰ ﻣﺸﺘﺮﻛﹰﺎ ﻭﺗﺸﺒﻴﻬﺎ ﺑﻴﻦ ﻣﻔﹾﺮﺩﺍﺕِ ﺗِﻠﹾﻚ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﻭﺑﻴﻦ ﻣﻔﹾﺮﺩﺍﺕِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﳑﺎ ﻋﻠِﻤﻮﻩ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺑِﺤِﺴﻬِﻢ ﻭﻋﻘﹾﻠِﻬِﻢ .ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ) (1ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١١١ : ٥٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻟﹶﻢ ﻳﺸﻬﺪﻭﻩ ﺑﻌﺪ ،ﻭﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻬﻢ ﻳﺸﻬﺪﻭﻩ ﻣﺸﺎﻫﺪﺓﹰ ﻛﹶﺎﻣِﻠﹶﻪ ﻟِﻴﻔﹾﻬﻤﻮﺍ ﺑِﻪِ ﺍﻟﹾﻘﹶﺪﺭ ﺍﻟﹾﻤﺸﺘﺮﻙ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻐﺎﺋِﺐِ ،ﺃﹶﺷﻬﺪﻫﻢ ﺇِﻳﺎﻩ ،ﻭﺃﹶﺷﺎﺭ ﻟﹶﻬﻢ ﺇِﻟﹶﻴﻪِ ،ﻭﻓﹶﻌﻞﹶ ﻗﹶﻮﻟﹰﺎ ﻳﻜﹸﻮﻥﹸ ﺣِﻜﹶﺎﻳﺔﹰ ﻟﹶﻪ ﻭﺷﺒﻬﺎ ﺑِﻪِ ،ﻳﻌﻠﹶﻢ ﺍﻟﹾﻤﺴﺘﻤِﻌﻮﻥﹶ ﺃﹶﻥﱠ ﻣﻌﺮِﻓﹶﺘﻬﻢ ﺑِﺎﻟﹾﺤﻘﹶﺎﺋِﻖِ ﺍﻟﹾﻤﺸﻬﻮﺩﺓِ ﻫِﻲ ﺍﻟﻄﱠﺮِﻳﻖ ﺍﻟﱠﺘِﻲ ﻳﻌﺮِﻓﹸﻮﻥﹶ ﺑِﻬﺎ ﺍﻟﹾﺄﹸﻣﻮﺭ ﺍﻟﹾﻐﺎﺋِﺒﺔﹶ. ﻓﹶﻴﻨﺒﻐِﻲ ﺃﹶﻥﹾ ﻳﻌﺮﻑ ﻫﺬِﻩِ ﺍﻟﺪﺭﺟﺎﺕ :ﺃﹶﻭﻟﹸﻬﺎ :ﺇِﺩﺭﺍﻙ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﺤِﺴﻴﺔﹶ ﺍﻟﹾﻤﺸﺎﻫﺪﺓﹶ. ﻭﺛﹶﺎﻧِﻴﻬﺎ :ﻋﻘﹾﻠﹸﻪ ﻟِﻤﻌﺎﻧِﻴﻬﺎ ﺍﻟﹾﻜﹸﻠﱢﻴﺔِ .ﻭﺛﹶﺎﻟِﺜﹸﻬﺎ :ﺗﻌﺮِﻳﻒ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﺪﺍﻟﱠﺔِ ﻋﻠﹶﻰ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﺤِﺴﻴﺔِ ﻭﺍﻟﹾﻌﻘﹾﻠِﻴﺔِ .ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﻤﺮﺍﺗِﺐ ﺍﻟﺜﱠﻠﹶﺎﺙﹸ ﻟﹶﺎ ﺑﺪ ﻣِﻨﻬﺎ ﻓِﻲ ﻛﹸﻞﱢ ﺧِﻄﹶﺎﺏٍ .ﻓﹶﺈِﺫﹶﺍ ﺃﺧﱪﻧﺎ ﻋﻦِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻐﺎﺋِﺒﺔِ ﻓﹶﻠﹶﺎ ﺑﺪ ﻣِﻦ ﺗﻌﺮِﻳﻔِﻨﺎ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﻤﺸﺘﺮﻛﹶﺔﹶ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﹾﺤﻘﹶﺎﺋِﻖِ ﺍﻟﹾﻤﺸﻬﻮﺩﺓِ ﻭﺍﻟِﺎﺷﺘِﺒﺎﻩ ﺍﻟﱠﺬِﻱ ﺑﻴﻨﻬﻤﺎ، ﻭﺫﹶﻟِﻚ ﺑِﺘﻌﺮِﻳﻔِﻨﺎ ﺍﻟﹾﺄﹸﻣﻮﺭ ﺍﻟﹾﻤﺸﻬﻮﺩﺓﹶ ،ﺛﹸﻢ ﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻣِﺜﹾﻠﹶﻬﺎ ﻟﹶﻢ ﳓﹾﺘﺞ ﺇِﻟﹶﻰ ﺫِﻛﹾﺮِ ﺍﻟﹾﻔﹶﺎﺭِﻕِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﻓِﻲ ﻗﹶﺼﺺِ ﺍﻟﹾﺄﹸﻣﻢِ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﺗﻜﹸﻦ ﻣِﺜﹾﻠﹶﻬﺎ ،ﺑﻴﻦ ﺫﹶﻟِﻚ ﺑِﺬِﻛﹾﺮِ ﺍﻟﹾﻔﹶﺎﺭِﻕِ ،ﺑِﺄﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻟﹶﻴﺲ ﺫﹶﻟِﻚ ﻣِﺜﹾﻞﹶ ﻫﺬﹶﺍ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ ،ﻭﺇِﺫﹶﺍ ﺗﻘﹶﺮﺭ ﺍﻧﺘِﻔﹶﺎﺀُ ﺍﻟﹾﻤﻤﺎﺛﹶﻠﹶﺔِ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﺈِﺿﺎﻓﹶﺔﹸ ﻭﺣﺪﻫﺎ ﻛﹶﺎﻓِﻴﺔﹰ ﻓِﻲ ﺑﻴﺎﻥِ ﺍﻟﹾﻔﹶﺎﺭِﻕِ، ﻭﺍﻧﺘِﻔﹶﺎﺀُ ﺍﻟﺘﺴﺎﻭِﻱ ﻟﹶﺎ ﻳﻤﻨﻊ ﻣﻨﻪ ﻭﺟﻮﺩ ﺍﻟﹾﻘﹶﺪﺭِ ﺍﻟﹾﻤﺸﺘﺮﻙِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣﺪﻟﹸﻮﻝﹸ ﺍﻟﻠﱠﻔﹾﻆِ ﺍﻟﹾﻤﺸﺘﺮﻙِ ﻣﺎ ﺃﹶﻣﻜﹶﻦ ﺫﹶﻟِﻚ ﻗﹶﻂﱡ. ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﺷﻲﺀَ ﻳﻌﺠِﺰﻩ.( ﺵ :ﻟِﻜﹶﻤﺎﻝِ ﻗﹸﺪﺭﺗِﻪِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} ، (١) {ÇËÉÈ Ö•ƒÏ‰s% &äóÓx« Èe@ä. 4’n?tã ©!$# žcÎ) } : Èe@ä. 4’n?tã ª!$#
«} ، (٢) {ÇÍÎÈ #·‘ωtGø)•B &äóÓx
tb%x.ur
ÏNºuq»yJ¡¡9$# ’Îû &äóÓx« `ÏB ¼çnt“Éf÷èãŠÏ9 ª!$# šc%x. $tBur
} ، (٣) {ÇÍÍÈ #\•ƒÏ‰s% $VJŠÎ=tã šc%x. ¼çm¯RÎ) 4 ÇÚö‘F{$# ’Îû Ÿwur
( uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# çm•‹Å™ö•ä. yìÅ™ur
" (٤) {ÇËÎÎÈ ÞOŠÏàyèø9$# •’Í?yèø9$# uqèdur 4 $uKßgÝàøÿÏm ¼çnߊqä«tƒ Ÿwurﻟﹶﺎ ﻳﺌﹸﻮﺩﻩ " ﺃﹶﻱ :ﻟﹶﺎ ﻳﻜﹾﺮِﺛﹸﻪ ﻭﻟﹶﺎ ﻳﺜﹾﻘِﻠﹸﻪ ﻭﻟﹶﺎ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٠ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒِ ﺁﻳﺔ . ٤٥ : ) (3ﺳﻮﺭﺓ ﻓﹶﺎﻃِﺮٍ ﺁﻳﺔ . ٤٤ : ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٥٥ : ٥٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﻌﺠِﺰﻩ ،ﻓﹶﻬﺬﹶﺍ ﺍﻟﻨﻔﹾﻲ ﻟِﺜﹸﺒﻮﺕِ ﻛﹶﻤﺎﻝِ ﺿِﺪﻩِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻛﹶﻞﱡ ﻧﻔﹾﻲٍ ﻳﺄﹾﺗِﻲ ﻓِﻲ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ -ﺗﻌﺎﻟﹶﻰ -ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺇِﻧﻤﺎ ﻫﻮ ﻟِﺜﹸﺒﻮﺕِ ﻛﹶﻤﺎﻝِ ﺿِﺪﻩِ ،ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ{ÇÍÒÈ #Y‰tnr& y7•/u‘ ÞOÎ=ôàtƒ Ÿwur } :
)(١
ﻟِﻜﹶﻤﺎﻝِ ﻋﺪﻟِﻪِ (٢) {ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# ’Îû ;o§‘sŒ ãA$s)÷WÏB çm÷Ztã Ü>â“÷ètƒ Ÿw } ،ﻟِﻜﹶﻤﺎﻝِ ﻋِﻠﹾﻤِﻪِ، ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
5>qäó—9 `ÏB $uZ¡¡tB $tBur
(٣) {ÇÌÑÈﻟِﻜﹶﻤﺎﻝِ ﻗﹸﺪﺭﺗِﻪِ} ،
Ÿwur ×puZÅ™ ¼çnä‹è{ù's? Ÿw
(٤) {4 ×PöqtRﻟِﻜﹶﻤﺎﻝِ ﺣﻴﺎﺗِﻪِ ﻭﻗﹶﻴﻮﻣِﻴﺘِﻪِ (٥) {ã•»|Áö/F{$# çmà2Í‘ô‰è? žw } ،ﻟِﻜﹶﻤﺎﻝِ ﺟﻠﹶﺎﻟِﻪِ ﻭﻋﻈﹶﻤﺘِﻪِ
ﻭﻛِﺒﺮِﻳﺎﺋِﻪِ ،ﻭﺇِﻟﱠﺎ ﻓﹶﺎﻟﻨﻔﹾﻲ ﺍﻟﺼﺮﻑ ﻟﹶﺎ ﻣﺪﺡ ﻓِﻴﻪِ ،ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺃﹶﻥﱠ ﻗﹶﻮﻝﹶ ﺍﻟﺸﺎﻋِﺮِ: ﻭﻟﹶﺎ ﻳﻈﹾﻠِﻤﻮﻥﹶ ﺍﻟﻨﺎﺱ ﺣﺒـﺔﹶ ﺧـﺮﺩﻝِ
ﻗﹸﺒﻴﻠﹶــﺔﹲ ﻟﹶــﺎ ﻳﻐــﺪِﺭﻭﻥﹶ ﺑِ ِﺬﻣــﺔٍ
ﻟﹶﻤﺎ ﺍﻗﹾﺘﺮﻥﹶ ﺑِﻨﻔﹾﻲِ ﺍﻟﹾﻐﺪﺭِ ﻭﺍﻟﻈﱡﻠﹾﻢِ ﻋﻨﻬﻢ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﻗﹶﺒﻞﹶ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻴﺖِ ﻭﺑﻌﺪﻩ ،ﻭﺗﺼﻐِﲑﻫﻢ ﺑِﻘﹶﻮﻟِﻪِ " :ﻗﹸﺒﻴﻠﹶﺔﹲ " ﻋﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﻋﺠﺰﻫﻢ ﻭﺿﻌﻔﹸﻬﻢ ،ﻟﹶﺎ ﻛﹶﻤﺎﻝﹸ ﻗﹸﺪﺭﺗِﻬِﻢ ﻭﻗﹶﻮﻝﹸ ﺍﻟﹾﺂﺧﺮِ: ﻟﹶﻴﺴﻮﺍ ﻣِﻦ ﺍﻟﺸﺮ ﻓِﻲ ﺷﻲﺀٍ ﻭﺇِﻥﹾ ﻫﺎﻧـﺎ
ﻟﹶﻜِﻦ ﻗﹶﻮﻣِﻲ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﻮﺍ ﺫﹶﻭِﻱ ﻋـﺪﺩٍ
ﻟﹶﻤﺎ ﺍﻗﹾﺘﺮﻥﹶ ﺑِﻨﻔﹾﻲِ ﺍﻟﺸﺮ ﻋﻨﻬﻢ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺫﹶﻣﻬِﻢ ،ﻋﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﻋﺠﺰﻫﻢ ﻭﺿﻌﻔﹸﻬﻢ ﺃﹶﻳﻀﺎ. ﻭﻟِﻬﺬﹶﺍ ﻳﺄﹾﺗِﻲ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕ ﻟِﻠﺼﻔﹶﺎﺕِ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻣﻔﹶﺼﻠﹰﺎ ،ﻭﺍﻟﻨﻔﹾﻲ ﻣﺠﻤﻠﹰﺎ ،ﻋﻜﹾﺲ ﻃﹶﺮِﻳﻘﹶﺔِ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ :ﻓﹶﺈِﻧﻬﻢ ﻳﺄﹾﺗﻮﻥﹶ ﺑِﺎﻟﻨﻔﹾﻲِ ﺍﻟﹾﻤﻔﹶﺼﻞِ ﻭﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻤﺠﻤﻞِ ،ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻟﹶﻴﺲ ﺑِﺠِﺴﻢٍ ،ﻭﻟﹶﺎ ﺷﺒﺢٍ ،ﻭﻟﹶﺎ ﺟﺜﱠﺔٍ ،ﻭﻟﹶﺎ ﺻﻮﺭﺓٍ ،ﻭﻟﹶﺎ ﺩﻡٍ ،ﻭﻟﹶﺎ ﻟﹶﺤﻢٍ ،ﻭﻟﹶﺎ ﺷﺨﺺٍ ،ﻭﻟﹶﺎ ﺟﻮﻫﺮٍ ،ﻭﻟﹶﺎ ﻋﺮﺽٍ ،ﻭﻟﹶﺎ ﻟﹶﻮﻥٍ ،ﻭﻟﹶﺎ ﺭﺍﺋِﺤﺔٍ ،ﻭﻟﹶﺎ ﻃﹶﻌﻢٍ ،ﻭﻟﹶﺎ ﺑِﺠﺜﺔٍ ،ﻭﻟﹶﺎ ﺑِﺬِﻱ ﺣﺮﺍﺭﺓٍ ،ﻭﻟﹶﺎ ﺑﺮﻭﺩﺓٍ ،ﻭﻟﹶﺎ ﺭﻃﹸﻮﺑﺔٍ ،ﻭﻟﹶﺎ ﻳﺒﻮﺳﺔٍ، ﻭﻟﹶﺎ ﻃﹸﻮﻝٍ ،ﻭﻟﹶﺎ ﻋﺮﺽٍ ،ﻭﻟﹶﺎ ﻋﻤﻖٍ ،ﻭﻟﹶﺎ ﺍﺟﺘِﻤﺎﻉٍ ،ﻭﻟﹶﺎ ﺍﻓﹾﺘِﺮﺍﻕٍ ،ﻭﻟﹶﺎ ﻳﺘﺤﺮﻙ ،ﻭﻟﹶﺎ ﻳﺴﻜﹸﻦ ،ﻭﻟﹶﺎ ﻳﺘﺒﻌﺾ ،ﻭﻟﹶﻴﺲ ﺑِﺬِﻱ ﺃﹶﺑﻌﺎﺽٍ ﻭﺃﹶﺟﺰﺍﺀٍ ﻭﺟﻮﺍﺭِﺡٍ ﻭﺃﹶﻋﻀﺎﺀٍ ،ﻭﻟﹶﻴﺲ ﺑِﺬِﻱ ﺟِﻬﺎﺕٍ ،ﻭﻟﹶﺎ ﺑِﺬِﻱ ﻳﻤِﲔٍ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒِ ﺁﻳﺔ . ٤٩ : ) (2ﺳﻮﺭﺓ ﺳﺒﺈٍ ﺁﻳﺔ . ٣ : ) (3ﺳﻮﺭﺓ ﻕ ﺁﻳﺔ . ٣٨ : ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٥٥ : ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٠٣ : ٥٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﹶﺎ ﺷِﻤﺎﻝٍ ﻭﺃﹶﻣﺎﻡٍ ﻭﺧﻠﹾﻒٍ ﻭﻓﹶﻮﻕٍ ﻭﺗﺤﺖٍ ،ﻭﻟﹶﺎ ﻳﺤِﻴﻂﹸ ﺑِﻪِ ﻣﻜﹶﺎﻥﹲ ﻭﻟﹶﺎ ﻳﺠﺮِﻱ ﻋﻠﹶﻴﻪِ ﺯﻣﺎﻥﹲ ،ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻤﻤﺎﺳﺔﹸ ﻭﻟﹶﺎ ﺍﻟﹾﻌﺰﻟﹶﺔﹸ ﻭﻟﹶﺎ ﺍﻟﹾﺤﻠﹸﻮﻝﹸ ﻓِﻲ ﺍﻟﹾﺄﹶﻣﺎﻛِﻦِ ،ﻭﻟﹶﺎ ﻳﻮﺻﻒ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﺨﻠﹾﻖِ ﺍﻟﺪﺍﻟﱠﺔِ ﻋﻠﹶﻰ ﺣﺪﻭﺛِﻬِﻢ ،ﻭﻟﹶﺎ ﻳﻮﺻﻒ ﺑِﺄﹶﻧﻪ ﻣﺘﻨﺎﻩٍ ،ﻭﻟﹶﺎ ﻳﻮﺻﻒ ﺑِﻤِﺴﺎﺣﺔٍ ،ﻭﻟﹶﺎ ﺫﹶﻫﺎﺏٍ ﻓِﻲ ﺍﻟﹾﺠِﻬﺎﺕِ ،ﻭﻟﹶﻴﺲ ﺑِﻤﺤﺪﻭﺩٍ ،ﻭﻟﹶﺎ ﻭﺍﻟِﺪٍ ﻭﻟﹶﺎ ﻣﻮﻟﹸﻮﺩٍ ،ﻭﻟﹶﺎ ﺗﺤِﻴﻂﹸ ﺑِﻪِ ﺍﻟﹾﺄﹶﻗﹾﺪﺍﺭ ،ﻭﻟﹶﺎ ﺗﺤﺠﺒﻪ ﺍﻟﹾﺄﹶﺳﺘﺎﺭ ﺇِﻟﹶﻰ ﺁﺧِﺮِ ﻣﺎ ﻧﻘﹶﻠﹶﻪ ﺃﹶﺑﻮ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﺄﹶﺷﻌﺮِﻱ - ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ - ﻋﻦِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ. ﻭﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺣﻖ ﻭﺑﺎﻃِﻞﹲ ،ﻭﻳﻈﹾﻬﺮ ﺫﹶﻟِﻚ ﻟِﻤﻦ ﻳﻌﺮِﻑ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹶ .ﻭﻫﺬﹶﺍ ﺍﻟﻨﻔﹾﻲ ﺍﻟﹾﻤﺤﺪﺩ ﻣﻊ ﻛﹶﻮﻧِﻪِ ﻟﹶﺎ ﻣﺪﺡ ﻓِﻴﻪِ ] ،ﻓِﻴﻪِ [ ﺇِﺳﺎﺀَﺓﹸ ﺃﹶﺩﺏٍ ،ﻓﹶﺈِﻧﻚ ﻟﹶﻮ ﻗﹸﻠﹾﺖ ﻟِﻠﺴﻠﹾﻄﹶﺎﻥِ :ﺃﹶﻧﺖ ﻟﹶﺴﺖ ﺑِﺰﺑﺎﻝٍ ﻭﻟﹶﺎ ﻛﹶﺴﺎﺡٍ ﻭﻟﹶﺎ ﺣﺠﺎﻡٍ ﻭﻟﹶﺎ ﺣﺎﺋِﻚٍ ! ﻟﹶﺄﹶﺩﺑﻚ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺻﻒِ ﻭﺇِﻥﹾ ﻛﹸﻨﺖ ﺻﺎﺩِﻗﹰﺎ، ﻭﺇِﻧﻤﺎ ﺗﻜﹸﻮﻥﹸ ﻣﺎﺩِﺣﺎ ﺇِﺫﹶﺍ ﺃﹶﺟﻤﻠﹾﺖ ﺍﻟﻨﻔﹾﻲ ﻓﹶﻘﹸﻠﹾﺖ :ﺃﹶﻧﺖ ﻟﹶﺴﺖ ﻣِﺜﹾﻞﹶ ﺃﹶﺣﺪٍ ﻣِﻦ ﺭﻋِﻴﺘِﻚ ،ﺃﹶﻧﺖ ﺃﹶﻋﻠﹶﻰ ﻣِﻨﻬﻢ ﻭﺃﹶﺷﺮﻑ ﻭﺃﹶﺟﻞﱡ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺟﻤﻠﹾﺖ ﻓِﻲ ﺍﻟﻨﻔﹾﻲِ ﺃﹶﺟﻤﻠﹾﺖ ﻓِﻲ ﺍﻟﹾﺄﹶﺩﺏِ. ﻭﺍﻟﺘﻌﺒِﲑ ﻋﻦِ ﺍﻟﹾﺤﻖ ﺑِﺎﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﺸﺮﻋِﻴﺔِ ﺍﻟﻨﺒﻮِﻳﺔِ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ﻫﻮ ﺳﺒِﻴﻞﹸ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ. ﻭﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔﹸ ﻳﻌﺮِﺿﻮﻥﹶ ﻋﻤﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﺸﺎﺭِﻉ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﻭﺍﻟﺼﻔﹶﺎﺕِ ،ﻭﻟﹶﺎ ﻳﺘﺪﺑﺮﻭﻥﹶ ﻣﻌﺎﻧِﻴﻬﺎ، ﻭﻳﺠﻌﻠﹸﻮﻥﹶ ﻣﺎ ﺍﺑﺘﺪﻋﻮﻩ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﻭﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﻫﻮ ﺍﻟﹾﻤﺤﻜﹶﻢ ﺍﻟﱠﺬِﻱ ﻳﺠِﺐ ﺍﻋﺘِﻘﹶﺎﺩﻩ ﻭﺍﻋﺘِﻤﺎﺩﻩ. ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﻖ ﻭﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ﻓﹶﻴﺠﻌﻠﹸﻮﻥﹶ ﻣﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻫﻮ ﺍﻟﹾﺤﻖ ﺍﻟﱠﺬِﻱ ﻳﺠِﺐ ﺍﻋﺘِﻘﹶﺎﺩﻩ ﻭﺍﻋﺘِﻤﺎﺩﻩ .ﻭﺍﻟﱠﺬِﻱ ﻗﹶﺎﻟﹶﻪ ﻫﺆﻟﹶﺎﺀِ ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻌﺮِﺿﻮﺍ ﻋﻨﻪ ﺇِﻋﺮﺍﺿﺎ ﲨﻠﻴﺎ ،ﺃﹶﻭ ﻳﺒﻴﻨﻮﺍ ﺣﺎﻟﹶﻪ ﺗﻔﹾﺼِﻴﻠﹰﺎ، ﻭﻳﺤﻜﹶﻢ ﻋﻠﹶﻴﻪِ ﺑِﺎﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻟﹶﺎ ﻳﺤﻜﹶﻢ ﺑِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ. ﻭﺍﻟﹾﻤﻘﹾﺼﻮﺩ :ﺃﹶﻥﱠ ﻏﹶﺎﻟِﺐ ﻋﻘﹶﺎﺋِﺪِﻫِﻢ ﺍﻟﺴﻠﹸﻮﺏ " :ﻟﹶﻴﺲ ﺑِﻜﹶﺬﹶﺍ " ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕ ﻓﹶﻬﻮ ﻗﹶﻠِﻴﻞﹲ، ﻭﻫِﻲ ﺃﹶﻧﻪ ﻋﺎﻟِﻢ ﻗﹶﺎﺩِﺭ ﺣﻲ ،ﻭﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﻔﹾﻲِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﻟﹶﻴﺲ ﻣﺘﻠﹶﻘﻰ ﻋﻦِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﻟﹶﺎ ﻋﻦِ ﺍﻟﻄﱡﺮﻕِ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔِ ﺍﻟﱠﺘِﻲ ﺳﻠﹶﻜﹶﻬﺎ ﻏﹶﻴﺮﻫﻢ ﻣِﻦ ﻣﺜﹾﺒِﺘﺔِ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎﻝﹶ} : «.(١) {ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ٦٠
¾ÏmÎ=÷WÏJx. }§øŠs9
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻔِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﻣﺎ ﻳﻘﹶﺮﺭ ﻣﻌﻨﻰ ﺍﻟﻨﻔﹾﻲِ .ﻓﹶﻔﹸﻬِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺍﻧﻔِﺮﺍﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻣﻮﺻﻮﻑ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ،ﻭﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻠﹸﻪ ،ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ﻓِﻲ ﺻِﻔﹶﺎﺗِﻪِ ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﺳﻤﺎﺋِﻪِ ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﻓﹾﻌﺎﻟِﻪِ ،ﻣِﻤﺎ ﺃﹶﺧﺒﺮﻧﺎ ﺑِﻪِ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ ،ﻭﻟﹶﻪ ﺻِﻔﹶﺎﺕ ﻟﹶﻢ ﻳﻄﱠﻠِﻊ ﻋﻠﹶﻴﻬﺎ ﺃﹶﺣﺪ ﻣِﻦ ﺧﻠﹾﻘِﻪِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺭﺳﻮﻟﹸﻪ ﺍﻟﺼﺎﺩِﻕ
r
ﻓِﻲ ﺩﻋﺎﺀِ ﺍﻟﹾﻜﹶﺮﺏِ} :ﺍﻟﻠﱠﻬﻢ ﺇِﻧﻲ
ﺃﹶﺳﺄﹶﻟﹸﻚ ﺑِﻜﹸﻞﱢ ﺍﺳﻢٍ ﻫﻮ ﻟﹶﻚ ﺳﻤﻴﺖ ﺑِﻪِ ﻧﻔﹾﺴﻚ ،ﺃﹶﻭ ﺃﹶﻧﺰﻟﹾﺘﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻚ ،ﺃﹶﻭ ﻋﻠﱠﻤﺘﻪ ﺃﹶﺣﺪﺍ ﻣِﻦ ﺧﻠﹾﻘِﻚ ،ﺃﹶﻭِ ﺍﺳﺘﺄﹾﺛﹶﺮﺕ ﺑِﻪِ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﹾﻐﻴﺐِ ﻋِﻨﺪﻙ ،ﺃﹶﻥﹾ ﺗﺠﻌﻞﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻌﻈِﻴﻢ ﺭﺑِﻴﻊ ﻗﹶﻠﹾﺒِﻲ ﻭﻧﻮﺭ ﺻﺪﺭِﻱ ﻭﺟﻠﹶﺎﺀَ ﺣﺰﻧِﻲ ﻭﺫﹶﻫﺎﺏ ﻫﻤﻲ ﻭﻏﹶﻤﻲ{ ) .(١ﻭﺳﻴﺄﹾﺗِﻲ ﺍﻟﺘﻨﺒِﻴﻪ ﻋﻠﹶﻰ ﻓﹶﺴﺎﺩِ ﻃﹶﺮِﻳﻘﹶﺘِﻬِﻢ ﻓِﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﻭﻟﹶﻴﺲ ﻗﹶﻮﻝﹸ ﺍﻟﺸﻴﺦِ -ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ " :ﻭﻟﹶﺎ ﺷﻲﺀَ ﻳﻌﺠِﺰﻩ " ﻣِﻦ ﺍﻟﻨﻔﹾﻲِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎﻝﹶ} :
šc%x. ¼çm¯RÎ) 4 ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# ’Îû &äóÓx« `ÏB ¼çnt“Éf÷èãŠÏ9 ª!$# šc%x. $tBur
.(٢) {ÇÍÍÈ #\•ƒÏ‰s% $VJŠÎ=tã ﻓﹶﻨﺒﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺁﺧِﺮِ ﺍﻟﹾﺂﻳﺔِ ﻋﻠﹶﻰ ﺩﻟِﻴﻞِ ﺍﻧﺘِﻔﹶﺎﺀِ ﺍﻟﹾﻌﺠﺰِ ،ﻭﻫﻮ ﻛﹶﻤﺎﻝﹸ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ، ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻌﺠﺰ ﺇِﻧﻤﺎ ﻳﻨﺸﺄ ﺇِﻣﺎ ﻣِﻦ ﺍﻟﻀﻌﻒِ ﻋﻦِ ﺍﻟﹾﻘِﻴﺎﻡِ ﺑِﻤﺎ ﻳﺮِﻳﺪﻩ ﺍﻟﹾﻔﹶﺎﻋِﻞﹸ ،ﻭﺇِﻣﺎ ﻣِﻦ ﻋﺪﻡِ ﻋِﻠﹾﻤِﻪِ ﺑِﻪِ،
ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﺎ ﻳﻌﺰﺏ ﻋﻨﻪ ﻣِﺜﹾﻘﹶﺎﻝﹸ ﺫﹶﺭﺓٍ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ ،ﻭﻗﹶﺪ ﻋﻠِﻢ ﺑِﺒﺪﺍﻳﻪِ ) (٣ﺍﻟﹾﻌﻘﹸﻮﻝِ ﻭﺍﻟﹾﻔِﻄﹶﺮِ ﻛﹶﻤﺎﻝﹸ ﻗﹸﺪﺭﺗِﻪِ ﻭﻋِﻠﹾﻤِﻪِ ،ﻓﹶﺎﻧﺘﻔﹶﻰ ﺍﻟﹾﻌﺠﺰ ،ﻟِﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﹾﻘﹸﺪﺭﺓِ ﻣِﻦ ﺍﻟﺘﻀﺎﺩ ،ﻭﻟِﺄﹶﻥﱠ ﺍﻟﹾﻌﺎﺟِﺰ ﻟﹶﺎ ﻳﺼﻠﹸﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺇِﻟﹶﻬﺎ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﹶﻟِﻚ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ. ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﺇِﻟﹶﻪ ﻏﹶﻴﺮﻩ.( ﺵ :ﻫﺬِﻩِ ﻛﹶﻠِﻤﺔﹸ ﺍﻟﺘﻮﺣِﻴﺪِ ﺍﻟﱠﺘِﻲ ﺩﻋﺖ ﺇِﻟﹶﻴﻬﺎ ﺍﻟﺮﺳﻞﹸ ﻛﹸﻠﱡﻬﻢ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﺫِﻛﹾﺮﻩ .ﻭﺇِﺛﹾﺒﺎﺕ ﺍﻟﺘﻮﺣِﻴﺪِ ﺑِﻬﺬِﻩِ ﺍﻟﹾﻜﹶﻠِﻤﺔِ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻤﻘﹾﺘﻀِﻲ ﻟِﻠﹾﺤﺼﺮِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕ ﺍﻟﹾﻤﺠﺮﺩ ﻗﹶﺪ ) (1ﺃﲪﺪ ). (٣٩١/١ ) (2ﺳﻮﺭﺓ ﻓﹶﺎﻃِﺮٍ ﺁﻳﺔ . ٤٤ : ) (3ﺑﺪﺍﻳﻪ " :ﲨﻊ ﺑﺪﻳﻬﺔ ،ﻭﺃﺻﻠﻬﺎ ﺑﺎﳍﻤﺰﺓ " ﺑﺪﺍﺋﻪ " ﰒ ﺳﻬﻠﺖ ﺍﳍﻤﺰﺓ ﻓﺠﻌﻠﺖ ﻳﺎﺀ . ٦١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺘﻄﹶﺮﻕ ﺇِﻟﹶﻴﻪِ ﺍﻟِﺎﺣﺘِﻤﺎﻝﹸ .ﻭﻟِﻬﺬﹶﺍ -ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ - ﻟﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ{( Ó‰Ïnºur ×m»s9Î) ö/ä3ßg»s9Î)ur } :
)(١
ﻗﹶﺎﻝﹶ ﺑﻌﺪﻩ .(٢) {ÇÊÏÌÈ ÞOŠÏm§•9$# ß`»yJôm§•9$# uqèd žwÎ) tm»s9Î) Hw } :ﻓﹶﺈِﻧﻪ ﻗﹶﺪ ﻳﺨﻄﹸﺮ ﺑِﺒﺎﻝِ ﺃﹶﺣﺪٍ ﺧﺎﻃِﺮ ﺷﻴﻄﹶﺎﻧِﻲ :ﻫﺐ ﺃﹶﻥﱠ ﺇِﻟﹶﻬﻨﺎ ﻭﺍﺣِﺪ ،ﻓﹶﻠِﻐﻴﺮِﻧﺎ ﺇِﻟﹶﻪ ﻏﹶﻴﺮﻩ ،ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ß`»yJôm§•9$# uqèd žwÎ) tm»s9Î) Hw
.(٣) {ÇÊÏÌÈ ÞOŠÏm§•9$#
ﻭﻗﹶﺪِ ﺍﻋﺘﺮﺽ ﺻﺎﺣِﺐ ﺍﻟﹾﻤﻨﺘﺨﺐِ ﻋﻠﹶﻰ ﺍﻟﻨﺤﻮِﻳﲔ ﻓِﻲ ﺗﻘﹾﺪِﻳﺮِ ﺍﻟﹾﺨﺒﺮِ ﻓِﻲ }
žwÎ) tm»s9Î) Hw
- (٤) {uqèdﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺗﻘﹾﺪِﻳﺮﻩ :ﻟﹶﺎ ﺇِﻟﹶﻪ ﻓِﻲ ﺍﻟﹾﻮﺟﻮﺩِ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻳﻜﹸﻮﻥﹸ ﺫﹶﻟِﻚ ﻧﻔﹾﻴﺎ ﻟِﻮﺟﻮﺩِ ﺍﻟﹾﺈِﻟﹶﻪِ .ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻥﱠ ﻧﻔﹾﻲ ﺍﻟﹾﻤﺎﻫِﻴﺔِ ﺃﹶﻗﹾﻮﻯ ﻓِﻲ ﺍﻟﺘﻮﺣِﻴﺪِ ﺍﻟﺼﺮﻑِ ﻣِﻦ ﻧﻔﹾﻲِ ﺍﻟﹾﻮﺟﻮﺩِ ،ﻓﹶﻜﹶﺎﻥﹶ ﺇِﺟﺮﺍﺀُ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﻇﹶﺎﻫِﺮِﻩِ ﻭﺍﻟﹾﺈِﻋﺮﺍﺽ ﻋﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﺿﻤﺎﺭِ ﺃﹶﻭﻟﹶﻰ. ﻭﺃﹶﺟﺎﺏ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﻣﺤﻤﺪ ﺑﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﻔﹶﻀﻞِ ﺍﻟﹾﻤﺮﺳِﻲ ﻓِﻲ ) ﺭِﻱ ﺍﻟﻈﱠﻤﺂﻥِ ( ) ، (٥ﻓﹶﻘﹶﺎﻝﹶ: ﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﻣﻦ ﻟﹶﺎ ﻳﻌﺮِﻑ ﻟِﺴﺎﻥﹶ ﺍﻟﹾﻌﺮﺏِ ،ﻓﹶﺈِﻥﱠ ) ﺇِﻟﹶﻪ ( ﻓِﻲ ﻣﻮﺿِﻊِ ﺍﻟﹾﻤﺒﺘﺪﺃ ﻋﻠﹶﻰ ﻗﹶﻮﻝِ ﺳِﻴﺒﻮﻳﻪِ، ﻭﻋِﻨﺪ ﻏﹶﻴﺮِﻩِ ﺍﺳﻢ " ﻟﹶﺎ " ،ﻭﻋﻠﹶﻰ ﺍﻟﺘﻘﹾﺪِﻳﺮﻳﻦِ ﻓﹶﻠﹶﺎ ﺑﺪ ﻣِﻦ ﺧﺒﺮٍ ﻟﻠﹾﻤﺒﺘﺪﺃ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻤﺎ ﻗﹶﺎﻟﹶﻪ ﻣِﻦ ﺍﻟِﺎﺳﺘِﻐﻨﺎﺀِ ) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٦٣ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ١٦٣ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ١٦٣ : ) (4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٦٣ : ) (5ﰲ ﺍﻷﺻﻞ ﺍﳌﺨﻄﻮﻁ " ﺭﺃﻱ ﺍﻟﻈﻤﺂﻥ " ﻭﻫﻮ ﺧﻄﺄ .ﻭﺍﳌﺮﺳﻲ ﻫﺬﺍ :ﻫﻮ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﳌﺮﺳﻲ ﺍﻷﻧﺪﻟﺴﻲ " ،ﺍﻷﺩﻳﺐ ﺍﻟﻨﺤﻮﻱ ﺍﳌﻔﺴﺮ ﺍﶈﺪﺙ ﺍﻟﻔﻘﻴﻪ " ،ﻛﻤﺎ ﻭﺻﻔﻪ ﻳﺎﻗﻮﺕ .ﻟﻘﻴﻪ ﻳﺎﻗﻮﺕ ﲟﺼﺮ ﺳﻨﺔ ٦٢٤ﻫـ ،ﻭﺃﺧﱪﻩ ﺃﻥ ﻣﻮﻟﺪﻩ ﺳﻨﺔ ٥٧٠ﻫـ ،ﻭﺫﻛﺮ ﻛﺜﲑﺍ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ،ﻣﻨﻬﺎ " :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ، ﲰﺎﻩ :ﺭﻱ ﺍﻟﻈﻤﺂﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ،ﻛﺒﲑ ﺟﺪﺍ ،ﻗﺼﺪ ﻓﻴﻪ ﺍﺭﺗﺒﺎﻁ ﺍﻵﻱ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ " .ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ . ١٨-١٦ : ٧ﻭﺗﻮﰲ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﰲ ﻃﺮﻳﻖ ﺍﻟﻌﺮﻳﺶ ﺳﻨﺔ ٦٥٥ﻫـ .ﻭﺗﺮﲨﻪ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ، ١٩٧ : ١٣ﻭﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﰲ ﺍﻟﺸﺬﺭﺍﺕ . ٢٦٩ : ٥ﻭﻫﻮ ﺍﻟﺬﻱ ﲰﻊ ﻣﻨﻪ ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻄﱪﻱ " ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ " ،ﻛﻤﺎ ﺃﺛﺒﺘﻨﺎ ﺫﻟﻚ ﰲ ﻣﻘﺪﻣﺔ " ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ " ﺹ . ٢٧ :ﻭﳑﺎ ﻳﺴﺘﻐﺮﺏ ﻣﻦ ﺷﺄﻧﻪ ،ﻣﺎ ﺫﻛﺮﻩ ﻳﺎﻗﻮﺕ :ﺃﻧﻪ " ﻛﺎﻧﺖ ﻟﻪ ﻛﺘﺐ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﻳﺘﻨﻘﻞ ﻓﻴﻬﺎ ،ﲝﻴﺚ ﻻ ﻳﺴﺘﺼﺤﺐ ﻛﺘﺒﺎ ﰲ ﺳﻔﺮﻩ ،ﺍﻛﺘﻔﺎﺀ ﲟﺎ ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻳﺴﺎﻓﺮ ﺇﻟﻴﻪ " .ﺭﲪﻪ ﺍﷲ . ٦٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻦِ ﺍﻟﹾﺈِﺿﻤﺎﺭِ ﻓﹶﺎﺳِﺪ .ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ :ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻀﻤﺮ ﻳﻜﹸﻮﻥﹸ ﻧﻔﹾﻴﺎ ﻟِﻠﹾﻤﺎﻫِﻴﺔِ -ﻓﹶﻠﹶﻴﺲ ﺑِﺸﻲﺀٍ ،ﻟِﺄﹶﻥﱠ ﻧﻔﹾﻲ ﺍﻟﹾﻤﺎﻫِﻴﺔِ ﻫﻮ ﻧﻔﹾﻲ ﺍﻟﹾﻮﺟﻮﺩِ ،ﻟﹶﺎ ﺗﺘﺼﻮﺭ ﺍﻟﹾﻤﺎﻫِﻴﺔﹸ ﺇِﻟﱠﺎ ﻣﻊ ﺍﻟﹾﻮﺟﻮﺩِ ،ﻭﻟﹶﺎ ﻓﹶﺮﻕ ﺑﻴﻦ " ﻟﹶﺎ ﻣﺎﻫِﻴﺔﹶ " " ﻟﹶﺎ ﻭﺟﻮﺩ ." ﻭﻫﺬﹶﺍ ﻣﺬﹾﻫﺐ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ،ﺧِﻠﹶﺎﻓﹰﺎ ﻟِﻠﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻓﹶﺈِﻧﻬﻢ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﻣﺎﻫِﻴﺔﹰ ﻋﺎﺭِﻳﺔﹰ ﻋﻦِ ﺍﻟﹾﻮﺟﻮﺩِ، ﻭ " ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ - " ﻣﺮﻓﹸﻮﻉ ،ﺑﺪﻟﹰﺎ ﻣِﻦ " ﺇِﻟﹶﻪ " ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺧﺒﺮﺍ ﻟِـ " ﻟﹶﺎ " ،ﻭﻟﹶﺎ ﻟِﻠﹾﻤﺒﺘﺪﺃ .ﻭﺫﹶﻛﹶﺮ ﺍﻟﺪﻟِﻴﻞﹶ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ. ﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﻫﻨﺎ ﺫِﻛﹾﺮ ﺍﻟﹾﺈِﻋﺮﺍﺏِ ،ﺑﻞِ ﺍﻟﹾﻤﺮﺍﺩ ﺩ ﹾﻓﻊ ﺍﻟﹾﺈِﺷﻜﹶﺎﻝِ ﺍﻟﹾﻮﺍﺭِﺩِ ﻋﻠﹶﻰ ﺍﻟﻨﺤﺎﺓِ ﻓِﻲ ﺫﹶﻟِﻚ، ﻭﺑﻴﺎﻥﹸ ﺃﹶﻧﻪ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ .ﻭﻫﻮ ﻓﹶﺎﺳِﺪ :ﻓﹶﺈِﻥﱠ ﻗﹶﻮﻟﹶﻬﻢ " :ﻧﻔﹾﻲ ﺍﻟﹾﻮﺟﻮﺩِ " ﻟﹶﻴﺲ ﺗﻘﹾﻴِﻴﺪﺍ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻌﺪﻡ ﻟﹶﻴﺲ ﺑِﺸﻲﺀٍ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(١) { $\«ø‹x© Û•s? óOs9ur ã@ö6s% `ÏB š•çGø)n=yz ô‰s%ur } : ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﻟﹶﻴﺲ ﻗﹶﻮﻟﹸﻪ " :ﻏﹶﻴﺮﻩ " ﻛﹶﻘﹶﻮﻟِﻪِ " :ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ " ﻟِﺄﹶﻥﱠ " ﻏﹶﻴﺮ " ﻣﻌﺮﺏ ﺑِﺈِﻋﺮﺍﺏِ ﺍﻟِﺎﺳﻢِ ﺍﻟﹾﻮﺍﻗِﻊِ ﺑﻌﺪ " ﺇِﻟﱠﺎ " ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﺘﻘﹾﺪِﻳﺮ ﻟِﻠﹾﺨﺒﺮِ ﻓِﻴﻬِﻤﺎ ﻭﺍﺣِﺪﺍ .ﻓﹶﻠِﻬﺬﹶﺍ ﺫﹶﻛﹶﺮﺕ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﺷﻜﹶﺎﻝﹶ ﻭﺟﻮﺍﺑﻪ ﻫﻨﺎ. ﻗﹶﻮﻟﹸﻪ ) :ﻗﹶﺪِﱘ ﺑِﻠﹶﺎ ﺍﺑﺘِﺪﺍﺀٍ ،ﺩﺍﺋِﻢ ﺑِﻠﹶﺎ ﺍﻧﺘِﻬﺎﺀٍ (. ﺵ :ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ.(٢) {ã•ÅzFy$#ur ãA¨rF{$# uqèd } : ﻭﻗﹶﺎﻝﹶ -
r
}ﺍﻟﻠﱠﻬﻢ ﺃﹶﻧﺖ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻓﹶﻠﹶﻴﺲ ﻗﹶﺒﻠﹶﻚ ﺷﻲﺀٌ ،ﻭﺃﹶﻧﺖ ﺍﻟﹾﺂﺧِﺮ ﻓﹶﻠﹶﻴﺲ ﺑﻌﺪﻙ
ﺷﻲﺀٌ{ ) .(٣ﻓﹶﻘﹶﻮﻝﹸ ﺍﻟﺸﻴﺦِ :ﻗﹶﺪِﱘ ﺑِﻠﹶﺎ ﺍﺑﺘِﺪﺍﺀٍ ،ﺩﺍﺋِﻢ ﺑِﻠﹶﺎ ﺍﻧﺘِﻬﺎﺀٍ ،ﻫﻮ ﻣﻌﻨﻰ ﺍﺳﻤِﻪِ ﺍﻟﹾﺄﹶﻭﻝِ ﻭﺍﻟﹾﺂﺧِﺮِ. ﻭﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺜﹸﺒﻮﺕِ ﻫﺬﹶﻳﻦِ ﺍﻟﹾﻮﺻﻔﹶﻴﻦِ ﻣﺴﺘﻘِﺮ ﻓِﻲ ﺍﻟﹾﻔِﻄﹾﺮﺓ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻮﺟﻮﺩﺍﺕِ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﺗﻨﺘﻬِﻲ ﺇِﻟﹶﻰ ﻭﺍﺟِﺐِ ﺍﻟﹾﻮﺟﻮﺩِ ﻟِﺬﹶﺍﺗِﻪِ ،ﻗﹶﻄﹾﻌﺎ ﻟِﻠﺘﺴﻠﹾﺴﻞِ ،ﻓﹶﺄﻧﺖ ﺗﺸﺎﻫِﺪ ﺣﺪﻭﺙﹶ ﺍﻟﹾﺤﻴﻮﺍﻥِ ﻭﺍﻟﻨﺒﺎﺕِ ﻭﺍﻟﹾﻤﻌﺎﺩِﻥِ ﻭﺣﻮﺍﺩِﺙِ ﺍﻟﹾﺠﻮ ﻛﹶﺎﻟﺴﺤﺎﺏِ ﻭﺍﻟﹾﻤﻄﹶﺮِ ﻭﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ،ﻭﻫﺬِﻩِ ﺍﻟﹾﺤﻮﺍﺩِﺙﹸ ﻭﻏﹶﻴﺮﻫﺎ ﻟﹶﻴﺴﺖ ﻣﻤﺘﻨِﻌﺔﹰ، ) (1ﺳﻮﺭﺓ ﻣﺮﻳﻢ ﺁﻳﺔ . ٩ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺤﺪِﻳﺪِ ﺁﻳﺔ . ٣ :
) (3ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧١٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٨١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥٠٥١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ) ، (٣٨٣١ﺃﲪﺪ ). (٥٣٦/٢ ٦٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻤﺘﻨِﻊ ﻟﹶﺎ ﻳﻮﺟﺪ ،ﻭﻟﹶﺎ ﻭﺍﺟِﺒﺔﹶ ﺍﻟﹾﻮﺟﻮﺩِ ﺑِﻨﻔﹾﺴِﻬﺎ ،ﻓﹶﺈِﻥﱠ ﻭﺍﺟِﺐ ﺍﻟﹾﻮﺟﻮﺩِ ﺑِﻨﻔﹾﺴِﻪِ ﻟﹶﺎ ﻳﻘﹾﺒﻞﹸ ﺍﻟﹾﻌﺪﻡ ،ﻭﻫﺬِﻩِ ﻛﹶﺎﻧﺖ ﻣﻌﺪﻭﻣﺔﹰ ﺛﹸﻢ ﻭﺟِﺪﺕ ،ﻓﹶﻌﺪﻣﻬﺎ ﻳﻨﻔِﻲ ﻭﺟﻮﺩﻫﺎ ،ﻭﻭﺟﻮﺩﻫﺎ ﻳﻨﻔِﻲ ﺍﻣﺘِﻨﺎﻋﻬﺎ، ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻗﹶﺎﺑِﻠﹰﺎ ﻟِﻠﹾﻮﺟﻮﺩِ ﻭﺍﻟﹾﻌﺪﻡِ ﻟﹶﻢ ﻳﻜﹸﻦ ﻭﺟﻮﺩﻩ ﺑِﻨﻔﹾﺴِﻪِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : šcqà)Î=»y‚ø9$# ãNèd ÷Pr& >äóÓx« ÎŽö•xî
&ô`ÏB (#qà)Î=äz ÷Pr
.(١) {ÇÌÎÈﻳﻘﹸﻮﻝﹸ ﺳﺒﺤﺎﻧﻪ :ﺃﹶﺣﺪﺛﹸﻮﺍ ﻣِﻦ ﻏﹶﻴﺮِ ﻣﺤﺪِﺙٍ ﺃﹶﻡ ﻫﻢ
ﺃﹶﺣﺪﺛﹸﻮﺍ ﺃﹶﻧﻔﹸﺴﻬﻢ ؟ ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻥﱠ ﺍﻟﺸﻲﺀَ ﺍﻟﹾﻤﺤﺪﺙﹶ ﻟﹶﺎ ﻳﻮﺟِﺪ ﻧﻔﹾﺴﻪ ،ﻓﹶﺎﻟﹾﻤﻤﻜِﻦ ﺍﻟﱠﺬِﻱ ﻟﹶﻴﺲ ﻟﹶﻪ ﻣِﻦ ﻧﻔﹾﺴِﻪِ ﻭﺟﻮﺩ ﻭﻟﹶﺎ ﻋﺪﻡ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻣﻮﺟﻮﺩﺍ ﺑِﻨﻔﹾﺴِﻪِ ،ﺑﻞﹾ ﺇِﻥﹾ ﺣﺼﻞﹶ ﻣﺎ ﻳﻮﺟِﺪﻩ ،ﻭﺇِﻟﱠﺎ ﻛﹶﺎﻥﹶ ﻣﻌﺪﻭﻣﺎ، ﻭﻛﹸﻞﱡ ﻣﺎ ﺃﹶﻣﻜﹶﻦ ﻭﺟﻮﺩﻩ ﺑﺪﻟﹰﺎ ﻋﻦ ﻋﺪﻣِﻪِ ،ﻭﻋﺪﻣﻪ ﺑﺪﻟﹰﺎ ﻋﻦ ﻭﺟﻮﺩِﻩِ ،ﻓﹶﻠﹶﻴﺲ ﻟﹶﻪ ﻣِﻦ ﻧﻔﹾﺴِﻪِ ﻭﺟﻮﺩ ﻭﻟﹶﺎ ﻋﺪﻡ ﻟﹶﺎﺯِﻡ ] ﻟﹶﻪ.(٢) [ ﻭﺇِﺫﹶﺍ ﺗﺄﹶﻣﻞﹶ ﺍﻟﹾﻔﹶﺎﺿِﻞﹸ ﻏﹶﺎﻳﺔﹶ ﻣﺎ ﻳﺬﹾﻛﹸﺮﻩ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤﻮﻥﹶ ﻭﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔﹸ ﻣِﻦ ﺍﻟﻄﱡﺮﻕِ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔِ ،ﻭﺟﺪ ﺍﻟﺼﻮﺍﺏ ﻣِﻨﻬﺎ ﻣﺎ ﻳﻌﻮﺩ ﺇِﻟﹶﻰ ﺑﻌﺾِ ﻣﺎ ﺫﹸﻛِﺮ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣِﻦ ﺍﻟﻄﱡﺮﻕِ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔِ ﺑِﺄﹶﻭﺿﺢِ ﻋِﺒﺎﺭﺓٍ ﻭﺃﹶﻭﺟﺰِﻫﺎ ،ﻭﻓِﻲ ﻃﹸﺮﻕِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣِﻦ ﺗﻤﺎﻡِ ﺍﻟﹾﺒﻴﺎﻥِ ﻭﺍﻟﺘﺤﻘِﻴﻖِ ﻣﺎ ﻟﹶﺎ ﻳﻮﺟﺪ ﻋِﻨﺪﻫﻢ ﻣِﺜﹾﻠﹸﻪ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: } .(٣) {ÇÌÌÈ #·Ž•Å¡øÿs? z`|¡ômr&ur Èd,ysø9$$Î/ y7»oY÷¥Å_ žwÎ) @@sVyJÎ/ y7tRqè?ù'tƒ Ÿwur ﻭﻟﹶﺎ ﻧﻘﹸﻮﻝﹸ :ﻟﹶﺎ ﻳﻨﻔﹶﻊ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝﹸ ﺑِﺎﻟﹾﻤﻘﹶﺪﻣﺎﺕِ ﺍﻟﹾﺨﻔِﻴﺔِ ﻭﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﺍﻟﻨﻈﹶﺮِﻳﺔِ :ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺨﻔﹶﺎﺀَ ﻭﺍﻟﻈﱡﻬﻮﺭ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﻨﺴﺒِﻴﺔِ ،ﻓﹶﺮﺑﻤﺎ ﻇﹶﻬﺮ ﻟِﺒﻌﺾِ ﺍﻟﻨﺎﺱِ ﻣﺎ ﺧﻔِﻲ ﻋﻠﹶﻰ ﻏﹶﻴﺮِﻩِ ،ﻭﻳﻈﹾﻬﺮ ﻟِﻠﹾﺈِﻧﺴﺎﻥِ ﺍﻟﹾﻮﺍﺣِﺪِ ﻓِﻲ ﺣﺎﻝٍ ﻣﺎ ﺧﻔِﻲ ﻋﻠﹶﻴﻪِ ﻓِﻲ ﺣﺎﻝٍ ﺃﹸﺧﺮﻯ .ﻭﺃﹶﻳﻀﺎ ﻓﹶﺎﻟﹾﻤﻘﹶﺪﻣﺎﺕ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﺧﻔِﻴﺔﹰ ﻓﹶﻘﹶﺪ ﻳﺴﻠﱢﻤﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ﻭﻳﻨﺎﺯِﻉ ﻓِﻴﻤﺎ ﻫﻮ ﺃﺟﻞ ﻣِﻨﻬﺎ ،ﻭﻗﹶﺪ ﺗﻔﹾﺮﺡ ﺍﻟﻨﻔﹾﺲ ﺑِﻤﺎ ﻋﻠِﻤﺘﻪ ﺑﺎﻟﹾﺒﺤﺚِ ﻭﺍﻟﻨﻈﹶﺮِ ﻣﺎ ﻟﹶﺎ ﺗﻔﹾﺮﺡ ﺑِﻤﺎ ﻋﻠِﻤﺘﻪ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﻈﱠﺎﻫِﺮﺓِ .ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺈِﺛﹾﺒﺎﺕِ ﺍﻟﺼﺎﻧِﻊِ ﻭﻭﺟﻮﺏِ ﻭﺟﻮﺩِﻩِ ﺃﹶﻣﺮ ﺿﺮﻭﺭِﻱ ﻓِﻄﹾﺮِﻱ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻳﺤﺼﻞﹸ ﻟِﺒﻌﺾِ ﺍﻟﻨﺎﺱِ ﻣِﻦ ﺍﻟﺸﺒﻪِ ﻣﺎ ﻳﺨﺮِﺟﻪ ﺇِﻟﹶﻰ ﺍﻟﻄﱡﺮﻕِ ﺍﻟﻨﻈﹶﺮِﻳﺔِ. ) (1ﺳﻮﺭﺓ ﺍﻟﻄﱡﻮﺭِ ﺁﻳﺔ . ٣٥ : ) (2ﱂ ﺗﺮﺩ ﰲ ﺍﻷﺻﻞ ،ﻭﺍﻟﺼﻮﺍﺏ ﺇﺛﺒﺎﺎ ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ ﺁﻳﺔ . ٣٣ : ٦٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺪ ﺃﹶﺩﺧﻞﹶ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤﻮﻥﹶ ﻓِﻲ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﻠﱠﻪِ -ﺗﻌﺎﻟﹶﻰ " -ﺍﻟﹾﻘﹶﺪِﱘ ،" ﻭﻟﹶﻴﺲ ﻫﻮ ﻣِﻦ ﺃﹶﺳﻤﺎﺀِ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﹾﺤﺴﻨﻰ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻘﹶﺪِﱘ ﻓِﻲ ﻟﹸﻐﺔِ ﺍﻟﹾﻌﺮﺏِ ﺍﻟﱠﺘِﻲ ﻧﺰﻝﹶ ﺑِﻬﺎ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ :ﻫﻮ ﺍﻟﹾﻤﺘﻘﹶﺪﻡ ﻋﻠﹶﻰ ﻏﹶﻴﺮِﻩِ، ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻫﺬﹶﺍ ﻗﹶﺪِﱘ ،ﻟِﻠﹾﻌﺘِﻴﻖِ ،ﻭﻫﺬﹶﺍ ﺣﺪِﻳﺚﹲ ،ﻟِﻠﹾﺠﺪِﻳﺪِ .ﻭﻟﹶﻢ ﻳﺴﺘﻌﻤﻞﹾ ﻫﺬﹶﺍ ﺍﻟِﺎﺳﻢ ﺇِﻟﱠﺎ ﻓِﻲ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ ﻋﻠﹶﻰ ﻏﹶﻴﺮِﻩِ ،ﻟﹶﺎ ﻓِﻴﻤﺎ ﻟﹶﻢ ﻳﺴﺒِﻘﹾﻪ ﻋﺪﻡ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(١) {ÇÌÒÈ ÉOƒÏ‰s)ø9$# Èbqã_ó•ãèø9$%x. yŠ$tã 4Ó®Lym } : ﻭﺍﻟﹾﻌﺮﺟﻮﻥﹸ ﺍﻟﹾﻘﹶﺪِﱘ :ﺍﻟﱠﺬِﻱ ﻳﺒﻘﹶﻰ ﺇِﻟﹶﻰ ﺣِﲔِ ﻭﺟﻮﺩِ ﺍﻟﹾﻌﺮﺟﻮﻥِ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻓﹶﺈِﺫﹶﺍ ﻭﺟِﺪ ﺍﻟﹾﺤﺪﻳﺚﹸ ﻗِﻴﻞﹶ ﻟِﻠﹾﺄﹶﻭﻝِ: ﻗﹶﺪِﱘ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
Ô7øùÎ) !#x‹»yd tbqä9qà)uŠ|¡sù ¾ÏmÎ/ (#r߉tFôgtƒ öNs9 øŒÎ)ur
{ ÒOƒÏ‰s%
)(٢
ﺃﹶﻱ ﻣﺘﻘﹶﺪﻡ ﻓِﻲ
ﺍﻟﺰﻣﺎﻥِ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ{ÇÐÏÈ tbqãBy‰ø%F{$# ãNà2ät!$t/#uäur óOçFRr& ÇÐÎÈ tbr߉ç7÷ès? óOçFZä. $¨B OçF÷ƒuät•sùr& } :
)(٣
ﻓﹶﺎﻟﹾﺄﹶﻗﹾﺪﻡ ﻣﺒﺎﻟﹶﻐﺔﹲ ﻓِﻲ ﺍﻟﹾﻘﹶﺪِﱘِ ،ﻭﻣِﻨﻪ :ﺍﻟﹾﻘﹶﻮﻝﹸ ﺍﻟﹾﻘﹶﺪِﱘ ﻭﺍﻟﹾﺠﺪِﻳﺪ ﻟِﻠﺸﺎﻓِﻌِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: } (٤) {( u‘$¨Z9$# ãNèdyŠu‘÷rr'sù ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¼çmtBöqs% ãP߉ø)tƒ؛ ﺃﹶﻱ ﻳﺘﻘﹶﺪﻣﻬﻢ ،ﻭﻳﺴﺘﻌﻤﻞﹸ ﻣِﻨﻪ ﺍﻟﹾﻔِﻌﻞﹸ ﻟﹶﺎﺯِﻣﺎ ﻭﻣﺘﻌﺪﻳﺎ ،ﻛﹶﻤﺎ ﻳﻘﹶﺎﻝﹸ :ﺃﹶﺧﺬﱐ ﻣﺎ ﻗﹶﺪﻡ ﻭﻣﺎ ﺣﺪﺙﹶ ،ﻭﻳﻘﹶﺎﻝﹸ :ﻫﺬﹶﺍ ﻗﹶﺪﻡ ﻫﺬﹶﺍ ﻭﻫﻮ ﻳﻘﹾﺪﻣﻪ .ﻭﻣِﻨﻪ ﺳﻤﻴﺖِ ﺍﻟﹾﻘﹶﺪﻡ ﻗﹶﺪﻣﺎ ،ﻟِﺄﹶﻧﻬﺎ ﺗﻘﹾﺪﻡ ﺑﻘِﻴﺔﹶ ﺑﺪﻥِ ﺍﻟﹾﺈِﻧﺴﺎﻥِ .ﻭﺃﹶﻣﺎ ﺇِﺩﺧﺎﻝﹸ " ﺍﻟﹾﻘﹶﺪِﱘِ " ﻓِﻲ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﻠﱠﻪِ - ﺗﻌﺎﻟﹶﻰ -ﻓﹶﻬﻮ ﻣﺸﻬﻮﺭ ﻋِﻨﺪ ﺃﹶﻛﹾﺜﹶﺮِ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ .ﻭﻗﹶﺪ ﺃﹶﻧﻜﹶﺮ ﺫﹶﻟِﻚ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﻭﺍﻟﹾﺨﻠﹶﻒِ، ﻣِﻨﻬﻢ ﺍﺑﻦ ﺣﺰﻡٍ .ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻣﺴﺘﻌﻤﻠﹰﺎ ﻓِﻲ ﻧ ﹾﻔﺲِ ﺍﻟﺘﻘﹶﺪﻡِ ،ﻓﹶﺈِﻥﱠ ﻣﺎ ﻳﻘﹶﺪﻡ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻛﹸﻠﱢﻬﺎ ﻓﹶﻬﻮ ﺃﹶﺣﻖ ﺑِﺎﻟﺘﻘﹶﺪﻡِ ﻣِﻦ ﻏﹶﻴﺮِﻩِ .ﻟﹶﻜِﻦ ﺃﹶﺳﻤﺎﺀَ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻫِﻲ ﺍﻟﹾﺄﹶﺳﻤﺎﺀُ ﺍﻟﹾﺤﺴﻨﻰ ﺍﻟﱠﺘِﻲ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺧﺼﻮﺹِ ﻣﺎ ﻳﻤﺪﺡ ﺑِﻪِ ،ﻭﺍﻟﺘﻘﹶﺪﻡ ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ ﻣﻄﹾﻠﹶﻖ ﻟﹶﺎ ﻳﺨﺘﺺ ﺑِﺎﻟﺘﻘﹶﺪﻡِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻛﹸﻠﱢﻬﺎ ،ﻓﹶﻠﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ .ﻭﺟﺎﺀَ ﺍﻟﺸﺮﻉ ﺑِﺎﺳﻤِﻪِ " ﺍﻟﹾﺄﹶﻭﻝِ " .ﻭﻫﻮ ﺃﹶﺣﺴﻦ ﻣِﻦ " ﺍﻟﹾﻘﹶﺪِﱘِ "؛ ﻟِﺄﹶﻧﻪ ﻳﺸﻌِﺮ ﺑِﺄﹶﻥﱠ ﻣﺎ ﺑﻌﺪﻩ ﺁﻳِﻞﹲ ﺇِﻟﹶﻴﻪِ ﻭﺗﺎﺑِﻊ ﻟﹶﻪ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﹾﻘﹶﺪِﱘِ .ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻪ ﺍﻟﹾﺄﹶﺳﻤﺎﺀُ ﺍﻟﹾﺤﺴﻨﻰ. ) (1ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٣٩ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﻘﹶﺎﻑِ ﺁﻳﺔ . ١١ : ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀِ ﺍﻵﻳﺘﺎﻥ . ٧٦-٧٥ : ) (4ﺳﻮﺭﺓ ﻫﻮﺩٍ ﺁﻳﺔ . ٩٨ : ٦٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﻮﻟﹸﻪ ) :ﻻ ﻳﻔﹾﻨﻰ ﻭﻻ ﻳﺒِﻴﺪ.( ﺵ :ﺇِﻗﹾﺮﺍﺭ ﺑِﺪﻭﺍﻡِ ﺑﻘﹶﺎﺋِﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ،ﻗﹶﺎﻝﹶ ﻋﺰ ﻣِﻦ ﻗﹶﺎﺋِﻞٍ} :
ÇËÏÈ 5b$sù $pköŽn=tæ ô`tB ‘@ä.
.(١) {ÇËÐÈ ÏQ#t•ø.M}$#ur È@»n=pgø:$# rèŒ y7În/u‘ çmô_ur 4’s+ö7tƒur ﻭﺍﻟﹾﻔﹶﻨﺎﺀُ ﻭﺍﻟﹾﺒﻴﺪ ﻣﺘﻘﹶﺎﺭِﺑﺎﻥِ ﻓِﻲ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﺍﻟﹾﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓِﻲ ﺍﻟﺬﱢﻛﹾﺮِ ﻟِﻠﺘﺄﹾﻛِﻴﺪِ ،ﻭﻫﻮ ﺃﹶﻳﻀﺎ ﻣﻘﹶﺮﺭ ﻭﻣﺆﻛﱢﺪ ﻟِﻘﹶﻮﻟِﻪِ :ﺩﺍﺋِﻢ ﺑِﻠﹶﺎ ﺍﻧﺘِﻬﺎﺀٍ. ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﻣﺎ ﻳﺮِﻳﺪ.( ﺵ :ﻫﺬﹶﺍ ﺭﺩ ﻟِﻘﹶﻮﻝِ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻓﹶﺈِﻧﻬﻢ ﺯﻋﻤﻮﺍ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﺭﺍﺩ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻛﹸﻠﱢﻬِﻢ ﻭﺍﻟﹾﻜﹶﺎﻓِﺮ ﺃﹶﺭﺍﺩ ﺍﻟﹾﻜﹸﻔﹾﺮ .ﻭﻗﹶﻮﻟﹸﻬﻢ ﻓﹶﺎﺳِﺪ ﻣﺮﺩﻭﺩ ،ﻟِﻤﺨﺎﻟﹶﻔﹶﺘِﻪِ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹶ ﻭﺍﻟﹾﻤﻌﻘﹸﻮﻝﹶ ﺍﻟﺼﺤِﻴﺢ، ﻭﻫِﻲ ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﻘﹶﺪﺭِ ﺍﻟﹾﻤﺸﻬﻮﺭﺓﹸ ،ﻭﺳﻴﺄﹾﺗِﻲ ﻟﹶﻬﺎ ﺯِﻳﺎﺩﺓﹸ ﺑﻴﺎﻥٍ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﻭﺳﻤﻮﺍ " ﻗﹶﺪﺭِﻳﺔﹰ " ﻟِﺈِﻧﻜﹶﺎﺭِﻫِﻢ ﺍﻟﹾﻘﹶﺪﺭ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺗﺴﻤﻰ ﺍﻟﹾﺠﺒﺮِﻳﺔﹸ ﺍﻟﹾﻤﺤﺘﺠﻮﻥﹶ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﻗﹶﺪﺭِﻳﺔﹰ ﺃﹶﻳﻀﺎ .ﻭﺍﻟﺘﺴﻤِﻴﺔﹸ ﻋﻠﹶﻰ ﺍﻟﻄﱠﺎﺋِﻔﹶﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﺃﹶﻏﹾﻠﹶﺐ. ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻳﺮِﻳﺪ ﺍﻟﹾﻤﻌﺎﺻِﻲ ﻗﹶﺪﺭﺍ -ﻓﹶﻬﻮ ﻟﹶﺎ ﻳﺤِﺒﻬﺎ ﻭﻟﹶﺎ ﻳﺮﺿﺎﻫﺎ ﻭﻟﹶﺎ ﻳﺄﹾﻣﺮ ﺑِﻬﺎ ،ﺑﻞﹾ ﻳﺒﻐِﻀﻬﺎ ﻭﻳﺴﺨﻄﹸﻬﺎ ﻭﻳﻜﹾﺮﻫﻬﺎ ﻭﻳﻨﻬﻰ ﻋﻨﻬﺎ .ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﻟﺴﻠﹶﻒِ ﻗﹶﺎﻃِﺒﺔﹰ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ؛ ﻭﻟِﻬﺬﹶﺍ ﺍﺗﻔﹶﻖ ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀُ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺤﺎﻟِﻒ ﻟﹶﻮ ﻗﹶﺎﻝﹶ :ﻭﺍﻟﻠﱠﻪِ ﻟﹶﺄﹶﻓﹾﻌﻠﹶﻦ ﻛﹶﺬﹶﺍ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ - ﻟﹶﻢ ﻳﺤﻨﺚﹾ -ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻔﹾﻌﻠﹾﻪ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻭﺍﺟِﺒﺎ ﺃﹶﻭ ﻣﺴﺘﺤﺒﺎ ،ﻭﻟﹶﻮ ﻗﹶﺎﻝﹶ :ﺇِﻥﹾ ﺃﹶﺣﺐ ﺍﻟﻠﱠﻪ - ﺣﻨِﺚﹶ -ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻭﺍﺟِﺒﺎ ﺃﹶﻭ ﻣﺴﺘﺤﺒﺎ. ﻭﺍﻟﹾﻤﺤﻘﱢﻘﹸﻮﻥﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻧﻮﻋﺎﻥِ :ﺇِﺭﺍﺩﺓﹲ ﻗﹶﺪﺭِﻳﺔﹲ ﻛﹶﻮﻧِﻴﺔﹲ ﺧﻠﹾﻘِﻴﺔﹲ ،ﻭﺇِﺭﺍﺩﺓﹲ ﺩِﻳﻨِﻴﺔﹲ ﺃﹶﻣﺮِﻳﺔﹲ ﺷﺮﻋِﻴﺔﹲ. ﻓﹶﺎﻟﹾﺈِﺭﺍﺩﺓﹸ ﺍﻟﺸﺮﻋِﻴﺔﹸ ﻫِﻲ ﺍﻟﹾﻤﺘﻀﻤﻨﺔﹸ ﻟِﻠﹾﻤﺤﺒﺔِ ﻭﺍﻟﺮﺿﺎ ،ﻭﺍﻟﹾﻜﹶﻮﻧِﻴﺔﹸ ﻫِﻲ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔﹸ ﺍﻟﺸﺎﻣِﻠﹶﺔﹸ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﺤﻮﺍﺩﺙ.
) (1ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦِ ﺍﻵﻳﺘﺎﻥ . ٢٧-٢٦ : ٦٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ br& ÷ŠÌ•ãƒ `tBur ( ÉO»n=ó™M~Ï9 ¼çnu‘ô‰|¹ ÷yuŽô³o„ ¼çmtƒÏ‰ôgtƒ br& ª!$# ϊ̕ム`yJsù
} :ﺎﻟﹶﻰﻌﻟِﻪِ ﺗﺬﹶﺍ ﻛﹶﻘﹶﻮﻫﻭ
.(١) {4 Ïä!$yJ¡¡9$# ’Îû ߉¨è¢Átƒ $yJ¯Rr'Ÿ2 %[`t•ym $¸)Íh‹|Ê ¼çnu‘ô‰|¹ ö@yèøgs† ¼ã&©#ÅÒムbÎ) öNä3s9 yx|ÁRr& ÷br& ‘NŠu‘r& ÷bÎ) ûÓÅÕóÁçR ö/ä3ãèxÿZtƒ Ÿwur
.(٣) {ÇËÎÌÈ
߉ƒÌ•ãƒ $tB ã@yèøÿtƒ ©!$# £`Å3»s9ur
߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ
} :ﻠﹶﺎﻡﻪِ ﺍﻟﺴﻠﹶﻴﻮﺡٍ ﻋ ﻧﻦﺎﻟﹶﻰ ﻋﻌﻟِﻪِ ﺗﻗﹶﻮﻭ
} :ﺎﻟﹶﻰﻌﻟِﻪِ ﺗﻗﹶﻮﻭ
:ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ
(٦)
{4
öNä3tƒÈqøóムbr& ߉ƒÌ•ãƒ ª!$# tb%x.
} :ﺎﻟﹶﻰﻌﻟِﻪِ ﺗ ﻓﹶﻜﹶﻘﹶﻮ،ﺔﹸﺮِﻳﺔﹸ ﺍﻟﹾﺄﹶﻣﻋِﻴﺮﺔﹸ ﺍﻟﺸﻳﻨِﻴﺓﹸ ﺍﻟﺪﺍﺩﺎ ﺍﻟﹾﺈِﺭﺃﹶﻣﻭ
`ÏB z`ƒÏ%©!$# z`oYß™ öNà6tƒÏ‰öhtƒur öNä3s9 tûÎiüt7ãŠÏ9 ª!$# ߉ƒÌ•ãƒ z>qçGtƒ br& ߉ƒÌ•ãƒ ª!$#ur
(٢)
} :ﺎﻟﹶﻰﻌﻟِﻪِ ﺗﻗﹶﻮﻭ
(٤)
{uŽô£ãèø9$#
ãNà6Î/
} :( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ٥) {ÇËÏÈ ÒOŠÅ3ym íOŠÎ=tæ ª!$#ur 3 öNä3ø‹n=tæ z>qçGtƒur öNà6Î=ö6s%
{ÇËÐÈ
$tB
} :ﺎﻟﹶﻰﻌﻟِﻪِ ﺗﻗﹶﻮﻭ
(٨)
{ö N ä 3 ø ‹ n =t æ
(٧)
$VJŠÏàtã ¸xøŠtB (#qè=ŠÏÿsC br& ÏNºuqpk¤¶9$# tbqãèÎ7-Gtƒ šúïÏ%©!$# ߉ƒÌ•ãƒur öNà6ø‹n=tæ
{ÇËÑÈ
$Zÿ‹Ïè|Ê ß`»|¡RM}$# t,Î=äzur 4 öNä3Ytã y#Ïeÿsƒä† br& ª!$# ߉ƒÌ•ãƒ
}
¼çmtGyJ÷èÏR §NÏGãŠÏ9ur öNä.t•ÎdgsÜãŠÏ9 ߉ƒÌ•ãƒ `Å3»s9ur 8lt•ym ô`ÏiB Nà6ø‹n=tæ Ÿ@yèôfuŠÏ9 ª!$# ߉ƒÌ•ãƒ
ö/ä.t •Îd gsÜã ƒur ÏMø• t7ø9$ # Ÿ@÷dr& }§ô_Í h•9$ # ãNà6 Ztã |=Ï dõ‹ ã‹Ï9 ª!$# ߉ ƒÌ•ã ƒ $yJ¯RÎ)
} :ﺎﻟﹶﻰﻌﻟِﻪِ ﺗﻗﹶﻮﻭ
.(٩) {ÇÌÌÈ #ZŽ•ÎgôÜs?
. ١٢٥ : ﺎﻡِ ﺁﻳﺔﻌ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧ1) . ٣٤ : ﻮﺩٍ ﺁﻳﺔ( ﺳﻮﺭﺓ ﻫ2) . ٢٥٣ : ﺓِ ﺁﻳﺔﻘﹶﺮ( ﺳﻮﺭﺓ ﺍﻟﹾﺒ3) . ١٨٥ : ﺓِ ﺁﻳﺔﻘﹶﺮ( ﺳﻮﺭﺓ ﺍﻟﹾﺒ4) . ٢٦ : ( ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ5) . ٢٧ : ﺎﺀِ ﺁﻳﺔﺴ( ﺳﻮﺭﺓ ﺍﻟﻨ6) . ٢٨ : ﺎﺀِ ﺁﻳﺔﺴ( ﺳﻮﺭﺓ ﺍﻟﻨ7) . ٦ : ﺓِ ﺁﻳﺔﺎﺋِﺪ( ﺳﻮﺭﺓ ﺍﻟﹾﻤ8) . ٣٣ : ﺍﺏِ ﺁﻳﺔﺰ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣ9) ٦٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﻫِﻲ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓﹸ ﻓِﻲ ﻣِﺜﹾﻞِ ﻗﹶﻮﻝِ ﺍﻟﻨﺎﺱِ ﻟِﻤﻦ ﻳﻔﹾﻌﻞﹸ ﺍﻟﹾﻘﹶﺒﺎﺋِﺢ :ﻫﺬﹶﺍ ﻳﻔﹾﻌﻞﹸ ﻣﺎ ﻟﹶﺎ ﻳﺮِﻳﺪﻩ ﺍﻟﻠﱠﻪ ،ﺃﹶﻱ :ﻟﹶﺎ ﻳﺤِﺒﻪ ﻭﻟﹶﺎ ﻳﺮﺿﺎﻩ ﻭﻟﹶﺎ ﻳﺄﹾﻣﺮ ﺑِﻪِ. ﻭﺃﹶﻣﺎ ﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﺍﻟﹾﻜﹶﻮﻧِﻴﺔﹸ ﻓﹶﻬِﻲ ﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓﹸ ﻓِﻲ ﻗﹶﻮﻝِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ :ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ. ﻭﺍﻟﹾﻔﹶﺮﻕ ﺛﹶﺎﺑِﺖ ﺑﻴﻦ ﺇِﺭﺍﺩﺓِ ﺍﻟﹾﻤﺮِﻳﺪِ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ،ﻭﺑﻴﻦ ﺇِﺭﺍﺩﺗِﻪِ ﻣِﻦ ﻏﹶﻴﺮِﻩِ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ .ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺍﻟﹾﻔﹶﺎﻋِﻞﹸ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﻓِﻌﻠﹰﺎ ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﻣﻌﻠﱠﻘﹶﺔﹲ ﺑِﻔِﻌﻠِﻪِ ،ﻭﺇِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﻣِﻦ ﻏﹶﻴﺮِﻩِ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﻓِﻌﻠﹰﺎ ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﻟِﻔِﻌﻞِ ﺍﻟﹾﻐﻴﺮِ .ﻭﻛِﻠﹶﺎ ﺍﻟﻨﻮﻋﻴﻦِ ﻣﻌﻘﹸﻮﻝﹲ ﻟِﻠﻨﺎﺱِ ،ﻭﺍﻟﹾﺄﹶﻣﺮ ﻳﺴﺘﻠﹾﺰِﻡ ﺍﻟﹾﺈِﺭﺍﺩﺓﹶ ﺍﻟﺜﱠﺎﻧِﻴﺔﹶ ﺩﻭﻥﹶ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ، ﻓﹶﺎﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﺇِﺫﹶﺍ ﺃﹶﻣﺮ ﺍﻟﹾﻌِﺒﺎﺩ ﺑِﺄﹶﻣﺮٍ ﻓﹶﻘﹶﺪ ﻳﺮِﻳﺪ ﺇِﻋﺎﻧﺔﹶ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﻣﺮ ﺑِﻪِ ﻭﻗﹶﺪ ﻟﹶﺎ ﻳﺮِﻳﺪ ﺫﹶﻟِﻚ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺮِﻳﺪﺍ ﻣِﻨﻪ ﻓِﻌﻠﹶﻪ. ﻭﺗﺤﻘِﻴﻖ ﻫﺬﹶﺍ ﻣِﻤﺎ ﻳﺒﻴﻦ ﻓﹶﺼﻞﹶ ﺍﻟﻨﺰﺍﻉِ ﻓِﻲ ﺃﹶﻣﺮِ ﺍﻟﻠﱠﻪِ -ﺗﻌﺎﻟﹶﻰ :-ﻫﻞﹾ ﻫﻮ ﻣﺴﺘﻠﹾﺰِﻡ ﻟِﺈِﺭﺍﺩﺗِﻪِ ﺃﹶﻡ ﻟﹶﺎ ؟ ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻣﺮ ﺍﻟﹾﺨﻠﹾﻖ ﻋﻠﹶﻰ ﺃﹶﻟﹾﺴﻦِ ﺭﺳﻠِﻪِ ﺑِﻤﺎ ﻳﻨﻔﹶﻌﻬﻢ ﻭﻧﻬﺎﻫﻢ ﻋﻤﺎ ﻳﻀﺮﻫﻢ ،ﻭﻟﹶﻜِﻦ ﻣِﻨﻬﻢ ﻣﻦ ﺃﹶﺭﺍﺩ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﻓِﻌﻠﹶﻪ ،ﻓﹶﺄﹶﺭﺍﺩ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﺫﹶﻟِﻚ ﺍﻟﹾﻔِﻌﻞﹶ ﻭﻳﺠﻌﻠﹶﻪ ﻓﹶﺎﻋِﻠﹰﺎ ﻟﹶﻪ .ﻭﻣِﻨﻬﻢ ﻣﻦ ﻟﹶﻢ ﻳﺮِﺩ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﻓِﻌﻠﹶﻪ ،ﻓﹶﺠِﻬﺔﹸ ﺧﻠﹾﻘِﻪِ ﺳﺒﺤﺎﻧﻪ ﻟِﺄﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ ﻭﻏﹶﻴﺮِﻫﺎ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻏﹶﻴﺮ ﺟِﻬﺔِ ﺃﹶﻣﺮِﻩِ ﻟِﻠﹾﻌﺒﺪِ ﻋﻠﹶﻰ ﻭﺟﻪِ ﺍﻟﹾﺒﻴﺎﻥِ ﻟِﻤﺎ ﻫﻮ ﻣﺼﻠﹶﺤﺔﹲ ﻟِﻠﹾﻌﺒﺪِ ﺃﹶﻭ ﻣﻔﹾﺴﺪﺓﹲ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ - ﺇِﺫﹾ ﺃﹶﻣﺮ ﻓِﺮﻋﻮﻥﹶ ﻭﺃﹶﺑﺎ ﻟﹶﻬﺐٍ ﻭﻏﹶﻴﺮﻫﻤﺎ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ -ﻛﹶﺎﻥﹶ ﻗﹶﺪ ﺑﻴﻦ ﻟﹶﻬﻢ ﻣﺎ ﻳﻨﻔﹶﻌﻬﻢ ﻭﻣﺎ َﻳﺼﻠِﺤﻬﻢ ﺇِﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﻩ، ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ﺇِﺫﹶﺍ ﺃﹶﻣﺮﻫﻢ ﺃﹶﻥﹾ ﻳﻌِﻴﻨﻬﻢ ،ﺑﻞﹾ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﺧﻠﹾﻘِﻪِ ﻟﹶﻬﻢ ﺫﹶﻟِﻚ ﺍﻟﹾﻔِﻌﻞﹶ ﻭﺇِﻋﺎﻧﺘِﻬِﻢ ﻋﻠﹶﻴﻪِ ﻭﺟﻪ ﻣﻔﹾﺴﺪﺓٍ ﻣِﻦ ﺣﻴﺚﹸ ﻫﻮ ﻓِﻌﻞﹲ ﻟﹶﻪ ،ﻓﹶﺈِﻧﻪ ﻳﺨﻠﹸﻖ ﻣﺎ ﻳﺨﻠﹸﻖ ﻟِﺤِﻜﹾﻤﺔٍ ،ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻔِﻌﻞﹸ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ﺑِﻪِ ﻣﺼﻠﹶﺤﺔﹰ ﻟِﻠﹾﻤﺄﹾﻣﻮﺭِ ﺇِﺫﹶﺍ ﻓﹶﻌﻠﹶﻪ - ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺼﻠﹶﺤﺔﹰ ﻟِﻠﹾﺂﻣِﺮِ ﺇِﺫﹶﺍ ﻓﹶﻌﻠﹶﻪ ﻫﻮ ﺃﹶﻭ ﺟﻌﻞﹶ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ﻓﹶﺎﻋِﻠﹰﺎ ﻟﹶﻪ .ﻓﹶﺄﹶﻳﻦ ﺟِﻬﺔﹸ ﺍﻟﹾﺨﻠﹾﻖِ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﹾﺄﹶﻣﺮِ ؟ ﻓﹶﺎﻟﹾﻮﺍﺣِﺪ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻳﺄﹾﻣﺮ ﻏﹶﻴﺮﻩ ﻭﻳﻨﻬﺎﻩ ﻣﺮِﻳﺪﺍ ﺍﻟﻨﺼِﻴﺤﺔﹶ ﻭﻣﺒﻴﻨﺎ ﻟِﻤﺎ ﻳﻨﻔﹶﻌﻪ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻊ ﺫﹶﻟِﻚ ﻟﹶﺎ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻌِﻴﻨﻪ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﻔِﻌﻞِ ،ﺇِﺫﹾ ﻟﹶﻴﺲ ﻛﹸﻞﱡ ﻣﺎ ﻛﹶﺎﻥﹶ ﻣﺼﻠﹶﺤﺘِﻲ ﻓِﻲ ﺃﹶﻥﹾ ﺁﻣﺮ ﺑِﻪِ ﻏﹶﻴﺮِﻱ ﻭﺃﹶﻧﺼﺤﻪ - ﻳﻜﹸﻮﻥﹸ ﻣﺼﻠﹶﺤﺘِﻲ ﻓِﻲ ﺃﹶﻥﹾ ﺃﹸﻋﺎﻭِﻧﻪ ﺃﹶﻧﺎ ﻋﻠﹶﻴﻪِ ،ﺑﻞﹾ ﻗﹶﺪ ﺗﻜﹸﻮﻥﹸ ﻣﺼﻠﹶﺤﺘِﻲ ﺇِﺭﺍﺩﺓﹶ ﻣﺎ ﻳﻀﺎﺩﻩ .ﻓﹶﺠِﻬﺔﹸ ﺃﹶﻣﺮِﻩِ ﻟِﻐﻴﺮِﻩِ ﻧﺼﺤﺎ ﻏﹶﻴﺮ ﺟِﻬﺔِ ﻓِﻌﻠِﻪِ ﻟِﻨﻔﹾﺴِﻪِ ،ﻭﺇِﺫﹶﺍ ﺃﹶﻣﻜﹶﻦ ﺍﻟﹾﻔﹶﺮﻕ ﻓِﻲ ﺣﻖ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ﻓﹶﻬﻮ ﻓِﻲ ﺣﻖ ﺍﻟﻠﱠﻪِ ﺃﹶﻭﻟﹶﻰ ﺑِﺎﻟﹾﺈِﻣﻜﹶﺎﻥِ. ٦٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ ﺗﻀﺮِﺏ ﻣﺜﹶﻠﹰﺎ ﺑِﻤﻦ ﺃﹶﻣﺮ ﻏﹶﻴﺮﻩ ﺑِﺄﹶﻣﺮِﻩِ ،ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ﺃﹶﻗﹾﺮﺏ ﺇِﻟﹶﻰ ﻓِﻌﻠِﻪِ ،ﻛﹶﺎﻟﹾﺒِﺸﺮِ ﻭﺍﻟﻄﱠﻠﹶﺎﻗﹶﺔِ ﻭﺗﻬﻴِﺌﹶﺔِ ﺍﻟﹾﻤﺴﺎﻧِﺪِ ﻭﺍﻟﹾﻤﻘﹶﺎﻋِﺪِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ. ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ :ﻫﺬﹶﺍ ﻳﻜﹸﻮﻥﹸ ﻋﻠﹶﻰ ﻭﺟﻬﻴﻦِ :ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﺼﻠﹶﺤﺔﹸ ﺍﻟﹾﺂﻣِﺮِ ﺗﻌﻮﺩ ﺇِﻟﹶﻰ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻛﹶﺄﹶﻣﺮِ ﺍﻟﹾﻤﻠِﻚِ ﺟﻨﺪﻩ ﺑِﻤﺎ ﻳﺆﻳﺪ ﻣﻠﹾﻜﹶﻪ ،ﻭﺃﹶﻣﺮِ ﺍﻟﺴﻴﺪِ ﻋﺒﺪﻩ ﺑِﻤﺎ ﻳﺼﻠِﺢ ﻣﻠﹾﻜﹶﻪ ،ﻭﺃﹶﻣﺮِ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﺷﺮِﻳﻜﹶﻪ
)(١
ﺑِﻤﺎ ﻳﺼﻠِﺢ ﺍﻟﹾﺄﹶﻣﺮ ﺍﻟﹾﻤﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ .ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﺂﻣِﺮ ﻳﺮﻯ
ﺍﻟﹾﺈِﻋﺎﻧﺔﹶ ﻟِﻠﹾﻤﺄﹾﻣﻮﺭِ ﻣﺼﻠﹶﺤﺔﹰ ﻟﹶﻪ ،ﻛﹶﺎﻟﹾﺄﹶﻣﺮِ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ،ﻭﺇِﺫﹶﺍ ﺃﹶﻋﺎﻥﹶ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ﻋﻠﹶﻰ ﺍﻟﹾﺒِﺮ ﻭﺍﻟﺘﻘﹾﻮﻯ ﻓﹶﺈِﻧﻪ ﻗﹶﺪ ﻋﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺜِﻴﺒﻪ ﻋﻠﹶﻰ ﺇِﻋﺎﻧﺘِﻪِ ﻋﻠﹶﻰ ﺍﻟﻄﱠﺎﻋﺔِ ،ﻭﺃﹶﻧﻪ ﻓِﻲ ﻋﻮﻥِ ﺍﻟﹾﻌﺒﺪِ ﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌﺒﺪ ﻓِﻲ ﻋﻮﻥِ ﺃﹶﺧِﻴﻪِ ،ﻓﹶﺄﹶﻣﺎ ﺇِﺫﹶﺍ ﻗﹸﺪﺭ ﺃﹶﻥﱠ ﺍﻟﹾﺂﻣِﺮ ﺇِﻧﻤﺎ ﺃﹶﻣﺮ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ﻟِﻤﺼﻠﹶﺤﺔِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ،ﻟﹶﺎ ﻟِﻨ ﹾﻔﻊٍ ﻳﻌﻮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﺂﻣِﺮِ ﻣِﻦ ﻓِﻌﻞِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ،ﻛﹶﺎﻟﻨﺎﺻِﺢِ ﺍﻟﹾﻤﺸِﲑِ ﻭﻗﺪ ﺭﺃﻯ ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﺃﹶﻋﺎﻧﻪ ﻟﹶﻢ ﻳﻜﹸﻦ ﺫﹶﻟِﻚ ﻣﺼﻠﹶﺤﺔﹰ ﻟِﻠﹾﺂﻣِﺮِ، ﻭﺃﹶﻥﱠ ﻓِﻲ ﺣﺼﻮﻝِ ﻣﺼﻠﹶﺤﺔِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ﻣﻀﺮﺓﹰ ﻋﻠﹶﻰ ﺍﻟﹾﺂﻣِﺮِ ،ﻣِﺜﹾﻞﹶ ﺍﻟﱠﺬِﻱ ﺟﺎﺀَ ﻣِﻦ ﺃﹶﻗﹾﺼﻰ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻳﺴﻌﻰ ﻭﻗﹶﺎﻝﹶ ﻟِﻤﻮﺳﻰ} :
)z`ÏB y7s9 ’ÎoTÎ) ólã•÷z$$sù x8qè=çFø)u‹Ï9 y7Î/ tbrã•ÏJs?ù'tƒ V|yJø9$# žcÎ
.(٢) {ÇËÉÈ šúüÏÛÅÁ»¨Y9$#ﻓﹶﻬﺬﹶﺍ ﻣﺼﻠﹶﺤﺘﻪ ﻓِﻲ ﺃﹶﻥﹾ ﻳﺄﹾﻣﺮ ﻣﻮﺳﻰ -ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ - ﺑِﺎﻟﹾﺨﺮﻭﺝِ ،ﻟﹶﺎ ﻓِﻲ ﺃﹶﻥﹾ ﻳﻌِﻴﻨﻪ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﺇِﺫﹾ ﻟﹶﻮ ﺃﹶﻋﺎﻧﻪ ﻟﹶﻀﺮﻩ ﻗﹶﻮﻣﻪ .ﻭﻣِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﻛﹶﺜِﲑ. ﻭﺇِﺫﹶﺍ ﻗِﻴﻞﹶ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﻣﺮ ﺍﻟﹾﻌِﺒﺎﺩ ﺑِﻤﺎ ﻳﺼﻠِﺤﻬﻢ ،ﻟﹶﻢ ﻳﻠﹾﺰﻡ ﻣِﻦ ﺫﹶﻟِﻚ ﺃﹶﻥﹾ ﻳﻌِﻴﻨﻬﻢ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﻣﺮﻫﻢ ﺑِﻪِ ،ﻟﹶﺎ ﺳِﻴﻤﺎ ﻭﻋِﻨﺪ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﻟﹶﺎ ﻳﻘﹾﺪِﺭ ﺃﹶﻥﹾ ﻳﻌِﲔ ﺃﹶﺣﺪﺍ ﻋﻠﹶﻰ ﻣﺎ ﺑِﻪِ ﻳﺼِﲑ ﻓﹶﺎﻋِﻠﹰﺎ .ﻭﺇِﺫﹶﺍ ﻋﻠﱢﻠﹶﺖ ﺃﹶﻓﹾﻌﺎﻟﹸﻪ ﺑِﺎﻟﹾﺤِﻜﹾﻤﺔِ ،ﻓﹶﻬِﻲ ﺛﹶﺎﺑِﺘﺔﹲ ﻓِﻲ ﻧﻔﹾﺲِ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻭﺇِﻥﹾ ﻛﹸﻨﺎ ﻧﺤﻦ ﻟﹶﺎ ﻧﻌﻠﹶﻤﻬﺎ .ﻓﹶﻠﹶﺎ ﻳﻠﹾﺰﻡ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻧﻔﹾﺲِ ﺍﻟﹾﺂﻣِﺮِ ﻟﹶﻪ ﺣِﻜﹾﻤﺔﹲ ﻓِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺈِﻋﺎﻧﺔِ ﻋﻠﹶﻰ ﻓِﻌﻞِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ﺑِﻪِ ﺣِﻜﹾﻤﺔﹲ ،ﺑﻞﹾ ﻗﹶﺪ ﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﺗﻘﹾﺘﻀِﻲ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌِﻴﻨﻪ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﻓﹶﺈِﻧﻪ ﺇِﺫﹶﺍ ﺃﹶﻣﻜﹶﻦ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻘﹾﺘﻀﻰ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻭﺍﻟﹾﻤﺼﻠﹶﺤﺔِ ﺃﹶﻥﹾ ﻳﺄﹾﻣﺮ ﻟِﻤﺼﻠﹶﺤﺔِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ،ﻭﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﻭﺍﻟﹾﻤﺼﻠﹶﺤﺔﹸ ﻟِﻠﹾﺂﻣِﺮِ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌِﻴﻨﻪ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ - ﻓﹶﺈِﻣﻜﹶﺎﻥﹸ ﺫﹶﻟِﻚ ﻓِﻲ ﺣﻖ ﺍﻟﺮﺏ ﺃﹶﻭﻟﹶﻰ ﻭﺃﹶﺣﺮﻯ. ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " :ﺷﺮﻛﺎﻩ " . ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ . ٢٠ : ٦٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﹾﻤﻘﹾﺼﻮﺩ :ﺃﹶﻧﻪ ﻳﻤﻜِﻦ ﻓِﻲ ﺣﻖ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﺍﻟﹾﺤﻜِﻴﻢِ ﺃﹶﻥﹾ ﻳﺄﹾﻣﺮ ﻏﹶﻴﺮﻩ ﺑِﺄﹶﻣﺮٍ ﻭﻟﹶﺎ ﻳﻌِﻴﻨﻪ ﻋﻠﹶﻴﻪِ، ﻓﹶﺎﻟﹾﺨﺎﻟِﻖ ﺃﹶﻭﻟﹶﻰ ﺑِﺈِﻣﻜﹶﺎﻥِ ﺫﹶﻟِﻚ ﻓِﻲ ﺣﻘﱢﻪِ ﻣﻊ ﺣِﻜﹾﻤﺘِﻪِ .ﻓﹶﻤﻦ ﺃﹶﻣﺮﻩ ﻭﺃﹶﻋﺎﻧﻪ ﻋﻠﹶﻰ ﻓِﻌﻞِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ﺑِﻪِ ﻗﹶﺪ ﺗﻌﻠﱠﻖ ﺑِﻪِ ﺧﻠﹾﻘﹸﻪ ﻭﺃﹶﻣﺮﻩ ﺇِﻧﺸﺎﺀً ﻭﺧﻠﹾﻘﹰﺎ ﻭﻣﺤﺒﺔﹰ ،ﻓﹶﻜﹶﺎﻥﹶ ﻣﺮﺍﺩﺍ ﺑِﺠِﻬﺔِ ﺍﻟﹾﺨﻠﹾﻖِ ﻭﻣﺮﺍﺩﺍ ﺑِﺠِﻬﺔِ ﺍﻟﹾﺄﹶﻣﺮِ .ﻭﻣﻦ ﻟﹶﻢ ﻳﻌِﻨﻪ ﻋﻠﹶﻰ ﻓِﻌﻞِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ﻗﹶﺪ ﺗﻌﻠﱠﻖ ﺑِﻪِ ﺃﹶﻣﺮﻩ ﻭﻟﹶﻢ ﻳﺘﻌﻠﱠﻖ ﺑِﻪِ ﺧﻠﹾﻘﹸﻪ ،ﻟِﻌﺪﻡِ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﺍﻟﹾﻤﻘﹾﺘﻀِﻴﺔِ ﻟِﺘﻌﻠﱡﻖِ ﺍﻟﹾﺨﻠﹾﻖِ ﺑِﻪِ ،ﻭﻟِﺤﺼﻮﻝِ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﺍﻟﹾﻤﻘﹾﺘﻀِﻴﺔِ ﻟِﺨﻠﹾﻖِ ﺿِﺪﻩِ .ﻭﺧﻠﹾﻖ ﺃﹶﺣﺪِ ﺍﻟﻀﺪﻳﻦِ ﻳﻨﺎﻓِﻲ ﺧﻠﹾﻖ ﺍﻟﻀﺪ ﺍﻟﹾﺂﺧﺮِ ،ﻓﹶﺈِﻥﱠ ﺧﻠﹾﻖ ﺍﻟﹾﻤﺮﺽِ -ﺍﻟﱠﺬِﻱ ﻳﺤﺼﻞﹸ ﺑِﻪِ ﺫﹸﻝﱡ ﺍﻟﹾﻌﺒﺪِ ﻟِﺮﺑﻪِ ﻭﺩﻋﺎﺅﻩ ﻭﺗﻮﺑﺘﻪ ﻭﺗﻜﹾﻔِﲑ ﺧﻄﹶﺎﻳﺎﻩ ﻭﻳﺮِﻕ ﺑِﻪِ ﻗﹶﻠﹾﺒﻪ ﻭﻳﺬﹾﻫِﺐ ﻋﻨﻪ ﺍﻟﹾﻜِﺒﺮِﻳﺎﺀَ ﻭﺍﻟﹾﻌﻈﹶﻤﺔﹶ ﻭﺍﻟﹾﻌﺪﻭﺍﻥﹶ -ﻳﻀﺎﺩ ﺧﻠﹾﻖ ﺍﻟﺼﺤﺔِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺗﺤﺼﻞﹸ ﻣﻌﻬﺎ ﻫﺬِﻩِ ﺍﻟﹾﻤﺼﺎﻟِﺢ .ﻭﻟِﺬﹶﻟِﻚ ] ﻛﹶﺎﻥﹶ [ ﺧﻠﹾﻖ ﻇﹸﻠﹾﻢِ ﺍﻟﻈﱠﺎﻟِﻢِ -ﺍﻟﱠﺬِﻱ ﻳﺤﺼﻞﹸ ﺑِﻪِ ﻟِﻠﹾﻤﻈﹾﻠﹸﻮﻡِ ﻣِﻦ ﺟِﻨﺲِ ﻣﺎ ﻳﺤﺼﻞﹸ ﺑِﺎﻟﹾﻤﺮﺽِ - ﻳﻀﺎﺩ ﺧﻠﹾﻖ ﻋﺪﻟِﻪِ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﺤﺼﻞﹸ ﺑِﻪِ ﻫﺬِﻩِ ﺍﻟﹾﻤﺼﺎﻟِﺢ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻣﺼﻠﹶﺤﺘﻪ ﻫﻮ ﻓِﻲ ﺃﹶﻥﹾ ﻳﻌﺪِﻝﹶ. ﻭﺗﻔﹾﺼِﻴﻞﹸ ﺣِﻜﹾﻤﺔِ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﺧﻠﹾﻘِﻪِ ﻭﺃﹶﻣﺮِﻩِ ،ﺗﻌﺠِﺰ ﻋﻦ ﻣﻌﺮِﻓﹶﺘِﻬﺎ ﻋﻘﹸﻮﻝﹸ ﺍﻟﹾﺒﺸﺮِ. ﻭﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ ﺩﺧﻠﹸﻮﺍ ﻓِﻲ ﺍﻟﺘﻌﻄِﻴﻞِ ﻋﻠﹶﻰ ﻃﹶﺮِﻳﻘﹶﺔٍ ﻓﹶﺎﺳِﺪﺓٍ :ﻣﺜﱠﻠﹸﻮﺍ ﺍﻟﻠﱠﻪ ﻓِﻴﻬﺎ ﺑِﺨﻠﹾﻘِﻪِ ،ﻭﻟﹶﻢ ﻳﺜﹾﺒِﺘﻮﺍ ﺣِﻜﹾﻤﺔﹰ ﺗﻌﻮﺩ ﺇِﻟﹶﻴﻪِ. ﻗﹶﻮﻟﹸﻪ ) :ﻟﹶﺎ ﺗﺒﻠﹸﻐﻪ ﺍﻟﹾﺄﹶﻭﻫﺎﻡ ،ﻭﻟﹶﺎ ﺗﺪﺭِﻛﹸﻪ ﺍﻟﹾﺄﹶﻓﹾﻬﺎﻡ.( ﺵ :ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ} :
$VJù=Ïã ¾ÏmÎ/ šcqäÜ‹Ïtä† Ÿwur
.(١) {ÇÊÊÉÈﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﺼﺤﺎﺡِ:
ﺗﻮﻫﻤﺖ ﺍﻟﺸﻲﺀَ :ﻇﹶﻨﻨﺘﻪ ،ﻭﻓﹶﻬِﻤﺖ ﺍﻟﺸﻲﺀَ :ﻋﻠِﻤﺘﻪ .ﻓﹶﻤﺮﺍﺩ ﺍﻟﺸﻴﺦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ :ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻨﺘﻬِﻲ ﺇِﻟﹶﻴﻪِ ﻭﻫﻢ ،ﻭﻟﹶﺎ ﻳﺤِﻴﻂﹸ ﺑِﻪِ ﻋِﻠﹾﻢ .ﻗِﻴﻞﹶ :ﺍﻟﹾﻮﻫﻢ ﻣﺎ ﻳﺮﺟﻰ ﻛﹶﻮﻧﻪ ،ﺃﹶﻱ :ﻳﻈﹶﻦ ﺃﹶﻧﻪ ﻋﻠﹶﻰ ﺻﻴﻐﺔِ ﻛﹶﺬﹶﺍ، ﻭﺍﻟﹾﻔﹶﻬﻢ :ﻫﻮ ﻣﺎ ﻳﺤﺼﻠﹸﻪ ﺍﻟﹾﻌﻘﹾﻞﹸ ﻭﻳﺤِﻴﻂﹸ ﺑِﻪِ .ﻭﺍﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻛﹶﻴﻒ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺇِﻟﱠﺎ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ،ﻭﺇِﻧﻤﺎ ﻧﻌﺮِﻓﹸﻪ ﺳﺒﺤﺎﻧﻪ ﺑِﺼِﻔﹶﺎﺗِﻪِ ،ﻭﻫﻮ ﺃﹶﻧﻪ ﺃﹶﺣﺪ ،ﺻﻤﺪ ،ﻟﹶﻢ ﻳﻠِﺪ ﻭﻟﹶﻢ ﻳﻮﻟﹶﺪ، ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻟﹶﻪ ﻛﹸﻔﹸﻮﺍ ﺃﹶﺣﺪ} ،
¼çm©9 4 ×PöqtR Ÿwur ×puZÅ™ ¼çnä‹è{ù's? Ÿw 4 ãPq•‹s)ø9$# •ÓyÕø9$# uqèd žwÎ) tm»s9Î) Iw ª!$#
) (1ﺳﻮﺭﺓ ﻃﻪ . ١١٠ : ٧٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
} .(١) {3 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB
â¨r‘‰à)ø9$# à7Î=yJø9$# uqèd žwÎ) tm»s9Î) Iw ”Ï%©!$# ª!$# uqèd
ª!$# uqèd šcqà2ÎŽô³ç„ $£Jtã «!$# z`»ysö6ß™ 4 çŽÉi9x6tGßJø9$# â‘$¬6yfø9$# Ⓝ͓yèø9$# ÚÆÏJø‹ygßJø9$# ß`ÏB÷sßJø9$# ãN»n=¡¡9$#
uqèdur ( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû $tB ¼çms9 ßxÎm7|¡ç„ 4 4Óo_ó¡ßsø9$# âä!$yJó™F{$# ã&s! ( â‘Èhq|ÁßJø9$# ä—Í‘$t7ø9$# ß,Î=»y‚ø9$#
.(٢) {ÇËÍÈ ÞOŠÅ3ptø:$# Ⓝ͕yèø9$#
ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﻳﺸﺒِﻪ ﺍﻟﹾﺄﹶﻧﺎﻡ.( ﺵ :ﻫﺬﹶﺍ ﺭﺩ ﻟِﻘﹶﻮﻝِ ﺍﻟﹾﻤﺸﺒﻬﺔِ ،ﺍﻟﱠﺬِﻳﻦ ﻳﺸﺒﻬﻮﻥﹶ ﺍﻟﹾﺨﺎﻟِﻖ ﺑِﺎﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ، ﻗﹶﺎﻝﹶ
U
}
玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9
.(٣) {ÇÊÊÈﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﻧﻔﹾﻲ
ﺍﻟﺼﻔﹶﺎﺕِ ﻛﹶﻤﺎ ﻳﻘﹸﻮﻝﹸ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺒِﺪﻉِ ﻓﹶﻤِﻦ ﻛﹶﻠﹶﺎﻡِ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ -ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ - ﻓِﻲ ﺍﻟﹾﻔِﻘﹾﻪِ ﺍﻟﹾﺄﹶﻛﹾﺒﺮِ :ﻟﹶﺎ ﻳﺸﺒِﻪ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺧﻠﹾﻘِﻪِ .ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﺑﻌﺪ ﺫﹶﻟِﻚ :ﻭﺻِﻔﹶﺎﺗﻪ ﻛﹸﻠﱡﻬﺎ ﺧِﻠﹶﺎﻑ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ،ﻳﻌﻠﹶﻢ ﻟﹶﺎ ﻛﹶﻌِﻠﹾﻤِﻨﺎ ،ﻭﻳﻘﹾﺪِﺭ ﻟﹶﺎ ﻛﹶﻘﹸﺪﺭﺗِﻨﺎ ،ﻭﻳﺮﻯ ﻟﹶﺎ ﻛﹶﺮﺅﻳﺘِﻨﺎ .ﺍﻧﺘﻬﻰ .ﻭﻗﹶﺎﻝﹶ ﻧﻌﻴﻢ ﺑﻦ ﺣﻤﺎﺩٍ :ﻣﻦ ﺷﺒﻪ ﺍﻟﻠﱠﻪ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺧﻠﹾﻘِﻪِ ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ ،ﻭﻣﻦ ﺃﹶﻧﻜﹶﺮ ﻣﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ ،ﻭﻟﹶﻴﺲ ﻓِﻴﻤﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻭﻟﹶﺎ ﺭﺳﻮﻟﹸﻪ ﺗﺸﺒِﻴﻪ. ﻭﻗﹶﺎﻝﹶ ﺇِﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪِ :ﻣﻦ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑﺸﻲﺀ ﻓﹶﺸﺒﻪ ﺻِﻔﹶﺎﺗِﻪِ ﺑِﺼِﻔﹶﺎﺕِ ﺃﹶﺣﺪٍ ﻣِﻦ ﺧﻠﹾﻖِ ﺍﻟﻠﱠﻪِ ﻓﹶﻬﻮ ﻛﹶﺎﻓِﺮ ﺑِﺎﻟﻠﱠﻪِ ﺍﻟﹾﻌﻈِﻴﻢِ ،ﻭﻗﹶﺎﻝﹶ :ﻋﻼﻣﺔﹸ ﺟﻬﻢٍ ﻭﺃﹶﺻﺤﺎﺑِﻪِ ﺩﻋﻮﺍﻫﻢ ﻋﻠﹶﻰ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻣﺎ ﺃﹸﻭﻟِﻌﻮﺍ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻜﹶﺬِﺏِ :-ﺃﹶﻧﻬﻢ ﻣﺸﺒﻬﺔﹲ ،ﺑﻞﹾ ﻫﻢ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔﹸ .ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﺧﻠﹾﻖ ﻛﹶﺜِﲑ ﻣِﻦ ﺃﹶﺋِﻤﺔِ ﺍﻟﺴﻠﹶﻒِ :ﻋﻠﹶﺎﻣﺔﹸ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ﺗﺴﻤِﻴﺘﻬﻢ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻣﺸﺒﻬﺔﹰ ،ﻓﹶﺈِﻧﻪ ﻣﺎ ﻣِﻦ ﺃﹶﺣﺪٍ ﻣِﻦ ﻧﻔﹶﺎﺓِ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﻭﺍﻟﺼﻔﹶﺎﺕِ ﺇِﻟﱠﺎ ﻳﺴﻤﻲ ﺍﻟﹾﻤﺜﹾﺒِﺖ ﻟﹶﻬﺎ ﻣﺸﺒﻬﺎ ،ﻓﹶﻤﻦ ﺃﹶﻧﻜﹶﺮ ﺃﹶﺳﻤﺎﺀَ ﺍﻟﻠﱠﻪِ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ﻣِﻦ ﻏﹶﺎﻟِﻴﺔِ ﺍﻟﺰﻧﺎﺩِﻗﹶﺔِ ،ﺍﻟﹾﻘﹶﺮﺍﻣِﻄﹶﺔِ ﻭﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ،ﻭﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﻋﺎﻟِﻢ ﻭﻟﹶﺎ ﻗﹶﺎﺩِﺭ:- ﻳﺰﻋﻢ ﺃﹶﻥﱠ ﻣﻦ ﺳﻤﺎﻩ ﺑِﺬﹶﻟِﻚ ﻓﹶﻬﻮ ﻣﺸﺒﻪ؛ ﻟِﺄﹶﻥﱠ ﺍﻟِﺎﺷﺘِﺮﺍﻙ ﻓِﻲ ﺍﻟِﺎﺳﻢِ ﻳﻮﺟِﺐ ﺍﻟِﺎﺷﺘِﺒﺎﻩ ﻓِﻲ ﻣﻌﻨﺎﻩ، ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٥٥ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺤﺸﺮِ ﺍﻵﻳﺘﺎﻥ . ٢٤-٢٣ : ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ٧١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻦ ﺃﹶﺛﹾﺒﺖ ﺍﻟِﺎﺳﻢ ﻭﻗﹶﺎﻝﹶ :ﻫﻮ ﻣﺠﺎﺯ ،ﻛﹶﻐﺎﻟِﻴﺔِ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ،ﻳﺰﻋﻢ ﺃﹶﻥﱠ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻋﺎﻟِﻢ ﺣﻘِﻴﻘﹶﺔﹰ؛ ﻗﹶﺎﺩِﺭ ﺣﻘِﻴﻘﹶﺔﹰ :-ﻓﹶﻬﻮ ﻣﺸﺒﻪ ،ﻭﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺍﻟﺼﻔﹶﺎﺕِ ﻭﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻴﺲ ﻟﹶﻪ ﻋِﻠﹾﻢ ﻭﻟﹶﺎ ﻗﹸﺪﺭﺓﹲ ﻭﻟﹶﺎ ﻛﹶﻠﹶﺎﻡ ﻭﻟﹶﺎ ﻣﺤﺒﺔﹲ ﻭﻟﹶﺎ ﺇِﺭﺍﺩﺓﹲ -ﻗﹶﺎﻝﹶ ﻟِﻤﻦ ﺃﹶﺛﹾﺒﺖ ﺍﻟﺼﻔﹶﺎﺕِ :ﺇِﻧﻪ ﻣﺸﺒﻪ ،ﻭﺇِﻧﻪ ﻣﺠﺴﻢ. ﻭﻟِﻬﺬﹶﺍ ﻛﹸﺘﺐ ﻧﻔﹶﺎﺓِ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻣِﻦ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﺍﻟﺮﺍﻓِﻀﺔِ ﻭﻧﺤﻮِﻫِﻢ ،ﻛﹸﻠﱡﻬﺎ ﻣﺸﺤﻮﻧﺔﹲ ﺑِﺘﺴﻤِﻴﺔِ ﻣﺜﹾﺒِﺘِﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﻣﺸﺒﻬﺔﹰ ﻭﻣﺠﺴﻤﺔﹰ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻓِﻲ ﻛﹸﺘﺒِﻬِﻢ :ﺇِﻥﱠ ﻣِﻦ ﺟﻤﻠﹶﺔِ ﺍﻟﹾﻤﺠﺴﻤﺔِ ﻗﹶﻮﻣﺎ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ :ﺍﻟﹾﻤﺎﻟِﻜِﻴﺔﹸ ،ﻳﻨﺴﺒﻮﻥﹶ ﺇِﻟﹶﻰ ﺭﺟﻞٍ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﻣﺎﻟِﻚ ﺑﻦ ﺃﹶﻧﺲٍ ،ﻭﻗﹶﻮﻣﺎ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ ﺍﻟﺸﺎﻓِﻌِﻴﺔﹸ ،ﻳﻨﺴﺒﻮﻥﹶ ﺇِﻟﹶﻰ ﺭﺟﻞٍ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﻣﺤﻤﺪ ﺑﻦ ﺇِﺩﺭِﻳﺲ !! ﺣﺘﻰ ﺍﻟﱠﺬِﻳﻦ ﻳﻔﹶﺴﺮﻭﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻣِﻨﻬﻢ ،ﻛﹶﻌﺒﺪِ ﺍﻟﹾﺠﺒﺎﺭِ ،ﻭﺍﻟﺰﻣﺨﺸﺮِﻱ ،ﻭﻏﹶﻴﺮِﻫِﻤﺎ ،ﻳﺴﻤﻮﻥﹶ ﻛﹸﻞﱠ ﻣﻦ ﺃﹶﺛﹾﺒﺖ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ﻭﻗﹶﺎﻝﹶ ﺑِﺎﻟﺮﺅﻳﺔِ -ﻣﺸﺒﻬﺎ .ﻭﻫﺬﹶﺍ ﺍﻟِﺎﺳﺘِﻌﻤﺎﻝﹸ ﻗﹶﺪ ﻏﹶﻠﹶﺐ ﻋِﻨﺪ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻣِﻦ ﻏﹶﺎﻟِﺐِ ﺍﻟﻄﱠﻮﺍﺋِﻒِ. ﻭﻟﹶﻜِﻦ ﺍﻟﹾﻤﺸﻬﻮﺭ ﻣِﻦِ ﺍﺳﺘِﻌﻤﺎﻝِ ﻫﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆِ ﻋِﻨﺪ ﻋﻠﹶﻤﺎﺀِ ﺍﻟﺴﻨﺔِ ﺍﻟﹾﻤﺸﻬﻮﺭِﻳﻦ :ﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺮِﻳﺪﻭﻥﹶ ﺑِﻨﻔﹾﻲِ ﺍﻟﺘﺸﺒِﻴﻪِ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻭﻟﹶﺎ ﻳﺼِﻔﹸﻮﻥﹶ ﺑِﻪِ ﻛﹸﻞﱠ ﻣﻦ ﺃﹶﺛﹾﺒﺖ ﺍﻟﺼﻔﹶﺎﺕِ .ﺑﻞﹾ ﻣﺮﺍﺩﻫﻢ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺸﺒِﻪ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻓِﻲ ﺃﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ :ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻌﻠﹶﻢ ﻟﹶﺎ ﻛﹶﻌِﻠﹾﻤِﻨﺎ ،ﻭﻳﻘﹾﺪِﺭ ﻟﹶﺎ ﻛﹶﻘﹸﺪﺭﺗِﻨﺎ ،ﻭﻳﺮﻯ ﻟﹶﺎ ﻛﹶﺮﺅﻳﺘِﻨﺎ ،ﻭﻫﺬﹶﺍ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
¾ÏmÎ=÷WÏJx. }§øŠs9
« (١) {ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†xﻓﹶﻨﻔﹶﻰ ﺍﻟﹾﻤِﺜﹾﻞﹶ ﻭﺃﹶﺛﹾﺒﺖ ﺍﻟﻮﺻﻒ. ﻭﺳﻴﺄﹾﺗِﻲ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﻴﺦِ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺼﻔﹶﺎﺕِ ،ﺗﻨﺒِﻴﻬﺎ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﻧﻔﹾﻲ ﺍﻟﺘﺸﺒِﻴﻪِ ﻣﺴﺘﻠﹾﺰِﻣﺎ ﻟِﻨﻔﹾﻲِ ﺍﻟﺼﻔﹶﺎﺕِ. ﻭﻣِﻤﺎ ﻳﻮﺿﺢ ﻫﺬﹶﺍ :ﺃﹶﻥﱠ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﺈِﻟﹶﻬِﻲ ﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺴﺘﺪﻝﱠ ﻓِﻴﻪِ ﺑِﻘِﻴﺎﺱٍ ﺗﻤﺜِﻴﻠِﻲ ﻳﺴﺘﻮِﻱ ﻓِﻴﻪِ ﺍﻟﹾﺄﹶﺻﻞﹸ ﻭﺍﻟﹾﻔﹶﺮﻉ ،ﻭﻟﹶﺎ ﺑِﻘِﻴﺎﺱٍ ﺷﻤﻮﻟِﻲ ﻳﺴﺘﻮِﻱ ﺃﹶﻓﹾﺮﺍﺩﻩ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ،ﻓﹶﻠﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻤﺜﱠﻞﹶ ﺑِﻐﻴﺮِﻩِ ،ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺪﺧﻞﹶ ﻫﻮ ﻭﻏﹶﻴﺮﻩ ﺗﺤﺖ
)(٢
ﻗﹶﻀِﻴﺔٍ ﻛﹸﻠﱢﻴﺔٍ ﻳﺴﺘﻮِﻱ
ﺃﹶﻓﹾﺮﺍﺩﻫﺎ .ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻤﺎ ﺳﻠﹶﻜﹶﺖ ﻃﹶﻮﺍﺋِﻒ ﺍﻟﹾﻤﺘﻔﹶﻠﹾﺴِﻔﹶﺔِ ﻭﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤﺔِ ﻣِﺜﹾﻞﹶ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻗﹾﻴِﺴﺔِ ﻓِﻲ ﺍﻟﹾﻤﻄﹶﺎﻟِﺐِ ) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﲝﻴﺚ " ،ﻭﻫﻮ ﺗﺼﺤﻴﻒ ﻭﺍﺿﺢ . ٧٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ -ﻟﹶﻢ ﻳﺼِﻠﹸﻮﺍ ﺑِﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﻴﻘِﲔِ ،ﺑﻞﹾ ﺗﻨﺎﻗﹶﻀﺖ ﺃﹶﺩِﻟﱠﺘﻬﻢ ،ﻭﻏﹶﻠﹶﺐ ﻋﻠﹶﻴﻬِﻢ ﺑﻌﺪ ﺍﻟﺘﻨﺎﻫِﻲ ﺍﻟﹾﺤﻴﺮﺓﹸ ﻭﺍﻟِﺎﺿﻄِﺮﺍﺏ ،ﻟِﻤﺎ ﻳﺮﻭﻧﻪ ﻣِﻦ ﻓﹶﺴﺎﺩِ ﺃﹶﺩِﻟﱠﺘِﻬِﻢ ﺃﹶﻭ ﺗﻜﹶﺎﻓﻴﻬﺎ. ﻭﻟﹶﻜِﻦ ﻳﺴﺘﻌﻤﻞﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﻗِﻴﺎﺱ ﺍﻟﹾﺄﹶﻭﻟﹶﻰ ،ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ ﺗﻤﺜِﻴﻠﹰﺎ ﺃﹶﻭ ﺷﻤﻮﻟﹰﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: } .(١) {4 4’n?ôãF{$# ã@sVyJø9$# ¬!urﻣِﺜﹾﻞﹶ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻛﹶﻤﺎﻝٍ ﺛﺒﺖ ﻟِﻠﹾﻤﻤﻜِﻦِ ﺃﹶﻭ ﻟِﻠﹾﻤﺤﺪﺙِ ،ﻟﹶﺎ ﻧﻘﹾﺺ ﻓِﻴﻪِ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ ،ﻭﻫﻮ ﻣﺎ ﻛﹶﺎﻥﹶ ﻛﹶﻤﺎﻟﹰﺎ ﻟِﻠﹾﻮﺟﻮﺩِ ﻏﹶﻴﺮ ﻣﺴﺘﻠﹾﺰِﻡٍ ﻟِﻠﹾﻌﺪﻡِ ﺑِﻮﺟﻪٍ :- ﻓﹶﺎﻟﹾﻮﺍﺟِﺐ ﺍﻟﹾﻘﹶﺪِﱘ ﺃﹶﻭﻟﹶﻰ ﺑِﻪِ .ﻭﻛﹸﻞﱡ ﻛﹶﻤﺎﻝٍ ﻟﹶﺎ ﻧﻘﹾﺺ ﻓِﻴﻪِ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ ،ﺛﹶﺒﺖ ﻧﻮﻋﻪ ﻟِﻠﹾﻤﺨﻠﹸﻮﻕِ ﻭﺍﻟﹾﻤﺮﺑﻮﺏِ ﺍﻟﹾﻤﺪﺑﺮِ :-ﻓﹶﺈِﻧﻤﺎ ﺍﺳﺘﻔﹶﺎﺩﻩ ﻣِﻦ ﺧﺎﻟِﻘِﻪِ ﻭﺭﺑﻪِ ﻭﻣﺪﺑﺮِﻩِ ،ﻭﻫﻮ ﺃﹶﺣﻖ ﺑِﻪِ ﻣِﻨﻪ ،ﻭﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻧﻘﹾﺺٍ ﻭﻋﻴﺐٍ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ،ﻭﻫﻮ ﻣﺎ ﺗﻀﻤﻦ ﺳﻠﹾﺐ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﺇِﺫﹶﺍ ﻭﺟﺐ ﻧﻔﹾﻴﻪ ﻋﻦ ﺷﻲﺀٍ ﻣِﻦ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻭﺍﻟﹾﻤﻤﻜِﻨﺎﺕِ ﻭﺍﻟﹾﻤﺤﺪﺛﹶﺎﺕِ :-ﻓﹶﺈِﻧﻪ ﻳﺠِﺐ ﻧﻔﹾﻴﻪ ﻋﻦِ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﺑِﻄﹶﺮِﻳﻖِ ﺍﻟﹾﺄﹶﻭﻟﹶﻰ. ﻭﻣِﻦ ﺃﹶﻋﺠﺐِ ﺍﻟﹾﻌﺠﺐِ :ﺃﹶﻥﱠ ﻣِﻦ ﻏﹸﻠﹶﺎﺓِ ﻧﻔﹶﺎﺓِ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﱠﺬِﻳﻦ ﻳﺴﺘﺪِﻟﱡﻮﻥﹶ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﻜﹶﺮِﳝﺔِ ﻋﻠﹶﻰ ﻧﻔﹾﻲِ ﺍﻟﺼﻔﹶﺎﺕِ ﺃﻭ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻭﺍﺟِﺐ ﺍﻟﹾﻮﺟﻮﺩِ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻛﹶﺬﹶﺍ ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻛﹶﺬﹶﺍ - ﺛﹸﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺃﹶﺻﻞﹸ ﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔِ ﻫِﻲ ﺍﻟﺘﺸﺒﻴﻪ ﺑِﺎﻟﹾﺈِﻟﹶﻪِ ﻋﻠﹶﻰ ﻗﹶﺪﺭِ ﺍﻟﻄﱠﺎﻗﹶﺔِ ،ﻭﻳﺠﻌﻠﹸﻮﻥﹶ ﻫﺬﹶﺍ ﻏﹶﺎﻳﺔﹶ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻭﻧِﻬﺎﻳﺔﹶ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺍﻟﹾﺈِﻧﺴﺎﻧِﻲ ،ﻭﻳﻮﺍﻓِﻘﹸﻬﻢ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺑﻌﺾ ﻣﻦ ﻳﻄﹾﻠِﻖ ﻫﺬِﻩِ ﺍﻟﹾﻌِﺒﺎﺭﺓﹶ ،ﻭﻳﺮﻭﻯ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺗﺨﻠﱠﻘﹸﻮﺍ ﺑِﺄﹶﺧﻠﹶﺎﻕِ ﺍﻟﻠﱠﻪِ{ ،ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻳﻨﻔﹸﻮﻥﹶ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻓﹶﺒِﺄﹶﻱ ﺷﻲﺀٍ
ﻳﺘﺨﻠﱠﻖ ﺍﻟﹾﻌﺒﺪ ﻋﻠﹶﻰ ﺯﻋﻤِﻬِﻢ ؟ ! ﻭﻛﹶﻤﺎ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺸﺒِﻪ ﺷﻴﺌﹰﺎ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻟﹶﺎ ﻳﺸﺒِﻬﻪ ﺷﻲﺀٌ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ،ﻟﹶﻜِﻦ ﺍﻟﹾﻤﺨﺎﻟِﻒ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﹾﺤﻠﹸﻮﻟِﻴﺔﹸ ﻭﺍﻟِﺎﺗﺤﺎﺩِﻳﺔﹸ ﻟﹶﻌﻨﻬﻢ ﺍﻟﻠﱠﻪ ،ﻭﻧﻔﹾﻲ ﻣﺸﺎﺑﻬﺔِ ﺷﻲﺀٍ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ﻟﹶﻪ ،ﻣﺴﺘﻠﹾﺰِﻡ ﻟِﻨﻔﹾﻲِ ﻣﺸﺎﺑﻬﺘِﻪِ ﻟِﺸﻲﺀٍ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ .ﻓﹶﻠِﺬﹶﻟِﻚ ﺍﻛﹾﺘﻔﹶﻰ ﺍﻟﺸﻴﺦ - ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ - ﺑِﻘﹶﻮﻟِﻪِ " :ﻭﻟﹶﺎ ﻳﺸﺒِﻪ ﺍﻟﹾﺄﹶﻧﺎﻡ ،" ﻭﺍﻟﹾﺄﹶﻧﺎﻡ :ﺍﻟﻨﺎﺱ ،ﻭﻗِﻴﻞﹶ :ﻛﹸﻞﱡ ﺫِﻱ ﺭﻭﺡٍ،
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٦٠ : ٧٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗِﻴﻞﹶ :ﺍﻟﺜﱠﻘﹶﻠﹶﺎﻥِ .ﻭﻇﹶﺎﻫِﺮ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
ÏQ$tRF|Ï9 $ygyè|Êur uÚö‘F{$#ur
{ÇÊÉÈ
)(١
ﻳﺸﻬﺪ ﻟِﻠﹾﺄﹶﻭﻝِ
ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺍﻟﹾﺒﺎﻗِﻲ .ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ. ﻗﹶﻮﻟﹸﻪ ) :ﺣﻲ ﻟﹶﺎ ﻳﻤﻮﺕ ﻗﹶﻴﻮﻡ ﻟﹶﺎ ﻳﻨﺎﻡ.( ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(٢) {4 ×PöqtR Ÿwur ×puZÅ™ ¼çnä‹è{ù's? Ÿw 4 ãPq•‹s)ø9$# •ÓyÕø9$# uqèd žwÎ) tm»s9Î) Iw ª!$# } : ﻓﹶﻨﻔﹾﻲ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﻨﻮﻡِ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﻛﹶﻤﺎﻝِ ﺣﻴﺎﺗِﻪِ ﻭﻗﹶﻴﻮﻣِﻴﺘِﻪِ ،ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : )|=»tGÅ3ø9$# š•ø‹n=tã tA¨“tR ÇËÈ ãPq•‹s)ø9$# •‘yÛø9$# uqèd žwÎ ÄcÓyÕù=Ï9 çnqã_âqø9$#
{( ÏQq–Šs)ø9$#
)(٤
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
{Èd,ysø9$$Î/
)(٣
tm»s9Î) Iw ª!$# ÇÊÈ $O!9#
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
* ÏMuZtãur
ôxÎm7y™ur ßNqßJtƒ Ÿw “Ï%©!$# Çc‘yÛø9$# ’n?tã ö@ž2uqs?ur
(٥) {4 ¾ÍnωôJpt¿2ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ .(٦) {uqèd žwÎ) tm»s9Î) Iw Ž†ysø9$# uqèd } :ﻭﻗﹶﺎﻝﹶ } r -ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻨﺎﻡ ﻭﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﻟﹶﻪ ﺃﹶﻥﹾ ﻳﻨﺎﻡ .(٧) {ﺍﻟﹾﺤﺪِﻳﺚﹶ. ﻟﹶﻤﺎ ﻧﻔﹶﻰ ﺍﻟﺸﻴﺦ - ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺍﻟﺘﺸﺒِﻴﻪ - ﺃﹶﺷﺎﺭ ﺇِﻟﹶﻰ ﻣﺎ ﺗﻘﹶﻊ ﺑِﻪِ ﺍﻟﺘﻔﹾﺮِﻗﹶﺔﹸ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺧﻠﹾﻘِﻪِ، ﺑِﻤﺎ ﻳﺘﺼِﻒ ﺑِﻪِ -ﺗﻌﺎﻟﹶﻰ -ﺩﻭﻥﹶ ﺧﻠﹾﻘِﻪِ :ﻓﹶﻤِﻦ ﺫﹶﻟِﻚ :ﺃﹶﻧﻪ ﺣﻲ ﻟﹶﺎ ﻳﻤﻮﺕ؛ ﻟِﺄﹶﻥﱠ ﺻِﻔﹶﺔﹶ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﹾﺒﺎﻗِﻴﺔِ ﻣﺨﺘﺼﺔﹲ ﺑِﻪِ ﺗﻌﺎﻟﹶﻰ ﺩﻭﻥﹶ ﺧﻠﹾﻘِﻪِ ﻓﹶﺈِﻧﻬﻢ ﻳﻤﻮﺗﻮﻥﹶ .ﻭﻣِﻨﻪ :ﺃﹶﻧﻪ ﻗﹶﻴﻮﻡ ﻟﹶﺎ ﻳﻨﺎﻡ؛ ﺇِﺫﹾ ﻫﻮ ﻣﺨﺘﺺ ﺑِﻌﺪﻡِ ﺍﻟﻨﻮﻡِ ﻭﺍﻟﺴﻨﺔِ ﺩﻭﻥﹶ ﺧﻠﹾﻘِﻪِ ،ﻓﹶﺈِﻧﻬﻢ ﻳﻨﺎﻣﻮﻥﹶ .ﻭﻓِﻲ ﺫﹶﻟِﻚ ﺇِﺷﺎﺭﺓﹲ ﺇِﻟﹶﻰ ﺃﹶﻥﱠ ﻧﻔﹾﻲ ﺍﻟﺘﺸﺒِﻴﻪِ ﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻨﻪ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ،ﺑﻞﹾ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻣﻮﺻﻮﻑ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻟِﻜﹶﻤﺎﻝِ ﺫﹶﺍﺗِﻪِ .ﻓﹶﺎﻟﹾﺤﻲ ﺑِﺤﻴﺎﺓٍ ﺑﺎﻗِﻴﺔٍ ﻟﹶﺎ ﻳﺸﺒِﻪ ﺍﻟﹾﺤﻲ ﺑِﺤﻴﺎﺓٍ ﺯﺍﺋِﻠﹶﺔٍ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﺤﻴﺎﺓﹸ ﺍﻟﺪﻧﻴﺎ ﻣﺘﺎﻋﺎ ﻭﻟﹶﻬﻮﺍ ﻭﻟﹶﻌِﺒﺎ ) (1ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦِ ﺁﻳﺔ . ١٠ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ . ٢٥٥ : ) (3ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺍﻵﻳﺎﺕ . ٣-١ : ) (4ﺳﻮﺭﺓ ﻃﹶﻪ . ١١١ : ) (5ﺳﻮﺭﺓ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ ﺁﻳﺔ . ٥٨ : ) (6ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٦٥ : ) (7ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧٩ﺃﲪﺪ ). (٤٠٥/٤ ٧٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
}
ãb#uqu‹ptø:$# }‘Îgs9 not•ÅzFy$# u‘#¤$!$# žcÎ)ur
.(١) {4ﻓﹶﺎﻟﹾﺤﻴﺎﺓﹸ ﺍﻟﺪﻧﻴﺎ ﻛﹶﺎﻟﹾﻤﻨﺎﻡِ ،ﻭﺍﻟﹾﺤﻴﺎﺓﹸ ﺍﻟﹾﺂﺧِﺮﺓﹸ
ﻛﹶﺎﻟﹾﻴﻘﹶﻈﹶﺔِ ،ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﺤﻴﺎﺓﹸ ﺍﻟﹾﺂﺧِﺮﺓﹸ ﻛﹶﺎﻣِﻠﹶﺔﹲ ،ﻭﻫِﻲ ﻟِﻠﹾﻤﺨﻠﹸﻮﻕِ :-ﻟِﺄﹶﻧﺎ ﻧﻘﹸﻮﻝﹸ :ﺍﻟﹾﺤﻲ ﺍﻟﱠﺬِﻱ ﺍﻟﹾﺤﻴﺎﺓﹸ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺫﹶﺍﺗِﻪِ ﺍﻟﻠﱠﺎﺯِﻣﺔِ ﻟﹶﻬﺎ ،ﻫﻮ ﺍﻟﱠﺬِﻱ ﻭﻫﺐ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﺗِﻠﹾﻚ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﺍﺋِﻤﺔﹶ ،ﻓﹶﻬِﻲ ﺩﺍﺋِﻤﺔﹲ ﺑِﺈِﺩﺍﻣﺔِ ﺍﻟﻠﱠﻪِ ﻟﹶﻬﺎ ،ﻟﹶﺎ ﺃﹶﻥﱠ ﺍﻟﺪﻭﺍﻡ (٢) ﻭﺻﻒ ﻟﹶﺎﺯِﻡ ﻟﹶﻬﺎ ﻟِﺬﹶﺍﺗِﻬﺎ ،ﺑِﺨِﻠﹶﺎﻑِ ﺣﻴﺎﺓِ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ. ﻭﻛﹶﺬﹶﻟِﻚ ﺳﺎﺋِﺮ ﺻِﻔﹶﺎﺗِﻪِ ،ﻓﹶﺼِﻔﹶﺎﺕ ﺍﻟﹾﺨﺎﻟِﻖِ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ،ﻭﺻِﻔﹶﺎﺕ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ. ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻫﺬﹶﻳﻦِ ﺍﻟِﺎﺳﻤﻴﻦِ ،ﺃﹶﻋﻨِﻲ " ﺍﻟﹾﺤﻲ ﺍﻟﹾﻘﹶﻴﻮﻡ " ﻣﺬﹾﻛﹸﻮﺭﺍﻥِ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣﻌﺎ ﻓِﻲ ﺛﹶﻠﹶﺎﺙِ ﺳﻮﺭٍ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﻫﻤﺎ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺤﺴﻨﻰ ،ﺣﺘﻰ ﻗِﻴﻞﹶ :ﺇِﻧﻬﻤﺎ ﺍﻟِﺎﺳﻢ ﺍﻟﹾﺄﹶﻋﻈﹶﻢ، ﻓﹶﺈِﻧﻬﻤﺎ ﻳﺘﻀﻤﻨﺎﻥِ ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺃﹶﻛﹾﻤﻞﹶ ﺗﻀﻤﻦٍ ﻭﺃﹶﺻﺪﻗﹶﻪ ،ﻭﻳﺪﻝﱡ ﺍﻟﹾﻘﹶﻴﻮﻡ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺍﻟﹾﺄﹶﺯﻟِﻴﺔِ ﻭﺍﻟﹾﺄﹶﺑﺪِﻳﺔِ ﻣﺎ ﻟﹶﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻟﹶﻔﹾﻆﹸ " ﺍﻟﹾﻘﹶﺪِﱘِ " .ﻭﻳﺪﻝﱡ ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﻛﹶﻮﻧِﻪِ ﻣﻮﺟﻮﺩﺍ ﺑِﻨﻔﹾﺴِﻪِ، ﻭﻫﻮ ﻣﻌﻨﻰ ﻛﹶﻮﻧِﻪِ ﻭﺍﺟِﺐ ﺍﻟﹾﻮﺟﻮﺩِ .ﻭ " ﺍﻟﹾﻘﹶﻴﻮﻡ " ﺃﹶﺑﻠﹶﻎﹸ ﻣِﻦ " ﺍﻟﹾﻘﹶﻴﺎﻡِ " ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻮﺍﻭ ﺃﹶﻗﹾﻮﻯ ﻣِﻦ ﺍﻟﹾﺄﹶﻟِﻒِ ،ﻭﻳﻔِﻴﺪ ﻗِﻴﺎﻣﻪ ﺑِﻨﻔﹾﺴِﻪِ ،ﺑِﺎﺗﻔﹶﺎﻕِ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ ﻭﺃﹶﻫﻞِ ﺍﻟﻠﱡﻐﺔِ ،ﻭﻫﻮ ﻣﻌﻠﹸﻮﻡ ﺑِﺎﻟﻀﺮﻭﺭﺓِ .ﻭﻫﻞﹾ ﺗﻔِﻴﺪ ﺇِﻗﹶﺎﻣﺘﻪ ﻟِﻐﻴﺮِﻩِ ﻭﻗِﻴﺎﻣﻪ ﻋﻠﹶﻴﻪِ ؟ ﻓِﻴﻪِ ﻗﹶﻮﻟﹶﺎﻥِ ،ﺃﹶﺻﺤﻬﻤﺎ :ﺃﹶﻧﻪ ﻳﻔِﻴﺪ ﺫﹶﻟِﻚ .ﻭﻫﻮ ﻳﻔِﻴﺪ ﺩﻭﺍﻡ ﻗِﻴﺎﻣِﻪِ ﻭﻛﻞ ﻗِﻴﺎﻣِﻪِ ،ﻟِﻤﺎ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﻤﺒﺎﻟﹶﻐﺔِ ،ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﻳﺰﻭﻝﹸ ﻭﻟﹶﺎ ﻳﺄﹾﻓﹸﻞﹸ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺂﻓِﻞﹶ ﻗﹶﺪ ﺯﺍﻝﹶ ﻗﹶﻄﹾﻌﺎ، ﺃﹶﻱ :ﻟﹶﺎ ﻳﻐِﻴﺐ ﻭﻟﹶﺎ ﻳﻨﻘﹸﺺ ﻭﻟﹶﺎ ﻳﻔﹾﻨﻰ ﻭﻟﹶﺎ ﻳﻌﺪﻡ ،ﺑﻞﹾ ﻫﻮ ﺍﻟﺪﺍﺋِﻢ ﺍﻟﹾﺒﺎﻗِﻲ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺰﻝﹾ ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ، ﻣﻮﺻﻮﻓﹰﺎ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ .ﻭﺍﻗﹾﺘِﺮﺍﻧﻪ ﺑِﺎﻟﹾﺤﻲ ﻳﺴﺘﻠﹾﺰِﻡ ﺳﺎﺋِﺮ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺑﻘﹶﺎﺋِﻬﺎ ﻭﺩﻭﺍﻣِﻬﺎ ،ﻭﺍﻧﺘِﻔﹶﺎﺀِ ﺍﻟﻨﻘﹾﺺِ ﻭﺍﻟﹾﻌﺪﻡِ ﻋﻨﻬﺎ ﺃﹶﺯﻟﹰﺎ ﻭﺃﹶﺑﺪﺍ .ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﻗﹶﻮﻟﹸﻪ} : ãPq•‹s)ø9$# •ÓyÕø9$#
ﻓﹶﻌﻠﹶﻰ
)(٤
{4
)(٣
uqèd žwÎ) tm»s9Î) Iw ª!$#
ﺃﹶﻋﻈﹶﻢ ﺁﻳﺔٍ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻛﹶﻤﺎ ﺛﹶﺒﺖ ﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﺒِﻲ.r
ﻫﺬﹶﻳﻦِ ﺍﻟِﺎﺳﻤﻴﻦِ ﻣﺪﺍﺭ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ ﻛﹸﻠﱢﻬﺎ ،ﻭﺇِﻟﹶﻴﻬِﻤﺎ ﺗﺮﺟِﻊ ﻣﻌﺎﻧِﻴﻬﺎ .ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺤﻴﺎﺓﹶ
) (1ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺁﻳﺔ . ٦٤ : ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻷﻥ ﺍﻟﺪﻭﺍﻡ " ،ﻭﻫﻮ ﺧﻄﺄ ﻇﺎﻫﺮ . ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٥٥ : ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻓﻌﻼ " ،ﻭﻫﻮ ﺧﻄﺄ . ٧٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺴﺘﻠﹾﺰِﻣﺔﹲ ﻟِﺠﻤِﻴﻊِ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﻟﹶﺎ ﻳﺘﺨﻠﱠﻒ ﻋﻨﻬﺎ ﺻِﻔﹶﺔﹲ ﻣِﻨﻬﺎ ﺇِﻟﱠﺎ ﻟِﻀﻌﻒِ ﺍﻟﹾﺤﻴﺎﺓِ ،ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﺣﻴﺎﺗﻪ - ﺗﻌﺎﻟﹶﻰ -ﺃﹶﻛﹾﻤﻞﹶ ﺣﻴﺎﺓٍ ﻭﺃﹶﺗﻤﻬﺎ ،ﺍﺳﺘﻠﹾﺰﻡ ﺇِﺛﹾﺒﺎﺗﻬﺎ ﺇِﺛﹾﺒﺎﺕ ﻛﹸﻞﱢ ﻛﹶﻤﺎﻝٍ ﻳﻀﺎﺩ ﻧﻔﹾﻴﻪ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﺤﻴﺎﺓِ .ﻭﺃﹶﻣﺎ " ﺍﻟﹾﻘﹶﻴﻮﻡ " ﻓﹶﻬﻮ ﻣﺘﻀﻤﻦ ﻛﹶﻤﺎﻝﹶ ﻏِﻨﺎﻩ ﻭﻛﹶﻤﺎﻝﹶ ﻗﹸﺪﺭﺗِﻪِ ،ﻓﹶﺈِﻧﻪ ﺍﻟﹾﻘﻮﱘ ﺑِﻨﻔﹾﺴِﻪِ، ﻓﹶﻠﹶﺎ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻩِ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ ﺍﻟﹾﻤﻘِﻴﻢ ﻟِﻐﻴﺮِﻩِ ،ﻓﹶﻠﹶﺎ ﻗِﻴﺎﻡ ﻟِﻐﻴﺮِﻩِ ﺇِﻟﱠﺎ ﺑِﺈِﻗﹶﺎﻣﺘِﻪِ .ﻓﹶﺎﻧﺘﻈﹶﻢ ﻫﺬﹶﺍﻥِ ﺍﻟِﺎﺳﻤﺎﻥِ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺃﹶﺗﻢ ﺍﻧﺘِﻈﹶﺎﻡٍ. ﻗﹶﻮﻟﹸﻪ ) :ﺧﺎﻟِﻖ ﺑِﻠﹶﺎ ﺣﺎﺟﺔٍ ،ﺭﺍﺯِﻕ ﺑِﻠﹶﺎ ﻣﺆﻧﺔٍ (. ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
5-ø—Íh‘ `ÏiB Nåk÷]ÏB ߉ƒÍ‘é& !$tB ÇÎÏÈ Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$# àMø)n=yz $tBur
ßûüÏGyJø9$# Ío§qà)ø9$# rèŒ ä-#¨—§•9$# uqèd ©!$# ¨bÎ) ÇÎÐÈ ÈbqßJÏèôÜムbr& ߉ƒÍ‘é& !$tBur ߉‹ÏJysø9$# •ÓÍ_tóø9$# uqèd ª!$#ur ( «!$# ’n<Î) âä!#t•s)àÿø9$# ÞOçFRr& â¨$¨Z9$# âä!#t•s)àÿø9$#
} .(٣){4
Þ Oy è ô Ü ã ƒ
.(٤) {3ﻭﻗﹶﺎﻝﹶ
} .(١) {ÇÎÑÈ
} .(٢) {ÇÊÎÈ
* $pkš‰r'¯»tƒ
ÞOçFRr&ur •ÓÍ_tóø9$# ª!$#ur
Ÿwur ãNÏèôÜムuqèdur ÇÚö‘F{ $#ur ÏNºuq»yJ¡¡9$# Ì•ÏÛ$sù $|‹Ï9ur ä‹ÏƒªBr& «!$# uŽö•xîr& ö@è%
r
ﻣِﻦ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ ﺫﹶﺭ-
t
}ﻳﺎ ﻋِﺒﺎﺩِﻱ ﻟﹶﻮ ﺃﹶﻥﱠ ﺃﹶﻭﻟﹶﻜﹸﻢ ﻭﺁﺧِﺮﻛﹸﻢ
ﻭﺇِﻧﺴﻜﹸﻢ ﻭﺟِﻨﻜﹸﻢ ﻛﹶﺎﻧﻮﺍ ﻋﻠﹶﻰ ﺃﹶﺗﻘﹶﻰ ﻗﹶﻠﹾﺐِ ﺭﺟﻞٍ ﻭﺍﺣِﺪٍ ﻣِﻨﻜﹸﻢ ﻣﺎ ﺯﺍﺩ ﺫﹶﻟِﻚ ﻓِﻲ ﻣﻠﹾﻜِﻲ ﺷﻴﺌﹰﺎ ،ﻳﺎ ﻋِﺒﺎﺩِﻱ ﻟﹶﻮ ﺃﹶﻥﱠ ﺃﹶﻭﻟﹶﻜﹸﻢ ﻭﺁﺧِﺮﻛﹸﻢ ﻭﺇِﻧﺴﻜﹸﻢ ﻭﺟِﻨﻜﹸﻢ ﻛﹶﺎﻧﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻓﹾﺠﺮِ ﻗﹶﻠﹾﺐِ ﺭﺟﻞٍ ﻭﺍﺣِﺪٍ ﻣِﻨﻜﹸﻢ ﻣﺎ ﻧﻘﹶﺺ ﺫﹶﻟِﻚ ﰲ ﻣﻠﹾﻜِﻲ ﺷﻴﺌﹰﺎ ،ﻳﺎ ﻋِﺒﺎﺩِﻱ ﻟﹶﻮ ﺃﹶﻥﱠ ﺃﹶﻭﻟﹶﻜﹸﻢ ﻭﺁﺧِﺮﻛﹸﻢ ﻭﺇِﻧﺴﻜﹸﻢ ﻭﺟِﻨﻜﹸﻢ ﻗﹶﺎﻣﻮﺍ ﻓِﻲ ﺻﻌِﻴﺪٍ ﻭﺍﺣِﺪٍ ﻓﹶﺴﺄﹶﻟﹸﻮﻧِﻲ ،ﻓﹶﺄﹶﻋﻄﹶﻴﺖ ﻛﹸﻞﱠ ﺇِﻧﺴﺎﻥٍ ﻣﺴﺄﹶﻟﹶﺘﻪ - ﻣﺎ ﻧﻘﹶﺺ ﺫﹶﻟِﻚ ﻋِﻨﺪِﻱ ﺇِﻟﱠﺎ ﻛﹶﻤﺎ ﻳﻨﻘﹸﺺ
) (1ﺳﻮﺭﺓ ﺍﻟﺬﱠﺍﺭِﻳﺎﺕِ ﺍﻵﻳﺎﺕ . ٥٨ ، ٥٧ ، ٥٦ : ) (2ﺳﻮﺭﺓ ﻓﹶﺎﻃِﺮٍ ﺁﻳﺔ . ١٥ : ) (3ﺳﻮﺭﺓ ﻣﺤﻤﺪٍ ﺁﻳﺔ . ٣٨ : ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٤ : ٧٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤِﺨﻴﻂﹸ ﺇِﺫﹶﺍ ﺃﹸﺩﺧِﻞﹶ ﺍﻟﹾﺒﺤﺮ{
)(١
ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﺭﻭﺍﻩ ﻣﺴﻠِﻢ .ﻭﻗﹶﻮﻟﹸﻪ " :ﺑِﻠﹶﺎ ﻣﺆﻧﺔٍ " :ﺑِﻠﹶﺎ ﺛِﻘﹶﻞٍ ﻭﻟﹶﺎ
ﻛﹸﻠﹾﻔﹶﺔٍ. ﻗﹶﻮﻟﹸﻪ ) :ﻣﻤِﻴﺖ ﺑِﻠﹶﺎ ﻣﺨﺎﻓﹶﺔٍ ،ﺑﺎﻋِﺚﹲ ﺑِﻠﹶﺎ ﻣﺸﻘﱠﺔٍ (. ﺵ :ﺍﻟﹾﻤﻮﺕ ﺻِﻔﹶﺔﹲ ﻭﺟﻮﺩِﻳﺔﹲ ،ﺧِﻠﹶﺎﻓﹰﺎ ﻟِﻠﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻬﻢ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : WxuKtã ß`|¡ômr& ö/ä3•ƒr& öNä.uqè=ö7u‹Ï9 no4qu‹ptø:$#ur |NöqyJø9$#
t,n=y{ “Ï%©!$#
.(٢) {4ﻭﺍﻟﹾﻌﺪﻡ ﻟﹶﺎ ﻳﻮﺻﻒ ﺑِﻜﹶﻮﻧِﻪِ ﻣﺨﻠﹸﻮﻗﹰﺎ .ﻭﻓِﻲ
ﺍﻟﹾﺤﺪِﻳﺚِ :ﺃﹶﻧﻪ ﻳﺆﺗﻰ ﺑِﺎﻟﹾﻤﻮﺕِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻋﻠﹶﻰ ﺻﻮﺭﺓِ ﻛﹶﺒﺶٍ ﺃﹶﻣﻠﹶﺢ ،ﻓﹶﻴﺬﹾﺑﺢ ﺑﻴﻦ ﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ. ﻭﻫﻮ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻋﺮﺿﺎ ﻓﹶﺎﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﻳﻘﹾﻠِﺒﻪ ﻋﻴﻨﺎ ،ﻛﹶﻤﺎ ﻭﺭﺩ ﻓِﻲ ﺍﻟﹾﻌﻤﻞِ ﺍﻟﺼﺎﻟِﺢِ :ﺃﹶﻧﻪ ﻳﺄﹾﺗِﻲ ﺻﺎﺣِﺒﻪ ﻓِﻲ ﺻﻮﺭﺓِ ﺍﻟﺸﺎﺏ ﺍﻟﹾﺤﺴﻦِ ،ﻭﺍﻟﹾﻌﻤﻞﹸ ﺍﻟﹾﻘﹶﺒِﻴﺢ ﻋﻠﹶﻰ ﺃﹶﻗﹾﺒﺢِ ﺻﻮﺭﺓٍ ﻭﻭﺭﺩ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ :ﺃﹶﻧﻪ ﻳﺄﹾﺗِﻲ ﻋﻠﹶﻰ ﺻﻮﺭﺓِ ﺍﻟﺸﺎﺏ ﺍﻟﺸﺎﺣِﺐِ ﺍﻟﻠﱠﻮﻥِ ،ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﺃﹶﻱ ﻗِﺮﺍﺀَﺓﹶ ﺍﻟﹾﻘﹶﺎﺭِﺉِ .ﻭﻭﺭﺩ ﻓِﻲ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ: ﺃﹶﻧﻬﺎ ﺗﻮﺿﻊ ﻓِﻲ ﺍﻟﹾﻤِﻴﺰﺍﻥِ ،ﻭﺍﻟﹾﺄﹶﻋﻴﺎﻥﹸ ﻫِﻲ ﺍﻟﱠﺘِﻲ ﺗﻘﹾﺒﻞﹸ ﺍﻟﹾﻮﺯﻥﹶ ﺩﻭﻥﹶ ﺍﻟﹾﺄﹶﻋﺮﺍﺽِ .ﻭﻭﺭﺩ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﻭﺁﻝِ ﻋِﻤﺮﺍﻥﹶ :ﺃﹶﻧﻬﻤﺎ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻳﻈِﻠﱠﺎﻥِ ﺻﺎﺣِﺒﻬﻤﺎ ﻛﹶﺄﹶﻧﻬﻤﺎ ﻏﹶﻤﺎﻣﺘﺎﻥِ ﺃﹶﻭ ﻏﹶﻴﺎﻳﺘﺎﻥِ ﺃﹶﻭ ﻓِﺮﻗﹶﺎﻥِ ﻣِﻦ ﻃﹶﻴﺮٍ ﺻﻮﺍﻑ .ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ :ﺃﹶﻥﱠ ﺃﹶﻋﻤﺎﻝﹶ ﺍﻟﹾﻌِﺒﺎﺩِ ﺗﺼﻌﺪ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ،ﻭﺳﻴﺄﹾﺗِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﺍﻟﹾﺒﻌﺚِ ﻭﺍﻟﻨﺸﻮﺭِ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﻗﹶﻮﻟﹸﻪ ) :ﻣﺎ ﺯﺍﻝﹶ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﻗﹶﺪِﳝﺎ ﻗﹶﺒﻞﹶ ﺧﻠِﻘِﻪِ ،ﻟﹶﻢ ﻳﺰﺩﺩ ﺑِﻜﹶﻮﻧِﻬِﻢ ﺷﻴﺌﹰﺎ ﻟﹶﻢ ﻳﻜﹸﻦ ﻗﹶﺒﻠﹶﻬﻢ ﻣِﻦ ﺻِﻔﹶﺘِﻪِ ،ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﺃﹶﺯﻟِﻴﺎ ،ﻛﹶﺬﹶﻟِﻚ ﻟﹶﺎ ﻳﺰﺍﻝﹸ ﻋﻠﹶﻴﻬﺎ ﺃﹶﺑﺪِﻳﺎ (. ﺵ :ﺃﹶﻱ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﺘﺼِﻔﹰﺎ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ :ﺻِﻔﹶﺎﺕِ ﺍﻟﺬﱠﺍﺕِ ﻭﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ .ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻌﺘﻘﹶﺪ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻭﺻِﻒ ﺑِﺼِﻔﹶﺔٍ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺘﺼِﻔﹰﺎ ﺑِﻬﺎ ،ﻟِﺄﹶﻥﱠ ﺻِﻔﹶﺎﺗِﻪِ -ﺳﺒﺤﺎﻧﻪ - ﺻِﻔﹶﺎﺕ ﻛﹶﻤﺎﻝٍ ،ﻭﻓﹶﻘﹾﺪﻫﺎ ﺻِﻔﹶﺔﹸ ﻧﻘﹾﺺٍ ،ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺪ ﺣﺼﻞﹶ ﻟﹶﻪ ﺍﻟﹾﻜﹶﻤﺎﻝﹸ ﺑﻌﺪ ﺃﹶﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺘﺼِﻔﹰﺎ ﺑِﻀِﺪﻩِ .ﻭﻟﹶﺎ ﻳﺮِﺩ ﻋﻠﹶﻰ ﻫﺬﺍ ﺻِﻔﹶﺎﺕ ﺍﻟﹾﻔِﻌﻞِ ﻭﺍﻟﺼﻔﹶﺎﺕ ﺍﻟِﺎﺧﺘِﻴﺎﺭِﻳﺔﹸ ) (1ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (٢٥٧٧ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٤٩٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٥٧ﺃﲪﺪ ). (١٥٤/٥ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻤﻠﹾﻚِ ﺁﻳﺔ . ٢ : ٧٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻧﺤﻮﻫﺎ ،ﻛﹶﺎﻟﹾﺨﻠﹾﻖِ ﻭﺍﻟﺘﺼﻮِﻳﺮِ ،ﻭﺍﻟﹾﺈِﺣﻴﺎﺀِ ﻭﺍﻟﹾﺈِﻣﺎﺗﺔِ ،ﻭﺍﻟﹾﻘﹶﺒﺾِ ﻭﺍﻟﹾﺒﺴﻂِ ﻭﺍﻟﻄﱠﻲ ،ﻭﺍﻟِﺎﺳﺘِﻮﺍﺀِ ﻭﺍﻟﹾﺈِﺗﻴﺎﻥِ ﻭﺍﻟﹾﻤﺠِﻲﺀِ ﻭﺍﻟﻨﺰﻭﻝِ ،ﻭﺍﻟﹾﻐﻀﺐِ ﻭﺍﻟﺮﺿﺎ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻭﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ ،ﻭﺇِﻥﹾ ﻛﹸﻨﺎ ﻟﹶﺎ ﻧﺪﺭِﻙ ﻛﹸﻨﻬﻪ ﻭﺣﻘِﻴﻘﹶﺘﻪ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺗﺄﹾﻭِﻳﻠﹸﻪ ،ﻭﻟﹶﺎ ﻧﺪﺧﻞﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﻣﺘﺄﹶﻭﻟِﲔ ﺑِﺂﺭﺍﺋِﻨﺎ ،ﻭﻟﹶﺎ ﻣﺘﻮﻫﻤِﲔ ﺑِﺄﹶﻫﻮﺍﺋِﻨﺎ ،ﻭﻟﹶﻜِﻦ ﺃﹶﺻﻞﹶ ﻣﻌﻨﺎﻩ ﻣﻌﻠﹸﻮﻡ ﻟﹶﻨﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﻣﺎﻟِﻚ t ﻟﹶﻤﺎ ﺳﺌِﻞﹶ ﻋﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
’n?tã 3“uqtGó™$# §NèO
{ĸó•yêø9$#
)(١
ﻛﹶﻴﻒ ﺍﺳﺘﻮﻯ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﺍﻟِﺎﺳﺘِﻮﺍﺀُ
ﻣﻌﻠﹸﻮﻡ ،ﻭﺍﻟﹾﻜﹶﻴﻒ ﻣﺠﻬﻮﻝﹲ .ﻭﺇِﻥ ﻛﹶﺎﻧﺖ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺣﻮﺍﻝﹸ ﺗﺤﺪﺙﹸ ﻓِﻲ ﻭﻗﹾﺖٍ ﺩﻭﻥﹶ ﻭﻗﹾﺖٍ ،ﻛﹶﻤﺎ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﺸﻔﹶﺎﻋﺔِ} :ﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺪ ﻏﹶﻀِﺐ ﺍﻟﹾﻴﻮﻡ ﻏﹶﻀﺒﺎ ﻟﹶﻢ ﻳﻐﻀﺐ ﻗﹶﺒﻠﹶﻪ ﻣِﺜﹾﻠﹶﻪ ،ﻭﻟﹶﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣِﺜﹾﻠﹶﻪ (٢) {؛ ﻟِﺄﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪﻭﺙﹶ ﺑِﻬﺬﹶﺍ ﺍﻟِﺎﻋﺘِﺒﺎﺭِ ﻏﹶﻴﺮ ﻣﻤﺘﻨﻊٍ ،ﻭﻟﹶﺎ ﻳﻄﹾﻠﹶﻖ ﻋﻠﹶﻴﻪِ ﺃﹶﻧﻪ ﺣﺪﺙ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺃﹶﻥﱠ ﻣﻦ ﺗﻜﹶﻠﱠﻢ ﺍﻟﹾﻴﻮﻡ ﻭﻛﹶﺎﻥﹶ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺑِﺎﻟﹾﺄﹶﻣﺲِ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﺃﹶﻧﻪ ﺣﺪﺙﹶ ﻟﹶﻪ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ، ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻏﹶﻴﺮ ﻣﺘﻜﹶﻠﱢﻢٍ ﻟِﺂﻓﹶﺔٍ ﻛﹶﺎﻟﺼﻐِﲑِ ﻭﺍﻟﹾﺨﺮﺱِ ،ﺛﹸﻢ ﺗﻜﹶﻠﱠﻢ ﻳﻘﹶﺎﻝﹸ :ﺣﺪﺙﹶ ﻟﹶﻪ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ،ﻓﹶﺎﻟﺴﺎﻛِﺖ ﻟِﻐﻴﺮِ ﺁﻓﹶﺔٍ ﻳﺴﻤﻰ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺑِﺎﻟﹾﻘﹸﻮﺓِ ،ﺑِﻤﻌﻨﻰ ﺃﹶﻧﻪ ﻳﺘﻜﹶﻠﱠﻢ ﺇِﺫﹶﺍ ﺷﺎﺀَ ،ﻭﻓِﻲ ﺣﺎﻝِ ﺗﻜﹶﻠﱡﻤِﻪِ ﻳﺴﻤﻰ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺑِﺎﻟﹾﻔِﻌﻞِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻜﹶﺎﺗِﺐ ﻓِﻲ ﺣﺎﻝِ ﺍﻟﹾﻜِﺘﺎﺑﺔِ ﻫﻮ ﻛﹶﺎﺗِﺐ ﺑِﺎﻟﹾﻔِﻌﻞِ ،ﻭﻟﹶﺎ ﻳﺨﺮﺝ ﻋﻦ ﻛﹶﻮﻧِﻪِ ﻛﹶﺎﺗِﺒﺎ ﻓِﻲ ﺣﺎﻝِ ﻋﺪﻡِ ﻣﺒﺎﺷﺮﺗِﻪِ ﻟﻠﹾﻜِﺘﺎﺑﺔﹶ. ﻭﺣﻠﹸﻮﻝﹸ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﺑِﺎﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ،ﺍﻟﹾﻤﻨﻔِﻲ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ ،ﻟﹶﻢ ﻳﺮِﺩ ﻧﻔﹾﻴﻪ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗﻪ ﻓِﻲ ﻛِﺘﺎﺏٍ ﻭﻟﹶﺎ ﺳﻨﺔٍ .ﻭﻓِﻴﻪِ ﺇِﺟﻤﺎﻝﹲ :ﻓﹶﺈِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﺎﻟﻨﻔﹾﻲِ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﻳﺤِﻞﱡ ﻓِﻲ ﺫﹶﺍﺗِﻪِ ﺍﻟﹾﻤﻘﹶﺪﺳﺔِ ﺷﻲﺀٌ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ﺍﻟﹾﻤﺤﺪﺛﹶﺔِ ،ﻭﻟﹶﺎ ﻳﺤﺪﺙﹸ ﻟﹶﻪ ﻭﺻﻒ ﻣﺘﺠﺪﺩ ﻟﹶﻢ ﻳﻜﹸﻦ - ﻓﹶﻬﺬﹶﺍ ﻧﻔﹾﻲ ﺻﺤِﻴﺢ. ﻭﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﻪِ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِﻳﺔِ ،ﻣِﻦ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻔﹾﻌﻞﹸ ﻣﺎ ﻳﺮِﻳﺪ ،ﻭﻟﹶﺎ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻤﺎ ﺷﺎﺀَ ﺇِﺫﹶﺍ ﺷﺎﺀَ، ﻭﻟﹶﺎ ﺃﹶﻧﻪ ﻳﻐﻀﺐ ﻭﻳﺮﺿﻰ ﻟﹶﺎ ﻛﹶﺄﹶﺣﺪٍ ﻣِﻦ ﺍﻟﹾﻮﺭﻯ ،ﻭﻟﹶﺎ ﻳﻮﺻﻒ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻣِﻦ ﺍﻟﻨﺰﻭﻝِ ﻭﺍﻟِﺎﺳﺘِﻮﺍﺀِ ﻭﺍﻟﹾﺈِﺗﻴﺎﻥِ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﺠﻠﹶﺎﻟِﻪِ ﻭﻋﻈﹶﻤﺘِﻪِ -ﻓﹶﻬﺬﹶﺍ ﻧﻔﹾﻲ ﺑﺎﻃِﻞﹲ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ ، ٥٤ :ﻭﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٣ : ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٤٣٥ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩٤ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ). (٢٤٣٤ ٧٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ ﻳﻄﹾﻠِﻘﹸﻮﻥﹶ ﻧﻔﹾﻲ ﺣﻠﹸﻮﻝِ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ،ﻓﹶﻴﺴﻠﱢﻢ ﺍﻟﺴﻨﻲ ﻟِﻠﹾﻤﺘﻜﹶﻠﱢﻢِ ﺫﹶﻟِﻚ، ﻋﻠﹶﻰ ﻇﹶﻦ ﺃﹶﻧﻪ ﻧﻔﹶﻰ ﻋﻨﻪ - ﺳﺒﺤﺎﻧﻪ - ﻣﺎ ﻟﹶﺎ ﻳﻠِﻴﻖ ﺑِﺠﻠﹶﺎﻟِﻪِ ،ﻓﹶﺈِﺫﹶﺍ ﺳﻠﱠﻢ ﻟﹶﻪ ﻫﺬﹶﺍ ﺍﻟﻨﻔﹾﻲ ﺃﹶﻟﹾﺰﻣﻪ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِﻳﺔِ ﻭﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ،ﻭﻫﻮ ﻏﲑ ﻟﹶﺎﺯِﻡٍ ﻟﹶﻪ .ﻭﺇِﻧﻤﺎ ﺃﹸﺗِﻲ ﺍﻟﺴﻨﻲ ﻣِﻦ ﺗﺴﻠِﻴﻢِ ﻫﺬﹶﺍ ﺍﻟﻨﻔﹾﻲِ ﺍﻟﹾﻤﺠﻤﻞِ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻠﹶﻮِ ﺍﺳﺘﻔﹾﺴﺮ ﻭﺍﺳﺘﻔﹾﺼﻞﹶ ﻟﻪ ﻟﹶﻢ ﻳﻨﻘﹶﻄِﻊ ﻣﻌﻪ. ﻭﻛﹶﺬﹶﺍ ﻣﺴﺄﹶﻟﹶﺔﹸ " ﺍﻟﺼﻔﹶﺔِ " :ﻫﻞﹾ ﻫِﻲ ﺯﺍﺋِﺪﺓﹲ ﻋﻠﹶﻰ ﺍﻟﺬﱠﺍﺕِ ﺃﹶﻡ ﻟﹶﺎ ؟ ﻟﹶﻔﹾﻈﹸﻬﺎ ﻣﺠﻤﻞﹲ. ﻭﻛﹶﺬﹶﻟِﻚ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﻐﻴﺮِ ،ﻓِﻴﻪِ ﺇِﺟﻤﺎﻝﹲ ،ﻓﹶﻘﹶﺪ ﻳﺮﺍﺩ ﺑِﻪِ ﻣﺎ ﻟﹶﻴﺲ ﻫﻮ ﺇِﻳﺎﻩ ،ﻭﻗﹶﺪ ﻳﺮﺍﺩ ﺑِﻪِ ﻣﺎ ﺟﺎﺯ ﻣﻔﹶﺎﺭﻗﹶﺘﻪ ﻟﹶﻪ. ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺃﹶﺋِﻤﺔﹸ ﺍﻟﺴﻨﺔِ ﻟﹶﺎ ﻳﻄﹾﻠِﻘﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠﹶﺎﻣِﻪِ ﺃﹶﻧﻪ " ﻏﹶﻴﺮﻩ ،" ﻭﻟﹶﺎ ﺃﹶﻧﻪ " ﻟﹶﻴﺲ ﻏﹶﻴﺮﻩ ." ﻟِﺄﹶﻥﱠ ﺇِﻃﹾﻠﹶﺎﻕ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﻗﹶﺪ ﻳﺸﻌِﺮ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻣﺒﺎﻳِﻦ ﻟﹶﻪ ،ﻭﺇِﻃﹾﻠﹶﺎﻕ ﺍﻟﻨﻔﹾﻲِ ﻗﹶﺪ ﻳﺸﻌِﺮ ﺑِﺄﹶﻧﻪ ﻫﻮ ،ﺇِﺫﹾ ﻛﹶﺎﻥﹶ ﻟﹶﻔﹾﻆﹸ " ﺍﻟﹾﻐﻴﺮِ " ﻓِﻴﻪِ ﺇِﺟﻤﺎﻝﹲ ،ﻓﹶﻠﹶﺎ ﻳﻄﹾﻠﹶﻖ ﺇِﻟﱠﺎ ﻣﻊ ﺍﻟﹾﺒﻴﺎﻥِ ﻭﺍﻟﺘﻔﹾﺼِﻴﻞِ :ﻓﹶﺈِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﻪِ ﺃﹶﻥﱠ ﻫﻨﺎﻙ ﺫﹶﺍﺗﺎ ﻣﺠﺮﺩﺓﹰ ﻗﹶﺎﺋِﻤﺔﹰ ﺑِﻨﻔﹾﺴِﻬﺎ ﻣﻨﻔﹶﺼِﻠﹶﺔﹰ ﻋﻦِ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﺰﺍﺋِﺪﺓِ ﻋﻠﹶﻴﻬﺎ -ﻓﹶﻬﺬﹶﺍ ﻏﹶﻴﺮ ﺻﺤِﻴﺢٍ ،ﻭﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﻪِ ﺃﹶﻥﱠ ﺍﻟﺼﻔﹶﺎﺕِ ﺯﺍﺋِﺪﺓﹲ ﻋﻠﹶﻰ ﺍﻟﺬﱠﺍﺕِ ﺍﻟﱠﺘِﻲ ﻳﻔﹾﻬﻢ ﻣِﻦ ﻣﻌﻨﺎﻫﺎ ﻏﹶﻴﺮ ﻣﺎ ﻳﻔﹾﻬﻢ ﻣِﻦ ﻣﻌﻨﻰ ﺍﻟﺼﻔﹶﺔِ -ﻓﹶﻬﺬﹶﺍ ﺣﻖ ،ﻭﻟﹶﻜِﻦ ﻟﹶﻴﺲ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ﺫﹶﺍﺕ ﻣﺠﺮﺩﺓﹲ ﻋﻦِ ﺍﻟﺼﻔﹶﺎﺕِ ،ﺑﻞِ ﺍﻟﺬﱠﺍﺕ ﺍﻟﹾﻤﻮﺻﻮﻓﹶﺔﹸ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺍﻟﺜﱠﺎﺑِﺘﺔِ ﻟﹶﻬﺎ ﻟﹶﺎ ﺗﻨﻔﹶﺼِﻞﹸ ﻋﻨﻬﺎ ،ﻭﺇِﻧﻤﺎ ﻳﻌﺮِﺽ ﻟﻠﺬﱢﻫﻦ ﺫﹶﺍﺕ ﻭﺻِﻔﹶﺔ ،ﻛﹸﻞﱞ ﻭﺣﺪﻩ ،ﻭﻟﹶﻜِﻦ ﻟﹶﻴﺲ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ﺫﹶﺍﺕ ﻏﹶﻴﺮ ﻣﻮﺻﻮﻓﹶﺔٍ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻣﺤﺎﻝﹲ .ﻭﻟﹶﻮ ﻟﹶﻢ ﻳﻜﹸﻦ ﺇِﻟﱠﺎ ﺻِﻔﹶﺔﹶ ﺍﻟﹾﻮﺟﻮﺩِ ،ﻓﹶﺈِﻧﻬﺎ ﻟﹶﺎ ﺗﻨﻔﹶﻚ ﻋﻦِ ﺍﻟﹾﻮﺟﻮﺩِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﺬﱢﻫﻦ ﻳﻔﹾﺮِﺽ ﺫﹶﺍﺗﺎ ﻭﻭﺟﻮﺩﺍ ،ﻳﺘﺼﻮﺭ ﻫﺬﹶﺍ ﻭﺣﺪﻩ ،ﻭﻫﺬﹶﺍ ﻭﺣﺪﻩ ،ﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻨﻔﹶﻚ ﺃﹶﺣﺪﻫﻤﺎ ﻋﻦِ ﺍﻟﹾﺂﺧﺮِ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ. ﻭﻗﹶﺪ ﻳﻘﹸﻮﻝﹸ ﺑﻌﻀﻬﻢ :ﺍﻟﺼﻔﹶﺔﹸ ﻟﹶﺎ ﻋﻴﻦ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﻭﻟﹶﺎ ﻏﹶﻴﺮﻩ .ﻭﻫﺬﹶﺍ ﻟﹶﻪ ﻣﻌﻨﻰ ﺻﺤِﻴﺢ ،ﻭﻫﻮ: ﺃﹶﻥﱠ ﺍﻟﺼﻔﹶﺔﹶ ﻟﹶﻴﺴﺖ ﻋﻴﻦ ﺫﹶﺍﺕِ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﺍﻟﱠﺘِﻲ ﻳﻔﹾﺮِﺿﻬﺎ ﺍﻟﺬﱢﻫﻦ ﻣﺠﺮﺩﺓﹰ ﺑﻞﹾ ﻫِﻲ ﻏﹶﻴﺮﻫﺎ ،ﻭﻟﹶﻴﺴﺖ ﻏﹶﻴﺮ ﺍﻟﹾﻤﻮﺻﻮﻑِ ،ﺑﻞِ ﺍﻟﹾﻤﻮﺻﻮﻑ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﻭﺍﺣِﺪ ﻏﹶﻴﺮ ﻣﺘﻌﺪﺩٍ .ﻓﺈﺫﺍ ﻗﻠﺖ " :ﺃﻋﻮﺫ ﺑﺎﷲ " ،ﻓﻘﺪ ﻋﺬﺕ ﺑﺎﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﺍﳌﻮﺻﻮﻓﺔ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻘﺪﺳﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﱵ ﻻ ﺗﻘﺒﻞ ﺍﻻﻧﻔﺼﺎﻝ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ.
٧٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺇِﺫﹶﺍ ﻗﹸﻠﹾﺖ " :ﺃﹶﻋﻮﺫﹸ ﺑِﻌِﺰﺓِ ﺍﻟﻠﱠﻪِ " ،ﻓﹶﻘﹶﺪ ﻋﺬﹾﺕ ﺑِﺼِﻔﹶﺔٍ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ ،ﻭﻟﹶﻢ ﺗﻌﺬﹾ ﺑِﻐﻴﺮِ ﺍﻟﻠﱠﻪِ. ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻳﻔﹾﻬﻢ ﻣِﻦ ﻟﹶﻔﹾﻆِ " ﺍﻟﺬﱠﺍﺕِ " ،ﻓﹶﺈِﻥﱠ " ﺫﹶﺍﺕ " ﻓِﻲ ﺃﹶﺻﻞِ ﻣﻌﻨﺎﻫﺎ ﻟﹶﺎ ﺗﺴﺘﻌﻤﻞﹸ ﺇِﻟﱠﺎ ﻣﻀﺎﻓﹶﺔﹰ ،ﺃﹶﻱ :ﺫﹶﺍﺕ ﻭﺟﻮﺩٍ ،ﺫﹶﺍﺕ ﻗﹸﺪﺭﺓٍ ،ﺫﹶﺍﺕ ﻋِﺰ ،ﺫﹶﺍﺕ ﻋِﻠﹾﻢٍ ،ﺫﹶﺍﺕ ﻛﹶﺮﻡٍ ،ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ .ﻓـ " ﺫﹶﺍﺕ ﻛﹶﺬﹶﺍ " ﺑِﻤﻌﻨﻰ ﺻﺎﺣِﺒﺔِ ﻛﹶﺬﹶﺍ :ﺗﺄﹾﻧِﻴﺚﹸ ﺫﹸﻭ .ﻫﺬﹶﺍ ﺃﹶﺻﻞﹸ ﻣﻌﻨﻰ ﺍﻟﹾﻜﹶﻠِﻤﺔِ .ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﺬﱠﺍﺕ ﻟﹶﺎ ﻳﺘﺼﻮﺭ ﺍﻧﻔِﺼﺎﻝﹸ ﺍﻟﺼﻔﹶﺎﺕِ ﻋﻨﻬﺎ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﺬﱢﻫﻦ ﻗﹶﺪ ﻳﻔﹾﺮِﺽ ﺫﹶﺍﺗﺎ ﻣﺠﺮﺩﺓﹰ ﻋﻦِ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻛﹶﻤﺎ ﻳﻔﹾﺮِﺽ ﺍﻟﹾﻤﺤﺎﻝﹶ .ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ } rﺃﹶﻋﻮﺫﹸ ﺑِﻌِﺰﺓِ ﺍﻟﻠﱠﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ﻣِﻦ ﺷﺮ ﻣﺎ ﺃﹶﺟِﺪ ﻭﺃﹸﺣﺎﺫِﺭ .(١) {ﻭﻗﹶﺎﻝﹶ
r
}ﺃﹶﻋﻮﺫﹸ ﺑِﻜﹶﻠِﻤﺎﺕِ ﺍﻟﻠﱠﻪِ ﺍﻟﺘﺎﻣﺎﺕِ ﻣِﻦ ﺷﺮ ﻣﺎ
ﺧﻠﹶﻖ .(٢) {ﻭﻟﹶﺎ ﻳﻌﻮﺫﹸ rﺑِﻐﻴﺮِ ﺍﻟﻠﱠﻪِ .ﻭﻛﹶﺬﹶﺍ ﻗﹶﺎﻝﹶ } rﺍﻟﻠﱠﻬﻢ ﺇِﻧﻲ ﺃﹶﻋﻮﺫﹸ ﺑِﺮِﺿﺎﻙ ﻣِﻦ ﺳﺨﻄِﻚ، ﻭﺑِﻤﻌﺎﻓﹶﺎﺗِﻚ ﻣِﻦ ﻋﻘﹸﻮﺑﺘِﻚ ،ﻭﺃﹶﻋﻮﺫﹸ ﺑِﻚ ﻣِﻨﻚ .(٣) {ﻭﻗﹶﺎﻝﹶ
r
}ﻭﻧﻌﻮﺫﹸ ﺑِﻌﻈﹶﻤﺘِﻚ ﺃﹶﻥﹾ ﻧﻐﺘﺎﻝﹶ
ﻣِﻦ ﺗﺤﺘِﻨﺎ{ .ﻭﻗﹶﺎﻝﹶ } rﺃﹶﻋﻮﺫﹸ ﺑِﻨﻮﺭِ ﻭﺟﻬِﻚ ﺍﻟﱠﺬِﻱ ﺃﹶﺷﺮﻗﹶﺖ ﻟﹶﻪ ﺍﻟﻈﱡﻠﹸﻤﺎﺕ. { ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﻮﻟﹸﻬﻢ :ﺍﻟِﺎﺳﻢ ﻋﻴﻦ ﺍﻟﹾﻤﺴﻤﻰ ﺃﹶﻭ ﻏﹶﻴﺮﻩ ؟ ﻭﻃﹶﺎﻟﹶﻤﺎ ﻏﹶﻠِﻂﹶ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﺫﹶﻟِﻚ، ﻭﺟﻬِﻠﹸﻮﺍ ﺍﻟﺼﻮﺍﺏ ﻓِﻴﻪِ :ﻓﹶﺎﻟِﺎﺳﻢ ﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﻤﺴﻤﻰ ﺗﺎﺭﺓﹰ ،ﻭﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﻠﱠﻔﹾﻆﹸ ﺍﻟﺪﺍﻝﱡ ﻋﻠﹶﻴﻪِ ﺃﹸﺧﺮﻯ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹸﻠﹾﺖ :ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ ﻛﹶﺬﹶﺍ ،ﺃﹶﻭ ﺳﻤِﻊ ﺍﻟﻠﱠﻪ ﻟِﻤﻦ ﺣﻤِﺪﻩ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ - ﻓﹶﻬﺬﹶﺍ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﻤﺴﻤﻰ ﻧﻔﹾﺴﻪ ،ﻭﺇِﺫﹶﺍ ﻗﹸﻠﹾﺖ :ﺍﻟﻠﱠﻪ ﺍﺳﻢ ﻋﺮﺑِﻲ ،ﻭﺍﻟﺮﺣﻤﻦ ﺍﺳﻢ ﻋﺮﺑِﻲ ،ﻭﺍﻟﺮﲪﻦ ﻣِﻦ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﻠﱠﻪِ ﻭﻧﺤﻮ ﺫﹶﻟِﻚ - ﻓﹶﺎﻟِﺎﺳﻢ ﻫﺎﻫﻨﺎ ﻫﻮ ﺍﻟﹾﻤﺮﺍﺩ ﻟﹶﺎ ﺍﻟﹾﻤﺴﻤﻰ ،ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ ﻏﹶﻴﺮﻩ ،ﻟِﻤﺎ ﻓِﻲ ﻟﹶﻔﹾﻆِ ﺍﻟﹾﻐﻴﺮِ ﻣِﻦ ﺍﻟﹾﺈِﺟﻤﺎﻝِ :ﻓﹶﺈِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﺎﻟﹾﻤﻐﺎﻳﺮﺓِ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻔﹾﻆﹶ ﻏﹶﻴﺮ ﺍﻟﹾﻤﻌﻨﻰ ﻓﹶﺤﻖ ،ﻭﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻛﹶﺎﻥﹶ
) (1ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ ) ، (٢٢٠٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﺐ ) ، (٢٠٨٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ ) ، (٣٨٩١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ ) ، (٣٥٢٢ﺃﲪﺪ ) ، (٢١٧/٤ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ). (١٧٥٤ ) (2ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧٠٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٣٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ ) ، (٣٥٤٧ﺃﲪﺪ ) ، (٤٠٩/٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ ). (٢٦٨٠ ) (3ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ ) ، (٤٨٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٩٣ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ ) ، (١١٣٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٨٧٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ) ، (٣٨٤١ﺃﲪﺪ ) ، (٥٨/٦ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤٩٧ ٨٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﹶﺎ ﺍﺳﻢ ﻟﹶﻪ ،ﺣﺘﻰ ﺧﻠﹶﻖ ﻟِﻨﻔﹾﺴِﻪِ ﺃﹶﺳﻤﺎﺀً ،ﺃﹶﻭ ﺣﺘﻰ ﺳﻤﺎﻩ ﺧﻠﹾﻘﹸﻪ ﺑِﺄﹶﺳﻤﺎﺀٍ ﻣِﻦ ﺻﻨﻌِﻬِﻢ - ﻓﹶﻬﺬﹶﺍ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﺍﻟﻀﻠﹶﺎﻝِ ﻭﺍﻟﹾﺈِﻟﹾﺤﺎﺩِ ﻓِﻲ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ. ﻭﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺃﹶﺷﺎﺭ ﺑِﻘﹶﻮﻟِﻪِ " :ﻣﺎ ﺯﺍﻝﹶ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﻗﹶﺪِﳝﺎ ﻗﹶﺒﻞﹶ ﺧﻠﹾﻘِﻪِ " ﺇِﻟﹶﻰ ﺁﺧِﺮِ ﻛﹶﻠﹶﺎﻣِﻪِ - ﺇِﻟﹶﻰ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﺍﻟﹾﺠﻬﻤِﻴﺔِ ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻬﻢ ﻣِﻦ ﺍﻟﺸﻴﻌﺔِ .ﻓﹶﺈِﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﷲ -ﺗﻌﺎﻟﹶﻰ - ﺻﺎﺭ ﻗﹶﺎﺩِﺭﺍ ﻋﻠﹶﻰ ﺍﻟﹾﻔِﻌﻞِ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻗﹶﺎﺩِﺭﺍ ﻋﻠﹶﻴﻪِ ،ﻟِﻜﹶﻮﻧِﻪِ ﺻﺎﺭ ﺍﻟﹾﻔِﻌﻞﹸ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻣﻤﻜِﻨﺎ ﺑﻌﺪ ﺃﹶﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻤﺘﻨِﻌﺎ ،ﻭﺃﹶﻧﻪ ﺍﻧﻘﹶﻠﹶﺐ ﻣِﻦ ﺍﻟِﺎﻣﺘِﻨﺎﻉِ ﺍﻟﺬﱠﺍﺗِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﻣﻜﹶﺎﻥِ ﺍﻟﺬﱠﺍﺗِﻲ ! ﻭﺍﺑﻦِ ﻛِﻠﹶﺎﺏٍ ﻭﺍﻟﹾﺄﹶﺷﻌﺮِﻱ ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻬﻤﺎ ،ﻓﹶﺈِﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﻟﹾﻔِﻌﻞﹶ ﺻﺎﺭ ﻣﻤﻜِﻨﺎ ﻟﹶﻪ ﺑﻌﺪ ﺃﹶﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻤﺘﻨِﻌﺎ ﻣِﻨﻪ .ﻭﺃﹶﻣﺎ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋِﻨﺪﻫﻢ ﻓﹶﻠﹶﺎ ﻳﺪﺧﻞﹸ ﺗﺤﺖ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ،ﺑﻞﹾ ﻫﻮ ﺷﻲﺀٌ ﻭﺍﺣِﺪ ﻟﹶﺎﺯِﻡ ﻟِﺬﹶﺍﺗِﻪِ. ﻭﺃﹶﺻﻞﹸ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻣِﻦ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ،ﻓﹶﺈِﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﺩﻭﺍﻡ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻣﻤﺘﻨِﻊ ،ﻭﺇِﻧﻪ ﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟِﻠﹾﺤﻮﺍﺩِﺙِ ﻣﺒﺪﺃﹲ؛ ﻟِﺎﻣﺘِﻨﺎﻉِ ﺣﻮﺍﺩِﺙﹶ ﻟﹶﺎ ﺃﹶﻭﻝﹶ ﻟﹶﻬﺎ ،ﻓﹶﻴﻤﺘﻨِﻊ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﺒﺎﺭِﻱ Uﻟﹶﻢ ﻳﺰﻝﹾ ﻓﹶﺎﻋِﻠﹰﺎ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺑِﻤﺸِﻴﺌﹶﺔٍ ،ﺑﻞﹾ ﻳﻤﺘﻨِﻊ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺎﺩِﺭﺍ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻘﹸﺪﺭﺓﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻤﺘﻨِﻊِ ﻣﻤﺘﻨِﻌﺔﹲ ! ﻭﻫﺬﹶﺍ ﻓﹶﺎﺳِﺪ ،ﻓﹶﺈِﻧﻪ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻣﺘِﻨﺎﻉِ ﺣﺪﻭﺙِ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻭﻫﻮ ﺣﺎﺩِﺙﹲ ،ﻭﺍﻟﹾﺤﺎﺩِﺙﹸ ﺇِﺫﹶﺍ ﺣﺪﺙﹶ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺤﺪﺛﹰﺎ ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻤﻜِﻨﺎ ،ﻭﺍﻟﹾﺈِﻣﻜﹶﺎﻥﹸ ﻟﹶﻴﺲ ﻟﹶﻪ ﻭﻗﹾﺖ ﻣﺤﺪﻭﺩ، ﻭﻣﺎ ﻣِﻦ ﻭﻗﹾﺖٍ ﻳﻘﹶﺪﺭ ﺇِﻟﱠﺎ ﻭﺍﻟﹾﺈِﻣﻜﹶﺎﻥﹸ ﺛﹶﺎﺑِﺖ ﻓِﻴﻪِ ،ﻓﻠﹶﻴﺲ ﻟِﺈِﻣﻜﹶﺎﻥِ ﺍﻟﹾﻔِﻌﻞِ ﻭﺟﻮﺍﺯِﻩِ ﻭﺻِﺤﺘِﻪِ ﻣﺒﺪﺃﹲ ﻳﻨﺘﻬِﻲ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﻴﺠِﺐ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺰﻝِ ﺍﻟﹾﻔِﻌﻞﹸ ﻣﻤﻜِﻨﺎ ﺟﺎﺋِﺰﺍ ﺻﺤِﻴﺤﺎ ،ﻓﹶﻴﻠﹾﺰﻡ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺰﻝِ ﺍﻟﺮﺏ ﻗﹶﺎﺩِﺭﺍ ﻋﻠﹶﻴﻪِ ،ﻓﹶﻴﻠﹾﺰﻡ ﺟﻮﺍﺯ ﺣﻮﺍﺩِﺙﹶ ﻟﹶﺎ ﻧِﻬﺎﻳﺔﹶ ﻟِﺄﹶﻭﻟِﻬﺎ. ﻗﹶﺎﻟﹶﺖِ ﺍﻟﹾﺠﻬﻤِﻴﺔﹸ ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻬﻢ :ﻧﺤﻦ ﻟﹶﺎ ﻧﺴﻠﱢﻢ ﺃﹶﻥﱠ ﺇِﻣﻜﹶﺎﻥﹶ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻟﹶﺎ ﺑِﺪﺍﻳﺔﹶ ﻟﹶﻪ ،ﻟﹶﻜِﻦ ﻧﻘﹸﻮﻝﹸ :ﺇِﻣﻜﹶﺎﻥﹸ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﺑِﺸﺮﻁِ ﻛﹶﻮﻧِﻬﺎ ﻣﺴﺒﻮﻗﹶﺔﹰ ﺑِﺎﻟﹾﻌﺪﻡِ ﻟﹶﺎ ﺑِﺪﺍﻳﺔ ﻟﹶﻪ ،ﻭﺫﹶﻟِﻚ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺤﻮﺍﺩِﺙﹶ ﻋِﻨﺪﻧﺎ ﺗﻤﺘﻨِﻊ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻗﹶﺪِﳝﺔﹶ ﺍﻟﻨﻮﻉِ ،ﺑﻞﹾ ﻳﺠِﺐ ﺣﺪﻭﺙﹸ ﻧﻮﻋِﻬﺎ ﻭﻳﻤﺘﻨِﻊ ﻗِﺪﻡ ﻧﻮﻋِﻬﺎ .ﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﺠِﺐ ﺍﻟﹾﺤﺪﻭﺙﹸ ﻓِﻲ ﻭﻗﹾﺖٍ ﺑِﻌﻴﻨِﻪِ ،ﻓﹶﺈِﻣﻜﹶﺎﻥﹸ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﺑِﺸﺮﻁِ ﻛﹶﻮﻧِﻬﺎ ﻣﺴﺒﻮﻗﹶﺔﹰ ﺑِﺎﻟﹾﻌﺪﻡِ ﻟِﺄﹶﻭﻟِﻪِ، ﺑِﺨِﻠﹶﺎﻑِ ﺟِﻨﺲِ ﺍﻟﹾﺤﻮﺍﺩِﺙِ. ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ :ﻫﺐ ﺃﹶﻧﻜﹸﻢ ﺗﻘﹸﻮﻟﹸﻮﻥﹶ ﺫﹶﻟِﻚ ،ﻟﹶﻜِﻦ ﻳﻘﹶﺎﻝﹸ :ﺇِﻣﻜﹶﺎﻥﹸ ﺟِﻨﺲِ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻋِﻨﺪﻛﹸﻢ ﻟﹶﻪ ﺑِﺪﺍﻳﺔﹲ ،ﻓﹶﺈِﻧﻪ ﺻﺎﺭ ﺟِﻨﺲ ﺍﻟﹾﺤﺪﻭﺙِ ﻋِﻨﺪﻛﹸﻢ ﻣﻤﻜِﻨﺎ ،ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﻤﻜِﻨﺎ ،ﻭﻟﹶﻴﺲ ﻟِﻬﺬﹶﺍ ٨١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺈِﻣﻜﹶﺎﻥِ ﻭﻗﹾﺖ ﻣﻌﻴﻦ ،ﺑﻞﹾ ﻣﺎ ﻣِﻦ ﻭﻗﹾﺖٍ ﻳﻔﹾﺮﺽ ﺇِﻟﱠﺎ ﻭﺍﻟﹾﺈِﻣﻜﹶﺎﻥﹸ ﺛﹶﺎﺑِﺖ ﻗﹶﺒﻠﹶﻪ ،ﻓﹶﻴﻠﹾﺰﻡ ﺩﻭﺍﻡ ﺍﻟﹾﺈِﻣﻜﹶﺎﻥِ، ﻭﺇِﻟﱠﺎ ﻟﹶﺰِﻡ ﺍﻧﻘِﻠﹶﺎﺏ ﺍﻟﹾﺠِﻨﺲِ ﻣِﻦ ﺍﻟِﺎﻣﺘِﻨﺎﻉِ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﻣﻜﹶﺎﻥِ ﻣِﻦ ﻏﹶﻴﺮِ ﺣﺪﻭﺙِ ﺷﻲﺀٍ ،ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻥﱠ ﺍﻧﻘِﻠﹶﺎﺏ ﺣﻘِﻴﻘﹶﺔِ ﺟِﻨﺲِ ﺍﻟﹾﺤﺪﻭﺙِ ،ﺃﹶﻭ ﺟِﻨﺲِ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ،ﺃﹶﻭ ﺟِﻨﺲِ ﺍﻟﹾﻔِﻌﻞِ ،ﺃﹶﻭ ﺟِﻨﺲِ ﺍﻹﺣﺪﺍﺙِ، ﺃﹶﻭ ﻣﺎ ﺃﹶﺷﺒﻪ ﻫﺬﹶﺍ ﻣِﻦ ﺍﻟﹾﻌِﺒﺎﺭﺍﺕِ -ﻣِﻦ ﺍﻟِﺎﻣﺘِﻨﺎﻉِ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﻣﻜﹶﺎﻥِ ﻫﻮ :ﻣﺼﻴﺮ ﺫﹶﻟِﻚ ﻣﻤﻜِﻨﺎ ﺟﺎﺋِﺰﺍ ﺑﻌﺪ ﺃﹶﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻤﺘﻨِﻌﺎ ﻣِﻦ ﻏﹶﻴﺮِ ﺳﺒﺐِ ﺗﺠﺪﺩٍ ،ﻭﻫﺬﹶﺍ ﻣﻤﺘﻨِﻊ ﻓِﻲ ﺻﺮِﻳﺢِ ﺍﻟﹾﻌﻘﹾﻞِ .ﻭﻫﻮ ﺃﹶﻳﻀﺎ ﺍﻧﻘِﻠﹶﺎﺏ ﺍﻟﹾﺠِﻨﺲِ ﻣِﻦ ﺍﻟِﺎﻣﺘِﻨﺎﻉِ ﺍﻟﺬﱠﺍﺗِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﻣﻜﹶﺎﻥِ ﺍﻟﺬﱠﺍﺗِﻲ ،ﻓﹶﺈِﻥﱠ ﺫﹶﺍﺕ ﺟِﻨﺲِ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻋِﻨﺪﻫﻢ ﺗﺼِﲑ ﻣﻤﻜِﻨﺔﹰ ﺑﻌﺪ ﺃﹶﻥﹾ ﻛﹶﺎﻧﺖ ﻣﻤﺘﻨِﻌﺔﹰ ،ﻭﻫﺬﹶﺍ ﺍﻟِﺎﻧﻘِﻠﹶﺎﺏ ﻟﹶﺎ ﻳﺨﺘﺺ ﺑِﻮﻗﹾﺖٍ ﻣﻌﻴﻦٍ ،ﻓﹶﺈِﻧﻪ ﻣﺎ ﻣِﻦ ﻭﻗﹾﺖٍ ﻳﻘﹶﺪﺭ ﺇِﻟﱠﺎ ﻭﺍﻟﹾﺈِﻣﻜﹶﺎﻥﹸ ﺛﹶﺎﺑِﺖ ﻗﹶﺒﻠﹶﻪ ،ﻓﹶﻴﻠﹾﺰﻡ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺰﻝﹾ ﻫﺬﹶﺍ ﺍﻟِﺎﻧﻘِﻠﹶﺎﺏ ﻣﻤﻜِﻨﺎ ،ﻓﹶﻴﻠﹾﺰﻡ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺰﻝِ ﺍﻟﹾﻤﻤﺘﻨِﻊ ﻣﻤﻜِﻨﺎ ! ﻭﻫﺬﹶﺍ ﺃﹶﺑﻠﹶﻎﹸ ﻓِﻲ ﺍﻟِﺎﻣﺘِﻨﺎﻉِ ﻣِﻦ ﻗﹶﻮﻟِﻨﺎ :ﻟﹶﻢ ﻳﺰﻝِ ﺍﻟﹾﺤﺎﺩِﺙﹸ ﻣﻤﻜِﻨﺎ ،ﻓﹶﻘﹶﺪ ﻟﹶﺰِﻣﻬﻢ ﻓِﻴﻤﺎ ﻓﹶﺮﻭﺍ ﺇِﻟﹶﻴﻪِ ﺃﹶﺑﻠﹶﻎﹸ ﻣِﻤﺎ ﻟﹶﺰِﻣﻬﻢ ﻓِﻴﻤﺎ ﻓﹶﺮﻭﺍ ﻣِﻨﻪ ! ﻓﹶﺈِﻧﻪ ﻳﻌﻘﹶﻞﹸ ﻛﹶﻮﻥﹸ ﺍﻟﹾﺤﺎﺩِﺙِ ﻣﻤﻜِﻨﺎ ،ﻭﻳﻌﻘﹶﻞﹸ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﻣﻜﹶﺎﻥﹶ ﻟﹶﻢ ﻳﺰﻝﹾ ،ﻭﺃﹶﻣﺎ ﻛﹶﻮﻥﹸ ﺍﻟﹾﻤﻤﺘﻨِﻊِ ﻣﻤﻜِﻨﺎ ﻓﹶﻬﻮ ﻣﻤﺘﻨِﻊ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ،ﻓﹶﻜﹶﻴﻒ ﺇِﺫﹶﺍ ﻗِﻴﻞﹶ :ﻟﹶﻢ ﻳﺰﻝﹾ ﺇِﻣﻜﹶﺎﻥﹸ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻤﺘﻨِﻊِ ؟ ! ﻭﻫﺬﹶﺍ ﻣﺒﺴﻮﻁﹲ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ. ﻓﹶﺎﻟﹾﺤﺎﺻِﻞﹸ :ﺃﹶﻥﱠ ﻧﻮﻉ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻫﻞﹾ ﻳﻤﻜِﻦ ﺩﻭﺍﻣﻬﺎ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ﻭﺍﻟﹾﻤﺎﺿِﻲ ﺃﹶﻡ ﻟﹶﺎ ؟ ﺃﹶﻭ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ﻓﹶﻘﹶﻂﹾ ؟ ﺃﹶﻭِ ﺍﻟﹾﻤﺎﺿِﻲ ﻓﹶﻘﹶﻂﹾ ؟ ﻓِﻴﻪِ ﺛﹶﻠﹶﺎﺛﹶﺔﹸ ﺃﹶﻗﹾﻮﺍﻝٍ ﻣﻌﺮﻭﻓﹶﺔٍ ﻟِﺄﹶﻫﻞِ ﺍﻟﻨﻈﹶﺮِ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻭﻏﹶﻴﺮِﻫِﻢ ،ﺃﹶﺿﻌﻔﹸﻬﺎ :ﻗﹶﻮﻝﹸ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ،ﻟﹶﺎ ﻳﻤﻜِﻦ ﺩﻭﺍﻣﻬﺎ ﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﻤﺎﺿِﻲ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ، ﻛﹶﻘﹶﻮﻝِ ﺟﻬﻢِ ﺑﻦِ ﺻﻔﹾﻮﺍﻥﹶ ﻭﺃﹶﺑِﻲ ﺍﻟﹾﻬﺬﹶﻳﻞِ ﺍﻟﹾﻌﻠﱠﺎﻑِ .ﻭﺛﹶﺎﻧِﻴﻬﺎ :ﻗﹶﻮﻝﹸ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﻳﻤﻜِﻦ ﺩﻭﺍﻣﻬﺎ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ﺩﻭﻥﹶ ﺍﻟﹾﻤﺎﺿِﻲ ،ﻛﹶﻘﹶﻮﻝِ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻬﻢ ﻣِﻦ ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀِ ﻭﻏﹶﻴﺮِﻫِﻢ. ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﻗﹶﻮﻝﹸ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﻳﻤﻜِﻦ ﺩﻭﺍﻣﻬﺎ ﻓِﻲ ﺍﻟﹾﻤﺎﺿِﻲ ﻭﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ،ﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﺃﹶﺋِﻤﺔﹸ ﺍﻟﹾﺤﺪِﻳﺚِ، ﻭﻫِﻲ ﻣِﻦ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﺍﻟﹾﻜِﺒﺎﺭِ .ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ ﺃﹶﺣﺪ ﻳﻤﻜِﻦ ﺩﻭﺍﻣﻬﺎ ﻓِﻲ ﺍﻟﹾﻤﺎﺿِﻲ ﺩﻭﻥﹶ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ. ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺟﻤﻬﻮﺭ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻣِﻦ ﺟﻤِﻴﻊِ ﺍﻟﻄﱠﻮﺍﺋِﻒِ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﻛﹸﻞﱠ ﻣﺎ ﺳِﻮﻯ ﺍﻟﻠﱠﻪِ -ﺗﻌﺎﻟﹶﻰ ﻣﺨﻠﹸﻮﻕ ﻛﹶﺎﺋِﻦ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﻟﺮﺳﻞِ ﻭﺃﹶﺗﺒﺎﻋِﻬِﻢ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻭﺍﻟﹾﻴﻬﻮﺩِﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﹶﻴﺮِﻫِﻢ .ﻭﻣِﻦ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺑِﺎﻟﹾﻔِﻄﹾﺮﺓِ ﺃﹶﻥﱠ ﻛﹶﻮﻥﹶ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻣﻘﹶﺎﺭِﻧﺎ ﻟِﻔﹶﺎﻋِﻠِﻪِ ﻟﹶﻢ ﻳﺰﻝﹾ ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ ﻣﻌﻪ - ﻣﻤﺘﻨِﻊ ﻣﺤﺎﻝﹲ ،ﻭﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺗﺴﻠﹾﺴﻞﹸ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ﻟﹶﺎ ﻳﻤﻨﻊ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺮﺏ ٨٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﹾﺂﺧِﺮ ﺍﻟﱠﺬِﻱ ﻟﹶﻴﺲ ﺑﻌﺪﻩ ﺷﻲﺀٌ ،ﻓﹶﻜﹶﺬﹶﺍ ﺗﺴﻠﹾﺴﻞﹸ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻓِﻲ ﺍﻟﹾﻤﺎﺿِﻲ ﻟﹶﺎ ﻳﻤﻨﻊ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻫﻮ ﺍﻟﹾﺄﹶﻭﻝﹶ ﺍﻟﱠﺬِﻱ ﻟﹶﻴﺲ ﻗﹶﺒﻠﹶﻪ ﺷﻲﺀٌ .ﻓﹶﺈِﻥﱠ ﺍﻟﺮﺏ - ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ -ﻟﹶﻢ ﻳﺰﻝﹾ ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ ،ﻳﻔﹾﻌﻞﹸ ﻣﺎ ﻳﺸﺎﺀُ ﻭﻳﺘﻜﹶﻠﱠﻢ ﺇِﺫﹶﺍ ﻳﺸﺎﺀُ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : „ .(١) {ÇÍÉÈ âä!$t±oﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : }
߉ƒÌ•ãƒ $tB ã@yèøÿt ƒ ©!$# £`Å 3»s9 ur
߉ƒÌ• ム$yJÏj9 ×A$¨èsù ÇÊÎÈ ß‰ŠÉfpR ùQ$ # ĸö•yèø 9$# rèŒ
$tB ã@yèøÿtƒ ª!$# š•Ï9ºx‹x. tA$s%
.(٢) {ÇËÎÌÈﻭ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ :
.(٣) {ÇÊÏÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
’Îû $yJ¯Rr& öqs9ur
.(٤) {3 «!$# àM»yJÎ=x. ôNy‰ÏÿtR $¨B 9•çtø2r& èpyèö7y™ ¾Ínω÷èt/ .`ÏB ¼çn‘‰ßJtƒ ã•óst7ø9$#ur ÒO»n=ø%r& >ot•yfx© `ÏB ÇÚö‘F{$# ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
’În1u‘ àM»yJÎ=x. y‰xÿZs? br& Ÿ@ö7s% ã•óst6ø9$# y‰ÏÿuZs9 ’În1u‘ ÏM»yJÎ=s3Ïj9 #YŠ#y‰ÏB ã•óst7ø9$# tb%x. öq©9 @è%
.(٥) {ÇÊÉÒÈ #YŠy‰tB ¾Ï&Î#÷WÏJÎ/ $uZ÷¥Å_ öqs9ur ﻭﺍﻟﹾﻤﺜﹾﺒﺖ ﺇِﻧﻤﺎ ﻫﻮ ﺍﻟﹾﻜﹶﻼﻡ ) .(٦ﺍﻟﹾﻤﻤﻜِﻦ ﺍﻟﹾﻮﺟﻮﺩ ،ﻭﺣِﻴﻨﺌِﺬٍ ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻨﻮﻉ ﺩﺍﺋِﻤﺎ ﻓﹶﺎﻟﹾﻤﻤﻜِﻦ .(٧) ﻫﻮ ﺍﻟﻘﺪﱘ ) .(٨ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻓﹶﺮﺩٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻓﹾﺮﺍﺩِ ﺑِﺤﻴﺚﹸ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﺃﹶﺟﺰﺍﺀِ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺷﻲﺀٌ ﻳﻘﹶﺎﺭِﻧﻪ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ. ﻭﺃﹶﻣﺎ ﺩﻭﺍﻡ ﺍﻟﹾﻔِﻌﻞِ ﻓﹶﻬﻮ ﺃﹶﻳﻀﺎ ﻣِﻦ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻔِﻌﻞﹶ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺻِﻔﹶﺔﹶ ﻛﹶﻤﺎﻝٍ ﻓﹶﺪﻭﺍﻣﻪ ﺩﻭﺍﻡ ﺍﻟﻜﹶﻤﺎﻝٍ.
) (1ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٤٠ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٥٣ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺒﺮﻭﺝِ ﺍﻵﻳﺘﺎﻥ . ١٦-١٥ : ) (4ﺳﻮﺭﺓ ﻟﹸﻘﹾﻤﺎﻥﹶ ﺁﻳﺔ . ٢٧ : ) (5ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒِ ﺁﻳﺔ . ١٠٩ : ) (6ﰲ ﺑﺎﻗﻲ ﺍﻟﻨﺴﺦ " ﺍﻟﻜﻤﺎﻝ " .ﻥ . ) (7ﰲ ﺑﺎﻗﻲ ﺍﻟﻨﺴﺦ ﺯﻳﺎﺩﺓ " ﻭﺍﻟﹾﺄﹶﻛﹾﻤﻞﹸ " .ﻥ . ) (8ﰲ ﺑﺎﻗﻲ ﺍﻟﻨﺴﺦ " ﺍﻟﺘﻘﹶﺪﻡ . " ﻥ . ٨٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺎﻟﹸﻮﺍ :ﻭﺍﻟﺘﺴﻠﹾﺴﻞﹸ ﻟﹶﻔﹾﻆﹲ ﻣﺠﻤﻞﹲ ،ﻟﹶﻢ ﻳﺮِﺩ ﺑِﻨﻔﹾﻴِﻪِ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗِﻪِ ﻛِﺘﺎﺏ ﻭﻟﹶﺎ ﺳﻨﺔﹲ ،ﻟِﻴﺠِﺐ ﻣﺮﺍﻋﺎﺓﹸ ﻟﹶﻔﹾﻈِﻪِ ،ﻭﻫﻮ ﻳﻨﻘﹶﺴِﻢ ﺇِﻟﹶﻰ ﻭﺍﺟِﺐٍ ﻭﻣﻤﺘﻨِﻊٍ ﻭﻣﻤﻜِﻦٍ :ﻓﹶَﺎﻟﺘﺴﻠﹾﺴﻞﹸ ﻓِﻲ ﺍﻟﹾﻤﺆﺛﱢﺮِﻳﻦ ﻣﺤﺎﻝﹲ ﻣﻤﺘﻨِﻊ ﻟِﺬﹶﺍﺗِﻪِ ،ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺆﺛﱢﺮﻭﻥﹶ ﻛﹸﻞﱡ ﻭﺍﺣِﺪٍ ﻣِﻨﻬﻢ ﺍﺳﺘﻔﹶﺎﺩ ﺗﺄﹾﺛِﲑﻩ ﻣِﻤﺎ ﻗﹶﺒﻠﹶﻪ ﻟﹶﺎ ﺇِﻟﹶﻰ ﻏﹶﺎﻳﺔٍ. ﻭﺍﻟﺘﺴﻠﹾﺴﻞﹸ ﺍﻟﹾﻮﺍﺟِﺐ :ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻌﻘﹾﻞﹸ ﻭﺍﻟﺸﺮﻉ ،ﻣِﻦ ﺩﻭﺍﻡِ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﺮﺏ - ﺗﻌﺎﻟﹶﻰ -ﻓِﻲ ﺍﻟﹾﺄﹶﺑﺪِ ،ﻭﺃﹶﻧﻪ ﻛﹸﻠﱠﻤﺎ ﺍﻧﻘﹶﻀﻰ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﻧﻌِﻴﻢ ﺃﹶﺣﺪﺙﹶ ﻟﹶﻬﻢ ﻧﻌِﻴﻤﺎ ﺁﺧﺮ ﻟﹶﺎ ﻧﻔﹶﺎﺩ ﻟﹶﻪ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺘﺴﻠﹾﺴﻞﹸ ﻓِﻲ ﺃﹶﻓﹾﻌﺎﻟِﻪِ ﺳﺒﺤﺎﻧﻪ ﻣِﻦ ﻃﹶﺮﻑِ ﺍﻟﹾﺄﹶﺯﻝِ ،ﻭﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻓِﻌﻞٍ ﻣﺴﺒﻮﻕ ﺑِﻔِﻌﻞٍ ﺁﺧﺮ ،ﻓﹶﻬﺬﹶﺍ ﻭﺍﺟِﺐ ﻓِﻲ ﻛﹶﻠﹶﺎﻣِﻪِ ،ﻓﹶﺈِﻧﻪ ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺇِﺫﹶﺍ ﺷﺎﺀَ ،ﻭﻟﹶﻢ ﺗﺤﺪﺙﹾ ﻟﹶﻪ ﺻِﻔﹶﺔﹸ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﻭﻗﹾﺖٍ، ﻭﻫﻜﹶﺬﹶﺍ ﺃﹶﻓﹾﻌﺎﻟﹸﻪ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﻣِﻦ ﻟﹶﻮﺍﺯِﻡِ ﺣﻴﺎﺗِﻪِ ،ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﺣﻲ ﻓﹶﻌﺎﻝﹲ ،ﻭﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﺤﻲ ﻭﺍﻟﹾﻤﻴﺖِ: ﺍﻟﹾﻔِﻌﻞﹸ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻏﹶﻴﺮ ﻭﺍﺣِﺪٍ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ :ﺍﻟﹾﺤﻲ ﺍﻟﹾﻔﹶﻌﺎﻝﹸ ،ﻭﻗﹶﺎﻝﹶ ﻋﺜﹾﻤﺎﻥﹸ ﺑﻦ ﺳﻌِﻴﺪٍ :ﻛﹸﻞﱡ ﺣﻲ ﻓﹶﻌﺎﻝﹲ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺭﺑﻨﺎ -ﺗﻌﺎﻟﹶﻰ -ﻗﹶﻂﱡ ﻓِﻲ ﻭﻗﹾﺖٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﻗﹶﺎﺕِ ﻣﻌﻄﱠﻠﹰﺎ ﻋﻦ ﻛﹶﻤﺎﻟِﻪِ ،ﻣِﻦ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﺭﺍﺩﺓِ ﻭﺍﻟﹾﻔِﻌﻞِ. ﻭﺃﹶﻣﺎ ﺍﻟﺘﺴﻠﹾﺴﻞﹸ ﺍﻟﹾﻤﻤﻜِﻦ :ﻓﹶﺎﻟﺘﺴﻠﹾﺴﻞﹸ ﻓِﻲ ﻣﻔﹾﻌﻮﻟﹶﺎﺗِﻪِ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﻄﱠﺮﻑِ ،ﻛﹶﻤﺎ ﺗﺘﺴﻠﹾﺴﻞﹸ ﻓِﻲ ﻃﹶﺮﻑِ ﺍﻟﹾﺄﹶﺑﺪِ ،ﻓﹶﺈِﻧﻪ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﺰﻝﹾ ﺣﻴﺎ ﻗﹶﺎﺩِﺭﺍ ﻣﺮِﻳﺪﺍ ﻣﺘﻜﹶﻠﱢﻤﺎ ،ﻭﺫﹶﻟِﻚ ﻣِﻦ ﻟﹶﻮﺍﺯِﻡِ ﺫﹶﺍﺗِﻪِ ﻓﹶﺎﻟﹾﻔِﻌﻞﹸ ﻣﻤﻜِﻦ ﻟﹶﻪ ﺑِﻤﻮﺟِﺐِ ﻫﺬِﻩِ ﺍﻟﺼﻔﹶﺎﺕِ ﻟﹶﻪ ،ﻭﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻦ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻔﹾﻌﻞﹶ ،ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣِﻦ ﻫﺬﹶﺍ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺰﻝِ ﺍﻟﹾﺨﻠﹾﻖ ﻣﻌﻪ ،ﻓﹶﺈِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺘﻘﹶﺪﻡ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻓﹶﺮﺩٍ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ﺗﻘﹶﺪﻣﺎ ﻟﹶﺎ ﺃﹶﻭﻝﹶ ﻟﹶﻪ ،ﻓﹶﻠِﻜﹸﻞﱢ ﻣﺨﻠﹸﻮﻕٍ ﺃﹶﻭﻝﹸ ،ﻭﺍﻟﹾﺨﺎﻟِﻖ - ﺳﺒﺤﺎﻧﻪ - ﻟﹶﺎ ﺃﹶﻭﻝﹶ ﻟﹶﻪ ،ﻓﹶﻬﻮ ﻭﺣﺪﻩ ﺍﻟﹾﺨﺎﻟِﻖ ،ﻭﻛﹸﻞﱡ ﻣﺎ ﺳِﻮﺍﻩ ﻣﺨﻠﹸﻮﻕ ﻛﹶﺎﺋِﻦ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ. ﻗﹶﺎﻟﹸﻮﺍ :ﻭﻛﹸﻞﱡ ﻗﹶﻮﻝٍ ﺳِﻮﻯ ﻫﺬﹶﺍ ﻓﹶﺼﺮِﻳﺢ ﺍﻟﹾﻌﻘﹾﻞِ ﻳﺮﺩﻩ ﻭﻳﻘﹾﻀِﻲ ﺑِﺒﻄﹾﻠﹶﺎﻧِﻪِ ،ﻭﻛﹸﻞﱡ ﻣﻦِ ﺍﻋﺘﺮﻑ ﺑِﺄﹶﻥﱠ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻢ ﻳﺰﻝﹾ ﻗﹶﺎﺩِﺭﺍ ﻋﻠﹶﻰ ﺍﻟﹾﻔِﻌﻞِ ﻟﹶﺰِﻣﻪ ﺃﹶﺣﺪ ﺃﹶﻣﺮﻳﻦِ ،ﻟﹶﺎ ﺑﺪ ﻟﹶﻪ ﻣِﻨﻬﻤﺎ :ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻔِﻌﻞﹶ ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﻤﻜِﻨﺎ ،ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﻟﹶﻢ ﻳﺰﻝﹾ ﻭﺍﻗِﻌﺎ ،ﻭﺇِﻟﱠﺎ ﺗﻨﺎﻗﹶﺾ ﺗﻨﺎﻗﹸﻀﺎ ﺑﻴﻨﺎ ،ﺣﻴﺚﹸ ﺯﻋﻢ ﺃﹶﻥﱠ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻢ ﻳﺰﻝﹾ ﻗﹶﺎﺩِﺭﺍ ﻋﻠﹶﻰ ﺍﻟﹾﻔِﻌﻞِ ،ﻭﺍﻟﹾﻔِﻌﻞﹸ ﻣﺤﺎﻝﹲ ﻣﻤﺘﻨِﻊ ﻟِﺬﹶﺍﺗِﻪِ ،ﻟﹶﻮ ﺃﹶﺭﺍﺩﻩ ﻟﹶﻢ ﻳﻤﻜِﻦ ﻭﺟﻮﺩﻩ ،ﺑﻞﹾ ﻓﹶﺮﺽ ﺇِﺭﺍﺩﺗِﻪِ ﻋِﻨﺪﻩ ﻣﺤﺎﻝﹲ ﻭﻫﻮ ﻣﻘﹾﺪﻭﺭ ﻟﹶﻪ .ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹲ ﻳﻨﻘﹸﺾ ﺑﻌﻀﻪ ﺑﻌﻀﺎ.
٨٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﹾﻤﻘﹾﺼﻮﺩ :ﺃﹶﻥﱠ ﺍﻟﱠﺬِﻱ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﺸﺮﻉ ﻭﺍﻟﹾﻌﻘﹾﻞﹸ ،ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻣﺎ ﺳِﻮﻯ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻣﺤﺪﺙﹲ ﻛﹶﺎﺋِﻦ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﺃﹶﻣﺎ ﻛﹶﻮﻥﹸ ﺍﻟﺮﺏ - ﺗﻌﺎﻟﹶﻰ -ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﻌﻄﱠﻠﹰﺎ ﻋﻦِ ﺍﻟﹾﻔِﻌﻞِ ﺛﹸﻢ ﻓﹶﻌﻞﹶ ،ﻓﹶﻠﹶﻴﺲ ﻓِﻲ ﺍﻟﺸﺮﻉِ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﻌﻘﹾﻞِ ﻣﺎ ﻳﺜﹾﺒِﺘﻪ ،ﺑﻞﹾ ﻛِﻠﹶﺎﻫﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻧﻘِﻴﻀِﻪِ. ﻭﻗﹶﺪ ﺃﹶﻭﺭﺩ ﺃﹶﺑﻮ ﺍﻟﹾﻤﻌﺎﻟِﻲ ﻓِﻲ ﺇِﺭﺷﺎﺩِﻩِ ﻭﻏﹶﻴﺮﻩ ﻣِﻦ ﺍﻟﻨﻈﱠﺎﺭِ ﻋﻠﹶﻰ ﺍﻟﺘﺴﻠﹾﺴﻞِ ﻓِﻲ ﺍﻟﹾﻤﺎﺿِﻲ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ: ﺇِﻧﻚ ﻟﹶﻮ ﻗﹸﻠﹾﺖ :ﻟﹶﺎ ﺃﹸﻋﻄِﻴﻚ ﺩِﺭﻫﻤﺎ ﺇِﻟﱠﺎ ﺃﹸﻋﻄِﻴﻚ ﺑﻌﺪﻩ ﺩِﺭﻫﻤﺎ ،ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻣﻤﻜِﻨﺎ ،ﻭﻟﹶﻮ ﻗﹸﻠﹾﺖ :ﻟﹶﺎ ﺃﹸﻋﻄِﻴﻚ ﺩِﺭﻫﻤﺎ ﺣﺘﻰ ﺃﹸﻋﻄِﻴﻚ ﻗﹶﺒﻠﹶﻪ ﺩِﺭﻫﻤﺎ ،ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻣﻤﺘﻨِﻌﺎ. ﻭﻫﺬﹶﺍ ﺍﻟﺘﻤﺜِﻴﻞﹸ ﻭﺍﻟﹾﻤﻮﺍﺯﻧﺔﹸ ﻏﹶﻴﺮ ﺻﺤِﻴﺤﺔٍ ،ﺑﻞِ ﺍﻟﹾﻤﻮﺍﺯﻧﺔﹸ ﺍﻟﺼﺤِﻴﺤﺔﹸ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ :ﻣﺎ ﺃﹶﻋﻄﹶﻴﺘﻚ ﺩِﺭﻫﻤﺎ ﺇِﻟﱠﺎ ﺃﹶﻋﻄﹶﻴﺘﻚ ﻗﹶﺒﻠﹶﻪ ﺩِﺭﻫﻤﺎ ،ﻓﹶﺘﺠﻌﻞﹸ ﻣﺎﺿِﻴﺎ ﻗﹶﺒﻞﹶ ﻣﺎﺽٍ ،ﻛﹶﻤﺎ ﺟﻌﻠﹾﺖ ﻫﻨﺎﻙ ﻣﺴﺘﻘﹾﺒﻠﹰﺎ ﺑﻌﺪ ﻣﺴﺘﻘﹾﺒﻞٍ .ﻭﺃﹶﻣﺎ ﻗﹶﻮﻝﹸ ﺍﻟﹾﻘﹶﺎﺋِﻞِ :ﻟﹶﺎ ﺃﹸﻋﻄِﻴﻚ ﺣﺘﻰ ﺃﹸﻋﻄِﻴﻚ ﻗﹶﺒﻠﹶﻪ ،ﻓﹶﻬﻮ ﻧﻔﹾﻲ ﻟِﻠﹾﻤﺴﺘﻘﹾﺒﻞِ ﺣﺘﻰ ﻳﺤﺼﻞﹶ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ﻭﻳﻜﹸﻮﻥﹸ ﻗﹶﺒﻠﹶﻪ .(١) ﻓﹶﻘﹶﺪ ﻧﻔﹶﻰ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞﹶ ﺣﺘﻰ ﻳﻮﺟﺪ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞﹸ ،ﻭﻫﺬﹶﺍ ﻣﻤﺘﻨِﻊ .ﺃﹶﻣﺎ ﻧﻔﹾﻲ
)(٢
ﺍﻟﹾﻤﺎﺿِﻲ ﺣﺘﻰ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺒﻠﹶﻪ ﻣﺎﺽٍ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻣﻤﻜِﻦ .ﻭﺍﻟﹾﻌﻄﹶﺎﺀُ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞﹸ ﺇﻳﺘﺎﺅﻩ ﻣِﻦ
ﺍﳌﻌﻄﻲ ﻭﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞ ﺍﻟﱠﺬِﻱ ﻟﹶﻪ ﺍﺑﺘِﺪﺍﺀٌ ﻭﺍﻧﺘِﻬﺎﺀٌ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻗﹶﺒﻠﹶﻪ ﻣﺎ ﻟﹶﺎ ﻧِﻬﺎﻳﺔﹶ ﻟﹶﻪ ،ﻓﹶﺈِﻥﱠ ﻣﺎ ﻟﹶﺎ ﻧِﻬﺎﻳﺔﹶ ﻟﹶﻪ ﻓِﻴﻤﺎ ﻳﺘﻨﺎﻫﻰ ﻣﻤﺘﻨِﻊ. ﻗﹶﻮﻟﹸﻪ ) :ﻟﹶﻴﺲ ﺑﻌﺪ ﺧﻠﹾﻖِ ﺍﻟﹾﺨﻠﹾﻖِ ﺍﺳﺘﻔﹶﺎﺩ ﺍﺳﻢ " ﺍﻟﹾﺨﺎﻟِﻖ " ،ﻭﻟﹶﺎ ﺑِﺈِﺣﺪﺍﺛِﻪِ ﺍﻟﹾﺒﺮِﻳﺔﹶ ﺍﺳﺘﻔﹶﺎﺩ ﺍﺳﻢ " ﺍﻟﹾﺒﺎﺭِﻱ " (. ﺵ :ﻇﹶﺎﻫِﺮ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﻴﺦِ -ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ - ﺃﹶﻧﻪ ﻳﻤﻨﻊ ﺗﺴﻠﹾﺴﻞﹶ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﻓِﻲ ﺍﻟﹾﻤﺎﺿِﻲ ،ﻭﻳﺄﹾﺗِﻲ ﻓِﻲ ﻛﹶﻠﹶﺎﻣِﻪِ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻤﻨﻌﻪ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ،ﻭﻫﻮ ﻗﹶﻮﻟﹸﻪ " :ﻭﺍﻟﹾﺠﻨﺔﹸ ﻭﺍﻟﻨﺎﺭ ﻣﺨﻠﹸﻮﻗﹶﺘﺎﻥِ ﻟﹶﺎ ﺗﻔﹾﻨﻴﺎﻥِ ﺃﹶﺑﺪﺍ ﻭﻟﹶﺎ ﺗﺒِﻴﺪﺍﻥِ " ،ﻭﻫﺬﹶﺍ ﻣﺬﹾﻫﺐ ﺍﻟﹾﺠﻤﻬﻮﺭِ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ .ﻭﻟﹶﺎ ﺷﻚ ﻓِﻲ ﻓﹶﺴﺎﺩِ ﻗﹶﻮﻝِ ﻣﻦ ﻣﻨﻊ ﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟﹾﻤﺎﺿِﻲ ﻭﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ،ﻛﹶﻤﺎ ﺫﹶﻫﺐ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﺠﻬﻢ ﻭﺃﹶﺗﺒﺎﻋﻪ ،ﻭﻗﹶﺎﻝﹶ ﺑِﻔﹶﻨﺎﺀِ ﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ، ﻟِﻤﺎ ﻳﺄﹾﺗِﻲ ﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ.
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻗﺒﻠﻲ " .ﻭﻫﻮ ﺧﻄﺄ . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﱂ ﻳﻨﻒ " ﺑﺪﻝ " ﺃﻣﺎ ﻧﻔﻲ " ﻭﻫﻮ ﺧﻄﺄ ،ﻻ ﻳﺼﻠﺢ ﰲ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ . ٨٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻝﹸ ﻣﻦ ﻗﹶﺎﻝﹶ ﺑِﺠﻮﺍﺯِ ﺣﻮﺍﺩِﺙﹶ ﻟﹶﺎ ﺃﹶﻭﻝﹶ ﻟﹶﻬﺎ ،ﻣِﻦ ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ ﺑِﺤﻮﺍﺩِﺙﹶ ﻟﹶﺎ ﺁﺧِﺮ ﻟﹶﻬﺎ - ﻓﹶﺄﹶﻇﹾﻬﺮ ﻓِﻲ ﺍﻟﺼﺤﺔِ ﻣِﻦ ﻗﹶﻮﻝِ ﻣﻦ ﻓﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻓﹶﺈِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﻢ ﻳﺰﻝﹾ ﺣﻴﺎ ،ﻭﺍﻟﹾﻔِﻌﻞﹸ ﻣِﻦ ﻟﹶﻮﺍﺯِﻡِ ﺍﻟﹾﺤﻴﺎﺓِ ،ﻓﹶﻠﹶﻢ ﻳﺰﻝﹾ ﻓﹶﺎﻋِﻠﹰﺎ ﻟِﻤﺎ ﻳﺮِﻳﺪ ،ﻛﹶﻤﺎ ﻭﺻﻒ ﺑِﺬﹶﻟِﻚ ﻧﻔﹾﺴﻪ ،ﺣﻴﺚﹸ ﻳﻘﹸﻮﻝﹸ} :
ĸö•yèø9$# rèŒ
.(١) {ÇÊÏÈ ß‰ƒÌ•ãƒ $yJÏj9 ×A$¨èsù ÇÊÎÈ ß‰ŠÉfpRùQ$#ﻭﺍﻟﹾﺂﻳﺔﹸ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹸﻣﻮﺭٍ: ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻔﹾﻌﻞﹸ ﺑِﺈِﺭﺍﺩﺗِﻪِ ﻭﻣﺸِﻴﺌﹶﺘِﻪِ. ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺰﻝﹾ ﻛﹶﺬﹶﻟِﻚ؛ ﻟِﺄﹶﻧﻪ ﺳﺎﻕ ﺫﹶﻟِﻚ ﻓِﻲ ﻣﻌﺮِﺽِ ﺍﻟﹾﻤﺪﺡِ ﻭﺍﻟﱠﺜﻨﺎﺀِ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ،ﻭﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻣِﻦ ﻛﹶﻤﺎﻟِﻪِ ﺳﺒﺤﺎﻧﻪ ،ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻋﺎﺩِﻣﺎ ﻟِﻬﺬﹶﺍ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﻓِﻲ ﻭﻗﹾﺖٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﻗﹶﺎﺕِ ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&ß,è=øƒs† žw `yJx. ß,è=øƒs† `yJsùr
(٢) {ÇÊÐÈ šcrã•ž2x‹s? Ÿxsùr& 3ﻭﳌﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ
ﺃﹶﻭﺻﺎﻑِ ﻛﹶﻤﺎﻟِﻪِ ﻭﻧﻌﻮﺕِ ﺟﻠﹶﺎﻟِﻪِ ،ﻟﹶﻢ ﻳﻜﹸﻦ ﺣﺎﺩِﺛﹰﺎ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ. ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺷﻴﺌﹰﺎ ﻓﹶﻌﻠﹶﻪ ،ﻓﹶﺈِﻥﱠ " ﻣﺎ " ﻣﻮﺻﻮﻟﹶﺔﹲ ﻋﺎﻣﺔﹲ ،ﺃﹶﻱ :ﻳﻔﹾﻌﻞﹸ ﻛﹸﻞﱠ ﻣﺎ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻠﹶﻪ ،ﻭﻫﺬﹶﺍ ﻓِﻲ ﺇِﺭﺍﺩﺗِﻪِ ﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺔِ ﺑِﻔِﻌﻠِﻪِ .ﻭﺃﹶﻣﺎ ﺇِﺭﺍﺩﺗﻪ ﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺔﹸ ﺑِﻔِﻌﻞِ ﺍﻟﹾﻌﺒﺪِ ﻓﹶﺘِﻠﹾﻚ ﻟﹶﻬﺎ ﺷﺄﹾﻥﹲ ﺁﺧﺮ :ﻓﹶﺈِﻥﹾ ﺃﹶﺭﺍﺩ ﻓِﻌﻞﹶ ﺍﻟﹾﻌﺒﺪِ ﻭﻟﹶﻢ ﻳﺮِﺩ ﻣِﻦ ﻧﻔﹾﺴِﻪِ ﺃﹶﻥﹾ ﻳﻌِﻴﻨﻪ ﻋﻠﹶﻴﻪِ ﻭﻳﺠﻌﻠﹶﻪ ﻓﹶﺎﻋِﻠﹰﺎ ﻟﹶﻢ ﻳﻮﺟﺪِ ﺍﻟﹾﻔِﻌﻞﹸ، ﻭﺇِﻥﹾ ﺃﹶﺭﺍﺩﻩ ﺣﺘﻰ ﻳﺮِﻳﺪ ﻣِﻦ ﻧﻔﹾﺴِﻪِ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻪ ﻓﹶﺎﻋِﻠﹰﺎ
)(٣
ﻭﻫﺬِﻩِ ﻫِﻲ ﺍﻟﻨﻜﹾﺘﺔﹸ ﺍﻟﱠﺘِﻲ ﺧﻔِﻴﺖ ﻋﻠﹶﻰ
ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﻭﺍﻟﹾﺠﺒﺮِﻳﺔِ ،ﻭﺧﺒﻄﹸﻮﺍ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻟِﻐﻔﹾﻠﹶﺘِﻬِﻢ ﻋﻨﻬﺎ ،ﻭﻓﹶﺮﻕ ﺑﻴﻦ ﺇِﺭﺍﺩﺗِﻪِ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﺍﻟﹾﻌﺒﺪ ﻭﺇِﺭﺍﺩﺓِ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻪ ﻓﹶﺎﻋِﻠﹰﺎ .ﻭﺳﻴﺄﹾﺗِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻘﹶﺪﺭِ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﺍﻟﺮﺍﺑِﻊ :ﺃﹶﻥﱠ ﻓِﻌﻠﹶﻪ ﻭﺇِﺭﺍﺩﺗﻪ ﻣﺘﻠﹶﺎﺯِﻣﺎﻥِ ،ﻓﹶﻤﺎ ﺃﹶﺭﺍﺩ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﻓﹶﻌﻞﹶ ،ﻭﻣﺎ ﻓﹶﻌﻠﹶﻪ ﻓﹶﻘﹶﺪ ﺃﹶﺭﺍﺩﻩ .ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ " ﻓﹶﺈِﻧﻪ ﻳﺮِﻳﺪ ﻣﺎ ﻟﹶﺎ ﻳﻔﹾﻌﻞﹸ ،ﻭﻗﹶﺪ ﻳﻔﹾﻌﻞﹸ ﻣﺎ ﻟﹶﺎ ﻳﺮِﻳﺪﻩ .ﻓﹶﻤﺎ ﺛﹶﻢ ﻓﹶﻌﺎﻝﹲ ﻟِﻤﺎ ﻳﺮِﻳﺪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﺮﻭﺝِ ﺍﻵﻳﺘﺎﻥ . ١٦-١٥ : ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ١٧ : ) (3ﰲ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﻧﻘﺺ ﻇﺎﻫﺮ .ﻭﻟﻌﻞ ﺃﺻﻠﻪ " :ﻭﺇﻥ ﺃﺭﺍﺩﻩ ﺣﱴ ﻳﺮﻳﺪ ﻣﻦ ﻧﻔﺴﻪ ﺃﻥ ) ﻳﻌﻴﻨﻪ ﻋﻠﻴﻪ ﻭ( ﳚﻌﻠﻪ ﻓﺎﻋﻼ ، ) ﻭﺟﺪ ﺍﻟﻔﻌﻞ ( " . ٨٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺨﺎﻣِﺲ :ﺇِﺛﹾﺒﺎﺕ ﺇِﺭﺍﺩﺍﺕٍ
)(١
ﻣﺘﻌﺪﺩﺓٍ ﺑِﺤﺴﺐِ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ،ﻭﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻓِﻌﻞٍ ﻟﹶﻪ ﺇِﺭﺍﺩﺓﹲ ﺗﺨﺼﻪ،
ﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﻌﻘﹸﻮﻝﹸ ﻓِﻲ ﺍﻟﹾﻔِﻄﹶﺮِ ،ﻓﹶﺸﺄﹾﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻧﻪ ﻳﺮِﻳﺪ ﻋﻠﹶﻰ ﺍﻟﺪﻭﺍﻡِ ﻭﻳﻔﹾﻌﻞﹸ ﻣﺎ ﻳﺮِﻳﺪ. ﺍﻟﺴﺎﺩِﺱ :ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻣﺎ ﺻﺢ ﺃﹶﻥﹾ ﺗﺘﻌﻠﱠﻖ ﺑِﻪِ ﺇِﺭﺍﺩﺗﻪ ﺟﺎﺯ ﻓِﻌﻠﹸﻪ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺃﹶﻥﹾ ﻳﻨﺰِﻝﹶ ﻛﹸﻞﱠ ﻟﹶﻴﻠﹶﺔٍ ﺇِﻟﹶﻰ ﺳﻤﺎﺀِ ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﹶﻥﹾ ﻳﺠِﻲﺀَ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ،ﻭﺃﹶﻥﹾ ﻳﺮِﻱ ﻋِﺒﺎﺩﻩ ﻧﻔﹾﺴﻪ ،ﻭﺃﹶﻥﹾ ﻳﺘﺠﻠﱠﻰ ﻟﹶﻬﻢ ﻛﹶﻴﻒ ﺷﺎﺀَ ،ﻭﻳﺨﺎﻃِﺒﻬﻢ ،ﻭﻳﻀﺤﻚ ﺇِﻟﹶﻴﻬِﻢ ،ﻭﻏﹶﻴﺮ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻳﺮِﻳﺪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﻢ ﻳﻤﺘﻨِﻊ ﻋﻠﹶﻴﻪِ ﻓِﻌﻠﹸﻪ، ﻓﹶﺈِﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻓﹶﻌﺎﻝﹲ ﻟِﻤﺎ ﻳﺮِﻳﺪ .ﻭﺇِﻧﻤﺎ ﻳﺘﻮﻗﱠﻒ ﺻِﺤﺔﹸ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺇﺧﺒﺎﺭِ ﺍﻟﺼﺎﺩِﻕِ ﺑِﻪِ ،ﻓﹶﺈِﺫﹶﺍ ﺃﻣﺮ )،.(٢ ﻭﻛﹶﺬﹶﻟِﻚ (٣) ﻣﺤﻮ ﻣﺎ ﻳﺸﺎﺀُ ،ﻭﺇِﺛﹾﺒﺎﺕ ﻣﺎ ﻳﺸﺎﺀُ ،ﻛﹸﻞﱠ ﻳﻮﻡٍ ﻫﻮ ﻓِﻲ ﺷﺄﹾﻥٍ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ. ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﳊﻮﺍﺩﺙ ﳍﺎ ﺃﻭﻝ ،ﻳﻠﺰﻡ ﻣﻨﻪ ﺍﻟﺘﻌﻄﻴﻞ ﻗﺒﻞ ﺫﻟﻚ ،ﻭﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﱂ ﻳﺰﻝ ﻏﲑ ﻓﺎﻋﻞ ﰒ ﺻﺎﺭ ﻓﺎﻋﻼ .ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﻗِﺪﻡ ﺍﻟﻌﺎﱂ ،ﻷﻥ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﳏﺪﺙ ﳑﻜﻦ ﺍﻟﻮﺟﻮﺩ ،ﻣﻮﺟﻮﺩ ﺑﺈﳚﺎﺩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ،ﻟﻴﺲ ﻟﻪ ﻣﻦ ﻧﻔﺴﻪ ﺇﻻ ﺍﻟﻌﺪﻡ ،ﻭﺍﻟﻔﻘﺮ ﻭﺍﻻﺣﺘﻴﺎﺝ ﻭﺻﻒ ﺫﺍﰐ ﻻﺯﻡ ﻟﻜﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ ،ﻏﲏ ﻟﺬﺍﺗﻪ، ﻭﺍﻟﻐِﲎ ﻭﺻﻒ ﺫﺍﰐ ﻻﺯﻡ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﻭﻟِﻠﻨﺎﺱِ ﻗﹶﻮﻟﹶﺎﻥِ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻌﺎﻟﹶﻢِ :ﻫﻞﹾ ﻫﻮ ﻣﺨﻠﹸﻮﻕ ﻣِﻦ ﻣﺎﺩﺓٍ ﺃﹶﻡ ﻟﹶﺎ ؟ ﻭﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻓِﻲ ﺃﹶﻭﻝِ ﻫﺬﹶﺍ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻣﺎ ﻫﻮ ؟ ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
t,n=y{ “Ï%©!$# uqèdur
.(٤) {Ïä!$yJø9$# ’n?tã ¼çmä©ö•tã šc%Ÿ2ur 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ﻭﺭﻭﻯ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻭﻏﹶﻴﺮﻩ ﻋﻦ ﻋِﻤﺮﺍﻥﹶ ﺑﻦِ ﺣﺼﻴﻦٍ ،ﻗﹶﺎﻝﹶ} :ﻗﹶﺎﻝﹶ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻴﻤﻦِ ﻟِﺮﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r-
ﺟِﺌﹾﻨﺎﻙ ﻟِﻨﺘﻔﹶﻘﱠﻪ ﻓِﻲ ﺍﻟﺪﻳﻦِ ،ﻭﻟِﻨﺴﺄﹶﻟﹶﻚ ﻋﻦ ] ﺃﹶﻭﻝِ [ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻲﺀٌ ﻗﹶﺒﻠﹶﻪ ،" ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ " :ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻲﺀٌ ﻣﻌﻪ ،" ﻭﻓِﻲ ﺭِﻭﺍﻳﺔِ ﻏﹶﻴﺮِﻩِ " :ﻭﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ؛ ﻭﻛﹶﺘﺐ ﻓِﻲ ﺍﻟﺬﱢﻛﹾﺮِ ﻛﹸﻞﱠ ﺷﻲﺀٍ ،ﻭﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ،" ﻭﻓِﻲ ﻟﹶﻔﹾﻆٍ " :ﺛﹸﻢ ﺧﻠﹶﻖ ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺇﺭﺍﺩﺓ " ﺑﺎﻹﻓﺮﺍﺩ .ﻭﻫﻮ ﺧﻄﺄ . ) (2ﺑﻴﺎﺽ ﺑﺎﻷﺻﻞ . ) (3ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ) :ﻓﺈﺫﺍ ﺃﹶﺧﺒﺮ ﻭﺟﺐ ﺍﻟﺘﺼﺪِﻳﻖ ، ﻭﻛﹶﺬﹶﻟِﻚ ( . . ﺇﱁ .ﻥ . ) (4ﺳﻮﺭﺓ ﻫﻮﺩٍ ﺁﻳﺔ . ٧ : ٨٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ .(١) {ﻓﹶﻘﹶﻮﻟﹸﻪ " :ﻛﹶﺘﺐ ﻓِﻲ ﺍﻟﺬﱢﻛﹾﺮِ " :ﻳﻌﻨِﻲ ﺍﻟﻠﱠﻮﺡ ﺍﻟﹾﻤﺤﻔﹸﻮﻅﹶ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ω÷èt/ .`ÏB Í‘qç/¨“9$# ’Îû $oYö;tFŸ2 ô‰s)s9ur
(٢) {Ì•ø.Ïe%!$#؛ ﻳﺴﻤﻰ ﻣﺎ ﻳﻜﹾﺘﺐ ﻓِﻲ ﺍﻟﺬﱢﻛﹾﺮِ
ﺫِﻛﹾﺮﺍ ،ﻛﹶﻤﺎ ﻳﺴﻤﻰ ﻣﺎ ﻳﻜﹾﺘﺐ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻛِﺘﺎﺑﺎ. ﻭﺍﻟﻨﺎﺱ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﻋﻠﹶﻰ ﻗﹶﻮﻟﹶﻴﻦِ: ﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﺇِﺧﺒﺎﺭﻩ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻣﻮﺟﻮﺩﺍ ﻭﺣﺪﻩ ﻭﻟﹶﻢ ﻳﺰﻝﹾ ﻛﹶﺬﹶﻟِﻚ ﺩﺍﺋِﻤﺎ ،ﺛﹸﻢ ﺍﺑﺘﺪﺃﹶ ﺇِﺣﺪﺍﺙﹶ ﺟﻤِﻴﻊِ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ،ﻓﹶﺠِﻨﺴﻬﺎ ﻭﺃﹶﻋﻴﺎﻧﻬﺎ ﻣﺴﺒﻮﻗﹶﺔﹲ ﺑِﺎﻟﹾﻌﺪﻡِ ،ﻭﺃﹶﻥﱠ ﺟِﻨﺲ ﺍﻟﺰﻣﺎﻥِ ﺣﺎﺩِﺙﹲ ﻟﹶﺎ ﻓِﻲ ﺯﻣﺎﻥٍ ،ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺻﺎﺭ ﻓﹶﺎﻋِﻠﹰﺎ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻳﻔﹾﻌﻞﹸ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﺯﻝِ ﺇِﻟﹶﻰ ﺣِﲔِ ﺍﺑﺘِﺪﺍﺀِ ﺍﻟﹾﻔِﻌﻞِ ﻭﻻ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻔِﻌﻞﹸ ﻣﻤﻜِﻨﺎ. ﻭﺍﻟﹾﻘﹶﻮﻝﹸ ﺍﻟﺜﱠﺎﻧِﻲ :ﺍﻟﹾﻤﺮﺍﺩ ﺇِﺧﺒﺎﺭﻩ ﻋﻦ ﻣﺒﺪﺃ ﺧﻠﹾﻖِ ﻫﺬﹶﺍ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺍﻟﹾﻤﺸﻬﻮﺩِ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺳِﺘﺔِ ﺃﹶﻳﺎﻡٍ ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ،ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺑِﺬﹶﻟِﻚ ﻓِﻲ ﻏﹶﻴﺮِ ﻣﻮﺿِﻊٍ ،ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻋﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﻤﺮٍﻭ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﻗﹶﺪﺭ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻣﻘﹶﺎﺩِﻳﺮ ﺍﻟﹾﺨﻠﹾﻖِ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ
ﻳﺨﻠﹸﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑِﺨﻤﺴِﲔ ﺃﹶﻟﹾﻒ ﺳﻨﺔٍ ،ﻭﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ{ ) .(٣ﻓﹶﺄﹶﺧﺒﺮ
r
ﺃﹶﻥﱠ ﺗﻘﹾﺪِﻳﺮ ﻫﺬﹶﺍ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻓِﻲ ﺳِﺘﺔِ ﺃﹶﻳﺎﻡٍ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻞﹶ ﺧﻠﹾﻖِ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﺑِﺨﻤﺴِﲔ ﺃﹶﻟﹾﻒ ﺳﻨﺔٍ، ﻭﺃﹶﻥﱠ ﻋﺮﺵ ﺍﻟﺮﺏ - ﺗﻌﺎﻟﹶﻰ -ﻛﹶﺎﻥﹶ ﺣِﻴﻨﺌِﺬٍ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ. ﺩﻟِﻴﻞﹸ ﺻِﺤﺔِ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﺍﻟﺜﱠﺎﻧِﻲ ﻣِﻦ ﻭﺟﻮﻩٍ: ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻥﱠ ﻗﹶﻮﻝﹶ ﺃﹶﻫﻞِ ﺍﻟﹾﻴﻤﻦِ " ﺟِﺌﹾﻨﺎﻙ ﻟِﻨﺴﺄﹶﻟﹶﻚ ﻋﻦ ﺃﹶﻭﻝِ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮِ " ] ،ﻫﻮ (٤) [ ﺇِﺷﺎﺭﺓﹲ ﺇِﻟﹶﻰ ﺣﺎﺿِﺮٍ ﻣﺸﻬﻮﺩٍ ﻣﻮﺟﻮﺩٍ ،ﻭﺍﻟﹾﺄﹶﻣﺮ ﻫﻨﺎ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ،ﺃﹶﻱِ ﺍﻟﱠﺬِﻱ ﻛﹶﻮﻧﻪ ﺍﻟﻠﱠﻪ ﺑِﺄﹶﻣﺮِﻩِ .ﻭﻗﹶﺪ ﺃﹶﺟﺎﺑﻬﻢ ﺍﻟﻨﺒِﻲ r ﻋﻦ ﺑﺪﺀِ ﻫﺬﹶﺍ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺍﻟﹾﻤﻮﺟﻮﺩِ ،ﻟﹶﺎ ﻋﻦ ﺟِﻨﺲِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻟِﺄﹶﻧﻬﻢ ﻟﹶﻢ ﻳﺴﺄﹶﻟﹸﻮﻩ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٨٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٩٥١ﺃﲪﺪ ). (٤٢٦/٤ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺁﻳﺔ . ١٠٥ : ) (3ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٥٦ﺃﲪﺪ ). (١٦٩/٢ ) (4ﰲ ﺍﻷﺻﻞ ﻭﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ) :ﻭﻫﻮ ( ،ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﺣﺬﻑ ﺍﻟﻮﺍﻭ ﻛﻤﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ . ٢١٥ / ١٨ﻥ . ٨٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻨﻪ ،ﻭﻗﹶﺪ ﺃﹶﺧﺒﺮﻫﻢ ﻋﻦ ﺧﻠﹾﻖِ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﺣﺎﻝﹶ ﻛﹶﻮﻥِ ﻋﺮﺷِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ،ﻭﻟﹶﻢ ﻳﺨﺒِﺮﻫﻢ ﻋﻦ ﺧﻠﹾﻖِ ﺍﻟﹾﻌﺮﺵِ ،ﻭﻫﻮ ﻣﺨﻠﹸﻮﻕ ﻗﹶﺒﻞﹶ ﺧﻠﹾﻖِ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ. ﻭﺃﹶﻳﻀﺎ ﻓﹶﺈِﻧﻪ ﻗﹶﺎﻝﹶ} :ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻲﺀٌ ﻗﹶﺒﻠﹶﻪ ، (١) {ﻭﻗﹶﺪ ﺭﻭِﻱ ) ﻣﻌﻪ،( ﻭﺭﻭِﻱ ) ﻏﹶﻴﺮﻩ ،( ﻭﺍﻟﹾﻤﺠﻠِﺲ ﻛﹶﺎﻥﹶ ﻭﺍﺣِﺪﺍ ،ﻓﹶﻌﻠِﻢ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ ﺃﹶﺣﺪ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﻭﺍﻟﹾﺂﺧﺮﺍﻥِ ﺭﻭِﻳﺎ ﺑِﺎﻟﹾﻤﻌﻨﻰ ،ﻭﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﻘﹶﺒﻞِ ﺛﺒﺖ ﻋﻨﻪ ﻓِﻲ ﻏﹶﻴﺮِ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ .ﻓﹶﻔِﻲ ﺻﺤﻴﺢ ﻣﺴﻠِﻢٍ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r-
}ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ ﻓِﻲ ﺩﻋﺎﺋِﻪِ :ﺍﻟﻠﱠﻬﻢ ﺃﹶﻧﺖ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻓﹶﻠﹶﻴﺲ ﻗﹶﺒﻠﹶﻚ ﺷﻲﺀٌ{ )، (٢
ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﻭﺍﻟﻠﱠﻔﹾﻈﹶﺎﻥِ ﺍﻟﹾﺂﺧﺮﺍﻥِ ﻟﹶﻢ ﻳﺜﹾﺒﺖ ﻭﺍﺣِﺪ ﻣِﻨﻬﻤﺎ ﻓِﻲ ﻣﻮﺿِﻊٍ ﺁﺧﺮ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﻛﹶﺜِﲑ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺤﺪِﻳﺚِ ﺇِﻧﻤﺎ ﻳﺮﻭِﻳﻪِ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﹾﻘﹶﺒﻞِ ،ﻛﹶﺎﻟﹾﺤﻤﻴﺪِﻱ ﻭﺍﻟﹾﺒﻐﻮِﻱ ﻭﺍﺑﻦِ ﺍﻟﹾﺄﹶﺛِﲑِ .ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻛﹶﺬﹶﻟِﻚ ﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﻠﱠ ﹾﻔﻆِ ﺗﻌﺮﺽ ﻟِﺎﺑﺘِﺪﺍﺀِ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ،ﻭﻟﹶﺎ ﻟِﺄﹶﻭﻝِ ﻣﺨﻠﹸﻮﻕٍ. ﻭﺃﹶﻳﻀﺎ :ﻓﹶﺈِﻧﻪ ﻗﹶﺎﻝﹸ "} :ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻲﺀٌ ﻗﹶﺒﻠﹶﻪ " ﺃﹶﻭ " ﻣﻌﻪ " ﺃﹶﻭ " ﻏﹶﻴﺮﻩ " ،" ﻭﻛﹶﺎﻥﹶ
ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ﻭﻛﹶﺘﺐ ﻓِﻲ ﺍﻟﺬﱢﻛﹾﺮِ ﻛﹸﻞﱠ ﺷﻲﺀٍ{ ) .(٣ﻓﹶﺄﹶﺧﺒﺮ ﻋﻦ ﻫﺬِﻩِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﺑِﺎﻟﹾﻮﺍﻭِ} ،ﻭﺧﻠﹶﻖ
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ {ﺭﻭِﻱ ﺑِﺎﻟﹾﻮﺍﻭِ ﻭﺑِﺜﹸﻢ ،ﻓﹶﻈﹶﻬﺮ ﺃﹶﻥﱠ ﻣﻘﹾﺼﻮﺩﻩ ﺇِﺧﺒﺎﺭﻩ ﺇِﻳﺎﻫﻢ ﺑِﺒﺪﺀِ ﺧﻠﹾﻖِ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ،ﻭﻫِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕ ﺍﻟﱠﺘِﻲ ﺧﻠِﻘﹶﺖ ﻓِﻲ ﺳِﺘﺔِ ﺃﹶﻳﺎﻡٍ ،ﻟﹶﺎ ﺍﺑﺘِﺪﺍﺀَ ﺧﻠﹾﻖِ ﻣﺎ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ ،ﻭﺫﹶﻛﹶﺮ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻬِﻤﺎ ،ﻭﺫﹶﻛﹶﺮ ﻣﺎ ﻗﹶﺒﻠﹶﻬﻤﺎ ﺑِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻛﹶﻮﻧِﻪِ ﻭﻭﺟﻮﺩِﻩِ ،ﻭﻟﹶﻢ ﻳﺘﻌﺮﺽ ﻟِﺎﺑﺘِﺪﺍﺀِ ﺧﻠﹾﻘِﻪِ. ﻭﺃﹶﻳﻀﺎ :ﻓﹶﺈِﻧﻪ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﻗﹶﺪ ﻭﺭﺩ ﺑِﻬﺬﹶﺍ ﻭﻫﺬﹶﺍ ،ﻓﹶﻠﹶﺎ ﻳﺠﺰﻡ ﺑِﺄﹶﺣﺪِﻫِﻤﺎ ﺇِﻟﱠﺎ ﺑِﺪﻟِﻴﻞٍ ،ﻓﹶﺈِﺫﹶﺍ ﺭﺟﺢ ﺃﹶﺣﺪﻫﻤﺎ ﻓﹶﻤﻦ ﺟﺰﻡ ﺑِﺄﹶﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﺃﹶﺭﺍﺩ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﺂﺧﺮ ﻓﹶﻬﻮ ﻣﺨِ ﻄﺊﹲ ﻗﹶﻄﹾﻌﺎ ،ﻭﻟﹶﻢ ﻳﺄﹾﺕِ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﺴﻨﺔِ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﺂﺧﺮِ ،ﻓﹶﻠﹶﺎ ﻳﺠﻮﺯ ﺇِﺛﹾﺒﺎﺗﻪ ﺑِﻤﺎ ﻳﻈﹶﻦ ﺃﹶﻧﻪ ﻣﻌﻨﻰ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٨٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٩٥١ﺃﲪﺪ ). (٤٢٦/٤ ) (2ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧١٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٨١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥٠٥١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ) ، (٣٨٣١ﺃﲪﺪ ). (٥٣٦/٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٨٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٩٥١ﺃﲪﺪ ). (٤٢٦/٤ ٨٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﻟﹶﻢ ﻳﺮِﺩ} ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﻟﹶﺎ ﺷﻲﺀَ ﻣﻌﻪ {ﻣﺠﺮﺩﺍ ،ﻭﺇِﻧﻤﺎ ﻭﺭﺩ ﻋﻠﹶﻰ ﺍﻟﺴﻴﺎﻕِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ،ﻭﻟﹶﺎ ﻳﻈﹶﻦ ﺃﹶﻥﱠ ﻣﻌﻨﺎﻩ ﺍﻟﹾﺈِﺧﺒﺎﺭ ﺑِﺘﻌﻄِﻴﻞِ ﺍﻟﺮﺏ - ﺗﻌﺎﻟﹶﻰ -ﺩﺍﺋِﻤﺎ ﻋﻦِ ﺍﻟﹾﻔِﻌﻞِ ﺣﺘﻰ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ. ﻭﺃﹶﻳﻀﺎ :ﻓﹶﻘﹶﻮﻟﹸﻪ "} r - ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀٌ ﻗﹶﺒﻠﹶﻪ ،" ﺃﹶﻭ " ﻣﻌﻪ ،" ﺃﹶﻭ " ﻏﹶﻴﺮﻩ " ،" ﻭﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ{ ) ، (١ﻟﹶﺎ ﻳﺼِﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻌﻨﻰ ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻣﻮﺟﻮﺩ ﻭﺣﺪﻩ ﻟﹶﺎ ﻣﺨﻠﹸﻮﻕ ﻣﻌﻪ
ﺃﹶﺻﻠﹰﺎ؛ ﻟِﺄﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ} :ﻭﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ{ ) (٢ﻳﺮﺩ ﺫﹶﻟِﻚ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺠﻤﻠﹶﺔﹶ ﻭﻫِﻲ} :ﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ{ ) (٣ﺇِﻣﺎ ﺣﺎﻟِﻴﺔﹲ ،ﺃﹶﻭ ﻣﻌﻄﹸﻮﻓﹶﺔﹲ ،ﻭﻋﻠﹶﻰ ﻛِﻠﹶﺎ ﺍﻟﺘﻘﹾﺪِﻳﺮﻳﻦِ ﻓﹶﻬﻮ ﻣﺨﻠﹸﻮﻕ ﻣﻮﺟﻮﺩ ﻓِﻲ ﺫﹶﻟِﻚ ﺍﻟﹾﻮﻗﹾﺖِ ،ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺍﻟﹾﻤﺸﻬﻮﺩِ. ﻗﹶﻮﻟﹸﻪ ) :ﻟﹶﻪ ﻣﻌﻨﻰ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﻭﻟﹶﺎ ﻣﺮﺑﻮﺏ ،ﻭﻣﻌﻨﻰ ﺍﻟﹾﺨﺎﻟِﻖِ ﻭﻟﹶﺎ ﻣﺨﻠﹸﻮﻕ.(
ﺵ :ﻳﻌﻨِﻲ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﻣﻮﺻﻮﻑ ﺑِﺄﹶﻧﻪ " ﺍﻟﺮﺏ " ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻮﺟﺪ ﻣﺮﺑﻮﺏ، ﻭﻣﻮﺻﻮﻑ ﺑِﺄﹶﻧﻪ " ﺧﺎﻟِﻖ " ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻮﺟﺪ ﻣﺨﻠﹸﻮﻕ. ﻗﹶﺎﻝﹶ ﺑﻌﺾ ﺍﻟﹾﻤﺸﺎﻳِﺦِ ﺍﻟﺸﺎﺭِﺣِﲔ :ﻭﺇِﻧﻤﺎ ﻗﹶﺎﻝﹶ " :ﻟﹶﻪ ﻣﻌﻨﻰ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﻭﻣﻌﻨﻰ ﺍﻟﹾﺨﺎﻟِﻖِ " ﺩﻭﻥﹶ " ﺍﻟﹾﺨﺎﻟِﻘِﻴﺔِ " ،ﻟِﺄﹶﻥﱠ " ﺍﻟﹾﺨﺎﻟِﻖ " ﻫﻮ ﺍﻟﹾﻤﺨﺮِﺝ ﻟِﻠﺸﻲﺀِ ﻣِﻦ ﺍﻟﹾﻌﺪﻡِ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﺟﻮﺩِ ﻟﹶﺎ ﻏﹶﻴﺮ ،ﻭ " ﺍﻟﺮﺏ " ﻳﻘﹾﺘﻀِﻲ ﻣﻌﺎﻧِﻲ ﻛﹶﺜِﲑﺓﹰ ،ﻭﻫِﻲ :ﺍﻟﹾﻤﻠﹾﻚ ﻭﺍﻟﹾﺤِﻔﹾﻆﹸ ﻭﺍﻟﺘﺪﺑِﲑ ﻭﺍﻟﺘﺮﺑِﻴﺔﹸ ﻭﻫِﻲ ﺗﺒﻠِﻴﻎﹸ ﺍﻟﺸﻲﺀِ ﻛﹶﻤﺎﻟﹶﻪ ﺑِﺎﻟﺘﺪﺭِﻳﺞِ ،ﻓﹶﻠﹶﺎ ﺟﺮﻡ ﺃﹶﺗﻰ ﺑِﻠﹶﻔﹾﻆٍ ﻳﺸﻤﻞﹸ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﻭﻫِﻲ " ﺍﻟﺮﺑﻮﺑِﻴﺔﹸ " .ﺍﻧﺘﻬﻰ. ﻭﻓِﻴﻪِ ﻧﻈﹶﺮ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺨﻠﹾﻖ ﻳﻜﹸﻮﻥﹸ ﺑِﻤﻌﻨﻰ ﺍﻟﺘﻘﹾﺪِﻳﺮِ ﺃﹶﻳﻀﺎ. ﻗﹶﻮﻟﹸﻪ ) :ﻭﻛﹶﻤﺎ ﺃﹶﻧﻪ ﻣﺤﻴِﻲ ﺍﻟﹾﻤﻮﺗﻰ ﺑﻌﺪﻣﺎ ﺃﹶﺣﻴﺎ ،ﺍﺳﺘﺤﻖ ﻫﺬﹶﺍ ﺍﻟِﺎﺳﻢ ﻗﹶﺒﻞﹶ ﺇِﺣﻴﺎﺋِﻬِﻢ ،ﻛﹶﺬﹶﻟِﻚ ﺍﺳﺘﺤﻖ ﺍﺳﻢ ﺍﻟﹾﺨﺎﻟِﻖِ ﻗﹶﺒﻞﹶ ﺇِﻧﺸﺎﺋِﻬِﻢ.(
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٨٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٩٥١ﺃﲪﺪ ). (٤٢٦/٤ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ ) ، (٣٠٢٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٩٥١ﺃﲪﺪ ). (٤٣٢/٤ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ ) ، (٣٠٢٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٩٥١ﺃﲪﺪ ). (٤٣٢/٤ ٩٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺵ :ﻳﻌﻨِﻲ :ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻣﻮﺻﻮﻑ ﺑِﺄﹶﻧﻪ " ﻣﺤﻴِﻲ ﺍﻟﹾﻤﻮﺗﻰ " ﻗﹶﺒﻞﹶ ﺇِﺣﻴﺎﺋِﻬِﻢ ،ﻓﹶﻜﹶﺬﹶﻟِﻚ ﻳﻮﺻﻒ ﺑِﺄﹶﻧﻪ " ﺧﺎﻟِﻖ " ﻗﹶﺒﻞﹶ ﺧﻠﹾﻘِﻬِﻢ ،ﺇِﻟﹾﺰﺍﻣﺎ ﻟِﻠﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻣﻦ ﻗﹶﺎﻝﹶ ﺑِﻘﹶﻮﻟِﻬِﻢ ،ﻛﹶﻤﺎ ﺣﻜﹶﻴﻨﺎ ﻋﻨﻬﻢ ﻓِﻴﻤﺎ ﺗﻘﹶﺪﻡ .ﻭﺗﻘﹶﺪﻡ ﺗﻘﹾﺮِﻳﺮ ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻢ ﻳﺰﻝﹾ ﻳﻔﹾﻌﻞﹸ ﻣﺎ ﻳﺸﺎﺀُ. ﻗﹶﻮﻟﹸﻪ ) :ﺫﹶﻟِﻚ ﺑِﺄﹶﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ ،ﻭﻛﹸﻞﱡ ﺷﻰﺀٍ ﺇِﻟﹶﻴﻪِ ﻓﹶﻘِﲑ ،ﻭﻛﹸﻞﱡ ﺃﹶﻣﺮٍ ﺇﻟﻴﻪ ﻳﺴِﲑ ،ﻟﹶﺎ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﺷﻲﺀٍ ،ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ،ﻭﻫﻮ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﺒﺼِﲑ.( ﺵ :ﺫﹶﻟِﻚ ﺇِﺷﺎﺭﺓﹲ ﺇِﻟﹶﻰ ﺛﹸﺒﻮﺕِ ﺻِﻔﹶﺎﺗِﻪِ ﻓِﻲ ﺍﻟﹾﺄﹶﺯﻝِ ﻗﹶﺒﻞﹶ ﺧﻠﹾﻘِﻪِ .ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ) ﻛﹸﻞﱟ ( ﻭﺷﻤﻮﻟِﻬﺎ ﻭﺷﻤﻮﻝِ " ﻛﹸﻞﱟ " ﻓِﻲ ﻛﹸﻞﱢ ﻣﻘﹶﺎﻡٍ ﺑِﺤﺴﺐِ ﻣﺎ ﻳﺤﺘﻒ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ ،ﻳﺄﹾﺗِﻲ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﻭﻗﹶﺪ ﺣﺮﻓﹶﺖِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﻔﹾﻬﻮﻡ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
& äó _ x « È e @ à 2 4 ’ n ? t ã ª ! $ #u r
.(١) {ÇËÒÈ Ö•ƒÏ‰s% ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺇِﻧﻪ ﻗﹶﺎﺩِﺭ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻣﺎ ﻫﻮ ﻣﻘﹾﺪﻭﺭ ﻟﹶﻪ ،ﻭﺃﹶﻣﺎ ﻧﻔﹾﺲ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ ﻓﹶﻠﹶﺎ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻴﻬﺎ ﻋِﻨﺪﻫﻢ ! ﻭﺗﻨﺎﺯﻋﻮﺍ :ﻫﻞﹾ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻰ ﻣِﺜﹾﻠِﻬﺎ ﺃﹶﻡ ﻟﹶﺎ ؟ ! ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻌﻨﻰ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻜﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻫﻮ ﻋﺎﻟِﻢ ﺑِﻜﹸﻞﱢ ﻣﺎ ﻳﻌﻠﹶﻤﻪ ! ﻭﺧﺎﻟِﻖ ﻟِﻜﹸﻞﱢ ﻣﺎ ﻳﺨﻠﹸﻘﹸﻪ! ﻭﻧﺤﻮ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﻌِﺒﺎﺭﺍﺕِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻓﹶﺎﺋِﺪﺓﹶ ﻓِﻴﻬﺎ .ﻓﹶﺴﻠﹶﺒﻮﺍ ﺻِﻔﹶﺔﹶ ﻛﹶﻤﺎﻝِ ﻗﹸﺪﺭﺗِﻪِ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ. ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ،ﻓﹶﻌِﻨﺪﻫﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ ،ﻭﻛﹸﻞﱡ ﻣﻤﻜِﻦٍ ﻓﹶﻬﻮ ﻣﻨﺪﺭِﺝ ﻓِﻲ ﻫﺬﹶﺍ .ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﺤﺎﻝﹸ ﻟِﺬﹶﺍﺗِﻪِ ،ﻣِﺜﹾﻞﹶ ﻛﹶﻮﻥِ ﺍﻟﺸﻲﺀِ ﺍﻟﹾﻮﺍﺣِﺪِ ﻣﻮﺟﻮﺩﺍ ﻣﻌﺪﻭﻣﺎ ﻓِﻲ ﺣﺎﻝٍ ﻭﺍﺣِﺪﺓٍ ،ﻓﹶﻬﺬِﻩِ ﻟﹶﺎ ﺣﻘِﻴﻘﹶﺔﹶ ﻟﹶﻪ ،ﻭﻟﹶﺎ ﻳﺘﺼﻮﺭ ﻭﺟﻮﺩﻩ ،ﻭﻟﹶﺎ ﻳﺴﻤﻰ ﺷﻴﺌﹰﺎ ،ﺑِﺎﺗﻔﹶﺎﻕِ ﺍﻟﹾﻌﻘﹶﻠﹶﺎﺀِ .ﻭﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏِ :ﺧﻠﹾﻖ ﻣِﺜﹾﻞِ ﻧﻔﹾﺴِﻪِ ،ﻭﺇِﻋﺪﺍﻡ ﻧﻔﹾﺴِﻪِ ! ﻭﺃﹶﻣﺜﹶﺎﻝﹸ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﻤﺤﺎﻝِ. ﻭﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﺻﻞﹸ ﻫﻮ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺮﺑﻮﺑِﻴﺘِﻪِ ﺍﻟﹾﻌﺎﻣﺔِ ﺍﻟﺘﺎﻣﺔِ ،ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﻳﺆﻣِﻦ ﺑِﺄﹶﻧﻪ ﺭﺏ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺇِﻟﱠﺎ ﻣﻦ ﺁﻣﻦ ﺃﹶﻧﻪ ﻗﹶﺎﺩِﺭ ﻋﻠﹶﻰ ﺗِﻠﹾﻚ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ،ﻭﻟﹶﺎ ﻳﺆﻣِﻦ ﺑِﺘﻤﺎﻡِ ﺭﺑﻮﺑِﻴﺘِﻪِ ﻭﻛﹶﻤﺎﻟِﻬﺎ ﺇِﻟﱠﺎ ﻣﻦ ﺁﻣﻦ ﺑِﺄﹶﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ .ﻭﺇِﻧﻤﺎ ﺗﻨﺎﺯﻋﻮﺍ ﻓِﻲ ﺍﻟﹾﻤﻌﺪﻭﻡِ ﺍﻟﹾﻤﻤﻜِﻦِ :ﻫﻞﹾ ﻫﻮ ﺷﻲﺀٌ ﺃﹶﻡ ﻟﹶﺎ ؟ ﻭﺍﻟﺘﺤﻘِﻴﻖ :ﺃﹶﻥﱠ ) (1ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ٢٩ : ٩١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤﻌﺪﻭﻡ ﻟﹶﻴﺲ ﺑِﺸﻲﺀٍ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ،ﻭﻟﹶﻜِﻦ ﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻭﻳﻜﹾﺘﺒﻪ ،ﻭﻗﹶﺪ ﻳﺬﹾﻛﹸﺮﻩ ﻭﻳﺨﺒِﺮ ﺑِﻪِ ،ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
)ÒOŠÏàtã íäóÓx« Ïptã$¡¡9$# s's!t“ø9y— žcÎ
ﺷﻴﺌﹰﺎ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﺬﱢﻛﹾﺮِ ﻭﺍﻟﹾﻜِﺘﺎﺏِ ،ﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ©ãbqä3uŠsù `ä. ¼çms9 tAqà)tƒ br& $º«ø‹x
{ÇÑËÈ
)(٢
] ﻭﻗﹶﺎﻝﹶ [ ) (٣ﺗﻌﺎﻟﹶﻰ} :
{ÇÊÈ
)(١
ﻓﹶﻴﻜﹸﻮﻥﹸ
)yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ
ã@ö6s% `ÏB š•çGø)n=yz ô‰s%ur
(٤) {ÇÒÈ $\«ø‹x© Û•s? óOs9urﺃﹶﻱ :ﻟﹶﻢ ﺗﻜﹸﻦ ﺷﻴﺌﹰﺎ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺷﻴﺌﹰﺎ ﻓِﻲ ﻋِﻠﹾﻤِﻪِ ﺗﻌﺎﻟﹶﻰ. ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(٥) {ÇÊÈ #·‘qä.õ‹¨B $\«ø‹x© `ä3tƒ öNs9 Ì•÷d¤$!$# z`ÏiB ×ûüÏm Ç`»|¡SM}$# ’n?tã 4’tAr& ö@yd } : ﻭﻗﹶﻮﻟﹸﻪ (٦) {( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 } :ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺸﺒﻬﺔِ .ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ßìŠÏJ¡¡9$# uqèdur
(٧) {ÇÊÊÈ çŽ•ÅÁt7ø9$#ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔِ ،ﻓﹶﻬﻮ - ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ -ﻣﻮﺻﻮﻑ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ، ﻭﻟﹶﻴﺲ ﻟﹶﻪ ﻓِﻴﻬﺎ ﺷﺒﻪ .ﻓﹶﺎﻟﹾﻤﺨﻠﹸﻮﻕ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻳﻮﺻﻒ ﺑِﺄﹶﻧﻪ ﺳﻤِﻴﻊ ﺑﺼِﲑ - ﻓﹶﻠﹶﻴﺲ ﺳﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻛﹶﺴﻤﻊِ ﺍﻟﺮﺏ ﻭﺑﺼﺮِﻩِ ،ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣِﻦ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﺼﻔﹶﺔِ ﺗﺸﺒِﻴﻪ ،ﺇِﺫﹾ ﺻِﻔﹶﺎﺕ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ، ﻭﺻِﻔﹶﺎﺕ ﺍﻟﹾﺨﺎﻟِﻖِ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ .ﻭﻟﹶﺎ ﺗﻨﻔﻲ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﻣﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ،ﻭﻣﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺃﹶﻋﺮﻑ ﺍﻟﹾﺨﻠﹾﻖِ ﺑِﺮﺑﻪِ ﻭﻣﺎ ﻳﺠِﺐ ﻟﹶﻪ ﻭﻣﺎ ﻳﻤﺘﻨِﻊ ﻋﻠﹶﻴﻪِ ،ﻭﺃﹶﻧﺼﺤﻬﻢ ﻟِﺄﹸﻣﺘِﻪِ ،ﻭﺃﹶﻓﹾﺼﺤﻬﻢ ﻭﺃﹶﻗﹾﺪﺭﻫﻢ ﻋﻠﹶﻰ ﺍﻟﹾﺒﻴﺎﻥِ .ﻓﹶﺈِﻧﻚ ﺇِﻥﹾ ﻧﻔﹶﻴﺖ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺫﹶﻟِﻚ ﻛﹸﻨﺖ ﻛﹶﺎﻓِﺮﺍ ﺑِﻤﺎ ﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻰ ﻣﺤﻤﺪٍ rﻭﺇِﺫﹶﺍ ﻭﺻﻔﹾﺘﻪ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻓﹶﻠﹶﺎ ﺗﺸﺒﻬﻪ ﺑِﺨﻠﹾﻘِﻪِ ،ﻓﹶﻠﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ،ﻓﹶﺈِﺫﹶﺍ ﺷﺒﻬﺘﻪ ﺑِﺨﻠﹾﻘِﻪِ ﻛﹸﻨﺖ ﻛﹶﺎﻓِﺮﺍ ﺑِﻪِ. ﻗﹶﺎﻝﹶ ﻧﻌﻴﻢ ﺑﻦ ﺣﻤﺎﺩٍ ﺍﻟﹾﺨﺰﺍﻋِﻲ ﺷﻴﺦ ﺍﻟﹾﺒﺨﺎﺭِﻱ :ﻣﻦ ﺷﺒﻪ ﺍﻟﻠﱠﻪ ﺑِﺨﻠﹾﻘِﻪِ ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ ،ﻭﻣﻦ ﺟﺤﺪ ﻣﺎ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺤﺞ ﺁﻳﺔ . ١ : ) (2ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٨٢ : ) (3ﰲ ﺍﻷﺻﻞ ) :ﻗﺎﻝ ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺃﻛﺜﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﺳﻮﺭﺓ ﻣﺮﻳﻢ ﺁﻳﺔ . ٩ : ) (5ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ،ﺁﻳﺔ . ١ : ) (6ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ) (7ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ٩٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ ،ﻭﻟﹶﻴﺲ ﻣﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻭﻟﹶﺎ ﻣﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ ﺗﺸﺒِﻴﻬﺎ .ﻭﺳﻴﺄﹾﺗِﻲ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﻴﺦِ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ " :ﻭﻣﻦ ﻟﹶﻢ ﻳﺘﻮﻕ ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ﺯﻝﱠ ﻭﻟﹶﻢ ﻳﺼِﺐِ ﺍﻟﺘﻨﺰِﻳﻪ." ﻭﻗﹶﺪ ﻭﺻﻒ ﺍﻟﻠﱠﻪ - ﺗﻌﺎﻟﹶﻰ -ﻧﻔﹾﺴﻪ ﺑِﺄﹶﻥﱠ ﻟﹶﻪ ﺍﻟﹾﻤﺜﹶﻞﹶ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ،ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : (١) {4 4’n?ôãF{$# ã@sVyJø9$# ¬!ur ( Ïäöq¡¡9$# ã@sWtB Íot•ÅzFy$$Î/ tbqãZÏB÷sãƒﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ÞO‹Å3ysø9$# Ⓝ͕yèø9$# uqèdur 4 ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’Îû
Ÿw tûïÏ%©#Ï9
4’n?ôãF{$# ã@sVyJø9$# ã&s!ur
.(٢) {ÇËÐÈﻓﹶﺠﻌﻞﹶ ﺳﺒﺤﺎﻧﻪ ﻣﺜﹶﻞﹶ ﺍﻟﺴﻮﺀِ -
ﺍﻟﹾﻤﺘﻀﻤﻦ ﻟِﻠﹾﻌﻴﻮﺏِ ﻭﺍﻟﻨﻘﹶﺎﺋِﺺِ ﻭﺳﻠﹾﺐِ ﺍﻟﹾﻜﹶﻤﺎﻝِ -ﻟِﺄﹶﻋﺪﺍﺋِﻪِ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﻭﺃﹶﻭﺛﹶﺎﻧِﻬِﻢ ،ﻭﺃﹶﺧﺒﺮ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺜﹶﻞﹶ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ -ﺍﻟﹾﻤﺘﻀﻤﻦ ﻟِﺈِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﻛﹸﻠﱢﻪِ -ﻟِﻠﱠﻪِ ﻭﺣﺪﻩ .ﻓﹶﻤﻦ ﺳﻠﹶﺐ ﺻِﻔﹶﺎﺕ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﻋﻦِ ﺍﻟﻠﱠﻪِ -ﺗﻌﺎﻟﹶﻰ -ﻓﹶﻘﹶﺪ ﺟﻌﻞﹶ ﻟﹶﻪ ﻣﺜﹶﻞﹶ ﺍﻟﺴﻮﺀِ ،ﻭﻧﻔﹶﻰ ﻋﻨﻪ ﻣﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻣِﻦ ﺍﻟﹾﻤﺜﹶﻞِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ،ﻭﻫﻮ ﺍﻟﹾﻜﹶﻤﺎﻝﹸ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ ،ﺍﻟﹾﻤﺘﻀﻤﻦ ﻟِﻠﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻮﺟﻮﺩِﻳﺔِ ،ﻭﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﺜﱡﺒﻮﺗِﻴﺔِ ،ﺍﻟﱠﺘِﻲ ﻛﹸﻠﱠﻤﺎ ﻛﹶﺎﻧﺖ ﺃﹶﻛﹾﺜﹶﺮ ﻓِﻲ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﻭﺃﹶﻛﹾﻤﻞﹶ -ﻛﹶﺎﻥﹶ ﺑِﻬﺎ ﺃﹶﻛﹾﻤﻞﹶ ﻭﺃﹶﻋﻠﹶﻰ ﻣِﻦ ﻏﹶﻴﺮِﻩِ. ﻭﻟﹶﻤﺎ ﻛﹶﺎﻧﺖ ﺻِﻔﹶﺎﺕ ﺍﻟﺮﺏ - ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ -ﺃﹶﻛﹾﺜﹶﺮ ﻭﺃﹶﻛﹾﻤﻞﹶ ،ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺍﻟﹾﻤﺜﹶﻞﹸ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ، ﻭﻛﹶﺎﻥﹶ ﺃﹶﺣﻖ ﺑِﻪِ ﻣِﻦ ﻛﹸﻞﱢ ﻣﺎ ﺳِﻮﺍﻩ .ﺑﻞﹾ ﻳﺴﺘﺤِﻴﻞﹸ ﺃﹶﻥﹾ ﻳﺸﺘﺮِﻙ ﻓِﻲ ﺍﻟﹾﻤﺜﹶﻞِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ ﺍﺛﹾﻨﺎﻥِ، ﻟِﺄﹶﻧﻬﻤﺎ ﺇِﻥﹾ ﺗﻜﹶﺎﻓﹶﺂ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ ،ﻟﹶﻢ ﻳﻜﹸﻦ ﺃﹶﺣﺪﻫﻤﺎ ﺃﹶﻋﻠﹶﻰ ﻣِﻦ ﺍﻟﹾﺂﺧﺮِ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﺘﻜﹶﺎﻓﹶﺂ، ﻓﹶﺎﻟﹾﻤﻮﺻﻮﻑ ﺑِﻪِ ﺃﹶﺣﺪﻫﻤﺎ ﻭﺣﺪﻩ ،ﻓﹶﻴﺴﺘﺤِﻴﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟِﻤﻦ ﻟﹶﻪ ﺍﻟﹾﻤﺜﹶﻞﹸ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﻣِﺜﹾﻞﹲ ﺃﹶﻭ ﻧﻈِﲑ. ﻭﺍﺧﺘﻠﹶﻔﹶﺖ ﻋِﺒﺎﺭﺍﺕ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ ﻓِﻲ " ﺍﻟﹾﻤﺜﹶﻞِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ " .ﻭﻭﻓﱠﻖ ﺑﻴﻦ ﺃﹶﻗﹾﻮﺍﻟِﻬِﻢ ﺑﻌﺾ ﻣﻦ ﻭﻓﱠﻘﹶﻪ ﺍﻟﻠﱠﻪ ﻭﻫﺪﺍﻩ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﺍﻟﹾﻤﺜﹶﻞﹸ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ " ﻳﺘﻀﻤﻦ :ﺍﻟﺼﻔﹶﺔﹶ ﺍﻟﹾﻌﻠﹾﻴﺎ ،ﻭﻋِﻠﹾﻢ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ﺑِﻬﺎ ،ﻭﻭﺟﻮﺩﻫﺎ ﺍﻟﹾﻌِﻠﹾﻤِﻲ ،ﻭﺍﻟﹾﺨﺒﺮ ﻋﻨﻬﺎ ﻭﺫِﻛﹾﺮﻫﺎ ،ﻭﻋِﺒﺎﺩﺓﹶ ﺍﻟﺮﺏ - ﺗﻌﺎﻟﹶﻰ -ﺑِﻮﺍﺳِﻄﹶﺔِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﺍﻟﹾﻘﹶﺎﺋِﻤﺔِ ﺑِﻘﹸﻠﹸﻮﺏِ ﻋﺎﺑِﺪِﻳﻪِ ﻭﺫﹶﺍﻛِﺮِﻳﻪِ. ﻓﹶﻬﺎﻫﻨﺎ ﺃﹸﻣﻮﺭ ﺃﹶﺭﺑﻌﺔﹲ: ) (1ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٦٠ : ) (2ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡِ ﺁﻳﺔ . ٢٧ : ٩٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺛﹸﺒﻮﺕ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﹾﻌﻠﹾﻴﺎ ﻟِﻠﱠﻪِ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ،ﺳﻮﺍﺀً ﻋﻠِﻤﻬﺎ ﺍﻟﹾﻌِﺒﺎﺩ ﺃﹶﻭ ﻟﹶﺎ ،ﻭﻫﺬﹶﺍ ﻣﻌﻨﻰ ﻗﹶﻮﻝِ ﻣﻦ ﻓﹶﺴﺮﻫﺎ ﺑِﺎﻟﺼﻔﹶﺔِ. ﺍﻟﺜﱠﺎﻧِﻲ :ﻭﺟﻮﺩﻫﺎ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﺸﻌﻮﺭِ ،ﻭﻫﺬﹶﺍ ﻣﻌﻨﻰ ﻗﹶﻮﻝِ ﻣﻦ ﻗﹶﺎﻝﹶ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﻭﺍﻟﹾﺨﻠﹶﻒِ :ﺇِﻧﻪ ﻣﺎ ﻓِﻲ ﻗﹸﻠﹸﻮﺏِ ﻋﺎﺑِﺪِﻳﻪِ ﻭﺫﹶﺍﻛِﺮِﻳﻪِ ،ﻣِﻦ ﻣﻌﺮِﻓﹶﺘِﻪِ ﻭﺫِﻛﹾﺮِﻩِ ،ﻭﻣﺤﺒﺘِﻪِ ﻭﺟﻠﹶﺎﻟِﻪِ ،ﻭﺗﻌﻈِﻴﻤِﻪِ ،ﻭﺧﻮﻓِﻪِ ﻭﺭﺟﺎﺋِﻪِ ،ﻭﺍﻟﺘﻮﻛﱡﻞِ ﻋﻠﹶﻴﻪِ ﻭﺍﻟﹾﺈِﻧﺎﺑﺔِ ﺇِﻟﹶﻴﻪِ ،ﻭﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻣِﻦ ﺍﻟﹾﻤﺜﹶﻞِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﻟﹶﺎ ﻳﺸﺮﻛﹸﻪ ﻓِﻴﻪِ ﻏﹶﻴﺮﻩ ﺃﹶﺻﻠﹰﺎ ،ﺑﻞﹾ ﻳﺨﺘﺺ ﺑِﻪِ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ،ﻛﹶﻤﺎ ﺍﺧﺘﺺ ﺑِﻪِ ﻓِﻲ ﺫﹶﺍﺗِﻪِ .ﻭﻫﺬﹶﺍ ﻣﻌﻨﻰ ﻗﹶﻮﻝِ ﻣﻦ ﻗﹶﺎﻝﹶ ﻣِﻦ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺃﹶﻫﻞ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﳛﺒﻮﻧﻪ ﻭﻳﻌﻈﱢﻤﻮﻧﻪ ﻭﻳﻌﺒﺪﻭﻧﻪ ،ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﺄﹶﺭﺽِ ﻛﹶﺬﹶﻟِﻚ، ﻭﺇِﻥﹾ ﺃﹶﺷﺮﻙ ﺑِﻪِ ﻣﻦ ﺃﹶﺷﺮﻙ ،ﻭﻋﺼﺎﻩ ﻣﻦ ﻋﺼﺎﻩ ،ﻭﺟﺤﺪ ﺻِﻔﹶﺎﺗِﻪِ ﻣﻦ ﺟﺤﺪﻫﺎ ،ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﹾﺄﹶﺭﺽِ ﻣﻌﻈﱢﻤﻮﻥﹶ ﻟﹶﻪ ،ﻣﺠِﻠﱡﻮﻥﹶ ،ﺧﺎﺿِﻌﻮﻥﹶ ﻟِﻌﻈﹶﻤﺘِﻪِ ،ﻣﺴﺘﻜِﻴﻨﻮﻥﹶ ﻟِﻌِﺰﺗِﻪِ ﻭﺟﺒﺮﻭﺗِﻪِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
¼ã&s!ur
.(١) {ÇËÏÈ tbqçFÏZ»s% ¼ã&©! @@à2 ( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû `tB ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺫِﻛﹾﺮ ﺻِﻔﹶﺎﺗِﻪِ ﻭﺍﻟﹾﺨﺒﺮ ﻋﻨﻬﺎ ﻭﺗﱰﻫﻬﺎ ﻣِﻦ ﺍﻟﹾﻌﻴﻮﺏِ ﻭﺍﻟﻨﻘﹶﺎﺋِﺺِ ﻭﺍﻟﺘﻤﺜِﻴﻞِ. ﺍﻟﺮﺍﺑِﻊ :ﻣﺤﺒﺔﹸ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﺑِﻬﺎ ﻭﺗﻮﺣِﻴﺪﻩ ،ﻭﺍﻟﹾﺈِﺧﻠﹶﺎﺹ ﻟﹶﻪ ،ﻭﺍﻟﺘﻮﻛﱡﻞﹸ ﻋﻠﹶﻴﻪِ ،ﻭﺍﻟﹾﺈِﻧﺎﺑﺔﹸ ﺇِﻟﹶﻴﻪِ. ﻭﻛﹸﻠﱠﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﺼﻔﹶﺎﺕِ ﺃﹶﻛﹾﻤﻞﹶ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺐ ﻭﺍﻟﹾﺈِﺧﻠﹶﺎﺹ ﺃﹶﻗﹾﻮﻯ. ﻓﹶﻌِﺒﺎﺭﺍﺕ ﺍﻟﺴﻠﹶﻒِ ﻛﹸﻠﱡﻬﺎ ﺗﺪﻭﺭ ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﺄﹶﺭﺑﻌﺔِ .ﻓﹶﻤﻦ ﺃﹶﺿﻞﱡ ﻣِﻤﻦ ﻳﻌﺎﺭِﺽ ﺑﻴﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
ã@sVyJø9$# ã&s!ur
{4’n?ôãF{$#
)(٢
ﻭﺑﻴﻦ ﻗﹶﻮﻟِﻪِ} :
Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9
({ ) .(٣؟
ﻭﻳﺴﺘﺪِﻝﱡ ﺑِﻘﹶﻮﻟِﻪِ (٤) {( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 } :ﻋﻠﹶﻰ ﻧﻔﹾﻲِ ﺍﻟﺼﻔﹶﺎﺕِ ﻭﻳﻌﻤﻰ ﻋﻦ ﺗﻤﺎﻡِ ﺍﻟﹾﺂﻳﺔِ ﻭﻫﻮ ﻗﹶﻮﻟﹸﻪ} :
玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur
{ÇÊÊÈ
)(٥
) (1ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡِ ﺁﻳﺔ . ٢٦ : ) (2ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡِ ﺁﻳﺔ . ٢٧ : ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ) (4ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ) (5ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ٩٤
ﺣﺘﻰ ﺃﹶﻓﹾﻀﻰ ﻫﺬﹶﺍ ﺍﻟﻀﻠﹶﺎﻝﹸ ﺑِﺒﻌﻀِﻬِﻢ ،ﻭﻫﻮ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﺣﻤﺪ ﺑﻦ ﺃﹶﺑِﻲ ﺩﺅﺍﺩ ﺍﻟﹾﻘﹶﺎﺿِﻲ ،ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﺃﹶﺷﺎﺭ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻠِﻴﻔﹶﺔِ ﺍﻟﹾﻤﺄﹾﻣﻮﻥِ ﺃﹶﻥﹾ ﻳﻜﹾﺘﺐ ﻋﻠﹶﻰ ﺳِﺘﺮِ ﺍﻟﹾﻜﹶﻌﺒﺔِ :ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ﻭﻫﻮ ﺍﻟﹾﻌﺰِﻳﺰ ﺍﻟﹾﺤﻜِﻴﻢ ،ﺣﺮﻑ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺑﻨﻔِﻲ ﻭﺻﻔﻪ -ﺗﻌﺎﻟﹶﻰ -ﺑِﺄﹶﻧﻪ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﺒﺼِﲑ !! ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻀﺎﻝﱡ ﺍﻟﹾﺂﺧﺮ ﺟﻬﻢ ﺑﻦ ﺻﻔﹾﻮﺍﻥﹶ :ﻭﺩِﺩﺕ ﺃﹶﻧﻲ ﺃﹶﺣﻚ ﻣِﻦ ﺍﻟﹾﻤﺼﺤﻒِ ﻗﹶﻮﻟﹶﻪ ﺗﻌﺎﻟﹶﻰ (١) {ĸó•yêø9$# ’n?tã 3“uqtGó™$# §NèO } :ﻓﹶﻨﺴﺄﹶﻝﹸ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻌﻈِﻴﻢ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﺒﺼِﲑ ﺃﹶﻥﹾ ﻳﺜﹶﺒﺘﻨﺎ ﺑِﺎﻟﹾﻘﹶﻮﻝِ ﺍﻟﺜﱠﺎﺑِﺖِ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ،ﺑِﻤﻨﻪِ ﻭﻛﹶﺮﻣِﻪِ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ ، ٥٤ﻭﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٣ ٩٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺑﻴﺎﻥﹸ ﻭﺟﻮﻩِ ﺇِﻋﺮﺍﺏِ "ﻛﹶﻤِﺜﹾﻠِﻪِ" [ ﻭﻓِﻲ ﺇِﻋﺮﺍﺏِ ﻛﹶﻤِﺜﹾﻠِﻪِ -ﻭﺟﻮﻩ ،ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻥﱠ ﺍﻟﹾﻜﹶﺎﻑ ﺻِﻠﹶﺔﹲ ﺯِﻳﺪﺕ ﻟِﻠﺘﺄﹾﻛِﻴﺪِ ،ﻗﹶﺎﻝﹶ ﺃﹶﻭﺱ ﺑﻦ ﺣﺠﺮٍ: ﺧﻠﹾــﻖ ﻳﻮﺍﺯِﻳــﻪِ ﻓِــﻲ ﺍﻟﹾﻔﹶــﻀﺎﺋِﻞِ
ﻟﹶــﻴﺲ ﻛﹶﻤِﺜﹾــﻞِ ﺍﻟﹾﻔﹶﺘــﻰ ﺯﻫﻴــﺮٍ ﻭﻗﹶﺎﻝﹶ ﺁﺧﺮ:
ﻣﺎ ﺇِﻥﹾ ﻛﹶﻤِﺜﹾﻠِﻬِﻢ ﻓِﻲ ﺍﻟﻨﺎﺱِ ﻣِﻦ ﺑـﺸﺮِ ﻭﻗﹶﺎﻝﹶ ﺁﺧﺮ: ﻭﻗﹶﺘﻠﹶﻰ ﻛﹶﻤِﺜﹾـﻞِ ﺟـﺬﹸﻭﻉِ ﺍﻟﻨﺨِﻴـﻞِ ﻓﹶﻴﻜﹸﻮﻥﹸ )ﻣِﺜﹾﻠِﻪِ( ﺧﺒﺮ ﻟﹶﻴﺲ ﻭﺍﺳﻤﻬﺎ ﺷﻲﺀٌ .ﻭﻫﺬﹶﺍ ﻭﺟﻪ ﻗﹶﻮِﻱ ﺣﺴﻦ ،ﺗﻌﺮِﻑ ﺍﻟﹾﻌﺮﺏ ﻣﻌﻨﺎﻩ ﻓِﻲ ﻟﹸﻐﺘِﻬﺎ ،ﻭﻟﹶﺎ ﻳﺨﻔﹶﻰ ﻋﻨﻬﺎ ﺇِﺫﹶﺍ ﺧﻮﻃِﺒﺖ ﺑِﻪِ ،ﻭﻗﹶﺪ ﺟﺎﺀَ ﻋﻦِ ﺍﻟﹾﻌﺮﺏِ ﺃﹶﻳﻀﺎ ﺯِﻳﺎﺩﺓﹸ ﺍﻟﹾﻜﹶﺎﻑِ ﻟِﻠﺘﺄﹾﻛِﻴﺪِ ﻓِﻲ ﻗﹶﻮﻝِ ﺑﻌﻀِﻬِﻢ: ﻭﺻــﺎﻟِﻴﺎﺕٍ ﻛﹶﻜﹶﻤــﺎ ﻳــﺆﺛﹾﻔﹶﻴﻦ
)(١
ﻭﻗﹶﻮﻝِ ﺍﻟﹾﺂﺧﺮِ: ﻓﹶﺄﹶﺻﺒﺤﺖ ﻣِﺜﹾﻞﹶ ﻛﹶﻌـﺼﻒٍ ﻣـﺄﹾﻛﹸﻮﻝٍ ﺍﻟﹾﻮﺟﻪ ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻥﱠ ﺍﻟﺰﺍﺋِﺪ) ﻣِﺜﹾﻞِ( ﺃﹶﻱ :ﻟﹶﻴﺲ ﻛﹶﻬﻮ ﺷﻲﺀٌ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹸ ﺑﻌِﻴﺪ ،ﻟِﺄﹶﻥﱠ ﻣِﺜﹾﻞﹶ ﺍﺳﻢ ﻭﺍﻟﹾﻘﹶﻮﻝﹸ ﺑِﺰِﻳﺎﺩﺓِ ﺍﻟﹾﺤﺮﻑِ ﻟِﻠﺘﺄﹾﻛِﻴﺪِ ﺃﹶﻭﻟﹶﻰ ﻣِﻦ ﺍﻟﹾﻘﹶﻮﻝِ ﺑِﺰِﻳﺎﺩﺓِ ﺍﻟِﺎﺳﻢِ.
) (1ﺭﺟﺰ ﳊﻄﺎﻡ ﺍﺎﺷﻌﻲ ،ﻛﻤﺎ ﰲ ﺍﻟﻠﺴﺎﻥ)ﺛﻔﺎ( .ﻭﺍﻟﺼﺎﻟﻴﺎﺕ :ﺍﳊﺠﺎﺭﺓ ﺍﶈﺘﺮﻗﺔ ﻭ) ﻳﺆﺛﻔﲔ( :ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﺳﻜﻮﻥ ﺍﳍﻤﺰﺓ ﻭﻓﺘﺢ ﺍﻟﺜﺎﺀ ﺍﳌﺜﻠﺜﺔ ﻭﺍﻟﻔﺎﺀ ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ ﻭﺍﻟﻨﻮﻥ .ﻗﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ " :ﺟﺎﺀ ﺑﻪ ﻋﻠﻰ ﺍﻷﺻﻞ ﺿﺮﻭﺭﺓ .ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻘﺎﻝ :ﻳﺜﻔﲔ .ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ :ﺃﺭﺍﺩ ﻳﺜﻔﲔ ،ﻣﻦ ﺃﺛﻔﻰ ﻳﺜﻔﻰ ،ﻓﻠﻤﺎ ﺍﺿﻄﺮﻩ ﺑﻨﺎﺀ ﺍﻟﺸﻌﺮ ﺭﺩﻩ ﺇﱃ ﺍﻷﺻﻞ ، ﻓﻘﺎﻝ ﻳﺆﺛﻔﲔ ،ﻷﻧﻚ ﺇﺫﺍ ﻗﻠﺖ :ﺃﻓﻌﻞ ﻳﻔﻌﻞ -ﻋﻠﻤﺖ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﻳﺆﻓﻌﻞ ،ﻓﺤﺬﻓﺖ ﺍﳍﻤﺰﺓ ﻟﺜﻘﻠﻬﺎ ،ﻛﻤﺎ ﺣﺬﻓﻮﺍ ﺃﻟﻒ ﺭﺃﻳﺖ ﻣﻦ :ﺃﺭﻯ ،ﻭﻛﺎﻥ ﰲ ﺍﻷﺻﻞ :ﺃﺭﺃﻯ ،ﻓﻜﺬﻟﻚ ﻣﻦ :ﻳﺮﻯ ،ﻭﺗﺮﻯ ،ﻭﻧﺮﻯ .ﺍﻷﺻﻞ ﻓﻴﻬﺎ : ﻳﺮﺃﻯ ،ﻭﺗﺮﺃﻯ ،ﻭﻧﺮﺃﻯ .ﻓﺈﺫﺍ ﺟﺎﺯ ﻃﺮﺡ ﳘﺰﺎ ﻭﻫﻲ ﺃﺻﻠﻴﺔ -ﻛﺎﻧﺖ ﳘﺰﺓ ﻳﺆﻓﻌﻞ ﺃﻭﱃ ﲜﻮﺍﺯ ﺍﻟﻄﺮﺡ ،ﻷﺎ ﻟﻴﺴﺖ ﻣﻦ ﺑﻨﺎﺀ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻷﺻﻞ " .ﻭ " ﺃﺛﻔﻰ ﺍﻟﻘﺪﺭ " :ﺟﻌﻠﻬﺎ ﻋﻠﻰ ﺍﻷﺛﺎﰲ ،ﻭﻫﻲ ﺍﻟﱵ ﺗﻨﺼﺐ ﻭﲡﻌﻞ ﺍﻟﻘﺪﺭ ﻋﻠﻴﻬﺎ . ٩٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﺛﹶﻢ ﺯِﻳﺎﺩﺓﹲ ﺃﹶﺻﻠﹰﺎ ،ﺑﻞﹾ ﻫﺬﹶﺍ ﻣِﻦ ﺑﺎﺏِ ﻗﹶﻮﻟِﻬِﻢ :ﻣِﺜﹾﻠﹸﻚ ﻟﹶﺎ ﻳﻔﹾﻌﻞﹸ ﻛﹶﺬﹶﺍ ،ﺃﹶﻱ: ﺃﹶﻧﺖ ﻟﹶﺎ ﺗﻔﹾﻌﻠﹸﻪ ،ﻭﺃﹶﺗﻰ ﺑِﻤِﺜﹾﻞٍ ﻟِﻠﹾﻤﺒﺎﻟﹶﻐﺔِ ،ﻭﻗﹶﺎﻟﹸﻮﺍ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﹾﻤﺒﺎﻟﹶﻐﺔِ ﻫﻨﺎ :ﺃﹶﻱ :ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﻣِﺜﹾﻞﹲ ﻟﹶﻮ ﻓﹸﺮِﺽ ﺍﻟﹾﻤِﺜﹾﻞﹸ ،ﻓﹶﻜﹶﻴﻒ ﻭﻟﹶﺎ ﻣِﺜﹾﻞﹶ ﻟﹶﻪ .ﻭﻗِﻴﻞﹶ ﻏﹶﻴﺮ ﺫﹶﻟِﻚ ،ﻭﺍﻟﹾﺄﹶﻭﻝﹸ ﺃﹶﻇﹾﻬﺮ.
٩٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺧﻠﹾﻘﹸﻪ ﺳﺒﺤﺎﻧﻪ ﻟِﻠﹾﺨﻠﹾﻖِ ﻭﻫﻮ ﻋﺎﻟِﻢ ﺑِﻬِﻢ[ ﻗﹶﻮﻟﹸﻪ ) :ﺧﻠﹶﻖ ﺍﻟﹾﺨﻠﹾﻖ ﺑِﻌِﻠﹾﻤِﻪِ ( ﺵ :ﺧﻠﹶﻖ :ﺃﹶﻱ :ﺃﹶﻭﺟﺪ ﻭﺃﹶﻧﺸﺄﹶ ﻭﺃﹶﺑﺪﻉ .ﻭﻳﺄﹾﺗِﻲ ﺧﻠﹶﻖ ﺃﹶﻳﻀﺎ ﺑِﻤﻌﻨﻰ :ﻗﹶﺪﺭ .ﻭﺍﻟﹾﺨﻠﹾﻖ :ﻣﺼﺪﺭ، ﻭﻫﻮ ﻫﻨﺎ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ .ﻭﻗﹶﻮﻟﹸﻪ ) :ﺑِﻌِﻠﹾﻤِﻪِ ( ﻓِﻲ ﻣﺤﻞﱢ ﻧﺼﺐٍ ﻋﻠﹶﻰ ﺍﻟﹾﺤﺎﻝِ ،ﺃﹶﻱ :ﺧﻠﹶﻘﹶﻬﻢ ﻋﺎﻟِﻤﺎ ﺑِﻬِﻢ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&ß#‹Ïܯ=9$# uqèdur t,n=y{ ô`tB ãNn=÷ètƒ Ÿwr
.(١) {ÇÊÍÈ çŽ•Î7sƒø:$#ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
}* `ÏB äÝà)ó¡n@ $tBur 4 Ì•óst7ø9$#ur ÎhŽy9ø9$# †Îû $tB ÞOn=÷ètƒur 4 uqèd žwÎ) !$ygßJn=÷ètƒ Ÿw É=ø‹tóø9$# ßxÏ?$xÿtB ¼çny‰YÏãur uqèdur ÇÎÒÈ &ûüÎ7•B 5=»tGÏ. ’Îû žwÎ) C§Î/$tƒ Ÿwur 5=ôÛu‘ Ÿwur ÇÚö‘F{$# ÏM»yJè=àß ’Îû 7p¬6ym Ÿwur $ygßJn=÷ètƒ žwÎ) >ps%u‘ur
.(٢) {Í‘$pk¨]9$$Î/ OçFômt•y_ $tB ãNn=÷ètƒur È@ø‹©9$$Î/ Nà69©ùuqtGtƒ “Ï%©!$#ﻭﻓِﻲ ﺫﹶﻟِﻚ ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ. ﻗﹶﺎﻝﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﻋﺒﺪ ﺍﻟﹾﻌﺰِﻳﺰِ ﺍﻟﹾﻤﻜﱢﻲ ﺻﺎﺣِﺐ ﺍﻟﹾﺈِﻣﺎﻡِ ﺍﻟﺸﺎﻓِﻌِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻭﺟﻠِﻴﺴﻪ ،ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﹾﺤﻴﺪﺓِ ،ﺍﻟﱠﺬِﻱ ﺣﻜﹶﻰ ﻓِﻴﻪِ ﻣﻨﺎﻇﹶﺮﺗﻪ ﺑِﺸﺮﺍ ﺍﻟﹾﻤﺮِﻳﺴِﻲ ﻋِﻨﺪ ﺍﻟﹾﻤﺄﹾﻣﻮﻥِ ﺣِﲔ ﺳﺄﹶﻟﹶﻪ ﻋﻦ ﻋِﻠﹾﻤِﻪِ ﺗﻌﺎﻟﹶﻰ: ﻓﹶﻘﹶﺎﻝﹶ ﺑِﺸﺮ :ﺃﹶﻗﹸﻮﻝﹸ :ﻟﹶﺎ ﻳﺠﻬﻞﹸ ،ﻓﹶﺠﻌﻞﹶ ﻳﻜﹶﺮﺭ ﺍﻟﺴﺆﺍﻝﹶ ﻋﻦ ﺻِﻔﹶﺔِ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﺗﻘﹾﺮِﻳﺮﺍ ﻟﹶﻪ ،ﻭﺑِﺸﺮ ﻳﻘﹸﻮﻝﹸ: ﻟﹶﺎ ﻳﺠﻬﻞﹸ ،ﻭﻟﹶﺎ ﻳﻌﺘﺮِﻑ ﻟﹶﻪ ﺃﹶﻧﻪ ﻋﺎﻟِﻢ ﺑِﻌِﻠﹾﻢٍ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﻋﺒﺪ ﺍﻟﹾﻌﺰِﻳﺰِ :ﻧﻔﹾﻲ ﺍﻟﹾﺠﻬﻞِ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺻِﻔﹶﺔﹶ ﻣﺪﺡٍ ،ﻓﹶﺈِﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﺳﻄﹸﻮﺍﻧﺔﹶ ﻟﹶﺎ ﺗﺠﻬﻞﹸ ،ﻭﻗﹶﺪ ﻣﺪﺡ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﻭﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹶ ﻭﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ ،ﻟﹶﺎ ﺑِﻨﻔﹾﻲِ ﺍﻟﹾﺠﻬﻞِ .ﻓﹶﻤﻦ ﺃﹶﺛﹾﺒﺖ ﺍﻟﹾﻌِﻠﹾﻢ ﻓﹶﻘﹶﺪ ﻧﻔﹶﻰ ﺍﻟﹾﺠﻬﻞﹶ ،ﻭﻣﻦ ﻧﻔﹶﻰ ﺍﻟﹾﺠﻬﻞﹶ ﻟﹶﻢ ﻳﺜﹾﺒِﺖِ ﺍﻟﹾﻌِﻠﹾﻢ، ﻭﻋﻠﹶﻰ ﺍﻟﹾﺨﻠﹾﻖِ ﺃﹶﻥﹾ ﻳﺜﹾﺒِﺘﻮﺍ ﻣﺎ ﺃﹶﺛﹾﺒﺘﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟِﻨﻔﹾﺴِﻪِ ،ﻭﻳﻨﻔﹸﻮﺍ ﻣﺎ ﻧﻔﹶﺎﻩ ،ﻭﻳﻤﺴِﻜﹸﻮﺍ ﻋﻤﺎ ﺃﹶﻣﺴﻚ ﻋﻨﻪ. ﻭﺍﻟﺪﻟِﻴﻞﹸ ﺍﻟﹾﻌﻘﹾﻠِﻲ ﻋﻠﹶﻰ ﻋِﻠﹾﻤِﻪِ ﺗﻌﺎﻟﹶﻰ :ﺃﹶﻧﻪ ﻳﺴﺘﺤِﻴﻞﹸ ﺇِﳚﺎﺩﻩ ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﻣﻊ ﺍﻟﹾﺠﻬﻞِ ،ﻭﻟِﺄﹶﻥﱠ ﺇِﳚﺎﺩﻩ ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﺑِﺈِﺭﺍﺩﺗِﻪِ ،ﻭﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﺗﺴﺘﻠﹾﺰِﻡ ﺗﺼﻮﺭ ﺍﻟﹾﻤﺮﺍﺩِ ،ﻭﺗﺼﻮﺭ ﺍﻟﹾﻤﺮﺍﺩِ :ﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻤﺮﺍﺩِ ،ﻓﹶﻜﹶﺎﻥﹶ ﺍﻟﹾﺈِﳚﺎﺩ ﻣﺴﺘﻠﹾﺰِﻣﺎ ﻟِﻠﹾﺈِﺭﺍﺩﺓِ ،ﻭﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﻣﺴﺘﻠﹾﺰِﻣﺔﹰ ﻟِﻠﹾﻌِﻠﹾﻢِ ،ﻓﹶﺎﻟﹾﺈِﳚﺎﺩ ﻣﺴﺘﻠﹾﺰِﻡ ﻟِﻠﹾﻌِﻠﹾﻢِ .ﻭﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻓِﻴﻬﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﻜﹶﺎﻡِ ﻭﺍﻟﹾﺈِﺗﻘﹶﺎﻥِ ﻣﺎ ﻳﺴﺘﻠﹾﺰِﻡ ﻋِﻠﹾﻢ ﺍﻟﹾﻔﹶﺎﻋِﻞِ ﻟﹶﻬﺎ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻔِﻌﻞﹶ ﺍﻟﹾﻤﺤﻜﹶﻢ ﺍﻟﹾﻤﺘﻘﹶﻦ ﻳﻤﺘﻨِﻊ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﻤﻠﹾﻚِ ﺁﻳﺔ . ١٤ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺍﻵﻳﺘﺎﻥ . ٦٠-٥٩ ٩٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺻﺪﻭﺭﻩ ﻋﻦ ﻏﹶﻴﺮِ ﻋِﻠﹾﻢٍ ،ﻭﻟِﺄﹶﻥﱠ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻣﺎ ﻫﻮ ﻋﺎﻟِﻢ ،ﻭﺍﻟﹾﻌِﻠﹾﻢ ﺻِﻔﹶﺔﹸ ﻛﹶﻤﺎﻝٍ ،ﻭﻳﻤﺘﻨِﻊ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﺨﺎﻟِﻖ ﻋﺎﻟِﻤﺎ .ﻭﻫﺬﹶﺍ ﻟﹶﻪ ﻃﹶﺮِﻳﻘﹶﺎﻥِ :ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻧﺤﻦ ﻧﻌﻠﹶﻢ ﺑِﺎﻟﻀﺮﻭﺭﺓِ ﺃﹶﻥﱠ ﺍﻟﹾﺨﺎﻟِﻖ ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻮﺍﺟِﺐ ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻦ ﺍﻟﹾﻤﻤﻜِﻦِ ،ﻭﻧﻌﻠﹶﻢ ﺿﺮﻭﺭﺓﹰ ﺃﹶﻧﺎ ﻟﹶﻮ ﻓﹶﺮﺿﻨﺎ ﺷﻴﺌﹶﻴﻦِ، ﺃﹶﺣﺪﻫﻤﺎ ﻋﺎﻟِﻢ ﻭﺍﻟﹾﺂﺧﺮ ﻏﹶﻴﺮ ﻋﺎﻟِﻢٍ -ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌﺎﻟِﻢ ﺃﹶﻛﹾﻤﻞﹶ ،ﻓﹶﻠﹶﻮ ﻟﹶﻢ ﻳﻜﹸﻦِ ﺍﻟﹾﺨﺎﻟِﻖ ﻋﺎﻟِﻤﺎ ﻟﹶﺰِﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻤﻜِﻦ ﺃﹶﻛﹾﻤﻞﹶ ﻣِﻨﻪ ،ﻭﻫﻮ ﻣﻤﺘﻨِﻊ .ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻛﹸﻞﱡ ﻋِﻠﹾﻢٍ ﻓِﻲ ﺍﻟﹾﻤﻤﻜِﻨﺎﺕِ ،ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕ - ﻓﹶﻬﻮ ﻣِﻨﻪ ،ﻭﻣِﻦ ﺍﻟﹾﻤﻤﺘﻨﻊِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓﹶﺎﻋِﻞﹸ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﻭﻣﺒﺪِﻋﻪ ﻋﺎﺭِﻳﺎ ﻣِﻨﻪ ﺑﻞﹾ ﻫﻮ ﺃﹶﺣﻖ ﺑِﻪِ .ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻪ ﺍﻟﹾﻤﺜﹶﻞﹸ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ،ﻭﻟﹶﺎ ﻳﺴﺘﻮِﻱ ﻫﻮ ﻭﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕ ،ﻟﹶﺎ ﻓِﻲ ﻗِﻴﺎﺱٍ ﺗﻤﺜِﻴﻠِﻲ ،ﻭﻟﹶﺎ ﻓِﻲ ﻗِﻴﺎﺱٍ ﺷﻤﻮﻟِﻲ ،ﺑﻞﹾ ﻛﹸﻞﱡ ﻣﺎ ﺛﹶﺒﺖ ﻟِﻠﹾﻤﺨﻠﹸﻮﻕِ ﻣِﻦ ﻛﹶﻤﺎﻝٍ ﻓﹶﺎﻟﹾﺨﺎﻟِﻖ ﺑِﻪِ ﺃﹶﺣﻖ، ﻭﻛﹸﻞﱡ ﻧﻘﹾﺺٍ ﺗﻨﺰﻩ ﻋﻨﻪ ﻣﺨﻠﹸﻮﻕ ﻣﺎ ﻓﹶﺘﻨﺰِﻳﻪ ﺍﻟﹾﺨﺎﻟِﻖِ ﻋﻨﻪ ﺃﹶﻭﻟﹶﻰ.
٩٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺃﹶﻗﹾﺪﺍﺭ ﻭﺁﺟﺎﻝﹸ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ [
] ﺁﺟﺎﻝﹸ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ﻣﻘﹶﺪﺭﺓﹲ ﻭﺃﹶﺳﺒﺎﺑﻬﺎ ﻣﺨﺘﻠِﻔﹶﺔﹲ [ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻗﹶﺪﺭ ﻟﹶﻬﻢ ﺃﹶﻗﹾﺪﺍﺭﺍ (. ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
¨@à2 t,n=yzur
« (١) {ÇËÈ #\•ƒÏ‰ø)s? ¼çnu‘£‰s)sù &äóÓxﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)$¯RÎ
.(٢) {ÇÍÒÈ 9‘y‰s)Î/ çm»oYø)n=yz >äóÓx« ¨@ä.ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(٣) {ÇÌÑÈ #·‘r߉ø)¨B #Y‘y‰s% «!$# ã•øBr& tb%x.ur } : ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ .(٤) {ÇÌÈ 3“y‰ygsù u‘£‰s% “Ï%©!$#ur ÇËÈ 3“§q|¡sù t,n=y{ “Ï%©!$# } :ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻋﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﻤﺮٍﻭ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﻗﹶﺪﺭ ﺍﻟﻠﱠﻪ ﻣﻘﹶﺎﺩِﻳﺮ ﺍﻟﹾﺨﻠﹾﻖِ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑِﺨﻤﺴِﲔ ﺃﹶﻟﹾﻒ ﺳﻨﺔٍ ،ﻭﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ{ ).(٥ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺿﺮﺏ ﻟﹶﻬﻢ ﺁﺟﺎﻟﹰﺎ ( ﺵ :ﻳﻌﻨِﻲ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻗﹶﺪﺭ ﺁﺟﺎﻝﹶ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ،ﺑِﺤﻴﺚﹸ ﺇِﺫﹶﺍ ﺟﺎﺀَ ﺃﹶﺟﻠﹸﻬﻢ ﻟﹶﺎ ﻳﺴﺘﺄﹾﺧِﺮﻭﻥﹶ ﺳﺎﻋﺔﹰ ﻭﻟﹶﺎ ﻳﺴﺘﻘﹾﺪِﻣﻮﻥﹶ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : „ .(٦) {ÇÌÍÈ šcqãBωø)tGó¡oﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
Ÿwur ( Zptã$y™ tbrã•Åzù'tGó¡o„ Ÿw öNßgè=y_r& uä!%y` #sŒÎ*sù
$Y7»tFÏ. «!$# ÈbøŒÎ*Î/ žwÎ) |NqßJs? br& C§øÿuZÏ9 tb$Ÿ2 $tBur
.(٧) {3 Wx§_xs•B
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ ﺁﻳﺔ . ٢ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﻤﺮِ ﺁﻳﺔ . ٤٩ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺁﻳﺔ . ٣٨ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﺍﻵﻳﺘﺎﻥ . ٣-٢ ) (5ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٥٦ﺃﲪﺪ ). (١٦٩/٢ ) (6ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ٣٤ﻭﺍﻟﻨﺤﻞ ﺁﻳﺔ . ٦١ ) (7ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٤٥ ١٠٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻋﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻣﺴﻌﻮﺩٍ ﻗﹶﺎﻝﹶ} :ﻗﹶﺎﻟﹶﺖ ﺃﹸﻡ ﺣﺒِﻴﺒﺔﹶ ﺯﻭﺝ ﺍﻟﻨﺒِﻲ
r
ﻭﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﺍﻟﻠﱠﻬﻢ ﺃﹶﻣﺘِﻌﻨِﻲ ﺑِﺰﻭﺟِﻲ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ،ﻭﺑِﺄﹶﺑِﻲ ﺃﹶﺑِﻲ ﺳﻔﹾﻴﺎﻥﹶ ،ﻭﺑِﺄﹶﺧِﻲ ﻣﻌﺎﻭِﻳﺔﹶ، ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ
r
ﻗﹶﺪ ﺳﺄﹶﻟﹶﺖِ ﺍﻟﻠﱠﻪ ﻟِﺂﺟﺎﻝٍ ﻣﻀﺮﻭﺑﺔٍ ،ﻭﺃﹶﻳﺎﻡٍ ﻣﻌﺪﻭﺩﺓٍ ،ﻭﺃﹶﺭﺯﺍﻕٍ ﻣﻘﹾﺴﻮﻣﺔٍ ،ﻟﹶﻦ
ﻳﻌﺠﻞﹶ ﺷﻴﺌﹰﺎ ﻗﹶﺒﻞﹶ ﺃﹶﺟﻠِﻪِ ،ﻭﻟﹶﻦ ﻳﺆﺧﺮ ﺷﻴﺌﹰﺎ ﻋﻦ ﺃﹶﺟﻠِﻪِ ،ﻭﻟﹶﻮ ﻛﹸﻨﺖِ ﺳﺄﹶﻟﹾﺖِ ﺍﻟﻠﱠﻪ ﺃﹶﻥﹾ ﻳﻌِﻴﺬﹶﻙِ ﻣِﻦ ﻋﺬﹶﺍﺏٍ ﻓِﻲ ﺍﻟﻨﺎﺭِ ﻭﻋﺬﹶﺍﺏٍ ﻓِﻲ ﺍﻟﹾﻘﹶﺒﺮِ :-ﻛﹶﺎﻥﹶ ﺧﻴﺮﺍ ﻭﺃﹶﻓﹾﻀﻞﹶ{ ).(١ ﻓﹶﺎﻟﹾﻤﻘﹾﺘﻮﻝﹸ ﻣﻴﺖ ﺑِﺄﹶﺟﻠِﻪِ ،ﻓﹶﻌﻠِﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻭﻗﹶﺪﺭ ﻭﻗﹶﻀﻰ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻳﻤﻮﺕ ﺑِﺴﺒﺐِ ﺍﻟﹾﻤﺮﺽِ، ﻭﻫﺬﹶﺍ ﺑِﺴﺒﺐِ ﺍﻟﹾﻘﹶﺘﻞِ ،ﻭﻫﺬﹶﺍ ﺑِﺴﺒﺐِ ﺍﻟﹾﻬﺪﻡِ ،ﻭﻫﺬﹶﺍ ﺑِﺴﺒﺐِ ﺍﻟﹾﺤﺮﻕِ ،ﻭﻫﺬﹶﺍ ﺑِﺎﻟﹾﻐﺮﻕِ ،ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ .ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺧﻠﹶﻖ ﺍﻟﹾﻤﻮﺕ ﻭﺍﻟﹾﺤﻴﺎﺓﹶ ،ﻭﺧﻠﹶﻖ ﺳﺒﺐ ﺍﻟﹾﻤﻮﺕِ ﻭﺍﻟﹾﺤﻴﺎﺓِ. ﻭﻋِﻨﺪ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ :ﺍﻟﹾﻤﻘﹾﺘﻮﻝﹸ ﻣﻘﹾﻄﹸﻮﻉ ﻋﻠﹶﻴﻪِ ﺃﹶﺟﻠﹸﻪ ،ﻭﻟﹶﻮ ﻟﹶﻢ ﻳﻘﹾﺘﻞﹾ ﻟﹶﻌﺎﺵ ﺇِﻟﹶﻰ ﺃﹶﺟﻠِﻪِ ﻓﹶﻜﹶﺄﹶﻥﱠ ﻟﹶﻪ ﺃﹶﺟﻠﹶﺎﻥِ ﻭﻫﺬﹶﺍ ﺑﺎﻃِﻞﹲ ،ﻟِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﻠِﻴﻖ ﺃﹶﻥﹾ ﻳﻨﺴﺐ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻧﻪ ﺟﻌﻞﹶ ﻟﹶﻪ ﺃﹶﺟﻠﹰﺎ ﻳﻌﻠﹶﻢ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻌِﻴﺶ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﺒﺘﺔﹶ ،ﺃﹶﻭ ﻳﺠﻌﻞﹸ ﺃﹶﺟﻠﹶﻪ ﺃﹶﺣﺪ ﺍﻟﹾﺄﹶﻣﺮﻳﻦِ ،ﻛﹶﻔِﻌﻞِ ﺍﻟﹾﺠﺎﻫِﻞِ ﺑِﺎﻟﹾﻌﻮﺍﻗِﺐِ ،ﻭﻭﺟﻮﺏِ ﺍﻟﹾﻘِﺼﺎﺹِ ﻭﺍﻟﻀﻤﺎﻥِ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﺎﺗِﻞِ ،ﻟِﺎﺭﺗِﻜﹶﺎﺑِﻪِ ﺍﻟﹾﻤﻨﻬِﻲ ﻋﻨﻪ ﻭﻣﺒﺎﺷﺮﺗِﻪِ ﺍﻟﺴﺒﺐ ﺍﻟﹾﻤﺤﻈﹸﻮﺭ .ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻳﺨﺮﺝ ﻗﹶﻮﻟﹸﻪ
r
}ﺻِﻠﹶﺔﹸ ﺍﻟﺮﺣِﻢِ ﺗﺰِﻳﺪ ﻓِﻲ ﺍﻟﹾﻌﻤﺮِ{ ﺃﹶﻱ :ﺳﺒﺐ ﻃﹸﻮﻝِ ﺍﻟﹾﻌﻤﺮِ .ﻭﻗﹶﺪ ﻗﹶﺪﺭ ﺍﻟﻠﱠﻪ ﺃﹶﻥﱠ ﻫﺬﹶﺍ
ﻳﺼِﻞﹸ ﺭﺣِﻤﻪ ﻓﹶﻴﻌِﻴﺶ ﺑِﻬﺬﹶﺍ ﺍﻟﺴﺒﺐِ ﺇِﻟﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﻐﺎﻳﺔِ ،ﻭﻟﹶﻮﻟﹶﺎ ﺫﹶﻟِﻚ ﺍﻟﺴﺒﺐ ﻟﹶﻢ ﻳﺼِﻞﹾ ﺇِﻟﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﻐﺎﻳﺔِ ،ﻭﻟﹶﻜِﻦ ﻗﹶﺪﺭ ﻫﺬﹶﺍ ﺍﻟﺴﺒﺐ ﻭﻗﹶﻀﺎﻩ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺪﺭ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻳﻘﹾﻄﹶﻊ ﺭﺣِﻤﻪ ﻓﹶﻴﻌِﻴﺶ ﺇِﻟﹶﻰ ﻛﹶﺬﹶﺍ، ﻛﹶﻤﺎ ﻗﹸﻠﹾﻨﺎ ﻓِﻲ ﺍﻟﹾﻘﹶﺘﻞِ ﻭﻋﺪﻣِﻪِ.
] ﺍﻟﺪﻋﺎﺀُ ﺍﻟﹾﻤﺸﺮﻭﻉ ﻭﺁﺛﹶﺎﺭﻩ[
ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻫﻞﹾ ﻳﻠﹾﺰﻡ ﻣِﻦ ﺗﺄﹾﺛِﲑِ ﺻِﻠﹶﺔِ ﺍﻟﺮﺣِﻢِ ﻓِﻲ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﻌﻤﺮِ ﻭﻧﻘﹾﺼﺎﻧِﻪِ ﺗﺄﹾﺛِﲑ ﺍﻟﺪﻋﺎﺀِ ﻓِﻲ ﺫﹶﻟِﻚ ﺃﹶﻡ ﻟﹶﺎ؟ ﻓﹶﺎﻟﹾﺠﻮﺍﺏ :ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻏﹶﻴﺮ ﻟﹶﺎﺯِﻡٍ ،ﻟِﻘﹶﻮﻟِﻪِ rﻟِﺄﹸﻡ ﺣﺒِﻴﺒﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ} :ﻗﹶﺪ ﺳﺄﹶﻟﹶﺖِ ﺍﻟﻠﱠﻪ
) (1ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٦٣ﺃﲪﺪ ). (٣٩٠/١ ١٠١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﻌﺎﻟﹶﻰ ﻟِﺂﺟﺎﻝٍ ﻣﻀﺮﻭﺑﺔٍ{
)(١
ﺍﻟﹾﺤﺪِﻳﺚﹶ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ .ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻋﻤﺎﺭ ﻣﻘﹶﺪﺭﺓﹲ ،ﻟﹶﻢ ﻳﺸﺮﻉِ
ﺍﻟﺪﻋﺎﺀُ ﺑِﺘﻐﻴﺮِﻫﺎ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﻨﺠﺎﺓِ ﻣِﻦ ﻋﺬﹶﺍﺏِ ﺍﻟﹾﺂﺧِﺮﺓِ .ﻓﹶﺈِﻥﱠ ﺍﻟﺪﻋﺎﺀَ ﻣﺸﺮﻭﻉ ﻟﹶﻪ ﻧﺎﻓِﻊ ﻓِﻴﻪِ ،ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺃﹶﻥﱠ ﺍﻟﺪﻋﺎﺀَ ﺑِﺘﻐﻴِﲑِ ﺍﻟﹾﻌﻤﺮِ ﻟﹶﻤﺎ ﺗﻀﻤﻦ ﺍﻟﻨ ﹾﻔﻊ ﺍﻟﹾﺄﹸﺧﺮﻭِﻱ - ﺷﺮِﻉ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﺪﻋﺎﺀِ ﺍﻟﱠﺬِﻱ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋِﻲ ﻣِﻦ ﺣﺪِﻳﺚِ ﻋﻤﺎﺭِ ﺑﻦِ ﻳﺎﺳِﺮٍ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺍﻟﻠﱠﻬﻢ ﺑِﻌِﻠﹾﻤِﻚ ﺍﻟﹾﻐﻴﺐ ﻭﻗﹸﺪﺭﺗِﻚ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻠﹾﻖِ ،ﺃﹶﺣﻴِﻨِﻲ ﻣﺎ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﺤﻴﺎﺓﹸ ﺧﻴﺮﺍ ﻟِﻲ ،ﻭﺗﻮﻓﱠﻨِﻲ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﻮﻓﹶﺎﺓﹸ ﺧﻴﺮﺍ ﻟِﻲ{ )، (٢ ﺇِﻟﹶﻰ ﺁﺧِﺮِ ﺍﻟﺪﻋﺎﺀِ .ﻭﻳﺆﻳﺪ ﻫﺬﹶﺍ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﹾﺤﺎﻛِﻢ ﻓِﻲ ﺻﺤِﻴﺤِﻪِ ﻣِﻦ ﺣﺪِﻳﺚِ ﺛﹶﻮﺑﺎﻥﹶ
t
ﻋﻦِ
ﺍﻟﻨﺒِﻲ} r ﻟﹶﺎ ﻳﺮﺩ ﺍﻟﹾﻘﹶﺪﺭ ﺇِﻟﱠﺎ ﺍﻟﺪﻋﺎﺀُ ،ﻭﻟﹶﺎ ﻳﺰِﻳﺪ ﻓِﻲ ﺍﻟﹾﻌﻤﺮِ ﺇِﻟﱠﺎ ﺍﻟﹾﺒِﺮ ،ﻭﺇِﻥﱠ ﺍﻟﺮﺟﻞﹶ ﻟﹶﻴﺤﺮﻡ ﺍﻟﺮﺯﻕ ﺑِﺎﻟﺬﱠﻧﺐِ ﻳﺼِﻴﺒﻪ.(٣) { ﻭﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺭﺩ ﻋﻠﹶﻰ ﻣﻦ ﻳﻈﹸﻦ ﺃﹶﻥﱠ ﺍﻟﻨﺬﹾﺭ ﺳﺒﺐ ﻓِﻲ ﺩ ﹾﻓﻊِ ﺍﻟﹾﺒﻠﹶﺎﺀِ ﻭﺣﺼﻮﻝِ ﺍﻟﻨﻌﻤﺎﺀِ ،ﻭﻗﹶﺪ ﺛﹶﺒﺖ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
}ﺃﹶﻧﻪ ﻧﻬﻰ ﻋﻦِ ﺍﻟﻨﺬﹾﺭِ ،ﻭﻗﹶﺎﻝﹶ :ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺄﹾﺗِﻲ ﺑِﺨﻴﺮٍ ،ﻭﺇِﻧﻤﺎ
ﻳﺴﺘﺨﺮﺝ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﺒﺨِﻴﻞِ{ ).(٤ ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﺪﻋﺎﺀَ ﻳﻜﹸﻮﻥﹸ ﻣﺸﺮﻭﻋﺎ ﻧﺎﻓِﻌﺎ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﺩﻭﻥﹶ ﺑﻌﺾٍ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻫﻮ. ﻭﻛﹶﺬﹶﻟِﻚ ﻟﹶﺎ ﻳﺠِﻴﺐ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﻌﺘﺪِﻳﻦ ﻓِﻲ ﺍﻟﺪﻋﺎﺀِ .ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻳﻜﹾﺮﻩ ﺃﹶﻥﹾ ﻳﺪﻋﻰ ﻟﹶﻪ ﺑِﻄﹸﻮﻝِ ﺍﻟﹾﻌﻤﺮِ ،ﻭﻳﻘﹸﻮﻝﹸ :ﻫﺬﹶﺍ ﺃﹶﻣﺮ ﻗﹶﺪ ﻓﹸﺮِﻍﹶ ﻣِﻨﻪ.
) (1ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٦٣ﺃﲪﺪ ). (٣٩٠/١ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﺮﺿﻰ ) ، (٥٣٤٧ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٦٨٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )، (٩٧١ ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (١٨٢١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ) ، (٣١٠٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٦٥ﺃﲪﺪ ). (٢٠٨/٣ ) (3ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ). (٤٠٢٢ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٦٣١٥ﻣﺴﻠﻢ ﺍﻟﻨﺬﺭ ) ، (١٦٣٩ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٨٠٣ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٢٨٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ ) ، (٢١٢٢ﺃﲪﺪ ) ، (١١٨/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ). (٢٣٤٠ ١٠٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺗﺄﹾﻭِﻳﻞﹸ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ "ﻳﻤﺤﻮ ﺍﻟﻠﱠﻪ ﻣﺎ ﻳﺸﺎﺀُ ﻭﻳﺜﹾﺒِﺖ ﻭﻋِﻨﺪﻩ ﺃﹸﻡ ﺍﻟﹾﻜِﺘﺎﺏِ" [ ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
A=»tFÏ. ’Îû žwÎ) ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur 9•£Jyè•B `ÏB ã•£Jyèム$tBur
ﻓﹶﻘﹶﺪ ﻗِﻴﻞﹶ ﻓِﻲ ﺍﻟﻀﻤِﲑِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
ô`ÏB
{ÿ¾ÍnÌ•ßJãã
)(٢
{4
)(١
ﺃﹶﻧﻪ ﺑِﻤﻨﺰِﻟﹶﺔِ ﻗﹶﻮﻟِﻬِﻢ:
ﻋِﻨﺪِﻱ ﺩِﺭﻫﻢ ﻭﻧِﺼﻔﹸﻪ ،ﺃﹶﻱ :ﻭﻧِﺼﻒ ﺩِﺭﻫﻢٍ ﺁﺧﺮ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﹾﻤﻌﻨﻰ :ﻭﻟﹶﺎ ﻳﻨﻘﹶﺺ ﻣِﻦ ﻋﻤﺮِ ﻣﻌﻤﺮٍ ﺁﺧﺮ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﺰﻳﺎﺩﺓﹸ ﻭﺍﻟﻨﻘﹾﺼﺎﻥﹸ ﻓِﻲ ﺍﻟﺼﺤﻒِ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺃﹶﻳﺪِﻱ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ،ﻭﺣﻤِﻞﹶ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ: }
É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ ÇÌÑÈ Ò>$tGÅ2 9@y_r& Èe@ä3Ï9
ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺤﻮ ﻭﺍﻟﹾﺈِﺛﹾﺒﺎﺕ ﻣِﻦ ﺍﻟﺼﺤﻒِ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺃﹶﻳﺪِﻱ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ،ﻭﺃﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ} :
{ÇÌÒÈ
)(٣
‘Pé& ÿ¼çny‰YÏãur
.(٤) {ÇÌÒÈ É=»tGÅ6ø9$#ﺍﻟﻠﱠﻮﺡ ﺍﻟﹾﻤﺤﻔﹸﻮﻅﹸ .ﻭﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺟﻪِ ﺳِﻴﺎﻕ ﺍﻟﹾﺂﻳﺔِ ،ﻭﻫﻮ ﻗﹶﻮﻟﹸﻪ} : ، (٥) {ÇÌÑÈ Ò>$tGÅ2 9@y_r& Èe@ä3Ï9ﺛﹸﻢ ﻗﹶﺎﻝﹶ ، (٦) {( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ } :ﺃﹶﻱ :ﻣِﻦ ﺫﹶﻟِﻚ ﺍﻟﹾﻜِﺘﺎﺏِ} ،
É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur
، (٧) {ÇÌÒÈﺃﹶﻱ :ﺃﹶﺻﻠﹸﻪ ،ﻭﻫﻮ ﺍﻟﻠﱠﻮﺡ ﺍﻟﹾﻤﺤﻔﹸﻮﻅﹸ.
ﻭﻗِﻴﻞﹶ :ﻳﻤﺤﻮ ﺍﻟﻠﱠﻪ ﻣﺎ ﻳﺸﺎﺀُ ﻣِﻦ ﺍﻟﺸﺮﺍﺋِﻊِ ﻭﻳﻨﺴﺨﻪ ﻭﻳﺜﹾﺒِﺖ ﻣﺎ ﻳﺸﺎﺀُ ﻓﹶﻠﹶﺎ ﻳﻨﺴﺨﻪ ،ﻭﺍﻟﺴﻴﺎﻕ ﺃﹶﺩﻝﱡ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺟﻪِ ﻣِﻦ ﺍﻟﹾﻮﺟﻪِ ﺍﻟﹾﺄﹶﻭﻝِ ،ﻭﻫﻮ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
žwÎ) >ptƒ$t«Î/ u’ÎAù'tƒ br& @Aqß™t•Ï9 tb%x. $tBur
.(٨) {ÇÌÑÈ Ò>$tGÅ2 9@y_r& Èe@ä3Ï9 3 «!$# ÈbøŒÎ*Î/ﻓﹶﺄﹶﺧﺒﺮ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﻟﹶﺎ ﻳﺄﹾﺗِﻲ ﺑِﺎﻟﹾﺂﻳﺎﺕِ ﻣِﻦ ﻗِﺒﻞِ
) (1ﺳﻮﺭﺓ ﻓﹶﺎﻃِﺮٍ ﺁﻳﺔ . ١١ ) (2ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ . ١١ : ) (3ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪِ ﺍﻵﻳﺘﺎﻥ . ٣٩-٣٨ ) (4ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ٣٩ : ) (5ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ٣٨ : ) (6ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ٣٩ : ) (7ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ٣٩ : ) (8ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ٣٨ : ١٠٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻧﻔﹾﺴِﻪِ ،ﺑﻞﹾ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ} : à MÎ 6 ÷ V ã ƒ u r
({
)(١
âä!$t±o„ $tB ª!$# (#qßsôJtƒ ÇÌÑÈ Ò>$tGÅ2 9@y_r& Èe@ä3Ï9
ﺃﹶﻱ :ﺇِﻥﱠ ﺍﻟﺸﺮﺍﺋِﻊ ﻟﹶﻬﺎ ﺃﹶﺟﻞﹲ ﻭﻏﹶﺎﻳﺔﹲ ﺗﻨﺘﻬِﻲ ﺇِﻟﹶﻴﻬﺎ ،ﺛﹸﻢ ﺗﻨﺴﺦ ﺑِﺎﻟﺸﺮِﻳﻌﺔِ
ﺍﻟﹾﺄﹸﺧﺮﻯ ،ﻓﹶﻴﻨﺴﺦ ﺍﻟﻠﱠﻪ ﻣﺎ ﻳﺸﺎﺀُ ﻣِﻦ ﺍﻟﺸﺮﺍﺋِﻊِ ﻋِﻨﺪ ﺍﻧﻘِﻀﺎﺀِ ﺍﻟﹾﺄﹶﺟﻞِ ،ﻭﻳﺜﹾﺒِﺖ ﻣﺎ ﻳﺸﺎﺀُ .ﻭﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺃﹶﻗﹾﻮﺍﻝﹲ ﺃﹸﺧﺮﻯ ،ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ ﺑِﺎﻟﺼﻮﺍﺏِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪِ ﺍﻵﻳﺘﺎﻥ ٣٩-٣٨ ١٠٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺷﻤﻮﻝﹸ ﻋِﻠﹾﻤِﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ [ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﻢ ﻳﺨﻒ ﻋﻠﹶﻴﻪِ ﺷﻲﺀٌ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻘﹶﻬﻢ ،ﻭﻋﻠِﻢ ﻣﺎ ﻫﻢ ﻋﺎﻣِﻠﹸﻮﻥﹶ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻘﹶﻬﻢ.( ﺵ :ﻓﹶﺈِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﹶﻢ ﻣﺎ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻭﻣﺎ ﻟﹶﻢ ﻳﻜﹸﻦ ﺃﹶﻥﹾ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻛﹶﻴﻒ ﻳﻜﹸﻮﻥﹸ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
$yJÏ9 (#rߊ$yès9 (#r–Šâ‘ öqs9ur
(١) {çm÷Ytã (#qåkçXﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻳﻌﻠﹶﻢ ﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺮﺩﻭﻥﹶ ،ﻭﻟﹶﻜِﻦ
ﺃﹶﺧﺒﺮ ﺃﹶﻧﻬﻢ ﻟﹶﻮ ﺭﺩﻭﺍ ﻟﹶﻌﺎﺩﻭﺍ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
öqs9ur ( öNßgyèyJó™`{ #ZŽö•yz öNÍkŽÏù ª!$# zNÎ=tæ öqs9ur
& (٢) {ÇËÌÈ šcqàÊÌ•÷è•B Nèd¨r (#q©9uqtGs9 öNßgyèyJó™rﻭﻓِﻲ ﺫﹶﻟِﻚ ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﺮﺍﻓِﻀﺔِ ﻭﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ،ﻭﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻧﻪ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﺍﻟﺸﻲﺀَ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻘﹶﻪ ﻭﻳﻮﺟِﺪﻩ .ﻭﻫِﻲ ﻣِﻦ ﻓﹸﺮﻭﻉِ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻭﺳﻴﺄﹾﺗِﻲ ﻟﹶﻬﺎ ﺯِﻳﺎﺩﺓﹸ ﺑﻴﺎﻥٍ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﻗﹶﻮﻟﹸﻪ ) :ﻭﺃﹶﻣﺮﻫﻢ ﺑِﻄﹶﺎﻋﺘِﻪِ ،ﻭﻧﻬﺎﻫﻢ ﻋﻦ ﻣﻌﺼِﻴﺘِﻪِ (. ﺵ :ﺫﹶﻛﹶﺮ ﺍﻟﺸﻴﺦ ﺍﻟﹾﺄﹶﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﺑﻌﺪ ﺫِﻛﹾﺮِﻩِ ﺍﻟﹾﺨﻠﹾﻖ ﻭﺍﻟﹾﻘﹶﺪﺭ ،ﺇِﺷﺎﺭﺓﹰ ﺇِﻟﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺧﻠﹶﻖ ﺍﻟﹾﺨﻠﹾﻖ ﻟِﻌِﺒﺎﺩﺗِﻪِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ (٣) {ÇÎÏÈ Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$# àMø)n=yz $tBur } :ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(٤) {4 WxuKtã ß`|¡ômr& ö/ä3•ƒr& öNä.uqè=ö7u‹Ï9 no4qu‹ptø:$#ur |NöqyJø9$# t,n=y{ “Ï%©!$# } :
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٢٨ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ ﺁﻳﺔ . ٢٣ ) (3ﺳﻮﺭﺓ ﺍﻟﺬﱠﺍﺭِﻳﺎﺕِ ﺁﻳﺔ . ٥٦ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﻤﻠﹾﻚِ ﺁﻳﺔ . ٢ ١٠٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ[
] ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹸ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻛﹸﻞﱡ ﺷﻲﺀٍ ﻳﺠﺮِﻱ ﺑِﺘﻘﹾﺪِﻳﺮِﻩِ ﻭﻣﺸِﻴﺌﹶﺘِﻪِ ،ﻭﻣﺸِﻴﺌﹶﺘﻪ ﺗﻨﻔﹸﺬﹸ ،ﻟﹶﺎ ﻣﺸِﻴﺌﹶﺔﹶ ﻟِﻠﹾﻌِﺒﺎﺩِ ،ﺇِﻟﱠﺎ ﻣﺎ ﺷﺎﺀَ ﻟﹶﻬﻢ ،ﻓﹶﻤﺎ ﺷﺎﺀَ ﻟﹶﻬﻢ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ( ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ{ÇÌÉÈ $VJ‹Å3ym $¸JŠÎ=tã tb%x. ©!$# ¨bÎ) 4 ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur } :
ﻭﻗﹶﺎﻝﹶ (٢) {ÇËÒÈ šúüÏJn=»yèø9$# •>u‘ ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur } :ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)(١
* öqs9ur
&HwÎ) (#þqãZÏB÷sã‹Ï9 (#qçR%x. $¨B Wxç6è% &äóÓx« ¨@ä. öNÍköŽn=tã $tR÷Ž|³ymur 4’tAöqpRùQ$# ÞOßgyJ¯=x.ur spx6Í´¯»n=yJø9$# ãNÍköŽs9Î) !$uZø9¨“tR $oY¯Rr &uä!$t±o„ br
{ª!$#
)(٣
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
çnqè=yèsù $tB y7•/u‘ uä!$x© öqs9ur
©$·èŠÏHsd öNßg•=à2 ÇÚö‘F{$# ’Îû `tB z`tBUy y7•/u‘ uä!$x
{4
)(٥
({
)(٤
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
öqs9ur
br& ª!$# ϊ̕ム`yJsù
$yJ¯Rr'Ÿ2 %[`t•ym $¸)Íh‹|Ê ¼çnu‘ô‰|¹ ö@yèøgs† ¼ã&©#ÅÒムbr& ÷ŠÌ•ãƒ `tBur ( ÉO»n=ó™M~Ï9 ¼çnu‘ô‰|¹ ÷yuŽô³o„ ¼çmtƒÏ‰ôgtƒ
(٦) {4 Ïä!$yJ¡¡9$# ’Îû ߉¨è¢Átƒﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦ ﻧﻮﺡٍ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﻟِﻘﹶﻮﻣِﻪِ} : br& ߉ƒÌ•ãƒ ª!$# tb%x. bÎ) öNä3s9 yx|ÁRr& ÷br& ‘NŠu‘r& ÷bÎ) ûÓÅÕóÁçR ö/ä3ãèxÿZtƒ
}
5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n?tã çmù=yèøgs† ù't±o„ `tBur ã&ù#Î=ôÒムª!$# Î*t±o„ `tB
Ÿwur
(٧) {4 öNä3tƒÈqøóãƒﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: (٨) {ÇÌÒÈﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ
ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ .ﻭﻛﹶﻴﻒ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﻣﻠﹾﻜِﻪِ ﻣﺎ ﻟﹶﺎ ﻳﺸﺎﺀُ! ) (1ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺁﻳﺔ . ٣٠ ) (2ﺳﻮﺭﺓ ﺍﻟﺘﻜﹾﻮِﻳﺮِ ﺁﻳﺔ . ٢٩ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ. ١١١ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ١١٢ : ) (5ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٩٩ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٢٥ ) (7ﺳﻮﺭﺓ ﻫﻮﺩٍ ﺁﻳﺔ . ٣٤ ) (8ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٣٩ ١٠٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻦ ﺃﹶﺿﻞﱡ ﺳﺒِﻴﻠﹰﺎ ﻭﺃﹶﻛﹾﻔﹶﺮ ﻣِﻤﻦ ﻳﺰﻋﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺷﺎﺀَ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ،ﻭﺍﻟﹾﻜﹶﺎﻓِﺮ ﺷﺎﺀَ ﺍﻟﹾﻜﹸﻔﹾﺮ ﻓﹶﻐﻠﹶﺒﺖ ﻣﺸِﻴﺌﹶﺔﹸ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ﻣﺸِﻴﺌﹶﺔﹶ ﺍﻟﻠﱠﻪِ!! ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ.
] ﺍﻟﹾﺈِﺷﻜﹶﺎﻝﹸ ﺍﻟﹾﻤﺘﻮﻫﻢ ﻓِﻲ ﺛﹶﻠﹶﺎﺙِ ﺁﻳﺎﺕٍ ﻭﺍﻟﹾﺠﻮﺍﺏ ﻋﻠﹶﻴﻪِ [
ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻳﺸﻜِﻞﹸ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} : &Iwur $oYò2uŽõ°r
{$tRät!$t/#uä
ÆÏB ¾ÏmÏRrߊ `ÏB $tRô‰t6tã
)(١
ﺍﻟﹾﺂﻳﺔﹶ .ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
«{&äóÓx
)(٢
™!$tB ª!$# uä!$x© öqs9 (#qä.uŽõ°r& tûïÏ%©!$# ãAqà)u‹y $tB ª!$# uä!$x© öqs9 (#qä.uŽõ°r& šúïÏ%©!$# tA$s%ur
ﺍﻟﹾﺂﻳﺔﹶ .ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
žwÎ) öNèd ÷bÎ) ( AOù=Ïã ô`ÏB š•Ï9ºx‹Î/ Nßgs9 $¨B 3 Nßg»tRô‰t7tã
$tB ß`»oH÷q§•9$# uä!$x© öqs9 (#qä9$s%ur
† (٣) {ÇËÉÈ tbqß¹ã•øƒsﻓﹶﻘﹶﺪ ﺫﹶﻣﻬﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ
ﺣﻴﺚﹸ ﺟﻌﻠﹸﻮﺍ ﺍﻟﺸﺮﻙ ﻛﹶﺎﺋِﻨﺎ ﻣِﻨﻬﻢ ﺑِﻤﺸِﻴﺌﹶﺔِ ﺍﻟﻠﱠﻪِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺫﹶﻡ ﺇِﺑﻠِﻴﺲ ﺣﻴﺚﹸ ﺃﹶﺿﺎﻑ ﺍﻟﹾﺈِﻏﹾﻮﺍﺀَ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﺇِﺫﹾ ﻗﹶﺎﻝﹶ{ÇÌÒÈ tûüÏèuHødr& öNåk¨]tƒÈqøî_{ur ÇÚö‘F{$# ’Îû öNßgs9 £`uZÎiƒy—_{ ‘ÏZoK÷ƒuqøîr& !$oÿÏ3 Éb>u‘ } :
)(٤
ﻗِﻴﻞﹶ :ﻗﹶﺪ ﺃﹸﺟِﻴﺐ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺑِﺄﹶﺟﻮِﺑﺔٍ ،ﻣِﻦ ﺃﹶﺣﺴﻨِﻬﺎ :ﺃﹶﻧﻪ ﺃﹶﻧﻜﹶﺮ ﻋﻠﹶﻴﻬِﻢ ﺫﹶﻟِﻚ ﻟِﺄﹶﻧﻬﻢ ﺍﺣﺘﺠﻮﺍ ﺑِﻤﺸِﻴﺌﹶﺘِﻪِ ﻋﻠﹶﻰ ﺭِﺿﺎﻩ ﻭﻣﺤﺒﺘِﻪِ ،ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﻮ ﻛﹶﺮِﻩ ﺫﹶﻟِﻚ ﻭﺳﺨِﻄﹶﻪ ﻟﹶﻤﺎ ﺷﺎﺀَﻩ ،ﻓﹶﺠﻌﻠﹸﻮﺍ ﻣﺸِﻴﺌﹶﺘﻪ ﺩﻟِﻴﻞﹶ ﺭِﺿﺎﻩ ،ﻓﹶﺮﺩ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﺫﹶﻟِﻚ .ﺃﹶﻭ ﺃﹶﻧﻪ ﺃﹶﻧﻜﹶﺮ ﻋﻠﹶﻴﻬِﻢ ﺍﻋﺘِﻘﹶﺎﺩﻫﻢ ﺃﹶﻥﱠ ﻣﺸِﻴﺌﹶﺔﹶ ﺍﻟﻠﱠﻪِ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﺃﹶﻣﺮِﻩِ ﺑِﻪِ. ﺃﹶﻭ ﺃﹶﻧﻪ ﺃﹶﻧﻜﹶﺮ ﻋﻠﹶﻴﻬِﻢ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﻣﺸﻴﺌﺔ ﺍﷲ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻣﺮﻩ ﺑﻪ .ﺃﻭ ﺃﻧﻪ ﺃﻧﻜﺮ ﻋﻠﻴﻬﻢ ﻣﻌﺎﺭﺿﺔﹶ ﺷﺮﻋِﻪِ ﻭﺃﹶﻣﺮِﻩِ ﺍﻟﱠﺬِﻱ ﺃﹶﺭﺳﻞﹶ ﺑِﻪِ ﺭﺳﻠﹶﻪ ﻭﺃﹶﻧﺰﻝﹶ ﺑِﻪِ ﻛﹸﺘﺒﻪ ﺑِﻘﹶﻀﺎﺋِﻪِ ﻭﻗﹶﺪﺭِﻩِ ،ﻓﹶﺠﻌﻠﹸﻮﺍ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔﹶ ﺍﻟﹾﻌﺎﻣﺔﹶ ﺩﺍﻓِﻌﺔﹰ ﻟِﻠﹾﺄﹶﻣﺮِ ،ﻓﹶﻠﹶﻢ ﻳﺬﹾﻛﹸﺮﻭﺍ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔﹶ ﻋﻠﹶﻰ ﺟِﻬﺔِ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﻭﺇِﻧﻤﺎ ﺫﹶﻛﹶﺮﻭﻫﺎ ﻣﻌﺎﺭِﺿِﲔ ﺑِﻬﺎ ﻟِﺄﹶﻣﺮِﻩِ، ﺩﺍﻓِﻌِﲔ ﺑِﻬﺎ ﻟِﺸﺮﻋِﻪِ ،ﻛﹶﻔِﻌﻞِ ﺍﻟﺰﻧﺎﺩِﻗﹶﺔِ ،ﻭﺍﻟﹾﺠﻬﺎﻝِ ﺇِﺫﹶﺍ ﺃﹸﻣِﺮﻭﺍ ﺃﹶﻭ ﻧﻬﻮﺍ ﺍﺣﺘﺠﻮﺍ ﺑِﺎﻟﹾﻘﹶﺪﺭِ " .ﻭﻗﹶﺪِ ﺍﺣﺘﺞ ﺳﺎﺭِﻕ ﻋﻠﹶﻰ ﻋﻤﺮ
t
ﺑِﺎﻟﹾﻘﹶﺪﺭِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻭﺃﹶﻧﺎ ﺃﹶﻗﹾﻄﹶﻊ ﻳﺪﻙ ﺑِﻘﹶﻀﺎﺀِ ﺍﻟﻠﱠﻪِ ﻭﻗﹶﺪﺭِﻩِ " .ﻳﺸﻬﺪ
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٤٨ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٣٥ ) (3ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ. ٢٠ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺤِﺠﺮِ ﺁﻳﺔ . ٣٩ ١٠٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟِﺬﹶﻟِﻚ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ} :
óOÎgÎ=ö6s% `ÏB tûïÏ%©!$# z>¤‹x. y7Ï9ºx‹x.
({
)(١
ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﻣﺮﺍﺩﻫﻢ
ﺍﻟﺘﻜﹾﺬِﻳﺐ ،ﻓﹶﻬﻮ ﻣِﻦ ﻗﹶﺒﻞِ ﺍﻟﹾﻔِﻌﻞِ ،ﻣِﻦ ﺃﹶﻳﻦ ﻟﹶﻪ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻢ ﻳﻘﹶﺪﺭﻩ؟ ﺃﹶﻃﱠﻠﹶﻊ ﺍﻟﹾﻐﻴﺐ؟! ] ﺣﺪِﻳﺚﹸ ﺍﺣﺘِﺠﺎﺝِ ﺁﺩﻡ ﻋﻠﹶﻰ ﻣﻮﺳﻰ ﻭﺑﻴﺎﻥﹸ ﻣﻌﻨﺎﻩ[
ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻓﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻓِﻲ ﺍﺣﺘِﺠﺎﺝِ ﺁﺩﻡ ﻋﻠﹶﻰ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻬِﻤﺎ ﺍﻟﺴﻠﹶﺎﻡ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ،ﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﻟﹶﻪ: ﺃﹶﺗﻠﹸﻮﻣﻨِﻲ ﻋﻠﹶﻰ ﺃﹶﻣﺮٍ ﻗﹶﺪ ﻛﹶﺘﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻲ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﺃﹸﺧﻠﹶﻖ ﺑِﺄﹶﺭﺑﻌِﲔ ﻋﺎﻣﺎ؟ ﻭﺷﻬِﺪ ﺍﻟﻨﺒِﻲ r ﺃﹶﻥﱠ ﺁﺩﻡ ﺣﺞ ﻣﻮﺳﻰ ،ﺃﹶﻱ :ﻏﹶﻠﹶﺐ ﻋﻠﹶﻴﻪِ ﺑِﺎﹾﻟﺤﺠﺔِ؟ ﻗِﻴﻞﹶ :ﻧﺘﻠﹶﻘﱠﺎﻩ ﺑِﺎﻟﹾﻘﹶﺒﻮﻝِ ﻭﺍﻟﺴﻤﻊِ ﻭﺍﻟﻄﱠﺎﻋﺔِ ،ﻟِﺼِﺤﺘِﻪِ ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻭﻟﹶﺎ ﻧﺘﻠﹶﻘﱠﺎﻩ ﺑِﺎﻟﺮﺩ ﻭﺍﻟﺘﻜﹾﺬِﻳﺐِ ﻟِﺮﺍﻭِﻳﻪِ ،ﻛﹶﻤﺎ ﻓﹶﻌﻠﹶﺖِ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ ،ﻭﻟﹶﺎ ﺑِﺎﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ
ﺍﻟﹾﺒﺎﺭِﺩﺓِ .ﺑﻞِ ﺍﻟﺼﺤِﻴﺢ ﺃﹶﻥﱠ ﺁﺩﻡ ﻟﹶﻢ ﻳﺤﺘﺞ ﺑِﺎﻟﹾﻘﹶﻀﺎﺀِ ﻭﺍﻟﹾﻘﹶﺪﺭِ ﻋﻠﹶﻰ ﺍﻟﺬﱠﻧﺐِ ،ﻭﻫﻮ ﻛﹶﺎﻥﹶ ﺃﹶﻋﻠﹶﻢ ﺑِﺮﺑﻪِ ﻭﺫﹶﻧﺒِﻪِ ،ﺑﻞﹾ ﺁﺣﺎﺩ ﺑﻨِﻴﻪِ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻟﹶﺎ ﻳﺤﺘﺞ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ،ﻓﹶﺈِﻧﻪ ﺑﺎﻃِﻞﹲ .ﻭﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻛﹶﺎﻥﹶ ﺃﹶﻋﻠﹶﻢ ﺑِﺄﹶﺑِﻴﻪِ ﻭﺑِﺬﹶﻧﺒِﻪِ ﻣِﻦ ﺃﹶﻥﹾ ﻳﻠﹸﻮﻡ ﺁﺩﻡ ﻋﻠﹶﻰ ﺫﹶﻧﺐٍ ﻗﹶﺪ ﺗﺎﺏ ﻣِﻨﻪ ﻭﺗﺎﺏ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺍﺟﺘﺒﺎﻩ ﻭﻫﺪﺍﻩ، ﻭﺇِﻧﻤﺎ ﻭﻗﹶﻊ ﺍﻟﻠﱠﻮﻡ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼِﻴﺒﺔِ ﺍﻟﱠﺘِﻲ ﺃﹶﺧﺮﺟﺖ ﺃﹶﻭﻟﹶﺎﺩﻩ ﻣِﻦ ﺍﻟﹾﺠﻨﺔِ ،ﻓﹶﺎﺣﺘﺞ ﺁﺩﻡ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼِﻴﺒﺔِ ،ﻟﹶﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻄِﻴﺌﹶﺔِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻘﹶﺪﺭ ﻳﺤﺘﺞ ﺑِﻪِ ﻋِﻨﺪ ﺍﻟﹾﻤﺼﺎﺋِﺐِ ،ﻟﹶﺎ ﻋِﻨﺪ ﺍﻟﹾﻤﻌﺎﺋِﺐِ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺃﹶﺣﺴﻦ ﻣﺎ ﻗِﻴﻞﹶ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ .ﻓﹶﻤﺎ ﻗﹸﺪﺭ ﻣِﻦ ﺍﻟﹾﻤﺼﺎﺋِﺐِ ﻳﺠِﺐ ﺍﻟِﺎﺳﺘِﺴﻠﹶﺎﻡ ﻟﹶﻪ ،ﻓﹶﺈِﻧﻪ ﻣِﻦ ﺗﻤﺎﻡِ ﺍﻟﺮﺿﻰ ﺑِﺎﻟﻠﱠﻪِ ﺭﺑﺎ ،ﻭﺃﹶﻣﺎ ﺍﻟﺬﱡﻧﻮﺏ ﻓﹶﻠﹶﻴﺲ ﻟِﻠﹾﻌﺒﺪِ ﺃﹶﻥﹾ ﻳﺬﹾﻧِﺐ ،ﻭﺇِﺫﹶﺍ ﺃﹶﺫﹾﻧﺐ ﻓﹶﻌﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﺴﺘﻐﻔِﺮ ﻭﻳﺘﻮﺏ .ﻓﹶﻴﺘﻮﺏ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﺋِﺐِ ،ﻭﻳﺼﺒِﺮ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼﺎﺋِﺐِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : A,ym «!$#
(٢) {š•Î7/Rs%Î! ö•ÏÿøótGó™$#urﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
©{3 $º«ø‹x
)(٣
) (1ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٣٩ ) (2ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٥٥ ) (3ﺳﻮﺭﺓﹸ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٢٠ ١٠٨
y‰ôãur žcÎ) ÷ŽÉ9ô¹$$sù
öNèd߉ø‹x. öNà2•ŽÛØtƒ Ÿw (#qà)-Gs?ur (#rçŽÉ9óÁs? bÎ)ur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻝﹸ ﺇِﺑﻠِﻴﺲ} :
‘!$oÿÏ3 Éb>u
& (١) {‘ÏZoK÷ƒuqøîrﺇِﻧﻤﺎ ﺫﹸﻡ ﻋﻠﹶﻰ ﺍﺣﺘِﺠﺎﺟِﻪِ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ،ﻟﹶﺎ ﻋﻠﹶﻰ
ﺍﻋﺘِﺮﺍﻓِﻪِ ﺑِﺎﻟﹾﻤﻘﹶﺪﺭِ ﻭﺇِﺛﹾﺒﺎﺗِﻪِ ﻟﹶﻪ .ﺃﹶﻟﹶﻢ ﺗﺴﻤﻊ ﻗﹶﻮﻝﹶ ﻧﻮﺡٍ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ} :
÷bÎ) ûÓÅÕóÁçR ö/ä3ãèxÿZtƒ Ÿwur
&šcqãèy_ö•è? Ïmø‹s9Î)ur öNä3š/u‘ uqèd 4 öNä3tƒÈqøóムbr& ߉ƒÌ•ãƒ ª!$# tb%x. bÎ) öNä3s9 yx|ÁRr& ÷br& ‘NŠu‘r
{ÇÌÍÈ
)(٢
ﻭﻟﹶﻘﹶﺪ ﺃﹶﺣﺴﻦ ﺍﻟﹾﻘﹶﺎﺋِﻞﹸ: ﻭﻣﺎ ﺷِﺌﹾﺖ ﺇِﻥﹾ ﻟﹶﻢ ﺗـﺸﺄﹾ ﻟﹶـﻢ ﻳﻜﹸـﻦ
ﻣﺎ ﺷِـﺌﹾﺖ ﻛﹶـﺎﻥﹶ ﻭﺇِﻥﹾ ﻟﹶـﻢ ﺃﹶﺷـﺄﹾ
ﻭﻋﻦ ﻭﻫﺐِ ﺑﻦِ ﻣﻨﺒﻪٍ ،ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﻧﻈﹶﺮﺕ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ﻓﹶﺘﺤﻴﺮﺕ ،ﺛﹸﻢ ﻧﻈﹶﺮﺕ ﻓِﻴﻪِ ﻓﹶﺘﺤﻴﺮﺕ، ﻭﻭﺟﺪﺕ ﺃﹶﻋﻠﹶﻢ ﺍﻟﻨﺎﺱِ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺃﹶﻛﹶﻔﱠﻬﻢ ﻋﻨﻪ ،ﻭﺃﹶﺟﻬﻞﹶ ﺍﻟﻨﺎﺱِ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺃﹶﻧﻄﹶﻘﹶﻬﻢ ﺑِﻪِ.
) (1ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺁﻳﺔ . ٣٩ ) (2ﺳﻮﺭﺓﹸ ﻫﻮﺩٍ ﺁﻳﺔ . ٣٤ ١٠٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﻬﺪﻯ ﻭﺍﻟﻀﻠﹶﺎﻝِ [ ﻗﹶﻮﻟﹸﻪ ) :ﻳﻬﺪِﻱ ﻣﻦ ﻳﺸﺎﺀُ ،ﻭﻳﻌﺼِﻢ ﻭﻳﻌﺎﻓِﻲ ﻓﹶﻀﻠﹰﺎ .ﻭﻳﻀِﻞﱡ ﻣﻦ ﻳﺸﺎﺀُ ،ﻭﻳﺨﺬﹸﻝﹸ ﻭﻳﺒﺘﻠِﻲ ﻋﺪﻟﹰﺎ (. ﺵ :ﻫﺬﹶﺍ ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻓِﻲ ﻗﹶﻮﻟِﻬِﻢ ﺑِﻮﺟﻮﺏِ ﻓِﻌﻞِ ﺍﻟﹾﺄﹶﺻﻠﹶﺢِ ﻟِﻠﹾﻌﺒﺪِ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻭﻫِﻲ ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﻬﺪﻯ ﻭﺍﻟﻀﻠﹶﺎﻝِ .ﻗﹶﺎﻟﹶﺖِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ :ﺍﻟﹾﻬﺪﻯ ﻣِﻦ ﺍﻟﻠﱠﻪِ :ﺑﻴﺎﻥﹸ ﻃﹶﺮِﻳﻖِ ﺍﻟﺼﻮﺍﺏِ ،ﻭﺍﻟﹾﺈِﺿﻠﹶﺎﻝﹸ :ﺗﺴﻤِﻴﺔﹸ ﺍﻟﹾﻌﺒﺪِ ﺿﺎﻟﺎ ،ﺃﹶﻭ ﺣﻜﹾﻤﻪ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺒﺪِ ﺑِﺎﻟﻀﻠﹶﺎﻝِ ﻋِﻨﺪ ﺧﻠﹾﻖِ ﺍﻟﹾﻌﺒﺪِ ﺍﻟﻀﻠﹶﺎﻝﹶ ﻓِﻲ ﻧﻔﹾﺴِﻪِ .ﻭﻫﺬﹶﺍ ﻣﺒﻨِﻲ ﻋﻠﹶﻰ ﺃﹶﺻﻠِﻬِﻢ ﺍﻟﹾﻔﹶﺎﺳِﺪِ :ﺃﹶﻥﱠ ﺃﹶﻓﹾﻌﺎﻝﹶ ﺍﻟﹾﻌِﺒﺎﺩِ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ﻟﹶﻬﻢ .ﻭﺍﻟﺪﻟِﻴﻞﹸ ﻋﻠﹶﻰ ﻣﺎ ﻗﹸﻠﹾﻨﺎﻩ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ: } ) (١) {4 âä!$t±o„ `tB “ωöku‰ ©!$# £`Å3»s9ur |Mö6t7ômr& ô`tB “ωöksE Ÿw y7¨RÎﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻬﺪﻯ ﺑﻴﺎﻥﹸ ﺍﻟﻄﱠﺮِﻳﻖِ -ﻟﹶﻤﺎ ﺻﺢ ﻫﺬﹶﺍ ﺍﻟﻨﻔﹾﻲ ﻋﻦ ﻧﺒِﻴﻪِ ،ﻟِﺄﹶﻧﻪ r ﺑﻴﻦ ﺍﻟﻄﱠﺮِﻳﻖ ﻟِﻤﻦ ﺃﹶﺣﺐ ﻭﺃﹶﺑﻐﺾ .ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
öqs9ur
© (٣) {4 âä!$t±o„ `tB “ωöku‰ur âä!$t±o„ `tB ª!$# ‘@ÅÒム} (٢) {$yg1y‰èd C§øÿtR ¨@ä. $oY÷•s?Uy $oYø¤Ïﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻬﺪﻯ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺒﻴﺎﻥﹸ ،ﻭﻫﻮ ﻋﺎﻡ ﻓِﻲ ﻛﹸﻞﱢ ﻧﻔﹾﺲٍ -ﻟﹶﻤﺎ ﺻﺢ ﺍﻟﺘﻘﹾﻴِﻴﺪ ﺑِﺎﻟﹾﻤﺸِﻴﺌﹶﺔِ .ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ (٤) {ÇÎÐÈ tûïÎŽ|ØósßJø9$# z`ÏB àMZä3s9 ’În1u‘ èpyJ÷èÏR Ÿwöqs9ur } :ﻭﻗﹶﻮﻟﹸﻪ} {ÇÌÒÈ 5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n?tã çmù=yèøgs† ù't±o„ `tBur
ã&ù#Î=ôÒムª!$# Î*t±o„ `tB
)(٥
ﻗﹶﻮﻟﹸﻪ ) :ﻭﻛﹸﻠﱡﻬﻢ ﻳﺘﻘﹶﻠﱠﺒﻮﻥﹶ ﻓِﻲ ﻣﺸِﻴﺌﹶﺘِﻪِ ،ﺑﻴﻦ ﻓﹶﻀﻠِﻪِ ﻭﻋﺪﻟِﻪِ (. ﺵ :ﻓﹶﺈِﻧﻬﻢ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
Ö`ÏB÷s•B /ä3ZÏBur Ö•Ïù%Ÿ2 ö/ä3ZÏJsù ö/ä3s)n=s{ “Ï%©!$# uqèd
{4
)(٦
ﻓﹶﻤﻦ ﻫﺪﺍﻩ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﳝﺎﻥِ ﻓﹶﺒِﻔﹶﻀﻠِﻪِ ،ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ،ﻭﻣﻦ ﺃﹶﺿﻠﱠﻪ ﻓﹶﺒِﻌﺪﻟِﻪِ ،ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ .ﻭﺳﻴﺄﹾﺗِﻲ ﻟِﻬﺬﹶﺍ ) (1ﺳﻮﺭﺓﹸ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ . ٥٦ ) (2ﺳﻮﺭﺓﹸ ﺍﻟﺴﺠﺪﺓِ ﺁﻳﺔ . ١٣ ) (3ﺳﻮﺭﺓﹸ ﺍﻟﹾﻤﺪﺛﱢﺮِ ﺁﻳﺔﹸ . ٣١ ) (4ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﱠﺎﺕِ ﺁﻳﺔﹸ. ٥٧ ) (5ﺳﻮﺭﺓﹸ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٣٩ ) (6ﺳﻮﺭﺓﹸ ﺍﻟﺘﻐﺎﺑﻦِ ﺁﻳﺔ . ٢ ١١٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤﻌﻨﻰ ﺯِﻳﺎﺩﺓﹸ ﺇِﻳﻀﺎﺡٍ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻟﹶﻢ ﻳﺠﻤﻊِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ﻓِﻲ ﻣﻜﹶﺎﻥٍ ﻭﺍﺣِﺪٍ ،ﺑﻞﹾ ﻓﹶﺮﻗﹶﻪ ،ﻓﹶﺄﹶﺗﻴﺖ ﺑِﻪِ ﻋﻠﹶﻰ ﺗﺮﺗِﻴﺒِﻪِ. ﻗﹶﻮﻟﹸﻪ ) :ﻭﻫﻮ ﻣﺘﻌﺎﻝٍ ﻋﻦِ ﺍﻟﹾﺄﹶﺿﺪﺍﺩِ ﻭﺍﻟﹾﺄﹶﻧﺪﺍﺩِ (. ﺵ :ﺍﻟﻀﺪ :ﺍﻟﹾﻤﺨﺎﻟِﻒ ،ﻭﺍﻟﻨﺪ :ﺍﻟﹾﻤِﺜﹾﻞﹸ .ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﻣﻌﺎﺭِﺽ ﻟﹶﻪ ،ﺑﻞﹾ ﻣﺎ ﺷﺎﺀَ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﻭﻟﹶﺎ ﻣِﺜﹾﻞﹶ ﻟﹶﻪ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
7‰ymr& #·qàÿà2 ¼ã&©! `ä3tƒ öNs9ur
{ÇÍÈ
)(١
ﻭﻳﺸِﲑ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ - ﺑِﻨﻔﹾﻲِ ﺍﻟﻀﺪ ﻭﺍﻟﻨﺪ - ﺇِﻟﹶﻰ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻓِﻲ ﺯﻋﻤِﻬِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻌﺒﺪ ﻳﺨﻠﹸﻖ ﻓِﻌﻠﹶﻪ. ﻗﹶﻮﻟﹸﻪ ) :ﻟﹶﺎ ﺭﺍﺩ ﻟِﻘﹶﻀﺎﺋِﻪِ ،ﻭﻟﹶﺎ ﻣﻌﻘﱢﺐ ﻟِﺤﻜﹾﻤِﻪِ ،ﻭﻟﹶﺎ ﻏﹶﺎﻟِﺐ ﻟِﺄﹶﻣﺮِﻩِ (. ﺵ :ﺃﹶﻱ :ﻟﹶﺎ ﻳﺮﺩ ﻗﹶﻀﺎﺀَ ﺍﻟﻠﱠﻪِ ﺭﺍﺩ ،ﻭﻟﹶﺎ ﻳﻌﻘﱢﺐ ،ﺃﹶﻱ ﻟﹶﺎ ﻳﺆﺧﺮ ﺣﻜﹾﻤﻪ ،ﻣﺆﺧﺮ ،ﻭﻟﹶﺎ ﻳﻐﻠِﺐ ﺃﹶﻣﺮﻩ ﻏﹶﺎﻟِﺐ ،ﺑﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻮﺍﺣِﺪ ﺍﻟﹾﻘﹶﻬﺎﺭ. ﻗﹶﻮﻟﹸﻪ ) :ﺁﻣﻨﺎ ﺑِﺬﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ،ﻭﺃﹶﻳﻘﹶﻨﺎ ﺃﹶﻥﱠ ﻛﹸﻠﺎ ﻣِﻦ ﻋِﻨﺪِﻩِ ( ﺵ :ﺃﹶﻣﺎ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﻓﹶﺴﻴﺄﹾﺗِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻴﻪِ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ .ﻭﺍﻟﹾﺈِﻳﻘﹶﺎﻥﹸ :ﺍﻟِﺎﺳﺘِﻘﹾﺮﺍﺭ ،ﻣِﻦ ﻳﻘِﻦ ﺍﻟﹾﻤﺎﺀُ ﻓِﻲ ﺍﻟﹾﺤﻮﺽِ ﺇِﺫﹶﺍ ﺍﺳﺘﻘﹶﺮ .ﻭﺍﻟﺘﻨﻮِﻳﻦ ﻓِﻲ )ﻛﹸﻠﺎ( ﺑﺪﻝﹸ ﺍﻟﹾﺈِﺿﺎﻓﹶﺔِ ،ﺃﹶﻱ :ﻛﹸﻞﱡ ﻛﹶﺎﺋِﻦٍ ﻣﺤﺪﺙٍ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻱ :ﺑِﻘﹶﻀﺎﺋِﻪِ ﻭﻗﹶﺪﺭِﻩِ ﻭﺇِﺭﺍﺩﺗِﻪِ ﻭﻣﺸِﻴﺌﹶﺘِﻪِ ﻭﺗﻜﹾﻮِﻳﻨِﻪِ .ﻭﺳﻴﺄﹾﺗِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ.
) (1ﺳﻮﺭﺓﹸ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ ﺁﻳﺔ . ٤ ١١١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﻛﹶﻤﺎﻝﹸ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻓِﻲ ﺗﺤﻘِﻴﻖِ ﻋﺒﻮﺩِﻳﺘِﻪِ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ [
] ﺗﻮﻫﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻳﺨﺮﺝ ﻋﻦِ ﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ [ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺇِﻥﱠ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﺍﻟﹾﻤﺼﻄﹶﻔﹶﻰ ،ﻭﻧﺒِﻴﻪ ﺍﻟﹾﻤﺠﺘﺒﻰ ،ﻭﺭﺳﻮﻟﹸﻪ ﺍﻟﹾﻤﺮﺗﻀﻰ (. ﺵ :ﺍﻟِﺎﺻﻄِﻔﹶﺎﺀُ ﻭﺍﻟِﺎﺟﺘِﺒﺎﺀُ ﻭﺍﻟِﺎﺭﺗِﻀﺎﺀُ :ﻣﺘﻘﹶﺎﺭِﺏ ﺍﻟﹾﻤﻌﻨﻰ .ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻓِﻲ ﺗﺤﻘِﻴﻖِ ﻋﺒﻮﺩِﻳﺘِﻪِ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ .ﻭﻛﹸﻠﱠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻟﹾﻌﺒﺪ ﺗﺤﻘِﻴﻘﹰﺎ ﻟِﻠﹾﻌﺒﻮﺩِﻳﺔِ ﺍﺯﺩﺍﺩ ﻛﹶﻤﺎﻟﹸﻪ ﻭﻋﻠﹶﺖ ﺩﺭﺟﺘﻪ ﻭﻣﻦ ﺗﻮﻫﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻳﺨﺮﺝ ﻋﻦِ ﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﺨﺮﻭﺝ ﻋﻨﻬﺎ ﺃﹶﻛﹾﻤﻞﹸ، ﻓﹶﻬﻮ ﻣِﻦ ﺃﹶﺟﻬﻞِ ﺍﻟﹾﺨﻠﹾﻖِ ﻭﺃﹶﺿﻠﱢﻬِﻢ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : šcqãBt•õ3•B ׊$t6Ïã
ö@t/ 4 ¼çmoY»ysö7ß™ 3 #V$s!ur ß`»oH÷q§•9$# x‹sƒªB$# (#qä9$s%ur
(١) {ÇËÏÈﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ .ﻭﺫﹶﻛﹶﺮ ﺍﻟﻠﱠﻪ ﻧﺒِﻴﻪ r ﺑِﺎﺳﻢِ ﺍﻟﹾﻌﺒﺪِ ﻓِﻲ
ﺃﹶﺷﺮﻑِ ﺍﻟﹾﻤﻘﹶﺎﻣﺎﺕِ ،ﻓﹶﻘﹶﺎﻝﹶ ﻓِﻲ ﺫِﻛﹾﺮِ ﺍﻟﹾﺈِﺳﺮﺍﺀِ} :
™3“uŽó r& ü“Ï%©!$# z`»ysö6ß
ﺗﻌﺎﻟﹶﻰ (٣) {çnqããô‰tƒ «!$# ߉ö7tã tP$s% $®RmQ ¼çm¯Rr&ur } :ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : &4Óyr÷rr
{ÇÊÉÈ
)(٤
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
{¾Ínωö7yèÎ/
)(٢
ﻭﻗﹶﺎﻝﹶ
!$tB ¾Ínωö6tã 4’n<Î) #Óyr÷rr'sù
4’n?tã $uZø9¨“tR $£JÏiB 5=÷ƒu‘ ’Îû öNçFZà2 bÎ)ur
{$tRωö7tã
)(٥
ﻭﺑِﺬﹶﻟِﻚ ﺍﺳﺘﺤﻖ ﺍﻟﺘﻘﹾﺪِﱘ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﹾﺂﺧِﺮﺓِ .ﻭﻟِﺬﹶﻟِﻚ ﻳﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺴِﻴﺢ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﺇِﺫﹶﺍ ﻃﹶﻠﹶﺒﻮﺍ ﻣِﻨﻪ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﺑﻌﺪ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺴﻠﹶﺎﻡ :ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻣﺤﻤﺪٍ ،ﻋﺒﺪ ﻏﹸﻔِﺮ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺫﹶﻧﺒِﻪِ ﻭﻣﺎ ﺗﺄﹶﺧﺮ .ﻓﹶﺤﺼﻠﹶﺖ ﻟﹶﻪ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺮﺗﺒﺔﹸ ﺑِﺘﻜﹾﻤِﻴﻞِ ﻋﺒﻮﺩِﻳﺘِﻪِ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ. ﻭﻗﹶﻮﻟﹸﻪ :ﻭﺇِﻥﱠ ﻣﺤﻤﺪﺍ ﺑِﻜﹶﺴﺮِ ﺍﻟﹾﻬﻤﺰﺓِ ،ﻋﻄﹾﻔﹰﺎ ﻋﻠﹶﻰ ﻗﹶﻮﻟِﻪِ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻭﺍﺣِﺪ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ .ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻜﹸﻞﱠ ﻣﻌﻤﻮﻝﹸ ﺍﻟﹾﻘﹶﻮﻝِ ،ﺃﹶﻋﻨِﻲ :ﻗﹶﻮﻟﹶﻪ ) ﻧﻘﹸﻮﻝﹸ ﻓِﻲ ﺗﻮﺣِﻴﺪِ ﺍﻟﻠﱠﻪِ (.
) (1ﺳﻮﺭﺓﹸ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺁﻳﺔ . ٢٦ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ١ ) (3ﺳﻮﺭﺓﹸ ﺍﻟﹾﺠِﻦ ﺁﻳﺔ . ١٩ ) (4ﺳﻮﺭﺓﹸ ﺍﻟﻨﺠﻢِ ﺁﻳﺔ . ١٠ ) (5ﺳﻮﺭﺓﹸ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٣ ١١٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺩﻟﹶﺎﺋِﻞﹸ ﻧﺒﻮﺓِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻛﹶﺜِﲑﺓﹲ ﻭﻣﺘﻨﻮﻋﺔﹲ [ ﻭﺍﻟﻄﱠﺮِﻳﻘﹶﺔﹸ ﺍﻟﹾﻤﺸﻬﻮﺭﺓﹸ ﻋِﻨﺪ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﻨﻈﹶﺮِ ،ﺗﻘﹾﺮِﻳﺮ ﻧﺒﻮﺓِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺑِﺎﻟﹾﻤﻌﺠِﺰﺍﺕِ ،ﻟﹶﻜِﻦ ﻛﹶﺜِﲑ ﻣِﻨﻬﻢ ﻟﹶﺎ ﻳﻌﺮِﻑ ﻧﺒﻮﺓﹶ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﻤﻌﺠِﺰﺍﺕِ ،ﻭﻗﹶﺪ ﺭﻭﻱ
)(١
ﺫﹶﻟِﻚ ﺑِﻄﹸﺮﻕٍ ﻣﻀﻄﹶﺮِﺑﺔٍ ،ﻭﺍﻟﹾﺘﺰﻡ
ﻛﹶﺜِﲑ ﻣِﻨﻬﻢ ﺇِﻧﻜﹶﺎﺭ ﺧﺮﻕِ ﺍﻟﹾﻌﺎﺩﺍﺕِ ﻟِﻐﻴﺮِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﺣﺘﻰ ﺃﹶﻧﻜﹶﺮﻭﺍ ﻛﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻭﺍﻟﺴﺤﺮِ، ﻭﻧﺤﻮ ﺫﹶﻟِﻚ. ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﺍﻟﹾﻤﻌﺠِﺰﺍﺕِ ﺩﻟِﻴﻞﹲ ﺻﺤِﻴﺢ ،ﻟﹶﻜِﻦ ﺍﻟﺪﻟِﻴﻞﹶ ﻏﹶﻴﺮ ﻣﺤﺼﻮﺭٍ ﻓِﻲ ﺍﻟﹾﻤﻌﺠِﺰﺍﺕِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺒﻮﺓﹶ ﺇِﻧﻤﺎ ﻳﺪﻋِﻴﻬﺎ ﺃﹶﺻﺪﻕ ﺍﻟﺼﺎﺩِﻗِﲔ ﺃﹶﻭ ﺃﹶﻛﹾﺬﹶﺏ ﺍﻟﹾﻜﹶﺎﺫِﺑِﲔ ،ﻭﻟﹶﺎ ﻳﻠﹾﺘﺒِﺲ ﻫﺬﹶﺍ ﺑِﻬﺬﹶﺍ ﺇِﻟﱠﺎ ﻋﻠﹶﻰ ﺃﹶﺟﻬﻞِ ﺍﻟﹾﺠﺎﻫِﻠِﲔ .ﺑﻞﹾ ﻗﹶﺮﺍﺋِﻦ ﺃﹶﺣﻮﺍﻟِﻬِﻤﺎ ﺗﻌﺮِﺏ ﻋﻨﻬﻤﺎ ،ﻭﺗﻌﺮﻑ ﺑِﻬِﻤﺎ
)(٢
ﻭﺍﻟﺘﻤﻴِﻴﺰ ﺑﻴﻦ ﺍﻟﺼﺎﺩِﻕِ
ﻭﺍﻟﹾﻜﹶﺎﺫِﺏِ ﻟﹶﻪ ﻃﹸﺮﻕ ﻛﹶﺜِﲑﺓﹲ ﻓِﻴﻤﺎ ﺩﻭﻥﹶ ﺩﻋﻮﻯ ﺍﻟﻨﺒﻮﺓِ ،ﻓﹶﻜﹶﻴﻒ ﺑِﺪﻋﻮﻯ ﺍﻟﻨﺒﻮﺓِ؟ ﻭﻣﺎ ﺃﹶﺣﺴﻦ ﻣﺎ ﻗﹶﺎﻝﹶ ﺣﺴﺎﻥﹸ
t
ـﺎﻟﹾﺨﺒﺮِ ﻛﹶﺎﻧـﺖ ﺑﺪِﻳ ﻬﺘـﻪ ﺗﺄﹾﺗِﻴـﻚ ﺑِـ
ﻟﹶﻮ ﻟﹶﻢ ﻳﻜﹸـﻦ ﻓِﻴـﻪِ ﺁﻳـﺎﺕ ﻣﺒﻴﻨـﺔﹲ
ﻭﻣﺎ ﻣِﻦ ﺃﹶﺣﺪٍ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓﹶ ﻣِﻦ ﺍﻟﹾﻜﹶﺬﱠﺍﺑِﲔ ﺇِﻟﱠﺎ ﻭﻗﹶﺪ ﻇﹶﻬﺮ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺍﻟﹾﺠﻬﻞِ ﻭﺍﻟﹾﻜﹶﺬِﺏِ ﻭﺍﻟﹾﻔﹸﺠﻮﺭِ ﻭﺍﺳﺘِﺤﻮﺍﺫِ ﺍﻟﺸﻴﺎﻃِﲔِ ﻋﻠﹶﻴﻪِ -ﻣﺎ ﻇﹶﻬﺮ ﻟِﻤﻦ ﻟﹶﻪ ﺃﹶﺩﻧﻰ ﺗﻤﻴِﻴﺰٍ .ﻓﹶﺈِﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺨﺒِﺮ ﺍﻟﻨﺎﺱ ﺑِﺄﹸﻣﻮﺭٍ ﻭﻳﺄﹾﻣﺮﻫﻢ ﺑِﺄﹸﻣﻮﺭٍ ،ﻭﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﺃﹸﻣﻮﺭﺍ ] ﻳﺒﻴﻦ ﺑِﻬﺎ ﺻِﺪﻗﹶﻪ .[ ﻭﺍﻟﹾﻜﹶﺎﺫِﺏ ﻳﻈﹾﻬﺮ (٣) ﻓِﻲ ﻧ ﹾﻔﺲِ ﻣﺎ ﻳﺄﹾﻣﺮ ﺑِﻪِ ﻭﻳﺨﺒِﺮ ﻋﻨﻪ ﻭﻣﺎ ﻳﻔﹾﻌﻠﹸﻪ ﻣﺎ ﻳﺒِﲔ ﺑِﻪِ ﻛﹶﺬِﺑﻪ ﻣِﻦ ﻭﺟﻮﻩٍ ﻛﹶﺜِﲑﺓٍ .ﻭﺍﻟﺼﺎﺩِﻕ ﺿِﺪﻩ. ﺑﻞﹾ ﻛﹸﻞﱡ ﺷﺨﺼﻴﻦِ ﺍﺩﻋﻴﺎ ﺃﹶﻣﺮﺍ :ﺃﹶﺣﺪﻫﻤﺎ ﺻﺎﺩِﻕ ﻭﺍﻟﹾﺂﺧﺮ ﻛﹶﺎﺫِﺏ - ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻈﹾﻬﺮ ﺻِﺪﻕ ﻫﺬﹶﺍ ﻭﻛﹶﺬِﺏ ﻫﺬﹶﺍ ﻭﻟﹶﻮ ﺑﻌﺪ ﻣﺪﺓٍ ،ﺇِﺫِ ﺍﻟﺼﺪﻕ ﻣﺴﺘﻠﹾﺰِﻡ ﻟِﻠﹾﺒِﺮ ،ﻭﺍﻟﹾﻜﹶﺬِﺏ ﻣﺴﺘﻠﹾﺰِﻡ ﻟِﻠﹾﻔﹸﺠﻮﺭِ ،ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﻋﻠﹶﻴﻜﹸﻢ ﺑِﺎﻟﺼﺪﻕِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺼﺪﻕ ﻳﻬﺪِﻱ ﺇِﻟﹶﻰ ﺍﻟﹾﺒِﺮ ،ﻭﺇِﻥﱠ ﺍﻟﹾﺒِﺮ ﻳﻬﺪِﻱ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻣﺎ ﻳﺰﺍﻝﹸ ﺍﻟﺮﺟﻞﹸ ﻳﺼﺪﻕ ﻭﻳﺘﺤﺮﻯ ﺍﻟﺼﺪﻕ ،ﺣﺘﻰ ﻳﻜﹾﺘﺐ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﺻِﺪﻳﻘﹰﺎ ،ﻭﺇِﻳﺎﻛﹸﻢ ﻭﺍﻟﹾﻜﹶﺬِﺏ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻜﹶﺬِﺏ ﻳﻬﺪِﻱ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹸﺠﻮﺭِ ،ﻭﺇِﻥﱠ ﺍﻟﹾﻔﹸﺠﻮﺭ ﻳﻬﺪِﻱ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺭِ، ) (1ﻫﻜﹶﺬﹶﺍ ﻭﺭﺩ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ ،ﻭﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ :ﻭﻗﺮﺭﻭﺍ .ﻥ . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " :ﺑﻞ ﻗﺮﺍﺋﻦ ﺃﺣﻮﺍﳍﺎ ﺗﻌﺮﺏ ﻋﻨﻬﻤﺎ ،ﻭﺗﻌﺮﺏ ﺎ " ﻭﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎ . ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻳﻨﻈﺮ " :ﻭﻻ ﻣﻌﲎ ﳍﺎ ﻫﻨﺎ . ١١٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﺎ ﻳﺰﺍﻝﹸ ﺍﻟﺮﺟﻞﹸ ﻳﻜﹾﺬِﺏ ﻭﻳﺘﺤﺮﻯ ﺍﻟﹾﻜﹶﺬِﺏ ،ﺣﺘﻰ ﻳﻜﹾﺘﺐ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻛﹶﺬﱠﺍﺑﺎ{ .
)(٢) (١
ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ﻭﻟِﻬﺬﹶﺍ
tbqà)ù=ムÇËËËÈ 5OŠÏOr& >8$©ùr& Èe@ä. 4’n?tã ãA¨”t\s? ÇËËÊÈ ßûüÏÜ»u‹¤±9$# ãA¨”t\s? `tB 4’n?tã öNä3ã¤Îm;tRé& ö@yd
7Š#ur Èe@à2 ’Îû öNßg¯Rr& t•s? óOs9r& ÇËËÍÈ tb¼ãr$tóø9$# ãNßgãèÎ7®Ktƒ âä!#t•yè’±9$#ur ÇËËÌÈ šcqç/É‹»x. öNèdçŽsYò2r&ur yìôJ¡¡9$#
šcqè=yèøÿtƒ Ÿw $tB šcqä9qà)tƒ öNåk¨Xr&ur ÇËËÎÈ tbqßJ‹Îgtƒ
.(٣) {ÇËËÏÈﻓﹶﺎﻟﹾﻜﹸﻬﺎﻥﹸ ﻭﻧﺤﻮﻫﻢ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻧﻮﺍ
ﺃﹶﺣﻴﺎﻧﺎ ﻳﺨﺒِﺮﻭﻥﹶ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺍﻟﹾﻐﻴﺒِﻴﺎﺕِ ،ﻭﻳﻜﹸﻮﻥﹸ ﺻِﺪﻗﹰﺎ -ﻓﹶﻤﻌﻬﻢ ﻣِﻦ ﺍﻟﹾﻜﹶﺬِﺏِ ﻭﺍﻟﹾﻔﹸﺠﻮﺭِ ﻣﺎ ﻳﺒﻴﻦ ﺃﹶﻥﱠ ﺍﻟﱠﺬِﻱ ﻳﺨﺒِﺮﻭﻥﹶ ﺑِﻪِ ﻟﹶﻴﺲ ﻋﻦ ﻣﻠﹶﻚٍ ،ﻭﻟﹶﻴﺴﻮﺍ ﺑِﺄﹶﻧﺒِﻴﺎﺀَ ﻭﻟِﻬﺬﹶﺍ }ﻟﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ r ﻟِﺎﺑﻦِ ﺻﻴﺎﺩٍ: ﻗﹶﺪ ﺧﺒﺄﹾﺕ ﻟﹶﻚ ﺧﺒِﻴﺌﹰﺎ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻫﻮ ﺍﻟﺪﺥ - ﻗﹶﺎﻝﹶ ﻟﹶﻪ ﺍﻟﻨﺒِﻲ
r
ﺍﺧﺴﺄﹾ ،ﻓﹶﻠﹶﻦ ﺗﻌﺪﻭ ﻗﹶﺪﺭﻙ ﻳﻌﻨِﻲ:
ﺇِﻧﻤﺎ ﺃﹶﻧﺖ ﻛﹶﺎﻫِﻦ .(٤) {ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﻟِﻠﻨﺒِﻲ r ﻳﺄﹾﺗِﻴﻨِﻲ ﺻﺎﺩِﻕ ﻭﻛﹶﺎﺫِﺏ .ﻭﻗﹶﺎﻝﹶ :ﺃﹶﺭﻯ ﻋﺮﺷﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ،ﻭﺫﹶﻟِﻚ ﻫﻮ ﻋﺮﺵ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﻭﺑﻴﻦ ﺃﹶﻥﱠ ﺍﻟﺸﻌﺮﺍﺀَ ﻳﺘﺒِﻌﻬﻢ ﺍﻟﹾﻐﺎﻭﻭﻥﹶ ،ﻭﺍﻟﹾﻐﺎﻭِﻱ :ﺍﻟﱠﺬِﻱ ﻳﺘﺒِﻊ ﻫﻮﺍﻩ ﻭﺷﻬﻮﺗﻪ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﻣﻀِﺮﺍ ﻟﹶﻪ ﻓِﻲ ﺍﻟﹾﻌﺎﻗِﺒﺔِ. ﻓﹶﻤﻦ ﻋﺮﻑ ﺍﻟﺮﺳﻮﻝﹶ ﻭﺻِﺪﻗﹶﻪ ﻭﻭﻓﹶﺎﺀَﻩ ﻭﻣﻄﹶﺎﺑﻘﹶﺔﹶ ﻗﹶﻮﻟِﻪِ ﻟِﻌﻤﻠِﻪِ ) - (٥ﻋﻠِﻢ ﻋِﻠﹾﻤﺎ ﻳﻘِﻴﻨﺎ ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﺑِﺸﺎﻋِﺮٍ ﻭﻟﹶﺎ ﻛﹶﺎﻫِﻦٍ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ ) ، (٥٧٤٣ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (٢٦٠٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ) ، (١٩٧١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٤٩٨٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٤٦ﺃﲪﺪ ) ، (٤٠٥/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧١٥ ) (2ﺍﻟﺰﻳﺎﺩﺗﺎﻥ ﺛﺎﺑﺘﺘﺎﻥ ، ٢٨٩ : ٢ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ )ﻭﻻ ﻳﺰﺍﻝ( ﰲ ﺍﳌﻮﺿﻌﲔ ،ﻭﺃﺛﺒﺘﻨﺎ ﻣﺎ ﰲ ﻣﺴﻠﻢ ﺃﻳﻀﺎ ،ﻷﻥ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﻧﻘﻠﻬﺎ ﺍﳌﺆﻟﻒ ﺃﻗﺮﺏ ﺍﻷﻟﻔﺎﻅ ﺇﱃ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ ،ﻣﻦ ﻃﺮﻳﻖ ﻭﻛﻴﻊ ﻭﺃﰊ ﻣﻌﺎﻭﻳﺔ ،ﻛﻼﳘﺎ ﻋﻦ ﺍﻷﻋﻤﺶ . ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺃﲪﺪ ، ٤١٠٨ :ﻋﻦ ﻭﻛﻴﻊ ﻭﺃﰊ ﻣﻌﺎﻭﻳﺔ ،ﺑﻨﺤﻮﻩ .ﻭﻗﺪ ﺗﺴﺎﻫﻞ ﺍﳌﺆﻟﻒ ﰲ ﻧﺴﺒﺔ ﺍﳊﺪﻳﺚ ﺬﺍ ﺍﻟﻠﻔﻆ ﻟﻠﺼﺤﻴﺤﲔ .ﻷﻥ ﺍﻟﺒﺨﺎﺭﻱ ﺇﳕﺎ ﺭﻭﻯ ﺑﻌﻀﻪ ﺑﻨﺤﻮ ﻣﻌﻨﺎﻩ ﳐﺘﺼﺮﺍ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ .ﻭﻟﻌﻠﻪ ﺗﺒﻊ ﰲ ﺫﻟﻚ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ، ٢٧ -٢٦ : ٤ﻓﻘﺪ ﺗﺴﺎﻫﻞ ﺃﻳﻀﺎ ﻭﻧﺴﺒﻪ ﻟﻠﺒﺨﺎﺭﻱ .ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ : ١٠ . ٤٢٣ -٤٢٢ ) (3ﺳﻮﺭﺓﹸ ﺍﻟﺸﻌﺮﺍﺀِ ﺍﻟﹾﺂﻳﺎﺕ . ٢٢٦-٢٢١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٢٨٩ﻣﺴﻠﻢ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ) ، (٢٩٣١ﺃﲪﺪ ). (١٤٩/٢ ) (5ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﻟﻌﻠﻤﻪ ( ﻭﻫﻮ ﺧﻄﺄ . ١١٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﻨﺎﺱ ﻳﻤﻴﺰﻭﻥﹶ ﺑﻴﻦ ﺍﻟﺼﺎﺩِﻕِ ﻭﺍﻟﹾﻜﹶﺎﺫِﺏِ ﺑِﺄﹶﻧﻮﺍﻉٍ ﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ،ﺣﺘﻰ ﻓِﻲ ﺍﻟﹾﻤﺪﻋِﻲ ﻟِﻠﺼﻨﺎﻋﺎﺕِ ﻭﺍﻟﹾﻤﻘﹶﺎﻟﹶﺎﺕِ ،ﻛﹶﻤﻦ ﻳﺪﻋِﻲ ﺍﻟﹾﻔِﻠﹶﺎﺣﺔﹶ ﻭﺍﻟﻨﺴﺎﺟﺔﹶ ﻭﺍﻟﹾﻜِﺘﺎﺑﺔﹶ ،ﻭﻋِﻠﹾﻢ ﺍﻟﻨﺤﻮِ ﻭﺍﻟﻄﱢﺐ ﻭﺍﻟﹾﻔِﻘﹾﻪِ ﻭﻏﹶﻴﺮ ﺫﹶﻟِﻚ.
] ﻗﹶﺪ ﻳﻘﹾﺘﺮِﻥﹸ ﺑِﺨﺒﺮِ ﺍﻟﹾﻮﺍﺣِﺪِ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ ﻣﺎ ﻳﺤﺼﻞﹸ ﻣﻌﻪ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﻀﺮﻭﺭِﻱ[
ﻭﺍﻟﻨﺒﻮﺓﹸ ﻣﺸﺘﻤِﻠﹶﺔﹲ ﻋﻠﹶﻰ ﻋﻠﹸﻮﻡٍ ﻭﺃﹶﻋﻤﺎﻝٍ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺘﺼِﻒ ﺍﻟﺮﺳﻮﻝﹸ ﺑِﻬﺎ ،ﻭﻫِﻲ ﺃﹶﺷﺮﻑ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﻭﺃﹶﺷﺮﻑ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ .ﻓﹶﻜﹶﻴﻒ ﻳﺸﺘﺒِﻪ ﺍﻟﺼﺎﺩِﻕ ﻓِﻴﻬﺎ ﺑِﺎﻟﹾﻜﹶﺎﺫِﺏِ؟ ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺤﻘﱢﻘِﲔ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺧﺒﺮ ﺍﻟﹾﻮﺍﺣِﺪِ ﻭﺍﻟِﺎﺛﹾﻨﻴﻦِ ﻭﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ :ﻗﹶﺪ ﻳﻘﹾﺘﺮِﻥﹸ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ ﻣﺎ ﻳﺤﺼﻞﹸ ﻣﻌﻪ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﻀﺮﻭﺭِﻱ ،ﻛﹶﻤﺎ ﻳﻌﺮِﻑ ﺍﻟﺮﺟﻞﹸ ﺭِﺿﻰ ﺍﻟﺮﺟﻞِ ﻭﺣﺒﻪ ﻭﺑﻐﻀﻪ ﻭﻓﹶﺮﺣﻪ ﻭﺣﺰﻧﻪ ﻭﻏﹶﻴﺮ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ،ﺑِﺄﹸﻣﻮﺭٍ ﺗﻈﹾﻬﺮ ﻋﻠﹶﻰ ﻭﺟﻬِﻪِ ،ﻗﹶﺪ ﻟﹶﺎ ﻳﻤﻜِﻦ ﺍﻟﺘﻌﺒِﲑ ﻋﻨﻬﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : óOßg»yJ‹Å¡Î0 OßgtGøùt•yèn=sù
{4
)(١
ﺛﹸﻢ ﻗﹶﺎﻝﹶ} :
ÉAöqs)ø9$# Ç`óss9 ’Îû óOßg¨YsùÌ•÷ètGs9ur
óOßgs3»oY÷ƒu‘V{ âä!$t±nS öqs9ur
.(٢) {4ﻭﻗﹶﺪ ﻗِﻴﻞﹶ :ﻣﺎ
ﺃﹶﺳﺮ ﺃﹶﺣﺪ ﺳﺮِﻳﺮﺓﹰ ﺇِﻟﱠﺎ ﺃﹶﻇﹾﻬﺮﻫﺎ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺻﻔﹶﺤﺎﺕِ ﻭﺟﻬِﻪِ ﻭﻓﹶﻠﹶﺘﺎﺕِ ﻟِﺴﺎﻧِﻪِ.
ﺨﺒِﺮِ ﺑِﻤﺎ ﻳﻘﹾﺘﺮِﻥﹸ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ [ ] ﻳﻌﻠﹶﻢ ﺻِﺪﻕ ﺍﻟﹾﻤ
ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺻِﺪﻕ ﺍﻟﹾﻤﺨﺒِﺮِ ﻭﻛﹶﺬِﺑﻪ ﻳﻌﻠﹶﻢ ﺑِﻤﺎ ﻳﻘﹾﺘﺮِﻥﹸ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ ،ﻓﹶﻜﹶﻴﻒ ﺑِﺪﻋﻮﻯ ﺍﻟﹾﻤﺪﻋِﻲ ﺃﹶﻧﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ،ﻛﹶﻴﻒ ﻳﺨﻔﹶﻰ ﺻِﺪﻕ ﻫﺬﹶﺍ ﻣِﻦ ﻛﹶﺬِﺑِﻪِ؟ ﻭﻛﹶﻴﻒ ﻟﹶﺎ ﻳﺘﻤﻴﺰ ﺍﻟﺼﺎﺩِﻕ ﻓِﻲ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﻜﹶﺎﺫِﺏِ ﺑِﻮﺟﻮﻩٍ ﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ؟ ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻤﺎ ﻛﹶﺎﻧﺖ ﺧﺪِﳚﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﻌﻠﹶﻢ ﻣِﻦ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﺍﻟﺼﺎﺩِﻕ ﺍﻟﹾﺒﺎﺭ ،ﻗﹶﺎﻝﹶ ﻟﹶﻬﺎ ﻟﹶﻤﺎ ﺟﺎﺀَﻩ ﺍﻟﹾﻮﺣﻲ} :ﺇِﻧﻲ ﻗﹶﺪ ﺧﺸِﻴﺖ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻲ ) (٣ﻓﹶﻘﹶﺎﻟﹶﺖ :ﻛﹶﻠﱠﺎ -ﻭﺍﻟﻠﱠﻪِ ﻟﹶﺎ ﻳﺨﺰِﻳﻚ ﺍﻟﻠﱠﻪ، ﺇِﻧﻚ ﻟﹶﺘﺼِﻞﹸ ﺍﻟﺮﺣِﻢ ،ﻭﺗﺼﺪﻕ ﺍﻟﹾﺤﺪِﻳﺚﹶ ،ﻭﺗﺤﻤِﻞﹸ ﺍﻟﹾﻜﹶﻞﱠ ،ﻭﺗﻘِﺮﻱ ﺍﻟﻀﻴﻒ ،ﻭﺗﻜﹾﺴِﺐ ﺍﻟﹾﻤﻌﺪﻭﻡ، ) (1ﺳﻮﺭﺓﹸ ﻣﺤﻤﺪٍ ﺁﻳﺔ . ٣٠ ) (2ﺳﻮﺭﺓ ﳏﻤﺪ ﺁﻳﺔ . ٣٠ : ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻋﻠﻰ ﻋﻘﻠﻲ " ! ﻭﻫﻮ ﺧﻄﺄ ﻓﺎﺣﺶ ،ﻟﻌﻠﻪ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ،ﺑﻞ ﻫﻮ ﻛﻼﻡ ﻏﲑ ﻣﻌﻘﻮﻝ ،ﻭﺣﺎﺷﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﻳﻘﻮﻝ ﻫﺬﺍ .ﺑﻞ ﺇﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺴﺮ ﺧﺸﻴﺘﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﺑﺄﻧﻪ ﺧﺸﻲ ﺍﳉﻨﻮﻥ ! ﻭﺍﺳﺘﻨﻜﺮﻩ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ، ٢٣ : ١ﻗﺎﻝ ﻭﺃﺑﻄﻠﻪ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ،ﻭﺣﻖ ﻟﻪ ﺃﻥ ﻳﺒﻄﻞ " . ١١٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺗﻌِﲔ ﻋﻠﹶﻰ ﻧﻮﺍﺋِﺐِ ﺍﻟﹾﺤﻖ . {ﻓﹶﻬﻮ ﻟﹶﻢ ﻳﺨﻒ ﻣِﻦ ﺗﻌﻤﺪِ ﺍﻟﹾﻜﹶﺬِﺏِ ،ﻓﹶﻬﻮ ﻳﻌﻠﹶﻢ ﻣِﻦ ﻧﻔﹾﺴِﻪِ rﺃﹶﻧﻪ ﻟﹶﻢ ﻳﻜﹾﺬِﺏ ،ﻭﺇِﻧﻤﺎ ﺧﺎﻑ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺪ ﻋﺮﺽ ﻟﹶﻪ ﻋﺎﺭِﺽ ﺳﻮﺀٍ ،ﻭﻫﻮ ﺍﻟﹾﻤﻘﹶﺎﻡ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻓﹶﺬﹶﻛﹶﺮﺕ ﺧﺪِﳚﺔﹸ ﻣﺎ ﻳﻨﻔِﻲ ﻫﺬﹶﺍ ،ﻭﻫﻮ ﻣﺎ ﻛﹶﺎﻥﹶ ﻣﺠﺒﻮﻟﹰﺎ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﻣﻜﹶﺎﺭِﻡِ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ﻭﻣﺤﺎﺳِﻦِ ﺍﻟﺸﻴﻢِ ،ﻭﻗﹶﺪ ﻋﻠِﻢ ﻣِﻦ ﺳﻨﺔِ ﺍﻟﻠﱠﻪِ ﺃﹶﻥﱠ ﻣﻦ ﺟﺒﻠﹶﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ﺍﻟﹾﻤﺤﻤﻮﺩﺓِ ﻭﻧﺰﻫﻪ ﻋﻦِ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ﺍﻟﹾﻤﺬﹾﻣﻮﻣﺔِ :ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﻳﺨﺰِﻳﻪِ. ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺠﺎﺷِﻲ ﻟﹶﻤﺎ ﺍﺳﺘﺨﺒﺮﻫﻢ ﻋﻤﺎ ﻳﺨﺒِﺮ ﺑِﻪِ ﻭﺍﺳﺘﻘﹾﺮﺃﹶﻫﻢ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻓﹶﻘﹶﺮﺅﻭﺍ ﻋﻠﹶﻴﻪِ :ﺇِﻥﱠ ﻫﺬﹶﺍ ﻭﺍﻟﱠﺬِﻱ ﺟﺎﺀَ ﺑِﻪِ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻟﹶﻴﺨﺮﺝ ﻣِﻦ ﻣِﺸﻜﹶﺎﺓٍ ﻭﺍﺣِﺪﺓٍ .ﻭﻛﹶﺬﹶﻟِﻚ ﻭﺭﻗﹶﺔﹸ ﺍﺑﻦ ﻧﻮﻓﹶﻞٍ ،ﻟﹶﻤﺎ ﺃﹶﺧﺒﺮﻩ ﺍﻟﻨﺒِﻲ r ﺑِﻤﺎ ﺭﺁﻩ ،ﻭﻛﹶﺎﻥﹶ ﻭﺭﻗﹶﺔﹸ ﻗﹶﺪ ﺗﻨﺼﺮ ،ﻭﻛﹶﺎﻥﹶ ﻳﻜﹾﺘﺐ ﺍﻟﹾﺈِﻧﺠِﻴﻞﹶ ﺑِﺎﻟﹾﻌﺮﺑِﻴﺔِ، ﻓﹶﻘﹶﺎﻟﹶﺖ ﻟﹶﻪ ﺧﺪِﳚﺔﹸ :ﺃﹶﻱ ﻋﻢ ،ﺍﺳﻤﻊ ﻣِﻦِ ﺍﺑﻦِ ﺃﹶﺧِﻴﻚ ﻣﺎ ﻳﻘﹸﻮﻝﹸ ،ﻓﹶﺄﹶﺧﺒﺮﻩ ﺍﻟﻨﺒِﻲ r ﺑِﻤﺎ ﺭﺃﹶﻯ ﻓﹶﻘﹶﺎﻝﹶ: ﻫﺬﹶﺍ ﻫﻮ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻥﹶ ﻳﺄﹾﺗِﻲ ﻣﻮﺳﻰ. ﻭﻛﹶﺬﹶﻟِﻚ ﻫِﺮﻗﹾﻞﹸ ﻣﻠِﻚ ﺍﻟﺮﻭﻡِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺒِﻲ r ﻟﹶﻤﺎ ﻛﹶﺘﺐ ﺇِﻟﹶﻴﻪِ ﻛِﺘﺎﺑﺎ ﻳﺪﻋﻮﻩ ﻓِﻴﻪِ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ، ﻃﹶﻠﹶﺐ ﻣﻦ ﻛﹶﺎﻥﹶ ﻫﻨﺎﻙ ﻣِﻦ ﺍﻟﹾﻌﺮﺏِ ،ﻭﻛﹶﺎﻥﹶ ﺃﹶﺑﻮ ﺳﻔﹾﻴﺎﻥﹶ ﻗﹶﺪ ﻗﹶﺪِﻡ ﻓِﻲ ﻃﹶﺎﺋِﻔﹶﺔٍ ﻣِﻦ ﻗﹸﺮﻳﺶٍ ﻓِﻲ ﺗِﺠﺎﺭﺓٍ ﺇِﻟﹶﻰ ﺍﻟﺸﺎﻡِ ،ﻭﺳﺄﹶﻟﹶﻬﻢ ﻋﻦ ﺃﹶﺣﻮﺍﻝِ ﺍﻟﻨﺒِﻲ
r
ﻓﹶﺴﺄﹶﻝﹶ ﺃﹶﺑﺎ ﺳﻔﹾﻴﺎﻥﹶ ،ﻭﺃﹶﻣﺮ ﺍﻟﹾﺒﺎﻗِﲔ ﺇِﻥﹾ ﻛﹶﺬﹶﺏ ﺃﹶﻥﹾ
ﻳﻜﹶﺬﱢﺑﻮﻩ ،ﻓﹶﺼﺎﺭﻭﺍ ﺑِﺴﻜﹸﻮﺗِﻬِﻢ ﻣﻮﺍﻓِﻘِﲔ ﻟﹶﻪ ﻓِﻲ ﺍﻟﹾﺄﹶﺧﺒﺎﺭِ ،ﺳﺄﹶﻟﹶﻬﻢ :ﻫﻞﹾ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺁﺑﺎﺋِﻪِ ﻣِﻦ ﻣﻠِﻚٍ؟ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ،ﻗﹶﺎﻝﹶ :ﻫﻞﹾ ﻗﹶﺎﻝﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹶ ﺃﹶﺣﺪ ﻗﹶﺒﻠﹶﻪ؟ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ،ﻭﺳﺄﹶﻟﹶﻬﻢ :ﺃﹶﻫﻮ ﺫﹸﻭ ﻧﺴﺐٍ ﻓِﻴﻜﹸﻢ؟ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻧﻌﻢ ،ﻭﺳﺄﹶﻟﹶﻬﻢ :ﻫﻞﹾ ﻛﹸﻨﺘﻢ ﺗﺘﻬِﻤﻮﻧﻪ ﺑِﺎﻟﹾﻜﹶﺬِﺏِ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﻣﺎ ﻗﹶﺎﻝﹶ؟ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ،ﻣﺎ ﺟﺮﺑﻨﺎ ﻋﻠﹶﻴﻪِ ﻛﹶﺬِﺑﺎ ،ﻭﺳﺄﹶﻟﹶﻬﻢ :ﻫﻞِ ﺍﺗﺒﻌﻪ ﺿﻌﻔﹶﺎﺀُ ﺍﻟﻨﺎﺱِ ﺃﹶﻡ ﺃﹶﺷﺮﺍﻓﹸﻬﻢ؟ ﻓﹶﺬﹶﻛﹶﺮﻭﺍ ﺃﹶﻥﱠ ﺍﻟﻀﻌﻔﹶﺎﺀَ ﺍﺗﺒﻌﻮﻩ؟ ﻭﺳﺄﹶﻟﹶﻬﻢ :ﻫﻞﹾ ﻳﺰِﻳﺪﻭﻥﹶ ﺃﹶﻡ ﻳﻨﻘﹸﺼﻮﻥﹶ؟ ﻓﹶﺬﹶﻛﹶﺮﻭﺍ ﺃﹶﻧﻬﻢ ﻳﺰِﻳﺪﻭﻥﹶ ،ﻭﺳﺄﹶﻟﹶﻬﻢ :ﻫﻞﹾ ﻳﺮﺟِﻊ ﺃﹶﺣﺪ ﻣِﻨﻬﻢ ﻋﻦ ﺩِﻳﻨِﻪِ ﺳﺨﻄﹶﺔﹰ ﻟﹶﻪ ﺑﻌﺪ ﺃﹶﻥﹾ ﻳﺪﺧﻞﹶ ﻓِﻴﻪِ؟ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ،ﻭﺳﺄﹶﻟﹶﻬﻢ :ﻫﻞﹾ ﻗﹶﺎﺗﻠﹾﺘﻤﻮﻩ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻧﻌﻢ، ﻭﺳﺄﹶﻟﹶﻬﻢ ﻋﻦِ ﺍﻟﹾﺤﺮﺏِ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ؟ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻳﺪﺍﻝﹸ ﻋﻠﹶﻴﻨﺎ ﻣﺮﺓﹰ ﻭﻧﺪﺍﻝﹸ ﻋﻠﹶﻴﻪِ ﺃﹸﺧﺮﻯ ،ﻭﺳﺄﹶﻟﹶﻬﻢ :ﻫﻞﹾ ﻳﻐﺪِﺭ؟ ﻓﹶﺬﹶﻛﹶﺮﻭﺍ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻐﺪِﺭ ،ﻭﺳﺄﹶﻟﹶﻬﻢ :ﺑِﻤﺎﺫﹶﺍ ﻳﺄﹾﻣﺮﻛﹸﻢ؟ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻳﺄﹾﻣﺮﻧﺎ ﺃﹶﻥﹾ ﻧﻌﺒﺪ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﻟﹶﺎ ﻧﺸﺮِﻙ ﺑِﻪِ ﺷﻴﺌﹰﺎ ،ﻭﻳﻨﻬﺎﻧﺎ ﻋﻤﺎ ﻛﹶﺎﻥﹶ ﻳﻌﺒﺪ ﺁﺑﺎﺅﻧﺎ ،ﻭﻳﺄﹾﻣﺮﻧﺎ ﺑِﺎﻟﺼﻠﹶﺎﺓِ ﻭﺍﻟﺼﺪﻕِ ﻭﺍﻟﹾﻌﻔﹶﺎﻑِ ﻭﺍﻟﺼﻠﹶﺔِ. ﻭﻫﺬِﻩِ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﻋﺸﺮِ ﻣﺴﺎﺋِﻞﹶ ،ﺛﹸﻢ ﺑﻴﻦ ﻟﹶﻬﻢ ﻣﺎ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺳﺄﹶﻟﹾﺘﻜﹸﻢ ١١٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻫﻞﹾ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺁﺑﺎﺋِﻪِ ﻣِﻦ ﻣﻠِﻚٍ؟ ﻓﹶﻘﹸﻠﹾﺘﻢ :ﻟﹶﺎ ،ﻗﹸﻠﹾﺖ :ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺁﺑﺎﺋِﻪِ ﻣِﻦ ﻣﻠِﻚٍ ﻟﹶﻘﹸﻠﹾﺖ :ﺭﺟﻞﹲ ﻳﻄﹾﻠﹸﺐ ﻣﻠﹾﻚ ﺃﹶﺑِﻴﻪِ ،ﻭﺳﺄﹶﻟﹾﺘﻜﹸﻢ ﻫﻞﹾ ﻗﹶﺎﻝﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻓِﻴﻜﹸﻢ ﺃﹶﺣﺪ ﻗﹶﺒﻠﹶﻪ؟ ﻓﹶﻘﹸﻠﹾﺘﻢ :ﻟﹶﺎ ،ﻓﹶﻘﹸﻠﹾﺖ :ﻟﹶﻮ ﻗﹶﺎﻝﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹶ ﺃﹶﺣﺪ ﻗﹶﺒﻠﹶﻪ ﻟﹶﻘﹸﻠﹾﺖ :ﺭﺟﻞﹲ ﺍﺋﹾﺘﻢ ﺑِﻘﹶﻮﻝٍ ﻗِﻴﻞﹶ ﻗﹶﺒﻠﹶﻪ ،ﻭﺳﺄﹶﻟﹾﺘﻜﹸﻢ ﻫﻞﹾ ﻛﹸﻨﺘﻢ ﺗﺘﻬِﻤﻮﻧﻪ ﺑِﺎﻟﹾﻜﹶﺬِﺏِ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﻣﺎ ﻗﹶﺎﻝﹶ؟ ﻓﹶﻘﹸﻠﹾﺘﻢ :ﻟﹶﺎ ،ﻓﹶﻘﹸﻠﹾﺖ :ﻗﹶﺪ ﻋﻠِﻤﺖ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟِﻴﺪﻉ ﺍﻟﹾﻜﹶﺬِﺏ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﺛﹸﻢ ﻳﺬﹾﻫﺐ ﻓﹶﻴﻜﹾﺬِﺏ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻭﺳﺄﹶﻟﹾﺘﻜﹸﻢ ﺃﹶﺿﻌﻔﹶﺎﺀُ ﺍﻟﻨﺎﺱِ ﻳﺘﺒﻌﻮﻧﻪ ﺃﹶﻡ ﺃﹶﺷﺮﺍﻓﹸﻬﻢ؟ ﻓﹶﻘﹸﻠﹾﺘﻢ: ﺿﻌﻔﹶﺎﺅﻫﻢ ﻭﻫﻢ ﺃﹶﺗﺒﺎﻉ ﺍﻟﺮﺳﻞِ ،ﻳﻌﻨِﻲ ﻓِﻲ ﺃﹶﻭﻝِ ﺃﹶﻣﺮِﻫِﻢ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﻭﺳﺄﹶﻟﹾﺘﻜﹸﻢ ﻫﻞﹾ ﻳﺰِﻳﺪﻭﻥﹶ ﺃﹶﻡ ﻳﻨﻘﹸﺼﻮﻥﹶ؟ ﻓﹶﻘﹸﻠﹾﺘﻢ ،ﺑﻞﹾ ﻳﺰِﻳﺪﻭﻥﹶ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺣﺘﻰ ﻳﺘِﻢ ،ﻭﺳﺄﹶﻟﹾﺘﻜﹸﻢ ﻫﻞﹾ ﻳﺮﺗﺪ ﺃﹶﺣﺪ ﻣِﻨﻬﻢ ﻋﻦ ﺩِﻳﻨِﻪِ ﺳﺨﻄﹶﺔﹰ ﻟﹶﻪ ﺑﻌﺪ ﺃﹶﻥﹾ ﻳﺪﺧﻞﹶ ﻓِﻴﻪِ؟ ﻓﹶﻘﹸﻠﹾﺘﻢ :ﻟﹶﺎ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺈِﳝﺎﻥﹸ ،ﺇِﺫﹶﺍ ﺧﺎﻟﹶﻄﹶﺖ ﺑﺸﺎﺷﺘﺔﹸ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ ﻟﹶﺎ ﻳﺴﺨﻄﹸﻪ ﺃﹶﺣﺪ. ﻭﻫﺬﹶﺍ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﻋﻠﹶﺎﻣﺎﺕِ ﺍﻟﺼﺪﻕِ ﻭﺍﻟﹾﺤﻖ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻜﹶﺬِﺏ ﻭﺍﻟﹾﺒﺎﻃِﻞﹶ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻨﻜﹶﺸِﻒ ﻓِﻲ ﺁﺧِﺮِ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻓﹶﻴﺮﺟِﻊ ﻋﻨﻪ ﺃﹶﺻﺤﺎﺑﻪ ،ﻭﻳﻤﺘﻨِﻊ ﻋﻨﻪ ﻣﻦ ﻟﹶﻢ ﻳﺪﺧﻞﹾ ﻓِﻴﻪِ ،ﻭﺍﻟﹾﻜﹶﺬِﺏ ﻟﹶﺎ ﻳﺮﻭﺝ ﺇِﻟﱠﺎ ﻗﹶﻠِﻴﻠﹰﺎ ﺛﹸﻢ ﻳﻨﻜﹶﺸِﻒ. ﻭﺳﺄﹶﻟﹾﺘﻜﹸﻢ ﻛﹶﻴﻒ ﺍﻟﹾﺤﺮﺏ ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻨﻪ؟ ﻓﹶﻘﹸﻠﹾﺘﻢ :ﺇِﻧﻬﺎ ﺩﻭﻝﹲ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺮﺳﻞﹸ ﺗﺒﺘﻠﹶﻰ ﻭﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﻌﺎﻗِﺒﺔﹸ ﻟﹶﻬﺎ ،ﻗﹶﺎﻝﹶ :ﻭﺳﺄﹶﻟﹾﺘﻜﹸﻢ ﻫﻞﹾ ﻳﻐﺪِﺭ؟ ﻓﹶﻘﹸﻠﹾﺘﻢ :ﻟﹶﺎ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺮﺳﻞﹸ ﻟﹶﺎ ﺗﻐﺪِﺭ ،ﻭﻫﻮ ﻟِﻤﺎ ﻛﹶﺎﻥﹶ ﻋِﻨﺪﻩ ﻣِﻦ ﻋِﻠﹾﻤِﻪِ ﺑِﻌﺎﺩﺓِ ﺍﻟﺮﺳﻞِ ﻭﺳﻨﺔِ ﺍﻟﻠﱠﻪِ ﻓِﻴﻬِﻢ ﺃﹶﻧﻪ ﺗﺎﺭﺓﹰ ﻳﻨﺼﺮﻫﻢ ﻭﺗﺎﺭﺓﹰ ﻳﺒﺘﻠِﻴﻬِﻢ ﻭﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﻐﺪِﺭﻭﻥﹶ -ﻋﻠِﻢ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﻋﻠﹶﺎﻣﺎﺕ ﺍﻟﺮﺳﻞِ ،ﻭﺃﹶﻥﱠ ﺳﻨﺔﹶ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻭﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺃﹶﻥﹾ ﻳﺒﺘﻠِﻴﻬﻢ ﺑِﺎﻟﺴﺮﺍﺀِ ﻭﺍﻟﻀﺮﺍﺀِ ،ﻟِﻴﻨﺎﻟﹸﻮﺍ ﺩﺭﺟﺔﹶ ﺍﻟﺸﻜﹾﺮِ ﻭﺍﻟﺼﺒﺮِ. ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﻭﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ ﺑِﻴﺪِﻩِ ،ﻟﹶﺎ ﻳﻘﹾﻀِﻲ ﺍﻟﻠﱠﻪ ﻟِﻠﹾﻤﺆﻣِﻦِ ﻗﹶﻀﺎﺀً ﺇِﻟﱠﺎ ﻛﹶﺎﻥﹶ ﺧﻴﺮﺍ ﻟﹶﻪ ،ﻭﻟﹶﻴﺲ ﺫﹶﻟِﻚ ﻟِﺄﹶﺣﺪٍ ﺇِﻟﱠﺎ ﻟِﻠﹾﻤﺆﻣِﻦِ ،ﺇِﻥﹾ ﺃﹶﺻﺎﺑﺘﻪ ﺳﺮﺍﺀُ ﺷﻜﹶﺮ ،ﻓﹶﻜﹶﺎﻥﹶ ﺧﻴﺮﺍ ﻟﹶﻪ ،ﻭﺇِﻥﹾ ﺃﹶﺻﺎﺑﺘﻪ ﺿﺮﺍﺀُ ﺻﺒﺮ ،ﻓﹶﻜﹶﺎﻥﹶ ﺧﻴﺮﺍ ﻟﹶﻪ.(١) {
) (1ﻣﺴﻠﻢ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ) ، (٢٩٩٩ﺃﲪﺪ ) ، (٣٣٢/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٧٧ ١١٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺪ ﺑﻴﻦ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣﺎ ﻓِﻲ ﺇِﺩﺍﻟﹶﺔِ ﺍﻟﹾﻌﺪﻭ ﻋﻠﹶﻴﻬِﻢ ﻳﻮﻡ ﺃﹸﺣﺪٍ ﻣِﻦ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻓﹶﻘﹶﺎﻝﹶ: (١) {ÇÊÌÒÈﺍﻟﹾﺂﻳﺎﺕِ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
}
tûüÏZÏB÷s•B OçGYä. bÎ) tböqn=ôãF{$# ãNçFRr&ur (#qçRt“øtrB Ÿwur (#qãZÎgs? Ÿwur
}
tbqãZtFøÿムŸw öNèdur $¨YtB#uä (#þqä9qà)tƒ br& (#þqä.uŽøIムbr& â¨$¨Z9$# |=Å¡ymr& ÇÊÈ $O!9#
{ÇËÈ
)(٢
ﺍﻟﹾﺂﻳﺎﺕِ.
ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺪﺍﻟﱠﺔِ ﻋﻠﹶﻰ ﺳﻨﺘِﻪِ ﻓِﻲ ﺧﻠﹾﻘِﻪِ ﻭﺣِﻜﹾﻤﺘِﻪِ ﺍﻟﱠﺘِﻲ ﺑﻬﺮﺕِ ﺍﻟﹾﻌﻘﹸﻮﻝﹶ. ﻗﹶﺎﻝﹶ :ﻭﺳﺄﹶﻟﹾﺘﻜﹸﻢ ﻋﻤﺎ ﻳﺄﹾﻣﺮ ﺑِﻪِ؟ ﻓﹶﺬﹶﻛﹶﺮﺗﻢ ﺃﹶﻧﻪ ﻳﺄﹾﻣﺮﻛﹸﻢ ﺃﹶﻥﹾ ﺗﻌﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻭﻟﹶﺎ ﺗﺸﺮِﻛﹸﻮﺍ ﺑِﻪِ ﺷﻴﺌﹰﺎ، ﻭﻳﺄﹾﻣﺮﻛﹸﻢ ﺑِﺎﻟﺼﻠﹶﺎﺓِ ﻭﺍﻟﺼﺪﻕِ ﻭﺍﻟﹾﻌﻔﹶﺎﻑِ ﻭﺍﻟﺼﻠﹶﺔِ ،ﻭﻳﻨﻬﺎﻛﹸﻢ ﻋﻤﺎ ﻛﹶﺎﻥﹶ ﻳﻌﺒﺪ ﺁﺑﺎﺅﻛﹸﻢ ،ﻭﻫﺬِﻩِ ﺻِﻔﹶﺔﹸ ﻧﺒِﻲ ،ﻭﻗﹶﺪ ﻛﹸﻨﺖ ﺃﹶﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻧﺒِﻴﺎ ﻳﺒﻌﺚﹸ ،ﻭﻟﹶﻢ ﺃﹶﻛﹸﻦ ﺃﹶﻇﹸﻨﻪ ﻣِﻨﻜﹸﻢ ،ﻭﻟﹶﻮﺩِﺩﺕ ﺃﹶﻧﻲ ﺃﹶﺧﻠﹸﺺ ﺇِﻟﹶﻴﻪِ ،ﻭﻟﹶﻮﻟﹶﺎ ﻣﺎ ﺃﹶﻧﺎ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﻤﻠﹾﻚِ ﻟﹶﺬﹶﻫﺒﺖ ﺇِﻟﹶﻴﻪِ ،ﻭﺇِﻥﹾ ﻳﻜﹸﻦ ﻣﺎ ﺗﻘﹸﻮﻝﹸ ﺣﻘﺎ ﻓﹶﺴﻴﻤﻠِﻚ ﻣﻮﺿِﻊ ﻗﹶﺪﻣﻲ ﻫﺎﺗﻴﻦِ. ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺨﺎﻃﹶﺐ ﺑِﺬﹶﻟِﻚ ﺃﹶﺑﻮ ﺳﻔﹾﻴﺎﻥﹶ ﺑﻦ ﺣﺮﺏٍ ،ﻭﻫﻮ ﺣِﻴﻨﺌِﺬٍ ﻛﹶﺎﻓِﺮ ﻣِﻦ ﺃﹶﺷﺪ ﺍﻟﻨﺎﺱِ ﺑﻐﻀﺎ ﻭﻋﺪﺍﻭﺓﹰ ﻟِﻠﻨﺒِﻲ r ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺳﻔﹾﻴﺎﻥﹶ ﺑﻦ ﺣﺮﺏٍ :ﻓﹶﻘﹸﻠﹾﺖ ﻟِﺄﹶﺻﺤﺎﺑِﻲ ﻭﻧﺤﻦ ﺧﺮﻭﺝ ،ﻟﹶﻘﹶﺪ ﺃﹶﻣِﺮ ﺃﹶﻣﺮ ﺍﺑﻦِ ﺃﹶﺑِﻲ ﻛﹶﺒﺸﺔﹶ ،ﺇِﻧﻪ ﻟﹶﻴﻌﻈﱢﻤﻪ ﻣﻠِﻚ ﺑﻨِﻲ ﺍﻟﹾﺄﹶﺻﻔﹶﺮِ ،ﻭﻣﺎ ﺯِﻟﹾﺖ ﻣﻮﻗِﻨﺎ ﺑِﺄﹶﻥﱠ ﺃﹶﻣﺮ ﺍﻟﻨﺒِﻲ
r
ﺳﻴﻈﹾﻬﺮ،
ﺣﺘﻰ ﺃﹶﺩﺧﻞﹶ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻭﺃﹶﻧﺎ ﻛﹶﺎﺭِﻩ. ﻭﻣِﻤﺎ ﻳﻨﺒﻐِﻲ ﺃﹶﻥﹾ ﻳﻌﺮﻑ :ﺃﹶﻥﱠ ﻣﺎ ﻳﺤﺼﻞﹸ ﻓِﻲ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﺑِﻤﺠﻤﻮﻉِ ﺃﹸﻣﻮﺭٍ ،ﻗﹶﺪ ﻟﹶﺎ ﻳﺴﺘﻘِﻞﱡ ﺑﻌﻀﻬﺎ ﺑِﻪِ ،ﺑﻞﹾ ﻣﺎ ﻳﺤﺼﻞﹸ ﻟِﻠﹾﺈِﻧﺴﺎﻥِ -ﻣِﻦ ﺷِﺒﻊٍ ﻭﺭِﻱ (٣) ﻭﺷﻜﹾﺮٍ ﻭﻓﹶﺮﺡٍ ﻭﻏﹶﻢ - ﻓﹶﺄﹸﻣﻮﺭ ﻣﺠﺘﻤِﻌﺔﹲ ،ﻟﹶﺎ ﻳﺤﺼﻞﹸ ﺑِﺒﻌﻀِﻬﺎ ،ﻟﹶﻜِﻦ ﺑِﺒﻌﻀِﻬﺎ ﻗﹶﺪ ﻳﺤﺼﻞﹸ ﺑﻌﺾ ﺍﻟﹾﺄﹶﻣﺮِ.
)(٤
) (1ﺳﻮﺭﺓﹸ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٣٩ ) (2ﺳﻮﺭﺓﹸ ﺍﻟﹾﻌﻨﻜﹶﺒﻮﺕِ ﺍﻵﻳﺘﺎﻥ . ٢-١ ) (3ﰲ ﺍﻷﺻﻞ ) :ﺷﻔﻴﻊ ﻭﻭﺯﻳﺮ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﻛﺬﻟﻚ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﰲ ﺍﳌﻄﺒﻮﻋﺔ! ﻭﱂ ﻧﺴﺘﻄﻊ ﺗﺼﺤﻴﺤﻬﺎ . ١١٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺨﺒﺮٍ ﻣِﻦ ﺍﻟﹾﺄﹶﺧﺒﺎﺭِ ،ﻓﹶﺈِﻥﱠ ﺧﺒﺮ ﺍﻟﹾﻮﺍﺣِﺪِ ﻳﺤﺼﻞﹸ ﻟِﻠﹾﻘﹶﻠﹾﺐِ ﻧﻮﻉ ﻇﹶﻦ ،ﺛﹸﻢ ﺍﻟﹾﺂﺧﺮ ﻳﻘﹶﻮﻳﻪِ ،ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻳﻨﺘﻬِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﺣﺘﻰ ﻳﺘﺰﺍﻳﺪ ﻭﻳﻘﹾﻮﻯ .ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹸ ﻋﻠﹶﻰ ﺍﻟﺼﺪﻕِ ﻭﺍﻟﹾﻜﹶﺬِﺏِ ﻭﻧﺤﻮ ﺫﹶﻟِﻚ. ﻭﺃﹶﻳﻀﺎ :ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﹶﺑﻘﹶﻰ ﻓِﻲ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺍﻟﹾﺂﺛﹶﺎﺭ ﺍﻟﺪﺍﻟﱠﺔﹶ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﻌﻠﹶﻪ ﺑِﺄﹶﻧﺒِﻴﺎﺋِﻪِ ﻭﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻣِﻦ ﺍﻟﹾﻜﹶﺮﺍﻣﺔِ ،ﻭﻣﺎ ﻓﹶﻌﻠﹶﻪ ﺑِﻤﻜﹶﺬﱢﺑِﻴﻬِﻢ ﻣِﻦ ﺍﻟﹾﻌﻘﹸﻮﺑﺔِ ،ﻛﹶﺜﹸﺒﻮﺕِ ﺍﻟﻄﱡﻮﻓﹶﺎﻥِ ،ﻭﺇِﻏﹾﺮﺍﻕِ ﻓِﺮﻋﻮﻥﹶ ﻭﺟﻨﻮﺩِﻩِ ،ﻭﻟﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺳﺒﺤﺎﻧﻪ ﻗﹶﺼﺺ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻧﺒِﻴﺎ ﺑﻌﺪ ﻧﺒِﻲ ،ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﺸﻌﺮﺍﺀِ ،ﻛﹶﻘِﺼﺔِ ﻣﻮﺳﻰ ﻭﺇِﺑﺮﺍﻫِﻴﻢ ﻭﻧﻮﺡٍ ﻭﻣﻦ ﺑﻌﺪﻩ ،ﻳﻘﹸﻮﻝﹸ ﻓِﻲ ﺁﺧِﺮِ ﻛﹸﻞﱢ ﻗِﺼﺔٍ} : {ÇÊËËÈ ÞO‹Ïm§•9$# Ⓝ͖yêø9$# uqßgs9 y7-/u‘ ¨bÎ)ur ÇÊËÊÈ tûüÏZÏB÷s•B
)NèdçŽsYø.r& šc%Ÿ2 $tBur ( ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ
)(١
ﻭﺑِﺎﻟﹾﺠﻤﻠﹶﺔِ :ﻓﹶﺎﻟﹾﻌِﻠﹾﻢ ﺑِﺄﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺇِﻧﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ،ﻭﺃﹶﻥﱠ ﺃﹶﻗﹾﻮﺍﻣﺎ ﺍﺗﺒﻌﻮﻫﻢ، ﻭﺃﹶﻥﱠ ﺃﹶﻗﹾﻮﺍﻣﺎ ﺧﺎﻟﹶﻔﹸﻮﻫﻢ ،ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻧﺼﺮ ﺍﻟﺮﺳﻞﹶ ﻭﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﺟﻌﻞﹶ ﺍﻟﹾﻌﺎﻗِﺒﺔﹶ ﻟﹶﻬﻢ ،ﻭﻋﺎﻗﹶﺐ ﺃﹶﻋﺪﺍﺀَﻫﻢ :ﻫﻮ ﻣِﻦ ﺃﹶﻇﹾﻬﺮِ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟﹾﻤﺘﻮﺍﺗِﺮﺓِ ﻭﺃﹶﺟﻠﹶﺎﻫﺎ .ﻭﻧﻘﹾﻞﹸ ﺃﹶﺧﺒﺎﺭِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺃﹶﻇﹾﻬﺮ ﻭﺃﹶﻭﺿﺢ ﻣِﻦ ﻧﻘﹾﻞِ ﺃﹶﺧﺒﺎﺭِ ﻣﻦ ﻣﻀﻰ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻢِ ﻣِﻦ ﻣﻠﹸﻮﻙِ ﺍﻟﹾﻔﹸﺮﺱِ ﻭﻋﻠﹶﻤﺎﺀِ ﺍﻟﻄﱢﺐ ،ﻛﹶﺒﻘﹾﺮﺍﻁﹶ ﻭﺟﺎﻟِﻴﻨﻮﺱ ﻭﺑﻄﹾﻠﹶﻴﻤﻮﺱ ﻭﺳﻘﹾﺮﺍﻁﹶ ﻭﺃﹶﻓﹾﻠﹶﺎﻃﹸﻮﻥﹶ ﻭﺃﹶﺭِﺳﻄﹸﻮ ﻭﺃﹶﺗﺒﺎﻋِﻪِ. ﻭﻧﺤﻦ ﺍﻟﹾﻴﻮﻡ ﺇِﺫﹶﺍ ﻋﻠِﻤﻨﺎ ﺑِﺎﻟﺘﻮﺍﺗﺮِ ﻣِﻦ ﺃﹶﺣﻮﺍﻝِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻭﺃﹶﻭﻟِﻴﺎﺋِﻬِﻢ ﻭﺃﹶﻋﺪﺍﺋِﻬِﻢ - ﻋﻠِﻤﻨﺎ ﻳﻘِﻴﻨﺎ ﺃﹶﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﺻﺎﺩِﻗِﲔ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﻣِﻦ ﻭﺟﻮﻩٍ ﻣﺘﻌﺪﺩﺓٍ :ﻣِﻨﻬﺎ :ﺃﹶﻧﻬﻢ ﺃﹶﺧﺒﺮﻭﺍ ﺍﻟﹾﺄﹸﻣﻢ ﺑِﻤﺎ ﺳﻴﻜﹸﻮﻥﹸ ﻣِﻦِ ﺍﻧﺘِﺼﺎﺭِﻫِﻢ ﻭﺧِﺬﹾﻟﹶﺎﻥِ ﺃﹸﻭﻟﹶﺌِﻚ ﻭﺑﻘﹶﺎﺀِ ﺍﻟﹾﻌﺎﻗِﺒﺔِ ﻟﹶﻬﻢ .ﻭﻣِﻨﻬﺎ :ﻣﺎ ﺃﹶﺣﺪﺛﹶﻪ ﺍﻟﻠﱠﻪ ﻟﹶﻬﻢ ﻣِﻦ ﻧﺼﺮِﻫِﻢ ﻭﺇِﻫﻠﹶﺎﻙِ ﻋﺪﻭﻫِﻢ ،ﺇِﺫﹶﺍ ﻋﺮِﻑ ﺍﻟﹾﻮﺟﻪ ﺍﻟﱠﺬِﻱ ﺣﺼﻞﹶ ﻋﻠﹶﻴﻪِ - ،ﻛﹶﻐﺮﻕِ ﻓِﺮﻋﻮﻥﹶ ﻭﻏﹶﺮﻕِ ﻗﹶﻮﻡِ ﻧﻮﺡٍ ﻭﺑﻘِﻴﺔِ ﺃﹶﺣﻮﺍﻟِﻬِﻢ - ﻋﺮِﻑ ﺻِﺪﻕ ﺍﻟﺮﺳﻞِ. ﻭﻣِﻨﻬﺎ :ﺃﹶﻥﱠ ﻣﻦ ﻋﺮﻑ ﻣﺎ ﺟﺎﺀَﺕ ﺑِﻪِ ﺍﻟﺮﺳﻞﹸ ﻣِﻦ ﺍﻟﺸﺮﺍﺋِﻊِ ﻭﺗﻔﹶﺎﺻِﻴﻞِ ﺃﹶﺣﻮﺍﻟِﻬﺎ ،ﺗﺒﻴﻦ ﻟﹶﻪ ﺃﹶﻧﻬﻢ ﺃﹶﻋﻠﹶﻢ ﺍﻟﹾﺨﻠﹾﻖِ ،ﻭﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺤﺼﻞﹸ ﻣِﺜﹾﻞﹸ ﺫﹶﻟِﻚ ﻣِﻦ ﻛﹶﺬﱠﺍﺏٍ ﺟﺎﻫِﻞٍ ،ﻭﺃﹶﻥﱠ ﻓِﻴﻤﺎ ﺟﺎﺀُﻭﺍ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻤﺼﻠﹶﺤﺔِ
) (1ﺳﻮﺭﺓﹸ ﺍﻟﺸﻌﺮﺍﺀِ ﺍﻵﻳﺘﺎﻥ . ١٢٢-١٢١ ١١٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺮﺣﻤﺔِ ﻭﺍﻟﹾﻬﺪﻯ ﻭﺍﻟﹾﺨﻴﺮِ ﻭﺩﻟﹶﺎﻟﹶﺔِ ﺍﻟﹾﺨﻠﹾﻖِ ﻋﻠﹶﻰ ﻣﺎ ﻳﻨﻔﹶﻌﻬﻢ ﻭﻣﻨﻊِ ﻣﺎ ﻳﻀﺮﻫﻢ- ﻣﺎ ﻳﺒﻴﻦ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺼﺪﺭ ﺇِﻟﱠﺎ ﻋﻦ ﺭﺍﺣِﻢٍ ﺑﺮ ﻳﻘﹾﺼِﺪ ﻏﹶﺎﻳﺔﹶ ﺍﻟﹾﺨﻴﺮِ ﻭﺍﻟﹾﻤﻨﻔﹶﻌﺔِ ﻟِﻠﹾﺨﻠﹾﻖِ. ﻭﻟِﺬِﻛﹾﺮِ ﺩﻟﹶﺎﺋِﻞِ ﻧﺒﻮﺓِ ﻣﺤﻤﺪٍ rﻣِﻦ ﺍﻟﹾﻤﻌﺠِﺰﺍﺕِ ﻭﺑﺴﻄِﻬﺎ ﻣﻮﺿِﻊ ﺁﺧﺮ ،ﻭﻗﹶﺪ ﺃﹶﻓﹾﺮﺩﻫﺎ ﺍﻟﻨﺎﺱ ﺑِﻤﺼﻨﻔﹶﺎﺕٍ ،ﻛﹶﺎﻟﹾﺒﻴﻬﻘِﻲ ﻭﻏﹶﻴﺮِﻩِ.
] ﺇِﻧﻜﹶﺎﺭ ﺭِﺳﺎﻟﹶﺘِﻪِ rﻃﹶﻌﻦ ﻓِﻲ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ [
ﺑﻞﹾ ﺇِﻧﻜﹶﺎﺭ ﺭِﺳﺎﻟﹶﺘِﻪِ rﻃﹶﻌﻦ ﻓِﻲ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ ،ﻭﻧِﺴﺒﺘﻪ ﻟﹶﻪ ﺇِﻟﹶﻰ ﺍﻟﻈﱡﻠﹾﻢِ ﻭﺍﻟﺴﻔﹶﻪِ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﹶﻟِﻚ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ ،ﺑﻞﹾ ﺟﺤﺪ ﻟِﻠﺮﺏ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ﻭﺇِﻧﻜﹶﺎﺭ. ﻭﺑﻴﺎﻥﹸ ﺫﹶﻟِﻚ :ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻣﺤﻤﺪ ﻋِﻨﺪﻫﻢ ﻟﹶﻴﺲ ﺑِﻨﺒِﻲ ﺻﺎﺩِﻕٍ ،ﺑﻞﹾ ﻣﻠِﻚ ﻇﹶﺎﻟِﻢ ،ﻓﹶﻘﹶﺪ ﺗﻬﻴﺄﹶ ﻟﹶﻪ ﺃﹶﻥﹾ ﻳﻔﹾﺘﺮِﻱ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﻳﺘﻘﹶﻮﻝﹶ ﻋﻠﹶﻴﻪِ ،ﻭﻳﺴﺘﻤِﺮ ﺣﺘﻰ ﻳﺤﻠﱢﻞﹶ ﻭﻳﺤﺮﻡ ،ﻭﻳﻔﹾﺮِﺽ ﺍﻟﹾﻔﹶﺮﺍﺋِﺾ ،ﻭﻳﺸﺮﻉ ﺍﻟﺸﺮﺍﺋِﻊ ،ﻭﻳﻨﺴﺦ ﺍﻟﹾﻤِﻠﹶﻞﹶ ،ﻭﻳﻀﺮِﺏ ﺍﻟﺮﻗﹶﺎﺏ ،ﻭﻳﻘﹾﺘﻞﹶ ﺃﹶﺗﺒﺎﻉ ﺍﻟﺮﺳﻞِ ﻭﻫﻢ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﻖ ،ﻭﻳﺴﺒِﻲ ﻧِﺴﺎﺀَﻫﻢ ﻭﻳﻐﻨﻢ ﺃﹶﻣﻮﺍﻟﹶﻬﻢ ﻭﺩِﻳﺎﺭﻫﻢ ،ﻭﻳﺘِﻢ ﻟﹶﻪ ﺫﹶﻟِﻚ ﺣﺘﻰ ﻳﻔﹾﺘﺢ ﺍﻟﹾﺄﹶﺭﺽ ،ﻭﻳﻨﺴِﺐ ﺫﹶﻟِﻚ ﻛﹸﻠﱠﻪ ﺇِﻟﹶﻰ ﺃﹶﻣﺮِ ﺍﻟﻠﱠﻪِ ﻟﹶﻪ ﺑِﻪِ ﻭﻣﺤﺒﺘِﻪِ ﻟﹶﻪ ،ﻭﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﻳﺸﺎﻫِﺪﻩ ﻭﻫﻮ ﻳﻔﹾﻌﻞﹸ ﺑِﺄﹶﻫﻞِ ﺍﻟﹾﺤﻖ ،ﻭﻫﻮ ﻣﺴﺘﻤِﺮ ﻓِﻲ ﺍﻟِﺎﻓﹾﺘِﺮﺍﺀِ ﻋﻠﹶﻴﻪِ ﺛﹶﻠﹶﺎﺛﹰﺎ ﻭﻋِﺸﺮِﻳﻦ ﺳﻨﺔﹰ ،ﻭﻫﻮ ﻣﻊ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ﻳﺆﻳﺪﻩ ﻭﻳﻨﺼﺮﻩ ،ﻭﻳﻌﻠِﻲ ﺃﹶﻣﺮﻩ ،ﻭﻳﻤﻜﱢﻦ ﻟﹶﻪ ﻣِﻦ ﺃﹶﺳﺒﺎﺏِ ﺍﻟﻨﺼﺮِ ﺍﻟﹾﺨﺎﺭِﺟﺔِ ﻋﻦ ﻋﺎﺩﺓِ ﺍﻟﹾﺒﺸﺮِ ،ﻭﺃﹶﺑﻠﹶﻎﹸ ﻣِﻦ ﺫﹶﻟِﻚ ﺃﹶﻧﻪ ﻳﺠِﻴﺐ ﺩﻋﻮﺍﺗِﻪِ ،ﻭﻳﻬﻠِﻚ ﺃﹶﻋﺪﺍﺀَﻩ ،ﻭﻳﺮﻓﹶﻊ ﻟﹶﻪ ﺫِﻛﹾﺮﻩ ،ﻫﺬﹶﺍ ﻭﻫﻮ ﻋِﻨﺪﻫﻢ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟﹾﻜﹶﺬِﺏِ ﻭﺍﻟِﺎﻓﹾﺘِﺮﺍﺀِ ﻭﺍﻟﻈﱡﻠﹾﻢِ ،ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﺃﹶﻇﹾﻠﹶﻢ ﻣِﻤﻦ ﻛﹶﺬﹶﺏ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﺃﹶﺑﻄﹶﻞﹶ ﺷﺮﺍﺋِﻊ ﺃﹶﻧﺒِﻴﺎﺋِﻪِ ﻭﺑﺪﻟﹶﻬﺎ ﻭﻗﹶﺘﻞﹶ ﺃﹶﻭﻟِﻴﺎﺀَﻩ ،ﻭﺍﺳﺘﻤﺮﺕ ﻧﺼﺮﺗﻪ ﻋﻠﹶﻴﻬِﻢ ﺩﺍﺋِﻤﺎ ،ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻘِﺮﻩ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﻭﻟﹶﺎ ﻳﺄﹾﺧﺬﹸ ﻣِﻨﻪ ﺑِﺎﻟﹾﻴﻤِﲔِ ،ﻭﻟﹶﺎ ﻳﻘﹾﻄﹶﻊ ﻣِﻨﻪ ﺍﻟﹾﻮﺗِﲔ .ﻓﹶﻴﻠﹾﺰﻣﻬﻢ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ :ﻟﹶﺎ ﺻﺎﻧِﻊ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ﻭﻟﹶﺎ ﻣﺪﺑﺮ ،ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻣﺪﺑﺮ ﻗﹶﺪِﻳﺮ ﺣﻜِﻴﻢ ،ﻟﹶﺄﹶﺧﺬﹶ ﻋﻠﹶﻰ ﻳﺪﻳﻪِ ﻭﻟﹶﻘﹶﺎﺑﻠﹶﻪ ﺃﹶﻋﻈﹶﻢ ﻣﻘﹶﺎﺑﻠﹶﺔٍ ،ﻭﺟﻌﻠﹶﻪ ﻧﻜﹶﺎﻟﹰﺎ ﻟِﻠﺼﺎﻟِﺤِﲔ .ﺇِﺫﹾ ﻟﹶﺎ ﻳﻠِﻴﻖ ﺑِﺎﻟﹾﻤﻠﹸﻮﻙِ ﻏﹶﻴﺮ ﺫﹶﻟِﻚ ،ﻓﹶﻜﹶﻴﻒ ﺑِﻤﻠِﻚِ ﺍﻟﹾﻤﻠﹸﻮﻙِ ﻭﺃﹶﺣﻜﹶﻢِ ﺍﻟﹾﺤﺎﻛِﻤِﲔ؟ ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺪ ﺭﻓﹶﻊ ﻟﹶﻪ ﺫِﻛﹾﺮﻩ ،ﻭﺃﹶﻇﹾﻬﺮ ﺩﻋﻮﺗﻪ ﻭﺍﻟﺸﻬﺎﺩﺓﹶ ﻟﹶﻪ ﺑِﺎﻟﻨﺒﻮﺓِ ﻋﻠﹶﻰ ﺭﺅﻭﺱِ ﺍﻟﹾﺄﹶﺷﻬﺎﺩِ ﻓِﻲ ﺳﺎﺋِﺮِ ﺍﻟﹾﺒِﻠﹶﺎﺩِ ،ﻭﻧﺤﻦ ﻟﹶﺎ ﻧﻨﻜِﺮ ﺃﹶﻥﱠ ﻛﹶﺜِﲑﺍ ﻣِﻦ ﺍﻟﹾﻜﹶﺬﱠﺍﺑِﲔ ﻗﹶﺎﻡ ﻓِﻲ ﺍﻟﹾﻮﺟﻮﺩِ ،ﻭﻇﹶﻬﺮﺕ ﻟﹶﻪ ﺷﻮﻛﹶﺔﹲ ،ﻭﻟﹶﻜِﻦ ﻟﹶﻢ ﻳﺘِﻢ ﺃﹶﻣﺮﻩ ،ﻭﻟﹶﻢ ﺗﻄﹸﻞﹾ ﻣﺪﺗﻪ ،ﺑﻞﹾ ﺳﻠﱠﻂﹶ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﺭﺳﻠﹶﻪ ﻭﺃﹶﺗﺒﺎﻋﻬﻢ ،ﻭﻗﹶﻄﹶﻌﻮﺍ ﺩﺍﺑِﺮﻩ ﻭﺍﺳﺘﺄﹾﺻﻠﹸﻮﻩ .ﻫﺬِﻩِ ﺳﻨﺔﹸ ﺍﻟﻠﱠﻪِ ﺍﻟﱠﺘِﻲ ﻗﹶﺪ ﺧﻠﹶﺖ ﻣِﻦ ﻗﹶﺒﻞﹸ ،ﺣﺘﻰ ﺇِﻥﱠ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ ١٢٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﻌﻠﹶﻤﻮﻥﹶ ﺫﹶﻟِﻚ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&(#qÝÁ-/t•s? ö@è% ÇÌÉÈ ÈbqãZyJø9$# |=÷ƒu‘ ¾ÏmÎ/ ßÈ-/uŽtI¯R Ö•Ïã$x© tbqä9qà)tƒ ÷Pr
(١) {ÇÌÊÈ tûüÅÁÎn/uŽtIßJø9$# šÆÏiB Nä3yètB ’ÎoTÎ*sùﺃﹶﻓﹶﻠﹶﺎ ﺗﺮﺍﻩ ﻳﺨﺒِﺮ ﺃﹶﻥﱠ ﻛﹶﻤﺎﻟﹶﻪ ﻭﺣِﻜﹾﻤﺘﻪ ﻭﻗﹸﺪﺭﺗﻪ ﺗﺄﹾﺑﻰ ﺃﹶﻥﹾ ﻳﻘِﺮ ﻣﻦ ﺗﻘﹶﻮﻝﹶ ﻋﻠﹶﻴﻪِ ﺑﻌﺾ ﺍﻟﹾﺄﹶﻗﹶﺎﻭِﻳﻞِ ،ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻪ ﻋِﺒﺮﺓﹰ ﻟِﻌِﺒﺎﺩِﻩِ ﻛﹶﻤﺎ ﺟﺮﺕ ﺑِﺬﹶﻟِﻚ ﺳﻨﺘﻪ ﻓِﻲ ﺍﻟﹾﻤﺘﻘﹶﻮﻟِﲔ ﻋﻠﹶﻴﻪِ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&4’n?tã óOÏFøƒs† ª!$# Î*t±o„ bÎ*sù ( $\/É‹x. «!$# ’n?tã 3“uŽtIøù$# tbqä9qà)tƒ ÷Pr
(٢) {3 y7Î7ù=s%ﻭﻫﻨﺎ ﺍﻧﺘﻬﻰ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁِ ،ﺛﹸﻢ ﺃﹶﺧﺒﺮ ﺧﺒﺮﺍ ﺟﺎﺯِﻣﺎ ﻏﹶﻴﺮ ﻣﻌﻠﱠﻖٍ :ﺃﹶﻧﻪ ﻳﻤﺤﻮ ﺍﻟﹾﺒﺎﻃِﻞﹶ
ﻭﻳﺤِﻖ ﺍﻟﹾﺤﻖ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
`ÏiB 9Ž|³o0 4’n?tã ª!$# tAt“Rr& !$tB (#qä9$s% øŒÎ) ÿ¾ÍnÍ‘ô‰s% ¨,ym ©!$# (#râ‘y‰s% $tBur
« (٣) {3 &äóÓxﻓﹶﺄﹶﺧﺒﺮ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻥﱠ ﻣﻦ ﻧﻔﹶﻰ ﻋﻨﻪ ﺍﻟﹾﺈِﺭﺳﺎﻝﹶ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻟﹶﻢ ﻳﻘﹶﺪﺭﻩ ﺣﻖ ﻗﹶﺪﺭِﻩِ. ] ﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﻨﺒِﻲ ﻭﺍﻟﺮﺳﻮﻝِ [
ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮﻭﺍ ﻓﹸﺮﻭﻗﹰﺎ ﺑﻴﻦ ﺍﻟﻨﺒِﻲ ﻭﺍﻟﺮﺳﻮﻝِ ،ﻭﺃﹶﺣﺴﻨﻬﺎ .ﺃﹶﻥﱠ ﻣﻦ ﻧﺒﺄﹶﻩ ﺍﻟﻠﱠﻪ ﺑِﺨﺒﺮِ ﺍﻟﺴﻤﺎﺀِ ،ﺇِﻥﹾ ﺃﹶﻣﺮﻩ ﺃﹶﻥﹾ ﻳﺒﻠﱢﻎﹶ ﻏﹶﻴﺮﻩ ،ﻓﹶﻬﻮ ﻧﺒِﻲ ﺭﺳﻮﻝﹲ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﺄﹾﻣﺮﻩ ﺃﹶﻥﹾ ﻳﺒﻠﱢﻎﹶ ﻏﹶﻴﺮﻩ ،ﻓﹶﻬﻮ ﻧﺒِﻲ ﻭﻟﹶﻴﺲ ﺑِﺮﺳﻮﻝٍ. ﻓﹶﺎﻟﺮﺳﻮﻝﹸ ﺃﹶﺧﺺ ﻣِﻦ ﺍﻟﻨﺒِﻲ ،ﻓﹶﻜﹸﻞﱡ ﺭﺳﻮﻝٍ ﻧﺒِﻲ ،ﻭﻟﹶﻴﺲ ﻛﹸﻞﱡ ﻧﺒِﻲ ﺭﺳﻮﻟﹰﺎ ،ﻭﻟﹶﻜِﻦ ﺍﻟﺮﺳﺎﻟﹶﺔﹶ ﺃﹶﻋﻢ ﻣِﻦ ﺟِﻬﺔِ ﻧﻔﹾﺴِﻬﺎ ،ﻓﹶﺎﻟﻨﺒﻮﺓﹸ ﺟﺰﺀٌ ﻣِﻦ ﺍﻟﺮﺳﺎﻟﹶﺔِ ،ﺇِﺫِ ﺍﻟﺮﺳﺎﻟﹶﺔﹸ ﺗﺘﻨﺎﻭﻝﹸ ﺍﻟﻨﺒﻮﺓﹶ ﻭﻏﹶﻴﺮﻫﺎ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﺮﺳﻞِ، ﻓﹶﺈِﻧﻬﻢ ﻟﹶﺎ ﻳﺘﻨﺎﻭﻟﹸﻮﻥﹶ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﻭﻏﹶﻴﺮﻫﻢ ،ﺑﻞِ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﻟﹾﻌﻜﹾﺲِ .ﻓﹶﺎﻟﺮﺳﺎﻟﹶﺔﹸ ﺃﹶﻋﻢ ﻣِﻦ ﺟِﻬﺔِ ﻧﻔﹾﺴِﻬﺎ، ﻭﺃﹶﺧﺺ ﻣِﻦ ﺟِﻬﺔِ ﺃﹶﻫﻠِﻬﺎ. ﻭﺇِﺭﺳﺎﻝﹸ ﺍﻟﺮﺳﻞِ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﻧِﻌﻢِ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ ،ﻭﺧﺼﻮﺻﺎ ﻣﺤﻤﺪﺍ rﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: }
¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiB Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$# ’n?tã ª!$# £`tB ô‰s)s9
) (1ﺳﻮﺭﺓﹸ ﺍﻟﻄﱡﻮﺭِ ﺍﻵﻳﺘﺎﻥ . ٣١-٣٠ ) (2ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ٢٤ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٩١ ١٢١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺎﻝﹶ( ﻭ١) {ÇÊÏÍÈ AûüÎ7•B 9@»n=|Ê ’Å"s9 ã@ö6s% `ÏB (#qçR%x. bÎ)ur spyJò6Ïtø:$#ur |=»tGÅ3ø9$# ãNßgßJÏk=yèãƒur öNÍkŽÅe2t“ãƒur (٢)
{ÇÊÉÐÈ šúüÏJn=»yèù=Ïj9 ZptHôqy‘ žwÎ) š•»oYù=y™ö‘r& !$tBur } :ﺎﻟﹶﻰﻌﺗ
. ١٦٤ ﺍﻥﹶ ﺁﻳﺔﺮ( ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤ1) . ١٠٧ ﺎﺀِ ﺁﻳﺔﺒِﻴ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧ2) ١٢٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺧﺘﻢ ﺍﻟﻨﺒﻮﺓِ [
] ﺧﺘﻢ ﺍﻟﻨﺒﻮﺓِ ﺑِﻤﺤﻤﺪٍ [ r ﻗﹶﻮﻟﹸﻪ ) :ﻭﺃﹶﻧﻪ ﺧﺎﺗﻢ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ( ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
z`¿ÍhŠÎ;¨Y9$# zOs?$yzur «!$# tAqß™§‘ `Å3»s9ur
{3
)(١
ﻭﻗﹶﺎﻝﹶ
r
}ﻣﺜﹶﻠِﻲ ﻭﻣﺜﹶﻞﹸ
ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻛﹶﻤﺜﹶﻞِ ﻗﹶﺼﺮٍ ﺃﹸﺣﺴِﻦ ﺑِﻨﺎﺅﻩ ،ﻭﺗﺮِﻙ ﻣِﻨﻪ ﻣﻮﺿِﻊ ﻟﹶﺒِﻨﺔٍ ،ﻓﹶﻄﹶﺎﻑ ﺑِﻪِ ﺍﻟﻨﻈﱠﺎﺭ ﻳﺘﻌﺠﺒﻮﻥﹶ ﻣِﻦ ﺣﺴﻦِ ﺑِﻨﺎﺋِﻪِ ،ﺇِﻟﱠﺎ ﻣﻮﺿِﻊ ﺗِﻠﹾﻚ ﺍﻟﻠﱠﺒِﻨﺔِ ،ﻟﹶﺎ ﻳﻌِﻴﺒﻮﻥﹶ ﺳِﻮﺍﻫﺎ ،ﻓﹶﻜﹸﻨﺖ ﺃﹶﻧﺎ ﺳﺪﺩﺕ ﻣﻮﺿِﻊ ﺗِﻠﹾﻚ ﺍﻟﻠﱠﺒِﻨﺔِ ﺧﺘِﻢ ﺑِﻲ ﺍﻟﹾﺒﻨﻴﺎﻥﹸ ﻭﺧﺘِﻢ ﺑِﻲ ﺍﻟﺮﺳﻞﹸ{ ) ، (٢ﺃﹶﺧﺮﺟﺎﻩ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ (٣) .ﻭﻗﹶﺎﻝﹶ } rﺇِﻥﱠ ﻟِﻲ ﺃﹶﺳﻤﺎﺀً :ﺃﹶﻧﺎ ﻣﺤﻤﺪ ،ﻭﺃﹶﻧﺎ ﺃﹶﺣﻤﺪ ،ﻭﺃﹶﻧﺎ ﺍﻟﹾﻤﺎﺣِﻲ ،ﻳﻤﺤﻮ ﺍﻟﻠﱠﻪ ﺑِﻲ ﺍﻟﹾﻜﹸﻔﹾﺮ ،ﻭﺃﹶﻧﺎ ﺍﻟﹾﺤﺎﺷِﺮ ،ﺍﻟﱠﺬِﻱ ﻳﺤﺸﺮ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻰ ﻗﹶﺪﻣﻲ ،ﻭﺃﹶﻧﺎ ﺍﻟﹾﻌﺎﻗِﺐ ،ﻭﺍﻟﹾﻌﺎﻗِﺐ ﺍﻟﱠﺬِﻱ ﻟﹶﻴﺲ ﺑﻌﺪﻩ ﻧﺒِﻲ ، (٤) {ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻋﻦ ﺛﹶﻮﺑﺎﻥﹶ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ} :ﻭﺇِﻧﻪ ﺳﻴﻜﹸﻮﻥﹸ ﻓِﻲ ﺃﹸﻣﺘِﻲ ﺛﹶﻠﹶﺎﺛﹸﻮﻥﹶ ﻛﹶﺬﱠﺍﺑﻮﻥﹶ ،ﻛﹸﻠﱡﻬﻢ ﻳﺰﻋﻢ ﺃﹶﻧﻪ ﻧﺒِﻲ ،ﻭﺃﹶﻧﺎ ﺧﺎﺗﻢ ﺍﻟﻨﺒِﻴﲔ ،ﻟﹶﺎ ﻧﺒِﻲ ﺑﻌﺪِﻱ{ ) ، (٥ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﻭﻟِﻤﺴﻠِﻢٍ} :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻗﹶﺎﻝﹶ :ﻓﹸﻀﻠﹾﺖ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺑِﺴِﺖ :ﺃﹸﻋﻄِﻴﺖ ﺟﻮﺍﻣِﻊ ﺍﻟﹾﻜﹶﻠِﻢِ ،ﻭﻧﺼِﺮﺕ ﺑِﺎﻟﺮﻋﺐِ ،ﻭﺃﹸﺣِﻠﱠﺖ
) (1ﺳﻮﺭﺓﹸ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺁﻳﺔ . ٤٠ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٣٤١ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٢٨٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﻣﺜﺎﻝ ). (٢٨٦٢ ) (3ﻛﺘﺐ ﻣﺼﺤﺤﻮﺍ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ ،ﺍﺳﺘﺪﺭﺍﻛﹰﺎ ﰲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ ،ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ،ﻧﺼﻪ :ﻗﺪ ﺍﻃﻠﻌﻨﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻛﻤﺎ ﻧﺒﻪ ﺍﻟﺸﺎﺭﺡ -ﻋﻠﻰ ﻣﻈﺎﻥ ﺍﳊﺪﻳﺚ ،ﻓﻮﺟﺪﻧﺎ ﺃﻧﻪ ﺭﻭﻱ ﺑﻌﺪﺓ ﻭﺟﻮﻩ ،ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﺎﺭﺡ ،ﻭﳑﺎ ﻫﻮ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ؛ ﻣﺎ ﻧﺼﻪ " :ﺇﻥ ﻣﺜﻠﻲ ﻭﻣﺜﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﺒﻠﻲ ﻛﻤﺜﻞ ﺭﺟﻞ ﺑﲎ ﺑﻴﺘﺎ ،ﻓﺄﺣﺴﻨﻪ ﻭﺃﲨﻠﻪ ،ﺇﻻ ﻣﻮﺿﻊ ﻟﺒﻨﺔ ﻣﻦ ﺯﺍﻭﻳﺔ .ﻓﺠﻌﻞ ﺍﻟﻨﺎﺱ ﻳﻄﻮﻓﻮﻥ ﺑﻪ ،ﻭﻳﻌﺠﺒﻮﻥ ﻟﻪ ،ﻭﻳﻘﻮﻟﻮﻥ :ﻫﻼ ﻭﺿﻌﺖ ﻫﺬﻩ ﺍﻟﻠﺒﻨﺔ ؟ ﻗﺎﻝ ﻓﺄﻧﺎ ﺍﻟﻠﺒﻨﺔ ،ﻭﺃﻧﺎ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ " . ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٦١٤ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٥٤ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ ) ، (٢٨٤٠ﺃﲪﺪ )، (٨٠/٤ ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ) ، (١٨٩١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٧٥ ) (5ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢١٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻔﱳ ﻭﺍﳌﻼﺣﻢ ) ، (٤٢٥٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٥٢ﺃﲪﺪ ). (٢٧٨/٥ ١٢٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟِﻲ ﺍﻟﹾﻐﻨﺎﺋِﻢ ،ﻭﺟﻌِﻠﹶﺖ ﻟِﻲ ﺍﻟﹾﺄﹶﺭﺽ ﻣﺴﺠِﺪﺍ ﻭﻃﹶﻬﻮﺭﺍ ،ﻭﺃﹸﺭﺳِﻠﹾﺖ ﺇِﻟﹶﻰ ﺍﻟﹾﺨﻠﹾﻖِ ﻛﹶﺎﻓﱠﺔﹰ ،ﻭﺧﺘِﻢ ﺑِﻲ ﺍﻟﻨﺒِﻴﻮﻥﹶ{ ).(١ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺇِﻣﺎﻡ ﺍﻟﹾﺄﹶﺗﻘِﻴﺎﺀِ ( ﺵ :ﻫﻮ
r
ﺍﻟﹾﺈِﻣﺎﻡ ﺍﻟﱠﺬِﻱ ﻳﺆﺗﻢ ﺑِﻪِ ،ﺃﹶﻱ :ﻳﻘﹾﺘﺪﻭﻥﹶ ﺑِﻪِ .ﻭﺍﻟﻨﺒِﻲ
ﻟِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
ãNä3ö7Î6ósム‘ÏRqãèÎ7¨?$$sù ©!$# tbq™7Åsè? óOçFZä. bÎ) ö@è%
r
ﺇِﻧﻤﺎ ﺑﻌِﺚﹶ ﻟِﻠِﺎﻗﹾﺘِﺪﺍﺀِ ﺑِﻪِ،
{ª!$#
)(٢
ﻭﻛﹸﻞﱡ ﻣﻦِ ﺍﺗﺒﻌﻪ
ﻭﺍﻗﹾﺘﺪﻯ ﺑِﻪِ ﻓﹶﻬﻮ ﻣِﻦ ﺍﻟﹾﺄﹶﺗﻘِﻴﺎﺀِ. ﻗﹶﻮﻟﹸﻪ ) :ﻭﺳﻴﺪ ﺍﻟﹾﻤﺮﺳﻠِﲔ( ﺵ :ﻗﹶﺎﻝﹶ } rﺃﹶﻧﺎ ﺳﻴﺪ ﻭﻟﹶﺪِ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﺃﹶﻭﻝﹸ ﻣﻦ ﻳﻨﺸﻖ ﻋﻨﻪ ﺍﻟﹾﻘﹶﺒﺮ ،ﻭﺃﹶﻭﻝﹸ ﺷﺎﻓِﻊٍ،
ﻭﺃﹶﻭﻝﹸ ﻣﺸ ﱠﻔﻊٍ{ ) .(٣ﺭﻭﺍﻩ ﻣﺴﻠِﻢ .ﻭﻓِﻲ ﺃﹶﻭﻝِ ﺣﺪِﻳﺚِ ﺍﻟﺸﻔﹶﺎﻋﺔِ} :ﺃﹶﻧﺎ ﺳﻴﺪ ﺍﻟﻨﺎﺱِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ{
)(٤
ﻭﺭﻭﻯ ﻣﺴﻠِﻢ ﻭﺍﻟﺘﺮﻣِﺬِﻱ ﻋﻦ ﻭﺍﺛِﻠﹶﺔﹶ ﺑﻦِ ﺍﻟﹾﺄﹶﺳﻘﹶﻊِ
t
ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
}ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺍﺻﻄﹶﻔﹶﻰ ﻛِﻨﺎﻧﺔﹶ ﻣِﻦ ﻭﻟﹶﺪِ ﺇِﺳﻤﺎﻋِﻴﻞﹶ ،ﻭﺍﺻﻄﹶﻔﹶﻰ ﻗﹸﺮﻳﺸﺎ ﻣِﻦ ﻛِﻨﺎﻧﺔﹶ ،ﻭﺍﺻﻄﹶﻔﹶﻰ ﻣِﻦ ﻗﹸﺮﻳﺶٍ ﺑﻨِﻲ ﻫﺎﺷِﻢٍ ﻭﺍﺻﻄﹶﻔﹶﺎﻧِﻲ ﻣِﻦ ﺑﻨِﻲ ﻫﺎﺷِﻢٍ{ ).(٥
] ﺟﻮﺍﺯ ﺍﻟﺘ ﹾﻔﻀِﻴﻞِ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺇِﻟﱠﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﻭﺟﻪِ ﺍﻟﹾﺤﻤِﻴﺔِ [
ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻳﺸﻜِﻞﹸ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻗﹶﻮﻟﹸﻪ
r
}ﻟﹶﺎ ﺗﻔﹶﻀﻠﹸﻮﻧِﻲ ﻋﻠﹶﻰ ﻣﻮﺳﻰ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﹸﻮﻥﹶ
ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻓﹶﺄﹶﻛﹸﻮﻥﹸ ﺃﹶﻭﻝﹶ ﻣﻦ ﻳﻔِﻴﻖ ،ﻓﹶﺄﹶﺟِﺪ ﻣﻮﺳﻰ ﺑﺎﻃِﺸﺎ ﺑِﺴﺎﻕِ ﺍﻟﹾﻌﺮﺵِ ،ﻓﹶﻠﹶﺎ ﺃﹶﺩﺭِﻱ ﻫﻞﹾ ﺃﹶﻓﹶﺎﻕ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (٢٨١٥ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٥٢٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺴﲑ )، (١٥٥٣ ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻬﺎﺩ ) ، (٣٠٨٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ ) ، (٥٦٧ﺃﲪﺪ ). (٤١٢/٢ ) (2ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٣١ ) (3ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٢٧٨ﺃﲪﺪ ). (٥٤٠/٢ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٤٣٥ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩٤ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ). (٢٤٣٤ ) (5ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٢٧٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٠٦ﺃﲪﺪ ). (١٠٧/٤ ١٢٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺒﻠِﻲ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﻣِﻤﻦِ ﺍﺳﺘﺜﹾﻨﻰ ﺍﻟﻠﱠﻪ؟{
)(١
ﺧﺮﺟﺎﻩ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ،ﻓﹶﻜﹶﻴﻒ ﻳﺠﻤﻊ ﺑﻴﻦ ﻫﺬﹶﺍ
ﻭﺑﻴﻦ ﻗﹶﻮﻟِﻪِ }ﺃﹶﻧﺎ ﺳﻴﺪ ﻭﻟﹶﺪِ ﺁﺩﻡ ﻭﻟﹶﺎ ﻓﹶﺨﺮ.(٢) { ﻓﹶﺎﻟﹾﺠﻮﺍﺏ :ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺳﺒﺐ ،ﻓﹶﺈِﻧﻪ ﻛﹶﺎﻥﹶ ﻗﹶﺪ ﻗﹶﺎﻝﹶ ﻳﻬﻮﺩِﻱ :ﻟﹶﺎ ﻭﺍﻟﱠﺬِﻱ ﺍﺻﻄﹶﻔﹶﻰ ﻣﻮﺳﻰ ﻋﻠﹶﻰ ﺍﻟﹾﺒﺸﺮِ ،ﻓﹶﻠﹶﻄﹶﻤﻪ ﻣﺴﻠِﻢ ،ﻭﻗﹶﺎﻝﹶ :ﺃﹶﺗﻘﹸﻮﻝﹸ ﻫﺬﹶﺍ ﻭﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺑﻴﻦ ﺃﹶﻇﹾﻬﺮِﻧﺎ؟ ﻓﹶﺠﺎﺀَ ﺍﻟﹾﻴﻬﻮﺩِﻱ ﻓﹶﺎﺷﺘﻜﹶﻰ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻢِ ﺍﻟﱠﺬِﻱ ﻟﹶﻄﹶﻤﻪ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ
r
ﻫﺬﹶﺍ ،ﻟِﺄﹶﻥﱠ ﺍﻟﺘﻔﹾﻀِﻴﻞﹶ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﻭﺟﻪِ
ﺍﻟﹾﺤﻤِﻴﺔِ ﻭﺍﻟﹾﻌﺼﺒِﻴﺔِ ﻭﻫﻮﻯ ﺍﻟﻨﻔﹾﺲِ ﻛﹶﺎﻥﹶ ﻣﺬﹾﻣﻮﻣﺎ ،ﺑﻞﹾ ﻧﻔﹾﺲ ﺍﻟﹾﺠِﻬﺎﺩِ ﺇِﺫﹶﺍ ﻗﹶﺎﺗﻞﹶ ﺍﻟﺮﺟﻞﹸ ﺣﻤِﻴﺔﹰ ﻭﻋﺼﺒِﻴﺔﹰ ﻛﹶﺎﻥﹶ ﻣﺬﹾﻣﻮﻣﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺣﺮﻡ ﺍﻟﹾﻔﹶﺨﺮ ،ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(٣) {( <Ù÷èt/ 4’n?tãﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
z`¿ÍhŠÎ;¨Y9$# uÙ÷èt/ $uZù=žÒsù ô‰s)s9ur
* ?zN¯=x. `¨B Nßg÷YÏiB ¢ <Ù÷èt/ 4’n?tã öNßgŸÒ÷èt/ $oYù=žÒsù ã@ß™”•9$# y7ù=Ï
(٤) {4 ;M»y_u‘yŠ óOßgŸÒ÷èt/ yìsùu‘ur ( ª!$#ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺬﹾﻣﻮﻡ ﺇِﻧﻤﺎ ﻫﻮ ﺍﻟﺘﻔﹾﻀِﻴﻞﹸ ﻋﻠﹶﻰ ﻭﺟﻪِ ﺍﻟﹾﻔﹶﺨﺮِ ،ﺃﹶﻭ ﻋﻠﹶﻰ ﻭﺟﻪِ ﺍﻟِﺎﻧﺘِﻘﹶﺎﺹِ ﺑِﺎﻟﹾﻤﻔﹾﻀﻮﻝِ .ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻳﺤﻤﻞﹸ ﺃﹶﻳﻀﺎ ﻗﹶﻮﻟﹸﻪ
r
}ﻟﹶﺎ ﺗﻔﹶﻀﻠﹸﻮﺍ ﺑﻴﻦ
ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ{ ) ، (٥ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺛﹶﺎﺑِﺘﺎ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻗﹶﺪ ﺭﻭِﻱ ﻓِﻲ ﻧﻔﹾﺲِ ﺣﺪِﻳﺚِ ﻣﻮﺳﻰ ،ﻭﻫﻮ ﻓِﻲ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻭﻏﹶﻴﺮِﻩِ .ﻟﹶﻜِﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ﻳﻘﹸﻮﻝﹸ :ﺇﹶﻥﱠ ﻓِﻴﻪِ ﻋِﻠﱠﺔﹰ ،ﺑِﺨِﻠﹶﺎﻑِ ﺣﺪِﻳﺚِ ﻣﻮﺳﻰ ،ﻓﹶﺈِﻧﻪ ﺻﺤِﻴﺢ ﻟﹶﺎ ﻋِﻠﱠﺔﹶ ﻓِﻴﻪِ ﺑِﺎﺗﻔﹶﺎﻗِﻬِﻢ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢٣٣ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٧٣ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٢٤٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٧١ﺃﲪﺪ ). (٢٦٤/٢ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣١٤٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ). (٤٣٠٨ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٥٥ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٥٣ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢٣٣ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٧٣ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٢٤٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٧١ﺃﲪﺪ ). (٢٦٤/٢ ١٢٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺪ ﺃﹶﺟﺎﺏ ﺑﻌﻀﻬﻢ ﺑِﺠﻮﺍﺏٍ ﺁﺧﺮ ،ﻭﻫﻮ :ﺃﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ} r ﻟﹶﺎ ﺗﻔﹶﻀﻠﹸﻮﻧِﻲ ﻋﻠﹶﻰ ﻣﻮﺳﻰ{ ، ﻭﻗﹶﻮﻟﹶﻪ} :ﻟﹶﺎ ﺗﻔﹶﻀﻠﹸﻮﺍ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ{
)(١
ﻧﻬﻲ ﻋﻦِ ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﺍﻟﹾﺨﺎﺹ ،ﺃﹶﻱ :ﻟﹶﺎ ﻳﻔﹶﻀﻞﹸ ﺑﻌﺾ
ﺍﻟﺮﺳﻞِ ﻋﻠﹶﻰ ﺑﻌﺾٍ ﺑِﻌﻴﻨِﻪِ ،ﺑِﺨِﻠﹶﺎﻑِ ﻗﹶﻮﻟِﻪِ} :ﺃﹶﻧﺎ ﺳﻴﺪ ﻭﻟﹶﺪِ ﺁﺩﻡ ﻭﻟﹶﺎ ﻓﹶﺨﺮ (٢) {ﻓﹶﺈِﻧﻪ ﺗﻔﹾﻀِﻴﻞﹲ ﻋﺎﻡ ﻓﹶﻠﹶﺎ ﻳﻤﻨﻊ ﻣِﻨﻪ .ﻭﻫﺬﹶﺍ ﻛﹶﻤﺎ ﻟﹶﻮ ﻗِﻴﻞﹶ :ﻓﹸﻠﹶﺎﻥﹲ ﺃﹶﻓﹾﻀﻞﹸ ﺃﹶﻫﻞِ ﺍﻟﹾﺒﻠﹶﺪِ ،ﻟﹶﺎ ﻳﺼﻌﺐ ﻋﻠﹶﻰ ﺃﹶﻓﹾﺮﺍﺩِﻫِﻢ ،ﺑِﺨِﻠﹶﺎﻑِ ﻣﺎ ﻟﹶﻮ ﻗِﻴﻞﹶ ﻟِﺄﹶﺣﺪِﻫِﻢ :ﻓﹸﻠﹶﺎﻥﹲ ﺃﹶﻓﹾﻀﻞﹸ ﻣِﻨﻚ .ﺛﹸﻢ ﺇِﻧﻲ ﺭﺃﹶﻳﺖ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻗﹶﺪ ﺃﹶﺟﺎﺏ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺠﻮﺍﺏِ ﻓِﻲ ﺷﺮﺡِ ﻣﻌﺎﻧِﻲ ﺍﻟﹾﺂﺛﹶﺎﺭِ. ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺮﻭﻯ ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ r ﻗﹶﺎﻝﹶ} :ﻟﹶﺎ ﺗﻔﹶﻀﻠﹸﻮﻧِﻲ ﻋﻠﹶﻰ ﻳﻮﻧﺲ ﺑﻦِ ﻣﺘﻰ{ ) ، (٣ﻭﺃﹶﻥﱠ ﺑﻌﺾ ﺍﻟﺸﻴﻮﺥِ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﻳﻔﹶﺴﺮ ﻟﹶﻬﻢ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﺣﺘﻰ ﻳﻌﻄﹶﻰ ﻣﺎﻟﹰﺎ ﺟﺰِﻳﻠﹰﺎ ،ﻓﹶﻠﹶﻤﺎ ﺃﹶﻋﻄﹶﻮﻩ ﻓﹶﺴﺮﻩ ﺑِﺄﹶﻥﱠ ﻗﹸﺮﺏ ﻳﻮﻧﺲ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻭﻫﻮ ﻓِﻲ ﺑﻄﹾﻦِ ﺍﻟﹾﺤﻮﺕِ ﻛﹶﻘﹸﺮﺑِﻲ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﹾﻤِﻌﺮﺍﺝِ ﻭﻋﺪﻭﺍ ﻫﺬﹶﺍ ﺗﻔﹾﺴِﲑﺍ ﻋﻈِﻴﻤﺎ .ﻭﻫﺬﹶﺍ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺟﻬﻠِﻬِﻢ ﺑِﻜﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﺑِﻜﹶﻠﹶﺎﻡِ ﺭﺳﻮﻟِﻪِ ﻟﹶﻔﹾﻈﹰﺎ ﻭﻣﻌﻨﻰ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﺑِﻬﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆِ ﻟﹶﻢ ﻳﺮﻭِﻩِ ﺃﹶﺣﺪ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﱠﺘِﻲ ﻳﻌﺘﻤﺪ ﻋﻠﹶﻴﻬﺎ ،ﻭﺇِﻧﻤﺎ ﺍﻟﻠﱠﻔﹾﻆﹸ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ} :ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﻟِﻌﺒﺪٍ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﺃﹶﻧﺎ ﺧﻴﺮ ﻣِﻦ ﻳﻮﻧﺲ ﺑﻦِ ﻣﺘﻰ{ ) .(٤ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ} :ﻣﻦ ﻗﹶﺎﻝﹶ ﺇِﻧﻲ ﺧﻴﺮ ﻣِﻦ ﻳﻮﻧﺲ ﺑﻦِ ﻣﺘﻰ ﻓﹶﻘﹶﺪ ﻛﹶﺬﹶﺏ .(٥) {ﻭﻫﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆﹸ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻌﻤﻮﻡِ ،ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﻟِﺄﹶﺣﺪٍ ﺃﹶﻥﹾ ﻳﻔﹶﻀﻞﹶ ﻧﻔﹾﺴﻪ ﻋﻠﹶﻰ ﻳﻮﻧﺲ ﺑﻦِ ﻣﺘﻰ ،ﻟﹶﻴﺲ ﻓِﻴﻪِ ﻧﻬﻲ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﺃﹶﻥﹾ ﻳﻔﹶﻀﻠﹸﻮﺍ ﻣﺤﻤﺪﺍ ﻋﻠﹶﻰ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢٣٣ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٧٣ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٢٤٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٧١ﺃﲪﺪ ). (٢٦٤/٢ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣١٤٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ). (٤٣٠٨ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢١٥ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٧٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٦٩ﺃﲪﺪ ). (٣٤٢/١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢١٥ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٧٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٦٩ﺃﲪﺪ ). (٣٤٢/١ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٣٢٨ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٧٣ﺃﲪﺪ ). (٤٦٨/٢ ١٢٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﻮﻧﺲ ،ﻭﺫﹶﻟِﻚ ﻟِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺪ ﺃﹶﺧﺒﺮ ﻋﻨﻪ ﺃﹶﻧﻪ ﺍﻟﹾﺘﻘﹶﻤﻪ ﺍﻟﹾﺤﻮﺕ ﻭﻫﻮ ﻣﻠِﻴﻢ ،ﺃﹶﻱ :ﻓﹶﺎﻋِﻞﹲ ﻣﺎ ﻳﻠﹶﺎﻡ ﻋﻠﹶﻴﻪِ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
’Îû 3“yŠ$oYsù Ïmø‹n=tã u‘ωø)¯R `©9 br& £`sàsù $Y6ÅÒ»tóãB |=yd©Œ ŒÎ) Èbq‘Z9$# #sŒur
(١) {ÇÑÐÈ šúüÏJÎ=»©à9$# z`ÏB àMZà2 ’ÎoTÎ) š•oY»ysö6ß™ |MRr& HwÎ) tm»s9Î) Hw br& ÏM»yJè=—à9$#ﻓﹶﻘﹶﺪ ﻳﻘﹶﻊ ﻓِﻲ ﻧ ﹾﻔﺲِ ﺑﻌﺾِ ﺍﻟﻨﺎﺱِ ﺃﹶﻧﻪ ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻦ ﻳﻮﻧﺲ ،ﻓﹶﻠﹶﺎ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻘﹶﺎﻡِ ،ﺇِﺫﹾ ﻟﹶﺎ ﻳﻔﹾﻌﻞﹸ ﻣﺎ ﻳﻠﹶﺎﻡ ﻋﻠﹶﻴﻪِ .ﻭﻣﻦ ﻇﹶﻦ ﻫﺬﹶﺍ ﻓﹶﻘﹶﺪ ﻛﹶﺬﹶﺏ ،ﺑﻞﹾ ﻛﹸﻞﱡ ﻋﺒﺪٍ ﻣِﻦ ﻋِﺒﺎﺩِ ﺍﻟﻠﱠﻪِ ﻳﻘﹸﻮﻝﹸ ﻣﺎ ﻗﹶﺎﻝﹶ ﻳﻮﻧﺲ} : )šúüÏJÎ=»©à9$# z`ÏB àMZà2 ’ÎoTÎ) š•oY»ysö6ß™ |MRr& HwÎ) tm»s9Î
ﻭﺁﺧِﺮﻫﻢ ،ﻓﹶﺄﹶﻭﻟﹸﻬﻢ :ﺁﺩﻡ ،ﻗﹶﺪ ﻗﹶﺎﻝﹶ} : z`ƒÎŽÅ£»y‚ø9$# z`ÏB
{ÇËÌÈ
)(٣
{ÇÑÐÈ
)(٢
&Hw br
ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻭﻝﹸ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ
‘¨ûsðqä3uZs9 $oYôJymö•s?ur $uZs9 ö•Ïÿøós? óO©9 bÎ)ur $uZ|¡àÿRr& !$oY÷Hs>sß $uZ-/u
ﻭﺁﺧِﺮﻫﻢ ﻭﺃﹶﻓﹾﻀﻠﹸﻬﻢ ﻭﺳﻴﺪﻫﻢ :ﻣﺤﻤﺪ
r
ﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ
ﺍﻟﺼﺤِﻴﺢِ ،ﺣﺪِﻳﺚِ ﺍﻟِﺎﺳﺘِﻔﹾﺘﺎﺡِ ،ﻣِﻦ ﺭِﻭﺍﻳﺔِ ﻋﻠِﻲ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ tﻭﻏﹶﻴﺮِﻩِ ،ﺑﻌﺪ ﻗﹶﻮﻟِﻪِ )ﻭﺟﻬﺖ ﻭﺟﻬِﻲ (ﺇِﻟﹶﻰ ﺁﺧِﺮِﻩِ} :ﺍﻟﻠﱠﻬﻢ ﺃﹶﻧﺖ ﺍﻟﹾﻤﻠِﻚ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ،ﺃﹶﻧﺖ ﺭﺑﻲ ﻭﺃﹶﻧﺎ ﻋﺒ ﺪﻙ ،ﻇﹶﻠﹶﻤﺖ
ﻧﻔﹾﺴِﻲ ،ﻭﺍﻋﺘﺮﻓﹶﺖ ﺑِﺬﹶﻧﺒِﻲ ،ﻓﹶﺎﻏﹾﻔِﺮ ﻟِﻲ ﺫﹸﻧﻮﺑِﻲ ﺟﻤِﻴﻌﺎ ،ﻟﹶﺎ ﻳﻐﻔِﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ، (٤) {ﺇِﻟﹶﻰ ﺁﺧِﺮِ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﻛﹶﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ} : ÞOŠÏm§•9$# â‘qàÿtóø9$# uqèd ¼çm¯RÎ) 4 É=Ïm$|Áx. `ä3s? Ÿwur
‘ÿ¼ã&s! t•xÿtósù ’Í< ö•Ïÿøî$$sù ÓŤøÿtR àMôJn=sß ’ÎoTÎ) Éb>u
(٥) {ÇÊÏÈﻭﺃﹶﻳﻀﺎ :ﻓﹶﻴﻮﻧﺲ r ﻟﹶﻤﺎ ﻗِﻴﻞﹶ ﻓِﻴﻪِ} :
{ÏNqçtø:$#
)(٦
ﻓﹶﻨﻬِﻲ ﻧﺒِﻴﻨﺎ
r
y7În/u‘ È/õ3çtÎ: ÷ŽÉ9ô¹$$sù
ﻋﻦِ ﺍﻟﺘﺸﺒﻪِ ﺑِﻪِ ،ﻭﺃﹶﻣﺮﻩ ﺑِﺎﻟﺘﺸﺒﻪِ ﺑِﺄﹸﻭﻟِﻲ ﺍﻟﹾﻌﺰﻡِ
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺁﻳﺔ . ٨٧ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺁﻳﺔ . ٨٧ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٢٣ ) (4ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٧٧١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٢٣ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ) ، (٨٩٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٧٦٠ﺃﲪﺪ ) ، (١٠٣/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٢٣٨ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ . ١٦ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﻠﹶﻢِ ﺁﻳﺔ . ٤٨ ١٢٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺣﻴﺚﹸ ﻗِﻴﻞﹶ ﻟﹶﻪ:
}ÏQ÷“yèø9$# (#qä9'ré& uŽy9|¹ $yJx. ÷ŽÉ9ô¹$$sù
(١) { È@ß™”•9$# z`ÏBﻓﹶﻘﹶﺪ ﻳﻘﹸﻮﻝﹸ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺃﹶﻧﺎ
ﺧﻴﺮ ﻣِﻦ ﻳﻮﻧﺲ :ﻭﻟﹶﻴﺲ ﻟِﻠﹾﺄﹶﻓﹾﻀﻞِ ﺃﹶﻥﹾ ﻳﻔﹾﺨﺮ ﻋﻠﹶﻰ ﻣﻦ ﺩﻭﻧﻪ ،ﻓﹶﻜﹶﻴﻒ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻜﹸﻦ ﺃﹶﻓﹾﻀﻞﹶ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﺤِﺐ ﻛﹸﻞﱠ ﻣﺨﺘﺎﻝٍ ﻓﹶﺨﻮﺭٍ ،ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻲ ﺃﹶﻥﹾ ﺗﻮﺍﺿﻌﻮﺍ ،ﺣﺘﻰ ﻟﹶﺎ ﻳﻔﹾﺨﺮ ﺃﹶﺣﺪ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ ،ﻭﻟﹶﺎ ﻳﺒﻐِﻲ ﺃﹶﺣﺪ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ{ ) .(٢ﻓﹶﺎﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻧﻬﻰ
ﺃﹶﻥﹾ ﻳﻔﹾﺨﺮ ﻋﻠﹶﻰ ﻋﻤﻮﻡِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻓﹶﻜﹶﻴﻒ ﻋﻠﹶﻰ ﻧﺒِﻲ ﻛﹶﺮِﱘٍ؟ ﻓﹶﻠِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ} :ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﻟِﻌﺒﺪٍ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﺃﹶﻧﺎ ﺧﻴﺮ ﻣِﻦ ﻳﻮﻧﺲ ﺑﻦِ ﻣﺘﻰ{ ) .(٣ﻓﹶﻬﺬﹶﺍ ﻧﻬﻲ ﻋﺎﻡ ﻟِﻜﹸﻞﱢ ﺃﹶﺣﺪٍ ﺃﹶﻥﹾ ﻳﺘﻔﹶﻀﻞﹶ ﻭﻳﻔﹾﺘﺨِﺮ ﻋﻠﹶﻰ ﻳﻮﻧﺲ .ﻭﻗﹶﻮﻟﹸﻪ} :ﻣﻦ ﻗﹶﺎﻝﹶ ﺇِﻧﻲ ﺧﻴﺮ ﻣِﻦ ﻳﻮﻧﺲ ﺑﻦِ ﻣﺘﻰ ﻓﹶﻘﹶﺪ ﻛﹶﺬﹶﺏ ، (٤) {ﻓﹶﺈﻧﻪ ﻟﹶﻮ ﻗﹸﺪﺭ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﺃﹶﻓﹾﻀﻞﹶ ،ﻓﹶﻬﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻳﺼِﲑ ﻧﻘﹾﺼﺎ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻛﹶﺎﺫِﺑﺎ ،ﻭﻫﺬﹶﺍ ﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻪ ﻧﺒِﻲ ﻛﹶﺮِﱘ ،ﺑﻞﹾ ﻫﻮ ﺗﻘﹾﺪِﻳﺮ ﻣﻄﹾﻠﹶﻖ ،ﺃﹶﻱ :ﻣﻦ ﻗﹶﺎﻝﹶ ﻫﺬﹶﺍ ﻓﹶﻬﻮ ﻛﹶﺎﺫِﺏ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻪ ﻧﺒِﻲ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎ ﻟﹶﻰ: }
£`sÜt6ósu‹s9 |Mø.uŽõ°r& ÷ûÈõs9
{y7è=uHxå
)(٥
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ
r
ﻣﻌﺼﻮﻣﺎ ﻣِﻦ ﺍﻟﺸﺮﻙِ ،ﻟﹶﻜِﻦ ﺍﻟﹾﻮﻋﺪ
ﻭﺍﻟﹾﻮﻋِﻴﺪ ﻟِﺒﻴﺎﻥِ ﻣﻘﹶﺎﺩِﻳﺮِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ. ﻭﺇِﻧﻤﺎ ﺃﹶﺧﺒﺮ r ﺃﹶﻧﻪ ﺳﻴﺪ ﻭﻟﹶﺪِ ﺁﺩﻡ ،ﻟِﺄﹶﻧﺎ ﻟﹶﺎ ﻳﻤﻜِﻨﻨﺎ ﺃﹶﻥﹾ ﻧﻌﻠﹶﻢ ﺫﹶﻟِﻚ ﺇِﻟﱠﺎ ﺑِﺨﺒﺮِﻩِ ،ﺇِﺫﹾ ﻟﹶﺎ ﻧﺒِﻲ ﺑﻌﺪﻩ ﻳﺨﺒِﺮﻧﺎ ﺑِﻌﻈِﻴﻢِ ﻗﹶﺪﺭِﻩِ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ،ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮﻧﺎ ﻫﻮ ﺑِﻔﹶﻀﺎﺋِﻞِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻗﹶﺒﻠﹶﻪ ،ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﻭﺳﻠﱠﻢ ﺃﹶﺟﻤﻌِﲔ .ﻭﻟِﻬﺬﹶﺍ ﺃﹶﺗﺒﻌﻪ ﺑِﻘﹶﻮﻟِﻪِ ﻭﻟﹶﺎ ﻓﹶﺨﺮ ،ﻛﹶﻤﺎ ﺟﺎﺀَ ﻓِﻲ ﺭِﻭﺍﻳﺔٍ .ﻭﻫﻞﹾ ﻳﻘﹸﻮﻝﹸ ﻣﻦ ﻳﺆﻣِﻦ ﺑِﺎﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ :ﺃﹶﻥﱠ ﻣﻘﹶﺎﻡ ﺍﻟﱠﺬِﻱ ﺃﹸﺳﺮِﻱ ﺑِﻪِ ﺇِﻟﹶﻰ ﺭﺑﻪِ ﻭﻫﻮ ﻣﻘﹶﺮﺏ ﻣﻌﻈﱠﻢ ﻣﻜﹶﺮﻡ - ﻛﹶﻤﻘﹶﺎﻡِ ﺍﻟﱠﺬِﻱ ﺃﹸﻟﹾﻘِﻲ ﻓِﻲ ﺑﻄﹾﻦِ ﺍﻟﹾﺤﻮﺕِ ﻭﻫﻮ ﻣﻠِﻴﻢ؟! ﻭﺃﹶﻳﻦ ﺍﻟﹾﻤﻌﻈﱠﻢ ﺍﻟﹾﻤﻘﹶﺮﺏ ﻣِﻦ ﺍﻟﹾﻤﻤﺘﺤﻦِ ﺍﻟﹾﻤﺆﺩﺏِ؟! ﻓﹶﻬﺬﹶﺍ ﻓِﻲ ﻏﹶﺎﻳﺔِ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﻘﹶﺎﻑِ ﺁﻳﺔ . ٣٥ ) (2ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٤٨٩٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ). (٤١٧٩ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢١٥ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٧٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٦٩ﺃﲪﺪ ). (٣٤٢/١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٣٢٨ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٧٣ﺃﲪﺪ ). (٤٦٨/٢ ) (5ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ٦٥ ١٢٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺘﻘﹾﺮِﻳﺐِ ،ﻭﻫﺬﹶﺍ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟﺘﺄﹾﺩِﻳﺐِ .ﻓﹶﺎﻧﻈﹸﺮ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝِ ،ﻟِﺄﹶﻧﻪ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺤﺮﻑِ ﻟِﻠﹶﻔﹾﻆٍ ﻟﹶﻢ ﻳﻘﹸﻠﹾﻪ ﺍﻟﺮﺳﻮﻝﹸ ،ﻭﻫﻞﹾ ﻳﻘﹶﺎﻭِﻡ ﻫﺬﹶﺍ ﺍﻟﺪﻟِﻴﻞﹸ ﻋﻠﹶﻰ ﻧﻔﹾﻲِ ﻋﻠﹸﻮ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻋﻦ ﺧﻠﹾﻘِﻪِ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹶ ﺍﻟﺼﺤِﻴﺤﺔﹶ ﺍﻟﺼﺮِﳛﺔﹶ ﺍﻟﹾﻘﹶﻄﹾﻌِﻴﺔﹶ ﻋﻠﹶﻰ ﻋﻠﹸﻮ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ ،ﺍﻟﱠﺘِﻲ ﺗﺰِﻳﺪ ﻋﻠﹶﻰ ﺃﹶﻟﹾﻒِ ﺩﻟِﻴﻞٍ ،ﻛﹶﻤﺎ ﻳﺄﹾﺗِﻲ ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺇِﻟﹶﻴﻬﺎ ﻋِﻨﺪ ﻗﹶﻮﻝِ ﺍﻟﺸﻴﺦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ) ﻣﺤِﻴﻂﹲ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻭﻓﹶﻮﻗﹶﻪ ،(ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ.
١٢٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺛﹸﺒﻮﺕ ﺍﻟﹾﺨﻠﱠﺔِ ﻟِﻨﺒِﻴﻨﺎ [ r ﻗﹶﻮﻟﹸﻪ ) :ﻭﺣﺒِﻴﺐ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.( ﺵ :ﺛﹶﺒﺖ ﻟﹶﻪ r ﺃﹶﻋﻠﹶﻰ ﻣﺮﺍﺗِﺐِ ﺍﻟﹾﻤﺤﺒﺔِ ،ﻭﻫِﻲ ﺍﻟﹾﺨﻠﱠﺔﹸ ،ﻛﹶﻤﺎ ﺻﺢ ﻋﻨﻪ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺍﺗﺨﺬﹶﻧِﻲ ﺧﻠِﻴﻠﹰﺎ ﻛﹶﻤﺎ ﺍﺗﺨﺬﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻠﹰﺎ .ﻭﻗﹶﺎﻝﹶ :ﻭﻟﹶﻮ ﻛﹸﻨﺖ ﻣﺘﺨِﺬﹰﺍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺄﹶﺭﺽِ ﺧﻠِﻴﻠﹰﺎ ﻟﹶﺎﺗﺨﺬﹾﺕ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ﺧﻠِﻴﻠﹰﺎ ،ﻭﻟﹶﻜِﻦ ﺻﺎﺣِﺒﻜﹸﻢ ﺧﻠِﻴﻞﹸ ﺍﻟﺮﺣﻤﻦِ{ ) .(١ﻭﺍﻟﹾﺤﺪِﻳﺜﹶﺎﻥِ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻭﻫﻤﺎ ﻳﺒﻄِﻠﹶﺎﻥِ ﻗﹶﻮﻝﹶ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺍﻟﹾﺨﻠﱠﺔﹸ ﻟِﺈِﺑﺮﺍﻫِﻴﻢ ﻭﺍﻟﹾﻤﺤﺒﺔﹸ ﻟِﻤﺤﻤﺪٍ ،ﻓﹶﺈِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻞﹸ ﺍﻟﻠﱠﻪِ ﻭﻣﺤﻤﺪ ﺣﺒِﻴﺒﻪ .ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﺃﹶﻳﻀﺎ} :ﺇِﻧﻲ ﺃﹶﺑﺮﺃﹸ ﺇِﻟﹶﻰ ﻛﹸﻞﱢ ﺧﻠِﻴﻞٍ ﻣِﻦ ﺧﻠﱠﺘِﻪِ{ ) .(٢ﻭﺍﻟﹾﻤﺤﺒﺔﹸ ﻗﹶﺪ ﺛﹶﺒﺘﺖ ﻟِﻐﻴﺮِﻩِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
šúüÏ ZÅ ¡ósßJø 9$# •=Ïtä † ª!$ #ur
} .(٣) {ÇÊÌÍÈ
• =Å s ã ƒ © ! $ # ¨ b Î * s ù
.(٥) {ÇËËËÈ šúïÌ•ÎdgsÜtFßJø9$# •=Ïtä†ur tûüÎ/º§q-G9$# •=Ïtä† ©!$# ¨bÎ) } .(٤) {ÇÐÏÈ tûüÉ)-GßJø9$# ﻓﹶﺒﻄﹶﻞﹶ ﻗﹶﻮﻝﹸ ﻣﻦ ﺧﺺ ﺍﻟﹾﺨﻠﱠﺔﹶ ﺑِﺈِﺑﺮﺍﻫِﻴﻢ ﻭﺍﻟﹾﻤﺤﺒﺔﹶ ﺑِﻤﺤﻤﺪٍ ،ﺑﻞِ ﺍﻟﹾﺨﻠﱠﺔﹸ ﺧﺎﺻﺔﹲ ﺑِﻬِﻤﺎ ،ﻭﺍﻟﹾﻤﺤﺒﺔﹸ ﻋﺎﻣﺔﹲ .ﻭﺣﺪِﻳﺚﹸ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺍﻟﱠﺬِﻱ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣِﺬِﻱ ﺍﻟﱠﺬِﻱ ﻓِﻴﻪِ} :ﺇِﻥﱠ ﺇِﺑﺮﺍﻫِﻴﻢ
ﺧﻠِﻴﻞﹸ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻟﹶﺎ ﻭﺃﹶﻧﺎ ﺣﺒِﻴﺐ ﺍﻟﻠﱠﻪِ ﻭﻟﹶﺎ ﻓﹶﺨﺮ : (٦) {ﻟﹶﻢ ﻳﺜﹾﺒﺖ.(٧) .
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ ) ، (٤٥٤ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٨٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٦٠ﺃﲪﺪ ). (١٨/٣ ) (2ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٨٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٥٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٩٣ﺃﲪﺪ ). (٣٨٩/١ ) (3ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ١٣٤ : ) (4ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ٧٦ : ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٢٢ ) (6ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦١٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ). (٤٧ ) (7ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ،ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﰲ ﺳﻨﻨﻪ ، ٢٦ / ١ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻴﺪ ،ﻋﻦ ﺯﻣﻌﺔ ﺑﻦ ﺻﺎﱀ ،ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻭﻫﺮﺍﻡ ،ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ، ٢٩٥-٢٩٤ / ٤ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﻋﻠﻲ ﺍﳉﻬﻀﻤﻲ ،ﻋﻦ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻴﺪ .ﺬﺍ ﺍﻹﺳﻨﺎﺩ ،ﻭﻗﺎﻝ " :ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ " .ﻭﺣﻖ ﻟﻠﺸﺎﺭﺡ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﻳﻘﻮﻝ ﻫﻨﺎ ﺇﻧﻪ " ﱂ ﻳﺜﺒﺖ " -ﻷﻥ ﺯﻣﻌﺔ ﺑﻦ ﺻﺎﱀ ﺭﺍﻭﻳﻪ :ﺿﻌﻴﻒ . ١٣٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﻣﺮﺍﺗِﺐ ﺍﻟﹾﻤﺤﺒﺔِ [ ﻭﺍﻟﹾﻤﺤﺒﺔﹸ ﻣﺮﺍﺗِﺐ: ﺃﹶﻭﻟﹸﻬﺎ :ﺍﻟﹾﻌﻠﹶﺎﻗﹶﺔﹸ ،ﻭﻫِﻲ ﺗﻌﻠﱡﻖ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﺑِﺎﻟﹾﻤﺤﺒﻮﺏِ .ﻭﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ،ﻭﻫِﻲ ﻣﻴﻞﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﺇِﻟﹶﻰ ﻣﺤﺒﻮﺑِﻪِ ﻭﻃﹶﻠﹶﺒﻪ ﻟﹶﻪ .ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﺍﻟﺼﺒﺎﺑﺔﹸ ،ﻭﻫِﻲ ﺍﻧﺼِﺒﺎﺏ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﺇِﻟﹶﻴﻪِ ﺑِﺤﻴﺚﹸ ﻟﹶﺎ ﻳﻤﻠِﻜﹸﻪ ﺻﺎﺣِﺒﻪ، ﻛﹶﺎﻧﺼِﺒﺎﺏِ ﺍﻟﹾﻤﺎﺀِ ﻓِﻲ ﺍﻟﹾﺤﺪﻭﺭِ. ﺍﻟﺮﺍﺑِﻌﺔﹸ :ﺍﻟﹾﻐﺮﺍﻡ ،ﻭﻫِﻲ ﺍﻟﹾﺤﺐ ﺍﻟﻠﱠﺎﺯِﻡ ﻟِﻠﹾﻘﹶﻠﹾﺐِ ،ﻭﻣِﻨﻪ ﺍﻟﹾﻐﺮِﱘ ،ﻟِﻤﻠﹶﺎﺯﻣﺘِﻪِ ،ﻭﻣِﻨﻪ} : $·B#t•xî tb%x. $ygt/#x‹tã
{ÇÏÎÈ
ﻭﻟﹸﺒﻬﺎ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)(١
)žcÎ
ﺍﻟﹾﺨﺎﻣِﺴﺔﹸ :ﺍﻟﹾﻤﻮﺩﺓﹸ ،ﻭﺍﻟﹾﻮﺩ ،ﻭﻫِﻲ ﺻﻔﹾﻮ ﺍﻟﹾﻤﺤﺒﺔِ ﻭﺧﺎﻟِﺼﻬﺎ
™#tŠãr ß`»oH÷q§•9$# ãNßgs9 ã@yèôfu‹y
.(٢) {ÇÒÏÈﺍﻟﺴﺎﺩِﺳﺔﹸ :ﺍﻟﺸﻐﻒ ،ﻭﻫِﻲ
ﻭﺻﻮﻝﹸ ﺍﻟﹾﻤﺤﺒﺔِ ﺇِﻟﹶﻰ ﺷﻐﺎﻑِ ﺍﻟﹾﻘﹶﻠﹾﺐِ .ﺍﻟﺴﺎﺑِﻌﺔﹸ :ﺍﻟﹾﻌِﺸﻖ :ﻭﻫﻮ ﺍﻟﹾﺤﺐ ﺍﻟﹾﻤﻔﹾﺮِﻁﹸ ﺍﻟﱠﺬِﻱ ﻳﺨﺎﻑ ﻋﻠﹶﻰ ﺻﺎﺣِﺒِﻪِ ﻣِﻨﻪ ،ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻮﺻﻒ ﺑِﻪِ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﻭﻟﹶﺎ ﺍﻟﹾﻌﺒﺪ ﻓِﻲ ﻣﺤﺒﺔِ ﺭﺑﻪِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻗﹶﺪ ﺃﹶﻃﹾﻠﹶﻘﹶﻪ ﺑﻌﻀﻬﻢ .ﻭﺍﺧﺘﻠِﻒ ﻓِﻲ ﺳﺒﺐِ ﺍﻟﹾﻤﻨﻊِ ،ﻓﹶﻘِﻴﻞﹶ :ﻋﺪﻡ ﺍﻟﺘﻮﻗِﻴﻒِ ،ﻭﻗِﻴﻞﹶ ﻏﹶﻴﺮ ﺫﹶﻟِﻚ .ﻭﻟﹶﻌﻞﱠ ﺍﻣﺘِﻨﺎﻉ ﺇِﻃﹾﻠﹶﺎﻗِﻪِ :ﺃﹶﻥﱠ ﺍﻟﹾﻌِﺸﻖ ﻣﺤﺒﺔﹲ ﻣﻊ ﺷﻬﻮﺓٍ .ﺍﻟﺜﱠﺎﻣِﻨﺔﹸ :ﺍﻟﺘﻴﻢ ،ﻭﻫﻮ ﺑِﻤﻌﻨﻰ ﺍﻟﺘﻌﺒﺪِ ) .(٣ﺍﻟﺘﺎﺳِﻌﺔﹸ :ﺍﻟﺘﻌﺒﺪ. ﺍﻟﹾﻌﺎﺷِﺮﺓﹸ :ﺍﻟﹾﺨﻠﱠﺔﹸ ،ﻭﻫِﻲ ﺍﻟﹾﻤﺤﺒﺔﹸ ﺍﻟﱠﺘِﻲ ﺗﺨﻠﱠﻠﹶﺖ ﺭﻭﺡ ﺍﻟﹾﻤﺤِﺐ ﻭﻗﹶﻠﹾﺒﻪ .ﻭﻗِﻴﻞﹶ ﻓِﻲ ﺗﺮﺗِﻴﺒِﻬﺎ ﻏﹶﻴﺮ ﺫﹶﻟِﻚ .ﻭﻫﺬﹶﺍ ﺍﻟﺘﺮﺗِﻴﺐ ﺗﻘﹾﺮِﻳﺐ ﺣﺴﻦ ،ﻳﻌﺮﻑ ﺣﺴﻨﻪ ﺑِﺎﻟﺘﺄﹶﻣﻞِ ﻓِﻲ ﻣﻌﺎﻧِﻴﻪِ. ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻭﺻﻒ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟﹾﻤﺤﺒﺔِ ﻭﺍﻟﹾﺨﻠﱠﺔِ ﻫﻮ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﺠﻠﹶﺎﻝِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﻋﻈﹶﻤﺘِﻪِ، ﻛﹶﺴﺎﺋِﺮِ ﺻِﻔﹶﺎﺗِﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﺇِﻧﻤﺎ ﻳﻮﺻﻒ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻧﻮﺍﻉِ ﺑِﺎﻟﹾﺈِﺭﺍﺩﺓِ ﻭﺍﻟﹾﻮﺩ ﻭﺍﻟﹾﻤﺤﺒﺔِ ﻭﺍﻟﹾﺨﻠﱠﺔِ ،ﺣﺴﺒﻤﺎ ﻭﺭﺩ ﺍﻟﻨﺺ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ ﺁﻳﺔ . ٦٥ ) (2ﺳﻮﺭﺓ ﻣﺮﻳﻢ ﺁﻳﺔ . ٩٦ ) (3ﺍﻟﺘﻴﻢ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﻟﺘﻘﺴﻴﻢ " ﻭﻫﻮ ﺧﻠﻂ . ١٣١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺪِ ﺍﺧﺘﻠِﻒ ﻓِﻲ ﺗﺤﺪِﻳﺪِ ﺍﻟﹾﻤﺤﺒﺔِ ﻋﻠﹶﻰ ﺃﹶﻗﹾﻮﺍﻝٍ ،ﻧﺤﻮ ﺛﹶﻠﹶﺎﺛِﲔ ﻗﹶﻮﻟﹰﺎ .ﻭﻟﹶﺎ ﺗﺤﺪ ﺍﻟﹾﻤﺤﺒﺔﹸ ﺑِﺤﺪ ﺃﹶﻭﺿﺢ ﻣِﻨﻬﺎ ،ﻓﹶﺎﻟﹾﺤﺪﻭﺩ ﻟﹶﺎ ﺗﺰِﻳﺪﻫﺎ ﺇِﻟﱠﺎ ﺧﻔﹶﺎﺀً .ﻭﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀُ ﺍﻟﹾﻮﺍﺿِﺤﺔﹸ ﻟﹶﺎ ﺗﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﺗﺤﺪِﻳﺪٍ، ﻛﹶﺎﻟﹾﻤﺎﺀِ ﻭﺍﻟﹾﻬﻮﺍﺀِ ﻭﺍﻟﺘﺮﺍﺏِ ﻭﺍﻟﹾﺠﻮﻉِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ.
١٣٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﻛﹸﻞﱡ ﻣﻦِ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓﹶ ﺑﻌﺪﻩ r ﻛﹶﺎﺫِﺏ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻛﹸﻞﱡ ﺩﻋﻮﻯ ﺍﻟﻨﺒﻮﺓِ ) (١ﺑﻌﺪﻩ ﻓﹶﻐﻲ ﻭﻫﻮﻯ( ﺵ :ﻟﹶﻤﺎ ﺛﹶﺒﺖ ﺃﹶﻧﻪ ﺧﺎﺗﻢ ﺍﻟﻨﺒِﻴﲔ ،ﻋﻠِﻢ ﺃﹶﻥﱠ ﻣﻦِ ﺍﺩﻋﻰ ﺑﻌﺪﻩ ﺍﻟﻨﺒﻮﺓﹶ ﻓﹶﻬﻮ ﻛﹶﺎﺫِﺏ .ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ: ﻓﹶﻠﹶﻮ ﺟﺎﺀَ ﺍﻟﹾﻤﺪﻋِﻲ ﻟِﻠﻨﺒﻮﺓِ ﺑِﺎﻟﹾﻤﻌﺠِﺰﺍﺕِ ﺍﻟﹾﺨﺎﺭِﻗﹶﺔِ ﻭﺍﻟﹾﺒﺮﺍﻫِﲔِ ﺍﻟﺼﺎﺩِﻗﹶﺔِ ﻛﹶﻴﻒ ﻳﻘﹶﺎﻝﹸ ﺑِﺘﻜﹾﺬِﻳﺒِﻪِ؟ ﻟِﺄﹶﻧﺎ ﻧﻘﹸﻮﻝﹸ :ﻫﺬﹶﺍ ﻟﹶﺎ ﻳﺘﺼﻮﺭ ﺃﹶﻥﹾ ﻳﻮﺟﺪ ،ﻭﻫﻮ ﻣِﻦ ﺑﺎﺏِ ﻓﹶﺮﺽِ ﺍﻟﹾﻤﺤﺎﻝِ ،ﻟِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻤﺎ ﺃﹶﺧﺒﺮ ﺃﹶﻧﻪ ﺧﺎﺗﻢ ﺍﻟﻨﺒِﻴﲔ ،ﻓﹶﻤِﻦ ﺍﻟﹾﻤﺤﺎﻝِ ﺃﹶﻥﹾ ﻳﺄﹾﺗِﻲ ﻣﺪﻉٍ ﻳﺪﻋِﻲ ﺍﻟﻨﺒﻮﺓﹶ ﻭﻟﹶﺎ ﻳﻈﹾﻬِﺮ ﺇِﻣﺎﺭﺓﹶ ﻛﹶﺬِﺑِﻪِ ﻓِﻲ ﺩﻋﻮﺍﻩ. ﻭﺍﻟﹾﻐﻲ :ﺿِﺪ ﺍﻟﺮﺷﺎﺩِ .ﻭﺍﻟﹾﻬﻮﻯ :ﻋِﺒﺎﺭﺓﹲ ﻋﻦ ﺷﻬﻮﺓِ ﺍﻟﻨﻔﹾﺲِ .ﺃﹶﻱ :ﺃﹶﻥﱠ ﺗِﻠﹾﻚ ﺍﻟﺪﻋﻮﻯ ﺑِﺴﺒﺐِ ﻫﻮﻯ ﺍﻟﻨﻔﹾﺲِ ،ﻟﹶﺎ ﻋﻦ ﺩﻟِﻴﻞٍ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﺑﺎﻃِﻠﹶﺔﹰ.
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺩﻋﻮﺓ " ﻭﻫﻮ ﺧﻄﺄ ﻭﺍﺿﺢ . ١٣٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﻋﻤﻮﻡ ﺑِﻌﺜﹶﺘِﻪِ [ r
] ﻋﻤﻮﻡ ﺑِﻌﺜﹶﺘِﻪِ rﻟِﻠﹾﺈِﻧﺲِ ﻭﺍﻟﹾﺠِﻦ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻫﻮ ﺍﻟﹾﻤﺒﻌﻮﺙﹸ ﺇِﻟﹶﻰ ﻋﺎﻣﺔِ ﺍﻟﹾﺠِﻦ ﻭﻛﹶﺎﻓﱠﺔِ ﺍﻟﹾﻮﺭﻯ ،ﺑِﺎﻟﹾﺤﻖ ﻭﺍﻟﹾﻬﺪﻯ ،ﻭﺑِﺎﻟﻨﻮﺭِ ﻭﺍﻟﻀﻴﺎﺀِ (. ﺵ :ﺃﹶﻣﺎ ﻛﹶﻮﻧﻪ ﻣﺒﻌﻮﺛﹰﺎ ﺇِﻟﹶﻰ ﻋﺎﻣﺔِ ﺍﻟﹾﺠِﻦ ،ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦ ﻗﹶﻮﻝِ ﺍﻟﹾﺠِﻦ} :
!$uZtBöqs)»tƒ
& (١) {«!$# zÓÅç#yŠ (#qç7ŠÅ_rﻭﻛﹶﺬﹶﺍ ﺳﻮﺭﺓﹸ ﺍﻟﹾﺠِﻦ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺃﹸﺭﺳِﻞﹶ ﺇِﻟﹶﻴﻬِﻢ ﺃﹶﻳﻀﺎ .ﻗﹶﺎﻝﹶ ﻣﻘﹶﺎﺗِﻞﹲ :ﻟﹶﻢ ﻳﺒﻌﺚِ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻟﹰﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﻧﺲِ ﻭﺍﻟﹾﺠِﻦ ﻗﹶﺒﻠﹶﻪ .ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹲ ﺑﻌِﻴﺪ .ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ×@ߙ①öNä3Ï?ù'tƒ óOs9r& ħRM}$#ur
{öNä3ZÏiB
)(٢
Çd`Ågø:$# uŽ|³÷èyJ»tƒ
ﻭﺍﻟﺮﺳﻞﹸ ﻣِﻦ ﺍﻟﹾﺈِﻧﺲِ ﻓﹶﻘﹶﻂﹾ ،ﻭﻟﹶﻴﺲ ﻣِﻦ ﺍﻟﹾﺠِﻦ ﺭﺳﻮﻝﹲ،
ﻛﹶﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻣﺠﺎﻫِﺪ ﻭﻏﹶﻴﺮﻩ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﻭﺍﻟﹾﺨﻠﹶﻒِ .ﻭﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﺍﻟﺮﺳﻞﹸ ﻣِﻦ ﺑﻨِﻲ ﺁﺩﻡ ،ﻭﻣِﻦ ﺍﻟﹾﺠِﻦ ﻧﺬﹸﺭ .ﻭﻇﹶﺎﻫِﺮ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦِ ﺍﻟﹾﺠِﻦ} :
)$·7»tFÅ2 $oY÷èÏJy™ $¯RÎ
& (٣) {4Óy›qãB ω÷èt/ .`ÏB tAÌ“Réﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﻮﺳﻰ ﻣﺮﺳﻞﹲ ﺇِﻟﹶﻴﻬِﻢ ﺃﹶﻳﻀﺎ .ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ. ﻭﺣﻜﹶﻰ ﺍﺑﻦ ﺟﺮِﻳﺮٍ ﻋﻦِ ﺍﻟﻀﺤﺎﻙِ ﺑﻦِ ﻣﺰﺍﺣِﻢٍ :ﺃﹶﻧﻪ ﺯﻋﻢ ﺃﹶﻥﱠ ﻓِﻲ ﺍﻟﹾﺠِﻦ ﺭﺳﻠﹰﺎ ،ﻭﺍﺣﺘﺞ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﻜﹶﺮِﳝﺔِ .ﻭﻓِﻲ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝِ ﺑِﻬﺎ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻧﻈﹶﺮ ﻟِﺄﹶﻧﻬﺎ ﻣﺤﺘﻤﻠﹶﺔﹲ ﻭﻟﹶﻴﺴﺖ ﺑِﺼﺮِﳛﺔٍ ،ﻭﻫِﻲ-
ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ - ﻛﹶﻘﹶﻮﻟِﻪِ (٤) {ÇËËÈ Üc%y`ö•yJø9$#ur àsä9÷s•=9$# $uKåk÷]ÏB ßlã•øƒs† } :ﻭﺍﻟﹾﻤﺮﺍﺩ :ﻣِﻦ ﺃﹶﺣﺪِﻫِﻤﺎ. ﻭﺃﹶﻣﺎ ﻛﹶﻮﻧﻪ ﻣﺒﻌﻮﺛﹰﺎ ﺇِﻟﹶﻰ ﻛﹶﺎﻓﱠﺔِ ﺍﻟﹾﻮﺭﻯ ،ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ} : (٥) {#\•ƒÉ‹tRurﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
#ZŽ•Ï±o0 Ĩ$¨Y=Ïj9 Zp©ù!$Ÿ2 žwÎ) y7»oYù=y™ö‘r& !$tBur
öNà6ö‹s9Î) «!$# ãAqß™u‘ ’ÎoTÎ) ÚZ$¨Z9$# $yg•ƒr'¯»tƒ ö@è%
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﻘﹶﺎﻑِ ﺁﻳﺔ . ٣١ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٣٠ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﻘﹶﺎﻑِ ﺁﻳﺔ . ٣٠ ) (4ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦِ ﺁﻳﺔ . ٢٢ ) (5ﺳﻮﺭﺓ ﺳﺒﺈٍ ﺁﻳﺔ . ٢٨ ١٣٤
{$·èŠÏHsd
)(١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
x÷n=t/ .`tBur ¾ÏmÎ/ Nä.u‘É‹RT{ ãb#uäö•à)ø9$# #x‹»yd ¥’n<Î) zÓÇrré&ur
ﺑﻠﹶﻐﻪ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : }
y7»oYù=y™ö‘r&ur
(٢) {4ﺃﹶﻱ :ﻭﺃﹸﻧﺬِﺭ ﻣﻦ
(٣) {ÇÐÒÈ #Y‰‹Íky- «!$$Î/ 4’s"x.ur 4 Zwqß™u‘ Ĩ$¨Z=Ï9ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
&¨br& (#þqãZtB#uä šúïÏ%©!$# ÎŽÅe³o0ur }¨$¨Z9$# Í‘É‹Rr& ÷br& öNåk÷]ÏiB 9@ã_u‘ 4’n<Î) !$uZø‹ym÷rr& ÷br& $·6yftã Ĩ$¨Z=Ï9 tb%x.r
öNÍkÍh5u‘ y‰YÏã A-ô‰Ï¹ tPy‰s% óOßgs9
{3
)(٤
#·•ƒÉ‹tR šúüÏJn=»yèù=Ï9 tbqä3u‹Ï9 ¾Ínωö6tã
ﺍﻟﹾﺂﻳﺔﹶ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
{ÇÊÈ
)(٥
?4’n?tã tb$s%ö•àÿø9$# tA¨“tR “Ï%©!$# x8u‘$t6s
ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
|=»tGÅ3ø9$# (#qè?ré& tûïÏ%©#Ïj9 @è%ur
à÷»n=t6ø9$# š•ø‹n=tã $yJ¯RÎ*sù (#öq©9uqs? cÎ)¨r ( (#ry‰tF÷d$# ωs)sù (#qßJn=ó™r& ÷bÎ*sù 4 óOçFôJn=ó™r&uä z`¿Íh‹ÏiBW{$#ur
{3
)(٦
ﻭﻗﹶﺎﻝﹶ } rﺃﹸﻋﻄِﻴﺖ ﺧﻤﺴﺎ ﻟﹶﻢ ﻳﻌﻄﹶﻬﻦ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻗﹶﺒﻠِﻲ :ﻧﺼِﺮﺕ ﺑِﺎﻟﺮﻋﺐِ ﻣﺴِﲑﺓﹶ ﺷﻬﺮٍ، ﻭﺟﻌِﻠﹶﺖ ﻟِﻲ ﺍﻟﹾﺄﹶﺭﺽ ﻣﺴﺠِﺪﺍ ﻭﻃﹶﻬﻮﺭﺍ ،ﻓﹶﺄﹶﻳﻤﺎ ﺭﺟﻞٍ ﻣِﻦ ﺃﹸﻣﺘِﻲ ﺃﹶﺩﺭﻛﹶﺘﻪ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻓﹶﻠﹾﻴﺼﻞﱢ ،ﻭﺃﹸﺣِﻠﱠﺖ ﻟِﻲ ﺍﻟﹾﻐﻨﺎﺋِﻢ ،ﻭﻟﹶﻢ ﺗﺤﻞﱠ ﻟِﺄﹶﺣﺪٍ ﻗﹶﺒﻠِﻲ ،ﻭﺃﹸﻋﻄِﻴﺖ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ،ﻭﻛﹶﺎﻥﹶ ﺍﻟﻨﺒِﻲ ﻳﺒﻌﺚﹸ ﺇِﻟﹶﻰ ﻗﹶﻮﻣِﻪِ ﺧﺎﺻﺔﹰ ﻭﺑﻌِﺜﹾﺖ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺱِ ﻋﺎﻣﺔﹰ{ ) ، (٧ﺃﹶﺧﺮﺟﺎﻩ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٢٨ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٩ ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٣٩ ) (4ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٢ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ ﺁﻳﺔ . ١ ) (6ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ. ٢٠ ) (7ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻴﻤﻢ ) ، (٣٢٨ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٥٢١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻴﻤﻢ ) ، (٤٣٢ﺃﲪﺪ ) ، (٣٠٤/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٣٨٩ ١٣٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺎﻝﹶ
r
}ﻟﹶﺎ ﻳﺴﻤﻊ ﺑِﻲ ﺭﺟﻞﹲ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﻳﻬﻮﺩِﻱ ﻭﻟﹶﺎ ﻧﺼﺮﺍﻧِﻲ ﺛﹸﻢ ﻟﹶﺎ ﻳﺆﻣِﻦ ﺑِﻲ ﺇِﻟﱠﺎ
ﺩﺧﻞﹶ ﺍﻟﻨﺎﺭ ، (١) {ﺭﻭﺍﻩ ﻣﺴﻠِﻢ .ﻭﻛﹶﻮﻧﻪ
r
ﻣﺒﻌﻮﺛﹰﺎ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺱِ ﻛﹶﺎﻓﱠﺔﹰ ﻣﻌﻠﹸﻮﻡ ﻣِﻦ ﺩِﻳﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ
ﺑِﺎﻟﻀﺮﻭﺭﺓِ. ﻭﺃﹶﻣﺎ ﻗﹶﻮﻝﹸ ﺑﻌﺾِ ﺍﻟﻨﺼﺎﺭﻯ ﺃﹶﻧﻪ ﺭﺳﻮﻝﹲ ﺇِﻟﹶﻰ ﺍﻟﹾﻌﺮﺏِ ﺧﺎﺻﺔﹰ :ﻓﹶﻈﹶﺎﻫِﺮ ﺍﻟﹾﺒﻄﹾﻠﹶﺎﻥِ ،ﻓﹶﺈِﻧﻬﻢ ﻟﹶﻤﺎ ﺻﺪﻗﹸﻮﺍ ﺑِﺎﻟﺮﺳﺎﻟﹶﺔِ ﻟﹶﺰِﻣﻬﻢ ﺗﺼﺪِﻳﻘﹸﻪ ﻓِﻲ ﻛﹸﻞﱢ ﻣﺎ ﻳﺨﺒِﺮ ﺑِﻪِ ،ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺃﹶﻧﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺱِ ﻋﺎﻣﺔﹰ ،ﻭﺍﻟﺮﺳﻮﻝﹸ ﻟﹶﺎ ﻳﻜﹾﺬِﺏ ،ﻓﹶﻠﹶﺰِﻡ ﺗﺼﺪِﻳﻘﹸﻪ ﺣﺘﻤﺎ ،ﻓﹶﻘﹶﺪ ﺃﹶﺭﺳﻞﹶ ﺭﺳﻠﹶﻪ ﻭﺑﻌﺚﹶ ﻛﹸﺘﺒﻪ ﻓِﻲ ﺃﹶﻗﹾﻄﹶﺎﺭِ ﺍﻟﹾﺄﹶﺭﺽِ ﺇِﻟﹶﻰ ﻛِﺴﺮﻯ ﻭﻗﹶﻴﺼﺮ ﻭﺍﻟﻨﺠﺎﺷِﻲ ﻭﺍﻟﹾﻤﻘﹶﻮﻗِﺲِ ﻭﺳﺎﺋِﺮِ ﻣﻠﹸﻮﻙِ ﺍﻟﹾﺄﹶﻃﹾﺮﺍﻑِ ،ﻳﺪﻋﻮ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ.
] ﺍﺧﺘِﻠﹶﺎﻑ ﺃﹶﻫﻞِ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﻓِﻲ ﺇِﻋﺮﺍﺏِ "ﻛﹶﺎﻓﱠﺔٍ" [
ﻭﻗﹶﻮﻟﹸﻪ ) :ﻭﻛﹶﺎﻓﱠﺔِ ﺍﻟﹾﻮﺭﻯ ( ﻓِﻲ ﺟﺮ ) ﻛﹶﺎﻓﱠﺔِ ( ﻧﻈﹶﺮ ،ﻓﹶﺈِﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﻢ ﺗﺴﺘﻌﻤﻞﹾ ﻛﹶﺎﻓﱠﺔﹲ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﻌﺮﺏِ ﺇِﻟﱠﺎ ﺣﺎﻟﹰﺎ ،ﻭﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻓِﻲ ﺇِﻋﺮﺍﺑِﻬﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
Zp©ù!$Ÿ2 žwÎ) y7»oYù=y™ö‘r& !$tBur
(٢) {Ĩ$¨Y=Ïj9ﻋﻠﹶﻰ ﺛﹶﻠﹶﺎﺛﹶﺔِ ﺃﹶﻗﹾﻮﺍﻝٍ: ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻧﻬﺎ ﺣﺎﻝﹲ ﻣِﻦ ﺍﻟﹾﻜﹶﺎﻑِ ﻓِﻲ ﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﻭﻫِﻲ ﺍﺳﻢ ﻓﹶﺎﻋِﻞٍ ﻭﺍﻟﺘﺎﺀُ ﻓِﻴﻬﺎ ﻟِﻠﹾﻤﺒﺎﻟﹶﻐﺔِ ،ﺃﹶﻱ: ﺇِﻟﱠﺎ ﻛﹶﺎﻓﺎ ﻟِﻠﻨﺎﺱِ ﻋﻦِ ﺍﻟﹾﺒﺎﻃِﻞِ ،ﻭﻗِﻴﻞﹶ :ﻫِﻲ ﻣﺼﺪﺭ ﻛﹶﻒ ﰲ ﺍﳌﻄﺒﻮﻋﺔ "ﻓﻴﻪ" ﺑﺪﻝ "ﻓﻬﻲ"! ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺎ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ،.ﻓﹶﻬِﻲ ﺑِﻤﻌﻨﻰ ﻛﹶﻔﺎ ﺃﹶﻱ :ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﺗﻜﹸﻒ ﺍﻟﻨﺎﺱ ﻛﹶﻔﺎ ،ﻭﻭﻗﹸﻮﻉ ﺍﻟﹾﻤﺼﺪﺭِ ﺣﺎﻟﹰﺎ ﻛﹶﺜِﲑ .ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻧﻬﺎ ﺣﺎﻝﹲ ﻣِﻦ ﺍﻟﻨﺎﺱِ .ﻭﺍﻋﺘﺮِﺽ ﺑِﺄﹶﻥﱠ ﺣﺎﻝﹶ ﺍﻟﹾﻤﺠﺮﻭﺭِ ﻟﹶﺎ ﻳﺘﻘﹶﺪﻡ ﻋﻠﹶﻴﻪِ ﻋِﻨﺪ ﺍﻟﹾﺠﻤﻬﻮﺭِ ،ﻭﺃﹸﺟِﻴﺐ ﺑِﺄﹶﻧﻪ ﻗﹶﺪ ﺟﺎﺀَ ﻋﻦِ ﺍﻟﹾﻌﺮﺏِ ﻛﹶﺜِﲑﺍ ﻓﹶﻮﺟﺐ ﻗﹶﺒﻮﻟﹸﻪ ،ﻭﻫﻮ ﺍﺧﺘِﻴﺎﺭ ﺍﺑﻦِ ﻣﺎﻟِﻚٍ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ،ﺃﹶﻱ :ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﺇِﻟﱠﺎ ﻟِﻠﻨﺎﺱِ ﻛﹶﺎﻓﱠﺔﹰ .ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻧﻬﺎ ﺻِﻔﹶﺔﹲ ﻟِﻤﺼﺪﺭٍ ﻣﺤﺬﹸﻭﻑٍ ،ﺃﹶﻱ: ﺇِﺭﺳﺎﻟﹶﺔﹰ ﻛﹶﺎﻓﱠﺔﹰ .ﻭﺍﻋﺘﺮِﺽ ﺑِﻤﺎ ﺗﻘﹶﺪﻡ ﺃﹶﻧﻬﺎ ﻟﹶﻢ ﺗﺴﺘﻌﻤﻞﹾ ﺇِﻟﱠﺎ ﺣﺎﻟﹰﺎ.
) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٥٣ﺃﲪﺪ ). (٣١٧/٢ ) (2ﺳﻮﺭﺓ ﺳﺒﺈٍ ﺁﻳﺔ . ٢٨ ١٣٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﻮﻟﹸﻪ ) :ﺑِﺎﻟﹾﺤﻖ ﻭﺍﻟﹾﻬﺪﻯ ﻭﺑِﺎﻟﻨﻮﺭِ ﻭﺍﻟﻀﻴﺎﺀِ ( .ﻫﺬِﻩِ ﺃﹶﻭﺻﺎﻑ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻣِﻦ ﺍﻟﺪﻳﻦِ ﻭﺍﻟﺸﺮﻉِ ﺍﻟﹾﻤﺆﻳﺪِ ﺑِﺎﻟﹾﺒﺮﺍﻫِﲔِ ﺍﻟﹾﺒﺎﻫِﺮﺓِ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ .ﻭﺍﻟﻀﻴﺎﺀُ :ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻦ ﺍﻟﻨﻮﺭِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(١) {#Y‘qçR t•yJs)ø9$#ur [ä!$u‹ÅÊ š[ôJ¤±9$# Ÿ@yèy_ “Ï%©!$# uqèd } :
) (1ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٥ ١٣٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻴﺲ ﺑِﻤﺨﻠﹸﻮﻕٍ [ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺇِﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻣِﻨﻪ ﺑﺪﺍ ﺑِﻠﹶﺎ ﻛﹶﻴﻔِﻴﺔٍ ﻗﹶﻮﻟﹰﺎ ،ﻭﺃﹶﻧﺰﻟﹶﻪ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ ﻭﺣﻴﺎ، ﻭﺻﺪﻗﹶﻪ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺣﻘﺎ ،ﻭﺃﹶﻳﻘﹶﻨﻮﺍ ﺃﹶﻧﻪ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟﹾﺤﻘِﻴﻘﹶﺔِ ،ﻟﹶﻴﺲ ﺑِﻤﺨﻠﹸﻮﻕٍ ﻛﹶﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﺒﺮِﻳﺔِ .ﻓﹶﻤﻦ ﺳﻤِﻌﻪ ﻓﹶﺰﻋﻢ ﺃﹶﻧﻪ ﻛﹶﻠﹶﺎﻡ ﺍﻟﹾﺒﺸﺮِ ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ ،ﻭﻗﹶﺪ ﺫﹶﻣﻪ ﺍﻟﻠﱠﻪ ﻭﻋﺎﺑﻪ ﻭﺃﹶﻭﻋﺪﻩ ﺑِﺴﻘﹶﺮ ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : }
)ÎŽ|³u;ø9$# ãAöqs% žwÎ) !#x‹»yd ÷bÎ
™t•s)y™ Ïm‹Î=ô¹é'y
{ÇËÎÈ
)(٢
{ÇËÏÈ
)(١
-ﻓﹶﻠﹶﻤﺎ ﺃﹶﻭﻋﺪ ﺍﻟﻠﱠﻪ ﺑِﺴﻘﹶﺮ ﻟِﻤﻦ ﻗﹶﺎﻝﹶ:
ﻋﻠِﻤﻨﺎ ﻭﺃﹶﻳﻘﹶﻨﺎ ﺃﹶﻧﻪ ﻗﹶﻮﻝﹸ ﺧﺎﻟِﻖِ ﺍﻟﹾﺒﺸﺮِ ،ﻭﻟﹶﺎ ﻳﺸﺒِﻪ ﻗﹶﻮﻝﹶ
ﺍﻟﹾﺒﺸﺮِ (. ﺵ :ﻫﺬِﻩِ ﻗﹶﺎﻋِﺪﺓﹲ ﺷﺮِﻳﻔﹶﺔﹲ ،ﻭﺃﹶﺻﻞﹲ ﻛﹶﺒِﲑ ﻣِﻦ ﺃﹸﺻﻮﻝِ ﺍﻟﺪﻳﻦِ ،ﺿﻞﱠ ﻓِﻴﻪِ ﻃﹶﻮﺍﺋِﻒ ﻛﹶﺜِﲑﺓﹲ ﻣِﻦ ﺍﻟﻨﺎﺱِ .ﻭﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺣﻜﹶﺎﻩ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﹾﺤﻖ ﺍﻟﱠﺬِﻱ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹸ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻟِﻤﻦ ﺗﺪﺑﺮﻫﻤﺎ ،ﻭﺷﻬِﺪﺕ ﺑِﻪِ ﺍﻟﹾﻔِﻄﹾﺮﺓﹸ ﺍﻟﺴﻠِﻴﻤﺔﹸ ﺍﻟﱠﺘِﻲ ﻟﹶﻢ ﺗﻐﻴﺮ ﺑِﺎﻟﺸﺒﻬﺎﺕِ ﻭﺍﻟﺸﻜﹸﻮﻙِ ﻭﺍﻟﹾﺂﺭﺍﺀِ ﺍﻟﹾﺒﺎﻃِﻠﹶﺔِ.
] ﺍﻓﹾﺘِﺮﺍﻕ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﺗِﺴﻌﺔِ ﺃﹶﻗﹾﻮﺍﻝٍ [
ﻭﻗﹶﺪ ﺍﻓﹾﺘﺮﻕ ﺍﻟﻨﺎﺱ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﺗِﺴﻌﺔِ ﺃﹶﻗﹾﻮﺍﻝٍ: ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻥﱠ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻫﻮ ﻣﺎ ﻳﻔِﻴﺾ ﻋﻠﹶﻰ ﺍﻟﻨﻔﹸﻮﺱِ ﻣِﻦ ﻣﻌﺎﻧِﻲ ،ﺇِﻣﺎ ﻣِﻦ ﺍﻟﹾﻌﻘﹾﻞِ ﺍﻟﹾﻔﹶﻌﺎﻝِ ﻋِﻨﺪ ﺑﻌﻀِﻬِﻢ ،ﺃﹶﻭ ﻣِﻦ ﻏﹶﻴﺮِﻩِ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﻟﺼﺎﺑِﺌﹶﺔِ ﻭﺍﻟﹾﻤﺘﻔﹶﻠﹾﺴِﻔﹶﺔِ. ﻭﺛﹶﺎﻧِﻴﻬﺎ :ﺃﹶﻧﻪ ﻣﺨﻠﹸﻮﻕ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﻣﻨﻔﹶﺼِﻠﹰﺎ ﻋﻨﻪ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ. ﻭﺛﹶﺎﻟِﺜﹸﻬﺎ :ﺃﹶﻧﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ﻗﹶﺎﺋِﻢ ﺑِﺬﹶﺍﺕِ ﺍﻟﻠﱠﻪِ ،ﻫﻮ ﺍﻟﹾﺄﹶﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﹾﺨﺒﺮ ﻭﺍﻟِﺎﺳﺘِﺨﺒﺎﺭ ،ﻭﺇِﻥﹾ ﻋﺒﺮ ﻋﻨﻪ ﺑِﺎﻟﹾﻌﺮﺑِﻴﺔِ ﻛﹶﺎﻥﹶ ﻗﹸﺮﺁﻧﺎ ،ﻭﺇِﻥﹾ ﻋﺒﺮ ﻋﻨﻪ ﺑِﺎﻟﹾﻌِﺒﺮِﻳﻪِ ﻛﹶﺎﻥﹶ ﺗﻮﺭﺍﺓﹰ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﺑﻦِ ﻛِﻠﹶﺎﺏٍ ﻭﻣﻦ ﻭﺍﻓﹶﻘﹶﻪ ،ﻛﹶﺎﻟﹾﺄﹶﺷﻌﺮِﻱ ﻭﻏﹶﻴﺮِﻩِ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻤﺪﺛﱢﺮِ ﺁﻳﺔ . ٢٦ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻤﺪﺛﱢﺮِ ﺁﻳﺔ . ٢٥ ١٣٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺭﺍﺑِﻌﻬﺎ :ﺃﹶﻧﻪ ﺣﺮﻭﻑ ﻭﺃﹶﺻﻮﺍﺕ ﺃﹶﺯﻟِﻴﺔﹲ ﻣﺠﺘﻤِﻌﺔﹲ ﻓِﻲ ﺍﻟﹾﺄﹶﺯﻝِ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﻃﹶﺎﺋِﻔﹶﺔٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺤﺪِﻳﺚِ. ﻭﺧﺎﻣِﺴﻬﺎ :ﺃﹶﻧﻪ ﺣﺮﻭﻑ ﻭﺃﹶﺻﻮﺍﺕ ،ﻟﹶﻜِﻦ ﺗﻜﹶﻠﱠﻢ ﺍﻟﻠﱠﻪ ﺑِﻬﺎ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺘﻜﹶﻠﱢﻤﺎ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﻟﹾﻜﹶﺮﺍﻣِﻴﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ. ﻭﺳﺎﺩِﺳﻬﺎ :ﺃﹶﻥﱠ ﻛﹶﻠﹶﺎﻣﻪ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﻣﺎ ﻳﺤﺪِﺛﹸﻪ ﻣِﻦ ﻋِﻠﹾﻤِﻪِ ﻭﺇِﺭﺍﺩﺗِﻪِ ﺍﻟﹾﻘﹶﺎﺋِﻢِ ﺑِﺬﹶﺍﺗِﻪِ ،ﻭﻫﺬﹶﺍ ﻳﻘﹸﻮﻟﹸﻪ ﺻﺎﺣِﺐ ﺍﻟﹾﻤﻌﺘﺒﺮِ ،ﻭﻳﻤِﻴﻞﹸ ﺇِﻟﹶﻴﻪِ ﺍﻟﺮﺍﺯِﻱ ﻓِﻲ ﺍﻟﹾﻤﻄﹶﺎﻟِﺐِ ﺍﻟﹾﻌﺎﻟِﻴﺔِ. ﻭﺳﺎﺑِﻌﻬﺎ :ﺃﹶﻥﱠ ﻛﹶﻠﹶﺎﻣﻪ ﻳﺘﻀﻤﻦ ﻣﻌﻨﻰ ﻗﹶﺎﺋِﻤﺎ ﺑِﺬﹶﺍﺗِﻪِ ﻫﻮ ﻣﺎ ﺧﻠﹶﻘﹶﻪ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺃﹶﺑِﻲ ﻣﻨﺼﻮﺭٍ ﺍﻟﹾﻤﺎﺗﺮِﻳﺪِﻱ. ﻭﺛﹶﺎﻣِﻨﻬﺎ :ﺃﹶﻧﻪ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻘﹶﺪِﱘِ ﺍﻟﹾﻘﹶﺎﺋِﻢِ ﺑِﺎﻟﺬﱠﺍﺕِ ﻭﺑﻴﻦ ﻣﺎ ﻳﺨﻠﹸﻘﹸﻪ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﺄﹶﺻﻮﺍﺕِ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺃﹶﺑِﻲ ﺍﻟﹾﻤﻌﺎﻟِﻲ ﻭﻣﻦ ﺗﺒِﻌﻪ. ﻭﺗﺎﺳِﻌﻬﺎ :ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺇِﺫﹶﺍ ﺷﺎﺀَ ﻭﻣﺘﻰ ﺷﺎﺀَ ﻭﻛﹶﻴﻒ ﺷﺎﺀَ ،ﻭﻫﻮ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻪِ ﺑِﺼﻮﺕٍ ﻳﺴﻤﻊ ،ﻭﺃﹶﻥﱠ ﻧﻮﻉ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻗﹶﺪِﱘ ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦِ ﺍﻟﺼﻮﺕ ﺍﻟﹾﻤﻌﻴﻦ ﻗﹶﺪِﳝﺎ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﺄﹾﺛﹸﻮﺭ ﻋﻦ ﺃﹶﺋِﻤﺔِ ﺍﻟﹾﺤﺪِﻳﺚِ ﻭﺍﻟﺴﻨﺔِ. ﻭﻗﹶﻮﻝﹸ ﺍﻟﺸﻴﺦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ) :ﻭﺇِﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ( .ﺇِﻥﱠ ﺑِﻜﹶﺴﺮِ ﺍﻟﹾﻬﻤﺰﺓِ -ﻋﻄﹾﻒ ﻋﻠﹶﻰ ﻗﹶﻮﻟِﻪِ ) :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻭﺍﺣِﺪ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ ( ﺛﹸﻢ ﻗﹶﺎﻝﹶ ) :ﻭﺇِﻥﱠ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﺍﻟﹾﻤﺼﻄﹶﻔﹶﻰ ( .ﻭﻛﹶﺴﺮ ﻫﻤﺰﺓِ ﺇِﻥﱠ ﻓِﻲ ﺍﻟﹾﻤﻮﺍﺿِﻊِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ،ﻟِﺄﹶﻧﻬﺎ ﻣﻌﻤﻮﻝﹸ ﺍﻟﹾﻘﹶﻮﻝِ ،ﺃﹶﻋﻨِﻲ ﻗﹶﻮﻟﹶﻪ ﻓِﻲ ﺃﹶﻭﻝِ ﻛﹶﻠﹶﺎﻣِﻪِ ) :ﻧﻘﹸﻮﻝﹸ ﻓِﻲ ﺗﻮﺣِﻴﺪِ ﺍﻟﻠﱠﻪِ (. ﻭﻗﹶﻮﻟﹸﻪ ) :ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣِﻨﻪ ﺑﺪﺍ ﺑِﻠﹶﺎ ﻛﹶﻴﻔِﻴﺔٍ ﻗﹶﻮﻟﹰﺎ (- :ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ .ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹶ ﺗﺰﻋﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁَﻥﹶ ﻟﹶﻢ ﻳﺒﺪ ﻣِﻨﻪ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﺣِﻜﹶﺎﻳﺔﹸ ﻗﹶﻮﻟِﻬِﻢ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻭﺇِﺿﺎﻓﹶﺘﻪ ﺇِﻟﹶﻴﻪِ ﺇِﺿﺎﻓﹶﺔﹸ ﺗﺸﺮِﻳﻒٍ، ﻛﹶﺒﻴﺖِ ﺍﻟﻠﱠﻪِ ،ﻭﻧﺎﻗﹶﺔِ ﺍﻟﻠﱠﻪِ ،ﻳﺤﺮﻓﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﻠِﻢ ﻋﻦ ﻣﻮﺍﺿِﻌِﻪِ! ﻭﻗﹶﻮﻟﹸﻬﻢ ﺑﺎﻃِﻞﹲ. ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻣﻌﺎﻥٍ ﻭﺃﹶﻋﻴﺎﻥﹲ ،ﻓﹶﺈِﺿﺎﻓﹶﺔﹸ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻟِﻠﺘﺸﺮِﻳﻒِ ،ﻭﻫِﻲ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ﻟﹶﻪ ،ﻛﹶﺒﻴﺖِ ﺍﻟﻠﱠﻪِ ،ﻭﻧﺎﻗﹶﺔِ ﺍﻟﻠﱠﻪِ ،ﺑِﺨِﻠﹶﺎﻑِ ﺇِﺿﺎﻓﹶﺔِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﻛﹶﻌِﻠﹾﻢِ ﺍﻟﻠﱠﻪِ ،ﻭﻗﹸﺪﺭﺗِﻪِ ،ﻭﻋِﺰﺗِﻪِ،
١٣٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺟﻠﹶﺎﻟِﻪِ ،ﻭﻛِﺒﺮِﻳﺎﺋِﻪِ ،ﻭﻛﹶﻠﹶﺎﻣِﻪِ ،ﻭﺣﻴﺎﺗِﻪِ ،ﻭﻋﻠﹸﻮﻩِ ،ﻭﻗﹶﻬﺮِﻩِ -ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻛﹸﻠﱠﻪ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ ،ﻟﹶﺎ ﻳﻤﻜِﻦ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺷﻲﺀٌ ﻣِﻦ ﺫﹶﻟِﻚ ﻣﺨﻠﹸﻮﻗﹰﺎ.
ﺠﻤﺎﻋﺔِ ﻓِﻲ ﺻِﻔﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ [ ] ﻣﺬﹾﻫﺐ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾ
ﻭﺍﻟﹾﻮﺻﻒ ﺑِﺎﻟﺘﻜﹶﻠﱡﻢِ ﻣِﻦ ﺃﹶﻭﺻﺎﻑِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﺿِﺪﻩ ﻣِﻦ ﺃﹶﻭﺻﺎﻑِ ﺍﻟﻨﻘﹾﺺِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: }
Ÿw ¼çm¯Rr& (#÷rt•tƒ óOs9r& 4 î‘#uqäz ¼ã&©! #Y‰|¡y_ WxôfÏã óOÎgÍhŠÎ=ãm ô`ÏB ¾Ínω÷èt/ .`ÏB 4Óy›qãB ãPöqs% x‹sƒªB$#ur
¸x‹Î6y™ öNÍk‰Ï‰öhtƒ Ÿwur öNßgßJÏk=s3ãƒ
{¢
)(١
ﻓﹶﻜﹶﺎﻥﹶ ﻋﺒﺎﺩ ﺍﻟﹾﻌِﺠﻞِ -ﻣﻊ ﻛﹸﻔﹾﺮِﻫِﻢ - ﺃﹶﻋﺮﻑ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦ
ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻓﹶﺈِﻧﻬﻢ ﻟﹶﻢ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻟِﻤﻮﺳﻰ :ﻭﺭﺑﻚ ﻟﹶﺎ ﻳﺘﻜﹶﻠﱠﻢ ﺃﹶﻳﻀﺎ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻋﻦِ ﺍﻟﹾﻌِﺠﻞِ ﺃﹶﻳﻀﺎ: }
&#uŽŸÑ öNçlm; à7Î=ôJtƒ Ÿwur Zwöqs% óOÎgø‹s9Î) ßìÅ_ö•tƒ žwr& tb÷rt•tƒ Ÿxsùr
(٢) {ÇÑÒÈ $YèøÿtR Ÿwurﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﻧﻔﹾﻲ
ﺭﺟﻮﻉِ ﺍﻟﹾﻘﹶﻮﻝِ ﻭﻧﻔﹾﻲ ﺍﻟﺘﻜﹶﻠﱡﻢِ ﻧﻘﹾﺺ ﻳﺴﺘﺪﻝﱡ ﺑِﻪِ ﻋﻠﹶﻰ ﻋﺪﻡِ ﺃﹸﻟﹸﻮﻫِﻴﺔِ ﺍﻟﹾﻌِﺠﻞِ. ﻭﻏﹶﺎﻳﺔﹸ ﺷﺒﻬﺘِﻬِﻢ ﺃﹶﻧﻬﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﻠﹾﺰﻡ ﻣِﻨﻪ ﺍﻟﺘﺸﺒِﻴﻪ ﻭﺍﻟﺘﺠﺴِﻴﻢ؟ ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ :ﺇِﺫﹶﺍ ﻗﹸﻠﹾﻨﺎ ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻳﺘﻜﹶﻠﱠﻢ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﺠﻠﹶﺎﻟِﻪِ ﺍﻧﺘﻔﹶﺖ ﺷﺒﻬﺘﻬﻢ .ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎﻝﹶ} : &߉pkô¶s?ur öNÍk‰É‰÷ƒr& !$uZßJÏk=s3è?ur öNÎgÏdºuqøùr
ﺗﺘﻜﹶﻠﱠﻢ .ﻭﻛﹶﺬﹶﺍ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} : &¨@ä. t,sÜRr
«{&äóÓx
)(٤
&{Nßgè=ã_ö‘r
)(٣
#’n?tã ÞOÏFøƒwU tPöqu‹ø9$#
ﻓﹶﻨﺤﻦ ﻧﺆﻣِﻦ ﺃﹶﻧﻬﺎ ﺗﺘﻜﹶﻠﱠﻢ ،ﻭﻟﹶﺎ ﻧﻌﻠﹶﻢ ﻛﹶﻴﻒ
ü“Ï%©!$# ª!$# $uZs)sÜRr& (#þqä9$s% ( $oYø‹n=tã öN›?‰Îgx© zNÏ9 öNÏdÏŠqè=ßÚÏ9 (#qä9$s%ur
ﻭﻛﹶﺬﹶﻟِﻚ ﺗﺴﺒِﻴﺢ ﺍﻟﹾﺤﺼﺎ ﻭﺍﻟﻄﱠﻌﺎﻡِ ،ﻭﺳﻠﹶﺎﻡ ﺍﻟﹾﺤﺠﺮِ ،ﻛﹸﻞﱡ ﺫﹶﻟِﻚ ﺑِﻠﹶﺎ ﻓﹶﻢٍ
ﻳﺨﺮﺝ ﻣِﻨﻪ ﺍﻟﺼﻮﺕ ﺍﻟﺼﺎﻋِﺪ ﻣِﻦ ﺍﻟﺮﺋﹶﺔِ ،ﺍﻟﹾﻤﻌﺘﻤِﺪ ﻋﻠﹶﻰ ﻣﻘﹶﺎﻃِﻊِ ﺍﻟﹾﺤﺮﻭﻑِ. ﻭﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺃﹶﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺑِﻘﹶﻮﻟِﻪِ ) :ﻣِﻨﻪ ﺑﺪﺍ ﺑِﻠﹶﺎ ﻛﹶﻴﻔِﻴﺔٍ ﻗﹶﻮﻟﹰﺎ ( ،ﺃﹶﻱ :ﻇﹶﻬﺮ ﻣِﻨﻪ ﻭﻟﹶﺎ ﻧﺪﺭِﻱ ﻛﹶﻴﻔِﻴﺔﹶ ﺗﻜﹶﻠﱡﻤِﻪِ ﺑِﻪِ .ﻭﺃﹶﻛﱠﺪ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺑِﻘﹶﻮﻟِﻪِ ) ﻗﹶﻮﻟﹰﺎ ( ،ﺃﹶﺗﻰ ﺑِﺎﻟﹾﻤﺼﺪﺭِ ﺍﻟﹾﻤﻌﺮﻑِ ﻟِﻠﹾﺤﻘِﻴﻘﹶﺔِ، ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٤٨ ) (2ﺳﻮﺭﺓ ﻃﹶﻪ ﺁﻳﺔ . ٨٩ ) (3ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٦٥ ) (4ﺳﻮﺭﺓ ﻓﹸﺼﻠﹶﺖ ﺁﻳﺔ . ٢١ ١٤٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﹶﻤﺎ ﺃﹶﻛﱠﺪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺍﻟﺘﻜﹾﻠِﻴﻢ ﺑِﺎﻟﹾﻤﺼﺪﺭِ ﺍﻟﹾﻤﺜﹾﺒِﺖِ ﺍﻟﻨﺎﻓِﻲ ﻟِﻠﹾﻤﺠﺎﺯِ ﻓِﻲ ﻗﹶﻮﻟِﻪِ} :
4Óy›qãB ª!$# zN¯=x.ur
? (١) {ÇÊÏÍÈ $VJŠÎ=ò6sﻓﹶﻤﺎﺫﹶﺍ ﺑﻌﺪ ﺍﻟﹾﺤﻖ ﺇِﻟﱠﺎ ﺍﻟﻀﻠﹶﺎﻝﹸ؟! ﻭﻟﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ ﻟِﺄﹶﺑِﻲ ﻋﻤﺮِﻭ ﺑﻦِ ﺍﻟﹾﻌﻠﹶﺎﺀِ -ﺃﹶﺣﺪِ ﺍﻟﹾﻘﹸﺮﺍﺀِ ﺍﻟﺴﺒﻌﺔِ :ﺃﹸﺭِﻳﺪ ﺃﹶﻥﹾ ﺗﻘﹾﺮﺃﹶ: ﻭﻛﹶﻠﱠﻢ ﺍﻟﻠﱠﻪ ﻣﻮﺳﻰ ،ﺑِﻨﺼﺐِ ﺍﺳﻢِ ﺍﻟﻠﱠﻪِ ،ﻟِﻴﻜﹸﻮﻥﹶ ﻣﻮﺳﻰ ﻫﻮ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ﻟﹶﺎ ﺍﻟﻠﱠﻪ !ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻋﻤﺮٍﻭ :ﻫﺐ ﺃﹶﻧﻲ ﻗﹶﺮﺃﹾﺕ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹶ ﻛﹶﺬﹶﺍ ،ﻓﹶﻜﹶﻴﻒ ﺗﺼﻨﻊ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
uä!%y` $£Js9ur
(٢) {¼çmš/u‘ ¼çmyJ¯=x.ur $uZÏF»s)ŠÏJÏ9 4Óy›qãB؟! ﻓﹶﺒﻬِﺖ ﺍﻟﹾﻤﻌﺘﺰِﻟِﻲ!
] ﺛﹸﺒﻮﺕ ﺗﻜﹾﻠِﻴﻢِ ﺍﻟﻠﱠﻪِ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ[
ﻭﻛﹶﻢ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻣِﻦ ﺩﻟِﻴﻞٍ ﻋﻠﹶﻰ ﺗﻜﹾﻠِﻴﻢِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
™5OŠÏm§‘ 5b>§‘ `ÏiB Zwöqs% ÖN»n=y
{ÇÎÑÈ
)(٣
ﻓﹶﻌﻦ ﺟﺎﺑِﺮٍ
t
ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
}ﺑﻴﻨﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺠﻨﺔِ ﻓِﻲ ﻧﻌِﻴﻢٍ ﺇِﺫﹾ ﺳﻄﹶﻊ ﻟﹶﻬﻢ ﻧﻮﺭ ،ﻓﹶﺮﻓﹶﻌﻮﺍ ﺃﹶﺑﺼﺎﺭﻫﻢ ،ﻓﹶﺈِﺫﹶﺍ ﺍﻟﺮﺏ ﺟﻞﱠ ﺟﻠﹶﺎﻟﹸﻪ ﻗﹶﺪ ﺃﹶﺷﺮﻑ ﻋﻠﹶﻴﻬِﻢ ﻣِﻦ ﻓﹶﻮﻗِﻬِﻢ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺍﻟﺴﻠﹶﺎﻡ ﻋﻠﹶﻴﻜﹸﻢ ﻳﺎ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻫﻮ ﻗﹶﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ} :
™5OŠÏm§‘ 5b>§‘ `ÏiB Zwöqs% ÖN»n=y
{ÇÎÑÈ
)(٤
ﻓﹶﻠﹶﺎ ﻳﻠﹾﺘﻔِﺘﻮﻥﹶ ﺇِﻟﹶﻰ ﺷﻲﺀٍ ﻣِﻤﺎ ﻫﻢ ﻓِﻴﻪِ ﻣِﻦ
ﺍﻟﻨﻌِﻴﻢِ ،ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﻨﻈﹸﺮﻭﻥﹶ ﺇِﻟﹶﻴﻪِ ،ﺣﺘﻰ ﻳﺤﺘﺠِﺐ ﻋﻨﻬﻢ ،ﻭﺗﺒﻘﹶﻰ ﺑﺮﻛﹶﺘﻪ ﻭﻧﻮﺭﻩ . {ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﻏﹶﻴﺮﻩ .ﻓﹶﻔِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻭﺇِﺛﹾﺒﺎﺕ ﺍﻟﺮﺅﻳﺔِ ،ﻭﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﻌﻠﹸﻮ ،ﻭﻛﹶﻴﻒ ﻳﺼِﺢ ﻣﻊ ﻫﺬﹶﺍ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﺮﺏ ﻛﹸﻠﱡﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪﺍ ،ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)tûïÏ%©!$# ¨bÎ
„ª!$# ãNßgßJÏk=x6ムŸwur Íot•ÅzFy$# ’Îû öNßgs9 t,»n=yz Ÿw š•Í´¯»s9'ré& ¸x‹Î=s% $YYyJrO öNÍkÈ]»yJ÷ƒr&ur «!$# ωôgyèÎ/ tbrçŽtIô±o
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ١٦٤ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٤٣ ) (3ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٥٨ ) (4ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٥٨ ١٤١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ã•ÝàZtƒ Ÿwur
){öNÍköŽs9Î
)(١
ﻓﹶﺄﹶﻫﺎﻧﻬﻢ ﺑِﺘﺮﻙِ ﺗﻜﹾﻠِﻴﻤِﻬِﻢ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻜﹶﻠﱢﻤﻬﻢ ﺗﻜﹾﻠِﻴﻢ ﺗﻜﹾ ِﺮﱘٍ ،ﻭﻫﻮ
ﺍﻟﺼﺤِﻴﺢ ،ﺇِﺫﹾ ﻗﹶﺪ ﺃﹶﺧﺒﺮ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﺄﹸﺧﺮﻯ ﺃﹶﻧﻪ ﻳﻘﹸﻮﻝﹸ ﻟﹶﻬﻢ ﻓِﻲ ﺍﻟﻨﺎﺭِ} :
Ÿwur $pkŽÏù (#qä«|¡÷z$#
? (٢) {ÇÊÉÑÈ ÈbqßJÏk=s3èﻓﹶﻠﹶﻮ ﻛﹶﺎﻥﹶ ﻟﹶﺎ ﻳﻜﹶﻠﱢﻢ ﻋِﺒﺎﺩﻩ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻟﹶﻜﹶﺎﻧﻮﺍ ﻓِﻲ ﺫﹶﻟِﻚ ﻫﻢ ﻭﺃﹶﻋﺪﺍﺅﻩ ﺳﻮﺍﺀً، ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻲ ﺗﺨﺼِﻴﺺِ ﺃﹶﻋﺪﺍﺋِﻪِ ﺑِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﻜﹶﻠﱢﻤﻬﻢ ﻓﹶﺎﺋِﺪﺓﹲ ﺃﹶﺻﻠﹰﺎ .ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻓِﻲ ﺻﺤِﻴﺤِﻪِ: ﺑﺎﺏ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ ﻣﻊ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ،ﻭﺳﺎﻕ ﻓِﻴﻪِ ﻋِﺪﺓﹶ ﺃﹶﺣﺎﺩِﻳﺚﹶ .ﻓﹶﺄﹶﻓﹾﻀﻞﹸ ﻧﻌِﻴﻢِ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺭﺅﻳﺔﹸ ﻭﺟﻬِﻪِ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ ،ﻭﺗﻜﹾﻠِﻴﻤﻪ ﻟﹶﻬﻢ .ﻓﹶﺈِﻧﻜﹶﺎﺭ ﺫﹶﻟِﻚ ﺇِﻧﻜﹶﺎﺭ ﻟِﺮﻭﺡِ ﺍﻟﹾﺠﻨﺔِ .ﻭﺃﹶﻋﻠﹶﻰ ﻧﻌِﻴﻤِﻬﺎ ﻭﺃﹶﻓﹾﻀﻠِﻪِ ﺍﻟﱠﺬِﻱ ﻣﺎ ﻃﹶﺎﺑﺖ ﻟِﺄﹶﻫﻠِﻬﺎ ﺇِﻟﱠﺎ ﺑِﻪِ.
] ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ﻭﻟﹶﻴﺲ ﺑِﻤﺨﻠﹸﻮﻕٍ [
ﻭﺃﹶﻣﺎ ﺍﺳﺘِﺪﻟﹶﺎﻟﹸﻬﻢ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
Èe@ä. ß,Î=»yz ª!$#
«{&äóÓx
)(٣
ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺷﻲﺀٌ ،ﻓﹶﻴﻜﹸﻮﻥﹸ
ﺩﺍﺧِﻠﹰﺎ ﻓِﻲ ﻋﻤﻮﻡِ ﻛﹸﻞﱟ ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺨﻠﹸﻮﻗﹰﺎ!! ﻓﹶﻤِﻦ ﺃﹶﻋﺠﺐِ ﺍﻟﹾﻌﺠﺐِ .ﻭﺫﹶﻟِﻚ :ﺃﹶﻥﱠ ﺃﹶﻓﹾﻌﺎﻝﹶ ﺍﻟﹾﻌِﺒﺎﺩِ ﻛﹸﻠﱠﻬﺎ ﻋِﻨﺪﻫﻢ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻗﹶﺔٍ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﺇِﻧﻤﺎ ﻳﺨﻠﹸﻘﹸﻬﺎ ﺍﻟﹾﻌِﺒﺎﺩ ﺟﻤِﻴﻌﻬﺎ ،ﻟﹶﺎ ﻳﺨﻠﹸﻘﹸﻬﺎ ﺍﻟﻠﱠﻪ ﻓﹶﺄﹶﺧﺮﺟﻮﻫﺎ ﻣِﻦ ﻋﻤﻮﻡِ ﻛﹶﻞﱟ ،ﻭﺃﹶﺩﺧﻠﹸﻮﺍ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﻋﻤﻮﻣِﻬﺎ ،ﻣﻊ ﺃﹶﻧﻪ ﺻِﻔﹶﺔﹲ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ ،ﺑِﻪِ ﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﺄﹶﺷﻴﺎﺀُ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺔﹸ ،ﺇِﺫﹾ ﺑِﺄﹶﻣﺮِﻩِ ﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr& 3 ÿ¾ÍnÍ•öDr'Î/ ¤Nºt•¤‚|¡ãB
{3
)(٤
tPqàf‘Z9$#ur t•yJs)ø9$#ur }§ôJ¤±9$#ur
ﻓﹶﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﺨﻠﹾﻖِ ﻭﺍﻟﹾﺄﹶﻣﺮِ ،ﻓﹶﻠﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺄﹶﻣﺮ
ﻣﺨﻠﹸﻮﻗﹰﺎ ﻟﹶﺰِﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺨﻠﹸﻮﻗﹰﺎ ﺑِﺄﹶﻣﺮٍ ﺁﺧﺮ ،ﻭﺍﻟﹾﺂﺧﺮ ﺑِﺂﺧﺮ ،ﺇِﻟﹶﻰ ﻣﺎ ﻟﹶﺎ ﻧِﻬﺎﻳﺔﹶ ﻟﹶﻪ ،ﻓﹶﻴﻠﹾﺰﻡ ﺍﻟﺘﺴﻠﹾﺴﻞﹸ، ﻭﻫﻮ ﺑﺎﻃِﻞﹲ .ﻭﻃﹶﺮﺩ ﺑﺎﻃِﻠِﻬِﻢ :ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺟﻤِﻴﻊ ﺻِﻔﹶﺎﺗِﻪِ ﺗﻌﺎﻟﹶﻰ ﻣﺨﻠﹸﻮﻗﹶﺔﹰ ،ﻛﹶﺎﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ
) (1ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ ٧٧ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺁﻳﺔ . ١٠٨ ) (3ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪِ ﺁﻳﺔ . ١٦ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٥٤ ١٤٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻏﹶﻴﺮِﻫِﻤﺎ ،ﻭﺫﹶﻟِﻚ ﺻﺮِﻳﺢ ﺍﻟﹾﻜﹸﻔﹾﺮِ ،ﻓﹶﺈِﻥﱠ ﻋِﻠﹾﻤﻪ ﺷﻲﺀٌ ،ﻭﻗﹸﺪﺭﺗﻪ ﺷﻲﺀٌ ،ﻭﺣﻴﺎﺗﻪ ﺷﻲﺀٌ ،ﻓﹶﻴﺪﺧﻞﹸ ﺫﹶﻟِﻚ ﻓِﻲ ﻋﻤﻮﻡِ ﻛﹶﻞﱟ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺨﻠﹸﻮﻗﹰﺎ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ. ﻭﻛﹶﻴﻒ ﻳﺼِﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺑِﻜﹶﻠﹶﺎﻡٍ ﻳﻘﹸﻮﻡ ﺑِﻐﻴﺮِﻩِ؟ ﻭﻟﹶﻮ ﺻﺢ ﺫﹶﻟِﻚ ﻟﹶﻠﹶﺰِﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺎ ﺃﹶﺣﺪﺛﹶﻪ ﻣِﻦ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﺍﻟﹾﺠﻤﺎﺩﺍﺕِ ﻛﹶﻠﹶﺎﻣﻪ !ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﻳﻀﺎ ﻣﺎ ﺧﻠﹶﻘﹶﻪ ﻓِﻲ ﺍﻟﹾﺤﻴﻮﺍﻧﺎﺕِ ،ﻟﹶﺎ ﻳﻔﹶﺮﻕ ﺣِﻴﻨﺌِﺬٍ ﺑﻴﻦ ﻧﻄﹶﻖ ﻭﺃﹶﻧﻄﹶﻖ .ﻭﺇِﻧﻤﺎ ﻗﹶﺎﻟﹶﺖِ ﺍﻟﹾﺠﻠﹸﻮﺩ (١) {ª!$# $uZs)sÜRr& } :ﻭﻟﹶﻢ ﺗﻘﹸﻞﹾ :ﻧﻄﹶﻖ ﺍﻟﻠﱠﻪ ،ﺑﻞﹾ ﻳﻠﹾﺰﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺑِﻜﹸﻞﱢ ﻛﹶﻠﹶﺎﻡٍ ﺧﻠﹶﻘﹶﻪ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ،ﺯﻭﺭﺍ ﻛﹶﺎﻥﹶ ﺃﹶﻭ ﻛﹶﺬِﺑﺎ ﺃﹶﻭ ﻛﹸﻔﹾﺮﺍ ﺃﹶﻭ ﻫﺬﹶﻳﺎﻧﺎ!! ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﹶﻟِﻚ .ﻭﻗﹶﺪ ﻃﹶﺮﺩ ﺫﹶﻟِﻚ ﺍﻟِﺎﺗﺤﺎﺩِﻳﺔﹸ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺮﺑِﻲ: ﺳــﻮﺍﺀٌ ﻋﻠﹶﻴﻨــﺎ ﻧﺜﹾــﺮﻩ ﻭﻧِﻈﹶﺎﻣــﻪ!
ﻭﻛﹸﻞﱡ ﻛﹶﻠﹶﺎﻡٍ ﻓِـﻲ ﺍﻟﹾﻮﺟـﻮﺩِ ﻛﹶﻠﹶﺎﻣـﻪ
ﻭﻟﹶﻮ ﺻﺢ ﺃﹶﻥﹾ ﻳﻮﺻﻒ ﺃﹶﺣﺪ ﺑِﺼِﻔﹶﺔٍ ﻗﹶﺎﻣﺖ ﺑِﻐﻴﺮِﻩِ ،ﻟﹶﺼﺢ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ ﻟِﻠﹾﺒﺼِﲑِ :ﺃﹶﻋﻤﻰ ،ﻭﻟِﻠﹾﺄﹶﻋﻤﻰ: ﺑﺼِﲑ !ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺒﺼِﲑ ﻗﹶﺪ ﻗﹶﺎﻡ ﻭﺻﻒ ﺍﻟﹾﻌﻤﻰ ﺑِﻐﻴﺮِﻩِ ،ﻭﺍﻟﹾﺄﹶﻋﻤﻰ ﻗﹶﺪ ﻗﹶﺎﻡ ﻭﺻﻒ ﺍﻟﹾﺒﺼﺮِ ﺑِﻐﻴﺮِﻩِ! ﻭﻟﹶﺼﺢ ﺃﹶﻥﹾ ﻳﻮﺻﻒ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟﺼﻔﹶﺎﺕِ ﺍﻟﱠﺘِﻲ ﺧﻠﹶﻘﹶﻬﺎ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ،ﻣِﻦ ﺍﻟﹾﺄﹶﻟﹾﻮﺍﻥِ ﻭﺍﻟﺮﻭﺍﺋِﺢِ ﻭﺍﻟﻄﱡﻌﻮﻡِ ﻭﺍﻟﻄﱡﻮﻝِ ﻭﺍﻟﹾﻘِﺼﺮِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ.
] ﺩﺣﺾ ﺣﺠﺞِ ﺍﻟﹾﻤﺮِﻳﺴِﻲ ﻓِﻲ ﺧﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ [
ﻭﺑِﻤِﺜﹾﻞِ ﺫﹶﻟِﻚ ﺃﹶﻟﹾﺰﻡ ﺍﻟﹾﺈِﻣﺎﻡ ﻋﺒﺪ ﺍﻟﹾﻌﺰِﻳﺰِ ﺍﻟﹾﻤﻜﱢﻲ ﺑِﺸﺮﺍ ﺍﻟﹾﻤﺮِﻳﺴِﻲ ﺑﻴﻦ ﻳﺪﻱِ ﺍﻟﹾﻤﺄﹾﻣﻮﻥِ ) (٢ﺑﻌﺪ ﺃﹶﻥﹾ ﺗﻜﹶﻠﱠﻢ ﻣﻌﻪ ﻣﻠﹾﺘﺰِﻣﺎ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺨﺮﺝ ﻋﻦ ﻧﺺ ﺍﻟﺘﻨﺰِﻳﻞِ ،ﻭﺃﹶﻟﹾﺰﻣﻪ ﺍﻟﹾﺤﺠﺔﹶ ،ﻓﹶﻘﹶﺎﻝﹶ ﺑِﺸﺮ :ﻳﺎ ﺃﹶﻣِﲑ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻟِﻴﺪﻉ ﻣﻄﹶﺎﻟﹶﺒﺘِﻲ ﺑِﻨﺺ ﺍﻟﺘﻨﺰِﻳﻞِ ،ﻭﻳﻨﺎﻇِﺮﻧِﻲ ﺑِﻐﻴﺮِﻩِ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﺪﻉ ﻗﹶﻮﻟﹶﻪ ﻭﻳﺮﺟِﻊ ﻋﻨﻪ، ﻭﻳﻘِﺮ ﺑِﺨﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺍﻟﺴﺎﻋﺔﹶ ﻭﺇِﻟﱠﺎ ﻓﹶﺪﻣِﻲ ﺣﻠﹶﺎﻝﹲ .ﻗﹶﺎﻝﹶ ﻋﺒﺪ ﺍﻟﹾﻌﺰِﻳﺰِ :ﺗﺴﺄﹶﻟﹸﻨِﻲ ﺃﹶﻡ ﺃﹶﺳﺄﹶﻟﹸﻚ؟ ﻓﹶﻘﹶﺎﻝﹶ
) (1ﺳﻮﺭﺓ ﻓﹸﺼﻠﹶﺖ ﺁﻳﺔ . ٢١ ) (2ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻜﻲ :ﻫﻮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳛﲕ ﺍﻟﻜﻨﺎﱐ ،ﺃﺣﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ .ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﺃﻳﺎﻡ ﺍﳌﺄﻣﻮﻥ ،ﻭﺟﺮﻯ ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﺸﺮ ﺍﳌﺮﻳﺴﻲ ﻣﻨﺎﻇﺮﺓ ﰲ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﲝﻀﺮﺓ ﺍﳋﻠﻴﻔﺔ ﺍﳌﺄﻣﻮﻥ ،ﻭﺻﻨﻒ ﻛﺘﺎﺏ " ﺍﳊﻴﺪﺓ " ﺃﺛﺒﺖ ﻓﻴﻪ ﻧﺺ ﻣﻨﺎﻇﺮﺗﻪ ﻟﺒﺸﺮ .ﻭﻣﺎﺕ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻜﻨﺎﱐ ﺳﻨﺔ ٢٤٠ﺭﲪﻪ ﺍﷲ .ﻭﻛﺘﺎﺑﻪ " ﺍﳊﻴﺪﺓ " ﻃﺒﻊ ﻣﺮﺍﺭﺍ ،ﺁﺧﺮﻫﺎ ﲟﻄﺒﻌﺔ ﺍﻹﻣﺎﻡ ﲟﺼﺮ ،ﺑﻌﻨﺎﻳﺔ ﺍﻻﺑﻦ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺁﻝ ﺍﻟﺸﻴﺦ ،ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ١٣٧٣ﻫـ . ١٤٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑِﺸﺮ :ﺍﺳﺄﹶﻝﹾ
)(١
ﺃﹶﻧﺖ ،ﻭﻃﹶﻤِﻊ ﻓِﻲ ﻓﹶﻘﹸﻠﹾﺖ ﻟﹶﻪ :ﻳﻠﹾﺰﻣﻚ ﻭﺍﺣِﺪﺓﹲ ﻣِﻦ ﺛﹶﻠﹶﺎﺙٍ ﻟﹶﺎ ﺑﺪ ﻣِﻨﻬﺎ :ﺇِﻣﺎ ﺃﹶﻥﹾ
ﺗﻘﹸﻮﻝﹶ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺧﻠﹶﻖ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ،ﻭﻫﻮ ﻋِﻨﺪِﻱ ﺃﹶﻧﺎ ﻛﹶﻠﹶﺎﻣﻪ - ﻓِﻲ ﻧﻔﹾﺴِﻪِ ،ﺃﹶﻭ ﺧﻠﹶﻘﹶﻪ ﻗﹶﺎﺋِﻤﺎ ﺑِﺬﹶﺍﺗِﻪِ ﻭﻧﻔﹾﺴِﻪِ ،ﺃﹶﻭ ﺧﻠﹶﻘﹶﻪ ﻓِﻲ ﻏﹶﻴﺮِﻩِ؟ ﻗﹶﺎﻝﹶ :ﺃﹶﻗﹸﻮﻝﹸ :ﺧﻠﹶﻘﹶﻪ ﻛﹶﻤﺎ ﺧﻠﹶﻖ ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﻛﹸﻠﱠﻬﺎ .ﻭﺣﺎﺩ ﻋﻦِ ﺍﻟﹾﺠﻮﺍﺏِ. ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﹾﻤﺄﹾﻣﻮﻥﹸ :ﺍﺷﺮﺡ ﺃﹶﻧﺖ ﻫﺬِﻩِ ﺍﻟﹾﻤﺴﺄﹶﻟﹶﺔﹶ ،ﻭﺩﻉ ﺑِﺸﺮﺍ ﻓﹶﻘﹶﺪِ ﺍﻧﻘﹶﻄﹶﻊ .ﻓﹶﻘﹶﺎﻝﹶ ﻋﺒﺪ ﺍﻟﹾﻌﺰِﻳﺰِ :ﺇِﻥﹾ ﻗﹶﺎﻝﹶ ﺧﻠﹶﻖ ﻛﹶﻠﹶﺎﻣﻪ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ،ﻓﹶﻬﺬﹶﺍ ﻣﺤﺎﻝﹲ ،ﻟِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻣﺤﻠﺎ ﻟِﻠﹾﺤﻮﺍﺩِﺙِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺔِ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻓِﻴﻪِ ﺷﻲﺀٌ ﻣﺨﻠﹸﻮﻕ (٢) ﻭﺇِﻥﹾ ﻗﹶﺎﻝﹶ ﺧﻠﹶﻘﹶﻪ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ﻓﹶﻴﻠﹾﺰﻡ ﻓِﻲ ﺍﻟﻨﻈﹶﺮِ ﻭﺍﻟﹾﻘِﻴﺎﺱِ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻛﹶﻠﹶﺎﻡٍ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ﻓﹶﻬﻮ ﻛﹶﻠﹶﺎﻣﻪ ،ﻓﹶﻬﻮ ﻣﺤﺎﻝﹲ ﺃﹶﻳﻀﺎ ،ﻟِﺄﹶﻧﻪ ﻳﻠﹾﺰِﻡ ﻗﹶﺎﺋِﻠﹶﻪ ﺃﹶﻥﹾ ﻳﺠﻌﻞﹶ ﻛﹸﻞﱠ ﻛﹶﻠﹶﺎﻡٍ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻏﹶﻴﺮِﻩِ -ﻫﻮ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ! ) (٣ﻭﺇِﻥﹾ ﻗﹶﺎﻝﹶ ﺧﻠﹶﻘﹶﻪ ﻗﹶﺎﺋِﻤﺎ ﺑِﻨﻔﹾﺴِﻪِ ﻭﺫﹶﺍﺗِﻪِ ،ﻓﹶﻬﺬﹶﺍ ﻣﺤﺎﻝﹲ :ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺇِﻟﱠﺎ ﻣِﻦ ﻣﺘﻜﹶﻠﱢﻢٍ ،ﻛﹶﻤﺎ ﻟﹶﺎ ﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﺈِﺭﺍﺩﺓﹸ ﺇِﻟﱠﺎ ﻣِﻦ ﻣﺮِﻳﺪٍ ،ﻭﻟﹶﺎ ﺍﻟﹾﻌِﻠﹾﻢ ﺇِﻟﱠﺎ ﻣِﻦ ﻋﺎﻟِﻢٍ ،ﻭﻟﹶﺎ ﻳﻌﻘﹶﻞﹸ ﻛﹶﻠﹶﺎﻡ ﻗﹶﺎﺋِﻢ ﺑِﻨﻔﹾﺴِﻪِ ﻣﺘﻜﹶﻠﱢﻢ .(٤) ﻓﹶﻠﹶﻤﺎ ﺍﺳﺘﺤﺎﻝﹶ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺠِﻬﺎﺕِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺨﻠﹸﻮﻗﹰﺎ ،ﻋﻠِﻢ ﺃﹶﻧﻪ ﺻِﻔﹶﺔﹲ ﻟِﻠﱠﻪِ .ﻫﺬﹶﺍ ﻣﺨﺘﺼﺮ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﺈِﻣﺎﻡِ ﻋﺒﺪِ ﺍﻟﹾﻌﺰِﻳﺰِ ﻓِﻲ "ﺍﻟﹾﺤﻴﺪﺓِ". ﻭﻋﻤﻮﻡ ﻛﹸﻞﱟ ﻓِﻲ ﻛﹸﻞﱢ ﻣﻮﺿِﻊٍ ﺑِﺤﺴﺒِﻪِ ،ﻭﻳﻌﺮﻑ ﺫﹶﻟِﻚ ﺑِﺎﻟﹾﻘﹶﺮﺍﺋِﻦِ .ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺇِﻟﹶﻰ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ: } ? (٥) {4 öNåkß]Å3»|¡tB žwÎ) #“t•ãƒ Ÿw (#qßst7ô¹r'sù $pkÍh5u‘ Ì•øBr'Î/ ¥äóÓx« ¨@ä. ã•ÏiBy‰èﻭﻣﺴﺎﻛِﻨﻬﻢ ﺷﻲﺀٌ ،ﻭﻟﹶﻢ ﺗﺪﺧﻞﹾ ﻓِﻲ ﻋﻤﻮﻡِ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺩﻣﺮﺗﻪ ﺍﻟﺮﻳﺢ؟ ﻭﺫﹶﻟِﻚ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺗﺪﻣﺮ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﻳﻘﹾﺒﻞﹸ ﺍﻟﺘﺪﻣِﲑ ﺑِﺎﻟﺮﻳﺢِ ﻋﺎﺩﺓﹰ ﻭﻣﺎ ﻳﺴﺘﺤِﻖ ﺍﻟﺘﺪﻣِﲑ .ﻭﻛﹶﺬﹶﺍ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦ ﺑِﻠﹾﻘِﻴﺲ} : Èe@à2
«{&äóÓx
)(٦
`ÏB ôMuŠÏ?ré&ur
ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﻤﻠﹸﻮﻙ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻴﺪ ﻳﻔﹾﻬﻢ ﻣِﻦ ﻗﹶﺮﺍﺋِﻦِ
) (1ﺍﻟﺰﻳﺎﺩﺓ ﺿﺮﻭﺭﻳﺔ ﻟﺼﺤﺔ ﺍﳌﻌﲎ ،ﻣﻦ " ﺍﳊﻴﺪﺓ " ،ﺹ . ٨٠ : ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " :ﻭﻻ ﻳﻜﻮﻥ ﻣﻨﻪ ﺷﻲﺀ ﳐﻠﻮﻗﹰﺎ " ﻭﺻﺤﺤﻨﺎﻩ ﻣﻦ " ﺍﳊﻴﺪﺓ " ﺹ . ٨٢ : ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " :ﻭﺇﻥ ﻗﺎﻝ ﺧﻠﻘﻪ ﰲ ﻏﲑﻩ ،ﻓﻬﻮ ﻛﻼﻣﻪ " ! ﻭﻫﻲ ﲨﻠﺔ ﻧﺎﻗﺼﺔ ﻻ ﻣﻌﲎ ﳍﺎ ،ﻭﳋﺼﻨﺎ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ " ﺍﳊﻴﺪﺓ " ،ﺹ . ٨٢ : ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻳﺘﻜﻠﻢ " ،ﻭﺻﺤﺤﻨﺎﻩ . ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﻘﹶﺎﻑِ ﺁﻳﺔ . ٢٥ ) (6ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞِ ﺁﻳﺔ . ٢٣ ١٤٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ .ﺇِﺫﹾ ﻣﺮﺍﺩ ﺍﻟﹾﻬﺪﻫﺪِ ﺃﹶﻧﻬﺎ ﻣﻠِﻜﹶﺔﹲ ﻛﹶﺎﻣِﻠﹶﺔﹲ ﻓِﻲ ﺃﹶﻣﺮِ ﺍﻟﹾﻤﻠﹾﻚِ ،ﻏﹶﻴﺮ ﻣﺤﺘﺎﺟﺔٍ ﺇِﻟﹶﻰ ﻣﺎ ﻳﻜﹾﻤﻞﹸ ﺑِﻪِ ﺃﹶﻣﺮ ﻣﻠﹾﻜِﻬﺎ ،ﻭﻟِﻬﺬﹶﺍ ﻧﻈﹶﺎﺋِﺮ ﻛﹶﺜِﲑﺓﹲ.
] ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ"ﺧﺎﻟِﻖ ﻛﹸﻞﱢ ﺷﻲﺀٍ " [
ﻭﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
Èe@ä. ß,Î=»yz
«{&äóÓx
)(١
ﺃﹶﻱ :ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻣﺨﻠﹸﻮﻕٍ ،ﻭﻛﹸﻞﱡ
ﻣﻮﺟﻮﺩٍ ﺳِﻮﻯ ﺍﻟﻠﱠﻪِ ﻓﹶﻬﻮ ﻣﺨﻠﹸﻮﻕ ،ﻓﹶﺪﺧﻞﹶ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻌﻤﻮﻡِ ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﹾﻌِﺒﺎﺩِ ﺣﺘﻤﺎ ،ﻭﻟﹶﻢ ﻳﺪﺧﻞﹾ ﻓِﻲ ﺍﻟﹾﻌﻤﻮﻡِ ﺍﻟﹾﺨﺎﻟِﻖ ﺗﻌﺎﻟﹶﻰ ،ﻭﺻِﻔﹶﺎﺗﻪ ﻟﹶﻴﺴﺖ ﻏﹶﻴﺮﻩ ،ﻟِﺄﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻫﻮ ﺍﻟﹾﻤﻮﺻﻮﻑ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﺻِﻔﹶﺎﺗﻪ ﻣﻠﹶﺎﺯِﻣﺔﹲ ﻟِﺬﹶﺍﺗِﻪِ ﺍﻟﹾﻤﻘﹶﺪﺳﺔِ ،ﻟﹶﺎ ﻳﺘﺼﻮﺭ ﺍﻧﻔِﺼﺎﻝﹸ ﺻِﻔﹶﺎﺗِﻪِ ﻋﻨﻪ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻋِﻨﺪ ﻗﹶﻮﻟِﻪِ ) :ﻣﺎ ﺯﺍﻝﹶ ﻗﹶﺪِﳝﺎ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﻗﹶﺒﻞﹶ ﺧﻠﹾﻘِﻪِ ( .ﺑﻞﹾ ﻧﻔﹾﺲ ﻣﺎ ﺍﺳﺘﺪﻟﱡﻮﺍ ﺑِﻪِ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻬِﻢ .ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} : ﺩﻟِﻴﻠﹰﺎ.
Èe@ä. ß,Î=»yz ª!$#
«{&äóÓx
)(٢
ﻣﺨﻠﹸﻮﻗﹰﺎ ،ﻟﹶﺎ ﻳﺼِﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ
] ﻓﹶﺴﺎﺩ ﺍﺳﺘِﺪﻟﹶﺎﻝِ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺑِﺨﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ [
ﻭﺃﹶﻣﺎ ﺍﺳﺘِﺪﻟﹶﺎﻟﹸﻬﻢ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
)$ºRºuäö•è% çm»oYù=yèy_ $¯RÎ
{$|‹Î/t•tã
)(٣
ﻓﹶﻤﺎ ﺃﹶﻓﹾﺴﺪﻩ ﻣِﻦِ
ﺍﺳﺘِﺪﻟﹶﺎﻝٍ! ﻓﹶﺈِﻥﱠ )ﺟﻌﻞﹶ( ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺑِﻤﻌﻨﻰ ﺧﻠﹶﻖ ﻳﺘﻌﺪﻯ ﺇِﻟﹶﻰ ﻣﻔﹾﻌﻮﻝٍ ﻭﺍﺣِﺪٍ .ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ: }
u‘q‘Z9$#ur ÏM»uHä>—à9$# Ÿ@yèy_ur
({
)(٤
ﻭﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
( @cÓyr >äóÓx« ¨@ä. Ïä!$yJø9$# z`ÏB $oYù=yèy_ur
&öNßg¯=yè©9 Wxç7ß™ %[`$yÚÏù $pkŽÏù $uZù=yèy_ur öNÎgÎ/ y‰ŠÏJs? br& zÓÅ›ºuru‘ ÇÚö‘F{$# ’Îû $uZù=yèy_ur ÇÌÉÈ tbqãZÏB÷sムŸxsùr
.(٥) {ÇÌÊÈ tbr߉tGöku‰ﻭﺇِﺫﹶﺍ ﺗﻌﺪﻯ ﺇِﻟﹶﻰ ﻣﻔﹾﻌﻮﻟﹶﻴﻦِ ﻟﹶﻢ ﻳﻜﹸﻦ ﺑِﻤﻌﻨﻰ ﺧﻠﹶﻖ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
) (1ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪِ ﺁﻳﺔ . ١٦ ) (2ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ١٦ : ) (3ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ . ٣ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺍﻵﻳﺎﺕ . ٣١ ، ٣٠ ١٤٥
Ÿwur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
? .(١) {4 ¸xŠÏÿx. öNà6ø‹n=tæ ©!$# ÞOçFù=yèy_ ô‰s%ur $ydω‹Å2öqs? y‰÷èt/ z`»yJ÷ƒF{$# (#qàÒà)Zsﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: }
Zp|Êó•ãã ©!$# (#qè=yèøgrB Ÿwur
tûüÅÒÏã
{ÇÒÊÈ
)(٣
{ .(٢) {öNà6ÏY»yJ÷ƒXﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
4’n<Î) »'s!qè=øótB x8y‰tƒ ö@yèøgrB Ÿwur
} .(٥) {t•yz#uä $·g»s9Î) «!$# yìtB ö@yèøgrB Ÿwurﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
tb#uäö•à)ø9$# (#qè=yèy_ tûïÏ%©!$#
{y7É)ãZãã
)(٤
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
߉»t6Ïã öNèd tûïÏ%©!$# sps3Í´¯»n=yJø9$# (#qè=yèy_ur
.(٦) {4 $·W»tRÎ) Ç`»uH÷q§•9$#ﻭﻧﻈﹶﺎﺋِﺮﻩ ﻛﹶﺜِﲑﺓﹲ .ﻓﹶﻜﹶﺬﹶﺍ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ } ).(٧) {$|‹Î/t•tã $ºRºuäö•è% çm»oYù=yèy_ $¯RÎ ﻭﻣﺎ ﺃﹶﻓﹾﺴﺪ ﺍﺳﺘِﺪﻟﹶﺎﻟﹶﻬﻢ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
Ïpyèø)ç7ø9$# ’Îû Ç`yJ÷ƒF{$# ÏŠ#uqø9$# ÙÏÜ»x© `ÏB š”ÏŠqçR
.(٨) {Íot•yf¤±9$# z`ÏB ÏpŸ2t•»t7ßJø9$#ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺍﻟﺸﺠﺮﺓِ ﻓﹶﺴﻤِﻌﻪ ﻣﻮﺳﻰ
ﻣِﻨﻬﺎ! ﻭﻋﻤﻮﺍ ﻋﻤﺎ ﻗﹶﺒﻞﹶ ﻫﺬِﻩِ ﺍﻟﹾﻜﹶﻠِﻤﺔﹶ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎﻝﹶ} : ÏŠ#uqø9$# ÙÏÜ»x© `ÏB
š”ÏŠqçR $yg8s?r& !$£Jn=sù
، (٩) {Ç`yJ÷ƒF{$#ﻭﺍﻟﻨﺪﺍﺀُ ﻫﻮ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻣِﻦ ﺑﻌﺪٍ ،ﻓﹶﺴﻤِﻊ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ
ﺍﻟﻨﺪﺍﺀَ ﻣِﻦ ﺣﺎﻓﱠﺔِ ﺍﻟﹾﻮﺍﺩِﻱ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ} :
z`ÏB ÏpŸ2t•»t7ßJø9$# Ïpyèø)ç7ø9$# ’Îû
.(١٠) {Íot•yf¤±9$#ﺃﹶﻱ:
ﺃﹶﻥﱠ ﺍﻟﻨﺪﺍﺀَ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﻘﹾﻌﺔِ ﺍﻟﹾﻤﺒﺎﺭﻛﹶﺔِ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﺸﺠﺮﺓِ ،ﻛﹶﻤﺎ ﻳﻘﹸﻮﻝﹸ ﺳﻤِﻌﺖ ﻛﹶﻠﹶﺎﻡ ﺯﻳﺪٍ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ،ﻳﻜﹸﻮﻥﹸ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ﻟِﺎﺑﺘِﺪﺍﺀِ ﺍﻟﹾﻐﺎﻳﺔِ ،ﻟﹶﺎ ﺃﹶﻥﱠ ﺍﻟﹾﺒﻴﺖ ﻫﻮ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ !ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ) (1ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٩١ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٢٢٤ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺤِﺠﺮِ ﺁﻳﺔ . ٩١ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٢٩ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٣٩ ) (6ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ . ١٩ ) (7ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ . ٣ ) (8ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ. ٣٠ ) (9ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ . ٣٠ : ) (10ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ . ٣٠ : ١٤٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺨﻠﹸﻮﻗﹰﺎ ﻓِﻲ ﺍﻟﺸﺠﺮﺓِ ،ﻟﹶﻜﹶﺎﻧﺖِ ﺍﻟﺸﺠﺮﺓﹸ ﻫِﻲ ﺍﻟﹾﻘﹶﺎﺋِﻠﹶﺔﹸ} :
•Uu‘ ª!$# $tRr& þ†ÎoTÎ) #Óy›qßJ»tƒ
.(١) {ÇÌÉÈ šúüÏJn=»yèø9$#ﻭﻫﻞﹾ ﻗﹶﺎﻝﹶ ، (٢) {ÇÌÉÈ šúüÏJn=»yèø9$# •Uu‘ ª!$# $tRr& þ†ÎoTÎ) } :ﻏﹶﻴﺮ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ؟ ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺑﺪﺍ ﻣِﻦ ﻏﹶﻴﺮِ ﺍﻟﻠﱠﻪِ ﻟﹶﻜﹶﺎﻥﹶ ﻗﹶﻮﻝﹸ ﻓِﺮﻋﻮﻥﹶ} :
&ãNä3š/u‘ O$tRr
(٣) {ÇËÍÈ 4’n?ôãF{$#ﺻِﺪﻗﹰﺎ ،ﺇِﺫﹾ ﻛﹸﻞﱞ ﻣِﻦ ﺍﻟﹾﻜﹶﻠﹶﺎﻣﻴﻦِ ﻋِﻨﺪﻫﻢ ﻣﺨﻠﹸﻮﻕ ﻗﹶﺪ ﻗﹶﺎﻟﹶﻪ ﻏﹶﻴﺮ ﺍﻟﻠﱠﻪِ! ﻭﻗﹶﺪ ﻓﹶﺮﻗﹸﻮﺍ ﺑﻴﻦ ﺍﻟﹾﻜﹶﻠﹶﺎﻣﻴﻦِ ﻋﻠﹶﻰ ﺃﹸﺻﻮﻟِﻬِﻢ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ :ﺃﹶﻥﱠ ﺫﹶﺍﻙ ﻛﹶﻠﹶﺎﻡ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺍﻟﺸﺠﺮﺓِ ،ﻭﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺧﻠﹶﻘﹶﻪ ﻓِﺮﻋﻮﻥﹸ !! ﻓﹶﺤﺮﻓﹸﻮﺍ ﻭﺑﺪﻟﹸﻮﺍ ﻭﺍﻋﺘﻘﹶﺪﻭﺍ ﺧﺎﻟِﻘﹰﺎ ﻏﹶﻴﺮ ﺍﻟﻠﱠﻪِ .ﻭﺳﻴﺄﹾﺗِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﻣﺴﺄﹶﻟﹶﺔِ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)5OƒÌ•x. 5Aqß™u‘ ãAöqs)s9 ¼çm¯RÎ
.(٤) {ÇÊÒÈﻭﻫﺬﹶﺍ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻥﱠ
ﺍﻟﺮﺳﻮﻝﹶ ﺃﹶﺣﺪﺛﹶﻪ ،ﺇِﻣﺎ ﺟِﺒﺮﺍﺋِﻴﻞﹸ ﺃﹶﻭ ﻣﺤﻤﺪ. ﻗِﻴﻞﹶ :ﺫِﻛﹾﺮ ﺍﻟﺮﺳﻮﻝِ ﻣﻌﺮﻑ ﺃﹶﻧﻪ ﻣﺒﻠﱢﻎﹲ ﻋﻦ ﻣﺮﺳِﻠِﻪِ ،ﻟِﺄﹶﻧﻪ ﻟﹶﻢ ﻳﻘﹸﻞﹾ ﺃﹶﻧﻪ ﻗﹶﻮﻝﹸ ﻣﻠﹶﻚٍ ﺃﹶﻭ ﻧﺒِﻲ ،ﻓﹶﻌﻠِﻢ ﺃﹶﻧﻪ ﺑﻠﱠﻐﻪ ﻋﻤﻦ ﺃﹶﺭﺳﻠﹶﻪ ﺑِﻪِ ،ﻟﹶﺎ ﺃﹶﻧﻪ ﺃﹶﻧﺸﺄﹶﻩ ﻣِﻦ ﺟِﻬﺔِ ﻧﻔﹾﺴِﻪِ .ﻭﺃﹶﻳﻀﺎ :ﻓﹶﺎﻟﺮﺳﻮﻝﹸ ﻓِﻲ ﺇِﺣﺪﻯ ﺍﻟﹾﺂﻳﺘﻴﻦِ ﺟِﺒﺮِﻳﻞﹸ ،ﻭﻓِﻲ ﺍﻟﹾﺄﹸﺧﺮﻯ ﻣﺤﻤﺪ ،ﻓﹶﺈِﺿﺎﻓﹶﺘﻪ ﺇِﻟﹶﻰ ﻛﹸﻞﱟ ﻣِﻨﻬﻤﺎ ﺗﺒﻴﻦ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﺿﺎﻓﹶﺔﹶ ﻟِﻠﺘﺒﻠِﻴﻎِ ،ﺇِﺫﹾ ﻟﹶﻮ ﺃﹶﺣﺪﺛﹶﻪ ﺃﹶﺣﺪﻫﻤﺎ ﺍﻣﺘﻨﻊ ﺃﹶﻥﹾ ﻳﺤﺪِﺛﹶﻪ ﺍﻟﹾﺂﺧﺮ .ﻭﺃﹶﻳﻀﺎ :ﻓﹶﻘﹶﻮﻟﹸﻪ ﺭﺳﻮﻝﹲ ﺃﹶﻣِﲔ
)(٥
ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺰِﻳﺪ ﻓِﻲ
ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﱠﺬِﻱ ﺃﹸﺭﺳِﻞﹶ ﺑِﺘﺒﻠِﻴﻐِﻪِ ﻭﻟﹶﺎ ﻳﻨﻘﹸﺺ ﻣِﻨﻪ ،ﺑﻞﹾ ﻫﻮ ﺃﹶﻣِﲔ ﻋﻠﹶﻰ ﻣﺎ ﺃﹸﺭﺳِﻞﹶ ﺑِﻪِ ،ﻳﺒﻠﱢﻐﻪ ﻋﻦ ﻣﺮﺳِﻠِﻪِ. ) (1ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ . ٣٠ ) (2ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ . ٣٠ : ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ ﺁﻳﺔ . ٢٤ : ) (4ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ ﺁﻳﺔ . ١٩ ) (5ﺍﻵﻳﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺸﺎﺭﺡ ) ﺇﻧﻪ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﻛﺮﱘ( -ﺟﺎﺀﺕ ﻣﺮﺗﲔ :ﰲ ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ، ٤٠ :ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺑﻌﺪﻫﺎ ﺍﻟﻮﺻﻒ ﺑﻠﻔﻆ )ﺁﻣﲔ( ﻭﺍﻷﺧﺮﻯ ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ ، ١٩ :ﰒ ﺑﻌﺪﻫﺎ ) :ﺫﻱ ﻗﻮﺓ ﻋﻨﺪ ﺫﻱ ﺍﻟﻌﺮﺵ ﻣﻜﲔ .ﻣﻄﺎﻉ ﰒ ﺃﻣﲔ( . ٢١ ، ٢٠ -ﻓﺘﻌﺒﲑ ﺍﻟﺸﺎﺭﺡ ﺑﻘﻮﻟﻪ :ﻭﺃﻳﻀﺎ ﻓﻘﻮﻟﻪ " ﺭﺳﻮﻝ ﺃﻣﲔ " -ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﺴﺎﻫﻞ ،ﱂ ﻳﺮﺩ ﺑﻪ ﺣﻜﺎﻳﺔ ﺍﻟﺘﻼﻭﺓ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﳌﻌﲎ ﻓﻘﻂ .ﻭﻟﻮ ﻗﺎﻝ " :ﻭﺃﻳﻀﺎ ﻓﻮﺻﻒ ﺍﻟﺮﺳﻮﻝ ﺑﺄﻧﻪ )ﺃﻣﲔ( " . .ﻛﺎﻥ ﺃﺩﻕ ﻭﺃﺟﻮﺩ . ١٤٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﹶﻳﻀﺎ :ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺪ ﻛﹶﻔﱠﺮ ﻣﻦ ﺟﻌﻠﹶﻪ ﻗﹶﻮﻝﹶ ﺍﻟﹾﺒﺸﺮِ ،ﻭﻣﺤﻤﺪ r ﺑﺸﺮ ، ﻓﹶﻤﻦ ﺟﻌﻠﹶﻪ ﻗﹶﻮﻝﹶ ﻣﺤﻤﺪٍ، ﺑِﻤﻌﻨﻰ ﺃﹶﻧﻪ ﺃﹶﻧﺸﺄﹶﻩ - ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ .ﻭﻟﹶﺎ ﻓﹶﺮﻕ ﺑﻴﻦ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﺃﹶﻧﻪ ﻗﹶﻮﻝﹸ ﺑﺸﺮٍ ،ﺃﹶﻭ ﺟِﻨﻲ ،ﺃﹶﻭ ﻣﻠﹶﻚٍ، ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻛﹶﻠﹶﺎﻡ ﻣﻦ ﻗﹶﺎﻟﹶﻪ ﻣﺒﺘﺪِﺋﹰﺎ ،ﻟﹶﺎ ﻣﻦ ﻗﹶﺎﻟﹶﻪ ﻣﺒﻠﱢﻐﺎ .ﻭﻣﻦ ﺳﻤِﻊ ﻗﹶﺎﺋِﻠﹰﺎ ﻳﻘﹸﻮﻝﹸ: ﻗِﻔﹶﺎ ﻧﺒﻚِ ﻣِﻦ ﺫِﻛﹾﺮﻯ ﺣﺒِﻴﺐٍ ﻭﻣﻨـﺰِﻝِ
ﻗﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﺷِﻌﺮ ﺍﻣﺮِﺉِ ﺍﻟﹾﻘﹶﻴﺲِ ،ﻭﻣﻦ ﺳﻤِﻌﻪ ﻳﻘﹸﻮﻝﹸ} :ﺇِﻧﻤﺎ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹸ ﺑِﺎﻟﻨﻴﺎﺕِ ﻭﺇِﻧﻤﺎ ﻟِﻜﹸﻞﱢﺍﻣﺮﺉٍ ﻣﺎ ﻧﻮﻯ{ ) : (١ﻗﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺍﻟﺮﺳﻮﻝِ ،ﻭﺇِﻥﹾ ﺳﻤِﻌﻪ ﻳﻘﹸﻮﻝﹸ} :
Å_Uu‘ ¬! ߉ôJysø9$#
y‚$-ƒÎ)ur ߉ç7÷ètR x‚$-ƒÎ) ÇÍÈ ÉúïÏe$!$# ÏQöqtƒ Å7Î=»tB ÇÌÈ ÉOŠÏm§•9$# Ç`»uH÷q§•9$# ÇËÈ šúüÏJn=»yèø9$#
(٢) {ÇÎÈ ÚúüÏètGó¡nSﻗﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻋِﻨﺪﻩ ﺧﺒﺮ ﺫﹶﻟِﻚ ،ﻭﺇِﻟﱠﺎ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺃﹶﺩﺭِﻱ
ﻛﹶﻠﹶﺎﻡ ﻣﻦ ﻫﺬﹶﺍ؟ ﻭﻟﹶﻮ ﺃﹶﻧﻜﹶﺮ ﻋﻠﹶﻴﻪِ ﺃﹶﺣﺪ ﺫﹶﻟِﻚ ﻟﹶﻜﹶﺬﱠﺑﻪ .ﻭﻟِﻬﺬﹶﺍ ﻣﻦ ﺳﻤِﻊ ﻣِﻦ ﻏﹶﻴﺮِﻩِ ﻧﻈﹾﻤﺎ ﺃﹶﻭ ﻧﺜﹾﺮﺍ، ﻳﻘﹸﻮﻝﹸ ﻟﹶﻪ :ﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﻣﻦ؟ ﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻣﻚ ﺃﹶﻭ ﻛﹶﻠﹶﺎﻡ ﻏﹶﻴﺮِﻙ؟
ﺠﻤﺎﻋﺔِ ﺃﹶﻥﱠ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ [ ] ﺍﺗﻔﹶﺎﻕ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾ
ﻭﺑِﺎﻟﹾﺠﻤﻠﹶﺔِ ،ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻛﹸﻠﱡﻬﻢ ،ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻤﺬﹶﺍﻫِﺐِ ﺍﻟﹾﺄﹶﺭﺑﻌﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﻭﺍﻟﹾﺨﻠﹶﻒِ ،ﻣﺘﻔِﻘﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ .ﻭﻟﹶﻜِﻦ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺗﻨﺎﺯﻉ ﺍﻟﹾﻤﺘﺄﹶﺧﺮﻭﻥﹶ ﻓِﻲ ﺃﹶﻥﱠ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻫﻞﹾ ﻫﻮ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ﻗﹶﺎﺋِﻢ ﺑِﺎﻟﺬﱠﺍﺕِ ،ﺃﹶﻭ ﺃﹶﻧﻪ ﺣﺮﻭﻑ ﻭﺃﹶﺻﻮﺍﺕ ﺗﻜﹶﻠﱠﻢ ﺍﻟﻠﱠﻪ ﺑِﻬﺎ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺘﻜﹶﻠﱢﻤﺎ ،ﺃﹶﻭ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺇِﺫﹶﺍ ﺷﺎﺀَ ﻭﻣﺘﻰ ﺷﺎﺀَ ﻭﻛﹶﻴﻒ ﺷﺎﺀَ ﻭﺃﹶﻥﱠ ﻧﻮﻉ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻗﹶﺪِﱘ. ﻭﻗﹶﺪ ﻳﻄﹾﻠِﻖ ﺑﻌﺾ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺃﹶﻧﻪ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ ،ﻭﻣﺮﺍﺩﻫﻢ ﺃﹶﻧﻪ ﻏﹶﻴﺮ ﻣﺨﺘﻠﹶﻖٍ ﻣﻔﹾﺘﺮﻯ ﻣﻜﹾﺬﹸﻭﺏ ،ﺑﻞﹾ ﻫﻮ ﺣﻖ ﻭﺻِﺪﻕ ،ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻣﻨﺘﻒٍ ﺑِﺎﺗﻔﹶﺎﻕِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ) ، (١ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٩٠٧ﺍﻟﺘﺮﻣﺬﻱ ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ ) ، (١٦٤٧ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٧٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻼﻕ ) ، (٢٢٠١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٢٧ﺃﲪﺪ ). (٤٣/١ ) (2ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻵﻳﺎﺕ . ٥-٤-٣-٢ ١٤٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﻨﺰﺍﻉ ﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﺇِﻧﻤﺎ ﻫﻮ ﻓِﻲ ﻛﹶﻮﻧِﻪِ ﻣﺨﻠﹸﻮﻗﹰﺎ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ،ﺃﹶﻭ ﻫﻮ ﻛﹶﻠﹶﺎﻣﻪ ﺍﻟﱠﺬِﻱ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﻭﻗﹶﺎﻡ ﺑِﺬﹶﺍﺗِﻪِ؟ ﻭﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﺇِﻧﻤﺎ ﺳﺌِﻠﹸﻮﺍ ﻋﻦ ﻫﺬﹶﺍ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻜﹶﻮﻧﻪ ﻣﻜﹾﺬﹸﻭﺑﺎ ﻣﻔﹾﺘﺮﻯ ﻣِﻤﺎ ﻟﹶﺎ ﻳﻨﺎﺯِﻉ ﻣﺴﻠِﻢ ﻓِﻲ ﺑﻄﹾﻠﹶﺎﻧِﻪِ .ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﻣﺸﺎﻳِﺦ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻏﹶﻴﺮﻫﻢ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺒِﺪﻉِ -ﻣﻌﺘﺮِﻓﹸﻮﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻋﺘِﻘﹶﺎﺩﻫﻢ ﻓِﻲ ﺍﻟﺘﻮﺣِﻴﺪِ ﻭﺍﻟﺼﻔﹶﺎﺕِ ﻭﺍﻟﹾﻘﹶﺪﺭِ ﻟﹶﻢ ﻳﺘﻠﹶﻘﱠﻮﻩ ﻟﹶﺎ ﻋﻦ ﻛِﺘﺎﺏٍ ﻭﻟﹶﺎ ﺳﻨﺔٍ ،ﻭﻟﹶﺎ ﻋﻦ ﺃﹶﺋِﻤﺔِ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﺘﺎﺑِﻌِﲔ ﻟﹶﻬﻢ ﺑِﺈِﺣﺴﺎﻥٍ ،ﻭﺇِﻧﻤﺎ ﻳﺰﻋﻤﻮﻥﹶ ﺃﹶﻥﱠ ﻋﻘﹾﻠﹶﻬﻢ ﺩﻟﱠﻬﻢ ﻋﻠﹶﻴﻪِ ،ﻭﺇِﻧﻤﺎ ﻳﺰﻋﻤﻮﻥﹶ ﺃﹶﻧﻬﻢ ﺗﻠﹶﻘﱠﻮﺍ ﻣِﻦ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﺍﻟﺸﺮﺍﺋِﻊ. ﻭﻟﹶﻮ ﺗﺮِﻙ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻰ ﻓِﻄﹶﺮِﻫِﻢ ﺍﻟﺴﻠِﻴﻤﺔِ ﻭﻋﻘﹸﻮﻟِﻬِﻢ ﺍﻟﹾﻤﺴﺘﻘِﻴﻤﺔِ ،ﻟﹶﻢ ﻳﻜﹸﻦ ﺑﻴﻨﻬﻢ ﻧِﺰﺍﻉ ،ﻭﻟﹶﻜِﻦ ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺇِﻟﹶﻰ ﺑﻌﺾِ ﺍﻟﻨﺎﺱِ ﺃﹸﻏﹾﻠﹸﻮﻃﹶﺔﹰ ﻣِﻦ ﺃﹶﻏﹶﺎﻟِﻴﻄِﻪِ ،ﻓﹶﺮﻕ ﺑِﻬﺎ ﺑﻴﻨﻬﻢ} .
(#qàÿn=tF÷z$# tûïÏ%©!$# ¨bÎ)ur
.(١) {ÇÊÐÏÈ 7‰‹Ïèt/ ¥-$s)Ï© ’Å"s9 É=»tGÅ3ø9$# ’Îû ﻭﺍﻟﱠﺬِﻱ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ :ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﺘﻜﹶﻠﱢﻤﺎ ﺇِﺫﹶﺍ ﺷﺎﺀَ ﻛﹶﻴﻒ ﺷﺎﺀَ ،ﻭﺃﹶﻥﱠ ﻧﻮﻉ ﻛﹶﻠﹶﺎﻣِﻪِ ﻗﹶﺪِﱘ .ﻭﻛﹶﺬﹶﻟِﻚ ﻇﹶﺎﻫِﺮ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﺈِﻣﺎﻡِ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ tﻓِﻲ ﺍﻟﹾﻔِﻘﹾﻪِ ﺍﻟﹾﺄﹶﻛﹾﺒﺮِ ،ﻓﹶﺈِﻧﻪ ﻗﹶﺎﻝﹶ :ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ ﻣﻜﹾﺘﻮﺏ ،ﻭﻓِﻲ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ﻣﺤﻔﹸﻮﻅﹲ ،ﻭﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻟﹾﺴﻦِ ﻣﻘﹾﺮﻭﺀٌ ،ﻭﻋﻠﹶﻰ ﺍﻟﻨﺒِﻲ
r
ﻣﻨﺰﻝﹲ ،ﻭﻟﹶ ﹾﻔﻈﹸﻨﺎ ﺑِﺎﻟﹾﻘﹸﺮﺁﻥِ ﻣﺨﻠﹸﻮﻕ] ﻭﻛِﺘﺎﺑﺘﻪ ﻟﹶﻨﺎ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ،ﻭﻗِﺮﺍﺀَﺗﻨﺎ ﻟﹶﻪ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ [
ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ ،ﻭﻣﺎ ﺫﹶﻛﹶﺮ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ]ﺣِﻜﹶﺎﻳﺔﹰ [ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻭﻏﹶﻴﺮِﻩِ، ﻭﻋﻦ ﻓِﺮﻋﻮﻥﹶ ﻭﺇِﺑﻠِﻴﺲ - ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺇِﺧﺒﺎﺭﺍ ﻋﻨﻬﻢ ،ﻭﻛﹶﻠﹶﺎﻡ ﻣﻮﺳﻰ ﻭﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ﻣﺨﻠﹸﻮﻕ ،ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻟﹶﺎ ﻛﹶﻠﹶﺎﻣﻬﻢ ،ﻭﺳﻤِﻊ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻓﹶﻠﹶﻤﺎ ﻛﹶﻠﱠﻢ ﻣﻮﺳﻰ ﻛﹶﻠﱠﻤﻪ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ ﻟﹶﻢ ﻳﺰﻝﹾ ،ﻭﺻِﻔﹶﺎﺗﻪ ﻛﹸﻠﱡﻬﺎ ﺧِﻠﹶﺎﻑ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ،ﻳﻌﻠﹶﻢ ﻟﹶﺎ ﻛﹶﻌِﻠﹾﻤِﻨﺎ ،ﻭﻳﻘﹾﺪِﺭ ﻟﹶﺎ ﻛﹶﻘﹸﺪﺭﺗِﻨﺎ ،ﻭﻳﺮﻯ ﻟﹶﺎ ﻛﹶﺮﺅﻳﺘِﻨﺎ ،ﻭﻳﺘﻜﹶﻠﱠﻢ ﻟﹶﺎ ﻛﹶﻜﹶﻠﹶﺎﻣِﻨﺎ .ﺍﻧﺘﻬﻰ .ﻓﹶﻘﹶﻮﻟﹸﻪ :ﻭﻟﹶﻤﺎ ﻛﹶﻠﱠﻢ
)(٢
ﻣﻮﺳﻰ ﻛﹶﻠﱠﻤﻪ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ -ﻳﻌﻠﹶﻢ
ﻣِﻨﻪ ﺃﹶﻧﻪ ﺣِﲔ ﺟﺎﺀَ ﻛﹶﻠﱠﻤﻪ ،ﻟﹶﺎ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺰﻝﹾ ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ ﺃﹶﺯﻟﹰﺎ ﻭﺃﹶﺑﺪﺍ ﻳﻘﹸﻮﻝﹸ ﻳﺎ ﻣﻮﺳﻰ ،ﻛﹶﻤﺎ ﻳﻔﹾﻬﻢ ﺫﹶﻟِﻚ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ١٧٦ ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ) ﻭﳌﺎ ﻛﺎﻥ( ،ﻭﻫﻮ ﺧﻄﺄ . ١٤٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
¼çmyJ¯=x.ur $uZÏF»s)ŠÏJÏ9 4Óy›qãB uä!%y` $£Js9ur
‘{¼çmš/u
)(١
ﻓﹶﻔﹸﻬِﻢ ﻣِﻨﻪ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﻣﻦ
ﻳﻘﹸﻮﻝﹸ ﻣِﻦ ﺃﹶﺻﺤﺎﺑِﻪِ ﺃﹶﻧﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ﻗﹶﺎﺋِﻢ ﺑِﺎﻟﻨ ﹾﻔﺲِ ﻟﹶﺎ ﻳﺘﺼﻮﺭ ﺃﹶﻥﹾ ﻳﺴﻤﻊ ،ﻭﺇِﻧﻤﺎ ﻳﺨﻠﹸﻖ ﺍﻟﻠﱠﻪ ﺍﻟﺼﻮﺕ ﻓِﻲ ﺍﻟﹾﻬﻮﺍﺀِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻣﻨﺼﻮﺭٍ ﺍﻟﹾﻤﺎﺗﺮِﻳﺪِﻱ ﻭﻏﹶﻴﺮﻩ. ﻭﻗﹶﻮﻟﹸﻪ :ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ ﻟﹶﻢ ﻳﺰﻝﹾ ﺭﺩ ﻋﻠﹶﻰ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺃﹶﻧﻪ ﺣﺪﺙﹶ ﻟﹶﻪ ﻭﺻﻒ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺘﻜﹶﻠﱢﻤﺎ. ﻭﺑِﺎﻟﹾﺠﻤﻠﹶﺔِ :ﻓﹶﻜﹸﻞﱡ ﻣﺎ ﺗﺤﺘﺞ ﺑِﻪِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻣِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻛﹶﻠﹶﺎﻡ ﻣﺘﻌﻠﱢﻖ ﺑِﻤﺸِﻴﺌﹶﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ، ﻭﺃﹶﻧﻪ ﻳﺘﻜﹶﻠﱠﻢ ﺇِﺫﹶﺍ ﺷﺎﺀَ ،ﻭﺃﹶﻧﻪ ﻳﺘﻜﹶﻠﱠﻢ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻲﺀٍ ،ﻓﹶﻬﻮ ﺣﻖ ﻳﺠِﺐ ﻗﹶﺒﻮﻟﹸﻪ .ﻭﻣﺎ ﻳﻘﹸﻮﻝﹸ ﺑِﻪِ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺇِﻥﱠ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻗﹶﺎﺋِﻢ ﺑِﺬﹶﺍﺗِﻪِ ،ﻭﺃﹶﻧﻪ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ .ﻭﺍﻟﺼﻔﹶﺔﹸ ﻟﹶﺎ ﺗﻘﹸﻮﻡ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﻤﻮﺻﻮﻑِ :ﻓﹶﻬﻮ ﺣﻖ ﻳﺠِﺐ ﻗﹶﺒﻮﻟﹸﻪ ﻭﺍﻟﹾﻘﹶﻮﻝﹸ ﺑِﻪِ .ﻓﹶﻴﺠِﺐ ﺍﻟﹾﺄﹶﺧﺬﹸ ﺑِﻤﺎ ﻓِﻲ ﻗﹶﻮﻝِ ﻛﹸﻞﱟ ﻣِﻦ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ ﻣِﻦ ﺍﻟﺼﻮﺍﺏِ، ﻭﺍﻟﹾﻌﺪﻭﻝِ ﻋﻤﺎ ﻳﺮﺩﻩ ﺍﻟﺸﺮﻉ ﻭﺍﻟﹾﻌﻘﹾﻞﹸ ﻣِﻦ ﻗﹶﻮﻝِ ﻛﹸﻞﱟ ﻣِﻨﻬﻤﺎ. ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻨﺎ :ﻓﹶﻬﺬﹶﺍ ﻳﻠﹾﺰﻡ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺍﻟﹾﺤﻮﺍﺩِﺙﹸ ﻗﹶﺎﻣﺖ ﺑِﻪِ .ﻗﹸﻠﹾﻨﺎ :ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻣﺠﻤﻞﹲ ،ﻭﻣﻦ ﺃﹶﻧﻜﹶﺮ ﻗﹶﺒﻠﹶﻜﹸﻢ ﻗِﻴﺎﻡ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺑِﻪِ ﺗﻌﺎﻟﹶﻰ ﻣِﻦ ﺍﻟﹾﺄﹶﺋِﻤﺔِ؟ ﻭﻧﺼﻮﺹ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺍﻟﺴﻨﺔِ ﺗﺘﻀﻤﻦ ﺫﹶﻟِﻚ ،ﻭﻧﺼﻮﺹ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﺃﹶﻳﻀﺎ ،ﻣﻊ ﺻﺮِﻳﺢِ ﺍﻟﹾﻌﻘﹾﻞِ. ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﺮﺳﻞﹶ ﺍﻟﱠﺬِﻳﻦ ﺧﺎﻃﹶﺒﻮﺍ ﺍﻟﻨﺎﺱ ﻭﺃﹶﺧﺒﺮﻭﻫﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺎﻝﹶ ﻭﻧﺎﺩﻯ ﻭﻧﺎﺟﻰ ﻭﻳﻘﹸﻮﻝﹸ، ﻟﹶﻢ ﻳﻔﹾﻬِﻤﻮﻫﻢ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﻣﺨﻠﹸﻮﻗﹶﺎﺕ ﻣﻨﻔﹶﺼِﻠﹶﺔﹲ ﻋﻨﻪ ،ﺑﻞِ ﺍﻟﱠﺬِﻱ ﺃﹶﻓﹾﻬﻤﻮﻫﻢ ﺇِﻳﺎﻩ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻧﻔﹾﺴﻪ ﻫﻮ ﺍﻟﱠﺬِﻱ ﺗﻜﹶﻠﱠﻢ ،ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻗﹶﺎﺋِﻢ ﺑِﻪِ ﻟﹶﺎ ﺑِﻐﻴﺮِﻩِ ،ﻭﺃﹶﻧﻪ ﻫﻮ ﺍﻟﱠﺬِﻱ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﻭﻗﹶﺎﻟﹶﻪ ،ﻛﹶﻤﺎ ﻗﹶﺎﻟﹶﺖ ﻋﺎﺋِﺸﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﹾﺈِﻓﹾﻚِ :ﻭﻟﹶﺸﺄﹾﻧِﻲ ﻓِﻲ ﻧﻔﹾﺴِﻲ ﻛﹶﺎﻥﹶ ﺃﹶﺣﻘﹶﺮ ﻣِﻦ ﺃﹶﻥﹾ ﻳﺘﻜﹶﻠﱠﻢ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺑِﻮﺣﻲٍ ﻳﺘﻠﹶﻰ .ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ﺧِﻠﹶﺎﻑ ﻣﻔﹾﻬﻮﻣِﻪِ ﻟﹶﻮﺟﺐ ﺑﻴﺎﻧﻪ ،ﺇِﺫﹾ ﺗﺄﹾﺧِﲑ ﺍﻟﹾﺒﻴﺎﻥِ ﻋﻦ ﻭﻗﹾﺖِ ﺍﻟﹾﺤﺎﺟﺔِ ﻟﹶﺎ ﻳﺠﻮﺯ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٤٣ ١٥٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﹶﺎ ﻳﻌﺮﻑ ﻓِﻲ ﻟﹸﻐﺔٍ ﻭﻟﹶﺎ ﻋﻘﹾﻞٍ ﻗﹶﺎﺋِﻞﹲ ﻣﺘﻜﹶﻠﱢﻢ ﻟﹶﺎ ﻳﻘﹸﻮﻡ ﺑِﻪِ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻭﺇِﻥﹾ ﺯﻋﻤﻮﺍ ﺃﹶﻧﻬﻢ ﻓﹶﺮﻭﺍ ﻣِﻦ ﺫﹶﻟِﻚ ﺣﺬﹶﺭﺍ ﻣِﻦ ﺍﻟﺘﺸﺒِﻴﻪِ ،ﻓﹶﻠﹶﺎ ﻳﺜﹾﺒِﺘﻮﺍ ﺻِﻔﹶﺔﹰ ﻏﹶﻴﺮﻩ ،ﻓﹶﺈِﻧﻬﻢ ﺇِﺫﹶﺍ ﻗﹶﺎﻟﹸﻮﺍ :ﻳﻌﻠﹶﻢ ﻟﹶﺎ ﻛﹶﻌِﻠﹾﻤِﻨﺎ ،ﻗﹸﻠﹾﻨﺎ: ﻭﻳﺘﻜﹶﻠﱠﻢ ﻟﹶﺎ ﻛﹶﺘﻜﹶﻠﱡﻤِﻨﺎ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺳﺎﺋِﺮ ﺍﻟﺼﻔﹶﺎﺕِ. ﻭﻫﻞﹾ ﻳﻌﻘﹶﻞﹸ ﻗﹶﺎﺩِﺭ ﻟﹶﺎ ﺗﻘﹸﻮﻡ ﺑِﻪِ ﺍﻟﹾﻘﹸﺪﺭﺓﹸ ،ﺃﹶﻭ ﺣﻲ ﻟﹶﺎ ﺗﻘﹸﻮﻡ ﺑِﻪِ ﺍﻟﹾﺤﻴﺎﺓﹸ؟ ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ
r
}ﺃﹶﻋﻮﺫﹸ
ﺑِﻜﹶﻠِﻤﺎﺕِ ﺍﻟﻠﱠﻪِ ﺍﻟﺘﺎﻣﺎﺕِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻳﺠﺎﻭِﺯﻫﻦ ﺑﺮ ﻭﻟﹶﺎ ﻓﹶﺎﺟِﺮ (٢) (١) {ﻓﹶﻬﻞﹾ ﻳﻘﹸﻮﻝﹸ ﻋﺎﻗِﻞﹲ ﺃﹶﻧﻪ r ﻋﺎﺫﹶ ﺑِﻤﺨﻠﹸﻮﻕٍ؟ ﺑﻞﹾ ﻫﺬﹶﺍ ﻛﹶﻘﹶﻮﻟِﻪِ} :ﺃﹶﻋﻮﺫﹸ ﺑِﺮِﺿﺎﻙ ﻣِﻦ ﺳﺨﻄِﻚ .ﻭﺃﹶﻋﻮﺫﹸ ﺑِﻤﻌﺎﻓﹶﺎﺗِﻚ ﻣِﻦ ﻋﻘﹸﻮﺑﺘِﻚ ، (٣) {ﻭﻛﹶﻘﹶﻮﻟِﻪِ} :ﺃﹶﻋﻮﺫﹸ ﺑِﻌِﺰﺓِ ﺍﻟﻠﱠﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ﻣِﻦ ﺷﺮ ﻣﺎ ﺃﹶﺟِﺪ ﻭﺃﹸﺣﺎﺫِﺭ.(٤) {
ﻭﻛﹶﻘﹶﻮﻟِﻪِ} :ﻭﺃﹶﻋﻮﺫﹸ ﺑِﻌﻈﹶﻤﺘِﻚ ﺃﹶﻥﹾ ﻧﻐﺘﺎﻝﹶ ﻣِﻦ ﺗﺤﺘِﻨﺎ{ .ﻛﹸﻞﱡ ﻫﺬِﻩِ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ. ﻭﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﻣﺒﺴﻮﻃﹶﺔﹲ ﻓِﻲ ﻣﻮﺍﺿِﻌِﻬﺎ ،ﻭﺇِﻧﻤﺎ ﺃﹸﺷِﲑ ﺇِﻟﹶﻴﻬﺎ ﻫﻨﺎ ﺇِﺷﺎﺭﺓﹰ. ﻭﻛﹶﺜِﲑ ﻣِﻦ ﻣﺘﺄﹶﺧﺮِﻱ ﺍﻟﹾﺤﻨﻔِﻴﺔِ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ،ﻭﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﺘﻜﹶﺜﱡﺮ ﻭﺍﻟﺘﺠﺰﺅ ﻭﺍﻟﺘﺒﻌﺾ ﺣﺎﺻِﻞﹲ ﻓِﻲ ﺍﻟﺪﻟﹶﺎﻟﹶﺎﺕِ ،ﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﻤﺪﻟﹸﻮﻝِ .ﻭﻫﺬِﻩِ ﺍﻟﹾﻌِﺒﺎﺭﺍﺕ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ،ﻭﺳﻤﻴﺖ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻟِﺪﻟﹶﺎﻟﹶﺘِﻬﺎ
) (1ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧٠٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٣٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ ) ، (٣٥٤٧ﺃﲪﺪ ) ، (٤٠٩/٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ ). (٢٦٨٠ ) (2ﺟﺎﺀﺕ ﰲ ﺍﻻﺳﺘﻌﺎﺫﺓ ،ﰲ ﺣﺪﻳﺚ ﻣﺮﺳﻞ ،ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ، ٩٥١-٩٥٠ :ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻣﺮﺳﻠﹰﺎ . ﻭﺫﻛﺮ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺷﺮﺣﻪ ١٢٦ : ٣ﺃﻧﻪ " ﻭﺻﻠﻪ ﺍﻟﻨﺴﺎﺋﻲ ،ﻣﻦ ﻃﺮﻳﻖ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳛﲕ ﺍﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ﻋﻦ ﻋﻴﺎﺵ ﺍﻟﺴﻠﻤﻲ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ " ﻭﺃﻧﻪ ﻭﺻﻠﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ .ﻭﻣﺮﺍﺩﻩ ﺑﺮﻭﺍﻳﺔ ﺍﻟﻨﺴﺎﺋﻲ ﺃﻧﻪ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ،ﻻ ﰲ ﺍﻟﺴﻨﻦ .ﻭﻭﺟﺪﺗﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﰲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ) ١٥٥٢٧ ، ١٥٥٢٦ :ﺝ ٣ﺹ ٤١٩ﻣﻦ ﻃﺒﻌﺔ ﺍﳊﻠﱯ( ،ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺧﻨﺒﺶ . ﻭﺭﻭﺍﻩ ﻣﻦ ﺣﺪﻳﺜﻪ ﺃﻳﻀﺎ :ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ،ﺭﻗﻢ . ٦٣١ :ﻭﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﰲ ﺍﻹﺻﺎﺑﺔ : ٤ ، ١٥٧ﰲ ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺧﻨﺒﺶ( . ) (3ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ ) ، (٤٨٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٩٣ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ ) ، (١١٣٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٨٧٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ) ، (٣٨٤١ﺃﲪﺪ ) ، (٥٨/٦ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤٩٧ ) (4ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ ) ، (٢٢٠٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﺐ ) ، (٢٠٨٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ ) ، (٣٨٩١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ ) ، (٣٥٢٢ﺃﲪﺪ ) ، (٢١٧/٤ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ). (١٧٥٤ ١٥١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﹶﻴﻪِ ﻭﺗﺄﹶﺩﻳﻪِ ﺑِﻬﺎ ،ﻓﹶﺈِﻥﹾ ﻋﺒﺮ ﺑِﺎﻟﹾﻌﺮﺑِﻴﺔِ ﻓﹶﻬﻮ ﻗﹸﺮﺁﻥﹲ ،ﻭﺇِﻥﹾ ﻋﺒﺮ ﺑِﺎﻟﹾﻌِﺒﺮِﻳﺔِ ﻓﹶﻬﻮ ﺗﻮﺭﺍﺓﹲ ،ﻓﹶﺎﺧﺘﻠﹶﻔﹶﺖِ ﺍﻟﹾﻌِﺒﺎﺭﺍﺕ ﻟﹶﺎ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ .ﻗﹶﺎﻟﹸﻮﺍ :ﻭﺗﺴﻤﻰ ﻫﺬِﻩِ ﺍﻟﹾﻌِﺒﺎﺭﺍﺕ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣﺠﺎﺯﺍ! ﻭﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓﹶﺎﺳِﺪ ،ﻓﹶﺈِﻥﱠ ﻟﹶﺎﺯِﻣﻪ ﺃﹶﻥﱠ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ} : ﻗﹶﻮﻟِﻪِ} :
(#qßJŠÏ%r&ur
{no4qn=¢Á9$#
ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ ﻫﻮ ﻣﻌﻨﻰ }
)(٢
?!#y‰tƒ ôM¬7s
#’oTÌh“9$# (#qç/t•ø)s? Ÿwur
({
)(١
ﻫﻮ ﻣﻌﻨﻰ
ﻭﻣﻌﻨﻰ ﺁﻳﺔِ ﺍﻟﹾﻜﹸﺮﺳِﻲ ﻫﻮ ﻣﻌﻨﻰ ﺁﻳﺔِ ﺍﻟﺪﻳﻦِ! ﻭﻣﻌﻨﻰ ﺳﻮﺭﺓِ & .(٣) {5=ygs9 ’Î1rﻭﻛﹸﻠﱠﻤﺎ ﺗﺄﹶﻣﻞﹶ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹶ ﺗﺒﻴﻦ ﻟﹶﻪ
ﻓﹶﺴﺎﺩﻩ ،ﻭﻋﻠِﻢ ﺃﹶﻧﻪ ﻣﺨﺎﻟِﻒ ﻟِﻜﹶﻠﹶﺎﻡِ ﺍﻟﺴﻠﹶﻒِ .ﻭﺍﻟﹾﺤﻖ :ﺃﹶﻥﱠ ﺍﻟﺘﻮﺭﺍﺓﹶ ﻭﺍﻟﹾﺈِﻧﺠِﻴﻞﹶ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻟﹶﺎ ﻳﺘﻨﺎﻫﻰ ،ﻓﹶﺈِﻧﻪ ﻟﹶﻢ ﻳﺰﻝﹾ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻤﺎ ﺷﺎﺀَ ﺇِﺫﹶﺍ ﺷﺎﺀَ ﻛﹶﻴﻒ ﺷﺎﺀَ ،ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ ﻛﹶﺬﹶﻟِﻚ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ã•óst6ø9$# y‰ÏÿuZs9 ’În1u‘ ÏM»yJÎ=s3Ïj9 #YŠ#y‰ÏB ã•óst7ø9$# tb%x. öq©9 @è%
.(٤) {ÇÊÉÒÈ #YŠy‰tB ¾Ï&Î#÷WÏJÎ/ $uZ÷¥Å_ öqs9ur ’În1u‘ àM»yJÎ=x. y‰xÿZs? br& Ÿ@ö7s%ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
’Îû $yJ¯Rr& öqs9ur
©!$# ¨bÎ) 3 «!$# àM»yJÎ=x. ôNy‰ÏÿtR $¨B 9•çtø2r& èpyèö7y™ ¾Ínω÷èt/ .`ÏB ¼çn‘‰ßJtƒ ã•óst7ø9$#ur ÒO»n=ø%r& >ot•yfx© `ÏB ÇÚö‘F{$#
.(٥) {ÇËÐÈ ÒOŠÅ3ym ̓tã
] ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣﺤﻔﹸﻮﻅﹲ ﻓِﻲ ﺍﻟﺼﺪﻭﺭِ ﻣﻘﹾﺮﻭﺀٌ ﺑِﺎﻟﹾﺄﹶﻟﹾﺴِﻨﺔِ ﻣﻜﹾﺘﻮﺏ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ [
ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣﺎ ﻓِﻲ ﺍﻟﹾﻤﺼﺤﻒِ ﻋِﺒﺎﺭﺓﹰ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ،ﻭﻟﹶﻴﺲ ﻫﻮ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻟﹶﻤﺎ ﺣﺮﻡ ﻋﻠﹶﻰ ﺍﹾﻟﺠﻨﺐِ ﻭﺍﻟﹾﻤﺤﺪِﺙِ ﻣﺴﻪ ،ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣﺎ ﻳﻘﹾﺮﺅﻩ ﺍﻟﹾﻘﹶﺎﺭِﺉ ﻟﹶﻴﺲ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻟﹶﻤﺎ ﺣﺮﻡ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻨﺐِ ﻭﺍﻟﹾﻤﺤﺪِﺙِ ﻗِﺮﺍﺀَﺗﻪ.
)(٦
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٣٢ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٤٣ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻤﺴﺪِ ﺁﻳﺔ . ١ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒِ ﺁﻳﺔ . ١٠٩ ) (5ﺳﻮﺭﺓ ﻟﹸﻘﹾﻤﺎﻥﹶ ﺁﻳﺔ . ٢٧ ) (6ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﻣﺴﻪ( ،ﻭﻫﻮ ﺧﻄﺄ ﻭﺍﺿﺢ ﻳﺄﺑﺎﻩ ﺍﻟﺴﻴﺎﻕ .ﻭﻗﺪ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻠﻰ )ﻣﺴﻪ( ﰲ ﺍﳉﻤﻠﺔ ﻗﺒﻠﻬﺎ . ١٥٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻞﹾ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣﺤﻔﹸﻮﻅﹲ ﻓِﻲ ﺍﻟﺼﺪﻭﺭِ ،ﻣﻘﹾﺮﻭﺀٌ ﺑِﺎﻟﹾﺄﹶﻟﹾﺴﻦِ ،ﻣﻜﹾﺘﻮﺏ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺣﻨِﻴﻔﹶﺔﹶ ﻓِﻲ ﺍﻟﹾﻔِﻘﹾﻪِ ﺍﻟﹾﺄﹶﻛﹾﺒﺮِ .ﻭﻫﻮ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻤﻮﺍﺿِﻊِ ﻛﹸﻠﱢﻬﺎ ﺣﻘِﻴﻘﹶﺔﹲ ،ﻭﺇِﺫﹶﺍ ﻗِﻴﻞﹶ :ﻓِﻴﻪِ ﺧﻂﱡ ﻓﹸﻠﹶﺎﻥٍ ﻭﻛِﺘﺎﺑﺘﻪ :ﻓﹸﻬِﻢ ﻣِﻨﻪ ﻣﻌﻨﻰ ﺻﺤِﻴﺢ ﺣﻘِﻴﻘِﻲ ،ﻭﺇِﺫﹶﺍ ﻗِﻴﻞﹶ :ﻓِﻴﻪِ ﻣِﺪﺍﺩ ﻗﹶﺪ ﻛﹸﺘِﺐ ﺑِﻪِ :ﻓﹸﻬِﻢ ﻣِﻨﻪ ﻣﻌﻨﻰ ﺻﺤِﻴﺢ ﺣﻘِﻴﻘِﻲ ،ﻭﺇِﺫﹶﺍ ﻗِﻴﻞﹶ :ﺍﻟﹾﻤِﺪﺍﺩ ﻓِﻲ ﺍﻟﹾﻤﺼﺤﻒِ :ﻛﹶﺎﻧﺖِ ﺍﻟﻈﱠﺮﻓِﻴﺔﹸ ﻓِﻴﻪِ ﻏﹶﻴﺮ ﺍﻟﻈﱠﺮﻓِﻴﺔِ ﺍﻟﹾﻤﻔﹾﻬﻮﻣﺔِ ﻣِﻦ ﻗﹶﻮﻝِ ﺍﻟﹾﻘﹶﺎﺋِﻞِ :ﻓِﻴﻪِ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ،ﻭﻓِﻴﻪِ ﻣﺤﻤﺪ ﻭﻋِﻴﺴﻰ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ .ﻭﻫﺬﹶﺍﻥِ ﺍﻟﹾﻤﻌﻨﻴﺎﻥِ ﻣﻐﺎﻳِﺮﺍﻥِ ﻟِﻤﻌﻨﻰ ﻗﹶﻮﻝِ ﺍﻟﹾﻘﹶﺎﺋِﻞِ :ﻓِﻴﻪِ ﺧﻂﱡ ﻓﹸﻠﹶﺎﻥٍ ﺍﻟﹾﻜﹶﺎﺗِﺐِ ،ﻭﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔﹸ ﻣﻐﺎﻳِﺮﺓﹲ ﻟِﻤﻌﻨﻰ ﻗﹶﻮﻝِ ﺍﻟﹾﻘﹶﺎﺋِﻞِ :ﻓِﻴﻪِ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ .ﻭﻣﻦ ﻟﹶﻢ ﻳﺘﻨﺒﻪ ﻟِﻠﹾﻔﹸﺮﻭﻕِ ﺑﻴﻦ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺿﻞﱠ ﻭﻟﹶﻢ ﻳﻬﺘﺪِ ﻟِﻠﺼﻮﺍﺏِ .ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﻘِﺮﺍﺀَﺓِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﻓِﻌﻞﹸ ﺍﻟﹾﻘﹶﺎﺭِﺉِ ،ﻭﺍﻟﹾﻤﻘﹾﺮﻭﺀِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻗﹶﻮﻝﹸ ﺍﻟﹾﺒﺎﺭِﻱ ،ﻣﻦ ﻟﹶﻢ ﻳﻬﺘﺪِ ﻟﹶﻪ ﻓﹶﻬﻮ ﺿﺎﻝﱞ ﺃﹶﻳﻀﺎ ،ﻭﻟﹶﻮ ﺃﹶﻥﱠ ﺇِﻧﺴﺎﻧﺎ ﻭﺟﺪ ﻓِﻲ ﻭﺭﻗﹶﺔٍ ﻣﻜﹾﺘﻮﺑﺎ: ﺃﹶﻟﹶﺎ ﻛﹸﻞﱡ ﺷﻲﺀٍ ﻣﺎ ﺧﻠﹶﺎ ﺍﻟﻠﱠـﻪ ﺑﺎﻃِـﻞﹲ ﻣِﻦ ﺧﻂﱢ ﻛﹶﺎﺗِﺐٍ ﻣﻌﺮﻭﻑٍ .ﻟﹶﻘﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﻟﹶﺒِﻴﺪٍ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻫﺬﹶﺍ ﺧﻂﱡ ﻓﹸﻠﹶﺎﻥٍ ﺣﻘِﻴﻘﹶﺔﹰ، ﻭﻫﺬﹶﺍ ﻛﹸﻞﱡ ﺷﻲﺀٍ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻫﺬﹶﺍ ﺧﺒﺮ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻟﹶﺎ ﺗﺸﺘﺒِﻪ ﻫﺬِﻩِ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔﹸ ﺑِﺎﻟﹾﺄﹸﺧﺮﻯ. ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ :ﻣﺼﺪﺭ ،ﻓﹶﺘﺎﺭﺓﹰ ﻳﺬﹾﻛﹶﺮ ﻭﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﻘِﺮﺍﺀَﺓﹸ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : #YŠqåkô¶tB šc%x. Ì•ôfxÿø9$# tb#uäö•è% ¨bÎ) ( Ì•ôfxÿø9$#
.(١) {ÇÐÑÈﻭﻗﹶﺎﻝﹶ
r
ﺑِﺄﹶﺻﻮﺍﺗِﻜﹸﻢ .(٢) {ﻭﺗﺎﺭﺓﹰ ﻳﺬﹾﻛﹶﺮ ﻭﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﻤﻘﹾﺮﻭﺀُ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ÉOŠÅ_§•9$# Ç`»sÜø‹¤±9$# z`ÏB «!$$Î/ õ‹ÏètGó™$$sù
.(٣) {ÇÒÑÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
tb#uäö•è%ur
}ﺯﻳﻨﻮﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ
tb#uäö•à)ø9$# |Nù&t•s% #sŒÎ*sù ãb#uäö•à)ø9$# •˜Ì•è% #sŒÎ)ur
.(٤) {ÇËÉÍÈ tbqçHxqö•è? öNä3ª=yès9 (#qçFÅÁRr&ur ¼çms9 (#qãèÏJtGó™$$sù ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٧٨ ) (2ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ) ، (١٠١٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، ( ١٤٦٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، ( ١٣٤٢ﺃﲪﺪ ) ، ( ٢٨٥/ ٤ﺍﻟﺪﺍﺭﻣﻲ ﻑﺿﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ). (٣٥٠٠ ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٩٨ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٢٠٤ ١٥٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺎﻝﹶ
r
}ﺇِﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻰ ﺳﺒﻌﺔِ ﺃﹶﺣﺮﻑٍ{ ) .(١ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ
ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺪﺍﻟﱠﺔِ ﻋﻠﹶﻰ ﻛﹸﻞﱟ ﻣِﻦ ﺍﻟﹾﻤﻌﻨﻴﻴﻦِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﻳﻦِ .ﻓﹶﺎﻟﹾﺤﻘﹶﺎﺋِﻖ ﻟﹶﻬﺎ ﻭﺟﻮﺩ ﻋﻴﻨِﻲ ﻭﺫِﻫﻨِﻲ ﻭﻟﹶﻔﹾﻈِﻲ ﻭﺭﺳﻤِﻲ ،ﻭﻟﹶﻜِﻦ ﺍﻟﹾﺄﹶﻋﻴﺎﻥﹶ ﺗﻌﻠﹶﻢ ،ﺛﹸﻢ ﺗﺬﹾﻛﹶﺮ ،ﺛﹸﻢ ﺗﻜﹾﺘﺐ .ﻓﹶﻜِﺘﺎﺑﺘﻬﺎ ﻓِﻲ ﺍﻟﹾﻤﺼﺤﻒِ ﻫِﻲ ﺍﻟﹾﻤﺮﺗﺒﺔﹸ ﺍﻟﺮﺍﺑِﻌﺔﹸ .ﻭﺃﹶﻣﺎ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓﹶﺈِﻧﻪ ﻟﹶﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﹾﻤﺼﺤﻒِ ﻭﺍﺳِﻄﹶﺔﹲ ،ﺑﻞﹾ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻜﹾﺘﺐ ﺑِﻠﹶﺎ ﻭﺍﺳِﻄﹶﺔٍ ﻭﻟﹶﺎ ﻟِﺴﺎﻥٍ. ﻭﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﻛﹶﻮﻧِﻪِ ﻓِﻲ ﺯﺑﺮِ ﺍﻟﹾﺄﹶﻭﻟِﲔ ،ﻭﺑﻴﻦ ﻛﹶﻮﻧِﻪِ ﻓِﻲ ﺭﻕ ﻣﻨﺸﻮﺭٍ ،ﺃﹶﻭ ﻟﹶﻮﺡٍ ﻣﺤﻔﹸﻮﻅٍ ،ﺃﹶﻭ ﻓِﻲ ﻛِﺘﺎﺏٍ ﻣﻜﹾﻨﻮﻥٍ :ﻭﺍﺿِﺢ. ﻓﹶﻘﹶﻮﻟﹸﻪ ﻋﻦِ ﺍﻟﹾﻘﹸﺮﺁﻥِ} :
tûüÏ9¨rF{$# Ì•ç/ã— ’Å"s9 ¼çm¯RÎ)ur
{ÇÊÒÏÈ
)(٢
ﺃﹶﻱ ﺫِﻛﹾﺮﻩ ﻭﻭﺻﻔﹶﻪ ﻭﺍﻟﹾﺈِﺧﺒﺎﺭ
ﻋﻨﻪ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﻣﻜﹾﺘﻮﺏ ﻋِﻨﺪﻫﻢ .ﺇِﺫِ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺃﹶﻧﺰﻟﹶﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻣﺤﻤﺪٍ ،ﻟﹶﻢ ﻳﻨﺰِﻟﹾﻪ ﻋﻠﹶﻰ ﻏﹶﻴﺮِﻩِ ﺃﹶﺻﻠﹰﺎ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﺰﺑﺮِ ،ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ ﻓِﻲ ﺍﻟﺼﺤﻒِ ،ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﺮﻕ ،ﻟِﺄﹶﻥﱠ ﺍﻟﺰﺑﺮ ﺟﻤﻊ ﺯﺑﻮﺭٍ ﻭﺍﻟﺰﺑﺮ ﻫﻮ :ﺍﻟﹾﻜِﺘﺎﺑﺔﹸ ﻭﺍﻟﹾﺠﻤﻊ ،ﻓﹶﻘﹶﻮﻟﹸﻪ} :
tûüÏ9¨rF{$# Ì•ç/ã— ’Å"s9 ¼çm¯RÎ)ur
{ÇÊÒÏÈ
)(٣
ﺃﹶﻱ ﻣﺰﺑﻮﺭِ
ﺍﻟﹾﺄﹶﻭﻟِﲔ ،ﻓﹶﻔِﻲ ﻧ ﹾﻔﺲِ ﺍﻟﻠﱠﻔﹾﻆِ ﻭﺍﺷﺘِﻘﹶﺎﻗِﻪِ ﻣﺎ ﻳﺒﻴﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺮﺍﺩ ،ﻭﻳﺒﻴﻦ ﻛﹶﻤﺎﻝﹶ ﺑﻴﺎﻥِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺧﻠﹸﻮﺻِﻪِ ﻣِﻦ ﺍﻟﻠﱠﺒﺲِ .ﻭﻫﺬﹶﺍ ﻣِﺜﹾﻞﹸ ﻗﹶﻮﻟِﻪِ (٤) {öNèdy‰YÏã $¹/qçGõ3tB ¼çmtRr߉Ågs† “Ï%©!$# } :ﺃﹶﻱ :ﺫِﻛﹾﺮﻩ، ﺑِﺨِﻠﹶﺎﻑِ ﻗﹶﻮﻟِﻪِ} .
9‘qà±Y¨B 5e-u‘ ’Îû
{ÇÌÈ
)(٥
ﻭ}
¤âqàÿøt¤C 8yöqs9
{ÇËËÈ
)(٦
ﻭ}
5=»tGÏ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳋﺼﻮﻣﺎﺕ ) ، (٢٢٨٧ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٨١٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺮﺍﺀﺍﺕ )، (٢٩٤٣ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ) ، (٩٣٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٤٧٥ﺃﲪﺪ ) ، (٤٣/١ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤٧٢ ) (2ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀِ ﺁﻳﺔ . ١٩٦ ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀِ ﺁﻳﺔ . ١٩٦ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٥٦ ) (5ﺳﻮﺭﺓ ﺍﻟﻄﱡﻮﺭِ ﺁﻳﺔ . ٣ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﺒﺮﻭﺝِ ﺁﻳﺔ . ٢٢ ١٥٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ 5bqãZõ3¨B
{ÇÐÑÈ
)(١
ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻌﺎﻣِﻞﹶ ﻓِﻲ ﺍﻟﻈﱠﺮﻑِ ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌﺎﻣﺔِ ،ﻣِﺜﹾﻞﹶ ﺍﻟﹾﻜﹶﻮﻥِ
ﻭﺍﻟِﺎﺳﺘِﻘﹾﺮﺍﺭِ ﻭﺍﻟﹾﺤﺼﻮﻝِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﺃﹶﻭ ﻳﻘﹶﺪﺭ :ﻣﻜﹾﺘﻮﺏ ﻓِﻲ ﻛِﺘﺎﺏٍ ،ﺃﹶﻭ ﻓِﻲ ﺭﻕ .ﻭﺍﻟﹾﻜِﺘﺎﺏ: ﺗﺎﺭﺓﹰ ﻳﺬﹾﻛﹶﺮ ﻭﻳﺮﺍﺩ ﺑِﻪِ ﻣﺤﻞﱡ ﺍﻟﹾﻜِﺘﺎﺑﺔِ ،ﻭﺗﺎﺭﺓﹰ ﻳﺬﹾﻛﹶﺮ ﻭﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺍﻟﹾﻤﻜﹾﺘﻮﺏ .ﻭﻳﺠِﺐ ﺍﻟﺘﻔﹾﺮِﻳﻖ ﺑﻴﻦ ﻛِﺘﺎﺑﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ،ﻭﻛِﺘﺎﺑﺔِ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ﺍﻟﹾﻤﻮﺟﻮﺩﺓِ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ﻓِﻴﻪِ -ﻓﹶﺈِﻥﱠ ﺗِﻠﹾﻚ ﺇِﻧﻤﺎ ﻳﻜﹾﺘﺐ ﺫِﻛﹾﺮﻫﺎ .ﻭﻛﹸﻠﱠﻤﺎ ﺗﺪﺑﺮ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻭﺿﺢ ﻟﹶﻪ ﺍﻟﹾﻔﹶﺮﻕ. ﻭﺣﻘِﻴﻘﹶﺔﹸ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺍﻟﹾﺨﺎﺭِﺟِﻴﺔﹸ :ﻫِﻲ ﻣﺎ ﻳﺴﻤﻊ ﻣِﻨﻪ ﺃﹶﻭ ﻣِﻦ ﺍﻟﹾﻤﺒﻠﱢﻎِ ﻋﻨﻪ ،ﻓﹶﺈِﺫﹶﺍ ﺳﻤِﻌﻪ ﺍﻟﺴﺎﻣِﻊ ﻋﻠِﻤﻪ ﻭﺣﻔِﻈﹶﻪ .ﻓﹶﻜﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣﺴﻤﻮﻉ ﻟﹶﻪ ﻣﻌﻠﹸﻮﻡ ﻣﺤﻔﹸﻮﻅﹲ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺎﻟﹶﻪ ﺍﻟﺴﺎﻣِﻊ ﻓﹶﻬﻮ ﻣﻘﹾﺮﻭﺀٌ ﻟﹶﻪ ﻣﺘﻠﹸﻮ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺘﺒﻪ ﻓﹶﻬﻮ ﻣﻜﹾﺘﻮﺏ ﻟﹶﻪ ﻣﺮﺳﻮﻡ .ﻭﻫﻮ ﺣﻘِﻴﻘﹶﺔﹲ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻮﺟﻮﻩِ ﻛﹸﻠﱢﻬﺎ ﻟﹶﺎ ﻳﺼِﺢ ﻧﻔﹾﻴﻪ .ﻭﺍﻟﹾﻤﺠﺎﺯ ﻳﺼِﺢ ﻧﻔﹾﻴﻪ ،ﻓﹶﻠﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻟﹶﻴﺲ ﻓِﻲ ﺍﻟﹾﻤﺼﺤﻒِ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻭﻟﹶﺎ :ﻣﺎ ﻗﹶﺮﺃﹶ ﺍﻟﹾﻘﹶﺎﺭِﺉ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : „yìyJó¡o
4Ó®Lym çnö•Å_r'sù x8u‘$yftFó™$# šúüÏ.ÎŽô³ßJø9$# z`ÏiB Ó‰tnr& ÷bÎ)ur
.(٢) {«!$# zN»n=x.ﻭﻫﻮ ﻟﹶﺎ ﻳﺴﻤﻊ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺍﻟﻠﱠﻪِ ،ﻭﺇِﻧﻤﺎ ﻳﺴﻤﻌﻪ ﻣِﻦ ﻣﺒﻠﱢﻐِﻪِ ﻋﻦِ ﺍﻟﻠﱠﻪِ.
ﻭﺍﻟﹾﺂﻳﺔﹸ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﻓﹶﺴﺎﺩِ ﻗﹶﻮﻝِ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺃﹶﻥﱠ ﺍﻟﹾﻤﺴﻤﻮﻉ ﻋِﺒﺎﺭﺓﹲ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﻟﹶﻴﺲ ﻫﻮ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻓﹶﺈِﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎﻝﹶ (٣) {«!$# zN»n=x. yìyJó¡o„ 4Ó®Lym } :ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ ﺣﺘﻰ ﻳﺴﻤﻊ ﻣﺎ ﻫﻮ ﻋِﺒﺎﺭﺓﹲ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ .ﻭﺍﻟﹾﺄﹶﺻﻞﹸ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔﹸ .ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﹾﻤﻜﹾﺘﻮﺏ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ ﻋِﺒﺎﺭﺓﹲ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ، ﺃﹶﻭ ﺣِﻜﹶﺎﻳﺔﹸ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ،ﻭﻟﹶﻴﺲ ﻓِﻴﻬﺎ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ :ﻓﹶﻘﹶﺪ ﺧﺎﻟﹶﻒ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹶ ﻭﺳﻠﹶﻒ ﺍﻟﹾﺄﹸﻣﺔِ، ﻭﻛﹶﻔﹶﻰ ﺑِﺬﹶﻟِﻚ ﺿﻠﹶﺎﻟﹰﺎ. ﻭﻛﹶﻠﹶﺎﻡ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻳﺮﺩ ﻗﹶﻮﻝﹶ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺃﹶﻧﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ﻟﹶﺎ ﻳﺘﺼﻮﺭ ﺳﻤﺎﻋﻪ ﻣِﻨﻪ، ﻭﺃﹶﻥﱠ ﺍﻟﹾﻤﺴﻤﻮﻉ ﺍﻟﹾﻤﻨﺰﻝﹶ ﺍﻟﹾﻤﻘﹾﺮﻭﺀَ
)(٤
ﻭﺍﻟﹾﻤﻜﹾﺘﻮﺏ ﻟﹶﻴﺲ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻭﺇِﻧﻤﺎ ﻫﻮ ﻋِﺒﺎﺭﺓﹲ ﻋﻨﻪ .ﻓﹶﺈِﻥﱠ
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻮﺍﻗِﻌﺔِ ﺁﻳﺔ . ٧٨ ) (2ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔِ ﺁﻳﺔ . ٦ ) (3ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔِ ﺁﻳﺔ ٦ ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﳌﻘﺪﺭ " ﻭﻟﻴﺲ ﳍﺎ ﻣﻌﲎ . ١٥٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻄﱠﺤﺎﻭِﻱ
)(١
ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝﹸ :ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣِﻨﻪ ﺑﺪﺍ .ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﻏﹶﻴﺮﻩ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ،
ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻣِﻨﻪ ﺑﺪﺍ ،ﻭﺇِﻟﹶﻴﻪِ ﻳﻌﻮﺩ .ﻭﺇِﻧﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ :ﻣِﻨﻪ ﺑﺪﺍ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺠﻬﻤِﻴﺔﹶ ﻣِﻦ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ ﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺇِﻧﻪ ﺧﻠﹶﻖ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﻣﺤﻞﱟ ،ﻓﹶﺒﺪﺃﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻣِﻦ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﺤﻞﱢ .ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﺴﻠﹶﻒ :ﻣِﻨﻪ ﺑﺪﺍ ﺃﹶﻱ ﻫﻮ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ﺑِﻪِ ،ﻓﹶﻤِﻨﻪ ﺑﺪﺍ ،ﻟﹶﺎ ﻣِﻦ ﺑﻌﺾِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : Í“ƒÍ“yèø9$# «!$# z`ÏB É=»tGÅ3ø9$#
} .(٢) {ÇÊÈ ÉO‹Å3ptø:$#
‘š•Îi/¢‘ `ÏB Ĩ߉à)ø9$# ßyrâ
ãAöqs)ø9$# ¨,ym ô`Å3»s9ur
} .(٣) {ÓÍh_ÏB
?ã@ƒÍ”\s
¼çms9¨“tR ö@è%
.(٤) {Èd,ptø:$$Î/ﻭﻣﻌﻨﻰ ﻗﹶﻮﻟِﻬِﻢ :ﻭﺇِﻟﹶﻴﻪِ ﻳﻌﻮﺩ :-ﻳﺮﻓﹶﻊ ﻣِﻦ ﺍﻟﺼﺪﻭﺭِ
ﻭﺍﻟﹾﻤﺼﺎﺣِﻒِ ،ﻓﹶﻠﹶﺎ ﻳﺒﻘﹶﻰ ﻓِﻲ ﺍﻟﺼﺪﻭﺭِ ﻣِﻨﻪ ﺁﻳﺔﹲ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ .ﻛﹶﻤﺎ ﺟﺎﺀَ ﺫﹶﻟِﻚ ﻓِﻲ ﻋِﺪﺓِ ﺁﺛﹶﺎﺭٍ.
] ﻋﺠﺰ ﺍﻟﹾﻌﻘﹾﻞِ ﻋﻦ ﺇِﺩﺭﺍﻙِ ﻛﹶﻴﻔِﻴﺔِ ﺗﻜﹶﻠﱡﻤِﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﹾﻘﹸﺮﺁﻥِ [
ﻭﻗﹶﻮﻟﹸﻪ " ﺑِﻠﹶﺎ ﻛﹶﻴﻔِﻴﺔٍ " ﺃﹶﻱ :ﻟﹶﺎ ﺗﻌﺮﻑ ﻛﹶﻴﻔِﻴﺔﹸ ﺗﻜﹶﻠﱡﻤِﻪِ ﺑِﻪِ ﻗﹶﻮﻟﹰﺎ ﻟﹶﻴﺲ ﺑِﺎﻟﹾﻤﺠﺎﺯِ ،ﻭﺃﹶﻧﺰﻟﹶﻪ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ ﻭﺣﻴﺎ ،ﺃﹶﻱ :ﺃﹶﻧﺰﻟﹶﻪ ﺇِﻟﹶﻴﻪِ ﻋﻠﹶﻰ ﻟِﺴﺎﻥِ ﺍﻟﹾﻤﻠﹶﻚِ ،ﻓﹶﺴﻤِﻌﻪ ﺍﻟﹾﻤﻠﹶﻚ ﺟِﺒﺮِﻳﻞﹸ ﻣِﻦ ﺍﻟﻠﱠﻪِ ،ﻭﺳﻤِﻌﻪ ﺍﻟﺮﺳﻮﻝﹸ
r
ﻣِﻦ ﺍﻟﹾﻤﻠﹶﻚِ ،ﻭﻗﹶﺮﺃﹶﻩ (٥) ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(٦) {ÇÊÉÏÈ WxƒÍ”\s? çm»oYø9¨“tRur ;]õ3ãB 4’n?tã Ĩ$¨Z9$#ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
’n?tã ¼çnr&t•ø)tGÏ9 çm»oYø%t•sù $ZR#uäö•è%ur
4’n?tã ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR
.(٧) {ÇÊÒÎÈ &ûüÎ7•B
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺪ ﺃﹸﻭﺭِﺩ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺃﹶﻥﱠ ﺇِﻧﺰﺍﻝﹶ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻧﻈِﲑ ﺇِﻧﺰﺍﻝِ ﺍﻟﹾﻤﻄﹶﺮِ ،ﻭﺇِﻧﺰﺍﻝِ ﺍﻟﹾﺤﺪِﻳﺪِ ،ﻭﺇِﻧﺰﺍﻝِ ﺛﹶﻤﺎﻧِﻴﺔِ ﺃﹶﺯﻭﺍﺝٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ. ﻭﺍﻟﹾﺠﻮﺍﺏ :ﺃﹶﻥﱠ ﺇِﻧﺰﺍﻝﹶ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻓِﻴﻪِ ﻣﺬﹾﻛﹸﻮﺭ ﺃﹶﻧﻪ ﺇِﻧﺰﺍﻝﹲ ﻣِﻦ ﺍﻟﻠﱠﻪِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ?ÉOŠÎ=yèø9$# Í“ƒÍ“yèø9$# «!$# z`ÏB É=»tGÅ3ø9$# ã@ƒÍ”\s
.(١) {ÇËÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(٢) { ÉO‹Å3ptø:$# Í“ƒÍ“yèø9$#ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
?z`ÏiB ×@ƒÍ”\s
ÇÊÈ üNm
?«!$# z`ÏB É=»tGÅ3ø9$# ã@ƒÍ”\s
.(٣) {ÇËÈ ÉOŠÏm§•9$# Ç`»uH÷q§•9$#ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
} ? .(٤) {ÇÍËÈ 7‰ŠÏHxq AOŠÅ3ym ô`ÏiB ×@ƒÍ”\sﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)$¨Zä. $¯RÎ) 4 >px.t•»t6•B 7's#ø‹s9 ’Îû çm»oYø9t“Rr& !$¯RÎ
.(٥) {ÇÎÈ tû,Î#Å™ö•ãB $¨Zä. $¯RÎ) 4 !$tRωYÏã ô`ÏiB #\•øBr& ÇÍÈ AOŠÅ3ym @•øBr& ‘@ä. ä-t•øÿム$pkŽÏù ÇÌÈ z`ƒÍ‘É‹ZãBﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(٦) {ÇÍÒÈ šúüÏ%ω»|¹ óOçFZà2 bÎ) çm÷èÎ7¨?r& !$yJåk÷]ÏB 3“y‰÷dr& uqèd «!$# ωZÏã ô`ÏiB 5=»tGÅ3Î/ (#qè?ù'sù } : ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ .(٧) {( Èd,ptø:$$Î/ y7Îi/¢‘ `ÏiB ×A¨”t\ãB ¼çm¯Rr& tbqßJn=ôètƒ |=»tGÅ3ø9$# ÞOßg»oY÷•s?#uä tûïÏ%©!$#ur } :ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
} .(٨) {Èd,ptø:$$Î/ š•Îi/¢‘ `ÏB Ĩ߉à)ø9$# ßyrâ‘ ¼çms9¨“tR ö@è%ﻭﺇِﻧﺰﺍﻝﹸ ﺍﻟﹾﻤﻄﹶﺮِ ﻣﻘﹶﻴﺪ ﺑِﺄﹶﻧﻪ ﻣﻨﺰﻝﹲ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ. ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&Ïä!$yJ¡¡9$# šÆÏB tAt“Rr
.(٩) {[ä!$tBﻭﺍﻟﺴﻤﺎﺀُ :ﺍﻟﹾﻌﻠﹸﻮ .ﻭﻗﹶﺪ ﺟﺎﺀَ ﻓِﻲ ﻣﻜﹶﺎﻥٍ ﺁﺧﺮ
ﺃﹶﻧﻪ ﻣﻨﺰﻝﹲ ﻣِﻦ ﺍﻟﹾﻤﺰﻥِ ،ﻭﺍﻟﹾﻤﺰﻥﹸ :ﺍﻟﺴﺤﺎﺏ .ﻭﻓِﻲ ﻣﻜﹶﺎﻥٍ ﺁﺧﺮ ﺃﹶﻧﻪ ﻣﻨﺰﻝﹲ ﻣِﻦ ﺍﻟﹾﻤﻌﺼِﺮﺍﺕِ .ﻭﺇِﻧﺰﺍﻝﹸ ﺍﻟﹾﺤﺪِﻳﺪِ ﻭﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﻣﻄﹾﻠﹶﻖ ،ﻓﹶﻜﹶﻴﻒ ﻳﺸﺘﺒِﻪ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﻧﺰﺍﻝﹸ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺈِﻧﺰﺍﻝِ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﺈِﻧﺰﺍﻝﹸ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺈِﻧﺰﺍﻝِ؟! ) (1ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺁﻳﺔ . ٢-١ ) (2ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ١ ) (3ﺳﻮﺭﺓ ﻓﹸﺼﻠﹶﺖ ﺁﻳﺔ . ٢ ) (4ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ . ٤٢ ) (5ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥِ ﺍﻵﻳﺎﺕ . ٥-٤-٣ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ . ٤٩ ) (7ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١١٤ ) (8ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ١٠٢ ) (9ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪِ ﺁﻳﺔ . ١٧ ١٥٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺎﻟﹾﺤﺪِﻳﺪ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﺩِﻥِ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺍﻟﹾﺠِﺒﺎﻝِ ،ﻭﻫِﻲ ﻋﺎﻟِﻴﺔﹲ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺭﺽِ ،ﻭﻗﹶﺪ ﻗِﻴﻞﹶ :ﺇِﻧﻪ ﻛﹸﻠﱠﻤﺎ ﻛﹶﺎﻥﹶ ﻣﻌﺪِﻧﻪ ﺃﹶﻋﻠﹶﻰ ﻛﹶﺎﻥﹶ ﺣﺪِﻳﺪﻩ ﺃﹶﺟﻮﺩ .ﻭﺍﻟﹾﺄﹶﻧﻌﺎﻡ ﺗﺨﻠﹶﻖ ﺑِﺎﻟﺘﻮﺍﻟﹸﺪِ ﺍﻟﹾﻤﺴﺘﻠﹾﺰِﻡِ ﺇِﻧﺰﺍﻝﹶ ﺍﻟﺬﱡﻛﹸﻮﺭِ ﺍﻟﹾﻤﺎﺀَ ﻣِﻦ ﺃﹶﺻﻠﹶﺎﺑِﻬﺎ ﺇِﻟﹶﻰ ﺃﹶﺭﺣﺎﻡِ ﺍﻟﹾﺈِﻧﺎﺙِ ،ﻭﻟِﻬﺬﹶﺍ ﻳﻘﹶﺎﻝﹸ :ﺃﹶﻧﺰﻝﹶ ﻭﻟﹶﻢ ﻳﻘﻞ "ﻧﺰﻝﹶ" ) (١ﺛﹸﻢ ﺍﻟﹾﺄﹶﺟِﻨﺔﹸ ﺗﻨﺰِﻝﹸ ﻣِﻦ ﺑﻄﹸﻮﻥِ ﺍﻟﹾﺄﹸﻣﻬﺎﺕِ ﺇِﻟﹶﻰ ﻭﺟﻪِ ﺍﻟﹾﺄﹶﺭﺽِ .ﻭﻣِﻦ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻧﻌﺎﻡ ﺗﻌﻠﹸﻮ ﻓﹸﺤﻮﻟﹸﻬﺎ ﺇِﻧﺎﺛﹶﻬﺎ ﻋِﻨﺪ ﺍﻟﹾﻮﻁﹾﺀِ ،ﻭﻳﻨﺰِﻝﹸ ﻣﺎﺀُ ﺍﻟﹾﻔﹶﺤﻞِ ﻣِﻦ ﻋﻠﹾﻮٍ ﺇِﻟﹶﻰ ﺭﺣِﻢِ ﺍﻟﹾﺄﹸﻧﺜﹶﻰ ،ﻭﺗﻠﹾﻘِﻲ ﻭﻟﹶﺪﻫﺎ ﻋِﻨﺪ ﺍﻟﹾﻮِﻟﹶﺎﺩﺓِ ﻣِﻦ ﻋﻠﹾﻮٍ ﺇِﻟﹶﻰ ﺳﻔﹾﻞٍ .ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻓﹶﻴﺤﺘﻤﻞﹸ ﻗﹶﻮﻟﹸﻪ} ،
z`ÏiB /ä3s9 tAt“Rr&ur
{ÉO»yè÷RF{$#
)(٢
ﻭﺟﻬﻴﻦِ :ﺃﹶﺣﺪﻫﻤﺎ ،ﺃﹶﻥﹾ
ﺗﻜﹸﻮﻥﹶ )ﻣِﻦ (ﻟِﺒﻴﺎﻥِ ﺍﻟﹾﺠِﻨﺲِ .ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ )ﻣِﻦ (ﻟِﺎﺑﺘِﺪﺍﺀِ ﺍﻟﹾﻐﺎﻳﺔِ .ﻭﻫﺬﹶﺍﻥﹶ ﺍﻟﹾﻮﺟﻬﺎﻥِ ﻳﺤﺘﻤﻠﹶﺎﻥِ ﻓِﻲ ﻗﹶﻮﻟِﻪِ{( $[_ºurø—r& ÉO»yè÷RF{$# z`ÏBur $[_ºurø—r& öNä3Å¡àÿRr& ô`ÏiB /ä3s9 Ÿ@yèy_ } :
)(٣
ﻭﻗﹶﻮﻟﹸﻪ" :ﻭﺻﺪﻗﹶﻪ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺣﻘﺎ" ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺇِﻟﹶﻰ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﻣِﻦ ﺍﻟﺘﻜﹶﻠﱡﻢِ ﺑِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻮﺟﻪِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﻭﺇِﻧﺰﺍﻟِﻪِ ،ﺃﹶﻱ :ﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﺘﺎﺑِﻌِﲔ ﻟﹶﻬﻢ ﺑِﺈِﺣﺴﺎﻥٍ ،ﻭﻫﻢ ﺍﻟﺴﻠﹶﻒ ﺍﻟﺼﺎﻟِﺢ ،ﻭﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺣﻖ ﻭﺻِﺪﻕ.
] ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﻨﻔﹾﺴِﻲ[
ﻭﻗﹶﻮﻟﹸﻪ :ﻭﺃﹶﻳﻘﹶﻨﻮﺍ ﺃﹶﻧﻪ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟﹾﺤﻘِﻴﻘﹶﺔِ ﻟﹶﻴﺲ ﺑِﻤﺨﻠﹸﻮﻕٍ ﻛﹶﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﺒﺮِﻳﺔِ. ﺭﺩﻩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﻇﹶﺎﻫِﺮ .ﻭﻓِﻲ ﻗﹶﻮﻟِﻪِ " :ﺑِﺎﻟﹾﺤﻘِﻴﻘﹶﺔِ " ﺭﺩ ﻋﻠﹶﻰ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻧﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ﻗﹶﺎﻡ ﺑِﺬﹶﺍﺕِ ﺍﻟﻠﱠﻪِ ﻟﹶﻢ ﻳﺴﻤﻊ ﻣِﻨﻪ ﻭﺇِﻧﻤﺎ ﻫﻮ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺍﻟﻨﻔﹾﺴﺎﻧِﻲ ،ﻟِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ ﻟِﻤﻦ ﻗﹶﺎﻡ ﺑِﻪِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺍﻟﻨﻔﹾﺴﺎﻧِﻲ ﻭﻟﹶﻢ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻪِ :ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﺇِﻟﱠﺎ ﻟﹶﻠﹶﺰِﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﺄﹶﺧﺮﺱ ﻣﺘﻜﹶﻠﱢﻤﺎ ،ﻭﻟﹶﺰِﻡ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹶ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﹾﻤﺼﺤﻒِ ﻋِﻨﺪ ﺍﻟﹾﺈِﻃﹾﻠﹶﺎﻕِ ﻫﻮ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻭﻟﹶﺎ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻭﻟﹶﻜِﻦ ﻋِﺒﺎﺭﺓﹰ ﻋﻨﻪ ﻟﹶﻴﺴﺖ ﻫِﻲ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻛﹶﻤﺎ ﻟﹶﻮ ﺃﹶﺷﺎﺭ ﺃﹶﺧﺮﺱ ﺇِﻟﹶﻰ ﺷﺨﺺٍ ﺑِﺈِﺷﺎﺭﺓٍ ﻓﹶﻬِﻢ ﺑِﻬﺎ ﻣﻘﹾﺼﻮﺩﻩ ،ﻓﹶﻜﹶﺘﺐ ﺫﹶﻟِﻚ ﺍﻟﺸﺨﺺ ﻋِﺒﺎﺭﺗﻪ ﻋﻦِ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﺃﹶﻭﺣﺎﻩ ﺇِﻟﹶﻴﻪِ ﺫﹶﻟِﻚ ﺍﻟﹾﺄﹶﺧﺮﺱ،
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻭﱂ ﻳﱰﻝ " ﻭﻫﻮ ﻛﻼﻡ ﻻ ﻣﻌﲎ ﻟﻪ ﻫﻨﺎ .ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ . ) (2ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ٦ ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ١٥٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺎﻟﹾﻤﻜﹾﺘﻮﺏ ﻫﻮ ﻋِﺒﺎﺭﺓﹸ ﺫﹶﻟِﻚ ﺍﻟﺸﺨﺺِ ﻋﻦ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﻌﻨﻰ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﺜﹶﻞﹸ ﻣﻄﹶﺎﺑِﻖ ﻏﹶﺎﻳﺔﹶ ﺍﻟﹾﻤﻄﹶﺎﺑﻘﹶﺔِ ﻟِﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻧﻪ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﺎ ﻳﺴﻤﻴﻪِ ﺃﹶﺣﺪ ﺃﹶﺧﺮﺱ ،ﻟﹶﻜِﻦ ﻋِﻨﺪﻫﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﻠﹶﻚ ﻓﹶﻬِﻢ ﻣِﻨﻪ ﻣﻌﻨﻰ ﻗﹶﺎﺋِﻤﺎ ﺑِﻨﻔﹾﺴِﻪِ ،ﻟﹶﻢ ﻳﺴﻤﻊ ﻣِﻨﻪ ﺣﺮﻓﹰﺎ ﻭﻟﹶﺎ ﺻﻮﺗﺎ ،ﺑﻞﹾ ﻓﹶﻬِﻢ ﻣﻌﻨﻰ ﻣﺠﺮﺩﺍ ،ﺛﹸﻢ ﻋﺒﺮ ﻋﻨﻪ ،ﻓﹶﻬﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﺣﺪﺙﹶ ﻧﻈﹾﻢ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺗﺄﹾﻟِﻴﻔﹶﻪ ﺍﻟﹾﻌﺮﺑِﻲ ،ﺃﹶﻭ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺧﻠﹶﻖ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺄﹶﺟﺴﺎﻡِ ﻛﹶﺎﻟﹾﻬﻮﻯ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺩﻭﻥﹶ ﺍﻟﹾﻤﻠﹶﻚِ ﻫﺬِﻩِ ﺍﻟﹾﻌِﺒﺎﺭﺓﹶ. ﻭﻳﻘﹶﺎﻝﹸ ﻟِﻤﻦ ﻗﹶﺎﻝﹶ ﺇَِﻧﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ :ﻫﻞﹾ ﺳﻤِﻊ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺟﻤِﻴﻊ ﺍﻟﹾﻤﻌﻨﻰ ﺃﹶﻭ ﺑﻌﻀﻪ؟ ﻓﹶﺈِﻥﹾ ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﻪ ﻛﹸﻠﱠﻪ ،ﻓﹶﻘﹶﺪ ﺯﻋﻢ ﺃﹶﻧﻪ ﺳﻤِﻊ ﺟﻤِﻴﻊ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﻓﹶﺴﺎﺩ ﻫﺬﹶﺍ ﻇﹶﺎﻫِﺮ .ﻭﺇِﻥﹾ ﻗﹶﺎﻝﹶ: ﺑﻌﻀﻪ ،ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﻳﺘﺒﻌﺾ .ﻭﻛﹶﺬﹶﻟِﻚ ﻛﹸﻞﱡ ﻣﻦ ﻛﹶﻠﱠﻤﻪ ﺍﻟﻠﱠﻪ ﺃﹶﻭ ﺃﹶﻧﺰﻝﹶ ﺇِﻟﹶﻴﻪِ ﺷﻴﺌﹰﺎ ﻣِﻦ ﻛﹶﻠﹶﺎﻣِﻪِ. ﻭﻟﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻟِﻠﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ} : }
(#r߉àfó™$#
)Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ
({ ) .(١ﻭﻟﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ.
.(٢) {tPyŠKyﻭﺃﹶﻣﺜﹶﺎﻝﹸ ﺫﹶﻟِﻚ :ﻫﻞﹾ ﻫﺬﹶﺍ ﺟﻤِﻴﻊ ﻛﹶﻠﹶﺎﻣِﻪِ ﺃﹶﻭ ﺑﻌﻀﻪ؟ ﻓﹶﺈِﻥﹾ ﻗﹶﺎﻝﹶ :ﺇِﻧﻪ
ﺟﻤِﻴﻌﻪ (٣) ﻓﹶﻬﺬﹶﺍ ﻣﻜﹶﺎﺑﺮﺓﹲ ،ﻭﺇِﻥﹾ ﻗﹶﺎﻝﹶ :ﺑﻌﻀﻪ ،ﻓﹶﻘﹶﺪِ ﺍﻋﺘﺮﻑ ﺑِﺘﻌﺪﺩِﻩِ.
] ﻣﺬﹶﺍﻫِﺐ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﹾﻘﹶﻮﻝِ [
ﻭﻟِﻠﻨﺎﺱِ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﹾﻘﹶﻮﻝِ ﻋِﻨﺪ ﺍﻟﹾﺈِﻃﹾﻠﹶﺎﻕِ :ﺃﹶﺭﺑﻌﺔﹸ ﺃﹶﻗﹾﻮﺍﻝٍ: ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻧﻪ ﻳﺘﻨﺎﻭﻝﹸ ﺍﻟﻠﱠﻔﹾﻆﹶ ﻭﺍﻟﹾﻤﻌﻨﻰ ﺟﻤِﻴﻌﺎ ،ﻛﹶﻤﺎ ﻳﺘﻨﺎﻭﻝﹸ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﺍﻟﺮﻭﺡ ﻭﺍﻟﹾﺒﺪﻥﹶ ﻣﻌﺎ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﻟﺴﻠﹶﻒِ. ﺍﻟﺜﱠﺎﻧِﻲ :ﺍﺳﻢ ﻟِﻠﹶﻔﹾﻆٍ ﻓﹶﻘﹶﻂﹾ ،ﻭﺍﻟﹾﻤﻌﻨﻰ ﻟﹶﻴﺲ ﺟﺰﺀَ ﻣﺴﻤﺎﻩ ،ﺑﻞﹾ ﻫﻮ ﻣﺪﻟﹸﻮﻝﹸ ﻣﺴﻤﺎﻩ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺟﻤﺎﻋﺔٍ ﻣِﻦ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ. ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻧﻪ ﺍﺳﻢ ﻟِﻠﹾﻤﻌﻨﻰ ﻓﹶﻘﹶﻂﹾ ،ﻭﺇِﻃﹾﻠﹶﺎﻗﹸﻪ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻔﹾﻆِ ﻣﺠﺎﺯ ،ﻟِﺄﹶﻧﻪ ﺩﺍﻝﱞ ﻋﻠﹶﻴﻪِ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﺑﻦِ ﻛِﻠﹶﺎﺏٍ ﻭﻣﻦِ ﺍﺗﺒﻌﻪ.
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٣٠ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٣٤ ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ)ﲨﻴﻊ( ﺑﺪﻭﻥ ﺍﻟﻀﻤﲑ .ﻭﺇﺛﺒﺎﺗﻪ ﺃﺟﻮﺩ . ١٥٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺮﺍﺑِﻊ :ﺃﹶﻧﻪ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﻠﱠﻔﹾﻆِ ﻭﺍﻟﹾﻤﻌﻨﻰ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺑﻌﺾِ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻣِﻦ ﺍﻟﹾﻜِﻠﹶﺎﺑِﻴﺔِ ،ﻭﻟﹶﻬﻢ ﻗﹶﻮﻝﹲ ﺧﺎﻣِﺲ (١) ﻳﺮﻭﻯ ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ،ﺃﹶﻧﻪ ﻣﺠﺎﺯ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ،ﺣﻘِﻴﻘﹶﺔﹲ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﺂﺩﻣِﻴﲔ ﻟِﺄﹶﻥﱠ ﺣﺮﻭﻑ ﺍﻟﹾﺂﺩﻣِﻴﲔ ﺗﻘﹸﻮﻡ ﺑِﻬِﻢ ،ﻓﹶﻠﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻗﹶﺎﺋِﻤﺎ ﺑِﻐﻴﺮِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ،ﺑِﺨِﻠﹶﺎﻑِ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ، ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﻳﻘﹸﻮﻡ ﻋِﻨﺪﻩ ﺑِﺎﻟﻠﱠﻪِ ،ﻓﹶﻴﻤﺘﻨِﻊ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻛﹶﻠﹶﺎﻣﻪ .ﻭﻫﺬﹶﺍ ﻣﺒﺴﻮﻁﹲ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ .ﻭﺃﹶﻣﺎ ﻣﻦ ﻗﹶﺎﻝﹶ ﺇِﻧﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ،ﻭﺍﺳﺘﺪﻝﱠ ﻋﻠﹶﻴﻪِ ﺑِﻘﹶﻮﻝِ ﺍﻟﹾﺄﹶﺧﻄﹶﻞِ: ﺟﻌِﻞﹶ ﺍﻟﻠﱢﺴﺎﻥﹸ ﻋﻠﹶﻰ ﺍﻟﹾﻔﹸـﺆﺍﺩِ ﺩﻟِﻴﻠﹶـﺎ
ـﺎ ـﻲ ﺍﻟﹾﻔﹸـﺆﺍﺩِ ﻭﺇِﻧﻤـ ﺇِﻥﱠ ﺍﻟﹾﻜﹶﻠﹶـﺎﻡ ﻟﹶﻔِـ
:ﻓﹶﺎﺳﺘِﺪﻟﹶﺎﻝﹲ ﻓﹶﺎﺳِﺪ .ﻭﻟﹶﻮِ ﺍﺳﺘﺪﻝﱠ ﻣﺴﺘﺪِﻝﱞ ﺑِﺤﺪِﻳﺚٍ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻟﹶﻘﹶﺎﻟﹸﻮﺍ ﻫﺬﹶﺍ ﺧﺒﺮ ﻭﺍﺣِﺪ! ﻭﻳﻜﹸﻮﻥﹸ ﻣِﻤﺎ ﺍﺗﻔﹶﻖ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻋﻠﹶﻰ ﺗﺼﺪِﻳﻘِﻪِ ﻭﺗﻠﹶﻘﱢﻴﻪِ ﺑِﺎﻟﹾﻘﹶﺒﻮﻝِ ﻭﺍﻟﹾﻌﻤﻞِ ﺑِﻪِ! ﻓﹶﻜﹶﻴﻒ ﻭﻫﺬﹶﺍ ﺍﻟﹾﺒﻴﺖ ﻗﹶﺪ ﻗِﻴﻞﹶ ﺇِﻧﻪ ﻣﻮﺿﻮﻉ ﻣﻨﺴﻮﺏ ﺇِﻟﹶﻰ ﺍﻟﹾﺄﹶﺧﻄﹶﻞِ ،ﻭﻟﹶﻴﺲ ﻫﻮ ﻓِﻲ ﺩِﻳﻮﺍﻧِﻪِ؟! ﻭﻗِﻴﻞﹶ ﺇِﻧﻤﺎ ﻗﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﺧﺒﺮ ﻭﺍﺣِﺪ !ﻭﻳﻜﹸﻮﻥﹸ ﻣِﻤﺎ ﺍﺗﻔﹶﻖ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻋﻠﹶﻰ ﺗﺼﺪِﻳﻘِﻪِ ﻭﺗﻠﹶﻘﱢﻴﻪِ ﺑِﺎﻟﹾﻘﹶﺒﻮﻝِ ﻭﺍﻟﹾﻌﻤﻞِ ﺑِﻪِ! ﻓﹶﻜﹶﻴﻒ ﻭﻫﺬﹶﺍ ﺍﻟﹾﺒﻴﺖ ﻗﹶﺪ ﻗِﻴﻞﹶ ﺇِﻧﻪ ﻣﻮﺿﻮﻉ ﻣﻨﺴﻮﺏ ﺇِﻟﹶﻰ ﺍﻟﹾﺄﹶﺧﻄﹶﻞِ ،ﻭﻟﹶﻴﺲ ﻫﻮ ﻓِﻲ ﺩِﻳﻮﺍﻧِﻪِ؟! ﻭﻗِﻴﻞﹶ ﺇِﻧﻤﺎ ﻗﹶﺎﻝﹶ: ﺇِﻥﱠ ﺍﻟﹾﺒﻴـــﺎﻥﹶ ﻟﹶﻔِـــﻲ ﺍﻟﹾﻔﹸـــﺆﺍﺩِ ﻭﻫﺬﹶﺍ ﺃﹶﻗﹾﺮﺏ ﺇِﻟﹶﻰ ﺍﻟﺼﺤﺔِ ،ﻭﻋﻠﹶﻰ ﺗﻘﹾﺪِﻳﺮِ ﺻِﺤﺘِﻪِ ﻋﻨﻪ ﻓﹶﻠﹶﺎ ﻳﺠﻮﺯ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝﹸ ﺑِﻪِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺼﺎﺭﻯ ﻗﹶﺪ ﺿﻠﱡﻮﺍ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻭﺯﻋﻤﻮﺍ ﺃﹶﻥﱠ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻧﻔﹾﺲ ﻛﹶﻠِﻤﺔِ ﺍﻟﻠﱠﻪِ ﻭﺍﺗﺤﺪ ﺍﻟﻠﱠﺎﻫﻮﺕ ﺑِﺎﻟﻨﺎﺳﻮﺕِ! ﺃﹶﻱ :ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﺈِﻟﹶﻪِ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺍﻟﻨﺎﺱِ! ﺃﹶﻓﹶﻴﺴﺘﺪﻝﱡ ﺑِﻘﹶﻮﻝِ ﻧﺼﺮﺍﻧِﻲ ﻗﹶﺪ ﺿﻞﱠ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻭﻳﺘﺮﻙ ﻣﺎ ﻳﻌﻠﹶﻢ ﻣِﻦ ﻣﻌﻨﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﻟﹸﻐﺔِ ﺍﻟﹾﻌﺮﺏِ؟! ﻭﺃﹶﻳﻀﺎ :ﻓﹶﻤﻌﻨﺎﻩ ﻏﹶﻴﺮ ﺻﺤِﻴﺢٍ ،ﺇِﺫﹾ ﻟﹶﺎﺯِﻣﻪ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺧﺮﺱ ﻳﺴﻤﻰ ﻣﺘﻜﹶﻠﱢﻤﺎ ﻟِﻘِﻴﺎﻡِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺑِﻘﹶﻠﹾﺒِﻪِ ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻨﻄِﻖ ﺑِﻪِ ﻭﻟﹶﻢ ﻳﺴﻤﻊ ﻣِﻨﻪ ،ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻣﺒﺴﻮﻁﹲ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ ،ﻭﺇِﻧﻤﺎ ﺃﹸﺷِﲑ ﺇِﻟﹶﻴﻪِ ﺇِﺷﺎﺭﺓﹰ. ﻭﻫﻨﺎ ﻣﻌﻨﻰ ﻋﺠِﻴﺐ ،ﻭﻫﻮ :ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻟﹶﻪ ﺷﺒﻪ ﻗﹶﻮِﻱ ﺑِﻘﹶﻮﻝِ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ ﺑِﺎﻟﻠﱠﺎﻫﻮﺕِ ﻭﺍﻟﻨﺎﺳﻮﺕِ! ﻓﹶﺈِﻧﻬﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻫﻮ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻘﹶﺎﺋِﻢ ﺑِﺬﹶﺍﺕِ ﺍﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻤﻜِﻦ ﺳﻤﺎﻋﻪ ،ﻭﺃﹶﻣﺎ ﺍﻟﻨﻈﹾﻢ ﺍﻟﹾﻤﺴﻤﻮﻉ ﻓﹶﻤﺨﻠﹸﻮﻕ ،ﻓﹶﺈِﻓﹾﻬﺎﻡ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻘﹶﺪِﱘِ ﺑِﺎﻟﻨﻈﹾﻢِ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻳﺸﺒِﻪ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ )ﺛﺎﻟﺚ( ،ﻭﻗﺪ ﺳﺒﻘﻪ ﺃﺭﺑﻌﺔ ،ﻓﻬﻮ ﺧﺎﻣﺲ . ١٦٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻣﺘِﺰﺍﺝ ﺍﻟﻠﱠﺎﻫﻮﺕِ ﺑِﺎﻟﻨﺎﺳﻮﺕِ ﺍﻟﱠﺬِﻱ ﻗﹶﺎﻟﹶﺘﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻓِﻲ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻓﹶﺎﻧﻈﹸﺮ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﺸﺒﻪِ ﻣﺎ ﺃﹶﻋﺠﺒﻪ! ﻭﻳﺮﺩ ﻗﹶﻮﻝﹶ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻫﻮ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻘﹶﺎﺋِﻢ ﺑِﺎﻟﻨﻔﹾﺲِ :ﻗﹶﻮﻟﹸﻪ r ﺇِﻥﱠ ﺻﻠﹶﺎﺗﻨﺎ ﻫﺬِﻩِ ﻟﹶﺎ ﻳﺼﻠﹸﺢ ﻓِﻴﻬﺎ ﺷﻲﺀٌ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻨﺎﺱِ ﻭﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺤﺪِﺙﹸ ﻣِﻦ ﺃﹶﻣﺮِﻩِ ﻣﺎ ﻳﺸﺎﺀُ ،ﻭﺇِﻥﱠ ﻣِﻤﺎ ).(١ ﺃﹶﺣﺪﺙﹶ ﺃﹶﻥﹾ ﻟﹶﺎ ﺗﻜﹶﻠﱠﻤﻮﺍ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ .ﻭﺍﺗﻔﹶﻖ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺼﻠﱢﻲ ﺇِﺫﹶﺍ ﺗﻜﹶﻠﱠﻢ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ﻋﺎﻣِﺪﺍ ﻟِﻐﻴﺮِ ﻣﺼﻠﹶﺤﺘِﻬﺎ ﺑﻄﹶﻠﹶﺖ ﺻﻠﹶﺎﺗﻪ .ﻭﺍﺗﻔﹶﻘﹸﻮﺍ ﻛﹸﻠﱡﻬﻢ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﺎ ﻳﻘﹸﻮﻡ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ﻣِﻦ ﺗﺼﺪِﻳﻖٍ ﺑِﺄﹸﻣﻮﺭٍ ﺩﻧﻴﻮِﻳﺔٍ ﻭﻃﹶﻠﹶﺐٍ ،ﻟﹶﺎ ﻳﺒﻄِﻞﹸ ﺍﻟﺼﻠﹶﺎﺓﹶ ،ﻭﺇِﻧﻤﺎ ﻳﺒﻄِﻠﹸﻬﺎ ﺍﻟﺘﻜﹶﻠﱡﻢ ﺑِﺬﹶﻟِﻚ .ﻓﹶﻌﻠِﻢ ﺍﺗﻔﹶﺎﻕ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻟﹶﻴﺲ ﺑِﻜﹶﻠﹶﺎﻡٍ. ﻭﺃﹶﻳﻀﺎ :ﻓﹶﻔِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ (( ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺗﺠﺎﻭﺯ ﻟِﺄﹸﻣﺘِﻲ ﻋﻤﺎ
ﺣ ﺪﺛﹶﺖ ﺑِﻪِ ﺃﹶﻧﻔﹸﺴﻬﺎ ،ﻣﺎ ﻟﹶﻢ ﺗﺘﻜﹶﻠﱠﻢ ﺑِﻪِ ﺃﹶﻭ ﺗﻌﻤﻞﹾ ﺑِﻪِ{ ) .(٢ﻓﹶﻘﹶﺪ ﺃﹶﺧﺒﺮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻔﹶﺎ ﻋﻦ ﺣﺪِﻳﺚِ ﺍﻟﻨ ﹾﻔﺲِ ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﺗﺘﻜﹶﻠﱠﻢ ،ﻓﹶﻔﹶﺮﻕ ﺑﻴﻦ ﺣﺪِﻳﺚِ ﺍﻟﻨ ﹾﻔﺲِ ﻭﺑﻴﻦ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻭﺃﹶﺧﺒﺮ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺆﺍﺧِﺬﹸ ﺑِﻪِ ﺣﺘﻰ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻪِ ،ﻭﺍﻟﹾﻤﺮﺍﺩ :ﺣﺘﻰ ﻳﻨﻄِﻖ ﺑِﻪِ ﺍﻟﻠﱢﺴﺎﻥﹸ ،ﺑِﺎﺗﻔﹶﺎﻕِ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ .ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ ،ﻟِﺄﹶﻥﱠ ﺍﻟﺸﺎﺭِﻉ ﺇِﻧﻤﺎ ﺧﺎﻃﹶﺒﻨﺎ ﺑِﻠﹸﻐﺔِ ﺍﻟﹾﻌﺮﺏِ. ﻭﺃﹶﻳﻀﺎ ﻓﹶﻔِﻲ ﺍﻟﺴﻨﻦِ} :ﺃﹶﻥﱠ ﻣﻌﺎﺫﹰﺍ
t
ﻗﹶﺎﻝﹶ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻭﺇِﻧﺎ ﻟﹶﻤﺆﺍﺧﺬﹸﻭﻥﹶ ﺑِﻤﺎ ﻧﺘﻜﹶﻠﱠﻢ
ﺑِﻪِ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﻭﻫﻞﹾ ﻳﻜﹸﺐ ﺍﻟﻨﺎﺱ ﻓِﻲ ﺍﻟﻨﺎﺭِ ﻋﻠﹶﻰ ﻣﻨﺎﺧِﺮِﻫِﻢ ﺇِﻟﱠﺎ ﺣﺼﺎﺋِﺪ ﺃﹶﻟﹾﺴِﻨﺘِﻬِﻢ .(٣) {ﻓﹶﺒﻴﻦ ﺃﹶﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺇِﻧﻤﺎ ﻫﻮ ﺑِﺎﻟﻠﱢﺴﺎﻥِ .ﻓﹶﻠﹶﻔﹾﻆﹸ ﺍﻟﹾﻘﹶﻮﻝِ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﻣﺎ ﺗﺼﺮﻑ ﻣِﻨﻬﻤﺎ ،ﻣِﻦ ﻓِﻌﻞٍ ﻣﺎﺽٍ ﻭﻣﻀﺎﺭِﻉٍ ﻭﺃﹶﻣﺮٍ ﻭﺍﺳﻢِ ﻓﹶﺎﻋِﻞٍ :-ﺇِﻧﻤﺎ ﻳﻌﺮﻑ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺍﻟﺴﻨﺔِ ﻭﺳﺎﺋِﺮِ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﻌﺮﺏِ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻟﹶﻔﹾﻈﹰﺎ
) (1ﰲ ﺍﻷﺻﻞ )ﻭﺇﳕﺎ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ) ٤٩٦ / ١٣ﻓﺘﺢ( ،ﻭﺃﲪﺪ . ٤٦٣ / ١ﻥ . ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٦٢٨٧ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٢٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﻼﻕ ) ، (١١٨٣ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻼﻕ ) ، (٣٤٣٣ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻼﻕ ) ، (٢٢٠٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻼﻕ ) ، (٢٠٤٠ﺃﲪﺪ ). (٣٩٣/٢ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٧٣ﺃﲪﺪ ). (٢٣٧/٥ ١٦١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻌﻨﻰ .ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻧِﺰﺍﻉ ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﺘﺎﺑِﻌِﲔ ﻟﹶﻬﻢ ﺑِﺈِﺣﺴﺎﻥٍ ،ﻭﺇِﻧﻤﺎ ﺣﺼﻞﹶ ﺍﻟﻨﺰﺍﻉ ﺑﻴﻦ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻣِﻦ ﻋﻠﹶﻤﺎﺀِ ﺃﹶﻫﻞِ ﺍﻟﹾﺒِﺪﻉِ ،ﺛﹸﻢ ﺍﻧﺘﺸﺮ. ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﻣﺴﻤﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﹾﻘﹶﻮﻝِ ﻭﻧﺤﻮِﻫِﻤﺎ -ﻟﹶﻴﺲ ﻫﻮ ﻣِﻤﺎ ﻳﺤﺘﺎﺝ ﻓِﻴﻪِ ﺇِﻟﹶﻰ ﻗﹶﻮﻝِ ﺷﺎﻋِﺮٍ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻣِﻤﺎ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﺍﻟﹾﺄﹶﻭﻟﹸﻮﻥﹶ ﻭﺍﻟﹾﺂﺧِﺮﻭﻥﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻠﱡﻐﺔِ ،ﻭﻋﺮﻓﹸﻮﺍ ﻣﻌﻨﺎﻩ ،ﻛﹶﻤﺎ ﻋﺮﻓﹸﻮﺍ ﻣﺴﻤﻰ ﺍﻟﺮﺃﹾﺱِ ﻭﺍﻟﹾﻴﺪِ ﻭﺍﻟﺮﺟﻞِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ. ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ﻗﹶﺎﺋِﻢ ﺑِﻨﻔﹾﺴِﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺇِﻥﱠ ﺍﻟﹾﻤﺘﻠﹸﻮ ﺍﻟﹾﻤﺤﻔﹸﻮﻅﹶ ﺍﻟﹾﻤﻜﹾﺘﻮﺏ ﺍﻟﹾﻤﺴﻤﻮﻉ ﻣِﻦ ﺍﻟﹾﻘﹶﺎﺭِﺉِ ﺣِﻜﹶﺎﻳﺔﹸ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﻫﻮ ﻣﺨﻠﹸﻮﻕ ،ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺑِﺨﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻓِﻲ ﺍﻟﹾﻤﻌﻨﻰ ﻭﻫﻮ ﻟﹶﺎ ﻳﺸﻌﺮ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻘﹸﻮﻝﹸ} : tbqè?ù'tƒ Ÿw Èb#uäö•à)ø9$# #x‹»yd È@÷VÏJÎ/ (#qè?ù'tƒ
br& #’n?tã •`Éfø9$#ur ߧRM}$# ÏMyèyJtGô_$# ÈûÈõ©9 @è%
.(١) {¾Ï&Î#÷WÏJÎ/ﺃﹶﻓﹶﺘﺮﺍﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻳﺸِﲑ ﺇِﻟﹶﻰ ﻣﺎ ﻓِﻲ
ﻧﻔﹾﺴِﻪِ ﺃﹶﻭ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺘﻠﹸﻮ ﺍﻟﹾﻤﺴﻤﻮﻉِ؟ ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﺷﺎﺭﺓﹶ ﺇِﻧﻤﺎ ﻫِﻲ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺘﻠﹸﻮ ﺍﻟﹾﻤﺴﻤﻮﻉِ ،ﺇِﺫﹾ ﻣﺎ ﻓِﻲ ﺫﹶﺍﺕِ ﺍﻟﻠﱠﻪِ ﻏﹶﻴﺮ ﻣﺸﺎﺭٍ ﺇِﻟﹶﻴﻪِ ،ﻭﻟﹶﺎ ﻣﻨﺰﻝٍ ﻭﻟﹶﺎ ﻣﺘﻠﹸﻮ ﻭﻟﹶﺎ ﻣﺴﻤﻮﻉٍ. ﻭﻗﹶﻮﻟﹸﻪ} :
tbqè?ù'tƒ Ÿw
(٢) {¾Ï&Î#÷WÏJÎ/ﺃﹶﻓﹶﺘﺮﺍﻩ ﺳﺒﺤﺎﻧﻪ ﻳﻘﹸﻮﻝﹸ :ﻟﹶﺎ ﻳﺄﹾﺗﻮﻥﹶ ﺑِﻤِﺜﹾﻞِ ﻣﺎ ﻓِﻲ ﻧﻔﹾﺴِﻲ
ﻣِﻤﺎ ﻟﹶﻢ ﻳﺴﻤﻌﻮﻩ ﻭﻟﹶﻢ ﻳﻌﺮِﻓﹸﻮﻩ ،ﻭﻣﺎ ﻓِﻲ ﻧ ﹾﻔﺲِ ﺍﻟﹾﺒﺎﺭِﻱ Uﻟﹶﺎ ﺣِﻴﻠﹶﺔﹶ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﺻﻮﻝِ ﺇِﻟﹶﻴﻪِ ،ﻭﻟﹶﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﻗﹸﻮﻑِ ﻋﻠﹶﻴﻪِ. ﻓﹶﺈِﻥﹾ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻧﻤﺎ ﺃﹶﺷﺎﺭ ﺇِﻟﹶﻰ ﺣِﻜﹶﺎﻳﺔِ ﻣﺎ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﻭﻋِﺒﺎﺭﺗِﻪِ ﻭﻫﻮ ﺍﻟﹾﻤﺘﻠﹸﻮ ﺍﻟﹾﻤﻜﹾﺘﻮﺏ ﺍﻟﹾﻤﺴﻤﻮﻉ ،ﻓﹶﺄﹶﻣﺎ ﺃﹶﻥﹾ ﻳﺸِﲑ ﺇِﻟﹶﻰ ﺫﹶﺍﺗِﻪِ ﻓﹶﻠﹶﺎ -ﻓﹶﻬﺬﹶﺍ ﺻﺮِﻳﺢ ﺍﻟﹾﻘﹶﻮﻝِ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻣﺨﻠﹸﻮﻕ ،ﺑﻞﹾ ﻫﻢ ﻓِﻲ ﺫﹶﻟِﻚ ﺃﹶﻛﹾﻔﹶﺮ ﻣِﻦ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻓﹶﺈِﻥﱠ ﺣِﻜﹶﺎﻳﺔﹶ ﺍﻟﺸﻲﺀِ ﺑِﻤِﺜﹾﻠِﻪِ ﻭﺷﺒﻬِﻪِ .ﻭﻫﺬﹶﺍ ﺗﺼﺮِﻳﺢ ﺑِﺄﹶﻥﱠ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ ﻣﺤﻜِﻴﺔﹲ ،ﻭﻟﹶﻮ ﻛﹶﺎﻧﺖ ﻫﺬِﻩِ ﺍﻟﺘﻠﹶﺎﻭﺓﹸ ﺣِﻜﹶﺎﻳﺔﹰ ﻟﹶﻜﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﻗﹶﺪ ﺃﹶﺗﻮﺍ ﺑِﻤِﺜﹾﻞِ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ،ﻓﹶﺄﹶﻳﻦ ﻋﺠﺰﻫﻢ ؟! ﻭﻳﻜﹸﻮﻥﹸ ﺍﻟﺘﺎﻟِﻲ -ﻓِﻲ ﺯﻋﻤِﻬِﻢ - ﻗﹶﺪ ﺣﻜﹶﻰ ﺑِﺼﻮﺕٍ ﻭﺣﺮﻑٍ ﻣﺎ ﻟﹶﻴﺲ ﺑِﺼﻮﺕٍ ﻭﺣﺮﻑٍ .ﻭﻟﹶﻴﺲ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺇِﻟﱠﺎ ﺳﻮﺭﺍ ﻣﺴﻮﺭﺓﹰ ،ﻭﺁﻳﺎﺕٍ ﻣﺴﻄﱠﺮﺓﹰ ،ﻓِﻲ ﺻﺤﻒٍ ﻣﻄﹶﻬﺮﺓٍ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٨٨ ) (2ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٨٨ ١٦٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
}
¾Ï&Î#÷VÏiB 9‘uqß™ ÎŽô³yèÎ/ (#qè?ù'sù
} .(١) {;M»tƒuŽtIøÿãB
šúïÏ%©!$# Í‘r߉߹ ’Îû ×M»oYÉi•t/ 7M»tƒ#uä uqèd ö@t/
&šcqßJÎ=»©à9$# žwÎ) !$uZÏF»tƒ$t«Î/ ߉ysøgs† $tBur 4 zOù=Ïèø9$# (#qè?ré ¥ot•£gsÜ•B 7ptãqèùó•£D
} .(٢) {ÇÍÒÈ
ÇÊÌÈ 7ptB§•s3•B 7#çtྠ’Îû
.(٣) {ÇÊÍÈﻭﻳﻜﹾﺘﺐ ﻟِﻤﻦ ﻗﹶﺮﺃﹶﻩ ﺑِﻜﹸﻞﱢ ﺣﺮﻑٍ ﻋﺸﺮ ﺣﺴﻨﺎﺕٍ .ﻗﹶﺎﻝﹶ
r
}ﺃﹶﻣﺎ
ﺇِﻧﻲ ﻟﹶﺎ ﺃﹶﻗﹸﻮﻝﹸ ) ﺍﱂ ( ﺣﺮﻑ ،ﻭﻟﹶﻜِﻦ ﺃﹶﻟِﻒ ﺣﺮﻑ ،ﻭﻟﹶﺎﻡ ﺣﺮﻑ ،ﻭﻣِﻴﻢ ﺣﺮﻑ .(٤) {ﻭﻫﻮ
ﺍﻟﹾﻤﺤﻔﹸﻮﻅﹸ ﻓِﻲ ﺻﺪﻭﺭِ ﺍﻟﹾﺤﺎﻓِﻈِﲔ ﺍﻟﹾﻤﺴﻤﻮﻉ ﻣِﻦ ﺃﹶﻟﹾﺴﻦِ ﺍﻟﺘﺎﻟِﲔ .ﻗﹶﺎﻝﹶ ﺍﻟﺸﻴﺦ ﺣﺎﻓِﻆﹸ ﺍﻟﺪﻳﻦِ ﺍﻟﻨﺴﻔِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ )) ﺍﻟﹾﻤﻨﺎﺭِ (( :ﺇِﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﺳﻢ ﻟِﻠﻨﻈﹾﻢِ ﻭﺍﻟﹾﻤﻌﻨﻰ .ﻭﻛﹶﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻏﹶﻴﺮﻩ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺄﹸﺻﻮﻝِ .ﻭﻣﺎ ﻳﻨﺴﺐ ﺇِﻟﹶﻰ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ :ﺃﹶﻥﱠ ﻣﻦ ﻗﹶﺮﺃﹶ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ﺑِﺎﻟﹾﻔﹶﺎﺭِﺳِﻴﺔِ ﺃﹶﺟﺰﺃﹶﻩ ﻓﹶﻘﹶﺪ ﺭﺟﻊ ﻋﻨﻪ - ﻭﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟﹾﻘِﺮﺍﺀَﺓﹸ ﻣﻊ ﺍﻟﹾﻘﹸﺪﺭﺓِ ﺑِﻐﻴﺮِ ﺍﻟﹾﻌﺮﺑِﻴﺔِ .ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﻮ ﻗﹶﺮﺃﹶ ﺑِﻐﻴﺮِﺍﻟﹾﻌﺮﺑِﻴﺔِ ﻓﹶﺈِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺠﻨﻮﻧﺎ ﻓﹶﻴﺪﺍﻭﻯ ،ﺃﹶﻭ ﺯِﻧﺪِﻳﻘﹰﺎ ﻓﹶﻴﻘﹾﺘﻞﹶ ،ﻟِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﺑِﻬﺬِﻩِ ﺍﻟﻠﱡﻐﺔِ، ﻭﺍﻟﹾﺈِﻋﺠﺎﺯ ﺣﺼﻞﹶ ﺑِﻨﻈﹾﻤِﻪِ ﻭﻣﻌﻨﺎﻩ.
] ﻛﹸﻔﹾﺮ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ [
ﻭﻗﹶﻮﻟﹸﻪ ) :ﻭﻣﻦ ﺳﻤِﻌﻪ ،ﻭﻗﹶﺎﻝﹶ :ﺇِﻧﻪ ﻛﹶﻠﹶﺎﻡ ﺍﻟﹾﺒﺸﺮِ ،ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ( ﻟﹶﺎ ﺷﻚ ﻓِﻲ ﺗﻜﹾﻔِﲑِ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﺑﻞﹾ ﻗﹶﺎﻝﹶ ﺇِﻧﻪ ﻛﹶﻠﹶﺎﻡ ﻣﺤﻤﺪٍ ﺃﹶﻭ ﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﺨﻠﹾﻖِ ،ﻣﻠﹶﻜﹰﺎ ﻛﹶﺎﻥﹶ ﺃﹶﻭ ﺑﺸﺮﺍ .ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﺃﹶﻗﹶﺮ ﺃﹶﻧﻪ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﺛﹸﻢ ﺃﹶﻭﻝﹶ ﻭﺣﺮﻑ ﻓﹶﻘﹶﺪ ﻭﺍﻓﹶﻖ ﻗﹶﻮﻝﹶ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻥﹾ ﻫﺬﹶﺍ ﺇِﻟﱠﺎ ﻗﹶﻮﻝﹸ ﺍﻟﹾﺒﺸﺮِ .ﻓِﻲ ﺑﻌﺾِ ﻣﺎ ﺑِﻪِ ﻛﹶﻔﹶﺮ ،ﻭﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﱠﺬِﻳﻦ ﺍﺳﺘﺰﻟﱠﻬﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ - ﻭﺳﻴﺄﹾﺗِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻴﻪِ ﻋِﻨﺪ ﻗﹶﻮﻝِ ﺍﻟﺸﻴﺦِ ) ﻭﻟﹶﺎ ﻧﻜﹶﻔﱢﺮ ﺃﹶﺣﺪﺍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﺑِﺬﹶﻧﺐٍ ﻣﺎ ﻟﹶﻢ ﻳﺴﺘﺤِﻠﱠﻪ ( ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ.
) (1ﺳﻮﺭﺓ ﻫﻮﺩٍ ﺁﻳﺔ . ١٣ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻌﻨﻜﹶﺒﻮﺕِ ﺁﻳﺔ . ٤٩ ) (3ﺳﻮﺭﺓ ﻋﺒﺲ ﺍﻵﻳﺘﺎﻥ . ١٤-١٣ ) (4ﺍﻟﺘﺮﻣﺬﻱ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ). (٢٩١٠ ١٦٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺇِﻋﺠﺎﺯ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﻠﱠﻔﹾﻆِ ﻭﺍﻟﹾﻤﻌﻨﻰ [ ﻭﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﻳﺸﺒِﻪ ﻗﹶﻮﻝﹶ ﺍﻟﹾﺒﺸﺮِ ( ﻳﻌﻨِﻲ ﺃﹶﻧﻪ ﺃﹶﺷﺮﻑ ﻭﺃﹶﻓﹾﺼﺢ ﻭﺃﹶﺻﺪﻕ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ{ÇÑÐÈ $ZVƒÏ‰tn «!$# z`ÏB ä-y‰ô¹r& ô`tBur } : ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)(١
tbqè?ù'tƒ Ÿw Èb#uäö•à)ø9$# #x‹»yd È@÷VÏJÎ/ (#qè?ù'tƒ br& #’n?tã •`Éfø9$#ur ߧRM}$# ÏMyèyJtGô_$# ÈûÈõ©9 @è%
.(٢) {¾Ï&Î#÷WÏJÎ/ﺍﻟﹾﺂﻳﺔﹶ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
9‘uqß™ ÎŽô³yèÎ/ (#qè?ù'sù ö@è%
{¾Ï&Î#÷VÏiB
)(٣
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
} .(٤) {¾Ï&Î#÷VÏiB ;ou‘qÝ¡Î/ (#qè?ù'sù ö@è%ﻓﹶﻠﹶﻤﺎ ﻋﺠﺰﻭﺍ -ﻭﻫﻢ ﻓﹸﺼﺤﺎﺀُ ﺍﻟﹾﻌﺮﺏِ ،ﻣﻊ ﺷِﺪﺓِ ﺍﻟﹾﻌﺪﺍﻭﺓِ -ﻋﻦِ ﺍﻟﹾﺈِﺗﻴﺎﻥِ ﺑِﺴﻮﺭﺓٍ ﻣِﺜﹾﻠِﻪِ ،ﺗﺒﻴﻦ ﺻِﺪﻕ ﺍﻟﺮﺳﻮﻝِ
r
ﺃﹶﻧﻪ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ .ﻭﺇِﻋﺠﺎﺯﻩ ﻣِﻦ ﺟِﻬﺔِ
ﻧﻈﹾﻤِﻪِ ﻭﻣﻌﻨﺎﻩ ،ﻟﹶﺎ ﻣِﻦ ﺟِﻬﺔِ ﺃﹶﺣﺪِﻫِﻤﺎ ﻓﹶﻘﹶﻂﹾ .ﻫﺬﹶﺍ ﻣﻊ ﺃﹶﻧﻪ ﻗﹸﺮﺁﻥﹲ ﻋﺮﺑِﻲ ﻏﹶﻴﺮ ﺫِﻱ ﻋِﻮﺝٍ ﺑِﻠِﺴﺎﻥٍ ﻋﺮﺑِﻲ ﻣﺒِﲔٍ ،ﺃﹶﻱ ﺑِﻠﹸﻐﺔِ ﺍﻟﹾﻌﺮﺑِﻴﺔِ .ﻓﹶﻨﻔﹾﻲ ﺍﻟﹾﻤﺸﺎﺑﻬﺔِ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻟﺘﻜﹶﻠﱡﻢ ،ﻭﻣِﻦ ﺣﻴﺚﹸ ﺍﻟﻨﻈﹾﻢ ﻭﺍﻟﹾﻤﻌﻨﻰ، ﻟﹶﺎ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻟﹾﻜﹶﻠِﻤﺎﺕ ﻭﺍﻟﹾﺤﺮﻭﻑ .ﻭﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﻭﻗﹶﻌﺖِ ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺑِﺎ ﻟﹾﺤ ﺮﻭﻑِ ﺍﻟﹾﻤﻘﹶﻄﱠﻌﺔِ ﻓِﻲ ﺃﹶﻭﺍﺋِﻞِ ﺍﻟﺴﻮﺭِ ،ﺃﹶﻱ :ﺃﹶﻧﻪ ﻓِﻲ ﺃﹸﺳﻠﹸﻮﺏِ ﻛﹶﻠﹶﺎﻣِﻬِﻢ ﻭﺑِﻠﹸﻐﺘِﻬِﻢ ﺍﻟﱠﺘِﻲ ﻳﺘﺨﺎﻃﹶﺒﻮﻥﹶ ﺑِﻬﺎ .ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺃﹶﻧﻪ ﻳﺄﹾﺗِﻲ ﺑﻌﺪ ﺍﻟﹾﺤﺮﻭﻑِ ﺍﻟﹾﻤﻘﹶﻄﱠﻌﺔِ ﺑِﺬِﻛﹾﺮِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ؟ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} : Ïm‹Ïù ¡ |=÷ƒu‘ Ÿw Ü=»tGÅ6ø9$# |=»tGÅ3ø9$# š•ø‹n=tã
¡{
{Èd,ysø9$$Î/
)(٥
)(٦
}،
}،
y7Ï9 ºsŒ ÇÊÈ $O!9 #
tA¨“tR ÇËÈ ãPq•‹s)ø9$# •‘yÛø9$# uqèd žwÎ) tm»s9Î) Iw ª!$# ÇÊÈ $O!9#
tAÌ“Ré& ë=»tGÏ. ÇÊÈ üÈýJ!9#
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٨٧ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٨٨ ) (3ﺳﻮﺭﺓ ﻫﻮﺩٍ ﺁﻳﺔ . ١٣ ) (4ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٣٨ ) (5ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ . ٢ ، ١ ) (6ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺎﺕ . ٣ -١ ) (7ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ٢-١ ١٦٤
){y7ø‹s9Î
)(٧
}،
y7ù=Ï? 4 •!9#
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÊÈ ÉO‹Å3ptø:$# É=»tGÅ3ø9$# àM»tƒ#uäﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺒﺎﻗِﻲ ﻳﻨﺒﻬﻬﻢ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﺮﺳﻮﻝﹶ ﺍﻟﹾﻜﹶﺮِﱘ ﻟﹶﻢ ﻳﺄﹾﺗِﻜﹸﻢ ﺑِﻤﺎ ﻟﹶﺎ ﺗﻌﺮِﻓﹸﻮﻧﻪ ،ﺑﻞﹾ ﺧﺎﻃﹶﺒﻜﹸﻢ ﺑِﻠِﺴﺎﻧِﻜﹸﻢ. ﻭﻟﹶﻜِﻦ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻤﻘﹶﺎﻟﹶﺎﺕِ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ﻳﺘﺬﹶﺭﻋﻮﻥﹶ ﺑِﻤِﺜﹾﻞِ ﻫﺬﹶﺍ ﺇِﻟﹶﻰ ﻧﻔﹾﻲِ ﺗﻜﹶﻠﱡﻢِ ﺍﻟﻠﱠﻪِ ﺑِﻪِ ،ﻭﺳﻤﺎﻉِ ﺟِﺒﺮِﻳﻞﹶ ﻣِﻨﻪ ،ﻛﹶﻤﺎ ﻳﺘﺬﹶﺭﻋﻮﻥﹶ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ (٢) {( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 } :ﺇِﻟﹶﻰ ﻧﻔﹾﻲِ ﺍﻟﺼﻔﹶﺎﺕِ .ﻭﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﻣﺎ ﻳﺮﺩ ﻋﻠﹶﻴﻬِﻢ ﻗﹶﻮﻟﹶﻬﻢ ،ﻭﻫﻮ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ .(٣) {ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur } :ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ:
} (٤) {¾Ï&Î#÷VÏiB ;ou‘qÝ¡Î/ (#qè?ù'sùﻣﺎ ﻳﺮﺩ ﻋﻠﹶﻰ ﻣﻦ ﻳﻨﻔِﻲ ﺍﻟﹾﺤﺮﻑ ،ﻓﹶﺈِﻧﻪ ﻗﹶﺎﻝﹶ{;ou‘qÝ¡Î/ (#qè?ù'sù } :
)(٥
ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ ﻓﹶﺄﹾﺗﻮﺍ ﺑِﺤﺮﻑٍ ،ﺃﹶﻭ ﺑِﻜﹶﻠِﻤﺔٍ .ﻭﺃﹶﻗﹾﺼﺮ ﺳﻮﺭﺓٍ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺛﹶﻠﹶﺎﺙﹸ ﺁﻳﺎﺕٍ .ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ ﺭﺣِﻤﻬﻤﺎ ﺍﻟﻠﱠﻪ :ﺇِﻥﱠ ﺃﹶﺩﻧﻰ ﻣﺎ ﻳﺠﺰِﺉ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ﺛﹶﻠﹶﺎﺙﹸ ﺁﻳﺎﺕٍ ﻗِﺼﺎﺭٍ ﺃﹶﻭ ﺁﻳﺔﹲ ﻃﹶﻮِﻳﻠﹶﺔﹲ ،ﻟِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﻘﹶﻊ .(٦) ﺍﻟﹾﺈِﻋﺠﺎﺯ ﺑِﺪﻭﻥِ ﺫﹶﻟِﻚ .ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ.
) (1ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ١ ) (2ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ) (4ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٣٨ ) (5ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٣٨ ) (6ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) :ﻳﻘﻄﻊ( ﺑﺪﻝ )ﻳﻘﻊ( ،ﻭﻫﻮ ﺧﻄﺄ . ١٦٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺻِﻔﹶﺎﺕ ﺍﻟﻠﱠﻪِ ﻟﹶﻴﺴﺖ ﹶﻛﺼِﻔﹶﺎﺕِ ﺍﻟﹾﺒﺸﺮِ [ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻣﻦ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻤﻌﻨﻰ ﻣِﻦ ﻣﻌﺎﻧِﻲ ﺍﻟﹾﺒﺸﺮِ ،ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ .ﻣﻦ ﺃﹶﺑﺼﺮ ﻫﺬﹶﺍ ﺍﻋﺘﺒﺮ .ﻭﻋﻦ ﻣِﺜﹾﻞِ ﻗﹶﻮﻝِ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﺍﻧﺰﺟﺮ .ﻭﻋﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﻟﹶﻴﺲ ﻛﹶﺎﻟﹾﺒﺸﺮِ (. ﺵ :ﻟﹶﻤﺎ ﺫﹶﻛﹶﺮ ﻓِﻴﻤﺎ ﺗﻘﹶﺪﻡ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻣِﻨﻪ ﺑﺪﺍ ،ﻧﺒﻪ ﺑﻌﺪ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﻟﹶﻴﺲ ﻛﹶﺎﻟﹾﺒﺸﺮِ ،ﻧﻔﹾﻴﺎ ﻟِﻠﺘﺸﺒِﻴﻪِ ﻋﻘِﻴﺐ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ،ﻳﻌﻨِﻲ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻭﺇِﻥﹾ ﻭﺻِﻒ ﺑِﺄﹶﻧﻪ ﻣﺘﻜﹶﻠﱢﻢ ،ﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻮﺻﻒ ﺑِﻤﻌﻨﻰ ﻣِﻦ ﻣﻌﺎﻧِﻲ ﺍﻟﹾﺒﺸﺮِ ﺍﻟﱠﺘِﻲ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﺑِﻬﺎ ﻣﺘﻜﹶﻠﱢﻤﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ﻭﻫﻮ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﺒﺼِﲑ .ﻭﻣﺎ ﺃﹶﺣﺴﻦ ﺍﻟﹾﻤﺜﹶﻞﹶ ﺍﻟﹾﻤﻀﺮﻭﺏ ﻟِﻠﹾﻤﺜﹾﺒِﺖِ ﻟِﻠﺼﻔﹶﺎﺕِ ﻣِﻦ ﻏﹶﻴﺮِ ﺗﺸﺒِﻴﻪٍ ﻭﻟﹶﺎ ﺗﻌﻄِﻴﻞٍ ،ﺑِﺎﻟﻠﱠﺒﻦِ ﺍﻟﹾﺨﺎﻟِﺺِ ﺍﻟﺴﺎﺋِﻎِ ﻟِﻠﺸﺎﺭِﺑِﲔ ،ﻳﺨﺮﺝ ﻣِﻦ ﺑﻴﻦِ ﻓﹶﺮﺙِ ﺍﻟﺘﻌﻄِﻴﻞِ ﻭﺩﻡِ ﺍﻟﺘﺸﺒِﻴﻪِ .ﻭﺍﻟﹾﻤﻌﻄﱢﻞﹸ ﻳﻌﺒﺪ ﻋﺪﻣﺎ ،ﻭﺍﻟﹾﻤﺸﺒﻪ ﻳﻌﺒﺪ ﺻﻨﻤﺎ .ﻭﺳﻴﺄﹾﺗِﻲ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﻴﺦِ ) ،ﻭﻣﻦ ﻟﹶﻢ ﻳﺘﻮﻕ ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ،ﺯﻝﱠ ﻭﻟﹶﻢ ﻳﺼِﺐِ ﺍﻟﺘﻨﺰِﻳﻪ .(ﻭﻛﹶﺬﹶﺍ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﺘﺸﺒِﻴﻪِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ( ﺃﹶﻱ :ﺩِﻳﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﺘﻌﻄِﻴﻞﹶ ﺷﺮ ﻣِﻦ ﺍﻟﺘﺸﺒِﻴﻪِ ،ﺑِﻤﺎ ﺳﺄﹶﺫﹾﻛﹸﺮﻩ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ .ﻭﻟﹶﻴﺲ ﻣﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻭﻟﹶﺎ ﻣﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ ﺗﺸﺒِﻴﻬﺎ ،ﺑﻞﹾ ﺻِﻔﹶﺎﺕ ﺍﻟﹾﺨﺎﻟِﻖِ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ،ﻭﺻِﻔﹶﺎﺕ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ. ﻭﻗﹶﻮﻟﹸﻪ) :ﻓﹶﻤﻦ ﺃﹶﺑﺼﺮ ﻫﺬﹶﺍ ﺍﻋﺘﺒﺮ .(ﺃﹶﻱ :ﻣﻦ ﻧﻈﹶﺮ ﺑِﻌﻴﻦِ ﺑﺼِﲑﺗِﻪِ ﻓِﻴﻤﺎ ﻗﹶﺎﻟﹶﻪ ﻣِﻦ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻮﺻﻒِ ﻭﻧﻔﹾﻲِ ﺍﻟﺘﺸﺒِﻴﻪِ ﻭﻭﻋِﻴﺪِ ﺍﻟﹾﻤﺸﺒﻪِ ﺍﻋﺘﺒﺮ ﻭﺍﻧﺰﺟﺮ ﻋﻦ ﻣِﺜﹾﻞِ ﻗﹶﻮﻝِ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ.
ﺠﻨﺔِ ﺭﺑﻬﻢ ﺑِﻐﻴﺮِ ﺇِﺣﺎﻃﹶﺔٍ [ ] ﺭﺅﻳﺔﹸ ﺃﹶﻫﻞِ ﺍﻟﹾ
] ﺛﹸﺒﻮﺕ ﺭﺅﻳﺔِ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺭﺑﻬﻢ ﺑِﻐﻴﺮِ ﺇِﺣﺎﻃﹶﺔٍ [ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺍﻟﺮﺅﻳﺔﹸ ﺣﻖ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ،ﺑِﻐﻴﺮِ ﺇِﺣﺎﻃﹶﺔٍ ﻭﻟﹶﺎ ﻛﹶﻴﻔِﻴﺔٍ ،ﻛﹶﻤﺎ ﻧﻄﹶﻖ ﺑِﻪِ ﻛِﺘﺎﺏ ﺭﺑﻨﺎ: }
×ot•Ïß$tR $pkÍh5u‘ 4’n<Î) ÇËËÈ îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãr
{ÇËÌÈ
)(١
ﻭﺗﻔﹾﺴِﲑﻩ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺭﺍﺩ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ
ﻭﻋﻠِﻤﻪ ،ﻭﻛﹸﻞﱡ ﻣﺎ ﺟﺎﺀَ ﻓِﻲ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺍﻵﻳﺘﺎﻥ . ٢٣ ، ٢٢ ١٦٦
r
ﻓﹶﻬﻮ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ،
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻌﻨﺎﻩ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺭﺍﺩ ،ﻟﹶﺎ ﻧﺪﺧﻞﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﻣﺘﺄﹶﻭﻟِﲔ ﺑِﺂﺭﺍﺋِﻨﺎ ﻭﻟﹶﺎ ﻣﺘﻮﻫﻤِﲔ ﺑِﺄﹶﻫﻮﺍﺋِﻨﺎ ،ﻓﹶﺈِﻧﻪ ﻣﺎ ﺳﻠِﻢ ﻓِﻲ ﺩِﻳﻨِﻪِ ﺇِﻟﱠﺎ ﻣﻦ ﺳﻠﱠﻢ ﻟِﻠﱠﻪِ Uﻭﻟِﺮﺳﻮﻟِﻪِ .rﻭﺭﺩ ﻋِﻠﹾﻢ ﻣﺎ ﺍﺷﺘﺒﻪ ﻋﻠﹶﻴﻪِ ﺇِﻟﹶﻰ ﻋﺎﻟِﻤِﻪِ (. ﺵ :ﺍﻟﹾﻤﺨﺎﻟِﻒ ﻓِﻲ ﺍﻟﺮﺅﻳﺔِ :ﺍﻟﹾﺠﻬﻤِﻴﺔﹸ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻭﻣﻦ ﺗﺒِﻌﻬﻢ ﻣِﻦ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ﻭﺍﻟﹾﺈِﻣﺎﻣِﻴﺔِ. ﻭﻗﹶﻮﻟﹸﻬﻢ ﺑﺎﻃِﻞﹲ ﻣﺮﺩﻭﺩ ﺑِﺎﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ .ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺑِﺜﹸﺒﻮﺕِ ﺍﻟﺮﺅﻳﺔِ ﺍﻟﺼﺤﺎﺑﺔﹸ ﻭﺍﻟﺘﺎﺑِﻌﻮﻥﹶ ،ﻭﺃﹶﺋِﻤﺔﹸ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺍﻟﹾﻤﻌﺮﻭﻓﹸﻮﻥﹶ ﺑِﺎﻟﹾﺈِﻣﺎﻣﺔِ ﻓِﻲ ﺍﻟﺪﻳﻦِ ،ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﺳﺎﺋِﺮ ﻃﹶﻮﺍﺋِﻒِ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﻨﺴﻮﺑﻮﻥﹶ ﺇِﻟﹶﻰ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ. ﻭﻫﺬِﻩِ ﺍﻟﹾﻤﺴﺄﹶﻟﹶﺔﹸ ﻣِﻦ ﺃﹶﺷﺮﻑِ ﻣﺴﺎﺋِﻞِ ﺃﹸﺻﻮﻝِ ﺍﻟﺪﻳﻦِ ﻭﺃﹶﺟﻠﱢﻬﺎ ،ﻭﻫِﻲ ﺍﻟﹾﻐﺎﻳﺔﹸ ﺍﻟﱠﺘِﻲ ﺷﻤﺮ ﺇِﻟﹶﻴﻬﺎ ﺍﻟﹾﻤﺸﻤﺮﻭﻥﹶ ،ﻭﺗﻨﺎﻓﹶﺲ ﺍﻟﹾﻤﺘﻨﺎﻓِﺴﻮﻥﹶ ،ﻭﺣﺮِﻣﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﻫﻢ ﻋﻦ ﺭﺑﻬِﻢ ﻣﺤﺠﻮﺑﻮﻥﹶ ،ﻭﻋﻦ ﺑﺎﺑِﻪِ ﻣﺮﺩﻭﺩﻭﻥﹶ. ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﻗﹶﻮﻟﹶﻪ ﺗﻌﺎﻟﹶﻰ} : ×ot•Ïß$tR
$pkÍh5u‘ 4’n<Î) ÇËËÈ îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãr
.(١) {ÇËÌÈﻭﻫِﻲ ﻣِﻦ ﺃﹶﻇﹾﻬﺮِ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ .ﻭﺃﹶﻣﺎ ﻣﻦ ﺃﹶﺑﻰ ﺇِﻟﱠﺎ ﺗﺤﺮِﻳﻔﹶﻬﺎ ﺑِﻤﺎ ﻳﺴﻤﻴﻪِ ﺗﺄﹾﻭِﻳﻠﹰﺎ،
ﻓﹶﺘﺄﹾﻭِﻳﻞﹸ ﻧﺼﻮﺹِ ﺍﻟﹾﻤﻌﺎﺩِ ﻭﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ ﻭﺍﻟﹾﺤِﺴﺎﺏِ ،ﺃﹶﺳﻬﻞﹸ ﻣِﻦ ﺗﺄﹾﻭِﻳﻠِﻬﺎ ﻋﻠﹶﻰ ﺃﹶﺭﺑﺎﺏِ ﺍﻟﺘﺄﹾﻭِﻳﻞِ. ﻭﻟﹶﺎ ﻳﺸﺎﺀُ ﻣﺒﻄِﻞﹲ ﺃﹶﻥﹾ ﻳﺘﺄﹶﻭﻝﹶ ﺍﻟﻨﺼﻮﺹ ﻭﻳﺤﺮﻓﹶﻬﺎ ﻋﻦ ﻣﻮﺍﺿِﻌِﻬﺎ ﺇِﻟﱠﺎ ﻭﺟﺪ ﺇِﻟﹶﻰ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﺴﺒِﻴﻞِ ﻣﺎ ﻭﺟﺪﻩ ﻣﺘﺄﹶﻭﻝﹸ ﻫﺬِﻩِ ﺍﻟﻨﺼﻮﺹِ.
] ﺟِﻨﺎﻳﺔﹸ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﺍﻟﹾﻔﹶﺎﺳِﺪِ ﻋﻠﹶﻰ ﺍﻟﺪﻳﻦِ ﻭﺃﹶﻫﻠِﻪِ [
ﻭﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺃﹶﻓﹾﺴﺪ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ .ﻭﻫﻜﹶﺬﹶﺍ ﻓﹶﻌﻠﹶﺖِ ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻓِﻲ ﻧﺼﻮﺹِ ﺍﻟﺘﻮﺭﺍﺓِ ﻭﺍﻟﹾﺈِﻧﺠِﻴﻞِ ،ﻭﺣﺬﱠﺭﻧﺎ ﺍﻟﻠﱠﻪ ﺃﹶﻥﹾ ﻧﻔﹾﻌﻞﹶ ﻣِﺜﹾﻠﹶﻬﻢ .ﻭﺃﹶﺑﻰ ﺍﻟﹾﻤﺒﻄِﻠﹸﻮﻥﹶ ﺇِﻟﱠﺎ ﺳﻠﹸﻮﻙ ﺳﺒِﻴﻠِﻬِﻢ ،ﻭﻛﹶﻢ ﺟﻨﻰ ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾﻔﹶﺎﺳِﺪ ﻋﻠﹶﻰ ﺍﻟﺪﻳﻦِ ﻭﺃﹶﻫﻠِﻪِ ﻣِﻦ ﺟِﻨﺎﻳﺔٍ .ﻓﹶﻬﻞﹾ ﻗﹸﺘِﻞﹶ ﻋﺜﹾﻤﺎﻥﹸ tﺇِﻟﱠﺎ ﺑِﺎﻟﺘﺄﹾﻭِﻳﻞِ ﺍﻟﹾﻔﹶﺎﺳِﺪِ! ﻭﻛﹶﺬﹶﺍ ﻣﺎ ﺟﺮﻯ ﻓِﻲ ﻳﻮﻡِ ﺍﻟﹾﺠﻤﻞِ ،ﻭﺻِﻔﱢﲔ ،ﻭﻣﻘﹾﺘﻞِ ﺍﻟﹾﺤﺴﻴﻦِ tﻭﺍﻟﹾﺤﺮﺓِ ؟ ﻭﻫﻞﹾ ﺧﺮﺟﺖِ ﺍﻟﹾﺨﻮﺍﺭِﺝ، ﻭﺍﻋﺘﺰﻟﹶﺖِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ،ﻭﺭﻓﹶﻀﺖِ ﺍﻟﺮﻭﺍﻓِﺾ ،ﻭﺍﻓﹾﺘﺮﻗﹶﺖِ ﺍﻟﹾﺄﹸﻣﺔﹸ ﻋﻠﹶﻰ ﺛﹶﻠﹶﺎﺙٍ ﻭﺳﺒﻌِﲔ ﻓِﺮﻗﹶﺔﹰ ،ﺇِﻟﱠﺎ ﺑِﺎﻟﺘﺄﹾﻭِﻳﻞِ ﺍﻟﹾﻔﹶﺎﺳِﺪِ؟ ! ﻭﺇِﺿﺎﻓﹶﺔﹸ ﺍﻟﻨﻈﹶﺮِ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﺟﻪِ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣﺤِﻠﱡﻪ ،ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ،ﻭﺗﻌﺪِﻳﺘﻪ ﺑِﺄﹶﺩﺍﺓِ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺍﻵﻳﺘﺎﻥ . ٢٣ ، ٢٢ ١٦٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇِﻟﹶﻰ ﺍﻟﺼﺮِﳛﺔِ ﻓِﻲ ﻧﻈﹶﺮِ ﺍﻟﹾﻌﻴﻦِ ،ﻭﺇِﺧﻠﹶﺎﺀُ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻣِﻦ ﻗﹶﺮِﻳﻨﺔٍ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺧِﻠﹶﺎﻓِﻪ ) .(١ﺣﻘِﻴﻘﹶﺔٍ ﻣﻮﺿﻮﻋﺔٍ ﺻﺮِﳛﺔٍ ﻓِﻲ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﺭﺍﺩ ﺑِﺬﹶﻟِﻚ ﻧﻈﹶﺮ ﺍﻟﹾﻌﻴﻦِ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺍﻟﹾﻮﺟﻪِ ﺇِﻟﹶﻰ ﺍﻟﺮﺏ ﺟﻞﱠ ﺟﻠﹶﺎﻟﹸﻪ. ] ﻣﻌﺎﻧِﻲ ﺍﻟﻨﻈﹶﺮِ ﺗﺨﺘﻠِﻒ ﺑِﺤﺴﺐِ ﺍﺳﺘِﻌﻤﺎﻟﹶﺎﺗِﻪِ[
ﻓﹶﺈِﻥﱠ ﺍﻟﻨﻈﹶﺮ ﻟﹶﻪ ﻋِﺪﺓﹸ ﺍﺳﺘِﻌﻤﺎﻟﹶﺎﺕٍ ،ﺑِﺤﺴﺐِ ﺻِﻠﹶﺎﺗِﻪِ ﻭﺗﻌﺪﻳﻪِ ﺑِﻨﻔﹾﺴِﻪِ :ﻓﹶﺈِﻥﹾ ﻋﺪﻱ ﺑِﻨﻔﹾﺴِﻪِ ﻓﹶﻤﻌﻨﺎﻩ: ﺍﻟﺘﻮﻗﱡﻒ ﻭﺍﻟِﺎﻧﺘِﻈﹶﺎﺭ} ،
`ÏB ó§Î6tGø)tR $tRrã•ÝàR$#
.(٢) {öNä.Í‘qœRﻭﺇِﻥﹾ ﻋﺪﻱ ﺑِـ " ﻓِﻲ " ﻓﹶﻤﻌﻨﺎﻩ:
ﺍﻟﺘﻔﹶﻜﱡﺮ ﻭﺍﻟِﺎﻋﺘِﺒﺎﺭ ،ﻛﹶﻘﹶﻮﻟِﻪِ .(٣) {ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ÏNqä3n=tB ’Îû (#rã•ÝàZtƒ óOs9urr& } :ﻭﺇِﻥﹾ ﻋﺪﻱ
ﺑِـ " ﺇِﻟﹶﻰ " ﻓﹶﻤﻌﻨﺎﻩ :ﺍﻟﹾﻤﻌﺎﻳﻨﺔﹸ ﺑِﺎﻟﹾﺄﹶﺑﺼﺎﺭِ ،ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ.(٤) {t•yJøOr& !#sŒÎ) ÿ¾ÍnÌ•yJrO 4’n<Î) (#ÿrã•ÝàR$# } : ﻓﹶﻜﹶﻴﻒ ﺇِﺫﹶﺍ ﺃﹸﺿِﻴﻒ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﺟﻪِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣﺤِﻞﱡ ﺍﻟﹾﺒﺼﺮِ؟ ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪِ ﺑِﺴﻨﺪِﻩِ ﺇِﻟﹶﻰ ﺍﺑﻦِ -ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
ﻋﻤﺮ ،ﻗﹶﺎﻝﹶ} :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻗﹶﺎﻝﹶ :ﻣِﻦ ﺍﻟﹾﺒﻬﺎﺀِ ﻭﺍﻟﹾﺤﺴﻦِ }
)×ot•Ïß$tR $pkÍh5u‘ 4’n<Î
{ÇËÌÈ
)(٦
îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãr
{ÇËËÈ
)(٥
ﻗﹶﺎﻝﹶ ﻓِﻲ ﻭﺟﻪِ ﺍﻟﻠﱠﻪِ . {Uﻋﻦِ
ﺍﻟﹾﺤﺴﻦِ ﻗﹶﺎﻝﹶ :ﻧﻈﹶﺮﺕ ﺇِﻟﹶﻰ ﺭﺑﻬﺎ ﻓﹶﻨﻀﺮﺕ ﺑِﻨﻮﺭِﻩِ .ﻭﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺻﺎﻟِﺢٍ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ} ، }
)×ot•Ïß$tR $pkÍh5u‘ 4’n<Î
îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãr
(٧) {ÇËÌÈﻗﹶﺎﻝﹶ :ﺗﻨﻈﹸﺮ ﺇِﻟﹶﻰ ﻭﺟﻪِ ﺭﺑﻬﺎ ﻋﺰ ﻭﺟﻞﱠ .ﻭﻗﹶﺎﻝﹶ ﻋِﻜﹾﺮِﻣﺔﹸ:
{ÇËËÈ
)(٨
ﻗﹶﺎﻝﹶ :ﻣِﻦ ﺍﻟﻨﻌِﻴﻢِ} ،
)×ot•Ïß$tR $pkÍh5u‘ 4’n<Î
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ )ﺧﻼﻑ( ﺑﺪﻭﻥ ﺍﻟﻀﻤﲑ ،ﻭﻫﻮ ﺧﻄﺄ ﳜﺘﻞ ﺑﻪ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ . ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺤﺪِﻳﺪِ ﺁﻳﺔ . ١٣ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٨٥ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٩٩ ) (5ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻵﻳﺘﺎﻥ . ٢٣ ، ٢٢ ) (6ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺔ . ٢٣ ) (7ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺔ . ٢٣ ) (8ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺔ . ٢٢ ) (9ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺔ . ٢٣ ١٦٨
{ÇËÌÈ
)(٩
ﻗﹶﺎﻝﹶ:
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﻨﻈﹸﺮ ﺇِﻟﹶﻰ ﺭﺑﻬﺎ ﻧﻈﹶﺮﺍ ،ﺛﹸﻢ ﺣﻜﹶﻰ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﻣِﺜﹾﻠﹶﻪ .ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﻛﹸﻞﱢ ﻣﻔﹶﺴﺮٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺤﺪِﻳﺚِ. ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
;Ó‰ƒÌ“tB $oY÷ƒt$s!ur $pkŽÏù tbrâä!$t±o„ $¨B Mçlm
.(١) {ÇÌÎÈﻗﹶﺎﻝﹶ ﺍﻟﻄﱠﺒﺮِﻱ :ﻗﹶﺎﻝﹶ ﻋﻠِﻲ
ﺑﻦ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ﻭﺃﹶﻧﺲ ﺑﻦ ﻣﺎﻟِﻚٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﻫﻮ ﺍﻟﻨﻈﹶﺮ ﺇِﻟﹶﻰ ﻭﺟﻪِ ﺍﻟﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ. ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
* ×oyŠ$tƒÎ—ur 4Óo_ó¡çtø:$# (#qãZ|¡ômr& tûïÏ%©#Ïj9
({
)(٢
ﻓﹶﺎﻟﹾﺤﺴﻨﻰ :ﺍﻟﹾﺠﻨﺔﹸ ،ﻭﺍﻟﺰﻳﺎﺩﺓﹸ:
ﻫِﻲ ﺍﻟﻨﻈﹶﺮ ﺇِﻟﹶﻰ ﻭﺟﻬِﻪِ ﺍﻟﹾﻜﹶﺮِﱘِ ،ﻓﹶﺴﺮﻫﺎ ﺑِﺬﹶﻟِﻚ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻭﺍﻟﺼﺤﺎﺑﺔﹸ ﻣِﻦ ﺑﻌﺪِﻩِ ،ﻛﹶﻤﺎ ﺭﻭﻯ ﻣﺴﻠِﻢ ﻓِﻲ )) ﺻﺤِﻴﺤِﻪِ (( ﻋﻦ ﺻﻬﻴﺐٍ ،ﻗﹶﺎﻝﹶ} :ﻗﹶﺮﺃﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
}
* (#qãZ|¡ômr& tûïÏ%©#Ïj9
(٣) {( ×oyŠ$tƒÎ—ur 4Óo_ó¡çtø:$#ﻗﹶﺎﻝﹶ )) :ﺇِﺫﹶﺍ ﺩﺧﻞﹶ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺠﻨﺔِ ﺍﻟﹾﺠﻨﺔﹶ ،ﻭﺃﹶﻫﻞﹸ ﺍﻟﻨﺎﺭِ ﺍﻟﻨﺎﺭ ،ﻧﺎﺩﻯ ﻣﻨﺎﺩٍ :ﻳﺎ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺠﻨﺔِ ،ﺇِﻥﱠ ﻟﹶﻜﹸﻢ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻣﻮﻋِﺪﺍ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻨﺠِﺰﻛﹸﻤﻮﻩ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻣﺎ ﻫﻮ ؟ ﺃﹶﻟﹶﻢ ﻳﺜﹶﻘﱢﻞﹾ ﻣﻮﺍﺯِﻳﻨﻨﺎ ﻭﻳﺒﻴﺾ ﻭﺟﻮﻫﻨﺎ ﻭﻳﺪﺧِﻠﹾﻨﺎ ﺍﻟﹾﺠﻨﺔﹶ ﻭﻳﺠِﺮﻧﺎ ﻣِﻦ ﺍﻟﻨﺎﺭِ ؟ ﻓﹶﻴﻜﹾﺸِﻒ ﺍﻟﹾﺤِﺠﺎﺏ ،ﻓﹶﻴﻨﻈﹸﺮﻭﻥﹶ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﻤﺎ ﺃﹶﻋﻄﹶﺎﻫﻢ ﺷﻴﺌﹰﺎ ﺃﹶﺣﺐ ﺇِﻟﹶﻴﻬِﻢ ﻣِﻦ ﺍﻟﻨﻈﹶﺮِ ﺇِﻟﹶﻴﻪِ ،ﻭﻫِﻲ ﺍﻟﺰﻳﺎﺩﺓﹸ{ .ﻭﺭﻭﺍﻩ ﻏﹶﻴﺮﻩ ﺑِﺄﹶﺳﺎﻧِﻴﺪ ﻣﺘﻌﺪﺩﺓٍ ﻭﺃﹶﻟﹾﻔﹶﺎﻅٍ ﺃﹸﺧﺮ ،ﻣﻌﻨﺎﻫﺎ ﺃﹶﻥﱠ ﺍﻟﺰﻳﺎﺩﺓﹶ :ﺍﻟﻨﻈﹶﺮ ﺇِﻟﹶﻰ ﻭﺟﻪِ ﺍﻟﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ .ﻭﻛﹶﺬﹶﻟِﻚ ﻓﹶﺴﺮﻫﺎ ﺍﻟﺼﺤﺎﺑﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ .ﺭﻭﻯ ﺍﺑﻦ ﺟﺮِﻳﺮٍ ﺫﹶﻟِﻚ .(٤) ﻋﻦ ﺟﻤﺎﻋﺔٍ ،ﻣِﻨﻬﻢ :ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖ t ﻭﺣﺬﹶﻳﻔﹶﺔﹸ ،ﻭﺃﹶﺑﻮ ﻣﻮﺳﻰ ﺍﻟﹾﺄﹶﺷﻌﺮِﻱ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱٍ ،ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ. ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ .(٥) {ÇÊÎÈ tbqç/qàfóspR°Q 7‹Í´tBöqtƒ öNÍkÍh5§‘ `tã öNåk¨XÎ) Hxx. } :ﺍﺣﺘﺞ ﺍﻟﺸﺎﻓِﻌِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻭﻏﹶﻴﺮﻩ ﻣِﻦ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ﻋﻠﹶﻰ ﺍﻟﺮﺅﻳﺔِ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ،ﺫﹶﻛﹶﺮ ﺫﹶﻟِﻚ ﺍﻟﻄﱠﺒﺮِﻱ ﻭﻏﹶﻴﺮﻩ ﻋﻦِ ﺍﻟﹾﻤﺰﻧِﻲ ﻋﻦِ ﺍﻟﺸﺎﻓِﻌِﻲ .ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺤﺎﻛِﻢ :ﺣﺪﺛﹶﻨﺎ ﺍﻟﹾﺄﹶﺻﻢ ﺣﺪﺛﹶﻨﺎ ﺍﻟﺮﺑِﻴﻊ ﺑﻦ ﺳﻠﹶﻴﻤﺎﻥﹶ ﻗﹶﺎﻝﹶ :ﺣﻀﺮﺕ ) (1ﺳﻮﺭﺓ ﻕ ﺁﻳﺔ . ٣٥ ) (2ﻳﻮﻧﺲ ﺁﻳﺔ . ٢٦ ) (3ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ٢٦ ) (4ﺍﻟﺰﻳﺎﺩﺓ ﺿﺮﻭﺭﻳﺔ ﻻﺗﺴﺎﻕ ﺍﻟﻜﻼﻡ .ﻭﺍﻧﻈﺮ ﺍﻟﻄﱪﻱ . ٧٦ -٧٣ : ١١ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﻤﻄﹶﻔﱢﻔِﲔ ﺁﻳﺔ . ١٥ ١٦٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺤﻤﺪ ﺑﻦ ﺇِﺩﺭِﻳﺲ ﺍﻟﺸﺎﻓِﻌِﻲ ،ﻭﻗﹶﺪ ﺟﺎﺀَﺗﻪ ﺭﻗﹾﻌﺔﹲ ﻣِﻦ ﺍﻟﺼﻌِﻴﺪِ ﻓِﻴﻬﺎ :ﻣﺎ ﺗﻘﹸﻮﻝﹸ ﻓِﻲ ﻗﹶﻮﻝِ ﺍﻟﻠﱠﻪِ
U
} (١) {ÇÊÎÈ tbqç/qàfóspR°Q 7‹Í´tBöqtƒ öNÍkÍh5§‘ `tã öNåk¨XÎ) Hxx.؟ ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﺸﺎﻓِﻌِﻲ :ﻟﹶﻤﺎ ﺃﹶﻥﱠ ﺣﺠِﺐ ﻫﺆﻟﹶﺎﺀِ ﻓِﻲ ﺍﻟﺴﺨﻂِ ،ﻛﹶﺎﻥﹶ ﻓِﻲ ﻫﺬﹶﺍ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺃﹶﻭﻟِﻴﺎﺀَﻩ ﻳﺮﻭﻧﻪ ﻓِﻲ ﺍﻟ ﺮﺿﺎ .
] ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻓِﻲ ﻧﻔﹾﻲِ ﺍﻟﺮ ﺅﻳﺔِ [
ﻭﺃﹶﻣﺎ ﺍﺳﺘِﺪﻟﹶﺎﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
`s9 tA$s%
? .(٣) {ã•»|Áö/F{$# çmà2Í‘ô‰èﻓﹶﺎﻟﹾﺂﻳﺘﺎﻥِ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻴﻬِﻢ.
?{ÓÍ_1t•s
)(٢
ﻭﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
žw
ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ :ﻓﹶﺎﻟﹾﺎﺳﺘِﺪﻟﹶﺎﻝﹸ ﻣِﻨﻬﺎ ﻋﻠﹶﻰ ﺛﹸﺒﻮﺕِ ﺭﺅﻳﺘِﻪِ ﻣِﻦ ﻭﺟﻮﻩٍ :ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻈﹶﻦ ﺑِﻜﹶﻠِﻴﻢِ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ ﺍﻟﹾﻜﹶﺮِﱘِ ﻭﺃﹶﻋﻠﹶﻢِ ﺍﻟﻨﺎﺱِ ﺑِﺮﺑﻪِ ﻓِﻲ ﻭﻗﹾﺘِﻪِ -ﺃﹶﻥﹾ ﻳﺴﺄﹶﻝﹶ ﻣﺎ ﻟﹶﺎ ﻳﺠﻮﺯ ﻋﻠﹶﻴﻪِ ،ﺑﻞﹾ ﻫﻮ ﻋِﻨﺪﻫﻢ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﺍﻟﹾﻤﺤﺎﻝِ. ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻢ ﻳﻨﻜِﺮ ﻋﻠﹶﻴﻪِ ﺳﺆﺍﻟﹶﻪ ،ﻭﻟﹶﻤﺎ ﺳﺄﹶﻝﹶ ﻧﻮﺡ ﺭﺑﻪ ﻧﺠﺎﺓﹶ ﺍﺑﻨِﻪِ ﺃﹶﻧﻜﹶﺮ ﺳﺆﺍﻟﹶﻪ ،ﻭﻗﹶﺎﻝﹶ: } ).(٤) {ÇÍÏÈ tûüÎ=Îg»yfø9$# z`ÏB tbqä3s? br& y7ÝàÏãr& þ’ÎoTÎ ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎﻝﹶ (٥) {ÓÍ_1t•s? `s9 } :ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﺇِﻧﻲ ﻟﹶﺎ ﺃﹸﺭﻯ ،ﺃﹶﻭ ﻟﹶﺎ ﺗﺠﻮﺯ ﺭﺅﻳﺘِﻲ، ﺃﹶﻭ ﻟﹶﺴﺖ ﺑِﻤﺮﺋِﻲ .ﻭﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﺠﻮﺍﺑﻴﻦِ ﻇﹶﺎﻫِﺮ .ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺃﹶﻥﱠ ﻣﻦ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻛﹸﻤﻪِ ﺣﺠﺮ ﻓﹶﻈﹶﻨﻪ ﺭﺟﻞﹲ ﻃﹶﻌﺎﻣﺎ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻃﹾﻌِﻤﻨِﻴﻪِ ،ﻓﹶﺎﻟﹾﺠﻮﺍﺏ ﺍﻟﺼﺤِﻴﺢ :ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺆﻛﹶﻞﹸ ،ﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻃﹶﻌﺎﻣﺎ ﺻﺢ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﺇِﻧﻚ ﻟﹶﻦ ﺗﺄﹾﻛﹸﻠﹶﻪ .ﻭﻫﺬﹶﺍ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺮﺋِﻲ ،ﻭﻟﹶﻜِﻦ ﻣﻮﺳﻰ ﻟﹶﺎ ﺗﺤﺘﻤِﻞﹸ ﻗﹸﻮﺍﻩ ﺭﺅﻳﺘﻪ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﺪﺍﺭِ ،ﻟِﻀﻌﻒِ ﻗﹸﻮﻯ ﺍﻟﹾﺒﺸﺮِ ﻓِﻴﻬﺎ ﻋﻦ ﺭﺅﻳﺘِﻪِ ﺗﻌﺎﻟﹶﻰ .ﻳﻮﺿﺤﻪ:
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻤﻄﹶﻔﱢﻔِﲔ ﺁﻳﺔ . ١٥ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٤٣ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٠٣ ) (4ﺳﻮﺭﺓ ﻫﻮﺩٍ ﺁﻳﺔ . ٤٦ ) (5ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٤٣ ١٧٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻮﺟﻪ ﺍﻟﺮﺍﺑِﻊ :ﻭﻫﻮ ﻗﹶﻮﻟﹸﻪ} : ?ÓÍ_1t•s
t$öq|¡sù ¼çmtR$x6 tB §•s)tGó™$# ÈbÎ*sù È@t6yfø9$# ’n<Î) ö•ÝàR$# Ç`Å3»s9ur
.(١) {4ﻓﹶﺄﹶﻋﻠﹶﻤﻪ ﺃﹶﻥﱠ ﺍﻟﹾﺠﺒﻞﹶ ﻣﻊ ﻗﹸﻮﺗِﻪِ ﻭﺻﻠﹶﺎﺑﺘِﻪِ ﻟﹶﺎ ﻳﺜﹾﺒﺖ ﻟِﻠﺘﺠﻠﱢﻲ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﺪﺍﺭِ،
ﻓﹶﻜﹶﻴﻒ ﺑِﺎﻟﹾﺒﺸﺮِ ﺍﻟﱠﺬِﻱ ﺧﻠِﻖ ﻣِﻦ ﺿﻌﻒٍ ؟ ﺍﻟﹾﺨﺎﻣِﺲ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﹶﺎﺩِﺭ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻳﺠﻌﻞﹶ ﺍﻟﹾﺠﺒﻞﹶ ﻣﺴﺘﻘِﺮﺍ ،ﻭﺫﹶﻟِﻚ ﻣﻤﻜِﻦ ،ﻭﻗﹶﺪ ﻋﻠﱠﻖ ﺑِﻪِ ﺍﻟﺮﺅﻳﺔﹶ ،ﻭﻟﹶﻮ ﻛﹶﺎﻧﺖ ﻣﺤﺎﻟﹰﺎ ﻟﹶﻜﹶﺎﻥﹶ ﻧﻈِﲑ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﺇِﻥِ ﺍﺳﺘﻘﹶﺮ ﺍﻟﹾﺠﺒﻞﹸ ﻓﹶﺴﻮﻑ ﺁﻛﹸﻞﹸ ﻭﺃﹶﺷﺮﺏ ﻭﺃﹶﻧﺎﻡ .ﻭﺍﻟﹾﻜﹸﻞﱡ ﻋِﻨﺪﻫﻢ ﺳﻮﺍﺀٌ. ﺍﻟﺴﺎﺩِﺱ :ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
¼ã&s#yèy_ È@t7yfù=Ï9 ¼çmš/u‘ 4’©?pgrB $£Jn=sù
{$y2yŠ
)(٢
ﻓﹶﺈِﺫﹶﺍ ﺟﺎﺯ ﺃﹶﻥﹾ
ﻳﺘﺠﻠﱠﻰ ﻟِﻠﹾﺠﺒﻞِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺟﻤﺎﺩ ﻟﹶﺎ ﺛﹶﻮﺍﺏ ﻟﹶﻪ ﻭﻟﹶﺎ ﻋِﻘﹶﺎﺏ ،ﻓﹶﻜﹶﻴﻒ ﻳﻤﺘﻨِﻊ ﺃﹶﻥﹾ ﻳﺘﺠﻠﱠﻰ ﻟِﺮﺳﻠِﻪِ ﻭﺃﹶﻭﻟِﻴﺎﺋِﻪِ ﻓِﻲ ﺩﺍﺭِ ﻛﹶﺮﺍﻣﺘِﻪِ؟ ﻭﻟﹶﻜِﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻋﻠﹶﻢ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺃﹶﻥﱠ ﺍﻟﹾﺠﺒﻞﹶ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﺜﹾﺒﺖ ﻟِﺮﺅﻳﺘِﻪِ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﺪﺍﺭِ ،ﻓﹶﺎﻟﹾﺒﺸﺮ ﺃﹶﺿﻌﻒ. ﺍﻟﺴﺎﺑِﻊ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﻠﱠﻢ ﻣﻮﺳﻰ ﻭﻧﺎﺩﺍﻩ ﻭﻧﺎﺟﺎﻩ ،ﻭﻣﻦ ﺟﺎﺯ ﻋﻠﹶﻴﻪِ ﺍﻟﺘﻜﹶﻠﱡﻢ ﻭﺍﻟﺘﻜﹾﻠِﻴﻢ ﻭﺃﹶﻥﹾ ﻳﺴﻤِﻊ ﻣﺨﺎﻃِﺒﻪ ﻛﹶﻠﹶﺎﻣﻪ ﺑِﻐﻴﺮِ ﻭﺍﺳِﻄﹶﺔٍ -ﻓﹶﺮﺅﻳﺘﻪ ﺃﹶﻭﻟﹶﻰ ﺑِﺎﻟﹾﺠﻮﺍﺯِ .ﻭﻟِﻬﺬﹶﺍ ﻟﹶﺎ ﻳﺘِﻢ ﺇِﻧﻜﹶﺎﺭ ﺭﺅﻳﺘِﻪِ ﺇِﻟﱠﺎ ﺑِﺈِﻧﻜﹶﺎﺭِ ﻛﹶﻠﹶﺎﻣِﻪِ ،ﻭﻗﹶﺪ ﺟﻤﻌﻮﺍ ﺑﻴﻨﻬﻤﺎ .ﻭﺃﹶﻣﺎ ﺩﻋﻮﺍﻫﻢ ﺗﺄﹾﻳِﻴﺪ ﺍﻟﻨﻔﹾﻲِ ﺑِـ )) ﻟﹶﻦ ((ﻭﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻧﻔﹾﻲِ ﺍﻟﺮﺅﻳﺔِ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ،ﻓﹶﻔﹶﺎﺳِﺪ ،ﻓﹶﺈِﻧﻬﺎ ﻟﹶﻮ ﻗﹸﻴﺪﺕ ﺑِﺎﻟﺘﺄﹾﺑِﻴﺪِ ﻟﹶﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺩﻭﺍﻡِ ﺍﻟﻨﻔﹾﻲِ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ، ﻓﹶﻜﹶﻴﻒ ﺇِﺫﹶﺍ ﺃﹸﻃﹾﻠِﻘﹶﺖ ؟ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : $uZøŠn=tã ÇÙø)u‹Ï9
çnöq¨YyJtGtƒ `s9ur
&{#J‰t/r
)(٣
ﻣﻊ ﻗﹶﻮﻟِﻪِ} :
à7Î=»yJ»tƒ (#÷ryŠ$tRur
‘ .(٤) {( y7•/uﻭﻟِﺄﹶﻧﻬﺎ ﻟﹶﻮ ﻛﹶﺎﻧﺖ ﻟِﻠﺘﺄﹾﺑِﻴﺪِ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ ﻟﹶﻤﺎ ﺟﺎﺯ ﺗﺤﺪِﻳﺪ ﺍﻟﹾﻔِﻌﻞِ ﺑﻌﺪﻫﺎ،
ﻭﻗﹶﺪ ﺟﺎﺀَ ﺫﹶﻟِﻚ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
þ’Í< tbsŒù'tƒ 4Ó®Lym uÚö‘F{$# yyt•ö/r& ô`n=sù
ﺃﹶﻥﱠ )) ﻟﹶﻦ (( ﻟﹶﺎ ﺗﻘﹾﺘﻀِﻲ ﺍﻟﻨﻔﹾﻲ ﺍﻟﹾﻤﺆﺑﺪ. ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٤٣ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٤٣ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ٩٥ ) (4ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ . ٧٧ ) (5ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ٨٠ ١٧١
& .(٥) {þ’Î1rﻓﹶﺜﹶﺒﺖ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺎﻝﹶ ﺍﻟﺸﻴﺦ ﺟﻤﺎﻝﹸ ﺍﻟﺪﻳﻦِ ﺑﻦ ﻣﺎﻟِﻚٍ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ: ﻓﹶﻘﹶﻮﻟﹸــﻪ ﺍﺭﺩﺩ ﻭﺳِــﻮﺍﻩ ﻓﹶﺎﻋــﻀﺪﺍ
ﻭﻣ ـﻦ ﺭﺃﹶﻯ ﺍﻟﻨﻔﹾ ـﻲ ﺑِﻠﹶ ـﻦ ﻣﺆﺑ ـﺪﺍ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﻓﹶﺎﻟﹾﺎﺳﺘِﺪﻟﹶﺎﻝﹸ ﺑِﻬﺎ ﻋﻠﹶﻰ ﺍﻟﺮﺅﻳﺔِ ﻣِﻦ ﻭﺟﻪٍ ﺣﺴﻦٍ ﻟﹶﻄِﻴﻒٍ ،ﻭﻫﻮ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺇِﻧﻤﺎ ﺫﹶﻛﹶﺮﻫﺎ ﻓِﻲ ﺳِﻴﺎﻕِ ﺍﻟﺘﻤﺪﺡِ ،ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺪﺡ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺑِﺎﻟﺼﻔﹶﺎﺕِ ﺍﻟﺜﱡﺒﻮﺗِﻴﺔِ ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﻌﺪﻡ ﺍﻟﹾﻤﺤﺾ ﻓﹶﻠﹶﻴﺲ ﺑِﻜﹶﻤﺎﻝٍ ﻓﹶﻠﹶﺎ ﻳﻤﺪﺡ ﺑِﻪِ ،ﻭﺇِﻧﻤﺎ ﻳﻤﺪﺡ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟﻨﻔﹾﻲِ ﺇِﺫﹶﺍ ﺗﻀﻤﻦ ﺃﹶﻣﺮﺍ ﻭﺟﻮﺩِﻳﺎ ،ﻛﹶﻤﺪﺣِﻪِ ﺑِﻨﻔﹾﻲِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﻨﻮﻡِ ،ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﻘﹶﻴﻮﻣِﻴﺔِ ،ﻭﻧﻔﹾﻲِ ﺍﻟﹾﻤﻮﺕِ ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﺤﻴﺎﺓِ ،ﻭﻧﻔﹾﻲِ ﺍﻟﻠﱡﻐﻮﺏِ ﻭﺍﻟﹾﺈِﻋﻴﺎﺀِ ،ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﻘﹸﺪﺭﺓِ ،ﻭﻧﻔﹾﻲِ ﺍﻟﺸﺮِﻳﻚِ ﻭﺍﻟﺼﺎﺣِﺒﺔِ ﻭﺍﻟﹾﻮﻟﹶﺪِ ﻭﺍﻟﻈﱠﻬِﲑِ ،ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻛﹶﻤﺎﻝﹶ ﺭﺑﻮﺑِﻴﺘِﻪِ ﻭﺇِﻟﹶﻬِﻴﺘِﻪِ ﻭﻗﹶﻬﺮِﻩِ] ،ﻭﻧﻔﹾﻲِ ﺍﻟﹾﺄﹶﻛﹾﻞِ ﻭﺍﻟﺸﺮﺏِ ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻛﹶﻤﺎﻝﹶ ﺻﻤﺪﻳﺘﻪ ﻭﻏِﻨﺎﻩ ،ﻭﻧﻔﹾﻲِ ﺍﻟﺸﻔﹶﺎﻋﺔِ ﻋِﻨﺪﻩ ﺇِﻟﱠﺎ ﺑِﺈِﺫﹾﻧِﻪِ ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻛﹶﻤﺎﻝﹶ ﺗﻮﺣﺪِﻩِ ﻭﻏِﻨﺎﻩ ﻋﻦ ﺧﻠﹾﻘِﻪِ[ ) (١ﻭﻧﻔﹾﻲِ ﺍﻟﻈﱡﻠﹾﻢِ ،ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻛﹶﻤﺎﻝﹶ ﻋﺪﻟِﻪِ ﻭﻋِﻠﹾﻤِﻪِ ﻭﻏِﻨﺎﻩ ،ﻭﻧﻔﹾﻲِ ﺍﻟﻨﺴﻴﺎﻥِ ﻭﻋﺰﻭﺏِ ﺷﻲﺀٍ ﻋﻦ ﻋِﻠﹾﻤِﻪِ ،ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻛﹶﻤﺎﻝﹶ ﻋِﻠﹾﻤِﻪِ ﻭﺇِﺣﺎﻃﹶﺘِﻪِ ،ﻭﻧﻔﹾﻲِ ﺍﻟﹾﻤِﺜﹾﻞِ ،ﺍﻟﹾﻤﺘﻀﻤﻦِ ﻟِﻜﹶﻤﺎﻝِ ﺫﹶﺍﺗِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ. ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻢ ﻳﺘﻤﺪﺡ ﺑِﻌﺪﻡٍ ﻣﺤﺾٍ ﻟﹶﻢ ﻳﺘﻀﻤﻦ ﺃﹶﻣﺮﺍ ﺛﹸﺒﻮﺗِﻴﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻌﺪﻭﻡ ﻳﺸﺎﺭِﻙ ﺍﻟﹾﻤﻮﺻﻮﻑ ﻓِﻲ ﺫﹶﻟِﻚ ﺍﻟﹾﻌﺪﻡِ ،ﻭﻟﹶﺎ ﻳﻮﺻﻒ ﺍﻟﹾﻜﹶﺎﻣِﻞﹸ ﺑِﺄﹶﻣﺮٍ ﻳﺸﺘﺮِﻙ ﻫﻮ ﻭﺍﻟﹾﻤﻌﺪﻭﻡ ﻓِﻴﻪِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻌﻨﻰ :ﺃﹶﻧﻪ ﻳﺮﻯ ﻭﻟﹶﺎ ﻳﺪﺭﻙ ﻭﻟﹶﺎ ﻳﺤﺎﻁﹸ ﺑِﻪِ ،ﻓﹶﻘﹶﻮﻟﹸﻪ (٢) {ã•»|Áö/F{$# çmà2Í‘ô‰è? žw } :ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻛﹶﻤﺎﻝِ ﻋﻈﹶﻤﺘِﻪِ ،ﻭﺃﹶﻧﻪ ﺃﹶﻛﹾﺒﺮ ﻣِﻦ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﺃﹶﻧﻪ ﻟِﻜﹶﻤﺎﻝِ ﻋﻈﹶﻤﺘِﻪِ ﻟﹶﺎ ﻳﺪﺭﻙ ﺑِﺤﻴﺚﹸ ﻳﺤﺎﻁﹸ ﺑِﻪِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺈِﺩﺭﺍﻙ ﻫﻮ ﺍﻟﹾﺈِﺣﺎﻃﹶﺔﹸ ﺑِﺎﻟﺸﻲﺀِ ،ﻭﻫﻮ ﻗﹶﺪﺭ ﺯﺍﺋِﺪ ﻋﻠﹶﻰ ﺍﻟﺮﺅﻳﺔِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : &Hxx. tA$s% ÇÏÊÈ tbqä.u‘ô‰ßJs9 $¯RÎ) #Óy›qãB Ü=»ysô¹r
({
)(٣
tA$s% Èb$yèôJyfø9$# #uäÂt•s? $£Jn=sù
ﻓﹶﻠﹶﻢ ﻳﻨﻒِ ﻣﻮﺳﻰ ﺍﻟﺮﺅﻳﺔﹶ ،ﻭﺇِﻧﻤﺎ ﻧﻔﹶﻰ
ﺍﻟﹾﺈِﺩﺭﺍﻙ ،ﻓﹶﺎﻟﺮﺅﻳﺔﹸ ﻭﺍﻟﹾﺈِﺩﺭﺍﻙ ﻛﹸﻞﱞ ﻣِﻨﻬﻤﺎ ﻳﻮﺟﺪ ﻣﻊ ﺍﻟﹾﺂﺧﺮِ ﻭﺑِﺪﻭﻧِﻪِ ،ﻓﹶﺎﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﻳﺮﻯ ﻭﻟﹶﺎ ﻳﺪﺭﻙ ،ﻛﹶﻤﺎ ﻳﻌﻠﹶﻢ ﻭﻟﹶﺎ ﻳﺤﺎﻁﹸ ﺑِﻪِ ﻋِﻠﹾﻤﺎ ،ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻓﹶﻬِﻤﻪ ﺍﻟﺼﺤﺎﺑﺔﹸ ﻭﺍﻟﹾﺄﹶﺋِﻤﺔﹸ ﻣِﻦ ﺍﻟﹾﺂﻳﺔِ ،ﻛﹶﻤﺎ ) (1ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ .ﻥ . ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٠٣ ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀِ ﺍﻵﻳﺘﺎﻥ . ٦٢-٦١ ١٧٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺫﹸﻛِﺮﺕ ﺃﹶﻗﹾﻮﺍﻟﹸﻬﻢ ﻓِﻲ ﺗﻔﹾﺴِﲑِ ﺍﻟﹾﺂﻳﺔِ .ﺑﻞﹾ ﻫﺬِﻩِ ﺍﻟﺸﻤﺲ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺔﹸ ﻟﹶﺎ ﻳﺘﻤﻜﹶﻦ ﺭﺍﺋِﻴﻬﺎ ﻣِﻦ ﺇِﺩﺭﺍﻛِﻬﺎ ﻋﻠﹶﻰ ﻣﺎ ﻫِﻲ ﻋﻠﹶﻴﻪِ.
]ﺗﻮﺍﺗﺮ ﺃﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺮ ﺅﻳﺔِ[
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
ﻭﺃﹶﺻﺤﺎﺑِﻪِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﺍﻟﺪﺍﻟﱠﺔﹸ ﻋﻠﹶﻰ ﺍﻟﺮﺅﻳﺔِ ﻓﹶﻤﺘﻮﺍﺗِﺮﺓﹲ،
ﺭﻭﺍﻫﺎ ﺃﹶﺻﺤﺎﺏ ﺍﻟﺼﺤﺎﺡِ ﻭﺍﻟﹾﻤﺴﺎﻧِﻴﺪِ ﻭﺍﻟﺴﻨﻦِ .ﻓﹶﻤِﻨﻬﺎ :ﺣﺪِﻳﺚﹸ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ
t
} :ﺃﹶﻥﱠ ﻧﺎﺳﺎ
ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻫﻞﹾ ﻧﺮﻯ ﺭﺑﻨﺎ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻫﻞﹾ ﺗﻀﺎﺭﻭﻥﹶ ﻓِﻲ ﺭﺅﻳﺔِ ﺍﻟﹾﻘﹶﻤﺮِ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﹾﺒﺪﺭِ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻗﹶﺎﻝﹶ :ﻫﻞﹾ ﺗﻀﺎﺭﻭﻥﹶ ﻓِﻲ ﺍﻟﺸﻤﺲِ ﻟﹶﻴﺲ ﺩﻭﻧﻬﺎ ﺳﺤﺎﺏ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ،ﻗﹶﺎﻝﹶ ﻓﹶﺈِﻧﻜﹸﻢ ﺗﺮﻭﻧﻪ ﻛﹶﺬﹶﻟِﻚ ، {ﺍﻟﹾﺤﺪِﻳﺚﹶ ،ﺃﹶﺧﺮﺟﺎﻩ ﻓِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ (( ﺑِﻄﹸﻮﻟِﻪِ. ﻭﺣﺪِﻳﺚﹸ ﺃﹶﺑِﻲ ﺳﻌِﻴﺪٍ ﺍﻟﹾﺨﺪﺭِﻱ ﺃﹶﻳﻀﺎ ﻓِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ (( ﻧﻈِﲑﻩ .ﻭﺣﺪِﻳﺚﹸ ﺟﺮِﻳﺮِ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺒﺠﻠِﻲ ،ﻗﹶﺎﻝﹶ} :ﻛﹸﻨﺎ ﺟﻠﹸﻮﺳﺎ ﻣﻊ ﺍﻟﻨﺒِﻲ r ﻓﹶﻨﻈﹶﺮ ﺇِﻟﹶﻰ ﺍﻟﹾﻘﹶﻤﺮِ ﻟﹶﻴﻠﹶﺔﹶ ﺃﹶﺭﺑﻊ ﻋﺸﺮﺓﹶ ،ﻓﹶﻘﹶﺎﻝﹶ: ﺇِﻧﻜﹸﻢ ﺳﺘﺮﻭﻥﹶ ﺭﺑﻜﹸﻢ ﻋِﻴﺎﻧﺎ ،ﻛﹶﻤﺎ ﺗﺮﻭﻥﹶ ﻫﺬﹶﺍ ،ﻟﹶﺎ ﺗﻀﺎﻣﻮﻥﹶ ﻓِﻲ ﺭﺅﻳﺘِﻪِ{ ) ، (١ﺍﻟﹾﺤﺪِﻳﺚﹶ ﺃﹶﺧﺮﺟﺎﻩ ﻓِﻲ ))ﺍﻟﺼﺤِﻴﺤﻴﻦِ(( .ﻭﺣﺪِﻳﺚﹸ ﺻﻬﻴﺐٍ ﻣﻮﺳﻰ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
t
ﺍﻟﹾﻤﺘﻘﹶﺪﻡ ،ﺭﻭﺍﻩ ﻣﺴﻠِﻢ ﻭﻏﹶﻴﺮﻩ .ﻭﺣﺪِﻳﺚﹸ ﺃﹶﺑِﻲ
ﻗﹶﺎﻝﹶ} :ﺟﻨﺘﺎﻥِ ﻣِﻦ ﻓِﻀﺔٍ ،ﺁﻧِﻴﺘﻬﻤﺎ ﻭﻣﺎ ﻓِﻴﻬِﻤﺎ ،ﻭﺟﻨﺘﺎﻥِ ﻣِﻦ ﺫﹶﻫﺐٍ،
ﺁﻧِﻴﺘﻬﻤﺎ ﻭﻣﺎ ﻓِﻴﻬِﻤﺎ ،ﻭﻣﺎ ﺑﻴﻦ ﺍﻟﹾﻘﹶﻮﻡِ ﻭﺑﻴﻦ ﺃﹶﻥﹾ ﻳﺮﻭﺍ ﺭﺑﻬﻢ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ ﺇِﻟﱠﺎ ﺭِﺩﺍﺀُ ﺍﻟﹾﻜِﺒﺮِﻳﺎﺀِ ﻋﻠﹶﻰ ﻭﺟﻬِﻪِ ﻓِﻲ ﺟﻨﺔِ ﻋﺪﻥٍ{ ) ، (٢ﺃﹶﺧﺮﺟﺎﻩ ﻓِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ (( .ﻭﻣِﻦ ﺣﺪِﻳﺚِ ﻋﺪِﻱ ﺑﻦِ ﺣﺎﺗِﻢٍ } tﻭﻟﹶﻴﻠﹾﻘﹶﻴﻦ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪﻛﹸﻢ ﻳﻮﻡ ﻳﻠﹾﻘﹶﺎﻩ ،ﻭﻟﹶﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺣِﺠﺎﺏ ﻭﻟﹶﺎ ﺗﺮﺟﻤﺎﻥﹲ ﻳﺘﺮﺟِﻢ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٥٧٠ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٦٣٣ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﳉﻨﺔ )، (٢٥٥١ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٢٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٧٧ﺃﲪﺪ ). (٣٦٠/٤ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٥٩٧ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٨٠ﺃﲪﺪ ) ، (٤١٦/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٨٢٢ ١٧٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟﹶﻪ ،ﻓﹶﻠﹶﻴﻘﹸﻮﻟﹶﻦ :ﺃﹶﻟﹶﻢ ﺃﹶﺑﻌﺚﹾ ﺇِﻟﹶﻴﻚ ﺭﺳﻮﻟﹰﺎ ﻓﹶﻴﺒﻠﱢﻐﻚ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺑﻠﹶﻰ ﻳﺎ ﺭﺏ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻟﹶﻢ ﺃﹸﻋﻄِﻚ ﻣﺎﻟﹰﺎ ﻭﺃﹸﻓﹾﻀِﻞﹾ ﻋﻠﹶﻴﻚ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ ،ﺑﻠﹶﻰ ﻳﺎ ﺭﺏ .(١) {ﺃﹶﺧﺮﺟﻪ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻓِﻲ )) ﺻﺤِﻴﺤِﻪِ ((. ﻭﻗﹶﺪ ﺭﻭﻯ ﺃﹶﺣﺎﺩِﻳﺚﹶ ﺍﻟﺮﺅﻳﺔِ ﻧﺤﻮ ﺛﹶﻠﹶﺎﺛِﲔ ﺻﺤﺎﺑِﻴﺎ .ﻭﻣﻦ ﺃﹶﺣﺎﻁﹶ ﺑِﻬﺎ ﻣﻌﺮِﻓﹶﺔﹰ ﻳﻘﹾﻄﹶﻊ ﺑِﺄﹶﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﻗﹶﺎﻟﹶﻬﺎ ،ﻭﻟﹶﻮﻟﹶﺎ ﺃﹶﻧﻲ ﺍﻟﹾﺘﺰﻣﺖ ﺍﻟﹾﺎﺧﺘِﺼﺎﺭ ﻟﹶﺴﻘﹾﺖ ﻣﺎ ﻓِﻲ ﺍﻟﹾﺒﺎﺏِ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ. ﻭﻣﻦ ﺃﹶﺭﺍﺩ ﺍﻟﹾﻮﻗﹸﻮﻑ ﻋﻠﹶﻴﻬﺎ ﻓﹶﻠﹾﻴﻮﺍﻇِﺐ ﺳﻤﺎﻉ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﻨﺒﻮِﻳﺔِ ،ﻓﹶﺈِﻥﱠ ﻓِﻴﻬﺎ ﻣﻊ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﺮﺅﻳﺔِ ﺃﹶﻧﻪ ﻳﻜﹶﻠﱢﻢ ﻣﻦ ﺷﺎﺀَ ﺇِﺫﹶﺍ ﺷﺎﺀَ ،ﻭﺃﹶﻧﻪ ﻳﺄﹾﺗِﻲ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﺃﹶﻧﻪ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺎﻟﹶﻢِ ،ﻭﺃﹶﻧﻪ ﻳﻨﺎﺩِﻳﻬِﻢ ﺑِﺼﻮﺕٍ ﻳﺴﻤﻌﻪ ﻣﻦ ﺑﻌﺪ ﻛﹶﻤﺎ ﻳﺴﻤﻌﻪ ﻣﻦ ﻗﹶﺮﺏ ،ﻭﺃﹶﻧﻪ ﻳﺘﺠﻠﱠﻰ ﻟِﻌِﺒﺎﺩِﻩِ ،ﻭﺃﹶﻧﻪ ﻳﻀﺤﻚ، ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﱠﺘِﻲ ﺳﻤﺎﻋﻬﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺍﻟﺼﻮﺍﻋِﻖِ.
]ﺃﹸﺻﻮﻝﹸ ﺍﻟﺪﻳﻦِ ﻟﹶﺎ ﺗﻌﻠﹶﻢ ﺇِﻟﱠﺎ ﻣِﻦ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻭﺳﻨﺔِ ﺭﺳﻮﻟِﻪِ[
ﻭﻛﹶﻴﻒ ﺗﻌﻠﹶﻢ ﺃﹸﺻﻮﻝﹸ ﺩِﻳﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻣِﻦ ﻏﹶﻴﺮِ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻭﺳﻨﺔِ ﺭﺳﻮﻟِﻪِ ؟ ﻭﻛﹶﻴﻒ ﻳﻔﹶﺴﺮ ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪِ ﺑِﻐﻴﺮِ ﻣﺎ ﻓﹶﺴﺮﻩ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ r ﻭﺃﹶﺻﺤﺎﺏ ﺭﺳﻮﻟِﻪِ ،ﺍﻟﱠﺬِﻳﻦ ﻧﺰﻝﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺑِﻠﹸﻐﺘِﻬِﻢ ؟ ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ } rﻣﻦ ﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺑِﺮﺃﹾﻳِﻪِ ﻓﹶﻠﹾﻴﺘﺒﻮﺃﹾ ﻣﻘﹾﻌﺪﻩ ﻣِﻦ ﺍﻟﻨﺎﺭِ{ ) .(٢ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ} :ﻣﻦ ﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺑِﻐﻴﺮِ ﻋِﻠﹾﻢٍ ﻓﹶﻠﹾﻴﺘﺒﻮﺃﹾ ﻣﻘﹾﻌﺪﻩ ﻣِﻦ ﺍﻟﻨﺎﺭِ{ ) .(٣ﻭﺳﺌِﻞﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖ
t
ﻋﻦ ﻗﹶﻮﻟِﻪِ
ﺗﻌﺎﻟﹶﻰ .(٤) {ÇÌÊÈ $|/r&ur ZpygÅ3»sùur } :ﻣﺎ ﺍﻟﹾﺄﹶﺏ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻱ ﺳﻤﺎﺀٍ ﺗﻈِﻠﱡﻨِﻲ ،ﻭﺃﹶﻱ ﺃﹶﺭﺽٍ ﺗﻘِﻠﱡﻨِﻲ، ﺇِﺫﹶﺍ ﻗﹸﻠﹾﺖ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻣﺎ ﻟﹶﺎ ﺃﹶﻋﻠﹶﻢ ؟ ﻭﻟﹶﻴﺲ ﺗﺸﺒِﻴﻪ ﺭﺅﻳﺔِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺑِﺮﺅﻳﺔِ ﺍﻟﺸﻤﺲِ ﻭﺍﻟﹾﻘﹶﻤﺮِ ﺗﺸﺒِﻴﻬﺎ ﻟِﻠﱠﻪِ ،ﺑﻞﹾ ﻫﻮ ﺗﺸﺒِﻴﻪ ﺍﻟﺮﺅﻳﺔِ ﺑِﺎﻟﺮﺅﻳﺔِ ،ﻟﹶﺎ ﺗﺸﺒِﻴﻪ ﺍﻟﹾﻤﺮﺋِﻲ ﺑِﺎﻟﹾﻤﺮﺋِﻲ ،ﻭﻟﹶﻜِﻦ ﻓِﻴﻪِ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﻋﻠﹸﻮ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ .ﻭﺇِﻟﱠﺎ ﻓﹶﻬﻞﹾ ﺗﻌﻘﹶﻞﹸ ﺭﺅﻳﺔﹲ ﺑِﻠﹶﺎ ﻣﻘﹶﺎﺑﻠﹶﺔٍ ؟ ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﻳﺮﻯ ﻟﹶﺎ ﻓِﻲ ﺟِﻬﺔٍ ،ﻓﹶﻠﹾﻴﺮﺍﺟِﻊ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٠٠ﻣﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ) ، (١٠١٦ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ ) ، (٢٥٥٣ﺃﲪﺪ ). (٢٥٦/٤ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٢٩٥١ﺃﲪﺪ ). (٢٣٣/١ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٢٩٥٠ﺃﲪﺪ ). (٢٣٣/١ ) (4ﺳﻮﺭﺓ ﻋﺒﺲ ﺁﻳﺔ . ٣١ ١٧٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻘﹾﻠﹶﻪ !! ﻓﹶﺈِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻜﹶﺎﺑِﺮﺍ ﻟِﻌﻘﹾﻠِﻪِ ﺃﻭ ﻓِﻲ ) (١ﻋﻘﹾﻠِﻪِ ﺷﻲﺀٌ ،ﻭﺇِﻟﱠﺎ ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺎﻝﹶ ﻳﺮﻯ ﻟﹶﺎ ﺃﹶﻣﺎﻡ ﺍﻟﺮﺍﺋِﻲ ﻭﻟﹶﺎ ﺧﻠﹾﻔﹶﻪ ﻭﻟﹶﺎ ﻋﻦ ﻳﻤِﻴﻨِﻪِ ﻭﻟﹶﺎ ﻋﻦ ﻳﺴﺎﺭِﻩِ ﻭﻟﹶﺎ ﻓﹶﻮﻗﹶﻪ ﻭﻟﹶﺎ ﺗﺤﺘﻪ ،ﺭﺩ ﻋﻠﹶﻴﻪِ ﻛﹸﻞﱡ ﻣﻦ ﺳﻤِﻌﻪ ﺑِﻔِﻄﹾﺮﺗِﻪِ ﺍﻟﺴﻠِﻴﻤﺔِ.
]ﻋﺠﺰ ﺍﻟﹾﺄﹶﺑﺼﺎﺭِ ﻋﻦ ﺭﺅﻳﺘِﻪِ ﺳﺒﺤﺎﻧﻪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ[
ﻭﻟِﻬﺬﹶﺍ ﺃﹶﻟﹾﺰﻡ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻣﻦ ﻧﻔﹶﻰ ﺍﻟﹾﻌﻠﹸﻮ ﺑِﺎﻟﺬﱠﺍﺕِ ﺑِﻨﻔﹾﻲِ ﺍﻟﺮﺅﻳﺔِ ،ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻛﹶﻴﻒ ﺗﻌﻘﹶﻞﹸ ﺭﺅﻳﺔﹲ ﺑِﻐﻴﺮِ ﺟِﻬﺔٍ. ﻭﺇِﻧﻤﺎ ﻟﹶﻢ ﻧﺮﻩ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻟِﻌﺠﺰِ ﺃﹶﺑﺼﺎﺭِﻧﺎ ،ﻟﹶﺎ ﻟِﺎﻣﺘِﻨﺎﻉِ ﺍﻟﺮﺅﻳﺔِ ،ﻓﹶﻬﺬِﻩِ ﺍﻟﺸﻤﺲ ﺇِﺫﹶﺍ ﺣﺪﻕ ﺍﻟﺮﺍﺋِﻲ ﺍﻟﹾﺒﺼﺮ ﻓِﻲ ﺷﻌﺎﻋِﻬﺎ ﺿ ﻌﻒ ﻋﻦ ﺭﺅﻳﺘِﻬﺎ ،ﻟﹶﺎ ﻟِﺎﻣﺘِﻨﺎﻉٍ ﻓِﻲ ﺫﹶﺍﺕِ ﺍﻟﹾﻤﺮﺋِﻲ ،ﺑﻞﹾ ﻟِﻌﺠﺰِ ﺍﻟﺮﺍﺋِﻲ ،ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﺪﺍﺭِ ﺍﻟﹾﺂﺧِﺮﺓِ ﺃﹶﻛﹾﻤﻞﹶ ﺍﻟﻠﱠﻪ ﻗﹸﻮﻯ ﺍﻟﹾﺂﺩﻣِﻴﲔ ﺣﺘﻰ ﺃﹶﻃﹶﺎﻗﹸﻮﺍ ﺭﺅﻳﺘﻪ .ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻤﺎ ﺗﺠﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻟِﻠﹾﺠﺒﻞِ ،ﺧﺮ ﻣﻮﺳﻰ ﺻﻌِﻘﹰﺎ ﻓﹶﻠﹶﻤﺎ ﺃﹶﻓﹶﺎﻕ ﻗﹶﺎﻝﹶ ﺳﺒﺤﺎﻧﻚ ﺗﺒﺖ ﺇِﻟﹶﻴﻚ ﻭﺃﹶﻧﺎ ﺃﹶﻭﻝﹸ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ ،١٤٣ﺑِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﺮﺍﻙ ﺣﻲ ﺇِﻟﱠﺎ ﻣﺎﺕ ،ﻭﻟﹶﺎ ﻳﺎﺑِﺲ ﺇِﻟﱠﺎ ﺗﺪﻫﺪﻩ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺒﺸﺮ ﻳﻌﺠِﺰﻭﻥﹶ ﻋﻦ ﺭﺅﻳﺔِ ﺍﻟﹾﻤﻠﹶﻚِ ﻓِﻲ ﺻﻮﺭﺗِﻪِ ،ﺇِﻟﱠﺎ ﻣﻦ ﺃﹶﻳﺪﻩ ﺍﻟﻠﱠﻪ ﻛﹶﻤﺎ ﺃﹶﻳﺪ ﻧﺒِﻴﻨﺎ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : zÓÅÓà)©9 %Z3n=tB $uZø9t“Rr& öqs9ur ( Ô7n=tB Ïmø‹n=tã tAÌ“Ré& Iwöqs9
(#qä9$s%ur
.(٢) {â•öDF{$#ﻗﹶﺎﻝﹶ ﻏﹶﻴﺮ ﻭﺍﺣِﺪٍ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ :ﻟﹶﺎ
ﻳﻄِﻴﻘﹸﻮﻥﹶ ﺃﹶﻥﹾ ﻳﺮﻭﺍ ﺍﻟﹾﻤﻠﹶﻚ ﻓِﻲ ﺻﻮﺭﺗِﻪِ ،ﻓﹶﻠﹶﻮ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋﻠﹶﻴﻬِﻢ ﻣﻠﹶﻜﹰﺎ ﻟﹶﺠﻌﻠﹾﻨﺎﻩ ﻓِﻲ ﺻﻮﺭﺓِ ﺑِﺸﺮٍ ،ﻭﺣِﻴﻨﺌِﺬٍ ﻳﺸﺘﺒِﻪ ﻋﻠﹶﻴﻬِﻢ :ﻫﻞﹾ ﻫﻮ ﺑﺸﺮ ﺃﹶﻭ ﻣﻠﹶﻚ ؟ ﻭﻣِﻦ ﺗﻤﺎﻡِ ﻧِﻌﻤﺔِ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻨﺎ ﺃﹶﻥﹾ ﺑﻌﺚﹶ ﻓِﻴﻨﺎ ﺭﺳﻮﻟﹰﺎ ﻣِﻨﺎ. ﻭﻣﺎ ﺃﹶﻟﹾﺰﻣﻬﻢ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﻟﹾﺰﺍﻡ ﺇِﻟﱠﺎ ﻟﹶﻤﺎ ﻭﺍﻓﹶﻘﹸﻮﻫﻢ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﺩﺍﺧِﻞﹶ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻭﻟﹶﺎ ﺧﺎﺭِﺟﻪ. ﻟﹶﻜِﻦ ﻗﹶﻮﻝﹶ ﻣﻦ ﺃﹶﺛﹾﺒﺖ ﻣﻮﺟﻮﺩﺍ ﻳﺮﻯ ﻟﹶﺎ ﻓِﻲ ﺟِﻬﺔٍ ،ﺃﹶﻗﹾﺮﺏ ﺇِﻟﹶﻰ ﺍﻟﹾﻌﻘﹾﻞِ ﻣِﻦ ﻗﹶﻮﻝِ ﻣﻦ ﺃﹶﺛﹾﺒﺖ ﻣﻮﺟﻮﺩﺍ ﻗﹶﺎﺋِﻤﺎ ﺑِﻨﻔﹾﺴِﻪِ ﻟﹶﺎ ﻳﺮﻯ ﻭﻟﹶﺎ ﻓِﻲ ﺟِﻬﺔٍ. ﻭﻳﻘﹶﺎﻝﹸ ﻟِﻤﻦ ﻗﹶﺎﻝﹶ ﺑِﻨﻔﹾﻲِ ﺍﻟﺮﺅﻳﺔِ ﻟِﺎﻧﺘِﻔﹶﺎﺀِ ﻟﹶﺎﺯِﻣِﻬﺎ ﻭﻫﻮ ﺍﻟﹾﺠِﻬﺔﹸ :ﺃﹶﺗﺮِﻳﺪ ﺑِﺎﻟﹾﺠِﻬﺔِ ﺃﹶﻣﺮﺍ ﻭﺟﻮﺩِﻳﺎ ﺃﹶﻭ ﺃﹶﻣﺮﺍ ﻋﺪﻣِﻴﺎ ؟ ﻓﹶﺈِﻥﹾ ﺃﹶﺭﺍﺩ ﺑِﻬﺎ ﺃﹶﻣﺮﺍ ﻭﺟﻮﺩِﻳﺎ ﻛﹶﺎﻥﹶ ﺍﻟﺘﻘﹾﺪِﻳﺮ :ﻛﹸﻞﱡ ﻣﺎ ﻟﹶﻴﺲ ﻓِﻲ ﺷﻲﺀٍ ﻣﻮﺟﻮﺩ ﻟﹶﺎ ) (1ﰲ ﺍﻷﺻﻞ ) :ﻟﻌﻘﻠﻬﺎ ﻭﰲ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٨ ١٧٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺮﻯ ،ﻭﻫﺬِﻩِ ﺍﻟﹾﻤﻘﹶﺪﻣﺔﹸ ﻣﻤﻨﻮﻋﺔﹲ ،ﻭﻟﹶﺎ ﺩﻟِﻴﻞﹶ ﻋﻠﹶﻰ ﺇِﺛﹾﺒﺎﺗِﻬﺎ ،ﺑﻞﹾ ﻫِﻲ ﺑﺎﻃِﻠﹶﺔﹲ ،ﻓﹶﺈِﻥﱠ ﺳﻄﹾﺢ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻳﻤﻜِﻦ ﺃﹶﻥﹾ ﻳﺮﻯ ،ﻭﻟﹶﻴﺲ ﺍﻟﹾﻌﺎﻟﹶﻢ ﻓِﻲ ﻋﺎﻟﹶﻢٍ ﺁﺧﺮ .ﻭﺇِﻥﹾ ﺃﹶﺭﺩﺕ ﺑِﺎﻟﹾﺠِﻬﺔِ ﺃﹶﻣﺮﺍ ﻋﺪﻣِﻴﺎ ،ﻓﹶﺎﻟﹾﻤﻘﹾﺪِﻣﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﻣﻤﻨﻮﻋﺔﹲ ،ﻓﹶﻠﹶﺎ ﻧﺴﻠﱢﻢ ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﻓِﻲ ﺟِﻬﺔٍ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺎﻋﺘِﺒﺎﺭِ. ﻭﻛﹶﻴﻒ ﻳﺘﻜﹶﻠﱠﻢ ﻓِﻲ ﺃﹸﺻﻮﻝِ ﺍﻟﺪﻳﻦِ ﻣﻦ ﻟﹶﺎ ﻳﺘﻠﹶﻘﱠﺎﻩ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﺇِﻧﻤﺎ ﻳﺘﻠﹶﻘﱠﺎﻩ ﻣِﻦ ﻗﹶﻮﻝِ ﻓﹸﻠﹶﺎﻥٍ ؟! ﻭﺇِﺫﹶﺍ ﺯﻋﻢ ﺃﹶﻧﻪ ﻳﺄﹾﺧﺬﹸﻩ ﻣِﻦ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻟﹶﺎ ﻳﺘﻠﹶﻘﱠﻰ ﺗﻔﹾﺴِﲑ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺃﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺮﺳﻮﻝِ ،ﻭﻟﹶﺎ ﻳﻨﻈﹸﺮ ﻓِﻴﻬﺎ ،ﻭﻟﹶﺎ ﻓِﻴﻤﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﺼﺤﺎﺑﺔﹸ ﻭﺍﻟﺘﺎﺑِﻌﻮﻥﹶ ﻟﹶﻬﻢ ﺑِﺈِﺣﺴﺎﻥٍ ،ﺍﻟﹾﻤﻨﻘﹸﻮﻝِ ﺇِﻟﹶﻴﻨﺎ ﻋﻦِ ﺍﻟﺜﱢﻘﹶﺎﺕِ ﺍﻟﻨﻘﹶﻠﹶﺔِ ،ﺍﻟﱠﺬِﻳﻦ ﺗﺨﻴﺮﻫﻢ ﺍﻟﻨﻘﱠﺎﺩ ،ﻓﹶﺈِﻧﻬﻢ ﻟﹶﻢ ﻳﻨﻘﹸﻠﹸﻮﺍ ﻧﻈﹾﻢ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺣﺪﻩ ،ﺑﻞﹾ ﻧﻘﹶﻠﹸﻮﺍ ﻧﻈﹾﻤﻪ ﻭﻣﻌﻨﺎﻩ ،ﻭﻟﹶﺎ ﻛﹶﺎﻧﻮﺍ ﻳﺘﻌﻠﱠﻤﻮﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻤﺎ ﻳﺘﻌﻠﱠﻢ ﺍﻟﺼﺒﻴﺎﻥﹸ ،ﺑﻞﹾ ﻳﺘﻌﻠﱠﻤﻮﻧﻪ ﺑِﻤﻌﺎﻧِﻴﻪِ .ﻭﻣﻦ ﻟﹶﺎ ﻳﺴﻠﹸﻚ ﺳﺒِﻴﻠﹶﻬﻢ ﻓﹶﺈِﻧﻤﺎ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﺮﺃﹾﻳِﻪِ ،ﻭﻣﻦ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﺮﺃﹾﻳِﻪِ ﻭﻣﺎ ﻳﻈﹸﻨﻪ ﺩِﻳﻦ ﺍﻟﻠﱠﻪِ ﻭﻟﹶﻢ ﻳﺘﻠﹶﻖ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻓﹶﻬﻮ ﻣﺄﹾﺛﹸﻮﻡ ﻭﺇِﻥﹾ ﺃﹶﺻﺎﺏ ،ﻭﻣﻦ ﺃﹶﺧﺬﹶ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻓﹶﻬﻮ ﻣﺄﹾﺟﻮﺭ ﻭﺇِﻥﹾ ﺃﹶﺧﻄﹶﺄﹶ ،ﻟﹶﻜِﻦ ﺇِﻥﹾ ﺃﹶﺻﺎﺏ ﻳﻀﺎﻋﻒ ﺃﹶﺟﺮﻩ. ﻭﻗﹶﻮﻟﹸﻪ ) :ﻭﺍﻟﺮﺅﻳﺔﹸ ﺣﻖ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ( ﺗﺨﺼِﻴﺺ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺑِﺎﻟﺬﱢﻛﹾﺮِ ،ﻳﻔﹾﻬﻢ ﻣِﻨﻪ ﻧﻔﹾﻲ ﺍﻟﺮﺅﻳﺔِ ﻋﻦ ﻏﹶﻴﺮِﻫِﻢ .ﻭﻟﹶﺎ ﺷﻚ ﻓِﻲ ﺭﺅﻳﺔِ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﻟِﺮﺑﻬِﻢ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻳﺮﻭﻧﻪ ﻓِﻲ ﺍﻟﹾﻤﺤﺸﺮِ ﻗﹶﺒﻞﹶ ﺩﺧﻮﻟِﻬِﻢ ﺍﻟﹾﺠﻨﺔﹶ ،ﻛﹶﻤﺎ ﺛﹶﺒﺖ ﺫﹶﻟِﻚ ﻓِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ (( ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ .rﻭﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ÖN»n=y™ ¼çmtRöqs)ù=tƒ tPöqtƒ öNßgçG¨ŠÏtrB
.(١) {4ﻭﺍﺧﺘﻠِﻒ ﻓِﻲ ﺭﺅﻳﺔِ ﺃﹶﻫﻞِ ﺍﻟﹾﻤﺤﺸﺮِ ﻋﻠﹶﻰ ﺛﹶﻠﹶﺎﺛﹶﺔِ
ﺃﹶﻗﹾﻮﺍﻝٍ: ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺮﺍﻩ ﺇِﻟﱠﺎ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ. ﺍﻟﺜﱠﺎﻧِﻲ :ﻳﺮﺍﻩ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻤﻮﻗِﻒِ ،ﻣﺆﻣِﻨﻬﻢ ﻭﻛﹶﺎﻓِﺮﻫﻢ ،ﺛﹸﻢ ﻳﺤﺘﺠِﺐ ﻋﻦِ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﻭﻟﹶﺎ ﻳﺮﻭﻧﻪ ﺑﻌﺪ ﺫﹶﻟِﻚ. ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﻳﺮﺍﻩ ﻣﻊ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﺩﻭﻥﹶ ﺑﻘِﻴﺔِ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ .ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺨِﻠﹶﺎﻑ ﻓِﻲ ﺗﻜﹾﻠِﻴﻤِﻪِ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﻤﻮﻗِﻒِ. ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺁﻳﺔ . ٤٤ ١٧٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺍﻟِﺎﺗﻔﹶﺎﻕ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺮﻯ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﺣﺪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺑِﻌﻴﻨﻴﻪِ[ ﻭﺍﺗﻔﹶﻘﹶﺖِ ﺍﻟﹾﺄﹸﻣﺔﹸ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺮﺍﻩ ﺃﹶﺣﺪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺑِﻌﻴﻨِﻪِ ،ﻭﻟﹶﻢ ﻳﺘﻨﺎﺯﻋﻮﺍ ﻓِﻲ ﺫﹶﻟِﻚ ﺇِﻟﱠﺎ ﻓِﻲ ﻧﺒِﻴﻨﺎ
r
ﺧﺎﺻﺔﹰ :ﻣِﻨﻬﻢ ﻣﻦ ﻧﻔﹶﻰ ﺭﺅﻳﺘﻪ ﺑِﺎﻟﹾﻌﻴﻦِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﺃﹶﺛﹾﺒﺘﻬﺎ ﻟﹶﻪ .r ﻭﺣﻜﹶﻰ ﺍﻟﹾﻘﹶﺎﺿِﻲ
ﻋِﻴﺎﺽ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ " ﺍﻟﺸﻔﹶﺎ " ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﺼﺤﺎﺑﺔِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻓِﻲ ﺭﺅﻳﺘِﻪِ ﻭﺇِﻧﻜﹶﺎﺭ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ
r
r
ﺭﺃﹶﻯ ﺭﺑﻪ ﺑِﻌﻴﻦِ ﺭﺃﹾﺳِﻪِ ،ﻭﺃﹶﻧﻬﺎ ﻗﹶﺎﻟﹶﺖ ﻟِﻤﺴﺮﻭﻕٍ
ﺣِﲔ ﺳﺄﹶﻟﹶﻬﺎ :ﻫﻞﹾ ﺭﺃﹶﻯ ﻣﺤﻤﺪ ﺭﺑﻪ ؟ ﻓﹶﻘﹶﺎﻟﹶﺖ :ﻟﹶﻘﹶﺪ ﻗﹶﻒ ﺷِﻌﺮِﻱ ﻣِﻤﺎ ﻗﹸﻠﹾﺖ ،ﺛﹸﻢ ﻗﹶﺎﻟﹶﺖ :ﻣﻦ ﺣﺪﺛﹶﻚ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺃﹶﻯ ﺭﺑﻪ ﻓﹶﻘﹶﺪ ﻛﹶﺬﹶﺏ .ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﻭﻗﹶﺎﻝﹶ ﺟﻤﺎﻋﺔﹲ ﺑِﻘﹶﻮﻝِ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﻫﻮ ﺍﻟﹾﻤﺸﻬﻮﺭ ﻋﻦِ ﺍﺑﻦِ ﻣﺴﻌﻮﺩٍ ﻭﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﻭﺍﺧﺘﻠِﻒ ﻋﻨﻪ ،ﻭﻗﹶﺎﻝﹶ ﺑِﺈِﻧﻜﹶﺎﺭِ ﻫﺬﹶﺍ ﻭﺍﻣﺘِﻨﺎﻉِ ﺭﺅﻳﺘِﻪِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺟﻤﺎﻋﺔﹲ ﻣِﻦ ﺍﻟﹾﻤﺤﺪﺛِﲔ ﻭﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀِ ﻭﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ .ﻭﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﺃﹶﻧﻪ r ﺭﺃﹶﻯ ﺭﺑﻪ ﺑِﻌﻴﻨِﻪِ ،ﻭﺭﻭﻯ ﻋﻄﹶﺎﺀٌ ﻋﻨﻪ :ﺃﹶﻧﻪ ﺭﺁﻩ ﺑِﻘﹶﻠﹾﺒِﻪِ .ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺃﹶﻗﹾﻮﺍﻟﹰﺎ ﻭﻓﹶﻮﺍﺋِﺪ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ: ﻭﺃﹶﻣﺎ ﻭﺟﻮﺑﻪ ﻟِﻨﺒِﻴﻨﺎ rﻭﺍﻟﹾﻘﹶﻮﻝﹸ ﺑِﺄﹶﻧﻪ ﺭﺁﻩ ﺑِﻌﻴﻨِﻪِ ﻓﹶﻠﹶﻴﺲ ﻓِﻴﻪِ ﻗﹶﺎﻃِﻊ ﻭﻟﹶﺎ ﻧﺺ ،ﻭﺍﻟﹾﻤﻌﻮﻝﹸ ﻓِﻴﻪِ ﻋﻠﹶﻰ ﺁﻳﺔِ ﺍﻟﻨﺠﻢِ ،ﻭﺍﻟﺘﻨﺎﺯﻉ ﻓِﻴﻬﺎ ﻣﺄﹾﺛﹸﻮﺭ ،ﻭﺍﻟﹾﺎﺣﺘِﻤﺎﻝﹸ ﻟﹶﻬﺎ ﻣﻤﻜِﻦ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹸ ﺍﻟﱠﺬِﻱ ﻗﹶﺎﻟﹶﻪ ﺍﻟﹾﻘﹶﺎﺿِﻲ ﻋِﻴﺎﺽ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﹾﺤﻖ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺮﺅﻳﺔﹶ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻣﻤﻜِﻨﺔﹲ ،ﺇِﺫﹾ ﻟﹶﻮ ﻟﹶﻢ ﺗﻜﹸﻦ ﻣﻤﻜِﻨﺔﹰ ،ﻟﹶﻤﺎ ﺳﺄﹶﻟﹶﻬﺎ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻟﹶﻜِﻦ ﻟﹶﻢ ﻳﺮِﺩ ﻧﺺ ﺑِﺄﹶﻧﻪ r ﺭﺃﹶﻯ ﺭﺑﻪ ﺑِﻌﻴﻦِ ﺭﺃﹾﺳِﻪِ ،ﺑﻞﹾ ﻭﺭﺩ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻧﻔﹾﻲِ ﺍﻟﺮﺅﻳﺔِ ،ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠِﻢ ﻓِﻲ )) ﺻﺤِﻴﺤِﻪِ (( ،ﻋﻦ ﺃﹶﺑِﻲ ﺫﹶﺭ
t
ﻗﹶﺎﻝﹶ :ﺳﺄﹶﻟﹾﺖ ﺭﺳﻮﻝﹶ
ﺍﻟﻠﱠﻪِ rﻫﻞﹾ ﺭﺃﹶﻳﺖ ﺭﺑﻚ ؟ ﻓﹶﻘﹶﺎﻝﹶ} :ﻧﻮﺭ ﺃﹶﻧﻰ ﺃﹶﺭﺍﻩ .(١) {ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ} :ﺭﺃﹶﻳﺖ ﻧﻮﺭﺍ{ ).(٢ ﻭﻗﹶﺪ ﺭﻭﻯ ﻣﺴﻠِﻢ ﺃﹶﻳﻀﺎ ﻋﻦ ﺃﹶﺑِﻲ ﻣﻮﺳﻰ ﺍﻟﹾﺄﹶﺷﻌﺮِﻱ t ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻡ ﻓِﻴﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺑِﺨﻤﺲِ ﻛﹶﻠِﻤﺎﺕٍ ،ﻓﹶﻘﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻨﺎﻡ ﻭﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﻟﹶﻪ ﺃﹶﻥﹾ ﻳﻨﺎﻡ ،ﻳﺨﻔِﺾ ﺍﻟﹾﻘِﺴﻂﹶ ﻭﻳﺮﻓﹶﻌﻪ ،ﻳﺮﻓﹶﻊ ﺇِﻟﹶﻴﻪِ ﻋﻤﻞﹸ ﺍﻟﻠﱠﻴﻞِ ﻗﹶﺒﻞﹶ ﻋﻤﻞِ ﺍﻟﻨﻬﺎﺭِ ،ﻭﻋﻤﻞﹸ ﺍﻟﻨﻬﺎﺭِ ﻗﹶﺒﻞﹶ ﻋﻤﻞِ ﺍﻟﻠﱠﻴﻞِ ،ﺣِﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ) ،ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ: ) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧٨ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٢٨٢ﺃﲪﺪ ). (١٧٥/٥ ) (2ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧٨ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٢٨٢ﺃﲪﺪ ). (١٧٥/٥ ١٧٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻨﺎﺭ ،( ﻟﹶﻮ ﻛﹶﺸﻔﹶﻪ ﻟﹶﺄﹶﺣﺮﻗﹶﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬِﻪِ ﻣﺎ ﺍﻧﺘﻬﻰ ﺇِﻟﹶﻴﻪِ ﺑﺼﺮﻩ ﻣِﻦ ﺧﻠﹾﻘِﻪِ{ ) .(١ﻓﹶﻴﻜﹸﻮﻥﹸ - ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ - ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ ﻟِﺄﹶﺑِﻲ ﺫﹶﺭ} ﺭﺃﹶﻳﺖ ﻧﻮﺭﺍ{ ) : (٢ﺃﹶﻧﻪ ﺭﺃﹶﻯ ﺍﻟﹾﺤِﺠﺎﺏ ،ﻭﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ " }ﻧﻮﺭ ﺃﹶﻧﻰ ﺃﹶﺭﺍﻩ : (٣) {ﺍﻟﻨﻮﺭ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺍﻟﹾﺤِﺠﺎﺏ ﻳﻤﻨﻊ ﻣِﻦ ﺭﺅﻳﺘِﻪِ ،ﻓﹶﺄﹶﻧﻰ ﺃﹶﺭﺍﻩ ؟ ﺃﹶﻱ ﻓﹶﻜﹶﻴﻒ ﺃﹶﺭﺍﻩ ﻭﺍﻟﻨﻮﺭ ﺣِﺠﺎﺏ ﺑﻴﻨِﻲ ﻭﺑﻴﻨﻪ ﻳﻤﻨﻌﻨِﻲ ﻣِﻦ ﺭﺅﻳﺘِﻪِ ؟ ﻓﹶﻬﺬﹶﺍ ﺻﺮِﻳﺢ ﻓِﻲ ﻧﻔﹾﻲِ ﺍﻟﺮﺅﻳﺔِ. ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ. ﻭﺣﻜﹶﻰ ﻋﺜﹾﻤﺎﻥﹸ ﺑﻦ ﺳﻌِﻴﺪٍ ﺍﻟﺪﺍﺭِﻣِﻲ ﺍﺗﻔﹶﺎﻕ ﺍﻟﺼﺤﺎﺑﺔِ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﻭﻧﺤﺎ ﺫﻛﺮ ﻣﺼﺤﺢ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻥ ﰲ ﺍﻷﺻﻞ " ﻭﳓﻦ" ﻭﺍﺳﺘﻈﻬﺮ ﺃﻥ ﺗﻜﻮﻥ " ﻭﳓﺎ"،.ﺍﻧﺎ ﺃﺭﺍﻩ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﳏﻴﺺ ﻋﻦ ﺇﺛﺒﺎﺗﻪ .ﺇِﻟﹶﻰ ﺗﻘﹾﺮِﻳﺮِ ﺭﺅﻳﺘِﻪِ ﻟِﺠِﺒﺮِﻳﻞﹶ ﺃﹶﺣﻮﺝ ﻣِﻨﺎ ﺇِﻟﹶﻰ ﺗﻘﹾﺮِﻳﺮِ ﺭﺅﻳﺘِﻪِ ﻟِﺮﺑﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﺭﺅﻳﺔﹸ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻋﻈﹶﻢ ﻭﺃﹶﻋﻠﹶﻰ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺒﻮﺓﹶ ﻟﹶﺎ ﻳﺘﻮﻗﱠﻒ ﺛﹸﺒﻮﺗﻬﺎ ﻋﻠﹶﻴﻬﺎ ﺃﹶﻟﹾﺒﺘﺔﹶ. ﻭﻗﹶﻮﻟﹸﻪ " :ﺑِﻐﻴﺮِ ﺇِﺣﺎﻃﹶﺔٍ ﻭﻟﹶﺎ ﻛﹶﻴﻔِﻴﺔٍ " ﻫﺬﹶﺍ ﻟِﻜﹶﻤﺎﻝِ ﻋﻈﹶﻤﺘِﻪِ ﻭﺑﻬﺎﺋِﻪِ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ،ﻟﹶﺎ ﺗﺪﺭِﻛﹸﻪ ﺍﻟﹾﺄﹶﺑﺼﺎﺭ ﻭﻟﹶﺎ ﺗﺤِﻴﻂﹸ ﺑِﻪِ ،ﻛﹶﻤﺎ ﻳﻌﻠﹶﻢ ﻭﻟﹶﺎ ﻳﺤﺎﻁﹸ ﺑِﻪِ ﻋِﻠﹾﻤﺎ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : .(٤) {ã•»|Áö/F{$#ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ{ÇÊÊÉÈ $VJù=Ïã ¾ÏmÎ/ šcqäÜ‹Ïtä† Ÿwur } :
çmà2Í‘ô‰è? žw
)(٥
]ﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺗﺤﺮِﻳﻒ ﻟِﻜﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ[
ﻭﻗﹶﻮﻟﹸﻪ " :ﻭﺗﻔﹾﺴِﲑﻩ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺭﺍﺩ ﺍﻟﻠﱠﻪ ﻭﻋﻠِﻤﻪ " ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ " :ﻟﹶﺎ ﻧﺪﺧﻞﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﻣﺘﺄﹶﻭﻟِﲔ ﺑِﺂﺭﺍﺋِﻨﺎ ﻭﻟﹶﺎ ﻣﺘﻮﻫﻤِﲔ ﺑِﺄﹶﻫﻮﺍﺋِﻨﺎ " ﺃﹶﻱ ﻛﹶﻤﺎ ﻓﹶﻌﻠﹶﺖِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﺑِﻨﺼﻮﺹِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻓِﻲ ﺍﻟﺮﺅﻳﺔِ، ﻭﺫﹶﻟِﻚ ﺗﺤﺮِﻳﻒ ﻟِﻜﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠﹶﺎﻡِ ﺭﺳﻮﻟِﻪِ ﻋﻦ ﻣﻮﺍﺿِﻌِﻪِ .ﻓﹶﺎﻟﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟﺼﺤِﻴﺢ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻮﺍﻓِﻖ ﻣﺎ ﺟﺎﺀَﺕ ﺑِﻪِ ﺍﻟﺴﻨﺔﹸ ،ﻭﺍﻟﹾﻔﹶﺎﺳِﺪ ﺍﻟﹾﻤﺨﺎﻟِﻒ ﻟﹶﻪ .ﻓﹶﻜﹸﻞﱡ ﺗﺄﹾﻭِﻳﻞٍ ﻟﹶﻢ ﻳﺪﻝﱠ ﻋﻠﹶﻴﻪِ ﺩﻟِﻴﻞﹲ ﻣِﻦ ﺍﻟﺴﻴﺎﻕِ ،ﻭﻟﹶﺎ ﻣﻌﻪ ) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧٩ﺃﲪﺪ ). (٤٠٥/٤ ) (2ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧٨ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٢٨٢ﺃﲪﺪ ). (١٧٥/٥ ) (3ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧٨ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٢٨٢ﺃﲪﺪ ). (١٧٥/٥ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٠٣ ) (5ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ . ١١٠ ١٧٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺮِﻳﻨﺔﹲ ﺗﻘﹾﺘﻀِﻴﻪِ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻟﹶﺎ ﻳﻘﹾﺼِﺪﻩ ﺍﻟﹾﻤﺒﻴﻦ ﺍﻟﹾﻬﺎﺩِﻱ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ،ﺇِﺫﹾ ﻟﹶﻮ ﻗﹶﺼﺪﻩ ﻟﹶﺤﻒ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ﻗﹶﺮﺍﺋِﻦ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺨﺎﻟِﻒِ ﻟِﻈﹶﺎﻫِﺮِﻩِ ،ﺣﺘﻰ ﻟﹶﺎ ﻳﻮﻗِﻊ ﺍﻟﺴﺎﻣِﻊ ﻓِﻲ ﺍﻟﻠﱠﺒﺲِ ﻭﺍﻟﹾﺨﻄﹶﺄِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﻧﺰﻝﹶ ﻛﹶﻠﹶﺎﻣﻪ ﺑﻴﺎﻧﺎ ﻭﻫﺪﻯ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺑِﻪِ ﺧِﻠﹶﺎﻑ ﻇﹶﺎﻫِﺮِﻩِ ،ﻭﻟﹶﻢ ﻳﺤﻒ ﺑِﻪِ ﻗﹶﺮﺍﺋِﻦ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﻳﺘﺒﺎﺩﺭ ﻏﹶﻴﺮﻩ ﺇِﻟﹶﻰ ﻓﹶﻬﻢِ ﻛﹸﻞﱢ ﺃﹶﺣﺪٍ ،ﻟﹶﻢ ﻳﻜﹸﻦ ﺑﻴﺎﻧﺎ ﻭﻟﹶﺎ ﻫﺪﻯ .ﻓﹶﺎﻟﺘﺄﹾﻭِﻳﻞﹸ ﺇِﺧﺒﺎﺭ ﺑِﻤﺮﺍﺩِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻟﹶﺎ ﺇِﻧﺸﺎﺀٌ. ﻭﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻮﺿِﻊِ ﻳﻐﻠﹶﻂﹸ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﻨﺎﺱِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﻓﹶﻬﻢ ﻣﺮﺍﺩِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ،ﻓﹶﺈِﺫﹶﺍ ﻗِﻴﻞﹶ :ﻣﻌﻨﻰ ﺍﻟﻠﱠ ﹾﻔﻆِ ﻛﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ ،ﻛﹶﺎﻥﹶ ﺇِﺧﺒﺎﺭﺍ ﺑِﺎﻟﱠﺬِﻱ ﻋﻨﺎﻩ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦِ ﺍﻟﹾﺨﺒﺮ ﻣﻄﹶﺎﺑِﻘﹰﺎ ﻛﹶﺎﻥﹶ ﻛﹶﺬِﺑﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ.
]ﺍﻟﻄﱡﺮﻕ ﺍﻟﱠﺘِﻲ ﻳﻌﺮﻑ ﺑِﻬﺎ ﻣﺮﺍﺩ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ[
ﻭﻳﻌﺮﻑ ﻣﺮﺍﺩ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﺑِﻄﹸﺮﻕٍ ﻣﺘﻌﺪﺩﺓٍ: ﻣِﻨﻬﺎ :ﺃﹶﻥﹾ ﻳﺼﺮﺡ ﺑِﺈِﺭﺍﺩﺓِ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﻌﻨﻰ. ﻭﻣِﻨﻬﺎ :ﺃﹶﻥﹾ ﻳﺴﺘﻌﻤِﻞﹶ ﺍﻟﻠﱠﻔﹾﻆﹶ ﺍﻟﱠﺬِﻱ ﻟﹶﻪ ﻣﻌﻨﻰ ﻇﹶﺎﻫِﺮ ﺑِﺎﻟﹾﻮﺿﻊِ ،ﻭﻟﹶﺎ ﻳﺒﻴﻦ ﺑِﻘﹶﺮِﻳﻨﺔٍ ﺗﺼﺤﺐ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺮِﺩ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﻌﻨﻰ ،ﻓﹶﻜﹶﻴﻒ ﺇِﺫﹶﺍ ﺣﻒ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺇِﻧﻤﺎ ﺃﹶﺭﺍﺩ ﺣﻘِﻴﻘﹶﺘﻪ ﻭﻣﺎ ﻭﺿِﻊ ﻟﹶﻪ ،ﻛﹶﻘﹶﻮﻟِﻪِ} :
$VJŠÎ=ò6s? 4Óy›qãB ª!$# zN¯=x.ur
}ﺇِﻧﻜﹸﻢ ﺗﺮﻭﻥﹶ ﺭﺑﻜﹸﻢ ﻋِﻴﺎﻧﺎ .(١) {ÇÊÏÍÈﻭ َ
ﻛﹶﻤﺎ ﺗﺮﻭﻥﹶ ﺍﻟﺸﻤﺲ ﻓِﻲ ﺍﻟﻈﱠﻬِﲑﺓِ ﻟﹶﻴﺲ ﺩﻭﻧﻬﺎ ﺳﺤﺎﺏ .(٢) {ﻓﹶﻬﺬﹶﺍ ﻣِﻤﺎ ﻳﻘﹾﻄﹶﻊ ﺑِﻪِ ﺍﻟﺴﺎﻣِﻊ ﻟﹶﻪ ﺑِﻤﺮﺍﺩِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺧﺒﺮ ﻋﻦ ﻣﺮﺍﺩِﻩِ ﺑِﻤﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺣﻘِﻴﻘﹶﺔﹸ ﻟﹶﻔﹾﻈِﻪِ ﺍﻟﱠﺬِﻱ ﻭﺿِﻊ ﻟﹶﻪ ﻣﻊ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ ﺍﻟﹾﻤﺆﻛﱢﺪﺓِ ،ﻛﹶﺎﻥﹶ ﺻﺎﺩِﻗﹰﺎ ﻓِﻲ ﺇِﺧﺒﺎﺭِﻩِ .ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﺗﺄﹶﻭﻝﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺑِﻤﺎ ﻟﹶﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻭﻟﹶﺎ ﺍﻗﹾﺘﺮﻥﹶ ﺑِﻪِ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ ،ﻓﹶﺈِﺧﺒﺎﺭﻩ ﺑِﺄﹶﻥﱠ ﻫﺬﹶﺍ ﻣﺮﺍﺩﻩ ﻛﹶﺬِﺏ ﻋﻠﹶﻴﻪِ ،ﻭﻫﻮ ﺗﺄﹾﻭِﻳﻞﹲ ﺑِﺎﻟﺮﺃﹾﻱِ ،ﻭﺗﻮﻫﻢ ﺑِﺎﻟﹾﻬﻮﻯ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ١٦٤ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٧٧٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٨٢ﺃﲪﺪ ) ، (٢٧٦/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٨٠١ ١٧٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺣﻘِﻴﻘﹶﺔﹸ ﺍﻟﹾﺄﹶﻣﺮِ :ﺃﹶﻥﱠ ﻗﹶﻮﻝﹶ ﺍﻟﹾﻘﹶﺎﺋِﻞِ :ﻧﺤﻤِﻠﹸﻪ ﻋﻠﹶﻰ ﻛﹶﺬﹶﺍ ،ﺃﹶﻭ :ﻧﺘﺄﹶﻭﻟﹸﻪ ﺑِﻜﹶﺬﹶﺍ ،ﺇِﻧﻤﺎ ﻫﻮ ﻣِﻦ ﺑﺎﺏِ ﺩ ﹾﻓﻊِ ﺩﻟﹶﺎﻟﹶﺔِ ﺍﻟﻠﱠﻔﹾﻆِ ﻋﻤﺎ ﻭﺿِﻊ ﻟﹶﻪ ،ﻓﹶﺈِﻥﱠ ﻣﻨﺎﺯِﻋﻪ ﻟﹶﻤﺎ ﺍﺣﺘﺞ ﻋﻠﹶﻴﻪِ ﺑِﻪِ ﻭﻟﹶﻢ ﻳﻤﻜِﻨﻪ ﺩ ﹾﻓﻊ ﻭﺭﻭﺩِﻩِ ،ﺩﻓﹶﻊ ﻣﻌﻨﺎﻩ ،ﻭﻗﹶﺎﻝﹶ :ﺃﹶﺣﻤِﻠﹸﻪ ﻋﻠﹶﻰ ﺧِﻠﹶﺎﻑِ ﻇﹶﺎﻫِﺮِﻩِ. ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﺑﻞﹾ ﻟِﻠﹾﺤﻤﻞِ ﻣﻌﻨﻰ ﺁﺧﺮ ،ﻟﹶﻢ ﺗﺬﹾﻛﹸﺮﻭﻩ ،ﻭﻫﻮ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻔﹾﻆﹶ ﻟﹶﻤﺎ ﺍﺳﺘﺤﺎﻝﹶ ﺃﹶﻥﹾ ﻳﺮﺍﺩ ﺑِﻪِ ﺣﻘِﻴﻘﹶﺘﻪ ﻭﻇﹶﺎﻫِﺮﻩ ،ﻭﻟﹶﺎ ﻳﻤﻜِﻦ ﺗﻌﻄِﻴﻠﹸﻪ ،ﺍﺳﺘﺪﻟﹶﻠﹾﻨﺎ ﺑِﻮﺭﻭﺩِﻩِ ﻭﻋﺪﻡِ ﺇِﺭﺍﺩﺓِ ﻇﹶﺎﻫِﺮِﻩِ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﺠﺎﺯﻩ ﻫﻮ ﺍﻟﹾﻤﺮﺍﺩ ،ﻓﹶﺤﻤﻠﹾﻨﺎﻩ ﻋﻠﹶﻴﻪِ ﺩﻟﹶﺎﻟﹶﺔﹰ ﻟﹶﺎ ﺍﺑﺘِﺪﺍﺀً. ﻗِﻴﻞﹶ :ﻓﹶﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻫﻮ ﺍﻟﹾﺈِﺧﺒﺎﺭ ﻋﻦِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﺃﹶﻧﻪ ﺃﹶﺭﺍﺩﻩ ،ﻭﻫﻮ ﺇِﻣﺎ ﺻِﺪﻕ ﻭﺇِﻣﺎ ﻛﹶﺬِﺏ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﻣِﻦ ﺍﻟﹾﻤﻤﺘﻨِﻊِ ﺃﹶﻥﹾ ﻳﺮِﻳﺪ ﺧِﻠﹶﺎﻑ ﺣﻘِﻴﻘﹶﺘِﻪِ ﻭﻇﹶﺎﻫِﺮِﻩِ ﻭﻟﹶﺎ ﻳﺒﻴﻦ ﻟِﻠﺴﺎﻣِﻊِ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﺃﹶﺭﺍﺩﻩ، ﺑﻞﹾ ﻳﻘﹾﺮﻥﹸ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ﻣﺎ ﻳﺆﻛﱢﺪ ﺇِﺭﺍﺩﺓﹶ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ،ﻭﻧﺤﻦ ﻟﹶﺎ ﻧﻤﻨﻊ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ﻗﹶﺪ ﻳﺮِﻳﺪ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ﺧِﻠﹶﺎﻑ ﻇﹶﺎﻫِﺮِﻩِ ،ﺇِﺫﹶﺍ ﻗﹶﺼﺪ ﺍﻟﺘﻌﻤِﻴﺔﹶ ﻋﻠﹶﻰ ﺍﻟﺴﺎﻣِﻊِ ﺣﻴﺚﹸ ﻳﺴﻮﻍﹸ ﺫﹶﻟِﻚ ،ﻭﻟﹶﻜِﻦ ﺍﻟﹾﻤﻨﻜﹶﺮ ﺃﹶﻥﹾ ﻳﺮِﻳﺪ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ﺧِﻠﹶﺎﻑ ﺣﻘِﻴﻘﹶﺘِﻪِ ﻭﻇﹶﺎﻫِﺮِﻩِ ﺇِﺫﹶﺍ ﻗﹶﺼﺪ ﺍﻟﹾﺒﻴﺎﻥﹶ ﻭﺍﻟﹾﺈِﻳﻀﺎﺡ ﻭﺇِﻓﹾﻬﺎﻡ ﻣﺮﺍﺩِﻩِ ! ﻛﹶﻴﻒ ﻭﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ﻳﺆﻛﱢﺪ ﻛﹶﻠﹶﺎﻣﻪ ﺑِﻤﺎ ﻳﻨﻔِﻲ ﺍﻟﹾﻤﺠﺎﺯ ،ﻭﻳﻜﹶﺮﺭﻩ ﻏﹶﻴﺮ ﻣﺮﺓٍ ،ﻭﻳﻀﺮِﺏ ﻟﹶﻪ ﺍﻟﹾﺄﹶﻣﺜﹶﺎﻝﹶ.
]ﻟﹶﺎ ﺗﻌﺎﺭﺽ ﺑﻴﻦ ﻣﻨﻘﹸﻮﻝٍ ﺻﺤِﻴﺢٍ ﻭﻣﻌﻘﹸﻮﻝٍ ﺻﺮِﻳﺢٍ[
ﻭﻗﹶﻮﻟﹸﻪ " :ﻓﹶﺈِﻧﻪ ﻣﺎ ﺳﻠِﻢ ﻓِﻲ ﺩِﻳﻨِﻪِ ﺇِﻟﱠﺎ ﻣﻦ ﺳﻠﱠﻢ ﻟِﻠﱠﻪِ Uﻭﻟِﺮﺳﻮﻟِﻪِ rﻭﺭﺩ ﻋِﻠﹾﻢ ﻣﺎ ﺍﺷﺘﺒﻪ ﻋﻠﹶﻴﻪِ ﺇِﻟﹶﻰ ﻋﺎﻟِﻤِﻪِ ". ﺃﹶﻱ :ﺳﻠﱠﻢ ﻟِﻨﺼﻮﺹِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﻟﹶﻢ ﻳﻌﺘﺮِﺽ ﻋﻠﹶﻴﻬﺎ ﺑِﺎﻟﺸﻜﹸﻮﻙِ ﻭﺍﻟﺸﺒﻪِ ﻭﺍﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ،ﺃﹶﻭ ﺑِﻘﹶﻮﻟِﻪِ :ﺍﻟﹾﻌﻘﹾﻞﹸ ﻳﺸﻬﺪ ﺑِﻀِﺪ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﻨﻘﹾﻞﹸ ! ﻭﺍﻟﹾﻌﻘﹾﻞﹸ ﺃﹶﺻﻞﹸ ﺍﻟﻨﻘﹾﻞِ ! ! ﻓﹶﺈِﺫﹶﺍ ﻋﺎﺭﺿﻪ ﻗﹶﺪﻣﻨﺎ ﺍﻟﹾﻌﻘﹾﻞﹶ ! ! ﻭﻫﺬﹶﺍ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻗﹶﻂﱡ .ﻟﹶﻜِﻦ ﺇِﺫﹶﺍ ﺟﺎﺀَ ﻣﺎ ﻳﻮﻫِﻢ ﻣِﺜﹾﻞﹶ ﺫﹶﻟِﻚ :ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻨﻘﹾﻞﹸ ﺻﺤِﻴﺤﺎ ﻓﹶﺬﹶﻟِﻚ ﺍﻟﱠﺬِﻱ ﻳﺪﻋﻰ ﺃﹶﻧﻪ ﻣﻌﻘﹸﻮﻝﹲ ﺇِﻧﻤﺎ ﻫﻮ ﻣﺠﻬﻮﻝﹲ ،ﻭﻟﹶﻮ ﺣﻘﱠﻖ ﺍﻟﻨﻈﹶﺮ ﻟﹶﻈﹶﻬﺮ ﺫﹶﻟِﻚ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻨﻘﹾﻞﹸ ﻏﹶﻴﺮ ﺻﺤِﻴﺢٍ ﻓﹶﻠﹶﺎ ﻳﺼﻠﹸﺢ ﻟِﻠﹾﻤﻌﺎﺭﺿﺔِ ،ﻓﹶﻠﹶﺎ ﻳﺘﺼﻮﺭ ﺃﹶﻥﹾ ﻳﺘﻌﺎﺭﺽ ﻋﻘﹾﻞﹲ ﺻﺮِﻳﺢ ﻭﻧﻘﹾﻞﹲ ﺻﺤِﻴﺢ ﺃﹶﺑﺪﺍ .ﻭﻳﻌﺎﺭﺽ ﻛﹶﻠﹶﺎﻡ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺫﹶﻟِﻚ ﺑِﻨﻈِﲑِﻩِ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺇِﺫﹶﺍ ﺗﻌﺎﺭﺽ ﺍﻟﹾﻌﻘﹾﻞﹸ ﻭﺍﻟﻨﻘﹾﻞﹸ ﻭﺟﺐ ﺗﻘﹾﺪِﱘ ﺍﻟﻨﻘﹾﻞِ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺠﻤﻊ ﺑﻴﻦ ﺍﻟﹾﻤﺪﻟﹸﻮﻟﹶﻴﻦِ ﺟﻤﻊ ﺑﻴﻦ ﺍﻟﻨﻘِﻴﻀﻴﻦِ ،ﻭﺭﻓﹶﻌﻬﻤﺎ ﺭﻓﹾﻊ ﺍﻟﻨﻘِﻴﻀﻴﻦِ ،ﻭﺗﻘﹾﺪِﱘ ﺍﻟﹾﻌﻘﹾﻞِ ﻣﻤﺘﻨِﻊ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻌﻘﹾﻞﹶ ﻗﹶﺪ ﺩﻝﱠ ﻋﻠﹶﻰ ﺻِﺤﺔِ ﺍﻟﺴﻤﻊِ ﻭﻭﺟﻮﺏِ ﻗﹶﺒﻮﻝِ ﻣﺎ ١٨٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ rﻓﹶﻠﹶﻮ ﺃﹶﺑﻄﹶﻠﹾﻨﺎ ﺍﻟﻨﻘﹾﻞﹶ ﻟﹶﻜﹸﻨﺎ ﻗﹶﺪ ﺃﹶﺑﻄﹶﻠﹾﻨﺎ ﺩﻟﹶﺎﻟﹶﺔﹶ ﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﻟﹶﻮ ﺃﹶﺑﻄﹶﻠﹾﻨﺎ ﺩﻟﹶﺎﻟﹶﺔﹶ ﺍﻟﹾﻌﻘﹾﻞِ ﻟﹶﻢ ﻳﺼﻠﹸﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﺎﺭِﺿﺎ ﻟِﻠﻨﻘﹾﻞِ ،ﻟِﺄﹶﻥﱠ ﻣﺎ ﻟﹶﻴﺲ ﺑِﺪﻟِﻴﻞٍ ﻟﹶﺎ ﻳﺼﻠﹸﺢ ﻟِﻤﻌﺎﺭﺿﺔِ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ، ﻓﹶﻜﹶﺎﻥﹶ ﺗﻘﹾﺪِﱘ ﺍﻟﹾﻌﻘﹾﻞِ ﻣﻮﺟِﺒﺎ ﻋﺪﻡ ﺗﻘﹾﺪِﳝِﻪِ ،ﻓﹶﻠﹶﺎ ﻳﺠﻮﺯ ﺗﻘﹾﺪِﳝﻪ .ﻭﻫﺬﹶﺍ ﺑﻴﻦ ﻭﺍﺿِﺢ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻌﻘﹾﻞﹶ ﻫﻮ ﺍﻟﱠﺬِﻱ ﺩﻝﱠ ﻋﻠﹶﻰ ﺻِﺪﻕِ ﺍﻟﺴﻤﻊِ ﻭﺻِﺤﺘِﻪِ ،ﻭﺃﹶﻥﱠ ﺧﺒﺮﻩ ﻣﻄﹶﺎﺑِﻖ ﻟِﻤﺨﺒِﺮِﻩِ ،ﻓﹶﺈِﻥﹾ ﺟﺎﺯ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺍﻟﺪﻟﹶﺎﻟﹶﺔﹸ ﺑﺎﻃِﻠﹶﺔﹰ ﻟِﺒﻄﹾﻠﹶﺎﻥِ ﺍﻟﻨﻘﹾﻞِ ﻟﹶﺰِﻡ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻌﻘﹾﻞﹸ ﺩﻟِﻴﻠﹰﺎ ﺻﺤِﻴﺤﺎ ،ﻭﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻜﹸﻦ ﺩﻟِﻴﻠﹰﺎ ﺻﺤِﻴﺤﺎ ﻟﹶﻢ ﻳﺠﺰ ﺃﹶﻥﹾ ﻳﺘﺒﻊ ﺑِﺤﺎﻝٍ ،ﻓﹶﻀﻠﹰﺎ ﻋﻦ ﺃﹶﻥﹾ ﻳﻘﹶﺪﻡ ،ﻓﹶﺼﺎﺭ ﺗﻘﹾﺪِﱘ ﺍﻟﹾﻌﻘﹾﻞِ ﻋﻠﹶﻰ ﺍﻟﻨﻘﹾﻞِ ﻗﹶﺪﺣﺎ ﻓِﻲ ﺍﻟﹾﻌﻘﹾﻞِ. ]ﻭﺟﻮﺏ ﻛﹶﻤﺎﻝِ ﺍﻟﺘﺴﻠِﻴﻢِ ﻟِﻠﺮﺳﻮﻝِ[
ﻓﹶﺎﻟﹾﻮﺍﺟِﺐ ﻛﹶﻤﺎﻝﹸ ﺍﻟﺘﺴﻠِﻴﻢِ ﻟِﻠﺮﺳﻮﻝِ rﻭﺍﻟﹾﺎﻧﻘِﻴﺎﺩ ﻟِﺄﹶﻣﺮِﻩِ ،ﻭﺗﻠﹶﻘﱢﻲ ﺧﺒﺮِﻩِ ﺑِﺎﻟﹾﻘﹶﺒﻮﻝِ ﻭﺍﻟﺘﺼﺪِﻳﻖِ، ﺩﻭﻥﹶ ﺃﹶﻥﹾ ﻳﻌﺎﺭِﺿﻪ ﺑِﺨﻴﺎﻝٍ ﺑﺎﻃِﻞٍ ﻳﺴﻤﻴﻪِ ﻣﻌﻘﹸﻮﻟﹰﺎ ،ﺃﹶﻭ ﻧﺤﻤﻠﹶﻪ ﺷﺒﻬﺔﹰ ) (١ﺃﹶﻭ ﺷﻜﺎ ،ﺃﹶﻭ ﻳﻘﹶﺪﻡ ﻋﻠﹶﻴﻪِ ﺁﺭﺍﺀَ ﺍﻟﺮﺟﺎﻝِ ﻭﺯﺑﺎﻟﹶﺔﹶ ﺃﹶﺫﹾﻫﺎﻧِﻬِﻢ ،ﻓﹶﻴﻮﺣﺪﻩ ﺑِﺎﻟﺘﺤﻜِﻴﻢِ ﻭﺍﻟﺘﺴﻠِﻴﻢِ ﻭﺍﻟﹾﺎﻧﻘِﻴﺎﺩِ ﻭﺍﻟﹾﺈِﺫﹾﻋﺎﻥِ ،ﻛﹶﻤﺎ ﻭﺣﺪ ﺍﻟﹾﻤﺮﺳِﻞﹶ ﺑِﺎﻟﹾﻌِﺒﺎﺩﺓِ ﻭﺍﻟﹾﺨﻀﻮﻉِ ﻭﺍﻟﺬﱡﻝﱢ ﻭﺍﻟﹾﺈِﻧﺎﺑﺔِ ﻭﺍﻟﺘﻮﻛﱡﻞِ.
]ﺍﻟﺘﻮﺣِﻴﺪﺍﻥِ ﺍﻟﻠﱠﺬﹶﺍﻥِ ﻟﹶﺎ ﻧﺠﺎﺓﹶ ﻟِﻠﹾﻌﺒﺪِ ﻣِﻦ ﻋﺬﹶﺍﺏِ ﺍﻟﻠﱠﻪِ ﺇِﻟﱠﺎ ﺑِ ِﻬﻤﺎ[
ﻓﹶﻬﻤﺎ ﺗﻮﺣِﻴﺪﺍﻥِ ،ﻟﹶﺎ ﻧﺠﺎﺓﹶ ﻟِﻠﹾﻌﺒﺪِ ﻣِﻦ ﻋﺬﹶﺍﺏِ ﺍﻟﻠﱠﻪِ ﺇِﻟﱠﺎ ﺑِﻬِﻤﺎ :ﺗﻮﺣِﻴﺪ ﺍﻟﹾﻤﺮﺳِﻞِ ،ﻭﺗﻮﺣِﻴﺪ ﻣﺘﺎﺑﻌﺔِ ﺍﻟﺮﺳﻮﻝِ ،ﻓﹶﻠﹶﺎ ﻳﺤﺎﻛِﻢ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻩِ ،ﻭﻟﹶﺎ ﻳﺮﺿﻰ ﺑِﺤﻜﹾﻢِ ﻏﹶﻴﺮِﻩِ ،ﻭﻟﹶﺎ ﻳﻘِﻒ ﺗﻨﻔِﻴﺬﹶ ﺃﹶﻣﺮِﻩِ ﻭﺗﺼﺪِﻳﻖ ﺧﺒﺮِﻩِ ﻋﻠﹶﻰ ﻋﺮﺿِﻪِ ﻋﻠﹶﻰ ﻗﹶﻮﻝِ ﺷﻴﺨِﻪِ ﻭﺇِﻣﺎﻣِﻪِ ﻭﺫﹶﻭِﻱ ﻣﺬﹾﻫﺒِﻪِ ﻭﻃﹶﺎﺋِﻔﹶﺘِﻪِ ﻭﻣﻦ ﻳﻌﻈﱢﻤﻪ ،ﻓﹶﺈِﻥﹾ ﺃﹶﺫِﻧﻮﺍ ﻟﹶﻪ ﻧﻔﱠﺬﹶﻩ ﻭﻗﹶﺒِﻞﹶ ﺧﺒﺮﻩ ،ﻭﺇِﻟﱠﺎ ﻓﹶﺈِﻥﹾ ﻃﹶﻠﹶﺐ ﺍﻟﺴﻠﹶﺎﻣﺔﹶ ﻓﹶ ﻮﺿﻪ ﺇِﻟﹶﻴﻬِﻢ ﻭﺃﹶﻋﺮﺽ ﻋﻦ ﺃﹶﻣﺮِﻩِ ﻭﺧﺒﺮِﻩِ ،ﻭﺇِﻟﱠﺎ ﺣﺮﻓﹶﻪ ﻋﻦ ﻣﻮﺍﺿِﻌِﻪِ ،ﻭﺳﻤﻰ ﺗﺤﺮِﻳﻔﹶﻪ ﺗﺄﹾﻭِﻳﻠﹰﺎ ﻭﺣﻤﻠﹰﺎ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻧﺆﻭﻟﹸﻪ ﻭﻧﺤﻤِﻠﹸﻪ .ﻓﹶﻠﹶﺄﹶﻥﹾ ﻳﻠﹾﻘﹶﻰ ﺍﻟﹾﻌﺒﺪ ﺭﺑﻪ ﺑِﻜﹸﻞﱢ ﺫﹶﻧﺐٍ -ﻣﺎ ﺧﻠﹶﺎ ﺍﻟﹾﺈِﺷﺮﺍﻙ ﺑِﺎﻟﻠﱠﻪِ -ﺧﻴﺮ ﻟﹶﻪ ﻣِﻦ ﺃﹶﻥﹾ ﻳﻠﹾﻘﹶﺎﻩ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺤﺎﻝِ. ﺑﻞﹾ ﺇِﺫﹶﺍ ﺑﻠﹶﻐﻪ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺍﻟﺼﺤِﻴﺢ ﻳﻌﺪ ﻧﻔﹾﺴﻪ ﻛﹶﺄﹶﻧﻪ ﺳﻤِﻌﻪ ﻣِﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻓﹶﻬﻞﹾ ﻳﺴﻮﻍﹸ ﺃﹶﻥﹾ ﻳﺆﺧﺮ ﻗﹶﺒﻮﻟﹶﻪ ﻭﺍﻟﹾﻌﻤﻞﹶ ﺑِﻪِ ﺣﺘﻰ ﻳﻌﺮِﺿﻪ ﻋﻠﹶﻰ ﺭﺃﹾﻱِ ﻓﹸﻠﹶﺎﻥٍ ﻭﻛﹶﻠﹶﺎﻣِﻪِ ﻭﻣﺬﹾﻫﺒِﻪِ؟ ! ﺑﻞﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻔﹶﺮﺽ ﺍﻟﹾﻤﺒﺎﺩﺭﺓﹶ ﺇِﻟﹶﻰ ﺍﻣﺘِﺜﹶﺎﻟِﻪِ ،ﻣِﻦ ﻏﹶﻴﺮِ ﺍﻟﹾﺘِﻔﹶﺎﺕٍ ﺇِﻟﹶﻰ ﺳِﻮﺍﻩ ،ﻭﻟﹶﺎ ﻳﺴﺘﺸﻜﹶﻞﹸ ﻗﹶﻮﻟﹸﻪ ﻟِﻤﺨﺎﻟﹶﻔﹶﺘِﻪِ ﺭﺃﹾﻱ ﻓﹸﻠﹶﺎﻥٍ ،ﺑﻞﹾ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺑﺸﺒﻬﺔ " ﻭﻫﻮ ﺧﻄﺄ . ١٨١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﺴﺘﺸﻜﹶﻞﹸ ﺍﻟﹾﺂﺭﺍﺀُ ﻟِﻘﹶﻮﻟِﻪِ ،ﻭﻟﹶﺎ ﻳﻌﺎﺭﺽ ﻧﺼﻪ ﺑِﻘِﻴﺎﺱٍ ،ﺑﻞﹾ ﺗﻬﺪﺭ ﺍﻟﹾﺄﹶﻗﹾﻴِﺴﺔﹸ ،ﻭﺗﻠﹾﻐﻰ ﻟِﻨﺼﻮﺻِﻪِ ،ﻭﻟﹶﺎ ﻳﺤﺮﻑ ﻛﹶﻠﹶﺎﻣﻪ ﻋﻦ ﺣﻘِﻴﻘﹶﺘِﻪِ ،ﻟِﺨﻴﺎﻝٍ ﻳﺴﻤﻴﻪِ ﺃﹶﺻﺤﺎﺑﻪ ﻣﻌﻘﹸﻮﻟﹰﺎ ،ﻧﻌﻢ ﻫﻮ ﻣﺠﻬﻮﻝﹲ ،ﻭﻋﻦِ ﺍﻟﺼﻮﺍﺏِ ﻣﻌﺰﻭﻝﹲ ! ﻭﻟﹶﺎ ﻳﻮﻗﹶﻒ ﻗﹶﺒﻮﻝﹸ ﻗﹶﻮﻟِﻪِ ﻋﻠﹶﻰ ﻣﻮﺍﻓﹶﻘﹶﺔِ ﻓﹸﻠﹶﺎﻥٍ ﺩﻭﻥﹶ ﻓﹸﻠﹶﺎﻥٍ ،ﻛﹶﺎﺋِﻨﺎ ﻣﻦ ﻛﹶﺎﻥﹶ. ﻗﹶﺎﻝﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ :ﺣﺪﺛﹶﻨﺎ ﺃﹶﻧﺲ ﺑﻦ ﻋِﻴﺎﺽٍ ،ﺣﺪﺛﹶﻨﺎ ﺃﹶﺑﻮ ﺣﺎﺯِﻡٍ ،ﻋﻦ ﻋﻤﺮِﻭ ﺑﻦِ ﺷﻌﻴﺐٍ ،ﻋﻦ ﺃﹶﺑِﻴﻪِ ،ﻋﻦ ﺟﺪﻩِ ،ﻗﹶﺎﻝﹶ} :ﻟﹶﻘﹶﺪ ﺟﻠﹶﺴﺖ ﺃﹶﻧﺎ ﻭﺃﹶﺧِﻲ ﻣﺠﻠِﺴﺎ ﻣﺎ ﺃﹸﺣِﺐ ﺃﹶﻥﱠ ﻟِﻲ ﺑِﻪِ ﺣﻤﺮ ﺍﻟﻨﻌﻢِ، ﺃﹶﻗﹾﺒﻠﹾﺖ ﺃﹶﻧﺎ ﻭﺃﹶﺧِﻲ ،ﻭﺇِﺫﹶﺍ ﻣﺸﻴﺨﺔﹲ ﻣِﻦ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﺟﻠﹸﻮﺱ ﻋِﻨﺪ ﺑﺎﺏٍ ﻣِﻦ ﺃﹶﺑﻮﺍﺑِﻪِ،
ﻓﹶﻜﹶﺮِﻫﻨﺎ ﺃﹶﻥﹾ ﻧﻔﹶﺮﻕ ﺑﻴﻨﻬﻢ ،ﻓﹶﺠﻠﹶﺴﻨﺎ ﺣﺠﺮﺓﹰ ،ﺇِﺫﹾ ﺫﹶﻛﹶﺮﻭﺍ ﺁﻳﺔﹰ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻓﹶﺘﻤﺎﺭﻭﺍ ﻓِﻴﻬﺎ ،ﺣﺘﻰ ﺍﺭﺗﻔﹶﻌﺖ ﺃﹶﺻﻮﺍﺗﻬﻢ ،ﻓﹶﺨﺮﺝ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻣﻐﻀﺒﺎ ،ﻗﹶﺪِ ﺍﺣﻤﺮ ﻭﺟﻬﻪ ،ﻳﺮﻣِﻴﻬِﻢ ﺑِﺎﻟﺘﺮﺍﺏِ،
ﻭﻳﻘﹸﻮﻝﹸ :ﻣﻬﻠﹰﺎ ﻳﺎ ﻗﹶﻮﻡِ ! ﺑِﻬﺬﹶﺍ ﺃﹸﻫﻠِﻜﹶﺖِ ﺍﻟﹾﺄﹸﻣﻢ ﻣِﻦ ﻗﹶﺒﻠِﻜﹸﻢ ،ﺑِﺎﺧﺘِﻠﹶﺎﻓِﻬِﻢ ﻋﻠﹶﻰ ﺃﹶﻧﺒِﻴﺎﺋِﻬِﻢ ،ﻭﺿﺮﺑِﻬِﻢ ﺍﻟﹾﻜﹸﺘﺐ ﺑﻌﻀﻬﺎ ﺑِﺒﻌﺾٍ ،ﺇِﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻟﹶﻢ ﻳﻨﺰِﻝﹾ ﻳﻜﹶﺬﱢﺏ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ،ﺑﻞﹾ ﻳﺼﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ،ﻓﹶﻤﺎ ﻋﺮﻓﹾﺘﻢ ﻣِﻨﻪ ﻓﹶﺎﻋﻤﻠﹸﻮﺍ ﺑِﻪِ ،ﻭﻣﺎ ﺟﻬِﻠﹾﺘﻢ ﻣِﻨﻪ ﻓﹶﺮﺩﻭﻩ ﺇِﻟﹶﻰ ﻋﺎﻟِﻤِﻪِ{ ).(٢) (١ ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺪ ﺣﺮﻡ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻋﻠﹶﻴﻪِ ﺑِﻐﻴﺮِ ﻋِﻠﹾﻢٍ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
}‘În/u‘ tP§•ym $yJ¯RÎ) ö@è%
¾ÏmÎ/ öAÍi”t\ムóOs9 $tB «!$$Î/ (#qä.ÎŽô³è@ br&ur Èd,yÛø9$# ÎŽö•tóÎ/ zÓøöt7ø9$#ur zNøOM}$#ur z`sÜt/ $tBur $pk÷]ÏB t•ygsß $tB |·Ïmºuqxÿø9$# ™tbqçHs>÷ès? Ÿw $tB «!$# ’n?tã (#qä9qà)s? br&ur $YZ»sÜù=ß
.(٣) {ÇÌÌÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
}§øŠs9 $tB ß#ø)s? Ÿwur
(٤) {4 íOù=Ïæ ¾ÏmÎ/ y7s9ﻓﹶﻌﻠﹶﻰ ﺍﻟﹾﻌﺒﺪِ ﺃﹶﻥﹾ ﻳﺠﻌﻞﹶ ﻣﺎ ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺭﺳﻠﹶﻪ ،ﻭﺃﹶﻧﺰﻝﹶ ﺑِﻪِ ﻛﹸﺘﺒﻪ ﻫﻮ ﺍﻟﹾﺤﻖ ) (1ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ ) ، (٢٦٦٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٨٥ﺃﲪﺪ ). (١٨١/٢ ) (2ﻫﻮ ﺍﳊﺪﻳﺚ ٦٧٠٢ :ﰲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﺑﺘﺤﻘﻴﻘﻨﺎ .ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ .ﻭﻣﻌﻨﺎﻩ ﺛﺎﺑﺖ ﰲ ﺍﳌﺴﻨﺪ ﺃﻳﻀﺎ ، ﳐﺘﺼﺮﺍ ،ﺑﺮﻗﻢ . ٦٦٦٨ :ﻭﺛﺎﺑﺖ ﺃﻳﻀﺎ ﺑﺎﺧﺘﺼﺎﺭ ،ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ، ﺭﻭﺍﻩ ﺃﲪﺪ ، ٦٧٤١ :ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ،ﺹ ، ٧٨ :ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ :ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ، ٣٠٤ : ٢ﳓﻮ ﻣﻌﻨﺎﻩ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺑﺎﺡ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ .ﻭﻫﻮ ﻛﺬﻟﻚ ﰲ ﺍﳌﺴﻨﺪ . ٦٨٠١ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٣٣ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٣٦ ١٨٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﱠﺬِﻱ ﻳﺠِﺐ ﺍﺗﺒﺎﻋﻪ ،ﻓﹶﻴﺼﺪﻕ ﺑِﺄﹶﻧﻪ ﺣﻖ ﻭﺻِﺪﻕ ،ﻭﻣﺎ ﺳِﻮﺍﻩ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺳﺎﺋِﺮِ ﺍﻟﻨﺎﺱِ ﻳﻌﺮﺽ ﻋﻠﹶﻴﻪِ، ﻓﹶﺈِﻥﹾ ﻭﺍﻓﹶﻘﹶﻪ ﻓﹶﻬﻮ ﺣﻖ ،ﻭﺇِﻥﹾ ﺧﺎﻟﹶﻔﹶﻪ ﻓﹶﻬﻮ ﺑﺎﻃِﻞﹲ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻌﻠﹶﻢ ﻫﻞﹾ ﺧﺎﻟﹶﻔﹶﻪ ﺃﹶﻭ ﻭﺍﻓﹶﻘﹶﻪ ﻟِﻜﹶﻮﻥِ ﺫﹶﻟِﻚ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻣﺠﻤﻠﹰﺎ ﻟﹶﺎ ﻳﻌﺮِﻑ ﻣﺮﺍﺩ ﺻﺎﺣِﺒِﻪِ ،ﺃﹶﻭ ﻗﹶﺪ ﻋﺮﻑ ﻣﺮﺍﺩﻩ ﻟﹶﻜِﻦ ﻟﹶﻢ ﻳﻌﺮِﻑ ﻫﻞﹾ ﺟﺎﺀَ ﺍﻟﺮﺳﻮﻝﹸ ﺑِﺘﺼﺪِﻳﻘِﻪِ ﺃﹶﻭ ﺑِﺘﻜﹾﺬِﻳﺒِﻪِ -ﻓﹶﺈِﻧﻪ ﻳﻤﺴِﻚ ﻋﻨﻪ ،ﻭﻟﹶﺎ ﻳﺘﻜﹶﻠﱠﻢ ﺇِﻟﱠﺎ ﺑِﻌِﻠﹾﻢٍ ،ﻭﺍﻟﹾﻌِﻠﹾﻢ ﻣﺎ ﻗﹶﺎﻡ ﻋﻠﹶﻴﻪِ ﺍﻟﺪﻟِﻴﻞﹸ، ﻭﺍﻟﻨﺎﻓِﻊ ﻣِﻨﻪ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ.
]ﻟﹶﺎ ﺣﺮﺝ ﻓِﻲ ﺃﹶﺧﺬِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻤﺎﺩﻳﺔِ ﻋﻦ ﻏﹶﻴﺮِ ﺍﻟﺮﺳﻮﻝِ[
ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻋِﻠﹾﻢ ﻋﻦ ﻏﹶﻴﺮِ ﺍﻟﺮﺳﻮﻝِ ،ﻟﹶﻜِﻦ ﻓِﻲ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﺪﻧﻴﻮِﻳﺔِ ،ﻣِﺜﹾﻞﹶ ﺍﻟﻄﱢﺐ ﻭﺍﻟﹾﺤِﺴﺎﺏِ ﻭﺍﻟﹾﻔِﻠﹶﺎﺣﺔِ ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﺄﹸﻣﻮﺭ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔﹸ ﻭﺍﻟﹾﻤﻌﺎﺭِﻑ ﺍﻟﺪﻳﻨِﻴﺔﹸ ،ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﻌِﻠﹾﻢ ﻓِﻴﻬﺎ ﻣﺎ ﺃﹸﺧِﺬﹶ ﻋﻦِ ﺍﻟﺮﺳﻮﻝِ ﻟﹶﺎ ﻏﹶﻴﺮ.
١٨٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺠﺘﻬِﺪِ[ ]ﺍﻟﹾﻌﻘﹾﻞﹸ ﻣﻊ ﺍﻟﻨﻘﹾﻞِ ﻛﹶﺎﻟﹾﻤﻘﹶﻠﱢﺪِ ﻣﻊ ﺍﻟﹾﻤ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﺗﺜﹾﺒﺖ ﻗﹶﺪﻡ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺇِﻟﱠﺎ ﻋﻠﹶﻰ ﻇﹶﻬﺮِ ﺍﻟﺘﺴﻠِﻴﻢِ ﻭﺍﻟِﺎﺳﺘِﺴﻠﹶﺎﻡِ (. ﺵ :ﻫﺬﹶﺍ ﻣِﻦ ﺑﺎﺏِ ﺍﻟِﺎﺳﺘِﻌﺎﺭﺓِ ،ﺇِﺫِ ﺍﻟﹾﻘﹶﺪﻡ ﺍﻟﹾﺤِﺴﻲ ﻟﹶﺎ ﺗﺜﹾﺒﺖ ﺇِﻟﱠﺎ ﻋﻠﹶﻰ ﻇﹶﻬﺮِ ﺷﻲﺀٍ .ﺃﹶﻱ ﻟﹶﺎ ﻳﺜﹾﺒﺖ ﺇِﺳﻠﹶﺎﻡ ﻣﻦ ﻟﹶﻢ ﻳﺴﻠﱢﻢ ﻟِﻨﺼﻮﺹِ ﺍﻟﹾﻮﺣﻴﻴﻦِ ،ﻭﻳﻨﻘﹶﺎﺩ ﺇِﻟﹶﻴﻬﺎ ،ﻭﻟﹶﺎ ﻳﻌﺘﺮِﺽ ﻋﻠﹶﻴﻬﺎ ﻭﻟﹶﺎ ﻳﻌﺎﺭِﺿﻬﺎ ﺑِﺮﺃﹾﻳِﻪِ ﻭﻣﻌﻘﹸﻮﻟِﻪِ ﻭﻗِﻴﺎﺳِﻪِ .ﺭﻭﻯ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻋﻦِ ﺍﻟﹾﺈِﻣﺎﻡِ ﻣﺤﻤﺪِ ﺑﻦِ ﺷِﻬﺎﺏٍ ﺍﻟﺰﻫﺮِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ: ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺍﻟﺮﺳﺎﻟﹶﺔﹸ ،ﻭﻣِﻦ ﺍﻟﺮﺳﻮﻝِ ﺍﻟﹾﺒﻠﹶﺎﻍﹸ ،ﻭﻋﻠﹶﻴﻨﺎ ﺍﻟﺘﺴﻠِﻴﻢ .ﻭﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺟﺎﻣِﻊ ﻧﺎﻓِﻊ. ﻭﻣﺎ ﺃﹶﺣﺴﻦ ﺍﻟﹾﻤﺜﹶﻞﹶ ﺍﻟﹾﻤﻀﺮﻭﺏ ﻟِﻠﻨﻘﹾﻞِ ﻣﻊ ﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﻫﻮ :ﺃﹶﻥﱠ ﺍﻟﹾﻌﻘﹾﻞﹶ ﻣﻊ ﺍﻟﻨﻘﹾﻞِ ﻛﹶﺎﻟﹾﻌﺎﻣﻲ ﺍﻟﹾﻤﻘﹶﻠﱢﺪِ ﻣﻊ ﺍﻟﹾﻌﺎﻟِﻢِ ﺍﻟﹾﻤﺠﺘﻬِﺪِ ،ﺑﻞﹾ ﻫﻮ ﺩﻭﻥﹶ ﺫﹶﻟِﻚ ﺑِﻜﹶﺜِﲑٍ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻌﺎﻣﻲ ﻳﻤﻜِﻨﻪ ﺃﹶﻥﹾ ﻳﺼِﲑ ﻋﺎﻟِﻤﺎ ،ﻭﻟﹶﺎ ﻳﻤﻜِﻦ ﻟِﻠﹾﻌﺎﻟِﻢِ ﺃﹶﻥﹾ ﻳﺼِﲑ ﻧﺒِﻴﺎ ﺭﺳﻮﻟﹰﺎ ،ﻓﹶﺈِﺫﹶﺍ ﻋﺮﻑ ﺍﻟﹾﻌﺎﻣﻲ ﺍﻟﹾﻤﻘﹶﻠﱢﺪ ﻋﺎﻟِﻤﺎ ،ﻓﹶﺪﻝﱠ ﻋﻠﹶﻴﻪِ ﻋﺎﻣﻴﺎ ﺁﺧﺮ. ﺛﹸﻢ ﺍﺧﺘﻠﹶﻒ ﺍﻟﹾﻤﻔﹾﺘِﻲ ﻭﺍﻟﺪﺍﻝﱡ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺴﺘﻔﹾﺘِﻲ ﻳﺠِﺐ ﻋﻠﹶﻴﻪِ ﻗﹶﺒﻮﻝﹸ ﻗﹶﻮﻝِ ﺍﻟﹾﻤﻔﹾﺘِﻲ ،ﺩﻭﻥﹶ ﺍﻟﺪﺍﻝﱢ ،ﻓﹶﻠﹶﻮ ﻗﹶﺎﻝﹶ ﺍﻟﺪﺍﻝﱡ :ﺍﻟﺼﻮﺍﺏ ﻣﻌِﻲ ﺩﻭﻥﹶ ﺍﻟﹾﻤﻔﹾﺘِﻲ ،ﻟِﺄﹶﻧﻲ ﺃﹶﻧﺎ ﺍﻟﹾﺄﹶﺻﻞﹸ ﻓِﻲ ﻋِﻠﹾﻤِﻚ ﺑِﺄﹶﻧﻪ ﻣﻔﹾﺖٍ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺪﻣﺖ ﻗﹶﻮﻟﹶﻪ ﻋﻠﹶﻰ ﻗﹶﻮﻟِﻲ ﻗﹶﺪﺣﺖ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ ﺍﻟﱠﺬِﻱ ﺑِﻪِ ﻋﺮﻓﹾﺖ ﺃﹶﻧﻪ ﻣﻔﹾﺖٍ ،ﻓﹶﻠﹶﺰِﻡ ﺍﻟﹾﻘﹶﺪﺡ ﻓِﻲ ﻓﹶﺮﻋِﻪِ ! ﻓﹶﻴﻘﹸﻮﻝﹸ ﻟﹶﻪ ﺍﻟﹾﻤﺴﺘﻔﹾﺘِﻲ :ﺃﹶﻧﺖ ﻟﹶﻤﺎ ﺷﻬِﺪﺕ ﻟﹶﻪ ﺑِﺄﹶﻧﻪ ﻣﻔﹾﺖٍ ،ﻭﺩﻟﹶﻠﹾﺖ ﻋﻠﹶﻴﻪِ ،ﺷﻬِﺪﺕ ﻟﹶﻪ ﺑِﻮﺟﻮﺏِ ﺗﻘﹾﻠِﻴﺪِﻩِ ﺩﻭﻧﻚ ،ﻓﹶﻤﻮﺍﻓﹶﻘﹶﺘِﻲ ﻟﹶﻚ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻌﻠﹶﻢِ ﺍﻟﹾﻤﻌﻴﻦِ ،ﻟﹶﺎ ﺗﺴﺘﻠﹾﺰِﻡ ﻣﻮﺍﻓﹶﻘﹶﺘﻚ ﻓِﻲ ﻛﹸﻞﱢ ﻣﺴﺄﹶﻟﹶﺔٍ ،ﻭﺧﻄﹶﺆﻙ ﻓِﻴﻤﺎ ﺧﺎﻟﹶﻔﹾﺖ ﻓِﻴﻪِ ﺍﻟﹾﻤﻔﹾﺘِﻲ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺃﹶﻋﻠﹶﻢ ﻣِﻨﻚ ،ﻟﹶﺎ ﻳﺴﺘﻠﹾﺰِﻡ ﺧﻄﹶﺄﹶﻙ ﻓِﻲ ﻋِﻠﹾﻤِﻚ ﺑِﺄﹶﻧﻪ ﻣﻔﹾﺖٍ ،ﻫﺬﹶﺍ ﻣﻊ ﻋِﻠﹾﻤِﻪِ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﻔﹾﺘِﻲ ﻗﹶﺪ ﻳﺨﻄِﺊﹸ. ﻭﺍﻟﹾﻌﺎﻗِﻞﹸ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﻣﻌﺼﻮﻡ ﻓِﻲ ﺧﺒﺮِﻩِ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻟﹶﺎ ﻳﺠﻮﺯ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺨﻄﹶﺄﹸ، ﻓﹶﻴﺠِﺐ ﻋﻠﹶﻴﻪِ ﺍﻟﺘﺴﻠِﻴﻢ ﻟﹶﻪ ﻭﺍﻟِﺎﻧﻘِﻴﺎﺩ ﻟِﺄﹶﻣﺮِﻩِ ،ﻭﻗﹶﺪ ﻋﻠِﻤﻨﺎ ﺑِﺎﻟِﺎﺿﻄِﺮﺍﺭِ ﻣِﻦ ﺩِﻳﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺃﹶﻥﱠ ﺍﻟﺮﺟﻞﹶ ﻟﹶﻮ ﻗﹶﺎﻝﹶ ﻟِﻠﺮﺳﻮﻝِ :ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺍﻟﱠﺬِﻱ ﺗﻠﹾﻘِﻴﻪِ ﻋﻠﹶﻴﻨﺎ ،ﻭﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﺍﻟﱠﺘِﻲ ﺟِﺌﹾﺘﻨﺎ ﺑِﻬﺎ ،ﻗﹶﺪ ﺗﻀﻤﻦ ﻛﹸﻞﱞ ﻣِﻨﻬﻤﺎ ﺃﹶﺷﻴﺎﺀَ ﻛﹶﺜِﲑﺓﹰ ﺗﻨﺎﻗِﺾ ﻣﺎ ﻋﻠِﻤﻨﺎﻩ ﺑِﻌﻘﹸﻮﻟِﻨﺎ ،ﻭﻧﺤﻦ ﺇِﻧﻤﺎ ﻋِﻠِﻤﻨﺎ ﺻِﺪﻗﹶﻚ ﺑِﻌﻘﹸﻮﻟِﻨﺎ ،ﻓﹶﻠﹶﻮ ﻗﹶﺒِﻠﹾﻨﺎ ﺟﻤِﻴﻊ ﻣﺎ ﺗﻘﹸﻮﻟﹸﻪ ﻣﻊ ﺃﹶﻥﱠ ﻋﻘﹸﻮﻟﹶﻨﺎ ﺗﻨﺎﻗِﺾ ﺫﹶﻟِﻚ ﻟﹶﻜﹶﺎﻥﹶ ﻗﹶﺪﺣﺎ ﻓِﻲ ﻣﺎ ﻋﻠِﻤﻨﺎ ﺑِﻪِ ﺻِﺪﻗﹶﻚ ،ﻓﹶﻨﺤﻦ ﻧﻌﺘﻘِﺪ ﻣﻮﺟِﺐ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﺍﻟﹾﻤﻨﺎﻗِﻀﺔِ ﻟِﻤﺎ ﻇﹶﻬﺮ ﻣِﻦ ﻛﹶﻠﹶﺎﻣِﻚ ،ﻭﻛﹶﻠﹶﺎﻣﻚ ﻧﻌﺮِﺽ ﻋﻨﻪ ،ﻟﹶﺎ ﻧﺘﻠﹶﻘﱠﻰ ﻣِﻨﻪ ﻫﺪﻳﺎ ﻭﻟﹶﺎ ﻋِﻠﹾﻤﺎ ،ﻟﹶﻢ ﻳﻜﹸﻦ ﻣِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﺍﻟﺮﺟﻞِ ﻣﺆﻣِﻨﺎ ﺑِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ،ﻭﻟﹶﻢ ﻳﺮﺽ ﻣِﻨﻪ ﺍﻟﺮﺳﻮﻝﹸ ﺑِﻬﺬﹶﺍ، ١٨٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻞﹾ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻟﹶﻮ ﺳﺎﻍﹶ ﻟﹶﺄﹶﻣﻜﹶﻦ ﻛﹸﻞﱡ ﺃﹶﺣﺪٍ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺆﻣِﻦ ﺑِﺸﻲﺀٍ ﻣِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ،ﺇِﺫِ ﺍﻟﹾﻌﻘﹸﻮﻝﹸ ﻣﺘﻔﹶﺎﻭِﺗﺔﹲ ،ﻭﺍﻟﺸﺒﻬﺎﺕ ﻛﹶﺜِﲑﺓﹲ ،ﻭﺍﻟﺸﻴﺎﻃِﲔ ﻟﹶﺎ ﺗﺰﺍﻝﹸ ﺗﻠﹾﻘِﻲ ﺍﻟﹾﻮﺳﺎﻭِﺱ ﻓِﻲ ﺍﻟﻨﻔﹸﻮﺱِ ،ﻓﹶﻴﻤﻜِﻦ ﻛﹸﻞﱡ ﺃﹶﺣﺪٍ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﻣِﺜﹾﻞﹶ ﻫﺬﹶﺍ ﻓِﻲ ﻛﹸﻞﱢ ﻣﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻭﻣﺎ ﺃﹶﻣﺮ ﺑِﻪِ ! ! ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ßûüÎ7ßJø9$#
à÷»n=t6ø9$# žwÎ) ÉAqß™§•9$# ’n?tã $¨B
{ÇÌÎÈ
)(٢
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
{3
)(١
šúÎiüt7ãŠÏ9 ¾ÏmÏBöqs% Èb$|¡Î=Î/ žwÎ) @Aqß™§‘ `ÏB $uZù=y™ö‘r& !$tBur
;âä!$t±o„ `tB “ωôgtƒur âä!$t±o„ `tB ª!$# ‘@ÅÒãŠsù ( öNçlm ÑúüÎ7•B Ò=»tGÅ2ur
} .(٤) {ÇÊÎÈ
} (٦) {ÇËÈ ÈûüÎ7ßJø9$# É=»tGÅ3ø9$#
ﻭﻗﹶﺎﻝﹶ} :
à÷»n=t7ø9$# žwÎ) È@ß™”•9$# ’n?tã ö@ygsù
} .(٣) {4
Ö‘qçR «!$# šÆÏiB Nà2uä!%y` ô‰s%
ÈûüÎ7ßJø9$# É=»tGÅ3ø9$#ur ÇÊÈ üNm
} .(٥) {ÇËÈ
?àM»tƒ#uä y7ù=Ï
Ïm÷ƒy‰tƒ tû÷üt/ “Ï%©!$# t,ƒÏ‰óÁs? `Å6»s9ur 2”uŽtIøÿム$ZVƒÏ‰tn tb%x. $tB
tbqãZÏB÷sム5Qöqs)Ïj9 ZpuH÷qu‘ur “Y‰èdur &äóÓx« Èe@à2 Ÿ@‹ÅÁøÿs?ur
{ÇÊÊÊÈ
tûüÏJÎ=ó¡ßJù=Ï9 3“uŽô³ç0ur ZpyJômu‘ur “Y‰èdur &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$#
)(٧
}
{ÇÑÒÈ
š•ø‹n=tã $uZø9¨“tRur
)(٨
ﻭﻧﻈﹶﺎﺋِﺮ ﺫﹶﻟِﻚ
ﻛﹶﺜِﲑﺓﹲ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ. ﻓﹶﺄﹶﻣﺮ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ :ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺮﺳﻮﻝﹸ ﺗﻜﹶﻠﱠﻢ ﻓِﻴﻪِ ) ﺑِﻤﺎ ﻳﺪﻝﱡ (
)(٩
ﻋﻠﹶﻰ
ﺍﻟﹾﺤﻖ ﺃﹶﻡ ﻟﹶﺎ ؟ ﺍﻟﺜﱠﺎﻧِﻲ ﺑﺎﻃِﻞﹲ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻗﹶﺪ ﺗﻜﹶﻠﱠﻢ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﺑِﺄﹶﻟﹾﻔﹶﺎﻅٍ ﻣﺠﻤﻠﹶﺔٍ ﻣﺤﺘﻤِﻠﹶﺔٍ ،ﻓﹶﻤﺎ ﺑﻠﱠﻎﹶ ) (1ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٩٩ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٣٥ ) (3ﺳﻮﺭﺓ ﺇِﺑﺮﺍﻫِﻴﻢ ﺁﻳﺔ . ٤ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓِ ﺁﻳﺔ . ١٥ ) (5ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺘﺎﻥ . ٢ ، ١ ) (6ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ . ٢ ) (7ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١١١ ) (8ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ٨٩ ) (9ﺍﻟﺰﻳﺎﺩﺓ ﺿﺮﻭﺭﻳﺔ ﻟﺼﺤﺔ ﺍﻟﻜﻼﻡ .ﱂ ﺗﺬﻛﺮ ﰲ ﺍﳌﻄﺒﻮﻋﺔ . ١٨٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺒﻠﹶﺎﻍﹶ ﺍﻟﹾﻤﺒِﲔ ،ﻭﻗﹶﺪ ﺷﻬِﺪ ﻟﹶﻪ ﺧﻴﺮ ﺍﻟﹾﻘﹸﺮﻭﻥِ ﺑِﺎﻟﹾﺒﻠﹶﺎﻍِ ،ﻭﺃﹶﺷﻬﺪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﻓِﻲ ﺍﻟﹾﻤﻮﻗِﻒِ ﺍﻟﹾﺄﹶﻋﻈﹶﻢِ، ﻓﹶﻤﻦ ﻳﺪﻋِﻲ ﺃﹶﻧﻪ ﻓِﻲ ﺃﹸﺻﻮﻝِ ﺍﻟﺪﻳﻦِ ﻟﹶﻢ ﻳﺒﻠﱢﻎِ ﺍﻟﹾﺒﻠﹶﺎﻍﹶ ﺍﻟﹾﻤﺒِﲔ ،ﻓﹶﻘﹶﺪِ ﺍﻓﹾﺘﺮﻯ ﻋﻠﹶﻴﻪِ .r
١٨٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
[ٍﺮِ ﻋِﻠﹾﻢﻐﻴ ِﻳﻦِ ﺑﻮﺭِ ﺍﻟﺪ ﻓِﻲ ﺃﹸﻣﻜﹶﻠﱡﻢ]ﺍﻟﺘ
[ٍﺮِ ﻋِﻠﹾﻢﻴﻳﻦِ ﺑِﻐﻮﺭِ ﺍﻟﺪﻜﹶﻠﱡﻢِ ﻓِﻲ ﺃﹸﻣﻦِ ﺍﻟﺘ ﻋﻲﻬ]ﺍﻟﻨ ﻦ ﻋﻪﺍﻣﺮ ﻣﻪﺒﺠ ﺣ،ﻪﻤﻠِﻴﻢِ ﻓﹶﻬﺴ ﺑِﺎﻟﺘﻊﻘﹾﻨ ﻳﻟﹶﻢ ﻭ،ﻪ ﻋِﻠﹾﻤﻪﻨ ﻋﻈِﺮﺎ ﺣ ﻣ ﻋِﻠﹾﻢﺍﻡ ﺭﻦ ) ﻓﹶﻤ:ﻟﹸﻪﻗﹶﻮ .( ِﺎﻥﺤِﻴﺢِ ﺍﻟﹾﺈِﳝﺻ ﻭ،ِﺮِﻓﹶﺔﻌﺎﻓِﻲ ﺍﻟﹾﻤﺻ ﻭ،ِﺣِﻴﺪﻮﺎﻟِﺺِ ﺍﻟﺘﺧ ﻓِﻲﻞﹾ ﻭ ﺑ- ِﻳﻦﻮﻝِ ﺍﻟﺪ ﻓِﻲ ﺃﹸﺻﻜﹶﻠﱠﻢﺘﺬِﻳﺮٍ ﺃﹶﻥﹾ ﻳﺤﺓﹸ ﺗﺎﺩﺯِﻳ ﻭ،ِﻝ ﻟِﻠﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﺄﹶﻭﻘﹾﺮِﻳﺮﺬﹶﺍ ﺗ ﻫ:ﺵ uŽ|Çt7ø9$#ur yìôJ¡¡9$# ¨bÎ) 4 íOù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB ß#ø)s? Ÿwur ’Îû ãAω»pgä† `tB Ĩ$¨Z9$# z`ÏBur
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗ ﻭ.ٍﺮِ ﻋِﻠﹾﻢﻴ ﺑِﻐ-ﺎﺮِﻫﻏﹶﻴ
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗ( ﻭ١) {ÇÌÏÈ Zwqä«ó¡tB çm÷Ytã tb%x. y7Í´¯»s9'ré& ‘@ä. yŠ#xsàÿø9$#ur
4’n<Î) ÏmƒÏ‰öku‰ur ¼ã&—#ÅÒム¼çm¯Rr'sù çnžwuqs? `tB ¼çm¯Rr& Ïmø‹n=tã |=ÏGä. ÇÌÈ 7‰ƒÌ•¨B 9`»sÜø‹x© ¨@à2 ßìÎ6®Ktƒur 5Où=Ïã ÎŽö•tóÎ/ «!$# Ÿwur 5Où=Ïæ ÎŽö•tóÎ/ «!$# ’Îû ãAω»pgä† `tB Ĩ$¨Z9$# z`ÏBur
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗﻭ
(٢)
{ÇÍÈ
ÎŽ•Ïè¡¡9$# É>#x‹tã
¼çmà)ƒÉ‹çRur ( Ó“÷“Åz $u‹÷R‘‰9$# ’Îû ¼çms9 ( «!$# È@‹Î6y™ `tã ¨@ÅÒã‹Ï9 ¾ÏmÏÿôÜÏã u’ÎT$rO ÇÑÈ 9Ž•ÏZ•B 5=»tGÏ. Ÿwur “W‰èd ÎŽö•tóÎ/ çm1uqyd yìt7©?$# Ç`£JÏB ‘@|Êr& ô`tBur tbqãèÎ7-Ftƒ bÎ)
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗﻭ
(٣)
{ÇÒÈ
È,ƒÍ•ptø:$# z>#x‹tã ÏpyJ»uŠÉ)ø9$# tPöqtƒ
} :ﺎﻟﹶﻰﻌﻗﹶﺎﻝﹶ ﺗ( ﻭ٤) {ÇÎÉÈ tûüÏJÎ=»©à9$# tPöqs)ø9$# “ωöku‰ Ÿw ©!$# žcÎ) 4 «!$# šÆÏiB “W‰èd
ﻣِﻦﺮِ ﺫﹶﻟِﻚ( ﺇِﻟﹶﻰ ﻏﹶﻴ٥) {ÇËÌÈ
#“y‰çlù;$# ãNÍkÍh5§‘ `ÏiB Nèduä!%y` ô‰s)s9ur ( ߧàÿRF{$# “uqôgs? $tBur £`©à9$# žwÎ)
.ﻰﻨﻌﺬﹶﺍ ﺍﻟﹾﻤﻠﹶﻰ ﻫﺍﻟﱠﺔِ ﻋﺎﺕِ ﺍﻟﺪﺍﻟﹾﺂﻳ
. ٣٦ ﺍﺀِ ﺁﻳﺔﺮ( ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳ1) . ٤ ، ٣ ﺁﻳﺔﺞ( ﺳﻮﺭﺓ ﺍﻟﹾﺤ2) . ٩ ، ٨ ﺁﻳﺔﺞ( ﺳﻮﺭﺓ ﺍﻟﹾﺤ3) . ٥٠ ﺺِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼ4) . ٢٣ ﻢِ ﺁﻳﺔﺠ( ﺳﻮﺭﺓ ﺍﻟﻨ5) ١٨٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻋﻦ ﺃﹶﺑِﻲ ﺃﹸﻣﺎﻣﺔﹶ ﺍﻟﹾﺒﺎﻫِﻠِﻲ
t
ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
}ﻣﺎ ﺿﻞﱠ ﻗﹶﻮﻡ ﺑﻌﺪ ﻫﺪﻯ ﻛﹶﺎﻧﻮﺍ
ﻋﻠﹶﻴﻪِ ﺇِﻟﱠﺎ ﺃﹸﻭﺗﻮﺍ ﺍﻟﹾﺠﺪﻝﹶ ﺛﹸﻢ ﺗﻠﹶﺎ .(١) { {4 Kwy‰y` žwÎ) y7s9 çnqç/uŽŸÑ $tB } :ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣِﺬِﻱ ،ﻭﻗﹶﺎﻝﹶ: ﺣﺪِﻳﺚﹲ ﺣﺴﻦ .ﻭﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻗﹶﺎﻟﹶﺖ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺍﻟﺮﺟﺎﻝِ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺄﹶﻟﹶﺪ ﺍﻟﹾﺨﺼﻴﻢ .{ﺧﺮﺟﺎﻩ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ.
r
}ﺇِﻥﱠ ﺃﹶﺑﻐﺾ
]ﻧﻘﹾﺾ ﺗﻮﺣِﻴﺪِ ﻣﻦ ﻟﹶﻢ ﻳﺴﻠِﻢ[
ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﻣﻦ ﻟﹶﻢ ﻳﺴﻠﱢﻢ ﻟِﻠﺮﺳﻮﻝِ ﻧﻘﹶﺺ ﺗﻮﺣِﻴﺪﻩ ،ﻓﹶﺈِﻧﻪ ﻳﻘﹸﻮﻝﹸ ﺑِﺮﺃﹾﻳِﻪِ ﻭﻫﻮﺍﻩ ،ﺃﹶﻭ ﻳﻘﹶﻠﱢﺪ ﺫﹶﺍ ﺭﺃﹾﻱٍ ﻭﻫﻮﻯ ﺑِﻐﻴﺮِ ﻫﺪﻯ ﻣِﻦ ﺍﻟﻠﱠﻪِ ،ﻓﹶﻴﻨﻘﹸﺺ ﻣِﻦ ﺗﻮﺣِﻴﺪِﻩِ ﺑِﻘﹶﺪﺭِ ﺧﺮﻭﺟِﻪِ ﻋﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ، ﻓﹶﺈِﻧﻪ ﻗﹶﺪِ ﺍﺗﺨﺬﹶﻩ ﻓِﻲ ﺫﹶﻟِﻚ ﺇِﻟﹶﻬﺎ ﻏﹶﻴﺮ ﺍﻟﻠﱠﻪِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ{çm1uqyd ¼çmyg»s9Î) x‹sƒªB$# Ç`tB |M÷ƒuät•sùr& } :
)(٢
ﺃﹶﻱ :ﻋﺒﺪ ﻣﺎ ﺗﻬﻮﺍﻩ ﻧﻔﹾﺴﻪ .ﻭﺇِﻧﻤﺎ ﺩﺧﻞﹶ ﺍﻟﹾﻔﹶﺴﺎﺩ ﻓِﻲ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻣِﻦ ﺛﹶﻠﹶﺎﺙِ ﻓِﺮﻕٍ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﺍﻟﹾﻤﺒﺎﺭﻙِ ﺭﺣﻤﺔﹸ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻪِ: ﺭﺃﹶﻳﺖ ﺍﻟـﺬﱡﻧﻮﺏ ﺗﻤِﻴـﺖ ﺍﻟﹾﻘﹸﻠﹸـﻮﺏ
ﻭﻗﹶــﺪ ﻳــﻮﺭِﺙﹸ ﺍﻟــﺬﱡﻝﱠ ﺇِﺩﻣﺎﻧﻬــﺎ
ﻭﺗــﺮﻙ ﺍﻟــﺬﱡﻧﻮﺏِ ﺣﻴــﺎﺓﹸ ﺍﻟﹾﻘﹸﻠﹸــﻮﺏِ
ﻭ ﺧﻴـــﺮ ﻟِﻨﻔﹾـــﺴِﻚ ﻋِـــﺼﻴﺎﻧﻬﺎ
ﻭﺃﹶﺣﺒـــﺎﺭ ﺳـــﻮﺀٍ ﻭﺭﻫﺒﺎﻧﻬـــﺎ ـﻮﻙ ـﺎ ﺍﻟﹾﻤﻠﹸـ ﻭﻫـﻞﹾ ﺃﹶﻓﹾـﺴﺪ ﺍﻟـﺪﻳﻦ ﺇِﻟﱠـ ﻓﹶﺎﻟﹾﻤﻠﹸﻮﻙ ﺍﻟﹾﺠﺎﺋِﺮﺓﹸ ﻳﻌﺘﺮِﺿﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﺸﺮِﻳﻌﺔِ ﺑِﺎﻟﺴﻴﺎﺳﺎﺕِ ﺍﻟﹾﺠﺎﺋِﺮﺓِ ،ﻭﻳﻌﺎﺭِﺿﻮﻧﻬﺎ ﺑِﻬﺎ، ﻭﻳﻘﹶﺪﻣﻮﻧﻬﺎ ﻋﻠﹶﻰ ﺣﻜﹾﻢِ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ .ﻭﺃﹶﺣﺒﺎﺭ ﺍﻟﺴﻮﺀِ ،ﻭﻫﻢ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﺍﻟﹾﺨﺎﺭِﺟﻮﻥﹶ ﻋﻦِ ﺍﻟﺸﺮِﻳﻌﺔِ ﺑِﺂﺭﺍﺋِﻬِﻢ ﻭﺃﹶﻗﹾﻴِﺴﺘِﻬِﻢ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ،ﺍﻟﹾﻤﺘﻀﻤﻨﺔِ ﺗﺤﻠِﻴﻞﹶ ﻣﺎ ﺣﺮﻡ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ،ﻭﺗﺤﺮِﱘ ﻣﺎ ﺃﹶﺑﺎﺣﻪ، ﻭﺍﻋﺘِﺒﺎﺭ ﻣﺎ ﺃﹶﻟﹾﻐﺎﻩ ،ﻭﺇِﻟﹾﻐﺎﺀَ ﻣﺎ ﺍﻋﺘﺒﺮﻩ ،ﻭﺇِﻃﹾﻠﹶﺎﻕ ﻣﺎ ﻗﹶﻴﺪﻩ ،ﻭﺗﻘﹾﻴِﻴﺪ ﻣﺎ ﺃﹶﻃﹾﻠﹶﻘﹶﻪ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ. ﻭﺍﻟﺮﻫﺒﺎﻥﹸ ﻭﻫﻢ ﺟﻬﺎﻝﹸ ﺍﻟﹾﻤﺘﺼﻮﻓﹶﺔِ ،ﺍﻟﹾﻤﻌﺘﺮِﺿﻮﻥﹶ ﻋﻠﹶﻰ ﺣﻘﹶﺎﺋِﻖِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﺸﺮﻉِ ،ﺑِﺎﻟﹾﺄﹶﺫﹾﻭﺍﻕِ ﻭﺍﻟﹾﻤﻮﺍﺟِﻴﺪِ ﻭﺍﻟﹾﺨﻴﺎﻟﹶﺎﺕِ ﻭﺍﻟﹾﻜﹸﺸﻮﻓﹶﺎﺕِ ﺍﻟﹾﺒﺎﻃِﻠﹶﺔِ ﺍﻟﺸﻴﻄﹶﺎﻧِﻴﺔِ ،ﺍﻟﹾﻤﺘﻀﻤﻨﺔِ ﺷﺮﻉ ﺩِﻳﻦٍ ﻟﹶﻢ ﻳﺄﹾﺫﹶﻥﹾ ﺑِﻪِ
) (1ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ . ٥٨ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺠﺎﺛِﻴﺔِ ﺁﻳﺔ . ٢٣ ١٨٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻠﱠﻪ ،ﻭﺇِﺑﻄﹶﺎﻝﹶ ﺩِﻳﻨِﻪِ ﺍﻟﱠﺬِﻱ ﺷﺮﻋﻪ ﻋﻠﹶﻰ ﻟِﺴﺎﻥِ ﻧﺒِﻴﻪِ
r
ﻭﺍﻟﺘﻌﻮﺽ ﻋﻦ ﺣﻘﹶﺎﺋِﻖِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺨﺪﻉِ
ﺍﻟﺸﻴﻄﹶﺎﻥِ ﻭﺣﻈﹸﻮﻅِ ﺍﻟﻨ ﹾﻔﺲِ .ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﹾﺄﹶﻭﻟﹸﻮﻥﹶ :ﺇِﺫﹶﺍ ﺗﻌﺎﺭﺿﺖِ ﺍﻟﺴﻴﺎﺳﺔﹸ ﻭﺍﻟﺸﺮﻉ ﻗﹶﺪﻣﻨﺎ ﺍﻟﺴﻴﺎﺳﺔﹶ ! ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺂﺧﺮﻭﻥﹶ :ﺇِﺫﹶﺍ ﺗﻌﺎﺭﺽ ﺍﻟﹾﻌﻘﹾﻞﹸ ﻭﺍﻟﻨﻘﹾﻞﹸ ﻗﹶﺪﻣﻨﺎ ﺍﻟﹾﻌﻘﹾﻞﹶ ! ﻭﻗﹶﺎﻝﹶ ﺃﹶﺻﺤﺎﺏ ﺍﻟﺬﱠﻭﻕِ :ﺇِﺫﹶﺍ ﺗﻌﺎﺭﺽ ﺍﻟﺬﱠﻭﻕ ﻭﺍﻟﹾﻜﹶﺸﻒ ،ﻭﻇﹶﺎﻫِﺮ ﺍﻟﺸﺮﻉِ ﻗﹶﺪﻣﻨﺎ ﺍﻟﺬﱠﻭﻕ ﻭﺍﻟﹾﻜﹶﺸﻒ.
]ﻛﹶﻠﹶﺎﻡ ﺍﻟﹾِﺈﻣﺎﻡِ ﺍﻟﹾﻐﺰﺍﻟِﻲ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﹾﺠﺪﻝِ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﻟِﻤﺎﺫﹶﺍ ﺫﹶﻡ ﺍﻟﺴﻠﹶﻒ ﻋِﻠﹾﻢ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ؟[
ﻭﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺃﹶﺑِﻲ ﺣﺎﻣِﺪٍ ﺍﻟﹾﻐﺰﺍﻟِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﺍﻟﱠﺬِﻱ ﺳﻤﺎﻩ ﺇِﺣﻴﺎﺀَ ﻋﻠﹸﻮﻡِ ﺍﻟﺪﻳﻦِ ﻭﻫﻮ ﻣِﻦ ﺃﹶﺟﻞﱢ ﻛﹸﺘﺒِﻪِ ،ﺃﹶﻭ ﺃﹶﺟﻠﱢﻬﺎ :ﻓﹶﺈِﻥﹾ ﻗﹸﻠﹾﺖ :ﻓﹶﻌِﻠﹾﻢ ﺍﻟﹾﺠﺪﻝِ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻣﺬﹾﻣﻮﻡ ﻛﹶﻌِﻠﹾﻢِ ﺍﻟﻨﺠﻮﻡِ ﺃﹶﻭ ﻫﻮ ﻣﺒﺎﺡ ﺃﹶﻭ ﻣﻨﺪﻭﺏ ﺇِﻟﹶﻴﻪِ ؟ ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻟِﻠﻨﺎﺱِ ﻓِﻲ ﻫﺬﹶﺍ ﻏﹸﻠﹸﻮﺍ ﻭِﺇِﺳﺮﺍﻓﹰﺎ ﻓِﻲ ﺃﹶﻃﹾﺮﺍﻑٍ .ﻓﹶﻤِﻦ ﻗﹶﺎﺋِﻞٍ :ﺇِﻧﻪ ﺑِﺪﻋﺔﹲ ﻭﺣﺮﺍﻡ ،ﻭﺇِﻥﱠ ﺍﻟﹾﻌﺒﺪ ﺃﹶﻥﹾ ﻳﻠﹾﻘﹶﻰ ﺍﻟﻠﱠﻪ ﺑِﻜﹸﻞﱢ ﺫﹶﻧﺐٍ ﺳِﻮﻯ ﺍﻟﺸﺮﻙِ ﺧﻴﺮ ﻟﹶﻪ ﻣِﻦ ﺃﹶﻥﹾ ﻳﻠﹾﻘﹶﺎﻩ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ. ﻭﻣِﻦ ﻗﹶﺎﺋِﻞٍ :ﺇِﻧﻪ ﻓﹶﺮﺽ ،ﺇِﻣﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻜِﻔﹶﺎﻳﺔِ ،ﻭﺇِﻣﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ،ﻭﺇِﻧﻪ ﺃﹶﻓﹾﻀﻞﹸ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﻭﺃﹶﻋﻠﹶﻰ ﺍﻟﹾﻘﹸﺮﺑﺎﺕِ ،ﻓﹶﺈِﻧﻪ ﺗﺤﻘِﻴﻖ ﻟِﻌِﻠﹾﻢِ ﺍﻟﺘﻮﺣِﻴﺪِ ﻭﻧِﻀﺎﻝﹲ ﻋﻦ ﺩِﻳﻦِ ﺍﻟﻠﱠﻪِ .ﻗﹶﺎﻝﹶ :ﻭﺇِﻟﹶﻰ ﺍﻟﺘﺤﺮِﱘِ ﺫﹶﻫﺐ ﺍﻟﺸﺎﻓِﻌِﻲ ﻭﻣﺎﻟِﻚ ﻭﺃﹶﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞٍ ﻭﺳﻔﹾﻴﺎﻥﹸ ﻭﺟﻤِﻴﻊ ﺃﹶﺋِﻤﺔِ ﺍﻟﹾﺤﺪِﻳﺚِ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﻭﺳﺎﻕ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹶ ﻋﻦ ﻫﺆﻟﹶﺎﺀِ .ﻗﹶﺎﻝﹶ :ﻭﻗﹶﺪِ ﺍﺗﻔﹶﻖ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﺪِﻳﺚِ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﻋﻠﹶﻰ ﻫﺬﹶﺍ .ﻟﹶﺎ ﻳﻨﺤﺼِﺮ ﻣﺎ ﻧﻘِﻞﹶ ﻋﻨﻬﻢ ﻣِﻦ ﺍﻟﺘﺸﺪِﻳﺪﺍﺕِ ﻓِﻴﻪِ ] ،ﻭﻗﹶﺎﻟﹸﻮﺍ [:
)(١
ﻣﺎ ﺳﻜﹶﺖ ﻋﻨﻪ ﺍﻟﺼﺤﺎﺑﺔﹸ -ﻣﻊ ﺃﹶﻧﻬﻢ ﺃﹶﻋﺮﻑ ﺑِﺎﻟﹾﺤﻘﹶﺎﺋِﻖِ
ﻭﺃﹶﻓﹾﺼﺢ ﺑِﺘﺮﺗِﻴﺐِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﻣِﻦ ﻏﹶﻴﺮِﻫِﻢ - ﺇِﻟﱠﺎ ﻟِﻤﺎ ﻳﺘﻮﻟﱠﺪ ﻣِﻨﻪ ﻣِﻦ ﺍﻟﺸﺮ ] .ﻭﻟِﺬﹶﻟِﻚ[ ﺍﻟﻨﺒِﻲ
r
)(٢
ﻗﹶﺎﻝﹶ
}ﻫﻠﹶﻚ ﺍﻟﹾﻤﺘﻨﻄﱢﻌﻮﻥﹶ{ ) .(٣ﺃﹶﻱِ ﺍﻟﹾﻤﺘﻌﻤﻘﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﺤﺚِ ﻭﺍﻟِﺎﺳﺘِﻘﹾﺼﺎﺀِ .ﻭﺍﺣﺘﺠﻮﺍ
ﺃﹶﻳﻀﺎ ﺑِﺄﹶﻥﱠ ﺫﹶﻟِﻚ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﺪﻳﻦِ ﻟﹶﻜﹶﺎﻥﹶ ﺃﹶﻫﻢ ﻣﺎ ﻳﺄﹾﻣﺮ ﺑِﻪِ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻭﻳﻌﻠﹶﻢ ﻃﹶﺮِﻳﻘﹸﻪ ﻭﻳﺜﹾﻨِﻲ ﻋﻠﹶﻰ ﺃﹶﺭﺑﺎﺑِﻪِ .ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺑﻘِﻴﺔﹶ ﺍﺳﺘِﺪﻟﹶﺎﻟِﻬِﻢ ،ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺍﺳﺘِﺪﻟﹶﺎﻝﹶ ﺍﻟﹾﻔﹶﺮِﻳﻖِ ﺍﻟﹾﺂﺧﺮِ .ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﻥﹾ ﻗﹸﻠﹾﺖ :ﻓﹶﻤﺎ ﺍﻟﹾﻤﺨﺘﺎﺭ ﻋِﻨﺪﻙ ؟ ﻓﹶﺄﹶﺟﺎﺏ ﺑِﺎﻟﺘﻔﹾﺼِﻴﻞِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻓِﻴﻪِ ﻣﻨﻔﹶﻌﺔﹲ ،ﻭﻓِﻴﻪِ ﻣﻀﺮﺓﹲ :ﻓﻬﻮ
) (1ﰲ ﺍﻷﺻﻞ ) :ﻗﺎﻟﻮﺍ( ،ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﻹﺣﻴﺎﺀ . ٩٥ / ١ﻥ . ) (2ﰲ ﺍﻷﺻﻞ ) :ﻭﻛﺬﻟﻚ( .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﻹﺣﻴﺎﺀ . ٩٥ / ١ﻥ . ) (3ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ ) ، (٢٦٧٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٨ﺃﲪﺪ ). (٣٨٦/١ ١٨٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﺑﺎﻋﺘﺒﺎﺭ ﻣﻨﻔﻌﺘﻪ [
)(١
ﻓﹶﻬﻮ ﻓِﻲ ﻭﻗﹾﺖِ ﺍﻟﹾﺎﻧﺘِﻔﹶﺎﻉِ ﺣﻠﹶﺎﻝﹲ ﺃﹶﻭ ﻣﻨﺪﻭﺏ ﺃﹶﻭ ﻭﺍﺟِﺐ ،ﻛﹶﻤﺎ ﻳﻘﹾﺘﻀِﻴﻪِ
ﺍﻟﹾﺤﺎﻝﹸ .ﻭﻫﻮ ﺑِﺎﻋﺘِﺒﺎﺭِ ﻣﻀﺮﺗِﻪِ ﻓِﻲ ﻭﻗﹾﺖِ ﺍﻟﹾﺎﺳﺘِﻀﺮﺍﺭِ ﻭﻣﺤِﻠﱢﻪِ ﺣﺮﺍﻡ .ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﻣﺎ ﻣﻀﺮﺗﻪ ،ﻓﹶﺈِﺛﹶﺎﺭﺓﹸ ﺍﻟﺸﺒﻬﺎﺕِ ،ﻭﺗﺤﺮِﻳﻒ ﺍﻟﹾﻌﻘﹶﺎﺋِﺪِ ﻭﺇِﺯﺍﻟﹶﺘﻬﺎ ﻋﻦِ ﺍﻟﹾﺠﺰﻡِ ﻭﺍﻟﺘﺼﻤِﻴﻢِ ،ﻭﺫﹶﻟِﻚ ﻣِﻤﺎ ﻳﺤﺼﻞﹸ ﺑِﺎﻟﹾﺎﺑﺘِﺪﺍﺀِ، ﻭﺭﺟﻮﻋﻬﺎ ﺑِﺎﻟﺪﻟِﻴﻞِ ﻣﺸﻜﹸﻮﻙ ﻓِﻴﻪِ ،ﻭﻳﺨﺘﻠِﻒ ﻓِﻴﻪِ ﺍﻟﹾﺄﹶﺷﺨﺎﺹ .ﻓﹶﻬﺬﹶﺍ ﺿﺮﺭﻩ ﻓِﻲ ﺍﻋﺘِﻘﹶﺎﺩِ ﺍﻟﹾﺤﻖ، ﻭﻟﹶﻪ ﺿﺮﺭ ﻓِﻲ ﺗﺄﹾﻛِﻴﺪِ ﺍﻋﺘِﻘﹶﺎﺩِ ﺍﻟﹾﺒِﺪﻋﺔِ ،ﻭﺗﺜﹾﺒِﻴﺘِﻬﺎ ﻓِﻲ ﺻﺪﻭﺭِﻫِﻢ ،ﺑِﺤﻴﺚﹸ ﺗﻨﺒﻌِﺚﹸ ﺩﻭﺍﻋِﻴﻬِﻢ ﻭﻳﺸﺘﺪ ﺣِﺮﺻﻬﻢ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﺻﺮﺍﺭِ ﻋﻠﹶﻴﻪِ ،ﻭﻟﹶﻜِﻦ ﻫﺬﹶﺍ ﺍﻟﻀﺮﺭ ﺑِﻮﺍﺳِﻄﹶﺔِ ﺍﻟﺘﻌﺼﺐِ ﺍﻟﱠﺬِﻱ ﻳﺜﹸﻮﺭ ﻣِﻦ ﺍﻟﹾﺠﺪﻝِ. ﻗﹶﺎﻝﹶ :ﻭﺃﹶﻣﺎ ﻣﻨﻔﹶﻌﺘﻪ ،ﻓﹶﻘﹶﺪ ﻳﻈﹶﻦ ﺃﹶﻥﱠ ﻓﹶﺎﺋِﺪﺗﻪ ﻛﹶﺸﻒ ﺍﻟﹾﺤﻘﹶﺎﺋِﻖِ ﻭﻣﻌﺮِﻓﹶﺘﻬﺎ ﻋﻠﹶﻰ ﻣﺎ ﻫِﻲ ﻋﻠﹶﻴﻪِ ] ﻭﻫﻴﻬﺎﺕ[ ] ﻓِﻴﻪِ [
)(٣
)(٢
ﻓﹶﻠﹶﻴﺲ ﻓِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﻓﹶﺎﺀٌ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻄﹾﻠﹶﺐِ ﺍﻟﺸﺮِﻳﻒِ ،ﻭﻟﹶﻌﻞﱠ ﺍﻟﺘﺨﺒِﻴﻂﹶ ﻭﺍﻟﺘﻀﻠِﻴﻞﹶ
ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺍﻟﹾﻜﹶﺸﻒِ ﻭﺍﻟﺘﻌﺮِﻳﻒِ .ﻗﹶﺎﻝﹶ :ﻭﻫﺬﹶﺍ ﺇِﺫﹶﺍ ﺳﻤِﻌﺘﻪ ﻣِﻦ ﻣﺤﺪﺙٍ ﺃﹶﻭ ﺣﺸﻮِﻱ
ﺭﺑﻤﺎ ﺧﻄﹶﺮ ﺑِﺒﺎﻟِﻚ ﺃﹶﻥﱠ ﺍﻟﻨﺎﺱ ﺃﹶﻋﺪﺍﺀُ ﻣﺎ ﺟﻬِﻠﹸﻮﺍ ،ﻓﹶﺎﺳﻤﻊ ﻫﺬﹶﺍ ﻣِﻤﻦ ﺧﺒﺮ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ،ﺛﹸﻢ ] ﻗﹶﻼﻩ[
)(٤
ﺑﻌﺪ ﺣﻘِﻴﻘﹶﺔِ ﺍﻟﹾﺨِﺒﺮﺓِ ﻭﺑﻌﺪ ﺍﻟﺘﻐﻠﹾﻐﻞِ ﻓِﻴﻪِ ﺇِﻟﹶﻰ ﻣﻨﺘﻬﻰ ﺩﺭﺟﺔِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ ،ﻭﺟﺎﻭﺯ ﺫﹶﻟِﻚ ﺇِﻟﹶﻰ ﺍﻟﺘﻌﻤﻖِ ﻓِﻲ ﻋﻠﹸﻮﻡٍ ﺃﹸﺧﺮ ] ﺗﻨﺎﺳﺐ [ ) (٥ﻧﻮﻉِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻭﺗﺤﻘﱠﻖ ﺃﹶﻥﱠ ﺍﻟﻄﱠﺮِﻳﻖ ﺇِﻟﹶﻰ ﺣﻘﹶﺎﺋِﻖِ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺟﻪِ ﻣﺴﺪﻭﺩ .ﻭﻟﹶﻌﻤﺮِﻱ ﻟﹶﺎ ﻳﻨﻔﹶﻚ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻦ ﻛﹶﺸﻒٍ ﻭﺗﻌﺮِﻳﻒٍ ﻭﺇِﻳﻀﺎﺡٍ ﻟِﺒﻌﺾِ ﺍﻟﹾﺄﹸﻣﻮﺭِ، ﻭﻟﹶﻜِﻦ ﻋﻠﹶﻰ ﺍﻟﻨﺪﻭﺭِ .ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﹶﻠﹾﺘﻪ ﻋﻦِ ﺍﻟﹾﻐﺰﺍﻟِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ. ﻭﻛﹶﻠﹶﺎﻡ ﻣِﺜﹾﻠِﻪِ ﻓِﻲ ﺫﹶﻟِﻚ ﺣﺠﺔﹲ ﺑﺎﻟِﻐﺔﹲ ،ﻭﺍﻟﺴﻠﹶﻒ ﻟﹶﻢ ﻳﻜﹾﺮﻫﻮﻩ ﻟِﻤﺠﺮﺩِ ﻛﹶﻮﻧِﻪِ ﺍﺻﻄِﻠﹶﺎﺣﺎ ﺟﺪِﻳﺪﺍ ﻋﻠﹶﻰ ﻣﻌﺎﻥٍ ﺻﺤِﻴﺤﺔٍ ،ﻛﹶﺎﻟﹾﺎﺻﻄِﻠﹶﺎﺡِ ﻋﻠﹶﻰ ﺃﹶﻟﹾﻔﹶﺎﻅٍ ﻟِﻌﻠﹸﻮﻡٍ ﺻﺤِﻴﺤﺔٍ ،ﻭﻟﹶﺎ ﻛﹶﺮِﻫﻮﺍ ﺃﹶﻳﻀﺎ ﺍﻟﺪﻟﹶﺎﻟﹶﺔﹶ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﻭﺍﻟﹾﻤﺤﺎﺟﺔِ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺒﺎﻃِﻞِ ،ﺑﻞﹾ ﻛﹶﺮِﻫﻮﻩ ﻟِﺎﺷﺘِﻤﺎﻟِﻪِ ﻋﻠﹶﻰ ﺃﹸﻣﻮﺭٍ ﻛﹶﺎﺫِﺑﺔٍ ﻣﺨﺎﻟِﻔﹶﺔٍ ﻟِﻠﹾﺤﻖ .ﻭﻣِﻦ ﺫﹶﻟِﻚ :ﻣﺨﺎﻟﹶﻔﹶﺘﻬﺎ ﻟِﻠﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻭﻣﺎ ﻓِﻴﻪِ ﻣِﻦ ﻋﻠﹸﻮﻡٍ ﺻﺤِﻴﺤﺔٍ ،ﻓﹶﻘﹶﺪ ﻭﻋﺮﻭﺍ ﺍﻟﻄﱠﺮِﻳﻖ ﺇِﻟﹶﻰ ) (1ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﺖ ﻣﻦ ﺍﻹﺣﻴﺎﺀ . ٩٧ / ١ﻥ . ) (2ﰲ ﺍﻷﺻﻞ ) :ﻭﻫﻴﺌﺘﻬﺎ( ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﻹﺣﻴﺎﺀ . ٩٧ / ١ﻥ . ) (3ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻫﺎ ﻣﻦ ﺍﻹﺣﻴﺎﺀ . ٩٧ / ١ﻥ . ) (4ﰲ ﺍﻷﺻﻞ ) :ﻗﺎﻟﻪ( ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﻹﺣﻴﺎﺀ . ٩٧ / ١ﻥ . ) (5ﰲ ﺍﻷﺻﻞ ) :ﺳﻮﻯ( ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﻹﺣﻴﺎﺀ . ٩٧ / ١ﻥ . ١٩٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﺤﺼِﻴﻠِﻬﺎ ،ﻭﺃﹶﻃﹶﺎﻟﹸﻮﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺇِﺛﹾﺒﺎﺗِﻬﺎ ﻣﻊ ﻗِﻠﱠﺔِ ﻧﻔﹾﻌِﻬﺎ ،ﻓﹶﻬِﻲ ﻟﹶﺤﻢ ﺟﻤﻞٍ ﻏﹶﺚﱟ ﻋﻠﹶﻰ ﺭﺃﹾﺱِ ﺟﺒﻞٍ ﻭﻋﺮٍ ،ﻟﹶﺎ ﺳﻬﻞﹲ ﻓﹶﻴﺮﺗﻘﹶﻰ ،ﻭﻟﹶﺎ ﺳﻤِﲔ ﻓﹶﻴﻨﺘﻘﹶﻰ
)(١
ﻭﺃﹶﺣﺴﻦ ﻣﺎ ﻋِﻨﺪﻫﻢ ﻓﹶﻬﻮ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺃﹶﺻﺢ
ﺗﻘﹾﺮِﻳﺮﺍ ،ﻭﺃﹶﺣﺴﻦ ﺗﻔﹾﺴِﲑﺍ ،ﻓﹶﻠﹶﻴﺲ ﻋِﻨﺪﻫﻢ ﺇِﻟﱠﺎ ﺍﻟﺘﻜﹶﻠﱡﻒ ﻭﺍﻟﺘﻄﹾﻮِﻳﻞﹸ ﻭﺍﻟﺘﻌﻘِﻴﺪ .ﻛﹶﻤﺎ ﻗِﻴﻞﹶ: ﻛﹸﺘﺐ ﺍﻟﺘﻨﺎﻇﹸﺮِ ﻟﹶﺎ ﺍﻟﹾﻤﻐﻨِﻲ ﻭﻟﹶﺎ ﺍﻟﹾﻌﻤـﺪ
ﻟﹶﻮﻟﹶﺎ ﺍﻟﺘﻨﺎﻓﹸﺲ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻟﹶﻤﺎ ﻭﺿِﻌﺖ
ﻭﺑِﺎﻟﱠــﺬِﻱ ﻭﺿــﻌﻮﻩ ﺯﺍﺩﺕِ ﺍﻟﹾﻌﻘﹶــﺪ ﻳﺤﻠﱢﻠﹸــﻮﻥﹶ ﺑِــﺰﻋﻢٍ ﻣِــﻨﻬﻢ ﻋﻘﹶــﺪﺍ )(٢ ﻓﹶﻬﻢ ﻳﺰﻋﻤﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻳﺪﻓﹶﻌﻮﻥﹶ ﺑِﺎﻟﱠﺬِﻱ ﻭﺿﻌﻮﻩ ﺍﻟﺸﺒﻪ ﻭﺍﻟﺸﻜﹸﻮﻙ ،ﻭﺍﻟﹾﻔﹶﺎﺿِﻞﹸ ] ﺍﻟﺬﱠﻛِﻲ[ ﺍﻟﱠﺬِﻱ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﺸﺒﻪ ﻭﺍﻟﺸﻜﹸﻮﻙ ﺯﺍﺩﺕ ﺑِﺬﹶﻟِﻚ.
ﺠﻤﻠﹶﺔِ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻨﺎﺱِ[ ]ﻣﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﺻﻞﹲ ﻟِﺘﺤﺪِﻳﺪِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﻤ
ﻭﻣِﻦ ﺍﻟﹾﻤﺤﺎﻝِ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺤﺼﻞﹶ ﺍﻟﺸﻔﹶﺎﺀُ ﻭﺍﻟﹾﻬﺪﻯ ﻭﺍﻟﹾﻌِﻠﹾﻢ ﻭﺍﻟﹾﻴﻘِﲔ ﻣِﻦ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠﹶﺎﻡِ ﺭﺳﻮﻟِﻪِ ،ﻭﻳﺤﺼﻞﹶ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﺘﺤﻴﺮِﻳﻦ .ﺑﻞِ ﺍﻟﹾﻮﺍﺟِﺐ ﺃﹶﻥﹾ ﻳﺠﻌﻞﹶ ﻣﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻫﻮ ﺍﻟﹾﺄﹶﺻﻞﹸ ،ﻭﻳﺘﺪﺑﺮ ﻣﻌﻨﺎﻩ ﻭﻳﻌﻘِﻠﹶﻪ ،ﻭﻳﻌﺮِﻑ ﺑﺮﻫﺎﻧﻪ ﻭﺩﻟِﻴﻠﹶﻪ ﺇِﻣﺎ ﺍﻟﹾﻌﻘﹾﻠِﻲ ﻭﺇِﻣﺎ ﺍﻟﹾﺨﺒﺮِﻱ ﺍﻟﺴﻤﻌِﻲ، ﻭﻳﻌﺮِﻑ ﺩﻟﹶﺎﻟﹶﺘﻪ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻭﻫﺬﹶﺍ ،ﻭﻳﺠﻌﻞﹶ ﺃﹶﻗﹾﻮﺍﻝﹶ ﺍﻟﻨﺎﺱِ ﺍﻟﱠﺘِﻲ ﺗﻮﺍﻓِﻘﹸﻪ ﻭﺗﺨﺎﻟِﻔﹸﻪ ﻣﺘﺸﺎﺑِﻬﺔﹰ ﻣﺠﻤﻠﹶﺔﹰ، ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟِﺄﹶﺻﺤﺎﺑِﻬﺎ :ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹸ ﺗﺤﺘﻤِﻞﹸ ﻛﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ ،ﻓﹶﺈِﻥﹾ ﺃﹶﺭﺍﺩﻭﺍ ﺑِﻬﺎ ﻣﺎ ﻳﻮﺍﻓِﻖ ﺧﺒﺮ ﺍﻟﺮﺳﻮﻝِ ﻗﹸﺒِﻞﹶ ،ﻭﺇِﻥﹾ ﺃﹶﺭﺍﺩﻭﺍ ﺑِﻬﺎ ﻣﺎ ﻳﺨﺎﻟِﻔﹸﻪ ﺭﺩ .ﻭﻫﺬﹶﺍ ﻣِﺜﹾﻞﹸ ﻟﹶﻔﹾﻆِ ﺍﻟﹾﻤﺮﻛﱠﺐِ ﻭﺍﻟﹾﺠِﺴﻢِ ﻭﺍﻟﹾﻤﺘﺤﻴﺰِ ﻭﺍﻟﹾﺠﻮﻫﺮِ ﻭﺍﻟﹾﺠِﻬﺔِ ﻭﺍﻟﹾﺤﻴﺰِ ﻭﺍﻟﹾﻌﺮﺽِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ .ﻓﹶﺈِﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹶ ﻟﹶﻢ ﺗﺄﹾﺕِ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺑِﺎﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﻳﺮِﻳﺪﻩ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺎﺻﻄِﻠﹶﺎﺡِ ،ﺑﻞﹾ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ ،ﺑﻞﹾ ﻫﻢ ﻳﺨﺘﺼﻮﻥﹶ ﺑِﺎﻟﺘﻌﺒِﲑِ ﺑِﻬﺎ ﻋﻦ ﻣﻌﺎﻥٍ ﻟﹶﻢ ﻳﻌﺒﺮ ﻏﹶﻴﺮﻫﻢ ﻋﻨﻬﺎ ﺑِﻬﺎ ،ﻓﹶﺘﻔﹶﺴﺮ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺑِﻌِﺒﺎﺭﺍﺕٍ ﺃﹸﺧﺮ ،ﻭﻳﻨﻈﹶﺮ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔِ ﻭﺍﻟﺴﻤﻌِﻴﺔِ ،ﻭﺇِﺫﹶﺍ ﻭﻗﹶﻊ ﺍﻟِﺎﺳﺘِﻔﹾﺴﺎﺭ ﻭﺍﻟﺘﻔﹾﺼِﻴﻞﹸ ﺗﺒﻴﻦ ﺍﻟﹾﺤﻖ ﻣِﻦ ﺍﻟﹾﺒﺎﻃِﻞِ. ﻣِﺜﹶﺎﻝﹸ ﺫﹶﻟِﻚ ،ﻓِﻲ ﺍﻟﺘﺮﻛِﻴﺐِ .ﻓﹶﻘﹶﺪ ﺻﺎﺭ ﻟﹶﻪ ﻣﻌﺎﻥٍ: ﺃﹶﺣﺪﻫﺎ .ﺍﻟﺘﺮﻛِﻴﺐ ﻣِﻦ ﻣﺘﺒﺎﻳِﻨﻴﻦِ ﻓﹶﺄﹶﻛﹾﺜﹶﺮ .ﻭﻳﺴﻤﻰ :ﺗﺮﻛِﻴﺐ ﻣﺰﺝٍ ،ﻛﹶﺘﺮﻛِﻴﺐِ ﺍﻟﹾﺤﻴﻮﺍﻥِ ﻣِﻦ ﺍﻟﻄﱠﺒﺎﺋِﻊِ ﺍﻟﹾﺄﹶﺭﺑﻊِ ﻭﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻣﻨﻔِﻲ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ،ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻓﹶﻴﻨﺘﻘﹶﻞﹸ " .ﻭﻫﻮ ﺧﻄﺄ ﻣﻄﺒﻌﻲ ﻭﺍﺿﺢ . ) (2ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﺬﻱ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ١٩١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣِﻦ ﻭﺻﻒِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟﹾﻌﻠﹸﻮ ﻭﻧﺤﻮِﻩِ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺮﻛﱠﺒﺎ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ. ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺗﺮﻛِﻴﺐ ﺍﻟﹾﺠِﻮﺍﺭِ ،ﻛﹶﻤِﺼﺮﺍﻋﻲِ ﺍﻟﹾﺒﺎﺏِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ﺃﹶﻳﻀﺎ ﻣِﻦ ﺛﹸﺒﻮﺕِ ﺻِﻔﹶﺎﺗِﻪِ ﺗﻌﺎﻟﹶﻰ ﺇِﺛﹾﺒﺎﺕ ﻫﺬﹶﺍ ﺍﻟﺘﺮﻛِﻴﺐِ. ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺍﻟﺘﺮﻛِﻴﺐ ﻣِﻦ ﺍﻟﹾﺄﹶﺟﺰﺍﺀِ ﺍﻟﹾﻤﺘﻤﺎﺛِﻠﹶﺔِ ،ﻭﺗﺴﻤﻰ :ﺍﻟﹾﺠﻮﺍﻫِﺮ ﺍﻟﹾﻤﻔﹾﺮﺩﺓﹶ. ﺍﻟﺮﺍﺑِﻊ :ﺍﻟﺘﺮﻛِﻴﺐ ﻣِﻦ ﺍﻟﹾﻬﻴﻮﻟﹶﻰ ﻭﺍﻟﺼﻮﺭﺓِ ،ﻛﹶﺎﻟﹾﺨﺎﺗﻢِ ﻣﺜﹶﻠﹰﺎ ،ﻫﻴﻮﻟﹶﺎﻩ :ﺍﻟﹾﻔِﻀﺔﹸ ،ﻭﺻﻮﺭﺗﻪ ﻣﻌﺮﻭﻓﹶﺔﹲ .ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﻟﹾﺠِﺴﻢ ﻳﻜﹸﻮﻥﹸ ﻣﺮﻛﱠﺒﺎ ﻣِﻦ ﺍﻟﹾﺠﻮﺍﻫِﺮِ ﺍﻟﹾﻤﻔﹾﺮﺩﺓِ ،ﻭﻟﹶﻬﻢ ﻛﹶﻠﹶﺎﻡ ﻓِﻲ ﺫﹶﻟِﻚ ﻳﻄﹸﻮﻝﹸ ،ﻭﻟﹶﺎ ﻓﹶﺎﺋِﺪﺓﹶ ﻓِﻴﻪِ ،ﻭﻫﻮ ﺃﹶﻧﻪ :ﻫﻞﹾ ﻳﻤﻜِﻦ ﺍﻟﺘﺮﻛِﻴﺐ ﻣِﻦ ﺟﺰﺀَﻳﻦِ ،ﺃﹶﻭ ﻣِﻦ ﺃﹶﺭﺑﻌﺔٍ ،ﺃﹶﻭ ﻣِﻦ ﺳِﺘﺔٍ ،ﺃﹶﻭ ﻣِﻦ ﺛﹶﻤﺎﻧِﻴﺔٍ ،ﺃﹶﻭ ﺳِﺘﺔﹶ ﻋﺸﺮ؟ ﻭﻟﹶﻴﺲ ﻫﺬﹶﺍ ﺍﻟﺘﺮﻛِﻴﺐ ﻟﹶﺎﺯِﻣﺎ ﻟِﺜﹸﺒﻮﺕِ ﺻِﻔﹶﺎﺗِﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﻋﻠﹸﻮﻩِ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ .ﻭﺍﻟﹾﺤﻖ ﺃﹶﻥﱠ ﺍﻟﹾﺠِﺴﻢ ﻏﹶﻴﺮ ﻣﺮﻛﱠﺐٍ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ،ﻭﺇِﻧﻤﺎ ﻗﹶﻮﻟﹸﻬﻢ ﻣﺠﺮﺩ ﺩﻋﻮﻯ، ﻭﻫﺬﹶﺍ ﻣﺒﺴﻮﻁﹲ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ. ﺍﻟﹾﺨﺎﻣِﺲ :ﺍﻟﺘﺮﻛِﻴﺐ ﻣِﻦ ﺍﻟﺬﱠﺍﺕِ ﻭﺍﻟﺼﻔﹶﺎﺕِ ،ﻫﻢ ﺳﻤﻮﻩ ﺗﺮﻛِﻴﺒﺎ ﻟِﻴﻨﻔﹸﻮﺍ ﺑِﻪِ ﺻِﻔﹶﺎﺕِ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ،ﻭﻫﺬﹶﺍ ﺍﺻﻄِﻠﹶﺎﺡ ﻣِﻨﻬﻢ ﻟﹶﺎ ﻳﻌﺮﻑ ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ ،ﻭﻟﹶﺎ ﻓِﻲ ﺍﺳﺘِﻌﻤﺎﻝِ ﺍﻟﺸﺎﺭِﻉِ ،ﻓﹶﻠﹶﺴﻨﺎ ﻧﻮﺍﻓِﻘﹸﻬﻢ ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﺘﺴﻤِﻴﺔِ ﻭﻟﹶﺎ ﻛﹶﺮﺍﻣﺔﹶ .ﻭﻟﹶﺌِﻦ ﺳﻤﻮﺍ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺼﻔﹶﺎﺕِ ﺗﺮﻛِﻴﺒﺎ ،ﻓﹶﻨﻘﹸﻮﻝﹸ ﻟﹶﻬﻢ :ﺍﻟﹾﻌِﺒﺮﺓﹸ ﻟِﻠﹾﻤﻌﺎﻧِﻲ ﻟﹶﺎ ﻟِﻠﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ،ﺳﻤﻮﻩ ﻣﺎ ﺷِﺌﹾﺘﻢ ،ﻭﻟﹶﺎ ﻳﺘﺮﺗﺐ ﻋﻠﹶﻰ ﺍﻟﺘﺴﻤِﻴﺔِ ﺑِﺪﻭﻥِ ﺍﻟﹾﻤﻌﻨﻰ ﺣﻜﹾﻢ ! ﻓﹶﻠﹶﻮِ ﺍﺻﻄﹸﻠِﺢ ﻋﻠﹶﻰ ﺗﺴﻤِﻴﺔِ ﺍﻟﻠﱠﺒﻦِ ﺧﻤﺮﺍ ،ﻟﹶﻢ ﻳﺤﺮﻡ ﺑِﻬﺬِﻩِ ﺍﻟﺘﺴﻤِﻴﺔِ. ﺍﻟﺴﺎﺩِﺱ :ﺍﻟﺘﺮﻛِﻴﺐ ﻣِﻦ ﺍﻟﹾﻤﺎﻫِﻴﺔِ ﻭﻭﺟﻮﺩِﻫﺎ ،ﻭﻫﺬﹶﺍ ﻳﻔﹾﺮِﺿﻪ ﺍﻟﺬﱢﻫﻦ ﺃﹶﻧﻬﻤﺎ ﻏﹶﻴﺮﺍﻥِ ،ﻭﺃﹶﻣﺎ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ،ﻫﻞﹾ ﻳﻤﻜِﻦ ﺫﹶﺍﺕ ﻣﺠﺮﺩﺓﹲ ﻋﻦ ﻭﺟﻮﺩِﻫﺎ ،ﻭﻭﺟﻮﺩﻫﺎ ﻣﺠﺮﺩ ﻋﻨﻬﺎ ؟ ﻫﺬﹶﺍ ﻣﺤﺎﻝﹲ .ﻓﹶﺘﺮﻯ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻫﻞﹾ ﺫﹶﺍﺕ ﺍﻟﺮﺏ ﻭﺟﻮﺩﻩ ﺃﹶﻡ ﻏﹶﻴﺮ ﻭﺟﻮﺩِﻩِ؟ ﻭﻟﹶﻬﻢ ﻓِﻲ ﺫﹶﻟِﻚ ﺧﺒﻂﹲ ﻛﹶﺜِﲑ. ﻭﺃﹶﻣﺜﹶﻠﹸﻬﻢ ﻃﹶﺮِﻳﻘﹶﺔﹰ ﺭﺃﹾﻱ ﺍﻟﹾﻮﻗﹾﻒِ ﻭﺍﻟﺸﻚ ﻓِﻲ ﺫﹶﻟِﻚ .ﻭﻛﹶﻢ ﺯﺍﻝﹶ ﺑِﺎﻟﹾﺎﺳﺘِﻔﹾﺴﺎﺭِ ﻭﺍﻟﺘﻔﹾﺼِﻴﻞِ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﹾﺄﹶﺿﺎﻟِﻴﻞِ ﻭﺍﻟﹾﺄﹶﺑﺎﻃِﻴﻞِ.
١٩٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺳﺒﺐ ﺍﻟِﺎﻧﺤِﺮﺍﻑِ ﻫﻮ ﺍﻟﹾِﺈﻋﺮﺍﺽ ﻋﻦ ﺗﺪﺑﺮِ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ[ ﻭﺳﺒﺐ ﺍﻟﹾﺈِﺿﻠﹶﺎﻝِ ﺍﻟﹾﺈِﻋﺮﺍﺽ ﻋﻦ ﺗﺪﺑﺮِ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠﹶﺎﻡِ ﺭﺳﻮﻟِﻪِ ،ﻭﺍﻟِﺎﺷﺘِﻐﺎﻝﹸ ﺑِﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻴﻮﻧﺎﻥِ ﻭﺍﻟﹾﺂﺭﺍﺀِ ﺍﻟﹾﻤﺨﺘﻠِﻔﹶﺔِ .ﻭﺇِﻧﻤﺎ ﺳﻤﻲ ﻫﺆﻟﹶﺎﺀِ :ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻟِﺄﹶﻧﻬﻢ ﻟﹶﻢ ﻳﻔِﻴﺪﻭﺍ ﻋِﻠﹾﻤﺎ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﻌﺮﻭﻓﹰﺎ، ﻭﺇِﻧﻤﺎ ﺃﹶﺗﻮﺍ ﺑِﺰِﻳﺎﺩﺓِ ﻛﹶﻠﹶﺎﻡٍ ﻗﹶﺪ ﻟﹶﺎ ﻳﻔِﻴﺪ ،ﻭﻫﻮ ﻣﺎ ﻳﻀﺮِﺑﻮﻧﻪ ﻣِﻦ ﺍﻟﹾﻘِﻴﺎﺱِ ﻟِﺈِﻳﻀﺎﺡِ ﻣﺎ ﻋﻠِﻢ ﺑِﺎﻟﹾﺤِﺲ، ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻘِﻴﺎﺱ ﻭﺃﹶﻣﺜﹶﺎﻟﹸﻪ ﻳﻨﺘﻔﹶﻊ ﺑِﻪِ ﻓِﻲ ﻣﻮﺿِﻊٍ ﺁﺧﺮ ،ﻭﻣﻊ ﻣﻦ ﻳﻨﻜِﺮ ﺍﻟﹾﺤِﺲ .ﻭﻛﹸﻞﱡ ﻣﻦ ﻗﹶﺎﻝﹶ ﺑِﺮﺃﹾﻳِﻪِ ﻭﺫﹶﻭﻗِﻪِ ﻭﺳِﻴﺎﺳﺘِﻪِ -ﻣﻊ ﻭﺟﻮﺩِ ﺍﻟﻨﺺ ،ﺃﹶﻭ ﻋﺎﺭﺽ ﺍﻟﻨﺺ ﺑِﺎﻟﹾﻤﻌﻘﹸﻮﻝِ -ﻓﹶﻘﹶﺪ ﺿﺎﻫﻰ ﺇِﺑﻠِﻴﺲ ،ﺣﻴﺚﹸ ﻟﹶﻢ ﻳﺴﻠﱢﻢ ﻟِﺄﹶﻣﺮِ ﺭﺑﻪِ ،ﺑﻞﹾ ﻗﹶﺎﻝﹶ} : &ûüÏÛ
{ÇÐÏÈ
)(١
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&`ÏB ¼çmtGø)n=yzur 9‘$¯R `ÏB ÓÍ_tFø)n=yz ( çm÷ZÏiB ׎ö•yz O$tRr
!$yJsù 4’¯
& (٢) {ÇÑÉÈ $ZàŠÏÿym öNÎgöŠn=tæ y7»oYù=y™ö‘rﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ÒO‹Ïm§‘ Ö‘qàÿxî ª!$#ur 3 ö/ä3t/qçRèŒ ö/ä3s9 ö•Ïÿøótƒur ª!$# ãNä3ö7Î6ósãƒ
‘ÏRqãèÎ7¨?$$sù ©!$# tbq™7Åsè? óOçFZä. bÎ) ö@è%
{ÇÌÊÈ
)(٣
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
Ÿxsù
%[`t•ym öNÎhÅ¡àÿRr& þ’Îû (#r߉Ågs† Ÿw §NèO óOßgoY÷•t/ t•yfx© $yJŠÏù x8qßJÅj3ysム4Ó®Lym šcqãYÏB÷sムŸw y7În/u‘ur $VJŠÎ=ó¡n@ (#qßJÏk=|¡ç„ur |MøŠŸÒs% $£JÏiB
{ÇÏÎÈ
)(٤
ﺃﹶﻗﹾﺴﻢ ﺳﺒﺤﺎﻧﻪ ﺑِﻨﻔﹾﺴِﻪِ ﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺆﻣِﻨﻮﻥﹶ ﺣﺘﻰ
ﻳﺤﻜﱢﻤﻮﺍ ﻧﺒِﻴﻪ ﻭﻳﺮﺿﻮﺍ ﺑِﺤﻜﹾﻤِﻪِ ﻭﻳﺴﻠﱢﻤﻮﺍ ﺗﺴﻠِﻴﻤﺎ.
) (1ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ . ٧٦ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٨٠ ) (3ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٣١ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٦٥ ١٩٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺍﻧﺘِﻴﺎﺏ ﺍﻟﹾﺤﻴﺮﺓِ ﻟِﻤﻦ ﻋﺪﻝﹶ ﻋﻦِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺇِﻟﹶﻰ ﻋِﻠﹾﻢِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ[ ﻗﹶﻮﻟﹸﻪ ) :ﻓﹶﻴﺘﺬﹶﺑﺬﹶﺏ ﺑﻴﻦ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﺍﻟﺘﺼﺪِﻳﻖِ ﻭﺍﻟﺘﻜﹾﺬِﻳﺐِ ،ﻭﺍﻟﹾﺈِﻗﹾﺮﺍﺭِ ﻭﺍﻟﹾﺈِﻧﻜﹶﺎﺭِ، ﻣﻮﺳﻮِﺳﺎ ﺗﺎﺋِﻬﺎ ،ﺷﺎﻛﺎ ،ﻟﹶﺎ ﻣﺆﻣِﻨﺎ ﻣﺼﺪﻗﹰﺎ ،ﻭﻟﹶﺎ ﺟﺎﺣِﺪﺍ ﻣﻜﹶﺬﱢﺑﺎ (. ﺵ :ﻳﺘﺬﹶﺑﺬﹶﺏ :ﻳﻀﻄﹶﺮِﺏ ﻭﻳﺘﺮﺩﺩ .ﻭﻫﺬِﻩِ ﺍﻟﹾﺤﺎﻟﹶﺔﹸ ﺍﻟﱠﺘِﻲ ﻭﺻﻔﹶﻬﺎ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺣﺎﻝﹸ ﻛﹸﻞﱢ ﻣﻦ ﻋﺪﻝﹶ ﻋﻦِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺇِﻟﹶﻰ ﻋِﻠﹾﻢِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ ،ﺃﹶﻭ ﺃﹶﺭﺍﺩ ﺃﹶﻥﹾ ﻳﺠﻤﻊ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﻋِﻨﺪ ﺍﻟﺘﻌﺎﺭﺽِ ﻳﺘﺄﹶﻭﻝﹸ ﺍﻟﻨﺺ ﻭﻳﺮﺩﻩ ﺇِﻟﹶﻰ ﺍﻟﺮﺃﹾﻱِ ﻭﺍﻟﹾﺂﺭﺍﺀِ ﺍﻟﹾﻤﺨﺘﻠِﻔﹶﺔِ ،ﻓﹶﻴﺌﹸﻮﻝﹸ ﺃﹶﻣﺮﻩ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﻴﺮﺓِ ﻭﺍﻟﻀﻠﹶﺎﻝِ ﻭﺍﻟﺸﻚ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺭﺷﺪٍ ﺍﻟﹾﺤﻔِﻴﺪ ،ﻭﻫﻮ ﻣِﻦ ﺃﹶﻋﻠﹶﻢِ ﺍﻟﻨﺎﺱِ ﺑِﻤﺬﹶﺍﻫِﺐِ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ﻭﻣﻘﹶﺎﻟﹶﺎﺗِﻬِﻢ ،ﻓِﻲ ﻛِﺘﺎﺑِﻪِ " ﺗﻬﺎﻓﹸﺖِ ﺍﻟﺘﻬﺎﻓﹸﺖِ " " :ﻭﻣﻦِ ﺍﻟﱠﺬِﻱ ﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺎﺕِ ﺷﻴﺌﹰﺎ ﻳﻌﺘﺪ ﺑِﻪِ ؟ " .ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺂﻣِﺪِﻱ ،ﺃﹶﻓﹾﻀﻞﹸ ﺃﹶﻫﻞِ ﺯﻣﺎﻧِﻪِ ،ﻭﺍﻗِﻒ ﻓِﻲ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﺍﻟﹾﻜِﺒﺎﺭِ ﺣﺎﺋِﺮ. ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻐﺰﺍﻟِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ،ﺍﻧﺘﻬﻰ ﺁﺧِﺮ ﺃﹶﻣﺮِﻩِ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﻗﹾﻒِ ﻭﺍﻟﹾﺤﻴﺮﺓِ ﻓِﻲ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻣِﻴﺔِ ،ﺛﹸﻢ ﺃﹶﻋﺮﺽ ﻋﻦ ﺗِﻠﹾﻚ ﺍﻟﻄﱡﺮﻕِ ﻭﺃﹶﻗﹾﺒﻞﹶ ﻋﻠﹶﻰ ﺃﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺮﺳﻮﻝِ
r
ﻓﹶﻤﺎﺕ ﻭﺍﻟﹾﺒﺨﺎﺭِﻱ ﻋﻠﹶﻰ ﺻﺪﺭِﻩِ.
ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯِﻱ ،ﻗﹶﺎﻝﹶ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﺍﻟﱠﺬِﻱ ﺻﻨﻔﹶﻪ ﻓِﻲ ] ﺃﹶﻗﹾﺴﺎﻡِ [ ﺍﻟﻠﱠﺬﱠﺍﺕِ
)(١
ﻧِﻬﺎﻳــﺔﹸ ﺇِﻗﹾــﺪﺍﻡِ ﺍﻟﹾﻌﻘﹸــﻮﻝِ ﻋِﻘﹶــﺎﻝﹸ
ﺿـﻠﹶﺎﻝﹸ ـﺎﻟﹶﻤِﲔ ﻭﻏﹶﺎﻳـﺔﹸ ﺳـﻌﻲِ ﺍﻟﹾﻌـ
ﻭﺃﹶﺭﻭﺍﺣﻨﺎ ﻓِﻲ ﻭﺣـﺸﺔٍ ﻣِـﻦ ﺟـﺴﻮﻣِﻨﺎ
ـﺎﻝﹸ ـﺎ ﺃﹶﺫﹶﻯ ﻭﻭﺑــ ﻭﺣﺎﺻِــﻞﹸ ﺩﻧﻴﺎﻧــ
ﻭﻟﹶﻢ ﻧﺴﺘﻔِﺪ ﻣِﻦ ﺑﺤِﺜﻨـﺎ ﻃﹸـﻮﻝﹶ ﻋﻤﺮِﻧـﺎ
ﺳِﻮﻯ ﺃﹶﻥﹾ ﺟﻤﻌﻨﺎ ﻓِﻴـﻪِ :ﻗِﻴـﻞﹶ ﻭﻗﹶـﺎﻟﹸﻮﺍ
ﻓﹶﻜﹶﻢ ﻗﹶﺪ ﺭﺃﹶﻳﻨـﺎ ﻣِـﻦ ﺭِﺟـﺎﻝٍ ﻭﺩﻭﻟﹶـﺔٍ
ﻓﹶﺒــﺎﺩﻭﺍ ﺟﻤِﻴﻌــﺎ ﻣــﺴﺮِﻋِﲔ ﻭﺯﺍﻟﹸــﻮﺍ
ﻭﻛﹶﻢ ﻣِﻦ ﺟِﺒﺎﻝٍ ﻗﹶـﺪ ﻋﻠﹶـﺖ ﺷـﺮﻓﹶﺎﺗِﻬﺎ
ﺠﺒــﺎﻝﹸ ﺟِﺒــﺎﻝﹸ ﺭِﺟــﺎﻝﹲ ،ﻓﹶﺰﺍﻟﹸــﻮﺍ ﻭﺍﻟﹾ ِ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﻟﻠﺬﺍﺕ " ﻓﻘﻂ .ﻭﱂ ﺃﺟﺪ ﺍﺳﻢ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﰲ ﻫﺎﻣﺶ ﻛﺘﺎﺏ " ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ " ﻻﺑﻦ ﺍﻟﻘﻴﻢ ،ﻃﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺳﻨﺔ ١٣٤٨ﺝ ١ﺹ ، ١٠ﻭﻗﺪ ﺫﻛﺮﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺑﻴﺎﺕ ﺍﻷﻭﱃ ﻫﻨﺎﻙ . ﻭﺍﻷﺑﻴﺎﺕ ﺍﳋﻤﺴﺔ ﻣﺬﻛﻮﺭﺓ ﰲ ﺗﺮﲨﺔ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻣﻦ ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻻﺑﻦ ﺍﻟﺴﺒﻜﻲ . ٤٠ : ٥ﻭﻣﻨﻬﺎ ﺑﻴﺘﺎﻥ ﰲ ﺗﺮﲨﺘﻪ ﻋﻨﺪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﺎﺭﳜﻪ . ٥٦ : ١٣ ١٩٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟﹶﻘﹶﺪ ﺗﺄﹶﻣﻠﹾﺖ ﺍﻟﻄﱡﺮﻕ ﺍﻟﹾﻜﹶﻠﹶﺎﻣِﻴﺔﹶ ،ﻭﺍﻟﹾﻤﻨﺎﻫِﺞ ﺍﻟﹾﻔﹶﻠﹾﺴﻔِﻴﺔﹶ ،ﻓﹶﻤﺎ ﺭﺃﹶﻳﺘﻬﺎ ﺗﺸﻔِﻲ ﻋﻠِﻴﻠﹰﺎ ،ﻭﻟﹶﺎ ﺗﺮﻭِﻱ ﻏﹶﻠِﻴﻠﹰﺎ ،ﻭﺭﺃﹶﻳﺖ ﺃﹶﻗﹾﺮﺏ ﺍﻟﻄﱡﺮﻕِ ﻃﹶﺮِﻳﻘﹶﺔﹶ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﺍﻗﹾﺮﺃﹾ ﻓِﻲ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ} : 3“uqtGó™$#
{ÇÎÈ
)(١
}
)߉yèóÁtƒ Ïmø‹s9Î
ĸö•yèø9$# ’n?tã ß`»oH÷q§•9$#
(٢) {Ü=Íh‹©Ü9$# ÞOÎ=s3ø9$#ﻭﺍﻗﹾﺮﺃﹾ ﻓِﻲ ﺍﻟﻨﻔﹾﻲِ} :
¾ÏmÎ=÷WÏJx. }§øŠs9
« (٤) {ÇÊÊÉÈ $VJù=Ïã ¾ÏmÎ/ šcqäÜ‹Ïtä† Ÿwur } (٣) {( Öäï†xﺛﹸﻢ ﻗﹶﺎﻝﹶ " :ﻭﻣﻦ ﺟﺮﺏ ﻣِﺜﹾﻞﹶ ﺗﺠﺮِﺑﺘِﻲ ﻋﺮﻑ ﻣِﺜﹾﻞﹶ ﻣﻌﺮِﻓﹶﺘِﻲ ". ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﺍﻟﺸﻴﺦ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﻜﹶﺮِﱘِ ﺍﻟﺸﻬﺮﺳﺘﺎﻧِﻲ ،ﺇِﻧﻪ ﻟﹶﻢ ﻳﺠِﺪ ﻋِﻨﺪ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ﻭﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ ﺇِﻟﱠﺎ ﺍﻟﹾﺤﻴﺮﺓﹶ ﻭﺍﻟﻨﺪﻡ ،ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ: ﻭﺳﻴﺮﺕ ﻃﹶﺮﻓِﻲ ﺑﻴﻦ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﻌـﺎﻟِﻢِ
ﻟﹶﻌﻤﺮِﻱ ﻟﹶﻘﹶﺪ ﻃﹸ ﹾﻔﺖ ﺍﻟﹾﻤﻌﺎﻫِﺪ ﻛﹸﻠﱠﻬـﺎ
ـﺎﺩِ ِﻡ ـﺎ ﺳِ ـﻦ ﻧـ ـﻰ ﺫﹶﻗﹶ ـﻦٍ ﺃﹶﻭ ﻗﹶﺎﺭِﻋـ ﻋﻠﹶـ ـﺎﺋِ ٍﺮ ﺿ ـﻌﺎ ﻛﹶ ـﻒ ﺣـ ـﺎ ﻭﺍ ِ ﻓﹶﻠﹶ ـﻢ ﺃﹶﺭ ﺇِﻟﱠـ ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺍﻟﹾﻤﻌﺎﻟِﻲ ﺍﻟﹾﺠﻮﻳﻨِﻲ :ﻳﺎ ﺃﹶﺻﺤﺎﺑﻨﺎ ﻟﹶﺎ ﺗﺸﺘﻐِﻠﹸﻮﺍ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻓﹶﻠﹶﻮ ﻋﺮﻓﹾﺖ ﺃﹶﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻳﺒﹸﻠﻎﹸ ﺑِﻲ ﺇِﻟﹶﻰ ﻣﺎ ﺑﻠﹶﻎﹶ ﻣﺎ ﺍﺷﺘﻐﻠﹾﺖ ﺑِﻪِ .ﻭﻗﹶﺎﻝﹶ ﻋِﻨﺪ ﻣﻮﺗِﻪِ :ﻟﹶﻘﹶﺪ ﺧﻀﺖ ﺍﻟﹾﺒﺤﺮ ﺍﻟﹾﺨِﻀﻢ، ﻭﺧﻠﱠﻴﺖ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﻋﻠﹸﻮﻣﻬﻢ ،ﻭﺩﺧﻠﹾﺖ ﻓِﻲ ﺍﻟﱠﺬِﻱ ﻧﻬﻮﻧِﻲ ﻋﻨﻪ ،ﻭﺍﻟﹾﺂﻥﹶ ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﺘﺪﺍﺭﻛﹾﻨِﻲ ﺭﺑﻲ ﺑِﺮﺣﻤﺘِﻪِ ﻓﹶﺎﻟﹾﻮﻳﻞﹸ ﻟِﺎﺑﻦِ ﺍﻟﹾﺠﻮﻳﻨِﻲ ،ﻭﻫﺎ ﺃﹶﻧﺎ ﺫﹶﺍ ﺃﹶﻣﻮﺕ ﻋﻠﹶﻰ ﻋﻘِﻴﺪﺓِ ﺃﹸﻣﻲ ،ﺃﹶﻭ ﻗﹶﺎﻝﹶ :ﻋﻠﹶﻰ ﻋﻘِﻴﺪﺓِ ﻋﺠﺎﺋِﺰِ ﻧﻴﺴﺎﺑﻮﺭ .ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﺷﻤﺲ ﺍﻟﺪﻳﻦِ ﺍﻟﹾﺨﺴﺮﻭﺷﺎﻫِﻲ ،ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﺃﹶﺟﻞﱢ ﺗﻠﹶﺎﻣِﺬﹶﺓِ ﻓﹶﺨﺮِ ﺍﻟﺪﻳﻦِ ﺍﻟﺮﺍﺯِﻱ ،ﻟِﺒﻌﺾِ ﺍﻟﹾﻔﹸﻀﻠﹶﺎﺀِ ،ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﻋﻠﹶﻴﻪِ ﻳﻮﻣﺎ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻣﺎ ﺗﻌﺘﻘِﺪ ؟ ﻗﹶﺎﻝﹶ :ﻣﺎ ﻳﻌﺘﻘِﺪﻩ ﺍﻟﹾﻤﺴﻠِﻤﻮﻥﹶ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻭﺃﹶﻧﺖ ﻣﻨﺸﺮِﺡ ﺍﻟﺼﺪﺭِ ﻟِﺬﹶﻟِﻚ ﻣﺴﺘﻴﻘِﻦ ﺑِﻪِ ؟ ﺃﹶﻭ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻧﻌﻢ، ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﺷﻜﹸﺮ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﻨﻌﻤﺔِ ،ﻟﹶﻜِﻨﻲ ﻭﺍﻟﻠﱠﻪِ ﻣﺎ ﺃﹶﺩﺭِﻱ ﻣﺎ ﺃﹶﻋﺘﻘِﺪ ،ﻭﺍﻟﻠﱠﻪِ ﻣﺎ ﺃﹶﺩﺭِﻱ ﻣﺎ
) (1ﺳﻮﺭﺓ ﻃﹶﻪ ﺁﻳﺔ . ٥ ) (2ﺳﻮﺭﺓ ﻓﹶﺎﻃِﺮٍ ﺁﻳﺔ . ١٠ ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ) (4ﺳﻮﺭﺓ ﻃﹶﻪ ﺁﻳﺔ . ١١٠ ١٩٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻋﺘﻘِﺪ ،ﻭﺍﻟﻠﱠﻪِ ﻣﺎ ﺃﹶﺩﺭِﻱ ﻣﺎ ﺃﹶﻋﺘﻘِﺪ ،ﻭﺑﻜﹶﻰ ﺣﺘﻰ ﺃﹶﺧﻀﻞﹶ ﻟِﺤﻴﺘﻪ .ﻭﻟِﺎﺑﻦِ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺪِﻳﺪِ ﺍﻟﹾﻔﹶﺎﺿِﻞِ ﺍﻟﹾﻤﺸﻬﻮﺭِ ﺑِﺎﻟﹾﻌِﺮﺍﻕِ: ﻓِﻴــﻚ ﻳــﺎ ﹸﺃﻏﹾﻠﹸﻮﻃﹶــﺔﹶ ﺍﻟﹾﻔِﻜﹶــﺮِ
ـﺎﺭ ﺃﹶﻣ ـﺮِﻱ ﻭﺍﻧﻘﹶـﻀﻰ ﻋﻤ ـﺮِﻱ ﺣـ
ﺳــﺎﻓﹶﺮﺕ ﻓِﻴــﻚ ﺍﻟﹾﻌﻘﹸــﻮﻝﹸ ﻓﹶﻤــﺎ
ﺭﺑِﺤـــﺖ ﺇِﻟﱠـــﺎ ﺃﹶﺫﹶﻯ ﺍﻟـــﺴﻔﹶﺮِ
ﻓﹶﻠﹶﺤــﻰ ﺍﻟﻠﱠــﻪ ﺍﻟﹾــﺄﹸﻟﹶﻰ ﺯﻋﻤــﻮﺍ
ﺃﹶﻧـــﻚ ﺍﻟﹾﻤﻌـــﺮﻭﻑ ﺑِـــﺎﻟﻨﻈﹶﺮِ
ﻛﹶـــﺬﹶﺑﻮﺍ ﺇِﻥﱠ ﺍﻟﱠـــﺬِﻱ ﺫﹶﻛﹶـــﺮﻭﺍ
ـﺎﺭِﺝ ﻋـ ـﻦ ﻗﹸـ ـﻮﺓِ ﺍﻟﹾﺒـ ـﺸﺮِ ﺧــ
ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺨﻮﻓﹶﺠِﻲ ﻋِﻨﺪ ﻣﻮﺗِﻪِ :ﻣﺎ ﻋﺮﻓﹾﺖ ﻣِﻤﺎ ﺣﺼﻠﹾﺘﻪ ﺷﻴﺌﹰﺎ ﺳِﻮﻯ ﺃﹶﻥﱠ ﺍﻟﹾﻤﻤﻜِﻦ ﻳﻔﹾﺘﻘِﺮ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺮﺟﺢِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺍﻟِﺎﻓﹾﺘِﻘﹶﺎﺭ ﻭﺻﻒ ﺳﻠﹾﺒِﻲ ،ﺃﹶﻣﻮﺕ ﻭﻣﺎ ﻋﺮﻓﹾﺖ ﺷﻴﺌﹰﺎ ﻭﻗﹶﺎﻝﹶ ﺁﺧﺮ :ﺃﹶﺿﻄﹶﺠِﻊ ﻋﻠﹶﻰ ﻓِﺮﺍﺷِﻲ ﻭﺃﹶﺿﻊ ﺍﻟﹾﻤِﻠﹾﺤﻔﹶﺔﹶ ﻋﻠﹶﻰ ﻭﺟﻬِﻲ ،ﻭﺃﹸﻗﹶﺎﺑِﻞﹸ ﺑﻴﻦ ﺣﺠﺞِ ﻫﺆﻟﹶﺎﺀِ ﻭﻫﺆﻟﹶﺎﺀِ ﺣﺘﻰ ﻳﻄﹾﻠﹸﻊ ﺍﻟﹾﻔﹶﺠﺮ، ﻭﻟﹶﻢ ﻳﺘﺮﺟﺢ ﻋِﻨﺪِﻱ ﻣِﻨﻬﺎ ﺷﻲﺀٌ. ﻭﻣﻦ ﻳﺼِﻞﹾ ﺇِﻟﹶﻰ ﻣِﺜﹾﻞِ ﻫﺬِﻩِ ﺍﻟﹾﺤﺎﻝِ ﺇِﻥﹾ ﻟﹶﻢ ﻳﺘﺪﺍﺭﻛﹾﻪ ﺍﻟﻠﱠﻪ ﺑِﺮﺣﻤﺘِﻪِ ﻭﺇِﻟﱠﺎ ﺗﺰﻧﺪﻕ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻳﻮﺳﻒ :ﻣﻦ ﻃﹶﻠﹶﺐ ﺍﻟﺪﻳﻦ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ﺗﺰﻧﺪﻕ ،ﻭﻣﻦ ﻃﹶﻠﹶﺐ ﺍﻟﹾﻤﺎﻝﹶ ﺑِﺎﻟﹾﻜِﻴﻤﻴﺎﺀِ ﺃﹶﻓﹾﻠﹶﺲ ،ﻭﻣﻦ ﻃﹶﻠﹶﺐ ﻏﹶﺮِﻳﺐ ﺍﻟﹾﺤﺪِﻳﺚِ ﻛﹶﺬﹶﺏ .ﻭﻗﹶﺎﻝﹶ ﺍﻟﺸﺎﻓِﻌِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ :ﺣﻜﹾﻤِﻲ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺃﹶﻥﹾ ﻳﻀﺮﺑﻮﺍ ﺑِﺎﻟﹾﺠﺮِﻳﺪِ ﻭﺍﻟﻨﻌﺎﻝِ ،ﻭﻳﻄﹶﺎﻑ ﺑِﻬِﻢ ﻓِﻲ ﺍﻟﹾﻘﹶﺒﺎﺋِﻞِ ﻭﺍﻟﹾﻌﺸﺎﺋِﺮِ ،ﻭﻳﻘﹶﺎﻝﹸ :ﻫﺬﹶﺍ ﺟﺰﺍﺀُ ﻣﻦ ﺗﺮﻙ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹶ ﻭﺃﹶﻗﹾﺒﻞﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ .ﻭﻗﹶﺎﻝﹶ :ﻟﹶﻘﹶﺪِ ﺍﻃﱠﻠﹶﻌﺖ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﺷﻲﺀٍ ﻣﺎ ﻇﹶﻨﻨﺖ ﻣﺴﻠِﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ،ﻭﻟﹶﺄﹶﻥﹾ ﻳﺒﺘﻠﹶﻰ ﺍﻟﹾﻌﺒﺪ ﺑِﻜﹸﻞﱢ ﻣﺎ ﻧﻬﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ- ﻣﺎ ﺧﻠﹶﺎ ﺍﻟﺸﺮﻙ ﺑِﺎﻟﻠﱠﻪِ -ﺧﻴﺮ ﻟﹶﻪ ﻣِﻦ ﺃﹶﻥﹾ ﻳﺒﺘﻠﹶﻰ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ .ﺍﻧﺘﻬﻰ. ﻭﺗﺠِﺪ ﺃﹶﺣﺪ ﻫﺆﻟﹶﺎﺀِ ﻋِﻨﺪ ﺍﻟﹾﻤﻮﺕِ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﻣﺬﹾﻫﺐِ ﺍﻟﹾﻌﺠﺎﺋِﺰِ ،ﻓﹶﻴﻘِﺮ ﺑِﻤﺎ ﺃﹶﻗﹶﺮﻭﺍ ﺑِﻪِ ﻭﻳﻌﺮِﺽ ﻋﻦ ﺗِﻠﹾﻚ ﺍﻟﺪﻗﹶﺎﺋِﻖِ ﺍﻟﹾﻤﺨﺎﻟِﻔﹶﺔِ ﻟِﺬﹶﻟِﻚ ،ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻥﹶ ﻳﻘﹾﻄﹶﻊ ﺑِﻬﺎ ،ﺛﹸﻢ ﺗﺒﻴﻦ ﻟﹶﻪ ﻓﹶﺴﺎﺩﻫﺎ ،ﺃﹶﻭ ﻟﹶﻢ ﻳﺘﺒﻴﻦ ﻟﹶﻪ ﺻِﺤﺘﻬﺎ ،ﻓﹶﻴﻜﹸﻮﻧﻮﻥﹶ ﻓِﻲ ﻧِﻬﺎﻳﺎﺗِﻬِﻢ - ﺇِﺫﹶﺍ ﺳﻠِﻤﻮﺍ ﻣِﻦ ﺍﻟﹾﻌﺬﹶﺍﺏِ -ﺑِﻤﻨﺰِﻟﹶﺔِ ﺃﹶﺗﺒﺎﻉِ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣِﻦ ﺍﻟﺼﺒﻴﺎﻥِ ﻭﺍﻟﻨﺴﺎﺀِ ﻭﺍﻟﹾﺄﹶﻋﺮﺍﺏِ.
١٩٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺪﻭﺍﺀُ ﺍﻟﻨﺎﻓِﻊ ﻟِﻤِﺜﹾﻞِ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺮﺽِ ،ﻣﺎ ﻛﹶﺎﻥﹶ ﻃﹶﺒِﻴﺐ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻭﺳﻠﹶﺎﻣﻪ ﻋﻠﹶﻴﻪِ ﻳﻘﹸﻮﻟﹸﻪ - ﺇِﺫﹶﺍ ﻗﹶﺎﻡ ﻣِﻦ ﺍﻟﻠﱠﻴﻞِ ﻳﻔﹾﺘﺘِﺢ ﺻﻠﹶﺎﺗﻪ} :- ﺍﻟﻠﱠﻬﻢ ﺭﺏ ﺟِﺒﺮِﻳﻞﹶ ﻭﻣِﻴﻜﹶﺎﺋِﻴﻞﹶ ﻭﺇِﺳﺮﺍﻓِﻴﻞﹶ ،ﻓﹶﺎﻃِﺮ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ،ﻋﺎﻟِﻢ ﺍﻟﹾﻐﻴﺐِ ﻭﺍﻟﺸﻬﺎﺩﺓِ ،ﺃﹶﻧﺖ ﺗﺤﻜﹸﻢ ﺑﻴﻦ ﻋِﺒﺎﺩِﻙ ﻓِﻴﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻓِﻴﻪِ ﻳﺨﺘﻠِﻔﹸﻮﻥﹶ ،ﺍﻫﺪِﻧِﻲ ﻟِﻤﺎ ﺍﺧﺘﻠِﻒ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﺤﻖ ﺑِﺈِﺫﹾﻧِﻚ ،ﺇِﻧﻚ ﺗﻬﺪِﻱ ﻣﻦ ﺗﺸﺎﺀُ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ{.
)(١
ﺧﺮﺟﻪ ﻣﺴﻠِﻢ .ﺗﻮﺳﻞﹶ
r
ﺇِﻟﹶﻰ ﺭﺑﻪِ ﺑِﺮﺑﻮﺑِﻴﺔِ ﺟِﺒﺮِﻳﻞﹶ ﻭﻣِﻴﻜﹶﺎﺋِﻴﻞﹶ ﻭﺇِﺳﺮﺍﻓِﻴﻞﹶ ﺃﹶﻥﹾ
ﻳﻬﺪِﻳﻪ ﻟِﻤﺎ ﺍﺧﺘﻠِﻒ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﺤﻖ ﺑِﺈِﺫﹾﻧِﻪِ ،ﺇِﺫﹾ ﺣﻴﺎﺓﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﺑِﺎﻟﹾﻬِﺪﺍﻳﺔِ .ﻭﻗﹶﺪ ﻭﻛﱠﻞﹶ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔﹶ ﺑِﺎﻟﹾﺤﻴﺎﺓِ :ﻓﹶﺠِﺒﺮِﻳﻞﹸ ﻣﻮﻛﱠﻞﹲ ﺑِﺎﻟﹾﻮﺣﻲِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺳﺒﺐ ﺣﻴﺎﺓِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ،ﻭﻣِﻴﻜﹶﺎﺋِﻴﻞﹸ ﺑِﺎﻟﹾﻘﹶﻄﹾﺮِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺳﺒﺐ ﺣﻴﺎﺓِ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺤﻴﻮﺍﻥِ ،ﻭﺇِﺳﺮﺍﻓِﻴﻞﹸ ﺑِﺎﻟﻨﻔﹾﺦِ ﻓِﻲ ﺍﻟﺼﻮﺭِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺳﺒﺐ ﺣﻴﺎﺓِ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻭﻋﻮﺩِ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﺇِﻟﹶﻰ ﺃﹶﺟﺴﺎﺩِﻫﺎ .ﻓﹶﺎﻟﺘﻮﺳﻞﹸ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﺮﺑﻮﺑِﻴﺔِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﺍﻟﹾﻌﻈِﻴﻤﺔِ ﺍﻟﹾﻤﻮﻛﱠﻠﹶﺔِ ﺑِﺎﻟﹾﺤﻴﺎﺓِ ،ﻟﹶﻪ ﺗﺄﹾﺛِﲑ ﻋﻈِﻴﻢ ﻓِﻲ ﺣﺼﻮﻝِ ﺍﻟﹾﻤﻄﹾﻠﹸﻮﺏِ .ﻭﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ.
) (1ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٧٧٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٢٠ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ ) ، (١٦٢٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٧٦٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٣٥٧ﺃﲪﺪ ). (١٥٦/٦ ١٩٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺃﹶﻭ ﺗﺄﹶﻭﻝﹶ ﺭﺅﻳﺔﹶ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﻳﺼِﺢ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﺮﺅﻳﺔِ ﻟِﺄﹶﻫﻞِ ﺩﺍﺭِ ﺍﻟﺴﻠﹶﺎﻡِ ﻟِﻤﻦِ ﺍﻋﺘﺒﺮﻫﺎ ﻣِﻨﻬﻢ ﺑِﻮﻫﻢٍ ،ﺃﹶﻭ ﺗﺄﹶﻭﻟﹶﻬﺎ ﺑِﻔﹶﻬﻢٍ ،ﺇِﺫﹾ ﻛﹶﺎﻥﹶ ﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﺮﺅﻳﺔِ ،ﻭﺗﺄﹾﻭِﻳﻞﹸ ﻛﹸﻞﱢ ﻣﻌﻨﻰ ﻳﻀﺎﻑ ﺇِﻟﹶﻰ ] ﺍﻟﺮﺑﻮﺑِﻴﺔِ [
)(١
-ﺑِﺘﺮﻙِ
ﺍﻟﺘﺄﹾﻭِﻳﻞِ ،ﻭﻟﹸﺰﻭﻡ ﺍﻟﺘﺴﻠِﻴﻢِ ،ﻭﻋﻠﹶﻴﻪِ ﺩِﻳﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،ﻭﻣﻦ ﻟﹶﻢ ﻳﺘﻮﻕ ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ،ﺯﻝﱠ ﻭﻟﹶﻢ ﻳﺼِﺐِ ﺍﻟﺘﻨﺰِﻳﻪ.( ﺵ :ﻳﺸِﲑ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻰ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺑِﻘﹶﻮﻟِﻬِﻢ ﻓِﻲ ﻧﻔﹾﻲِ ﺍﻟﺮﺅﻳﺔِ، ﻭﻋﻠﹶﻰ ﻣﻦ ﻳﺸﺒﻪ ﺍﻟﻠﱠﻪ ﺑِﺸﻲﺀٍ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ .ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺒِﻲ
r
ﻗﹶﺎﻝﹶ} :ﺇِﻧﻜﹸﻢ ﺗﺮﻭﻥﹶ ﺭﺑﻜﹸﻢ ﻛﹶﻤﺎ
ﺗﺮﻭﻥﹶ ﺍﻟﹾﻘﹶﻤﺮ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﹾﺒﺪﺭِ{ ) ، (٢ﺍﻟﹾﺤﺪِﻳﺚﹶ :ﺃﹶﺩﺧﻞﹶ )) ﻛﹶﺎﻑ (( ﺍﻟﺘﺸﺒِﻴﻪِ ﻋﻠﹶﻰ )) ﻣﺎ (( ﺍﻟﹾﻤﺼﺪﺭِﻳﺔِ ] ﺃﹶﻭِ [ ﺍﻟﹾﻤﻮﺻﻮﻟﹶﺔِ ﺑﹻ " ﺗﺮﻭﻥﹶ " ﺍﻟﱠﺘِﻲ ﺗﺘﺄﻭﻝ ﻣﻊ ﺻِﻠﹶﺘِﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺼﺪﺭِ ) (٣ﺍﻟﱠﺬِﻱ ﻫﻮ "ﺍﻟﺮﺅﻳﺔﹸ" ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﺘﺸﺒِﻴﻪ ﻓِﻲ ﺍﻟﺮﺅﻳﺔِ ﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﻤﺮﺋِﻲ .ﻭﻫﺬﹶﺍ ﺑﻴﻦ ﻭﺍﺿِﺢ ﻓِﻲ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺮﺅﻳﺔِ ﻭﺗﺤﻘِﻴﻘﹸﻬﺎ ،ﻭﺩ ﹾﻓﻊ ﺍﻟﹾﺎﺣﺘِﻤﺎﻟﹶﺎﺕِ ﻋﻨﻬﺎ .ﻭﻣﺎﺫﹶﺍ ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻴﺎﻥِ ﻭﻫﺬﹶﺍ ﺍﻟﹾﺈِﻳﻀﺎﺡِ ؟ ! ﻓﹶﺈِﺫﹶﺍ ﺳﻠﱢﻂﹶ ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﻋﻠﹶﻰ ﻣِﺜﹾﻞِ ﻫﺬﹶﺍ ﺍﻟﻨﺺ ،ﻛﹶﻴﻒ ﻳﺴﺘﺪﻝﱡ ﺑِﻨﺺ ﻣِﻦ ﺍﻟﻨﺼﻮﺹِ ؟! ﻭﻫﻞﹾ ﻳﺤﺘﻤِﻞﹸ ﻫﺬﹶﺍ ﺍﻟﻨﺺ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﻨﺎﻩ :ﺇِﻧﻜﹸﻢ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺭﺑﻜﹸﻢ ﻛﹶﻤﺎ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺍﻟﹾﻘﹶﻤﺮ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﹾﺒﺪﺭِ؟! ﻭﻳﺴﺘﺸﻬِﺪ ﻟِﻬﺬﹶﺍ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﺍﻟﹾﻔﹶﺎﺳِﺪِ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
&È@‹Ïÿø9$# É=»ptõ¾r'Î/ y7•/u‘ Ÿ@yèsù y#ø‹x. t•s? óOs9r
{ÇÊÈ
)(٤
ﻭﻧﺤﻮ
ﺫﹶﻟِﻚ ﻣِﻤﺎ ﺍﺳﺘﻌﻤِﻞﹶ ﻓِﻴﻪِ )) ﺭﺃﹶﻯ (( ﺍﻟﱠﺘِﻲ ﻣِﻦ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ! ! ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺭﺃﹶﻯ ﺗﺎﺭﺓﹰ ﺗﻜﹸﻮﻥﹸ ﺑﺼﺮِﻳﺔﹰ ،ﻭﺗﺎﺭﺓﹰ ﺗﻜﹸﻮﻥﹸ ﻗﹶﻠﹾﺒِﻴﺔﹰ ،ﻭﺗﺎﺭﺓﹰ ﺗﻜﹸﻮﻥﹸ ﻣِﻦ ﺭﺅﻳﺎ ﺍﻟﹾﺤﻠﹾﻢِ ،ﻭﻏﹶﻴﺮ ﺫﹶﻟِﻚ ،ﻭﻟﹶﻜِﻦ ﻣﺎ ﻳﺨﻠﹸﻮ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻣِﻦ ﻗﹶﺮِﻳﻨﺔٍ ﺗﺨﻠﱢﺺ ﺃﹶﺣﺪ ﻣﻌﺎﻧِﻴﻪِ ﻣِﻦ ﺍﻟﹾﺒﺎﻗِﻲ .ﻭﺇِﻟﱠﺎ ﻟﹶﻮ ﺃﹶﺧﻠﹶﻰ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ﻛﹶﻠﹶﺎﻣﻪ ﻣِﻦ ﺍﻟﹾﻘﹶﺮِﻳﻨﺔِ ﺍﻟﹾﻤﺨﻠﱢﺼﺔِ ) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﺮﺅﻳﺔ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺴﺦ ﻭﺳﺎﺋﺮ ﺍﳌﺘﻮﻥ .ﻭﺍﻧﻈﺮ ﺹ . ٤٧٢ﻥ . ) (2ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ) ، (٥٤٧ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٦٣٣ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﳉﻨﺔ )، (٢٥٥١ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٢٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٧٧ﺃﲪﺪ ). (٣٦٢/٤ ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻋﻠﻰ ﻣﺎ ﺍﳌﺼﺪﺭﻳﺔ ﺍﳌﻮﺻﻮﻟﺔ " ﻭﻫﻮ ﲣﻠﻴﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ،ﺇﺫ ﺣﺬﻑ )ﺃﻭ( .ﻷﻥ " ﻣﺎ " ﺍﳌﺼﺪﺭﻳﺔ ﺣﺮﻑ ،ﻭ " ﻣﺎ " ﺍﳌﻮﺻﻮﻟﺔ ﺍﺳﻢ .ﻭﻫﻲ ﰲ ﺍﳊﺎﻟﲔ ﺗﺆﻭﻝ ﻣﻊ ﺍﻟﻔﻌﻞ ﺑﻌﺪﻫﺎ ﲟﺼﺪﺭ . ) (4ﺳﻮﺭﺓ ﺍﻟﹾﻔِﻴﻞِ ﺁﻳﺔ . ١ ١٩٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟِﺄﹶﺣﺪِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﻟﹶﻜﹶﺎﻥﹶ ﻣﺠﻤﻠﹰﺎ ﻣﻠﹾﻐِﺰﺍ ،ﻟﹶﺎ ﻣﺒﻴﻨﺎ ﻣﻮﺿﺤﺎ .ﻭﺃﹶﻱ ﺑﻴﺎﻥٍ ﻭﻗﹶﺮِﻳﻨﺔٍ ﻓﹶﻮﻕ ﻗﹶﻮﻟِﻪِ} :ﺗﺮﻭﻥﹶ ﺭﺑﻜﹸﻢ ﻛﹶﻤﺎ ﺗﺮﻭﻥﹶ ﺍﻟﺸﻤﺲ ﻓِﻲ ﺍﻟﻈﱠﻬِﲑﺓِ ﻟﹶﻴﺲ ﺩﻭﻧﻬﺎ ﺳﺤﺎﺏ (١) {؟ ﻓﹶﻬﻞﹾ ﻣِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﻣِﻤﺎ ﻳﺘﻌﻠﱠﻖ ﺑِﺮﺅﻳﺔِ ﺍﻟﹾﺒﺼﺮِ ،ﺃﹶﻭ ﺑِﺮﺅﻳﺔِ ﺍﻟﹾﻘﹶﻠﹾﺐِ ؟ ﻭﻫﻞﹾ ﻳﺨﻔﹶﻰ ﻣِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﺇِﻟﱠﺎ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﻋﻤﻰ ﺍﻟﻠﱠﻪ ﻗﹶﻠﹾﺒﻪ ؟ ﻓﹶﺈِﻥﹾ ﻗﹶﺎﻟﹸﻮﺍ :ﺃﹶﻟﹾﺠﺄﹶﻧﺎ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ،ﺣﻜﹾﻢ ﺍﻟﹾﻌﻘﹾﻞِ ﺑِﺄﹶﻥﱠ ﺭﺅﻳﺘﻪ ﺗﻌﺎﻟﹶﻰ ﻣﺤﺎﻝﹲ ﻟﹶﺎ ﻳﺘﺼﻮﺭ ﺇِﻣﻜﹶﺎﻧﻬﺎ ! ﻓﹶﺎﻟﹾﺠﻮﺍﺏ :ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺩﻋﻮﻯ ﻣِﻨﻜﹸﻢ ،ﺧﺎﻟﹶﻔﹶﻜﹸﻢ ﻓِﻴﻬﺎ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﹾﻌﻘﹶﻠﹶﺎﺀِ ،ﻭﻟﹶﻴﺲ ﻓِﻲ ﺍﻟﹾﻌﻘﹾﻞِ ﻣﺎ ﻳﺤِﻴﻠﹸﻬﺎ، ﺑﻞﹾ ﻟﹶﻮ ﻋﺮِﺽ ﻋﻠﹶﻰ ﺍﻟﹾﻌﻘﹾﻞِ ﻣﻮﺟﻮﺩ ﻗﹶﺎﺋِﻢ ﺑِﻨﻔﹾﺴِﻪِ ﻟﹶﺎ ﻳﻤﻜِﻦ ﺭﺅﻳﺘﻪ ﻟﹶﺤﻜِﻢ ﺑِﺄﹶﻥﱠ ﻫﺬﹶﺍ ﻣﺤﺎﻝﹲ. ﻭﻗﹶﻮﻟﹸﻪ " :ﻟِﻤﻦِ ﺍﻋﺘﺒﺮﻫﺎ ﻣِﻨﻬﻢ ﺑِﻮﻫﻢٍ " ،ﺃﹶﻱ ﺗﻮﻫﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻳﺮﻯ ﻋﻠﹶﻰ ﺻِﻔﹶﺔِ ﻛﹶﺬﹶﺍ، ﻓﹶﻴﺘﻮﻫﻢ ﺗﺸﺒِﻴﻬﺎ ،ﺛﹸﻢ ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﺘﻮﻫﻢِ -ﺇِﻥﹾ ﺃﹶﺛﹾﺒﺖ ﻣﺎ ﺗﻮﻫﻤﻪ ﻣِﻦ ﺍﻟﹾﻮﺻﻒِ -ﻓﹶﻬﻮ ﻣﺸﺒﻪ ،ﻭﺇِﻥﹾ ﻧﻔﹶﻰ ﺍﻟﺮﺅﻳﺔﹶ ﻣِﻦ ﺃﹶﺻﻠِﻬﺎ ﻟِﺄﹶﺟﻞِ ﺫﹶﻟِﻚ ﺍﻟﺘﻮﻫﻢِ -ﻓﹶﻬﻮ ﺟﺎﺣِﺪ ﻣﻌﻄﱢﻞﹲ .ﺑﻞِ ﺍﻟﹾﻮﺍﺟِﺐ ﺩ ﹾﻓﻊ ﺫﹶﻟِﻚ ﺍﻟﹾﻮﻫﻢِ ﻭﺣﺪﻩ ،ﻭﻟﹶﺎ ﻳﻌﻢ ﺑِﻨﻔﹾﻴِﻪِ ﺍﻟﹾﺤﻖ ﻭﺍﻟﹾﺒﺎﻃِﻞﹶ ،ﻓﹶﻴﻨﻔِﻴﻬﻤﺎ ﺭﺩﺍ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﺛﹾﺒﺖ ﺍﻟﹾﺒﺎﻃِﻞﹶ ،ﺑﻞِ ﺍﻟﹾﻮﺍﺟِﺐ ﺭﺩ ﺍﻟﹾﺒﺎﻃِﻞِ ﻭﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﺤﻖ. ﻭﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺃﹶﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺑِﻘﹶﻮﻟِﻪِ :ﻭﻣﻦ ﻟﹶﻢ ﻳﺘﻮﻕ ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ،ﺯﻝﱠ ﻭﻟﹶﻢ ﻳﺼِﺐِ ﺍﻟﺘﻨﺰِﻳﻪ ﻓﹶﺈِﻥﱠ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹶ ﻳﺰﻋﻤﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻳﻨﺰﻫﻮﻥﹶ ﺍﻟﻠﱠﻪ ﺑِﻬﺬﹶﺍ ﺍﻟﻨﻔﹾﻲِ ! ﻭﻫﻞﹾ ﻳﻜﹸﻮﻥﹸ ﺍﻟﺘﻨﺰِﻳﻪ ﺑِﻨﻔﹾﻲِ ﺻِﻔﹶﺔِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ؟ ﻓﹶﺈِﻥﱠ ﻧﻔﹾﻲ ﺍﻟﺮﺅﻳﺔِ ﻟﹶﻴﺲ ﺑِﺼِﻔﹶﺔِ ﻛﹶﻤﺎﻝٍ ،ﺇِﺫِ ﺍﻟﹾﻤﻌﺪﻭﻡ ﻟﹶﺎ ﻳﺮﻯ ،ﻭﺇِﻧﻤﺎ ﺍﻟﹾﻜﹶﻤﺎﻝﹸ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﺮﺅﻳﺔِ ﻭﻧﻔﹾﻲِ ﺇِﺩﺭﺍﻙِ ﺍﻟﺮﺍﺋِﻲ ﻟﹶﻪ ﺇِﺩﺭﺍﻙ ﺇِﺣﺎﻃﹶﺔٍ ،ﻛﹶﻤﺎ ﻓِﻲ ،ﻓﹶﺈِﻥﱠ ﻧﻔﹾﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﻪِ ﻟﹶﻴﺲ ﺑِﻜﹶﻤﺎﻝٍ ،ﻭﺇِﻧﻤﺎ ﺍﻟﹾﻜﹶﻤﺎﻝﹸ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﻧﻔﹾﻲِ ﺍﻟﹾﺈِﺣﺎﻃﹶﺔِ ﺑِﻪِ ﻋِﻠﹾﻤﺎ .ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﻳﺤﺎﻁﹸ ﺑِﻪِ ﺭﺅﻳﺔﹰ ،ﻛﹶﻤﺎ ﻟﹶﺎ ﻳﺤﺎﻁﹸ ﺑِﻪِ ﻋِﻠﹾﻤﺎ.
]ﺍﺻﻄِﻠﹶﺎﺡ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﺘﺄﹾﻭِﻳﻞِ[
ﻭﻗﹶﻮﻟﹸﻪ " :ﺃﹶﻭ ﺗﺄﹶﻭﻟﹶﻬﺎ ﺑِﻔﹶﻬﻢٍ " ﺃﹶﻱِ ﺍﺩﻋﻰ ﺃﹶﻧﻪ ﻓﹶﻬِﻢ ﻟﹶﻬﺎ ﺗﺄﹾﻭِﻳﻠﹰﺎ ﻳﺨﺎﻟِﻒ ﻇﹶﺎﻫِﺮﻫﺎ ،ﻭﻣﺎ ﻳﻔﹾﻬﻤﻪ ﻛﹸﻞﱡ ﻋﺮﺑِﻲ ﻣِﻦ ﻣﻌﻨﺎﻫﺎ ،ﻓﹶﺈِﻧﻪ ﻗﹶﺪ ﺻﺎﺭ ﺍﺻﻄِﻠﹶﺎﺡ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﺘﺄﹾﻭِﻳﻞِ :ﺃﹶﻧﻪ ﺻﺮﻑ ﺍﻟﻠﱠﻔﹾﻆِ ﻋﻦ ﻇﹶﺎﻫِﺮِﻩِ ،ﻭﺑِﻬﺬﹶﺍ ﺗﺴﻠﱠﻂﹶ ﺍﻟﹾﻤﺤﺮﻓﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻨﺼﻮﺹِ ،ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻧﺤﻦ ﻧﺘﺄﹶﻭﻝﹸ ﻣﺎ ﻳﺨﺎﻟِﻒ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٧٧٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٨٢ﺃﲪﺪ ) ، (٢٧٦/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٨٠١ ١٩٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﻮﻟﹶﻨﺎ ،ﻓﹶﺴﻤﻮﺍ ﺍﻟﺘﺤﺮِﻳﻒ ﺗﺄﹾﻭِﻳﻠﹰﺎ ،ﺗﺰﻳِﻴﻨﺎ ﻟﹶﻪ ﻭﺯﺧﺮﻓﹶﺔﹰ ﻟِﻴﻘﹾﺒﻞﹶ ،ﻭﻗﹶﺪ ﺫﹶﻡ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻳﻦ ﺯﺧﺮﻓﹸﻮﺍ ﺍﻟﹾﺒﺎﻃِﻞﹶ، ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
4’n<Î) öNßgàÒ÷èt/ ÓÇrqムÇd`Éfø9$#ur ħRM}$# tûüÏÜ»u‹x© #xr߉tã @cÓÉ
(١) {4 #Y‘rá•äî ÉAöqs)ø9$# t$ã•÷zã— <Ù÷èt/ﻭﺍﻟﹾﻌِﺒﺮﺓﹸ ﻟِﻠﹾﻤﻌﺎﻧِﻲ ﻟﹶﺎ ﻟِﻠﹾﺄﹶﻟﹾﻔﹶﺎﻅِ .ﻓﹶﻜﹶﻢ ﻣِﻦ ﺑﺎﻃِﻞٍ ﻗﹶﺪ ﺃﹸﻗِﻴﻢ ﻋﻠﹶﻴﻪِ ﺩﻟِﻴﻞﹲ ﻣﺰﺧﺮﻑ ﻋﻮﺭِﺽ ﺑِﻪِ ﺩﻟِﻴﻞﹸ ﺍﻟﹾﺤﻖ .ﻭﻛﹶﻠﹶﺎﻣﻪ ﻫﻨﺎ ﻧﻈِﲑ ﻗﹶﻮﻟِﻪِ ﻓِﻴﻤﺎ ﺗﻘﹶﺪﻡ " :ﻟﹶﺎ ﻧﺪﺧﻞﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﻣﺘﺄﹶﻭﻟِﲔ ﺑِﺂﺭﺍﺋِﻨﺎ ،ﻭﻟﹶﺎ ﻣﺘﻮﻫﻤِﲔ ﺑِﺄﹶﻫﻮﺍﺋِﻨﺎ " .ﺛﹸﻢ ﺃﹶﻛﱠﺪ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺑِﻘﹶﻮﻟِﻪِ " :ﺇِﺫﹾ ﻛﹶﺎﻥﹶ ﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﺮﺅﻳﺔِ -ﻭﺗﺄﹾﻭِﻳﻞﹸ ﻛﹸﻞﱢ ﻣﻌﻨﻰ ﻳﻀﺎﻑ ﺇِﻟﹶﻰ ﺍﻟﺮﺑﻮﺑِﻴﺔِ :ﺗﺮﻙ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ،ﻭﻟﹸﺰﻭﻡ ﺍﻟﺘﺴﻠِﻴﻢِ ،ﻭﻋﻠﹶﻴﻪِ ﺩِﻳﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ." ﻭﻣﺮﺍﺩﻩ ﺗﺮﻙ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ] ﺍﻟﱠﺬِﻱ [ ﻳﺴﻤﻮﻧﻪ ﺗﺄﹾﻭِﻳﻠﹰﺎ ،ﻭﻫﻮ ﺗﺤﺮِﻳﻒ .ﻭﻟﹶﻜِﻦ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺗﺄﹶﺩﺏ ﻭﺟﺎﺩﻝﹶ ﺑِﺎﻟﱠﺘِﻲ ﻫِﻲ ﺃﹶﺣﺴﻦ ،ﻛﹶﻤﺎ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﻘﹶﻮﻟِﻪِ} : ß`|¡ômr& }‘Ïd
{4
)(٢
ÓÉL©9$$Î/ Oßgø9ω»y_ur
ﻭﻟﹶﻴﺲ ﻣﺮﺍﺩﻩ ﺗﺮﻙ ﻛﹸﻞﱢ ﻣﺎ ﻳﺴﻤﻰ ﺗﺄﹾﻭِﻳﻠﹰﺎ ،ﻭﻟﹶﺎ ﺗﺮﻙ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﻈﱠﻮﺍﻫِﺮِ
ﻟِﺒﻌﺾِ ﺍﻟﻨﺎﺱِ ﻟِﺪﻟِﻴﻞٍ ﺭﺍﺟِﺢٍ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ .ﻭﺇِﻧﻤﺎ ﻣﺮﺍﺩﻩ ﺗﺮﻙ ﺍﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ﺍﻟﹾﻤﺒﺘﺪﻋﺔِ ،ﺍﻟﹾﻤﺨﺎﻟﹶﻔﹶﺔِ ﻟِﻤﺬﹾﻫﺐِ ﺍﻟﺴﻠﹶﻒِ ،ﺍﻟﱠﺘِﻲ ﻳﺪﻝﱡ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹸ ﻋﻠﹶﻰ ﻓﹶﺴﺎﺩِﻫﺎ ،ﻭﺗﺮﻙ ﺍﻟﹾﻘﹶﻮﻝِ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺑِﻠﹶﺎ ﻋِﻠﹾﻢٍ.
]ﻣﻌﻨﻰ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ[
ﻓﹶﻤِﻦ ﺍﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ،ﺗﺄﹾﻭِﻳﻞﹸ ﺃﹶﺩِﻟﱠﺔِ ﺍﻟﺮﺅﻳﺔِ ،ﻭﺃﹶﺩِﻟﱠﺔِ ﺍﻟﹾﻌﻠﹸﻮ ،ﻭﺃﹶﻧﻪ ﻟﹶﻢ ﻳﻜﹶﻠﱢﻢ ﻣﻮﺳﻰ ﺗﻜﹾﻠِﻴﻤﺎ، ﻭﻟﹶﻢ ﻳﺘﺨِﺬﹾ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻠﹰﺎ ! ﺛﹸﻢ ﻗﹶﺪ ﺻﺎﺭ ﻟﹶﻔﹾﻆﹸ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﻣﺴﺘﻌﻤﻠﹰﺎ ﻓِﻲ ﻏﹶﻴﺮِ ﻣﻌﻨﺎﻩ ﺍﻟﹾﺄﹶﺻﻠِﻲ. ﻓﹶﺎﻟﺘﺄﹾﻭِﻳﻞﹸ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻭﺳﻨﺔِ ﺭﺳﻮﻟِﻪِ :ﻫﻮ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔﹸ ﺍﻟﱠﺘِﻲ ﻳﺌﹸﻮﻝﹸ ﺇِﻟﹶﻴﻬﺎ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ .ﻓﹶﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾﺨﺒﺮِ :ﻫﻮ ﻋﻴﻦ ﺍﻟﹾﻤﺨﺒﺮِ ﺑِﻪِ ،ﻭﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾﺄﹶﻣﺮِ ﻧﻔﹾﺲ ﺍﻟﹾﻔِﻌﻞِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ﺑِﻪِ .ﻛﹶﻤﺎ ﻗﹶﺎﻟﹶﺖ ﻋﺎﺋِﺸﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ} :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻳﻘﹸﻮﻝﹸ ﻓِﻲ ﺭﻛﹸﻮﻋِﻪِ )) :ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﱠﻬﻢ ﺭﺑﻨﺎ ﻭﺑِﺤﻤﺪِﻙ،
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١١٢ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ١٢٥ ٢٠٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻠﱠﻬﻢ ﺍﻏﹾﻔِﺮ ﻟِﻲ (( ﻳﺘﺄﹶﻭﻝﹸ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ{ ) .(١ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
’ÎAù'tƒ tPöqtƒ 4 ¼ã&s#ƒÍrù's? žwÎ) tbrã•ÝàZtƒ ö@yd
? .(٢) {Èd,ysø9$$Î/ $uZÎn/u‘ ã@ߙ①ôNuä!%y` ô‰s% ã@ö7s% `ÏB çnqÝ¡nS šúïÏ%©!$# ãAqà)tƒ ¼ã&é#ƒÍrù'sﻭﻣِﻨﻪ ﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﺮﺅﻳﺎ، ﻭﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾﻌﻤﻞِ ،ﻛﹶﻘﹶﻮﻟِﻪِ} : ?È @ ƒÍ rù ' s
}
`ÏB }‘»tƒöäâ‘ ã@ƒÍrù's? #x‹»yd
.(٤) { Ï] ƒÏŠ %tnF{ $#ﻭﻗﹶﻮ ﻟِﻪِ} :
¸ x ƒÍr ù ' s? ß ` |¡ ô mr & u r × Ž ö • y z y 7 Ï 9 ºsŒ
™#· Ž ö 9 | ¹ Ï m ø Š n =¨ æ ìÏ Üt G ó¡ n @ ó O s 9 $t B È @ ƒÍ r ù 't G Î / y 7 ã ¤ Î m; tR é ' y
?#Z Ž ö 9 | ¹ Ï m øŠ n = ¨ æ ìÏÜ ó ¡n @ ó O s 9 $t B ã @ ƒÍ rù ' s
.(٣) {ã@ö6s%ﻭﻗﹶﻮﻟِﻪِ} : {ÇÐÑÈ
)(٦
`ÏB y7ßJÏk=yèãƒur
.(٥) {ÇÎÒÈﻭﻗﹶﻮ ﻟِﻪِ:
ﺇِ ﻟﹶﻰ ﻗﹶﻮ ﻟِﻪِ} :
y 7 Ï 9 ºs Œ
.(٧) {ÇÑËÈﻓﹶﻤﻦ ﻳﻨﻜِﺮ ﻭﻗﹸﻮﻉ ﻣِﺜﹾﻞِ ﻫﺬﹶﺍ ﺍﻟﺘﺄﹾﻭِﻳﻞِ،
ﻭﺍﻟﹾﻌِﻠﹾﻢ ﺑِﻤﺎ ﺗﻌﻠﱠﻖ ﺑِﺎﻟﹾﺄﹶﻣﺮِ ﻭﺍﻟﻨﻬﻲِ ﻣِﻨﻪ ؟ ﻭﺃﹶﻣﺎ ﻣﺎ ﻛﹶﺎﻥﹶ ﺧﺒﺮﺍ ،ﻛﹶﺎﻟﹾﺈِﺧﺒﺎﺭِ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ،ﻓﹶﻬﺬﹶﺍ ﻗﹶﺪ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﺗﺄﹾﻭِﻳﻠﹸﻪ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﺣﻘِﻴﻘﹶﺘﻪ ،ﺇِﺫﹾ ﻛﹶﺎﻧﺖ ﻟﹶﺎ ﺗﻌﻠﹶﻢ ﺑِﻤﺠﺮﺩِ ﺍﻟﹾﺈِﺧﺒﺎﺭِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺨﺒﺮ ﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻗﹶﺪ ﺗﺼﻮﺭ ﺍﻟﹾﻤﺨﺒﺮ ﺑِﻪِ ،ﺃﹶﻭ ﻣﺎ ﻳﻌﺮِﻓﹸﻪ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ ،ﻟﹶﻢ ﻳﻌﺮِﻑ ﺣﻘِﻴﻘﹶﺘﻪ ،ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺗﺄﹾﻭِﻳﻠﹸﻪ ،ﺑِﻤﺠﺮﺩِ ﺍﻟﹾﺈِﺧﺒﺎﺭِ .ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ .ﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣِﻦ ﻧﻔﹾﻲِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺎﻟﺘﺄﹾﻭِﻳﻞِ ﻧﻔﹾﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺎﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﻗﹶﺼﺪ ﺍﻟﹾﻤﺨﺎﻃِﺐ ﺇِﻓﹾﻬﺎﻡ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﺇِﻳﺎﻩ ،ﻓﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺁﻳﺔﹲ ﺇِﻟﱠﺎ ﻭﻗﹶﺪ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺑِﺘﺪﺑﺮِﻫﺎ ،ﻭﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺁﻳﺔﹰ ﺇِﻟﱠﺎ ﻭﻫﻮ ﻳﺤِﺐ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﻣﺎ ﻋﻨﻰ ﺑِﻬﺎ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺗﺄﹾﻭِﻳﻠِﻪِ ﻣﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ .ﻓﹶﻬﺬﹶﺍ ﻣﻌﻨﻰ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻭﻛﹶﻠﹶﺎﻡِ ﺍﻟﺴﻠﹶﻒِ، ﻭﺳﻮﺍﺀٌ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﻣﻮﺍﻓِﻘﹰﺎ ﻟِﻠﻈﱠﺎﻫِﺮِ ﺃﹶﻭ ﻣﺨﺎﻟِﻔﹰﺎ ﻟﹶﻪ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٧٨٤ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ ) ، (٤٨٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ ) ، (١١٢٢ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٨٧٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (٨٨٩ﺃﲪﺪ ). (٤٣/٦ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٥٣ ) (3ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١٠٠ ) (4ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ٦ ) (5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٥٩ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒِ ﺁﻳﺔ . ٧٨ ) (7ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒِ ﺁﻳﺔ . ٨٢ ٢٠١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﻋِﻨﺪ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ ﻫﻮ ﺗﻔﹾﺴِﲑ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺑﻴﺎﻥﹸ ﻣﻌﻨﺎﻩ[ ﻭﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ ،ﻛﹶﺎﺑﻦِ ﺟﺮِﻳﺮٍ ﻭﻧﺤﻮِﻩِ ،ﻳﺮِﻳﺪﻭﻥﹶ ﺑِﻪِ ﺗﻔﹾﺴِﲑ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺑﻴﺎﻥﹶ ﻣﻌﻨﺎﻩ ،ﺳﻮﺍﺀٌ ﻭﺍﻓﹶﻖ ﻇﹶﺎﻫِﺮﻩ ﺃﹶﻭ ﺧﺎﻟﹶﻒ ،ﻭﻫﺬﹶﺍ ﺍﺻﻄِﻠﹶﺎﺡ ﻣﻌﺮﻭﻑ .ﻭﻫﺬﹶﺍ ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﻛﹶﺎﻟﺘﻔﹾﺴِﲑِ ،ﻳﺤﻤﺪ ﺣﻘﱡﻪ ،ﻭﻳﺮﺩ ﺑﺎﻃِﻠﹸﻪ - ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} : ’Îû tbqã‚Å™º§•9$ #ur ª!$#
{É Où = Ï è ø 9 $ #
)(١
3 ª!$# žwÎ) ÿ¼ã&s#ƒÍrù's? ãNn=÷ètƒ $tBur
ﺍﻟﹾﺂﻳﺔﹶ -ﻓِﻴﻬﺎ ﻗِﺮﺍﺀَﺗﺎﻥِ .ﻗِﺮﺍﺀَﺓﹸ ﻣﻦ ﻳﻘِﻒ ﻋﻠﹶﻰ ﻗﹶﻮﻟِﻪِ }
)žwÎ
، (٢) {3ﻭ ﻗِﺮﺍﺀَﺓﹸ ﻣﻦ ﻟﹶﺎ ﻳﻘِﻒ ﻋِﻨﺪﻫﺎ ،ﻭﻛِﻠﹾﺘﺎ ﺍﻟﹾﻘِﺮﺍﺀَﺗﻴﻦِ ﺣﻖ .ﻭﻳﺮﺍﺩ ﺑِﺎﻟﹾﺄﹸﻭﻟﹶﻰ
ﺍﻟﹾﻤﺘﺸﺎﺑِﻪ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﺍﻟﱠﺬِﻱ ﺍﺳﺘﺄﹾﺛﹶﺮ ﺍﻟﻠﱠﻪ ﺑِﻌِﻠﹾﻢِ ﺗﺄﹾﻭِﻳﻠِﻪِ .ﻭﻳﺮﺍﺩ ﺑِﺎﻟﺜﱠﺎﻧِﻴﺔِ ﺍﻟﹾﻤﺘﺸﺎﺑِﻪ ﺍﻟﹾﺈِﺿﺎﻓِﻲ ﺍﻟﱠﺬِﻱ ﻳﻌﺮِﻑ ﺍﻟﺮﺍﺳِﺨﻮﻥﹶ ﺗﻔﹾﺴِﲑﻩ ،ﻭﻫﻮ ﺗﺄﹾﻭِﻳﻠﹸﻪ .ﻭﻟﹶﺎ ﻳﺮِﻳﺪ ﻣﻦ ﻭﻗﹶﻒ ﻋﻠﹶﻰ ﻗﹶﻮﻟِﻪِ } ) (٣) {3 ª!$# žwÎﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﺑِﻤﻌﻨﻰ ﺍﻟﺘﻔﹾﺴِﲑِ ﻟِﻠﹾﻤﻌﻨﻰ ،ﻓﹶﺈِﻥﱠ ﻟﹶﺎﺯِﻡ ﻫﺬﹶﺍ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﻠﱠﻪ ﺃﹶﻧﺰﻝﹶ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ ﻛﹶﻠﹶﺎﻣﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻣﻌﻨﺎﻩ ﺟﻤِﻴﻊ ﺍﻟﹾﺄﹸﻣﺔِ ﻭﻟﹶﺎ ﺍﻟﺮﺳﻮﻝﹸ ،ﻭﻳﻜﹸﻮﻥﹸ ﺍﻟﺮﺍﺳِﺨﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻟﹶﺎ ﺣﻆﱠ ﻟﹶﻬﻢ ﻓِﻲ ﻣﻌﺮِﻓﹶﺔِ ﻣﻌﻨﺎﻫﺎ ﺳِﻮﻯ ﻗﹶﻮﻟِﻬِﻢ} :
$uZÎn/u‘ ωZÏã ô`ÏiB @@ä. ¾ÏmÎ/ $¨ZtB#uä
.(٤) {3ﻭﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﺪﺭ ﻳﻘﹸﻮﻟﹸﻪ ﻏﹶﻴﺮ
ﺍﻟﺮﺍﺳِﺦِ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﺍﻟﺮﺍﺳِﺨﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻳﺠِﺐ ﺍﻣﺘِﻴﺎﺯﻫﻢ ﻋﻦ ﻋﻮﺍﻡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻓِﻲ ﺫﹶﻟِﻚ .ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﺃﹶﻧﺎ ﻣِﻦ ﺍﻟﺮﺍﺳِﺨِﲔ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﱠﺬِﻳﻦ ﻳﻌﻠﹶﻤﻮﻥﹶ ﺗﺄﹾﻭِﻳﻠﹶﻪ .ﻭﻟﹶﻘﹶﺪ ﺻﺪﻕ
t
ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺒِﻲ
r
ﺩﻋﺎ ﻟﹶﻪ ﻭﻗﹶﺎﻝﹶ} :ﺍﻟﻠﱠﻬﻢ ﻓﹶﻘﱢﻬﻪ ﻓِﻲ ﺍﻟﺪﻳﻦِ ،ﻭﻋﻠﱢﻤﻪ
ﺍﻟﺘﺄﹾﻭِﻳﻞﹶ{ ) .(٥ﺭﻭﺍﻩ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻭﻏﹶﻴﺮﻩ .ﻭﺩﻋﺎﺅﻩ r ﻟﹶﺎ ﻳﺮﺩ .ﻗﹶﺎﻝﹶ ﻣﺠﺎﻫِﺪ :ﻋﺮﺿﺖ ﺍﻟﹾﻤﺼﺤﻒ ﻋﻠﹶﻰ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ،ﻣِﻦ ﺃﹶﻭﻟِﻪِ ﺇِﻟﹶﻰ ﺁﺧِﺮِﻩِ ،ﺃﹶﻗِﻔﹸﻪ ﻋِﻨﺪ ﻛﹸﻞﱢ ﺁﻳﺔٍ ﻭﺃﹶﺳﺄﹶﻟﹸﻪ ﻋﻨﻬﺎ .ﻭﻗﹶﺪ ﺗﻮﺍﺗﺮﺕِ ﺍﻟﻨﻘﹸﻮﻝﹸ
) (1ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٧ ) (2ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ٧ : ) (3ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ٧ : ) (4ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٧ ) (5ﺃﲪﺪ ). (٢٦٦/١ ٢٠٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻨﻪ ﺃﹶﻧﻪ ﺗﻜﹶﻠﱠﻢ ﻓِﻲ ﺟﻤِﻴﻊِ ﻣﻌﺎﻧِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ ﻋﻦ ﺁﻳﺔٍ :ﺇِﻧﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﺘﺸﺎﺑِﻪِ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﺃﹶﺣﺪ ﺗﺄﹾﻭِﻳﻠﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ. ﻭﻗﹶﻮﻝﹸ ﺍﻟﹾﺄﹶﺻﺤﺎﺏِ ﺭﺣِﻤﻬﻢ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺍﻟﹾﺄﹸﺻﻮﻝِ :ﺇِﻥﱠ ﺍﻟﹾﻤﺘﺸﺎﺑِﻪ
)(١
ﺍﻟﹾﺤﺮﻭﻑ ﺍﻟﹾﻤﻘﹶﻄﱠﻌﺔﹸ ﻓِﻲ
ﺃﹶﻭﺍﺋِﻞِ ﺍﻟﺴﻮﺭِ ،ﻭﻳﺮﻭﻯ ﻫﺬﹶﺍ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ .ﻣﻊ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺤﺮﻭﻑ ﻗﹶﺪ ﺗﻜﹶﻠﱠﻢ ﻓِﻲ ﻣﻌﻨﺎﻫﺎ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺎﺱِ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻌﻨﺎﻫﺎ ﻣﻌﺮﻭﻓﹰﺎ ،ﻓﹶﻘﹶﺪ ﻋﺮِﻑ ﻣﻌﻨﻰ ﺍﻟﹾﻤﺘﺸﺎﺑِﻪِ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﻌﺮﻭﻓﹰﺎ ،ﻭﻫِﻲ ﺍﻟﹾﻤﺘﺸﺎﺑِﻪ ،ﻛﹶﺎﻥﹶ ﻣﺎ ﺳِﻮﺍﻫﺎ ﻣﻌﻠﹸﻮﻡ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻄﹾﻠﹸﻮﺏ. ﻭﺃﹶﻳﻀﺎ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺎﻝﹶ} :
ã•yzé&ur É=»tGÅ3ø9$# ‘Pé& £`èd ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏB
.(٢) {( ×M»ygÎ7»t±tFãB
ﻭﻫﺬِﻩِ ﺍﻟﹾﺤﺮﻭﻑ ﻟﹶﻴﺴﺖ ﺁﻳﺎﺕٍ ﻋِﻨﺪ ﺟﻤﻬﻮﺭِ ) (٣ﺍﻟﹾﻌﺎﺩﻳﻦ.
ﺼﺤِﻴﺢ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻮﺍﻓِﻖ ﻣﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﻧﺼﻮﺹ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ[ ]ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟ
ﻭﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻣِﻦ ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀِ ﻭﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ :ﻫﻮ ﺻﺮﻑ ﺍﻟﻠﱠﻔﹾﻆِ ﻋﻦِ ﺍﻟﹾﺎﺣﺘِﻤﺎﻝِ ﺍﻟﺮﺍﺟِﺢِ ﺇِﻟﹶﻰ ﺍﻟﹾﺎﺣﺘِﻤﺎﻝِ ﺍﻟﹾﻤﺮﺟﻮﺡِ ﻟِﺪﻟﹶﺎﻟﹶﺔٍ ﺗﻮﺟِﺐ ﺫﹶﻟِﻚ .ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟﱠﺬِﻱ ﻳﺘﻨﺎﺯﻉ ﺍﻟﻨﺎﺱ ﻓِﻴﻪِ ﻓِﻲ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﺨﺒﺮِﻳﺔِ ﻭﺍﻟﻄﱠﻠﹶﺒِﻴﺔِ .ﻓﹶﺎﻟﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟﺼﺤِﻴﺢ ﻣِﻨﻪ :ﺍﻟﱠﺬِﻱ ﻳﻮﺍﻓِﻖ ﻣﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﻧﺼﻮﺹ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﻣﺎ ﺧﺎﻟﹶﻒ ﺫﹶﻟِﻚ ﻓﹶﻬﻮ ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾﻔﹶﺎﺳِﺪ ،ﻭﻫﺬﹶﺍ ﻣﺒﺴﻮﻁﹲ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ. ﻭﺫﹸﻛِﺮ ﻓِﻲ )) ﺍﻟﺘﺒﺼِﺮﺓِ (( ﺃﹶﻥﱠ ﻧﺼﻴﺮ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﹾﺒﻠﹾﺨِﻲ ﺭﻭﻯ ﻋﻦ ﻋﻤﺮ ﺑﻦِ ﺇِﺳﻤﺎﻋِﻴﻞﹶ ﺑﻦِ ﺣﻤﺎﺩِ ﺑﻦِ ﺃﹶﺑِﻲ ﻳﺤﻴﻰ ﺑﻦِ ﻣﺤﻤﺪِ ﺑﻦِ ﺍﻟﹾﺤﺴﻦِ ﺭﺣِﻤﻬﻢ ﺍﻟﻠﱠﻪ :ﺃﹶﻧﻪ ﺳﺌِﻞﹶ ﻋﻦِ ﺍﻟﹾﺂﻳﺎﺕِ ﻭﺍﻟﹾﺄﹶﺧﺒﺎﺭِ ﺍﻟﱠﺘِﻲ ﻓِﻴﻬﺎ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻣﺎ ﻳﺆﺩﻱ ﻇﹶﺎﻫِﺮﻩ ﺇِﻟﹶﻰ ﺍﻟﺘﺸﺒِﻴﻪِ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﻧﻤِﺮﻫﺎ ﻛﹶﻤﺎ ﺟﺎﺀَﺕ ،ﻭﻧﺆﻣِﻦ ﺑِﻬﺎ ،ﻭﻟﹶﺎ ﻧﻘﹸﻮﻝﹸ :ﻛﹶﻴﻒ ﻭﻛﹶﻴﻒ .ﻭﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻔﹶﺎﺳِﺪ ﺍﻟﹾﻜﹸﻔﹾﺮِﻱ ﻟﹶﻴﺲ ﻫﻮ ﻇﹶﺎﻫِﺮ ﺍﻟﻨﺺ ﻭﻟﹶﺎ ﻣﻘﹾﺘﻀﺎﻩ ،ﻭﺃﹶﻥﱠ ﻣﻦ ﻓﹶﻬِﻢ ﺫﹶﻟِﻚ ﻣِﻨﻪ ﻓﹶﻬﻮ ﻟِﻘﹸﺼﻮﺭِ ﻓﹶﻬﻤِﻪِ ﻭﻧﻘﹾﺺِ ﻋِﻠﹾﻤِﻪِ ،ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻗﹶﺪ ﻗِﻴﻞﹶ ﻓِﻲ ﻗﹶﻮﻝِ ﺑﻌﺾِ ﺍﻟﻨﺎﺱِ: ﻭﺁﻓﹶﺘــﻪ ﻣِــﻦ ﺍﻟﹾﻔﹶﻬــﻢِ ﺍﻟــﺴﻘِﻴﻢِ
ﻭﻛﹶﻢ ﻣِﻦ ﻋﺎﺋِـﺐٍ ﻗﹶﻮﻟﹰـﺎ ﺻـﺤِﻴﺤﺎ ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﳌﺘﺸﺎﺔ " .ﻭﻫﻮ ﺧﻄﺄ . ) (2ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٧ ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﳉﻤﻬﻮﺭ " .ﻭﻫﻮ ﺧﻄﺄ . ٢٠٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗِﻴﻞﹶ: ﻭﻣﺎ ﻋﻠﹶﻲ ﻟﹶﻬﻢ ﺃﹶﻥﹾ ﺗﻔﹾﻬـﻢ ﺍﻟﹾﺒﻘﹶـﺮ
ﻋﻠﹶﻲ ﻧﺤﺖ ﺍﻟﹾﻘﹶﻮﺍﻓِﻲ ﻣِـﻦ ﻣﻘﹶﺎﻃِﻌِﻬـﺎ
)(١
ﻓﹶﻜﹶﻴﻒ ﻳﻘﹶﺎﻝﹸ ﻓِﻲ ﻗﹶﻮﻝِ ﺍﻟﻠﱠﻪِ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﺃﹶﺻﺪﻕ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺃﹶﺣﺴﻦ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﻫﻮ ﺍﻟﹾﻜِﺘﺎﺏ ﺍﻟﱠﺬِﻱ } & .(٢) {ÇÊÈ AŽ•Î7yz AOŠÅ3ym ÷bà$©! `ÏB ôMn=Å_Áèù §NèO ¼çmçG»tƒ#uä ôMyJÅ3ôméﺇِﻥﱠ ﺣﻘِﻴﻘﹶﺔﹶ ﻗﹶﻮﻟِﻬِﻢ ﺇِﻥﱠ ﻇﹶﺎﻫِﺮ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺍﻟﹾﺤﺪِﻳﺚِ ﻫﻮ ﺍﻟﹾﻜﹸﻔﹾﺮ ﻭﺍﻟﻀﻠﹶﺎﻝﹸ ،ﻭﺇِﻧﻪ ﻟﹶﻴﺲ ﻓِﻴﻪِ ﺑﻴﺎﻥﹲ ﻟِﻤﺎ ﻳﺼﻠﹸﺢ ﻣِﻦ ﺍﻟﹾﺎﻋﺘِﻘﹶﺎﺩِ ،ﻭﻟﹶﺎ ﻓِﻴﻪِ ﺑﻴﺎﻥﹸ ﺍﻟﺘﻮﺣِﻴﺪِ ﻭﺍﻟﺘﻨﺰِﻳﻪِ ؟ ! ﻫﺬﹶﺍ ﺣﻘِﻴﻘﹶﺔﹸ ﻗﹶﻮﻝِ ﺍﻟﹾﻤﺘﺄﹶﻭﻟِﲔ. ﻭﺍﻟﹾﺤﻖ ﺃﹶﻥﱠ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻓﹶﻬﻮ ﺣﻖ ،ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺑﺎﻃِﻠﹰﺎ ﻟﹶﻢ ﻳﺪﻝﱠ ﻋﻠﹶﻴﻪِ .ﻭﺍﻟﹾﻤﻨﺎﺯِﻋﻮﻥﹶ ﻳﺪﻋﻮﻥﹶ ﺩﻟﹶﺎﻟﹶﺘﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺒﺎﻃِﻞِ ﺍﻟﱠﺬِﻱ ﻳﺘﻌﻴﻦ ﺻﺮﻓﹸﻪ! ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ :ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏ ﺍﻟﱠﺬِﻱ ﻓﹶﺘﺤﺘﻤﻮﻩ ،ﻭﺇِﻥﹾ ﻛﹸﻨﺘﻢ ﺗﺰﻋﻤﻮﻥﹶ ﺃﹶﻧﻜﹸﻢ ﺗﻨﺘﺼِﺮﻭﻥﹶ ﺑِﻪِ ﻋﻠﹶﻰ ﺇِﺧﻮﺍﻧِﻜﹸﻢ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻓِﻲ ﻣﻮﺍﺿِﻊ ﻗﹶﻠِﻴﻠﹶﺔٍ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻓﹶﻘﹶﺪ ﻓﹶﺘﺤﺘﻢ ﻋﻠﹶﻴﻜﹸﻢ ﺑﺎﺑﺎ ﻟِﺄﹶﻧﻮﺍﻉِ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﻭﺍﻟﹾﻤﺒﺘﺪِﻋِﲔ ،ﻟﹶﺎ ﺗﻘﹾﺪِﺭﻭﻥﹶ ﻋﻠﹶﻰ ﺳﺪﻩِ ،ﻓﹶﺈِﻧﻜﹸﻢ ﺇِﺫﹶﺍ ﺳﻮﻏﹾﺘﻢ ﺻﺮﻑ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻋﻦ ﺩﻟﹶﺎﻟﹶﺘِﻪِ ﺍﻟﹾﻤﻔﹾﻬﻮﻣﺔِ ﺑِﻐﻴﺮِ ﺩﻟِﻴﻞٍ ﺷﺮﻋِﻲ ،ﻓﹶﻤﺎ ﺍﻟﻀﺎﺑِﻂﹸ ﻓِﻴﻤﺎ ﻳﺴﻮﻍﹸ ﺗﺄﹾﻭِﻳﻠﹸﻪ ﻭﻣﺎ ﻟﹶﺎ ﻳﺴﻮﻍﹸ ؟ ﻓﹶﺈِﻥﹾ ﻗﹸﻠﹾﺘﻢ :ﻣﺎ ﺩﻝﱠ ﺍﻟﹾﻘﹶﺎﻃِﻊ ﺍﻟﹾﻌﻘﹾﻠِﻲ ﻋﻠﹶﻰ ﺍﺳﺘِﺤﺎﻟﹶﺘِﻪِ ﺗﺄﹶﻭﻟﹾﻨﺎﻩ ،ﻭﺇِﻟﱠﺎ ﺃﹶﻗﹾﺮﺭﻧﺎﻩ ! ﻗِﻴﻞﹶ ﻟﹶﻜﹸﻢ :ﻭﺑِﺄﹶﻱ ﻋﻘﹾﻞٍ ﻧﺰِﻥﹸ ﺍﻟﹾﻘﹶﺎﻃِﻊ ﺍﻟﹾﻌﻘﹾﻠِﻲ ؟ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻘِﺮﻣِﻄِﻲ ﺍﻟﹾﺒﺎﻃِﻨِﻲ ﻳﺰﻋﻢ ﻗِﻴﺎﻡ ﺍﻟﹾﻘﹶﻮﺍﻃِﻊِ ﻋﻠﹶﻰ ﺑﻄﹾﻠﹶﺎﻥِ ﻇﹶﻮﺍﻫِﺮِ ﺍﻟﺸﺮﻉِ ! ﻭﻳﺰﻋﻢ ﺍﻟﹾﻔﹶﻴﻠﹶﺴﻮﻑ ﻗِﻴﺎﻡ ﺍﻟﹾﻘﹶﻮﺍﻃِﻊِ ﻋﻠﹶﻰ ﺑﻄﹾﻠﹶﺎﻥِ ﺣﺸﺮِ ﺍﻟﹾﺄﹶﺟﺴﺎﺩِ ! ﻭﻳﺰﻋﻢ ﺍﻟﹾﻤﻌﺘﺰِﻟِﻲ ﻗِﻴﺎﻡ ﺍﻟﹾﻘﹶﻮﺍﻃِﻊِ ﻋﻠﹶﻰ ﺍﻣﺘِﻨﺎﻉِ ﺭﺅﻳﺔِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﻋﻠﹶﻰ ﺍﻣﺘِﻨﺎﻉِ ﻗِﻴﺎﻡِ ﻋِﻠﹾﻢٍ ﺃﹶﻭ ﻛﹶﻠﹶﺎﻡٍ ﺃﹶﻭ ﺭﺣﻤﺔٍ ﺑِﻪِ ﺗﻌﺎﻟﹶﻰ ! ! ﻭﺑﺎﺏ ﺍﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ ﺍﻟﱠﺘِﻲ ﻳﺪﻋِﻲ ﺃﹶﺻﺤﺎﺑﻬﺎ ﻭﺟﻮﺑﻬﺎ ﺑِﺎﻟﹾﻤﻌﻘﹸﻮﻟﹶﺎﺕِ ﺃﹶﻋﻈﹶﻢ ﻣِﻦ ﺃﹶﻥﹾ ﺗﻨﺤﺼِﺮ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻘﹶﺎﻡِ. ﻭﻳﻠﹾﺰﻡ ﺣِﻴﻨﺌِﺬٍ ﻣﺤﺬﹸﻭﺭﺍﻥِ ﻋﻈِﻴﻤﺎﻥِ:
) (1ﻫﻮ ﻣﻦ ﻗﺼﻴﺪﺓ ﻟﻠﺒﺤﺘﺮﻱ ،ﻣﻦ ﺃﺟﻮﺩ ﻗﺼﺎﺋﺪﻩ .ﻭﻫﻲ ﰲ ﺩﻳﻮﺍﻧﻪ )١٨٤ -١٨٢ : ٢ﻃﺒﻌﺔ ﺍﳉﻮﺍﺋﺐ ﺳﻨﺔ ، (١٣٠٠ﺹ )٦٧٥ -٦٧٣ﻃﺒﻌﺔ ﺑﲑﻭﺕ ﺳﻨﺔ . (١٩١١ﻭﺃﺛﺒﺖ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﳏﺮﻓﹰﺎ .ﻭﺻﻮﺍﺑﻪ ﻣﺎ ﺃﺛﺒﺘﻨﺎ ﻋﻦ ﺍﻟﺪﻳﻮﺍﻥ . ) (2ﺳﻮﺭﺓ ﻫﻮﺩٍ ﺁﻳﺔ . ١ ٢٠٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﹾ ﻟﹶﺎ ﻧﻘِﺮ ﺑِﺸﻲﺀٍ ﻣِﻦ ﻣﻌﺎﻧِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺣﺘﻰ ﻧﺒﺤﺚﹶ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ ﺑﺤﻮﺛﹰﺎ ﻃﹶﻮِﻳﻠﹶﺔﹰ ﻋﺮِﻳﻀﺔﹰ ﻓِﻲ ﺇِﻣﻜﹶﺎﻥِ ﺫﹶﻟِﻚ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ! ﻭﻛﹸﻞﱡ ﻃﹶﺎﺋِﻔﹶﺔٍ ﻣِﻦ ﺍﻟﹾﻤﺨﺘﻠِﻔِﲔ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻳﺪﻋﻮﻥﹶ ﺃﹶﻥﱠ ﺍﻟﹾﻌﻘﹾﻞﹶ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻣﺎ ﺫﹶﻫﺒﻮﺍ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﻴﺆﻭﻝﹸ ﺍﻟﹾﺄﹶﻣﺮ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﻴﺮﺓِ. ﺍﻟﹾﻤﺤﺬﹸﻭﺭ ﺍﻟﺜﱠﺎﻧِﻲ ) (١ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ ﺗﺘﺨﻠﱠﻰ ﻋﻦِ ﺍﻟﹾﺠﺰﻡِ ﺑِﺸﻲﺀٍ ﺗﻌﺘﻘِﺪﻩ ﻣِﻤﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ. ﺇِﺫﹾ ﻟﹶﺎ ﻳﻮﺛﹶﻖ ﺑِﺄﹶﻥﱠ ﺍﻟﻈﱠﺎﻫِﺮ ﻫﻮ ﺍﻟﹾﻤﺮﺍﺩ ،ﻭﺍﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕ ﻣﻀﻄﹶﺮِﺑﺔﹲ ،ﻓﹶﻴﻠﹾﺰﻡ ﻋﺰﻝﹸ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻋﻦِ ﺍﻟﺪﻟﹶﺎﻟﹶﺔِ ﻭﺍﻟﹾﺈِﺭﺷﺎﺩِ ﺇِﻟﹶﻰ ﻣﺎ ﺃﹶﻧﺒﺄﹶ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺍﻟﹾﻌِﺒﺎﺩ ،ﻭﺧﺎﺻﺔﹸ ﺍﻟﻨﺒِﻲ ﻫِﻲ ﺍﻟﹾﺈِﻧﺒﺎﺀُ ،ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻫﻮ ﺍﻟﻨﺒﺄﹸ ﺍﻟﹾﻌﻈِﻴﻢ .ﻭﻟِﻬﺬﹶﺍ ﻧﺠِﺪ ﺃﹶﻫﻞﹶ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﺇِﻧﻤﺎ ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﻧﺼﻮﺹ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻟِﻠِﺎﻋﺘِﻀﺎﺩِ ﻟﹶﺎ ﻟِﻠِﺎﻋﺘِﻤﺎﺩِ ،ﺇِﻥﹾ ﻭﺍﻓﹶﻘﹶﺖ ﻣﺎ ﺍﺩﻋﻮﺍ ﺃﹶﻥﱠ ﺍﻟﹾﻌﻘﹾﻞﹶ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﻗﹶﺒِﻠﹸﻮﻩ ،ﻭﺇِﻥﹾ ﺧﺎﻟﹶﻔﹶﺘﻪ ﺃﹶﻭﻟﹸﻮﻩ ! ﻭﻫﺬﹶﺍ ﻓﹶﺘﺢ ﺑﺎﺏِ ﺍﻟﺰﻧﺪﻗﹶﺔِ ،ﻧﺴﺄﹶﻝﹸ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻌﺎﻓِﻴﺔﹶ.
) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﳊﲑﺓ ﺍﶈﺬﻭﺭﺓ .ﺍﻟﺜﺎﱐ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ٢٠٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ﻣِﻦ ﺃﹶﻣﺮﺍﺽِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻣﻦ ﻟﹶﻢ ﻳﺘﻮﻕ ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ،ﺯﻝﱠ ﻭﻟﹶﻢ ﻳﺼِﺐِ ﺍﻟﺘﻨﺰِﻳﻪ.( ﺵ :ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ﻣﺮﺿﺎﻥِ ﻣِﻦ ﺃﹶﻣﺮﺍﺽِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ،ﻓﹶﺈِﻥﱠ ﺃﹶﻣﺮﺍﺽ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ﻧﻮﻋﺎﻥِ :ﻣﺮﺽ ﺷﺒﻬﺔٍ ،ﻭﻣﺮﺽ ﺷﻬﻮﺓٍ ،ﻭﻛِﻠﹶﺎﻫﻤﺎ ﻣﺬﹾﻛﹸﻮﺭ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ÉAöqs)ø9$$Î/ z`÷èŸÒøƒrB Ÿxsù
.(١) {ÖÚt•tB ¾ÏmÎ7ù=s% ’Îû “Ï%©!$# yìyJôÜuŠsùﻓﹶﻬﺬﹶﺍ ﻣﺮﺽ ﺍﻟﺸﻬﻮﺓِ ،ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : .(٢) {( $ZÊt•tB ª!$# ãNèdyŠ#t“sùﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)4’n<Î
ÖÚz•£D NÎgÎ/qè=è% ’Îû
$²¡ô_Í‘ öNåkøEyŠ#t“sù Ðßt•¨B OÎgÎ/qè=è% ’Îû šúïÏ%©!$# $¨Br&ur
‘ .(٣) {óOÎgÅ¡ô_Íﻓﹶﻬﺬﹶﺍ ﻣﺮﺽ ﺍﻟﺸﺒﻬﺔِ ،ﻭﻫﻮ ﺃﹶﺭﺩﺃﹸ ﻣِﻦ ﻣﺮﺽِ ﺍﻟﺸﻬﻮﺓِ ،ﺇِﺫﹾ ﻣﺮﺽ ﺍﻟﺸﻬﻮﺓِ
ﻳﺮﺟﻰ ﻟﹶﻪ ﺍﻟﺸﻔﹶﺎﺀُ ﺑِﻘﹶﻀﺎﺀِ ﺍﻟﺸﻬﻮﺓِ ،ﻭﻣﺮﺽ ﺍﻟﺸﺒﻬﺔِ ﻟﹶﺎ ﺷِﻔﹶﺎﺀَ ﻟﹶﻪ ﺇِﻥﹾ ﻟﹶﻢ ﻳﺘﺪﺍﺭﻛﹾﻪ ﺍﻟﻠﱠﻪ ﺑِﺮﺣﻤﺘِﻪِ. ﻭﺍﻟﺸﺒﻬﺔﹸ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﺼﻔﹶﺎﺕِ ﻧﻔﹾﻴﻬﺎ ﻭﺗﺸﺒِﻴﻬﻬﺎ ،ﻭﺷﺒﻬﺔﹸ ﺍﻟﻨﻔﹾﻲِ ﺃﹶﺭﺩﺃﹸ ﻣِﻦ ﺷﺒﻬﺔِ ﺍﻟﺘﺸﺒِﻴﻪِ، ﻓﹶﺈِﻥﱠ ﺷﺒﻬﺔﹶ ﺍﻟﻨﻔﹾﻲِ ﺭﺩ ﻭﺗﻜﹾﺬِﻳﺐ ﻟِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ
r
ﻭﺷﺒﻬﺔﹶ ﺍﻟﺘﺸﺒِﻴﻪِ ﻏﹸﻠﹸﻮ ﻭﻣﺠﺎﻭﺯﺓﹲ ﻟِﻠﹾﺤﺪ
ﻓِﻴﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ .rﻭﺗﺸﺒِﻴﻪ ﺍﻟﻠﱠﻪِ ﺑِﺨﻠﹾﻘِﻪِ ﻛﹸﻔﹾﺮ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻘﹸﻮﻝﹸ} :
¾ÏmÎ=÷WÏJx. }§øŠs9
« (٤) {( Öäï†xﻭﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﻛﹸﻔﹾﺮ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻘﹸﻮﻝﹸ.(٥) {ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur } : ﻭﻫﺬﹶﺍ ﺃﺻﻞ ﻧﻮﻋﻲِ ﺍﻟﺘﺸﺒِﻴﻪِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺘﺸﺒِﻴﻪ ﻧﻮﻋﺎﻥِ :ﺗﺸﺒِﻴﻪ ﺍﻟﹾﺨﺎﻟِﻖِ ﺑِﺎﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻭﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﻳﺘﻌﺐ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﺭﺩﻩِ ﻭﺇِﺑﻄﹶﺎﻟِﻪِ ،ﻭﺃﹶﻫﻠﹸﻪ ﻓِﻲ ﺍﻟﻨﺎﺱِ ﺃﹶﻗﹶﻞﱡ ﻣِﻦ ﺍﻟﻨﻮﻉِ ﺍﻟﺜﱠﺎﻧِﻲ ،ﺍﻟﱠﺬِﻳﻦ ﻫﻢ ﺃﹶﻫﻞﹸ ﺗﺸﺒِﻴﻪِ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﺑِﺎﻟﹾﺨﺎﻟِﻖِ ،ﻛﹶﻌﺒﺎﺩِ ﺍﻟﹾﻤﺸﺎﻳﺦ ،ﻭﻋﺰﻳﺮٍ ،ﻭﺍﻟﺸﻤﺲِ ﻭﺍﻟﹾﻘﹶﻤﺮِ ،ﻭﺍﻟﹾﺄﹶﺻﻨﺎﻡِ ،ﻭﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ، ﻭﺍﻟﻨﺎﺭِ ،ﻭﺍﻟﹾﻤﺎﺀِ ،ﻭﺍﻟﹾﻌِﺠﻞِ ،ﻭﺍﻟﹾﻘﹸﺒﻮﺭِ ،ﻭﺍﻟﹾﺠِﻦ ،ﻭﻏﹶﻴﺮِ ﺫﹶﻟِﻚ .ﻭﻫﺆﻟﹶﺎﺀِ ﻫﻢ ﺍﻟﱠﺬِﻳﻦ ﺃﹸﺭﺳِﻠﹶﺖ ﻟﹶﻬﻢ ﺍﻟﺮﺳﻞﹸ ﻳﺪﻋﻮﻧﻬﻢ ﺇِﻟﹶﻰ ﻋِﺒﺎﺩﺓِ ﺍﻟﻠﱠﻪِ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ. ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺁﻳﺔ . ٣٢ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ١٠ ) (3ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔِ ﺁﻳﺔ . ١٢٥ ) (4ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ) (5ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ٢٠٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺗﻨﺰِﻳﻪ ﺍﻟﺮﺏ ﻫﻮ ﻭﺻﻔﹸﻪ ﻛﹶﻤﺎ ﻭﺻﻒ ﻧﻔﹾﺴﻪ ﻧﻔﹾﻴﺎ ﻭﺇِﺛﹾﺒﺎﺗﺎ[ ﻗﹶﻮﻟﹸﻪ ) :ﻓﹶﺈِﻥﱠ ﺭﺑﻨﺎ ﺟﻞﱠ ﻭﻋﻠﹶﺎ ﻣﻮﺻﻮﻑ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻮﺣﺪﺍﻧِﻴﺔِ ،ﻣﻨﻌﻮﺕ ﺑِﻨﻌﻮﺕِ ﺍﻟﹾﻔﹶﺮﺩﺍﻧِﻴﺔِ، ﻟﹶﻴﺲ ﻓِﻲ ﻣﻌﻨﺎﻩ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﹾﺒﺮِﻳﺔِ (. ﺵ :ﻳﺸِﲑ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻰ ﺗﻨﺰِﻳﻪِ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟﱠﺬِﻱ ﻫﻮ ﻭﺻﻔﹸﻪ ﻛﹶﻤﺎ ﻭﺻﻒ ﻧﻔﹾﺴﻪ ﻧﻔﹾﻴﺎ ﻭﺇِﺛﹾﺒﺎﺗﺎ .ﻭﻛﹶﻠﹶﺎﻡ ﺍﻟﺸﻴﺦِ ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﻣﻌﻨﻰ ﺳﻮﺭﺓِ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ .ﻓﹶﻘﹶﻮﻟﹸﻪ ) :ﻣﻮﺻﻮﻑ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻮﺣﺪﺍﻧِﻴﺔِ ( ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
ﺑِﻨﻌﻮﺕِ ﺍﻟﹾﻔﹶﺮﺩﺍﻧِﻴﺔِ ( ،ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
î‰ymr& ª!$# uqèd ö@è%
.(١) {ÇÊÈﻭﻗﹶﻮﻟﹸﻪ ) :ﻣﻨﻌﻮﺕ
ô‰s9qムöNs9ur ô$Î#tƒ öNs9 ÇËÈ ß‰yJ¢Á9$# ª!$#
ﻭﻗﹶﻮﻟﹸﻪ ) :ﻟﹶﻴﺲ ﻓِﻲ ﻣﻌﻨﺎﻩ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﹾﺒﺮِﻳﺔِ ( ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} : &7 ‰ym r
.(٢) {ÇÌÈ
#·qàÿà2 ¼ã&©! `ä3tƒ öNs9ur
.(٣) {ÇÍÈﻭﻫﻮ ﺃﹶﻳﻀﺎ ﻣﺆﻛﱢﺪ ﻟِﻤﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﺼﻔﹶﺎﺕِ ﻭﻧﻔﹾﻲِ ﺍﻟﺘﺸﺒِﻴﻪِ.
ﻭﺍﻟﹾﻮﺻﻒ ﻭﺍﻟﻨﻌﺖ ﻣﺘﺮﺍﺩِﻓﹶﺎﻥِ ،ﻭﻗِﻴﻞﹶ :ﻣﺘﻘﹶﺎﺭِﺑﺎﻥِ .ﻓﹶﺎﻟﹾﻮﺻﻒ ﻟِﻠﹶﺬﱠﺍﺕِ ،ﻭﺍﻟﻨﻌﺖ ﻟِﻠﹾﻔِﻌﻞِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻮﺣﺪﺍﻧِﻴﺔﹸ ﻭﺍﻟﹾﻔﹶﺮﺩﺍﻧِﻴﺔﹸ .ﻭﻗِﻴﻞﹶ ﻓِﻲ ﺍﻟﹾﻔﹶﺮﻕِ ﺑﻴﻨﻬﻤﺎ :ﺇِﻥﱠ ﺍﻟﹾﻮﺣﺪﺍﻧِﻴﺔﹶ ﻟِﻠﹶﺬﱠﺍﺕِ ،ﻭﺍﻟﹾﻔﹶﺮﺩﺍﻧِﻴﺔﹶ ﻟِﻠﺼﻔﹶﺎﺕِ، ﻓﹶﻬﻮ ﺗﻌﺎﻟﹶﻰ ﻣﺘﻮﺣﺪ ﻓِﻲ ﺫﹶﺍﺗِﻪِ ،ﻣﺘﻔﹶﺮﺩ ﺑِﺼِﻔﹶﺎﺗِﻪِ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺣﻖ ﻭﻟﹶﻢ ﻳﻨﺎﺯِﻉ ﻓِﻴﻪِ ﺃﹶﺣﺪ ،ﻭﻟﹶﻜِﻦ ﻓِﻲ ﺍﻟﻠﱠﻔﹾﻆِ ﻧﻮﻉ ﺗﻜﹾﺮِﻳﺮٍ .ﻭﻟِﻠﺸﻴﺦِ ﻧﻈِﲑ ﻫﺬﹶﺍ ﺍﻟﺘﻜﹾﺮِﻳﺮِ ﻓِﻲ ﻣﻮﺍﺿِﻊ ﻣِﻦ ﺍﻟﹾﻌﻘِﻴﺪﺓِ ،ﻭﻫﻮ ﺑِﺎﻟﹾﺨﻄﹶﺐِ ﻭﺍﻟﹾﺄﹶﺩﻋِﻴﺔِ ﺃﹶﺷﺒﻪ ﻣِﻨﻪ ﺑِﺎﻟﹾﻌﻘﹶﺎﺋِﺪِ ،ﻭﺍﻟﺘﺴﺠِﻴﻊ
)(٤
ﺑِﺎﻟﹾﺨﻄﹶﺐِ ﺃﹶﻟﹾﻴﻖ .ﻭ}
¾Ï mÎ= ÷WÏJ x. }§øŠs9
« .(٥) {( Öäï†xﺃﹶﻛﹾﻤﻞﹸ ﻓِﻲ ﺍﻟﺘﻨﺰِﻳﻪِ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ) :ﻟﹶﻴﺲ ﻓِﻲ ﻣﻌﻨﺎﻩ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﹾﺒﺮِﻳﺔِ (.
) (1ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ . ١ : ) (2ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ . ٣ ، ٢ : ) (3ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ . ٤ : ) (4ﺍﻟﺘﺴﺠﻴﻊ ،ﺑﺎﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ،ﻳﻌﲏ ﺍﻟﺴﺠﻊ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﺍﻟﺘﺸﺠﻴﻊ( ﺑﺎﻟﺸﲔ ﻣﻌﺠﻤﺔ! ﻭﻫﻮ ﺗﺼﺤﻴﻒ ﺳﺨﻴﻒ . ) (5ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ٢٠٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺗﻌﺎﻟﹶﻰ ﺭﺑﻨﺎ ﻋﻦِ ﺍﻟﹾﺤﺪﻭﺩِ ﻭﺍﻟﹾﻐﺎﻳﺎﺕِ ﻭﺍﻟﹾﺄﹶﺭﻛﹶﺎﻥِ ﻭﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ﻭﺍﻟﹾﺄﹶﺩﻭﺍﺕِ[
]ﻣﺎ ﻟﹶﻢ ﻳﺮِﺩ ﻧﻔﹾﻴﻪ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗﻪ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ﻟﹶﺎ ﺗﻄﹾﻠﹶﻖ ﺣﺘﻰ ﻳﻨﻈﹶﺮ ﻓِﻲ ﻣ ﹾﻘﺼﻮﺩِ ﻗﹶﺎﺋِﻠِﻬﺎ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺗﻌﺎﻟﹶﻰ ﻋﻦِ ﺍﻟﹾﺤﺪﻭﺩِ ﻭﺍﻟﹾﻐﺎﻳﺎﺕِ ،ﻭﺍﻟﹾﺄﹶﺭﻛﹶﺎﻥِ ﻭﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ﻭﺍﻟﹾﺄﹶﺩﻭﺍﺕِ ،ﻟﹶﺎ ﺗﺤﻮِﻳﻪِ ﺍﻟﹾﺠِﻬﺎﺕ ﺍﻟﺴﺖ ﻛﹶﺴﺎﺋِﺮِ ﺍﻟﹾﻤﺒﺘﺪﻋﺎﺕِ (. ﺵ :ﺃﹶﺫﹾﻛﹸﺮ ﺑﻴﻦ ﻳﺪﻱِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﻋِﺒﺎﺭﺓِ ﺍﻟﺸﻴﺦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻣﻘﹶﺪﻣﺔﹰ ،ﻭﻫِﻲ :ﺃﹶﻥﱠ ﺍﻟﻨﺎﺱ ﻓِﻲ ﺇِﻃﹾﻠﹶﺎﻕِ ﻣِﺜﹾﻞِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺛﹶﻠﹶﺎﺛﹶﺔﹸ ﺃﹶﻗﹾﻮﺍﻝٍ :ﻓﹶﻄﹶﺎﺋِﻔﹶﺔﹲ ﺗﻨﻔِﻴﻬﺎ ،ﻭﻃﹶﺎﺋِﻔﹶﺔﹲ ﺗﺜﹾﺒِﺘﻬﺎ ،ﻭﻃﹶﺎﺋِﻔﹶﺔﹲ ﺗﻔﹶﺼﻞﹸ ،ﻭﻫﻢ ﺍﻟﹾﻤﺘﺒِﻌﻮﻥﹶ ﻟِﻠﺴﻠﹶﻒِ ،ﻓﹶﻠﹶﺎ ﻳﻄﹾﻠِﻘﹸﻮﻥﹶ ﻧﻔﹾﻴﻬﺎ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗﻬﺎ ﺇِﻟﱠﺎ ﺇِﺫﹶﺍ ﺑﻴﻦ ﻣﺎ ﺃﹸﺛﹾﺒِﺖ ﺑِﻬﺎ ﻓﹶﻬﻮ ﺛﹶﺎﺑِﺖ ،ﻭﻣﺎ ﻧﻔِﻲ ﺑِﻬﺎ ﻓﹶﻬﻮ ﻣﻨﻔِﻲ .ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻗﹶﺪ ﺻﺎﺭﺕ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹸ ﻓِﻲ ﺍﺻﻄِﻠﹶﺎﺣِﻬِﻢ ﻓِﻴﻬﺎ ﺇِﺟﻤﺎﻝﹲ ﻭﺇِﺑﻬﺎﻡ، ﻛﹶﻐﻴﺮِﻫﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟِﺎﺻﻄِﻠﹶﺎﺣِﻴﺔِ ،ﻓﹶﻠﹶﻴﺲ ﻛﹸﻠﱡﻬﻢ ﻳﺴﺘﻌﻤِﻠﹸﻬﺎ ﻓِﻲ ﻧﻔﹾﺲِ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻠﱡﻐﻮِﻱ .ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻨﻔﹶﺎﺓﹸ ﻳﻨﻔﹸﻮﻥﹶ ﺑِﻬﺎ ﺣﻘﺎ ﻭﺑﺎﻃِﻠﹰﺎ ،ﻭﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﻋﻦ ﻣﺜﹾﺒِﺘِﻴﻬﺎ ﻣﺎ ﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺑِﻪِ ،ﻭﺑﻌﺾ ﺍﻟﹾﻤﺜﹾﺒِﺘِﲔ ﻟﹶﻬﺎ ﻳﺪﺧِﻞﹸ ﻓِﻴﻬﺎ ﻣﻌﻨﻰ ﺑﺎﻃِﻠﹰﺎ ،ﻣﺨﺎﻟِﻔﹰﺎ ﻟِﻘﹶﻮﻝِ ﺍﻟﺴﻠﹶﻒِ ،ﻭﻟِﻤﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﹾﻤِﻴﺰﺍﻥﹸ .ﻭﻟﹶﻢ ﻳﺮِﺩ ﻧﺺ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﻟﹶﺎ ﻣِﻦ ﺍﻟﺴﻨﺔِ ﺑِﻨﻔﹾﻴِﻬﺎ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗِﻬﺎ ،ﻭﻟﹶﻴﺲ ﻟﹶﻨﺎ ﺃﹶﻥﹾ ﻧﺼِﻒ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﻤﺎ ﻟﹶﻢ ﻳﺼِﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻭﻟﹶﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ ﻧﻔﹾﻴﺎ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗﺎ ،ﻭﺇِﻧﻤﺎ ﻧﺤﻦ ﻣﺘﺒِﻌﻮﻥﹶ ﻟﹶﺎ ﻣﺒﺘﺪِﻋﻮﻥﹶ. ﻓﹶﺎﻟﹾﻮﺍﺟِﺐ ﺃﹶﻥﹾ ﻳﻨﻈﹶﺮ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏِ ،ﺃﹶﻋﻨِﻲ ﺑﺎﺏ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻓﹶﻤﺎ ﺃﹶﺛﹾﺒﺘﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﺛﹾﺒﺘﻨﺎﻩ، ﻭﻣﺎ ﻧﻔﹶﺎﻩ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻧﻔﹶﻴﻨﺎﻩ .ﻭﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹸ ﺍﻟﱠﺘِﻲ ﻭﺭﺩ ﺑِﻬﺎ ﺍﻟﻨﺺ ﻳﻌﺘﺼﻢ ﺑِﻬﺎ ﻓِﻲ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﻭﺍﻟﻨﻔﹾﻲِ، ﻓﹶﻨﺜﹾﺒِﺖ ﻣﺎ ﺃﹶﺛﹾﺒﺘﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻣِﻦ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﻭﺍﻟﹾﻤﻌﺎﻧِﻲ .ﻭﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹸ ﺍﻟﱠﺘِﻲ ﻟﹶﻢ ﻳﺮِﺩ ﻧﻔﹾﻴﻬﺎ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗﻬﺎ ﻓﹶﻠﹶﺎ ﺗﻄﹾﻠﹶﻖ ﺣﺘﻰ ﻳﻨﻈﹶﺮ ﻓِﻲ ﻣﻘﹾﺼﻮﺩِ ﻗﹶﺎﺋِﻠِﻬﺎ :ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻌﻨﻰ ﺻﺤِﻴﺤﺎ ﻗﹸﺒِﻞﹶ ،ﻟﹶﻜِﻦ ﻳﻨﺒﻐِﻲ ﺍﻟﺘﻌﺒِﲑ ﻋﻨﻪ ﺑِﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﻨﺼﻮﺹِ ،ﺩﻭﻥﹶ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﻤﺠﻤﻠﹶﺔِ ،ﺇِﻟﱠﺎ ﻋِﻨﺪ ﺍﻟﹾﺤﺎﺟﺔِ ،ﻣﻊ ﻗﹶﺮﺍﺋِﻦ ﺗﺒﻴﻦ ﺍﻟﹾﻤﺮﺍﺩ ﻭﺍﻟﹾﺤﺎﺟﺔﹶ ﻣِﺜﹾﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﺨِﻄﹶﺎﺏ ﻣﻊ ﻣﻦ ﻟﹶﺎ ﻳﺘِﻢ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﻣﻌﻪ ﺇِﻥﹾ ﻟﹶﻢ ﻳﺨﺎﻃﹶﺐ ﺑِﻬﺎ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ. ﻭﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺃﹶﺭﺍﺩ ﺍﻟﺮﺩ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺸﺒﻬﺔِ ،ﻛﹶﺪﺍﻭﺩ ﺍﻟﹾﺠﻮﺍﺭِﺑِﻲ ﻭﺃﹶﻣﺜﹶﺎﻟِﻪِ ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺟِﺴﻢ ،ﻭﺇِﻧﻪ ﺟﺜﱠﺔﹲ ﻭﺃﹶﻋﻀﺎﺀٌ ﻭﻏﹶﻴﺮ ﺫﹶﻟِﻚ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ. ﻓﹶﺎﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﺃﹶﺭﺍﺩﻩ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﻟﻨﻔﹾﻲِ ﺍﻟﱠﺬِﻱ ﺫﹶﻛﹶﺮﻩ ﻫﻨﺎ ﺣﻖ ،ﻟﹶﻜِﻦ ﺣﺪﺙﹶ ﺑﻌﺪﻩ ﻣﻦ ٢٠٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﺩﺧﻞﹶ ﻓِﻲ ﻋﻤﻮﻡِ ﻧﻔﹾﻴِﻪِ ﺣﻘﺎ ﻭﺑﺎﻃِﻠﹰﺎ ،ﻓﹶﻴﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﺑﻴﺎﻥِ ﺫﹶﻟِﻚ .ﻭﻫﻮ :ﺃﹶﻥﱠ ﺍﻟﺴﻠﹶﻒ ﻣﺘﻔِﻘﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺒﺸﺮ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ ﻟِﻠﱠﻪِ ﺣﺪﺍ ،ﻭﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺤﺪﻭﻥﹶ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ.
]ﺍﺗﻔﹶﺎﻕ ﺍﻟﺴﻠﹶﻒِ ﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺤﺪﻭﻥﹶ ﻭﻟﹶﺎ ﻳﺸﺒﻬﻮﻥﹶ[
ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﱠﻴﺎﻟِﺴِﻲ :ﻛﹶﺎﻥﹶ ﺳﻔﹾﻴﺎﻥﹸ ﻭﺷﻌﺒﺔﹸ ﻭﺣﻤﺎﺩ ﺑﻦ ﺯﻳﺪٍ ﻭﺣﻤﺎﺩ ﺑﻦ ﺳﻠﹶﻤﺔﹶ ﻭﺷﺮِﻳﻚ ﻭﺃﹶﺑﻮ ﻋﻮﺍﻧﺔﹶ -ﻟﹶﺎ ﻳﺤﺪﻭﻥﹶ ﻭﻟﹶﺎ ﻳﺸﺒﻬﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻤﺜﱢﻠﹸﻮﻥﹶ ،ﻳﺮﻭﻭﻥﹶ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﻭﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻛﹶﻴﻒ ؟ ﻭﺇِﺫﹶﺍ ﺳﺌِﻠﹸﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺑِﺎﻟﹾﺄﹶﺛﹶﺮِ .ﻭﺳﻴﺄﹾﺗِﻲ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﻴﺦِ :ﻭﻗﹶﺪ ﺃﹶﻋﺠﺰ ﺧﻠﹾﻘﹶﻪ ﻋﻦِ ﺍﻟﹾﺈِﺣﺎﻃﹶﺔِ ﺑِﻪِ .ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﻣﺮﺍﺩﻩ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺘﻌﺎﻟﹶﻰ ﻋﻦ ﺃﹶﻥﹾ ﻳﺤِﻴﻂﹶ ﺃﹶﺣﺪ ﺑِﺤﺪﻩِ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﻌﻨﻰ ﺃﹶﻧﻪ ﻣﺘﻤﻴﺰ ﻋﻦ ﺧﻠﹾﻘِﻪِ ﻣﻨﻔﹶﺼِﻞﹲ ﻋﻨﻬﻢ ﻣﺒﺎﻳِﻦ ﻟﹶﻬﻢ .ﺳﺌِﻞﹶ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﺍﻟﹾﻤﺒﺎﺭﻙِ :ﺑِﻢ ﻧﻌﺮِﻑ ﺭﺑﻨﺎ ؟ ﻗﹶﺎﻝﹶ :ﺑِﺄﹶﻧﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ،ﺑﺎﺋِﻦ ﻣِﻦ ﺧﻠﹾﻘِﻪِ ،ﻗِﻴﻞﹶ :ﺑِﺤﺪ ؟ ﻗﹶﺎﻝﹶ :ﺑِﺤﺪ ،ﺍﻧﺘﻬﻰ.
]ﺗﺤﻘِﻴﻖ ﻣﻌﻨﻰ ﺍﻟﹾﺤﺪ[
ﻭﻣِﻦ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺃﹶﻥﱠ ﺍﻟﹾﺤﺪ ﻳﻘﹶﺎﻝﹸ ﻋﻠﹶﻰ ﻣﺎ ﻳﻨﻔﹶﺼِﻞﹸ ﺑِﻪِ ﺍﻟﺸﻲﺀُ ﻭﻳﺘﻤﻴﺰ ﺑِﻪِ ﻋﻦ ﻏﹶﻴﺮِﻩِ ،ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻏﹶﻴﺮ ﺣﺎﻝﱟ ﻓِﻲ ﺧﻠﹾﻘِﻪِ ،ﻭﻟﹶﺎ ﻗﹶﺎﺋِﻢٍ ﺑِﻬِﻢ ،ﺑﻞﹾ ﻫﻮ ﺍﻟﹾﻘﹶﻴﻮﻡ ﺍﻟﹾﻘﹶﺎﺋِﻢ ﺑِﻨﻔﹾﺴِﻪِ ،ﺍﻟﹾﻤﻘِﻴﻢ ﻟِﻤﺎ ﺳِﻮﺍﻩ .ﻓﹶﺎﻟﹾﺤﺪ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻴﻪِ ﻣﻨﺎﺯﻋﺔﹲ ﻓِﻲ ﻧ ﹾﻔﺲِ ﺍﻟﹾﺄﹶﻣﺮِ ﺃﹶﺻﻠﹰﺎ ،ﻓﹶﺈِﻧﻪ ﻟﹶﻴﺲ ﻭﺭﺍﺀَ ﻧﻔﹾﻴِﻪِ ﺇِﻟﱠﺎ ﻧﻔﹾﻲ ﻭﺟﻮﺩِ ﺍﻟﺮﺏ ﻭﻧﻔﹾﻲ ﺣﻘِﻴﻘﹶﺘِﻪِ .ﻭﺃﹶﻣﺎ ﺍﻟﹾﺤﺪ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻘﹶﻮﻝِ ،ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﺤﺪﻩ ﺍﻟﹾﻌِﺒﺎﺩ ،ﻓﹶﻬﺬﹶﺍ ﻣﻨﺘﻒٍ ﺑِﻠﹶﺎ ﻣﻨﺎﺯﻋﺔٍ ﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺍﻟﹾﻘﹸﺸﻴﺮِﻱ ﻓِﻲ ﺭِﺳﺎﻟﹶﺘِﻪِ :ﺳﻤِﻌﺖ ﺍﻟﺸﻴﺦ ﺃﹶﺑﺎ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺴﻠﹶﻤِﻲ ،ﺳﻤِﻌﺖ ﺃﹶﺑﺎ ﻣﻨﺼﻮﺭ ﺑﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ،ﺳﻤِﻌﺖ ﺃﹶﺑﺎ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﻌﻨﺒﺮِﻱ، ﺳﻤِﻌﺖ ﺳﻬﻞﹶ ﺑﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺍﻟﺘﺴﺘﺮِﻱ ﻳﻘﹸﻮﻝﹸ ،ﻭﻗﹶﺪ ﺳﺌِﻞﹶ ﻋﻦ ﺫﹶﺍﺕِ ﺍﻟﻠﱠﻪِ ﻓﹶﻘﹶﺎﻝﹶ :ﺫﹶﺍﺕ ﺍﻟﻠﱠﻪِ ﻣﻮﺻﻮﻓﹶﺔﹲ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ ،ﻏﹶﻴﺮ ﻣﺪﺭﻛﹶﺔٍ ﺑِﺎﻟﹾﺈِﺣﺎﻃﹶﺔِ ،ﻭﻟﹶﺎ ﻣﺮﺋِﻴﺔٍ ﺑِﺎﻟﹾﺄﹶﺑﺼﺎﺭِ ﻓِﻲ ﺩﺍﺭِ ﺍﻟﺪﻧﻴﺎ ،ﻭﻫِﻲ ﻣﻮﺟﻮﺩﺓﹲ ﺑِﺤﻘﹶﺎﺋِﻖِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻣِﻦ ﻏﹶﻴﺮِ ﺣﺪ ﻭﻟﹶﺎ ﺇِﺣﺎﻃﹶﺔٍ ﻭﻟﹶﺎ ﺣﻠﹸﻮﻝٍ ،ﻭﺗﺮﺍﻩ ﺍﻟﹾﻌﻴﻮﻥﹸ ﻓِﻲ ﺍﻟﹾﻌﻘﹾﺒﻰ ،ﻇﹶﺎﻫِﺮﺍ ﻓِﻲ ﻣﻠﹾﻜِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ،ﻭﻗﹶﺪ ﺣﺠﺐ ﺍﻟﹾﺨﻠﹾﻖ ﻋﻦ ﻣﻌﺮِﻓﹶﺔِ ﻛﹸﻨﻪِ ﺫﹶﺍﺗِﻪِ ،ﻭﺩﻟﱠﻬﻢ ﻋﻠﹶﻴﻪِ ﺑِﺂﻳﺎﺗِﻪِ ،ﻓﹶﺎﻟﹾﻘﹸﻠﹸﻮﺏ ﺗﻌﺮِﻓﹸﻪ، ﻭﺍﻟﹾﻌﻴﻮﻥﹸ ﻟﹶﺎ ﺗﺪﺭِﻛﹸﻪ ،ﻳﻨﻈﹸﺮ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﻤﺆﻣِﻦ ﺑِﺎﻟﹾﺄﹶﺑﺼﺎﺭِ ،ﻣِﻦ ﻏﹶﻴﺮِ ﺇِﺣﺎﻃﹶﺔٍ ﻭﻟﹶﺎ ﺇِﺩﺭﺍﻙِ ﻧِﻬﺎﻳﺔٍ.
٢٠٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﻛﹶﻠﹶﺎﻡ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻴﺪِ ﻭﺍﻟﹾﻮﺟﻪِ ﻭﺍﻟﻨﻔﹾﺲِ ﻟﹶﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﻠﹶﺎ ﻛﹶﻴﻒٍ[ ﻭﺃﹶﻣﺎ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﺄﹶﺭﻛﹶﺎﻥِ ﻭﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ﻭﺍﻟﹾﺄﹶﺩﻭﺍﺕِ -ﻓﹶﻴﺴﺘﺪِﻝﹼ ﺑِﻬﺎ ﺍﻟﻨﻔﹶﺎﺓﹸ ﻋﻠﹶﻰ ﻧﻔﹾﻲِ ﺑﻌﺾِ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﺜﱠﺎﺑِﺘﺔِ ﺑِﺎﻟﹾﺄﹶﺩِﻟﱠﺔِ ﺍﻟﹾﻘﹶﻄﹾﻌِﻴﺔِ ،ﻛﹶﺎﻟﹾﻴﺪِ ﻭﺍﻟﹾﻮﺟﻪِ .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺣﻨِﻴﻔﹶﺔﹶ
t
ﻓِﻲ )) ﺍﻟﹾﻔِﻘﹾﻪِ ﺍﻟﹾﺄﹶﻛﹾﺒﺮِ (( :ﻟﹶﻪ ﻳﺪ
ﻭﻭﺟﻪ ﻭﻧ ﹾﻔﺲ ،ﻛﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣِﻦ ﺫِﻛﹾﺮِ ﺍﻟﹾﻴﺪِ ﻭﺍﻟﹾﻮﺟﻪِ ﻭﺍﻟﻨﻔﹾﺲِ ،ﻓﹶﻬﻮ ﻟﹶﻪ ﺻِﻔﹶﺔﹲ ﺑِﻠﹶﺎ ﻛﹶﻴﻒٍ ،ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﺇِﻥﱠ ﻳﺪﻩ ﻗﹸﺪﺭﺗﻪ ﻭﻧِﻌﻤﺘﻪ ،ﻟِﺄﹶﻥﱠ ﻓِﻴﻪِ ﺇِﺑﻄﹶﺎﻝﹶ ﺍﻟﺼﻔﹶﺔِ ،ﺍﻧﺘﻬﻰ .ﻭﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﻗﹶﺎﻟﹶﻪ ﺍﻟﹾﺈِﻣﺎﻡ t ﺛﹶﺎﺑِﺖ ﺑِﺎﻟﹾﺄﹶﺩِﻟﱠﺔِ ﺍﻟﹾﻘﹶﺎﻃِﻌﺔِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(١) {( £“y‰u‹Î/ àMø)n=yz $yJÏ9 y‰àfó¡n@ br& y7yèuZtB $tB } : } .(٢) {4 ¾ÏmÏYŠÏJu‹Î/ 7M»-ƒÈqôÜtB ÝVºuq»yJ¡¡9$#ur ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¼çmçGŸÒö6s% $Yè‹ÏJy_ ÞÚö‘F{$#urﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
} .(٤) {ÇËÐÈ ÏQ#t•ø.M}$#ur È@»n=pgø:$# rèŒ y7În/u‘ çmô_ur 4’s+ö7tƒur } .(٣) {4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä. ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
?y7Å¡øÿtR ’Îû $tB ÞOn=ôãr& Iwur ÓŤøÿtR ’Îû $tB ãNn=÷ès
‘spyJôm§•9$# ÏmÅ¡øÿtR 4’n?tã öNä3š/u
({ ) .(٦ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(٥) {4ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ÓŤøÿuZÏ9 y7çG÷èuZsÜô¹$#ur
|=tGx.
.(٧) {ÇÍÊÈﻭﻗﹶﺎﻝﹶ
ﺗﻌﺎﻟﹶﻰ .(٨) {3 ¼çm|¡øÿtR ª!$# ãNà2â‘Éj‹yÛãƒur } :ﻭﻗﹶﺎﻝﹶ rﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﺸﻔﹶﺎﻋﺔِ }ﻟﹶﻤﺎ ﻳﺄﹾﺗِﻲ ﺍﻟﻨﺎﺱ ﺁﺩﻡ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﹶﻪ :ﺧﻠﹶﻘﹶﻚ ﺍﻟﻠﱠﻪ ﺑِﻴﺪِﻩِ ﻭﺃﹶﺳﺠﺪ ﻟﹶﻚ ﻣﻠﹶﺎﺋِﻜﹶﺘﻪ ﻭﻋﻠﱠﻤﻚ ﺃﹶﺳﻤﺎﺀَ ﻛﹸﻞﱢ ﺷﻲﺀٍ{ )، (٩
) (1ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ . ٧٥ ) (2ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ٦٧ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ . ٨٨ ) (4ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦِ ﺁﻳﺔ . ٢٧ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓِ ﺁﻳﺔ . ١١٦ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٥٤ ) (7ﺳﻮﺭﺓ ﻃﹶﻪ ﺁﻳﺔ . ٤١ ) (8ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٢٨ ) (9ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٢٠٦ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٣١٢ﺃﲪﺪ ). (٢٤٥/٣ ٢١٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﻭﻟﹶﺎ ﻳﺼِﺢ ﺗﺄﹾﻭِﻳﻞﹸ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻴﺪِ ﺍﻟﹾﻘﹸﺪﺭﺓﹸ
)(١
ﻓﹶﺈِﻥﱠ ﻗﹶﻮﻟﹶﻪ} :
àMø)n=yz $yJÏ9
.(٢) {( £“y‰u‹Î/ﻟﹶﺎ ﻳﺼِﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﻨﺎﻩ ﺑِﻘﹸﺪﺭﺗِﻲ ﻣﻊ ﺗﺜﹾﻨِﻴﺔِ ﺍﻟﹾﻴﺪِ ،ﻭﻟﹶﻮ ﺻﺢ ﺫﹶﻟِﻚ ﻟﹶﻘﹶﺎﻝﹶ ﺇِﺑﻠِﻴﺲ: ﻭﺃﹶﻧﺎ ﺃﹶﻳﻀﺎ ﺧﻠﹶﻘﹾﺘﻨِﻲ ﺑِﻘﹸﺪﺭﺗِﻚ ،ﻓﹶﻠﹶﺎ ﻓﹶﻀﻞﹶ ﻟﹶﻪ ﻋﻠﹶﻲ ﺑِﺬﹶﻟِﻚ .ﻓﹶﺈِﺑﻠِﻴﺲ- ﻣﻊ ﻛﹸﻔﹾﺮِﻩِ -ﻛﹶﺎﻥﹶ ﺃﹶﻋﺮﻑ ﺑِﺮﺑﻪِ ﻣِﻦ ﺍﻟﹾﺠﻬﻤِﻴﺔِ .ﻭﻟﹶﺎ ﺩﻟِﻴﻞﹶ ﻟﹶﻬﻢ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} : &$ygs9 ôMßgsù $VJ»yè÷Rr& !$uZƒÏ‰÷ƒr
&ôMn=ÏJtã $£JÏiB Nßgs9 $uZø)n=yz $¯Rr& (#÷rt•tƒ óOs9urr
.(٣) {ÇÐÊÈ tbqä3Î=»tBﻟِﺄﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﺟﻤﻊ ﺍﻟﹾﺄﹶﻳﺪِﻱ ﻟﹶﻤﺎ ﺃﹶﺿﺎﻓﹶﻬﺎ ﺇِﻟﹶﻰ ﺿﻤِﲑِ
ﺍﻟﹾﺠﻤﻊِ ،ﻟِﻴﺘﻨﺎﺳﺐ ﺍﻟﹾﺠﻤﻌﺎﻥِ ،ﻓﹶﺎﻟﻠﱠﻔﹾﻈﹶﺎﻥِ ﻟِﻠﺪﻟﹶﺎﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻠﹾﻚِ ﻭﺍﻟﹾﻌﻈﹶﻤﺔِ .ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ )) :ﺃﹶﻳﺪِﻱ(( ﻣﻀﺎﻓﹰﺎ ﺇِﻟﹶﻰ ﺿﻤِﲑِ ﺍﻟﹾﻤﻔﹾﺮﺩِ ،ﻭﻟﹶﺎ )) ﻳﺪﻳﻨﺎ (( ﺑِﺘﺜﹾﻨِﻴﺔِ ﺍﻟﹾﻴﺪِ ﻣﻀﺎﻓﹰﺎ ﺇِﻟﹶﻰ ﺿﻤِﲑِ ﺍﻟﹾﺠﻤﻊِ .ﻓﹶﻠﹶﻢ ﻳﻜﹸﻦ ﻗﹶﻮﻟﹸﻪ} : ﺍﻟﻨﺒِﻲ
r
ôMn=ÏJtã $£JÏiB
ﻋﻦ ﺭﺑﻪِ
U
&{!$uZƒÏ‰÷ƒr
)(٤
ﻧﻈِﲑ ﻗﹶﻮﻟِﻪِ} :
£“y‰u‹Î/ àMø)n=yz $yJÏ9
({ ) .(٥ﻭﻗﹶﺎﻝﹶ
}ﺣِﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ،ﻭﻟﹶﻮ ﻛﹶﺸﻔﹶﻪ ﻟﹶﺄﹶﺣﺮﻗﹶﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬِﻪِ ﻣﺎ ﺍﻧﺘﻬﻰ ﺇِﻟﹶﻴﻪِ
ﺑﺼﺮﻩ ﻣِﻦ ﺧﻠﹾﻘِﻪِ{ ).(٦ ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ ﻟِﻬﺬِﻩِ ﺍﻟﺼﻔﹶﺎﺕِ ﺇِﻧﻬﺎ ﺃﹶﻋﻀﺎﺀٌ ،ﺃﹶﻭ ﺟﻮﺍﺭِﺡ ،ﺃﹶﻭ ﺃﹶﺩﻭﺍﺕ ،ﺃﹶﻭ ﺃﹶﺭﻛﹶﺎﻥﹲ ،ﻟِﺄﹶﻥﱠ ﺍﻟﺮﻛﹾﻦ ﺟﺰﺀُ ﺍﻟﹾﻤﺎﻫِﻴﺔِ ،ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻫﻮ ﺍﻟﹾﺄﹶﺣﺪ ﺍﻟﺼﻤﺪ ،ﻟﹶﺎ ﻳﺘﺠﺰﺃﹸ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ،ﻭﺍﻟﹾﺄﹶﻋﻀﺎﺀُ ﻓِﻴﻬﺎ ﻣﻌﻨﻰ ﺍﻟﺘﻔﹾﺮِﻳﻖِ ﻭﺍﻟﺘﻌﻀِﻴﺔِ }
)(٧
ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﹶﻟِﻚ ،ﻭﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ :
tûüÅ ÒÏã tb#u äö•à )ø9$ # (# qè =yèy_ tûïÏ %©! $#
.(٨) {ÇÒÊÈﻭﺍﻟﹾﺠﻮﺍﺭِﺡ ﻓِﻴﻬﺎ ﻣﻌﻨﻰ ﺍﻟِﺎﻛﹾﺘِﺴﺎﺏِ
) (1ﰲ ﺍﻷﺻﻞ ) :ﺑﺎﻟﻘﺪﺭﺓ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ . ٧٥ ) (3ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٧١ ) (4ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ. ٧١ ) (5ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ . ٧٥ ) (6ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧٩ﺃﲪﺪ ). (٤٠٥/٤ ) (7ﺍﻟﺘﻌﻀﻴﺔ " :ﺍﻟﺘﻘﻄﻴﻊ ،ﻭﺟﻌﻞ ﺍﻟﺸﻲﺀ ﺃﻋﻀﺎﺀ . ) (8ﺳﻮﺭﺓ ﺍﻟﹾﺤِﺠﺮِ ﺁﻳﺔ . ٩١ ٢١١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟِﺎﻧﺘِﻔﹶﺎﻉِ .ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺄﹶﺩﻭﺍﺕ ﻫِﻲ ﺍﻟﹾﺂﻟﹶﺎﺕ ﺍﻟﱠﺘِﻲ ﻳﻨﺘﻔﹶﻊ ﺑِﻬﺎ ﻓِﻲ ﺟﻠﹾﺐِ ﺍﻟﹾﻤﻨﻔﹶﻌﺔِ ﻭﺩ ﹾﻓﻊِ ﺍﻟﹾﻤﻀﺮﺓِ. ﻭﻛﹸﻞﱡ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﻣﻨﺘﻔِﻴﺔﹲ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻢ ﻳﺮِﺩ ﺫِﻛﹾﺮﻫﺎ ﻓِﻲ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ. ﻓﹶﺎﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹸ ﺍﻟﺸﺮﻋِﻴﺔﹸ ﺻﺤِﻴﺤﺔﹸ ﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﺳﺎﻟِﻤﺔﹲ ﻣِﻦ ﺍﻟِﺎﺣﺘِﻤﺎﻟﹶﺎﺕِ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ،ﻓﹶﻜﹶﺬﹶﻟِﻚ ﻳﺠِﺐ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌﺪﻝﹶ ﻋﻦِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﺸﺮﻋِﻴﺔِ ﻧﻔﹾﻴﺎ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗﺎ ،ﻟِﺌﹶﻠﱠﺎ ﻳﺜﹾﺒﺖ ﻣﻌﻨﻰ ﻓﹶﺎﺳِﺪ ،ﺃﹶﻭ ﻳﻨﻔﹶﻰ ﻣﻌﻨﻰ ﺻﺤِﻴﺢ. ﻭﻛﹸﻞﱡ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﻤﺠﻤﻠﹶﺔِ ﻋﺮﺿﺔﹲ ﻟِﻠﹾﻤﺤِﻖ ﻭﺍﻟﹾﻤﺒﻄِﻞِ.
]ﻳﺮﺍﺩ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﹾﺠِﻬﺔِ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻭﻣﺎ ﻫﻮ ﻣﻌﺪﻭﻡ[
ﻭﺃﹶﻣﺎ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﺠِﻬﺔِ ،ﻓﹶﻘﹶﺪ ﻳﺮﺍﺩ ﺑِﻪِ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ،ﻭﻗﹶﺪ ﻳﺮﺍﺩ ﺑِﻪِ ﻣﺎ ﻫﻮ ﻣﻌﺪﻭﻡ ،ﻭﻣِﻦ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺃﹶﻧﻪ ﻟﹶﺎ ﻣﻮﺟﻮﺩ ﺇِﻟﱠﺎ ﺍﻟﹾﺨﺎﻟِﻖ ﻭﺍﻟﹾﻤﺨﻠﹸﻮﻕ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹸﺭِﻳﺪ ﺑِﺎﻟﹾﺠِﻬﺔِ ﺃﹶﻣﺮ ﻣﻮﺟﻮﺩ ﻏﹶﻴﺮ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻛﹶﺎﻥﹶ ﻣﺨﻠﹸﻮﻗﹰﺎ ،ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﺎ ﻳﺤﺼﺮﻩ ﺷﻲﺀٌ ،ﻭﻟﹶﺎ ﻳﺤِﻴﻂﹸ ﺑِﻪِ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﹶﻟِﻚ .ﻭﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﺎﻟﹾﺠِﻬﺔِ ﺃﹶﻣﺮ ﻋﺪﻣِﻲ ،ﻭﻫﻮ ﻣﺎ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺎﻟﹶﻢِ ،ﻓﹶﻠﹶﻴﺲ ﻫﻨﺎﻙ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ .ﻓﹶﺈِﺫﹶﺍ ﻗِﻴﻞﹶ" :ﺇِﻧﻪ ﻓِﻲ ﺟِﻬﺔٍ" ﺑِﻬﺬﹶﺍ ﺍﻟِﺎﻋﺘِﺒﺎﺭِ ،ﻓﹶﻬﻮ ﺻﺤِﻴﺢ ،ﻭﻣﻌﻨﺎﻩ :ﺃﹶﻧﻪ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺣﻴﺚﹸ ﺍﻧﺘﻬﺖِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕ ﻓﹶﻬﻮ ﻓﹶﻮﻕ ﺍﻟﹾﺠﻤِﻴﻊِ ،ﻋﺎﻝٍ ﻋﻠﹶﻴﻪِ. ﻭﻧﻔﹶﺎﺓﹸ ﻟﹶﻔﹾﻆِ ﺍﻟﹾﺠِﻬﺔِ ﺍﻟﱠﺬِﻳﻦ ﻳﺮِﻳﺪﻭﻥﹶ ﺑِﺬﹶﻟِﻚ ﻧﻔﹾﻲ ﺍﻟﹾﻌﻠﹸﻮ ،ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﻣِﻦ ﺃﹶﺩِﻟﱠﺘِﻬِﻢ :ﺃﹶﻥﱠ ﺍﻟﹾﺠِﻬﺎﺕِ ﻛﹸﻠﱠﻬﺎ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ،ﻭﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻞﹶ ﺍﻟﹾﺠِﻬﺎﺕِ ،ﻭﺃﹶﻥﱠ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻧﻪ ﻓِﻲ ﺟِﻬﺔٍ ﻳﻠﹾﺰﻣﻪ ﺍﻟﹾﻘﹶﻮﻝﹸ ﺑِﻘِﺪﻡِ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﹾﻌﺎﻟﹶﻢِ ،ﺃﹶﻭ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣﺴﺘﻐﻨِﻴﺎ ﻋﻦِ ﺍﻟﹾﺠِﻬﺔِ ﺛﹸﻢ ﺻﺎﺭ ﻓِﻴﻬﺎ .ﻭﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹸ ﻭﻧﺤﻮﻫﺎ ﺇِﻧﻤﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﺳﻮﺍﺀٌ ﺳﻤﻲ ﺟِﻬﺔﹰ ﺃﹶﻭ ﻟﹶﻢ ﻳﺴﻢ ،ﻭﻫﺬﹶﺍ ﺣﻖ .ﻭﻟﹶﻜِﻦ ﺍﻟﹾﺠِﻬﺔﹶ ﻟﹶﻴﺴﺖ ﺃﹶﻣﺮﺍ ﻭﺟﻮﺩِﻳﺎ ،ﺑﻞﹾ ﺃﹶﻣﺮ ﺍﻋﺘِﺒﺎﺭِﻱ (١) ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﹾﺠِﻬﺎﺕِ ﻟﹶﺎ ﻧِﻬﺎﻳﺔﹶ ﻟﹶﻬﺎ ،ﻭﻣﺎ ﻟﹶﺎ ﻳﻮﺟﺪ (٢) ﻓِﻴﻤﺎ ﻟﹶﺎ ﻧِﻬﺎﻳﺔﹶ ﻟﹶﻪ ﻓﹶﻠﹶﻴﺲ ﺑِﻤﻮﺟﻮﺩٍ.
ﺴﺖ ﻛﹶﺴﺎﺋِﺮِ ﺍﻟﹾﻤﺒﺘﺪﻋﺎﺕِ[ ]ﺑﻴﺎﻥﹸ ﺍﻟﹾﻤﺮﺍﺩِ ﻣِﻦ ﻗﹶﻮﻝِ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﻟﹶﺎ ﺗﺤﻮِﻳﻪِ ﺍﻟﹾﺠِﻬﺎﺕ ﺍﻟ
ﻭﻗﹶﻮﻝﹸ ﺍﻟﺸﻴﺦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ )) :ﻟﹶﺎ ﺗﺤﻮِﻳﻪِ ﺍﻟﹾﺠِﻬﺎﺕ ﺍﻟﺴﺖ ﻛﹶﺴﺎﺋِﺮِ ﺍﻟﹾﻤﺒﺘﺪﻋﺎﺕِ (( ﻫﻮ ﺣﻖ، ﺑِﺎﻋﺘِﺒﺎﺭِ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺤِﻴﻂﹸ ﺑِﻪِ ﺷﻲﺀٌ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ،ﺑﻞﹾ ﻫﻮ ﻣﺤِﻴﻂﹲ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻭﻓﹶﻮﻗﹶﻪ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺑﻞ ﺃﻣﺮﺍ ﺍﻋﺘﺒﺎﺭﻳﺎ " ،ﻭﻫﻮ ﳊﻦ . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻓﻴﻬﺎ " ﺑﺪﻝ " ﻓﻴﻤﺎ " ﻭﻫﻮ ﺧﻄﺄ ،ﻳﻔﺴﺪ ﺑﻪ ﺍﳌﻌﲎ ﻭﻳﻀﻄﺮﺏ . ٢١٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻫﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﺭﺍﺩﻩ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ،ﻟِﻤﺎ ﻳﺄﹾﺗِﻲ ﻓِﻲ ﻛﹶﻠﹶﺎﻣِﻪِ :ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻣﺤِﻴﻂﹲ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻭﻓﹶﻮﻗﹶﻪ. ﻓﹶﺈِﺫﹶﺍ ﺟﻤِﻊ ﺑﻴﻦ ﻛﹶﻠﹶﺎﻣِﻪِ ،ﻭﻫﻮ ﻗﹶﻮﻟﹸﻪ ) :ﻟﹶﺎ ﺗﺤﻮِﻳﻪِ ﺍﻟﹾﺠِﻬﺎﺕ ﺍﻟﺴﺖ ﻛﹶﺴﺎﺋِﺮِ ﺍﻟﹾﻤﺒﺘﺪﻋﺎﺕِ ( ﻭﻗﹶﻮﻟﹸﻪ ) (١) ﻣﺤِﻴﻂﹲ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻭﻓﹶﻮﻗﹶﻪ ( ﻋﻠِﻢ ﺃﹶﻥﱠ ﻣﺮﺍﺩﻩ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﺎ ﻳﺤﻮِﻳﻪِ ﺷﻲﺀٌ ،ﻭﻟﹶﺎ ﻳﺤِﻴﻂﹸ ﺑِﻪِ ﺷﻲﺀٌ ،ﻛﹶﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻟِﻐﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻭﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻫﻮ ﺍﻟﹾﻤﺤِﻴﻂﹸ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ، ﺍﻟﹾﻌﺎﻟِﻲ ﻋﻦ ﻛﹸﻞﱢ ﺷﻲﺀٍ. ﻟﹶﻜِﻦ ﺑﻘِﻲ ﻣِﻦ ﻛﹶﻠﹶﺎﻣِﻪِ ﺷﻴﺌﹶﺎﻥِ: ﺃﹶﺣﺪﻫﻤﺎ ﺃﹶﻥﱠ ﺇِﻃﹾﻠﹶﺎﻕ ﻣِﺜﹾﻞﹶ ﻫﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆِ -ﻣﻊ ﻣﺎ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﺈِﺟﻤﺎﻝِ ﻭﺍﻟِﺎﺣﺘِﻤﺎﻝِ -ﻛﹶﺎﻥﹶ ﺗﺮﻛﹸﻪ ﺃﹶﻭﻟﹶﻰ ،ﻭﺇِﻟﱠﺎ ﺗﺴﻠﱠﻂﹶ ﻋﻠﹶﻴﻪِ ،ﻭﺃﹶﻟﹾﺰﻡ ﺑِﺎﻟﺘﻨﺎﻗﹸﺾِ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﺈِﺣﺎﻃﹶﺔِ ﻭﺍﻟﹾﻔﹶﻮﻗِﻴﺔِ ﻭﻧﻔﹾﻲِ ﺟِﻬﺔِ ﺍﻟﹾﻌﻠﹸﻮ ،ﻭﺇِﻥﹾ ﺃﹸﺟِﻴﺐ ﻋﻨﻪ ﺑِﻤﺎ ﺗﻘﹶﺪﻡ ،ﻣِﻦ ﺃﹶﻧﻪ ﻧﻔﹶﻰ ﺃﹶﻥﹾ ﻳﺤﻮِﻳﻪ ﺷﻲﺀٌ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ،ﻓﹶﺎﻟِﺎﻋﺘِﺼﺎﻡ ﺑِﺎﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﺸﺮﻋِﻴﺔِ ﺃﹶﻭﻟﹶﻰ. ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ ) :ﻛﹶﺴﺎﺋِﺮِ ﺍﻟﹾﻤﺒﺘﺪﻋﺎﺕِ ( ﻳﻔﹾﻬﻢ ﻣِﻨﻪ ﺃﹶﻧﻪ ﻣﺎ ﻣِﻦ ﻣﺒﺘﺪﻉٍ ﺇِﻟﱠﺎ ﻭﻫﻮ ﻣﺤﻮِﻱ ﻭﻓِﻲ ﻫﺬﹶﺍ ﻧﻈﹶﺮ .ﻓﹶﺈِﻧﻪ ﺇِﻥﹾ ﺃﹶﺭﺍﺩ ﺃﹶﻧﻪ ﻣﺤﻮِﻱ ﺑِﺄﹶﻣﺮٍ ﻭﺟﻮﺩِﻱ ،ﻓﹶﻤﻤﻨﻮﻉ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻌﺎﻟﹶﻢ ﻟﹶﻴﺲ ﻓِﻲ ﻋﺎﻟﹶﻢٍ ﺁﺧﺮ ،ﻭﺇِﻟﱠﺎ ﻟﹶﺰِﻡ ﺍﻟﺘﺴﻠﹾﺴﻞﹸ ،ﻭﺇِﻥﹾ ﺃﹶﺭﺍﺩ ﺃﹶﻣﺮﺍ ﻋﺪﻣِﻴﺎ ،ﻓﹶﻠﹶﻴﺲ ﻛﹸﻞﱡ ﻣﺒﺘﺪﻉٍ ﻓِﻲ ﺍﻟﹾﻌﺪﻡِ ،ﺑﻞﹾ ﻣِﻨﻬﺎ ﻣﺎ ﻫﻮ ﺩﺍﺧِﻞﹲ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ،ﻛﹶﺎﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻓِﻲ ﺍﻟﹾﻜﹸﺮﺳِﻲ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻭﻣِﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻨﺘﻬﻰ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻛﹶﺎﻟﹾﻌﺮﺵِ .ﻓﹶﺴﻄﹾﺢ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻟﹶﻴﺲ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻗﹶﻄﹾﻌﺎ ﻟِﻠﺘﺴﻠﹾﺴﻞِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ .ﻭﻳﻤﻜِﻦ ﺃﹶﻥﹾ ﻳﺠﺎﺏ ﻋﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﺷﻜﹶﺎﻝِ :ﺑِﺄﹶﻥﱠ )) ﺳﺎﺋِﺮ (( ﺑِﻤﻌﻨﻰ ﺍﻟﹾﺒﻘِﻴﺔِ ،ﻟﹶﺎ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﺠﻤِﻴﻊِ ،ﻭﻫﺬﹶﺍ ﺃﹶﺻﻞﹸ ﻣﻌﻨﺎﻫﺎ ،ﻭﻣِﻨﻪ )) ﺍﻟﺴﺆﺭ ،(( ﻭﻫﻮ ﻣﺎ ﻳﺒﻘِﻴﻪِ ﺍﻟﺸﺎﺭِﺏ ﻓِﻲ ﺍﻟﹾﺈِﻧﺎﺀِ .ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺮﺍﺩﻩ ﻏﹶﺎﻟِﺐ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻟﹶﺎ ﺟﻤِﻴﻌﻬﺎ ،ﺇِﺫِ ﺍﻟﺴﺎﺋِﺮ ﻋﻠﹶﻰ ﺍﻟﹾﻐﺎﻟِﺐِ ﺃﹶﺩﻝﱡ ﻣِﻨﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤِﻴﻊِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﹾﻤﻌﻨﻰ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻏﹶﻴﺮ ﻣﺤﻮِﻱ - ﻛﹶﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻣﺤﻮِﻳﺎ ،ﺑﻞﹾ ﻫﻮ ﻏﹶﻴﺮ ﻣﺤﻮِﻱ - ﺑِﺸﻲﺀٍ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﹶﻟِﻚ .ﻭﻟﹶﺎ ﻳﻈﹶﻦ ﺑِﺎﻟﺸﻴﺦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺃﹶﻧﻪ ﻣِﻤﻦ ﻳﻘﹸﻮﻝﹸ ﺇﹶﻥﱠ ﺍﻟﻠﱠﻪ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻭﺑﲔ ﻗﻮﻟﻪ " .ﻭﺯﻳﺎﺩﺓ ﺑﲔ ﻻ ﻣﻌﲎ ﳍﺎ ﻫﻨﺎ . ٢١٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﻌﺎﻟﹶﻰ ﻟﹶﻴﺲ ﺩﺍﺧِﻞﹶ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻭﻟﹶﺎ ﺧﺎﺭِﺟﻪ ﺑِﻨﻔﹾﻲِ ﺍﻟﻨﻘِﻴﻀﻴﻦِ
)(١
ﻛﹶﻤﺎ ﻇﹶﻨﻪ ﺑﻌﺾ ﺍﻟﺸﺎﺭِﺣِﲔ ،ﺑﻞﹾ
ﻣﺮﺍﺩﻩ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻣﻨﺰﻩ ﻋﻦ ﺃﹶﻥﹾ ﻳﺤِﻴﻂﹶ ﺑِﻪِ ﺷﻲﺀٌ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ،ﻭﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻔﹾﺘﻘِﺮﺍ ﺇِﻟﹶﻰ ﺷﻲﺀٍ ﻣِﻨﻬﺎ ،ﺍﻟﹾﻌﺮﺵِ ﺃﹶﻭ ﻏﹶﻴﺮِﻩِ. ﻭﻓِﻲ ﺛﹸﺒﻮﺕِ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻦِ ﺍﻟﹾﺈِﻣﺎﻡِ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ
t
ﻧﻈﹶﺮ ،ﻓﹶﺈِﻥﱠ ﺃﹶﺿﺪﺍﺩﻩ ﻗﹶﺪ ﺷﻨﻌﻮﺍ ﻋﻠﹶﻴﻪِ
ﺑِﺄﹶﺷﻴﺎﺀَ ﺃﹶﻫﻮﻥﹶ ﻣِﻨﻪ ،ﻓﹶﻠﹶﻮ ﺳﻤِﻌﻮﺍ ﻣِﺜﹾﻞﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻟﹶﺸﺎﻉ ﻋﻨﻬﻢ ﺗﺸﻨِﻴﻌﻬﻢ ﻋﻠﹶﻴﻪِ ﺑِﻪِ ،ﻭﻗﹶﺪ ﻧﻘﹶﻞﹶ ﺃﹶﺑﻮ ﻣﻄِﻴﻊٍ ﺍﻟﹾﺒﻠﹾﺨِﻲ ﻋﻨﻪ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﻌﻠﹸﻮ ،ﻛﹶﻤﺎ ﺳﻴﺄﹾﺗِﻲ ﺫِﻛﹾﺮﻩ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ .ﻭﻇﹶﺎﻫِﺮ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻳﻘﹾﺘﻀِﻲ ﻧﻔﹾﻴﻪ ،ﻭﻟﹶﻢ ﻳﺮِﺩ ﺑِﻤِﺜﹾﻠِﻪِ ﻛِﺘﺎﺏ ﻭﻟﹶﺎ ﺳﻨﺔﹲ ،ﻓﹶﻠِﺬﹶﻟِﻚ ﻗﹸﻠﹾﺖ :ﺇِﻥﱠ ﻓِﻲ ﺛﹸﺒﻮﺗِﻪِ ﻋﻦِ ﺍﻟﹾﺈِﻣﺎﻡِ ﻧﻈﹶﺮﺍ، ﻭﺇِﻥﱠ ﺍﻟﹾﺄﹶﻭﻟﹶﻰ ﺍﻟﺘﻮﻗﱡﻒ ﻓِﻲ ﺇِﻃﹾﻠﹶﺎﻗِﻪِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺑِﻤِﺜﹾﻠِﻪِ ﺧﻄﹶﺮ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺑِﻤﺎ ﻭﺭﺩ ﻋﻦِ ﺍﻟﺸﺎﺭِﻉِ ،ﻛﹶﺎﻟِﺎﺳﺘِﻮﺍﺀِ ﻭﺍﻟﻨﺰﻭﻝِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ .ﻭﻣﻦ ﻇﹶﻦ ﻣِﻦ ﺍﻟﹾﺠﻬﺎﻝِ ﺃﹶﻧﻪ ﺇِﺫﹶﺍ "ﻧﺰﻝﹶ ﺇِﻟﹶﻰ ﺳﻤﺎﺀِ ﺍﻟﺪﻧﻴﺎ" ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ ﺍﻟﺼﺎﺩِﻕ
r
-ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻌﺮﺵ ﻓﹶﻮﻗﹶﻪ ،ﻭﻳﻜﹸﻮﻥﹸ ﻣﺤﺼﻮﺭﺍ ﺑﻴﻦ ﻃﹶﺒﻘﹶﺘﻴﻦِ ﻣِﻦ
ﺍﻟﹾﻌﺎﻟﹶﻢِ .ﻓﹶﻘﹶﻮﻟﹸﻪ ﻣﺨﺎﻟِﻒ ﻟِﺈِﺟﻤﺎﻉِ ﺍﻟﺴﻠﹶﻒِ ،ﻣﺨﺎﻟِﻒ ﻟِﻠﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ .ﻭﻗﹶﺎﻝﹶ ﺷﻴﺦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺃﹶﺑﻮ ﻋﺜﹾﻤﺎﻥﹶ ﺇِﺳﻤﺎﻋِﻴﻞﹸ ﺑﻦ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺼﺎﺑﻮﻧِﻲ :ﺳﻤِﻌﺖ ﺍﻟﹾﺄﹸﺳﺘﺎﺫﹶ ﺃﹶﺑﺎ ﻣﻨﺼﻮﺭِ ﺑﻦ ﲪﺎﺩ -ﺑﻌﺪ ﺭِﻭﺍﻳﺘِﻪِ ﺣﺪِﻳﺚﹶ ﺍﻟﻨﺰﻭﻝِ -ﻳﻘﹸﻮﻝﹸ :ﺳﺌِﻞﹶ ﺃﹶﺑﻮ ﺣﻨِﻴﻔﹶﺔﹶ t؟ ﻓﹶﻘﹶﺎﻝﹶ :ﻳﻨﺰِﻝﹸ ﺑِﻠﹶﺎ ﻛﹶﻴﻒٍ .ﺍﻧﺘﻬﻰ. ﻭﺇِﻧﻤﺎ ﺗﻮﻗﱠﻒ ﻣﻦ ﺗﻮﻗﱠﻒ ﻓِﻲ ﻧﻔﹾﻲِ ﺫﹶﻟِﻚ ،ﻟِﻀﻌﻒِ ﻋِﻠﹾﻤِﻪِ ﺑِﻤﻌﺎﻧِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻭﺃﹶﻗﹾﻮﺍﻝِ ﺍﻟﺴﻠﹶﻒِ ،ﻭﻟِﺬﹶﻟِﻚ ﻳﻨﻜِﺮ ﺑﻌﻀﻬﻢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺮﺵِ ،ﺑﻞﹾ ﻳﻘﹸﻮﻝﹸ :ﻟﹶﺎ ﻣﺒﺎﻳِﻦ ،ﻭﻟﹶﺎ ﻣﺤﺎﻳِﺚﹶ ،ﻟﹶﺎ ﺩﺍﺧِﻞﹶ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻭﻟﹶﺎ ﺧﺎﺭِﺟﻪ ،ﻓﹶﻴﺼِﻔﹸﻮﻧﻪ ﺑِﺼِﻔﹶﺔِ ﺍﻟﹾﻌﺪﻡِ ﻭﺍﻟﹾﻤﻤﺘﻨِﻊِ ،ﻭﻟﹶﺎ ﻳﺼِﻔﹸﻮﻧﻪ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻣِﻦ ﺍﻟﹾﻌﻠﹸﻮ ﻭﺍﻟِﺎﺳﺘِﻮﺍﺀِ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ،ﻭﻳﻘﹸﻮﻝﹸ ﺑﻌﻀﻬﻢ ﺑِﺤﻠﹸﻮﻟِﻪِ ﻓِﻲ ﻛﹸﻞﱢ ﻣﻮﺟﻮﺩٍ ،ﻭﻳﻘﹸﻮﻝﹸ :ﻫﻮ ﻭﺟﻮﺩ ﻛﹸﻞﱢ ﻣﻮﺟﻮﺩٍ ﻭﻧﺤﻮ ﺫﹶﻟِﻚ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻳﻘﹸﻮﻝﹸ ﺍﻟﻈﱠﺎﻟِﻤﻮﻥﹶ ﻭﺍﻟﹾﺠﺎﺣِﺪﻭﻥﹶ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ. ﻭﺳﻴﺄﹾﺗِﻲ ﻟِﺈِﺛﹾﺒﺎﺕِ ﺻِﻔﹶﺔِ ﺍﻟﹾﻌﻠﹸﻮ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺯِﻳﺎﺩﺓﹸ ﺑﻴﺎﻥٍ ،ﻋِﻨﺪ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﻗﹶﻮﻝِ ﺍﻟﺸﻴﺦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ) :ﻣﺤِﻴﻂﹲ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻭﻓﹶﻮﻗﹶﻪ ( ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ.
) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﺘﻌﻴﻴﻨﲔ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ٢١٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺛﹸﺒﻮﺕ ﺍﻟﹾِﺈﺳﺮﺍﺀِ ﻭﺍﻟﹾﻤِﻌﺮﺍﺝِ ﻟﹶﻪ r ﺑِﺎﻟﹾﻴﻘﹶﻈﹶﺔِ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺍﻟﹾﻤِﻌﺮﺍﺝ ﺣﻖ ،ﻭﻗﹶﺪ ﺃﹸﺳﺮِﻱ ﺑِﺎﻟﻨﺒِﻲ r ﻭﻋﺮِﺝ ﺑِﺸﺨﺼِﻪِ ﻓِﻲ ﺍﻟﹾﻴﻘﹶﻈﹶﺔِ ،ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ. ﺛﹸﻢ ﺇِﻟﹶﻰ ﺣﻴﺚﹸ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﻟﹾﻌﻠﹶﺎ ﻭﺃﹶﻛﹾﺮﻣﻪ ﺍﻟﻠﱠﻪ ﺑِﻤﺎ ﺷﺎﺀَ ،ﻭﺃﹶﻭﺣﻰ ﺇِﻟﹶﻴﻪِ ﻣﺎ ﺃﹶﻭﺣﻰ ،ﻣﺎ ﻛﹶﺬﹶﺏ ﺍﻟﹾﻔﹸﺆﺍﺩ ﻣﺎ ﺭﺃﹶﻯ .ﻓﹶﺼﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ﻭﺍﻟﹾﺄﹸﻭﻟﹶﻰ (. ﺵ )) :ﺍﻟﹾﻤِﻌﺮﺍﺝ :(( ﻣِﻔﹾﻌﺎﻝﹲ ،ﻣِﻦ ﺍﻟﹾﻌﺮﻭﺝِ ،ﺃﹶﻱِ ﺍﻟﹾﺂﻟﹶﺔِ ﺍﻟﱠﺘِﻲ ﻳﻌﺮﺝ ﻓِﻴﻬﺎ ،ﺃﹶﻱ ﻳﺼﻌﺪ ،ﻭﻫﻮ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺍﻟﺴﻠﱠﻢِ ،ﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻛﹶﻴﻒ ﻫﻮ ،ﻭﺣﻜﹾﻤﻪ ﻛﹶﺤﻜﹾﻢِ ﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﻤﻐﻴﺒﺎﺕِ ،ﻧﺆﻣِﻦ ﺑِﻪِ ﻭﻟﹶﺎ ﻧﺸﺘﻐِﻞﹸ ﺑِﻜﹶﻴﻔِﻴﺘِﻪِ. ﻭﻗﹶﻮﻟﹸﻪ :ﻭﻗﹶﺪ ﺃﹸﺳﺮِﻱ ﺑِﺎﻟﻨﺒِﻲ r ﻭﻋﺮِﺝ ﺑِﺸﺨﺼِﻪِ ﻓِﻲ ﺍﻟﹾﻴﻘﹶﻈﹶﺔِ -ﺍﺧﺘﻠﹶﻒ ﺍﻟﻨﺎﺱ ﻓِﻲ ﺍﻟﹾﺈِﺳﺮﺍﺀِ. ﻓﹶﻘِﻴﻞﹶ :ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﺳﺮﺍﺀُ ﺑِﺮﻭﺣِﻪِ ﻭﻟﹶﻢ ﻳﻔﹾﻘﹶﺪ ﺟﺴﺪﻩ ،ﻧﻘﹾﻠﹶﻪ ﺍﺑﻦ ﺇِﺳﺤﺎﻕ ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﻭﻣﻌﺎﻭِﻳﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻭﻧﻘﹶﻞﹶ ﻋﻦِ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﺒﺼﺮِﻱ ﻧﺤﻮﻩ .ﻟﹶﻜِﻦ ﻳﻨﺒﻐِﻲ ﺃﹶﻥﹾ ﻳﻌﺮﻑ ﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﺳﺮﺍﺀُ ﻣﻨﺎﻣﺎ ،ﻭﺑﻴﻦ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻛﹶﺎﻥﹶ ﺑِﺮﻭﺣِﻪِ ﺩﻭﻥﹶ ﺟﺴﺪِﻩِ ،ﻭﺑﻴﻨﻬﻤﺎ ﻓﹶﺮﻕ ﻋﻈِﻴﻢ. ﻓﹶﻌﺎﺋِﺸﺔﹸ ﻭﻣﻌﺎﻭِﻳﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻟﹶﻢ ﻳﻘﹸﻮﻟﹶﺎ :ﻛﹶﺎﻥﹶ ﻣﻨﺎﻣﺎ ،ﻭﺇِﻧﻤﺎ ﻗﹶﺎﻟﹶﺎ :ﺃﹸﺳﺮِﻱ ﺑِﺮﻭﺣِﻪِ ﻭﻟﹶﻢ ﻳﻔﹾﻘﹶﺪ ﺟﺴﺪﻩ ،ﻭﻓﹶﺮﻕ ﻣﺎ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻣﺮﻳﻦِ ﺇِﺫﹾ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺋِﻢ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺃﹶﻣﺜﹶﺎﻟﹰﺎ ﻣﻀﺮﻭﺑﺔﹰ ﻟِﻠﹾﻤﻌﻠﹸﻮﻡِ ﻓِﻲ ﺍﻟﺼﻮﺭﺓِ ﺍﻟﹾﻤﺤﺴﻮﺳﺔِ ،ﻓﹶﻴﺮﻯ ﻛﹶﺄﹶﻧﻪ ﻗﹶﺪ ﻋﺮِﺝ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ،ﻭﺫﹸﻫِﺐ ﺑِﻪِ ﺇِﻟﹶﻰ ﻣﻜﱠﺔﹶ ،ﻭﺭﻭﺣﻪ ﻟﹶﻢ ﺗﺼﻌﺪ ﻭﻟﹶﻢ ﺗﺬﹾﻫﺐ ،ﻭﺇِﻧﻤﺎ ﻣﻠﹶﻚ ﺍﻟﺮﺅﻳﺎ ﺿﺮﺏ ﻟﹶﻪ ﺍﻟﹾﻤِﺜﹶﺎﻝﹶ .ﻓﹶﻤﺎ ﺃﹶﺭﺍﺩﺍ ) (١ﺃﹶﻥﱠ ﺍﻟﹾﺈِﺳﺮﺍﺀَ ﻣﻨﺎﻣﺎ ،ﻭﺇِﻧﻤﺎ ﺃﹶﺭﺍﺩ ﺃﹶﻥﱠ ﺍﻟﺮﻭﺡ ﺫﹶﺍﺗﻬﺎ ﺃﹸﺳﺮِﻱ ﺑِﻬﺎ ،ﻓﹶﻔﹶﺎﺭﻗﹶﺖِ ﺍﻟﹾﺠﺴﺪ ﺛﹸﻢ ﻋﺎﺩﺕ ﺇِﻟﹶﻴﻪِ ،ﻭﻳﺠﻌﻠﹶﺎﻥِ ﻫﺬﹶﺍ ﻣِﻦ ﺧﺼﺎﺋِﺼِﻪِ، ﻓﹶﺈِﻥﱠ ﻏﹶﻴﺮﻩ ﻟﹶﺎ ﺗﻨﺎﻝﹸ ﺫﹶﺍﺕ ﺭﻭﺣِﻪِ ﺍﻟﺼﻌﻮﺩ ﺍﻟﹾﻜﹶﺎﻣِﻞﹶ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺇِﻟﱠﺎ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ. ﻭﻗِﻴﻞﹶ :ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﺳﺮﺍﺀُ ﻣﺮﺗﻴﻦِ ،ﻣﺮﺓﹰ ﻳﻘﹶﻈﹶﺔﹰ ،ﻭﻣﺮﺓﹰ ﻣﻨﺎﻣﺎ .ﻭﺃﹶﺻﺤﺎﺏ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﻛﹶﺄﹶﻧﻬﻢ ﺃﹶﺭﺍﺩﻭﺍ ﺍﻟﹾﺠﻤﻊ ﺑﻴﻦ ﺣﺪِﻳﺚِ ﺷﺮِﻳﻚٍ ﻭﻗﹶﻮﻟِﻪِ )) :ﺛﹸﻢ ﺍﺳﺘﻴﻘﹶﻈﹾﺖ (( ﻭﺑﻴﻦ ﺳﺎﺋِﺮِ ﺍﻟﺮﻭﺍﻳﺎﺕِ .ﻭﻛﹶﺬﹶﻟِﻚ ﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺑﻞﹾ ﻛﹶﺎﻥﹶ ﻣﺮﺗﻴﻦِ ،ﻣﺮﺓﹰ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻮﺣﻲِ ،ﻭﻣﺮﺓﹰ ﺑﻌﺪﻩ .ﻭﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺑﻞﹾ ﺛﹶﻠﹶﺎﺙﹶ ﻣﺮﺍﺕٍ، ﻣﺮﺓﹰ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻮﺣﻲِ ،ﻭﻣﺮﺗﻴﻦِ ﺑﻌﺪﻩ .ﻭﻛﹸﻠﱠﻤﺎ ﺍﺷﺘﺒﻪ ﻋﻠﹶﻴﻬِﻢ ﻟﹶﻔﹾﻆﹲ ﺯﺍﺩﻭﺍ ﻣﺮﺓﹰ ،ﻟِﻠﺘﻮﻓِﻴﻖِ ! ﻭﻫﺬﹶﺍ ﻳﻔﹾﻌﻠﹸﻪ
) (1ﻗﻮﻟﻪ " :ﻓﻤﺎ ﺃﺭﺍﺩﺍ " -ﻳﻌﲏ ﻋﺎﺋﺸﺔ ﻭﻣﻌﺎﻭﻳﺔ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻓﻴﻤﺎ ﺃﺭﺍﺩﺍ " ! ﻭﻫﻮ ﻛﻼﻡ ﻓﺎﺳﺪ ،ﻭﻻ ﻣﻌﲎ ﻟﻪ . ٢١٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺿﻌﻔﹶﺎﺀُ ﺃﹶﻫﻞِ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﺇِﻟﱠﺎ ﻓﹶﺎﻟﱠﺬِﻱ ﻋﻠﹶﻴﻪِ ﺃﹶﺋِﻤﺔﹸ ﺍﻟﻨﻘﹾﻞِ :ﺃﹶﻥﱠ ﺍﻟﹾﺈِﺳﺮﺍﺀَ ﻛﹶﺎﻥﹶ ﻣﺮﺓﹰ ﻭﺍﺣِﺪﺓﹰ ﺑِﻤﻜﱠﺔﹶ ،ﺑﻌﺪ ﺍﻟﹾﺒِﻌﺜﹶﺔِ ،ﻗﹶﺒﻞﹶ ﺍﻟﹾﻬِﺠﺮﺓِ ﺑِﺴﻨﺔٍ ،ﻭﻗِﻴﻞﹶ :ﺑِﺴﻨﺔٍ ﻭﺷﻬﺮﻳﻦِ ،ﺫﹶﻛﹶﺮﻩ ﺍﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﺒﺮ. ﻗﹶﺎﻝﹶ ﺷﻤﺲ ﺍﻟﺪﻳﻦِ ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ :ﻳﺎ ﻋﺠﺒﺎ ﻟِﻬﺆﻟﹶﺎﺀِ ﺍﻟﱠﺬِﻳﻦ ﺯﻋﻤﻮﺍ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﺮﺍﺭﺍ ! ﻛﹶﻴﻒ ﺳﺎﻍﹶ ﻟﹶﻬﻢ ﺃﹶﻥﹾ ﻳﻈﹸﻨﻮﺍ ﺃﹶﻧﻪ ﻓِﻲ ﻛﹸﻞﱢ ﻣﺮﺓٍ ﺗﻔﹾﺮﺽ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﻠﹶﻮﺍﺕ ﺧﻤﺴِﲔ ،ﺛﹸﻢ ﻳﺘﺮﺩﺩ ﺑﻴﻦ ﺭﺑﻪِ ﻭﺑﻴﻦ ﻣﻮﺳﻰ ﺣﺘﻰ ﺗﺼِﲑ ﺧﻤﺴﺎ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻣﻀﻴﺖ ﻓﹶﺮِﻳﻀﺘِﻲ ﻭﺧﻔﱠﻔﹾﺖ ﻋﻦ ﻋِﺒﺎﺩِﻱ ،ﺛﹸﻢ ﻳﻌِﻴﺪﻫﺎ ﻓِﻲ ﺍﻟﹾﻤﺮﺓِ ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﺇِﻟﹶﻰ ﺧﻤﺴِﲔ ،ﺛﹸﻢ ﻳﺤﻄﱡﻬﺎ ﺇِﻟﹶﻰ ﺧﻤﺲٍ ؟ ! ﻭﻗﹶﺪ ﻏﹶﻠﱠﻂﹶ ﺍﻟﹾﺤﻔﱠﺎﻅﹸ ﺷﺮِﻳﻜﹰﺎ ﻓِﻲ ﺃﹶﻟﹾﻔﹶﺎﻅٍ ﻣِﻦ ﺣﺪِﻳﺚِ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ،ﻭﻣﺴﻠِﻢ ﺃﹶﻭﺭﺩ ﺍﻟﹾﻤﺴﻨﺪ ﻣِﻨﻪ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﺪﻡ ﻭﺃﹶﺧﺮ ﻭﺯﺍﺩ ﻭﻧﻘﹶﺺ .ﻭﻟﹶﻢ ﻳﺴﺮﺩِ ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﻭﺃﹶﺟﺎﺩ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ .ﺍﻧﺘﻬﻰ ﻛﹶﻠﹶﺎﻡ ﺍﻟﺸﻴﺦِ ﺷﻤﺲ ﺍﻟﺪﻳﻦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ. ]ﻧﺺ ﺣﺪِﻳﺚِ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﻭﺍﻟﹾﻤِﻌﺮﺍﺝِ[
ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﺣﺪِﻳﺚِ ﺍﻟﹾﺈِﺳﺮﺍﺀِ :ﺃﹶﻧﻪ
r
ﺃﹸﺳﺮِﻱ ﺑِﺠﺴﺪِﻩِ ﻓِﻲ ﺍﻟﹾﻴﻘﹶﻈﹶﺔِ ،ﻋﻠﹶﻰ ﺍﻟﺼﺤِﻴﺢِ ،ﻣِﻦ
ﺍﻟﹾﻤﺴﺠِﺪِ ﺍﻟﹾﺤﺮﺍﻡِ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺴﺠِﺪِ ﺍﻟﹾﺄﹶﻗﹾﺼﻰ ،ﺭﺍﻛِﺒﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺒﺮﺍﻕِ ،ﺻﺤﺒﺔﹶ ﺟِﺒﺮِﻳﻞﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ، ﻓﹶﻨﺰﻝﹶ ﻫﻨﺎﻙ ،ﺻﻠﱠﻰ ﺑِﺎﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺇِﻣﺎﻣﺎ ،ﻭﺭﺑﻂﹶ ﺍﻟﹾﺒﺮﺍﻕ ﺑِﺤﻠﹾﻘﹶﺔِ ﺑﺎﺏِ ﺍﻟﹾﻤﺴﺠِﺪِ .ﻭﻗﹶﺪ ﻗِﻴﻞﹶ :ﺇِﻧﻪ ﻧﺰﻝﹶ ﺑﻴﺖ ﻟﹶﺤﻢٍ ﻭﺻﻠﱠﻰ ﻓِﻴﻪِ ،ﻭﻟﹶﺎ ﻳﺼِﺢ ﻋﻨﻪ ﺫﹶﻟِﻚ ﺃﹶﻟﹾﺒﺘﺔﹶ .ﺛﹸﻢ ﻋﺮِﺝ ﺑِﻪِ ﻣِﻦ ﺑﻴﺖِ ﺍﻟﹾﻤﻘﹾﺪِﺱِ ﺗِﻠﹾﻚ ﺍﻟﻠﱠﻴﻠﹶﺔﹶ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺪﻧﻴﺎ ،ﻓﹶﺎﺳﺘﻔﹾﺘﺢ ﻟﹶﻪ ﺟِﺒﺮِﻳﻞﹸ ،ﻓﹶﻔﹸﺘِﺢ ﻟﹶﻬﻤﺎ ،ﻓﹶﺮﺃﹶﻯ ﻫﻨﺎﻙ ﺁﺩﻡ ﺃﹶﺑﺎ ﺍﻟﹾﺒﺸﺮِ ،ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻪِ، ﻓﹶﺮﺣﺐ ﺑِﻪِ ﻭﺭﺩ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﺃﹶﻗﹶﺮ ﺑِﻨﺒﻮﺗِﻪِ ،ﺛﹸﻢ ﻋﺮِﺝ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺜﱠﺎﻧِﻴﺔِ .ﻓﹶﺎﺳﺘﻔﹾﺘﺢ ﻟﹶﻪ ،ﻓﹶﺮﺃﹶﻯ ﻓِﻴﻬﺎ ﻳﺤﻴﻰ ﺑﻦ ﺯﻛﹶﺮِﻳﺎ ﻭﻋِﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ،ﻓﹶﻠﹶﻘِﻴﻬﻤﺎ ،ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻬِﻤﺎ ،ﻓﹶﺮﺩﺍ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﺭﺣﺒﺎ ﺑِﻪِ ،ﻭﺃﹶﻗﹶﺮﺍ ﺑِﻨﺒﻮﺗِﻪِ ﺛﹸﻢ ﻋﺮِﺝ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔِ ،ﻓﹶﺮﺃﹶﻯ ﻓِﻴﻬﺎ ﻳﻮﺳﻒ ،ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻪِ ﻓﹶﺮﺩ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻭﺭﺣﺐ ﺑِﻪِ ﻭﺃﹶﻗﹶﺮ ﺑِﻨﺒﻮﺗِﻪِ ،ﺛﹸﻢ ﻋﺮِﺝ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺮﺍﺑِﻌﺔِ ،ﻓﹶﺮﺃﹶﻯ ﻓِﻴﻬﺎ ﺇِﺩﺭِﻳﺲ ،ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻪِ ﻭﺭﺣﺐ ﺑِﻪِ ﻭﺃﹶﻗﹶﺮ ﺑِﻨﺒﻮﺗِﻪِ ،ﺛﹸﻢ ﻋﺮِﺝ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﹾﺨﺎﻣِﺴﺔِ ،ﻓﹶﺮﺃﹶﻯ ﻓِﻴﻬﺎ ﻫﺎﺭﻭﻥﹶ ﺑﻦ ﻋِﻤﺮﺍﻥﹶ ،ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻪِ ﻭﺭﺣﺐ ﺑِﻪِ ﻭﺃﹶﻗﹶﺮ ﺑِﻨﺒﻮﺗِﻪِ ،ﺛﹸﻢ ﻋﺮِﺝ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺴﺎﺩِﺳﺔِ ،ﻓﹶﻠﹶﻘِﻲ ﻓِﻴﻬﺎ ﻣﻮﺳﻰ ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻪِ ﻭﺭﺣﺐ ﺑِﻪِ ﻭﺃﹶﻗﹶﺮ ﺑِﻨﺒﻮﺗِﻪِ ،ﻓﹶﻠﹶﻤﺎ ﺟﺎﻭﺯﻩ ﺑﻜﹶﻰ ﻣﻮﺳﻰ ،ﻓﹶﻘِﻴﻞﹶ ﻟﹶﻪ :ﻣﺎ ﻳﺒﻜِﻴﻚ ؟ ﻗﹶﺎﻝﹶ :ﺃﹶﺑﻜِﻲ ﻟِﺄﹶﻥﱠ ﻏﹸﻠﹶﺎﻣﺎ ﺑﻌِﺚﹶ ﺑﻌﺪِﻱ ﻳﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ﻣِﻦ ﺃﹸﻣﺘِﻪِ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻤﺎ ﻳﺪﺧﻠﹸﻬﺎ ﻣِﻦ ﺃﹸﻣﺘِﻲ ،ﺛﹸﻢ ﻋﺮِﺝ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺴﺎﺑِﻌﺔِ ،ﻓﹶﻠﹶﻘِﻲ ﻓِﻴﻬﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻪِ ﻭﺭﺣﺐ ﺑِﻪِ ﻭﺃﹶﻗﹶﺮ ﺑِﻨﺒﻮﺗِﻪِ ،ﺛﹸﻢ ﺭﻓِﻊ ٢١٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇِﻟﹶﻰ ﺳِﺪﺭﺓِ ﺍﻟﹾ ﻤﻨﺘﻬﻰ ،ﺛﹸﻢ ﺭﻓِﻊ ﻟﹶﻪ ﺍﻟﹾﺒﻴﺖ ﺍﻟﹾﻤﻌﻤﻮﺭ ،ﺛﹸﻢ ﻋﺮِﺝ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﺒﺎﺭِ ،ﺟﻞﱠ ﺟﻠﹶﺎﻟﹸﻪ ﻭﺗﻘﹶﺪﺳﺖ ﺃﹶﺳﻤﺎﺅﻩ ،ﻓﹶﺪﻧﺎ ﻣِﻨﻪ ﺣﺘﻰ ﻛﹶﺎﻥﹶ ﻗﹶﺎﺏ ﻗﹶﻮﺳﻴﻦِ ﺃﹶﻭ ﺃﹶﺩﻧﻰ ،ﻓﹶﺄﹶﻭﺣﻰ ﺇِﻟﹶﻰ ﻋﺒﺪِﻩِ ﻣﺎ ﺃﹶﻭﺣﻰ، ﻭﻓﹶﺮﺽ ﻋﻠﹶﻴﻪِ ﺧﻤﺴِﲔ ﺻﻠﹶﺎﺓﹰ ،ﻓﹶﺮﺟﻊ ﺣﺘﻰ ﻣﺮ ﻋﻠﹶﻰ ﻣﻮﺳﻰ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺑِﻢ ﺃﹸﻣِﺮﺕ ؟ ﻗﹶﺎﻝﹶ ؟ ﺑِﺨﻤﺴِﲔ ﺻﻠﹶﺎﺓﹰ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻥﱠ ﺃﹸﻣﺘﻚ ﻟﹶﺎ ﺗﻄِﻴﻖ ﺫﹶﻟِﻚ ،ﺍﺭﺟِﻊ ﺇِﻟﹶﻰ ﺭﺑﻚ ﻓﹶﺎﺳﺄﹶﻟﹾﻪ ﺍﻟﺘﺨﻔِﻴﻒ ﻟِﺄﹸﻣﺘِﻚ، ﻓﹶﺎﻟﹾﺘﻔﹶﺖ ﺇِﻟﹶﻰ ﺟﺒﺮﺍﺋِﻴﻞﹶ ﻛﹶﺄﹶﻧﻪ ﻳﺴﺘﺸِﲑﻩ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻓﹶﺄﹶﺷﺎﺭ ﺃﹶﻥﹾ ﻧﻌﻢ ﺇِﻥﹾ ﺷِﺌﹾﺖ ،ﻓﹶﻌﻠﹶﺎ ﺑِﻪِ ﺟِﺒﺮِﻳﻞﹸ ﺣﺘﻰ ﺃﹶﺗﻰ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﺒﺎﺭِ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ ﻭﻫﻮ ﻓِﻲ ﻣﻜﹶﺎﻧِﻪِ -ﻫﺬﹶﺍ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻓِﻲ )) ﺻﺤِﻴﺤِﻪِ (( ﻭﻓِﻲ ﺑﻌﺾِ ﺍﻟﻄﱡﺮﻕِ -ﻓﹶﻮﺿﻊ ﻋﻨﻪ ﻋﺸﺮﺍ ،ﺛﹸﻢ ﻧﺰﻝﹶ ﺣﺘﻰ ﻣﺮ ﺑِﻤﻮﺳﻰ ،ﻓﹶﺄﹶﺧﺒﺮﻩ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺍﺭﺟِﻊ ﺇِﻟﹶﻰ ﺭﺑﻚ ﻓﹶﺎﺳﺄﹶﻟﹾﻪ ﺍﻟﺘﺨﻔِﻴﻒ ،ﻓﹶﻠﹶﻢ ﻳﺰﻝﹾ ﻳﺘﺮﺩﺩ ﺑﻴﻦ ﻣﻮﺳﻰ ﻭﺑﻴﻦ ﺍﻟﻠﱠﻪِ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ ،ﺣﺘﻰ ﺟﻌﻠﹶﻬﺎ ﺧﻤﺴﺎ ،ﻓﹶﺄﹶﻣﺮﻩ ﻣﻮﺳﻰ ﺑِﺎﻟﺮﺟﻮﻉِ ﻭﺳﺆﺍﻝِ ﺍﻟﺘﺨﻔِﻴﻒِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻗﹶﺪِ ﺍﺳﺘﺤﻴﻴﺖ ﻣِﻦ ﺭﺑﻲ ،ﻭﻟﹶﻜِﻦ ﺃﹶﺭﺿﻰ ﻭﺃﹸﺳﻠﱢﻢ ،ﻓﹶﻠﹶﻤﺎ ﻧﻔﹶﺬﹶ ،ﻧﺎﺩﻯ ﻣﻨﺎﺩٍ :ﻗﹶﺪ ﺃﹶﻣﻀﻴﺖ ﻓﹶﺮِﻳﻀﺘِﻲ ﻭﺧﻔﱠﻔﹾﺖ ﻋﻦ ﻋِﺒﺎﺩِﻱ. ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺫِﻛﹾﺮ ﺍﺧﺘِﻠﹶﺎﻑِ ﺍﻟﺼﺤﺎﺑﺔِ ﻓِﻲ ﺭﺅﻳﺘِﻪِ ﺭﺁﻩ ﺑِﻘﹶﻠﹾﺒِﻪِ ،ﻭﻟﹶﻢ ﻳﺮﻩ ﺑِﻌﻴﻦِ ﺭﺃﹾﺳِﻪِ ،ﻭﻗﹶﻮﻟﹸﻪ} : &3“t•÷zé
{ÇÊÌÈ
)(١
r
ﺭﺑﻪ U ﺑِﻌﻴﻦِ ﺭﺃﹾﺳِﻪِ ،ﻭﺃﹶﻥﱠ ﺍﻟﺼﺤِﻴﺢ ﺃﹶﻧﻪ
»'s!÷“tR çn#uäu‘ ô‰s)s9ur ÇÊÊÈ #“r&u‘ $tB ߊ#xsàÿø9$# z>x‹x. $tB
ﺻﺢ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺮﺋِﻲ ﺟِﺒﺮِﻳﻞﹸ ،ﺭﺁﻩ ﻣﺮﺗﻴﻦِ ﻋﻠﹶﻰ ﺻﻮﺭﺗِﻪِ ﺍﻟﱠﺘِﻲ
ﺧﻠِﻖ ﻋﻠﹶﻴﻬﺎ.
]ﺑﻴﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺮﺍﺩِ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ "ﺛﹸﻢ ﺩﻧﺎ ﻓﹶﺘﺪﻟﱠﻰ"[
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﻨﺠﻢِ (٢) {ÇÑÈ 4’¯
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢِ ﺍﻵﻳﺘﺎﻥ . ١٣ ، ١١ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺁﻳﺔ . ٨ ٢١٧
;o§•ÏB rèŒ ÇÎÈ 3“uqà)ø9$# ߉ƒÏ‰x© ¼çmuH©>tã
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ $tRyŠ §NèO ÇÐÈ 4’n?ôãF{$# È,èùW{$$Î/ uqèdur ÇÏÈ 3“uqtGó™$$sù
.(١) {ÇÑÈ 4’¯
ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻠﱢﻢِ ﺍﻟﺸﺪِﻳﺪِ ﺍﻟﹾﻘﹸﻮﻯ ،ﻭﺃﹶﻣﺎ ﺍﻟﺪﻧﻮ ﻭﺍﻟﺘﺪﻟﱢﻲ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ،ﻓﹶﺬﹶﻟِﻚ ﺻﺮِﻳﺢ ﻓِﻲ ﺃﹶﻧﻪ ﺩﻧﻮ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ﻭﺗﺪﻟﱢﻴﻪِ .ﻭﺃﹶﻣﺎ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﻨﺠﻢِ :ﺃﹶﻧﻪ ﺭﺁﻩ ﻧﺰﻟﹶﺔﹰ ﺃﹸﺧﺮﻯ ﻋِﻨﺪ ﺳِﺪﺭﺓِ ﺍﻟﹾ ﻤﻨﺘﻬﻰ ،ﻓﹶﻬﺬﹶﺍ ﻫﻮ ﺟِﺒﺮِﻳﻞﹸ ،ﺭﺁﻩ ﻣﺮﺗﻴﻦِ ،ﻣﺮﺓﹰ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ،ﻭﻣﺮﺓﹰ ﻋِﻨﺪ ﺳِﺪﺭﺓِ ﺍﻟﹾﻤﻨﺘﻬﻰ. ﻭﻣِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﺳﺮﺍﺀَ ﺑِﺠﺴﺪِﻩِ ﻓِﻲ ﺍﻟﹾﻴﻘﹶﻈﹶﺔِ ،ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} : ωÉfó¡yJø9$# ’n<Î) ÏQ#t•ysø9$# ωÉfó¡yJø9$# šÆÏiB Wxø‹s9 ¾Ínωö7yèÎ/
™3“uŽó r& ü“Ï%©!$# z`»ysö6ß
.(٢) {$|Áø%F{$#ﻭﺍﻟﹾﻌﺒﺪ ﻋِﺒﺎﺭﺓﹲ ﻋﻦ
ﻣﺠﻤﻮﻉِ ﺍﻟﹾﺠﺴﺪِ ﻭﺍﻟﺮﻭﺡِ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﺍﺳﻢ ﻟِﻤﺠﻤﻮﻉِ ﺍﻟﹾﺠﺴﺪِ ﻭﺍﻟﺮﻭﺡِ ،ﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﻌﺮﻭﻑ ﻋِﻨﺪ ﺍﻟﹾﺈِﻃﹾﻠﹶﺎﻕِ ،ﻭﻫﻮ ﺍﻟﺼﺤِﻴﺢ .ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﹾﺈِﺳﺮﺍﺀُ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﺠﻤﻮﻉِ ،ﻭﻟﹶﺎ ﻳﻤﺘﻨِﻊ ﺫﹶﻟِﻚ ﻋﻘﹾﻠﹰﺎ ،ﻭﻟﹶﻮ ﺟﺎﺯ ﺍﺳﺘِﺒﻌﺎﺩ ﺻﻌﻮﺩِ ﺍﻟﹾﺒﺸﺮِ ﻟﹶﺠﺎﺯ ﺍﺳﺘِﺒﻌﺎﺩ ﻧﺰﻭﻝِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ،ﻭﺫﹶﻟِﻚ ﻳﺆﺩﻱ ﺇِﻟﹶﻰ ﺇِﻧﻜﹶﺎﺭِ ﺍﻟﻨﺒﻮﺓِ ﻭﻫﻮ ﻛﹸﻔﹾﺮ. ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻓﹶﻤﺎ ﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﻓِﻲ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺇِﻟﹶﻰ ﺑﻴﺖِ ﺍﻟﹾﻤﻘﹾﺪِﺱِ ﺃﹶﻭﻟﹰﺎ ؟ ﻓﹶﺎﻟﹾﺠﻮﺍﺏ - ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ:- ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺇِﻇﹾﻬﺎﺭﺍ ﻟِﺼِﺪﻕِ ﺩﻋﻮﻯ ﺍﻟﺮﺳﻮﻝِ rﺍﻟﹾﻤِﻌﺮﺍﺝ ﺣِﲔ ﺳﺄﹶﻟﹶﺘﻪ ﻗﹸﺮﻳﺶ ﻋﻦ ﻧﻌﺖِ ﺑﻴﺖِ ﺍﻟﹾﻤﻘﹾﺪِﺱِ ﻓﹶﻨﻌﺘﻪ ﻟﹶﻬﻢ ﻭﺃﹶﺧﺒﺮﻫﻢ ﻋﻦ ﻋِﲑِﻫِﻢ ﺍﻟﱠﺘِﻲ ﻣﺮ ﻋﻠﹶﻴﻬﺎ ﻓِﻲ ﻃﹶﺮِﻳﻘِﻪِ ،ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻋﺮﻭﺟﻪ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﻣِﻦ ﻣﻜﱠﺔﹶ ﻟﹶﻤﺎ ﺣﺼﻞﹶ ﺫﹶﻟِﻚ ،ﺇِﺫﹾ ﻟﹶﺎ ﻳﻤﻜِﻦ ﺍﻃﱢﻠﹶﺎﻋﻬﻢ ﻋﻠﹶﻰ ﻣﺎ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ﻟﹶﻮ ﺃﹶﺧﺒﺮﻫﻢ ﻋﻨﻪ، ﻭﻗﹶﺪِ ﺍﻃﱠﻠﹶﻌﻮﺍ ﻋﻠﹶﻰ ﺑﻴﺖِ ﺍﻟﹾﻤﻘﹾﺪِﺱِ ،ﻓﹶﺄﹶﺧﺒﺮﻫﻢ ﺑِﻨﻌﺘِﻪِ. ﻭﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﹾﻤِﻌﺮﺍﺝِ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﺛﹸﺒﻮﺕِ ﺻِﻔﹶﺔِ ﺍﻟﹾﻌﻠﹸﻮ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻣِﻦ ﻭﺟﻮﻩٍ ،ﻟِﻤﻦ ﺗﺪﺑﺮﻩ، ﻭﺑِﺎﻟﻠﱠﻪِ ﺍﻟﺘﻮﻓِﻴﻖ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢِ ﺍﻵﻳﺎﺕ . ٨-٥ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ١١ ٢١٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺫِﻛﹾﺮ ﺍﻟﹾﺤﻮﺽِ[
]ﺫِﻛﹾﺮ ﺍﻟﹾﺤﻮﺽِ ﻭﺻﻔﹾﺘِﻪِ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺍﻟﹾﺤﻮﺽ - ﺍﻟﱠﺬِﻱ ﺃﹶﻛﹾﺮﻣﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﻪِ ﻏِﻴﺎﺛﹰﺎ ﻟِﺄﹸﻣﺘِﻪِ -ﺣﻖ.( ﺵ :ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﹾﻮﺍﺭِﺩﺓﹸ ﻓِﻲ ﺫِﻛﹾﺮِ ﺍﻟﹾﺤﻮﺽِ ﺗﺒﹸﻠﻎﹸ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮِ ،ﺭﻭﺍﻫﺎ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﺑِﻀﻊ ﻭﺛﹶﻠﹶﺎﺛﹸﻮﻥﹶ ﺻﺤﺎﺑِﻴﺎ ،ﻭﻟﹶﻘﹶﺪِ ﺍﺳﺘﻘﹾﺼﻰ ﻃﹸﺮﻗﹶﻬﺎ ﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﻋِﻤﺎﺩ ﺍﻟﺪﻳﻦِ ﺑﻦ ﻛﹶﺜِﲑٍ ،ﺗﻐﻤﺪﻩ ﺍﻟﻠﱠﻪ ﺑِﺮﺣﻤﺘِﻪِ ،ﻓِﻲ ﺁﺧِﺮِ ﺗﺎﺭِﳜِﻪِ ﺍﻟﹾﻜﹶﺒِﲑِ ،ﺍﻟﹾﻤﺴﻤﻰ ﺏِ " ﺍﻟﹾﺒِﺪﺍﻳﺔِ ﻭﺍﻟﻨﻬﺎﻳﺔِ ". ﻓﹶﻤِﻨﻬﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ،ﻋﻦ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ tﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ
r
ﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ﻗﹶﺪﺭ ﺣﻮﺿِﻲ ﻛﹶﻤﺎ ﺑﻴﻦ ﺃﹶﻳﻠﹶﺔﹶ ﺇِﻟﹶﻰ ﺻﻨﻌﺎﺀَ ﻣِﻦ ﺍﻟﹾﻴﻤﻦِ ،ﻭﺇِﻥﱠ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﺄﹶﺑﺎﺭِﻳﻖِ ﻛﹶﻌﺪﺩِ
ﻧﺠﻮﻡِ ﺍﻟﺴﻤﺎﺀِ{ ) .(١ﻭﻋﻨﻪ ﺃﹶﻳﻀﺎ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﻗﹶﺎﻝﹶ} :ﻟﹶﻴﺮِﺩﻥﱠ ﻋﻠﹶﻲ ﻧﺎﺱ ﻣِﻦ ﺃﹶﺻﺤﺎﺑِﻲ ،ﺣﺘﻰ
ﺇِﺫﹶﺍ ﻋﺮﻓﹾﺘﻬﻢ ﺍﺧﺘﻠﹶﺠﻮﺍ ﺩﻭﻧِﻲ ،ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﺃﹸﺻﻴﺤﺎﺑِﻲ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻟﹶﺎ ﺗﺪﺭِﻱ ﻣﺎ ﺃﹶﺣﺪﺛﹸﻮﺍ ﺑﻌﺪﻙ.(٢) { ﺭﻭﺍﻩ ﻣﺴﻠِﻢ. ﻭﺭﻭﻯ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻋﻦ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ ،ﻗﹶﺎﻝﹶ} :ﺃﹶﻏﹾﻔﹶﻰ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﺇِﻏﹾﻔﹶﺎﺓﹰ ،ﻓﹶﺮﻓﹶﻊ
ﺭﺃﹾﺳﻪ ﻣﺒﺘﺴِﻤﺎ ،ﺇِﻣﺎ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ ،ﻭﺇِﻣﺎ ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻪ :ﻟِﻢ ﺿﺤِﻜﹾﺖ ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺇِﻧﻪ ﺃﹸﻧﺰِﻟﹶﺖ ﻋﻠِﻲ ﺁﻧِﻔﹰﺎ ﺳﻮﺭﺓﹲ ،ﻓﹶﻘﹶﺮﺃﹶ :ﺑِﺴﻢِ ﺍﻟﻠﱠﻪِ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺮﺣِﻴﻢِ } ) (٣) {ÇÊÈ t•rOöqs3ø9$# š•»oYø‹sÜôãr& !$¯RÎﺣﺘﻰ ﺧﺘﻤﻬﺎ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ :ﻫﻞﹾ ﺗﺪﺭﻭﻥﹶ ﻣﺎ ﺍﻟﹾﻜﹶﻮﺛﹶﺮ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﹶﻢ ،ﻗﹶﺎﻝﹶ :ﻫﻮ ﻧﻬﺮ ﺃﹶﻋﻄﹶﺎﻧِﻴﻪِ ﺭﺑﻲ
U
ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻋﻠﹶﻴﻪِ ﺧﻴﺮ ﻛﹶﺜِﲑ ،ﺗﺮِﺩ ﻋﻠﹶﻴﻪِ ﺃﹸﻣﺘِﻲ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﺁﻧِﻴﺘﻪ ﻋﺪﺩ
ﺍﻟﹾﻜﹶﻮﺍﻛِﺐِ ،ﻳﺨﺘﻠِﺞ ﺍﻟﹾﻌﺒﺪ ﻣِﻨﻬﻢ ،ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ﺇِﻧﻪ ﻣِﻦ ﺃﹸﻣﺘِﻲ ،ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟِﻲ :ﺇِﻧﻚ ﻟﹶﺎ ﺗﺪﺭِﻱ ﻣﺎ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦٢٠٩ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٠٣ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )، (٢٤٤٢ ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٣٠٤ﺃﲪﺪ ). (٢٣٠/٣ ) (2ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٠٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ). (٩٠٤ ) (3ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ ﺁﻳﺔ . ١ ٢١٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﺣﺪﺛﹸﻮﺍ ﺑﻌﺪﻙ . {ﻭﺭﻭﺍﻩ ﻣﺴﻠِﻢ ،ﻭﻟﹶﻔﹾﻈﹸﻪ} :ﻫﻮ ﻧﻬﺮ ﻭﻋﺪﻧِﻴﻪِ ﺭﺑﻲ ،ﻋﻠﹶﻴﻪِ ﺧﻴﺮ ﻛﹶﺜِﲑ ،ﻫﻮ ﺣﻮﺽ ﺗﺮِﺩ ﻋﻠﹶﻴﻪِ ﺃﹸﻣﺘِﻲ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ{ ) ، (١ﻭﺍﻟﹾﺒﺎﻗِﻲ ﻣِﺜﹾﻠﹸﻪ. ﻭﻣﻌﻨﻰ ﺫﹶﻟِﻚ ﺃﹶﻧﻪ ﻳﺸﺨﺐ ﻓِﻴﻪِ ﻣِﻴﺰﺍﺑﺎﻥِ ﻣِﻦ ﺫﹶﻟِﻚ ﺍﻟﹾﻜﹶﻮﺛﹶﺮِ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﻮﺽِ ،ﻭﺍﻟﹾﺤﻮﺽ ﻓِﻲ ﺍﻟﹾﻌﺮﺻﺎﺕِ ﻗﹶﺒﻞﹶ ﺍﻟﺼﺮﺍﻁِ ،ﻟِﺄﹶﻧﻪ ﻳﺨﺘﻠﹶﺞ ﻋﻨﻪ ،ﻭﻳﻤﻨﻊ ﻣِﻨﻪ ﺃﹶﻗﹾﻮﺍﻡ ﻗﹶﺪِ ﺍﺭﺗﺪﻭﺍ ﻋﻠﹶﻰ ﺃﹶﻋﻘﹶﺎﺑِﻬِﻢ ،ﻭﻣِﺜﹾﻞﹸ ﻫﺆﻟﹶﺎﺀِ ﻟﹶﺎ ﻳﺠﺎﻭِﺯﻭﻥﹶ ﺍﻟﺼﺮﺍﻁﹶ .ﻭﺭﻭﻯ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻭﻣﺴﻠِﻢ ﻋﻦ ﺟﻨﺪﺏِ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺒﺠﻠِﻲ ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ
r
t
ﻳﻘﹸﻮﻝﹸ} :ﺃﹶﻧﺎ ﻓﹶﺮﻃﹸﻜﹸﻢ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻮﺽِ{ ) .(٢ﻭﺍﻟﹾﻔﹶﺮﻁﹸ :ﺍﻟﱠﺬِﻱ
ﻳﺴﺒِﻖ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺎﺀِ. ﻭﺭﻭﻯ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻋﻦ ﺳﻬﻞِ ﺑﻦِ ﺳﻌﺪٍ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِﻱ
t
ﻗﹶﺎﻝﹶ} :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﺇِﻧﻲ
ﻓﹶﺮﻃﹸﻜﹸﻢ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻮﺽِ ،ﻣﻦ ﻣﺮ ﻋﻠﹶﻲ ﺷﺮِﺏ ،ﻭﻣﻦ ﺷﺮِﺏ ﻟﹶﻢ ﻳﻈﹾﻤﺄﹾ ﺃﹶﺑﺪﺍ ،ﻟﹶﻴﺮِﺩﻥﱠ ﻋﻠﹶﻲ ﺃﹶﻗﹾﻮﺍﻡ ﺃﹶﻋﺮِﻓﹸﻬﻢ ﻭﻳﻌﺮِﻓﹸﻮﻧﻨِﻲ ،ﺛﹸﻢ ﻳﺤﺎﻝﹸ ﺑﻴﻨِﻲ ﻭﺑﻴﻨﻬﻢ .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺣﺎﺯِﻡٍ :ﻓﹶﺴﻤِﻌﻨِﻲ ﺍﻟﻨﻌﻤﺎﻥﹸ ﺑﻦ ﺃﹶﺑِﻲ ﻋﻴﺎﺵٍ ] ﻭﺃﹶﻧﺎ ﺃﹸﺣﺪﺛﹸﻬﻢ ﻫﺬﹶﺍ [ ﻓﹶﻘﹶﺎﻝﹶ :ﻫﻜﹶﺬﹶﺍ ﺳﻤِﻌﺖ ﻣِﻦ ﺳﻬﻞٍ ؟ ﻓﹶﻘﹸﻠﹾﺖ :ﻧﻌﻢ .ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﺷﻬﺪ ﻋﻠﹶﻰ ﺃﹶﺑِﻲ ﺳﻌِﻴﺪٍ ﺍﻟﹾﺨﺪﺭِﻱ ﻟﹶﺴﻤِﻌﺘﻪ ﻭﻫﻮ ﻳﺰِﻳﺪ :ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﺇِﻧﻬﻢ ﻣِﻦ ﺃﹸﻣﺘِﻲ ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻧﻚ ﻟﹶﺎ ﺗﺪﺭِﻱ ﻣﺎ ﺃﹶﺣﺪﺛﹸﻮﺍ ﺑﻌﺪﻙ .ﻓﹶﻘﹶﺎﻝﹶ :ﺳﺤﻘﹰﺎ ﺳﺤﻘﹰﺎ ﻟِﻤﻦ ﻏﹶﻴﺮ ﺑﻌﺪِﻱ{ ) .(٣ﺳﺤﻘﹰﺎ :ﺃﹶﻱ ﺑﻌﺪﺍ.
]ﺻِﻔﹶﺔﹸ ﺍﻟﹾﺤﻮﺽِ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﹾﻮﺍﺭِﺩﺓِ ﻓِﻴﻪِ[
ﻭﺍﻟﱠﺬِﻱ ﻳﺘﻠﹶﺨﺺ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﹾﻮﺍﺭِﺩﺓِ ﻓِﻲ ﺻِﻔﹶﺔِ ﺍﻟﹾﺤﻮﺽِ :ﺃﹶﻧﻪ ﺣﻮﺽ ﻋﻈِﻴﻢ ،ﻭﻣﻮﺭِﺩ ﻛﹶﺮِﱘ ،ﻳﻤﺪ ﻣِﻦ ﺷﺮﺍﺏِ ﺍﻟﹾﺠﻨﺔِ ،ﻣِﻦ ﻧﻬﺮِ ﺍﻟﹾﻜﹶﻮﺛﹶﺮِ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﺃﹶﺷﺪ ﺑﻴﺎﺿﺎ ﻣِﻦ ﺍﻟﻠﱠﺒﻦِ ،ﻭﺃﹶﺑﺮﺩ ﻣِﻦ ﺍﻟﺜﱠﻠﹾﺞِ ،ﻭﺃﹶﺣﻠﹶﻰ ﻣِﻦ ﺍﻟﹾﻌﺴﻞِ ،ﻭﺃﹶﻃﹾﻴﺐ ﺭِﳛﺎ ﻣِﻦ ﺍﻟﹾﻤِﺴﻚِ ،ﻭﻫﻮ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟِﺎﺗﺴﺎﻉِ ،ﻋﺮﺿﻪ ﻭﻃﹸﻮﻟﹸﻪ ﺳﻮﺍﺀٌ ،ﻛﹸﻞﱡ ﺯﺍﻭِﻳﺔٍ ﻣِﻦ ﺯﻭﺍﻳﺎﻩ ﻣﺴِﲑﺓﹸ ﺷﻬﺮٍ .ﻭﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ :ﺃﹶﻧﻪ ﻛﹸﻠﱠﻤﺎ ﺷﺮِﺏ ﻣِﻨﻪ ﻭﻫﻮ
) (1ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ ) ، (٤٠٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ) ، (٩٠٤ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٤٧ﺃﲪﺪ ). (١٠٢/٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦٢٠٥ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٢٩٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻨﺎﺳﻚ ) ، (٣٠٥٧ﺃﲪﺪ ). (٣٩٣/٥ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦٢١٣ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٢٩١ﺃﲪﺪ ). (٣٣٩/٥ ٢٢٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓِﻲ ﺯِﻳﺎﺩﺓٍ ﻭﺍﺗﺴﺎﻉٍ ،ﻭﺃﹶﻧﻪ ﻳﻨﺒﺖ ﻓِﻲ ﺣﺎﻝٍ ﻣِﻦ ﺍﻟﹾﻤِﺴﻚِ ﻭﺍﻟﺮﺿﺮﺍﺽِ ﻣِﻦ ﺍﻟﻠﱡﺆﻟﹸﺆِ ﻗﹸﻀﺒﺎﻥﹶ ﺍﻟﺬﱠﻫﺐِ، ﻭﻳﺜﹾﻤِﺮ ﺃﹶﻟﹾﻮﺍﻥﹶ ﺍﻟﹾﺠﻮﺍﻫِﺮِ ،ﻓﹶﺴﺒﺤﺎﻥﹶ ﺍﻟﹾﺨﺎﻟِﻖِ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻌﺠِﺰﻩ ﺷﻲﺀٌ .ﻭﻗﹶﺪ ﻭﺭﺩ ﻓِﻲ ﺃﹶﺣﺎﺩِﻳﺚﹶ} :ﺇِﻥﱠ ﻟِﻜﹸﻞﱢ ﻧﺒِﻲ ﺣﻮﺿﺎ ،ﻭﺇِﻥﱠ ﺣﻮﺽ ﻧﺒِﻴﻨﺎ rﺃﹶﻋﻈﹶﻤﻬﺎ ﻭﺃﹶﺣﻠﹶﺎﻫﺎ ﻭﺃﹶﻛﹾﺜﹶﺮﻫﺎ ﻭﺍﺭِﺩﺍ{ .ﺟﻌﻠﹶﻨﺎ ﺍﻟﻠﱠﻪ ﻣِﻨﻬﻢ ﺑِﻔﹶﻀﻠِﻪِ ﻭﻛﹶﺮﻣِﻪِ. ﻗﹶﺎﻝﹶ ﺍﻟﹾﻌﻠﱠﺎﻣﺔﹸ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻘﹸﺮﻃﹸﺒِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ )) ﺍﻟﺘﺬﹾﻛِﺮﺓِ (( :ﻭﺍﺧﺘﻠِﻒ ﻓِﻲ ﺍﻟﹾﻤِﻴﺰﺍﻥِ ﻭﺍﻟﹾﺤﻮﺽِ :ﺃﹶﻳﻬﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻗﹶﺒﻞﹶ ﺍﻟﹾﺂﺧﺮِ ؟ ﻓﹶﻘِﻴﻞﹶ :ﺍﻟﹾﻤِﻴﺰﺍﻥﹸ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﺤﻮﺽ .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﻘﹶﺎﺑِﺴِﻲ :ﻭﺍﻟﺼﺤِﻴﺢ ﺃﹶﻥﱠ ﺍﻟﹾﺤﻮﺽ ﻗﹶﺒﻞﹸ .ﻗﹶﺎﻝﹶ ﺍﻟﹾﻘﹸﺮﻃﹸﺒِﻲ :ﻭﺍﻟﹾﻤﻌﻨﻰ ﻳﻘﹾﺘﻀِﻴﻪِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺎﺱ ﻳﺨﺮﺟﻮﻥﹶ ﻋِﻄﹶﺎﺷﺎ ﻣِﻦ ﻗﹸﺒﻮﺭِﻫِﻢ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﻓﹶﻴﻘﹶﺪﻡ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻤِﻴﺰﺍﻥِ ﻭﺍﻟﺼﺮﺍﻁِ .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺣﺎﻣِﺪٍ ﺍﻟﹾﻐﺰﺍﻟِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ،ﻓِﻲ ﻛِﺘﺎﺏِ )) ﻛﹶﺸﻒِ ﻋِﻠﹾﻢِ ﺍﻟﹾﺂﺧِﺮﺓِ (( :ﺣﻜﹶﻰ ﺑﻌﺾ ﺍﻟﺴﻠﹶﻒِ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺘﺼﻨِﻴﻒِ ،ﺃﹶﻥﱠ ﺍﻟﹾﺤﻮﺽ ﻳﻮﺭﺩ ﺑﻌﺪ ﺍﻟﺼﺮﺍﻁِ ،ﻭﻫﻮ ﻏﹶﻠﹶﻂﹲ ﻣِﻦ ﻗﹶﺎﺋِﻠِﻪِ .ﻗﹶﺎﻝﹶ ﺍﻟﹾﻘﹸﺮﻃﹸﺒِﻲ :ﻫﻮ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻘﹸﺮﻃﹸﺒِﻲ :ﻭﻟﹶﺎ ﻳﺨﻄﹸﺮ ﺑِﺒﺎﻟِﻚ ﺃﹶﻧﻪ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺭﺽِ ،ﺑﻞﹾ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﺍﻟﹾﻤﺒﺪﻟﹶﺔِ ،ﺃﹶﺭﺽٍ ﺑﻴﻀﺎﺀَ ﻛﹶﺎﻟﹾﻔِﻀﺔِ ،ﻟﹶﻢ ﻳﺴﻔﹶﻚ ﻓِﻴﻬﺎ ﺩﻡ ،ﻭﻟﹶﻢ ﻳﻈﹾﻠﹶﻢ ﻋﻠﹶﻰ ﻇﹶﻬﺮِﻫﺎ ﺃﹶﺣﺪ ﻗﹶﻂﱡ ،ﺗﻈﹾﻬﺮ ﻟِﻨﺰﻭﻝِ ﺍﻟﹾﺠﺒﺎﺭِ ﺟﻞﱠ ﺟﻠﹶﺎﻟﹸﻪ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ .ﺍﻧﺘﻬﻰ. ﻓﹶﻘﹶﺎﺗﻞﹶ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﻨﻜِﺮِﻳﻦ ﻟِﻮﺟﻮﺩِ ﺍﻟﹾﺤﻮﺽِ ،ﻭﺃﹶﺧﻠِﻖ ﺑِﻬِﻢ ﺃﹶﻥﹾ ﻳﺤﺎﻝﹶ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﻭﺭﻭﺩِﻩِ ﻳﻮﻡ ﺍﻟﹾﻌﻄﹶﺶِ ﺍﻟﹾﺄﹶﻛﹾﺒﺮِ.
٢٢١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺍﻟﺸﻔﹶﺎﻋﺔﹸ[
]ﺃﹶﻧﻮﺍﻉ ﺍﻟﺸﻔﹶﺎﻋﺔِ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﱠﺘِﻲ ﺍﺩﺧﺮﻫﺎ ﻟﹶﻬﻢ ﺣﻖ ،ﻛﹶﻤﺎ ﺭﻭِﻱ ﻓِﻲ ﺍﻟﹾﺄﹶﺧﺒﺎﺭِ (. ﺵ :ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺃﹶﻧﻮﺍﻉ :ﻣِﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ ﺑﻴﻦ ﺍﻟﹾﺄﹸﻣﺔِ ،ﻭﻣِﻨﻬﺎ ﻣﺎ ﺧﺎﻟﹶﻒ ﻓِﻴﻪِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻭﻧﺤﻮﻫﻢ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺒِﺪﻉِ. ﺍﻟﻨﻮﻉ ﺍﻟﹾﺄﹶﻭﻝﹸ :ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ،ﻭﻫِﻲ ﺍﻟﹾﻌﻈﹾﻤﻰ ،ﺍﻟﹾﺨﺎﺻﺔﹸ ﺑِﻨﺒِﻴﻨﺎ
r
ﻣِﻦ ﺑﻴﻦِ ﺳﺎﺋِﺮِ ﺇِﺧﻮﺍﻧِﻪِ
ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻭﺍﻟﹾﻤﺮﺳﻠِﲔ ،ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻬِﻢ ﺃﹶﺟﻤﻌِﲔ .ﻓِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ (( ﻭﻏﹶﻴﺮِﻫِﻤﺎ ﻋﻦ ﺟﻤﺎﻋﺔٍ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ،ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﹶﺟﻤﻌِﲔ ،ﺃﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﺸﻔﹶﺎﻋﺔِ. ﻣِﻨﻬﺎ :ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ
t
ﻗﹶﺎﻝﹶ} :ﺃﹸﺗِﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﺑِﻠﹶﺤﻢٍ ،ﻓﹶﺪﻓِﻊ ﺇِﻟﹶﻴﻪِ ﻣِﻨﻬﺎ ﺍﻟﺬﱢﺭﺍﻉ،
ﻭﻛﹶﺎﻧﺖ ﺗﻌﺠِﺒﻪ ،ﻓﹶﻨﻬﺲ ﻣِﻨﻬﺎ ﻧﻬﺴﺔﹰ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺃﹶﻧﺎ ﺳﻴﺪ ﺍﻟﻨﺎﺱِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﻫﻞﹾ ﺗﺪﺭﻭﻥﹶ ﻟِﻢ ﺫﹶﻟِﻚ ؟ ﻳﺠﻤﻊ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺄﹶﻭﻟِﲔ ﻭﺍﻟﹾﺂﺧِﺮِﻳﻦ ﻓِﻲ ﺻﻌِﻴﺪٍ ] ﻭﺍﺣِﺪٍ ﻳﺴﻤﻌﻬﻢ ﺍﻟﺪﺍﻋِﻲ ﻭﻳﻨﻔﹸﺬﹸﻫﻢ ﺍﻟﹾﺒﺼﺮ ﻭﺗﺪﻧﻮ ﺍﻟﺸﻤﺲ ﻓﹶﻴﺒﹸﻠﻎﹸ ﺍﻟﻨﺎﺱ ﻣِﻦ ﺍﻟﹾﻐﻢ ﻭﺍﻟﹾﻜﹶﺮﺏِ ﻣﺎ ﻟﹶﺎ ﻳﻄِﻴﻘﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﺤﺘﻤِﻠﹸﻮﻥﹶ [ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ﻟِﺒﻌﺾٍ :ﺃﹶﻟﹶﺎ ﺗﺮﻭﻥﹶ ﻣﺎ ﺃﹶﻧﺘﻢ ﻓِﻴﻪِ ؟ ﺃﹶﻟﹶﺎ ﺗﺮﻭﻥﹶ ﻣﺎ ﻗﹶﺪ ﺑﻠﹶﻐﻜﹸﻢ ؟ ﺃﹶﻟﹶﺎ ﺗﻨﻈﹸﺮﻭﻥﹶ ﻣﻦ ﻳﺸﻔﹶﻊ ﻟﹶﻜﹸﻢ ﺇِﻟﹶﻰ ﺭﺑﻜﹸﻢ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ﻟِﺒﻌﺾٍ :ﺃﹶﺑﻮﻛﹸﻢ ﺁﺩﻡ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﺁﺩﻡ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﺎ ﺁﺩﻡ ،ﺃﹶﻧﺖ ﺃﹶﺑﻮ ﺍﻟﹾﺒﺸﺮِ ،ﺧﻠﹶﻘﹶﻚ ﺍﻟﻠﱠﻪ ﺑِﻴﺪِﻩِ ،ﻭﻧﻔﹶﺦ ﻓِﻴﻚ ﻣِﻦ ﺭﻭﺣِﻪِ ،ﻭﺃﹶﻣﺮ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹶ ﻓﹶﺴﺠﺪﻭﺍ ﻟﹶﻚ ،ﻓﹶﺎﺷﻔﹶﻊ ﻟﹶﻨﺎ ﺇِﻟﹶﻰ ﺭﺑﻚ ،ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﻣﺎ ﻧﺤﻦ ﻓِﻴﻪِ ؟ ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﻣﺎ ﻗﹶﺪ ﺑﻠﹶﻐﻨﺎ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺁﺩﻡ :ﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺪ ﻏﹶﻀِﺐ ﺍﻟﹾﻴﻮﻡ ﻏﹶﻀﺒﺎ ﻟﹶﻢ ﻳﻐﻀﺐ ﻗﹶﺒﻠﹶﻪ ﻣِﺜﹾﻠﹶﻪ ،ﻭﻟﹶﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣِﺜﹾﻠﹶﻪ ،ﻭﺇِﻧﻪ ﻧﻬﺎﻧِﻲ ﻋﻦِ ﺍﻟﺸﺠﺮﺓِ ﻓﹶﻌﺼﻴﺖ، ﻧﻔﹾﺴِﻲ ﻧﻔﹾﺴِﻲ ﻧﻔﹾﺴِﻲ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻱ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻧﻮﺡٍ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﻧﻮﺣﺎ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﺎ ﻧﻮﺡ، ﺃﹶﻧﺖ ﺃﹶﻭﻝﹸ ﺍﻟﺮﺳﻞِ ﺇِﻟﹶﻰ ﺃﹶﻫﻞِ ﺍﻟﹾﺄﹶﺭﺽِ ،ﻭﺳﻤﺎﻙ ﺍﻟﻠﱠﻪ ﻋﺒﺪﺍ ﺷﻜﹸﻮﺭﺍ ،ﻓﹶﺎﺷﻔﹶﻊ ﻟﹶﻨﺎ ﺇِﻟﹶﻰ ﺭﺑﻚ ،ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺇِﻟﹶﻰ ﻣﺎ ﻧﺤﻦ ﻓِﻴﻪِ؟ ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﻣﺎ ﻗﹶﺪ ﺑﻠﹶﻐﻨﺎ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ ﻧﻮﺡ :ﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺪ ﻏﹶﻀِﺐ ﺍﻟﹾﻴﻮﻡ ﻏﹶﻀﺒﺎ ﻟﹶﻢ ﻳﻐﻀﺐ ﻗﹶﺒﻠﹶﻪ ﻣِﺜﹾﻠﹶﻪ ،ﻭﻟﹶﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣِﺜﹾﻠﹶﻪ ،ﻭﺇِﻧﻪ ﻛﹶﺎﻧﺖ ﻟِﻲ ﺩﻋﻮﺓﹲ ﺩﻋﻮﺕ ﺑِﻬﺎ ﻋﻠﹶﻰ ﻗﹶﻮﻣِﻲ، ﻧﻔﹾﺴِﻲ ﻧﻔﹾﺴِﻲ ﻧﻔﹾﺴِﻲ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻱ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﺃﹶﻧﺖ ﻧﺒِﻲ ﺍﻟﻠﱠﻪِ ﻭﺧﻠِﻴﻠﹸﻪ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺄﹶﺭﺽِ ،ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺇِﻟﹶﻰ ﻣﺎ ﻧﺤﻦ ﻓِﻴﻪِ ؟ ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﻣﺎ ﻗﹶﺪ ٢٢٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻠﹶﻐﻨﺎ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺪ ﻏﹶﻀِﺐ ﺍﻟﹾﻴﻮﻡ ﻏﹶﻀﺒﺎ ﻟﹶﻢ ﻳﻐﻀﺐ ﻗﹶﺒﻠﹶﻪ ﻣِﺜﹾﻠﹶﻪ ،ﻭﻟﹶﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣِﺜﹾﻠﹶﻪ، ﻭﺫﹶﻛﹶﺮ ﻛﹶﺬﹶﺑﺎﺗِﻪِ ،ﻧﻔﹾﺴِﻲ ﻧﻔﹾﺴِﻲ ﻧﻔﹾﺴِﻲ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻣﻮﺳﻰ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﻣﻮﺳﻰ :ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﺎ ﻣﻮﺳﻰ ،ﺃﹶﻧﺖ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ،ﺍﺻﻄﹶﻔﹶﺎﻙ ﺍﻟﻠﱠﻪ ﺑِﺮِﺳﺎﻟﹶﺎﺗِﻪِ ﻭﺑِﺘﻜﹾﻠِﻴﻤِﻪِ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ،ﺍﺷﻔﹶﻊ ﻟﹶﻨﺎ ﺇِﻟﹶﻰ ﺭﺑﻚ، ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﻣﺎ ﻧﺤﻦ ﻓِﻴﻪِ ؟ ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﻣﺎ ﻗﹶﺪ ﺑﻠﹶﻐﻨﺎ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ ﻟﹶﻬﻢ ﻣﻮﺳﻰ :ﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺪ ﻏﹶﻀِﺐ ﺍﻟﹾﻴﻮﻡ ﻏﹶﻀﺒﺎ ﻟﹶﻢ ﻳﻐﻀﺐ ﻗﹶﺒﻠﹶﻪ ﻣِﺜﹾﻠﹶﻪ ،ﻭﻟﹶﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣِﺜﹾﻠﹶﻪ ،ﻭﺇِﻧﻲ ﻗﹶﺘﻠﹾﺖ ﻧﻔﹾﺴﺎ ﻟﹶﻢ ﺃﹸﻭﻣﺮ ﺑِﻘﹶﺘﻠِﻬﺎ، ﻧﻔﹾﺴِﻲ ﻧﻔﹾﺴِﻲ ﻧﻔﹾﺴِﻲ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻱ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻋِﻴﺴﻰ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﻋِﻴﺴﻰ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﺎ ﻋِﻴﺴﻰ ﺃﹶﻧﺖ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠِﻤﺘﻪ ﺃﹶﻟﹾﻘﹶﺎﻫﺎ ﺇِﻟﹶﻰ ﻣﺮﻳﻢ ﻭﺭﻭﺡ ﻣِﻨﻪ ،ﻗﹶﺎﻝﹶ :ﻫﻜﹶﺬﹶﺍ ﻫﻮ ،ﻭﻛﹶﻠﱠﻤﺖ ﺍﻟﻨﺎﺱ ﻓِﻲ ﺍﻟﹾﻤﻬﺪِ ،ﻓﹶﺎﺷﻔﹶﻊ ﻟﹶﻨﺎ ﺇِﻟﹶﻰ ﺭﺑﻚ ،ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺇِﻟﹶﻰ ﻣﺎ ﻧﺤﻦ ﻓِﻴﻪِ ؟ ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﻣﺎ ﻗﹶﺪ ﺑﻠﹶﻐﻨﺎ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ ﻟﹶﻬﻢ ﻋِﻴﺴﻰ :ﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺪ ﻏﹶﻀِﺐ ﺍﻟﹾﻴﻮﻡ ﻏﹶﻀﺒﺎ ﻟﹶﻢ ﻳﻐﻀﺐ ﻗﹶﺒﻠﹶﻪ ﻣِﺜﹾﻠﹶﻪ ،ﻭﻟﹶﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣِﺜﹾﻠﹶﻪ ،ﻭﻟﹶﻢ ﻳﺬﹾﻛﹸﺮ ﻟﹶﻪ ﺫﹶﻧﺒﺎ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻱ ،ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻣﺤﻤﺪٍ
r
ﻓﹶﻴﺄﹾﺗﻮﻧِﻲ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﺎ
ﻣﺤﻤﺪ ،ﺃﹶﻧﺖ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ،ﻭﺧﺎﺗﻢ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻏﹶﻔﹶﺮ ﺍﻟﻠﱠﻪ ﻟﹶﻚ ﺫﹶﻧﺒﻚ ،ﻣﺎ ﺗﻘﹶﺪﻡ ﻣِﻨﻪ ﻭﻣﺎ ﺗﺄﹶﺧﺮ، ﻓﹶﺎﺷﻔﹶﻊ ﻟﹶﻨﺎ ﺇِﻟﹶﻰ ﺭﺑﻚ ،ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﺇِﻟﹶﻰ ﻣﺎ ﻧﺤﻦ ﻓِﻴﻪِ ؟ ﺃﹶﻟﹶﺎ ﺗﺮﻯ ﻣﺎ ﻗﹶﺪ ﺑﻠﹶﻐﻨﺎ ؟ ﻓﹶﺄﹶﻗﹸﻮﻡ ،ﻓﹶﺂﺗِﻲ ﺗﺤﺖ ﺍﻟﹾﻌﺮﺵِ ،ﻓﹶﺄﹶﻗﹶﻊ ﺳﺎﺟِﺪﺍ ﻟِﺮﺑﻲ Uﺛﹸﻢ ﻳﻔﹾﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻲ ﻭﻳﻠﹾﻬِﻤﻨِﻲ ﻣِﻦ ﻣﺤﺎﻣِﺪِﻩِ ﻭﺣﺴﻦِ ﺍﻟﺜﱠﻨﺎﺀِ ﻋﻠﹶﻴﻪِ ﺷﻴﺌﹰﺎ ﻟﹶﻢ ﻳﻔﹾﺘﺤﻪ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ ﻗﹶﺒﻠِﻲ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻳﺎ ﻣﺤﻤﺪ ،ﺍﺭﻓﹶﻊ ﺭﺃﹾﺳﻚ ،ﺳﻞﹾ ﺗﻌﻄﹶﻪ ،ﺍﺷﻔﹶﻊ ﺗﺸﻔﱠﻊ، ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ﺃﹸﻣﺘِﻲ ﺃﹸﻣﺘِﻲ ،ﻳﺎ ﺭﺏ ﺃﹸﻣﺘِﻲ ﺃﹸﻣﺘِﻲ ،ﻳﺎ ﺭﺏ ﺃﹸﻣﺘِﻲ ﺃﹸﻣﺘِﻲ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﺩﺧِﻞﹾ ﻣِﻦ ﺃﹸﻣﺘِﻚ ﻣﻦ ﻟﹶﺎ ﺣِﺴﺎﺏ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺍﻟﹾﺒﺎﺏِ ﺍﻟﹾﺄﹶﻳﻤﻦِ ﻣِﻦ ﺃﹶﺑﻮﺍﺏِ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻫﻢ ﺷﺮﻛﹶﺎﺀُ ﺍﻟﻨﺎﺱِ ﻓِﻴﻤﺎ ﺳِﻮﺍﻩ ﻣِﻦ ﺍﻟﹾﺄﹶﺑﻮﺍﺏِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﻭﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ ﺑِﻴﺪِﻩِ ،ﻟِﻤﺎ ﺑﻴﻦ ﻣِﺼﺮﺍﻋﻴﻦِ ﻣِﻦ ﻣﺼﺎﺭِﻳﻊِ ﺍﻟﹾﺠﻨﺔِ ﻛﹶﻤﺎ ﺑﻴﻦ ﻣﻜﱠﺔﹶ ﻭﻫﺠﺮ ،ﺃﹶﻭ ﻛﹶﻤﺎ ﺑﻴﻦ ﻣﻜﱠﺔﹶ ﻭﺑﺼﺮﻯ{ ).(١ ﺃﹶﺧﺮﺟﺎﻩ ﻓِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ (( ﺑِﻤﻌﻨﺎﻩ ،ﻭﺍﻟﻠﱠﻔﹾﻆﹸ ﻟِﻠﹾﺈِﻣﺎﻡِ ﺃﹶﺣﻤﺪ.
)(٢
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣١٦٢ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩٤ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٤٣٤ﺃﲪﺪ ). (٤٣٦/٢ ) (2ﺍﳌﺴﻨﺪ ) . (٩٦٢١ ٢٢٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﹾﻌﺠﺐ ﻛﹸﻞﱡ ﺍﻟﹾﻌﺠﺐِ ،ﻣِﻦ ﺇِﻳﺮﺍﺩِ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﻟِﻬﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﻣِﻦ ﺃﹶﻛﹾﺜﹶﺮِ ﻃﹸﺮﻗِﻪِ ،ﻟﹶﺎ ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﺃﹶﻣﺮ ﺍﻟﺸﻔﹶﺎﻋﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ،ﻓِﻲ ﻣﺄﹾﺗﻰ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ،ﻛﹶﻤﺎ ﻭﺭﺩ ﻫﺬﹶﺍ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﺼﻮﺭِ ،ﻓﹶﺈِﻧﻪ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻘﹶﺎﻡِ ،ﻭﻣﻘﹾﺘﻀﻰ ﺳِﻴﺎﻕِ ﺃﹶﻭﻝِ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺎﺱ ﺇِﻧﻤﺎ ﻳﺴﺘﺸﻔِﻌﻮﻥﹶ ﺇِﻟﹶﻰ ﺁﺩﻡ ﻓﹶﻤﻦ ﺑﻌﺪﻩ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻓِﻲ ﺃﹶﻥﹾ ﻳﻔﹾﺼِﻞﹶ ﺑﻴﻦ ﺍﻟﻨﺎﺱِ ﻭﻳﺴﺘﺮِﳛﻮﺍ ﻣِﻦ ﻣﻘﹶﺎﻣِﻬِﻢ، ﻛﹶﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺳِﻴﺎﻗﹶﺎﺗﻪ ﻣِﻦ ﺳﺎﺋِﺮِ ﻃﹸﺮﻗِﻪِ ،ﻓﹶﺈِﺫﹶﺍ ﻭﺻﻠﹸﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﺰﺍﺀِ ﺇِﻧﻤﺎ ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﻓِﻲ ﻋﺼﺎﺓِ ﺍﻟﹾﺄﹸﻣﺔِ ﻭﺇِﺧﺮﺍﺟﻬﻢ ﻣِﻦ ﺍﻟﻨﺎﺭِ .ﻭﻛﹶﺎﻥﹶ ﻣﻘﹾﺼﻮﺩ ﺍﻟﺴﻠﹶﻒِ -ﻓِﻲ ﺍﻟِﺎﻗﹾﺘِﺼﺎﺭِ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤِﻘﹾﺪﺍﺭِ ﻣِﻦ ﺍﻟﹾﺤﺪِﻳﺚِ -ﻫﻮ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ﻭﻣﻦ ﺗﺎﺑﻌﻬﻢ ﻣِﻦ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﺍﻟﱠﺬِﻳﻦ ﺃﹶﻧﻜﹶﺮﻭﺍ ﺧﺮﻭﺝ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ ،ﻓﹶﻴﺬﹾﻛﹸﺮﻭﻥﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﺪﺭ ﻣِﻦ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﱠﺬِﻱ ﻓِﻴﻪِ ﺍﻟﻨﺺ ﺍﻟﺼﺮِﻳﺢ ﻓِﻲ ﺍﻟﺮﺩ ﻋﻠﹶﻴﻬِﻢ ،ﻓِﻴﻤﺎ ﺫﹶﻫﺒﻮﺍ ﺇِﻟﹶﻴﻪِ ﻣِﻦ ﺍﻟﹾﺒِﺪﻋﺔِ ﺍﻟﹾﻤﺨﺎﻟِﻔﹶﺔِ ﻟِﻠﹾﺄﹶﺣﺎﺩِﻳﺚِ. ﻭﻗﹶﺪ ﺟﺎﺀَ ﺍﻟﺘﺼﺮِﻳﺢ ﺑِﺬﹶﻟِﻚ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﺼﻮﺭِ ،ﻭﻟﹶﻮﻟﹶﺎ ﺧﻮﻑ ﺍﻟﹾﺈِﻃﹶﺎﻟﹶﺔِ ﻟﹶﺴﻘﹾﺘﻪ ﺑِﻄﹸﻮﻟِﻪِ ،ﻟﹶﻜِﻦ ﻣِﻦ ﻣﻀﻤﻮﻧِﻪِ} :ﺃﹶﻧﻬﻢ ﻳﺄﹾﺗﻮﻥﹶ ﺁﺩﻡ ﺛﹸﻢ ﻧﻮﺣﺎ ،ﺛﹸﻢ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﺛﹸﻢ ﻣﻮﺳﻰ ،ﺛﹸﻢ ﻋِﻴﺴﻰ ،ﺛﹸﻢ ﻳﺄﹾﺗﻮﻥﹶ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﻣﺤﻤﺪﺍ
r
ﻓﹶﻴﺬﹾﻫﺐ ﻓﹶﻴﺴﺠﺪ ﺗﺤﺖ ﺍﻟﹾﻌﺮﺵِ ﻓِﻲ ﻣﻜﹶﺎﻥٍ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﺍﻟﹾﻔﹶﺤﺺ ،ﻓﹶﻴﻘﹸﻮﻝﹸ
ﺍﻟﻠﱠﻪ :ﻣﺎ ﺷﺄﹾﻧﻚ ؟ ﻭﻫﻮ ﺃﹶﻋﻠﹶﻢ ،ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ،ﻭﻋﺪﺗﻨِﻲ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ،
ﻓﹶﺸﻔﱢﻌﻨِﻲ ،ﻓِﻲ ﺧﻠﹾﻘِﻚ ،ﻓﹶﺎﻗﹾﺾِ ﺑﻴﻨﻬﻢ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ :ﺷﻔﱠﻌﺘﻚ ،ﺃﹶﻧﺎ ﺁﺗِﻴﻜﹸﻢ ﻓﹶﺄﹶﻗﹾﻀِﻲ ﺑﻴﻨﻬﻢ ،ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﺭﺟِﻊ ﻓﹶﺄﹶﻗِﻒ ﻣﻊ ﺍﻟﻨﺎﺱِ ،ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺍﻧﺸِﻘﹶﺎﻕ ﺍﻟﺴﻤﺎﻭﺍﺕِ ،ﻭﺗﻨﺰﻝﹶ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻓِﻲ ﺍﻟﹾﻐﻤﺎﻡِ ،ﺛﹸﻢ ﻳﺠِﻲﺀُ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ،ﻭﺍﻟﹾﻜﹶﺮﻭﺑِﻴﻮﻥﹶ ﻭﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ ﺍﻟﹾﻤﻘﹶﺮﺑﻮﻥﹶ ﻳﺴﺒﺤﻮﻥﹶ ﺑِﺄﹶﻧﻮﺍﻉِ ﺍﻟﺘﺴﺒِﻴﺢِ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻴﻀﻊ ﺍﻟﻠﱠﻪ ﻛﹸﺮﺳِﻴﻪ ﺣﻴﺚﹸ ﺷﺎﺀَ ﻣِﻦ ﺃﹶﺭﺿِﻪِ ،ﺛﹸﻢ ﻳﻘﹸﻮﻝﹸ :ﺇِﻧﻲ ﺃﹸﻧﺼِﺖ ﻟﹶﻜﹸﻢ ﻣﻨﺬﹸ ﺧﻠﹶﻘﹾﺘﻜﹸﻢ ﺇِﻟﹶﻰ ﻳﻮﻣِﻜﹸﻢ ﻫﺬﹶﺍ ﺃﹶﺳﻤﻊ ﺃﹶﻗﹾﻮﺍﻟﹶﻜﹸﻢ ،ﻭﺃﹶﺭﻯ ﺃﹶﻋﻤﺎﻟﹶﻜﹸﻢ ،ﻓﹶﺄﹶﻧﺼِﺘﻮﺍ ﺇِﻟﹶﻲ، ﻓﹶﺈِﻧﻤﺎ ﻫِﻲ ﺃﹶﻋﻤﺎﻟﹸﻜﹸﻢ ﻭﺻﺤﻔﹸﻜﹸﻢ ﺗﻘﹾﺮﺃﹸ ﻋﻠﹶﻴﻜﹸﻢ ،ﻓﹶﻤﻦ ﻭﺟﺪ ﺧﻴﺮﺍ ﻓﹶﻠﹾﻴﺤﻤﺪِ ﺍﻟﻠﱠﻪ ،ﻭﻣﻦ ﻭﺟﺪ ﻏﹶﻴﺮ ﺫﹶﻟِﻚ ﻓﹶﻠﹶﺎ ﻳﻠﹸﻮﻣﻦ ﺇِﻟﱠﺎ ﻧﻔﹾﺴﻪ ،ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻓﹾﻀﻰ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺠﻨﺔِ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﻨﺔِ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻣﻦ ﻳﺸﻔﹶﻊ ﻟﹶﻨﺎ ﺇِﻟﹶﻰ ﺭﺑﻨﺎ ﻓﹶﻨﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ؟ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻣﻦ ﺃﹶﺣﻖ ﺑِﺬﹶﻟِﻚ ﻣِﻦ ﺃﹶﺑِﻴﻜﹸﻢ ،ﺇِﻧﻪ ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﺑِﻴﺪِﻩِ ،ﻭﻧﻔﹶﺦ ﻓِﻴﻪِ ﺭﻭﺣﻪ ،ﻭﻛﹶﻠﱠﻤﻪ ﻗﹶﺒﻠﹰﺎ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﺁﺩﻡ ،ﻓﹶﻴﻄﹾﻠﹸﺒﻮﻥﹶ ﺫﹶﻟِﻚ ﺇِﻟﹶﻴﻪِ ،ﻭﺫﹶﻛﹶﺮ ﻧﻮﺣﺎ ،ﺛﹸﻢ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﺛﹸﻢ ﻣﻮﺳﻰ ،ﺛﹸﻢ ﻋِﻴﺴﻰ ،ﺛﹸﻢ ﻣﺤﻤﺪﺍ ...rﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ٢٢٤
r
ﻓﹶﺂﺗِﻲ ﺍﻟﹾﺠﻨﺔﹶ ،ﻓﹶﺂﺧﺬﹸ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑِﺤﻠﹾﻘﹶﺔِ ﺍﻟﹾﺒﺎﺏِ ،ﺛﹸﻢ ﺃﹶﺳﺘﻔﹾﺘِﺢ ،ﻓﹶﻴﻔﹾﺘﺢ ﻟِﻲ ،ﻓﹶﺄﹸﺣﻴﻲ ﻭﻳﺮﺣﺐ ﺑِﻲ ،ﻓﹶﺈِﺫﹶﺍ ﺩﺧﻠﹾﺖ ﺍﻟﹾﺠﻨﺔﹶ ﻓﹶﻨﻈﹶﺮﺕ ﺇِﻟﹶﻰ ﺭﺑﻲ
U
ﺧﺮﺭﺕ ﻟﹶﻪ ﺳﺎﺟِﺪﺍ ،ﻓﹶﻴﺄﹾﺫﹶﻥﹸ ﻟِﻲ ﻣِﻦ ﺣﻤﺪِﻩِ ﻭﺗﻤﺠِﻴﺪِﻩِ ﺑِﺸﻲﺀٍ ﻣﺎ ﺃﹶﺫِﻥﹶ ﺑِﻪِ ﻟِﺄﹶﺣﺪٍ ﻣِﻦ
ﺧﻠﹾﻘِﻪِ ،ﺛﹸﻢ ﻳﻘﹸﻮﻝﹸ ﺍﻟﻠﱠﻪ ﻟِﻲ :ﺍﺭﻓﹶﻊ ﻳﺎ ﻣﺤﻤﺪ ،ﻭﺍﺷﻔﹶﻊ ﺗﺸ ﱠﻔﻊ ،ﻭﺳﻞﹾ ﺗﻌﻄﹶﻪ ،ﻓﹶﺈِﺫﹶﺍ ﺭﻓﹶﻌﺖ ﺭﺃﹾﺳِﻲ، ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ - ﻭﻫﻮ ﺃﹶﻋﻠﹶﻢ :- ﻣﺎ ﺷﺄﹾﻧﻚ ؟ ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ،ﻭﻋﺪﺗﻨِﻲ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ،ﻓﹶﺸﻔﱢﻌﻨِﻲ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﻳﺪﺧﻠﹸﻮﻥﹶ ﺍﻟﹾﺠﻨﺔﹶ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﻠﱠﻪ U ﻗﹶﺪ ﺷﻔﱠﻌﺘﻚ ،ﻭﺃﹶﺫِﻧﺖ ﻟﹶﻬﻢ ﻓِﻲ ﺩﺧﻮﻝِ ﺍﻟﹾﺠﻨﺔِ..(١) {. ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﺭﻭﺍﻩ ﺍﻟﹾﺄﹶﺋِﻤﺔﹸ :ﺍﺑﻦ ﺟﺮِﻳﺮٍ ﻓِﻲ ﺗﻔﹾﺴِﲑِﻩِ ،ﻭﺍﻟﻄﱠﺒﺮﺍﻧِﻲ ،ﻭﺃﹶﺑﻮ ﻳﻌﻠﹶﻰ ﺍﻟﹾﻤﻮﺻِﻠِﻲ ،ﻭﺍﻟﹾﺒﻴﻬﻘِﻲ ﻭﻏﹶﻴﺮﻫﻢ. ﺍﻟﻨﻮﻉ ﺍﻟﺜﱠﺎﻧِﻲ ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ ﻣِﻦ ﺍﻟﺸﻔﹶﺎﻋﺔِ :ﺷﻔﹶﺎﻋﺘﻪ
r
ﻓِﻲ ﺃﹶﻗﹾﻮﺍﻡٍ ﻗﹶﺪ ﺗﺴﺎﻭﺕ ﺣﺴﻨﺎﺗﻬﻢ
ﻭﺳﻴﺌﹶﺎﺗﻬﻢ ،ﻓﹶﻴﺸﻔﹶﻊ ﻓِﻴﻬِﻢ ﻟِﻴﺪﺧﻠﹸﻮﺍ ﺍﻟﹾﺠﻨﺔﹶ ،ﻭﻓِﻲ ﺃﹶﻗﹾﻮﺍﻡٍ ﺁﺧﺮِﻳﻦ ﻗﹶﺪ ﺃﹸﻣِﺮ ﺑِﻬِﻢ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺭِ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺪﺧﻠﹸﻮﻧﻬﺎ. ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑِﻊ :ﺷﻔﹶﺎﻋﺘﻪ r ﻓِﻲ ﺭ ﹾﻓﻊِ ﺩﺭﺟﺎﺕِ ﻣﻦ ﻳﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ﻓِﻴﻬﺎ ﻓﹶﻮﻕ ﻣﺎ ﻛﹶﺎﻥﹶ ﻳﻘﹾﺘﻀِﻴﻪِ ﺛﹶﻮﺍﺏ ﺃﹶﻋﻤﺎﻟِﻬِﻢ .ﻭﻗﹶﺪ ﻭﺍﻓﹶﻘﹶﺖِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻫﺬِﻩِ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﺧﺎﺻﺔﹰ ،ﻭﺧﺎﻟﹶﻔﹸﻮﺍ ﻓِﻴﻤﺎ ﻋﺪﺍﻫﺎ ﻣِﻦ ﺍﻟﹾﻤﻘﹶﺎﻣﺎﺕِ ،ﻣﻊ ﺗﻮﺍﺗﺮِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﻓِﻴﻬﺎ. ﺍﻟﻨﻮﻉ ﺍﻟﹾﺨﺎﻣِﺲ :ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻓِﻲ ﺃﹶﻗﹾﻮﺍﻡٍ ﺃﹶﻥﹾ ﻳﺪﺧﻠﹸﻮﺍ ﺍﻟﹾﺠﻨﺔﹶ ﺑِﻐﻴﺮِ ﺣِﺴﺎﺏٍ ،ﻭﻳﺤﺴﻦ ﺃﹶﻥﹾ ﻳﺴﺘﺸﻬﺪ ﻟِﻬﺬﹶﺍ ﺍﻟﻨﻮﻉِ ﺑِﺤﺪِﻳﺚِ ﻋﻜﹶﺎﺷﺔﹶ ﺑﻦِ ﻣِﺤﺼﻦٍ ،ﺣِﲔ ﺩﻋﺎ ﻟﹶﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻪ ﻣِﻦ ﺍﻟﺴﺒﻌِﲔ ﺃﹶﻟﹾﻔﹰﺎ ﺍﻟﱠﺬِﻳﻦ ﻳﺪﺧﻠﹸﻮﻥﹶ ﺍﻟﹾﺠﻨﺔﹶ ﺑِﻐﻴﺮِ ﺣِﺴﺎﺏٍ ،ﻭﺍﻟﹾﺤﺪِﻳﺚﹸ ﻣﺨﺮﺝ ﻓِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ ((. ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺩِﺱ :ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻓِﻲ ﺗﺨﻔِﻴﻒِ ﺍﻟﹾﻌﺬﹶﺍﺏِ ﻋﻤﻦ ﻳﺴﺘﺤِﻘﱡﻪ ،ﻛﹶﺸﻔﹶﺎﻋﺘِﻪِ ﻓِﻲ ﻋﻤﻪِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ﺃﹶﻥﹾ ﻳﺨﻔﱠﻒ ﻋﻨﻪ ﻋﺬﹶﺍﺑﻪ .ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻘﹸﺮﻃﹸﺒِﻲ ﻓِﻲ ﺍﻟﺘﺬﹾﻛِﺮﺓِ ﺑﻌﺪ ﺫِﻛﹾﺮِ ﻫﺬﹶﺍ ﺍﻟﻨﻮﻉِ :ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ: ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ .(٢) {ÇÍÑÈ tûüÏèÏÿ»¤±9$# èpyè»xÿx© óOßgãèxÿZs? $yJsù } :ﻗِﻴﻞﹶ ﻟﹶﻪ :ﻟﹶﺎ ﺗﻨﻔﹶﻌﻪ ﻓِﻲ ﺍﻟﹾﺨﺮﻭﺝِ ﻣِﻦ ﺍﻟﻨﺎﺭِ ،ﻛﹶﻤﺎ ﺗﻨﻔﹶﻊ ﻋﺼﺎﺓﹶ ﺍﻟﹾﻤﻮﺣﺪِﻳﻦ ،ﺍﻟﱠﺬِﻳﻦ ﻳﺨﺮﺟﻮﻥﹶ ﻣِﻨﻬﺎ ﻭﻳﺪﺧﻠﹸﻮﻥﹶ ﺍﻟﹾﺠﻨﺔﹶ. ) (1ﺃﲪﺪ ). (٢٨٢/١ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻤﺪﺛﱢﺮِ ﺁﻳﺔ . ٤٨ ٢٢٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺑِﻊ :ﺷﻔﹶﺎﻋﺘﻪ ﺃﹶﻥﹾ ﻳﺆﺫﹶﻥﹶ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻓِﻲ ﺩﺧﻮﻝِ ﺍﻟﹾﺠﻨﺔِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ .ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻋﻦ ﺃﹶﻧﺲٍ tﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻗﹶﺎﻝﹶ} :ﺃﹶﻧﺎ ﺃﹶﻭﻝﹸ ﺷﻔِﻴﻊٍ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ{ ).(١ ]ﺛﹸﺒﻮﺕ ﺷﻔﹶﺎﻋﺔِ ﺍﻟﺮﺳﻮﻝِ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺘِﻪِ[
ﺍﻟﻨﻮﻉ ﺍﻟﺜﱠﺎﻣِﻦ :ﺷﻔﹶﺎﻋﺘﻪ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺘِﻪِ ،ﻣِﻤﻦ ﺩﺧﻞﹶ ﺍﻟﻨﺎﺭ ،ﻓﹶﻴﺨﺮﺟﻮﻥﹶ ﻣِﻨﻬﺎ ،ﻭﻗﹶﺪ ﺗﻮﺍﺗﺮﺕ ﺑِﻬﺬﹶﺍ ﺍﻟﻨﻮﻉِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ .ﻭﻗﹶﺪ ﺧﻔِﻲ ﻋِﻠﹾﻢ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻓﹶﺨﺎﻟﹶﻔﹸﻮﺍ ﻓِﻲ ﺫﹶﻟِﻚ ،ﺟﻬﻠﹰﺎ ﻣِﻨﻬﻢ ﺑِﺼِﺤﺔِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ،ﻭﻋِﻨﺎﺩﺍ ﻣِﻤﻦ ﻋﻠِﻢ ﺫﹶﻟِﻚ ﻭﺍﺳﺘﻤﺮ ﻋﻠﹶﻰ ﺑِﺪﻋﺘِﻪِ .ﻭﻫﺬِﻩِ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺗﺸﺎﺭِﻛﹸﻪ ﻓِﻴﻬﺎ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ ﻭﺍﻟﻨﺒِﻴﻮﻥﹶ ﻭﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺃﹶﻳﻀﺎ .ﻭﻫﺬِﻩِ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺗﺘﻜﹶﺮﺭ ﻣِﻨﻪ
r
ﺃﹶﺭﺑﻊ ﻣﺮﺍﺕٍ .ﻭﻣِﻦ ﺃﹶﺣﺎﺩِﻳﺚِ ﻫﺬﹶﺍ ﺍﻟﻨﻮﻉِ ،ﺣﺪِﻳﺚﹸ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
}ﺷﻔﹶﺎﻋﺘِﻲ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺘِﻲ{ ) .(٢ﺭﻭﺍﻩ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ. ﻭﺭﻭﻯ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﺘﻮﺣِﻴﺪِ ﺣﻤﺎﺩ ﺑﻦ ﺯﻳﺪٍ ،ﺣﺪﺛﹶﻨﺎ ﻣﻌﺒﺪ ﺑﻦ ﻫِﻠﹶﺎﻝٍ ﺍﻟﹾﻌﻨﺰِﻱ
)(٤
)(٣
ﺣﺪﺛﹶﻨﺎ ﺳﻠﹶﻴﻤﺎﻥﹸ ﺑﻦ ﺣﺮﺏٍ ،ﺣﺪﺛﹶﻨﺎ
ﻗﹶﺎﻝﹶ :ﺍﺟﺘﻤﻌﻨﺎ ﻭﻧﺎﺱ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺒﺼﺮﺓِ،
ﻓﹶﺬﹶﻫﺒﻨﺎ ﺇِﻟﹶﻰ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ ،ﻭﺫﹶﻫﺒﻨﺎ ﻣﻌﻨﺎ ﺑِﺜﹶﺎﺑِﺖٍ ﺍﻟﹾﺒﻨﺎﻧِﻲ ﺇِﻟﹶﻴﻪِ
)(٥
ﻳﺴﺄﹶﻟﹸﻪ ﻟﹶﻨﺎ ﻋﻦ ﺣﺪِﻳﺚِ
ﺍﻟﺸﻔﹶﺎﻋﺔِ ،ﻓﹶﺈِﺫﹶﺍ ﻫﻮ ﻓِﻲ ﻗﹶﺼﺮِﻩِ ،ﻓﹶﻮﺍﻓﹶﻘﹾﻨﺎﻩ (٦) ﻳﺼﻠﱢﻲ ﺍﻟﻀﺤﻰ ) (٧ﻓﹶﺎﺳﺘﺄﹾﺫﹶﻧﺎ ،ﻓﹶﺄﹶﺫِﻥﹶ ﻟﹶﻨﺎ ﻭﻫﻮ ﻗﹶﺎﻋِﺪ ﻋﻠﹶﻰ ﻓِﺮﺍﺷِﻪِ ،ﻓﹶﻘﹸﻠﹾﻨﺎ ﻟِﺜﹶﺎﺑِﺖٍ :ﻟﹶﺎ ﺗﺴﺄﹶﻟﹸﻪ ﻋﻦ ﺷﻲﺀٍ ﺃﹶﻭﻝﹶ ﻣِﻦ ﺣﺪِﻳﺚِ ﺍﻟﺸﻔﹶﺎﻋﺔِ
)(٨
ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﺃﹶﺑﺎ
ﺣﻤﺰﺓﹶ ،ﻫﺆﻟﹶﺎﺀِ ﺇِﺧﻮﺍﻧﻚ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺒﺼﺮﺓِ ،ﺟﺎﺅﻭﻙ ﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦ ﺣﺪِﻳﺚِ ﺍﻟﺸﻔﹶﺎﻋﺔِ ،ﻓﹶﻘﹶﺎﻝﹶ: ) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩٦ﺃﲪﺪ ) ، (١٤٠/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ). (٥١ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٤٣٥ﺃﲪﺪ ). (٢١٣/٣ ) (3ﰲ )ﺑﺎﺏ ﻛﻼﻡ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻏﲑﻫﻢ( ﺝ ٩ﺹ ١٥٧ -١٥٦ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ،ﻭﺟـ ١٣ﺹ ٣٩٦ -٣٩٥ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ . ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﺳﻌﺪ( ﺑﺪﻝ )ﻣﻌﺒﺪ( ،ﻭﻫﻮ ﺧﻄﺄ . ) (5ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ . ) (6ﰲ ﺍﳌﻄﺒﻮﻋﺔ )ﻓﻮﺍﻓﻴﻨﺎﻩ( ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ . ) (7ﰲ ﺍﳌﻄﺒﻮﻋﺔ) ﺍﻟﺼﺒﺢ( ،ﻭﻫﻮ ﺧﻄﺄ ﺻﺤﺤﻨﺎﻩ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ . ) (8ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻫﻲ ﺿﺮﻭﺭﻳﺔ ،ﳜﺘﻞ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﺑﺪﻭﺎ . ٢٢٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
}ﺣﺪﺛﹶﻨﺎ ﻣﺤﻤﺪ r ﻗﹶﺎﻝﹶ :ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻣﺎﺝ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻓِﻲ ﺑﻌﺾٍ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﺁﺩﻡ، ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﺍﺷﻔﹶﻊ ﻟﹶﻨﺎ ﺇِﻟﹶﻰ ﺭﺑﻚ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻟﹶﺴﺖ ﻟﹶﻬﺎ ﻭﻟﹶﻜِﻦ ﻋﻠﹶﻴﻜﹸﻢ ﺑِﺈِﺑﺮﺍﻫِﻴﻢ ،ﻓﹶﺈِﻧﻪ ﺧﻠِﻴﻞﹸ ﺍﻟﺮﺣﻤﻦِ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻟﹶﺴﺖ ﻟﹶﻬﺎ ،ﻭﻟﹶﻜِﻦ ﻋﻠﹶﻴﻜﹸﻢ ﺑِﻤﻮﺳﻰ ،ﻓﹶﺈِﻧﻪ ﻛﹶﻠِﻴﻢ ﺍﻟﻠﱠﻪِ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﻣﻮﺳﻰ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻟﹶﺴﺖ ﻟﹶﻬﺎ ،ﻟﹶﻜِﻦ ﻋﻠﹶﻴﻜﹸﻢ ﺑِﻌِﻴﺴﻰ ،ﻓﹶﺈِﻧﻪ ﺭﻭﺡ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠِﻤﺘﻪ ،ﻓﹶﻴﺄﹾﺗﻮﻥﹶ ﻋِﻴﺴﻰ، ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻟﹶﺴﺖ ﻟﹶﻬﺎ ،ﻭﻟﹶﻜِﻦ ﻋﻠﹶﻴﻜﹸﻢ ﺑِﻤﺤﻤﺪٍ
r
ﻓﹶﻴﺄﹾﺗﻮﻧِﻲ ،ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﺃﹶﻧﺎ ﻟﹶﻬﺎ ،ﻓﹶﺄﹶﺳﺘﺄﹾﺫِﻥﹸ ﻋﻠﹶﻰ ﺭﺑﻲ
ﻓﹶﻴﺆﺫﹶﻥﹸ ) (١ﻟِﻲ ،ﻭﻳﻠﹾﻬِﻤﻨِﻲ ﻣﺤﺎﻣِﺪ ﺃﹶﺣﻤﺪﻩ ﺑِﻬﺎ ،ﻟﹶﺎ ﺗﺤﻀﺮﻧِﻲ ﺍﻟﹾﺂﻥﹶ ،ﻓﹶﺄﹶﺣﻤﺪﻩ ﺑِﺘِﻠﹾﻚ ﺍﻟﹾﻤﺤﺎﻣِﺪِ، ﻭﺃﹶﺧِﺮ ﻟﹶﻪ ﺳﺎﺟِﺪﺍ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻳﺎ ﻣﺤﻤﺪ ،ﺍﺭﻓﹶﻊ ﺭﺃﹾﺳﻚ ،ﻭﻗﹸﻞﹾ ﻳﺴﻤﻊ ﻟﹶﻚ ،ﻭﺍﺷﻔﹶﻊ ﺗﺸﻔﱠﻊ (٢) ﻭﺳﻞﹾ ﺗﻌﻂﹶ ،ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ﺃﹸﻣﺘِﻲ ﺃﹸﻣﺘِﻲ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺍﻧﻄﹶﻠِﻖ ﻓﹶﺄﹶﺧﺮِﺝ ﻣِﻨﻬﺎ
)(٣
ﻣﻦ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ ﻣِﺜﹾﻘﹶﺎﻝﹶ
ﺷﻌِﲑﺓٍ ﻣِﻦ ﺇِﳝﺎﻥٍ ،ﻓﹶﺄﹶﻧﻄﹶﻠِﻖ ﻓﹶﺄﹶﻓﹾﻌﻞﹸ ،ﺛﹸﻢ ﺃﹶﻋﻮﺩ ﻓﹶﺄﹶﺣﻤﺪﻩ ﺑِﺘِﻠﹾﻚ ﺍﻟﹾﻤﺤﺎﻣِﺪِ ) (٤ﺛﹸﻢ ﺃﹶﺧِﺮ ﻟﹶﻪ ﺳﺎﺟِﺪﺍ، ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻳﺎ ﻣﺤﻤﺪ ،ﺍﺭﻓﹶﻊ ﺭﺃﹾﺳﻚ ،ﻭﻗﹸﻞﹾ ﻳﺴﻤﻊ ﻟﹶﻚ ،ﻭﺍﺷﻔﹶﻊ ﺗﺸ ﱠﻔﻊ ،ﻭﺳﻞﹾ ﺗﻌﻂﹶ ) (٥ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ﺃﹸﻣﺘِﻲ ﺃﹸﻣﺘِﻲ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺍﻧﻄﹶﻠِﻖ ﻓﹶﺄﹶﺧﺮِﺝ ﻣِﻨﻬﺎ ) (٦ﻣﻦ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ ﻣِﺜﹾﻘﹶﺎﻝﹸ ﺫﹶﺭﺓٍ ﺃﹶﻭ ﺧﺮﺩﻟﹶﺔٍ ﻣِﻦ ﺇِﳝﺎﻥٍ ،ﻓﹶﺄﹶﻧﻄﹶﻠِﻖ ﻓﹶﺄﹶﻓﹾﻌﻞﹸ ،ﺛﹸﻢ ﺃﹶﻋﻮﺩ ﺑِﺘِﻠﹾﻚ ﺍﻟﹾﻤﺤﺎﻣِﺪِ ،ﺛﹸﻢ ﺃﹶﺧِﺮ ﻟﹶﻪ ﺳﺎﺟِﺪﺍ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻳﺎ ﻣﺤﻤﺪ ،ﺍﺭﻓﹶﻊ ﺭﺃﹾﺳﻚ ،ﻭﻗﹸﻞﹾ ﻳﺴﻤﻊ ﻟﹶﻚ ،ﻭﺳﻞﹾ ﺗﻌﻂﹶ ،ﻭﺍﺷﻔﹶﻊ ﺗﺸ ﱠﻔﻊ ،ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ،ﺃﹸﻣﺘِﻲ ﺃﹸﻣﺘِﻲ ،ﻓﹶﻴﻘﹸﻮﻝﹸ: ﺍﻧﻄﹶﻠِﻖ ﻓﹶﺄﹶﺧﺮِﺝ ﻣﻦ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ ﺃﹶﺩﻧﻰ ﺃﹶﺩﻧﻰ ﻣِﺜﹾﻘﹶﺎﻝِ ﺣﺒﺔٍ ﻣِﻦ ﺧﺮﺩﻝٍ ﻣِﻦ ﺇِﳝﺎﻥٍ ،ﻓﹶﺄﹶﺧﺮِﺟﻪ ﻣِﻦ ﺍﻟﻨﺎﺭِ ،ﻓﹶﺄﹶﻧﻄﹶﻠِﻖ ﻓﹶﺄﹶﻓﹾﻌﻞﹸ ) .(٧ﻗﹶﺎﻝﹶ :ﻓﹶﻠﹶﻤﺎ ﺧﺮﺟﻨﺎ ﻣِﻦ ﻋِﻨﺪِ ﺃﹶﻧﺲٍ ،ﻗﹸﻠﹾﺖ ﻟِﺒﻌﺾِ ﺃﹶﺻﺤﺎﺑِﻨﺎ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ )ﻓﻴﺄﺫﻥ( ،ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺗﺄﺧﲑ ) ﻭﺳﻞ ﺗﻌﻂ( ﺑﻌﺪ ﻭ)ﺍﺷﻔﻊ ﺗﺸﻔﻊ( .ﻭﺃﺛﺒﺘﻨﺎ ﻣﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ . ) (3ﺯﻳﺎﺩﺓ )ﻣﻨﻬﺎ( ﰲ ﺍﳌﻮﺿﻌﲔ ،ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ . ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﻓﺄﲪﺪ( ﺑﺪﻭﻥ ﺍﻟﻀﻤﲑ . ) (5ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﻭﺍﺳﺄﻝ( ﻣﻊ ﺗﺄﺧﲑ ﺍﳉﻤﻠﺔ ،ﻛﺴﺎﺑﻘﺘﻬﺎ . ) (6ﺯﻳﺎﺩﺓ )ﻣﻨﻬﺎ( ﰲ ﺍﳌﻮﺿﻌﲔ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ . ) (7ﻫﻨﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﻳﺎﺩﺓ ) ﻗﺎﻝ( ﻭﻟﻴﺴﺖ ﻟﻠﺒﺨﺎﺭﻱ ،ﻓﺤﺬﻓﻨﺎﻫﺎ . ) (8ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ . ٢٢٧
)(٨
ﻟﹶﻮ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺮﺭﻧﺎ ﺑِﺎﻟﹾﺤﺴﻦِ ،ﻭﻫﻮ ﻣﺘﻮﺍﺭٍ ﻓِﻲ ﻣﻨﺰِﻝِ ﺃﹶﺑِﻲ ﺧﻠِﻴﻔﹶﺔﹶ ،ﻓﹶﺤ ﺪﺛﹾﻨﺎﻩ ﺑِﻤﺎ ﺣﺪﺛﹶﻨﺎ ﺑِﻪِ ﺃﹶﻧﺲ ﺑﻦ ﻣﺎﻟِﻚٍ، ﻓﹶﺄﹶﺗﻴﻨﺎﻩ ،ﻓﹶﺴﻠﱠﻤﻨﺎ ﻋﻠﹶﻴﻪِ ،ﻓﹶﺄﹶﺫِﻥﹶ ﻟﹶﻨﺎ ،ﻓﹶﻘﹸﻠﹾﻨﺎ ﻟﹶﻪ :ﻳﺎ ﺃﹶﺑﺎ ﺳﻌِﻴﺪٍ ،ﺟِﺌﹾﻨﺎﻙ ﻣِﻦ ﻋِﻨﺪِ ﺃﹶﺧِﻴﻚ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ ،ﻓﹶﻠﹶﻢ ﻧﺮ ﻣِﺜﹾﻞﹶ ﻣﺎ ﺣﺪﺛﹶﻨﺎ ﻓِﻲ ﺍﻟﺸﻔﹶﺎﻋﺔِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻫِﻴﻪ ؟ ﻓﹶﺤﺪﺛﹶﺎﻩ ﺑِﺎﻟﹾﺤﺪِﻳﺚِ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻮﺿِﻊِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻫِﻴﻪ ؟ ﻓﹶﻘﹸﻠﹾﻨﺎ ﻟﹶﻢ ﻳﺰِﺩ ﺟﻤِﻴﻊ ﻣﻨﺬﹸ ﻋِﺸﺮِﻳﻦ ﺳﻨﺔﹰ ،ﻓﹶﻠﹶﺎ ﺃﹶﺩﺭِﻱ
)(٤
)(٣
)(١
ﻓﹶﺎﻧﺘﻬﻰ
)(٢
ﻟﹶﻨﺎ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻟﹶﻘﹶﺪ ﺣﺪﺛﹶﻨِﻲ ﻭﻫﻮ
ﺃﹶﻧﺴِﻲ ﺃﹶﻡ ﻛﹶﺮِﻩ ﺃﹶﻥﹾ ﺗﺘﻜِﻠﹸﻮﺍ؟
)(٥
ﻓﹶﻘﹸﻠﹾﻨﺎ :ﻳﺎ ﺃﹶﺑﺎ ﺳﻌِﻴﺪٍ،
ﻓﹶﺤ ﺪﺛﹾﻨﺎ ،ﻓﹶﻀﺤِﻚ ﻭﻗﹶﺎﻝﹶ :ﺧﻠِﻖ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﻋﺠﻮﻟﹰﺎ ! ﻣﺎ ﺫﹶﻛﹶﺮﺗﻪ ﺇِﻟﱠﺎ ﻭﺃﹶﻧﺎ ﺃﹸﺭِﻳﺪ ﺃﹶﻥﹾ ﺃﹸﺣﺪﺛﹶﻜﹸﻢ، ﺣﺪِﻳﺜِﻲ ﻛﹶﻤﺎ ﺣﺪﺛﹶﻜﹸﻢ ﺑِﻪِ
)(٦
ﻗﹶﺎﻝﹶ :ﺛﹸﻢ ﺃﹶﻋﻮﺩ ﺍﻟﺮﺍﺑِﻌﺔﹶ ،ﻓﹶﺄﹶﺣﻤﺪﻩ ﺑِﺘِﻠﹾﻚ ﺍﻟﹾﻤﺤﺎﻣِﺪِ ،ﺛﹸﻢ ﺃﹶﺧِﺮ ﻟﹶﻪ
ﺳﺎﺟِﺪﺍ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻳﺎ ﻣﺤﻤﺪ ،ﺍﺭﻓﹶﻊ ﺭﺃﹾﺳﻚ ،ﻭﻗﹸﻞﹾ ﻳﺴﻤﻊ (٧) ﻭﺳﻞﹾ ﺗﻌﻄﹶﻪ ،ﻭﺍﺷﻔﹶﻊ ﺗﺸ ﱠﻔﻊ ،ﻓﹶﺄﹶﻗﹸﻮﻝﹸ: ﻳﺎ ﺭﺏ ،ﺍﺋﹾﺬﹶﻥﹾ ﻟِﻲ ﻓِﻴﻤﻦ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻭﻋِﺰﺗِﻲ ﻭﺟﻠﹶﺎﻟِﻲ ،ﻭﻛِﺒﺮِﻳﺎﺋِﻲ ﻭﻋﻈﹶﻤﺘِﻲ، ﻟﹶﺄﹸﺧﺮِﺟﻦ ﻣِﻨﻬﺎ ﻣﻦ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ .(٨) {ﻭﻫﻜﹶﺬﹶﺍ ﺭﻭﺍﻩ ﻣﺴﻠِﻢ. ﻭﺭﻭﻯ ﺍﻟﹾﺤﺎﻓِﻆﹸ ﺃﹶﺑﻮ ﻳﻌﻠﹶﻰ ﻋﻦ ﻋﺜﹾﻤﺎﻥﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ } rﻳﺸﻔﹶﻊ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺛﹶﻠﹶﺎﺛﹶﺔﹲ :ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀُ ،ﺛﹸﻢ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ،ﺛﹸﻢ ﺍﻟﺸﻬﺪﺍﺀُ{ ) (١٠) (٩ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻣِﻦ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﻓﺤﺪﺛﻨﺎ ﺑﺎﳊﺪﻳﺚ( ﲝﺬﻑ ﺍﻟﻀﻤﲑ . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ )ﻓﺄﺗﻴﻨﺎ( ﺑﺪﻝ )ﻓﺎﻧﺘﻬﻰ( ﻭﻫﻮ ﺧﻄﺄ . ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﱂ ﻧﺮﺩﺩ " ﻭﻫﻮ ﻛﻼﻡ ﺑﺎﻃﻞ ،ﺻﻮﺍﺑﻪ ﻣﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ . ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ )ﻓﻤﺎ ﺃﺩﺭﻱ( .ﻭﺃﺛﺒﺘﻨﺎ ﻣﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ . ) (5ﰲ ﺍﳌﻄﺒﻮﻋﺔ) ﺃﻥ ﺗﺘﻜﻠﻤﻮﺍ( ،ﻭﻫﻮ ﺧﻠﻂ . ) (6ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﺣﺪﻳﺜﻲ( ﺑﺪﻝ )ﺣﺪﺛﲏ( ،ﻭﻫﻮ ﺗﺼﺤﻴﻒ .ﻭﺯﻳﺎﺩﺓ )ﺑﻪ( ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ . ) (7ﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﻳﺴﻤﻊ ﻟﻚ( ،ﻭﻛﻠﻤﺔ )ﻟﻚ( ﻟﻴﺴﺖ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﰲ ﺍﻟﺒﺨﺎﺭﻱ . ) (8ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺟـ ١ﺹ ٧٣ -٧٢ﻃﺒﻌﺔ ﺑﻮﻻﻕ . ) (9ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ). (٤٣١٣ ) (10ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﻟﺴﻨﻦ ،ﺭﻗﻢ ، ٤٣١٣ :ﻭﻫﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﺟﺪﺍ ،ﰲ ﺇﺳﻨﺎﺩﻩ " ﻋﻨﺒﺴﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻣﻮﻱ " ،ﻭﻫﻮ ﻭﺍﻫﻲ ﺍﳊﺪﻳﺚ ،ﺭﻣﻲ ﺑﺎﻟﻜﺬﺏ ﻭﺍﻟﻮﺿﻊ . ٢٢٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳﻌِﻴﺪٍ
t
ﻣﺮﻓﹸﻮﻋﺎ ،ﻗﹶﺎﻝﹶ} :ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ :ﺷﻔﹶﻌﺖِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ ،ﻭﺷﻔﹶﻊ ﺍﻟﻨﺒِﻴﻮﻥﹶ ،ﻭﺷﻔﹶﻊ
ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﻭﻟﹶﻢ ﻳﺒﻖ ﺇِﻟﱠﺎ ﺃﹶﺭﺣﻢ ﺍﻟﺮﺍﺣِﻤِﲔ ،ﻓﹶﻴﻘﹾﺒِﺾ ﻗﹶﺒﻀﺔﹰ ﻣِﻦ ﺍﻟﻨﺎﺭِ ،ﻓﹶﻴﺨﺮِﺝ ﻣِﻨﻬﺎ ﻗﹶﻮﻣﺎ ﻟﹶﻢ ﻳﻌﻤﻠﹸﻮﺍ ﺧﻴﺮﺍ ﻗﹶﻂﱡ{ ) ، (١ﺍﻟﹾﺤﺪِﻳﺚﹶ. ﺛﹸﻢ ﺇِﻥﱠ ﺍﻟﻨﺎﺱ ﻓِﻲ ﺍﻟﺸﻔﹶﺎﻋﺔِ ﻋﻠﹶﻰ ﺛﹶﻠﹶﺎﺛﹶﺔِ ﺃﹶﻗﹾﻮﺍﻝٍ: ﻓﹶﺎﻟﹾﻤﺸﺮِﻛﹸﻮﻥﹶ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﹾﻤﺒﺘﺪِﻋﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﻐﻠﹶﺎﺓِ ﻓِﻲ ﺍﻟﹾﻤﺸﺎﻳِﺦِ ﻭﻏﹶﻴﺮِﻫِﻢ :ﻳﺠﻌﻠﹸﻮﻥﹶ ﺷﻔﹶﺎﻋﺔﹶ ﻣﻦ ﻳﻌﻈﱢﻤﻮﻧﻪ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻛﹶﺎﻟﺸﻔﹶﺎﻋﺔِ ﺍﻟﹾﻤﻌﺮﻭﻓﹶﺔِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ .ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻭﺍﻟﹾﺨﻮﺍﺭِﺝ ﺃﹶﻧﻜﹶﺮﻭﺍ ﺷﻔﹶﺎﻋﺔﹶ ﻧﺒِﻴﻨﺎ
r
ﻭﻏﹶﻴﺮﻩ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ .ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ،ﻓﹶﻴﻘِﺮﻭﻥﹶ ﺑِﺸﻔﹶﺎﻋﺔِ ﻧﺒِﻴﻨﺎ
r
ﻓِﻲ
ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ،ﻭﺷﻔﹶﺎﻋﺔِ ﻏﹶﻴﺮِﻩِ ،ﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﺸﻔﹶﻊ ﺃﹶﺣﺪ ﺣﺘﻰ ﻳﺄﹾﺫﹶﻥﹶ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻭﻳﺤﺪ ﻟﹶﻪ ﺣﺪﺍ ،ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﺼﺤِﻴﺢِ ،ﺣﺪِﻳﺚِ ﺍﻟﺸﻔﹶﺎﻋﺔِ} :ﺇِﻧﻬﻢ ﻳﺄﹾﺗﻮﻥﹶ ﺁﺩﻡ ،ﺛﹸﻢ ﻧﻮﺣﺎ ،ﺛﹸﻢ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﺛﹸﻢ ﻣﻮﺳﻰ، ﺛﹸﻢ ﻋِﻴﺴﻰ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﻟﹶﻬﻢ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ :ﺍﺫﹾﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﻣﺤﻤﺪٍ ،ﻓﹶﺈِﻧﻪ ﻋﺒﺪ ﻏﹶﻔﹶﺮ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺫﹶﻧﺒِﻪِ ﻭﻣﺎ ﺗﺄﹶﺧﺮ ،ﻓﹶﻴﺄﹾﺗﻮﻧِﻲ ،ﻓﹶﺄﹶﺫﹾﻫﺐ ،ﻓﹶﺈِﺫﹶﺍ ﺭﺃﹶﻳﺖ ﺭﺑﻲ ﺧﺮﺭﺕ ﻟﹶﻪ ﺳﺎﺟِﺪﺍ ،ﻓﹶﺄﹶﺣﻤﺪ ﺭﺑﻲ ﺑِﻤﺤﺎﻣِﺪ ﻳﻔﹾﺘﺤﻬﺎ ﻋﻠﹶﻲ ،ﻟﹶﺎ ﺃﹸﺣﺴِﻨﻬﺎ ﺍﻟﹾﺂﻥﹶ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻱ ﻣﺤﻤﺪ ،ﺍﺭﻓﹶﻊ ﺭﺃﹾﺳﻚ ،ﻭﻗﹸﻞﹾ ﻳﺴﻤﻊ، ﻭﺍﺷﻔﹶﻊ ﺗﺸ ﱠﻔﻊ ،ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﺭﺑﻲ ﺃﹸﻣﺘِﻲ ،ﻓﹶﻴﺤﺪ ﻟِﻲ ﺣﺪﺍ ،ﻓﹶﺄﹸﺩﺧِﻠﹸﻬﻢ ﺍﻟﹾﺠﻨﺔﹶ ،ﺛﹸﻢ ﺃﹶﻧﻄﹶﻠِﻖ ﻓﹶﺄﹶﺳﺠﺪ، ﻓﹶﻴﺤﺪ ﻟِﻲ ﺣﺪﺍ ﺫﹶﻛﹶﺮﻫﺎ ﺛﹶﻠﹶﺎﺙﹶ ﻣﺮﺍﺕٍ{ ).(٢
]ﺣﻜﹾﻢ ﺍﻟِﺎﺳﺘِﺸﻔﹶﺎﻉِ ﺑِﺎﻟﺮﺳﻮﻝِ ﻭﻏﹶﻴﺮِﻩِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ[
ﻭﺃﹶﻣﺎ ﺍﻟِﺎﺳﺘِﺸﻔﹶﺎﻉ ﺑِﺎﻟﻨﺒِﻲ r ﻭﻏﹶﻴﺮِﻩِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺍﻟﺪﻋﺎﺀِ ،ﻓﹶﻔِﻴﻪِ ﺗﻔﹾﺼِﻴﻞﹲ :ﻓﹶﺈِﻥﱠ ﺍﻟﺪﺍﻋِﻲ ﺗﺎﺭﺓﹰ ﻳﻘﹸﻮﻝﹸ :ﺑِﺤﻖ ﻧﺒِﻴﻚ ﺃﹶﻭ ﺑِﺤﻖ ﻓﹸﻠﹶﺎﻥٍ ،ﻳﻘﹾﺴِﻢ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺑِﺄﹶﺣﺪٍ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ،ﻓﹶﻬﺬﹶﺍ ﻣﺤﺬﹸﻭﺭ ﻣِﻦ ﻭﺟﻬﻴﻦِ :ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻧﻪ ﺃﹶﻗﹾﺴﻢ ﺑِﻐﻴﺮِ ﺍﻟﻠﱠﻪِ .ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺍﻋﺘِﻘﹶﺎﺩﻩ ﺃﹶﻥﱠ ﻟِﺄﹶﺣﺪٍ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺣﻘﺎ .ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟﹾﺤﻠِﻒ ﺑِﻐﻴﺮِ ﺍﻟﻠﱠﻪِ ،ﻭﻟﹶﻴﺲ ﻟِﺄﹶﺣﺪٍ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺣﻖ ﺇِﻟﱠﺎ ﻣﺎ ﺃﹶﺣﻘﱠﻪ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ،ﻛﹶﻘﹶﻮﻟِﻪِ ) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٨٣ﺃﲪﺪ ). (٢٧٦/٢ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٧٥ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٣١٢ﺃﲪﺪ ) ، (١١٦/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ). (٥٢ ٢٢٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﻌﺎﻟﹶﻰ} :
šc%x.ur
$ˆ)ym
ﻓِﻲ )) ﺍﻟﺼﺤِﻴﺤﻴﻦِ (( ﻣِﻦ ﻗﹶﻮﻟِﻪِ
$oYø‹n=tã
r
tûüÏZÏB÷sßJø9$# çŽóÇnS
ﻟِﻤﻌﺎﺫٍ
t
.(١) {ÇÍÐÈﻭﻛﹶﺬﹶﻟِﻚ ﻣﺎ ﺛﹶﺒﺖ
ﻭﻫﻮ ﺭﺩِﻳﻔﹸﻪ :ﻳﺎ ﻣﻌﺎﺫﹸ} ،ﺃﹶﺗﺪﺭِﻱ ﻣﺎ ﺣﻖ ﺍﻟﻠﱠﻪِ
ﻋﻠﹶﻰ ﻋِﺒﺎﺩِﻩِ ؟ ﻗﹸﻠﹾﺖ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﹶﻢ ،ﻗﹶﺎﻝﹶ :ﺣﻘﱡﻪ ﻋﻠﹶﻴﻬِﻢ ﺃﹶﻥﹾ ﻳﻌﺒﺪﻭﻩ ﻭﻟﹶﺎ ﻳﺸﺮِﻛﹸﻮﺍ ﺑِﻪِ ﺷﻴﺌﹰﺎ، ﺃﹶﺗﺪﺭِﻱ ﻣﺎ ﺣﻖ ﺍﻟﹾﻌِﺒﺎﺩِ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺇِﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍ ﺫﹶﻟِﻚ ؟ ﻗﹸﻠﹾﺖ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﹶﻢ ،ﻗﹶﺎﻝﹶ :ﺣﻘﱡﻬﻢ ﻋﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌﺬﱢﺑﻬﻢ .(٢) {ﻓﹶﻬﺬﹶﺍ ﺣﻖ ﻭﺟﺐ ﺑِﻜﹶﻠِﻤﺎﺗِﻪِ ﺍﻟﺘﺎﻣﺔِ ﻭﻭﻋﺪِﻩِ ﺍﻟﺼﺎﺩِﻕِ ،ﻟﹶﺎ ﺃﹶﻥﱠ ﺍﻟﹾﻌﺒﺪ ﻧﻔﹾﺴﻪ ﻣﺴﺘﺤِﻖ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺷﻴﺌﹰﺎ ﻛﹶﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻟِﻠﹾﻤﺨﻠﹸﻮﻕِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﹾﻤﻨﻌِﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻌِﺒﺎﺩِ ﺑِﻜﹸﻞﱢ ﺧﻴﺮٍ ،ﻭﺣﻘﱡﻬﻢ ﺍﻟﹾﻮﺍﺟِﺐ ﺑِﻮﻋﺪِﻩِ ﻫﻮ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌﺬﱢﺑﻬﻢ ،ﻭﺗﺮﻙ ﺗﻌﺬِﻳﺒِﻬِﻢ ﻣﻌﻨﻰ ﻟﹶﺎ ﻳﺼﻠﹸﺢ ﺃﹶﻥﹾ ﻳﻘﹾﺴﻢ ﺑِﻪِ ،ﻭﻟﹶﺎ ﺃﹶﻥﹾ ﻳﺴﺄﹶﻝﹶ ﺑِﺴﺒﺒِﻪِ ﻭﻳﺘﻮﺳﻞﹶ ﺑِﻪِ ،ﻟِﺄﹶﻥﱠ ﺍﻟﺴﺒﺐ ﻫﻮ ﻣﺎ ﻧﺼﺒﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺒﺎ .ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﹾﻤﺴﻨﺪِ ﻣِﻦ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ ﺳﻌِﻴﺪٍ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﻓِﻲ ﻗﹶﻮﻝِ ﺍﻟﹾﻤﺎﺷِﻲ ﺇِﻟﹶﻰ ﺍﻟﺼﻠﹶﺎﺓِ: }ﺃﹶﺳﺄﹶﻟﹸﻚ ﺑِﺤﻖ ﻣﻤﺸﺎﻱ ﻫﺬﹶﺍ ،ﻭﺑِﺤﻖ ﺍﻟﺴﺎﺋِﻠِﲔ ﻋﻠﹶﻴﻚ ، (٣) {ﻓﹶﻬﺬﹶﺍ ﺣﻖ ﺍﻟﺴﺎﺋِﻠِﲔ ،ﻫﻮ ﺃﹶﻭﺟﺒﻪ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ،ﻓﹶﻬﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﺣﻖ ﻟِﻠﺴﺎﺋِﻠِﲔ ﺃﹶﻥﹾ ﻳﺠِﻴﺒﻬﻢ ،ﻭﻟِﻠﹾﻌﺎﺑِﺪِﻳﻦ ﺃﹶﻥﹾ ﻳﺜِﻴﺒﻬﻢ ،ﻭﻟﹶﻘﹶﺪ ﺃﹶﺣﺴﻦ ﺍﻟﹾﻘﹶﺎﺋِﻞﹸ: ﻣﺎ ﻟِﻠﹾﻌِﺒـﺎﺩِ ﻋﻠﹶﻴـﻪِ ﺣـﻖ ﻭﺍﺟِـﺐ
ـﺎﺋِﻊ ﺿـ ـﺎ ﺳـﻌﻲ ﻟﹶﺪﻳـﻪِ ـﺎ ﻭﻟﹶـ ﻛﹶﻠﱠـ
ﺇِﻥﹾ ﻋــﺬﱢﺑﻮﺍ ﻓﹶﺒِﻌﺪﻟِــﻪِ ،ﺃﹶﻭ ﻧﻌﻤــﻮﺍ
ﻓﹶﺒِﻔﹶــﻀﻠِﻪِ ﻭﻫــﻮ ﺍﻟﹾﻜﹶــﺮِﱘ ﺍﻟﻮﺍﺳِــﻊ
ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻓﹶﺄﹶﻱ ﻓﹶﺮﻕٍ ﺑﻴﻦ ﻗﹶﻮﻝِ ﺍﻟﺪﺍﻋِﻲ )) :ﺑِﺤﻖ ﺍﻟﺴﺎﺋِﻠِﲔ ﻋﻠﹶﻴﻚ (( ﻭﺑﻴﻦ ﻗﹶﻮﻟِﻪِ )) :ﺑِﺤﻖ ﻧﺒِﻴﻚ (( ﺃﹶﻭ ﻧﺤﻮِ ﺫﹶﻟِﻚ ؟ ﻓﹶﺎﻟﹾﺠﻮﺍﺏ :ﺃﹶﻥﱠ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ :ﺑِﺤﻖ ﺍﻟﺴﺎﺋِﻠِﲔ ﻋﻠﹶﻴﻚ ﺃﹶﻧﻚ ﻭﻋﺪﺕ ﺍﻟﺴﺎﺋِﻠِﲔ ﺑِﺎﻟﹾﺈِﺟﺎﺑﺔِ ،ﻭﺃﹶﻧﺎ ﻣِﻦ ﺟﻤﻠﹶﺔِ ﺍﻟﺴﺎﺋِﻠِﲔ ،ﻓﹶﺄﹶﺟِﺐ ﺩﻋﺎﺋِﻲ ،ﺑِﺨِﻠﹶﺎﻑِ ﻗﹶﻮﻟِﻪِ :ﺑِﺤﻖ ﻓﹸﻠﹶﺎﻥٍ -ﻓﹶﺈِﻥﱠ ﻓﹸﻠﹶﺎﻧﺎ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺣﻖ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺑِﻮﻋﺪِﻩِ ﺍﻟﺼﺎﺩِﻕِ -ﻓﹶﻠﹶﺎ ﻣﻨﺎﺳﺒﺔﹶ ﺑﻴﻦ ﺫﹶﻟِﻚ ﻭﺑﻴﻦ ﺇِﺟﺎﺑﺔِ ﺩﻋﺎﺀِ ) (1ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺃﻳﺔ . ٤٧ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (٢٧٠١ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٤٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٩٦ﺃﲪﺪ ). (٢٤٢/٥ ) (3ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ ) ، (٧٧٨ﺃﲪﺪ ). (٢١/٣ ٢٣٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻫﺬﹶﺍ ﺍﻟﺴﺎﺋِﻞِ .ﻓﹶﻜﹶﺄﹶﻧﻪ ﻳﻘﹸﻮﻝﹸ :ﻟِﻜﹶﻮﻥِ ﻓﹸﻠﹶﺎﻥٍ ﻣِﻦ ﻋِﺒﺎﺩِﻙ ﺍﻟﺼﺎﻟِﺤِﲔ ﺃﹶﺟِﺐ ﺩﻋﺎﺋِﻲ ! ﻭﺃﹶﻱ ﻣﻨﺎﺳﺒﺔٍ ﻓِﻲ ﻫﺬﹶﺍ ﻭﺃﹶﻱ ﻣﻠﹶﺎﺯﻣﺔٍ ؟ ﻭﺇِﻧﻤﺎ ﻫﺬﹶﺍ ﻣِﻦ ﺍﻟِﺎﻋﺘِﺪﺍﺀِ ﻓِﻲ ﺍﻟﺪﻋﺎﺀِ ! ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : @šúïωtF÷èßJø9$# •=Ïtä† Ÿw ¼çm¯RÎ) 4 ºpuŠøÿäzur %Yæ•Ž|Øn
ﻭﻟﹶﻢ ﻳﻨﻘﹶﻞﹾ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
öNä3-/u‘ (#qãã÷Š$#
.(١) {ÇÎÎÈﻭﻫﺬﹶﺍ ﻭﻧﺤﻮﻩ ﻣِﻦ ﺍﻟﹾﺄﹶﺩﻋِﻴﺔِ ﺍﻟﹾﻤﺒﺘﺪﻋﺔِ،
ﻭﻟﹶﺎ ﻋﻦِ ﺍﻟﺼﺤﺎﺑﺔِ ،ﻭﻟﹶﺎ ﻋﻦِ ﺍﻟﺘﺎﺑِﻌِﲔ ،ﻭﻟﹶﺎ ﻋﻦ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﺭﺿِﻲ
ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﺇِﻧﻤﺎ ﻳﻮﺟﺪ ﻣِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﻓِﻲ ﺍﻟﹾﺤﺮﻭﺯِ ﻭﺍﻟﹾﻬﻴﺎﻛِﻞِ ﺍﻟﱠﺘِﻲ ﻳﻜﹾﺘﺐ ﺑِﻬﺎ ﺍﻟﹾﺠﻬﺎﻝﹸ ﻭﺍﻟﻄﱡﺮﻗِﻴﺔﹸ. ﻭﺍﻟﺪﻋﺎﺀُ ﻣِﻦ ﺃﹶﻓﹾﻀﻞِ ﺍﻟﹾﻌِﺒﺎﺩﺍﺕِ ،ﻭﺍﻟﹾﻌِﺒﺎﺩﺍﺕ ﻣﺒﻨﺎﻫﺎ ﻋﻠﹶﻰ ﺍﻟﺴﻨﺔِ ﻭﺍﻟِﺎﺗﺒﺎﻉِ ،ﻟﹶﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻬﻮﻯ ﻭﺍﻟِﺎﺑﺘِﺪﺍﻉِ.
]ﻋﺪﻡ ﺟﻮﺍﺯِ ﺍﻟﹾﺤﻠِﻒِ ﺑِﻐﻴﺮِ ﺍﻟﻠﱠﻪِ[
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺮﺍﺩﻩ ﺍﻟﹾﺈِﻗﹾﺴﺎﻡ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺑِﺤﻖ ﻓﹸﻠﹶﺎﻥٍ ،ﻓﹶﺬﹶﻟِﻚ ﻣﺤﺬﹸﻭﺭ ﺃﹶﻳﻀﺎ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺈِﻗﹾﺴﺎﻡ ﺑِﺎﻟﹾﻤﺨﻠﹸﻮﻕِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻟﹶﺎ ﻳﺠﻮﺯ ،ﻓﹶﻜﹶﻴﻒ ﻋﻠﹶﻰ ﺍﻟﹾﺨﺎﻟِﻖِ ؟! ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ } rﻣﻦ ﺣﻠﹶﻒ ﺑِﻐﻴﺮِ ﺍﻟﻠﱠﻪِ ﻓﹶﻘﹶﺪ ﺃﹶﺷﺮﻙ .(٢) {ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺣﻨِﻴﻔﹶﺔﹶ ﻭﺻﺎﺣِﺒﺎﻩ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ :ﻳﻜﹾﺮﻩ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﺍﻟﺪﺍﻋِﻲ :ﺃﹶﺳﺄﹶﻟﹸﻚ ﺑِﺤﻖ ﻓﹸﻠﹶﺎﻥٍ ،ﺃﹶﻭ ﺑِﺤﻖ ﺃﹶﻧﺒِﻴﺎﺋِﻚ ﻭﺭﺳﻠِﻚ ،ﻭﺑِﺤﻖ ﺍﻟﹾﺒﻴﺖِ ﺍﻟﹾﺤﺮﺍﻡِ ،ﻭﺍﻟﹾﻤﺸﻌﺮِ ﺍﻟﹾﺤﺮﺍﻡِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ﺣﺘﻰ ﻛﹶﺮِﻩ ﺃﹶﺑﻮ ﺣﻨِﻴﻔﹶﺔﹶ ﻭﻣﺤﻤﺪ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﺍﻟﺮﺟﻞﹸ :ﺍﻟﻠﱠﻬﻢ ﺇِﻧﻲ ﺃﹶﺳﺄﹶﻟﹸﻚ ﺑِﻤﻌﻘِﺪِ ﺍﻟﹾﻌِﺰ ﻣِﻦ ﻋﺮﺷِﻚ ،ﻭﻟﹶﻢ ﻳﻜﹾﺮﻫﻪ ﺃﹶﺑﻮ ﻳﻮﺳﻒ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻟﹶﻤﺎ ﺑﻠﹶﻐﻪ ﺍﻟﹾﺄﹶﺛﹶﺮ ﻓِﻴﻪِ. ﻭﺗﺎﺭﺓﹰ ﻳﻘﹸﻮﻝﹸ :ﺑِﺠﺎﻩِ ﻓﹸﻠﹶﺎﻥٍ ﻋِﻨﺪﻙ ،ﻳﻘﹸﻮﻝﹸ :ﻧﺘﻮﺳﻞﹸ ﺇِﻟﹶﻴﻚ ﺑِﺄﹶﻧﺒِﻴﺎﺋِﻚ ﻭﺭﺳﻠِﻚ ﻭﺃﹶﻭﻟِﻴﺎﺋِﻚ. ﻭﻣﺮﺍﺩﻩ ﺃﹶﻥﱠ ﻓﹸﻠﹶﺎﻧﺎ ﻋِﻨﺪﻙ ﺫﹸﻭ ﻭﺟﺎﻫﺔٍ ﻭﺷﺮﻑٍ ﻭﻣﻨﺰِﻟﹶﺔٍ ﻓﹶﺄﹶﺟِﺐ ﺩﻋﺎﺀَﻧﺎ .ﻭﻫﺬﹶﺍ ﺃﹶﻳﻀﺎ ﻣﺤﺬﹸﻭﺭ ،ﻓﹶﺈِﻧﻪ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻫﻮ ﺍﻟﺘﻮﺳﻞﹸ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻥﹶ ﺍﻟﺼﺤﺎﺑﺔﹸ ﻳﻔﹾﻌﻠﹸﻮﻧﻪ
)(٣
ﻓِﻲ ﺣﻴﺎﺓِ ﺍﻟﻨﺒِﻲ
r
ﻟﹶﻔﹶﻌﻠﹸﻮﻩ ﺑﻌﺪ
ﻣﻮﺗِﻪِ ،ﻭﺇِﻧﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﺘﻮﺳﻠﹸﻮﻥﹶ ﻓِﻲ ﺣﻴﺎﺗِﻪِ ﺑِﺪﻋﺎﺋِﻪِ ،ﻳﻄﹾﻠﹸﺒﻮﻥﹶ ﻣِﻨﻪ ﺃﹶﻥﹾ ﻳﺪﻋﻮ ﻟﹶﻬﻢ ،ﻭﻫﻢ ﻳﺆﻣﻨﻮﻥﹶ ﻋﻠﹶﻰ ﺩﻋﺎﺋِﻪِ ،ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟِﺎﺳﺘِﺴﻘﹶﺎﺀِ ﻭﻏﹶﻴﺮِﻩِ .ﻓﹶﻠﹶﻤﺎ ﻣﺎﺕ
r
ﻗﹶﺎﻝﹶ ﻋﻤﺮ
t
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٥٥ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ) ، (١٥٣٤ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٢٥١ﺃﲪﺪ ). (٦٩/٢ ) (3ﰲ ﺍﻷﺻﻞ ) :ﻳﻔﻌﻠﻮﻥ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٢٣١
-ﻟﹶﻤﺎ ﺧﺮﺟﻮﺍ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺴﺘﺴﻘﹸﻮﻥﹶ } :-ﺍﻟﻠﱠﻬﻢ ﺇِﻧﺎ ﻛﹸﻨﺎ ﺇِﺫﹶﺍ ﺃﹶﺟﺪﺑﻨﺎ ﻧﺘﻮﺳﻞﹸ ﺇِﻟﹶﻴﻚ ﺑِﻨﺒِﻴﻨﺎ ﻓﹶﺘﺴﻘِﻴﻨﺎ ،ﻭﺇِﻧﺎ ﻧﺘﻮﺳﻞﹸ ﺇِﻟﹶﻴﻚ ﺑِﻌﻢ ﻧﺒِﻴﻨﺎ{ ) .(١ﻣﻌﻨﺎﻩ ﺑِﺪﻋﺎﺋِﻪِ ﻫﻮ ﺭﺑﻪ ﻭﺷﻔﹶﺎﻋﺘِﻪِ ﻭﺳﺆﺍﻟِﻪِ ،ﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﺃﹶﻧﺎ ﻧﻘﹾﺴِﻢ ﻋﻠﹶﻴﻚ ﺑِﻪِ ،ﺃﹶﻭ ﻧﺴﺄﹶﻟﹸﻚ ﺑِﺠﺎﻫِﻪِ ﻋِﻨﺪﻙ ،ﺇِﺫﹾ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﻣﺮﺍﺩﺍ ﻟﹶﻜﹶﺎﻥﹶ ﺟﺎﻩ ﺍﻟﻨﺒِﻲ r ﺃﹶﻋﻈﹶﻢ ﻭﺃﹶﻋﻈﹶﻢ ﻣِﻦ ﺟﺎﻩِ ﺍﻟﹾﻌﺒﺎﺱِ. ﻭﺗﺎﺭﺓﹰ ﻳﻘﹸﻮﻝﹸ :ﺑِﺎﺗﺒﺎﻋِﻲ ﻟِﺮﺳﻮﻟِﻚ ﻭﻣﺤﺒﺘِﻲ ﻟﹶﻪ ﻭﺇِﳝﺎﻧِﻲ ﺑِﻪِ ﻭﺳﺎﺋِﺮِ ﺃﹶﻧﺒِﻴﺎﺋِﻚ ﻭﺭﺳﻠِﻚ ﻭﺗﺼﺪِﻳﻘِﻲ ﻟﹶﻬﻢ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ .ﻓﹶﻬﺬﹶﺍ ﻣِﻦ ﺃﹶﺣﺴﻦِ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﺍﻟﺪﻋﺎﺀِ ﻭﺍﻟﺘﻮﺳﻞِ ﻭﺍﻟِﺎﺳﺘِﺸﻔﹶﺎﻉِ. ﻓﹶﻠﹶﻔﹾﻆﹸ ﺍﻟﺘﻮﺳﻞِ ﺑِﺎﻟﺸﺨﺺِ ﻭﺍﻟﺘﻮﺟﻪِ ﺑِﻪِ ﻓِﻴﻪِ ﺇِﺟﻤﺎﻝﹲ ،ﻏﹶﻠِﻂﹶ ﺑِﺴﺒﺒِﻪِ ﻣﻦ ﻟﹶﻢ ﻳﻔﹾﻬﻢ ﻣﻌﻨﺎﻩ :ﻓﹶﺈِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﻪِ ﺍﻟﺘﺴﺒﺐ ﺑِﻪِ ﻟِﻜﹶﻮﻧِﻪِ ﺩﺍﻋِﻴﺎ ﻭﺷﺎﻓِﻌﺎ ،ﻭﻫﺬﹶﺍ ﻓِﻲ ﺣﻴﺎﺗِﻪِ ﻳﻜﹸﻮﻥﹸ ،ﺃﹶﻭ ﻟِﻜﹶﻮﻥِ ﺍﻟﺪﺍﻋِﻲ ﻣﺤِﺒﺎ ﻟﹶﻪ، ﻣﻄِﻴﻌﺎ ﻟِﺄﹶﻣﺮِﻩِ ،ﻣﻘﹾﺘﺪِﻳﺎ ﺑِﻪِ ،ﻭﺫﹶﻟِﻚ ﺃﹶﻫﻞﹲ ﻟِﻠﹾﻤﺤﺒﺔِ ﻭﺍﻟﻄﱠﺎﻋﺔِ ﻭﺍﻟِﺎﻗﹾﺘِﺪﺍﺀِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﺘﻮﺳﻞﹸ ﺇِﻣﺎ ﺑِﺪﻋﺎﺀِ ﺍﻟﹾﻮﺳِﻴﻠﹶﺔِ ﻭﺷﻔﹶﺎﻋﺘِﻪِ ،ﻭﺇِﻣﺎ ﺑِﻤﺤﺒﺔِ ﺍﻟﺴﺎﺋِﻞِ ﻭﺍﺗﺒﺎﻋِﻪِ ،ﺃﹶﻭ ﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﺈِﻗﹾﺴﺎﻡ ﺑِﻪِ ﻭﺍﻟﺘﻮﺳﻞﹸ ﺑِﺬﹶﺍﺗِﻪِ ،ﻓﹶﻬﺬﹶﺍ ﺍﻟﺜﱠﺎﻧِﻲ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻛﹶﺮِﻫﻮﻩ ﻭﻧﻬﻮﺍ ﻋﻨﻪ. ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺴﺆﺍﻝﹸ ﺑِﺎﻟﺸﻲﺀِ ،ﻗﹶﺪ ﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﺘﺴﺒﺐ ﺑِﻪِ ،ﻟِﻜﹶﻮﻧِﻪِ ﺳﺒﺒﺎ ﻓِﻲ ﺣﺼﻮﻝِ ﺍﻟﹾﻤﻄﹾﻠﹸﻮﺏِ، ﻭﻗﹶﺪ ﻳﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﺈِﻗﹾﺴﺎﻡ ﺑِﻪِ. ﻭﻣِﻦ ﺍﻟﹾﺄﹶﻭﻝِ :ﺣﺪِﻳﺚﹸ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﻭﻭﺍ ﺇِﻟﹶﻰ ﺍﻟﹾﻐﺎﺭِ ،ﻭﻫﻮ ﺣﺪِﻳﺚﹲ ﻣﺸﻬﻮﺭ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻭﻏﹶﻴﺮِﻫِﻤﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺼﺨﺮﺓﹶ ﺍﻧﻄﹶﺒﻘﹶﺖ ﻋﻠﹶﻴﻬِﻢ ،ﻓﹶﺘﻮﺳﻠﹸﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺑِﺬِﻛﹾﺮِ ﺃﹶﻋﻤﺎﻟِﻬِﻢ ﺍﻟﺼﺎﻟِﺤﺔِ ﺍﻟﹾﺨﺎﻟِﺼﺔِ ،ﻭﻛﹸﻞﱡ ﻭﺍﺣِﺪٍ ﻣِﻨﻬﻢ ﻳﻘﹸﻮﻝﹸ :ﻓﹶﺈِﻥﹾ ﻛﹸﻨﺖ ﻓﹶﻌﻠﹾﺖ ﺫﹶﻟِﻚ ﺍﺑﺘِﻐﺎﺀَ ﻭﺟﻬِﻚ ﻓﹶﺎﻓﹾﺮﺝ ﻋﻨﺎ ﻣﺎ ﻧﺤﻦ ﻓِﻴﻪِ ،ﻓﹶﺎﻧﻔﹶﺮﺟﺖِ ﺍﻟﺼﺨﺮﺓﹸ ﻓﹶﺨﺮﺟﻮﺍ ﻳﻤﺸﻮﻥﹶ .ﻓﹶﻬﺆﻟﹶﺎﺀِ :ﺩﻋﻮﺍ ﺍﻟﻠﱠﻪ ﺑِﺼﺎﻟِﺢِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﺍﻟﺼﺎﻟِﺤﺔﹶ ﻫِﻲ ﺃﹶﻋﻈﹶﻢ ﻣﺎ ﻳﺘﻮﺳﻞﹸ ﺑِﻪِ ﺍﻟﹾﻌﺒﺪ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻭﻳﺘﻮﺟﻪ ﺑِﻪِ ﺇِﻟﹶﻴﻪِ ،ﻭﻳﺴﺄﹶﻟﹸﻪ ﺑِﻪِ ،ﻟِﺄﹶﻧﻪ ﻭﻋﺪ ﺃﹶﻥﹾ ﻳﺴﺘﺠِﻴﺐ ﻟِﻠﱠﺬِﻳﻦِ ﺁﻣﻨﻮﺍ ﻭﻋﻤِﻠﹸﻮﺍ ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﻭﻳﺰِﻳﺪﻫﻢ ﻣِﻦ ﻓﹶﻀﻠِﻪِ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ ). (٩٦٤ ٢٣٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻟﹶﻴﺴﺖ ﻛﹶﺎﻟﺸﻔﹶﺎﻋﺔِ ﻋِﻨﺪ ﺍﻟﹾﺒﺸﺮِ[ ﻓﹶﺎﻟﹾﺤﺎﺻِﻞﹸ ﺃﹶﻥﱠ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻟﹶﻴﺴﺖ ﻛﹶﺎﻟﺸﻔﹶﺎﻋﺔِ ﻋِﻨﺪ ﺍﻟﹾﺒﺸﺮِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺸﻔِﻴﻊ ﻋِﻨﺪ ﺍﻟﹾﺒﺸﺮِ ﻛﹶﻤﺎ ﺃﹶﻧﻪ ﺷﺎﻓِﻊ ﻟِﻠﻄﱠﺎﻟِﺐِ ﺷﻔﱠﻌﻪ ﻓِﻲ ﺍﻟﻄﱠﻠﹶﺐِ ،ﺑِﻤﻌﻨﻰ ﺃﹶﻧﻪ ﺻﺎﺭ ﺷﻔﹾﻌﺎ ﻓِﻴﻪِ ﺑﻌﺪ ﺃﹶﻥﹾ ﻛﹶﺎﻥﹶ ﻭِﺗﺮﺍ ،ﻓﹶﻬﻮ ﺃﹶﻳﻀﺎ ﻗﹶﺪ ﺷﻔﹶﻊ ﺍﻟﹾﻤﺸﻔﹸﻮﻉ ﺇِﻟﹶﻴﻪِ ،ﻭﺑِﺸﻔﹶﺎﻋﺘِﻪِ ﺻﺎﺭ ﻓﹶﺎﻋِﻠﹰﺎ ﻟِﻠﹾﻤﻄﹾﻠﹸﻮﺏِ ،ﻓﹶﻘﹶﺪ ﺷﻔﱠﻊ ﺍﻟﻄﱠﺎﻟِﺐ ﻭﺍﻟﹾﻤﻄﹾﻠﹸﻮﺏ ﻣِﻨﻪ ،ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻭِﺗﺮ ،ﻟﹶﺎ ﻳﺸﻔﹶﻌﻪ ﺃﹶﺣﺪ ،ﻓﹶﻠﹶﺎ ﻳﺸﻔﹶﻊ ﻋِﻨﺪﻩ ﺃﹶﺣﺪ ﺇِﻟﱠﺎ ﺑِﺈِﺫﹾﻧِﻪِ ،ﻓﹶﺎﻟﹾﺄﹶﻣﺮ ﻛﹸﻠﱡﻪ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﻠﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ ﺑِﻮﺟﻪٍ .ﻓﹶﺴﻴﺪ ﺍﻟﺸﻔﹶﻌﺎﺀِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺇِﺫﹶﺍ ﺳﺠﺪ ﻭﺣﻤِﺪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ ﺍﻟﻠﱠﻪ} :ﺍﺭﻓﹶﻊ ﺭﺃﹾﺳﻚ ،ﻭﻗﹸﻞﹾ ﻳﺴﻤﻊ ،ﻭﺍﺳﺄﹶﻝﹾ ﺗﻌﻄﹶﻪ ،ﻭﺍﺷﻔﹶﻊ ﺗﺸ ﱠﻔﻊ ،ﻓﹶﻴﺤﺪ ﻟﹶﻪ ﺣﺪﺍ ﻓﹶﻴﺪﺧِﻠﹸﻬﻢ ﺍﻟﹾﺠﻨﺔﹶ{ ) ، (١ﻓﹶﺎﻟﹾﺄﹶﻣﺮ ﻛﹸﻠﱡﻪ ﻟِﻠﱠﻪِ .ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ﺗﻌﺎﻟﹶﻰ} :
Ì•øBF{$# z`ÏB š•s9 }§øŠs9
¬! ¼ã&©#ä. t•øBF{$# ¨bÎ) ö@è%
« .(٣) {íäóÓxﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&ß,ù=sƒø:$# ã&s! Ÿwr
.(٢) {3ﻭﻗﹶﺎﻝﹶ {3 â•öDF{$#ur
)(٤
ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻟﹶﺎ ﻳﺸﻔﹶﻊ ﻋِﻨﺪﻩ ﺃﹶﺣﺪ ﺇِﻟﱠﺎ ﺑِﺈِﺫﹾﻧِﻪِ ﻟِﻤﻦ ﻳﺸﺎﺀُ ،ﻭﻟﹶﻜِﻦ ﻳﻜﹾﺮِﻡ ﺍﻟﺸﻔِﻴﻊ ﺑِﻘﹶﺒﻮﻝِ ﺷﻔﹶﺎﻋﺘِﻪِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ } rﺍﺷﻔﹶﻌﻮﺍ ﺗﺆﺟﺮﻭﺍ ،ﻭﻳﻘﹾﻀِﻲ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻟِﺴﺎﻥِ ﻧﺒِﻴﻪِ ﻣﺎ ﻳﺸﺎﺀُ{ ) .(٥ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ ﺍﻟﻠﱠﻪِ
r
r
ﻗﹶﺎﻝﹶ} :ﻳﺎ ﺑﻨِﻲ ﻋﺒﺪِ ﻣﻨﺎﻑٍ ،ﻟﹶﺎ ﺃﹶﻣﻠِﻚ ﻟﹶﻜﹸﻢ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺷﻴﺌﹰﺎ ،ﻳﺎ ﺻﻔِﻴﺔﹸ ﻳﺎ ﻋﻤﺔﹶ ﺭﺳﻮﻝِ ﻟﹶﺎ ﺃﹶﻣﻠِﻚ ﻟﹶﻚِ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺷﻴﺌﹰﺎ ،ﻳﺎ ﻋﺒﺎﺱ ﻋﻢ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ،ﻟﹶﺎ ﺃﹶﻣﻠِﻚ ﻟﹶﻚ ﻣِﻦ ﺍﻟﻠﱠﻪِ
ﺷﻴﺌﹰﺎ{ ) .(٦ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﺃﹶﻳﻀﺎ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
}ﻟﹶﺎ ﺃﹸﻟﹾﻔِﻴﻦ ﺃﹶﺣﺪﻛﹸﻢ ﻳﺄﹾﺗِﻲ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻋﻠﹶﻰ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٢٠٦ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٣١٢ﺃﲪﺪ )، (١١٦/٣ ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ). (٥٢ ) (2ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٥٤ ) (3ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٢٨ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٥٤ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺰﻛﺎﺓ ) ، (١٣٦٥ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (٢٦٢٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥١٣١ﺃﲪﺪ ). (٤٠٠/٤ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٢٦٠٢ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٢٠٦ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣١٨٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٣٦٤٦ﺃﲪﺪ ) ، (٤٤٩/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٣٢ ٢٣٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺭﻗﹶﺒﺘِﻪِ ﺑﻌِﲑ ﻟﹶﻪ ﺭﻏﹶﺎﺀٌ ،ﺃﹶﻭ ﺷﺎﺓﹲ ﻟﹶﻬﺎ ﻳﻌﺎﺭ ،ﺃﹶﻭ ﺭِﻗﹶﺎﻉ ﺗﺨﻔِﻖ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻏِﹾﺜﻨِﻲ ﺃﹶﻏِﹾﺜﻨِﻲ ،ﻓﹶﺄﹶﻗﹸﻮﻝﹸ :ﻗﹶﺪ ﺃﹶﺑﻠﹶﻐﺘﻚ ،ﻟﹶﺎ ﺃﹶﻣﻠِﻚ ﻟﹶﻚ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺷﻲﺀٍ{ ) (٢) .(١ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺳﻴﺪ ﺍﻟﹾﺨﻠﹾﻖِ ﻭﺃﹶﻓﹾﻀﻞﹸ ﺍﻟﺸﻔﹶﻌﺎﺀِ ﻳﻘﹸﻮﻝﹸ ﻟِﺄﹶﺧﺺ ﺍﻟﻨﺎﺱِ ﺑِﻪِ :ﻟﹶﺎ ﺃﹶﻣﻠِﻚ ﻟﹶﻜﹸﻢ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺷﻲﺀٍ ﻓﹶﻤﺎ ﺍﻟﻈﱠﻦ ﺑِﻐﻴﺮِﻩِ؟ ﻭﺇِﺫﹶﺍ ﺩﻋﺎﻩ ﺍﻟﺪﺍﻋِﻲ، ﻭﺷﻔﹶﻊ ﻋِﻨﺪﻩ ﺍﻟﺸﻔِﻴﻊ ،ﻓﹶﺴﻤِﻊ ﺍﻟﺪﻋﺎﺀَ ،ﻭﻗﹶﺒِﻞﹶ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ،ﻟﹶﻢ ﻳﻜﹸﻦ ﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﺆﺛﱢﺮ ﻓِﻴﻪِ ﻛﹶﻤﺎ ﻳﺆﺛﱢﺮ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻓﹶﺈِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻫﻮ ﺍﻟﱠﺬِﻱ ﺟﻌﻞﹶ ﻫﺬﹶﺍ ﻳﺪﻋﻮ ﻭﻳﺸﻔﹶﻊ ،ﻭﻫﻮ ﺍﻟﹾﺨﺎﻟِﻖ ﻟِﺄﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ ،ﻓﹶﻬﻮ ﺍﻟﱠﺬِﻱ ﻭﻓﱠﻖ ﺍﻟﹾﻌﺒﺪ ﻟِﻠﺘﻮﺑﺔِ ﺛﹸﻢ ﻗﹶﺒِﻠﹶﻬﺎ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻭﻓﱠﻘﹶﻪ ﻟِﻠﹾﻌﻤﻞِ ﺛﹸﻢ ﺃﹶﺛﹶﺎﺑﻪ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻭﻓﱠﻘﹶﻪ ﻟِﻠﺪﻋﺎﺀِ ﺛﹸﻢ ﺃﹶﺟﺎﺑﻪ .ﻭﻫﺬﹶﺍ ﻣﺴﺘﻘِﻴﻢ ﻋﻠﹶﻰ ﺃﹸﺻﻮﻝِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ،ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺧﺎﻟِﻖ ﻛﹸﻞﱢ ﺷﻲﺀٍ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (٢٩٠٨ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٣١ﺃﲪﺪ ). (٤٢٦/٢ ) (2ﻫﻮ ﳐﺘﺼﺮ ﻣﻌﲎ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ، ٩٤٩٩ :ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ . ٨٣ : ٢ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ،ﻭﻗﻮﻟﻪ " ﺛﻐﺎﺀ " ،ﻭﻫﻮ ﺻﻴﺎﺡ ﺍﻟﻐﻨﻢ .ﻭﺑﺪﻟﻪ ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻳﻌﺎﺭ " .ﻭﻫﻮ ﲟﻌﻨﺎﻩ ،ﻭﻟﻜﻦ ﺃﺛﺒﺘﻨﺎ ﻣﺎ ﰲ ﺍﳌﺴﻨﺪ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ .ﻭﻗﻮﻟﻪ )ﺃﻭ ﺭﻗﺎﻉ ﲣﻔﻖ( ﺑﺪﻟﻪ ﰲ ﺍﳌﻄﺒﻮﻋﺔ )ﺃﻭ ﻗﺎﻉ ﳜﻔﻖ( ،ﻭﻫﻮ ﺧﻄﺄ ﻻ ﻣﻌﲎ ﻟﻪ . ٢٣٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺍﻟﹾﻤِﻴﺜﹶﺎﻕ ﺍﻟﱠﺬِﻱ ﺃﹶﺧﺬﹶﻩ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺁﺩﻡ ﻭﺫﹸﺭﻳﺘِﻪِ ﺣﻖ[ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺍﻟﹾﻤِﻴﺜﹶﺎﻕ ﺍﻟﱠﺬِﻱ ﺃﹶﺧﺬﹶﻩ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻣِﻦ ﺁﺩﻡ ﻭﺫﹸﺭﻳﺘِﻪِ ﺣﻖ.( ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
#’n?tã öNèdy‰pkô-r&ur öNåktJ-ƒÍh‘èŒ óOÏdÍ‘qßgàß `ÏB tPyŠ#uä ûÓÍ_t/ .`ÏB y7•/u‘ x‹s{r& øŒÎ)ur
&#x‹»yd ô`tã $¨Zà2 $¯RÎ) ÏpyJ»uŠÉ)ø9$# tPöqtƒ (#qä9qà)s? cr& ¡ !$tRô‰Îgx© ¡ 4’n?t/ (#qä9$s% ( öNä3În/t•Î/ àMó¡s9r& öNÍkŦàÿRr tû,Î#Ïÿ»xî
.(١) {ÇÊÐËÈﺃﹶﺧﺒﺮ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻧﻪ ﺍﺳﺘﺨﺮﺝ ﺫﹸﺭﻳﺔﹶ ﺑﻨِﻲ ﺁﺩﻡ ﻣِﻦ ﺃﹶﺻﻠﹶﺎﺑِﻬِﻢ ﺷﺎﻫِﺪِﻳﻦ ﻋﻠﹶﻰ
ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺭﺑﻬﻢ ﻭﻣﻠِﻴﻜﹸﻬﻢ ﻭﺃﹶﻧﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﻫﻮ .ﻭﻗﹶﺪ ﻭﺭﺩﺕ ﺃﹶﺣﺎﺩِﻳﺚﹸ ﻓِﻲ ﺃﹶﺧﺬِ ﺍﻟﺬﱡﺭﻳﺔِ ﻣِﻦ ﺻﻠﹾﺐِ ﺁﺩﻡ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﺗﻤﻴِﻴﺰِﻫِﻢ ﺇِﻟﹶﻰ ﺃﹶﺻﺤﺎﺏِ ﺍﻟﹾﻴﻤِﲔِ ﻭﺇِﻟﹶﻰ ﺃﹶﺻﺤﺎﺏِ ﺍﻟﺸﻤﺎﻝِ ،ﻭﻓِﻲ ﺑﻌﻀِﻬﺎ ﺍﻟﹾﺈِﺷﻬﺎﺩ ﻋﻠﹶﻴﻬِﻢ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺭﺑﻬﻢ: ﻓﹶﻤِﻨﻬﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻋﻦِ ﺍﻟﻨﺒِﻲ }ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻤِﻴﺜﹶﺎﻕ ﻣِﻦ ﻇﹶﻬﺮِ ﺁﺩﻡ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺑِﻨﻌﻤﺎﻥﹶ -ﻳﻮﻡ ﻋﺮﻓﹶﺔﹶ ﺻﻠﹾﺒِﻪِ ﻛﹸﻞﱠ ﺫﹸﺭﻳﺔٍ ﺫﹶﺭﺃﹶﻫﺎ ،ﻓﹶﻨﺜﹶﺮﻫﺎ ﺑﻴﻦ ﻳﺪﻳﻪِ ،ﺛﹸﻢ ﻛﹶﻠﱠﻤﻬﻢ ﻗﹸﺒﻠﹰﺎ ،ﻗﹶﺎﻝﹶ} :
)(٢
r
ﻗﹶﺎﻝﹶ:
ﻓﹶﺄﹶﺧﺮﺝ ﻣِﻦ
&(#qä9$s% ( öNä3În/t•Î/ àMó¡s9r
.(٣) {¡ !$tRô‰Îgx© ¡ 4’n?t/ﺇِﻟﹶﻰ ﻗﹶﻮﻟِﻪِ{.(٤) {ÇÊÐÌÈ tbqè=ÏÜö7ßJø9$# } : ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋِﻲ ﺃﹶﻳﻀﺎ ،ﻭﺍﺑﻦ ﺟﺮِﻳﺮٍ ،ﻭﺍﺑﻦ ﺃﹶﺑِﻲ ﺣﺎﺗِﻢٍ ،ﻭﺍﻟﹾﺤﺎﻛِﻢ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﺪﺭﻙِ ،ﻭﻗﹶﺎﻝﹶ: ﺻﺤِﻴﺢ ﺍﻟﹾﺈِﺳﻨﺎﺩِ ﻭﻟﹶﻢ ﻳﺨﺮِﺟﺎﻩ. ﻭﺭﻭﻯ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﺃﹶﻳﻀﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦِ ﺍﻟﹾﺨﻄﱠﺎﺏِ
t
ﺃﹶﻧﻪ ﺳﺌِﻞﹶ ﻋﻦ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ،ﻓﹶﻘﹶﺎﻝﹶ:
ﺳﻤِﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﺳﺌِﻞﹶ ﻋﻨﻬﺎ ،ﻓﹶﻘﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺧﻠﹶﻖ ﺁﺩﻡ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﺛﹸﻢ ﻣﺴﺢ ﻇﹶﻬﺮﻩ ﺑِﻴﻤِﻴﻨِﻪِ ﻓﹶﺎﺳﺘﺨﺮﺝ ﻣِﻨﻪ ﺫﹸﺭﻳﺔﹰ ،ﻗﹶﺎﻝﹶ :ﺧﻠﹶﻘﹾﺖ ﻫﺆﻟﹶﺎﺀِ ﻟِﻠﹾﺠﻨﺔِ ﻭﺑِﻌﻤﻞِ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﻳﻌﻤﻠﹸﻮﻥﹶ .ﺛﹸﻢ ﻣﺴﺢ
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٧٢ ) (2ﺍﻟﺬﻱ ﰲ ﺍﳌﺴﻨﺪ ﺑﻄﺒﻌﺘﻴﻪ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﳊﺎﻛﻢ ) :ﻳﻌﲏ( ﺑﺪﻝ ) ﻳﻮﻡ( .ﻥ . ) (3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٢ : ) (4ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٣ : ٢٣٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻇﹶﻬﺮﻩ ،ﻓﹶﺎﺳﺘﺨﺮﺝ ﻣِﻨﻪ ﺫﹸﺭﻳﺔﹰ ﻗﹶﺎﻝﹶ :ﺧﻠﹶﻘﹾﺖ ﻫﺆﻟﹶﺎﺀِ ﻟِﻠﻨﺎﺭِ ﻭﺑِﻌﻤﻞِ ﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ﻳﻌﻤﻠﹸﻮﻥﹶ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺟﻞﹲ: ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻓﹶﻔِﻴﻢ ﺍﻟﹾﻌﻤﻞﹸ ؟ ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
] ﺇِﻥﱠ ﺍﻟﻠﱠﻪ [ U ﺇِﺫﹶﺍ ﺧﻠﹶﻖ ﺍﻟﹾﻌﺒﺪ ﻟِﻠﹾﺠﻨﺔِ
ﺍﺳﺘﻌﻤﻠﹶﻪ ﺑِﻌﻤﻞِ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ،ﺣﺘﻰ ﻳﻤﻮﺕ ﻋﻠﹶﻰ ﻋﻤﻞٍ ﻣِﻦ ﺃﹶﻋﻤﺎﻝِ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ،ﻓﹶﻴﺪﺧﻞﹶ ﺑِﻪِ ﺍﻟﹾﺠﻨﺔﹶ، ﻭﺇِﺫﹶﺍ ﺧﻠﹶﻖ ﺍﻟﹾﻌﺒﺪ ﻟِﻠﻨﺎﺭِ ﺍﺳﺘﻌﻤﻠﹶﻪ ﺑِﻌﻤﻞِ ﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ،ﺣﺘﻰ ﻳﻤﻮﺕ ﻋﻠﹶﻰ ﻋﻤﻞٍ ﻣِﻦ ﺃﹶﻋﻤﺎﻝِ ﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ﻓﹶﻴﺪﺧﻞﹶ ﺑِﻪِ ﺍﻟﻨﺎﺭ .(١) {ﻭﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﺘﺮﻣِﺬِﻱ ،ﻭﺍﻟﻨﺴﺎﺋِﻲ ،ﻭﺍﺑﻦ ﺃﹶﺑِﻲ ﺣﺎﺗِﻢٍ ،ﻭﺍﺑﻦ ﺟﺮِﻳﺮٍ ،ﻭﺍﺑﻦ ﺣِﺒﺎﻥﹶ ﻓِﻲ ﺻﺤِﻴﺤِﻪِ (٢) .ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣِﺬِﻱ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﻗﹶﺎﻝﹶ} :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻟﹶﻤﺎ ﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺁﺩﻡ ﻣﺴﺢ ﻋﻠﹶﻰ ﻇﹶﻬﺮِﻩِ ،ﻓﹶﺴﻘﹶﻂﹶ ﻣِﻦ ﻇﹶﻬﺮِﻩِ ﻛﹸﻞﱡ ﻧﺴﻤﺔٍ ﻫﻮ ﺧﺎﻟِﻘﹸﻬﺎ ﻣِﻦ ﺫﹸﺭﻳﺘِﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﺟﻌﻞﹶ ﺑﻴﻦ ﻋﻴﻨﻲ ﻛﹸﻞﱢ ﺇِﻧﺴﺎﻥٍ ﻣِﻨﻬﻢ ﻭﺑِﻴﺼﺎ ﻣِﻦ ﻧﻮﺭٍ ،ﺛﹸﻢ ﻋﺮﺿﻬﻢ ﻋﻠﹶﻰ ﺁﺩﻡ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻱ ﺭﺏ ،ﻣﻦ ﻫﺆﻟﹶﺎﺀِ ؟ ﻗﹶﺎﻝﹶ :ﻫﺆﻟﹶﺎﺀِ ﺫﹸﺭﻳﺘﻚ ،ﻓﹶﺮﺃﹶﻯ ﺭﺟﻠﹰﺎ ﻣِﻨﻬﻢ ،ﻓﹶﺄﹶﻋﺠﺒﻪ ﻭﺑِﻴﺺ ﻣﺎ ﺑﻴﻦ ﻋﻴﻨﻴﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻱ ﺭﺏ ،ﻣﻦ ﻫﺬﹶﺍ ؟ ﻗﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﺭﺟﻞﹲ ﻣِﻦ ﺁﺧِﺮِ ﺍﻟﹾﺄﹸﻣﻢِ ﻣِﻦ ﺫﹸﺭﻳﺘِﻚ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻪ: ﺩﺍﻭﺩ ،ﻗﹶﺎﻝﹶ :ﺭﺏ ،ﻛﹶﻢ ﻋﻤﺮﻩ ؟ ﻗﹶﺎﻝﹶ :ﺳِﺘﻮﻥﹶ ﺳﻨﺔﹰ ،ﻗﹶﺎﻝﹶ :ﺃﹶﻱ ﺭﺏ ،ﺯِﺩﻩ ﻣِﻦ ﻋﻤﺮِﻱ ﺃﹶﺭﺑﻌِﲔ ﺳﻨﺔﹰ ،ﻓﹶﻠﹶﻤﺎ ﺍﻧﻘﹶﻀﻰ ﻋﻤﺮ ﺁﺩﻡ ،ﺟﺎﺀَ ﻣﻠﹶﻚ ﺍﻟﹾﻤﻮﺕِ ،ﻗﹶﺎﻝﹶ :ﺃﹶﻭﻟﹶﻢ ﻳﺒﻖ ﻣِﻦ ﻋﻤﺮِﻱ ﺃﹶﺭﺑﻌﻮﻥﹶ ﺳﻨﺔﹰ ؟ ﻗﹶﺎﻝﹶ :ﺃﹶﻭﻟﹶﻢ ﺗﻌﻄِﻬﺎ ﺍﺑﻨﻚ ﺩﺍﻭﺩ ؟ ﻗﹶﺎﻝﹶ :ﻓﹶﺠﺤﺪ ﻓﹶﺠﺤﺪﺕ ﺫﹸﺭﻳﺘﻪ ،ﻭﻧﺴِﻲ ﺁﺩﻡ ،ﻓﹶﻨﺴِﻴﺖ ﺫﹸﺭﻳﺘﻪ، ﻭﺧﻄِﺊﹶ ﺁﺩﻡ ،ﻓﹶﺨﻄِﺌﹶﺖ {.(٣) ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﺍﻟﺘﺮﻣِﺬِﻱ :ﻫﺬﹶﺍ ﺣﺪِﻳﺚﹲ ﺣﺴﻦ ﺻﺤِﻴﺢ .ﻭﺭﻭﺍﻩ ﺍﻟﹾﺤﺎﻛِﻢ ﻭﻗﹶﺎﻝﹶ :ﺻﺤِﻴﺢ ﻋﻠﹶﻰ ﺷﺮﻁِ ﻣﺴﻠِﻢٍ ﻭﻟﹶﻢ ﻳﺨﺮﺟﺎﻩ. ﻭﺭﻭﻯ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﺃﹶﻳﻀﺎ ﻋﻦ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ tﻋﻦِ ﺍﻟﻨﺒِﻲ r ﻗﹶﺎﻝﹶ} :ﻳﻘﹶﺎﻝﹸ ﻟِﻠﺮﺟﻞِ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ :ﺃﹶﺭﺃﹶﻳﺖ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻟﹶﻚ ﻣﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺭﺽِ ﻣِﻦ ﺷﻲﺀٍ ،ﺃﹶﻛﹸﻨﺖ ﻣﻔﹾﺘﺪِﻳﺎ ﺑِﻪِ ؟
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٠٧٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٠٣ﺃﲪﺪ ) ، (٤٥/١ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ). (١٦٦١ ) (2ﻫﻮ ﰲ ﺍﳌﺴﻨﺪ ﺑﺮﻗﻢ ٣١١ :ﻭﻧﻘﻠﻪ ﺍﺑﻦ ﻛﺜﲑ ، ٥٨٧ -٥٨٦ : ٣ﻭﰲ ﺍﻟﺘﺎﺭﻳﺦ . ٩٠-٨٩ : ١ﻭﻗﺪ ﺻﺤﺤﻨﺎﻩ ﻫﻨﺎ ﻣﻦ ﺍﳌﺴﻨﺪ ،ﻭﺍﻟﺰﻳﺎﺩﺗﺎﻥ ﻫﻨﺎ ﺃﺛﺒﺘﻨﺎﳘﺎ ﻣﻦ ﺍﳌﺴﻨﺪ . ) (3ﰲ ﺍﻷﺻﻞ ) ﻭﺧﻄﺊ ﺁﺩﻡ ﻓﺨﻄﻴﺖ( ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٦٧ / ٥ﺭﻗﻢ ) ، (٣٠٧٦ﻭﺍﳊﺎﻛﻢ ) / ٢ ٥ﻭ . (٥٨٦ﻥ .ﺫﹸﺭﻳﺘﻪ. ٢٣٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺎﻝﹶ :ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻧﻌﻢ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻗﹶﺪ ﺃﹶﺭﺩﺕ ﻣِﻨﻚ ﺃﹶﻫﻮﻥﹶ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻗﹶﺪ ﺃﹶﺧﺬﹾﺕ ﻋﻠﹶﻴﻚ ﻓِﻲ ﻇﹶﻬﺮِ ﺁﺩﻡ ﺃﹶﻥﹾ ﻟﹶﺎ ﺗﺸﺮِﻙ ﺑِﻲ ﺷﻴﺌﹰﺎ ﻓﹶﺄﹶﺑﻴﺖ ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﺗﺸﺮِﻙ ﺑِﻲ ﺷﻴﺌﹰﺎ{ ) .(١ﻭﺃﹶﺧﺮﺟﺎﻩ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﺃﹶﻳﻀﺎ. ﻭﻓِﻲ ﺫﹶﻟِﻚ ﺃﹶﺣﺎﺩِﻳﺚﹸ ﺃﹸﺧﺮ ﺃﹶﻳﻀﺎ ﻛﹸﻠﱡﻬﺎ ﺩﺍﻟﱠﺔﹲ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺍﺳﺘﺨﺮﺝ ﺫﹸﺭﻳﺔﹶ ﺁﺩﻡ ﻣِﻦ ﺻﻠﹾﺒِﻪ، ﻭﻣﻴﺰ ﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ﻭﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ. ﻭﻣِﻦ ﻫﻨﺎ ﻗﹶﺎﻝﹶ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﹾﺄﹶﺭﻭﺍﺡ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ﻗﹶﺒﻞﹶ ﺍﻟﹾﺄﹶﺟﺴﺎﺩِ .ﻭﻫﺬِﻩِ ﺍﻟﹾﺂﺛﹶﺎﺭ ﻟﹶﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺳﺒﻖِ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﺍﻟﹾﺄﹶﺟﺴﺎﺩ ﺳﺒﻘﹰﺎ ﻣﺴﺘﻘِﺮﺍ ﺛﹶﺎﺑِﺘﺎ ،ﻭﻏﹶﺎﻳﺘﻬﺎ ﺃﹶﻥﹾ ﺗﺪﻝﱠ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺑﺎﺭِﺋﹶﻬﺎ ﻭﻓﹶﺎﻃِﺮﻫﺎ ﺳﺒﺤﺎﻧﻪ ﺻﻮﺭ ﺍﻟﻨﺴﻤﺔﹶ ﻭﻗﹶﺪﺭ ﺧﻠﹾﻘﹶﻬﺎ ﻭﺃﹶﺟﻠﹶﻬﺎ ﻭﻋﻤﻠﹶﻬﺎ ،ﻭﺍﺳﺘﺨﺮﺝ ﺗِﻠﹾﻚ ﺍﻟﺼﻮﺭ ﻣِﻦ ﻣﺎﺩﺗِﻬﺎ ،ﺛﹸﻢ ﺃﹶﻋﺎﺩﻫﺎ ﺇِﻟﹶﻴﻬﺎ ،ﻭﻗﹶﺪﺭ ﺧﺮﻭﺝ ﻛﹸﻞﱢ ﻓﹶﺮﺩٍ ﻣِﻦ ﺃﹶﻓﹾﺮﺍﺩِﻫﺎ ﻓِﻲ ﻭﻗﹾﺘِﻪِ ﺍﻟﹾﻤﻘﹶﺪﺭِ ﻟﹶﻪ ،ﻭﻟﹶﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻬﺎ ﺧﻠِﻘﹶﺖ ﺧﻠﹾﻘﹰﺎ ﻣﺴﺘﻘِﺮﺍ ﻭﺍﺳﺘﻤﺮﺕ ﻣﻮﺟﻮﺩﺓﹰ ﻧﺎﻃِﻘﹶﺔﹰ ﻛﹸﻠﱡﻬﺎ ﻓِﻲ ﻣﻮﺿِﻊٍ ﻭﺍﺣِﺪٍ ﺛﹸﻢ ﻳﺮﺳِﻞﹸ ﻣِﻨﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ ﺟﻤﻠﹶﺔﹰ ﺑﻌﺪ ﺟﻤﻠﹶﺔٍ ،ﻛﹶﻤﺎ ﻗﹶﺎﻟﹶﻪ ﺍﺑﻦ ﺣﺰﻡٍ .ﻓﹶﻬﺬﹶﺍ ﻟﹶﺎ ﺗﺪﻝﱡ ﺍﻟﹾﺂﺛﹶﺎﺭ ﻋﻠﹶﻴﻪِ ،ﻧﻌﻢِ ،ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻳﺨﻠﹸﻖ ﻣِﻨﻬﺎ ﺟﻤﻠﹶﺔﹰ ﺑﻌﺪ ﺟﻤﻠﹶﺔٍ ،ﻛﹶﻤﺎ ﻗﹶﺎﻟﹶﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻮﺟﻪِ ﺍﻟﱠﺬِﻱ ﺳﺒﻖ ﺑِﻪِ ﺍﻟﺘﻘﹾﺪِﻳﺮ ﺃﹶﻭﻟﹰﺎ ،ﻓﹶﻴﺠِﻲﺀُ ﺍﻟﹾﺨﻠﹾﻖ ﺍﻟﹾﺨﺎﺭِﺟِﻲ ﻣﻄﹶﺎﺑِﻘﹰﺎ ﻟِﻠﺘﻘﹾﺪِﻳﺮِ ﺍﻟﺴﺎﺑِﻖِ ،ﻛﹶﺸﺄﹾﻧِﻪِ ﺳﺒﺤﺎﻧﻪ ﻓِﻲ ﺟﻤِﻴﻊِ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ،ﻓﹶﺈِﻧﻪ ﻗﹶﺪﺭ ﻟﹶﻬﺎ ﺃﹶﻗﹾﺪﺍﺭﺍ ﻭﺁﺟﺎﻟﹰﺎ ،ﻭﺻِﻔﹶﺎﺕٍ ﻭﻫﻴﺌﹶﺎﺕٍ ،ﺛﹸﻢ ﺃﹶﺑﺮﺯﻫﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﺟﻮﺩِ ﻣﻄﹶﺎﺑِﻘﹶﺔﹰ ﻟِﺬﹶﻟِﻚ ﺍﻟﺘﻘﹾﺪِﻳﺮِ ﺍﻟﺴﺎﺑِﻖِ. ﻓﹶﺎﻟﹾﺂﺛﹶﺎﺭ ﺍﻟﹾﻤﺮﻭِﻳﺔﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﺇِﻧﻤﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﺪﺭِ ﺍﻟﺴﺎﺑِﻖِ ،ﻭﺑﻌﻀﻬﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺍﺳﺘﺨﺮﺝ ﺃﹶﻣﺜﹶﺎﻟﹶﻬﻢ ﻭﺻﻮﺭﻫﻢ ﻭﻣﻴﺰ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻌﺎﺩﺓِ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺸﻘﹶﺎﻭﺓِ.
]ﺑﻴﺎﻥﹸ ﺍﻟﹾﻤﺮﺍﺩِ ﻣِﻦ ﺍﻟﹾﺈِﺷﻬﺎﺩِ ﻋﻠﹶﻰ ﺑﻨِﻲ ﺁﺩﻡ[
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺈِﺷﻬﺎﺩ ﻋﻠﹶﻴﻬِﻢ ﻫﻨﺎﻙ ،ﻓﹶﺈِﻧﻤﺎ ﻫﻮ ﻓِﻲ ﺣﺪِﻳﺜﹶﻴﻦِ ﻣﻮﻗﹸﻮﻓﹶﻴﻦِ ﻋﻠﹶﻰ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﻭﺍﺑﻦِ ﻋﻤﺮ
)(٢
ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ .ﻭﻣِﻦ ﺛﹶﻢ ﻗﹶﺎﻝﹶ ﻗﹶﺎﺋِﻠﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﻭﺍﻟﹾﺨﻠﹶﻒِ :ﺇِﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻬﺬﹶﺍ
ﺍﻟﹾﺈِﺷﻬﺎﺩِ ﺇِﻧﻤﺎ ﻫﻮ ﻓِﻄﹾﺮﺗﻬﻢ ﻋﻠﹶﻰ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﻛﹶﻠﹶﺎﻡ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﻜﹶﺮِﳝﺔِ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦١٨٩ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ) ، (٢٨٠٥ﺃﲪﺪ ). (١٢٧/٣ ) (2ﰲ ﺍﻷﺻﻞ " :ﻋﻤﺮ " .ﻭﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﺍﺗﻀﺢ ﺃﻧﻪ ﲢﺮﻳﻒ ،ﺣﻴﺚ ﱂ ﳒﺪ ﻟﻌﻤﺮﺣﺪﻳﺜﹰﺎ ﰲ ﺍﻹﺷﻬﺎﺩ . ﻭﲟﺜﻞ ﺫﻟﻚ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ .ﻥ . ٢٣٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓِﻲ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﻭﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ ﺷﻬِﺪﻧﺎ :ﺃﹶﻱ ﻗﹶﺎﻟﹸﻮﺍ :ﺑﻠﹶﻰ ﺷﻬِﺪﻧﺎ ﺃﹶﻧﻚ ﺭﺑﻨﺎ. ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﻭﺃﹸﺑﻲ ﺑﻦِ ﻛﹶﻌﺐٍ .ﻭﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﺃﹶﻳﻀﺎ :ﺃﹶﺷﻬﺪ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺑﻌﺾٍ. ﻭﻗِﻴﻞﹶ :ﺷﻬِﺪﻧﺎ ﻣِﻦ ﻗﹶﻮﻝِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ،ﻭﺍﻟﹾﻮﻗﹾﻒ ﻋﻠﹶﻰ ﻗﹶﻮﻟِﻪِ ﺑﻠﹶﻰ .ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﻣﺠﺎﻫِﺪٍ ﻭﺍﻟﻀﺤﺎﻙِ ﻭﻗﹶﺎﻝﹶ ﺍﻟﺴﺪﻱ ﺃﹶﻳﻀﺎ :ﻫﻮ ﺧﺒﺮ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻭﻣﻠﹶﺎﺋِﻜﹶﺘِﻪِ ﺃﹶﻧﻬﻢ ﺷﻬِﺪﻭﺍ ﻋﻠﹶﻰ ﺇِﻗﹾﺮﺍﺭِ ﺑﻨِﻲ ﺁﺩﻡ .ﻭﺍﻟﹾﺄﹶﻭﻝﹸ ﺃﹶﻇﹾﻬﺮ ،ﻭﻣﺎ ﻋﺪﺍﻩ ﺍﺣﺘِﻤﺎﻝﹲ ﻟﹶﺎ ﺩﻟِﻴﻞﹶ ﻋﻠﹶﻴﻪِ ،ﻭﺇِﻧﻤﺎ ﻳﺸﻬﺪ ﻇﹶﺎﻫِﺮ ﺍﻟﹾﺂﻳﺔِ ﻟِﻠﹾﺄﹶﻭﻝِ. ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻣِﻦ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ ﻣﻦ ﻟﹶﻢ ﻳﺬﹾﻛﹸﺮ ﺳِﻮﻯ ﺍﻟﹾﻘﹶﻮﻝِ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺍﺳﺘﺨﺮﺝ ﺫﹸﺭﻳﺔﹶ ﺁﺩﻡ ﻣِﻦ ﻇﹶﻬﺮِﻩِ ﻭﺃﹶﺷﻬﺪﻫﻢ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﺛﹸﻢ ﺃﹶﻋﺎﺩﻫﻢ ،ﻛﹶﺎﻟﺜﱠﻌﻠﹶﺒِﻲ ﻭﺍﻟﹾﺒﻐﻮِﻱ ﻭﻏﹶﻴﺮِﻫِﻤﺎ .ﻭﻣِﻨﻬﻢ ﻣﻦ ﻟﹶﻢ ﻳﺬﹾﻛﹸﺮﻩ ،ﺑﻞﹾ ﺫﹶﻛﹶﺮ ﺃﹶﻧﻪ ﻧﺼﺐ ﻟﹶﻬﻢ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹶ ﻋﻠﹶﻰ ﺭﺑﻮﺑِﻴﺘِﻪِ ﻭﻭﺣﺪﺍﻧِﻴﺘِﻪِ ﻭﺷﻬِﺪﺕ ﺑِﻬﺎ ﻋﻘﹸﻮﻟﹸﻬﻢ ﻭﺑﺼﺎﺋِﺮﻫﻢ ﺍﻟﱠﺘِﻲ ﺭﻛﹶﺒﻬﺎ ﺍﻟﻠﱠﻪ ﻓِﻴﻬِﻢ ،ﻛﹶﺎﻟﺰﻣﺨﺸﺮِﻱ ﻭﻏﹶﻴﺮِﻩِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﺫﹶﻛﹶﺮ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ، ﻛﹶﺎﻟﹾﻮﺍﺣِﺪِﻱ ﻭﺍﻟﺮﺍﺯِﻱ ﻭﺍﻟﹾﻘﹸﺮﻃﹸﺒِﻲ ﻭﻏﹶﻴﺮِﻫِﻢ ،ﻟﹶﻜِﻦ ﻧﺴﺐ ﺍﻟﺮﺍﺯِﻱ ﺍﻟﹾﻘﹶﻮﻝﹶ ﺍﻟﹾﺄﹶﻭﻝﹶ ﺇِﻟﹶﻰ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ، ﻭﺍﻟﺜﱠﺎﻧِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ. ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﺍﻟﹾﺂﻳﺔﹶ ﻟﹶﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻮﻝِ ﺍﻟﹾﺄﹶﻭﻝِ ،ﺃﹶﻋﻨِﻲ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺧﺬﹶ ﻛﹶﺎﻥﹶ ﻣِﻦ ﻇﹶﻬﺮِ ﺁﺩﻡ ،ﻭﺇِﻧﻤﺎ ﻓِﻴﻬﺎ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺧﺬﹶ ﻣِﻦ ﻇﹸﻬﻮﺭِ ﺑﻨِﻲ ﺁﺩﻡ ،ﻭﺇِﻧﻤﺎ ﺫﹶﻛﹶﺮ ﺍﻟﹾﺄﹶﺧﺬﹶ ﻣِﻦ ﻇﹶﻬﺮِ ﺁﺩﻡ ﻭﺍﻟﹾﺈِﺷﻬﺎﺩ ﻋﻠﹶﻴﻬِﻢ ﻫﻨﺎﻙ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ،ﻭﻓِﻲ ﺑﻌﻀِﻬﺎ ﺍﻟﹾﺄﹶﺧﺬﹸ ﻭﺍﻟﹾﻘﹶﻀﺎﺀُ ﺑِﺄﹶﻥﱠ ﺑﻌﻀﻬﻢ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﻨﺔِ ﻭﺑﻌﻀﻬﻢ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺭِ ،ﻛﹶﻤﺎ ﻓِﻲ ﺣﺪِﻳﺚِ ﻋﻤﺮ
t
ﻭﻓِﻲ ﺑﻌﻀِﻬﺎ ﺍﻟﹾﺄﹶﺧﺬﹸ ﻭﺇِﺭﺍﺀَﺓﹸ ﺁﺩﻡ ﺇِﻳﺎﻫﻢ ﻣِﻦ ﻏﹶﻴﺮِ ﻗﹶﻀﺎﺀٍ ﻭﻟﹶﺎ
ﺇِﺷﻬﺎﺩٍ ،ﻛﹶﻤﺎ ﻓِﻲ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ .ﻭﺍﻟﱠﺬِﻱ ﻓِﻴﻪِ ﺍﻟﹾﺈِﺷﻬﺎﺩ - ﻋﻠﹶﻰ ﺍﻟﺼﻔﹶﺔِ ﺍﻟﱠﺘِﻲ ﻗﹶﺎﻟﹶﻬﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻘﹶﻮﻝِ ﺍﻟﹾﺄﹶﻭﻝِ -ﻣﻮﻗﹸﻮﻑ ﻋﻠﹶﻰ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﻭﻋﻤﺮ ،ﻭﺗﻜﹶﻠﱠﻢ ﻓِﻴﻪِ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﻟﹶﻢ ﻳﺨﺮﺟﻪ ﺃﹶﺣﺪ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺼﺤِﻴﺢِ ﻏﹶﻴﺮ ﺍﻟﹾﺤﺎﻛِﻢِ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﺪﺭﻙِ ﻋﻠﹶﻰ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻭﺍﻟﹾﺤﺎﻛِﻢ ﻣﻌﺮﻭﻑ ﺗﺴﺎﻫﻠﹸﻪ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ. ﻭﺍﻟﱠﺬِﻱ ﻓِﻴﻪِ ﺍﻟﹾﻘﹶﻀﺎﺀُ ﺑِﺄﹶﻥﱠ ﺑﻌﻀﻬﻢ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﻨﺔِ ﻭﺑﻌﻀﻬﻢ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺭِ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻘﹶﺪﺭِ. ﻭﺫﹶﻟِﻚ ﺷﻮﺍﻫِﺪﻩ ﻛﹶﺜِﲑﺓﹲ ،ﻭﻟﹶﺎ ﻧِﺰﺍﻉ ﻓِﻴﻪِ ﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ،ﻭﺇِﻧﻤﺎ ﻳﺨﺎﻟِﻒ ﻓِﻴﻪِ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ ﺍﻟﹾﻤﺒﻄِﻠﹸﻮﻥﹶ ﺍﻟﹾﻤﺒﺘﺪِﻋﻮﻥﹶ.
٢٣٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﻭﻝﹸ :ﻓﹶﺎﻟﻨﺰﺍﻉ ﻓِﻴﻪِ ﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﻭﺍﻟﹾﺨﻠﹶﻒِ ،ﻭﻟﹶﻮﻟﹶﺎ ﻣﺎ ﺍﻟﹾﺘﺰﻣﺘﻪ ﻣِﻦ ﺍﻟِﺎﺧﺘِﺼﺎﺭِ ﻟﹶﺒﺴﻄﹾﺖ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹶ ﺍﻟﹾﻮﺍﺭِﺩﺓﹶ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻭﻣﺎ ﻗِﻴﻞﹶ ﻣِﻦ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻴﻬﺎ ،ﻭﻣﺎ ﺫﹸﻛِﺮ ﻓِﻴﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﻤﻌﻘﹸﻮﻟﹶﺔِ ﻭﺩﻟﹶﺎﻟﹶﺔِ ﺃﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﻜﹶﺮِﳝﺔِ. ﻗﹶﺎﻝﹶ ﺍﻟﹾﻘﹸﺮﻃﹸﺒِﻲ :ﻭﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﻣﺸﻜِﻠﹶﺔﹲ ،ﻭﻗﹶﺪ ﺗﻜﹶﻠﱠﻢ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻓِﻲ ﺗﺄﹾﻭِﻳﻠِﻬﺎ ،ﻓﹶﻨﺬﹾﻛﹸﺮ ﻣﺎ ﺫﹶﻛﹶﺮﻭﻩ ﻣِﻦ ﺫﹶﻟِﻚ ،ﺣﺴﺐ ﻣﺎ ﻭﻗﹶﻔﹾﻨﺎ ﻋﻠﹶﻴﻪِ .ﻓﹶﻘﹶﺎﻝﹶ ﻗﹶﻮﻡ :ﻣﻌﻨﻰ ﺍﻟﹾﺂﻳﺔِ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﺧﺮﺝ ﻣِﻦ ﻇﹶﻬﺮِ ﺑﻨِﻲ ﺁﺩﻡ ﺑﻌﻀﻬﻢ ﻣِﻦ ﺑﻌﺾٍ ] ،ﻗﹶﺎﻟﹸﻮﺍ [ ﻭﻣﻌﻨﻰ }
öNÍkŦàÿRr& #’n?tã öNèdy‰pkô-r&ur
& (١) {( öNä3În/t•Î/ àMó¡s9rﺩﻟﱠﻬﻢ
ﻋﻠﹶﻰ ﺗﻮﺣِﻴﺪِﻩِ ،ﻟِﺄﹶﻥﱠ ﻛﹸﻞﱠ ﺑﺎﻟِﻎٍ ﻳﻌﻠﹶﻢ ﺿﺮﻭﺭﺓﹰ ﺃﹶﻥﱠ ﻟﹶﻪ ﺭﺑﺎ ﻭﺍﺣِﺪﺍ (٢) {( öNä3În/t•Î/ àMó¡s9r& } .ﺃﹶﻱ: ﻗﹶﺎﻝﹶ ،ﻓﹶﻘﹶﺎﻡ ﺫﹶﻟِﻚ ﻣﻘﹶﺎﻡ ﺍﻟﹾﺈِﺷﻬﺎﺩِ ﻋﻠﹶﻴﻬِﻢ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ} : &tûüÏèͬ!$sÛ $oY÷•s?r
{ÇÊÊÈ
)(٣
!$tGs9$s%
ﺫﹶﻫﺐ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻔﱠﺎﻝﹸ ﻭﺃﹶﻃﹾﻨﺐ .ﻭﻗِﻴﻞﹶ :ﺇِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﺃﹶﺧﺮﺝ
ﺍﻟﹾﺄﹶﺭﻭﺍﺡ ﻗﹶﺒﻞﹶ ﺧﻠﹾﻖِ ﺍﻟﹾﺄﹶﺟﺴﺎﺩِ ،ﻭﺇِﻧﻪ ﺟﻌﻞﹶ ﻓِﻴﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻣﺎ ﻋﻠِﻤﺖ ﺑِﻪِ ﻣﺎ ﺧﺎﻃﹶﺒﻬﺎ .ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺍﻟﹾﻘﹸﺮﻃﹸﺒِﻲ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹶ ﺍﻟﹾﻮﺍﺭِﺩﺓﹶ ﻓِﻲ ﺫﹶﻟِﻚ ،ﺇِﻟﹶﻰ ﺁﺧِﺮِ ﻛﹶﻠﹶﺎﻣِﻪِ. ﻭﺃﹶﻗﹾﻮﻯ ﻣﺎ ﻳﺸﻬﺪ ﻟِﺼِﺤﺔِ ﺍﻟﹾﻘﹶﻮﻝِ ﺍﻟﹾﺄﹶﻭﻝِ :ﺣﺪِﻳﺚﹸ ﺃﹶﻧﺲٍ ﺍﻟﹾﻤﺨﺮﺝ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﺍﻟﱠﺬِﻱ ﻓِﻴﻪِ: }ﻗﹶﺪ ﺃﹶﺭﺩﺕ ﻣِﻨﻚ ﻣﺎ ﻫﻮ ﺃﹶﻫﻮﻥﹸ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻗﹶﺪ ﺃﹶﺧﺬﹾﺕ ﻋﻠﹶﻴﻚ ﻓِﻲ ﻇﹶﻬﺮِ ﺁﺩﻡ ﺃﹶﻥﹾ ﻟﹶﺎ ﺗﺸﺮِﻙ ﺑِﻲ ﺷﻴﺌﹰﺎ ﻓﹶﺄﹶﺑﻴﺖ ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﺗﺸﺮِﻙ ﺑِﻲ{ ) .(٤ﻭﻟﹶﻜِﻦ ﻗﹶﺪ ﺭﻭِﻱ ﻣِﻦ ﻃﹶﺮِﻳﻖٍ ﺃﹸﺧﺮﻯ} :ﻗﹶﺪ ﺳﺄﹶﻟﹾﺘﻚ ﺃﹶﻗﹶﻞﱠ ﻣِﻦ ﺫﹶﻟِﻚ ﻭﺃﹶﻳﺴﺮ ﻓﹶﻠﹶﻢ ﺗﻔﹾﻌﻞﹾ ،ﻓﹶﻴﺮﺩ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺭِ{ ) .(٥ﻭﻟﹶﻴﺲ ﻓِﻴﻪِ "ﻓِﻲ ﻇﹶﻬﺮِ ﺁﺩﻡ ." ﻭﻟﹶﻴﺲ ﻓِﻲ ﺍﻟﺮﻭﺍﻳﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﺇِﺧﺮﺍﺟﻬﻢ ﻣِﻦ ﻇﹶﻬﺮِ ﺁﺩﻡ ﻋﻠﹶﻰ ﺍﻟﺼﻔﹶﺔِ ﺍﻟﱠﺘِﻲ ﺫﹶﻛﹶﺮﻫﺎ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﻘﹶﻮﻝِ ﺍﻟﹾﺄﹶﻭﻝِ.
) (1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٢ ) (2ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٢ : ) (3ﺳﻮﺭﺓ ﻓﹸﺼﻠﹶﺖ ﺁﻳﺔ . ١١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦١٨٩ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ) ، (٢٨٠٥ﺃﲪﺪ ). (١٢٧/٣ ) (5ﺃﲪﺪ ). (٢٠٨/٣ ٢٣٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻞِ ﺍﻟﹾﻘﹶﻮﻝﹸ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻣﺘﻀﻤﻦ ﻟِﺄﹶﻣﺮﻳﻦِ ﻋﺠِﻴﺒﻴﻦِ: ﺃﹶﺣﺪﻫﻤﺎ :ﻛﹶﻮﻥﹸ ﺍﻟﻨﺎﺱِ ﺗﻜﹶﻠﱠﻤﻮﺍ ﺣِﻴﻨﺌِﺬٍ ﻭﺃﹶﻗﹶﺮﻭﺍ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﻭﺃﹶﻧﻪ ﺑِﻬﺬﹶﺍ ﺗﻘﹸﻮﻡ ﺍﻟﹾﺤﺠﺔﹸ ﻋﻠﹶﻴﻬِﻢ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ. ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻥﱠ ﺍﻟﹾﺂﻳﺔﹶ ﺩﻟﱠﺖ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﻭﺍﻟﹾﺂﻳﺔﹸ ﻟﹶﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻟِﻮﺟﻮﻩٍ: ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﻣِﻦ ﺑﻨِﻲ ﺁﺩﻡ ،ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﻣِﻦ ﺁﺩﻡ. ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﻣِﻦ ﻇﹸﻬﻮﺭِﻫِﻢ ،ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﻣِﻦ ﻇﹶﻬﺮِﻩِ ،ﻭﻫﺬﹶﺍ ﺑﺪﻝﹸ ﺑﻌﺾٍ ،ﺃﹶﻭ ﺑﺪﻝﹸ ﺍﺷﺘِﻤﺎﻝٍ ،ﻭﻫﻮ ﺃﹶﺣﺴﻦ. ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﺫﹸﺭﻳﺎﺗِﻬِﻢ ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﺫﹸﺭﻳﺘﻪ. ﺍﻟﺮﺍﺑِﻊ :ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﻭﺃﹶﺷﻬﺪﻫﻢ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ،ﻭﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺸﺎﻫِﺪ ﺫﹶﺍﻛِﺮﺍ ﻟِﻤﺎ ﺷﻬِﺪ ﺑِﻪِ، ﻭﻫﻮ ﺇِﻧﻤﺎ ﻳﺬﹾﻛﹸﺮ ﺷﻬﺎﺩﺗﻪ ﺑﻌﺪ ﺧﺮﻭﺟِﻪِ ﺇِﻟﹶﻰ ﻫﺬِﻩِ ﺍﻟﺪﺍﺭِ -ﻛﹶﻤﺎ ﺗﺄﹾﺗِﻲ ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺇِﻟﹶﻰ ﺫﹶﻟِﻚ - ﻟﹶﺎ ﻳﺬﹾﻛﹸﺮ ﺷﻬﺎﺩﺓﹰ ﻗﹶﺒﻠﹶﻪ. ﺍﻟﹾﺨﺎﻣِﺲ :ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﹶﺧﺒﺮ ﺃﹶﻥﱠ ﺣِﻜﹾﻤﺔﹶ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﺷﻬﺎﺩِ ﺇِﻗﹶﺎﻣﺔﹲ ﻟِﻠﹾﺤﺠﺔِ ﻋﻠﹶﻴﻬِﻢ ،ﻟِﺌﹶﻠﱠﺎ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ} :
)tû,Î#Ïÿ»xî #x‹»yd ô`tã $¨Zà2 $¯RÎ
{ÇÊÐËÈ
ﻭﺍﻟﹾﻔِﻄﹾﺮﺓِ ﺍﻟﱠﺘِﻲ ﻓﹸﻄِﺮﻭﺍ ﻋﻠﹶﻴﻬﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)(١
ﻭﺍﻟﹾﺤﺠﺔﹸ ﺇِﻧﻤﺎ ﻗﹶﺎﻣﺖ ﻋﻠﹶﻴﻬِﻢ ﺑِﺎﻟﺮﺳﻞِ
‘•™Ä¨$¨Z=Ï9 tbqä3tƒ žxy¥Ï9 tûïÍ‘É‹YãBur tûïÎŽÅe³t6•B Wxß
.(٢) {4 È@ß™”•9$# y‰÷èt/ 8p¤fãm «!$# ’n?tã
ﺍﻟﺴﺎﺩِﺱ :ﺗﺬﹾﻛِ ﲑﻫﻢ ﺑِﺬﹶﻟِﻚ ،ﻟِﺌﹶﻠﱠﺎ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ} :
tû,Î#Ïÿ »xî
{ÇÊÐËÈ
)(٣
)#x‹»yd ô`tã $¨Zà2 $¯RÎ
ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻧﻬﻢ ﻏﹶﺎﻓِﻠﹸﻮﻥﹶ ﻋﻦِ ﺍﻟﹾﺈِﺧﺮﺍﺝِ ﻟﹶﻬﻢ ﻣِﻦ ﺻﻠﹾ ﺐِ ﺁﺩﻡ ﻛﹸﻠﱢﻬﻢ
ﻭﺇِﺷﻬﺎﺩِﻫِﻢ ﺟﻤِﻴﻌﺎ ﺫﹶﻟِﻚ ﺍﻟﹾﻮﻗﹾﺖ ،ﻓﹶﻬﺬﹶﺍ ﻟﹶﺎ ﻳﺬﹾ ﻛﹸﺮﻩ ﺃﹶﺣﺪ ﻣِﻨﻬﻢ.
) (1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٢ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ١٦٥ ) (3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٢ ٢٤٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺴﺎﺑِﻊ :ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ{( öNÏdω÷èt/ .`ÏiB Zp-ƒÍh‘èŒ $¨Zà2ur ã@ö7s% `ÏB $tRät!$t/#uä x8sŽõ°r& !$oÿ©VÎ) (#þqä9qà)s? ÷rr& } :
)(١
ﻓﹶﺬﹶﻛﹶﺮ ﺣِﻜﹾﻤﺘﻴﻦِ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﺷﻬﺎﺩِ؛ ﻟِﺌﹶﻠﱠﺎ ﻳﺪﻋﻮﺍ ﺍﻟﹾﻐﻔﹾﻠﹶﺔﹶ ،ﺃﹶﻭ ﻳﺪﻋﻮﺍ ﺍﻟﺘﻘﹾﻠِﻴﺪ ،ﻓﹶﺎﻟﹾﻐﺎﻓِﻞﹸ ﻟﹶﺎ ﺷﻌﻮﺭ ﻟﹶﻪ، ﻭﺍﻟﹾﻤﻘﹶﻠﱢﺪ ﻣﺘﺒِﻊ ﻓِﻲ ﺗﻘﹾﻠِﻴﺪِﻩِ ﻟِﻐﻴﺮِﻩِ .ﻭﻟﹶﺎ ﺗﺘﺮﺗﺐ ﻫﺎﺗﺎﻥِ ﺍﻟﹾﺤِﻜﹾﻤﺘﺎﻥِ ﺇِﻟﱠﺎ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺎﻣﺖ ﺑِﻪِ ﺍﻟﹾﺤﺠﺔﹸ ﻣِﻦ ﺍﻟﺮﺳﻞِ ﻭﺍﻟﹾﻔِﻄﹾﺮﺓِ. ﺍﻟﺜﱠﺎﻣِﻦ :ﻗﹶﻮﻟﹸﻪ} :
&tbqè=ÏÜö7ßJø9$# Ÿ@yèsù $oÿÏ3 $uZä3Î=ökçJsùr
{ÇÊÐÌÈ
)(٢
ﺃﹶﻱ ﻟﹶﻮ ﻋﺬﱠﺑﻬﻢ ﺑِﺠﺤﻮﺩِﻫِﻢ
ﻭﺷِﺮﻛِﻬِﻢ ﻟﹶﻘﹶﺎﻟﹸﻮﺍ ﺫﹶﻟِﻚ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺇِﻧﻤﺎ ﻳﻬﻠِﻜﹸﻬﻢ ﺑِﻤﺨﺎﻟﹶﻔﹶﺔِ ﺭﺳﻠِﻪِ ﻭﺗﻜﹾﺬِﻳﺒِﻬِﻢ ،ﻭﻗﹶﺪ ﺃﹶﺧﺒﺮ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟِﻴﻬﻠِﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺑِﻈﹸﻠﹾﻢٍ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻏﹶﺎﻓِﻠﹸﻮﻥﹶ ،ﻭﺇِﻧﻤﺎ ﻳﻬﻠِﻜﹸﻬﻢ ﺑﻌﺪ ﺍﻟﹾﺈِﻋﺬﹶﺍﺭِ ﻭﺍﻟﹾﺈِﻧﺬﹶﺍﺭِ ﺑِﺈِﺭﺳﺎﻝِ ﺍﻟﺮﺳﻞِ. ﺍﻟﺘﺎﺳِﻊ :ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﹶﺷﻬﺪ ﻛﹸﻞﱠ ﻭﺍﺣِﺪٍ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺃﹶﻧﻪ ﺭﺑﻪ ﻭﺧﺎﻟِﻘﹸﻪ ،ﻭﺍﺣﺘﺞ ﻋﻠﹶﻴﻪِ ﺑِﻬﺬﹶﺍ ﻓِﻲ ﻏﹶﻴﺮِ ﻣﻮﺿِﻊٍ ﻣِﻦ ﻛِﺘﺎﺑِﻪِ ،ﻛﹶﻘﹶﻮﻟِﻪِ (٣) {4 ª!$# £`ä9qà)u‹s9 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ ô`¨B NßgtFø9r'y™ ûÈõs9ur } :ﻓﹶﻬﺬِﻩِ ﻫِﻲ ﺍﻟﹾﺤﺠﺔﹸ ﺍﻟﱠﺘِﻲ ﺃﹶﺷﻬﺪﻫﻢ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﺑِﻤﻀﻤﻮﻧِﻬﺎ ،ﻭﺫﹶﻛﱠﺮﺗﻬﻢ ﺑِﻬﺎ ﺭﺳﻠﹸﻪ ،ﺑِﻘﹶﻮﻟِﻬِﻢ} :
&«!$# ’Îûr
©.(٤) {( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Ì•ÏÛ$sù A7x ﺍﻟﹾﻌﺎﺷِﺮ :ﺃﹶﻧﻪ ﺟﻌﻞﹶ ﻫﺬﹶﺍ ﺁﻳﺔﹰ ،ﻭﻫِﻲ ﺍﻟﺪﻟﹶﺎﻟﹶﺔﹸ ﺍﻟﹾﻮﺍﺿِﺤﺔﹸ ﺍﻟﹾﺒﻴﻨﺔﹸ ﺍﻟﹾﻤﺴﺘﻠﹾﺰِﻣﺔﹸ ﻟِﻤﺪﻟﹸﻮﻟِﻬﺎ ] ﺑِﺤﻴﺚﹸ ﻟﹶﺎ ﻳﺘﺨﻠﱠﻒ ﻋﻨﻬﺎ ﺍﻟﹾﻤﺪﻟﹸﻮﻝﹸ [ ﻭﻫﺬﹶﺍ ﺷﺄﹾﻥﹸ ﺁﻳﺎﺕِ ﺍﻟﺮﺏ ﺗﻌﺎﻟﹶﻰ ] ،ﻓﹶﺈِﻧﻬﺎ ﺃﹶﺩِﻟﱠﺔﹲ ﻣﻌِﻴﻨﺔﹲ ﻋﻠﹶﻰ ﻣﻄﹾﻠﹸﻮﺏٍ ﻣﻌﻴﻦٍ ﻣﺴﺘﻠﹾﺰﻣِﺔﹲ ﻟِﻠﹾﻌِﻠﹾﻢِ ﺑِﻪِ [ ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ :ﻭﻛﹶﺬﹶﻟِﻚ ﻧﻔﹶﺼﻞﹸ ﺍﻟﹾﺂﻳﺎﺕِ ﻭﻟﹶﻌﻠﱠﻬﻢ ﻳﺮﺟِﻌﻮﻥﹶ
)(٥
ﻭﺇِﻧﻤﺎ
ﺫﹶﻟِﻚ ﺑِﺎﻟﹾﻔِﻄﹾﺮﺓِ ﺍﻟﱠﺘِﻲ ﻓﹶﻄﹶﺮ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻴﻬﺎ ﻟﹶﺎ ﺗﺒﺪِﻳﻞﹶ ﻟِﺨﻠﹾﻖِ ﺍﻟﻠﱠﻪِ ،ﻓﹶﻤﺎ ﻣِﻦ ﻣﻮﻟﹸﻮﺩٍ ﺇِﻟﱠﺎ ﻳﻮﻟﹶﺪ ﻋﻠﹶﻰ
) (1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٣ ) (2ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧٣ ) (3ﺳﻮﺭﺓ ﻟﹸﻘﹾﻤﺎﻥﹶ ﺁﻳﺔ . ٢٥ ) (4ﺳﻮﺭﺓ ﺇِﺑﺮﺍﻫِﻴﻢ ﺁﻳﺔ . ١٠ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٧٤ ٢٤١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻔِﻄﹾﺮﺓِ ،ﻟﹶﺎ ﻳﻮﻟﹶﺪ ﻣﻮﻟﹸﻮﺩ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ ﻫﺬِﻩِ ﺍﻟﹾﻔِﻄﹾﺮﺓِ ،ﻫﺬﹶﺍ ﺃﹶﻣﺮ ﻣﻔﹾﺮﻭﻍﹲ ﻣِﻨﻪ ،ﻟﹶﺎ ﻳﺘﺒﺪﻝﹸ ﻭﻟﹶﺎ ﻳﺘﻐﻴﺮ .ﻭﻗﹶﺪ ﺗﻘﹶﺪﻣﺖِ ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ .ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ. ﻭﻗﹶﺪ ﺗﻔﹶﻄﱠﻦ ﻟِﻬﺬﹶﺍ ﺍﺑﻦ ﻋﻄِﻴﺔﹶ ﻭﻏﹶﻴﺮﻩ ،ﻭﻟﹶﻜِﻦ ﻫﺎﺑﻮﺍ ﻣﺨﺎﻟﹶﻔﹶﺔﹶ ﻇﹶﺎﻫِﺮِ ﺗِﻠﹾﻚ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﱠﺘِﻲ ﻓِﻴﻬﺎ ﺍﻟﺘﺼﺮِﻳﺢ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﺧﺮﺟﻬﻢ ﻭﺃﹶﺷﻬﺪﻫﻢ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﺛﹸﻢ ﺃﹶﻋﺎﺩﻫﻢ .ﻭﻛﹶﺬﹶﻟِﻚ ﺣﻜﹶﻰ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ ﺍﻟﺸﻴﺦ ﺃﹶﺑﻮ ﻣﻨﺼﻮﺭٍ ﺍﻟﹾﻤﺎﺗﺮِﻳﺪِﻱ ﻓِﻲ ﺷﺮﺡِ ﺍﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ ﻭﺭﺟﺢ ﺍﻟﹾﻘﹶﻮﻝﹶ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻭﺗﻜﹶﻠﱠﻢ ﻋﻠﹶﻴﻪِ ﻭﻣﺎﻝﹶ ﺇِﻟﹶﻴﻪِ.
]ﺍﻟﹾﺈِﻗﹾﺮﺍﺭ ﺑِﺎﻟﺮﺑﻮﺑِﻴﺔِ ﺃﹶﻣﺮ ﻓِﻄﹾﺮِﻱ ﻭﺍﻟﺸﺮﻙ ﺃﹶﻣﺮ ﻃﹶﺎﺭِﺉ[ ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻗﹾﺮﺍﺭ ﺑِﺎﻟﺮﺑﻮﺑِﻴﺔِ ﺃﹶﻣﺮ ﻓِﻄﹾﺮِﻱ ،ﻭﺍﻟﺸﺮﻙ ﺣﺎﺩِﺙﹲ ﻃﹶﺎﺭِﺉ ،ﻭﺍﻟﹾﺄﹶﺑﻨﺎﺀُ ﺗﻘﹶﻠﱠﺪﻭﻩ ﻋﻦِ
ﺍﻟﹾﺂﺑﺎﺀِ ،ﻓﹶﺈِﺫﹶﺍ ﺍﺣﺘﺠﻮﺍ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﺂﺑﺎﺀَ ﺃﹶﺷﺮﻛﹸﻮﺍ ﻭﻧﺤﻦ ﺟﺮﻳﻨﺎ ﻋﻠﹶﻰ ﻋﺎﺩﺗِﻬِﻢ ﻛﹶﻤﺎ ﻳﺠﺮِﻱ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻰ ﻋﺎﺩﺓِ ﺁﺑﺎﺋِﻬِﻢ ﻓِﻲ ﺍﻟﹾﻤﻄﹶﺎﻋِﻢِ ﻭﺍﻟﹾﻤﻠﹶﺎﺑِﺲِ ﻭﺍﻟﹾﻤﺴﺎﻛِﻦِ ،ﻳﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ :ﺃﹶﻧﺘﻢ ﻛﹸﻨﺘﻢ ﻣﻌﺘﺮِﻓِﲔ ﺑِﺎﻟﺼﺎﻧِﻊِ ،ﻣﻘِﺮﻳﻦ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺭﺑﻜﹸﻢ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ ،ﻭﻗﹶﺪ ﺷﻬِﺪﺗﻢ ﺑِﺬﹶﻟِﻚ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ،ﻓﹶﺈِﻥﱠ ﺷﻬﺎﺩﺓﹶ ﺍﻟﹾﻤﺮﺀِ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﻫِﻲ ﺇِﻗﹾﺮﺍﺭﻩ ﺑِﺎﻟﺸﻲﺀِ ﻟﹶﻴﺲ ﺇِﻟﱠﺎ ،ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ} : #’n?tã öqs9ur ¬! uä!#y‰pkà- ÅÝó¡É)ø9$$Î/ tûüÏBº§qs% (#qçRqä.
* (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ
& .(١) {öNä3Å¡àÿRrﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﺃﹶﺷﻬﺪ
ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻲ ﺑِﻜﹶﺬﹶﺍ ،ﺑﻞﹾ ﻣﻦ ﺃﹶﻗﹶﺮ ﺑِﺸﻲﺀٍ ﻓﹶﻘﹶﺪ ﺷﻬِﺪ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺑِﻪِ ،ﻓﹶﻠِﻢ ﻋﺪﻟﹾﺘﻢ ﻋﻦ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻭﺍﻟﹾﺈِﻗﹾﺮﺍﺭِ ﺍﻟﱠﺬِﻱ ﺷﻬِﺪﺗﻢ ﺑِﻪِ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﺸﺮﻙِ ؟ ﺑﻞﹾ ﻋﺪﻟﹾﺘﻢ ﻋﻦِ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺍﻟﹾﻤﺘﻴﻘﱠﻦِ ﺇِﻟﹶﻰ ﻣﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻟﹶﻪ ﺣﻘِﻴﻘﹶﺔﹲ ،ﺗﻘﹾﻠِﻴﺪﺍ ﻟِﻤﻦ ﻟﹶﺎ ﺣﺠﺔﹶ ﻣﻌﻪ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﺗﺒﺎﻋِﻬِﻢ ﻓِﻲ ﺍﻟﹾﻌﺎﺩﺍﺕِ ﺍﻟﺪﻧﻴﻮِﻳﺔِ ،ﻓﹶﺈِﻥﱠ ﺗِﻠﹾﻚ ﻟﹶﻢ ﻳﻜﹸﻦ ﻋِﻨﺪﻛﹸﻢ ﻣﺎ ﻳﻌﻠﹶﻢ ﺑِﻪِ ﻓﹶﺴﺎﺩﻫﺎ ،ﻭﻓِﻴﻪِ ﻣﺼﻠﹶﺤﺔﹲ ﻟﹶﻜﹸﻢ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﺸﺮﻙِ ،ﻓﹶﺈِﻧﻪ ﻛﹶﺎﻥﹶ ﻋِﻨﺪﻛﹸﻢ ﻣِﻦ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻭﺍﻟﺸﻬﺎﺩﺓِ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﻣﺎ ﻳﺒﻴﻦ ﻓﹶﺴﺎﺩﻩ ﻭﻋﺪﻭﻟﹶﻜﹸﻢ ﻓِﻴﻪِ ﻋﻦِ ﺍﻟﺼﻮﺍﺏِ. ﻓﹶﺈِﻥﱠ ﺍﻟﺪﻳﻦ ﺍﻟﱠﺬِﻱ ﻳﺄﹾﺧﺬﹸﻩ ﺍﻟﺼﺒِﻲ ﻋﻦ ﺃﹶﺑﻮﻳﻪِ ﻫﻮ :ﺩِﻳﻦ ﺍﻟﺘﺮﺑِﻴﺔِ ﻭﺍﻟﹾﻌﺎﺩﺓِ ،ﻭﻫﻮ ﻟِﺄﹶﺟﻞِ ﻣﺼﻠﹶﺤﺔِ ﺍﻟﺪﻧﻴﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻄﱢﻔﹾﻞﹶ ﻟﹶﺎ ﺑﺪ ﻟﹶﻪ ﻣِﻦ ﻛﹶﺎﻓِﻞٍ ،ﻭﺃﹶﺣﻖ ﺍﻟﻨﺎﺱِ ﺑِﻪِ ﺃﹶﺑﻮﺍﻩ ،ﻭﻟِﻬﺬﹶﺍ ﺟﺎﺀَﺕِ ﺍﻟﺸﺮِﻳﻌﺔﹸ ﺑِﺄﹶﻥﱠ ﺍﻟﻄﱢﻔﹾﻞﹶ ﻣﻊ ﺃﹶﺑﻮﻳﻪِ ﻋﻠﹶﻰ ﺩِﻳﻨِﻬِﻤﺎ ﻓِﻲ ﺃﹶﺣﻜﹶﺎﻡِ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻈﱠﺎﻫِﺮﺓِ ،ﻭﻫﺬﹶﺍ ﺍﻟﺪﻳﻦ ﻟﹶﺎ ﻳﻌﺎﻗِﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ - ) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ١٣٥ ٢٤٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﹶﻰ ﺍﻟﺼﺤِﻴﺢِ -ﺣﺘﻰ ﻳﺒﻠﹸﻎﹶ ﻭﻳﻌﻘِﻞﹶ ﻭﺗﻘﹸﻮﻡ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺤﺠﺔﹸ ،ﻭﺣِﻴﻨﺌِﺬٍ ﻓﹶﻌﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﺘﺒِﻊ ﺩِﻳﻦ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻌﻠﹶﻢ ﺑِﻌﻘﹾﻠِﻪِ ﻫﻮ ﺃﹶﻧﻪ ﺩِﻳﻦ ﺻﺤِﻴﺢ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺁﺑﺎﺅﻩ ﻣﻬﺘﺪِﻳﻦ ،ﻛﹶﻴﻮﺳﻒ ﺍﻟﺼﺪﻳﻖِ ﻣﻊ ﺁﺑﺎﺋِﻪِ ،ﻗﹶﺎﻝﹶ} : ﻟِﻴﻌﻘﹸﻮﺏ ﺑﻨﻮﻩ} :
z>qà)÷ètƒur t,»ysó™Î)ur zOŠÏdºt•ö/Î) ü“Ïä!$t/#uä s'©#ÏB àM÷èt7¨?$#ur
Ÿ@ŠÏè»yJó™Î)ur zO¿Ïdºt•ö/Î) y7ͬ!$t/#uä tm»s9Î)ur y7yg»s9Î) ߉ç7÷ètR
{t,»ysó™Î)ur
ﺍﻟﹾﺂﺑﺎﺀُ ﻣﺨﺎﻟِﻔِﲔ ﺍﻟﺮﺳﻞﹶ ،ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﺘﺒِﻊ ﺍﻟﺮﺳﻞﹶ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
{4
)(١
)(٢
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ
ﻭﻗﹶﺎﻝﹶ
z`»|¡SM}$# $uZøŠ¢¹urur
(٣) {4 !$yJßg÷èÏÜè? Ÿxsù ÖNù=Ïã ¾ÏmÎ/ y7s9 }§øŠs9 $tB ’Î1 x8ÎŽô³çFÏ9 š‚#y‰yg»y_ bÎ)ur ( $YZó¡ãm Ïm÷ƒy‰Ï9ºuqÎ/ﺍﻟﹾﺂﻳﺔﹶ. ﻓﹶﻤﻦِ ﺍﺗﺒﻊ ﺩِﻳﻦ ﺁﺑﺎﺋِﻪِ ﺑِﻐﻴﺮِ ﺑﺼِﲑﺓٍ ﻭﻋِﻠﹾﻢٍ ،ﺑﻞﹾ ﻳﻌﺪِﻝﹸ ﻋﻦِ ﺍﻟﹾﺤﻖ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﻬﺬﹶﺍ ﺍﺗﺒﻊ
ﻫﻮﺍﻩ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
}Ïmø‹n=tã $uZø‹xÿø9r& !$tB ßìÎ6®KtR ö@t/ (#qä9$s% ª!$# tAt“Rr& !$tB (#qãèÎ7®?$# ãNßgs9 Ÿ@ŠÏ% #sŒÎ)ur
.(٤) { ÇÊÐÉÈ tbr߉tGôgtƒ Ÿwur $\«ø‹x© šcqè=É)÷ètƒ Ÿw öNèdät!$t/#uä šc%x. öqs9urr& 3 !$tRuä!$t/#uä ﻣﺴﻠِﻤﺔِ ﺍﻟﺪﺍﺭِ ﻭﻣﺴﻠِﻤﺔِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِ
ﻭﻫﺬِﻩِ ﺣﺎﻝﹸ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻣِﻦ ﺍﻟﱠﺬِﻳﻦ ﻭﻟِﺪﻭﺍ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻳﺘﺒﻊ ﺃﹶﺣﺪﻫﻢ ﺃﹶﺑﺎﻩ ﻓِﻴﻤﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪِ ﻣِﻦِ ﺍﻋﺘِﻘﹶﺎﺩٍ ﻭﻣﺬﹾﻫﺐٍ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺧﻄﹶﺄﹰ ﻟﹶﻴﺲ ﻫﻮ ﻓِﻴﻪِ ﻋﻠﹶﻰ ﺑﺼِﲑﺓٍ ،ﺑﻞﹾ ﻫﻮ ﻣِﻦ ﻣﺴﻠِﻤﺔِ ﺍﻟﺪﺍﺭِ ،ﻟﹶﺎ ﻣﺴﻠِﻤﺔِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِ ،ﻭﻫﺬﹶﺍ ﺇِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻪ ﻓِﻲ ﻗﹶﺒﺮِﻩِ :ﻣﻦ ﺭﺑﻚ ؟ ﻗﹶﺎﻝﹶ ؟ ﻫﺎﻩ ﻫﺎﻩ ،ﻟﹶﺎ ﺃﹶﺩﺭِﻱ، ﺳﻤِﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺷﻴﺌﹰﺎ ﻓﹶﻘﹸﻠﹾﺘﻪ. ﻓﹶﻠﹾﻴﺘﺄﹶﻣﻞِ ﺍﻟﻠﱠﺒِﻴﺐ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺤِﻞﱠ ،ﻭﻟﹾﻴﻨﺼﺢ ﻧﻔﹾﺴﻪ ،ﻭﻟﹾﻴﻘﹸﻢ ﻣﻌﻪ ،ﻭﻟﹾﻴﻨﻈﹸﺮ ﻣِﻦ ﺃﹶﻱ ﺍﻟﹾﻔﹶﺮِﻳﻘﹶﻴﻦِ ﻫﻮ ؟ ﻭﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﻮﻓﱢﻖ ،ﻓﹶﺈِﻥﱠ ﺗﻮﺣِﻴﺪ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﻟﹶﺎ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﺩﻟِﻴﻞٍ ،ﻓﹶﺈِﻧﻪ ﻣﺮﻛﹸﻮﺯ ﻓِﻲ ﺍﻟﹾﻔِﻄﹶﺮِ .ﻭﺃﹶﻗﹾﺮﺏ ﻣﺎ ﻳﻨﻈﹸﺮ ﻓِﻴﻪِ ﺍﻟﹾﻤﺮﺀُ ﺃﹶﻣﺮ ﻧﻔﹾﺴِﻪِ ﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻧﻄﹾﻔﹶﺔﹰ ،ﻭﻗﹶﺪ ﺧﺮﺝ ﻣِﻦ ﺑﻴﻦِ ﺍﻟﺼﻠﹾﺐِ ﻭﺍﻟﺘﺮﺍﺋِﺐِ،
) (1ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ٣٨ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ١٣٣ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻌﻨﻜﹶﺒﻮﺕِ ﺁﻳﺔ . ٨ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓِ ﺁﻳﺔ . ١٧٠ ٢٤٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺘﺮﺍﺋِﺐ
)(١
ﻋِﻈﹶﺎﻡ ﺍﻟﺼﺪﺭِ ،ﺛﹸﻢ ﺻﺎﺭﺕ ﺗِﻠﹾﻚ ﺍﻟﻨﻄﹾﻔﹶﺔﹸ ﻓِﻲ ﻗﹶﺮﺍﺭٍ ﻣﻜِﲔٍ ،ﻓِﻲ ﻇﹸﻠﹸﻤﺎﺕٍ ﺛﹶﻠﹶﺎﺙٍ،
ﻭﺍﻧﻘﹶﻄﹶﻊ ﻋﻨﻬﺎ ﺗﺪﺑِﲑ ﺍﻟﹾﺄﹶﺑﻮﻳﻦِ ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ،ﻭﻟﹶﻮ ﻛﹶﺎﻧﺖ ﻣﻮﺿﻮﻋﺔﹰ ﻋﻠﹶﻰ ﻟﹶﻮﺡٍ ﺃﹶﻭ ﻃﹶﺒﻖٍ، ﻭﺍﺟﺘﻤﻊ ﺣﻜﹶﻤﺎﺀُ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻳﺼﻮﺭﻭﺍ ﻣِﻨﻬﺎ ﺷﻴﺌﹰﺎ ﻟﹶﻢ ﻳﻘﹾﺪِﺭﻭﺍ .ﻭﻣﺤﺎﻝﹲ ﺗﻮﻫﻢ ﻋﻤﻞِ ﺍﻟﻄﱠﺒﺎﺋِﻊِ ﻓِﻴﻬﺎ ،ﻟِﺄﹶﻧﻬﺎ ﻣﻮﺍﺕ ﻋﺎﺟِﺰﺓﹲ ،ﻭﻟﹶﺎ ﺗﻮﺻﻒ ﺑِﺤﻴﺎﺓٍ ،ﻭﻟﹶﻦ ﻳﺘﺄﹶﺗﻰ ﻣِﻦ ﺍﻟﹾﻤﻮﺍﺕِ ﻓِﻌﻞﹲ ﻭﺗﺪﺑِﲑ ،ﻓﹶﺈِﺫﹶﺍ ﺗﻔﹶﻜﱠﺮ ﻓِﻲ ﺫﹶﻟِﻚ ﻭﺍﻧﺘﻘﺎﻝ ﻫﺬﻩ ﺍﻟﻨﻄﻔﺔ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ،ﻋﻠﻢ ﺑﺬﻟﻚ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻓﺎﻧﺘﻘﻞ ﻣﻨﻪ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ .ﻓﺈﻧﻪ ﺇﺫﺍ ﻋﻠﻢ ﺑﺎﻟﻌﻘﻞ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﺃﻭﺟﺪﻩ ،ﻛﻴﻒ ﻳﻠﻴﻖ ﺑﻪ ﺃﻥ ﻳﻌﺒﺪ ﻏﲑﻩ ؟ ﻭﻛﻠﻤﺎ ﺗﻔﻜﺮ ﻭﺗﺪﺑﺮ ﺍﺯﺩﺍﺩ ﻳﻘﻴﻨﺎ ﻭﺗﻮﺣﻴﺪﺍ ،ﻭﺍﷲ ﺍﳌﻮﻓﻖ ،ﻻ ﺭﺏ ﻏﲑﻩ ،ﻭﻻ ﺇﻟﻪ ﺳﻮﺍﻩ.
) (1ﺍﻟﺰﻳﺎﺩﺓ ﱂ ﺗﺬﻛﺮ ﰲ ﺍﳌﻄﺒﻮﻋﺔ .ﻭﻫﻲ ﺿﺮﻭﺭﻳﺔ ﻟﺼﺤﺔ ﺍﻟﻜﻼﻡ . ٢٤٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺠﻨﺔِ ﻭﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ﻋِﻠﹾﻢ ﺍﻟﻠﱠﻪِ ﺃﹶﺯﻟﹰﺎ ﺑِﺄﹶﻫﻞِ ﺍﻟﹾ ﻗﻮﻟﻪ ) :ﻭﻗﺪ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻤﺎ ﱂ ﻳﺰﻝ
)(١
ﻋﺪﺩ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ،ﻭﻋﺪﺩ ﻣﻦ ﻳﺪﺧﻞ
ﺍﻟﻨﺎﺭ ،ﲨﻠﺔ ﻭﺍﺣﺪﺓ ،ﻓﻼ ﻳﺰﺍﺩ ﰲ ﺫﻟﻚ ﺍﻟﻌﺪﺩ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ .ﻭﻛﺬﻟﻚ ﺃﻓﻌﺎﳍﻢ ﻓﻴﻤﺎ ﻋﻠﻢ ﻣﻨﻬﻢ ﺃﻥ ﻳﻔﻌﻠﻮﻩ (. ﺵ :ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} : $VJŠÎ=tã
)ÒOŠÎ=tæ >äóÓx« Èe@ä3Î/ ©!$# ¨bÎ
} .(٢) {ÇÏËÈ
>äóÓx« Èe@ä3Î/ ª!$# tb%x.ur
.(٣) {ÇÍÉÈﻓﺎﷲ ﺗﻌﺎﱃ ﻣﻮﺻﻮﻑ ﺑﺄﻧﻪ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ ،ﺃﺯﻻ ﻭﺃﺑﺪﺍ ،ﱂ ﻳﺘﻘﺪﻡ ﻋﻠﻤﻪ
ﺑﺎﻷﺷﻴﺎﺀ ﺟﻬﺎﻟﺔ .ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻧﺴِﻴﺎ .ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ tﻗﺎﻝ :ﻛﻨﺎ ﰲ ﺟﻨﺎﺯﺓ ﰲ ﺑﻘﻴﻊ ﺍﻟﻐﺮﻗﺪ ،ﻓﺄﺗﺎﻧﺎ ﺭﺳﻮﻝ ﺍﷲ
r
ﻓﻘﻌﺪ ﻭﻗﻌﺪﻧﺎ ﺣﻮﻟﻪ ،ﻭﻣﻌﻪ ﳐﺼﺮﺓ ،ﻓﻨﻜﺲ ﺭﺃﺳﻪ ﻳﻨﻜﺖ
ﲟﺨﺼﺮﺗﻪ ﰒ ﻗﺎﻝ} :ﻣﺎ ﻣﻦ ﻧﻔﺲ ﻣﻨﻔﻮﺳﺔ ﺇﻻ ﻭﻗﺪ ﻛﺘﺐ ﺍﷲ ﻣﻜﺎﺎ ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﺇﻻ ﻗﺪ ﻛﺘﺒﺖ ﺷﻘﻴﺔ ﺃﻭ ﺳﻌﻴﺪﺓ{ ) ، (٤ﻗﺎﻝ :ﻓﻘﺎﻝ ﺭﺟﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻓﻼ ﳕﻜﺚ ﻋﻠﻰ ﻛﺘﺎﺑﻨﺎ ﻭﻧﺪﻉ ﺍﻟﻌﻤﻞ ؟ ﻓﻘﺎﻝ} :ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻓﺴﻴﺼﲑ ﺇﱃ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﻓﺴﻴﺼﲑ ﺇﱃ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ{ ) .(٥ﰒ ﻗﺎﻝ} :ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ ،ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻴﻴﺴﺮﻭﻥ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﻓﻴﻴﺴﺮﻭﻥ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ،ﰒ ﻗﺮﺃ} :
ÇÏÈ 4Óo_ó¡çtø:$$Î/ s-£‰|¹ur ÇÎÈ 4’s+¨?$#ur 4‘sÜôãr& ô`tB $¨Br'sù
) (1ﻟﻌﻠﻪ :ﺍﻷﺯﻝ . ) (2ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺁﻳﺔ . ٦٢ ) (3ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ . ٤٠ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٢٩٦ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٤٧ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، ( ٣٣٤٤ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨ ﺔ ) ، ( ٤٦٩٤ﺃﲪﺪ ) . ( ١٥٧ / ١ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٦٦٦ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٤٧ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٣٤٤ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٤ﺃﲪﺪ ). (١٢٩/١ ٢٤٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ¼çnçŽÅc£u•ãY|¡sù ÇÒÈ 4Óo_ó¡çtø:$$Î/ z>¤‹x.ur ÇÑÈ 4Óo_øótGó™$#ur Ÿ@σr2 .`tB $¨Br&ur ÇÐÈ 3“uŽô£ã•ù=Ï9 ¼çnçŽÅc£u•ãY|¡sù
. {(١) {ÇÊÉÈ 3“uŽô£ãèù=Ï9ﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ. ﻗﻮﻟﻪ ) :ﻭﻛﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ ،ﻭﺍﻷﻋﻤﺎﻝ ﺑﺎﳋﻮﺍﺗﻴﻢ ،ﻭﺍﻟﺴﻌﻴﺪ ﻣﻦ ﺳﻌﺪ ﺑﻘﻀﺎﺀ ﺍﷲ، ﻭﺍﻟﺸﻘﻲ ﻣﻦ ﺷﻘﻲ ﺑﻘﻀﺎﺀ ﺍﷲ (. ﺵ :ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ
t
ﻭﻗﻮﻟﻪ
r
}ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ{ )، (٢
ﻭﻋﻦ ﺯﻫﲑ ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﻗﺎﻝ :ﺟﺎﺀ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺟﻌﺸﻢ، ﻓﻘﺎﻝ} :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺑﲔ ﻟﻨﺎ ﺩﻳﻨﻨﺎ ﻛﺄﻧﺎ ﺧﻠﻘﻨﺎ ﺍﻵﻥ ،ﻓﻴﻢ ﺍﻟﻌﻤﻞ ﺍﻟﻴﻮﻡ ؟ ﺃﻓﻴﻤﺎ ﺟﻔﺖ ﺑﻪ ﺍﻷﻗﻼﻡ ﻭﺟﺮﺕ ﺑﻪ ﺍﳌﻘﺎﺩﻳﺮ ،ﺃﻡ ﻓﻴﻤﺎ ﻳﺴﺘﻘﺒﻞ ؟ " ﻗﺎﻝ :ﻻ ،ﺑﻞ ﻓﻴﻤﺎ ﺟﻔﺖ ﺑﻪ ﺍﻷﻗﻼﻡ ﻭﺟﺮﺕ ﺑﻪ ﺍﳌﻘﺎﺩﻳﺮ ] ،ﻗﺎﻝ :ﻓﻔﻴﻢ ﺍﻟﻌﻤﻞ ؟ [ ﻗﺎﻝ ﺯﻫﲑ :ﰒ ﺗﻜﻠﻢ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﺑﺸﻲﺀ ﱂ ﺃﻓﻬﻤﻪ ،ﻓﺴﺄﻟﺖ: ﻣﺎ ﻗﺎﻝ ؟ ﻓﻘﺎﻝ " :ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ{ ) .(٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٤ ﻭﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺍﻟﺴﺎﻋﺪﻱ
t
ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ
r
ﻗﺎﻝ} :ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ
ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻴﻤﺎ ﻳﺒﺪﻭ ﻟﻠﻨﺎﺱ ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻌﻤﻞ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﻤﺎ ﻳﺒﺪﻭ ﻟﻠﻨﺎﺱ ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ{ ) ، (٥ﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻭﺯﺍﺩ ﺍﻟﺒﺨﺎﺭﻱ} :ﻭﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ
ﺑﺎﳋﻮﺍﺗﻴﻢ{ ).(٦
) (1ﺳﻮﺭﺓ ﺍﻟﻠﻴﻞ ﺍﻵﻳﺎﺕ . ١٠-٥ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٦٦٦ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٤٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٣٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٧٨ﺃﲪﺪ ). (١٥٧/١ ) (3ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٤٨ﺃﲪﺪ ). (٢٩٣/٣ ) (4ﺻﺤﻴﺢ ﻣﺴﻠﻢ ٢٩٩ : ٢ﻃﺒﻌﺔ ﺑﻮﻻﻕ .ﻭﻛﺎﻥ ﺍﻟﻨﺺ ﳏﺮﻓﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻓﺼﺤﺤﻨﺎﻩ ﻣﻦ ﻟﻔﻆ ﻣﺴﻠﻢ . ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (٢٧٤٢ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١١٢ﺃﲪﺪ ). (٣٣٢/٥ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻘﺪﺭ ) ، (٦٢٣٣ﺃﲪﺪ ). (٣٣٥/٥ ٢٤٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻳﻀﺎ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ
t
ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ
r
-ﻭﻫﻮ
ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ } :-ﺇﻥ ﺃﺣﺪﻛﻢ ﳚﻤﻊ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻧﻄﻔﺔ ،ﰒ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ ،ﰒ ﻳﻜﻮﻥ ﻣﻀﻐﺔ ﻣﺜﻞ ﺫﻟﻚ ،ﰒ ﻳﺮﺳﻞ ﺇﻟﻴﻪ ﺍﳌﻠﻚ ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ،ﻭﻳﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ :ﻳﻜﺘﺐ ﺭﺯﻗﻪ ﻭﺃﺟﻠﻪ ﻭﻋﻤﻠﻪ ﻭﺷﻘﻴﺎ ﺃﻡ ﺳﻌﻴﺪﺍ ،ﻓﻮﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ ،ﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ،ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﺪﺧﻠﻬﺎ ،ﻭﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ،ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻴﺪﺧﻠﻬﺎ{ ) .(١ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﺜﲑﺓ ،ﻭﻛﺬﻟﻚ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻟﺴﻠﻒ. ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﻟﺘﻤﻬﻴﺪ :ﻗﺪ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﲣﺮﻳﺞ ﺍﻵﺛﺎﺭ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ، ﻭﺃﻛﺜﺮ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻣﻦ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ،ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﳎﺘﻤﻌﻮﻥ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺬﻩ ﺍﻵﺛﺎﺭ ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﻭﺗﺮﻙ ﺍﺎﺩﻟﺔ ﻓﻴﻬﺎ ،ﻭﺑﺎﷲ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ ) ، (٣٠٣٦ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٤٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٣٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٠٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٧٦ﺃﲪﺪ ). (٤١٤/١ ٢٤٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﻘﹶﺪﺭِ
ﺃﹶﺻﻞﹸ ﺍﻟﹾﻘﹶﺪﺭِ ﺳِﺮ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﺧﻠﹾﻘِﻪِ ﻭﻗﻮﻟﻪ ) :ﻭﺃﺻﻞ ﺍﻟﻘﺪﺭ ﺳﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻠﻘﻪ ،ﱂ ﻳﻄﻠﻊ ﻋﻠﻰ ﺫﻟﻚ ﻣﻠﻚ ﻣﻘﺮﺏ ،ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ ،ﻭﺍﻟﺘﻌﻤﻖ ﻭﺍﻟﻨﻈﺮ ﰲ ﺫﻟﻚ ﺫﺭﻳﻌﺔ ﺍﳋﺬﻻﻥ ،ﻭﺳﻠﻢ ﺍﳊﺮﻣﺎﻥ ،ﻭﺩﺭﺟﺔ ﺍﻟﻄﻐﻴﺎﻥ ،ﻓﺎﳊﺬﺭ ﻛﻞ ﺍﳊﺬﺭ ﻣﻦ ﺫﻟﻚ ﻧﻈﺮﺍ ﻭﻓﻜﺮﺍ ﻭﻭﺳﻮﺳﺔ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻃﻮﻯ ﻋﻠﻢ ﺍﻟﻘﺪﺭ ﻋﻦ ﺃﻧﺎﻣﻪ، ﻭﺎﻫﻢ ﻋﻦ ﻣﺮﺍﻣﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ} :
šcqè=t«ó¡ç„ öNèdur ã@yèøÿtƒ $¬Hxå ã@t«ó¡ç„ Ÿw
(١) {ÇËÌÈﻓﻤﻦ ﺳﺄﻝ :ﱂ ﻓﻌﻞ ؟ ﻓﻘﺪ ﺭﺩ ﺣﻜﻢ ﺍﻟﻜﺘﺎﺏ ،ﻭﻣﻦ ﺭﺩ ﺣﻜﻢ ﺍﻟﻜﺘﺎﺏ ،ﻛﺎﻥ ﻣﻦ
ﺍﻟﻜﺎﻓﺮﻳﻦ (. ﺵ :ﺃﺻﻞ ﺍﻟﻘﺪﺭ ﺳﺮ ﺍﷲ ﰲ ﺧﻠﻘﻪ ،ﻭﻫﻮ ﻛﻮﻧﻪ ﺃﻭﺟﺪ ﻭﺃﻓﲎ ،ﻭﺃﻓﻘﺮ ﻭﺃﻏﲎ ،ﻭﺃﻣﺎﺕ ﻭﺃﺣﻴﺎ ،ﻭﺃﺿﻞ ﻭﻫﺪﻯ .ﻗﺎﻝ ﻋﻠﻲ tﺍﻟﻘﺪﺭ ﺳﺮ ﺍﷲ ﻓﻼ ﻧﻜﺸﻔﻪ.
ﺠﻤﺎﻋﺔِ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻘﹶﺪﺭِ ﺭﺃﹾﻱ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾ
ﻭﺍﻟﱰﺍﻉ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻘﺪﺭ ﻣﺸﻬﻮﺭ ،ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ :ﺃﻥ ﻛﻞ ﺷﻲﺀ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ،ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ .ﻗﺎﻝ ﺗﻌﺎﱃ} :
)>äóÓx« ¨@ä. $¯RÎ
(٢) {ÇÍÒÈ 9‘y‰s)Î/ çm»oYø)n=yzﻭﻗﺎﻝ ﺗﻌﺎﱃ .(٣) {ÇËÈ #\•ƒÏ‰ø)s? ¼çnu‘£‰s)sù &äóÓx« ¨@à2 t,n=yzur } :ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﺍﻟﻜﻔﺮ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻭﻳﺸﺎﺅﻩ ،ﻭﻻ ﻳﺮﺿﺎﻩ ﻭﻻ ﳛﺒﻪ ،ﻓﻴﺸﺎﺅﻩ ﻛﻮﻧﺎ ،ﻭﻻ ﻳﺮﺿﺎﻩ ﺩﻳﻨﺎ. ﻭﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ،ﻭﺯﻋﻤﻮﺍ :ﺃﻥ ﺍﷲ ﺷﺎﺀ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ،ﻭﻟﻜﻦ ﺍﻟﻜﺎﻓﺮ ﺷﺎﺀ ﺍﻟﻜﻔﺮ ] ،ﻓﺮﻭﺍ ﺇﱃ ﻫﺬﺍ ،ﻟﺌﻼ ﻳﻘﻮﻟﻮﺍ [ ) (٤ﺷﺎﺀ ﺍﻟﻜﻔﺮ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻭﻋﺬﺑﻪ ﻋﻠﻴﻪ ! ) (1ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ . ٢٣ ) (2ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ ﺁﻳﺔ . ٤٩ ) (3ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ . ٢ ) (4ﰲ ﺍﻷﺻﻞ ) :ﻭﺇﱃ ﻫﺬﺍ ﺍﻵﻥ ﻻ ﻳﻘﻮﻟﻮﻥ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺃﻛﺜﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٢٤٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﻜﻦ ﺻﺎﺭﻭﺍ ﻛﺎﳌﺴﺘﺠﲑ ﻣﻦ ﺍﻟﺮﻣﻀﺎﺀ ﺑﺎﻟﻨﺎﺭ! .ﻓﺈﻢ ﻫﺮﺑﻮﺍ ﻣﻦ ﺷﻲﺀ ﻓﻮﻗﻌﻮﺍ ﻓﻴﻤﺎ ﻫﻮ ﺷﺮ ﻣﻨﻪ ! ﻓﺈﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻣﺸﻴﺌﺔ ﺍﻟﻜﺎﻓﺮ ﻏﻠﺒﺖ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺷﺎﺀ ﺍﻹﳝﺎﻥ ﻣﻨﻪ -ﻋﻠﻰ ﻗﻮﳍﻢ -ﻭﺍﻟﻜﺎﻓﺮ ﺷﺎﺀ ﺍﻟﻜﻔﺮ ،ﻓﻮﻗﻌﺖ ﻣﺸﻴﺌﺔ ﺍﻟﻜﺎﻓﺮ ﺩﻭﻥ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ! ! ﻭﻫﺬﺍ ﻣﻦ ﺃﻗﺒﺢ ﺍﻻﻋﺘﻘﺎﺩ ،ﻭﻫﻮ ﻗﻮﻝ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ،ﺑﻞ ﻫﻮ ﳐﺎﻟﻒ ﻟﻠﺪﻟﻴﻞ. ﺭﻭﻯ ﺍﻟﻼﻟﻜﺎﺋﻲ ،ﻣﻦ ﺣﺪﻳﺚ ﺑﻘﻴﺔ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ،ﺣﺪﺛﻨﺎ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺠﺎﺝ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﳌﻜﻲ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ]ﻗﺎﻝ :ﻗﻴﻞ ﻻﺑﻦ ﻋﺒﺎﺱ [ :ﺇﻥ ﺭﺟﻼ ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﻳﻜﺬﺏ ﺑﺎﻟﻘﺪﺭ ،ﻓﻘﺎﻝ :ﺩﻟﻮﱐ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﺃﻋﻤﻰ ،ﻓﻘﺎﻟﻮﺍ ﻟﻪ :ﻣﺎ ﺗﺼﻨﻊ ﺑﻪ ؟ ﻓﻘﺎﻝ :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻟﺌﻦ ﺍﺳﺘﻤﻜﻨﺖ ﻣﻨﻪ ﻷﻋﻀﻦ ﺃﻧﻔﻪ ﺣﱴ ﺃﻗﻄﻌﻪ ،ﻭﻟﺌﻦ ﻭﻗﻌﺖ ﺭﻗﺒﺘﻪ ﺑﻴﺪﻱ ﻷﺩﻗﻨﻬﺎ ،ﻓﺈﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ
r
ﻳﻘﻮﻝ} :ﻛﺄﱐ ﺑﻨﺴﺎﺀ ﺑﲏ ﻓﻬﺮ ﻳﻄﻔﻦ ﺑﺎﳋﺰﺭﺝ ،ﺗﺼﻄﻔﻖ ﺇﻟﻴﺎﻦ
ﻣﺸﺮﻛﺎﺕ{ ) ، (١ﻭﻫﺬﺍ ﺃﻭﻝ ﺷﺮﻙ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻴﻨﺘﻬﲔ ﻢ ﺳﻮﺀ ﺭﺃﻳﻬﻢ ﺣﱴ ﳜﺮﺟﻮﺍ ﺍﷲ ﻣﻦ ﺃﻥ ﻳﻘﺪﺭ ﺍﳋﲑ ،ﻛﻤﺎ ﺃﺧﺮﺟﻮﻩ ﻣﻦ ﺃﻥ ﻳﻘﺪﺭ ﺍﻟﺸﺮ ).(٢
) (1ﺃﲪﺪ ). (٣٣٠/١ ) (2ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻘﻠﻪ ﺍﳌﺆﻟﻒ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻼﻟﻜﺎﺋﻲ ،ﻣﻦ ﺭﻭﺍﻳﺔ ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ .ﻭﻟﻌﻞ ﺯﺍﻋﻤﺎ ﻳﺰﻋﻢ ﺗﻌﻠﻴﻠﻪ؛ ﺑﺄﻥ ﺑﻘﻴﺔ ﻣﺪﻟﺲ ،ﻭﻟﻴﺲ ﺃﻣﺎﻣﻨﺎ ﺇﺳﻨﺎﺩ ﺍﻟﻼﻟﻜﺎﺋﻲ ،ﺣﱴ ﻧﻌﺮﻑ :ﺃﺻﺮﺡ ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﺎﻟﺘﺤﺪﻳﺚ ﺃﻡ ﱂ ﻳﺼﺮﺡ ؟ ﻭﻟﻜﻨﻬﺎ ﻋﻠﺔ ﺫﺍﻫﺒﺔ؛ ﻓﻠﻢ ﻳﻨﻔﺮﺩ ﺑﻘﻴﺔ ﺑﺮﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ،ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﺮﺗﲔ ﰲ ﺍﳌﺴﻨﺪ : - ٣٠٥٦ ، ٣٠٥٥ﻓﻘﺎﻝ ﰲ ﺃﻭﻻﳘﺎ " :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳌﻐﲑﺓ ،ﺣﺪﺛﻨﺎ ﺍﻷﻭﺯﺍﻋﻲ ،ﻋﻦ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﳌﻜﻲ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ " ،ﺇﱁ .ﻭﻗﺎﻝ ﰲ ﺍﻷﺧﺮﻯ " :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳌﻐﲑﺓ ،ﺣﺪﺛﻨﺎ ﺍﻷﻭﺯﺍﻋﻲ ،ﺣﺪﺛﲏ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺠﺎﺝ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﳌﻜﻲ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺬﺍ ﺍﳊﺪﻳﺚ " ﻓﺎﻹﺳﻨﺎﺩ ﺍﻷﻭﻝ ﺃﻢ ﻓﻴﻪ ﺷﻴﺦ ﺍﻷﻭﺯﺍﻋﻲ ،ﰒ ﺑﲔ ﰲ ﺍﻟﺜﺎﱐ ﺃﻧﻪ " ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺠﺎﺝ " ﻭﻗﺪ ﻓﺼﻠﻨﺎ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﰲ ﺷﺮﺣﻨﺎ ﻟﻠﻤﺴﻨﺪ ،ﻭﻗﻠﻨﺎ ﺇﻥ ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ﻋﻠﻰ ﺍﻷﻗﻞ .ﻭﻭﻗﻊ ﰲ ﺇﺳﻨﺎﺩﻩ -ﻫﻨﺎ -ﻭﻣﺘﻨﻪ ﻏﻠﻂ ﻛﺜﲑ ،ﺻﺤﺤﻨﺎ ﻣﺎ ﺍﺳﺘﻄﻌﻨﺎ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﳌﺴﻨﺪ .ﻓﻜﺎﻥ ﻫﻨﺎ " ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ " ﺑﺪﻝ " ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﳌﻜﻲ " .ﻭﻛﺎﻥ " ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﺃﻋﻤﻰ " .ﻭﻛﺘﺐ " ﻟﺌﻦ " ﰲ ﺍﳌﻮﺿﻌﲔ ) ﻷﻥ ( ! ﻭﻛﺎﻥ ﺃﻳﻀﺎ ) ﻛﺄﱐ ﺑﻨﺴﺎﺀ ﺑﲏ ﻓﻬﻢ ﻳﻄﻔﻦ ﺑﺎﳋﺮﻭﺝ ﺗﺼﻄﻞ ﺇﻟﻴﺎﻦ (! ﻭﻫﻮ ﻛﻼﻡ ﻻ ﻣﻌﲎ ﻟﻪ . ﻭﻛﺎﻥ " ﻟﺘﻨﺘﻬﻲ " ﺑﺪﻝ ) ﻟﻴﻨﺘﻬﲔ ( .ﰒ ﻭﺟﺪﺕ ﺍﻹﺳﻨﺎﺩ ﺍﻟﺬﻱ ﻓﻴﻪ ﺑﻘﻴﺔ :ﻓﺮﻭﺍﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﻵﺟﺮﻱ ﰲ ﻛﺘﺎﺏ ) ﺍﻟﺸﺮﻳﻌﺔ ( ﺹ ، ٢٣٨ :ﻋﻦ ﺍﻟﻔﺮﻳﺎﰊ ،ﻋﻦ ﺃﰊ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﳊﻤﺼﻲ ) ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ،ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻤﺮﻭ ،ﻳﻌﲏ ﺍﻷﻭﺯﺍﻋﻲ ( -ﺇﱃ ﺁﺧﺮﻩ ،ﺬﺍ ﺍﻹﺳﻨﺎﺩ .ﻭﻟﻜﻦ ﻣﻊ ﺷﻲﺀ ﻣﻦ ﺍﻻﺧﺘﺼﺎﺭ . ٢٤٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﻮﻟﻪ " :ﻭﻫﺬﺍ ﺃﻭﻝ ﺷﺮﻙ ﰲ ﺍﻹﺳﻼﻡ " ،ﺇﱃ ﺁﺧﺮﻩ ،ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻗﻮﻟﻪ :ﺍﻟﻘﺪﺭ ﻧﻈﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ ،ﻓﻤﻦ ﻭﺣﺪ ﺍﷲ ﻭﻛﺬﺏ ﺑﺎﻟﻘﺪﺭ ﻧﻘﺾ ﺗﻜﺬﻳﺒﻪ ﺗﻮﺣﻴﺪﻩ. ﻭﺭﻭﻯ ﻋﻤﺮ ﺑﻦ ﺍﳍﻴﺜﻢ ﻗﺎﻝ :ﺧﺮﺟﻨﺎ ﰲ ﺳﻔﻴﻨﺔ ،ﻭﺻﺤﺒﻨﺎ ﻓﻴﻬﺎ ﻗﺪﺭﻱ ﻭﳎﻮﺳﻲ ،ﻓﻘﺎﻝ ﺍﻟﻘﺪﺭﻱ :ﺇﻥ ﺍﷲ ﻳﺮﻳﺪ ،ﻭﻟﻜﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﺮﻳﺪ ! ﻗﺎﻝ ﺍﻮﺳﻲ :ﺃﺭﺍﺩ ﺍﷲ ﻭﺃﺭﺍﺩ ﺍﻟﺸﻴﻄﺎﻥ، ﻓﻜﺎﻥ ﻣﺎ ﺃﺭﺍﺩ ﺍﻟﺸﻴﻄﺎﻥ ! ﻫﺬﺍ ﺷﻴﻄﺎﻥ ﻗﻮﻱ ! ! ) (١ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻧﻪ ﻗﺎﻝ :ﻓﺄﻧﺎ ﻣﻊ ﺃﻗﻮﺍﳘﺎ ! !. ﻭﻭﻗﻒ ﺃﻋﺮﺍﰊ ﻋﻠﻰ ﺣﻠﻘﺔ ﻓﻴﻬﺎ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ،ﻓﻘﺎﻝ :ﻳﺎ ﻫﺆﻻﺀ ﺇﻥ ﻧﺎﻗﱵ ﺳﺮﻗﺖ ﻓﺎﺩﻋﻮﺍ ﺍﷲ ﺃﻥ ﻳﺮﺩﻫﺎ ﻋﻠﻲ ،ﻓﻘﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ :ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﱂ ﺗﺮﺩ ﺃﻥ ﺗﺴﺮﻕ ﻧﺎﻗﺘﻪ ﻓﺴﺮﻗﺖ، ﻓﺎﺭﺩﺩﻫﺎ ﻋﻠﻴﻪ ! ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊ :ﻻ ﺣﺎﺟﺔ ﱄ ﰲ ﺩﻋﺎﺋﻚ ! ﻗﺎﻝ :ﻭﱂ ؟ ﻗﺎﻝ :ﺃﺧﺎﻑ -ﻛﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻻ ﺗﺴﺮﻕ ﻓﺴﺮﻗﺖ -ﺃﻥ ﻳﺮﻳﺪ ﺭﺩﻫﺎ ﻓﻼ ﺗﺮﺩ ! !. ﻭﻗﺎﻝ ﺭﺟﻞ ﻷﰊ ﻋﺼﺎﻡ ﺍﻟﻘﺴﻄﻼﱐ
)(٢
ﺃﺭﺃﻳﺖ ﺇﻥ ﻣﻨﻌﲏ ﺍﳍﺪﻯ ﻭﺃﻭﺭﺩﱐ ﺍﻟﻀﻼﻝ ﰒ
ﻋﺬﺑﲏ ،ﺃﻳﻜﻮﻥ ﻣﻨﺼﻔﺎ ؟ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﺼﺎﻡ :ﺇﻥ ﻳﻜﻦ ﺍﳍﺪﻯ ﺷﻴﺌﺎ ﻫﻮ ﻟﻪ ﻓﻠﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ﻭﳝﻨﻌﻪ ﻣﻦ ﻳﺸﺎﺀ. ﻭﺃﻣﺎ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ :ﻓﻘﺪ ﻗﺎﻝ ﺗﻌﺎﱃ} :
$yg1y‰èd C§øÿtR ¨@ä. $oY÷•s?Uy $oYø¤Ï© öqs9ur
šúüÏèuHødr& Ĩ$¨Z9$#ur Ïp¨YÉfø9$# šÆÏB zO¨Yygy_ ¨bV|øBV{ ÓÍh_ÏB ãAöqs)ø9$# ¨,ym ô`Å3»s9ur
ﺗﻌﺎﱃ} :
{ÇÊÌÈ
)(٣
ﻭﻗﺎﻝ
4Ó®Lym }¨$¨Z9$# çnÌ•õ3è? |MRr'sùr& 4 $·èŠÏHsd öNßg•=à2 ÇÚö‘F{$# ’Îû `tB z`tBUy y7•/u‘ uä!$x© öqs9ur
šúüÏZÏB÷sãB (#qçRqä3tƒ $VJ‹Å3ym $¸JŠÎ=tã
{ÇÒÒÈ
{ÇÌÉÈ
)(٥
)(٤
ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
tb%x. ©!$# ¨bÎ) 4 ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur
:ÞºuŽÅÀ 4’n?tã çmù=yèøgs† ù't±o„ `tBur ã&ù#Î=ôÒムª!$# Î*t±o„ `tB
) (1ﻫﺬﺍ ﺍﻷﺛﺮ ﺭﻭﺍﻩ ﺍﻵﺟﺮﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﺮﻳﻌﺔ ، ٢٤٤ :ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﻋﻤﺮﻭ ﺑﻦ ﻫﻴﺜﻢ ،ﺑﻨﺤﻮﻩ . ) (2ﺃﻧﺎ ﻣﻦ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﰲ ﺷﻚ .ﻭﱂ ﺃﻋﺮﻑ ﺍﻟﺮﺟﻞ ﺣﱴ ﺃﺣﻘﻘﻬﺎ . ) (3ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺁﻳﺔ . ١٣ ) (4ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٩٩ ) (5ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺁﻳﺔ . ٣٠ ٢٥٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ 5OŠÉ)tGó¡•B
(١) {ÇÌÒÈﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
`tBur ( ÉO»n=ó™M~Ï9 ¼çnu‘ô‰|¹ ÷yuŽô³o„ ¼çmtƒÏ‰ôgtƒ br& ª!$# ϊ̕ム`yJsù
.(٢) {4 Ïä!$yJ¡¡9$# ’Îû ߉¨è¢Átƒ $yJ¯Rr'Ÿ2 %[`t•ym $¸)Íh‹|Ê ¼çnu‘ô‰|¹ ö@yèøgs† ¼ã&©#ÅÒムbr& ÷ŠÌ•ãƒ
ﻣﻨﺸﺄﹸ ﺍﻟﻀﻠﹶﺎﻝِ ﺍﻟﺘﺴﻮِﻳﺔﹸ ﺑﻴﻦ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ ﻭﺍﻟﹾﺈِﺭﺍﺩﺓِ ﻭﺍﻟﹾﻤﺤﺒﺔِ ﻭﺍﻟ ﺮﺿﺎ
ﻭﻣﻨﺸﺄ ﺍﻟﻀﻼﻝ :ﻣﻦ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺍﳌﺸﻴﺌﺔ ﻭﺍﻹﺭﺍﺩﺓ ،ﻭﺑﲔ ﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﺎ ،ﻓﺴﻮﻯ ﺑﻴﻨﻬﻤﺎ ﺍﳉﱪﻳﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ،ﰒ ﺍﺧﺘﻠﻔﻮﺍ ،ﻓﻘﺎﻟﺖ ﺍﳉﱪﻳﺔ :ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ،ﻓﻴﻜﻮﻥ ﳏﺒﻮﺑﺎ ﻣﺮﺿﻴﺎ ،ﻭﻗﺎﻟﺖ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻟﻨﻔﺎﺓ :ﻟﻴﺴﺖ ﺍﳌﻌﺎﺻﻲ ﳏﺒﻮﺑﺔ ﷲ ﻭﻻ ﻣﺮﺿﻴﺔ ﻟﻪ ،ﻓﻠﻴﺴﺖ ﻣﻘﺪﺭﺓ ﻭﻻ ﻣﻘﻀﻴﺔ ،ﻓﻬﻲ ﺧﺎﺭﺟﺔ ﻋﻦ ﻣﺸﻴﺌﺘﻪ ﻭﺧﻠﻘﻪ ،ﻭﻗﺪ ﺩﻝ ﻋﻠﻰ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺸﻴﺌﺔ ﻭﺍﶈﺒﺔ -ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﺼﺤﻴﺤﺔ. ﺃﻣﺎ ﻧﺼﻮﺹ ﺍﳌﺸﻴﺌﺔ ﻭﺍﻹﺭﺍﺩﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ،ﻓﻘﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺑﻌﻀﻬﺎ .ﻭﺃﻣﺎ ﻧﺼﻮﺹ ﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﺎ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ} : t • ø ÿ ä 3 ø 9$ #
yŠ $|¡xÿø9$# •=Ïtä† Ÿw ª!$#ur
} .(٣) {ÇËÉÎÈ
ÍnÏŠ$t7ÏèÏ9 4ÓyÌö•tƒ Ÿwur
({ ) .(٤ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻘﻴﺐ ﻣﺎ ﻰ ﻋﻨﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻈﻠﻢ ﻭﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﻟﻜﱪ} :
‘@ä.
.(٥) {ÇÌÑÈ $\drã•õ3tB y7În/u‘ y‰ZÏã ¼çmã¥ÍhŠy™ tb%x. y7Ï9ºsŒ ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ
r
}ﺇﻥ ﺍﷲ ﻛﺮﻩ ﻟﻜﻢ ﺛﻼﺛﺎ :ﻗﻴﻞ ﻭﻗﺎﻝ ،ﻭﻛﺜﺮﺓ ﺍﻟﺴﺆﺍﻝ،
ﻭﺇﺿﺎﻋﺔ ﺍﳌﺎﻝ{ ).(٦
) (1ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ٣٩ ) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ١٢٥ ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٠٥ ) (4ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ . ٧ ) (5ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٣٨ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ) ، (٦٨٦٢ﺃﲪﺪ ). (٢٤٦/٤
٢٥١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﰲ ﺍﳌﺴﻨﺪ} :ﺇﻥ ﺍﷲ ﳛﺐ ﺃﻥ ﻳﺆﺧﺬ ﺑﺮﺧﺼﻪ ،ﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﺗﺆﺗﻰ ﻣﻌﺼﻴﺘﻪ{ )، (١ ﻭﻛﺎﻥ ﻣﻦ ﺩﻋﺎﺋﻪ } rﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﺮﺿﺎﻙ ﻣﻦ ﺳﺨﻄﻚ ،ﻭﺃﻋﻮﺫ ﲟﻌﺎﻓﺎﺗﻚ ﻣﻦ ﻋﻘﻮﺑﺘﻚ، ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻨﻚ{ ) (٢ﻓﺘﺄﻣﻞ ﺫﻛﺮ ﺍﺳﺘﻌﺎﺫﺗﻪ ﺑﺼﻔﺔ ﺍﻟﺮﺿﺎ ﻣﻦ ﺻﻔﺔ ﺍﻟﺴﺨﻂ ،ﻭﺑﻔﻌﻞ ﺍﳌﻌﺎﻓﺎﺓ ﻣﻦ ﻓﻌﻞ ﺍﻟﻌﻘﻮﺑﺔ ،ﻓﺎﻷﻭﻝ ﺍﻟﺼﻔﺔ ،ﻭﺍﻟﺜﺎﱐ ﻷﺛﺮﻫﺎ ﺍﳌﺮﺗﺐ ﻋﻠﻴﻬﺎ ،ﰒ ﺭﺑﻂ ﺫﻟﻚ ﻛﻠﻪ ﺑﺬﺍﺗﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﺃﻥ ﺫﻟﻚ ﻛﻠﻪ ﺭﺍﺟﻊ ﺇﻟﻴﻪ ﻭﺣﺪﻩ ،ﻻ ﺇﱃ ﻏﲑﻩ ،ﻓﻤﺎ ﺃﻋﻮﺫ ﻣﻨﻪ ﻭﺍﻗﻊ ﲟﺸﻴﺌﺘﻚ ﻭﺇﺭﺍﺩﺗﻚ ،ﻭﻣﺎ ﺃﻋﻮﺫ ﺑﻪ ﻣﻦ ﺭﺿﺎﻙ ﻭﻣﻌﺎﻓﺎﺗﻚ ﻫﻮ ﲟﺸﻴﺌﺘﻚ ﻭﺇﺭﺍﺩﺗﻚ ،ﺇﻥ ﺷﺌﺖ ﺃﻥ ﺗﺮﺿﻰ ﻋﻦ ﻋﺒﺪﻙ ﻭﺗﻌﺎﻓﻴﻪ ،ﻭﺇﻥ ﺷﺌﺖ ﺃﻥ ﺗﻐﻀﺐ ﻋﻠﻴﻪ ﻭﺗﻌﺎﻗﺒﻪ ،ﻓﺈﻋﺎﺫﱐ ﳑﺎ ﺃﻛﺮﻩ ﻭﻣﻨﻌﻪ ﺃﻥ ﳛﻞ ﰊ، ﻫﻲ ﲟﺸﻴﺌﺘﻚ ﺃﻳﻀﺎ ،ﻓﺎﶈﺒﻮﺏ ﻭﺍﳌﻜﺮﻭﻩ ﻛﻠﻪ ﺑﻘﻀﺎﺋﻚ ﻭﻣﺸﻴﺌﺘﻚ ،ﻓﻌﻴﺎﺫﻱ ﺑﻚ ﻣﻨﻚ، ﻭﻋﻴﺎﺫﻱ ﲝﻮﻟﻚ ﻭﻗﻮﺗﻚ ﻭﺭﲪﺘﻚ ﳑﺎ ﻳﻜﻮﻥ ﲝﻮﻟﻚ ﻭﻗﻮﺗﻚ ﻭﻋﺪﻟﻚ ﻭﺣﻜﻤﺘﻚ ،ﻓﻼ ]ﺃﺳﺘﻌﻴﺬ[ ﺑﻐﲑﻙ ﻣﻦ ﻏﲑﻙ ) .(٣ﻭﻻ ﺃﺳﺘﻌﻴﺬ ﺑﻚ ﻣﻦ ﺷﻲﺀ ﺻﺎﺩﺭ ﻋﻦ ﻏﲑ ﻣﺸﻴﺌﺘﻚ ،ﺑﻞ ﻫﻮ ﻣﻨﻚ .ﻓﻼ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ،ﺇﻻ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﻣﻌﺮﻓﺘﻪ ﻭﻣﻌﺮﻓﺔ ﻋﺒﻮﺩﻳﺘﻪ.
ﺍﻟﹾﻤﺮﺍﺩ ﻧﻮﻋﺎﻥِ ﻣﺮﺍﺩ ﻟِﻨﻔﹾﺴِﻪِ ﻭﻣﺮﺍﺩ ﻟِﻐﻴﺮِﻩِ
ﻓﺈﻥ ﻗﻴﻞ :ﻛﻴﻒ ﻳﺮﻳﺪ ﺍﷲ ﺃﻣﺮﺍ ﻭﻻ ﻳﺮﺿﺎﻩ ﻭﻻ ﳛﺒﻪ ؟ ﻭﻛﻴﻒ ﻳﺸﺎﺅﻩ ﻭﻳﻜﻮﻧﻪ ؟ ﻭﻛﻴﻒ ﲡﺘﻤﻊ ﺇﺭﺍﺩﺗﻪ ﻟﻪ ﻭﺑﻐﻀﻪ ﻭﻛﺮﺍﻫﺘﻪ ؟ ﻗﻴﻞ :ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺍﻟﺬﻱ ﺍﻓﺘﺮﻕ ﺍﻟﻨﺎﺱ ﻷﺟﻠﻪ ﻓﺮﻗﺎ ،ﻭﺗﺒﺎﻳﻨﺖ ﻃﺮﻗﻬﻢ ﻭﺃﻗﻮﺍﳍﻢ .ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﳌﺮﺍﺩ ﻧﻮﻋﺎﻥ :ﻣﺮﺍﺩ ﻟﻨﻔﺴﻪ ،ﻭﻣﺮﺍﺩ ﻟﻐﲑﻩ .ﻓﺎﳌﺮﺍﺩ ﻟﻨﻔﺴﻪ ،ﻣﻄﻠﻮﺏ ﳏﺒﻮﺏ ﻟﺬﺍﺗﻪ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ
) (1ﺃﲪﺪ ). (١٠٨/٢ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٥٦٦ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ ) ، (١٧٤٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٤٢٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ). (١١٧٩ ) (3ﺍﻟﺰﻳﺎﺩﺓ ﻟﻴﺴﺖ ﰲ ﺍﳌﻄﺒﻮﻋﺔ .ﻭﻫﻲ ﺿﺮﻭﺭﻳﺔ ﻟﺼﺤﺔ ﺍﻟﻜﻼﻡ . ٢٥٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﳋﲑ ،ﻓﻬﻮ ﻣﺮﺍﺩ ﺇﺭﺍﺩﺓ ﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﳌﻘﺎﺻﺪ .ﻭﺍﳌﺮﺍﺩ ﻟﻐﲑﻩ ،ﻗﺪ ﻻ ﻳﻜﻮﻥ ﻣﻘﺼﻮﺩﺍ ﳌﺎ ﻳﺮﻳﺪ
)(١
ﻭﻻ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻟﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺫﺍﺗﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻭﺳﻴﻠﺔ ﺇﱃ ﻣﻘﺼﻮﺩﻩ ﻭﻣﺮﺍﺩﻩ ،ﻓﻬﻮ ﻣﻜﺮﻭﻩ ﻟﻪ ﻣﻦ ﺣﻴﺚ ﻧﻔﺴﻪ ﻭﺫﺍﺗﻪ ،ﻣﺮﺍﺩ ﻟﻪ ﻣﻦ ﺣﻴﺚ ﻗﻀﺎﺅﻩ ﻭﺇﻳﺼﺎﻟﻪ ﺇﱃ ﻣﺮﺍﺩﻩ ،ﻓﻴﺠﺘﻤﻊ ﻓﻴﻪ ﺍﻷﻣﺮﺍﻥ: ﺑﻐﻀﻪ ﻭﺇﺭﺍﺩﺗﻪ ،ﻭﻻ ﻳﺘﻨﺎﻓﻴﺎﻥ ،ﻻﺧﺘﻼﻑ ﻣﺘﻌﻠﻘﻬﻤﺎ .ﻭﻫﺬﺍ ﻛﺎﻟﺪﻭﺍﺀ ﺍﻟﻜﺮﻳﻪ ،ﺇﺫﺍ ﻋﻠﻢ ﺍﳌﺘﻨﺎﻭﻝ ﻟﻪ ﺃﻥ ﻓﻴﻪ ﺷﻔﺎﺀﻩ ،ﻭﻗﻄﻊ ﺍﻟﻌﻀﻮ ﺍﳌﺘﺂﻛﻞ ،ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ ﰲ ﻗﻄﻌﻪ ﺑﻘﺎﺀ ﺟﺴﺪﻩ ،ﻭﻛﻘﻄﻊ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺸﺎﻗﺔ ،ﺇﺫﺍ ﻋﻠﻢ ﺃﺎ ﺗﻮﺻﻞ ﺇﱃ ﻣﺮﺍﺩﻩ ﻭﳏﺒﻮﺑﻪ .ﺑﻞ ﺍﻟﻌﺎﻗﻞ ﻳﻜﺘﻔﻲ ﰲ ﺇﻳﺜﺎﺭ ﻫﺬﺍ ﺍﳌﻜﺮﻭﻩ ﻭﺇﺭﺍﺩﺗﻪ ﺑﺎﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ ،ﻭﺇﻥ ﺧﻔﻴﺖ ﻋﻨﻪ ﻋﺎﻗﺒﺘﻪ ،ﻓﻜﻴﻒ ]ﲟﻦ[ ) (٢ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻳﻜﺮﻩ ﺍﻟﺸﻲﺀ ،ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﺇﺭﺍﺩﺗﻪ ﻷﺟﻞ ﻏﲑﻩ ،ﻭﻛﻮﻧﻪ ﺳﺒﺒﺎ ﺇﱃ ﺃﻣﺮ ﻫﻮ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ]ﻓﻮﺗﻪ[ ).(٣ ﻣﻦ ﺫﻟﻚ :ﺃﻧﻪ ﺧﻠﻖ ﺇﺑﻠﻴﺲ ،ﺍﻟﺬﻱ ﻫﻮ ﻣﺎﺩﺓ ﻟﻔﺴﺎﺩ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻹﺭﺍﺩﺍﺕ ،ﻭﻫﻮ ﺳﺒﺐ ﻟﺸﻘﺎﻭﺓ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ،ﻭﻋﻤﻠﻬﻢ ﲟﺎ ﻳﻐﻀﺐ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ،ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻫﻮ ﺍﻟﺴﺎﻋﻲ ﰲ ﻭﻗﻮﻉ ﺧﻼﻑ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ .ﻭﻣﻊ ﻫﺬﺍ ﻓﻬﻮ ﻭﺳﻴﻠﺔ ﺇﱃ ﳏﺎﺏ ﻛﺜﲑﺓ ﻟﻠﺮﺏ ﺗﻌﺎﱃ ﺗﺮﺗﺒﺖ ﻋﻠﻰ ﺧﻠﻘﻪ ،ﻭﻭﺟﻮﺩﻫﺎ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻋﺪﻣﻬﺎ. ﻣﻨﻬﺎ :ﺃﻧﻪ ﺗﻈﻬﺮ ﻟﻠﻌﺒﺎﺩ ﻗﺪﺭﺓ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻋﻠﻰ ﺧﻠﻖ ﺍﳌﺘﻀﺎﺩﺍﺕ ﺍﳌﺘﻘﺎﺑﻼﺕ ،ﻓﺨﻠﻖ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ،ﺍﻟﱵ ﻫﻲ ﺃﺧﺒﺚ ﺍﻟﺬﻭﺍﺕ ﻭﺷﺮﻫﺎ ،ﻭﻫﻲ ﺳﺒﺐ ﻛﻞ ﺷﺮ ،ﰲ ﻣﻘﺎﺑﻠﺔ ﺫﺍﺕ ﺟﱪﺍﺋﻴﻞ، ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺃﺷﺮﻑ ﺍﻟﺬﻭﺍﺕ ﻭﺃﻃﻬﺮﻫﺎ ﻭﺃﺯﻛﺎﻫﺎ ،ﻭﻫﻲ ﻣﺎﺩﺓ ﻛﻞ ﺧﲑ ،ﻓﺘﺒﺎﺭﻙ ﺧﺎﻟﻖ ﻫﺬﺍ ﻭﻫﺬﺍ .ﻛﻤﺎ ﻇﻬﺮﺕ ﻗﺪﺭﺗﻪ ﰲ ﺧﻠﻖ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﺍﻟﺪﻭﺍﺀ ﻭﺍﻟﺪﺍﺀ ،ﻭﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ،ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﻴﺢ ،ﻭﺍﳋﲑ ﻭﺍﻟﺸﺮ .ﻭﺫﻟﻚ ﻣﻦ ﺃﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ ﻭﻋﺰﺗﻪ ﻭﻣﻠﻜﻪ ﻭﺳﻠﻄﺎﻧﻪ، ﻓﺈﻧﻪ ﺧﻠﻖ ﻫﺬﻩ ﺍﳌﺘﻀﺎﺩﺍﺕ ،ﻭﻗﺎﺑﻞ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ،ﻭﺟﻌﻠﻬﺎ ﳎﺎﻝ ﺗﺼﺮﻓﻪ ﻭﺗﺪﺑﲑﻩ ،ﻓﺨﻠﻮ ﺍﻟﻮﺟﻮﺩ ﻋﻦ ﺑﻌﻀﻬﺎ ﺑﺎﻟﻜﻠﻴﺔ ﺗﻌﻄﻴﻞ ﳊﻜﻤﺘﻪ ﻭﻛﻤﺎﻝ ﺗﺼﺮﻓﻪ ﻭﺗﺪﺑﲑ ﳑﻠﻜﺘﻪ. ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻣﻘﺼﻮﺩﺍ ﳌﺎ ﻻ ﻳﺮﻳﺪ " ،ﻭﺯﻳﺎﺩﺓ " ﻻ " ﺧﻄﺄ ،ﺗﺒﻄﻞ ﺍﳌﻌﲎ ﻭﺗﻔﺴﺪﻩ . ) (2ﰲ ﺍﻷﺻﻞ ) :ﳑﻦ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ " ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ " . ١٩٤ / ٢ﻥ . ) (3ﰲ ﺍﻷﺻﻞ ) :ﻓﻮﻗﻪ ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ " ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ " . ١٩٤ / ٢ﻥ . ٢٥٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻨﻬﺎ :ﻇﻬﻮﺭ ﺁﺛﺎﺭ ﺃﲰﺎﺋﻪ ﺍﻟﻘﻬﺮﻳﺔ ،ﻣﺜﻞ :ﺍﻟﻘﻬﺎﺭ ،ﻭﺍﳌﻨﺘﻘﻢ ،ﻭﺍﻟﻌﺪﻝ ،ﻭﺍﻟﻀﺎﺭ ،ﻭﺍﻟﺸﺪﻳﺪ ﺍﻟﻌﻘﺎﺏ ،ﻭﺍﻟﺴﺮﻳﻊ ﺍﻟﻌﻘﺎﺏ ،ﻭﺫﻱ ﺍﻟﺒﻄﺶ ﺍﻟﺸﺪﻳﺪ ،ﻭﺍﳋﺎﻓﺾ ،ﻭﺍﳌﺬﻝ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﺍﻷﻓﻌﺎﻝ ﻛﻤﺎﻝ ،ﻻ ﺑﺪ ﻣﻦ ﻭﺟﻮﺩ ﻣﺘﻌﻠﻘﻬﺎ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻋﻠﻰ ﻃﺒﻴﻌﺔ ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﻈﻬﺮ ﺃﺛﺮ ﻫﺬﻩ ﺍﻷﲰﺎﺀ. ﻭﻣﻨﻬﺎ :ﻇﻬﻮﺭ ﺁﺛﺎﺭ ﺃﲰﺎﺋﻪ ﺍﳌﺘﻀﻤﻨﺔ ]ﳊﻠﻤﻪ[
)(١
ﻭﻋﻔﻮﻩ ﻭﻣﻐﻔﺮﺗﻪ ﻭﺳﺘﺮﻩ ﻭﲡﺎﻭﺯﻩ ﻋﻦ
ﺣﻘﻪ ﻭﻋﺘﻘﻪ ﳌﻦ ﺷﺎﺀ ﻣﻦ ﻋﺒﻴﺪﻩ ،ﻓﻠﻮﻻ ﺧﻠﻖ ﻣﺎ ﻳﻜﺮﻫﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻔﻀﻴﺔ ﺇﱃ ﻇﻬﻮﺭ ﺁﺛﺎﺭ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻟﺘﻌﻄﻠﺖ ﻫﺬﻩ ﺍﳊﻜﻢ ﻭﺍﻟﻔﻮﺍﺋﺪ ،ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﻫﺬﺍ ﺑﻘﻮﻟﻪ} :ﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﺍﷲ ﺑﻜﻢ ﻭﳉﺎﺀ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻓﻴﻐﻔﺮ ﳍﻢ{ ).(٢ ﻭﻣﻨﻬﺎ :ﻇﻬﻮﺭ ﺁﺛﺎﺭ ﺃﲰﺎﺀ ﺍﳊﻜﻤﺔ ﻭﺍﳋﱪﺓ ،ﻓﺈﻧﻪ ﺍﳊﻜﻴﻢ ﺍﳋﺒﲑ ،ﺍﻟﺬﻱ ﻳﻀﻊ ﺍﻷﺷﻴﺎﺀ ﻣﻮﺍﺿﻌﻬﺎ ،ﻭﻳﱰﳍﺎ ﻣﻨﺎﺯﳍﺎ ﺍﻟﻼﺋﻘﺔ ﺎ ،ﻓﻼ ﻳﻀﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ،ﻭﻻ ﻳﱰﻟﻪ ﰲ ﻏﲑ ﻣﱰﻟﺘﻪ ﺍﻟﱵ ﻳﻘﺘﻀﻴﻬﺎ ﻛﻤﺎﻝ ﻋﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ ﻭﺧﱪﺗﻪ ،ﻓﻬﻮ ﺃﻋﻠﻢ ﺣﻴﺚ ﳚﻌﻞ ﺭﺳﺎﻻﺗﻪ ،ﻭﺃﻋﻠﻢ ﲟﻦ ﻳﺼﻠﺢ ﻟﻘﺒﻮﳍﺎ ﻭﻳﺸﻜﺮﻩ ﻋﻠﻰ ﺍﻧﺘﻬﺎﺋﻬﺎ ﺇﻟﻴﻪ ،ﻭﺃﻋﻠﻢ ﲟﻦ ﻻ ﻳﺼﻠﺢ ﻟﺬﻟﻚ .ﻓﻠﻮ ﻗﺪﺭ ﻋﺪﻡ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻜﺮﻭﻫﺔ ﻟﻪ ﻟﺘﻌﻄﻠﺖ ﺣﻜﻢ ﻛﺜﲑﺓ ،ﻭﻟﻔﺎﺗﺖ ﻣﺼﺎﱀ ﻋﺪﻳﺪﺓ. ﻭﻟﻮ ﻋﻄﻠﺖ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮ ،ﻟﺘﻌﻄﻞ ﺍﳋﲑ ﺍﻟﺬﻱ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﰲ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ،ﻭﻫﺬﺍ ﻛﺎﻟﺸﻤﺲ ﻭﺍﳌﻄﺮ ﻭﺍﻟﺮﻳﺎﺡ ،ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺼﺎﱀ ﻣﺎ ﻫﻮ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﳛﺼﻞ ﺎ ﻣﻦ ﺍﻟﺸﺮ. ﻭﻣﻨﻬﺎ :ﺣﺼﻮﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳌﺘﻨﻮﻋﺔ ﺍﻟﱵ ﻟﻮﻻ ﺧﻠﻖ ﺇﺑﻠﻴﺲ ﳌﺎ ﺣﺼﻠﺖ ،ﻓﺈﻥ ﻋﺒﻮﺩﻳﺔ ﺍﳉﻬﺎﺩ ﻣﻦ ﺃﺣﺐ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ .ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻣﺆﻣﻨﲔ ﻟﺘﻌﻄﻠﺖ ﻫﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺗﻮﺍﺑﻌﻬﺎ ﻣﻦ ﺍﳌﻮﺍﻻﺓ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﳌﻌﺎﺩﺍﺓ ﻓﻴﻪ ،ﻭﻋﺒﻮﺩﻳﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻋﺒﻮﺩﻳﺔ ﺍﻟﺼﱪ ﻭﳐﺎﻟﻔﺔ ﺍﳍﻮﻯ ،ﻭﺇﻳﺜﺎﺭ ﳏﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻋﺒﻮﺩﻳﺔ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ،
) (1ﰲ ﺍﻷﺻﻞ ) :ﻛﻠﺆﻩ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ " ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ " . ١٩٥ / ٢ﻥ . ) (2ﻣﺴﻠﻢ ﺍﻟﺘﻮﺑﺔ ) ، (٢٧٤٩ﺃﲪﺪ ). (٣٠٩/٢ ٢٥٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻋﺒﻮﺩﻳﺔ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﺃﻥ ﳚﲑﻩ ﻣﻦ ﻋﺪﻭﻩ ﻭﻳﻌﺼﻤﻪ ﻣﻦ ﻛﻴﺪﻩ ﻭﺃﺫﺍﻩ .ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳊﻜﻢ ﺍﻟﱵ ﺗﻌﺠﺰ ﺍﻟﻌﻘﻮﻝ ﻋﻦ ﺇﺩﺭﺍﻛﻬﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻛﺎﻥ ﳝﻜﻦ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﳊﻜﻢ ﺑﺪﻭﻥ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ؟ ﻓﻬﺬﺍ ﺳﺆﺍﻝ ﻓﺎﺳﺪ ! ﻭﻫﻮ ﻓﺮﺽ ﻭﺟﻮﺩ ﺍﳌﻠﺰﻭﻡ ﺑﺪﻭﻥ ﻻﺯﻣﻪ ،ﻛﻔﺮﺽ ﻭﺟﻮﺩ ﺍﻻﺑﻦ ﺑﺪﻭﻥ ﺍﻷﺏ ،ﻭﺍﳊﺮﻛﺔ ﺑﺪﻭﻥ ﺍﳌﺘﺤﺮﻙ ،ﻭﺍﻟﺘﻮﺑﺔ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺋﺐ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻣﺮﺍﺩﺓ ﳌﺎ ﺗﻔﻀﻲ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﻜﻢ ،ﻓﻬﻞ ﺗﻜﻮﻥ ﻣﺮﺿﻴﺔ ﳏﺒﻮﺑﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ،ﺃﻡ ﻫﻲ ﻣﺴﺨﻮﻃﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ؟ ﻗﻴﻞ :ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﺮﺩ ﻋﻠﻰ ﻭﺟﻬﲔ :ﺃﺣﺪﳘﺎ :ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ،ﻭﻫﻞ ﻳﻜﻮﻥ ﳏﺒﺎ ﳍﺎ ﻣﻦ ﺟﻬﺔ ﺇﻓﻀﺎﺋﻬﺎ ﺇﱃ ﳏﺒﻮﺑﻪ، ﻭﺇﻥ ﻛﺎﻥ ﻳﺒﻐﻀﻬﺎ ﻟﺬﺍﺎ ؟. ﻭﺍﻟﺜﺎﱐ :ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺒﺪ ،ﻭﻫﻮ ﺃﻧﻪ ﻫﻞ ﻳﺴﻮﻍ ﻟﻪ ﺍﻟﺮﺿﺎ ﺎ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ ﺃﻳﻀﺎ ؟ ﻓﻬﺬﺍ ﺳﺆﺍﻝ ﻟﻪ ﺷﺄﻥ. ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﺸﺮ ﻛﻠﻪ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻌﺪﻡ ،ﺃﻋﲏ ﻋﺪﻡ ﺍﳋﲑ ﻭﺃﺳﺒﺎﺑﻪ ﺍﳌﻔﻀﻴﺔ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﺷﺮ ،ﻭﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﻭﺟﻮﺩﻩ ﺍﶈﺾ ﻓﻼ ﺷﺮ ﻓﻴﻪ .ﻣﺜﺎﻟﻪ :ﺃﻥ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺸﺮﻳﺮﺓ ﻭﺟﻮﺩﻫﺎ ﺧﲑ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ،ﻭﺇﳕﺎ ﺣﺼﻞ ﳍﺎ ﺍﻟﺸﺮ ﺑﻘﻄﻊ ﻣﺎﺩﺓ ﺍﳋﲑ ﻋﻨﻬﺎ ،ﻓﺈﺎ ﺧﻠﻘﺖ ﰲ ﺍﻷﺻﻞ ﻣﺘﺤﺮﻛﺔ ،ﻓﺈﻥ ﺃﻋﻴﻨﺖ ﺑﺎﻟﻌﻠﻢ ﻭﺇﳍﺎﻡ ﺍﳋﲑ ﲢﺮﻛﺖ ﺑﻪ ،ﻭﺇﻥ ﺗﺮﻛﺖ ﲢﺮﻛﺖ ﺑﻄﺒﻌﻬﺎ ﺇﱃ ﺧﻼﻓﻪ .ﻭﺣﺮﻛﺘﻬﺎ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﺣﺮﻛﺔ -ﺧﲑ ،ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﺷﺮﺍ ﺑﺎﻹﺿﺎﻓﺔ ،ﻻ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﺣﺮﻛﺔ ،ﻭﺍﻟﺸﺮ ﻛﻠﻪ ﻇﻠﻢ ،ﻭﻫﻮ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﳏﻠﻪ ،ﻓﻠﻮ ﻭﺿﻊ ﰲ ﻣﻮﺿﻌﻪ ﱂ ﻳﻜﻦ ﺷﺮﺍ ،ﻓﻌﻠﻢ ﺃﻥ ﺟﻬﺔ ﺍﻟﺸﺮ ﻓﻴﻪ ﻧﺴﺒﻴﺔ ﺇﺿﺎﻓﻴﺔ .ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﳏﻠﻬﺎ ﺧﲑﺍ ﰲ ﻧﻔﺴﻬﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﺮﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﶈﻞ ﺍﻟﺬﻱ ﺣﻠﺖ ﺑﻪ ،ﳌﺎ ﺃﺣﺪﺛﺖ ﻓﻴﻪ ﻣﻦ ﺍﻷﱂ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺍﻟﻄﺒﻴﻌﺔ ﻗﺎﺑﻠﺔ ﻟﻀﺪﻩ ﻣﻦ ﺍﻟﻠﺬﺓ ﻣﺴﺘﻌﺪﺓ ﻟﻪ ،ﻓﺼﺎﺭ ﺫﻟﻚ ﺍﻷﱂ ﺷﺮﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﺎ ،ﻭﻫﻮ ﺧﲑ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ،ﺣﻴﺚ ﻭﺿﻌﻪ ﰲ ﻣﻮﺿﻌﻪ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﳜﻠﻖ ﺷﺮﺍ ﳏﻀﺎ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﻭﺍﻻﻋﺘﺒﺎﺭﺍﺕ ،ﻓﺈﻥ ﺣﻜﻤﺘﻪ ﺗﺄﰉ ﺫﻟﻚ .ﻓﻼ ﳝﻜﻦ ﰲ ﺟﻨﺎﺏ ﺍﳊﻖ ﺗﻌﺎﱃ ﺃﻥ ﻳﺮﻳﺪ ﺷﻴﺌﺎ ﻳﻜﻮﻥ ﻓﺴﺎﺩﺍ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﻻ ﻣﺼﻠﺤﺔ ﰲ ﺧﻠﻘﻪ ٢٥٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻮﺟﻪ ﻣﺎ ،ﻫﺬﺍ ﻣﻦ ﺃﺑﲔ ﺍﶈﺎﻝ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻴﺪﻩ ﺍﳋﲑ ﻛﻠﻪ ،ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﻟﻴﻪ ،ﺑﻞ ﻛﻞ ﻣﺎ ﺇﻟﻴﻪ ﻓﺨﲑ ،ﻭﺍﻟﺸﺮ ﺇﳕﺎ ﺣﺼﻞ ﻟﻌﺪﻡ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﻭﺍﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ،ﻓﻠﻮ ﻛﺎﻥ ﺇﻟﻴﻪ ﱂ ﻳﻜﻦ ﺷﺮﺍ ،ﻓﺘﺄﻣﻠﻪ. ﻓﺎﻧﻘﻄﺎﻉ ﻧﺴﺒﺘﻪ ﺇﻟﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﺻﲑﻩ ﺷﺮﺍ. ﻓﺈﻥ ﻗﻴﻞ :ﱂ ﺗﻨﻘﻄﻊ ﻧﺴﺒﺘﻪ ﺇﻟﻴﻪ ﺧﻠﻘﺎ ﻭﻣﺸﻴﺌﺔ ؟ ﻗﻴﻞ :ﻫﻮ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﻟﻴﺲ ﺑﺸﺮ ،ﻓﺈﻥ ﻭﺟﻮﺩﻩ ﻫﻮ ﺍﳌﻨﺴﻮﺏ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﻟﻴﺲ ﺑﺸﺮ ،ﻭﺍﻟﺸﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﻣﻦ ﻋﺪﻡ ﺇﻣﺪﺍﺩﻩ ﺑﺎﳋﲑ ﻭﺃﺳﺒﺎﺑﻪ ،ﻭﺍﻟﻌﺪﻡ ﻟﻴﺲ ﺑﺸﻲﺀ ﺣﱴ ﻳﻨﺴﺐ ﺇﱃ ﻣﻦ ﺑﻴﺪﻩ ﺍﳋﲑ.
ﺨﻴﺮِ ﺛﹶﻠﹶﺎﺛﹶﺔﹲ ﺍﻟﹾﺈِﳚﺎﺩ ﻭﺍﻟﹾِﺈﻋﺪﺍﺩ ﻭﺍﻟﹾﺈِﻣﺪﺍﺩ ﺃﹶﺳﺒﺎﺏ ﺍﻟﹾ
ﻓﺈﻥ ﺃﺭﺩﺕ ﻣﺰﻳﺪ ﺇﻳﻀﺎﺡ ﻟﺬﻟﻚ ،ﻓﺎﻋﻠﻢ ﺃﻥ ﺃﺳﺒﺎﺏ ﺍﳋﲑ ﺛﻼﺛﺔ :ﺍﻹﳚﺎﺩ ،ﻭﺍﻹﻋﺪﺍﺩ، ﻭﺍﻹﻣﺪﺍﺩ .ﻓﺈﳚﺎﺩ ﻫﺬﺍ ﺧﲑ ،ﻭﻫﻮ ﺇﱃ ﺍﷲ ،ﻭﻛﺬﻟﻚ ﺇﻋﺪﺍﺩﻩ ﻭﺇﻣﺪﺍﺩﻩ ،ﻓﺈﻥ ﱂ ﳛﺪﺙ ﻓﻴﻪ ﺇﻋﺪﺍﺩ ﻭﻻ ﺇﻣﺪﺍﺩ ﺣﺼﻞ ﻓﻴﻪ ﺍﻟﺸﺮ ﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﻌﺪﻡ ﺍﻟﺬﻱ ﻟﻴﺲ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ،ﻭﺇﳕﺎ ﺇﻟﻴﻪ ﺿﺪﻩ. ﻓﺈﻥ ﻗﻴﻞ :ﻫﻼ ﺃﻣﺪﻩ ﺇﺫﺍ ﺃﻭﺟﺪﻩ ؟ ﻗﻴﻞ :ﻣﺎ ﺍﻗﺘﻀﺖ ﺍﳊﻜﻤﺔ ﺇﳚﺎﺩﻩ ﻭﺇﻣﺪﺍﺩﻩ ،ﻭﺇﳕﺎ ﺍﻗﺘﻀﺖ ﺇﳚﺎﺩﻩ ﻭﺗﺮﻙ ﺇﻣﺪﺍﺩﻩ ،ﻓﺈﳚﺎﺩﻩ ﺧﲑ ،ﻭﺍﻟﺸﺮ ﻣﻦ ﻋﺪﻡ ﺇﻣﺪﺍﺩﻩ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻼ ﺃﻣﺪ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ؟ ﻓﻬﺬﺍ ﺳﺆﺍﻝ ﻓﺎﺳﺪ ،ﻳﻈﻦ ﻣﻮﺭﺩﻩ ﺃﻥ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺃﺑﻠﻎ ﰲ ﺍﳊﻜﻤﺔ ! ﻭﻫﺬﺍ ﻋﲔ ﺍﳉﻬﻞ ! ﺑﻞ ﺍﳊﻜﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻭﺕ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ،ﻭﻟﻴﺲ ﰲ ﺧﻠﻖ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﺗﻔﺎﻭﺕ ،ﻓﻜﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﻟﻴﺲ ﰲ ﺧﻠﻘﻪ ﺗﻔﺎﻭﺕ، ﻭﺍﻟﺘﻔﺎﻭﺕ ﺇﳕﺎ ﻭﻗﻊ ﻷﻣﻮﺭ ﻋﺪﻣﻴﺔ ﱂ ﻳﺘﻌﻠﻖ ﺎ ﺍﳋﻠﻖ ،ﻭﺇﻻ ﻓﻠﻴﺲ ﰲ ﺍﳋﻠﻖ ﻣﻦ ﺗﻔﺎﻭﺕ .ﻓﺈﻥ ﺍﻋﺘﺎﺹ ﻋﻠﻴﻚ ﻫﺬﺍ ،ﻭﱂ ﺗﻔﻬﻤﻪ ﺣﻖ ﺍﻟﻔﻬﻢ ،ﻓﺮﺍﺟﻊ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ: ﻭﺟــﺎﻭﺯﻩ ﺇﱃ ﻣــﺎ ﺗــﺴﺘﻄﻴﻊ
ﺇﺫﺍ ﱂ ﺗــﺴﺘﻄﻊ ﺷــﻴﺌﺎ ﻓﺪﻋــﻪ
ﻓﺈﻥ ﻗﻴﻞ :ﻛﻴﻒ ﻳﺮﺿﻰ ﻟﻌﺒﺪﻩ ﺷﻴﺌﺎ ﻭﻻ ﻳﻌﻴﻨﻪ ﻋﻠﻴﻪ ؟ ﻗﻴﻞ :ﻷﻥ ﺇﻋﺎﻧﺘﻪ ﻋﻠﻴﻪ ﻗﺪ ﺗﺴﺘﻠﺰﻡ ﻓﻮﺍﺕ ﳏﺒﻮﺏ ﻟﻪ ﺃﻋﻈﻢ ﻣﻦ ﺣﺼﻮﻝ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺔ ﺍﻟﱵ ﺭﺿﻴﻬﺎ ﻟﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻭﻗﻮﻉ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺔ ﻣﻨﻪ ﻳﺘﻀﻤﻦ ﻣﻔﺴﺪﺓ ﻫﻲ ﺃﻛﺮﻩ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﳏﺒﺘﻪ ﻟﺘﻠﻚ ﺍﻟﻄﺎﻋﺔ .ﻭﻗﺪ ﺃﺷﺎﺭ ﺗﻌﺎﱃ ﺇﱃ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ} :
* öNßgrO$yèÎ7/R$# ª!$# onÌ•Ÿ2 `Å3»s9ur Zo£‰ãã ¼ã&s! (#r‘‰tãV{ ylrã•ã‚ø9$# (#rߊ#u‘r& öqs9ur
٢٥٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
{öNßgsܬ7sVsù
)(١
-ﺍﻵﻳﺘﲔ .ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻛﺮﻩ ﺍﻧﺒﻌﺎﺛﻬﻢ ﺇﱃ ﺍﻟﻐﺰﻭ ﻣﻊ ﺭﺳﻮﻟﻪ ،ﻭﻫﻮ
ﻃﺎﻋﺘﻪ ،ﻓﻠﻤﺎ ﻛﺮﻫﻪ ﻣﻨﻬﻢ ﺛﺒﻄﻬﻢ ﻋﻨﻪ ،ﰒ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺾ ﺍﳌﻔﺎﺳﺪ ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺧﺮﻭﺟﻬﻢ ﻣﻊ ﺭﺳﻮﻟﻪ ،ﻓﻘﺎﻝ} :
žwÎ) öNä.rߊ#y— $¨B /ä3‹Ïù (#qã_t•yz öqs9
{Zw$t6yz
ﻭﺷﺮﺍ (٣) {öNä3n=»n=Ï{ (#qãè|Ê÷rV{ur } ،ﺃﻱ ﺳﻌﻮﺍ ﺑﻴﻨﻜﻢ ﺑﺎﻟﻔﺴﺎﺩ ﻭﺍﻟﺸﺮ} ، öNçlm; tbqã軣Jy™ óOä3‹Ïùur
{3
)(٤
)(٢
ﺃﻱ ﻓﺴﺎﺩﺍ
spuZ÷FÏÿø9$# ãNà6tRqäóö7tƒ
ﻗﺎﺑﻠﻮﻥ ﻣﻨﻬﻢ ﻣﺴﺘﺠﻴﺒﻮﻥ ﳍﻢ ،ﻓﻴﺘﻮﻟﺪ ﻣﻦ ﺳﻌﻲ ﻫﺆﻻﺀ ﻭﻗﺒﻮﻝ
ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺸﺮ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﻠﺤﺔ ﺧﺮﻭﺟﻬﻢ ،ﻓﺎﻗﺘﻀﺖ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺮﲪﺔ ﺃﻥ ﺃﻗﻌﺪﻫﻢ ﻋﻨﻪ .ﻓﺎﺟﻌﻞ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺃﺻﻼ ،ﻭﻗﺲ ﻋﻠﻴﻪ. ﻭﺃﻣﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺒﺪ :ﻓﻬﻮ ﺃﻳﻀﺎ ﳑﻜﻦ ،ﺑﻞ ﻭﺍﻗﻊ .ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﻳﺴﺨﻂ ﺍﻟﻔﺴﻮﻕ ﻭﺍﳌﻌﺎﺻﻲ ﻭﻳﻜﺮﻫﻬﺎ ،ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﻭﺍﻗﻌﺔ ﺑﻜﺴﺒﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ،ﻭﻳﺮﺿﻰ ﺑﻌﻠﻢ ﺍﷲ ﻭﻛﺘﺎﺑﻪ ﻭﻣﺸﻴﺌﺘﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻭﺃﻣﺮﻩ ﺍﻟﻜﻮﱐ ،ﻓﲑﺿﻰ ﲟﺎ ﻣﻦ ﺍﷲ ﻭﻳﺴﺨﻂ ﻣﺎ ﻫﻮ ﻣﻨﻪ ،ﻓﻬﺬﺍ ﻣﺴﻠﻚ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ .ﻭﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﻛﺮﻫﺘﻬﺎ ﻣﻄﻠﻘﺎ، ﻭﻗﻮﳍﻢ ﻳﺮﺟﻊ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻷﻥ ﺇﻃﻼﻗﻬﻢ ﺍﻟﻜﺮﺍﻫﺔ ﻻ ﻳﺮﻳﺪﻭﻥ ﺑﻪ ﴰﻮﻟﻪ ﻟﻌﻠﻢ ﺍﻟﺮﺏ ﻭﻛﺘﺎﺑﺘﻪ ﻭﻣﺸﻴﺌﺘﻪ .ﻭﺳﺮ ﺍﳌﺴﺄﻟﺔ :ﺃﻥ ﺍﻟﺬﻱ ﺇﱃ ﺍﻟﺮﺏ ﻣﻨﻬﺎ ﻏﲑ ﻣﻜﺮﻭﻩ ،ﻭﺍﻟﺬﻱ ﺇﱃ ﺍﻟﻌﺒﺪ ﻣﻜﺮﻭﻩ. ﻓﺈﻥ ﻗﻴﻞ :ﻟﻴﺲ ﺇﱃ ﺍﻟﻌﺒﺪ ﺷﻲﺀ ﻣﻨﻬﺎ .ﻗﻴﻞ :ﻫﺬﺍ ﻫﻮ ﺍﳉﱪ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺻﺎﺣﺒﻪ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟﻀﻴﻖ ،ﻭﺍﻟﻘﺪﺭﻱ ﺍﳌﻨﻜﺮ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ ﻣﻦ ﺍﳉﱪﻱ ،ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﳌﺘﻮﺳﻄﻮﻥ ﺑﲔ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳉﱪﻳﺔ -ﺃﺳﻌﺪ ﺑﺎﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ. ﻓﺈﻥ ﻗﻴﻞ :ﻛﻴﻒ ﻳﺘﺄﺗﻰ ﺍﻟﻨﺪﻡ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻊ ﺷﻬﻮﺩ ﺍﳊﻜﻤﺔ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ،ﻭﻣﻊ ﺷﻬﻮﺩ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻭﺍﳌﺸﻴﺌﺔ ﺍﻟﻨﺎﻓﺬﺓ ؟ ﻗﻴﻞ :ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﻗﻊ ﻣﻦ ﻋﻤﻴﺖ ﺑﺼﲑﺗﻪ ﰲ ﺷﻬﻮﺩ ﺍﻷﻣﺮ ﻋﻠﻰ ﻏﲑ ﻣﺎ ) (1ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺘﲔ . ٤٧ -٤٦ ) (2ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ . ٤٧ ) (3ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ . ٤٧ ) (4ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ . ٤٧ ٢٥٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻫﻮ ﻋﻠﻴﻪ ،ﻓﺮﺃﻯ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﻃﺎﻋﺎﺕ ،ﳌﻮﺍﻓﻘﺘﻪ ﻓﻴﻬﺎ ﺍﳌﺸﻴﺌﺔ ﻭﺍﻟﻘﺪﺭ ،ﻭﻗﺎﻝ :ﺇﻥ ﻋﺼﻴﺖ ﺃﻣﺮﻩ ﻓﻘﺪ ﺃﻃﻌﺖ ﺇﺭﺍﺩﺗﻪ ! ] ﻭ[ ﰲ ﺫﻟﻚ ﻗﻴﻞ: ـﺎﺕ ! ـﻪ ﻃﺎﻋـ ـﻲ ﻛﻠـ ـﲏ ،ﻓﻔﻌﻠـ ﻣـ
ﺃﺻــﺒﺤﺖ ﻣــﻨﻔﻌﻼ ﳌــﺎ ﳜﺘــﺎﺭﻩ
ﻭﻫﺆﻻﺀ ﺃﻋﻤﻰ ﺍﳋﻠﻖ ﺑﺼﺎﺋﺮ ،ﻭﺃﺟﻬﻠﻬﻢ ﺑﺎﷲ ﻭﺃﺣﻜﺎﻣﻪ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻜﻮﻧﻴﺔ ،ﻓﺈﻥ ﺍﻟﻄﺎﻋﺔ ﻫﻲ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﺍﻟﺪﻳﲏ ﺍﻟﺸﺮﻋﻲ ،ﻻ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻘﺪﺭ ﻭﺍﳌﺸﻴﺌﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻘﺪﺭ ﻃﺎﻋﺔ ﻟﻜﺎﻥ ﺇﺑﻠﻴﺲ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻄﻴﻌﲔ ﻟﻪ ،ﻭﻟﻜﺎﻥ ﻗﻮﻡ ﻧﻮﺡ ﻭﻫﻮﺩ ﻭﺻﺎﱀ ﻭﻟﻮﻁ ﻭﺷﻌﻴﺐ ﻭﻗﻮﻡ ﻓﺮﻋﻮﻥ - ﻛﻠﻬﻢ ﻣﻄﻴﻌﲔ ! ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﺍﳉﻬﻞ. ﻟﻜﻦ ﺇﺫﺍ ﺷﻬﺪ ﺍﻟﻌﺒﺪ ﻋﺠﺰ ﻧﻔﺴﻪ ،ﻭﻧﻔﻮﺫ ﺍﻷﻗﺪﺍﺭ ﻓﻴﻪ ،ﻭﻛﻤﺎﻝ ﻓﻘﺮﻩ ﺇﱃ ﺭﺑﻪ ﻭﻋﺪﻡ ﺍﺳﺘﻐﻨﺎﺋﻪ ﻋﻦ ﻋﺼﻤﺘﻪ ﻭﺣﻔﻈﻪ ﻃﺮﻓﺔ ﻋﲔ -ﻛﺎﻥ ﺑﺎﷲ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻻ ﺑﻨﻔﺴﻪ ،ﻓﻮﻗﻮﻉ ﺍﻟﺬﻧﺐ ﻣﻨﻪ ﻻ ﻳﺘﺄﺗﻰ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺃﻟﺒﺘﺔ ،ﻓﺈﻥ ﻋﻠﻴﻪ ﺣﺼﻨﺎ ﺣﺼﻴﻨﺎ " ﻓﱯ ﻳﺴﻤﻊ ،ﻭﰊ ﻳﺒﺼﺮ، ﻭﰊ ﻳﺒﻄﺶ ،ﻭﰊ ﳝﺸﻲ " ﻓﻼ ﻳﺘﺼﻮﺭ ﻣﻨﻪ ﺍﻟﺬﻧﺐ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ،ﻓﺈﺫﺍ ﺣﺠﺐ ﻋﻦ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﻭﺑﻘﻲ ﺑﻨﻔﺴﻪ ،ﺍﺳﺘﻮﱃ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻟﻨﻔﺲ ،ﻓﻬﻨﺎﻟﻚ ﻧﺼﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺸﺒﺎﻙ ﻭﺍﻷﺷﺮﺍﻙ ،ﻭﺃﺭﺳﻠﺖ ﻋﻠﻴﻪ ﺍﻟﺼﻴﺎﺩﻭﻥ ،ﻓﺈﺫﺍ ﺍﻧﺘﻔﻰ ﻋﻨﻪ ﺿﺒﺎﺏ ﺫﻟﻚ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻄﺒﻌﻲ ،ﻓﻬﻨﺎﻟﻚ ﳛﻀﺮﻩ ﺍﻟﻨﺪﻡ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﰲ ﺍﳌﻌﺼﻴﺔ ﳏﺠﻮﺑﺎ ﺑﻨﻔﺴﻪ ﻋﻦ ﺭﺑﻪ ،ﻓﻠﻤﺎ ﻓﺎﺭﻕ ﺫﻟﻚ ﺍﻟﻮﺟﻮﺩ ﺻﺎﺭ ﰲ ﻭﺟﻮﺩ ﺁﺧﺮ ،ﻓﺒﻘﻲ ﺑﺮﺑﻪ ﻻ ﺑﻨﻔﺴﻪ.
ﻣﺎ ﻳﺮﺿﻰ ﻣِﻦ ﺍﻟﹾﻤ ﹾﻘﻀِﻲ ﻭﻣﺎ ﻳﺴﺨﻂﹸ
ﻓﺈﻥ ﻗﻴﻞ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻔﺮ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ،ﻭﳓﻦ ﻣﺄﻣﻮﺭﻭﻥ ﺃﻥ ﻧﺮﺿﻰ ﺑﻘﻀﺎﺀ ﺍﷲ، ﻓﻜﻴﻒ ﻧﻨﻜﺮﻩ ﻭﻧﻜﺮﻫﻪ ؟ !. ﻓﺎﳉﻮﺍﺏ :ﺃﻥ ﻳﻘﺎﻝ: ﺃﻭﻻ :ﳓﻦ ﻏﲑ ﻣﺄﻣﻮﺭﻳﻦ ﺑﺎﻟﺮﺿﺎ ﺑﻜﻞ ﻣﺎ ﻳﻘﻀﻴﻪ ﺍﷲ ﻭﻳﻘﺪﺭﻩ ،ﻭﱂ ﻳﺮﺩ ﺑﺬﻟﻚ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ ،ﺑﻞ ﻣﻦ ﺍﳌﻘﻀﻲ ﻣﺎ ﻳﺮﺿﻰ ﺑﻪ ،ﻭﻣﻨﻪ ﻣﺎ ﻳﺴﺨﻂ ﻭﳝﻘﺖ ،ﻛﻤﺎ ﻻ ﻳﺮﺿﻰ ﺑﻪ ﺍﻟﻘﺎﺿﻲ ﻷﻗﻀﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ،ﺑﻞ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﻣﺎ ﻳﺴﺨﻂ ،ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﺍﳌﻘﻀﻴﺔ ﻣﺎ ﻳﻐﻀﺐ ﻋﻠﻴﻪ ﻭﳝﻘﺖ ﻭﻳﻠﻌﻦ ﻭﻳﺬﻡ. ٢٥٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻳﻘﺎﻝ ﺛﺎﻧﻴﺎ :ﻫﻨﺎ ﺃﻣﺮﺍﻥ :ﻗﻀﺎﺀ ﺍﷲ؛ ﻭﻫﻮ ﻓﻌﻞ ﻗﺎﺋﻢ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻣﻘﻀﻲ :ﻭﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻨﻔﺼﻞ ﻋﻨﻪ .ﻓﺎﻟﻘﻀﺎﺀ ﻛﻠﻪ ﺧﲑ ﻭﻋﺪﻝ ﻭﺣﻜﻤﺔ ،ﻧﺮﺿﻰ ﺑﻪ ﻛﻠﻪ ،ﻭﺍﳌﻘﻀﻲ ﻗﺴﻤﺎﻥ: ﻣﻨﻪ ﻣﺎ ﻳﺮﺿﻰ ﺑﻪ ،ﻭﻣﻨﻪ ﻣﺎ ﻻ ﻳﺮﺿﻰ ﺑﻪ. ﻭﻳﻘﺎﻝ ﺛﺎﻟﺜﺎ :ﺍﻟﻘﻀﺎﺀ ﻟﻪ ﻭﺟﻬﺎﻥ: ﺃﺣﺪﳘﺎ :ﺗﻌﻠﻘﻪ ﺑﺎﻟﺮﺏ ﺗﻌﺎﱃ ،ﻓﻤﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﻧﺴﺒﺘﻪ ﺇﻟﻴﻪ ﻳﺮﺿﻰ ﺑﻪ. ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ :ﺗﻌﻠﻘﻪ ﺑﺎﻟﻌﺒﺪ ﻭﻧﺴﺒﺘﻪ ﺇﻟﻴﻪ ،ﻓﻤﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﻨﻘﺴﻢ ﺇﱃ ﻣﺎ ﻳﺮﺿﻰ ﺑﻪ ﻭﺇﱃ ﻣﺎ ﻻ ﻳﺮﺿﻰ ﺑﻪ .ﻣﺜﺎﻝ ﺫﻟﻚ :ﻗﺘﻞ ﺍﻟﻨﻔﺲ ،ﻟﻪ ﺍﻋﺘﺒﺎﺭﺍﻥ :ﻓﻤﻦ ﺣﻴﺚ ﻗﺪﺭﻩ ﺍﷲ ﻭﻗﻀﺎﻩ ﻭﻛﺘﺒﻪ ﻭﺷﺎﺀﻩ ﻭﺟﻌﻠﻪ ﺃﺟﻼ ﻟﻠﻤﻘﺘﻮﻝ ﻭﺎﻳﺔ ﻟﻌﻤﺮﻩ -ﻳﺮﺿﻰ ﺑﻪ ،ﻭﻣﻦ ﺣﻴﺚ ﺻﺪﺭ ﻣﻦ ﺍﻟﻘﺎﺗﻞ ﻭﺑﺎﺷﺮﻩ ﻭﻛﺴﺒﻪ ﻭﺃﻗﺪﻡ ﻋﻠﻴﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﻋﺼﻰ ﺍﷲ ﺑﻔﻌﻠﻪ -ﻧﺴﺨﻄﻪ ﻭﻻ ﻧﺮﺿﻰ ﺑﻪ. ﺍﻟﹾﻤﺒﺎﻟﹶﻐﺔﹸ ﻓِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ﺫﹶﺭِﻳﻌﺔﹸ ﺍﻟﹾﺨﺬﹾﻟﹶﺎﻥِ
ﻭﻗﻮﻟﻪ " :ﻭﺍﻟﺘﻌﻤﻖ ﻭﺍﻟﻨﻈﺮ ﰲ ﺫﻟﻚ ﺫﺭﻳﻌﺔ ﺍﳋﺬﻻﻥ " ﺇﱃ ﺁﺧﺮﻩ -ﺍﻟﺘﻌﻤﻖ :ﻫﻮ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﻃﻠﺐ ﺍﻟﺸﻲﺀ .ﻭﺍﳌﻌﲎ :ﺃﻥ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﻃﻠﺐ ﺍﻟﻘﺪﺭ ﻭﺍﻟﻐﻮﺹ ﰲ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﺫﺭﻳﻌﺔ ﺍﳋﺬﻻﻥ. ﺍﻟﺬﺭﻳﻌﺔ :ﺍﻟﻮﺳﻴﻠﺔ ،ﻭﺍﻟﺬﺭﻳﻌﺔ ﻭﺍﻟﺪﺭﺟﺔ ﻭﺍﻟﺴﻠﻢ -ﻣﺘﻘﺎﺭﺑﺔ ﺍﳌﻌﲎ ﻭﻛﺬﻟﻚ ﺍﳋﺬﻻﻥ ﻭﺍﳊﺮﻣﺎﻥ ﻭﺍﻟﻄﻐﻴﺎﻥ -ﻣﺘﻘﺎﺭﺏ ﺍﳌﻌﲎ ﺃﻳﻀﺎ ،ﻟﻜﻦ ﺍﳋﺬﻻﻥ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﺼﺮ ،ﻭﺍﳊﺮﻣﺎﻥ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻈﻔﺮ :ﻭﺍﻟﻄﻐﻴﺎﻥ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻻﺳﺘﻘﺎﻣﺔ. ﻭﻗﻮﻟﻪ " :ﻓﺎﳊﺬﺭ ﻛﻞ ﺍﳊﺬﺭ ﻣﻦ ﺫﻟﻚ ﻧﻈﺮﺍ ﻭﻓﻜﺮﺍ ﻭﻭﺳﻮﺳﺔ " -ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ
t
ﻗﺎﻝ " :ﺟﺎﺀ ﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ rﺇﱃ ﺭﺳﻮﻝ ﺍﷲ rﻓﺴﺄﻟﻮﻩ} :ﺇﻧﺎ ﳒﺪ ﰲ ﺃﻧﻔﺴﻨﺎ ﻣﺎ ﻳﺘﻌﺎﻇﻢ ﺃﺣﺪﻧﺎ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﻪ ؟ ﻗﺎﻝ] " :ﻭﻗﺪ[ ﻭﺟﺪﲤﻮﻩ " ؟ ]ﻗﺎﻟﻮﺍ :ﻧﻌﻢ[ ،ﻗﺎﻝ " :ﺫﻟﻚ ﺻﺮﻳﺢ ﺍﻹﳝﺎﻥ{ ) .(١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) .(٢ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ :ﺫﻟﻚ }ﺻﺮﻳﺢ ﺍﻹﳝﺎﻥ{
)(٣
) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٣٢ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥١١١ﺃﲪﺪ ). (٤٥٦/٢ ) (2ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٤٨ : ١ﻭﻛﺎﻥ ﺍﳊﺪﻳﺚ ﳏﺮﻓﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ،ﻓﺄﻛﻤﻠﻨﺎﻩ ﻭﺻﺤﺤﻨﺎﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﺤﻴﺢ . ) (3ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٣٢ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥١١١ﺃﲪﺪ ). (٣٩٧/٢ ٢٥٩
ﺇﱃ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﻌﺎﻇﻢ ﺃﻥ ﻳﺘﻜﻠﻤﻮﺍ ﺑﻪ .ﻭﳌﺴﻠﻢ ﺃﻳﻀﺎ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ
t
ﻗﺎﻝ :ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ
r
ﻋﻦ ﺍﻟﻮﺳﻮﺳﺔ ؟ ﻓﻘﺎﻝ} :ﺗﻠﻚ ﳏﺾ ﺍﻹﳝﺎﻥ{ ) ، (١ﻭﻫﻮ ﲟﻌﲎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻓﺈﻥ ﻭﺳﻮﺳﺔ ﺍﻟﻨﻔﺲ ﺃﻭ ﻣﺪﺍﻓﻌﺔ ﻭﺳﻮﺍﺳﻬﺎ ﲟﱰﻟﺔ ﺍﶈﺎﺩﺛﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﺛﻨﲔ ،ﻓﻤﺪﺍﻓﻌﺔ ﺍﻟﻮﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻭﺍﺳﺘﻌﻈﺎﻣﻬﺎ ﺻﺮﻳﺢ ﺍﻹﳝﺎﻥ ﻭﳏﺾ ﺍﻹﳝﺎﻥ .ﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ .ﰒ ﺧﻠﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻒ ،ﺳﻮﺩﻭﺍ ﺍﻷﻭﺭﺍﻕ ﺑﺘﻠﻚ ﺍﻟﻮﺳﺎﻭﺱ ،ﺍﻟﱵ ﻫﻲ ﺷﻜﻮﻙ ﻭﺷﺒﻪ ،ﺑﻞ ﻭﺳﻮﺩﻭﺍ ﺍﻟﻘﻠﻮﺏ ،ﻭﺟﺎﺩﻟﻮﺍ ﺑﺎﻟﺒﺎﻃﻞ ﻟﻴﺪﺣﻀﻮﺍ ﺑﻪ ﺍﳊﻖ ،ﻭﻟﺬﻟﻚ ﺃﻃﻨﺐ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﰲ ﺫﻡ ﺍﳋﻮﺽ ﰲ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻘﺪﺭ ﻭﺍﻟﻔﺤﺺ ﻋﻨﻪ. ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﺎ ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﺃﺑﻐﺾ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﺍﷲ
ﺍﻷﻟﺪ ﺍﳋﺼﻢ{ ) .(٣) (٢ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ،ﻗﺎﻝ} :ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ
r
ﺫﺍﺕ ﻳﻮﻡ ﻭﺍﻟﻨﺎﺱ
ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﻘﺪﺭ ،ﻗﺎﻝ :ﻓﻜﺄﳕﺎ ﺗﻔﻘﺄ ﰲ ﻭﺟﻬﻪ ﺣﺐ ﺍﻟﺮﻣﺎﻥ ﻣﻦ ﺍﻟﻐﻀﺐ ،ﻗﺎﻝ :ﻓﻘﺎﻝ ] ﳍﻢ[ :ﻣﺎ ﻟﻜﻢ ﺗﻀﺮﺑﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ؟ ﺬﺍ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ{ ) .(٤ﻗﺎﻝ: ﻓﻤﺎ ﻏﺒﻄﺖ ﻧﻔﺴﻲ ﲟﺠﻠﺲ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﱂ ﺃﺷﻬﺪﻩ ،ﲟﺎ ﻏﺒﻄﺖ ﻧﻔﺴﻲ ﺑﺬﻟﻚ ﺍﻠﺲ ،ﺃﱐ ﱂ ﺃﺷﻬﺪﻩ .ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﺃﻳﻀﺎ ).(٥
) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ). (١٣٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻐﺼﺐ ) ، (٢٣٢٥ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ ) ، (٢٦٦٨ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٢٩٧٦ﺍﻟﻨﺴﺎﺋﻲ ﺁﺩﺍﺏ ﺍﻟﻘﻀﺎﺓ ) ، (٥٤٢٣ﺃﲪﺪ ). (٦٣/٦ ) (3ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﲑﻫﻢ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ) ﺇﻥ ﺃﺑﻐﺾ ( .ﻭﺯﻳﺎﺩﺓ ) ﺇﻥ ( ﻟﻴﺴﺖ ﻣﻦ ﻟﻔﻈﻪ . ) (4ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ ) ، (٢٦٦٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٨٥ﺃﲪﺪ ). (١٧٨/٢ ) (5ﻫﻮ ﰲ ﺍﳌﺴﻨﺪ ﺑﺘﺤﻘﻴﻘﻨﺎ . ٦٦٦٨ :ﻭﺻﺤﺤﻨﺎ ﻟﻔﻈﻪ ﻫﻨﺎ ﻋﻦ ﺍﳌﺴﻨﺪ ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ . ٣٣ : ٢ ٢٦٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ} : (#þqàÊ$yz “É‹©9$%x.
{4
÷LäêôÒäzur óOÎgÉ)»n=sƒ¿2 Nä3Î=ö6s% `ÏB šúïÏ%©!$# yìtFôJtFó™$# $yJŸ2 ö/ä3É)»n=sƒ¿2 Läê÷ètGôJtGó™$$sù )(١
ﺍﻟﺬﻱ ﺧﺎﺿﻮﺍ.
ﺃﻱ :ﻛﺎﳋﻮﺽ ﺍﻟﺬﻱ ﺧﺎﺿﻮﻩ ،ﺃﻭ ﻛﺎﻟﻔﻮﺝ ﺃﻭ ﺍﻟﺼﻨﻒ ﺃﻭ ﺍﳉﻴﻞ ﻓﹶﺴﺎﺩ ﺍﻟﺪﻳﻦِ ﻳﺄﹾﺗِﻲ ﻣِﻦ ﺍﻟﺸﺒﻬﺎﺕِ ﻭﺍﻟﺸﻬﻮﺍﺕِ
ﻭﲨﻊ ﺳﺒﺤﺎﻧﻪ ﺑﲔ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﳋﻼﻕ ﻭﺑﲔ ﺍﳋﻮﺽ؛ ﻷﻥ ﻓﺴﺎﺩ ﺍﻟﺪﻳﻦ ﺇﻣﺎ ﰲ ﺍﻟﻌﻤﻞ ﻭﺇﻣﺎ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ،ﻓﺎﻷﻭﻝ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﺍﻟﺜﺎﱐ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺒﻬﺎﺕ. ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ
t
ﺃﻥ ﺍﻟﻨﱯ
r
ﻗﺎﻝ} :ﻟﺘﺄﺧﺬﻥ ﺃﻣﱵ ﻣﺂﺧﺬ ﺍﻟﻘﺮﻭﻥ
ﻗﺒﻠﻬﺎ ﺷﱪﺍ ﺑﺸﱪ ،ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ ،ﻗﺎﻟﻮﺍ :ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ؟ ﻗﺎﻝ :ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﺃﻭﻟﺌﻚ{ ).(٢ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ
t
ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺃﻣﱵ ﻣﺎ ﺃﺗﻰ ﻋﻠﻰ ﺑﲏ
ﺇﺳﺮﺍﺋﻴﻞ ﺣﺬﻭ ﺍﻟﻨﻌﻞ ﺑﺎﻟﻨﻌﻞ ،ﺣﱴ ﺇﻥ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﺃﺗﻰ ﺃﻣﻪ ﻋﻼﻧﻴﺔ ﻛﺎﻥ ﻣﻦ ﺃﻣﱵ ﻣﻦ ﻳﺼﻨﻊ ﺫﻟﻚ ،ﻭﺇﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺗﻔﺮﻗﻮﺍ ﻋﻠﻰ ﺍﺛﻨﲔ ﻭﺳﺒﻌﲔ ﻣﻠﺔ ،ﻭﺗﻔﺘﺮﻕ ﺃﻣﱵ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻣﻠﺔ ،ﻛﻠﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻠﺔ ﻭﺍﺣﺪﺓ .ﻗﺎﻟﻮﺍ :ﻣﻦ ﻫﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻭﺃﺻﺤﺎﰊ{ ) .(٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ. ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ rﻗﺎﻝ} :ﺗﻔﺮﻗﺖ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ﺃﻭ
ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ،ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﺜﻞ ﺫﻟﻚ ،ﻭﺗﻔﺘﺮﻕ ﺃﻣﱵ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ{ ).(٤ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ.
) (1ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ . ٦٩ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ) ، (٦٨٨٨ﺃﲪﺪ ). (٣٦٧/٢ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ). (٢٦٤١ ) (4ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٤٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٥٩٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٩١ﺃﲪﺪ ). (٣٣٢/٢ ٢٦١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ tﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ } rﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻓﺘﺮﻗﻮﺍ ﰲ ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻣﻠﺔ ،ﻭﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺳﺘﻔﺘﺮﻕ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻣﻠﺔ{
)(١
-
ﻳﻌﲏ ﺍﻷﻫﻮﺍﺀ -ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ ،ﻭﻫﻲ ﺍﳉﻤﺎﻋﺔ. ﻭﺃﻛﱪ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻭﻗﻊ ﻓﻴﻬﺎ ﺍﳋﻼﻑ ﺑﲔ ﺍﻷﺋﻤﺔ ﻣﺴﺄﻟﺔ ﺍﻟﻘﺪﺭ .ﻭﻗﺪ ﺍﺗﺴﻊ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻏﺎﻳﺔ ﺍﻻﺗﺴﺎﻉ. ﻭﻗﻮﻟﻪ " :ﻓﻤﻦ ﺳﺄﻝ :ﱂ ﻓﻌﻞ ؟ ﻓﻘﺪ ﺭﺩ ﺣﻜﻢ ﺍﻟﻜﺘﺎﺏ ،ﻭﻣﻦ ﺭﺩ ﺣﻜﻢ ﺍﻟﻜﺘﺎﺏ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ".
ﻣﺒﻨﻰ ﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ﻋﻠﹶﻰ ﺍﻟﺘﺴﻠِﻴﻢِ
ﺍﻋﻠﻢ ﺃﻥ ﻣﺒﲎ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ -ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﻭﻋﺪﻡ ﺍﻷﺳﺌﻠﺔ ﻋﻦ ﺗﻔﺎﺻﻴﻞ ﺍﳊﻜﻤﺔ ﰲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻭﺍﻟﺸﺮﺍﺋﻊ .ﻭﳍﺬﺍ ﱂ ﳛﻚ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺃﻣﺔ ﻧﱯ ﺻﺪﻗﺖ ﺑﻨﺒﻴﻬﺎ ﻭﺁﻣﻨﺖ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺃﺎ ﺳﺄﻟﺘﻪ ﻋﻦ ﺗﻔﺎﺻﻴﻞ ﺍﳊﻜﻤﺔ ﻓﻴﻤﺎ ﺃﻣﺮﻫﺎ ﺑﻪ ﻭﺎﻫﺎ ﻋﻨﻪ ﻭﺑﻠﻐﻬﺎ ﻋﻦ ﺭﺎ ،ﻭﻟﻮ ﻓﻌﻠﺖ ﺫﻟﻚ ﳌﺎ ﻛﺎﻧﺖ ﻣﺆﻣﻨﺔ ﺑﻨﺒﻴﻬﺎ ،ﺑﻞ ﺍﻧﻘﺎﺩﺕ ﻭﺳﻠﻤﺖ ﻭﺃﺫﻋﻨﺖ، ﻭﻣﺎ ﻋﺮﻓﺖ ﻣﻦ ﺍﳊﻜﻤﺔ ﻋﺮﻓﺘﻪ ،ﻭﻣﺎ ﺧﻔﻲ ﻋﻨﻬﺎ ﱂ ﺗﺘﻮﻗﻒ ﰲ ﺍﻧﻘﻴﺎﺩﻫﺎ ﻭﺗﺴﻠﻴﻤﻬﺎ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ ،ﻭﻻ ﺟﻌﻠﺖ ﺫﻟﻚ ﻣﻦ ﺷﺄﺎ ،ﻭﻛﺎﻥ ﺭﺳﻮﳍﺎ ﺃﻋﻈﻢ ﻋﻨﺪﻫﺎ ﻣﻦ ﺃﻥ ﺗﺴﺄﻟﻪ ﻋﻦ ﺫﻟﻚ، ﻛﻤﺎ ﰲ ﺍﻹﳒﻴﻞ " :ﻳﺎ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻻ ﺗﻘﻮﻟﻮﺍ :ﱂ ﺃﻣﺮ ﺭﺑﻨﺎ ؟ ﻭﻟﻜﻦ ﻗﻮﻟﻮﺍ :ﰈ ﺃﻣﺮ ﺭﺑﻨﺎ "؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺳﻠﻒ ﻫﺬﻩ ﺍﻷﻣﺔ .ﺍﻟﱵ ﻫﻲ ﺃﻛﻤﻞ ﺍﻷﻣﻢ ﻋﻘﻮﻻ ﻭﻣﻌﺎﺭﻑ ﻭﻋﻠﻮﻣﺎ -ﻻ ﺗﺴﺄﻝ ﻧﺒﻴﻬﺎ :ﱂ ﺃﻣﺮ ﺍﷲ ﺑﻜﺬﺍ ؟ ﻭﱂ ﻰ ﻋﻦ ﻛﺬﺍ ؟ ﻭﱂ ﻗﺪﺭ ﻛﺬﺍ ؟ ﻭﱂ ﻓﻌﻞ ﻛﺬﺍ ؟ ﻟﻌﻠﻤﻬﻢ ﺃﻥ ﺫﻟﻚ ﻣﻀﺎﺩ ﻟﻺﳝﺎﻥ ﻭﺍﻻﺳﺘﺴﻼﻡ ،ﻭﺃﻥ ﻗﺪﻡ ﺍﻹﺳﻼﻡ ﻻ ﺗﺜﺒﺖ ﺇﻻ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﺘﺴﻠﻴﻢ. ﻓﺄﻭﻝ ﻣﺮﺍﺗﺐ ﺗﻌﻈﻴﻢ ﺍﻷﻣﺮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ،ﰒ ﺍﻟﻌﺰﻡ ﺍﳉﺎﺯﻡ ﻋﻠﻰ ﺍﻣﺘﺜﺎﻟﻪ ،ﰒ ﺍﳌﺴﺎﺭﻋﺔ ﺇﻟﻴﻪ ﻭﺍﳌﺒﺎﺩﺭﺓ ﺑﻪ ،ﻭﺍﳊﺬﺭ ﻋﻦ ﺍﻟﻘﻮﺍﻃﻊ ﻭﺍﳌﻮﺍﻧﻊ ،ﰒ ﺑﺬﻝ ﺍﳉﻬﺪ ﻭﺍﻟﻨﺼﺢ ﰲ ﺍﻹﺗﻴﺎﻥ ﺑﻪ ﻋﻠﻰ ﺃﻛﻤﻞ
) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٥٩٧ﺃﲪﺪ ) ، (١٠٢/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﲑ ). (٢٥١٨ ٢٦٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻮﺟﻮﻩ ،ﰒ ﻓﻌﻠﻪ ﻟﻜﻮﻧﻪ ﻣﺄﻣﻮﺭﺍ ،ﲝﻴﺚ ﻻ ﻳﺘﻮﻗﻒ ﻓﺸﻔﺎﺀ ﺍﻟﻌﻲ ﺍﻟﺴﺆﺍﻝ .ﻭﻣﻦ ﺳﺄﻝ ﻣﺘﻌﻨﺘﺎ ﻏﲑ ﻣﺘﻔﻘﻪ ﻭﻻ ﻣﺘﻌﻠﻢ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﻻ ﳛﻞ ﻗﻠﻴﻞ ﺳﺆﺍﻟﻪ ﻭﻻ ﻛﺜﲑﻩ. ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﻧﺎﻗﻼ ﻋﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻓﻤﻦ ﺳﺄﻝ ﻣﺴﺘﻔﻬﻤﺎ ﺭﺍﻏﺒﺎ ﰲ ﺍﻟﻌﻠﻢ ﻭﻧﻔﻲ ﺍﳉﻬﻞ ﻋﻦ ﻧﻔﺴﻪ ،ﺑﺎﺣﺜﺎ ﻋﻦ ﻣﻌﲎ ﳚﺐ ﺍﻟﻮﻗﻮﻑ ﰲ ﺍﻟﺪﻳﺎﻧﺔ ﻋﻠﻴﻪ -ﻓﻼ ﺑﺄﺱ ﺑﻪ ،ﻓﺸﻔﺎﺀ ﺍﻟﻌﻲ ﺍﻟﺴﺆﺍﻝ .ﻭﻣﻦ ﺳﺄﻝ ﻣﺘﻌﻨﺘﺎ ﻏﲑ ﻣﺘﻔﻘﻪ ﻭﻻ ﻣﺘﻌﻠﻢ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﻻ ﳛﻞ ﻗﻠﻴﻞ ﺳﺆﺍﻟﻪ ﻭﻻ ﻛﺜﲑﻩ. ﻗﺎﻝ ] ﺍﺑﻦ ﺍﻟﻌﺮﰊ [ ) (١ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻟﻠﻌﺎﱂ ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﻪ ﻫﻮ ﺑﺴﻂ ﺍﻷﺩﻟﺔ ،ﻭﺇﻳﻀﺎﺡ ﺳﺒﻞ ﺍﻟﻨﻈﺮ ،ﻭﲢﺼﻴﻞ ﻣﻘﺪﻣﺎﺕ ﺍﻻﺟﺘﻬﺎﺩ ،ﻭﺇﻋﺪﺍﺩ ﺍﻵﻟﺔ ﺍﳌﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺪﺍﺩ .ﻗﺎﻝ :ﻓﺈﻥ ﻋﺮﺿﺖ ﻟﻚ ﻣﺴﺄﻟﺔ :ﺃﺗﻴﺖ ﻣﻦ ﺑﺎﺎ ،ﻭﻧﺸﺪﺕ ﻣﻦ ﻣﻈﺎﺎ ،ﻭﺍﷲ ﻳﻔﺘﺢ ﻭﺟﻪ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻬﺎ .ﺍﻧﺘﻬﻰ. ﻭﻗﺎﻝ } rﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ{ ) .(٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ. ﻋﺪﻡ ﺗﻜﹾﻔِﲑِ ﻣﻦ ﺗﺄﹶﻭﻝﹶ ﺣﻜﹾﻢ ﺍﻟﹾﻜِﺘﺎﺏِ ﻟِﺸﺒﻬﺔٍ ﻋﺮﺿﺖ ﻟﹶﻪ
ﻭﻻ ﺷﻚ ﰲ ﺗﻜﻔﲑ ﻣﻦ ﺭﺩ ﺣﻜﻢ ﺍﻟﻜﺘﺎﺏ ،ﻭﻟﻜﻦ ﻣﻦ ﺗﺄﻭﻝ ﺣﻜﻢ ﺍﻟﻜﺘﺎﺏ ﻟﺸﺒﻬﺔ ﻋﺮﺿﺖ ﻟﻪ ،ﺑﲔ ﻟﻪ ﺍﻟﺼﻮﺍﺏ ﻟﲑﺟﻊ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ ،ﻟﻜﻤﺎﻝ ﺣﻜﻤﺘﻪ ﻭﺭﲪﺘﻪ ﻭﻋﺪﻟﻪ ،ﻻ ﲟﺠﺮﺩ ﻗﻬﺮﻩ ﻭﻗﺪﺭﺗﻪ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺟﻬﻢ ﻭﺃﺗﺒﺎﻋﻪ .ﻭﺳﻴﺄﰐ ﻟﺬﻟﻚ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ﻋﻨﺪ ﻗﻮﻝ ﺍﻟﺸﻴﺦ " :ﻭﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ ﻣﺎ ﱂ ﻳﺴﺘﺤﻠﻪ ".
) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﺑﻦ ﻋﺮﰊ ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻫﺪ ) ، (٢٣١٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ). (٣٩٧٦ ٢٦٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺣﻜﹾﻢ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺷﻴﺌﹰﺎ ﻣِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻗﻮﻟﻪ ) :ﻓﻬﺬﺍ ﲨﻠﺔ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﻫﻮ ﻣﻨﻮﺭ ﻗﻠﺒﻪ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﻲ ﺩﺭﺟﺔ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ؛ ﻷﻥ ﺍﻟﻌﻠﻢ ﻋﻠﻤﺎﻥ :ﻋﻠﻢ ﰲ ﺍﳋﻠﻖ ﻣﻮﺟﻮﺩ ،ﻭﻋﻠﻢ ﰲ ﺍﳋﻠﻖ ﻣﻔﻘﻮﺩ، ﻓﺈﻧﻜﺎﺭ ﺍﻟﻌﻠﻢ ﺍﳌﻮﺟﻮﺩ ﻛﻔﺮ ،ﻭﺍﺩﻋﺎﺀ ﺍﻟﻌﻠﻢ ﺍﳌﻔﻘﻮﺩ ﻛﻔﺮ ،ﻭﻻ ﻳﺜﺒﺖ ﺍﻹﳝﺎﻥ ﺇﻻ ﺑﻘﺒﻮﻝ ﺍﻟﻌﻠﻢ ﺍﳌﻮﺟﻮﺩ ،ﻭﺗﺮﻙ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺍﳌﻔﻘﻮﺩ (. ﺵ :ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ " :ﻓﻬﺬﺍ " ﺇﱃ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ،ﳑﺎ ﳚﺐ ﺍﻋﺘﻘﺎﺩﻩ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ،ﳑﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﻗﻮﻟﻪ " ﻭﻫﻲ ﺩﺭﺟﺔ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ " ﺃﻱ ﻋﻠﻢ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ ،ﻧﻔﻴﺎ ﻭﺇﺛﺒﺎﺗﺎ .ﻭﻳﻌﲏ ﺑﺎﻟﻌﻠﻢ ﺍﳌﻔﻘﻮﺩ :ﻋﻠﻢ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻃﻮﺍﻩ ﺍﷲ ﻋﻦ ﺃﻧﺎﻣﻪ، ﻭﺎﻫﻢ ﻋﻦ ﻣﺮﺍﻣﻪ .ﻭﻳﻌﲏ ﺑﺎﻟﻌﻠﻢ ﺍﳌﻮﺟﻮﺩ ،ﻋﻠﻢ ﺍﻟﺸﺮﻳﻌﺔ ،ﺃﺻﻮﳍﺎ ﻭﻓﺮﻭﻋﻬﺎ ،ﻓﻤﻦ ﺃﻧﻜﺮ ﺷﻴﺌﺎ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ .ﻗﺎﻝ ﺗﻌﺎﱃ (١) {5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ) ÇËÏÈ #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•ÎgôàムŸxsù É=ø‹tóø9$# ãNÎ=»tã } :ﺍﻵﻳﺔ.
ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
)“Í‘ô‰s? $tBur ( ÏQ%tnö‘F{$# ’Îû $tB ÞOn=÷ètƒur y]ø‹tóø9$# Ú^Íi”t\ãƒur Ïptã$¡¡9$# ãNù=Ïæ ¼çny‰YÏã ©!$# ¨bÎ
.(٢) {ÇÌÍÈ 7Ž•Î6yz íOŠÎ=tæ ©!$# ¨bÎ) 4 ßNqßJs? <Úö‘r& Äd“r'Î/ 6§øÿtR “Í‘ô‰s? $tBur ( #Y‰xî Ü=Å¡ò6s? #sŒ$¨B Ó§øÿtR ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺧﻔﺎﺀ ﺣﻜﻤﺔ ﺍﷲ ﻋﻠﻴﻨﺎ ﻋﺪﻣﻬﺎ ،ﻭﻻ ﻣﻦ ﺟﻬﻠﻨﺎ ﺍﻧﺘﻔﺎﺀ ﺣﻜﻤﺘﻪ .ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺧﻔﺎﺀ ﺣﻜﻤﺔ ﺍﷲ ﻋﻠﻴﻨﺎ ﰲ ﺧﻠﻖ ﺍﳊﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﻔﺄﺭ ﻭﺍﳊﺸﺮﺍﺕ ،ﺍﻟﱵ ﻻ ﻳﻌﻠﻢ ﻣﻨﻬﺎ ﺇﻻ ﺍﳌﻀﺮﺓ ﱂ ﻳﻨﻒ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻘﺎ ﳍﺎ ،ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺣﻜﻤﺔ ﺧﻔﻴﺖ ﻋﻠﻴﻨﺎ،ﻷﻥ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﻻ ﻳﻜﻮﻥ ﻋﻠﻤﺎ ﺑﺎﳌﻌﺪﻭﻡ.
) (1ﺳﻮﺭﺓ ﺍﳉﻦ ﺍﻵﻳﺘﺎﻥ . ٢٧ ، ٢٦ ) (2ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ﺁﻳﺔ . ٣٤ ٢٦٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻠﱠﻮﺡ ﺍﻟﹾﻤﺤﻔﹸﻮﻅﹸ ﻭﺍﻟﹾﻘﹶﻠﹶﻢ
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﻠﱠﻮﺡِ ﺍﻟﹾﻤﺤﻔﹸﻮﻅِ ﻭﺍﻟﹾﻘﹶﻠﹶﻢِ ﻗﻮﻟﻪ ) :ﻭﻧﺆﻣﻦ ﺑﺎﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ ،ﻭﲜﻤﻴﻊ ﻣﺎ ﻓﻴﻪ ﻗﺪ ﺭﻗﻢ (. ﺵ :ﻗﺎﻝ ﺗﻌﺎﱃ .(١) {ÇËËÈ ¤âqàÿøt¤C 8yöqs9 ’Îû ÇËÊÈ Ó‰‹Åg¤C ×b#uäö•è% uqèd ö@t/ } :ﻭﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ ﺑﺴﻨﺪﻩ ﺇﱃ ﺍﻟﻨﱯ
r
ﺃﻧﻪ ﻗﺎﻝ} " :ﺇﻥ ﺍﷲ ﺧﻠﻖ ﻟﻮﺣﺎ ﳏﻔﻮﻇﺎ ،ﻣﻦ ﺩﺭﺓ
ﺑﻴﻀﺎﺀ ،ﺩﻓﺘﺎﻩ ﻳﺎﻗﻮﺗﺔ ﲪﺮﺍﺀ ،ﻗﻠﻤﻪ ﻧﻮﺭ] ،ﻭﻋﺮﺿﻪ ﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ .ﻳﻨﻈﺮ[ ﻓﻴﻪ ﻛﻞ ﻳﻮﻡ ﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻧﻈﺮﺓ ،ﳜﻠﻖ ]ﺑﻜﻞ ﻧﻈﺮﺓ[ ،ﻭﳛﻴﻲ ﻭﳝﻴﺖ ،ﻭﻳﻌﺰ ﻭﻳﺬﻝ ،ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ{ ).(٢ ﺍﻟﻠﻮﺡ ﺍﳌﺬﻛﻮﺭ ﻫﻮ ﺍﻟﺬﻱ ﻛﺘﺐ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻓﻴﻪ ،ﻭﺍﻟﻘﻠﻢ ﺍﳌﺬﻛﻮﺭ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﷲ ﻭﻛﺘﺐ ﺑﻪ ﰲ ﺍﻟﻠﻮﺡ ﺍﳌﺬﻛﻮﺭ ﺍﳌﻘﺎﺩﻳﺮ ،ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ، ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ rﻳﻘﻮﻝ]} :ﺇﻥ[ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ،ﻓﻘﺎﻝ ﻟﻪ :ﺍﻛﺘﺐ ،ﻗﺎﻝ :ﻳﺎ ﺭﺏ ،ﻭﻣﺎ]ﺫﺍ[ ﺃﻛﺘﺐ ؟ ﻗﺎﻝ :ﺍﻛﺘﺐ ﻣﻘﺎﺩﻳﺮ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ{ ).(٤) (٣ ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﺍﻟﹾﻘﹶﻠﹶﻢِ ﻭﺍﻟﹾﻌﺮﺵِ ﺃﹶﻳ ﻬﻤﺎ ﺧﻠِﻖ ﺃﹶﻭﻟﹰﺎ
ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ :ﻫﻞ ﺍﻟﻘﻠﻢ ﺃﻭﻝ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﺃﻭ ﺍﻟﻌﺮﺵ ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﺫﻛﺮﳘﺎ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺬﺍﱐ ،ﺃﺻﺤﻬﻤﺎ :ﺃﻥ ﺍﻟﻌﺮﺵ ﻗﺒﻞ ﺍﻟﻘﻠﻢ ،ﳌﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ
) (1ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﺍﻵﻳﺘﺎﻥ . ٢٢ ، ٢١ ) (2ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳏﺮﻑ ﺟﺪﺍ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ،ﻭﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﻭﻧﻘﺺ .ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ - ١٩٠ : ٧ ، ١٩١ﻭﺻﺤﺤﻨﺎﻩ ﻣﻨﻪ .ﻭﻟﻜﻨﻪ ﻓﻴﻪ ﻣﻮﻗﻮﻑ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ " :ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﻃﺮﻳﻘﲔ ، ﻭﺭﺟﺎﻝ ﻫﺬﻩ ﺛﻘﺎﺕ " .ﻓﻠﻌﻞ ﺍﻟﺸﺎﺭﺡ ﻧﻘﻠﻪ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺃﻋﺮﺽ ﻋﻨﻬﺎ ﺍﳍﻴﺜﻤﻲ . ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ). (٢١٥٥ ) (4ﺃﺑﻮ ﺩﺍﻭﺩ . ٤٧٠٠ :ﻭﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﻫﻨﺎﻙ . ٢٦٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ } rﻛﺘﺐ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ] ،ﻗﺎﻝ[ :ﻭﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ{ ).(٢) (١ ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻭﻗﻊ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﻌﺮﺵ ،ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﻗﻊ ﻋﻨﺪ ﺃﻭﻝ ﺧﻠﻖ ﺍﻟﻘﻠﻢ، ﲝﺪﻳﺚ ﻋﺒﺎﺩﺓ ﻫﺬﺍ .ﻭﻻ ﳜﻠﻮ ﻗﻮﻟﻪ }ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ{ ) ، (٣ﺇﱁ -ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﲨﻠﺔ ﺃﻭ ﲨﻠﺘﲔ .ﻓﺈﻥ ﻛﺎﻥ ﲨﻠﺔ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻛﺎﻥ ﻣﻌﻨﺎﻩ :ﺃﻧﻪ ﻋﻨﺪ ﺃﻭﻝ ﺧﻠﻘﻪ ﻗﺎﻝ ﻟﻪ " :ﺍﻛﺘﺐ " .ﻛﻤﺎ ﰲ ﺍﻟﻠﻔﻆ} :ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻗﺎﻝ ﻟﻪ :ﺍﻛﺘﺐ{
)(٤
ﺑﻨﺼﺐ " ﺃﻭﻝ " ﻭ " ﺍﻟﻘﻠﻢ " .ﻭﺇﻥ ﻛﺎﻥ ﲨﻠﺘﲔ ،ﻭﻫﻮ ﻣﺮﻭﻱ ﺑﺮﻓﻊ " ﺃﻭﻝ " ﻭ " ﺍﻟﻘﻠﻢ "، ﻓﻴﺘﻌﲔ ﲪﻠﻪ ﻋﻠﻰ ﺃﻧﻪ ﺃﻭﻝ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ،ﻓﻴﺘﻔﻖ ﺍﳊﺪﻳﺜﺎﻥ ،ﺇﺫ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﻟﻌﺮﺵ ﺳﺎﺑﻖ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ،ﻭﺍﻟﺘﻘﺪﻳﺮ ﻣﻘﺎﺭﻥ ﳋﻠﻖ ﺍﻟﻘﻠﻢ .ﻭﰲ ﺍﻟﻠﻔﻆ ﺍﻵﺧﺮ} :ﳌﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻗﺎﻝ ﻟﻪ :ﺍﻛﺘﺐ{ ).(٥ ﻓﻬﺬﺍ ﺍﻟﻘﻠﻢ ﺃﻭﻝ ﺍﻷﻗﻼﻡ ﻭﺃﻓﻀﻠﻬﺎ ﻭﺃﺟﻠﻬﺎ .ﻭﻗﺪ ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ :ﺇﻧﻪ ﺍﻟﻘﻠﻢ ﺍﻟﺬﻱ ﺃﻗﺴﻢ ﺍﷲ ﺑﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ.(٦) {ÇÊÈ tbrã•äÜó¡o„ $tBur ÉOn=s)ø9$#ur 4 úc } : ﻭﺍﻟﻘﻠﻢ ﺍﻟﺜﺎﱐ :ﻗﻠﻢ ﺍﻟﻮﺣﻲ :ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻜﺘﺐ ﺑﻪ ﻭﺣﻲ ﺍﷲ ﺇﱃ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ ،ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻠﻢ ﻫﻢ ﺍﳊﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻌﺎﱂ .ﻭﺍﻷﻗﻼﻡ ﻛﻠﻬﺎ ﺧﺪﻡ ﻷﻗﻼﻣﻬﻢ .ﻭﻗﺪ ﺭﻓﻊ ﺍﻟﻨﱯ rﷲ ﻟﻴﻠﺔ ﺃﺳﺮﻱ ﺑﻪ ﺇﱃ ﻣﺴﺘﻮﻯ ﻳﺴﻤﻊ ﻓﻴﻪ ﺻﺮﻳﻒ ﺍﻷﻗﻼﻡ ،ﻓﻬﺬﻩ ﺍﻷﻗﻼﻡ ﻫﻲ ﺍﻟﱵ ﺗﻜﺘﺐ ﻣﺎ ﻳﻮﺣﻴﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺪﺑﺮﻫﺎ ،ﺃﻣﺮ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﺴﻔﻠﻲ. ) (1ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٥٦ﺃﲪﺪ ). (١٦٩/٢ ) (2ﺻﺤﻴﺢ ﻣﺴﻠﻢ ٣٠٠ / ٢ﻭﺻﺤﺤﻨﺎﻩ ﻣﻦ ﻫﻨﺎﻙ . ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ). (٢١٥٥ ) (4ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ). (٢١٥٥ ) (5ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ). (٢١٥٥ ) (6ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ﺁﻳﺔ . ١ ٢٦٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺟﻒ ﺍﻟﹾﻘﹶﻠﹶﻢ ﺑِﻤﺎ ﻫﻮ ﻛﹶﺎﺋِﻦ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻗﻮﻟﻪ ) :ﻓﻠﻮ ﺍﺟﺘﻤﻊ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﻋﻠﻰ ﺷﻲﺀ ﻛﺘﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﻛﺎﺋﻦ ،ﻟﻴﺠﻌﻠﻮﻩ ﻏﲑ ﻛﺎﺋﻦ ﱂ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻴﻪ .ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻛﻠﻬﻢ ﻋﻠﻰ ﺷﻲﺀ ﱂ ﻳﻜﺘﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ،ﻟﻴﺠﻌﻠﻮﻩ ﻛﺎﺋﻨﺎ -ﱂ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻴﻪ .ﺟﻒ ﺍﻟﻘﻠﻢ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ (. ﺵ :ﺗﻘﺪﻡ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ
r
ﻗﺎﻝ} :ﺟﺎﺀ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺟﻌﺸﻢ،
ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺑﲔ ﻟﻨﺎ ﺩﻳﻨﻨﺎ ﻛﺄﻧﺎ ﺧﻠﻘﻨﺎ ﺍﻵﻥ ،ﻓﻔﻴﻢ ﺍﻟﻌﻤﻞ ﺍﻟﻴﻮﻡ ؟ ﺃﻓﻴﻤﺎ ﺟﻔﺖ ﺑﻪ ﺍﻷﻗﻼﻡ ﻭﺟﺮﺕ ﺑﻪ ﺍﳌﻘﺎﺩﻳﺮ ؟ ﺃﻡ ﻓﻴﻤﺎ ﺍﺳﺘﻘﺒﻞ ؟ ﻗﺎﻝ :ﻻ ،ﺑﻞ ﻓﻴﻤﺎ ﺟﻔﺖ ﺑﻪ ﺍﻷﻗﻼﻡ ﻭﺟﺮﺕ ﺑﻪ ﺍﳌﻘﺎﺩﻳﺮ{ ).(١
ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ} :ﻛﻨﺖ ﺧﻠﻒ ﺍﻟﻨﱯ rﻳﻮﻣﺎ ،ﻓﻘﺎﻝ :ﻳﺎ ﻏﻼﻡ
ﺃﻻ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ ؟ ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ ،ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﲡﺎﻫﻚ ،ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ، ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ،ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲﺀ ،ﱂ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻟﻚ ،ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻙ ﺑﺸﻲﺀ ﱂ ﻳﻀﺮﻭﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻚ ،ﺭﻓﻌﺖ ﺍﻷﻗﻼﻡ ،ﻭﺟﻔﺖ ﺍﻟﺼﺤﻒ{ ) .(٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ،ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ. ﻭﰲ ﺭﻭﺍﻳﺔ ﻏﲑ ﺍﻟﺘﺮﻣﺬﻱ} :ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﺃﻣﺎﻣﻚ ،ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ ،ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ،ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ،ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﱪ ،ﻭﺃﻥ ﺍﻟﻔﺮﺝ ﻣﻊ ﺍﻟﻜﺮﺏ ،ﻭﺃﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ{ ).(٣
) (1ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٤٨ﺃﲪﺪ ). (٢٩٣/٣ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٥١٦ﺃﲪﺪ ). (٣٠٨/١ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٥١٦ﺃﲪﺪ ). (٣٠٨/١ ٢٦٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺄﹶﻗﹾﻠﹶﺎﻡ ﺃﹶﺭﺑﻌﺔﹲ ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻷﻗﻼﻡ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻏﲑﻫﺎ ﳎﻤﻮﻋﺔ ،ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﻟﻠﻤﻘﺎﺩﻳﺮ ﺃﻗﻼﻣﺎ ﻏﲑ ﺍﻟﻘﻠﻢ ﺍﻷﻭﻝ ،ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻣﻊ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ. ﻭﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻷﻗﻼﻡ ﺃﺭﺑﻌﺔ -ﻭﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻏﲑ ﺍﻟﺘﻘﺴﻴﻢ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ :- ﺍﻟﻘﻠﻢ ﺍﻷﻭﻝ :ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ ﳉﻤﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻣﻊ ﺍﻟﻠﻮﺡ. ﺍﻟﻘﻠﻢ ﺍﻟﺜﺎﱐ :ﺧﱪ ﺧﻠﻖ ﺁﺩﻡ ،ﻭﻫﻮ ﻗﻠﻢ ﻋﺎﻡ ﺃﻳﻀﺎ ،ﻟﻜﻦ ﻟﺒﲏ ﺁﺩﻡ ،ﻭﺭﺩ ﰲ ﻫﺬﺍ ﺁﻳﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻗﺪﺭ ﺃﻋﻤﺎﻝ ﺑﲏ ﺁﺩﻡ ﻭﺃﺭﺯﺍﻗﻬﻢ ﻭﺁﺟﺎﳍﻢ ﻭﺳﻌﺎﺩﻢ ،ﻋﻘﻴﺐ ﺧﻠﻖ ﺃﺑﻴﻬﻢ. ﺍﻟﻘﻠﻢ ﺍﻟﺜﺎﻟﺚ :ﺣﲔ ﻳﺮﺳﻞ ﺍﳌﻠﻚ ﺇﱃ ﺍﳉﻨﲔ ﰲ ﺑﻄﻦ ﺃﻣﻪ ،ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ،ﻭﻳﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ} :ﺭﺯﻗﻪ ،ﻭﺃﺟﻠﻪ ،ﻭﻋﻤﻠﻪ ،ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ{
)(١
ﻛﻤﺎ ﻭﺭﺩ ﺫﻟﻚ ﰲ ﺍﻷﺣﺎﺩﻳﺚ
ﺍﻟﺼﺤﻴﺤﺔ. ﺍﻟﻘﻠﻢ ﺍﻟﺮﺍﺑﻊ :ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻋﻨﺪ ﺑﻠﻮﻏﻪ ،ﺍﻟﺬﻱ ﺑﺄﻳﺪﻱ ﺍﻟﻜﺮﺍﻡ ﺍﻟﻜﺎﺗﺒﲔ ،ﺍﻟﺬﻳﻦ ﻳﻜﺘﺒﻮﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻨﻮ ﺁﺩﻡ ،ﻛﻤﺎ ﻭﺭﺩ ﺫﻟﻚ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ.
ﺍﻟﹾﻮﺍﺟِﺐ ﺇِﻓﹾﺮﺍﺩ ﺍﻟﻠﱠﻪِ ﺑِﺎﻟﹾﺨﺸﻴﺔِ ﻭﺍﻟﺘﻘﹾﻮﻯ
ﻭﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻌﺒﺪ ﺃﻥ ﻛﻼ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻓﺎﻟﻮﺍﺟﺐ ﺇﻓﺮﺍﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺑﺎﳋﺸﻴﺔ ﻭﺍﻟﺘﻘﻮﻯ. ﻗﺎﻝ ﺗﻌﺎﱃ} :
}
}¨$¨Y9$# (#âqt±÷‚s? Ÿxsù
Èbqà)¨?$$sù }‘»-ƒÎ)ur
tbrâ“ͬ!$xÿø9$# ãNèd
{ÇÍÊÈ
{ÇÎËÈ
)(٥
)(٤
{Èböqt±÷z$#ur
}،
}،
)(٢
}،
Èbqç7ydö‘$$sù }‘»-ƒÎ)ur
{ÇÍÉÈ
)(٣
،
y7Í´¯»s9'ré'sù Ïmø)-Gtƒur ©!$# |·øƒs†ur ¼ã&s!qß™u‘ur ©!$# ÆìÏÜム`tBur
Íot•ÏÿøópRùQ$# ã@÷dr&ur 3“uqø)-G9$# ã@÷dr& uqèd
.(١) {ÇÎÏÈﻭﻧﻈﺎﺋﺮ ﻫﺬﺍ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٧٠١٦ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٤٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٣٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٧٠٨ ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٧٦ﺃﲪﺪ ). (٤١٤/١ ) (2ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٤٤ ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٤٠ ) (4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٤١ ) (5ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺁﻳﺔ . ٥٢ ٢٦٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﳌﻌﲎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑﺓ .ﻭﻻ ﺑﺪ ﻟﻜﻞ ﻋﺒﺪ ﺃﻥ ﻳﺘﻘﻲ ﺃﺷﻴﺎﺀ ،ﻓﺈﻧﻪ ﻻ ﻳﻌﻴﺶ ﻭﺣﺪﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﻠﻜﺎ ﻣﻄﺎﻋﺎ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺘﻘﻲ ﺃﺷﻴﺎﺀ ﻳﺮﺍﻋﻲ ﺎ ﺭﻋﻴﺘﻪ .ﻓﺤﻴﻨﺌﺬ ﻓﻼ ﺑﺪ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻘﻲ، ﻓﺈﻥ ﱂ ﻳﺘﻖ ﺍﷲ ﺍﺗﻘﻰ ﺍﳌﺨﻠﻮﻕ ،ﻭﺍﳋﻠﻖ ﻻ ﻳﺘﻔﻖ ﺣﺒﻬﻢ ﻛﻠﻬﻢ ﻭﺑﻐﻀﻬﻢ ،ﺑﻞ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﻫﺬﺍ ﻳﺒﻐﻀﻪ ﻫﺬﺍ ،ﻓﻼ ﳝﻜﻦ ﺇﺭﺿﺎﺅﻫﻢ ﻛﻠﻬﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ tﺭﺿﺎ ﺍﻟﻨﺎﺱ ﻏﺎﻳﺔ ﻻ ﺗﺪﺭﻙ، ﻓﻌﻠﻴﻚ ﺑﺎﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺼﻠﺤﻚ ﻓﺎﻟﺰﻣﻪ ،ﻭﺩﻉ ﻣﺎ ﺳﻮﺍﻩ ﻓﻼ ﺗﻌﺎﻧﻪ .ﻓﺈﺭﺿﺎﺀ ﺍﳋﻠﻖ ﻻ ﻣﻘﺪﻭﺭ ﻭﻻ ﻣﺄﻣﻮﺭ ،ﻭﺇﺭﺿﺎﺀ ﺍﳋﺎﻟﻖ ﻣﻘﺪﻭﺭ ﻭﻣﺄﻣﻮﺭ. ﻭﺃﻳﻀﺎ ﻓﺎﳌﺨﻠﻮﻕ ﻻ ﻳﻐﲏ ﻋﻨﻪ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ،ﻓﺈﺫﺍ ﺍﺗﻘﻰ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ،ﻛﻔﺎﻩ ﻣﺆﻧﺔ ﺍﻟﻨﺎﺱ .ﻛﻤﺎ ﻛﺘﺒﺖ ﻋﺎﺋﺸﺔ ﺇﱃ ﻣﻌﺎﻭﻳﺔ ،ﺭﻭﻱ ﻣﺮﻓﻮﻋﺎ ،ﻭﺭﻭﻱ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻴﻬﺎ} :ﻣﻦ ﺃﺭﺿﻰ ﺍﷲ ﺑﺴﺨﻂ ﺍﻟﻨﺎﺱ،
t
ﻭﺃﺭﺿﻰ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ،ﻭﻣﻦ ﺃﺭﺿﻰ ﺍﻟﻨﺎﺱ ﺑﺴﺨﻂ ﺍﷲ ،ﻋﺎﺩ ﺣﺎﻣﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻪ
ﺫﺍﻣﺎ{ .ﻓﻤﻦ ﺃﺭﺿﻰ ﺍﷲ ﻛﻔﺎﻩ ﻣﺆﻧﺔ ﺍﻟﻨﺎﺱ ﻭﺭﺿﻲ ﻋﻨﻪ ،ﰒ ﻓﻴﻤﺎ ﺑﻌﺪ ﻳﺮﺿﻮﻥ ،ﺇﺫ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ ،ﻭﳛﺒﻪ ﺍﷲ ﻓﻴﺤﺒﻪ ﺍﻟﻨﺎﺱ ،ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﺎﻝ} :ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﺍﻟﻌﺒﺪ ﻧﺎﺩﻯ :ﻳﺎ ﺟﱪﺍﺋﻴﻞ ،ﺇﱐ ﺃﺣﺐ ﻓﻼﻧﺎ ﻓﺄﺣﺒﻪ ،ﻓﻴﺤﺒﻪ ﺟﱪﺍﺋﻴﻞ ،ﰒ ﻳﻨﺎﺩﻱ ﺟﱪﺍﺋﻴﻞ ﰲ ﺍﻟﺴﻤﺎﺀ :ﺇﻥ ﺍﷲ ﳛﺐ ﻓﻼﻧﺎ ﻓﺄﺣﺒﻮﻩ ،ﻓﻴﺤﺒﻪ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ ،ﰒ ﻳﻮﺿﻊ ﻟﻪ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻷﺭﺽ{ ) ، (٢ﻭﻗﺎﻝ ﰲ ﺍﻟﺒﻐﺾ ﻣﺜﻞ ﺫﻟﻚ. ﻓﻘﺪ ﺑﲔ ﺃﻧﻪ ﻻ ﺑﺪ ﻟﻜﻞ ﳐﻠﻮﻕ ﻣﻦ ﺃﻥ ﻳﺘﻘﻲ :ﺇﻣﺎ ﺍﳌﺨﻠﻮﻕ ،ﻭﺇﻣﺎ ﺍﳋﺎﻟﻖ .ﻭﺗﻘﻮﻯ ﺍﳌﺨﻠﻮﻕ ﺿﺮﺭﻫﺎ ﺭﺍﺟﺢ ﻋﻠﻰ ﻧﻔﻌﻬﺎ ﻣﻦ ﻭﺟﻮﻩ ﻛﺜﲑﺓ ،ﻭﺗﻘﻮﻯ ﺍﷲ ﻫﻲ ﺍﻟﱵ ﳛﺼﻞ ﺎ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺃﻫﻞ ﻟﻠﺘﻘﻮﻯ ،ﻭﻫﻮ ﺃﻳﻀﺎ ﺃﻫﻞ ﺍﳌﻐﻔﺮﺓ ،ﻓﺈﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ، ﻻ ﻳﻘﺪﺭ ﳐﻠﻮﻕ ﻋﻠﻰ ﺃﻥ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﻭﳚﲑ ﻣﻦ ﻋﺬﺍﺎ ﻏﲑﻩ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﳚﲑ ﻭﻻ ﳚﺎﺭ ﻋﻠﻴﻪ.
) (1ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ ﺁﻳﺔ . ٥٦ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ ) ، (٣٠٣٧ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (٢٦٣٧ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )، (٣١٦١ ﺃﲪﺪ ) ، (٤١٣/٢ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ). (١٧٧٨ ٢٦٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﻣﺎ ﺍﺣﺘﺎﺝ ﺗﻘﻲ ﻗﻂ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ} : Ü=Å¡tFøts† Ÿw ß]ø‹ym ô`ÏB çmø%ã—ö•tƒur
{4
)(١
ÇËÈ %[`t•øƒxC ¼ã&©! @yèøgs† ©!$# È,-Gtƒ `tBur
ﻓﻘﺪ ﺿﻤﻦ ﺍﷲ ﻟﻠﻤﺘﻘﲔ ﺃﻥ ﳚﻌﻞ ﳍﻢ ﳐﺮﺟﺎ ﳑﺎ ﻳﻀﻴﻖ
ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻭﺃﻥ ﻳﺮﺯﻗﻬﻢ ﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺒﻮﻥ ،ﻓﺈﺫﺍ ﱂ ﳛﺼﻞ ﺫﻟﻚ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﰲ ﺍﻟﺘﻘﻮﻯ ﺧﻠﻼ ،ﻓﻠﻴﺴﺘﻐﻔﺮ ﺍﷲ ﻭﻟﻴﺘﺐ ﺇﻟﻴﻪ ،ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ{4 ÿ¼çmç7ó¡ym uqßgsù «!$# ’n?tã ö@©.uqtGtƒ `tBur } :
)(٢
ﺃﻱ ﻓﻬﻮ ﻛﺎﻓﻴﻪ ،ﻻ ﳏﻮﺟﻪ ﺇﱃ ﻏﲑﻩ.
ﺗﻌﺎﻃِﻲ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﻟﹶﺎ ﻳﻨﺎﻓِﻲ ﺍﻟﺘﻮﻛﱡﻞﹶ
ﻭﻗﺪ ﻇﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﺘﻮﻛﻞ ﻳﻨﺎﰲ ﺍﻻﻛﺘﺴﺎﺏ ﻭﺗﻌﺎﻃﻲ ﺍﻷﺳﺒﺎﺏ ،ﻭﺃﻥ ﺍﻷﻣﻮﺭ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻘﺪﺭﺓ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻷﺳﺒﺎﺏ! ﻭﻫﺬﺍ ﻓﺎﺳﺪ ،ﻓﺈﻥ ﺍﻻﻛﺘﺴﺎﺏ :ﻣﻨﻪ ﻓﺮﺽ ،ﻭﻣﻨﻪ ﻣﺴﺘﺤﺐ ،ﻭﻣﻨﻪ ﻣﺒﺎﺡ ،ﻭﻣﻨﻪ ﻣﻜﺮﻭﻩ ،ﻭﻣﻨﻪ ﺣﺮﺍﻡ ،ﻛﻤﺎ ﻗﺪ ﻋﺮﻑ ﰲ ﻣﻮﺿﻌﻪ .ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ
r
ﺃﻓﻀﻞ ﺍﳌﺘﻮﻛﻠﲔ ،ﻳﻠﺒﺲ ﻻﻣﺔ ﺍﳊﺮﺏ ،ﻭﳝﺸﻲ ﰲ ﺍﻷﺳﻮﺍﻕ ﻟﻼﻛﺘﺴﺎﺏ ،ﺣﱴ ﻗﺎﻝ
ﺍﻟﻜﺎﻓﺮﻭﻥ .(٣) { É-#uqó™F{$# †Îû ÓÅ´ôJtƒur uQ$yè©Ü9$# ã@à2ù'tƒ ÉAqß™§•9$# #x‹»yd ÉA$tB } :ﻭﳍﺬﺍ ﲡﺪ ﻛﺜﲑﺍ ﳑﻦ ﻳﺮﻯ ﺍﻻﻛﺘﺴﺎﺏ ﻳﻨﺎﰲ ﺍﻟﺘﻮﻛﻞ ﻳﺮﺯﻗﻮﻥ ﻋﻠﻰ ﻳﺪ ﻣﻦ ﻳﻌﻄﻴﻬﻢ ،ﺇﻣﺎ ﺻﺪﻗﺔ ،ﻭﺇﻣﺎ ﻫﺪﻳﺔ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﻣﻜﺎﺱ ،ﺃﻭ ﻭﺍﱄ ﺷﺮﻃﺔ ،ﺃﻭ ﳓﻮ ﺫﻟﻚ ،ﻭﻫﺬﺍ ﻣﺒﺴﻮﻁ ﰲ ﻣﻮﺿﻌﻪ ،ﻻ ﻳﺴﻌﻪ ﻫﺬﺍ ﺍﳌﺨﺘﺼﺮ .ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ.(٤) {ÇÌÒÈ É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ } : ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
’Îû uqèd BQöqtƒ ¨@ä.
© (٥) {ÇËÒÈ 5bù'xﻓﻘﺎﻝ ﺍﻟﺒﻐﻮﻱ .ﻗﺎﻝ ﻣﻘﺎﺗﻞ :ﻧﺰﻟﺖ
ﰲ ﺍﻟﻴﻬﻮﺩ ﺣﲔ ﻗﺎﻟﻮﺍ :ﺇﻥ ﺍﷲ ﻻ ﻳﻌﻄﻲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ! ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ :ﻣﻦ ﺷﺄﻧﻪ ﺃﻧﻪ ﳛﻴﻲ ) (1ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺘﺎﻥ . ٣ ، ٢ ) (2ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ . ٣ ) (3ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ . ٧ ) (4ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ٣٩ ) (5ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ ﺁﻳﺔ . ٢٩ ٢٧٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﳝﻴﺖ ،ﻭﻳﺮﺯﻕ ،ﻭﻳﻌﺰ ﻗﻮﻣﺎ ﻭﻳﺬﻝ ﺁﺧﺮﻳﻦ ،ﻭﻳﺸﻔﻲ ﻣﺮﻳﻀﺎ ،ﻭﻳﻔﻚ ﻋﺎﻧﻴﺎ ،ﻭﻳﻔﺮﺝ ﻣﻜﺮﻭﺑﺎ، ﻭﳚﻴﺐ ﺩﺍﻋﻴﺎ ،ﻭﻳﻌﻄﻲ ﺳﺎﺋﻼ ،ﻭﻳﻐﻔﺮ ﺫﻧﺒﺎ ،ﺇﱃ ﻣﺎ ﻻ ﳛﺼﻰ ﻣﻦ ﺃﻓﻌﺎﻟﻪ ﻭﺇﺣﺪﺍﺛﻪ ﰲ ﺧﻠﻘﻪ ﻣﺎ ﻳﺸﺎﺀ. ﻗﻮﻟﻪ ) :ﻭﻣﺎ ﺃﺧﻄﺄ ﺍﻟﻌﺒﺪ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ ،ﻭﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ (. ﺵ :ﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﳌﻘﺪﻭﺭ ﻛﺎﺋﻦ ﻻ ﳏﺎﻟﺔ ،ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﻘﺎﺋﻞ ﺣﻴﺚ ﻳﻘﻮﻝ: ﻭﺍﻟﺸﻘﻲ ﺍﳉﻬـﻮﻝ ﻣـﻦ ﻻﻡ ﺣﺎﻟـﻪ
ـﻪ ـﺎﺋﻦ ﻻ ﳏﺎﻟـ ـﻀﻰ ﺍﷲ ﻛـ ـﺎ ﻗـ ﻣـ ﻭﺍﻟﻘﺎﺋﻞ ﺍﻵﺧﺮ: ـﱴ ـﺎ ﺫﺍ ﺍﻟﻔـ ـﺮﺯﻕ ﻳـ ـﺎ ﺗـ ـﻊ ﲟـ ﺍﻗﻨـ
ﻓﻠــﻴﺲ ﻳﻨــﺴﻰ ﺭﺑﻨــﺎ ﳕﻠــﻪ
ﺇﻥ ﺃﻗﺒــﻞ ﺍﻟــﺪﻫﺮ ﻓﻘــﻢ ﻗﺎﺋﻤــﺎ
ﻭﺇﻥ ﺗـــﻮﱃ ﻣـــﺪﺑﺮﺍ ﱎ ﻟـــﻪ
٢٧١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳﺒﻖ ﻋِﻠﹾﻢِ ﺍﻟﻠﱠﻪِ ﺑِﺎﻟﹾﻜﹶﺎﺋِﻨﺎﺕِ ﻗﻮﻟﻪ ) :ﻭﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﺳﺒﻖ ﻋﻠﻤﻪ ﰲ ﻛﻞ ﻛﺎﺋﻦ ﻣﻦ ﺧﻠﻘﻪ ،ﻓﻘﺪﺭ ﺫﻟﻚ ﺗﻘﺪﻳﺮﺍ ﳏﻜﻤﺎ ﻣﱪﻣﺎ ،ﻟﻴﺲ ﻓﻴﻪ ﻧﺎﻗﺾ ،ﻭﻻ ﻣﻌﻘﺐ ﻭﻻ ﻣﺰﻳﻞ ﻭﻻ ﻣﻐﲑ ،ﻭﻻ ﻧﺎﻗﺺ ﻭﻻ ﺯﺍﺋﺪ ﻣﻦ ﺧﻠﻘﻪ ﰲ ﲰﺎﻭﺍﺗﻪ ﻭﺃﺭﺿﻪ (. ﺵ :ﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺳﺒﻖ ﻋﻠﻤﻪ ﺑﺎﻟﻜﺎﺋﻨﺎﺕ ،ﻭﺃﻧﻪ ﻗﺪﺭ ﻣﻘﺎﺩﻳﺮﻫﺎ ﻗﺒﻞ ﺧﻠﻘﻬﺎ ،ﻛﻤﺎ ﻗﺎﻝ
r
}ﻗﺪﺭ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻠﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ
ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ،ﻭﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ{ ) .(١ﻓﻴﻌﻠﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﺗﺼﲑ ﻣﻮﺟﻮﺩﺓ ﻷﻭﻗﺎﺎ ،ﻋﻠﻰ ﻣﺎ ﺍﻗﺘﻀﺘﻪ ﺣﻜﻤﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﻓﻜﺎﻧﺖ ﻛﻤﺎ ﻋﻠﻢ .ﻓﺈﻥ ﺣﺼﻮﻝ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﳊﻜﻢ ﻻ ﻳﺘﺼﻮﺭ ﺇﳚﺎﺩﻫﺎ ﺇﻻ ﻣﻦ ﻋﺎﱂ ﻗﺪ ﺳﺒﻖ ﻋﻠﻤﻪ ﻋﻠﻰ ﺇﳚﺎﺩﻫﺎ .ﻗﺎﻝ ﺗﻌﺎﱃ .(٢) {ÇÊÍÈ çŽ•Î7sƒø:$# ß#‹Ïܯ=9$# uqèdur t,n=y{ ô`tB ãNn=÷ètƒ Ÿwr& } :ﻭﺃﻧﻜﺮ ﻏﻼﺓ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻥ ﺍﷲ ﻛﺎﻥ ﻋﺎﳌﺎ ﰲ ﺍﻷﺯﻝ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻌﻠﻢ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺣﱴ ﻳﻔﻌﻠﻮﺍ!
ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ .ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ :ﻧﺎﻇﺮﻭﺍ ﺍﻟﻘﺪﺭﻳﺔ ﺑﺎﻟﻌﻠﻢ، ﻓﺈﻥ ﺃﻗﺮﻭﺍ ﺑﻪ ﺧﺼﻤﻮﺍ ،ﻭﺇﻥ ﺃﻧﻜﺮﻭﺍ ﻛﻔﺮﻭﺍ .ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﻣﺴﺘﻄﻴﻊ ﻳﻔﻌﻞ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻪ ﻓﻴﺜﻴﺒﻪ ،ﻭﻫﺬﺍ ﻣﺴﺘﻄﻴﻊ ﻻ ﻳﻔﻌﻞ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻪ ﻓﻴﻌﺬﺑﻪ ،ﻓﺈﳕﺎ ﻳﻌﺬﺑﻪ ﻷﻧﻪ ﻻ ﻳﻔﻌﻞ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ،ﻭﻗﺪ ﻋﻠﻢ ﺍﷲ ﺫﻟﻚ ﻣﻨﻪ ﻭﻣﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﻻ ﻳﺄﻣﺮﻩ ﻭﻻ ﻳﻌﺬﺑﻪ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺴﺘﻄﻌﻪ. ﻭﺇﺫﺍ ﻗﻴﻞ :ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺗﻐﻴﲑ ﻋﻠﻢ ﺍﷲ؛ ﻷﻥ ﺍﷲ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻔﻌﻞ، ﻓﺈﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻗﺪﺭ ﻋﻠﻰ ﺗﻐﻴﲑ ﻋﻠﻢ ﺍﷲ ؟ ﻗﻴﻞ :ﻫﺬﻩ ﻣﻌﻀﻠﺔ ،ﻭﺫﻟﻚ ﺃﻥ ﳎﺮﺩ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻻ ﺗﺴﺘﻠﺰﻡ ﺗﻐﻴﲑ ﺍﻟﻌﻠﻢ ،ﻭﺇﳕﺎ ﻳﻈﻦ ﻣﻦ ﻳﻈﻦ ﺗﻐﻴﲑ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻔﻌﻞ ،ﻭﻟﻮ ﻭﻗﻊ ﺍﻟﻔﻌﻞ ﻟﻜﺎﻥ ﺍﳌﻌﻠﻮﻡ ﻭﻗﻮﻋﻪ ﻻ ﻋﺪﻡ ﻭﻗﻮﻋﻪ ،ﻓﻴﻤﺘﻨﻊ ﺃﻥ ﳛﺼﻞ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﻣﻊ ﻋﻠﻢ ﺍﷲ ﺑﻌﺪﻡ ﻭﻗﻮﻋﻪ ،ﺑﻞ ﺇﻥ ﻭﻗﻊ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﻳﻘﻊ ،ﻭﺇﻥ ﱂ ﻳﻘﻊ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻘﻊ. ) (1ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٥٦ﺃﲪﺪ ). (١٦٩/٢ ) (2ﺳﻮﺭﺓ ﺍﳌﻠﻚ ﺁﻳﺔ . ١٤ ٢٧٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﳓﻦ ﻻ ﻧﻌﻠﻢ ﻋﻠﻢ ﺍﷲ ﺇﻻ ﲟﺎ ﻳﻈﻬﺮ ،ﻭﻋﻠﻢ ﺍﷲ ﻣﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ،ﻓﻴﻤﺘﻨﻊ ﺃﻥ ﻳﻘﻊ ﺷﻲﺀ ﻳﺴﺘﻠﺰﻡ ﺗﻐﻴﲑ ﺍﻟﻌﻠﻢ ،ﺑﻞ ﺃﻱ ﺷﻲﺀ ﻭﻗﻊ ﻛﺎﻥ ﻫﻮ ﺍﳌﻌﻠﻮﻡ ،ﻭﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﱂ ﻳﻔﻌﻞ ﱂ ﻳﺄﺕ ﲟﺎ ﻳﻐﲑ ﺍﻟﻌﻠﻢ، ﺑﻞ ﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﻓﻌﻞ ﱂ ﻳﻘﻊ ،ﻭﻟﻮ ﻭﻗﻊ ﻟﻜﺎﻥ ﺍﷲ ﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﻳﻘﻊ ،ﻻ ﺃﻧﻪ ﻻ ﻳﻘﻊ. ﻭﺇﺫﺍ ﻗﻴﻞ :ﻓﻤﻊ ﻋﺪﻡ ﻭﻗﻮﻋﻪ ﻳﻌﻠﻢ ﺍﷲ ﺃﻧﻪ ﻻ ﻳﻘﻊ ،ﻓﻠﻮ ﻗﺪﺭ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻭﻗﻮﻋﻪ ﻗﺪﺭ ﻋﻠﻰ ﺗﻐﻴﲑ ﺍﻟﻌﻠﻢ ؟ ﻗﻴﻞ :ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﺑﻞ ﺍﻟﻌﺒﺪ ﻳﻘﺪﺭ ﻋﻠﻰ ﻭﻗﻮﻋﻪ ﻭﻫﻮ ﱂ ﻳﻮﻗﻌﻪ ،ﻭﻟﻮ ﺃﻭﻗﻌﻪ ﱂ ﻳﻜﻦ ﺍﳌﻌﻠﻮﻡ ﺇﻻ ﻭﻗﻮﻋﻪ ،ﻓﻤﻘﺪﻭﺭ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻭﻗﻊ ﱂ ﻳﻜﻦ ﺍﳌﻌﻠﻮﻡ ﺇﻻ ﻭﻗﻮﻋﻪ ،ﻭﻫﺆﻻﺀ ﻓﺮﺿﻮﺍ ﻭﻗﻮﻋﻪ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻌﺪﻡ ﻭﻗﻮﻋﻪ! ﻭﻫﻮ ﻓﺮﺽ ﳏﺎﻝ ،ﻭﺫﻟﻚ ﲟﱰﻟﺔ ﻣﻦ ﻳﻘﻮﻝ :ﺍﻓﺮﺽ ﻭﻗﻮﻋﻪ ﻣﻊ ﻋﺪﻡ ﻭﻗﻮﻋﻪ! ﻭﻫﻮ ﲨﻊ ﺑﲔ ﺍﻟﻨﻘﻴﻀﲔ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﻛﺎﻥ ﻭﻗﻮﻋﻪ ﻣﻊ ﻋﻠﻢ ﺍﻟﺮﺏ ]ﻋﺪﻡ[ ﻭﻗﻮﻋﻪ ﳏﺎﻻ ﱂ ﻳﻜﻦ ﻣﻘﺪﻭﺭﺍ ؟ ﻗﻴﻞ: ﻟﻔﻆ "ﺍﶈﺎﻝ" ﳎﻤﻞ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﳏﺎﻻ ﻟﻌﺪﻡ ﺍﺳﺘﻄﺎﻋﺘﻪ ﻟﻪ ﻭﻻ ﻟﻌﺠﺰﻩ ﻋﻨﻪ ﻭﻻ ﻻﻣﺘﻨﺎﻋﻪ ﰲ ﻧﻔﺴﻪ ،ﺑﻞ ﻫﻮ ﳑﻜﻦ ﻣﻘﺪﻭﺭ ﻣﺴﺘﻄﺎﻉ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﻭﻗﻊ ﻛﺎﻥ ﺍﷲ ﻋﺎﳌﺎ ﺑﺄﻧﻪ ﺳﻴﻘﻊ ،ﻭﺇﺫﺍ ﱂ ﻳﻘﻊ ﻛﺎﻥ ﻋﺎﳌﺎ ﺑﺄﻧﻪ ﻻ ﻳﻘﻊ ،ﻓﺈﺫﺍ ﻓﺮﺽ ﻭﻗﻮﻋﻪ ﻣﻊ ﺍﻧﺘﻔﺎﺀ ﻻﺯﻡ ﺍﻟﻮﻗﻮﻉ ﺻﺎﺭ ﳏﺎﻻ ﻣﻦ ﺟﻬﺔ ﺇﺛﺒﺎﺕ ﺍﳌﻠﺰﻭﻡ ﺑﺪﻭﻥ ﻻﺯﻣﻪ .ﻭﻛﻞ ﺍﻷﺷﻴﺎﺀ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻫﻲ ﳏﺎﻝ! ﻭﳑﺎ ﻳﻠﺰﻡ ﻫﺆﻻﺀ ﺃﻥ ﻻ ﻳﺒﻘﻰ ﺃﺣﺪ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺷﻲﺀ ،ﻻ ﺍﻟﺮﺏ ،ﻭﻻ ﺍﳋﻠﻖ ،ﻓﺈﻥ ﺍﻟﺮﺏ ﺇﺫﺍ ﻋﻠﻢ ﻣﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﺳﻴﻔﻌﻞ ﻛﺬﺍ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻋﻠﻤﻪ ﺫﻟﻚ ﺍﻧﺘﻔﺎﺀ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺗﺮﻛﻪ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻋﻠﻢ ﻣﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﻻ ﻳﻔﻌﻠﻪ ﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﺍﻧﺘﻔﺎﺀ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻓﻌﻠﻪ ،ﻓﻜﺬﻟﻚ ﻣﺎ ﻗﺪﺭﻩ ﻣﻦ ﺃﻓﻌﺎﻝ ﻋﺒﺎﺩﻩ .ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﻣِﻦ ﻋﻘﹾﺪِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺃﹸﺻﻮﻝِ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻭﺍﻟِﺎﻋﺘِﺮﺍﻑِ ﺑِﺘﻮﺣِﻴﺪِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺭﺑﻮﺑِﻴﺘِﻪِ ﻟﹶﺎ ﻳﺘِﻢ ﺍﻟﺘﻮﺣِﻴﺪ ﻭﺍﻟِﺎﻋﺘِﺮﺍﻑ ﺑِﺎﻟﺮﺑﻮﺑِﻴﺔِ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﺗﻌﺎﻟﹶﻰ
ﻗﻮﻟﻪ ) :ﻭﺫﻟﻚ ﻣﻦ ﻋﻘﺪ ﺍﻹﳝﺎﻥ ﻭﺃﺻﻮﻝ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺑﻮﺑﻴﺘﻪ، ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ} :
#\•ƒÏ‰ø)s? ¼çnu‘£‰s)sù &äóÓx« ¨@à2 t,n=yzur
} .( (١) {ÇÌÑÈ #·‘r߉ø)¨B #Y‘y‰s% «!$# ã•øBr& tb%x.ur ) (1ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ . ٢ ٢٧٣
.(١) {ÇËÈﻭﻗﺎﻝ ﺗﻌﺎﱃ:
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺵ :ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻭﺳﺒﻖ ﻋﻠﻤﻪ ﺑﺎﻟﻜﺎﺋﻨﺎﺕ ﻗﺒﻞ ﺧﻠﻘﻬﺎ .ﻗﺎﻝ
r
ﰲ ﺟﻮﺍﺏ ﺍﻟﺴﺎﺋﻞ ﻋﻦ ﺍﻹﳝﺎﻥ} :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ، ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ{ ) .، (٢ﻭﻗﺎﻝ
ﰲ ﺁﺧﺮ ﺍﳊﺪﻳﺚ} :ﻳﺎ ﻋﻤﺮ ﺃﺗﺪﺭﻱ ﻣﻦ
r
ﺍﻟﺴﺎﺋﻞ ؟ ﻗﺎﻝ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﻗﺎﻝ :ﻓﺈﻧﻪ ﺟﱪﺍﺋﻴﻞ ،ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺩﻳﻨﻜﻢ{ ) .(٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ. ﻭﻗﻮﻟﻪ " :ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﻭﺭﺑﻮﺑﻴﺘﻪ " ،ﺃﻱ ﻻ ﻳﺘﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﺇﻻ ﺑﺎﻹﳝﺎﻥ ﺑﺼﻔﺎﺗﻪ ﺗﻌﺎﱃ ،ﻓﺈﻥ ﻣﻦ ﺯﻋﻢ ﺧﺎﻟﻘﺎ ﻏﲑ ﺍﷲ ﻓﻘﺪ ﺃﺷﺮﻙ ،ﻓﻜﻴﻒ ﲟﻦ ﻳﺰﻋﻢ ﺃﻥ ﻛﻞ ﺃﺣﺪ ﳜﻠﻖ ﻓﻌﻠﻪ ؟ ! ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﻟﻘﺪﺭﻳﺔ ﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﺃﺣﺎﺩﻳﺜﻬﻢ ﰲ ﺍﻟﺴﻨﻦ. ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﺍﻟﻨﱯ
r
ﻗﺎﻝ} :ﺍﻟﻘﺪﺭﻳﺔ ﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﺇﻥ
ﻣﺮﺿﻮﺍ ﻓﻼ ﺗﻌﻮﺩﻭﻫﻢ ،ﻭﺇﻥ ﻣﺎﺗﻮﺍ ﻓﻼ ﺗﺸﻬﺪﻭﻫﻢ{ ).(٥) (٤
ﺃﹶﺣﺎﺩِﻳﺚﹸ ﻓِﻲ ﺫﹶﻡ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ
ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﺎ ﻋﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ
t
ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﻟﻜﻞ ﺃﻣﺔ
ﳎﻮﺱ ،ﻭﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ :ﻻ ﻗﺪﺭ ،ﻣﻦ ﻣﺎﺕ ﻣﻨﻬﻢ ﻓﻼ ﺗﺸﻬﺪﻭﺍ ﺟﻨﺎﺯﺗﻪ ،ﻭﻣﻦ
) (1ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ . ٣٨ ) (2ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٢٧/١ ) (3ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٥٢/١ ) (4ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩١ﺃﲪﺪ ). (٨٦/٢ ) (5ﺃﺑﻮ ﺩﺍﻭﺩ . ٤٦٩١ : ٢٧٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺮﺽ ﻣﻨﻬﻢ ﻓﻼ ﺗﻌﻮﺩﻭﻫﻢ ،ﻭﻫﻢ ﺷﻴﻌﺔ ﺍﻟﺪﺟﺎﻝ ،ﻭﺣﻖ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻳﻠﺤﻘﻬﻢ ﺑﺎﻟﺪﺟﺎﻝ{ ).(٢) (١ ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ
t
ﻋﻦ ﺍﻟﻨﱯ
r
ﻗﺎﻝ} :ﻻ ﲡﺎﻟﺴﻮﺍ ﺃﻫﻞ
ﺍﻟﻘﺪﺭ ﻭﻻ ﺗﻔﺎﲢﻮﻫﻢ{ ).(٤) (٣
ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ tﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ } rﺻﻨﻔﺎﻥ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻟﻴﺲ
ﳍﻢ ﰲ ﺍﻹﺳﻼﻡ ﻧﺼﻴﺐ :ﺍﳌﺮﺟﺌﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ{ ).(٥ ﻟﻜﻦ ﻛﻞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻘﺪﺭﻳﺔ ﺍﳌﺮﻓﻮﻋﺔ ﺿﻌﻴﻔﺔ .ﻭﺇﳕﺎ ﻳﺼﺢ ﺍﳌﻮﻗﻮﻑ ﻣﻨﻬﺎ :ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ " :ﺍﻟﻘﺪﺭ ﻧﻈﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ ،ﻓﻤﻦ ﻭﺣﺪ ﺍﷲ ﻭﻛﺬﺏ ﺑﺎﻟﻘﺪﺭ ﻧﻘﺾ ﺗﻜﺬﻳﺒﻪ ﺗﻮﺣﻴﺪﻩ " .ﻭﻫﺬﺍ ﻷﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻳﺘﻀﻤﻦ ﺍﻹﳝﺎﻥ ﺑﻌﻠﻢ ﺍﷲ ﺍﻟﻘﺪﱘ ﻭﻣﺎ ﺃﻇﻬﺮ ﻣﻦ ﻋﻠﻤﻪ ﺍﻟﺬﻱ ﻻ ﳛﺎﻁ ﺑﻪ ﻭﻛﺘﺎﺑﻪ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ .ﻭﻗﺪ ﺿﻞ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺧﻼﺋﻖ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﺼﺎﺑﺌﲔ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻭﻏﲑﻫﻢ ،ﳑﻦ ﻳﻨﻜﺮ ﻋﻠﻤﻪ ﺑﺎﳉﺰﺋﻴﺎﺕ ﺃﻭ ﺑﻐﲑ ﺫﻟﻚ ،ﻓﺈﻥ ﺫﻟﻚ ﻛﻠﻪ ﳑﺎ ﻳﺪﺧﻞ ﰲ ﺍﻟﺘﻜﺬﻳﺐ ﺑﺎﻟﻘﺪﺭ .ﻭﺃﻣﺎ ﻗﺪﺭﺓ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﻜﺬﺏ ﺑﻪ ﺍﻟﻘﺪﺭﻳﺔ ﲨﻠﺔ ،ﺣﻴﺚ ﺟﻌﻠﻮﻩ ﱂ ﳜﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ،ﻓﺄﺧﺮﺟﻮﻫﺎ ﻋﻦ ﻗﺪﺭﺗﻪ ﻭﺧﻠﻘﻪ. ﻭﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻻ ﺭﻳﺐ ﰲ ﺩﻻﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﺍﻟﺬﻱ ﺟﺤﺪﻭﻩ ﻫﻢ ﺍﻟﻘﺪﺭﻳﺔ ﺍﶈﻀﺔ ﺑﻼ ﻧﺰﺍﻉ -ﻫﻮ ﻣﺎ ﻗﺪﺭﻩ ﺍﷲ ﻣﻦ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻌﺒﺎﺩ .ﻭﻋﺎﻣﺔ ﻣﺎ ﻳﻮﺟﺪ ﻣﻦ ﻛﻼﻡ
) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ). (٤٦٩٢ ) (2ﺃﺑﻮ ﺩﺍﻭﺩ . ٤٦٩٢ : ) (3ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧١٠ﺃﲪﺪ ). (٣٠/١ ) (4ﺃﺑﻮ ﺩﺍﻭﺩ . ٤٧١٠ :ﻭﻫﻮ ﰲ ﺍﳌﺴﻨﺪ . ٢٠٦ :ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﺑﺘﺤﻘﻴﻘﻨﺎ . ٧٩ :ﻭﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ٨٥ : ١ ) (5ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٤٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ). (٦٢ ٢٧٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻷﺋﻤﺔ ﰲ ﺫﻡ ﺍﻟﻘﺪﺭﻳﺔ ﻳﻌﲏ ﺑﻪ ﻫﺆﻻﺀ ،ﻛﻘﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ،ﳌﺎ ﻗﻴﻞ ﻟﻪ :ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻻ ﻗﺪﺭ ﻭﺃﻥ ﺍﻷﻣﺮ ﺃﻧﻒ -ﺃﺧﱪﻫﻢ ﺃﱐ ﻣﻨﻬﻢ ﺑﺮﻱﺀ ،ﻭﺃﻢ ﻣﲏ ﺑﺮﺁﺀ. ﻀﻤﻦ ﺍﻟﹾﻘﹶﺪﺭِ ﻟِﺄﹸﺻﻮﻝٍ ﻋﻈِﻴﻤﺔٍ ﺗ
ﻭﺍﻟﻘﺪﺭ ،ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﻘﺪﻳﺮ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻌﻠﻢ -ﻳﺘﻀﻤﻦ ﺃﺻﻮﻻ ﻋﻈﻴﻤﺔ :ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻋﺎﱂ ﺑﺎﻷﻣﻮﺭ ﺍﳌﻘﺪﺭﺓ ﻗﺒﻞ ﻛﻮﺎ ،ﻓﻴﺜﺒﺖ ﻋﻠﻤﻪ ﺍﻟﻘﺪﱘ ،ﻭﰲ ﺫﻟﻚ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻨﻜﺮ ﻋﻠﻤﻪ ﺍﻟﻘﺪﱘ. ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻳﺘﻀﻤﻦ ﻣﻘﺎﺩﻳﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﻣﻘﺎﺩﻳﺮﻫﺎ ﻫﻲ ﺻﻔﺎﺎ ﺍﳌﻌﻴﻨﺔ ﺍﳌﺨﺘﺼﺔ ﺎ، ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺟﻌﻞ ﻟﻜﻞ ﺷﻲﺀ ﻗﺪﺭﺍ ،ﻗﺎﻝ ﺗﻌﺎﱃ.(١) {ÇËÈ #\•ƒÏ‰ø)s? ¼çnu‘£‰s)sù &äóÓx« ¨@à2 t,n=yzur } : ﻓﺎﳋﻠﻖ ﻳﺘﻀﻤﻦ ﺍﻟﺘﻘﺪﻳﺮ ،ﺗﻘﺪﻳﺮ ﺍﻟﺸﻲﺀ ﰲ ﻧﻔﺴﻪ ،ﺑﺄﻥ ﳚﻌﻞ ﻟﻪ ﻗﺪﺭﺍ ،ﻭﺗﻘﺪﻳﺮﻩ ﻗﺒﻞ ﻭﺟﻮﺩﻩ .ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺪ ﻛﺘﺐ ﻟﻜﻞ ﳐﻠﻮﻕ ﻗﺪﺭﻩ ﺍﻟﺬﻱ ﳜﺼﻪ ﰲ ﻛﻤﻴﺘﻪ ﻭﻛﻴﻔﻴﺘﻪ ،ﻛﺎﻥ ﺫﻟﻚ ﺃﺑﻠﻎ ﰲ ﺍﻟﻌﻠﻢ ﺑﺎﻷﻣﻮﺭ ﺍﳉﺰﺋﻴﺔ ﺍﳌﻌﻴﻨﺔ ،ﺧﻼﻓﺎ ﳌﻦ ﺃﻧﻜﺮ ﺫﻟﻚ ﻭﻗﺎﻝ :ﺇﻧﻪ ﻳﻌﻠﻢ ﺍﻟﻜﻠﻴﺎﺕ ﺩﻭﻥ ﺍﳉﺰﺋﻴﺎﺕ! ﻓﺎﻟﻘﺪﺭ ﻳﺘﻀﻤﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺪﱘ ﻭﺍﻟﻌﻠﻢ ﺑﺎﳉﺰﺋﻴﺎﺕ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻳﺘﻀﻤﻦ ﺃﻧﻪ ﺃﺧﱪ ﺑﺬﻟﻚ ﻭﺃﻇﻬﺮﻩ ﻗﺒﻞ ﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﺧﺒﺎﺭﺍ ﻣﻔﺼﻼ، ﻓﻴﻘﺘﻀﻲ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻌﺒﺎﺩ ﺍﻷﻣﻮﺭ ﻗﺒﻞ ﻭﺟﻮﺩﻫﺎ ﻋﻠﻤﺎ ﻣﻔﺼﻼ ،ﻓﻴﺪﻝ ﺫﻟﻚ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺍﳋﺎﻟﻖ ﺃﻭﱃ ﺬﺍ ﺍﻟﻌﻠﻢ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﻌﻠﻢ ﻋﺒﺎﺩﻩ ﺑﺬﻟﻚ ﻓﻜﻴﻒ ﻻ ﻳﻌﻠﻤﻪ ﻫﻮ ؟ !! ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻳﺘﻀﻤﻦ ﺃﻧﻪ ﳐﺘﺎﺭ ﳌﺎ ﻳﻔﻌﻠﻪ ،ﳏﺪﺙ ﻟﻪ ﲟﺸﻴﺌﺘﻪ ﻭﺇﺭﺍﺩﺗﻪ ،ﻟﻴﺲ ﻻﺯﻣﺎ ﻟﺬﺍﺗﻪ. ﺍﳋﺎﻣﺲ :ﺃﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺣﺪﻭﺙ ﻫﺬﺍ ﺍﳌﻘﺪﻭﺭ ،ﻭﺃﻧﻪ ﻛﺎﻥ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ،ﻓﺈﻧﻪ ﻳﻘﺪﺭﻩ ﰒ ﳜﻠﻘﻪ.
) (1ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ . ٢ ٢٧٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺣﻴﺎﺓﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ
ﺣﻴﺎﺓﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﻣﺮﺿﻪ ﻭﺷِﻔﹶﺎﺅﻩ ﻗﻮﻟﻪ ) :ﻓﻮﻳﻞ ﳌﻦ ﺻﺎﺭ ﻗﻠﺒﻪ ﰲ ﺍﻟﻘﺪﺭ ﻗﻠﺒﺎ ﺳﻘﻴﻤﺎ ) (١ﻟﻘﺪ ﺍﻟﺘﻤﺲ ﺑﻮﳘﻪ ﰲ ﻓﺤﺺ ﺍﻟﻐﻴﺐ ﺳﺮﺍ ﻛﺘﻴﻤﺎ ،ﻭﻋﺎﺩ ﲟﺎ ﻗﺎﻝ ﻓﻴﻪ ﺃﻓﺎﻛﺎ ﺃﺛﻴﻤﺎ (. ﺵ :ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﻠﺐ ﻟﻪ ﺣﻴﺎﺓ ﻭﻣﻮﺕ ،ﻭﻣﺮﺽ ﻭﺷﻔﺎﺀ ،ﻭﺫﻟﻚ ﺃﻋﻈﻢ ﳑﺎ ﻟﻠﺒﺪﻥ. ﻗﺎﻝ ﺗﻌﺎﱃ} :
&`yJx. Ĩ$¨Y9$# †Îû ¾ÏmÎ/ ÓÅ´ôJtƒ #Y‘qçR ¼çms9 $oYù=yèy_ur çm»oY÷•uŠômr'sù $\GøŠtB tb%x. `tBurr
8lÍ‘$sƒ¿2 }§øŠs9 ÏM»yJè=—à9$# ’Îû ¼ã&é#sW¨B
(٢) {4 $pk÷]ÏiBﺃﻱ ﻛﺎﻥ ﻣﻴﺘﺎ ﺑﺎﻟﻜﻔﺮ ﻓﺄﺣﻴﻴﻨﺎﻩ ﺑﺎﻹﳝﺎﻥ .ﻓﺎﻟﻘﻠﺐ
ﺍﻟﺼﺤﻴﺢ ﺍﳊﻲ ﺇﺫﺍ ﻋﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻘﺒﺎﺋﺢ ﻧﻔﺮ ﻣﻨﻪ ﺑﻄﺒﻌﻪ ﻭﺃﺑﻐﻀﻬﺎ ﻭﱂ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ، ﲞﻼﻑ ﺍﻟﻘﻠﺐ ﺍﳌﻴﺖ ،ﻓﺈﻧﻪ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﻴﺢ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ " tﻫﻠﻚ ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﻗﻠﺐ ﻳﻌﺮﻑ ﺑﻪ ﺍﳌﻌﺮﻭﻑ ﻭﺍﳌﻨﻜﺮ " .ﻭﻛﺬﻟﻚ ﺍﻟﻘﻠﺐ ﺍﳌﺮﻳﺾ ﺑﺎﻟﺸﻬﻮﺓ ،ﻓﺈﻧﻪ ﻟﻀﻌﻔﻪ ﳝﻴﻞ ﺇﱃ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺫﻟﻚ ،ﲝﺴﺐ ﻗﻮﺓ ﺍﳌﺮﺽ ﻭﺿﻌﻔﻪ. ﻭﻣﺮﺽ ﺍﻟﻘﻠﺐ ﻧﻮﻋﺎﻥ ،ﻛﻤﺎ ﺗﻘﺪﻡ :ﻣﺮﺽ ﺷﻬﻮﺓ ،ﻭﻣﺮﺽ ﺷﺒﻬﺔ ،ﻭﺃﺭﺩﺅﻫﺎ ﻣﺮﺽ ﺍﻟﺸﺒﻬﺔ ،ﻭﺃﺭﺩﺃ ﺍﻟﺸﺒﻪ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺍﻟﻘﺪﺭ .ﻭﻗﺪ ﳝﺮﺽ ﺍﻟﻘﻠﺐ ﻭﻳﺸﺘﺪ ﻣﺮﺿﻪ ﻭﻻ ﻳﺸﻌﺮ ﺑﻪ ﺻﺎﺣﺒﻪ ،ﻻﺷﺘﻐﺎﻟﻪ ﻭﺍﻧﺼﺮﺍﻓﻪ ﻋﻦ ﻣﻌﺮﻓﺔ ﺻﺤﺘﻪ ﻭﺃﺳﺒﺎﺎ ،ﺑﻞ ﻗﺪ ﳝﻮﺕ ﻭﺻﺎﺣﺒﻪ ﻻ ﻳﺸﻌﺮ ﲟﻮﺗﻪ ،ﻭﻋﻼﻣﺔ ﺫﻟﻚ ﺃﻧﻪ ﻻ ﺗﺆﳌﻪ ﺟﺮﺍﺣﺎﺕ ﺍﻟﻘﺒﺎﺋﺢ ،ﻭﻻ ﻳﻮﺟﻌﻪ ﺟﻬﻠﻪ ﺑﺎﳊﻖ ﻭﻋﻘﺎﺋﺪﻩ ﺍﻟﺒﺎﻃﻠﺔ. ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺣﻴﺎﺓ ﺗﺄﱂ ﺑﻮﺭﻭﺩ ﺍﻟﻘﺒﻴﺢ ﻋﻠﻴﻪ ،ﻭﺗﺄﱂ ﲜﻬﻠﻪ ﺑﺎﳊﻖ ﲝﺴﺐ ﺣﻴﺎﺗﻪ ،ﻭ: ﻣــﺎ ﳉــﺮﺡ ﲟﻴــﺖ ﺇﻳــﻼﻡ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " :ﻓﻮﻳﻞ ﳌﻦ ﺿﺎﻉ ﻟﻪ ﰲ ﺍﻟﻘﺪﺭ ﻗﻠﺒﺎ ﺳﻘﻴﻤﺎ " !! ﻭﻫﻮ ﻛﻼﻡ ﻻ ﻣﻌﲎ ﻟﻪ .ﰒ ﺟﺎﺀ ﻋﻘﺐ ﺫﻟﻚ " :ﻭﰲ ﻧﺴﺨﺔ " .ﰒ ﺫﻛﺮ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻫﻨﺎ .ﻭﺍﻟﻈﺎﻫﺮ ﻋﻨﺪﻱ ﺃﻥ ﻫﺬﺍ ﺗﺼﺮﻑ ﻣﻦ ﺃﺣﺪ ﺍﻟﻨﺎﺳﺨﲔ ،ﻭﺟﺪ ﺍﻟﻠﻔﻆ ﻏﻠﻄﺎ ﰲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﻳﻨﻘﻞ ﻋﻨﻬﺎ ،ﰒ ﻭﺟﺪ ﻧﺴﺨﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﳌﱳ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ،ﻓﺄﺳﺎﺀ ﺍﻟﺘﺼﺮﻑ ،ﻭﺃﺛﺒﺘﻪ ﰲ ﺻﻠﺐ ﺍﻟﻜﺘﺎﺏ ﺃﺛﻨﺎﺀ ﺍﻟﻜﻼﻡ ،ﻋﻠﻰ ﺃﻧﻪ ﻧﺴﺨﺔ . ) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ١٢٢ ٢٧٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺪ ﻳﺸﻌﺮ ﲟﺮﺿﻪ ،ﻭﻟﻜﻦ ﻳﺸﺘﺪ ﻋﻠﻴﻪ ﲢﻤﻞ ﻣﺮﺍﺭﺓ ﺍﻟﺪﻭﺍﺀ ﻭﺍﻟﺼﱪ ﻋﻠﻴﻬﺎ ،ﻓﻴﺆﺛﺮ ﺑﻘﺎﺀ ﺃﳌﻪ ﻋﻠﻰ ﻣﺸﻘﺔ ﺍﻟﺪﻭﺍﺀ ،ﻓﺈﻥ ﺩﻭﺍﺀﻩ ﰲ ﳐﺎﻟﻔﺔ ﺍﳍﻮﻯ ،ﻭﺫﻟﻚ ﺃﺻﻌﺐ ﰲ ﺍﻟﻨﻔﺲ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﻧﻔﻊ ﻣﻨﻪ ،ﻭﺗﺎﺭﺓ ﻳﻮﻃﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺼﱪ ،ﰒ ﻳﻨﻔﺴﺦ ﻋﺰﻣﻪ ﻭﻻ ﻳﺴﺘﻤﺮ ﻣﻌﻪ ،ﻟﻀﻌﻒ ﻋﻠﻤﻪ ﻭﺑﺼﲑﺗﻪ ﻭﺻﱪﻩ ،ﻛﻤﻦ ﺩﺧﻞ ﰲ ﻃﺮﻳﻖ ﳐﻮﻑ ﻣﻔﺾ ﺇﱃ ﻏﺎﻳﺔ ﺍﻷﻣﻦ ،ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﺇﻥ ﺻﱪ ﻋﻠﻴﻪ ﺍﻧﻘﻀﻰ ﺍﳋﻮﻑ ﻭﺃﻋﻘﺒﻪ ﺍﻷﻣﻦ ،ﻓﻬﻮ ﳏﺘﺎﺝ ﺇﱃ ﻗﻮﺓ ﺻﱪ ﻭﻗﻮﺓ ﻳﻘﲔ ﲟﺎ ﻳﺼﲑ ﺇﻟﻴﻪ ،ﻭﻣﱴ ﺿﻌﻒ ﺻﱪﻩ ﻭﻳﻘﻴﻨﻪ ﺭﺟﻊ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻭﱂ ﻳﺘﺤﻤﻞ ﻣﺸﻘﺘﻬﺎ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﻥ ﻋﺪﻡ ﺍﻟﺮﻓﻴﻖ ﻭﺍﺳﺘﻮﺣﺶ ﻣﻦ ﺍﻟﻮﺣﺪﺓ ﻭﺟﻌﻞ ﻳﻘﻮﻝ :ﺃﻳﻦ ﺫﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻠﻲ ﺃﺳﻮﺓ ﻢ! ﻭﻫﺬﻩ ﺣﺎﻝ ﺃﻛﺜﺮ ﺍﳋﻠﻖ ،ﻭﻫﻲ ﺍﻟﱵ ﺃﻫﻠﻜﺘﻬﻢ .ﻓﺎﻟﺼﺎﺑﺮ ﺍﻟﺼﺎﺩﻕ ﻻ ﻳﺴﺘﻮﺣﺶ ﻣﻦ ﻗﻠﺔ ﺍﻟﺮﻓﻴﻖ ﻭﻻ ﻣﻦ ﻓﻘﺪﻩ ،ﺇﺫﺍ ﺍﺳﺘﺸﻌﺮ ﻗﻠﺒﻪ ﻣﺮﺍﻓﻘﺔ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ} ،
tûüÉ)ƒÏd‰Å_Á9$#ur z`¿ÍhŠÎ;¨Y9$# z`ÏiB NÍköŽn=tã ª!$# zNyè÷Rr& tûïÏ%©!$#
.(١) {ÇÏÒÈ $Z)ŠÏùu‘ y7Í´¯»s9'ré& z`Ý¡ymur 4 tûüÅsÎ=»¢Á9$#ur Ïä!#y‰pk’¶9$#ur ﻭﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳌﻌﺮﻭﻑ ﺑﺄﰊ ﺷﺎﻣﺔ -ﰲ ﻛﺘﺎﺏ ﺍﳊﻮﺍﺩﺙ ﻭﺍﻟﺒﺪﻉ :-ﺣﻴﺚ ﺟﺎﺀ ﺍﻷﻣﺮ ﺑﻠﺰﻭﻡ ﺍﳉﻤﺎﻋﺔ ،ﻓﺎﳌﺮﺍﺩ ﻟﺰﻭﻡ ﺍﳊﻖ ﻭﺍﺗﺒﺎﻋﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺘﻤﺴﻚ ﺑﻪ ﻗﻠﻴﻼ ﻭﺍﳌﺨﺎﻟﻒ ﻟﻪ ﻛﺜﲑﺍ؛ ﻷﻥ ﺍﳊﻖ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﳉﻤﺎﻋﺔ ﺍﻷﻭﱃ ﻣﻦ ﻋﻬﺪ ﺍﻟﻨﱯ rﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻻ ﻧﻨﻈﺮ ﺇﱃ ﻛﺜﺮﺓ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﺑﻌﺪﻫﻢ .ﻭﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﺴﻨﺔ -ﻭﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ -ﺑﲔ ﺍﻟﻐﺎﱄ ﻭﺍﳉﺎﰲ .ﻓﺎﺻﱪﻭﺍ ﻋﻠﻴﻬﺎ ﺭﲪﻜﻢ ﺍﷲ، ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻛﺎﻧﻮﺍ ﺃﻗﻞ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻣﻀﻰ ،ﻭﻫﻢ ﺃﻗﻞ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺑﻘﻲ ،ﺍﻟﺬﻳﻦ ﱂ ﻳﺬﻫﺒﻮﺍ ﻣﻊ ﺃﻫﻞ ﺍﻹﺗﺮﺍﻑ ﰲ ﺇﺗﺮﺍﻓﻬﻢ ،ﻭﻻ ﻣﻊ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﰲ ﺑﺪﻋﺘﻬﻢ ،ﻭﺻﱪﻭﺍ ﻋﻠﻰ ﺳﻨﺘﻬﻢ ﺣﱴ ﻟﻘﻮﺍ ﺭﻢ ،ﻓﻜﺬﻟﻚ ﻓﻜﻮﻧﻮﺍ. ﻭﻋﻼﻣﺔ ﻣﺮﺽ ﺍﻟﻘﻠﺐ ﻋﺪﻭﻟﻪ ﻋﻦ ﺍﻷﻏﺬﻳﺔ ﺍﻟﻨﺎﻓﻌﺔ ﺍﳌﻮﺍﻓﻘﺔ ،ﺇﱃ ﺍﻷﻏﺬﻳﺔ ﺍﻟﻀﺎﺭﺓ ،ﻭﻋﺪﻭﻟﻪ ﻋﻦ ﺩﻭﺍﺋﻪ ﺍﻟﻨﺎﻓﻊ ،ﺇﱃ ﺩﻭﺍﺋﻪ ﺍﻟﻀﺎﺭ. ﻓﻬﺎ ﻫﻨﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ :ﻏﺬﺍﺀ ﻧﺎﻓﻊ ،ﻭﺩﻭﺍﺀ ﺷﺎﻑ ،ﻭﻏﺬﺍﺀ ﺿﺎﺭ ،ﻭﺩﻭﺍﺀ ﻣﻬﻠﻚ. ) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٦٩ ٢٧٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﺎﻟﻘﻠﺐ ﺍﻟﺼﺤﻴﺢ ﻳﺆﺛﺮ ﺍﻟﻨﺎﻓﻊ ﺍﻟﺸﺎﰲ ،ﻋﻠﻰ ﺍﻟﻀﺎﺭ ﺍﳌﺆﺫﻱ ،ﻭﺍﻟﻘﻠﺐ ﺍﳌﺮﻳﺾ ﺑﻀﺪ ﺫﻟﻚ. ﺃﹶﻧﻔﹶﻊ ﺍﻟﹾﹶﺄﻏﹾﺬِﻳﺔِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﻭﺃﹶﻧﻔﹶﻊ ﺍﻟﹾﺄﹶﺩﻭِﻳﺔِ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ
ﻭﺃﻧﻔﻊ ﺍﻷﻏﺬﻳﺔ ﻏﺬﺍﺀ ﺍﻹﳝﺎﻥ ،ﻭﺃﻧﻔﻊ ﺍﻷﺩﻭﻳﺔ ﺩﻭﺍﺀ ﺍﻟﻘﺮﺁﻥ ،ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻓﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﺪﻭﺍﺀ ،ﻓﻤﻦ ﻃﻠﺐ ﺍﻟﺸﻔﺎﺀ ﰲ ﻏﲑ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻬﻮ ﻣﻦ ﺃﺟﻬﻞ ﺍﳉﺎﻫﻠﲔ ﻭﺃﺿﻞ ﺍﻟﻀﺎﻟﲔ، ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ} :
þ’Îû šcqãYÏB÷sムŸw šúïÏ%©!$#ur ( Õä!$xÿÏ©ur ”W‰èd (#qãZtB#uä šúïÏ%©#Ï9 uqèd ö@è%
¥b%s3¦B `ÏB šc÷ryŠ$uZムš•Í´¯»s9'ré& 4 ‘·Jtã óOÎgöŠn=tæ uqèdur Ö•ø%ur öNÎgÏR#sŒ#uä
}
tûüÏZÏB÷sßJù=Ïj9 ×puH÷qu‘ur Öä!$xÿÏ© uqèd $tB Èb#uäö•à)ø9$# z`ÏB ãAÍi”t\çRur
{ÇÑËÈ
)(٢
.(١) {ÇÍÍÈ 7‰‹Ïèt/ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
#Y‘$|¡yz žwÎ) tûüÏJÎ=»©à9$# ߉ƒÌ“tƒ Ÿwur
ﻭ " ﻣﻦ " ﰲ ﻗﻮﻟﻪ " :ﻣﻦ ﺍﻟﻘﺮﺁﻥ " ﻟﺒﻴﺎﻥ ﺍﳉﻨﺲ ،ﻻ ﻟﻠﺘﺒﻌﻴﺾ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
tûüÏYÏB÷sßJù=Ïj9 ×puH÷qu‘ur “Y‰èdur Í‘r߉•Á9$# ’Îû $yJÏj9 Õä!$xÿÏ©ur öNà6În/§‘ `ÏiB ×psàÏãöq¨B Nä3ø?uä!$y_ ô‰s% â¨$¨Z9$# $pkš‰r'¯»tƒ
.(٣) {ÇÎÐÈ ﻓﺎﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﺸﻔﺎﺀ ﺍﻟﺘﺎﻡ ﻣﻦ ﲨﻴﻊ ﺍﻷﺩﻭﺍﺀ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ،ﻭﺃﺩﻭﺍﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻣﺎ ﻛﻞ ﺃﺣﺪ ﻳﺆﻫﻞ ﻟﻼﺳﺘﺸﻔﺎﺀ ﺑﻪ .ﻭﺇﺫﺍ ﺃﺣﺴﻦ ﺍﻟﻌﻠﻴﻞ ﺍﻟﺘﺪﺍﻭﻱ ﺑﻪ ،ﻭﻭﺿﻌﻪ ﻋﻠﻰ ﺩﺍﺋﻪ ﺑﺼﺪﻕ ﻭﺇﳝﺎﻥ ﻭﻗﺒﻮﻝ ﺗﺎﻡ ﻭﺍﻋﺘﻘﺎﺩ ﺟﺎﺯﻡ ﻭﺍﺳﺘﻴﻔﺎﺀ ﺷﺮﻭﻃﻪ -ﱂ ﻳﻘﺎﻭﻡ ﺍﻟﺪﺍﺀ ﺃﺑﺪﺍ .ﻭﻛﻴﻒ ﺗﻘﺎﻭﻡ ﺍﻷﺩﻭﺍﺀ ﻛﻼﻡ ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ،ﺍﻟﺬﻱ ﻟﻮ ﻧﺰﻝ ﻋﻠﻰ ﺍﳉﺒﺎﻝ ﻟﺼﺪﻋﻬﺎ ،ﺃﻭ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﻘﻄﻌﻬﺎ ؟ ! ﻓﻤﺎ ﻣﻦ ﻣﺮﺽ ﻣﻦ ﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺑﺪﺍﻥ ﺇﻻ ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺳﺒﻴﻞ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺩﻭﺍﺋﻪ ﻭﺳﺒﺒﻪ ﻭﺍﳊﻤﻴﺔ ﻣﻨﻪ ،ﳌﻦ ﺭﺯﻗﻪ ﺍﷲ ﻓﻬﻤﺎ ﰲ ﻛﺘﺎﺑﻪ. ﻭﻗﻮﻟﻪ " :ﻟﻘﺪ ﺍﻟﺘﻤﺲ ﺑﻮﳘﻪ ﰲ ﻓﺤﺺ ﺍﻟﻐﻴﺐ ﺳﺮﺍ ﻛﺘﻴﻤﺎ " -ﺃﻱ ﻃﻠﺐ ﺑﻮﳘﻪ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻐﻴﺐ ﺳﺮﺍ ﻣﻜﺘﻮﻣﺎ ،ﺇﺫ ﺍﻟﻘﺪﺭ ﺳﺮ ﺍﷲ ﰲ ﺧﻠﻘﻪ ،ﻓﻬﻮ ﻳﺮﻭﻡ ﺑﺒﺤﺜﻪ ﺍﻻﻃﻼﻉ ﻋﻠﻰ
) (1ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ . ٤٤ ) (2ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٨٢ ) (3ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٥٧ ٢٧٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻐﻴﺐ ،ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ} : ‘§™{5Aqß
)(١
`ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ) ÇËÏÈ #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•ÎgôàムŸxsù É=ø‹tóø9$# ãNÎ=»tã
ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ .ﻭﻗﻮﻟﻪ " :ﻭﻋﺎﺩ ﲟﺎ ﻗﺎﻝ ﻓﻴﻪ " ،ﺃﻱ ﰲ ﺍﻟﻘﺪﺭ " :ﺃﻓﺎﻛﺎ ":
ﻛﺬﺍﺑﺎ " ،ﺃﺛﻴﻤﺎ " :ﺃﻱ ﻣﺄﺛﻮﻣﺎ.
) (1ﺳﻮﺭﺓ ﺍﳉﻦ ﺁﻳﺔ . ٢٧ ، ٢٦ ٢٨٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻌﺮﺵ ﻭﺍﻟﹾﻜﹸﺮﺳِﻲ ﻭﻗﻮﻟﻪ ) :ﻭﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﺳﻲ ﺣﻖ (. ﺵ :ﻛﻤﺎ ﺑﲔ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ، (١) {ÇÊÏÈ ß‰ƒÌ•ãƒ $yJÏj9 ×A$¨èsù ÇÊÎÈ ß‰ŠÉfpRùQ$# ĸö•yèø9$# rèŒ } :
} ‘ (٣) {( ĸö•yèø9$# ’n?tã 3“uqtGó™$# §NèO } ، (٢) {ĸö•yèø9$# rèŒ ÏM»y_u‘¤$!$# ßì‹Ïùuﰲ ﻏﲑ ﻣﺎ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ} ، (٤) {ÇÎÈ 3“uqtGó™$# ĸö•yèø9$# ’n?tã ß`»oH÷q§•9$# } ،
ÉOƒÌ•x6ø9$# ĸö•yèø9$# •>u‘ uqèd žwÎ) tm»s9Î) Iw
} ، (٦) {ÇËÏÈ ) ÉO‹Ïàyèø9$# ĸö•yèø9$# •>u‘ uqèd žwÎ) tm»s9Î) Iw ª!$# } ، (٥) {ÇÊÊÏÈ tûïÏ%©#Ï9 tbrã•ÏÿøótGó¡o„ur ¾ÏmÎ/ tbqãZÏB÷sãƒur öNÍkÍh5u‘ ωôJpt¿2 tbqßsÎm7|¡ç„ ¼çms9öqym ô`tBur ×puŠÏZ»oÿsS 7‹Í´tBöqtƒ öNßgs%öqsù y7În/u‘ z¸ó•tã
{ÇÊÐÈ
)(٨
}،
z¸ö•yèø9$# tbqè=ÏJøts† tûïÏ%©!$#
{(#qãZtB#uä
)(٧
}،
ã@ÏJøts†ur
ÉAöqym ô`ÏB šúüÏjù!%tn spx6Í´¯»n=yJø9$# “t•s?ur
(٩) {( öNÍkÍh5u‘ ωôJpt¿2 tbqßsÎm7|¡ç„ ĸö•yèø9$#ﻭﰲ ﺩﻋﺎﺀ ﺍﻟﻜﺮﺏ ﺍﳌﺮﻭﻱ ﰲ ﺍﻟﺼﺤﻴﺢ} :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺍﳊﻠﻴﻢ ،ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ،ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺭﺏ ﺍﻷﺭﺽ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻜﺮﱘ{ ) ، (١٠ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺣﺪﻳﺚ ﺍﻷﻭﻋﺎﻝ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ
) (1ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﺁﻳﺔ . ١٦ ، ١٥ ) (2ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ١٥ ) (3ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ٢ ) (4ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ . ٥ ) (5ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ . ١١٦ ) (6ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ . ٢٦ ) (7ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٧ ) (8ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ﺁﻳﺔ . ١٧ ) (9ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ . ٧٥ ) (10ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٥٩٨٦ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧٣٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٣٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ) ، (٣٨٨٣ﺃﲪﺪ ). (٢٨٠/١ ٢٨١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﺒﺪ ﺍﳌﻄﻠﺐ
t
ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﻫﻞ ﺗﺪﺭﻭﻥ ﻛﻢ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ؟ ﻗﺎﻝ:
ﻗﻠﻨﺎ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻗﺎﻝ :ﺑﻴﻨﻬﻤﺎ ﻣﺴﲑﺓ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ،ﻭﻣﻦ ﻛﻞ ﲰﺎﺀ ﺇﱃ ﲰﺎﺀ ﻣﺴﲑﺓ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ،ﻭﻛﺜﻒ ﻛﻞ ﲰﺎﺀ ﻣﺴﲑﺓ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ،ﻭﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﲝﺮ ﺑﲔ ﺃﺳﻔﻠﻪ ﻭﺃﻋﻼﻩ ﻛﻤﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ] .ﰒ ﻓﻮﻕ ﺫﻟﻚ ﲦﺎﻧﻴﺔ ﺃﻭﻋﺎﻝ ،ﺑﲔ ﺭﻛﺒﻬﻦ ﻭﺃﻇﻼﻓﻬﻦ ﻛﻤﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ [ ،ﰒ ﻓﻮﻕ ﺫﻟﻚ ﺍﻟﻌﺮﺵ ﺑﲔ ﺃﺳﻔﻠﻪ ﻭﺃﻋﻼﻩ ﻛﻤﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ،ﻭﺍﷲ ﻓﻮﻕ ﺫﻟﻚ ،ﻟﻴﺲ ﳜﻔﻰ ﻋﻠﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺑﲏ ﺁﺩﻡ ﺷﻲﺀ{ ).(٢) (١ ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ .ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ،ﺑﺴﻨﺪﻩ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ rﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻃﻴﻂ ،ﺃﻧﻪ
r
ﻗﺎﻝ} :ﺇﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﲰﺎﻭﺍﺗﻪ ﳍﻜﺬﺍ " ﻭﻗﺎﻝ ﺑﺄﺻﺎﺑﻌﻪ ،ﻣﺜﻞ
ﺍﻟﻘﺒﺔ{ ) (٣ﺍﳊﺪﻳﺚ ) (٤ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ rﺃﻧﻪ ﻗﺎﻝ} :ﺇﺫﺍ ﺳﺄﻟﺘﻢ ﺍﷲ ﺍﳉﻨﺔ ﻓﺎﺳﺄﻟﻮﻩ ﺍﻟﻔﺮﺩﻭﺱ ،ﻓﺈﻧﻪ ﺃﻭﺳﻂ ﺍﳉﻨﺔ ﻭﺃﻋﻠﻰ ﺍﳉﻨﺔ ،ﻭﻓﻮﻗﻪ ﻋﺮﺵ ﺍﻟﺮﲪﻦ{ ).(٥ ﻳﺮﻭﻯ " ﻭﻓﻮﻗﻪ " ﺑﺎﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔ ،ﻭﺑﺎﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ،ﺃﻱ :ﻭﺳﻘﻔﻪ.(٦) .
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٣٢٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٢٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٩٣ﺃﲪﺪ ). (٢٠٧/١ ) (2ﺣﺪﻳﺚ ﺍﻷﻭﻋﺎﻝ ﻫﺬﺍ ،ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ،ﺑﺈﺳﻨﺎﺩﻳﻦ ﺿﻌﻴﻔﲔ . ١٧٧١ ، ١٧٧٠ :ﻭﻟﻜﻦ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ،ﺑﺄﺳﺎﻧﻴﺪ ﺻﺤﺎﺡ ،ﻛﻤﺎ ﺑﻴﻨﺎ ﺫﻟﻚ ﰲ ﺷﺮﺡ ﺍﳌﺴﻨﺪ .ﻭﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﱵ ﺯﺩﻧﺎﻫﺎ ﰲ ﻣﱳ ﺍﳊﺪﻳﺚ ،ﻫﻲ ﻣﻦ ﻧﺼﻪ ﰲ ﺍﳌﺴﻨﺪ ،ﻭﱂ ﺗﺬﻛﺮ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ،ﻭﺣﺬﻓﻬﺎ ﺧﻄﺄ . ) (3ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ). (٤٧٢٦ ) (4ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ،ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ،ﻣﻦ ﺳﻨﻨﻪ ،ﺑﺮﻗﻢ ٣٧٠ - ٣٦٩ : ٤ ) ٤٧٢٦ : ﻣﻦ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ( .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻫﻨﺎ " ﻛﻬﻜﺬﺍ " ﻭﺻﻮﺍﺑﻪ " ﳍﻜﺬﺍ " ﺑﺎﻟﻼﻡ ،ﻛﻤﺎ ﰲ ﺃﰊ ﺩﺍﻭﺩ . ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (٢٦٣٧ﺃﲪﺪ ). (٣٣٥/٢ ) (6ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ٣٥٠ - ٣٤٩ : ١٣ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ( .ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻫﻨﺎ " : ﺃﻋﻠﻰ . .ﻭﺃﻭﺳﻂ " ﺑﺎﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ .ﻭﺃﺛﺒﺘﻨﺎ ﻣﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ .ﻭﺭﻭﺍﻳﺔ ﺿﺒﻂ " ﻓﻮﻗﻪ " ﺑﺎﻟﺮﻓﻊ ،ﻧﻘﻠﻬﺎ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ﻋﻦ ﺍﳌﺸﺎﺭﻕ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ :ﺃﺎ ﺿﺒﻂ ﺍﻷﺻﻴﻠﻲ .ﰒ ﻧﻘﻞ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺃﻳﻀﺎ ﺃﻧﻪ ﺃﻧﻜﺮﻫﺎ ﰲ ﺍﳌﻄﺎﻟﻊ ،ﻭﺃﻧﻪ ﻗﺎﻝ " :ﺇﳕﺎ ﻗﻴﺪﻩ ﺍﻷﺻﻴﻠﻲ ﺑﺎﻟﻨﺼﺐ ،ﻛﻐﲑﻩ " . ٢٨٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺫﻫﺐ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﺇﱃ ﺃﻥ ﺍﻟﻌﺮﺵ ﻓﻠﻚ ﻣﺴﺘﺪﻳﺮ ﻣﻦ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻪ ﳏﻴﻂ ﺑﺎﻟﻌﺎﱂ ﻣﻦ ﻛﻞ ﺟﻬﺔ ،ﻭﺭﲟﺎ ﲰﻮﻩ :ﺍﻟﻔﻠﻚ ﺍﻷﻃﻠﺲ ،ﻭﺍﻟﻔﻠﻚ ﺍﻟﺘﺎﺳﻊ ! ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺼﺤﻴﺢ؛ ﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺸﺮﻉ ﺃﻥ ﻟﻪ ﻗﻮﺍﺋﻢ ﲢﻤﻠﻪ ﺍﳌﻼﺋﻜﺔ ،ﻛﻤﺎ ﻗﺎﻝ
r
}ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﻮﻥ،
ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﻔﻴﻖ ،ﻓﺈﺫﺍ ﺃﻧﺎ ﲟﻮﺳﻰ ﺁﺧﺬ ﺑﻘﺎﺋﻤﺔ ﻣﻦ ﻗﻮﺍﺋﻢ ﺍﻟﻌﺮﺵ ،ﻓﻼ ﺃﺩﺭﻱ ﺃﻓﺎﻕ ﻗﺒﻠﻲ ﺃﻡ ﺟﻮﺯﻱ ﺑﺼﻌﻘﺔ ﺍﻟﻄﻮﺭ{ ).(٢) (١ ﻭﺍﻟﻌﺮﺵ ﰲ ﺍﻟﻠﻐﺔ :ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺴﺮﻳﺮ ﺍﻟﺬﻱ ﻟﻠﻤﻠﻚ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺑﻠﻘﻴﺲ} :
$olm;ur
(٣) {ÇËÌÈ ÒOŠÏàtã î¸ö•tãﻭﻟﻴﺲ ﻫﻮ ﻓﻠﻜﺎ ،ﻭﻻ ﺗﻔﻬﻢ ﻣﻨﻪ ﺍﻟﻌﺮﺏ ﺫﻟﻚ ،ﻭﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﻧﺰﻝ ﺑﻠﻐﺔ ﺍﻟﻌﺮﺏ ،ﻓﻬﻮ :ﺳﺮﻳﺮ ﺫﻭ ﻗﻮﺍﺋﻢ ﲢﻤﻠﻪ ﺍﳌﻼﺋﻜﺔ ،ﻭﻫﻮ ﻛﺎﻟﻘﺒﺔ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ،ﻭﻫﻮ ﺳﻘﻒ ﺍﳌﺨﻠﻮﻗﺎﺕ .ﻓﻤﻦ ﺷﻌﺮ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ: ـﻞ ـﺪ ﺃﻫـ ـﻮ ﻟﻠﻤﺠـ ـﺪﻭﺍ ﺍﷲ ﻓﻬـ ﳎـ
ﺭﺑﻨﺎ ﰲ ﺍﻟـﺴﻤﺎﺀ ﺃﻣـﺴﻰ ﻛـﺒﲑﺍ
ﺑﺎﻟﺒﻨــﺎﺀ ﺍﻟﻌــﺎﱄ ﺍﻟــﺬﻱ ــﺮ ﺍﻟﻨــﺎ
ـﺮﻳﺮﺍ ـﺴﻤﺎﺀ ﺳـ ـﻮﻕ ﺍﻟـ ـﻮﻯ ﻓـ ﺱ ﻭﺳـ
ﺷــﺮﺟﻌﺎ ﻻ ﻳﻨﺎﻟــﻪ ﺑــﺼﺮ ﺍﻟــﻊ
ـﻮﺭﺍ ـﻚ ﺻـ ـﻪ ﺍﳌﻼﺋـ ـﺮﻯ ﺣﻮﻟـ ـﻦ ﺗـ ﻳـ
ﺍﻟﺼﻮﺭ ﻫﻨﺎ :ﲨﻊ " ﺃﺻﻮﺭ " ،ﻭﻫﻮ :ﺍﳌﺎﺋﻞ ﺍﻟﻌﻨﻖ ﻟﻨﻈﺮﻩ ﺇﱃ ﺍﻟﻌﻠﻮ .ﻭﺍﻟﺸﺮﺟﻊ :ﻫﻮ ﺍﻟﻌﺎﱄ ﺍﳌﻨﻴﻒ .ﻭﺍﻟﺴﺮﻳﺮ :ﻫﻮ ﺍﻟﻌﺮﺵ ﰲ ﺍﻟﻠﻐﺔ .ﻭﻣﻦ ﺷﻌﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ tﺍﻟﺬﻱ ﻋﺮﺽ ﺑﻪ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻻﻣﺮﺃﺗﻪ ﺣﲔ ﺍﻤﺘﻪ ﲜﺎﺭﻳﺘﻪ: ﺷــﻬﺪﺕ ﺑــﺄﻥ ﻭﻋــﺪ ﺍﷲ ﺣــﻖ
ﻭﺃﻥ ﺍﻟﻨــﺎﺭ ﻣﺜــﻮﻯ ﺍﻟﻜﺎﻓﺮﻳﻨــﺎ
ﻭﺃﻥ ﺍﻟﻌــﺮﺵ ﻓــﻮﻕ ﺍﳌــﺎﺀ ﻃــﺎﻑ
ـﺎ ـﺮﺵ ﺭﺏ ﺍﻟﻌﺎﳌﻴﻨــ ـﻮﻕ ﺍﻟﻌــ ﻭﻓــ
ﻭﲢﻤﻠـــﻪ ﻣﻼﺋﻜـــﺔ ﺷـــﺪﺍﺩ
ﻣﻼﺋﻜـــﺔ ﺍﻹﻟـــﻪ ﻣـــﺴﻮﻣﻴﻨﺎ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢١٧ﺃﲪﺪ ). (٣٣/٣ ) (2ﻣﻦ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﲑﳘﺎ .ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٢٢٧ - ٢٢٦ : ٢ ) (3ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ . ٢٣ ٢٨٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ .ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﺎﻝ} :ﺃﺫﻥ ﱄ ﺃﻥ ﺃﺣﺪﺙ ﻋﻦ ﻣﻠﻚ ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﷲ Uﻣﻦ ﲪﻠﺔ ﺍﻟﻌﺮﺵ ،ﺇﻥ ﻣﺎ ﺑﲔ ﺷﺤﻤﺔ ﺃﺫﻧﻪ ﺇﱃ ﻋﺎﺗﻘﻪ ﻣﺴﲑﺓ ﺳﺒﻌﻤﺎﺋﺔ ﻋﺎﻡ{ ) .(٢) (١ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﻟﻔﻈﻪ} :ﲣﻔﻖ ﺍﻟﻄﲑ ﺳﺒﻌﻤﺎﺋﺔ ﻋﺎﻡ{ . ﻭﺃﻣﺎ ﻣﻦ ﺣﺮﻑ ﻛﻼﻡ ﺍﷲ ،ﻭﺟﻌﻞ ﺍﻟﻌﺮﺵ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳌﻠﻚ ،ﻛﻴﻒ ﻳﺼﻨﻊ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ: } (٣) {ÇÊÐÈ ×puŠÏZ»oÿsS 7‹Í´tBöqtƒ öNßgs%öqsù y7În/u‘ z¸ó•tã ã@ÏJøts†ur؟ ﻭﻗﻮﻟﻪ} :
’n?tã ¼çmä©ö•tã šc%Ÿ2ur
.(٤) {Ïä!$yJø9$#ﺃﻳﻘﻮﻝ :ﻭﳛﻤﻞ ﻣﻠﻜﻪ ﻳﻮﻣﺌﺬ ﲦﺎﻧﻴﺔ ؟ ﻭﻛﺎﻥ ﻣﻠﻜﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ؟ ﻭﻳﻜﻮﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﺧﺬﺍ ﻣﻦ ﻗﻮﺍﺋﻢ ﺍﳌﻠﻚ ؟ ! ﻫﻞ ﻳﻘﻮﻝ ﻫﺬﺍ ﻋﺎﻗﻞ ﻳﺪﺭﻱ ﻣﺎ ﻳﻘﻮﻝ ؟ ! ﻭﺃﻣﺎ ﺍﻟﻜﺮﺳﻲ ﻓﻘﺎﻝ ﺗﻌﺎﱃ .(٥) {( uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# çm•‹Å™ö•ä. yìÅ™ur } :ﻭﻗﺪ ﻗﻴﻞ :ﻫﻮ ﺍﻟﻌﺮﺵ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻏﲑﻩ ،ﻧﻘﻞ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻏﲑﻩ .ﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻌﺮﺵ ،ﻭﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ،ﻭﻗﺎﻝ :ﺇﻧﻪ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﻭﱂ ﳜﺮﺟﺎﻩ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
ÏNºuq»yJ¡¡9$# çm•‹Å™ö•ä. yìÅ™ur
(٦) {( uÚö‘F{$#urﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﻜﺮﺳﻲ ﻣﻮﺿﻊ ﺍﻟﻘﺪﻣﲔ ،ﻭﺍﻟﻌﺮﺵ ﻻ ﻳﻘﺪﺭ ﻗﺪﺭﻩ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ).(٧
ﻭﻗﺪ ﺭﻭﻱ ﻣﺮﻓﻮﻋﺎ ،ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ.
) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ). (٤٧٢٧ ) (2ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ،ﺑﺮﻗﻢ . ٤٧٢٧ : ) (3ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ﺁﻳﺔ . ١٧ ) (4ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ . ٧ ) (5ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٥٥ ) (6ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٥٥ ) (7ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ، ٢٨٢ : ٢ﻣﻮﻗﻮﻓﺎ ،ﻭﺻﺤﺤﻪ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ،ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ . ٢٨٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺎﻝ ﺍﻟﺴﺪﻱ ) :ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺟﻮﻑ ﺍﻟﻜﺮﺳﻲ ﺑﲔ ﻳﺪﻱ ﺍﻟﻌﺮﺵ ( .ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ :ﻗﺎﻝ ﺃﺑﻮ ﺫﺭ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ rﻳﻘﻮﻝ} :ﻣﺎ ﺍﻟﻜﺮﺳﻲ ﰲ ﺍﻟﻌﺮﺵ ﺇﻻ ﻛﺤﻠﻘﺔ ﻣﻦ ﺣﺪﻳﺪ ﺃﻟﻘﻴﺖ ﺑﲔ ﻇﻬﺮﻱ ﻓﻼﺓ ﻣﻦ ﺍﻷﺭﺽ{ ).(١ ﻭﻗﻴﻞ :ﻛﺮﺳﻴﻪ ﻋﻠﻤﻪ ،ﻭﻳﻨﺴﺐ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﺍﶈﻔﻮﻅ ﻋﻨﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻣﻦ ﻗﺎﻝ ﻏﲑ ﺫﻟﻚ ﻓﻠﻴﺲ ﻟﻪ ﺩﻟﻴﻞ ﺇﻻ ﳎﺮﺩ ﺍﻟﻈﻦ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻣﻦ ﺟﺮﺍﺏ ﺍﻟﻜﻼﻡ ﺍﳌﺬﻣﻮﻡ ،ﻛﻤﺎ ﻗﻴﻞ ﰲ ﺍﻟﻌﺮﺵ .ﻭﺇﳕﺎ ﻫﻮ -ﻛﻤﺎ ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ :-ﺑﲔ ﻳﺪﻱ ﺍﻟﻌﺮﺵ ﻛﺎﳌﺮﻗﺎﺓ ﺇﻟﻴﻪ.
ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺴﺘﻐﻦٍ ﻋﻦِ ﺍﻟﹾﻌﺮﺵِ
ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺴﺘﻐﻦٍ ﻋﻦِ ﺍﻟﹾﻌﺮﺵِ ﻣﺤِﻴﻂﹲ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻭﻓﹶﻮﻗﹶﻪ ﻗﻮﻟﻪ ) :ﻭﻫﻮ ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﻟﻌﺮﺵ ﻭﻣﺎ ﺩﻭﻧﻪ ) (٢ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ﻭﻓﻮﻗﻪ ،ﻭﻗﺪ ﺃﻋﺠﺰ ﻋﻦ ﺍﻹﺣﺎﻃﺔ ﺧﻠﻘﻪ (. ﺵ :ﺃﻣﺎ ﻗﻮﻟﻪ " :ﻭﻫﻮ ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﻟﻌﺮﺵ ﻭﻣﺎ ﺩﻭﻧﻪ " .ﻓﻘﺎﻝ ﺗﻌﺎﱃ} : tûüÏJn=»yèø9$#
{ÇÏÈ
)(٣
ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
߉‹ÏJysø9$# •ÓÍ_tóø9$# uqèd ª!$#ur
)Ç`tã ;ÓÍ_tós9 ©!$# ¨bÎ
.(٤) {ÇÊÎÈﻭﺇﳕﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ
ﺭﲪﻪ ﺍﷲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ،ﻷﻧﻪ ﳌﺎ ﺫﻛﺮ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﺳﻲ ،ﺫﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﻏﻨﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻟﻌﺮﺵ ﻭﻣﺎ ﺩﻭﻥ ﺍﻟﻌﺮﺵ ،ﻟﻴﺒﲔ ﺃﻥ ﺧﻠﻘﻪ ﻟﻠﻌﺮﺵ ]ﻭﺍﺳﺘﻮﺍﺀﻩ[ ) (٥ﻋﻠﻴﻪ ،ﻟﻴﺲ ﳊﺎﺟﺘﻪ ﺇﻟﻴﻪ ،ﺑﻞ ﻟﻪ ﰲ ﺫﻟﻚ ﺣﻜﻤﺔ ﺍﻗﺘﻀﺘﻪ ،ﻭﻛﻮﻥ ﺍﻟﻌﺎﱄ ﻓﻮﻗﺎ ﻟﻠﺴﺎﻓﻞ ،ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﺎﻓﻞ ﺣﺎﻭﻳﺎ
) (1ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ﺝ ٣ﺹ ٨ﻃﺒﻌﺔ ﺑﻮﻻﻕ . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻭﻣﺎ ﺩﻭﻧﻪ ﻣﻨﻪ " ﻭﺯﻳﺎﺩﺓ " ﻣﻨﻪ " ﻻ ﻣﻮﺿﻊ ﳍﺎ ﻭﻻ ﻣﻌﲎ ﻫﻨﺎ .ﻭﺍﻟﻈﺎﻫﺮ ﺃﺎ ﻣﻦ ﲣﻠﻴﻂ ﺍﻟﻨﺎﺳﺨﲔ ، ﻭﱂ ﻳﺬﻛﺮﻫﺎ ﺍﻟﺸﺎﺭﺡ ﺣﲔ ﺷﺮﺡ ﻫﺬﻩ ﺍﳉﻤﻠﺔ . ) (3ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺁﻳﺔ . ٦ ) (4ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ . ١٥ ) (5ﰲ ﺍﻷﺻﻞ ) :ﻻﺳﺘﻮﺍﺋﻪ ( ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ٢٨٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟﻠﻌﺎﱄ ،ﳏﻴﻄﺎ ﺑﻪ] ،ﺣﺎﻣﻼ[ ) (١ﻟﻪ] ،ﻭ[ ﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻋﻠﻰ ﻣﻔﺘﻘﺮﺍ ﺇﻟﻴﻪ .ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﻟﺴﻤﺎﺀ، ﻛﻴﻒ ﻫﻲ ﻓﻮﻕ ﺍﻷﺭﺽ ﻭﻟﻴﺴﺖ ﻣﻔﺘﻘﺮﺓ ﺇﻟﻴﻬﺎ ؟ ﻓﺎﻟﺮﺏ ﺗﻌﺎﱃ ﺃﻋﻈﻢ ﺷﺄﻧﺎ ﻭﺃﺟﻞ ﻣﻦ ﺃﻥ ﻳﻠﺰﻡ ﻣﻦ ﻋﻠﻮﻩ ﺫﻟﻚ ،ﺑﻞ ﻟﻮﺍﺯﻡ ﻋﻠﻮﻩ ﻣﻦ ﺧﺼﺎﺋﺼﻪ ،ﻭﻫﻲ ﲪﻠﻪ ﺑﻘﺪﺭﺗﻪ ﻟﻠﺴﺎﻓﻞ ،ﻭﻓﻘﺮ ﺍﻟﺴﺎﻓﻞ، ﻭﻏﻨﺎﻩ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻟﺴﺎﻓﻞ ،ﻭﺇﺣﺎﻃﺘﻪ Uﺑﻪ ،ﻓﻬﻮ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﻣﻊ ﲪﻠﻪ ﺑﻘﺪﺭﺗﻪ ﻟﻠﻌﺮﺵ ﻭﲪﻠﺘﻪ ،ﻭﻏﻨﺎﻩ ﻋﻦ ﺍﻟﻌﺮﺵ ،ﻭﻓﻘﺮ ﺍﻟﻌﺮﺵ ﺇﻟﻴﻪ ،ﻭﺇﺣﺎﻃﺘﻪ ﺑﺎﻟﻌﺮﺵ ،ﻭﻋﺪﻡ ﺇﺣﺎﻃﺔ ﺍﻟﻌﺮﺵ ﺑﻪ، ﻭﺣﺼﺮﻩ ﻟﻠﻌﺮﺵ ،ﻭﻋﺪﻡ ﺣﺼﺮ ﺍﻟﻌﺮﺵ ﻟﻪ .ﻭﻫﺬﻩ ﺍﻟﻠﻮﺍﺯﻡ ﻣﻨﺘﻔﻴﺔ ﻋﻦ ﺍﳌﺨﻠﻮﻕ. ﻭﻧﻔﺎﺓ ﺍﻟﻌﻠﻮ ،ﺃﻫﻞ ﺍﻟﺘﻌﻄﻴﻞ ،ﻟﻮ ﻓﺼﻠﻮﺍ ﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ،ﳍﺪﻭﺍ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ ،ﻭﻋﻠﻤﻮﺍ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻌﻘﻞ ﻟﻠﺘﱰﻳﻞ ،ﻭﻟﺴﻠﻜﻮﺍ ﺧﻠﻒ ﺍﻟﺪﻟﻴﻞ ،ﻭﻟﻜﻦ ﻓﺎﺭﻗﻮﺍ ﺍﻟﺪﻟﻴﻞ ،ﻓﻀﻠﻮﺍ ﻋﻦ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ .ﻭﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ،ﳌﺎ ﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
§NèO
(٢) {( ĸö•yèø9$# ’n?tã 3“uqtGó™$#ﻛﻴﻒ ﺍﺳﺘﻮﻯ ؟ ﻓﻘﺎﻝ :ﺍﻻﺳﺘﻮﺍﺀ ﻣﻌﻠﻮﻡ ﻭﺍﻟﻜﻴﻒ ﳎﻬﻮﻝ. ﻭﻳﺮﻭﻯ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻣﻮﻗﻮﻓﺎ ﻭﻣﺮﻓﻮﻋﺎ ﺇﱃ ﺍﻟﻨﱯ .r ﻭﺃﻣﺎ ﻗﻮﻟﻪ " :ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ﻭﻓﻮﻗﻪ " ،ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ " ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ﻓﻮﻗﻪ " ]ﲝﺬﻑ ﺍﻟﻮﺍﻭ[
)(٣
ﻣﻦ ﻗﻮﻟﻪ " ﻓﻮﻗﻪ " ،ﻭﺍﻟﻨﺴﺨﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﺼﺤﻴﺤﺔ .ﻭﻣﻌﻨﺎﻫﺎ ﺃﻧﻪ
ﺗﻌﺎﱃ ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ﻭﻓﻮﻕ ﻛﻞ ﺷﻲﺀ .ﻭﻣﻌﲎ ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻧﻪ ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ﻓﻮﻕ ﺍﻟﻌﺮﺵ. ﻭﻫﺬﻩ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺳﻘﻄﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺥ ﺳﻬﻮﺍ ،ﰒ ﺍﺳﺘﻨﺴﺦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﺴﺨﺔ ،ﺃﻭ ﺃﻥ ﺑﻌﺾ ﺍﶈﺮﻓﲔ ﺍﻟﻀﺎﻟﲔ ﺃﺳﻘﻄﻬﺎ ﻗﺼﺪﺍ ﻟﻠﻔﺴﺎﺩ ،ﻭﺇﻧﻜﺎﺭﺍ ﻟﺼﻔﺔ ﺍﻟﻔﻮﻗﻴﺔ ! ﻭﺇﻻ ﻓﻘﺪ ﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻟﻴﺲ ﻓﻮﻗﻪ ﺷﻲﺀ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻓﻼ ﻳﺒﻘﻰ ﻟﻘﻮﻟﻪ " ﳏﻴﻂ " -ﲟﻌﲎ :ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ) - (٤ﻭﺍﳊﺎﻟﺔ ) (1ﰲ ﺍﻷﺻﻞ ) :ﺣﺎﺋﻼ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ٢ ) (3ﺯﻳﺎﺩﺓ ﺿﺮﻭﺭﻳﺔ ،ﻻ ﻳﺴﺘﻘﻴﻢ ﺑﺪﻭﺎ ﺍﻟﻜﻼﻡ . ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ " :ﻓﻼ ﻳﺒﻘﻰ ﻟﻘﻮﻟﻪ ﳏﻴﻂ -ﺇﻻ ﺃﻧﻪ ﺑﻜﻞ ﺷﻲﺀ ﳏﻴﻂ -ﺑﻜﻞ ﺷﻲﺀ ﻓﻮﻕ ﺍﻟﻌﺮﺵ " !! ﻭﻫﻮ ﻛﻼﻡ ﳐﺘﻠﻂ ،ﻟﻴﺲ ﻭﺭﺍﺀﻩ ﺷﻲﺀ ﻳﻔﻬﻢ .ﻓﺼﺤﺤﻨﺎﻩ ﻣﺎ ﺍﺳﺘﻄﻌﻨﺎ . ٢٨٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻫﺬﻩ :-ﻣﻌﲎ ! ﺇﺫ ﻟﻴﺲ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﺎ ﳛﺎﻁ ﺑﻪ ،ﻓﺘﻌﲔ ﺛﺒﻮﺕ ﺍﻟﻮﺍﻭ ،ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ،ﻭﻓﻮﻕ ﻛﻞ ﺷﻲﺀ. ﺃﻣﺎ ﻛﻮﻧﻪ ﳏﻴﻄﺎ ﺑﻜﻞ ﺷﻲﺀ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ} ، (١) {ÇËÉÈ 8ÝŠÏt’C NÍkɲ!#u‘ur `ÏB ª!$#ur } : )} ، (٢) {ÇÎÍÈ 8ÝŠÏt’C &äóÓx« Èe@ä3Î/ ¼çm¯RÎ
&Iwr
ª!$# šc%Ÿ2ur 4 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ¬!ur
.(٣) {ÇÊËÏÈ $VÜŠÏt’C &äó_x« Èe@ä3Î/ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺇﺣﺎﻃﺘﻪ ﲞﻠﻘﻪ ﺃﻧﻪ ﻛﺎﻟﻔﻠﻚ ،ﻭﺃﻥ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺩﺍﺧﻞ ﺫﺍﺗﻪ ﺍﳌﻘﺪﺳﺔ ،ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ .ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ :ﺇﺣﺎﻃﺔ ﻋﻈﻤﺘﻪ ،ﻭﺳﻌﺔ ﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ،ﻭﺃﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻋﻈﻤﺘﻪ ﻛﺎﳋﺮﺩﻟﺔ .ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ :ﻣﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ ﻭﻣﺎ ﻓﻴﻬﻦ ﻭﻣﺎ ﺑﻴﻨﻬﻦ ﰲ ﻳﺪ ﺍﻟﺮﲪﻦ -ﺇﻻ ﻛﺨﺮﺩﻟﺔ ﰲ ﻳﺪ ﺃﺣﺪﻛﻢ. ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ -ﻭﷲ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ -ﺃﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ﺧﺮﺩﻟﺔ ،ﺇﻥ ﺷﺎﺀ ﻗﺒﻀﻬﺎ ﻭﺃﺣﺎﻁ ﻗﺒﻀﺘﻪ ﺎ ،ﻭﺇﻥ ﺷﺎﺀ ﺟﻌﻠﻬﺎ ﲢﺘﻪ ،ﻭﻫﻮ ﰲ ﺍﳊﺎﻟﲔ ﻣﺒﺎﻳﻦ ﳍﺎ ،ﻋﺎﻝ ﻋﻠﻴﻬﺎ ﻓﻮﻗﻬﺎ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ،ﻓﻜﻴﻒ ﺑﺎﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻻ ﳛﻴﻂ ﺑﻌﻈﻤﺘﻪ ﻭﺻﻒ ﻭﺍﺻﻒ .ﻓﻠﻮ ﺷﺎﺀ ﻟﻘﺒﺾ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﻴﻮﻡ ،ﻭﻓﻌﻞ ﺎ ﻛﻤﺎ ﻳﻔﻌﻞ ﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﺈﻧﻪ ﻻ ﻳﺘﺠﺪﺩ ﺑﻪ ) (٤ﺇﺫ ﺫﺍﻙ ﻗﺪﺭﺓ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺍﻵﻥ ،ﻓﻜﻴﻒ ﻳﺴﺘﺒﻌﺪ ﺍﻟﻌﻘﻞ ﻣﻊ ﺫﻟﻚ ﺃﻧﻪ ﻳﺪﻧﻮ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﻌﺎﱂ ﻭﻫﻮ ﻋﻠﻰ ﻋﺮﺷﻪ ﻓﻮﻕ ﲰﺎﻭﺍﺗﻪ ؟ ﺃﻭ ﻳﺪﱐ ﺇﻟﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ؟ ﻓﻤﻦ ﻧﻔﻰ ﺫﻟﻚ ﱂ ﻳﻘﺪﺭﻩ ﺣﻖ ﻗﺪﺭﻩ .ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﺭﺯﻳﻦ ﺍﳌﺸﻬﻮﺭ ،ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻦ ﺍﻟﻨﱯ
r
ﰲ ﺭﺅﻳﺔ ﺍﻟﺮﺏ
ﺗﻌﺎﱃ} :ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺭﺯﻳﻦ :ﻛﻴﻒ ﻳﺴﻌﻨﺎ -ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ -ﻭﻫﻮ ﻭﺍﺣﺪ ﻭﳓﻦ ﲨﻴﻊ ؟ ﻓﻘﺎﻝ :ﺳﺄﻧﺒﺌﻚ ﲟﺜﻞ ﺫﻟﻚ ﰲ ﺁﻻﺀ ﺍﷲ :ﻫﺬﺍ ﺍﻟﻘﻤﺮ ،ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ،ﻛﻠﻜﻢ ﻳﺮﺍﻩ ﳐﻠﻴﺎ ﺑﻪ، ) (1ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﺁﻳﺔ . ٢٠ ) (2ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ . ٥٤ ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٢٦ ) (4ﻟﻌﻞ ﺻﻮﺍﺎ ) :ﻟﻪ( ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ٢٨٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﷲ ﺃﻛﱪ ﻣﻦ ﺫﻟﻚ{ )] (٢) (١ﻭﺇﺫ ﻗﺪ[ ) (٣ﺗﺒﲔ ﺃﻧﻪ ﺃﻋﻈﻢ ﻭﺃﻛﱪ ﻣﻦ ﻛﻞ ﺷﻲﺀ .ﻓﻬﺬﺍ ﻳﺰﻳﻞ ﻛﻞ ﺇﺷﻜﺎﻝ ،ﻭﻳﺒﻄﻞ ﻛﻞ ﺧﻴﺎﻝ.
ﺑﺤﺚﹸ ﺍﻟﹾﻔﹶﻮﻗِﻴﺔِ
ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﻓﻮﻕ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ} ، (٤) {4 ¾ÍnÏŠ$t6Ïã s-öqsù ã•Ïd$s)ø9$# uqèdur } : ‘Nåk®5u
{óOÎgÏ%öqsù `ÏiB
)(٥
ﻭﻗﺎﻝ
r
†tbqèù$sƒs
ﰲ ﺣﺪﻳﺚ ﺍﻷﻭﻋﺎﻝ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻩ} :ﻭﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺫﻟﻚ،
ﻭﺍﷲ ﻓﻮﻕ ﺫﻟﻚ ﻛﻠﻪ{ ) .(٦ﻭﻗﺪ ﺃﻧﺸﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ
t
ﺷﻌﺮﻩ ﺍﳌﺬﻛﻮﺭ ﺑﲔ ﻳﺪﻱ
ﺍﻟﻨﱯ rﻭﺃﻗﺮﻩ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ :ﻭﺿﺤﻚ ﻣﻨﻪ} .ﻭﻛﺬﺍ ﺃﻧﺸﺪﻩ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﻮﻟﻪ: ﺷــﻬﺪﺕ ﺑــﺈﺫﻥ ﺍﷲ ﺃﻥ ﳏﻤــﺪﺍ
ﺭﺳﻮﻝ ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣـﻦ
ﻭﺃﻥ ﺃﺑــﺎ ﳛــﲕ ﻭﳛــﲕ ﻛﻼﳘــﺎ
ﻋــــــــــــــــﻞ
ﻭﺃﻥ ﺍﻟﺬﻱ ﻋﺎﺩﻯ ﺍﻟﻴﻬـﻮﺩ ﺍﺑـﻦ ﻣـﺮﱘ
ﻟــﻪ ﻋﻤــﻞ ﻣــﻦ ﺭﺑــﻪ ﻣﺘﻘﺒــﻞ
ﺭﺳﻮﻝ ﺃﺗﻰ ﻣﻦ ﻋﻨﺪ ﺫﻱ ﺍﻟﻌﺮﺵ ﻣﺮﺳـﻞ ـﻴﻬﻢ ـﺎﻡ ﻓـ ـﺎﻑ ﺇﺫ ﻗـ ـﺎ ﺍﻷﺣﻘـ ﻭﺃﻥ ﺃﺧـ ﻓﻘﺎﻝ ﺍﻟﻨﱯ rﻭﺃﻧﺎ ﺃﺷﻬﺪ{ .ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ tﻋﻦ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﺎﻝ} :ﳌﺎ ﻗﻀﻰ ﺍﷲ ﺍﳋﻠﻖ ﻛﺘﺐ ﰲ ﻛﺘﺎﺏ ﻓﻬﻮ ﻋﻨﺪﻩ ﻓﻮﻕ ﺍﻟﻌﺮﺵ :ﺃﻥ ﺭﲪﱵ ﺳﺒﻘﺖ ﻏﻀﱯ ﻭﰲ ﺭﻭﺍﻳﺔ :ﺗﻐﻠﺐ ) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٣١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٨٠ﺃﲪﺪ ). (١١/٤ ) (2ﻫﺬﺍ ﻣﻌﲎ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ،ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﺭﻗﻢ ) ١٦٢٧٥ :ﺝ ٤ﺹ ١٤ - ١٣ﻣﻦ ﻃﺒﻌﺔ ﺍﳊﻠﱯ ( .ﻭﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ، ٣٤٠ - ٣٣٨ : ١٠ﻭﻧﺴﺒﺔ ﺇﻟﻴﻪ ﻭﺇﱃ ﺍﻟﻄﱪﺍﱐ ،ﻭﻗﺎﻝ " :ﻭﺃﺣﺪ ﻃﺮﻳﻘﻲ ﻋﺒﺪ ﺍﷲ ﺇﺳﻨﺎﺩﻫﺎ ﻣﺘﺼﻞ ،ﻭﺭﺟﺎﳍﺎ ﺛﻘﺎﺕ " . ) (3ﰲ ﺍﻷﺻﻞ ) :ﻭﺇﺫﺍ ﺃﻓﻞ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺞ ،ﻭﻛﻤﺎ ﰲ " ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ " ٢ ، ٢٧٥ /ﻭﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺧﺮﺟﺖ ﺍﳊﺪﻳﺚ .ﻥ . ) (4ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ١٨ ) (5ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ . ٥٠ ) (6ﺃﲪﺪ ). (١٩٧/٢ ٢٨٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻏﻀﱯ{
)(١
ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ .ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﺟﺎﺑﺮ ﻳﺮﻓﻌﻪ ،ﻗﺎﻝ} :ﺑﻴﻨﺎ ﺃﻫﻞ
ﺍﳉﻨﺔ ﰲ ﻧﻌﻴﻤﻬﻢ ﺇﺫ ﺳﻄﻊ ﳍﻢ ﻧﻮﺭ ،ﻓﺮﻓﻌﻮﺍ ﺇﻟﻴﻪ ﺭﺀﻭﺳﻬﻢ ،ﻓﺈﺫﺍ ﺍﳉﺒﺎﺭ ﺟﻞ ﺟﻼﻟﻪ ﻗﺪ ﺃﺷﺮﻑ ﻋﻠﻴﻬﻢ ﻣﻦ ﻓﻮﻗﻬﻢ ،ﻭﻗﺎﻝ :ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﺳﻼﻡ ﻋﻠﻴﻜﻢ ،ﰒ ﻗﺮﺃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
™`ÏiB Zwöqs% ÖN»n=y
‘§> (٢) {ÇÎÑÈ 5OŠÏm§‘ 5bﻓﻴﻨﻈﺮ ﺇﻟﻴﻬﻢ ،ﻭﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ،ﻓﻼ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﻨﻈﺮﻭﻥ{ ) .(٣ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ß`ÏÛ$t7ø9$#ur ã•Îg»©à9$#ur
({
)(٤
r
ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
ã•ÅzFy$#ur ãA¨rF{$# uqèd
ﺑﻘﻮﻟﻪ :ﺃﻧﺖ ﺍﻷﻭﻝ ﻓﻠﻴﺲ ﻗﺒﻠﻚ ﺷﻲﺀ ،ﻭﺃﻧﺖ ﺍﻵﺧﺮ ﻓﻠﻴﺲ ﺑﻌﺪﻙ
ﺷﻲﺀ ،ﻭﺃﻧﺖ ﺍﻟﻈﺎﻫﺮ ﻓﻠﻴﺲ ﻓﻮﻗﻚ ﺷﻲﺀ ،ﻭﺃﻧﺖ ﺍﻟﺒﺎﻃﻦ ﻓﻠﻴﺲ ﺩﻭﻧﻚ ﺷﻲﺀ ) .(٥ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻈﻬﻮﺭ ﻫﻨﺎ :ﺍﻟﻌﻠﻮ .ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ (٦) {çnrã•ygôàtƒ br& (#þqãè»sÜó™$# $yJsù } :ﺃﻱ ﻳﻌﻠﻮﻩ. ﻓﻬﺬﻩ ﺍﻷﲰﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻣﺘﻘﺎﺑﻠﺔ :ﺍﲰﺎﻥ ﻣﻨﻬﺎ ﻷﺯﻟﻴﺔ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺃﺑﺪﻳﺘﻪ ،ﻭﺍﲰﺎﻥ ﻟﻌﻠﻮﻩ ﻭﻗﺮﺑﻪ .ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺟﺒﲑ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ، ﻗﺎﻝ} :ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﷲ
r
ﺃﻋﺮﺍﰊ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺟﻬﺪﺕ ﺍﻷﻧﻔﺲ] ،ﻭﺿﺎﻋﺖ
ﺍﻟﻌﻴﺎﻝ[ ﻭﻜﺖ ﺍﻷﻣﻮﺍﻝ] ،ﻭﻫﻠﻜﺖ ﺍﻷﻧﻌﺎﻡ[ ،ﻓﺎﺳﺘﺴﻖ ﺍﷲ ﻟﻨﺎ ،ﻓﺈﻧﺎ ﻧﺴﺘﺸﻔﻊ ﺑﻚ ﻋﻠﻰ ﺍﷲ، ﻭﻧﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻴﻚ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ rﻭﳛﻚ! ﺃﺗﺪﺭﻱ ﻣﺎ ﺗﻘﻮﻝ ؟ ﻭﺳﺒﺢ ﺭﺳﻮﻝ ﺍﷲ
r
ﻓﻤﺎ ﺯﺍﻝ ﻳﺴﺒﺢ ﺣﱴ ﻋﺮﻑ ﺫﻟﻚ ﰲ ﻭﺟﻮﻩ ﺃﺻﺤﺎﺑﻪ ،ﰒ ﻗﺎﻝ :ﻭﳛﻚ! ﺇﻧﻪ ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ ) ، (٣٠٢٢ﻣﺴﻠﻢ ﺍﻟﺘﻮﺑﺔ ) ، (٢٧٥١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٥٤٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٩٥ﺃﲪﺪ ). (٣٥٨/٢ ) (2ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٥٨ ) (3ﺍﺑﻦ ﻣﺎﺟﻪ ،ﺭﻗﻢ ، ١٨٤ :ﻭﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ . ) (4ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ . ٣ ) (5ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺩﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ،ﺭﻭﺍﻩ ﻣﺴﻠﻢ . ٣١٥ : ٢ﻭﻟﻴﺲ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﺗﻔﺴﲑ ﻟﻶﻳﺔ . ﻭﱂ ﻳﺮﻭﻩ ﰲ ﺑﺎﺏ ﺍﻟﺘﻔﺴﲑ .ﻭﻟﻜﻦ ﺍﳌﻔﻬﻮﻡ ﺃﻧﻪ ﻣﻌﲎ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ . ) (6ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ . ٩٧ ٢٨٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ،ﺷﺄﻥ ﺍﷲ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ،ﻭﳛﻚ! ﺃﺗﺪﺭﻱ ﻣﺎ ﺍﷲ ؟ ﺇﻥ ﺍﷲ ﻓﻮﻕ ﻋﺮﺷﻪ، ﻭﻋﺮﺷﻪ ﻓﻮﻕ ﲰﺎﻭﺍﺗﻪ ،ﻭﻗﺎﻝ ﺑﺄﺻﺎﺑﻌﻪ! ﻣﺜﻞ ﺍﻟﻘﺒﺔ ]ﻋﻠﻴﻪ[ ،ﻭﺇﻧﻪ ﻟﻴﺌﻂ ﺑﻪ ﺃﻃﻴﻂ ﺍﻟﺮﺣﻞ ﺑﺎﻟﺮﺍﻛﺐ{ .
)(٢) (١
}ﻭﰲ ﻗﺼﺔ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻳﻮﻡ ﺑﲏ ﻗﺮﻳﻈﺔ ،ﳌﺎ ﺣﻜﻢ ﻓﻴﻬﻢ ﺃﻥ ﺗﻘﺘﻞ ﻣﻘﺎﺗﻠﺘﻬﻢ ﻭﺗﺴﱮ ﺫﺭﺍﺭﻳﻬﻢ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ rﻟﻘﺪ ﺣﻜﻤﺖ ﻓﻴﻬﻢ ﲝﻜﻢ ﺍﳌﻠﻚ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﲰﺎﻭﺍﺕ (٣) {.ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﺃﺧﺮﺟﻪ ﺍﻷﻣﻮﻱ ﰲ ﻣﻐﺎﺯﻳﻪ ،ﻭﺃﺻﻠﻪ ﰲ ﺍﻟﺼﺤﻴﺤﲔ. ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺯﻳﻨﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ :ﺃﺎ ﻛﺎﻧﺖ ﺗﻔﺨﺮ ﻋﻠﻰ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ
r
ﻭﺗﻘﻮﻝ ) :ﺯﻭﺟﻜﻦ ﺃﻫﺎﻟﻴﻜﻦ ،ﻭﺯﻭﺟﲏ ﺍﷲ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ( .ﻭﻋﻦ ﻋﻤﺮ tﺃﻧﻪ ﻣﺮ ﺑﻌﺠﻮﺯ ﻓﺎﺳﺘﻮﻗﻔﺘﻪ ،ﻓﻮﻗﻒ ﻣﻌﻬﺎ ﳛﺪﺛﻬﺎ ،ﻓﻘﺎﻝ ﺭﺟﻞ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﺣﺒﺴﺖ ﺍﻟﻨﺎﺱ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻌﺠﻮﺯ ؟ ﻓﻘﺎﻝ :ﻭﻳﻠﻚ! ﺃﺗﺪﺭﻱ ﻣﻦ ﻫﺬﻩ ؟ ﺍﻣﺮﺃﺓ ﲰﻊ ﺍﷲ ﺷﻜﻮﺍﻫﺎ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ،ﻫﺬﻩ ﺧﻮﻟﺔ ﺍﻟﱵ ﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻬﺎ} :
$ygÅ_÷ry— ’Îû y7ä9ω»pgéB ÓÉL©9$# tAöqs% ª!$# yìÏJy™ ô‰s%
(٤) {«!$# †n<Î) þ’Å5tGô±n@urﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ .ﻭﺭﻭﻯ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﰲ ﻗﻮﻟﻪ} :
§NèO
(٥) {( öNÎgÎ=ͬ!$oÿw¬ `tãur öNÍkÈ]»yJ÷ƒr& ô`tãur öNÎgÏÿù=yz ô`ÏBur öNÍk‰É‰÷ƒr& Èû÷üt/ .`ÏiB Oßg¨Yu‹Ï?Uyﻗﺎﻝ :ﻭﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﻘﻮﻝ ﻣﻦ ﻓﻮﻗﻬﻢ؛ ﻷﻧﻪ ﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻓﻮﻗﻬﻢ. ﻭﻣﻦ ﲰﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ
r
ﻭﻛﻼﻡ ﺍﻟﺴﻠﻒ ،ﻭﺟﺪ ﻣﻨﻪ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻔﻮﻗﻴﺔ ﻣﺎ ﻻ
ﻳﻨﺤﺼﺮ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﺧﻠﻖ ﺍﳋﻠﻖ ،ﱂ ﳜﻠﻘﻬﻢ ﰲ ﺫﺍﺗﻪ ﺍﳌﻘﺪﺳﺔ ،ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ،ﻓﺘﻌﲔ ﺃﻧﻪ ﺧﻠﻘﻬﻢ ﺧﺎﺭﺟﺎ ﻋﻦ ﺫﺍﺗﻪ ،ﻭﻟﻮ ﱂ ) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ). (٤٧٢٦ ) (2ﺃﺑﻮ ﺩﺍﻭﺩ . ٤٧٢٦ :ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻫﻨﺎ ﳏﺮﻓﺎ ﻭﻧﺎﻗﺼﺎ ،ﻓﺼﺤﺤﻨﺎﻩ ﻣﻦ ﺃﰊ ﺩﺍﻭﺩ . ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٥٩٣ﻣﺴﻠﻢ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (١٧٦٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥٢١٥ﺃﲪﺪ ). (٢٢/٣ ) (4ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ ﺁﻳﺔ . ١ ) (5ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ١٧ ٢٩٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺘﺼﻒ ﺳﺒﺤﺎﻧﻪ ﺑﻔﻮﻗﻴﺔ ﺍﻟﺬﺍﺕ ،ﻣﻊ ﺃﻧﻪ ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ ﻏﲑ ﳐﺎﻟﻂ ﻟﻠﻌﺎﱂ ،ﻟﻜﺎﻥ ﻣﺘﺼﻔﺎ ﺑﻀﺪ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻘﺎﺑﻞ ﻟﻠﺸﻲﺀ ﻻ ﳜﻠﻮ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﺿﺪﻩ ،ﻭﺿﺪ ﺍﻟﻔﻮﻗﻴﺔ :ﺍﻟﺴﻔﻮﻝ ،ﻭﻫﻮ ﻣﺬﻣﻮﻡ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻷﻧﻪ ﻣﺴﺘﻘﺮ ﺇﺑﻠﻴﺲ ﻭﺃﺗﺒﺎﻋﻪ ﻭﺟﻨﻮﺩﻩ. ﻓﺈﻥ ﻗﻴﻞ :ﻻ ﻧﺴﻠﻢ ﺃﻧﻪ ﻗﺎﺑﻞ ﻟﻠﻔﻮﻗﻴﺔ ﺣﱴ ﻳﻠﺰﻡ ﻣﻦ ﻧﻔﻴﻬﺎ ﺛﺒﻮﺕ ﺿﺪﻫﺎ .ﻗﻴﻞ :ﻟﻮ ﱂ ﻳﻜﻦ ﻗﺎﺑﻼ ﻟﻠﻌﻠﻮ ﻭﺍﻟﻔﻮﻗﻴﺔ ﱂ ﻳﻜﻦ ﻟﻪ ﺣﻘﻴﻘﺔ ﻗﺎﺋﻤﺔ ﺑﻨﻔﺴﻬﺎ ،ﻓﻤﱴ ﺃﻗﺮﺭﰎ ﺑﺄﻧﻪ ﺫﺍﺕ ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ ،ﻏﲑ ﳐﺎﻟﻂ ﻟﻠﻌﺎﱂ ،ﻭﺃﻧﻪ ﻣﻮﺟﻮﺩ ﰲ ﺍﳋﺎﺭﺝ ،ﻟﻴﺲ ﻭﺟﻮﺩﻩ ﺫﻫﻨﻴﺎ ﻓﻘﻂ ،ﺑﻞ ﻭﺟﻮﺩﻩ ﺧﺎﺭﺝ ﺍﻷﺫﻫﺎﻥ ﻗﻄﻌﺎ ،ﻭﻗﺪ ﻋﻠﻢ ﺍﻟﻌﻘﻼﺀ ﻛﻠﻬﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻭﺟﻮﺩﻩ ﻛﺬﻟﻚ ﻓﻬﻮ :ﺇﻣﺎ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ ﻭﺇﻣﺎ ﺧﺎﺭﺝ ﻋﻨﻪ ،ﻭﺇﻧﻜﺎﺭ ﺫﻟﻚ ﺇﻧﻜﺎﺭ ﻣﺎ ﻫﻮ ﺃﺟﻞ ﻭﺃﻇﻬﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺑﻼ ﺭﻳﺐ ،ﻓﻼ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﺪﻟﻴﻞ ﺇﻻ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﺑﺎﳌﺒﺎﻳﻨﺔ ﺃﻇﻬﺮ ﻣﻨﻪ ،ﻭﺃﻭﺿﺢ ﻭﺃﺑﲔ. ﻭﺇﺫﺍ ﻛﺎﻥ ﺻﻔﺔ ﺍﻟﻌﻠﻮ ﻭﺍﻟﻔﻮﻗﻴﺔ ﺻﻔﺔ ﻛﻤﺎﻝ ،ﻻ ﻧﻘﺺ ﻓﻴﻪ ،ﻭﻻ ﻳﺴﺘﻠﺰﻡ ﻧﻘﺼﺎ ،ﻭﻻ ﻳﻮﺟﺐ ﳏﺬﻭﺭﺍ ،ﻭﻻ ﳜﺎﻟﻒ ﻛﺘﺎﺑﺎ ﻭﻻ ﺳﻨﺔ ﻭﻻ ﺇﲨﺎﻋﺎ ،ﻓﻨﻔﻲ ﺣﻘﻴﻘﺘﻪ ﻳﻜﻮﻥ ﻋﲔ ﺍﻟﺒﺎﻃﻞ ﻭﺍﶈﺎﻝ ﺍﻟﺬﻱ ﻻ ﺗﺄﰐ ﺑﻪ ﺷﺮﻳﻌﺔ ﺃﺻﻼ .ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﳝﻜﻦ ﺍﻹﻗﺮﺍﺭ ﺑﻮﺟﻮﺩﻩ ﻭﺗﺼﺪﻳﻖ ﺭﺳﻠﻪ، ﻭﺍﻹﳝﺎﻥ ﺑﻜﺘﺎﺑﻪ ﻭﲟﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻟﻪ :-ﺇﻻ ﺑﺬﻟﻚ ؟ ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﻧﻀﻢ ﺇﱃ ﺫﻟﻚ ﺷﻬﺎﺩﺓ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻠﻴﻤﺔ ،ﻭﺍﻟﻔﻄﺮ ﺍﳌﺴﺘﻘﻴﻤﺔ.
ﺍﻟﻨﺼﻮﺹ ﺍﻟﹾﻮﺍﺭِﺩﺓﹸ ﺍﻟﹾﻤﺘﻨﻮﻋﺔﹸ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻌﻠﹸﻮ
ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﺍﳌﺘﻨﻮﻋﺔ ﺍﶈﻜﻤﺔ ﻋﻠﻰ ﻋﻠﻮ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ،ﻭﻛﻮﻧﻪ ﻓﻮﻕ ﻋﺒﺎﺩﻩ ،ﺍﻟﱵ ﺗﻘﺮﺏ ﻣﻦ ﻋﺸﺮﻳﻦ ﻧﻮﻋﺎ: ﺃﺣﺪﻫﺎ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﻟﻔﻮﻗﻴﺔ ﻣﻘﺮﻭﻧﺎ ﺑﺄﺩﺍﺓ " ﻣﻦ " ﺍﳌﻌﻴﻨﺔ ﻟﻠﻔﻮﻗﻴﺔ ﺑﺎﻟﺬﺍﺕ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: } †.(١) {óOÎgÏ%öqsù `ÏiB Nåk®5u‘ tbqèù$sƒs ﺍﻟﺜﺎﱐ :ﺫﻛﺮﻫﺎ ﳎﺮﺩﺓ ﻋﻦ ﺍﻷﺩﺍﺓ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ.(٢) {4 ¾ÍnÏŠ$t6Ïã s-öqsù ã•Ïd$s)ø9$# uqèdur } : ) (1ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ . ٥٠ ) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ١٨ ٢٩١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﻟﻌﺮﻭﺝ ]ﺇﻟﻴﻪ[
)(١
ﳓﻮ} :
){Ïmø‹s9Î
?ßyr”•9$#ur èpx6Í´¯»n=yJø9$# ßlã•÷ès
)(٢
ﻭﻗﻮﻟﻪ } rﻳﻌﺮﺝ ﺍﻟﺬﻳﻦ ﺑﺎﺗﻮﺍ ﻓﻴﻜﻢ ﻓﻴﺴﺄﳍﻢ{ ).(٣ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﻟﺼﻌﻮﺩ ﺇﻟﻴﻪ .ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ.(٤) {Ü=Íh‹©Ü9$# ÞOÎ=s3ø9$# ߉yèóÁtƒ Ïmø‹s9Î) } : ﺍﳋﺎﻣﺲ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺮﻓﻌﻪ ﺑﻌﺾ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﻟﻴﻪ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ} :
ª ! $ # ç m yè sù § ‘ @t /
) .(٥) {4 Ïmø‹s9Îﻭﻗﻮﻟﻪ.(٦) {¥’n<Î) y7ãèÏù#u‘ur š•‹Ïjù uqtGãB ’ÎoTÎ) } : ﺍﻟﺴﺎﺩﺱ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﻟﻌﻠﻮ ﺍﳌﻄﻠﻖ ،ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﲨﻴﻊ ﻣﺮﺍﺗﺐ ﺍﻟﻌﻠﻮ ،ﺫﺍﺗﺎ ﻭﻗﺪﺭﺍ ﻭﺷﺮﻓﺎ، ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ} :
ÞOŠÏàyèø9$# •’Í?yèø9$# uqèdur
{ÇËÎÎÈ
)(٧
}
玕Î6s3ø9$# •’Í?yèø9$# uqèdur
{ÇËÌÈ
)(٨
}
)¼çm¯RÎ
.(٩) {ÇÎÊÈ ÒOŠÅ6ym ;’Í?tã
ﺍﻟﺴﺎﺑﻊ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺘﱰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ} :
ÉOŠÎ=yèø9$#
{ÇËÈ
)(١٠
}
?Í“ƒÍ“yèø9$# «!$# z`ÏB É=»tGÅ3ø9$# ã@ƒÍ”\s
?ÉO‹Å3ptø:$# Í“ƒÍ“yèø9$# «!$# z`ÏB É=»tGÅ3ø9$# ã@ƒÍ”\s
{ÇÊÈ
)(١١
}
?z`ÏiB ×@ƒÍ”\s
) (1ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ ﻭﺍﻟﺼﻮﺍﺏ ﺇﺛﺒﺎﺎ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﺍﳌﻌﺎﺭﺝ ﺁﻳﺔ . ٤ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ) ، (٥٣٠ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٦٣٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻼﺓ ) ، (٤٨٥ﺃﲪﺪ ) ، (٤٨٦/٢ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤١٣ ) (4ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ . ١٠ ) (5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٥٨ ) (6ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ٥٥ ) (7ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٥٥ ) (8ﺳﻮﺭﺓ ﺳﺒﺄ ﺁﻳﺔ . ٢٣ ) (9ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ٥١ ) (10ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٢ ) (11ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ . ١ ٢٩٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ÉOŠÏm§•9$# Ç`»uH÷q§•9$#
{ÇËÈ
)(١
}
?7‰ŠÏHxq AOŠÅ3ym ô`ÏiB ×@ƒÍ”\s
} (٣) {Èd,ptø:$$Î/ š•Îi/¢‘ `ÏB Ĩ߉à)ø9$#
} ، (٢) {ÇÍËÈ
ßyrâ‘ ¼çms9¨“tR ö@è%
>px.t•»t6•B 7's#ø‹s9 ’Îû çm»oYø9t“Rr& !$¯RÎ) ÇËÈ ÈûüÎ7ßJø9$# É=»tGÅ6ø9$#ur ÇÊÈ üNm
tû,Î#Å™ö•ãB $¨Zä. $¯RÎ) 4 !$tRωYÏã ô`ÏiB #\•øBr& ÇÍÈ AOŠÅ3ym @•øBr& ‘@ä. ä-t•øÿム$pkŽÏù ÇÌÈ z`ƒÍ‘É‹ZãB $¨Zä. $¯RÎ) 4
.(٤) {ÇÎÈ
ﺍﻟﺜﺎﻣﻦ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﺧﺘﺼﺎﺹ ﺑﻌﺾ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﺄﺎ ﻋﻨﺪﻩ ،ﻭﺃﻥ ﺑﻌﻀﻬﺎ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺑﻌﺾ ،ﻛﻘﻮﻟﻪ} :
)y‰ZÏã tûïÏ%©!$# ¨bÎ
‘} .(٥) {š•În/u
ô`tBur 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû `tB ¼ã&s!ur
.(٦) {¼çny‰ZÏãﻓﻔﺮﻕ ﺑﲔ " ﻣﻦ ﻟﻪ " ﻋﻤﻮﻣﺎ ﻭﺑﲔ " ﻣﻦ ﻋﻨﺪﻩ " ﻣﻦ ﻣﻼﺋﻜﺘﻪ ﻭﻋﺒﻴﺪﻩ ﺧﺼﻮﺻﺎ ،ﻭﻗﻮﻝ ﺍﻟﻨﱯ rﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻛﺘﺒﻪ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﻔﺴﻪ} :ﺃﻧﻪ ﻋﻨﺪﻩ ﻓﻮﻕ ﺍﻟﻌﺮﺵ{ ).(٧
ﺍﻟﺘﺎﺳﻊ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻧﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﳌﻔﺴﺮﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﺣﺪ ﻭﺟﻬﲔ :ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ " ﰲ " ﲟﻌﲎ " ﻋﻠﻰ " ،ﻭﺇﻣﺎ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﻟﺴﻤﺎﺀ ﺍﻟﻌﻠﻮ ،ﻻ ﳜﺘﻠﻔﻮﻥ ﰲ ﺫﻟﻚ ،ﻭﻻ ﳚﻮﺯ ﺍﳊﻤﻞ ﻋﻠﻰ ﻏﲑﻩ. ﺍﻟﻌﺎﺷﺮ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﻻﺳﺘﻮﺍﺀ ﻣﻘﺮﻭﻧﺎ ﺑﺄﺩﺍﺓ " ﻋﻠﻰ " ﳐﺘﺺ ﺑﺎﻟﻌﺮﺵ ،ﺍﻟﺬﻱ ﻫﻮ ﺃﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻣﺼﺎﺣﺒﺎ ﰲ ﺍﻷﻛﺜﺮ ﻷﺩﺍﺓ " ﰒ " ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﳌﻬﻠﺔ. ) (1ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ . ٢ ) (2ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ . ٤٢ : ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ . ١٠٢ ) (4ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ﺍﻵﻳﺎﺕ . ٥ - ١ ) (5ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ٢٠٦ ) (6ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ . ١٩ ) (7ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٧١١٥ﻣﺴﻠﻢ ﺍﻟﺘﻮﺑﺔ ) ، (٢٧٥١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٥٤٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٩٥ﺃﲪﺪ ). (٣٥٨/٢ ٢٩٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﳊﺎﺩﻱ ﻋﺸﺮ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﺮﻓﻊ ﺍﻷﻳﺪﻱ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻛﻘﻮﻟﻪ
r
}ﺇﻥ ﺍﷲ ﻳﺴﺘﺤﻲ ﻣﻦ
ﻋﺒﺪﻩ ﺇﺫﺍ ﺭﻓﻊ ﺇﻟﻴﻪ ﻳﺪﻳﻪ ﺃﻥ ﻳﺮﺩﳘﺎ ﺻﻔﺮﺍ (١) {.ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﻠﻮ ﻗﺒﻠﺔ ﺍﻟﺪﻋﺎﺀ ﻓﻘﻂ -ﺑﺎﻃﻞ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﻔﻄﺮﺓ ،ﻭﻫﺬﺍ ﳚﺪﻩ ﻣﻦ ﻧﻔﺴﻪ ﻛﻞ ﺩﺍﻉ .ﻛﻤﺎ ﻳﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ. ﺍﻟﺜﺎﱐ ﻋﺸﺮ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﱰﻭﻟﻪ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﱰﻭﻝ ﺍﳌﻌﻘﻮﻝ ﻋﻨﺪ ﲨﻴﻊ ﺍﻷﻣﻢ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﻋﻠﻮ ﺇﱃ ﺳﻔﻞ. ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ :ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺣﺴﺎ ﺇﱃ ﺍﻟﻌﻠﻮ ،ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﺑﺮﺑﻪ ﻭﲟﺎ ﳚﺐ ﻟﻪ ﻭﳝﺘﻨﻊ ﻋﻠﻴﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ،ﳌﺎ ﻛﺎﻥ ﺑﺎﻤﻊ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﱂ ﳚﺘﻤﻊ ﻷﺣﺪ ﻣﺜﻠﻪ ،ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﻋﻈﻢ ،ﰲ ﺍﳌﻜﺎﻥ ﺍﻷﻋﻈﻢ ،ﻗﺎﻝ ﳍﻢ} :ﺃﻧﺘﻢ ﻣﺴﺌﻮﻟﻮﻥ ﻋﲏ ،ﻓﻤﺎﺫﺍ ﺃﻧﺘﻢ ﻗﺎﺋﻠﻮﻥ ؟{ ﻗﺎﻟﻮﺍ: ﻧﺸﻬﺪ ﺃﻧﻚ ﻗﺪ ﺑﻠﻐﺖ ﻭﺃﺩﻳﺖ ﻭﻧﺼﺤﺖ ،ﻓﺮﻓﻊ ﺃﺻﺒﻌﻪ ﺍﻟﻜﺮﳝﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺭﺍﻓﻌﺎ ﳍﺎ ﺇﱃ ﻣﻦ ﻫﻮ ﻓﻮﻗﻬﺎ ﻭﻓﻮﻕ ﻛﻞ ﺷﻲﺀ ،ﻗﺎﺋﻼ} :ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ{ ) .(٢ﻓﻜﺄﻧﺎ ﻧﺸﺎﻫﺪ ﺗﻠﻚ ﺍﻷﺻﺒﻊ ﺍﻟﻜﺮﳝﺔ ﻭﻫﻲ ﻣﺮﻓﻮﻋﺔ ﺇﱃ ﺍﷲ ،ﻭﺫﻟﻚ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻜﺮﱘ ﻭﻫﻮ ﻳﻘﻮﻝ ﳌﻦ ﺭﻓﻊ ﺃﺻﺒﻌﻪ ﺇﻟﻴﻪ :ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ ،ﻭﻧﺸﻬﺪ ﺃﻧﻪ ﺑﻠﻎ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ،ﻭﺃﺩﻯ ﺭﺳﺎﻟﺔ ﺭﺑﻪ ﻛﻤﺎ ﺃﻣﺮ ،ﻭﻧﺼﺢ ﺃﻣﺘﻪ ﻏﺎﻳﺔ ﺍﻟﻨﺼﻴﺤﺔ، ﻓﻼ ﳛﺘﺎﺝ ﻣﻊ ﺑﻴﺎﻧﻪ ﻭﺗﺒﻠﻴﻐﻪ ﻭﻛﺸﻔﻪ ﻭﺇﻳﻀﺎﺣﻪ ﺇﱃ ﺗﻨﻄﻊ ﺍﳌﺘﻨﻄﻌﲔ ،ﻭﺣﺬﻟﻘﺔ ﺍﳌﺘﺤﺬﻟﻘﲔ! ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ. ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ :ﺍﻟﺘﺼﺮﻳﺢ ﺑﻠﻔﻆ " ﺍﻷﻳﻦ " ﻛﻘﻮﻝ ﺃﻋﻠﻢ ﺍﳋﻠﻖ ﺑﻪ ،ﻭﺃﻧﺼﺤﻬﻢ ﻷﻣﺘﻪ، ﻭﺃﻓﺼﺤﻬﻢ ﺑﻴﺎﻧﺎ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺼﺤﻴﺢ ،ﺑﻠﻔﻆ ﻻ ﻳﻮﻫﻢ ﺑﺎﻃﻼ ﺑﻮﺟﻪ " :ﺃﻳﻦ ﺍﷲ " ،ﰲ ﻏﲑ ﻣﻮﺿﻊ. ﺍﳋﺎﻣﺲ ﻋﺸﺮ :ﺷﻬﺎﺩﺗﻪ rﳌﻦ ﻗﺎﻝ ﺇﻥ ﺭﺑﻪ ﰲ ﺍﻟﺴﻤﺎﺀ -ﺑﺎﻹﳝﺎﻥ. ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ :ﺇﺧﺒﺎﺭﻩ ﺗﻌﺎﱃ ﻋﻦ ﻓﺮﻋﻮﻥ ﺃﻧﻪ ﺭﺍﻡ ﺍﻟﺼﻌﻮﺩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻟﻴﻄﻠﻊ ﺇﱃ ﺇﻟﻪ ) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٥٥٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٤٨٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ) ، (٣٨٦٥ﺃﲪﺪ ). (٤٣٨/٥ ) (2ﻣﺴﻠﻢ ﺍﳊﺞ ) ، (١٢١٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ ) ، (١٩٠٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻨﺎﺳﻚ ) ، (٣٠٧٤ﺃﲪﺪ )، (٣٢١/٣ ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻨﺎﺳﻚ ). (١٨٥٠ ٢٩٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﻮﺳﻰ ﻓﻴﻜﺬﺑﻪ ﻓﻴﻤﺎ ﺃﺧﱪﻩ ﻣﻦ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻓﻮﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻓﻘﺎﻝ} :
’Í< Èûøó$# ß`»yJ»yg»tƒ
¼çm‘ZàßV{ ’ÎoTÎ)ur 4Óy›qãB Ïm»s9Î) #’n<Î) yìÎ=©Ûr'sù ÏNºuq»yJ¡¡9$# |=»t7ó™r& ÇÌÏÈ |=»t7ó™F{ $# à÷è=ö/r& þ’Ìj?yè©9 %[n÷Ž|À $\/É‹»Ÿ2
.(١) {4ﻓﻤﻦ ﻧﻔﻰ ﺍﻟﻌﻠﻮ ﻣﻦ ﺍﳉﻬﻤﻴﺔ ﻓﻬﻮ ﻓﺮﻋﻮﱐ ،ﻭﻣﻦ ﺃﺛﺒﺘﻪ ﻓﻬﻮ ﻣﻮﺳﻮﻱ
ﳏﻤﺪﻱ. ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ :ﺇﺧﺒﺎﺭﻩ rﺃﻧﻪ ﺗﺮﺩﺩ ﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﺭﺑﻪ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ ﺑﺴﺒﺐ ﲣﻔﻴﻒ ﺍﻟﺼﻼﺓ ،ﻓﻴﺼﻌﺪ ﺇﱃ ﺭﺑﻪ ﰒ ﻳﻌﻮﺩ ﺇﱃ ﻣﻮﺳﻰ ﻋﺪﺓ ﻣﺮﺍﺭ. ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ :ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺭﺅﻳﺔ ﺃﻫﻞ ﺍﳉﻨﺔ ﻟﻪ ﺗﻌﺎﱃ ،ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ، ﻭﺇﺧﺒﺎﺭ ﺍﻟﻨﱯ rﺃﻢ ﻳﺮﻭﻧﻪ ﻛﺮﺅﻳﺔ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻟﻴﺲ ﺩﻭﻧﻪ ﺳﺤﺎﺏ ،ﻓﻼ ﻳﺮﻭﻧﻪ ﺇﻻ ﻣﻦ ﻓﻮﻗﻬﻢ} ،ﻛﻤﺎ ﻗﺎﻝ
r
ﺑﻴﻨﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﻧﻌﻴﻤﻬﻢ ،ﺇﺫ ﺳﻄﻊ ﳍﻢ ﻧﻮﺭ ،ﻓﺮﻓﻌﻮﺍ
ﺭﺀﻭﺳﻬﻢ ،ﻓﺈﺫﺍ ﺍﳉﺒﺎﺭ ﺟﻞ ﺟﻼﻟﻪ ﻗﺪ ﺃﺷﺮﻑ ﻋﻠﻴﻬﻢ ﻣﻦ ﻓﻮﻗﻬﻢ ،ﻭﻗﺎﻝ :ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﺳﻼﻡ ﻋﻠﻴﻜﻢ ،ﰒ ﻗﺮﺃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
™5OŠÏm§‘ 5b>§‘ `ÏiB Zwöqs% ÖN»n=y
{ÇÎÑÈ
)(٢
ﰒ ﻳﺘﻮﺍﺭﻯ ﻋﻨﻬﻢ،
ﻭﺗﺒﻘﻰ ﺭﲪﺘﻪ ﻭﺑﺮﻛﺘﻪ ﻋﻠﻴﻬﻢ ﰲ ﺩﻳﺎﺭﻫﻢ{ .ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻭﻏﲑﻩ ،ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ .(٣) tﻭﻻ ﻳﺘﻢ ﺇﻧﻜﺎﺭ ﺍﻟﻔﻮﻗﻴﺔ ﺇﻻ ﺑﺈﻧﻜﺎﺭ ﺍﻟﺮﺅﻳﺔ .ﻭﳍﺬﺍ ﻃﺮﺩ ﺍﳉﻬﻤﻴﺔ ﺍﻟﺸﻘﲔ ،ﻭﺻﺪﻕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺎﻷﻣﺮﻳﻦ ﻣﻌﺎ ،ﻭﺃﻗﺮﻭﺍ ﻤﺎ ،ﻭﺻﺎﺭ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﺮﺅﻳﺔ ﻭﻧﻔﻰ ﺍﻟﻌﻠﻮ ﻣﺬﺑﺬﺑﺎ ﺑﲔ ﺫﻟﻚ، ﻻ ﺇﱃ ﻫﺆﻻﺀ ﻭﻻ ﺇﱃ ﻫﺆﻻﺀ! ﻭﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻷﺩﻟﺔ ﻟﻮ ﺑﺴﻄﺖ ﺃﻓﺮﺍﺩﻫﺎ ﻟﺒﻠﻐﺖ ﳓﻮ ﺃﻟﻒ ﺩﻟﻴﻞ ،ﻓﻌﻠﻰ ﺍﳌﺘﺄﻭﻝ ﺃﻥ ﳚﻴﺐ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ! ﻭﻫﻴﻬﺎﺕ ﻟﻪ ﲜﻮﺍﺏ ﺻﺤﻴﺢ ﻋﻦ ﺑﻌﺾ ﺫﻟﻚ! ﻛﹶﻠﹶﺎﻡ ﺍﻟﺴﻠﹶﻒِ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺻِﻔﹶﺔِ ﺍﻟﹾﻌﻠﹸﻮ
ﻭﻛﻼﻡ ﺍﻟﺴﻠﻒ ﰲ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻌﻠﻮ ﻛﺜﲑ ﺟﺪﺍ :ﻓﻤﻨﻪ :ﻣﺎ ﺭﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﺑﻮ
) (1ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺘﺎﻥ . ٣٧ - ٣٦ ) (2ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٥٨ ) (3ﺳﺒﻖ ﺫﻛﺮﻩ ﰲ ﺹ ٢٦١ :ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﺎﺟﻪ . ٢٩٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﻛﺘﺎﺑﻪ :ﺍﻟﻔﺎﺭﻭﻕ ،ﺑﺴﻨﺪﻩ ﺇﱃ ﻣﻄﻴﻊ ﺍﻟﺒﻠﺨﻲ :ﺃﻧﻪ ﺳﺄﻝ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻋﻤﻦ ﻗﺎﻝ :ﻻ ﺃﻋﺮﻑ ﺭﰊ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻡ ﰲ ﺍﻷﺭﺽ ؟ ﻓﻘﺎﻝ :ﻗﺪ ﻛﻔﺮ؛ ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ} : 3“uqtGó™$# ĸö•yèø9$# ’n?tã
{ÇÎÈ
)(١
ß`»oH÷q§•9$#
ﻭﻋﺮﺷﻪ ﻓﻮﻕ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ،ﻗﻠﺖ :ﻓﺈﻥ ﻗﺎﻝ :ﺇﻧﻪ ﻋﻠﻰ
ﺍﻟﻌﺮﺵ ،ﻭﻟﻜﻦ ﻳﻘﻮﻝ :ﻻ ﺃﺩﺭﻱ ﺍﻟﻌﺮﺵ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻡ ﰲ ﺍﻷﺭﺽ ؟ ﻗﺎﻝ :ﻫﻮ ﻛﺎﻓﺮ ،ﻷﻧﻪ ﺃﻧﻜﺮ ﺃﻧﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻓﻤﻦ ﺃﻧﻜﺮ ﺃﻧﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻓﻘﺪ ﻛﻔﺮ .ﻭﺯﺍﺩ ﻏﲑﻩ :ﻷﻥ ﺍﷲ ﰲ ﺃﻋﻠﻰ ﻋﻠﻴﲔ، ﻭﻫﻮ ﻳﺪﻋﻰ ﻣﻦ ﺃﻋﻠﻰ ،ﻻ ﻣﻦ ﺃﺳﻔﻞ .ﺍﻧﺘﻬﻰ. ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﻣﻦ ﺃﻧﻜﺮ ﺫﻟﻚ ﳑﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻓﻘﺪ ﺍﻧﺘﺴﺐ ﺇﻟﻴﻪ ﻃﻮﺍﺋﻒ ﻣﻌﺘﺰﻟﺔ ﻭﻏﲑﻫﻢ ،ﳐﺎﻟﻔﻮﻥ ﻟﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻋﺘﻘﺎﺩﺍﺗﻪ .ﻭﻗﺪ ﻳﻨﺘﺴﺐ ﺇﱃ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻣﻦ ﳜﺎﻟﻔﻬﻢ ﰲ ﺑﻌﺾ ﺍﻋﺘﻘﺎﺩﺍﻢ .ﻭﻗﺼﺔ ﺃﰊ ﻳﻮﺳﻒ ﰲ ﺍﺳﺘﺘﺎﺑﺘﺔ ﺑﺸﺮ ﺍﳌﺮﻳﺴﻲ ،ﳌﺎ ﺃﻧﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ Uﻓﻮﻕ ﺍﻟﻌﺮﺵ -ﻣﺸﻬﻮﺭﺓ ،ﺭﻭﺍﻫﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﻏﲑﻩ. ﻭﻣﻦ ﺗﺄﻭﻝ " ﻓﻮﻕ " ،ﺑﺄﻧﻪ ﺧﲑ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﺃﻓﻀﻞ ﻣﻨﻬﻢ ،ﻭﺃﻧﻪ ﺧﲑ ﻣﻦ ﺍﻟﻌﺮﺵ ﻭﺃﻓﻀﻞ ﻣﻨﻪ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﺍﻷﻣﲑ ﻓﻮﻕ ﺍﻟﻮﺯﻳﺮ ،ﻭﺍﻟﺪﻳﻨﺎﺭ ﻓﻮﻕ ﺍﻟﺪﺭﻫﻢ :-ﻓﺬﻟﻚ ﳑﺎ ﺗﻨﻔﺮ ﻋﻨﻪ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻠﻴﻤﺔ ،ﻭﺗﺸﻤﺌﺰ ﻣﻨﻪ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺤﻴﺤﺔ! ﻓﺈﻥ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ﺍﺑﺘﺪﺍﺀ :ﺍﷲ ﺧﲑ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﻭﺧﲑ ﻣﻦ ﻋﺮﺷﻪ -ﻣﻦ ﺟﻨﺲ ﻗﻮﻟﻪ :ﺍﻟﺜﻠﺞ ﺑﺎﺭﺩ ،ﻭﺍﻟﻨﺎﺭ ﺣﺎﺭﺓ ،ﻭﺍﻟﺸﻤﺲ ﺃﺿﻮﺃ ﻣﻦ ﺍﻟﺴﺮﺍﺝ، ﻭﺍﻟﺴﻤﺎﺀ ﺃﻋﻠﻰ ﻣﻦ ﺳﻘﻒ ﺍﻟﺪﺍﺭ ،ﻭﺍﳉﺒﻞ ﺃﺛﻘﻞ ﻣﻦ ﺍﳊﺼﻰ ،ﻭﺭﺳﻮﻝ ﺍﷲ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ، ﻭﺍﻟﺴﻤﺎﺀ ﻓﻮﻕ ﺍﻷﺭﺽ!! ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﲤﺠﻴﺪ ﻭﻻ ﺗﻌﻈﻴﻢ ﻭﻻ ﻣﺪﺡ ،ﺑﻞ ﻫﻮ ﻣﻦ ﺃﺭﺫﻝ ﺍﻟﻜﻼﻡ ﻭﺃﲰﺠﻪ ﻭﺃﻫﺠﻨﻪ! ﻓﻜﻴﻒ ﻳﻠﻴﻖ ﺑﻜﻼﻡ ﺍﷲ ،ﺍﻟﺬﻱ ﻟﻮ ﺍﺟﺘﻤﻊ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ﳌﺎ ﺃﺗﻮﺍ ﲟﺜﻠﻪ ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻇﻬﲑﺍ ؟ ! ﺑﻞ ﰲ ﺫﻟﻚ ﺗﻨﻘﺺ ،ﻛﻤﺎ ﻗﻴﻞ ﰲ ﺍﳌﺜﻞ ﺍﻟﺴﺎﺋﺮ: ﺇﺫﺍ ﻗﻴﻞ ﺇﻥ ﺍﻟﺴﻴﻒ ﺃﻣﻀﻰ ﻣﻦ ﺍﻟﻌﺼﺎ
ﺃﱂ ﺗﺮ ﺃﻥ ﺍﻟـﺴﻴﻒ ﻳـﻨﻘﺺ ﻗـﺪﺭﻩ
ﻭﻟﻮ ﻗﺎﻝ ﻗﺎﺋﻞ :ﺍﳉﻮﻫﺮ ﻓﻮﻕ ﻗﺸﺮ ﺍﻟﺒﺼﻞ ﻭﻗﺸﺮ ﺍﻟﺴﻤﻚ! ﻟﻀﺤﻚ ﻣﻨﻪ ﺍﻟﻌﻘﻼﺀ ،ﻟﻠﺘﻔﺎﻭﺕ ) (1ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ . ٥ ٢٩٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ،ﻓﺈﻥ ﺍﻟﺘﻔﺎﻭﺕ ﺍﻟﺬﻱ ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ ﺃﻋﻈﻢ ﻭﺃﻋﻈﻢ .ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺎﻡ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ،ﺑﺄﻥ ﻛﺎﻥ ﺍﺣﺘﺠﺎﺟﺎ ﻋﻠﻰ ﻣﺒﻄﻞ ،ﻛﻤﺎ ﰲ ﻗﻮﻝ ﻳﻮﺳﻒ ﺍﻟﺼﺪﻳﻖ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ (١) {ÇÌÒÈ â‘$£gs)ø9$# ߉Ïnºuqø9$# ª!$# ÏQr& îŽö•yz šcqè%Ìh•xÿtG•B Ò>$t/ö‘r&uä } :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ:
}ª!!#uä
.(٣) {ÇÐÌÈ #’s+ö/r&ur ׎ö•yz ª!$#ur } ، (٢) { ÇÎÒÈ šcqä.ÎŽô³ç„ $¨Br& îŽö•yz ﻭﺇﳕﺎ ﻳﺜﺒﺖ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺍﻟﻔﻮﻗﻴﺔ ﰲ ﺿﻤﻦ ﺛﺒﻮﺕ " ﺍﻟﻔﻮﻗﻴﺔ " ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﻓﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻮﻗﻴﺔ ﺍﻟﻘﻬﺮ ،ﻭﻓﻮﻗﻴﺔ ﺍﻟﻘﺪﺭ ،ﻭﻓﻮﻗﻴﺔ ﺍﻟﺬﺍﺕ .ﻭﻣﻦ ﺃﺛﺒﺖ ﺍﻟﺒﻌﺾ ﻭﻧﻔﻰ ﺍﻟﺒﻌﺾ ﻓﻘﺪ ﺗﻨﻘﺺ .ﻭﻋﻠﻮﻩ ﺗﻌﺎﱃ ﻣﻄﻠﻖ ﻣﻦ ﻛﻞ ﺍﻟﻮﺟﻮﻩ. ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﺑﻞ ﻋﻠﻮ ﺍﳌﻜﺎﻧﺔ ﻻ ﺍﳌﻜﺎﻥ ؟ ﻓﺎﳌﻜﺎﻧﺔ :ﺗﺄﻧﻴﺚ ﺍﳌﻜﺎﻥ ،ﻭﺍﳌﱰﻟﺔ :ﺗﺄﻧﻴﺚ ﺍﳌﱰﻝ، ﻓﻠﻔﻆ " ﺍﳌﻜﺎﻧﺔ ﻭﺍﳌﱰﻟﺔ " ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﳌﻜﺎﻧﺎﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ ،ﻛﻤﺎ ﻳﺴﺘﻌﻤﻞ ﻟﻔﻆ " ﺍﳌﻜﺎﻥ ﻭﺍﳌﱰﻝ " ﰲ ﺍﻷﻣﻜﻨﺔ ﺍﳉﺴﻤﺎﻧﻴﺔ ،ﻓﺈﺫﺍ ﻗﻴﻞ :ﻟﻚ ﰲ ﻗﻠﻮﺑﻨﺎ ﻣﱰﻟﺔ ،ﻭﻣﱰﻟﺔ ﻓﻼﻥ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﰲ ﻧﻔﻮﺳﻨﺎ ﺃﻋﻈﻢ ﻣﻦ ﻣﱰﻟﺔ ﻓﻼﻥ ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ " :ﺇﺫﺍ ﺃﺣﺐ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﻌﺮﻑ ﻛﻴﻒ ﻣﱰﻟﺘﻪ ﻋﻨﺪ ﺍﷲ ،ﻓﻠﻴﻨﻈﺮ ﻛﻴﻒ ﻣﱰﻟﺔ ﺍﷲ ﰲ ﻗﻠﺒﻪ ،ﻓﺈﻥ ﺍﷲ ﻳﱰﻝ ﺍﻟﻌﺒﺪ ﻣﻦ ﻧﻔﺴﻪ ﺣﻴﺚ ﺃﻧﺰﻟﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﻗﻠﺒﻪ " .ﻓﻘﻮﻟﻪ " :ﻣﱰﻟﺔ ﺍﷲ ﰲ ﻗﻠﺒﻪ " :ﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﳏﺒﺘﻪ ﻭﺗﻌﻈﻴﻤﻪ ﻭﻏﲑ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﻋﺮﻑ ﺃﻥ "ﺍﳌﻜﺎﻧﺔ ﻭﺍﳌﱰﻟﺔ" :ﺗﺄﻧﻴﺚ ﺍﳌﻜﺎﻥ ﻭﺍﳌﱰﻝ، ﻭﺍﳌﺆﻧﺚ ﻓﺮﻉ ﻋﻠﻰ ﺍﳌﺬﻛﺮ ﰲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ،ﻭﺗﺎﺑﻊ ﻟﻪ ،ﻓﻌﻠﻮ ﺍﳌﺜﻞ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺍﻟﺬﻫﻦ ﻳﺘﺒﻊ ﻋﻠﻮ ﺍﳊﻘﻴﻘﺔ ،ﺇﺫﺍ ﻛﺎﻥ ﻣﻄﺎﺑﻘﺎ ﻛﺎﻥ ﺣﻘﺎ ،ﻭﺇﻻ ﻛﺎﻥ ﺑﺎﻃﻼ. ﻓﺈﻥ ﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﻋﻠﻮﻩ ﰲ ﺍﻟﻘﻠﻮﺏ ،ﻭﺃﻧﻪ ﺃﻋﻠﻰ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻛﻞ ﺷﻲﺀ -ﻗﻴﻞ :ﻭﻛﺬﻟﻚ ﻫﻮ ،ﻭﻫﺬﺍ ﺍﻟﻌﻠﻮ ﻣﻄﺎﺑﻖ ﻟﻌﻠﻮﻩ ﰲ ﻧﻔﺴﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻋﺎﻟﻴﺎ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،ﻛﺎﻥ ﻋﻠﻮﻩ ﰲ ﺍﻟﻘﻠﻮﺏ ﻏﲑ ﻣﻄﺎﺑﻖ ،ﻛﻤﻦ ﺟﻌﻞ ﻣﺎ ﻟﻴﺲ ﺑﺄﻋﻠﻰ ﺃﻋﻠﻰ. ) (1ﺳﻮﺭﺓ ﻳﻮﺳﻒ . ٣٩ : ) (2ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ . ٥٩ : ) (3ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ . ٧٣ ٢٩٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺛﹸﺒﻮﺕ ﻋﻠﹸﻮ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ﻣِﻦ ﻭﺟﻮﻩٍ ﻭﻋﻠﻮﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﻫﻮ ﺛﺎﺑﺖ ﺑﺎﻟﺴﻤﻊ ،ﺛﺎﺑﺖ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻔﻄﺮﺓ .ﺃﻣﺎ ﺛﺒﻮﺗﻪ ﺑﺎﻟﻌﻘﻞ، ﻓﻤﻦ ﻭﺟﻮﻩ: ﺃﺣﺪﻫﺎ :ﺍﻟﻌﻠﻢ ﺍﻟﺒﺪﻳﻬﻲ ﺍﻟﻘﺎﻃﻊ ﺑﺄﻥ ﻛﻞ ﻣﻮﺟﻮﺩﻳﻦ ،ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺳﺎﺭﻳﺎ ﰲ ﺍﻵﺧﺮ ﻗﺎﺋﻤﺎ ﺑﻪ ﻛﺎﻟﺼﻔﺎﺕ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺋﻤﺎ ﺑﻨﻔﺴﻪ ﺑﺎﺋﻨﺎ ﻣﻦ ﺍﻵﺧﺮ. ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﳌﺎ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ،ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺧﻠﻘﻪ ﰲ ﺫﺍﺗﻪ ﺃﻭ ﺧﺎﺭﺟﺎ ﻋﻦ ﺫﺍﺗﻪ ،ﻭﺍﻷﻭﻝ ﺑﺎﻃﻞ :ﺃﻣﺎ ﺃﻭﻻ :ﻓﺒﺎﻻﺗﻔﺎﻕ ،ﻭﺃﻣﺎ ﺛﺎﻧﻴﺎ :ﻓﻸﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﳏﻼ ﻟﻠﺨﺴﺎﺋﺲ ﻭﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ .ﻭﺍﻟﺜﺎﱐ :ﻳﻘﺘﻀﻲ ﻛﻮﻥ ﺍﻟﻌﺎﱂ ﻭﺍﻗﻌﺎ ﺧﺎﺭﺝ ﺫﺍﺗﻪ ،ﻓﻴﻜﻮﻥ ﻣﻨﻔﺼﻼ ،ﻓﺘﻌﻴﻨﺖ ﺍﳌﺒﺎﻳﻨﺔ؛ ﻷﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻏﲑ ﻣﺘﺼﻞ ﺑﺎﻟﻌﺎﱂ ﻭﻏﲑ ﻣﻨﻔﺼﻞ ﻋﻨﻪ -ﻏﲑ ﻣﻌﻘﻮﻝ. ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻛﻮﻧﻪ ﺗﻌﺎﱃ ﻻ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ ﻭﻻ ﺧﺎﺭﺟﻪ :-ﻳﻘﺘﻀﻲ ﻧﻔﻲ ﻭﺟﻮﺩﻩ ﺑﺎﻟﻜﻠﻴﺔ؛ ﻷﻧﻪ ﻏﲑ ﻣﻌﻘﻮﻝ ،ﻓﻴﻜﻮﻥ ﻣﻮﺟﻮﺩﺍ ﺇﻣﺎ ﺩﺍﺧﻠﻪ ﻭﺇﻣﺎ ﺧﺎﺭﺟﻪ .ﻭﺍﻷﻭﻝ ﺑﺎﻃﻞ ،ﻓﺘﻌﲔ ﺍﻟﺜﺎﱐ، ﻓﻠﺰﻣﺖ ﺍﳌﺒﺎﻳﻨﺔ. ﻭﺃﻣﺎ ﺛﺒﻮﺗﻪ ﺑﺎﻟﻔﻄﺮﺓ ،ﻓﺈﻥ ﺍﳋﻠﻖ ﲨﻴﻌﺎ ﺑﻄﺒﺎﻋﻬﻢ ﻭﻗﻠﻮﻢ ﺍﻟﺴﻠﻴﻤﺔ ﻳﺮﻓﻌﻮﻥ ﺃﻳﺪﻳﻬﻢ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ ،ﻭﻳﻘﺼﺪﻭﻥ ﺟﻬﺔ ﺍﻟﻌﻠﻮ ﺑﻘﻠﻮﻢ ﻋﻨﺪ ﺍﻟﺘﻀﺮﻉ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ ﺃﻥ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺟﻌﻔﺮ ﺍﳍﻤﺬﺍﱐ ﺣﻀﺮ ﳎﻠﺲ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﺍﳌﻌﺎﱄ ﺍﳉﻮﻳﲏ ﺍﳌﻌﺮﻭﻑ ﺑﺈﻣﺎﻡ ﺍﳊﺮﻣﲔ ،ﻭﻫﻮ ﻳﺘﻜﻠﻢ ﰲ ﻧﻔﻲ ﺻﻔﺔ ﺍﻟﻌﻠﻮ ،ﻭﻳﻘﻮﻝ :ﻛﺎﻥ ﺍﷲ ﻭﻻ ﻋﺮﺵ ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ! ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺟﻌﻔﺮ :ﺃﺧﱪﻧﺎ ﻳﺎ ﺃﺳﺘﺎﺫ ﻋﻦ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﱵ ﳒﺪﻫﺎ ﰲ ﻗﻠﻮﺑﻨﺎ ؟ ﻓﺈﻧﻪ ﻣﺎ ﻗﺎﻝ ﻋﺎﺭﻑ ﻗﻂ :ﻳﺎ ﺍﷲ ،ﺇﻻ ﻭﺟﺪ ﰲ ﻗﻠﺒﻪ ﺿﺮﻭﺭﺓ ﺗﻄﻠﺐ ﺍﻟﻌﻠﻮ ،ﻻ ﻳﻠﺘﻔﺖ ﳝﻨﺔ ﻭﻻ ﻳﺴﺮﺓ، ﻓﻜﻴﻒ ﻧﺪﻓﻊ ]ﻫﺬﻩ[
)(١
ﺍﻟﻀﺮﻭﺭﺓ ﻋﻦ ﺃﻧﻔﺴﻨﺎ ؟ ﻗﺎﻝ :ﻓﻠﻄﻢ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻧﺰﻝ،
ﻭﺃﻇﻨﻪ ﻗﺎﻝ :ﻭﺑﻜﻰ! ﻭﻗﺎﻝ :ﺣﲑﱐ ﺍﳍﻤﺬﺍﱐ ﺣﲑﱐ! ﺃﺭﺍﺩ ﺍﻟﺸﻴﺦ :ﺃﻥ ﻫﺬﺍ ﺃﻣﺮ ﻓﻄﺮ ﺍﷲ ﻋﻠﻴﻪ
) (1ﰲ ﺍﻷﺻﻞ ) :ﺬﻩ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ ،ﻭﻛﻤﺎ ﰲ ﺍﻟﻔﺘﺎﻭﻯ . ٦١ / ٤ﻥ . ٢٩٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﺒﺎﺩﻩ ،ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺘﻠﻘﻮﻩ ﻣﻦ ﺍﳌﺮﺳﻠﲔ ،ﳚﺪﻭﻥ ﰲ ﻗﻠﻮﻢ ﻃﻠﺒﺎ ﺿﺮﻭﺭﻳﺎ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﻭﻳﻄﻠﺒﻪ ﰲ ﺍﻟﻌﻠﻮ. ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﺑﺈﻧﻜﺎﺭ ﺑﺪﺍﻫﺘﻪ؛ ﻷﻧﻪ ﺃﻧﻜﺮﻩ ﲨﻬﻮﺭ ﺍﻟﻌﻘﻼﺀ ،ﻓﻠﻮ ﻛﺎﻥ ﺑﺪﻳﻬﻴﺎ ﳌﺎ ﻛﺎﻥ ﳐﺘﻠﻔﺎ ﻓﻴﻪ ﺑﲔ ﺍﻟﻌﻘﻼﺀ ،ﺑﻞ ﻫﻮ ﻗﻀﻴﺔ ﻭﳘﻴﺔ ﺧﻴﺎﻟﻴﺔ ؟ ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻣﺒﺴﻮﻁ ﰲ ﻣﻮﺿﻌﻪ ،ﻭﻟﻜﻦ ﺃﺷﲑ ﺇﻟﻴﻪ ﻫﻨﺎ ﺇﺷﺎﺭﺓ ﳐﺘﺼﺮﺓ، ﻭﻫﻮ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻟﻌﻘﻞ ﺇﻥ ﻗﺒﻞ ﻗﻮﻟﻜﻢ ﻓﻬﻮ ﻟﻘﻮﻟﻨﺎ ﺃﻗﺒﻞ ،ﻭﺇﻥ ﺭﺩ ﺍﻟﻌﻘﻞ ﻗﻮﻟﻨﺎ ﻓﻬﻮ ﻟﻘﻮﻟﻜﻢ ﺃﻋﻈﻢ ﺭﺩﺍ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﻮﻟﻨﺎ ﺑﺎﻃﻼ ﰲ ﺍﻟﻌﻘﻞ ،ﻓﻘﻮﻟﻜﻢ ﺃﺑﻄﻞ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﻮﻟﻜﻢ ﺣﻘﺎ ﻣﻘﺒﻮﻻ ﰲ ﺍﻟﻌﻘﻞ ،ﻓﻘﻮﻟﻨﺎ ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺒﻮﻻ ﰲ ﺍﻟﻌﻘﻞ .ﻓﺈﻥ ﺩﻋﻮﻯ ﺍﻟﻀﺮﻭﺭﺓ ﻣﺸﺘﺮﻛﺔ ،ﻓﺈﻧﺎ ﻧﻘﻮﻝ: ﻧﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﻄﻼﻥ ﻗﻮﻟﻜﻢ ،ﻭﺃﻧﺘﻢ ﺗﻘﻮﻟﻮﻥ ﻛﺬﻟﻚ ،ﻓﺈﺫﺍ ﻗﻠﺘﻢ :ﺗﻠﻚ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﱵ ﲢﻜﻢ ﺑﺒﻄﻼﻥ ﻗﻮﻟﻨﺎ ﻫﻲ ﻣﻦ ﺣﻜﻢ ﺍﻟﻮﻫﻢ ﻻ ﻣﻦ ﺣﻜﻢ ﺍﻟﻌﻘﻞ ،ﻗﺎﺑﻠﻨﺎﻛﻢ ﺑﻨﻈﲑ ﻗﻮﻟﻜﻢ ،ﻭﻋﺎﻣﺔ ﻓﻄﺮ ﺍﻟﻨﺎﺱ -ﻟﻴﺴﻮﺍ ﻣﻨﻜﻢ ﻭﻻ ﻣﻨﺎ -ﻣﻮﺍﻓﻘﻮﻥ ﻟﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈﻥ ﻛﺎﻥ ﺣﻜﻢ ﻓﻄﺮ ﺑﲏ ﺁﺩﻡ ﻣﻘﺒﻮﻻ ﺗﺮﺟﺤﻨﺎ ﻋﻠﻴﻜﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺩﻭﺩﺍ ﻏﲑ ﻣﻘﺒﻮﻝ ﺑﻄﻞ ﻗﻮﻟﻜﻢ ﺑﺎﻟﻜﻠﻴﺔ ،ﻓﺈﻧﻜﻢ ﺇﳕﺎ ﺑﻨﻴﺘﻢ ﻗﻮﻟﻜﻢ ﻋﻠﻰ ﻣﺎ ﺗﺪﻋﻮﻥ ﺃﻧﻪ ﻣﻘﺪﻣﺎﺕ ﻣﻌﻠﻮﻣﺔ ﺑﺎﻟﻔﻄﺮﺓ ﺍﻵﺩﻣﻴﺔ ،ﻭﺑﻄﻠﺖ ﻋﻘﻠﻴﺎﺗﻨﺎ ﺃﻳﻀﺎ ،ﻭﻛﺎﻥ ﺍﻟﺴﻤﻊ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻌﻨﺎ ﻻ ﻣﻌﻜﻢ ،ﻓﻨﺤﻦ ﳐﺘﺼﻮﻥ ﺑﺎﻟﺴﻤﻊ ﺩﻭﻧﻜﻢ ،ﻭﺍﻟﻌﻘﻞ ﻣﺸﺘﺮﻙ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ. ﻓﺈﻥ ﻗﻠﺘﻢ :ﺃﻛﺜﺮ ﺍﻟﻌﻘﻼﺀ ﻳﻘﻮﻟﻮﻥ ﺑﻘﻮﻟﻨﺎ ؟ ﻗﻴﻞ :ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﻳﺼﺮﺣﻮﻥ ﺑﺄﻥ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﻫﻮ ﻓﻮﻕ ﺍﻟﻌﺎﱂ ]ﻭﻟﻴﺲ ﻓﻮﻕ ﺍﻟﻌﺎﱂ ﺷﻲﺀ ﻣﻮﺟﻮﺩ[
)(١
ﻭﺃﻧﻪ ﻻ ﻣﺒﺎﻳﻦ
ﻟﻠﻌﺎﱂ ﻭﻻ ﺣﺎﻝ ﰲ ﺍﻟﻌﺎﱂ :-ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﻈﺎﺭ ،ﻭﺃﻭﻝ ﻣﻦ ﻋﺮﻑ ﻋﻨﻪ ﺫﻟﻚ ﰲ ﺍﻹﺳﻼﻡ ﺟﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﻭﺃﺗﺒﺎﻋﻪ.
ﺧﻄﹶﺄﹸ ﻣﻦ ﻇﹶﻦ ﺃﹶﻥﱠ ﺍﻟﺴﻤﺎﺀَ ﻗِﺒﻠﹶﺔﹸ ﺍﻟﺪﻋﺎﺀِ
ﻭﺍﻋﺘﺮﺽ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻔﻄﺮﻱ :ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻛﺎﻥ ﻟﻜﻮﻥ ﺍﻟﺴﻤﺎﺀ ﻗﺒﻠﺔ ﻟﻠﺪﻋﺎﺀ ،ﻛﻤﺎ ﺃﻥ
) (1ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻫﺎ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺴﺦ .ﻥ . ٢٩٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻜﻌﺒﺔ ﻗﺒﻠﺔ ﻟﻠﺼﻼﺓ ،ﰒ ﻫﻮ ﻣﻨﻘﻮﺽ ﺑﻮﺿﻊ ﺍﳉﺒﻬﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺟﻬﺔ ﺍﻷﺭﺽ؟. ﻭﺃﺟﻴﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻣﻦ ﻭﺟﻮﻩ: ﺃﺣﺪﻫﺎ :ﺃﻥ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﺴﻤﺎﺀ ﻗﺒﻠﺔ ﻟﻠﺪﻋﺎﺀ -ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ ﻣﻦ ﺳﻠﻒ ﺍﻷﻣﺔ ،ﻭﻻ ﺃﻧﺰﻝ ﺍﷲ ﺑﻪ ﻣﻦ ﺳﻠﻄﺎﻥ ،ﻭﻫﺬﺍ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﳜﻔﻰ ﻋﻠﻰ ﲨﻴﻊ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﻋﻠﻤﺎﺋﻬﺎ. ﺍﻟﺜﺎﱐ :ﺃﻥ ﻗﺒﻠﺔ ﺍﻟﺪﻋﺎﺀ ﻫﻲ ﻗﺒﻠﺔ ﺍﻟﺼﻼﺓ ،ﻓﺈﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻠﺪﺍﻋﻲ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ،ﻭﻛﺎﻥ ﺍﻟﻨﱯ rﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﰲ ﺩﻋﺎﺋﻪ ﰲ ﻣﻮﺍﻃﻦ ﻛﺜﲑﺓ ،ﻓﻤﻦ ﻗﺎﻝ ﺇﻥ ﻟﻠﺪﻋﺎﺀ ﻗﺒﻠﺔ ﻏﲑ ﻗﺒﻠﺔ ﺍﻟﺼﻼﺓ، ﺃﻭ ﺇﻥ ﻟﻪ ﻗﺒﻠﺘﲔ :ﺇﺣﺪﺍﳘﺎ ﺍﻟﻜﻌﺒﺔ ﻭﺍﻷﺧﺮﻯ ﺍﻟﺴﻤﺎﺀ -ﻓﻘﺪ ﺍﺑﺘﺪﻉ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺧﺎﻟﻒ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ. ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻘﺒﻠﺔ :ﻫﻲ ﻣﺎ ﻳﺴﺘﻘﺒﻠﻪ ﺍﻟﻌﺎﺑﺪ ﺑﻮﺟﻬﻪ ،ﻛﻤﺎ ﺗﺴﺘﻘﺒﻞ ﺍﻟﻜﻌﺒﺔ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ،ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﺬﺑﺢ ،ﻭﻛﻤﺎ ﻳﻮﺟﻪ ﺍﶈﺘﻀﺮ ﻭﺍﳌﺪﻓﻮﻥ ،ﻭﻟﺬﻟﻚ ﲰﻴﺖ " ﻭﺟﻬﺔ "، ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﺧﻼﻑ ﺍﻻﺳﺘﺪﺑﺎﺭ ،ﻓﺎﻻﺳﺘﻘﺒﺎﻝ ﺑﺎﻟﻮﺟﻪ ،ﻭﺍﻻﺳﺘﺪﺑﺎﺭ ﺑﺎﻟﺪﺑﺮ ،ﻓﺄﻣﺎ ﻣﺎ ﺣﺎﺫﺍﻩ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺃﺳﻪ ﺃﻭ ﻳﺪﻳﻪ ﺃﻭ ﺟﻨﺒﻪ ﻓﻬﺬﺍ ﻻ ﻳﺴﻤﻰ " ﻗﺒﻠﺔ " ،ﻻ ﺣﻘﻴﻘﺔ ﻭﻻ ﳎﺎﺯﺍ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺴﻤﺎﺀ ﻗﺒﻠﺔ ﺍﻟﺪﻋﺎﺀ ﻟﻜﺎﻥ ﺍﳌﺸﺮﻭﻉ ﺃﻥ ﻳﻮﺟﻪ ﺍﻟﺪﺍﻋﻲ ﻭﺟﻬﻪ ﺇﻟﻴﻬﺎ ،ﻭﻫﺬﺍ ﱂ ﻳﺸﺮﻉ ،ﻭﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺮﻓﻊ ﺍﻟﻴﺪ ﺇﻟﻴﻪ ﻻ ﻳﺴﻤﻰ " ﻗﺒﻠﺔ " ،ﻻ ﺣﻘﻴﻘﺔ ﻭﻻ ﳎﺎﺯﺍ ،ﻭﻷﻥ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﺪﻋﺎﺀ ﺃﻣﺮ ﺷﺮﻋﻲ ﺗﺘﺒﻊ ﻓﻴﻪ ﺍﻟﺸﺮﺍﺋﻊ ،ﻭﱂ ﺗﺄﻣﺮ ﺍﻟﺮﺳﻞ ﺃﻥ ﺍﻟﺪﺍﻋﻲ ﻳﺴﺘﻘﺒﻞ ﺍﻟﺴﻤﺎﺀ ﺑﻮﺟﻬﻪ ،ﺑﻞ ﻮﺍ ﻋﻦ ﺫﻟﻚ. ﻭﻣﻌﻠﻮﻡ ﺃﻥ ]ﺍﻟﺘﻮﺟﻪ[
)(١
ﺑﺎﻟﻘﻠﺐ ،ﻭﺍﻟﻠﺠﺄ ﻭﺍﻟﻄﻠﺐ ﺍﻟﺬﻱ ﳚﺪﻩ ﺍﻟﺪﺍﻋﻲ ﻣﻦ ﻧﻔﺴﻪ ﺃﻣﺮ
ﻓﻄﺮﻱ ،ﻳﻔﻌﻠﻪ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻌﺎﱂ ﻭﺍﳉﺎﻫﻞ ،ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳌﻀﻄﺮ ﻭﺍﳌﺴﺘﻐﻴﺚ ﺑﺎﷲ، ﻛﻤﺎ ﻓﻄﺮ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻣﺴﻪ ﺍﻟﻀﺮ ﻳﺪﻋﻮ ﺍﷲ ،ﻣﻊ ﺃﻥ ﺃﻣﺮ ﺍﻟﻘﺒﻠﺔ ﳑﺎ ﻳﻘﺒﻞ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺘﺤﻮﻳﻞ،
) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﺘﻮﺣﻴﺪ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٣٠٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﻤﺎ ﲢﻮﻟﺖ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺍﻟﺼﺨﺮﺓ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ،ﻭﺃﻣﺮ ]ﺍﻟﺘﻮﺟﻪ[ ) (١ﰲ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﳉﻬﺔ ﺍﻟﻌﻠﻮﻳﺔ ﻣﺮﻛﻮﺯ ﰲ ﺍﻟﻔﻄﺮ ،ﻭﺍﳌﺴﺘﻘﺒﻞ ﻟﻠﻜﻌﺒﺔ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻫﻨﺎﻙ ،ﲞﻼﻑ ﺍﻟﺪﺍﻋﻲ ،ﻓﺈﻧﻪ ﻳﺘﻮﺟﻪ ﺇﱃ ﺭﺑﻪ ﻭﺧﺎﻟﻘﻪ ،ﻭﻳﺮﺟﻮ ﺍﻟﺮﲪﺔ ﺃﻥ ﺗﱰﻝ ﻣﻦ ﻋﻨﺪﻩ. ﻭﺃﻣﺎ ﺍﻟﻨﻘﺾ ﺑﻮﺿﻊ ﺍﳉﺒﻬﺔ ﻓﻤﺎ ﺃﻓﺴﺪﻩ ﻣﻦ ﻧﻘﺾ ،ﻓﺈﻥ ﻭﺍﺿﻊ ﺍﳉﺒﻬﺔ ﺇﳕﺎ ﻗﺼﺪﻩ ﺍﳋﻀﻮﻉ ﳌﻦ ﻓﻮﻗﻪ ﺑﺎﻟﺬﻝ ﻟﻪ ،ﻻ ﺑﺄﻥ ﳝﻴﻞ ﺇﻟﻴﻪ ﺇﺫ ﻫﻮ ﲢﺘﻪ! ﻫﺬﺍ ﻻ ﳜﻄﺮ ﰲ ﻗﻠﺐ ﺳﺎﺟﺪ .ﻭﻟﻜﻦ ﳛﻜﻰ ﻋﻦ ﺑﺸﺮ ﺍﳌﺮﻳﺴﻲ ﺃﻧﻪ ﲰﻊ ﻭﻫﻮ ﻳﻘﻮﻝ ﰲ ﺳﺠﻮﺩﻩ :ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻷﺳﻔﻞ!! ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻈﺎﳌﻮﻥ ﻭﺍﳉﺎﺣﺪﻭﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ .ﻭﺇﻥ ﻣﻦ ﺃﻓﻀﻰ ﺑﻪ ﺍﻟﻨﻔﻲ ﺇﱃ ﻫﺬﻩ ﺍﳊﺎﻝ ﺣﺮﻱ ﺃﻥ ﻳﺘﺰﻧﺪﻕ ،ﺇﻥ ﱂ ﻳﺘﺪﺍﺭﻛﻪ ﺍﷲ ﺑﺮﲪﺘﻪ ،ﻭﺑﻌﻴﺪ ﻣﻦ ﻣﺜﻠﻪ ﺍﻟﺼﻼﺡ ،ﻗﺎﻝ ﺗﻌﺎﱃ} : & (٢) {;o§•sD tA¨rr& ÿ¾ÏmÎ/ (#qãZÏB÷sムóOs9 $yJx. öNèdt•»|Áö/r&ur öNåksEy‰Ï«øùrﻭﻗﺎﻝ ﺗﻌﺎﱃ} : öNßgt/qè=è% ª!$#
Ü =Ï k =s ) ç R u r
sø#y—r& (#þqäî#y— $£Jn=sù
.(٣) {4ﻓﻤﻦ ﱂ ﻳﻄﻠﺐ ﺍﻻﻫﺘﺪﺍﺀ ﻣﻦ ﻣﻈﺎﻧﻪ ﻳﻌﺎﻗﺐ ﺑﺎﳊﺮﻣﺎﻥ .ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻔﻮ
ﻭﺍﻟﻌﺎﻓﻴﺔ. ﻭﻗﻮﻟﻪ " :ﻭﻗﺪ ﺃﻋﺠﺰ ﻋﻦ ﺍﻹﺣﺎﻃﺔ ﺧﻠﻘﻪ " -ﺃﻱ ﻻ ﳛﻴﻄﻮﻥ ﺑﻪ ﻋﻠﻤﺎ ﻭﻻ ﺭﺅﻳﺔ ،ﻭﻻ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻹﺣﺎﻃﺔ ،ﺑﻞ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ،ﻭﻻ ﳛﻴﻂ ﺑﻪ ﺷﻲﺀ.
ﺍﺗﺨﺬﹶ ﺍﻟﻠﱠﻪ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻠﹰﺎ
ﺍﺗﺨﺬﹶ ﺍﻟﻠﱠﻪ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻠﹰﺎ ﻭﻛﹶﻠﱠﻢ ﻣﻮﺳﻰ ﺗﻜﹾﻠِﻴﻤﺎ ﻗﻮﻟﻪ ) :ﻭﻧﻘﻮﻝ :ﺇﻥ ﺍﷲ ﺍﲣﺬ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ ،ﻭﻛﻠﻢ ﺍﷲ ﻣﻮﺳﻰ ﺗﻜﻠﻴﻤﺎ ،ﺇﳝﺎﻧﺎ ﻭﺗﺼﺪﻳﻘﺎ ﻭﺗﺴﻠﻴﻤﺎ (. ﺵ :ﻗﺎﻝ ﺗﻌﺎﱃ} :
WxŠÎ=yz zOŠÏdºt•ö/Î) ª!$# x‹sƒªB$#ur
{ÇÊËÎÈ
)(٤
ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﺘﻮﺣﻴﺪ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ١١٠ ) (3ﺳﻮﺭﺓ ﺍﻟﺼﻒ ﺁﻳﺔ . ٥ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٢٥ ٣٠١
ª!$# zN¯=x.ur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÊÏÍÈ $VJŠÎ=ò6s? 4Óy›qãBﺍﳋﻠﺔ :ﻛﻤﺎﻝ ﺍﶈﺒﺔ .ﻭﺃﻧﻜﺮﺕ ﺍﳉﻬﻤﻴﺔ ﺣﻘﻴﻘﺔ ﺍﶈﺒﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ، ﺯﻋﻤﺎ ﻣﻨﻬﻢ ﺃﻥ ﺍﶈﺒﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﳌﻨﺎﺳﺒﺔ ﺑﲔ ﺍﶈﺐ ﻭﺍﶈﺒﻮﺏ ،ﻭﺃﻧﻪ ﻻ ﻣﻨﺎﺳﺒﺔ ﺑﲔ ﺍﻟﻘﺪﱘ ﻭﺍﶈﺪﺙ ﺗﻮﺟﺐ ﺍﶈﺒﺔ! ﻭﻛﺬﻟﻚ ﺃﻧﻜﺮﻭﺍ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻢ ،ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺍﺑﺘﺪﻉ ﻫﺬﺍ ﰲ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳉﻌﺪ ﺑﻦ ﺩﺭﻫﻢ ،ﰲ ﺃﻭﺍﺋﻞ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻀﺤﻰ ﺑﻪ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺴﺮﻱ ﺃﻣﲑ ﺍﻟﻌﺮﺍﻕ ﻭﺍﳌﺸﺮﻕ ﺑﻮﺍﺳﻂ ،ﺧﻄﺐ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻷﺿﺤﻰ ﻓﻘﺎﻝ :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺿﺤﻮﺍ ،ﺗﻘﺒﻞ ﺍﷲ ﺿﺤﺎﻳﺎﻛﻢ ،ﻓﺈﱐ ﻣﻀﺢ ﺑﺎﳉﻌﺪ ﺑﻦ ﺩﺭﻫﻢ ،ﺇﻧﻪ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﱂ ﻳﺘﺨﺬ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ ،ﻭﱂ ﻳﻜﻠﻢ ﻣﻮﺳﻰ ﺗﻜﻠﻴﻤﺎ ،ﰒ ﻧﺰﻝ ﻓﺬﲝﻪ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﻔﺘﻮﻯ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﺃﻫﻠﻪ ﺧﲑﺍ. ﻭﺃﺧﺬ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻋﻦ ﺍﳉﻌﺪ -ﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ،ﻓﺄﻇﻬﺮﻩ ﻭﻧﺎﻇﺮ ﻋﻠﻴﻪ ،ﻭﺇﻟﻴﻪ ﺃﺿﻴﻒ ﻗﻮﻝ " ﺍﳉﻬﻤﻴﺔ " .ﻓﻘﺘﻠﻪ ﺳﻠﻢ ﺑﻦ ﺃﺣﻮﺯ ﺃﻣﲑ ﺧﺮﺍﺳﺎﻥ ﺎ ،ﰒ ﺍﻧﺘﻘﻞ ﺫﻟﻚ ﺇﱃ ﺍﳌﻌﺘﺰﻟﺔ ﺃﺗﺒﺎﻉ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ،ﻭﻇﻬﺮ ﻗﻮﳍﻢ ﰲ ﺃﺛﻨﺎﺀ ﺧﻼﻓﺔ ﺍﳌﺄﻣﻮﻥ ،ﺣﱴ ﺍﻣﺘﺤﻦ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ،ﻭﺩﻋﻮﻫﻢ ﺇﱃ ﺍﳌﻮﺍﻓﻘﺔ ﳍﻢ ﻋﻠﻰ ﺫﻟﻚ .ﻭﺃﺻﻞ ﻫﺬﺍ ﻣﺄﺧﻮﺫ ﻋﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﺼﺎﺑﺌﺔ ،ﻭﻫﻢ ﻳﻨﻜﺮﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ ،ﻭﻣﻮﺳﻰ ﻛﻠﻴﻤﺎ؛ ﻷﻥ ﺍﳋﻠﺔ ﻫﻲ ﻛﻤﺎﻝ ﺍﶈﺒﺔ ﺍﳌﺴﺘﻐﺮﻗﺔ ﻟﻠﻤﺤﺐ ،ﻛﻤﺎ ﻗﻴﻞ: ﻭﻟــﺬﺍ ﲰــﻲ ﺍﳋﻠﻴــﻞ ﺧﻠــﻴﻼ ﻗﺪ ﲣﻠﻠﺖ ﻣـﺴﻠﻚ ﺍﻟـﺮﻭﺡ ﻣـﲏ ﻣﺤﺒﺔﹸ ﺍﻟﻠﱠﻪِ ﻭﺧﻠﱠﺘﻪ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﻟﻜﻦ ﳏﺒﺘﻪ ﻭﺧﻠﺘﻪ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﻪ ﺗﻌﺎﱃ ،ﻛﺴﺎﺋﺮ ﺻﻔﺎﺗﻪ .ﻭﻳﺸﻬﺪ ﳌﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ،ﻋﻦ ﺍﻟﻨﱯ rﻗﺎﻝ} :ﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭﺽ ﺧﻠﻴﻼ ﻻﲣﺬﺕ ﺃﺑﺎ ﺑﻜﺮ ﺧﻠﻴﻼ ،ﻭﻟﻜﻦ ﺻﺎﺣﺒﻜﻢ ﺧﻠﻴﻞ ﺍﷲ{ ) ، (٢ﻳﻌﲏ ﻧﻔﺴﻪ. ) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٦٤ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٥٦ﺃﲪﺪ ). (٢٧٠/١ ٣٠٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﰲ ﺭﻭﺍﻳﺔ} :ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﻛﻞ ﺧﻠﻴﻞ ﻣﻦ ﺧﻠﺘﻪ ،ﻭﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭﺽ ﺧﻠﻴﻼ ﻻﲣﺬﺕ ﺃﺑﺎ ﺑﻜﺮ ﺧﻠﻴﻼ{ ).(١ ﻭﰲ ﺭﻭﺍﻳﺔ} :ﺇﻥ ﺍﷲ ﺍﲣﺬﱐ ﺧﻠﻴﻼ ﻛﻤﺎ ﺍﲣﺬ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ{ ).(٢ ﻓﺒﲔ rﺃﻧﻪ ﻻ ﻳﺼﻠﺢ ﻟﻪ ﺃﻥ ﻳﺘﺨﺬ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ﺧﻠﻴﻼ .ﻭﺃﻧﻪ ﻟﻮ ﺃﻣﻜﻦ ﺫﻟﻚ ﻟﻜﺎﻥ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ .ﻣﻊ ﺃﻧﻪ rﻗﺪ ﻭﺻﻒ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﳛﺐ ﺃﺷﺨﺎﺻﺎ} ،ﻛﻘﻮﻟﻪ ﳌﻌﺎﺫ: ﻭﺍﷲ ﺇﱐ ﻷﺣﺒﻚ{ ) .(٣ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﻟﻸﻧﺼﺎﺭ .ﻭﻛﺎﻥ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﺣﺐ ﺭﺳﻮﻝ ﺍﷲ
r
ﻭﺍﺑﻨﻪ ﺃﺳﺎﻣﺔ ﺣﺒﻪ .ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ} .ﻭﻗﺎﻝ ﻟﻪ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ :ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﺣﺐ ﺇﻟﻴﻚ ؟ ﻗﺎﻝ :ﻋﺎﺋﺸﺔ ،ﻗﺎﻝ :ﻓﻤﻦ ﺍﻟﺮﺟﺎﻝ ؟ ﻗﺎﻝ :ﺃﺑﻮﻫﺎ{ ).(٤
ﺍﻟﹾﺨِﻠﱠﺔﹸ ﺃﹶﺧﺺ ﻣِﻦ ﺍﻟﹾﻤﺤﺒﺔِ
ﻓﻌﻠﻢ ﺃﻥ ﺍﳋﻠﺔ ﺃﺧﺺ ﻣﻦ ﻣﻄﻠﻖ ﺍﶈﺒﺔ ،ﻭﺍﶈﺒﻮﺏ ﺎ ﻟﻜﻤﺎﳍﺎ ﻳﻜﻮﻥ ﳏﺒﻮﺑﺎ ﻟﺬﺍﺗﻪ ،ﻻ ﻟﺸﻲﺀ ﺁﺧﺮ ،ﺇﺫ ﺍﶈﺒﻮﺏ ﻟﻐﲑﻩ ﻫﻮ ﻣﺆﺧﺮ ﰲ ﺍﳊﺐ ﻋﻦ ﺫﻟﻚ ﺍﻟﻐﲑ ،ﻭﻣﻦ ﻛﻤﺎﳍﺎ ﻻ ﺗﻘﺒﻞ ﺍﻟﺸﺮﻛﺔ ]ﻭﻻ[ ﺍﳌﺰﺍﲪﺔ ،ﻟﺘﺨﻠﻠﻬﺎ ﺍﶈﺐ ،ﻓﻔﻴﻬﺎ ﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻛﻤﺎﻝ ﺍﳊﺐ .ﻭﻟﺬﻟﻚ ﳌﺎ ﺍﲣﺬ ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ ،ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺪ ﺳﺄﻝ ﺭﺑﻪ ﺃﻥ ﻳﻬﺐ ﻟﻪ ﻭﻟﺪﺍ ﺻﺎﳊﺎ ،ﻓﻮﻫﺐ ﻟﻪ ﺇﲰﺎﻋﻴﻞ ،ﻓﺄﺧﺬ ﻫﺬﺍ ﺍﻟﻮﻟﺪ ﺷﻌﺒﺔ ﻣﻦ ﻗﻠﺒﻪ ،ﻓﻐﺎﺭ ﺍﳋﻠﻴﻞ ﻋﻠﻰ ﻗﻠﺐ ﺧﻠﻴﻠﻪ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻜﺎﻥ ﻟﻐﲑﻩ ،ﻓﺎﻣﺘﺤﻨﻪ ﺑﻪ ﺑﺬﲝﻪ ،ﻟﻴﻈﻬﺮ ﺳﺮ ﺍﳋﻠﺔ ﰲ ﺗﻘﺪﳝﻪ ﳏﺒﺔ ﺧﻠﻴﻠﻪ ﻋﻠﻰ ﳏﺒﺔ ﻭﻟﺪﻩ ،ﻓﻠﻤﺎ ﺍﺳﺘﺴﻠﻢ ﻷﻣﺮ ﺭﺑﻪ ،ﻭﻋﺰﻡ ﻋﻠﻰ ﻓﻌﻠﻪ ،ﻭﻇﻬﺮ ﺳﻠﻄﺎﻥ ﺍﳋﻠﺔ ﰲ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺫﺑﺢ ﺍﻟﻮﻟﺪ ﺇﻳﺜﺎﺭﺍ
) (1ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٨٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٥٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٩٣ﺃﲪﺪ ). (٣٨٩/١ ) (2ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ). (٥٣٢ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻫﺪ ). (٢٣٥٠ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (٤١٠٠ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٨٤ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٨٨٥ﺃﲪﺪ ). (٢٠٣/٤ ٣٠٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﶈﺒﺔ ﺧﻠﻴﻠﻪ ﻋﻠﻰ ﳏﺒﺘﻪ ،ﻧﺴﺦ ﺍﷲ ﺫﻟﻚ ﻋﻨﻪ ،ﻭﻓﺪﺍﻩ ﺑﺎﻟﺬﺑﺢ ﺍﻟﻌﻈﻴﻢ؛ ﻷﻥ ﺍﳌﺼﻠﺤﺔ ﰲ ﺍﻟﺬﺑﺢ ﻛﺎﻧﺖ ﻧﺎﺷﺌﺔ ﻣﻦ ﺍﻟﻌﺰﻡ ﻭﺗﻮﻃﲔ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﻣﺎ ﺃﻣﺮ ،ﻓﻠﻤﺎ ﺣﺼﻠﺖ ﻫﺬﻩ ﺍﳌﺼﻠﺤﺔ ﻋﺎﺩ ﺍﻟﺬﺑﺢ ﻣﻔﺴﺪﺓ ،ﻓﻨﺴﺦ ﰲ ﺣﻘﻪ ،ﻭﺻﺎﺭﺕ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﻘﺮﺍﺑﲔ ﻣﻦ ﺍﳍﺪﺍﻳﺎ ﻭﺍﻟﻀﺤﺎﻳﺎ ﺳﻨﺔ ﰲ ﺃﺗﺒﺎﻋﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﻛﻤﺎ ﺃﻥ ﻣﱰﻟﺔ ﺍﳋﻠﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻹﺑﺮﺍﻫﻴﻢ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻗﺪ ﺷﺎﺭﻛﻪ ﻓﻴﻬﺎ ﻧﺒﻴﻨﺎ
r
ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻛﺬﻟﻚ ﻣﱰﻟﺔ ﺍﻟﺘﻜﻠﻴﻢ ﺍﻟﺜﺎﺑﺘﺔ ﳌﻮﺳﻰ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻗﺪ ﺷﺎﺭﻛﻪ ﻓﻴﻬﺎ ﻧﺒﻴﻨﺎ
r
ﻛﻤﺎ ﺛﺒﺖ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺍﻹﺳﺮﺍﺀ.
ﺠﻮﺍﺏ ﻋﻤﺎ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ﺍﻟﹾِﺈﺑﺮﺍﻫِﻴﻤِﻴﺔِ ﻣِﻦ ﺇِﺷﻜﹶﺎﻝٍ ﻣﺘﻮﻫﻢٍ ﺍﻟﹾ
ﻭﻫﻨﺎ ﺳﺆﺍﻝ ﻣﺸﻬﻮﺭ ،ﻭﻫﻮ :ﺃﻥ ﺍﻟﻨﱯ
r
ﺃﻓﻀﻞ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ
r
ﻓﻜﻴﻒ ﻃﻠﺐ ﻟﻪ ﻣﻦ
ﺍﻟﺼﻼﺓ ﻣﺜﻞ ﻣﺎ ﻹﺑﺮﺍﻫﻴﻢ ،ﻣﻊ ﺃﻥ ﺍﳌﺸﺒﻪ ﺑﻪ ﺃﺻﻠﻪ ﺃﻥ ﻳﻜﻮﻥ ﻓﻮﻕ ﺍﳌﺸﺒﻪ ؟ ﻭﻛﻴﻒ ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﺍﳌﺘﻨﺎﻓﻴﲔ ؟ ﻭﻗﺪ ﺃﺟﺎﺏ ﻋﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﺟﻮﺑﺔ ﻋﺪﻳﺪﺓ ،ﻳﻀﻴﻖ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻋﻦ ﺑﺴﻄﻬﺎ ،ﻭﺃﺣﺴﻨﻬﺎ :ﺃﻥ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻴﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﰲ ﺁﻝ ﳏﻤﺪ ﻣﺜﻠﻬﻢ ،ﻓﺈﺫﺍ ﻃﻠﺐ ﻟﻠﻨﱯ
r
ﻭﻵﻟﻪ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﺜﻞ ﻣﺎ ﻹﺑﺮﺍﻫﻴﻢ ﻭﺁﻟﻪ -ﻭﻓﻴﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ -ﺣﺼﻞ ﻵﻝ ﳏﻤﺪ ﻣﺎ
ﻳﻠﻴﻖ ﻢ ،ﻓﺈﻢ ﻻ ﻳﺒﻠﻐﻮﻥ ﻣﺮﺍﺗﺐ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺗﺒﻘﻰ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﱵ ﻟﻸﻧﺒﻴﺎﺀ ﻭﻓﻴﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ ﶈﻤﺪ
r
ﻓﻴﺤﺼﻞ ﻟﻪ ﻣﻦ ﺍﳌﺰﻳﺔ ﻣﺎ ﱂ ﳛﺼﻞ ﻟﻐﲑﻩ. ﻭﺃﺣﺴﻦ ﻣﻦ ﻫﺬﺍ :ﺃﻥ ﺍﻟﻨﱯ
r
ﻣﻦ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﺑﻞ ﻫﻮ ﺃﻓﻀﻞ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﻓﻴﻜﻮﻥ
ﻗﻮﻟﻨﺎ " :ﻛﻤﺎ ﺻﻠﻴﺖ ﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ " -ﻣﺘﻨﺎﻭﻻ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺒﻴﲔ ﻣﻦ ﺫﺭﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ.
ﻣﺎ ﺧﺺ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺑﻴﺖ ﺇِﺑﺮﺍﻫِﻴﻢ ﻣِﻦ ﺍﻟﹾﺨﺼﺎﺋِﺺِ
ﻭﳌﺎ ﻛﺎﻥ ﺑﻴﺖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺷﺮﻑ ﺑﻴﻮﺕ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﺧﺼﻬﻢ ﺍﷲ ﲞﺼﺎﺋﺺ: ﻣﻨﻬﺎ :ﺃﻧﻪ ﺟﻌﻞ ﻓﻴﻪ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﻜﺘﺎﺏ ،ﻓﻠﻢ ﻳﺄﺕ ﺑﻌﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻧﱯ ﺇﻻ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ. ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻠﻬﻢ ﺃﺋﻤﺔ ﻳﻬﺪﻭﻥ ﺑﺄﻣﺮﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻜﻞ ﻣﻦ ﺩﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺑﻌﺪﻫﻢ ﻓﺈﳕﺎ ﺩﺧﻞ ﻣﻦ ﻃﺮﻳﻘﻬﻢ ﻭﺑﺪﻋﻮﻢ. ٣٠٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺍﲣﺬ ﻣﻨﻬﻢ ﺍﳋﻠﻴﻠﲔ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ. ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺟﻌﻞ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺇﻣﺎﻣﺎ ﻟﻠﻨﺎﺱ .ﻗﺎﻝ ﺗﻌﺎﱃ} :
)Ĩ$¨Y=Ï9 y7è=Ïæ%y` ’ÎoTÎ
).(١) {ÇÊËÍÈ tûüÏJÎ=»©à9$# “ωôgtã ãA$uZtƒ Ÿw tA$s% ( ÓÉL-ƒÍh‘èŒ `ÏBur tA$s% ( $YB$tBÎ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺃﺟﺮﻯ ﻋﻠﻰ ﻳﺪﻳﻪ ﺑﻨﺎﺀ ﺑﻴﺘﻪ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻗﻴﺎﻣﺎ ﻟﻠﻨﺎﺱ ﻭﻣﺜﺎﺑﺔ ﻟﻠﻨﺎﺱ ﻭﺃﻣﻨﺎ، ﻭﺟﻌﻠﻪ ﻗﺒﻠﺔ ﳍﻢ ﻭﺣﺠﺎ ،ﻓﻜﺎﻥ ﻇﻬﻮﺭ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﰲ ﺍﻷﻛﺮﻣﲔ. ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺃﻣﺮ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﺼﻠﻮﺍ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻴﺖ .ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳋﺼﺎﺋﺺ.
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﹾﻤﻨﺰﻟﹶﺔِ ﻭﺍﻟﹾﻤﺮﺳﻠِﲔ
ﻭﺟﻮﺏ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﹾﻤﻨﺰﻟﹶﺔِ ﻭﺍﻟﹾﻤﺮﺳﻠِﲔ ﻗﻮﻟﻪ ) :ﻭﻧﺆﻣﻦ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺒﻴﲔ ،ﻭﺍﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ ،ﻭﻧﺸﻬﺪ ﺃﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﳊﻖ ﺍﳌﺒﲔ (. ﺵ :ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ،ﻗﺎﻝ ﺗﻌﺎﱃ} : ‘§¾ÏmÎ7çFä.ur ¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ z`tB#uä <@ä. 4 tbqãZÏB÷sßJø9$#ur ¾ÏmÎn/
}
`ÏB Ïmø‹s9Î) tAÌ“Ré& !$yJÎ/ ãAqß™§•9$# z`tB#uä
{¾Ï&Î#ß™â‘ur
)(٢
-ﺍﻵﻳﺎﺕ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
* ÏQöqu‹ø9$#ur «!$$Î/ z`tB#uä ô`tB §ŽÉ9ø9$# £`Å3»s9ur É>Ì•øóyJø9$#ur É-ÎŽô³yJø9$# Ÿ@t6Ï% öNä3ydqã_ãr (#q—9uqè? br& §ŽÉ9ø9$# }§øŠ©9
- (٣) {z`¿Íh‹Î;¨Z9$#ur É=»tGÅ3ø9$#ur Ïpx6Í´¯»n=yJø9$#ur Ì•ÅzFy$#ﺍﻵﻳﺔ. ﻓﺠﻌﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻹﳝﺎﻥ ﺬﻩ ﺍﳉﻤﻠﺔ ،ﻭﲰﻰ ﻣﻦ ﺁﻣﻦ ﺬﻩ ﺍﳉﻤﻠﺔ
ﻣﺆﻣﻨﲔ ،ﻛﻤﺎ ﺟﻌﻞ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﻛﻔﺮ ﺬﻩ ﺍﳉﻤﻠﺔ ،ﺑﻘﻮﻟﻪ} :
¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ ö•àÿõ3tƒ `tBur
.(٤) {ÇÊÌÏÈ #´‰‹Ïèt/ Kx»n=|Ê ¨@|Ê ô‰s)sù Ì•ÅzFy$# ÏQöqu‹ø9$#ur ¾Ï&Î#ß™â‘ur ¾ÏmÎ7çFä.urﻭﻗﺎﻝ rﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٢٤ ) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٨٥ ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٧٧ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٣٦ ٣٠٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﻰ ﺻﺤﺘﻪ ،ﺣﺪﻳﺚ ﺟﱪﺍﺋﻴﻞ ﻭﺳﺆﺍﻟﻪ ﻟﻠﻨﱯ
r
ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻓﻘﺎﻝ} :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ
ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ{ ) .(١ﻓﻬﺬﻩ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻬﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺳﻼﻣﻪ ،ﻭﱂ ﻳﺆﻣﻦ ﺎ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﺇﻻ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ.
ﺇِﻧﻜﹶﺎﺭ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ﻟِﺤﻘِﻴﻘﹶﺔِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﻛﹸﺘﺒِﻪِ ﻭﺭﺳﻠِﻪِ
ﻭﺃﻣﺎ ﺃﻋﺪﺍﺅﻫﻢ ﻭﻣﻦ ﺳﻠﻚ ﺳﺒﻴﻠﻬﻢ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺃﻫﻞ ﺍﻟﺒﺪﻉ :-ﻓﻬﻢ ﻣﺘﻔﺎﻭﺗﻮﻥ ﰲ ﺟﺤﺪﻫﺎ ﻭﺇﻧﻜﺎﺭﻫﺎ ،ﻭﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﳍﺎ ﺇﻧﻜﺎﺭﺍ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﺴﻤﻮﻥ ﻋﻨﺪ ﻣﻦ ﻳﻌﻈﻤﻬﻢ ﺑﺎﳊﻜﻤﺎﺀ، ﻓﺈﻥ ﻣﻦ ﻋﻠﻢ ﺣﻘﻴﻘﺔ ﻗﻮﳍﻢ ﻋﻠﻢ ﺃﻢ ﱂ ﻳﺆﻣﻨﻮﺍ ﺑﺎﷲ ﻭﻻ ﺭﺳﻠﻪ ﻭﻻ ﻛﺘﺒﻪ ﻭﻻ ﻣﻼﺋﻜﺘﻪ ﻭﻻ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻓﺈﻥ ﻣﺬﻫﺒﻬﻢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻮﺟﻮﺩ ﳎﺮﺩ ﻻ ﻣﺎﻫﻴﺔ ﻟﻪ ﻭﻻ ﺣﻘﻴﻘﺔ ،ﻓﻼ ﻳﻌﻠﻢ ﺍﳉﺰﺋﻴﺎﺕ ﺑﺄﻋﻴﺎﺎ ،ﻭﻛﻞ ﻣﻮﺟﻮﺩ ﰲ ﺍﳋﺎﺭﺝ ﻓﻬﻮ ﺟﺰﺋﻲ ،ﻭﻻ ﻳﻔﻌﻞ ﻋﻨﺪﻫﻢ ﺑﻘﺪﺭﺗﻪ ﻭﻣﺸﻴﺌﺘﻪ، ﻭﺇﳕﺎ ﺍﻟﻌﺎﱂ ﻋﻨﺪﻫﻢ ﻻﺯﻡ ﻟﻪ ﺃﺯﻻ ﻭﺃﺑﺪﺍ ،ﻭﺇﻥ ﲰﻮﻩ ﻣﻔﻌﻮﻻ ﻟﻪ ﻓﻤﺼﺎﻧﻌﺔ ﻭﻣﺼﺎﳊﺔ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺍﻟﻠﻔﻆ ،ﻭﻟﻴﺲ ﻋﻨﺪﻫﻢ ﲟﻔﻌﻮﻝ ﻭﻻ ﳐﻠﻮﻕ ﻭﻻ ﻣﻘﺪﻭﺭ ﻋﻠﻴﻪ ،ﻭﻳﻨﻔﻮﻥ ﻋﻨﻪ ﲰﻌﻪ ﻭﺑﺼﺮﻩ ﻭﺳﺎﺋﺮ ﺻﻔﺎﺗﻪ! ﻓﻬﺬﺍ ﺇﳝﺎﻢ ﺑﺎﷲ ،ﻭﺃﻣﺎ ﻛﺘﺒﻪ ﻋﻨﺪﻫﻢ ،ﻓﺈﻢ ﻻ ﻳﺼﻔﻮﻧﻪ ﺑﺎﻟﻜﻼﻡ ،ﻓﻼ ﻳﻜﻠﻢ ﻭﻻ ﻳﺘﻜﻠﻢ ،ﻭﻻ ﻗﺎﻝ ﻭﻻ ﻳﻘﻮﻝ ،ﻭﺍﻟﻘﺮﺁﻥ ﻋﻨﺪﻫﻢ ﻓﻴﺾ ﻓﺎﺽ ﻣﻦ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻌﺎﻝ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ ﺯﺍﻛﻲ ﺍﻟﻨﻔﺲ ﻃﺎﻫﺮ ،ﻣﺘﻤﻴﺰ ﻋﻦ ﺍﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﱐ ﺑﺜﻼﺙ ﺧﺼﺎﺋﺺ :ﻗﻮﺓ ﺍﻹﺩﺭﺍﻙ ﻭﺳﺮﻋﺘﻪ ،ﻟﻴﻨﺎﻝ ]ﻣﻦ[ ﺍﻟﻌﻠﻢ ﺃﻋﻈﻢ ﳑﺎ ﻳﻨﺎﻟﻪ ﻏﲑﻩ! ﻭﻗﻮﺓ ﺍﻟﻨﻔﺲ ،ﻟﻴﺆﺛﺮ ﺎ ﰲ ﻫﻴﻮﱃ ﺍﻟﻌﺎﱂ ﺑﻘﻠﺐ ﺻﻮﺭﺓ ﺇﱃ ﺻﻮﺭﺓ ! ﻭﻗﻮﺓ ﺍﻟﺘﺨﻴﻴﻞ ،ﻟﻴﺨﻴﻞ ﺎ ﺍﻟﻘﻮﻯ ﺍﻟﻌﻘﻠﻴﺔ ﰲ ﺃﺷﻜﺎﻝ ﳏﺴﻮﺳﺔ، ﻭﻫﻲ ﺍﳌﻼﺋﻜﺔ ﻋﻨﺪﻫﻢ! ﻭﻟﻴﺲ ﰲ ﺍﳋﺎﺭﺝ ﺫﺍﺕ ﻣﻨﻔﺼﻠﺔ ﺗﺼﻌﺪ ﻭﺗﱰﻝ ﻭﺗﺬﻫﺐ ﻭﲡﻲﺀ ﻭﺗﺮﻯ ﻭﲣﺎﻃﺐ ﺍﻟﺮﺳﻮﻝ ،ﻭﺇﳕﺎ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﺃﻣﻮﺭ ﺫﻫﻨﻴﺔ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﰲ ﺍﻷﻋﻴﺎﻥ. ﻭﺃﻣﺎ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻓﻬﻢ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺗﻜﺬﻳﺒﺎ ﺑﻪ ﻭﺇﻧﻜﺎﺭﺍ ﻟﻪ ﰲ ﺍﻷﻋﻴﺎﻥ .ﻭﻋﻨﺪﻫﻢ ﺃﻥ ﻫﺬﺍ ) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٢٧/١ ٣٠٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻌﺎﱂ ﻻ ﳜﺮﺏ ،ﻭﻻ ﺗﻨﺸﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻻ ﺗﻨﻔﻄﺮ ،ﻭﻻ ﺗﻨﻜﺪﺭ ﺍﻟﻨﺠﻮﻡ ،ﻭﻻ ﺗﻜﻮﺭ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭﻻ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻭﻳﺒﻌﺜﻮﻥ ﺇﱃ ﺟﻨﺔ ﻭﻧﺎﺭ! ﻛﻞ ﻫﺬﺍ ﻋﻨﺪﻫﻢ ﺃﻣﺜﺎﻝ ﻣﻀﺮﻭﺑﺔ ﻟﺘﻔﻬﻴﻢ ﺍﻟﻌﻮﺍﻡ ،ﻻ ﺣﻘﻴﻘﺔ ﳍﺎ ﰲ ﺍﳋﺎﺭﺝ ،ﻛﻤﺎ ﻳﻔﻬﻢ ﻣﻨﻬﺎ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ .ﻓﻬﺬﺍ ﺇﳝﺎﻥ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ -ﺍﻟﺬﻟﻴﻠﺔ ﺍﳊﻘﲑﺓ -ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ .ﻭﻫﺬﻩ ﻫﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﳋﻤﺴﺔ.
ﺨﻤﺴﺔِ ﺃﹸﺻﻮﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺍﻟﹾ
ﻭﻗﺪ ﺃﺑﺪﻟﺘﻬﺎ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺄﺻﻮﳍﻢ ﺍﳋﻤﺴﺔ ﺍﻟﱵ ﻫﺪﻣﻮﺍ ﺎ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺪﻳﻦ :ﻓﺈﻢ ﺑﻨﻮﺍ ﺃﺻﻞ ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﺍﳉﺴﻢ ﻭﺍﻟﻌﺮﺽ ،ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻮﺻﻮﻑ ﻭﺍﻟﺼﻔﺔ ﻋﻨﺪﻫﻢ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻫﻲ ﺍﻷﻋﺮﺍﺽ ،ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﳌﻮﺻﻮﻑ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﺴﻢ ،ﻭﺗﻜﻠﻤﻮﺍ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ،ﻓﻨﻔﻮﺍ ﻋﻦ ﺍﷲ ﻛﻞ ﺻﻔﺔ ،ﺗﺸﺒﻴﻬﺎ ﺑﺎﻟﺼﻔﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳌﻮﺻﻮﻓﺎﺕ ﺍﻟﱵ ﻫﻲ ﺍﻷﺟﺴﺎﻡ ،ﰒ ﺗﻜﻠﻤﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺃﻓﻌﺎﻟﻪ ﺍﻟﱵ ﻫﻲ ﺍﻟﻘﺪﺭ ،ﻭﲰﻮﺍ ﺫﻟﻚ "ﺍﻟﻌﺪﻝ" ،ﰒ ﺗﻜﻠﻤﻮﺍ ﰲ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ،ﻭﻫﻲ ﻣﺴﺎﺋﻞ ﺍﻷﲰﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ ،ﺍﻟﱵ ﻫﻲ ﺍﳌﱰﻟﺔ ﺑﲔ ﺍﳌﱰﻟﺘﲔ ،ﻭﻣﺴﺄﻟﺔ ﺇﻧﻔﺎﺫ ﺍﻟﻮﻋﻴﺪ ،ﰒ ﺗﻜﻠﻤﻮﺍ ﰲ ﺇﻟﺰﺍﻡ ﺍﻟﻐﲑ ﺑﺬﻟﻚ ،ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺿﻤﻨﻮﻩ ﺟﻮﺍﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺑﺎﻟﻘﺘﺎﻝ .ﻓﻬﺬﻩ ﺃﺻﻮﳍﻢ ﺍﳋﻤﺴﺔ ،ﺍﻟﱵ ﻭﺿﻌﻮﻫﺎ ﺑﺈﺯﺍﺀ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﳋﻤﺴﺔ ﺍﻟﱵ ﺑﻌﺚ ﺎ ﺍﻟﺮﺳﻮﻝ. ﻭﺍﻟﺮﺍﻓﻀﺔ ﺍﳌﺘﺄﺧﺮﻭﻥ ،ﺟﻌﻠﻮﺍ ﺍﻷﺻﻮﻝ ﺃﺭﺑﻌﺔ :ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻟﻌﺪﻝ ،ﻭﺍﻟﻨﺒﻮﺓ ،ﻭﺍﻹﻣﺎﻣﺔ. ﺃﹸﺻﻮﻝﹸ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﺗﺎﺑِﻌﺔﹲ ﻟِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ
ﻭﺃﺻﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺗﺎﺑﻌﺔ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ .ﻭﺃﺻﻞ ﺍﻟﺪﻳﻦ :ﺍﻹﳝﺎﻥ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻴﺎﻥ ﺫﻟﻚ ،ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﻵﻳﺘﺎﻥ ﻣﻦ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ -ﳌﺎ ﺗﻀﻤﻨﺘﺎ ﻫﺬﺍ ﺍﻷﺻﻞ :-ﳍﻤﺎ ﺷﺄﻥ ﻋﻈﻴﻢ ﻟﻴﺲ ﻟﻐﲑﳘﺎ ،ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﻣﺴﻌﻮﺩ ﻋﻘﺒﺔ ﺑﻦ ﻋﻤﺮﻭ،
٣٠٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻦ ﺍﻟﻨﱯ rﻗﺎﻝ} :ﻣﻦ ﻗﺮﺃ ﺍﻵﻳﺘﲔ ﻣﻦ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﻟﻴﻠﺔ ﻛﻔﺘﺎﻩ{ ) .(١ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ} :ﺑﻴﻨﺎ ﺟﱪﺍﺋﻴﻞ ﻗﺎﻋﺪ ﻋﻨﺪ ﺍﻟﻨﱯ rﲰﻊ ﻧﻘﻴﻀﺎ ﻣﻦ ﻓﻮﻗﻪ ،ﻓﺮﻓﻊ ﺭﺃﺳﻪ ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﺑﺎﺏ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺘﺢ ﺍﻟﻴﻮﻡ ،ﱂ ﻳﻔﺘﺢ ﻗﻂ ﺇﻻ ﺍﻟﻴﻮﻡ ،ﻓﱰﻝ ﻣﻨﻪ ﻣﻠﻚ ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﻣﻠﻚ ﻧﺰﻝ ﺇﱃ ﺍﻷﺭﺽ ،ﱂ ﻳﱰﻝ ﻗﻂ ﺇﻻ ﺍﻟﻴﻮﻡ ،ﻓﺴﻠﻢ ،ﻭﻗﺎﻝ :ﺃﺑﺸﺮ ﺑﻨﻮﺭﻳﻦ ﺃﻭﺗﻴﺘﻬﻤﺎ ،ﱂ ﻳﺆﻤﺎ ﻧﱯ ﻗﺒﻠﻚ :ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ،ﻭﺧﻮﺍﺗﻴﻢ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﻟﻦ ﺗﻘﺮﺃ ﲝﺮﻑ ﻣﻨﻬﻤﺎ ﺇﻻ ﺃﻭﺗﻴﺘﻪ{ ).(٣) (٢ ﻭﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﳌﻜﻲ :ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺳﺒﻌﺔ ،ﻳﻌﲏ ﻫﺬﻩ ﺍﳋﻤﺴﺔ ،ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ، ﻭﺍﻹﳝﺎﻥ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ .ﻭﻫﺬﺍ ﺣﻖ ،ﻭﺍﻷﺩﻟﺔ ﻋﻠﻴﻪ ﺛﺎﺑﺘﺔ ﳏﻜﻤﺔ ﻗﻄﻌﻴﺔ .ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺩﻟﻴﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺮﺳﺎﻟﺔ.
ﺃﹶﺻﻨﺎﻑ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺗﻨﻮﻉ ﺃﹶﻋﻤﺎﻟِﻬِﻢ ﺍﻟﱠﺘِﻲ ﻛﹸﻠﱢﻔﹸﻮﺍ ﺑِﻬﺎ
ﻭﺃﻣﺎ ﺍﳌﻼﺋﻜﺔ ﻓﻬﻢ ﺍﳌﻮﻛﻠﻮﻥ ﺑﺎﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻓﻜﻞ ﺣﺮﻛﺔ ﰲ ﺍﻟﻌﺎﱂ ﻓﻬﻲ ﻧﺎﺷﺌﺔ ﻋﻦ ﺍﳌﻼﺋﻜﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ.(٥) {ÇÍÈ #·•øBr& ÏM»yJÅb¡s)ßJø9$$sù } (٤) {ÇÎÈ #X•öDr& ÏNºt•În/y‰ßJø9$$sù } : ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ ،ﻭﺃﻣﺎ ﺍﳌﻜﺬﺑﻮﻥ ﺑﺎﻟﺮﺳﻞ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻠﺼﺎﻧﻊ ﻓﻴﻘﻮﻟﻮﻥ :ﻫﻲ ﺍﻟﻨﺠﻮﻡ .ﻭﻗﺪ ﺩﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﺻﻨﺎﻑ ﺍﳌﻼﺋﻜﺔ ،ﻭﺃﺎ ﻣﻮﻛﻠﺔ ﺑﺄﺻﻨﺎﻑ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻛﻞ ﺑﺎﳉﺒﺎﻝ ﻣﻼﺋﻜﺔ ،ﻭﻭﻛﻞ ﺑﺎﻟﺴﺤﺎﺏ ﻭﺍﳌﻄﺮ ﻣﻼﺋﻜﺔ، ﻭﻭﻛﻞ ﺑﺎﻟﺮﺣﻢ ﻣﻼﺋﻜﺔ ﺗﺪﺑﺮ ﺃﻣﺮ ﺍﻟﻨﻄﻔﺔ ﺣﱴ ﻳﺘﻢ ﺧﻠﻘﻬﺎ ،ﰒ ﻭﻛﻞ ﺑﺎﻟﻌﺒﺪ ﻣﻼﺋﻜﺔ ﳊﻔﻆ ﻣﺎ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ) ، (٤٧٢٣ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٨٠٧ﺍﻟﺘﺮﻣﺬﻱ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ) ، (٢٨٨١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٣٩٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٣٦٩ﺃﲪﺪ )، (١٢١/٤ ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٤٨٧ ) (2ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٨٠٦ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ). (٩١٢ ) (3ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٢٢٢ : ١ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ ﺁﻳﺔ . ٥ ) (5ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺁﻳﺔ . ٤ ٣٠٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﻌﻤﻠﻪ ﻭﺇﺣﺼﺎﺋﻪ ﻭﻛﺘﺎﺑﺘﻪ ،ﻭﻭﻛﻞ ﺑﺎﳌﻮﺕ ﻣﻼﺋﻜﺔ ،ﻭﻭﻛﻞ ﺑﺎﻟﺴﺆﺍﻝ ﰲ ﺍﻟﻘﱪ ﻣﻼﺋﻜﺔ ،ﻭﻭﻛﻞ ﺑﺎﻷﻓﻼﻙ ﻣﻼﺋﻜﺔ ﳛﺮﻛﻮﺎ ،ﻭﻭﻛﻞ ﺑﺎﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻣﻼﺋﻜﺔ ،ﻭﻭﻛﻞ ﺑﺎﻟﻨﺎﺭ ﻭﺇﻳﻘﺎﺩﻫﺎ ﻭﺗﻌﺬﻳﺐ ﺃﻫﻠﻬﺎ ﻭﻋﻤﺎﺭﺎ ﻣﻼﺋﻜﺔ ،ﻭﻭﻛﻞ ﺑﺎﳉﻨﺔ ﻭﻋﻤﺎﺭﺎ ﻭﻏﺮﺳﻬﺎ ﻭﻋﻤﻞ ﺁﻻﺎ ﻣﻼﺋﻜﺔ، ﻓﺎﳌﻼﺋﻜﺔ ﺃﻋﻈﻢ ﺟﻨﻮﺩ ﺍﷲ ،ﻭﻣﻨﻬﻢ :ﺍﳌﺮﺳﻼﺕ ﻋﺮﻓﺎ ﻭﺍﻟﻨﺎﺷﺮﺍﺕ ﻧﺸﺮﺍ ﻭﺍﻟﻔﺎﺭﻗﺎﺕ ﻓﺮﻗﺎ ﻭﺍﳌﻠﻘﻴﺎﺕ ﺫﻛﺮﺍ .ﻭﻣﻨﻬﻢ :ﺍﻟﻨﺎﺯﻋﺎﺕ ﻏﺮﻗﺎ ،ﻭﺍﻟﻨﺎﺷﻄﺎﺕ ﻧﺸﻄﺎ ،ﻭﺍﻟﺴﺎﲝﺎﺕ ﺳﺒﺤﺎ، ﻓﺎﻟﺴﺎﺑﻘﺎﺕ ﺳﺒﻘﺎ .ﻭﻣﻨﻬﻢ :ﺍﻟﺼﺎﻓﺎﺕ ﺻﻔﺎ ،ﻓﺎﻟﺰﺍﺟﺮﺍﺕ ﺯﺟﺮﺍ ،ﻓﺎﻟﺘﺎﻟﻴﺎﺕ ﺫﻛﺮﺍ. ﻭﻣﻌﲎ ﲨﻊ ﺍﻟﺘﺄﻧﻴﺚ ﰲ ﺫﻟﻚ ﻛﻠﻪ :ﺍﻟﻔﺮﻕ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﳉﻤﺎﻋﺎﺕ ،ﺍﻟﱵ ﻣﻔﺮﺩﻫﺎ" :ﻓﺮﻗﺔ" ﻭ "ﻃﺎﺋﻔﺔ" ﻭ "ﲨﺎﻋﺔ" ،ﻭﻣﻨﻬﻢ ﻣﻼﺋﻜﺔ ﺍﻟﺮﲪﺔ ،ﻭﻣﻼﺋﻜﺔ ﺍﻟﻌﺬﺍﺏ ،ﻭﻣﻼﺋﻜﺔ ﻗﺪ ﻭﻛﻠﻮﺍ ﲝﻤﻞ ﺍﻟﻌﺮﺵ ،ﻭﻣﻼﺋﻜﺔ ﻗﺪ ﻭﻛﻠﻮﺍ ﺑﻌﻤﺎﺭﺓ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﻘﺪﻳﺲ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳌﻼﺋﻜﺔ ﺍﻟﱵ ﻻ ﳛﺼﻴﻬﺎ ﺇﻻ ﺍﷲ.
ﺍﻟﹾﻤﻠﹶﻚ ﺭﺳﻮﻝﹲ ﻣﻨﻔﱢﺬﹲ ﻟِﺄﹶﻣﺮِ ﻣﺮﺳِﻠِﻪِ
ﻭﻟﻔﻆ " ﺍﳌﻠﻚ " ﻳﺸﻌﺮ ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﻣﻨﻔﺬ ﻷﻣﺮ ﻣﺮﺳﻠﻪ ،ﻓﻠﻴﺲ ﳍﻢ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ ،ﺑﻞ ﺍﻷﻣﺮ ﻛﻠﻪ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ،ﻭﻫﻢ ﻳﻨﻔﺬﻭﻥ ﺃﻣﺮﻩ} :
¾ÍnÌ•øBr'Î/ Nèdur ÉAöqs)ø9$$Î/ ¼çmtRqà)Î7ó¡o„ Ÿw
} ، (٢) {( öNßgxÿù=yz $tBur óOÎgƒÏ‰÷ƒr& šú÷üt/ $tB ãNn=÷ètƒ } ، (١) {ÇËÐÈ šcqè=yJ÷ètƒ
)} ، (٣) {ÇËÑÈ tbqà)Ïÿô±ãB ¾ÏmÏGuŠô±yz ô`ÏiB Nèdur 4Ó|Ós?ö‘$# Ç`yJÏ9 žwÎ
šcqãèxÿô±o„ Ÿwur
†tbqè=yèøÿtƒur óOÎgÏ%öqsù `ÏiB Nåk®5u‘ tbqèù$sƒs
(٤) {ÇÎÉÈ ) tbrã•tB÷sム$tBﻓﻬﻢ ﻋﺒﺎﺩ ﻣﻜﺮﻣﻮﻥ ،ﻣﻨﻬﻢ ﺍﻟﺼﺎﻓﻮﻥ ،ﻭﻣﻨﻬﻢ ﺍﳌﺴﺒﺤﻮﻥ ،ﻟﻴﺲ ﻣﻨﻬﻢ ﺇﻻ ﻟﻪ ﻣﻘﺎﻡ ﻣﻌﻠﻮﻡ ،ﻭﻻ ﻳﺘﺨﻄﺎﻩ ،ﻭﻫﻮ ﻋﻠﻰ ﻋﻤﻞ ﻗﺪ ﺃﻣﺮ ﺑﻪ .ﻻ ﻳﻘﺼﺮ ﻋﻨﻪ ﻭﻻ ﻳﺘﻌﺪﺍﻩ، ﻭﺃﻋﻼﻫﻢ ﺍﻟﺬﻳﻦ ﻋﻨﺪﻩ} :
Ÿ@ø‹©9$# tbqßsÎm7|¡ç„ ÇÊÒÈ tbrçŽÅ£óstGó¡tƒ Ÿwur ¾ÏmÏ?yŠ$t7Ïã ô`tã tbrçŽÉ9õ3tGó¡o„ Ÿw
) (1ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ . ٢٧ ) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٥٥ ) (3ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ . ٢٨ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ . ٥٠ ٣٠٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
(١) {ÇËÉÈ tbrçŽäIøÿtƒ Ÿw u‘$pk¨]9$#urﻭﻣﻨﻬﻢ ﺍﻷﻣﻼﻙ ﺍﻟﺜﻼﺛﺔ :ﺟﱪﺍﺋﻴﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ ،ﺍﳌﻮﻛﻠﻮﻥ ﺑﺎﳊﻴﺎﺓ ،ﻓﺠﱪﻳﻞ ﻣﻮﻛﻞ ﺑﺎﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺑﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ ،ﻭﻣﻴﻜﺎﺋﻴﻞ ﻣﻮﻛﻞ ﺑﺎﻟﻘﻄﺮ ﺍﻟﺬﻱ ﺑﻪ ﺣﻴﺎﺓ ﺍﻷﺭﺽ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ،ﻭﺇﺳﺮﺍﻓﻴﻞ ﻣﻮﻛﻞ ﺑﺎﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﺬﻱ ﺑﻪ ﺣﻴﺎﺓ ﺍﳋﻠﻖ ﺑﻌﺪ ﳑﺎﻢ. ﻓﻬﻢ ﺭﺳﻞ ﺍﷲ ﰲ ﺧﻠﻘﻪ ﻭﺃﻣﺮﻩ ،ﻭﺳﻔﺮﺍﺅﻩ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺎﺩﻩ ،ﻳﱰﻟﻮﻥ ﺍﻷﻣﺮ ﻣﻦ ﻋﻨﺪﻩ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﻌﺎﱂ ،ﻭﻳﺼﻌﺪﻭﻥ ﺇﻟﻴﻪ ﺑﺎﻷﻣﺮ ،ﻗﺪ ﺃﻃﺖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻢ ،ﻭﺣﻖ ﳍﺎ ﺃﻥ ﺗﺌﻂ ،ﻣﺎ ﻓﻴﻬﺎ ﻣﻮﺿﻊ ﺃﺭﺑﻊ ﺃﺻﺎﺑﻊ ﺇﻻ ﻭﻣﻠﻚ ﻗﺎﺋﻢ ﺃﻭ ﺭﺍﻛﻊ ﺃﻭ ﺳﺎﺟﺪ ﷲ ،ﻭﻳﺪﺧﻞ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﻣﻨﻬﻢ ﻛﻞ ﻳﻮﻡ ﺳﺒﻌﻮﻥ ﺃﻟﻔﺎ ﻻ ﻳﻌﻮﺩﻭﻥ ﺇﻟﻴﻪ ﺁﺧﺮ ﻣﺎ ﻋﻠﻴﻬﻢ.
ﺁﻳﺎﺕ ﻛﹶﺜِﲑﺓﹲ ﻭﺭﺩﺕ ﻓِﻲ ﺫِﻛﹾﺮِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺃﹶﺻﻨﺎﻓِﻬِﻢ ﻭﻣﺮﺍﺗِﺒِﻬِﻢ
ﻭﺍﻟﻘﺮﺁﻥ ﳑﻠﻮﺀ ﺑﺬﻛﺮ ﺍﳌﻼﺋﻜﺔ ﻭﺃﺻﻨﺎﻓﻬﻢ ﻭﻣﺮﺍﺗﺒﻬﻢ ،ﻓﺘﺎﺭﺓ ﻳﻘﺮﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﲰﻪ ﺑﺎﲰﻬﻢ، ﻭﺻﻼﺗﻪ ﺑﺼﻼﻢ ،ﻭﻳﻀﻴﻔﻬﻢ ﺇﻟﻴﻪ ﰲ ﻣﻮﺍﺿﻊ ﺍﻟﺘﺸﺮﻳﻒ ،ﻭﺗﺎﺭﺓ ﻳﺬﻛﺮ ﺣﻔﻬﻢ ﺑﺎﻟﻌﺮﺵ ﻭﲪﻠﻬﻢ ﻟﻪ ،ﻭﺑﺮﺍﺀﻢ ﻣﻦ ﺍﻟﺪﻧﻮ ،ﻭﺗﺎﺭﺓ ﻳﺼﻔﻬﻢ ﺑﺎﻹﻛﺮﺍﻡ ﻭﺍﻟﻜﺮﻡ ،ﻭﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﻌﻠﻮ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻹﺧﻼﺹ .ﻗﺎﻝ ﺗﻌﺎﱃ} ، (٢) {¾Ï&Î#ß™â‘ur ¾ÏmÎ7çFä.ur ¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ z`tB#uä <@ä. } : &(#qä9'ré&ur èps3Í´¯»n=yJø9$#ur uqèd žwÎ) tm»s9Î) Iw ¼çm¯Rr ’n<Î) ÏM»yJè=—à9$# z`ÏiB /ä3y_Ì•÷‚ã‹Ï9
{ÉOù=Ïèø9$#
)(٣
} ، (٤) {4 Í‘q–Y9$#
tûïÏ%©#Ï9 tbrã•ÏÿøótGó¡o„ur ¾ÏmÎ/ tbqãZÏB÷sãƒur öNÍkÍh5u‘ ωôJpt¿2
}،
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٨٥ ) (3ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ١٨ ) (4ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ . ٤٣ ) (5ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٧ ٣١٠
¼çmçGs3Í´¯»n=tBur öNä3ø‹n=tæ ’Ìj?|Áム“Ï%©!$# uqèd
tbqßsÎm7|¡ç„ ¼çms9öqym ô`tBur z¸ö•yèø9$# tbqè=ÏJøts† tûïÏ%©!$#
{(#qãZtB#uä
) (1ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺘﺎﻥ . ٢٠ ، ١٩
©ª!$# y‰Îgx
)(٥
}،
šúüÏjù!%tn spx6Í´¯»n=yJø9$# “t•s?ur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ öNÍkÍh5u‘ ωôJpt¿2 tbqßsÎm7|¡ç„ ĸö•yèø9$# ÉAöqym ô`ÏB
({
)(١
}،
šcqãBt•õ3•B ׊ $t6Ïã ö@t/
{ÇËÏÈ
)(٢
،
} )، (٣) {ÇËÉÏÈ ) šcr߉àfó¡o„ ¼ã&s!ur ¼çmtRqßsÎm6|¡ç„ur ¾ÏmÏ?yŠ$t7Ïã ô`tã tbrçŽÉ9õ3tGó¡o„ Ÿw š•În/u‘ y‰ZÏã tûïÏ%©!$# ¨bÎ } ، (٤) {ÇÌÑÈ ) tbqßJt«ó¡o„ Ÿw öNèdur Í‘$pk¨]9$#ur È@øŠ©9$$Î/ ¼çms9 tbqßsÎm7|¡ç„ y7În/u‘ y‰YÏã tûïÏ%©!$$sù (#rçŽy9ò6tFó™$# ÈbÎ*sù
} } ، (٧) {ÇËÊÈ tbqç/§•s)çRùQ$# çn߉pkô¶tƒ } ، (٦) {ÇÊÏÈ ;ou‘t•t/ ¤Q#t•Ï. } ، (٥) {ÇÊÊÈ tûüÎ6ÏF»x. $YB#t•Ï.
žw
„.(٨) {4’n?ôãF{$# Z~yJø9$# ’n<Î) tbqãè£J¡¡o ﻭﻛﺬﻟﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻃﺎﻓﺤﺔ ﺑﺬﻛﺮﻫﻢ .ﻓﻠﻬﺬﺍ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﺃﺣﺪ ﺍﻷﺻﻮﻝ ﺍﳋﻤﺴﺔ ﺍﻟﱵ ﻫﻲ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ.
ﻣﺬﹶﺍﻫِﺐ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﺍﻟﹾﻤﻔﹶﺎﺿﻠﹶﺔِ ﺑﻴﻦ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺻﺎﻟِﺤِﻲ ﺍﻟﹾﺒﺸﺮِ
ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﳌﻼﺋﻜﺔ ﻭﺻﺎﳊﻲ ﺍﻟﺒﺸﺮ ،ﻭﻳﻨﺴﺐ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺗﻔﻀﻴﻞ ﺻﺎﳊﻲ ﺍﻟﺒﺸﺮ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻓﻘﻂ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ،ﻭﺇﱃ ﺍﳌﻌﺘﺰﻟﺔ ﺗﻔﻀﻴﻞ ﺍﳌﻼﺋﻜﺔ ،ﻭﺃﺗﺒﺎﻉ ﺍﻷﺷﻌﺮﻱ ﻋﻠﻰ ﻗﻮﻟﲔ :ﻣﻨﻬﻢ ﻣﻦ ﻳﻔﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻒ ﻭﻻ ﻳﻘﻄﻊ ﰲ ﺫﻟﻚ ﻗﻮﻻ .ﻭﺣﻜﻲ ﻋﻦ ﺑﻌﻀﻬﻢ ﻣﻴﻠﻬﻢ ﺇﱃ ﺗﻔﻀﻴﻞ ﺍﳌﻼﺋﻜﺔ .ﻭﺣﻜﻲ ﺫﻟﻚ ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ. ﻭﻗﺎﻟﺖ ﺍﻟﺸﻴﻌﺔ :ﺇﻥ ﲨﻴﻊ ﺍﻷﺋﻤﺔ ﺃﻓﻀﻞ ﻣﻦ ﲨﻴﻊ ﺍﳌﻼﺋﻜﺔ .ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻓﺼﻞ ﺗﻔﺼﻴﻼ
) (1ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ . ٧٥ ) (2ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ . ٢٦ ) (3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ٢٠٦ ) (4ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ . ٣٨ ) (5ﺳﻮﺭﺓ ﺍﻻﻧﻔﻄﺎﺭ ﺁﻳﺔ . ١١ ) (6ﺳﻮﺭﺓ ﻋﺒﺲ ﺁﻳﺔ . ١٦ ) (7ﺳﻮﺭﺓ ﺍﳌﻄﻔﻔﲔ ﺁﻳﺔ . ٢١ ) (8ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺁﻳﺔ . ٨ : ٣١١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺁﺧﺮ .ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﳑﻦ ﻟﻪ ﻗﻮﻝ ﻳﺆﺛﺮ ﺇﻥ ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﺩﻭﻥ ﺑﻌﺾ. ﻭﻛﻨﺖ ﺗﺮﺩﺩﺕ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻟﻘﻠﺔ ﲦﺮﺎ ،ﻭﺃﺎ ﻗﺮﻳﺐ ﳑﺎ ﻻ ﻳﻌﲏ ،ﻭ }ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ{ ).(١ ﻭﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﱂ ﻳﺘﻌﺮﺽ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﻨﻔﻲ ﻭﻻ ﺇﺛﺒﺎﺕ ،ﻭﻟﻌﻠﻪ ﻳﻜﻮﻥ ﻗﺪ ﺗﺮﻙ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻗﺼﺪﺍ ،ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﻭﻗﻒ ﰲ ﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ ]ﻋﻠﻰ[ ﻣﺎ ﺫﻛﺮﻩ ﰲ " ﻣﺂﻝ ﺍﻟﻔﺘﺎﻭﻯ "
)(٢
ﻓﺈﻧﻪ ﺫﻛﺮ ﻣﺴﺎﺋﻞ ﱂ ﻳﻘﻄﻊ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻴﻬﺎ ﲜﻮﺍﺏ ،ﻭﻋﺪ ﻣﻨﻬﺎ:
ﺍﻟﺘﻔﻀﻴﻞ ﺑﲔ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ. ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ،ﻓﺈﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺒﻴﲔ ،ﻭﻟﻴﺲ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﺘﻘﺪ ﺃﻱ ﺍﻟﻔﺮﻳﻘﲔ ﺃﻓﻀﻞ ،ﻓﺈﻥ ﻫﺬﺍ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻟﺒﲔ ﻟﻨﺎ ﻧﺼﺎ ،ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ} :
tPöqu‹ø9$#
&.(٤) { ÇÏÍÈ $|‹Å¡nS y7•/u‘ tb%x. $tBur } ، (٣) {öNä3oYƒÏŠ öNä3s9 àMù=yJø.r
ﻭﰲ ﺍﻟﺼﺤﻴﺢ} :ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻓﺮﺍﺋﺾ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ ،ﻭﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ ،ﻭﺣﺮﻡ ﺃﺷﻴﺎﺀ ﻓﻼ ﺗﻨﺘﻬﻜﻮﻫﺎ ،ﻭﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎﺀ -ﺭﲪﺔ ﺑﻜﻢ ﻏﲑ ﻧﺴﻴﺎﻥ -ﻓﻼ ﺗﺴﺄﻟﻮﺍ ﻋﻨﻬﺎ{ . ﻓﺎﻟﺴﻜﻮﺕ ﻋﻦ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﻔﻴﺎ ﻭﺇﺛﺒﺎﺗﺎ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﺃﻭﱃ. ﻭﻻ ﻳﻘﺎﻝ :ﺇﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﻈﲑ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ؛ ﻷﻥ ﺍﻷﺩﻟﺔ ﻫﻨﺎ ﻣﺘﻜﺎﻓﺌﺔ ،ﻋﻠﻰ ﻣﺎ ﺃﺷﲑ ﺇﻟﻴﻪ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ .ﻭﲪﻠﲏ ﻋﻠﻰ ﺑﺴﻂ ﺍﻟﻜﻼﻡ ﻫﻨﺎ :ﺃﻥ ﺑﻌﺾ ﺍﳉﺎﻫﻠﲔ ﻳﺴﻴﺌﻮﻥ ﺍﻷﺩﺏ ﺑﻘﻮﳍﻢ :ﻛﺎﻥ ﺍﳌﻠﻚ ﺧﺎﺩﻣﺎ ﻟﻠﻨﱯ ! rﺃﻭ :ﺃﻥ ﺑﻌﺾ ﺍﳌﻼﺋﻜﺔ ﺧﺪﺍﻡ ﺑﲏ ﺁﺩﻡ !! ﻳﻌﻨﻮﻥ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻮﻛﻠﲔ ﺑﺎﻟﺒﺸﺮ ،ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺸﺮﻉ،
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻫﺪ ) ، (٢٣١٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ). (٣٩٧٦ ) (2ﻣﺂﻝ ﺍﻟﻔﺘﺎﻭﻯ -ﰲ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﺃﻧﻪ " ﻟﻺﻣﺎﻡ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﺍﳊﻨﻔﻲ ﺃﲤﻪ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ . " ٥٤٩ ) (3ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٣ ) (4ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ . ٦٤ ٣١٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﺎﻧﺒﺔ ﻟﻸﺩﺏ ،ﻭﺍﻟﺘﻔﻀﻴﻞ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻨﻘﺺ ﺃﻭ ﺍﳊﻤﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ ﻟﻠﺠﻨﺲ :-ﻻ ﺷﻚ ﰲ ﺭﺩﻩ ،ﻭﻟﻴﺲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﻈﲑ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ،ﻓﺈﻥ ﺗﻠﻚ ﻗﺪ ﻭﺟﺪ ﻓﻴﻬﺎ ﻧﺺ، ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : }
* ?<Ù÷èt/ 4’n?tã öNßgŸÒ÷èt/ $oYù=žÒsù ã@ß™”•9$# y7ù=Ï
<Ù÷èt/ 4’n?tã z`¿ÍhŠÎ;¨Y9$# uÙ÷èt/ $uZù=žÒsù ô‰s)s9ur
{¢
)(١
ﺍﻵﻳﺔ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ:
({ ) .(٢ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ ﻋﻨﺪ ﻗﻮﻝ
ﺍﻟﺸﻴﺦ " :ﻭﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ " ،ﻳﻌﲏ ﺍﻟﻨﱯ .r ﻭﺍﳌﻌﺘﱪ ﺭﺟﺤﺎﻥ ﺍﻟﺪﻟﻴﻞ ،ﻭﻻ ﻳﻬﺠﺮ ﺍﻟﻘﻮﻝ ﻷﻥ ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻓﻖ ﻋﻠﻴﻪ ،ﺑﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺴﺄﻟﺔ ﳐﺘﻠﻔﺎ ﻓﻴﻬﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ .ﻭﻗﺪ ﻛﺎﻥ ﺃﺑﻮ ﺣﻨﻴﻔﺔ
t
ﻳﻘﻮﻝ ﺃﻭﻻ ﺑﺘﻔﻀﻴﻞ
ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ،ﰒ ﻗﺎﻝ ﺑﻌﻜﺴﻪ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻮﻗﻒ ﺃﺣﺪ ﺃﻗﻮﺍﻟﻪ .ﻭﺍﻷﺩﻟﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺇﳕﺎ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻔﻀﻞ ،ﻻ ﻋﻠﻰ ﺍﻷﻓﻀﻠﻴﺔ ،ﻭﻻ ﻧﺰﺍﻉ ﰲ ﺫﻟﻚ. ﻭﻟﻠﺸﻴﺦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﻔﺰﺍﺭﻱ ﺭﲪﻪ ﺍﷲ ﻣﺼﻨﻒ ﲰﺎﻩ " ﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻟﺒﺸﺎﺭﺓ " ﰲ ﺗﻔﻀﻴﻞ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺍﳌﻠﻚ ،ﻗﺎﻝ ﰲ ﺁﺧﺮﻩ :ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺑﺪﻉ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ،ﺍﻟﱵ ﱂ ﻳﺘﻜﻠﻢ ﻓﻴﻬﺎ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻣﻦ ﺍﻷﻣﺔ ،ﻭﻻ ﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺃﻋﻼﻡ ﺍﻷﺋﻤﺔ ،ﻭﻻ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻬﺎ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ ،ﻭﻻ ﻳﺘﻌﻠﻖ ﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻛﺜﲑ ﻣﻦ ﺍﳌﻘﺎﺻﺪ .ﻭﳍﺬﺍ ﺧﻼ ﻋﻨﻬﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﻣﺼﻨﻔﺎﺕ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ،ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ،ﻭﻛﻞ ﻣﺘﻜﻠﻢ ﻓﻴﻬﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻈﺎﻫﺮ ﺑﻌﻠﻤﻪ ،ﱂ ﳜﻞ ﻛﻼﻣﻪ ﻋﻦ ﺿﻌﻒ ﻭﺍﺿﻄﺮﺍﺏ .ﺍﻧﺘﻬﻰ ،ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ. ﻓﻤﻤﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ :ﺃﻥ ﺍﷲ ﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺃﻥ ﻳﺴﺠﺪﻭﺍ ﻵﺩﻡ ،ﻭﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﻔﻀﻴﻠﻪ ﻋﻠﻴﻬﻢ ،ﻭﻟﺬﻟﻚ ﺍﻣﺘﻨﻊ ﺇﺑﻠﻴﺲ ﻭﺍﺳﺘﻜﱪ ﻭﻗﺎﻝ} ،
&y7tG÷ƒuäu‘r
.(٣) {¥’n?tã |MøB§•Ÿ2 “Ï%©!$# #x‹»ydﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﺇﻥ ﺳﺠﻮﺩ ﺍﳌﻼﺋﻜﺔ ﻛﺎﻥ ﺍﻣﺘﺜﺎﻻ ﻷﻣﺮ ﺭﻢ، ﻭﻋﺒﺎﺩﺓ ﻭﺍﻧﻘﻴﺎﺩﺍ ﻭﻃﺎﻋﺔ ﻟﻪ ،ﻭﺗﻜﺮﳝﺎ ﻵﺩﻡ ﻭﺗﻌﻈﻴﻤﺎ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺍﻷﻓﻀﻠﻴﺔ ،ﻛﻤﺎ ﱂ ) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٥٣ ) (2ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٥٥ ) (3ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٦٢ ٣١٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﻠﺰﻡ ﻣﻦ ﺳﺠﻮﺩ ﻳﻌﻘﻮﺏ ﻻﺑﻨﻪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺗﻔﻀﻴﻞ ﺍﺑﻨﻪ ﻋﻠﻴﻪ ،ﻭﻻ ﺗﻔﻀﻴﻞ ﺍﻟﻜﻌﺒﺔ ﻋﻠﻰ ﺑﲏ ﺁﺩﻡ ﺑﺴﺠﻮﺩﻫﻢ ﺇﻟﻴﻬﺎ ﺍﻣﺘﺜﺎﻻ ﻷﻣﺮ ﺭﻢ .ﻭﺃﻣﺎ ﺍﻣﺘﻨﺎﻉ ﺇﺑﻠﻴﺲ ،ﻓﺈﻧﻪ ﻋﺎﺭﺽ ﺍﻟﻨﺺ ﺑﺮﺃﻳﻪ ﻭﻗﻴﺎﺳﻪ ﺍﻟﻔﺎﺳﺪ ﺑﺄﻧﻪ ﺧﲑ ﻣﻨﻪ ،ﻭﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺼﻐﺮﻯ ،ﻭﺍﻟﻜﱪﻯ ﳏﺬﻭﻓﺔ ،ﺗﻘﺪﻳﺮﻫﺎ :ﻭﺍﻟﻔﺎﺿﻞ ﻻ ﻳﺴﺠﺪ ﻟﻠﻤﻔﻀﻮﻝ! ﻭﻛﻠﺘﺎ ﺍﳌﻘﺪﻣﺘﲔ ﻓﺎﺳﺪﺓ :ﺃﻣﺎ ﺍﻷﻭﱃ :ﻓﺈﻥ ﺍﻟﺘﺮﺍﺏ ﻳﻔﻮﻕ ﺍﻟﻨﺎﺭ ﰲ ﺃﻛﺜﺮ ﺻﻔﺎﺗﻪ ،ﻭﳍﺬﺍ ﺧﺎﻥ ﺇﺑﻠﻴﺲ ﻋﻨﺼﺮﻩ ،ﻓﺄﰉ ﻭﺍﺳﺘﻜﱪ ،ﻓﺈﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻨﺎﺭ ﻃﻠﺐ ﺍﻟﻌﻠﻮ ﻭﺍﳋﻔﺔ ﻭﺍﻟﻄﻴﺶ ﻭﺍﻟﺮﻋﻮﻧﺔ ،ﻭﺇﻓﺴﺎﺩ ﻣﺎ ﺗﺼﻞ ﺇﻟﻴﻪ ﻭﳏﻘﻪ ﻭﺇﻫﻼﻛﻪ ﻭﺇﺣﺮﺍﻗﻪ ،ﻭﻧﻔﻊ ﺁﺩﻡ ﻋﻨﺼﺮﻩ ،ﰲ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻜﺎﻧﺔ ،ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻷﻣﺮ ﺍﷲ ،ﻭﺍﻻﻋﺘﺮﺍﻑ ﻭﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ،ﻓﺈﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺘﺮﺍﺏ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺮﺻﺎﻧﺔ ،ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳋﻀﻮﻉ ﻭﺍﳋﺸﻮﻉ ﻭﺍﻟﺘﺬﻟﻞ ،ﻭﻣﺎ ﺩﻧﺎ ﻣﻨﻪ ﻳﻨﺒﺖ ﻭﻳﺰﻛﻮ ،ﻭﻳﻨﻤﻲ ﻭﻳﺒﺎﺭﻙ ﻓﻴﻪ ،ﺿﺪ ﺍﻟﻨﺎﺭ. ﻭﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﻫﻲ :ﺃﻥ ﺍﻟﻔﺎﺿﻞ ﻻ ﻳﺴﺠﺪ ﻟﻠﻤﻔﻀﻮﻝ -ﻓﺒﺎﻃﻠﺔ ،ﻓﺈﻥ ﺍﻟﺴﺠﻮﺩ ﻃﺎﻋﺔ ﷲ ﻭﺍﻣﺘﺜﺎﻝ ﻷﻣﺮﻩ ،ﻭﻟﻮ ﺃﻣﺮ ﺍﷲ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﺴﺠﺪﻭﺍ ﳊﺠﺮ ﻟﻮﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻻﻣﺘﺜﺎﻝ ﻭﺍﳌﺒﺎﺩﺭﺓ ،ﻭﻻ ﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺠﻮﺩ ﻟﻪ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺴﺎﺟﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺗﻜﺮﳝﻪ ﻭﺗﻌﻈﻴﻤﻪ ،ﻭﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﻓﻀﻠﻪ .ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﻳﻜﻮﻥ ﻗﻮﻟﻪ} : | Mø B§ • Ÿ 2
{¥ ’ n ? t ã
)(١
“Ï%©! $# #x‹»yd
ﺑﻌﺪ ﻃﺮﺩﻩ ﻻﻣﺘﻨﺎﻋﻪ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﻟﻪ ،ﻻ ﻗﺒﻠﻪ ،ﻓﻴﻨﺘﻔﻲ ﺍﻻﺳﺘﺪﻻﻝ
ﺑﻪ. ﻭﻣﻨﻪ :ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﳍﻢ ﻋﻘﻮﻝ ﻭﻟﻴﺴﺖ ﳍﻢ ﺷﻬﻮﺍﺕ ،ﻭﺍﻷﻧﺒﻴﺎﺀ ﳍﻢ ﻋﻘﻮﻝ ﻭﺷﻬﻮﺍﺕ ،ﻓﻠﻤﺎ ﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻦ ﺍﳍﻮﻯ ،ﻭﻣﻨﻌﻮﻫﺎ ﻋﻤﺎ ﲤﻴﻞ ﺇﻟﻴﻪ ﺍﻟﻄﺒﺎﻉ ،ﻛﺎﻧﻮﺍ ﺑﺬﻟﻚ ﺃﻓﻀﻞ .ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﳚﻮﺯ ﺃﻥ ﻳﻘﻊ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ]ﻣﻦ[ ﻣﺪﺍﻭﻣﺔ ﺍﻟﻄﺎﻋﺔ ﻭﲢﻤﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺗﺮﻙ ﺍﻟﻮﱏ ﻭﺍﻟﻔﺘﻮﺭ ﻓﻴﻬﺎ -ﻣﺎ ﻳﻔﻲ ﺑﺘﺠﻨﺐ ﺍﻷﻧﺒﻴﺎﺀ ﺷﻬﻮﺍﻢ ،ﻣﻊ ﻃﻮﻝ ﻣﺪﺓ ﻋﺒﺎﺩﺓ ﺍﳌﻼﺋﻜﺔ. ﻭﻣﻨﻪ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ]ﺍﳌﻼﺋﻜﺔ[ ﺭﺳﻼ ﺇﱃ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺳﻔﺮﺍﺀ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ .ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻗﺪ ﺍﻋﺘﻞ ﺑﻪ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ،ﻭﺍﺳﺘﺪﻻﳍﻢ ﺑﻪ ﺃﻗﻮﻯ ،ﻓﺈﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺮﺳﻠﲔ، ) (1ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٦٢ ٣١٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﻥ ﺛﺒﺖ ﺗﻔﻀﻴﻠﻬﻢ ﻋﻠﻰ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺑﺎﻟﺮﺳﺎﻟﺔ ،ﺛﺒﺖ ﺗﻔﻀﻴﻞ ﺍﻟﺮﺳﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺇﻟﻴﻬﻢ ﻋﻠﻴﻬﻢ ،ﻓﺈﻥ ﺍﻟﺮﺳﻮﻝ ﺍﳌﻠﻜﻲ ﻳﻜﻮﻥ ﺭﺳﻮﻻ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﺸﺮﻱ. ﻭﻣﻨﻪ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur
{$yg¯=ä.
)(١
ﺍﻵﻳﺎﺕ .ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﻭﻫﺬﺍ
ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻔﻀﻞ ﻻ ﻋﻠﻰ ﺍﻟﺘﻔﻀﻴﻞ ،ﻭﺁﺩﻡ ﻭﺍﳌﻼﺋﻜﺔ ﻻ ﻳﻌﻠﻤﻮﻥ ﺇﻻ ﻣﺎ ﻋﻠﻤﻬﻢ ﺍﷲ ،ﻭﻟﻴﺲ ﺍﳋﻀﺮ ﺃﻓﻀﻞ ﻣﻦ ﻣﻮﺳﻰ ،ﺑﻜﻮﻧﻪ ﻋﻠﻢ ﻣﺎ ﱂ ﻳﻌﻠﻤﻪ ﻣﻮﺳﻰ ،ﻭﻗﺪ ﺳﺎﻓﺮ ﻣﻮﺳﻰ ﻭﻓﺘﺎﻩ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﳋﻀﺮ ،ﻭﺗﺰﻭﺩ ﻟﺬﻟﻚ ،ﻭﻃﻠﺐ ﻣﻮﺳﻰ ﻣﻨﻪ ﺍﻟﻌﻠﻢ ﺻﺮﳛﺎ ،ﻭﻗﺎﻝ ﻟﻪ ﺍﳋﻀﺮ :ﺇﻧﻚ ﻋﻠﻰ ﻋﻠﻢ ﻣﻦ ﻋﻠﻢ ﺍﷲ ،ﺇﱃ ﺁﺧﺮ ﻛﻼﻣﻪ .ﻭﻻ ﺍﳍﺪﻫﺪ ﺃﻓﻀﻞ ﻣﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺑﻜﻮﻧﻪ ﺃﺣﺎﻁ ﲟﺎ ﱂ ﳛﻂ ﺑﻪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻤﺎ. ﻭﻣﻨﻪ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
àMø)n=yz $yJÏ9 y‰àfó¡n@ br& y7yèuZtB $tB
.(٢) {( £“y‰u‹Î/ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ:
ﻫﺬﺍ ﺩﻟﻴﻞ ﺍﻟﻔﻀﻞ ﻻ ﺍﻷﻓﻀﻠﻴﺔ ،ﻭﺇﻻ ﻟﺰﻡ ﺗﻔﻀﻴﻠﻪ ﻋﻠﻰ ﳏﻤﺪ .rﻓﺈﻥ ﻗﻠﺘﻢ :ﻫﻮ ﻣﻦ ﺫﺭﻳﺘﻪ ؟ ﻓﻤﻦ ﺫﺭﻳﺘﻪ ﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ ،ﺑﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﺫﺍ ﻗﻴﻞ ﻵﺩﻡ} :ﺍﺑﻌﺚ ﻣﻦ ﺫﺭﻳﺘﻚ ﺑﻌﺜﺎ ﺇﱃ ﺍﻟﻨﺎﺭ،
ﻳﺒﻌﺚ ﻣﻦ ﻛﻞ ﺃﻟﻒ ﺗﺴﻌﻤﺎﺋﺔ ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ،ﻭﻭﺍﺣﺪﺍ ﺇﱃ ﺍﳉﻨﺔ{ ) .(٣ﻓﻤﺎ ﺑﺎﻝ ﻫﺬﺍ ﺍﻟﺘﻔﻀﻴﻞ ﺳﺮﻯ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻷﻟﻒ ﻓﻘﻂ. ﻭﻣﻨﻪ :ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ " tﻣﺎ ﺧﻠﻖ ﺍﷲ ﺧﻠﻘﺎ ﺃﻛﺮﻡ ﻋﻠﻴﻪ ﻣﻦ ﳏﻤﺪ
r
"،
ﺍﳊﺪﻳﺚ .ﻓﺎﻟﺸﺄﻥ ﰲ ﺛﺒﻮﺗﻪ ،ﻭﺇﻥ ﺻﺢ ﻋﻨﻪ ﻓﺎﻟﺸﺄﻥ ﰲ ﺛﺒﻮﺗﻪ ﰲ ﻧﻔﺴﻪ ،ﻓﺈﻧﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ. ﻭﻣﻨﻪ :ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ
t
ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ
r
ﻗﺎﻝ} :ﺇﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺎﻟﺖ :ﻳﺎ
ﺭﺑﻨﺎ ،ﺃﻋﻄﻴﺖ ﺑﲏ ﺁﺩﻡ ﺍﻟﺪﻧﻴﺎ ﻳﺄﻛﻠﻮﻥ ﻓﻴﻬﺎ ﻭﻳﺸﺮﺑﻮﻥ ﻭﻳﻠﺒﺴﻮﻥ ،ﻭﳓﻦ ﻧﺴﺒﺢ ﲝﻤﺪﻙ ،ﻭﻻ
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٣١ ) (2ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ . ٧٥ : ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣١٦٩ﺃﲪﺪ ). (٤٣٥/٤ ٣١٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻧﺄﻛﻞ ﻭﻻ ﻧﺸﺮﺏ ﻭﻻ ﻧﻠﻬﻮ ،ﻓﻜﻤﺎ ﺟﻌﻠﺖ ﳍﻢ ﺍﻟﺪﻧﻴﺎ ﻓﺎﺟﻌﻞ ﻟﻨﺎ ﺍﻵﺧﺮﺓ ؟ ﻗﺎﻝ :ﻻ ﺃﺟﻌﻞ ﺻﺎﱀ ﺫﺭﻳﺔ ﻣﻦ ﺧﻠﻘﺖ ﺑﻴﺪﻱ ﻛﻤﻦ ﻗﻠﺖ ﻟﻪ :ﻛﻦ ﻓﻜﺎﻥ{ .ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ .ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺭﻭﱘ ،ﺃﻧﻪ ﻗﺎﻝ :ﺃﺧﱪﱐ ﺍﻷﻧﺼﺎﺭﻱ ،ﻋﻦ ﺍﻟﻨﱯ } rﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺎﻟﻮﺍ{ ،ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ} :ﻭﻳﻨﺎﻣﻮﻥ ﻭﻳﺴﺘﺮﳛﻮﻥ ،ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ: ﻻ ،ﻓﺄﻋﺎﺩﻭﺍ ﺍﻟﻘﻮﻝ ﺛﻼﺙ ﻣﺮﺍﺕ ،ﻛﻞ ﺫﻟﻚ ﻳﻘﻮﻝ :ﻻ{ . ﻭﺍﻟﺸﺄﻥ ﰲ ﺛﺒﻮﻤﺎ ،ﻓﺈﻥ ﰲ ﺳﻨﺪﻳﻬﻤﺎ ﻣﻘﺎﻻ ،ﻭﰲ ﻣﺘﻨﻬﻤﺎ ﺷﻴﺌﺎ ،ﻓﻜﻴﻒ ﻳﻈﻦ ﺑﺎﳌﻼﺋﻜﺔ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﷲ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ ؟ ﻭﻗﺪ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﺃﻢ ﻻ ﻳﺴﺒﻘﻮﻧﻪ ﺑﺎﻟﻘﻮﻝ ﻭﻫﻢ ﺑﺄﻣﺮﻩ ﻳﻌﻤﻠﻮﻥ .ﻭﻫﻞ ﻳﻈﻦ ﻢ ﺃﻢ ﻣﺘﱪﻣﻮﻥ ﺑﺄﺣﻮﺍﳍﻢ ،ﻣﺘﺸﻮﻗﻮﻥ ﺇﱃ ﻣﺎ ﺳﻮﺍﻫﺎ ﻣﻦ ﺷﻬﻮﺍﺕ ﺑﲏ ﺁﺩﻡ ؟ ﻭﺍﻟﻨﻮﻡ ﺃﺧﻮ ﺍﳌﻮﺕ ،ﻓﻜﻴﻒ ﻳﻐﺒﻄﻮﻢ ﺑﻪ ؟ ﻭﻛﻴﻒ ﻳﻈﻦ ﻢ ﺃﻢ ﻳﻐﺒﻄﻮﻢ ﺑﺎﻟﻠﻬﻮ، ﻭﻫﻮ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ) (١؟ ﻗﺎﻟﻮﺍ :ﺑﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻌﻜﺲ ،ﻓﺈﻥ ﺇﺑﻠﻴﺲ ﺇﳕﺎ ﻭﺳﻮﺱ ﺇﱃ ﺁﺩﻡ ﻭﺩﻻﻩ ) (1ﻫﻜﺬﺍ ﺃﻋﻞ ﺍﻟﺸﺎﺭﺡ ﺍﳊﺪﻳﺚ ﺇﺳﻨﺎﺩﺍ ﻭﻣﺘﻨﺎ ،ﻭﻣﺎ ﺃﺻﺎﺏ ﰲ ﺫﻟﻚ ﺍﻟﺴﺪﺍﺩ ،ﺇﺫ ﻗﺼﺮ ﰲ ﲣﺮﳚﻪ .ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺍﻟﻄﱪﺍﱐ ،ﻓﺈﺎ ﺿﻌﻴﻔﺔ ﺣﻘﺎ ،ﺑﻞ ﻏﺎﻳﺔ ﰲ ﺍﻟﻀﻌﻒ ،ﻓﻘﺪ ﻧﻘﻠﻬﺎ ﺍﺑﻦ ﻛﺜﲑ " ﰲ ﺗﻔﺴﲑ " ٢٠٦ : ٥ﺑﺈﺳﻨﺎﺩﳘﺎ ﻣﻦ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ .ﻭﻧﻘﻠﻬﺎ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٨٢ : ١ﻭﻗﺎﻝ " :ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﺍﻷﻭﺳﻂ .ﻭﻓﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺎﻟﺪ ﺍﳌﺼﻴﺼﻲ ،ﻭﻫﻮ ﻛﺬﺍﺏ ﻣﺘﺮﻭﻙ .ﻭﰲ ﺇﺳﻨﺎﺩ ﺍﻷﻭﺳﻂ ﻃﻠﺤﺔ ﺑﻦ ﺯﻳﺪ ،ﻭﻫﻮ ﻛﺬﺍﺏ ﺃﻳﻀﺎ " .ﻓﻬﺬﺍﻥ ﺇﺳﻨﺎﺩﺍﻥ ﻻ ﻧﻌﺒﺄ ﻤﺎ .ﻭﻟﻜﻦ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ ﰲ ﻛﺘﺎﺏ :ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺮﻳﺴﻲ )ﺹ ، (٣٤ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ،ﻣﻄﻮﻻ :ﺭﻭﺍﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ،ﻋﻦ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺳﻌﺪ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ .ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻻ ﻣﻐﻤﺰ ﻓﻴﻪ ،ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ، ٥٥ : ١ﳐﺘﺼﺮﺍ ،ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ،ﻭﺃﺷﺎﺭ ﺇﱃ ﺻﺤﺘﻪ .ﻭﺃﻣﺎ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺟﻨﺒﻞ :ﻓﺈﺎ ﻣﻦ ﺯﻳﺎﺩﺍﺗﻪ ﰲ )ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ( ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻦ ﺃﺑﻴﻪ )ﺹ ١٤٨ :ﻣﻦ ﻃﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ ﲟﻜﺔ( ،ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ :ﺣﺪﺛﲏ ﺍﳍﻴﺜﻢ ﺑﻦ ﺧﺎﺭﺟﺔ ،ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻼﻕ ، ﻭﻫﻮ ﻋﺜﻤﺎﻥ ﺑﻦ ﺣﺼﻦ ﺑﻦ ﻋﻼﻕ )ﻭﻛﺘﺐ ﰲ ﺍﳌﻄﺒﻮﻋﺔ :ﳏﺼﻦ ! ﺧﻄﺄ( ﲰﻌﺖ ﻋﺮﻭﺓ ﺑﻦ ﺭﻭﱘ ﻳﻘﻮﻝ :ﺃﺧﱪﱐ ﺍﻷﻧﺼﺎﺭﻱ ،ﻋﻦ ﺍﻟﻨﱯ " .ﻓﻬﺬﺍ ﺇﺳﻨﺎﺩﻩ ﻇﺎﻫﺮ ﺍﻟﺼﺤﺔ ﺃﻳﻀﺎ ،ﻭﺇﻥ ﱂ ﺃﺳﺘﻄﻊ ﺃﻥ ﺃﺟﺰﻡ ﺑﺬﻟﻚ؛ ﻷﻥ ﻋﺮﻭﺓ ﺑﻦ ﺭﻭﱘ ﱂ ﻳﺼﺮﺡ ﻓﻴﻪ ﺑﺄﻥ " ﺍﻷﻧﺼﺎﺭﻱ " ﺍﻟﺬﻱ ﺣﺪﺛﻪ ﺑﻪ ﺻﺤﺎﰊ ،ﻓﺠﻬﺎﻟﺔ ﺍﻟﺼﺤﺎﰊ ﻻ ﺗﻀﺮ ،ﻭﻫﻮ ﻳﺮﻭﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ ،ﻓﺈﻥ ﻳﻜﻨﻪ ﻳﻜﻦ ﺍﻹﺳﻨﺎﺩ ﺻﺤﻴﺤﺎ .ﻭﻫﺬﺍ ﳏﺘﻤﻞ ﺟﺪﺍ ،ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺃﻗﻄﻊ ﺑﻪ .ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ ، ٢٠٧ -٢٠٦ / ٥ﻧﻘﻼ ﻋﻦ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ،ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻼﻕ " :ﲰﻌﺖ ﻋﺮﻭﺓ ﺑﻦ ﺭﻭﱘ ﺍﻟﻠﺨﻤﻲ ،ﺣﺪﺛﲏ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻋﻦ ﺍﻟﻨﱯ " . .ﻓﻬﺬﺍ ﻗﺪ ﻳﺮﺟﺢ ﺃﻥ " ﺍﻷﻧﺼﺎﺭﻱ " ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ٣١٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻐﺮﻭﺭ ،ﺇﺫ ﺃﻃﻤﻌﻪ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻠﻜﺎ ﺑﻘﻮﻟﻪ} : ?z`ÏB $tRqä3s? ÷rr& Èû÷üs3n=tB $tRqä3s
br& HwÎ) Íot•yf¤±9$# ÍnÉ‹»yd ô`tã $yJä3š/u‘ $yJä38uhtR $tB
.(١) {ÇËÉÈ tûïÏ$Î#»sƒø:$#ﻓﺪﻝ ﺃﻥ ﺃﻓﻀﻠﻴﺔ ﺍﳌﻠﻚ ﺃﻣﺮ ﻣﻌﻠﻮﻡ ﻣﺴﺘﻘﺮ ﰲ
ﺍﻟﻔﻄﺮﺓ ،ﻳﺸﻬﺪ ﻟﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﻟﻨﺴﻮﺓ ﺍﻟﻼﰐ ﻗﻄﻌﻦ ﺃﻳﺪﻳﻬﻦ ﻋﻨﺪ ﺭﺅﻳﺔ ﻳﻮﺳﻒ: } .(٢) {ÇÌÊÈ ÒOƒÌ•x. Ô7n=tB žwÎ) !#x‹»yd ÷bÎ) #·Ž|³o0 #x‹»yd $tB ¬! |·»ym z`ù=è%urﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
Hw @è%
& .(٣) {( î7n=tB ’ÎoTÎ) öNä3s9 ãAqè%r& Iwur |=ø‹tóø9$# ãNn=ôãr& Iwur «!$# ßûÉî!#t“yz “ωZÏã óOä3s9 ãAqè%rﻗﺎﻝ ﺍﻷﻭﻟﻮﻥ:
ﺇﻥ ﻫﺬﺍ ﺇﳕﺎ ﻛﺎﻥ ﳌﺎ ﻫﻮ ﻣﺮﻛﻮﺯ ﰲ ﺍﻟﻨﻔﺲ :ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺧﻠﻖ ﲨﻴﻞ ﻋﻈﻴﻢ ،ﻣﻘﺘﺪﺭ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺍﳍﺎﺋﻠﺔ ،ﺧﺼﻮﺻﺎ ﺍﻟﻌﺮﺏ ،ﻓﺈﻥ ﺍﳌﻼﺋﻜﺔ ﻛﺎﻧﻮﺍ ﰲ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﻟﻌﻈﻤﺔ ﲝﻴﺚ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﳌﻼﺋﻜﺔ ﺑﻨﺎﺕ ﺍﷲ ،ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﻗﻮﳍﻢ ﻋﻠﻮﺍ ﻛﺒﲑﺍ. ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
* )’n?tã tbºt•ôJÏã tA#uäur zOŠÏdºt•ö/Î) tA#uäur %[nqçRur tPyŠ#uä #’s"sÜô¹$# ©!$# ¨bÎ
.(٤) {ÇÌÌÈ tûüÏJn=»yèø9$#ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﻗﺪ ﻳﺬﻛﺮ " ﺍﻟﻌﺎﳌﻮﻥ " ،ﻭﻻ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﻌﻤﻮﻡ ﺍﳌﻄﻠﻖ ،ﺑﻞ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﲝﺴﺒﻪ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} .(٥) {ÇÊÈ #·•ƒÉ‹tR šúüÏJn=»yèù=Ï9 tbqä3u‹Ï9 } :
&tbqè?ù's?r
ﺍﷲ ﺑﻦ ﺃﲪﺪ -ﻫﻮ " ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ " ،ﻭﻟﻜﻦ ﺇﺳﻨﺎﺩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﱂ ﻳﺘﺒﲔ ﱄ ﺻﺤﺘﻪ ﻣﻦ ﺿﻌﻔﻪ .ﻭﺃﻳﺎ ﻣﺎ ﻛﺎﻥ ،ﻓﺮﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ،ﻭﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺴﺎﻛﺮ -ﺗﺼﻠﺤﺎﻥ ﻟﻼﺳﺘﺸﻬﺎﺩ ،ﻭﺗﺆﻳﺪﺍﻥ ﺻﺤﺔ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ،ﺑﺈﺳﻨﺎﺩ ﺍﻟﺪﺍﺭﻣﻲ .ﺃﻣﺎ ﺇﻋﻼﻟﻪ ﻣﻦ ﺟﻬﺔ ﺍﳌﱳ ﻭﺍﳌﻌﲎ ،ﻓﺈﻧﻪ ﻏﲑ ﺟﻴﺪ ،ﻭﻻ ﻣﻘﺒﻮﻝ .ﻓﺈﻥ ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﻌﺘﺮﺿﻮﺍ ﺬﺍ ﻋﻠﻰ ﺭﻢ ،ﻭﱂ ﻳﺘﱪﻣﻮﺍ ﺑﺄﺣﻮﺍﳍﻢ ،ﻭﺇﳕﺎ ﺳﺄﻟﻮﺍ ﺭﻢ ،ﻭﻫﻢ ﻋﺒﺎﺩ ﻣﻄﻴﻌﻮﻥ ،ﻳﺮﺿﻮﻥ ﲟﺎ ﺃﻣﺮﻫﻢ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﺇﺫﺍ ﱂ ﻳﺴﺘﺠﺐ ﺩﻋﺎﺀﻫﻢ .ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﺍﻵﻳﺎﺕ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﰲ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ) :ﺃﲡﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﻳﻔﺴﺪ ﻓﻴﻬﺎ ﻭﻳﺴﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﳓﻦ ﻧﺴﺒﺢ ﲝﻤﺪﻙ ﻭﻧﻘﺪﺱ ﻟﻚ ﻗﺎﻝ ﺇﱐ ﺃﻋﻠﻢ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ ( -ﺍﻵﻳﺎﺕ ٣٠ . ٣٣) (1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ٢٠ ) (2ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ٣١ ) (3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ٥٠ ) (4ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ٣٣ ) (5ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ . ١ ٣١٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(٢) {ÇÌËÈ tûüÏHs>»yèø9$# ’n?tã AOù=Ïã 4’n?tã öNßg»tR÷ŽtI÷z$# ωs)s9ur } .(١) {ÇÊÏÎÈ tûüÏJn=»yèø9$# z`ÏB tb#t•ø.—%!$# ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : Ï p - ƒ Î Žy 9 ø 9 $ #
) ç Ž ö • y{ ö / ãf y 7 Í ´¯ » s9 ' ré & Ï M »ys Î =»¢ Á9$ # ( # qè = Ï H xå ur ( # qã Z t B #u ä t û ïÏ % ©! $ # ž c Î
.(٣) {ÇÐÈﻭﺍﻟﱪﻳﺔ :ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﻟﱪﺀ ،ﲟﻌﲎ ﺍﳋﻠﻖ ،ﻓﺜﺒﺖ ﺃﻥ ﺻﺎﳊﻲ ﺍﻟﺒﺸﺮ ﺧﲑ
ﺍﳋﻠﻖ .ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﺇﳕﺎ ﺻﺎﺭﻭﺍ ﺧﲑ ﺍﻟﱪﻳﺔ ﻟﻜﻮﻢ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﺍﳌﻼﺋﻜﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺃﻛﻤﻞ ،ﻓﺈﻢ ﻻ ﻳﺴﺄﻣﻮﻥ ﻭﻻ ﻳﻔﺘﺮﻭﻥ ،ﻓﻼ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺧﲑﺍ ﻣﻦ ﺍﳌﻼﺋﻜﺔ. ﻫﺬﺍ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ " ﺍﻟﱪﻳﺌﺔ " ﺑﺎﳍﻤﺰ ﻭﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ،ﺇﻥ ﻗﻠﻨﺎ :ﺇﺎ ﳐﻔﻔﺔ ﻣﻦ ﺍﳍﻤﺰﺓ ،ﻭﺇﻥ ﻗﻠﻨﺎ :ﺇﺎ ﻧﺴﺒﺔ ﺇﱃ ]ﺍﻟﱪﻯ[
)(٤
ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻔﺮﺍﺀ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﻋﻨﻪ
ﺍﳉﻮﻫﺮﻱ ﰲ ﺍﻟﺼﺤﺎﺡ :-ﻳﻜﻮﻥ ﺍﳌﻌﲎ :ﺃﻢ ﺧﲑ ﻣﻦ ﺧﻠﻖ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ،ﻓﻼ ﻋﻤﻮﻡ ﻓﻴﻬﺎ ﺇﺫﺍ ﻟﻐﲑ ﻣﻦ ﺧﻠﻖ ﻣﻦ ﺍﻟﺘﺮﺍﺏ. ﻗﺎﻝ ﺍﻷﻭﻟﻮﻥ :ﺇﳕﺎ ﺗﻜﻠﻤﻨﺎ ﰲ ﺗﻔﻀﻴﻞ ﺻﺎﳊﻲ ﺍﻟﺒﺸﺮ ﺇﺫﺍ ﻛﻤﻠﻮﺍ ،ﻭﻭﺻﻠﻮﺍ ﺇﱃ ﻏﺎﻳﺘﻬﻢ ﻭﺃﻗﺼﻰ ﺎﻳﺘﻬﻢ ،ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ .ﻭﻧﺎﻟﻮﺍ ﺍﻟﺰﻟﻔﻰ ،ﻭﺳﻜﻨﻮﺍ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻼ، ﻭﺣﺒﺎﻫﻢ ﺍﻟﺮﲪﻦ ﲟﺰﻳﺪ ﻗﺮﺑﻪ ،ﻭﲡﻠﻰ ﳍﻢ ﻟﻴﺴﺘﻤﺘﻌﻮﺍ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ .ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ: ﺍﻟﺸﺄﻥ ﰲ ﺃﻢ ﻫﻞ ﺻﺎﺭﻭﺍ ﺇﱃ ﺣﺎﻟﺔ ﻳﻔﻮﻗﻮﻥ ﻓﻴﻬﺎ ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﻳﺴﺎﻭﻭﻢ ﻓﻴﻬﺎ ؟ ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺛﺒﺖ ﺃﻢ ﻳﺼﲑﻭﻥ ﺇﱃ ﺣﺎﻝ ﻳﻔﻮﻗﻮﻥ ﻓﻴﻬﺎ ﺍﳌﻼﺋﻜﺔ ﺳﻠﻢ ﺍﳌﺪﻋﻰ ،ﻭﺇﻻ ﻓﻼ. ﻭﳑﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
ßxŠÅ¡yJø9$# y#Å3YtFó¡o„ `©9
& .(٥) {4 tbqç/§•s)çRùQ$# èps3Í´¯»n=yJø9$# Ÿwur °! #Y‰ö7tã šcqä3tƒ brﻭﻗﺪ ﺛﺒﺖ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻐﺔ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﻄﻮﻑ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ :ﻟﻦ ) (1ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ . ١٦٥ ) (2ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ﺁﻳﺔ . ٣٢ ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ﺁﻳﺔ . ٧ ) (4ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﱪ( ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﺼﺤﺎﺡ . ٣٦ / ١ﻥ . ) (5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٧٢ ٣١٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺴﺘﻨﻜﻒ ﺍﻟﻮﺯﻳﺮ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﺩﻣﺎ ﻟﻠﻤﻠﻚ ،ﻭﻻ ﺍﻟﺸﺮﻃﻲ ﺃﻭ ﺍﳊﺎﺭﺱ! ﻭﺇﳕﺎ ﻳﻘﺎﻝ :ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﻟﺸﺮﻃﻲ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﺩﻣﺎ ﻟﻠﻤﻠﻚ ﻭﻻ ﺍﻟﻮﺯﻳﺮ .ﻓﻔﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﻳﺘﺮﻗﻰ ﻣﻦ ﺍﻷﺩﱏ ﺇﱃ ﺍﻷﻋﻠﻰ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﺗﻔﻀﻴﻠﻬﻢ ﻋﻠﻰ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺛﺒﺖ ﰲ ﺣﻖ ﻏﲑﻩ ،ﺇﺫ ﱂ ﻳﻘﻞ ﺃﺣﺪ ﺇﻢ ﺃﻓﻀﻞ ﻣﻦ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﺩﻭﻥ ﺑﻌﺾ .ﺃﺟﺎﺏ ﺍﻵﺧﺮﻭﻥ ﺑﺄﺟﻮﺑﺔ ،ﺃﺣﺴﻨﻬﺎ ،ﺃﻭ ﻣﻦ ﺃﺣﺴﻨﻬﺎ :ﺃﻧﻪ ﻻ ﻧﺰﺍﻉ ﰲ ﻓﻀﻞ ﻗﻮﺓ ﺍﳌﻠﻚ ﻭﻗﺪﺭﺗﻪ ﻭﺷﺪﺗﻪ ﻭﻋﻈﻢ ﺧﻠﻘﻪ ،ﻭﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺧﻀﻮﻉ ﻭﺫﻝ ﻭﺍﻧﻘﻴﺎﺩ ،ﻭﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ]ﻻ ﻳﺴﺘﻨﻜﻒ[
)(١
ﻋﻨﻬﺎ ﻭﻻ ﻣﻦ ﻫﻮ ﺃﻗﺪﺭ ﻣﻨﻪ
ﻭﺃﻗﻮﻯ ﻭﺃﻋﻈﻢ ﺧﻠﻘﺎ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻷﻓﻀﻠﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﻛﻞ ﻭﺟﻪ. ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : î7n=tB ’ÎoTÎ) öNä3s9
ãAqè%r& Iwur |=ø‹tóø9$# ãNn=ôãr& Iwur «!$# ßûÉî!#t“yz “ωZÏã óOä3s9 ãAqè%r& Hw @è%
({ ) .(٢ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﻘﺎﻝ ﲟﻌﲎ :ﺇﱐ ﻟﻮ ﻗﻠﺖ ﺫﻟﻚ ﻻﺩﻋﻴﺖ ﻓﻮﻕ ﻣﱰﻟﱵ،
ﻭﻟﺴﺖ ﳑﻦ ﻳﺪﻋﻲ ﺫﻟﻚ .ﺃﺟﺎﺏ ﺍﻵﺧﺮﻭﻥ :ﺑﺄﻥ ﺍﻟﻜﻔﺎﺭ ﻛﺎﻧﻮﺍ ﻗﺪ ﻗﺎﻟﻮﺍ} :
#x‹»yd ÉA$tB
.(٣) { É-#uqó™F{$# †Îû ÓÅ´ôJtƒur uQ$yè©Ü9$# ã@à2ù'tƒ ÉAqß™§•9$#ﻓﺄﻣﺮ ﺃﻥ ﻳﻘﻮﻝ ﳍﻢ :ﺇﱐ ﺑﺸﺮ ﻣﺜﻠﻜﻢ
ﺃﺣﺘﺎﺝ ﺇﱃ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﻻﻛﺘﺴﺎﺏ ﻭﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ،ﻟﺴﺖ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﱂ ﳚﻌﻞ ﺍﷲ ﳍﻢ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﻓﻼ ﻳﻠﺰﻡ ﺣﻴﻨﺌﺬ ﺍﻷﻓﻀﻠﻴﺔ ﺍﳌﻄﻠﻘﺔ. ﻭﻣﻨﻪ ﻣﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﺑﺈﺳﻨﺎﺩﻩ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ
t
ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﺍﳌﺆﻣﻦ
ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ ،ﻭﰲ ﻛﻞ ﺧﲑ{ ) .(٤ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻗﻮﺓ ﺍﻟﺒﺸﺮ ﻻ ﺗﺪﺍﱐ ﻗﻮﺓ ﺍﳌﻠﻚ ﻭﻻ ﺗﻘﺎﺭﺎ .ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ .ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﻟﺒﺸﺮ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﻓﻼ ﺗﺪﺧﻞ ﺍﳌﻼﺋﻜﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ.
) (1ﰲ ﺍﻷﺻﻞ ) :ﻻ ﺍﺳﺘﻨﻜﻒ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ٥٠ ) (3ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ . ٧ ) (4ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٦٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٧٩ﺃﲪﺪ ). (٣٧٠/٢ ٣١٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻨﻪ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ
t
ﻋﻦ ﺍﻟﻨﱯ
r
ﺃﻧﻪ ﻗﺎﻝ ﻓﻴﻤﺎ ﻳﺮﻭﻱ ﻋﻦ
ﺭﺑﻪ Uﻗﺎﻝ} :ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ،ﻭﺃﻧﺎ ﻣﻌﻪ ﺇﺫﺍ ﺫﻛﺮﱐ ،ﻓﺈﻥ ﺫﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗﻪ ﰲ ﻧﻔﺴﻲ ،ﻭﺇﻥ ﺫﻛﺮﱐ ﰲ ﻣﻸ ﺫﻛﺮﺗﻪ ﰲ ﻣﻸ ﺧﲑ ﻣﻨﻬﻢ{ ) .(١ﺍﳊﺪﻳﺚ. ﻭﻫﺬﺍ ﻧﺺ ﰲ ﺍﻷﻓﻀﻠﻴﺔ .ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺧﲑﺍ ﻣﻨﻪ ﻟﻠﻤﺬﻛﻮﺭ] ،ﻻ ﺍﳋﲑﻳﺔ[ ) (٢ﺍﳌﻄﻠﻘﺔ. ﻭﻣﻨﻪ ﻣﺎ ﺭﻭﺍﻩ ﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ ﳏﻤﺪ ﺑﻦ ﺧﺰﳝﺔ ،ﺑﺴﻨﺪﻩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ،ﻋﻦ ﺃﻧﺲ tﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ } rﺑﻴﻨﺎ ﺃﻧﺎ ﺟﺎﻟﺲ ﺇﺫ ﺟﺎﺀ ﺟﱪﺍﺋﻴﻞ ،ﻓﻮﻛﺰ ﺑﲔ ﻛﺘﻔﻲ ،ﻓﻘﻤﺖ ﺇﱃ ﺷﺠﺮﺓ ﻣﺜﻞ ﻭﻛﺮﻱ ﺍﻟﻄﲑ ،ﻓﻘﻌﺪ ﰲ ﺇﺣﺪﺍﳘﺎ ،ﻭﻗﻌﺪﺕ ﰲ ﺍﻷﺧﺮﻯ ،ﻓﺴﻤﺖ ﻭﺍﺭﺗﻔﻌﺖ ﺣﱴ ﺳﺪﺕ ﺍﳋﺎﻓﻘﲔ ،ﻭﺃﻧﺎ ﺃﻗﻠﺐ ﺑﺼﺮﻱ ،ﻭﻟﻮ ﺷﺌﺖ ﺃﻥ ﺃﻣﺲ ﺍﻟﺴﻤﺎﺀ ﻣﺴﻴﺖ ،ﻓﻨﻈﺮﺕ ﺇﱃ ﺟﱪﺍﺋﻴﻞ ﻛﺄﻧﻪ ﺣﻠﺲ ﻻﻃﺊ ،ﻓﻌﺮﻓﺖ ﻓﻀﻞ ﻋﻠﻤﻪ ﺑﺎﷲ ﻋﻠﻲ{ ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﰲ ﺳﻨﺪﻩ ﻣﻘﺎﻝ ،ﻓﻼ ﻧﺴﻠﻢ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﺇﻻ ﺑﻌﺪ ﺛﺒﻮﺗﻪ ).(٣ ﻭﺣﺎﺻﻞ ﺍﻟﻜﻼﻡ :ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﻓﻀﻮﻝ ﺍﳌﺴﺎﺋﻞ ،ﻭﳍﺬﺍ ﱂ ﻳﺘﻌﺮﺽ ﳍﺎ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ،ﻭﺗﻮﻗﻒ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ ،ﻛﻤﺎ ﺗﻘﺪﻡ .ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ. ﻭﺟﻮﺏ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﻤﻦ ﺳﻤﻰ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﻣِﻦ ﺭﺳﻠِﻪِ ﻭﺃﹶﻧﺒِﻴﺎﺋِﻪِ
ﻭﺃﻣﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ ،ﻓﻌﻠﻴﻨﺎ ﺍﻹﳝﺎﻥ ﲟﻦ ﲰﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﻣﻦ ﺭﺳﻠﻪ ،ﻭﺍﻹﳝﺎﻥ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٧٠ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٦٧٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٦٠٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺩﺏ ) ، (٣٨٢٢ﺃﲪﺪ ). (٢٥١/٢ ) (2ﰲ ﺍﻷﺻﻞ ) :ﻻ ﺍﳋﲑﺓ( ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﻫﻮ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻹﻣﺎﻡ ﺍﻷﺋﻤﺔ ﺍﺑﻦ ﺧﺰﳝﺔ .ﺹ . ١٣٧ :ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ :ﺭﻭﺍﻩ ﻣﻦ ﻃﺮﻳﻖ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﻴﺪ ﺍﻹﻳﺎﺩﻱ ،ﻋﻦ ﺃﰊ ﻋﻤﺮﺍﻥ ﺍﳉﻮﱐ ،ﻋﻦ ﺃﻧﺲ .ﻭﻛﻠﻬﻢ ﺛﻘﺎﺕ .ﺗﻜﻠﻢ ﺑﻌﻀﻬﻢ ﰲ " ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﻴﺪ ﺍﻹﻳﺎﺩﻱ " ﻭﻫﻮ " ﺃﺑﻮ ﻗﺪﺍﻣﺔ ﺍﻹﻳﺎﺩﻱ " -ﺑﻐﲑ ﺣﺠﺔ ،ﻭﺍﻟﺮﺍﺟﺢ ﺗﻮﺛﻴﻘﻪ ،ﻛﻤﺎ ﺑﻴﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﺴﻨﺪ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ . ٥٧٥٠ :ﻭﺍﳊﺪﻳﺚ ﺫﻛﺮﻩ ﺃﻳﻀﺎ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ، ٧٥ : ١ﻭﻗﺎﻝ " :ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ،ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ،ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ " . ٣٢٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺳﻞ ﺭﺳﻼ ﺳﻮﺍﻫﻢ ﻭﺃﻧﺒﻴﺎﺀ ،ﻻ ﻳﻌﻠﻢ ﺃﲰﺎﺀﻫﻢ ﻭﻋﺪﺩﻫﻢ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻬﻢ .ﻓﻌﻠﻴﻨﺎ ﺍﻹﳝﺎﻥ ﻢ ﲨﻠﺔ؛ ﻷﻧﻪ ﱂ ﻳﺄﺕ ﰲ ﻋﺪﺩﻫﻢ ﻧﺺ .ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ} :
Wxß™â‘ur
.(١) {4 š•ø‹n=tã öNßgóÁÝÁø)tR öN©9 Wxß™â‘ur ã@ö6s% `ÏB š•ø‹n=tã öNßg»oYóÁ|Ás% ô‰s%ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
ô‰s)s9ur
&.(٢) {3 š•ø‹n=tã óÈÝÁø)tR öN©9 `¨B Nßg÷YÏBur y7ø‹n=tã $oYóÁ|Ás% `¨B Oßg÷YÏB y7Î=ö7s% `ÏiB Wxߙ①$uZù=y™ö‘r ﻭﻋﻠﻴﻨﺎ ﺍﻹﳝﺎﻥ ﺑﺄﻢ ﺑﻠﻐﻮﺍ ﲨﻴﻊ ﻣﺎ ﺃﺭﺳﻠﻮﺍ ﺑﻪ ،ﻋﻠﻰ ﻣﺎ ﺃﻣﺮﻫﻢ ﺍﷲ ﺑﻪ ،ﻭﺃﻢ ﺑﻴﻨﻮﻩ ﺑﻴﺎﻧﺎ ﻻ ﻳﺴﻊ ﺃﺣﺪﺍ ﳑﻦ ﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ ﺟﻬﻠﻪ ،ﻭﻻ ﳛﻞ ﺧﻼﻓﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ} : ßûüÎ7ßJø9$# à÷»n=t7ø9$#
} .(٣) {ÇÌÎÈ
ßûüÎ7ßJø9$# à÷»n=t7ø9$# š•ø‹n=tã $yJ¯RÎ*sù (#öq©9uqs? bÎ*sù
?ÚúüÎ7ßJø9$# à÷»n=t7ø9$# žwÎ) ÉAqß™§•9$# ’n?tã $tBur 4 (#r߉tGôgs? çnqãè‹ÏÜè
žwÎ) È@ß™”•9$# ’n?tã ö@ygsù
} .(٤) {ÇÑËÈ
} .(٥) {ÇÎÍÈ
bÎ)ur
4 tAqß™§•9$# (#qãè‹ÏÛr&ur
.(٦) {ÇÊËÈ ßûüÎ7ßJø9$# à÷»n=t7ø9$# $uZÏ9qß™u‘ 4’n?tã $yJ¯RÎ*sù óOçFøŠ©9uqs? cÎ*sù
ﺃﹸﻭﻟﹸﻮ ﺍﻟﹾﻌﺰﻡِ ﻣِﻦ ﺍﻟﺮﺳﻞِ
ﻭﺃﻣﺎ ﺃﻭﻟﻮ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﻟﺮﺳﻞ ﻓﻘﺪ ﻗﻴﻞ ﻓﻴﻬﻢ ﺃﻗﻮﺍﻝ ﺃﺣﺴﻨﻬﺎ :ﻣﺎ ﻧﻘﻠﻪ ﺍﻟﺒﻐﻮﻱ ﻭﻏﲑﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻗﺘﺎﺩﺓ :ﺃﻢ ﻧﻮﺡ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻣﻮﺳﻰ ،ﻭﻋﻴﺴﻰ ﻭﳏﻤﺪ ،ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ. ﻗﺎﻝ :ﻭﻫﻢ ﺍﳌﺬﻛﻮﺭﻭﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : zNtƒó•tB Èûøó$# Ó|¤ŠÏãur 4Óy›qãBur tLìÏdºt•ö/Î)ur
8yqœR `ÏBur š•ZÏBur öNßgs)»sV‹ÏB z`¿ÍhŠÎ;¨Y9$# z`ÏB $tRõ‹s{r& øŒÎ)ur
({ ) .(٧ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٦٤ ) (2ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٧٨ ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ . ٣٥ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ . ٨٢ ) (5ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺁﻳﺔ . ٥٤ ) (6ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﺁﻳﺔ . ١٢ : ) (7ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ . ٧ ٣٢١
* $tB ÈûïÏe$!$# z`ÏiB Nä3s9 tíuŽŸ°
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ tûïÏe$!$# (#qãKŠÏ%r& ÷br& ( #Ó|¤ŠÏãur 4Óy›qãBur tLìÏdºt•ö/Î) ÿ¾ÏmÎ/ $uZøŠ¢¹ur $tBur y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$#ur %[nqçR ¾ÏmÎ/ 4Óœ»ur
.(١) {ª!$# 4 ÏmøŠs9Î) öNèdqããô‰s? $tB tûüÏ.ÎŽô³ßJø9$# ’n?tã uŽã9x. 4 ÏmŠÏù (#qè%§•xÿtGs? Ÿwur ﻭﺃﻣﺎ ﺍﻹﳝﺎﻥ ﲟﺤﻤﺪ rﻓﺘﺼﺪﻳﻘﻪ ﻭﺍﺗﺒﺎﻉ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺇﲨﺎﻻ ﻭﺗﻔﺼﻴﻼ. ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﺎ ﺳﻤﻰ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﹾﻤﻨﺰﻟﹶﺔِ
ﻭﺃﻣﺎ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ ،ﻓﻨﺆﻣﻦ ﲟﺎ ﲰﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﺎ ﰲ ﻛﺘﺎﺑﻪ ،ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ،ﻭﻧﺆﻣﻦ ﺑﺄﻥ ﷲ ﺗﻌﺎﱃ ﺳﻮﻯ ﺫﻟﻚ ﻛﺘﺒﺎ ﺃﻧﺰﳍﺎ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻪ ،ﻻ ﻳﻌﺮﻑ ﺃﲰﺎﺀﻫﺎ ﻭﻋﺪﺩﻫﺎ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ. ﻭﺃﻣﺎ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ ،ﻓﺎﻹﻗﺮﺍﺭ ﺑﻪ ،ﻭﺍﺗﺒﺎﻉ ﻣﺎ ﻓﻴﻪ ،ﻭﺫﻟﻚ ﺃﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﻐﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ .ﻓﻌﻠﻴﻨﺎ ﺍﻹﳝﺎﻥ ﺑﺄﻥ ﺍﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﻋﻠﻰ ﺭﺳﻞ ﺍﷲ ﺃﺗﺘﻬﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺃﺎ ﺣﻖ ﻭﻫﺪﻯ ﻭﻧﻮﺭ ﻭﺑﻴﺎﻥ ﻭﺷﻔﺎﺀ .ﻗﺎﻝ ﺗﻌﺎﱃ (٢) {$uZøŠs9Î) tAÌ“Ré& !$tBur «!$$Î/ $¨YtB#uä (#þqä9qè% } :ﺇﱃ ﻗﻮﻟﻪ} :
!$tBur
& (٤) {ÇËÈ ãPq•‹s)ø9$# •‘yÛø9$# uqèd žwÎ) tm»s9Î) Iw ª!$# ÇÊÈ $O!9# } ، (٣) {óOÎgÎn/§‘ `ÏB šcq–ŠÎ;¨Y9$# u’ÎAréﺇﱃ ﻗﻮﻟﻪ} ، (٦) {¾ÏmÎn/§‘ `ÏB Ïmø‹s9Î) tAÌ“Ré& !$yJÎ/ ãAqß™§•9$# z`tB#uä } ، .(٥) {3 tb$s%ö•àÿø9$# tAt“Rr&ur } :
&Ÿxsùr
.(٧) {ÇÑËÈ #ZŽ•ÏWŸ2 $Zÿ»n=ÏF÷z$# ÏmŠÏù (#r߉y`uqs9 «!$# ÎŽö•xî ωZÏã ô`ÏB tb%x. öqs9ur 4 tb#uäö•à)ø9$# tbrã•-/y‰tFtƒﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻜﻠﻢ ﺎ ،ﻭﺃﺎ ﻧﺰﻟﺖ ﻣﻦ ﻋﻨﺪﻩ .ﻭﰲ ﺫﻟﻚ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻌﻠﻮ.
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١٣ ) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٣٦ : ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٣٦ ) (4ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺘﺎﻥ . ٢ ، ١ : ) (5ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ٤ ، ١ ) (6ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ . ٢٨٥ ) (7ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٨٢ ٣٢٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ tAt“Rr&ur tûïÍ‘É‹YãBur šúïÌ•Ïe±u;ãB z`¿ÍhŠÎ;¨Y9$# ª!$# y]yèt7sù Zoy‰Ïnºur Zp¨Bé& â¨$¨Z9$# tb%x. Ÿwur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB ã@ÏÜ»t7ø9$# Ïm‹Ï?ù'tƒ žw ÇÍÊÈ Ö“ƒÌ“tã ë=»tGÅ3s9 ¼çm¯RÎ)ur tAÌ“Ré& ü“Ï%©!$# zNù=Ïèø9$# (#qè?ré& tûïÏ%©!$# “t•tƒur
}،
(٢)
{ÇÍËÈ
öNà6În/§‘ `ÏiB ×psàÏãöq¨B Nä3ø?uä!$y_ ô‰s% â¨$¨Z9$# $pkš‰r'¯»tƒ (#qãZtB#uä šúïÏ%©#Ï9 uqèd ö@è%
} .(٤) {ÇÎÐÈ
}،
} :ﻭﻗﺎﻝ ﺗﻌﺎﱃ
} ، (١) {Èd,ysø9$$Î/ |=»tGÅ3ø9$# ãNßgyètB
7‰ŠÏHxq AOŠÅ3ym ô`ÏiB ×@ƒÍ”\s? ( ¾ÏmÏÿù=yz ô`ÏB (٣)
{¨,ysø9$#
uqèd š•Îi/¢‘ `ÏB š•ø‹s9Î)
tûüÏYÏB÷sßJù=Ïj9 ×puH÷qu‘ur “Y‰èdur Í‘r߉•Á9$# ’Îû $yJÏj9 Õä!$xÿÏ©ur
ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ.(٦) {4 $uZø9t“Rr& ü“Ï%©!$# Í‘q‘Z9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãZÏB$t«sù } .(٥) {( Õä!$xÿÏ©ur ”W‰èd .ﻛﺜﲑﺓ ﰲ ﺍﻟﻘﺮﺁﻥ
. ٢١٣ ( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ1) . ٤٢ ، ٤١ ( ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺍﻵﻳﺘﺎﻥ2) . ٦ ( ﺳﻮﺭﺓ ﺳﺒﺄ ﺁﻳﺔ3) . ٥٧ ( ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ4) . ٤٤ ( ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ5) . ٨ ( ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﺁﻳﺔ6) ٣٢٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻫﻞﹸ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﻣﺴﻠِﻤﻮﻥﹶ ﻣﺆﻣِﻨﻮﻥﹶ ﻗﻮﻟﻪ ) :ﻭﻧﺴﻤﻲ ﺃﻫﻞ ﻗﺒﻠﺘﻨﺎ ﻣﺴﻠﻤﲔ ﻣﺆﻣﻨﲔ ،ﻣﺎ ﺩﺍﻣﻮﺍ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ rﻣﻌﺘﺮﻓﲔ ،ﻭﻟﻪ ﺑﻜﻞ ﻣﺎ ﻗﺎﻟﻪ ﻭﺃﺧﱪ ﻣﺼﺪﻗﲔ (. ﺵ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﻣﻦ ﺻﻠﻰ ﺻﻼﺗﻨﺎ ،ﻭﺍﺳﺘﻘﺒﻞ ﻗﺒﻠﺘﻨﺎ ،ﻭﺃﻛﻞ ﺫﺑﻴﺤﺘﻨﺎ ،ﻓﻬﻮ
ﺍﳌﺴﻠﻢ ،ﻟﻪ ﻣﺎ ﻟﻨﺎ ﻭﻋﻠﻴﻪ ﻣﺎ ﻋﻠﻴﻨﺎ (١) {.ﻭﻳﺸﲑ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺬﺍ ﺍﻟﻜﻼﻡ ﺇﱃ ﺃﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﺣﺪ ،ﻭﺃﻥ ﺍﳌﺴﻠﻢ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻹﺳﻼﻡ ﺑﺎﺭﺗﻜﺎﺏ ﺍﻟﺬﻧﺐ ﻣﺎ ﱂ ﻳﺴﺘﺤﻠﻪ.
ﻭﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ " :ﺃﻫﻞ ﻗﺒﻠﺘﻨﺎ " ،ﻣﻦ ﻳﺪﻋﻲ ﺍﻹﺳﻼﻡ ﻭﻳﺴﺘﻘﺒﻞ ﺍﻟﻜﻌﺒﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ،ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺎﺻﻲ ،ﻣﺎ ﱂ ﻳﻜﺬﺏ ﺑﺸﻲﺀ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ .rﻭﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﳌﻌﻨﻴﲔ ﻋﻨﺪ ﻗﻮﻝ ﺍﻟﺸﻴﺦ " :ﻭﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ ﻣﺎ ﱂ ﻳﺴﺘﺤﻠﻪ " .ﻭﻋﻨﺪ ﻗﻮﻟﻪ " :ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﺣﺪ ،ﻭﺃﻫﻠﻪ ﰲ ﺃﺻﻠﻪ ﺳﻮﺍﺀ ".
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ ) ، (٣٨٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٠٨ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ ) ، (٣٩٦٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ ) ، (٢٦٤١ﺃﲪﺪ ). (٢٢٥/٣ ٣٢٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻜﹶﻒ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ ﺍﻟﹾﺒﺎﻃِﻞِ ﻭﺫﹶﻡ ﻋِﻠﹾﻤِﻬِﻢ ﻟِﺄﹶﻧﻬﻢ ﻳﺘﻜﹶﻠﱠﻤﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺈِﻟﹶﻪِ ﺑِ ﻐﻴﺮِ ﻋِﻠﹾﻢٍ ﻗﻮﻟﻪ ) :ﻭﻻ ﳔﻮﺽ ﰲ ﺍﷲ ،ﻭﻻ ﳕﺎﺭﻱ ﰲ ﺩﻳﻦ ﺍﷲ (. ﺵ :ﻳﺸﲑ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺍﻟﻜﻒ ﻋﻦ ﻛﻼﻡ ﺍﳌﺘﻜﻠﻤﲔ ﺍﻟﺒﺎﻃﻞ ،ﻭﺫﻡ ﻋﻠﻤﻬﻢ ،ﻓﺈﻢ ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻹﻟﻪ ﺑﻐﲑ ﻋﻠﻢ ﻭﻏﲑ ﺳﻠﻄﺎﻥ ﺃﺗﺎﻫﻢ} .
)“uqôgs? $tBur £`©à9$# žwÎ) tbqãèÎ7-Ftƒ bÎ
.(١) {ÇËÌÈ #“y‰çlù;$# ãNÍkÍh5§‘ `ÏiB Nèduä!%y` ô‰s)s9ur ( ߧàÿRF{$# ﻭﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ،ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﻨﻄﻖ ﰲ ﺫﺍﺕ ﺍﷲ ﺑﺸﻲﺀ ،ﺑﻞ ﻳﺼﻔﻪ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ :ﻣﻦ ﺃﻟﺰﻣﺘﻪ ﺍﻟﻘﻴﺎﻡ ﻣﻊ ﺃﲰﺎﺋﻲ ﻭﺻﻔﺎﰐ ﺃﻟﺰﻣﺘﻪ ﺍﻷﺩﺏ ،ﻭﻣﻦ ﻛﺸﻔﺖ ﻟﻪ ﺣﻘﻴﻘﺔ ﺫﺍﰐ ﺃﻟﺰﻣﺘﻪ ﺍﻟﻌﻄﺐ ،ﻓﺎﺧﺘﺮ ﺍﻷﺩﺏ ﺃﻭ ﺍﻟﻌﻄﺐ .ﻭﻳﺸﻬﺪ ﳍﺬﺍ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﻛﺸﻒ ﻟﻠﺠﺒﻞ ﻋﻦ ﺫﺍﺗﻪ ﺳﺎﺥ ﺍﳉﺒﻞ ﻭﺗﺪﻛﺪﻙ ﻭﱂ ﻳﺜﺒﺖ ﻋﻠﻰ ﻋﻈﻤﺔ ﺍﻟﺬﺍﺕ .ﻗﺎﻝ ] ﺍﻟﺸﺒﻠﻲ [ ) (٢ﺍﻻﻧﺒﺴﺎﻁ ﺑﺎﻟﻘﻮﻝ ﻣﻊ ﺍﳊﻖ ﺗﺮﻙ ﺍﻷﺩﺏ. ﻭﻗﻮﻟﻪ " :ﻭﻻ ﳕﺎﺭﻱ ﰲ ﺩﻳﻦ ﺍﷲ " .ﻣﻌﻨﺎﻩ :ﻻ ﳔﺎﺻﻢ ﺃﻫﻞ ﺍﳊﻖ ﺑﺈﻟﻘﺎﺀ ﺷﺒﻬﺎﺕ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻋﻠﻴﻬﻢ ،ﺍﻟﺘﻤﺎﺳﺎ ﻻﻣﺘﺮﺍﺋﻬﻢ ﻭﻣﻴﻠﻬﻢ؛ ﻷﻧﻪ ﰲ ﻣﻌﲎ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﻟﺒﺎﻃﻞ ،ﻭﺗﻠﺒﻴﺲ ﺍﳊﻖ، ﻭﺇﻓﺴﺎﺩ ﺩﻳﻦ ﺍﻹﺳﻼﻡ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺍﻵﻳﺔ . ٢٣ ) (2ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﺴﺒﻜﻲ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٣٢٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺠﺪﺍﻝِ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﹾ ِ ﻗﻮﻟﻪ ) :ﻭﻻ ﳒﺎﺩﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﻧﺸﻬﺪ ﺃﻧﻪ ﻛﻼﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ، ﻓﻌﻠﻤﻪ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﳏﻤﺪﺍ .rﻭﻫﻮ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻻ ﻳﺴﺎﻭﻳﻪ ﺷﻲﺀ ﻣﻦ ﻛﻼﻡ ﺍﳌﺨﻠﻮﻗﲔ، ﻭﻻ ﻧﻘﻮﻝ ﲞﻠﻘﻪ ،ﻭﻻ ﳔﺎﻟﻒ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ (. ﺵ :ﻓﻘﻮﻟﻪ " :ﻭﻻ ﳒﺎﺩﻝ ﰲ ﺍﻟﻘﺮﺁﻥ " ،ﳛﺘﻤﻞ ﺃﻧﻪ ﺃﺭﺍﺩ :ﺃﻧﺎ ﻻ ﻧﻘﻮﻝ ﻓﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﺧﺘﻠﻔﻮﺍ ،ﻭﺟﺎﺩﻟﻮﺍ ﺑﺎﻟﺒﺎﻃﻞ ﻟﻴﺪﺣﻀﻮﺍ ﺑﻪ ﺍﳊﻖ ،ﺑﻞ ﻧﻘﻮﻝ :ﺇﻧﻪ ﻛﻼﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ،ﺇﱃ ﺁﺧﺮ ﻛﻼﻣﻪ .ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﺃﺭﺍﺩ :ﺃﻧﺎ ﻻ ﳒﺎﺩﻝ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﺑﺘﺔ ،ﺑﻞ ﻧﻘﺮﺅﻩ ﺑﻜﻞ ﻣﺎ ﺛﺒﺖ ﻭﺻﺢ .ﻭﻛﻞ ﻣﻦ ﺍﳌﻌﻨﻴﲔ ﺣﻖ .ﻭﻳﺸﻬﺪ ﺑﺼﺤﺔ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ،ﻣﺎ ﺭﻭﻱ }ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ
t
ﺃﻧﻪ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺟﻼ ﻗﺮﺃ ﺁﻳﺔ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ
r
ﻳﻘﺮﺃ
ﺧﻼﻓﻬﺎ ،ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ ،ﻓﺎﻧﻄﻠﻘﺖ ﺑﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ] rﻓﺬﻛﺮﺕ[ ) (١ﺫﻟﻚ ﻟﻪ ،ﻓﻌﺮﻓﺖ ﰲ ﻭﺟﻬﻪ ﺍﻟﻜﺮﺍﻫﺔ ،ﻭﻗﺎﻝ :ﻛﻼﻛﻤﺎ ﳏﺴﻦ ،ﻻ ﲣﺘﻠﻔﻮﺍ ،ﻓﺈﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻬﻠﻜﻮﺍ{ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢ ﻰ
r
ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻓﻴﻪ ﺟﺤﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺨﺘﻠﻔﲔ ﻣﺎ ﻣﻊ ﺻﺎﺣﺒﻪ ﻣﻦ
ﺍﳊﻖ؛ ﻷﻥ ﻛﻼ ﺍﻟﻘﺎﺭﺋﲔ ﻛﺎﻥ ﳏﺴﻨﺎ ﻓﻴﻤﺎ ﻗﺮﺃﻩ ،ﻭﻋﻠﻞ ﺫﻟﻚ ﺑﺄﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻬﻠﻜﻮﺍ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺣﺬﻳﻔﺔ
t
ﻟﻌﺜﻤﺎﻥ
t
ﺃﺩﺭﻙ ﻫﺬﻩ ﺍﻷﻣﺔ ﻻ ﲣﺘﻠﻒ ﻛﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺍﻷﻣﻢ
ﻗﺒﻠﻬﻢ .ﻓﺠﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﺍﺟﺘﻤﺎﻋﺎ ﺳﺎﺋﻐﺎ ﻭﻫﻢ ﻣﻌﺼﻮﻣﻮﻥ ﺃﻥ ﳚﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺿﻼﻝ ،ﻭﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺗﺮﻙ ﻟﻮﺍﺟﺐ ،ﻭﻻ ﻓﻌﻞ ﶈﻈﻮﺭ ،ﺇﺫ ﻛﺎﻧﺖ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ ﺟﺎﺋﺰﺓ ﻻ ﻭﺍﺟﺒﺔ ،ﺭﺧﺼﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻗﺪ ﺟﻌﻞ ﺍﻻﺧﺘﻴﺎﺭ ﺇﻟﻴﻬﻢ ﰲ ﺃﻱ ﺣﺮﻑ ) (1ﰲ ﺍﻷﺻﻞ )ﻓﺬﻛﺮ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﻧﺴﺒﺔ ﺇﱃ ﺍﳊﺪﻳﺚ ﳌﺴﻠﻢ ﺧﻄﺄ ،ﺇﻣﺎ ﻣﻦ ﺍﻟﺸﺎﺭﺡ ،ﻭﺇﻣﺎ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ،ﺑﻞ ﻫﻮ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ٥٢ - ٥١ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .ﻭﻗﺪ ﻧﺺ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ -ﰲ ﺧﺎﲤﺔ ﻛﺘﺎﺏ ﺍﻻﺳﺘﻘﺮﺍﺽ ٥٦ - ٥٥ / ٥ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺮﻭﻩ ﻣﺴﻠﻢ . ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﺑﻨﺤﻮﻩ ،ﻣﻄﻮﻻ ﻭﳐﺘﺼﺮﺍ ، ٣٩٩٣ ، ٣٩٩٢ ، ٣٩٠٨ ، ٣٩٠٧ ، ٣٧٢٤ : . ٤٣٦٤ ، ٤٣٢٢ ٣٢٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﺧﺘﺎﺭﻭﻩ ،ﻛﻤﺎ ﺃﻥ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ ﱂ ﻳﻜﻦ ﻭﺍﺟﺒﺎ ﻋﻠﻴﻬﻢ ﻣﻨﺼﻮﺻﺎ .ﻭﳍﺬﺍ ﻛﺎﻥ ﺗﺮﺗﻴﺐ ﻣﺼﺤﻒ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﻏﲑ ﺗﺮﺗﻴﺐ ﺍﳌﺼﺤﻒ ﺍﻟﻌﺜﻤﺎﱐ ،ﻭﻛﺬﻟﻚ ﻣﺼﺤﻒ ﻏﲑﻩ .ﻭﺃﻣﺎ ﺗﺮﺗﻴﺐ ﺁﻳﺎﺕ ﺍﻟﺴﻮﺭ ﻓﻬﻮ ﺗﺮﺗﻴﺐ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ،ﻓﻠﻢ ﻳﻜﻦ ﳍﻢ ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﺁﻳﺔ ﻋﻠﻰ ﺁﻳﺔ ،ﲞﻼﻑ ﺍﻟﺴﻮﺭ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﺍﻷﻣﺔ ﺗﻔﺘﺮﻕ ﻭﲣﺘﻠﻒ ﻭﺗﺘﻘﺎﺗﻞ ﺇﻥ ﱂ ﲡﺘﻤﻊ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ،ﲨﻌﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻪ .ﻫﺬﺍ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻘﺮﺍﺀ ،ﻗﺎﻟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﻏﲑﻩ. ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺘﺮﺧﺺ ﰲ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ،ﳌﺎ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺸﻘﺔ ﻋﻠﻴﻬﻢ ﺃﻭﻻ ،ﻓﻠﻤﺎ ﺗﺬﻟﻠﺖ ﺃﻟﺴﻨﺘﻬﻢ ﺑﺎﻟﻘﺮﺍﺀﺓ ،ﻭﻛﺎﻥ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﻳﺴﲑﺍ ﻋﻠﻴﻬﻢ ،ﻭﻫﻮ ﺃﻭﻓﻖ ﳍﻢ :-ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺍﳊﺮﻑ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺍﻟﻌﺮﺿﺔ ﺍﻷﺧﲑﺓ. ﻭﺫﻫﺐ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻫﻞ ﺍﻟﻜﻼﻡ ﺇﱃ ﺃﻥ ﺍﳌﺼﺤﻒ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ .ﻭﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻧﻘﻞ ﺍﳌﺼﺤﻒ ﺍﻟﻌﺜﻤﺎﱐ .ﻭﺗﺮﻙ ﻣﺎ ﺳﻮﺍﻩ .ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳉﻮﺍﺏ ،ﻭﻫﻮ :ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺟﺎﺋﺰﺍ ﻻ ﻭﺍﺟﺒﺎ ،ﺃﻭ ﺃﻧﻪ ﺻﺎﺭ ﻣﻨﺴﻮﺧﺎ .ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺇﻧﻪ ﻛﺎﻥ ﳚﻮﺯ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﳌﻌﲎ! ﻓﻘﺪ ﻛﺬﺏ ﻋﻠﻴﻪ ،ﻭﺇﳕﺎ ﻗﺎﻝ) :ﻗﺪ ﻧﻈﺮﺕ ﺇﱃ ﺍﻟﻘﺮﺍﺀ ﻓﺮﺃﻳﺖ ﻗﺮﺍﺀﻢ ﻣﺘﻘﺎﺭﺑﺔ ،ﻭﺇﳕﺎ ﻫﻮ ﻛﻘﻮﻝ ﺃﺣﺪﻛﻢ :ﻫﻠﻢ ،ﻭﺃﻗﺒﻞ ،ﻭﺗﻌﺎﻝ ،ﻓﺎﻗﺮﺀﻭﺍ ﻛﻤﺎ ﻋﻠﻤﺘﻢ( ،ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ. ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻣﺮﻧﺎ ﺃﻥ ﻻ ﳒﺎﺩﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﺇﻻ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻣﻨﻬﻢ ،ﻓﻜﻴﻒ ﲟﻨﺎﻇﺮﺓ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ؟ ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺣﻴﺚ ﺍﳉﻤﻠﺔ ﺧﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ، ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻨﺎﻇﺮ ﻣﻦ ﱂ ﻳﻈﻠﻢ ﻣﻨﻬﻢ ﺇﻻ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ،ﻭﻟﻴﺲ ﺇﺫﺍ ﺃﺧﻄﺄ ﻳﻘﺎﻝ ﺇﻧﻪ ﻛﺎﻓﺮ، ﻗﺒﻞ ﺃﻥ ﺗﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺠﺔ ﺍﻟﱵ ﺣﻜﻢ ﺍﻟﺮﺳﻮﻝ ﺑﻜﻔﺮ ﻣﻦ ﺗﺮﻛﻬﺎ .ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻋﻔﺎ ﳍﺬﻩ ﺍﻷﻣﺔ ﻋﻦ ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ .ﻭﳍﺬﺍ ﺫﻡ ﺍﻟﺴﻠﻒ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ،ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﺁﺧﺮ ﺃﻣﺮﻫﻢ ﺍﻟﺴﻴﻒ. ﻭﺳﻴﺄﰐ ﳍﺬﺍ ﺍﳌﻌﲎ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ،ﻋﻨﺪ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ) :ﻭﻧﺮﻯ ﺍﳉﻤﺎﻋﺔ ﺣﻘﺎ ﻭﺻﻮﺍﺑﺎ ،ﻭﺍﻟﻔﺮﻗﺔ ﺯﻳﻐﺎ ﻭﻋﺬﺍﺑﺎ (. ٣٢٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﻮﻟﻪ " :ﻭﻧﺸﻬﺪ ﺃﻧﻪ ﻛﻼﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ " -ﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻨﺪ ﻗﻮﻟﻪ ) :ﻭﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻣﻨﻪ ﺑﺪﺍ ﺑﻼ ﻛﻴﻔﻴﺔ ﻗﻮﻻ (. ﻭﻗﻮﻟﻪ ) :ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ( ،ﻫﻮ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﲰﻲ ﺭﻭﺣﺎ ﻷﻧﻪ ﺣﺎﻣﻞ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺑﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺍﻟﺮﺳﻞ ﻣﻦ ﺍﻟﺒﺸﺮ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ،ﻭﻫﻮ ﺃﻣﲔ ﺣﻖ ﺃﻣﲔ ،ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ} : &ûüÎ7•B
tbqä3tGÏ9 y7Î7ù=s% 4’n?tã ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR
.(١) {ÇÊÒÎÈﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
)5Aqß™u‘ ãAöqs)s9 ¼çm¯RÎ
.(٢) {ÇËÊÈ &ûüÏBr& §NrO í$sÜ•B ÇËÉÈ &ûüÅ3tB ĸö•yèø9$# “ÏŒ y‰ZÏã >o§qè% “ÏŒ ÇÊÒÈ 5OƒÌ•x.ﻭﻫﺬﺍ ﻭﺻﻒ
ﺟﱪﺍﺋﻴﻞ .ﲞﻼﻑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ.(٣) {4 9•Ïã$x© ÉAöqs)Î/ uqèd $tBur ÇÍÉÈ 5OƒÌ•x. 5Aqß™u‘ ãAöqs)s9 ¼çm¯RÎ) } : ﺍﻵﻳﺎﺕ -ﻓﺈﻥ ﺍﻟﺮﺳﻮﻝ ﻫﻨﺎ ﻫﻮ ﳏﻤﺪ .r
ﻭﻗﻮﻟﻪ " :ﻓﻌﻠﻤﻪ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ " -ﺗﺼﺮﻳﺢ ﺑﺘﻌﻠﻴﻢ ﺟﱪﺍﺋﻴﻞ ﺇﻳﺎﻩ ،ﺇﺑﻄﺎﻻ ﻟﺘﻮﻫﻢ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻭﻏﲑﻫﻢ ﺃﻧﻪ ﺗﺼﻮﺭﻩ ﰲ ﻧﻔﺴﻪ ﺇﳍﺎﻣﺎ. ﻭﻗﻮﻟﻪ ) :ﻭﻻ ﻧﻘﻮﻝ ﲞﻠﻘﻪ ،ﻭﻻ ﳔﺎﻟﻒ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ( -ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺪ ﺧﺎﻟﻒ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ،ﻓﺈﻥ ﺳﻠﻒ ﺍﻷﻣﺔ ﻛﻠﻬﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻛﻼﻡ ﺍﷲ ﺑﺎﳊﻘﻴﻘﺔ ﻏﲑ ﳐﻠﻮﻕ ،ﺑﻞ ﻗﻮﻟﻪ " :ﻭﻻ ﳔﺎﻟﻒ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ " ،ﳎﺮﻯ ﻋﻠﻰ ﺇﻃﻼﻗﻪ :ﺃﻧﺎ ﻻ ﳔﺎﻟﻒ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﲨﻴﻊ ﻣﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﻓﺈﻥ ﺧﻼﻓﻬﻢ ﺯﻳﻎ ﻭﺿﻼﻝ ﻭﺑﺪﻋﺔ.
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺎﺕ . ١٩٥ - ١٩٣ ) (2ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ ﺍﻵﻳﺎﺕ . ٢١ - ١٩ ) (3ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ﺍﻵﻳﺘﺎﻥ . ٤١ ، ٤٠ ٣٢٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺨﻮﺍﺭِﺝِ ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ ﺑِﺎﻟﺘﻜﹾﻔِﲑِ ﺑِﻜﹸﻞﱢ ﺫﹶﻧﺐٍ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾ ﻟﹶﺎ ﻳﺠﻮﺯ ﺗﻜﹾﻔِﲑ ﺍﻟﹾﻤﺴﻠِﻢِ ﺑِﺬﹶﻧﺐٍ ﻟﹶﻢ ﻳﺴﺘﺤِﻠﱠﻪ
ﻗﻮﻟﻪ ) :ﻭﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ ،ﻣﺎ ﱂ ﻳﺴﺘﺤﻠﻪ ،ﻭﻻ ﻧﻘﻮﻝ ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻹﳝﺎﻥ ﺫﻧﺐ ﳌﻦ ﻋﻤﻠﻪ (. ﺵ :ﺃﺭﺍﺩ ﺑﺄﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺍﻟﺬﻳﻦ ﺗﻘﺪﻡ ﺫﻛﺮﻫﻢ ﰲ ﻗﻮﻟﻪ " :ﻭﻧﺴﻤﻲ ﺃﻫﻞ ﻗﺒﻠﺘﻨﺎ ﻣﺴﻠﻤﲔ ﻣﺆﻣﻨﲔ ،ﻣﺎ ﺩﺍﻣﻮﺍ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ
r
ﻣﻌﺘﺮﻓﲔ ،ﻭﻟﻪ ﺑﻜﻞ ﻣﺎ ﻗﺎﻝ ﻭﺃﺧﱪ ﻣﺼﺪﻗﲔ " ،ﻳﺸﲑ
ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺬﺍ ﺍﻟﻜﻼﻡ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﺘﻜﻔﲑ ﺑﻜﻞ ﺫﻧﺐ. ﻭﺍﻋﻠﻢ -ﺭﲪﻚ ﺍﷲ ﻭﺇﻳﺎﻧﺎ -ﺃﻥ ﺑﺎﺏ ﺍﻟﺘﻜﻔﲑ ﻭﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ،ﺑﺎﺏ ﻋﻈﻤﺖ ﺍﻟﻔﺘﻨﺔ ﻭﺍﶈﻨﺔ ﻓﻴﻪ ،ﻭﻛﺜﺮ ﻓﻴﻪ ﺍﻻﻓﺘﺮﺍﻕ ،ﻭﺗﺸﺘﺘﺖ ﻓﻴﻪ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻵﺭﺍﺀ ،ﻭﺗﻌﺎﺭﺿﺖ ﻓﻴﻪ ﺩﻻﺋﻠﻬﻢ .ﻓﺎﻟﻨﺎﺱ ﻓﻴﻪ، ﰲ ﺟﻨﺲ ﺗﻜﻔﲑ ﺃﻫﻞ ﺍﳌﻘﺎﻻﺕ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻔﺎﺳﺪﺓ ،ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺤﻖ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺭﺳﻮﻟﻪ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻭﺍﳌﺨﺎﻟﻔﺔ ﻟﺬﻟﻚ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ،ﻋﻠﻰ ﻃﺮﻓﲔ ﻭﻭﺳﻂ ،ﻣﻦ ﺟﻨﺲ ﺍﻻﺧﺘﻼﻑ ﰲ ﺗﻜﻔﲑ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﻌﻤﻠﻴﺔ: ﻓﻄﺎﺋﻔﺔ ﺗﻘﻮﻝ :ﻻ ﻧﻜﻔﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺃﺣﺪﺍ ،ﻓﺘﻨﻔﻲ ﺍﻟﺘﻜﻔﲑ ﻧﻔﻴﺎ ﻋﺎﻣﺎ ،ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﰲ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻨﺎﻓﻘﲔ ،ﺍﻟﺬﻳﻦ ﻓﻴﻬﻢ ﻣﻦ ﻫﻮ ﺃﻛﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ،ﻭﻓﻴﻬﻢ ﻣﻦ ﻗﺪ ﻳﻈﻬﺮ ﺑﻌﺾ ﺫﻟﻚ ﺣﻴﺚ ﳝﻜﻨﻬﻢ ،ﻭﻫﻢ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ. ﻭﺃﻳﻀﺎ :ﻓﻼ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﻟﺮﺟﻞ ﻟﻮ ﺃﻇﻬﺮ ﺇﻧﻜﺎﺭ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ، ﻭﺍﶈﺮﻣﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ ،ﻭﳓﻮ ﺫﻟﻚ ﻓﺈﻧﻪ ﻳﺴﺘﺘﺎﺏ ،ﻓﺈﻥ ﺗﺎﺏ ،ﻭﺇﻻ ﻗﺘﻞ ﻛﺎﻓﺮﺍ ﻣﺮﺗﺪﺍ. ﻭﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺮﺩﺓ ﻣﻈﻨﺘﻬﻤﺎ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻔﺠﻮﺭ ،ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﳋﻼﻝ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ،ﺑﺴﻨﺪﻩ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ،ﺃﻧﻪ ﻗﺎﻝ :ﺇﻥ ﺃﺳﺮﻉ ﺍﻟﻨﺎﺱ ﺭﺩﺓ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ .ﻭﻛﺎﻥ ﻳﺮﻯ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻓﻴﻬﻢ} :
’Îû (#qàÊqèƒs† 4Ó®Lym öNåk÷]tã óÚÍ•ôãr'sù $uZÏF»tƒ#uä þ’Îû tbqàÊqèƒs† tûïÏ%©!$# |M÷ƒr&u‘ #sŒ Î)ur
.(١) {4 ¾ÍnÎŽö•xî B]ƒÏ‰tn ) (1ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ٦٨ ٣٢٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﳍﺬﺍ ﺍﻣﺘﻨﻊ ﻛﺜﲑ ﻣﻦ ﺍﻷﺋﻤﺔ ﻋﻦ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ ﺑﺄﻧﺎ ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﺑﺬﻧﺐ ،ﺑﻞ ﻳﻘﺎﻝ: ﻻ ﻧﻜﻔﺮﻫﻢ ﺑﻜﻞ ﺫﻧﺐ .ﻛﻤﺎ ﺗﻔﻌﻠﻪ ﺍﳋﻮﺍﺭﺝ .ﻭﻓﺮﻕ ﺑﲔ ﺍﻟﻨﻔﻲ ﺍﻟﻌﺎﻡ ﻭﻧﻔﻲ ﺍﻟﻌﻤﻮﻡ، ﻭﺍﻟﻮﺍﺟﺐ ﺇﳕﺎ ﻫﻮ ﻧﻔﻲ ﺍﻟﻌﻤﻮﻡ ،ﻣﻨﺎﻗﻀﺔ ﻟﻘﻮﻝ ﺍﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ ﺑﻜﻞ ﺫﻧﺐ .ﻭﳍﺬﺍ ﻭﺍﷲ ﺃﻋﻠﻢ -ﻗﻴﺪﻩ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺑﻘﻮﻟﻪ " :ﻣﺎ ﱂ ﻳﺴﺘﺤﻠﻪ ".ﻭﰲ ﻗﻮﻟﻪ " :ﻣﺎ ﱂ ﻳﺴﺘﺤﻠﻪ " ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﺮﺍﺩﻩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻔﻲ ﺍﻟﻌﺎﻡ ﻟﻜﻞ ﺫﻧﺐ، ﺍﻟﺬﻧﻮﺏ ﺍﻟﻌﻤﻠﻴﺔ ﻻ ﺍﻟﻌﻠﻤﻴﺔ .ﻭﻓﻴﻪ ﺇﺷﻜﺎﻝ ﻓﺈﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﻜﺘﻒ ﻣﻦ ﺍﳌﻜﻠﻒ ﰲ ﺍﻟﻌﻤﻠﻴﺎﺕ ﲟﺠﺮﺩ ﺍﻟﻌﻤﻞ ﺩﻭﻥ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﰲ ﺍﻟﻌﻠﻤﻴﺎﺕ ﲟﺠﺮﺩ ﺍﻟﻌﻠﻢ ﺩﻭﻥ ﺍﻟﻌﻤﻞ ،ﻭﻟﻴﺲ ﺍﻟﻌﻤﻞ ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ ،ﺑﻞ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺃﺻﻞ ﻟﻌﻤﻞ ﺍﳉﻮﺍﺭﺡ ،ﻭﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﺗﺒﻊ .ﺇﻻ ﺃﻥ ﻳﻀﻤﻦ ﻗﻮﻟﻪ " :ﻳﺴﺘﺤﻠﻪ " ﲟﻌﲎ :ﻳﻌﺘﻘﺪﻩ ،ﺃﻭ ﳓﻮ ﺫﻟﻚ. ﻭﻗﻮﻟﻪ " :ﻭﻻ ﻧﻘﻮﻝ ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻹﳝﺎﻥ ﺫﻧﺐ ﳌﻦ ﻋﻤﻠﻪ " ﺇﱃ ﺁﺧﺮ ﻛﻼﻣﻪ ،ﺭﺩ ﻋﻠﻰ ﺍﳌﺮﺟﺌﺔ ،ﻓﺈﻢ ﻳﻘﻮﻟﻮﻥ :ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻹﳝﺎﻥ ﺫﻧﺐ ،ﻛﻤﺎ ﻻ ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﻜﻔﺮ ﻃﺎﻋﺔ. ﻓﻬﺆﻻﺀ ﰲ ﻃﺮﻑ ،ﻭﺍﳋﻮﺍﺭﺝ ﰲ ﻃﺮﻑ ،ﻓﺈﻢ ﻳﻘﻮﻟﻮﻥ ﻳﻜﻔﺮ ﺍﳌﺴﻠﻢ ﺑﻜﻞ ﺫﻧﺐ ،ﺃﻭ ﺑﻜﻞ ﺫﻧﺐ ﻛﺒﲑ ،ﻭﻛﺬﻟﻚ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﳛﺒﻂ ﺇﳝﺎﻧﻪ ﻛﻠﻪ ﺑﺎﻟﻜﺒﲑﺓ ،ﻓﻼ ﻳﺒﻘﻰ ﻣﻌﻪ ﺷﻲﺀ ﻣﻦ ﺍﻹﳝﺎﻥ .ﻟﻜﻦ ﺍﳋﻮﺍﺭﺝ ﻳﻘﻮﻟﻮﻥ :ﳜﺮﺝ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﻳﺪﺧﻞ ﰲ ﺍﻟﻜﻔﺮ! ﻭﺍﳌﻌﺘﺰﻟﺔ ﻳﻘﻮﻟﻮﻥ :ﳜﺮﺝ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﻻ ﻳﺪﺧﻞ ﰲ ﺍﻟﻜﻔﺮ ! ﻭﻫﺬﻩ ﺍﳌﱰﻟﺔ ﺑﲔ ﺍﳌﱰﻟﺘﲔ!! ﻭﺑﻘﻮﳍﻢ ﲞﺮﻭﺟﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺃﻭﺟﺒﻮﺍ ﻟﻪ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ! ﻭﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻻ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﰲ ﺍﻷﻋﻤﺎﻝ ،ﻟﻜﻦ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ ﻣﺘﺄﻭﻻ ،ﻓﻴﻘﻮﻟﻮﻥ :ﻳﻜﻔﺮ ﻛﻞ ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻻ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﺘﻬﺪ ﺍﳌﺨﻄﺊ ﻭﻏﲑﻩ ،ﺃﻭ ﻳﻘﻮﻟﻮﻥ :ﻳﻜﻔﺮ ﻛﻞ ﻣﺒﺘﺪﻉ، ﻭﻫﺆﻻﺀ ﻳﺪﺧﻞ ﻋﻠﻴﻬﻢ ﰲ ﻫﺬﺍ ﺍﻹﺛﺒﺎﺕ ﺍﻟﻌﺎﻡ ﺃﻣﻮﺭ ﻋﻈﻴﻤﺔ ،ﻓﺈﻥ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻗﺪ ﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻪ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ ،ﻭﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺍﻟﱵ ﳛﺘﺞ ﺎ ﻫﺆﻻﺀ ﺗﻌﺎﺭﺽ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ﺍﻟﱵ ﳛﺘﺞ ﺎ ﺃﻭﻟﺌﻚ ،ﻭﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻮﻋﻴﺪ ﻣﺒﺴﻮﻁ ﰲ ﻣﻮﺿﻌﻪ. ﻭﺳﻴﺄﰐ ﺑﻌﻀﻪ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺸﻴﺦ " :ﻭﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺍﻟﻨﺎﺭ ﻻ ﳜﻠﺪﻭﻥ ،ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻣﻮﺣﺪﻭﻥ ". ٣٣٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ :ﺃﻥ ﺍﻟﺒﺪﻉ ﻫﻲ ﻣﻦ ﻫﺬﺍ ﺍﳉﻨﺲ ،ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ، ﻟﻜﻦ ﺗﺄﻭﻝ ﺗﺄﻭﻳﻼ ﺃﺧﻄﺄ ﻓﻴﻪ ،ﺇﻣﺎ ﳎﺘﻬﺪﺍ ﻭﺇﻣﺎ ﻣﻔﺮﻃﺎ ﻣﺬﻧﺒﺎ ،ﻓﻼ ﻳﻘﺎﻝ :ﺇﻥ ﺇﳝﺎﻧﻪ ﺣﺒﻂ ﺮﺩ ﺫﻟﻚ ،ﺇﻻ ﺃﻥ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ،ﺑﻞ ﻫﺬﺍ ﻣﻦ ﺟﻨﺲ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻻ ﻧﻘﻮﻝ :ﻻ ﻳﻜﻔﺮ ،ﺑﻞ ﺍﻟﻌﺪﻝ ﻫﻮ ﺍﻟﻮﺳﻂ ،ﻭﻫﻮ :ﺃﻥ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺒﺎﻃﻠﺔ ﺍﳌﺒﺘﺪﻋﺔ ﺍﶈﺮﻣﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻧﻔﻲ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻟﺮﺳﻮﻝ rﺃﻭ ﺇﺛﺒﺎﺕ ﻣﺎ ﻧﻔﺎﻩ ،ﺃﻭ ﺍﻷﻣﺮ ﲟﺎ ﻰ ﻋﻨﻪ ،ﺃﻭ ﺍﻟﻨﻬﻲ ﻋﻤﺎ ﺃﻣﺮ ﺑﻪ :- ﻳﻘﺎﻝ ﻓﻴﻬﺎ ﺍﳊﻖ ،ﻭﻳﺜﺒﺖ ﳍﺎ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮﺹ ،ﻭﻳﺒﲔ ﺃﺎ ﻛﻔﺮ ،ﻭﻳﻘﺎﻝ :ﻣﻦ ﻗﺎﳍﺎ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻛﻤﺎ ﻳﺬﻛﺮ ﻣﻦ ﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻟﻈﻠﻢ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ ،ﻭﻛﻤﺎ ﻗﺪ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﳌﺸﺎﻫﲑ ﺑﺘﻜﻔﲑ ﻣﻦ ﻗﺎﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ،ﻭﺃﻥ ﺍﷲ ﻻ ﻳﺮﻯ ﰲ ﺍﻵﺧﺮﺓ، ﻭﻻ ﻳﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ ،ﻭﻋﻦ ﺃﰊ ﻳﻮﺳﻒ ﺭﲪﻪ ﺍﷲ ،ﺃﻧﻪ ﻗﺎﻝ :ﻧﺎﻇﺮﺕ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﻣﺪﺓ ،ﺣﱴ ﺍﺗﻔﻖ ﺭﺃﻳﻲ ﻭﺭﺃﻳﻪ :ﺃﻥ ﻣﻦ ﻗﺎﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻓﻬﻮ ﻛﺎﻓﺮ.
ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﺍﻟﹾﺒﻐﻲِ ﺃﹶﻥﹾ ﻳﺸﻬﺪ ﻋﻠﹶﻰ ﻣﻌﻴﻦٍ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻐﻔِﺮ ﻟﹶﻪ
ﻭﺃﻣﺎ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ ،ﺇﺫﺍ ﻗﻴﻞ :ﻫﻞ ﺗﺸﻬﺪﻭﻥ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ ﻭﺃﻧﻪ ﻛﺎﻓﺮ ؟ ﻓﻬﺬﺍ ﻻ ﻧﺸﻬﺪ ﻋﻠﻴﻪ ﺇﻻ ﺑﺄﻣﺮ ﲡﻮﺯ ﻣﻌﻪ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺈﻧﻪ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﻐﻲ ﺃﻥ ﻳﺸﻬﺪ ﻋﻠﻰ ﻣﻌﲔ ﺃﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﻟﻪ ﻭﻻ ﻳﺮﲪﻪ ﺑﻞ ﳜﻠﺪﻩ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﺈﻥ ﻫﺬﺍ ﺣﻜﻢ ﺍﻟﻜﺎﻓﺮ ﺑﻌﺪ ﺍﳌﻮﺕ .ﻭﳍﺬﺍ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ " :ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻐﻲ " .ﻭﺫﻛﺮ ﻓﻴﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ
r
t
ﻗﺎﻝ:
ﻳﻘﻮﻝ} :ﻛﺎﻥ ﺭﺟﻼﻥ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﺘﻮﺍﺧﻴﲔ ،ﻓﻜﺎﻥ ﺃﺣﺪﳘﺎ
ﻳﺬﻧﺐ ،ﻭﺍﻵﺧﺮ ﳎﺘﻬﺪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﻜﺎﻥ ﻻ ﻳﺰﺍﻝ ﺍﺘﻬﺪ ﻳﺮﻯ ﺍﻵﺧﺮ ﻋﻠﻰ ﺍﻟﺬﻧﺐ ،ﻓﻴﻘﻮﻝ: ﺃﻗﺼﺮ ،ﻓﻮﺟﺪﻩ ﻳﻮﻣﺎ ﻋﻠﻰ ﺫﻧﺐ ،ﻓﻘﺎﻝ ﻟﻪ :ﺃﻗﺼﺮ .ﻓﻘﺎﻝ :ﺧﻠﲏ ﻭﺭﰊ ،ﺃﺑﻌﺜﺖ ﻋﻠﻲ ﺭﻗﻴﺒﺎ ؟ ﻓﻘﺎﻝ :ﻭﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﷲ ﻟﻚ ،ﺃﻭ ﻻ ﻳﺪﺧﻠﻚ ]ﺍﷲ[ ﺍﳉﻨﺔ ،ﻓﻘﺒﺾ ﺃﺭﻭﺍﺣﻬﻤﺎ ،ﻓﺎﺟﺘﻤﻌﺎ ﻋﻨﺪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻓﻘﺎﻝ ﳍﺬﺍ ﺍﺘﻬﺪ :ﺃﻛﻨﺖ ﰊ ﻋﺎﳌﺎ ؟ ﺃﻭ ﻛﻨﺖ ﻋﻠﻰ ﻣﺎ ﰲ ﻳﺪﻱ ﻗﺎﺩﺭﺍ ؟ ﻭﻗﺎﻝ ﻟﻠﻤﺬﻧﺐ :ﺍﺫﻫﺐ ﻓﺎﺩﺧﻞ ﺍﳉﻨﺔ ﺑﺮﲪﱵ ،ﻭﻗﺎﻝ ﻟﻶﺧﺮ :ﺍﺫﻫﺒﻮﺍ ﺑﻪ ﺇﱃ ﺍﻟﻨﺎﺭ .ﻭﻗﺎﻝ ﺃﺑﻮ
٣٣١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻫﺮﻳﺮﺓ ) :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻟﺘﻜﻠﻢ ﺑﻜﻠﻤﺔ ﺃﻭﺑﻘﺖ ﺩﻧﻴﺎﻩ ﻭﺁﺧﺮﺗﻪ ({
)(١
ﻭﻫﻮ ﺣﺪﻳﺚ
ﺣﺴﻦ ).(٢ ﻭﻷﻥ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳎﺘﻬﺪﺍ ﳐﻄﺌﺎ ﻣﻐﻔﻮﺭﺍ ﻟﻪ ،ﺃﻭ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳑﻦ ﱂ ﻳﺒﻠﻐﻪ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺇﳝﺎﻥ ﻋﻈﻴﻢ ﻭﺣﺴﻨﺎﺕ ﺃﻭﺟﺒﺖ ﻟﻪ ﺭﲪﺔ ﺍﷲ ،ﻛﻤﺎ ﻏﻔﺮ ﻟﻠﺬﻱ ﻗﺎﻝ :ﺇﺫﺍ ﻣﺖ ﻓﺎﺳﺤﻘﻮﱐ ﰒ ﺫﺭﻭﱐ ،ﰒ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﳋﺸﻴﺘﻪ ،ﻭﻛﺎﻥ ﻳﻈﻦ ﺃﻥ ﺍﷲ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﲨﻌﻪ ﻭﺇﻋﺎﺩﺗﻪ ،ﺃﻭ ﺷﻚ ﰲ ﺫﻟﻚ .ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻮﻗﻒ ﰲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﻻ ﳝﻨﻌﻨﺎ ﺃﻥ ﻧﻌﺎﻗﺒﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﳌﻨﻊ ﺑﺪﻋﺘﻪ ،ﻭﺃﻥ ﻧﺴﺘﺘﻴﺒﻪ ،ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻠﻨﺎﻩ. ﰒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﰲ ﻧﻔﺴﻪ ﻛﻔﺮﺍ ﻗﻴﻞ :ﺇﻧﻪ ﻛﻔﺮ ،ﻭﺍﻟﻘﺎﺋﻞ ﻟﻪ ﻳﻜﻔﺮ ﺑﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﻣﻮﺍﻧﻊ ،ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﺻﺎﺭ ﻣﻨﺎﻓﻘﺎ ﺯﻧﺪﻳﻘﺎ .ﻓﻼ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﻜﻔﺮ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻈﻬﺮﻳﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﻣﻦ ﻳﻜﻮﻥ ﻣﻨﺎﻓﻘﺎ ﺯﻧﺪﻳﻘﺎ .ﻭﻛﺘﺎﺏ ﺍﷲ ﻳﺒﲔ ﺫﻟﻚ ،ﻓﺈﻥ ﺍﷲ ﺻﻨﻒ ﺍﳋﻠﻖ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ :ﻛﻔﺎﺭ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﺮﻭﻥ ﺑﺎﻟﺸﻬﺎﺩﺓ، ﻭﺻﻨﻒ ﺍﳌﺆﻣﻨﻮﻥ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ ،ﻭﺻﻨﻒ ﺃﻗﺮﻭﺍ ﺑﻪ ﻇﺎﻫﺮﺍ ﻻ ﺑﺎﻃﻨﺎ .ﻭﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻣﺬﻛﻮﺭﺓ ﰲ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ .ﻭﻛﻞ ﻣﻦ ﺛﺒﺖ ﺃﻧﻪ ﻛﺎﻓﺮ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻭﻛﺎﻥ ﻣﻘﺮﺍ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ .ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺯﻧﺪﻳﻘﺎ ،ﻭﺍﻟﺰﻧﺪﻳﻖ ﻫﻮ ﺍﳌﻨﺎﻓﻖ. ﻭﻫﻨﺎ ﻳﻈﻬﺮ ﻏﻠﻂ ﺍﻟﻄﺮﻓﲔ ،ﻓﺈﻧﻪ ﻣﻦ ﻛﻔﺮ ﻛﻞ ﻣﻦ ﻗﺎﻝ ﺍﻟﻘﻮﻝ ﺍﳌﺒﺘﺪﻉ ﰲ ﺍﻟﺒﺎﻃﻦ ،ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻜﻔﺮ ﺃﻗﻮﺍﻣﺎ ﻟﻴﺴﻮﺍ ﰲ ﺍﻟﺒﺎﻃﻦ ﻣﻨﺎﻓﻘﲔ ،ﺑﻞ ﻫﻢ ﰲ ﺍﻟﺒﺎﻃﻦ ﳛﺒﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺬﻧﺒﲔ ،ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻋﻦ ﺃﺳﻠﻢ ﻣﻮﱃ ﻋﻤﺮ
t
ﻋﻦ
ﻋﻤﺮ} :ﺃﻥ ﺭﺟﻼ ﻛﺎﻥ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ rﻛﺎﻥ ﺍﲰﻪ :ﻋﺒﺪ ﺍﷲ ،ﻭﻛﺎﻥ ﻳﻠﻘﺐ :ﲪﺎﺭﺍ ،ﻭﻛﺎﻥ ﻳﻀﺤﻚ ﺭﺳﻮﻝ ﺍﷲ
r
ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ rﻗﺪ ﺟﻠﺪﻩ ﻣﻦ ﺍﻟﺸﺮﺍﺏ ،ﻓﺄﰐ ﺑﻪ ﻳﻮﻣﺎ ،ﻓﺄﻣﺮ ﺑﻪ
) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٤٩٠١ﺃﲪﺪ ). (٣٢٣/٢ ) (2ﻫﻮ ﺍﳊﺪﻳﺚ ، ٤٩٠١ :ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﻭﺃﻋﻠﻪ ﺍﳌﻨﺬﺭﻱ ﺑﻌﻠﻲ ﺑﻦ ﺛﺎﺑﺖ ﺍﳉﺰﺭﻱ ،ﺯﻋﻢ ﺃﻧﻪ ﺿﻌﻴﻒ ! ﺗﻘﻠﻴﺪﺍ ﻟﻸﺯﺩﻱ ،ﻭﺍﳊﻖ ﺃﻧﻪ ﺛﻘﺔ ،ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﺑﻦ ﺳﻌﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻫﻢ . ٣٣٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﺠﻠﺪ ،ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻟﻘﻮﻡ :ﺍﻟﻠﻬﻢ ﺍﻟﻌﻨﻪ! ﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﺆﺗﻰ ﺑﻪ! ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
ﻻ
ﺗﻠﻌﻨﻮﻩ ،ﻓﻮﺍﷲ ﻣﺎ ﻋﻠﻤﺖ ،ﺇﻧﻪ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ{ ) .(٢) (١ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﺘﻴﻘﻦ ﺑﻪ ﰲ ﻃﻮﺍﺋﻒ ﻛﺜﲑﺓ ﻭﺃﺋﻤﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ،ﻭﻓﻴﻬﻢ ﺑﻌﺾ ﻣﻘﺎﻻﺕ ﺍﳉﻬﻤﻴﺔ ﺃﻭ ﺍﳌﺮﺟﺌﺔ ﺃﻭ ﺍﻟﻘﺪﺭﻳﺔ ﺃﻭ ﺍﻟﺸﻴﻌﺔ ﺃﻭ ﺍﳋﻮﺍﺭﺝ .ﻭﻟﻜﻦ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﻻ ﻳﻜﻮﻧﻮﻥ ﻗﺎﺋﻤﲔ ﲜﻤﻠﺔ ﺗﻠﻚ ﺍﻟﺒﺪﻋﺔ ،ﺑﻞ ﺑﻔﺮﻉ ﻣﻨﻬﺎ .ﻭﳍﺬﺍ ﺍﻧﺘﺤﻞ ﺃﻫﻞ ﻫﺬﻩ ﺍﻷﻫﻮﺍﺀ ﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﳌﺸﺎﻫﲑ.
ﺠﻤﺎﻋﺔِ ﻳﺨﻄﱢﺌﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻜﹶﻔﱢﺮﻭﻥﹶ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺒِﺪﻉِ ﻳﻜﹶﻔﱢﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾ
ﻓﻤﻦ ﻋﻴﻮﺏ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺗﻜﻔﲑ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻭﻣﻦ ﳑﺎﺩﺡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻢ ﳜﻄﺌﻮﻥ ﻭﻻ ﻳﻜﻔﺮﻭﻥ. ﻭﻟﻜﻦ ﺑﻘﻲ ﻫﻨﺎ ﺇﺷﻜﺎﻝ ﻳﺮﺩ ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ،ﻭﻫﻮ :ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﻗﺪ ﲰﻰ ﺑﻌﺾ ﺍﻟﺬﻧﻮﺏ ﻛﻔﺮﺍ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} : tbrã•Ïÿ»s3ø9$#
.(٣) {ÇÍÍÈﻭﻗﺎﻝ
r
ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Oä3øts† óO©9 `tBur
}ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻓﺴﻮﻕ ،ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ{ ) .(٤ﻣﺘﻔﻖ ﻋﻠﻴﻪ
ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .ﻭﻗﺎﻝ
r
}ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ ﻳﻀﺮﺏ
ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ{ ) ، (٥ﻭ }ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻷﺧﻴﻪ :ﻳﺎ ﻛﺎﻓﺮ -ﻓﻘﺪ ﺑﺎﺀ ﺎ ﺃﺣﺪﳘﺎ{ ) .(٦ﻣﺘﻔﻖ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ .(١) t ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺪﻭﺩ ). (٦٣٩٨ ) (2ﻫﻮ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ٦٨ - ٦٦ : ١٢ﻣﻦ ﺍﻟﻔﺘﺢ .ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﳏﺮﻓﺎ ،ﻓﺼﺤﺤﻨﺎﻩ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ . ) (3ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٤٤ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٤٨ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٦٤ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ) ، (١٩٨٣ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ ) ، (٤١٠٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٩ﺃﲪﺪ ). (٤٣٩/١ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻌﻠﻢ ) ، (١٢١ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٦٥ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ ) ، (٤١٣١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ )، (٣٩٤٢ ﺃﲪﺪ ) ، (٣٥٨/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻨﺎﺳﻚ ). (١٩٢١ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ ) ، (٥٧٥٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٦٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٣٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٦٨٧ ﺃﲪﺪ ) ، (٤٧/٢ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ). (١٨٤٤ ٣٣٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺎﻝ
r
}ﺃﺭﺑﻊ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻛﺎﻥ ﻣﻨﺎﻓﻘﺎ ﺧﺎﻟﺼﺎ ،ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻨﻬﻦ ﻛﺎﻥ
ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺣﱴ ﻳﺪﻋﻬﺎ :ﺇﺫﺍ ﺣﺪﺙ ﻛﺬﺏ ،ﻭﺇﺫﺍ ﻭﻋﺪ ﺃﺧﻠﻒ .ﻭﺇﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ، ﻭﺇﺫﺍ ﺧﺎﺻﻢ ﻓﺠﺮ{ ) .(٢ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ. ﻭﻗﺎﻝ } rﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ،ﻭﻻ ﻳﺴﺮﻕ ﺍﻟﺴﺎﺭﻕ ﺣﲔ ﻳﺴﺮﻕ ﻭﻫﻮ
ﻣﺆﻣﻦ ،ﻭﻻ ﻳﺸﺮﺏ ﺍﳋﻤﺮ ﺣﲔ ﻳﺸﺮﺎ ﻭﻫﻮ ﻣﺆﻣﻦ ،ﻭﺍﻟﺘﻮﺑﺔ ﻣﻌﺮﻭﺿﺔ ﺑﻌﺪ{ ) .(٣ﻭﻗﺎﻝ
r
}ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺑﲔ ﺍﻟﻜﻔﺮ ﺗﺮﻙ ﺍﻟﺼﻼﺓ{ ) .(٤ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ. ﻭﻗﺎﻝ
r
}ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨﺎ ﻓﺼﺪﻗﻪ ،ﺃﻭ ﺃﺗﻰ ﺍﻣﺮﺃﺓ ﰲ ﺩﺑﺮﻫﺎ ،ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ
ﳏﻤﺪ{ ) .(٥ﻭﻗﺎﻝ ﻭﻗﺎﻝ
r
r
}ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﻛﻔﺮ{ ) .(٦ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﺬﺍ ﺍﻟﻠﻔﻆ.
}ﺛﻨﺘﺎﻥ ﰲ ﺃﻣﱵ ﳘﺎ ﻢ ﻛﻔﺮ :ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ ،ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ{ ).(٧
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﺑﻦ ﻋﻤﺮﻭ " ﻭﻫﻮ ﺧﻄﺄ .ﻭﺍﳊﺪﻳﺜﺎﻥ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ .ﺍﻧﻈﺮ ﻟﻸﻭﻝ ﺍﻟﺒﺨﺎﺭﻱ ، ١٧٠ : ١٢ﻭ ، ٢١ : ١٣ﻭﻣﺴﻠﻢ . ٣٣ : ١ﻭﻟﻠﺜﺎﱐ :ﺍﻟﺒﺨﺎﺭﻱ . ٤٢٨ : ١٠ﻭﻣﺴﻠﻢ - ٣٣ : ١ . ٣٤ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﺰﻳﺔ ) ، (٣٠٠٧ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٣٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٢٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٨٨ﺃﲪﺪ ). (١٨٩/٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺪﻭﺩ ) ، (٦٤٢٥ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٢٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺷﺮﺑﺔ )، (٥٦٥٩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٨٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٣٦ﺃﲪﺪ ) ، (٣٨٦/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﺷﺮﺑﺔ ). (٢١٠٦ ) (4ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٢٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٧٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٠٧٨ﺃﲪﺪ ) ، (٣٧٠/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٢٣٣ ) (5ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﻬﺎﺭﺓ ) ، (١٣٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ ) ، (٣٩٠٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ ) ، (٦٣٩ﺃﲪﺪ ) ، (٤٧٦/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ ). (١١٣٦ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ ) ، (٥٧٥٧ﻣﺴﻠﻢ ﺍﻷﳝﺎﻥ ) ، (١٦٤٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ) ، (١٥٣٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٧٦٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٢٥١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ ) ، (٢٠٩٤ﺃﲪﺪ )، (١٢٥/٢ ﻣﺎﻟﻚ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ) ، (١٠٣٧ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ). (٢٣٤١ ) (7ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ). (٣٦٣٧ ٣٣٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻧﻈﺎﺋﺮ ﺫﻟﻚ ﻛﺜﲑﺓ. ﻭﺍﳉﻮﺍﺏ :ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﺘﻔﻘﻮﻥ ﻛﻠﻬﻢ ﻋﻠﻰ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻻ ﻳﻜﻔﺮ ﻛﻔﺮﺍ ﻳﻨﻘﻞ ﻋﻦ ﺍﳌﻠﺔ ﺑﺎﻟﻜﻠﻴﺔ ،ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﳋﻮﺍﺭﺝ ،ﺇﺫ ﻟﻮ ﻛﻔﺮ ﻛﻔﺮﺍ ﻳﻨﻘﻞ ﻋﻦ ﺍﳌﻠﺔ ﻟﻜﺎﻥ ﻣﺮﺗﺪﺍ ]ﻳﻘﺘﻞ[
)(١
ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻭﻻ ﻳﻘﺒﻞ ﻋﻔﻮ ﻭﱄ ﺍﻟﻘﺼﺎﺹ ،ﻭﻻ ﲡﺮﻱ ﺍﳊﺪﻭﺩ ﰲ ﺍﻟﺰﻧﺎ
ﻭﺍﻟﺴﺮﻗﺔ ﻭﺷﺮﺏ ﺍﳋﻤﺮ! ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻌﻠﻮﻡ ﺑﻄﻼﻧﻪ ﻭﻓﺴﺎﺩﻩ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ. ﻭﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ،ﻭﻻ ﻳﺪﺧﻞ ﰲ ﺍﻟﻜﻔﺮ ،ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﳋﻠﻮﺩ ﻣﻊ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ،ﻓﺈﻥ ﻗﻮﳍﻢ ﺑﺎﻃﻞ ﺃﻳﻀﺎ؛ ﺇﺫ ﻗﺪ ﺟﻌﻞ ﺍﷲ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻗﺎﻝ ﺗﻌﺎﱃ} : ‘n=÷Fs)ø9$#
({ ) (٢ﺇﱃ ﺃﻥ ﻗﺎﻝ} :
’Îû ÞÉ$|ÁÉ)ø9$# ãNä3ø‹n=tæ |=ÏGä. (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ
7í$t6Ïo?$$sù ÖäóÓx« ÏmŠÅzr& ô`ÏB ¼ã&s! u’Å"ãã ô`yJsù
.(٣) {Å$rã•÷èyJø9$$Î/
ﻓﻠﻢ ﳜﺮﺝ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ،ﻭﺟﻌﻠﻪ ﺃﺧﺎ ﻟﻮﱄ ﺍﻟﻘﺼﺎﺹ ،ﻭﺍﳌﺮﺍﺩ ﺃﺧﻮﺓ ﺍﻟﺪﻳﻦ ﺑﻼ ﺭﻳﺐ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
$yJåks]÷•t/ (#qßsÎ=ô¹r'sù (#qè=tGtGø%$# tûüÏZÏB÷sßJø9$# z`ÏB Èb$tGxÿͬ!$sÛ bÎ)ur
ﺃﻥ ﻗﺎﻝ.(٥) {4 ö/ä3÷ƒuqyzr& tû÷üt/ (#qßsÎ=ô¹r'sù ×ouq÷zÎ) tbqãZÏB÷sßJø9$# $yJ¯RÎ) } :
({
)(٤
ﺇﱃ
ﻭﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﺍﱐ ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﻘﺎﺫﻑ ﻻ ﻳﻘﺘﻞ ،ﺑﻞ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﲟﺮﺗﺪ. ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﺎﻝ} :ﻣﻦ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻷﺧﻴﻪ ﺍﻟﻴﻮﻡ ﻣﻈﻠﻤﺔ ﻣﻦ ﻋﺮﺽ ﺃﻭ ﺷﻲﺀ ﻓﻠﻴﺘﺤﻠﻠﻪ ﻣﻨﻪ ﺍﻟﻴﻮﻡ ،ﻗﺒﻞ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺩﺭﻫﻢ ﻭﻻ ﺩﻳﻨﺎﺭ ،ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﻤﻞ ﺻﺎﱀ ﺃﺧﺬ ﻣﻨﻪ ﺑﻘﺪﺭ ﻣﻈﻠﻤﺘﻪ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺣﺴﻨﺎﺕ ﺃﺧﺬ ﻣﻦ ﺳﻴﺌﺎﺕ ﺻﺎﺣﺒﻪ ﻓﻄﺮﺣﺖ ) (1ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﺇﺛﺒﺎﺎ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٧٨ : ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٧٨ ) (4ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺁﻳﺔ . ٩ : ) (5ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺍﻵﻳﺘﺎﻥ . ١٠ ، ٩ ٣٣٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﻴﻪ ،ﰒ ﺃﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭ{ ) .(١ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ. ﻓﺜﺒﺖ ﺃﻥ ﺍﻟﻈﺎﱂ ﻳﻜﻮﻥ ﻟﻪ ﺣﺴﻨﺎﺕ ﻳﺴﺘﻮﰲ ﺍﳌﻈﻠﻮﻡ ﻣﻨﻬﺎ ﺣﻘﻪ .ﻭﻛﺬﻟﻚ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ
r
ﺃﻧﻪ ﻗﺎﻝ} :ﻣﺎ ﺗﻌﺪﻭﻥ ﺍﳌﻔﻠﺲ ﻓﻴﻜﻢ ؟ ﻗﺎﻟﻮﺍ :ﺍﳌﻔﻠﺲ ﻓﻴﻨﺎ ﻣﻦ ﻻ ﻟﻪ
ﺩﺭﻫﻢ ﻭﻻ ﺩﻳﻨﺎﺭ ،ﻗﺎﻝ " :ﺍﳌﻔﻠﺲ ﻣﻦ ﻳﺄﰐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻪ ﺣﺴﻨﺎﺕ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ ،ﻓﻴﺄﰐ ﻭﻗﺪ ﺷﺘﻢ ﻫﺬﺍ ،ﻭﺃﺧﺬ ﻣﺎﻝ ﻫﺬﺍ ،ﻭﺳﻔﻚ ﺩﻡ ﻫﺬﺍ ،ﻭﻗﺬﻑ ﻫﺬﺍ ،ﻭﺿﺮﺏ ﻫﺬﺍ ،ﻓﻴﻘﺘﺺ ﻫﺬﺍ ﻣﻦ ﺣﺴﻨﺎﺗﻪ ،ﻭﻫﺬﺍ ﻣﻦ ﺣﺴﻨﺎﺗﻪ ،ﻓﺈﺫﺍ ﻓﻨﻴﺖ ﺣﺴﻨﺎﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﻘﻀﻰ ﻣﺎ ﻋﻠﻴﻪ ﺃﺧﺬ ﻣﻦ ﺧﻄﺎﻳﺎﻫﻢ ﻓﻄﺮﺣﺖ ﻋﻠﻴﻪ ،ﰒ ﻃﺮﺡ ﰲ ﺍﻟﻨﺎﺭ{ ) .(٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ .(٣) {4 ÏN$t«ÍhŠ¡¡9$# tû÷ùÏdõ‹ãƒ ÏM»uZ|¡ptø:$# ¨bÎ) } :ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﺣﺎﻝ
ﺇﺳﺎﺀﺗﻪ ﻳﻌﻤﻞ ﺣﺴﻨﺎﺕ ﲤﺤﻮ ﺳﻴﺌﺎﺗﻪ .ﻭﻫﺬﺍ ﻣﺒﺴﻮﻁ ﰲ ﻣﻮﺿﻌﻪ. ﻭﺍﳌﻌﺘﺰﻟﺔ ﻣﻮﺍﻓﻘﻮﻥ ﻟﻠﺨﻮﺍﺭﺝ ﻫﻨﺎ ﰲ ﺣﻜﻢ ﺍﻵﺧﺮﺓ ،ﻓﺈﻢ ﻭﺍﻓﻘﻮﻫﻢ ﻋﻠﻰ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﳐﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ،ﻗﺎﻟﺖ ﺍﳋﻮﺍﺭﺝ :ﻧﺴﻤﻴﻪ ﻛﺎﻓﺮﺍ ،ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ :ﻧﺴﻤﻴﻪ ﻓﺎﺳﻘﺎ، ﻓﺎﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻟﻔﻈﻲ ﻓﻘﻂ. ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻳﻀﺎ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻟﻮﻋﻴﺪ ﺍﳌﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺬﻧﺐ ،ﻛﻤﺎ ﻭﺭﺩﺕ ﺑﻪ ﺍﻟﻨﺼﻮﺹ .ﻻ ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﺍﳌﺮﺟﺌﺔ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻹﳝﺎﻥ ﺫﻧﺐ ،ﻭﻻ ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﻜﻔﺮ ﻃﺎﻋﺔ! ﻭﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺍﻟﱵ ﺍﺳﺘﺪﻟﺖ ﺎ ﺍﳌﺮﺟﺌﺔ ،ﻭﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ﺍﻟﱵ ﺍﺳﺘﺪﻟﺖ ﺎ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ :-ﺗﺒﲔ ﻟﻚ ﻓﺴﺎﺩ ﺍﻟﻘﻮﻟﲔ! ﻭﻻ ﻓﺎﺋﺪﺓ ﰲ ﻛﻼﻡ ﻫﺆﻻﺀ ﺳﻮﻯ ﺃﻧﻚ ﺗﺴﺘﻔﻴﺪ ﻣﻦ ﻛﻼﻡ ﻛﻞ ﻃﺎﺋﻔﺔ ﻓﺴﺎﺩ ﻣﺬﻫﺐ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ. ﺍﻟﹾﻜﹸﻔﹾﺮ ﻧﻮﻋﺎﻥِ ﺍﻋﺘِﻘﹶﺎﺩِﻱ ﻭﻋﻤﻠِﻲ
ﰒ ﺑﻌﺪ ﻫﺬﺍ ﺍﻻﺗﻔﺎﻕ ﺗﺒﲔ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﺧﺘﻠﻔﻮﺍ ﺧﻼﻓﺎ ﻟﻔﻈﻴﺎ ،ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻓﺴﺎﺩ، ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻐﺼﺐ ) ، (٢٣١٧ﺃﲪﺪ ). (٥٠٦/٢ ) (2ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (٢٥٨١ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٤١٨ﺃﲪﺪ ). (٣٠٣/٢ ) (3ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ . ١١٤ ٣٣٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻫﻮ :ﺃﻧﻪ ﻫﻞ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻣﺮﺍﺗﺐ ،ﻛﻔﺮﺍ ﺩﻭﻥ ﻛﻔﺮ ؟ ﻛﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ :ﻫﻞ ﻳﻜﻮﻥ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﻣﺮﺍﺗﺐ ،ﺇﳝﺎﻧﺎ ﺩﻭﻥ ﺇﳝﺎﻥ ؟ ﻭﻫﺬﺍ ﺍﺧﺘﻼﻑ ﻧﺸﺄ ﻣﻦ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﻣﺴﻤﻰ "ﺍﻹﳝﺎﻥ" :ﻫﻞ ﻫﻮ ﻗﻮﻝ ﻭﻋﻤﻞ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ،ﺃﻡ ﻻ ؟ ﺑﻌﺪ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﲰﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﻛﺎﻓﺮﺍ ﻧﺴﻤﻴﻪ ﻛﺎﻓﺮﺍ ،ﺇﺫ ﻣﻦ ﺍﳌﻤﺘﻨﻊ ﺃﻥ ﻳﺴﻤﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﳊﺎﻛﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻛﺎﻓﺮﺍ، ﻭﻳﺴﻤﻲ ﺭﺳﻮﻟﻪ ﻣﻦ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻛﺎﻓﺮﺍ -ﻭﻻ ﻧﻄﻠﻖ ﻋﻠﻴﻬﻤﺎ ﺍﺳﻢ "ﺍﻟﻜﻔﺮ" .ﻭﻟﻜﻦ ﻣﻦ ﻗﺎﻝ: ﺇﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ -ﻗﺎﻝ :ﻫﻮ ﻛﻔﺮ ﻋﻤﻠﻲ ﻻ ﺍﻋﺘﻘﺎﺩﻱ ،ﻭﺍﻟﻜﻔﺮ ﻋﻨﺪﻩ ﻋﻠﻰ ﻣﺮﺍﺗﺐ ،ﻛﻔﺮ ﺩﻭﻥ ﻛﻔﺮ ،ﻛﺎﻹﳝﺎﻥ ﻋﻨﺪﻩ. ﻭﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ،ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﻌﻤﻞ ﰲ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ،ﻭﺍﻟﻜﻔﺮ ﻫﻮ ﺍﳉﺤﻮﺩ ،ﻭﻻ ﻳﺰﻳﺪﺍﻥ ﻭﻻ ﻳﻨﻘﺼﺎﻥ -ﻗﺎﻝ :ﻫﻮ ﻛﻔﺮ ﳎﺎﺯﻱ ﻏﲑ ﺣﻘﻴﻘﻲ ،ﺇﺫ ﺍﻟﻜﻔﺮ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻘﻞ ﻋﻦ ﺍﳌﻠﺔ .ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ ﰲ ﺗﺴﻤﻴﺔ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻹﳝﺎﻥ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: }
öNä3oY»yJƒÎ) yì‹ÅÒã‹Ï9 ª!$# tb%x. $tBur
{4
)(١
ﺃﻱ ﺻﻼﺗﻜﻢ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ،ﺇﺎ ﲰﻴﺖ ﺇﳝﺎﻧﺎ
ﳎﺎﺯﺍ ،ﻟﺘﻮﻗﻒ ﺻﺤﺘﻬﺎ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ،ﺃﻭ ﻟﺪﻻﻟﺘﻬﺎ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ،ﺇﺫ ﻫﻲ ﺩﺍﻟﺔ ﻋﻠﻰ ﻛﻮﻥ ﻣﺆﺩﻳﻬﺎ ﻣﺆﻣﻨﺎ .ﻭﳍﺬﺍ ﳛﻜﻢ ﺑﺈﺳﻼﻡ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺻﻠﻰ ﻛﺼﻼﺗﻨﺎ .ﻓﻠﻴﺲ ﺑﲔ ﻓﻘﻬﺎﺀ ﺍﳌﻠﺔ ﻧﺰﺍﻉ ﰲ ﺃﺻﺤﺎﺏ ﺍﻟﺬﻧﻮﺏ ،ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻘﺮﻳﻦ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺗﻮﺍﺗﺮ ﻋﻨﻪ ﺃﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ .ﻭﻟﻜﻦ ﺍﻷﻗﻮﺍﻝ ﺍﳌﻨﺤﺮﻓﺔ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ ﺑﺘﺨﻠﻴﺪﻫﻢ ﰲ ﺍﻟﻨﺎﺭ ،ﻛﺎﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ .ﻭﻟﻜﻦ ﺃﺭﺩﺃ ﻣﺎ ﰲ ﺫﻟﻚ ﺍﻟﺘﻌﺼﺐ ﻋﻠﻰ ﻣﻦ ﻳﻀﺎﺩﻫﻢ ،ﻭﺇﻟﺰﺍﻣﻪ ﳌﻦ ﳜﺎﻟﻒ ﻗﻮﻟﻪ ﲟﺎ ﻻ ﻳﻠﺰﻣﻪ ،ﻭﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻪ! ﻭﺇﺫﺍ ﻛﻨﺎ ﻣﺄﻣﻮﺭﻳﻦ ﺑﺎﻟﻌﺪﻝ ﰲ ﳎﺎﺩﻟﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﺃﻥ ﳚﺎﺩﻟﻮﺍ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ،ﻓﻜﻴﻒ ﻻ ﻳﻌﺪﻝ ﺑﻌﻀﻨﺎ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳋﻼﻑ ؟ ! ﻗﺎﻝ ﺗﻌﺎﱃ} :
$pkš‰r'¯»tƒ
žwr& #’n?tã BQöqs% ãb$t«oYx© öNà6¨ZtBÌ•ôftƒ Ÿwur ( ÅÝó¡É)ø9$$Î/ uä!#y‰pkà- ¬! šúüÏBº§qs% (#qçRqä. (#qãYtB#uä šúïÏ%©!$#
? (٢) {( 3“uqø)-G=Ï9 Ü>t•ø%r& uqèd (#qä9ωôã$# 4 (#qä9ω÷èsﺍﻵﻳﺔ. ) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٤٣ ) (2ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٨
٣٣٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻫﻨﺎ ﺃﻣﺮ ﳚﺐ ﺃﻥ ﻳﺘﻔﻄﻦ ﻟﻪ ،ﻭﻫﻮ :ﺃﻥ ﺍﳊﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻗﺪ ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﻳﻨﻘﻞ ﻋﻦ ﺍﳌﻠﺔ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻌﺼﻴﺔ :ﻛﺒﲑﺓ ﺃﻭ ﺻﻐﲑﺓ ،ﻭﻳﻜﻮﻥ ﻛﻔﺮﺍ :ﺇﻣﺎ ﳎﺎﺯﻳﺎ ،ﻭﺇﻣﺎ ﻛﻔﺮﺍ ﺃﺻﻐﺮ، ﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ .ﻭﺫﻟﻚ ﲝﺴﺐ ﺣﺎﻝ ﺍﳊﺎﻛﻢ :ﻓﺈﻧﻪ ﺇﻥ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻏﲑ ﻭﺍﺟﺐ ،ﻭﺃﻧﻪ ﳐﲑ ﻓﻴﻪ ،ﺃﻭ ﺍﺳﺘﻬﺎﻥ ﺑﻪ ﻣﻊ ﺗﻴﻘﻨﻪ ﺃﻧﻪ ﺣﻜﻢ ]ﺍﷲ[ ) - .(١ﻓﻬﺬﺍ ﻛﻔﺮ ﺃﻛﱪ ) .(٢ﻭﺇﻥ ﺍﻋﺘﻘﺪ ﻭﺟﻮﺏ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ،ﻭﻋﻠﻤﻪ ﰲ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ،ﻭﻋﺪﻝ ﻋﻨﻪ ﻣﻊ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺄﻧﻪ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﻮﺑﺔ ،ﻓﻬﺬﺍ ﻋﺎﺹ ،ﻭﻳﺴﻤﻰ ﻛﺎﻓﺮﺍ ﻛﻔﺮﺍ ﳎﺎﺯﻳﺎ ،ﺃﻭ ﻛﻔﺮﺍ ﺃﺻﻐﺮ .ﻭﺇﻥ ﺟﻬﻞ ﺣﻜﻢ ﺍﷲ ﻓﻴﻬﺎ ،ﻣﻊ ﺑﺬﻝ ﺟﻬﺪﻩ ﻭﺍﺳﺘﻔﺮﺍﻍ ﻭﺳﻌﻪ ﰲ ﻣﻌﺮﻓﺔ ﺍﳊﻜﻢ ﻭﺃﺧﻄﺄ ،ﻓﻬﺬﺍ ﳐﻄﺊ ،ﻟﻪ ﺃﺟﺮ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ ،ﻭﺧﻄﺆﻩ ﻣﻐﻔﻮﺭ. ﻭﺃﺭﺍﺩ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺑﻘﻮﻟﻪ ) :ﻭﻻ ﻧﻘﻮﻝ ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻹﳝﺎﻥ ﺫﻧﺐ ﳌﻦ ﻋﻤﻠﻪ ( - ﳐﺎﻟﻔﺔ ﺍﳌﺮﺟﺌﺔ .ﻭﺷﺒﻬﺘﻬﻢ ﻛﺎﻧﺖ ﻗﺪ ﻭﻗﻌﺖ ﻟﺒﻌﺾ ﺍﻷﻭﻟﲔ ،ﻓﺎﺗﻔﻖ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻗﺘﻠﻬﻢ ﺇﻥ ﱂ ﻳﺘﻮﺑﻮﺍ ﻣﻦ ﺫﻟﻚ .ﻓﺈﻥ ﻗﺪﺍﻣﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : (#qãZtB#uä¨r (#qs)¨?$#
)(٣
ﺷﺮﺏ ﺍﳋﻤﺮ ﺑﻌﺪ ﲢﺮﳝﻬﺎ ﻫﻮ ﻭﻃﺎﺋﻔﺔ ،ﻭﺗﺄﻭﻟﻮﺍ
$tB #sŒÎ) (#þqßJÏèsÛ $yJŠÏù Óy$uZã_ ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãZtB#uä šúïÏ%©!$# ’n?tã }§øŠs9
(٤) {ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãurﺍﻵﻳﺔ .ﻓﻠﻤﺎ ﺫﻛﺮﻭﺍ ﺫﻟﻚ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ tﺍﺗﻔﻖ
ﻫﻮ ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺃﻢ ﺇﻥ ﺍﻋﺘﺮﻓﻮﺍ ﺑﺎﻟﺘﺤﺮﱘ ﺟﻠﺪﻭﺍ ،ﻭﺇﻥ ﺃﺻﺮﻭﺍ ﻋﻠﻰ ﺍﺳﺘﺤﻼﳍﺎ ﻗﺘﻠﻮﺍ .ﻭﻗﺎﻝ ﻋﻤﺮ ﻟﻘﺪﺍﻣﺔ :ﺃﺧﻄﺄﺕ ﺍﺳﺘﻚ ﺍﳊﻔﺮﺓ ،ﺃﻣﺎ ﺇﻧﻚ ﻟﻮ ﺍﺗﻘﻴﺖ ﻭﺁﻣﻨﺖ ﻭﻋﻤﻠﺖ ﺍﻟﺼﺎﳊﺎﺕ ﱂ ﺗﺸﺮﺏ ﺍﳋﻤﺮ. ) (1ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺼﻮﺍﺏ ﺇﺛﺒﺎﺎ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﻭﻫﺬﺍ ﻣﺜﻞ ﻣﺎ ﺍﺑﺘﻠﻲ ﺑﻪ ﺍﻟﺬﻳﻦ ﺩﺭﺳﻮﺍ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻷﻭﺭﺑﻴﺔ ،ﻣﻦ ﺭﺟﺎﻝ ﺍﻷﻣﻢ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻧﺴﺎﺋﻬﺎ ﺃﻳﻀﺎ !! ﺍﻟﺬﻳﻦ ﺃﺷﺮﺑﻮﺍ ﰲ ﻗﻠﻮﻢ ﺣﺒﻬﺎ ،ﻭﺍﻟﺸﻐﻒ ﺎ ،ﻭﺍﻟﺬﺏ ﻋﻨﻬﺎ ،ﻭﺣﻜﻤﻮﺍ ﺎ ،ﻭﺃﺫﺍﻋﻮﻫﺎ ،ﲟﺎ ﺭﺑﻮﺍ ﻣﻦ ﺗﺮﺑﻴﺔ ﺃﺳﺎﺳﻬﺎ ﺻﻨﻊ ﺍﳌﺒﺸﺮﻳﻦ ﺍﳍﺪﺍﻣﲔ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ .ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺼﺮﺡ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺘﻮﺍﺭﻯ .ﻭﻳﻜﺎﺩﻭﻥ ﻳﻜﻮﻧﻮﻥ ﺳﻮﺍﺀ .ﻓﺈﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ . ) (3ﻫﻜﺬﺍ ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ .ﻭﺍﻟﺼﻮﺍﺏ ) :ﻗﺪﺍﻣﺔ ﺑﻦ ﻣﻈﻌﻮﻥ( ،ﻛﻤﺎ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ، ١٦١ / ١ﻭﺍﻹﺻﺎﺑﺔ / ٣ . ٢٢٨ﻥ . ) (4ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٩٣ ٣٣٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﺑﺴﺒﺐ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﺣﺮﻡ ﺍﳋﻤﺮ ،ﻭﻛﺎﻥ ﲢﺮﳝﻬﺎ ﺑﻌﺪ ﻭﻗﻌﺔ ﺃﺣﺪ ،ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ :ﻓﻜﻴﻒ ﺑﺄﺻﺤﺎﺑﻨﺎ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ ؟ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﺑﲔ ﻓﻴﻬﺎ ﺃﻥ ﻣﻦ ﻃﻌﻢ ﺍﻟﺸﻲﺀ ﰲ ﺍﳊﺎﻝ ﺍﻟﱵ ﱂ ﳛﺮﻡ ﻓﻴﻬﺎ ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ ﺍﳌﺼﻠﺤﲔ ،ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺍﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ .ﰒ ﺇﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ]ﻧﺪﻣﻮﺍ ﻭﻋﻠﻤﻮﺍ[ ) .(١ﺃﻢ ﺃﺧﻄﺄﻭﺍ ﻭﺃﻳﺴﻮﺍ ﻣﻦ ﺍﻟﺘﻮﺑﺔ .ﻓﻜﺘﺐ ﻋﻤﺮ ﺇﱃ ﻗﺪﺍﻣﺔ ﻳﻘﻮﻝ ﻟﻪ} : ωƒÏ‰x© É>öq-G9$#
È@Î/$s%ur É=/R¤‹9$# Ì•Ïù%yñ ÇËÈ ÉOŠÎ=yèø9$# Í“ƒÍ“yèø9$# «!$# z`ÏB É=»tGÅ3ø9$# ã@ƒÍ”\s? ÇÊÈ üNm
.(٢) {É>$s)Ïèø9$#ﻣﺎ ﺃﺩﺭﻱ ﺃﻱ ﺫﻧﺒﻚ ﺃﻋﻈﻢ ؟ ﺍﺳﺘﺤﻼﻟﻚ ﺍﶈﺮﻡ ﺃﻭﻻ ؟ ﺃﻡ
ﻳﺄﺳﻚ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺛﺎﻧﻴﺎ ؟ .ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻫﻮ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ.
) (1ﰲ ﺍﻷﺻﻞ ) :ﻳﺬﻗﻮﻥ ﻋﻠﻰ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٣ -١ ٣٣٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺎ ﻳﻨﺒﻐِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻦِ ﺃﹶﻥﹾ ﻳﻌﺘﻘِﺪﻩ
ﻣﺎ ﻳﻨﺒﻐِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻦِ ﺃﹶﻥﹾ ﻳﻌﺘﻘِﺪﻩ ﻓِﻲ ﺣﻖ ﻧﻔﹾﺴِﻪِ ﻭﻓِﻲ ﺣﻖ ﻏﹶﻴﺮِﻩِ ﻗﻮﻟﻪ ) :ﻭﻧﺮﺟﻮ ﻟﻠﻤﺤﺴﻨﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﻌﻔﻮ ﻋﻨﻬﻢ ﻭﻳﺪﺧﻠﻬﻢ ﺍﳉﻨﺔ ﺑﺮﲪﺘﻪ ،ﻭﻻ ﻧﺄﻣﻦ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﻧﺸﻬﺪ ﳍﻢ ﺑﺎﳉﻨﺔ ،ﻭﻧﺴﺘﻐﻔﺮ ﳌﺴﻴﺌﻬﻢ ،ﻭﳔﺎﻑ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﻧﻘﻨﻄﻬﻢ (. ﺵ :ﻭﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﻌﺘﻘﺪ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﰲ ﺣﻖ ﻧﻔﺴﻪ ﻭﰲ ﺣﻖ ﻏﲑﻩ .ﻗﺎﻝ ﺗﻌﺎﱃ} :
&Ü>t•ø%r& öNåkš‰r& s's#‹Å™uqø9$# ÞOÎgÎn/u‘ 4’n<Î) šcqäótGö6tƒ šcqããô‰tƒ tûïÏ%©!$# y7Í´¯»s9'ré
.(١) {ÇÎÐÈ #Y‘rä‹øtxC tb%x. y7În/u‘ z>#x‹tã ¨bÎ) 4 ÿ¼çmt/#x‹tã šcqèù$sƒs†ur ¼çmtGyJômu‘ tbqã_ö•tƒurﻭﻗﺎﻝ ﺗﻌﺎﱃ: }
tûüÏZÏB÷s•B LäêZä. bÎ) Èbqèù%s{ur öNèdqèù$y‚s? Ÿxsù
.(٢) {ÇÊÐÎÈﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
Èbqà)¨?$$sù }‘»-ƒÎ)ur
.(٥) {Èböqt±÷z$#ur }¨$¨Y9$# (#âqt±÷‚s? Ÿxsù } .(٤) {ÇÍÉÈ Èbqç7ydö‘$$sù }‘»-ƒÎ)ur } .(٣) {ÇÍÊÈﻭﻣﺪﺡ ﺃﻫﻞ ﺍﳋﻮﻑ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ} : öNÍkÍh5u‘ ÏM»tƒ$t«Î/ Oèd tûïÏ%©!$#ur
)tbqà)Ïÿô±•B NÍkÍh5u‘ ÏpuŠô±yz ô`ÏiB Nèd tûïÏ%©!$# ¨bÎ
(٧) {ÇÎÑÈ tbqãZÏB÷sãƒﺇﱃ ﻗﻮﻟﻪ} :
{ÇÎÐÈ
)(٦
}،
&öNèdur ÏNºuŽö•sƒø:$# ’Îû tbqããÌ•»|¡ç„ y7Í´¯»s9'ré
; .(٨) {ÇÏÊÈ tbqà)Î7»y™ $olmﻭﰲ ﺍﳌﺴﻨﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ }ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﻗﻠﺖ: ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ (٩) {î's#Å_ur öNåkæ5qè=è%¨r (#qs?#uä !$tB tbqè?÷sムtûïÏ%©!$#ur } ،ﻫﻮ ﺍﻟﺬﻱ ﻳﺰﱐ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ) (1ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ،ﺁﻳﺔ . ٥٧ ) (2ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ . ١٧٥ ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺁﻳﺔ . ٤١ ) (4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺁﻳﺔ . ٤٠ ) (5ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٣ ) (6ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ . ٥٧ : ) (7ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ . ٥٨ : ) (8ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ . ٦١ - ٥٧ ) (9ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ . ٦٠ ٣٤٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻳﺴﺮﻕ ؟ ﻗﺎﻝ :ﻻ ،ﻳﺎ ﺍﺑﻨﺔ ﺍﻟﺼﺪﻳﻖ ،ﻭﻟﻜﻨﻪ ﺍﻟﺮﺟﻞ ﻳﺼﻮﻡ ﻭﻳﺼﻠﻲ ﻭﻳﺘﺼﺪﻕ ﻭﳜﺎﻑ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ{ ) .(١ﻗﺎﻝ ﺍﳊﺴﻦ tﻋﻤﻠﻮﺍ -ﻭﺍﷲ -ﺑﺎﻟﻄﺎﻋﺎﺕ ،ﻭﺍﺟﺘﻬﺪﻭﺍ ﻓﻴﻬﺎ ،ﻭﺧﺎﻓﻮﺍ ﺃﻥ ﺗﺮﺩ ﻋﻠﻴﻬﻢ ،ﺇﻥ ﺍﳌﺆﻣﻦ ﲨﻊ ﺇﺣﺴﺎﻧﺎ ﻭﺧﺸﻴﺔ ،ﻭﺍﳌﻨﺎﻓﻖ ﲨﻊ ﺇﺳﺎﺀﺓ ﻭﺃﻣﻨﺎ .ﺍﻧﺘﻬﻰ. ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ} :
)y7Í´¯»s9'ré& «!$# È@‹Î6y™ ’Îû (#r߉yg»y_ur (#rã•y_$yd z`ƒÉ‹©9$#ur (#qãZtB#uä šúïÏ%©!$# ¨bÎ
ª!$#ur 4 «!$# |MyJômu‘ tbqã_ö•tƒ
.(٢) {ÇËÊÑÈ ÒO‹Ïm§‘ Ö‘qàÿxîﻓﺘﺄﻣﻞ ﻛﻴﻒ ﺟﻌﻞ ﺭﺟﺎﺀﻫﻢ ﻣﻊ ﺇﳝﺎﻢ
ﺬﻩ ﺍﻟﻄﺎﻋﺎﺕ ؟ ﻓﺎﻟﺮﺟﺎﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻊ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺍﻗﺘﻀﺘﻬﺎ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ، ﺷﺮﻋﻪ ﻭﻗﺪﺭﺗﻪ ﻭﺛﻮﺍﺑﻪ ﻭﻛﺮﺍﻣﺘﻪ .ﻭﻟﻮ ﺃﻥ ﺭﺟﻼ ﻟﻪ ﺃﺭﺽ ﻳﺆﻣﻞ ﺃﻥ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﻣﻦ ﻣﻐﻠﻬﺎ ﻣﺎ ﻳﻨﻔﻌﻪ ،ﻓﺄﳘﻠﻬﺎ ﻭﱂ ﳛﺮﺛﻬﺎ ﻭﱂ ﻳﺒﺬﺭﻫﺎ ،ﻭﺭﺟﺎ ﺃﻧﻪ ﻳﺄﰐ ﻣﻦ ﻣﻐﻠﻬﺎ ﻣﺜﻞ ﻣﺎ ﻳﺄﰐ ﻣﻦ ﺣﺮﺙ ﻭﺯﺭﻉ ﻭﺗﻌﺎﻫﺪ ﺍﻷﺭﺽ :-ﻟﻌﺪﻩ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﺳﻔﻪ ﺍﻟﺴﻔﻬﺎﺀ! ﻭﻛﺬﺍ ﻟﻮ ﺭﺟﺎ ﻭﺣﺴﻦ ﻇﻨﻪ ﺃﻥ ﳚﻴﺌﻪ ﻭﻟﺪ ﻣﻦ ﻏﲑ ﲨﺎﻉ! ﺃﻭ ﻳﺼﲑ ﺃﻋﻠﻢ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﻣﻦ ﻏﲑ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺣﺮﺹ ﺗﺎﻡ! ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ .ﻓﻜﺬﻟﻚ ﻣﻦ ﺣﺴﻦ ﻇﻨﻪ ﻭﻗﻮﻱ ﺭﺟﺎﺅﻩ ﰲ ﺍﻟﻔﻮﺯ ﺑﺎﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻰ ﻭﺍﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ ،ﻣﻦ ﻏﲑ ﻃﺎﻋﺔ ﻭﻻ ﺗﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ. ﻣﻦ ﺭﺟﺎ ﺷﻴﺌﹰﺎ ﺍﺳﺘﻠﹾﺰﻡ ﺭﺟﺎﺅﻩ ﺃﹸﻣﻮﺭﺍ
ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻣﻦ ﺭﺟﺎ ﺷﻴﺌﺎ -ﺍﺳﺘﻠﺰﻡ ﺭﺟﺎﺅﻩ ﺃﻣﻮﺭﺍ: ﺃﺣﺪﻫﺎ :ﳏﺒﺔ ﻣﺎ ﻳﺮﺟﻮﻩ. ﺍﻟﺜﺎﱐ :ﺧﻮﻓﻪ ﻣﻦ ﻓﻮﺍﺗﻪ. ﺍﻟﺜﺎﻟﺚ :ﺳﻌﻴﻪ ﰲ ﲢﺼﻴﻠﻪ ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ. ﻭﺃﻣﺎ ﺭﺟﺎﺀ ﻻ ﻳﻘﺎﺭﻧﻪ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ،ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍﻷﻣﺎﱐ ،ﻭﺍﻟﺮﺟﺎﺀ ﺷﻲﺀ ﻭﺍﻷﻣﺎﱐ ﺷﻲﺀ ﺁﺧﺮ ﻓﻜﻞ ﺭﺍﺝ ﺧﺎﺋﻒ ،ﻭﺍﻟﺴﺎﺋﺮ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺇﺫﺍ ﺧﺎﻑ ﺃﺳﺮﻉ ﺍﻟﺴﲑ ،ﳐﺎﻓﺔ ﺍﻟﻔﻮﺍﺕ.
) (1ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ . ٢٥ : ٦ ) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢١٨ ٣٤١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ.(١) {4 âä!$t±o„ `yJÏ9 y7Ï9ºsŒ tbrߊ $tB ã•Ïÿøótƒur ¾ÏmÎ/ x8uŽô³ç„ br& ã•Ïÿøótƒ Ÿw ©!$# ¨bÎ) } : ﻓﺎﳌﺸﺮﻙ ﻻ ﺗﺮﺟﻰ ﻟﻪ ﺍﳌﻐﻔﺮﺓ ،ﻷﻥ ﺍﷲ ﻧﻔﻰ ﻋﻨﻪ ﺍﳌﻐﻔﺮﺓ ،ﻭﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﰲ ﻣﺸﻴﺌﺔ ﺍﷲ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻏﻔﺮ ﻟﻪ ،ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ. ﻭﰲ ﻣﻌﺠﻢ ﺍﻟﻄﱪﺍﱐ " :ﺍﻟﺪﻭﺍﻭﻳﻦ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺛﻼﺛﺔ ﺩﻭﺍﻭﻳﻦ :ﺩﻳﻮﺍﻥ ﻻ ﻳﻐﻔﺮ ﺍﷲ ﻣﻨﻪ ﺷﻴﺌﺎ ،ﻭﻫﻮ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ،ﰒ ﻗﺮﺃ (٢) {¾ÏmÎ/ x8uŽô³ç„ br& ã•Ïÿøótƒ Ÿw ©!$# ¨bÎ) } :ﻭﺩﻳﻮﺍﻥ ﻻ ﻳﺘﺮﻙ ﺍﷲ ﻣﻨﻪ ﺷﻴﺌﺎ ،ﻭﻫﻮ ﻣﻈﺎﱂ ﺍﻟﻌﺒﺎﺩ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ .ﻭﺩﻳﻮﺍﻥ ﻻ ﻳﻌﺒﺄ ﺍﷲ ﺑﻪ ،ﻭﻫﻮ ﻇﻠﻢ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ).(٣ ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﺼﻐﺎﺋﺮ ،ﻭﺳﺘﺄﰐ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ ﻋﻨﺪ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ " :ﻭﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺔ ﳏﻤﺪ ﰲ ﺍﻟﻨﺎﺭ ﻻ ﳜﻠﺪﻭﻥ ". ﻭﻟﻜﻦ ﰒ ﺃﻣﺮ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻔﻄﻦ ﻟﻪ ،ﻭﻫﻮ :ﺃﻥ ﺍﻟﻜﺒﲑﺓ ﻗﺪ ﻳﻘﺘﺮﻥ ﺎ ﻣﻦ ﺍﳊﻴﺎﺀ ﻭﺍﳋﻮﻑ ﻭﺍﻻﺳﺘﻌﻈﺎﻡ ﳍﺎ ﻣﺎ ﻳﻠﺤﻘﻬﺎ ﺑﺎﻟﺼﻐﺎﺋﺮ ،ﻭﻗﺪ ﻳﻘﺘﺮﻥ ﺑﺎﻟﺼﻐﲑﺓ ﻣﻦ ﻗﻠﺔ ﺍﳊﻴﺎﺀ ﻭﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ ﻭﺗﺮﻙ ﺍﳋﻮﻑ ﻭﺍﻻﺳﺘﻬﺎﻧﺔ ﺎ ﻣﺎ ﻳﻠﺤﻘﻬﺎ ﺑﺎﻟﻜﺒﺎﺋﺮ .ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﺮﺟﻌﻪ ﺇﱃ ﻣﺎ ﻳﻘﻮﻡ ﺑﺎﻟﻘﻠﺐ ،ﻭﻫﻮ ﻗﺪﺭ ﺯﺍﺋﺪ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﻔﻌﻞ ،ﻭﺍﻹﻧﺴﺎﻥ ﻳﻌﺮﻑ ﺫﻟﻚ ﻣﻦ ﻧﻔﺴﻪ ﻭﻏﲑﻩ.
ﺳﻘﹸﻮﻁﹸ ﺍﻟﹾﻌﻘﹸﻮﺑﺔِ ﻋﻦِ ﺍﻟﹾﻤﺴِﻲﺀِ ﺑِﺄﹶﺣﺪ ﻋﺸﺮ ﺳﺒﺒﺎ
ﻭﺃﻳﻀﺎ :ﻓﺈﻧﻪ ﻗﺪ ﻳﻌﻔﻰ ﻟﺼﺎﺣﺐ ﺍﻹﺣﺴﺎﻥ ﺍﻟﻌﻈﻴﻢ ﻣﺎ ﻻ ﻳﻌﻔﻰ ﻟﻐﲑﻩ ،ﻓﺈﻥ ﻓﺎﻋﻞ ﺍﻟﺴﻴﺌﺎﺕ ﻳﺴﻘﻂ ) (٤ﻋﻨﻪ ﻋﻘﻮﺑﺔ ﺟﻬﻨﻢ ﺑﻨﺤﻮ ﻋﺸﺮﺓ ﺃﺳﺒﺎﺏ ،ﻋﺮﻓﺖ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ:
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺘﺎﻥ . ١١٦ - ٤٨ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺘﺎﻥ . ١١٦ - ٤٨ ) (3ﱂ ﺃﺟﺪ ﺭﻭﺍﻳﺔ ﺍﻟﻄﱪﺍﱐ ﻫﺬﻩ .ﻭﻟﻜﻦ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٣٤٨ : ١٠ﺣﺪﻳﺚ ﺬﺍ ﺍﳌﻌﲎ ،ﺭﻭﺍﻩ ﺃﲪﺪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻣﺮﻓﻮﻋﺎ .ﻗﺎﻝ " :ﻭﻓﻴﻪ ﺻﺪﻗﺔ ﺑﻦ ﻣﻮﺳﻰ ،ﻭﻗﺪ ﺿﻌﻔﻪ ﺍﳉﻤﻬﻮﺭ .ﻭﻗﺎﻝ ﻣﺴﻠﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ :ﺣﺪﺛﻨﺎ ﺻﺪﻗﺔ ﺑﻦ ﻣﻮﺳﻰ ﻭﻛﺎﻥ ﺻﺪﻭﻗﺎ .ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ " . ) (4ﻛﺬﺍ ﺑﺎﻷﺻﻞ ،ﻭﻟﻌﻠﻬﺎ ) :ﺗﺴﻘﻂ( .ﻥ . ٣٤٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ :ﺍﻟﺘﻮﺑﺔ ،ﻗﺎﻝ ﺗﻌﺎﱃ.(٢) {(#qç/$s? tûïÏ%©!$# žwÎ) } .(١) {z>$s? `tB žwÎ) } : ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ،ﻭﻫﻲ ﺍﳋﺎﻟﺼﺔ ،ﻻ ﳜﺘﺺ ﺎ ﺫﻧﺐ ﺩﻭﻥ ﺫﻧﺐ ،ﻟﻜﻦ ﻫﻞ ﺗﺘﻮﻗﻒ ﺻﺤﺘﻬﺎ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻣﺔ ؟ ﺣﱴ ﻟﻮ ﺗﺎﺏ ﻣﻦ ﺫﻧﺐ ﻭﺃﺻﺮ ﻋﻠﻰ ﺁﺧﺮ ﻻ ﺗﻘﺒﻞ ؟ ﻭﺍﻟﺼﺤﻴﺢ ﺃﺎ ﺗﻘﺒﻞ .ﻭﻫﻞ ﳚﺐ ﺍﻹﺳﻼﻡ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺇﻥ ﱂ ﻳﺘﺐ ﻣﻨﻬﺎ ؟ ﺃﻡ ﻻ ﺑﺪ ﻣﻊ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﻏﲑ ﺍﻟﺸﺮﻙ ؟ ﺣﱴ ﻟﻮ ﺃﺳﻠﻢ ﻭﻫﻮ ﻣﺼﺮ ﻋﻠﻰ ﺍﻟﺰﻧﺎ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻣﺜﻼ ،ﻫﻞ ﻳﺆﺍﺧﺬ ﲟﺎ ﻛﺎﻥ ﻣﻨﻪ ﰲ ﻛﻔﺮﻩ ﻣﻦ ﺍﻟﺰﻧﺎ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ؟ ﺃﻡ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﻮﺏ ﻣﻦ ﺫﻟﻚ ﺍﻟﺬﻧﺐ ﻣﻊ ﺇﺳﻼﻣﻪ ؟ ﺃﻭ ﻳﺘﻮﺏ ﺗﻮﺑﺔ ﻋﺎﻣﺔ ﻣﻦ ﻛﻞ ﺫﻧﺐ ؟ ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﺢ :ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻣﻊ ﺍﻹﺳﻼﻡ ،ﻭﻛﻮﻥ ﺍﻟﺘﻮﺑﺔ ﺳﺒﺒﺎ ﻟﻐﻔﺮﺍﻥ ﺍﻟﺬﻧﻮﺏ ﻭﻋﺪﻡ ﺍﳌﺆﺍﺧﺬﺓ ﺎ -ﳑﺎ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺍﻷﻣﺔ ،ﻭﻟﻴﺲ ﺷﻲﺀ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻐﻔﺮﺍﻥ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺍﻟﺘﻮﺑﺔ ،ﻗﺎﻝ ﺗﻌﺎﱃ: }
* z>qçR—%!$# ã•Ïÿøótƒ ©!$# ¨bÎ) 4 «!$# ÏpuH÷q§‘ `ÏB (#qäÜuZø)s? Ÿw öNÎgÅ¡àÿRr& #’n?tã (#qèùuŽó r& tûïÏ%©!$# y“ÏŠ$t7Ïè»tƒ ö@è%
(٣) {ÇÎÌÈ ãLìÏm§•9$# â‘qàÿtóø9$# uqèd ¼çm¯RÎ) 4 $·è‹ÏHsdﻭﻫﺬﺍ ﳌﻦ ﺗﺎﺏ ،ﻭﳍﺬﺍ ﻗﺎﻝ{(#qäÜuZø)s? Ÿw } :
)(٤
ﻭﻗﺎﻝ ﺑﻌﺪﻫﺎ (٥) {öNä3În/u‘ 4’n<Î) (#þqç7•ÏRr&ur } :ﺍﻵﻳﺔ.
ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ :ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻗﺎﻝ ﺗﻌﺎﱃ.(٦) {ÇÌÌÈ tbrã•ÏÿøótGó¡o„ öNèdur öNßgt/Éj‹yèãB ª!$# šc%x. $tBur } : ﻟﻜﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺗﺎﺭﺓ ﻳﺬﻛﺮ ﻭﺣﺪﻩ ،ﻭﺗﺎﺭﺓ ﻳﻘﺮﻥ ﺑﺎﻟﺘﻮﺑﺔ ،ﻓﺈﻥ ﺫﻛﺮ ﻭﺣﺪﻩ ﺩﺧﻞ ﻣﻌﻪ ﺍﻟﺘﻮﺑﺔ ،ﻛﻤﺎ ﺇﺫﺍ ﺫﻛﺮﺕ ﺍﻟﺘﻮﺑﺔ ﻭﺣﺪﻫﺎ ﴰﻠﺖ ﺍﻻﺳﺘﻐﻔﺎﺭ .ﻓﺎﻟﺘﻮﺑﺔ ﺗﺘﻀﻤﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻳﺘﻀﻤﻦ ﺍﻟﺘﻮﺑﺔ، ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺪﺧﻞ ﰲ ﻣﺴﻤﻰ ﺍﻵﺧﺮ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﻗﺘﺮﺍﻥ ﺇﺣﺪﻯ ﺍﻟﻠﻔﻈﺘﲔ ) (1ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ . ٦٠ ) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٦٠ ) (3ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ . ٥٣ : ) (4ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ . ٥٣ : ) (5ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ . ٥٤ ) (6ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ . ٣٣ ٣٤٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﺎﻷﺧﺮﻯ ،ﻓﺎﻻﺳﺘﻐﻔﺎﺭ :ﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮ ﻣﺎ ﻣﻀﻰ ،ﻭﺍﻟﺘﻮﺑﺔ :ﺍﻟﺮﺟﻮﻉ ﻭﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮ ﻣﺎ ﳜﺎﻓﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻪ. ﻭﻧﻈﲑ ﻫﺬﺍ :ﺍﻟﻔﻘﲑ ﻭﺍﳌﺴﻜﲔ ،ﺇﺫﺍ ﺫﻛﺮ ﺃﺣﺪ ﺍﻟﻠﻔﻈﲔ ﴰﻞ ﺍﻵﺧﺮ ،ﻭﺇﺫﺍ ﺫﻛﺮﺍ ﻣﻌﺎ ﻛﺎﻥ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﻣﻌﲎ .ﻗﺎﻝ ﺗﻌﺎﱃ} :
)ãP $yèôÛÎ
} .(١) {tûüÅ3»|¡tB ÍouŽ|³tã
tûüÏnGÅ™ ãP$yèôÛÎ*sù
.(٣) {4 öNà6©9 ׎ö•yz uqßgsù uä!#t•s)àÿø9$# $ydqè?÷sè?ur $ydqàÿ÷‚è? bÎ)ur } .(٢) {4 $YZŠÅ3ó¡ÏBﻻ ﺧﻼﻑ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻻﲰﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﳌﺎ ﺃﻓﺮﺩ ﴰﻞ ﺍﳌﻘﻞ ﻭﺍﳌﻌﺪﻡ ،ﻭﳌﺎ ﻗﺮﻥ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
* )àM»s%y‰¢Á9$# $yJ¯RÎ
(٤) {ÈûüÅ3»|¡yJø9$#ur Ïä!#t•s)àÿù=Ï9ﺍﻵﻳﺔ -ﻛﺎﻥ ﺍﳌﺮﺍﺩ
ﺑﺄﺣﺪﳘﺎ ﺍﳌﻘﻞ ،ﻭﺍﻵﺧﺮ ﺍﳌﻌﺪﻡ ،ﻋﻠﻰ ﺧﻼﻑ ﻓﻴﻪ. ﻭﻛﺬﻟﻚ :ﺍﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ ،ﻭﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ،ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ. ﻭﻳﻘﺮﺏ ﻣﻦ ﻫﺬﺍ ﺍﳌﻌﲎ :ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ،ﻓﺈﻥ ﺍﻟﻜﻔﺮ ﺃﻋﻢ ،ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﻟﻜﻔﺮ ﴰﻞ ﺍﻟﻨﻔﺎﻕ، ﻭﺇﻥ ﺫﻛﺮﺍ ﻣﻌﺎ ﻛﺎﻥ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﻣﻌﲎ .ﻭﻛﺬﻟﻚ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ،ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ ﺍﻟﻜﻼﻡ ﻓﻴﻪ، ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ. ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﻟﺚ :ﺍﳊﺴﻨﺎﺕ .ﻓﺈﻥ ﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ ،ﻭﺍﻟﺴﻴﺌﺔ ﲟﺜﻠﻬﺎ ،ﻓﺎﻟﻮﻳﻞ ﳌﻦ ﻏﻠﺒﺖ ﺁﺣﺎﺩﻩ ﻋﺸﺮﺍﺗﻪ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
)ÏN$t«ÍhŠ¡¡9$# tû÷ùÏdõ‹ãƒ ÏM»uZ|¡ptø:$# ¨bÎ
.(٥) {4ﻭﻗﺎﻝ
r
}ﻭﺃﺗﺒﻊ
ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ { ). (٦ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺍﺑﻊ :ﺍﳌﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻗﺎﻝ } rﻣﺎ ﻳﺼﻴﺐ ﺍﳌﺆﻣﻦ ﻣﻦ ﻭﺻﺐ ﻭﻻ ﻧﺼﺐ، ) (1ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٨٩ ) (2ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ ﺁﻳﺔ . ٤ ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٧١ ) (4ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ . ٦٠ ) (5ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ . ١١٤ ) (6ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ) ، (١٩٨٧ﺃﲪﺪ ) ، (١٥٣/٥ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٩١ ٣٤٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻻ ﻏﻢ ﻭﻻ ﻫﻢ ﻭﻻ ﺣﺰﻥ ،ﺣﱴ ﺍﻟﺸﻮﻛﺔ ﻳﺸﺎﻛﻬﺎ ﺇﻻ ﻛﻔﺮ ﺎ ﻣﻦ ﺧﻄﺎﻳﺎﻩ{ ) .(١ﻭﰲ ﺍﳌﺴﻨﺪ} :ﺃﻧﻪ ﳌﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
t“øgä† #[äþqß™ ö@yJ÷ètƒ `tB
{¾ÏmÎ/
)(٢
ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﻳﺎ
ﺭﺳﻮﻝ ﺍﷲ ،ﻧﺰﻟﺖ ﻗﺎﺻﻤﺔ ﺍﻟﻈﻬﺮ ،ﻭﺃﻳﻨﺎ ﱂ ﻳﻌﻤﻞ ﺳﻮﺀﺍ ؟ ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ،ﺃﻟﺴﺖ ﺗﻨﺼﺐ ؟ ﺃﻟﺴﺖ ﲢﺰﻥ ؟ ﺃﻟﺴﺖ ﻳﺼﻴﺒﻚ ﺍﻟﻸﻭﺍﺀ ؟ ﻓﺬﻟﻚ ﻣﺎ ﲡﺰﻭﻥ ﺑﻪ{ ).(٣ ﻓﺎﳌﺼﺎﺋﺐ ﻧﻔﺴﻬﺎ ،ﻣﻜﻔﺮﺓ ،ﻭﺑﺎﻟﺼﱪ ﻋﻠﻴﻬﺎ ﻳﺜﺎﺏ ﺍﻟﻌﺒﺪ ،ﻭﺑﺎﻟﺘﺴﺨﻂ ﻳﺄﰒ ﻭﺍﻟﺼﱪ ﻭﺍﻟﺴﺨﻂ ﺃﻣﺮ ﺁﺧﺮ ﻏﲑ ﺍﳌﺼﻴﺒﺔ ،ﻓﺎﳌﺼﻴﺒﺔ ﻣﻦ ﻓﻌﻞ ﺍﷲ ﻻ ﻣﻦ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ،ﻭﻫﻲ ﺟﺰﺍﺀ ﻣﻦ ﺍﷲ ﻟﻠﻌﺒﺪ ﻋﻠﻰ ﺫﻧﺒﻪ ،ﻭﻳﻜﻔﺮ ﺫﻧﺒﻪ ﺎ ،ﻭﺇﳕﺎ ﻳﺜﺎﺏ ﺍﳌﺮﺀ ﻭﻳﺄﰒ ﻋﻠﻰ ﻓﻌﻠﻪ ،ﻭﺍﻟﺼﱪ ﻭﺍﻟﺴﺨﻂ ﻣﻦ ﻓﻌﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺟﺮ ﻗﺪ ﳛﺼﻞ ﺑﻐﲑ ﻋﻤﻞ ﻣﻦ ﺍﻟﻌﺒﺪ ،ﺑﻞ ﻫﺪﻳﺔ ﻣﻦ ﺍﻟﻐﲑ ،ﺃﻭ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻣﻦ ﻏﲑ ﺳﺒﺐ ،ﻗﺎﻝ ﺗﻌﺎﱃ} :
$VJŠÏàtã #·•ô_r& çm÷Rà$©! `ÏB ÅV÷sãƒur
.(٤) {ÇÍÉÈﻓﻨﻔﺲ ﺍﳌﺮﺽ
ﺟﺰﺍﺀ ﻭﻛﻔﺎﺭﺓ ﳌﺎ ﺗﻘﺪﻡ. ﻭﻛﺜﲑﺍ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻷﺟﺮ ﻏﻔﺮﺍﻥ ﺍﻟﺬﻧﻮﺏ .ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﺪﻟﻮﻟﻪ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﻻﺯﻣﻪ. ﺍﻟﺴﺒﺐ ﺍﳋﺎﻣﺲ :ﻋﺬﺍﺏ ﺍﻟﻘﱪ .ﻭﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﺮﺿﻰ ) ، (٥٣١٨ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (٢٥٧٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ ) ، (٩٦٦ﺃﲪﺪ ). (١٩/٣ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ١٢٣ ) (3ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮ ﻫﺬﺍ ﰲ ﺍﳌﺴﻨﺪ ،ﺑﺮﻗﻢ ٦٨ :ﺑﺸﺮﺣﻨﺎ .ﻭﻟﻜﻦ ﺃﻭﻟﻪ ﻫﻨﺎﻙ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻗﺎﻝ " :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ، ﻛﻴﻒ ﺍﻟﺼﻼﺡ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ؟ . .ﻓﻜﻞ ﺳﻮﺀ ﻋﻤﻠﻨﺎﻩ ﺟﺰﻳﻨﺎ ﺑﻪ ؟ " .ﻟﻴﺲ ﻓﻴﻪ ﻗﻮﻟﻪ ﻫﻨﺎ " ﻧﺰﻟﺖ ﻗﺎﺻﻤﺔ ﺍﻟﻈﻬﺮ . " . .ﻭﻫﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ،ﺇﺳﻨﺎﺩﻩ ﻣﻨﻘﻄﻊ .ﻭﻛﺎﻥ ﺍﻷﺟﺪﺭ ﺑﺎﻟﺸﺎﺭﺡ ﺃﻥ ﻳﺬﻛﺮ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﰲ ﺍﳌﺴﻨﺪ ٧٣٨٠ :ﺃﻧﻪ ﳌﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ " ﺷﻘﺖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻭﺑﻠﻐﺖ ﻣﻨﻬﻢ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﺗﺒﻠﻎ ،ﻓﺸﻜﻮﺍ ﺫﻟﻚ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ﳍﻢ " :ﻗﺎﺭﺑﻮﺍ ﻭﺳﺪﺩﻭﺍ ،ﻓﻜﻞ ﻣﺎ ﻳﺼﺎﺏ ﺑﻪ ﺍﳌﺴﻠﻢ ﻛﻔﺎﺭﺓ ،ﺣﱴ ﺍﻟﻨﻜﺒﺔ ﻳﻨﻜﺒﻬﺎ " . ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ، ٢٨٢ : ٢ﻭﺯﺍﺩ ﰲ ﺁﺧﺮﻩ " :ﻭﺍﻟﺸﻮﻛﺔ ﻳﺸﺎﻛﻬﺎ " .ﻭﻟﻮ ﺭﺟﻊ ﺍﻟﺸﺎﺭﺡ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺗﻔﺴﲑ ﺷﻴﺨﻪ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ٥٩٠ - ٥٨٦ : ٢ﻟﻮﺟﺪ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ، ﻭﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ ﰲ ﻣﻌﻨﺎﻩ ،ﺑﻌﻀﻬﺎ ﺃﺻﺢ ﺇﺳﻨﺎﺩﺍ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮ . ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٤٠ ٣٤٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺴﺒﺐ ﺍﻟﺴﺎﺩﺱ :ﺩﻋﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻭﺍﺳﺘﻐﻔﺎﺭﻫﻢ ﰲ ﺍﳊﻴﺎﺓ ﻭﺑﻌﺪ ﺍﳌﻤﺎﺕ. ﺍﻟﺴﺒﺐ ﺍﻟﺴﺎﺑﻊ :ﻣﺎ ﻳﻬﺪﻯ ﺇﻟﻴﻪ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻣﻦ ﺛﻮﺍﺏ ﺻﺪﻗﺔ ﺃﻭ ﻗﺮﺍﺀﺓ ﺃﻭ ﺣﺞ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻭﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ. ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﻣﻦ :ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺷﺪﺍﺋﺪﻩ. ﺍﻟﺴﺒﺐ ﺍﻟﺘﺎﺳﻊ :ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ :ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﺇﺫﺍ ﻋﱪﻭﺍ ﺍﻟﺼﺮﺍﻁ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﻗﻨﻄﺮﺓ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻓﻴﻘﺘﺺ ﻟﺒﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ،ﻓﺈﺫﺍ ﻫﺬﺑﻮﺍ ﻭﻧﻘﻮﺍ ﺃﺫﻥ ﳍﻢ ﰲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ.. ﺍﻟﺴﺒﺐ ﺍﻟﻌﺎﺷﺮ :ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺃﻗﺴﺎﻣﻬﺎ. ﺍﻟﺴﺒﺐ ﺍﳊﺎﺩﻱ ﻋﺸﺮ :ﻋﻔﻮ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﻣﻦ ﻏﲑ ﺷﻔﺎﻋﺔ. ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ .(١) {4 âä!$t±o„ `yJÏ9 y7Ï9ºsŒ tbrߊ $tB ã•Ïÿøótƒur } :ﻓﺈﻥ ﻛﺎﻥ ﳑﻦ ﱂ ﻳﺸﺄ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ﻟﻌﻈﻢ ﺟﺮﻣﻪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺩﺧﻮﻟﻪ ﺇﱃ ﺍﻟﻜﲑ ،ﻟﻴﺨﻠﺺ ﻃﻴﺐ ﺇﳝﺎﻧﻪ ﻣﻦ ﺧﺒﺚ ﻣﻌﺎﺻﻴﻪ ،ﻓﻼ ﻳﺒﻘﻰ ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ ﰲ ﻗﻠﺒﻪ ﺃﺩﱏ ﺃﺩﱏ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ ،ﺑﻞ ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ. ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﺍﻣﺘﻨﻊ ﺍﻟﻘﻄﻊ ﻷﺣﺪ ﻣﻌﲔ ﻣﻦ ﺍﻷﻣﺔ ،ﻏﲑ ﻣﻦ ﺷﻬﺪ ﻟﻪ ﺍﻟﺮﺳﻮﻝ rﺑﺎﳉﻨﺔ ،ﻭﻟﻜﻦ ﻧﺮﺟﻮ ﻟﻠﻤﺤﺴﻨﲔ ،ﻭﳔﺎﻑ ﻋﻠﻴﻬﻢ.
ﺍﻟﹾﺠﻤﻊ ﺑﻴﻦ ﺍﻟﹾﺨﻮﻑِ ﻭﺍﻟﺮﺟﺎﺀِ ﻗﻮﻟﻪ) :ﻭﺍﻷﻣﻦ ]ﻭﺍﻹﻳﺎﺱ ﻳﻨﻘﻼﻥ[
)(٢
ﻋﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ ،ﻭﺳﺒﻴﻞ ﺍﳊﻖ ﺑﻴﻨﻬﻤﺎ ﻷﻫﻞ
ﺍﻟﻘﺒﻠﺔ(. ﺵ :ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺧﺎﺋﻔﺎ ﺭﺍﺟﻴﺎ ،ﻓﺈﻥ ﺍﳋﻮﻑ ﺍﶈﻤﻮﺩ ﺍﻟﺼﺎﺩﻕ :ﻣﺎ ﺣﺎﻝ ﺑﲔ ﺻﺎﺣﺒﻪ ﻭﺑﲔ ﳏﺎﺭﻡ ﺍﷲ ،ﻓﺈﺫﺍ ﲡﺎﻭﺯ ﺫﻟﻚ ﺧﻴﻒ ﻣﻨﻪ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ .ﻭﺍﻟﺮﺟﺎﺀ ﺍﶈﻤﻮﺩ :ﺭﺟﺎﺀ ) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٤٨ ) (2ﰲ ﺍﻷﺻﻞ ) :ﻭﺍﻟﻴﺄﺱ ﺳﺒﻴﻼﻥ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ﻭﺍﳌﺘﻮﻥ ،ﺑﻞ ﺻﺤﺤﻬﺎ ﺍﶈﻘﻖ ﺃﲪﺪ ﺷﺎﻛﺮ ﺭﲪﻪ ﺍﷲ ﻭﻟﻜﻦ ﰲ ﺍﻟﻔﻬﺮﺱ .ﺍﻧﻈﺮ ﺍﻟﻔﻬﺮﺱ ﺹ . ٥٥١ﻥ . ٣٤٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺭﺟﻞ ﻋﻤﻞ ﺑﻄﺎﻋﺔ ﺍﷲ ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ ،ﻓﻬﻮ ﺭﺍﺝ ﻟﺜﻮﺍﺑﻪ ،ﺃﻭ ﺭﺟﻞ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ﰒ ﺗﺎﺏ ﻣﻨﻪ ﺇﱃ ﺍﷲ ،ﻓﻬﻮ ﺭﺍﺝ ﳌﻐﻔﺮﺗﻪ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :
)(#r߉yg»y_ur (#rã•y_$yd z`ƒÉ‹©9$#ur (#qãZtB#uä šúïÏ%©!$# ¨bÎ
.(١) {ÇËÊÑÈ ÒO‹Ïm§‘ Ö‘qàÿxî ª!$#ur 4 «!$# |MyJômu‘ tbqã_ö•tƒ y7Í´¯»s9'ré& «!$# È@‹Î6y™ ’Îû ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﺘﻤﺎﺩﻳﺎ ﰲ ﺍﻟﺘﻔﺮﻳﻂ ﻭﺍﳋﻄﺎﻳﺎ ،ﻳﺮﺟﻮ ﺭﲪﺔ ﺍﷲ ﺑﻼ ﻋﻤﻞ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﺘﻤﲏ ﻭﺍﻟﺮﺟﺎﺀ ﺍﻟﻜﺎﺫﺏ. ﻗﺎﻝ :ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺮﻭﺫﺑﺎﺭﻱ ﺭﲪﻪ ﺍﷲ :ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻛﺠﻨﺎﺣﻲ ﺍﻟﻄﺎﺋﺮ ،ﺇﺫﺍ ﺍﺳﺘﻮﻳﺎ ﺍﺳﺘﻮﻯ ﺍﻟﻄﲑ ﻭﰎ ﻃﲑﺍﻧﻪ ،ﻭﺇﺫﺍ ﻧﻘﺺ ﺃﺣﺪﳘﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻨﻘﺺ ،ﻭﺇﺫﺍ ﺫﻫﺒﺎ ﺻﺎﺭ ﺍﻟﻄﺎﺋﺮ ﰲ ﺣﺪ ﺍﳌﻮﺕ. ﻭﻗﺪ ﻣﺪﺡ ﺍﷲ ﺃﻫﻞ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﺑﻘﻮﻟﻪ} : †3 ¾ÏmÎn/u‘ spuH÷qu‘ (#qã_ö•tƒur not•ÅzFy$# â‘x‹øts $]ùöqyz öNåk®5u‘ tbqããô‰tƒ ÆìÅ_$ŸÒyJø9$#
{ö@è%
{$YèyJsÛur
)(٣
)(٢
$VJͬ!$s%ur #Y‰É`$y™ È@ø‹©9$# uä!$tR#uä ìMÏZ»s% uqèd
ﺍﻵﻳﺔ .ﻭﻗﺎﻝ} :
?Ç`tã öNßgç/qãZã_ 4’nû$yftFs
ﺍﻵﻳﺔ .ﻓﺎﻟﺮﺟﺎﺀ ﻳﺴﺘﻠﺰﻡ ﺍﳋﻮﻑ ،ﻭﻟﻮﻻ ﺫﻟﻚ
ﻟﻜﺎﻥ ﺃﻣﻨﺎ ،ﻭﺍﳋﻮﻑ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺮﺟﺎﺀ ،ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻜﺎﻥ ﻗﻨﻮﻃﺎ ﻭﻳﺄﺳﺎ .ﻭﻛﻞ ﺃﺣﺪ ﺇﺫﺍ ﺧﻔﺘﻪ ﻫﺮﺑﺖ ﻣﻨﻪ ،ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﻧﻚ ﺇﺫﺍ ﺧﻔﺘﻪ ﻫﺮﺑﺖ ﺇﻟﻴﻪ ،ﻓﺎﳋﺎﺋﻒ ﻫﺎﺭﺏ ﻣﻦ ﺭﺑﻪ ﺇﱃ ﺭﺑﻪ. ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﻣﻨﺎﺯﻝ ﺍﻟﺴﺎﺋﺮﻳﻦ ﺭﲪﻪ ﺍﷲ :ﺍﻟﺮﺟﺎﺀ ﺃﺿﻌﻒ ﻣﻨﺎﺯﻝ ﺍﳌﺮﻳﺪ ،ﻭﰲ ﻛﻼﻣﻪ ﻧﻈﺮ ،ﺑﻞ ﺍﻟﺮﺟﺎﺀ ﻭﺍﳋﻮﻑ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺃﺷﺮﻑ ﻣﻨﺎﺯﻝ ﺍﳌﺮﻳﺪ .ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ
r
}ﻳﻘﻮﻝ ﺍﷲ
U
ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ،ﻓﻠﻴﻈﻦ ﰊ ﻣﺎ ﺷﺎﺀ{ ) .(٤ﻭﰲ ﺻﺤﻴﺢ
ﻣﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ tﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ rﻳﻘﻮﻝ ﻗﺒﻞ ﻣﻮﺗﻪ ﺑﺜﻼﺙ} :ﻻ ﳝﻮﺗﻦ ﺃﺣﺪﻛﻢ ) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢١٨ ) (2ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ . ٩ ) (3ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺁﻳﺔ . ١٦ ) (4ﺃﲪﺪ ) ، (٤٩١/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٣١ ٣٤٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﻻ ﻭﻫﻮ ﳛﺴﻦ ﺍﻟﻈﻦ ﺑﺮﺑﻪ{ ) ، (١ﻭﳍﺬﺍ ﻗﻴﻞ :ﺇﻥ ﺍﻟﻌﺒﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟﺎﺅﻩ ﰲ ﻣﺮﺿﻪ ﺃﺭﺟﺢ ﻣﻦ ﺧﻮﻓﻪ ،ﲞﻼﻑ ﺯﻣﻦ ﺍﻟﺼﺤﺔ ،ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺧﻮﻓﻪ ﺃﺭﺟﺢ ﻣﻦ ﺭﺟﺎﺋﻪ. ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﳊﺐ ﻭﺣﺪﻩ ﻓﻬﻮ ﺯﻧﺪﻳﻖ ،ﻭﻣﻦ ﻋﺒﺪﻩ ﺑﺎﳋﻮﻑ ﻭﺣﺪﻩ ﻓﻬﻮ ]ﺣﺮﻭﺭﻱ[ ) (٢ﻭﺭﻭﻱ :ﻭﻣﻦ ﻋﺒﺪﻩ ﺑﺎﻟﺮﺟﺎﺀ ﻭﺣﺪﻩ ﻓﻬﻮ ﻣﺮﺟﺊ ،ﻭﻣﻦ ﻋﺒﺪﻩ ﺑﺎﳊﺐ ﻭﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻓﻬﻮ ﻣﺆﻣﻦ ﻣﻮﺣﺪ ،ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﳏﻤﻮﺩ ﺍﻟﻮﺭﺍﻕ ﰲ ﻗﻮﻟﻪ: ﺧﲑ ﺛﻮﺍﺑـﺎ ﻋﺠﺒـﺖ ﻣـﻦ ﻛـﱪﻩ
ﻟﻮ ﻗﺪ ﺭﺃﻳﺖ ﺍﻟﺼﻐﲑ ﻣﻦ ﻋﻤـﻞ ﺍﻝ
ﺭ ﺟــﺰﺍﺀ ﺃﺷــﻔﻘﺖ ﻣــﻦ ﺣــﺬﺭﻩ ﺃﻭ ﻗﺪ ﺭﺃﻳﺖ ﺍﳊﻘﲑ ﻣـﻦ ﻋﻤـﻞ ﺍﻟـﺶ ﻗﻮﻟﻪ ) :ﻭﻻ ﳜﺮﺝ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺇﻻ ﲜﺤﻮﺩ ﻣﺎ ﺃﺩﺧﻠﻪ ﻓﻴﻪ (. ﺵ :ﻳﺸﲑ ﺍﻟﺸﻴﺦ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻗﻮﻟﻪ ﲞﺮﻭﺟﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﺭﺗﻜﺎﺏ ﺍﻟﻜﺒﲑﺓ .ﻭﻓﻴﻪ ﺗﻘﺮﻳﺮ ﳌﺎ ﻗﺎﻝ ﺃﻭﻻ " :ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ ،ﻣﺎ ﱂ ﻳﺴﺘﺤﻠﻪ ". ﻭﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ.
ﻣﺎ ﻳﻘﹶﻊ ﻋﻠﹶﻴﻪِ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ
ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻴﻤﺎ ﻳﻘﹶﻊ ﻋﻠﹶﻴﻪِ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﻗﻮﻟﻪ ) :ﻭﺍﻹﳝﺎﻥ :ﻫﻮ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳉﻨﺎﻥ .ﻭﲨﻴﻊ ﻣﺎ ﺻﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ rﻣﻦ ﺍﻟﺸﺮﻉ ﻭﺍﻟﺒﻴﺎﻥ ﻛﻠﻪ ﺣﻖ .ﻭﺍﻹﳝﺎﻥ ﻭﺍﺣﺪ ،ﻭﺃﻫﻠﻪ ﰲ ﺃﺻﻠﻪ ﺳﻮﺍﺀ ،ﻭﺍﻟﺘﻔﺎﺿﻞ ﺑﻴﻨﻬﻢ ﺑﺎﳋﺸﻴﺔ ﻭﺍﻟﺘﻘﻰ ،ﻭﳐﺎﻟﻔﺔ ﺍﳍﻮﻯ ،ﻭﻣﻼﺯﻣﺔ ﺍﻷﻭﱃ (. ﺵ :ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ "ﺍﻹﳝﺎﻥ" ،ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ :ﻓﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺳﺎﺋﺮ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ،ﻭﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ :-ﺇﱃ ﺃﻧﻪ ﺗﺼﺪﻳﻖ ﺑﺎﳉﻨﺎﻥ ،ﻭﺇﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﻋﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ. ) (1ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٧٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ) ، (٣١١٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤١٦٧ﺃﲪﺪ ). (٣٢٥/٣ ) (2ﰲ ﺍﻷﺻﻞ ) :ﻣﺮﺟﺊ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٣٤٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺫﻫﺐ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺇﱃ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻄﺤﺎﻭﻱ :ﺃﻧﻪ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳉﻨﺎﻥ. ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﺭﻛﻦ ﺯﺍﺋﺪ ﻟﻴﺲ ﺑﺄﺻﻠﻲ ،ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ ﺭﲪﻪ ﺍﷲ ،ﻭﻳﺮﻭﻯ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ. ﻭﺫﻫﺐ ﺍﻟﻜﺮﺍﻣﻴﺔ ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻓﻘﻂ! ﻓﺎﳌﻨﺎﻓﻘﻮﻥ ﻋﻨﺪﻫﻢ ﻣﺆﻣﻨﻮﻥ ﻛﺎﻣﻠﻮ ﺍﻹﳝﺎﻥ ،ﻭﻟﻜﻨﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻢ ﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺬﻱ ﺃﻭﻋﺪﻫﻢ ﺍﷲ ﺑﻪ! ﻭﻗﻮﳍﻢ ﻇﺎﻫﺮ ﺍﻟﻔﺴﺎﺩ. ﻭﺫﻫﺐ ﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﺼﺎﳊﻲ ﺃﺣﺪ ﺭﺅﺳﺎﺀ ﺍﻟﻘﺪﺭﻳﺔ -ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻘﻠﺐ! ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻇﻬﺮ ﻓﺴﺎﺩﺍ ﳑﺎ ﻗﺒﻠﻪ! ﻓﺈﻥ ﻻﺯﻣﻪ ﺃﻥ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ :ﻓﺈﻢ ﻋﺮﻓﻮﺍ ﺻﺪﻕ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ،ﻭﱂ ﻳﺆﻣﻨﻮﺍ ﻤﺎ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻔﺮﻋﻮﻥ: }
ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# •>u‘ žwÎ) ÏäIwàs¯»yd tAt“Rr& !$tB |M÷HÍ>tã ô‰s)s9
.(١) {t•Í¬!$|Át/ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
} .(٢) {ÇÊÍÈ tûïωšøÿßJø9$# èpt7É)»tã tb%x. y#ø‹x. ö•ÝàR$$sù 4 #vqè=ãæur $VJù=àß öNåkߦàÿRr& !$yg÷FoYs)ø‹oKó™$#ur $pkÍ5 (#r߉ysy_ur ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﻳﻌﺮﻓﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ ،ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺑﻪ ،ﺑﻞ ﻛﺎﻓﺮﻳﻦ ﺑﻪ .ﻣﻌﺎﺩﻳﻦ ﻟﻪ ،ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﻃﺎﻟﺐ ﻋﻨﺪﻩ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎ ،ﻓﺈﻧﻪ ﻗﺎﻝ: ـﺎ ـﺔ ﺩﻳﻨـ ـﺎﻥ ﺍﻟﱪﻳـ ـﲑ ﺃﺩﻳـ ـﻦ ﺧـ ﻣـ
ﻭﻟﻘﺪ ﻋﻠﻤـﺖ ﺑـﺄﻥ ﺩﻳـﻦ ﳏﻤـﺪ
ﻟﻮﺟــﺪﺗﲏ ﲰﺤــﺎ ﺑــﺬﺍﻙ ﻣﺒﻴﻨــﺎ ﻟــﻮﻻ ﺍﳌﻼﻣــﺔ ﺃﻭ ﺣــﺬﺍﺭ ﻣــﺴﺒﺔ ﺑﻞ ﺇﺑﻠﻴﺲ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﳉﻬﻢ ﻣﺆﻣﻨﺎ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ! ﻓﺈﻧﻪ ﱂ ﳚﻬﻞ ﺭﺑﻪ ،ﺑﻞ ﻫﻮ ﻋﺎﺭﻑ ﺑﻪ، } } .(٤) {‘ÏZoK÷ƒuqøîr& !$oÿÏ3 Éb>u‘ tA$s% } .(٣) { ÇÌÏÈ tbqèWyèö7ムÏQöqtƒ 4’n<Î) þ’ÎTö•ÏàRr'sù Éb>u‘ tA$s%
) (1ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ١٠٢ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ . ١٤ ) (3ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺁﻳﺔ . ٣٦ ) (4ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺁﻳﺔ . ٣٩ ٣٤٩
tA$s%
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÑËÈ tûüÏèuHødr& öNßg¨ZtƒÈqøî_{ y7Ï?¨“ÏèÎ6sùﻭﺍﻟﻜﻔﺮ ﻋﻨﺪ ﺍﳉﻬﻢ ﻫﻮ ﺍﳉﻬﻞ ﺑﺎﻟﺮﺏ ﺗﻌﺎﱃ ،ﻭﻻ ﺃﺣﺪ ﺃﺟﻬﻞ ﻣﻨﻪ ﺑﺮﺑﻪ! ﻓﺈﻧﻪ ﺟﻌﻠﻪ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ،ﻭﺳﻠﺐ ﻋﻨﻪ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ،ﻭﻻ ﺟﻬﻞ ﺃﻛﱪ ﻣﻦ ﻫﺬﺍ ،ﻓﻴﻜﻮﻥ ﻛﺎﻓﺮﺍ ﺑﺸﻬﺎﺩﺗﻪ ﻋﻠﻰ ﻧﻔﺴﻪ !. ﻭﺑﲔ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﻣﺬﺍﻫﺐ ﺃﺧﺮ .ﺑﺘﻔﺎﺻﻴﻞ ﻭﻗﻴﻮﺩ ،ﺃﻋﺮﺿﺖ ﻋﻦ ﺫﻛﺮﻫﺎ ﺍﺧﺘﺼﺎﺭﺍ ،ﺫﻛﺮ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﺃﺑﻮ ﺍﳌﻌﲔ ﺍﻟﻨﺴﻔﻲ ﰲ ﺗﺒﺼﺮﺓ ﺍﻷﺩﻟﺔ ،ﻭﻏﲑﻩ. ﻭﺣﺎﺻﻞ ﺍﻟﻜﻞ ﻳﺮﺟﻊ ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ :ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻘﻮﻡ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺳﺎﺋﺮ ﺍﳉﻮﺍﺭﺡ ،ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﻭﻏﲑﻫﻢ ،ﻛﻤﺎ ﺗﻘﺪﻡ ،ﺃﻭ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﺩﻭﻥ ﺍﳉﻮﺍﺭﺡ ،ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻄﺤﺎﻭﻱ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﺭﲪﻬﻢ ﺍﷲ .ﺃﻭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺣﺪﻩ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻋﻦ ﺍﻟﻜﺮﺍﻣﻴﺔ .ﺃﻭ ﺑﺎﻟﻘﻠﺐ ﻭﺣﺪﻩ ،ﻭﻫﻮ ﺇﻣﺎ ﺍﳌﻌﺮﻓﺔ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳉﻬﻢ .ﺃﻭ ﺍﻟﺘﺼﺪﻳﻖ ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ .ﻭﻓﺴﺎﺩ ﻗﻮﻝ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﻇﺎﻫﺮ.
ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﺑﻴﻦ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﻓِﻴﻤﺎ ﻳﻘﹶﻊ ﻋﻠﹶﻴﻪِ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﺧﺘِﻠﹶﺎﻑ ﺻﻮﺭِﻱ
ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﺑﲔ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻷﺋﻤﺔ ﺍﻟﺒﺎﻗﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ -ﺍﺧﺘﻼﻑ ﺻﻮﺭﻱ. ﻓﺈﻥ ﻛﻮﻥ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻻﺯﻣﺔ ﻹﳝﺎﻥ ﺍﻟﻘﻠﺐ ،ﺃﻭ ﺟﺰﺀﺍ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻣﻊ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﺑﻞ ﻫﻮ ﰲ ﻣﺸﻴﺌﺔ ﺍﷲ ،ﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ ،ﻭﺇﻥ ﺷﺎﺀ ﻋﻔﺎ ﻋﻨﻪ -ﻧﺰﺍﻉ ﻟﻔﻈﻲ ،ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻓﺴﺎﺩ ﺍﻋﺘﻘﺎﺩ .ﻭﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺘﻜﻔﲑ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ،ﺿﻤﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﻷﺻﻞ ﺃﺩﻟﺔ ﺃﺧﺮﻯ ،ﻭﺇﻻ ﻓﻘﺪ ﻧﻔﻰ ﺍﻟﻨﱯ rﺍﻹﳝﺎﻥ ﻋﻦ ﺍﻟﺰﺍﱐ ﻭﺍﻟﺴﺎﺭﻕ ﻭﺷﺎﺭﺏ ﺍﳋﻤﺮ ﻭﺍﳌﻨﺘﻬﺐ ،ﻭﱂ ﻳﻮﺟﺐ ﺫﻟﻚ ﺯﻭﺍﻝ ﺍﺳﻢ ﺍﻹﳝﺎﻥ ﻋﻨﻬﻢ ﺑﺎﻟﻜﻠﻴﺔ ،ﺍﺗﻔﺎﻗﺎ. ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﻭﺃﻋﲏ ﺑﺎﻟﻘﻮﻝ: ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻌﲎ ﺑﻪ ﻋﻨﺪ ﺇﻃﻼﻕ ﻗﻮﳍﻢ " :ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ " ،ﻟﻜﻦ ﻫﺬﺍ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻟﻌﺒﺎﺩ :ﻫﻞ ﻳﺸﻤﻠﻪ ﺍﺳﻢ " ﺍﻹﳝﺎﻥ " ؟ ﺃﻡ ﺍﻹﳝﺎﻥ ﺃﺣﺪﳘﺎ، ) (1ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ . ٨٢ ٣٥٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﻭﺣﺪﻩ ﻭﺍﻟﻌﻤﻞ ﻣﻐﺎﻳﺮ ﻟﻪ ﻻ ﻳﺸﻤﻠﻪ ﺍﺳﻢ " ﺍﻹﳝﺎﻥ " ﻋﻨﺪ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺬﻛﺮ ،ﻭﺇﻥ ﺃﻃﻠﻖ ﻋﻠﻴﻬﻤﺎ ﻛﺎﻥ ﳎﺎﺯﺍ ؟ ﻫﺬﺍ ﳏﻞ ﺍﻟﱰﺍﻉ. ﻭﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺻﺪﻕ ﺑﻘﻠﺒﻪ ﻭﺃﻗﺮ ﺑﻠﺴﺎﻧﻪ ،ﻭﺍﻣﺘﻨﻊ ﻋﻦ ﺍﻟﻌﻤﻞ ﲜﻮﺍﺭﺣﻪ :ﺃﻧﻪ ﻋﺎﺹ ﷲ ﻭﺭﺳﻮﻟﻪ ،ﻣﺴﺘﺤﻖ ﺍﻟﻮﻋﻴﺪ ،ﻟﻜﻦ ﻓﻴﻤﻦ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻷﻋﻤﺎﻝ ﻏﲑ ﺩﺍﺧﻠﺔ ﰲ ﻣﺴﻤﻰ " ﺍﻹﳝﺎﻥ " ﻣﻦ ﻗﺎﻝ :ﳌﺎ ﻛﺎﻥ " ﺍﻹﳝﺎﻥ " ﺷﻴﺌﺎ ﻭﺍﺣﺪﺍ ﻓﺈﳝﺎﱐ
)(١
ﻛﺈﳝﺎﻥ ﺃﰊ ﺑﻜﺮ
ﺍﻟﺼﺪﻳﻖ ﻭﻋﻤﺮ ! ﺑﻞ ﻗﺎﻝ :ﻛﺈﳝﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﺟﱪﺍﺋﻴﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ!! ﻭﻫﺬﺍ ﻏﻠﻮ ﻣﻨﻪ. ﻓﺈﻥ ﺍﻟﻜﻔﺮ ﻣﻊ ﺍﻹﳝﺎﻥ ﻛﺎﻟﻌﻤﻰ ﻣﻊ ﺍﻟﺒﺼﺮ ،ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺒﺼﺮﺍﺀ ﳜﺘﻠﻔﻮﻥ ﰲ ﻗﻮﺓ ﺍﻟﺒﺼﺮ ﻭﺿﻌﻔﻪ ،ﻓﻤﻨﻬﻢ ﺍﻷﺧﻔﺶ ﻭﺍﻷﻋﺸﻰ ،ﻭ]ﻣﻦ[ ﻳﺮﻯ ﺍﳋﻂ ﺍﻟﺜﺨﲔ ،ﺩﻭﻥ ﺍﻟﺪﻗﻴﻖ ﺇﻻ ﺑﺰﺟﺎﺟﺔ ﻭﳓﻮﻫﺎ ،ﻭﻻ ﻳﺮﻯ ﻋﻦ ﻗﺮﺏ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ ،ﻭﺁﺧﺮ ﺑﻀﺪﻩ. ﻭﳍﺬﺍ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ " :ﻭﺃﻫﻠﻪ ﰲ ﺃﺻﻠﻪ ﺳﻮﺍﺀ " ،ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﺘﺴﺎﻭﻱ ﺇﳕﺎ ﻫﻮ ﰲ ﺃﺻﻠﻪ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﺍﻟﺘﺴﺎﻭﻱ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﺑﻞ ﺗﻔﺎﻭﺕ ]ﺩﺭﺟﺎﺕ[ ﻧﻮﺭ " ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ﰲ ﻗﻠﻮﺏ ﺃﻫﻠﻬﺎ ﻻ ﳛﺼﻴﻬﺎ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ؛ ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻧﻮﺭ " ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ﰲ ﻗﻠﺒﻪ ﻛﺎﻟﺸﻤﺲ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻧﻮﺭﻫﺎ ﰲ ﻗﻠﺒﻪ ﻛﺎﻟﻜﻮﻛﺐ ﺍﻟﺪﺭﻱ ،ﻭﺁﺧﺮ ﻛﺎﳌﺸﻌﻞ ﺍﻟﻌﻈﻴﻢ ،ﻭﺁﺧﺮ ﻛﺎﻟﺴﺮﺍﺝ ﺍﳌﻀﻲﺀ ،ﻭﺁﺧﺮ ﻛﺎﻟﺴﺮﺍﺝ ﺍﻟﻀﻌﻴﻒ .ﻭﳍﺬﺍ ﺗﻈﻬﺮ ﺍﻷﻧﻮﺍﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺄﳝﺎﻢ ﻭﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ ،ﲝﺴﺐ ﻣﺎ ﰲ ﻗﻠﻮﻢ ﻣﻦ ﻧﻮﺭ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻤﺎ ﻭﻋﻤﻼ ،ﻭﻛﻠﻤﺎ ﺍﺷﺘﺪ ﻧﻮﺭ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻋﻈﻢ ﺃﺣﺮﻕ ﻣﻦ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ ﲝﺴﺐ ﻗﻮﺗﻪ، ﲝﻴﺚ ﺇﻧﻪ ﺭﲟﺎ ﻭﺻﻞ ﺇﱃ ﺣﺎﻝ ﻻ ﻳﺼﺎﺩﻑ ﺷﻬﻮﺓ ﻭﻻ ﺷﺒﻬﺔ ﻭﻻ ﺫﻧﺒﺎ ﺇﻻ ﺃﺣﺮﻗﻪ .ﻭﻫﺬﻩ ﺣﺎﻝ ﺍﻟﺼﺎﺩﻕ ﰲ ﺗﻮﺣﻴﺪﻩ ،ﻓﺴﻤﺎﺀ ﺇﳝﺎﻧﻪ ﻗﺪ ﺣﺮﺱ ﺑﺎﻟﺮﺟﻮﻡ ﻣﻦ ﻛﻞ ﺳﺎﺭﻕ ،ﻭﻣﻦ ﻋﺮﻑ ﻫﺬﺍ ﻋﺮﻑ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨﱯ
r
}ﺇﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻳﺒﺘﻐﻲ ﺑﺬﻟﻚ
ﻭﺟﻪ ﺍﷲ{ ) ، (٢ﻭﻗﻮﻟﻪ} :ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ{ .ﻭﻣﺎ ﺟﺎﺀ ﻣﻦ ﻫﺬﺍ ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻓﺈﳝﺎﻥ " .ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ . ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ ) ، (٤١٥ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ). (٣٣ ٣٥١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺃﺷﻜﻠﺖ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺣﱴ ﻇﻨﻬﺎ ﺑﻌﻀﻬﻢ ﻣﻨﺴﻮﺧﺔ، ﻭﻇﻨﻬﺎ ﺑﻌﻀﻬﻢ ﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﻭﲪﻠﻬﺎ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻧﺎﺭ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻜﻔﺎﺭ، ﻭﺃﻭﻝ ﺑﻌﻀﻬﻢ ﺍﻟﺪﺧﻮﻝ ﺑﺎﳋﻠﻮﺩ ،ﻭﳓﻮ ﺫﻟﻚ. ﻭﺍﻟﺸﺎﺭﻉ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﱂ ﳚﻌﻞ ﺫﻟﻚ ﺣﺎﺻﻼ ﲟﺠﺮﺩ ﻗﻮﻝ ﺍﻟﻠﺴﺎﻥ ﻓﻘﻂ، ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻓﺈﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻳﻘﻮﻟﻮﺎ ﺑﺄﻟﺴﻨﺘﻬﻢ ،ﻭﻫﻢ ﲢﺖ ﺍﳉﺎﺣﺪﻳﻦ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻓﺈﻥ ﺍﻷﻋﻤﺎﻝ ﻻ ﺗﺘﻔﺎﺿﻞ ﺑﺼﻮﺭﻫﺎ ﻭﻋﺪﺩﻫﺎ، ﻭﺇﳕﺎ ﺗﺘﻔﺎﺿﻞ ﺑﺘﻔﺎﺿﻞ ﻣﺎ ﰲ ﺍﻟﻘﻠﻮﺏ. ﻭﺗﺄﻣﻞ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ﺍﻟﱵ ﺗﻮﺿﻊ ﰲ ﻛﻔﺔ ،ﻭﻳﻘﺎﺑﻠﻬﺎ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻮﻥ ﺳﺠﻼ ،ﻛﻞ ﺳﺠﻞ ﻣﻨﻬﺎ ﻣﺪ ﺍﻟﺒﺼﺮ ،ﻓﺘﺜﻘﻞ ﺍﻟﺒﻄﺎﻗﺔ ،ﻭﺗﻄﻴﺶ ﺍﻟﺴﺠﻼﺕ ،ﻓﻼ ﻳﻌﺬﺏ ﺻﺎﺣﺒﻬﺎ ).(١ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻛﻞ ﻣﻮﺣﺪ ﻟﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺒﻄﺎﻗﺔ ،ﻭﻛﺜﲑ ﻣﻨﻬﻢ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ .ﻭﺗﺄﻣﻞ ﻣﺎ ﻗﺎﻡ ﺑﻘﻠﺐ ﻗﺎﺗﻞ ﺍﳌﺎﺋﺔ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ،ﺍﻟﱵ ﱂ ﺗﺸﻐﻠﻪ ﻋﻨﺪ ﺍﻟﺴﻴﺎﻕ ﻋﻦ ﺍﻟﺴﲑ ﺇﱃ ﺍﻟﻘﺮﻳﺔ ،ﻭﲪﻠﺘﻪ ﻭﻫﻮ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﺃﻥ ﺟﻌﻞ ﻳﻨﻮﺀ ﺑﺼﺪﺭﻩ ﻭﻫﻮ ﻳﻌﺎﰿ ﺳﻜﺮﺍﺕ ﺍﳌﻮﺕ ).(٢ ﻭﺗﺄﻣﻞ ﻣﺎ ﻗﺎﻡ ﺑﻘﻠﺐ ﺍﻟﺒﻐﻲ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﺣﲔ ﻧﺰﻋﺖ ﻣﻮﻗﻬﺎ ﻭﺳﻘﺖ ﺍﻟﻜﻠﺐ ﻣﻦ ﺍﻟﺮﻛﻴﺔ، ﻓﻐﻔﺮ ﳍﺎ ).(٣ ﻭﻫﻜﺬﺍ ﺍﻟﻌﻘﻞ ﺃﻳﻀﺎ ،ﻓﺈﻧﻪ ﻳﻘﺒﻞ ﺍﻟﺘﻔﺎﺿﻞ ،ﻭﺃﻫﻠﻪ ﰲ ﺃﺻﻠﻪ ﺳﻮﺍﺀ ،ﻣﺴﺘﻮﻭﻥ ﰲ ﺃﻢ ﻋﻘﻼﺀ ﻏﲑ ﳎﺎﻧﲔ ،ﻭﺑﻌﻀﻬﻢ ﺃﻋﻘﻞ ﻣﻦ ﺑﻌﺾ. ﻭﻛﺬﻟﻚ ﺍﻹﳚﺎﺏ ﻭﺍﻟﺘﺤﺮﱘ ،ﻓﻴﻜﻮﻥ ﺇﳚﺎﺏ ﺩﻭﻥ ﺇﳚﺎﺏ ،ﻭﲢﺮﱘ ﺩﻭﻥ ﲢﺮﱘ .ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻗﺪ ﻃﺮﺩ ﺫﻟﻚ ﰲ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺟﻮﺏ.
) (1ﻳﺸﲑ ﺍﻟﺸﺎﺭﺡ -ﺭﲪﻪ ﺍﷲ -ﺇﱃ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ،ﰲ ﺍﳌﺴﻨﺪ . ٦٩٩٤ :ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ، ﺧﺮﺟﻨﺎﻩ ﻭﺷﺮﺣﻨﺎﻩ ﰲ ﺷﺮﺡ ﺍﳌﺴﻨﺪ . ) (2ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﲑﳘﺎ ،ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ .ﻭﻫﻮ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ . ٧٧ : ٤ ) (3ﺇﺷﺎﺭﺓ ﺃﻳﻀﺎ ﺇﱃ ﺣﺪﻳﺚ ﺻﺤﻴﺢ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ .ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ . ٣٧٣ - ٣٧١ ، ٢٥٦ : ٦ ٣٥٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺇِﺟﻤﺎﻟﹰﺎ ﻭﺗ ﹾﻔﺼِﻴﻠﹰﺎ ﻭﺃﻣﺎ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻹﲨﺎﻝ ﻭﺍﻟﺘﻔﺼﻴﻞ -ﻓﻤﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﳚﺐ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻣﺎ ﻭﺟﺐ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ،ﻭﻻ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺍﳌﻔﺼﻞ ﳑﺎ ﺃﺧﱪ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﻣﻦ ﺑﻠﻐﻪ ﺧﱪﻩ ،ﻛﻤﺎ ﰲ ﺣﻖ ﺍﻟﻨﺠﺎﺷﻲ ﻭﺃﻣﺜﺎﻟﻪ. ﻭﺃﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ ﺑﺎﻟﻌﻤﻞ ﻭﺍﻟﺘﺼﺪﻳﻖ ،ﺍﳌﺴﺘﻠﺰﻡ ﻟﻌﻤﻞ ﺍﻟﻘﻠﺐ ﻭﺍﳉﻮﺍﺭﺡ :-ﻓﻬﻮ ﺃﻛﻤﻞ ﻣﻦ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻠﺰﻣﻪ ،ﻓﺎﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﺑﻪ ﺻﺎﺣﺒﻪ ﺃﻛﻤﻞ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﻤﻞ ﺑﻪ ،ﻓﺈﺫﺍ ﱂ ﳛﺼﻞ ﺍﻟﻼﺯﻡ ﺩﻝ ﻋﻠﻰ ﺿﻌﻒ ﺍﳌﻠﺰﻭﻡ .ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ
r
}ﻟﻴﺲ ﺍﳌﺨﱪ
ﻛﺎﳌﻌﺎﻳﻦ{ ،ﻭﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﺃﺧﱪ ﺃﻥ ﻗﻮﻣﻪ ﻋﺒﺪﻭﺍ ﺍﻟﻌﺠﻞ ﱂ ﻳﻠﻖ ﺍﻷﻟﻮﺍﺡ ،ﻓﻠﻤﺎ ﺭﺁﻫﻢ ﻗﺪ ﻋﺒﺪﻭﻩ ﺃﻟﻘﺎﻫﺎ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﺸﻚ ﻣﻮﺳﻰ ﰲ ﺧﱪ ﺍﷲ ،ﻟﻜﻦ ﺍﳌﺨﱪ ﻭﺇﻥ ﺟﺰﻡ ﺑﺼﺪﻕ ﺍﳌﺨﱪ ،ﻓﻘﺪ ﻻ ﻳﺘﺼﻮﺭ ﺍﳌﺨﱪ ﺑﻪ ﰲ ﻧﻔﺴﻪ ،ﻛﻤﺎ ﻳﺘﺼﻮﺭﻩ ﺇﺫ ﻋﺎﻳﻨﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ} :
‘`Å3»s9ur 4’n?t/ tA$s% ( `ÏB÷sè? öNs9urr& tA$s% ( 4’tAöqyJø9$# Ç‘ósè? y#ø‹Ÿ2 ‘ÏRÍ‘r& Éb>u
.(١) {( ÓÉ<ù=s% £`ͳyJôÜuŠÏj9 ﻭﺃﻳﻀﺎ :ﻓﻤﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳊﺞ ﻭﺍﻟﺰﻛﺎﺓ ﻣﺜﻼ ،ﳚﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺃﻥ ﻳﻌﻠﻢ ﻣﺎ ﺃﻣﺮ ﺑﻪ، ﻭﻳﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﺃﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺎ ﻟﹶﺎ ﻳﺠِﺐ ﻋﻠﻰ ﻏﲑﻩ ] ﺍﻹﳝﺎﻥ ﺑﻪ [
)(٢
ﺇِﻟﱠﺎ ﻣﺠﻤﻠﹰﺎ ،ﻭﻫﺬﹶﺍ
ﻳﺠِﺐ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺍﻟﹾﻤﻔﹶﺼﻞﹸ. ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺮﺟﻞﹸ ﺃﹶﻭﻝﹶ ﻣﺎ ﻳﺴﻠِﻢ ،ﺇِﻧﻤﺎ ﻳﺠِﺐ ﻋﻠﻴﻪ ﺍﻟﹾﺈِﻗﹾﺮﺍﺭ ﺍﻟﹾﻤﺠﻤﻞﹸ ،ﺛﹸﻢ ﺇِﺫﹶﺍ ﺟﺎﺀَ ﻭﻗﹾﺖ ﺍﻟﺼﻼﺓ ﻛﹶﺎﻥﹶ ﻋﻠﻴﻪ ﺃﹶﻥﹾ ﻳﺆﻣِﻦ ﺑِﻮﺟﻮﺑِﻬﺎ ﻭﻳﺆﺩﻳﻬﺎ ،ﻓﹶﻠﹶﻢ ﻳﺘﺴﺎﻭ ﺍﻟﻨﺎﺱ ﻓِﻴﻤﺎ ﺃﹸﻣِﺮﻭﺍ ﺑﻪ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ. ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﻣﻦ ﻗﹶﺎﻡ ﺑِﻘﹶﻠﹾﺒِﻪ ﺍﻟﺘﺼﺪِﻳﻖ ﺍﻟﹾﺠﺎﺯِﻡ ،ﺍﻟﺬﻱ ﻟﹶﺎ ﻳﻘﹾﻮﻯ ﻋﻠﻰ ﻣﻌﺎﺭﺿﺘِﻪ ﺷﻬﻮﺓ ﻭﻟﹶﺎ ﺷﺒﻬﺔ -ﻟﹶﺎ ﺗﻘﹶﻊ ﻣﻌﻪ ﻣﻌﺼِﻴﺔ ،ﻭﻟﹶﻮﻟﹶﺎ ﻣﺎ ﺣﺼﻞﹶ ﻟﻪ ﻣِﻦ ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﺸﺒﻬﺔ ﺃﹶﻭ ﺇِﺣﺪﺍﻫﻤﺎ ﻟﹶﻤﺎ ﻋﺼﻰ ،ﺑﻞﹾ ﻳﺸﺘﻐِﻞﹸ ﻗﹶﻠﹾﺒﻪ ﺫﹶﻟِﻚ ﺍﻟﹾﻮﻗﹾﺖ ﺑِﻤﺎ ﻳﻮﺍﻗِﻌﻪ ﻣِﻦ ﺍﻟﹾﻤﻌﺼِﻴﺔ ،ﻓﹶﻴﻐِﻴﺐ ﻋﻨﻪ ﺍﻟﺘﺼﺪِﻳﻖ ﻭﺍﻟﹾﻮﻋِﻴﺪ ) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٦٠ ) (2ﺯﻳﺎﺩﺓ ﺿﺮﻭﺭﻳﺔ ،ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻜﻼﻡ ﺇﻻ ﺎ ،ﺃﻭ ﲟﺎ ﰲ ﻣﻌﻨﺎﻫﺎ . ٣٥٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻴﻌﺼِﻲ .ﻭﻟِﻬﺬﹶﺍ -ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ - ﻗﹶﺎﻝﹶ
r
}ﻟﹶﺎ ﻳﺰﻧِﻲ ﺍﻟﺰﺍﻧِﻲ ﺣِﲔ ﻳﺰﻧِﻲ ﻭﻫﻮ ﻣﺆﻣِﻦ{
)(١
ﺍﻟﹾﺤﺪِﻳﺚﹶ .ﻓﹶﻬﻮ ﺣِﲔ ﻳﺰﻧِﻲ ﻳﻐِﻴﺐ ﻋﻨﻪ ﺗﺼﺪِﻳﻘﹸﻪ ﺑِﺤﺮﻣﺔ ﺍﻟﺰﻧﺎ .ﻭﺇِﻥﹾ ﺑﻘِﻲ ﺃﹶﺻﻞﹸ ﺍﻟﺘﺼﺪِﻳﻖِ ﰲ ﻗﹶﻠﹾﺒِﻪ، ﺛﹸﻢ ﻳﻌﺎﻭِﺩﻩ .ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺘﻘِﲔ ﻛﹶﻤﺎ ﻭﺻﻔﹶﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ} : tbrçŽÅÇö7•B Nèd #sŒÎ*sù (#rã•ž2x‹s? Ç`»sÜø‹¤±9$# z`ÏiB ×#Í´¯»sÛ
)öNåk¡¦tB #sŒÎ) (#öqs)¨?$# šúïÏ%©!$# žcÎ
.(٢) {ÇËÉÊÈﻗﹶﺎﻝﹶ ﻟﹶﻴﺚﹲ ﻋﻦ ﻣﺠﺎﻫِﺪٍ :ﻫﻮ
ﺍﻟﺮﺟﻞﹸ ﻳﻬﻢ ﺑِﺎﻟﺬﱠﻧﺐِ ﻓﹶﻴﺬﹾﻛﹸﺮ ﺍﷲ ﻓﹶﻴﺪﻋﻪ .ﻭﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﹾﻐﻀﺐ ﻣﺒﺪﺃﹸ ﺍﻟﺴﻴﺌﹶﺎﺕِ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺑﺼﺮ ﺭﺟﻊ. ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
tbrçŽÅÇø)ムŸw ¢OèO ÄcÓxöø9$# ’Îû öNåktXr‘‰ßJtƒ öNßgçRºuq÷zÎ)ur
{ÇËÉËÈ
)(٣
ﺃﻱ :ﻭﺇِﺧﻮﺍﻥﹸ
ﺍﻟﺸﻴﺎﻃِﲔِ ﺗﻤﺪﻫﻢ ﺍﻟﺸﻴﺎﻃِﲔ ﰲ ﺍﻟﹾﻐﻲ ﺛﹸﻢ ﻟﹶﺎ ﻳﻘﹾﺼِﺮﻭﻥﹶ .ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺒﺎﺱٍ :ﻟﹶﺎ ﺍﻟﹾﺈِﻧﺲ ﺗﻘﹾﺼِﺮ ﻋﻦِ ﺍﻟﺴﻴﺌﹶﺎﺕِ ،ﻭﻟﹶﺎ ﺍﻟﺸﻴﺎﻃِﲔ ﺗﻤﺴِﻚ ﻋﻨﻬﻢ .ﻓﹶﺈِﺫﹶﺍ ﻟﹶﻢ ﻳﺒﺼِﺮ ﻳﺒﻘﹶﻰ ﻗﹶﻠﹾﺒﻪ ﰲ ﻋﻤﻰ ،ﻭﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻳﻤﺪﻩ ﰲ ﻏﹶﻴﻪ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﺘﺼﺪِﻳﻖ ﰲ ﻗﹶﻠﹾﺒِﻪ ﻟﹶﻢ ﻳﻜﹾﺬِﺏ ،ﻓﹶﺬﹶﻟِﻚ ﺍﻟﻨﻮﺭ ﻭﺍﻟﹾﺈِﺑﺼﺎﺭ ،ﻭﺗِﻠﹾﻚ ﺍﻟﹾﺨﺸﻴﺔ ﻭﺍﻟﹾﺨﻮﻑ ﺗﺨﺮﺝ ﻣِﻦ ﻗﹶﻠﹾﺒِﻪ .ﻭﻫﺬﹶﺍ ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻳﻐﻤِﺾ ﻋﻴﻨﻴﻪ ﻓﹶﻠﹶﺎ ﻳﺮﻯ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﺃﹶﻋﻤﻰ ،ﻓﹶﻜﹶﺬﹶﻟِﻚ ﺍﻟﹾﻘﹶﻠﹾﺐ ،ﺑِﻤﺎ ﻳﻐﺸﺎﻩ ﻣِﻦ ﺭﻳﻦِ ﺍﻟﺬﱡﻧﻮﺏِ ،ﻟﹶﺎ ﻳﺒﺼِﺮ ﺍﻟﹾﺤﻖ ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﺃﹶﻋﻤﻰ ﻛﹶﻌﻤﻰ ﺍﻟﹾﻜﹶﺎﻓِﺮِ .ﻭﺟﺎﺀَ ﻫﺬﹶﺍ ﺍﳌﻌﲎ ﻣﺮﻓﹸﻮﻋﺎ ﺇﱃ ﺍﻟﻨﱯ
r
ﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﺇِﺫﹶﺍ ﺯﻧﺎ ﺍﻟﹾﻌﺒﺪ ﻧﺰِﻉ ﻣﻨﻪ
ﺍﻟﹾﺈِﳝﺎﻥﹸ ،ﻓﹶﺈِﻥﹾ ﺗﺎﺏ ﺃﹸﻋِﻴﺪ ﺇﻟﻴﻪ{ ).(٤
ﺍﻟﻨﺰﺍﻉ ﻓِﻲ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻧ ﹾﻘﺼﺎﻧِﻪِ ﻟﹶﻔﹾﻈِﻲ
ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻨﺰﺍﻉ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔ ﻧِﺰﺍﻋﺎ ﻟﹶﻔﹾﻈِﻴﺎ ،ﻓﹶﻠﹶﺎ ﻣﺤﺬﹸﻭﺭ ﻓﻴﻪ ،ﺳِﻮﻯ ﻣﺎ ﻳﺤﺼﻞﹸ ﻣِﻦ ﻋﺪﻭﺍﻥِ ﺇﺣﺪﻯ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻭﺍﻟِﺎﻓﹾﺘِﺮﺍﻕِ ﺑِﺴﺒﺐِ ﺫﹶﻟِﻚ ،ﻭﺃﹶﻥﹾ ﻳﺼِﲑ ﺫﹶﻟِﻚ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻐﺼﺐ ) ، (٢٣٤٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٢٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺷﺮﺑﺔ ) ، (٥٦٥٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٨٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٣٦ﺃﲪﺪ ) ، (٣٨٦/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﺷﺮﺑﺔ ). (٢١٠٦ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٢٠١ : ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٢٠٢ : ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺪﻭﺩ ). (٦٤٢٤ ٣٥٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺫﹶﺭِﻳﻌﺔ ﺇﱃ ﺑِﺪﻉِ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺬﹾﻣﻮﻡِ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺈِﺭﺟﺎﺀِ ﻭﻧﺤﻮِﻫِﻢ ،ﻭﺇﱃ ﻇﹸﻬﻮﺭِ ﺍﻟﹾﻔِﺴﻖِ ﻭﺍﻟﹾﻤﻌﺎﺻِﻲ ،ﺑِﺄﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﺃﹶﻧﺎ ﻣﺆﻣِﻦ ﻣﺴﻠِﻢ ﺣﻘﺎ ﻛﹶﺎﻣِﻞﹸ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﻟِﻲ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﷲ ! ﻓﹶﻠﹶﺎ ﻳﺒﺎﻟِﻲ ﺑِﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻣﻨﻪ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﺻِﻲ .ﻭﺑِﻬﺬﹶﺍ ﺍﳌﻌﲎ ﻗﹶﺎﻟﹶﺖِ ﺍﻟﹾﻤﺮﺟِﺌﹶﺔ :ﻟﹶﺎ ﻳﻀﺮ ﻣﻊ ﺍﻟﹾﺈِﳝﺎﻥِ ﺫﹶﻧﺐ ﻟِﻤﻦ ﻋﻤِﻠﹶﻪ ! ﻭﻫﺬﹶﺍ ﺑﺎﻃِﻞﹲ ﻗﹶﻄﹾﻌﺎ. ﻓﹶﺎﻟﹾﺈِﻣﺎﻡ ﺃﹶﺑﻮ ﺣﻨﻴﻔﺔ tﻧﻈﹶﺮ ﺇﱃ ﺣﻘِﻴﻘﹶﺔ ﺍﻟﹾﺈِﳝﺎﻥِ ﻟﹸﻐﺔ ﻣﻊ ﺃﹶﺩِﻟﱠﺔ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﺎﺭِﻉِ .ﻭﺑﻘِﻴﺔ ﺍﻟﹾﺄﹶﺋِﻤﺔ ﺭﺣِﻤﻬﻢ ﺍﷲ ﻧﻈﹶﺮﻭﺍ ﺇﱃ ﺣﻘِﻴﻘﹶﺘِﻪ ﰲ ﻋﺮﻑِ ﺍﻟﺸﺎﺭِﻉِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺸﺎﺭِﻉ ﺿﻢ ﺇﱃ ﺍﻟﺘﺼﺪِﻳﻖِ ﺃﹶﻭﺻﺎﻓﹰﺎ ﻭﺷﺮﺍﺋِﻂﹶ ،ﻛﹶﻤﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡِ ﻭﺍﻟﹾﺤﺞ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ.
ﺃﹶﺩِﻟﱠﺔﹸ ﺃﹶﺻﺤﺎﺏِ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ
ﻓﹶﻤِﻦ ﺃﹶﺩِﻟﱠﺔ ﺍﻟﹾﺄﹶﺻﺤﺎﺏِ ﻷﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ :ﺃﹶﻥﱠ " ﺍﻟﹾﺈِﳝﺎﻥﹶ " ﰲ ﺍﻟﻠﱡﻐﺔ ﻋِﺒﺎﺭﺓ ﻋﻦِ ﺍﻟﺘﺼﺪِﻳﻖِ، ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ ﺧﺒﺮﺍ ﻋﻦ ﺇِﺧﻮﺓ ﻳﻮﺳﻒ (١) {$uZ©9 9`ÏB÷sßJÎ/ |MRr& !$tBur } :ﺃﻱ ﺑِﻤﺼﺪﻕٍ ﻟﹶﻨﺎ ،ﻭﻣِﻨﻬﻢ ﻣﻦِ ﺍﺩﻋﻰ ﺇِﺟﻤﺎﻉ ﺃﹶﻫﻞِ ﺍﻟﻠﱡﻐﺔ ﻋﻠﻰ ﺫﹶﻟِﻚ .ﺛﹸﻢ ﻫﺬﹶﺍ ﺍﳌﻌﲎ ﺍﻟﻠﱡﻐﻮِﻱ ،ﻭﻫﻮ ﺍﻟﺘﺼﺪِﻳﻖ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ،ﻫﻮ ﺍﻟﹾﻮﺍﺟِﺐ ﻋﻠﻰ ﺍﻟﹾﻌﺒﺪِ ﺣﻘﺎ ﷲ ،ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﺼﺪﻕ ﺍﻟﺮﺳﻮﻝﹶ
r
ﻓِﻴﻤﺎ ﺟﺎﺀَ ﺑﻪ ﻣِﻦ ﻋِﻨﺪِ ﺍﷲ ،ﻓﹶﻤﻦ
ﺻﺪﻕ ﺍﻟﺮﺳﻮﻝﹶ ﻓِﻴﻤﺎ ﺟﺎﺀَ ﺑﻪ ﻣِﻦ ﻋِﻨﺪِ ﺍﷲ ﻓﹶﻬﻮ ﻣﺆﻣِﻦ ﻓِﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﹾﺈِﻗﹾﺮﺍﺭ ﺷﺮﻁﹸ ﺇِﺟﺮﺍﺀِ ﺃﹶﺣﻜﹶﺎﻡِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﰲ ﺍﻟﺪﻧﻴﺎ .ﻫﺬﹶﺍ ﻋﻠﻰ ﺃﹶﺣﺪِ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﻷﻧﻪ ﺿِﺪ ﺍﻟﹾﻜﹸﻔﹾﺮِ ،ﻭﻫﻮ ﺍﻟﺘﻜﹾﺬِﻳﺐ ﻭﺍﹾﻟﺠﺤﻮﺩ ،ﻭﻫﻤﺎ ﻳﻜﹸﻮﻧﺎﻥِ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ،ﻓﹶﻜﹶﺬﹶﺍ ﻣﺎ ﻳﻀﺎﺩﻫﻤﺎ .ﻭﻗﻮﻟﻪ} : BûÈõyJôÜãB ¼çmç6ù=s%ur
)onÌ•ò2é& ô`tB žwÎ
(٢) {Ç`»yJƒM}$$Î/ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹶﻠﹾﺐ ﻫﻮ ﻣﻮﺿِﻊ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻟﹶﺎ ﺍﻟﻠﱢﺴﺎﻥﹶ ،ﻭﻷﻧﻪ ﻟﹶﻮ
ﻛﹶﺎﻥﹶ ﻣﺮﻛﱠﺒﺎ ﻣِﻦ ﻗﹶﻮﻝٍ ﻭﻋﻤﻞٍ ﻟﹶﺰﺍﻝﹶ ﻛﻠﻪ ﺑِﺰﻭﺍﻝِ ﺟﺰﺋِﻪ ،ﻭﻟِﺄﹶﻥﱠ ﺍﻟﹾﻌﻤﻞﹶ ﻗﹶﺪ ﻋﻄِﻒ ﻋﻠﻰ ﺍﻟﹾﺈِﳝﺎﻥِ، ﻭﺍﻟﹾﻌﻄﹾﻒ ﻳﻘﹾﺘﻀِﻲ ﺍﻟﹾﻤﻐﺎﻳﺮﺓ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
(#qè=ÏJtãur (#qãYtB#uä
ﺍﻟﹾﻘﹸﺮﺁﻥِ. ) (1ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١٧ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞِ ﺁﻳﺔ . ١٠٦ ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ٢٥ ٣٥٥
(٣) {ÏM»ysÎ=»¢Á9$#ﰲ ﻣﻮﺍﺿِﻊ ﻣِﻦ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺪِ ﺍﻋﺘﺮِﺽ ﻋﻠﻰ ﺍﺳﺘِﺪﻟﹶﺎﻟِﻬِﻢ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﰲ ﺍﻟﻠﱡﻐﺔ ﻋِﺒﺎﺭﺓ ﻋﻦِ ﺍﻟﺘﺼﺪِﻳﻖِ -ﺑِﻤﻨﻊِ ﺍﻟﺘﺮﺍﺩﻑِ ﺑﻴﻦ ﺍﻟﺘﺼﺪِﻳﻖِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻬﺐ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻣﺮ ﻳﺼِﺢ ﰲ ﻣﻮﺿِﻊٍ ،ﻓﹶﻠِﻢ ﻗﹸﻠﹾﺘﻢ ﺃﻧﻪ ﻳﻮﺟِﺐ ﺍﻟﺘﺮﺍﺩﻑ ﻣﻄﹾﻠﹶﻘﹰﺎ؟ ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻋﺘﺮِﺽ ﻋﻠﻰ ﺩﻋﻮﻯ ﺍﻟﺘﺮﺍﺩﻑِ ﺑﻴﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ .ﻭﻣِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﻋﺪﻡِ ﺍﻟﺘﺮﺍﺩﻑِ :ﺃﻧﻪ ﻳﻘﹶﺎﻝﹸ ﻟِﻠﹾﻤﺨﺒﺮِ ﺇِﺫﹶﺍ ﺻﺪﻕ :ﺻﺪﻗﹶﻪ ،ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ
)(١
ﺁﻣﻦ ﻟﻪ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} .(٢) {¢ ÔÞqä9 ¼çms9 z`tB$t«sù * } : .(٣) {¾ÏmÏBöqs%ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
ß`ÏB÷sãƒur «!$$Î/ ß`ÏB÷sãƒ
ﺁﻣﻨﻪ ،ﻭﻟﹶﺎ ﺁﻣﻦ ﺑﻪ ،ﺑﻞﹾ ﻳﻘﹶﺎﻝﹸ: `ÏiB ×p-ƒÍh‘èŒ žwÎ) #Óy›qßJÏ9 z`tB#uä !$yJsù
{šúüÏYÏB÷sßJù=Ï9
)(٤
ﻓﹶﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﻤﻌﺪﻯ
ﺑِﺎﻟﹾﺒﺎﺀِ ﻭﺍﻟﹾﻤﻌﺪﻯ ﺑِﺎﻟﻠﱠﺎﻡِ ،ﻓﹶﺎﻟﹾﺄﹶﻭﻝﹸ ﻳﻘﹶﺎﻝﹸ ﻟِﻠﹾﻤﺨﺒﺮِ ﺑﻪ .ﻭﺍﻟﺜﺎﱐ ﻟِﻠﹾﻤﺨﺒِﺮِ .ﻭﻟﹶﺎ ﻳﺮِﺩ ﻛﹶﻮﻧﻪ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻣﺎ ﺃﹶﻧﺖ ﺑِﻤﺼﺪﻕٍ ﻟﹶﻨﺎ ،ﻟِﺄﹶﻥﱠ ﺩﺧﻮﻝﹶ ﺍﻟﻠﱠﺎﻡِ ﻟِﺘﻘﹾﻮِﻳﺔ ﺍﻟﹾﻌﺎﻣِﻞِ ،ﻛﹶﻤﺎ ﺇِﺫﹶﺍ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻤﻌﻤﻮﻝﹸ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌﺎﻣِﻞﹸ ﺍﺳﻢ ﻓﹶﺎﻋِﻞٍ ،ﺃﹶﻭ ﻣﺼﺪﺭﺍ ،ﻋﻠﻰ ﻣﺎ ﻋﺮِﻑ ﰲ ﻣﻮﺿِﻌِﻪ. ﻓﹶﺎﻟﹾﺤﺎﺻِﻞﹸ ﺃﻧﻪ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﻗﹶﺪ ﺁﻣﻨﺘﻪ ،ﻭﻟﹶﺎ ﺻﺪﻗﹾﺖ ﻟﻪ ،ﺇِﻧﻤﺎ ﻳﻘﹶﺎﻝﹸ .ﺁﻣﻨﺖ ﻟﻪ ،ﻛﹶﻤﺎ ﻳﻘﹶﺎﻝﹸ: ﺃﹶﻗﹾﺮﺭﺕ ﻟﻪ .ﻓﹶﻜﹶﺎﻥﹶ ﺗﻔﹾﺴِﲑﻩ ﺑِـ " ﺃﹶﻗﹾﺮﺭﺕ " ﺃﹶﻗﹾﺮﺏ ﻣِﻦ ﺗﻔﹾﺴِﲑِﻩ ﺑِـ " ﺻﺪﻗﹾﺖ " ﻣﻊ ﺍﻟﹾﻔﹶﺮﻕِ ﺑﻴﻨﻬﻤﺎ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺛﹶﺎﺑِﺖ ﰲ ﺍﳌﻌﲎ ،ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﻣﺨﺒِﺮٍ ﻋﻦ ﺷﺎﻫﺪ ﺃﹶﻭ ﻏﹶﻴﺐٍ ،ﻳﻘﹶﺎﻝﹸ ﻟﻪ ﰲ ﺍﻟﻠﱡﻐﺔ :ﺻﺪﻗﹾﺖ ،ﻛﹶﻤﺎ ﻳﻘﹶﺎﻝﹸ ﻟﻪ :ﻛﹶﺬﹶﺑﺖ .ﻓﹶﻤﻦ ﻗﹶﺎﻝﹶ :ﺍﻟﺴﻤﺎﺀُ ﻓﹶﻮﻗﹶﻨﺎ ،ﻗِﻴﻞﹶ ﻟﻪ ﺻﺪﻗﹾﺖ. ﻭﺃﹶﻣﺎ ﻟﹶﻔﹾﻆﹸ " ﺍﻟﹾﺈِﳝﺎﻥِ " ﻓﹶﻠﹶﺎ ﻳﺴﺘﻌﻤﻞﹸ ﺇِﻟﱠﺎ ﰲ ﺍﻟﹾﺨﺒﺮِ ﻋﻦِ ﺍﻟﹾﻐﺎﺋِﺐِ ،ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟِﻤﻦ ﻗﹶﺎﻝﹶ :ﻃﹶﻠﹶﻌﺖِ ﺍﻟﺸﻤﺲ :- ﺻﺪﻗﹾﻨﺎﻩ ،ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﺁﻣﻨﺎ ﻟﻪ ،ﻓﹶﺈِﻥﱠ ﻓﻴﻪ ﺃﹶﺻﻞﹶ ﻣﻌﲎ ﺍﻟﹾﺄﹶﻣﻦِ ،ﻭﺍﻹﳝﺎﻥﹸ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﰲ ﺍﻟﹾﺨﺒﺮِ ﻋﻦِ ﺍﻟﹾﻐﺎﺋِﺐِ ،ﻓﹶﺎﻟﹾﺄﹶﻣﺮ ﺍﻟﹾﻐﺎﺋِﺐ ﻫﻮ ﺍﻟﺬﻱ ﻳﺆﺗﻤﻦ ﻋﻠﻴﻪ ﺍﻟﹾﻤﺨﺒِﺮ .ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻢ ﻳﺄﹾﺕِ ﰲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﻏﲑﻩ " ﻟﹶﻔﹾﻆﹸ " " ﺁﻣﻦ ﻟﻪ " -ﺇِﻟﱠﺎ ﰲ ﻫﺬﹶﺍ ﺍﻟﻨﻮﻉِ .ﻭﻷﻧﻪ ﻟﹶﻢ ﻳﻘﹶﺎﺑﻞﹾ ﻟﹶﻔﹾﻆﹸ " ﺍﻟﹾﺈِﳝﺎﻥِ " ﻗﹶﻂﱡ ﺑِﺎﻟﺘﻜﹾﺬِﻳﺐِ ،ﻛﹶﻤﺎ ﻳﻘﹶﺎﺑﻞﹸ ﻟﹶﻔﹾﻆﹸ " ﺍﻟﺘﺼﺪِﻳﻖِ " ،ﻭﺇِﻧﻤﺎ ﻳﻘﹶﺎﺑﻞﹸ ﺑِﺎﻟﹾﻜﹸﻔﹾﺮِ ،ﻭﺍﻟﹾﻜﹸﻔﹾﺮ ﻟﹶﺎ ﻳﺨﺘﺺ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻭﻣﻨﻪ ﻻ ﻳﻘﺎﻝ " ! ﻭﺯﻳﺎﺩﺓ " ﻣﻨﻪ " ﻻ ﻣﻌﲎ ﳍﺎ ،ﺑﻞ ﺗﻔﺴﺪ ﺍﻟﻜﻼﻡ . ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻌﻨﻜﹶﺒﻮﺕِ ﺁﻳﺔ . ٢٦ ) (3ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٨٣ ) (4ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ . ٦١ ٣٥٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑِﺎﻟﺘﻜﹾﺬِﻳﺐِ ،ﺑﻞﹾ ﻟﹶﻮ ﻗﹶﺎﻝﹶ :ﺃﹶﻧﺎ ﺃﹶﻋﻠﹶﻢ ﺃﹶﻧﻚ ﺻﺎﺩِﻕ ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﺃﹶﺗﺒِﻌﻚ ،ﺑﻞﹾ ﺃﹸﻋﺎﺩِﻳﻚ ﻭﺃﹸﺑﻐِﻀﻚ ﻭﺃﹸﺧﺎﻟِﻔﹸﻚ - ﻟﹶﻜﹶﺎﻥﹶ ﻛﹸﻔﹾﺮﺍ ﺃﹶﻋﻈﹶﻢ ،ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻟﹶﻴﺲ ﺍﻟﺘﺼﺪِﻳﻖ ﻓﹶﻘﹶﻂﹾ ،ﻭﻟﹶﺎ ﺍﻟﹾﻜﹸﻔﹾﺮ ﻫﻮ ﺍﻟﺘﻜﹾﺬِﻳﺐ ﻓﹶﻘﹶﻂﹾ .ﺑﻞﹾ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻜﹸﻔﹾﺮ ﻳﻜﹸﻮﻥﹸ ﺗﻜﹾﺬِﻳﺒﺎ ،ﻭﻳﻜﹸﻮﻥﹸ ﻣﺨﺎﻟﹶﻔﹶﺔ ﻭﻣﻌﺎﺩﺍﺓ ﺑِﻠﹶﺎ ﺗﻜﹾﺬِﻳﺐٍ - ﻓﹶﻜﹶﺬﹶﻟِﻚ ﺍﻟﹾﺈِﳝﺎﻥﹸ ،ﻳﻜﹸﻮﻥﹸ ﺗﺼﺪِﻳﻘﹰﺎ ﻭﻣﻮﺍﻓﹶﻘﹶﺔ ﻭﺍﻧﻘِﻴﺎﺩﺍ ،ﻭﻟﹶﺎ ﻳﻜﹾﻔِﻲ ﻣﺠﺮﺩ ﺍﻟﺘﺼﺪِﻳﻖِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺟﺰﺀَ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﳝﺎﻥِ. ﻭﻟﹶﻮ ﺳﻠﱢﻢ ﺍﻟﺘﺮﺍﺩﻑ ،ﻓﹶﺎﻟﺘﺼﺪِﻳﻖ ﻳﻜﹸﻮﻥﹸ ﺑِﺎﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ﺃﹶﻳﻀﺎ ،ﻛﹶﻤﺎ ﺛﹶﺒﺖ ﰲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﱯ
r
ﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﺍﻟﹾﻌﻴﻨﺎﻥِ ﺗﺰﻧِﻴﺎﻥِ ،ﻭﺯِﻧﺎﻫﻤﺎ ﺍﻟﻨﻈﹶﺮ ،ﻭﺍﻟﹾﺄﹸﺫﹸﻥﹸ ﺗﺰﻧِﻲ ،ﻭﺯِﻧﺎﻫﺎ ﺍﻟﺴﻤﻊ ، (١) {ﺇﱃ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ} :ﻭﺍﻟﹾﻔﹶﺮﺝ ﻳﺼﺪﻕ ﺫﹶﻟِﻚ ﻭﻳﻜﹶﺬﱢﺑﻪ{ ) ، (٢ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺤﺴﻦ ﺍﻟﹾﺒﺼﺮِﻱ ﺭﲪﻪ ﺍﷲ ) :ﻟﹶﻴﺲ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﺘﺤﻠﱢﻲ ﻭﻟﹶﺎ ﺑِﺎﻟﺘﻤﻨﻲ ،ﻭﻟﹶﻜِﻨﻪ ﻣﺎ ﻭﻗﹶﺮ ﰲ ﺍﻟﺼﺪﻭﺭِ ﻭﺻﺪﻗﹶﺘﻪ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹸ ( .ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺗﺼﺪِﻳﻘﹰﺎ ﻓﹶﻬﻮ ﺗﺼﺪِﻳﻖ ﻣﺨﺼﻮﺹ ،ﻛﹶﻤﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﻧﺤﻮِﻫﺎ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﻟﹶﻴﺲ ﻫﺬﹶﺍ ﻧﻘﹾﻠﹰﺎ ﻟِﻠﱠﻔﹾﻆِ ﻭﻟﹶﺎ ﺗﻐﻴِﲑﺍ ﻟﻪ ،ﻓﹶﺈِﻥﱠ ﺍﷲ ﻟﹶﻢ ﻳﺄﹾﻣﺮ ﺑِﺈِﳝﺎﻥٍ ﻣﻄﹾﻠﹶﻖٍ ،ﺑﻞﹾ ﺑِﺈِﳝﺎﻥٍ ﺧﺎﺹ ،ﻭﺻﻔﹶﻪ ﻭﺑﻴﻨﻪ .ﻓﹶﺎﻟﺘﺼﺪِﻳﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﹾﺈِﳝﺎﻥﹸ ،ﺃﹶﺩﻧﻰ ﺃﹶﺣﻮﺍﻟِﻪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻧﻮﻋﺎ ﻣِﻦ ﺍﻟﺘﺼﺪِﻳﻖِ ﺍﻟﹾﻌﺎﻡ ،ﻓﹶﻠﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻣﻄﹶﺎﺑِﻘﹰﺎ ﻟﻪ ﰲ ﺍﻟﹾﻌﻤﻮﻡِ ﻭﺍﻟﹾﺨﺼﻮﺹِ ،ﻣِﻦ ﻏﹶﻴﺮِ ﺗﻐﲑ ﺍﻟﻠﺴﺎﻥِ ﻭﻟﹶﺎ ﻗﹶﻠﹾﺒِﻪ ،ﺑﻞﹾ ﻳﻜﹸﻮﻥﹸ " ﺍﻟﹾﺈِﳝﺎﻥﹸ " ﰲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﺎﺭِﻉِ ﻣﺆﻟﱠﻔﹰﺎ ﻣِﻦ ﺍﻟﹾﻌﺎﻡ ﻭﺍﻟﹾﺨﺎﺹ ،ﻛﹶﺎﻟﹾﺈِﻧﺴﺎﻥِ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﺑِﺄﹶﻧﻪ ﺣﻴﻮﺍﻥﹲ ﻧﺎﻃِﻖ ،ﻭﻟِﺄﹶﻥﱠ ﺍﻟﺘﺼﺪِﻳﻖ ﺍﻟﺘﺎﻡ ﺍﻟﹾﻘﹶﺎﺋِﻢ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ﻣﺴﺘﻠﹾﺰِﻡ ﻟِﻤﺎ ﻭﺟﺐ ﻣِﻦ ﺃﹶﻋﻤﺎﻝِ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﺍﻟﹾﺠﻮﺍﺭِﺡِ ،ﻓﹶﺈِﻥﱠ ﻫﺬﻩ ﻟﹶﻮﺍﺯِﻡِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﺘﺎﻡ ،ﻭﺍﻧﺘِﻔﹶﺎﺀُ ﺍﻟﻠﱠﺎﺯِﻡِ ﺩﻟِﻴﻞﹲ ﻋﻠﻰ ﺍﻧﺘِﻔﹶﺎﺀِ ﺍﻟﹾﻤﻠﹾﺰﻭﻡِ. ﻭﻧﻘﹸﻮﻝﹸ :ﺇِﻥﱠ ﻫﺬﻩ ﻟﻮﺍﺯِﻡ ﺗﺪﺧﻞﹸ ﰲ ﻣﺴﻤﻰ ﺍﻟﻠﱠ ﹾﻔﻆِ ﺗﺎﺭﺓ ،ﻭﺗﺨﺮﺝ ﻋﻨﻪ ﺃﺧﺮﻯ ،ﺃﹶﻭ ﺇِﻥﱠ ﺍﻟﻠﱠﻔﹾﻆﹶ ﺑﺎﻕٍ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﰲ ﺍﻟﻠﱡﻐﺔ ،ﻭﻟﹶﻜِﻦ ﺍﻟﺸﺎﺭِﻉ ﺯﺍﺩ ﻓﻴﻪ ﺃﹶﺣﻜﹶﺎﻣﺎ ،ﺃﹶﻭ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺸﺎﺭِﻉ ﺍﺳﺘﻌﻤﻠﹶﻪ ﰲ ﻣﻌﻨﺎﻩ ﺍﻟﹾﻤﺠﺎﺯِﻱ ،ﻓﹶﻬﻮ ﺣﻘِﻴﻘﹶﺔ ﺷﺮﻋِﻴﺔ ،ﻣﺠﺎﺯ ﻟﹸﻐﻮِﻱ ،ﺃﹶﻭ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺪ ﻧﻘﹶﻠﹶﻪ ﺍﻟﺸﺎﺭِﻉ .ﻭﻫﺬﻩ ﺍﻷَﻗﹾﻮﺍﻝﹲ ﻟِﻤﻦ ﺳﻠﹶﻚ ﻫﺬِﺍ ﺍﻟﻄﱠﺮِﻳﻖ. ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﺳﺘﺌﺬﺍﻥ ) ، (٥٨٨٩ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻨﻜﺎﺡ ) ، (٢١٥٢ﺃﲪﺪ ). (٣٤٣/٢ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﺳﺘﺌﺬﺍﻥ ) ، (٥٨٨٩ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻨﻜﺎﺡ ) ، (٢١٥٢ﺃﲪﺪ ). (٣٤٣/٢ ٣٥٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﻗﹶﺪ ] ﻭﻗﹶﻔﹶﻨﺎ [
)(١
ﻋﻠﻰ ﻣﻌﺎﱐ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﻋﻠِﻤﻨﺎ ﻣِﻦ ﻣﺮﺍﺩِﻩ ﻋِﻠﹾﻤﺎ
ﺿﺮﻭﺭِﻳﺎ ﺃﹶﻥﱠ ﻣﻦ ﻗﺎﻝﹶ ﺃﻧﻪ ﺻﺪﻕ ﻭﻟﹶﻢ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻠِﺴﺎﻧِﻪ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ،ﻣﻊ ﻗﹸﺪﺭﺗِﻪ ﻋﻠﻰ ﺫﹶﻟِﻚ ،ﻭﻟﹶﺎ ﺻﻠﻰ، ﻭﻟﹶﺎ ﺻﺎﻡ .ﻭﻟﹶﺎ ﺃﹶﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﻟﹶﺎ ﺧﺎﻑ ﺍﷲ ،ﺑﻞﹾ ﻛﹶﺎﻥﹶ ﻣﺒﻐِﻀﺎ ﻟِﻠﺮﺳﻮﻝِ ،ﻣﻌﺎﺩِﻳﺎ ﻟﻪ ﻳﻘﹶﺎﺗِﻠﹸﻪ -ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻟﹶﻴﺲ ﺑِﻤﺆﻣِﻦٍ.
ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﺪﺍﻟﱠﺔﹸ ﻋﻠﹶﻰ ﺩﺧﻮﻝِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﳝﺎﻥِ
ﻛﹶﻤﺎ ﻋﻠِﻤﻨﺎ ﺃﻧﻪ ﺭﺗﺐ ﺍﻟﹾﻔﹶﻮﺯ ﻭﺍﻟﹾﻔﹶﻠﹶﺎﺡ ﻋﻠﻰ ﺍﻟﺘﻜﹶﻠﱡﻢِ ﺑِﺎﻟﺸﻬﺎﺩﺗﻴﻦِ ﻣﻊ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ ﻭﺍﻟﹾﻌﻤﻞِ ﺑِﻤﻘﹾﺘﻀﺎﻫﻤﺎ .ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ } rﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻀﻊ ﻭﺳﺒﻌﻮﻥﹶ ﺷﻌﺒﺔ ،ﺃﻋﻼﻫﺎ ﻗﹶﻮﻝﹸ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ ﻭﺃﹶﺩﻧﺎﻫﺎ ﺇِﻣﺎﻃﹶﺔ ﺍﻟﹾﺄﹶﺫﹶﻯ ﻋﻦِ ﺍﻟﻄﱠﺮِﻳﻖِ{ ) .(٢ﻭﻗﹶﺎﻝﹶ ﺃﹶﻳﻀﺎ ﺃﻳﻀﺎ
r
r
}ﺍﻟﹾﺤﻴﺎﺀُ ﺷﻌﺒﺔ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ{ ) .(٣ﻭﻗﹶﺎﻝﹶ
}ﺃﹶﻛﹾﻤﻞﹸ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺇِﳝﺎﻧﺎ ﺃﹶﺣﺴﻨﻬﻢ ﺧﻠﹸﻘﹰﺎ{ ) .(٤ﻭﻗﹶﺎﻝﹶ ﺃﹶﻳﻀﺎ
r
}ﺍﻟﹾﺒﺬﹶﺍﺫﹶﺓ ﻣِﻦ
ﺍﻟﹾﺈِﳝﺎﻥِ{ ).(٥ ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺃﹶﺻﻠﹰﺎ ﻟﻪ ﺷﻌﺐ ﻣﺘﻌﺪﺩﺓ ،ﻭﻛﹸﻞﱡ ﺷﻌﺒﺔ ﻣِﻨﻬﺎ ﺗﺴﻤﻰ :ﺇِﳝﺎﻧﺎ ،ﻓﹶﺎﻟﺼﻠﹶﺎﺓ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺰﻛﹶﺎﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﺄﹶﻋﻤﺎﻝﹸ ﺍﻟﹾﺒﺎﻃِﻨﺔ ،ﻛﹶﺎﻟﹾﺤﻴﺎﺀِ ﻭﺍﻟﺘﻮﻛﱡﻞِ ﻭﺍﻟﹾﺨﺸﻴﺔ ﻣِﻦ ﺍﷲ ﻭﺍﻟﹾﺈِﻧﺎﺑﺔ ﺇﻟﻴﻪ ،ﺣﱴ ﺗﻨﺘﻬِﻲ ﻫﺬﻩ ﺍﻟﺸﻌﺐ ﺇﱃ ﺇِﻣﺎﻃﹶﺔ ﺍﻟﹾﺄﹶﺫﹶﻯ ﻋﻦِ ﺍﻟﻄﱠﺮِﻳﻖِ ،ﻓﺈﻧﻪ ﻣِﻦ ﺷﻌﺐِ ﺍﻟﹾﺈِﳝﺎﻥِ .ﻭﻫﺬﻩ ﺍﻟﺸﻌﺐ ،ﻣِﻨﻬﺎ ﻣﺎ ﻳﺰﻭﻝﹸ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺰﻭﺍﻟِﻬﺎ ﺇِﺟﻤﺎﻋﺎ ،ﻛﹶﺸﻌﺒﺔ ﺍﻟﺸﻬﺎﺩﺗﲔ ،ﻭﻣِﻨﻬﺎ ﻣﺎ ﻟﹶﺎ ﻳﺰﻭﻝﹸ ﺑِﺰﻭﺍﻟِﻬﺎ ﺇﲨﺎﻋﺎ ،ﻛﹶﺘﺮﻙِ ﺇِﻣﺎﻃﹶﺔ ﺍﻟﹾﺄﹶﺫﹶﻯ ﻋﻦِ ﺍﻟﻄﱠﺮِﻳﻖِ ،ﻭﺑﻴﻨﻬﻤﺎ ﺷﻌﺐ ﻣﺘﻔﹶﺎﻭِﺗﺔ ﺗﻔﹶﺎﻭﺗﺎ ﻋﻈِﻴﻤﺎ ،ﻣِﻨﻬﺎ ﻣﺎ ﻳﻘﹾﺮﺏ ﻣِﻦ ﺷﻌﺒﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻣِﻨﻬﺎ ﻣﺎ ﻳﻘﹾﺮﺏ ﻣِﻦ ﺷﻌﺒﺔ ﺇِﻣﺎﻃﹶﺔ ﺍﻟﹾﺄﹶﺫﹶﻯ ،ﻭﻛﹶﻤﺎ ) (1ﰲ ﺍﻷﺻﻞ ) :ﻭﺍﻓﻘﻨﺎ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٩ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )، (٥٠٠٥ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٧٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٧ﺃﲪﺪ ). (٤١٤/٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٩ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٠٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٦٧٦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٧ﺃﲪﺪ ). (٤١٤/٢ ) (4ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺮﺿﺎﻉ ) ، (١١٦٢ﺃﲪﺪ ) ، (٢٥٠/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٩٢ ) (5ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ ) ، (٤١٦١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ). (٤١١٨ ٣٥٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻥﱠ ﺷﻌﺐ ﺍﻟﹾﺈِﳝﺎﻥِ ﺇِﳝﺎﻥﹲ ،ﻓﹶﻜﹶﺬﹶﺍ ﺷﻌﺐ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﻛﹸﻔﹾﺮ ،ﻓﹶﺎﻟﹾﺤﻜﹾﻢ ﺑِﻤﺎ ﺃﹶﻧﺰﻝﹶ ﺍﷲ -ﻣﺜﹶﻠﹰﺎ -ﻣِﻦ ﺷﻌﺐِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﺍﻟﹾﺤﻜﹾﻢ ﺑِﻐﻴﺮِ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﷲ ﻛﹸﻔﹾﺮ .ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ } rﻣﻦ ﺭﺃﻯ ﻣِﻨﻜﹸﻢ ﻣﻨﻜﹶﺮﺍ ﻓﹶﻠﹾﻴﻐﻴﺮﻩ ﺑِﻴﺪِﻩ ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﺴﺘﻄِﻊ ﻓﹶﺒِﻠِﺴﺎﻧِﻪ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﺴﺘﻄِﻊ ﻓﹶﺒِﻘﹶﻠﹾﺒِﻪ ،ﻭﺫﹶﻟِﻚ ﺃﹶﺿﻌﻒ ﺍﻟﹾﺈِﳝﺎﻥِ{ ) .(١ﺭﻭﺍﻩ ﻣﺴﻠِﻢ. ﻭﰲ ﻟﹶﻔﹾﻆٍ} :ﻟﹶﻴﺲ ﻭﺭﺍﺀَ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺣﺒﺔ ﺧﺮﺩﻝٍ{ ﺍﷲ
r
)(٢
ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺭﺳﻮﻝِ
ﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﻣﻦ ﺃﹶﺣﺐ ﷲ ،ﻭﺃﹶﺑﻐﺾ ﷲ ،ﻭﺃﹶﻋﻄﹶﻰ ﷲ ،ﻭﻣﻨﻊ ﷲ :-ﻓﹶﻘﹶﺪِ ﺍﺳﺘﻜﹾﻤﻞﹶ
ﺍﻟﹾﺈِﳝﺎﻥﹶ{ ) .(٣ﻭﻣﻌﻨﺎﻩ -ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ - ﺃﹶﻥﱠ ﺍﻟﹾﺤﺐ ﻭﺍﻟﹾﺒﻐﺾ ﺃﹶﺻﻞﹸ ﺣﺮﻛﹶﺔ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﻭﺑﺬﹾﻝﹸ ﺍﻟﹾﻤﺎﻝِ ﻭﻣﻨﻌﻪ ﻫﻮ ﻛﹶﻤﺎﻝﹸ ﺫﹶﻟِﻚ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺎﻝﹶ ﺁﺧِﺮ ﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺎﺕِ ﺑِﺎﻟﻨ ﹾﻔﺲِ ،ﻭﺍﻟﹾﺒﺪﻥﹸ ﻣﺘﻮﺳﻂﹲ ﺑﻴﻦ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﺍﻟﹾﻤﺎﻝِ ،ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﺃﹶﻭﻝﹸ ﺃﹶﻣﺮِﻩ ﻭﺁﺧِﺮﻩ ﻛﻠﻪ ﷲ ،ﻛﹶﺎﻥﹶ ﺍﷲ ﺇِﻟﹶﻬﻪ ﰲ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻓﹶﻠﹶﻢ ﻳﻜﹸﻦ ﻓﻴﻪ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﺸﺮﻙِ ،ﻭﻫﻮ ﺇِﺭﺍﺩﺓ ﻏﹶﻴﺮِ ﺍﷲ ﻭﻗﹶﺼﺪﻩ ﻭﺭﺟﺎﺅﻩ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺴﺘﻜﹾﻤِﻞﹶ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﺇﱃ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺪﺍﻟﱠﺔ ﻋﻠﻰ ﻗﹸﻮﺓ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺿﻌﻔِﻪ ﺑِﺤﺴﺐ ﺍﻟﹾﻌﻤﻞِ. ﻭﺳﻴﺄﹾﺗِﻲ ﰲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﻴﺦِ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﺄﹾﻥِ ﺍﻟﺼﺤﺎﺑﺔ " :ﻭﺣﺒﻬﻢ ﺩِﻳﻦ ﻭﺇِﳝﺎﻥﹲ ﻭﺇِﺣﺴﺎﻥﹲ، ﻭﺑﻐﻀﻬﻢ ﻛﹸﻔﹾﺮ ﻭﻧِﻔﹶﺎﻕ ﻭﻃﹸﻐﻴﺎﻥﹲ " .ﻓﹶﺴﻤﻰ ﺣﺐ ﺍﻟﺼﺤﺎﺑﺔ ﺇِﳝﺎﻧﺎ ،ﻭﺑﻐﻀﻬﻢ ﻛﹸﻔﹾﺮﺍ. ﻭﻣﺎ ﺃﹶﻋﺠﺐ ﻣﺎ ﺃﹶﺟﺎﺏ ﺑﻪ ﺃﹶﺑﻮ ﺍﻟﹾﻤﻌِﲔِ ﺍﻟﻨﺴﻔِﻲ ﻭﻏﲑﻩ ،ﻋﻦِ ﺍﺳﺘِﺪﻟﹶﺎﻟِﻬِﻢ ﺑِﺤﺪِﻳﺚِ ﺷﻌﺐِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ،ﻭﻫﻮ :ﺃﹶﻥﱠ ﺍﻟﺮﺍﻭﻱ ﻗﹶﺎﻝﹶ " :ﺑِﻀﻊ ﻭﺳِﺘﻮﻥﹶ ﺃﹶﻭ ﺑِﻀﻊ ﻭﺳﺒﻌﻮﻥﹶ " ،ﻓﹶﻘﹶﺪ ﺷﻬِﺪ ﺍﻟﺮﺍﻭﻱ ] ﺑِﻐﻔﹾﻠﹶﺔ [ ) (٤ﻧﻔﹾﺴِﻪ ﺣﻴﺚﹸ ﺷﻚ ﻓﹶﻘﹶﺎﻝﹶ " ﺑِﻀﻊ ﻭﺳِﺘﻮﻥﹶ ﺃﹶﻭ ﺑِﻀﻊ ﻭﺳﺒﻌﻮﻥﹶ " ﻭﻟﹶﺎ ﻳﻈﹶﻦ ﺑِﺮﺳﻮﻝِ ﺍﷲ rﺍﻟﺸﻚ ﰲ ﺫﹶﻟِﻚ ! ﻭﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﻣﺨﺎﻟِﻒ ﻟِﻠﹾﻜِﺘﺎﺏِ !!. ﻓﹶﻄﹶﻌﻦ ﻓﻴﻪ ﺑِﻐﻔﹾﻠﹶﺔ ﺍﻟﺮﺍﻭﻱ ﻭﻣﺨﺎﻟﹶﻔﹶﺘِﻪ ﺍﻟﹾﻜِﺘﺎﺏ .ﻓﹶﺎﻧﻈﹸﺮ ﺇﱃ ﻫﺬﹶﺍ ﺍﻟﻄﱠﻌﻦِ ﻣﺎ ﺃﹶﻋﺠﺒﻪ ! ﻓﹶﺈِﻥﱠ ﺗﺮﺩﺩ ) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٤٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢١٧٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٠٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١١٤٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٢٧٥ﺃﲪﺪ ). (١٠/٣ ) (2ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٠ﺃﲪﺪ ). (٤٥٨/١ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٥٢١ﺃﲪﺪ ). (٤٣٨/٣ ) (4ﰲ ﺍﻷﺻﻞ ) :ﺑﻔﻌﻠﻪ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺃﻛﺜﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٣٥٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺮﺍﻭﻱ ﺑﻴﻦ ﺍﻟﺴﺘﲔ ﻭﺍﻟﺴﺒﻌِﲔ ﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣﻨﻪ ﻋﺪﻡ ﺿﺒﻄِﻪ ،ﻣﻊ ﺃﹶﻥﱠ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺇِﻧﻤﺎ ﺭﻭﺍﻩ }ﺑِﻀﻊ ﻭﺳِﺘﻮﻥﹶ{ ) (١ﻣِﻦ ﻏﹶﻴﺮِ ﺷﻚ. ﻭﺃﹶﻣﺎ ﺍﻟﻄﱠﻌﻦ ﺑِﻤﺨﺎﻟﹶﻔﹶﺔ ﺍﻟﹾﻜِﺘﺎﺏِ ،ﻓﹶﺄﹶﻳﻦ ﰲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺧِﻠﹶﺎﻓِﻪ ؟ ! ﻭﺇِﻧﻤﺎ ﻓﻴﻪ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﻭِﻓﹶﺎﻗِﻪ ،ﻭﺇِﻧﻤﺎ ﻫﺬﹶﺍ ﺍﻟﻄﱠﻌﻦ ﻣِﻦ ﺛﹶﻤﺮﺓ ﺷﺆﻡِ ﺍﻟﺘﻘﹾﻠِﻴﺪِ ﻭﺍﻟﺘﻌﺼﺐِ. ﻭﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﻳﻀﺎ :ﻭﻫﻨﺎ ﺃﹶﺻﻞﹲ ﺁﺧﺮ ،ﻭﻫﻮ :ﺃﹶﻥﱠ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻗِﺴﻤﺎﻥِ :ﻗﹶﻮﻝﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﻫﻮ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩ، ﻭﻗﹶﻮﻝﹸ ﺍﻟﻠﱢﺴﺎﻥِ ﻭﻫﻮ ﺍﻟﺘﻜﹶﻠﱡﻢ ﺑِﻜﹶﻠِﻤﺔ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ .ﻭﺍﻟﹾﻌﻤﻞﹸ ﻗِﺴﻤﺎﻥِ :ﻋﻤﻞﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﻭﻫﻮ ﻧِﻴﺘﻪ ﻭﺇِﺧﻠﹶﺎﺻﻪ ،ﻭﻋﻤﻞﹸ ﺍﻟﹾﺠﻮﺍﺭِﺡِ .ﻓﹶﺈِﺫﹶﺍ ﺯﺍﻟﹶﺖ ﻫﺬﻩ ﺍﻟﹾﺄﹶﺭﺑﻌﺔ ﺯﺍﻝﹶ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻜﹶﻤﺎﻟِﻪ ،ﻭﺇِﺫﹶﺍ ﺯﺍﻝﹶ ﺗﺼﺪِﻳﻖ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻟﹶﻢ ﻳﻨﻔﹶﻊ ﺑﻘِﻴﺔ ﺍﻟﹾﺂﺧﺮ ،ﻓﹶﺈِﻥﱠ ﺗﺼﺪِﻳﻖ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﺷﺮﻁﹲ ﰲ ﺍﻋﺘِﺒﺎﺭِﻫﺎ ﻭﻛﹶﻮﻧِﻬﺎ ﻧﺎﻓِﻌﺔ ،ﻭﺇِﺫﹶﺍ ﺑﻘِﻲ ﺗﺼﺪِﻳﻖ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﺯﺍﻝﹶ ﺍﻟﹾﺒﺎﻗِﻲ ﻓﹶﻬﺬﹶﺍ ﻣﻮﺿِﻊ ﺍﻟﹾﻤﻌﺮﻛﹶﺔ ! ! ﻭﻟﹶﺎ ﺷﻚ ﺃﻧﻪ ﻳﻠﹾﺰﻡ ﻣِﻦ ﻋﺪﻡِ ﻃﹶﺎﻋﺔ ﺍﻟﹾﺠﻮﺍﺭِﺡِ ﻋﺪﻡ ﻃﹶﺎﻋﺔ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﺇِﺫﹾ ﻟﹶﻮ ﺃﹶﻃﹶﺎﻉ ﺍﻟﹾﻘﹶﻠﹾﺐ ﻭﺍﻧﻘﹶﺎﺩ ،ﻟﹶﺄﹶﻃﹶﺎﻋﺖِ ﺍﻟﹾﺠﻮﺍﺭِﺡ ﻭﺍﻧﻘﹶﺎﺩﺕ ،ﻭﻳﻠﹾﺰﻡ ﻣِﻦ ﻋﺪﻡِ ﻃﹶﺎﻋﺔ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﺍﻧﻘِﻴﺎﺩِﻩ ﻋﺪﻡ ﺍﻟﺘﺼﺪِﻳﻖِ ﺍﻟﹾﻤﺴﺘﻠﹾﺰِﻡِ ﻟِﻠﻄﱠﺎﻋﺔ .ﻗﹶﺎﻝﹶ } rﺇِﻥﱠ ﰲ ﺍﻟﹾﺠﺴﺪِ ﻣﻀﻐﺔ ﺇِﺫﹶﺍ ﺻﻠﹶﺤﺖ ﺻﻠﹶﺢ ﻟﹶﻬﺎ ﺳﺎﺋِﺮ ﺍﻟﹾﺠﺴﺪِ ،ﻭﺇِﺫﹶﺍ ﻓﹶﺴﺪﺕ ﻓﹶﺴﺪ ﻟﹶﻬﺎ ﺳﺎﺋِﺮ ﺍﻟﹾﺠﺴﺪِ ،ﺃﹶﻟﹶﺎ ﻭﻫﻲ ﺍﻟﹾﻘﹶﻠﹾﺐ .(٢) {ﻓﹶﻤﻦ ﺻﻠﹶﺢ ﻗﹶﻠﹾﺒﻪ ﺻﻠﹶﺢ ﺟﺴﺪﻩ ﻗﹶﻄﹾﻌﺎ، ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﹾﻌﻜﹾﺲِ .ﻭﺃﹶﻣﺎ ﻛﹶﻮﻧﻪ ﻳﻠﹾﺰﻡ ﻣِﻦ ﺯﻭﺍﻝِ ﺟﺰﺋِﻪ ﺯﻭﺍﻝﹸ ﻛﻠﻪ ،ﻓﹶﺈِﻥﹾ ﺃﹸﺭِﻳﺪ ﺃﹶﻥﱠ ﺍﻟﹾﻬﻴﺌﹶﺔ ﺍﻟِﺎﺟﺘِﻤﺎﻋِﻴﺔ ﻟﹶﻢ ﺗﺒﻖ ﻣﺠﺘﻤِﻌﺔ ﻛﹶﻤﺎ ﻛﹶﺎﻧﺖ ،ﻓﹶﻤﺴﻠﱠﻢ ،ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣِﻦ ﺯﻭﺍﻝِ ﺑﻌﻀِﻬﺎ ﺯﻭﺍﻝﹸ ﺳﺎﺋِﺮِ ﺍﻟﹾﺄﹶﺟﺰﺍﺀِ، ﻓﹶﻴﺰﻭﻝﹸ ﻋﻨﻪ ﺍﻟﹾﻜﹶﻤﺎﻝﹸ ﻓﹶﻘﹶﻂﹾ.
ﺃﹶﺩِﻟﱠﺔﹸ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻋﻠﹶﻰ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻧ ﹾﻘﺼﺎﻧِﻪِ
ﻭﺍﻟﹾﺄﹶﺩِﻟﱠﺔ ﻋﻠﻰ ﺯِﻳﺎﺩﺓ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻧﻘﹾﺼﺎﻧِﻪ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﹾﺂﺛﹶﺎﺭِ ﺍﻟﺴﻠﹶﻔِﻴﺔ ﻛﺜﲑﺓ ﺟِﺪﺍ:
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٩ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ). (٥٧ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٥٢ﻣﺴﻠﻢ ﺍﳌﺴﺎﻗﺎﺓ ) ، (١٥٩٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺒﻴﻮﻉ ) ، (١٢٠٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺒﻴﻮﻉ )، (٤٤٥٣ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺒﻴﻮﻉ ) ، (٣٣٢٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٨٤ﺃﲪﺪ ) ، (٢٧٠/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺒﻴﻮﻉ ). (٢٥٣١ ٣٦٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣِﻨﻬﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ} .(١) {$YZ»yJƒÎ) öNåkøEyŠ#y— ¼çmçG»tƒ#uä öNÍköŽn=tã ôMu‹Î=è? #sŒÎ)ur } : } .(٣) { $YZ»uKƒÎ) (#þqãZtB#uä tûïÏ%©!$# yŠ#yŠ÷“tƒur } .(٢) {3 “W‰èd (#÷ry‰tG÷d$# } .(٤) {3 öNÍkÈ]»yJƒÎ) yì¨B $YZ»yJƒÎ) (#ÿrߊ#yŠ÷”z•Ï9 tûüÏZÏB÷sßJø9$# É>qè=è% ’Îû
šúïÏ%©!$# ª!$# ߉ƒÌ“tƒur
spoY‹Å3¡¡9$# tAt“Rr& ü“Ï%©!$# uqèd
}¨$¨Z9$# ¨bÎ) â¨$¨Z9$# ãNßgs9 tA$s% tûïÏ%©!$#
.(٥) {ÇÊÐÌÈ ã@‹Å2uqø9$# zN÷èÏRur ª!$# $uZç6ó¡ym (#qä9$s%ur $YZ»yJƒÎ) öNèdyŠ#t“sù öNèdöqt±÷z$$sù öNä3s9 (#qãèuKy_ ô‰s% ﻭﻛﹶﻴﻒ ﻳﻘﹶﺎﻝﹸ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻟﱵ ﻗﹶﺒﻠﹶﻬﺎ ﺇِﻥﱠ ﺍﻟﺰﻳﺎﺩﺓ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺯِﻳﺎﺩﺓ ﺍﻟﹾﻤﺆﻣِﻦِ ﺑﻪ ؟ ﻓﹶﻬﻞﹾ ﰲ
ﻗﹶﻮﻝِ ﺍﻟﻨﺎﺱِ " ﻗﹶﺪ ﺟﻤﻌﻮﺍ ﻟﹶﻜﹸﻢ ﻓﹶﺎﺧﺸﻮﻫﻢ " ﺯِﻳﺎﺩﺓ ﻣﺸﺮﻭﻉٍ ؟ ﻭﻫﻞﹾ ﰲ ﺇِﻧﺰﺍﻝِ ﺍﻟﺴﻜِﻴﻨﺔ ﻋﻠﻰ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺯِﻳﺎﺩﺓ ﻣﺸﺮﻭﻉٍ ؟ ﻭﺇِﻧﻤﺎ ﺃﹶﻧﺰﻝﹶ ﺍﷲ ﺍﻟﺴﻜِﻴﻨﺔ ﰲ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻣﺮﺟِﻌﻬﻢ ﻣِﻦ ﺍﻟﹾﺤﺪﻳﺒِﻴﺔ ﻟِﻴﺰﺩﺍﺩﻭﺍ ﻃﹸﻤﺄﹾﻧِﻴﻨﺔ ﻭﻳﻘِﻴﻨﺎ ،ﻭﻳﺆﻳﺪ ﺫﹶﻟِﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : .(٦) {4 Ç`»yJƒM~Ï9 öNåk÷]ÏBﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
Ü>t•ø%r& >‹Í³tBöqtƒ Ì•øÿà6ù=Ï9 öNèd
çmø?yŠ#y— öNà6•ƒr& ãAqà)tƒ `¨B Oßg÷YÏJsù ×ou‘qß™ ôMs9Ì“Ré& !$tB #sŒÎ)ur
’Îû šúïÏ%©!$# $¨Br&ur ÇÊËÍÈ tbrã•Ï±ö;tGó¡o„ óOèdur $YZ»yJƒÎ) öNßgø?yŠ#t“sù (#qãZtB#uä šúïÏ%©!$# $¨Br'sù 4 $YZ»yJƒÎ) ÿ¾ÍnÉ‹»yd šcrã•Ïÿ»Ÿ2 öNèdur (#qè?$tBur óOÎgÅ¡ô_Í‘ 4’n<Î) $²¡ô_Í‘ öNåkøEyŠ#t“sù Ðßt•¨B OÎgÎ/qè=è%
.(٧) {ÇÊËÎÈﻭﺃﹶﻣﺎ ﻣﺎ
ﺭﻭﺍﻩ ﺍﻟﹾﻔﹶﻘِﻴﻪ ﺃﹶﺑﻮ ﺍﻟﻠﱠﻴﺚِ ﺍﻟﺴﻤﺮﻗﹶﻨﺪِﻱ ،ﰲ ﺗﻔﹾﺴِﲑِﻩ ﻋِﻨﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺣﺪﺛﹶﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﹾﻔﹶﻀﻞِ ﻭﺃﹶﺑﻮ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺍﻟﺴﺎﺑﺎﺫِﻱ ،ﻗﹶﺎﻟﹶﺎ :ﺣ ﺪﺛﹶﻨﺎ ﻓﹶﺎﺭِﺱ ﺑﻦ ﻣﺮﺩﻭﻳﻪ ،ﻗﹶﺎﻝﹶ :ﺣﺪﺛﹶﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﹾﻔﹶﻀﻞِ ﺑﻦ ﺍﻟﹾﻌﺎﺑِﺪ ،ﻗﹶﺎﻝﹶ :ﺣﺪﺛﹶﻨﺎ ﳛﲕ ﺑﻦ ﻋﻴﺴﻰ ،ﻗﹶﺎﻝﹶ :ﺣﺪﺛﹶﻨﺎ ﺃﹶﺑﻮ ﻣﻄِﻴﻊٍ ،ﻋﻦ ﺣﻤﺎﺩِ ﺑﻦِ ﺳﻠﻤﺔ،
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ ﺁﻳﺔ . ٢ ) (2ﺳﻮﺭﺓ ﻣﺮﻳﻢ ﺁﻳﺔ . ٧٦ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻤﺪﺛﱢﺮِ ﺁﻳﺔ . ٣١ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﻔﹶﺘﺢِ ﺁﻳﺔ . ٤ ) (5ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٧٣ ) (6ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٦٧ ) (7ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺘﺎﻥ . ١٢٥ ، ١٢٤ ٣٦١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻦِ ﺃﰊ ﺍﻟﹾﻤﻬﺰﻡِ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻗﹶﺎﻝﹶ} :ﺟﺎﺀَ ﻭﻓﹾﺪ ﺛﹶﻘِﻴﻒٍ ﺇﱃ ﺭﺳﻮﻝِ ﺍﷲ
r
ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻳﺎ
ﺭﺳﻮﻝﹶ ﺍﷲ ،ﺍﻟﹾﺈِﳝﺎﻥﹸ ﻳﺰِﻳﺪ ﻭﻳﻨﻘﹸﺺ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﻟﹶﺎ ،ﺍﻟﹾﺈِﳝﺎﻥﹸ ﻣﻜﹶﻤﻞﹲ ﰲ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﺯِﻳﺎﺩﺗﻪ ﻛﻔﺮ ﻭﻧﻘﹾﺼﺎﻧﻪ ﺷﺮﻙ{ ﻓﹶﻘﹶﺪ ﺳﺌِﻞﹶ ﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﻋِﻤﺎﺩ ﺍﻟﺪﻳﻦِ ﺍﺑﻦ ﻛﹶﺜِﲑٍ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ؟ ﻓﹶﺄﹶﺟﺎﺏ :ﺑِﺄﹶﻥﱠ ﺍﻟﹾﺈِﺳﻨﺎﺩ ﻣِﻦ ﺃﰊ ﺍﻟﻠﻴﺚٍ ﺇﱃ ﺃﰊ ﻣﻄِﻴﻊٍ ﻣﺠﻬﻮﻟﹸﻮﻥﹶ ﻟﹶﺎ ﻳﻌﺮﻓﹸﻮﻥﹶ ﰲ ﺷﻲﺀٍ ﻣِﻦ ﻛﹸﺘﺐِ ﺍﻟﺘﻮﺍﺭِﻳﺦِ ﺍﻟﹾﻤﺸﻬﻮﺭﺓ .ﻭﺃﹶﻣﺎ ﺃﹶﺑﻮ ﻣﻄِﻴﻊٍ ،ﻓﹶﻬﻮ :ﺍﻟﹾﺤﻜﹶﻢ ﺑﻦ ﻋﺒﺪِ ﺍﷲ ﺑﻦِ ﻣﺴﻠﹶﻤﺔ ﺍﻟﹾﺒﻠﹾﺨِﻲ ،ﺿﻌﻔﹶﻪ ﺃﹶﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞٍ ،ﻭﻳﺤﻴﻰ ﺑﻦ ﻣﻌِﲔٍ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﻋﻠِﻲ ﺍﻟﹾﻔﹶﻠﱠﺎﺱ ،ﻭﺍﻟﺒﺨﺎﺭﻱ ،ﻭﺃﹶﺑﻮ ﺩﺍﻭﺩ، ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺃﹶﺑﻮ ﺣﺎﺗِﻢٍ ﺍﻟﺮﺍﺯِﻱ ،ﻭﺃﹶﺑﻮ ﺣﺎﺗِﻢٍ ﻣﺤﻤﺪ ﺑﻦ ﺣِﺒﺎﻥﹶ ﺍﻟﹾﺒﺴﺘِﻲ ،ﻭﺍﻟﹾﻌﻘﹶﻴﻠِﻲ ،ﻭﺍﺑﻦ ﻋﺪِﻱ، ﻭﺍﻟﺪﺍﺭﹸﻗﻄﹾﻨِﻲ ،ﻭﻏﹶﻴﺮﻫﻢ .ﻭﺃﹶﻣﺎ ﺃﹶﺑﻮ ﺍﻟﹾﻤﻬﺰﻡِ ،ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ :ﻓﻘﹶﺪ ﺗﺼﺤﻒ ﻋﻠﻰ ﺍﻟﹾﻜﹶﺎﺗِﺐِ ،ﻭﺍﺳﻤﻪ :ﻳﺰِﻳﺪ ﺑﻦ ﺳﻔﹾﻴﺎﻥﹶ ،ﻓﹶﻘﹶﺪ ﺿﻌﻔﹶﻪ ﺃﹶﻳﻀﺎ ﻏﹶﻴﺮ ﻭﺍﺣِﺪٍ ،ﻭﺗﺮﻛﹶﻪ ﺷﻌﺒﺔ ﺑﻦ ﺍﻟﹾﺤﺠﺎﺝِ، ﻭﻗﹶﺎﻝﹶ ﺍﻟﻨﺴﺎﺋﻲ :ﻣﺘﺮﻭﻙ ،ﻭﻗﹶﺪِ ﺍﺗﻬﻤﻪ ﺷﻌﺒﺔ ﺑِﺎﻟﹾﻮﺿﻊِ ،ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ :ﻟﹶﻮ ﺃﹶﻋﻄﹶﻮﻩ ﻓﹶﻠﹾﺴﻴﻦِ ﻟﹶﺤﺪﺛﹶﻬﻢ ﺳﺒﻌِﲔ ﺣﺪِﻳﺜﹰﺎ )!!!(١ ﻭﻗﹶﺪ ﻭﺻﻒ ﺍﻟﻨﱯ
r
ﺍﻟﻨﺴﺎﺀَ ﺑِﻨﻘﹾﺼﺎﻥِ ﺍﻟﹾﻌﻘﹾﻞِ ﻭﺍﻟﺪﻳﻦِ .ﻭﻗﹶﺎﻝﹶ
r
}ﻟﹶﺎ ﻳﺆﻣِﻦ ﺃﹶﺣﺪﻛﹸﻢ ﺣﱴ
ﺃﹶﻛﹸﻮﻥﹶ ﺃﹶﺣﺐ ﺇﻟﻴﻪ ﻣِﻦ ﻭﻟﹶﺪِﻩ ﻭﻭﺍﻟِﺪِﻩ ﻭﺍﻟﻨﺎﺱِ ﺃﹶﺟﻤﻌِﲔ .(٢) {ﻭﺍﻟﹾﻤﺮﺍﺩ ﻧﻔﹾﻲ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﻧﻈﹶﺎﺋِﺮﻩ ﻛﺜﲑﺓ ،ﻭﺣﺪِﻳﺚﹸ ﺷﻌﺐِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﺣﺪِﻳﺚﹸ ﺍﻟﺸﻔﹶﺎﻋﺔ ،ﻭﺃﻧﻪ ﻳﺨﺮﺝ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﻣﻦ ﰲ ﻗﹶﻠﹾﺒِﻪ ﺃﹶﺩﻧﻰ ﺃﹶﺩﻧﻰ ﻣِﺜﹾﻘﹶﺎﻝِ ﺫﹶﺭﺓ ﻣِﻦ ﺇِﳝﺎﻥٍ .ﻓﹶﻜﹶﻴﻒ ﻳﻘﹶﺎﻝﹸ ﺑﻌﺪ ﻫﺬﹶﺍ :ﺇِﻥﱠ ﺇِﳝﺎﻥﹶ ﺃﹶﻫﻞِ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﺳﻮﺍﺀٌ ؟ ) (1ﺃﺑﻮ ﻣﻄﻴﻊ ﺍﻟﺒﻠﺨﻲ ﻫﺬﺍ :ﻣﺘﺮﺟﻢ ﰲ ﺍﳌﻴﺰﺍﻥ ﻭﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ،ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﺮﻭﺣﲔ ) ﺍﻟﻮﺭﻗﺔ ٨٥ : ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ ( .ﻭﺫﻛﺮﻭﺍ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﻭ ﺍﻓﺘﻌﻠﻪ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ " :ﻛﺎﻥ ﻣﻦ ﺭﺅﺳﺎﺀ ﺍﳌﺮﺟﺌﺔ ،ﳑﻦ ﻳﺒﻐﺾ ﺍﻟﺴﻨﻦ ﻭﻣﻨﺘﺤﻠﻴﻬﺎ " .ﰒ ﻧﻘﻞ ﺭﻭﺍﻳﺘﻪ ﻫﺬﻩ ،ﰒ ﻗﺎﻝ " :ﻓﻴﻤﺎ ﻳﺸﺒﻪ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﻜﺮﻩ ﻣﻦ ﺟﺎﻟﺲ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ، ﻓﻜﻴﻒ ﺍﳌﻤﻌﻦ ﰲ ﺍﻟﺼﻨﺎﻋﺔ ؟ ! " .ﻭﻛﺎﻥ ﻟﻔﻆ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﳏﺮﻓﺎ ،ﻓﺼﺤﺤﻨﺎﻩ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺍﺟﻊ .ﻭﺃﺑﻮ ﺍﳌﻬﺰﻡ :ﻟﻪ ﺗﺮﲨﺔ ﰲ ﺍﻟﻜﲎ ﻣﻦ ﺍﻟﺘﻬﺬﻳﺐ ،ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﺮﻭﺣﲔ ) ﺍﻟﻮﺭﻗﺔ ، ( ٢٤٣ :ﻭﺭﻭﻯ ﺟﺮﺡ ﺷﻌﺒﺔ ﺇﻳﺎﻩ .ﻭﺃﻧﺎ ﺃﻣﻴﻞ ﺇﱃ ﺃﻥ ﺍﻟﻌﻬﺪﺓ ﰲ ﻫﺬﻩ ﺍﻟﻔﺮﻳﺔ ﻋﻠﻰ ﺃﰊ ﻣﻄﻴﻊ ﺍﻟﺒﻠﺨﻲ ﻛﻤﺎ ﻳﻔﻬﻢ ﻣﻦ ﺻﻨﻴﻊ ﺍﺑﻦ ﺣﺒﺎﻥ . ﻓﻤﺎ ﺃﻇﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻳﺮﻭﻱ ﻣﺜﻞ ﻫﺬﺍ ﻋﻦ ﺃﰊ ﺍﳌﻬﺰﻡ ،ﻭﻻ ﻋﻦ ﻋﺸﺮﺓ ﻣﻦ ﺃﻣﺜﺎﻝ ﺃﰊ ﺍﳌﻬﺰﻡ . ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (١٥ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٤٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠١٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (٦٧ ﺃﲪﺪ ) ، (٢٠٧/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٤١ ٣٦٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺇِﻧﻤﺎ ﺍﻟﺘﻔﹶﺎﺿﻞﹸ ﺑﻴﻨﻬﻢ ﺑِﻤﻌﺎﻥٍ ﺃﹸﺧﺮ ﻏﹶﻴﺮِ ﺍﻟﹾﺈِﳝﺎﻥِ ؟ !
ﻧﻘﹸﻮﻝﹸ ﺍﻟﺼﺤﺎﺑﺔِ ﻓِﻲ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻧ ﹾﻘﺼﺎﻧِﻪِ
ﻭﻛﹶﻠﹶﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﻫﺬﹶﺍ ﺍﳌﻌﲎ ﻛﹶﺜِﲑ ﺃﹶﻳﻀﺎ .ﻣﻨﻪ :ﻗﹶﻮﻝﹸ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀِ tﻣِﻦ ﻓِﻘﹾﻪ ﺍﻟﹾﻌﺒﺪِ ﺃﹶﻥﹾ ﻳﺘﻌﺎﻫﺪ ﺇِﳝﺎﻧﻪ ﻭﻣﺎ ﻧﻘﹶﺺ ﻣﻨﻪ ،ﻭﻣِﻦ ﻓِﻘﹾﻪ ﺍﻟﹾﻌﺒﺪِ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﺃﹶﻳﺰﺩﺍﺩ ﻫﻮ ﺃﹶﻡ ﻳﻨﻘﺺ. ﻭﻛﹶﺎﻥﹶ ﻋﻤﺮ t ﻳﻘﹸﻮﻝﹸ ﻟِﺄﹶﺻﺤﺎﺑِﻪ ) :ﻫﻠﹸﻤﻮﺍ ﻧﺰﺩﺩ ﺇِﳝﺎﻧﺎ ( ،ﻓﹶﻴﺬﹾﻛﹸﺮﻭﻥﹶ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ. ﻭﻛﹶﺎﻥﹶ ﺍﺑﻦ ﻣﺴﻌﻮﺩٍ (١) tﻳﻘﹸﻮﻝﹸ ﰲ ﺩﻋﺎﺋِﻪ ) :ﺍﻟﻠﱠﻬﻢ ﺯِﺩﻧﺎ ﺇِﳝﺎﻧﺎ ﻭﻳﻘِﻴﻨﺎ ﻭﻓِﻘﹾﻬﺎ (. ﻭﻛﹶﺎﻥﹶ ﻣﻌﺎﺫﹸ ﺑﻦ ﺟﺒﻞٍ tﻳﻘﹸﻮﻝﹸ ﻟِﺮﺟﻞٍ ) :ﺍﺟﻠِﺲ ﺑِﻨﺎ ﻧﺆﻣِﻦ ﺳﺎﻋﺔ ( .ﻭﻣِﺜﹾﻠﹸﻪ ﻋﻦ ﻋﺒﺪِ ﺍﷲ ﺑﻦِ ﺭﻭﺍﺣﺔ. ﻭﺻﺢ ﻋﻦ ﻋﻤﺎﺭِ ﺑﻦِ ﻳﺎﺳِﺮٍ
t
ﺃﻧﻪ ﻗﹶﺎﻝﹶ ) :ﺛﹶﻠﹶﺎﺙﹲ ﻣﻦ ﻛﹸﻦ ﻓﻴﻪ ﻓﹶﻘﹶﺪِ ﺍﺳﺘﻜﹾﻤﻞﹶ ﺍﻟﹾﺈِﳝﺎﻥﹶ:
ﺇِﻧﺼﺎﻑ ﻣِﻦ ﻧﻔﹾﺴِﻪ ،ﻭﺍﻟﹾﺈِﻧﻔﹶﺎﻕ ﻣِﻦ ﺇِﻗﹾﺘﺎﺭٍ ،ﻭﺑﺬﹾﻝﹸ ﺍﻟﺴﻠﹶﺎﻡِ ﻟِﻠﹾﻌﺎﻟﹶﻢِ ( .ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﺤِﻴﺤِﻪ ) .(٢ﻭﰲ ﻫﺬﹶﺍ ﺍﻟﹾﻘﺪﺭِ ﻛِﻔﹶﺎﻳﺔ ،ﻭﺑِﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓِﻴﻖ. ﻭﺃﹶﻣﺎ ﻛﹶﻮﻥﹸ ﻋﻄﹾﻒِ ﺍﻟﹾﻌﻤﻞِ ﻋﻠﻰ ﺍﻟﹾﺈِﳝﺎﻥِ ﻳﻘﹾﺘﻀِﻲ ﺍﻟﹾﻤﻐﺎﻳﺮﺓ ،ﻓﹶﻠﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻌﻤﻞﹸ ﺩﺍﺧِﻠﹰﺎ ﰲ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﳝﺎﻥِ -ﻓﹶﻠﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺗﺎﺭﺓ ﻳﺬﹾﻛﹶﺮ ﻣﻄﹾﻠﹶﻘﹰﺎ ﻋﻦِ ﺍﻟﹾﻌﻤﻞِ ﻭﻋﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﺗﺎﺭﺓ ﻳﻘﹾﺮﻥﹸ ﺑِﺎﻟﹾﻌﻤﻞِ ﺍﻟﺼﺎﻟِﺢِ ،ﻭﺗﺎﺭﺓ ﻳﻘﹾﺮﻥﹸ ﺑِﺎﻟﹾﺈِﺳﻠﹶﺎﻡِ .ﻓﹶﺎﻟﹾﻤﻄﹾﻠﹶﻖ ﻣﺴﺘﻠﹾﺰِﻡ ﻟِﻠﹾﺄﹶﻋﻤﺎﻝِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} : ôMn=Å_ur ª!$# t•Ï.èŒ #sŒÎ) tûïÏ%©!$# šcqãZÏB÷sßJø9$# öNs9 §NèO ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãZtB#uä
{(#qç/$s?ö•tƒ
{öNåkæ5qè=è%
)(٤
)(٣
ﺍﻵﻳﺔ} .
ﺍﻵﻳﺔ} .
)$yJ¯RÎ
)tûïÏ%©!$# šcqãYÏB÷sßJø9$# $yJ¯RÎ
Äc_É<¨Y9$#ur «!$$Î/ šcqãZÏB÷sム(#qçR$Ÿ2 öqs9ur
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺃﺑﻮ ﻣﺴﻌﻮﺩ " .ﻭﺻﺤﺤﻨﺎﻩ ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ، ٤٥ : ١ﻭﺫﻛﺮ ﺃﻧﻪ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ،ﻗﺎﻝ " :ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ " . ) (2ﺍﻟﺒﺨﺎﺭﻱ ، ٧٧ : ١ﺑﻨﺤﻮﻩ . ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ ﺁﻳﺔ . ٢ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺁﻳﺔ . ١٥ ٣٦٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {uä!$uŠÏ9÷rr& öNèdrä‹sƒªB$# $tB Ïmø‹s9Î) tAÌ“Ré& !$tBur ﻭﻗﹶﺎﻝﹶ
r
}ﻟﹶﺎ ﻳﺰﻧِﻲ ﺍﻟﺰﺍﻧِﻲ ﺣِﲔ ﻳﺰﻧِﻲ ﻭﻫﻮ ﻣﺆﻣِﻦ{
)(٢
ﺍﻟﹾﺤﺪِﻳﺚﹶ} .ﻟﹶﺎ ﺗﺆﻣِﻨﻮﺍ ﺣﱴ
ﺗﺤﺎﺑﻮﺍ{ )} .(٣ﻣﻦ ﻏﹶﺸﻨﺎ ﻓﹶﻠﹶﻴﺲ ﻣِﻨﺎ{ )} ...(٤ﻣﻦ ﺣﻤﻞﹶ ﻋﻠﹶﻴﻨﺎ ﺍﻟﺴﻠﹶﺎﺡ ﻓﹶﻠﹶﻴﺲ ﻣِﻨﺎ{ ) .(٥ﻭﻣﺎ ﺃﹶﺑﻌﺪ ﻗﹶﻮﻝﹶ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﻣﻌﲎ ﻗﻮﻟﻪ :ﻓﹶﻠﹶﻴﺲ ﻣِﻨﺎ -ﺃﻱ ﻓﹶﻠﹶﻴﺲ ﻣِﺜﹾﻠﹶﻨﺎ ! ﻓﹶﻠﹶﻴﺖ ﺷِﻌﺮِﻱ :ﻓﹶﻤﻦ ﻟﹶﻢ ﻳﻐﺶ ﻳﻜﹸﻮﻥﹸ ﻣِﺜﹾﻞﹶ ﺍﻟﻨﱯ rﻭﺃﹶﺻﺤﺎﺑِﻪ ) .(٦؟ ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﻋﻄِﻒ ﻋﻠﻴﻪ ﺍﻟﹾﻌﻤﻞﹸ ﺍﻟﺼﺎﻟِﺢ ،ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻋﻄﹾﻒ ﺍﻟﺸﻲﺀِ ﻋﻠﻰ ﺍﻟﺸﻲﺀِ ﻳﻘﹾﺘﻀِﻲ ﺍﻟﹾﻤﻐﺎﻳﺮﺓ ﺑﻴﻦ ﺍﻟﹾﻤﻌﻄﹸﻮﻑِ ﻭﺍﻟﹾﻤﻌﻄﹸﻮﻑِ ﻋﻠﻴﻪ ﻣﻊ ﺍﻟِﺎﺷﺘِﺮﺍﻙِ ﰲ ﺍﻟﹾﺤﻜﹾﻢِ ﺍﻟﺬﻱ ﺫﹸﻛِﺮ ﻟﹶﻬﻤﺎ، ﻭﺍﻟﹾﻤﻐﺎﻳﺮﺓ ﻋﻠﻰ ﻣﺮﺍﺗِﺐ: ﺃﹶﻋﻠﹶﺎﻫﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻧﺎ ﻣﺘﺒﺎﻳِﻨﻴﻦِ ،ﻟﹶﻴﺲ ﺃﹶﺣﺪﻫﻤﺎ ﻫﻮ ﺍﻟﹾﺂﺧﺮ ،ﻭﻟﹶﺎ ﺟﺰﺀًﺍ ﻣﻨﻪ ،ﻭﻟﹶﺎ ﺑﻴﻨﻬﻤﺎ ﺗﻠﹶﺎﺯﻡ، ]ﻛﹶﻘﹶﻮﻟِﻪ[ ) (٧ﺗﻌﺎﱃ} :
{Ÿ@yèy_ur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y
} .(٨) {( u‘q‘Z9$#ur ÏM»uHä>—à9$#
tAt“Rr&ur
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓ ﺁﻳﺔ . ٨١ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻐﺼﺐ ) ، (٢٣٤٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٢٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺷﺮﺑﺔ ) ، (٥٦٥٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٨٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٣٦ﺃﲪﺪ ) ، (٣٨٦/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﺷﺮﺑﺔ ). (٢١٠٦ ) (3ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٤ﺍﻟﺘﺮﻣﺬﻱ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻭﺍﻵﺩﺍﺏ ) ، (٢٦٨٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥١٩٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٨ﺃﲪﺪ ). (٤٧٧/٢ ) (4ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٠١ﺃﲪﺪ ). (٤١٧/٢ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻳﺎﺕ ) ، (٦٤٨٠ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٩٨ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ ) ، (٤١٠٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳊﺪﻭﺩ ) ، (٢٥٧٦ﺃﲪﺪ ). (١٤٢/٢ ) (6ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻳﻨﻜﺮ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﻳﻀﺎ ،ﻛﻤﺎ ﻧﻘﻠﻨﺎ ﰲ ﺷﺮﺣﻨﺎ ﻟﻠﻤﺴﻨﺪ ،ﰲ ﺍﳊﺪﻳﺜﲔ ، ٢٣٢٩ : . ٧٢٩٠ ) (7ﰲ ﺍﻷﺻﻞ ) :ﻟﻘﻮﻟﻪ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ،ﻭﻛﻤﺎ ﰲ ﺍﻟﻔﺘﺎﻭﻯ . ١٧٢ / ٧ﻥ . ) (8ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١ ٣٦٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÌÈ Ÿ@‹ÅgUM}$#ur sp1u‘öq-G9$#ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻐﺎﻟِﺐ. ﻭﻳﻠِﻴﻪ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑﻴﻨﻬﻤﺎ ﺗﻠﹶﺎﺯﻡ ،ﻛﹶﻘﹶﻮﻟِﻪ ﺗﻌﺎﱃ} :
(#qãKçGõ3s?ur È@ÏÜ»t7ø9$$Î/ Yysø9$# (#qÝ¡Î6ù=s? Ÿwur
.(٣) {tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr&ur } .(٢) {ÇÍËÈ tbqçHs>÷ès? öNçFRr&ur ¨,ysø9$# ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﻋﻄﹾﻒ ﺑﻌﺾِ ﺍﻟﺸﻲﺀِ ﻋﻠﻴﻪ ،ﻛﹶﻘﹶﻮﻟِﻪ ﺗﻌﺎﱃ} :
Ío4qn=¢Á9$#ur ÏNºuqn=¢Á9$# ’n?tã (#qÝàÏÿ»ym
} .(٥) {Ÿ@8s3‹ÏBur Ÿ@ƒÎŽö9Å_ur ¾Ï&Î#ß™â‘ur ¾ÏmÏGx6Í´¯»n=tBur °! #xr߉tã tb%x. `tB } .(٤) {4‘sÜó™âqø9$#
øŒÎ)ur
&.(٦) {š•ZÏBur öNßgs)»sV‹ÏB z`¿ÍhŠÎ;¨Y9$# z`ÏB $tRõ‹s{r ﻭﰲ ﻣِﺜﹾﻞِ ﻫﺬﹶﺍ ﻭﺟﻬﺎﻥِ: ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺩﺍﺧِﻠﹰﺎ ﰲ ﺍﻟﹾﺄﹶﻭﻝِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺬﹾﻛﹸﻮﺭﺍ ﻣﺮﺗﻴﻦِ. ﻭﺍﻟﺜﺎﱐ :ﺃﹶﻥﱠ ﻋﻄﹾﻔﹶﻪ ﻋﻠﻴﻪ ﻳﻘﹾﺘﻀِﻲ ﺃﻧﻪ ﻟﹶﻴﺲ ﺩﺍﺧِﻠﹰﺎ ﻓﻴﻪ ﻫﻨﺎ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺩﺍﺧِﻠﹰﺎ ﻓﻴﻪ ﻣﻨﻔﹶﺮِﺩﺍ، ﻛﹶﻤﺎ ﻗِﻴﻞﹶ ﻣِﺜﹾﻞﹸ ﺫﹶﻟِﻚ ﰲ ﻟﹶﻔﹾﻆِ " ﺍﻟﹾﻔﹸﻘﹶﺮﺍﺀِ ﻭﺍﻟﹾﻤﺴﺎﻛِﲔ ] " ﻭﻧﺤﻮِﻩ ،ﳑﺎ [ ) (٧ﺗﺘﻨﻮﻉ ﺩِﻟﹶﺎﻟﹶﺘﻪ ﺑِﺎﻟﹾﺈِﻓﹾﺮﺍﺩِ ﻭﺍﻟِﺎﻗﹾﺘِﺮﺍﻥِ. ﺍﻟﺮﺍﺑِﻊ :ﻋﻄﹾﻒ ﺍﻟﺸﻲﺀِ ﻋﻠﻰ ﺍﻟﺸﻲﺀِ ﻟِﺎﺧﺘِﻠﹶﺎﻑِ ﺍﻟﺼﻔﹶﺘﻴﻦِ ،ﻛﹶﻘﹶﻮﻟِﻪ ﺗﻌﺎﱃ} :
.(٨) {É>öq-G9$# È@Î/$s%urﻭﻗﹶﺪ ﺟﺎﺀَ ﰲ ﺍﻟﺸﻌﺮِ ﺍﻟﹾﻌﻄﹾﻒ ﻟِﺎﺧﺘِﻠﹶﺎﻑِ ﺍﻟﻠﱠﻔﹾﻆِ ﻓﹶﻘﹶﻂﹾ ،ﻛﹶﻘﹶﻮﻟِﻪ: ﻓﹶﺄﹶﻟﹾﻔﹶـﻰ ﻗﹶـﻮﻟﹶﻬﺎ ﻛﹶـﺬِﺑﺎ ﻭﻣﻴﻨﺎ ) (1ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٣ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٤٢ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓ ﺁﻳﺔ . ٩٢ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٢٣٨ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٩٨ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺁﻳﺔ . ٧ ) (7ﰲ ﺍﻷﺻﻞ ) :ﻭﳓﻮﳘﺎ ( ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ) (8ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺁﻳﺔ . ٣ ٣٦٥
É=/R¤‹9$# Ì•Ïù%yñ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣِﻦ ﺍﻟﻨﺎﺱِ ﻣﻦ ﺯﻋﻢ ﺃﹶﻥﱠ ﰲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣِﻦ ﺫﹶﻟِﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
Zptã÷ŽÅ° öNä3ZÏB $oYù=yèy_ 9e@ä3Ï9
.(١) {4 %[`$yg÷YÏBurﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﻰ ﺫﹶﻟِﻚ ﻣﻌﺮﻭﻑ ﰲ ﻣﻮﺿِﻌِﻪ. ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌﻄﹾﻒ ﰲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻳﻜﹸﻮﻥﹸ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﹾﻮﺟﻮﻩ ،ﻧﻈﹶﺮﻧﺎ ﰲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﺎﺭِﻉِ :ﻛﹶﻴﻒ ﻭﺭﺩ ﻓﻴﻪ " ﺍﻟﹾﺈِﳝﺎﻥﹸ " ؟ ﻓﹶﻮﺟﺪﻧﺎﻩ ﺇِﺫﹶﺍ ﺃﹸﻃﹾﻠِﻖ ﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﻳﺮﺍﺩ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﹾﺒِﺮ ،ﻭﺍﻟﺘﻘﹾﻮﻯ ،ﻭﺍﻟﺪﻳﻦِ ،ﻭﺩِﻳﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ. ﺫﹸﻛِﺮ ﰲ ﺃﹶﺳﺒﺎﺏِ ﺍﻟﻨﺰﻭﻝِ ﺃﹶﻧﻬﻢ ﺳﺄﹶﻟﹸﻮﺍ ﻋﻦِ ﺍﻟﹾﺈِﳝﺎﻥِ ؟ ﻓﹶﺄﹶﻧﺰﻝﹶ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ} :
* §ŽÉ9ø9$# }§øŠ©9
& (٢) {É>Ì•øóyJø9$#ur É-ÎŽô³yJø9$# Ÿ@t6Ï% öNä3ydqã_ãr (#q—9uqè? brﺍﻟﹾﺂﻳﺎﺕِ.
ﻗﹶﺎﻝﹶ ﻣﺤﻤﺪ ﺑﻦ ﻧﺼﺮٍ :ﺣ ﺪﺛﹶﻨﺎ ﺇِﺳﺤﺎﻕ ﺑﻦ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﺣﺪﺛﹶﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰِﻳﺪ ﺍﻟﹾﻤﻘﹾﺮِﺉ، ﻭﺍﻟﹾﻤﻠﹶﺎﺋِﻲ ،ﻗﹶﺎﻟﹶﺎ :ﺣﺪﺛﹶﻨﺎ ﺍﻟﹾﻤﺴﻌﻮﺩِﻱ ،ﻋﻦِ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ،ﻗﹶﺎﻝﹶ :ﺟﺎﺀَ ﺭﺟﻞﹲ ﺇﱃ ﺃﰊ ﺫﹶﺭ ،ﻓﹶﺴﺄﹶﻟﹶﻪ ﻋﻦِ ﺍﻟﹾﺈِﳝﺎﻥِ ؟ ﻓﹶﻘﹶﺮﺃﹶ (٣) {öNä3ydqã_ãr (#q—9uqè? br& §ŽÉ9ø9$# }§øŠ©9 * } :ﺇﱃ ﺁﺧِﺮِ ﺍﻵﻳﺔ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﺮﺟﻞﹸ :ﻟﹶﻴﺲ ﻋﻦ ﻫﺬﹶﺍ ﺳﺄﹶﻟﹾﺘﻚ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺟﺎﺀَ ﺭﺟﻞﹲ ﺇﱃ ﺍﻟﻨﱯ
r
ﻓﹶﺴﺄﹶﻟﹶﻪ ﻋﻦِ ﺍﻟﺬﻱ ﺳﺄﹶﻟﹾﺘﻨِﻲ ﻋﻨﻪ ،ﻓﹶﻘﹶﺮﺃﹶ ﻋﻠﻴﻪ
ﺍﻟﺬﻱ ﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻚ ،ﻓﹶﻘﹶﺎﻝﹶ ﻟﻪ ﺍﻟﺬﻱ ﻗﹸﻠﹾﺖ ﻟِﻲ ،ﻓﹶﻠﹶﻤﺎ ﺃﹶﺑﻰ ﺃﹶﻥﹾ ﻳﺮﺿﻰ ،ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﹾﻤﺆﻣِﻦ ﺍﻟﺬﻱ ﺇِﺫﹶﺍ ﻋﻤِﻞﹶ ﺍﻟﹾﺤﺴﻨﺔ ﺳﺮﺗﻪ ﻭﺭﺟﺎ ﺛﹶﻮﺍﺑﻬﺎ ،ﻭﺇِﺫﹶﺍ ﻋﻤِﻞﹶ ﺍﻟﺴﻴﺌﹶﺔ ﺳﺎﺀَﺗﻪ ﻭﺧﺎﻑ ﻋِﻘﹶﺎﺑﻬﺎ ) .(٤ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﺟﺎﺏ ﺟﻤﺎﻋﺔ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺠﻮﺍﺏِ. ﻭﰲ ﺍﻟﺼﺤِﻴﺢِ ﻗﻮﻟﻪ ﻟِﻮﻓﹾﺪِ ﻋﺒﺪِ ﺍﻟﹾﻘﹶﻴﺲِ} :ﺁﻣﺮﻛﹸﻢ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺑﺎﷲ ﻭﺣﺪﻩ ،ﺃﹶﺗﺪﺭﻭﻥﹶ ﻣﺎ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑﺎﷲ ؟ ﺷﻬﺎﺩﺓ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﻪ ،ﻭﺇِﻗﹶﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇِﻳﺘﺎﺀُ ﺍﻟﺰﻛﹶﺎﺓ ،ﻭﺃﹶﻥﹾ ﺗﺆﺩﻭﺍ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓ ﺁﻳﺔ . ٤٨ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ١٧٧ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ١٧٧ ) (4ﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ ، ٣٨٧ - ٣٨٦ : ١ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ،ﻣﻦ ﻃﺮﻳﻖ ﳎﺎﻫﺪ ﻋﻦ ﺃﰊ ﺫﺭ ،ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ،ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺴﻌﻮﺩﻱ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺃﰊ ﺫﺭ .ﻭﺃﻋﻠﻬﻤﺎ ﻛﻠﻴﻬﻤﺎ ﺑﺎﻻﻧﻘﻄﺎﻉ ،ﻷﻥ ﺃﺑﺎ ﺫﺭ ﻣﺎﺕ ﻗﺪﳝﺎ . ٣٦٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺨ ﻤﺲ ﻣِﻦ ﺍﻟﹾﻤﻐﻨﻢِ{ ).(١ ﻭﻣﻌﻠﹸﻮﻡ ﺃﻧﻪ ﻟﹶﻢ ﻳﺮِﺩ ﺃﹶﻥﱠ ﻫﺬﻩ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﺗﻜﹸﻮﻥﹸ ﺇِﳝﺎﻧﺎ ﺑﺎﷲ ﺑِﺪﻭﻥِ ﺇِﳝﺎﻥِ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﻟِﻤﺎ ﻗﹶﺪ ﺃﹶﺧﺒﺮ ﰲ ﻣﻮﺍﺿِﻊ ﺃﻧﻪ ﻟﹶﺎ ﺑﺪ ﻣِﻦ ﺇِﳝﺎﻥِ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﻫﺬﻩ ﻣﻊ ﺇِﳝﺎﻥِ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﻫﻮ ﺍﻟﹾﺈِﳝﺎﻥﹸ. ﻭﺃﹶﻱ ﺩﻟِﻴﻞٍ ﻋﻠﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﺩﺍﺧِﻠﹶﺔ ﰲ ﻣﺴﻤﻰ " ﺍﻟﹾﺈِﳝﺎﻥِ " ﻓﹶﻮﻕ ﻫﺬﹶﺍ ﺍﻟﺪﻟِﻴﻞِ ؟ ﻓﺈﻧﻪ ﻓﹶﺴﺮ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺎﻟﹾﺄﹶﻋﻤﺎﻝِ ،ﻭﻟﹶﻢ ﻳﺬﹾﻛﹸﺮِ ﺍﻟﺘﺼﺪِﻳﻖ ،ﻟِﻠﹾﻌِﻠﹾﻢِ ﺑِﺄﹶﻥﱠ ﻫﺬﻩ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﻟﹶﺎ ﺗﻔِﻴﺪ ﻣﻊ ﺍﻟﹾﺠﺤﻮﺩِ. ﺍﻟﺪﻳﻦ ﻳﻨﺘﻈِﻢ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻭﺍﻟﹾﺈِﺣﺴﺎﻥﹶ
ﻭﰲ ﺍﻟﹾﻤﺴﻨﺪِ ﻋﻦ ﺃﹶﻧﺲٍ ،ﻋﻦِ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﹶﺎﻝﹶ :ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻋﻠﹶﺎﻧِﻴﺔ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﰲ ﺍﻟﹾﻘﹶﻠﹾﺐِ ).(٢ ﻭﰲ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﺩﻟِﻴﻞﹲ ﻋﻠﻰ ﺍﻟﹾﻤﻐﺎﻳِﺮﺓ ﺑﻴﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ .ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ ] ﰲ ﺣﺪِﻳﺚِ ﺳﺆﺍﻟﹶﺎﺕِ ﺟِﺒﺮِﻳﻞﹶ ،ﰲ ﻣﻌﲎ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ [ ) (٣ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﻓﻴﻪ ﺍﻟﻨﱯ } rﻫﺬﹶﺍ ﺟِﺒﺮِﻳﻞﹸ ﺃﹶﺗﺎﻛﹸﻢ
ﻳﻌﻠﱢﻤﻜﹸﻢ ﺩِﻳﻨﻜﹸﻢ .(٤) {ﻓﹶﺠﻌﻞﹶ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻭﺍﻟﹾﺈِﳝﺎﻥﹶ ﻭﺍﻟﹾﺈِﺣﺴﺎﻥﹶ ،ﻓﹶﺘﺒﻴﻦ ﺃﹶﻥﱠ ﺩِﻳﻨﻨﺎ ﻳﺠﻤﻊ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔ .ﻟﹶﻜِﻦ ﻫﻮ ﺩﺭﺟﺎﺕ ﺛﹶﻠﹶﺎﺛﹶﺔ :ﻣﺴﻠِﻢ ،ﺛﹸﻢ ﻣﺆﻣِﻦ ،ﺛﹸﻢ ﻣﺤﺴِﻦ .ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﻣﺎ ﺫﹸﻛِﺮ ﻣﻊ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻗﹶﻄﹾﻌﺎ ،ﻛﹶﻤﺎ ﺃﻧﻪ ﺃﹸﺭِﻳﺪ ﺑِﺎﻟﹾﺈِﺣﺴﺎﻥِ ﻣﺎ ﺫﹸﻛِﺮ ﻣﻊ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ .ﻟﹶﺎ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﺣﺴﺎﻥﹶ ﻳﻜﹸﻮﻥﹸ ﻣﺠﺮﺩﺍ ﻋﻦِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻫﺬﹶﺍ ﻣﺤﺎﻝﹲ .ﻭﻫﺬﹶﺍ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
$uZøŠxÿsÜô¹$# tûïÏ%©!$# |=»tGÅ3ø9$# $uZøOu‘÷rr& §NèO
«!$# ÈbøŒÎ*Î/ ÏNºuŽö•y‚ø9$$Î/ 7,Î/$y™ öNåk÷]ÏBur Ó‰ÅÁtFø)•B Nåk÷]ÏBur ¾ÏmÅ¡øÿuZÏj9 ÒOÏ9$sß óOßg÷YÏJsù ( $tRÏŠ$t7Ïã ô`ÏB
.(٥) {4
ﻭﺍﻟﹾﻤﻘﹾﺘﺼِﺪ ﻭﺍﻟﺴﺎﺑِﻖ ﻛِﻠﹶﺎﻫﻤﺎ ﻳﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔ ﺑِﻠﹶﺎ ﻋﻘﹸﻮﺑﺔ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﻈﱠﺎﻟِﻢِ ﻟِﻨﻔﹾﺴِﻪ ،ﻓﺈﻧﻪ ﻣﻌﺮﺽ ﻟِﻠﹾﻮﻋِﻴﺪِ. ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٥٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺷﺮﺑﺔ ) ، (٥٦٩٢ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ). (٤٦٧٧ ) (2ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ، ٥٢ : ١ﻭﻧﺴﺒﻪ ﻷﲪﺪ ،ﻭﺃﰊ ﻳﻌﻠﻰ ،ﻭﺍﻟﺒﺰﺍﺭ ،ﻭﺇﺳﻨﺎﺩﻩ ﺛﻘﺎﺕ . ) (3ﺯﻳﺎﺩﺓ ﺯﺩﻧﺎﻫﺎ ﺑﺎﳌﻌﲎ ،ﻻ ﺿﺮﻭﺭﻳﺔ ﻻ ﻳﺴﺘﻘﻴﻢ ﺑﺪﻭﺎ ﺍﻟﻜﻼﻡ . ) (4ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٢٧/١ ) (5ﺳﻮﺭﺓ ﻓﹶﺎﻃِﺮٍ ﺁﻳﺔ . ٣٢ ٣٦٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻫﻜﹶﺬﹶﺍ ﻣﻦ ﺃﹶﺗﻰ ﺑِﺎﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺍﻟﻈﱠﺎﻫِﺮِ ﻣﻊ ﺍﻟﺘﺼﺪِﻳﻖِ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ،ﻟﹶﻜِﻦ ﻟﹶﻢ ﻳﻘﹸﻢ ﺑِﻤﺎ ﻳﺠِﺐ ﻋﻠﻴﻪ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﹾﺒﺎﻃِﻦِ ﻓﺈﻧﻪ ﻣﻌﺮﺽ ﻟِﻠﹾﻮﻋِﻴﺪِ. ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﺈِﺣﺴﺎﻥﹸ ﻓﹶﻬﻮ ﺃﹶﻋﻢ ﻣِﻦ ﺟِﻬﺔ ﻧﻔﹾﺴِﻪ ﻭﺃﹶﺧﺺ ﻣِﻦ ﺟِﻬﺔ ﺃﹶﻫﻠِﻪ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺃﹶﻋﻢ ﻣِﻦ ﺟِﻬﺔ ﻧﻔﹾﺴِﻪ ﻭﺃﹶﺧﺺ ﻣِﻦ ﺟِﻬﺔ ﺃﹶﻫﻠِﻪ ﻣِﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ .ﻓﹶﺎﻟﹾﺈِﺣﺴﺎﻥﹸ ﻳﺪﺧﻞﹸ ﻓﻴﻪ ﺍﻟﹾﺈِﳝﺎﻥﹸ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﻳﺪﺧﻞﹸ ﻓﻴﻪ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ .ﻭﺍﻟﹾﻤﺤﺴِﻨﻮﻥﹶ ﺃﹶﺧﺺ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺃﹶﺧﺺ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ .ﻭﻫﺬﹶﺍ ﻛﹶﺎﻟﺮﺳﺎﻟﹶﺔ ﻭﺍﻟﻨﺒﻮﺓ ،ﻓﹶﺎﻟﻨﺒﻮﺓ ﺩﺍﺧِﻠﹶﺔ ﰲ ﺍﻟﺮﺳﺎﻟﹶﺔ ،ﻭﺍﻟﺮﺳﺎﻟﹶﺔ ﺃﹶﻋﻢ ﻣِﻦ ﺟِﻬﺔ ﻧﻔﹾﺴِﻬﺎ ﻭﺃﹶﺧﺺ ﻣِﻦ ﺟِﻬﺔ ﺃﹶﻫﻠِﻬﺎ ،ﻓﹶﻜﹸﻞﱡ ﺭﺳﻮﻝٍ ﻧﺒِﻲ ،ﻭﻟﹶﺎ ﻳﻨﻌﻜِﺲ.
ﺃﹶﻗﹾﻮﺍﻝﹸ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ
ﻭﻗﹶﺪ ﺻﺎﺭ ﺍﻟﻨﺎﺱ ﰲ ﻣﺴﻤﻰ " ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ " ﻋﻠﻰ ﺛﹶﻠﹶﺎﺛﹶﺔ ﺃﹶﻗﹾﻮﺍﻝٍ: ﻓﹶﻄﹶﺎﺋِﻔﹶﺔ ﺟﻌﻠﹶﺖِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻫﻮ ﺍﻟﹾﻜﹶﻠِﻤﺔ. ﻭﻃﹶﺎﺋِﻔﹶﺔ ﺃﹶﺟﺎﺑﻮﺍ ﺑِﻤﺎ ﺃﹶﺟﺎﺏ ﺑﻪ ﺍﻟﻨﱯ rﺣِﲔ ﺳﺌِﻞﹶ ﻋﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ﺣﻴﺚﹸ ﻓﹶﺴﺮ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺑِﺎﻟﹾﺄﹶﻋﻤﺎﻝِ ﺍﻟﻈﱠﺎﻫِﺮﺓ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﹾﺨﻤﺴﺔ. ﻭﻃﹶﺎﺋِﻔﹶﺔ ﺟﻌﻠﹸﻮﺍ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻣﺮﺍﺩِﻓﹰﺎ ﻟِﻠﹾﺈِﳝﺎﻥِ ،ﻭﺟﻌﻠﹸﻮﺍ ﻣﻌﲎ ﻗﹶﻮﻝِ ﺍﻟﺮﺳﻮﻝِ rﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺷﻬﺎﺩﺓ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ ﻭﺇِﻗﹶﺎﻡ ﺍﻟﺼﻼﺓ ،ﺍﻟﹾﺤﺪِﻳﺚﹶ -ﺷﻌﺎﺋِﺮ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ .ﻭﺍﻟﹾﺄﹶﺻﻞﹸ ﻋﺪﻡ ﺍﻟﺘﻘﹾﺪِﻳﺮِ ،ﻣﻊ ﺃﹶﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻫﻮ ﺍﻟﺘﺼﺪِﻳﻖ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ،ﺛﹸﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺷﻲﺀٌ ﻭﺍﺣِﺪ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻫﻮ ﺍﻟﺘﺼﺪِﻳﻖ ! ﻭﻫﺬﹶﺍ ﻟﹶﻢ ﻳﻘﹸﻠﹾﻪ ﺃﹶﺣﺪ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻠﱡﻐﺔ ﻭﺇِﻧﻤﺎ ﻫﻮ ﺍﻟِﺎﻧﻘِﻴﺎﺩ ﻭﺍﻟﻄﱠﺎﻋﺔ ،ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺍﻟﻨﱯ
r
ﺍﻟﻠﱠﻬﻢ ﻟﹶﻚ ﺃﹶﺳﻠﹶﻤﺖ ﻭﺑِﻚ ﺁﻣﻨﺖ .ﻭﻓﹶﺴﺮ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺑِﺎﻟﹾﺄﹶﻋﻤﺎﻝِ ﺍﻟﻈﱠﺎﻫِﺮﺓ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹶ
ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﹾﺨﻤﺴﺔ .ﻓﹶﻠﹶﻴﺲ ﻟﹶﻨﺎ ﺇِﺫﹶﺍ ﺟﻤﻌﻨﺎ ﺑﻴﻨﻬﻤﺎ ﺃﹶﻥﹾ ﻧﺠِﻴﺐ ﺑِﻐﻴﺮِ ﻣﺎ ﺃﹶﺟﺎﺏ ﺑﻪ ﺍﻟﻨﱯ .r ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﺃﹸﻓﹾﺮِﺩ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﻓﺈﻧﻪ ﻳﺘﻀﻤﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ،ﻭﺇِﺫﹶﺍ ﺃﹸﻓﹾﺮِﺩ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻓﹶﻘﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻣﻊ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻣﺆﻣِﻨﺎ ﺑِﻠﹶﺎ ﻧِﺰﺍﻉٍ ،ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻮﺍﺟِﺐ ،ﻭﻫﻞﹾ ﻳﻜﹸﻮﻥﹸ ﻣﺴﻠِﻤﺎ ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ ﻟﻪ ﻣﺆﻣِﻦ ؟ ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓﻴﻪ.
٣٦٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻛﹶﺬﹶﻟِﻚ ﻫﻞﹾ ] ﻳﺴﺘﻠﹾﺰِﻡ[
)(١
ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺍﻟﹾﺈِﳝﺎﻥﹶ ؟ ﻓﻴﻪ ﺍﻟﻨﺰﺍﻉ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ،ﻭﺇِﻧﻤﺎ ﻭﻋﺪ ﺍﷲ
ﺑِﺎﻟﹾﺠﻨﺔ ﰲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺑِﺎﻟﻨﺠﺎﺓ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﺑِﺎﺳﻢِ " ﺍﻟﹾﺈِﳝﺎﻥِ " ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
&uä!$uŠÏ9÷rr& žcÎ) Iwr
.(٢) {ÇÏÌÈ šcqà)-Gtƒ (#qçR%Ÿ2ur (#qãZtB#uä šúïÏ%©!$# ÇÏËÈ šcqçRt“øts† öNèd Ÿwur óOÎgöŠn=tæ ê’öqyz Ÿw «!$# ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
™ôN£‰Ïãé& ÇÚö‘F{$#ur Ïä!$yJ¡¡9$# ÇÚö•yèx. $pkÝÎö•tã >p¨Yy_ur óOä3În/§‘ `ÏiB ;ot•ÏÿøótB 4’n<Î) (#þqà)Î/$y
.(٣) {4 ¾Ï&Î#ß™â‘ur «!$$Î/ (#qãZtB#uä šúïÏ%©#Ï9 ﻭﺃﹶﻣﺎ ﺍﺳﻢ " ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ " ﻣﺠﺮﺩﺍ ﻓﹶﻤﺎ ﻋﻠﱢﻖ ﺑﻪ ﰲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺩﺧﻮﻝﹸ ﺍﻟﹾﺠﻨﺔ ،ﻟﹶﻜِﻨﻪ ﻓﹶﺮﺿﻪ ﻭﺃﹶﺧﺒﺮ ﺃﻧﻪ ﺩِﻳﻨﻪ ﺍﻟﺬﻱ ﻟﹶﺎ ﻳﻘﹾﺒﻞﹸ ﻣِﻦ ﺃﹶﺣﺪٍ ﺳِﻮﺍﻩ ،ﻭﺑﻪ ﺑﻌﺚﹶ ﺍﻟﻨﺒِﻴﲔ} ،
`n=sù $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur
.(٤) {çm÷YÏB Ÿ@t6ø)ãƒ
ﺣﺎﻟﹶﺔﹸ ﺍﻗﹾﺘِﺮﺍﻥِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﻏﹶﻴﺮ ﺣﺎﻟﹶﺔِ ﺇِﻓﹾﺮﺍﺩِ ﺃﹶﺣﺪِﻫِﻤﺎ ﻋﻦِ ﺍﻟﹾﺂﺧﺮِ
ﻓﹶﺎﻟﹾﺤﺎﺻِﻞﹸ ﺃﹶﻥﱠ ﺣﺎﻟﹶﺔ ﺍﻗﹾﺘِﺮﺍﻥِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﻏﹶﻴﺮ ﺣﺎﻟﹶﺔ ﺇِﻓﹾﺮﺍﺩِ ﺃﹶﺣﺪِﻫِﻤﺎ ﻋﻦِ ﺍﻟﹾﺂﺧﺮِ ،ﻓﹶﻤﺜﹶﻞﹸ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻛﹶﻤﺜﹶﻞِ ﺍﻟﺸﻬﺎﺩﺗﻴﻦِ ﺇِﺣﺪﺍﻫﻤﺎ ﻣِﻦ ﺍﻷﺧﺮﻯ ،ﻓﹶﺸﻬﺎﺩﺓ ﺍﻟﺮﺳﺎﻟﹶﺔ ﻏﹶﻴﺮ ﺷﻬﺎﺩﺓ ﺍﻟﹾﻮﺣﺪﺍﻧِﻴﺔ ،ﻓﹶﻬﻤﺎ ﺷﻴﺌﹶﺎﻥِ ﰲ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ،ﻭﺇِﺣﺪﺍﻫﻤﺎ ﻣﺮﺗﺒِﻄﹶﺔ ﺑِﺎﻟﹾﺄﹸﺧﺮﻯ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﹾﺤﻜﹾﻢِ ،ﻛﹶﺸﻲﺀٍ ﻭﺍﺣِﺪٍ .ﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ،ﻟﹶﺎ ﺇِﳝﺎﻥﹶ ﻟِﻤﻦ ﻟﹶﺎ ﺇِﺳﻠﹶﺎﻡ ﻟﻪ ،ﻭﻟﹶﺎ ﺇِﺳﻠﹶﺎﻡ ﻟِﻤﻦ ﻟﹶﺎ ﺇِﳝﺎﻥﹶ ] ﻟﻪ [ ،ﺇِﺫﹾ ﻟﹶﺎ ﻳﺨﻠﹸﻮ ﺍﻟﹾﻤﺆﻣِﻦ ﻣِﻦ ﺇِﺳﻠﹶﺎﻡٍ ﺑﻪ ﻳﺘﺤﻘﱠﻖ ﺇِﳝﺎﻧﻪ ،ﻭﻟﹶﺎ ﻳﺨﻠﹸﻮ ﺍﻟﹾﻤﺴﻠِﻢ ﻣِﻦ ﺇِﳝﺎﻥٍ ﺑﻪ ﻳﺼِﺢ ﺇِﺳﻠﹶﺎﻣﻪ. ﻭﻧﻈﹶﺎﺋِﺮ ﺫﹶﻟِﻚ ﰲ ﻛﹶﻠﹶﺎﻡِ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﰲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻨﺎﺱِ ﻛﺜﲑﺓ ،ﺃﹶﻋﻨِﻲ ﰲ ﺍﻟﹾﺈِﻓﹾﺮﺍﺩِ ﻭﺍﻟِﺎﻗﹾﺘِﺮﺍﻥِ. ﻣِﻨﻬﺎ :ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﻭﺍﻟﻨﻔﹶﺎﻕِ ،ﻓﹶﺎﻟﹾﻜﹸﻔﹾﺮ ﺇِﺫﹶﺍ ﺫﹸﻛِﺮ ﻣﻔﹾﺮﺩﺍ ﰲ ﻭﻋِﻴﺪِ ﺍﻟﹾﺂﺧِﺮﺓ ﺩﺧﻞﹶ ﻓﻴﻪ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ،
) (1ﰲ ﺍﻷﺻﻞ ) :ﻳﻠﺘﺰﻡ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺘﺎﻥ . ٦٣ ، ٦٢ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺤﺪِﻳﺪِ ﺁﻳﺔ . ٢١ ) (4ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٨٥ ٣٦٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﹶﻘﹶﻮﻟِﻪ ﺗﻌﺎﱃ.(١) {ÇÎÈ z`ƒÎŽÅ£»sƒø:$# z`ÏB Íot•ÅzFy$# ’Îû uqèdur ¼ã&é#yJtã xÝÎ6ym ô‰s)sù Ç`»uKƒM}$$Î/ ö•àÿõ3tƒ `tBur } : ﻭﻧﻈﹶﺎﺋِﺮﻩ ﻛﺜﲑﺓ .ﻭﺇِﺫﹶﺍ ﻗﹸﺮِﻥﹶ ﺑﻴﻨﻬﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻜﹶﺎﻓِﺮ ﻣﻦ ﺃﹶﻇﹾﻬﺮ ﻛﹸﻔﹾﺮﻩ ،ﻭﺍﻟﹾﻤﻨﺎﻓِﻖ ﻣﻦ ﺁﻣﻦ ﺑِﻠِﺴﺎﻧِﻪ ﻭﻟﹶﻢ ﻳﺆﻣِﻦ ﺑِﻘﹶﻠﹾﺒِﻪ. ﻭﻛﹶﺬﹶﻟِﻚ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﺒِﺮ ﻭﺍﻟﺘﻘﹾﻮﻯ ،ﻭﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﺈِﺛﹾﻢِ ﻭﺍﻟﹾﻌﺪﻭﺍﻥِ ،ﻭﻟﹶﻔﹾﻆﹸ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟِﺎﺳﺘِﻐﻔﹶﺎﺭِ ،ﻭﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﻔﹶﻘِﲑِ ﻭﺍﻟﹾﻤِﺴﻜِﲔِ ،ﻭﺃﹶﻣﺜﹶﺎﻝﹸ ﺫﹶﻟِﻚ. ﻭﻳﺸﻬﺪ ﻟِﻠﹾﻔﹶﺮﻕِ ﺑﻴﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ،ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : ?(#þqä9qè% `Å3»s9ur (#qãZÏB÷sè
&{$oYôJn=ó™r
)(٢
* öN©9 @è% ( $¨YtB#uä Ü>#{•ôãF{$# ÏMs9$s%
ﺇﱃ ﺁﺧِﺮِ ﺍﻟﺴﻮﺭﺓ .ﻭﻗﹶﺪِ ﺍﻋﺘﺮِﺽ ﻋﻠﻰ ﻫﺬﹶﺍ ﺑِﺄﹶﻥﱠ ﻣﻌﲎ
ﺍﻵﻳﺔ؛ )ﻗﹸﻮﻟﹸﻮﺍ ﺃﹶﺳﻠﹶﻤﻨﺎ( -ﺍﻧﻘﹶﺪﻧﺎ ﺑِﻈﹶﻮﺍﻫِﺮِﻧﺎ ،ﻓﹶﻬﻢ ﻣﻨﺎﻓِﻘﹸﻮﻥﹶ ﰲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔ ،ﻭﻫﺬﹶﺍ ﺃﹶﺣﺪ ﻗﻮﱄ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﹾﻜﹶﺮِﳝﺔ .ﻭﺃﹸﺟِﻴﺐ ﺑِﺎﻟﹾﻘﹶﻮﻝِ ﺍﻟﹾﺂﺧﺮِ ،ﻭﺭﺟﺢ ،ﻭﻫﻮ ﺃﹶﻧﻬﻢ ﻟﹶﻴﺴﻮﺍ ﺑِﻤﺆﻣِﻨِﲔ ﻛﹶﺎﻣِﻠِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻟﹶﺎ ﺃﹶﻧﻬﻢ ﻣﻨﺎﻓِﻘﹸﻮﻥﹶ ،ﻛﹶﻤﺎ ﻧﻔﹶﻰ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻋﻦِ ﺍﻟﹾﻘﹶﺎﺗِﻞِ ،ﻭﺍﻟﺰﺍﻧِﻲ ،ﻭﺍﻟﺴﺎﺭِﻕِ ،ﻭﻣﻦ ﻟﹶﺎ ﺃﹶﻣﺎﻧﺔ ﻟﻪ ) .(٣ﻭﻳﺆﻳﺪ ﻫﺬﹶﺍ ﺳِﻴﺎﻕ ﺍﻵﻳﺔ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺴﻮﺭﺓ ﻣِﻦ ﺃﹶﻭﻟِﻬﺎ ﺇﱃ ﻫﻨﺎ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﹾﻤﻌﺎﺻِﻲ، ﻭﺃﹶﺣﻜﹶﺎﻡِ ﺑﻌﺾِ ] ﺍﻟﹾﻌﺼﺎﺓ [ ) (٤ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻭﻟﹶﻴﺲ ﻓِﻴﻬﺎ ﺫِﻛﹾﺮ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ .ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﺑﻌﺪ ﺫﹶﻟِﻚ: }
$º«ø‹x© öNä3Î=»yJôãr& ô`ÏiB Nä3÷GÎ=tƒ Ÿw ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÜè? bÎ)ur
ﻧﻔﹶﻌﺘﻬﻢ ﺍﻟﻄﱠﺎﻋﺔ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ} :
{4
)(٥
ﻭﻟﹶﻮ ﻛﹶﺎﻧﻮﺍ ﻣﻨﺎﻓِﻘِﲔ ﻣﺎ
)öNs9 §NèO ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãZtB#uä tûïÏ%©!$# šcqãYÏB÷sßJø9$# $yJ¯RÎ
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓ ﺁﻳﺔ . ٥ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺁﻳﺔ . ١٤ ) (3ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺪﻳﺚ ﺃﻧﺲ ﻣﺮﻓﻮﻋﺎ " :ﻻ ﺇﳝﺎﻥ ﳌﻦ ﻻ ﺃﻣﺎﻧﺔ ﻟﻪ ،ﻭﻻ ﺩﻳﻦ ﳌﻦ ﻻ ﻋﻬﺪ ﻟﻪ " ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ . ١٢٤١٠ :ﻭﻧﺴﺒﻪ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ٩٧٠٤ :ﺃﻳﻀﺎ ﻟﺼﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ .ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺇﳝﺎﻥ " ﺑﺪﻝ " ﺃﻣﺎﻧﺔ " ! ﻭﻫﻮ ﺑﺎﻃﻞ ﻻ ﻣﻌﲎ ﻟﻪ . ) (4ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﻌﺼﻴﺎﻥ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺁﻳﺔ . ١٤ ٣٧٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
{(#qç/$s?ö•tƒ
)(١
ﺍﻵﻳﺔ ،ﻳﻌﲏ -ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ - ﺃﹶﻥﱠ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺍﻟﹾﻜﹶﺎﻣِﻠِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻫﻢ ﻫﺆﻟﹶﺎﺀِ ،ﻟﹶﺎ
ﺃﹶﻧﺘﻢ ،ﺑﻞﹾ ﺃﹶﻧﺘﻢ ﻣﻨﺘﻒٍ ﻋﻨﻜﹸﻢ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺍﻟﹾﻜﹶﺎﻣِﻞﹸ .ﻳﺆﻳﺪ ﻫﺬﹶﺍ :ﺃﻧﻪ ﺃﹶﻣﺮﻫﻢ ،ﺃﹶﻭ ﺃﹶﺫِﻥﹶ ﻟﹶﻬﻢ ،ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ :ﺃﹶﺳﻠﹶﻤﻨﺎ ،ﻭﺍﻟﹾﻤﻨﺎﻓِﻖ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ ﻟﻪ ﺫﹶﻟِﻚ ،ﻭﻟﹶﻮ ﻛﹶﺎﻧﻮﺍ ﻣﻨﺎﻓِﻘِﲔ ﻟﹶﻨﻔﹶﻰ ﻋﻨﻬﻢ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ،ﻛﹶﻤﺎ ﻧﻔﹶﻰ ﻋﻨﻬﻢ ﺍﻟﹾﺈِﳝﺎﻥﹶ ،ﻭﻧﻬﺎﻫﻢ ﺃﹶﻥﹾ ﻳﻤﻨﻮﺍ ﺑِﺈِﺳﻠﹶﺎﻣِﻬِﻢ ،ﻓﹶﺄﹶﺛﹾﺒﺖ ﻟﹶﻬﻢ ﺇِﺳﻠﹶﺎﻣﺎ ،ﻭﻧﻬﺎﻫﻢ ﺃﹶﻥﹾ ﻳﻤﻨﻮﺍ ﺑﻪ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ،ﻭﻟﹶﻮ ﻟﹶﻢ ﻳﻜﹸﻦ ﺇِﺳﻠﹶﺎﻣﺎ ﺻﺤِﻴﺤﺎ ﻟﹶﻘﹶﺎﻝﹶ :ﻟﹶﻢ ﺗﺴﻠِﻤﻮﺍ ،ﺑﻞﹾ ﺃﹶﻧﺘﻢ ﻛﹶﺎﺫِﺑﻮﻥﹶ ،ﻛﹶﻤﺎ ﻛﹶﺬﱠﺑﻬﻢ ﰲ ﻗﹶﻮﻟِﻬِﻢ .(٣) {3 «!$# ãAqß™t•s9 y7¨RÎ) ߉pkô¶tR } (٢) ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ ﺑِﺎﻟﺼﻮﺍﺏِ. ﻭﻳﻨﺘﻔِﻲ ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﺘﻘﹾﺪِﻳﺮِ ﻭﺍﻟﺘﻔﹾﺼِﻴﻞِ ﺩﻋﻮﻯ ﺍﻟﺘﺮﺍﺩﻑِ ،ﻭﺗﺸﻨِﻴﻊ ﻣﻦ ﺃﹶﻟﹾﺰﻡ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻫﻮ ﺍﻟﹾﺄﹸﻣﻮﺭ ﺍﻟﻈﱠﺎﻫِﺮﺓ ﻟﹶﻜﹶﺎﻥﹶ ﻳﻨﺒﻐِﻲ ﺃﹶﻥﹾ ] ﻟﹶﺎ ﻳﻘﹾﺒﻞﹶ ﺫﹶﻟِﻚ[
)(٤
ﻭﻟﹶﺎ ﻳﻘﹾﺒﻞﹶ ﺇِﳝﺎﻥﹸ ﺍﻟﹾﻤﺨﻠِﺺِ !
ﻭﻫﺬﹶﺍ ﻇﹶﺎﻫِﺮ ﺍﻟﹾﻔﹶﺴﺎﺩِ ،ﻓﺈﻧﻪ ﻗﹶﺪ ﺗﻘﹶﺪﻡ ] ﺗﻨﻈِﲑ (٥) [ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺑِﺎﻟﺸﻬﺎﺩﺗﻴﻦِ ﻭﻏﹶﻴﺮِﻫِﻤﺎ ،ﻭﺃﹶﻥﱠ ﺣﺎﻟﹶﺔ ﺍﻟِﺎﻗﹾﺘِﺮﺍﻥِ ﻏﹶﻴﺮ ﺣﺎﻟﹶﺔ ﺍﻟِﺎﻧﻔِﺮﺍﺩِ .ﻓﹶﺎﻧﻈﹸﺮ ﺇﱃ ﻛﹶﻠِﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﱯ rﻗﹶﺎﻝﹶ} :ﺃﹸﻣِﺮﺕ ﺃﹶﻥﹾ
ﺃﹸﻗﹶﺎﺗِﻞﹶ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ{ ) ، (٦ﺍﻟﹾﺤﺪِﻳﺚﹶ ،ﻓﹶﻠﹶﻮ ﻗﹶﺎﻟﹸﻮﺍ " :ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ "،
ﻭﺃﹶﻧﻜﹶﺮﻭﺍ ﺍﻟﺮﺳﺎﻟﹶﺔ -ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳﺴﺘﺤِﻘﱡﻮﻥﹶ ﺍﻟﹾﻌِﺼﻤﺔ ،ﺑﻞﹾ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ " ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ " ﻗﹶﺎﺋِﻤِﲔِ ﺑِﺤﻘﱢﻬﺎ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻗﹶﺎﺋِﻤﺎ ﺑِـ " ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ " ﺣﻖ ﺍﻟﹾﻘِﻴﺎﻡِ ،ﺇِﻟﱠﺎ ﻣﻦ ﺻﺪﻕ ﺑِﺎﻟﺮﺳﺎﻟﹶﺔ ،ﻭﻛﹶﺬﹶﺍ ﻣﻦ ﺷﻬِﺪ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﷲ ،ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻗﹶﺎﺋِﻤﺎ ﺑِﻬﺬِﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺣﻖ ﺍﻟﹾﻘِﻴﺎﻡِ، ﺇِﻟﱠﺎ ﻣﻦ ﺻﺪﻕ ﻫﺬﹶﺍ ﺍﻟﺮﺳﻮﻝﹶ ﰲ ﻛﹸﻞﱢ ﻣﺎ ﺟﺎﺀَ ﺑﻪ .ﻓﹶﺘﻀﻤﻨﺖِ ﺍﻟﺘﻮﺣِﻴﺪ ،ﻭﺇِﺫﹶﺍ ﺿﻤﻤﺖ ﺷﻬﺎﺩﺓ " ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ " ﺇﱃ ﺷﻬﺎﺩﺓ " ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﷲ " -ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﺷﻬﺎﺩﺓ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺁﻳﺔ . ١٥ ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﰲ ﻗﻮﻟﻪ " .ﻭﻫﻮ ﺧﻄﺄ . ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﺁﻳﺔ . ١ ) (4ﰲ ﺍﻷﺻﻞ ) :ﻻ ﻳﻘﺎﺑﻞ ﺑﺬﻟﻚ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ .ﻥ . ) (5ﰲ ﺍﻷﺻﻞ ) :ﺗﻔﺴﲑ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ ) ، (٣٨٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٠٨ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ ) ، (٣٩٦٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ ) ، (٢٦٤١ﺃﲪﺪ ). (٢٢٥/٣ ٣٧١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ ﺇِﺛﹶﺒﺎﺕ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﻭﻣِﻦ ﺷﻬﺎﺩﺓ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﷲ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺮﺳﺎﻟﹶﺔ .ﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ :ﺇِﺫﹶﺍ ﻗﹸﺮِﻥﹶ ﺃﹶﺣﺪﻫﻤﺎ ﺑِﺎﻟﹾﺂﺧﺮِ ،ﻛﹶﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : šúüÏZÏB÷sßJø9$#ur ÏM»yJÎ=ó¡ßJø9$#ur
.(١) { ÏM»oYÏB÷sßJø9$#urﻭﻗﻮﻟﻪ
r
)šúüÏJÎ=ó¡ßJø9$# ¨bÎ
ﺍﻟﻠﱠﻬﻢ ﻟﹶﻚ ﺃﹶﺳﻠﹶﻤﺖ ﻭﺑِﻚ ﺁﻣﻨﺖ:-
ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﺃﹶﺣﺪِﻫِﻤﺎ ﻏﹶﻴﺮ ﺍﻟﹾﻤﺮﺍﺩِ ﻣِﻦ ﺍﻟﹾﺂﺧﺮِ .ﻭﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ } rﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻋﻠﹶﺎﻧِﻴﺔ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﰲ
ﺍﻟﹾﻘﹶﻠﹾﺐِ{ ) .(٢ﻭﺇِﺫﹶﺍ ﺍﻧﻔﹶﺮﺩ ﺃﹶﺣﺪﻫﻤﺎ ﺷﻤِﻞﹶ ﻣﻌﲎ ﺍﻟﹾﺂﺧﺮِ ﻭﺣﻜﹾﻤﻪ ،ﻭﻛﹶﻤﺎ ﰲ ﺍﻟﹾﻔﹶﻘِﲑِ ﻭﺍﻟﹾﻤِﺴﻜِﲔِ ﻭﻧﻈﹶﺎﺋِﺮِﻩ ،ﻓﹶﺈِﻥﱠ ﻟﹶﻔﹾﻈﹶﻲ ﺍﻟﹾﻔﹶﻘِﲑِ ﻭﺍﻟﹾﻤِﺴﻜِﲔِ ﺇِﺫﹶﺍ ﺍﺟﺘﻤﻌﺎ ﺍﻓﹾﺘﺮﻗﹶﺎ ،ﻭﺇﺫﺍ ﺍﻓﺘﺮﻗﺎ ﺍﺟﺘﻤﻌﺎ ،ﻓﹶﻬﻞﹾ ﻳﻘﹶﺎﻝﹸ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ - (٣) {tûüÅ3»|¡tB ÍouŽ|³tã ãP$yèôÛÎ) } :ﺃﻧﻪ ﻳﻌﻄﹶﻰ ﺍﻟﹾﻤﻘِﻞﱡ ﺩﻭﻥﹶ ﺍﻟﹾﻤﻌﺪِﻡِ ،ﺃﹶﻭ ﺑِﺎﻟﹾﻌﻜﹾﺲِ ؟ ﻭﻛﹶﺬﹶﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ.(٤) {4 öNà6©9 ׎ö•yz uqßgsù uä!#t•s)àÿø9$# $ydqè?÷sè?ur $ydqàÿ÷‚è? bÎ)ur } : ﻭﻳﻨﺪﻓِﻊ ﺃﹶﻳﻀﺎ ﺗﺸﻨِﻴﻊ ﻣﻦ ﻗﹶﺎﻝﹶ :ﻣﺎ ﺣﻜﹾﻢ ﻣﻦ ﺁﻣﻦ ﻭﻟﹶﻢ ﻳﺴﻠِﻢ ؟ ﺃﹶﻭ ﺃﹶﺳﻠﹶﻢ ﻭﻟﹶﻢ ﻳﺆﻣِﻦ ؟ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﹾﺂﺧِﺮﺓ ؟ ﻓﹶﻤﻦ ﺃﹶﺛﹾﺒﺖ ﻟِﺄﹶﺣﺪِﻫِﻤﺎ ﺣﻜﹾﻤﺎ ﻟﹶﻴﺲ ﺑِﺜﹶﺎﺑِﺖٍ ﻟِﻠﹾﺂﺧﺮِ ﻇﹶﻬﺮ ﺑﻄﹾﻠﹶﺎﻥﹸ ﻗﻮﻟﻪ !. ﻭﻳﻘﹶﺎﻝﹸ ﻟﻪ ﰲ ﻣﻘﹶﺎﺑﻠﹶﺔ ﺗﺸﻨِﻴﻌِﻪ :ﺃﹶﻧﺖ ﺗﻘﹸﻮﻝﹸ :ﺍﻟﹾﻤﺴﻠِﻢ ﻫﻮ ﺍﻟﹾﻤﺆﻣِﻦ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﹸﻮﻝﹸ} : šúüÏZÏB÷sßJø9$#ur ÏM»yJÎ=ó¡ßJø9$#ur šúüÏJÎ=ó¡ßJø9$#
ﻟِﺮﺳﻮﻝِ ﺍﷲ
r
{ÏM»oYÏB÷sßJø9$#ur
)(٥
)¨bÎ
ﻓﹶﺠﻌﻠﹶﻬﻤﺎ ﻏﹶﻴﺮﻳﻦِ ،ﻭﻗﹶﺪ ﻗِﻴﻞﹶ
ﻣﺎ ﻟﹶﻚ ﻋﻦ ﻓﹸﻠﹶﺎﻥٍ ﻭﺍﷲ ﺇِﻧﻲ ﻟِﺄﹶﺭﺍﻩ ﻣﺆﻣِﻨﺎ ؟ ﻗﹶﺎﻝﹶ} :ﺃﹶﻭ ﻣﺴﻠِﻤﺎ{ ) ، (٦ﻗﹶﺎﻟﹶﻬﺎ
ﺛﹶﻠﹶﺎﺛﹰﺎ ،ﻓﹶﺄﹶﺛﹾﺒﺖ ﻟﻪ ] ﺍﺳﻢ [ ) (٧ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻭﺗﻮﻗﱠﻒ ﰲ ﺍﺳﻢِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻤﻦ ﻗﹶﺎﻝﹶ :ﻫﻤﺎ ﺳﻮﺍﺀٌ -ﻛﹶﺎﻥﹶ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺁﻳﺔ . ٣٥ ) (2ﺃﲪﺪ ). (١٣٥/٣ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓ ﺁﻳﺔ . ٨٩ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٢٧١ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺁﻳﺔ . ٣٥ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٢٧ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٥٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٢ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٨٣ﺃﲪﺪ ). (١٨٢/١ ) (7ﻟﻴﺴﺖ ﰲ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻫﺎ ،ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ .ﻥ . ٣٧٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺨﺎﻟِﻔﹰﺎ ،ﻭﺍﻟﹾﻮﺍﺟِﺐ ﺭﺩ ﻣﻮﺍﺭِﺩِ ﺍﻟﻨﺰﺍﻉِ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ .ﻭﻗﹶﺪ ﻳﺘﺮﺍﺀَﻯ ﰲ ﺑﻌﺾِ ﺍﻟﻨﺼﻮﺹِ ﻣﻌﺎﺭﺿﺔ ،ﻭﻟﹶﺎ ﻣﻌﺎﺭﺿﺔ ﺑِﺤﻤﺪِ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻟﹶﻜِﻦ ﺍﻟﺸﺄﹾﻥﹶ ﰲ ﺍﻟﺘﻮﻓِﻴﻖِ ،ﻭﺑِﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓِﻴﻖ. ﻭﺃﹶﻣﺎ ﺍﻟِﺎﺣﺘِﺠﺎﺝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ} : tûüÏHÍ>ó¡ßJø9$# z`ÏiB ;MøŠt/ uŽö•xî $pkŽÏù
{ÇÌÏÈ
)(١
$tRô‰y`ur $yJsù ÇÌÎÈ tûüÏZÏB÷sßJø9$# z`ÏB $pkŽÏù tb%x. `tB $oYô_t•÷zr'sù
-ﻋﻠﻰ ﺗﺮﺍﺩﻑِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻠﹶﺎ ﺣﺠﺔ ﻓﻴﻪ؛ ﻟِﺄﹶﻥﱠ
ﺍﻟﹾﺒﻴﺖ ﺍﻟﹾﻤﺨﺮﺝ ﻛﹶﺎﻧﻮﺍ ﻣﺘﺼﻔِﲔ (٢) ﺑِﺎﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣِﻦ ﺍﻟِﺎﺗﺼﺎﻑِ ﺑِﻬِﻤﺎ ﺗﺮﺍﺩﻓﹸﻬﻤﺎ. ﻭﺍﻟﻈﱠﺎﻫِﺮ ﺃﹶﻥﱠ ﻫﺬﻩ ﺍﻟﹾﻤﻌﺎﺭﺿﺎﺕِ ﻟﹶﻢ ﺗﺜﹾﺒﺖ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ،ﻭﺇِﻧﻤﺎ ﻫﻲ ﻣِﻦ ﺍﻟﹾﺄﹶﺻﺤﺎﺏِ ،ﻓﹶﺈِﻥﱠ ﻏﹶﺎﻟِﺒﻬﺎ ﺳﺎﻗِﻂﹲ ﻟﹶﺎ ﻳﺮﺗﻀِﻴﻪ ﺃﹶﺑﻮ ﺣﻨﻴﻔﺔ! ﻭﻗﹶﺪ ﺣﻜﹶﻰ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﺣِﻜﹶﺎﻳﺔ ﺃﰊ ﺣﻨﻴﻔﺔ ﻣﻊ ﺣﻤﺎﺩِ ﺑﻦِ ﺯﻳﺪٍ ،ﻭﺃﹶﻥﱠ ﺣﻤﺎﺩ ﺑﻦ ﺯﻳﺪٍ ﻟﹶﻤﺎ ﺭﻭﻯ ﻟﻪ ﺣﺪِﻳﺚﹶ " :ﺃﻱ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺃﹶﻓﹾﻀﻞﹸ " ﺇﱃ ﺁﺧِﺮِﻩ ،ﻗﹶﺎﻝﹶ ﻟﻪ :ﺃﹶﻟﹶﺎ ﺗﺮﺍﻩ ﻳﻘﹸﻮﻝﹸ ) :ﺃﻱ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺃﹶﻓﹾﻀﻞﹸ ،ﻗﹶﺎﻝﹶ " :ﺍﻟﹾﺈِﳝﺎﻥﹸ " ( ،ﺛﹸﻢ ﺟﻌﻞﹶ ﺍﻟﹾﻬِﺠﺮﺓ ﻭﺍﻟﹾﺠِﻬﺎﺩ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ؟ ﻓﹶﺴﻜﹶﺖ ﺃﹶﺑﻮ ﺣﻨﻴﻔﺔ ،ﻓﹶﻘﹶﺎﻝﹶ ﺑﻌﺾ ﺃﹶﺻﺤﺎﺑِﻪ :ﺃﹶﻟﹶﺎ ﺗﺠِﻴﺒﻪ ﻳﺎ ﺃﹶﺑﺎ ﺣﻨﻴﻔﺔ ؟ ﻗﹶﺎﻝﹶ :ﺑِﻤﺎ ﺃﹸﺟِﻴﺒﻪ ؟ ﻭﻫﻮ ﻳﺤﺪﺛﹸﻨِﻲ ﺑِﻬﺬﹶﺍ ﻋﻦ ﺭﺳﻮﻝِ ﺍﷲ .r
ﺃﹶﻗﹾﻮﺍﻝﹸ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ
ﻭﻣِﻦ ﺛﹶﻤﺮﺍﺕِ ﻫﺬﹶﺍ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑِ :ﻣﺴﺄﻟﺔ ﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀِ ﰲ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ،ﺃﻱ ﺍﻟﺮﺟﻞﹶ :ﺃﹶﻧﺎ ﻣﺆﻣِﻦ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ .ﻭﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻋﻠﻰ ﺛﹶﻠﹶﺎﺛﹶﺔ ﺃﹶﻗﹾﻮﺍﻝٍ :ﻃﹶﺮﻓﹶﺎﻥِ ﻭﻭﺳﻂﹲ ،ﻣِﻨﻬﻢ ﻣﻦ ﻳﻮﺟِﺒﻪ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺤﺮﻣﻪ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺠِﻴﺰﻩ ﺑِﺎﻋﺘِﺒﺎﺭٍ ﻭﻳﻤﻨﻌﻪ ﺑِﺎﻋﺘِﺒﺎﺭٍ ،ﻭﻫﺬﹶﺍ ﺃﹶﺻﺢ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ. ﺃﹶﻣﺎ ﻣﻦ ﻳﻮﺟِﺒﻪ ﻓﹶﻠﹶﻬﻢ ﻣﺄﹾﺧﺬﹶﺍﻥِ: ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻫﻮ ﻣﺎ ﻣﺎﺕ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﻋﻠﻴﻪ ،ﻭﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻋِﻨﺪ ﺍﷲ ﻣﺆﻣِﻨﺎ ﺃﹶﻭ ﻛﹶﺎﻓِﺮﺍ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺍﻟﹾﻤﻮﺍﻓﹶﺎﺓ ﻭﻣﺎ ﺳﺒﻖ ﰲ ﻋِﻠﹾﻤِﻪ ﺃﻧﻪ ﻳﻜﹸﻮﻥﹸ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ ﻟﹶﺎ ﻋِﺒﺮﺓ ﺑﻪ ،ﻗﹶﺎﻟﹸﻮﺍ: ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺍﻟﺬﻱ ﻳﺘﻌﻘﱠﺒﻪ ﺍﻟﹾﻜﹸﻔﹾﺮ ﻓﹶﻴﻤﻮﺕ ﺻﺎﺣِﺒﻪ ﻛﹶﺎﻓِﺮﺍ :-ﻟﹶﻴﺲ ﺑِﺈِﳝﺎﻥٍ ) (٣ﻛﹶﺎﻟﺼﻠﹶﺎﺓ ﺍﻟﱵ ﺃﹶﻓﹾﺴﺪﻫﺎ
) (1ﺳﻮﺭﺓ ﺍﻟﺬﱠﺍﺭِﻳﺎﺕِ ﺍﻵﻳﺘﺎﻥ . ٣٦ ، ٣٥ ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ " .ﻭﻫﻮ ﲢﺮﻳﻒ ﻭﺍﺿﺢ ،ﻳﺄﺑﺎﻩ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ . ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺃﻱ ﻟﻴﺲ ﺑﺈﳝﺎﻥ " .ﻭﺯﻳﺎﺩﺓ " ﺃﻱ " -ﺧﻄﺄ ﻭﺍﺿﺢ ،ﻳﻀﻄﺮﺏ ﺎ ﺍﳌﻌﲎ . ٣٧٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺻﺎﺣِﺒﻬﺎ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﺍﻟﺼﻴﺎﻡِ ﺍﻟﺬﻱ ﻳﻔﹾﻄِﺮ ﺻﺎﺣِﺒﻪ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻐﺮﻭﺏِ ،ﻭﻫﺬﹶﺍ ﻣﺄﹾﺧﺬﹸ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﻜﹸﻠﱠﺎﺑِﻴﺔ ﻭﻏﹶﻴﺮِﻫِﻢ ،ﻭﻋِﻨﺪ ﻫﺆﻟﹶﺎﺀِ ﺃﹶﻥﱠ ﺍﷲ ﻳﺤِﺐ ﰲ ﺍﻟﹾﺄﹶﺯﻝِ ﻣﻦ ﻛﹶﺎﻥﹶ ﻛﹶﺎﻓِﺮﺍ ﺇِﺫﹶﺍ ﻋﻠِﻢ ﻣﻨﻪ ﺃﻧﻪ ﻳﻤﻮﺕ ﻣﺆﻣِﻨﺎ ،ﻓﹶﺎﻟﺼﺤﺎﺑﺔ ﻣﺎ ﺯﺍﻟﹸﻮﺍ ﻣﺤﺒﻮﺑِﲔ ﻗﹶﺒﻞﹶ ﺇِﺳﻠﹶﺎﻣِﻬِﻢ ،ﻭﺇِﺑﻠِﻴﺲ ﻭﻣﻦِ ﺍﺭﺗﺪ ﻋﻦ ﺩِﻳﻨِﻪ ﻣﺎ ﺯﺍﻝﹶ ﺍﷲ ﻳﺒﻐِﻀﻪ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻟﹶﻢ ﻳﻜﹾﻔﹸﺮ ﺑﻌﺪ ! ﻭﻟﹶﻴﺲ ﻫﺬﹶﺍ ﻗﹶﻮﻝﹶ ﺍﻟﺴﻠﹶﻒِ ،ﻭﻟﹶﺎ ﻛﹶﺎﻥﹶ ﻳﻌﻠﱢﻞﹸ ﺑِﻬﺬﹶﺍ ﻣﻦ ﻳﺴﺘﺜﹾﻨِﻲ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ﰲ ﺇِﳝﺎﻧِﻪ ،ﻭﻫﻮ ﻓﹶﺎﺳِﺪ ،ﻓﹶﺈِﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻗﹶﺎﻝﹶ} : ãNä3ö7Î6ósãƒ
{ª!$#
)(١
‘ÏRqãèÎ7¨?$$sù ©!$# tbq™7Åsè? óOçFZä. bÎ) ö@è%
ﻓﹶﺄﹶﺧﺒﺮ ﺃﹶﻧﻬﻢ ﻳﺤِﺒﻬﻢ ﺇِﻥِ ﺍﺗﺒﻌﻮﺍ ﺍﻟﺮﺳﻮﻝﹶ ،ﻓﹶﺎﺗﺒﺎﻉ ﺍﻟﺮﺳﻮﻝِ ﺷﺮﻁﹸ ﺍﻟﹾﻤﺤﺒﺔ،
ﻭﺍﻟﹾﻤﺸﺮﻭﻁﹸ ﻳﺘﺄﹶﺧﺮ ﻋﻦِ ﺍﻟﺸﺮﻁِ ،ﻭﻏﹶﻴﺮ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔ .ﺛﹸﻢ ﺻﺎﺭ ﺇﱃ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﻃﹶﺎﺋِﻔﹶﺔ ﻏﹶﻠﹶﻮﺍ ﻓﻴﻪ ،ﺣﱴ ﺻﺎﺭ ﺍﻟﺮﺟﻞﹸ ﻣِﻨﻬﻢ ﻳﺴﺘﺜﹾﻨِﻲ ﰲ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﺍﻟﺼﺎﻟِﺤﺔ ،ﻳﻘﹸﻮﻝﹸ :ﺻﻠﱠﻴﺖ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ! ﻭﻧﺤﻮ ﺫﹶﻟِﻚ ،ﻳﻌﲏ ﺍﻟﹾﻘﹶﺒﻮﻝﹶ .ﺛﹸﻢ ﺻﺎﺭ ﻛﹶﺜِﲑ ﻣِﻨﻬﻢ ﻳﺴﺘﺜﹾﻨﻮﻥﹶ ﰲ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺃﹶﺣﺪﻫﻢ :ﻫﺬﹶﺍ ﺛﹶﻮﺏ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ! ﻫﺬﹶﺍ ﺣﺒﻞﹲ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ! ﻓﹶﺈِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻬﻢ :ﻫﺬﹶﺍ ﻟﹶﺎ ﺷﻚ ﻓﻴﻪ ؟ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻧﻌﻢ، ﻟﹶﻜِﻦ ﺇِﺫﹶﺍ ﺷﺎﺀَ ﺍﷲ ﺃِﻥﹾ ﻳﻐﻴﺮﻩ ﻏﲑﻩ ! !. ﺍﻟﹾﻤﺄﹾﺧﺬﹸ ﺍﻟﺜﺎﱐ :ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ ﻳﺘﻀﻤﻦ ﻓِﻌﻞﹶ ﻣﺎ ﺃﹶﻣﺮ ﺍﷲ ﺑﻪ ﻋﺒﺪﻩ ﻛﻠﻪ ،ﻭﺗﺮﻙ ﻣﺎ ﻧﻬﺎﻩ ﻋﻨﻪ ﻛﻠﻪ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺎﻝﹶ ﺍﻟﺮﺟﻞﹸ :ﺃﹶﻧﺎ ﻣﺆﻣِﻦ ،ﺑِﻬﺬﹶﺍ ﺍﻟِﺎﻋﺘِﺒﺎﺭِ :-ﻓﹶﻘﹶﺪ ﺷﻬِﺪ ﻟِﻨﻔﹾﺴِﻪ ﺃﻧﻪ ﻣِﻦ ﺍﻟﹾﺄﹶﺑﺮﺍﺭِ ﺍﻟﹾﻤﺘﻘِﲔ ،ﺍﻟﹾﻘﹶﺎﺋِﻤِﲔ ﺑِﺠﻤِﻴﻊِ ﻣﺎ ﺃﹸﻣِﺮﻭﺍ ﺑﻪ ،ﻭﺗﺮﻙِ ﻛﹸﻞﱢ ﻣﺎ ﻧﻬﻮﺍ ﻋﻨﻪ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﷲ ﺍﻟﹾﻤﻘﹶﺮﺑِﲔ ! ﻭﻫﺬﹶﺍ ﻣﻊ ﺗﺰﻛِﻴﺔ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﻟِﻨﻔﹾﺴِﻪ ،ﻭﻟﹶﻮ ﻛﹶﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺻﺤِﻴﺤﺔ ،ﻟﹶﻜﹶﺎﻥﹶ ﻳﻨﺒﻐِﻲ ﺃﹶﻥﹾ ﻳﺸﻬﺪ ﻟِﻨﻔﹾﺴِﻪ ﺑِﺎﻟﹾﺠﻨﺔ ﺇِﻥﹾ ﻣﺎﺕ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﹾﺤﺎﻝِ. ﻭﻫﺬﹶﺍ ﻣﺄﹾﺧﺬﹸ ﻋﺎﻣﺔ ﺍﻟﺴﻠﹶﻒِ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﺎﻧﻮﺍ ﻳﺴﺘﺜﹾﻨﻮﻥﹶ ،ﻭﺇِﻥﹾ ﺟﻮﺯﻭﺍ ﺗﺮﻙ ﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀِ ،ﲟﻌﲎ ﺁﺧﺮ، ﻛﹶﻤﺎ ﺳﻨﺬﹾﻛﹸﺮﻩ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ﺗﻌﺎﱃ. ﻭﻳﺤﺘﺠﻮﻥﹶ ﺃﹶﻳﻀﺎ ﺑِﺠﻮﺍﺯِ ﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀِ ﻓِﻴﻤﺎ ﻟﹶﺎ ﺷﻚ ﻓﻴﻪ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
) (1ﺳﻮﺭﺓ ﺁﻝِ ﻋﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٣١ ٣٧٤
£`è=äzô‰tGs9
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ª!$# uä!$x© bÎ) tP#t•ysø9$# y‰Éfó¡yJø9$#
.(١) {šúüÏZÏB#uäﻭﻗﹶﺎﻝﹶ
r
ﺣِﲔ ﻭﻗﹶﻒ ﻋﻠﻰ ﺍﻟﹾﻤﻘﹶﺎﺑِﺮِ} :ﻭﺇِﻧﺎ
ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ﺑِﻜﹸﻢ ﻟﹶﺎﺣِﻘﹸﻮﻥﹶ{ ) .(٢ﻭﻗﹶﺎﻝﹶ ﺃﹶﻳﻀﺎ} :ﺇِﻧﻲ ﻟِﺄﹶﺭﺟﻮ ﺃﹶﻥﹾ ﺃﹶﻛﹸﻮﻥﹶ ﺃﹶﺧﺸﺎﻛﹸﻢ ﷲ{ ).(٣ ﻭﻧﻈﹶﺎﺋِﺮ ﻫﺬﹶﺍ. ﻭﺃﹶﻣﺎ ﻣﻦ ﻳﺤﺮﻣﻪ ،ﻓﹶﻜﹸﻞﱡ ﻣﻦ ﺟﻌﻞﹶ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺷﻴﺌﹰﺎ ﻭﺍﺣِﺪﺍ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻧﺎ ﺃﹶﻋﻠﹶﻢ ﺃﹶﻧﻲ ﻣﺆﻣِﻦ ،ﻛﹶﻤﺎ ﺃﹶﻋﻠﹶﻢ ﺃﹶﻧﻲ ﺗﻜﹶﻠﱠﻤﺖ ﺑِﺎﻟﺸﻬﺎﺩﺗﻴﻦِ ،ﻓﻘﻮﱄ :ﺃﹶﻧﺎ ﻣﺆﻣِﻦ ،ﻛﹶﻘﹶﻮﻟِﻲ :ﺃﹶﻧﺎ ﻣﺴﻠِﻢ ،ﻓﹶﻤﻦِ ﺍﺳﺘﺜﹾﻨﻰ ﰲ ﺇِﳝﺎﻧِﻪ ﻓﹶﻬﻮ ﺷﺎﻙ ﻓﻴﻪ ،ﻭﺳﻤﻮﺍ ﺍﻟﱠﺬِﻳﻦ ﻳﺴﺘﺜﹾﻨﻮﻥﹶ ﰲ ﺇِﳝﺎﻧِﻬِﻢ ﺍﻟﺸﻜﱠﺎﻛﹶﺔ .ﻭﺃﹶﺟﺎﺑﻮﺍ ﻋﻦ ﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀِ ﺍﻟﺬﻱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
ª!$# uä!$x© bÎ) tP#t•ysø9$# y‰Éfó¡yJø9$# £`è=äzô‰tGs9
{šúüÏZÏB#uä
)(٤
-ﺑِﺄﹶﻧﻪ ﻳﻌﻮﺩ ﺇﱃ
ﺍﻟﹾﺄﹶﻣﻦِ ﻭﺍﻟﹾﺨﻮﻑِ ،ﻓﹶﺄﹶﻣﺎ ﺍﻟﺪﺧﻮﻝﹸ ﻓﹶﻠﹶﺎ ﺷﻚ ﻓﻴﻪ ! ﻭﻗِﻴﻞﹶ :ﻟﹶﺘﺪﺧﻠﹸﻦ ﺟﻤِﻴﻌﻜﹸﻢ ﺃﹶﻭ ﺑﻌﻀﻜﹸﻢ ،ﻷﻧﻪ ﻋﻠِﻢ ﺃﹶﻥﱠ ﺑﻌﻀﻬﻢ ﻳﻤﻮﺕ.! ﻭﰲ ﻛِﻠﹶﺎ ﺍﻟﹾﺠﻮﺍﺑﻴﻦِ ﻧﻈﹶﺮ :ﻓﹶﺈِﻧﻬﻢ ﻭﻗﹶﻌﻮﺍ ﻓِﻴﻤﺎ ﻓﹶﺮﻭﺍ ﻣﻨﻪ ،ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﺄﹶﻣﻦ ﻭﺍﻟﹾﺨﻮﻑ ﻓﹶﻘﹶﺪ ﺃﹶﺧﺒﺮ ﺃﹶﻧﻬﻢ ﻳﺪﺧﻠﹸﻮﻥﹶ ﺁﻣِﻨِﲔ ،ﻣﻊ ﻋِﻠﹾﻤِﻪ ﺑِﺬﹶﻟِﻚ ،ﻓﹶﻠﹶﺎ ﺷﻚ ﰲ ﺍﻟﺪﺧﻮﻝِ ،ﻭﻟﹶﺎ ﰲ ﺍﻟﹾﺄﹶﻣﻦِ ،ﻭﻟﹶﺎ ﰲ ﺩﺧﻮﻝِ ﺍﻟﹾﺠﻤِﻴﻊِ ﺃﹶﻭِ ﺍﻟﹾﺒﻌﺾِ ،ﻓﹶﺈِﻥﱠ ﺍﷲ ﻗﹶﺪ ﻋﻠِﻢ ﻣﻦ ﻳﺪﺧﻞﹸ ،ﻓﹶﻠﹶﺎ ﺷﻚ ﻓﻴﻪ ﺃﹶﻳﻀﺎ ،ﻓﹶﻜﹶﺎﻥﹶ ﻗﹶﻮﻝﹸ " :ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ " ﻫﻨﺎ ﺗﺤﻘِﻴﻘﹰﺎ ﻟِﻠﺪﺧﻮﻝِ ،ﻛﹶﻤﺎ ﻳﻘﹸﻮﻝﹸ ﺍﻟﺮﺟﻞﹸ ﻓِﻴﻤﺎ ﻋﺰﻡ ﻋﻠﻰ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻠﹶﻪ ﻟﹶﺎ ﻣﺤﺎﻟﹶﺔ :ﻭﺍﷲ ﻟﹶﺄﹶﻓﹾﻌﻠﹶﻦ ﻛﹶﺬﹶﺍ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ،ﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻬﺎ ﻟِﺸﻚ ﰲ ﺇِﺭﺍﺩﺗِﻪ ﻭﻋﺰﻣِﻪ ،ﻭﻟﹶﻜِﻦ ﺇِﻧﻤﺎ ﻟﹶﺎ ﻳﺤﻨﺚﹸ ﺍﻟﹾﺤﺎﻟِﻒ ﰲ ﻣِﺜﹾﻞِ ﻫﺬﻩ ﺍﻟﹾﻴﻤِﲔِ؛ ﻷﻧﻪ ﻟﹶﺎ ﻳﺠﺰِﻡ ﺑِﺤﺼﻮﻝِ ﻣﺮﺍﺩِﻩ. ﻭﺃﹸﺟِﻴﺐ ﺑِﺠﻮﺍﺏٍ ﺁﺧﺮ ﻟﹶﺎ ﺑﺄﹾﺱ ﺑﻪ ،ﻭﻫﻮ :ﺃﻧﻪ ﻗﹶﺎﻝﹶ ﺫﹶﻟِﻚ ﺗﻌﻠِﻴﻤﺎ ﻟﹶﻨﺎ ﻛﹶﻴﻒ ﻧﺴﺘﺜﹾﻨِﻲ ﺇِﺫﹶﺍ ﺃﹶﺧﺒﺮﻧﺎ ﻋﻦ ﻣﺴﺘﻘﹾﺒﻞٍ .ﻭﰲ ﻛﹶﻮﻥِ ﻫﺬﹶﺍ ﺍﳌﻌﲎ ﻣﺮﺍﺩﺍ ﻣِﻦ ﺍﻟﻨﺺ - ﻧﻈﹶﺮ (٥) ﻓﺈﻧﻪ ﻣﺎ ﺳِﻴﻖ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻟﻪ، ) (1ﺳﻮﺭﺓ ﺍﻟﹾﻔﹶﺘﺢِ ﺁﻳﺔ . ٢٧ ) (2ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٢٤٩ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ ) ، (١٥٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ) ، (٣٢٣٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )، (٤٣٠٦ ﺃﲪﺪ ) ، (٣٠٠/٢ﻣﺎﻟﻚ ﺍﻟﻄﻬﺎﺭﺓ ). (٦٠ ) (3ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ ) ، (١١١٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ ) ، (٢٣٨٩ﺃﲪﺪ ) ، (٦٧/٦ﻣﺎﻟﻚ ﺍﻟﺼﻴﺎﻡ ). (٦٤١ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﻔﹶﺘﺢِ ﺁﻳﺔ . ٢٧ ) (5ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻓﻔﻴﻪ ﻧﻈﺮ " .ﻭﺇﻗﺤﺎﻡ " ﻓﻔﻴﻪ " ﻏﲑ ﻣﺴﺘﻘﻴﻢ ﰲ ﺳﻴﺎﻕ ﺍﳉﻤﻠﺔ . ٣٧٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺮﺍﺩﺍ ﻣِﻦ ﺇِﺷﺎﺭﺓ ﺍﻟﻨﺺ. ﻭﺃﹶﺟﺎﺏ ﺍﻟﺰﳐﺸﺮﻱ ﺑِﺠﻮﺍﺑﻴﻦِ ﺁﺧﺮﻳﻦِ ﺑﺎﻃِﻠﹶﻴﻦِ ،ﻭﻫﻤﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻠﹶﻚ ﻗﹶﺪ ﻗﺎﻟﻪ ،ﻓﹶﺄﹸﺛﹾﺒِﺖ ﻗﹸﺮﺁﻧﺎ ! ﺃﹶﻭ ﺃﹶﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﻗﺎﻟﻪ ! ! ﻓﻌﻨﺪ ﻫﺬﺍ ﺍﳌﺴﻜﲔ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻫﻮ ﻏﲑ ﻛﻼﻡ ﺍﷲ ! ﻓﻴﺪﺧﻞ ﰲ ﻭﻋﻴﺪ ﻣﻦ ﻗﺎﻝ .(١) {ÇËÎÈ ÎŽ|³u;ø9$# ãAöqs% žwÎ) !#x‹»yd ÷bÎ) } :ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ. ﻭﺃﹶﻣﺎ ﻣﻦ ﻳﺠﻮﺯ ﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀَ ﻭﺗﺮﻛﹶﻪ ،ﻓﹶﻬﻢ ﺃﹶﺳﻌﺪ ﺑِﺎﻟﺪﻟِﻴﻞِ ﻣِﻦ ﺍﻟﹾﻔﹶ ﺮِﻳﻘﹶﻴﻦِ ،ﻭﺧﻴ ﺮ ﺍ ﻟﹾﺄﹸﻣﻮﺭِ ﺃﹶﻭﺳﻄﹸﻬﺎ :ﻓﹶﺈِﻥﹾ ﺃﹶﺭﺍﺩ ﺍﻟﹾﻤﺴﺘﺜﹾﻨِﻲ ﺍﻟﺸﻚ ﰲ ﺃﹶﺻﻞِ ﺇِﳝﺎﻧِﻪ ﻣﻨِﻊ ﻣِﻦ ﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀِ ،ﻭ ﻫﺬﹶﺍ ﻣِﻤﺎ ﻟﹶﺎ ﺧِﻠﹶﺎﻑ ﻓﻴﻪ .ﻭﺇِﻥﹾ ﺃﹶﺭﺍﺩ ﺃﻧﻪ ﻣﺆﻣِﻦ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺍﻟﱠﺬِﻳﻦ ﻭﺻﻔﹶﻬﻢ ﺍﷲ ﰲ ﻗﻮﻟﻪ} :
)šc qãZÏB ÷s ßJø9$# $yJ¯R Î
óOÎgÎn/u‘ 4’n?tãur $YZ»yJƒÎ) öNåkøEyŠ#y— ¼çmçG»tƒ#uä öNÍköŽn=tã ôMu‹Î=è? #sŒÎ)ur öNåkæ5qè=è% ôMn=Å_ur ª!$# t•Ï.èŒ #sŒ Î) tûïÏ%©!$# tbqãZÏB÷sßJø9$# ãNèd y7Í´¯»s9'ré& ÇÌÈ tbqà)ÏÿZムöNßg»uZø%y—u‘ $£JÏBur no4qn=¢Á9$# šcqßJ‹É)ムšúïÏ%©!$# ÇËÈ tbqè=©.uqtGtƒ ÒOƒÌ•Ÿ2 ×-ø—Í‘ur ×ot•ÏÿøótBur óOÎgÎn/u‘ y‰YÏã ìM»y_u‘yŠ öNçl°; 4 $y)ym
{ÇÍÈ
)(٢
ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
)$yJ¯RÎ
’Îû óOÎgÅ¡àÿRr&ur öNÎgÏ9ºuqøBr'Î/ (#r߉yg»y_ur (#qç/$s?ö•tƒ öNs9 §NèO ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãZtB#uä tûïÏ%©!$# šcqãYÏB÷sßJø9$# ™šcqè%ω»¢Á9$# ãNèd y7Í´¯»s9'ré& 4 «!$# È@‹Î6y
{ÇÊÎÈ
)(٣
ﻓﹶﺎﻟِﺎﺳﺘِﺜﹾﻨﺎﺀُ ﺣِﻴﻨﺌِﺬٍ ﺟﺎﺋِﺰ .ﻭﻛﹶﺬﹶﻟِﻚ ﻣﻦِ
ﺍﺳﺘﺜﹾﻨﻰ ﻭﺃﹶﺭﺍﺩ ﻋﺪﻡ ﻋِﻠﹾﻤِﻪ ﺑِﺎﻟﹾﻌﺎﻗِﺒﺔ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻣﻦِ ﺍﺳﺘﺜﹾﻨﻰ ﺗﻌﻠِﻴﻘﹰﺎ ﻟِﻠﹾﺄﹶﻣﺮِ ﺑِﻤﺸِﻴﺌﹶﺔ ﺍﷲ ،ﻟﹶﺎ ﺷﻜﺎ ﰲ ﺇِﳝﺎﻧِﻪ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹸ ﰲ ﺍﻟﹾﻘﹸﻮﺓ ﻛﹶﻤﺎ ﺗﺮﻯ. ﻗﻮﻟﻪ " :ﻭﺟﻤِﻴﻊ ﻣﺎ ﺻﺢ ﻋﻦ ﺭﺳﻮﻝِ ﺍﷲ rﻣِﻦ ﺍﻟﺸﺮﻉِ ﻭﺍﻟﹾﺒﻴﺎﻥِ ﻛﻠﻪ ﺣﻖ." ﻳﺸِﲑ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺑِﺬﹶﻟِﻚ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﹾﺠﻬﻤِﻴﺔ ﻭﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔ ﻭﺍﻟﺮﺍﻓِﻀﺔ، ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﺄﹶﺧﺒﺎﺭ ﻗِﺴﻤﺎﻥِ :ﻣﺘﻮﺍﺗِﺮ ﻭﺁﺣﺎﺩ ،ﻓﹶﺎﻟﹾﻤﺘﻮﺍﺗِﺮ - ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻗﹶﻄﹾﻌِﻲ ﺍﻟﺴﻨﺪِ -ﻟﹶﻜِﻨﻪ ﻏﹶﻴﺮ ﻗﹶﻄﹾﻌِﻲ ﺍﻟﺪﻟﹶﺎﻟﹶﺔ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔ ﺍﻟﻠﱠﻔﹾﻈِﻴﺔ ﻟﹶﺎ ﺗﻔِﻴﺪ ﺍﻟﹾﻴﻘِﲔ ! ! ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺪﺣﻮﺍ ﰲ ﺩِﻟﹶﺎﻟﹶﺔ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻋﻠﻰ ﺍﻟﺼﻔﹶﺎﺕِ ! ﻗﹶﺎﻟﹸﻮﺍ :ﻭﺍﻟﹾﺂﺣﺎﺩ ﻟﹶﺎ ﺗﻔِﻴﺪ ﺍﻟﹾﻌِﻠﹾﻢ ،ﻭﻟﹶﺎ ﻳﺤﺘﺞ ﺑِﻬﺎ ﻣِﻦ ﺟِﻬﺔ ﻃﹶﺮِﻳﻘِﻬﺎ ،ﻭﻟﹶﺎ ﻣِﻦ ﺟِﻬﺔ ) (1ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ ﺁﻳﺔ . ٢٥ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ ﺁﻳﺔ . ٤ - ٢ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺁﻳﺔ . ١٥ ٣٧٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺘﻨِﻬﺎ ! ﻓﹶﺴﺪﻭﺍ ﻋﻠﻰ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ﻣﻌﺮِﻓﹶﺔ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻭﺃﹶﺳﻤﺎﺋِﻪ ﻭﺻِﻔﹶﺎﺗِﻪ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪ ﻣِﻦ ﺟِﻬﺔ ﺍﻟﺮﺳﻮﻝِ، ﻭﺃﹶﺣﺎﻟﹸﻮﺍ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﹶﻀﺎﻳﺎ ﻭﻫﻤِﻴﺔ ،ﻭﻣﻘﹶﺪﻣﺎﺕٍ ﺧﻴﺎﻟِﻴﺔ ،ﺳﻤﻮﻫﺎ ﻗﹶﻮﺍﻃِﻊ ﻋﻘﹾﻠِﻴﺔ ،ﻭﺑﺮﺍﻫِﲔ ﻳﻘِﻴﻨِﻴﺔ!! ﻭﻫﻲ ﰲ ﺍﻟﺘﺤﻘِﻴﻖِ }
çnô‰Ågs† óOs9 ¼çnuä!$y_ #sŒÎ) #Ó¨Lym ¹ä!$tB ãb$t«ôJ©à9$# çmç7|¡øts† 7pyè‹É)Î/ ¥>#uŽy£x.
©ª!$#ur 3 ¼çmt/$|¡Ïm çm9©ùuqsù ¼çny‰ZÏã ©!$# y‰y`urur $\«ø‹x
|%cÓÅdÖ—9 9•øtr2 ’Îû ;M»yJè=Ýàx. ÷rr& ÇÌÒÈ É>$|¡Ïtø:$# ßìƒÎŽ
óOs9 ¼çny‰tƒ ylt•÷zr& !#sŒÎ) CÙ÷èt/ s-öqsù $pkÝÕ÷èt/ 7M»yJè=àß 4 Ò>$ptxž ¾ÏmÏ%öqsù `ÏiB ÓlöqtB ¾ÏmÏ%öqsù `ÏiB ÓlöqtB çm9t±øótƒ
.(١) {ÇÍÉÈ A‘qœR `ÏB ¼çms9 $yJsù #Y‘qçR ¼çms9 ª!$# È@yèøgs† óO©9 `tBur 3 $yg1t•tƒ ô‰s3tƒ
ﻭﻣِﻦ ﺍﻟﹾﻌﺠﺐِ ﺃﹶﻧﻬﻢ ﻗﹶﺪﻣﻮﻫﺎ ﻋﻠﻰ ﻧﺼﻮﺹِ ﺍﻟﹾﻮﺣﻲ ،ﻭﻋﺰﻟﹸﻮﺍ ﻟِﺄﹶﺟﻠِﻬﺎ ﺍﻟﻨﺼﻮﺹ ،ﻓﹶﺄﹶﻗﹾﻔﹶﺮﺕ ﻗﹸﻠﹸﻮﺑﻬﻢ ﻣِﻦ ﺍﻟِﺎﻫﺘِﺪﺍﺀِ ﺑِﺎﻟﻨﺼﻮﺹِ ،ﻭﻟﹶﻢ ﻳﻈﹾﻔﹶﺮﻭﺍ ﺑِﺎﻟﹾﻌﻘﹸﻮﻝِ ﺍﻟﺼﺤِﻴﺤﺔ ﺍﻟﹾﻤﺆﻳﺪﺓ ﺑِﺎﻟﹾﻔِﻄﹾﺮﺓ ﺍﻟﺴﻠِﻴﻤﺔ ﻭﺍﻟﻨﺼﻮﺹِ ﺍﻟﻨﺒﻮِﻳﺔ .ﻭﻟﹶﻮ ﺣﻜﱠﻤﻮﺍ ﻧﺼﻮﺹ ﺍﻟﹾﻮﺣﻲ ﻟﹶﻔﹶﺎﺯﻭﺍ ﺑِﺎﻟﹾﻤﻌﻘﹸﻮﻝِ ﺍﻟﺼﺤِﻴﺢِ ،ﺍﻟﹾﻤﻮﺍﻓِﻖِ ﻟِﻠﹾﻔِﻄﹾﺮﺓ ﺍﻟﺴﻠِﻴﻤﺔ. ﺑﻞﹾ ﻛﹸﻞﱡ ﻓﹶﺮِﻳﻖٍ ﻣِﻦ ﺃﹶﺭﺑﺎﺏِ ﺍﻟﹾﺒِﺪﻉِ ﻳﻌﺮِﺽ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺑِﺪﻋﺘِﻪ ،ﻭﻣﺎ ﻇﹶﻨﻪ ﻣﻌﻘﹸﻮﻟﹰﺎ :ﻓﹶﻤﺎ ﻭﺍﻓﹶﻘﹶﻪ ﻗﹶﺎﻝﹶ :ﺃﻧﻪ ﻣﺤﻜﹶﻢ ،ﻭﻗﺒﻠﻪ ﻭﺍﺣﺘﺞ ﺑﻪ !! ﻭﻣﺎ ﺧﺎﻟﹶﻔﹶﻪ ﻗﹶﺎﻝﹶ :ﺃﻧﻪ ﻣﺘﺸﺎﺑِﻪ ،ﺛﹸﻢ ﺭﺩﻩ ،ﻭﺳﻤﻰ ﺭﺩﻩ ﺗﻔﹾﻮِﻳﻀﺎ !! ﻋﻠﹶﻴﻬِﻢ.
)(٢
ﺃﹶﻭ ﺣﺮﻓﹶﻪ ،ﻭﺳﻤﻰ ﺗﺤﺮِﻳﻔﹶﻪ ﺗﺄﹾﻭِﻳﻠﹰﺎ !! ﻓﹶﻠِﺬﹶﻟِﻚ ﺍﺷﺘﺪ ﺇِﻧﻜﹶﺎﺭ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻟﹶﺎ ﻳﻌﺪِﻟﹸﻮﻥﹶ ﻋﻦِ ﺍﻟﻨﺺ ﺍﻟﺼﺤِﻴﺢِ
ﻭﻃﹶﺮِﻳﻖ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔ :ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌﺪِﻟﹸﻮﺍ ﻋﻦِ ﺍﻟﻨﺺ ﺍﻟﺼﺤِﻴﺢِ ،ﻭﻟﹶﺎ ﻳﻌﺎﺭِﺿﻮﻩ ﺑِﻤﻌﻘﹸﻮﻝٍ ،ﻭﻟﹶﺎ ﻗﹶﻮﻝِ ﻓﹸﻠﹶﺎﻥٍ ،ﻛﹶﻤﺎ ﺃﹶﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ .ﻭﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ :ﺳﻤِﻌﺖ ﺍﻟﹾﺤﻤﻴﺪِﻱ ﻳﻘﹸﻮﻝﹸ :ﻛﹸﻨﺎ ﻋِﻨﺪ ﺍﻟﺸﺎﻓِﻌِﻲ ﺭﲪﻪ ﺍﷲ ،ﻓﹶﺄﹶﺗﺎﻩ ﺭﺟﻞﹲ ﻓﹶﺴﺄﹶﻟﹶﻪ ﻋﻦ ﻣﺴﺄﻟﺔ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻗﹶﻀﻰ ﻓِﻴﻬﺎ ﺭﺳﻮﻝﹸ ﺍﷲ rﻛﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺟﻞﹸ ﻟِﻠﺸﺎﻓِﻌِﻲ :ﻣﺎ ﺗﻘﹸﻮﻝﹸ ﺃﹶﻧﺖ ؟ ! ﻓﹶﻘﹶﺎﻝﹶ :ﺳﺒﺤﺎﻥﹶ ﺍﷲ ! ﺗﺮﺍﻧِﻲ ﰲ ﻛﹶﻨِﻴﺴﺔ ! ﺗﺮﺍﻧِﻲ ﰲ ﺑِﻴﻌﺔ ! ﺗﺮﻯ ﻋﻠﻰ ﻭﺳﻄِﻲ ﺯﻧﺎﺭ ؟ ! ﺃﹶﻗﹸﻮﻝﹸ ﻟﹶﻚ :ﻗﹶﻀﻰ ﺭﺳﻮﻝﹸ ﺍﷲ rﻭﺃﹶﻧﺖ ) (1ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭِ ﺍﻵﻳﺘﺎﻥ . ٤٠ - ٣٩ ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺗﻌﻮﻳﻀﺎ " ! ﻭﻫﻮ ﲢﺮﻳﻒ . ٣٧٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﻘﹸﻮﻝﹸ :ﻣﺎ ﺗﻘﹸﻮﻝﹸ ﺃﹶﻧﺖ ؟ ! ﻭﻧﻈﹶﺎﺋِﺮ ﺫﹶﻟِﻚ ﰲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺴﻠﹶﻒِ ﻛﹶﺜِﲑ. ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
ãNßgs9 tbqä3tƒ br& #·•øBr& ÿ¼ã&è!qß™u‘ur ª!$# Ó|Ós% #sŒÎ) >puZÏB÷sãB Ÿwur 9`ÏB÷sßJÏ9 tb%x. $tBur
.(١) {3 öNÏdÌ•øBr& ô`ÏB äouŽz•Ïƒø:$#
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺁﻳﺔ . ٣٦ ٣٧٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺧﺒﺮ ﺍﻟﹾﻮﺍﺣِﺪِ ﺇِﺫﹶﺍ ﺗﻠﹶﻘﱠﺘﻪ ﺍﻟﹾﺄﹸﻣﺔﹸ ﺑِﺎﻟﹾﻘﹶﺒﻮﻝِ ﻳﻔِﻴﺪ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﻴﻘِﻴﻨِﻲ ﻭﺧﺒﺮ ﺍﻟﹾﻮﺍﺣِﺪِ ﺇِﺫﹶﺍ ﺗﻠﹶﻘﱠﺘﻪ ﺍﻟﹾﺄﹸﻣﺔ ﺑِﺎﻟﹾﻘﹶﺒﻮﻝِ ،ﻋﻤﻠﹰﺎ ﺑﻪ ﻭﺗﺼﺪِﻳﻘﹰﺎ ﻟﻪ -ﻳﻔِﻴﺪ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﻴﻘِﻴﻨِﻲ ﻋِﻨﺪ ﺟﻤﺎﻫِﲑِ ﺍﻟﹾﺄﹸﻣﺔ ،ﻭﻫﻮ ﺃﹶﺣﺪ ﻗِﺴﻤﻲ ﺍﻟﹾﻤﺘﻮﺍﺗِﺮِ .ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺑﻴﻦ ﺳﻠﹶﻒِ ﺍﻟﹾﺄﹸﻣﺔ ﰲ ﺫﹶﻟِﻚ ﻧِﺰﺍﻉ ،ﻛﹶﺨﺒﺮِ ﻋﻤﺮ ﺑﻦِ ﺍﻟﹾﺨﻄﱠﺎﺏِ ﺍﻟﹾﻮﻟﹶﺎﺀِ ﻭﻫِﺒﺘِﻪ{
t
)(٢
}ﺇِﻧﻤﺎ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹸ ﺑِﺎﻟﻨﻴﺎﺕِ{ ) ، (١ﻭﺧﺒﺮِ ﺍﺑﻦِ ﻋﻤﺮ} :ﻧﻬﻰ ﻋﻦ ﺑﻴﻊِ ﻭﺧﺒﺮِ ﺃﰊ ﻫﺮﻳﺮﺓ} :ﻟﹶﺎ ﺗﻨﻜﹶﺢ ﺍﻟﹾﻤﺮﺃﹶﺓ ﻋﻠﻰ ﻋﻤﺘِﻬﺎ ﻭﻟﹶﺎ ﻋﻠﻰ
ﺧﺎﻟﹶﺘِﻬﺎ{ ) ، (٣ﻭﻛﹶﻘﹶﻮﻟِﻪ} :ﻳﺤﺮﻡ ﻣِﻦ ﺍﻟﺮﺿﺎﻉِ ﻣﺎ ﻳﺤﺮﻡ ﻣِﻦ ﺍﻟﻨﺴﺐِ{ ) ، (٤ﻭﺃﹶﻣﺜﹶﺎﻝِ ﺫﹶﻟِﻚ. ﻭﻫﻮ ﻧﻈِﲑ ﺧﺒﺮِ ﺍﻟﺬﻱ ﺃﹶﺗﻰ ﻣﺴﺠِﺪ ﻗﹸﺒﺎﺀَ ﻭﺃﹶﺧﺒﺮ ﺃﹶﻥﱠ ﺍﻟﹾﻘِﺒﻠﹶﺔ ﺗﺤﻮﻟﹶﺖ ﺇﱃ ﺍﻟﹾﻜﹶﻌﺒﺔ .ﻓﹶﺎﺳﺘﺪﺍﺭﻭﺍ ﺇِﻟﹶﻴﻬﺎ.
ﻭﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﷲ rﻳﺮﺳِﻞﹸ ﺭﺳﻠﹶﻪ ﺁﺣﺎﺩﺍ ،ﻭﻳﺮﺳِﻞﹸ ﻛﹸﺘﺒﻪ ﻣﻊ ﺍﻟﹾﺂﺣﺎﺩِ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦِ ﺍﻟﹾﻤﺮﺳﻞﹸ ﺇِﻟﹶﻴﻬِﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﹶﺎ ﻧﻘﹾﺒﻠﹸﻪ ﻷﻧﻪ ﺧﺒﺮ ﻭﺍﺣِﺪ ! ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
¼ã&s!qß™u‘ Ÿ@y™ö‘r& ü”Ï%©!$# uqèd
(٥) {¾Ï&Íj#à2 Ç`ƒÏe$!$# ’n?tã ¼çnt•Îgôàã‹Ï9 Èd,ysø9$# ÈûïÏŠur 3“y‰ßgø9$$Î/ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺤﻔﹶﻆﹶ ﺍﷲ ﺣﺠﺠﻪ ﻭﺑﻴﻨﺎﺗِﻪ ﻋﻠﻰ ﺧﻠﹾﻘِﻪ ،ﻟِﺌﹶﻠﱠﺎ ] ﺗﺒﻄﹸﻞﹶ [ ) (٦ﺣﺠﺠﻪ ﻭﺑﻴﻨﺎﺗِﻪ. ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ) ، (١ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٩٠٧ﺍﻟﺘﺮﻣﺬﻱ ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ ) ، (١٦٤٧ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٧٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻼﻕ ) ، (٢٢٠١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٢٧ﺃﲪﺪ ). (٤٣/١ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻌﺘﻖ ) ، (٢٣٩٨ﻣﺴﻠﻢ ﺍﻟﻌﺘﻖ ) ، (١٥٠٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺒﻴﻮﻉ ) ، (١٢٣٦ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺒﻴﻮﻉ )، (٤٦٥٧ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻔﺮﺍﺋﺾ ) ، (٢٩١٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﺮﺍﺋﺾ ) ، (٢٧٤٧ﺃﲪﺪ ) ، (١٠٧/٢ﻣﺎﻟﻚ ﺍﻟﻌﺘﻖ ﻭﺍﻟﻮﻻﺀ ). (١٥٢٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻨﻜﺎﺡ ) ، (٤٨٢٠ﻣﺴﻠﻢ ﺍﻟﻨﻜﺎﺡ ) ، (١٤٠٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﻜﺎﺡ ) ، (١١٢٦ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻨﻜﺎﺡ ) ، (٣٢٩٢ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻨﻜﺎﺡ ) ، (٢٠٦٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ ) ، (١٩٢٩ﺃﲪﺪ ) ، (٤٨٩/٢ﻣﺎﻟﻚ ﺍﻟﻨﻜﺎﺡ ) ، (١١٢٩ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﻜﺎﺡ ). (٢١٧٨ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﻬﺎﺩﺍﺕ ) ، (٢٥٠٢ﻣﺴﻠﻢ ﺍﻟﺮﺿﺎﻉ ) ، (١٤٤٧ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻨﻜﺎﺡ ) ، (٣٣٠٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ ) ، (١٩٣٨ﺃﲪﺪ ). (٣٣٩/١ ) (5ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ . ٣٣ ) (6ﰲ ﺍﻷﺻﻞ ) :ﻳﺒﻄﻞ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ،ﻭﻛﻤﺎ ﰲ ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ / ٢ . ٣٧٨ﻥ . ٣٧٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟِﻬﺬﹶﺍ ﻓﹶﻀﺢ ﺍﷲ ﻣﻦ ﻛﹶﺬﹶﺏ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﰲ ﺣﻴﺎﺗِﻪ ﻭﺑﻌﺪ ﻭﻓﹶﺎﺗِﻪ ،ﻭﺑﻴﻦ ﺣﺎﻟﹶﻪ ﻟِﻠﻨﺎﺱِ .ﻗﹶﺎﻝﹶ ﺳﻔﹾﻴﺎﻥﹸ ﺑﻦ ﻋﻴﻴﻨﺔ :ﻣﺎ ﺳﺘﺮ ﺍﷲ ﺃﹶﺣﺪﺍ ﻳﻜﹾﺬِﺏ ﰲ ﺍﻟﹾﺤﺪِﻳﺚِ .ﻭﻗﹶﺎﻝﹶ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﹾﻤﺒﺎﺭﻙِ :ﻟﹶﻮ ﻫﻢ ﺭﺟﻞﹲ ﰲ ] ﺍﻟﹾﺴﺤﺮِ [ ) (١ﺃﹶﻥﹾ ﻳﻜﹾﺬِﺏ ﰲ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻟﹶﺄﹶﺻﺒﺢ ﻭﺍﻟﻨﺎﺱ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻓﹸﻠﹶﺎﻥﹲ ﻛﹶﺬﱠﺍﺏ. ﻭﺧﺒﺮ ﺍﻟﹾﻮﺍﺣِﺪِ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻳﺤﺘﻤِﻞﹸ ﺍﻟﺼﺪﻕ ﻭﺍﻟﹾﻜﹶﺬِﺏ ،ﻭﻟﹶﻜِﻦ ﺍﻟﺘﻔﹾﺮِﻳﻖ ﺑﻴﻦ ﺻﺤِﻴﺢِ ﺍﻟﹾﺄﹶﺧﺒﺎﺭِ ﻭﺳﻘِﻴﻤِﻬﺎ ﻟﹶﺎ ﻳﻨﺎﻟﹸﻪ ﺃﹶﺣﺪ ﺇِﻟﱠﺎ ﺑﻌﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﻈﹶﻢ ﺃﹶﻭﻗﹶﺎﺗِﻪ ﻣﺸﺘﻐِﻠﹰﺎ ﺑِﺎﻟﹾﺤﺪِﻳﺚِ ،ﻭﺍﻟﹾﺒﺤﺚِ ﻋﻦ ﺳِﲑﺓ ﺍﻟﺮﻭﺍﺓ ،ﻟِﻴﻘِﻒ ﻋﻠﻰ ﺃﹶﺣﻮﺍﻟِﻬِﻢ ﻭﺃﹶﻗﹾﻮﺍﻟِﻬِﻢ ،ﻭﺷِﺪﺓ ﺣﺬﹶﺭِﻫِﻢ ﻣِﻦ ﺍﻟﻄﱡﻐﻴﺎﻥِ ﻭﺍﻟﺰﻟﹶﻞِ ،ﻭﻛﹶﺎﻧﻮﺍ ﺑِﺤﻴﺚﹸ ﻟﹶﻮ ﻗﹸﺘِﻠﹸﻮﺍ ﻟﹶﻢ ﻳﺴﺎﻣِﺤﻮﺍ ﺃﹶﺣﺪﺍ ﰲ ﻛﹶﻠِﻤﺔ ﻳﺘﻘﹶﻮﻟﹸﻬﺎ ﻋﻠﻰ ﺭﺳﻮﻝِ ﺍﷲ
r
ﻭﻟﹶﺎ ﻓﹶﻌﻠﹸﻮﺍ ﻫﻢ ﺑِﺄﹶﻧﻔﹸﺴِﻬِﻢ
ﺫﹶﻟِﻚ .ﻭﻗﹶﺪ ﻧﻘﹶﻠﹸﻮﺍ ﻫﺬﹶﺍ ﺍﻟﺪﻳﻦ ﺇِﻟﹶﻴﻨﺎ ﻛﹶﻤﺎ ﻧﻘِﻞﹶ ﺇِﻟﹶﻴﻬِﻢ ،ﻓﹶﻬﻢ ﺗﺮﻙ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ) (٢ﻭﻋِﺼﺎﺑﺔ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﻫﻢ ﻧﻘﱠﺎﺩ ﺍﻟﹾﺄﹶﺧﺒﺎﺭِ ،ﻭﺻﻴﺎﺭِﻓﹶﺔ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ .ﻓﹶﺈِﺫﹶﺍ ﻭﻗﹶﻒ ﺍﻟﹾﻤﺮﺀُ ﻋﻠﻰ ﻫﺬﹶﺍ ﻣِﻦ ﺷﺄﹾﻧِﻬِﻢ ،ﻭﻋﺮﻑ ﺣﺎﻟﹶﻬﻢ، ﻭﺧﺒﺮ ﺻِﺪﻗﹶﻬﻢ ﻭﻭﺭﻋﻬﻢ ﻭﺃﹶﻣﺎﻧﺘﻬﻢ - ﻇﹶﻬﺮ ﻟﻪ ﺍﻟﹾﻌِﻠﹾﻢ ﻓِﻴﻤﺎ ﻧﻘﹶﻠﹸﻮﻩ ﻭﺭﻭﻭﻩ. ﻭﻣِﻦ ﻟﻪ ﻋﻘﹾﻞﹲ ﻭﻣﻌﺮِﻓﹶﺔ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺤﺪِﻳﺚِ ﻟﹶﻬﻢ ] ﻣِﻦ [ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺄﹶﺣﻮﺍﻝِ ﻧﺒِﻴﻬِﻢ ﻭﺳِﲑﺗِﻪ ﻭﺃﹶﺧﺒﺎﺭِﻩ ،ﻣﺎ ﻟﹶﻴﺲ ﻟِﻐﻴﺮِﻫِﻢ ﺑﻪ ﺷﻌﻮﺭ ،ﻓﹶﻀﻠﹰﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﻠﹸﻮﻣﺎ ﻟﹶﻬﻢ ﺃﹶﻭ ﻣﻈﹾﻨﻮﻧﺎ .ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﻨﺤﺎﺓ ﻋِﻨﺪﻫﻢ ﻣِﻦ ﺃﹶﺧﺒﺎﺭِ ﺳِﻴﺒﻮﻳﻪ ﻭﺍﻟﹾﺨﻠِﻴﻞِ ﻭﺃﹶﻗﹾﻮﺍﻟِﻬِﻤﺎ ﻣﺎ ﻟﹶﻴﺲ ﻋِﻨﺪ ﻏﹶﻴﺮِﻫِﻢ ،ﻭﻋِﻨﺪ ﺍﻟﹾﺄﹶﻃِﺒﺎﺀِ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺑﻘﹾﺮﺍﻁﹶ ﻭﺟﺎﻟِﻴﻨﻮﺱ ﻣﺎ ﻟﹶﻴﺲ ﻋِﻨﺪ ﻏﹶﻴﺮِﻫِﻢ ،ﻭﻛﹸﻞﱡ ﺫِﻱ ﺻﻨﻌﺔ ﻫﻮ ﺃﹶﺧﺒﺮ ﺑِﻬﺎ ﻣِﻦ ﻏﲑﻩ ،ﻓﹶﻠﹶﻮ ﺳﺄﹶﻟﹾﺖ ﺍﻟﹾﺒﻘﱠﺎﻝﹶ ﻋﻦ ﺃﹶﻣﺮِ ﺍﻟﹾﻌِﻄﹾﺮِ ،ﺃﹶﻭِ ﺍﻟﹾﻌﻄﱠﺎﺭ ﻋﻦِ ﺍﻟﹾﺒﺰ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ! ! ﻟﹶﻌﺪ ﺫﹶﻟِﻚ ﺟﻬﻠﹰﺎ ﻛﹶﺜِﲑﺍ. ﻭﻟﹶﻜِﻦ ﺍﻟﻨﻔﹶﺎﺓ ﻗﹶﺪ ﺟﻌﻠﹸﻮﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9
({
)(٣
-ﻣﺴﺘﻨﺪﺍ ﻟﹶﻬﻢ ﰲ
) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﺒﺤﺮ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺴﺦ .ﻥ . ) " (2ﺗﺮﻙ " ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﺍﳌﺜﻨﺎﺓ ﻭﺍﻟﺮﺍﺀ :ﲨﻊ " ﺗﺮﻳﻜﺔ " ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ ،ﻭﻫﻲ ﺑﻴﻀﺔ ﺍﳊﺪﻳﺪ ﻟﻠﺮﺃﺱ .ﻳﺮﻳﺪ ﺃﻢ ﺩﺭﻭﻉ ﺍﻹﺳﻼﻡ ﻭﺣﻔﻈﺘﻪ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺑﺰﻙ " ! ﻭﻫﻮ ﲢﺮﻳﻒ ﻻ ﻣﻌﲎ ﻟﻪ .ﻭﳝﻜﻦ ﺃﻥ ﺗﻘﺮﺃ " ﺑﺰﻝ " ﺑﻀﻢ ﺍﻟﺒﺎﺀ ﺍﳌﻮﺣﺪﺓ ﻭﺍﻟﺰﺍﻱ ﻭﺁﺧﺮﻫﺎ ﻻﻡ .ﻭﻫﻮ ﲨﻊ " ﺑﺎﺯﻝ " ،ﻭﺃﺻﻠﻪ ﻭﺻﻒ ﻟﻠﺒﻌﲑ ﺇﺫﺍ ﺑﺰﻝ ﻧﺎﺑﻪ ،ﺃﻱ ﻃﻠﻊ ،ﻭﻫﻮ ﺃﻗﺼﻰ ﺃﺳﻨﺎﻥ ﺍﻟﺒﻌﲑ .ﻗﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ " :ﻭﻗﺪ ﻗﺎﻟﻮﺍ :ﺭﺟﻞ ﺑﺎﺯﻝ ،ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻟﺒﻌﲑ .ﻭﺭﲟﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻳﻌﻨﻮﻥ ﺑﻪ ﻛﻤﺎﻟﻪ ﰲ ﻋﻘﻠﻪ ﻭﲡﺮﺑﺘﻪ .ﻭﰲ ﺣﺪﻳﺚ ﻋﻠﻲ * ﺑﺎﺯﻝ ﻋﺎﻣﲔ ﺣﺪﻳﺚ ﺳﲏ * ﻳﻘﻮﻝ :ﺃﻧﺎ ﻣﺴﺘﺠﻤﻊ ﺍﻟﺸﺒﺎﺏ ، ﻣﺴﺘﻜﻤﻞ ﺍﻟﻘﻮﺓ " .ﻭﻟﻴﺲ ﺑﻴﺪﻧﺎ ﺃﺻﻞ ﳐﻄﻮﻁ ﻟﻠﺸﺮﺡ ،ﺣﱴ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳒﺰﻡ ﺃﻱ ﺍﻟﻠﻔﻈﲔ ﺃﺭﺟﺢ . ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ٣٨٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺭﺩ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺼﺤِﻴﺤﺔ ،ﻓﹶﻜﹸﻠﱠﻤﺎ ﺟﺎﺀَﻫﻢ ﺣﺪِﻳﺚﹲ ﻳﺨﺎﻟِﻒ ﻗﹶﻮﺍﻋِﺪﻫﻢ ﻭﺁﺭﺍﺀَﻫﻢ ،ﻭﻣﺎ ﻭﺿﻌﺘﻪ ﺧﻮﺍﻃِﺮﻫﻢ ﻭﺃﹶﻓﹾﻜﹶﺎﺭﻫﻢ -ﺭﺩﻭﻩ ﺑِـ }
({
Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9
)(١
]ﺗﻠﹾﺒِﻴﺴﺎ ﻣِﻨﻬﻢ
ﻭﺗﺪﻟِﻴﺴﺎ[) (٢ﻋﻠﻰ ﻣﻦ ﻫﻮ ﺃﹶﻋﻤﻰ ﻗﹶﻠﹾﺒﺎ ﻣِﻨﻬﻢ ،ﻭﺗﺤﺮِﻳﻔﹰﺎ ﳌﻌﲎ ﺍﻟﹾﺂﻱ ﻋﻦ ﻣﻮﺍﺿِﻌِﻪ. ﻓﹶﻔﹶﻬِﻤﻮﺍ ﻣِﻦ ﺃﹶﺧﺒﺎﺭِ ﺍﻟﺼﻔﹶﺎﺕِ ﻣﺎ ﻟﹶﻢ ﻳﺮِﺩﻩ ﺍﷲ ﻭﻟﹶﺎ ﺭﺳﻮﻟﻪ ،ﻭﻟﹶﺎ ﻓﹶﻬِﻤﻪ ﺃﹶﺣﺪ ﻣِﻦ ﺃﹶﺋِﻤﺔ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ، ﺃﻧﻪ ﻳﻘﹾﺘﻀِﻲ ﺇِﺛﹾﺒﺎﺗﻬﺎ ﺍﻟﺘﻤﺜِﻴﻞﹶ ﺑِﻤﺎ ﻟِﻠﹾﻤﺨﻠﹸﻮﻗِﲔ ! ﺛﹸﻢ ﺍﺳﺘﺪﻟﱡﻮﺍ ﻋﻠﻰ ﺑﻄﹾﻠﹶﺎﻥِ ﺫﹶﻟِﻚ ﺑِـ } Öäï†x« ¾ÏmÎ=÷WÏJx.
}§øŠs9
({ ) (٣ﺗﺤﺮِﻳﻔﹰﺎ ﻟِﻠﻨﺼﻴﻦِ ! ! ﻭﻳﺼﻨﻔﹸﻮﻥﹶ ﺍﻟﹾﻜﹸﺘﺐ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻫﺬﹶﺍ ﺃﹸﺻﻮﻝﹸ ﺩِﻳﻦِ
ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺍﻟﺬﻱ ﺃﹶﻣﺮ ﺍﷲ ﺑﻪ ﻭﺟﺎﺀَ ﻣِﻦ ﻋِﻨﺪِﻩ ،ﻭﻳﻘﹾﺮﺀُﻭﻥﹶ ﻛﹶﺜِﲑﺍ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﻳﻔﹶﻮﺿﻮﻥﹶ ﻣﻌﻨﺎﻩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻣِﻦ ﻏﹶﻴﺮِ ﺗﺪﺑﺮٍ ﻟِﻤﻌﻨﺎﻩ ﺍﻟﺬﻱ ﺑﻴﻨﻪ ﺍﻟﺮﺳﻮﻝﹸ ،ﻭﺃﹶﺧﺒﺮ ﺃﻧﻪ ﻣﻌﻨﺎﻩ ﺍﻟﺬﻱ ﺃﹶﺭﺍﺩﻩ ﺍﷲ. ﻭﻗﹶﺪ ﺫﹶﻡ ﺍﷲ ﺗﻌﺎﱃ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜِﺘﺎﺏِ ﺍﻟﹾﺄﹶﻭﻝِ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﺜﱠﻠﹶﺎﺙِ ،ﻭﻗﹶ ﺺ ﻋﻠﻴﻨﺎ ﺫﹶ ﻟِﻚ ﻣِﻦ ﺧﺒﺮِﻫِﻢ ،ﻟِﻨﻌﺘﺒِﺮ ﻭﻧﻨﺰﺟِﺮ ﻋﻦ ﻣِﺜﹾﻞِ ﻃﹶﺮِﻳﻘﹶﺘِﻬِﻢ .ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
* &(# qãZ ÏB ÷s ムbr& tbqãèyJôÜtGsùr
öNèdur çnqè=s)tã $tB ω÷èt/ .`ÏB ¼çmtRqèùÌh•ptä† ¢OèO «!$# zN»n=Ÿ2 tbqãèyJó¡o„ öNßg÷YÏiB ×,ƒÌ•sù tb%x. ô‰s%ur öNä3s9
(٤) { ÇÐÎÈ šcqßJn=ôètƒﺇﱃ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ} : tbq‘ZÝàtƒ žwÎ) öNèd
÷bÎ)ur ¥’ÎT$tBr& HwÎ) |=»tGÅ3ø9$# šcqßJn=ôètƒ Ÿw tbq•‹ÏiBé& öNåk÷]ÏBur
.(٥) {ÇÐÑÈﻭﺍﻟﹾﺄﹶﻣﺎﻧِﻲ :ﺍﻟﺘﻠﹶﺎﻭﺓ ﺍﻟﹾﻤﺠﺮﺩﺓ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
tû ïÏ%©#Ïj9 ×@÷ƒuqsù
Nßg©9 ×@÷ƒuqsù ( WxŠÎ=s% $YYyJrO ¾ÏmÎ/ (#rçŽtIô±uŠÏ9 «!$# ωYÏã ô`ÏB #x‹»yd tbqä9qà)tƒ §NèO öNÍk‰Ï‰÷ƒr'Î/ |=»tGÅ3ø9$# tbqç7çFõ3tƒ $£JÏiB Nßg©9 ×@÷ƒurur öNÍgƒÏ‰÷ƒr& ôMt6tGŸ2 $£JÏiB
.(٦) {ÇÐÒÈ tbqç7Å¡õ3tƒﻓﹶﺬﹶﻣﻬﻢ ﻋﻠﻰ ﻧِﺴﺒﺔ ﻣﺎ ﻛﹶﺘﺒﻮﻩ ﺇﱃ
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ) (2ﰲ ﺍﻷﺻﻞ ) :ﺗﻠﺒﺴﺎ ﻣﻨﻬﻢ ﻭﺗﻠﺒﻴﺴﺎ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٧٥ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٧٨ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٧٩ ٣٨١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﷲ ،ﻭﻋﻠﻰ ﺍﻛﹾﺘِﺴﺎﺑِﻬِﻢ ﺑِﺬﹶﻟِﻚ ،ﻓﹶﻜِﻠﹶﺎ ﺍﻟﹾﻮﺻﻔﹶﻴﻦِ ﺫﹶﻣِﻴﻢ :ﺃﹶﻥﹾ ﻳﻨﺴِﺐ ﺇﱃ ﺍﷲ ﻣﺎ ﻟﹶﻴﺲ ﻣِﻦ ﻋِﻨﺪِﻩ، ﻭﺃﹶﻥﹾ ﻳﺄﹾﺧﺬﹶ ﺑِﺬﹶﻟِﻚ ﻋِﻮﺿﺎ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ ﻣﺎﻟﹰﺎ ﺃﹶﻭ ﺭِﻳﺎﺳﺔ .ﻧﺴﺄﹶﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ﺃﹶﻥﹾ ﻳﻌﺼِﻤﻨﺎ ﻣِﻦ ﺍﻟﺰﻟﹶﻞِ ،ﰲ ﺍﻟﹾﻘﹶﻮﻝِ ﻭﺍﻟﹾﻌﻤﻞِ ،ﺑِﻤﻨﻪ ﻭﻛﹶﺮﻣِﻪ.
ﺍﻟﺴﻨﺔﹸ ﻧﻮﻋﺎﻥِ ﺷﺮﻉ ﺍﺑﺘِﺪﺍﺋِﻲ ﻭﺑﻴﺎﻥﹲ ﻟِﻤﺎ ﺷﺮﻋﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ
ﻭﻳﺸِﲑ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺑﻘﻮﻟﻪ " :ﻣِﻦ ﺍﻟﺸﺮﻉِ ﻭﺍﻟﹾﺒﻴﺎﻥِ " ﺇﱃ ﺃﹶﻥﱠ ﻣﺎ ﺻﺢ ﻋﻦِ ﺍﻟﻨﱯ
r
ﻧﻮﻋﺎﻥِ :ﺷﺮﻉ ﺍﺑﺘِﺪﺍﺋِﻲ ،ﻭﺑﻴﺎﻥﹲ ﻟِﻤﺎ ﺷﺮﻋﻪ ﺍﷲ ﰲ ﻛِﺘﺎﺑِﻪ ﺍﻟﹾﻌﺰِﻳﺰِ ،ﻭﺟﻤِﻴﻊ ﺫﹶﻟِﻚ ﺣﻖ ﻭﺍﺟِﺐ ﺍﻟِﺎﺗﺒﺎﻉِ. ﻭﻗﻮﻟﻪ " :ﻭﺃﹶﻫﻠﹸﻪ ﰲ ﺃﹶﺻﻠِﻪ ﺳﻮﺍﺀٌ ،ﻭﺍﻟﺘﻔﹶﺎﺿﻞﹸ ﺑﻴﻨﻬﻢ ﺑِﺎﻟﹾﺤﻘِﻴﻘﹶﺔ ﻭﻣﺨﺎﻟﹶﻔﹶﺔ ﺍﻟﹾﻬﻮﻯ ،ﻭﻣﻠﹶﺎﺯِﻣﺔ ﺍﻷﻭﱃ " .ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ " :ﺑِﺎﻟﹾﺨﺸﻴﺔ ﻭﺍﻟﺘﻘﹶﻰ " ﺑﺪﻝﹶ ﻗﻮﻟﻪ " :ﺑِﺎﻟﹾﺤﻘِﻴﻘﹶﺔ " .ﻓﻔﻲ ﺍﻟﹾﻌِﺒﺎﺭﺓ ﺍﻷﻭﱃ ﻳﺸِﲑ ﺇﱃ ﺃﹶﻥﱠ ﺍﻟﹾﻜﹸﻞﱠ ﻣﺸﺘﺮِﻛﹸﻮﻥﹶ ﰲ ﺃﹶﺻﻞِ ﺍﻟﺘﺼﺪِﻳﻖِ ،ﻭﻟﹶﻜِﻦ ﺍﻟﺘﺼﺪِﻳﻖ ﻳﻜﹸﻮﻥﹸ ﺑﻌﻀﻪ ﺃﹶﻗﹾﻮﻯ ﻣِﻦ ﺑﻌﺾٍ ﻭﺃﹶﺛﹾﺒﺖ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﻧﻈِﲑﻩ ﺑِﻘﹸﻮﺓ ﺍﻟﹾﺒﺼﺮِ ﻭﺿﻌﻔِﻪ .ﻭﰲ ﺍﻟﹾﻌِﺒﺎﺭﺓ ﺍﻷﺧﺮﻯ ﻳﺸِﲑ ﺇﱃ ﺃﹶﻥﱠ ﺍﻟﺘﻔﹶﺎﻭﺕ ﺑﻴﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﺄﹶﻋﻤﺎﻝِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ،ﻭﺃﹶﻣﺎ ﺍﻟﺘﺼﺪِﻳﻖ ﻓﹶﻠﹶﺎ ﺗﻔﹶﺎﻭﺕ ﻓﻴﻪ .ﻭﺍﳌﻌﲎ ﺍﻟﹾﺄﹶﻭﻝﹸ ﺃﹶﻇﹾﻬﺮ ﻗﹸﻮﺓ ،ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ ﺑِﺎﻟﺼﻮﺍﺏِ.
ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﺮﺣﻤﻦِ
ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﻛﹸﻠﱡﻬﻢ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﺮﺣﻤﻦِ ﻗﻮﻟﻪ ) :ﻭﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﻛﹸﻠﱡﻬﻢ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﺮﺣﻤﻦِ (. ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
&ÇÏËÈ šcqçRt“øts† öNèd Ÿwur óOÎgöŠn=tæ ê’öqyz Ÿw «!$# uä!$uŠÏ9÷rr& žcÎ) Iwr
(١) {ÇÏÌÈ šcqà)-Gtƒ (#qçR%Ÿ2ur (#qãZtB#uä šúïÏ%©!$#ﺍﻵﻳﺔ .ﺍﻟﹾﻮﻟِﻲ :ﻣِﻦ " ﺍﻟﹾﻮِﻟﹶﺎﻳﺔ " ﺑِﻔﹶﺘﺢِ ﺍﻟﹾﻮﺍﻭِ ،ﺍﻟﱵ ﻫﻲ ﺿِﺪ ﺍﻟﹾﻌﺪﺍﻭﺓ .ﻭﻗﹶﺪ ﻗﹶﺮﺃﹶ ﺣﻤﺰﺓ} :
`ÏiB NÍkÉJu‹»s9ur `ÏiB /ä3s9 $tB
«{>äóÓx
)(٢
ﺑِﻜﹶﺴﺮِ ﺍﻟﹾﻮﺍﻭِ،
ﻭﺍﻟﹾﺒﺎﻗﹸﻮﻥﹶ ﺑِﻔﹶﺘﺤِﻬﺎ .ﻭﻗِﻴﻞﹶ :ﻫﻤﺎ ﻟﹸﻐﺘﺎﻥِ .ﻭﻗِﻴﻞﹶ :ﺑِﺎﻟﹾﻔﹶﺘﺢِ ﺍﻟﻨﺼﺮﺓ ،ﻭﺑِﺎﻟﹾﻜﹶﺴﺮِ :ﺍﻟﹾﺈِﻣﺎﺭﺓ .ﻗﹶﺎﻝﹶ ) (1ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺘﺎﻥ . ٦٣ ، ٦٢ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ ﺁﻳﺔ . ٧٢ ٣٨٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺰﺟﺎﺝ :ﻭﺟﺎﺯ ﺍﻟﹾﻜﹶﺴﺮ؛ ﻟِﺄﹶﻥﱠ ﰲ ﺗﻮﻟﱢﻲ ﺑﻌﺾِ ﺍﻟﹾﻘﹶﻮﻡِ ﺑﻌﻀﺎ ﺟِﻨﺴﺎ ﻣِﻦ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﹾﻌﻤﻞِ ،ﻭﻛﹸﻞﱡ ﻣﺎ ﻛﹶﺎﻥﹶ ﻛﹶﺬﹶﻟِﻚ ﻣﻜﹾﺴﻮﺭ ،ﻣِﺜﹾﻞﹸ " :ﺍﻟﹾﺨِﻴﺎﻃﹶﺔ " ﻭﻧﺤﻮِﻫﺎ. ﻓﹶﺎﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﷲ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻭﻟِﻴﻬﻢ ،ﻗﹶﺎﻝﹶ ﺍﷲ ﺗﻌﺎﱃ} :
(#qãZtB#uä šúïÏ%©!$# •’Í
šÆÏiB NßgtRqã_Ì•÷‚ムßNqäó»©Ü9$# ãNèdät!$uŠÏ9÷rr& (#ÿrã•xÿx. šúïÏ%©!$#ur ( Í‘q–Y9$# ’n<Î) ÏM»yJè=—à9$# z`ÏiB Oßgã_Ì•÷‚ムÏM»yJè=—à9$# ’n<Î) Í‘q–Y9$#
{3
)(١
öNçlm; 4’n<öqtB Ÿw tûïÍ•Ïÿ»s3ø9$#
ﺍﻵﻳﺔ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
¨br&ur (#qãZtB#uä tûïÏ%©!$# ’n<öqtB ©!$# ¨br'Î/ y7Ï9ºsŒ
.(٢) {ÇÊÊÈﻭﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺑﻌﻀﻬﻢ ﺃﹶﻭﻟِﻴﺎﺀُ ﺑﻌﺾٍ ] ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ:
} (٣) [ {4 <Ù÷èt/ âä!$uŠÏ9÷rr& öNßgàÒ÷èt/ àM»oYÏB÷sßJø9$#ur tbqãZÏB÷sßJø9$#urﺍﻵﻳﺔ ) (٤ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
)z`ƒÏ%©!$# ¨bÎ
y7Í´¯»s9'ré& (#ÿrçŽ|ÇtR¨r (#rur#uä tûïÏ%©!$#ur «!$# È@‹Î6y™ ’Îû öNÍkŦàÿRr&ur óOÎgÏ9ºuqøBr'Î/ (#r߉yg»y_ur (#rã•y_$ydur (#qãZtB#uä <Ù÷èt/ âä!$u‹Ï9÷rr& öNåkÝÕ÷èt/
{4
)(٥
ﺇﱃ ﺁﺧِﺮِ ﺍﻟﺴﻮﺭﺓ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
)¼ã&è!qß™u‘ur ª!$# ãNä3–ŠÏ9ur $uK¯RÎ
¼ã&s!qß™u‘ur ©!$# ¤AuqtGtƒ `tBur ÇÎÎÈ tbqãèÏ.ºu‘ öNèdur no4qx.¨“9$# tbqè?÷sãƒur no4qn=¢Á9$# tbqßJ‹É)ムtûïÏ%©!$# (#qãZtB#uä tûïÏ%©!$#ur
.(٦) {ÇÎÏÈ tbqç7Î=»tóø9$# ÞOèd «!$# z>÷“Ïm ¨bÎ*sù (#qãZtB#uä tûïÏ%©!$#ur ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻛﹸﻠﱡﻬﺎ ﺛﹶﺒﺖ ﻓِﻴﻬﺎ ﻣﻮﺍﻟﹶﺎﺓ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑﻌﻀِﻬِﻢ ﻟِﺒﻌﺾٍ ،ﻭﺃﹶﻧﻬﻢ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﷲ ،ﻭﺃﹶﻥﱠ ﺍﷲ ﻭﻟِﻴﻬﻢ ﻭﻣﻮﻟﹶﺎﻫﻢ .ﻓﺎﷲ ﻳﺘﻮﻟﱠﻰ ﻋِﺒﺎﺩﻩ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻓﹶﻴﺤِﺒﻬﻢ ﻭﻳﺤِﺒﻮﻧﻪ ،ﻭﻳﺮﺿﻰ ﻋﻨﻬﻢ ﻭﻳﺮﺿﻮﻥﹶ ﻋﻨﻪ ،ﻭﻣﻦ ﻋﺎﺩﻯ ﻟﻪ ﻭﻟِﻴﺎ ﻓﹶﻘﹶﺪ ﺑﺎﺭﺯﻩ ﺑِﺎﻟﹾﻤﺤﺎﺭﺑﺔ .ﻭﻫﺬﻩ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔ ﻣِﻦ ﺭﺣﻤﺘِﻪ ﻭﺇِﺣﺴﺎﻧِﻪ ،ﻟﹶﻴﺴﺖ ﻛﹶﻮِﻟﹶﺎﻳﺔ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻟِﻠﹾﻤﺨﻠﹸﻮﻕِ ﻟِﺤﺎﺟﺘِﻪ ﺇﻟﻴﻪ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
õ‹Ï‚-Gtƒ óOs9 “Ï%©!$# ¬! ߉ôJptø:$# È@è%ur
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٢٥٧ ) (2ﺳﻮﺭﺓ ﻣﺤﻤﺪٍ ﺁﻳﺔ . ١١ ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ،ﺣﻴﺚ ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻜﻼﻡ ﺇﻻ ﺑﻪ .ﻥ . ) (4ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ . ٧١ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ ﺁﻳﺔ . ٧٢ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﻤﺎﺋِﺪﺓ ﺍﻵﻳﺘﺎﻥ . ٥٦ ، ٥٥ ٣٨٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÊÊ È #MŽ•Î7õ3s? çn÷ŽÉi9x.ur ( ÉeA—%!$# z`ÏiB @’Í
ﺗﻔﹾﺴِﲑ ﻣﻌﻨﻰ ﺍﻟﹾﻮﻟﹶﺎﻳﺔِ
ﻭﺍﻟﹾﻮِﻟﹶﺎﻳﺔ ﻣﻌﻨﺎﻫﺎ ﺃﹶﻳﻀﺎ ﻧﻈِﲑ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺮﺍﺩ ﺍﻟﺸﻴﺦِ :ﺃﹶﻥﱠ ﺃﹶﻫﻠﹶﻬﺎ ﰲ ﺃﹶﺻﻠِﻬﺎ ﺳﻮﺍﺀٌ، ﻭﺗﻜﹸﻮﻥﹸ ﻛﹶﺎﻣِﻠﹶﺔ ﻭﻧﺎﻗِﺼﺔ :ﻓﹶﺎﻟﹾﻜﹶﺎﻣِﻠﹶﺔ ﺗﻜﹸﻮﻥﹸ ﻟِﻠﹾﻤﺆﻣِﻨِﲔ ﺍﻟﹾﻤﺘﻘِﲔ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
&žcÎ) Iwr
&ÇÏÌÈ šcqà)-Gtƒ (#qçR%Ÿ2ur (#qãZtB#uä šúïÏ%©!$# ÇÏËÈ šcqçRt“øts† öNèd Ÿwur óOÎgöŠn=tæ ê’öqyz Ÿw «!$# uä!$uŠÏ9÷rr Íot•ÅzFy$# †Îûur $u‹÷R‘‰9$# Ío4qu‹ysø9$# ’Îû 3“t•ô±ç6ø9$# ÞOßgs9
(٢) {4ﻓﹶـ " ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻛﹶﺎﻧﻮﺍ ﻳﺘﻘﹸﻮﻥﹶ " -
ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﺻِﻔﹶﺔ " ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﷲ " ،ﺃﹶﻭ ﺑﺪﻝﹲ ﻣﻨﻪ ،ﺃﹶﻭ ﺑِﺈِﺿﻤﺎﺭِ ] ﺃﹶﻣﺪﺡ (٣) [ ﺃﹶﻭ ﻣﺮﻓﹸﻮﻉ ﺑِﺈِﺿﻤﺎﺭِ " ﻫﻢ ،" ﺃﹶﻭ ﺧﺒﺮ ﺛﹶﺎﻥٍ ﻟِـ " ﺇِﻥﱠ " ،ﻭﺃﹸﺟِﻴﺰ ﻓﻴﻪ ﺍﻟﹾﺠﺮ ،ﺑﺪﻟﹰﺎ ﻣِﻦ ﺿﻤِﲑِ " ﻋﻠﹶﻴﻬِﻢ." ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﹾﻮﺟﻮﻩ ﻛﹸﻠﱢﻬﺎ ﻓﹶﺎﻟﹾﻮِﻟﹶﺎﻳﺔ ﻟِﻤﻦ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻛﹶﺎﻧﻮﺍ ﻳﺘﻘﹸﻮﻥﹶ ،ﻭﻫﻢ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻮﻋﺪِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﰲ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﺜﱠﻠﹶﺎﺙِ .ﻭﻫﻲ ﻋِﺒﺎﺭﺓ ﻋﻦ ﻣﻮﺍﻓﹶﻘﹶﺔ ﺍﻟﹾﻮﻟِﻲ ﺍﻟﹾﺤﻤِﻴﺪِ ﰲ ﻣﺤﺎﺑﻪ ﻭﻣﺴﺎﺧِﻄِﻪ، ﻟﹶﻴﺴﺖ ﺑِﻜﹶﺜﹾﺮﺓ ﺻﻮﻡٍ ﻭﻟﹶﺎ ﺻﻼﺓ ،ﻭﻟﹶﺎ ﺗﻤﻠﻖٍ ﻭﻟﹶﺎ ﺭِﻳﺎﺿﺔ .ﻭﻗِﻴﻞﹶ " :ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ " ﻣﺒﺘﺪﺃﹲ، ﻭﺍﻟﹾﺨﺒﺮ " ﻟﹶﻬﻢ ﺍﻟﹾﺒﺸﺮﻯ " ،ﻭﻫﻮ ﺑﻌِﻴﺪ ،ﻟِﻘﹶﻄﹾﻊِ ﺍﻟﹾﺠﻤﻠﹶﺔ ] ﻋﻤﺎ [ ) (٤ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﺍﻧﺘِﺜﹶﺎﺭِ ﻧﻈﹾﻢِ ﺍﻵﻳﺔ. ﻭﲡﹾﺘﻤِﻊ ﰲ ﺍﻟﹾﻤﺆﻣِﻦِ ﻭِﻟﹶﺎﻳﺔ ﻣِﻦ ﻭﺟﻪ ،ﻭﻋﺪﺍﻭﺓ ﻣِﻦ ﻭﺟﻪ ،ﻛﹶﻤﺎ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻓﻴﻪ ﻛﹸﻔﹾﺮ ﻭﺇِﳝﺎﻥﹲ، ﻭﺷِﺮﻙ ﻭﺗﻮﺣِﻴﺪ ،ﻭﺗﻘﹾﻮﻯ ﻭﻓﹸﺠﻮﺭ ،ﻭﻧِﻔﹶﺎﻕ ﻭﺇِﳝﺎﻥﹲ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﰲ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﺻﻞِ ﻧِﺰﺍﻉ ﻟﹶﻔﹾﻈِﻲ ﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔ ،ﻭﻧِﺰﺍﻉ ﻣﻌﻨﻮِﻱ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺒِﺪﻉِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﰲ ﺍﻟﹾﺈِﳝﺎﻥِ .ﻭﻟﹶﻜِﻦ ﻣﻮﺍﻓﹶﻘﹶﺔ ﺍﻟﺸﺎﺭِﻉِ ﰲ ﺍﻟﻠﱠﻔﹾﻆِ ﻭﺍﳌﻌﲎ -ﺃﻭﱃ ﻣِﻦ ﻣﻮﺍﻓﹶﻘﹶﺘِﻪ ﰲ ﺍﳌﻌﲎ ﻭﺣﺪﻩ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} : ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ١١١ ) (2ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺎﺕ . ٦٤ - ٦٢ ) (3ﰲ ﺍﻷﺻﻞ ) :ﻣﺪﺡ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﰲ ﺍﻷﺻﻞ ) :ﳑﺎ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٣٨٤
ß`ÏB÷sム$tBur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ &tbqä.ÎŽô³•B Nèdur žwÎ) «!$$Î/ NèdçŽsYò2r
&{$oYôJn=ó™r
)(٢
ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ .ﻭﻗﹶﺎﻝﹶ
.(١) {ÇÊÉÏÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
(#þqä9qè% `Å3»s9ur (#qãZÏB÷sè? öN©9 @è%
ﺍﻵﻳﺔ .ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﺃﹶﻧﻬﻢ ﻟﹶﻴﺴﻮﺍ ﻣﻨﺎﻓِﻘِﲔ ﻋﻠﻰ ﺃﹶﺻﺢ r
}ﺃﹶﺭﺑﻊ ﻣﻦ ﻛﹸﻦ ﻓﻴﻪ ﻛﹶﺎﻥﹶ ﻣﻨﺎﻓِﻘﹰﺎ ﺧﺎﻟِﺼﺎ ،ﻭﻣﻦ ﻛﹶﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣِﻨﻬﻦ
ﻛﹶﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣِﻦ ﺍﻟﻨﻔﹶﺎﻕِ ﺣﱴ ﻳﺪﻋﻬﺎ :ﺇِﺫﹶﺍ ﺣﺪﺙﹶ ﻛﹶﺬﹶﺏ ] ،ﻭﺇِﺫﹶﺍ ﻋﺎﻫﺪ ﻏﹶﺪﺭ (٣) [ ﻭﺇِﺫﹶﺍ ﻭﻋﺪ ﺃﹶﺧﻠﹶﻒ ،ﻭﺇِﺫﹶﺍ ﺧﺎﺻﻢ ﻓﹶﺠﺮ ، {ﻭﰲ ﺭِﻭﺍﻳﺔ} :ﻭﺇِﺫﹶﺍ ﺍﺋﹾﺘﻤِﻦ ﺧﺎﻥﹶ{ ) ، (٤ﺑﺪﻝﹶ} :ﻭﺇِﺫﹶﺍ ﻭﻋﺪ ﺃﹶﺧﻠﹶﻒ .(٥) {ﺃﹶﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ .ﻭﺣﺪِﻳﺚﹸ " ﺷﻌﺐِ ﺍﻟﹾﺈِﳝﺎﻥِ " ﺗﻘﹶﺪﻡ .ﻭﻗﻮﻟﻪ
r
}ﻳﺨﺮﺝ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﻣﻦ ﻛﹶﺎﻥﹶ ﰲ ﻗﹶﻠﹾﺒِﻪ ﻣِﺜﹾﻘﹶﺎﻝﹸ ﺫﹶﺭﺓ ﻣِﻦ ﺇِﳝﺎﻥٍ{ ).(٦ ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﻣﻦ ﻛﹶﺎﻥﹶ ﻣﻌﻪ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺃﹶﻗﹶﻞﱡ ﺍﻟﹾﻘﹶﻠِﻴﻞِ ﻟﹶﻢ ﻳﺨﻠﱠﺪ ﰲ ﺍﻟﻨﺎﺭِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻌﻪ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﻨﻔﹶﺎﻕِ ،ﻓﹶﻬﻮ ﻳﻌﺬﱠﺏ ﰲ ﺍﻟﻨﺎﺭِ ﻋﻠﻰ ﻗﹶﺪﺭِ ﻣﺎ ﻣﻌﻪ ﻣِﻦ ﺫﹶﻟِﻚ ،ﺛﹸﻢ ﻳﺨﺮﺝ ﻣِﻦ ﺍﻟﻨﺎﺭِ. ﻓﹶﺎﻟﻄﱠﺎﻋﺎﺕ ﻣِﻦ ﺷﻌﺐِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﺍﻟﹾﻤﻌﺎﺻِﻲ ﻣِﻦ ﺷﻌﺐِ ﺍﻟﹾﻜﹸﻔﹾﺮِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺭﺃﹾﺱ ﺷﻌﺐِ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﺍﻟﹾﺠﺤﻮﺩ ،ﻭﺭﺃﹾﺱ ﺷﻌﺐِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﺘﺼﺪِﻳﻖ. ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺮﻭﻯ ﻣﺮﻓﹸﻮﻋﺎ ﺇﱃ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﻣﺎ ﻣِﻦ ﺟﻤﺎﻋﺔ ﺍﺟﺘﻤﻌﺖ ﺇِﻟﱠﺎ ﻭﻓِﻴﻬِﻢ ﻭﻟِﻲ
ﷲ ،ﻟﹶﺎ ﻫﻢ ﻳﺪﺭﻭﻥﹶ ﺑﻪ ،ﻭﻟﹶﺎ ﻫﻮ ﻳﺪﺭِﻱ ﺑِﻨﻔﹾﺴِﻪ{ :-ﻓﹶﻠﹶﺎ ﺃﹶﺻﻞﹶ ﻟﻪ ،ﻭﻫﻮ ﻛﹶﻠﹶﺎﻡ ﺑﺎﻃِﻞﹲ ،ﻓﹶﺈِﻥﱠ
) (1ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١٠٦ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺁﻳﺔ . ١٤ ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﺳﺘﺪﺭﻛﻨﺎﻩ ﻣﻦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) . ( ٧٨ / ١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﻬﺎﺩﺍﺕ ) ، (٢٥٣٦ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٣١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٢١ﺃﲪﺪ ). (٣٩٧/٢ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٣٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٣١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٢١ﺃﲪﺪ ). (٥٣٦/٢ ) (6ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ) ، (١٩٩٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ ) ، (٤٠٩١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٩ﺃﲪﺪ ). (٣٩٩/١ ٣٨٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺠﻤﺎﻋﺔ ﻗﹶﺪ ﻳﻜﹸﻮﻧﻮﻥﹶ ﻛﹸﻔﱠﺎﺭﺍ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻧﻮﻥﹶ ﻓﹸﺴﺎﻗﹰﺎ ﻳﻤﻮﺗﻮﻥﹶ ﻋﻠﻰ ﺍﻟﹾﻔِﺴﻖِ ).(١ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻜﹶﺎﻣِﻠﹸﻮﻥﹶ ﻭﺃﹶﻣﺎ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﷲ ﺍﻟﹾﻜﹶﺎﻣِﻠﹸﻮﻥﹶ ﻓﹶﻬﻢ ﺍﻟﹾﻤﻮﺻﻮﻓﹸﻮﻥﹶ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
&Ÿw «!$# uä!$uŠÏ9÷rr& žcÎ) Iwr
3“t•ô±ç6ø9$# ÞOßgs9 ÇÏÌÈ šcqà)-Gtƒ (#qçR%Ÿ2ur (#qãZtB#uä šúïÏ%©!$# ÇÏËÈ šcqçRt“øts† öNèd Ÿwur óOÎgöŠn=tæ ê’öqyz
(٢) {4 Íot•ÅzFy$# †Îûur $u‹÷R‘‰9$# Ío4qu‹ysø9$# ’Îûﺍﻵﻳﺔ.
ﻭﺍﻟﺘﻘﹾﻮﻯ ﻫﻲ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
É=»tGÅ3ø9$#ur Ïpx6Í´¯»n=yJø9$#ur
{z`¿Íh‹Î;¨Z9$#ur
)(٣
Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ z`tB#uä ô`tB §ŽÉ9ø9$# £`Å3»s9ur
ﺇﱃ ﻗﻮﻟﻪ} :
&ãNèd y7Í´¯»s9'ré&ur ( (#qè%y‰|¹ tûïÏ%©!$# y7Í´¯»s9'ré
.(٤) {ÇÊÐÐÈ tbqà)-GßJø9$# ﻭﻫﻢ ﻗِﺴﻤﺎﻥِ :ﻣﻘﹾﺘﺼِﺪﻭﻥﹶ ،ﻭﻣﻘﹶﺮﺑﻮﻥﹶ .ﻓﹶﺎﻟﹾﻤﻘﹾﺘﺼِﺪﻭﻥﹶ :ﺍﻟﱠﺬِﻳﻦ ﻳﺘﻘﹶﺮﺑﻮﻥﹶ ﺇﱃ ﺍﷲ ﺑِﺎﻟﹾﻔﹶﺮﺍﺋِﺾِ ﻣِﻦ ﺃﹶﻋﻤﺎﻝِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ﻭﺍﻟﹾﺠﻮﺍﺭِﺡِ .ﻭﺍﻟﺴﺎﺑِﻘﹸﻮﻥﹶ :ﺍﻟﱠﺬِﻳﻦ ﻳﺘﻘﹶﺮﺑﻮﻥﹶ ﺇﱃ ﺍﷲ ﺑِﺎﻟﻨﻮﺍﻓِﻞِ ﺑﻌﺪ ﺍﻟﹾﻔﹶﺮﺍﺋِﺾِ. ﻛﹶﻤﺎ ﰲ ﺻﺤِﻴﺢِ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ } rﻳﻘﹸﻮﻝﹸ ﺍﷲ ﺗﻌﺎﱃ :ﻣﻦ ﻋﺎﺩﻯ ﻟِﻲ ﻭﻟِﻴﺎ ﻓﹶﻘﹶﺪ ﺑﺎﺭﺯﻧِﻲ ﺑِﺎﻟﹾﻤﺤﺎﺭﺑﺔ ،ﻭﻣﺎ ﺗﻘﹶﺮﺏ ﺇِﻟﹶﻲ ﻋﺒﺪِﻱ ﺑِﻤِﺜﹾﻞِ ﺃﹶﺩﺍﺀِ ﻣﺎ ﺍﻓﹾﺘﺮﺿﺖ ﻋﻠﻴﻪ، ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ ﻋﺒﺪِﻱ ﻳﺘﻘﹶﺮﺏ ﺇِﻟﹶﻲ ﺑِﺎﻟﻨﻮﺍﻓِﻞِ ،ﺣﱴ ﺃﹸﺣِﺒﻪ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺣﺒﺒﺘﻪ ﻛﹸﻨﺖ ﺳﻤﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ، ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼِﺮ ﺑﻪ ،ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄِﺶ ﺑِﻬﺎ ،ﻭﺭِﺟﻠﹶﻪ ﺍﻟﱵ ﻳﻤﺸِﻲ ﺑِﻬﺎ ،ﻭﻟﹶﺌِﻦ ﺳﺄﹶﻟﹶﻨِﻲ ﻟﹶﺄﹸﻋﻄِﻴﻨﻪ، ﻭﻟﹶﺌِﻦِ ﺍﺳﺘﻌﺎﺫﹶﻧِﻲ ﻟﹶﺄﹸﻋِﻴﺬﹶﻧﻪ ،ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻋﻦ ﺷﻲﺀٍ ﺃﹶﻧﺎ ﻓﹶﺎﻋِﻠﹸﻪ ﺗﺮﺩﺩِﻱ ﻋﻦ ﻗﹶﺒﺾِ ﻧﻔﹾﺲِ ﻋﺒﺪِﻱ
) (1ﻛﻼﻡ ﺍﻟﺸﺎﺭﺡ ﻫﺬﺍ ﻧﻘﻠﻪ ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ ) ﺍﳌﻮﺿﻮﻋﺎﺕ ﺹ ٦٢ﻃﺒﻌﺔ ﺍﳍﻨﺪ ( ،ﺑﺸﻲﺀ ﻣﻦ ﺍﻻﺧﺘﺼﺎﺭ ،ﻭﻧﺴﺒﻪ ﻟﺒﻌﻀﻬﻢ ﺩﻭﻥ ﺗﻌﻴﲔ ﺍﻟﻘﺎﺋﻞ .ﻭﻧﻘﻠﻪ ﺍﻟﻌﺠﻠﻮﱐ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎ ) ( ١٩٤ : ٢ﻋﻦ ﺍﻟﻘﺎﺭﻱ . ) (2ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺎﺕ . ٦٤ - ٦٢ ) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٧٧ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ١٧٧ ٣٨٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤﺆﻣِﻦِ ،ﻳﻜﹾﺮﻩ ﺍﻟﹾﻤﻮﺕ ﻭﺃﹶﻛﹾﺮﻩ ﻣﺴﺎﺀَﺗﻪ{ ).(٢) (١ ﻭﺍﻟﹾﻮﻟِﻲ :ﺧِﻠﹶﺎﻑ ﺍﻟﹾﻌﺪﻭ ،ﻭﻫﻮ ﻣﺸﺘﻖ ﻣِﻦ ﺍﻟﹾﻮﻟﹶﺎﺀِ ،ﻭﻫﻮ ﺍﻟﺪﻧﻮ ﻭﺍﻟﺘﻘﹶﺮﺏ ،ﻓﹶﻮﻟِﻲ ﺍﷲ :ﻫﻮ ﻣﻦ ﻭﺍﻟﹶﻰ ﺍﷲ ﺑِﻤﻮﺍﻓﹶﻘﹶﺘِﻪ ﻣﺤﺒﻮﺑﺎﺗِﻪ ،ﻭﺍﻟﺘﻘﹶﺮﺏِ ﺇﻟﻴﻪ ﺑِﻤﺮﺿﺎﺗِﻪ ،ﻭﻫﺆﻟﹶﺎﺀِ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﻓِﻴﻬِﻢ: }
ÇËÈ %[`t•øƒxC ¼ã&©! @yèøgs† ©!$# È,-Gtƒ `tBur
ﻟﹶﻤﺎ ﻧﺰﻟﹶﺖِ ﺍﻵﻳﺔ ،ﻗﹶﺎﻝﹶ ﺍﻟﻨﱯ
r
.(٣) {4 Ü=Å¡tFøts† Ÿw ß]ø‹ym ô`ÏB çmø%ã—ö•tƒurﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺫﹶﺭ
t
}ﻳﺎ ﺃﹶﺑﺎ ﺫﹶﺭ ،ﻟﹶﻮ ﻋﻤِﻞﹶ ﺍﻟﻨﺎﺱ ﺑِﻬﺬِﻩ ﺍﻵﻳﺔ ﻟﹶﻜﹶﻔﹶﺘﻬﻢ.(٥) (٤) {
ﻓﹶﺎﻟﹾﻤﺘﻘﹸﻮﻥﹶ ﻳﺠﻌﻞﹸ ﺍﷲ ﻟﹶﻬﻢ ﻣﺨﺮﺟﺎ ﻣِﻤﺎ ﺿﺎﻕ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ،ﻭﻳﺮﺯﻗﹸﻬﻢ ﻣِﻦ ﺣﻴﺚﹸ ﻟﹶﺎ ﻳﺤﺘﺴِﺒﻮﻥﹶ، ﻓﹶﻴﺪﻓﹶﻊ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﹾﻤﻀﺎﺭ ،ﻭﻳﺠﻠِﺐ ﻟﹶﻬﻢ ﺍﻟﹾﻤﻨﺎﻓِﻊ ،ﻭﻳﻌﻄِﻴﻬِﻢ ﺍﷲ ﺃﹶﺷﻴﺎﺀَ ﻳﻄﹸﻮﻝﹸ ﺷﺮﺣﻬﺎ ،ﻣِﻦ ﺍﻟﹾﻤﻜﹶﺎﺷﻔﹶﺎﺕِ ﻭﺍﻟﺘﺄﹾﺛِﲑﺍﺕِ.
ﺃﹶﻛﹾﺮﻡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻗﻮﻟﻪ ) :ﻭﺃﹶﻛﹾﺮﻣﻬﻢ ﻋِﻨﺪ ﺍﷲ ﺃﹶﻃﹾﻮﻋﻬﻢ ﻭﺃﹶﺗﺒﻌﻬﻢ ﻟِﻠﹾﻘﹸﺮﺁﻥِ (. ﺵ :ﺃﹶﺭﺍﺩ ﺃﹶﻛﹾﺮﻡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻫﻮ ﺍﻟﹾﺄﹶﻃﹾﻮﻉ ﷲ ،ﻭﺍﻟﹾﺄﹶﺗﺒﻊ ﻟِﻠﹾﻘﹸﺮﺁﻥِ ،ﻭﻫﻮ ﺍﻟﹾﺄﹶﺗﻘﹶﻰ ،ﻭﺍﻟﹾﺄﹶﺗﻘﹶﻰ ﻫﻮ ﺍﻟﹾﺄﹶﻛﹾﺮﻡ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
)¨bÎ
& .(٦) {4 öNä39s)ø?r& «!$# y‰YÏã ö/ä3tBt•ò2rﻭﰲ ﺍﻟﺴﻨﻦِ ﻋﻦِ ﺍﻟﻨﱯ rﺃﻧﻪ
ﻗﹶﺎﻝﹶ} :ﻟﹶﺎ ﻓﹶﻀﻞﹶ ﻟِﻌﺮﺑِﻲ ﻋﻠﻰ ﻋﺠﻤِﻲ ،ﻭﻟﹶﺎ ﻟِﻌﺠﻤِﻲ ﻋﻠﻰ ﻋﺮﺑِﻲ ،ﻭﻟﹶﺎ ﻟِﺄﹶﺑﻴﺾ ﻋﻠﻰ ﺃﹶﺳﻮﺩ ،ﻭﻟﹶﺎ ﻟِﺄﹶﺳﻮﺩ ﻋﻠﻰ ﺃﹶﺑﻴﺾ ،ﺇِﻟﱠﺎ ﺑِﺎﻟﺘﻘﹾﻮﻯ ،ﺍﻟﻨﺎﺱ ﻣِﻦ ﺁﺩﻡ ،ﻭﺁﺩﻡ ﻣِﻦ ﺗﺮﺍﺏٍ{ ) .(٧ﻭﺑِﻬﺬﹶﺍ ﺍﻟﺪﻟِﻴﻞِ ﻳﻈﹾﻬﺮ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ). (٦١٣٧ ) (2ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ٢٩٧ -٢٩٢ : ١١ﻣﻦ ﺍﻟﻔﺘﺢ ( .ﻭﻗﺪ ﺃﻓﺎﺽ ﺍﳊﺎﻓﻆ ﰲ ﺷﺮﺣﻪ ﻭﲣﺮﻳﺞ ﻣﺎ ﻭﺭﺩ ﰲ ﻣﻌﻨﺎﻩ .ﻭﺻﺮﺡ ﺍﳊﺎﻓﻆ ﺑﺄﻧﻪ ﻟﻴﺲ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ .ﻭﺑﲔ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻫﻨﺎ ﻭﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ -ﺍﺧﺘﻼﻑ ﰲ ﺃﺣﺮﻑ ﻳﺴﲑﺓ ،ﻻ ﺗﻐﲑ ﺍﳌﻌﲎ .ﻓﻠﻢ ﺃﻏﲑﻫﺎ ،ﻟﻌﻞ ﺍﻟﺸﺎﺭﺡ ﻳﺮﻭﻱ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻏﲑ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ . ) (3ﺳﻮﺭﺓ ﺍﻟﻄﱠﻠﹶﺎﻕِ ﺍﻵﻳﺘﺎﻥ . ٣ ، ٢ ) (4ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٢٠ﺃﲪﺪ ) ، (١٧٩/٥ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٢٥ ) (5ﺭﻭﺍﻩ ﺑﻨﺤﻮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻣﻄﻮﻻ ،ﻛﻤﺎ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ . ٣٨٨ : ٨ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺁﻳﺔ . ١٣ ) (7ﺃﲪﺪ ). (٤١١/٥ ٣٨٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺿﻌﻒ ﺗﻨﺎﺯﻋِﻬِﻢ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﹾﻔﹶﻘِﲑِ ﺍﻟﺼﺎﺑِﺮِ ﻭﺍﻟﹾﻐﻨِﻲ ﺍﻟﺸﺎﻛِﺮِ ،ﻭﺗﺮﺟِﻴﺢِ ﺃﹶﺣﺪِﻫِﻤﺎ ﻋﻠﻰ ﺍﻟﹾﺂﺧﺮِ ،ﻭﺃﹶﻥﱠ ﺍﻟﺘﺤﻘِﻴﻖ ﺃﹶﻥﱠ ﺍﻟﺘﻔﹾﻀِﻴﻞﹶ ﻟﹶﺎ ﻳﺮﺟِﻊ ﺇﱃ ﺫﹶﺍﺕِ ﺍﻟﹾﻔﹶﻘﹾﺮِ ﻭﺍﻟﹾﻐِﻨﻰ ،ﻭﺇِﻧﻤﺎ ﻳﺮﺟِﻊ ﺇﱃ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﻭﺍﻟﹾﺄﹶﺣﻮﺍﻝِ ﻭﺍﻟﹾﺤﻘﹶﺎﺋِﻖِ ،ﻓﹶﺎﻟﹾﻤﺴﺄﹶﻟﹶﺔ ﻓﹶﺎﺳِﺪﺓ ﰲ ﻧﻔﹾﺴِﻬﺎ .ﻓﹶﺈِﻥﱠ ﺍﻟﺘﻔﹾﻀِﻴﻞﹶ ﻋِﻨﺪ ﺍﷲ ﺑِﺎﻟﺘﻘﹾﻮﻯ ﻭﺣﻘﹶﺎﺋِﻖِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻟﹶﺎ ﺑِﻔﹶﻘﹾﺮٍ ﻭﻟﹶﺎ ﻏِﻨﻰ .ﻭﻟِﻬﺬﹶﺍ -ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ - ﻗﹶﺎﻝﹶ ﻋﻤﺮ
t
ﺍﻟﹾﻐِﻨﻰ ﻭﺍﻟﹾﻔﹶﻘﹾﺮ ﻣﻄِﻴﺘﺎﻥِ ،ﻟﹶﺎ ﺃﹸﺑﺎﻟِﻲ ﺃﹶﻳﻬﻤﺎ
ﺭﻛِﺒﺖ .ﻭﺍﻟﹾﻔﹶﻘﹾﺮ ﻭﺍﻟﹾﻐِﻨﻰ ﺍﺑﺘِﻠﹶﺎﺀٌ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟِﻌﺒﺪِﻩ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} : Ç`tBt•ø.r& ú†În1u‘ ãAqà)uŠsù ¼çmyJ¨ètRur ¼çmtBt•ø.r'sù ¼çmš/u‘ çm9n=tGö/$#
$tB #sŒÎ) ß`»|¡RM}$# $¨Br'sù
.(١) {ÇÊÎÈﺍﻵﻳﺔ ﻓﹶﺈِﻥِ ﺍﺳﺘﻮﻳﺎ -ﺍﻟﹾﻔﹶﻘِﲑ
ﺍﻟﺼﺎﺑِﺮ ﻭﺍﻟﹾﻐﻨِﻲ ﺍﻟﺸﺎﻛِﺮ - ﰲ ﺍﻟﺘﻘﹾﻮﻯ ،ﺍﺳﺘﻮﻳﺎ ﰲ ﺍﻟﺪﺭﺟﺔ ،ﻭﺇِﻥﹾ ﻓﹶﻀﻞﹶ ﺃﹶﺣﺪﻫﻤﺎ ﻓِﻴﻬﺎ ﻓﹶﻬﻮ ﺍﻟﹾﺄﹶﻓﹾﻀﻞﹸ ﻋِﻨﺪ ﺍﷲ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻔﹶﻘﹾﺮ ﻭﺍﻟﹾﻐِﻨﻰ ﻟﹶﺎ ﻳﻮﺯﻧﺎﻥِ ،ﻭﺇِﻧﻤﺎ ﻳﻮﺯﻥﹸ ﺍﻟﺼﺒﺮ ﻭﺍﻟﺸﻜﹾﺮ. ﻭﻣِﻨﻬﻢ ﻣﻦ ﺃﹶﺣﺎﻝﹶ ﺍﳌﺴﺄﻟﺔ ﻣِﻦ ﻭﺟﻪ ﺁﺧﺮ :ﻭﻫﻮ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻧِﺼﻒ ﺻﺒﺮ ﻭﻧِﺼﻒ ﺷﻜﹾﺮ، ﻓﹶﻜﹸﻞﱞ ﻣِﻨﻬﻤﺎ ﻟﹶﺎ ﺑﺪ ﻟﻪ ﻣِﻦ ﺻﺒﺮٍ ﻭﺷﻜﹾﺮٍ .ﻭﺇِﻧﻤﺎ ﺃﹶﺧﺬﹶ ﺍﻟﻨﺎﺱ ﻓﹶﺮﻋﺎ ﻣِﻦ ﺍﻟﺼﺒﺮِ ﻭﻓﹶﺮﻋﺎ ﻣِﻦ ﺍﻟﺸﻜﹾﺮِ، ﻭﺃﹶﺧﺬﹸﻭﺍ ﰲ ﺍﻟﺘﺮﺟِﻴﺢِ ،ﻓﹶﺠﺮﺩﻭﺍ ﻏﹶﻨِﻴﺎ ﻣﻨﻔِﻘﹰﺎ ﻣﺘﺼﺪﻗﹰﺎ ﺑﺎﺫِﻟﹰﺎ ﻣﺎﻟﹶﻪ ﰲ ﻭﺟﻮﺏِ ﺍﻟﹾﻘﹸﺮﺏِ ﺷﺎﻛِﺮﺍ ﷲ ﻋﻠﻴﻪ ،ﻭﻓﹶﻘِﲑﺍ ﻣﺘﻔﹶﺮﻏﹰﺎ ﻟِﻄﹶﺎﻋﺔ ﺍﷲ ﻭﻟِﺄﹶﺩﺍﺀِ ﺍﻟﹾﻌِﺒﺎﺩﺍﺕِ ﺻﺎﺑِﺮﺍ ﻋﻠﻰ ﻓﹶﻘﹾﺮِﻩ .ﻭﺣِﻴﻨﺌِﺬٍ ﻳﻘﹶﺎﻝﹸ :ﺇِﻥﱠ ﺃﹶﻛﹾﻤﻠﹶﻬﻤﺎ ﺃﹶﻃﹾﻮﻋﻬﻤﺎ ﻭﺃﹶﺗﺒﻌﻬﻤﺎ ،ﻓﹶﺈِﻥﹾ ﺗﺴﺎﻭﻳﺎ ﺗﺴﺎﻭﺕ ﺩﺭﺟﺘﻬﻤﺎ .ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ .ﻭﻟﹶﻮ ﺻﺢ ﺍﻟﺘﺠﺮِﻳﺪ، ﻟﹶﺼﺢ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﺃﹶﻳﻤﺎ ﺃﹶ ﹾﻓﻀﻞﹸ ،ﻣﻌﺎﻓﹰﻰ ﺷﺎﻛِﺮ ﺃﹶﻭ ﻣﺮِﻳﺾ ﺻﺎﺑِﺮ .ﺃﻭ ﻣﻄﹶﺎﻉ ﺷﺎﻛِﺮ ﺃﹶﻭ ﻣﻬﺎﻥﹲ ﺻﺎﺑِﺮ. ﺃﹶﻭ ﺁﻣِﻦ ﺷﺎﻛِﺮ ﺃﹶﻭ ﺧﺎﺋِﻒ ﺻﺎﺑِﺮ ؟ ﻭﻧﺤﻮ ﺫﹶﻟِﻚ.
ﺍﻟﹾﺈِﳝﺎﻥﹸ
ﺃﹶﺭﻛﹶﺎﻥﹸ ﺍﻟﹾﺈِﳝﺎﻥِ ﻗﻮﻟﻪ ) :ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ :ﻫﻮ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑﺎﷲ ،ﻭﻣﻠﹶﺎﺋِﻜﹶﺘِﻪ ،ﻭﻛﹸﺘﺒِﻪ ،ﻭﺭﺳﻠِﻪ ،ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ،ﻭﺍﻟﹾﻘﹶﺪﺭِ، ﺧﻴﺮِﻩ ﻭﺷﺮﻩ ،ﻭﺣﻠﹾﻮِﻩ ﻭﻣﺮﻩ ،ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ (. ﺵ :ﺗﻘﹶﺪﻡ ﺃﹶﻥﱠ ﻫﺬﻩ ﺍﻟﹾﺨِﺼﺎﻝﹶ ﻫﻲ ﺃﹸﺻﻮﻝﹸ ﺍﻟﺪﻳﻦِ ،ﻭﺑِﻬﺎ ﺃﹶﺟﺎﺏ ﺍﻟﻨﱯ rﰲ ﺣﺪِﻳﺚِ ﺟِﺒﺮِﻳﻞﹶ ﺍﻟﹾﻤﺸﻬﻮﺭِ ﺍﻟﹾﻤﺘﻔﹶﻖِ ﻋﻠﻰ ﺻِﺤﺘِﻪ ،ﺣِﲔ ﺟﺎﺀَ ﺇﱃ ﺍﻟﻨﱯ rﻋﻠﻰ ﺻﻮﺭﺓ ﺭﺟﻞٍ ﺃﹶﻋﺮﺍﺑِﻲ ،ﻭﺳﺄﹶﻟﹶﻪ ﻋﻦِ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﻔﹶﺠﺮِ ﺁﻳﺔ . ١٥ ٣٨٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻓﹶﻘﹶﺎﻝﹶ} :ﺃﹶﻥﹾ ﺗﺸﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ ،ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﷲ ،ﻭﺗﻘِﻴﻢ ﺍﻟﺼﻼﺓ، ﻭﺗﺆﺗِﻲ ﺍﻟﺰﻛﹶﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥﹶ ،ﻭﺗﺤﺞ ﺍﻟﹾﺒﻴﺖ ﺇِﻥِ ﺍﺳﺘﻄﹶﻌﺖ ﺇﻟﻴﻪ ﺳﺒِﻴﻠﹰﺎ{.
)(١
ﻭﺳﺄﹶﻟﹶﻪ ﻋﻦِ
ﺍﻟﹾﺈِﳝﺎﻥِ ؟ ﻓﹶﻘﹶﺎﻝﹶ} :ﺃﹶﻥﹾ ﺗﺆﻣِﻦ ﺑﺎﷲ ،ﻭﻣﻠﹶﺎﺋِﻜﹶﺘِﻪ ،ﻭﻛﹸﺘﺒِﻪ ،ﻭﺭﺳﻠِﻪ ،ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ،ﻭﺗﺆﻣِﻦ ﺑِﺎﻟﹾﻘﹶﺪﺭِ،
ﺧﻴﺮِﻩ ﻭﺷﺮﻩ (٢) {.ﻭﺳﺄﹶﻟﹶﻪ ﻋﻦِ ﺍﻟﹾﺈِﺣﺴﺎﻥِ ؟ ﻓﹶﻘﹶﺎﻝﹶ} :ﺃﹶﻥﹾ ﺗﻌﺒﺪ ﺍﷲ ﻛﹶﺄﹶﻧﻚ ﺗﺮﺍﻩ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﺗﻜﹸﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ (٣) {.ﻭﻗﹶﺪ ﺛﹶﺒﺖ ﻛﹶﺬﹶﻟِﻚ (٤) ﰲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ :ﺃﻧﻪ ﻛﹶﺎﻥﹶ ﻳﻘﹾﺮﺃﹸ ﰲ ﺭﻛﹾﻌﺘﻲ ﺍﻟﹾﻔﹶﺠﺮِ ﺗﺎﺭﺓ ﺑِﺴﻮﺭﺗﻲ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ :ﻗﹸﻞﹾ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻜﹶﺎﻓِﺮﻭﻥﹶ ،ﻭﻗﹸﻞﹾ ﻫﻮ ﺍﷲ ﺃﹶﺣﺪ .ﻭﺗﺎﺭﺓ ﺑِﺂﻳﺘﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ :ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ} : ) (٥) {$uZøŠs9Îﺍﻵﻳﺔ ،ﻭﺍﻟﱵ ﰲ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ} : $uZoY÷•t/
{ ö / ä 3 u Z÷ •t /u r
)(٦
ﺍﻵﻳﺔ ] .ﻭ [ ﻓﹶﺴﺮ
r
tAÌ“Ré& !$tBur «!$$Î/ $¨YtB#uä (#þqä9qè%
¥ä!#uqy™ 7pyJÎ=Ÿ2 4’n<Î) (#öqs9$yès? É=»tGÅ3ø9$# Ÿ@÷dr'¯»tƒ ö@è%
ﺍﻟﹾﺈِﳝﺎﻥﹶ ﰲ ﺣﺪِﻳﺚِ ﻭﻓﹾﺪِ ﻋﺒﺪِ ﺍﻟﹾﻘﹶﻴﺲِ ،ﺍﻟﹾﻤﺘﻔﹶﻖِ
ﻋﻠﻰ ﺻِﺤﺘِﻪ ،ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ} :ﺁﻣﺮﻛﹸﻢ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺑﺎﷲ ﻭﺣﺪﻩ ،ﺃﹶﺗﺪﺭﻭﻥﹶ ﻣﺎ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑﺎﷲ ﻭﺣﺪﻩ ؟ ﺷﻬﺎﺩﺓ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﻪ ،ﻭﺇِﻗﹶﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇِﻳﺘﺎﺀُ ﺍﻟﺰﻛﹶﺎﺓ ،ﻭﺃﹶﻥﹾ
) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٥٢/١ ) (2ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٢٧/١ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٥٠ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (٦٤ ﺃﲪﺪ ). (٤٢٦/٢ ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺫﻟﻚ " ،ﻭﻫﻮ ﺧﻄﺄ . ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ١٣٦ ) (6ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ٦٤ ٣٨٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﺆﺩﻭﺍ ﺧﻤﺲ ﻣﺎ ﻏﹶﻨِﻤﺘﻢ.(١) { ﻭﻣﻌﻠﹸﻮﻡ ﺃﻧﻪ ﻟﹶﻢ ﻳﺮِﺩ ﺃﹶﻥﱠ ﻫﺬﻩ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﺗﻜﹸﻮﻥﹸ ﺇِﳝﺎﻧﺎ ﺑﺎﷲ ﺑِﺪﻭﻥِ ﺇِﳝﺎﻥِ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﻟِﻤﺎ ﻗﹶﺪ ﺃﹶﺧﺒﺮ ﰲ ﻏﹶﻴﺮِ ﻣﻮﺿِﻊٍ ﺃﻧﻪ ﻟﹶﺎ ﺑﺪ ﻣِﻦ ﺇِﳝﺎﻥِ ﺍﻟﹾﻘﹶﻠﹾﺐِ .ﻓﹶﻌﻠِﻢ ﺃﹶﻥﱠ ﻫﺬﻩ ﻣﻊ ﺇِﳝﺎﻥِ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻫﻮ ﺍﻟﹾﺈِﳝﺎﻥﹸ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﻰ ﻫﺬﹶﺍ.
ﻟﹶﺎ ﻳﺜﹾﺒﺖ ﺣﻜﹾﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﻌﻤﻞِ ﻣﻊ ﺍﻟﺘﺼﺪِﻳﻖِ
ﻭﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻤﻠﹸﻮﺀَﺍﻥِ ﺑِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﹶﻥﱠ ﺍﻟﺮﺟﻞﹶ ﻟﹶﺎ ﻳﺜﹾﺒﺖ ﻟﻪ ﺣﻜﹾﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﻌﻤﻞِ ﻣﻊ ﺍﻟﺘﺼﺪِﻳﻖِ ،ﻭﻫﺬﹶﺍ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﻣﻌﲎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﹶﺎﺓ ،ﻓﹶﺈِﻥﱠ ﺗِﻠﹾﻚ ﺇِﻧﻤﺎ ﻓﹶﺴﺮﺗﻬﺎ ﺍﻟﺴﻨﺔ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑﻴﻦ ﻣﻌﻨﺎﻩ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ .ﻓﹶﻤِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : ôMn=Å_ur ª!$#
{öNåkæ5qè=è%
öNs9 §NèO ¾Ï&Î !qß™ u‘ur
)(٢
ﺍﻵﻳﺔ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
{(#qç/$s?ö•tƒ
)(٣
)t•Ï.èŒ #sŒÎ) tûïÏ%©!$# šcqãZÏB÷sßJø9$# $yJ¯RÎ
)«!$$Î/ (#qãZtB#uä tûïÏ%©!$# šcqãYÏB÷sßJø9$# $yJ¯RÎ
ﺍﻵﻳﺔ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
4Ó®Lym šc qã YÏ B÷s ムŸw y7 În/ u‘u r Ÿxsù
(# qßJÏ k= |¡ç„u r |Mø ŠŸÒ s% $£JÏiB %[`t• ym öNÎ hÅ¡àÿ Rr& þ’Îû (#r߉Šgs † Ÿw §NèO óOßg oY ÷•t / t•yfx © $yJŠÏù x8qßJ Åj3 ysム@ $VJŠÎ =ó¡n
{ÇÏÎÈ
)(٤
ﻓﻨﻔﹾﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺣﱴ ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﹾﻐﺎﻳﺔ -ﺩﻝﱠ ﻋﻠﻰ ﺃﹶﻥﱠ ﻫﺬﻩ ﺍﻟﹾﻐﺎﻳﺔ
ﻓﹶﺮﺽ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ،ﻓﹶﻤﻦ ﺗﺮﻛﹶﻬﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻮﻋِﻴﺪِ ] ﻭ [ ﻟﹶﻢ ﻳﻜﹸﻦ ﻗﹶﺪ ﺃﹶﺗﻰ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺍﻟﹾﻮﺍﺟِﺐِ ،ﺍﻟﺬﻱ ﻭﻋِﺪ ﺃﹶﻫﻠﹸﻪ ﺑِﺪﺧﻮﻝِ ﺍﻟﹾﺠﻨﺔ ﺑِﻠﹶﺎ ﻋﺬﹶﺍﺏٍ .ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ ﺇِﻥﱠ ﺑﻴﻦ ﺗﻔﹾﺴِﲑِ ﺍﻟﻨﱯ rﺍﻟﹾﺈِﳝﺎﻥﹶ ﰲ ﺣﺪِﻳﺚِ ﺟﺒﺮﺍﺋﻴﻞﹶ ﻭﺗﻔﹾﺴِﲑِﻩ ﺇِﻳﺎﻩ ﰲ ﺣﺪِﻳﺚِ ﻭﻓﹾﺪِ ﻋﺒﺪِ ﺍﻟﹾﻘﹶﻴﺲِ ﻣﻌﺎﺭﺿﺔ؛ ﻷﻧﻪ ﻓﹶﺴﺮ ﺍﻟﹾﺈِﳝﺎﻥِ ﰲ ﺣﺪِﻳﺚِ ﺟﺒﺮِﺍﺋﻴﻞﹶ ﺑﻌﺪ ﺗﻔﹾﺴِﲑِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻓﹶﻜﹶﺎﻥﹶ ﺍﳌﻌﲎ ﺃﻧﻪ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑﺎﷲ ﻭﻣﻠﹶﺎﺋِﻜﹶﺘِﻪ ﻭﻛﹸﺘﺒِﻪ ﻭﺭﺳﻠِﻪ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ﻣﻊ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﺍﻟﱵ ﺫﹶﻛﹶﺮﻫﺎ ﰲ ﺗﻔﹾﺴِﲑِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﺣﺴﺎﻥﹶ ﻣﺘﻀﻤﻦ ﻟِﻠﹾﺈِﳝﺎﻥِ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺰﻛﺎﺓ ) ، (١٣٣٤ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺷﺮﺑﺔ )، (٥٦٩٢ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺷﺮﺑﺔ ) ، (٣٦٩٢ﺃﲪﺪ ). (٣٦١/١ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ ﺁﻳﺔ . ٢ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺁﻳﺔ . ١٥ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٦٥ ٣٩٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺬﻱ ﻗﹶﺪﻡ ﺗﻔﹾﺴِﲑﻩ ﻗﹶﺒﻞﹶ ﺫﻛﺮﻩ .ﺑِﺨِﻠﹶﺎﻑِ ﺣﺪِﻳﺚِ ﻭﻓﹾﺪِ ﻋﺒﺪِ ﺍﻟﹾﻘﹶﻴﺲِ ،ﻷﻧﻪ ﻓﹶﺴﺮﻩ ﺍﺑﺘِﺪﺍﺀً ،ﻟﹶﻢ ﻳﺘﻘﹶﺪﻡ ﻗﺒﻠﻪ ﺗﻔﹾﺴِﲑ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ .ﻭﻟﹶﻜِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺠﻮﺍﺏ ﻟﹶﺎ ﻳﺘﺄﹶﺗﻰ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﻣِﻦ ﺗﻔﹾﺴِﲑِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﺤﺪِﻳﺚﹸ ﻭﻓﹾﺪِ ﻋﺒﺪِ ﺍﻟﹾﻘﹶﻴﺲِ ﻣﺸﻜِﻞﹲ ﻋﻠﻴﻪ. ﻭﻣِﻤﺎ ﻳﺴﺄﹶﻝﹸ ﻋﻨﻪ :ﺃﻧﻪ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻣﺎ ﺃﹶﻭﺟﺒﻪ ﺍﷲ ﻣِﻦ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﺍﻟﻈﱠﺎﻫِﺮﺓ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺍﻟﹾﺨِﺼﺎﻝِ ﺍﻟﹾﺨﻤﺲِ ﺍﻟﱵ ﺃﹶﺟﺎﺏ ﺑِﻬﺎ ﺍﻟﻨﱯ
r
ﰲ ﺣﺪِﻳﺚِ ﺟﺒﺮِﺍﺋﻴﻞﹶ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ،ﻓﹶﻠِﻢ ﻗﹶﺎﻝﹶ ﺇِﻥﱠ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻫﺬﻩ
ﺍﻟﹾﺨِﺼﺎﻝﹸ ﺍﻟﹾﺨﻤﺲ ؟ ﻭﻗﹶﺪ ﺃﹶﺟﺎﺏ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ﺑِﺄﹶﻥﱠ ﻫﺬﻩ ﺃﹶﻇﹾﻬﺮ ﺷﻌﺎﺋِﺮِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺃﹶﻋﻈﹶﻤﻬﺎ، ﻭﺑِﻘِﻴﺎﻣِﻪ ﺑِﻬﺎ ﻳﺘِﻢ ﺍﺳﺘِﺴﻠﹶﺎﻣﻪ ،ﻭﺗﺮﻛﹸﻪ ﻟﹶﻬﺎ ﻳﺸﻌِﺮ ﺑِﺎﻧﺤِﻠﹶﺎﻝِ ] ﻗﹶﻴﺪِ [ ) (١ﺍﻧﻘِﻴﺎﺩِﻩ. ﻭﺍﻟﺘﺤﻘِﻴﻖ :ﺃﹶﻥﱠ ﺍﻟﻨﱯ rﺫﹶﻛﹶﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﺍﺳﺘِﺴﻠﹶﺎﻡ ﺍﻟﹾﻌﺒﺪِ ﻟِﺮﺑﻪ ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﺍﻟﺬﻱ ﻳﺠِﺐ ﷲ ] ﻋِﺒﺎﺩﺓ ﻣﺤﻀﺔ [
)(٢
ﻋﻠﻰ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ،ﻓﹶﻴﺠِﺐ ﻋﻠﻰ ﻛﹸﻞﱢ ﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺎﺩِﺭﺍ ﻋﻠﻴﻪ ،ﻟِﻴﻌﺒﺪ ﺍﷲ ﺑِﻬﺎ
ﻣﺨﻠِﺼﺎ ﻟﻪ ﺍﻟﺪﻳﻦ ،ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﹾﺨﻤﺲ ،ﻭﻣﺎ ﺳِﻮﻯ ﺫﹶﻟِﻚ ﻓﹶﺈِﻧﻤﺎ ﻳﺠِﺐ ﺑِﺄﹶﺳﺒﺎﺏٍ ﻭﻣﺼﺎﻟِﺢ ،ﻓﹶﻠﹶﺎ ﻳﻌﻠﹶﻢ ﻭﺟﻮﺑﻬﺎ ﺟﻤِﻴﻊ ﺍﻟﻨﺎﺱِ ،ﺑﻞﹾ ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓﹶﺮﺿﺎ ﻋﻠﻰ ﺍﻟﹾﻜِﻔﹶﺎﻳﺔ ،ﻛﹶﺎﻟﹾﺠِﻬﺎﺩِ ،ﻭﺍﻟﹾﺄﹶﻣﺮِ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﹾﻤﻨﻜﹶﺮِ ،ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﹶﻟِﻚ ﻣِﻦ ﺇِﻣﺎﺭﺓ ،ﻭﺣﻜﹾﻢٍ ،ﻭﻓﹸﺘﻴﺎ ،ﻭﺇِﻗﹾﺮﺍﺀٍ، ﻭﺗﺤﺪِﻳﺚٍ ،ﻭﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ] .ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﺠِﺐ (٣) [ ﺑِﺴﺒﺐِ ﺣﻖ ﺍﻟﹾﺂﺩﻣِﻴﲔ ،ﻓﹶﻴﺨﺘﺺ ﺑﻪ ﻣﻦ ﻭﺟﺐ ﻟﻪ ﻭﻋﻠﻴﻪ ،ﻭﻗﹶﺪ ﻳﺴﻘﹸﻂﹸ ﺑِﺈِﺳﻘﹶﺎﻃِﻪ ،ﻣِﻦ ﻗﹶﻀﺎﺀِ ﺍﻟﺪﻳﻮﻥِ ،ﻭﺭﺩ ﺍﻟﹾﺄﹶﻣﺎﻧﺎﺕِ ﻭﺍﻟﹾﻐﺼﻮﺏِ ،ﻭﺍﻟﹾﺈِﻧﺼﺎﻑِ ﻣِﻦ ﺍﻟﹾﻤﻈﹶﺎﻟِﻢِ ،ﻣِﻦ ﺍﻟﺪﻣﺎﺀِ ﻭﺍﻟﹾﺄﹶﻣﻮﺍﻝِ ﻭﺍﻟﹾﺄﹶﻋﺮﺍﺽِ ،ﻭﺣﻘﹸﻮﻕِ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﹾﺄﹶﻭﻟﹶﺎﺩِ ،ﻭﺻِﻠﹶﺔ ﺍﻟﹾﺄﹶﺭﺣﺎﻡِ، ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻮﺍﺟِﺐ ﻣِﻦ ﺫﹶﻟِﻚ ﻋﻠﻰ ﺯﻳﺪٍ ﻏﹶﻴﺮ ﺍﻟﹾﻮﺍﺟِﺐِ ﻋﻠﻰ ﻋﻤﺮٍﻭ .ﺑِﺨِﻠﹶﺎﻑِ ﺻﻮﻡِ ﺭﻣﻀﺎﻥﹶ ﻭﺣﺞ ﺍﻟﹾﺒﻴﺖِ ﻭﺍﻟﺼﻠﹶﻮﺍﺕِ ﺍﻟﹾﺨﻤﺲِ ﻭﺍﻟﺰﻛﹶﺎﺓ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺰﻛﹶﺎﺓ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ] ﺣﻘﺎ [ ) (٤ﻣﺎﻟِﻴﺎ ﻓﹶﺈِﻧﻬﺎ ﻭﺍﺟِﺒﺔ ﷲ ،ﻭﺍﻟﹾﺄﹶﺻﻨﺎﻑ ﺍﻟﺜﱠﻤﺎﻧِﻴﺔ ﻣﺼﺎﺭِﻓﹸﻬﺎ ،ﻭﻟِﻬﺬﹶﺍ ﻭﺟﺒﺖ ﻓِﻴﻬﺎ ﺍﻟﻨﻴﺔ ،ﻭﻟﹶﻢ ﻳﺠﺰ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻠﹶﻬﺎ ﺍﻟﹾﻐﻴﺮ ﻋﻨﻪ ﺑِﻠﹶﺎ ﺇِﺫﹾﻧِﻪ ،ﻭﻟﹶﻢ ﺗﻄﹾﻠﹶﺐ ﻣِﻦ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ،ﻭﺣﻘﹸﻮﻕ ﺍﻟﹾﻌِﺒﺎﺩِ ﻟﹶﺎ ﻳﺸﺘﺮﻁﹸ ﻟﹶﻬﺎ ﺍﻟﻨﻴﺔ ،ﻭﻟﹶﻮ ﺃﹶﺩﺍﻫﺎ ) (1ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﺖ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﰲ ﺍﻷﺻﻞ ) :ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﳏﻀﻪ ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ . ٣١٤ / ٧ﻥ . ) (3ﰲ ﺍﻷﺻﻞ ) :ﻭﺃﻣﺎ ﻣﺎ ﳚﺐ ( ،ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ . ٣١٤ / ٧ﻥ . ) (4ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻫﺎ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ . ٣١٥ / ٧ﻥ . ٣٩١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻏﲑﻩ ﻋﻨﻪ ﺑِﻐﻴﺮِ ﺇِﺫﹾﻧِﻪ ﺑﺮِﺋﹶﺖ ﺫِﻣﺘﻪ ،ﻭﻳﻄﹶﺎﻟﹶﺐ ﺑِﻬﺎ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ .ﻭﻣﺎ ﻳﺠِﺐ ﺣﻘﺎ ﷲ ﺗﻌﺎﱃ، ﻛﹶﺎﻟﹾﻜﹶﻔﱠﺎﺭﺍﺕِ ،ﻫﻮ ﺑِﺴﺒﺐٍ ﻣِﻦ ﺍﻟﹾﻌﺒﺪِ ،ﻭﻓِﻴﻬﺎ ﻣﻌﲎ ﺍﻟﹾﻌﻘﹸﻮﺑﺔ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﺘﻜﹾﻠِﻴﻒ ﺷﺮﻃﹰﺎ ﰲ ﺍﻟﺰﻛﹶﺎﺓ ،ﻓﹶﻠﹶﺎ ﺗﺠِﺐ ﻋﻠﻰ ﺍﻟﺼﻐِﲑِ ﻭﺍﻟﹾﻤﺠﻨﻮﻥِ ﻋِﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﹶﺻﺤﺎﺑِﻪ ﺭﺣِﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﳌﺎ ﻋﺮِﻑ ﰲ ﻣﻮﺿِﻌِﻪ.
٣٩٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩِ ﻭﺷﺮﻩِ ﻭﻗﻮﻟﻪ " ﻭﺍﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩ ﻭﺷﺮﻩ ،ﻭﺣﻠﹾﻮِﻩ ﻭﻣﺮﻩ ،ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ " -ﺗﻘﹶﺪﻡ ﻗﻮﻟﻪ ﺣﺪِﻳﺚِ ﺟﺒﺮﺍﺋﻴﻞﹶ " :ﻭﺗﺆﻣِﻦ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩ ﻭﺷﺮﻩ " ،ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} : .(١) {$uZs9 ª!$# |=tFŸ2 $tBﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
r
ﰲ
žwÎ) !$uZu;‹ÅÁム`©9 @è%
ωZÏã ô`ÏB ¾ÍnÉ‹»yd (#qä9qà)tƒ ×puZ|¡ym öNßgö6ÅÁè? bÎ)ur
ÏäIwàs¯»yd ÉA$yJsù ( «!$# ωZÏã ô`ÏiB @@ä. ö@è% 4 x8ωZÏã ô`ÏB ¾ÍnÉ‹»yd (#qä9qà)tƒ ×py¥ÍhŠy™ öNßgö6ÅÁè? bÎ)ur ( «!$# `ÏB y7t/$|¹r& !$tBur ( «!$# z`ÏJsù 7puZ|¡ym ô`ÏB y7t/$|¹r& !$¨B ÇÐÑÈ $ZVƒÏ‰tn tbqßgs)øÿtƒ tbrߊ%s3tƒ Ÿw ÏQöqs)ø9$#
™ (٢) {4 y7Å¡øÿ¯R `ÏJsù 7py¥Íh‹yﺍﻵﻳﺔ. ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻛﹶﻴﻒ ﻭﺟﻪ ﺍﻟﹾﺠﻤﻊ ﺑﻴﻦ ﻗﻮﻟﻪ " :ﻛﹸﻞﱞ ﻣِﻦ ﻋِﻨﺪِ ﺍﷲ " ﻭﺑﻴﻦ ﻗﻮﻟﻪ" :ﻓﹶﻤِﻦ ﻧﻔﹾﺴِﻚ"؟ ﻗِﻴﻞﹶ :ﻗﻮﻟﻪ " ﻛﹸﻞﱞ ﻣِﻦ ﻋِﻨﺪِ ﺍﷲ " :ﺍﻟﹾﺨِﺼﺐ ﻭﺍﻟﹾﺠﺪﺏ ،ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﹾﻬﺰِﳝﺔ ،ﻛﹸﻠﱡﻬﺎ ﻣِﻦ ﻋِﻨﺪِ ﺍﷲ ،ﻭﻗﻮﻟﻪ " ﻓﹶﻤِﻦ ﻧﻔﹾﺴِﻚ :" ﺃﻱ :ﻣﺎ ﺃﹶﺻﺎﺑﻚ ﻣِﻦ ﺳﻴﺌﹶﺔ ﻣِﻦ ﺍﷲ ﻓﹶﺒِﺬﹶﻧﺐِ ﻧﻔﹾﺴِﻚ ﻋﻘﹸﻮﺑﺔ ﻟﹶﻚ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ .(٣) {ö/ä3ƒÏ‰÷ƒr& ôMt6|¡x. $yJÎ6sù 7pt6ŠÅÁ•B `ÏiB Nà6t7»|¹r& !$tBur } :ﻳﺪﻝﱡ ﻋﻠﻰ ﺫﹶﻟِﻚ ﻣﺎ ﺭﻭِﻱ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ tﺃﻧﻪ ﻗﹶﺮﺃﹶ (٤) {4 y7Å¡øÿ¯R `ÏJsù 7py¥Íh‹y™ `ÏB y7t/$|¹r& !$tBur } :ﻭﺃﹶﻧﺎ ﻛﹶﺘﺒﺘﻬﺎ ﻋﻠﹶﻴﻚ. ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﺤﺴﻨﺔ ﻫﻨﺎ ﺍﻟﻨﻌﻤﺔ ،ﻭﺑِﺎﻟﺴﻴﺌﹶﺔ ﺍﻟﹾﺒﻠِﻴﺔ ،ﰲ ﺃﹶﺻﺢ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ .ﻭﻗﹶﺪ ﻗِﻴﻞﹶ :ﺍﻟﹾﺤﺴﻨﺔ ﺍﻟﻄﱠﺎﻋﺔ ،ﻭﺍﻟﺴﻴﺌﹶﺔ ﺍﻟﹾﻤﻌﺼِﻴﺔ ] .ﻭ [ ﻗِﻴﻞﹶ :ﺍﻟﹾﺤﺴﻨﺔ ﻣﺎ ﺃﹶﺻﺎﺑﻪ ﻳﻮﻡ ﺑﺪﺭٍ ،ﻭﺍﻟﺴﻴﺌﹶﺔ ﻣﺎ ﺃﹶﺻﺎﺑﻪ ﻳﻮﻡ ﺃﹸﺣﺪٍ .ﻭﺍﻟﹾﻘﹶﻮﻝﹸ ﺍﻟﹾﺄﹶﻭﻝﹸ ﺷﺎﻣِﻞﹲ ﳌﻌﲎ ﺍﻟﹾﻘﹶﻮﻝِ ﺍﻟﺜﱠﺎﻟِﺚِ .ﻭﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻟﹶﻴﺲ ﻣﺮﺍﺩﺍ ﺩﻭﻥﹶ ﺍﻟﹾﺄﹶﻭﻝِ ﻗﹶﻄﹾﻌﺎ، ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﻣﻨﺎﻓﹶﺎﺓ ﺑﻴﻦ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺳﻴﺌﹶﺔ ﺍﻟﹾﻌﻤﻞِ ﻭﺳﻴﺌﹶﺔ ﺍﻟﹾﺠﺰﺍﺀِ ﻣِﻦ ﻧﻔﹾﺴِﻪ ،ﻣﻊ ﺃﹶﻥﱠ ﺍﻟﹾﺠﻤِﻴﻊ ﻣﻘﹶﺪﺭ، ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻌﺼِﻴﺔ ﺍﻟﺜﱠﺎﻧِﻴﺔ ﻗﹶﺪ ﺗﻜﹸﻮﻥﹸ ﻋﻘﹸﻮﺑﺔ ﺍﻷﻭﱃ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻣِﻦ ﺳﻴﺌﹶﺎﺕِ ﺍﻟﹾﺠﺰﺍﺀِ ،ﻣﻊ ﺃﹶﻧﻬﺎ ﻣِﻦ ﺳﻴﺌﹶﺎﺕِ ) (1ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ . ٥١ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺍﻵﻳﺘﺎﻥ . ٧٩ - ٧٨ ) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ٣٠ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٧٩ : ٣٩٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻌﻤﻞِ ،ﻭﺍﻟﹾﺤﺴﻨﺔ ﺍﻟﺜﱠﺎﻧِﻴﺔ ﻗﹶﺪ ﺗﻜﹸﻮﻥﹸ ﻣِﻦ ﺛﹶﻮﺍﺏِ ﺍﻷﻭﱃ ،ﻛﹶﻤﺎ ﺩﻝﱠ ﻋﻠﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ. ﻭﻟﹶﻴﺲ ﻟِﻠﹾﻘﹶﺪﺭِﻳﺔ ﺃﹶﻥﹾ ﻳﺤﺘﺠﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ} :
y7Å¡øÿ¯R `ÏJsù
، (١) {4ﻓﹶﺈِﻧﻬﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﹾ
ﻓﹶﻌﻞﹶ ﺍﻟﹾﻌﺒﺪ - ﺣﺴﻨﺔ ﻛﹶﺎﻥﹶ ﺃﹶﻭ ﺳﻴﺌﹶﺔ -ﻓﹶﻬﻮ ﻣﻨﻪ ﻟﹶﺎ ﻣِﻦ ﺍﷲ ! ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻗﹶﺪ ﻓﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﻫﻢ ﻟﹶﺎ ﻳﻔﹶﺮﻗﹸﻮﻥﹶ ،ﻭﻷﻧﻪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
«!$# ωZÏã ô`ÏiB @@ä.
({ ) ، (٢ﻓﹶﺠﻌﻞﹶ ﺍﻟﹾﺤﺴﻨﺎﺕِ ﻣِﻦ ﻋِﻨﺪِ ﺍﷲ،
ﻛﹶﻤﺎ ﺟﻌﻞﹶ ﺍﻟﺴﻴﺌﹶﺎﺕِ ﻣِﻦ ﻋِﻨﺪِ ﺍﷲ ،ﻭﻫﻢ ﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺑِﺬﹶﻟِﻚ ﰲ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ،ﺑﻞﹾ ﰲ ﺍﻟﹾﺠﺰﺍﺀِ .ﻭﻗﻮﻟﻪ ﺑﻌﺪ ﻫﺬﹶﺍ} :
ô`ÏB y7t/$|¹r& !$¨B
{7puZ|¡ym
)(٣
ﻭ}
`ÏB
? (٥) {×puZ|¡ym öNßgö6ÅÁèﻭ } .(٦) {×py¥ÍhŠy™ öNßgö6ÅÁè? bÎ)ur
™ ، (٤) {7py¥Íh‹yﻣِﺜﹾﻞﹸ ﻗﻮﻟﻪ} :
bÎ)ur
ﻭﻓﹶﺮﻕ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻴﻦ ﺍﻟﹾﺤﺴﻨﺎﺕِ ﺍﻟﱵ ﻫﻲ ﺍﻟﻨﻌﻢ ،ﻭﺑﻴﻦ ﺍﻟﺴﻴﺌﹶﺎﺕِ ﺍﻟﱵ ﻫﻲ ﺍﻟﹾﻤﺼﺎﺋِﺐ، ﻓﹶﺠﻌﻞﹶ ﻫﺬﻩ ﻣِﻦ ﺍﷲ ،ﻭﻫﺬﻩ ﻣِﻦ ﻧ ﹾﻔﺲِ ﺍﻟﹾﺈِﻧﺴﺎﻥِ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺤﺴﻨﺔ ﻣﻀﺎﻓﹶﺔ ﺇﱃ ﺍﷲ ،ﺇِﺫﹾ ﻫﻮ ﺃﹶﺣﺴﻦ ﺑِﻬﺎ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪ ،ﻓﹶﻤﺎ ﻣِﻦ ﻭﺟﻪ ﻣِﻦ ﺃﹶﻭﺟﻬِﻬﺎ ﺇِﻟﱠﺎ ﻭﻫﻮ ﻳﻘﹾﺘﻀِﻲ ﺍﻟﹾﺈِﺿﺎﻓﹶﺔ ﺇﻟﻴﻪ ،ﻭﺃﹶﻣﺎ ﺍﻟﺴﻴﺌﹶﺔ ،ﻓﹶﻬﻮ ﺇِﻧﻤﺎ ﻳﺨﻠﹸﻘﹸﻬﺎ ﻟِﺤِﻜﹾﻤﺔ ،ﻭﻫﻲ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺗِﻠﹾﻚ ﺍﻟﹾﺤِﻜﹾﻤﺔ ﻣِﻦ ﺇِﺣﺴﺎﻧِﻪ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺮﺏ ﻟﹶﺎ ﻳﻔﹾﻌﻞﹸ ﺳﻴﺌﹶﺔ ﻗﹶﻂﱡ، ﺑﻞﹾ ﻓِﻌﻠﹸﻪ ﻛﻠﻪ ﺣﺴﻦ ﻭﺧﻴﺮ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٧٩ : ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٧٨ : ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٧٩ : ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٧٩ : ) (5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٧٨ : ) (6ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٧٨ : ٣٩٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟﹶﺎ ﻳﺨﻠﹸﻖ ﺍﻟﻠﱠﻪ ﺷﺮﺍ ﻣﺤﻀﺎ ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻨﱯ
r
ﻳﻘﹸﻮﻝﹸ ﰲ ﺍﻟِﺎﺳﺘِﻔﹾﺘﺎﺡِ} :ﻭﺍﻟﹾﺨﻴﺮ ﻛﻠﻪ ﺑِﻴﺪﻳﻚ ،ﻭﺍﻟﺸﺮ ﻟﹶﻴﺲ
ﺇِﻟﹶﻴﻚ .(١) {ﺃﻱ :ﻓﹶﺈِﻧﻚ ﻟﹶﺎ ﺗﺨﻠﹸﻖ ﺷﺮﺍ ﻣﺤﻀﺎ ،ﺑﻞﹾ ﻛﹸﻞﱡ ﻣﺎ ﺗﺨﻠﹸﻘﹸﻪ ﻓﻔﻴﻪ ﺣِﻜﹾﻤﺔ ،ﻫﻮ ﺑِﺎﻋﺘِﺒﺎﺭِﻫﺎ ﺧﻴﺮ ،ﻭﻟﹶﻜِﻦ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻓﻴﻪ ﺷﺮ ﻟِﺒﻌﺾِ ﺍﻟﻨﺎﺱِ ،ﻓﹶﻬﺬﹶﺍ ﺷﺮ ﺟﺰﺋِﻲ ﺇِﺿﺎﻓِﻲ ،ﻓﹶﺄﹶﻣﺎ ﺷﺮ ﻛﹸﻠﱢﻲ ،ﺃﹶﻭ ﺷﺮ ﻣﻄﹾﻠﹶﻖ - ﻓﹶﺎﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻨﻪ .ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﻟﹶﻴﺲ ﺇﻟﻴﻪ. ﻭﻟِﻬﺬﹶﺍ ﻟﹶﺎ ﻳﻀﺎﻑ ﺍﻟﺸﺮ ﺇﻟﻴﻪ ﻣﻔﹾﺮﺩﺍ ﻗﹶﻂﱡ ،ﺑﻞﹾ ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﺪﺧﻞﹶ ﰲ ﻋﻤﻮﻡِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ، ﻛﹶﻘﹶﻮﻟِﻪ ﺗﻌﺎﱃ (٣) {( «!$# ωZÏã ô`ÏiB @@ä. } ، (٢) {( &äóÓx« Èe@à2 ß,Î=»yz ª!$# } :ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﺴﺒﺐِ ،ﻛﹶﻘﹶﻮﻟِﻪ} :
t,n=y{ $tB ÎhŽŸ° `ÏB
{ÇËÈ
)(٤
ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﺤﺬﹶﻑ ﻓﹶﺎﻋِﻠﹸﻪ،
ﻛﹶﻘﹶﻮﻝِ ﺍﻟﹾﺠِﻦ.(٥) {ÇÊÉÈ #Y‰x©u‘ öNåk›5u‘ öNÍkÍ5 yŠ#u‘r& ôQr& ÇÚö‘F{$# ’Îû `yJÎ/ y‰ƒÍ‘é& ;ŽŸ°r& ü“Í‘ô‰tR Ÿw $¯Rr&ur } : ﻭﻟﹶﻴﺲ ﺇِﺫﹶﺍ ﺧﻠﹶﻖ ﻣﺎ ﻳﺘﺄﹶﺫﱠﻯ ﺑﻪ ﺑﻌﺾ ﺍﻟﹾﺤﻴﻮﺍﻥِ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻓﻴﻪ ﺣِﻜﹾﻤﺔ ،ﺑﻞﹾ ﷲ ﻣِﻦ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔ ﻣﺎ ﻟﹶﺎ ﻳﻘﹶﺪﺭ ﻗﹶﺪﺭﻩ ﺇِﻟﱠﺎ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻟﹶﻴﺲ ﺇِﺫﹶﺍ ﻭﻗﹶﻊ ﰲ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻣﺎ ﻫﻮ ﺷﺮ ﺟﺰﺋِﻲ ﺑِﺎﻟﹾﺈِﺿﺎﻓﹶﺔ -ﻳﻜﹸﻮﻥﹸ ﺷﺮﺍ ﻛﹸﻠﱢﻴﺎ ﻋﺎﻣﺎ ،ﺑﻞِ ﺍﻟﹾﺄﹸﻣﻮﺭ ﺍﻟﹾﻌﺎﻣﺔ ﺍﻟﹾﻜﹸﻠﱢﻴﺔ ﻟﹶﺎ ﺗﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﺧﻴﺮﺍ ﺃﹶﻭ ﻣﺼﻠﹶﺤﺔ ﻟِﻠﹾﻌِﺒﺎﺩِ ،ﻛﹶﺎﻟﹾﻤﻄﹶﺮِ ﺍﻟﹾﻌﺎﻡ ،ﻭﻛﹶﺈِﺭﺳﺎﻟِﻪ ﺭﺳﻮﻻ ﻋﺎﻣﺎ. ﻭﻫﺬﹶﺍ ﻣِﻤﺎ ﻳﻘﹾﺘﻀِﻲ ﺃﻧﻪ ﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺆﻳﺪ ﻛﹶﺬﱠﺍﺑﺎ ﻋﻠﻴﻪ ﺑِﺎﻟﹾﻤﻌﺠِﺰﺍﺕِ ﺍﻟﱵ ﺃﹶﻳﺪ ﺑِﻬﺎ ﺍﻟﺼﺎﺩِﻗِﲔ، ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﺷﺮ ﻋﺎﻡ ﻟِﻠﻨﺎﺱِ ،ﻳﻀِﻠﱡﻬﻢ ،ﻓﹶﻴﻔﹾﺴِﺪ ﻋﻠﹶﻴﻬِﻢ ﺩِﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﻭﺃﹸﺧﺮﺍﻫﻢ. ﻭﻟﹶﻴﺲ ﻫﺬﹶﺍ ﻛﹶﺎﻟﹾﻤﻠِﻚِ ﺍﻟﻈﱠﺎﻟِﻢِ ﻭﺍﻟﹾﻌﺪﻭ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻠِﻚ ﺍﻟﻈﱠﺎﻟِﻢ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺪﻓﹶﻊ ﺍﷲ ﺑﻪ ﻣِﻦ ﺍﻟﺸﺮ ) (1ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٧٧١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٢٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ) ، (٨٩٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٧٦٠ﺃﲪﺪ ) ، (١٠٣/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٢٣٨ ) (2ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ٦٢ ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٧٨ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﻔﹶﻠﹶﻖِ ﺁﻳﺔ . ٢ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺠِﻦ ﺁﻳﺔ . ١٠ ٣٩٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﻇﹸﻠﹾﻤِﻪ ،ﻭﻗﹶﺪ ﻗِﻴﻞﹶ :ﺳِﺘﻮﻥﹶ ﺳﻨﺔ ﺑِﺈِﻣﺎﻡٍ ﻇﹶﺎﻟِﻢٍ ﺧﻴﺮ ﻣِﻦ ﻟﹶﻴﻠﹶﺔ ﻭﺍﺣِﺪﺓ ﺑِﻠﹶﺎ ﺇِﻣﺎﻡٍ ،ﻭﺇِﺫﹶﺍ ﻗﹸﺪﺭ ﻛﹶﺜﹾﺮﺓ ﻇﹸﻠﹾﻤِﻪ ،ﻓﹶﺬﹶﺍﻙ ﺧﻴﺮ ﰲ ﺍﻟﺪﻳﻦِ ،ﻛﹶﺎﻟﹾﻤﺼﺎﺋِﺐِ ،ﺗﻜﹸﻮﻥﹸ ﻛﹶﻔﱠﺎﺭﺓ ﻟِﺬﹸﻧﻮﺑِﻬِﻢ ،ﻭﻳﺜﹶﺎﺑﻮﻥﹶ ﻋﻠﻰ ﺍﻟﺼﺒﺮِ ﻋﻠﻴﻪ ،ﻭﻳﺮﺟِﻌﻮﻥﹶ ﻓﻴﻪ ﺇﱃ ﺍﷲ ،ﻭﻳﺴﺘﻐﻔِﺮﻭﻧﻪ ﻭﻳﺘﻮﺑﻮﻥﹶ ﺇﻟﻴﻪ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻣﺎ ﻳﺴﻠﱠﻂﹸ ﻋﻠﹶﻴﻬِﻢ ﻣِﻦ ﺍﻟﹾﻌﺪﻭﺍﻥ .ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺪ ﻳﻤﻜﱢﻦ ﺍﷲ ﻛﹶﺜِﲑﺍ ﻣِﻦ ﺍﻟﹾﻤﻠﹸﻮﻙِ ﺍﻟﻈﱠﺎﻟِﻤِﲔ ﻣﺪﺓ ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﺘﻨﺒﺌﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﺬﱠﺍﺑﻮﻥﹶ ﻓﹶﻠﹶﺎ ﻳﻄِﻴﻞﹸ ﺗﻤﻜِﻴﻨﻬﻢ ،ﺑﻞﹾ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻬﻠِﻜﹶﻬﻢ؛ ﻟِﺄﹶﻥﱠ ﻓﹶﺴﺎﺩﻫﻢ ﻋﺎﻡ ﰲ ﺍﻟﺪﻳﻦِ ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﹾﺂﺧِﺮﺓ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
çm÷ZÏB $uZ÷èsÜs)s9 §NèO ÇÍÎÈ ÈûüÏJu‹ø9$$Î/ çm÷ZÏB $tRõ‹s{V{ ÇÍÍÈ È@ƒÍr$s%F{$# uÙ÷èt/ $oYø‹n=tã tA§qs)s? öqs9ur
.(١) {ÇÍÏÈ tûüÏ?uqø9$# ﻭﰲ ﻗﻮﻟﻪ} :
y7Å¡øÿ¯R `ÏJsù
{4
)(٢
-ﻣِﻦ ﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ :ﺃﹶﻥﱠ ﺍﻟﹾﻌﺒﺪ ﻟﹶﺎ ﻳﻄﹾﻤﺌِﻦ ﺇﱃ ﻧﻔﹾﺴِﻪ ﻭﻟﹶﺎ
ﻳﺴﻜﹸﻦ ﺇِﻟﹶﻴﻬﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺸﺮ ﻛﹶﺎﻣِﻦ ﻓِﻴﻬﺎ ،ﻟﹶﺎ ﻳﺠِﻲﺀُ ﺇِﻟﱠﺎ ﻣِﻨﻬﺎ ،ﻭﻟﹶﺎ ﻳﺸﺘﻐِﻞﹸ ﺑِﻤﻠﹶﺎﻡِ ﺍﻟﻨﺎﺱِ ﻭﻟﹶﺎ ﺫﹶﻣﻬِﻢ ﺇِﺫﹶﺍ ﺃﹶﺳﺎﺀُﻭﺍ ﺇﻟﻴﻪ ،ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﺴﻴﺌﹶﺎﺕِ ﺍﻟﱵ ﺃﹶﺻﺎﺑﺘﻪ ،ﻭﻫﻲ ﺇِﻧﻤﺎ ﺃﹶﺻﺎﺑﺘﻪ ﺑِﺬﹸﻧﻮﺑِﻪ ،ﻓﹶﻴﺮﺟِﻊ ﺇﱃ ﺍﻟﺬﱡﻧﻮﺏِ ،ﻭﻳﺴﺘﻌِﻴﺬﹸ ﺑﺎﷲ ﻣِﻦ ﺷﺮ ﻧﻔﹾﺴِﻪ ﻭﺳﻴﺌﹶﺎﺕِ ﻋﻤﻠِﻪ ،ﻭﻳﺴﺄﹶﻝﹸ ﺍﷲ ﺃﹶﻥﹾ ﻳﻌِﻴﻨﻪ ﻋﻠﻰ ﻃﹶﺎﻋﺘِﻪ. ﻓﹶﺒِﺬﹶﻟِﻚ ﻳﺤﺼﻞﹸ ﻟﻪ ﻛﹸﻞﱡ ﺧﻴﺮٍ ،ﻭﻳﻨﺪﻓِﻊ ﻋﻨﻪ ﻛﹸﻞﱡ ﺷﺮ.
ﺃﹶﻧﻔﹶﻊ ﺍﻟﺪﻋﺎﺀِ ﺩﻋﺎﺀُ ﺍﻟﹾﻔﹶﺎﺗِﺤﺔِ
ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺃﹶﻧﻔﹶﻊ ﺍﻟﺪﻋﺎﺀِ ﻭﺃﹶﻋﻈﹶﻤﻪ ﻭﺃﹶﺣﻜﹶﻤﻪ ﺩﻋﺎﺀَ ﺍﻟﹾﻔﹶﺎﺗِﺤﺔ} :
ÇÏÈ tLìÉ)tGó¡ßJø9$# xÞºuŽÅ_Ç9$# $tRω÷d$#
.(٣) {ÇÐÈ tûüÏj9!$žÒ9$# Ÿwur óOÎgö‹n=tæ ÅUqàÒøóyJø9$# ÎŽö•xî öNÎgö‹n=tã |MôJyè÷Rr& tûïÏ%©!$# xÞºuŽÅÀﻓﺈﻧﻪ ﺇِﺫﹶﺍ ﻫﺪﺍﻩ ﻫﺬﹶﺍ ﺍﻟﺼﺮﺍﻁﹶ ﺃﹶﻋﺎﻧﻪ ﻋﻠﻰ ﻃﹶﺎﻋﺘِﻪ ﻭﺗﺮﻙِ ﻣﻌﺼِﻴﺘِﻪ ،ﻓﹶﻠﹶﻢ ﻳﺼِﺒﻪ ﺷﺮ ،ﻟﹶﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﹶﺎ ﰲ ﺍﻟﹾﺂﺧِﺮﺓ. ﻟﹶﻜِﻦ ﺍﻟﺬﱡﻧﻮﺏ ﻫﻲ ﻟﹶﻮﺍﺯِﻡ ﻧﻔﹾﺲِ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ،ﻭﻫﻮ ﻣﺤﺘﺎﺝ ﺇﱃ ﺍﻟﹾﻬﺪﻯ ﻛﹸﻞﱠ ﻟﹶﺤﻈﹶﺔ ،ﻭﻫﻮ ﺇﱃ ﺍﻟﹾﻬﺪﻯ ﺃﹶﺣﻮﺝ ﻣﻨﻪ ﺇﱃ ﺍﻟﻄﱠﻌﺎﻡِ ﻭﺍﻟﺸﺮﺍﺏِ .ﻟﹶﻴﺲ ﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ ﺑﻌﺾ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ :ﺃﻧﻪ ﻗﹶﺪ ﻫﺪﺍﻩ !
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺤﺎﻗﱠﺔ ﺍﻵﻳﺎﺕ . ٤٦ - ٤٤ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٧٩ : ) (3ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻵﻳﺘﺎﻥ . ٧ - ٦ ٣٩٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻠِﻤﺎﺫﹶﺍ ﻳﺴﺄﹶﻝﹸ ﺍﻟﹾﻬﺪﻯ؟! ﻭﺃﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺍﻟﺘﺜﹾﺒِﻴﺖ ،ﺃﹶﻭ ﻣﺰِﻳﺪ ﺍﻟﹾﻬِﺪﺍﻳﺔ ! ﺑﻞِ ﺍﻟﹾﻌﺒﺪ ﻣﺤﺘﺎﺝ ﺇﱃ ﺃﹶﻥﹾ ﻳﻌﻠﱢﻤﻪ ﺍﷲ ﻣﺎ ﻳﻔﹾﻌﻠﹸﻪ ﻣِﻦ ﺗﻔﹶﺎﺻِﻴﻞِ ﺃﹶﺣﻮﺍﻟِﻪ ،ﻭﺇﱃ ﻣﺎ ﻳﺘﺮﻛﹸﻪ ﻣِﻦ ﺗﻔﹶﺎﺻِﻴﻞِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ،ﰲ ﻛﹸﻞﱢ ﻳﻮﻡٍ ،ﻭﺇﱃ ﺃﹶﻥﹾ ﻳﻠﹾﻬِﻤﻪ ﺃﹶﻥﹾ ﻳﻌﻤﻞﹶ ﺫﹶﻟِﻚ .ﻓﺈﻧﻪ ﻟﹶﺎ ﻳﻜﹾﻔِﻲ ﻣﺠﺮﺩ ﻋِﻠﹾﻤِﻪ ﺇِﻥﹾ ﻟﹶﻢ ﻳﺠﻌﻠﹾﻪ ﻣﺮِﻳﺪﺍ ﻟِﻠﹾﻌﻤﻞِ ﺑِﻤﺎ ﻳﻌﻠﹶﻤﻪ ،ﻭﺇِﻟﱠﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌِﻠﹾﻢ ﺣﺠﺔ ﻋﻠﻴﻪ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻣﻬﺘﺪِﻳﺎ .ﻭ ] ﺍﻟﹾﻌﺒﺪ (١) [ ﻣﺤﺘﺎﺝ ﺇﱃ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻪ ] ﺍﷲ [
)(٢
ﻗﹶﺎﺩِﺭﺍ ﻋﻠﻰ ﺍﻟﹾﻌﻤﻞِ ﺑِﺘِﻠﹾﻚ ﺍﻟﹾﺈِﺭﺍﺩﺓ ﺍﻟﺼﺎﻟِﺤﺔ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺠﻬﻮﻝﹶ ﻟﹶﻨﺎ ﻣِﻦ ﺍﻟﹾﺤﻖ ﺃﹶﺿﻌﺎﻑ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ،ﻭﻣﺎ ﻟﹶﺎ ﻧﺮِﻳﺪ ﻓِﻌﻠﹶﻪ ﺗﻬﺎﻭﻧﺎ ﻭﻛﹶﺴﻠﹰﺎ ﻣِﺜﹾﻞﹸ ﻣﺎ ﻧﺮِﻳﺪﻩ ﺃﹶﻭ ﺃﹶﻛﹾﺜﹶﺮ ﻣﻨﻪ ﺃﹶﻭ ﺩﻭﻧﻪ ،ﻭﻣﺎ ﻟﹶﺎ ﻧﻘﹾﺪِﺭ ﻋﻠﻴﻪ ﻣِﻤﺎ ﻧﺮِﻳﺪﻩ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻣﺎ ﻧﻌﺮِﻑ ﺟﻤﻠﹶﺘﻪ ﻭﻟﹶﺎ ﻧﻬﺘﺪِﻱ ﻟِﺘﻔﹶﺎﺻِﻴﻠِﻪ ﻓﹶﺄﹶﻣﺮ ﻳﻔﹸﻮﺕ ﺍﻟﹾﺤﺼﺮ .ﻭﻧﺤﻦ ﻣﺤﺘﺎﺟﻮﻥﹶ ﺇﱃ ﺍﻟﹾﻬِﺪﺍﻳﺔ ﺍﻟﺘﺎﻣﺔ ،ﻓﹶﻤﻦ ﻛﹶﻤﻠﹶﺖ ﻟﻪ ﻫﺬﻩ ﺍﻟﹾﺄﹸﻣﻮﺭ ﻛﹶﺎﻥﹶ ﺳﺆﺍﻟﹸﻪ ﺳﺆﺍﻝﹶ ﺗﺜﹾﺒِﻴﺖٍ ،ﻭﻫﻲ ﺁﺧِﺮ ﺍﻟﺮﺗﺐِ. ﻭﺑﻌﺪ ﺫﹶﻟِﻚ ﻛﻠﻪ ﻫِﺪﺍﻳﺔ ﺃﺧﺮﻯ ،ﻭﻫﻲ ﺍﻟﹾﻬِﺪﺍﻳﺔ ﺇﱃ ﻃﹶﺮِﻳﻖِ ﺍﻟﹾﺠﻨﺔ ﰲ ﺍﻟﹾﺂﺧِﺮﺓ .ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﻣﺄﹾﻣﻮﺭِﻳﻦ ﺑِﻬﺬﹶﺍ ﺍﻟﺪﻋﺎﺀِ ﰲ ﻛﹸﻞﱢ ﺻﻼﺓ ،ﻟِﻔﹶﺮﻁِ ﺣﺎﺟﺘِﻬِﻢ ﺇﻟﻴﻪ ،ﻓﹶﻠﹶﻴﺴﻮﺍ ﺇﱃ ﺷﻲﺀٍ ﺃﹶﺣﻮﺝ ﻣِﻨﻬﻢ ﺇﱃ ﻫﺬﹶﺍ ﺍﻟﺪﻋﺎﺀِ .ﻓﹶﻴﺠِﺐ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﷲ ﺑِﻔﹶﻀﻞِ ﺭﺣﻤﺘِﻪ ﺟﻌﻞﹶ ﻫﺬﹶﺍ ﺍﻟﺪﻋﺎﺀَ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﺍﻟﹾﻤﻘﹾﺘﻀِﻴﺔ ﻟِﻠﹾﺨﻴﺮِ ،ﺍﻟﹾﻤﺎﻧِﻌﺔ ﻣِﻦ ﺍﻟﺸﺮ ،ﻓﹶﻘﹶﺪ ﺑﻴﻦ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺃﹶﻥﱠ ﺍﻟﺴﻴﺌﹶﺎﺕِ ﻣِﻦ ﺍﻟﻨﻔﹾﺲِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﺑِﻘﹶﺪﺭِ ﺍﷲ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﺤﺴﻨﺎﺕِ ﻛﹸﻠﱠﻬﺎ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ. ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺄﹶﻣﺮ ﻛﹶﺬﹶﻟِﻚ ﻭﺟﺐ ﺃﹶﻥﹾ ﻳﺸﻜﹶﺮ ﺳﺒﺤﺎﻧﻪ ،ﻭﺃﹶﻥﹾ ﻳﺴﺘﻐﻔِﺮﻩ ﺍﻟﹾﻌﺒﺪ ﻣِﻦ ﺫﹸﻧﻮﺑِﻪ ،ﻭﺃﹶﻥ ﻻ ﻳﺘﻮﻛﱠﻞﹶ ﺇِﻟﱠﺎ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ،ﻓﹶﻠﹶﺎ ﻳﺄﰐ ﺑِﺎﻟﹾﺤﺴﻨﺎﺕِ ﺇِﻟﱠﺎ ﻫﻮ .ﻓﹶﺄﹶﻭﺟﺐ ﺫﹶﻟِﻚ ﺗﻮﺣِﻴﺪﻩ ،ﻭﺍﻟﺘﻮﻛﱡﻞﹶ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ،ﻭﺍﻟﺸﻜﹾﺮ ﻟﻪ ﻭﺣﺪﻩ ،ﻭﺍﻟِﺎﺳﺘِﻐﻔﹶﺎﺭ ﻣِﻦ ﺍﻟﺬﱡﻧﻮﺏِ. ﻭﻫﺬﻩ ﺍﻟﹾﺄﹸﻣﻮﺭ ﻛﹶﺎﻥﹶ ﺍﻟﻨﱯ rﻳﺠﻤﻌﻬﺎ ﰲ ﺍﻟﺼﻼﺓ ،ﻛﹶﻤﺎ ﺛﹶﺒﺖ ﻋﻨﻪ ﰲ ﺍﻟﺼﺤِﻴﺢِ :ﺃﻧﻪ ﻛﹶﺎﻥﹶ ﺇِﺫﹶﺍ ﺭﻓﹶﻊ ﺭﺃﹾﺳﻪ ﻣِﻦ ﺍﻟﺮﻛﹸﻮﻉِ ﻳﻘﹸﻮﻝﹸ} :ﺭﺑﻨﺎ ﻟﹶﻚ ﺍﻟﹾﺤﻤﺪ ،ﺣﻤﺪﺍ ﻛﹶﺜِﲑﺍ ﻃﹶﻴﺒﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻓﻴﻪ ،ﻣِﻞﹾﺀَ ﺍﻟﺴﻤﺎﻭﺍﺕِ ،ﻭﻣِﻞﹾﺀَ ﺍﻟﹾﺄﹶﺭﺽِ ،ﻭﻣِﻞﹾﺀَ ﻣﺎ ﺷِﺌﹾﺖ ﻣِﻦ ﺷﻲﺀٍ ﺑﻌﺪ ،ﺃﹶﻫﻞﹶ ﺍﻟﺜﱠﻨﺎﺀِ ﻭﺍﻟﹾﻤﺠﺪِ ،ﺃﹶﺣﻖ ﻣﺎ ﻗﹶﺎﻝﹶ
) (1ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ " :ﺍﳊﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ " ﺹ . ٨٤ﻥ . ) (2ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ " :ﺍﳊﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ " ﺹ . ٨٤ﻥ . ٣٩٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻌﺒﺪ ،ﻭﻛﹸﻠﱡﻨﺎ ﻟﹶﻚ ﻋﺒﺪ .(١) {ﻓﹶﻬﺬﹶﺍ ﺣﻤﺪ ،ﻭﻫﻮ ﺷﻜﹾﺮ ﷲ ﺗﻌﺎﱃ ،ﻭﺑﻴﺎﻥﹸ ﺃﹶﻥﱠ ﺣﻤﺪﻩ ﺃﹶﺣﻖ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﹾﻌﺒﺪ ،ﺛﹸﻢ ﻳﻘﹸﻮﻝﹸ ﺑﻌﺪ ﺫﹶﻟِﻚ} :ﻟﹶﺎ ﻣﺎﻧِﻊ ﻟِﻤﺎ ﺃﹶﻋﻄﹶﻴﺖ ،ﻭﻟﹶﺎ ﻣﻌﻄِﻲ ﻟِﻤﺎ ﻣﻨﻌﺖ ،ﻭﻟﹶﺎ ﻳﻨﻔﹶﻊ ﺫﹶﺍ ﺍﻟﹾﺠﺪ ﻣِﻨﻚ ﺍﻟﹾﺠﺪ.(٢) {
ﺗﺤﻘِﻴﻖ ﺗﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﻭﺍﻟﹾﺈِﹶﻟﻬِﻴﺔِ
ﻭﻫﺬﹶﺍ ﺗﺤﻘِﻴﻖ ﻟِﻮﺣﺪﺍﻧِﻴﺘِﻪ ،ﻟِﺘﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔ ،ﺧﻠﹾﻘﹰﺎ ﻭﻗﹶﺪﺭﺍ ،ﻭﺑِﺪﺍﻳﺔ ﻭﻧِﻬﺎﻳﺔ ،ﻫﻮ ﺍﻟﹾﻤﻌﻄِﻲ ﺍﻟﹾﻤﺎﻧِﻊ ،ﻟﹶﺎ ﻣﺎﻧِﻊ ﻟِﻤﺎ ﺃﹶﻋﻄﹶﻰ ،ﻭﻟﹶﺎ ﻣﻌﻄِﻲ ﻟِﻤﺎ ﻣﻨﻊ ] ،ﻭﻟِﺘﻮﺣِﻴﺪِ [ ﻭﻧﻬﻴﺎ ] ،ﻭﻫﻮ ﺃﻥﱠ [
)(٤
)(٣
ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔ ،ﺷﺮﻋﺎ ﻭﺃﹶﻣﺮﺍ
ﺍﻟﹾﻌِﺒﺎﺩ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻄﹶﻮﻥﹶ ﺟﺪﺍ :ﻣﻠﹾﻜﹰﺎ ﻭﻋﻈﹶﻤﺔ ﻭﺑﺨﺘﺎ ﻭﺭِﻳﺎﺳﺔ ،ﰲ
ﺍﻟﻈﱠﺎﻫِﺮِ ،ﺃﹶﻭ ﰲ ﺍﻟﹾﺒﺎﻃِﻦِ ،ﻛﹶﺄﹶﺻﺤﺎﺏِ ﺍﻟﹾﻤﻜﹶﺎﺷﻔﹶﺎﺕِ ﻭﺍﻟﺘﺼﺮﻓﹶﺎﺕِ ﺍﻟﹾﺨﺎﺭِﻗﹶﺔ -ﻓﹶﻠﹶﺎ ﻳﻨﻔﹶﻊ ﺫﹶﺍ ﺍﻟﹾﺠﺪ ﻣِﻨﻚ ﺍﻟﹾﺠﺪ ،ﺃﻱ ﻟﹶﺎ ﻳﻨﺠِﻴﻪ ﻭﻟﹶﺎ ﻳﺨﻠﱢﺼﻪ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﻳﻨﻔﹶﻌﻪ ﻣِﻨﻚ ،ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ ﻭﻟﹶﺎ ﻳﻨﻔﹶﻌﻪ ﻋِﻨﺪﻙ؛ ﻷﻧﻪ ﻟﹶﻮ ﻗِﻴﻞﹶ ﺫﹶﻟِﻚ ﺃﹶﻭﻫﻢ ﺃﻧﻪ ﻟﹶﺎ ﻳﺘﻘﹶﺮﺏ ﺑﻪ ﺇِﻟﹶﻴﻚ ،ﻟﹶﻜِﻦ ﻗﹶﺪ ﻟﹶﺎ ﻳﻀﺮﻩ. ﻓﹶﺘﻀﻤﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺗﺤﻘِﻴﻖ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﺃﻭ ﺗﺤﻘِﻴﻖ ﻗﻮﻟﻪ} :
)y‚$-ƒÎ)ur ߉ç7÷ètR x‚$-ƒÎ
، (٥) {ÇÎÈ ÚúüÏètGó¡nSﻓﺈﻧﻪ ﻟﹶﻮ ﻗﹸﺪﺭ ﺃﹶﻥﱠ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﻳﻜﹸﻮﻥﹸ ﻣﺴﺘﻘِﻠﺎ ﺑِﺎﻟﹾﻤﻄﹾﻠﹸﻮﺏِ ،ﻭﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺑِﻤﺸِﻴﺌﹶﺔ ﺍﷲ ﻭﺗﻴﺴِﲑِﻩ -ﻟﹶﻜﹶﺎﻥﹶ ﺍﻟﹾﻮﺍﺟِﺐ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺮﺟﻰ ﺇِﻟﱠﺎ ﺍﷲ ،ﻭﻟﹶﺎ ﻳﺘﻮﻛﱠﻞﹸ ﺇِﻟﱠﺎ ﻋﻠﻴﻪ ،ﻭﻟﹶﺎ ﻳﺴﺄﹶﻝﹸ ﺇِﻟﱠﺎ ﻫﻮ ،ﻭﻟﹶﺎ ﻳﺴﺘﻐﺎﺙﹸ ﺇِﻟﱠﺎ ﺑﻪ ،ﻭﻟﹶﺎ ﻳﺴﺘﻌﺎﻥﹸ ﺇِﻟﱠﺎ ﻫﻮ ،ﻓﻠﻪ ﺍﻟﹾﺤﻤﺪ ،ﻭﺇﻟﻴﻪ ﺍﻟﹾﻤﺸﺘﻜﹶﻰ ،ﻭﻫﻮ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ ،ﻭﺑﻪ ﺍﻟﹾﻤﺴﺘﻐﺎﺙﹸ ،ﻭﻟﹶﺎ ﺣﻮﻝﹶ ﻭﻟﹶﺎ ﻗﹸﻮﺓ ﺇِﻟﱠﺎ ﺑﺎﷲ .ﻓﹶﻜﹶﻴﻒ ﻭﻟﹶﻴﺲ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ
) (1ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ ) ، (٤٧٧ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ ) ، (١٠٦٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٨٤٧ﺃﲪﺪ ) ، (٨٧/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٣١٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٨٠٨ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٥٩٣ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ ) ، (١٣٤١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٥٠٥ﺃﲪﺪ ) ، (٢٤٥/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٣٤٩ ) (3ﰲ ﺍﻷﺻﻞ ) :ﻭﺗﻮﺣﻴﺪﻩ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﰲ ﺍﻷﺻﻞ ) :ﻭﺇﻥ ( . .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺃﻛﺜﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (5ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ . ٥ : ٣٩٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺴﺘﻘِﻠﺎ ﺑِﻤﻄﹾﻠﹸﻮﺏٍ ،ﺑﻞﹾ ﻟﹶﺎ ﺑﺪ ﻣِﻦ ﺍﻧﻀِﻤﺎﻡِ ﺃﹶﺳﺒﺎﺏٍ ﺃﹸﺧﺮ ﺇﻟﻴﻪ ،ﻭﻟﹶﺎ ﺑﺪ ﺃﹶﻳﻀﺎ ﻣِﻦ ﺻﺮﻑِ ﺍﻟﹾﻤﻮﺍﻧِﻊِ ﻭﺍﻟﹾﻤﻌﺎﺭِﺿﺎﺕِ ﻋﻨﻪ ،ﺣﱴ ﻳﺤﺼﻞﹶ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ،ﻓﹶﻜﹸﻞﱡ ﺳﺒﺐٍ ﻓﻠﻪ ﺷﺮِﻳﻚ ،ﻭﻟﻪ ﺿِﺪ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﻌﺎﻭِﻧﻪ ﺷﺮِﻳﻜﹸﻪ ،ﻭﻟﹶﻢ ﻳﻨﺼﺮِﻑ ﻋﻨﻪ ﺿِﺪﻩ -ﻟﹶﻢ ﺗﺤﺼﻞﹾ ﻣﺸِﻴﺌﹶﺔ. ﻭﺍﻟﹾﻤﻄﹶﺮ ﻭﺣﺪﻩ ﻟﹶﺎ ﻳﻨﺒِﺖ ﺍﻟﻨﺒﺎﺕ ﺇِﻟﱠﺎ ﺑِﻤﺎ ﻳﻨﻀﻢ ﺇﻟﻴﻪ ﻣِﻦ ﺍﻟﹾﻬﻮﺍﺀِ ﻭﺍﻟﺘﺮﺍﺏِ ﻭﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ،ﺛﹸﻢ ﺍﻟﺰﺭﻉ ﻟﹶﺎ ﻳﺘِﻢ ﺣﱴ ﺗﺼﺮﻑ ﻋﻨﻪ ﺍﻟﹾﺂﻓﹶﺎﺕ ﺍﻟﹾﻤﻔﹾﺴِﺪﺓ ﻟﻪ ،ﻭﺍﻟﻄﱠﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻟﹶﺎ ﻳﻐﺬﱢﻱ ﺇِﻟﱠﺎ ﺑِﻤﺎ ﺟﻌِﻞﹶ ﰲ ﺍﻟﹾﺒﺪﻥِ ﻣِﻦ ﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ﻭﺍﻟﹾﻘﹸﻮﻯ ،ﻭﻣﺠﻤﻮﻉ ﺫﹶﻟِﻚ ﻟﹶﺎ ﻳﻔِﻴﺪ ﺇِﻥﹾ ﻟﹶﻢ ﺗﺼﺮﻑ ﻋﻨﻪ ﺍﻟﹾﻤﻔﹶﺴِﺪﺍﺕ. ﻭﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﺍﻟﺬﻱ ﻳﻌﻄِﻴﻚ ﺃﹶﻭ ﻳﻨﺼﺮﻙ ،ﻓﹶﻬﻮ - ﻣﻊ ﺃﹶﻥﱠ ﺍﷲ ﻳﺠﻌﻞﹸ ﻓﻴﻪ ﺍﻟﹾﺈِﺭﺍﺩﺓ ﻭﺍﻟﹾﻘﹸﻮﺓ ﻭﺍﻟﹾﻔِﻌﻞﹶ :-ﻓﹶﻠﹶﺎ ﻳﺘِﻢ ﻣﺎ ﻳﻔﹾﻌﻠﹸﻪ ﺇِﻟﱠﺎ ﺑِﺄﹶﺳﺒﺎﺏٍ ﻛﺜﲑﺓ ،ﺧﺎﺭِﺟﺔ ﻋﻦ ﻗﹸﺪﺭﺗِﻪ ،ﺗﻌﺎﻭِﻧﻪ ﻋﻠﻰ ﻣﻄﹾﻠﹸﻮﺑِﻪ، ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣﻠِﻜﹰﺎ ﻣﻄﹶﺎﻋﺎ ،ﻭﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺼﺮﻑ ﻋﻦِ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﺍﻟﹾﻤﺘﻌﺎﻭِﻧﺔ ﻣﺎ ﻳﻌﺎﺭِﺿﻬﺎ ﻭﻳﻤﺎﻧِﻌﻬﺎ ،ﻓﹶﻠﹶﺎ ﻳﺘِﻢ ﺍﻟﹾﻤﻄﹾﻠﹸﻮﺏ ﺇِﻟﱠﺎ ﺑِﻮﺟﻮﺩِ ﺍﻟﹾﻤﻘﹾﺘﻀِﻲ ﻭﻋﺪﻡِ ﺍﻟﹾﻤﺎﻧِﻊِ. ﻭﻛﹸﻞﱡ ﺳﺒﺐٍ ﻣﻌﻴﻦٍ ﻓﹶﺈِﻧﻤﺎ ﻫﻮ ﺟﺰﺀٌ ﻣِﻦ ﺍﻟﹾﻤﻘﹾﺘﻀِﻲ ،ﻓﹶﻠﹶﻴﺲ ﰲ ﺍﻟﹾﻮﺟﻮﺩِ ﺷﻲﺀٌ ﻭﺍﺣِﺪ ﻫﻮ ﻣﻘﹾﺘﺾٍ ﺗﺎﻡ ،ﻭﺇِﻥﹾ ﺳﻤﻲ ﻣﻘﹾﺘﻀِﻴﺎ ،ﻭﺳﻤﻲ ﺳﺎﺋِﺮ ﻣﺎ ﻳﻌِﻴﻨﻪ ﺷﺮﻭﻃﹰﺎ -ﻓﹶﻬﺬﹶﺍ ﻧِﺰﺍﻉ ﻟﹶ ﹾﻔﻈِﻲ .ﻭﺃﹶﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﰲ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻋِﻠﱠﺔ ﺗﺎﻣﺔ ﺗﺴﺘﻠﹾﺰِﻡ ﻣﻌﻠﹸﻮﻟﹶﻬﺎ ﻓﹶﻬﺬﹶﺍ ﺑﺎﻃِﻞﹲ. ﻭﻣﻦ ﻋﺮﻑ ﻫﺬﹶﺍ ﺣﻖ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔ ﺍﻧﻔﹶﺘﺢ ﻟﻪ ﺑﺎﺏ ﺗﻮﺣِﻴﺪِ ﺍﷲ ،ﻭﻋﻠِﻢ ﺃﻧﻪ ﻟﹶﺎ ﻳﺴﺘﺤِﻖ ﺃﹶﻥﹾ ﻳﺴﺄﹶﻝﹶ ﻏﲑﻩ ،ﻓﹶﻀﻠﹰﺎ ﻋﻦ ﺃﹶﻥﹾ ﻳﻌﺒﺪ ﻏﲑﻩ ،ﻭﻟﹶﺎ ﻳﺘﻮﻛﱠﻞﹶ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﻟﹶﺎ ﻳﺮﺟﻰ ﻏﲑﻩ.
ﻭﺟﻮﺏ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺠﻤِﻴﻊِ ﺍﻟﺮﺳﻞِ ﻗﻮﻟﻪ ) :ﻭﻧﺤﻦ ﻣﺆﻣِﻨﻮﻥﹶ ﺑِﺬﹶﻟِﻚ ﻛﻠﻪ ،ﻟﹶﺎ ﻧﻔﹶﺮﻕ ﺑﻴﻦ ﺃﹶﺣﺪٍ ﻣِﻦ ﺭﺳﻠِﻪ ،ﻭﻧﺼﺪﻗﹸﻬﻢ ﻛﹸﻠﱠﻬﻢ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀُﻭﺍ ﺑﻪ (. ﺵ :ﺍﻟﹾﺈِﺷﺎﺭﺓ ﺑِﺬﹶﻟِﻚ ﺇﱃ ﻣﺎ ﺗﻘﹶﺪﻡ ،ﻣِﻤﺎ ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑﻪ ﺗﻔﹾﺼِﻴﻠﹰﺎ ،ﻭﻗﻮﻟﻪ :ﻟﹶﺎ ﻧﻔﹶﺮﻕ ﺑﻴﻦ ﺃﹶﺣﺪٍ ﻣِﻦ ﺭﺳﻠِﻪ ،ﺇﱃ ﺁﺧِﺮِ ﻛﹶﻠﹶﺎﻣِﻪ -ﺃﻱ :ﻟﹶﺎ ﻧﻔﹶﺮﻕ ﺑﻴﻨﻬﻢ ﺑِﺄﹶﻥﹾ ﻧﺆﻣِﻦ ﺑِﺒﻌﺾٍ ﻭﻧﻜﹾﻔﹸﺮ ﺑِﺒﻌﺾٍ ،ﺑﻞﹾ ﻧﺆﻣِﻦ ﺑِﻬِﻢ ﻭﻧﺼﺪﻗﹸﻬﻢ ﻛﹸﻠﱠﻬﻢ ،ﻓﹶﺈِﻥﱠ ﻣﻦ ﺁﻣﻦ ﺑِﺒﻌﺾٍ ﻭﻛﹶﻔﹶﺮ ﺑِﺒﻌﺾٍ ،ﻛﹶﺎﻓِﺮ ﺑِﺎﻟﹾﻜﹸﻞﱢ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ:
٣٩٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
}
ÇÊÎÉÈ ¸x‹Î6y™ y7Ï9ºsŒ tû÷üt/ (#rä‹Ï‚-Gtƒ br& tbr߉ƒÌ•ãƒur <Ù÷èt7Î/ ã•àÿò6tRur <Ù÷èt7Î/ ß`ÏB÷sçR šcqä9qà)tƒur
&$y)ym tbrã•Ïÿ»s3ø9$# ãNèd y7Í´¯»s9'ré
.(١) {4ﻓﹶﺈِﻥﱠ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻟِﺄﹶﺟﻠِﻪ ﺁﻣﻦ ﺑِﻤﻦ ﺁﻣﻦ ] ﺑﻪ [ ﻣِﻨﻬﻢ-
ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺬﻱ ﻟﹶﻢ ﻳﺆﻣِﻨﻮﺍ ﺑﻪ ،ﻭﺫﹶﻟِﻚ ﺍﻟﺮﺳﻮﻝﹸ ﺍﻟﺬﻱ ﺁﻣﻦ ﺑﻪ ﻗﹶﺪ ﺟﺎﺀَ ﺑِﺘﺼﺪِﻳﻖِ ﺑﻘِﻴﺔ ﺍﻟﹾﻤﺮﺳﻠِﲔ ،ﻓﹶﺈِﺫﹶﺍ ﻟﹶﻢ ﻳﺆﻣِﻦ ﺑِﺒﻌﺾِ ﺍﻟﹾﻤﺮﺳﻠِﲔ ﻛﹶﺎﻥﹶ ﻛﹶﺎﻓِﺮﺍ ﺑِﻤﻦ ﰲ ﺯﻋﻤِﻪ ﺃﻧﻪ ﻳﺆﻣِﻦ ﺑﻪ؛ ﻟِﺄﹶﻥﱠ ﺫﹶﻟِﻚ ﺍﻟﺮﺳﻮﻝﹶ ﻗﹶﺪ ﺟﺎﺀَ ﺑِﺘﺼﺪِﻳﻖِ ﺍﻟﹾﻤﺮﺳﻠِﲔ ﻛﹸﻠﱢﻬِﻢ ،ﻓﹶﻜﹶﺎﻥﹶ ﻛﹶﺎﻓِﺮﺍ ﺣﻘﺎ ،ﻭﻫﻮ ﻳﻈﹸﻦ ﺃﻧﻪ ﻣﺆﻣِﻦ ،ﻓﹶﻜﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﺄﹶﺧﺴﺮِﻳﻦ ﺃﹶﻋﻤﺎﻟﹰﺎ ،ﺍﻟﱠﺬِﻳﻦ ﺿﻞﱠ ﺳﻌﻴﻬﻢ ﰲ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﻳﺤﺴﺒﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻳﺤﺴِﻨﻮﻥﹶ ﺻﻨﻌﺎ.
ﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ
ﺨﻠﱠﺪﻭﻥﹶ ﻓِﻲ ﺍﻟﻨﺎﺭِ ﺇِﺫﹶﺍ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻣﻮﺣﺪﻭﻥﹶ ﺍﻟﹾﻌﺼﺎﺓﹸ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻟﹶﺎ ﻳ ﻗﻮﻟﻪ ) :ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺔ ﻣﺤﻤﺪٍ rﰲ ﺍﻟﻨﺎﺭِ ﻟﹶﺎ ﻳﺨﻠﱠﺪﻭﻥﹶ ،ﺇِﺫﹶﺍ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻣﻮﺣﺪﻭﻥﹶ ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻮﻧﻮﺍ ﺗﺎﺋِﺒِﲔ ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻘﹸﻮﺍ ﺍﷲ ﻋﺎﺭِﻓِﲔ .ﻭﻫﻢ ﰲ ﻣﺸِﻴﺌﹶﺘِﻪ ﻭﺣﻜﹾﻤِﻪ ،ﺇِﻥﹾ ﺷﺎﺀَ ﻏﹶﻔﹶﺮ ﻟﹶﻬﻢ ﻭﻋﻔﹶﺎ ﻋﻨﻬﻢ ﺑِﻔﹶﻀﻠِﻪ ،ﻛﹶﻤﺎ ﺫﹶﻛﹶﺮ U ﰲ ﻛِﺘﺎﺑِﻪ (٢) {4 âä!$t±o„ `yJÏ9 y7Ï9ºsŒ tbrߊ $tB ã•Ïÿøótƒur } :ﻭﺇِﻥﹾ ﺷﺎﺀَ ﻋﺬﱠﺑﻬﻢ ﰲ ﺍﻟﻨﺎﺭِ ﺑِﻌﺪﻟِﻪ ،ﺛﹸﻢ ﻳﺨﺮِﺟﻬﻢ ﻣِﻨﻬﺎ ﺑِﺮﺣﻤﺘِﻪ ﻭﺷﻔﹶﺎﻋﺔ ﺍﻟﺸﺎﻓِﻌِﲔ ﻣِﻦ ﺃﹶﻫﻞِ ﻃﹶﺎﻋﺘِﻪ، ﺛﹸﻢ ﻳﺒﻌﺜﹸﻬﻢ ﺇﱃ ﺟﻨﺘِﻪ .ﻭﺫﹶﻟِﻚ ﺑِﺄﹶﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﻟﱠﻰ ﺃﹶﻫﻞﹶ ﻣﻌﺮِﻓﹶﺘِﻪ ،ﻭﻟﹶﻢ ﻳﺠﻌﻠﹾﻬﻢ ﰲ ﺍﻟﺪﺍﺭﻳﻦِ ﻛﹶﺄﹶﻫﻞِ ﻧﻜﹶﺮﺗِﻪ ،ﺍﻟﱠﺬِﻳﻦ ﺧﺎﺑﻮﺍ ﻣِﻦ ﻫِﺪﺍﻳﺘِﻪ ،ﻭﻟﹶﻢ ﻳﻨﺎﻟﹸﻮﺍ ﻣِﻦ ﻭِﻟﹶﺎﻳﺘِﻪ .ﺍﻟﻠﱠﻬﻢ ﻳﺎ ﻭﻟِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺃﹶﻫﻠِﻪ ،ﺛﹶﺒﺘﻨﺎ ﻋﻠﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺣﱴ ﻧﻠﹾﻘﹶﺎﻙ ﺑﻪ (. ﺵ :ﻓﻘﻮﻟﻪ ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺔ ﻣﺤﻤﺪٍ
r
ﰲ ﺍﻟﻨﺎﺭِ ﻟﹶﺎ ﻳﺨﻠﱠﺪﻭﻥﹶ ،ﺇِﺫﹶﺍ ﻣﺎﺗﻮﺍ ﻭﻫﻢ
ﻣﻮﺣﺪﻭﻥﹶ -ﺭﺩ ﻟِﻘﹶﻮﻝِ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔ ،ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ ﺑِﺘﺨﻠِﻴﺪِ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﰲ ﺍﻟﻨﺎﺭِ .ﻟﹶﻜِﻦ ﺍﻟﹾﺨﻮﺍﺭِﺝ ﺗﻘﹸﻮﻝﹸ ﺑِﺘﻜﹾﻔِﲑِﻫِﻢ ،ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔ ﺑِﺨﺮﻭﺟِﻬِﻢ ﻋﻦِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻟﹶﺎ ﺑِﺪﺧﻮﻟِﻬِﻢ ﰲ ﺍﻟﹾﻜﹸﻔﹾﺮِ ،ﺑﻞﹾ ﻟﹶﻬﻢ ﻣﻨﺰِﻟﹶﺔ ﺑﻴﻦ ﻣﻨﺰِﻟﹶﺘﻴﻦِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﻋِﻨﺪ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﻰ ﻗﹶﻮﻝِ ﺍﻟﺸﻴﺦِ ﺭﲪﻪ ﺍﷲ " :ﻭﻟﹶﺎ ﻧﻜﹶﻔﱢﺮ ﺃﹶﺣﺪﺍ ﻣِﻦ ) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺍﻵﻳﺘﺎﻥ . ١٥١ - ١٥٠ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٤٨ ٤٠٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔ ﺑِﺬﹶﻧﺐٍ ﻣﺎ ﻟﹶﻢ ﻳﺴﺘﺤِﻠﱠﻪ ". ﻭﻗﻮﻟﻪ " ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺔ ﻣﺤﻤﺪٍ " -ﺗﺨﺼِﻴﺼﻪ ﺃﹸﻣﺔ ﻣﺤﻤﺪٍ ،ﻳﻔﹾﻬﻢ ﻣﻨﻪ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺔ ﻏﹶﻴﺮِ ﻣﺤﻤﺪٍ rﻗﹶﺒﻞﹶ ﻧﺴﺦِ ﺗِﻠﹾﻚ ﺍﻟﺸﺮﺍﺋِﻊِ ﺑﻪ ،ﺣﻜﹾﻤﻬﻢ ﻣﺨﺎﻟِﻒ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺔ ﻣﺤﻤﺪٍ .ﻭﰲ ﺫﹶﺍﻙ ﻧﻈﹶﺮ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﱯ rﺃﹶﺧﺒﺮ ﺃﻧﻪ} :ﻳﺨﺮﺝ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﻣﻦ ﻛﹶﺎﻥﹶ ﰲ ﻗﹶﻠﹾﺒِﻪ ﻣِﺜﹾﻘﹶﺎﻝﹸ ﺫﹶﺭﺓ ﻣِﻦ ﺇِﳝﺎﻥٍ{ ) .(١ﻭﻟﹶﻢ ﻳﺨﺺ ﺃﹸﻣﺘﻪ ﺑِﺬﹶﻟِﻚ .ﺑﻞﹾ ﺫﹶﻛﹶﺮ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻣﻄﹾﻠﹶﻘﹰﺎ .ﻓﹶﺘﺄﹶﻣﻠﹾﻪ .ﻭﻟﹶﻴﺲ ﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ ﺫِﻛﹾﺮ ﺍﻟﹾﺄﹸﻣﺔ .ﻭﻗﻮﻟﻪ " :ﰲ ﺍﻟﻨﺎﺭِ " -ﻣﻌﻤﻮﻝﹲ ﻟﻘﻮﻟﻪ " :ﻟﹶﺎ ﻳﺨﻠﱠﺪﻭﻥﹶ " .ﻭﺇِﻧﻤﺎ ﻗﹶﺪﻣﻪ ﻟِﺄﹶﺟﻞِ ﺍﻟﺴﺠﻌﺔ ،ﻟﹶﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ " ﰲ ﺍﻟﻨﺎﺭِ " ﺧﺒﺮ ﻟﻘﻮﻟﻪ " ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ " ،ﻛﹶﻤﺎ ﻇﹶﻨﻪ ﺑﻌﺾ ﺍﻟﺸﺎﺭِﺣِﲔ.
ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﺗﺤﺪِﻳﺪِ ﺍﻟﹾﻜﹶﺒِﲑﺓِ
ﻭﺍﺧﺘﻠﹶﻒ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﰲ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻋﻠﻰ ﺃﹶﻗﹾﻮﺍﻝٍ: ﻓﹶﻘِﻴﻞﹶ :ﺳﺒﻌﺔ. ﻭﻗِﻴﻞﹶ :ﺳﺒﻌﺔ ﻋﺸﺮ. ﻭﻗِﻴﻞﹶ :ﻣﺎ ﺍﺗﻔﹶﻘﹶﺖِ ﺍﻟﺸﺮﺍﺋِﻊ ﻋﻠﻰ ﺗﺤﺮِﳝِﻪ. ﻭﻗِﻴﻞﹶ :ﻣﺎ ﻳﺴﺪ ﺑﺎﺏ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔ ﺑﺎﷲ. ﻭﻗِﻴﻞﹶ :ﺫﹶﻫﺎﺏ ﺍﻟﹾﺄﹶﻣﻮﺍﻝِ ﻭﺍﻟﹾﺄﹶﺑﺪﺍﻥِ. ﻭﻗِﻴﻞﹶ :ﺳﻤﻴﺖ " ﻛﹶﺒﺎﺋِﺮ " ﺑِﺎﻟﻨﺴﺒﺔ ﻭﺍﻟﹾﺈِﺿﺎﻓﹶﺔ ﺇﱃ ﻣﺎ ﺩﻭﻧﻬﺎ. ﻭﻗِﻴﻞﹶ :ﻟﹶﺎ ﺗﻌﻠﹶﻢ ﺃﹶﺻﻠﹰﺎ. ﺃﹶﻭ :ﺃﹶﻧﻬﺎ ﺃﹸﺧﻔِﻴﺖ ﻛﹶﻠﹶﻴﻠﹶﺔ ﺍﻟﹾﻘﹶﺪﺭِ. ﻭﻗِﻴﻞﹶ :ﺇِﻧﻬﺎ ﺇﱃ ﺍﻟﺴﺒﻌِﲔ ﺃﹶﻗﹾﺮﺏ. ﻭﻗِﻴﻞﹶ :ﻛﹸﻞﱡ ﻣﺎ ﻧﻬﻰ ﺍﷲ ﻋﻨﻪ ﻓﹶﻬﻮ ﻛﹶﺒِﲑﺓ. ﻭﻗِﻴﻞﹶ :ﺇِﻧﻬﺎ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﹶﻴﻬﺎ ﺣﺪ ﺃﹶﻭ ﺗﻮﻋﺪ ﻋﻠﹶﻴﻬﺎ ﺑِﺎﻟﻨﺎﺭِ ،ﺃﹶﻭِ ﺍﻟﻠﱠﻌﻨﺔ ،ﺃﹶﻭِ ﺍﻟﹾﻐﻀﺐِ ،ﻭﻫﺬﹶﺍ ) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ) ، (١٩٩٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ ) ، (٤٠٩١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٩ﺃﲪﺪ ). (٣٩٩/١ ٤٠١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻣﺜﹶﻞﹸ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ. ﻭﺍﺧﺘﻠﹶﻔﹶﺖ ﻋِﺒﺎﺭﺍﺕ ﺍﻟﺴﻠﻒ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺼﻐﺎﺋﺮ: ﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺍﻟﺼﻐِﲑﺓ ﻣﺎ ﺩﻭﻥﹶ ﺍﻟﹾﺤﺪﻳﻦِ :ﺣﺪ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺪ ﺍﻟﹾﺂﺧِﺮﺓ .ﻭﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﻛﹸﻞﱡ ﺫﹶﻧﺐٍ ﻟﹶﻢ ﻳﺨﺘﻢ (١) ﺑِﻠﹶﻌﻨﺔ ﺃﹶﻭ ﻏﹶﻀﺐٍ ﺃﹶﻭ ﻧﺎﺭٍ. ﻭﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺍﻟﺼﻐِﲑﺓ ﻣﺎ ﻟﹶﻴﺲ ﻓِﻴﻬﺎ ﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﹶﺎ ﻭﻋِﻴﺪ ﰲ ﺍﻟﹾﺂﺧِﺮﺓ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻮﻋِﻴﺪِ :ﺍﻟﹾﻮﻋِﻴﺪ ﺍﻟﹾﺨﺎﺹ ﺑِﺎﻟﻨﺎﺭِ ﺃﹶﻭِ ﺍﻟﻠﱠﻌﻨﺔ ﺃﹶﻭِ ﺍﻟﹾﻐﻀﺐ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻮﻋِﻴﺪ ﺍﻟﹾﺨﺎﺹ ﰲ ﺍﻟﹾﺂﺧِﺮﺓ ﻛﹶﺎﻟﹾﻌﻘﹸﻮﺑﺔ ﺍﻟﹾﺨﺎﺻﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺃﹶﻋﻨِﻲ ﺍﻟﹾﻤﻘﹾﺪِﺭﺓ ،ﻓﹶﺎﻟﺘﻌﺰِﻳﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻧﻈِﲑ ﺍﻟﹾﻮﻋِﻴﺪِ ﺑِﻐﻴﺮِ ﺍﻟﻨﺎﺭِ ﺃﹶﻭِ ﺍﻟﻠﱠﻌﻨﺔ ﺃﹶﻭِ ﺍﻟﹾﻐﻀﺐِ .ﻭﻫﺬﹶﺍ ﺍﻟﻀﺎﺑِﻂﹸ ﻳﺴﻠﹶﻢ ﻣِﻦ ﺍﻟﹾﻘﹶﻮﺍﺩِﺡِ ﺍﻟﹾﻮﺍﺭِﺩﺓ ﻋﻠﻰ ﻏﲑﻩ ،ﻓﺈﻧﻪ ﻳﺪﺧﻞﹸ ﻓﻴﻪ ﻛﹸﻞﱡ ﻣﺎ ﺛﹶﺒﺖ ﺑِﺎﻟﻨﺺ ﺃﻧﻪ ﻛﹶﺒِﲑﺓ ،ﻛﹶﺎﻟﺸﺮﻙِ ،ﻭﺍﻟﹾﻘﹶﺘﻞِ ،ﻭﺍﻟﺰﻧﺎ ،ﻭﺍﻟﺴﺤﺮِ ،ﻭﻗﹶﺬﹾﻑِ ﺍﻟﹾﻤﺤﺼﻨﺎﺕِ ﺍﻟﹾﻐﺎﻓِﻠﹶﺎﺕِ ﺍﻟﹾﻤﺆﻣِﻨﺎﺕِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻛﹶﺎﻟﹾﻔِﺮﺍﺭِ ﻣِﻦ ﺍﻟﺰﺣﻒِ ،ﻭﺃﹶﻛﹾﻞِ ﻣﺎﻝِ ﺍﻟﹾﻴﺘِﻴﻢِ ،ﻭﺃﹶﻛﹾﻞِ ﺍﻟﺮﺑﺎ، ﻭﻋﻘﹸﻮﻕِ ﺍﻟﹾﻮﺍﻟِﺪﻳﻦِ ،ﻭﺍﻟﹾﻴﻤِﲔِ ﺍﻟﹾﻐﻤﻮﺱِ ،ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭِ ،ﻭﺃﹶﻣﺜﹶﺎﻝِ ﺫﹶﻟِﻚ. ﻭﺗﺮﺟِﻴﺢ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﻣِﻦ ﻭﺟﻮﻩ: ﺃﹶﺣﺪﻫﺎ :ﺃﻧﻪ ﻫﻮ ﺍﻟﹾﻤﺄﹾﺛﹸﻮﺭ ﻋﻦِ ﺍﻟﺴﻠﹶﻒِ ،ﻛﹶﺎﺑﻦِ ﻋﺒﺎﺱٍ ،ﻭﺍﺑﻦِ ﻋﻴﻴﻨﺔ ،ﻭﺍﺑﻦِ ﺣﻨﺒﻞٍ ،ﻭﻏﹶﻴﺮِﻫِﻢ. ﺍﻟﺜﺎﱐ :ﺃﹶﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻗﹶﺎﻝﹶ} :
)öNä3Ï?$t«Íh‹y™ öNä3Ytã ö•Ïeÿs3çR çm÷Ytã tböqpk÷]è? $tB t•Í¬!$t6Ÿ2 (#qç6Ï^tFøgrB bÎ
.(٢) {ÇÌÊÈ $VJƒÌ•x. Wxyzô‰•B Nà6ù=Åzô‰çRurﻓﹶﻠﹶﺎ ﻳﺴﺘﺤِﻖ ﻫﺬﹶﺍ ﺍﻟﹾﻮﻋﺪ ﺍﻟﹾﻜﹶﺮِﱘ ﻣﻦ ﺃﹸﻭﻋِﺪ ﺑِﻐﻀﺐِ ﺍﷲ ﻭﻟﹶﻌﻨﺘِﻪ ﻭﻧﺎﺭِﻩ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻣﻦِ ﺍﺳﺘﺤﻖ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻡ ﻋﻠﻴﻪ ﺍﻟﹾﺤﺪ ﻟﹶﻢ ﺗﻜﹸﻦ ﺳﻴﺌﹶﺎﺗﻪ ﻣﻜﹶﻔﱠﺮﺓ ﻋﻨﻪ ﺑِﺎﺟﺘِﻨﺎﺏِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ. ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﻀﺎﺑِﻂﹶ ﻣﺮﺟِﻌﻪ ﺇﱃ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣِﻦ ﺍﻟﺬﱡﻧﻮﺏِ ،ﻓﹶﻬﻮ ﺣﺪ ﻣﺘﻠﹶﻘﻰ ﻣِﻦ ﺧِﻄﹶﺎﺏِ ﺍﻟﺸﺎﺭِﻉِ.
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺧﺘﻢ " ! ﻭﻫﻮ ﻣﻨﺎﻗﺾ ﻟﻠﻤﻌﲎ ﺍﳌﺮﺍﺩ ،ﺇﺫ ﻫﻮ ﻳﻌﺮﻑ ﺍﻟﺼﻐﲑﺓ ،ﻭﻣﺎ ﺧﺘﻢ ﺑﺬﻟﻚ ﻫﻮ ﺃﺣﺪ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻟﻜﺒﲑﺓ ،ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻛﻤﺎ ﻫﻮ ﺑﺪﻳﻬﻲ . ) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٣١ ٤٠٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺮﺍﺑِﻊ :ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﻀﺎﺑِﻂﹶ ﻳﻤﻜِﻦ ﺍﻟﹾﻔﹶﺮﻕ ﺑﻪ ﺑﻴﻦ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻭﺍﻟﺼﻐﺎﺋِﺮِ ،ﺑِﺨِﻠﹶﺎﻑِ ﺗِﻠﹾﻚ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ. ﻓﹶﺈِﻥﱠ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺳﺒﻊ ،ﺃﹶﻭ ﺳﺒﻊ ﻋﺸﺮ ،ﺃﹶﻭ ﺇﱃ ﺍﻟﺴﺒﻌِﲔ ﺃﹶﻗﹾﺮﺏ - ﻣﺠﺮﺩ ﺩﻋﻮﻯ .ﻭﻣﻦ ﻗﹶﺎﻝﹶ: ﻣﺎ ﺍﺗﻔﹶﻘﹶﺖِ ﺍﻟﺸﺮﺍﺋِﻊ ﻋﻠﻰ ﺗﺤﺮِﳝِﻪ ﺩﻭﻥﹶ ﻣﺎ ﺍﺧﺘﻠﹶﻔﹶﺖ ﻓﻴﻪ -ﻳﻘﹾﺘﻀِﻲ ﺃﹶﻥﱠ ﺷﺮﺏ ﺍﻟﹾﺨﻤﺮِ ،ﻭﺍﻟﹾﻔِﺮﺍﺭ ﻣِﻦ ﺍﻟﺰﺣﻒِ ،ﻭﺍﻟﺘﺰﻭﺝ ﺑِﺒﻌﺾِ ﺍﻟﹾﻤﺤﺎﺭِﻡِ ،ﻭﺍﻟﹾﻤﺤﺮﻡ ﺑِﺎﻟﺮﺿﺎﻋﺔ ﻭﺍﻟﺼﻬﺮِﻳﺔ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ - ﻟﹶﻴﺲ ﻣِﻦ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ! ﻭﺃﹶﻥﱠ ﺍﻟﹾﺤﺒﺔ ﻣِﻦ ﻣﺎﻝِ ﺍﻟﹾﻴﺘِﻴﻢِ ،ﻭﺍﻟﺴﺮِﻗﹶﺔ ﻟﹶﻬﺎ ،ﻭﺍﻟﹾﻜِﺬﹾﺑﺔ ﺍﻟﹾﻮﺍﺣِﺪﺓ ﺍﻟﹾﺨﻔِﻴﻔﹶﺔ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ - ﻣِﻦ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ! ﻭﻫﺬﹶﺍ ﻓﹶﺎﺳِﺪ .ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﻣﺎ ﺳﺪ ﺑﺎﺏ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔ ﺑﺎﷲ ،ﺃﹶﻭ ﺫﹶﻫﺎﺏ ﺍﻟﹾﺄﹶﻣﻮﺍﻝِ ﻭﺍﻟﹾﺄﹶﺑﺪﺍﻥِ -ﻳﻘﹾﺘﻀِﻲ ﺃﹶﻥﱠ ﺷﺮﺏ ﺍﻟﹾﺨﻤﺮِ ،ﻭﺃﹶﻛﹾﻞﹶ ﺍﻟﹾﺨِﻨﺰِﻳﺮِ ﻭﺍﻟﹾﻤﻴﺘﺔ ﻭﺍﻟﺪﻡِ ،ﻭﻗﹶﺬﹾﻑ ﺍﻟﹾﻤﺤﺼﻨﺎﺕِ - ﻟﹶﻴﺲ ﻣِﻦ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ! ﻭﻫﺬﹶﺍ ﻓﹶﺎﺳِﺪ .ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻧﻬﺎ ﺳﻤﻴﺖ ﻛﹶﺒﺎﺋِﺮ ﺑِﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﺩﻭﻧﻬﺎ ،ﺃﹶﻭ ﻛﹸﻞﱡ ﻣﺎ ﻧﻬﻰ ﺍﷲ ﻋﻨﻪ ﻓﹶﻬﻮ ﻛﹶﺒِﲑﺓ -ﻳﻘﹾﺘﻀِﻲ ﺃﹶﻥﱠ ﺍﻟﺬﱡﻧﻮﺏ ﰲ ﻧﻔﹾﺴِﻬﺎ ﻟﹶﺎ ﺗﻨﻘﹶﺴِﻢ ﺇﱃ ﺻﻐﺎﺋِﺮ ﻭﻛﹶﺒﺎﺋِﺮ! ﻭﻫﺬﹶﺍ ﻓﹶﺎﺳِﺪ ،ﻷﻧﻪ ﺧِﻠﹶﺎﻑ ﺍﻟﻨﺼﻮﺹِ ﺍﻟﺪﺍﻟﱠﺔ ﻋﻠﻰ ﺗﻘﹾﺴِﻴﻢِ ﺍﻟﺬﱡﻧﻮﺏِ ﺇﱃ ﺻﻐﺎﺋِﺮ ﻭﻛﹶﺒﺎﺋِﺮ .ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻧﻬﺎ ﻟﹶﺎ ﺗﻌﻠﹶﻢ ﺃﹶﺻﻠﹰﺎ ،ﺃﹶﻭ ﺇِﻧﻬﺎ ﻣﺒﻬﻤﺔ -ﻓﹶﺈِﻧﻤﺎ ﺃﹶﺧﺒﺮ ﻋﻦ ﻧﻔﹾﺴِﻪ ﺃﻧﻪ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻬﺎ ،ﻓﹶﻠﹶﺎ ﻳﻤﻨﻊ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺪ ﻋﻠِﻤﻬﺎ ﻏﲑﻩ .ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ. ﻭﻗﻮﻟﻪ " ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻮﻧﻮﺍ ﺗﺎﺋِﺒِﲔ - " ﻟِﺄﹶﻥﱠ ﺍﻟﺘﻮﺑﺔ ﻟﹶﺎ ﺧِﻠﹶﺎﻑ ﺃﹶﻧﻬﺎ ﺗﻤﺤﻮ ﺍﻟﺬﱡﻧﻮﺏ ،ﻭﺇِﻧﻤﺎ ﺍﻟﹾﺨِﻠﹶﺎﻑ ﰲ ﻏﹶﻴﺮِ ﺍﻟﺘﺎﺋِﺐِ. ﻭﻗﻮﻟﻪ " :ﺑﻌﺪ ﺃﹶﻥﹾ ﻟﹶﻘﹸﻮﺍ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﺭِﻓِﲔ - " ﻟﹶﻮ ﻗﹶﺎﻝﹶ " :ﻣﺆﻣِﻨِﲔ " ﺑﺪﻝﹶ ﻗﻮﻟﻪ " ﻋﺎﺭِﻓِﲔ،" ﻛﹶﺎﻥﹶ ﺃﻭﱃ ،ﻟِﺄﹶﻥﱠ ﻣﻦ ﻋﺮﻑ ﺍﷲ ﻭﻟﹶﻢ ﻳﺆﻣِﻦ ﺑﻪ ﻓﹶﻬﻮ ﻛﹶﺎﻓِﺮ .ﻭﺇِﻧﻤﺎ ﺍﻛﹾﺘﻔﹶﻰ ﺑِﺎﻟﹾﻤﻌﺮِﻓﹶﺔ ﻭﺣﺪﻫﺎ ﺍﻟﹾﺠﻬﻢ ،ﻭﻗﻮﻟﻪ ﻣﺮﺩﻭﺩ ﺑﺎﻃِﻞﹲ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ .ﻓﹶﺈِﻥﹼ ﺇِﺑﻠِﻴﺲ ﻋﺎﺭِﻑ ﺑِﺮﺑﻪ} ،
4’n<Î) þ’ÎTö•ÏàRr'sù Éb>u‘ tA$s%
tbqèWyèö7ムÏQöqtƒ
} .(١) {ÇÌÏÈ
šúüÅÁn=øÜßJø9$#
.(٢) {ÇÑÌÈﻭﻛﹶﺬﹶﻟِﻚ ﻓِﺮﻋﻮﻥﹸ ﻭﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
ãNßg÷YÏB x8yŠ$t7Ïã žwÎ) ÇÑËÈ tûüÏèuHødr& öNßg¨ZtƒÈqøî_{ y7Ï?¨“ÏèÎ6sù tA$s%
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺤِﺠﺮِ ﺁﻳﺔ . ٣٦ ) (2ﺳﻮﺭﺓ ﺹ ﺍﻵﻳﺘﺎﻥ . ٨٣ - ٨٢ ٤٠٣
NßgtFø9r'y™ ûÈõs9ur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
} .(١) {4 ª!$# £`ä9qà)u‹s9 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ ô`¨B
óOçFZà2 bÎ) !$ygŠÏù `tBur ÞÚö‘F{$# Ç`yJÏj9 @è%
? .(٢) {4 ¬! tbqä9qà)u‹y™ ÇÑÍÈ šcqßJn=÷èsﺇﱃ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﺪﺍﻟﱠﺔ ﻋﻠﻰ ﻫﺬﹶﺍ ﺍﳌﻌﲎ .ﻭﻛﹶﺄﹶﻥﱠ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺃﹶﺭﺍﺩ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔ ﺍﻟﹾﻜﹶﺎﻣِﻠﹶﺔ ﺍﻟﹾﻤﺴﺘﻠﹾﺰِﻣﺔ ﻟِﻠِﺎﻫﺘِﺪﺍﺀِ ،ﺍﻟﱵ ﻳﺸِﲑ ﺇِﻟﹶﻴﻬﺎ ﺃﹶﻫﻞﹸ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔ، ﻭﺣﺎﺷﺎ ﺃﹸﻭﻟﹶﺌِﻚ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻧﻮﺍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ،ﺑﻞﹾ ﻫﻢ ﺳﺎﺩﺓ ﺍﻟﻨﺎﺱِ ﻭﺧﺎﺻﺘﻬﻢ. ﻭﻗﻮﻟﻪ " ﻭﻫﻢ ﰲ ﻣﺸِﻴﺌﹶﺔ ﺍﷲ ﻭﺣﻜﹾﻤِﻪ ،ﺇِﻥﹾ ﺷﺎﺀَ ﻏﹶﻔﹶﺮ ﻟﹶﻬﻢ ﻭﻋﻔﹶﺎ ﻋﻨﻬﻢ ﺑِﻔﹶﻀﻠِﻪ " ،ﺇﱃ ﺁﺧِﺮِ ﻛﹶﻠﹶﺎﻣِﻪ -ﻓﹶﺼﻞﹶ ﺍﷲ ﺗﻌﺎﱃ ﺑﻴﻦ ﺍﻟﺸﺮﻙِ ﻭﻏﲑﻩ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﺸﺮﻙ ﺃﹶﻛﹾﺒﺮ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ rﻭﺃﹶﺧﺒﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﹶﻥﱠ ﺍﻟﺸﺮﻙ ﻏﹶﻴﺮ ﻣﻐﻔﹸﻮﺭٍ ،ﻭﻋﻠﱠﻖ ﻏﹸﻔﹾﺮﺍﻥﹶ ﻣﺎ ﺩﻭﻧﻪ ﺑِﺎﻟﹾﻤﺸِﻴﺌﹶﺔ ،ﻭﺍﻟﹾﺠﺎﺋِﺰ ﻳﻌﻠﱠﻖ ﺑِﺎﻟﹾﻤﺸِﻴﺌﹶﺔ ﺩﻭﻥﹶ ﺍﻟﹾﻤﻤﺘﻨِﻊِ ،ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻜﹸﻞﱡ ﺳﻮﺍﺀً ﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻟِﻠﺘﻔﹾﺼِﻴﻞِ ﻣﻌﲎ .ﻭﻷﻧﻪ ﻋﻠﱠﻖ ﻫﺬﹶﺍ ﺍﻟﹾﻐﻔﹾﺮﺍﻥﹶ ﺑِﺎﻟﹾﻤﺸِﻴﺌﹶﺔ ،ﻭﻏﹸﻔﹾﺮﺍﻥﹸ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻭﺍﻟﺼﻐﺎﺋِﺮِ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻣﻘﹾﻄﹸﻮﻉ ﺑﻪ ،ﻏﹶﻴﺮ ﻣﻌﻠﱠﻖٍ ﺑِﺎﻟﹾﻤﺸِﻴﺌﹶﺔ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
* ã•Ïÿøótƒ ©!$# ¨bÎ) 4 «!$# ÏpuH÷q§‘ `ÏB (#qäÜuZø)s? Ÿw öNÎgÅ¡àÿRr& #’n?tã (#qèùuŽó r& tûïÏ%©!$# y“ÏŠ$t7Ïè»tƒ ö@è%
ãLìÏm§•9$# â‘qàÿtóø9$# uqèd ¼çm¯RÎ) 4 $·è‹ÏHsd z>qçR—%!$#
.(٣) {ÇÎÌÈﻓﹶﻮﺟﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻐﻔﹾﺮﺍﻥﹸ ﺍﻟﹾﻤﻌﻠﱠﻖ
ﺑِﺎﻟﹾﻤﺸِﻴﺌﹶﺔ ﻫﻮ ﻏﹸﻔﹾﺮﺍﻥﹶ ﺍﻟﺬﱡﻧﻮﺏِ ﺳِﻮﻯ ﺍﻟﺸﺮﻙِ ﺑﺎﷲ ﻗﹶﺒﻞﹶ ﺍﻟﺘﻮﺑﺔ. ﻭﻗﻮﻟﻪ " ﺫﹶﻟِﻚ ﺃﹶﻥﱠ ﺍﷲ ﻣﻮﻟﹶﻰ ﺃﹶﻫﻞِ ﻣﻌﺮِﻓﹶﺘِﻪ " -ﻓﻴﻪ ﻣﺆﺍﺧﺬﹶﺓ ﻟﹶﻄِﻴﻔﹶﺔ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ. ﻭﻗﻮﻟﻪ " :ﺍﻟﻠﱠﻬﻢ ﻳﺎ ﻭﻟِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺃﹶﻫﻠِﻪ ﻣﺴﻜﹾﻨﺎ ﺑِﺎﻟﹾﺈِﺳﻠﹶﺎﻡِ " ﻭﰲ ﻧﺴﺨﺔ " ﺛﹶﺒﺘﻨﺎ ﻋﻠﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺣﱴ ﻧﻠﹾﻘﹶﺎﻙ ﺑﻪ " -ﺭﻭﻯ ﺷﻴﺦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺃﹶﺑﻮ ﺇِﺳﻤﺎﻋِﻴﻞﹶ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِﻱ ﰲ ﻛِﺘﺎﺑِﻪ ﺍﻟﹾﻔﹶﺎﺭﻭﻕِ ،ﺑِﺴﻨﺪِﻩ ﻋﻦ ﺃﹶﻧﺲٍ
t
ﻗﹶﺎﻝﹶ :ﻛﹶﺎﻥﹶ ﻣِﻦ ﺩﻋﺎﺀِ ﺭﺳﻮﻝِ ﺍﷲ rﻳﻘﹸﻮﻝﹸ} :ﻳﺎ ﻭﻟِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺃﹶﻫﻠِﻪ ،ﻣﺴﻜﹾﻨِﻲ
ﺑِﺎﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺣﱴ ﺃﹶﻟﹾﻘﹶﺎﻙ ﻋﻠﻴﻪ{ .ﻭﻣﻨﺎﺳِﺒﺔ ﺧﺘﻢِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ ﺑِﻬﺬﹶﺍ ﺍﻟﺪﻋﺎﺀِ ﻇﹶﺎﻫِﺮﺓ .ﻭﺑِﻤِﺜﹾﻞِ ﻫﺬﹶﺍ ﺍﻟﺪﻋﺎﺀِ ﺩﻋﺎ ﻳﻮﺳﻒ ﺍﻟﺼﺪﻳﻖ ﺻﻠﹶﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ،ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ} : ) (1ﺳﻮﺭﺓ ﻟﹸﻘﹾﻤﺎﻥﹶ ﺁﻳﺔ . ٢٥ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺍﻵﻳﺘﺎﻥ . ٨٥ - ٨٤ ) (3ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ٥٣ ٤٠٤
* ‘Å7ù=ßJø9$# z`ÏB ÓÍ_tF÷•s?#uä ô‰s% Éb>u
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ÓÍ_©ùuqs? ( Íot•ÅzFy$#ur $u‹÷R‘‰9$# ’Îû ¾Çc’Í
.(١) {ÇÊÉÊÈ tûüÅsÎ=»¢Á9$$Î/ﻭﺑﻪ ﺩﻋﺎ ﺍﻟﺴﺤﺮﺓ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﺎﻧﻮﺍ ﺃﹶﻭﻝﹶ ﻣﺆﻣﻦ ﺑِﻤﻮﺳﻰ
ﺻﻠﹶﻮﺍﺕ ﺍﷲ ﻋﻠﻰ ﻧﺒِﻴﻨﺎ ﻭﻋﻠﻴﻪ ،ﺣﻴﺚﹸ ﻗﹶﺎﻟﹸﻮﺍ.(٢) {ÇÊËÏÈ tûüÏJÎ=ó¡ãB $uZ©ùuqs?ur #ZŽö9|¹ $oYø‹n=tã ùøÌ•øùr& !$uZ-/u‘ } : ﻭﻣﻦِ ﺍﺳﺘﺪﻝﱠ ﺑِﻬﺎﺗﻴﻦِ ﺍﻟﹾﺂﻳﺘﻴﻦِ ﻋﻠﻰ ﺟﻮﺍﺯِ ﺗﻤﻨﻲ ﺍﻟﹾﻤﻮﺕِ ﻓﹶﻠﹶﺎ ﺩﻟِﻴﻞﹶ ﻟﻪ ﻓﻴﻪ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺪﻋﺎﺀَ ﺇِﻧﻤﺎ ﻫﻮ ﺑِﺎﻟﹾﻤﻮﺕِ ﻋﻠﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻟﹶﺎ ﺑِﻤﻄﹾﻠﹶﻖِ ﺍﻟﹾﻤﻮﺕِ ،ﻭﻟﹶﺎ ﺑِﺎﻟﹾﻤﻮﺕِ ﺍﻟﹾﺂﻥﹶ ،ﻭﺍﻟﹾﻔﹶﺮﻕ ﻇﹶﺎﻫِﺮ.
ﺍﻟﺼﻠﹶﺎﺓﹸ ﺧﻠﹾﻒ ﻛﹸﻞﱢ ﺑﺮ ﻭﻓﹶﺎﺟِﺮٍ
ﺟﻮﺍﺯ ﺍﻟﺼﻠﹶﺎﺓِ ﺧﻠﹾﻒ ﻛﹸﻞﱢ ﺑﺮ ﻭﻓﹶﺎﺟِﺮٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﻗﻮﻟﻪ ) :ﻭﻧﺮﻯ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻒ ﻛﹸﻞﱢ ﺑﺮ ﻭﻓﹶﺎﺟِﺮٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔ ،ﻭﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣِﻨﻬﻢ.( ﺵ :ﻗﹶﺎﻝﹶ
r
}ﺻﻠﱡﻮﺍ ﺧﻠﹾﻒ ﻛﹸﻞﱢ ﺑﺮ ﻭﻓﹶﺎﺟِﺮٍ{ " .ﺭﻭﺍﻩ ﻣﻜﹾﺤﻮﻝﹲ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ
t
ﻭﺃﹶﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﹸﻗﻄﹾﻨِﻲ ،ﻗﹶﺎﻝﹶ :ﻣﻜﹾﺤﻮﻝﹲ ﻟﹶﻢ ﻳﻠﹾﻖ ﺃﹶﺑﺎ ﻫﺮﻳﺮﺓ .ﻭﰲ ﺇِﺳﻨﺎﺩِﻩ ﻣﻌﺎﻭِﻳﺔ ﺑﻦ ﺻﺎﻟِﺢٍ ،ﻣﺘﻜﹶﻠﱠﻢ ﻓﻴﻪ ،ﻭﻗﹶﺪِ ﺍﺣﺘﺞ ﺑﻪ ﻣﺴﻠِﻢ ﰲ ﺻﺤِﻴﺤِﻪ ) .(٣ﻭﺧﺮﺝ ﻟﻪ ﺍﻟﺪﺍﺭﻗﹸﻄﹾﻨِﻲ ﺃﹶﻳﻀﺎ ﻭﺃﹶﺑﻮ ﺩﺍﻭﺩ ،ﻋﻦ ﻣﻜﹾﺤﻮﻝٍ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ
t
ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ
r
}ﺍﻟﺼﻼﺓ ﻭﺍﺟِﺒﺔ ﻋﻠﹶﻴﻜﹸﻢ ﻣﻊ ﻛﹸﻞﱢ
ﻣﺴﻠِﻢٍ ،ﺑﺮﺍ ﻛﺎﻥ ﺃﹶﻭ ﻓﹶﺎﺟِﺮﺍ ،ﻭﺇِﻥﹾ ﻋﻤِﻞﹶ ﺑِﺎﻟﹾﻜﹶﺒﺎﺋِﺮِ ،ﻭﺍﻟﹾﺠِﻬﺎﺩ ﻭﺍﺟِﺐ ﻋﻠﹶﻴﻜﹸﻢ ﻣﻊ ﻛﹸﻞﱢ ﺃﹶﻣِﲑٍ ،ﺑﺮﺍ ) (1ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ١٠١ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ١٢٦ ) (3ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ،ﺹ ، ١٨٥ :ﻣﻄﻮﻻ .ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ، ١٩ : ٤ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺪﺍﺭﻗﻄﲏ -ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ " :ﺣﺪﺛﲏ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ،ﻋﻦ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻋﻦ ﻣﻜﺤﻮﻝ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ " .ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ " :ﻣﻜﺤﻮﻝ :ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﰊ ﻫﺮﻳﺮﺓ .ﻭﻣﻦ ﺩﻭﻧﻪ ﺛﻘﺎﺕ " .ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ -ﺑﻌﺪ ﻛﻼﻡ ﺍﻟﺪﺍﺭﻗﻄﲏ " :ﻗﺪ ﺭﻭﻱ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻛﻞ ﺑﺮ ﻭﻓﺎﺟﺮ ،ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ -ﺃﺣﺎﺩﻳﺚ ، ﻛﻠﻬﺎ ﺿﻌﻴﻔﺔ ﻏﺎﻳﺔ ﺍﻟﻀﻌﻒ .ﻭﺃﺻﺢ ﻣﺎ ﺭﻭﻱ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﺪﻳﺚ ﻣﻜﺤﻮﻝ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ .ﻭﻗﺪ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ] ،ﻳﺸﲑ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺳﻴﺬﻛﺮﻩ ﺍﻟﺸﺎﺭﺡ ﻋﻘﺐ ﻫﺬﺍ [ ،ﺇﻻ ﺃﻥ ﻓﻴﻪ ﺇﺭﺳﺎﻻ ،ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ " .ﻭﻗﻮﻝ ﺍﻟﺸﺎﺭﺡ ﻫﻨﺎ " :ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﻣﺘﻜﻠﻢ ﻓﻴﻪ - " . .ﻗﺪ ﺣﻘﻘﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﺴﻨﺪ ،ﰲ ﺍﳊﺪﻳﺚ ٥٧٢٤ :ﺃﻥ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﺗﻌﺴﻒ ﻣﻦ ﻏﲑ ﺣﺠﺔ .ﻭﻋﻠﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﺍﻟﺬﻱ ﺑﻌﺪﻩ ،ﻫﻲ ﺍﻻﻧﻘﻄﺎﻉ ﺑﲔ ﻣﻜﺤﻮﻝ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﻟﺒﻴﻬﻘﻲ . ٤٠٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﺎﻥ ﺃﹶﻭ ﻓﹶﺎﺟِﺮﺍ ،ﻭﺇِﻥﹾ ﻋﻤِﻞﹶ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮ.(٢) .(١) { ﻭﰲ ﺻﺤِﻴﺢِ ﺍﻟﺒﺨﺎﺭﻱ :ﺃﹶﻥﱠ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ t ﻛﹶﺎﻥﹶ ﻳﺼﻠﱢﻲ ﺧﻠﹾﻒ ﺍﻟﹾﺤﺠﺎﺝِ ﺑﻦِ ﻳﻮﺳﻒ ﺍﻟﺜﱠﻘﹶﻔِﻲ ،ﻭﻛﹶﺬﹶﺍ ﺃﹶﻧﺲ ﺑﻦ ﻣﺎﻟِﻚٍ ،ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺤﺠﺎﺝ ﻓﹶﺎﺳِﻘﹰﺎ ﻇﹶﺎﻟِﻤﺎ. ﻭﰲ ﺻﺤِﻴﺤِﻪ ﺃﹶﻳﻀﺎ ،ﺃﹶﻥﱠ ﺍﻟﻨﱯ
r
ﻗﹶﺎﻝﹶ} :ﻳﺼﻠﱡﻮﻥﹶ ﻟﹶﻜﹸﻢ ،ﻓﹶﺈِﻥﹾ ﺃﹶﺻﺎﺑﻮﺍ ﻓﹶﻠﹶﻜﹸﻢ ﻭﻟﹶﻬﻢ ،ﻭﺇِﻥﹾ
ﺃﹶﺧﻄﹶﺌﹸﻮﺍ ﻓﹶﻠﹶﻜﹸﻢ ﻭﻋﻠﹶﻴﻬِﻢ.(٣) {
ﻭﻋﻦ ﻋﺒﺪِ ﺍﷲ ﺑﻦِ ﻋﻤﺮ t ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲ rﻗﹶﺎﻝﹶ} :ﺻﻠﱡﻮﺍ ﺧﻠﹾﻒ ﻣﻦ ﻗﹶﺎﻝﹶ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ،
ﻭﺻﻠﱡﻮﺍ ﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣِﻦ ﺃﹶﻫﻞِ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ{ .ﺃﹶﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﹸﻄﹾﻨِﻲ ﻣِﻦ ﻃﹸﺮﻕٍ ،ﻭﺿﻌﻔﹶﻬﺎ ).(٤ ﺍﻟﺼﻠﹶﺎﺓﹸ ﺧﻠﹶﻒ ﻣﺴﺘﻮﺭِ ﺍﻟﹾﺤﺎﻝِ
ﺍﻋﻠﹶﻢ ،ﺭﺣِﻤﻚ ﺍﷲ ﻭﺇِﻳﺎﻧﺎ :ﺃﻧﻪ ﻳﺠﻮﺯ ﻟِﻠﺮﺟﻞِ ﺃﹶﻥﹾ ﻳﺼﻠﱢﻲ ﺧﻠﹾﻒ ﻣﻦ ﻟﹶﻢ ﻳﻌﻠﹶﻢ ﻣﻨﻪ ﺑِﺪﻋﺔ ﻭﻟﹶﺎ ﻓِﺴﻘﹰﺎ ،ﺑِﺎﺗﻔﹶﺎﻕِ ﺍﻟﹾﺄﹶﺋِﻤﺔ ،ﻭﻟﹶﻴﺲ ﻣِﻦ ﺷﺮﻁِ ﺍﻟِﺎﺋﹾﺘِﻤﺎﻡِ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﺍﻟﹾﻤﺄﹾﻣﻮﻡ ﺍﻋﺘِﻘﹶﺎﺩ ﺇِﻣﺎﻣِﻪ ،ﻭﻟﹶﺎ ﺃﹶﻥﹾ ﻳﻤﺘﺤِﻨﻪ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻣﺎﺫﹶﺍ ﺗﻌﺘﻘِﺪ ؟ ! ﺑﻞﹾ ﻳﺼﻠﱢﻲ ﺧﻠﹾﻒ ﺍﻟﹾﻤﺴﺘﻮﺭِ ﺍﻟﹾﺤﺎﻝِ. ﺍﻟﺼﻠﹶﺎﺓﹸ ﺧﻠﹾﻒ ﺍﻟﹾﻤﺒﺘﺪﻉِ ﻭﺍﻟﹾﻔﹶﺎﺳِﻖِ
ﻭﻟﹶﻮ ﺻﻠﻰ ﺧﻠﹾﻒ ﻣﺒﺘﺪِﻉٍ ﻳﺪﻋﻮ ﺇﱃ ﺑﺪﻋﺘﻪ ،ﺃﻭ ﻓﺎﺳﻖ ﻇﺎﻫﺮ ﺍﻟﻔﺴﻖ ،ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺗﺐ ﺍﻟﺬﻱ ﻻ ﳝﻜﻨﻪ ﺍﻟﺼﻼﺓ ﺇِﻟﱠﺎ ﺧﻠﹾﻔﹶﻪ ،ﻛﹶﺈِﻣﺎﻡِ ﺍﻟﹾﺠﻤﻌﺔ ﻭﺍﻟﹾﻌِﻴﺪﻳﻦِ ،ﻭﺍﻟﹾﺈِﻣﺎﻡِ ﰲ ﺻﻼﺓ ﺍﻟﹾﺤﺞ ﺑِﻌﺮﻓﹶﺔ، ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ :- ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺄﹾﻣﻮﻡ ﻳﺼﻠﱢﻲ ﺧﻠﹾﻔﹶﻪ ،ﻋِﻨﺪ ﻋﺎﻣﺔ ﺍﻟﺴﻠﹶﻒِ ﻭﺍﻟﹾﺨﻠﹶﻒِ. ) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ ). (٢٥٣٣ ) (2ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ،ﺹ ، ١٨٤ﻣﻦ ﻃﺮﻳﻖ ﻳﺰﻳﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ ،ﻋﻦ ﻣﻜﺤﻮﻝ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ، ﻣﻄﻮﻻ .ﻭﻛﺎﻥ ﻟﻔﻈﻪ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻧﺎﻗﺼﺎ ﻭﳏﺮﻓﺎ ،ﻭﺻﺤﺤﻨﺎﻩ ﻣﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ .ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ، ٢٥٣٣ :ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ " :ﺣﺪﺛﲏ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ،ﻋﻦ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻋﻦ ﻣﻜﺤﻮﻝ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ " ،ﻓﺬﻛﺮﻩ ﺑﻨﺤﻮﻩ .ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ، ١٢١ : ٣ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺩﺍﻭﺩ ،ﺑﺈﺳﻨﺎﺩﻩ .ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ، ١٨٥ : ٨ﺑﺈﺳﻨﺎﺩ ﺁﺧﺮ ،ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻭﻫﺐ .ﻭﻋﻠﺘﻪ ﺍﻻﻧﻘﻄﺎﻉ ،ﻣﺜﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ . ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٦٦٢ﺃﲪﺪ ). (٣٥٥/٢ ) (4ﺃﺷﺮﻧﺎ ﺇﱃ ﺫﻟﻚ ﻓﻴﻤﺎ ﻧﻘﻠﻨﺎﻩ ﻣﻦ ﻛﻼﻡ ﺍﻟﺒﻴﻬﻘﻲ ﺁﻧﻔﺎ . ٤٠٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﹾﺠﻤﻌﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ﺧﻠﹾﻒ ﺍﻟﹾﺈِﻣﺎﻡِ ﺍﻟﹾﻔﹶﺎﺟِﺮِ ،ﻓﹶﻬﻮ ﻣﺒﺘﺪِﻉ ﻋِﻨﺪ ﺃﹶﻛﹾﺜﹶﺮِ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ. ﻭﺍﻟﺼﺤِﻴﺢ ﺃﻧﻪ ﻳﺼﻠﱢﻴﻬﺎ ﻭﻟﹶﺎ ﻳﻌِﻴﺪﻫﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻳﺼﻠﱡﻮﻥﹶ ﺍﻟﹾﺠﻤﻌﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ﺧﻠﹾﻒ ﺍﻟﹾﺄﹶﺋِﻤﺔ ﺍﻟﹾﻔﹸﺠﺎﺭِ ﻭﻟﹶﺎ ﻳﻌِﻴﺪﻭﻥﹶ ،ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻳﺼﻠﱢﻲ ﺧﻠﹾﻒ ﺍﻟﹾﺤﺠﺎﺝِ ﺑﻦِ ﻳﻮﺳﻒ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﻧﺲ t ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩٍ tﻭﻏﲑﻩ ﻳﺼﻠﱡﻮﻥﹶ ﺧﻠﹾﻒ ﺍﻟﹾﻮﻟِﻴﺪِ ﺑﻦِ ﻋﻘﹾﺒﺔ ﺑﻦِ ﺃﰊ ﻣﻌﻴﻂٍ ،ﻭﻛﹶﺎﻥﹶ ﻳﺸﺮﺏ ﺍﻟﹾﺨﻤﺮ ،ﺣﱴ ﺇﻧﻪ ﺻﻠﻰ ﺑِﻬِﻢ ﺍﻟﺼﺒﺢ ﻣﺮﺓ ﺃﹶﺭﺑﻌﺎ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺃﹶﺯِﻳﺪﻛﹸﻢ ؟ ! ﻓﹶﻘﹶﺎﻝﹶ ﻟﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩٍ :ﻣﺎ ﺯِﻟﹾﻨﺎ ﻣﻌﻚ ﻣﻨﺬﹸ ﺍﻟﹾﻴﻮﻡِ ﰲ ﺯِﻳﺎﺩﺓ ! ! ﻭﰲ ﺍﻟﺼﺤِﻴﺢِ :ﺃﹶﻥﱠ ﻋﺜﹾﻤﺎﻥﹶ ﺑﻦ ﻋﻔﱠﺎﻥﹶ tﻟﹶﻤﺎ ﺣﺼِﺮ ﺻﻠﻰ ﺑِﺎﻟﻨﺎﺱِ ﺷﺨﺺ ،ﻓﹶﺴﺄﹶﻝﹶ ﺳﺎﺋِﻞﹲ ﻋﺜﹾﻤﺎﻥﹶ :ﺇِﻧﻚ ﺇِﻣﺎﻡ ﻋﺎﻣﺔ ،ﻭﻫﺬﹶﺍ ﺍﻟﺬﻱ ﺻﻠﻰ ﺑِﺎﻟﻨﺎﺱِ ﺇِﻣﺎﻡ ﻓِﺘﻨﺔ ؟ ﻓﹶﻘﹶﺎﻝﹶ ) :ﻳﺎ ﺍﺑﻦ ﺃﹶﺧِﻲ، ﺇِﻥﱠ ﺍﻟﺼﻼﺓ ﻣِﻦ ﺃﹶﺣﺴﻦِ ﻣﺎ ﻳﻌﻤﻞﹸ ﺍﻟﻨﺎﺱ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺣﺴﻨﻮﺍ ﻓﹶﺄﹶﺣﺴِﻦ ﻣﻌﻬﻢ ،ﻭﺇِﺫﹶﺍ ﺃﹶﺳﺎﺀُﻭﺍ ﻓﹶﺎﺟﺘﻨِﺐ ﺇِﺳﺎﺀَﺗﻬﻢ.( ﻭﺍﻟﹾﻔﹶﺎﺳِﻖ ﻭﺍﻟﹾﻤﺒﺘﺪِﻉ ﺻﻠﹶﺎﺗﻪ ﰲ ﻧﻔﹾﺴِﻬﺎ ﺻﺤِﻴﺤﺔ ،ﻓﹶﺈِﺫﹶﺍ ﺻﻠﻰ ﺍﻟﹾﻤﺄﹾﻣﻮﻡ ﺧﻠﹾﻔﹶﻪ ﻟﹶﻢ ﺗﺒﻄﹸﻞﹾ ﺻﻠﹶﺎﺗﻪ ،ﻟﹶﻜِﻦ ﺇِﻧﻤﺎ ﻛﹶﺮِﻩ ﻣﻦ ﻛﹶﺮِﻩ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻔﹶﻪ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ﻭﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﹾﻤﻨﻜﹶﺮِ ﻭﺍﺟِﺐ. ﻭﻣِﻦ ﺫﹶﻟِﻚ :ﺃﹶﻥﱠ ﻣﻦ ﺃﹶﻇﹾﻬﺮ ﺑِﺪﻋﺔ ﻭﻓﹸﺠﻮﺭﺍ ﻟﹶﺎ ﻳﺮﺗﺐ ﺇِﻣﺎﻣﺎ ﻟِﻠﹾﻤﺴﻠِﻤِﲔ ،ﻓﺈﻧﻪ ﻳﺴﺘﺤِﻖ ﺍﻟﺘﻌﺰِﻳﺮ ﺣﱴ ﻳﺘﻮﺏ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻣﻜﹶﻦ ﻫﺠﺮﻩ ﺣﱴ ﻳﺘﻮﺏ ﻛﹶﺎﻥﹶ ﺣﺴﻨﺎ ،ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ﺇِﺫﹶﺍ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻔﹶﻪ ﻭﺻﻠﻰ ﺧﻠﹾﻒ ﻏﲑﻩ ﺃﹶﺛﱠﺮ ﺫﹶﻟِﻚ ﰲ ﺇِﻧﻜﹶﺎﺭِ ﺍﻟﹾﻤﻨﻜِﺮِ ﺣﱴ ﻳﺘﻮﺏ ﺃﹶﻭ ﻳﻌﺰﻝﹶ ﺃﹶﻭ ﻳﻨﺘﻬِﻲ ﺍﻟﻨﺎﺱ ﻋﻦ ﻣِﺜﹾﻞِ ﺫﹶﻧﺒِﻪ -ﻓﹶﻤِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﺇِﺫﹶﺍ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻔﹶﻪ ﻛﹶﺎﻥﹶ ﰲ ﺫﹶﻟِﻚ ﻣﺼﻠﹶﺤﺔ ﺷﺮﻋِﻴﺔ ،ﻭﻟﹶﻢ ﺗﻔﹸﺖِ ﺍﻟﹾﻤﺄﹾﻣﻮﻡ ﺍﳉﹸﻤﻌﺔ ﻭﻟﹶﺎ ﺍﳉﹶﻤﺎﻋﺔ. ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻔﹶﻪ ﻳﻔﹶﻮﺕ ﺍﻟﹾﻤﺄﹾﻣﻮﻡ ﺍﻟﹾﺠﻤﻌﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ،ﻓﹶﻬﻨﺎ ﻟﹶﺎ ﻳﺘ ﺮﻙ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻔﹶﻪ ﺇِﻟﱠﺎ ﻣﺒﺘﺪِﻉ ﻣﺨﺎﻟِﻒ ﻟِﻠﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ. ﻭﻛﹶﺬﹶﻟِﻚ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﻗﹶﺪ ﺭﺗﺒﻪ ﻭﻟﹶﺎﺓ ﺍﻟﹾﺄﹸﻣﻮﺭِ ،ﻟﹶﻴﺲ ﰲ ﺗﺮﻙِ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻔﹶﻪ ﻣﺼﻠﹶﺤﺔ ﺷﺮﻋِﻴﺔ ،ﻓﹶﻬﻨﺎ ﻟﹶﺎ ﻳﺘﺮﻙ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻔﹶﻪ ،ﺑﻞِ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻒ ﺍﻷﻓﻀﻞ ﺃﹶﻓﹾﻀﻞﹸ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻣﻜﹶﻦ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻘﹶﺪﻡ ﻣﻈﹾﻬﺮﺍ ﻟِﻠﹾﻤﻨﻜﹶﺮِ ﰲ ﺍﻟﹾﺈِﻣﺎﻣﺔ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺫﹶﻟِﻚ ،ﻟﹶﻜِﻦ ﺇِﺫﹶﺍ ﻭﻟﱠﺎﻩ ﻏﲑﻩ ،ﻭﻟﹶﻢ ﻳﻤﻜِﻨﻪ ٤٠٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺻﺮﻓﹸﻪ ﻋﻦِ ﺍﻟﹾﺈِﻣﺎﻣﺔ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﻟﹶﺎ ﻳﺘﻤﻜﱠﻦ ﻣِﻦ ﺻﺮﻓِﻪ ﻋﻦِ ﺍﻟﹾﺈِﻣﺎﻣﺔ ﺇِﻟﱠﺎ ﺑِﺸﺮ ﺃﹶﻋﻈﹶﻢ ﺿﺮﺭﺍ ﻣِﻦ ﺿﺮﺭِ ﻣﺎ ﺃﹶﻇﹾﻬﺮ ﻣِﻦ ﺍﻟﹾﻤﻨﻜﹶﺮِ -ﻓﹶﻠﹶﺎ ﻳﺠﻮﺯ ﺩ ﹾﻓﻊ ﺍﻟﹾﻔﹶﺴﺎﺩِ ﺍﻟﹾﻘﹶﻠِﻴﻞِ ﺑِﺎﻟﹾﻔﹶﺴﺎﺩِ ﺍﻟﹾﻜﹶﺜِﲑِ ،ﻭﻟﹶﺎ ﺩ ﹾﻓﻊ ﺃﹶﺧﻒ ﺍﻟﻀﺮﺭﻳﻦِ ﺑِﺤﺼﻮﻝِ ﺃﹶﻋﻈﹶﻤِﻬِﻤﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺸﺮﺍﺋِﻊ ﺟﺎﺀَﺕ ﺑِﺘﺤﺼِﻴﻞِ ﺍﻟﹾﻤﺼﺎﻟِﺢِ ﻭﺗﻜﹾﻤِﻴﻠِﻬﺎ ،ﻭﺗﻌﻄِﻴﻞِ ﺍﻟﹾﻤﻔﹶﺎﺳِﺪِ ﻭﺗﻘﹾﻠِﻴﻠِﻬﺎ ،ﺑِﺤﺴﺐِ ﺍﻟﹾﺈِﻣﻜﹶﺎﻥِ .ﻓﹶﺘﻔﹾﻮِﻳﺖ ﺍﻟﹾﺠﻤﻊِ ﻭﺍﻟﹾﺠﻤﺎﻋﺎﺕِ ﺃﹶﻋﻈﹶﻢ ﻓﹶﺴﺎﺩﺍ ﻣِﻦ ﺍﻟِﺎﻗﹾﺘِﺪﺍﺀِ ﻓِﻴﻬِﻤﺎ ﺑِﺎﻟﹾﺈِﻣﺎﻡِ ﺍﻟﹾﻔﹶﺎﺟِﺮِ ،ﻟﹶﺎ ﺳِﻴﻤﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﺘﺨﻠﱡﻒ ﻋﻨﻬﺎ ﻟﹶﺎ ﻳﺪﻓﹶﻊ ﻓﹸﺠﻮﺭﺍ ،ﻓﹶﻴﺒﻘﹶﻰ ﺗﻌﻄِﻴﻞﹸ ﺍﻟﹾﻤﺼﻠﹶﺤﺔ ﺍﻟﺸﺮﻋِﻴﺔ ﺑِﺪﻭﻥِ ﺩ ﹾﻓﻊِ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﻔﹾﺴﺪﺓ. ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﺃﹶﻣﻜﹶﻦ ﻓِﻌﻞﹸ ﺍﻟﹾﺠﻤﻌﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ﺧﻠﹾﻒ ﺍﻟﹾﺒﺮ ،ﻓﹶﻬﺬﹶﺍ ﺃﻭﱃ ﻣِﻦ ﻓِﻌﻠِﻬﺎ ﺧﻠﹾﻒ ﺍﻟﹾﻔﹶﺎﺟِﺮِ. ﻭﺣِﻴﻨﺌِﺬٍ ،ﻓﹶﺈِﺫﹶﺍ ﺻﻠﻰ ﺧﻠﹾﻒ ﺍﻟﹾﻔﹶﺎﺟِﺮِ ﻣِﻦ ﻏﹶﻴﺮِ ﻋﺬﹾﺭٍ ،ﻓﹶﻬﻮ ﻣﻮﺿِﻊ ﺍﺟﺘِﻬﺎﺩِ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ :ﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ: ﻳﻌِﻴﺪ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﻳﻌِﻴﺪ .ﻭﻣﻮﺿِﻊ ﺑﺴﻂِ ﺫﹶﻟِﻚ ﰲ ﻛﹸﺘﺐِ ﺍﻟﹾﻔﹸﺮﻭﻉِ. ﻭﺃﹶﻣﺎ ﺍﻟﹾﺈِﻣﺎﻡ ﺇِﺫﹶﺍ ﻧﺴِﻲ ﺃﹶﻭ ﺃﹶﺧﻄﹶﺄﹶ ،ﻭﻟﹶﻢ ﻳﻌﻠﹶﻢِ ﺍﻟﹾﻤﺄﹾﻣﻮﻡ ﺑِﺤﺎﻟِﻪ ،ﻓﹶﻠﹶﺎ ﺇِﻋﺎﺩﺓ ﻋﻠﻰ ﺍﻟﹾﻤﺄﹾﻣﻮﻡِ، ﻟِﻠﹾﺤﺪِﻳﺚِ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ .ﻭﻗﹶﺪ ﺻﻠﻰ ﻋﻤﺮ t ﻭﻏﲑﻩ ﻭﻫﻮ ﺟﻨﺐ ﻧﺎﺳِﻴﺎ ﻟِﻠﹾﺠﻨﺎﺑﺔ .ﻓﹶﺄﹶﻋﺎﺩ ﺍﻟﺼﻼﺓ ،ﻭﻟﹶﻢ ﻳﺄﹾﻣﺮِ ﺍﻟﹾﻤﺄﹾﻣﻮﻣِﲔ ﺑِﺎﻟﹾﺈِﻋﺎﺩﺓ .ﻭﻟﹶﻮ ﻋﻠِﻢ ﺃﹶﻥﱠ ﺇِﻣﺎﻣﻪ ﺑﻌﺪ ﻓﹶﺮﺍﻏِﻪ ﻛﹶﺎﻥﹶ ﻋﻠﻰ ﻏﹶﻴﺮِ ﻃﹶﻬﺎﺭﺓ ،ﺃﹶﻋﺎﺩ ﻋِﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﺧِﻠﹶﺎﻓﹰﺎ ﻟِﻤﺎﻟِﻚٍ ﻭﺍﻟﺸﺎﻓِﻌِﻲ ﻭﺃﹶﺣﻤﺪ ﰲ ﺍﻟﹾﻤﺸﻬﻮﺭِ ﻋﻨﻪ .ﻭﻛﹶﺬﹶﻟِﻚ ﻟﹶﻮ ﻓﹶﻌﻞﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﻣﺎ ﻟﹶﺎ ﻳﺴﻮﻍﹸ ﻋِﻨﺪ ﺍﻟﹾﻤﺄﹾﻣﻮﻡِ .ﻭﻓﻴﻪ ﺗﻔﹶﺎﺻِﻴﻞﹸ ﻣﻮﺿِﻌﻬﺎ ﻛﹸﺘﺐ ﺍﻟﹾﻔﹸﺮﻭﻉِ .ﻭﻟﹶﻮ ﻋﻠِﻢ ﺃﹶﻥﱠ ﺇِﻣﺎﻣﻪ ﻳﺼﻠﱢﻲ ﻋﻠﻰ ﻏﹶﻴﺮِ ﻭﺿﻮﺀٍ ! ! ﻓﹶﻠﹶﻴﺲ ﻟﻪ ﺃﹶﻥﹾ ﻳﺼﻠﱢﻲ ﺧﻠﹾﻔﹶﻪ ،ﻷﻧﻪ ﻟﹶﺎﻋِﺐ ،ﻭﻟﹶﻴﺲ ﺑِﻤﺼﻞﱟ. ﺍﻟﹾﻤﻄﹶﺎﻋﻮﻥﹶ ﻓِﻲ ﻣﻮﺍﺿِﻊِ ﺍﻟِﺎﺟﺘِﻬﺎﺩِ
ﻭﻗﹶﺪ ﺩﻟﱠﺖ ﻧﺼﻮﺹ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔ ﻭﺇِﺟﻤﺎﻉ ﺳﻠﹶﻒِ ﺍﻟﹾﺄﹸﻣﺔ ﺃﹶﻥﱠ ﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻭﺇِﻣﺎﻡ ﺍﻟﺼﻼﺓ، ﻭﺍﻟﹾﺤﺎﻛِﻢ ،ﻭﺃﹶﻣِﲑ ﺍﻟﹾﺤﺮﺏِ ،ﻭﻋﺎﻣِﻞﹶ ﺍﻟﺼﺪﻗﹶﺔ -ﻳﻄﹶﺎﻉ ﰲ ﻣﻮﺍﺿِﻊِ ﺍﻟِﺎﺟﺘِﻬﺎﺩِ ،ﻭﻟﹶﻴﺲ ﻋﻠﻴﻪ ﺃﹶﻥﹾ ﻳﻄِﻴﻊ ﺃﹶﺗﺒﺎﻋﻪ ﰲ ﻣﻮﺍﺭِﺩِ ﺍﻟِﺎﺟﺘِﻬﺎﺩِ ،ﺑﻞﹾ ﻋﻠﹶﻴﻬِﻢ ﻃﹶﺎﻋﺘﻪ ﰲ ﺫﹶﻟِﻚ ،ﻭﺗﺮﻙ ﺭﺃﹾﻳِﻬِﻢ ﻟِﺮﺃﹾﻳِﻪ ،ﻓﹶﺈِﻥﱠ ﻣﺼﻠﹶﺤﺔ ﺍﻟﹾﺠﻤﺎﻋﺔ ﻭﺍﻟِﺎﺋﹾﺘِﻠﹶﺎﻑ ،ﻭﻣﻔﹾﺴﺪﺓ ﺍﻟﹾﻔﹸﺮﻗﹶﺔ ﻭﺍﻟِﺎﺧﺘِﻠﹶﺎﻑِ ،ﺃﹶﻋﻈﹶﻢ ﻣِﻦ ﺃﹶﻣﺮِ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﺍﻟﹾﺠﺰﺋِﻴﺔ .ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻢ ﻳﺠﺰ ﻟِﻠﹾﺤﻜﱠﺎﻡِ ﺃﹶﻥﹾ ﻳﻨﻘﹸﺾ ﺑﻌﻀﻬﻢ ﺣﻜﹾﻢ ﺑﻌﺾٍ .ﻭﺍﻟﺼﻮﺍﺏ ﺍﻟﹾﻤﻘﹾﻄﹸﻮﻉ ﺑﻪ ﺻِﺤﺔ ﺻﻼﺓ ﺑﻌﺾِ ﻫﺆﻟﹶﺎﺀِ ﺧﻠﹾﻒ ﺑﻌﺾٍ .ﻭﻳﺮﻭﻯ ﻋﻦ ﺃﰊ ﻳﻮﺳﻒ :ﺃﻧﻪ ﻟﹶﻤﺎ ﺣﺞ ﻣﻊ ﻫﺎﺭﻭﻥﹶ ﺍﻟﺮﺷِﻴﺪِ ،ﻓﹶﺎﺣﺘﺠﻢ ﺍﻟﹾﺨﻠِﻴﻔﹶﺔ ،ﻭﺃﹶﻓﹾﺘﺎﻩ ﻣﺎﻟِﻚ ﺑِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﺘﻮﺿﺄﹸ ،ﻭﺻﻠﻰ ﺑِﺎﻟﻨﺎﺱِ ،ﻓﹶﻘِﻴﻞﹶ ﻷﰊ ﻳﻮﺳﻒ :ﺃﹶﺻﻠﹶﻴﺖ ﺧﻠﹾﻔﹶﻪ ؟ ٤٠٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺎﻝﹶ :ﺳﺒﺤﺎﻥﹶ ﺍﷲ ! ﺃﹶﻣِﲑ ﺍﻟﹾﻤﺆﻣِﻨِﲔ .ﻳﺮِﻳﺪ ﺑِﺬﹶﻟِﻚ ﺃﹶﻥﱠ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺧﻠﹾﻒ ﻭﻟﹶﺎﺓ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﻣِﻦ ﻓِﻌﻞِ ﺃﹶﻫﻞِ ﺍﻟﹾﺒِﺪﻉِ .ﻭﺣﺪِﻳﺚﹸ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ،ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲ
r
ﻗﹶﺎﻝﹶ} :ﻳﺼﻠﱡﻮﻥﹶ
ﻟﹶﻜﹸﻢ ،ﻓﹶﺈِﻥﹾ ﺃﹶﺻﺎﺑﻮﺍ ﻓﹶﻠﹶﻜﹸﻢ ﻭﻟﹶﻬﻢ ،ﻭﺇِﻥﹾ ﺃﹶﺧﻄﹶﺌﻮﺍ ﻓﹶﻠﹶﻜﹸﻢ ﻭﻋﻠﹶﻴﻬِﻢ - (١) {ﻧﺺ ﺻﺤِﻴﺢ ﺻﺮِﻳﺢ ﰲ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻣﺎﻡ ﺇِﺫﹶﺍ ﺃﹶﺧﻄﹶﺄﹶ ﻓﹶﺨﻄﹶﺆﻩ ﻋﻠﻴﻪ ،ﻟﹶﺎ ﻋﻠﻰ ﺍﻟﹾﻤﺄﹾﻣﻮﻡِ .ﻭﺍﻟﹾﻤﺠﺘﻬِﺪ ﻏﹶﺎﻳﺘﻪ ﺃﻧﻪ ﺃﹶﺧﻄﹶﺄﹶ ﺑِﺘﺮﻙِ ﻭﺍﺟِﺐٍ ﺍﻋﺘﻘﹶﺪ ﺃﻧﻪ ﻟﹶﻴﺲ ﻭﺍﺟِﺒﺎ ،ﺃﹶﻭ ﻓﹶﻌﻞﹶ ﻣﺤﻈﹸﻮﺭﺍ ﺍﻋﺘﻘﹶﺪ ﺃﻧﻪ ﻟﹶﻴﺲ ﻣﺤﻈﹸﻮﺭﺍ .ﻭﻟﹶﺎ ﻳﺤِﻞﱡ ﻟِﻤﻦ ﻳﺆﻣِﻦ ﺑﺎﷲ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ﺃﹶﻥﹾ ﻳﺨﺎﻟِﻒ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﺍﻟﺼﺮِﻳﺢ ﺍﻟﺼﺤِﻴﺢ ﺑﻌﺪ ﺃﹶﻥﹾ ﻳﺒﻠﹸﻐﻪ ،ﻭﻫﻮ ﺣﺠﺔ ﻋﻠﻰ ﻣﻦ ﻳﻄﹾﻠِﻖ ﻣِﻦ ﺍﻟﹾﺤﻨﻔِﻴﺔ ﻭﺍﻟﺸﺎﻓِﻌِﻴﺔ ﻭﺍﻟﹾﺤﻨﺒﻠِﻴﺔ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻣﺎﻡ ﺇِﺫﹶﺍ ﺗﺮﻙ ﻣﺎ ﻳﻌﺘﻘِﺪ ﺍﻟﹾﻤﺄﹾﻣﻮﻡ ﻭﺟﻮﺑﻪ ﻟﹶﻢ ﻳﺼِﺢ ﺍﻗﹾﺘِﺪﺍﺅﻩ ﺑﻪ ! ! ﻓﹶﺈِﻥﱠ ﺍﻟِﺎﺟﺘِﻤﺎﻉ ﻭﺍﻟِﺎﺋﹾﺘِﻠﹶﺎﻑ ﻣِﻤﺎ ﻳﺠِﺐ ﺭِﻋﺎﻳﺘﻪ ﻭﺗﺮﻙ ﺍﻟﹾﺨِﻠﹶﺎﻑِ ﺍﻟﹾﻤﻔﹾﻀِﻲ ﺇﱃ ﺍﻟﹾﻔﹶﺴﺎﺩِ. ﻭﻗﻮﻟﻪ " :ﻭﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣِﻨﻬﻢ - " ﺃﻱ ﻭﻧﺮﻯ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣِﻦ ﺍﻟﹾﺄﹶﺑﺮﺍﺭِ ﻭﺍﻟﹾﻔﹸﺠﺎﺭِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻳﺴﺘﺜﹾﻨﻰ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻌﻤﻮﻡِ ﺍﻟﹾﺒﻐﺎﺓ ﻭﻗﹸﻄﱠﺎﻉ ﺍﻟﻄﱠﺮِﻳﻖِ ،ﻭﻛﹶﺬﹶﺍ ﻗﹶﺎﺗِﻞﹸ ﻧﻔﹾﺴِﻪ ،ﺧِﻠﹶﺎﻓﹰﺎ ﻷﰊ ﻳﻮﺳﻒ ،ﻟﹶﺎ ﺍﻟﺸﻬِﻴﺪ ،ﺧِﻠﹶﺎﻓﹰﺎ ﻟِﻤﺎﻟِﻚٍ ﻭﺍﻟﺸﺎﻓِﻌِﻲ ﺭﺣِﻤﻬﻤﺎ ﺍﷲ ،ﻋﻠﻰ ﻣﺎ ﻋﺮِﻑ ﰲ ﻣﻮﺿِﻌِﻪ. ﻟﹶﻜِﻦ ﺍﻟﺸﻴﺦ ﺇِﻧﻤﺎ ﺳﺎﻕ ﻫﺬﹶﺍ ﻟِﺒﻴﺎﻥِ ﺃﹶﻧﺎ ﻟﹶﺎ ﻧﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺒِﺪﻉِ ﻭﺍﻟﹾﻔﹸﺠﻮﺭِ، ﻟﹶﺎ ﻟِﻠﹾﻌﻤﻮﻡِ ﺍﻟﹾﻜﹸﻠﱢﻲ. ﻭﻟﹶﻜِﻦِ ] ﺍﻟﹾﻤﻈﹾﻬِﺮﻭﻥﹶ ﻟِﻠﹾﺈِﺳﻠﹶﺎﻡِ [
)(٢
ﻗِﺴﻤﺎﻥِ :ﺇِﻣﺎ ﻣﺆﻣِﻦ ،ﻭﺇِﻣﺎ ﻣﻨﺎﻓِﻖ ،ﻓﹶﻤِﻦ ﻋﻠِﻢ ﻧِﻔﹶﺎﻗﹸﻪ ﻟﹶﻢ
ﺗﺠﺰِ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺍﻟِﺎﺳﺘِﻐﻔﹶﺎﺭ ﻟﻪ ،ﻭﻣﻦ ﻟﹶﻢ ﻳﻌﻠﹶﻢ ﺫﹶﻟِﻚ ﻣﻨﻪ ﺻﻠﱢﻲ ﻋﻠﻴﻪ .ﻓﹶﺈِﺫﹶﺍ ﻋﻠِﻢ ﺷﺨﺺ ﻧِﻔﹶﺎﻕ ﺷﺨﺺٍ ﻟﹶﻢ ﻳﺼﻞﱢ ﻫﻮ ﻋﻠﻴﻪ ،ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻣﻦ ﻟﹶﻢ ﻳﻌﻠﹶﻢ ﻧِﻔﹶﺎﻗﹶﻪ ،ﻭﻛﹶﺎﻥﹶ ﻋﻤﺮ t ﻟﹶﺎ ﻳﺼﻠﱢﻲ ﻋﻠﻰ ﻣﻦ ﻟﹶﻢ ﻳﺼﻞﱢ ﻋﻠﻴﻪ ﺣﺬﹶﻳﻔﹶﺔ ،ﻷﻧﻪ ﻛﹶﺎﻥﹶ ﰲ ﻏﹶﺰﻭﺓ ﺗﺒﻮﻙ ﻗﹶﺪ ﻋﺮﻑ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ،ﻭﻗﹶﺪ ﻧﻬﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺭﺳﻮﻟﻪ
r
ﻋﻦِ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ،ﻭﺃﹶﺧﺒﺮ ﺃﻧﻪ ﻟﹶﺎ ﻳﻐﻔِﺮ ﻟﹶﻬﻢ ﺑِﺎﺳﺘِﻐﻔﹶﺎﺭِﻩ،
ﻭﻋﻠﱠﻞﹶ ﺫﹶﻟِﻚ ﺑِﻜﹸﻔﹾﺮِﻫِﻢ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻣﺆﻣِﻨﺎ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻟﹶﻢ ﻳﻨﻪ ﻋﻦِ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ، ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٦٦٢ﺃﲪﺪ ). (٣٥٥/٢ ) (2ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﻜﻼﻡ ﻷﻫﻞ ﺍﻹﺳﻼﻡ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٤٠٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻟﻪ ﻣِﻦ ﺍﻟﺬﱡﻧﻮﺏِ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِﻳﺔ ﺍﻟﹾﺒِﺪﻋِﻴﺔ ﺃﹶﻭِ ﺍﻟﹾﻌﻤﻠِﻴﺔ ﺍﻟﹾﻔﹸﺠﻮﺭِﻳﺔ ﻣﺎ ﻟﻪ ،ﺑﻞﹾ ﻗﹶﺪ ﺃﹶﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑِﺎﻟِﺎﺳﺘِﻐﻔﹶﺎﺭِ ﻟِﻠﹾﻤﺆﻣِﻨِﲔ ،ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﱃ} : ÏM»oYÏB÷sßJø9$#ur tûüÏZÏB÷sßJù=Ï9ur
ﻭﺍﻟﹾﻤﺆﻣِﻨﺎﺕِ [
)(٢
š•Î7/Rs%Î! ö•ÏÿøótGó™$#ur ª!$# žwÎ) tm»s9Î) Iw ¼çm¯Rr& óOn=÷æ$$sù
] .(١) {3ﻓﹶﺄﹶﻣﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﺘﻮﺣِﻴﺪِ ﻭﺍﻟِﺎﺳﺘِﻐﻔﹶﺎﺭِ ﻟِﻨﻔﹾﺴِﻪ ﻭﻟِﻠﹾﻤﺆﻣِﻨِﲔ
ﻓﹶﺎﻟﺘﻮﺣِﻴﺪ ﺃﹶﺻﻞﹸ ﺍﻟﺪﻳﻦِ ،ﻭﺍﻟِﺎﺳﺘِﻐﻔﹶﺎﺭ ﻟﻪ ﻭﻟِﻠﹾﻤﺆﻣِﻨِﲔ ﻛﹶﻤﺎﻟﹸﻪ .ﻓﹶﺎﻟﺪﻋﺎﺀُ ﻟﹶﻬﻢ
ﺑِﺎﻟﹾﻤﻐﻔِﺮﺓ ﻭﺍﻟﺮﺣﻤﺔ ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺨﻴﺮﺍﺕِ ،ﺇِﻣﺎ ﻭﺍﺟِﺐ ﻭﺇِﻣﺎ ﻣﺴﺘﺤﺐ ،ﻭﻫﻮ ﻋﻠﻰ ﻧﻮﻋﻴﻦِ :ﻋﺎﻡ ﻭﺧﺎﺹ ،ﺃﹶﻣﺎ ﺍﻟﹾﻌﺎﻡ ﻓﹶﻈﹶﺎﻫِﺮ ،ﻛﹶﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﺃﹶﻣﺎ ﺍﻟﺪﻋﺎﺀُ ﺍﻟﹾﺨﺎﺹ ،ﻓﹶﺎﻟﺼﻠﹶﺎﺓ ﻋﻠﻰ ﺍﻟﹾﻤﻴﺖِ، ﻓﹶﻤﺎ ﻣِﻦ ﻣﺆﻣِﻦٍ ﻳﻤﻮﺕ ﺇِﻟﱠﺎ ﻭﻗﹶﺪ ﺃﹸﻣِﺮ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺃﹶﻥﹾ ﻳﺼﻠﱡﻮﺍ ﻋﻠﻴﻪ ﺻﻼﺓ ﺍﻟﹾﺠِﻨﺎﺯﺓ ،ﻭﻫﻢ ﻣﺄﹾﻣﻮﺭﻭﻥﹶ ﰲ ﺻﻠﹶﺎﺗِﻬِﻢ ﻋﻠﻴﻪ ﺃﹶﻥﹾ ﻳﺪﻋﻮﺍ ﻟﻪ ،ﻛﹶﻤﺎ ﺭﻭﻯ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ
t
ﻗﹶﺎﻝﹶ:
ﺳﻤِﻌﺖ ﺭﺳﻮﻝﹶ ﺍﷲ rﻳﻘﹸﻮﻝﹸ} :ﺇِﺫﹶﺍ ﺻﻠﱠﻴﺘﻢ ﻋﻠﻰ ﺍﻟﹾﻤﻴﺖِ ﻓﹶﺄﹶﺧﻠِﺼﻮﺍ ﻟﻪ ﺍﻟﺪﻋﺎﺀَ{ ).(٣
ﺠﻨﺔٍ ﻭﻟﹶﺎ ﻧﺎﺭٍ ﺇِﻟﱠﺎ ﺑِﻨﺺ ﻟﹶﺎ ﻳﻘﹾﻄﹶﻊ ﻟِﺄﹶﺣﺪٍ ﻣﻌﻴﻦٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﺑِ
ﻗﻮﻟﻪ ) :ﻭﻟﹶﺎ ﻧﻨﺰِﻝﹸ ﺃﹶﺣﺪﺍ ﻣِﻨﻬﻢ ﺟﻨﺔ ﻭﻟﹶﺎ ﻧﺎﺭﺍ (. ﺵ :ﻳﺮِﻳﺪ :ﺃﹶﻧﺎ ﻟﹶﺎ ﻧﻘﹸﻮﻝﹸ ﻋﻦ ﺃﹶﺣﺪٍ ﻣﻌﻴﻦٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔ ﺇﻧﻪ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔ ﺃﹶﻭ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ،ﺇِﻟﱠﺎ ﻣﻦ ﺃﹶﺧﺒﺮ ﺍﻟﺼﺎﺩِﻕ
r
ﺃﻧﻪ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔ ،ﻛﹶﺎﻟﹾﻌﺸﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ .ﻭﺇِﻥﹾ ﻛﹸﻨﺎ
ﻧﻘﹸﻮﻝﹸ :ﺇﻧﻪ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺪﺧﻞﹶ ﺍﻟﻨﺎﺭ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣﻦ ﻳﺸﺎﺀُ ﺍﷲ ﺇِﺩﺧﺎﻟﹶﻪ ﺍﻟﻨﺎﺭ ،ﺛﹸﻢ ﻳﺨﺮﺝ ﻣِﻨﻬﺎ ﺑِﺸﻔﹶﺎﻋﺔ ﺍﻟﺸﺎﻓِﻌِﲔ ،ﻭﻟﹶﻜِﻨﺎ ﻧﻘِﻒ ﰲ ﺍﻟﺸﺨﺺِ ﺍﻟﹾﻤﻌﻴﻦِ ،ﻓﹶﻠﹶﺎ ﻧﺸﻬﺪ ﻟﻪ ﺑِﺠﻨﺔ ﻭﻟﹶﺎ ﻧﺎﺭٍ ﺇِﻟﱠﺎ ﻋﻦ ﻋِﻠﹾﻢٍ؛ ﻟِﺄﹶﻥﱠ ﺍﳊﹶﻘِﻴﻘﺔ ﺑﺎﻃِﻨﺔ ،ﻭﻣﺎ ﻣﺎﺕ ﻋﻠﻴﻪ ﻟﹶﺎ ﻧﺤِﻴﻂﹸ ﺑﻪ ،ﻟﹶﻜِﻦ ﻧﺮﺟﻮ ﻟِﻠﹾﻤﺤﺴِﻨﲔِ ،ﻭﻧﺨﺎﻑ ﻋﻠﻰ ﺍﻟﹾﻤﺴِﻲﺀِ. ﻭﻟِﻠﺴﻠﹶﻒِ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﺑِﺎﻟﹾﺠﻨﺔ ﺛﹶﻠﹶﺎﺛﹶﺔ ﺃﹶﻗﹾﻮﺍﻝٍ: ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺸﻬﺪ ﻟِﺄﹶﺣﺪٍ ﺇِﻟﱠﺎ ﻟِﻠﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻭﻫﺬﹶﺍ ﻳﻨﻘﹶﻞﹸ ﻋﻦ ﻣﺤﻤﺪِ ﺍﺑﻦِ ﺍﻟﹾﺤﻨﻔِﻴﺔ ،ﻭﺍﻟﹾﺄﹶﻭﺯﺍﻋِﻲ. ) (1ﺳﻮﺭﺓ ﻣﺤﻤﺪٍ ﺁﻳﺔ . ١٩ ) (2ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ) ، (٣١٩٩ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ ). (١٤٩٧ ٤١٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻳﺸﻬﺪ ﺑِﺎﻟﹾﺠﻨﺔ ﻟِﻜﹸﻞﱢ ﻣﺆﻣِﻦٍ ﺟﺎﺀَ ﻓﻴﻪ ﺍﻟﻨﺺ ،ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻭﺃﹶﻫﻞِ ﺍﻟﹾﺤﺪِﻳﺚِ. ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﻧﻪ ﻳﺸﻬﺪ ﺑِﺎﻟﹾﺠﻨﺔ ﻟِﻬﺆﻟﹶﺎﺀِ ﻭﻟِﻤﻦ ﺷﻬِﺪ ﻟﻪ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ،ﻛﹶﻤﺎ ﰲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ :ﺃﻧﻪ }ﻣﺮ ﺑِﺠِﻨﺎﺯﺓ ،ﻓﹶﺄﹶﺛﹾﻨﻮﺍ ﻋﻠﹶﻴﻬﺎ ﺑِﺨﻴﺮٍ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﻨﱯ " rﻭﺟﺒﺖ ،" ﻭﻣﺮ ﺑِﺄﹸﺧﺮﻯ ،ﻓﹶﹸﺄﺛﹾﻨِﻲ ﻋﻠﹶﻴﻬﺎ ﺑِﺸﺮ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﻭﺟﺒﺖ .(١) {ﻭﰲ ﺭِﻭﺍﻳﺔ :ﻛﹶﺮﺭ} :ﻭﺟﺒﺖ " ﺛﹶﻠﹶﺎﺙﹶ ﻣﺮﺍﺕٍ ،ﻓﹶﻘﹶﺎﻝﹶ ﻋﻤﺮ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﻣﺎ ﻭﺟﺒﺖ ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ " rﻫﺬﹶﺍ ﺃﹶﺛﹾﻨﻴﺘﻢ ﻋﻠﻴﻪ ﺧﻴﺮﺍ ﻭﺟﺒﺖ ﻟﻪ ﺍﻟﹾﺠﻨﺔ ،ﻭﻫﺬﹶﺍ ﺃﹶﺛﹾﻨﻴﺘﻢ ﻋﻠﻴﻪ ﺷﺮﺍ ﻭﺟﺒﺖ ﻟﻪ ﺍﻟﻨﺎﺭ ،ﺃﹶﻧﺘﻢ ﺷﻬﺪﺍﺀُ ﺍﷲ ﰲ ﺍﻟﹾﺄﹶﺭﺽِ{ ) .(٢ﻭﻗﹶﺎﻝﹶ } rﺗﻮﺷِﻜﹸﻮﻥﹶ ﺃﹶﻥﹾ ﺗﻌﻠﹶﻤﻮﺍ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺠﻨﺔ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ " ،ﻗﹶﺎﻟﹸﻮﺍ :ﺑِﻢ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ؟ ﻗﹶﺎﻝﹶ " :ﺑِﺎﻟﺜﱠﻨﺎﺀِ ﺍﻟﹾﺤﺴﻦِ ﻭﺍﻟﺜﱠﻨﺎﺀِ ﺍﻟﺴﻴﺊِ{ ) .(٣ﻓﹶﺄﹶﺧﺒﺮ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻳﻌﻠﹶﻢ ﺑﻪ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺠﻨﺔ ﻭﺃﹶﻫﻞﹸ ﺍﻟﻨﺎﺭِ.
ﻟﹶﺎ ﻧﺸﻬﺪ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﺑِﺎﻟﹾﻜﹸﻔﹾﺮِ ﻣﺎ ﻟﹶﻢ ﻳﻈﹾﻬﺮ ﻣِﻨﻪ ﺫﹶﻟِﻚ ﻗﻮﻟﻪ ) :ﻭﻟﹶﺎ ﻧﺸﻬﺪ ﻋﻠﹶﻴﻬِﻢ ﺑِﻜﹸﻔﹾﺮٍ ﻭﻟﹶﺎ ﺑِﺸِﺮﻙٍ ﻭﻟﹶﺎ ﺑِﻨِﻔﹶﺎﻕٍ ،ﻣﺎ ﻟﹶﻢ ﻳﻈﹾﻬﺮ ﻣِﻨﻬﻢ ﺷﻲﺀٌ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻭﻧﺬﹶﺭ ﺳﺮﺍﺋِﺮﻫﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ (. ﺵ :ﻟِﺄﹶﻧﺎ ﻗﹶﺪ ﺃﹸﻣِﺮﻧﺎ ﺑِﺎﻟﹾﺤﻜﹾﻢِ ﺑِﺎﻟﻈﱠﺎﻫِﺮِ ،ﻭﻧﻬِﻴﻨﺎ ﻋﻦِ ﺍﻟﻈﱠﻦ ﻭﺍﺗﺒﺎﻉِ ﻣﺎ ﻟﹶﻴﺲ ﻟﹶﻨﺎ ﺑﻪ ﻋِﻠﹾﻢ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
`ÏiB ×Pöqs% ö•y‚ó¡o„ Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ
.(٤) {BQöqs%ﺍﻵﻳﺔ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
.(٥) {( ÒOøOÎ) Çd`©à9$# uÙ÷èt/ žcÎ) Çd`©à9$# z`ÏiB #ZŽ•ÏWx. (#qç7Ï^tGô_$# (#qãZtB#uä tûïÏ%©!$#ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
$pkš‰r'¯»tƒ
ß#ø)s? Ÿwur
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﻬﺎﺩﺍﺕ ) ، (٢٤٩٩ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ ) ، (٩٤٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٠٥٨ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (١٩٣٢ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ ) ، (١٤٩١ﺃﲪﺪ ). (٢٨١/٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٣٠١ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ ) ، (٩٤٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٠٥٨ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )، (١٩٣٢ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ ) ، (١٤٩١ﺃﲪﺪ ). (١٨٦/٣ ) (3ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ). (٤٢٢١ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺍﻵﻳﺔ . ١١ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺤﺠﺮﺍﺕِ ﺍﻵﻳﺔ . ١٢ ٤١١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÌÏÈ Zwqä«ó¡tB çm÷Ytã tb%x. y7Í´¯»s9'ré& ‘@ä. yŠ#xsàÿø9$#ur uŽ|Çt7ø9$#ur yìôJ¡¡9$# ¨bÎ) 4 íOù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB ﻗﻮﻟﻪ) :ﻭﻟﹶﺎ ﻧﺮﻯ ] ﺍﻟﻘﺘﻞ [ ) (٢ﻋﻠﻰ ﺃﹶﺣﺪٍ ﻣِﻦ ﺃﹸﻣﺔ ﻣﺤﻤﺪٍ rﺇِﻟﱠﺎ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻴﻒ.( ﺵ :ﰲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﻟﹶﺎ ﻳﺤِﻞﱡ ﺩﻡ ﺍﻣﺮِﺉٍ ﻣﺴﻠِﻢٍ ﻳﺸﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﷲ ﻭﺃﹶﻧﻲ ﺭﺳﻮﻝﹸ ﺍﷲ ،ﺇِﻟﱠﺎ ﺑﺈﺣﺪﻯ ﺛﹶﻠﹶﺎﺙٍ :ﺍﻟﺜﱠﻴﺐ ﺍﻟﺰﺍﻧِﻲ ،ﻭﺍﻟﻨﻔﹾﺲ ﺑِﺎﻟﻨ ﹾﻔﺲِ ،ﻭﺍﻟﺘﺎﺭِﻙ ﻟِﺪِﻳﻨِﻪ ﺍﻟﹾﻤﻔﹶﺎﺭِﻕ ﻟِﻠﹾﺠﻤﺎﻋﺔ{ ).(٣
ﺼﻴﺔٍ ﻭﺟﻮﺏ ﻃﹶﺎﻋﺔِ ﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﺇِﻟﱠﺎ ﻓِﻲ ﻣﻌِ
ﻗﻮﻟﻪ ) :ﻭﻟﹶﺎ ﻧﺮﻯ ﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﻰ ﺃﹶﺋِﻤﺘِﻨﺎ ﻭﻭﻟﹶﺎﺓ ﺃﹸﻣﻮﺭِﻧﺎ ،ﻭﺇِﻥﹾ ﺟﺎﺭﻭﺍ ،ﻭﻟﹶﺎ ﻧﺪﻋﻮ ﻋﻠﹶﻴﻬِﻢ ،ﻭﻟﹶﺎ ﻧﻨﺰِﻉ ﻳﺪﺍ ﻣِﻦ ﻃﹶﺎﻋﺘِﻬِﻢ ،ﻭﻧﺮﻯ ﻃﹶﺎﻋﺘﻬﻢ ﻣِﻦ ﻃﹶﺎﻋﺔ ﺍﷲ
U
ﻓﹶﺮِﻳﻀﺔ ،ﻣﺎ ﻟﹶﻢ ﻳﺄﹾﻣﺮﻭﺍ ﺑِﻤﻌﺼِﻴﺔ،
ﻭﻧﺪﻋﻮﺍ ﻟﹶﻬﻢ ﺑِﺎﻟﺼﻠﹶﺎﺡِ ﻭﺍﻟﹾﻤﻌﺎﻓﹶﺎﺓ (. ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ.(٤) {( óOä3ZÏB Í•öDF{$# ’Í<'ré&ur tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr& (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ } : ﻭﰲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﻣﻦ ﺃﹶﻃﹶﺎﻋﻨِﻲ ﻓﹶﻘﹶﺪ ﺃﹶﻃﹶﺎﻉ ﺍﷲ ،ﻭﻣﻦ ﻋﺼﺎﻧِﻲ ﻓﹶﻘﹶﺪ ﻋﺼﻰ ﺍﷲ، ﻭﻣﻦ ﻳﻄِﻊِ ﺍﻟﹾﺄﹶﻣِﲑ ﻓﹶﻘﹶﺪ ﺃﹶﻃﹶﺎﻋﻨِﻲ ،ﻭﻣﻦ ﻋﺼﻰ ﺍﻟﹾﺄﹶﻣِﲑ ﻓﹶﻘﹶﺪ ﻋﺼﺎﻧِﻲ{ ).(٥
ﻭﻋﻦ ﺃﰊ ﺫﹶﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .ﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺧﻠِﻴﻠِﻲ ﺃﹶﻭﺻﺎﻧِﻲ ﺃﹶﻥﹾ ﺃﹶﺳﻤﻊ ﻭﺃﹸﻃِﻴﻊ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ
ﻋﺒﺪﺍ ﺣﺒﺸِﻴﺎ ﻣﺠﺪﻉ ﺍﻟﹾﺄﹶﻃﹾﺮﺍﻑِ{ ) .(٦ﻭﻋِﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ} :ﻭﻟﹶﻮ ﻟِﺤﺒﺸِﻲ ﻛﹶﺄﹶﻥﱠ ﺭﺃﹾﺳﻪ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٣٦ ) (2ﻛﻠﻤﺔ " ﺍﻟﻘﺘﻞ " ﺯﺩﻧﺎﻫﺎ ﻟﺘﺼﺤﻴﺢ ﺍﻟﻜﻼﻡ ،ﱂ ﺗﺬﻛﺮ ﺑﺎﻷﺻﻞ .ﻭﳚﺐ ﺃﻥ ﺗﺰﺍﺩ ﻫﻲ ﺃﻭ ﻣﺎ ﰲ ﻣﻌﻨﺎﻫﺎ . ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻳﺎﺕ ) ، (٦٤٨٤ﻣﺴﻠﻢ ﺍﻟﻘﺴﺎﻣﺔ ﻭﺍﶈﺎﺭﺑﲔ ﻭﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺪﻳﺎﺕ ) ، (١٦٧٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻳﺎﺕ ) ، (١٤٠٢ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ ) ، (٤٠١٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳊﺪﻭﺩ ) ، (٤٣٥٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳊﺪﻭﺩ ) ، (٢٥٣٤ﺃﲪﺪ ) ، (٤٤٤/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﳊﺪﻭﺩ ). (٢٢٩٨ ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٥٩ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (٢٧٩٧ﺃﲪﺪ ). (٢٥٣/٢ ) (6ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٣٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳉﻬﺎﺩ ) ، (٢٨٦٢ﺃﲪﺪ ). (١٧١/٥ ٤١٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺯﺑِﻴﺒﺔ{ ).(١ ﻭﰲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﺃﹶﻳﻀﺎ} :ﻋﻠﻰ ﺍﻟﹾﻤﺮﺀِ ﺍﻟﹾﻤﺴﻠِﻢِ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﱠﺎﻋﺔ ﻓِﻴﻤﺎ ﺃﹶﺣﺐ ﻭﻛﹶﺮِﻩ ،ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﻳﺆﻣﺮ ﺑِﻤﻌﺼِﻴﺔ ،ﻓﹶﺈِﻥﹾ ﺃﹸﻣِﺮ ﺑِﻤﻌﺼِﻴﺔ ﻓﹶﻠﹶﺎ ﺳﻤﻊ ﻭﻟﹶﺎ ﻃﹶﺎﻋﺔ{ ).(٢
ﻭﻋﻦ ﺣﺬﹶﻳﻔﹶﺔ ﺑﻦِ ﺍﻟﹾﻴﻤﺎﻥِ ،ﻗﹶﺎﻝﹶ} :ﻛﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﻳﺴﺄﹶﻟﹸﻮﻥﹶ ﺭﺳﻮﻝﹶ ﺍﷲ rﻋﻦِ ﺍﻟﹾﺨﻴﺮِ ،ﻭﻛﹸﻨﺖ
ﺃﹶﺳﺄﹶﻟﹸﻪ ﻋﻦِ ﺍﻟﺸﺮ ،ﻣﺨﺎﻓﹶﺔ ﺃﹶﻥﹾ ﻳﺪﺭِﻛﹶﻨِﻲ ،ﻓﹶﻘﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﺇِﻧﺎ ﻛﹸﻨﺎ ﰲ ﺟﺎﻫِﻠِﻴﺔ ﻭﺷﺮ ،ﻓﹶﺠﺎﺀَﻧﺎ ﺍﷲ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺨﻴﺮِ ،ﻓﹶﻬﻞﹾ ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﹾﺨﻴﺮِ ﺷﺮ ؟ ﻗﹶﺎﻝﹶ " :ﻧﻌﻢ ،" ﻓﹶﻘﹸﻠﹾﺖ :ﻫﻞﹾ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺍﻟﺸﺮ ﻣِﻦ ﺧﻴﺮٍ ؟ ﻗﹶﺎﻝﹶ " :ﻧﻌﻢ ،ﻭﻓﻴﻪ ﺩﺧﻦ ،" ﻗﹸﻠﹾﺖ :ﻭﻣﺎ ﺩﺧﻨﻪ ؟ ﻗﹶﺎﻝﹶ " :ﻗﹶﻮﻡ ﻳﺴﺘﻨﻮﻥﹶ ﺑِﻐﻴﺮِ ﺳﻨﺘِﻲ، ﻭﻳﻬﺪﻭﻥﹶ ﺑِﻐﻴﺮِ ﻫﺪﻳِﻲ ،ﺗﻌﺮِﻑ ﻣِﻨﻬﻢ ﻭﺗﻨﻜِﺮ ،" ﻓﹶﻘﹸﻠﹾﺖ :ﻫﻞﹾ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺍﻟﹾﺨﻴﺮِ ﻣِﻦ ﺷﺮ ؟ ﻗﹶﺎﻝﹶ " :ﻧﻌﻢ ،ﺩﻋﺎﺓ ﻋﻠﻰ ﺃﹶﺑﻮﺍﺏِ ﺟﻬﻨﻢ ،ﻣﻦ ﺃﹶﺟﺎﺑﻬﻢ ﺇِﻟﹶﻴﻬﺎ ﻗﹶﺬﹶﻓﹸﻮﻩ ﻓِﻴﻬﺎ " ،ﻓﹶﻘﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﺻِﻔﹾﻬﻢ ﻟﹶﻨﺎ ؟ ﻗﹶﺎﻝﹶ " :ﻧﻌﻢ ،ﻗﹶﻮﻡ ﻣِﻦ ﺟِﻠﹾﺪﺗِﻨﺎ ،ﻳﺘﻜﹶﻠﱠﻤﻮﻥﹶ ﺑِﺄﹶﻟﹾﺴِﻨﺘِﻨﺎ " ،ﻗﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ، ﻓﹶﻤﺎ ﺗﺮﻯ ﺇِﺫﹶﺍ ﺃﹶﺩﺭﻛﹶﻨِﻲ ﺫﹶﻟِﻚ ؟ ﻗﹶﺎﻝﹶ " :ﺗﻠﹾﺰﻡ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻭﺇِﻣﺎﻣﻬﻢ ،" ﻓﹶﻘﹸﻠﹾﺖ :ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﺗﻜﹸﻦ ﻟﹶﻬﻢ ﺟﻤﺎﻋﺔ ﻭﻟﹶﺎ ﺇِﻣﺎﻡ ؟ ﻗﹶﺎﻝﹶ :ﻓﹶﺎﻋﺘﺰِﻝﹾ ﺗِﻠﹾﻚ ﺍﻟﹾﻔِﺮﻕ ﻛﹸﻠﱠﻬﺎ ،ﻭﻟﹶﻮ ﺃﹶﻥﹾ ﺗﻌﺾ ﻋﻠﻰ ﺃﹶﺻﻞِ ﺷﺠﺮﺓ ،ﺣﱴ ﻳﺪﺭِﻛﹶﻚ ﺍﻟﹾﻤﻮﺕ ﻭﺃﹶﻧﺖ ﻋﻠﻰ ﺫﹶﻟِﻚ.(٤) (٣) { ﻭﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ } rﻣﻦ ﺭﺃﻯ ﻣِﻦ ﺃﹶﻣِﲑِﻩ ﺷﻴﺌﹰﺎ ﻳﻜﹾﺮﻫﻪ ﻓﹶﻠﹾﻴﺼﺒِﺮ،
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٦٦٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳉﻬﺎﺩ ) ، (٢٨٦٠ﺃﲪﺪ ). (١٧١/٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (٢٧٩٦ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٣٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻬﺎﺩ ) ، (١٧٠٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ ) ، (٢٦٢٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳉﻬﺎﺩ ) ، (٢٨٦٤ﺃﲪﺪ ) ، (١٤٢/٢ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ). (١٨٤١ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤١١ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٤٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻔﱳ ﻭﺍﳌﻼﺣﻢ ) ، (٤٢٤٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٧٩ﺃﲪﺪ ). (٣٨٧/٥ ) (4ﺭﻭﺍﻩ ﻣﺴﻠﻢ ، ٨٨ : ٢ﻭﻫﺬﺍ ﻟﻔﻈﻪ .ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﲢﺮﻳﻒ ﻭﻧﻘﺺ ،ﺻﺤﺤﻨﺎﻩ ﻣﻦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ .ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻛﻤﺎ ﰲ ﺫﺧﺎﺋﺮ ﺍﳌﻮﺍﺭﻳﺚ . ١٧٣٨ : ٤١٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﺈﻧﻪ ﻣﻦ ﻓﹶﺎﺭﻕ ﺍﻟﹾﺠﻤﺎﻋﺔ ﺷِﺒﺮﺍ ﻓﹶﻤﺎﺕ ،ﻓﹶﻤِﻴﺘﺘﻪ ﺟﺎﻫِﻠِﻴﺔ{ ) .(١ﻭﰲ ﺭِﻭﺍﻳﺔ} :ﻓﹶﻘﹶﺪ ﺧﻠﹶﻊ ﺭِﺑﻘﹶﺔ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻣِﻦ ﻋﻨﻘِﻪ{ ).(٢ ﻭﻋﻦ ﺃﰊ ﺳﻌِﻴﺪٍ ﺍﻟﹾﺨﺪﺭِﻱ
t
ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ
r
ﺍﻟﹾﺂﺧﺮ ﻣِﻨﻬﻤﺎ{ ).(٣ ﻭﻋﻦ ﻋﻮﻑِ ﺑﻦِ ﻣﺎﻟِﻚٍ
t
ﻋﻦ ﺭﺳﻮﻝِ ﺍﷲ
r
}ﺇِﺫﹶﺍ ﺑﻮﻳِﻊ ﻟِﺨﻠِﻴﻔﹶﺘﻴﻦِ ﻓﹶﺎﻗﹾﺘﻠﹸﻮﺍ
ﻗﹶﺎﻝﹶ} :ﺧِﻴﺎﺭ ﺃﹶﺋِﻤﺘِﻜﹸﻢ ﺍﻟﱠﺬِﻳﻦ ﺗﺤِﺒﻮﻧﻬﻢ
ﻭﻳﺤِﺒﻮﻧﻜﹸﻢ ،ﻭﺗﺼﻠﱡﻮﻥﹶ ﻋﻠﹶﻴﻬِﻢ ﻭﻳﺼﻠﱡﻮﻥﹶ ﻋﻠﹶﻴﻜﹸﻢ ،ﻭﺷِﺮﺍﺭ ﺃﹶﺋِﻤﺘِﻜﹸﻢ ﺍﻟﱠﺬِﻳﻦ ﺗﺒﻐِﻀﻮﻧﻬﻢ ﻭﻳﺒﻐِﻀﻮﻧﻜﹸﻢ ،ﻭﺗﻠﹾﻌﻨﻮﻧﻬﻢ ﻭﻳﻠﹾﻌﻨﻮﻧﻜﹸﻢ ،ﻓﹶﻘﹸﻠﹾﻨﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﺃﹶﻓﹶﻠﹶﺎ ﻧﻨﺎﺑِﺬﹸﻫﻢ ﺑِﺎﻟﺴﻴﻒِ ﻋِﻨﺪ ﺫﹶﻟِﻚ ؟ ﻗﹶﺎﻝﹶ " :ﻟﹶﺎ ،ﻣﺎ ﺃﹶﻗﹶﺎﻣﻮﺍ ﻓِﻴﻜﹸﻢ ﺍﻟﺼﻼﺓ ،ﺃﹶﻟﹶﺎ ﻣﻦ ﻭﻟِﻲ ﻋﻠﻴﻪ ﻭﺍﻝٍ ،ﻓﹶﺮﺁﻩ ﻳﺄﰐ ﺷﻴﺌﹰﺎ ﻣِﻦ ﻣﻌﺼِﻴﺔ ﺍﷲ، ﻓﹶﻠﹾﻴﻜﹾﺮﻩ ﻣﺎ ﻳﺄﰐ ﻣِﻦ ﻣﻌﺼِﻴﺔ ﺍﷲ ،ﻭﻟﹶﺎ ﻳﻨﺰِﻋﻦ ﻳﺪﺍ ﻣِﻦ ﻃﹶﺎﻋﺔ{ ).(٤ ﻓﹶﻘﹶﺪ ﺩﻝﱠ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻭﺟﻮﺏِ ﻃﹶﺎﻋﺔ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻣﺎ ﻟﹶﻢ ﻳﺄﹾﻣﺮﻭﺍ ﺑِﻤﻌﺼِﻴﺔ ،ﻓﹶﺘﺄﹶﻣﻞﹾ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
&óOä3ZÏB Í•öDF{$# ’Í<'ré&ur tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr
({
)(٥
-ﻛﹶﻴﻒ
ﻗﹶﺎﻝﹶ " :ﻭﺃﹶﻃِﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝﹶ " ،ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﻭﺃﹶﻃِﻴﻌﻮﺍ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﻣِﻨﻜﹸﻢ ؟ ﻟِﺄﹶﻥﱠ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﻟﹶﺎ ﻳﻔﹾﺮﺩﻭﻥﹶ ﺑِﺎﻟﻄﱠﺎﻋﺔ ،ﺑﻞﹾ ﻳﻄﹶﺎﻋﻮﻥﹶ ﻓِﻴﻤﺎ ﻫﻮ ﻃﹶﺎﻋﺔ ﷲ ﻭﺭﺳﻮﻟﻪ .ﻭﺃﹶﻋﺎﺩ ﺍﻟﹾﻔِﻌﻞﹶ ﻣﻊ ﺍﻟﺮﺳﻮﻝِ ] ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺃﻃِﺎﻉِ ﺍﻟﺮﺳﻮﻝﹶ [ ) (٦ﻓﹶﻘﹶﺪ ﺃﹶﻃﹶﺎﻉ ﺍﷲ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ rﻟﹶﺎ ﻳﺄﹾﻣﺮ ﺑِﻐﻴﺮِ ﻃﹶﺎﻋﺔ ﺍﷲ ،ﺑﻞﹾ ﻫﻮ ﻣﻌﺼﻮﻡ ﰲ ﺫﹶﻟِﻚ ،ﻭﺃﹶﻣﺎ ﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ) (٧ﻓﹶﻘﹶﺪ ﻳﺄﹾﻣﺮ ﺑِﻐﻴﺮِ ﻃﹶﺎﻋﺔ ﺍﷲ ،ﻓﹶﻠﹶﺎ ﻳﻄﹶﺎﻉ ﺇِﻟﱠﺎ ﻓِﻴﻤﺎ ﻫﻮ ﻃﹶﺎﻋﺔ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻔﱳ ) ، (٦٦٤٦ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٤٩ﺃﲪﺪ ) ، (٢٧٥/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﲑ ). (٢٥١٩ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﻣﺜﺎﻝ ) ، (٢٨٦٣ﺃﲪﺪ ). (١٣٠/٤ ) (3ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ). (١٨٥٣ ) (4ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٥٥ﺃﲪﺪ ) ، (٢٤/٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٩٧ ) (5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٥٩ ) (6ﺍﻟﺰﻳﺎﺩﺓ ﺿﺮﻭﺭﻳﺔ ﻹﲤﺎﻡ ﺍﻟﻜﻼﻡ ﻭﺗﺼﺤﻴﺢ ﺳﻴﺎﻗﻪ . ) (7ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺃﻭﱄ ﺍﻷﻣﺮ " ،ﻭﻫﻮ ﺧﻄﺄ ﻭﺍﺿﺢ . ٤١٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﷲ ﻭﺭﺳﻮﻟﻪ. ﻭﺃﹶﻣﺎ ﻟﹸﺰﻭﻡ ﻃﹶﺎﻋﺘِﻬِﻢ ﻭﺇِﻥﹾ ﺟﺎﺭﻭﺍ ،ﻓﻸﻧﻪ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﹾﺨﺮﻭﺝِ ﻣِﻦ ﻃﹶﺎﻋﺘِﻬِﻢ ﻣِﻦ ﺍﻟﹾﻤﻔﹶﺎﺳِﺪِ ﺃﹶﺿﻌﺎﻑ ﻣﺎ ﻳﺤﺼﻞﹸ ﻣِﻦ ﺟﻮﺭِﻫِﻢ ،ﺑﻞﹾ ﰲ ﺍﻟﺼﺒﺮِ ﻋﻠﻰ ﺟﻮﺭِﻫِﻢ ﺗﻜﹾﻔِﲑ ﺍﻟﺴﻴﺌﹶﺎﺕِ ﻭ ﻣﻀﺎﻋﻔﹶﺔ ﺍﻟﹾﺄﹸﺟﻮﺭِ ،ﻓﹶﺈِﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﺳﻠﱠﻄﹶﻬﻢ ﻋﻠﹶﻴﻨﺎ ﺇِﻟﱠﺎ ﻟِﻔﹶﺴﺎﺩِ ﺃﹶﻋﻤﺎﻟِﻨﺎ ،ﻭﺍﻟﹾﺠﺰﺍﺀُ ﻣِﻦ ﺟِﻨﺲِ ﺍﻟﹾﻌﻤﻞِ ،ﻓﹶﻌﻠﹶﻴﻨﺎ ﺍﻟِﺎﺟﺘِﻬﺎﺩ ﺑﺎﻟِﺎﺳﺘِﻐﻔﹶﺎﺭِ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺇِﺻﻠﹶﺎﺡِ ﺍﻟﹾﻌﻤﻞِ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} : (١) {ÇÌÉÈ 9Ž•ÏWx. `tã (#qàÿ÷ètƒur ö/ä3ƒÏ‰÷ƒr& ôMt6|¡x.ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
$yJÎ6sù 7pt6ŠÅÁ•B `ÏiB Nà6t7»|¹r& !$tBur
&Läêö6|¹r& ô‰s% ×pt7ŠÅÁ•B Nä3÷Gu;»|¹r& !$£Js9urr
(٢) {3 öNä3Å¡àÿRr& ωYÏã ô`ÏB uqèd ö@è% ( #x‹»yd 4’¯Tr& ÷Läêù=è% $pköŽn=÷VÏiBﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
} .(٣) {4 y7Å¡øÿ¯R `ÏJsù 7py¥Íh‹y™ `ÏB y7t/$|¹r& !$tBur ( «!$# z`ÏJsù tbqç7Å¡õ3tƒ (#qçR%x. $yJÎ/
7puZ|¡ym ô`ÏB y7t/$|¹r& !$¨B
$KÒ÷èt/ tûüÏHÍ>»©à9$# uÙ÷èt/ ’Ík
.(٤) {ÇÊËÒÈﻓﹶﺈِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺍﻟﺮﻋِﻴﺔ ﺃﹶﻥﹾ ﻳﺘﺨﻠﱠﺼﻮﺍ ﻣِﻦ ﻇﹸﻠﹾﻢِ ﺍﻟﹾﺄﹶﻣِﲑِ ﺍﻟﻈﱠﺎﻟِﻢِ.
ﻓﹶﻠﹾﻴﺘﺮﻛﹸﻮﺍ ﺍﻟﻈﱡﻠﹾﻢ. ﻭﻋﻦ ﻣﺎﻟِﻚِ ﺑﻦِ ﺩِﻳﻨﺎﺭٍ :ﺃﻧﻪ ﺟﺎﺀَ ﰲ ﺑﻌﺾِ ﻛﹸﺘﺐِ ﺍﷲ " :ﺃﹶﻧﺎ ﺍﷲ ﻣﺎﻟِﻚ ﺍﻟﹾﻤﻠﹾﻚِ ،ﻗﹸﻠﹸﻮﺏ ﺍﻟﹾﻤﻠﹸﻮﻙِ ﺑِﻴﺪِﻱ ،ﻓﹶﻤﻦ ﺃﹶﻃﹶﺎﻋﻨِﻲ ﺟﻌﻠﹾﺘﻬﻢ ﻋﻠﻴﻪ ﺭﲪﺔ ،ﻭﻣﻦ ﻋﺼﺎﻧِﻲ ﺟﻌﻠﹾﺘﻬﻢ ﻋﻠﻴﻪ ﻧِﻘﹾﻤﺔ ،ﻓﹶﻠﹶﺎ ﺗﺸﻐﻠﹸﻮﺍ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﺑِﺴﺐ ﺍﻟﹾﻤﻠﹸﻮﻙِ ،ﻟﹶﻜِﻦ ﺗﻮﺑﻮﺍ ﺃﻋﻄﻔﻬﻢ ﻋﻠﹶﻴﻜﹸﻢ."
ﺠﻤﺎﻋﺔِ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﺗﺒﺎﻉِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾ ﻗﻮﻟﻪ ) :ﻭﻧﺘﺒِﻊ ﺍﻟﺴﻨﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ،ﻭﻧﺠﺘﻨِﺐ ﺍﻟﺸﺬﹸﻭﺫﹶ ﻭﺍﻟﹾﺨِﻠﹶﺎﻑ ﻭﺍﻟﹾﻔﹸﺮﻗﹶﺔ (. ﺵ :ﺍﻟﺴﻨﺔ :ﻃﹶﺮِﻳﻘﹶﺔ ﺍﻟﺮﺳﻮﻝِ
r
ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ] :ﺟﻤﺎﻋﺔ [
)(٥
ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،ﻭﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ
ﻭﺍﻟﺘﺎﺑِﻌﻮﻥﹶ ﻟﹶﻬﻢ ﺑِﺈِﺣﺴﺎﻥٍ ﺇﱃ ﻳﻮﻡِ ﺍﻟﺪﻳﻦِ .ﻓﹶﺎﺗﺒﺎﻋﻬﻢ ﻫﺪﻯ .ﻭﺧِﻠﹶﺎﻓﹸﻬﻢ ﺿﻠﹶﺎﻝﹲ .ﻗﹶﺎﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ٣٠ ) (2ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٦٥ ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀِ ﺁﻳﺔ . ٧٩ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ١٢٩ ) (5ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻫﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٤١٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ Ö‘qàÿxî ª!$#ur 3 ö/ä3t/qçRèŒ ö/ä3s9 ö•Ïÿøótƒur ª!$# ãNä3ö7Î6ósム‘ÏRqãèÎ7¨?$$sù ©!$# tbq™7Åsè? óOçFZä. bÎ) ö@è% uŽö•xî ôìÎ6-Ftƒur 3“y‰ßgø9$# ã&s! tû¨üt6s? $tB ω÷èt/ .`ÏB tAqß™§•9$# È,Ï%$t±ç„ `tBur
} r ﻪﺒِﻴﻟِﻨ
} :ﻗﹶﺎﻝﹶ ﻭ.(١) {ÇÌÊÈ ÒO‹Ïm§‘
:ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ ﻭ.(٢) {ÇÊÊÎÈ #·Ž•ÅÁtB ôNuä!$y™ur ( zN¨Yygy_ ¾Ï&Î#óÁçRur 4’¯
ﻗﹶﺎﻝﹶ ﻭ.(٣) {ÇÎÍÈ
ÚúüÎ7ßJø9$# à÷»n=t7ø9$# žwÎ) ÉAqß™§•9$# ’n?tã $tBur 4 (#r߉tGôgs? çnqãè‹ÏÜè? bÎ)ur ( óOçFù=ÏiHäq
`tã öNä3Î/ s-§•xÿtGsù Ÿ@ç6•¡9$# (#qãèÎ7-Fs? Ÿwur ( çnqãèÎ7¨?$$sù $VJŠÉ)tGó¡ãB ‘ÏÛºuŽÅÀ #x‹»yd ¨br&ur (#qçRqä3s? Ÿwur
.(٥) {ÇÊÉÎÈ
}
} :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ ﻭ.(٤) {ÇÊÎÌÈ
} :ﺗﻌﺎﱃ
tbqà)-Gs? öNà6¯=yès9 ¾ÏmÎ/ Nä38¢¹ur öNä3Ï9ºsŒ 4 ¾Ï&Î#‹Î7y™
ÒOŠÏàtã ë>#x‹tã öNçlm; y7Í´¯»s9'ré&ur 4 àM»oYÉi•t6ø9$# æLèeuä!%y` $tB ω÷èt/ .`ÏB (#qàÿn=tF÷z$#ur (#qè%§•xÿs? tûïÏ%©!$%x.
’n<Î) öNèdá•øBr& !$yJ¯RÎ) 4 >äóÓx« ’Îû öNåk÷]ÏB |Mó¡©9 $Yèu‹Ï© (#qçR%x.ur öNåks]ƒÏŠ (#qè%§•sù tûïÏ%©!$# ¨bÎ)
} :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃﻭ
.(٦) {ÇÊÎÒÈ tbqè=yèøÿtƒ (#qçR%x. $oÿÏ3 Nåkã¨Îm6t^ム§NèO «!$# : ﻗﹶﺎﻝﹶ،ﺔﺎﺭِﻳﻦِ ﺳﺎﺽِ ﺑﺑﻦِ ﺍﻟﹾﻌِﺮ ﻋ،ﻪ ﺍﻟﺘﺮﻣﺬﻱﺤﺤﺪِﻳﺚﹸ ﺍﻟﺬﻱ ﺻﻦِ ﺍﻟﹾﺤﻨ ﰲ ﺍﻟﺴﺖﺛﹶﺒﻭ ﻓﹶﻘﹶﺎﻝﹶ،ﺎ ﺍﻟﹾﻘﹸﻠﹸﻮﺏﻬ ﻣِﻨﺟِﻠﹶﺖﻭ ﻭ،ﻮﻥﹸﻴﺎ ﺍﻟﹾﻌﻬ ﻣِﻨﻓﹶﺖ ﺫﹶﺭ،ﺔﻠِﻴﻐﻋِﻈﹶﺔ ﺑﻮﻣ
r
ﻮﻝﹸ ﺍﷲﺳﺎ ﺭﻈﹶﻨﻋ}ﻭ
" ﺃﹸﻭﺻِﻴﻜﹸﻢ:ﺎ ؟ ﻓﹶﻘﹶﺎﻝﹶﻨ ﺇِﻟﹶﻴﺪﻬﻌﺎﺫﹶﺍ ﺗﻉٍ ؟ ﻓﹶﻤﺩﻮﻋِﻈﹶﺔ ﻣﻮ ﻛﹶﺄﹶﻥﱠ ﻫﺬﻩ ﻣ،ﻮﻝﹶ ﺍﷲﺳﺎ ﺭ ﻳ:ﻗﹶﺎﺋِﻞﹲ ﺘِﻲ ﻭﺳﻨﺔﻨ ﺑِﺴﻜﹸﻢﻠﹶﻴ ﻓﹶﻌ،ﺍﺘِﻠﹶﺎﻓﹰﺎ ﻛﹶﺜِﲑﻯ ﺍﺧﺮﻴﺪِﻱ ﻓﹶﺴﻌ ﺑﻜﹸﻢ ﻣِﻨﻌِﺶ ﻳﻦ ﻓﺈﻧﻪ ﻣ،ﺔﺍﻟﻄﱠﺎﻋﻊِ ﻭﻤﺑِﺎﻟﺴ
. ٣١ ﺍﻥﹶ ﺁﻳﺔﺮ( ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤ1) . ١١٥ ﺎﺀِ ﺁﻳﺔﺴ( ﺳﻮﺭﺓ ﺍﻟﻨ2) . ٥٤ ﻮﺭِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﻨ3) . ١٥٣ ﺎﻡِ ﺁﻳﺔﻌ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧ4) . ١٠٥ ﺍﻥﹶ ﺁﻳﺔﺮ( ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤ5) . ١٥٩ ﺎﻡِ ﺁﻳﺔﻌ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧ6) ٤١٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮﺍﺷِﺪِﻳﻦ ﺍﻟﹾﻤﻬﺪِﻳﲔ ﻣِﻦ ﺑﻌﺪِﻱ ،ﺗﻤﺴﻜﹸﻮﺍ ﺑِﻬﺎ ،ﻭﻋﻀﻮﺍ ﻋﻠﹶﻴﻬﺎ ﺑِﺎﻟﻨﻮﺍﺟِﺬِ ،ﻭﺇِﻳﺎﻛﹸﻢ ﻭﻣﺤﺪﺛﹶﺎﺕِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ،ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﺑِﺪﻋﺔ ﺿﻠﹶﺎﻟﹶﺔ{ ) .(١ﻭﻗﹶﺎﻝﹶ
r
}ﺇِﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜِﺘﺎﺑﻴﻦِ ﺍﻓﹾﺘﺮﻗﹸﻮﺍ ﰲ
ﺩِﻳﻨِﻬِﻢ ﻋﻠﻰ ﺛِﻨﺘﻴﻦِ ﻭﺳﺒﻌِﲔ ﻣِﻠﱠﺔ ،ﻭﺇِﻥﱠ ﻫﺬﻩ ﺍﻟﹾﺄﹸﻣﺔ ﺳﺘﻔﹾﺘﺮِﻕ ﻋﻠﻰ ] ﺛﹶﻠﹶﺎﺙٍ [
)(٢
ﻭﺳﺒﻌِﲔ ﻣِﻠﱠﺔ،
ﻳﻌﲏ ﺍﻟﹾﺄﹶﻫﻮﺍﺀَ ،ﻛﹸﻠﱡﻬﺎ ﰲ ﺍﻟﻨﺎﺭِ ﺇِﻟﱠﺎ ﻭﺍﺣِﺪﺓ ،ﻭﻫﻲ ﺍﻟﹾﺠﻤﺎﻋﺔ{ .ﻭﰲ ﺭِﻭﺍﻳﺔ} :ﻗﹶﺎﻟﹸﻮﺍ :ﻣﻦ ﻫﻲ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ؟ ﻗﹶﺎﻝﹶ " :ﻣﺎ ﺃﹶﻧﺎ ﻋﻠﻴﻪ ﻭﺃﹶﺻﺤﺎﺑِﻲ{ ) .(٣ﻓﹶﺒﻴﻦ r ﺃﹶﻥﱠ ﻋﺎﻣﺔ ﺍﻟﹾﻤﺨﺘﻠِﻔِﲔ ﻫﺎﻟِﻜﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﺠﺎﻧِﺒﻴﻦِ ،ﺇِﻟﱠﺎ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ. ﻭﻣﺎ ﺃﹶﺣﺴﻦ ﻗﹶﻮﻝﹶ ﻋﺒﺪِ ﺍﷲ ﺑﻦِ ﻣﺴﻌﻮﺩٍ
t
ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ ) :ﻣﻦ ﻛﹶﺎﻥﹶ ﻣِﻨﻜﹸﻢ ﻣﺴﺘﻨﺎ ﻓﹶﻠﹾﻴﺴﺘﻦ
ﺑِﻤﻦ ﻗﹶﺪ ﻣﺎﺕ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺤﻲ ﻟﹶﺎ ﺗﺆﻣﻦ ﻋﻠﻴﻪ ﺍﻟﹾﻔِﺘﻨﺔ ،ﺃﹸﻭﻟﹶﺌِﻚ ﺃﹶﺻﺤﺎﺏ ﻣﺤﻤﺪٍ rﻛﹶﺎﻧﻮﺍ ﺃﹶﻓﹾﻀﻞﹶ ﻫﺬﻩ ﺍﻟﹾﺄﹸﻣﺔ ،ﺃﹶﺑﺮﻫﺎ ﻗﹸﻠﹸﻮﺑﺎ ،ﻭﺃﹶﻋﻤﻘﹶﻬﺎ ﻋِﻠﹾﻤﺎ ،ﻭﺃﹶﻗﹶﻠﱠﻬﺎ ﺗﻜﹶﻠﱡﻔﹰﺎ ،ﻗﹶﻮﻡ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﻟِﺼﺤﺒﺔ ﻧﺒِﻴﻪ ﻭﺇِﻗﹶﺎﻣﺔ ﺩِﻳﻨِﻪ، ﻓﹶﺎﻋﺮﻓﹸﻮﺍ ﻟﹶﻬﻢ ﻓﹶﻀﻠﹶﻬﻢ ،ﻭﺍﺗﺒِﻌﻮﻫﻢ ﰲ ﺁﺛﹶﺎﺭِﻫِﻢ ،ﻭﺗﻤﺴﻜﹸﻮﺍ ﺑِﻤﺎ ﺍﺳﺘﻄﹶﻌﺘﻢ ﻣِﻦ ﺃﹶﺧﻠﹶﺎﻗِﻬِﻢ ﻭﺩِﻳﻨِﻬِﻢ، ﻓﹶﺈِﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻋﻠﻰ ﺍﻟﹾﻬﺪﻯ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢِ ( .ﻭﺳﻴﺄﹾﺗِﻲ ﻟِﻬﺬﹶﺍ ﺍﳌﻌﲎ ﺑﻴﺎﻥٍ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ﺗﻌﺎﱃ ،ﻋِﻨﺪ ﻗﹶﻮﻝِ ﺍﻟﺸﻴﺦِ " :ﻭﻧﺮﻯ ﺍﻟﹾﺠﻤﺎﻋﺔ ﺣﻘﺎ ﻭﺻﻮﺍﺑﺎ ،ﻭﺍﻟﹾﻔﹸﺮﻗﹶﺔ ﺯﻳﻐﺎ ﻭﻋﺬﹶﺍﺑﺎ ".
ﺣﺐ ﺃﹶﻫﻞِ ﺍﻟﹾﻌﺪﻝِ ﻣِﻦ ﻛﹶﻤﺎﻝِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻗﻮﻟﻪ ) :ﻭﻧﺤِﺐ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻌﺪﻝِ ﻭﺍﻟﹾﺄﹶﻣﺎﻧﺔ ،ﻭﻧﺒﻐِﺾ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺠﻮﺭِ ﻭﺍﻟﹾﺨِﻴﺎﻧﺔ (. ﺵ :ﻭﻫﺬﹶﺍ ﻣِﻦ ﻛﹶﻤﺎﻝِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺗﻤﺎﻡِ ﺍﻟﹾﻌﺒﻮﺩِﻳﺔ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻌِﺒﺎﺩﺓ ﺗﺘﻀﻤﻦ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﻤﺤﺒﺔ ﻭﻧِﻬﺎﻳﺘﻬﺎ ،ﻭﻛﹶﻤﺎﻝﹶ ﺍﻟﺬﱡﻝﱢ ﻭﻧِﻬﺎﻳﺘﻪ .ﻓﹶﻤﺤﺒﺔ ﺭﺳﻞِ ﺍﷲ ﻭﺃﹶﻧﺒِﻴﺎﺋِﻪ ﻭﻋِﺒﺎﺩِﻩ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻣِﻦ ﻣﺤﺒﺔ ﺍﷲ، ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﻤﺤﺒﺔ ﻟﹶﺎ ﻳﺴﺘﺤِﻘﱡﻬﺎ ﻏﲑﻩ
)(٤
ﻓﹶﻐﻴﺮ ﺍﷲ ﻳﺤﺐ ﰲ ﺍﷲ ،ﻟﹶﺎ ﻣﻊ ﺍﷲ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺤِﺐ
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ ) ، (٢٦٧٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٤٤ﺃﲪﺪ ) ، (١٢٦/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ). (٩٥ ) (2ﰲ ﺍﻷﺻﻞ ) :ﺛﻼﺛﺔ ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ، ٥ - ٤ / ٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ، ١٣٢٢ / ٢ﻭﺃﲪﺪ / ٤ . ١٠٢ﻥ . ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ). (٢٦٤١ ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﻟﱵ ﻻ ﻳﺴﺘﺤﻘﻬﺎ ﻏﲑﻩ " .ﻭﻛﻠﻤﺔ " ﺍﻟﱵ " ﻳﻀﻄﺮﺏ ﺎ ﺍﳌﻌﲎ ،ﻓﺮﺃﻳﻨﺎ ﺃﺎ ﺧﻄﺄ ،ﻓﺤﺬﻓﻨﺎﻫﺎ . ٤١٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺤِﺐ ،ﻣﺤﺒﻮﺑﻪ ،ﻭﻳﺒﻐِﺾ ﻣﺎ ﻳﺒﻐِﺾ ،ﻭﻳﻮﺍﻟِﻲ ﻣﻦ ﻳﻮﺍﻟِﻴﻪ ،ﻭﻳﻌﺎﺩِﻱ ﻣﻦ ﻳﻌﺎﺩِﻳﻪ ،ﻭﻳﺮﺿﻰ ﻟِﺮِﺿﺎﺋِﻪ ،ﻭﻳﻐﻀﺐ ﻟِﻐﻀﺒِﻪ ،ﻭﻳﺄﹾﻣﺮ ﺑِﻤﺎ ﻳﺄﹾﻣﺮ ﺑﻪ ،ﻭﻳﻨﻬﻰ ﻋﻤﺎ ﻳﻨﻬﻰ ﻋﻨﻪ ،ﻓﹶﻬﻮ ﻣﻮﺍﻓِﻖ ﻟِﻤﺤﺒﻮﺑِﻪ ﰲ ﻛﹸﻞﱢ ﺣﺎﻝٍ. ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺤِﺐ ﺍﻟﹾﻤﺤﺴِﻨِﲔ ،ﻭﻳﺤِﺐ ﺍﻟﹾﻤﺘﻘِﲔ ،ﻭﻳﺤِﺐ ﺍﻟﺘﻮﺍﺑِﲔ ،ﻭﻳﺤِﺐ ﺍﻟﹾﻤﺘﻄﹶﻬﺮِﻳﻦ، ﻭﻧﺤﻦ ﻧﺤِﺐ ﻣﻦ ﳛﺒﻪ ﺍﷲ .ﻭﺍﷲ ﻟﹶﺎ ﻳﺤِﺐ ﺍﻟﹾﺨﺎﺋِﻨِﲔ ،ﻭﻟﹶﺎ ﻳﺤِﺐ ﺍﻟﹾﻤﻔﹾﺴِﺪِﻳﻦ ،ﻭﻟﹶﺎ ﻳﺤِﺐ ﺍﻟﹾﻤﺴﺘﻜﹾﺒِﺮِﻳﻦ ،ﻭﻧﺤﻦ ﻟﹶﺎ ﻧﺤِﺒﻬﻢ ﺃﹶﻳﻀﺎ ،ﻭﻧﺒﻐِﻀﻬﻢ ،ﻣﻮﺍﻓﹶﻘﹶﺔ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ. ﻭﰲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦِ ﺍﻟﻨﱯ
r
}ﺛﹶﻠﹶﺎﺙﹲ ﻣﻦ ﻛﹸﻦ ﻓﻴﻪ ﻭﺟﺪ ﺣﻠﹶﺎﻭﺓ ﺍﻟﹾﺈِﳝﺎﻥِ :ﻣﻦ ﻛﹶﺎﻥﹶ ﺍﷲ
ﻭﺭﺳﻮﻟﻪ ﺃﹶﺣﺐ ﺇﻟﻴﻪ ﻣِﻤﺎ ﺳِﻮﺍﻫﻤﺎ ،ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻳﺤِﺐ ﺍﻟﹾﻤﺮﺀَ ﻟﹶﺎ ﻳﺤِﺒﻪ ﺇِﻟﱠﺎ ﷲ ،ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻳﻜﹾﺮﻩ ﺃﹶﻥﹾ ﻳﺮﺟِﻊ ﰲ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﺑﻌﺪ ﺃﹶﻥﹾ ﺃﹶﻧﻘﹶﺬﹶﻩ ﺍﷲ ﻣﻨﻪ ،ﻛﹶﻤﺎ ﻳﻜﹾﺮﻩ ﺃﹶﻥﹾ ﻳﻠﹾﻘﹶﻰ ﰲ ﺍﻟﻨﺎﺭِ{ ).(١ ﻓﹶﺎﻟﹾﻤﺤﺒﺔ ﺍﻟﺘﺎﻣﺔ ﻣﺴﺘﻠﹾﺰِﻣﺔ ﻟِﻤﻮﺍﻓﹶﻘﹶﺔ ﺍﻟﹾﻤﺤﺒﻮﺏِ ﰲ ﻣﺤﺒﻮﺑِﻪ ﻭﻣﻜﹾﺮﻭﻫِﻪ ،ﻭﻭِﻟﹶﺎﻳﺘِﻪ ﻭﻋﺪﺍﻭﺗِﻪ. ﻭﻣِﻦ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﺃﹶﻥﱠ ﻣﻦ ﺃﹶﺣﺐ ﺍﷲ ﺍﻟﹾﻤﺤﺒﺔ ﺍﻟﹾﻮﺍﺟِﺒﺔ ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺒﻐِﺾ ﺃﹶﻋﺪﺍﺀَﻩ ،ﻭﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺤِﺐ ﻣﺎ ﻳﺤِﺒﻪ ﻣِﻦ ﺟِﻬﺎﺩِﻫِﻢ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} : ÒÉqß¹ö•¨B Ö`»uŠ÷Yç/ Oßg¯Rr(x.
)$yÿ|¹ ¾Ï&Î#‹Î6y™ ’Îû šcqè=ÏG»s)ムšúïÏ%©!$# •=Ïtä† ©!$# ¨bÎ
.(٢) {ÇÍÈﻭﺍﻟﹾﺤﺐ ﻭﺍﻟﹾﺒﻐﺾ ﺑِﺤﺴﺐِ ﻣﺎ ﻓِﻴﻬِﻢ ﻣِﻦ ﺧِﺼﺎﻝِ ﺍﻟﹾﺨﻴﺮِ
ﻭﺍﻟﺸﺮ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻌﺒﺪ ﻳﺠﺘﻤِﻊ ﻓﻴﻪ ﺳﺒﺐ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔ ﻭﺳﺒﺐ ﺍﻟﹾﻌﺪﺍﻭﺓ ،ﻭﺍﻟﹾﺤﺐ ﻭﺍﻟﹾﺒﻐﺾ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺤﺒﻮﺑﺎ ﻣِﻦ ﻭﺟﻪ ﻣﺒﻐﻮﺿﺎ ﻣِﻦ ﻭﺟﻪ ،ﻭﺍﻟﹾﺤﻜﹾﻢ ﻟِﻠﹾﻐﺎﻟِﺐِ .ﻭﻛﹶﺬﹶﻟِﻚ ﺣﻜﹾﻢ ﺍﻟﹾﻌﺒﺪِ ﻋِﻨﺪ ﺍﷲ ،ﻓﹶﺈِﻥﱠ ﺍﷲ ﻗﹶﺪ ﻳﺤِﺐ ﺍﻟﺸﻲﺀَ ﻣِﻦ ﻭﺟﻪ ﻭﻳﻜﹾﺮﻫﻪ ﻣِﻦ ﻭﺟﻪ ﺁﺧﺮ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ rﻓِﻴﻤﺎ ﻳﺮﻭﻱ ﻋﻦ ﺭﺑﻪ
U
}ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﰲ ﺷﻲﺀٍ ﺃﹶﻧﺎ ﻓﹶﺎﻋِﻠﹸﻪ ﺗﺮﺩﺩِﻱ ﻋﻦ ﻗﹶﺒﺾِ ﻧ ﹾﻔﺲِ ﻋﺒﺪِﻱ ﺍﻟﹾﻤﺆﻣِﻦِ ،ﻳﻜﹾﺮﻩ ﺍﻟﹾﻤﻮﺕ،
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٢١ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٤٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٢٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٨٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٤٠٣٣ﺃﲪﺪ ). (١١٤/٣ ) (2ﺳﻮﺭﺓ ﺍﻟﺼﻒ ﺁﻳﺔ . ٤ ٤١٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﹶﻧﺎ ﺃﹶﻛﹾﺮﻩ ﻣﺴﺎﺀَﺗﻪ ،ﻭﻟﹶﺎ ﺑﺪ ﻟﻪ ﻣﻨﻪ{ ) .(١ﻓﹶﺒﻴﻦ ﺃﻧﻪ ﻳﺘﺮﺩﺩ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﺘﺮﺩﺩ ﺗﻌﺎ ﺭﺽ ﺇِﺭﺍﺩﺗﻴﻦِ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﺤِﺐ ﻣﺎ ﻳﺤِﺐ ﻋﺒﺪﻩ ﺍﻟﹾﻤﺆﻣِﻦ ،ﻭﻳﻜﹾﺮﻩ ﻣﺎ ﻳﻜﹾﺮﻫﻪ ،ﻭﻫﻮ ﻳﻜﹾﺮﻩ ﺍﻟﹾﻤﻮﺕ ﻓﹶﻬﻮ ﻳﻜﹾﺮﻫﻪ، ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ " :ﻭﺃﹶﻧﺎ ﺃﹶﻛﹾﺮﻩ ﻣﺴﺎﺀَﺗﻪ " ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻗﹶﻀﻰ ﺑِﺎﻟﹾﻤﻮﺕِ ،ﻓﹶﻬﻮ ﻳﺮِﻳﺪ ﻛﹶﻮﻧﻪ ،ﻓﹶﺴﻤﻰ ﺫﹶﻟِﻚ ﺗﺮﺩﺩﺍ ،ﺛﹸﻢ ﺑﻴﻦ ﺃﻧﻪ ﻟﹶﺎ ﺑﺪ ﻣِﻦ ﻭﻗﹸﻮﻉِ ﺫﹶﻟِﻚ ،ﺇِﺫﹾ ﻫﻮ ﻣﻔﹾﺾِ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﹶﺣﺐ ﻣﻨﻪ.
ﻣﺎ ﺍﺷﺘﺒﻪ ﻋﻠﹶﻴﻨﺎ ﻋِﻠﹾﻤﻪ ﻧﻜِﻠﹸﻪ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻗﻮﻟﻪ ) :ﻭﻧﻘﹸﻮﻝﹸ :ﺍﷲ ﺃﹶﻋﻠﹶﻢ ،ﻓِﻴﻤﺎ ﺍﺷﺘﺒﻪ ﻋﻠﹶﻴﻨﺎ ﻋِﻠﹾﻤﻪ (. ﺵ :ﺗﻘﹶﺪﻡ ﰲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﺸﻴﺦِ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﻣﺎ ﺳﻠِﻢ ﰲ ﺩِﻳﻨِﻪ ﺇِﻟﱠﺎ ﻣﻦ ﺳﻠﱠﻢ ﷲ Uﻭﻟِﺮﺳﻮﻟِﻪ
r
ﻭﺭﺩ ﻋِﻠﹾﻢ ﻣﺎ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺇﱃ ﻋﺎﻟِﻤِﻪ .ﻭﻣﻦ ﺗﻜﹶﻠﱠﻢ ﺑِﻐﻴﺮِ ﻋِﻠﹾﻢٍ ﻓﹶﺈِﻧﻤﺎ ﻳﺘﺒِﻊ ﻫﻮﺍﻩ ،ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ: } .(٢) {4 «!$# šÆÏiB “W‰èd ÎŽö•tóÎ/ çm1uqyd yìt7©?$# Ç`£JÏB ‘@|Êr& ô`tBurﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
Ĩ$¨Z9$# z`ÏBur
¼çm¯Rr'sù çnžwuqs? `tB ¼çm¯Rr& Ïmø‹n=tã |=ÏGä. ÇÌÈ 7‰ƒÌ•¨B 9`»sÜø‹x© ¨@à2 ßìÎ6®Ktƒur 5Où=Ïã ÎŽö•tóÎ/ «!$# ’Îû ãAω»pgä† `tB
.(٣) {ÇÍÈ ÎŽ•Ïè¡¡9$# É>#x‹tã 4’n<Î) ÏmƒÏ‰öku‰ur ¼ã&—#ÅÒãƒﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
«!$# ÏM»tƒ#uä þ’Îû tbqä9ω»pgä† šúïÏ%©!$#
Èe@à2 4’n?tã ª!$# ßìt7ôÜtƒ š•Ï9ºx‹x. 4 (#qãZtB#uä tûïÏ%©!$# y‰ZÏãur «!$# y‰ZÏã $¹Gø)tB uŽã9Ÿ2 ( öNßg9s?r& ?`»sÜù=ß™ ÎŽö•tóÎ/
.(٤) {ÇÌÎÈ 9‘$¬6y_ 9ŽÉi9s3tFãB É=ù=s%ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
$tBur $pk÷]ÏB t•ygsß $tB |·Ïmºuqxÿø9$# }‘În/u‘ tP§•ym $yJ¯RÎ) ö@è%
«!$# ’n?tã (#qä9qà)s? br&ur $YZ»sÜù=ß™ ¾ÏmÎ/ öAÍi”t\ムóOs9 $tB «!$$Î/ (#qä.ÎŽô³è@ br&ur Èd,yÛø9$# ÎŽö•tóÎ/ zÓøöt7ø9$#ur zNøOM}$#ur z`sÜt/
.(٥) {ÇÌÌÈ tbqçHs>÷ès? Ÿw $tB ﻭﻗﹶﺪ ﺃﹶﻣﺮ ﺍﷲ ﻧﺒِﻴﻪ rﺃﹶﻥﹾ ﻳﺮﺩ ﻋِﻠﹾﻢ ﻣﺎ ﻟﹶﻢ ﻳﻌﻠﹶﻢ ﺇﻟﻴﻪ ،ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ). (٦١٣٧ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ . ٥٠ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺤﺞ ﺍﻵﻳﺘﺎﻥ . ٤ - ٣ ) (4ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺁﻳﺔ . ٣٥ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٣٣ ٤١٩
$yJÎ/ ãNn=÷ær& ª!$# È@è%
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ÇÚö‘F{ $#ur ÅVºuq»yJ¡¡9$# Ü=ø‹xî ¼çms9 ( (#qèVÎ6s9
({ )} .(١
ãNn=÷ær& þ’În1§‘ @è%
{NÍkÌE£‰ÏèÎ/
)(٢
ﻭﻗﹶﺪ
}ﻗﹶﺎﻝﹶ rﻟﹶﻤﺎ ﺳﺌِﻞﹶ ﻋﻦ ﺃﹶﻃﹾﻔﹶﺎﻝِ ﺍﻟﹾﻤﺸﺮِﻛِﲔ " :ﺍﷲ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻋﺎﻣِﻠِﲔ.(٣) { ﻭﻗﹶﺎﻝﹶ ﻋﻤﺮ} t ﺍﺗﻬِﻤﻮﺍ ﺍﻟﺮﺃﹾﻱ ﰲ ﺍﻟﺪﻳﻦِ ،ﻓﹶﻠﹶﻮ ﺭﺃﹶﻳﺘﻨِﻲ ﻳﻮﻡ ﺃﰊ ﺟﻨﺪﻝٍ ،ﻓﹶﻠﹶﻘﹶﺪ ﺭﺃﹶﻳﺘﻨِﻲ ﻭﺇِﻧﻲ ﻟﹶﺄﹶﺭﺩ ﺃﹶﻣﺮ ﺭﺳﻮﻝِ ﺍﷲ rﺑِﺮﺃﹾﻳﻲ ،ﻓﹶﺄﹶﺟﺘﻬِﺪ ﻭﻟﹶﺎ ﺁﻟﹸﻮ ،ﻭﺫﹶﻟِﻚ ﻳﻮﻡ ﺃﰊ ﺟﻨﺪﻝٍ ،ﻭﺍﻟﹾﻜِﺘﺎﺏ ﻳﻜﹾﺘﺐ، ﻭﻗﹶﺎﻝﹶ " :ﺍﻛﹾﺘﺐ ) ﺑِﺴﻢِ ﺍﷲ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺮﺣِﻴﻢِ ( " ،ﻗﹶﺎﻝﹶ :ﺍﻛﹾﺘﺐ ﺑِﺎﺳﻤِﻚ ﺍﻟﻠﱠﻬﻢ ،ﻓﺮﺿﻲ ﺭﺳﻮﻝﹸ ﺍﷲ
r
ﻭﻛﹶﺘﺐ ﻭﺃﹶﺑﻴﺖ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﻳﺎ ﻋﻤﺮ ﺗﺮﺍﻧِﻲ ﻗﹶﺪ ﺭﺿِﻴﺖ ﻭﺗﺄﹾﺑﻰ{ ) .(٥) (٤ﻭﻗﹶﺎﻝﹶ
ﺃﹶﻳﻀﺎ " tﺍﻟﺴﻨﺔ ﻣﺎ ﺳﻨﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ rﻟﹶﺎ ﺗﺠﻌﻠﹸﻮﺍ ﺧﻄﹶﺄﹶ ﺍﻟﺮﺃﹾﻱ ﺳﻨﺔ ﻟِﻠﹾﺄﹸﻣﺔ ". ﻭﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖ " t ﺃﻱ ﺃﹶﺭﺽٍ ﺗﻘِﻠﱡﻨِﻲ ،ﻭﺃﹶﻱ ﺳﻤﺎﺀٍ ﺗﻈِﻠﱡﻨِﻲ ،ﺇِﻥﹾ ﻗﹸﻠﹾﺖ ﰲ ﺁﻳﺔ ﻣِﻦ ﻛِﺘﺎﺏِ ﺍﷲ ﺑِﺮﺃﹾﻳِﻲ ،ﺃﹶﻭ ﺑِﻤﺎ ﻟﹶﺎ ﺃﹶﻋﻠﹶﻢ."
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒِ ﺁﻳﺔ . ٢٦ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒِ ﺁﻳﺔ . ٢٢ ) (3ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٥٩ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (١٩٥٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧١٤ﺃﲪﺪ ) ، (٤٧١/٢ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ ). (٥٦٩ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (٣٩٥٣ﻣﺴﻠﻢ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (١٧٨٥ﺃﲪﺪ ). (٤٨٥/٣ ) (5ﻛﺘﺐ ﻣﺼﺤﺤﻮ ﺍﳌﻄﺒﻮﻋﺔ ،ﻋﻨﺪ ﻗﻮﻟﻪ " ﻓﺄﺟﺘﻬﺪ ﻭﻻ ﺁﻟﻮ " " : -ﻛﺬﺍ ﺑﺎﻷﺻﻞ ،ﻭﻟﻌﻠﻪ :ﺭﺃﻳﺘﲏ ﻭﻟﻮ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺭﺩ ،ﺇﱁ " .ﻭﻫﺬﺍ ﺍﻧﺘﻘﺎﻝ ﻧﻈﺮ .ﻓﺈﻥ ﺍﻟﺬﻱ ﻗﺎﻝ " ﻭﻟﻮ ﺃﺳﺘﻄﻴﻊ " -ﻫﻮ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ .ﻭﺣﺪﻳﺜﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ، ٢٤٥ - ٢٤٤ : ١٣ﻭﻣﺴﻠﻢ ، ٦٦ : ٢ﻓﺈﻧﻪ ﻗﺎﻝ " :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻤﻮﺍ ﺭﺃﻳﻜﻢ ﻋﻠﻰ ﺩﻳﻨﻜﻢ ،ﻟﻘﺪ ﺭﺃﻳﺘﲏ ﻳﻮﻡ ﺃﰊ ﺟﻨﺪﻝ ﻭﻟﻮ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺭﺩ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﻟﺮﺩﺩﺗﻪ " .ﻭﺑﺎﻗﻲ ﺍﳊﺪﻳﺚ ﺳﻴﺎﻕ ﻏﲑ ﺍﳌﺮﻭﻱ ﻫﻨﺎ ﻋﻦ ﻋﻤﺮ .ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ " :ﻭﻗﺪ ﺟﺎﺀ ﻋﻤﺮ ﳓﻮ ﻗﻮﻝ ﺳﻬﻞ ،ﻭﻟﻔﻈﻪ :ﺍﺗﻘﻮﺍ ﺍﻟﺮﺃﻱ ﰲ ﺩﻳﻨﻜﻢ .ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﳌﺪﺧﻞ ،ﻫﻜﺬﺍ ﳐﺘﺼﺮﺍ .ﻭﺃﺧﺮﺟﻪ ﻫﻮ ﻭﺍﻟﻄﱪﻱ ﻭﺍﻟﻄﱪﺍﱐ ﻣﻄﻮﻻ ،ﺑﻠﻔﻆ " .ﻓﺬﻛﺮ ﳓﻮ ﻣﺎ ﻫﻨﺎ ﻋﻦ ﻋﻤﺮ .ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻹﺣﻜﺎﻡ ،ﺑﺘﺼﺤﻴﺤﻨﺎ ٤٦ : ٦ ،ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﻣﺒﺎﺭﻙ ﺑﻦ ﻓﻀﺎﻟﺔ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﻋﻤﺮ ،ﺃﻧﻪ ﻗﺎﻝ " :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﺍﻤﻮﺍ ﺁﺭﺍﺀﻛﻢ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ،ﻓﻠﻘﺪ ﺭﺃﻳﺘﲏ ﻭﺇﱐ ﻷﺭﺩ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺑﺮﺃﻳﻲ ،ﺃﺟﺘﻬﺪ ﻭﺍﷲ ﻭﻻ ﺁﻟﻮ " -ﺇﱃ ﺁﺧﺮﻩ ،ﺑﻨﺤﻮ ﻣﺎ ﻫﻨﺎ .ﻭﺫﻛﺮ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ : ١ ، ١٧٩ﺑﻨﺤﻮﻩ .ﻭﻗﺎﻝ " :ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ،ﻭﺭﺟﺎﻟﻪ ﻣﻮﺛﻘﻮﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻣﺒﺎﺭﻙ ﺑﻦ ﻓﻀﺎﻟﺔ " .ﺃﻗﻮﻝ : ﻭﻣﺒﺎﺭﻙ ﺑﻦ ﻓﻀﺎﻟﺔ :ﺛﻘﺔ ،ﻛﻤﺎ ﺣﻘﻘﻨﺎ ﺫﻟﻚ ﰲ ﺷﺮﺡ ﺍﳌﺴﻨﺪ ،ﰲ ﺍﳊﺪﻳﺜﲔ . ٥٩٨٩ ، ١٤٢٦ : ٤٢٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺫﹶﻛﹶﺮ ﺍﻟﹾﺤﺴﻦ ﺑﻦ ﻋﻠِﻲ ﺍﻟﹾﺤﻠﹾﻮﺍﻧِﻲ ،ﺣﺪﺛﹶﻨﺎ ﻋﺎﺭِﻡ ،ﺣﺪﺛﹶﻨﺎ ﺣﻤﺎﺩ ﺑﻦ ﺯﻳﺪٍ ،ﻋﻦ ﺳﻌِﻴﺪِ ﺑﻦِ ﺃﰊ ﺻﺪﻗﹶﺔ ،ﻋﻦِ ﺍﺑﻦِ ﺳِﲑِﻳﻦ ﻗﹶﺎﻝﹶ ) :ﻟﹶﻢ ﻳﻜﹸﻦ ﺃﹶﺣﺪ ﺃﹶﻫﻴﺐ ﻟِﻤﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻣِﻦ ﺃﰊ ﺑﻜﹾﺮٍ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺑﻌﺪ ﺃﰊ ﺑﻜﹾﺮٍ ﺃﹶﻫﻴﺐ ﻟِﻤﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻣِﻦ ﻋﻤﺮ t ﻭﺇِﻥﱠ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ﻧﺰﻟﹶﺖ ﺑﻪ ﻗﹶﻀِﻴﺔ ،ﻓﹶﻠﹶﻢ ﻳﺠِﺪ ﰲ ﻛِﺘﺎﺏِ ﺍﷲ ﻣِﻨﻬﺎ ﺃﹶﺻﻠﹰﺎ ،ﻭﻟﹶﺎ ﰲ ﺍﻟﺴﻨﺔ ﺃﹶﺛﹶﺮﺍ ،ﻓﹶﺎﺟﺘﻬﺪ ﺑِﺮﺃﹾﻳِﻪ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﺭﺃﹾﻳِﻲ ،ﻓﹶﺈِﻥﹾ ﻳﻜﹸﻦ ﺻﻮﺍﺑﺎ ﻓﹶﻤِﻦ ﺍﷲ، ﻭﺇِﻥﹾ ﻳﻜﹸﻦ ﺧﻄﹶﺄﹰ ﻓﹶﻤِﻨﻲ ،ﻭﺃﹶﺳﺘﻐﻔِﺮ ﺍﷲ (.
ﺨﻔﱠﻴﻦِ ﻓِﻲ ﺍﻟﺴﻔﹾﺮِ ﻭﺍﻟﹾﺤﻀﺮِ ﺍﻟﹾﻤﺴﺢ ﻋﻠﹶﻰ ﺍﹾﻟ ﻗﻮﻟﻪ ) :ﻭﻧﺮﻯ ﺍﻟﹾﻤﺴﺢ ﻋﻠﻰ ﺍﻟﹾﺨﻔﱠﻴﻦِ ،ﰲ ﺍﻟﺴﻔﹶﺮِ ﻭﺍﻟﹾﺤﻀﺮِ ،ﻛﹶﻤﺎ ﺟﺎﺀَ ﰲ ﺍﻟﹾﺄﹶﺛﹶﺮِ (. ﺵ :ﺗﻮﺍﺗﺮﺕِ ﺍﻟﺴﻨﺔ ﻋﻦ ﺭﺳﻮﻝِ ﺍﷲ rﺑِﺎﻟﹾﻤﺴﺢِ ﻋﻠﻰ ﺍﻟﹾﺨﻔﱠﻴﻦِ ﻭﺑِﻐﺴﻞِ ﺍﻟﺮﺟﻠﹶﻴﻦِ ،ﻭﺍﻟﺮﺍﻓِﻀﺔ ﺗﺨﺎﻟِﻒ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﹾﻤﺘﻮﺍﺗِﺮﺓ ،ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ :ﺍﻟﱠﺬِﻳﻦ ﻧﻘﹶﻠﹸﻮﺍ ﻋﻦِ ﺍﻟﻨﱯ
r
ﺍﻟﹾﻮﺿﻮﺀَ ﻗﹶﻮﻟﹰﺎ ﻭﻓِﻌﻠﹰﺎ،
ﻭﺍﻟﱠﺬِﻳﻦ ﺗﻌﻠﱠﻤﻮﺍ ﺍﻟﹾﻮﺿﻮﺀَ ﻣﻨﻪ ﻭﺗﻮﺿﺆﺍ ﻭﻫﻮ ﻳﺮﺍﻫﻢ ﻭﻳﻘِﺮﻫﻢ ،ﻭﻧﻘﹶﻠﹸﻮﻩ ﺇﱃ ﻣﻦ ﺑﻌﺪﻫﻢ :- ﺃﹶﻛﹾﺜﹶﺮ ﻋﺪﺩﺍ ﻣِﻦ ﺍﻟﱠﺬِﻳﻦ ﻧﻘﹶﻠﹸﻮﺍ ﻟﹶﻔﹾﻆﹶ ﻫﺬﻩ ﺍﻵﻳﺔ .ﻓﹶﺈِﻥﱠ ﺟﻤِﻴﻊ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻛﹶﺎﻧﻮﺍ ﻳﺘﻮﺿﺆﻥﹶ ﻋﻠﻰ ﻋﻬﺪِﻩ ،ﻭﻟﹶﻢ ﻳﺘﻌﻠﱠﻤﻮﺍ ﺍﻟﹾﻮﺿﻮﺀَ ﺇِﻟﱠﺎ ﻣﻨﻪ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻌﻤﻞﹶ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﻌﻬﻮﺩﺍ ﻋِﻨﺪﻫﻢ ﰲ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔ ،ﻭﻫﻢ ﻗﹶﺪ ﺭﺃﹶﻭﻩ ﻳﺘﻮﺿﺄﹸ ﻣﺎ ﻟﹶﺎ ﻳﺤﺼِﻲ ﻋﺪﺩﻩ ﺇِﻟﱠﺎ ﺍﷲ ﺗﻌﺎﱃ :ﻭﻧﻘﹶﻠﹸﻮﺍ ﻋﻨﻪ ﻏﹶﺴﻞِ ﺍﻟﺮﺟﻠﹶﻴﻦِ ﰲ ﻣﺎ ﺷﺎﺀَ ﺍﷲ ﻣِﻦ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﺣﱴ ﻧﻘﹶﻠﹸﻮﺍ ﻋﻨﻪ ﻣِﻦ ﻏﹶﻴﺮِ ﻭﺟﻪ ﰲ ﻛﹸﺘﺐِ ﺍﻟﺼﺤِﻴﺢِ ﻭﻏﹶﻴﺮِﻫﺎ ﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﻭﻳﻞﹲ
ﻟِﻠﹾﺄﹶﻋﻘﹶﺎﺏِ ﻭﺑﻄﹸﻮﻥِ ﺍﻟﹾﺄﹶﻗﹾﺪﺍﻡِ ﻣِﻦ ﺍﻟﻨﺎﺭِ{ ).(١
ﻣﻊ ﺃﹶﻥﱠ ﺍﻟﹾﻔﹶﺮﺽ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻣﺴﺢ ﻇﹶﺎﻫِﺮِ ﺍﻟﹾﻘﹶﺪﻡِ ﻛﹶﺎﻥﹶ ﻏﹶﺴﻞﹸ ﺍﻟﹾﺠﻤِﻴﻊِ ﻛﹸﻠﹾﻔﹶﺔ ﻟﹶﺎ ﺗﺪﻋﻮ ﺇِﻟﹶﻴﻬﺎ ﺍﻟﻄﱢﺒﺎﻉ ،ﻛﹶﻤﺎ ﺗﺪﻋﻮ ﺍﻟﻄﱢﺒﺎﻉ ﺇﱃ ﻃﹶﻠﹶﺐِ ﺍﻟﺮﻳﺎﺳﺔ ﻭﺍﻟﹾﻤﺎﻝِ ،ﻓﹶﻠﹶﻮ ﺟﺎﺯ ﺍﻟﻄﱠﻌﻦ ﰲ ﺗﻮﺍﺗﺮِ ﺻِﻔﹶﺔ ﺍﻟﹾﻮﺿﻮﺀِ ،ﻟﹶﻜﹶﺎﻥﹶ ﰲ ﻧﻘﹾﻞِ ﻟﹶ ﹾﻔﻆِ ﺁﻳﺔ ] ﺍﻟﹾﻮﺿﻮﺀِ [ ﺃﹶﻗﹾﺮﺏ ﺇﱃ ﺍﻟﹾﺠﻮﺍﺯِ ،ﻭﺇِﺫﹶﺍ ﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﻔﹾﻆﹸ ﺍﻵﻳﺔ ﺛﹶﺒﺖ ﺑِﺎﻟﺘﻮﺍﺗﺮِ ﺍﻟﺬﻱ ﻟﹶﺎ ﻳﻤﻜِﻦ ﻓﻴﻪ ﺍﻟﹾﻜﹶﺬِﺏ ﻭﻟﹶﺎ ﺍﻟﹾﺨﻄﹶﺄﹸ ،ﻓﹶﺜﹸﺒﻮﺕ ﺍﻟﺘﻮﺍﺗﺮِ ﰲ ﻧﻘﹾﻞِ ﺍﻟﹾﻮﺿﻮﺀِ ﻋﻨﻪ ﺃﻭﱃ ﻭﺃﹶﻛﹾﻤﻞﹸ ،ﻭﻟﹶﻔﹾﻆﹸ ﺍﻵﻳﺔ ﻟﹶﺎ ﻳﺨﺎﻟِﻒ ﻣﺎ ﺗﻮﺍﺗﺮ ﻣِﻦ ﺍﻟﺴﻨﺔ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺴﺢ ﻛﹶﻤﺎ ﻳﻄﹾﻠﹶﻖ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﹾﺈِﺻﺎﺑﺔ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺿﻮﺀ ) ، (١٦٣ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٢٤٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٤١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ ) ، (١١٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ ) ، (٤٥٣ﺃﲪﺪ ) ، (٤٣٠/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ ). (٧٠٧ ٤٢١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﹶﺬﹶﻟِﻚ ﻳﻄﹾﻠﹶﻖ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﹾﺈِﺳﺎﻟﹶﺔ ،ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ ﺍﻟﹾﻌﺮﺏ :ﺗﻤﺴﺤﺖ ﻟِﻠﺼﻠﹶﺎﺓ ،ﻭﰲ ﺍﻵﻳﺔ ﻣﺎ ﻳﺪﻝﱡﻋﻠﻰ ﺃﻧﻪ ﻟﹶﻢ ﻳﺮِﺩ ﺑِﻤﺴﺢِ ﺍﻟﺮﺟﻠﹶﻴﻦِ ﺍﻟﹾﻤﺴﺢ ﺍﻟﺬﻱ ﻫﻮ ﻗﹶﺴِﻴﻢ ﺍﻟﹾﻐﺴﻞِ ،ﺑﻞِ ﺍﻟﹾﻤﺴﺢ ﺍﻟﺬﻱ ﺍﻟﹾﻐﺴﻞﹸ ﻗِﺴﻢ ﻣﻨﻪ ،ﻓﺈﻧﻪ ﻗﹶﺎﻝﹶ ) :ﺇﱃ ﺍﻟﹾﻜﹶﻌﺒﻴﻦِ ( ،ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﺇﱃ ﺍﻟﹾﻜِﻌﺎﺏِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ) :ﺇﱃ ﺍﻟﹾﻤﺮﺍﻓِﻖِ (، ﻓﹶﺪﻝﱠ ﻋﻠﻰ ﺃﻧﻪ ﻟﹶﻴﺲ ﰲ ﻛﹸﻞﱢ ﺭِﺟﻞٍ ﻛﹶﻌﺐ ﻭﺍﺣِﺪ ،ﻛﹶﻤﺎ ﰲ ﻛﹸﻞﱢ ﻳﺪٍ ﻣِﺮﻓﹶﻖ ﻭﺍﺣِﺪ ،ﺑﻞﹾ ﰲ ﻛﹸﻞﱢ ﺭِﺟﻞٍ ﻛﹶﻌﺒﺎﻥِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺗﻌﺎﱃ ﻗﹶﺪ ﺃﹶﻣﺮ ﺑِﺎﻟﹾﻤﺴﺢِ ﺇﱃ ﺍﻟﹾﻌﻈﹾﻤﻴﻦِ ﺍﻟﻨﺎﺗِﺌﹶﻴﻦِ ،ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻐﺴﻞﹸ ،ﻓﹶﺈِﻥﱠ ﻣﻦ ﻳﻤﺴﺢ ﺍﻟﹾﻤﺴﺢ ﺍﻟﹾﺨﺎﺹ ﻳﺠﻌﻞﹸ ﺍﻟﹾﻤﺴﺢ ﻟِﻈﹸﻬﻮﺭِ ﺍﻟﹾﻘﹶﺪﻣﻴﻦِ ،ﻭﺟﻌﻞﹸ ﺍﻟﹾﻜﹶﻌﺒﻴﻦِ ﰲ ﺍﻵﻳﺔ ﻏﹶﺎﻳﺔ ﻳﺮﺩ ﻗﹶﻮﻟﹶﻬﻢ .ﻓﹶﺪﻋﻮﺍﻫﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻔﹶﺮﺽ ﻣﺴﺢ ﺍﻟﺮﺟﻠﹶﻴﻦِ ﺇﱃ ﺍﻟﹾﻜﹶﻌﺒﻴﻦِ ،ﺍﻟﻠﱠﺬﹶﻳﻦِ ﻫﻤﺎ ﻣﺠﺘﻤﻊ ﺍﻟﺴﺎﻕِ ﻭﺍﻟﹾﻘﹶﺪﻡِ ﻋِﻨﺪ ﻣﻌﻘِﺪِ ﺍﻟﺸﺮﺍﻙِ -ﻣﺮﺩﻭﺩ ﺑِﺎﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔ. ﻭﰲ ﺍﻵﻳﺔ ﻗِﺮﺍﺀَﺗﺎﻥِ ﻣﺸﻬﻮﺭﺗﺎﻥِ :ﺍﻟﻨﺼﺐ ﻭﺍﻟﹾﺨﻔﹾﺾ ،ﻭﺗﻮﺟِﻴﻪ ﺇِﻋﺮﺍﺑِﻬِﻤﺎ ﻣﺒﺴﻮﻁﹲ ﰲ ﻣﻮﺿِﻌِﻪ .ﻭﻗِﺮﺍﺀَﺓ ﺍﻟﻨﺼﺐِ ﻧﺺ ﰲ ﻭﺟﻮﺏِ ﺍﻟﹾﻐﺴﻞِ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻌﻄﹾﻒ ﻋﻠﻰ ﺍﻟﹾﻤﺤﻞﱢ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﳌﻌﲎ ﻭﺍﺣِﺪﺍ ،ﻛﹶﻘﹶﻮﻟِﻪ: ﻓﹶﻠﹶﺴﻨـﺎ ﺑِﺎﻟﹾﺠِﺒـﺎﻝِ ﻭﻟﹶﺎ ﺍﻟﹾﺤـﺪِﻳﺪﺍ ﻭﻟﹶﻴﺲ ﻣﻌﲎ :ﻣﺴﺤﺖ ﺑِﺮﺃﹾﺳِﻲ ﻭﺭِﺟﻠِﻲ -ﻫﻮ ﻣﻌﲎ :ﻣﺴﺤﺖ ﺭﺃﹾﺳِﻲ ﻭﺭِﺟﻠِﻲ ،ﺑﻞﹾ ﺫِﻛﹾﺮ ﺍﻟﹾﺒﺎﺀِ ﻳﻔِﻴﺪ ﻣﻌﲎ ﺯﺍﺋِﺪﺍ ﻋﻠﻰ ﻣﺠﺮﺩِ ﺍﻟﹾﻤﺴﺢِ ،ﻭﻫﻮ ﺇِﻟﹾﺼﺎﻕ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﹾﻤﺎﺀِ ﺑِﺎﻟﺮﺃﹾﺱِ ،ﻓﹶﺘﻌﻴﻦ ﺍﻟﹾﻌﻄﹾﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ) ﻭﺃﹶﻳﺪِﻳﻜﹸﻢ .( ﻓﹶﺎﻟﺴﻨﺔ ﺍﻟﹾﻤﺘﻮﺍﺗِﺮﺓ ﺗﻘﹾﻀِﻲ ﻋﻠﻰ ﻣﺎ ﻳﻔﹾﻬﻤﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ﻣِﻦ ﻇﹶﺎﻫِﺮِ ﺍﻟﹾﻘﹸﺮﺁﻥِ .ﻓﹶﺈِﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﺑﻴﻦ ﻟِﻠﻨﺎﺱِ ﻟﹶﻔﹾﻆﹶ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﻣﻌﻨﺎﻩ .ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺴﻠﹶﻤِﻲ :ﺣﺪﺛﹶﻨﺎ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﺎﻧﻮﺍ ﻳﻘﹾﺮِﺋﹸﻮﻧﻨﺎ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ :ﻋﺜﹾﻤﺎﻥﹸ ﺑﻦ ﻋﻔﱠﺎﻥﹶ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩٍ، ﻭﻏﹶﻴﺮﻫﻢ :ﺃﹶﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﺇِﺫﹶﺍ ﺗﻌﻠﱠﻤﻮﺍ ﻣِﻦ ﺍﻟﻨﱯ rﻋﺸﺮ ﺁﻳﺎﺕٍ ﻟﹶﻢ ﻳﺘﺠﺎﻭِﺯﻭﻫﺎ ﺣﱴ ﻳﺘﻌﻠﱠﻤﻮﺍ ﻣﻌﻨﺎﻫﺎ. ﻭﰲ ﺫِﻛﹾﺮِ ﺍﻟﹾﻤﺴﺢِ ﰲ ﺍﻟﺮﺟﻠﹶﻴﻦِ ﺗﻨﺒِﻴﻪ ﻋﻠﻰ ﻗِﻠﱠﺔ ﺍﻟﺼﺐ ﰲ ﺍﻟﺮﺟﻠﹶﻴﻦِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺴﺮﻑ ﻳﻌﺘﺎﺩ ﻓِﻴﻬِﻤﺎ ﻛﹶﺜِﲑﺍ .ﻭﺍﻟﹾﻤﺴﺄﹶﻟﹶﺔ ﻣﻌﺮﻭﻓﹶﺔ ،ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻴﻬﺎ ﰲ ﻛﹸﺘﺐِ ﺍﻟﹾﻔﹸﺮﻭﻉِ.
ﺿﻴﺎﻥِ ﺇِﻟﹶﻰ ِﻗﻴﺎﻡِ ﺍﻟﺴﺎﻋﺔِ ﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﺠِﻬﺎﺩ ﻣﺎ ِ ﻗﻮﻟﻪ ) :ﻭﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﺠِﻬﺎﺩ ﻣﺎﺿِﻴﺎﻥِ ﻣﻊ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،ﺑﺮﻫِﻢ ﻭﻓﹶﺎﺟِﺮِﻫِﻢ ،ﺇﱃ ﻗِﻴﺎﻡِ ﺍﻟﺴﺎﻋﺔ ،ﻟﹶﺎ ﻳﺒﻄِﻠﹸﻬﻤﺎ ﺷﻲﺀٌ ﻭﻟﹶﺎ ﻳﻨﻘﹸﻀﻬﻤﺎ (. ٤٢٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺵ :ﻳﺸِﲑ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺮﺍﻓِﻀﺔ ،ﺣﻴﺚﹸ ﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ﺟِﻬﺎﺩ ﰲ ﺳﺒِﻴﻞِ ﺍﷲ ﺣﱴ ﻳﺨﺮﺝ ﺍﻟ ﺮﺿﺎ ﻣِﻦ ﺁﻝِ ﻣﺤﻤﺪٍ ،ﻭﻳﻨﺎﺩِﻱ ﻣﻨﺎﺩٍ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ :ﺍﺗﺒِﻌﻮﻩ !!ﻭﺑﻄﹾﻠﹶﺎﻥﹸ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﺃﹶﻇﹾﻬﺮ ﻣِﻦ ﺃﹶﻥﹾ ﻳﺴﺘﺪﻝﱠ ﻋﻠﻴﻪ ﺑِﺪﻟِﻴﻞٍ .ﻭﻫﻢ ﺷﺮﻃﹸﻮﺍ ﰲ ﺍﻟﹾﺈِﻣﺎﻡِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﺼﻮﻣﺎ ،ﺍﺷﺘِﺮﺍﻃﹰﺎ ﺑﻐﻴﺮِ ﺩﻟِﻴﻞٍ! ﺑﻞﹾ ﰲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻋﻦ ﻋﻮﻑِ ﺑﻦِ ﻣﺎﻟِﻚٍ ﺍﻟﹾﺄﹶﺷﺠﻌِﻲ ،ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﺭﺳﻮﻝﹶ ﺍﷲ
r
ﻳﻘﹸﻮﻝﹸ} :ﺧِﻴﺎﺭ ﺃﹶﺋِﻤﺘِﻜﹸﻢ ﺍﻟﱠﺬِﻳﻦ ﺗﺤِﺒﻮﻧﻬﻢ ﻭﻳﺤِﺒﻮﻧﻜﹸﻢ ،ﻭﺗﺼﻠﱡﻮﻥﹶ ﻋﻠﹶﻴﻬِﻢ ﻭﻳﺼﻠﱡﻮﻥﹶ ﻋﻠﹶﻴﻜﹸﻢ، ﻭﺷِﺮﺍﺭ ﺃﹶﺋِﻤﺘِﻜﹸﻢ ﺍﻟﱠﺬِﻳﻦ ﺗﺒﻐِﻀﻮﻧﻬﻢ ﻭﻳﺒﻐِﻀﻮﻧﻜﹸﻢ ،ﻭﺗﻠﹾﻌﻨﻮﻧﻬﻢ ﻭﻳﻠﹾﻌﻨﻮﻧﻜﹸﻢ ،" ﻗﹶﺎﻝﹶ :ﻗﹸﻠﹾﻨﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﺃﹶﻓﹶﻠﹶﺎ ﻧﻨﺎﺑِﺬﹸﻫﻢ ﻋِﻨﺪ ﺫﹶﻟِﻚ ؟ ﻗﹶﺎﻝﹶ " :ﻟﹶﺎ ،ﻣﺎ ﺃﹶﻗﹶﺎﻣﻮﺍ ﻓِﻴﻜﹸﻢ ﺍﻟﺼﻼﺓ ،ﺃﹶﻟﹶﺎ ﻣﻦ ﻭﻟِﻲ ﻋﻠﻴﻪ ﻭﺍﻝٍ ﻓﹶﺮﺁﻩ ﻳﺄﰐ ﺷﻴﺌﹰﺎ ﻣِﻦ ﻣﻌﺼِﻴﺔ ﺍﷲ ﻓﹶﻠﹾﻴﻜﹾﺮﻩ ﻣﺎ ﻳﺄﰐ ﻣِﻦ ﻣﻌﺼِﻴﺔ ﺍﷲ ﻭﻟﹶﺎ ﻳﻨﺰِﻋﻦ ﻳﺪﺍ ﻣِﻦ ﻃﹶﺎﻋﺘِﻪ{ ).(١ ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺑﻌﺾ ﻧﻈﹶﺎﺋِﺮِ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﰲ ﺍﻟﹾﺈِﻣﺎﻣﺔ .ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﺇِﻥﱠ ﺍﻟﹾﺈِﻣﺎﻡ ﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﺼﻮﻣﺎ .ﻭﺍﻟﺮﺍﻓِﻀﺔ ﺃﹶﺧﺴﺮ ﺍﻟﻨﺎﺱِ ﺻﻔﹾﻘﹶﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ؛ ﻟِﺄﹶﻧﻬﻢ ﺟﻌﻠﹸﻮﺍ ﺍﻟﹾﺈِﻣﺎﻡ ﺍﻟﹾﻤﻌﺼﻮﻡ ﻫﻮ ﺍﻟﹾﺈِﻣﺎﻡ ﺍﻟﹾﻤﻌﺪﻭﻡ ،ﺍﻟﺬﻱ ﻟﹶﻢ ﻳﻨﻔﹶﻌﻬﻢ ﰲ ﺩِﻳﻦٍ ﻭﻟﹶﺎ ﺩﻧﻴﺎ!! ﻓﹶﺈِﻧﻬﻢ ﻳﺪﻋﻮﻥﹶ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻣﺎﻡ ﺍﻟﹾﻤﻨﺘﻈﹶﺮ ،ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﻌﺴﻜﹶﺮِﻱ ،ﺍﻟﺬﻱ ﺩﺧﻞﹶ ﺍﻟﺴﺮﺩﺍﺏ ﰲ ﺯﻋﻤِﻬِﻢ ،ﺳﻨﺔ ﺳِﺘﲔ ﻭﻣِﺎﺋﹶﺘﻴﻦِ ،ﺃﹶﻭ ﻗﹶﺮِﻳﺒﺎ ﻣِﻦ ﺫﹶﻟِﻚ ﺑِﺴﺎﻣﺮﺍ ! ﻭﻗﹶﺪ ﻳﻘِﻴﻤﻮﻥﹶ ﻫﻨﺎﻙ ﺩﺍﺑﺔ ،ﺇِﻣﺎ ﺑﻐﻠﹶﺔ ،ﻭﺇِﻣﺎ ﻓﹶﺮﺳﺎ ،ﻟِﻴﺮﻛﹶﺒﻬﺎ ﺇِﺫﹶﺍ ﺧﺮﺝ ! ﻭﻳﻘِﻴﻤﻮﻥﹶ ﻫﻨﺎﻙ ﰲ ﺃﹶﻭﻗﹶﺎﺕٍ ﻋﻴﻨﻮﺍ ﻓِﻴﻬﺎ ﻣﻦ ﻳﻨﺎﺩِﻱ ﻋﻠﻴﻪ ﺑِﺎﻟﹾﺨﺮﻭﺝِ :ﻳﺎ ﻣﻮﻟﹶﺎﻧﺎ ،ﺍﺧﺮﺝ ! ﻳﺎ ﻣﻮﻟﹶﺎﻧﺎ ،ﺍﺧﺮﺝ! ﻭﻳﺸﻬِﺮﻭﻥﹶ ﺍﻟﺴﻠﹶﺎﺡ؛ ﻭﻟﹶﺎ ﺃﹶﺣﺪ ﻫﻨﺎﻙ ﻳﻘﹶﺎﺗِﻠﹸﻬﻢ ! ﺇﱃ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﱵ ﻳﻀﺤﻚ ﻋﻠﹶﻴﻬِﻢ ﻣِﻨﻬﺎ ﺍﻟﹾﻌﻘﹶﻠﹶﺎﺀُ !! ﻭﻗﻮﻟﻪ " ﻣﻊ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﺑﺮﻫِﻢ ﻭﻓﹶﺎﺟِﺮِﻫِﻢ - " ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﺠِﻬﺎﺩ ﻓﹶﺮﺿﺎﻥِ ﻳﺘﻌﻠﱠﻘﹶﺎﻥِ ﺑِﺎﻟﺴﻔﹶﺮِ ،ﻓﹶﻠﹶﺎ ﺑﺪ ﻣِﻦ ﺳﺎﺋِﺲٍ ﻳﺴﻮﺱ ﺍﻟﻨﺎﺱ ﻓِﻴﻬِﻤﺎ ،ﻭﻳﻘﹶﺎﻭِﻡ ﻓﻴﻬﺎ ﺍﻟﹾﻌﺪﻭ ،ﻭﻫﺬﹶﺍ ﺍﳌﻌﲎ ﻛﹶﻤﺎ ﻳﺤﺼﻞﹸ ﺑِﺎﻟﹾﺈِﻣﺎﻡِ ﺍﻟﹾﺒﺮ ﻳﺤﺼﻞﹸ ﺑِﺎﻟﹾﺈِﻣﺎﻡِ ﺍﻟﹾﻔﹶﺎﺟِﺮِ.
) (1ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٥٥ﺃﲪﺪ ) ، (٢٤/٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٩٧ ٤٢٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﺍﻟﹾﻜِﺮﺍﻡِ ﺍﻟﹾﻜﹶﺎﺗِﺒِﲔ ﻗﻮﻟﻪ ) :ﻭﻧﺆﻣِﻦ ﺑِﺎﻟﹾﻜِﺮﺍﻡِ ﺍﻟﹾﻜﹶﺎﺗِﺒِﲔ ،ﻓﹶﺈِﻥﱠ ﺍﷲ ﻗﹶﺪ ﺟﻌﻠﹶﻬﻢ ﻋﻠﹶﻴﻨﺎ ﺣﺎﻓِﻈِﲔ.( ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ.(١) {ÇÊËÈ tbqè=yèøÿs? $tB tbqçHs>ôètƒ ÇÊÊÈ tûüÎ6ÏF»x. $YB#t•Ï. ÇÊÉÈ tûüÏàÏÿ»ptm: öNä3ø‹n=tæ ¨bÎ)ur } :
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
)žwÎ) @Aöqs% `ÏB àáÏÿù=tƒ $¨B ÇÊÐÈ Ó‰‹Ïès% ÉA$uKÏe±9$# Ç`tãur ÈûüÏJu‹ø9$# Ç`tã Èb$u‹Ée)n=tGßJø9$# ’¤+n=tGtƒ øŒÎ
Ó‰ŠÏGtã ë=‹Ï%u‘ Ïm÷ƒy‰s9
.(٢) {ÇÊÑÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
†«!$# Ì•øBr& ô`ÏB ¼çmtRqÝàxÿøts öNÍkö‰y‰s9 $uZè=ß™â‘ur 4’n?t/
.(٣) {3ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
&ßìyJó¡nS Ÿw $¯Rr& tbqç7|¡øts† ÷Pr
.(٤) {ÇÑÉÈ tbqç7çFõ3tƒﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
)tbqè=yJ÷ès? óOçFZä. $tB ã‡Å¡YtGó¡nS $¨Zä. $¯RÎ ?šcrã•ä3ôJs
¾ÏmÏÿù=yz ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏiB ×M»t7Ée)yèãB ¼çms9
4 Èd,ysø9$$Î/ Nä3ø‹n=tæ ß,ÏÜZtƒ $oYç6»tFÏ. #x‹»yd
.(٥) {ÇËÒÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
.(٦) {ÇËÊÈﻭﰲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﱯ
r
4 Oßg1uqøgwUur öNèd§ŽÅ
)$tB tbqç7çFõ3tƒ $oYn=ߙ①¨bÎ
ﺃﻧﻪ ﻗﹶﺎﻝﹶ} " :ﻳﺘﻌﺎﻗﹶﺒﻮﻥﹶ ﻓِﻴﻜﹸﻢ ﻣﻠﹶﺎﺋِﻜﹶﺔ
ﺑِﺎﻟﻠﱠﻴﻞِ ﻭﻣﻠﹶﺎﺋِﻜﹶﺔ ﺑِﺎﻟﻨﻬﺎﺭِ ،ﻭﻳﺠﺘﻤِﻌﻮﻥﹶ ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢِ ﻭﺻﻠﹶﺎﺓ ﺍﻟﹾﻌﺼﺮِ ،ﻓﹶﻴﺼﻌﺪ ﺇﻟﻴﻪ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﺎﻧﻮﺍ ﻓِﻴﻜﹸﻢ ،ﻓﹶﻴﺴﺄﹶﻟﹸﻬﻢ ،ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ ﺑِﻬِﻢ :ﻛﹶﻴﻒ ﺗﺮﻛﹾﺘﻢ ﻋِﺒﺎﺩِﻱ ؟ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﺃﹶﺗﻴﻨﺎﻫﻢ ﻭﻫﻢ ﻳﺼﻠﱡﻮﻥﹶ ،ﻭﻓﹶﺎﺭﻗﹾﻨﺎﻫﻢ ﻭﻫﻢ ﻳﺼﻠﱡﻮﻥﹶ{ ) .(٧ﻭﰲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﹾﺂﺧﺮِ} :ﺇِﻥﱠ ﻣﻌﻜﹸﻢ ﻣﻦ ﻟﹶﺎ ﻳﻔﹶﺎﺭِﻗﹸﻜﹸﻢ ﺇِﻟﱠﺎ ﻋِﻨﺪ ﺍﻟﹾﺨﻠﹶﺎﺀِ ﻭﻋِﻨﺪ ﺍﻟﹾﺠِﻤﺎﻉِ ،ﻓﹶﺎﺳﺘﺤﻴﻮﻫﻢ ،ﻭﺃﹶﻛﹾﺮِﻣﻮﻫﻢ.(٨) { ) (1ﺳﻮﺭﺓ ﺍﻟِﺎﻧﻔِﻄﹶﺎﺭِ ﺍﻵﻳﺎﺕ . ١٢ - ١٠ ) (2ﺳﻮﺭﺓ ﻕ ﺍﻵﻳﺘﺎﻥ . ١٨ - ١٧ ) (3ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪِ ﺁﻳﺔ . ١١ ) (4ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑِ ﺁﻳﺔ . ٨٠ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺠﺎﺛِﻴﺔ ﺁﻳﺔ . ٥٩ ) (6ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ . ٢١ ) (7ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ) ، (٥٣٠ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٦٣٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻼﺓ ) ، (٤٨٥ﺃﲪﺪ ) ، (٣٩٦/٢ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤١٣ ) (8ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ ). (٢٨٠٠ ٤٢٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺟﺎﺀَ ﰲ ﺍﻟﺘﻔﹾﺴِﲑِ :ﺍﺛﹾﻨﺎﻥِ ﻋﻦِ ﺍﻟﹾﻴﻤِﲔِ ﻭﻋﻦِ ﺍﻟﺸﻤﺎﻝِ ،ﻳﻜﹾﺘﺒﺎﻥِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ،ﺻﺎﺣِﺐ ﺍﻟﹾﻴﻤِﲔِ ﻳﻜﹾﺘﺐ ﺍﻟﹾﺤﺴﻨﺎﺕِ ،ﻭﺻﺎﺣِﺐ ﺍﻟﺸﻤﺎﻝِ ﻳﻜﹾﺘﺐ ﺍﻟﺴﻴﺌﹶﺎﺕِ ،ﻭﻣﻠﹶﻜﹶﺎﻥِ ﺁﺧﺮﺍﻥِ ﻳﺤﻔﹶﻈﹶﺎﻧِﻪ ﻭﻳﺤﺮﺳﺎﻧِﻪ، ﻭﺍﺣِﺪ ﻣِﻦ ﻭﺭﺍﺋِﻪ ،ﻭﻭﺍﺣِﺪ ﺃﹶﻣﺎﻣﻪ ،ﻓﹶﻬﻮ ﺑﻴﻦ ﺃﹶﺭﺑﻌﺔ ﺃﹶﻣﻠﹶﺎﻙٍ ﺑِﺎﻟﻨﻬﺎﺭِ ،ﻭﺃﹶﺭﺑﻌﺔ ﺁﺧﺮِﻳﻦ ﺑِﺎﻟﻠﱠﻴﻞِ ،ﺑﺪﻟﹰﺎ، ﺣﺎﻓِﻈﹶﺎﻥِ ﻭﻛﹶﺎﺗِﺒﺎﻥِ .ﻭﻗﹶﺎﻝﹶ ﻋِﻜﹾﺮِﻣﺔ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ} :
†«!$# Ì•øBr& ô`ÏB ¼çmtRqÝàxÿøts
.(١) {3ﻗﹶﺎﻝﹶ:
ﻣﻠﹶﺎﺋِﻜﹶﺔ ﻳﺤﻔﹶﻈﹸﻮﻧﻪ ﻣِﻦ ﺑﻴﻦِ ﻳﺪﻳﻪ ﻭﻣِﻦ ﺧﻠﹾﻔِﻪ ،ﻓﹶﺈِﺫﹶﺍ ﺟﺎﺀَ ﻗﹶﺪﺭ ﺍﷲ ﺧﻠﱠﻮﺍ ﻋﻨﻪ. ﻭﺭﻭﻯ ﻣﺴﻠِﻢ ﻭﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻋﻦ ﻋﺒﺪِ ﺍﷲ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ } rﻣﺎ ﻣِﻨﻜﹸﻢ ﻣِﻦ ﺃﹶﺣﺪٍ ﺇِﻟﱠﺎ ﻭﻗﹶﺪ ﻭﻛﱢﻞﹶ ﺑﻪ ﻗﹶﺮِﻳﻨﻪ ﻣِﻦ ﺍﻟﹾﺠِﻦ ،ﻭﻗﹶﺮِﻳﻨﻪ ﻣِﻦ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ " ﻗﹶﺎﻟﹸﻮﺍ :ﻭﺇِﻳﺎﻙ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ؟ ﻗﹶﺎﻝﹶ " :ﻭﺇِﻳﺎﻱ ،ﻟﹶﻜِﻦ ﺍﷲ ﺃﹶﻋﺎﻧﻨِﻲ ﻋﻠﻴﻪ ﻓﹶﺄﹶﺳﻠﹶﻢ ،ﻓﹶﻠﹶﺎ ﻳﺄﹾﻣﺮﻧِﻲ ﺇِﻟﱠﺎ ﺑِﺨﻴﺮٍ{ ) .(٢ﺍﻟﺮﻭﺍﻳﺔ ﺑِﻔﹶﺘﺢِ ﺍﻟﹾﻤِﻴﻢِ ﻣِﻦ " ﻓﹶﺄﹶﺳﻠﹶﻢ " ﻭﻣﻦ ﺭﻭﺍﻩ " ﻓﹶﺄﹶﺳﻠﹶﻢ " ﺑِﺮ ﹾﻓﻊِ ﺍﻟﹾﻤِﻴﻢِ -ﻓﹶﻘﹶﺪ ﺣﺮﻑ ﻟﹶﻔﹾﻈﹶﻪ .ﻭﻣﻌﲎ " ﻓﹶﺄﹶﺳﻠﹶﻢ،" ﺃﻱ :ﻓﹶﺎﺳﺘﺴﻠﹶﻢ ﻭﺍﻧﻘﹶﺎﺩ ﻟِﻲ ،ﰲ ﺃﹶﺻﺢ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ " :ﻓﹶﻠﹶﺎ ﻳﺄﹾﻣﺮﻧِﻲ ﺇِﻟﱠﺎ ﺑِﺨﻴﺮٍ " ،ﻭﻣﻦ ﻗﹶﺎﻝﹶ: ﺇِﻥﱠ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﺻﺎﺭ ﻣﺆﻣِﻨﺎ -ﻓﹶﻘﹶﺪ ﺣﺮﻑ ﻣﻌﻨﺎﻩ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻣﺆﻣِﻨﺎ ).(٣ ) (1ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪِ ﺁﻳﺔ . ١١ ) (2ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ) ، (٢٨١٤ﺃﲪﺪ ) ، (٤٠١/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧٣٤ ) (3ﺭﻭﺍﻩ ﻣﺴﻠﻢ ١٥٧ : ١٧ ) ٣٤٦ : ٢ﻣﻦ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ( .ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ، ٣٧٧٩ ، ٣٦٤٨ : . ٤٣٩٢ ، ٣٨٠٢ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ .ﻭﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻫﻨﺎ ﻳﻮﺍﻓﻖ ﺭﻭﺍﻳﺔ ﺍﳌﺴﻨﺪ ، ٣٨٠٢ :ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻫﻨﺎ "
ﻭﻟﻜﻦ ﺃﻋﺎﻧﲏ ﺍﷲ ﻋﻠﻴﻪ " .ﻓﺼﺤﺤﻨﺎﻩ ﻣﻦ ﻟﻔﻆ ﺍﳌﺴﻨﺪ .ﻭﺍﳋﻼﻑ ﰲ ﺿﺒﻂ ﺍﳌﻴﻢ ﻣﻦ " ﻓﺄﺳﻠﻢ " -
ﺧﻼﻑ ﻗﺪﱘ .
ﻭﺍﻟﺮﺍﺟﺢ ﻓﻴﻬﺎ ﺍﻟﻔﺘﺢ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ،ﻭﻟﻜﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺭﺟﺤﻪ ﻏﲑ ﺭﺍﺟﺢ .ﻓﻘﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ،ﰲ ﻣﺸﺎﺭﻕ ﺍﻷﻧﻮﺍﺭ " ٢١٨ : ٢ﺭﻭﻳﻨﺎﻩ ﺑﺎﻟﻀﻢ ﻭﺍﻟﻔﺘﺢ .ﻓﻤﻦ ﺿﻢ ﺭﺩ ﺫﻟﻚ ﺇﱃ ﺍﻟﻨﱯ ﺃﻱ :ﻓﺄﻧﺎ ﺃﺳﻠﻢ ﻣﻨﻪ .ﻭﻣﻦ ﻓﺘﺢ ﺭﺩﻩ ﺇﱃ ﺍﻟﻘﺮﻳﻦ ،ﺃﻱ :ﺃﺳﻠﻢ ﻣﻦ ﺍﻹﺳﻼﻡ .ﻭﻗﺪ ﺭﻭﻱ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻷﻣﻬﺎﺕ :ﻓﺎﺳﺘﺴﻠﻢ " .ﻳﺮﻳﺪ ﺑﺎﻷﻣﻬﺎﺕ : ﺍﳌﻮﻃﺄ ﻭﺍﻟﺼﺤﻴﺤﲔ ،ﺍﻟﱵ ﺑﲎ ﻋﻠﻴﻬﺎ ﻛﺘﺎﺑﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﱂ ﻳﺮﻭﻩ ﻣﺎﻟﻚ ﻭﻻ ﺍﻟﺒﺨﺎﺭﻱ .ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ " :ﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻣﺸﻬﻮﺭﺗﺎﻥ . .ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻷﺭﺟﺢ ﻣﻨﻬﻤﺎ ،ﻓﻘﺎﻝ ﺍﳋﻄﺎﰊ :ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺮﻓﻊ ،ﻭﺭﺟﺢ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺍﻟﻔﺘﺢ " .ﻭﺃﻣﺎ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺒﺎﻥ ،ﻓﺈﻧﻪ ﺭﻭﻯ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺤﻪ ) ، ٢٨٣ : ٢ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ ﺍﳌﺼﻮﺭﺓ ( ،ﻭﺟﺰﻡ ﺑﺮﻭﺍﻳﺔ ﻓﺘﺢ ﺍﳌﻴﻢ ،ﻭﻗﺎﻝ " :ﰲ ﻫﺬﺍ ﺍﳋﱪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺷﻴﻄﺎﻥ ﺍﳌﺼﻄﻔﻰ ﺃﺳﻠﻢ ﺣﱴ ﱂ ﻳﻜﻦ ﻳﺄﻣﺮﻩ ﺇﻻ ﲞﲑ ،ﻻ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﻠﻢ ﻣﻨﻪ ﺇﻥ ﻛﺎﻥ ﻛﺎﻓﺮﺍ " .ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺗﺮﺟﺤﻪ ﺍﻟﺪﻻﺋﻞ . ﻭﺍﺩﻋﺎﺀ ﺍﻟﺸﺎﺭﺡ ﺃﻥ ﻫﺬﺍ ﲢﺮﻳﻒ ﻟﻠﻤﻌﲎ " .ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎ " -ﺍﻧﺘﻘﺎﻝ ﻧﻈﺮ .ﻓﺄﻭﻻ :ﺃﻥ ﺍﻟﻠﻔﻆ ﰲ ٤٢٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻌﲎ} :
†«!$# Ì•øBr& ô`ÏB ¼çmtRqÝàxÿøts
{3
)(١
-ﻗِﻴﻞﹶ :ﺣِﻔﹾﻈﹸﻬﻢ ﻟﻪ ﻣِﻦ ﺃﹶﻣﺮِ ﺍﷲ ،ﺃﻱ ﺍﷲ
ﺃﹶﻣﺮﻫﻢ ﺑِﺬﹶﻟِﻚ ،ﻳﺸﻬﺪ ﻟِﺬﹶﻟِﻚ ﻗِﺮﺍﺀَﺓ ﻣﻦ ﻗﹶﺮﺃﹶ " :ﻳﺤﻔﹶﻈﹸﻮﻧﻪ ﺑِﺄﹶﻣﺮِ ﺍﷲ ". ﺛﹸﻢ ﻗﹶﺪ ﺛﹶﺒﺖ ﺑِﺎﻟﻨﺼﻮﺹِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓ ﺃﹶﻥﱠ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ ﺗﻜﹾﺘﺐ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻭﺍﻟﹾﻔِﻌﻞﹶ .ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﻨﻴﺔ؛ ﻟِﺄﹶﻧﻬﺎ ﻓِﻌﻞﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﻓﹶﺪﺧﻠﹶﺖ ﰲ ﻋﻤﻮﻡِ } ﻗﻮﻟﻪ
r
tbqè=yèøÿs? $tB tbqçHs>ôètƒ
.(٢) {ÇÊËÈﻭﻳﺸﻬﺪ ﻟِﺬﹶﻟِﻚ
}ﻗﹶﺎﻝﹶ ﺍﷲ Uﺇِﺫﹶﺍ ﻫﻢ ﻋﺒﺪِﻱ ﺑِﺴﻴﺌﹶﺔ ﻓﹶﻠﹶﺎ ﺗﻜﹾﺘﺒﻮﻫﺎ ﻋﻠﻴﻪ ،ﻓﹶﺈِﻥﹾ ﻋﻤِﻠﹶﻬﺎ ﻓﹶﺎﻛﹾﺘﺒﻮﻫﺎ ﻋﻠﻴﻪ
ﺳﻴﺌﹶﺔ ،ﻭﺇِﺫﹶﺍ ﻫﻢ ﻋﺒﺪِﻱ ﺑِﺤﺴﻨﺔ ﻓﹶﻠﹶﻢ ﻳﻌﻤﻠﹾﻬﺎ ﻓﹶﺎﻛﹾﺘﺒﻮﻫﺎ ﻟﻪ ﺣﺴﻨﺔ ،ﻓﹶﺈِﻥﹾ ﻋﻤِﻠﹶﻬﺎ ﻓﹶﺎﻛﹾﺘﺒﻮﻫﺎ ﻋﺸﺮﺍ{ ) .(٣ﻭﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ
r
}ﻗﹶﺎﻟﹶﺖِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ :ﺫﹶﺍﻙ ﻋﺒﺪ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻌﻤﻞﹶ ﺳﻴﺌﹶﺔ ،ﻭﻫﻮ
ﺃﹶﺑﺼﺮ ﺑﻪ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺍﺭﻗﹸﺒﻮﻩ ،ﻓﹶﺈِﻥﹾ ﻋﻤِﻠﹶﻬﺎ ﻓﹶﺎﻛﹾﺘﺒﻮﻫﺎ ﺑِﻤِﺜﹾﻠِﻬﺎ ،ﻭﺇِﻥﹾ ﺗﺮﻛﹶﻬﺎ ﻓﹶﺎﻛﹾﺘﺒﻮﻫﺎ ﻟﻪ ﺣﺴﻨﺔ ،ﺇِﻧﻤﺎ ﺗﺮﻛﹶﻬﺎ ﻣِﻦ ﺟﺮﺍﺋﻲ{ ،ﺧﺮﺟﺎﻫﻤﺎ ﰲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ،ﻭﺍﻟﻠﱠﻔﹾﻆﹸ ﻟِﻤﺴﻠِﻢٍ.
ﻣﻠﹶﻚ ﺍﻟﹾﻤﻮﺕِ
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﻠﹶﻚِ ﺍﻟﹾﻤﻮﺕِ ﻗﻮﻟﻪ ) :ﻭﻧﺆﻣِﻦ ﺑِﻤﻠﹶﻚِ ﺍﻟﹾﻤﻮﺕِ ،ﺍﻟﹾﻤﻮﻛﱠﻞِ ﺑِﻘﹶﺒﺾِ ﺃﹶﺭﻭﺍﺡِ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.( ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} : ?šcqãèy_ö•è
* öNä3În/u‘ 4’n<Î) ¢OèO öNä3Î/ Ÿ@Ïj.ãr “Ï%©!$# ÏNöqyJø9$# à7n=¨B Nä39©ùuqtGtƒ ö@è%
.(٤) {ÇÊÊÈﻭﻟﹶﺎ ﺗﻌﺎﺭِﺽ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﻮﻟﻪ} :
?tbqèÛÌh•xÿムŸw öNèdur $uZè=ߙ①çm÷F©ùuqs
{ÇÏÊÈ
)(٥
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
ÝVöqyJø9$# ãNä.y‰tnr& uä!%y` #sŒÎ) #Ó¨Lym $ygÏ?öqtB tûüÏm }§àÿRF{$# ’®ûuqtGtƒ ª!$#
ﺍﳊﺪﻳﺚ " ﻗﺮﻳﻨﻪ ﻣﻦ ﺍﳉﻦ " ،ﱂ ﻳﻘﻞ " ﺷﻴﻄﺎﻧﻪ " .ﻭﺛﺎﻧﻴﺎ :ﺃﻥ ﺍﳉﻦ ﻓﻴﻬﻢ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ .ﻭﺍﻟﺸﻴﺎﻃﲔ ﻫﻢ ﻛﻔﺎﺭﻫﻢ ،ﻓﻤﻦ ﺁﻣﻦ ﻣﻨﻬﻢ ﱂ ﻳﺴﻢ ﺷﻴﻄﺎﻧﺎ . ) (1ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪِ ﺁﻳﺔ . ١١ ) (2ﺳﻮﺭﺓ ﺍﻟِﺎﻧﻔِﻄﹶﺎﺭِ ﺁﻳﺔ . ١٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٧٠٦٢ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٢٩ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٠٧٣ﺃﲪﺪ ). (٢٣٤/٢ ) (4ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺁﻳﺔ . ١١ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٦١ ٤٢٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ 9@y_r& #’n<Î) #“t•÷zW{$# ã@Å™ö•ãƒur |NöqyJø9$# $pköŽn=tæ 4Ó|Ós% ÓÉL©9$# Û•Å¡ôJçŠsù ( $ygÏB$oYtB ’Îû ôMßJs? óOs9 ÓÉL©9$#ur ‘‡K|¡•B
- (١) {4ﻟِﺄﹶﻥﱠ ﻣﻠﹶﻚ ﺍﻟﹾﻤﻮﺕِ ﻳﺘﻮﻟﱠﻰ ﻗﹶﺒﻀﻬﺎ ﻭﺍﺳﺘِﺨﺮﺍﺟﻬﺎ ،ﺛﹸﻢ ﻳﺄﹾﺧﺬﹸﻫﺎ ﻣﻨﻪ ﻣﻠﹶﺎﺋِﻜﹶﺔ
ﺍﻟﺮﺣﻤﺔ ﺃﹶﻭ ﻣﻠﹶﺎﺋِﻜﹶﺔ ﺍﻟﹾﻌﺬﹶﺍﺏِ ،ﻭﻳﺘﻮﻟﱠﻮﻧﻬﺎ ﺑﻌﺪﻩ ،ﻛﹸﻞﱡ ﺫﹶﻟِﻚ ﺑِﺈِﺫﹾﻥِ ﺍﷲ ﻭﻗﹶﻀﺎﺋِﻪ ﻭﻗﹶﺪﺭِﻩ ،ﻭﺣﻜﹾﻤِﻪ ﻭﺃﹶﻣﺮِﻩ ،ﻓﹶﺼﺤﺖ ﺇِﺿﺎﻓﹶﺔ ﺍﻟﺘﻮﻓﱢﻲ ﺇﱃ ﻛﹸﻞﱟ ﺑِﺤﺴﺒِﻪ.
ﺣﻘِﻴﻘﹶﺔﹸ ﺍﻟﻨﻔﹾﺲِ ﻭﺍﻟﺮﻭﺡِ
ﻭﻗﹶﺪِ ﺍﺧﺘﻠِﻒ ﰲ ﺣﻘِﻴﻘﹶﺔ ﺍﻟﻨﻔﹾﺲِ ﻣﺎ ﻫﻲ ؟ ﻭﻫﻞﹾ ﻫﻲ ﺟﺰﺀٌ ﻣِﻦ ﺃﹶﺟﺰﺍﺀِ ﺍﻟﹾﺒﺪﻥِ ؟ ﺃﹶﻭ ﻋﺮﺽ ﻣِﻦ ﺃﹶﻋﺮﺍﺿِﻪ ؟ ﺃﹶﻭ ﺟِﺴﻢ ﻣﺴﺎﻛِﻦ ﻟﻪ ﻣﻮﺩﻉ ﻓﻴﻪ ؟ ﺃﹶﻭ ﺟﻮﻫﺮ ﻣﺠﺮﺩ ؟ ﻭﻫﻞﹾ ﻫﻲ ﺍﻟﺮﻭﺡ ﺃﹶﻭ ﻏﹶﻴﺮﻫﺎ ؟ ﻭﻫﻞِ ﺍﻟﹾﺄﹶﻣﺎﺭﺓ ،ﻭﺍﻟﻠﱠﻮﺍﻣﺔ ،ﻭﺍﻟﹾﻤﻄﹾﻤﺌِﻨﺔ -ﻧﻔﹾﺲ ﻭﺍﺣِﺪﺓ ،ﺃﹶﻡ ﻫﻲ ﺛﹶﻠﹶﺎﺛﹶﺔ ﺃﹶﻧﻔﹸﺲٍ ؟ ﻭﻫﻞﹾ ﺗﻤﻮﺕ ﺍﻟﺮﻭﺡ ،ﺃﹶﻭِ ﺍﻟﹾﻤﻮﺕ ﻟِﻠﹾﺒﺪﻥِ ﻭﺣﺪﻩ ؟ ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﺤﺘﻤِﻞﹸ ﻣﺠﻠﱠﺪﺍ ،ﻭﻟﹶﻜِﻦ ﺃﹸﺷِﲑ ﺇﱃ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻴﻬﺎ ﻣﺨﺘﺼﺮﺍ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ﺗﻌﺎﱃ: ﻓﹶﻘِﻴﻞﹶ :ﺍﻟﺮﻭﺡ ﻗﹶﺪِﳝﺔ ،ﻭﻗﹶﺪ ﺃﹶﺟﻤﻌﺖِ ﺍﻟﺮﺳﻞﹸ ﻋﻠﻰ ﺃﹶﻧﻬﺎ ﻣﺤﺪﺛﹶﺔ ﻣﺨﻠﹸﻮﻗﹶﺔ ﻣﺼﻨﻮﻋﺔ ﻣﺮﺑﻮﺑﺔ ﻣﺪﺑﺮﺓ .ﻭﻫﺬﹶﺍ ﻣﻌﻠﹸﻮﻡ ﺑِﺎﻟﻀﺮﻭﺭﺓ ﻣِﻦ ﺩِﻳﻨِﻬِﻢ ،ﺃﹶﻥﱠ ﺍﻟﹾﻌﺎﻟﹶﻢ ﻣﺤﺪﺙﹲ ،ﻭﻣﻀﻰ ﻋﻠﻰ ﻫﺬﹶﺍ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑِﻌﻮﻥﹶ ،ﺣﱴ ﻧﺒﻐﺖ ﻧﺎﺑِﻐﺔ ﻣِﻤﻦ ﻗﹶﺼﺮ ﻓﹶﻬﻤﻪ ﰲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔ ،ﻓﹶﺰﻋﻢ ﺃﹶﻧﻬﺎ ﻗﹶﺪِﳝﺔ ،ﻭﺍﺣﺘﺞ ﺑِﺄﹶﻧﻬﺎ ﻣِﻦ ﺃﹶﻣﺮِ ﺍﷲ ،ﻭﺃﹶﻣﺮﻩ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ ! ﻭﺑِﺄﹶﻥﱠ ﺍﷲ ﺃﹶﺿﺎﻓﹶﻬﺎ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ} :
Ì•øBr& ô`ÏB ßyr”•9$# È@è%
‘ (٢) {’În1uﻭﺑِﻘﹶﻮﻟِﻪ (٣) {ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur } :ﻛﹶﻤﺎ ﺃﹶﺿﺎﻑ ﺇﻟﻴﻪ ﻋِﻠﹾﻤﻪ ﻭﻗﹸﺪﺭﺗﻪ ﻭﺳﻤﻌﻪ
ﻭﺑﺼﺮﻩ ﻭﻳﺪﻩ .ﻭﺗﻮﻗﱠﻒ ﺁﺧﺮﻭﻥﹶ. ﻭﺍﺗﻔﹶﻖ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ﺃﹶﻧﻬﺎ ﻣﺨﻠﹸﻮﻗﹶﺔ .ﻭﻣِﻤﻦ ﻧﻘﹶﻞﹶ ﺍﻟﹾﺈِﺟﻤﺎﻉ ﻋﻠﻰ ﺫﹶﻟِﻚ :ﻣﺤﻤﺪ ﺑﻦ ﻧﺼﺮٍ ﺍﻟﹾﻤﺮﻭﺯِﻱ ،ﻭﺍﺑﻦ ﻗﹸﺘﻴﺒﺔ ﻭﻏﹶﻴﺮﻫﻤﺎ.
) (1ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ . ٤٢ : ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٨٥ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺤِﺠﺮِ ﺁﻳﺔ . ٢٩ ٤٢٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔ ﻋﻠﻰ ﺃﹶﻥﱠ ﺍﻟﺮﻭﺡ ﻣﺨﻠﹸﻮﻗﹶﺔ ،ﻗﻮﻟﻪ ﺗﻌﺎﱃ (١) {( &äóÓx« Èe@à2 ß,Î=»yz ª!$# } :ﻓﹶﻬﺬﹶﺍ ﻋﺎﻡ ﻟﹶﺎ ﺗﺨﺼِﻴﺺ ﻓﻴﻪ ﺑِﻮﺟﻪ ﻣﺎ ،ﻭﻟﹶﺎ ﻳﺪﺧﻞﹸ ﰲ ﺫﹶﻟِﻚ ﺻِﻔﹶﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﹶﺈِﻧﻬﺎ ﺩﺍﺧِﻠﹶﺔ ﰲ ﻣﺴﻤﻰ ﺍﺳﻤِﻪ. ﻓﺎﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﹾﺈِﻟﹶﻪ ﺍﻟﹾﻤﻮﺻﻮﻑ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻓﹶﻌِﻠﹾﻤﻪ ﻭﻗﹸﺪﺭﺗﻪ ﻭﺣﻴﺎﺗﻪ ﻭﺳﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻭﺟﻤِﻴﻊ ﺻِﻔﹶﺎﺗِﻪ -ﺩﺍﺧِﻞﹲ ﰲ ﻣﺴﻤﻰ ﺍﺳﻤِﻪ ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺑِﺬﹶﺍﺗِﻪ ﻭﺻِﻔﹶﺎﺗِﻪ ﺍﻟﹾﺨﺎﻟِﻖ ،ﻭﻣﺎ ﺳِﻮﺍﻩ ﻣﺨﻠﹸﻮﻕ ،ﻭﻣﻌﻠﹸﻮﻡ ﻗﹶﻄﹾﻌﺎ ﺃﹶﻥﱠ ﺍﻟﺮﻭﺡ ﻟﹶﻴﺴﺖ ﻫﻲ ﺍﷲ ،ﻭﻟﹶﺎ ﺻِﻔﹶﺔ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪ ،ﻭﺇِﻧﻤﺎ ﻫﻲ ﻣِﻦ ﻣﺼﻨﻮﻋﺎﺗِﻪ .ﻭﻣِﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
$\«ø‹x© `ä3tƒ öNs9 Ì•÷d¤$!$# z`ÏiB ×ûüÏm Ç`»|¡SM}$# ’n?tã 4’tAr& ö@yd
{ÇÊÈ #·‘qä.õ‹¨B
)(٢
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﻟِﺰﻛﹶﺮِﻳﺎ .(٣) {ÇÒÈ $\«ø‹x© Û•s? óOs9ur ã@ö6s% `ÏB š•çGø)n=yz ô‰s%ur } :ﻭﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﺍﺳﻢ ﻟِﺮﻭﺣِﻪ ﻭﺟﺴﺪِﻩ، ﻭﺍﻟﹾﺨِﻄﹶﺎﺏ ﻟِﺰﻛﹶﺮِﻳﺎ ،ﻟِﺮﻭﺣِﻪ ﻭﺑﺪﻧِﻪ ،ﻭﺍﻟﺮﻭﺡ ﺗﻮﺻﻒ ﺑِﺎﻟﹾﻮﻓﹶﺎﺓ ﻭﺍﻟﹾﻘﹶﺒﺾِ ﻭﺍﻟﹾﺈِﻣﺴﺎﻙِ ﻭﺍﻟﹾﺈِﺭﺳﺎﻝِ، ﻭﻫﺬﹶﺍ ﺷﺄﹾﻥﹸ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﺍﻟﹾﻤﺤﺪﺙِ. ﻭﺃﹶﻣﺎ ﺍﺣﺘِﺠﺎﺟﻬﻢ ﺑﻘﻮﻟﻪ} :
Ì•øBr& ô`ÏB
‘{’În1u
)(٤
-ﻓﹶﻠﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﻫﻨﺎ ﺑِﺎﻟﹾﺄﹶﻣﺮِ ﺍﻟﻄﱠﻠﹶﺐ ،ﺑﻞِ
ﺍﻟﹾﻤﺮﺍﺩ ﺑﻪ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ،ﻭﺍﻟﹾﻤﺼﺪﺭ ﻳﺬﹾﻛﹶﺮ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﺳﻢ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﻭﻫﺬﹶﺍ ﻣﻌﻠﹸﻮﻡ ﻣﺸﻬﻮﺭ. ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻧﻮﻋﺎﻥِ
ﻭﺃﹶﻣﺎ ﺍﺳﺘِﺪﻟﹶﺎﻟﹸﻬﻢ ﺑِﺈِﺿﺎﻓﹶﺘِﻬﺎ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ} :
`ÏB
‘•{ÓÇrr
)(٥
-ﻓﹶﻴﻨﺒﻐِﻲ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ
ﺍﻟﹾﻤﻀﺎﻑ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣِﻦ ﻧﻮﻋﺎﻥِ: ﺻِﻔﹶﺎﺕ ﻟﹶﺎ ﺗﻘﹸﻮﻡ ﺑِﺄﹶﻧﻔﹸﺴِﻬﺎ ،ﻛﹶﺎﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﺴﻤﻊِ ﻭﺍﻟﹾﺒﺼﺮِ ،ﻓﻬﺬﻩ ﺇِﺿﺎﻓﹶﺔ ﺻِﻔﹶﺔ ﺇﱃ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﺑِﻬﺎ ،ﻓﹶﻌِﻠﹾﻤﻪ ﻭﻛﹶﻠﹶﺎﻣﻪ ﻭﻗﹸﺪﺭﺗﻪ ﻭﺣﻴﺎﺗﻪ ﺻِﻔﹶﺎﺕ ﻟﻪ ،ﻭﻛﹶﺬﹶﺍ ﻭﺟﻬﻪ ﻭﻳﺪﻩ ﺳﺒﺤﺎﻧﻪ. ﻭﺍﻟﺜﺎﱐ :ﺇِﺿﺎﻓﹶﺔ ﺃﹶﻋﻴﺎﻥٍ ﻣﻨﻔﹶﺼِﻠﹶﺔ ﻋﻨﻪ ،ﻛﹶﺎﻟﹾﺒﻴﺖِ ﻭﺍﻟﻨﺎﻗﹶﺔ ﻭﺍﻟﹾﻌﺒﺪِ ﻭﺍﻟﺮﺳﻮﻝِ ﻭﺍﻟﺮﻭﺡِ ،ﻓﻬﺬﻩ ) (1ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ٦٢ ) (2ﺳﻮﺭﺓ ﺍﻟﺪﻫﺮِ ﺁﻳﺔ . ١ ) (3ﺳﻮﺭﺓ ﻣﺮﻳﻢ ﺁﻳﺔ . ٩ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﺁﻳﺔ . ٨٥ ) (5ﺳﻮﺭﺓ ﺍﻟﹾﺤِﺠﺮِ ﺁﻳﺔ . ٢٩ ٤٢٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇِﺿﺎﻓﹶﺔ ﻣﺨﻠﹸﻮﻕٍ ﺇﱃ ﺧﺎﻟِﻘِﻪ ،ﻟﹶﻜِﻨﻬﺎ ﺇِﺿﺎﻓﹶﺔ ﺗﻘﹾﺘﻀِﻲ ﺗﺨﺼِﻴﺼﺎ ﻭﺗﺸﺮِﻳﻔﹰﺎ ،ﻳﺘﻤﻴﺰ ﺑِﻬﺎ ﺍﻟﹾﻤﻀﺎﻑ ﻋﻦ ﻏﲑﻩ.
٤٢٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺎﻫِﻴﺔﹸ ﺍﻟﺮﻭﺡِ ﻭﺍﺧﺘﻠِﻒ ﰲ ﺍﻟﺮﻭﺡِ :ﻫﻞﹾ ﻫﻲ ﻣﺨﻠﹸﻮﻗﹶﺔ ﻗﹶﺒﻞﹶ ﺍﻟﹾﺠﺴﺪِ ﺃﹶﻡ ﺑﻌﺪﻩ ؟ ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﻋِﻨﺪ ﺫِﻛﹾﺮِ ﺍﻟﹾﻤِﻴﺜﹶﺎﻕِ ﺍﻟﹾﺈِﺷﺎﺭﺓ ﺇﱃ ﺫﹶﻟِﻚ. ﻭﺍﺧﺘﻠِﻒ ﰲ ﺍﻟﺮﻭﺡِ :ﻣﺎ ﻫﻲ ؟ ﻗِﻴﻞﹶ :ﻫﻲ ﺟِﺴﻢ ،ﻭﻗِﻴﻞﹶ :ﻋﺮﺽ ،ﻭﻗِﻴﻞﹶ :ﻟﹶﺎ ﻧﺪﺭِﻱ ﻣﺎ ﺍﻟﺮﻭﺡ ،ﺃﹶﺟﻮﻫﺮ ﺃﹶﻡ ﻋﺮﺽ ؟ ﻭﻗِﻴﻞﹶ :ﻟﹶﻴﺲ ﺍﻟﺮﻭﺡ ﺷﻴﺌﹰﺎ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺍﻋﺘِﺪﺍﻝِ ﺍﻟﻄﱠﺒﺎﺋِﻊِ ﺍﻟﹾﺄﹶﺭﺑﻊِ ،ﻭﻗِﻴﻞﹶ: ﻫﻲ ﺍﻟﺪﻡ ﺍﻟﺼﺎﻓِﻲ ﺍﻟﹾﺨﺎﻟِﺺ ﻣِﻦ ﺍﻟﹾﻜﹶﺪﺭِﺓ ﻭﺍﻟﹾﻌﻔﹸﻮﻧﺎﺕِ ،ﻭﻗِﻴﻞﹶ :ﻫﻲ ﺍﻟﹾﺤﺮﺍﺭﺓ ﺍﻟﹾﻐﺮِﻳﺰِﻳﺔ ،ﻭﻫﻲ ﺍﻟﹾﺤﻴﺎﺓ ،ﻭﻗِﻴﻞﹶ :ﻫﻮ ﺟﻮﻫﺮ ﺑﺴِﻴﻂﹲ ﻣﻨﺒﻌﺚﱞ ﰲ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻛﻠﻪ ﻣِﻦ ﺍﻟﹾﺤﻴﻮﺍﻥِ ،ﻋﻠﻰ ﺟِﻬﺔ ﺍﻟﹾﺈِﻋﻤﺎﻝِ ﻟﻪ ﻭﺍﻟﺘﺪﺑِﲑِ ،ﻭﻫﻲ ﻋﻠﻰ ﻣﺎ ﻭﺻِﻔﹶﺖ ﻣِﻦ ﺍﻟِﺎﻧﺒِﺴﺎﻁِ ﰲ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻏﹶﻴﺮ ﻣﻨﻘﹶﺴِﻤﺔ ﺍﻟﺬﱠﺍﺕِ ﻭﺍﻟﹾﺒِﻨﻴﺔ ،ﻭﺃﹶﻧﻬﺎ ﰲ ﻛﹸﻞﱢ ﺣﻴﻮﺍﻥِ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﲟﻌﲎ ﻭﺍﺣِﺪٍ ﻟﹶﺎ ﻏﹶﻴﺮ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﻨﻔﹾﺲ ﻫﻲ ﺍﻟﻨﺴِﻴﻢ ﺍﻟﺪﺍﺧِﻞﹸ ﻭﺍﻟﹾﺨﺎﺭِﺝ ﺑِﺎﻟﺘﻨﻔﱡﺲِ، ﻭﻗِﻴﻞﹶ ﻏﹶﻴﺮ ﺫﹶﻟِﻚ. ﻭﻟِﻠﻨﺎﺱِ ﰲ ﻣﺴﻤﻰ " ﺍﻟﹾﺈِﻧﺴﺎﻥِ " :ﻫﻞﹾ ﻫﻮ ﺍﻟﺮﻭﺡ ﻓﹶﻘﹶﻂﹾ ،ﺃﹶﻭِ ﺍﻟﹾﺒﺪﻥﹸ ﻓﹶﻘﹶﻂﹾ ،ﺃﹶﻭ ﻣﺠﻤﻮﻋﻬﻤﺎ، ﺃﹶﻭ ﻛﹸﻞﱞ ﻣِﻨﻬﻤﺎ ؟ ﻭﻫﺬﻩ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝﹸ ﺍﻟﹾﺄﹶﺭﺑﻌﺔ ﻟﹶﻬﻢ ﰲ ﻛﹶﻠﹶﺎﻣِﻪ :ﻫﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻔﹾﻆﹸ ،ﺃﹶﻭِ ﺍﳌﻌﲎ ﻓﹶﻘﹶﻂﹾ ،ﺃﹶﻭ ﻫﻤﺎ ،ﺃﹶﻭ ﻛﹸﻞﱞ ﻣِﻨﻬﻤﺎ ؟ ﻓﹶﺎﻟﹾﺨِﻠﹶﺎﻑ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﻨﺎﻃِﻖِ ﻭﻧﻄﹾﻘِﻪ .ﻭﺍﻟﹾﺤﻖ :ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﺍﺳﻢ ﻟﹶﻬﻤﺎ، ﻭﻗﹶﺪ ﻳﻄﹾﻠﹶﻖ ﻋﻠﻰ ﺃﹶﺣﺪِﻫِﻤﺎ ﺑِﻘﹶﺮِﻳﻨِﺔ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ.
ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹸ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻨﻔﹾﺲ ﺟِﺴﻢ ﻣﺨﺎﻟِﻒ ﺑِﺎﻟﹾﻤﺎﻫِﻴﺔِ ﻟِﻠﹾﺠِﺴﻢِ ﺍﻟﹾﻤﺤﺴﻮﺱِ
ﻭﺍﻟﺬﻱ ﻳﺪﻝﱡ ﻋﻠﻴﻪ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇِﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﹶﺩِﻟﱠﺔ ﺍﻟﹾﻌﻘﹾﻞِ :ﺃﹶﻥﱠ ﺍﻟﻨﻔﹾﺲ ﺟِﺴﻢ ﻣﺨﺎﻟِﻒ ﺑِﺎﻟﹾﻤﺎﻫِﻴﺔ ﻟِﻬﺬﹶﺍ ﺍﻟﹾﺠِﺴﻢِ ﺍﻟﹾﻤﺤﺴﻮﺱِ ،ﻭﻫﻮ ﺟِﺴﻢ ﻧﻮﺭﺍﻧِﻲ ﻋﻠﹾﻮِﻱ ،ﺧﻔِﻴﻒ ﺣﻲ ﻣﺘﺤﺮﻙ ] ،ﻳﻨﻔﹸﺬﹸ [
)(١
ﰲ ﺟﻮﻫﺮِ ﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ،ﻭﻳﺴﺮِﻱ ﻓِﻴﻬﺎ ﺳﺮﻳﺎﻥﹶ ﺍﻟﹾﻤﺎﺀِ ﰲ ﺍﻟﹾﻮﺭﺩِ ،ﻭﺳﺮﻳﺎﻥﹶ
ﺍﻟﺪﻫﻦِ ﰲ ﺍﻟﺰﻳﺘﻮﻥِ ،ﻭﺍﻟﻨﺎﺭِ ﰲ ﺍﻟﹾﻔﹶﺤﻢِ .ﻓﹶﻤﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻟﹾﺄﹶﻋﻀﺎﺀُ ﺻﺎﻟِﺤﺔ ﻟِﻘﹶﺒﻮﻝِ ﺍﻟﹾﺂﺛﹶﺎﺭِ ﺍﻟﹾﻔﹶﺎﺋِﻀﺔ ﻋﻠﹶﻴﻬﺎ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺠِﺴﻢِ ﺍﻟﻠﱠﻄِﻴﻒِ ،ﺑﻘِﻲ ﺫﹶﻟِﻚ ﺍﻟﹾﺠِﺴﻢ ﺍﻟﻠﱠﻄِﻴﻒ ﺳﺎﺭِﻳﺎ ﰲ ﻫﺬﻩ ﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ،ﻭﺇﻓﹶﺎﺩﹶﺎ ﻫﺬﻩ ﺍﻟﹾﺂﺛﹶﺎﺭ ،ﻣِﻦ ﺍﻟﹾﺤِﺲ ﻭﺍﻟﹾﺤﺮﻛﹶﺔ ﺍﻟﹾﺈِﺭﺍﺩِﻳﺔ ،ﻭﺇِﺫﹶﺍ ﻓﹶﺴﺪﺕ ﻫﺬﻩ ،ﺑِﺴﺒﺐِ ﺍﺳﺘِﻴﻠﹶﺎﺀِ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻁِ
) (1ﰲ ﺍﻷﺻﻞ ) :ﻳﺘﻨﻘﻞ ( ،ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٤٣٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻐﻠِﻴﻈﹶﺔ ﻋﻠﹶﻴﻬﺎ ،ﻭﺧﺮﺟﺖ ﻋﻦ ﻗﹶﺒﻮﻝِ ﺗِﻠﹾﻚ ﺍﻟﹾﺂﺛﹶﺎﺭِ ،ﻓﹶﺎﺭﻕ ﺍﻟﺮﻭﺡ ﺍﻟﹾﺒﺪﻥﹶ ،ﻭﺍﻧﻔﹶﺼﻞﹶ ﺇﱃ ﻋﺎﻟﹶﻢِ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ. ﻭﺍﻟﺪﻟِﻴﻞﹸ ﻋﻠﻰ ﺫﹶﻟِﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
tûüÏm }§àÿRF{$# ’®ûuqtGtƒ ª!$#
ﺍﻟﹾﺈِﺧﺒﺎﺭ ﺑِﺘﻮﻓﱢﻴﻬﺎ ﻭﺇِﻣﺴﺎﻛِﻬﺎ ﻭﺇِﺭﺳﺎﻟِﻬﺎ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} : ãNà6|¡àÿRr& (#þqã_Ì•÷zr& óOÎgƒÏ‰÷ƒr& (#þqäÜÅ™$t/ èps3Í´¯»n=yJø9$#ur ÏNöqpRùQ$#
{$ygÏ?öqtB
)(١
ﺍﻵﻳﺔ .ﻓﹶﻔِﻴﻬﺎ
ÏNºt•yJxî ’Îû šcqßJÎ=»©à9$# ÏŒÎ) #“t•s? öqs9ur
({
)(٢
ﻓﹶﻔِﻴﻬﺎ ﺑﺴﻂﹸ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ ﺃﹶﻳﺪِﻳﻬﻢ
ﻟِﺘﻨﺎﻭﻟِﻬﺎ ،ﻭﻭﺻﻔﹸﻬﺎ ﺑِﺎﻟﹾﺈِﺧﺮﺍﺝِ ﻭﺍﻟﹾﺨﺮﻭﺝِ ،ﻭﺍﻟﹾﺈِﺧﺒﺎﺭ ﺑِﻌﺬﹶﺍﺑِﻬﺎ ﺫﹶﻟِﻚ ﺍﻟﹾﻴﻮﻡ ،ﻭﺍﻟﹾﺈِﺧﺒﺎﺭ ﻋﻦ ﻣﺠِﻴﺌِﻬﺎ ﺇﱃ ﺭﺑﻬﺎ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
§NèO Í‘$pk¨]9$$Î/ OçFômt•y_ $tB ãNn=÷ètƒur È@ø‹©9$$Î/ Nà69©ùuqtGtƒ “Ï%©!$# uqèdur
(٣) {ÏmŠÏù öNà6èWyèö7tƒﺍﻵﻳﺔ .ﻓﹶﻔِﻴﻬﺎ ﺍﻟﹾﺈِﺧﺒﺎﺭ ﺑِﺘﻮﻓﱢﻲ ﺍﻟﻨ ﹾﻔﺲِ ﺑِﺎﻟﻠﱠﻴﻞِ ،ﻭﺑﻌﺜِﻬﺎ ﺇﱃ ﺃﹶﺟﺴﺎﺩِﻫﺎ ﺑِﺎﻟﻨﻬﺎﺭِ، ﻭﺗﻮﻓﱢﻲ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ ﻟﹶﻬﺎ ﻋِﻨﺪ ﺍﻟﹾﻤﻮﺕِ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
4’n<Î) ûÓÉëÅ_ö‘$# ÇËÐÈ èp¨ZÍ´yJôÜßJø9$# ߧøÿ¨Z9$# $pkçJ-ƒr'¯»tƒ
‘ÓÉL¨Zy_ ’Í?ä{÷Š$#ur ÇËÒÈ “ω»t6Ïã ’Îû ’Í?ä{÷Š$$sù ÇËÑÈ Zp¨ŠÅÊó•£D ZpuŠÅÊ#u‘ Å7În/u
.(٤) {ÇÌÉÈﻓﹶﻔِﻴﻬﺎ ﻭﺻﻔﹸﻬﺎ
ﺑِﺎﻟﺮﺟﻮﻉِ ﻭﺍﻟﺪﺧﻮﻝِ ﻭﺍﻟﺮﺿﺎ .ﻭﻗﹶﺎﻝﹶ } rﺇِﻥﱠ ﺍﻟﺮﻭﺡ ﺇِﺫﹶﺍ ﻗﹸﺒِﺾ ﺗﺒِﻌﻪ ﺍﻟﹾﺒﺼﺮ .(٥) {ﻓﻔﻴﻪ ﻭﺻﻔﹸﻪ ﺑِﺎﻟﹾﻘﹶﺒﺾِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﺒﺼﺮ ﻳﺮﺍﻩ .ﻭﻗﹶﺎﻝﹶ rﰲ ﺣﺪِﻳﺚِ ﺑِﻠﹶﺎﻝٍ} :ﻗﹶﺒﺾ ﺃﹶﺭﻭﺍﺣﻜﹸﻢ ] ﺣِﲔ ﺷﺎﺀَ [ ﻭﺭﺩﻫﺎ ﻋﻠﹶﻴﻜﹸﻢ ﺣِﲔ ﺷﺎﺀَ{ ) . (٧ﻭﻗﹶﺎﻝﹶ
r
)(٦
}ﻧﺴﻤﺔ ﺍﻟﹾﻤﺆﻣِﻦِ ﻃﹶﺎﺋِﺮ ﺗﻌﻠﹶﻖ ﰲ ﺷﺠﺮِ
) (1ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮِ ﺁﻳﺔ . ٤٢ ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٩٣ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ ﺁﻳﺔ . ٦٠ ) (4ﺳﻮﺭﺓ ﺍﻟﹾﻔﹶﺠﺮِ ﺍﻵﻳﺎﺕ . ٣٠ - ٢٧ ) (5ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ ) ، (١٤٥٤ﺃﲪﺪ ). (٢٩٧/٦ ) (6ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ) ٦٦ / ٢ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ( ﻭﺃﺑﻮ ﺩﺍﻭﺩ ٣٠٧ / ١ﻭﺍﻟﻨﺴﺎﺋﻲ / ٢ ١٠٦ﻭﺃﲪﺪ . ٣٠٧ / ٥ﻥ . ) (7ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ) ٦٦ / ٢ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ( ﻭﺃﺑﻮ ﺩﺍﻭﺩ ٣٠٧ / ١ﻭﺍﻟﻨﺴﺎﺋﻲ / ٢ ١٠٦ﻭﺃﲪﺪ . ٣٠٧ / ٥ﻥ . ٤٣١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺠﻨﺔ{ ) .(١ﻭﺳﻴﺄﹾﺗِﻲ ﰲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﻰ ﻋﺬﹶﺍﺏِ ﺍﻟﹾﻘﹶﺒﺮِ ﺃﹶﺩِﻟﱠﺔ ﻛﺜﲑﺓ ﻣِﻦ ﺧِﻄﹶﺎﺏِ ﻣﻠﹶﻚِ ﺍﻟﹾﻤﻮﺕِ ﻟﹶﻬﺎ، ﻭﺃﹶﻧﻬﺎ ﺗﺨﺮﺝ ﺗﺴِﻴﻞﹸ ﻛﹶﻤﺎ ﺗﺴِﻴﻞﹸ ﺍﻟﹾﻘﹶﻄﹾﺮﺓ ﻣِﻦ ﰲ ﺍﻟﺴﻘﹶﺎﺀِ ،ﻭﺃﹶﻧﻬﺎ ﺗﺼﻌﺪ ﻭﻳﻮﺟﺪ ﻣِﻨﻬﺎ ] ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻦِ [ ﻛﹶﺄﹶﻃﹾﻴﺐِ ﺭِﻳﺢٍ ،ﻭﻣِﻦ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ﻛﹶﺄﹶﻧﺘﻦِ ﺭِﻳﺢٍ ،ﺇﱃ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ .ﻭﻋﻠﻰ ﺫﹶﻟِﻚ ﺃﹶﺟﻤﻊ ﺍﻟﺴﻠﹶﻒ ﻭﺩﻝﱠ ﺍﻟﹾﻌﻘﹾﻞﹸ ،ﻭﻟﹶﻴﺲ ﻣﻊ ﻣﻦ ﺧﺎﻟﹶﻒ ﺳِﻮﻯ ﺍﻟﻈﱡﻨﻮﻥِ ﺍﻟﹾﻜﹶﺎﺫِﺑﺔ ،ﻭﺍﻟﺸﺒﻪ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓ، ﺍﻟﱵ ﻟﹶﺎ ﻳﻌﺎﺭﺽ ﺑِﻬﺎ ﻣﺎ ﺩﻝﱠ ﻋﻠﻴﻪ ﻧﺼﻮﺹ ﺍﻟﹾﻮﺣﻲ ﻭﺍﻟﹾﺄﹶﺩِﻟﱠﺔ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔ.
ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﻨﻔﹾﺲِ ﻭﺍﻟﺮﻭﺡِ
ﻭﺃﹶﻣﺎ ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﻨﺎﺱِ ﰲ ﻣﺴﻤﻰ ﺍﻟﻨ ﹾﻔﺲِ ﻭﺍﻟﺮﻭﺡِ :ﻫﻞﹾ ﻫﻤﺎ ﻣﺘﻐﺎﻳِﺮﺍﻥِ ،ﺃﹶﻭ ﻣﺴﻤﺎﻫﻤﺎ ﻭﺍﺣِﺪ؟ ﻓﹶﺎﻟﺘﺤﻘِﻴﻖ :ﺃﹶﻥﱠ ﺍﻟﻨﻔﹾﺲ ﺗﻄﹾﻠﹶﻖ ﻋﻠﻰ ﺃﹸﻣﻮﺭٍ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﺮﻭﺡ ،ﻓﹶﻴﺘﺤِﺪ ﻣﺪﻟﹸﻮﻟﹸﻬﻤﺎ ﺗﺎﺭﺓ ،ﻭﻳﺨﺘﻠِﻒ ﺗﺎﺭﺓ .ﻓﹶﺎﻟﻨﻔﹾﺲ ﺗﻄﹾﻠﹶﻖ ﻋﻠﻰ ﺍﻟﺮﻭﺡِ ،ﻭﻟﹶﻜِﻦ ﻏﹶﺎﻟِﺐ ﻣﺎ ﺗﺴﻤﻰ ﻧﻔﹾﺴﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻣﺘﺼِﻠﹶﺔ ﺑِﺎﻟﹾﺒﺪﻥِ، ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﺃﹸﺧِﺬﹶﺕ ﻣﺠﺮﺩﺓ ﻓﹶﺘﺴﻤِﻴﺔ ﺍﻟﺮﻭﺡِ ﺃﹶﻏﹾﻠﹶﺐ ﻋﻠﹶﻴﻬﺎ .ﻭﺗﻄﹾﻠﹶﻖ ﻋﻠﻰ ﺍﻟﺪﻡِ ،ﻓﻔﻲ ﺍﻟﹾﺤﺪِﻳﺚِ: }ﻣﺎ ﻟﹶﺎ ﻧﻔﹾﺲ ﻟﻪ ﺳﺎﺋِﻠﹶﺔ ﻟﹶﺎ ﻳﻨﺠﺲ ﺍﻟﹾﻤﺎﺀَ ﺇِﺫﹶﺍ ﻣﺎﺕ ﻓﻴﻪ{ .ﻭﺍﻟﻨﻔﹾﺲ :ﺍﻟﹾﻌﻴﻦ ،ﻳﻘﹶﺎﻝﹸ :ﺃﹶﺻﺎﺑﺖ ﻓﹸﻠﹶﺎﻧﺎ ﻧﻔﹾﺲ ،ﺃﻱ ﻋﻴﻦ. ﻭﺍﻟﻨﻔﹾﺲ :ﺍﻟﺬﱠﺍﺕ} ،
#’n?tã (#qßJÏk=|¡sù
&} .(٢) {öNä3Å¡àÿRr
öNä3|¡àÿRr& (#þqè=çFø)s? Ÿwur
{4
)(٣
ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ .ﻭﺃﹶﻣﺎ ﺍﻟﺮﻭﺡ ﻓﹶﻠﹶﺎ ﺗﻄﹾﻠﹶﻖ ﻋﻠﻰ ﺍﻟﹾﺒﺪﻥِ ،ﻟﹶﺎ ﺑِﺎﻧﻔِﺮﺍﺩِﻩ ،ﻭﻟﹶﺎ ﻣﻊ ﺍﻟﻨ ﹾﻔﺲِ .ﻭﺗﻄﹾﻠﹶﻖ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺍﻟﹾﻘﹸﺮﺁﻥِ .ﻭﻋﻠﻰ ﺟِﺒﺮِﺍﺋﻴﻞﹶ} .(٤) {4 $tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur } ،
ÏmÎ/ tAt“tR
.(٥) {ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$#ﻭﺗﻄﹾﻠﹶﻖ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺍﻟﹾﻬﻮﺍﺀِ ﺍﻟﹾﻤﺘﺮﺩﺩِ ﰲ ﺑﺪﻥِ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﺃﹶﻳﻀﺎ. ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺆﻳﺪ ﺍﷲ ﺑﻪ ﺃﹶﻭﻟِﻴﺎﺀَﻩ ،ﻓﻬﻲ ﺭﻭﺡ ﺃﺧﺮﻯ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
&’Îû |=tFŸ2 y7Í´¯»s9'ré
) (1ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٧٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٧١ﺃﲪﺪ ) ، (٤٥٦/٣ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ ). (٥٦٦ ) (2ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺁﻳﺔ . ٦١ ) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٢٩ ) (4ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ٥٢ ) (5ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ . ١٩٣ : ٤٣٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {( çm÷YÏiB 8yrã•Î/ Nèdy‰-ƒr&ur z`»yJƒM}$# ãNÍkÍ5qè=è%ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻘﹸﻮﻯ ﺍﻟﱵ ﰲ ﺍﻟﹾﺒﺪﻥِ ،ﻓﹶﺈِﻧﻬﺎ ﺃﹶﻳﻀﺎ ﺗﺴﻤﻰ ﺃﹶﺭﻭﺍﺣﺎ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺍﻟﺮﻭﺡ ﺍﻟﹾﺒﺎﺻِﺮ ،ﻭﺍﻟﺮﻭﺡ ﺍﻟﺴﺎﻣِﻊ ،ﻭﺍﻟﺮﻭﺡ ﺍﻟﺸﺎﻡ .ﻭﺗﻄﹾﻠﹶﻖ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺃﹶﺧﺺ ﻣِﻦ ﻫﺬﹶﺍ ﻛﻠﻪ ،ﻭﻫﻮ :ﻗﹸﻮﺓ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔ ﺑﺎﷲ ﻭﺍﻟﹾﺈِﻧﺎﺑﺔ ﺇﻟﻴﻪ ﻭﻣﺤﺒﺘﻪ ﻭﺍﻧﺒِﻌﺎﺙﹸ ﺍﻟﹾﻬِﻤﺔ ﺇﱃ ﻃﹶﻠﹶﺒِﻪ ﻭﺇِﺭﺍﺩﺗِﻪ. ﻭﻧِﺴﺒﺔ ﻫﺬﻩ ﺍﻟﺮﻭﺡِ ﺇﱃ ﺍﻟﺮﻭﺡِ ،ﻛﹶﻨِﺴﺒﺔ ﺍﻟﺮﻭﺡِ ﺇﱃ ﺍﻟﹾﺒﺪﻥِ] ،ﻓﹶﻠِﻠﹾﻌِﻠﹾﻢِ[ ]ﻭﻟِﻠﹾﺈِﺣﺴﺎﻥِ[
)(٣
ﺭﻭﺡ ] ،ﻭﻟِﻠﹾﻤﺤﺒﺔ [
)(٤
ﺭﻭﺡ] ،ﻭﻟِﻠﺘﻮﻛﱡﻞِ[
)(٥
)(٢
ﺭﻭﺡ،
ﺭﻭﺡ ] ،ﻭﻟِﻠﺼﺪﻕِ [
)(٦
ﺭﻭﺡ ،ﻭﺍﻟﻨﺎﺱ ﻣﺘﻔﹶﺎﻭِﺗﻮﻥﹶ ﰲ ﻫﺬﻩ ] ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ [ ) .(٧ﻓﹶﻤِﻦ ﺍﻟﻨﺎﺱِ ﻣﻦ ﺗﻐﻠِﺐ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﹾﺄﹶﺭﻭﺍﺡ ﻓﹶﻴﺼِﲑ ] ﺭﻭﺣﺎﻧِﻴﺎ [ ) (٨ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻔﹾﻘِﺪﻫﺎ ﺃﹶﻭ ﺃﹶﻛﹾﺜﹶﺮﻫﺎ ﻓﹶﻴﺼِﲑ ﺃﹶﺭﺿِﻴﺎ ﺑﻬِﻴﻤِﻴﺎ. ﻭﻗﹶﺪ ﻭﻗﹶﻊ ﰲ ﻛﹶﻠﹶﺎﻡِ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﺃﹶﻥﱠ ﻟِﺎﺑﻦِ ﺁﺩﻡ ﺛﹶﻠﹶﺎﺛﹶﺔ ﺃﹶﻧﻔﹸﺲٍ :ﻣﻄﹾﻤﺌِﻨﺔ ،ﻭﻟﹶﻮﺍﻣﺔ ،ﻭﺃﹶﻣﺎﺭﺓ، ﻗﹶﺎﻟﹸﻮﺍ :ﻭﺇِﻥﱠ ﻣِﻨﻬﻢ ﻣﻦ ﺗﻐﻠِﺐ ﻋﻠﻴﻪ ﻫﺬﻩ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﺗﻐﻠِﺐ ﻋﻠﻴﻪ ﻫﺬﻩ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ: } } .(١) {ÇËÈ ÏptB#§q¯=9$# ħøÿ¨Z9$$Î/ ãNÅ¡ø%é& Iwur } .(٩) {ÇËÐÈ èp¨ZÍ´yJôÜßJø9$# ߧøÿ¨Z9$# $pkçJ-ƒr'¯»tƒ
)¨bÎ
) (1ﺳﻮﺭﺓ ﺍﻟﹾﻤﺠﺎﺩﻟﹶﺔ ﺁﻳﺔ . ٢٢ ) (2ﰲ ﺍﻷﺻﻞ ) :ﻓﺎﻟﻌﻠﻢ ( ) ﻭﺍﻹﺣﺴﺎﻥ ( ) ﻭﺍﶈﺒﺔ ( ) ﻭﺍﻟﺘﻮﻛﻞ ( ) ﻭﺍﻟﺼﺪﻕ ( ) ﺍﻟﺮﻭﺡ ( ) ﺭﻭﺣﻴﺎ ( . ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﻛﺘﺎﺏ " ﺍﻟﺮﻭﺡ " ﺹ . ٢٢٠ﻥ . ) (3ﰲ ﺍﻷﺻﻞ ) :ﻓﺎﻟﻌﻠﻢ ( ) ﻭﺍﻹﺣﺴﺎﻥ ( ) ﻭﺍﶈﺒﺔ ( ) ﻭﺍﻟﺘﻮﻛﻞ ( ) ﻭﺍﻟﺼﺪﻕ ( ) ﺍﻟﺮﻭﺡ ( ) ﺭﻭﺣﻴﺎ ( . ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﻛﺘﺎﺏ " ﺍﻟﺮﻭﺡ " ﺹ . ٢٢٠ﻥ . ) (4ﰲ ﺍﻷﺻﻞ ) :ﻓﺎﻟﻌﻠﻢ ( ) ﻭﺍﻹﺣﺴﺎﻥ ( ) ﻭﺍﶈﺒﺔ ( ) ﻭﺍﻟﺘﻮﻛﻞ ( ) ﻭﺍﻟﺼﺪﻕ ( ) ﺍﻟﺮﻭﺡ ( ) ﺭﻭﺣﻴﺎ ( . ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﻛﺘﺎﺏ " ﺍﻟﺮﻭﺡ " ﺹ . ٢٢٠ﻥ . ) (5ﰲ ﺍﻷﺻﻞ ) :ﻓﺎﻟﻌﻠﻢ ( ) ﻭﺍﻹﺣﺴﺎﻥ ( ) ﻭﺍﶈﺒﺔ ( ) ﻭﺍﻟﺘﻮﻛﻞ ( ) ﻭﺍﻟﺼﺪﻕ ( ) ﺍﻟﺮﻭﺡ ( ) ﺭﻭﺣﻴﺎ ( . ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﻛﺘﺎﺏ " ﺍﻟﺮﻭﺡ " ﺹ . ٢٢٠ﻥ . ) (6ﰲ ﺍﻷﺻﻞ ) :ﻓﺎﻟﻌﻠﻢ ( ) ﻭﺍﻹﺣﺴﺎﻥ ( ) ﻭﺍﶈﺒﺔ ( ) ﻭﺍﻟﺘﻮﻛﻞ ( ) ﻭﺍﻟﺼﺪﻕ ( ) ﺍﻟﺮﻭﺡ ( ) ﺭﻭﺣﻴﺎ ( . ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﻛﺘﺎﺏ " ﺍﻟﺮﻭﺡ " ﺹ . ٢٢٠ﻥ . ) (7ﰲ ﺍﻷﺻﻞ ) :ﻓﺎﻟﻌﻠﻢ ( ) ﻭﺍﻹﺣﺴﺎﻥ ( ) ﻭﺍﶈﺒﺔ ( ) ﻭﺍﻟﺘﻮﻛﻞ ( ) ﻭﺍﻟﺼﺪﻕ ( ) ﺍﻟﺮﻭﺡ ( ) ﺭﻭﺣﻴﺎ ( . ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﻛﺘﺎﺏ " ﺍﻟﺮﻭﺡ " ﺹ . ٢٢٠ﻥ . ) (8ﰲ ﺍﻷﺻﻞ ) :ﻓﺎﻟﻌﻠﻢ ( ) ﻭﺍﻹﺣﺴﺎﻥ ( ) ﻭﺍﶈﺒﺔ ( ) ﻭﺍﻟﺘﻮﻛﻞ ( ) ﻭﺍﻟﺼﺪﻕ ( ) ﺍﻟﺮﻭﺡ ( ) ﺭﻭﺣﻴﺎ ( . ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﻛﺘﺎﺏ " ﺍﻟﺮﻭﺡ " ﺹ . ٢٢٠ﻥ . ) (9ﺳﻮﺭﺓ ﺍﻟﹾﻔﹶﺠﺮِ ﺁﻳﺔ . ٢٧ ٤٣٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(٢) {Ïäþq•¡9$$Î/ 8ou‘$¨BV{ }§øÿ¨Z9$#
ﺍﻟﻨﻔﹾﺲ ﻭﺍﺣِﺪﺓﹲ ﻭﻟﹶﻬﺎ ﺻِﻔﹶﺎﺕ
ﻭﺍﻟﺘﺤﻘِﻴﻖ :ﺃﹶﻧﻬﺎ ﻧﻔﹾﺲ ﻭﺍﺣِﺪﺓ ،ﻟﹶﻬﺎ ﺻِﻔﹶﺎﺕ ،ﻓﻬﻲ ﺃﹶﻣﺎﺭﺓ ﺑِﺎﻟﺴﻮﺀِ ،ﻓﹶﺈِﺫﹶﺍ ﻋﺎﺭﺿﻬﺎ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺻﺎﺭﺕ ﻟﹶﻮﺍﻣﺔ ،ﺗﻔﹾﻌﻞﹸ ﺍﻟﺬﱠﻧﺐ ﺛﹸﻢ ﺗﻠﹸﻮﻡ ﺻﺎﺣِﺒﻬﺎ ،ﻭﺗﻠﹸﻮﻡ ﺑﻴﻦ ﺍﻟﹾﻔِﻌﻞِ ﻭﺍﻟﺘﺮﻙِ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹶﻮِﻱ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺻﺎﺭﺕ ﻣﻄﹾﻤﺌِﻨﺔ .ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ
r
}ﻣﻦ ﺳﺮﺗﻪ ﺣﺴﻨﺘﻪ ﻭﺳﺎﺀَﺗﻪ ﺳﻴﺌﹶﺘﻪ ﻓﹶﻬﻮ ﻣﺆﻣِﻦ.(٣) {
ﻭﻗﻮﻟﻪ} :ﻟﹶﺎ ﻳﺰﻧِﻲ ﺍﻟﺰﺍﻧِﻲ ﺣِﲔ ﻳﺰﻧِﻲ ﻭﻫﻮ ﻣﺆﻣِﻦ ، (٤) {ﺍﻟﹾﺤﺪِﻳﺚﹶ. ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﻣﻮﺕِ ﺍﻟﺮﻭﺡِ
ﻭﺍﺧﺘﻠﹶﻒ ﺍﻟﻨﺎﺱ :ﻫﻞﹾ ﺗﻤﻮﺕ ﺍﻟﺮﻭﺡ ﺃﹶﻡ ﻟﹶﺎ ؟ ﻓﹶﻘﹶﺎﻟﹶﺖ ﻃﹶﺎﺋِﻔﹶﺔ :ﺗﻤﻮﺕ؛ ﻟِﺄﹶﻧﻬﺎ ﻧﻔﹾﺲ ،ﻭﻛﹸﻞﱡ ﻧﻔﹾﺲٍ ﺫﹶﺍﺋِﻘﹶﺔ ﺍﻟﹾﻤﻮﺕِ ،ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} : ÏQ#t•ø.M}$#ur
.(٥) {ÇËÐÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
È@»n=pgø:$# rèŒ y7În/u‘ çmô_ur 4’s+ö7tƒur ÇËÏÈ 5b$sù $pköŽn=tæ ô`tB ‘@ä. ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä.
.(٦) {4ﻗﹶﺎﻟﹸﻮﺍ :ﻭﺇِﺫﹶﺍ
ﻛﹶﺎﻧﺖِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ ﺗﻤﻮﺕ ،ﻓﹶﺎﻟﻨﻔﹸﻮﺱ ﺍﻟﹾﺒﺸﺮِﻳﺔ ﺃﻭﱃ ﺑِﺎﻟﹾﻤﻮﺕِ .ﻭﻗﹶﺎﻝﹶ ﺁﺧﺮﻭﻥﹶ :ﻟﹶﺎ ﺗﻤﻮﺕ ﺍﻟﹾﺄﹶﺭﻭﺍﺡ، ﻓﹶﺈِﻧﻬﺎ ﺧﻠِﻘﹶﺖ ﻟِﻠﹾﺒﻘﹶﺎﺀِ ،ﻭﺇِﻧﻤﺎ ﺗﻤﻮﺕ ﺍﻟﹾﺄﹶﺑﺪﺍﻥﹸ .ﻗﹶﺎﻟﹸﻮﺍ :ﻭﻗﹶﺪ ﺩﻝﱠ ﻋﻠﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﺪﺍﻟﱠﺔ ﻋﻠﻰ ﻧﻌِﻴﻢِ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﻭﻋﺬﹶﺍﺑِﻬﺎ ﺑﻌﺪ ﺍﻟﹾﻤﻔﹶﺎﺭﻗﹶﺔ ﺇﱃ ﺃﹶﻥﹾ ﻳﺮﺟِﻌﻬﺎ ﺍﷲ ﰲ ﺃﹶﺟﺴﺎﺩِﻫﺎ. ﻭﺍﻟﺼﻮﺍﺏ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻣﻮﺕ ﺍﻟﻨﻔﹸﻮﺱِ ﻫﻮ ﻣﻔﹶﺎﺭﻗﹶﺘﻬﺎ ﻟِﺄﹶﺟﺴﺎﺩِﻫﺎ ﻭﺧ ﺮﻭﺟﻬﺎ ﻣِﻨﻬﺎ ،ﻓﹶﺈِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﻤﻮﺗِﻬﺎ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﺪﺭ ،ﻓﻬﻲ ﺫﹶﺍﺋِﻘﹶﺔ ﺍﻟﹾﻤﻮﺕِ ،ﻭﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﺃﹶﻧﻬﺎ ﺗﻌﺪﻡ ﻭﺗﻔﹾﻨﻰ ﺑِﺎ ﻟﹾﻜﹸﻠﱢﻴﺔ ،ﻓﻬﻲ ﻟﹶﺎ ) (1ﺳﻮﺭﺓ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﺁﻳﺔ . ٢ ) (2ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ . ٥٣ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢١٦٥ﺃﲪﺪ ). (١٨/١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻐﺼﺐ ) ، (٢٣٤٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٢٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺷﺮﺑﺔ ) ، (٥٦٥٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٨٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٣٦ﺃﲪﺪ ) ، (٣٨٦/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﺷﺮﺑﺔ ). (٢١٠٦ ) (5ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦِ ﺍﻵﻳﺘﺎﻥ . ٢٧ - ٢٦ ) (6ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﺼﺺِ ﺁﻳﺔ . ٨٨ ٤٣٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﻤﻮﺕ ﺑِﻬﺬﹶﺍ ﺍﻟِﺎﻋﺘِﺒﺎﺭِ ،ﺑﻞﹾ ﻫﻲ ﺑﺎﻗِﻴﺔ ﺑﻌﺪ ﺧﻠﹾﻘِﻬﺎ ﰲ ﻧﻌِﻴﻢٍ ﺃﹶﻭ ﰲ ﻋﺬﹶﺍﺏٍ ،ﻛﹶﻤﺎ ﺳﻴﺄﹾﺗِﻲ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻗﹶﺪ ﺃﹶﺧﺒﺮ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺠﻨﺔ }
sps? öq yJ ø9$# žwÎ) šVöqyJø9$# $ygŠÏù šcqè%rä‹tƒ Ÿw
(١) {( 4’n
†{öNä3‹Í‹øtä
)(٣
‘!$uZ -/ u
§NèO ( öNà6»uŠômr'sù $Y?ºuqøBr& öNçGYà2ur «!$$Î/ šcrã•àÿõ3s? y#ø‹x.
-ﻓﹶﺎﻟﹾﻤﺮﺍﺩ :ﺃﹶﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﺃﹶﻣﻮﺍﺗﺎ ﻭﻫﻢ ﻧﻄﹶﻒ ﰲ ﺃﹶﺻﻠﹶﺎﺏِ ﺁﺑﺎﺋِﻬِﻢ
ﻭﰲ ﺃﹶﺭﺣﺎﻡِ ﺃﹸﻣﻬﺎﺗِﻬِﻢ ،ﺛﹸﻢ ﺃﹶﺣﻴﺎﻫﻢ ﺑﻌﺪ ﺫﹶﻟِﻚ ،ﺛﹸﻢ ﺃﹶﻣﺎﺗﻬﻢ ،ﺛﹸﻢ ﻳﺤﻴِﻴﻬِﻢ ﻳﻮﻡ ﺍﻟﻨﺸﻮﺭِ ،ﻭﻟﹶﻴﺲ ﰲ ﺫﹶﻟِﻚ ﺇِﻣﺎﺗﺔ ﺃﹶﺭﻭﺍﺣِﻬِﻢ ﻗﹶﺒﻞﹶ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔ ،ﻭﺇِﻟﱠﺎ ﻛﹶﺎﻧﺖ ﺛﹶﻠﹶﺎﺙﹶ ﻣﻮﺗﺎﺕٍ. ﻭﺻﻌﻖ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﻋِﻨﺪ ﺍﻟﻨﻔﹾﺦِ ﰲ ﺍﻟﺼﻮﺭِ ﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣﻨﻪ ﻣﻮﺗﻬﺎ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﹸﻮﻥﹶ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﺇِﺫﹶﺍ ﺟﺎﺀَ ﺍﷲ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ،ﻭﺃﹶﺷﺮﻗﹶﺖِ ﺍﻟﹾﺄﹶﺭﺽ ﺑِﻨﻮﺭِﻩ ،ﻭﻟﹶﻴﺲ ﺫﹶﻟِﻚ ﺑِﻤﻮﺕٍ .ﻭﺳﻴﺄﹾﺗِﻲ ﺫِﻛﹾﺮ ﺫﹶﻟِﻚ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻛﹶﺬﹶﻟِﻚ ﺻﻌﻖ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﹶﺎﻡ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﻮﺗﺎ ،ﻭﺍﻟﺬﻱ ﻳﺪﻝﱡ ﻋﻠﻴﻪ ﺃﹶﻥﱠ ﻧﻔﹾﺨﺔ ﺍﻟﺼﻌﻖِ -ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ - ﻣﻮﺕ ﻛﹸﻞﱢ ﻣﻦ ﻟﹶﻢ ﻳﺬﹸﻕِ ﺍﻟﹾﻤﻮﺕ ﻗﹶﺒﻠﹶﻬﺎ ﻣِﻦ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ،ﻭﺃﹶﻣﺎ ﻣﻦ ﺫﹶﺍﻕ ﺍﻟﹾﻤﻮﺕ ،ﺃﹶﻭ ﻟﹶﻢ ﻳﻜﹾﺘﺐ ﻋﻠﻴﻪ ﺍﻟﹾﻤﻮﺕ ﻣِﻦ ﺍﻟﹾﺤﻮﺭِ ﻭﺍﻟﹾﻮِﻟﹾﺪﺍﻥِ ﻭﻏﹶﻴﺮِﻫِﻢ ،ﻓﹶﻠﹶﺎ ﺗﺪﻝﱡ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﻤﻮﺕ ﻣﻮﺗﺔ ﺛﹶﺎﻧِﻴﺔ .ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ.
ﻋﺬﹶﺍﺏ ﺍﻟﹾﻘﹶﺒﺮِ ﻭﻧﻌِﻴﻤﻪ
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻌﺬﹶﺍﺏِ ﺍﻟﹾﻘﹶﺒﺮِ ﻭﻧﻌِﻴﻤِﻪِ ﻗﻮﻟﻪ ) :ﻭﺑِﻌﺬﹶﺍﺏِ ﺍﻟﹾﻘﹶﺒﺮِ ﻟِﻤﻦ ﻛﹶﺎﻥﹶ ﻟﻪ ﺃﹶﻫﻠﹰﺎ ،ﻭﺳﺆﺍﻝِ ﻣﻨﻜﹶﺮٍ ﻭﻧﻜِﲑٍ ﰲ ﻗﹶﺒﺮِﻩ ﻋﻦ ﺭﺑﻪ ﻭﺩِﻳﻨِﻪ ﻭﻧﺒِﻴﻪ ،ﻋﻠﻰ ﻣﺎ ﺟﺎﺀَﺕ ﺑﻪ ﺍﻟﹾﺄﹶﺧﺒﺎﺭ ﻋﻦ ﺭﺳﻮﻝِ ﺍﷲ
r
ﻭﻋﻦِ ﺍﻟﺼﺤﺎﺑﺔ ﺭِﺿﻮﺍﻥﹸ ﺍﷲ ﻋﻠﹶﻴﻬِﻢ.
ﻭﺍﻟﹾﻘﹶﺒﺮ ﺭﻭﺿﺔ ﻣِﻦ ﺭِﻳﺎﺽِ ﺍﻟﹾﺠﻨﺔ ،ﺃﹶﻭ ﺣﻔﹾﺮﺓ ﻣِﻦ ﺣﻔﹶﺮِ ﺍﻟﻨﲑﺍﻥِ (.
) (1ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥِ ﺁﻳﺔ . ٥٦ ) (2ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺁﻳﺔ . ١١ ) (3ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ٢٨ ٤٣٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
#xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# ÇÍÎÈ É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur
É>#x‹yèø9$# £‰x©r& šcöqtãö•Ïù tA#uä (#þqè=Åz÷Šr& èptã$¡¡9$# ãPqà)s? tPöqtƒur ( $|‹Ï±tãur
}
.(١) {ÇÍÏÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ:
Ÿwur $\«ø‹x© öNèd߉ø‹x. öNåk÷]tã ÓÍ_øóムŸw tPöqtƒ ÇÍÎÈ tbqà)yèóÁムÏmŠÏù “Ï%©!$# ãNßgtBöqtƒ (#qà)»n=ム4Ó®Lym öNèdö‘x‹sù
tbqçHs>ôètƒ Ÿw öNèduŽsYø.r& £`Å3»s9ur y7Ï9ºsŒ tbrߊ $\/#x‹tã (#qßJn=sß tûïÏ%©#Ï9 ¨bÎ)ur ÇÍÏÈ tbrçŽ|ÇZムöNèd
.(٢) {ÇÍÐÈ
ﻭﻫﺬﹶﺍ ﻳﺤﺘﻤﻞﹸ ﺃﹶﻥﹾ ﻳﺮﺍﺩ ﺑﻪ ﻋﺬﹶﺍﺑﻬﻢ ﺑِﺎﻟﹾﻘﹶﺘﻞِ ﻭﻏﲑﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﹶﻥﹾ ﻳﺮﺍﺩ ﺑﻪ ﻋﺬﹶﺍﺑﻬﻢ ﰲ ﺍﻟﹾﺒﺮﺯﺥِ، ﻭﻫﻮ ﺃﹶﻇﹾﻬﺮ ،ﻟِﺄﹶﻥﱠ ﻛﹶﺜِﲑﺍ ﻣِﻨﻬﻢ ﻣﺎﺕ ﻭﻟﹶﻢ ﻳﻌﺬﱠﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺃﹶﻭِ ﺍﻟﹾﻤﺮﺍﺩ ﺃﹶﻋﻢ ﻣِﻦ ﺫﹶﻟِﻚ. ﻭﻋﻦِ ﺍﻟﹾﺒﺮﺍﺀِ ﺑﻦِ ﻋﺎﺯِﺏٍ tﻗﹶﺎﻝﹶ} :ﻛﹸﻨﺎ ﰲ ﺟِﻨﺎﺯﺓ ﰲ ﺑﻘِﻴﻊِ ﺍﻟﹾﻐﺮﻗﹶﺪِ ،ﻓﹶﺄﹶﺗﺎﻧﺎ ﺍﻟﻨﱯ rﻓﹶﻘﹶﻌﺪ ﻭﻗﹶﻌﺪﻧﺎ ﺣﻮﻟﹶﻪ ،ﻛﹶﺄﹶﻥﱠ ﻋﻠﻰ ﺭﺅﻭﺳِﻨﺎ ﺍﻟﻄﱠﻴﺮ ،ﻭﻫﻮ ﻳﻠﹾﺤﺪ ﻟﻪ ،ﻓﹶﻘﹶﺎﻝﹶ" :ﺃﻋﻮﺫﹸ ﺑﺎﷲ ﻣِﻦ ﻋﺬﹶﺍﺏِ ﺍﻟﹾﻘﹶﺒﺮِ" ،ﺛﹶﻠﹶﺎﺙﹶ ﻣﺮﺍﺕٍ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ " :ﺇِﻥﱠ ﺍﻟﹾﻌﺒﺪ ﺍﻟﹾﻤﺆﻣِﻦ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﰲ ﺇِﻗﹾﺒﺎﻝٍ ﻣِﻦ ﺍﻟﹾﺂﺧِﺮﺓ ﻭﺍﻧﻘِﻄﹶﺎﻉٍ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ ،ﻧﺰﻟﹶﺖ ﺇﻟﻴﻪ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ ،ﻛﹶﺄﹶﻥﱠ ﻋﻠﻰ ﻭﺟﻮﻫِﻬِﻢ ﺍﻟﺸﻤﺲ ،ﻣﻌﻬﻢ ﻛﹶﻔﹶﻦ ﻣِﻦ ﺃﹶﻛﹾﻔﹶﺎﻥِ ﺍﻟﹾﺠﻨﺔ، ﻭﺣﻨﻮﻁﹲ ﻣِﻦ ﺣﻨﻮﻁِ ﺍﻟﹾﺠﻨﺔ ،ﻓﹶﺠﻠﹶﺴﻮﺍ ﻣﻨﻪ ﻣﺪ ﺍﻟﹾﺒﺼﺮِ ،ﺛﹸﻢ ﻳﺠِﻲﺀُ ﻣﻠﹶﻚ ﺍﻟﹾﻤﻮﺕِ ﺣﱴ ﻳﺠﻠِﺲ ﻋِﻨﺪ ﺭﺃﹾﺳِﻪ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻳﺎ ﺃﹶﻳﺘﻬﺎ ﺍﻟﻨﻔﹾﺲ ﺍﻟﻄﱠﻴﺒﺔ ،ﺍﺧﺮﺟِﻲ ﺇﱃ ﻣﻐﻔِﺮﺓ ﻣِﻦ ﺍﷲ ﻭﺭِﺿﻮﺍﻥٍ "، ﻗﹶﺎﻝﹶ " :ﻓﹶﺘﺨﺮﺝ ﺗﺴِﻴﻞﹸ ﻛﹶﻤﺎ ﺗﺴِﻴﻞﹸ ﺍﻟﹾﻘﹶﻄﹾﺮﺓ ﻣِﻦ ﰲ ﺍﻟﺴﻘﹶﺎﺀِ ،ﻓﹶﻴﺄﹾﺧﺬﹸﻫﺎ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺧﺬﹶﻫﺎ ﻟﹶﻢ ﻳﺪﻋﻮﻫﺎ ﰲ ﻳﺪِﻩ ﻃﹶﺮﻓﹶﺔ ﻋﻴﻦٍ ،ﺣﱴ ﻳﺄﹾﺧﺬﹸﻭﻫﺎ ﻓﹶﻴﺠﻌﻠﹸﻮﻫﺎ ﰲ ﺫﹶﻟِﻚ ﺍﻟﹾﻜﹶﻔﹶﻦِ ﻭﺫﹶﻟِﻚ ﺍﻟﹾﺤﻨﻮﻁِ ،ﻭﺗﺨﺮﺝ ﻣِﻨﻬﺎ ﻛﹶﺄﹶﻃﹾﻴﺐِ ﻧﻔﹾﺤﺔ ﻣِﺴﻚٍ ﻭﺟِﺪﺕ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﹾﺄﹶﺭﺽِ " ،ﻗﹶﺎﻝﹶ " :ﻓﹶﻴﺼﻌﺪﻭﻥﹶ ﺑِﻬﺎ ،ﻓﹶﻠﹶﺎ ﻳﻤﺮﻭﻥﹶ ﺑِﻬﺎ، ﻳﻌﲏ ﻋﻠﻰ ﻣﻠﹶﺄٍ ﻣِﻦ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ ،-ﺇِﻟﱠﺎ ﻗﹶﺎﻟﹸﻮﺍ :ﻣﺎ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﺍﻟﻄﱠﻴﺒﺔ ؟ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻓﹸﻠﹶﺎﻥﹸ ﺍﺑﻦ ﻓﹸﻠﹶﺎﻥٍ،ﺑِﺄﹶﺣﺴﻦِ ﺃﹶﺳﻤﺎﺋِﻪ ﺍﻟﱵ ﻛﹶﺎﻧﻮﺍ ﻳﺴﻤﻮﻧﻪ ﺑِﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺣﱴ ﻳﻨﺘﻬﻮﺍ ﺑِﻬﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀِ ،ﻓﹶﻴﺴﺘﻔﹾﺘِﺤﻮﻥﹶ ﻟﻪ ،ﻓﹶﻴﻔﹾﺘﺢ ﻟﻪ ،ﻓﹶﻴﺸﻴﻌﻪ ﻣِﻦ ﻛﹸﻞﱢ ﺳﻤﺎﺀٍ ﻣﻘﹶﺮﺑﻮﻫﺎ ،ﺇﱃ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﱵ ﺗﻠِﻴﻬﺎ ،ﺣﱴ ﻳﻨﺘﻬﻰ ﺑِﻬﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﷲ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﷲ
U
ﺍﻛﹾﺘﺒﻮﺍ ﻛِﺘﺎﺏ ﻋﺒﺪِﻱ ﰲ ﻋِﻠﱢﻴﲔ ،ﻭﺃﹶﻋِﻴﺪﻭﻩ ﺇﱃ ﺍﻟﹾﺄﹶﺭﺽِ،
) (1ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺍﻵﻳﺘﺎﻥ . ٤٦ ، ٤٥ ) (2ﺳﻮﺭﺓ ﺍﻟﻄﱡﻮﺭِ ﺍﻵﻳﺎﺕ . ٤٧ - ٤٥ ٤٣٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺈِﻧﻲ ﻣِﻨﻬﺎ ﺧﻠﹶﻘﹾﺘﻬﻢ ،ﻭﻓِﻴﻬﺎ ﺃﹸﻋِﻴﺪﻫﻢ ،ﻭﻣِﻨﻬﺎ ﺃﹸﺧﺮِﺟﻬﻢ ﺗﺎﺭﺓ ﺃﺧﺮﻯ .ﻗﹶﺎﻝﹶ :ﻓﹶﺘﻌﺎﺩ ﺭﻭﺣﻪ ﰲ ﺟﺴﺪِﻩ ،ﻓﹶﻴﺄﹾﺗِﻴﻪ ﻣﻠﹶﻜﹶﺎﻥِ ،ﻓﹶﻴﺠﻠِﺴﺎﻧِﻪ ،ﻓﹶﻴﻘﹸﻮﻟﹶﺎﻥِ ﻟﻪ :ﻣﻦ ﺭﺑﻚ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺭﺑﻲ ﺍﷲ ،ﻓﹶﻴﻘﹸﻮﻟﹶﺎﻥِ ﻟﻪ :ﻣﺎ ﺩِﻳﻨﻚ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺩِﻳﻨِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ،ﻓﹶﻴﻘﹸﻮﻟﹶﺎﻥِ ﻟﻪ :ﻣﺎ ﻫﺬﹶﺍ ﺍﻟﺮﺟﻞﹸ ﺍﻟﺬﻱ ﺑﻌِﺚﹶ ﻓِﻴﻜﹸﻢ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻫﻮ ﺭﺳﻮﻝﹸ ﺍﷲ ،ﻓﹶﻴﻘﹸﻮﻟﹶﺎﻥِ ﻟﻪ :ﻣﺎ ﻋِﻠﹾﻤﻚ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻗﹶﺮﺃﹾﺕ ﻛِﺘﺎﺏ ﺍﷲ ﻓﹶﺂﻣﻨﺖ ﺑﻪ ﻭﺻﺪﻗﹾﺖ ،ﻓﹶﻴﻨﺎﺩِﻱ ﻣﻨﺎﺩٍ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ :ﺃﹶﻥﹾ ﺻﺪﻕ ﻋﺒﺪِﻱ ،ﻓﹶﺄﹶﻓﹾﺮِﺷﻮﻩ ﻣِﻦ ﺍﻟﹾﺠﻨﺔ ،ﻭﺍﻓﹾﺘﺤﻮﺍ ﻟﻪ ﺑﺎﺑﺎ ﺇﱃ ﺍﻟﹾﺠﻨﺔ ،ﻗﹶﺎﻝﹶ: ﻓﹶﻴﺄﹾﺗِﻴﻪ ﻣِﻦ ﺭﻭﺣِﻬﺎ ﻭﻃِﻴﺒِﻬﺎ ،ﻭﻳﻔﹾﺴﺢ ﻟﻪ ﰲ ﻗﹶﺒﺮِﻩ ﻣﺪ ﺑﺼﺮِﻩ ،ﻗﹶﺎﻝﹶ :ﻭﻳﺄﹾﺗِﻴﻪ ﺭﺟﻞﹲ ﺣﺴﻦ ﺍﻟﹾﻮﺟﻪ، ﺣﺴﻦ ﺍﻟﺜﱢﻴﺎﺏِ ،ﻃﹶﻴﺐ ﺍﻟﺮﻳﺢِ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﺑﺸِﺮ ﺑِﺎﻟﱠﺬِﻱ ﻳﺴﺮﻙ ،ﻫﺬﹶﺍ ﻳﻮﻣﻚ ﺍﻟﺬﻱ ﻛﹸﻨﺖ ﺗﻮﻋﺪ، ﻓﹶﻴﻘﹸﻮﻝﹸ ﻟﻪ :ﻣﻦ ﺃﹶﻧﺖ ؟ ﻓﹶﻮﺟﻬﻚ ﺍﻟﹾﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺠِﻲﺀُ ﺑِﺎﻟﹾﺨﻴﺮِ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻧﺎ ﻋﻤﻠﹸﻚ ﺍﻟﺼﺎﻟِﺢ، ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ،ﺃﹶﻗِﻢِ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﺃﹶﺭﺟِﻊ ﺇﱃ ﺃﹶﻫﻠِﻲ ﻭﻣﺎﻟِﻲ " .ﻗﹶﺎﻝﹶ " :ﻭﺇِﻥﱠ ﺍﻟﹾﻌﺒﺪ ﺍﻟﹾﻜﹶﺎﻓِﺮ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﰲ ﺍﻧﻘِﻄﹶﺎﻉٍ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺇِﻗﹾﺒﺎﻝٍ ﻣِﻦ ﺍﻟﹾﺂﺧِﺮﺓ ،ﻧﺰﻝﹶ ﺇﻟﻴﻪ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﻠﹶﺎﺋِﻜﹶﺔ ﺳﻮﺩ ﺍﻟﹾﻮﺟﻮﻩ، ﻣﻌﻬﻢ ﺍﻟﹾﻤﺴﻮﺡ ،ﻓﹶﻴﺠﻠِﺴﻮﻥﹶ ﻣﻨﻪ ﻣﺪ ﺍﻟﹾﺒﺼﺮِ ،ﺛﹸﻢ ﻳﺠِﻲﺀُ ﻣﻠﹶﻚ ﺍﻟﹾﻤﻮﺕِ ﺣﱴ ﻳﺠﻠِﺲ ﻋِﻨﺪ ﺭﺃﹾﺳِﻪ، ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻳﺘﻬﺎ ﺍﻟﻨﻔﹾﺲ ﺍﻟﹾﺨﺒِﻴﺜﹶﺔ ،ﺍﺧﺮﺟِﻲ ﺇﱃ ﺳﺨﻂٍ ﻣِﻦ ﺍﷲ ﻭﻏﹶﻀﺐٍ ،ﻗﹶﺎﻝﹶ :ﻓﹶﺘﺘﻔﹶﺮﻕ ﰲ ﺟﺴﺪِﻩ، ﻓﹶﻴﻨﺘﺰِﻋﻬﺎ ﻛﹶﻤﺎ ﻳﻨﺘﺰﻉ ﺍﻟﺴﻔﱡﻮﺩ ﻣِﻦ ﺍﻟﺼﻮﻑِ ﺍﻟﹾﻤﺒﻠﹸﻮﻝِ ،ﻓﹶﻴﺄﹾﺧﺬﹸﻫﺎ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺧﺬﹶﻫﺎ ﻟﹶﻢ ﻳﺪﻋﻮﻫﺎ ﰲ ﻳﺪِﻩ ﻃﹶﺮﻓﹶﺔ ﻋﻴﻦٍ ،ﺣﱴ ﻳﺠﻌﻠﹸﻮﻫﺎ ﰲ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺴﻮﺡِ ،ﻭﻳﺨﺮﺝ ﻣِﻨﻬﺎ ﻛﹶﺄﹶﻧﺘﻦِ ﺭِﻳﺢٍ ﺧﺒِﻴﺜﹶﺔ ﻭﺟِﺪﺕ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﹾﺄﹶﺭﺽِ ،ﻓﹶﻴﺼﻌﺪﻭﻥﹶ ﺑِﻬﺎ ،ﻓﹶﻠﹶﺎ ﻳﻤﺮﻭﻥﹶ ﺑِﻬﺎ ﻋﻠﻰ ﻣﻠﹶﺄٍ ﻣِﻦ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔ ﺇِﻟﱠﺎ ﻗﹶﺎﻟﹸﻮﺍ :ﻣﺎ ﻫﺬﹶﺍ ]ﺍﻟﺮﻭﺡ ﺍﻟﹾﺨﺒِﻴﺚﹸ[ ) (١؟ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻓﹸﻠﹶﺎﻥﹸ ﺍﺑﻦ ﻓﹸﻠﹶﺎﻥٍ ،ﺑِﺄﹶﻗﹾﺒﺢِ ﺃﹶﺳﻤﺎﺋِﻪ ﺍﻟﱵ ﻛﹶﺎﻥﹸ ﻳﺴﻤﻰ ﺑِﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺣﱴ ﻳﻨﺘﻬﻰ ﺑِﻬﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺪﻧﻴﺎ ،ﻓﹶﻴﺴﺘﻔﹾﺘﺢ ﻟﻪ ،ﻓﹶﻠﹶﺎ ﻳﻔﹾﺘﺢ ﻟﻪ ،ﺛﹸﻢ ﻗﹶﺮﺃﹶ ﺭﺳﻮﻝﹸ ﺍﷲ } r
ßx-Gxÿè? Ÿw
; (٢) {4 ÅÞ$u‹Ïƒø:$# ÉdOy™ ’Îû ã@yJpgø:$# ykÎ=tƒ 4Ó®Lym sp¨Yyfø9$# tbqè=äzô‰tƒ Ÿwur Ïä!$uK¡¡9$# Ü>ºuqö/r& öNçlmﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﷲ ﺍﻛﹾﺘﺒﻮﺍ ﻛِﺘﺎﺑﻪ ﰲ ] ﺳِﺠﲔٍ [
)(٣
U
ﰲ ﺍﻟﹾﺄﹶﺭﺽِ ﺍﻟﺴﻔﹾﻠﹶﻰ ،ﻓﹶﺘﻄﹾﺮﺡ ﺭﻭﺣﻪ ﻃﹶﺮﺣﺎ " ،ﺛﹸﻢ ﻗﹶﺮﺃﹶ:
) (1ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﳌﺴﻨﺪ . ٢٨٧ / ٤ﻥ . ) (2ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ ﺁﻳﺔ . ٤٠ ) (3ﰲ ﺍﻷﺻﻞ ) :ﺳﺠﻴﻞ ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﳌﺴﻨﺪ .ﻥ . ٤٣٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
}
5b%s3tB ’Îû ßw†Ìh•9$# ÏmÎ/ “Èqôgs? ÷rr& çŽö•©Ü9$# çmàÿsÜ÷‚tFsù Ïä!$yJ¡¡9$# šÆÏB §•yz $yJ¯Rr(s3sù «!$$Î/ õ8ÎŽô³ç„ `tBur
™ (١) {ÇÌÊÈ 9,‹Åsyﻓﹶﺘﻌﺎﺩ ﺭﻭﺣﻪ ﰲ ﺟﺴﺪِﻩ ،ﻭﻳﺄﹾﺗِﻴﻪ ﻣﻠﹶﻜﹶﺎﻥِ ] ﻓﹶﻴﺠﻠِﺴﺎﻧِﻪ [ ) (٢ﻓﹶﻴﻘﹸﻮﻟﹶﺎﻥِ ﻟﻪ :ﻣﻦ ﺭﺑﻚ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻫﺎﻩ ﻫﺎﻩ ،ﻟﹶﺎ ﺃﹶﺩﺭِﻱ ،ﻓﹶﻴﻘﹸﻮﻟﹶﺎﻥِ ﻟﻪ :ﻣﺎ ﻫﺬﹶﺍ ﺍﻟﺮﺟﻞﹸ ﺍﻟﺬﻱ ﺑﻌِﺚﹶ ﻓِﻴﻜﹸﻢ ،ﻓﹶﻴﻘﹸﻮﻝﹸ: ﻫﺎﻩ ﻫﺎﻩ ،ﻟﹶﺎ ﺃﹶﺩﺭِﻱ ،ﻓﹶﻴﻨﺎﺩِﻱ ﻣﻨﺎﺩٍ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ :ﺃﹶﻥﹾ ﻛﹶﺬﹶﺏ ،ﻓﹶﺎﻓﹾﺮِﺷﻮﻩ ﻣِﻦ ﺍﻟﻨﺎﺭِ ،ﻭﺍﻓﹾﺘﺤﻮﺍ ﻟﻪ ﺑﺎﺑﺎ ﺇﱃ ﺍﻟﻨﺎﺭِ ،ﻓﹶﻴﺄﹾﺗِﻴﻪ ﻣِﻦ ﺣﺮﻫﺎ ﻭﺳﻤﻮﻣِﻬﺎ ،ﻭﻳﻀِﻴﻖ ﻋﻠﻴﻪ ﻗﹶﺒﺮﻩ ،ﺣﱴ ﺗﺨﺘﻠِﻒ] ﻓﻴﻪ[ ) (٣ﺃﹶﺿﻠﹶﺎﻋﻪ، ﻭﻳﺄﹾﺗِﻴﻪ ﺭﺟﻞﹲ ﻗﹶﺒِﻴﺢ ﺍﻟﹾﻮﺟﻪ ،ﻗﹶﺒِﻴﺢ ﺍﻟﺜﱢﻴﺎﺏِ ،ﻣﻨﺘِﻦ ﺍﻟﺮﻳﺢِ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﺑﺸِﺮ ﺑِﺎﻟﱠﺬِﻱ ﻳﺴﻮﺀُﻙ ،ﻫﺬﹶﺍ ﻳﻮﻣﻚ ﺍﻟﺬﻱ ﻛﹸﻨﺖ ﺗﻮﻋﺪ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻣﻦ ﺃﹶﻧﺖ ،ﻓﹶﻮﺟﻬﻚ ﺍﻟﹾﻮﺟﻪ ﻳﺠِﻲﺀُ ﺑِﺎﻟﺸﺮ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻧﺎ ﻋﻤﻠﹸﻚ ﺍﻟﹾﺨﺒِﻴﺚﹸ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺭﺏ ﻟﹶﺎ ﺗﻘِﻢِ ﺍﻟﺴﺎﻋﺔ{ .ﺭﻭﺍﻩ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻭﺃﹶﺑﻮ ﺩﺍﻭﺩ ،ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺃﹶﻭﻟﹶﻪ ،ﻭﺭﻭﺍﻩ ﺍﻟﹾﺤﺎﻛِﻢ ﻭﺃﹶﺑﻮ ﻋﻮﺍﻧﺔ ﺍﻟﹾﺈِﺳﻔِﺮﺍﺋﻴﻨِﻲ ﰲ ﺻﺤِﻴﺤﻴﻬِﻤﺎ ،ﻭﺍﺑﻦ ﺣِﺒﺎﻥﹶ ).(٤ ﻭﺫﹶﻫﺐ ﺇﱃ ﻣﻮﺟﺐِ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﺟﻤِﻴﻊ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔ ﻭﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﻟﻪ ﺷﻮﺍﻫِﺪ ﻣِﻦ ﺍﻟﺼﺤِﻴﺢِ. ﻓﹶﺬﹶﻛﹶﺮ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﺳﻌِﻴﺪٍ ﻋﻦ ﻗﹶﺘﺎﺩﺓ ﻋﻦ ﺃﹶﻧﺲٍ ،ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲ rﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺍﻟﹾﻌﺒﺪ ﺇِﺫﹶﺍ ﻭﺿِﻊ ﰲ ﻗﹶﺒﺮِﻩ ﻭﺗﻮﻟﱠﻰ ﻋﻨﻪ ﺃﹶﺻﺤﺎﺑﻪ ،ﺃﻧﻪ ﻟﹶﻴﺴﻤﻊ ﻗﹶﺮﻉ ﻧِﻌﺎﻟِﻬِﻢ ،ﻓﹶﻴﺄﹾﺗِﻴﻪ ﻣﻠﹶﻜﹶﺎﻥِ،
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺤﺞ ﺁﻳﺔ . ٣١ ) (2ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﳌﺴﻨﺪ .ﻥ . ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﳌﺴﻨﺪ .ﻥ . ) (4ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ﺝ ٤ﺹ ٢٩٦ - ٢٩٥ ، ٢٨٨ - ٢٨٧ﻃﺒﻌﺔ ﺍﳊﻠﱯ ( ﻣﻄﻮﻻ .ﻭﻧﻘﻠﻪ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ ٤٧٥ - ٤٧٤ : ٣ﻋﻦ ﺍﳌﺴﻨﺪ .ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ . ٤٧٥٤ ، ٤٧٥٣ :ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ٣٧ : ١ ، ٣٩ﺑﺄﺳﺎﻧﻴﺪ ،ﻛﻠﻬﺎ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﺍﳌﻨﻬﺎﻝ ﺑﻦ ﻋﻤﺮﻭ ،ﻋﻦ ﺯﺍﺫﺍﻥ .ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ .ﻗﺎﻝﺍﳊﺎﻛﻢ " :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ،ﻓﻘﺪ ﺍﺣﺘﺠﺎ ﲨﻴﻌﺎ ﺑﺎﳌﻨﻬﺎﻝ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﺯﺍﺫﺍﻥ ﺃﰊ ﻋﻤﺮ ﺍﻟﻜﻨﺪﻱ " .ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ .ﻭﻗﺪ ﺃﻃﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﻟﻘﻮﻝ ﰲ ﺗﺼﺤﻴﺤﻪ ،ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻪ -ﰲ ﺬﻳﺐ ﺍﻟﺴﻨﻦ ) ، ٤٥٨٦ :ﺝ ٧ﺹ . ( ١٤٦ - ١٣٩ ٤٣٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻴﻘﹾﻌِﺪﺍﻧِﻪ ،ﻓﹶﻴﻘﹸﻮﻟﹶﺎﻥِ ﻟﻪ :ﻣﺎ ﻛﹸﻨﺖ ﺗﻘﹸﻮﻝﹸ ﰲ ﻫﺬﹶﺍ ﺍﻟﺮﺟﻞِ ،ﻣﺤﻤﺪٍ r؟ ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﻤﺆﻣِﻦ ﻓﹶﻴﻘﹸﻮﻝﹸ: ﺃﹶﺷﻬﺪ ﺃﻧﻪ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﻟﻪ :ﺍﻧﻈﹸﺮ ﺇﱃ ﻣﻘﹾﻌﺪِﻙ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﺃﹶﺑﺪﻟﹶﻚ ﺍﷲ ﺑﻪ ﻣﻘﹾﻌﺪﺍ ﻣِﻦ ﺍﻟﹾﺠﻨﺔ ،ﻓﹶﻴﺮﺍﻫﻤﺎ ﺟﻤِﻴﻌﺎ{ ) .(١ﻗﹶﺎﻝﹶ ﻗﹶﺘﺎﺩﺓ :ﻭﺭﻭِﻱ ﻟﹶﻨﺎ :ﺃﻧﻪ ﻳﻔﹾﺴﺢ ﻟﻪ ﰲ ﻗﹶﺒﺮِﻩ ،ﻭﺫﹶﻛﹶﺮ ﺍﻟﹾﺤﺪِﻳﺚﹶ. ﻭﰲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ} :ﺃﹶﻥﱠ ﺍﻟﻨﱯ
r
ﻣﺮ ﺑِﻘﹶﺒﺮﻳﻦِ،
ﻓﹶﻘﹶﺎﻝﹶ " :ﺇِﻧﻬﻤﺎ ﻟﹶﻴﻌﺬﱠﺑﺎﻥِ ،ﻭﻣﺎ ﻳﻌﺬﱠﺑﺎﻥِ ﰲ ﻛﹶﺒِﲑٍ ،ﺃﹶﻣﺎ ﺃﹶﺣﺪﻫﻤﺎ ﻓﹶﻜﹶﺎﻥﹶ ﻟﹶﺎ ﻳﺴﺘﱪﺉ ﻣِﻦ ﺍﻟﹾﺒﻮﻝِ ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﺧﺮ ﻓﹶﻜﹶﺎﻥﹶ ﻳﻤﺸِﻲ ﺑِﺎﻟﻨﻤِﻴﻤﺔ " ،ﻓﹶﺪﻋﺎ ﺑِﺠﺮِﻳﺪﺓ ﺭﻃﹾﺒﺔ ،ﻓﹶﺸﻘﱠﻬﺎ ﻧِﺼﻔﹶﻴﻦِ ،ﻭﻗﹶﺎﻝﹶ " :ﻟﹶﻌﻠﱠﻪ ﻳﺨﻔﱠﻒ ﻋﻨﻬﻤﺎ ﻣﺎ ﻟﹶﻢ ﻳﻴﺒﺴﺎ{ ) .(٢ﻭﰲ ﺻﺤِﻴﺢِ ﺃﰊ ﺣﺎﺗِﻢٍ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺍﻟﻨﱯ } rﺇِﺫﹶﺍ ﻗﹸﺒِﺮ ﺃﺣﺪﻛﻢ ،ﺃﹶﻭِ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ،ﺃﹶﺗﺎﻩ ﻣﻠﹶﻜﹶﺎﻥِ ﺃﹶﺳﻮﺩﺍﻥِ ﺃﹶﺯﺭﻗﹶﺎﻥِ ،ﻳﻘﹶﺎﻝﹸ ﻟِﺄﹶﺣﺪِﻫِﻤﺎ ﺍﻟﹾﻤﻨﻜﹶﺮ ،ﻭﻟِﻠﹾﺂﺧﺮِ: ﺍﻟﻨﻜِﲑ ، (٣) {ﻭﺫﹶﻛﹶﺮ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﺇِﻟﹶﺦ. ﻭﻗﹶﺪ ﺗﻮﺍﺗﺮﺕِ ﺍﻟﹾﺄﹶﺧﺒﺎﺭ ﻋﻦ ﺭﺳﻮﻝِ ﺍﷲ rﰲ ﺛﹸﺒﻮﺕِ ﻋﺬﹶﺍﺏِ ﺍﻟﹾﻘﹶﺒﺮِ ﻭﻧﻌِﻴﻤِﻪ ﻟِﻤﻦ ﻛﹶﺎﻥﹶ ﻟِﺬﹶﻟِﻚ ﺃﹶﻫﻠﹰﺎ ،ﻭﺳﺆﺍﻝِ ﺍﻟﹾﻤﻠﹶﻜﹶﻴﻦِ ،ﻓﹶﻴﺠِﺐ ﺍﻋﺘِﻘﹶﺎﺩ ﺛﹸﺒﻮﺕِ ﺫﹶﻟِﻚ ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑﻪ ،ﻭﻟﹶﺎ ﻳﺘﻜﹶﻠﱠﻢ ﰲ ﻛﹶﻴﻔِﻴﺘِﻪ ،ﺇِﺫﹾ ﻟﹶﻴﺲ ﻟِﻠﹾﻌﻘﹾﻞِ ﻭﻗﹸﻮﻑ ﻋﻠﻰ ﻛﹶﻴﻔِﻴﺘِﻪ ،ﻟِﻜﹶﻮﻧِﻪ ﻟﹶﺎ ﻋﻬﺪ ﻟﻪ ﺑﻪ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭِ ،ﻭﺍﻟﺸﺮﻉ ﻟﹶﺎ ﻳﺄﰐ ﺑِﻤﺎ ﺗﺤِﻴﻠﹸﻪ ﺍﻟﹾﻌﻘﹸﻮﻝﹸ ،ﻭﻟﹶﻜِﻨﻪ ﻗﹶﺪ ﻳﺄﰐ ﺑِﻤﺎ ﺗﺤﺎﺭ ﻓﻴﻪ ﺍﻟﹾﻌﻘﹸﻮﻝﹸ .ﻓﹶﺈِﻥﱠ ﻋﻮﺩ ﺍﻟﺮﻭﺡِ ﺇﱃ ﺍﻟﹾﺠﺴﺪِ ﻟﹶﻴﺲ ﻋﻠﻰ ﺍﻟﹾﻮﺟﻪ ﺍﻟﹾﻤﻌﻬﻮﺩِ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺑﻞﹾ ﺗﻌﺎﺩ ﺍﻟﺮﻭﺡ ﺇﻟﻴﻪ ﺇِﻋﺎﺩﺓ ﻏﹶﻴﺮ ﺍﻟﹾﺈِﻋﺎﺩﺓ ﺍﻟﹾﻤﺄﹾﻟﹸﻮﻓﹶﺔ ﰲ ﺍﻟﺪﻧﻴﺎ. ﺗﻌﻠﱡﻘﹶﺎﺕ ﺍﻟﺮﻭﺡِ ﺑِﺎﻟﹾﺒﺪﻥِ
ﻓﹶﺎﻟﺮﻭﺡ ﻟﹶﻬﺎ ﺑِﺎﻟﹾﺒﺪﻥِ ﺧﻤﺴﺔ ﺃﹶﻧﻮﺍﻉٍ ﻣِﻦ ﺍﻟﺘﻌﻠﱡﻖِ ،ﻣﺘﻐﺎﻳِﺮﺓ ﺍﻟﹾﺄﹶﺣﻜﹶﺎﻡِ:
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٣٠٨ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٧٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٥١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٥١ﺃﲪﺪ ). (١٢٦/٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺿﻮﺀ ) ، (٢١٥ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٢٩٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٧٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٦٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٢٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ ) ، (٣٤٧ﺃﲪﺪ ) ، (٢٢٥/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ ). (٧٣٩ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ ). (١٠٧١ ٤٣٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﺣﺪﻫﺎ :ﺗﻌﻠﱡﻘﹸﻬﺎ ﺑﻪ ﰲ ﺑﻄﹾﻦِ ﺍﻟﹾﺄﹸﻡ ﺟﻨِﻴﻨﺎ. ﺍﻟﺜﺎﱐ :ﺗﻌﻠﱡﻘﹸﻬﺎ ﺑﻪ ﺑﻌﺪ ﺧﺮﻭﺟِﻪ ﺇﱃ ﻭﺟﻪ ﺍﻟﹾﺄﹶﺭﺽِ. ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺗﻌﻠﱡﻘﹸﻬﺎ ﺑﻪ ﰲ ﺣﺎﻝِ ﺍﻟﻨﻮﻡِ ،ﻓﹶﻠﹶﻬﺎ ﺑﻪ ﺗﻌﻠﱡﻖ ﻣِﻦ ﻭﺟﻪ ،ﻭﻣﻔﹶﺎﺭﻗﹶﺔ ﻣِﻦ ﻭﺟﻪ. ﺍﻟﺮﺍﺑِﻊ :ﺗﻌﻠﱡﻘﹸﻬﺎ ﺑﻪ ﰲ ﺍﻟﹾﺒﺮﺯﺥِ ،ﻓﹶﺈِﻧﻬﺎ ﻭﺇِﻥﹾ ﻓﹶﺎﺭﻗﹶﺘﻪ ﻭﺗﺠﺮﺩﺕ ﻋﻨﻪ ﻓﹶﺈِﻧﻬﺎ ﻟﹶﻢ ﺗﻔﹶﺎﺭِﻗﹾﻪ ﻓِﺮﺍﻗﹰﺎ ﻛﹸﻠﱢﻴﺎ ﺑِﺤﻴﺚﹸ ﻟﹶﺎ ﻳﺒﻘﹶﻰ ﻟﹶﻬﺎ ﺇﻟﻴﻪ ﺍﻟﹾﺘِﻔﹶﺎﺕ ﺃﹶﻟﹾﺒﺘﺔ ،ﻓﺈﻧﻪ ﻭﺭﺩ ﺭﺩﻫﺎ ﺇﻟﻴﻪ ﻭﻗﹾﺖ ﺳﻠﹶﺎﻡِ ﺍﻟﹾﻤﺴﻠﱢﻢِ ،ﻭﻭﺭﺩ ﺃﻧﻪ ﻳﺴﻤﻊ ﺧﻔﹾﻖ ﻧِﻌﺎﻟِﻬِﻢ ﺣِﲔ ﻳﻮﻟﱡﻮﻥﹶ ﻋﻨﻪ ،ﻭﻫﺬﹶﺍ ﺍﻟﺮﺩ ﺇِﻋﺎﺩﺓ ﺧﺎﺻﺔ ،ﻟﹶﺎ ﻳﻮﺟِﺐ ﺣﻴﺎﺓ ﺍﻟﹾﺒﺪﻥِ ﻗﹶﺒﻞﹶ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔ. ﺍﻟﹾﺨﺎﻣِﺲ :ﺗﻌﻠﱡﻘﹸﻬﺎ ﺑﻪ ﻳﻮﻡ ﺑﻌﺚِ ﺍﻟﹾﺄﹶﺟﺴﺎﺩِ ،ﻭﻫﻮ ﺃﹶﻛﹾﻤﻞﹸ ﺃﹶﻧﻮﺍﻉِ ﺗﻌﻠﱡﻘِﻬﺎ ﺑِﺎﻟﹾﺒﺪﻥِ ،ﻭﻟﹶﺎ ﻧِﺴﺒﺔ ﻟِﻤﺎ ﻗﺒﻠﻪ ﻣِﻦ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﺘﻌﻠﱡﻖِ ﺇﻟﻴﻪ ،ﺇِﺫﹾ ﻫﻮ ﺗﻌﻠﱡﻖ ﻟﹶﺎ ﻳﻘﹾﺒﻞﹸ ﺍﻟﹾﺒﺪﻥﹸ ﻣﻌﻪ ﻣﻮﺗﺎ ﻭﻟﹶﺎ ﻧﻮﻣﺎ ﻭﻟﹶﺎ ﻓﹶﺴﺎﺩﺍ ،ﻓﹶﺎﻟﻨﻮﻡ ﺃﹶﺧﻮ ﺍﻟﹾﻤﻮﺕِ .ﻓﹶﺘﺄﹶﻣﻞﹸ ﻫﺬﹶﺍ ﻳﺰِﺡ ﻋﻨﻚ ﺇِﺷﻜﹶﺎﻟﹶﺎﺕٍ ﻛﺜﲑﺓ.
ﺍﻟﺴﺆﺍﻝﹸ ﻓِﻲ ﺍﻟﹾﻘﹶﺒﺮِ ﻟِﻠﺮﻭﺡِ ﻭﺍﻟﹾﺠﺴﺪِ
ﻭﻟﹶﻴﺲ ﺍﻟﺴﺆﺍﻝﹸ ﰲ ﺍﻟﹾﻘﹶﺒﺮِ ﻟِﻠﺮﻭﺡِ ﻭﺣﺪﻫﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺣﺰﻡٍ ﻭﻏﲑﻩ ،ﻭﺃﹶﻓﹾﺴﺪ ﻣﻨﻪ ﻗﹶﻮﻝﹸ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺃﻧﻪ ﻟِﻠﹾﺒﺪﻥِ ﺑِﻠﹶﺎ ﺭﻭﺡٍ ! ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﺼﺤِﻴﺤﺔ ﺗﺮﺩ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ. ﻭﻛﹶﺬﹶﻟِﻚ ﻋﺬﹶﺍﺏ ﺍﻟﹾﻘﹶﺒﺮِ ﻳﻜﹸﻮﻥﹸ ﻟِﻠﻨ ﹾﻔﺲِ ﻭﺍﻟﹾﺒﺪﻥِ ﺟﻤِﻴﻌﺎ ﺑِﺎﺗﻔﹶﺎﻕِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ،ﺗﻨﻌﻢ ﺍﻟﻨﻔﹾﺲ ﻭﺗﻌﺬﱠﺏ ﻣﻔﹾﺮﺩﺓ ﻋﻦِ ﺍﻟﹾﺒﺪﻥِ ﻭﻣﺘﺼِﻠﹶﺔ ﺑﻪ. ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻋﺬﹶﺍﺏ ﺍﻟﹾﻘﹶﺒﺮِ ﻫﻮ ﻋﺬﹶﺍﺏ ﺍﻟﹾﺒﺮﺯﺥِ ،ﻓﹶﻜﹸﻞﱡ ﻣﻦ ﻣﺎﺕ ﻭﻫﻮ ﻣﺴﺘﺤِﻖ ﻟِﻠﹾﻌﺬﹶﺍﺏِ ﻧﺎﻟﹶﻪ ﻧﺼِﻴﺒﻪ ﻣﻨﻪ ،ﻗﹸﺒِﺮ ﺃﹶﻭ ﻟﹶﻢ ﻳﻘﹾﺒﺮ ،ﺃﹶﻛﹶﻠﹶﺘﻪ ﺍﻟﺴﺒﺎﻉ ﺃﹶﻭِ ﺍﺣﺘﺮﻕ ﺣﱴ ﺻﺎﺭ ﺭﻣﺎﺩﺍ ﻭﻧﺴِﻒ ﰲ ﺍﻟﹾﻬﻮﺍﺀِ ،ﺃﹶﻭ ﺻﻠِﺐ ﺃﹶﻭ ﻏﹶﺮِﻕ ﰲ ﺍﻟﹾﺒﺤﺮِ -ﻭﺻﻞﹶ ﺇﱃ ﺭﻭﺣِﻪ ﻭﺑﺪﻧِﻪ ﻣِﻦ ﺍﻟﹾﻌﺬﹶﺍﺏِ ﻣﺎ ﻳﺼِﻞﹸ ﺇﱃ ﺍﻟﹾﻤﻘﹾﺒﻮﺭِ. ﻭﻣﺎ ﻭﺭﺩ ﻣِﻦ ﺇِﺟﻠﹶﺎﺳِﻪ ﻭﺍﺧﺘِﻠﹶﺎﻑِ ﺃﹶﺿﻠﹶﺎﻋِﻪ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ - ﻓﹶﻴﺠِﺐ ﺃﹶﻥﹾ ﻳﻔﹾﻬﻢ ﻋﻦِ ﺍﻟﺮﺳﻮﻝِ
r
ﻣﺮﺍﺩﻩ ﻣِﻦ ﻏﹶﻴﺮِ ﻏﹸﻠﹸﻮ ﻭﻟﹶﺎ ﺗﻘﹾﺼِﲑٍ ،ﻓﹶﻠﹶﺎ ﻳﺤﻤﻞﹸ ﻛﹶﻠﹶﺎﻣﻪ ﻣﺎ ﻟﹶﺎ ﻳﺤﺘﻤِﻠﹸﻪ ،ﻭﻟﹶﺎ ﻳﻘﹶﺼﺮ ﺑﻪ ﻋﻦ ﻣﺮﺍﺩِ ﻣﺎ ﻗﹶﺼﺪﻩ ﻣِﻦ ﺍﻟﹾﻬﺪﻯ ﻭﺍﻟﹾﺒﻴﺎﻥِ ،ﻓﹶﻜﹶﻢ ﺣﺼﻞﹶ ﺑِﺈِﻫﻤﺎﻝِ ﺫﹶﻟِﻚ ﻭﺍﻟﹾﻌﺪﻭﻝِ ﻋﻨﻪ ﻣِﻦ ﺍﻟﻀﻠﹶﺎﻝِ ﻭﺍﻟﹾﻌﺪﻭﻝِ ﻋﻦِ ﺍﻟﺼﻮﺍﺏِ -ﻣﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻪ ﺇِﻟﱠﺎ ﺍﷲ .ﺑﻞﹾ ﺳﻮﺀُ ﺍﻟﹾﻔﹶﻬﻢِ ﻋﻦِ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﹶﺻﻞﹸ ﻛﹸﻞﱢ ﺑِﺪﻋﺔ ﻭﺿﻠﹶﺎﻟﹶﺔ ﻧﺸﺄﹶﺕ ﰲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﻫﻮ ﺃﹶﺻﻞﹸ ﻛﹸﻞﱢ ﺧﻄﹶﺄٍ ﰲ ﺍﻟﹾﻔﹸﺮﻭﻉِ ﻭﺍﻟﹾﺄﹸﺻﻮﻝِ ،ﻭﻟﹶﺎ ﺳِﻴﻤﺎ ﺇِﻥﹾ ﺃﹸﺿِﻴﻒ ﺇﻟﻴﻪ ٤٤٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳﻮﺀُ ﺍﻟﹾﻘﹶﺼﺪِ .ﻭﺍﷲ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ.
٤٤١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺪﻭﺭ ﺛﹶﻠﹶﺎﺛﹶﺔﹲ ﻭﻟِﻜﹸﻞﱢ ﺩﺍﺭٍ ﺃﹶﺣﻜﹶﺎﻡ ﻓﹶﺎﻟﹾﺤﺎﺻِﻞﹸ ﺃﹶﻥﱠ ﺍﻟﺪﻭﺭ ﺛﹶﻠﹶﺎﺛﹶﺔ :ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ ،ﻭﺩﺍﺭ ﺍﻟﹾﺒﺮﺯﺥِ ،ﻭﺩﺍﺭ ﺍﻟﹾﻘﹶﺮﺍﺭِ .ﻭﻗﹶﺪ ﺟﻌﻞﹶ ﺍﷲ ﻟِﻜﹸﻞﱢ ﺩﺍﺭٍ ﺃﹶﺣﻜﹶﺎﻣﺎ ﺗﺨﺼﻬﺎ ،ﻭﺭﻛﱠﺐ ﻫﺬﹶﺍ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻣِﻦ ﺑﺪﻥٍ ﻭﻧﻔﹾﺲٍ ،ﻭﺟﻌﻞﹶ ﺃﹶﺣﻜﹶﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ ،ﻭﺍﻟﹾﺄﹶﺭﻭﺍﺡ ﺗﺒﻌﺎ ﻟﹶﻬﺎ ،ﻭﺟﻌﻞﹶ ﺃﹶﺣﻜﹶﺎﻡ ﺍﻟﹾﺒﺮﺯﺥِ ﻋﻠﻰ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ،ﻭﺍﻟﹾﺄﹶﺑﺪﺍﻥﹸ ﺗﺒﻌﺎ ﻟﹶﻬﺎ ،ﻓﹶﺈِﺫﹶﺍ ﺟﺎﺀَ ﻳﻮﻡ ﺣﺸﺮِ ﺍﻟﹾﺄﹶﺟﺴﺎﺩِ ﻭﻗِﻴﺎﻡِ ﺍﻟﻨﺎﺱِ ﻣِﻦ ﻗﹸﺒﻮﺭِﻫِﻢ - ﺻﺎﺭ ﺍﻟﹾﺤﻜﹾﻢ ﻭﺍﻟﻨﻌِﻴﻢ ﻭﺍﻟﹾﻌﺬﹶﺍﺏ ﻋﻠﻰ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﻭﺍﻟﹾﺄﹶﺟﺴﺎﺩِ ﺟﻤِﻴﻌﺎ .ﻓﹶﺈِﺫﹶﺍ ﺗﺄﹶﻣﻠﹾﺖ ﻫﺬﹶﺍ ﺍﳌﻌﲎ ﺣﻖ ﺍﻟﺘﺄﹶﻣﻞِ ،ﻇﹶﻬﺮ ﻟﹶﻚ ﺃﹶﻥﱠ ﻛﹶﻮﻥﹶ ﺍﻟﹾﻘﹶﺒﺮِ ﺭﻭﺿﺔ ﻣِﻦ ﺭِﻳﺎﺽِ ﺍﻟﹾﺠﻨﺔ ﺃﹶﻭ ﺣﻔﹾﺮﺓ ﻣِﻦ ﺣﻔﹶﺮِ ﺍﻟﻨﺎﺭِ -ﻣﻄﹶﺎﺑِﻖ ﻟِﻠﹾﻌﻘﹾﻞِ ،ﻭﺃﻧﻪ ﺣﻖ ﻟﹶﺎ ﻣِﺮﻳﺔ ﻓﻴﻪ، ﻭﺑِﺬﹶﻟِﻚ ﻳﺘﻤﻴﺰ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﺑِﺎﻟﹾﻐﻴﺐِ ﻣِﻦ ﻏﹶﻴﺮِﻫِﻢ. ﻭﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﰲ ﺍﻟﹾﻘﹶﺒﺮِ ﻭﺍﻟﻨﻌِﻴﻢ ،ﻟﹶﻴﺴﺖ ﻣِﻦ ﺟِﻨﺲِ ﻧﺎﺭِ ﺍﻟﺪﻧﻴﺎ ﻭﻟﹶﺎ ﻧﻌِﻴﻤِﻬﺎ، ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﷲ ﺗﻌﺎﱃ ﻳﺤﻤِﻲ ﻋﻠﻴﻪ ﺍﻟﺘﺮﺍﺏ ﻭﺍﻟﹾﺤِﺠﺎﺭﺓ ﺍﻟﱵ ﻓﹶﻮﻗﹶﻪ ﻭﺗﺤﺘﻪ ﺣﱴ ﺗﻜﹸﻮﻥﹶ ﺃﹶﻋﻈﹶﻢ ﺣﺮﺍ ﻣِﻦ ﺟﻤﺮِ ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﹶﻮ ﻣﺴﻬﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺪﻧﻴﺎ ﻟﹶﻢ ﻳﺤِﺴﻮﺍ ﺑِﻬﺎ .ﺑﻞﹾ ﺃﹶﻋﺠﺐ ﻣِﻦ ﻫﺬﹶﺍ ﺃﹶﻥﱠ ﺍﻟﺮﺟﻠﹶﻴﻦِ ﻳﺪﻓﹶﻦ ﺃﹶﺣﺪﻫﻤﺎ ﺇﱃ ﺟﻨﺐِ ﺻﺎﺣِﺒِﻪ ،ﻭﻫﺬﹶﺍ ﰲ ﺣﻔﹾﺮﺓ ﻣِﻦ ﺍﻟﻨﺎﺭِ ،ﻭﻫﺬﹶﺍ ﰲ ﺭﻭﺿﺔ ﻣِﻦ ﺭِﻳﺎﺽِ ﺍﻟﹾﺠﻨﺔ ،ﻟﹶﺎ ﻳﺼِﻞﹸ ﻣِﻦ ﻫﺬﹶﺍ ﺇﱃ ﺟﺎﺭِﻩ ﺷﻲﺀٌ ﻣِﻦ ﺣﺮ ﻧﺎﺭِﻩ ،ﻭﻟﹶﺎ ﻣِﻦ ﻫﺬﹶﺍ ﺇﱃ ﺟﺎﺭِﻩ ﺷﻲﺀٌ ﻣِﻦ ﻧﻌِﻴﻤِﻪ .ﻭﻗﹸﺪﺭﺓ ﺍﷲ ﺃﹶﻭﺳﻊ ﻣِﻦ ﺫﹶﻟِﻚ ﻭﺃﹶﻋﺠﺐ ،ﻭﻟﹶﻜِﻦ ﺍﻟﻨﻔﹸﻮﺱ ﻣﻮﻟﹶﻌﺔ ﺑِﺎﻟﺘﻜﹾﺬِﻳﺐِ ﺑِﻤﺎ ﻟﹶﻢ ﺗﺤِﻂﹾ ﺑﻪ ﻋِﻠﹾﻤﺎ .ﻭﻗﹶﺪ ﺃﹶﺭﺍﻧﺎ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭِ ﻣِﻦ ﻋﺠﺎﺋِﺐِ ﻗﹸﺪﺭﺗِﻪ ﻣﺎ ﻫﻮ ﺃﹶﺑﻠﹶﻎﹸ ﻣِﻦ ﻫﺬﹶﺍ ﺑِﻜﹶﺜِﲑٍ .ﻭﺇِﺫﹶﺍ ﺷﺎﺀَ ﺍﷲ ﺃﹶﻥﹾ ﻳﻄﹾﻠِﻊ ﻋﻠﻰ ﺫﹶﻟِﻚ ﺑﻌﺾ ﻋِﺒﺎﺩِﻩ ﺃﹶﻃﹾﻠﹶﻌﻪ ﻭﻏﹶﻴﺒﻪ ﻋﻦ ﻏﲑﻩ ،ﻭﻟﹶﻮ ﺃﹶﻃﹾﻠﹶﻊ ﺍﷲ ﻋﻠﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﻌِﺒﺎﺩ ﻛﹸﻠﱠﻬﻢ ﻟﹶﺰﺍﻟﹶﺖ ﺣِﻜﹾﻤﺔ ﺍﻟﺘﻜﹾﻠِﻴﻒِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻐﻴﺐِ ،ﻭﻟﹶﻤﺎ ﺗﺪﺍﻓﹶﻦ ﺍﻟﻨﺎﺱ ،ﻛﹶﻤﺎ ﰲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻨﻪ } rﻟﹶﻮﻟﹶﺎ ﺃﹶﻥﹾ ﻟﹶﺎ ﺗﺪﺍﻓﹶﻨﻮﺍ ﻟﹶﺪﻋﻮﺕ ﺍﷲ ﺃﹶﻥﹾ ﻳﺴﻤِﻌﻜﹸﻢ ﻣِﻦ ﻋﺬﹶﺍﺏِ ﺍﻟﹾﻘﹶﺒﺮِ ﻣﺎ ﺃﹶﺳﻤﻊ .(٢) (١) {ﻭﻟﹶﻤﺎ ﻛﹶﺎﻧﺖ ﻫﺬﻩ ﺍﻟﹾﺤِﻜﹾﻤﺔ ﻣﻨﺘﻔِﻴﺔ ﰲ ﺣﻖ ﺍﻟﹾﺒﻬﺎﺋِﻢِ ﺳﻤِﻌﺖ ﻭﺃﹶﺩﺭﻛﺖ.
) (1ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٦٧ﺃﲪﺪ ). (١٩٠/٥ ) (2ﺻﺤﻴﺢ ﻣﺴﻠﻢ ، ٣٥٨ : ٢ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﺁﺧﺮﻩ ﻛﻠﻤﺔ " ﻣﺎ ﺃﲰﻊ " ،ﻓﻠﻌﻞ ﺍﻟﺸﺎﺭﺡ ﺭﺁﻫﺎ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ،ﻓﺈﻥ ﺍﻟﺒﺨﺎﺭﻱ ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ . ٤٤٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳﺆﺍﻝﹸ ﻣﻨﻜﹶﺮٍ ﻭﻧﻜِﲑٍ ﻭﻟِﻠﻨﺎﺱِ ﰲ ﺳﺆﺍﻝِ ﻣﻨﻜﹶﺮٍ ﻭﻧﻜِﲑٍ :ﻫﻞﹾ ﻫﻮ ﺧﺎﺹ ﺑِﻬﺬِﻩ ﺍﻟﹾﺄﹸﻣﺔ ﺃﹶﻡ ﻟﹶﺎ :-ﺛﹶﻠﹶﺎﺛﹶﺔ ﺃﹶﻗﹾﻮﺍﻝٍ :ﺍﻟﺜﱠﺎﻟِﺚﹸ ﺍﻟﺘﻮﻗﱡﻒ ،ﻭﻫﻮ ﻗﹶﻮﻝﹸ ﺟﻤﺎﻋﺔ ،ﻣِﻨﻬﻢ ﺃﹶﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﺒﺮ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻭﰲ ﺣﺪِﻳﺚِ ﺯﻳﺪِ ﺑﻦِ ﺛﹶﺎﺑِﺖٍ ﻋﻦِ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ﻫﺬﻩ ﺍﻟﹾﺄﹸﻣﺔ ﺗﺒﺘﻠﹶﻰ ﰲ ﻗﹸﺒﻮﺭِﻫﺎ{ ) - (١ﻣِﻨﻬﻢ ﻣﻦ ﻳﺮﻭِﻳﻪ " ﺗﺴﺄﹶﻝﹸ "، ﻭﻋﻠﻰ ﻫﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆِ ﻳﺤﺘﻤﻞﹸ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻫﺬﻩ ﺍﻟﹾﺄﹸﻣﺔ ﻗﹶﺪ ﺧﺼﺖ ﺑِﺬﹶﻟِﻚ ،ﻭﻫﺬﹶﺍ ﺃﹶﻣﺮ ﻟﹶﺎ ﻳﻘﹾﻄﹶﻊ ﺑﻪ، ﻭﻳﻈﹾﻬﺮ ﻋﺪﻡ ﺍﻟِﺎﺧﺘِﺼﺎﺹِ ،ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ. ﻭﻛﹶﺬﹶﻟِﻚ ﺍﺧﺘﻠِﻒ ﰲ ﺳﺆﺍﻝِ ﺍﻟﹾﺄﹶﻃﹾﻔﹶﺎﻝِ ﺃﹶﻳﻀﺎ.
ﻋﺬﹶﺍﺏ ﺍﻟﹾﻘﹶﺒﺮِ ﻧﻮﻋﺎﻥِ
ﻭﻫﻞﹾ ﻳﺪﻭﻡ ﻋﺬﹶﺍﺏ ﺍﻟﹾﻘﹶﺒﺮِ ﺃﹶﻭ ﻳﻨﻘﹶﻄِﻊ ؟ ﺟﻮﺍﺑﻪ ﺃﻧﻪ ﻧﻮﻋﺎﻥِ: ﻣﻨﻪ ﻣﺎ ﻫﻮ ﺩﺍﺋِﻢ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
ãPqà)s? tPöqtƒur ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$#
É>#x‹yèø9$# £‰x©r& šcöqtãö•Ïù tA#uä (#þqè=Åz÷Šr& èptã$¡¡9$#
.(٢) {ÇÍÏÈﻭﻛﹶﺬﹶﺍ ﰲ ﺣﺪِﻳﺚِ ﺍﻟﹾﺒﺮﺍﺀِ ﺑﻦِ ﻋﺎﺯِﺏٍ
ﰲ ﻗِﺼﺔ ﺍﻟﹾﻜﹶﺎﻓِﺮِ} :ﺛﹸﻢ ﻳﻔﹾﺘﺢ ﻟﻪ ﺑﺎﺏ ﺇﱃ ﺍﻟﻨﺎﺭِ ﻓﹶﻴﻨﻈﹸﺮ ﺇﱃ ﻣﻘﹾﻌﺪِﻩ ﻓِﻴﻬﺎ ﺣﱴ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔ{ ) ،(٣ﺭﻭﺍﻩ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﰲ ﺑﻌﺾِ ﻃﹸﺮﻗِﻪ. ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻣﺪﺓ ﺛﹸﻢ ﻳﻨﻘﹶﻄِﻊ ،ﻭﻫﻮ ﻋﺬﹶﺍﺏ ﺑﻌﺾِ ﺍﻟﹾﻌﺼﺎﺓ ] ﺍﻟﱠﺬِﻳﻦ[
)(٤
ﺧﻔﱠﺖ
ﺟﺮﺍﺋِﻤﻬﻢ ،ﻓﹶﻴﻌﺬﱠﺏ ﺑِﺤﺴﺐِ ﺟﺮﻣِﻪ ،ﺛﹸﻢ ﻳﺨﻔﱠﻒ ﻋﻨﻪ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﺫﻛﺮﻩ ﰲ ﺍﻟﹾﻤﻤﺤﺼﺎﺕِ ﺍﻟﹾﻌﺸﺮﺓ ).(٥
) (1ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٦٧ﺃﲪﺪ ). (١٩٠/٥ ) (2ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺁﻳﺔ . ٤٦ ) (3ﺃﲪﺪ ). (١٤٠/٦ ) (4ﰲ ﺍﻷﺻﻞ ) :ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺼﺎﺓ ﺍﻟﺬﻱ ( .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ " ﺍﻟﺮﻭﺡ " ﺹ . ٨٩ﻥ . ) (5ﻫﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﲤﺤﺺ ﻣﻦ ﺍﻟﺬﻧﻮﺏ .ﻭﻫﻲ ﻋﺸﺮﺓ ،ﻣﻀﻰ ﺑﻴﺎﺎ ،ﺹ . ٣١١ - ٣٠٨ :ﻭﺧﺘﺎﻣﻬﺎ ﻫﻨﺎﻙ ﺑﺎﳊﺎﺩﻱ ﻋﺸﺮ :ﻋﻔﻮ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﻣﻦ ﻏﲑ ﺷﻔﺎﻋﺔ . ٤٤٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﻣﺴﺘﻘﹶﺮ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ ﻭﻗﹶﺪِ ﺍﺧﺘﻠِﻒ ﰲ ﻣﺴﺘﻘﹶﺮ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﻣﺎ ﺑﻴﻦ ﺍﻟﹾﻤﻮﺕِ ﺇﱃ ﻗِﻴﺎﻡِ ﺍﻟﺴﺎﻋﺔ: ﻓﹶﻘِﻴﻞﹶ :ﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﰲ ﺍﻟﹾﺠﻨﺔ ،ﻭﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ﰲ ﺍﻟﻨﺎﺭِ. ﻭﻗِﻴﻞﹶ :ﺇِﻥﱠ ﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﻔِﻨﺎﺀِ ﺍﻟﹾﺠﻨﺔ ﻋﻠﻰ ﺑﺎﺑِﻬﺎ ،ﻳﺄﹾﺗِﻴﻬِﻢ ﻣِﻦ ﺭﻭﺣِﻬﺎ ﻭﻧﻌِﻴﻤِﻬﺎ ﻭﺭِﺯﻗِﻬﺎ. ﻭﻗِﻴﻞﹶ :ﻋﻠﻰ ﺃﹶﻓﹾﻨِﻴﺔ ﻗﹸﺒﻮﺭِﻫِﻢ. ﻭﻗﹶﺎﻝﹶ ﻣﺎﻟِﻚ :ﺑﻠﹶﻐﻨِﻲ ﺃﹶﻥﱠ ﺍﻟﺮﻭﺡ ﻣﺮﺳﻠﹶﺔ ،ﺗﺬﹾﻫﺐ ﺣﻴﺚﹸ ﺷﺎﺀَﺕ. ﻭﻗﹶﺎﻟﹶﺖ ﻃﹶﺎﺋِﻔﹶﺔ :ﺑﻞﹾ ﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻋِﻨﺪ ﺍﷲ Uﻭﻟﹶﻢ ﻳﺰِﻳﺪﻭﺍ ﻋﻠﻰ ﺫﹶﻟِﻚ. ﻭﻗِﻴﻞﹶ :ﺇِﻥﱠ ﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﺎﻟﹾﺠﺎﺑِﻴﺔ ﻣِﻦ ﺩِﻣﺸﻖ ،ﻭﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ﺑِﺒﺮﻫﻮﺕ ﺑِﺌﹾﺮٍ ﺑِﺤﻀﺮﻣﻮﺕ! ﻭﻗﹶﺎﻝﹶ ﻛﹶﻌﺐ :ﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﰲ ﻋِﻠﱢﻴﲔ ﰲ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺴﺎﺑِﻌﺔ ،ﻭﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ﰲ ﺳِﺠﲔ ﰲ ﺍﻟﹾﺄﹶﺭﺽِ ﺍﻟﺴﺎﺑِﻌﺔ ﺗﺤﺖ ﺧﺪ ﺇِﺑﻠِﻴﺲ! ﻭﻗِﻴﻞﹶ :ﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﺒِﺌﹾﺮِ ﺯﻣﺰﻡ ،ﻭﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ﺑِﺒِﺌﹾﺮِ ﺑﺮﻫﻮﺕ. ﻭﻗِﻴﻞﹶ :ﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻋﻦ ﻳﻤِﲔِ ﺁﺩﻡ ،ﻭﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﻋﻦ ﺷِﻤﺎﻟِﻪ. ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺣﺰﻡٍ ﻭﻏﲑﻩ :ﻣﺴﺘﻘﹶﺮﻫﺎ ﺣﻴﺚﹸ ﻛﹶﺎﻧﺖ ﻗﹶﺒﻞﹶ ﺧﻠﹾﻖِ ﺃﹶﺟﺴﺎﺩِﻫﺎ. ﻭﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﺒﺮ :ﺃﹶﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀِ ﰲ ﺍﻟﹾﺠﻨﺔ ،ﻭﺃﹶﺭﻭﺍﺡ ﻋﺎﻣﺔ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻋﻠﻰ ﺃﹶﻓﹾﻨِﻴﺔ ﻗﹸﺒﻮﺭِﻫِﻢ. ﻭﻋﻦِ ﺍﺑﻦِ ﺷِﻬﺎﺏٍ ﺃﻧﻪ ﻗﹶﺎﻝﹶ :ﺑﻠﹶﻐﻨِﻲ ﺃﹶﻥﱠ ﺃﹶﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀِ ﻛﹶﻄﹶﻴﺮٍ ﺧﻀﺮٍ ﻣﻌﻠﱠﻘﹶﺔ ﺑِﺎﻟﹾﻌﺮﺵِ ،ﺗﻐﺪﻭ ﻭﺗﺮﻭﺡ ﺇﱃ ﺭِﻳﺎﺽِ ﺍﻟﹾﺠﻨﺔ ،ﺗﺄﰐ ﺭﺑﻬﺎ ﻛﹸﻞﱠ ﻳﻮﻡٍ ﺗﺴﻠﱢﻢ ﻋﻠﻴﻪ. ﻭﻗﹶﺎﻟﹶﺖ ﻓِﺮﻗﹶﺔ :ﻣﺴﺘﻘﹶﺮﻫﺎ ﺍﻟﹾﻌﺪﻡ ﺍﻟﹾﻤﺤﺾ .ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺇِﻥﱠ ﺍﻟﻨﻔﹾﺲ ﻋﺮﺽ ﻣِﻦ ﺃﹶﻋﺮﺍﺽِ ﺍﻟﹾﺒﺪﻥِ ،ﻛﹶﺤﻴﺎﺗِﻪ ﻭﺇِﺩﺭﺍﻛِﻪِ ! ﻭﻗﹶﻮﻟﹸﻬﻢ ﻣﺨﺎﻟِﻒ ﻟِﻠﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔ. ﻭﻗﹶﺎﻟﹶﺖ ﻓِﺮﻗﹶﺔ :ﻣﺴﺘﻘﹶﺮﻫﺎ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ ﺃﹶﺑﺪﺍﻥﹲ ﺃﹸﺧﺮ ﺗﻨﺎﺳِﺐ ﺃﹶﺧﻠﹶﺎﻗﹶﻬﺎ ﻭﺻِﻔﹶﺎﺗِﻬﺎ ﺍﻟﱵ ﺍﻛﹾﺘﺴﺒﺘﻬﺎ ﰲ ﺣﺎﻝِ ﺣﻴﺎﺗِﻬﺎ ،ﻓﹶﺘﺼِﲑ ﻛﹸﻞﱡ ﺭﻭﺡٍ ﺇﱃ ﺑﺪﻥِ ﺣﻴﻮﺍﻥٍ ﻳﺸﺎﻛِﻞﹸ ﺗِﻠﹾﻚ ﺍﻟﺮﻭﺡ ! ﻭﻫﺬﹶﺍ ﻗﹶﻮﻝﹸ ﺍﻟﺘﻨﺎﺳﺨِﻴﺔ ﻣﻨﻜِﺮِﻱ ﺍﻟﹾﻤﻌﺎﺩِ ،ﻭﻫﻮ ﻗﹶﻮﻝﹲ ﺧﺎﺭِﺝ ﻋﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻛﹸﻠﱢﻬِﻢ .ﻭﻳﻀِﻴﻖ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺨﺘﺼﺮ ٤٤٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻦ ﺑﺴﻂِ ﺃﹶﺩِﻟﱠﺔ ﻫﺬﻩ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻴﻬﺎ. ﻭﻳﺘﻠﹶﺨﺺ ﻣِﻦ ﺃﹶﺩِﻟﱠﺘِﻬﺎ :ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺭﻭﺍﺡ ﰲ ﺍﻟﹾﺒﺮﺯﺥِ ﻣﺘﻔﹶﺎﻭِﺗﺔ ﺃﹶﻋﻈﹶﻢ ﺗﻔﹶﺎﻭﺕٍ: ﻓﹶﻤِﻨﻬﺎ :ﺃﹶﺭﻭﺍﺡ ﰲ ﺃﹶﻋﻠﹶﻰ ﻋِﻠﱢﻴﲔ ،ﰲ ﺍﻟﹾﻤﻠﹶﺄِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ،ﻭﻫﻲ ﺃﹶﺭﻭﺍﺡ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺻﻠﹶﻮﺍﺕ ﺍﷲ ﻋﻠﹶﻴﻬِﻢ ﻭﺳﻠﹶﺎﻣﻪ ،ﻭﻫﻢ ﻣﺘﻔﹶﺎﻭِﺗﻮﻥﹶ ﰲ ﻣﻨﺎﺯِﻟِﻬِﻢ. ﻭﻣِﻨﻬﺎ :ﺃﹶﺭﻭﺍﺡ ﰲ ﺣﻮﺍﺻِﻞِ ﻃﹶﻴﺮٍ ﺧﻀﺮٍ ،ﺗﺴﺮﺡ ﰲ ﺍﻟﹾﺠﻨﺔ ﺣﻴﺚﹸ ﺷﺎﺀَﺕ ،ﻭﻫﻲ ﺃﹶﺭﻭﺍﺡ ﺑﻌﺾِ ﺍﻟﺸﻬﺪﺍﺀِ ،ﻟﹶﺎ ﻛﹸﻠﱢﻬِﻢ ،ﺑﻞﹾ ﻣِﻦ ﺍﻟﺸﻬﺪﺍﺀِ ﻣﻦ ﺗﺤﺒﺲ ﺭﻭﺣﻪ ﻋﻦ ﺩﺧﻮﻝِ ﺍﻟﹾﺠﻨﺔ ﻟِﺪﻳﻦٍ ﻋﻠﻴﻪ. ﻛﹶﻤﺎ ﰲ ﺍﻟﹾﻤﺴﻨﺪِ ﻋﻦ ﻋﺒﺪِ ﺍﷲ ﺑﻦِ ﺟﺤﺶٍ} :ﺃﹶﻥﱠ ﺭﺟﻠﹰﺎ ﺟﺎﺀَ ﺇﱃ ﺍﻟﻨﱯ rﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ: ﻣﺎ ﻟِﻲ ﺇِﻥﹾ ﻗﹸﺘِﻠﹾﺖ ﰲ ﺳﺒِﻴﻞِ ﺍﷲ ؟ ﻗﹶﺎﻝﹶ " :ﺍﻟﹾﺠﻨﺔ " ،ﻓﹶﻠﹶﻤﺎ ﻭﻟﱠﻰ ،ﻗﹶﺎﻝﹶ " :ﺇِﻟﱠﺎ ﺍﻟﺪﻳﻦ ،ﺳﺎﺭﻧِﻲ ﺑﻪ ]ﺟِﺒﺮِﻳﻞﹸ[ ) (١ﺁﻧﻔﺎ{ ).(٢ ﻭﻣِﻦ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﻣﻦ ﻳﻜﹸﻮﻥﹸ ﻣﺤﺒﻮﺳﺎ ﻋﻠﻰ ﺑﺎﺏِ ﺍﻟﹾﺠﻨﺔ ،ﻛﹶﻤﺎ ﰲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﺬﻱ ﻗﹶﺎﻝﹶ ﻓﻴﻪ ﺭﺳﻮﻝﹸ ﺍﷲ } rﺭﺃﹶﻳﺖ ﺻﺎﺣِﺒﻜﹸﻢ ﻣﺤﺒﻮﺳﺎ ﻋﻠﻰ ﺑﺎﺏِ ﺍﻟﹾﺠﻨﺔ{ .. ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻜﹸﻮﻥﹸ ﻣﺤﺒﻮﺳﺎ ﰲ ﻗﹶﺒﺮِﻩ. ﻭﻣِﻨﻬﻢ ﻣﻦ ] ﻣﺤﺒﻮﺳﺎ [ ) (٣ﰲ ﺍﻟﹾﺄﹶﺭﺽِ. ﻭﻣِﻨﻬﺎ ﺃﹶﺭﻭﺍﺡ ﰲ ﺗﻨﻮﺭِ ﺍﻟﺰﻧﺎﺓ ﻭﺍﻟﺰﻭﺍﻧِﻲ ،ﻭﺃﹶﺭﻭﺍﺡ ﰲ ﻧﻬﺮِ ﺍﻟﺪﻡِ ﺗﺴﺒﺢ ﻓﻴﻪ ﻭﺗﻠﹾﻘﹶﻢ ﺍﻟﹾﺤِﺠﺎﺭﺓ، ﻛﹸﻞﱡ ﺫﹶﻟِﻚ ﺗﺸﻬﺪ ﻟﻪ ﺍﻟﺴﻨﺔ ،ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ. ﻭﺃﹶﻣﺎ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﱵ ﺍﺧﺘﺺ ﺑِﻬﺎ ﺍﻟﺸﻬِﻴﺪ ﻭﺍﻣﺘﺎﺯ ﺑِﻬﺎ ﻋﻦ ﻏﲑﻩ ،ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
¨ûtù|¡øtrB Ÿwur
(٤) {ÇÊÏÒÈ tbqè%y—ö•ãƒ óOÎgÎn/u‘ y‰YÏã íä!$uŠômr& ö@t/ 4 $O?ºuqøBr& «!$# È@‹Î6y™ ’Îû (#qè=ÏFè% tûïÏ%©!$#ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
) (1ﰲ ﺍﻷﺻﻞ ) :ﺟﱪﺍﺋﻴﻞ ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﺍﳌﺴﻨﺪ ، ٣٥٠ ، ١٣٩ / ٤ﻭﺍﻟﺮﻭﺡ ﺹ . ١١٥ﻥ . ) (2ﺍﳌﺴﻨﺪ ) ١٧٣٢٠ ، ١٧٣١٩ :ﺝ ٤ﺹ ١٤٠ - ١٣٩ﻃﺒﻌﺔ ﺍﳊﻠﱯ ( . ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ " ﺍﻟﺮﻭﺡ " ﺹ . ١١٥ﻥ . ) (4ﺳﻮﺭﺓ ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ ﺁﻳﺔ . ١٦٩ ٤٤٥
Ÿwur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
?] - (١) {ÇÊÎÍÈ šcrã•ãèô±n@ žw `Å3»s9ur Öä!$u‹ômr& ö@t/ 4 7NºuqøBr& «!$# È@‹Î6y™ ’Îû ã@tFø)ム`yJÏ9 (#qä9qà)sﻓﻬﻲ[: ﺃﹶﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞﹶ ﺃﹶﺭﻭﺍﺣﻬﻢ ﰲ ﺃﹶﺟﻮﺍﻑِ ﻃﹶﻴﺮٍ ﺧﻀﺮٍ .ﻛﹶﻤﺎ ﰲ ﺣﺪِﻳﺚِ ﻋﺒﺪِ ﺍﷲ ﺑﻦِ ﻋﺒﺎﺱٍ ،ﺃﻧﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ } rﻟﹶﻤﺎ ﺃﹸﺻِﻴﺐ ﺇِﺧﻮﺍﻧﻜﹸﻢ - ﻳﻌﲏ ﻳﻮﻡ ﺃﹸﺣﺪٍ -ﺟﻌﻞﹶ ﺍﷲ ﺃﹶﺭﻭﺍﺣﻬﻢ ﰲ ﺃﹶﺟﻮﺍﻑِ ﻃﹶﻴﺮٍ ﺧﻀﺮٍ ،ﺗﺮِﺩ ﺃﹶﻧﻬﺎﺭ ﺍﻟﹾﺠﻨﺔ ،ﻭﺗﺄﹾﻛﹸﻞﹸ ﻣِﻦ ﺛِﻤﺎﺭِﻫﺎ ،ﻭﺗﺄﹾﻭِﻱ ﺇﱃ ﻗﹶﻨﺎﺩِﻳﻞﹶ ﻣِﻦ ﺫﹶﻫﺐٍ ﻣﻈﻠﱠﻠﹶﺔ ﰲ ﻇِﻞﱢ ﺍﻟﹾﻌﺮﺵِ{ ) ، (٢ﺍﻟﹾﺤﺪِﻳﺚﹶ ﺭﻭﺍﻩ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻭﺃﹶﺑﻮ ﺩﺍﻭﺩ ،ﻭﺑِﻤﻌﻨﺎﻩ ﰲ ﺣﺪِﻳﺚِ ﺍﺑﻦِ ﻣﺴﻌﻮﺩٍ ،ﺭﻭﺍﻩ ﻣﺴﻠِﻢ. ﻓﹶﺈِﻧﻬﻢ ﻟﹶﻤﺎ ﺑﺬﹶﻟﹸﻮﺍ ﺃﹶﺑﺪﺍﻧﻬﻢ ﷲ Uﺣﱴ ﺃﹶﺗﻠﹶﻔﹶﻬﺎ ﺃﹶﻋﺪﺍﺅﻩ ﻓﻴﻪ ،ﺃﹶﻋﺎﺿﻬﻢ ﻣِﻨﻬﺎ ﰲ ﺍﻟﹾﺒﺮﺯﺥِ ﺃﹶﺑﺪﺍﻧﺎ ﺧﻴﺮﺍ ﻣِﻨﻬﺎ ،ﺗﻜﹸﻮﻥﹸ ﻓِﻴﻬﺎ ﺇﱃ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔ ،ﻭﻳﻜﹸﻮﻥﹸ ﻧﻌﻴﻤﻬﺎ ﺑِﻮﺍﺳِﻄﹶﺔ ﺗِﻠﹾﻚ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ ﺃﹶﻛﹾﻤﻞﹶ ﻣِﻦ ﺗﻨﻌﻢِ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﺍﻟﹾﻤﺠﺮﺩﺓ ﻋﻨﻬﺎ. ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻧﺖ ﻧﺴﻤﺔ ﺍﻟﹾﻤﺆﻣِﻦِ ﰲ ﺻﻮﺭﺓ ﻃﹶﻴﺮٍ ،ﺃﹶﻭ ﻛﹶﻄﹶﻴﺮٍ ،ﻭﻧﺴﻤﺔ ﺍﻟﺸﻬِﻴﺪِ ﰲ ﺟﻮﻑِ ﻃﹶﻴﺮٍ. ﻭﺗﺄﹶﻣﻞﹾ ﻟﹶﻔﹾﻆﹶ ﺍﻟﹾﺤﺪِﻳﺜﹶﻴﻦِ ،ﻓﻔﻲ ﺍﻟﹾﻤﻮﻃﱠﺄِ ﺃﹶﻥﱠ ﻛﹶﻌﺐ ﺑﻦ ﻣﺎﻟِﻚٍ ﻛﹶﺎﻥﹶ ﻳﺤﺪﺙﹸ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲ rﻗﹶﺎﻝﹶ: }ﺇِﻥﱠ ﻧﺴﻤﺔ ﺍﻟﹾﻤﺆﻣِﻦِ ﻃﹶﺎﺋِﺮٍ ﻳﻌﻠﹶﻖ ﰲ ﺷﺠﺮِ ﺍﻟﹾﺠﻨﺔ ،ﺣﱴ ﻳﺮﺟِﻌﻪ ﺍﷲ ﺇﱃ ﺟﺴﺪِﻩ ﻳﻮﻡ ﻳﺒﻌﺜﹸﻪ{ )(٣؛ ﻓﻘﻮﻟﻪ " :ﻧﺴﻤﺔ ﺍﻟﹾﻤﺆﻣِﻦِ " ﺗﻌﻢ ﺍﻟﺸﻬِﻴﺪ ﻭﻏﲑﻩ ،ﺛﹸﻢ ﺧﺺ ﺍﻟﺸﻬِﻴﺪ ﺑِﺄﹶﻥﹾ ﻗﹶﺎﻝﹶ: }ﻫﻲ ﰲ ﺟﻮﻑِ ﻃﹶﻴﺮٍ ﺧﻀﺮٍ{ ) ، (٤ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻧﻬﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﰲ ﺟﻮﻑِ ﻃﹶﻴﺮٍ ﺻﺪﻕ ﻋﻠﹶﻴﻬﺎ ﺃﹶﻧﻬﺎ ﻃﹶﻴﺮ ،ﻓﹶﺘﺪﺧﻞﹸ ﰲ ﻋﻤﻮﻡِ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﹾﺂﺧﺮِ ﺑِﻬﺬﹶﺍ ﺍﻟِﺎﻋﺘِﺒﺎﺭِ ،ﻓﹶﻨﺼِﻴﺒﻬﻢ ﻣِﻦ ﺍﻟﻨﻌِﻴﻢِ ﰲ ﺍﻟﹾﺒﺮﺯﺥِ ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻦ ﻧﺼِﻴﺐِ ﻏﹶﻴﺮِﻫِﻢ ﻣِﻦ ﺍﻟﹾﺄﹶﻣﻮﺍﺕِ ﻋﻠﻰ ﻓﹸﺮﺷِﻬِﻢ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻴﺖ ] ﻋﻠﻰ ﻓﺮﺍﺷﻪ [
)(٥
) (1ﺳﻮﺭﺓ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺁﻳﺔ . ١٥٤ ) (2ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ ) ، (٢٥٢٠ﺃﲪﺪ ). (٢٦٦/١ ) (3ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٧٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٧١ﺃﲪﺪ ) ، (٤٥٦/٣ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ ). (٥٦٦ ) (4ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٨٧ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٣٠١١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳉﻬﺎﺩ ) ، (٢٨٠١ﺍﻟﺪﺍﺭﻣﻲ ﺍﳉﻬﺎﺩ ). (٢٤١٠ ) (5ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﺳﺘﺪﺭﻛﻨﺎﻩ ﻣﻦ " ﺍﻟﺮﻭﺡ " ﺹ . ٩٨ﻥ . ٤٤٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻋﻠﹶﻰ ﺩﺭﺟﺔ ﻣِﻦ ﻛﹶﺜِﲑٍ ﻣِﻨﻬﻢ ] ،ﻓﻠﻪ [ ) (١ﻧﻌِﻴﻢ ﻳﺨﺘﺺ ﺑﻪ ﻟﹶﺎ ﻳﺸﺎﺭِﻛﹸﻪ ﻓﻴﻪ ﻣﻦ ﻫﻮ ﺩﻭﻧﻪ ،ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ .ﻭﺣﺮﻡ ﺍﷲ ﻋﻠﻰ ﺍﻟﹾﺄﹶﺭﺽِ ﺃﹶﻥﹾ ﺗﺄﹾﻛﹸﻞﹶ ﺃﹶﺟﺴﺎﺩ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻛﹶﻤﺎ ﺭﻭِﻱ ﰲ ﺍﻟﺴﻨﻦِ .ﻭﺃﹶﻣﺎ ﺍﻟﺸﻬﺪﺍﺀُ ﻓﹶﻘﹶﺪ ﺷﻮﻫِﺪ ﻣِﻨﻬﻢ ﺑﻌﺪ ﻣﺪﺩٍ ﻣِﻦ ﺩﻓﹾﻨِﻪ ﻛﹶﻤﺎ ﻫﻮ ﻟﹶﻢ ﻳﺘﻐﻴﺮ ،ﻓﹶﻴﺤﺘﻤﻞﹸ ﺑﻘﹶﺎﺅﻩ ﻛﹶﺬﹶﻟِﻚ ﰲ ﺗﺮﺑﺘِﻪ ﺇﱃ ﻳﻮﻡِ ﻣﺤﺸﺮِﻩ ،ﻭﻳﺤﺘﻤﻞﹸ ﺃﻧﻪ ﻳﺒﻠﹶﻰ ﻣﻊ ﻃﹸﻮﻝِ ﺍﻟﹾﻤﺪﺓ ،ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ .ﻭﻛﹶﺄﹶﻧﻪ -ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ - ﻛﹸﻠﱠﻤﺎ ﻛﹶﺎﻧﺖِ ﺍﻟﺸﻬﺎﺩﺓ ﺃﹶﻛﹾﻤﻞﹶ ،ﻭﺍﻟﺸﻬِﻴﺪ ﺃﹶﻓﹾﻀﻞﹶ ،ﻛﹶﺎﻥﹶ ﺑﻘﹶﺎﺀُ ﺟﺴﺪِﻩ ﺃﹶﻃﹾﻮﻝﹶ.
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤﻌﺎﺩِ
ﺠﺰﺍﺀِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﺒﻌﺚِ ﻭﺍﻟﹾ ﻗﻮﻟﻪ ) :ﻭﻧﺆﻣِﻦ ﺑِﺎﻟﹾﺒﻌﺚِ ﻭﺟﺰﺍﺀِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ،ﻭﺍﻟﹾﻌﺮﺽِ ﻭﺍﻟﹾﺤِﺴﺎﺏِ ،ﻭﻗِﺮﺍﺀَﺓ ﺍﻟﹾﻜِﺘﺎﺏِ ،ﻭﺍﻟﺜﱠﻮﺍﺏِ ﻭﺍﻟﹾﻌِﻘﹶﺎﺏِ ،ﻭﺍﻟﺼﺮﺍﻁِ ﻭﺍﻟﹾﻤِﻴﺰﺍﻥِ (. ﺵ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤﻌﺎﺩِ ﻣِﻤﺎ ﺩﻝﱠ ﻋﻠﻴﻪ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﺍﻟﹾﻌﻘﹾﻞﹸ ﻭﺍﻟﹾﻔِﻄﹾﺮﺓ ﺍﻟﺴﻠِﻴﻤﺔ .ﻓﹶﺄﹶﺧﺒﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻨﻪ ﰲ ﻛِﺘﺎﺑِﻪ ﺍﻟﹾﻌﺰِﻳﺰِ ،ﻭﺃﹶﻗﹶﺎﻡ ﺍﻟﺪﻟِﻴﻞﹶ ﻋﻠﻴﻪ ،ﻭﺭﺩ ﻋﻠﻰ ﺍﳌﹸﻨﻜِﺮِﻳﻦ ،ﰲ ﻏﹶﺎﻟِﺐِ ﺳﻮﺭِ ﺍﻟﹾﻘﹸﺮﺁﻥِ. ﻭﺫﹶﻟِﻚ :ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﻛﹸﻠﱠﻬﻢ ﻣﺘﻔِﻘﹸﻮﻥﹶ ﻋﻠﻰ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑﺎﷲ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺈِﻗﹾﺮﺍﺭ ﺑِﺎﻟﺮﺏ ﻋﺎﻡ ﰲ ﺑﲏ ﺁﺩﻡ، ﻭﻫﻮ ﻓِﻄﹾﺮِﻱ ،ﻛﹸﻠﱡﻬﻢ ﻳﻘِﺮ ﺑِﺎﻟﺮﺏ ،ﺇِﻟﱠﺎ ﻣﻦ ﻋﺎﻧﺪ ،ﻛﹶﻔِﺮﻋﻮﻥﹶ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ،ﻓﹶﺈِﻥﱠ ﻣﻨﻜِﺮِﻳﻪ ﻛﹶﺜِﲑﻭﻥﹶ ،ﻭﻣﺤﻤﺪ r ﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺧﺎﺗﻢ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻭﻛﹶﺎﻥﹶ ﻗﹶﺪ ﺑﻌِﺚﹶ ﻫﻮ ﻭﺍﻟﺴﺎﻋﺔ ﻛﹶﻬﺎﺗﻴﻦِ. ﻭﻛﹶﺎﻥﹶ ﻫﻮ ﺍﻟﹾﺤﺎﺷِﺮ ﺍﻟﹾﻤﻘﹶﻔﱢﻲ
)(٢
-ﺑﻴﻦ ﺗﻔﹾﺼِﻴﻞﹶ ﺍﻟﹾﺂﺧِﺮﺓ ﺑﻴﺎﻧﺎ ﻟﹶﺎ ﻳﻮﺟﺪ ﰲ ﺷﻲﺀٍ ﻣِﻦ ﻛﹸﺘﺐِ
ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ .ﻭﻟِﻬﺬﹶﺍ ﻇﹶﻦ ﻃﹶﺎﺋِﻔﹶﺔ ﻣِﻦ ﺍﻟﹾﻤﺘﻔﹶﻠﹾﺴِﻔﹶﺔ ﻭﻧﺤﻮِﻫِﻢ ﺃﻧﻪ ﻟﹶﻢ ﻳﻔﹾﺼِﺢ ﺑِﻤﻌﺎﺩِ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ ﺇِﻟﱠﺎ ﻣﺤﻤﺪ
r
ﻭﺟﻌﻠﹸﻮﺍ ﻫﺬِﺍ ﺣﺠﺔ ﻟﹶﻬﻢ ﰲ ﺃﻧﻪ ﻣِﻦ ﺑﺎﺏِ ﺍﻟﺘﺨﻴِﻴﻞِ ﻭﺍﻟﹾﺨِﻄﹶﺎﺏِ ﺍﻟﹾﺠﻤﻬﻮﺭِﻱ !. ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺑﻴﻦ ﻣﻌﺎﺩ ﺍﻟﻨﻔﹾﺲِ ﻋِﻨﺪ ﺍﻟﹾﻤﻮﺕِ ،ﻭﻣﻌﺎﺩ ﺍﻟﹾﺒﺪﻥِ ﻋِﻨﺪ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﺍﻟﹾﻜﹸﺒﺮﻯ ،ﰲ ﻏﹶﻴﺮِ ﻣﻮﺿِﻊٍ .ﻭﻫﺆﻟﹶﺎﺀِ ﻳﻨﻜِﺮﻭﻥﹶ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﺍﻟﹾﻜﹸﺒﺮﻯ ،ﻭﻳﻨﻜِﺮﻭﻥﹶ ﻣﻌﺎﺩ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ ،ﻭﻳﻘﹸﻮﻝﹸ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﻣِﻨﻬﻢ: ﺃﻧﻪ ﻟﹶﻢ ﻳﺨﺒِﺮ ﺑﻪ ﺇِﻟﱠﺎ ﻣﺤﻤﺪ r ﻋﻠﻰ ﻃﹶﺮِﻳﻖِ ﺍﻟﺘﺨﻴِﻴﻞِ ! ! ﻭﻫﺬﹶﺍ ﻛﹶﺬِﺏ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﺍﻟﹾﻜﹸﺒﺮﻯ ﻫﻲ ) (1ﰲ ﺍﻷﺻﻞ ) :ﻓﻠﻬﻢ ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﺮﻭﺡ ﺹ . ٩٨ﻥ . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﳌﻔﻀﻲ " ! ﻭﻟﻴﺲ ﳍﺎ ﻣﻌﲎ ﰲ ﺃﲰﺎﺋﻪ .ﻭﺃﻗﺮﺏ ﺭﺳﻢ ﺇﻟﻴﻬﺎ ﻣﻦ ﺃﲰﺎﺋﻪ ﺍﳌﻘﻔﻲ ،ﺑﻀﻢ ﺍﳌﻴﻢ ﻭﻓﺘﺢ ﺍﻟﻘﺎﻑ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻔﺎﺀ ﺍﳌﻜﺴﻮﺭﺓ -ﻳﻌﲏ ﺃﻧﻪ ﻗﻔﻰ ﺍﻟﻨﺒﻴﲔ ،ﻓﺠﺎﺀ ﺑﻌﺪﻫﻢ ،ﻭﻛﺎﻥ ﺧﺘﺎﻣﻬﻢ . ٤٤٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻬِﻢﻠﹶﻴ ] ﻋﺮِﻫِﻢﻏﹶﻴﻰ ﻭﻋِﻴﺴ ﻭﻣﻮﺳﻰ ﻭﺍﻫِﻴﻢﺮ ﺇﱃ ﺇِﺑ،ٍﻮﺡ ﺇﱃ ﻧﻡ ﺁﺩ ﻣِﻦ،ِﺎﺀﺒِﻴ ﺍﻟﹾﺄﹶﻧﺪﻭﻓﹶﺔ ﻋِﻨﺮﻌﻣ .(١) [ ﻠﹶﺎﻡﺍﻟﺴ ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# tA$s%
} : ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﱃ،ﻡﺒِﻂﹶ ﺁﺩ ﺣِﲔِ ﺃﹸﻫﻣِﻦ
(٢)
[ ﺎ ﺍﷲ ﺑِﻬﺮﺒ ﺃﹶﺧﻗﹶﺪ] ﻭ
$pk÷]ÏBur tbqè?qßJs? $yg‹Ïùur tböqu‹øtrB $pkŽÏù tA$s% ÇËÍÈ &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9
:( ﻗﹶﺎﻝﹶ٤) {ÇÐÒÈ tbqèWyèö7ムÏQöqtƒ 4’n<Î) þ’ÎTö•ÏàRr'sù Éb>u‘ } : ﺍﻟﻠﱠﻌِﲔﻠِﻴﺲﺎ ﻗﹶﺎﻝﹶ ﺇِﺑﻟﹶﻤ( ﻭ٣) {ÇËÎÈ tbqã_t•øƒéB
.(٥) {ÇÑÊÈ ÏQqè=÷èyJø9$# ÏMø%uqø9$# ÏQöqtƒ 4’n<Î) ÇÑÉÈ tûïÌ•sàZßJø9$# z`ÏB y7¯RÎ*sù }
$pkŽÏù ö/ä.߉ŠÏèム§NèO ÇÊÐÈ $Y?$t7tR ÇÚö‘F{$# z`ÏiB /ä3tFu;/Rr& ª!$#ur
} : ﻓﹶﻘﹶﺎﻝﹶﻠﹶﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻮﺡﺎ ﻧﺃﹶﻣﻭ .(٦) {ÇÊÑÈ %[`#t•÷zÎ) öNà6ã_Ì•øƒä†ur
.(٧) {ÇÑËÈ ÉúïÏe$!$# uQöqtƒ ÓÉLt«ÿ‹ÏÜyz ’Í< t•Ïÿøótƒ br& ßìyJôÛr& ü“Ï%©!$#ur } :ﻠﹶﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﺍﻫِﻴﻢﺮﻗﹶﺎﻝﹶ ﺇِﺑﻭ
.(٨) {ÇÍÊÈ Ü>$|¡Åsø9$# ãPqà)tƒ tPöqtƒ tûüÏZÏB÷sßJù=Ï9ur £“t$Î!ºuqÏ9ur ’Í< ö•Ïÿøî$# $oY-/u‘ } :ﻗﹶﺎﻝﹶ ﻭ.ﺔﺇﱃ ﺁﺧِﺮِ ﺍﻟﹾﻘِﺼ .( ﺍﻵﻳﺔ٩) {( 4’tAöqyJø9$# Ç‘ósè? y#ø‹Ÿ2 ‘ÏRÍ‘r& Éb>u‘ } :ﻗﹶﺎﻝﹶﻭ 3“t“ôfçGÏ9 $pkŽÏÿ÷zé& ߊ%x.r& îpuŠÏ?#uä sptã$¡¡9$# ¨bÎ)
} :ﺎﻩﺎﺟﺎ ﻧ ﻓﹶﻘﹶﺎﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﻟﹶﻤ،ﻠﹶﺎﻡﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﺃﹶﻣﻭ
. ﻥ. ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ. ( ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ1) . ﻥ. ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ. ( ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ2) . ٢٥ ، ٢٤ ﺍﻑِ ﺍﻵﻳﺘﺎﻥﺮ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋ3) . ٧٩ ( ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ4) . ٨١ ، ٨٠ ( ﺳﻮﺭﺓ ﺹ ﺍﻵﻳﺘﺎﻥ5) . ١٨ - ١٧ ﻮﺡٍ ﺍﻵﻳﺘﺎﻥ( ﺳﻮﺭﺓ ﻧ6) . ٨٢ ﺍﺀِ ﺁﻳﺔﺮﻌ( ﺳﻮﺭﺓ ﺍﻟﺸ7) . ٤١ ﺁﻳﺔﺍﻫِﻴﻢﺮ( ﺳﻮﺭﺓ ﺇِﺑ8) . ٢٦٠ ﺓ ﺁﻳﺔﻘﹶﺮ( ﺳﻮﺭﺓ ﺍﻟﹾﺒ9) ٤٤٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÊÏÈ 3“yŠ÷ŽtIsù çm1uqyd yìt7¨?$#ur $pkÍ5 ß`ÏB÷sムžw `tB $pk÷]tã y7¯R£‰ÝÁtƒ Ÿxsù ÇÊÎÈ 4Ótëó¡n@ $yJÎ/ ¤§øÿtR ‘@ä. :ﺔ ﻋﻨﻪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ ﺣِﻜﹶﺎﻳ،ﻰﻮﺳ ﺑِﻤﻦﺎ ﺁﻣﻤﺇِﻧ ﻭ،ﺎﺩﻌ ﺍﻟﹾﻤﻠﹶﻢﻌﻥﹶ ﻛﹶﺎﻥﹶ ﻳﻮﻋ ﺁﻝِ ﻓِﺮﻣِﻦﺆﻞﹾ ﻣﺑ 3 5OϹ%tæ ô`ÏB «!$# z`ÏiB Nä3s9 $tB tûïÌ•Î/ô‰ãB tbq—9uqè? tPöqtƒ ÇÌËÈ ÏŠ$uZ-F9$# tPöqtƒ ö/ä3ø‹n=tæ ß$%s{r& þ’ÎoTÎ) ÏQöqs)»tƒur $u‹÷R‘‰9$# äo4qu‹ysø9$# ÍnÉ‹»yd $yJ¯RÎ) ÉQöqs)»tƒ £‰x©r& šcöqtãö•Ïù tA#uä (#þqè=Åz÷Šr&
} :( ﺇﱃ ﻗﻮﻟﻪ٢) {ÇÌÌÈ 7Š$yd
} :ﺇﱃ ﻗﻮﻟﻪ
(٣)
{ÇÌÒÈ
Íot•ÅzFy$# ’Îûur ZpuZ|¡ym $u‹÷R‘‰9$# ÍnÉ‹»yd ’Îû $uZs9 ó=çGò2$#ur *
}
ô`ÏB ¼çms9 $yJsù ª!$# È@Î=ôÒム`tBur
Í‘#t•s)ø9$# â‘#yŠ }‘Ïd not•ÅzFy$# ¨bÎ)ur Óì»tFtB
} :ﻗﹶﺎﻝﹶ ﻣﻮﺳﻰ ﻭ.(٤) {ÇÍÏÈ É>#x‹yèø9$# .(٥) {4 y7ø‹s9Î) !$tRô‰èd $¯RÎ)
4’tAöqyJø9$# ª!$# Ç‘ósムy7Ï9ºx‹x. 4 $pkÅÕ÷èt7Î/ çnqç/ÎŽôÑ$# $uZù=à)sù
} :ﺓﻘﹶﺮﺔ ﺍﻟﹾﺒ ﺍﷲ ﰲ ﻗِﺼﺮﺒ ﺃﹶﺧﻗﹶﺪﻭ
.(٦) {ÇÐÌÈ tbqè=É)÷ès? öNä3ª=yès9 ¾ÏmÏG»tƒ#uä öNà6ƒÌ•ãƒur ﻦ ﻋﺮﺒﺃﹶﺧ ﻭ،ِﺁﻥ[ ﺍﻟﹾﻘﹸﺮﺎﺕٍ ]ﻣِﻦ ﰲ ﺁﻳ،ﺬِﺭِﻳﻦﻨﻣ ﻭﺮِﻳﻦﺸﺒﻞﹶ ﻣﺳﻞﹶ ﺍﻟﺮﺳ ﺍﷲ ﺃﻧﻪ ﺃﹶﺭﺮﺒ ﺃﹶﺧﻗﹶﺪﻭ öNä3În/u‘ ÏM»tƒ#uä öNä3ø‹n=tæ tbqè=÷Gtƒ ö/ä3ZÏiB ×@ߙ①öNä3Ï?ù'tƒ öNs9r& (٧)
} :ﺎﻬﺘﻧﺰ ﺧﻢ ﺇِﺫﹶﺍ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢﻬﺎﺭِ ﺃﹶﻧﻞِ ﺍﻟﻨﺃﹶﻫ
{ÇÐÊÈ tûïÍ•Ïÿ»s3ø9$# ’n?tã É>#x‹yèø9$# èpyJÎ=x. ôM¤)ym ô`Å3»s9ur 4’n?t/ (#qä9$s% 4 #x‹»yd öNä3ÏBöqtƒ uä!$s)Ï9 öNä3tRrâ‘É‹Zãƒur
.ﺬﹶﺍ ﻫﻣِﻬِﻢﻮ ﻟِﻘﹶﺎﺀَ ﻳﻢﻬﺗﺬﹶﺭﻞﹶ ﺃﹶﻧﺳ ﺃﹶﻥﱠ ﺍﻟﺮﻢﻨﻬ ﺟﺍﺧِﻠِﲔﺎﻑِ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﺍﻟﺪﻨ ﺃﹶﺻ ﻣِﻦﺍﻑﺘِﺮﺬﹶﺍ ﺍﻋﻫﻭ ﺔﺎﻣ ﻓﹶﻌ.ﺓﺍﻟﹾﺂﺧِﺮﺎ ﻭﻴﻧ ﰲ ﺍﻟﺪﺬﹾﻧِﺒِﲔﺎﺕِ ﺍﻟﹾﻤﻘﹸﻮﺑ ﻋ ﻣِﻦﻢﻬﻤﺎﺗ ﺑﻪ ﺧﺬﹶﺭﺎ ﺃﹶﻧﻭﺍ ﺑِﻤﺬﹶﺭﻞِ ﺃﹶﻧﺳ ﺍﻟﺮﻤِﻴﻊﻓﹶﺠ . ١٦ ، ١٥ ( ﺳﻮﺭﺓ ﻃﻪ ﺍﻵﻳﺘﺎﻥ1) . ٣٣ ، ٣٢ ( ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺍﻵﻳﺘﺎﻥ2) . ٣٩ ( ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺁﻳﺔ3) . ٤٦ : ( ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ4) . ١٥٦ ﺍﻑِ ﺁﻳﺔﺮ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻋ5) . ٧٣ ﺓ ﺁﻳﺔﻘﹶﺮ( ﺳﻮﺭﺓ ﺍﻟﹾﺒ6) . ٧١ : ( ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ7) ٤٤٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.ﺓﺍﻟﹾﺂﺧِﺮﺎ ﻭﻴﻧ ﰲ ﺍﻟﺪ:ﺎ ﻓِﻴﻬ ﺫﹶﻟِﻚﺬﹾﻛﹶﺮ ﻳ،ِﻋِﻴﺪﺍﻟﹾﻮﺪِ ﻭﻋ ﺍﻟﹾﻮﺎ ﺫِﻛﹾﺮﺁﻥِ ﺍﻟﱵ ﻓِﻴﻬﺭِ ﺍﻟﹾﻘﹸﺮﻮﺳ ( èptã$¡¡9$# $oY•Ï?ù's? Ÿw (#rã•xÿx. tûïÏ%©!$# tA$s%ur š•tRqä«Î6.^tFó¡tƒur *
} : ﻓﹶﻘﹶﺎﻝﹶ،ِﺎﺩﻌ ﺑﻪ ﻋﻠﻰ ﺍﻟﹾﻤﻘﹾﺴِﻢﻪ ﺃﹶﻥﹾ ﻳﺒِﻴ ﻧﺮﺃﹶﻣﻭ
} :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ ﻭ.( ﺍﻵﻳﺎﺕ١) {( É=ø‹tóø9$# ÉOÎ=»tã öNà6¨Zt•Ï?ù'tGs9 ’În1u‘ur 4’n?t/ ö@è%
:ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ ﻭ.(٢) {ÇÎÌÈ
šúïÌ“Éf÷èßJÎ/ OçFRr& !$tBur ( A,yss9 ¼çm¯RÎ) þ’În1u‘ur “Î) ö@è% ( uqèd <,ymr&
y7Ï9ºsŒur 4 ÷Läêù=ÏHxå $yJÎ/ ¨bàs¬7t^çGs9 §NèO £`èVyèö6çGs9 ’În1u‘ur 4’n?t/ ö@è% 4 (#qèVyèö7ム`©9 br& (#ÿrã•xÿx. tûïÏ%©!$# zNtãy—
}
.(٣) {ÇÐÈ ×Ž•Å¡o„ «!$# ’n?tã z>uŽtIø%$#
} .(٤) {ÇÊÈ
ã•yJs)ø9$# ¨,t±S$#ur èptã$¡¡9$# ÏMt/uŽtIø%$#
ÇÊÈ 8ìÏ%#ur 5>#x‹yèÎ/ 7@ͬ!$y™ tAr'y™
} .(٥) {ÇÊÈ
.(٧) {ÇÐÈ $Y7ƒÌ•s% çm1t•tRur
tbqàÊÌ•÷è•B 7's#øÿxî ’Îû öNèdur öNßgç/$|¡Ïm Ĩ$¨Y=Ï9
ÇÏÈ #Y‰‹Ïèt/ ¼çmtR÷rt•tƒ öNåk¨XÎ)
ãNåkøEuä!%y` #sŒÎ) #Ó¨Lym ( «!$# Ïä!$s)Î=Î/ (#qç/¤‹x. tûïÏ%©!$# uŽÅ£yz ô‰s% ’Îû šcrâ‘$yJムtûïÏ%©!$# ¨bÎ) Iwr&
} : ﻓﹶﻘﹶﺎﻝﹶ،ﺎﺍﺑِﻬﻦِ ﺍﻗﹾﺘِﺮ ﻋﺮﺒﺃﹶﺧﻭ
} .(٨) {$pkŽÏù
} :( ﺇﱃ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ٦) {tûïÌ•Ïÿ»x6ù=Ïj9
} : ﻓﹶﻘﹶﺎﻝﹶ،ِﺎﺩﻌ ﺑِﺎﻟﹾﻤﻜﹶﺬﱢﺑِﲔ ﺍﻟﹾﻤﺫﹶﻡﻭ
$uZôÛ§•sù $tB 4’n?tã $oYs?uŽô£ys»tƒ (#qä9$s% ZptFøót/ èptã$¡¡9$#
7e7x© ’Îû öNèd ö@t/ 4 Íot•ÅzFy$# ’Îû öNßgßJù=Ïæ x8u‘º¨Š$# È@t/
} .(٩) {ÇÊÑÈ >‰‹Ïèt/
¤@»n=|Ê ’Å"s9 Ïptã$¡¡9$#
. ٣ ﺄٍ ﺁﻳﺔﺒ( ﺳﻮﺭﺓ ﺳ1) . ٥٣ ﺁﻳﺔﻧﺲﻮ( ﺳﻮﺭﺓ ﻳ2) . ٧ ﻦِ ﺁﻳﺔﺎﺑﻐ( ﺳﻮﺭﺓ ﺍﻟﺘ3) . ١ ﺮِ ﺁﻳﺔ( ﺳﻮﺭﺓ ﺍﻟﹾﻘﹶﻤ4) . ١ ﺎﺀِ ﺁﻳﺔﺒِﻴ( ﺳﻮﺭﺓ ﺍﻟﹾﺄﹶﻧ5) . ٢ ، ١ ﺎﺭِﺝِ ﺍﻵﻳﺘﺎﻥﻌ( ﺳﻮﺭﺓ ﺍﻟﹾﻤ6) . ٧ ، ٦ ﺎﺭِﺝِ ﺍﻵﻳﺘﺎﻥﻌ( ﺳﻮﺭﺓ ﺍﻟﹾﻤ7) . ٣١ ( ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ8) . ١٨ ﻯ ﺁﻳﺔﻮﺭ( ﺳﻮﺭﺓ ﺍﻟﺸ9) ٤٥٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ª!$# ß]yèö7tƒ Ÿw öNÎgÏZ»yJ÷ƒr& y‰ôgy_ «!$$Î/ (#qßJ|¡ø%r&ur öNåk¨Xr& (#ÿrã•xÿx. šúïÏ%©!$# zOn=÷èu‹Ï9ur
} .(١) {ÇÏÏÈ
} :ﺇﱃ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ
(٢)
{$y)ym
Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur $ygŠÏù |=÷ƒu‘ žw ×puŠÏ?Uy sptã$¡¡9$# ¨bÎ)
tbqßJtã $yg÷YÏiB Nèd ö@t/ ( $pk÷]ÏiB
Ïmø‹n=tã #´‰ôãur 4’n?t/ 4 ßNqßJtƒ `tB
} .(٣) {ÇÌÒÈ
öNßg1urù'¨B ( $tJß¹ur $VJõ3ç/ur $\ŠôJãã öNÎgÏdqã_ãr 4’n?tã ÏpyJ»uŠÉ)ø9$# tPöqtƒ öNèdçŽà³øtwUur
tûüÎ/É‹»Ÿ2 (#qçR%x.
} .(٤) {ÇÎÒÈ šcqãYÏB÷sãƒ
$¨Zä. #sŒÏär& (#þqä9$s%ur $uZÏG»tƒ$t«Î/ (#rã•xÿx. öNßg¯Rr'Î/ Nèdät!#t“y_ y7Ï9ºsŒ ÇÒÐÈ #ZŽ•Ïèy™ óOßg»tR÷ŠÎ— ôMt7yz $yJ¯=à2 ( æL©èygy_
ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# ©!$# ¨br& (#÷rt•tƒ öNs9urr& * ÇÒÑÈ #´‰ƒÏ‰y` $Z)ù=yz tbqèOqãèö7yJs9 $¯RÏär& $¹G»sùâ‘ur $VJ»sàÏã žwÎ) tbqßJÎ =»© à9$ # ’n1r'sù ÏmŠÏù |=÷ ƒu‘ žw Wx y_r& óOß gs9 Ÿ@yèy_ur óOß gn =÷VÏ B t,è =øƒ s† br& #’n?tã î‘ÏŠ $s% uÚö‘F{ $# ur ö@è % * ÇÍÒÈ #Y‰ƒÏ‰y` $Z)ù=yz tbqèOqãèö7yJs9 $¯RÏär& $¹G»sùâ‘ur $VJ»sàÏã $¨Zä. #sŒÏär& (#þqä9$s%ur
} .(٥) {ÇÒÒÈ
#Y‘qàÿä .
`tB tbqä9qà)u Š|¡ sù 4 ö/ä .Í‘rß‰ß ¹ †Îû çŽã9 ò 6tƒ $£JÏiB $Z)ù= yz ÷rr& ÇÎÉÈ #´‰ ƒÏ ‰tn ÷rr& ¸ou‘$yfÏm (#qçR qä . ( uqèd 4ÓtLt B šcqä9qà )t ƒur öNå ky •râ äâ‘ y7ø‹s9 Î) tbqà ÒÉó÷ Zã• |¡sù 4 ;o§•t B tA¨rr& öNä.t •sÜsù “Ï%©!$ # È@è% ( $tR߉‹Ïèã ƒ bÎ) tbq‘ ZÝ às?u r ¾Ínωô Jpt¿ 2 š cqç7‹ÉftGó ¡tFsù öNä .qãã ô‰t ƒ tP öqtƒ ÇÎÊÈ $Y6ƒÌ•s % šcqä3t ƒ br& #Ó|¤tã ö@è%
.(٦) {ÇÎËÈ Wx‹Î=s% žwÎ) óOçFø[Î6©9
$VJ»sàÏã $¨Zä. #sŒÏär&
} :ﻟﹰﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﻭﻢﻬ ﻓﹶﺈِﻧ:ِﻔﹾﺼِﻴﻞﺍﻝٍ ﻋﻠﻰ ﺍﻟﺘﺆ ﻛﹸﻞﱢ ﺳﻦﻮﺍ ﺑﻪ ﻋﺎ ﺃﹸﺟِﻴﺒﻞﹾ ﻣﺄﹶﻣﻓﹶﺘ
ﺇِﻥﹾ:ِﺍﻝﺆﺬﹶﺍ ﺍﻟﺴﺍﺏِ ﻫﻮ ﰲ ﺟﻢ( ؟ ! ﻓﹶﻘِﻴﻞﹶ ﻟﹶﻬ٧) {ÇÍÒÈ
#Y‰ƒÏ‰y` $Z)ù=yz tbqèOqãèö7yJs9 $¯RÏär& $¹G»sùâ‘ur
. ٦٦ ﻞِ ﺁﻳﺔﻤ( ﺳﻮﺭﺓ ﺍﻟﻨ1) . ٣٨ ﻞِ ﺁﻳﺔﺤ( ﺳﻮﺭﺓ ﺍﻟﻨ2) . ٣٩ ﻞِ ﺁﻳﺔﺤ( ﺳﻮﺭﺓ ﺍﻟﻨ3) . ٥٩ ( ﺳﻮﺭﺓ ﻏﹶﺎﻓِﺮٍ ﺁﻳﺔ4) . ٩٩ - ٩٧ ِﺍﺀﺮ( ﺍﻟﹾﺈِﺳ5) . ٥٢ - ٤٩ ِﺍﺀﺮ( ﺍﻟﹾﺈِﺳ6) . ٤٩ : ( ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ7) ٤٥١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﹸﻛﻨﺘﻢ ﺗﺰﻋﻤﻮﻥﹶ ﺃﻧﻪ ﻟﹶﺎ ﺧﺎﻟِﻖ ﻟﹶﻜﹸﻢ ﻭﻟﹶﺎ ﺭﺏ ﻟﹶﻜﹸﻢ ،ﻓﹶﻬﻠﱠﺎ ﹸﻛﻨﺘﻢ ﺧﻠﹾﻘﹰﺎ ﻟﹶﺎ ﻳ ﹾﻔﻨِﻴﻪ ﺍﻟﹾﻤﻮﺕ ،ﻛﹶﺎﻟﹾﺤِﺠﺎﺭﺓ ﻭﺍﻟﹾﺤﺪِﻳﺪِ ﻭﻣﺎ ﻫﻮ ﺃﹶﻛﹾﺒﺮ ﰲ ﺻﺪﻭﺭِﻛﹸﻢ ﻣِﻦ ﺫﹶﻟِﻚ ؟ ! ﻓﹶﺈِﻥﹾ ﻗﹸﻠﹾﺘﻢ :ﻛﹸﻨﺎ ﺧﻠﹾﻘﹰﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﹶﺔ ﺍﻟﱵ ﻟﹶﺎ ﺗﻘﹾﺒﻞﹸ ﺍﻟﹾﺒﻘﹶﺎﺀَ -ﻓﹶﻤﺎ ﺍﻟﺬﻱ ﻳﺤﻮﻝﹸ ﺑﻴﻦ ﺧﺎﻟِﻘِﻜﹸﻢ ﻭﻣﻨﺸِﺌِﻜﹸﻢ ﻭﺑﻴﻦ ﺇِﻋﺎﺩﺗِﻜﹸﻢ ﺧﻠﹾﻘﹰﺎ ﺟﺪِﻳﺪﺍ؟! ﻭﻟِ ﹾﻠﺤﺠﺔ ﺗﻘﹾﺪِﻳﺮ ﺁﺧﺮ ،ﻭﻫﻮ :ﻟﹶﻮ ﻛﹸﻨﺘﻢ ﻣِﻦ ﺣِﺠﺎﺭﺓ ﺃﹶﻭ ﺣﺪِﻳﺪٍ ﺃﹶﻭ ﺧﻠﹾﻖٍ ﺃﹶﻛﹾﺒﺮ ﻣِﻨﻬﻤﺎ] ،ﻓﺈﻧﻪ[ ﻗﹶﺎﺩِﺭ ﻋﻠﻰ ﺃﹶﻥﹾ ﻳﻔﹾﻨِﻴﻜﹸﻢ ﻭﻳﺤِﻴﻞﹶ ﺫﹶﻭﺍﺗﻜﹸﻢ ،ﻭﻳﻨﻘﹸﻠﹶﻬﺎ ﻣِﻦ ﺣﺎﻝٍ ﺇﱃ ﺣﺎﻝٍ ،ﻭﻣﻦ ﻳﻘﹾﺪِﺭ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻑِ ﰲ ﻫﺬﻩ ﺍﻟﹾﺄﹶﺟﺴﺎﻡِ ،ﻣﻊ ﺷِﺪﺗِﻬﺎ ﻭﺻﻠﹶﺎﺑﺘِﻬﺎ ،ﺑِﺎﻟﹾﺈِﻓﹾﻨﺎﺀِ ﻭﺍﻟﹾﺈِﺣﺎﻟﹶﺔ -ﻓﹶﻤﺎ ﺍﻟﺬﻱ ﻳﻌﺠِﺰﻩ ﻓِﻴﻤﺎ ﺩﻭﻧﻬﺎ ؟ ﺛﹸﻢ ﺃﹶﺧﺒﺮ ﺃﹶﻧﻬﻢ ﻳﺴﺄﹶﻟﹸﻮﻥﹶ ] ﺳﺆﺍﻟﹰﺎ ﺁﺧﺮ[ ﺟﺴﻮﻣﻨﺎ ﻭﻓﹶﻨِﻴﺖ ؟ ﻓﹶﺄﹶﺟﺎﺑﻬﻢ ﺑﻘﻮﻟﻪ} :
)(١
ﺑِﻘﹶﻮﻟِﻬِﻢ} :
$tR߉‹Ïèム`tB
;o§•tB tA¨rr& öNä.t•sÜsù “Ï%©!$# È@è%
({
)(٢
ﺇِﺫﹶﺍ ﺍﺳﺘﺤﺎﻟﹶﺖ
.(٣) {4ﻓﹶﻠﹶﻤﺎ ﺃﹶﺧﺬﹶﺗﻬﻢ
ﺍﹾﻟﺤﺠﺔ ،ﻭﻟﹶﺰِﻣﻬﻢ ﺣﻜﹾﻤﻬﺎ ،ﺍﻧﺘﻘﹶﻠﹸﻮﺍ ﺇﱃ ﺳﺆﺍﻝٍ ﺁﺧﺮ ﻳﺘﻌﻠﱠﻠﹸﻮﻥﹶ ﺑﻪ ﺑِﻌِﻠﹶﻞِ ﺍﻟﹾﻤﻨﻘﹶﻄِﻊِ ،ﻭﻫﻮ ﻗﹶﻮﻟﹸﻬﻢ: ﻣﱴ ﻫﻮ ؟ ﻓﹶﺄﹸﺟِﻴﺒﻮﺍ ﺑﻘﻮﻟﻪ.(٤) {ÇÎÊÈ $Y6ƒÌ•s% šcqä3tƒ br& #Ó|¤tã } : ﻭﻣِﻦ ﻫﺬﹶﺍ ﻗﻮﻟﻪ} :
‘ ÒOŠÏ Bu
{ÇÐÑÈ
)(٥
}‘Édu r zN»sàÏè ø9$# ÄÓ÷ Õム`t B tA$s% ( ¼çms )ù =y z zÓŤtR ur WxsW tB $oYs9 z>u ŽŸÑ ur
ﺇﱃ ﺁﺧِﺮِ ﺍﻟﺴﻮﺭﺓ .ﻓﹶﻠﹶﻮ ﺭﺍﻡ ﺃﹶﻋﻠﹶﻢ ﺍﻟﹾﺒﺸﺮِ ﻭﺃﹶﻓﹾ ﺼﺤﻬﻢ ﻭﺃﹶﻗﹾﺪﺭﻫﻢ ﻋﻠﻰ
ﺍﻟﹾﺒﻴﺎﻥِ ،ﺃﹶﻥﹾ ﻳﺄﰐ ﺑِﺄﹶﺣﺴﻦ ﻣِﻦ ﻫﺬﻩ ﺍﻟﹾﺤﺠﺔ ،ﺃﹶﻭ ﺑِﻤِﺜﹾﻠِﻬﺎ ،ﺑِﺄﹶﻟﹾﻔﹶﺎﻅٍ ﺗﺸﺎﺑِﻪ ﻫﺬﻩ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹶ ﰲ ﺍﻟﹾﺈِﳚﺎﺯِ ﻭﻭﺿﺢِ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔ ) (٦ﻭﺻِﺤﺔ ﺍﻟﹾﺒﺮﻫﺎﻥِ -ﻟﹶﻤﺎ ﻗﹶﺪﺭ .ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻓﹾﺘﺘﺢ ﻫﺬﻩ ﺍﻟﹾﺤﺠﺔ ﺑِﺴﺆﺍﻝٍ ﺃﹶﻭﺭﺩﻩ
) (1ﰲ ﺍﻷﺻﻞ ) :ﺁﺧﺮﺍ ( ﻓﻘﻂ .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻛﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ ،ﻭﻛﻤﺎ ﰲ ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ . ١٠٣ / ١ﻥ . ) (2ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٥١ : ) (3ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٥١ : ) (4ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٥١ : ) (5ﻳﺲ . ٧٨ ) (6ﺍﻟﻮﺿﺢ ،ﺑﻔﺘﺤﺘﲔ :ﺍﻟﻀﻮﺀ ﻭﺍﻟﺒﻴﺎﺽ .ﻳﺮﻳﺪ ﻧﺼﻮﻉ ﺍﻷﺩﻟﺔ ﻭﺍﻧﺘﺸﺎﺭ ﺿﻮﺋﻬﺎ ﻛﻀﻮﺀ ﺍﻟﻨﻬﺎﺭ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻭﻭﺿﻊ ﺍﻷﺩﻟﺔ " .ﻭﻫﻮ -ﻓﻴﻤﺎ ﺃﺭﻯ -ﲢﺮﻳﻒ . ٤٥٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﻠﹾﺤِﺪ ،ﺍﻗﹾﺘﻀﻰ ﺟﻮﺍﺑﺎ ،ﻓﹶﻜﹶﺎﻥﹶ ﰲ ﻗﻮﻟﻪ ] (١) {( ¼çms)ù=yz zÓŤtRur } :ﻣﺎ ﻭﻓﹶﻰ [ ) (٢ﺑِﺎﻟﹾﺠﻮﺍﺏِ، ﻭﺃﹶﻗﹶﺎﻡ ﺍﹾﻟﺤﺠﺔ ﻭﺃﹶﺯﺍﻝﹶ ﺍﻟﺸﺒﻬﺔ ] ،ﻟﻮﻻ ﻣﺎ [ ) (٣ﺃﹶﺭﺍﺩ ﺳﺒﺤﺎﻧﻪ ] ﻣِﻦ (٤) [ ﺗﺄﹾﻛِﻴﺪِ ﺍﻟﹾﺤﺠﺔ ﻭﺯِﻳﺎﺩﺓ ﺗﻘﹾﺮِﻳﺮِﻫﺎ -ﻓﹶﻘﹶﺎﻝﹶ (٥) {( ;o§•tB tA¨rr& !$ydr't±Sr& ü“Ï%©!$# $pkŽÍ‹ósムö@è% } :ﻓﹶﺎﺣﺘﺞ ﺑِﺎﻟﹾﺈِﺑﺪﺍﺀِ ﻋﻠﻰ ﺍﻟﹾﺈِﻋﺎﺩﺓ، ]ﻭﺑِﺎﻟﻨﺸﺄﹶﺓ ﺍﻷﻭﱃ[ ) (٦ﻋﻠﻰ ﺍﻟﻨﺸﺄﹶﺓ ﺍﻷﺧﺮﻯ .ﺇِﺫﹾ ﻛﻞﱡ ﻋﺎﻗِﻞٍ ﻳﻌﻠﹶﻢ ] ﻋﻠﻤﺎ [ ) (٧ﺿﺮﻭﺭِﻳﺎ ﺃﹶﻥﱠ ﻣﻦ ﻗﹶﺪﺭ ﻋﻠﻰ ﻫﺬﻩ ] ﻗﹶﺪﺭ ﻋﻠﻰ ﻫﺬﻩ [ ) (٨ﻭﺃﻧﻪ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻋﺎﺟِﺰﺍ ﻋﻦِ ﺍﻟﺜﱠﺎﻧِﻴﺔ ﻟﹶﻜﹶﺎﻥﹶ ﻋﻦِ ﺍﻷﻭﱃ ﺃﹶﻋﺠﺰ ﻭﺃﹶﻋﺠﺰ .ﻭﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺨﻠﹾﻖ ﻳﺴﺘﻠﹾﺰِﻡ ﻗﹸﺪﺭﺓ ﺍﻟﹾﺨﺎﻟِﻖِ ﻋﻠﻰ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻭﻋِﻠﹾﻤﻪ ﺑِﺘﻔﹶﺎﺻِﻴﻞِ ﺧﻠﹾﻘِﻪ - ﺃﹶﺗﺒﻊ ﺫﹶﻟِﻚ ﺑﻘﻮﻟﻪ} :
íOŠÎ=tæ @,ù=yz Èe@ä3Î/ uqèdur
.(٩) {ÇÐÒÈﻓﹶﻬﻮ ﻋﻠِﻴﻢ ﺑِﺘﻔﹶﺎﺻِﻴﻞِ ﺍﻟﹾﺨﻠﹾﻖِ ﺍﻟﹾﺄﹶﻭﻝِ
ﻭﺟﺰﺋِﻴﺎﺗِﻪ ،ﻭﻣﻮﺍﺩﻩ ﻭﺻﻮﺭﺗِﻪ ،ﻓﹶﻜﹶﺬﹶﻟِﻚ ﺍﻟﺜﺎﱐ .ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺗﺎﻡ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﻛﹶﺎﻣِﻞﹶ ﺍﻟﹾﻘﹸﺪﺭﺓ ،ﻛﹶﻴﻒ ﻳﺘﻌﺬﱠﺭ ﻋﻠﻴﻪ ﺃﹶﻥﹾ ﻳﺤﻴِﻲ ﺍﻟﹾﻌِﻈﹶﺎﻡ ﻭﻫﻲ ﺭﻣِﻴﻢ ؟. ﺛﹸﻢ ﺃﹶﻛﱠﺪ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺤﺠﺔ ﻗﹶﺎﻫِﺮﺓ ،ﻭﺑﺮﻫﺎﻥٍ ﻇﹶﺎﻫِﺮٍ ،ﻳﺘﻀﻤﻦ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳﺆﺍﻝِ ﻣﻠﹾﺤِﺪٍ ﺁﺧﺮ ﻳﻘﹸﻮﻝﹸ: ﺍﻟﹾﻌِﻈﹶﺎﻡ ﺇِﺫﹶﺍ ﺻﺎﺭﺕ ﺭﻣِﻴﻤﺎ ﻋﺎﺩﺕ ﻃﹶﺒِﻴﻌﺘﻬﺎ ﺑﺎﺭِﺩﺓ ﻳﺎﺑِﺴﺔ ،ﻭﺍﻟﹾﺤﻴﺎﺓ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﺎﺩﺗﻬﺎ ﻭﺣﺎﻣِﻠﹸﻬﺎ ﻃﹶﺒِﻴﻌﺘﻪ ﺣﺎﺭﺓ ﺭﻃﹾﺒﺔ -ﺑِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﹶﻣﺮِ ﺍﻟﹾﺒﻌﺚِ ،ﻓﻔﻴﻪ ﺍﻟﺪﻟِﻴﻞﹸ ﻭﺍﻟﹾﺠﻮﺍﺏ ،ﻓﹶﻘﹶﺎﻝﹶ: }
tbr߉Ï%qè? çm÷ZÏiB OçFRr& !#sŒÎ*sù #Y‘$tR ÎŽ|Ø÷zF{$# Ì•yf¤±9$# z`ÏiB /ä3s9 Ÿ@yèy_ “Ï%©!$#
.(١٠) {ÇÑÉÈﻓﹶﺄﹶﺧﺒﺮ
) (1ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٧٨ : ) (2ﰲ ﺍﻷﺻﻞ ) :ﻣﺎ ﻳﻔﻲ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﰲ ﺍﻷﺻﻞ ) :ﳌﺎ ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ . ١٠٠ / ١ﻥ . ) (4ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ . ١٠٠ / ١ﻥ . ) (5ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٧٩ : ) (6ﰲ ﺍﻷﺻﻞ ) :ﻭﺑﺎﻹﻧﺸﺎﺀ ﺍﻷﻭﻝ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ،ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (7ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺼﻮﺍﺏ ﺇﺛﺒﺎﺎ .ﻥ . ) (8ﺍﻟﺰﻳﺎﺩﺓ ﺿﺮﻭﺭﻳﺔ ،ﻳﻘﺘﻀﻴﻬﺎ ﻧﺴﻖ ﺍﻟﻜﻼﻡ ﻭﲤﺎﻣﻪ . ) (9ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٧٩ : ) (10ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٨٠ : ٤٥٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳﺒﺤﺎﻧﻪ ﺑِﺈِﺧﺮﺍﺝِ ﻫﺬﹶﺍ ﺍﻟﹾﻌﻨﺼﺮِ ،ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻏﹶﺎﻳﺔ ﺍﻟﹾﺤﺮﺍﺭﺓ ﻭﺍﻟﹾﻴﺒﻮﺳﺔ ،ﻣِﻦ ﺍﻟﺸﺠﺮِ ﺍﻟﹾﺄﹶﺧﻀﺮِ ﺍﻟﹾﻤﻤﺘﻠِﺊِ ﺑِﺎﻟﺮﻃﹸﻮﺑﺔ ﻭﺍﻟﹾﺒﺮﻭﺩﺓ ،ﻓﺎﻟﺬﻱ ﻳﺨﺮِﺝ ﺍﻟﺸﻲﺀَ ﻣِﻦ ﺿِﺪﻩ ،ﻭﺗﻨﻘﹶﺎﺩ ﻟﻪ ﻣﻮﺍﺩ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻭﻋﻨﺎﺻِﺮﻫﺎ ﻭﻟﹶﺎ ﺗﺴﺘﻌﺼِﻲ ﻋﻠﻴﻪ -ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﹾﻌﻞﹸ ﻣﺎ ﺃﹶﻧﻜﹶﺮﻩ ﺍﻟﹾﻤﻠﹾﺤِﺪ ﻭﺩﻓﹶﻌﻪ ،ﻣِﻦ ﺇِﺣﻴﺎﺀِ ﺍﻟﹾﻌِﻈﹶﺎﻡِ ﻭﻫﻲ ﺭﻣِﻴﻢ. ﺛﹸﻢ ﺃﹶﻛﱠﺪ ﻫﺬﹶﺍ ﺑِﺄﹶﺧﺬِ ﺍﻟﺪﻟﹶﺎﻟﹶﺔ ﻣِﻦ ﺍﻟﺸﻲﺀِ ﺍﻟﹾﺄﹶﺟﻞﱢ ﺍﻟﹾﺄﹶﻋﻈﹶﻢِ ،ﻋﻠﻰ ﺍﻟﹾﺄﹶﻳﺴﺮِ ﺍﻟﹾﺄﹶﺻﻐﺮِ ،ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﻋﺎﻗِﻞٍ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﻣﻦ ﻗﹶﺪﺭ ﻋﻠﻰ ﺍﻟﹾﻌﻈِﻴﻢِ ﺍﻟﹾﺠﻠِﻴﻞِ ﻓﹶﻬﻮ ﻋﻠﻰ ﻣﺎ ﺩﻭﻧﻪ ﺑِﻜﹶﺜِﲑٍ ﺃﹶﻗﹾﺪﺭ ﻭﺃﹶﻗﹾﺪﺭ ،ﻓﹶﻤﻦ ﻗﹶﺪﺭ ﻋﻠﻰ ﺣﻤﻞِ ﻗِﻨﻄﹶﺎﺭٍ ﻛﺎﻥ
)(١
ﻋﻠﻰ ﺣﻤﻞِ ﺃﹸﻭﻗِﻴﺔ ﺃﹶﺷﺪ ﺍﻗﹾﺘِﺪﺍﺭﺍ ،ﻓﹶﻘﹶﺎﻝﹶ} :
Oßgn=÷WÏB t,è=øƒs† br& #’n?tã A‘ω»s)Î/ uÚö‘F{$#ur ÏNºuq»yJ¡¡9$#
ﻭﺍﻟﹾﺄﹶﺭﺽ ،ﻋﻠﻰ ] ﺟﻠﹶﺎﻟﹶﺘِﻬِﻤﺎ [
)(٣
{4
) (٢؟
&t,n=y{ “Ï%©!$# }§øŠs9urr
ﻓﹶﺄﹶﺧﺒﺮ ﺃﹶﻥﱠ ﺍﻟﺬﻱ ﺃﹶﺑﺪﻉ ﺍﻟﺴﻤﺎﻭﺍﺕِ
ﻭﻋِﻈﹶﻢِ ﺷﺄﹾﻧِﻬِﻤﺎ ،ﻭﻛِﺒﺮِ ﺃﹶﺟﺴﺎﻣِﻬِﻤﺎ ،ﻭﺳﻌﺘِﻬِﻤﺎ ،ﻭﻋﺠِﻴﺐِ
ﺧﻠﹾﻘِﻬِﻤﺎ -ﺃﹶﻗﹾﺪِﺭ ﻋﻠﻰ ﺃﹶﻥﹾ ﻳﺤﻴِﻲ ﻋِﻈﹶﺎﻣﺎ ﻗﹶﺪ ﺻﺎﺭﺕ ﺭﻣِﻴﻤﺎ ،ﻓﹶﻴﺮﺩﻫﺎ ﺇﱃ ﺣﺎﻟﹶﺘِﻬﺎ ﺍﻷﻭﱃ .ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﰲ ﻣﻮﺿِﻊٍ ﺁﺧﺮ} : tbqßJn=ôètƒ Ÿw Ĩ$¨Y9$#
uŽsYò2r& £`Å3»s9ur Ĩ$¨Y9$# È,ù=yz ô`ÏB çŽt9ò2r& ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ß,ù=yÜs9
(٤) {ÇÎÐÈﻭﻗﹶﺎﻝﹶ} :
&#’n?tã A‘ω»s)Î/ uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# }§øŠs9urr
& .(٥) {ÇÑÊÈ ÞOŠÎ=yèø9$# ß,»¯=y‚ø9$# uqèdur 4’n?t/ 4 Oßgn=÷WÏB t,è=øƒs† brﺛﹸﻢ ﺃﹶﻛﱠﺪ ﺳﺒﺤﺎﻧﻪ ﺫﹶﻟِﻚ ﻭﺑﻴﻨﻪ ﺑِﺒﻴﺎﻥٍ ﺁﺧﺮ، ﻭﻫﻮ ﺃﻧﻪ ﻟﹶﻴﺲ ﻓِﻌﻠﹸﻪ ﺑِﻤﻨﺰِﻟﹶﺔ ﻏﲑﻩ ،ﺍﻟﺬﻱ ﻳﻔﹾﻌﻞﹸ ﺑِﺎﻟﹾﺂﻟﹶﺎﺕِ ﻭﺍﻟﹾﻜﹸﻠﹾﻔﹶﺔ ،ﻭﺍﻟﻨﺼﺐِ ﻭﺍﻟﹾﻤﺸﻘﱠﺔ ،ﻭﻟﹶﺎ ﻳﻤﻜِﻨﻪ ﺍﻟِﺎﺳﺘِﻘﹾﻠﹶﺎﻝﹸ ﺑِﺎﻟﹾﻔِﻌﻞِ ،ﺑﻞﹾ ﻟﹶﺎ ﺑﺪ ﻣﻌﻪ ﻣِﻦ ﺁﻟﹶﺔ ﻭﻣﻌِﲔٍ ،ﺑﻞﹾ ﻳﻜﹾﻔِﻲ ﰲ ﺧﻠﹾﻘِﻪ ﻟِﻤﺎ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻘﹶﻪ ﻭﻳﻜﹶﻮﻧﻪ ﻧﻔﹾﺲ ﺇِﺭﺍﺩﺗِﻪ ،ﻭﻗﻮﻟﻪ ﻟِﻠﹾﻤﻜﹶﻮﻥِ " :ﻛﹸﻦ ،" ﻓﹶﺈِﺫﹶﺍ ﻫﻮ ﻛﹶﺎﺋِﻦ ﻛﹶﻤﺎ ﺷﺎﺀَﻩ ﻭﺃﹶﺭﺍﺩﻩ. ﺛﹸﻢ ﺧﺘﻢ ﻫﺬﻩ ﺍﹾﻟﺤﺠﺔ ﺑِﺈِﺧﺒﺎﺭِﻩ ﺃﹶﻥﱠ ﻣﻠﹶﻜﹸﻮﺕ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺑِﻴﺪِﻩ ،ﻓﹶﻴﺘﺼﺮﻑ ﻓﻴﻪ ﺑِﻔِﻌﻠِﻪ ﻭﻗﻮﻟﻪ، ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻗﺪﺭ " ﺑﺪﻝ " ﻛﺎﻥ " .ﻭﻻ ﺗﺴﺘﻘﻴﻢ ﺎ ﺍﻟﻌﺒﺎﺭﺓ . ) (2ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٨١ : ) (3ﰲ ﺍﻷﺻﻞ ) :ﺣﺎﻟﺘﻬﻤﺎ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٥٧ : ) (5ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٨١ : ٤٥٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
} .(١) {ÇÑÌÈ tbqãèy_ö•è? Ïmø‹s9Î)ur ﻭﻣِﻦ ﻫﺬﹶﺍ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ} :
&%cÓÍ_¨B `ÏiB ZpxÿôÜçR à7tƒ óOs9r& ÇÌÏÈ “´‰ß™ x8uŽøIムbr& ß`»|¡RM}$# Ü=|¡øts†r
ÇÌÑÈ 3“§q|¡sù t,n=yÜsù Zps)n=tæ tb%x. §NèO ÇÌÐÈ 4Óo_ôJム4’tAöqpRùQ$# }‘Å¿øtä† br& #’n?tã A‘ω»s)Î/ y7Ï9ºsŒ
}§øŠs9r& ÇÌÒÈ #Ós\RW{$#ur t•x.©%!$# Èû÷üy_÷r¨“9$# çm÷ZÏB Ÿ@yèpgmú
.(٢) {ÇÍÉÈﻓﹶﺎﺣﺘﺞ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺃﻧﻪ ﻟﹶﺎ ﻳﺘﺮﻛﹸﻪ ﻣﻬﻤﻠﹰﺎ ﻋﻦِ
ﺍﻟﹾﺄﹶﻣﺮِ ﻭﺍﻟﻨﻬﻲ ،ﻭﺍﻟﺜﱠﻮﺍﺏِ ﻭﺍﻟﹾﻌِﻘﹶﺎﺏِ ،ﻭﺃﹶﻥﱠ ﺣِﻜﹾﻤﺘﻪ ﻭﻗﹸﺪﺭﺗﻪ ﺗﺄﹾﺑﻰ ﺫﹶﻟِﻚ ﺃﹶﺷﺪ ﺍﻟﹾﺈِﺑﺎﺀِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ} :
&tbqãèy_ö•è? Ÿw $uZøŠs9Î) öNä3¯Rr&ur $ZWt7tã öNä3»oYø)n=yz $yJ¯Rr& óOçFö7Å¡yssùr
{ÇÊÊÎÈ
)(٣
ﺇﱃ ﺁﺧﺮِ
ﺍﻟﺴﻮﺭﺓ .ﻓﹶﺈِﻥﱠ ﻣﻦ ﻧﻘﹶﻠﹶﻪ ﻣِﻦ ﺍﻟﻨﻄﹾﻔﹶﺔ ﺇﱃ ﺍﻟﹾﻌﻠﹶﻘﹶﺔ ،ﺛﹸﻢ ﺇﱃ ﺍﻟﹾﻤﻀﻐﺔ ،ﺛﹸﻢ ﺷﻖ ﺳﻤﻌﻪ ﻭﺑﺼﺮﻩ ،ﻭﺭﻛﱠﺐ ﻓﻴﻪ ﺍﻟﹾﺤﻮﺍﺱ ﻭﺍﻟﹾﻘﹸﻮﻯ ،ﻭﺍﻟﹾﻌِﻈﹶﺎﻡ ﻭﺍﻟﹾﻤﻨﺎﻓِﻊ ،ﻭﺍﻟﹾﺄﹶﻋﺼﺎﺏ ﻭﺍﻟﺮﺑﺎﻃﹶﺎﺕِ ﺍﻟﱵ ﻫﻲ ﺃﹶﺷﺪﻩ ،ﻭﺃﹶﺣﻜﹶﻢ ﺧﻠﹾﻘﹶﻪ ﻏﹶﺎﻳﺔ ﺍﻟﹾﺈِﺣﻜﹶﺎﻡِ ،ﻭﺃﹶﺧﺮﺟﻪ ﻋﻠﻰ ﻫﺬﹶﺍ ﺍﻟﺸﻜﹾﻞِ ﻭﺍﻟﺼﻮﺭﺓ ،ﺍﻟﱵ ﻫﻲ ﺃﹶﺗﻢ ﺍﻟﺼﻮﺭِ ﻭﺃﹶﺣﺴﻦ ﺍﻟﹾﺄﹶﺷﻜﹶﺎﻝِ -ﻛﹶﻴﻒ ﻳﻌﺠِﺰ ﻋﻦ ﺇِﻋﺎﺩﺗِﻪ ﻭﺇِﻧﺸﺎﺋِﻪ ﻣﺮﺓ ﺛﹶﺎﻧِﻴﺔ ؟ ﺃﹶﻡ ﻛﹶﻴﻒ ﺗﻘﹾﺘﻀِﻲ ﺣِﻜﹾﻤﺘﻪ ﻭﻋِﻨﺎﻳﺘﻪ ﺃﹶﻥﹾ ﻳﺘﺮﻛﹶﻪ ﺳﺪﻯ ؟ ﻓﹶﻠﹶﺎ ﻳﻠِﻴﻖ ﺫﹶﻟِﻚ ﺑِﺤِﻜﹾﻤﺘِﻪ ،ﻭﻟﹶﺎ ﺗﻌﺠِﺰ ﻋﻨﻪ ﻗﹸﺪﺭﺗﻪ. ﻓﹶﺎﻧﻈﹸﺮ ﺇﱃ ﻫﺬﹶﺍ ﺍﻟِﺎﺣﺘِﺠﺎﺝِ ﺍﻟﹾﻌﺠِﻴﺐِ ،ﺑِﺎﻟﹾﻘﹶﻮﻝِ ﺍﻟﹾﻮﺟِﻴﺰِ ،ﺍﻟﺬﻱ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺃﹶﻭﺟﺰ ﻣﻨﻪ ،ﻭﺍﻟﹾﺒﻴﺎﻥِ ﺍﻟﹾﺠﻠِﻴﻞِ ،ﺍﻟﺬﻱ ﻟﹶﺎ ﻳﺘﻮﻫﻢ ﺃﹶﻭﺿﺢ ﻣﻨﻪ ،ﻭﻣﺄﹾﺧﺬِﻩ ﺍﻟﹾﻘﹶﺮِﻳﺐِ ،ﺍﻟﺬﻱ ﻟﹶﺎ ﺗﻘﹶﻊ ﺍﻟﻈﱡﻨﻮﻥﹸ ﻋﻠﻰ ﺃﹶﻗﹾﺮﺏ ﻣﻨﻪ. ﻭﻛﹶﻢ ﰲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣِﻦ ﻣِﺜﹾﻞِ ﻫﺬﹶﺍ ﺍﻟِﺎﺣﺘِﺠﺎﺝِ ،ﻛﹶﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : $¯RÎ*sù Ï]÷èt7ø9$# z`ÏiB 5=÷ƒu‘ ’Îû Í‘qç7à)ø9$# ’Îû `tB ß]yèö7tƒ
óOçFZä. bÎ) â¨$¨Z9$# $yg•ƒr'¯»tƒ
(٤) {7pxÿõÜœR `ÏB §NèO 5>#t•è? `ÏiB /ä3»oYø)n=yzﺇﱃ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ} :
{ÇÐÈ
). (٥
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
) (1ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ . ٨٣ : ) (2ﺍﻟﹾﻘِﻴﺎﻣﺔ . ٤٠ - ٣٦ ) (3ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ . ١١٥ : ) (4ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ . ٥ : ) (5ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ . ٧ : ٤٥٥
©!$# žcr&ur
`ÏiB 7's#»n=ß™ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ &ûüÏÛ
(١) {ÇÊËÈﺇﱃ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ} :
šcqèWyèö7è? ÏpyJ»uŠÉ)ø9$# tP öqtƒ ö/ä3¯RÎ) ¢OèO
{ÇÊÏÈ
). (٢
ﻭﺫﹶﻛﹶﺮ
ﻗِﺼﺔ ﺃﹶﺻﺤﺎﺏِ ﺍﻟﹾﻜﹶﻬﻒِ ،ﻭﻛﹶﻴﻒ ﺃﹶﺑﻘﹶﺎﻫﻢ ﻣﻮﺗﻰ ﺛﹶﻠﹶﺎﺛﹶﻤِﺎﺋﹶﺔ ﺳﻨﺔ ﺷﻤﺴِﻴﺔ ] ،ﻭﻫﻲ [ ﺛﹶﻠﹶﺎﺛﹸﻤِﺎﺋﹶﺔ ﻭﺗِﺴﻊ ﺳِﻨِﲔ ﻗﹶﻤﺮِﻳﺔ ،ﻭﻗﹶﺎﻝﹶ ﻓِﻴﻬﺎ} :
)(٣
žcr& (#þqßJn=÷èu‹Ï9 öNÍköŽn=tã $tR÷ŽsYôãr& y7Ï9ºx‹Ÿ2ur
.(٤) {!$ygŠÏù |=÷ƒu‘ Ÿw sptã$¡¡9$# ¨br&ur A,ym «!$# y‰ôãur ﻭﺍﻟﹾﻘﹶﺎﺋِﻠﹸﻮﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﺄﹶﺟﺴﺎﻡ ﻣﺮﻛﱠﺒﺔ ﻣِﻦ ﺍﻟﹾﺠﻮﺍﻫِﺮِ ﺍﻟﹾﻤﻔﹾﺮﺩﺓ -ﻟﹶﻬﻢ ﰲ ﺍﻟﹾﻤﻌﺎﺩِ ﺧﺒﻂﹲ ﻭﺍﺿﻄِﺮﺍﺏ. ﻭﻫﻢ ﻓﻴﻪ ﻋﻠﻰ ﻗﹶﻮﻟﹶﻴﻦِ :ﻣِﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺗﻌﺪﻡ ﺍﻟﹾﺠﻮﺍﻫِﺮ ﺛﹸﻢ ﺗﻌﺎﺩ .ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺗﻔﹶﺮﻕ ﺍﻟﹾﺄﹶﺟﺰﺍﺀُ ﺛﹸﻢ ﺗﺠﻤﻊ .ﻓﹶﺄﹸﻭﺭِﺩ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﺍﻟﺬﻱ ﻳﺄﹾﻛﹸﻠﹸﻪ ﺣﻴﻮﺍﻥﹲ ،ﻭﺫﹶﻟِﻚ ] ﺍﻟﹾﺤﻴﻮﺍﻥﹸ [ ) (٥ﺃﹶﻛﹶﻠﹶﻪ ﺇِﻧﺴﺎﻥﹲ ،ﻓﹶﺈِﻥﹾ ﺃﹸﻋِﻴﺪﺕ ﺗِﻠﹾﻚ ﺍﻟﹾﺄﹶﺟﺰﺍﺀُ ﻣِﻦ ﻫﺬﹶﺍ ،ﻟﹶﻢ ﺗﻌﺪ ﻣِﻦ ﻫﺬﹶﺍ ؟ ﻭﺃﹸﻭﺭِﺩ ﻋﻠﹶﻴﻬِﻢ :ﺃﹶﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻳﺘﺤﻠﱠﻞﹸ ﺩﺍﺋِﻤﺎ ،ﻓﹶﻤﺎﺫﹶﺍ ﺍﻟﺬﻱ ﻳﻌﺎﺩ ؟ ﺃﹶﻫﻮ ﺍﻟﺬﻱ ﻛﹶﺎﻥﹶ ﻭﻗﹾﺖ ﺍﻟﹾﻤﻮﺕِ ؟ ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ ﺑِﺬﹶﻟِﻚ ،ﻟﹶﺰِﻡ ﺃﹶﻥﹾ ﻳﻌﺎﺩ ﻋﻠﻰ ﺻﻮﺭﺓ ﺿﻌِﻴﻔﹶﺔ ،ﻭﻫﻮ ﺧِﻠﹶﺎﻑ ﻣﺎ ﺟﺎﺀَﺕ ﺑﻪ ﺍﻟﻨﺼﻮﺹ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻏﹶﻴﺮ ﺫﹶﻟِﻚ ،ﻓﹶﻠﹶﻴﺲ ﺑﻌﺾ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ ﺑِﺄﹶﻭﻟﹶﻰ ﻣِﻦ ﺑﻌﺾٍ ! ﻓﹶﺎﺩﻋﻰ ﺑﻌﻀﻬﻢ ﺃﹶﻥﱠ ﰲ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﺃﹶﺟﺰﺍﺀً ﺃﹶﺻﻠِﻴﺔ ﻟﹶﺎ ﺗﺘﺤﻠﱠﻞﹸ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻓِﻴﻬﺎ ﺷﻲﺀٌ ﻣِﻦ ﺫﹶﻟِﻚ ﺍﻟﹾﺤﻴﻮﺍﻥِ ﺍﻟﺬﻱ ﺃﹶﻛﹶﻠﹶﻪ ﺍﻟﺜﺎﱐ ! ﻭﺍﻟﹾﻌﻘﹶﻠﹶﺎﺀُ ﻳﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻥﱠ ﺑﺪﻥﹶ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﻧﻔﹾﺴﻪ ﻛﻠﻪ ﻳﺘﺤﻠﱠﻞﹸ ،ﻟﹶﻴﺲ ﻓﻴﻪ ﺷﻲﺀٌ ﺑﺎﻕٍ ،ﻓﹶﺼﺎﺭ ﻣﺎ ﺫﹶﻛﹶﺮﻭﻩ ﰲ ﺍﻟﹾﻤﻌﺎﺩِ ﻣِﻤﺎ ﻗﹶﻮﻯ ﺷﺒﻬﺔ ﺍﻟﹾﻤﺘﻔﹶﻠﹾﺴِﻔﹶﺔ ﰲ ﺇِﻧﻜﹶﺎﺭِ ﻣﻌﺎﺩِ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ. ﻭﺍﻟﹾﻘﹶﻮﻝﹸ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﺴﻠﹶﻒ ﻭﺟﻤﻬﻮﺭ ﺍﻟﹾﻌﻘﹶﻠﹶﺎﺀِ :ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺟﺴﺎﻡ ﺗﻨﻘﹶﻠِﺐ ﻣِﻦ ﺣﺎﻝٍ ﺇﱃ ﺣﺎﻝٍ، ﻓﹶﺘﺴﺘﺤِﻴﻞﹸ ﺗﺮﺍﺑﺎ ،ﺛﹸﻢ ﻳﻨﺸِﺌﹸﻬﺎ ) (٦ﺍﷲ ﻧﺸﺄﹶﺓ ﺃﺧﺮﻯ ،ﻛﹶﻤﺎ ﺍﺳﺘﺤﺎﻝﹶ ﰲ ﺍﻟﻨﺸﺄﹶﺓ ﺍﻷﻭﱃ :ﻓﺈﻧﻪ ﻛﹶﺎﻥﹶ
) (1ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ . ١٢ : ) (2ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ . ١٦ : ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ . ٢١ : ) (5ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (6ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﰒ ﺃﻧﺸﺄﻫﺎ " .ﻭﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﻫﻨﺎ ﻏﲑ ﻣﻨﺎﺳﺐ ﻟﻠﺴﻴﺎﻕ .ﻭﺍﳌﻀﺎﺭﻉ ﺃﺟﻮﺩ ﻭﺃﺩﻕ . ٤٥٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻧﻄﹾﻔﹶﺔ ،ﺛﹸﻢ ﺻﺎﺭ ﻋﻠﹶﻘﹶﺔ ] ،ﺛﹸﻢ ﺻﺎﺭ ﻣﻀﻐﺔ [ ) (١ﺛﹸﻢ ﺻﺎﺭ ﻋِﻈﹶﺎﻣﺎ ﻭﻟﹶﺤﻤﺎ ،ﺛﹸﻢ ﺃﹶﻧﺸﺄﹶﻩ ﺧﻠﹾﻘﹰﺎ ﺳﻮِﻳﺎ. ﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺈِﻋﺎﺩﺓ :ﻳﻌِﻴﺪﻩ ﺍﷲ ﺑﻌﺪ ﺃﹶﻥﹾ ﻳﺒﻠﹶﻰ ﻛﻠﻪ ﺇِﻟﱠﺎ ﻋﺠﺐ ﺍﻟﺬﱠﻧﺐِ ،ﻛﹶﻤﺎ ﺛﹶﺒﺖ ﰲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﱯ
r
ﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﻛﹸﻞﱡ ﺍﺑﻦِ ﺁﺩﻡ ﻳﺒﻠﹶﻰ ﺇِﻟﱠﺎ ﻋﺠﺐ ﺍﻟﺬﱠﻧﺐِ ،ﻣﻨﻪ ﺧﻠِﻖ ﺍﺑﻦ ﺁﺩﻡ ،ﻭﻣﻨﻪ
ﻳﺮﻛﱠﺐ .(٣) (٢) {ﻭﰲ ﺣﺪِﻳﺚٍ ﺁﺧﺮ} :ﺇِﻥﱠ ﺍﻟﺴﻤﺎﺀ ﺗﻤﻄِﺮ ﻣﻄﹶﺮﺍ ﻛﹶﻤﻨِﻲ ﺍﻟﺮﺟﺎﻝِ ،ﻳﻨﺒﺘﻮﻥﹶ ﰲ ﺍﻟﹾﻘﹸﺒﻮﺭِ ﻛﹶﻤﺎ ﻳﻨﺒﺖ ﺍﻟﻨﺒﺎﺕ . {ﻓﹶﺎﻟﻨﺸﺄﹶﺗﺎﻥِ ﻧﻮﻋﺎﻥِ ﺗﺤﺖ ﺟِﻨﺲٍ ،ﻳﺘﻔِﻘﹶﺎﻥِ ﻭﻳﺘﻤﺎﺛﹶﻠﹶﺎﻥِ ﻣِﻦ ﻭﺟﻪ، ﻭﻳﻔﹾﺘﺮِﻗﹶﺎﻥِ ﻭﻳﺘﻨﻮﻋﺎﻥِ ﻣِﻦ ﻭﺟﻪ .ﻭﺍﻟﹾﻤﻌﺎﺩ ﻫﻮ ﺍﻟﹾﺄﹶﻭﻝﹸ ﺑِﻌﻴﻨِﻪ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺑﻴﻦ ﻟﹶﻮﺍﺯِﻡِ ﺍﻟﹾﺈِﻋﺎﺩﺓ ﻭﻟﹶﻮﺍﺯِﻡِ ﺍﻟﹾﺒﺪﺍﺀَﺓ ﻓﹶﺮﻕ ،ﻓﹶﻌﺠﺐ ﺍﻟﺬﱠﻧﺐِ ﻫﻮ ﺍﻟﺬﻱ ﻳﺒﻘﹶﻰ ،ﻭﺃﹶﻣﺎ ﺳﺎﺋِﺮﻩ ﻓﹶﻴﺴﺘﺤِﻴﻞﹸ ،ﻓﹶﻴﻌﺎﺩ ﻣِﻦ ﺍﻟﹾﻤﺎﺩﺓ ﺍﻟﱵ ﺍﺳﺘﺤﺎﻝﹶ ﺇِﻟﹶﻴﻬﺎ .ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻥﱠ ﻣﻦ ﺭﺃﻯ ﺷﺨﺼﺎ ﻭﻫﻮ ﺻﻐِﲑ ،ﺛﹸﻢ ﺭﺁﻩ ﻭﻗﹶﺪ ﺻﺎﺭ ﺷﻴﺨﺎ ،ﻋﻠِﻢ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻫﻮ ﺫﹶﺍﻙ ،ﻣﻊ ﺃﻧﻪ ﺩﺍﺋِﻤﺎ ﰲ ﺗﺤﻠﱡﻞٍ ﻭﺍﺳﺘِﺤﺎﻟﹶﺔ .ﻭﻛﹶﺬﹶﻟِﻚ ﺳﺎﺋِﺮ ﺍﻟﹾﺤﻴﻮﺍﻥِ ﻭﺍﻟﻨﺒﺎﺕ ،ﻓﹶﻤﻦ ﺭﺃﻯ ﺷﺠﺮﺓ ﻭﻫﻲ ﺻﻐِﲑﺓ ،ﺛﹸﻢ ﺭﺁﻫﺎ ﻛﹶﺒِﲑﺓ ،ﻗﹶﺎﻝﹶ :ﻫﺬﻩ ﺗِﻠﹾﻚ .ﻭﻟﹶﻴﺴﺖ ﺻِﻔﹶﺔ ﺗِﻠﹾﻚ ﺍﻟﻨﺸﺄﹶﺓ ﺍﻟﺜﱠﺎﻧِﻴﺔ ﻣﻤﺎﺛِﻠﹶﺔ ﻟِﺼِﻔﹶﺔ ﻫﺬﻩ ﺍﻟﻨﺸﺄﹶﺓ ،ﺣﱴ ﻳﻘﹶﺎﻝﹶ ﺇِﻥﱠ ﺍﻟﺼﻔﹶﺎﺕِ ﻫﻲ ﺍﻟﹾﻤﻐﻴﺮﺓ ،ﻟﹶﺎ ﺳِﻴﻤﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺠﻨﺔ ﺇِﺫﹶﺍ ﺩﺧﻠﹸﻮﻫﺎ ﻓﹶﺈِﻧﻬﻢ ﻳﺪﺧﻠﹸﻮﻧﻬﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺁﺩﻡ ،ﻃﹸﻮﻟﹸﻪ ﺳِﺘﻮﻥﹶ ﺫِﺭﺍﻋﺎ ،ﻛﹶﻤﺎ ﺛﹶﺒﺖ ﰲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻭﻏﹶﻴﺮِﻫِﻤﺎ ،ﻭﺭﻭِﻱ :ﺃﹶﻥﱠ ﻋﺮﺿﻪ ﺳﺒﻌﺔ ﺃﹶﺫﹾﺭﻉٍ .ﻭﺗِﻠﹾﻚ ﻧﺸﺄﹶﺓ ﺑﺎﻗِﻴﺔ ﻏﹶﻴﺮ ﻣﻌ ﺮﺿﺔ ﻟِﻠﹾﺂﻓﹶﺎﺕِ ،ﻭﻫﺬﻩ ﺍﻟﻨﺸﺄﹶﺓ ﻓﹶﺎﻧِﻴﺔ ﻣﻌ ﺮﺿﺔ ﻟِﻠﹾﺂﻓﹶﺎﺕِ.
) (1ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٦٥١ﻣﺴﻠﻢ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ) ، (٢٩٥٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٧٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٤٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٦٦ﺃﲪﺪ ) ، (٤٢٨/٢ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ ). (٥٦٥ ) (3ﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﲤﺎﻣﺎ .ﻭﻣﻌﻨﺎﻩ ﺛﺎﺑﺖ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ٥٢٩ ، ٤٢٤ : ٨ﻭﻣﺴﻠﻢ ، ٣٨٣ : ٢ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ .ﻭﺃﻗﺮﺏ ﻟﻔﻆ ﺇﱃ ﺫﻛﺮﻩ ﺍﻟﺸﺎﺭﺡ ،ﺇﺣﺪﻯ ﺭﻭﺍﻳﺎﺕ ﻣﺴﻠﻢ " :ﻛﻞ ﺍﺑﻦ ﺁﺩﻡ ﻳﺄﻛﻠﻪ ﺍﻟﺘﺮﺍﺏ ،ﺇﻻ ﻋﺠﺐ ﺍﻟﺬﻧﺐ ،ﻣﻨﻪ ﺧﻠﻖ ،ﻭﻓﻴﻪ ﻳﺮﻛﺐ " .ﻭ " ﺍﻟﻌﺠﺐ " ،ﺑﻔﺘﺢ ﺍﳌﻬﻤﻠﺔ ﻭﺳﻜﻮﻥ ﺍﳉﻴﻢ ﺑﻌﺪﻫﺎ ﻣﻮﺣﺪﺓ :ﻋﻈﻢ ﻟﻄﻴﻒ ﰲ ﺃﺻﻞ ﺍﻟﺼﻠﺐ ،ﻭﻫﻮ ﺭﺃﺱ ﺍﻟﻌﺼﻌﺺ ،ﻭﻫﻮ ﻣﻜﺎﻥ ﺭﺃﺱ ﺍﻟﺬﻧﺐ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ .ﻗﺎﻟﻪ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ . ٤٥٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ 7‹Í³tBöqtƒ
} .(١) {ÇÍÈ
ÉúïÏe$!$# ÏQöqtƒ Å7Î=»tB
:ﻘﹶﺎﻝﹸ ﻳ،ُﺍﺀﺰ ﺍﻟﹾﺠ:ﻳﻦﺍﻟﺪ ﻭ.(٢) {ÇËÎÈ
} : ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ- " ِﺎﻝﻤﺍﺀِ ﺍﻟﹾﺄﹶﻋﺰﺟ " ﻭ:ﻭﻗﻮﻟﻪ
ßûüÎ7ßJø9$# ‘,ysø9$# uqèd ©!$# ¨br& tbqßJn=÷ètƒur ¨,ysø9$# ãNßgoYƒÏŠ ª!$# ãNÍkŽÏjùuqãƒ
.(٣) {ÇÊÐÈ tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Lä!#t“y_} :ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ ﻭ،ﻯﺎﺯﺠﺎﺯِﻱ ﺗﺠﺎ ﺗ ﺃﻱ ﻛﹶﻤ،ﺍﻥﹸﺪ ﺗﺪِﻳﻦﺎ ﺗﻛﹶﻤ Ÿxsù Ïpy¥ÍhŠ¡¡9$$Î/ uä!%y` `tBur ( $ygÏ9$sWøBr& çŽô³tã ¼ã&s#sù ÏpuZ|¡ptø:$$Î/ uä!%y` `tB
} .(٤) {ÇËÏÈ $»%$sùÍr [ä!#t“y_ }
} .(٥) {ÇÊÏÉÈ
tbqßJn=ôàムŸw öNèdur $ygn=÷WÏB žwÎ) #“t“øgä†
Ÿxsù Ïpy¥ÍhŠ¡¡9$$Î/ uä!$y_ `tBur ( $pk÷]ÏiB ׎ö•yz ¼ã&s#sù ÏpoY|¡ysø9$$Î/ uä!%y` `tB
} .(٦) {ÇÒÉÈ tbqè=yJ÷ès? óOçFZä. $tB
Nèdur $pk÷]ÏiB ׎ö•yz ¼ã&s#sù ÏpoY|¡ysø9$$Î/ uä!%y` `tB
žwÎ) šc÷rt“øgéB ö@yd Í‘$¨Z9$# ’Îû öNßgèdqã_ãr ôM¬7ä3sù Ïpy¥ÍhŠ¡¡9$$Î/ uä!%y` `tBur ÇÑÒÈ tbqãZÏB#uä >‹Í´tBöqtƒ 8ít“sù `ÏiB
.ﺜﹶﺎﻝﹸ ﺫﹶﻟِﻚﺃﹶﻣ ﻭ.(٧) {ÇÑÍÈ šcqè=yJ÷ètƒ (#qçR%x. $tB žwÎ) ÏN$t«ÍhŠ¡¡9$# (#qè=ÏHxå šúïÏ%©!$# “t“øgä† ﺎ ﻫﻲﻤ ﺇِﻧ،ﺎﺩِﻱﺎ ﻋِﺒ }ﻳt ﺍﻟﹾﻐِﻔﹶﺎﺭِﻱﺪِﻳﺚِ ﺃﰊ ﺫﹶﺭ ﺣ ﻣِﻦU ﻪﺑ ﺭﻦﺎ ﻳﺮﻭﻱ ﻋ ﻓِﻴﻤr ﻗﹶﺎﻝﹶﻭ
ﺮ ﻏﹶﻴﺪﺟ ﻭﻦﻣ ﻭ،ﺪِ ﺍﷲﻤﺤﺍ ﻓﹶﻠﹾﻴﺮﻴ ﺧﺪﺟ ﻭﻦ ﻓﹶﻤ،ﺎﺎﻫ ﺇِﻳﻓﱢﻴﻜﹸﻢ ﺃﹸﻭ ﺛﹸﻢ،ﺎ ﻟﹶﻜﹸﻢﺼِﻴﻬ ﺃﹸﺣﺎﻟﹸﻜﹸﻢﻤﺃﹶﻋ .ﺎﺀَ ﺍﷲ ﺗﻌﺎﱃ ﺇِﻥﹾ ﺷ،ٍ ﻗﹶﺮِﻳﺐﻦﺎﻥٍ ﻋﻴﺓ ﺑﺎﺩ ﺯِﻳﺄﹾﺗِﻲ ﻟِﺬﹶﻟِﻚﻴﺳ ﻭ.(٨) {ﻪﻔﹾﺴ ﺇِﻟﱠﺎ ﻧﻦﻠﹸﻮﻣ ﻓﹶﻠﹶﺎ ﻳﺫﹶﻟِﻚ ِﺎﺏﺍﻟﹾﺤِﺴﺽِ ﻭﺮﺎﻥﹸ ﺑِﺎﻟﹾﻌﺍﻟﹾﺈِﳝ
: ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ- " ِﺍﻟﹾﻌِﻘﹶﺎﺏﺍﺏِ ﻭﺍﻟﺜﱠﻮ ﻭ،ِﺎﺏﺍﺀَﺓ ﺍﻟﹾﻜِﺘﻗِﺮ ﻭ،ِﺎﺏﺍﻟﹾﺤِﺴﺽِ ﻭﺍﻟﹾﻌﺮ " ﻭ:ﻭﻗﻮﻟﻪ
. ٤ : ( ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ1) . ٢٥ : ( ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺁﻳﺔ2) . ١٧ : ( ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺁﻳﺔ3) . ٢٦ : ( ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ ﺁﻳﺔ4) . ١٦٠ : ( ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ5) . ٩٠ - ٨٩ ِﻞﻤ( ﺍﻟﻨ6) . ٨٤ ِﺺ( ﺍﻟﹾﻘﹶﺼ7) . (٢٥٧٧) ( ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ8) ٤٥٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ 4 $ygͬ!%y`ö‘r& #’n?tã à7n=yJø9$#ur ÇÊÏÈ ×puŠÏd#ur 7‹Í´tBöqtƒ }‘ÏSsù âä!$yJ¡¡9$# ÏM¤)t±R$#ur ÇÊÎÈ èpyèÏ%#uqø9$# ÏMyès%ur 7‹Í³tBöquŠsù (١)
{ÇÊÑÈ ×puŠÏù%s{ óOä3ZÏB 4’s"øƒrB Ÿw tbqàÊt•÷èè? 7‹Í´tBöqtƒ ÇÊÐÈ ×puŠÏZ»oÿsS 7‹Í´tBöqtƒ
}
öNßgs%öqsù y7În/u‘ z¸ó•tã ã@ÏJøts†ur
š†ÎAré& ô`tB $¨Br'sù ÇÏÈ ÏmŠÉ)»n=ßJsù %[nô‰x. y7În/u‘ 4’n<Î) îyÏŠ%x. y7¨RÎ) ß`»|¡RM}$# $yg•ƒr'¯»tƒ
} .ﺮِ ﺍﻟﺴﻮﺭﺓﺇﱃ ﺁﺧ
ô`tB $¨Br&ur ÇÒÈ #Y‘rçŽô£tB ¾Ï&Î#÷dr& #’n<Î) Ü=Î=s)Ztƒur ÇÑÈ #ZŽ•Å¡o„ $\/$|¡Ïm Ü=y™$ptä† t$öq|¡sù ÇÐÈ ¾ÏmÏYŠÏJu‹Î/ ¼çmt7»tGÏ. ¾Ï&Î#÷dr& þ’Îû tb%x. ¼çm¯RÎ) ÇÊËÈ #·Ž•Ïèy™ 4’n?óÁtƒur ÇÊÊÈ #Y‘qç6èO (#qããô‰tƒ t$öq|¡sù ÇÊÉÈ ¾ÍnÌ•ôgsß uä!#u‘ur ¼çmt7»tGÏ. u’ÎAré& (#qàÊÌ•ããur
} .(٢) {ÇÊÎÈ #ZŽ•ÅÁt/ ¾ÏmÎ/ tb%x. ¼çm-/u‘ ¨bÎ) #’n?t/ ÇÊÍÈ u‘qçts† `©9 br& £`sß ¼çm¯RÎ) ÇÊÌÈ #·‘rçŽô£tB
“uŽtIsù Ü=»tGÅ3ø9$# yìÅÊãrur
} .(٣) {4
¥o§•tB tA¨rr& ö/ä3»oYø)n=yz $yJx. $tRqßJçF÷¥Å_ ô‰s)©9 $yÿ|¹ y7În/u‘ 4’n?tã
¸ouŽ•Î7x. Ÿwur ZouŽ•Éó|¹ â‘ÏŠ$tóムŸw É=»tGÅ6ø9$# #x‹»yd ÉA$tB $oYtGn=÷ƒuq»tƒ tbqä9qà)tƒur ÏmŠÏù $£JÏB tûüÉ)Ïÿô±ãB tûüÏBÌ•ôfßJø9$# ãA£‰t7è? tPöqtƒ
} .(٤) {ÇÍÒÈ
.ﺮِ ﺍﻟﺴﻮﺭﺓﺇﱃ ﺁﺧ ﺇﱃ
(٦)
{¾ÍnÏŠ$t7Ïã
(٥)
#Y‰tnr& y7•/u‘ ÞOÎ=ôàtƒ Ÿwur 3 #ZŽÅÑ%tn (#qè=ÏJtã $tB (#r߉y`urur 4 $yg8|Áômr& HwÎ)
{ÇÍÑÈ
Í‘$£gs)ø9$# ωÏnºuqø9$# ¬! (#rã—t•t/ur ( ßNºuq»yJ¡¡9$#ur ÇÚö‘F{$# uŽö•xî ÞÚö‘F{$#
ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB yyr”•9$# ’Å+ù=ムĸö•yèø9$# rèŒ ÏM»y_u‘¤$!$# ßì‹Ïùu‘
§NèO ( «!$# ’n<Î) ÏmŠÏù šcqãèy_ö•è? $YBöqtƒ (#qà)¨?$#ur
} .(٧) {ÇÊÐÈ É>$|¡Ïtø:$# ßìƒÎŽ|
©!$# žcÎ)
}
} :ﻗﻮﻟﻪ
.(٨) {ÇËÑÊÈ tbqãKn=ôàムŸw öNèdur ôMt6|¡Ÿ2 $¨B <§øÿtR ‘@ä. 4†¯ûuqè? . ١٨ - ١٥ ﺎﻗﱠﺔ( ﺍﻟﹾﺤ1) . ١٥ - ٦ ِﺸِﻘﹶﺎﻕ( ﺍﻟِﺎﻧ2) . ٤٨ ِﻒ( ﺍﻟﹾﻜﹶﻬ3) . ٤٩ ِﻒ( ﺍﻟﹾﻜﹶﻬ4) . ٤٨ ﺍﻫِﻴﻢﺮ( ﺇِﺑ5) . ١٥ ( ﻏﺎﻓﺮ6) . ١٧ ٍ( ﻏﹶﺎﻓِﺮ7) . ٢٨١ ﺓﻘﹶﺮ( ﺍﻟﹾﺒ8) ٤٥٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﺤِﻴﺤِﻪ ،ﻋﻦ ﻋﺎﺋِﺸﺔ ،ﺃﹶﻥﱠ ﺍﻟﻨﱯ ﻳﺤﺎﺳﺐ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﺇِﻟﱠﺎ ﻫﻠﹶﻚ{ }
)(١
r
" ،ﻓﹶﻘﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﺃﹶﻟﹶﻴﺲ ﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺍﷲ ﺗﻌﺎﱃ:
#ZŽ•Å¡o„ $\/$|¡Ïm Ü=y™$ptä† t$öq|¡sù ÇÐÈ ¾ÏmÏYŠÏJu‹Î/ ¼çmt7»tGÏ. š†ÎAré& ô`tB $¨Br'sù
ﺭﺳﻮﻝﹸ ﺍﷲ
r
ﻗﹶﺎﻝﹶ} :ﻟﹶﻴﺲ ﺃﹶﺣﺪ (٢) {ÇÑÈ؟ ﻓﹶﻘﹶﺎﻝﹶ
}ﺇِﻧﻤﺎ ﺫﹶﻟِﻚ ﺍﻟﹾﻌﺮﺽ ،ﻭﻟﹶﻴﺲ ﺃﹶﺣﺪ ﻳﻨﺎﹶﻗﺶ ﺍﻟﹾﺤِﺴﺎﺏ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﺇِﻟﱠﺎ
ﻋﺬﱢﺏ .(٣) {ﻳﻌﲏ ﺃﻧﻪ ﻟﹶﻮ ﻧﺎﻗﹶﺶ ﰲ ﺣِﺴﺎﺑِﻪ ﻟِﻌﺒِﻴﺪِﻩ ﻟﹶﻌﺬﱠﺑﻬﻢ ﻭﻫﻮ ﻏﹶﻴﺮ ﻇﹶﺎﻟِﻢٍ ﻟﹶﻬﻢ ،ﻭﻟﹶﻜِﻨﻪ ﺗﻌﺎﱃ ﻳﻌﻔﹸﻮ ﻭﻳﺼﻔﹶﺢ .ﻭﺳﻴﺄﹾﺗِﻲ ﻟِﺬﹶﻟِﻚ ﺯِﻳﺎﺩﺓ ﺑﻴﺎﻥٍ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲ ﺗﻌﺎﱃ. ﻭﰲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﹸﻮﻥﹶ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ،ﻓﹶﺄﹶﻛﹸﻮﻥﹸ ﺃﹶﻭﻝﹶ ﻣﻦ ﻳﻔِﻴﻖ ،ﻓﹶﺈِﺫﹶﺍ ﻣﻮﺳﻰ ﺁﺧِﺬﹲ ﺑِﻘﹶﺎﺋِﻤﺔ ﺍﻟﹾﻌﺮﺵِ ،ﻓﹶﻠﹶﺎ ﺃﹶﺩﺭِﻱ ﺃﹶﻓﹶﺎﻕ ﻗﹶﺒﻠِﻲ ،ﺃﹶﻡ ﺟﻮﺯِﻱ ﺑِﺼﻌﻘﹶﺔ ﻳﻮﻡِ ﺍﻟﻄﱡﻮﺭِ{ ) (٤؟" .ﻭﻫﺬﹶﺍ ﺻﻌﻖ ﰲ ﻣﻮﻗِﻒِ ﺍﻟﹾﻘِﻴﺎﻣﺔ ،ﺇِﺫﹶﺍ ﺟﺎﺀَ ﺍﷲ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ،ﻭﺃﹶﺷﺮﻗﹶﺖِ ﺍﻟﹾﺄﹶﺭﺽ ﺑِﻨﻮﺭِﻩ ،ﻓﹶﺤِﻴﻨﺌِﺬٍ ﻳﺼﻌﻖ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖ ﻛﹸﻠﱡﻬﻢ. ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ :ﻛﹶﻴﻒ ﺗﺼﻨﻌﻮﻥﹶ ﺑﻘﻮﻟﻪ ﰲ ﺍﻟﹾﺤﺪِﻳﺚِ} :ﺇِﻥﱠ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﹸﻮﻥﹶ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ،ﻓﹶﺄﹶﻛﹸﻮﻥﹸ ﺃﹶﻭﻝﹶ ﻣﻦ ﺗﻨﺸﻖ ﻋﻨﻪ ﺍﻟﹾﺄﹶﺭﺽ ،ﻓﹶﺄﹶﺟِﺪ ﻣﻮﺳﻰ ﺑﺎﻃِﺸﺎ ﺑِﻘﹶﺎﺋِﻤﺔ ﺍﻟﹾﻌﺮﺵِ{ ) (٥؟ ﻗِﻴﻞﹶ :ﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﻠﱠ ﹾﻔﻆﹶ ﻗﹶﺪ ﻭﺭﺩ ﻫﻜﹶﺬﹶﺍ ،ﻭﻣﻨﻪ ﻧﺸﺄﹶ ﺍﻟﹾﺈِﺷﻜﹶﺎﻝﹸ .ﻭﻟﹶﻜِﻨﻪ ﺩﺧﻞﹶ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﺣﺪِﻳﺚﹲ ﰲ ﺣﺪِﻳﺚٍ ،ﻓﹶﺮﻛﱠﺐ ﺑﻴﻦ ﺍﻟﻠﱠﻔﹾﻈﹶﻴﻦِ ،ﻓﹶﺠﺎﺀَ ﻫﺬﹶﺍﻥِ ﺍﻟﹾﺤﺪِﻳﺜﹶﺎﻥِ ﻫﻜﹶﺬﹶﺍ :ﺃﹶﺣﺪﻫﻤﺎ} :ﺃﻥﱠ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﹸﻮﻥﹶ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦١٧٢ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٧٦ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٤٢٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ) ، (٣٠٩٣ﺃﲪﺪ ). (١٨٥/٦ ) (2ﺍﻟِﺎﻧﺸِﻘﹶﺎﻕِ . ٨ - ٧ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦١٧٢ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٧٦ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٤٢٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ) ، (٣٠٩٣ﺃﲪﺪ ). (١٨٥/٦ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻳﺎﺕ ) ، (٦٥١٩ﺃﲪﺪ ). (٤١/٣ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﳋﺼﻮﻣﺎﺕ ) ، (٢٢٨١ﺃﲪﺪ ). (٤١/٣ ٤٦٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﻓﹶﺄﹶﻛﹸﻮﻥﹸ ﺃﹶﻭﻝﹶ ﻣﻦ ﻳﻔِﻴﻖ ، (١) {ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﺍﻟﺜﺎﱐ} :ﺃﹶﻧﺎ ﺃﹶﻭﻝﹸ ﻣﻦ ﺗﻨﺸﻖ ﻋﻨﻪ ﺍﻟﹾﺄﹶﺭﺽ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ{ ) ، (٢ﻓﹶﺪﺧﻞﹶ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﰲ ﺍﻟﹾﺂﺧﺮِ .ﻭﻣِﻤﻦ ﻧﺒﻪ ﻋﻠﻰ ﻫﺬﹶﺍ ﺃﹶﺑﻮ ﺍﻟﹾﺤﺠﺎﺝِ ﺍﻟﹾﻤِﺰﻱ ،ﻭﺑﻌﺪﻩ ﺍﻟﺸﻴﺦ ﺷﻤﺲ ﺍﻟﺪﻳﻦِ ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ ،ﻭﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﻋِﻤﺎﺩ ﺍﻟﺪﻳﻦِ ﺍﺑﻦ ﻛﹶﺜِﲑٍ ،ﺭﺣِﻤﻬﻢ ﺍﷲ. ﻭﻛﹶﺬﹶﻟِﻚ ﺍﺷﺘﺒﻪ ﻋﻠﻰ ﺑﻌﺾِ ﺍﻟﺮﻭﺍﺓ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﻓﹶﻠﹶﺎ ﺃﹶﺩﺭِﻱ ﺃﹶﻓﹶﺎﻕ ﻗﹶﺒﻠِﻲ ﺃﹶﻡ ﻛﹶﺎﻥﹶ ﻣِﻤﻦِ ﺍﺳﺘﺜﹾﻨﻰ ﺍﷲ " U؟ ﻭﺍﻟﹾﻤﺤﻔﹸﻮﻅﹸ ﺍﻟﺬﻱ ﺗﻮﺍﻃﹶﺄﹶﺕ ﻋﻠﻴﻪ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺼﺤِﻴﺤﺔ ﻫﻮ ﺍﻟﹾﺄﹶﻭﻝﹸ ،ﻭﻋﻠﻴﻪ ﺍﳌﻌﲎ ﺍﻟﺼﺤِﻴﺢ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺼﻌﻖ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﻟِﺘﺠﻠﱢﻲ ﺍﷲ ﻟِﻌِﺒﺎﺩِﻩ ﺇِﺫﹶﺍ ﺟﺎﺀَ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ،ﻓﹶﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﹶﺎﻡ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻟﹶﻢ ﻳﺼﻌﻖ ﻣﻌﻬﻢ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻗﹶﺪ ﺟﻮﺯِﻱ ﺑِﺼﻌﻘﹶﺔ ﻳﻮﻡ ﺗﺠﻠﱠﻰ ﺭﺑﻪ ﻟِﻠﹾﺠﺒﻞِ ﻓﹶﺠﻌﻠﹶﻪ ﺩﻛﺎ ،ﻓﹶﺠﻌِﻠﹶﺖ ﺻﻌﻘﹶﺔ ﻫﺬﹶﺍ ﺍﻟﺘﺠﻠﱢﻲ ﻋِﻮﺿﺎ ﻋﻦ ﺻﻌﻘﹶﺔ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ﻟِﺘﺠﻠﱢﻲ ﺭﺑﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ .ﻓﹶﺘﺄﹶﻣﻞﹾ ﻫﺬﹶﺍ ﺍﳌﻌﲎ ﺍﻟﹾﻌﻈِﻴﻢ ﻭﻟﹶﺎ ﺗﻬﻤِﻠﹾﻪ. ﻭﺭﻭﻯ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮِ ﺑﻦِ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ،ﻋﻦِ ﺍﻟﹾﺤﺴﻦِ ،ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﺃﹶﺑﺎ ﻣﻮﺳﻰ ﺍﻟﹾﺄﹶﺷﻌﺮِﻱ ﻳﻘﹸﻮﻝﹸ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲ
r
}ﻳﻌﺮﺽ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ ﺛﹶﻠﹶﺎﺙﹶ ﻋﺮﺿﺎﺕٍ،
ﻓﹶﻌﺮﺿﺘﺎﻥِ ﺟِﺪﺍﻝﹲ ﻭﻣﻌﺎﺫِﻳﺮ ،ﻭﻋﺮﺿﺔ ﺗﻄﹶﺎﻳﺮِ ﺍﻟﺼﺤﻒِ ،ﻓﹶﻤﻦ ﺃﹸﻭﺗِﻲ ﻛِﺘﺎﺑﻪ ﺑِﻴﻤِﻴﻨِﻪ ،ﻭﺣﻮﺳِﺐ ﺣﺴِﺎﺑﺎ ﻳﺴِﲑﺍ ،ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔ ،ﻭﻣﻦ ﺃﹸﻭﺗِﻲ ﻛِﺘﺎﺑﻪ ﺑِﺸِﻤﺎﻟِﻪ ،ﺩﺧﻞﹶ ﺍﻟﻨﺎﺭ.(٤) (٣) { ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢١٧ﺃﲪﺪ ). (٤١/٣ ) (2ﺃﲪﺪ ). (٥/١ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ) ، (٢٤٢٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٧٧ﺃﲪﺪ ). (٤١٤/٤ ) (4ﻭﻫﻢ ﺍﻟﺸﺎﺭﺡ ﺭﲪﻪ ﺍﷲ ﰲ ﻧﺴﺒﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻠﺘﺮﻣﺬﻱ ،ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ .ﻓﺈﻥ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻭﺍﻩ ﺑﻨﺤﻮﻩ ﻣﻌﻨﺎﻩ ، ٢٩٤ : ٣ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺃﺷﺎﺭ ﺇﱃ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ،ﻓﻘﺎﻝ " :ﻭﻻ ﻳﺼﺢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺍﳊﺴﻦ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﰊ ﻫﺮﻳﺮﺓ .ﻭﻗﺪ ﺭﻭﺍﻩ ﺑﻌﻀﻬﻢ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ،ﻭﻫﻮ ﺍﻟﺮﻓﺎﻋﻲ ،ﻋﻦ ﺍﳊﺴﻦ ،ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ،ﻋﻦ ﺍﻟﻨﱯ " .ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ٤١٤ : ٤ﻃﺒﻌﺔ ﺍﳊﻠﱯ ( ،ﻋﻦ ﻭﻛﻴﻊ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ،ﻋﻦ ﺍﳊﺴﻦ ،ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ .ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ، ٤٢٧٧ :ﻣﻦ ﻃﺮﻳﻖ ﻭﻛﻴﻊ ،ﺑﻨﺤﻮﻩ .ﺑﻞ ﺇﻥ ﺭﻭﺍﻳﺔ ﺍﻟﺘﺮﻣﺬﻱ ﺇﻳﺎﻩ -ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ -ﻫﻲ ﻣﻦ ﺭﻭﺍﻳﺔ ﻭﻛﻴﻊ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺃﻳﻀﺎ .ﻓﺎﻹﺳﻨﺎﺩﺍﻥ ﺛﺎﺑﺘﺎﻥ ﺇﺫﻥ ﻋﻦ ﻭﻛﻴﻊ .ﻭﺍﳊﺪﻳﺚ -ﻋﻨﺪﻧﺎ -ﺻﺤﻴﺢ ﻣﻦ ٤٦١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺪ ﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﻋﻦِ ﺍﺑﻦِ ﺍﻟﹾﻤﺒﺎﺭﻙِ :ﺃﻧﻪ ﺃﹶﻧﺸﺪ ﰲ ﺫﹶﻟِﻚ ﺷِﻌﺮﺍ: ﻭﻃﹶﺎﺭﺕِ ﺍﻟﺼﺤﻒ ﰲ ﺍﻟﹾﺄﹶﻳﺪِﻱ ﻣﻨﺸﺮﺓ
ﻓِﻴﻬﺎ ﺍﻟـﺴﺮﺍﺋِﺮ ﻭﺍﻟﹾﹶﺄﺧﺒـﺎﺭ ﺗﻄﱠﻠﹶـﻊ
ﻓﹶﻜﹶﻴــﻒ ﺳــﻬﻮﻙ ﻭﺍﻟﹾﺄﹶﻧﺒــﺎﺀُ ﻭﺍ ِﻗﻌــﺔ
ﻋﻤﺎ ﻗﹶﻠِﻴـﻞٍ ،ﻭﻟﹶـﺎ ﺗـﺪﺭِﻱ ﺑِﻤـﺎ ﺗﻘﹶـﻊ
ﺃﹶﻓِﻲ ﺍﻟﹾﺠِﻨﺎﻥِ ﻭﻓﹶـﻮﺯٍ ﻟﹶـﺎ ﺍﻧﻘِﻄﹶـﺎﻉ ﻟـﻪ
ـﺎ ﺗـﺪﻉ ـﻲ ﻭﻟﹶـ ـﺎ ﺗﺒﻘِـ ـﻴﻢِ ﻓﹶﻠﹶـ ﺠﺤِـ ﺃﹶﻡِ ﺍﻟﹾ
ﺗ ﻬ ـﻮِﻱ ﺑِ ـﺴﺎﻛِﻨِﻬﺎ ﻃﹶ ـﻮﺭﺍ ﻭﺗ ـﺮﻓﹶﻌﻬﻢ
ﺇِﺫﹶﺍ ﺭﺟﻮﺍ ﻣﺨﺮﺟﺎ ﻣِـﻦ ﻏﹶﻤﻬـﺎ ﻗﹸﻤِﻌـﻮﺍ
ﻃﹶﺎﻝﹶ ﺍﻟﹾﺒﻜﹶﺎﺀُ ﻓﹶﻠﹶـﻢ ﻳـﺮﺣﻢ ﺗـﻀﺮﻋﻬﻢ
ﻓِﻴﻬﺎ ،ﻭﻟﹶﺎ ﺭِﻗﱠﻴـﺔ ﺗ ﻐﻨِـﻲ ﻭﻟﹶـﺎ ﺟـﺰﻉ
ﻟِﻴﻨﻔﹶﻊِ ﺍﻟﹾﻌِﻠﹾـﻢ ﻗﹶﺒـﻞﹶ ﺍﻟﹾﻤـﻮﺕِ ﻋﺎﻟِﻤـﻪ
ﻗﹶﺪ ﺳﺎﻝﹶ ﻗﹶﻮﻡ ﺑِﻬﺎ ﺍﻟﺮﺟﻌﻰ ﻓﹶﻤـﺎ ﺭﺟﻌـﻮﺍ
ﻭﻗﻮﻟﻪ " ﻭﺍﻟﺼﺮﺍﻁﹸ " -ﺃﻱ ﻭﻧﺆﻣِﻦ ﺑِﺎﻟﺼﺮﺍﻁِ ،ﻭﻫﻮ ﺟِﺴﺮ ﻋﻠﻰ ﺟﻬﻨﻢ ،ﺇِﺫﹶﺍ ﺍﻧﺘﻬﻰ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻣﻔﹶﺎﺭﻗﹶﺘِﻬِﻢ ﻣﻜﹶﺎﻥﹶ ﺍﻟﹾﻤﻮﻗِﻒِ ﺇﱃ ﺍﻟﻈﱡﻠﹾﻤﺔ ﺍﻟﱵ ﺩﻭﻥﹶ ﺍﻟﺼﺮﺍﻁِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻟﹶﺖ ﻋﺎﺋِﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ} :ﺇِﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲ
r
ﺳﺌِﻞﹶ :ﺃﹶﻳﻦ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺗﺒﺪﻝﹸ ﺍﻟﹾﺄﹶﺭﺽ ﻏﹶﻴﺮ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ؟
ﻓﹶﻘﹶﺎﻝﹶ " :ﻫﻢ ﰲ ﺍﻟﻈﱡﻠﹾﻤﺔ ﺩﻭﻥﹶ ﺍﻟﹾﺠِﺴﺮِ{ ) .(١ﻭﰲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻮﺿِﻊِ ﻳﻔﹾﺘﺮِﻕ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﻋﻦِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﻳﺘﺨﻠﱠﻔﹸﻮﻥﹶ ﻋﻨﻬﻢ ،ﻭﻳﺴﺒِﻘﹸﻬﻢ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ،ﻭﻳﺤﺎﻝﹸ ﺑﻴﻨﻬﻢ ﺑِﺴﻮﺭٍ ﻳﻤﻨﻌﻬﻢ ﻣِﻦ ﺍﻟﹾﻮﺻﻮﻝِ ﺇِﻟﹶﻴﻬِﻢ. ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﺑِﺴﻨﺪِﻩ ،ﻋﻦ ﻣﺴﺮﻭﻕٍ ،ﻋﻦ ﻋﺒﺪِ ﺍﷲ ،ﻗﹶﺎﻝﹶ" :ﻳﺠﻤﻊ ﺍﷲ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔ" ،ﺇﱃ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ " :ﻓﹶﻴﻌﻄﹶﻮﻥﹶ ﻧﻮﺭﻫﻢ ﻋﻠﻰ ﻗﹶﺪﺭِ ﺃﹶﻋﻤﺎﻟِﻬِﻢ ،" ﻗﹶﺎﻝﹶ " :ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﻳﻌﻄﹶﻰ ﻧﻮﺭﻩ ﻣِﺜﹾﻞﹶ ﺍﻟﹾﺠﺒﻞِ ﺑﻴﻦ ﻳﺪﻳﻪ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻌﻄﹶﻰ ﻧﻮﺭﻩ ﻓﹶﻮﻕ ﺫﹶﻟِﻚ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﻧﻮﺭﻩ ﻣﺜﻞ
ﺍﻟﻮﺟﻬﲔ .ﻓﺈﻥ ﲰﺎﻉ ﺍﳊﺴﻦ ﻣﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺻﺤﻴﺢ ﺛﺎﺑﺖ ،ﻛﻤﺎ ﺑﻴﻨﺖ ﺫﻟﻚ ﻣﻔﺼﻼ ﰲ ﺷﺮﺡ ﺍﳊﺪﻳﺚ ٧١٣٨ : ﻣﻦ ﺍﳌﺴﻨﺪ .ﻭﻗﺪ ﺃﻋﻞ ﺍﻟﺒﻮﺻﲑﻱ ﰲ ﺯﻭﺍﺋﺪ ﺍﺑﻦ ﻣﺎﺟﻪ -ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺃﻳﻀﺎ ،ﺑﺄﻥ ﺍﳊﺴﻦ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﰊ ﻣﻮﺳﻰ .ﻭﰲ ﺫﻟﻚ ﺧﻼﻑ ،ﻭﻟﻜﻨﻪ ﻋﺎﺻﺮﻩ ﻳﻘﻴﻨﺎ ،ﻓﺈﻥ ﺍﳊﺴﻦ ﻭﻟﺪ ﺳﻨﺔ ، ٢١ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﻣﺎﺕ ﺳﻨﺔ ٥٢ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ .ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ -ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺸﺎﺭﺡ -ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺍﳊﺴﻦ " :ﲰﻌﺖ ﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ " ﻓﺈﻥ ﺇﺳﻨﺎﺩﻫﺎ ﻟﻴﺲ ﺑﲔ ﻳﺪﻱ ،ﻭﻟﻌﻠﻬﺎ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ .ﻓﻠﻮ ﻛﺎﻥ ﺇﺳﻨﺎﺩﻫﺎ ﺻﺤﻴﺤﺎ ﻛﺼﺤﺔ ﺇﺳﻨﺎﺩﻱ ﺃﲪﺪﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻟﻜﺎﻧﺖ ﻗﺎﻃﻌﺔ ﰲ ﲰﺎﻉ ﺍﳊﺴﻦ ﻣﻦ ﺃﰊ ﻣﻮﺳﻰ . ) (1ﻣﺴﻠﻢ ﺍﳊﻴﺾ ). (٣١٥ ٤٦٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻨﺨﻠﺔ ﺑﻴﻤﻴﻨﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﺩﻭﻥ ﺫﻟﻚ ﺑﻴﻤﻴﻨﻪ ،ﺣﱴ ﻳﻜﻮﻥ ﺁﺧﺮ ﻣﻦ ﻳﻌﻄﻰ ﻧﻮﺭﻩ ﻋﻠﻰ ﺇﺎﻡ ﻗﺪﻣﻪ ،ﻳﻀﻲﺀ ﻣﺮﺓ ﻭﻳﻄﻔﺄ ﻣﺮﺓ ،ﺇﺫﺍ ﺃﺿﺎﺀ ﻗﺪﻡ ﻗﺪﻣﻪ ،ﻭﺇﺫﺍ ﻃﻔﺊ ﻗﺎﻡ " ،ﻗﺎﻝ " :ﻓﻴﻤﺮ ﻭﳝﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ،ﻭﺍﻟﺼﺮﺍﻁ ﻛﺤﺪ ﺍﻟﺴﻴﻒ ،ﺩﺣﺾ ،ﻣﺰﻟﺔ ،ﻓﻴﻘﺎﻝ ﳍﻢ :ﺍﻣﻀﻮﺍ ﻋﻠﻰ ﻗﺪﺭ ﻧﻮﺭﻛﻢ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺎﻧﻘﻀﺎﺽ ﺍﻟﻜﻮﻛﺐ ،ﻭﻣﻨﻬﻢ ﻛﺎﻟﺮﻳﺢ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺎﻟﻄﺮﻑ، ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺸﺪ ﺍﻟﺮﺟﻞ ،ﻳﺮﻣﻞ ﺭﻣﻼ ) (١ﻓﻴﻤﺮﻭﻥ ﻋﻠﻰ ﻗﺪﺭ ﺃﻋﻤﺎﳍﻢ ،ﺣﱴ ﳝﺮ ﺍﻟﺬﻱ ﻧﻮﺭﻩ ﻋﻠﻰ ﺇﺎﻡ ﻗﺪﻣﻪ ،ﲣﺮ ﻳﺪ ،ﻭﺗﻌﻠﻖ ﻳﺪ ،ﻭﲣﺮ ﺭﺟﻞ ،ﻭﺗﻌﻠﻖ ﺭﺟﻞ ،ﻭﺗﺼﻴﺐ ﺟﻮﺍﻧﺒﻪ ﺍﻟﻨﺎﺭ " ﻗﺎﻝ " :ﻓﻴﺨﻠﺼﻮﻥ ،ﻓﺈﺫﺍ ﺧﻠﺼﻮﺍ ﻗﺎﻟﻮﺍ :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﳒﺎﻧﺎ ﻣﻨﻚ ﺑﻌﺪ ﺃﻥ ﺃﺭﺍﻧﺎﻙ ،ﻟﻘﺪ ﺃﻋﻄﺎﻧﺎ ﺍﷲ ﻣﺎ ﱂ ﻳﻌﻂ ﺃﺣﺪ " ،ﺍﳊﺪﻳﺚ.
ﻣﻌﻨﻰ ﺍﻟﹾﻮﺭﻭﺩِ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ " ﻭﺇِﻥﹾ ﻣِﻨﻜﹸﻢ ﺇِﻟﱠﺎ ﻭﺍﺭِﺩﻫﺎ "
ﻭﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﺭﻭﺩ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
žwÎ) óOä3ZÏiB bÎ)ur
- (٢) {4 $ydߊ͑#urﻣﺎ ﻫﻮ ؟ ﻭﺍﻷﻇﻬﺮ ﻭﺍﻷﻗﻮﻯ ﺃﻧﻪ ﺍﳌﺮﻭﺭ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ،ﻗﺎﻝ ﺗﻌﺎﱃ} : $wŠÏWÅ_ $pkŽÏù šúüÏJÎ=»©à9$# â‘x‹tR¨r (#qs)¨?$# tûïÏ%©!$# ÓÉdfuZçR
.(٣) {ÇÐËÈﻭﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ
r
§NèO
ﻗﺎﻝ:
}ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻻ ﻳﻠﺞ ﺍﻟﻨﺎﺭ ﺃﺣﺪ ﺑﺎﻳﻊ ﲢﺖ ﺍﻟﺸﺠﺮﺓ " ،ﻗﺎﻟﺖ ﺣﻔﺼﺔ :ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻟﻴﺲ ﺍﷲ ﻳﻘﻮﻝ} : }
$ydߊ͑#ur žwÎ) óOä3ZÏiB bÎ)ur
$wŠÏWÅ_ $pkŽÏù šúüÏJÎ=»©à9$# â‘x‹tR¨r (#qs)¨?$# tûïÏ%©!$# ÓÉdfuZçR §NèO
(٤) {4؟ ﻓﻘﺎﻝ :ﺃﱂ ﺗﺴﻤﻌﻴﻪ ﻗﺎﻝ: .(١) {(٥) {ÇÐËÈﺃﺷﺎﺭ
r
ﺇﱃ ﺃﻥ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻛﺄﺷﺪ ﺍﻟﺮﺣﻞ ﻭﻳﺮﻣﻞ ﺭﻣﻼ " .ﻭﻫﻮ ﻛﻼﻡ ﻏﲑ ﻣﺴﺘﻘﻴﻢ ،ﻭﱂ ﺃﺟﺪ ﻧﺺ ﺍﻷﺛﺮ ﻛﺎﻣﻼ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ،ﻭﻟﻜﻦ ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ٣٧٥ : ٢ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﺮﻓﻮﻋﺎ ﳓﻮ ﻫﺬﺍ ﺍﳌﻌﲎ ﳐﺘﺼﺮﺍ ،ﻭﻓﻴﻪ " :ﰒ ﻛﺎﻟﺮﺍﻛﺐ ،ﰒ ﻛﺸﺪ ﺍﻟﺮﺟﺎﻝ ،ﰒ ﻛﻤﺸﻴﻬﻢ " .ﻭﺻﺤﺤﻪ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ،ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ،ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ ٣٩٠ : ٥ﳓﻮ ﻣﻌﻨﺎﻩ ﻣﻄﻮﻻ ﻣﻮﻗﻮﻓﺎ ،ﻭﻧﺴﺒﻪ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ . ) (2ﻣﺮﱘ . ٧١ ) (3ﻣﺮﱘ . ٧٢ ) (4ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ . ٧١ : ) (5ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ . ٧٢ : ٤٦٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺭﻭﺩ ﺍﻟﻨﺎﺭ ﻻ ﻳﺴﺘﻠﺰﻡ ﺩﺧﻮﳍﺎ ،ﻭﺃﻥ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﺸﺮ ﻻ ﺗﺴﺘﻠﺰﻡ ﺣﺼﻮﻟﻪ ،ﺑﻞ ﺗﺴﺘﻠﺰﻡ ﺍﻧﻌﻘﺎﺩ ﺳﺒﺒﻪ ،ﻓﻤﻦ ﻃﻠﺒﻪ ﻋﺪﻭﻩ ﻟﻴﻬﻠﻜﻮﻩ ﻭﱂ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻨﻪ ،ﻳﻘﺎﻝ :ﳒﺎﻩ ﺍﷲ ﻣﻨﻬﻢ .ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ: } .(٣) {$[sÎ=»|¹ $uZø‹¯gwU $tRâ•öDr& uä!$y_ $£Jn=sù } .(٢) {#YŠqèd $oYøŠ¯gwU $tRâ•öDr& uä!%y` $£Js9urﻭ } _$uZøŠ¯gwU $tRã•øBr& uä!$y
$£Js9ur
© .(٤) {$Y6ø‹yèäﻭﱂ ﻳﻜﻦ ﺍﻟﻌﺬﺍﺏ ﺃﺻﺎﻢ ،ﻭﻟﻜﻦ ﺃﺻﺎﺏ ﻏﲑﻫﻢ ،ﻭﻟﻮﻻ ﻣﺎ
ﺧﺼﻬﻢ ﺍﷲ ﺑﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺠﺎﺓ ﻷﺻﺎﻢ ﻣﺎ ﺃﺻﺎﺏ ﺃﻭﻟﺌﻚ. ﻭﻛﺬﻟﻚ ﺣﺎﻝ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻨﺎﺭ ،ﳝﺮﻭﻥ ﻓﻮﻗﻬﺎ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ،ﰒ ﻳﻨﺠﻲ ﺍﷲ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﻳﺬﺭ ﺍﻟﻈﺎﳌﲔ ﻓﻴﻬﺎ ﺟﺜﻴﺎ .ﻓﻘﺪ ﺑﲔ rﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﳌﺬﻛﻮﺭ :ﺃﻥ ﺍﻟﻮﺭﻭﺩ ﻫﻮ ﺍﻟﻮﺭﻭﺩ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ. ﻭﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻮﺍﺋﻠﻲ ) (٥ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ tﻗﺎﻝ :ﻗﺎﻝ } rﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺳﻨﱵ ﻭﺇﻥ ﻛﺮﻫﻮﺍ ﺫﻟﻚ ،ﻭﺇﻥ ﺃﺣﺒﺒﺖ ﺃﻥ ﻻ ﺗﻮﻗﻒ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﻃﺮﻓﺔ ﻋﲔ ﺣﱴ ﺗﺪﺧﻞ ﺍﳉﻨﺔ ،ﻓﻼ ﲢﺪﺛﻦ ﰲ ﺩﻳﻦ ﺍﷲ ﺣﺪﺛﺎ ﺑﺮﺃﻳﻚ{ .ﺃﻭﺭﺩﻩ ﺍﻟﻘﺮﻃﱯ. ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻨﺠﺎﺭ ،ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻣﻨﻴﺔ ،ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ
r
ﻗﺎﻝ} :ﺗﻘﻮﻝ ﺍﻟﻨﺎﺭ ﻟﻠﻤﺆﻣﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ :ﺟﺰ ﻳﺎ ﻣﺆﻣﻦ ،ﻓﻘﺪ ﺃﻃﻔﺄ ﻧﻮﺭﻙ ﳍﱯ{ )." (٦
) (1ﻫﻮ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ، ٢٦٣ : ٢ﺑﻨﺤﻮ ﻫﺬﺍ ﺍﳌﻌﲎ . ) (2ﻫﻮﺩ . ٥٨ ) (3ﻫﻮﺩ . ٦٦ ) (4ﻫﻮﺩ . ٩٤ ) (5ﻫﻮ ﺍﳊﺎﻓﻆ ﺍﻟﻮﺍﺋﻠﻲ ﺍﻟﺒﻜﺮﻱ ،ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺴﺠﺰﻱ ،ﺍﳌﺘﻮﰱ ﺳﻨﺔ ، ٤٤٤ﺗﺮﲨﻪ ﺍﻟﺬﻫﱯ ﰲ ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ : ٣ . ٢٩٨ - ٢٧٩ ) (6ﻳﻌﻠﻰ ﺑﻦ ﻣﻨﻴﺔ ،ﺑﻀﻢ ﺍﳌﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ﻭﻓﺘﺢ ﺍﻟﻴﺎﺀ ﺍﻟﺘﺤﺘﻴﺔ ،ﻭﻫﻲ ﺃﻣﻪ ،ﻭﺃﺑﻮﻩ ﺍﲰﻪ " ﺃﻣﻴﺔ " ،ﻭﺻﺤﻒ ﺍﺳﻢ ﺃﻣﻪ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،ﻛﺘﺐ " ﻣﻨﺒﻪ " ! ﻭﺍﳊﺪﻳﺚ ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ، ٣٦٠ : ١٠ ﻭﻗﺎﻝ " :ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ،ﻭﻓﻴﻪ ﺳﻠﻴﻢ ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﻋﻤﺎﺭ ،ﻭﻫﻮ ﺿﻌﻴﻒ " . ٤٦٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤِﻴﺰﺍﻥِ ﻭﺣﻘِﻴﻘﹶﺘﻪ ﻭﻗﻮﻟﻪ " :ﻭﺍﳌﻴﺰﺍﻥ " -ﺃﻱ :ﻭﻧﺆﻣﻦ ﺑﺎﳌﻴﺰﺍﻥ .ﻗﺎﻝ ﺗﻌﺎﱃ} :
xÝó¡É)ø9$# tûïΗºuqyJø9$# ßìŸÒtRur
$oYÎ/ 4’s"x.ur 3 $pkÍ5 $oY÷•s?r& @AyŠö•yz ô`ÏiB 7p¬6ym tA$s)÷WÏB šc%Ÿ2 bÎ)ur ( $\«ø‹x© Ó§øÿtR ãNn=ôàè? Ÿxsù ÏpyJ»uŠÉ)ø9$# ÏQöqu‹Ï9
.(١) {ÇÍÐÈ šúüÎ7Å¡»ymﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
ÇÊÉËÈ šcqßsÎ=øÿßJø9$# ãNèd y7Í´¯»s9'ré'sù ¼çmãZƒÎ—ºuqtB ôMn=à)rO `yJsù
.(٢) {ÇÊÉÌÈ tbrà$Î#»yz zN¨Yygy_ ’Îû öNßg|¡àÿRr& (#ÿrçŽÅ£yz tûïÏ%©!$# š•Í´¯»s9'ré'sù ¼çmãZƒÎ—ºuqtB ôM¤ÿyz ïÆtBur ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ :ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﺇﺫﺍ ﺍﻧﻘﻀﻰ ﺍﳊﺴﺎﺏ ﻛﺎﻥ ﺑﻌﺪﻩ ﻭﺯﻥ ﺍﻷﻋﻤﺎﻝ؛ ﻷﻥ ﺍﻟﻮﺯﻥ
ﻟﻠﺠﺰﺍﺀ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﶈﺎﺳﺒﺔ ،ﻓﺈﻥ ﺍﶈﺎﺳﺒﺔ ﻟﺘﻘﺮﻳﺮ ﺍﻷﻋﻤﺎﻝ ،ﻭﺍﻟﻮﺯﻥ ﻹﻇﻬﺎﺭ ﻣﻘﺎﺩﻳﺮﻫﺎ ﻟﻴﻜﻮﻥ ﺍﳉﺰﺍﺀ ﲝﺴﺒﻬﺎ .ﻗﺎﻝ :ﻭﻗﻮﻟﻪ) :ﻭﻧﻀﻊ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻘﺴﻂ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( -ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﰒ ﻣﻮﺍﺯﻳﻦ ﻣﺘﻌﺪﺩﺓ ﺗﻮﺯﻥ ﻓﻴﻬﺎ ﺍﻷﻋﻤﺎﻝ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺍﳌﻮﺯﻭﻧﺎﺕ ،ﻓﺠﻤﻊ ﺑﺎﻋﺘﺒﺎﺭ ﺗﻨﻮﻉ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻮﺯﻭﻧﺔ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻭﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ :ﺃﻥ ﻣﻴﺰﺍﻥ ﺍﻷﻋﻤﺎﻝ ﻟﻪ ﻛﻔﺘﺎﻥ ﺣﺴﻴﺘﺎﻥ ﻣﺸﺎﻫﺪﺗﺎﻥ .ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳊﺒﻠﻲ ،ﻗﺎﻝ :ﲰﻌﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻳﻘﻮﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﺇﻥ ﺍﷲ ﺳﻴﺨﻠﺺ ﺭﺟﻼ ﻣﻦ ﺃﻣﱵ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﳋﻼﺋﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻴﻨﺸﺮ
ﻋﻠﻴﻪ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺳﺠﻼ ،ﻛﻞ ﺳﺠﻞ ﻣﺪ ﺍﻟﺒﺼﺮ ،ﰒ ﻳﻘﻮﻝ ﻟﻪ :ﺃﺗﻨﻜﺮ ﻣﻦ ﻫﺬﺍ ﺷﻴﺌﺎ ؟ ﺃﻇﻠﻤﺘﻚ ﻛﺘﺒﱵ ﺍﳊﺎﻓﻈﻮﻥ ؟ ﻗﺎﻝ :ﻻ ﻳﺎ ﺭﺏ .ﻓﻴﻘﻮﻝ :ﺃﻟﻚ ﻋﺬﺭ ﺃﻭ ﺣﺴﻨﺔ ؟ ﻓﻴﺒﻬﺖ ﺍﻟﺮﺟﻞ، ﻓﻴﻘﻮﻝ :ﻻ ﻳﺎ ﺭﺏ .ﻓﻴﻘﻮﻝ :ﺑﻠﻰ ،ﺇﻥ ﻟﻚ ﻋﻨﺪﻧﺎ ﺣﺴﻨﺔ ﻭﺍﺣﺪﺓ ،ﻻ ﻇﻠﻢ ﺍﻟﻴﻮﻡ ﻋﻠﻴﻚ .ﻓﺘﺨﺮﺝ ﻟﻪ ﺑﻄﺎﻗﺔ ﻓﻴﻬﺎ :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﻓﻴﻘﻮﻝ :ﺃﺣﻀﺮﻭﻩ .ﻓﻴﻘﻮﻝ: ﻳﺎ ﺭﺏ ،ﻭﻣﺎ ﻫﺬﻩ ﺍﻟﺒﻄﺎﻗﺔ ﻣﻊ ﻫﺬﻩ ﺍﻟﺴﺠﻼﺕ ؟ ﻓﻴﻘﺎﻝ :ﺇﻧﻚ ﻻ ﺗﻈﻠﻢ .ﻗﺎﻝ :ﻓﺘﻮﺿﻊ ﺍﻟﺴﺠﻼﺕ ﰲ ﻛﻔﺔ] ،ﻭﺍﻟﺒﻄﺎﻗﺔ ﰲ ﻛﻔﺔ[ ،ﻗﺎﻝ :ﻓﻄﺎﺷﺖ ﺍﻟﺴﺠﻼﺕ ،ﻭﺛﻘﻠﺖ ﺍﻟﺒﻄﺎﻗﺔ ،ﻭﻻ
) (1ﺍﻷﻧﺒﻴﺎﺀ . ٤٧ ) (2ﺍﳌﺆﻣﻨﻮﻥ . ١٠٣ - ١٠٢ ٤٦٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺜﻘﻞ ﺷﻲﺀ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ{ ) .(٢) (١ﻭﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ،ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻠﻴﺚ ،ﺯﺍﺩ ﺍﻟﺘﺮﻣﺬﻱ} :ﻭﻻ ﻳﺜﻘﻞ ﻣﻊ ﺍﺳﻢ ﺍﷲ ﺷﻲﺀ{ ) .(٤) (٣ﻭﰲ ﺳﻴﺎﻕ ﺁﺧﺮ} :ﺗﻮﺿﻊ ﺍﳌﻮﺍﺯﻳﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻴﺆﺗﻰ ﺑﺎﻟﺮﺟﻞ ﻓﻴﻮﺿﻊ ﰲ ﻛﻔﺔ{ )، (٥ ﺍﳊﺪﻳﺚ. ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻓﺎﺋﺪﺓ ﺟﻠﻴﻠﺔ ،ﻭﻫﻲ :ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﻳﻮﺯﻥ ﻣﻊ ﻋﻤﻠﻪ ،ﻭﻳﺸﻬﺪ ﻟﻪ ﻣﺎ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱯ rﻗﺎﻝ} :ﺇﻧﻪ ﻟﻴﺄﰐ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺴﻤﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ، ﻻ ﻳﺰﻥ ﻋﻨﺪ ﺍﷲ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ " ﻗﺎﻝ " :ﺍﻗﺮﺀﻭﺍ ﺇﻥ ﺷﺌﺘﻢ} :
ÏpyJ»uŠÉ)ø9$# tPöqtƒ öNçlm; ãLìÉ)çR Ÿxsù
.{(٦) {ÇÊÉÎÈ $ZRø—ur ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ} :ﺃﻧﻪ ﻛﺎﻥ ﳚﲏ ﺳﻮﺍﻛﺎ ﻣﻦ ﺍﻷﺭﺍﻙ ،ﻭﻛﺎﻥ ﺩﻗﻴﻖ ﺍﻟﺴﺎﻗﲔ ،ﻓﺠﻌﻠﺖ ﺍﻟﺮﻳﺢ ﺗﻜﻔﺆﻩ ،ﻓﻀﺤﻚ ﺍﻟﻘﻮﻡ ﻣﻨﻪ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ " rﻣﻢ ﺗﻀﺤﻜﻮﻥ " ؟ ﻗﺎﻟﻮﺍ :ﻳﺎ ﻧﱯ ﺍﷲ ،ﻣﻦ ﺩﻗﺔ ﺳﺎﻗﻴﻪ .ﻓﻘﺎﻝ :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﳍﻤﺎ ﺃﺛﻘﻞ ﰲ ﺍﳌﻴﺰﺍﻥ ﻣﻦ ﺃﺣﺪ{ ).(٨) (٧ ) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٣٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٣٠٠ﺃﲪﺪ ). (٢١٣/٢ ) (2ﻫﻮ ﺍﳊﺪﻳﺚ ٦٩٩٤ :ﻣﻦ ﺍﳌﺴﻨﺪ ،ﻭﻫﺬﺍ ﻟﻔﻈﻪ ،ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺑﻌﺾ ﲢﺮﻳﻒ ﺻﺤﺤﻨﺎﻩ ﻣﻨﻪ ،ﻭﺯﻳﺎﺩﺓ ] ﻭﺍﻟﺒﻄﺎﻗﺔ ﰲ ﻛﻔﺔ [ ﻟﻴﺴﺖ ﰲ ﻧﺴﺦ ﺍﳌﺴﻨﺪ ،ﻭﻫﻲ ﺛﺎﺑﺘﺔ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺘﺮﻣﺬﻱ ، ٣٦٧ : ٣ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﳛﲕ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳊﺒﻠﻲ . ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٣٩ﺃﲪﺪ ). (٢١٣/٢ ) (4ﰲ ﺍﳌﻄﺒﻮﻋﺔ " :ﻭﻻ ﻳﺜﻘﻞ ﺷﻲﺀ ﺍﺳﻢ ﺍﷲ " .ﻭﺍﻟﺬﻱ ﺃﺛﺒﺘﻨﺎ ﻫﻮ ﻧﺺ ﻣﺎ ﰲ ﺍﻟﺘﺮﻣﺬﻱ .ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺸﺎﺭﺡ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻤﺎ ﻣﻀﻰ ﺹ . ٣١٧ : ) (5ﺃﲪﺪ ). (٢٢٢/٢ ) (6ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ . ١٠٥ : ) (7ﺃﲪﺪ ). (٤٢١/١ ) (8ﺍﳌﺴﻨﺪ . ٣٩٩١ :ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻓﺠﻌﻠﺖ ﺍﻟﺮﻳﺢ ﺗﻜﻔﻴﻪ " ،ﻭﺻﺤﺤﻨﺎﻩ ﻣﻦ ﺍﳌﺴﻨﺪ . ٤٦٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺪ ﻭﺭﺩﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻳﻀﺎ ﺑﻮﺯﻥ ﺍﻷﻋﻤﺎﻝ ﺃﻧﻔﺴﻬﺎ ،ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﺍﻟﻄﻬﻮﺭ ﺷﻄﺮ ﺍﻹﳝﺎﻥ ،ﻭﺍﳊﻤﺪ ﷲ ﲤﻸ
ﺍﳌﻴﺰﺍﻥ{ ).(١ ﻭﰲ ﺍﻟﺼﺤﻴﺢ ،ﻭﻫﻮ ﺧﺎﲤﺔ ﻛﺘﺎﺏ ﺍﻟﺒﺨﺎﺭﻱ ،ﻗﻮﻟﻪ } rﻛﻠﻤﺘﺎﻥ ﺧﻔﻴﻔﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ،
ﺣﺒﻴﺒﺘﺎﻥ ﺇﱃ ﺍﻟﺮﲪﻦ ،ﺛﻘﻴﻠﺘﺎﻥ ﰲ ﺍﳌﻴﺰﺍﻥ :ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ،ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ{ ).(٢
ﻭﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ ،ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ tﻋﻦ ﺍﻟﻨﱯ rﻗﺎﻝ} :ﻳﺆﺗﻰ ﺑﺎﺑﻦ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻴﻮﻗﻒ ﺑﲔ ﻛﻔﱵ ﺍﳌﻴﺰﺍﻥ ،ﻭﻳﻮﻛﻞ ﺑﻪ ﻣﻠﻚ ،ﻓﺈﻥ ﺛﻘﻞ ﻣﻴﺰﺍﻧﻪ ،ﻧﺎﺩﻯ ﺍﳌﻠﻚ ﺑﺼﻮﺕ ﻳﺴﻤﻊ ﺍﳋﻼﺋﻖ :ﺳﻌﺪ ﻓﻼﻥ ﺳﻌﺎﺩﺓ ﻻ ﻳﺸﻘﻰ ﺑﻌﺪﻫﺎ ﺃﺑﺪﺍ .ﻭﺇﻥ ﺧﻒ ﻣﻴﺰﺍﻧﻪ ،ﻧﺎﺩﻯ ﺍﳌﻠﻚ ﺑﺼﻮﺕ ﻳﺴﻤﻊ ﺍﳋﻼﺋﻖ :ﺷﻘﻲ ﻓﻼﻥ ﺷﻘﺎﻭﺓ ﻻ ﻳﺴﻌﺪ ﺑﻌﺪﻫﺎ ﺃﺑﺪﺍ{ . ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﱃ ﻣﻠﺤﺪ ﻣﻌﺎﻧﺪ ﻳﻘﻮﻝ :ﺍﻷﻋﻤﺎﻝ ﺃﻋﺮﺍﺽ ﻻ ﺗﻘﺒﻞ ﺍﻟﻮﺯﻥ ،ﻭﺇﳕﺎ ﻳﻘﺒﻞ ﺍﻟﻮﺯﻥ ﺍﻷﺟﺴﺎﻡ !! ﻓﺈﻥ ﺍﷲ ﻳﻘﻠﺐ ﺍﻷﻋﺮﺍﺽ ﺃﺟﺴﺎﻣﺎ ،ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻛﻤﺎ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ tﺃﻥ ﺭﺳﻮﻝ ﺍﷲ rﻗﺎﻝ} :ﻳﺆﺗﻰ ﺑﺎﳌﻮﺕ ﻛﺒﺸﺎ ] ﺃﻏﺜﺮ [ ) (٣ﻓﻴﻮﻗﻒ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻓﻴﻘﺎﻝ :ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻓﻴﺸﺮﺋﺒﻮﻥ ﻭﻳﻨﻈﺮﻭﻥ ،ﻭﻳﻘﺎﻝ :ﻳﺎ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻓﻴﺸﺮﺋﺒﻮﻥ ﻭﻳﻨﻈﺮﻭﻥ ،ﻭﻳﺮﻭﻥ ﺃﻥ ﻗﺪ ﺟﺎﺀ ﺍﻟﻔﺮﺝ ،ﻓﻴﺬﺑﺢ ،ﻭﻳﻘﺎﻝ :ﺧﻠﻮﺩ ﻻ ﻣﻮﺕ{ .ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﲟﻌﻨﺎﻩ .ﻓﺜﺒﺖ ﻭﺯﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻌﺎﻣﻞ ﻭﺻﺤﺎﺋﻒ ﺍﻷﻋﻤﺎﻝ ،ﻭﺛﺒﺖ ﺃﻥ ﺍﳌﻴﺰﺍﻥ ﻟﻪ ﻛﻔﺘﺎﻥ .ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﲟﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻴﻔﻴﺎﺕ. ) (1ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ ) ، (٢٢٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٥١٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ ) ، (٢٨٠ﺃﲪﺪ ) ، (٣٤٢/٥ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ ). (٦٥٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٦٠٤٣ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٦٩٤ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٦٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺩﺏ ) ، (٣٨٠٦ﺃﲪﺪ ). (٢٣٢/٢ ) (3ﰲ ﺍﻷﺻﻞ ) :ﺃﻏﺮ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﳌﺴﻨﺪ . ٤٢٣ / ٢ﻥ . ٤٦٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﻌﻠﻴﻨﺎ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ،ﻛﻤﺎ ﺃﺧﱪﻧﺎ ﺍﻟﺼﺎﺩﻕ rﻣﻦ ﻏﲑ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ. ﻭﻳﺎ ﺧﻴﺒﺔ ﻣﻦ ﻳﻨﻔﻲ ﻭﺿﻊ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻘﺴﻂ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﺸﺎﺭﻉ ،ﳋﻔﺎﺀ ﺍﳊﻜﻤﺔ ﻋﻠﻴﻪ ،ﻭﻳﻘﺪﺡ ﰲ ﺍﻟﻨﺼﻮﺹ ﺑﻘﻮﻟﻪ :ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﳌﻴﺰﺍﻥ ﺇﻻ ﺍﻟﺒﻘﺎﻝ ﻭﺍﻟﻔﻮﺍﻝ !! ﻭﻣﺎ ﺃﺣﺮﺍﻩ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﻴﻢ ﺍﷲ ﳍﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺯﻧﺎ .ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳊﻜﻤﺔ ﰲ ﻭﺯﻥ ﺍﻷﻋﻤﺎﻝ ﺇﻻ ﻇﻬﻮﺭ ﻋﺪﻟﻪ ﺳﺒﺤﺎﻧﻪ ﳉﻤﻴﻊ ﻋﺒﺎﺩﻩ ،ﻓﺈﻧﻪ ﻻ ﺃﺣﺪ ﺃﺣﺐ ﺇﻟﻴﻪ ﺍﻟﻌﺬﺭ ﻣﻦ ﺍﷲ ،ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ .ﻓﻜﻴﻒ ﻭﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﳊﻜﻢ ﻣﺎ ﻻ ﺍﻃﻼﻉ ﻟﻨﺎ ﻋﻠﻴﻪ. ﻓﺘﺄﻣﻞ ﻗﻮﻝ ﺍﳌﻼﺋﻜﺔ ،ﳌﺎ ﻗﺎﻝ ﺍﷲ ﳍﻢ} :
)$pkŽÏù ã@yèøgrBr& (#þqä9$s% ( Zpxÿ‹Î=yz ÇÚö‘F{ $# ’Îû ×@Ïã%y` ’ÎoTÎ
Ÿw $tB ãNn=ôãr& þ’ÎoTÎ) tA$s% ( y7s9 â¨Ïd‰s)çRur x8ωôJpt¿2 ßxÎm7|¡çR ß`øtwUur uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿム`tB
? .(١) {ÇÌÉÈ tbqßJn=÷èsﻭﻗﺎﻝ ﺗﻌﺎﱃ.(٢) {ÇÑÎÈ WxŠÎ=s% žwÎ) ÉOù=Ïèø9$# z`ÏiB OçF•Ï?ré& !$tBur } : ﻭﻗﺪ ﺗﻘﺪﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﳊﻮﺽ ﻛﻼﻡ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ ،ﺃﻥ ﺍﳊﻮﺽ ﻗﺒﻞ ﺍﳌﻴﺰﺍﻥ ،ﻭﺍﻟﺼﺮﺍﻁ ﺑﻌﺪ ﺍﳌﻴﺰﺍﻥ .ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ} :ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﺇﺫﺍ ﻋﱪﻭﺍ ﺍﻟﺼﺮﺍﻁ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﻗﻨﻄﺮﺓ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻓﻴﻘﺘﺺ ﻟﺒﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ،ﻓﺈﺫﺍ ﻫﺬﺑﻮﺍ ﻭﻧﻘﻮﺍ ﺃﺫﻥ ﳍﻢ ﰲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ{ ) .(٣ﻭﺟﻌﻞ ﺍﻟﻘﺮﻃﱯ ﰲ ﺍﻟﺘﺬﻛﺮﺓ ﻫﺬﻩ ﺍﻟﻘﻨﻄﺮﺓ ﺻﺮﺍﻃﺎ ﺛﺎﻧﻴﺎ ﻟﻠﻤﺆﻣﻨﲔ ﺧﺎﺻﺔ ،ﻭﻟﻴﺲ ﻳﺴﻘﻂ ﻣﻨﻪ ﺃﺣﺪ ﰲ ﺍﻟﻨﺎﺭ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﺠﻨﺔﹸ ﻭﺍﻟﻨﺎﺭ ﻣﺨﻠﹸﻮﻗﹶﺘﺎﻥِ ﻭﻫﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥِ ﺍﻟﹾﺂﻥﹶ ﺍﻟﹾ
ﺍﻟﹾﺠﻨﺔﹸ ﻭﺍﻟﻨﺎﺭ ﻣﺨﻠﹸﻮﻗﹶﺘﺎﻥِ ﻭﻫﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥِ ﺍﻟﹾﺂﻥﹶ ﻭﻟﹶﺎ ﺗﻔﹾﻨﻴﺎﻥِ ﺃﹶﺑﺪﺍ ﻗﻮﻟﻪ ) :ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﳐﻠﻮﻗﺘﺎﻥ ،ﻻ ﺗﻔﻨﻴﺎﻥ ﺃﺑﺪﺍ ﻭﻻ ﺗﺒﻴﺪﺍﻥ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻗﺒﻞ ﺍﳋﻠﻖ ،ﻭﺧﻠﻖ ﳍﻤﺎ ﺃﻫﻼ ،ﻓﻤﻦ ﺷﺎﺀ ﻣﻨﻬﻢ ﺇﱃ ﺍﳉﻨﺔ ﻓﻀﻼ ﻣﻨﻪ ،ﻭﻣﻦ ﺷﺎﺀ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﻨﺎﺭ ﻋﺪﻻ ﻣﻨﻪ ،ﻭﻛﻞ ﻳﻌﻤﻞ ﳌﺎ ﻗﺪ ﻓﺮﻍ ﻟﻪ ،ﻭﺻﺎﺋﺮ ﺇﱃ ﻣﺎ ﺧﻠﻖ ﻟﻪ ،ﻭﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻣﻘﺪﺭﺍﻥ ) (1ﺍﻟﺒﻘﺮﺓ . ٣٠ ) (2ﺍﻹﺳﺮﺍﺀ . ٨٥ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦١٧٠ﺃﲪﺪ ). (٦٣/٣ ٤٦٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ (. ﺵ :ﺃﻣﺎ ﻗﻮﻟﻪ " :ﺇﻥ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﳐﻠﻮﻗﺘﺎﻥ " -ﻓﺎﺗﻔﻖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﳐﻠﻮﻗﺘﺎﻥ ﻣﻮﺟﻮﺩﺗﺎﻥ ﺍﻵﻥ ،ﻭﱂ ﻳﺰﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﺣﱴ ﻧﺒﻐﺖ ﻧﺎﺑﻐﺔ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ،ﻓﺄﻧﻜﺮﺕ ﺫﻟﻚ ،ﻭﻗﺎﻟﺖ :ﺑﻞ ]ﻳﻨﺸﺌﻬﻤﺎ[
)(١
ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ!! ﻭﲪﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ
ﺃﺻﻠﻬﻢ ﺍﻟﻔﺎﺳﺪ ﺍﻟﺬﻱ ﻭﺿﻌﻮﺍ ﺑﻪ ﺷﺮﻳﻌﺔ ﳌﺎ ﻳﻔﻌﻠﻪ ﺍﷲ ،ﻭﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﻌﻞ ﻛﺬﺍ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﻛﺬﺍ!! ﻭﻗﺎﺳﻮﻩ ﻋﻠﻰ ﺧﻠﻘﻪ ﰲ ﺃﻓﻌﺎﳍﻢ ،ﻓﻬﻢ ﻣﺸﺒﻬﺔ ﰲ ﺍﻷﻓﻌﺎﻝ ،ﻭﺩﺧﻞ ﺍﻟﺘﺠﻬﻢ ﻓﻴﻬﻢ ،ﻓﺼﺎﺭﻭﺍ ﻣﻊ ﺫﻟﻚ ﻣﻌﻄﻠﺔ ! ﻭﻗﺎﻟﻮﺍ :ﺧﻠﻖ ﺍﳉﻨﺔ ﻗﺒﻞ ﺍﳉﺰﺍﺀ ﻋﺒﺚ ! ﻷﺎ ﺗﺼﲑ ﻣﻌﻄﻠﺔ ﻣﺪﺩﺍ ﻣﺘﻄﺎﻭﻟﺔ !! ﻓﺮﺩﻭﺍ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻣﺎ ﺧﺎﻟﻒ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﻭﺿﻌﻮﻫﺎ ﻟﻠﺮﺏ ﺗﻌﺎﱃ ،ﻭﺣﺮﻓﻮﺍ ﺍﻟﻨﺼﻮﺹ ﻋﻦ ﻣﻮﺍﺿﻌﻬﺎ ،ﻭﺿﻠﻠﻮﺍ ﻭﺑﺪﻋﻮﺍ ﻣﻦ ﺧﺎﻟﻒ ﺷﺮﻳﻌﺘﻬﻢ. ﻓﻤﻦ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﳉﻨﺔ} .(٢) {ÇÊÌÌÈ tûüÉ)-GßJù=Ï9 ôN£‰Ïãé& } : ¾Ï&Î#ß™â‘ur «!$$Î/ (#qãZtB#uä šúïÏ%©#Ï9
.(٣) {4ﻭﻋﻦ ﺍﻟﻨﺎﺭ} :
&tûïÌ•Ïÿ»s3ù=Ï9 ôN£‰Ïãé
_ .(٥) {ÇËËÈ $\/$t«tB tûüÉó»©Ü=Ïj9 ÇËÊÈ #YŠ$|¹ó•ÉD ôMtR%x. zO¨Yygyﻭﻗﺎﻝ ﺗﻌﺎﱃ} : #“urù'pRùQ$# èp¨Zy_ $ydy‰YÏã ÇÊÍÈ 4‘ygtFZçRùQ$# Íou‘ô‰Å™ y‰ZÏã
&ôN£‰Ïãé
} .(٤) {ÇÊÌÊÈ
)¨bÎ
ÇÊÌÈ 3“t•÷zé& »'s!÷“tR çn#uäu‘ ô‰s)s9ur
.(٦) {ÇÊÎÈﻭﻗﺪ ﺭﺃﻯ ﺍﻟﻨﱯ
r
ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ،
ﻭﺭﺃﻯ ﻋﻨﺪﻫﺎ ﺟﻨﺔ ﺍﳌﺄﻭﻯ .ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ tﰲ ﻗﺼﺔ ﺍﻹﺳﺮﺍﺀ ،ﻭﰲ ﺁﺧﺮﻩ} :ﰒ ﺍﻧﻄﻠﻖ ﰊ ﺟﱪﺍﺋﻴﻞ ،ﺣﱴ ﺃﺗﻰ ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ ،ﻓﻐﺸﻴﻬﺎ ﺃﻟﻮﺍﻥ ﻻ ﺃﺩﺭﻱ ﻣﺎ
) (1ﰲ ﺍﻷﺻﻞ ) :ﻳﻨﺸﺌﻬﺎ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺁﻝ ﻋﻤﺮﺍﻥ . ١٣٣ ) (3ﺍﳊﺪﻳﺪ . ٢١ ) (4ﺁﻝ ﻋﻤﺮﺍﻥ . ١٣١ ) (5ﺍﻟﻨﺒﺄ . ٢٢ - ٢١ ) (6ﺍﻟﻨﺠﻢ . ١٥ - ١٣ ٤٦٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻫﻲ " ﻗﺎﻝ " :ﰒ ﺩﺧﻠﺖ ﺍﳉﻨﺔ ،ﻓﺈﺫﺍ ﻫﻲ ﺟﻨﺎﺑﺬ ﺍﻟﻠﺆﻟﺆ ،ﻭﺇﺫﺍ ﺗﺮﺍﺎ ﺍﳌﺴﻚ{ ).(١ ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ rﻗﺎﻝ} :ﺇﻥ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻣﺎﺕ ﻋﺮﺽ ﻋﻠﻴﻪ ﻣﻘﻌﺪﻩ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ،ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻤﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻤﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻳﻘﺎﻝ :ﻫﺬﺍ ﻣﻘﻌﺪﻙ ﺣﱴ ﻳﺒﻌﺜﻚ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ{ ).(٣) (٢
ﻭﺗﻘﺪﻡ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ،ﻭﻓﻴﻪ} :ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﻣﻦ ﺍﻟﺴﻤﺎﺀ :ﺃﻥ ﺻﺪﻕ ﻋﺒﺪﻱ،
ﻓﺎﻓﺮﺷﻮﻩ ﻣﻦ ﺍﳉﻨﺔ ،ﻭﺍﻓﺘﺤﻮﺍ ﻟﻪ ﺑﺎﺑﺎ ﺇﱃ ﺍﳉﻨﺔ ،ﻗﺎﻝ :ﻓﻴﺄﺗﻴﻪ ﻣﻦ ﺭﻭﺣﻬﺎ ﻭﻃﻴﺒﻬﺎ{ ).(٤ ﻭﺗﻘﺪﻡ ﺣﺪﻳﺚ ﺃﻧﺲ ﲟﻌﲎ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ. ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ} :ﺧﺴﻔﺖ ﺍﻟﺸﻤﺲ ﰲ ﺣﻴﺎﺓ ﺭﺳﻮﻝ ﺍﷲ .(٥) {rﻓﺬﻛﺮﺕ ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ :ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ } rﺭﺃﻳﺖ ﰲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ ﻛﻞ ﺷﻲﺀ ﻭﻋﺪﰎ ﺑﻪ ،ﺣﱴ ﻟﻘﺪ ﺭﺃﻳﺘﲏ ﺁﺧﺬ ﻗﻄﻔﺎ ﻣﻦ ﺍﳉﻨﺔ ﺣﲔ ﺭﺃﻳﺘﻤﻮﱐ ﺗﻘﺪﻣﺖ ]ﻭﻟﻘﺪ ﺭﺃﻳﺖ ﺟﻬﻨﻢ ﳛﻄﻢ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ﺣﲔ ﺭﺃﻳﺘﻤﻮﱐ ﺗﺄﺧﺮﺕ{ )." (٧) (٦
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣١٦٤ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ). (١٦٣ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٣١٣ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٦٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٠٧٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٧٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٧٠ﺃﲪﺪ ) ، (١١٣/٢ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ ). (٥٦٤ ) (3ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ، ٣٣٨ - ٣٣٧ : ١ﺬﺍ ﺍﻟﻠﻔﻆ ،ﻭﺭﻭﺍﻩ ﺃﲪﺪ ٥٩٢٦ :ﻣﻦ ﻃﺮﻳﻖ ﻣﺎﻟﻚ ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﻣﻦ ﺃﻭﺟﻪ ﺃﺧﺮ . ٥٢٤٣ ، ٥١١٩ ، ٤٦٥٨ :ﻭﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻛﺬﻟﻚ . ) (4ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٥٣ﺃﲪﺪ ). (٢٨٨/٤ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ ) ، (٩٩٩ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ ) ، (٩٠١ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ ) ، (٥٦١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺴﻮﻑ ) ، (١٤٧٢ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١١٨٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٢٦٣ﺃﲪﺪ )، (١٦٤/٦ ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٥٢٧ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ ) ، (١١٥٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺴﻮﻑ ). (١٤٧٢ ) (7ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٤٧٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ ،ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ} :ﺍﳔﺴﻔﺖ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ .(١) {rﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ} :ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺭﺃﻳﻨﺎﻙ ﺗﻨﺎﻭﻟﺖ ﺷﻴﺌﺎ ﰲ ﻣﻘﺎﻣﻚ ،ﰒ ﺭﺃﻳﻨﺎﻙ ﺗﻜﻌﻜﻌﺖ ؟ ﻓﻘﺎﻝ " :ﺇﱐ ﺭﺃﻳﺖ ﺍﳉﻨﺔ ،ﻭﺗﻨﺎﻭﻟﺖ ﻋﻨﻘﻮﺩﺍ، ﻭﻟﻮ ﺃﺻﺒﺘﻪ ﻷﻛﻠﺘﻢ ﻣﻨﻪ ﻣﺎ ﺑﻘﻴﺖ ﺍﻟﺪﻧﻴﺎ ،ﻭﺭﺃﻳﺖ ﺍﻟﻨﺎﺭ ،ﻓﻠﻢ ﺃﺭ ﻣﻨﻈﺮﺍ ﻛﺎﻟﻴﻮﻡ ﻗﻂ ﺃﻓﻈﻊ، ﻭﺭﺃﻳﺖ ﺃﻛﺜﺮ ﺃﻫﻠﻬﺎ ﺍﻟﻨﺴﺎﺀ " ،ﻗﺎﻟﻮﺍ :ﰈ ،ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ " :ﺑﻜﻔﺮﻫﻦ " ،ﻗﻴﻞ :ﺃﻳﻜﻔﺮﻥ ﺑﺎﷲ ؟ ﻗﺎﻝ " :ﻳﻜﻔﺮﻥ ﺍﻟﻌﺸﲑ ،ﻭﻳﻜﻔﺮﻥ ﺍﻹﺣﺴﺎﻥ ،ﻟﻮ ﺃﺣﺴﻨﺖ ﺇﱃ ﺇﺣﺪﺍﻫﻦ ﺍﻟﺪﻫﺮ ﻛﻠﻪ ،ﰒ ﺭﺃﺕ ﻣﻨﻚ ﺷﻴﺌﺎ ،ﻗﺎﻟﺖ :ﻣﺎ ﺭﺃﻳﺖ ﺧﲑﺍ ﻗﻂ !! { ). (٢
ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ} :ﻭﺍﱘ ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻟﻮ ﺭﺃﻳﺘﻢ ﻣﺎ ﺭﺃﻳﺖ،
ﻟﻀﺤﻜﺘﻢ ﻗﻠﻴﻼ ]ﻭﻟﺒﻜﻴﺘﻢ[ ) .(٣ﻛﺜﲑﺍ " ﻗﺎﻟﻮﺍ :ﻭﻣﺎ ﺭﺃﻳﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ " :ﺭﺃﻳﺖ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ{ . ﻭﰲ ﺍﳌﻮﻃﺄ ﻭﺍﻟﺴﻨﻦ ،ﻣﻦ ﺣﺪﻳﺚ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ } rﺇﳕﺎ ﻧﺴﻤﺔ ﺍﳌﺆﻣﻦ ﻃﲑ ﺗﻌﻠﻖ ﰲ ﺷﺠﺮ ﺍﳉﻨﺔ ،ﺣﱴ ﻳﺮﺟﻌﻬﺎ ﺍﷲ ﺇﱃ ﺟﺴﺪﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ{ ).(٤ ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺩﺧﻮﻝ ﺍﻟﺮﻭﺡ ﺍﳉﻨﺔ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ. ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﻨﺪ .ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ
r
ﻗﺎﻝ} :ﳌﺎ ﺧﻠﻖ ﺍﷲ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﺃﺭﺳﻞ ﺟﱪﺍﺋﻴﻞ ﺇﱃ ﺍﳉﻨﺔ ،ﻓﻘﺎﻝ :ﺍﺫﻫﺐ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ ) ، (١٠٠٤ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ ) ، (٩٠٧ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺴﻮﻑ ) ، (١٤٩٣ﺃﲪﺪ )، (٢٩٨/١ ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤٤٥ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻨﻜﺎﺡ ) ، (٤٩٠١ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ ) ، (٩٠٧ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺴﻮﻑ ) ، (١٤٩٣ﺃﲪﺪ )، (٢٩٨/١ ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤٤٥ ) (3ﰲ ﺍﻷﺻﻞ ) :ﻭﺑﻜﻴﺘﻢ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺡ ) . (٤٢٦ﻥ . ) (4ﺍﻟﺘﺮﻣﺬﻱ ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ ) ، (١٦٤١ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٧٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٧١ﺃﲪﺪ )، (٤٥٦/٣ ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ ). (٥٦٦ ٤٧١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﺎﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﻣﺎ ﺃﻋﺪﺩﺕ ﻷﻫﻠﻬﺎ ﻓﻴﻬﺎ .ﻓﺬﻫﺐ ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﻷﻫﻠﻬﺎ ﻓﻴﻬﺎ، ﻓﺮﺟﻊ ﻓﻘﺎﻝ :ﻭﻋﺰﺗﻚ ،ﻻ ﻳﺴﻤﻊ ﺎ ﺃﺣﺪ ﺇﻻ ﺩﺧﻠﻬﺎ .ﻓﺄﻣﺮ ﺑﺎﳉﻨﺔ ،ﻓﺤﻔﺖ ﺑﺎﳌﻜﺎﺭﻩ ،ﻓﻘﺎﻝ: ﺍﺭﺟﻊ ﻓﺎﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﻣﺎ ﺃﻋﺪﺩﺕ ﻷﻫﻠﻬﺎ ﻓﻴﻬﺎ .ﻗﺎﻝ :ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ،ﰒ ﺭﺟﻊ ﻓﻘﺎﻝ :ﻭﻋﺰﺗﻚ، ﻟﻘﺪ ﺧﺸﻴﺖ ﺃﻥ ﻻ ﻳﺪﺧﻠﻬﺎ ﺃﺣﺪ .ﻗﺎﻝ :ﰒ ﺃﺭﺳﻠﻪ ﺇﱃ ﺍﻟﻨﺎﺭ ،ﻗﺎﻝ :ﺍﺫﻫﺐ ﻓﺎﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﻣﺎ ﺃﻋﺪﺩﺕ ﻷﻫﻠﻬﺎ ﻓﻴﻬﺎ .ﻗﺎﻝ :ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ،ﻓﺈﺫﺍ ﻫﻲ ﻳﺮﻛﺐ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ،ﰒ ﺭﺟﻊ ﻓﻘﺎﻝ: ﻭﻋﺰﺗﻚ ،ﻻ ﻳﺪﺧﻠﻬﺎ ﺃﺣﺪ ﲰﻊ ﺎ .ﻓﺄﻣﺮ ﺎ ﻓﺤﻔﺖ ﺑﺎﻟﺸﻬﻮﺍﺕ ،ﰒ ﻗﺎﻝ :ﺍﺫﻫﺐ ﻓﺎﻧﻈﺮ ﺇﱃ ﻣﺎ ﺃﻋﺪﺩﺕ ﻷﻫﻠﻬﺎ ﻓﻴﻬﺎ .ﻓﺬﻫﺐ ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ،ﻓﺮﺟﻊ ﻓﻘﺎﻝ :ﻭﻋﺰﺗﻚ ،ﻟﻘﺪ ﺧﺸﻴﺖ ﺃﻥ ﻻ ﻳﻨﺠﻮ ﻣﻨﻬﺎ ﺃﺣﺪ ﺇﻻ ﺩﺧﻠﻬﺎ{ ) .(١ﻭﻧﻈﺎﺋﺮ ﺫﻟﻚ ﰲ ﺍﻟﺴﻨﺔ ﻛﺜﲑﺓ. ﻭﺃﻣﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﳉﻨﺔ ﺍﳌﻮﻋﻮﺩ ﺎ ﻫﻲ ﺍﳉﻨﺔ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ ﺁﺩﻡ ﰒ ﺃﺧﺮﺝ ﻣﻨﻬﺎ ﻓﺎﻟﻘﻮﻝ ﺑﻮﺟﻮﺩﻫﺎ ﺍﻵﻥ ﻇﺎﻫﺮ ،ﻭﺍﳋﻼﻑ ﰲ ﺫﻟﻚ ﻣﻌﺮﻭﻑ.ﻭﺃﻣﺎ ﺷﺒﻬﺔ ﻣﻦ ﻗﺎﻝ :ﺇﺎ ﱂ ﲣﻠﻖ ﺑﻌﺪ ،ﻭﻫﻲ :ﺃﺎ ﻟﻮ ﻛﺎﻧﺖ ﳐﻠﻮﻗﺔ ﺍﻵﻥ ﻟﻮﺟﺐ ﺍﺿﻄﺮﺍﺭﺍ ﺃﻥ ﺗﻔﲎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻥ ﻳﻬﻠﻚ ﻛﻞ ﻣﻦ ﻓﻴﻬﺎ ﻭﳝﻮﺕ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ} :
žwÎ) î7Ï9$yd >äóÓx« ‘@ä.
.(٢) {4 ¼çmygô_urﻭ } .(٣) {3 ÏNöqpRùQ$# èps)ͬ!#sŒ <§øÿtR ‘@ä. ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺟﺎﻣﻌﻪ ،ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﻟﻘﻴﺖ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻴﻠﺔ ﺃﺳﺮﻱ ﰊ ،ﻓﻘﺎﻝ :ﻳﺎ ﳏﻤﺪ ،ﺃﻗﺮﺉ ﺃﻣﺘﻚ ﻣﲏ ﺍﻟﺴﻼﻡ ،ﻭﺃﺧﱪﻫﻢ ﺃﻥ ﺍﳉﻨﺔ ﻃﻴﺒﺔ ﺍﻟﺘﺮﺑﺔ ،ﻋﺬﺑﺔ ﺍﳌﺎﺀ ،ﻭﺃﺎ ﻗﻴﻌﺎﻥ ،ﻭﺃﻥ ﻏﺮﺍﺳﻬﺎ ﺳﺒﺤﺎﻥ ﺍﷲ ،ﻭﺍﳊﻤﺪ ﷲ ،ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺍﷲ ﺃﻛﱪ{ ) ، (٤ﻗﺎﻝ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ.
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﳉﻨﺔ ) ، (٢٥٦٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٧٦٣ﺃﲪﺪ ). (٣٣٣/٢ ) (2ﺍﻟﻘﺼﺺ . ٨٨ ) (3ﺁﻝ ﻋﻤﺮﺍﻥ . ١٨٥ ) (4ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ). (٣٤٦٢ ٤٧٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺟﺎﺑﺮ ،ﻋﻦ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﺎﻝ} :ﻣﻦ ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ،ﻏﺮﺳﺖ ﻟﻪ ﳔﻠﺔ ﰲ ﺍﳉﻨﺔ{ ) ، (١ﻗﺎﻝ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ،ﻗﺎﻟﻮﺍ :ﻓﻠﻮ ﻛﺎﻧﺖ ﳐﻠﻮﻗﺔ ﻣﻔﺮﻭﻏﺎ ﻣﻨﻬﺎ ﱂ ﺗﻜﻦ ﻗﻴﻌﺎﻧﺎ ،ﻭﱂ ﻳﻜﻦ ﳍﺬﺍ ﺍﻟﻐﺮﺍﺱ ﻣﻌﲎ .ﻗﺎﻟﻮﺍ :ﻭﻛﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ ﺃﺎ ﻗﺎﻟﺖ.(٢) {Ïp¨Yyfø9$# ’Îû $\F÷•t/ x8y‰YÏã ’Í< Èûøó$# Éb>u‘ } : ﻓﺎﳉﻮﺍﺏ :ﺇﻧﻜﻢ ﺇﻥ ﺃﺭﺩﰎ ﺑﻘﻮﻟﻜﻢ ﺇﺎ ﺍﻵﻥ ﻣﻌﺪﻭﻣﺔ ﲟﱰﻟﺔ ﺍﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻭﻗﻴﺎﻡﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ،ﻓﻬﺬﺍ ﺑﺎﻃﻞ ،ﻳﺮﺩﻩ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﺃﻣﺜﺎﳍﺎ ﳑﺎ ﱂ ﻳﺬﻛﺮ ،ﻭﺇﻥ ﺃﺭﺩﰎ ﺃﺎ ﱂ ﻳﻜﻤﻞ ﺧﻠﻖ ﲨﻴﻊ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﻓﻴﻬﺎ ﻷﻫﻠﻬﺎ ،ﻭﺃﺎ ﻻ ﻳﺰﺍﻝ ﺍﷲ ﳛﺪﺙ ﻓﻴﻬﺎ ﺷﻴﺌﺎ ﺑﻌﺪ ﺷﻲﺀ، ﻭﺇﺫﺍ ﺩﺧﻠﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺃﺣﺪﺙ ﺍﷲ ﻓﻴﻬﺎ ﻋﻨﺪ ﺩﺧﻮﳍﻢ ﺃﻣﻮﺭﺍ ﺃﺧﺮ -ﻓﻬﺬﺍ ﺣﻖ ﻻ ﳝﻜﻦ ﺭﺩﻩ، ﻭﺃﺩﻟﺘﻜﻢ ﻫﺬﻩ ﺇﳕﺎ ﺗﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺪﺭ. ﻭﺃﻣﺎ ﺍﺣﺘﺠﺎﺟﻜﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ} :
¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä.
{4
)(٣
ﻓﺄﺛﺒﺘﻢ ﺳﻮﺀ
ﻓﻬﻤﻜﻢ ﻣﻌﲎ ﺍﻵﻳﺔ ،ﻭﺍﺣﺘﺠﺎﺟﻜﻢ ﺎ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺍﻵﻥ -ﻧﻈﲑ ﺍﺣﺘﺠﺎﺝ ﺇﺧﻮﺍﻧﻜﻢ ﺎ ﻋﻠﻰ ﻓﻨﺎﺋﻬﻤﺎ ﻭﺧﺮﺍﻤﺎ ﻭﻣﻮﺕ ﺃﻫﻠﻬﻤﺎ !! ﻓﻠﻢ ﺗﻮﻓﻘﻮﺍ ﺃﻧﺘﻢ ﻭﻻ ﺇﺧﻮﺍﻧﻜﻢ ﻟﻔﻬﻢ ﻣﻌﲎ ﺍﻵﻳﺔ ،ﻭﺇﳕﺎ ﻭﻓﻖ ﻟﺬﻟﻚ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ. ﻓﻤﻦ ﻛﻼﻣﻬﻢ :ﺃﻥ ﺍﳌﺮﺍﺩ "ﻛﻞ ﺷﻲﺀ" ﳑﺎ ﻛﺘﺐ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻔﻨﺎﺀ ﻭﺍﳍﻼﻙ "ﻫﺎﻟﻚ" ،ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺧﻠﻘﺘﺎ ﻟﻠﺒﻘﺎﺀ ﻻ ﻟﻠﻔﻨﺎﺀ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌﺮﺵ ،ﻓﺈﻧﻪ ﺳﻘﻒ ﺍﳉﻨﺔ .ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﺇﻻ ﻣﻠﻜﻪ. ﻭﻗﻴﻞ :ﺇﻻ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ ﻭﺟﻬﻪ .ﻭﻗﻴﻞ :ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺰﻝ:
}5b$sù $pköŽn=tæ ô`tB ‘@ä.
{ÇËÏÈ
)(٤
ﻓﻘﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ :ﻫﻠﻚ ﺃﻫﻞ ﺍﻷﺭﺽ ،ﻭﻃﻤﻌﻮﺍ ﰲ ﺍﻟﺒﻘﺎﺀ ،ﻓﺄﺧﱪ ﺗﻌﺎﱃ ﻋﻦ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ). (٣٤٦٥ ) (2ﺍﻟﺘﺤﺮﱘ . ١١ ) (3ﺍﻟﻘﺼﺺ . ٨٨ ) (4ﺍﻟﺮﲪﻦ . ٢٦ ٤٧٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻷﺭﺽ ﺃﻢ ﳝﻮﺗﻮﻥ ،ﻓﻘﺎﻝ:
}¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä.
{4
)(١
ﻷﻧﻪ ﺣﻲ ﻻ ﳝﻮﺕ،
ﻓﺄﻳﻘﻨﺖ ﺍﳌﻼﺋﻜﺔ ﻋﻨﺪ ﺫﻟﻚ ﺑﺎﳌﻮﺕ .ﻭﺇﳕﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﺗﻮﻓﻴﻘﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻨﺼﻮﺹ ﺍﶈﻜﻤﺔ، ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﳉﻨﺔ ،ﻭﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻟﻨﺎﺭ ﺃﻳﻀﺎ ،ﻋﻠﻰ ﻣﺎ ﻳﺬﻛﺮ ﻋﻦ ﻗﺮﻳﺐ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ. ﻭﻗﻮﻟﻪ " :ﻻ ﺗﻔﻨﻴﺎﻥ ﺃﺑﺪﺍ ﻭﻻ ﺗﺒﻴﺪﺍﻥ " -ﻫﺬﺍ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻷﺋﻤﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ. ﻭﻗﺎﻝ ﺑﺒﻘﺎﺀ ﺍﳉﻨﺔ ﻭﻗﺎﻝ ﺑﻔﻨﺎﺀ ﺍﻟﻨﺎﺭ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ،ﻭﺍﻟﻘﻮﻻﻥ ﻣﺬﻛﻮﺭﺍﻥ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﻭﻏﲑﻫﺎ. ﻭﻗﺎﻝ ﺑﻔﻨﺎﺀ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﺇﻣﺎﻡ ﺍﳌﻌﻄﻠﺔ ،ﻭﻟﻴﺲ ﻟﻪ ﺳﻠﻒ ﻗﻂ ،ﻻ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ،ﻭﻻ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ،ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ .ﻭﺃﻧﻜﺮﻩ ﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﻛﻔﺮﻭﻩ ﺑﻪ ،ﻭﺻﺎﺣﻮﺍ ﺑﻪ ﻭﺑﺄﺗﺒﺎﻋﻪ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ .ﻭﻫﺬﺍ ﻗﺎﻟﻪ ﻷﺻﻠﻪ ﺍﻟﻔﺎﺳﺪ ﺍﻟﺬﻱ ﺍﻋﺘﻘﺪﻩ ،ﻭﻫﻮ ﺍﻣﺘﻨﺎﻉ ﻭﺟﻮﺩ ﻣﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ! ﻭﻫﻮ ﻋﻤﺪﺓ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﺍﳌﺬﻣﻮﻡ ،ﺍﻟﱵ ﺍﺳﺘﺪﻟﻮﺍ ﺎ ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﻷﺟﺴﺎﻡ ،ﻭﺣﺪﻭﺙ ﻣﺎ ﱂ ﳜﻞ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ،ﻭﺟﻌﻠﻮﺍ ﺫﻟﻚ ﻋﻤﺪﻢ ﰲ ﺣﺪﻭﺙ ﺍﻟﻌﺎﱂ .ﻓﺮﺃﻯ ﺍﳉﻬﻢ ﺃﻥ ﻣﺎ ﳝﻨﻊ ﻣﻦ ﺣﻮﺍﺩﺙ ﻻ ﺃﻭﻝ ﳍﺎ ﰲ ﺍﳌﺎﺿﻲ ،ﳝﻨﻌﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ !! ﻓﺪﻭﺍﻡ ﺍﻟﻔﻌﻞ ﻋﻨﺪﻩ ﻋﻠﻰ ﺍﻟﺮﺏ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﳑﺘﻨﻊ، ﻛﻤﺎ ﻫﻮ ﳑﺘﻨﻊ ﻋﻨﺪﻩ ﻋﻠﻴﻪ ﰲ ﺍﳌﺎﺿﻲ !! ﻭﺃﺑﻮ ﺍﳍﺬﻳﻞ ﺍﻟﻌﻼﻑ ﺷﻴﺦ ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ،ﻟﻜﻦ ﻗﺎﻝ :ﺇﻥ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻓﻨﺎﺀ ﺍﳊﺮﻛﺎﺕ ،ﻓﻘﺎﻝ ﺑﻔﻨﺎﺀ ﺣﺮﻛﺎﺕ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ، ﺣﱴ ﻳﺼﲑﻭﺍ ﰲ ﺳﻜﻮﻥ ﺩﺍﺋﻢ ،ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺣﺮﻛﺔ !! ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﰲ ﺗﺴﻠﺴﻞ ﺍﳊﻮﺍﺩﺙ ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ ،ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﺩﻭﺍﻡ ﻓﺎﻋﻠﻴﺔ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ،ﻭﻫﻮ ﱂ ﻳﺰﻝ ﺭﺑﺎ ﻗﺎﺩﺭﺍ ﻓﻌﺎﻻ ﳌﺎ ﻳﺮﻳﺪ ،ﻓﺈﻧﻪ ﱂ ﻳﺰﻝ ﺣﻴﺎ ﻋﻠﻴﻤﺎ ﻗﺪﻳﺮﺍ .ﻭﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﳑﺘﻨﻌﺎ ﻋﻠﻴﻪ ﻟﺬﺍﺗﻪ ،ﰒ ﻳﻨﻘﻠﺐ ﻓﻴﺼﲑ ﳑﻜﻨﺎ ﻟﺬﺍﺗﻪ ،ﻣﻦ ﻏﲑ ﲡﺪﺩ ﺷﻲﺀ ،ﻭﻟﻴﺲ ﻟﻸﻭﻝ ﺣﺪ ﳏﺪﻭﺩ ﺣﱴ ﻳﺼﲑ ﺍﻟﻔﻌﻞ ﳑﻜﻨﺎ ﻟﻪ ﻋﻨﺪ ﺫﻟﻚ ﺍﳊﺪ ،ﻭﻳﻜﻮﻥ ﻗﺒﻠﻪ ﳑﺘﻨﻌﺎ ﻋﻠﻴﻪ .ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝ ﺗﺼﻮﺭﻩ ﻛﺎﻑ ﰲ ﺍﳉﺰﻡ ﺑﻔﺴﺎﺩﻩ. ) (1ﺍﻟﻘﺼﺺ . ٨٨ ٤٧٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﺄﻣﺎ ﺃﺑﺪﻳﺔ ﺍﳉﻨﺔ ،ﻭﺃﺎ ﻻ ﺗﻔﲎ ﻭﻻ ﺗﺒﻴﺪ ،ﻓﻬﺬﺍ ﳑﺎ ﻳﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺍﻟﺮﺳﻮﻝ rﺃﺧﱪ ﺑﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ} :
* ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$# ’Å"sù (#r߉Ïèß™ tûïÏ%©!$# $¨Br&ur
( y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur
(١) {ÇÊÉÑÈ 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtãﺃﻱ ﻏﲑ ﻣﻘﻄﻮﻉ ،ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ
ﻗﻮﻟﻪ.(٢) {( y7•/u‘ uä!$x© $tB žwÎ) } : ﻭﺍﺧﺘﻠﻒ ﺍﻟﺴﻠﻒ ﰲ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ: ﻓﻘﻴﻞ :ﻣﻌﻨﺎﻩ ﺇﻻ ﻣﺪﺓ ﻣﻜﺜﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ،ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﳌﻦ ﺩﺧﻞ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﻨﺎﺭ ﰒ ﺃﺧﺮﺝ ﻣﻨﻬﺎ ،ﻻ ﻟﻜﻠﻬﻢ. ﻭﻗﻴﻞ :ﺇﻻ ﻣﺪﺓ ﻣﻘﺎﻣﻬﻢ ﰲ ﺍﳌﻮﻗﻒ. ﻭﻗﻴﻞ :ﺇﻻ ﻣﺪﺓ ﻣﻘﺎﻣﻬﻢ ﰲ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﻮﻗﻒ. ﻭﻗﻴﻞ :ﻫﻮ ﺍﺳﺘﺜﻨﺎﺀ ]ﺍﺳﺘﺜﻨﺎﻩ[
)(٣
ﺍﻟﺮﺏ ﻭﻻ ﻳﻔﻌﻠﻪ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﻭﺍﷲ ﻷﺿﺮﺑﻨﻚ ﺇﻻ ﺃﻥ
ﺃﺭﻯ ﻏﲑ ﺫﻟﻚ ،ﻭﺃﻧﺖ ﻻ ﺗﺮﺍﻩ ،ﺑﻞ ﲡﺰﻡ ﺑﻀﺮﺑﻪ. ﻭﻗﻴﻞ " :ﺇﻻ " ﲟﻌﲎ ﺍﻟﻮﺍﻭ ،ﻭﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻨﺤﺎﺓ ،ﻭﻫﻮ ﺿﻌﻴﻒ] .ﻭﻣﻨﻬﻢ[ ﻣﻦ ﳚﻌﻞ " ﺇﻻ " ﲟﻌﲎ " ﻟﻜﻦ " ،ﻓﻴﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻌﺎ ،ﻭﺭﺟﺤﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﻗﺎﻝ :ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺧﻠﻒ ﻟﻮﻋﺪﻩ ،ﻭﻗﺪ ﻭﺻﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻘﻮﻟﻪ .(٤) {ÇÊÉÑÈ 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã } :ﻗﺎﻟﻮﺍ: ﻭﻧﻈﲑﻩ ﺃﻥ ﺗﻘﻮﻝ :ﺃﺳﻜﻨﺘﻚ ﺩﺍﺭﻱ ﺣﻮﻻ ﺇﻻ ﻣﺎ ﺷﺌﺖ .ﺃﻱ ﺳﻮﻯ ﻣﺎ ﺷﺌﺖ] ،ﺃﻭ ﻟﻜﻦ[ ) (٥ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ.
) (1ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ . ١٠٨ : ) (2ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ . ١٠٨ : ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺍﺳﺘﺪﺭﻛﻨﺎﻩ ﻣﻦ " ﺣﺎﺩﻱ ﺍﻷﺭﻭﺍﺡ " ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺴﺘﻮﻥ ﺹ . ٢٤٢ ﻥ. ) (4ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ . ١٠٨ : ) (5ﰲ ﺍﻷﺻﻞ ) :ﻭﻟﻜﻦ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺣﺎﺩﻱ ﺍﻷﺭﻭﺍﺡ ﺹ . ٢٤٣ﻥ . ٤٧٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﻴﻞ :ﺍﻻﺳﺘﺜﻨﺎﺀ ﻹﻋﻼﻣﻬﻢ ،ﺑﺄﻢ ﻣﻊ ﺧﻠﻮﺩﻫﻢ ﰲ ﻣﺸﻴﺌﺔ ﺍﷲ ،ﻷﻢ ﻻ ﳜﺮﺟﻮﻥ ﻋﻦ ﻣﺸﻴﺌﺘﻪ ،ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﻋﺰﳝﺘﻪ ﻭﺟﺰﻣﻪ ﳍﻢ ﺑﺎﳋﻠﻮﺩ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : ¸x‹Å2ur $uZøŠn=tã ¾ÏmÎ/ y7s9 ߉ÅgrB Ÿw §NèO y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$$Î/ ¨ûtùydõ‹uZs9
} (٢) {3 y7Î7ù=s% 4’n?tã óOÏFøƒs† ª!$# Î*t±o„ bÎ*sùﻭﻗﻮﻟﻪ} : &¾ÏmÎ/ Nä31u‘÷Šr
{ÇÑÏÈ
)(١
$oYø¤Ï© ûÈõs9ur
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ:
Iwur öNà6ø‹n=tæ ¼çmè?öqn=s? $tB ª!$# uä!$x© öq©9 @è%
({ ) .(٣ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ ،ﳜﱪ ﻋﺒﺎﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﲟﺸﻴﺌﺘﻪ ،ﻣﺎ ﺷﺎﺀ
ﻛﺎﻥ ،ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ. ﻭﻗﻴﻞ :ﺇﻥ " ﻣﺎ " ﲟﻌﲎ " ﻣﻦ " ﺃﻱ :ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﺩﺧﻮﻟﻪ ﺍﻟﻨﺎﺭ ﺑﺬﻧﻮﺑﻪ ﻣﻦ ﺍﻟﺴﻌﺪﺍﺀ. ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ. ﻭﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ ،ﻓﻬﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ ،ﻭﻗﻮﻟﻪ{ ÇÊÉÑÈ 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã } : ﳏﻜﻢ .ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
)>Š$xÿ¯R `ÏB ¼çms9 $tB $oYè%ø—Ì•s9 #x‹»yd ¨bÎ
)(٤
.(٥) {ÇÎÍÈﻭﻗﻮﻟﻪ:
} & (٦) {4 $yg•=Ïßur ÒOͬ!#yŠ $ygè=à2éﻭﻗﻮﻟﻪ.(٧) {ÇÍÑÈ tûüÅ_t•÷‚ßJÎ/ $pk÷]ÏiB Nèd $tBur } :
ﻭﻗﺪ ﺃﻛﺪ ﺍﷲ ﺧﻠﻮﺩ ﺃﻫﻞ ﺍﳉﻨﺔ ﺑﺎﻟﺘﺄﺑﻴﺪ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﺃﺧﱪ ﺃﻢ} :
Ÿw
(٨) {( 4’n
) (1ﺍﻹﺳﺮﺍﺀ . ٨٦ ) (2ﺍﻟﺸﻮﺭﻯ . ٢٤ ) (3ﻳﻮﻧﺲ . ١٦ ) (4ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ . ١٠٨ : ) (5ﺹ . ٥٤ ) (6ﺍﻟﺮﻋﺪ . ٣٥ ) (7ﺍﳊﺠﺮ . ٤٨ ) (8ﺍﻟﺪﺧﺎﻥ . ٥٦ ٤٧٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
)y7•/u‘ uä!$x© $tB žwÎ
({
)(١
-ﺗﺒﲔ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺘﲔ ﺍﺳﺘﺜﻨﺎﺀ
ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﱂ ﻳﻜﻮﻧﻮﺍ ﻓﻴﻪ ﰲ ﺍﳉﻨﺔ ﻣﻦ ﻣﺪﺓ ﺍﳋﻠﻮﺩ ،ﻛﺎﺳﺘﺜﻨﺎﺀ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻣﻦ ﲨﻠﺔ ﺍﳌﻮﺕ، ﻓﻬﺬﻩ ﻣﻮﺗﺔ ﺗﻘﺪﻣﺖ ﻋﻠﻰ ﺣﻴﺎﻢ ﺍﻷﺑﺪﻳﺔ] ،ﻭﺫﺍﻙ[ ) .(٢ﻣﻔﺎﺭﻗﺔ ﻟﻠﺠﻨﺔ ﺗﻘﺪﻣﺖ ﻋﻠﻰ ﺧﻠﻮﺩﻫﻢ ﻓﻴﻬﺎ. ﻭﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﺑﺪﻳﺔ ﺍﳉﻨﺔ ﻭﺩﻭﺍﻣﻬﺎ ﻛﺜﲑﺓ :ﻛﻘﻮﻟﻪ } rﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻳﻨﻌﻢ ﻭﻻ ﻳﺒﺄﺱ ،ﻭﳜﻠﺪ ﻭﻻ ﳝﻮﺕ{ ) .(٣ﻭﻗﻮﻟﻪ} :ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ :ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﺇﻥ ﻟﻜﻢ ﺃﻥ ﺗﺼﺤﻮﺍ ﻓﻼ ﺗﺴﻘﻤﻮﺍ ]ﺃﺑﺪﺍ[ ) (٤ﻭﺃﻥ ﺗﺸﺒﻮﺍ ﻓﻼ ﺮﻣﻮﺍ ﺃﺑﺪﺍ ،ﻭﺃﻥ ﲢﻴﻮﺍ ﻓﻼ ﲤﻮﺗﻮﺍ ﺃﺑﺪﺍ{ .
ﻭﺗﻘﺪﻡ ﺫﻛﺮ ﺫﺑﺢ ﺍﳌﻮﺕ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﻳﻘﺎﻝ} :ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﺧﻠﻮﺩ ﻓﻼ ﻣﻮﺕ ،ﻭﻳﺎ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺧﻠﻮﺩ ﻓﻼ ﻣﻮﺕ{ ).(٥
ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝﹸ ﻓِﻲ ﺃﹶﺑﺪِﻳﺔِ ﺍﻟﻨﺎﺭِ
ﻭﺃﻣﺎ ﺃﺑﺪﻳﺔ ﺍﻟﻨﺎﺭ ﻭﺩﻭﺍﻣﻬﺎ ،ﻓﻠﻠﻨﺎﺱ ﰲ ﺫﻟﻚ ﲦﺎﻧﻴﺔ ﺃﻗﻮﺍﻝ: ﺃﺣﺪﻫﺎ :ﺃﻥ ﻣﻦ ﺩﺧﻠﻬﺎ ﻻ ﳜﺮﺝ ﻣﻨﻬﺎ ﺃﺑﺪ ﺍﻵﺑﺎﺩ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ. ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﺃﻫﻠﻬﺎ ﻳﻌﺬﺑﻮﻥ ﻓﻴﻬﺎ ،ﰒ ﺗﻨﻘﻠﺐ ﻃﺒﻴﻌﺘﻬﻢ ﻭﺗﺒﻘﻰ ﻃﺒﻴﻌﺔ ]ﻧﺎﺭﻳﺔ[ ) (٦ﻳﺘﻠﺬﺫﻭﻥ ﺎ ﳌﻮﺍﻓﻘﺘﻬﺎ ﻟﻄﺒﻌﻬﻢ ! ﻭﻫﺬﺍ ﻗﻮﻝ ﺇﻣﺎﻡ ﺍﻻﲢﺎﺩﻳﺔ ﺍﺑﻦ ﻋﺮﰊ ﺍﻟﻄﺎﺋﻲ !! ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺃﻫﻠﻬﺎ ﻳﻌﺬﺑﻮﻥ ﻓﻴﻬﺎ ﺇﱃ ﻭﻗﺖ ﳏﺪﻭﺩ ،ﰒ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ،ﻭﳜﻠﻔﻬﻢ ﻓﻴﻬﺎ ﻗﻮﻡ ﺁﺧﺮﻭﻥ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺣﻜﺎﻩ ) (1ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ . ١٠٨ : ) (2ﰲ ﺍﻷﺻﻞ ) :ﻭﺫﻟﻚ( ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺣﺎﺩﻱ ﺍﻷﺭﻭﺍﺡ ﺹ . ٢٤٤ﻥ . ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﳉﻨﺔ ). (٢٥٢٥ ) (4ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (٢١٨٢ / ٤ﺭﻗﻢ ، ٢٨٣٧ﻭﻣﻦ ﺣﺎﺩﻱ ﺍﻷﺭﻭﺍﺡ ﺹ . ٢٤٤ﻥ . ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٤٥٣ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٤٩ﺃﲪﺪ ). (٩/٣ ) (6ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﻨﺎﺭﻳﺔ( ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺣﺎﺩﻱ ﺍﻷﺭﻭﺍﺡ ﺹ . ٢٤٨ﻥ . ٤٧٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻴﻬﻮﺩ ﻟﻠﻨﱯ
r
ﻭﺃﻛﺬﻢ ﻓﻴﻪ ،ﻭﻗﺪ ﺃﻛﺬﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ} :
`s9 (#qä9$s%ur
?tbqä9qà)s? ÷Pr& ( ÿ¼çny‰ôgtã ª!$# y#Î=øƒä† `n=sù #Y‰ôgtã «!$# y‰ZÏã öNè?õ‹sƒªBr& ö@è% 4 ZoyŠr߉÷è¨B $YB$-ƒr& HwÎ) â‘$¨Y9$# $uZ¡¡yJs Ü=»ysô¹r& š•Í´¯»s9'ré'sù ¼çmçGt«ÿ‹ÏÜyz ¾ÏmÎ/ ôMsÜ»ymr&ur Zpy¥ÍhŠy™ |=|¡x. `tB 4’n?t/ ÇÑÉÈ šcqßJn=÷ès? Ÿw $tB «!$# ’n?tã
.(١) {ÇÑÊÈ tbrà$Î#»yz $ygŠÏù öNèd ( Í‘$¨Z9$#
ﺍﻟﺮﺍﺑﻊ :ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ،ﻭﺗﺒﻘﻰ ﻋﻠﻰ ﺣﺎﳍﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﺃﺣﺪ. ﺍﳋﺎﻣﺲ :ﺃﺎ ﺗﻔﲎ ﺑﻨﻔﺴﻬﺎ ،ﻷﺎ ﺣﺎﺩﺛﺔ ﻭﻣﺎ ﺛﺒﺖ ﺣﺪﻭﺛﻪ ﺍﺳﺘﺤﺎﻝ ﺑﻘﺎﺅﻩ !! ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻬﻢ ﻭﺷﻴﻌﺘﻪ ،ﻭﻻ ﻓﺮﻕ ﻋﻨﺪﻩ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻛﻤﺎ ﺗﻘﺪﻡ. ﺍﻟﺴﺎﺩﺱ :ﺗﻔﲎ ﺣﺮﻛﺎﺕ ﺃﻫﻠﻬﺎ ﻭﻳﺼﲑﻭﻥ ﲨﺎﺩﺍ ،ﻻ ﳛﺴﻮﻥ ﺑﺄﱂ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﰊ ﺍﳍﺬﻳﻞ ﻛﻤﺎ ﺗﻘﺪﻡ. ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﺍﷲ ﳜﺮﺝ ﻣﻨﻬﺎ ﻣﻦ ﻳﺸﺎﺀ ،ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ،ﰒ ﻳﺒﻘﻴﻬﺎ ﺷﻴﺌﺎ ،ﰒ ﻳﻔﻨﻴﻬﺎ، ﻓﺈﻧﻪ ﺟﻌﻞ ﳍﺎ ﺃﻣﺪﺍ ﺗﻨﺘﻬﻲ ﺇﻟﻴﻪ. ﺍﻟﺜﺎﻣﻦ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳜﺮﺝ ﻣﻨﻬﺎ ﻣﻦ ﺷﺎﺀ ،ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ ،ﻭﻳﺒﻘﻰ ﻓﻴﻬﺎ ﺍﻟﻜﻔﺎﺭ ،ﺑﻘﺎﺀ ﻻ ﺍﻧﻘﻀﺎﺀ ﻟﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ. ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ ﺍﻷﺧﲑﻳﻦ ﻇﺎﻫﺮ ﺍﻟﺒﻄﻼﻥ .ﻭﻫﺬﺍﻥ ﺍﻟﻘﻮﻻﻥ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻨﻈﺮ ﰲ ﺃﺩﻟﺘﻬﻤﺎ
)(٢
ﻓﻤﻦ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
$tB žwÎ) !$ygŠÏù tûïÏ$Î#»yz öNä31uq÷WtB â‘$¨Y9$# tA$s%
© .(٣) {ÇÊËÑÈ ÒOŠÎ=tæ íO‹Å3ym y7-/u‘ ¨bÎ) 3 ª!$# uä!$xﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} .
öNçlm; Í‘$¨Z9$# ’Å"sù (#qà)x© tûïÏ%©!$# $¨Br'sù
¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù
) (1ﺍﻟﺒﻘﺮﺓ . ٨١ - ٨٠ ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺩﻟﻴﻠﻴﻬﻤﺎ " ﺑﺎﻟﺘﺜﻨﻴﺔ .ﻭﻫﻮ ﺧﻄﺄ ،ﻭﺍﳉﻤﻊ ﻫﻮ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻜﻼﻡ ﻫﻨﺎ . ) (3ﺍﻷﻧﻌﺎﻡ . ١٢٨ ٤٧٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ‘߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u
{ÇÊÉÐÈ
)(١
ﻭﱂ ﻳﺄﺕ ﺑﻌﺪ ﻫﺬﻳﻦ ﺍﻻﺳﺘﺜﻨﺎﺀﻳﻦ ﻣﺎ ﺃﺗﻰ ﺑﻌﺪ ﺍﻻﺳﺘﺜﻨﺎﺀ
ﺍﳌﺬﻛﻮﺭ ﻷﻫﻞ ﺍﳉﻨﺔ ،ﻭﻫﻮ ﻗﻮﻟﻪ .(٢) {ÇÊÉÑÈ 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã } :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
tûüÏVÎ7»©9
.(٣) {ÇËÌÈ $\/$s)ômr& !$pkŽÏù ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ -ﺃﻋﲏ ﺍﻟﻘﻮﻝ ﺑﻔﻨﺎﺀ ﺍﻟﻨﺎﺭ ﺩﻭﻥ ﺍﳉﻨﺔ -ﻣﻨﻘﻮﻝ ﻋﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ، ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺃﰊ ﺳﻌﻴﺪ ،ﻭﻏﲑﻫﻢ. ﻭﻗﺪ ﺭﻭﻯ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﰲ ﺗﻔﺴﲑﻩ ﺍﳌﺸﻬﻮﺭ ،ﺑﺴﻨﺪﻩ ﺇﱃ ﻋﻤﺮ tﺃﻧﻪ ﻗﺎﻝ} :ﻟﻮ ﻟﺒﺚ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ﻛﻘﺪﺭ ﺭﻣﻞ ﻋﺎﰿ ،ﻟﻜﺎﻥ ﳍﻢ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﺖ ﳜﺮﺟﻮﻥ ﻓﻴﻪ{ ،ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ .(٤) {ÇËÌÈ $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9 } :ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻨﺎﺭ ﻣﻮﺟﺐ ﻏﻀﺒﻪ ،ﻭﺍﳉﻨﺔ ﻣﻮﺟﺐ ﺭﲪﺘﻪ .ﻭﻗﺪ ﻗﺎﻝ } rﳌﺎ ﻗﻀﻰ ﺍﷲ ﺍﳋﻠﻖ ،ﻛﺘﺐ ﻛﺘﺎﺑﺎ ،ﻓﻬﻮ ﻋﻨﺪﻩ ﻓﻮﻕ ﺍﻟﻌﺮﺵ :ﺇﻥ
ﺭﲪﱵ ﺳﺒﻘﺖ ﻏﻀﱯ{ ) .(٥ﻭﰲ ﺭﻭﺍﻳﺔ} :ﺗﻐﻠﺐ ﻏﻀﱯ{ ) .(٦ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ
ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ. ﻗﺎﻟﻮﺍ :ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳜﱪ ﻋﻦ ﺍﻟﻌﺬﺍﺏ ﺃﻧﻪ} :
5 O ŠÏ à tã B Q ö q t ƒ z > #x ‹ t ã
.(٧) {ÇÊÎÈ
) (1ﻫﻮﺩ . ١٠٧ - ١٠٦ ) (2ﻫﻮﺩ . ١٠٨ ) (3ﺍﻟﻨﺒﺄ . ٢٣ ) (4ﺍﻟﻨﺒﺄ . ٢٣ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٧١١٤ﻣﺴﻠﻢ ﺍﻟﺘﻮﺑﺔ ) ، (٢٧٥١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٥٤٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٩٥ﺃﲪﺪ ). (٣٥٨/٢ ) (6ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٦٩ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺑﺔ ) ، (٢٧٥١ ، ٢٧٥١ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٥٤٣ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ) ، (٤٢٩٥ﻣﺴﻨﺪ ﺃﲪﺪ ). (٤٣٣/٢ ) (7ﺍﻷﻧﻌﺎﻡ . ١٥ ٤٧٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭ}
& 5 O ŠÏ 9r
.(١) {ÇËÏÈﻭ }
A O ŠÉ )t ã
.(٢) {ÇÎÎÈﻭﱂ ﳜﱪ ﻭﻻ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻋﻦ
ﺍﻟﻨﻌﻴﻢ ﺃﻧﻪ ﻧﻌﻴﻢ ﻳﻮﻡ .ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ} : & ä óÓ x « ¨ @ ä . ô M y è Å ™u r
{4
)(٣
ÓÉ L yJ ôm u ‘u r ( â ä ! $ x ©r & ô ` t B ¾Ï mÎ / Ü = ŠÏ ¹é& þ ’ Î 1 #x ‹ tã
ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﳌﻼﺋﻜﺔ} :
‘ ¨ @ à2 | M ÷ è Å™ u r $u Z- / u
« .(٤) {$VJù=Ïãur ZpyJôm§‘ &äóÓxﻓﻼ ﺑﺪ ﺃﻥ ﺗﺴﻊ ﺭﲪﺘﻪ ﻫﺆﻻﺀ ﺍﳌﻌﺬﺑﲔ ،ﻓﻠﻮ ﺑﻘﻮﺍ ﰲ ﺍﻟﻌﺬﺍﺏ ﻻ ﺇﱃ ﻏﺎﻳﺔ ﱂ ﺗﺴﻌﻬﻢ ﺭﲪﺘﻪ .ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﺗﻘﺪﻳﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ، ﻭﺍﳌﻌﺬﺑﻮﻥ ﻓﻴﻬﺎ ﻣﺘﻔﺎﻭﺗﻮﻥ ﰲ ﻣﺪﺓ ﻟﺒﺜﻬﻢ ﰲ ﺍﻟﻌﺬﺍﺏ ﲝﺴﺐ ﺟﺮﺍﺋﻤﻬﻢ ،ﻭﻟﻴﺲ ﰲ ﺣﻜﻤﺔ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ ﻭﺭﲪﺔ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﺃﻥ ﳜﻠﻖ ﺧﻠﻘﺎ ﻳﻌﺬﻢ ﺃﺑﺪ ﺍﻵﺑﺎﺩ ﻋﺬﺍﺑﺎ ﺳﺮﻣﺪﺍ ﻻ ﺎﻳﺔ ﻟﻪ .ﻭﺃﻣﺎ ﺃﻧﻪ ﳜﻠﻖ ﺧﻠﻘﺎ ﻳﻨﻌﻢ ]ﻋﻠﻴﻬﻢ[ ) (٥ﻭﳛﺴﻦ ﺇﻟﻴﻬﻢ ﻧﻌﻴﻤﺎ ﺳﺮﻣﺪﺍ -ﻓﻤﻦ ﻣﻘﺘﻀﻰ ﺍﳊﻜﻤﺔ .ﻭﺍﻹﺣﺴﺎﻥ ﻣﺮﺍﺩ ﻟﺬﺍﺗﻪ ،ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﺮﺍﺩ ﺑﺎﻟﻌﺮﺽ. ﻗﺎﻟﻮﺍ :ﻭﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﳋﻠﻮﺩ ﻓﻴﻬﺎ ،ﻭﺍﻟﺘﺄﺑﻴﺪ ،ﻭﻋﺪﻡ ﺍﳋﺮﻭﺝ ،ﻭﺃﻥ ﻋﺬﺍﺎ ﻣﻘﻴﻢ ،ﻭﺃﻧﻪ ﻏﺮﺍﻡ ﻛﻠﻪ ﺣﻖ ﻣﺴﻠﻢ ،ﻻ ﻧﺰﺍﻉ ﻓﻴﻪ ،ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺍﳋﻠﻮﺩ ﰲ ﺩﺍﺭ ﺍﻟﻌﺬﺍﺏ ﻣﺎ ﺩﺍﻣﺖ ﺑﺎﻗﻴﺔ ،ﻭﺇﳕﺎﳜﺮﺝ ﻣﻨﻬﺎ ﰲ ﺣﺎﻝ ﺑﻘﺎﺋﻬﺎ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ .ﻓﻔﺮﻕ ﺑﲔ ﻣﻦ ﳜﺮﺝ ﻣﻦ ﺍﳊﺒﺲ ﻭﻫﻮ ﺣﺒﺲ ﻋﻠﻰ ﺣﺎﻟﻪ ،ﻭﺑﲔ ﻣﻦ ﻳﺒﻄﻞ ﺣﺒﺴﻪ ﲞﺮﺍﺏ ﺍﳊﺒﺲ ﻭﺍﻧﺘﻘﺎﺿﻪ. ﻭﻣﻦ ﺃﺩﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺒﻘﺎﺋﻬﺎ ﻭﻋﺪﻡ ﻓﻨﺎﺋﻬﺎ :ﻗﻮﻟﻪ} :
×LìÉ)•B Ò>#x‹tã óOßgs9ur
.(٦) {ÇÌÐÈ
} .(١) {ÇÌÉÈ $¹/#x‹tã žwÎ) öNä.y‰ƒÌ“¯R `n=sù } .(٧) {ÇÐÎÈ tbqÝ¡Î=ö7ãB ÏmŠÏù öNèdur óOßg÷Ztã 玩IxÿムŸw ) (1ﻫﻮﺩ . ٢٦ ) (2ﺍﳊﺞ . ٥٥ ) (3ﺍﻷﻋﺮﺍﻑ . ١٥٦ ) (4ﻏﺎﻓﺮ . ٧ ) (5ﰲ ﺍﻷﺻﻞ ) :ﺇﻟﻴﻬﻢ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (6ﺍﳌﺎﺋﺪﺓ . ٣٧ ) (7ﺍﻟﺰﺧﺮﻑ . ٧٥ ٤٨٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ }!$pkŽÏù tûïÏ$Î#»yz
&} .(٣) {ÇÍÑÈ tûüÅ_t•÷‚ßJÎ/ $pk÷]ÏiB Nèd $tBur} .(٢) {( #Y‰t/r
tûüÅ_Ì•»y‚Î/ Nèd $tBur
.(٥) {4 ÅÞ$u‹Ïƒø:$# ÉdOy™ ’Îû ã@yJpgø:$# ykÎ=tƒ 4Ó®Lym sp¨Yyfø9$# tbqè=äzô‰tƒ Ÿwur} .(٤) {ÇÊÏÐÈ Í‘$¨Y9$# z`ÏB $ygÎ/#x‹tã ô`ÏiB Oßg÷Ytã ß#¤ÿsƒä† Ÿwur (#qè?qßJuŠsù öNÎgöŠn=tæ 4Ó|Óø)ãƒ
(٧) {ÇÏÎÈ $·B#t•xîﺃﻱ ﻣﻘﻴﻤﺎ ﻻﺯﻣﺎ.
.(٦) {4
} Ÿw
})tb%x. $ygt/#x‹tã žcÎ
ﻭﻗﺪ ﺩﻟﺖ ﺍﻟﺴﻨﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺃﻧﻪ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ " :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ،ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﺻﺮﳛﺔ ﰲ ﺧﺮﻭﺝ ﻋﺼﺎﺓ ﺍﳌﻮﺣﺪﻳﻦ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺃﻥ ﻫﺬﺍ ﺣﻜﻢ ﳐﺘﺺ ﻢ ،ﻓﻠﻮ ﺧﺮﺝ ﺍﻟﻜﻔﺎﺭ ﻣﻨﻬﺎ ﻟﻜﺎﻧﻮﺍ ﲟﱰﻟﺘﻬﻢ ،ﻭﱂ ﳜﺘﺺ ﺍﳋﺮﻭﺝ ﺑﺄﻫﻞ ﺍﻹﳝﺎﻥ .ﻭﺑﻘﺎﺀ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻟﻴﺲ ﻟﺬﺍﻤﺎ ،ﺑﻞ ﺑﺈﺑﻘﺎﺀ ﺍﷲ ﳍﻤﺎ. ﻭﻗﻮﻟﻪ " :ﻭﺧﻠﻖ ﳍﻤﺎ ﺃﻫﻼ " -ﻗﺎﻝ ﺗﻌﺎﱃ} : ħRM}$#ur
({
)(٨
Çd`Ågø:$# šÆÏiB #ZŽ•ÏWŸ2 zO¨YygyfÏ9 $tRù&u‘sŒ ô‰s)s9ur
ﺍﻵﻳﺔ .ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ} :ﺩﻋﻲ ﺭﺳﻮﻝ ﺍﷲ
r
ﺇﱃ
ﺟﻨﺎﺯﺓ ﺻﱯ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻃﻮﰉ ﳍﺬﺍ ،ﻋﺼﻔﻮﺭ ﻣﻦ ﻋﺼﺎﻓﲑ ﺍﳉﻨﺔ ،ﱂ ﻳﻌﻤﻞ ﺳﻮﺀﺍ ﻭﱂ ﻳﺪﺭﻛﻪ .ﻓﻘﺎﻝ " :ﺃﻭﻏﲑ ﺫﻟﻚ ﻳﺎ ﻋﺎﺋﺸﺔ ،ﺇﻥ ﺍﷲ ﺧﻠﻖ ﻟﻠﺠﻨﺔ ﺃﻫﻼ ،ﺧﻠﻘﻬﻢ ﳍﺎ
) (1ﺍﻟﻨﺒﺄ . ٣٠ ) (2ﺍﻟﺒﻴﻨﺔ . ٨ ) (3ﺍﳊﺠﺮ . ٤٨ ) (4ﺍﻟﺒﻘﺮﺓ . ١٦٧ ) (5ﺍﻷﻋﺮﺍﻑ . ٤٠ ) (6ﻓﺎﻃﺮ . ٣٦ ) (7ﺍﻟﻔﺮﻗﺎﻥ . ٦٥ ) (8ﺍﻷﻋﺮﺍﻑ . ١٧٩ ٤٨١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻫﻢ ﰲ ﺃﺻﻼﺏ ﺁﺑﺎﺋﻬﻢ ،ﻭﺧﻠﻖ ﻟﻠﻨﺎﺭ ﺃﻫﻼ ،ﺧﻠﻘﻬﻢ ﳍﺎ ﻭﻫﻢ ﰲ ﺃﺻﻼﺏ ﺁﺑﺎﺋﻬﻢ{ ) .(١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ. ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
)ÇËÈ #·Ž•ÅÁt/ $Jè‹ÏJy™ çm»oYù=yèyfsù Ïm‹Î=tGö6¯R 8l$t±øBr& >pxÿôÜœR `ÏB z`»|¡SM}$# $oYø)n=yz $¯RÎ
)#·‘qàÿx. $¨BÎ)ur #[•Ï.$x© $¨BÎ) Ÿ@‹Î6¡¡9$# çm»uZ÷ƒy‰yd $¯RÎ
.(٢) {ÇÌÈﻭﺍﳌﺮﺍﺩ ﺍﳍﺪﺍﻳﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﺃﻋﻢ ﻣﻨﻬﺎ
ﺍﳍﺪﺍﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ.(٣) {ÇÎÉÈ 3“y‰yd §NèO ¼çms)ù=yz >äóÓx« ¨@ä. 4‘sÜôãr& ü“Ï%©!$# } :
ﻓﺎﳌﻮﺟﻮﺩﺍﺕ ﻧﻮﻋﺎﻥ :ﺃﺣﺪﳘﺎ ﻣﺴﺨﺮ ﺑﻄﺒﻌﻪ ،ﻭﺍﻟﺜﺎﱐ ﻣﺘﺤﺮﻙ ﺑﺈﺭﺍﺩﺗﻪ ،ﻓﻬﺪﻯ ﺍﻷﻭﻝ ﳌﺎ ﺳﺨﺮﻩ ﻟﻪ ﻃﺒﻴﻌﺔ ،ﻭﻫﺪﻯ ﺍﻟﺜﺎﱐ ﻫﺪﺍﻳﺔ ﺇﺭﺍﺩﻳﺔ ﺗﺎﺑﻌﺔ ﻟﺸﻌﻮﺭﻩ ﻭﻋﻠﻤﻪ ﲟﺎ ﻳﻨﻔﻌﻪ ﻭﻳﻀﺮﻩ. ﰒ ﻗﺴﻢ ]ﻫﺬﺍ ﺍﻟﻨﻮﻉ[ ) .(٤ﺇﱃ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ :ﻧﻮﻉ ﻻ ﻳﺮﻳﺪ ﺇﻻ ﺍﳋﲑ ﻭﻻ ﻳﺘﺄﺗﻰ ﻣﻨﻪ ﺇﺭﺍﺩﺓ ﺳﻮﺍﻩ ،ﻛﺎﳌﻼﺋﻜﺔ. ﻭﻧﻮﻉ ﻻ ﻳﺮﻳﺪ ﺇﻻ ﺍﻟﺸﺮ ﻭﻻ ﻳﺘﺄﺗﻰ ﻣﻨﻪ ﺇﺭﺍﺩﺓ ﺳﻮﺍﻩ ،ﻛﺎﻟﺸﻴﻄﺎﻥ. ﻭﻧﻮﻉ ﻳﺘﺄﺗﻰ ﻣﻨﻪ ﺇﺭﺍﺩﺓ ﺍﻟﻘﺴﻤﲔ ،ﻛﺎﻹﻧﺴﺎﻥ .ﰒ ﺟﻌﻠﻪ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ: ﺻﻨﻒ ﻳﻐﻠﺐ ﺇﳝﺎﻧﻪ ﻭﻣﻌﺮﻓﺘﻪ ﻭﻋﻘﻠﻪ ﻫﻮﺍﻩ ﻭﺷﻬﻮﺗﻪ ،ﻓﻴﻠﺘﺤﻖ ﺑﺎﳌﻼﺋﻜﺔ. ﻭﺻﻨﻒ ﻋﻜﺴﻪ ،ﻓﻴﻠﺘﺤﻖ ﺑﺎﻟﺸﻴﺎﻃﲔ. ﻭﺻﻨﻒ ﺗﻐﻠﺐ ﺷﻬﻮﺗﻪ ﺍﻟﺒﻬﻴﻤﻴﺔ ﻋﻘﻠﻪ ،ﻓﻴﻠﺘﺤﻖ ﺑﺎﻟﺒﻬﺎﺋﻢ.
ﻟﹶﺎ ﻣﻮﺟﻮﺩ ﺇِﻟﱠﺎ ﺑِﺈِﳚﺎﺩِ ﺍﻟﻠﱠﻪِ
ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻋﻄﻰ ﺍﻟﻮﺟﻮﺩﻳﻦ :ﺍﻟﻌﻴﲏ ﻭﺍﻟﻌﻠﻤﻲ ،ﻓﻜﻤﺎ ﺃﻧﻪ ﻻ ﻣﻮﺟﻮﺩ ﺇﻻ ﺑﺈﳚﺎﺩﻩ ،ﻓﻼ ﻫﺪﺍﻳﺔ ﺇﻻ ﺑﺘﻌﻠﻴﻤﻪ ،ﻭﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ ،ﻭﺛﺒﻮﺕ ﻭﺣﺪﺍﻧﻴﺘﻪ،
) (1ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٦٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (١٩٤٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧١٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (٨٢ ﺃﲪﺪ ). (٢٠٨/٦ ) (2ﺍﻟﺪﻫﺮ . ٣ - ٢ ) (3ﻃﻪ . ٥٠ ) (4ﰲ ﺍﻷﺻﻞ ) :ﺍﻷﻧﻮﺍﻉ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٤٨٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﲢﻘﻴﻖ ﺭﺑﻮﺑﻴﺘﻪ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ. ﻭﻗﻮﻟﻪ " :ﻓﻤﻦ ﺷﺎﺀ ﻣﻨﻬﻢ ﺇﱃ ﺍﳉﻨﺔ ﻓﻀﻼ ﻣﻨﻪ ،ﻭﻣﻦ ﺷﺎﺀ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﻨﺎﺭ ﻋﺪﻻ ﻣﻨﻪ " ﺇﱁ ﳑﺎ ﳚﺐ ﺃﻥ ﻳﻌﻠﻢ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳝﻨﻊ ﺍﻟﺜﻮﺍﺏ ﺇﻻ ﺇﺫﺍ ﻣﻨﻊ ﺳﺒﺒﻪ ،ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ،ﻓﺈﻧﻪ ) :ﻣﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﻼ ﳜﺎﻑ ﻇﻠﻤﺎ ﻭﻻ ﻫﻀﻤﺎ ( .ﻭﻛﺬﻟﻚ ﻻ ﻳﻌﺎﻗﺐ ﺃﺣﺪﺍ ﺇﻻ ﺑﻌﺪ ﺣﺼﻮﻝ ﺳﺒﺐ ﺍﻟﻌﻘﺎﺏ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ} :
`ÏiB Nà6t7»|¹r& !$tBur
.(١) {ÇÌÉÈ 9Ž•ÏWx. `tã (#qàÿ÷ètƒur ö/ä3ƒÏ‰÷ƒr& ôMt6|¡x. $yJÎ6sù 7pt6ŠÅÁ•B ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺍﳌﻌﻄﻲ ﺍﳌﺎﻧﻊ ،ﻻ ﻣﺎﻧﻊ ﳌﺎ ﺃﻋﻄﻰ ،ﻭﻻ ﻣﻌﻄﻲ ﳌﺎ ﻣﻨﻊ .ﻟﻜﻦ ﺇﺫﺍ ﻣﻦ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻹﳝﺎﻥ ]ﻭﺍﻟﻌﻤﻞ[ ) (٢ﺍﻟﺼﺎﱀ ،ﻓﻼ ﳝﻨﻌﻪ ﻣﻮﺟﺐ ﺫﻟﻚ ﺃﺻﻼ ،ﺑﻞ ﻳﻌﻄﻴﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻘﺮﺏ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ،ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ،ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ .ﻭﺣﻴﺚ ﻣﻨﻌﻪ ﺫﻟﻚ ﻓﻼﻧﺘﻔﺎﺀ ﺳﺒﺒﻪ ) (٣ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ. ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ،ﻭﻳﻀﻞ ﻣﻦ ﻳﺸﺎﺀ ،ﻟﻜﻦ ﺫﻟﻚ ﻛﻠﻪ ﺣﻜﻤﺔ ﻣﻨﻪ ﻭﻋﺪﻝ، ﻓﻤﻨﻌﻪ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﻫﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺣﻜﻤﺘﻪ ﻭﻋﺪﻟﻪ .ﻭﺃﻣﺎ ﺍﳌﺴﺒﺒﺎﺕ ﺑﻌﺪ ﻭﺟﻮﺩ ﺃﺳﺒﺎﺎ ،ﻓﻼ ﳝﻨﻌﻬﺎ ﲝﺎﻝ ،ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺃﺳﺒﺎﺑﺎ ﻏﲑ ﺻﺎﳊﺔ ،ﺇﻣﺎ ﻟﻔﺴﺎﺩ ﰲ ﺍﻟﻌﻤﻞ ،ﻭﺇﻣﺎ ﻟﺴﺒﺐ ﻳﻌﺎﺭﺽ ﻣﻮﺟﺒﻪ ﻭﻣﻘﺘﻀﺎﻩ ،ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻟﻌﺪﻡ ﺍﳌﻘﺘﻀﻲ ،ﺃﻭ ﻟﻮﺟﻮﺩ ﺍﳌﺎﻧﻊ .ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻨﻌﻪ ﻭﻋﻘﻮﺑﺘﻪ ﻣﻦ ﻋﺪﻡ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﻫﻮ ﱂ ﻳﻌﻂ ﺫﻟﻚ ﺍﺑﺘﻼﺀ ﻭﺍﺑﺘﺪﺍﺀ ﺇﻻ ﺣﻜﻤﺔ ﻣﻨﻪ ﻭﻋﺪﻻ .ﻓﻠﻪ ﺍﳊﻤﺪ ﰲ ﺍﳊﺎﻟﲔ ،ﻭﻫﻮ ﺍﶈﻤﻮﺩ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻛﻞ ﻋﻄﺎﺀ ﻣﻨﻪ ﻓﻀﻞ ،ﻭﻛﻞ ﻋﻘﻮﺑﺔ ﻣﻨﻪ ﻋﺪﻝ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﻜﻴﻢ ﻳﻀﻊ ﺍﻷﺷﻴﺎﺀ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﱵ ﺗﺼﻠﺢ ﳍﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :
ãNn=ôãr& ª!$# ¢ «!$# ã@ߙ①u’ÎAré& !$tB Ÿ@÷VÏB 4’tA÷sçR 4Ó®Lym z`ÏB÷sœR `s9 (#qä9$s% ×ptƒ#uä öNßgø?uä!%y` #sŒÎ)ur
) (1ﺍﻟﺸﻮﺭﻯ . ٣٠ ) (2ﺍﻟﺰﻳﺎﺩﺓ ﺿﺮﻭﺭﻳﺔ ﺑﺪﺍﻫﺔ . ) (3ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻓﻼ ﺍﻧﺘﻔﺎﺀ ﻟﺴﺒﺒﻪ "؛ ﻭﻫﻮ ﻛﻼﻡ ﺑﺎﻃﻞ ﳏﺮﻑ . ٤٨٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {3 ¼çmtGs9$y™Í‘ ã@yèøgs† ß]ø‹ymﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :
(#þqä9qà)u‹Ïj9 <Ù÷èt7Î/ Nåk|Õ÷èt/ $¨YtGsù š•Ï9ºx‹Ÿ2ur
&tûïÌ•Å6»¤±9$$Î/ zNn=÷ær'Î/ ª!$# }§øŠs9r& 3 !$uZÏY÷•t/ .`ÏiB OÎgøŠn=tæ ª!$# ÆtB ÏäIwàs¯»ydr
.(٢) {ÇÎÌÈﻭﳓﻮ ﺫﻟﻚ.
ﻭﺳﻴﺄﰐ ﳍﺬﺍ ﺯﻳﺎﺩﺓ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﻟِﺎﺳﺘِﻄﹶﺎﻋﺔﹸ ﺗﻜﹸﻮﻥﹸ ﻣﻊ ﺍﻟﹾﻔِﻌﻞِ ﻭﻗﹶﺒﻠِﻪِ ﻗﻮﻟﻪ ) :ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﱵ ﳚﺐ ﺎ ﺍﻟﻔﻌﻞ ،ﻣﻦ ﳓﻮ ﺍﻟﺘﻮﻓﻴﻖ ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻮﺻﻒ ﺍﳌﺨﻠﻮﻕ ﺑﻪ -ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﻔﻌﻞ .ﻭﺃﻣﺎ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻮﺳﻊ ،ﻭﺍﻟﺘﻤﻜﲔ ﻭﺳﻼﻣﺔ ﺍﻵﻻﺕ -ﻓﻬﻲ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ،ﻭﺎ ﻳﺘﻌﻠﻖ ﺍﳋﻄﺎﺏ ،ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :
ß#Ïk=s3ムŸw
.(٣) {4 $ygyèó™ãr žwÎ) $²¡øÿtR ª!$# ﺵ :ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﺍﻟﻄﺎﻗﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻮﺳﻊ ،ﺃﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ ،ﻭﺗﻨﻘﺴﻢ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺇﱃ ﻗﺴﻤﲔ ،ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ،ﻭﻫﻮ ﻗﻮﻝ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﻫﻮ ﺍﻟﻮﺳﻂ .ﻭﻗﺎﻟﺖ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ :ﻻ ﺗﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﺇﻻ ﻗﺒﻞ ﺍﻟﻔﻌﻞ .ﻭﻗﺎﺑﻠﻬﻢ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻘﺎﻟﻮﺍ :ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﻟﻔﻌﻞ. ﻭﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ :ﺃﻥ ﻟﻠﻌﺒﺪ ﻗﺪﺭﺓ ﻫﻲ ﻣﻨﺎﻁ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﻫﺬﻩ ﻗﺪ ﺗﻜﻮﻥ ﻗﺒﻠﻪ ،ﻻ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻪ ،ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺎ ﺍﻟﻔﻌﻞ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﻔﻌﻞ ،ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻔﻌﻞ ﺑﻘﺪﺭﺓ ﻣﻌﺪﻭﻣﺔ. ﻭﺃﻣﺎ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻮﺳﻊ ،ﻭﺍﻟﺘﻤﻜﻦ ﻭﺳﻼﻣﺔ ﺍﻵﻻﺕ -ﻓﻘﺪ ﺗﺘﻘﺪﻡ ﺍﻷﻓﻌﺎﻝ .ﻭﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
) (1ﺍﻷﻧﻌﺎﻡ . ١٢٤ ) (2ﺍﻷﻧﻌﺎﻡ . ٥٣ ) (3ﺍﻟﺒﻘﺮﺓ . ٢٨٦ ٤٨٤
tí$sÜtGó™$# Ç`tB ÏMø•t7ø9$# •kÏm Ĩ$¨Z9$# ’n?tã ¬!ur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
) .(١) {4 Wx‹Î6y™ Ïmø‹s9Îﻓﺄﻭﺟﺐ ﺍﳊﺞ ﻋﻠﻰ ﺍﳌﺴﺘﻄﻴﻊ ،ﻓﻠﻮ ﱂ ﻳﺴﺘﻄﻊ ﺇﻻ ﻣﻦ ﺣﺞ ﱂ ﻳﻜﻦ ﺍﳊﺞ ﻗﺪ ﻭﺟﺐ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺣﺞ ،ﻭﱂ ﻳﻌﺎﻗﺐ ﺃﺣﺪﺍ ﻋﻠﻰ ﺗﺮﻙ ﺍﳊﺞ ! ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ. ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
$tB ©!$# (#qà)¨?$$sù
.(٢) {÷Läê÷èsÜtFó™$#ﻓﺄﻭﺟﺐ ﺍﻟﺘﻘﻮﻯ ﲝﺴﺐ
ﺍﻻﺳﺘﻄﺎﻋﺔ ،ﻓﻠﻮ ﻛﺎﻥ ﻣﻦ ﱂ ﻳﺘﻖ ﺍﷲ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﺘﻘﻮﻯ ،ﱂ ﻳﻜﻦ ﻗﺪ ﺃﻭﺟﺐ ﺍﻟﺘﻘﻮﻯ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺍﺗﻘﻰ ،ﻭﱂ ﻳﻌﺎﻗﺐ ﻣﻦ ﱂ ﻳﺘﻖ ! ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﺍﻟﻔﺴﺎﺩ. ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
$YZŠÅ3ó¡ÏB tûüÏnGÅ™ ãP$yèôÛÎ*sù ôìÏÜtGó¡o„ óO©9 `yJsù
{4
)(٣
ﻭﺍﳌﺮﺍﺩ ﻣﻨﻪ
ﺍﺳﺘﻄﺎﻋﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ. ﻭﻛﺬﺍ ﻣﺎ ﺣﻜﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻗﻮﻝ ﺍﳌﻨﺎﻓﻘﲔ} :
$uZô_t•sƒm: $oY÷èsÜtFó™$# Èqs9
.(٤) {öNä3yètB
ﻭﻛﺬﻢ ﰲ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ،ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﱵ ﻫﻲ ﺣﻘﻴﻘﺔ ﻗﺪﺭﺓ ﺍﻟﻔﻌﻞ -ﻣﺎ ﻛﺎﻧﻮﺍ ﺑﻨﻔﻴﻬﻢ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻛﺎﺫﺑﲔ ،ﻭﺣﻴﺚ ﻛﺬﻢ ﺩﻝ ﺃﻢ ﺃﺭﺍﺩﻭﺍ ﺑﺬﻟﻚ ﺍﳌﺮﺽ ﺃﻭ ﻓﻘﺪ ﺍﳌﺎﻝ ،ﻋﻠﻰ ﻣﺎ ﺑﲔ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ (٥) {4ÓyÌö•yJø9$# ’n?tã Ÿwur Ïä!$xÿyè‘Ò9$# ’n?tã }§øŠ©9 } :ﺇﱃ ﺃﻥ ﻗﺎﻝ: }
* )âä!$u‹ÏZøîr& öNèdur š•tRqçRÉ‹ø«tFó¡o„ šúïÏ%©!$# ’n?tã ã@ŠÎ6¡¡9$# $yJ¯RÎ
.(٦) {4ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
} .(٧) {ÏM»oYÏB÷sßJø9$# ÏM»oY|ÁósßJø9$# yxÅ6Ztƒ br& »wöqsÛ öNä3ZÏB ôìÏÜtGó¡o„ öN©9 `tBurﻭﺍﳌﺮﺍﺩ :ﺍﺳﺘﻄﺎﻋﺔ
) (1ﺁﻝ ﻋﻤﺮﺍﻥ . ٩٧ ) (2ﺍﻟﺘﻐﺎﺑﻦ . ١٦ ) (3ﺍﺎﺩﻟﺔ . ٤ ) (4ﺍﻟﺘﻮﺑﺔ . ٤٢ ) (5ﺍﻟﺘﻮﺑﺔ . ٩١ ) (6ﺍﻟﺘﻮﺑﺔ . ٩٣ ) (7ﺍﻟﻨﺴﺎﺀ . ٢٥ ٤٨٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻵﻻﺕ ﻭﺍﻷﺳﺒﺎﺏ .ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ
r
ﻟﻌﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ} :ﺻﻞ ﻗﺎﺋﻤﺎ ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ
ﻓﻘﺎﻋﺪﺍ ،ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ{ ) .(١ﻭﺇﳕﺎ ﻧﻔﻰ ﺍﺳﺘﻄﺎﻋﺔ ﺍﻟﻔﻌﻞ ﻣﻌﻬﺎ. ﻭﺃﻣﺎ ﺩﻟﻴﻞ ﺛﺒﻮﺕ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﱵ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺪﺭﺓ ،ﻓﻘﺪ ﺫﻛﺮﻭﺍ ﻓﻴﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
$tB
.(٢) {ÇËÉÈ tbrçŽÅÇö7ム(#qçR$Ÿ2 $tBur yìôJ¡¡9$# tbqãè‹ÏÜtGó¡o„ (#qçR%x.ﻭﺍﳌﺮﺍﺩ ﻧﻔﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺪﺭﺓ ،ﻻ ﻧﻔﻲ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ،ﻷﺎ ﻛﺎﻧﺖ ﺛﺎﺑﺘﺔ .ﻭﺳﻴﺄﰐ ﻟﺬﻟﻚ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ﻋﻨﺪ ﻗﻮﻟﻪ " :ﻭﻻ ﻳﻄﻴﻘﻮﻥ ﺇﻻ ﻣﺎ ﻛﻠﻔﻬﻢ " ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻛﺬﺍ ﻗﻮﻝ ﺻﺎﺣﺐ ﻣﻮﺳﻰ: #ZŽö9|¹
.(٣) {ÇÏÐÈﻭﻗﻮﻟﻪ:
})zÓÉëtB yì‹ÏÜtGó¡n@ `s9 y7¨RÎ
}&#ZŽö9|¹ zÓÉëtB yì‹ÏÜtGó¡n@ `s9 y7¨RÎ) y7©9 @è%r& óOs9r
.(٤) {ÇÐÎÈﻭﺍﳌﺮﺍﺩ
ﻣﻨﻪ ﺣﻘﻴﻘﺔ ﻗﺪﺭﺓ ﺍﻟﺼﱪ ،ﻻ ﺃﺳﺒﺎﺏ ﺍﻟﺼﱪ ﻭﺁﻻﺗﻪ ،ﻓﺈﻥ ﺗﻠﻚ ﻛﺎﻧﺖ ﺛﺎﺑﺘﺔ ﻟﻪ ،ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻋﺎﺗﺒﻪ ﻋﻠﻰ ﺫﻟﻚ؟ ﻭﻻ ﻳﻼﻡ ﻣﻦ ﻋﺪﻡ ﺁﻻﺕ ﺍﻟﻔﻌﻞ ﻭﺃﺳﺒﺎﺑﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻔﻌﻞ ،ﻭﺇﳕﺎ ﻳﻼﻡ ﻣﻦ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻔﻌﻞ ﻟﺘﻀﻴﻴﻊ ﻗﺪﺭﺓ ﺍﻟﻔﻌﻞ ،ﻻﺷﺘﻐﺎﻟﻪ ﺑﻐﲑ ﻣﺎ ﺃﻣﺮ ﺑﻪ ،ﺃﻭ ]ﻟﻌﺪﻡ[ ﺷﻐﻠﻪ ﺇﻳﺎﻫﺎ ﺑﻔﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ) .(٥ﻭﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﻘﺪﺭﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺣﲔ ﺍﻟﻔﻌﻞ -ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﺍﻟﻘﺪﺭﺓ ﻻ ﺗﺼﻠﺢ ﻟﻠﻀﺪﻳﻦ ،ﻓﺈﻥ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻘﺎﺭﻧﺔ ﻟﻠﻔﻌﻞ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﻟﺬﻟﻚ ﺍﻟﻔﻌﻞ ،ﻭﻫﻲ ﻣﺴﺘﻠﺰﻣﺔ ﻟﻪ ،ﻻ ﺗﻮﺟﺪ ﺑﺪﻭﻧﻪ. ﻭﻣﺎ ﻗﺎﻟﺘﻪ ﺍﻟﻘﺪﺭﻳﺔ -ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ﺍﻟﻔﺎﺳﺪ ،ﻭﻫﻮ ﺇﻗﺪﺍﺭ ﺍﷲ ﻟﻠﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ ﺳﻮﺍﺀ ،ﻓﻼ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﷲ ﺧﺺ ﺍﳌﺆﻣﻦ ﺍﳌﻄﻴﻊ ﺑﺈﻋﺎﻧﺔ ﺣﺼﻞ ﺎ ﺍﻹﳝﺎﻥ ،ﺑﻞ ﻫﺬﺍ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ ) ، (١٠٦٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ ) ، (٣٧١ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ ) ، (١٦٦٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٩٥٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٢٣١ﺃﲪﺪ ). (٤٣٥/٤ ) (2ﻫﻮﺩ . ٢٠ ) (3ﺍﻟﻜﻬﻒ . ٦٧ ) (4ﺍﻟﻜﻬﻒ . ٧٥ ) (5ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺃﻭ ﺷﻐﻠﻪ ﺇﻳﺎﻫﺎ ! " . .ﻭﻫﻮ ﺎﻓﺖ ﰲ ﺍﻟﻘﻮﻝ ،ﻏﲑ ﻣﺴﺘﻘﻴﻢ ،ﻣﻦ ﺧﻄﺄ ﺍﻟﻨﺎﺳﺨﲔ ،ﻓﺼﺤﺤﻨﺎﻩ ﻣﺎ ﺍﺳﺘﻄﻌﻨﺎ . ٤٨٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻨﻔﺴﻪ ﺭﺟﺢ ﺍﻟﻄﺎﻋﺔ ،ﻭﻫﺬﺍ ﺑﻨﻔﺴﻪ ﺭﺟﺢ ﺍﳌﻌﺼﻴﺔ ! ﻛﺎﻟﻮﺍﻟﺪ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺑﻨﻴﻪ ﺳﻴﻔﺎ ،ﻓﻬﺬﺍ ﺟﺎﻫﺪ ﺑﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻫﺬﺍ ﻗﻄﻊ ﺑﻪ ﺍﻟﻄﺮﻳﻖ. ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺎﺳﺪ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺍﳌﺜﺒﺘﲔ ﻟﻠﻘﺪﺭ ،ﻓﺈﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﷲ ﻋﻠﻰ ﻋﺒﺪﻩ ﺍﳌﻄﻴﻊ ﻧﻌﻤﺔ ﺩﻳﻨﻴﺔ ،ﺧﺼﻪ ﺎ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮ ،ﻭﺃﻧﻪ ﺃﻋﺎﻧﻪ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﺇﻋﺎﻧﺔ ﱂ ﻳﻌﻦ ﺎ ﺍﻟﻜﺎﻓﺮ .ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :
ãNä3ø‹s9Î) on§•x.ur ö/ä3Î/qè=è% ’Îû ¼çmuZ-ƒy—ur z`»yJƒM}$# ãNä3ø‹s9Î) |=¬7ym ©!$# £`Å3»s9ur
.(١) {ÇÐÈ šcr߉ϩº§•9$# ãNèd y7Í´¯»s9'ré& 4 tb$uŠóÁÏèø9$#ur s-qÝ¡àÿø9$#ur t•øÿä3ø9$# ﻓﺎﻟﻘﺪﺭﻳﺔ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺒﻴﺐ ﻭﺍﻟﺘﺰﻳﲔ ﻋﺎﻡ ﰲ ﻛﻞ ﺍﳋﻠﻖ ،ﻭﻫﻮ ﲟﻌﲎ ﺍﻟﺒﻴﺎﻥ ﻭﺇﻇﻬﺎﺭ ﺩﻻﺋﻞ ﺍﳊﻖ .ﻭﺍﻵﻳﺔ ﺗﻘﺘﻀﻲ ﺃﻥ ﻫﺬﺍ ﺧﺎﺹ ﺑﺎﳌﺆﻣﻦ ،ﻭﳍﺬﺍ ﻗﺎﻝ} : .(٢) {ÇÐÈ šcr߉ϩº§•9$#ﻭﺍﻟﻜﻔﺎﺭ ﻟﻴﺴﻮﺍ ﺭﺍﺷﺪﻳﻦ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
&ãNèd y7Í´¯»s9'ré
¼çmtƒÏ‰ôgtƒ br& ª!$# ϊ̕ム`yJsù
„’Îû ߉¨è¢Átƒ $yJ¯Rr'Ÿ2 %[`t•ym $¸)Íh‹|Ê ¼çnu‘ô‰|¹ ö@yèøgs† ¼ã&©#ÅÒムbr& ÷ŠÌ•ãƒ `tBur ( ÉO»n=ó™M~Ï9 ¼çnu‘ô‰|¹ ÷yuŽô³o
.(٣) {ÇÊËÎÈ šcqãZÏB÷sムŸw šúïÏ%©!$# ’n?tã }§ô_Íh•9$# ª!$# ã@yèøgs† š•Ï9ºx‹Ÿ2 4 Ïä!$yJ¡¡9$#ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ ،ﻳﺒﲔ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﺪﻯ ﻫﺬﺍ ﻭﺃﺿﻞ ﻫﺬﺍ .ﻗﺎﻝ ﺗﻌﺎﱃ} :
ª!$# ωöku‰ `tB
.(٤) {ÇÊÐÈ #Y‰Ï©ó•‘D $|‹Ï9ur ¼çms9 y‰ÅgrB `n=sù ö@Î=ôÒムÆtBur ( ωtGôgßJø9$# uqßgsùﻭﺳﻴﺄﰐ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺯﻳﺎﺩﺓ
ﺑﻴﺎﻥ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ. ﻭﺃﻳﻀﺎ ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﻳﺮﺟﺢ ﺑﻼ ﻣﺮﺟﺢ -ﺇﻥ ﻛﺎﻥ ﻟﻘﻮﻟﻪ " :ﻳﺮﺟﺢ " ﻣﻌﲎ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﻓﺬﺍﻙ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﳌﺮﺟﺢ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﻌﲎ ﺯﺍﺋﺪ ﻛﺎﻥ
) (1ﺍﳊﺠﺮﺍﺕ . ٧ ) (2ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺁﻳﺔ . ٧ : ) (3ﺍﻷﻧﻌﺎﻡ . ١٢٥ ) (4ﺍﻟﻜﻬﻒ . ١٧ ) (5ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻛﻤﺎ ﺃﻥ " ﺑﺪﻝ " ﻛﺎﻥ " .ﻭﻫﻮ ﺧﻄﺄ ﺑﲔ . ٤٨٧
)(٥
ﺣﺎﻝ ﺍﻟﻔﺎﻋﻞ ﻗﺒﻞ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ ﻛﺤﺎﻟﻪ ﻋﻨﺪ ﺍﻟﻔﻌﻞ ،ﰒ ﺍﻟﻔﻌﻞ ﺣﺼﻞ ﰲ ﺇﺣﺪﻯ ﺍﳊﺎﻟﺘﲔ ﺩﻭﻥ ﺍﻷﺧﺮﻯ ﺑﻼ ﻣﺮﺟﺢ ! ﻭﻫﺬﺍ ﻣﻜﺎﺑﺮﺓ ﻟﻠﻌﻘﻞ !! ﻓﻠﻤﺎ ﻛﺎﻥ ﺃﺻﻞ ﻗﻮﻝ ﺍﻟﻘﺪﺭﻳﺔ ﺃﻥ ﻓﺎﻋﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺗﺎﺭﻛﻬﺎ ﻛﻼﳘﺎ ﰲ ﺍﻹﻋﺎﻧﺔ ﻭﺍﻹﻗﺪﺍﺭ ﺳﻮﺍﺀ -ﺍﻣﺘﻨﻊ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﻔﻌﻞ ﻗﺪﺭﺓ ﲣﺼﻪ ،ﻷﻥ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﲣﺺ ﺍﻟﻔﻌﻞ ﻻ ﺗﻜﻮﻥ ﻟﻠﺘﺎﺭﻙ ،ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﻟﻠﻔﺎﻋﻞ ،ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﺇﻻ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻫﻢ ﳌﺎ ﺭﺃﻭﺍ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ،ﻗﺎﻟﻮﺍ :ﻻ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﻔﻌﻞ ،ﻷﻥ ﺍﻟﻘﺪﺭﺓ ﻫﻲ ﺍﻟﱵ ﻳﻜﻮﻥ ﺎ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺮﻙ ،ﻭﺣﺎﻝ ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ ﳝﺘﻨﻊ ﺍﻟﺘﺮﻙ ،ﻓﻠﻬﺬﺍ ﻗﺎﻟﻮﺍ: ﺍﻟﻘﺪﺭﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ! ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻗﻄﻌﺎ ،ﻓﺈﻥ ﻭﺟﻮﺩ ﺍﻷﻣﺮ ﻣﻊ ﻋﺪﻡ ﺑﻌﺾ ﺷﺮﻭﻃﻪ ﺍﻟﻮﺟﻮﺩﻳﺔ ﳑﺘﻨﻊ ،ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﻣﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻮﺟﻮﺩﻳﺔ ﻣﻮﺟﻮﺩﺍ ﻋﻨﺪ ﺍﻟﻔﻌﻞ .ﻓﻨﻘﻴﺾ ﻗﻮﳍﻢ ﺣﻖ ،ﻭﻫﻮ :ﺃﻥ ﺍﻟﻔﻌﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﻗﺪﺭﺓ. ﻟﻜﻦ ﺻﺎﺭ ﺃﻫﻞ ﺍﻹﺛﺒﺎﺕ ﻫﻨﺎ ﺣﺰﺑﲔ :ﺣﺰﺏ ﻗﺎﻟﻮﺍ :ﻻ ﺗﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﺇﻻ ﻣﻌﻪ ،ﻇﻨﺎ ﻣﻨﻬﻢ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻧﻮﻉ ﻭﺍﺣﺪ ﻻ ﻳﺼﻠﺢ ﻟﻠﻀﺪﻳﻦ ،ﻭﻇﻨﺎ ﻣﻦ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻋﺮﺽ ،ﻓﻼ ﺗﺒﻘﻰ ﺯﻣﺎﻧﲔ ،ﻓﻴﻤﺘﻨﻊ ﻭﺟﻮﺩﻫﺎ ﻗﺒﻞ ﺍﻟﻔﻌﻞ. ﻭﺍﻟﺼﻮﺍﺏ :ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻧﻮﻋﺎﻥ ﻛﻤﺎ ﺗﻘﺪﻡ :ﻧﻮﻉ ﻣﺼﺤﺢ ﻟﻠﻔﻌﻞ ،ﳝﻜﻦ ﻣﻌﻪ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺮﻙ، ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﱵ ﻳﺘﻌﻠﻖ ﺎ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﻫﺬﻩ ﲢﺼﻞ ﻟﻠﻤﻄﻴﻊ ﻭﺍﻟﻌﺎﺻﻲ ،ﻭﺗﻜﻮﻥ ﻗﺒﻞ ﺍﻟﻔﻌﻞ، ﻭﻫﺬﻩ ﺗﺒﻘﻰ ﺇﱃ ﺣﲔ ﺍﻟﻔﻌﻞ ،ﺇﻣﺎ ﺑﻨﻔﺴﻬﺎ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ ﺑﺒﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ ،ﻭﺇﻣﺎ ﺑﺘﺠﺪﺩ ﺃﻣﺜﺎﳍﺎ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﺍﻷﻋﺮﺍﺽ ﻻ ﺗﺒﻘﻰ ﺯﻣﺎﻧﲔ ،ﻭﻫﺬﻩ ﻗﺪ ﺗﺼﻠﺢ ﻟﻠﻀﺪﻳﻦ ،ﻭﺃﻣﺮ ﺍﷲ ﻣﺸﺮﻭﻁ ﺬﻩ ﺍﻟﻄﺎﻗﺔ ،ﻓﻼ ﻳﻜﻠﻒ ﺍﷲ ﻣﻦ ﻟﻴﺲ ﻣﻌﻪ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ،ﻭﺿﺪ ﻫﺬﻩ ﺍﻟﻌﺠﺰ ،ﻛﻤﺎ ﺗﻘﺪﻡ. ﻭﺃﻳﻀﺎ :ﻓﺎﻻﺳﺘﻄﺎﻋﺔ ﺍﳌﺸﺮﻭﻃﺔ ﰲ ﺍﻟﺸﺮﻉ ﺃﺧﺺ ﻣﻦ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﱵ ﳝﺘﻨﻊ ﺍﻟﻔﻌﻞ ﻣﻊ ﻋﺪﻣﻬﺎ ،ﻓﺈﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻗﺪ ﺗﻜﻮﻥ ﻣﺎ ﻳﺘﺼﻮﺭ ﺍﻟﻔﻌﻞ ﻣﻊ ﻋﺪﻣﻬﺎ ﻭﺇﻥ ﱂ ﻳﻌﺠﺰ ﻋﻨﻪ. ﻓﺎﻟﺸﺎﺭﻉ ﻳﻴﺴﺮ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ،ﻭﻳﺮﻳﺪ ﻢ ﺍﻟﻴﺴﺮ ﻭﻻ ﻳﺮﻳﺪ ﻢ ﺍﻟﻌﺴﺮ ،ﻭﻣﺎ ﺟﻌﻞ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﺪﻳﻦ ﻣﻦ ﺣﺮﺝ ،ﻭﺍﳌﺮﻳﺾ ﻗﺪ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﻴﺎﻡ ﻣﻊ ﺯﻳﺎﺩﺓ ﺍﳌﺮﺽ ﻭﺗﺄﺧﺮ ﺑﺮﺋﻪ ،ﻓﻬﺬﺍ ﰲ ﺍﻟﺸﺮﻉ ﻏﲑ ﻣﺴﺘﻄﻴﻊ ،ﻷﺟﻞ ﺣﺼﻮﻝ ﺍﻟﻀﺮﺭ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻳﺴﻤﻰ ﻣﺴﺘﻄﻴﻌﺎ .ﻓﺎﻟﺸﺎﺭﻉ ﻻ ﻳﻨﻈﺮ ﰲ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺇﱃ ﳎﺮﺩ ﺇﻣﻜﺎﻥ ﺍﻟﻔﻌﻞ ،ﺑﻞ ﻳﻨﻈﺮ ﺇﱃ ﻟﻮﺍﺯﻡ ﺫﻟﻚ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ٤٨٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﳑﻜﻨﺎ ﻣﻊ ﺍﳌﻔﺴﺪﺓ ﺍﻟﺮﺍﺟﺤﺔ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﺳﺘﻄﺎﻋﺔ ﺷﺮﻋﻴﺔ ،ﻛﺎﻟﺬﻱ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﳊﺞ ﻣﻊ ﺿﺮﺭ ﻳﻠﺤﻘﻪ ﰲ ﺑﺪﻧﻪ ﺃﻭ ﻣﺎﻟﻪ ،ﺃﻭ ﻳﺼﻠﻲ ﻗﺎﺋﻤﺎ ﻣﻊ ﺯﻳﺎﺩﺓ ﻣﺮﺿﻪ ،ﺃﻭ ﻳﺼﻮﻡ ﺍﻟﺸﻬﺮﻳﻦ ﻣﻊ ﺍﻧﻘﻄﺎﻋﻪ ﻋﻦ ﻣﻌﻴﺸﺘﻪ ،ﻭﳓﻮ ﺫﻟﻚ .ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺸﺎﺭﻉ ﻗﺪ ﺍﻋﺘﱪ ﰲ ﺍﳌﻜﻨﺔ ﻋﺪﻡ ﺍﳌﻔﺴﺪﺓ ﺍﻟﺮﺍﺟﺤﺔ، ﻓﻜﻴﻒ ﻳﻜﻠﻒ ﻣﻊ ﺍﻟﻌﺠﺰ ؟! ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻻﺳﺘﻄﺎﻋﺔ -ﻣﻊ ﺑﻘﺎﺋﻬﺎ ﺇﱃ ﺣﲔ ﺍﻟﻔﻌﻞ -ﻻ ﺗﻜﻔﻲ ﰲ ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﺎﻓﻴﺔ ﻟﻜﺎﻥ ﺍﻟﺘﺎﺭﻙ ﻛﺎﻟﻔﺎﻋﻞ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺇﺣﺪﺍﺙ ﺇﻋﺎﻧﺔ ﺃﺧﺮﻯ ﺗﻘﺎﺭﻥ ،ﻣﺜﻞ ﺟﻌﻞ ﺍﻟﻔﺎﻋﻞ ﻣﺮﻳﺪﺍ ،ﻓﺈﻥ ﺍﻟﻔﻌﻞ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﻘﺪﺭﺓ ﻭﺇﺭﺍﺩﺓ ،ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﳌﻘﺎﺭﻧﺔ ﺗﺪﺧﻞ ﻓﻴﻬﺎ ﺍﻹﺭﺍﺩﺓ ﺍﳉﺎﺯﻣﺔ ،ﲞﻼﻑ ﺍﳌﺸﺮﻭﻃﺔ ﰲ ﺍﻟﺘﻜﻠﻴﻒ ،ﻓﺈﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺍﻹﺭﺍﺩﺓ .ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺄﻣﺮ ﺑﺎﻟﻔﻌﻞ ﻣﻦ ﻻ ﻳﺮﻳﺪﻩ ،ﻟﻜﻦ ﻻ ﻳﺄﻣﺮ ﺑﻪ ﻣﻦ ﻟﻮ ﺃﺭﺍﺩﻩ ﻟﻌﺠﺰ ﻋﻨﻪ .ﻭﻫﻜﺬﺍ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ، ﻓﺎﻹﻧﺴﺎﻥ ﻳﺄﻣﺮ ﻋﺒﺪﻩ ﲟﺎ ﻻ ﻳﺮﻳﺪﻩ ﺍﻟﻌﺒﺪ ،ﻟﻜﻦ ﻻ ﻳﺄﻣﺮﻩ ﲟﺎ ﻳﻌﺠﺰ ﻋﻨﻪ ﺍﻟﻌﺒﺪ ،ﻭﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺍﻹﺭﺍﺩﺓ ﺍﳉﺎﺯﻣﺔ ﻭﺍﻟﻘﻮﺓ ﺍﻟﺘﺎﻣﺔ ،ﻟﺰﻡ ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ .ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻨﺒﲏ ﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﻳﻄﺎﻕ ،ﻓﺈﻥ ﻣﻦ ﻗﺎﻝ :ﺍﻟﻘﺪﺭﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﻟﻔﻌﻞ -ﻳﻘﻮﻝ :ﻛﻞ ﻛﺎﻓﺮ ﻭﻓﺎﺳﻖ ﻗﺪ ﻛﻠﻒ ﻣﺎ ﻻ ﻳﻄﻴﻖ. ﻭﻣﺎ ﻻ ﻳﻄﺎﻕ ﻳﻔﺴﺮ ﺑﺸﻴﺌﲔ :ﲟﺎ ﻻ ﻳﻄﺎﻕ ﻟﻠﻌﺠﺰ ﻋﻨﻪ ،ﻓﻬﺬﺍ ﱂ ﻳﻜﻠﻔﻪ ﺍﷲ ﺃﺣﺪﺍ ،ﻭﻳﻔﺴﺮ ﲟﺎ ﻻ ﻳﻄﺎﻕ ﻟﻼﺷﺘﻐﺎﻝ ﺑﻀﺪﻩ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺘﻜﻠﻴﻒ ،ﻛﻤﺎ ﰲ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ، ﻓﺈﻢ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻓﻼ ﻳﺄﻣﺮ ﺍﻟﺴﻴﺪ ﻋﺒﺪﻩ ﺍﻷﻋﻤﻰ ﺑﻨﻘﻂ ﺍﳌﺼﺎﺣﻒ ! ﻭﻳﺄﻣﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﻋﺪﺍ ﺃﻥ ﻳﻘﻮﻡ ،ﻭﻳﻌﻠﻢ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ.
ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﹾﻌِﺒﺎﺩِ
ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﹾﻌِﺒﺎﺩِ ﺧﻠﹾﻖ ﺍﻟﻠﱠﻪِ ﻭﻫﻢ ﻓﹶﺎﻋِﻠﹸﻮﻥﹶ ﻟﹶﻬﺎ ﺣﻘِﻴﻘﹶﺔﹰ ﻗﻮﻟﻪ ) :ﻭﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺧﻠﻖ ﺍﷲ ﻭﻛﺴﺐ ﻣﻦ ﺍﻟﻌﺒﺎﺩ (. ﺵ :ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ،ﻓﺰﻋﻤﺖ ﺍﳉﱪﻳﺔ ﻭﺭﺋﻴﺴﻬﻢ ﺍﳉﻬﻢ ﺑﻦ
٤٨٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺻﻔﻮﺍﻥ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ
)(١
ﺃﻥ ﺍﻟﺘﺪﺑﲑ ﰲ ﺃﻓﻌﺎﻝ ﺍﳋﻠﻖ ﻛﻠﻬﺎ ﷲ ﺗﻌﺎﱃ ،ﻭﻫﻲ ﻛﻠﻬﺎ ﺍﺿﻄﺮﺍﺭﻳﺔ،
ﻛﺤﺮﻛﺎﺕ ﺍﳌﺮﺗﻌﺶ ،ﻭﺍﻟﻌﺮﻭﻕ ﺍﻟﻨﺎﺑﻀﺔ ،ﻭﺣﺮﻛﺎﺕ ﺍﻷﺷﺠﺎﺭ ،ﻭﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﳋﻠﻖ ﳎﺎﺯ ! ﻭﻫﻲ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﻀﺎﻑ ﺍﻟﺸﻲﺀ ﺇﱃ ﳏﻠﻪ ﺩﻭﻥ ﻣﺎ ﻳﻀﺎﻑ ﺇﱃ ﳏﺼﻠﻪ ! ﻭﻗﺎﺑﻠﺘﻬﻢ ﺍﳌﻌﺘﺰﻟﺔ ،ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﲨﻴﻊ ﺍﻷﻓﻌﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﻣﻦ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻧﺎﺕ ﲞﻠﻘﻬﺎ ،ﻻ ﺗﻌﻠﻖ ﳍﺎ ﲞﻠﻖ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺃﻡ ﻻ ؟! ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﳊﻖ :ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺎ ﺻﺎﺭﻭﺍ ﻣﻄﻴﻌﲔ ﻭﻋﺼﺎﺓ ،ﻭﻫﻲ ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ،ﻭﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻨﻔﺮﺩ ﲞﻠﻖ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻻ ﺧﺎﻟﻖ ﳍﺎ ﺳﻮﺍﻩ .ﻓﺎﳉﱪﻳﺔ ﻏﻠﻮﺍ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻘﺪﺭ، ﻓﻨﻔﻮﺍ ﺻﻨﻊ ﺍﻟﻌﺒﺪ ﺃﺻﻼ ،ﻛﻤﺎ ﻏﻠﺖ ﺍﳌﺸﺒﻬﺔ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ،ﻓﺸﺒﻬﻮﺍ .ﻭﺍﻟﻘﺪﺭﻳﺔ ﻧﻔﺎﺓ ﺍﻟﻘﺪﺭ ﺟﻌﻠﻮﺍ ﺍﻟﻌﺒﺎﺩ ﺧﺎﻟﻘﲔ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ .ﻭﳍﺬﺍ ﻛﺎﻧﻮﺍ " ﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ " ،ﺑﻞ ﺃﺭﺩﺃ ﻣﻦ ﺍﻮﺱ ،ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﻮﺱ ﺃﺛﺒﺘﻮﺍ ﺧﺎﻟﻘﲔ ،ﻭﻫﻢ ﺃﺛﺒﺘﻮﺍ ﺧﺎﻟﻘﲔ !! ﻭﻫﺪﻯ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﳌﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻣﻦ ﺍﳊﻖ ﺑﺈﺫﻧﻪ ،ﻭﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ .ﻓﻜﻞ ﺩﻟﻴﻞ ﺻﺤﻴﺢ ﺗﻘﻴﻤﻪ ﺍﳉﱪﻱ ،ﻓﺈﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ، ﻭﺃﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﻭﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﲨﻠﺔ ﳐﻠﻮﻗﺎﺗﻪ ،ﻭﺃﻧﻪ ﻣﺎ ﺷﺎﺀ ﻛﺎﻥ ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ ،ﻭﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺪ ﻟﻴﺲ ﺑﻔﺎﻋﻞ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﻣﺮﻳﺪ ﻭﻻ ﳐﺘﺎﺭ ،ﻭﺃﻥ ﺣﺮﻛﺎﺗﻪ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﲟﱰﻟﺔ ﺣﺮﻛﺔ ﺍﳌﺮﺗﻌﺶ ﻭﻫﺒﻮﺏ ﺍﻟﺮﻳﺎﺡ ﻭﺣﺮﻛﺎﺕ ﺍﻷﺷﺠﺎﺭ. ﻭﻛﻞ ﺩﻟﻴﻞ ﺻﺤﻴﺢ ﻳﻘﻴﻤﻪ ﺍﻟﻘﺪﺭﻱ ﻓﺈﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺪ ﻓﺎﻋﻞ ﻟﻔﻌﻠﻪ ﺣﻘﻴﻘﺔ ،ﻭﺃﻧﻪ ﻣﺮﻳﺪ ﻟﻪ ﳐﺘﺎﺭ ﻟﻪ ﺣﻘﻴﻘﺔ ،ﻭﺃﻥ ﺇﺿﺎﻓﺘﻪ ﻭﻧﺴﺒﺘﻪ ﺇﻟﻴﻪ ﺇﺿﺎﻓﺔ ﺣﻖ ،ﻭﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻏﲑ ﻣﻘﺪﻭﺭ ﷲ ﺗﻌﺎﱃ ﻭﺃﻧﻪ ﻭﺍﻗﻊ ﺑﻐﲑ ﻣﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﺗﻪ. ﻓﺈﺫﺍ ﺿﻤﻤﺖ ﻣﺎ ﻣﻊ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﳊﻖ ﺇﱃ ﺣﻖ ﺍﻷﺧﺮﻯ -ﻓﺈﳕﺎ ﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺳﺎﺋﺮ ﻛﺘﺐ ﺍﷲ ﺍﳌﱰﻟﺔ ،ﻣﻦ ﻋﻤﻮﻡ ﻗﺪﺭﺓ ﺍﷲ ﻭﻣﺸﻴﺌﺘﻪ ﳉﻤﻴﻊ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﻟﺘﺮﻣﺬﻱ " ! ﻭﻫﻮ ﺧﻄﺄ ﻳﻈﻬﺮ ﺃﻧﻪ ﻣﻦ ﺍﻟﻨﺎﺳﺨﲔ ،ﻭﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﻳﻨﺴﺐ ﺇﱃ " ﲰﺮﻗﻨﺪ " ﻭﻳﻘﺎﻝ ﻟﻪ ﺃﻳﻀﺎ " ﺍﻟﺮﺍﺳﱯ " ،ﻷﻧﻪ ﻣﻮﱃ " ﺑﲏ ﺭﺍﺳﺐ " .ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﻭﺃﺧﺒﺎﺭﻩ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ - ٦٦ : ٩ ، ٦٩ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻠﺬﻫﱯ ، ٥٨ - ٥٦ : ٥ﻭﺗﺎﺭﻳﺦ ﺍﺑﻦ ﻛﺜﲑ ، ٢٧ - ٢٦ : ١ﻭﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ . ١٤٢ : ٢ ٤٩٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻓﻌﺎﻝ ،ﻭﺃﻥ ﺍﻟﻌﺒﺎﺩ ﻓﺎﻋﻠﻮﻥ ﻷﻓﻌﺎﳍﻢ ﺣﻘﻴﻘﺔ ،ﻭﺃﻢ ﻳﺴﺘﻮﺟﺒﻮﻥ ﻋﻠﻴﻬﺎ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ. ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻓﺈﻥ ﺃﺩﻟﺔ ﺍﳊﻖ ﻻ ﺗﺘﻌﺎﺭﺽ ،ﻭﺍﳊﻖ ﻳﺼﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﺎ. ﻭﻳﻀﻴﻖ ﻫﺬﺍ ﺍﳌﺨﺘﺼﺮ ﻋﻦ ﺫﻛﺮ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻘﲔ ،ﻭﻟﻜﻨﻬﺎ ﺗﺘﻜﺎﻓﺄ ﻭﺗﺘﺴﺎﻗﻂ ،ﻭﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺩﻟﻴﻞ ﻛﻞ ﻓﺮﻳﻖ ﺑﻄﻼﻥ ﻗﻮﻝ ﺍﻵﺧﺮﻳﻦ .ﻭﻟﻜﻦ ﺃﺫﻛﺮ ﺷﻴﺌﺎ ﳑﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻛﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ،ﰒ ﺃﺑﲔ ﺃﻧﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺍﺳﺘﺪﻝ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺒﺎﻃﻞ:
ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﺠﺒﺮِﻳﺔِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ
ﻓﻤﻤﺎ ﺍﺳﺘﺪﻟﺖ ﺑﻪ ﺍﳉﱪﻳﺔ ،ﻗﻮﻟﻪ ﺗﻌﺎﱃ.(١) {4 4’tGu‘ ©!$# ÆÅ3»s9ur |Mø‹tBu‘ øŒÎ) |Mø‹tBu‘ $tBur } : ﻓﻨﻔﻰ ﺍﷲ ﻋﻦ ﻧﺒﻴﻪ ﺍﻟﺮﻣﻲ ،ﻭﺃﺛﺒﺘﻪ ﻟﻨﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺻﻨﻊ ﻟﻠﻌﺒﺪ .ﻗﺎﻟﻮﺍ :ﻭﺍﳉﺰﺍﺀ ﻏﲑ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ،ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ } rﻟﻦ ﻳﺪﺧﻞ ﺃﺣﺪ ﺍﳉﻨﺔ ﺑﻌﻤﻠﻪ " .ﻗﺎﻟﻮﺍ :ﻭﻻ ﺃﻧﺖ
ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ " :ﻭﻻ ﺃﻧﺎ ،ﺇﻻ ﺃﻥ ﻳﺘﻐﻤﺪﱐ ﺍﷲ ﺑﺮﲪﺔ ﻣﻨﻪ ﻭﻓﻀﻞ{ ).(٢ ﻭﳑﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﻟﻘﺪﺭﻳﺔ ،ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
ß`|¡ômr& ª!$# x8u‘$t7tFsù
.(٣) {ÇÊÍÈ tûüÉ)Î=»sƒø:$#ﻗﺎﻟﻮﺍ:
ﻭﺍﳉﺰﺍﺀ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺗﺮﺗﺐ ﺍﻟﻌﻮﺽ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} : tbqè=yJ÷ètƒ
} .(٤) {ÇÊÐÈ
_(#qçR%x. $yJÎ/ Lä!#t“y
šcqè=yJ÷ès? óOçFZä. $yJÎ/ $ydqßJçGøOÍ‘ré& ûÓÉL©9$# èp¨Ypgø:$# y7ù=Ï?ur
.(٥) {ÇÐËÈ
ﻭﳓﻮ ﺫﻟﻚ. ﻓﺄﻣﺎ ﻣﺎ ﺍﺳﺘﺪﻟﺖ ﺑﻪ ﺍﳉﱪﻳﺔ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
©!$# ÆÅ3»s9ur |Mø‹tBu‘ øŒ Î) |Mø‹tBu‘ $tBur
) (1ﺍﻷﻧﻔﺎﻝ . ١٧ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ) ، (٦٠٩٨ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ) ، (٢٨١٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٠١ﺃﲪﺪ ). (٤٦٩/٢ ) (3ﺍﳌﺆﻣﻨﻮﻥ . ١٤ ) (4ﺍﻟﺴﺠﺪﺓ . ١٧ ) (5ﺍﻟﺰﺧﺮﻑ . ٧٢ ٤٩١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ‘4’tGu
{4
)(١
-ﻓﻬﻮ ﺩﻟﻴﻞ ﻋﻠﻴﻬﻢ؛ ﻷﻧﻪ ﺗﻌﺎﱃ ﺃﺛﺒﺖ ﻟﺮﺳﻮﻟﻪ
r
ﺭﻣﻴﺎ ،ﺑﻘﻮﻟﻪ} :
)øŒ Î
‘ ، (٢) {|Mø‹tBuﻓﻌﻠﻢ ﺃﻥ ﺍﳌﺜﺒﺖ ﻏﲑ ﺍﳌﻨﻔﻲ ،ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺮﻣﻲ ﻟﻪ ﺍﺑﺘﺪﺍﺀ ﻭﺍﻧﺘﻬﺎﺀ :ﻓﺎﺑﺘﺪﺍﺅﻩ ﺍﳊﺬﻑ ،ﻭﺍﻧﺘﻬﺎﺅﻩ ﺍﻹﺻﺎﺑﺔ ،ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻳﺴﻤﻰ ﺭﻣﻴﺎ ،ﻓﺎﳌﻌﲎ ﺣﻴﻨﺌﺬ -ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ :ﻭﻣﺎ ﺃﺻﺒﺖ ﺇﺫ ﺣﺬﻓﺖ ﻭﻟﻜﻦ ﺍﷲ ﺃﺻﺎﺏ .ﻭﺇﻻ ﻓﻄﺮﺩ ﻗﻮﳍﻢ :ﻭﻣﺎ ﺻﻠﻴﺖ ﺇﺫ ﺻﻠﻴﺖ ﻭﻟﻜﻦ ﺍﷲ ﺻﻠﻰ ! ﻭﻣﺎ ﺻﻤﺖ ﺇﺫ ﺻﻤﺖ ! ﻭﻣﺎ ﺯﻧﻴﺖ ﺇﺫ ﺯﻧﻴﺖ ! ﻭﻣﺎ ﺳﺮﻗﺖ ﺇﺫ ﺳﺮﻗﺖ ! ! ﻭﻓﺴﺎﺩ ﻫﺬﺍ ﻇﺎﻫﺮ. ﻭﺃﻣﺎ ﺗﺮﺗﺐ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ،ﻓﻘﺪ ﺿﻠﺖ ﻓﻴﻪ ﺍﳉﱪﻳﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ،ﻭﻫﺪﻯ ﺍﷲ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﻟﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ .ﻓﺈﻥ ﺍﻟﺒﺎﺀ ﺍﻟﱵ ﰲ ﺍﻟﻨﻔﻲ ﻏﲑ ﺍﻟﺒﺎﺀ ﺍﻟﱵ ﰲ ﺍﻹﺛﺒﺎﺕ ،ﻓﺎﳌﻨﻔﻲ ﰲ ﻗﻮﻟﻪ }]ﻻ[ ﻳﺪﺧﻞ ]ﺃﺣﺪﻛﻢ[ ﺍﳉﻨﺔ ﺑﻌﻤﻠﻪ{
)(٤) (٣
r
-ﺑﺎﺀ ﺍﻟﻌﻮﺽ ،ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ
ﻛﺎﻟﺜﻤﻦ ﻟﺪﺧﻮﻝ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﳉﻨﺔ ،ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﻳﺴﺘﺤﻖ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻋﻠﻰ ﺭﺑﻪ ﺑﻌﻤﻠﻪ ! ﺑﻞ ﺫﻟﻚ ﺑﺮﲪﺔ ﺍﷲ ﻭﻓﻀﻠﻪ. ﻭﺍﻟﺒﺎﺀ ﺍﻟﱵ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
}_(#qçR%x. $yJÎ/ Lä!#t“y
(٥) {ÇÊÐÈ tbqè=yJ÷ètƒﻭﳓﻮﻫﺎ ،ﺑﺎﺀ ﺍﻟﺴﺒﺐ،
ﺃﻱ ﺑﺴﺒﺐ ﻋﻤﻠﻜﻢ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺧﺎﻟﻖ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﺴﺒﺒﺎﺕ ،ﻓﺮﺟﻊ ﺍﻟﻜﻞ ﺇﱃ ﳏﺾ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ.
) (1ﺍﻷﻧﻔﺎﻝ . ١٧ ) (2ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ . ١٧ : ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﺮﺿﻰ ) ، (٥٣٤٩ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ) ، (٢٨١٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٠١ﺃﲪﺪ ). (٢٥٦/٢ ) (4ﰲ ﺍﻷﺻﻞ " :ﻟﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻌﻤﻠﻪ " ! ﻫﻜﺬﺍ ﻓﻘﻂ ،ﻭﺍﻟﺘﻌﺪﻳﻞ ﻣﻦ ﺍﳌﺴﻨﺪ . ٢٥٦ / ٢ﻥ . ) (5ﺍﻟﺴﺠﺪﺓ . ١٧ ٤٩٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟﹶﺎ ﻳﺪﺧﻞﹸ ﻓِﻲ ﻋﻤﻮﻡِ " ﻛﹸﻞﱢ " ﺇِﻟﱠﺎ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕ ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ - (١) {ÇÊÍÈ tûüÉ)Î=»sƒø:$# ß`|¡ômr& ª!$# x8u‘$t7tFsù } :ﻓﻤﻌﲎ ﺍﻵﻳﺔ :ﺃﺣﺴﻦ ﺍﳌﺼﻮﺭﻳﻦ ﺍﳌﻘﺪﺭﻳﻦ .ﻭ " ﺍﳋﻠﻖ " ﻳﺬﻛﺮ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﻘﺪﻳﺮ ،ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻨﺎ، ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
Èe@ä. ß,Î=»yz ª!$#
« (٢) {&äóÓxﺃﻱ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﳐﻠﻮﻕ ،ﻓﺪﺧﻠﺖ
ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﰲ ﻋﻤﻮﻡ " ﻛﻞ " .ﻭﻣﺎ ﺃﻓﺴﺪ ﻗﻮﳍﻢ ﰲ ﺇﺩﺧﺎﻝ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﻤﻮﻡ " :ﻛﻞ " ،ﺍﻟﺬﻱ ﻫﻮ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ،ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﳐﻠﻮﻗﺎ ! ﻭﺃﺧﺮﺟﻮﺍ ﺃﻓﻌﺎﳍﻢ ﺍﻟﱵ ﻫﻲ ﳐﻠﻮﻗﺔ ﻣﻦ ﻋﻤﻮﻡ " ﻛﻞ " ! ! ﻭﻫﻞ ﻳﺪﺧﻞ ﰲ ﻋﻤﻮﻡ " ﻛﻞ " ﺇﻻ ﻣﺎ ﻫﻮ ﳐﻠﻮﻕ ؟ ! ﻓﺬﺍﺗﻪ ﺍﳌﻘﺪﺳﺔ ﻭﺻﻔﺎﺗﻪ ﻏﲑ ﺩﺍﺧﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ،ﻭﺩﺧﻞ ﺳﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ﰲ ﻋﻤﻮﻣﻬﺎ .ﻭﻛﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ .(٣) {ÇÒÏÈ tbqè=yJ÷ès? $tBur ö/ä3s)n=s{ ª!$#ur } :ﻭﻻ ﻧﻘﻮﻝ ﺇﻥ " ﻣﺎ " ﻣﺼﺪﺭﻳﺔ ،ﺃﻱ :ﺧﻠﻘﻜﻢ ﻭﻋﻤﻠﻜﻢ -ﺇﺫ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﻳﺄﺑﺎﻩ؛ ﻷﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﳕﺎ ﺃﻧﻜﺮ ﻋﻠﻴﻬﻢ ﻋﺒﺎﺩﺓ ﺍﳌﻨﺤﻮﺕ، ﻻ ﺍﻟﻨﺤﺖ ،ﻭﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻨﺤﻮﺕ ﳐﻠﻮﻕ ﷲ ﺗﻌﺎﱃ ،ﻭﻫﻮ ﻣﺎ ﺻﺎﺭ ﻣﻨﺤﻮﺗﺎ ﺇﻻ ﺑﻔﻌﻠﻬﻢ، ﻓﻴﻜﻮﻥ ﻣﺎ ﻫﻮ ﻣﻦ ﺁﺛﺎﺭ ﻓﻌﻠﻬﻢ ﳐﻠﻮﻗﺎ ﷲ ﺗﻌﺎﱃ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺍﻟﻨﺤﺖ ﳐﻠﻮﻗﺎ ﷲ ﺗﻌﺎﱃ ﱂ ﻳﻜﻦ ﺍﳌﻨﺤﻮﺕ ﳐﻠﻮﻗﺎ ﻟﻪ ،ﺑﻞ ﺍﳋﺸﺐ ﺃﻭ ﺍﳊﺠﺮ ﻻ ﻏﲑ. ﻭﺫﻛﺮ ﺃﺑﻮ ]ﺍﳊﺴﲔ[ ) (٤ﺍﻟﺒﺼﺮﻱ ﺇﻣﺎﻡ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ :ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﻟﻌﺒﺪ ﳛﺪﺙ ﻓﻌﻠﻪ ﺿﺮﻭﺭﻱ .ﻭﺫﻛﺮ ﺍﻟﺮﺍﺯﻱ ﺃﻥ ﺍﻓﺘﻘﺎﺭ ﺍﻟﻔﻌﻞ ﺍﶈﺪﺙ ﺍﳌﻤﻜﻦ ﺇﱃ ﻣﺮﺟﺢ ﳚﺐ ﻭﺟﻮﺩﻩ ﻋﻨﺪﻩ ﻭﳝﺘﻨﻊﻋﻨﺪ ﻋﺪﻣﻪ -ﺿﺮﻭﺭﻱ ،ﻭﻛﻼﳘﺎ ﺻﺎﺩﻕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ،ﰒ ﺍﺩﻋﺎﺀ ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﻳﺒﻄﻞ ﻣﺎ ﺍﺩﻋﺎﻩ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻀﺮﻭﺭﺓ -ﻏﲑ ﻣﺴﻠﻢ ،ﺑﻞ ﻛﻼﳘﺎ ﺻﺎﺩﻕ ﻓﻴﻤﺎ
) (1ﺍﳌﺆﻣﻨﻮﻥ . ١٤ ) (2ﺍﻟﺮﻋﺪ . ١٦ ) (3ﺍﻟﺼﺎﻓﺎﺕ . ٩٦ ) (4ﰲ ﺍﻷﺻﻞ ) :ﺍﳊﺴﻦ ( ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ، ١٠٠ / ٣ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ، ٦٥٤ / ٣ ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ . ٥٨٧ / ١٧ﻥ . ٤٩٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﺩﻋﺎﻩ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ،ﻭﺇﳕﺎ ﻭﻗﻊ ﻏﻠﻄﻪ ﰲ ﺇﻧﻜﺎﺭﻩ ﻣﺎ ﻣﻊ ﺍﻵﺧﺮ ﻣﻦ ﺍﳊﻖ .ﻓﺈﻧﻪ ﻻ ﻣﻨﺎﻓﺎﺓ ﺑﲔ ﻛﻮﻥ ﺍﻟﻌﺒﺪ ﳏﺪﺛﺎ ﻟﻔﻌﻠﻪ ﻭﻛﻮﻥ ﻫﺬﺍ ﺍﻹﺣﺪﺍﺙ ﻭﺟﺐ ﻭﺟﻮﺩﻩ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ: }
$yg1uqø)s?ur $ydu‘qègéú $ygyJolù;r'sù ÇÐÈ $yg1§qy™ $tBur <§øÿtRur
$yg1uqø)s?ur
{ÇÑÈ
)(٢
.(١) {ÇÑÈﻓﻘﻮﻟﻪ} :
$ydu‘qègéú $ygyJolù;r'sù
-ﺇﺛﺒﺎﺕ ﻟﻠﻘﺪﺭ ﺑﻘﻮﻟﻪ :ﻓﺄﳍﻤﻬﺎ ،ﻭﺇﺛﺒﺎﺕ ﻟﻔﻌﻞ ﺍﻟﻌﺒﺪ ﺑﺈﺿﺎﻓﺔ ﺍﻟﻔﺠﻮﺭ
ﻭﺍﻟﺘﻘﻮﻯ ﺇﱃ ﻧﻔﺴﻪ ،ﻟﻴﻌﻠﻢ ﺃﺎ ﻫﻲ ﺍﻟﻔﺎﺟﺮﺓ ﻭﺍﳌﺘﻘﻴﺔ .ﻭﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻟﻚ} : —$yg9¢™yŠ `tB z>%s{ ô‰s%ur ÇÒÈ $yg8©.y
{ÇÊÉÈ
)(٣
`tB yxn=øùr& ô‰s%
-ﺇﺛﺒﺎﺕ ﺃﻳﻀﺎ ﻟﻔﻌﻞ ﺍﻟﻌﺒﺪ ،ﻭﻧﻈﺎﺋﺮ ﺫﻟﻚ
ﻛﺜﲑﺓ. ﻭﻫﺬﻩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ ﻣﻦ ﺷﺒﻪ ﺍﻟﻘﻮﻡ ﺍﻟﱵ ﻓﺮﻗﺘﻬﻢ ،ﺑﻞ ﻣﺰﻗﺘﻬﻢ ﻛﻞ ﳑﺰﻕ ،ﻭﻫﻲ :ﺃﻢ ﻗﺎﻟﻮﺍ؟ ﻛﻴﻒ ﻳﺴﺘﻘﻴﻢ ﺍﳊﻜﻢ ﻋﻠﻰ ﻗﻮﻟﻜﻢ ﺑﺄﻥ ﺍﷲ ﻳﻌﺬﺏ ﺍﳌﻜﻠﻔﲔ ﻋﻠﻰ ﺫﻧﻮﻢ ﻭﻫﻮ ﺧﻠﻘﻬﺎ ﻓﻴﻬﻢ؟ ﻓﺄﻳﻦ ﺍﻟﻌﺪﻝ ﰲ ﺗﻌﺬﻳﺒﻬﻢ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺧﺎﻟﻘﻪ ﻭﻓﺎﻋﻠﻪ ﻓﻴﻬﻢ ؟ ﻭﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﱂ ﻳﺰﻝ ﻣﻄﺮﻭﻗﺎ ﰲ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﻨﺎﺱ ،ﻭﻛﻞ ﻣﻨﻬﻢ ﻳﺘﻜﻠﻢ ﰲ ﺟﻮﺍﺑﻪ ﲝﺴﺐ ﻋﻠﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ ،ﻭﻋﻨﻪ ﺗﻔﺮﻗﺖ ﻢ ﺍﻟﻄﺮﻕ :ﻓﻄﺎﺋﻔﺔ ﺃﺧﺮﺟﺖ ﺃﻓﻌﺎﳍﻢ ﻋﻦ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻃﺎﺋﻔﺔ ﺃﻧﻜﺮﺕ ﺍﳊﻜﻢ ﻭﺍﻟﺘﻌﻠﻴﻞ، ﻭﺳﺪﺕ ﺑﺎﺏ ﺍﻟﺴﺆﺍﻝ .ﻭﻃﺎﺋﻔﺔ ﺃﺛﺒﺘﺖ ﻛﺴﺒﺎ ﻻ ﻳﻌﻘﻞ ! ﺟﻌﻠﺖ ﺍﻟﺜﻮﺍﺏ ]ﻭﺍﻟﻌﻘﺎﺏ[ ﻋﻠﻴﻪ. ﻭﻃﺎﺋﻔﺔ ﺍﻟﺘﺰﻣﺖ ﻷﺟﻠﻪ ﻭﻗﻮﻉ ﻣﻘﺪﻭﺭ ﺑﲔ ﻗﺎﺩﺭﻳﻦ ،ﻭﻣﻔﻌﻮﻝ ﺑﲔ ﻓﺎﻋﻠﲔ ! ﻭﻃﺎﺋﻔﺔ ﺍﻟﺘﺰﻣﺖ ﺍﳉﱪ ،ﻭﺃﻥ ﺍﷲ ﻳﻌﺬﻢ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻴﻪ ! ﻭﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ. ﻭﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ ،ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﻣﺎ ﻳﺒﺘﻠﻰ ﺑﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺍﻟﻮﺟﻮﺩﻳﺔ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﻠﻘﺎ ﷲ ﺗﻌﺎﱃ ،ﻓﻬﻲ ﻋﻘﻮﺑﺔ ﻟﻪ ﻋﻠﻰ ﺫﻧﻮﺏ ﻗﺒﻠﻬﺎ ،ﻓﺎﻟﺬﻧﺐ ﻳﻜﺴﺐ ﺍﻟﺬﻧﺐ ،ﻭﻣﻦ ﻋﻘﺎﺏ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺴﻴﺌﺔ ﺑﻌﺪﻫﺎ .ﻓﺎﻟﺬﻧﻮﺏ ﻛﺎﻷﻣﺮﺍﺽ ﺍﻟﱵ ﻳﻮﺭﺙ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ. ) (1ﺍﻟﺸﻤﺲ . ٨ - ٧ ) (2ﺍﻟﺸﻤﺲ . ٨ ) (3ﺍﻟﺸﻤﺲ . ١٠ - ٩ ٤٩٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺒﻘﻰ ﺃﻥ ﻳﻘﺎﻝ :ﻓﺎﻟﻜﻼﻡ ﰲ ﺍﻟﺬﻧﺐ ﺍﻷﻭﻝ ﺍﳉﺎﻟﺐ ﳌﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ؟ ﻳﻘﺎﻝ :ﻫﻮ ﻋﻘﻮﺑﺔ ﺃﻳﻀﺎ ﻋﻠﻰ ﻋﺪﻡ ﻓﻌﻞ ﻣﺎ ﺧﻠﻖ ﻟﻪ ﻭﻓﻄﺮ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺧﻠﻘﻪ ﻟﻌﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﻓﻄﺮﻩ ﻋﻠﻰ ﳏﺒﺘﻪ ،ﻭﺗﺄﳍﻪ ﻭﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :
ÈûïÏe$#Ï9 y7ygô_ur óOÏ%r'sù
.(١) {4 $pköŽn=tæ }¨$¨Z9$# t•sÜsù ÓÉL©9$# «!$# |Nt•ôÜÏù 4 $Zÿ‹ÏZymﻓﻠﻤﺎ ﱂ ﻳﻔﻌﻞ ﻣﺎ ﺧﻠﻖ ﻟﻪ ﻭﻓﻄﺮ ﻋﻠﻴﻪ ،ﻣﻦ ﳏﺒﺔ ﺍﷲ ﻭﻋﺒﻮﺩﻳﺘﻪ ،ﻭﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ -ﻋﻮﻗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺯﻳﻦ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﳌﻌﺎﺻﻲ ،ﻓﺈﻧﻪ ﺻﺎﺩﻑ ﻗﻠﺒﺎ ﺧﺎﻟﻴﺎ ﻗﺎﺑﻼ ﻟﻠﺨﲑ ﻭﺍﻟﺸﺮ ،ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﺍﳋﲑ ﺍﻟﺬﻱ ﳝﻨﻊ ﺿﺪﻩ ﱂ ﻳﺘﻤﻜﻦ ﻣﻨﻪ ﺍﻟﺸﺮ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :
4 uä!$t±ósxÿø9$#ur uäþq•¡9$# çm÷Ztã t$ÎŽóÇuZÏ9 y7Ï9ºx‹Ÿ2
.(٢) {ÇËÍÈ šúüÅÁn=øÜßJø9$#ﻭﻗﺎﻝ ﺇﺑﻠﻴﺲ} :
ÇÑËÈ tûüÏèuHødr& öNßg¨ZtƒÈqøî_{ y7Ï?¨“ÏèÎ6sù
) .(٣) {ÇÑÌÈ šúüÅÁn=øÜßJø9$# ãNßg÷YÏB x8yŠ$t7Ïã žwÎﻭﻗﺎﻝ ﺍﷲ } U
ÇÍÊÈ íOŠÉ)tGó¡ãB ¥’n?tã îÞºuŽÅÀ #x‹»yd
)$tRÏŠ$t6Ïã ô`ÏB ¼çm¯RÎ
) (٤) {í`»sÜù=ß™ öNÍköŽn=tã y7s9 }§øŠs9 “ÏŠ$t6Ïã ¨bÎﻭﺍﻹﺧﻼﺹ :ﺧﻠﻮﺹ ﺍﻟﻘﻠﺐ ﻣﻦ ﺗﺄﻟﻪ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩﺗﻪ ﻭﳏﺒﺘﻪ ،ﻓﺨﻠﺺ ﷲ ،ﻓﻠﻢ ﻳﺘﻤﻜﻦ ﻣﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ .ﻭﺃﻣﺎ ﺇﺫﺍ ﺻﺎﺩﻓﻪ ﻓﺎﺭﻏﺎ ﻣﻦ ﺫﻟﻚ ،ﲤﻜﻦ ﻣﻨﻪ ﲝﺴﺐ ﻓﺮﺍﻏﻪ ،ﻓﻴﻜﻮﻥ ﺟﻌﻠﻪ ﻣﺬﻧﺒﺎ ﻣﺴﻴﺌﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻋﻘﻮﺑﺔ ﻟﻪ ﻋﻠﻰ ﻋﺪﻡ ﻫﺬﺍ ﺍﻹﺧﻼﺹ .ﻭﻫﻲ ﳏﺾ ﺍﻟﻌﺪﻝ. ﻓﺈﻥ ﻗﻠﺖ :ﻓﺬﻟﻚ ﺍﻟﻌﺪﻡ ﻣﻦ ﺧﻠﻘﻪ ﻓﻴﻪ ؟ ﻗﻴﻞ :ﻫﺬﺍ ﺳﺆﺍﻝ ﻓﺎﺳﺪ ،ﻓﺈﻥ ﺍﻟﻌﺪﻡ ﻛﺎﲰﻪ ،ﻻ ﻳﻔﺘﻘﺮ ﺇﱃ ﺗﻌﻠﻖ ﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻹﺣﺪﺍﺙ ﺑﻪ ،ﻓﺈﻥ ﻋﺪﻡ ﺍﻟﻔﻌﻞ ﻟﻴﺲ ﺃﻣﺮﺍ ﻭﺟﻮﺩﻳﺎ ﺣﱴ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ،ﺑﻞ ﻫﻮ ﺷﺮ ﳏﺾ ،ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﻛﻤﺎ ﻗﺎﻝ rﰲ ﺣﺪﻳﺚ ﺍﻻﺳﺘﻔﺘﺎﺡ:
) (1ﺍﻟﺮﻭﻡ . ٣٠ ) (2ﻳﻮﺳﻒ . ٢٤ ) (3ﺹ . ٨٣ - ٨٢ ) (4ﺍﳊﺠﺮ . ٤٢ - ٤١ ٤٩٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
}ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ،ﻭﺍﳋﲑ ﻛﻠﻪ ﰲ ﻳﺪﻳﻚ ،ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﻟﻴﻚ{ ).(٢) (١ ﻭﻛﺬﺍ ﰲ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ} ،ﺣﲔ ﻳﻘﻮﻝ ﺍﷲ ﻟﻪ :ﻳﺎ ﳏﻤﺪ .ﻓﻴﻘﻮﻝ " :ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ،ﻭﺍﳋﲑ ﰲ ﻳﺪﻳﻚ ،ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﻟﻴﻚ "{
)(٣
ﻭﻗﺪ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﺴﻠﻴﻂ ﺍﻟﺸﻴﻄﺎﻥ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺘﻮﻟﻮﻧﻪ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﺑﻪ ﻣﺸﺮﻛﻮﻥ ،ﻓﻠﻤﺎ ﺗﻮﻟﻮﻩ ﺩﻭﻥ ﺍﷲ ﻭﺃﺷﺮﻛﻮﺍ ﺑﻪ ﻣﻌﻪ -ﻋﻮﻗﺒﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺘﺴﻠﻴﻂ ﺍﷲ ]ﺇﻳﺎﻩ[ ﻋﻠﻴﻬﻢ ،ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻹﺷﺮﺍﻙ ﻋﻘﻮﺑﺔ ﺧﻠﻮ ﺍﻟﻘﻠﺐ ﻭﻓﺮﺍﻏﻪ ﻣﻦ ﺍﻹﺧﻼﺹ .ﻓﺈﳍﺎﻡ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﲦﺮﺓ ﻫﺬﺍ ﺍﻹﺧﻼﺹ ﻭﻧﺘﻴﺠﺘﻪ ،ﻭﺇﳍﺎﻡ ﺍﻟﻔﺠﻮﺭ ﻋﻘﻮﺑﺔ ﻋﻠﻰ ﺧﻠﻮﻩ ﻣﻦ ﺍﻹﺧﻼﺹ. ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺮﻙ ﺃﻣﺮﺍ ﻭﺟﻮﺩﻳﺎ ﻋﺎﺩ ﺍﻟﺴﺆﺍﻝ ﺟﺬﻋﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﻣﺮﺍ ﻋﺪﻣﻴﺎ ﻓﻜﻴﻒ ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﺍﻟﻌﺪﻡ ﺍﶈﺾ ؟ ﻗﻴﻞ :ﻟﻴﺲ ﻫﻨﺎ ﺗﺮﻙ ﻫﻮ ﻛﻒ ﺍﻟﻨﻔﺲ ﻭﻣﻨﻌﻬﺎ ﻋﻤﺎ ﺗﺮﻳﺪﻩ ﻭﲢﺒﻪ ،ﻓﻬﺬﺍ ﻗﺪ ﻳﻘﺎﻝ :ﺇﻧﻪ ﺃﻣﺮ ﻭﺟﻮﺩﻱ ،ﻭﺇﳕﺎ ﻫﻨﺎ ﻋﺪﻡ ﻭﺧﻠﻮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﳋﲑ ،ﻭﻫﺬﺍ ﺍﻟﻌﺪﻡ ﻫﻮ ﳏﺾ ﺧﻠﻮﻫﺎ ﳑﺎ ﻫﻮ ﺃﻧﻔﻊ ﺷﻲﺀ ﳍﺎ ،ﻭﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﻌﺪﻣﻲ ﻫﻲ ﺑﻔﻌﻞ ﺍﻟﺴﻴﺌﺎﺕ ،ﻻ ﺑﺎﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﺗﻨﺎﻟﻪ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺳﻞ .ﻓﻠﻠﻪ ﻓﻴﻪ ﻋﻘﻮﺑﺘﺎﻥ: ﺇﺣﺪﺍﳘﺎ :ﺟﻌﻠﻪ ﻣﺬﻧﺒﺎ ﺧﺎﻃﺌﺎ ،ﻭﻫﺬﻩ ﻋﻘﻮﺑﺔ ﻋﺪﻡ ﺇﺧﻼﺻﻪ ﻭﺇﻧﺎﺑﺘﻪ ﻭﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﷲ ،ﻭﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﻗﺪ ﻻ ﳛﺲ ﺑﺄﳌﻬﺎ ﻭﻣﻀﺮﺎ ،ﳌﻮﺍﻓﻘﺘﻬﺎ ﺷﻬﻮﺗﻪ ﻭﺇﺭﺍﺩﺗﻪ ،ﻭﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﻘﻮﺑﺎﺕ. ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳌﺆﳌﺔ ﺑﻌﺪ ﻓﻌﻠﻪ ﻟﻠﺴﻴﺌﺎﺕ .ﻭﻗﺪ ﻗﺮﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﻌﻘﻮﺑﺘﲔ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣١٧٠ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٢٢٢ﺃﲪﺪ ). (٣٣/٣ ) (2ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﺭﻗﻢ ، ٨٠٣ﻭﻣﺴﻠﻢ ﰲ ﺍﻟﺼﺤﻴﺢ ٢١٥ : ١ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ،ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻫﻨﺎ " ﺑﻴﺪﻳﻚ " -ﻭﺃﺛﺒﺘﻨﺎ ﻣﺎ ﻫﻮ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﳌﺴﻨﺪ ﻭﺍﻟﺼﺤﻴﺢ . ) (3ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٧٧١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٢٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ) ، (٨٩٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٧٦٠ﺃﲪﺪ ) ، (١٠٣/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٢٣٨ ٤٩٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
Èe@à2 z>ºuqö/r& óOÎgöŠn=tæ $oYóstFsù ¾ÏmÎ/ (#rã•Åe2èŒ $tB (#qÝ¡nS $£Jn=sù
ﻓﻬﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻷﻭﱃ ،ﰒ ﻗﺎﻝ} :
Nßg»tRõ‹s{r& (#þqè?ré& !$yJÎ/ (#qãmÌ•sù #sŒÎ) #Ó¨Lym
«.(١) {>äó_x
{ZptGøót/
)(٢
ﻓﻬﺬﻩ
ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺜﺎﻧﻴﺔ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻛﺎﻥ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﺎﻹﺧﻼﺹ ﻭﺍﻹﻧﺎﺑﺔ ﻭﺍﶈﺒﺔ ﻟﻪ ﻭﺣﺪﻩ -ﻣﻦ ﻏﲑ ﺃﻥ ﳜﻠﻖ ﺫﻟﻚ ﰲ ﻗﻠﻮﻢ ﻭﳚﻌﻠﻬﻢ ﳐﻠﺼﲔ ﻟﻪ ﻣﻨﻴﺒﲔ ﻟﻪ ﳏﺒﲔ ﻟﻪ ؟ ﺃﻡ ﺫﻟﻚ ﳏﺾ ﺟﻌﻠﻪ ﰲ ﻗﻠﻮﻢ ﻭﺇﻟﻘﺎﺋﻪ ﻓﻴﻬﺎ ؟ ﻗﻴﻞ :ﻻ ،ﺑﻞ ﻫﻮ ﳏﺾ ﻣﻨﺘﻪ ﻭﻓﻀﻠﻪ ،ﻭﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﳋﲑ ﺍﻟﺬﻱ ﻫﻮ ﺑﻴﺪﻩ ،ﻭﺍﳋﲑ ﻛﻠﻪ ﰲ ﻳﺪﻳﻪ ،ﻭﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﳋﲑ ﺇﻻ ﻣﺎ ﺃﻋﻄﺎﻩ ،ﻭﻻ ﻳﺘﻘﻲ ﻣﻦ ﺍﻟﺸﺮ ﺇﻻ ﻣﺎ ﻭﻗﺎﻩ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﱂ ﳜﻠﻖ ﺫﻟﻚ ﰲ ﻗﻠﻮﻢ ﻭﱂ ﻳﻮﻓﻘﻮﺍ ﻟﻪ ،ﻭﻻ ﺳﺒﻴﻞ ﳍﻢ ﺇﻟﻴﻪ ﺑﺄﻧﻔﺴﻬﻢ ،ﻋﺎﺩ ﺍﻟﺴﺆﺍﻝ ﻭﻛﺎﻥ ﻣﻨﻌﻬﻢ ﻣﻨﻪ ﻇﻠﻤﺎ ،ﻭﻟﺰﻣﻜﻢ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﺪﻝ ﻫﻮ ﺗﺼﺮﻑ ﺍﳌﺎﻟﻚ ﰲ ﻣﻠﻜﻪ ﲟﺎ ﻳﺸﺎﺀ ،ﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ ﻭﻫﻢ ﻳﺴﺄﻟﻮﻥ -ﻗﻴﻞ :ﻻ ﻳﻜﻮﻥ ﺳﺒﺤﺎﻧﻪ ﲟﻨﻌﻬﻢ ﻣﻦ ﺫﻟﻚ ﻇﺎﳌﺎ، ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﳌﺎﻧﻊ ﻇﺎﳌﺎ ﺇﺫﺍ ﻣﻨﻊ ﻏﲑﻩ ﺣﻘﺎ ﻟﺬﻟﻚ ﺍﻟﻐﲑ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺣﺮﻣﻪ ﺍﻟﺮﺏ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺃﻭﺟﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺧﻼﻓﻪ .ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﻨﻊ ﻏﲑﻩ ﻣﺎ ﻟﻴﺲ ﲝﻖ ﻟﻪ ،ﺑﻞ ﻫﻮ ﳏﺾ ﻓﻀﻠﻪ ﻭﻣﻨﺘﻪ ﻋﻠﻴﻪ -ﱂ ﻳﻜﻦ ﻇﺎﳌﺎ ﲟﻨﻌﻪ ،ﻓﻤﻨﻊ ﺍﳊﻖ ﻇﻠﻢ ،ﻭﻣﻨﻊ ﺍﻟﻔﻀﻞ ﻭﺍﻹﺣﺴﺎﻥ ﻋﺪﻝ .ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻌﺪﻝ ﰲ ﻣﻨﻌﻪ ،ﻛﻤﺎ ﻫﻮ ﺍﶈﺴﻦ ﺍﳌﻨﺎﻥ ﺑﻌﻄﺎﺋﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻄﺎﺀ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺇﺣﺴﺎﻧﺎ ﻭﺭﲪﺔ ،ﻓﻬﻼ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻟﻪ ﻭﺍﻟﻐﻠﺒﺔ ،ﻛﻤﺎ ﺃﻥ ﺭﲪﺘﻪ ﺗﻐﻠﺐ ﻏﻀﺒﻪ ؟ ﻗﻴﻞ :ﺍﳌﻘﺼﻮﺩ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺑﻴﺎﻥ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻊ ،ﻭﺍﳌﻨﻊ ﺍﳌﺴﺘﻠﺰﻡ ﻟﻠﻌﻘﻮﺑﺔ -ﻟﻴﺲ ﺑﻈﻠﻢ ،ﺑﻞ ﻫﻮ ﳏﺾ ﺍﻟﻌﺪﻝ. ﻭﻫﺬﺍ ﺳﺆﺍﻝ ﻋﻦ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﺃﻭﺟﺒﺖ ﺗﻘﺪﱘ ﺍﻟﻌﺪﻝ ﻋﻠﻰ ﺍﻟﻔﻀﻞ ﰲ ﺑﻌﺾ ﺍﶈﺎﻝ ،ﻭﻫﻼ ) (1ﺍﻷﻧﻌﺎﻡ . ٤٤ ) (2ﺍﻷﻧﻌﺎﻡ . ٤٤ ٤٩٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳﻮﻯ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﰲ ﺍﻟﻔﻀﻞ ؟ ﻭﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺣﺎﺻﻠﻪ :ﱂ ﻳﺘﻔﻀﻞ ﻋﻠﻰ ﻫﺬﺍ ﻭﱂ ﻳﺘﻔﻀﻞ ﻋﻠﻰ ﺍﻵﺧﺮ ؟ ﻭﻗﺪ ﺗﻮﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﳉﻮﺍﺏ ﻋﻨﻪ ﺑﻘﻮﻟﻪ} : .(١) {ÇËÊÈ ÉO‹Ïàyèø9$# È@ôÒxÿø9$# rèŒﻭﻗﻮﻟﻪ} : «!$# È@ôÒsù `ÏiB
ª!$#ur 4 âä!$t±o„ `tB Ïm‹Ï?÷sム«!$# ã@ôÒsù y7Ï9ºsŒ
&äóÓx« 4’n?tã tbrâ‘ωø)tƒ žwr& É=»tGÅ6ø9$# ã@÷dr& zOn=÷ètƒ žxy¥Ïj9
.(٢) {ÇËÒÈ ËLìÏàyèø9$# È@ôÒxÿø9$# rèŒ ª!$#ur 4 âä!$t±o„ `tB Ïm‹Ï?÷sム«!$# ωu‹Î/ Ÿ@ôÒxÿø9$# ¨br&urﻭﳌﺎ
ﺳﺄﻟﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻋﻦ ﲣﺼﻴﺺ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺄﺟﺮﻳﻦ ﻭﺇﻋﻄﺎﺋﻬﻢ ]ﻫﻢ ﺃﺟﺮﺍ ﺃﺟﺮﺍ[
)(٣
}ﻗﺎﻝ :ﻫﻞ ﻇﻠﻤﺘﻜﻢ ﻣﻦ ﺣﻘﻜﻢ ﺷﻴﺌﺎ ؟ ﻗﺎﻟﻮﺍ :ﻻ .ﻗﺎﻝ :ﻓﺬﻟﻚ ﻓﻀﻠﻲ ﺃﻭﺗﻴﻪ ﻣﻦ ﺃﺷﺎﺀ{ ) .(٤ﻭﻟﻴﺲ ﰲ ﺍﳊﻜﻤﺔ ﺇﻃﻼﻉ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻛﻤﺎﻝ ﺣﻜﻤﺘﻪ ﰲ ﻋﻄﺎﺋﻪ ﻭﻣﻨﻌﻪ ،ﺑﻞ ﺇﺫﺍ ﻛﺸﻒ ﺍﷲ ﻋﻦ ﺑﺼﲑﺓ ﺍﻟﻌﺒﺪ ،ﺣﱴ ﺃﺑﺼﺮ ﺟﺰﺀﺍ ﻳﺴﲑﺍ ﻣﻦ ﺣﻜﻤﺘﻪ ﰲ ﺧﻠﻘﻪ ،ﻭﺃﻣﺮﻩ ﻭﺛﻮﺍﺑﻪ ﻭﻋﻘﺎﺑﻪ ،ﻭﲣﺼﻴﺼﻪ ﻭﺣﺮﻣﺎﻧﻪ ،ﻭﺗﺄﻣﻞ ﺃﺣﻮﺍﻝ ﳏﺎﻝ ﺫﻟﻚ -ﺍﺳﺘﺪﻝ ﲟﺎ ﻋﻠﻤﻪ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﻌﻠﻤﻪ .ﻭﳌﺎ ﺍﺳﺘﺸﻜﻞ ﺃﻋﺪﺍﺅﻩ ﺍﳌﺸﺮﻛﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺨﺼﻴﺺ ،ﻗﺎﻟﻮﺍ} :
&ÆtB ÏäIwàs¯»ydr
(٥) {3 !$uZÏY÷•t/ .`ÏiB OÎgøŠn=tæ ª!$#؟ ﻗﺎﻝ ﺗﻌﺎﱃ ﳎﻴﺒﺎ ﳍﻢ.(٦) {ÇÎÌÈ tûïÌ•Å6»¤±9$$Î/ zNn=÷ær'Î/ ª!$# }§øŠs9r& } : ﻓﺘﺄﻣﻞ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ،ﺗﺮ ﰲ ﺿﻤﻨﻪ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻋﻠﻢ ﺑﺎﶈﻞ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻟﻐﺮﺱ ﺷﺠﺮﺓ ﺍﻟﻨﻌﻤﺔ ﻓﺘﺜﻤﺮ ﺑﺎﻟﺸﻜﺮ ،ﻣﻦ ﺍﶈﻞ ﺍﻟﺬﻱ ﻻ ﻳﺼﻠﺢ ﻟﻐﺮﺳﻬﺎ ،ﻓﻠﻮ ﻏﺮﺳﺖ ﻓﻴﻪ ﱂ ﺗﺜﻤﺮ ،ﻓﻜﺎﻥ ﻏﺮﺳﻬﺎ ﻫﻨﺎﻙ ﺿﺎﺋﻌﺎ ﻻ ﻳﻠﻴﻖ ﺑﺎﳊﻜﻤﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ.(٧) {3 ¼çmtGs9$y™Í‘ ã@yèøgs† ß]ø‹ym ãNn=ôãr& ª!$# } :
) (1ﺍﳊﺪﻳﺪ . ٢١ ) (2ﺍﳊﺪﻳﺪ . ٢٩ ) (3ﰲ ﺍﻷﺻﻞ ) :ﺃﺟﺮﻫﻢ ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﺟﺎﺭﺓ ) ، (٢١٤٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﻣﺜﺎﻝ ) ، (٢٨٧١ﺃﲪﺪ ). (١٢٩/٢ ) (5ﺍﻷﻧﻌﺎﻡ . ٥٣ ) (6ﺍﻷﻧﻌﺎﻡ . ٥٣ ) (7ﺍﻷﻧﻌﺎﻡ . ١٢٤ ٤٩٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻌﺒﺪ ﻓﹶﺎﻋِﻞﹲ ﻟِﻔِﻌﻠِﻪِ ﺣﻘِﻴﻘﹶﺔﹰ ﻭﻟﹶﻜِﻦ ﻣﺨﻠﹸﻮﻕ ﻟِﻠﱠﻪِ ﻓﺈﻥ ﻗﻴﻞ :ﺇﺫﺍ ﺣﻜﻤﺘﻢ ﺑﺎﺳﺘﺤﺎﻟﺔ ﺍﻹﳚﺎﺩ ﻣﻦ ﺍﻟﻌﺒﺪ ،ﻓﺈﺫﺍ ﻻ ﻓﻌﻞ ﻟﻠﻌﺒﺪ ﺃﺻﻼ ؟ ﻗﻴﻞ :ﺍﻟﻌﺒﺪ ﻓﺎﻋﻞ ﻟﻔﻌﻠﻪ ﺣﻘﻴﻘﺔ ،ﻭﻟﻪ ﻗﺪﺭﺓ ﺣﻘﻴﻘﺔ .ﻗﺎﻝ ﺗﻌﺎﱃ.(١) {3 ª!$# çmôJn=÷ètƒ 9Žö•yz ô`ÏB (#qè=yèøÿs? $tBur} : } (٢) {ÇÌÏÈ šcqè=yèøÿtƒ (#qçR%x. $yJÎ/ ó§Í³tFö;s? Ÿxsùﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ. ﻭﺇﺫﺍ ﺛﺒﺖ ﻛﻮﻥ ﺍﻟﻌﺒﺪ ﻓﺎﻋﻼ ،ﻓﺄﻓﻌﺎﻟﻪ ﻧﻮﻋﺎﻥ: ﻧﻮﻉ ﻳﻜﻮﻥ ﻣﻨﻪ ﻣﻦ ﻏﲑ ﺍﻗﺘﺮﺍﻥ ﻗﺪﺭﺗﻪ ﻭﺇﺭﺍﺩﺗﻪ ،ﻓﻴﻜﻮﻥ ﺻﻔﺔ ﻟﻪ ﻭﻻ ﻳﻜﻮﻥ ﻓﻌﻼ، ﻛﺤﺮﻛﺎﺕ ﺍﳌﺮﺗﻌﺶ. ﻭﻧﻮﻉ ﻳﻜﻮﻥ ﻣﻨﻪ ﻣﻘﺎﺭﻧﺎ ﻹﳚﺎﺩ ﻗﺪﺭﺗﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ،ﻓﻴﻮﺻﻒ ﺑﻜﻮﻧﻪ ﺻﻔﺔ ﻭﻓﻌﻼ ﻭﻛﺴﺒﺎ ﻟﻠﻌﺒﺪ ،ﻛﺎﳊﺮﻛﺎﺕ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ .ﻭﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻌﺒﺪ ﻓﺎﻋﻼ ﳐﺘﺎﺭﺍ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ .ﻭﳍﺬﺍ ﺃﻧﻜﺮ ﺍﻟﺴﻠﻒ ﺍﳉﱪ ،ﻓﺈﻥ ﺍﳉﱪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﻋﺎﺟﺰ ،ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﻹﻛﺮﺍﻩ ،ﻳﻘﺎﻝ :ﻟﻸﺏ ﻭﻻﻳﺔ ﺇﺟﺒﺎﺭ ﺍﻟﺒﻜﺮ ﺍﻟﺼﻐﲑﺓ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ، ﻭﻟﻴﺲ ﻟﻪ ﺇﺟﺒﺎﺭ ﺍﻟﺜﻴﺐ ﺍﻟﺒﺎﻟﻎ ،ﺃﻱ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻣﻜﺮﻫﺔ. ﻟﹶﺎ ﻳﻮﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﺎﻟﹾﺈِﺟﺒﺎﺭِ
ﻭﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻮﺻﻒ ﺑﺎﻹﺟﺒﺎﺭ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ،ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺧﺎﻟﻖ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺮﺍﺩ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳚﻌﻠﻪ ﳐﺘﺎﺭﺍ ﲞﻼﻑ ﻏﲑﻩ .ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺃﻟﻔﺎﻅ ﺍﻟﺸﺎﺭﻉ " :ﺍﳉﺒﻞ " ﺩﻭﻥ " ﺍﳉﱪ "، ﻛﻤﺎ ﻗﺎﻝ
r
ﻷﺷﺞ ﻋﺒﺪ ﺍﻟﻘﻴﺲ} :ﺇﻥ ﻓﻴﻚ ﳋﻠﻘﲔ ﳛﺒﻬﻤﺎ ﺍﷲ :ﺍﳊﻠﻢ ﻭﺍﻷﻧﺎﺓ " ،ﻓﻘﺎﻝ:
ﺃﺧﻠﻘﲔ ﲣﻠﻘﺖ ﻤﺎ ؟ ﺃﻡ ﺧﻠﻘﲔ ﺟﺒﻠﺖ ﻋﻠﻴﻬﻤﺎ ؟ ﻓﻘﺎﻝ " :ﺑﻞ ﺧﻠﻘﺎﻥ ﺟﺒﻠﺖ ﻋﻠﻴﻬﻤﺎ " ﻓﻘﺎﻝ :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﺒﻠﲏ ﻋﻠﻰ ﺧﻠﻘﲔ ﳛﺒﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ{ ) .(٣ﻭﺍﷲ ﺗﻌﺎﱃ ﺇﳕﺎ ﻳﻌﺬﺏ ﻋﺒﺪﻩ ﻋﻠﻰ ﻓﻌﻠﻪ ﺍﻻﺧﺘﻴﺎﺭﻱ .ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻭﻏﲑ ) (1ﺍﻟﺒﻘﺮﺓ . ١٩٧ ) (2ﻫﻮﺩ . ٣٦ ) (3ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥٢٢٥ﺃﲪﺪ ). (٢٠٦/٤ ٤٩٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻻﺧﺘﻴﺎﺭﻱ ﻣﺴﺘﻘﺮ ﰲ ﺍﻟﻔﻄﺮ ﻭﺍﻟﻌﻘﻮﻝ. ﻭﺇﺫﺍ ﻗﻴﻞ :ﺧﻠﻖ ﺍﻟﻔﻌﻞ ﻣﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻪ ﻇﻠﻢ ! ﻛﺎﻥ ﲟﱰﻟﺔ ﺃﻥ ﻳﻘﺎﻝ :ﺧﻠﻖ ﺃﻛﻞ ﺍﻟﺴﻢ ﰒ ﺣﺼﻮﻝ ﺍﳌﻮﺕ ﺑﻪ ﻇﻠﻢ ! ! ﻓﻜﻤﺎ ﺃﻥ ﻫﺬﺍ ﺳﺒﺐ ﻟﻠﻤﻮﺕ ،ﻓﻬﺬﺍ ﺳﺒﺐ ﻟﻠﻌﻘﻮﺑﺔ ،ﻭﻻ ﻇﻠﻢ ﻓﻴﻬﻤﺎ. ﻓﺎﳊﺎﺻﻞ :ﺃﻥ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﻓﻌﻞ ﻟﻪ ﺣﻘﻴﻘﺔ ،ﻭﻟﻜﻨﻪ ﳐﻠﻮﻕ ﷲ ﺗﻌﺎﱃ ،ﻭﻣﻔﻌﻮﻝ ﷲ ،ﻟﻴﺲ ﻫﻮ ﻧﻔﺲ ﻓﻌﻞ ﺍﷲ .ﻓﻔﺮﻕ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﺍﳌﻔﻌﻮﻝ ،ﻭﺍﳋﻠﻖ ﻭﺍﳌﺨﻠﻮﻕ. ﻭﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺑﻘﻮﻟﻪ " :ﻭﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺧﻠﻖ ﺍﷲ ﻭﻛﺴﺐ ﻣﻦ ﺍﻟﻌﺒﺎﺩ " -ﺃﺛﺒﺖ ﻟﻠﻌﺒﺎﺩ ﻓﻌﻼ ﻭﻛﺴﺒﺎ ،ﻭﺃﺿﺎﻑ ﺍﳋﻠﻖ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺍﻟﻜﺴﺐ :ﻫﻮ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳﻌﻮﺩ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ﻣﻨﻪ ﻧﻔﻊ ﺃﻭ ﺿﺮﺭ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} : .(١) {3 ôMt6|¡tFø.$#
$tB $pköŽn=tãur ôMt6|¡x. $tB $ygs9
ﺍﻟﺘﻜﹾﻠِﻴﻒ ﺑِﺤﺴﺐِ ﺍﻟﻄﱠﺎﻗﹶﺔِ
ﻗﻮﻟﻪ ) :ﻭﱂ ﻳﻜﻠﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻ ﻣﺎ ﻳﻄﻴﻘﻮﻥ ،ﻭﻻ ﻳﻄﻴﻘﻮﻥ ﺇﻻ ﻣﺎ ﻛﻠﻔﻬﻢ .ﻭﻫﻮ ﺗﻔﺴﲑ " ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ " ،ﻧﻘﻮﻝ :ﻻ ﺣﻴﻠﺔ ﻷﺣﺪ ،ﻭﻻ ﲢﻮﻝ ﻷﺣﺪ ،ﻭﻻ ﺣﺮﻛﺔ ﻷﺣﺪ ﻋﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ،ﺇﻻ ﲟﻌﻮﻧﺔ ﺍﷲ ،ﻭﻻ ﻗﻮﺓ ﻷﺣﺪ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﻃﺎﻋﺔ ﺍﷲ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻬﺎ ﺇﻻ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ،ﻭﻛﻞ ﺷﻲﺀ ﳚﺮﻱ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻤﻪ ﻭﻗﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ .ﻏﻠﺒﺖ ﻣﺸﻴﺌﺘﻪ ﺍﳌﺸﻴﺌﺎﺕ ﻛﻠﻬﺎ ،ﻭﻋﻜﺴﺖ ﺇﺭﺍﺩﺗﻪ ﺍﻹﺭﺍﺩﺍﺕ ﻛﻠﻬﺎ ،ﻭﻏﻠﺐ ﻗﻀﺎﺅﻩ ﺍﳊﻴﻞ ﻛﻠﻬﺎ .ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ،ﻭﻫﻮ ﻏﲑ ﻇﺎﱂ ﺃﺑﺪﺍ .ﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ ﻭﻫﻢ ﻳﺴﺄﻟﻮﻥ (. ﺵ :ﻓﻘﻮﻟﻪ " :ﱂ ﻳﻜﻠﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻ ﻣﺎ ﻳﻄﻴﻘﻮﻥ " -ﻗﺎﻝ ﺗﻌﺎﱃ} : .(٣) {( $ygyèó™ãr žwÎ) $²¡øÿtR ß#Ïk=s3çR Ÿw } .(٢) {4 $ygyèó™ãr žwÎ) $²¡øÿtR ) (1ﺍﻟﺒﻘﺮﺓ . ٢٨٦ ) (2ﺍﻟﺒﻘﺮﺓ . ٢٨٦ ) (3ﺍﻷﻧﻌﺎﻡ . ١٥٢ ٥٠٠
ª!$# ß#Ïk=s3ムŸw
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﺃﻥ ﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﻳﻄﺎﻕ ﺟﺎﺋﺰ ﻋﻘﻼ ،ﰒ ﺗﺮﺩﺩ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ: ﻫﻞ ﻭﺭﺩ ﺑﻪ ﺍﻟﺸﺮﻉ ﺃﻡ ﻻ ؟ ﻭﺍﺣﺘﺞ ﻣﻦ ﻗﺎﻝ ﺑﻮﺭﻭﺩﻩ ﺑﺄﻣﺮ ﺃﰊ ﳍﺐ ﺑﺎﻹﳝﺎﻥ ،ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﺃﺧﱪ ﺑﺄﻧﻪ ﻻ ﻳﺆﻣﻦ ،ﻭﺃﻧﻪ ﺳﻴﺼﻠﻰ ﻧﺎﺭﺍ ﺫﺍﺕ ﳍﺐ ،ﻓﻜﺎﻥ ﻣﺄﻣﻮﺭﺍ ﺑﺄﻥ ﻳﺆﻣﻦ ﺑﺄﻧﻪ ﻻ ﻳﺆﻣﻦ .ﻭﻫﺬﺍ ﺗﻜﻠﻴﻒ ﺑﺎﳉﻤﻊ ﺑﲔ ﺍﻟﻀﺪﻳﻦ ،ﻭﻫﻮ ﳏﺎﻝ. ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺑﺎﳌﻨﻊ :ﻓﻼ ﻧﺴﻠﻢ ﺑﺄﻧﻪ ﻣﺄﻣﻮﺭ ]ﺑﺄﻥ ﻳﺆﻣﻦ[ ﺑﺄﻧﻪ ﻻ ﻳﺆﻣﻦ ،ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﱵ ﺎ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻛﺎﻧﺖ ﺣﺎﺻﻠﺔ ،ﻓﻬﻮ ﻏﲑ ﻋﺎﺟﺰ ﻋﻦ ﲢﺼﻴﻞ ﺍﻹﳝﺎﻥ ،ﻓﻤﺎ ﻛﻠﻒ ﺇﻻ ﻣﺎ ﻳﻄﻴﻘﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺗﻔﺴﲑ ﺍﻻﺳﺘﻄﺎﻋﺔ .ﻭﻻ ﻳﻠﺰﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ:
}&Ïä!$yJó™r'Î/ ’ÎTqä«Î6/Rr
.(١){ÏäIwàs¯»ydﻣﻊ ﻋﺪﻡ ﻋﻠﻤﻬﻢ ﺑﺬﻟﻚ ،ﻭﻻ ﻟﻠﻤﺼﻮﺭﻳﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ} :ﺃﺣﻴﻮﺍ ﻣﺎ ﺧﻠﻘﺘﻢ{) ،(٢ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ -ﻷﻧﻪ ﻟﻴﺲ ﺑﺘﻜﻠﻴﻒ ﻃﻠﺐ ﻓﻌﻞ ﻳﺜﺎﺏ ﻓﺎﻋﻠﻪ ﻭﻳﻌﺎﻗﺐ ﺗﺎﺭﻛﻪ ،ﺑﻞ ﻫﻮ ﺧﻄﺎﺏ ﺗﻌﺠﻴﺰ. ﻭﻛﺬﺍ ﻻ ﻳﻠﺰﻡ ﺩﻋﺎﺀ ﺍﳌﺆﻣﻨﲔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ{( ¾ÏmÎ/ $oYs9 sps%$sÛ Ÿw $tB $oYù=ÏdJysè? Ÿwur $uZ-/u‘ } :
)(٣
ﻷﻥ ﲢﻤﻴﻞ ﻣﺎ ﻻ ﻳﻄﺎﻕ ﻟﻴﺲ ﺗﻜﻠﻴﻔﺎ ،ﺑﻞ ﳚﻮﺯ ﺃﻥ ﳛﻤﻠﻪ ﺟﺒﻼ ﻻ ﻳﻄﻴﻘﻪ ﻓﻴﻤﻮﺕ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ :ﺃﻱ ﻻ ﲢﻤﻠﻨﺎ ﻣﺎ ﻳﺜﻘﻞ ﻋﻠﻴﻨﺎ ﺃﺩﺍﺅﻩ ﻭﺇﻥ ﻛﻨﺎ ﻣﻄﻴﻘﲔ ﻟﻪ ﻋﻠﻰ ﲡﺸﻢ ﻭﲢﻤﻞ ﻣﻜﺮﻭﻩ، ﻗﺎﻝ :ﻓﺨﺎﻃﺐ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﺗﻌﻘﻞ ،ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﻳﻘﻮﻝ ﻟﻠﺮﺟﻞ ﻳﺒﻐﻀﻪ :ﻣﺎ ﺃﻃﻴﻖ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻣﻄﻴﻖ ﻟﺬﻟﻚ ،ﻟﻜﻨﻪ ﻳﺜﻘﻞ ﻋﻠﻴﻪ .ﻭﻻ ﳚﻮﺯ ﰲ ﺍﳊﻜﻤﺔ ﺃﻥ ﻳﻜﻠﻔﻪ ﲝﻤﻞ ﺟﺒﻞ ﲝﻴﺚ ﻟﻮ ﻓﻌﻞ ﻳﺜﺎﺏ ﻭﻟﻮ ﺍﻣﺘﻨﻊ ﻳﻌﺎﻗﺐ ،ﻛﻤﺎ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﻻ ﻳﻜﻠﻒ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ. ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﳚﻮﺯ ﺗﻜﻠﻴﻒ ﺍﳌﻤﺘﻨﻊ ﻋﺎﺩﺓ ،ﺩﻭﻥ ﺍﳌﻤﺘﻨﻊ ﻟﺬﺍﺗﻪ ،ﻷﻥ ﺫﻟﻚ ﻻ ﻳﺘﺼﻮﺭ ﻭﺟﻮﺩﻩ ،ﻓﻼ ﻳﻌﻘﻞ ﺍﻷﻣﺮ ﺑﻪ ،ﲞﻼﻑ ﻫﺬﺍ. ) (1ﺍﻟﺒﻘﺮﺓ . ٣١ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺒﻴﻮﻉ ) ، (١٩٩٩ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ) ، (٢١٠٧ﺃﲪﺪ ) ، (٢٤٦/٦ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ). (١٨٠٣ ) (3ﺍﻟﺒﻘﺮﺓ . ٢٨٦ ٥٠١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﻣﺎ ﻻ ﻳﻄﺎﻕ ﻟﻠﻌﺠﺰ ﻋﻨﻪ ﻻ ﳚﻮﺯ ﺗﻜﻠﻴﻔﻪ ،ﲞﻼﻑ ﻣﺎ ﻻ ﻳﻄﺎﻕ ﻟﻼﺷﺘﻐﺎﻝ ﺑﻀﺪﻩ ،ﻓﺈﻧﻪ ﳚﻮﺯ ﺗﻜﻠﻴﻔﻪ .ﻭﻫﺆﻻﺀ ﻣﻮﺍﻓﻘﻮﻥ ﻟﻠﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﰲ ﺍﳌﻌﲎ ،ﻟﻜﻦ ﻛﻮﻢ ﺟﻌﻠﻮﺍ ﻣﺎ ﻳﺘﺮﻛﻪ ﺍﻟﻌﺒﺪ ﻻ ﻳﻄﺎﻕ ﻟﻜﻮﻧﻪ ﺗﺎﺭﻛﺎ ﻟﻪ ﻣﺸﺘﻐﻼ ﺑﻀﺪﻩ -ﺑﺪﻋﺔ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻠﻐﺔ .ﻓﺈﻥ ﻣﻀﻤﻮﻧﻪ ﺃﻥ ﻓﻌﻞ ﻣﺎ ﻻ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺒﺪ ﻻ ﻳﻄﻴﻘﻪ ! ﻭﻫﻢ ﺍﻟﺘﺰﻣﻮﺍ ﻫﺬﺍ ،ﻟﻘﻮﳍﻢ :ﺇﻥ ﺍﻟﻄﺎﻗﺔ -ﺍﻟﱵ ﻫﻲ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﻫﻲ ﺍﻟﻘﺪﺭﺓ -ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﻟﻔﻌﻞ ! ﻓﻘﺎﻟﻮﺍ :ﻛﻞ ﻣﻦ ﱂ ﻳﻔﻌﻞ ﻓﻌﻼ ،ﻓﺈﻧﻪ ﻻ ﻳﻄﻴﻘﻪ ! ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻟﺴﻠﻒ ،ﻭﺧﻼﻑ ﻣﺎ ﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺍﻟﻌﻘﻼﺀ ،ﻛﻤﺎ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻋﻨﺪ ﺫﻛﺮ ﺍﻻﺳﺘﻄﺎﻋﺔ. ﻭﺃﻣﺎ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻘﺎﺭﻧﺎ ﻟﻠﻔﻌﻞ ،ﻓﺬﻟﻚ ﻟﻴﺲ ﺷﺮﻃﺎ ﰲ ﺍﻟﺘﻜﻠﻴﻒ ،ﻣﻊ ﺃﻧﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﳕﺎ ﻫﻨﺎﻙ ﺇﺭﺍﺩﺓ ﺍﻟﻔﻌﻞ .ﻭﻗﺪ ﳛﺘﺠﻮﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ:
}tbqãè‹ÏÜtGó¡o„ (#qçR%x. $tB
.(١) {yìôJ¡¡9$#
} ) .(٢) {ÇÏÐÈ #ZŽö9|¹ zÓÉëtB yì‹ÏÜtGó¡n@ `s9 y7¨RÎﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﺇﺭﺍﺩﺓ ﻣﺎ ﲰﻮﻩ ﺍﺳﺘﻄﺎﻋﺔ ،ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﻟﻔﻌﻞ ،ﻓﺈﻥ ﺍﷲ ﺫﻡ ﻫﺆﻻﺀ ﻋﻠﻰ ﻛﻮﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺴﻤﻊ ،ﻭﻟﻮ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺍﳌﻘﺎﺭﻥ ﻟﻜﺎﻥ ﲨﻴﻊ ﺍﳋﻠﻖ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺴﻤﻊ ﻗﺒﻞ ﺍﻟﺴﻤﻊ ! ﻓﻠﻢ ﻳﻜﻦ ﻟﺘﺨﺼﻴﺺ ﻫﺆﻻﺀ ﺑﺬﻟﻚ ﻣﻌﲎ ،ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﻟﺒﻐﻀﻬﻢ ﺍﳊﻖ ﻭﺛﻘﻠﻪ ﻋﻠﻴﻬﻢ ،ﺇﻣﺎ ﺣﺴﺪﺍ ﻟﺼﺎﺣﺒﻪ ،ﻭﺇﻣﺎ ﺍﺗﺒﺎﻋﺎ ﻟﻠﻬﻮﻯ -ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺴﻤﻊ .ﻭﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺼﱪ ،ﳌﺨﺎﻟﻔﺔ ﻣﺎ ﻳﺮﺍﻩ ﻟﻈﺎﻫﺮ ﺍﻟﺸﺮﻉ ،ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﻨﻪ ﻋﻠﻢ .ﻭﻫﺬﻩ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻭﺳﺎﺋﺮ ﺍﻷﻣﻢ ،ﻓﻤﻦ ﻳﺒﻐﺾ ﻏﲑﻩ ﻳﻘﺎﻝ :ﺇﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ،ﻭﻣﻦ ﳛﺒﻪ ﻳﻘﺎﻝ :ﺇﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﻋﻘﻮﺑﺘﻪ ،ﻟﺸﺪﺓ ﳏﺒﺘﻪ ﻟﻪ، ﻻ ﻟﻌﺠﺰﻩ ﻋﻦ ﻋﻘﻮﺑﺘﻪ ،ﻓﻴﻘﺎﻝ ﺫﻟﻚ ﻟﻠﻤﺒﺎﻟﻐﺔ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﻷﺿﺮﺑﻨﻪ ﺣﱴ ﳝﻮﺕ ،ﻭﺍﳌﺮﺍﺩ ﺍﻟﻀﺮﺏ ﺍﻟﺸﺪﻳﺪ .ﻭﻟﻴﺲ ﻫﺬﺍ ﻋﺬﺭﺍ ،ﻓﻠﻮ ﱂ ﻳﺄﻣﺮ ﺍﻟﻌﺒﺎﺩ ﺇﻻ ﲟﺎ ﻳﻬﻮﻭﻧﻪ ﻟﻔﺴﺪﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻗﺎﻝ ﺗﻌﺎﱃ} :
`tBur ÞÚö‘F{$#ur ÝVºuq»yJ¡¡9$# ÏNy‰|¡xÿs9 öNèduä!#uq÷dr& ‘,ysø9$# yìt7©?$# Èqs9ur
) (1ﻫﻮﺩ . ٢٠ ) (2ﺍﻟﻜﻬﻒ . ٦٧ ٥٠٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) { 4 ÆÎgŠÏù ﻭﻗﻮﻟﻪ " :ﻭﻻ ﻳﻄﻴﻘﻮﻥ ﺇﻻ ﻣﺎ ﻛﻠﻔﻬﻢ ﺑﻪ " ،ﺇﱃ ﺁﺧﺮ ﻛﻼﻣﻪ -ﺃﻱ :ﻭﻻ ﻳﻄﻴﻘﻮﻥ ﺇﻻ ﻣﺎ ﺃﻗﺪﺭﻫﻢ ﻋﻠﻴﻪ .ﻭﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﻫﻲ ﺍﻟﱵ ﻣﻦ ﳓﻮ ﺍﻟﺘﻮﻓﻴﻖ ،ﻻ ﺍﻟﱵ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻮﺳﻊ ﻭﺍﻟﺘﻤﻜﻦ ﻭﺳﻼﻣﺔ ﺍﻵﻻﺕ ،ﻭ "ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ" -ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻘﺪﺭ .ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﺸﻴﺦ ﺑﻌﺪﻫﺎ. ﻭﻟﻜﻦ ﰲ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺇﺷﻜﺎﻝ :ﻓﺈﻥ ﺍﻟﺘﻜﻠﻴﻒ ﻻ ﻳﺴﺘﻌﻤﻞ ﲟﻌﲎ ﺍﻹﻗﺪﺍﺭ ،ﻭﺇﳕﺎ ﻳﺴﺘﻌﻤﻞ ﲟﻌﲎ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﻫﻮ ﻗﺎﻝ " :ﻻ ﻳﻜﻠﻔﻬﻢ ﺇﻻ ﻣﺎ ﻳﻄﻴﻘﻮﻥ ،ﻭﻻ ﻳﻄﻴﻘﻮﻥ ﺇﻻ ﻣﺎ ﻛﻠﻔﻬﻢ ". ﻭﻇﺎﻫﺮﻩ ﺃﻧﻪ ﻳﺮﺟﻊ ﺇﱃ ﻣﻌﲎ ﻭﺍﺣﺪ ،ﻭﻻ ﻳﺼﺢ ﺫﻟﻚ ،ﻷﻢ ﻳﻄﻴﻘﻮﻥ ﻓﻮﻕ ﻣﺎ ﻛﻠﻔﻬﻢ ﺑﻪ، ﻟﻜﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺮﻳﺪ ﺑﻌﺒﺎﺩﻩ ﺍﻟﻴﺴﺮ ﻭﺍﻟﺘﺨﻔﻴﻒ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} : ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur
ﺗﻌﺎﱃ} :
.(٢) {uŽô£ãèø9$#ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
8lt•ym ô`ÏB ÈûïÏd‰9$# ’Îû ö/ä3ø‹n=tæ Ÿ@yèy_ $tBur
t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ
öNä3Ytã y#Ïeÿsƒä† br& ª!$# ߉ƒÌ•ãƒ
.(٣) {4ﻭﻗﺎﻝ
.(٤) {4ﻓﻠﻮ ﺯﺍﺩ ﻓﻴﻤﺎ ﻛﻠﻔﻨﺎ ﺑﻪ ﻷﻃﻘﻨﺎﻩ،
ﻭﻟﻜﻨﻪ ﺗﻔﻀﻞ ﻋﻠﻴﻨﺎ ﻭﺭﲪﻨﺎ ،ﻭﺧﻔﻒ ﻋﻨﺎ ،ﻭﱂ ﳚﻌﻞ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﺪﻳﻦ ﻣﻦ ﺣﺮﺝ .ﻭﳚﺎﺏ ﻋﻦ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﲟﺎ ﺗﻘﺪﻡ :ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﻣﻦ ﳓﻮ ﺍﻟﺘﻮﻓﻴﻖ ،ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻤﻜﻦ ﻭﺳﻼﻣﺔ ﺍﻵﻻﺕ ،ﻟﻜﻦ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻗﻠﻖ ،ﻓﺘﺄﻣﻠﻪ.
) (1ﺍﳌﺆﻣﻨﻮﻥ . ٧١ ) (2ﺍﻟﺒﻘﺮﺓ . ١٨٥ ) (3ﺍﻟﻨﺴﺎﺀ . ٢٨ ) (4ﺍﳊﺞ . ٧٨ ٥٠٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾ ﹶﻘﻀﺎﺀِ ﺍﻟﺸﺮﻋِﻲ ﻭﺍﻟﹾ ﹶﻘﻀﺎﺀِ ﺍﻟﹾﻜﹶﻮﻧِﻲ ﻭﻗﻮﻟﻪ " :ﻭﻛﻞ ﺷﻲﺀ ﳚﺮﻱ ﲟﺸﻴﺌﺔ ﺍﷲ ﻭﻋﻠﻤﻪ ﻭﻗﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ". ﻳﺮﻳﺪ ﺑﻘﻀﺎﺋﻪ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ﻻ ﺍﻟﺸﺮﻋﻲ ،ﻓﺈﻥ ﺍﻟﻘﻀﺎﺀ ﻳﻜﻮﻥ ﻛﻮﻧﻴﺎ ﻭﺷﺮﻋﻴﺎ ،ﻭﻛﺬﻟﻚ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻷﻣﺮ ﻭﺍﻹﺫﻥ ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻢ ﻭﺍﻟﺘﺤﺮﱘ ﻭﺍﻟﻜﻠﻤﺎﺕ ،ﻭﳓﻮ ﺫﻟﻚ. ﺃﻣﺎ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ،ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ.(١) {Èû÷ütBöqtƒ ’Îû ;N#uq»yJy™ yìö7y™ £`ßg9ŸÒs)sù } : ﻭﺍﻟﻘﻀﺎﺀ ﺍﻟﺪﻳﲏ ﺍﻟﺸﺮﻋﻲ ،ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ.(٢) {çn$-ƒÎ) HwÎ) (#ÿr߉ç7÷ès? žwr& y7•/u‘ 4Ó|Ós%ur *} : ﻭﺃﻣﺎ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ،ﻓﻘﺪ ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ ﻋﻨﺪ ﻗﻮﻝ ﺍﻟﺸﻴﺦ " :ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﺎ ﻳﺮﻳﺪ ". ﻭﺃﻣﺎ ﺍﻷﻣﺮ ﺍﻟﻜﻮﱐ ،ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : .(٣) {ÇÑËÈ ãbqä3uŠsùﻭﻛﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
)`ä. ¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ
$pkŽÏù (#qà)|¡xÿsù $pkŽÏùuŽøIãB $tRö•tBr& ºptƒö•s% y7Î=ök–X br& !$tR÷Šu‘r& !#sŒÎ)ur
(٤) {ÇÊÏÈ #ZŽ•ÏBô‰s? $yg»tRö•¨By‰sù ãAöqs)ø9$# $pköŽn=tæ ¨,yÛsùﰲ ﺃﺣﺪ ﺍﻷﻗﻮﺍﻝ ،ﻭﻫﻮ ﺃﻗﻮﺍﻫﺎ. ﻭﺍﻷﻣﺮ ﺍﻟﺸﺮﻋﻲ ،ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
}* )ÉAô‰yèø9$$Î/ ã•ãBù'tƒ ©!$# ¨bÎ
ﻭﻗﻮﻟﻪ.(٦) {$ygÎ=÷dr& #’n<Î) ÏM»uZ»tBF{$# (#r–Šxsè? br& öNä.ã•ãBù'tƒ ©!$# ¨bÎ) *} : ﻭﺃﻣﺎ ﺍﻹﺫﻥ ﺍﻟﻜﻮﱐ ،ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
{Ç`»|¡ômM}$#ur
)(٥
ﺍﻵﻳﺔ.
}È b øŒ Î *Î / ž w Î ) > ‰ y mr & ô ` Ï B ¾Ï m Î / tû ïÍ h‘ ! $Ÿ Ò Î / Nè d $t B u r
) (1ﻓﺼﻠﺖ . ١٢ ) (2ﺍﻹﺳﺮﺍﺀ . ٢٣ ) (3ﻳﺲ . ٨٢ ) (4ﺍﻹﺳﺮﺍﺀ . ١٦ ) (5ﺍﻟﻨﺤﻞ . ٩٠ ) (6ﺍﻟﻨﺴﺎﺀ . ٥٨ ٥٠٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
. (١) { 4 « ! $ # #’n?tã ºpyJͬ!$s% $ydqßJçGò2t•s? ÷rr& >puZŠÏj9 `ÏiB OçF÷èsÜs% $tB
} : ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ،ﻭﺍﻹﺫﻥ ﺍﻟﺸﺮﻋﻲ .(٢) {«!$# ÈbøŒÎ*Î6sù $ygÏ9qß¹é&
ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur 9•£Jyè•B `ÏB ã•£Jyèム$tBur Í‘qç/¨“9$# ’Îû $oYö;tFŸ2 ô‰s)s9ur
} : ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ،ﻭﺃﻣﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﻮﱐ
} : ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ.(٣) {ÇÊÊÈ ×Ž•Å¡o„
«!$# ’n?tã y7Ï9ºsŒ ¨bÎ) 4 A=»tFÏ. ’Îû žwÎ)
.(٤) {ÇÊÉÎÈ šcqßsÎ=»¢Á9$# y“ÏŠ$t6Ïã $ygèOÌ•tƒ uÚö‘F{$# žcr& Ì•ø.Ïe%!$# ω÷èt/ .`ÏB .(٥) {ħøÿ¨Z9$$Î/ }§øÿ¨Z9$# ¨br& !$pkŽÏù öNÍköŽn=tã $oYö;tFx.ur} : ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ،ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺪﻳﲏ
.(٦) {ãP$u‹Å_Á9$# ãNà6ø‹n=tæ |=ÏGä. (#qãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ}
uÚö‘F{$# yyt•ö/r& ô`n=sù} Éb>u‘ Ÿ@»s%}
: ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﺑﻦ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،ﻭﺃﻣﺎ ﺍﳊﻜﻢ ﺍﻟﻜﻮﱐ
: ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ.(٧) {ÇÑÉÈ tûüÏJÅ3»ptø:$# çŽö•yz uqèdur ( ’Í< ª!$# zNä3øts† ÷rr& þ’Î1r& þ’Í< tbsŒù'tƒ 4Ó®Lym
ﰲ، ﻭﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ.(٨) {ÇÊÊËÈ
tbqàÿÅÁs? $tB 4’n?tã ãb$yètGó¡ßJø9$# ß`»oH÷q§•9$# $uZš/u‘ur 3 Èd,ptø:$$Î/ /ä3÷n$#
¨bÎ) 3 îPã•ãm öNçFRr&ur ωøŠ¢Á9$# ’Ìj?ÏtèC uŽö•xî öNä3ø‹n=tæ 4‘n=÷Fム$tB žwÎ) ÉO»yè÷RF{$# èpyJŠÍku5 Nä3s9 ôM¯=Ïmé&}
:ﻗﻮﻟﻪ ﺗﻌﺎﱃ
. ١٠٢ ( ﺍﻟﺒﻘﺮﺓ1) . ٥ ( ﺍﳊﺸﺮ2) . ١١ ( ﻓﺎﻃﺮ3) . ١٠٥ ( ﺍﻷﻧﺒﻴﺎﺀ4) . ٤٥ ( ﺍﳌﺎﺋﺪﺓ5) . ١٨٣ ( ﺍﻟﺒﻘﺮﺓ6) . ٨٠ ( ﻳﻮﺳﻒ7) . ١١٢ ( ﺍﻷﻧﺒﻴﺎﺀ8) ٥٠٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÊÈ ß‰ƒÌ•ãƒ $tB ãNä3øts† ©!$#ﻭﻗﺎﻝ ﺗﻌﺎﱃ.(٢) {4 öNä3oY÷•t/ ãNä3øts† ( «!$# ãNõ3ãm öNä3Ï9ºsŒ} : ﻭﺃﻣﺎ ﺍﻟﺘﺤﺮﱘ ﺍﻟﻜﻮﱐ ،ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
}¡ ZpuZy™ z`ŠÏèt/ö‘r& ¡ öNÍköŽn=tã îptB§•ptèC $yg¯RÎ*sù tA$s%
.(٤) {ÇÒÎÈ šcqãèÅ_ö•tƒ Ÿw öNßg¯Rr& !$yg»oYõ3n=÷dr& >ptƒö•s% 4’n?tã îPºt•ymur} .(٣) {4 ÇÚö‘F{$# ’Îû šcqßg‹ÏKtƒ ﻭﺍﻟﺘﺤﺮﱘ ﺍﻟﺸﺮﻋﻲ ،ﰲ ﻗﻮﻟﻪ:
}ãNøtm:ur ãP¤$!$#ur èptGøŠyJø9$# ãNä3ø‹n=tæ ôMtBÌh•ãm
.(٥) {Í•ƒÌ“Yσø:$#
ﻭ } (٦) {öNä3çG»yg¨Bé& öNà6ø‹n=tã ôMtBÌh•ãmﺍﻵﻳﺔ. ﻭﺃﻣﺎ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ،ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : )Î
ûÓÍ_t/ 4’n?tã 4Óo_ó¡ßsø9$# š•În/u‘ àMyJÎ=x. ôM£Js?ur
.(٧) {( (#rçŽy9|¹ $yJÎ/ Ÿ@ƒÏäÂuŽóﻭﰲ ﻗﻮﻟﻪ } rﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﺍﻟﱵ ﻻ ﳚﺎﻭﺯﻫﻦ ﺑﺮ
ﻭﻻ ﻓﺎﺟﺮ{ ).(٨
ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ،ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
* ;M»uKÎ=s3Î/ ¼çmš/u‘ zO¿Ïdºt•ö/Î) #’n?tFö/$# ÏŒÎ)ur
.(٩) {( £`ßg£Js?r'sù
) (1ﺍﳌﺎﺋﺪﺓ . ١ ) (2ﺍﳌﻤﺘﺤﻨﺔ . ١٠ ) (3ﺍﳌﺎﺋﺪﺓ . ٢٦ ) (4ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ . ٩٥ : ) (5ﺍﳌﺎﺋﺪﺓ . ٣ ) (6ﺍﻟﻨﺴﺎﺀ . ٢٣ ) (7ﺍﻷﻋﺮﺍﻑ . ١٣٧ ) (8ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧٠٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٣٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ ) ، (٣٥٤٧ﺃﲪﺪ ) ، (٤٠٩/٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ ). (٢٦٨٠ ) (9ﺍﻟﺒﻘﺮﺓ . ١٢٤ ٥٠٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﹶﺘﺐ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺍﻟﺮﺣﻤﺔﹶ ﻭﻗﻮﻟﻪ " :ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ،ﻭﻫﻮ ﻏﲑ ﻇﺎﱂ ﺃﺑﺪﺍ " -ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺗﱰﻳﻪ ﺍﷲ ﻧﻔﺴﻪ ﻋﻦ ﻇﻠﻢ ﺍﻟﻌﺒﺎﺩ ،ﻳﻘﺘﻀﻲ ﻗﻮﻻ ﻭﺳﻄﺎ ﺑﲔ ﻗﻮﱄ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳉﱪﻳﺔ ،ﻓﻠﻴﺲ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻇﻠﻤﺎ ﻭﻗﺒﻴﺤﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ﻇﻠﻤﺎ ﻭﻗﺒﻴﺤﺎ ،ﻛﻤﺎ ﺗﻘﻮﻟﻪ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﳓﻮﻫﻢ ! ﻓﺈﻥ ﺫﻟﻚ ﲤﺜﻴﻞ ﷲ ﲞﻠﻘﻪ ! ﻭﻗﻴﺎﺱ ﻟﻪ ﻋﻠﻴﻬﻢ ! ﻫﻮ ﺍﻟﺮﺏ ﺍﻟﻐﲏ ﺍﻟﻘﺎﺩﺭ ،ﻭﻫﻢ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﻘﻬﻮﺭﻭﻥ. ﻭﻟﻴﺲ ﺍﻟﻈﻠﻢ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳌﻤﺘﻨﻊ ﺍﻟﺬﻱ ﻻ ﻳﺪﺧﻞ ﲢﺖ ﺍﻟﻘﺪﺭﺓ ،ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﻣﻦ ﻳﻘﻮﻟﻪ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻭﻏﲑﻫﻢ ،ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻪ ﳝﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳌﻤﻜﻦ ﺍﳌﻘﺪﻭﺭ ﻇﻠﻢ ! ﺑﻞ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﳑﻜﻨﺎ ﻓﻬﻮ ﻣﻨﻪ -ﻟﻮ ﻓﻌﻠﻪ -ﻋﺪﻝ ،ﺇﺫ ﺍﻟﻈﻠﻢ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﻣﺄﻣﻮﺭ ﻣﻦ ﻏﲑﻩ ﻣﻨﻬﻲ ،ﻭﺍﷲ ﻟﻴﺲ ﻛﺬﻟﻚ .ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
$YHø>àß ß$$sƒs† Ÿxsù ÑÆÏB÷sãB uqèdur ÏM»ysÎ=»¢Á9$# z`ÏB ö@yJ÷ètƒ `tBur
(١) {ÇÊÊËÈ $VJôÒyd Ÿwurﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ{ÇËÒÈ Ï‰‹Î7yèù=Ïj9 5O»¯=sàÎ/ O$tRr& !$tBur £“t$s! ãAöqs)ø9$# ãA£‰t7ム$tB} :
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
tûüÏJÎ=»©à9$# ãNèd (#qçR%x. `Å3»s9ur öNßg»oYôJn=sß $tBur
#Y‰tnr& y7•/u‘ ÞOÎ=ôàtƒ Ÿwur 3 #ZŽÅÑ%tn (#qè=ÏJtã $tB (#r߉y`urur ©!$# žcÎ) 4 tPöqu‹ø9$# zNù=àß Ÿw 4 ôMt6|¡Ÿ2 $yJÎ/ ¤§øÿtR ‘@ä.
{ÇÍÒÈ
)(٤
{ÇÐÏÈ
)(٣
)(٢
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
3“t“øgéB tPöqu‹ø9$#
| - (٥) {ÇÊÐÈ É>$|¡Ïtø:$# ßìƒÎŽﻳﺪﻝ ) (٦ﻋﻠﻰ
ﻧﻘﻴﺾ ﻫﺬﺍ ﺍﻟﻘﻮﻝ.
) (1ﻃﻪ . ١١٢ ) (2ﺳﻮﺭﺓ ﻕ ﺁﻳﺔ . ٢٩ : ) (3ﺍﻟﺰﺧﺮﻑ . ٧٦ ) (4ﺍﻟﻜﻬﻒ . ٤٩ ) (5ﻏﺎﻓﺮ . ١٧ ) (6ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ " :ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ . .ﻳﺪﻝ " . .ﻭﺍﻵﻳﺎﺕ ﺑﲔ ﺍﺳﻢ " ﺇﻥ " ﻭﺧﱪﻫﺎ ﻫﻲ ﺍﻟﺪﻻﺋﻞ ﺍﻟﱵ ﻳﺴﺘﺪﻝ ﺎ ، ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " :ﻭﺫﻟﻚ ﻳﺪﻝ " ،ﻭﺃﻧﺎ ﺃﺭﺟﺢ ﺃﻥ ﺯﻳﺎﺩﺓ " ﻭﺫﻟﻚ " ﺇﻣﺎ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ،ﻭﺇﻣﺎ ﻣﻦ ﺍﻟﻄﺎﺑﻊ ! ﻏﻔﻠﺔ ﻋﻦ ﺭﺑﻂ ﺍﳉﻤﻠﺔ . ٥٠٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻨﻪ ﺭﺳﻮﻟﻪ} :ﻳﺎ ﻋﺒﺎﺩﻱ ،ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ، ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ،ﻓﻼ ﺗﻈﺎﳌﻮﺍ{ ) .(١ﻓﻬﺬﺍ ﺩﻝ ﻋﻠﻰ ﺷﻴﺌﲔ: ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺣﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻈﻠﻢ ،ﻭﺍﳌﻤﺘﻨﻊ ﻻ ﻳﻮﺻﻒ ﺑﺬﻟﻚ. ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺃﺧﱪ ﺃﻧﻪ ﺣﺮﻣﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻛﻤﺎ ﺃﺧﱪ ﺃﻧﻪ ﻛﺘﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺮﲪﺔ ،ﻭﻫﺬﺍ ﻳﺒﻄﻞ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺄﻥ ﺍﻟﻈﻠﻢ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﻣﺄﻣﻮﺭ ﻣﻨﻬﻲ ،ﻭﺍﷲ ﻟﻴﺲ ﻛﺬﻟﻚ .ﻓﻴﻘﺎﻝ ﳍﻢ: ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻛﺘﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺮﲪﺔ ،ﻭﺣﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻈﻠﻢ ،ﻭﺇﳕﺎ ﻛﺘﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺣﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺎ ﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻴﻪ ،ﻻ ﻣﺎ ﻫﻮ ﳑﺘﻨﻊ ﻋﻠﻴﻪ .ﻭﺃﻳﻀﺎ :ﻓﺈﻥ ﻗﻮﻟﻪ} :
Ÿwur $YHø>àß ß$$sƒs† Ÿxsù
- (٢) {ÇÊÊËÈ $VJôÒydﻗﺪ ﻓﺴﺮﻩ ﺍﻟﺴﻠﻒ ،ﺑﺄﻥ ﺍﻟﻈﻠﻢ :ﺃﻥ ﺗﻮﺿﻊ ﻋﻠﻴﻪ ﺳﻴﺌﺎﺕ ﻏﲑﻩ ،ﻭﺍﳍﻀﻢ: ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺣﺴﻨﺎﺗﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ.(٣) {3 3“t•÷zé& u‘ø—Ír ×ou‘Η#ur â‘Ì“s? Ÿwur } : ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﳜﺎﻑ ﺍﳌﻤﺘﻨﻊ ﺍﻟﺬﻱ ﻻ ﻳﺪﺧﻞ ﲢﺖ ﺍﻟﻘﺪﺭﺓ ﺣﱴ ﻳﺄﻣﻦ ﻣﻦ ﺫﻟﻚ، ﻭﺇﳕﺎ ﻳﺄﻣﻦ ﳑﺎ ﳝﻜﻦ ،ﻓﻠﻤﺎ ﺁﻣﻨﻪ ﻣﻦ ﺍﻟﻈﻠﻢ ﺑﻘﻮﻟﻪ} : ﻣﻘﺪﻭﺭ ﻋﻠﻴﻪ .ﻭﻛﺬﺍ ﻗﻮﻟﻪ} : ω‹Î7yèù=Ïj9
{ÇËÒÈ
)(٦
(#qßJÅÁtGøƒrB Ÿw
!{£“t$s
Ÿxsù
†{ß$$sƒs
)(٥
ﺇﱃ ﻗﻮﻟﻪ} :
)(٤
ﻋﻠﻢ ﺃﻧﻪ ﳑﻜﻦ5O»¯=sàÎ/ O$tRr& !$tBur
-ﱂ ﻳﻌﻦ ﺎ ﻧﻔﻲ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻭﻻ ﳝﻜﻦ ﻣﻨﻪ ،ﻭﺇﳕﺎ ﻧﻔﻰ ﻣﺎ ﻫﻮ
ﻣﻘﺪﻭﺭ ﻋﻠﻴﻪ ﳑﻜﻦ ،ﻭﻫﻮ ﺃﻥ ﳚﺰﻭﺍ ﺑﻐﲑ ﺃﻋﻤﺎﳍﻢ .ﻓﻌﻠﻰ ﻗﻮﻝ ﻫﺆﻻﺀ ﻟﻴﺲ ﺍﷲ ﻣﱰﻫﺎ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺃﺻﻼ ،ﻭﻻ ﻣﻘﺪﺳﺎ ﻋﻦ ﺃﻥ ﻳﻔﻌﻠﻪ ،ﺑﻞ ﻛﻞ ﳑﻜﻦ ﻓﺈﻧﻪ ﻻ ﻳﱰﻩ ﻋﻦ ﻓﻌﻠﻪ ،ﺑﻞ ﻓﻌﻠﻪ
) (1ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ). (٢٥٧٧ ) (2ﻃﻪ . ١١٢ ) (3ﺍﻹﺳﺮﺍﺀ . ١٥ ) (4ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ . ١١٢ : ) (5ﻕ . ٢٨ ) (6ﻕ . ٢٩ ٥٠٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺣﺴﻦ ،ﻭﻻ ﺣﻘﻴﻘﺔ ﻟﻠﻔﻌﻞ ﺍﻟﺴﻮﺀ ،ﺑﻞ ﺫﻟﻚ ﳑﺘﻨﻊ ،ﻭﺍﳌﻤﺘﻨﻊ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ !! ﻭﺍﻟﻘﺮﺁﻥ ﻳﺪﻝ ﻋﻠﻰ ﻧﻘﻴﺾ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﰲ ﻣﻮﺍﺿﻊ ،ﻧﺰﻩ ﺍﷲ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﻋﻦ ﻓﻌﻞ ﻣﺎ ﻻ ﻳﺼﻠﺢ ﻟﻪ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ،ﻓﻌﻠﻢ ﺃﻧﻪ ﻣﱰﻩ ﻣﻘﺪﺱ ﻋﻦ ﻓﻌﻞ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻔﻌﻞ ﺍﳌﻌﻴﺐ ﺍﳌﺬﻣﻮﻡ ،ﻛﻤﺎ ﺃﻧﻪ ﻣﱰﻩ ﻣﻘﺪﺱ ﻋﻦ ﻭﺻﻒ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻮﺻﻒ ﺍﳌﻌﻴﺐ ﺍﳌﺬﻣﻮﻡ ،ﻭﺫﻟﻚ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: }
&tbqãèy_ö•è? Ÿw $uZøŠs9Î) öNä3¯Rr&ur $ZWt7tã öNä3»oYø)n=yz $yJ¯Rr& óOçFö7Å¡yssùr
.(١) {ÇÊÊÎÈﻓﺈﻧﻪ ﻧﺰﻩ ﻧﻔﺴﻪ ﻋﻦ
ﺧﻠﻖ ﺍﳋﻠﻖ ﻋﺒﺜﺎ ،ﻭﺃﻧﻜﺮ ﻋﻠﻰ ﻣﻦ ﺣﺴﺐ ﺫﻟﻚ ،ﻭﻫﺬﺍ ﻓﻌﻞ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} : tûüÏBÌ•ôfçR ùQ$%x. tûüÏHÍ>ó¡çR ùQ$#
.(٢) {ÇÌÎÈﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
&ã@yèôfuZsùr
&(#qè=ÏJtãur (#qãZtB#uä tûïÏ%©!$# ã@yèøgwU ôQr
Í‘$¤fàÿø9$%x. tûüÉ)-GßJø9$# ã@yèøgwU ôQr& ÇÚö‘F{ $# ’Îû tûïωšøÿßJø9$%x. ÏM»ysÎ=»¢Á9$#
ﻋﻠﻰ ﻣﻦ ﺟﻮﺯ ﺃﻥ ﻳﺴﻮﻱ ﺍﷲ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ .ﻭﻛﺬﺍ ﻗﻮﻟﻪ} :
{ÇËÑÈ
)(٣
-ﺇﻧﻜﺎﺭ ﻣﻨﻪ
&(#qãmuŽtIô_$# tûïÏ%©!$# |=Å¡ym ÷Pr
$tB uä!$y™ 4 öNåkèE$yJtBur ôMèd$u‹øt¤C [ä!#uqy™ ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãZtB#uä tûïÏ%©!$%x. óOßgn=yèøgªU br& ÏN$t«ÍhŠ¡¡9$# †šcqßJä3øts
{ÇËÊÈ
)(٤
-ﺇﻧﻜﺎﺭ ﻋﻠﻰ ﻣﻦ ﺣﺴﺐ ﺃﻧﻪ ﻳﻔﻌﻞ ﻫﺬﺍ ،ﻭﺇﺧﺒﺎﺭ ﺃﻥ ﻫﺬﺍ ﺣﻜﻢ
ﺳﻲﺀ ﻗﺒﻴﺢ ،ﻭﻫﻮ ﳑﺎ ﻳﱰﻩ ﺍﻟﺮﺏ ﻋﻨﻪ. ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ،ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ، ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻋﻦ ﺍﻟﻨﱯ } rﻟﻮ ﺃﻥ ﺍﷲ ﻋﺬﺏ ﺃﻫﻞ ﲰﺎﻭﺍﺗﻪ ﻭﺃﻫﻞ ﺃﺭﺿﻪ ،ﻟﻌﺬﻢ ﻭﻫﻮ ﻏﲑ ﻇﺎﱂ ﳍﻢ ،ﻭﻟﻮ ﺭﲪﻬﻢ ﻛﺎﻧﺖ ﺭﲪﺘﻪ ﺧﲑﺍ ﳍﻢ ﻣﻦ ﺃﻋﻤﺎﳍﻢ{ ).(٦) (٥ ) (1ﺍﳌﺆﻣﻨﻮﻥ . ١١٥ ) (2ﺍﻟﻘﻠﻢ . ٣٥ ) (3ﺹ . ٢٨ ) (4ﺍﳉﺎﺛﻴﺔ . ٢١ ) (5ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٧٧ﺃﲪﺪ ). (١٨٥/٥ ) (6ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ، ٤٦٩٩ :ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ٧٧ :ﺑﺄﻃﻮﻝ ﻣﻨﻪ ،ﻭﺭﻭﻯ ﺑﻌﻀﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ١٨٩ ، ١٨٥ ، ١٨٣ - ١٨٢ : ٥ﻃﺒﻌﺔ ﺍﳊﻠﱯ ( .ﻭﺧﻔﻲ ﻋﻠﻲ ﻣﻮﺿﻌﻪ ﰲ ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ ،ﺑﻌﺪ ٥٠٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳑﺎ ﳛﺘﺞ ﺑﻪ ﺍﳉﱪﻳﺔ ،ﻭﺃﻣﺎ ﺍﻟﻘﺪﺭﻳﺔ ﻓﻼ ﻳﺘﺄﺗﻰ ﻋﻠﻰ ﺃﺻﻮﳍﻢ ﺍﻟﻔﺎﺳﺪﺓ ! ﻭﳍﺬﺍ ﻗﺎﺑﻠﻮﻩ ﺇﻣﺎ ﺑﺎﻟﺘﻜﺬﻳﺐ ﺃﻭ ﺑﺎﻟﺘﺄﻭﻳﻞ !! ﻭﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﺍﻟﺬﻳﻦ ﻗﺎﺑﻠﻮﻩ ﺑﺎﻟﺘﺼﺪﻳﻖ ،ﻭﻋﻠﻤﻮﺍ ﻣﻦ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻼﻟﻪ ،ﻗﺪﺭ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ،ﻭﻋﺪﻡ ﻗﻴﺎﻡ ﺍﳋﻠﻖ ﲝﻘﻮﻕ ﻧﻌﻤﻪ ﻋﻠﻴﻬﻢ ،ﺇﻣﺎ ﻋﺠﺰﺍ ،ﻭﺇﻣﺎ ﺟﻬﻼ ،ﻭﺇﻣﺎ ﺗﻔﺮﻳﻄﺎ ﻭﺇﺿﺎﻋﺔ ،ﻭﺇﻣﺎ ﺗﻘﺼﲑﺍ ﰲ ﺍﳌﻘﺪﻭﺭ ﻣﻦ ﺍﻟﺸﻜﺮ ،ﻭﻟﻮ ﻣﻦ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ. ﻓﺈﻥ ﺣﻘﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻥ ﻳﻄﺎﻉ ﻓﻼ ﻳﻌﺼﻰ ،ﻭﻳﺬﻛﺮ ﻓﻼ ﻳﻨﺴﻰ ،ﻭﻳﺸﻜﺮ ﻓﻼ ﻳﻜﻔﺮ ،ﻭﺗﻜﻮﻥ ﻗﻮﺓ ﺍﳊﺐ ﻭﺍﻹﻧﺎﺑﺔ ،ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﳋﺸﻴﺔ ﻭﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ :- ﲨﻴﻌﻬﺎ ﻣﺘﻮﺟﻬﺔ ﺇﻟﻴﻪ ،ﻭﻣﺘﻌﻠﻘﺔ ﺑﻪ ،ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﻋﺎﻛﻔﺎ ﻋﻠﻰ ﳏﺒﺘﻪ ﻭﺗﺄﳍﻪ ،ﺑﻞ ﻋﻠﻰ ﺇﻓﺮﺍﺩﻩ ﺑﺬﻟﻚ ،ﻭﺍﻟﻠﺴﺎﻥ ﳏﺒﻮﺳﺎ ﻋﻠﻰ ﺫﻛﺮﻩ ،ﻭﺍﳉﻮﺍﺭﺡ ﻭﻗﻔﺎ ﻋﻠﻰ ﻃﺎﻋﺘﻪ. ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﻣﻘﺪﻭﺭ ﰲ ﺍﳉﻤﻠﺔ ،ﻭﻟﻜﻦ ﺍﻟﻨﻔﻮﺱ ﺗﺸﺢ ﺑﻪ ،ﻭﻫﻲ ﰲ ﺍﻟﺸﺢ ﻋﻠﻰ ﻣﺮﺍﺗﺐ ﻻ ﳛﺼﻴﻬﺎ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺃﻛﺜﺮ ﺍﳌﻄﻴﻌﲔ ﺗﺸﺢ ﺑﻪ ﻧﻔﺴﻪ ﻣﻦ ﻭﺟﻪ ،ﻭﺇﻥ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ .ﻓﺄﻳﻦ ﺍﻟﺬﻱ ﻻ ﺗﻘﻊ ﻣﻨﻪ ﺇﺭﺍﺩﺓ ﺗﺰﺍﺣﻢ ﻣﺮﺍﺩ ﺍﷲ ﻭﻣﺎ ﳛﺒﻪ ﻣﻨﻪ ؟ ﻭﻣﻦ ]ﺫﺍ[ ﺍﻟﺬﻱ ﱂ ﻳﺼﺪﺭ ﻣﻨﻪ ﺧﻼﻑ ﻣﺎ ﺧﻠﻖ ﻟﻪ ،ﻭﻟﻮ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ؟ ﻓﻠﻮ ﻭﺿﻊ ﺳﺒﺤﺎﻧﻪ ﻋﺪﻟﻪ ﻋﻠﻰ ﺃﻫﻞ ﲰﺎﻭﺍﺗﻪ ﻭﺃﺭﺿﻪ ،ﻟﻌﺬﻢ ﺑﻌﺪﻟﻪ ،ﻭﱂ ﻳﻜﻦ ﻇﺎﳌﺎ ﳍﻢ. ﻭﻏﺎﻳﺔ ﻣﺎ ﻳﻘﺪﺭ ،ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﻣﻦ ﺫﻟﻚ ﻭﺍﻋﺘﺮﺍﻓﻪ ،ﻭﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﳏﺾ ﻓﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ،ﻭﺇﻻ ﻓﻠﻮ ﻋﺬﺏ ﻋﺒﺪﻩ ﻋﻠﻰ ﺟﻨﺎﻳﺘﻪ ﱂ ﻳﻜﻦ ﻇﺎﳌﺎ ﻭﻟﻮ ﻗﺪﺭ ﺃﻧﻪ ﺗﺎﺏ ﻣﻨﻬﺎ .ﻟﻜﻦ ﺃﻭﺟﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﲟﻘﺘﻀﻰ ﻓﻀﻠﻪ ﻭﺭﲪﺘﻪ -ﺃﻧﻪ ﻻ ﻳﻌﺬﺏ ﻣﻦ ﺗﺎﺏ ،ﻭﻗﺪ ﻛﺘﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺮﲪﺔ ،ﻓﻼ ﻳﺴﻊﺍﳋﻼﺋﻖ ﺇﻻ ﺭﲪﺘﻪ ﻭﻋﻔﻮﻩ ،ﻭﻻ ﻳﺒﻠﻎ ﻋﻤﻞ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﻨﺠﻮ ﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﺃﻭ ﻳﺪﺧﻞ ﺍﳉﻨﺔ، ﻃﻮﻝ ﺍﻟﺒﺤﺚ .ﻭﻟﻜﻦ ﺍﻟﺸﺎﺭﺡ ﺃﺧﻄﺄ ﰲ ﺫﻛﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺭﻭﻭﻩ ،ﻓﻠﻢ ﻳﺮﻭﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻻ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻭﺇﳕﺎ ﺍﻟﺜﺎﺑﺖ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ :ﺃﻥ ﺍﺑﻦ ﺍﻟﺪﻳﻠﻤﻲ ﺳﺄﻝ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺪﺭ ﻓﺄﺟﺎﺑﻪ ،ﰒ ﺳﺄﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﺄﺟﺎﺑﻪ ﲟﺜﻠﻪ ،ﰒ ﺳﺄﻝ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻓﻘﺎﻝ ﻟﻪ ﻣﺜﻞ ﻣﺎ ﻗﺎﻻ ،ﰒ ﺳﺄﻝ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻓﺄﺟﺎﺑﻪ ﻛﺬﻟﻚ ، ﻭﻟﻜﻨﻪ ﺫﻛﺮ ﻟﻪ ﺃﻧﻪ ﲰﻊ ﻫﺬﺍ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﻓﺎﳊﺪﻳﺚ ﻣﻮﻗﻮﻑ ﻋﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺜﻼﺛﺔ ،ﻣﺮﻓﻮﻉ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﺣﺪﻩ ،ﻭﻟﻜﻦ ﺍﳌﻮﻗﻮﻑ ﻋﻨﻬﻢ -ﻫﻮ ﻣﻮﻗﻮﻑ ﻟﻔﻈﺎ ،ﻣﺮﻓﻮﻉ ﺣﻜﻤﺎ؛ ﻷﻧﻪ ﳑﺎ ﻻ ﻳﻌﻠﻢ ﺑﺎﻟﺮﺃﻱ ، ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ . ٥١٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﻤﺎ ﻗﺎﻝ ﺃﻃﻮﻉ ﺍﻟﻨﺎﺱ ﻟﺮﺑﻪ ،ﻭﺃﻓﻀﻠﻬﻢ ﻋﻤﻼ ،ﻭﺃﺷﺪﻫﻢ ﺗﻌﻈﻴﻤﺎ ﻟﺮﺑﻪ ﻭﺇﺟﻼﻻ} :ﻟﻦ ﻳﻨﺠﻲ ﺃﺣﺪﺍ ﻣﻨﻜﻢ ﻋﻤﻠﻪ " ،ﻗﺎﻟﻮﺍ :ﻭﻻ ﺃﻧﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ " :ﻭﻻ ﺃﻧﺎ ،ﺇﻻ ﺃﻥ ﻳﺘﻐﻤﺪﱐ ﺍﷲ ﺑﺮﲪﺔ ﻣﻨﻪ ﻭﻓﻀﻞ{ ) (١ﻭﺳﺄﻟﻪ ﺍﻟﺼﺪﻳﻖ ﺩﻋﺎﺀ ﻳﺪﻋﻮ ﺑﻪ ﰲ ﺻﻼﺗﻪ ،ﻓﻘﺎﻝ} :ﻗﻞ :ﺍﻟﻠﻬﻢ ﺇﱐ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻇﻠﻤﺎ ﻛﺜﲑﺍ ،ﻭﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ ،ﻓﺎﻏﻔﺮ ﱄ ﻣﻐﻔﺮﺓ ﻣﻦ ﻋﻨﺪﻙ ﻭﺍﺭﲪﲏ، ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ{ ).(٢ ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻝ ﺍﻟﺼﺪﻳﻖ ،ﺍﻟﺬﻱ ﻫﻮ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ -ﻓﻤﺎ ﺍﻟﻈﻦ ﺑﺴﻮﺍﻩ ؟ ﺑﻞ ﺇﳕﺎ ﺻﺎﺭ ﺻﺪﻳﻘﺎ ﺑﺘﻮﻓﻴﺘﻪ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺣﻘﻪ ،ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﻣﻌﺮﻓﺔ ﺭﺑﻪ ،ﻭﺣﻘﻪ ﻭﻋﻈﻤﺘﻪ ،ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ،ﻭﻣﺎ ﻳﺴﺘﺤﻘﻪ ﻋﻠﻰ ﻋﺒﺪﻩ ،ﻭﻣﻌﺮﻓﺔ ﺗﻘﺼﲑﻩ .ﻓﺴﺤﻘﺎ ﻭﺑﻌﺪﺍ ﳌﻦ ﺯﻋﻢ ﺃﻥ ﺍﳌﺨﻠﻮﻕ ﻳﺴﺘﻐﲏ ﻋﻦ ﻣﻐﻔﺮﺓ ﺭﺑﻪ ﻭﻻ ﻳﻜﻮﻥ ﺑﻪ ﺣﺎﺟﺔ ﺇﻟﻴﻬﺎ ! ﻭﻟﻴﺲ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﳉﻬﻞ ﺑﺎﷲ ﻭﺣﻘﻪ ﻏﺎﻳﺔ !! ﻓﺈﻥ ﱂ ﻳﺘﺴﻊ ﻓﻬﻤﻚ ﳍﺬﺍ ،ﻓﺎﻧﺰﻝ ﺇﱃ ﻭﻃﺄﺓ ﺍﻟﻨﻌﻢ ،ﻭﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳊﻘﻮﻕ، ﻭﻭﺍﺯﻥ ﻣﻦ ﺷﻜﺮﻫﺎ ﻭﻛﻔﺮﻫﺎ ،ﻓﺤﻴﻨﺌﺬ ﺗﻌﻠﻢ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻮ ﻋﺬﺏ ﺃﻫﻞ ﲰﺎﻭﺍﺗﻪ ﻭﺃﺭﺿﻪ، ﻟﻌﺬﻢ ﻭﻫﻮ ﻏﲑ ﻇﺎﱂ ﳍﻢ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﺮﺿﻰ ) ، (٥٣٤٩ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ) ، (٢٨١٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ) ، (٤٢٠١ﺃﲪﺪ ). (٢٣٥/٢ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٧٩٩ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧٠٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )، (٣٥٣١ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ ) ، (١٣٠٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ) ، (٣٨٣٥ﺃﲪﺪ ). (٤/١ ٥١١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺄﹶﻣﻮﺍﺕ ﻳﻨﺘﻔِﻌﻮﻥﹶ ﻣِﻦ ﺳﻌﻲِ ﺍﻟﹾﺄﹶﺣﻴﺎﺀِ ﺍﻧﺘِﻔﹶﺎﻉ ﺍﻟﹾﺄﹶﻣﻮﺍﺕِ ﻣِﻦ ﺳﻌﻲِ ﺍﻟﹾﺄﹶﺣﻴﺎﺀِ
ﻗﻮﻟﻪ ) :ﻭﰲ ﺩﻋﺎﺀ ﺍﻷﺣﻴﺎﺀ ﻭﺻﺪﻗﺎﻢ ﻣﻨﻔﻌﺔ ﻟﻸﻣﻮﺍﺕ (. ﺵ :ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻷﻣﻮﺍﺕ ﻳﻨﺘﻔﻌﻮﻥ ﻣﻦ ﺳﻌﻲ ﺍﻷﺣﻴﺎﺀ ﺑﺄﻣﺮﻳﻦ: ﺃﺣﺪﳘﺎ :ﻣﺎ ﺗﺴﺒﺐ ﺇﻟﻴﻪ ﺍﳌﻴﺖ ﰲ ﺣﻴﺎﺗﻪ. ﻭﺍﻟﺜﺎﱐ :ﺩﻋﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﺍﺳﺘﻐﻔﺎﺭﻫﻢ ﻟﻪ ،ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﳊﺞ ،ﻋﻠﻰ ﻧﺰﺍﻉ ﻓﻴﻤﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﺛﻮﺍﺏ ﺍﳊﺞ :ﻓﻌﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ :ﺃﻧﻪ ﺇﳕﺎ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﺛﻮﺍﺏ ﺍﻟﻨﻔﻘﺔ ،ﻭﺍﳊﺞ ﻟﻠﺤﺎﺝ. ﻭﻋﻨﺪ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ :ﺛﻮﺍﺏ ﺍﳊﺞ ﻟﻠﻤﺤﺠﻮﺝ ﻋﻨﻪ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ. ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ،ﻛﺎﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺬﻛﺮ :ﻓﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ﻭﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﺇﱃ ﻭﺻﻮﳍﺎ ،ﻭﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﻋﺪﻡ ﻭﺻﻮﳍﺎ. ﻭﺫﻫﺐ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﺇﱃ ﻋﺪﻡ ﻭﺻﻮﻝ ﺷﻲﺀ ﺍﻟﺒﺘﺔ ،ﻻ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﻏﲑﻩ .ﻭﻗﻮﳍﻢ ﻣﺮﺩﻭﺩ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻟﻜﻨﻬﻢ ﺍﺳﺘﺪﻟﻮﺍ ﺑﺎﳌﺘﺸﺎﺑﻪ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ : }
4Ótëy™ $tB žwÎ) Ç`»|¡ SM ~Ï9 }§øŠ©9 br&ur
.(١) {ÇÌÒÈﻭﻗﻮﻟﻪ} :
$tB žwÎ) šc÷ rt“ø géB Ÿwur
.(٢) {ÇÎÍÈ tbqè=yJ÷ès? óOçF Zà2ﻭﻗﻮﻟﻪ.(٣) {3 ôMt6|¡tFø.$# $tB $pköŽn=tãur ôMt6|¡x. $tB $ygs9 } : ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﺎﻝ} :ﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ :ﺻﺪﻗﺔ
ﺟﺎﺭﻳﺔ ،ﺃﻭ ﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ ،ﺃﻭ ﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ ﻣﻦ ﺑﻌﺪﻩ{ ) .(٤ﻓﺄﺧﱪ ﺃﻧﻪ ﺇﳕﺎ ﻳﻨﺘﻔﻊ ﲟﺎ
) (1ﺍﻟﻨﺠﻢ . ٣٩ ) (2ﻳﺲ . ٥٤ ) (3ﺍﻟﺒﻘﺮﺓ . ٢٨٦ ) (4ﻣﺴﻠﻢ ﺍﻟﻮﺻﻴﺔ ) ، (١٦٣١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺣﻜﺎﻡ ) ، (١٣٧٦ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٣٦٥١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٢٨٨٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٢٤٢ﺃﲪﺪ ) ، (٣٧٢/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ). (٥٥٩ ٥١٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﺎﻥ ﺗﺴﺒﺐ ﻓﻴﻪ ﰲ ﺍﳊﻴﺎﺓ ،ﻭﻣﺎ ﱂ ﻳﻜﻦ ﺗﺴﺒﺐ ﻓﻴﻪ ﰲ ﺍﳊﻴﺎﺓ ﻓﻬﻮ ﻣﻨﻘﻄﻊ ﻋﻨﻪ. ﻭﺍﺳﺘﺪﻝ ﺍﳌﻘﺘﺼﺮﻭﻥ ﻋﻠﻰ ﻭﺻﻮﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ]ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨﻴﺎﺑﺔ ﻛﺎﻟﺼﺪﻗﺔ ﻭﺍﳊﺞ ﺑﺄﻥ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻻ ﺗﺪﺧﻠﻪ[
)(١
ﺍﻟﻨﻴﺎﺑﺔ ﲝﺎﻝ ،ﻛﺎﻹﺳﻼﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ- ،
ﳜﺘﺺ ] ﺛﻮﺍﺑﻪ [ ) (٢ﺑﻔﺎﻋﻠﻪ ﻻ ﻳﺘﻌﺪﺍﻩ ،ﻛﻤﺎ ﺃﻧﻪ ﰲ ﺍﳊﻴﺎﺓ ﻻ ﻳﻔﻌﻠﻪ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ،ﻭﻻ ﻳﻨﻮﺏ ﻓﻴﻪ ﻋﻦ ﻓﺎﻋﻠﻪ ﻏﲑﻩ] ،ﻭﻗﺪ[ ) (٣ﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﺑﺴﻨﺪﻩ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻋﻦ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﺎﻝ: }ﻻ ﻳﺼﻠﻲ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ،ﻭﻻ ﻳﺼﻮﻡ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ،ﻭﻟﻜﻦ ﻳﻄﻌﻢ ﻋﻨﻪ ﻣﻜﺎﻥ ﻛﻞ ﻳﻮﻡ ﻣﺪﺍ ﻣﻦ ﺣﻨﻄﺔ{ ).(٤ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻧﺘﻔﺎﻉ ﺍﳌﻴﺖ ﺑﻐﲑ ﻣﺎ ﺗﺴﺒﺐ ﻓﻴﻪ ،ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ﺍﻟﺼﺤﻴﺢ. ﺃﻣﺎ ﺍﻟﻜﺘﺎﺏ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ} : $tRqà)t7y™ šúïÏ%©!$# $oYÏRºuq÷z\}ur
$oYs9 ö•Ïÿøî$# $uZ-/u‘ šcqä9qà)tƒ öNÏdω÷èt/ .`ÏB râä!%y` šúïÏ%©!$#ur
(٥) {Ç`»yJƒM}$$Î/ﻓﺄﺛﲎ ﻋﻠﻴﻬﻢ ﺑﺎﺳﺘﻐﻔﺎﺭﻫﻢ ﻟﻠﻤﺆﻣﻨﲔ ﻗﺒﻠﻬﻢ ،ﻓﺪﻝ
ﻋﻠﻰ ﺍﻧﺘﻔﺎﻋﻬﻢ ﺑﺎﺳﺘﻐﻔﺎﺭ ﺍﻷﺣﻴﺎﺀ .ﻭﻗﺪ ﺩﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﻉ ﺍﳌﻴﺖ ﺑﺎﻟﺪﻋﺎﺀ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﰲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ،ﻭﺍﻷﺩﻋﻴﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﺎ ﺍﻟﺴﻨﺔ ﰲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻣﺴﺘﻔﻴﻀﺔ. ﻭﻛﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﺑﻌﺪ ﺍﻟﺪﻓﻦ ،ﻓﻔﻲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﻣﻦ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ
t
ﻗﺎﻝ:
) (1ﰲ ﺍﻷﺻﻞ ﺳﻘﻂ ﻭﲢﺮﻳﻒ ﻭﺗﻌﺪﻳﻞ ﳛﻴﻞ ﺍﳌﻌﲎ ،ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ " ﺍﻟﺮﻭﺡ " ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ .ﻥ . ) (2ﰲ ﺍﻷﺻﻞ ﺳﻘﻂ ﻭﲢﺮﻳﻒ ﻭﺗﻌﺪﻳﻞ ﳛﻴﻞ ﺍﳌﻌﲎ ،ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ " ﺍﻟﺮﻭﺡ " ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ .ﻥ . ) (3ﰲ ﺍﻷﺻﻞ ﺳﻘﻂ ﻭﲢﺮﻳﻒ ﻭﺗﻌﺪﻳﻞ ﳛﻴﻞ ﺍﳌﻌﲎ ،ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ " ﺍﻟﺮﻭﺡ " ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ .ﻥ . ) (4ﻫﻜﺬﺍ ﺫﻛﺮﻩ ﺍﻟﺸﺎﺭﺡ ﻣﻨﺴﻮﺑﺎ ﻟﻠﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺮﻓﻮﻋﺎ ! ﻭﺭﻓﻌﻪ ﻭﻫﻢ ﻳﻘﻴﻨﺎ ،ﺇﻣﺎ ﻣﻦ ﺍﻟﺸﺎﺭﺡ ﻭﺇﻣﺎ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ،ﻭﻟﻴﺲ ﻫﻮ ﰲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﱵ ﰲ ﺃﻳﺪﻳﻨﺎ ﻭﻟﻜﻨﻪ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻧﻘﻠﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺰﻳﻠﻌﻲ ﰲ ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ . ٤٦٣ : ٢ﻭﻛﺬﻟﻚ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﳓﻮﻩ ﻣﻮﻗﻮﻓﺎ ،ﺫﻛﺮﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ " ﺃﻧﻪ ﺑﻠﻐﻪ " ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﱂ ﻳﺬﻛﺮ ﺃﺣﺪ ﻣﻦ ﺷﺎﺭﺣﻴﻪ ﻣﻦ ﺭﻭﺍﻩ ﻣﻮﺻﻮﻻ ،ﻭﻟﻜﻦ ﺍﳊﺎﻓﻆ ﺍﻟﺰﻳﻠﻌﻲ ﻧﻘﻠﻪ ﻣﻦ ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺻﺮﺡ ﺍﻟﺰﻳﻠﻌﻲ ﲟﺎ ﻳﻔﻴﺪ ﺃﻧﻪ ﱂ ﻳﻌﺮﻓﻪ ﻣﺮﻓﻮﻋﺎ ﻗﻂ . ) (5ﺍﳊﺸﺮ . ١٠ ٥١٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
}ﻛﺎﻥ ﺍﻟﻨﱯ rﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺩﻓﻦ ﺍﳌﻴﺖ ﻭﻗﻒ ﻋﻠﻴﻪ ﻓﻘﺎﻝ " :ﺍﺳﺘﻐﻔﺮﻭﺍ ﻷﺧﻴﻜﻢ ،ﻭﺍﺳﺄﻟﻮﺍ ﻟﻪ ﺍﻟﺘﺜﺒﻴﺖ ،ﻓﺈﻧﻪ ﺍﻵﻥ ﻳﺴﺄﻝ{ ).(١ ﻭﻛﺬﻟﻚ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﻋﻨﺪ ﺯﻳﺎﺭﺓ ﻗﺒﻮﺭﻫﻢ ،ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ،ﻗﺎﻝ} :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ
r
ﻳﻌﻠﻤﻬﻢ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﳌﻘﺎﺑﺮ ﺃﻥ ﻳﻘﻮﻟﻮﺍ " :ﺍﻟﺴﻼﻡ
ﻋﻠﻴﻜﻢ ﺃﻫﻞ ﺍﻟﺪﻳﺎﺭ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺴﻠﻤﲔ ،ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻻﺣﻘﻮﻥ ،ﻧﺴﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ ﺍﻟﻌﺎﻓﻴﺔ{ ) .(٢ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻳﻀﺎ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ} :ﺳﺄﻟﺖ ﺍﻟﻨﱯ rﻛﻴﻒ ﺗﻘﻮﻝ ﺇﺫﺍ ﺍﺳﺘﻐﻔﺮﺕ ﻷﻫﻞ ﺍﻟﻘﺒﻮﺭ ؟ ﻗﺎﻝ " :ﻗﻮﱄ :ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺪﻳﺎﺭ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺴﻠﻤﲔ ،ﻭﻳﺮﺣﻢ ﺍﷲ ﺍﳌﺴﺘﻘﺪﻣﲔ ﻣﻨﺎ ﻭﻣﻨﻜﻢ ﻭﺍﳌﺴﺘﺄﺧﺮﻳﻦ ،ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻻﺣﻘﻮﻥ{ ).(٣ ﻭﺃﻣﺎ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﺪﻗﺔ ،ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ} :ﺃﻥ ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨﱯ
r
ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﺃﻣﻲ ﺍﻓﺘﻠﺘﺖ ﻧﻔﺴﻬﺎ ،ﻭﱂ ﺗﻮﺹ ،ﻭﺃﻇﻨﻬﺎ ﻟﻮ ﺗﻜﻠﻤﺖ
ﺗﺼﺪﻗﺖ ،ﺃﻓﻠﻬﺎ ﺃﺟﺮ ﺇﻥ ﺗﺼﺪﻗﺖ ﻋﻨﻬﺎ ؟ ﻗﺎﻝ " :ﻧﻌﻢ{ ).(٤
ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ} :ﺃﻥ ﺭﺟﻼ ﺃﺗﻰ
ﺍﻟﻨﱯ
r
ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﺃﻣﻲ ﺗﻮﻓﻴﺖ ﻭﺃﻧﺎ ﻏﺎﺋﺐ ﻋﻨﻬﺎ ،ﻓﻬﻞ ﻳﻨﻔﻌﻬﺎ ﺇﻥ ﺗﺼﺪﻗﺖ
) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ ). (٣٢٢١ ) (2ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ ) ، (٩٧٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٤٠ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ ) ، (١٥٤٧ﺃﲪﺪ ). (٣٥٣/٥ ) (3ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ ) ، (٩٧٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٣٧ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ ) ، (١٥٤٦ﺃﲪﺪ ). (٢٢١/٦ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٣٢٢ﻣﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ) ، (١٠٠٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٣٦٤٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٢٨٨١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٢٧١٧ﺃﲪﺪ ) ، (٥١/٦ﻣﺎﻟﻚ ﺍﻷﻗﻀﻴﺔ ). (١٤٩٠ ٥١٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻨﻬﺎ ؟ ﻗﺎﻝ " :ﻧﻌﻢ " ،ﻗﺎﻝ :ﻓﺈﱐ ﺃﺷﻬﺪﻙ ﺃﻥ ﺣﺎﺋﻄﻲ ﺍﳌﺨﺮﺍﻑ ﺻﺪﻗﺔ ﻋﻨﻬﺎ{ ) .(١ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻛﺜﲑﺓ ﰲ ﺍﻟﺴﻨﺔ. ﻭﺃﻣﺎ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﻮﻡ ،ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ rﻗﺎﻝ} :ﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺻﺎﻡ ﻋﻨﻪ ﻭﻟﻴﻪ{ ) .(٢ﻭﻟﻪ ﻧﻈﺎﺋﺮ ﰲ ﺍﻟﺼﺤﻴﺢ. ﻭﻟﻜﻦ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﻗﺎﻝ ﺑﺎﻹﻃﻌﺎﻡ ﻋﻦ ﺍﳌﻴﺖ ﺩﻭﻥ ﺍﻟﺼﻴﺎﻡ ﻋﻨﻪ ،ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﳌﺘﻘﺪﻡ .ﻭﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺫﻟﻚ ﻣﻌﺮﻭﻑ ﰲ ﻛﺘﺐ ﺍﻟﻔﺮﻭﻉ. ﻭﺃﻣﺎ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﳊﺞ ،ﻓﻔﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ: }ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﻦ ﺟﻬﻴﻨﺔ ﺟﺎﺀﺕ ﺇﱃ ﺍﻟﻨﱯ
r
ﻓﻘﺎﻟﺖ :ﺇﻥ ﺃﻣﻲ ﻧﺬﺭﺕ ﺃﻥ ﲢﺞ ﻓﻠﻢ ﲢﺞ ﺣﱴ
ﻣﺎﺗﺖ ،ﺃﻓﺄﺣﺞ ﻋﻨﻬﺎ ؟ ﻗﺎﻝ " :ﺣﺠﻲ ﻋﻨﻬﺎ ،ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺃﻣﻚ ﺩﻳﻦ ،ﺃﻛﻨﺖ ﻗﺎﺿﻴﺘﻪ ؟ ﺍﻗﻀﻮﺍ ﺍﷲ ،ﻓﺎﷲ ﺃﺣﻖ ﺑﺎﻟﻮﻓﺎﺀ{ ) .(٣ﻭﻧﻈﺎﺋﺮﻩ ﺃﻳﻀﺎ ﻛﺜﲑﺓ. ﻭﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ ﻳﺴﻘﻄﻪ ﻣﻦ ﺫﻣﺔ ﺍﳌﻴﺖ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺃﺟﻨﱯ ،ﻭﻣﻦ ﻏﲑ ﺗﺮﻛﺘﻪ .ﻭﻗﺪ ﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ ،ﺣﻴﺚ ﺿﻤﻦ ﺍﻟﺪﻳﻨﺎﺭﻳﻦ ﻋﻦ ﺍﳌﻴﺖ ،ﻓﻠﻤﺎ ﻗﻀﺎﳘﺎ ﻗﺎﻝ ﺍﻟﻨﱯ } rﺍﻵﻥ ﺑﺮﺩﺕ ﻋﻠﻴﻪ ﺟﻠﺪﺗﻪ{ ).(٤ ﻭﻛﻞ ﺫﻟﻚ ﺟﺎﺭ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ .ﻭﻫﻮ ﳏﺾ ﺍﻟﻘﻴﺎﺱ ،ﻓﺈﻥ ﺍﻟﺜﻮﺍﺏ ﺣﻖ ﺍﻟﻌﺎﻣﻞ ،ﻓﺈﺫﺍ ﻭﻫﺒﻪ ﻷﺧﻴﻪ ﺍﳌﺴﻠﻢ ﱂ ﳝﻨﻊ ﻣﻦ ﺫﻟﻚ ،ﻛﻤﺎ ﱂ ﳝﻨﻊ ﻣﻦ ﻫﺒﺔ ﻣﺎﻟﻪ ﻟﻪ ﰲ ﺣﻴﺎﺗﻪ ،ﻭﺇﺑﺮﺍﺋﻪ ﻟﻪ ﻣﻨﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ. ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٢٦١١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٨١٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٣٠٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ ) ، (٢١٣٢ﺃﲪﺪ ) ، (٣٣٣/١ﻣﺎﻟﻚ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ). (١٠٢٥ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ ) ، (١٨٥١ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ ) ، (١١٤٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ ) ، (٢٤٠٠ﺃﲪﺪ ). (٦٩/٦ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺞ ) ، (١٧٥٤ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ) ، (٢٦٣٣ﺃﲪﺪ ) ، (٢٧٩/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ). (٢٣٣٢ ) (4ﺃﲪﺪ ). (٣٣٠/٣ ٥١٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺪ ﻧﺒﻪ ﺍﻟﺸﺎﺭﻉ ﺑﻮﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﻮﻡ ﻋﻠﻰ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ .ﻳﻮﺿﺤﻪ :ﺃﻥ ﺍﻟﺼﻮﻡ ﻛﻒ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﳌﻔﻄﺮﺍﺕ ﺑﺎﻟﻨﻴﺔ ،ﻭﻗﺪ ﻧﺺ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻰ ﻭﺻﻮﻝ ﺛﻮﺍﺑﻪ ﺇﱃ ﺍﳌﻴﺖ ،ﻓﻜﻴﻒ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻟﱵ ﻫﻲ ﻋﻤﻞ ﻭﻧﻴﺔ ؟ !
ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ " ﻭﺃﹶﻥﹾ ﻟﹶﻴﺲ ﻟِﻠﹾﺈِﻧﺴﺎﻥِ ﺇِﻟﱠﺎ ﻣﺎ ﺳﻌﻰ "
ﻭﺍﳉﻮﺍﺏ ﻋﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ{ÇÌÒÈ 4Ótëy™ $tB žwÎ) Ç`»|¡SM~Ï9 }§øŠ©9 br&ur } :
)(١
ﻗﺪ ﺃﺟﺎﺏ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﺟﻮﺑﺔ :ﺃﺻﺤﻬﺎ ﺟﻮﺍﺑﺎﻥ:ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺑﺴﻌﻴﻪ ﻭﺣﺴﻦ ﻋﺸﺮﺗﻪ ﺍﻛﺘﺴﺐ ﺍﻷﺻﺪﻗﺎﺀ ،ﻭﺃﻭﻟﺪ ﺍﻷﻭﻻﺩ ،ﻭﻧﻜﺢ ﺍﻷﺯﻭﺍﺝ ،ﻭﺃﺳﺪﻯ ﺍﳋﲑ ﻭﺗﻮﺩﺩ ﺇﱃ ﺍﻟﻨﺎﺱ ،ﻓﺘﺮﲪﻮﺍ ﻋﻠﻴﻪ ،ﻭﺩﻋﻮﺍ ﻟﻪ ،ﻭﺃﻫﺪﻭﺍ ﻟﻪ ﺛﻮﺍﺏ ﺍﻟﻄﺎﻋﺎﺕ ،ﻓﻜﺎﻥ ﺫﻟﻚ ﺃﺛﺮ ﺳﻌﻴﻪ ،ﺑﻞ ﺩﺧﻮﻝ ﺍﳌﺴﻠﻢ ﻣﻊ ﲨﻠﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﻋﻘﺪ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ ﰲ ﻭﺻﻮﻝ ﻧﻔﻊ ﻛﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺻﺎﺣﺒﻪ ،ﰲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﳑﺎﺗﻪ ،ﻭﺩﻋﻮﺓ ﺍﳌﺴﻠﻤﲔ ﲢﻴﻂ ﻣﻦ ﻭﺭﺍﺋﻬﻢ. ﻳﻮﺿﺤﻪ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻹﳝﺎﻥ ﺳﺒﺒﺎ ﻻﻧﺘﻔﺎﻉ ﺻﺎﺣﺒﻪ ﺑﺪﻋﺎﺀ ﺇﺧﻮﺍﻧﻪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺳﻌﻴﻬﻢ ،ﻓﺈﺫﺍ ﺃﺗﻰ ﺑﻪ ﻓﻘﺪ ﺳﻌﻰ ﰲ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﺫﻟﻚ .ﺍﻟﺜﺎﱐ - :ﻭﻫﻮ ﺃﻗﻮﻯ ﻣﻨﻪ :ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻨﻒ ﺍﻧﺘﻔﺎﻉ ﺍﻟﺮﺟﻞ ﺑﺴﻌﻲ ﻏﲑﻩ ﻭﺇﳕﺎ ﻧﻔﻰ ﻣﻠﻜﻪ ﻟﻐﲑ ﺳﻌﻴﻪ ،ﻭﺑﲔ ﺍﻷﻣﺮﻳﻦﻣﻦ ﺍﻟﻔﺮﻕ ﻣﺎ ﻻ ﳜﻔﻰ .ﻓﺄﺧﱪ ﺗﻌﺎﱃ ﺃﻧﻪ ﻻ ﳝﻠﻚ ﺇﻻ ﺳﻌﻴﻪ ،ﻭﺃﻣﺎ ﺳﻌﻲ ﻏﲑﻩ ﻓﻬﻮ ﻣﻠﻚ ﻟﺴﺎﻋﻴﻪ ،ﻓﺈﻥ ﺷﺎﺀ ﺃﻥ ﻳﺒﺬﻟﻪ ﻟﻐﲑﻩ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﻥ ﻳﺒﻘﻴﻪ ﻟﻨﻔﺴﻪ. ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ:
}&4Ótëy™ $tB žwÎ) Ç`»|¡SM~Ï9 }§øŠ©9 br&ur ÇÌÑÈ 3“t•÷zé& u‘ø—Ír ×ou‘Η#ur â‘Ì“s? žwr
- (٢) {ÇÌÒÈﺁﻳﺘﺎﻥ ﳏﻜﻤﺘﺎﻥ ،ﻣﻘﺘﻀﻴﺘﺎﻥ ﻋﺪﻝ ﺍﻟﺮﺏ ﺗﻌﺎﱃ:
ﻓﺎﻷﻭﱃ ﺗﻘﺘﻀﻲ ﺃﻧﻪ ﻻ ﻳﻌﺎﻗﺐ ﺃﺣﺪﺍ ﲜﺮﻡ ﻏﲑﻩ ،ﻭﻻ ﻳﺆﺍﺧﺬﻩ ﲜﺮﻳﺮﺓ ﻏﲑﻩ ،ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻣﻠﻮﻙ ﺍﻟﺪﻧﻴﺎ. ) (1ﺍﻟﻨﺠﻢ . ٣٩ ) (2ﺍﻟﻨﺠﻢ . ٣٩ - ٣٨ ٥١٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﻘﺘﻀﻲ ﺃﻧﻪ ﻻ ﻳﻔﻠﺢ ﺇﻻ ﺑﻌﻤﻠﻪ ،ﻟﻴﻘﻄﻊ ﻃﻤﻌﻪ ﻣﻦ ﳒﺎﺗﻪ ﺑﻌﻤﻞ ﺁﺑﺎﺋﻪ ﻭﺳﻠﻔﻪ ﻭﻣﺸﺎﺋﺨﻪ ،ﻛﻤﺎ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻄﻤﻊ ﺍﻟﻜﺎﺫﺏ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻘﻞ :ﻻ ﻳﻨﺘﻔﻊ ﺇﻻ ﲟﺎ ﺳﻌﻰ. ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ (١) {ôMt6|¡x. $tB $ygs9 } :ﻭﻗﻮﻟﻪ} :
óOçFZà2 $tB žwÎ) šc÷rt“øgéB Ÿwur
? .(٢) {ÇÎÍÈ tbqè=yJ÷èsﻋﻠﻰ ﺃﻥ ﺳﻴﺎﻕ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻨﻔﻲ ﻋﻘﻮﺑﺔ ﺍﻟﻌﺒﺪ ﺑﻌﻤﻞ ﻏﲑﻩ، ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ} :
tbqè=yJ÷ès? óOçFZà2 $tB žwÎ) šc÷rt“øgéB Ÿwur $\«ø‹x© Ó§øÿtR ãNn=ôàè? Ÿw tPöqu‹ø9$$sù
.(٣) {ÇÎÍÈ
ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﳍﻢ ﺑﻘﻮﻟﻪ } rﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ{ ) (٤ﻓﺎﺳﺘﺪﻻﻝ ﺳﺎﻗﻂ ،ﻓﺈﻧﻪ ﱂ ﻳﻘﻞ ﺍﻧﻘﻄﻊ ﺍﻧﺘﻔﺎﻋﻪ ،ﻭﺇﳕﺎ ﺃﺧﱪ ﻧﺎﻧﻘﻄﺎﻉ ﻋﻤﻠﻪ .ﻭﺃﻣﺎ ﻋﻤﻞ ﻏﲑﻩ ﻓﻬﻮ ﻟﻌﺎﻣﻠﻪ ،ﻓﺈﻥ ﻭﻫﺒﻪ ﻟﻪ ﻭﺻﻞ ﺇﻟﻴﻪ ﺛﻮﺍﺏ ﻋﻤﻞ ﺍﻟﻌﺎﻣﻞ ،ﻻ ﺛﻮﺍﺏ ﻋﻤﻠﻪ ﻫﻮ ،ﻭﻫﺬﺍ ﻛﺎﻟﺪﻳﻦ ﻳﻮﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻏﲑﻩ، ﻓﺘﱪﺃ ﺫﻣﺘﻪ ،ﻟﻜﻦ ﻟﻴﺲ ﻟﻪ ﻣﺎ ﻭﰱ ﺑﻪ ﺍﻟﺪﻳﻦ. ﻭﺃﻣﺎ ﺗﻔﺮﻳﻖ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ -ﻓﻘﺪ ﺷﺮﻉ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺼﻮﻡ ﻋﻦ ﺍﳌﻴﺖ ،ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻣﻊ ﺃﻥ ﺍﻟﺼﻮﻡ ﻻ ﲡﺰﻱ ﻓﻴﻪ ﺍﻟﻨﻴﺎﺑﺔ] ،ﻭﻛﺬﻟﻚ[
)(٥
ﺣﺪﻳﺚ ﺟﺎﺑﺮ tﻗﺎﻝ} :ﺻﻠﻴﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ rﻋﻴﺪ ﺍﻷﺿﺤﻰ ،ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﺃﺗﻰ ﺑﻜﺒﺶ
) (1ﺍﻟﺒﻘﺮﺓ . ٢٨٦ ) (2ﻳﺲ . ٥٤ ) (3ﻳﺲ . ٥٤ ) (4ﻣﺴﻠﻢ ﺍﻟﻮﺻﻴﺔ ) ، (١٦٣١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺣﻜﺎﻡ ) ، (١٣٧٦ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٣٦٥١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻮﺻﺎﻳﺎ ) ، (٢٨٨٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٢٤٢ﺃﲪﺪ ) ، (٣٧٢/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ). (٥٥٩ ) (5ﰲ ﺍﻷﺻﻞ ) :ﻭﻟﻜﻦ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥١٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﺬﲝﻪ ،ﻓﻘﺎﻝ " :ﺑﺴﻢ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ ،ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻋﲏ ﻭﻋﻤﻦ ﱂ ﻳﻀﺢ ﻣﻦ ﺃﻣﱵ{ ) ، (١ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺣﺪﻳﺚ ﺍﻟﻜﺒﺸﲔ ﺍﻟﻠﺬﻳﻦ ﻗﺎﻝ ﰲ ﺃﺣﺪﳘﺎ} :ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻋﻦ ﺃﻣﱵ ﲨﻴﻌﺎ{ ،ﻭﰲ ﺍﻵﺧﺮ} :ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻋﻦ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ{ " ،ﺭﻭﺍﻩ ﺃﲪﺪ .ﻭﺍﻟﻘﺮﺑﺔ ﰲ ﺍﻷﺿﺤﻴﺔ ﺇﺭﺍﻗﺔ ﺍﻟﺪﻡ ،ﻭﻗﺪ ﺟﻌﻠﻬﺎ ﻟﻐﲑﻩ. ﻭﻛﺬﻟﻚ ﻋﺒﺎﺩﺓ ﺍﳊﺞ ﺑﺪﻧﻴﺔ ،ﻭﻟﻴﺲ ]ﺍﳌﺎﻝ[ ﺭﻛﻨﺎ ﻓﻴﻪ ،ﻭﺇﳕﺎ ﻫﻮ ﻭﺳﻴﻠﺔ ،ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﳌﻜﻲ ﳚﺐ ﻋﻠﻴﻪ ﺍﳊﺞ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺍﳌﺸﻲ ﺇﱃ ﻋﺮﻓﺎﺕ ،ﻣﻦ ﻏﲑ ﺷﺮﻁ ﺍﳌﺎﻝ .ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻇﻬﺮ، ﺃﻋﲏ ﺃﻥ ﺍﳊﺞ ﻏﲑ ﻣﺮﻛﺐ ﻣﻦ ﻣﺎﻝ ﻭﺑﺪﻥ ،ﺑﻞ ﺑﺪﱐ ﳏﺾ ،ﻛﻤﺎ ﻗﺪ ﻧﺺ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ. ﻭﺍﻧﻈﺮ ﺇﱃ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺎﺕ :ﻛﻴﻒ ﻗﺎﻡ ﻓﻴﻬﺎ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﻟﺒﺎﻗﲔ ؟ ﻭﻷﻥ ﻫﺬﺍ ]ﺇﻫﺪﺍﺀ[ ) (٢ﺛﻮﺍﺏ ،ﻭﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﻟﻨﻴﺎﺑﺔ ،ﻛﻤﺎ ﺃﻥ ﺍﻷﺟﲑ ﺍﳋﺎﺹ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺴﺘﻨﻴﺐ ﻋﻨﻪ، ﻭﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﺃﺟﺮﺗﻪ ﳌﻦ ﺷﺎﺀ.
ﺍﻟِﺎﺳﺘِﺌﹾﺠﺎﺭ ﻋﻠﹶﻰ ﺗِﻠﹶﺎﻭﺓِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺇِﻫﺪﺍﺋِﻪِ ﻟِﻠﹾﻤﻴﺖِ
ﻭﺃﻣﺎ ﺍﺳﺘﺌﺠﺎﺭ ﻗﻮﻡ ﻳﻘﺮﺀﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻬﺪﻭﻧﻪ ﻟﻠﻤﻴﺖ !! ﻓﻬﺬﺍ ﱂ ﻳﻔﻌﻠﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ، ﻭﻻ ﺃﻣﺮ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺪﻳﻦ ،ﻭﻻ ﺭﺧﺺ ﻓﻴﻪ .ﻭﺍﻻﺳﺘﺌﺠﺎﺭ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﺘﻼﻭﺓ ﻏﲑ ﺟﺎﺋﺰ ﺑﻼ ﺧﻼﻑ .ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺌﺠﺎﺭ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻭﳓﻮﻩ ،ﳑﺎ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﺗﺼﻞ ﺇﱃ ﺍﻟﻐﲑ .ﻭﺍﻟﺜﻮﺍﺏ ﻻ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﷲ ،ﻭﻫﺬﺍ ﱂ ﻳﻘﻊ ﻋﺒﺎﺩﺓ ﺧﺎﻟﺼﺔ ،ﻓﻼ ﻳﻜﻮﻥ ]ﻟﻪ ﻣﻦ[ ﺛﻮﺍﺑﻪ ﻣﺎ ﻳﻬﺪﻯ ﺇﱃ ﺍﳌﻮﺗﻰ !! ﻭﳍﺬﺍ ﱂ ﻳﻘﻞ ﺃﺣﺪ ﺃﻧﻪ ﻳﻜﺘﺮﻱ ﻣﻦ ﻳﺼﻮﻡ ﻭﻳﺼﻠﻲ ﻭﻳﻬﺪﻱ ﺛﻮﺍﺏ ﺫﻟﻚ ﺇﱃ ﺍﳌﻴﺖ ،ﻟﻜﻦ ﺇﺫﺍ ﺃﻋﻄﻰ ﳌﻦ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻌﻠﻤﻪ ﻭﻳﺘﻌﻠﻤﻪ ﻣﻌﻮﻧﺔ ﻷﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺫﻟﻚ ،ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺟﻨﺲ ﺍﻟﺼﺪﻗﺔ ﻋﻨﻪ ،ﻓﻴﺠﻮﺯ. ) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺿﺎﺣﻲ ) ، (١٥٢١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻀﺤﺎﻳﺎ ) ، (٢٨١٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺿﺎﺣﻲ ) ، (٣١٢١ﺃﲪﺪ ) ، (٣٥٦/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﺿﺎﺣﻲ ). (١٩٤٦ ) (2ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﺇﺛﺒﺎﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥١٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﰲ ﺍﻻﺧﺘﻴﺎﺭ :ﻟﻮ ﺃﻭﺻﻰ ﺑﺄﻥ ﻳﻌﻄﻰ ﺷﻲﺀ ﻣﻦ ﻣﺎﻟﻪ ﳌﻦ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻗﱪﻩ ،ﻓﺎﻟﻮﺻﻴﺔ ﺑﺎﻃﻠﺔ ،ﻷﻧﻪ ﰲ ﻣﻌﲎ ﺍﻷﺟﺮﺓ ،ﺍﻧﺘﻬﻰ. ﻭﺫﻛﺮ ﺍﻟﺰﺍﻫﺪﻱ ﰲ ]ﺍﻟﻘﻨﻴﺔ[ ) (١ﺃﻧﻪ ﻟﻮ ﻭﻗﻒ ﻋﻠﻰ ﻣﻦ ﻳﻘﺮﺃ ﻋﻨﺪ ﻗﱪﻩ ،ﻓﺎﻟﺘﻌﻴﲔ ﺑﺎﻃﻞ. ﻗِﺮﺍﺀَﺓﹸ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺇِﻫﺪﺍﺅﻫﺎ ﻟِﻠﹾﻤﻴﺖِ ﺑِﻐﻴﺮِ ﺃﹸﺟﺮﺓٍ
ﻭﺃﻣﺎ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻫﺪﺍﺅﻫﺎ ﻟﻪ ]ﺗﻄﻮﻋﺎ[
)(٢
ﺑﻐﲑ ﺃﺟﺮﺓ ،ﻓﻬﺬﺍ ﻳﺼﻞ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﻳﺼﻞ
ﺛﻮﺍﺏ ﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ. ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻣﻌﺮﻭﻓﺎ ﰲ ﺍﻟﺴﻠﻒ ،ﻭﻻ ﺃﺭﺷﺪﻫﻢ ﺇﻟﻴﻪ ﺍﻟﻨﱯ r؟ ﻓﺎﳉﻮﺍﺏ :ﺇﻥ ﻛﺎﻥ ﻣﻮﺭﺩ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻣﻌﺘﺮﻓﺎ ﺑﻮﺻﻮﻝ ﺛﻮﺍﺏ ﺍﳊﺞ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺪﻋﺎﺀ ،ﻗﻴﻞ ﻟﻪ :ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺫﻟﻚ ﻭﺑﲔ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ؟ ﻭﻟﻴﺲ ﻛﻮﻥ ﺍﻟﺴﻠﻒ ﱂ ﻳﻔﻌﻠﻮﻩ ﺣﺠﺔ ﰲ ﻋﺪﻡ ﺍﻟﻮﺻﻮﻝ ،ﻭﻣﻦ ﺃﻳﻦ ﻟﻨﺎ ﻫﺬﺍ ﺍﻟﻨﻔﻲ ﺍﻟﻌﺎﻡ ؟ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺮﺳﻮﻝ ﺍﷲ
r
ﺃﺭﺷﺪﻫﻢ ﺇﱃ ﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ ﻭﺍﻟﺼﺪﻗﺔ ﺩﻭﻥ ﺍﻟﻘﺮﺍﺀﺓ ؟ ﻗﻴﻞ:
ﻫﻮ rﱂ ﻳﺒﺘﺪﺋﻬﻢ ﺑﺬﻟﻚ ،ﺑﻞ ﺧﺮﺝ ﺫﻟﻚ ﻣﻨﻪ ﳐﺮﺝ ﺍﳉﻮﺍﺏ ﳍﻢ ،ﻓﻬﺬﺍ ﺳﺄﻟﻪ ﻋﻦ ﺍﳊﺞ ﻋﻦ ﻣﻴﺘﻪ ﻓﺄﺫﻥ ﻟﻪ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﺳﺄﻟﻪ ﻋﻦ ﺍﻟﺼﻮﻡ ﻋﻨﻪ ،ﻓﺄﺫﻥ ﻟﻪ ﻓﻴﻪ ،ﻭﱂ ﳝﻨﻌﻬﻢ ﳑﺎ ﺳﻮﻯ ﺫﻟﻚ ،ﻭﺃﻱ ﻓﺮﻕ ﺑﲔ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﻮﻡ -ﺍﻟﺬﻱ ﻫﻮ ﳎﺮﺩ ﻧﻴﺔ ﻭﺇﻣﺴﺎﻙ -ﻭﺑﲔ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺬﻛﺮ ؟ ﻓﺈﻥ ﻗﻴﻞ :ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﺍﻹﻫﺪﺍﺀ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ r؟ ﻗﻴﻞ :ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﺳﺘﺤﺒﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﺁﻩ ﺑﺪﻋﺔ ،ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ، ﻭﻷﻥ ﺍﻟﻨﱯ rﻟﻪ ﻣﺜﻞ ﺃﺟﺮ ﻛﻞ ﻣﻦ ﻋﻤﻞ ﺧﲑﺍ ﻣﻦ ﺃﻣﺘﻪ ،ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﺮ ﺍﻟﻌﺎﻣﻞ ﺷﻲﺀ ،ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺩﻝ ﺃﻣﺘﻪ ﻋﻠﻰ ﻛﻞ ﺧﲑ ،ﻭﺃﺭﺷﺪﻫﻢ ﺇﻟﻴﻪ. ﻭﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﳌﻴﺖ ﻳﻨﺘﻔﻊ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪﻩ ،ﺑﺎﻋﺘﺒﺎﺭ ﲰﺎﻋﻪ ﻛﻼﻡ ﺍﷲ -ﻓﻬﺬﺍ ﱂ ﻳﺼﺢ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ .ﻭﻻ ﺷﻚ ﰲ ﲰﺎﻋﻪ ،ﻭﻟﻜﻦ ﺍﻧﺘﻔﺎﻋﻪ ﺑﺎﻟﺴﻤﺎﻉ ﻻ ﻳﺼﺢ ،ﻓﺈﻥ ) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﻐﻨﻴﺔ ( ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ " ﺍﳉﻮﺍﻫﺮ ﺍﳌﻀﻴﺔ ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﻔﻴﺔ " ﻟﻠﻘﺮﺷﻲ ، ٤٦٠ / ٣ﻭﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ . ٤٢٣ / ٢ﻥ . ) (2ﰲ ﺍﻷﺻﻞ ) :ﻃﻮﻋﺎ ( ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥١٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺛﻮﺍﺏ ﺍﻻﺳﺘﻤﺎﻉ ﻣﺸﺮﻭﻁ ﺑﺎﳊﻴﺎﺓ ،ﻓﺈﻧﻪ ﻋﻤﻞ ﺍﺧﺘﻴﺎﺭﻱ ،ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﲟﻮﺗﻪ ،ﺑﻞ ﺭﲟﺎ ﻳﺘﻀﺮﺭ ﻭﻳﺘﺄﱂ ،ﻟﻜﻮﻧﻪ ﱂ ﳝﺘﺜﻞ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﻧﻮﺍﻫﻴﻪ ،ﺃﻭ ﻟﻜﻮﻧﻪ ﱂ ﻳﺰﺩﺩ ﻣﻦ ﺍﳋﲑ.
ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﺣﻜﹾﻢِ ﻗِﺮﺍﺀَﺓِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻋِﻨﺪ ﺍﻟﹾﻘﹸﺒﻮﺭِ
ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ،ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ :ﻫﻞ ﺗﻜﺮﻩ ،ﺃﻡ ﻻ ﺑﺄﺱ ﺎ ﻭﻗﺖ ﺍﻟﺪﻓﻦ ،ﻭﺗﻜﺮﻩ ﺑﻌﺪﻩ ؟ ﻓﻤﻦ ﻗﺎﻝ ﺑﻜﺮﺍﻫﺘﻬﺎ ،ﻛﺄﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ -ﻗﺎﻟﻮﺍ :ﻷﻧﻪ ﳏﺪﺙ ،ﱂ ﺗﺮﺩ ﺑﻪ ﺍﻟﺴﻨﺔ ،ﻭﺍﻟﻘﺮﺍﺀﺓ ﺗﺸﺒﻪ ﺍﻟﺼﻼﺓ ،ﻭﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻣﻨﻬﻲ ﻋﻨﻬﺎ ،ﻓﻜﺬﻟﻚ ﺍﻟﻘﺮﺍﺀﺓ. ﻭﻣﻦ ﻗﺎﻝ :ﻻ ﺑﺄﺱ ﺎ ،ﻛﻤﺤﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻭﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ -ﺍﺳﺘﺪﻟﻮﺍ ﲟﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ
t
ﺃﻧﻪ ﺃﻭﺻﻰ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻰ ﻗﱪﻩ ﻭﻗﺖ ﺍﻟﺪﻓﻦ ﺑﻔﻮﺍﺗﺢ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺧﻮﺍﲤﻬﺎ .ﻭﻧﻘﻞ
ﺃﻳﻀﺎ ﻋﻦ ﺑﻌﺾ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ. ﻭﻣﻦ ﻗﺎﻝ :ﻻ ﺑﺄﺱ ﺎ ﻭﻗﺖ ﺍﻟﺪﻓﻦ ﻓﻘﻂ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ -ﺃﺧﺬ ﲟﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺑﻌﺾ ﺍﳌﻬﺎﺟﺮﻳﻦ. ﻭﺃﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ،ﻛﺎﻟﺬﻳﻦ ﻳﺘﻨﺎﻭﺑﻮﻥ ﺍﻟﻘﱪ ﻟﻠﻘﺮﺍﺀﺓ ﻋﻨﺪﻩ -ﻓﻬﺬﺍ ﻣﻜﺮﻭﻩ ،ﻓﺈﻧﻪ ﱂ ﺗﺄﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ،ﻭﱂ ﻳﻨﻘﻞ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﻣﺜﻞ ﺫﻟﻚ ﺃﺻﻼ .ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻌﻠﻪ ﺃﻗﻮﻯ ﻣﻦ ﻏﲑﻩ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ.
ﺍﺳﺘِﺠﺎﺑﺔﹸ ﺍﻟﻠﱠﻪِ ﺍﻟﺪﻋﺎﺀَ
ﺍﺳﺘِﺠﺎﺑﺔﹸ ﺍﻟﻠﱠﻪِ ﺩﻋﺎﺀَ ﻋﺒﺪِﻩِ ] ﻗﻮﻟﻪ [ ) :ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺘﺠﻴﺐ ﺍﻟﺪﻋﻮﺍﺕ ،ﻭﻳﻘﻀﻲ ﺍﳊﺎﺟﺎﺕ (. ﺵ :ﻗﺎﻝ ﺗﻌﺎﱃ} .(١) {4 ö/ä3s9 ó=ÉftGó™r& þ’ÎTqãã÷Š$# ãNà6š/u‘ tA$s%ur } :
“ÏŠ$t6Ïã y7s9r'y™ #sŒÎ)ur
.(٢) {( Èb$tãyŠ #sŒÎ) Æí#¤$!$# nouqôãyŠ Ü=‹Å_é& ( ë=ƒÌ•s% ’ÎoTÎ*sù ÓÍh_tãﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﳋﻠﻖ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ) (1ﻏﺎﻓﺮ . ٦٠ ) (2ﺍﻟﺒﻘﺮﺓ . ١٨٦ ٥٢٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺳﺎﺋﺮ ﺃﻫﻞ ﺍﳌﻠﻞ ﻭﻏﲑﻫﻢ -ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﰲ ﺟﻠﺐ ﺍﳌﻨﺎﻓﻊ ﻭﺩﻓﻊ ﺍﳌﻀﺎﺭ، ﻭﻗﺪ ﺃﺧﱪ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﻜﻔﺎﺭ ﺃﻢ ﺇﺫﺍ ﻣﺴﻬﻢ ﺍﻟﻀﺮ ﰲ ﺍﻟﺒﺤﺮ ﺩﻋﻮﺍ ﺍﷲ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ،ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺴﻪ ﺍﻟﻀﺮ ﺩﻋﺎﻩ ﳉﻨﺒﻪ ﺃﻭ ﻗﺎﻋﺪﺍ ﺃﻭ ﻗﺎﺋﻤﺎ .ﻭﺇﺟﺎﺑﺔ ﺍﷲ ﻟﺪﻋﺎﺀ ﺍﻟﻌﺒﺪ ،ﻣﺴﻠﻤﺎ ﻛﺎﻥ ﺃﻭ ﻛﺎﻓﺮﺍ ،ﻭﺇﻋﻄﺎﺅﻩ ﺳﺆﻟﻪ -ﻣﻦ ﺟﻨﺲ ﺭﺯﻗﻪ ﳍﻢ ،ﻭﻧﺼﺮﻩ ﳍﻢ .ﻭﻫﻮ ﳑﺎ ﺗﻮﺟﺒﻪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻟﻠﻌﺒﺪ ﻣﻄﻠﻘﺎ ،ﰒ ﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﻓﺘﻨﺔ ﰲ ﺣﻘﻪ ﻭﻣﻀﺮﺓ ﻋﻠﻴﻪ ،ﺇﺫ ﻛﺎﻥ ﻛﻔﺮﻩ ﻭﻓﺴﻮﻗﻪ ﻳﻘﺘﻀﻲ ﺫﻟﻚ. ﻭﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
r
}ﻣﻦ ﱂ ﻳﺴﺄﻝ ﺍﷲ
ﻳﻐﻀﺐ ﻋﻠﻴﻪ{ ) .(٢) (١ﻭﻗﺪ ﻧﻈﻢ ﺑﻌﻀﻬﻢ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻓﻘﺎﻝ: ﻭﺑﲏ ﺁﺩﻡ ﺣـﲔ ﻳـﺴﺄﻝ ﻳﻐـﻀﺐ
ﺍﻟﺮﺏ ﻳﻐﻀﺐ ﺇﻥ ﺗﺮﻛـﺖ ﺳـﺆﺍﻟﻪ
ﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ :ﻗﺪ ﻧﺪﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ،ﻭﰲ ﺫﻟﻚ ﻣﻌﺎﻥ: ﺃﺣﺪﻫﺎ :ﺍﻟﻮﺟﻮﺩ ،ﻓﺈﻥ ﻣﻦ ﻟﻴﺲ ﲟﻮﺟﻮﺩ ﻻ ﻳﺪﻋﻰ. ﺍﻟﺜﺎﱐ :ﺍﻟﻐﲎ ،ﻓﺈﻥ ﺍﻟﻔﻘﲑ ﻻ ﻳﺪﻋﻰ. ﺍﻟﺜﱠﺎﻧِﻲ :ﺍﻟﹾﻐِﻨﻰ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻔﹶﻘِﲑ ﻟﹶﺎ ﻳﺪﻋﻰ. ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺴﻤﻊ ،ﻓﺈﻥ ﺍﻷﺻﻢ ﻻ ﻳﺪﻋﻰ. ﺍﻟﺮﺍﺑﻊ :ﺍﻟﻜﺮﻡ ،ﻓﺈﻥ ﺍﻟﺒﺨﻴﻞ ﻻ ﻳﺪﻋﻰ. ﺍﳋﺎﻣﺲ :ﺍﻟﺮﲪﺔ ،ﻓﺈﻥ ﺍﻟﻘﺎﺳﻲ ﻻ ﻳﺪﻋﻰ. ﺍﻟﺴﺎﺩﺱ :ﺍﻟﻘﺪﺭﺓ ،ﻓﺈﻥ ﺍﻟﻌﺎﺟﺰ ﻻ ﻳﺪﻋﻰ. ﻭﻣﻦ ﻳﻘﻮﻝ ﺑﺎﻟﻄﺒﺎﺋﻊ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﻨﺎﺭ ﻻ ﻳﻘﺎﻝ ﳍﺎ :ﻛﻔﻲ ! ﻭﻻ ﺍﻟﻨﺠﻢ ﻳﻘﺎﻝ ﻟﻪ :ﺃﺻﻠﺢ ﻣﺰﺍﺟﻲ ! ! ﻷﻥ ﻫﺬﻩ ﻋﻨﺪﻫﻢ ﻣﺆﺛﺮﺓ ﻃﺒﻌﺎ ﻻ ﺍﺧﺘﻴﺎﺭﺍ ،ﻓﺸﺮﻉ ﺍﻟﺪﻋﺎﺀ ﻭﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻟﻴﺒﲔ ﻛﺬﺏ ﺃﻫﻞ ﺍﻟﻄﺒﺎﺋﻊ. ) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٣٧٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ). (٣٨٢٧ ) (2ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ . ٣٨٢٧ :ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ . ١٠١٨١ ، ٩٧١٧ ، ٩٦٩٩ :ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ . ٢٢٤ : ٤ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ،ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ . ٣١٠ - ٣٠٩ : ٧ﻭﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻫﻨﺎ ﻫﻮ ﻟﻔﻆ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﺒﺰﺍﺭ . ٥٢١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﻣﻦ ﻳﺰﻋﻢ ﻋﺪﻡ ﻓﹶﺎﺋِﺪﺓِ ﺍﻟﺪﻋﺎﺀِ ﻭﺫﻫﺐ ﻗﻮﻡ ﻣﻦ ﺍﳌﺘﻔﻠﺴﻔﺔ ﻭﻏﺎﻟﻴﺔ ﺍﳌﺘﺼﻮﻓﺔ ]ﺇﱃ[ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ! ﻗﺎﻟﻮﺍ :ﻷﻥ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﺇﻥ ﺍﻗﺘﻀﺖ ﻭﺟﻮﺩ ﺍﳌﻄﻠﻮﺏ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ،ﻭﺇﻥ ﱂ ﺗﻘﺘﻀﻪ ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺪﻋﺎﺀ !! ﻭﻗﺪ ﳜﺺ ﺑﻌﻀﻬﻢ ﺑﺬﻟﻚ ﺧﻮﺍﺹ ﺍﻟﻌﺎﺭﻓﲔ ! ﻭﳚﻌﻞ ﺍﻟﺪﻋﺎﺀ ﻋﻠﺔ ﰲ ﻣﻘﺎﻡ ﺍﳋﻮﺍﺹ!! ﻭﻫﺬﺍ ﻣﻦ ﻏﻠﻄﺎﺕ ﺑﻌﺾ ﺍﻟﺸﻴﻮﺥ .ﻓﻜﻤﺎ ﺃﻧﻪ ﻣﻌﻠﻮﻡ ﺍﻟﻔﺴﺎﺩ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ -ﻓﻬﻮ ﻣﻌﻠﻮﻡ ﺍﻟﻔﺴﺎﺩ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﻌﻘﻠﻴﺔ ،ﻓﺈﻥ ﻣﻨﻔﻌﺔ ﺍﻟﺪﻋﺎﺀ ﺃﻣﺮ ﺃﻧﺸﺌﺖ ﻋﻠﻴﻪ ﲡﺎﺭﺏ ﺍﻷﻣﻢ ،ﺣﱴ ﺇﻥ ﺍﻟﻔﻼﺳﻔﺔ ﺗﻘﻮﻝ :ﺿﺠﻴﺞ ﺍﻷﺻﻮﺍﺕ ،ﰲ ﻫﻴﺎﻛﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﺑﻔﻨﻮﻥ ﺍﻟﻠﻐﺎﺕ، ﲢﻠﻞ ﻣﺎ ﻋﻘﺪﺗﻪ ﺍﻷﻓﻼﻙ ﺍﳌﺆﺛﺮﺍﺕ !! ﻫﺬﺍ ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ. ﻭﺟﻮﺍﺏ ﺍﻟﺸﺒﻬﺔ ﲟﻨﻊ ﺍﳌﻘﺪﻣﺘﲔ :ﻓﺈﻥ ﻗﻮﳍﻢ ﻋﻦ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ :ﺇﻣﺎ ﺃﻥ ﺗﻘﺘﻀﻴﻪ ﺃﻭ ﻻ - ]ﻓـ[ﰒ ﻗﺴﻢ ﺛﺎﻟﺚ ،ﻭﻫﻮ :ﺃﻥ ﺗﻘﺘﻀﻴﻪ ﺑﺸﺮﻁ ﻻ ﺗﻘﺘﻀﻴﻪ ﻣﻊ ﻋﺪﻣﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺷﺮﻃﻪ ،ﻛﻤﺎ ﺗﻮﺟﺐ ﺍﻟﺜﻮﺍﺏ ﻣﻊ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﻻ ﺗﻮﺟﺒﻪ ﻣﻊ ﻋﺪﻣﻪ ،ﻭﻛﻤﺎ ﺗﻮﺟﺐ ﺍﻟﺸﺒﻊ ﻭﺍﻟﺮﻱ ﻋﻨﺪ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ،ﻭﻻ ﺗﻮﺟﺒﻪ ﻣﻊ ﻋﺪﻣﻬﻤﺎ ،ﻭﺣﺼﻮﻝ ﺍﻟﻮﻟﺪ ﺑﺎﻟﻮﻁﺀ ،ﻭﺍﻟﺰﺭﻉ ﺑﺎﻟﺒﺬﺭ .ﻓﺈﺫﺍ ﻗﺪﺭ ﻭﻗﻮﻉ ﺍﳌﺪﻋﻮ ﺑﻪ ﺑﺎﻟﺪﻋﺎﺀ ﱂ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺪﻋﺎﺀ ،ﻛﻤﺎ ﻻ ﻳﻘﺎﻝ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﺒﺬﺭ ﻭﺳﺎﺋﺮ ﺍﻷﺳﺒﺎﺏ .ﻓﻘﻮﻝ ﻫﺆﻻﺀ -ﻛﻤﺎ ﺃﻧﻪ ﳐﺎﻟﻒ ﻟﻠﺸﺮﻉ ،ﻓﻬﻮ ﳐﺎﻟﻒ ﻟﻠﺤﺲ ﻭﺍﻟﻔﻄﺮﺓ .ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ،ﻣﺎ ﻗﺎﻟﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻫﻮ: ﺃﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺷﺮﻙ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ! ﻭﳏﻮ ﺍﻷﺳﺒﺎﺏ ﺃﻥ ﺗﻜﻮﻥ ﺃﺳﺒﺎﺑﺎ ،ﻧﻘﺺ ﰲ ﺍﻟﻌﻘﻞ ،ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻟﻜﻠﻴﺔ ﻗﺪﺡ ﰲ ﺍﻟﺸﺮﻉ .ﻭﻣﻌﲎ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺮﺟﺎﺀ ،ﻳﺘﺄﻟﻒ ﻣﻦ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺸﺮﻉ. ﻭﺑﻴﺎﻥ ﺫﻟﻚ :ﺃﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻟﺴﺒﺐ ﻫﻮ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻘﻠﺐ ﻋﻠﻴﻪ ،ﻭﺭﺟﺎﺅﻩ ﻭﺍﻻﺳﺘﻨﺎﺩ ﺇﻟﻴﻪ. ﻭﻟﻴﺲ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﺎ ﻳﺴﺘﺤﻖ ﻫﺬﺍ ،ﻷﻧﻪ ﻟﻴﺲ ﲟﺴﺘﻘﻞ ،ﻭﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺷﺮﻛﺎﺀ ﻭﺃﺿﺪﺍﺩ ﻣﻊ ﻫﺬﺍ ﻛﻠﻪ ،ﻓﺈﻥ ﱂ ﻳﺴﺨﺮﻩ ﻣﺴﺒﺐ ﺍﻷﺳﺒﺎﺏ ﱂ ﻳﺴﺨﺮ. ﻭﻗﻮﳍﻢ :ﺇﻥ ﺍﻗﺘﻀﺖ ﺍﳌﺸﻴﺌﺔ ﺍﳌﻄﻠﻮﺏ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ؟ ﻗﻠﻨﺎ :ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﺇﻟﻴﻪ ﺣﺎﺟﺔ ،ﻣﻦ ﲢﺼﻴﻞ ﻣﺼﻠﺤﺔ ﺃﺧﺮﻯ ﻋﺎﺟﻠﺔ ﻭﺁﺟﻠﺔ ،ﻭﺩﻓﻊ ﻣﻀﺮﺓ ﺃﺧﺮﻯ ﻋﺎﺟﻠﺔ ﻭﺁﺟﻠﺔ. ٥٢٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻛﺬﻟﻚ ﻗﻮﳍﻢ :ﻭﺇﻥ ﱂ ﺗﻘﺘﻀﻪ ) (١ﻓﻼ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ؟ ﻗﻠﻨﺎ :ﺑﻞ ﻓﻴﻪ ﻓﻮﺍﺋﺪ ﻋﻈﻴﻤﺔ ،ﻣﻦ ﺟﻠﺐ ﻣﻨﺎﻓﻊ ،ﻭﺩﻓﻊ ﻣﻀﺎﺭ ،ﻛﻤﺎ ﻧﺒﻪ ﻋﻠﻴﻪ ﺍﻟﻨﱯ rﺑﻞ ﻣﺎ ﻳﻌﺠﻞ ﻟﻠﻌﺒﺪ ،ﻣﻦ ﻣﻌﺮﻓﺘﻪ ﺑﺮﺑﻪ ،ﻭﺇﻗﺮﺍﺭﻩ ﺑﻪ، ﻭﺑﺄﻧﻪ ﲰﻴﻊ ﻗﺮﻳﺐ ﻗﺪﻳﺮ ﻋﻠﻴﻢ ﺭﺣﻴﻢ ،ﻭﺇﻗﺮﺍﺭﻩ ﺑﻔﻘﺮﻩ ﺇﻟﻴﻪ ﻭﺍﺿﻄﺮﺍﺭﻩ ﺇﻟﻴﻪ ،ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻠﻴﺔ ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﺰﻛﻴﺔ ،ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻄﺎﻟﺐ. ﻓﺈﻥ ﻗﻴﻞ :ﺇﺫﺍ ﻛﺎﻥ ﺇﻋﻄﺎﺀ ﺍﷲ ﻣﻌﻠﻼ ﺑﻔﻌﻞ ﺍﻟﻌﺒﺪ ،ﻛﻤﺎ ﻳﻌﻘﻞ ﻣﻦ ﺇﻋﻄﺎﺀ ]ﺍﳌﺴﺆﻭﻝ[
)(٢
ﻟﻠﺴﺎﺋﻞ ،ﻛﺎﻥ ﺍﻟﺴﺎﺋﻞ ﻗﺪ ﺃﺛﺮ ﰲ ﺍﳌﺴﺆﻭﻝ ﺣﱴ ﺃﻋﻄﺎﻩ ؟! ﻗﻠﻨﺎ :ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺣﺮﻙ ﺍﻟﻌﺒﺪ ﺇﱃ ﺩﻋﺎﺋﻪ ،ﻓﻬﺬﺍ ﺍﳋﲑ ﻣﻨﻪ ،ﻭﲤﺎﻣﻪ ﻋﻠﻴﻪ .ﻛﻤﺎ ﻗﺎﻝ ﻋﻤﺮ " tﺇﱐ ﻻ ﺃﲪﻞ ﻫﻢ ﺍﻹﺟﺎﺑﺔ ،ﻭﺇﳕﺎ ﺃﲪﻞ ﻫﻢ ﺍﻟﺪﻋﺎﺀ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﳍﻤﺖ ﺍﻟﺪﻋﺎﺀ ﻓﺈﻥ ﺍﻹﺟﺎﺑﺔ ﻣﻌﻪ " .ﻭﻋﻠﻰ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
¢OèO ÇÚö‘F{$# ’n<Î) Ïä!$yJ¡¡9$# šÆÏB t•øBF{$# ã•În/y‰ãƒ
.(٣) {ÇÎÈ tbr‘‰ãès? $£JÏiB 7puZy™ y#ø9r& ÿ¼çnâ‘#y‰ø)ÏB tb%x. 5Qöqtƒ ’Îû Ïmø‹s9Î) ßlã•÷ètƒﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻳﺒﺘﺪﺉ ﺑﺘﺪﺑﲑ ]ﺍﻷﻣﺮ[ ،ﰒ ﻳﺼﻌﺪ ﺇﻟﻴﻪ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺩﺑﺮﻩ ،ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺬﻑ ﰲ ﻗﻠﺐ ﺍﻟﻌﺒﺪ ﺣﺮﻛﺔ ﺍﻟﺪﻋﺎﺀ ،ﻭﳚﻌﻠﻬﺎ ﺳﺒﺒﺎ ﻟﻠﺨﲑ ﺍﻟﺬﻱ ﻳﻌﻄﻴﻪ ﺇﻳﺎﻩ ،ﻛﻤﺎ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺜﻮﺍﺏ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﻭﻓﻖ ﺍﻟﻌﺒﺪ ﻟﻠﺘﻮﺑﺔ ﰒ ﻗﺒﻠﻬﺎ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻭﻓﻘﻪ ﻟﻠﻌﻤﻞ ﰒ ﺃﺛﺎﺑﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻭﻓﻘﻪ ﻟﻠﺪﻋﺎﺀ ﰒ ﺃﺟﺎﺑﻪ ،ﻓﻤﺎ ﺃﺛﺮ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﺑﻞ ﻫﻮ ﺟﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺳﺒﺒﺎ ﳌﺎ ﻳﻔﻌﻠﻪ .ﻗﺎﻝ ﻣﻄﺮﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺸﺨﲑ ،ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ :ﻧﻈﺮﺕ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻓﻮﺟﺪﺕ ﻣﺒﺪﺃﻩ ﻣﻦ ﺍﷲ، ﻭﲤﺎﻣﻪ ﻋﻠﻰ ﺍﷲ ،ﻭﻭﺟﺪﺕ ﻣﻼﻙ ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ.
ﺑﻴﺎﻥﹸ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﺃﹶﻥﱠ ﺍﻟﺪﺍﻋِﻲ ﻗﹶﺪ ﻟﹶﺎ ﻳﻌﻄﹶﻰ ﺷﻴﺌﹰﺎ ﺃﹶﻭ ﻳﻌﻄﹶﻰ ﻏﹶﻴﺮ ﻣﺎ ﺳﺄﹶﻝﹶ
ﻭﻫﻨﺎ ﺳﺆﺍﻝ ﻣﻌﺮﻭﻑ ،ﻭﻫﻮ :ﺃﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺪ ﻳﺴﺄﻝ ﺍﷲ ﻓﻼ ﻳﻌﻄﻰ ،ﺃﻭ ﻳﻌﻄﻰ ﻏﲑ ﻣﺎ ﺳﺄﻝ ؟ ﻭﻗﺪ ﺃﺟﻴﺐ ﻋﻨﻪ ﺑﺄﺟﻮﺑﺔ ،ﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺃﺟﻮﺑﺔ ﳏﻘﻘﺔ:
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻭﺇﻥ ﺗﻘﺘﻀﻴﻪ " ! ﻭﻫﻮ ﺧﻄﺄ ﻭﳊﻦ . ) (2ﰲ ﺍﻷﺻﻞ ) :ﺍﳌﺎﻝ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ .ﻥ . ) (3ﺍﻟﺴﺠﺪﺓ . ٥ ٥٢٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻵﻳﺔ ﱂ ﺗﺘﻀﻤﻦ ﻋﻄﻴﺔ ﺍﻟﺴﺆﺍﻝ ﻣﻄﻠﻘﺎ ،ﻭﺇﳕﺎ ﺗﻀﻤﻨﺖ ﺇﺟﺎﺑﺔ ﺍﻟﺪﺍﻋﻲ ،ﻭﺍﻟﺪﺍﻋﻲ ﺃﻋﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ،ﻭﺇﺟﺎﺑﺔ ﺍﻟﺪﺍﻋﻲ ﺃﻋﻢ ﻣﻦ ﺇﻋﻄﺎﺀ ﺍﻟﺴﺎﺋﻞ .ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ
r
}ﻳﱰﻝ ﺭﺑﻨﺎ
ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻘﻮﻝ :ﻣﻦ ﻳﺪﻋﻮﱐ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ ؟ ﻣﻦ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ ؟ ﻣﻦ ﻳﺴﺘﻐﻔﺮﱐ ﻓﺄﻏﻔﺮ ﻟﻪ{ ) (١؟. ﻓﻔﺮﻕ ﺑﲔ ﺍﻟﺪﺍﻋﻲ ﻭﺍﻟﺴﺎﺋﻞ ،ﻭﺑﲔ ﺍﻹﺟﺎﺑﺔ ﻭﺍﻹﻋﻄﺎﺀ ،ﻭﻫﻮ ﻓﺮﻕ ﺑﺎﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ، ﻛﻤﺎ ﺃﺗﺒﻊ ﺫﻟﻚ ﺑﺎﳌﺴﺘﻐﻔﺮ ،ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ،ﻓﺬﻛﺮ ﺍﻟﻌﺎﻡ ﰒ ﺍﳋﺎﺹ ﰒ ﺍﻷﺧﺺ .ﻭﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻌﺒﺎﺩ ﺃﻧﻪ ﻗﺮﻳﺐ ،ﳎﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻋﻲ] ،ﻭ[ ﻋﻠﻤﻮﺍ ﻗﺮﺑﻪ ﻣﻨﻬﻢ ،ﻭﲤﻜﻨﻬﻢ ﻣﻦ ﺳﺆﺍﻟﻪ :- ﻋﻠﻤﻮﺍ ﻋﻠﻤﻪ ﻭﺭﲪﺘﻪ ﻭﻗﺪﺭﺗﻪ ،ﻓﺪﻋﻮﻩ ﺩﻋﺎﺀ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺣﺎﻝ ،ﻭﺩﻋﺎﺀ ﺍﳌﺴﺄﻟﺔ ﰲ ﺣﺎﻝ ،ﻭﲨﻌﻮﺍ ﺑﻴﻨﻬﻤﺎ ﰲ ﺣﺎﻝ ،ﺇﺫ " ﺍﻟﺪﻋﺎﺀ " ﺍﺳﻢ ﳚﻤﻊ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ،ﻭﻗﺪ ﻓﺴﺮ ﻗﻮﻟﻪ} : ‘ö/ä3s9 ó=ÉftGó™r& þ’ÎTqãã÷Š$# ãNà6š/u
{4
ﺍﻟﻄﻠﺐ .ﻭﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻟﻚ} :
)(٢
tA$s%ur
-ﺑﺎﻟﺪﻋﺎﺀ ،ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻫﻮ
)ô`tã tbrçŽÉ9õ3tGó¡o„ šúïÏ%©!$# ¨bÎ
{’ÎAyŠ$t6Ïã
)(٣
-ﻳﺆﻳﺪ ﺍﳌﻌﲎ
ﺍﻷﻭﻝ. ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺇﺟﺎﺑﺔ ﺩﻋﺎﺀ ﺍﻟﺴﺆﺍﻝ ﺃﻋﻢ ﻣﻦ ﺇﻋﻄﺎﺀ ﺍﳌﺴﺆﻭﻝ ،ﻛﻤﺎ ﻓﺴﺮﻩ ﺍﻟﻨﱯ
r
ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ،ﺃﻥ ﺍﻟﻨﱯ rﻗﺎﻝ} :ﻣﺎ ﻣﻦ ﺭﺟﻞ ﻳﺪﻋﻮ ﺍﷲ ﺑﺪﻋﻮﺓ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﰒ ﻭﻻ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ﺇﻻ ﺃﻋﻄﺎﻩ ﺎ ﺇﺣﺪﻯ ﺛﻼﺙ ﺧﺼﺎﻝ :ﺇﻣﺎ ﺃﻥ ﻳﻌﺠﻞ ﺩﻋﻮﺗﻪ ،ﺃﻭ ﻳﺪﺧﺮ ﻟﻪ ﻣﻦ ﺍﳋﲑ ﻣﺜﻠﻬﺎ ،ﺃﻭ ﻳﺼﺮﻑ ﻋﻨﻪ ﻣﻦ ﺍﻟﺸﺮ ﻣﺜﻠﻬﺎ " ،ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﺫﺍ ﻧﻜﺜﺮ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٥٩٦٢ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٧٥٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٩٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٣٣ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٣٦٦ﺃﲪﺪ ) ، (٤٣٣/٢ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ) ، (٤٩٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٤٨٤ ) (2ﻏﺎﻓﺮ . ٦٠ ) (3ﻏﺎﻓﺮ . ٦٠ ٥٢٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﺎﻝ " :ﺍﷲ ﺃﻛﺜﺮ{ ) .(٢) (١ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺃﻧﻪ ﻻ ﺑﺪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﳋﺎﻟﻴﺔ ﻋﻦ ﺍﻟﻌﺪﻭﺍﻥ ﻣﻦ ﺇﻋﻄﺎﺀ ﺍﻟﺴﺆﺍﻝ ﻣﻌﺠﻼ ،ﺃﻭ ﻣﺜﻠﻪ ﻣﻦ ﺍﳋﲑ ﻣﺆﺟﻼ ،ﺃﻭ ﻳﺼﺮﻑ ﻋﻨﻪ ﻣﻦ ﺍﻟﺴﻮﺀ ﻣﺜﻠﻪ. ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺳﺒﺐ ﻣﻘﺘﺾ ﻟﻨﻴﻞ ﺍﳌﻄﻠﻮﺏ ،ﻭﺍﻟﺴﺒﺐ ﻟﻪ ﺷﺮﻭﻁ ﻭﻣﻮﺍﻧﻊ، ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﺷﺮﻭﻃﻪ ﻭﺍﻧﺘﻔﺖ ﻣﻮﺍﻧﻌﻪ ﺣﺼﻞ ﺍﳌﻄﻠﻮﺏ ،ﻭﺇﻻ ﻓﻼ ﳛﺼﻞ ﺫﻟﻚ ﺍﳌﻄﻠﻮﺏ ،ﺑﻞ ﻗﺪ ﳛﺼﻞ ﻏﲑﻩ .ﻭﻫﻜﺬﺍ ﺳﺎﺋﺮ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻄﻴﺒﺎﺕ ،ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﺍﳌﺄﺛﻮﺭﺓ ﺍﳌﻌﻠﻖ ﻋﻠﻴﻬﺎ ﺟﻠﺐ ﻣﻨﺎﻓﻊ ﺃﻭ ﺩﻓﻊ ﻣﻀﺎﺭ ،ﻓﺈﻥ ﺍﻟﻜﻠﻤﺎﺕ ﲟﱰﻟﺔ ﺍﻵﻟﺔ ﰲ ﻳﺪ ﺍﻟﻔﺎﻋﻞ ،ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﻗﻮﺗﻪ ﻭﻣﺎ ﻳﻌﻴﻨﻬﺎ ،ﻭﻗﺪ ﻳﻌﺎﺭﺿﻬﺎ ﻣﺎﻧﻊ ﻣﻦ ﺍﳌﻮﺍﻧﻊ .ﻭﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﺍﳌﺘﻌﺎﺭﺿﺔ ﰲ ﺍﻟﻈﺎﻫﺮ -ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ .ﻭﻛﺜﲑﺍ ﻣﺎ ﲡﺪ ﺃﺩﻋﻴﺔ ﺩﻋﺎ ﺎ ﻗﻮﻡ ﻓﺎﺳﺘﺠﻴﺐ ﳍﻢ ،ﻭﻳﻜﻮﻥ ﻗﺪ ﺍﻗﺘﺮﻥ ﺑﺎﻟﺪﻋﺎﺀ ﺿﺮﻭﺭﺓ ﺻﺎﺣﺒﻪ ﻭﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﷲ ،ﺃﻭ ﺣﺴﻨﺔ ﺗﻘﺪﻣﺖ ﻣﻨﻪ ،ﺟﻌﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﺟﺎﺑﺔ ﺩﻋﻮﺗﻪ ﺷﻜﺮ ﺍﳊﺴﻨﺔ ،ﺃﻭ ﺻﺎﺩﻑ ﻭﻗﺖ ﺇﺟﺎﺑﺔ ،ﻭﳓﻮ ﺫﻟﻚ -ﻓﺄﺟﻴﺒﺖ ﺩﻋﻮﺗﻪ ،ﻓﻴﻈﻦ ﺃﻥ ﺍﻟﺴﺮ ﰲ ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ ،ﻓﻴﺄﺧﺬﻩ ﳎﺮﺩﺍ ﻋﻦ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻗﺎﺭﻧﺘﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﺍﻋﻲ. ﻭﻫﺬﺍ ﻛﻤﺎ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﺭﺟﻞ ﺩﻭﺍﺀ ﻧﺎﻓﻌﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ،ﻓﺎﻧﺘﻔﻊ ﺑﻪ ،ﻓﻈﻦ ﺁﺧﺮ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﺍ ﺍﻟﺪﻭﺍﺀ ﲟﺠﺮﺩﻩ ﻛﺎﻑ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ ،ﻭﻛﺎﻥ ﻏﺎﻟﻄﺎ. ﻭﻛﺬﺍ ﻗﺪ ﻳﺪﻋﻮ ﺑﺎﺿﻄﺮﺍﺭ ﻋﻨﺪ ﻗﱪ ،ﻓﻴﺠﺎﺏ ،ﻓﻴﻈﻦ ﺃﻥ ﺍﻟﺴﺮ ﻟﻠﻘﱪ ،ﻭﱂ ﻳﺪﺭ ﺃﻥ ﺍﻟﺴﺮ ﻟﻼﺿﻄﺮﺍﺭ ﻭﺻﺪﻕ ﺍﻟﻠﺞﺀ
)(٣
ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﺫﺍ ﺣﺼﻞ ﺫﻟﻚ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ﺗﻌﺎﱃ
ﻛﺎﻥ ﺃﻓﻀﻞ ﻭﺃﺣﺐ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ.
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٥٧٣ﺃﲪﺪ ). (٣٢٩/٥ ) (2ﱂ ﺃﺟﺪﻩ ﺬﺍ ﺍﻟﺴﻴﺎﻕ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﳓﻮﻩ ﰲ ﺍﳌﺴﻨﺪ ١١١٥٠ :ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ،ﻭﻫﻮ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ . ١٤٩ - ١٤٨ : ١٠ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ٢٨٠ - ٢٧٩ : ٤ﳓﻮ ﻫﺬﺍ ﺍﳌﻌﲎ ﳐﺘﺼﺮﺍ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ .ﻭﺫﻛﺮ ﰲ ﺍﻟﺰﻭﺍﺋﺪ ١٤٧ : ١٠ﺣﺪﻳﺚ ﻋﺒﺎﺩﺓ ﻣﻄﻮﻻ ،ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ . ) " (3ﺍﻟﻠﺞﺀ " -ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺳﻜﻮﻥ ﺍﳉﻴﻢ :ﻣﺼﺪﺭ ،ﻛﺎﻟﻠﺠﻮﺀ . ٥٢٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﺎﻷﺩﻋﻴﺔ ﻭﺍﻟﺘﻌﻮﺫﺍﺕ ﻭﺍﻟﺮﻗﻰ ﲟﱰﻟﺔ ﺍﻟﺴﻼﺡ ،ﻭﺍﻟﺴﻼﺡ ﺑﻀﺎﺭﺑﻪ ،ﻻ ﲝﺪﻩ ﻓﻘﻂ ،ﻓﻤﱴ ﻛﺎﻥ ﺍﻟﺴﻼﺡ ﺳﻼﺣﺎ ﺗﺎﻣﺎ ﻭﺍﻟﺴﺎﻋﺪ ﺳﺎﻋﺪﺍ ﻗﻮﻳﺎ ،ﻭﺍﶈﻞ ﻗﺎﺑﻼ ،ﻭﺍﳌﺎﻧﻊ ﻣﻔﻘﻮﺩﺍ -ﺣﺼﻠﺖ ﺑﻪ ﺍﻟﻨﻜﺎﻳﺔ ﰲ ﺍﻟﻌﺪﻭ ،ﻭﻣﱴ ﲣﻠﻒ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﲣﻠﻒ ﺍﻟﺘﺄﺛﲑ. ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺪﻋﺎﺀ ﰲ ﻧﻔﺴﻪ ﻏﲑ ﺻﺎﱀ ،ﺃﻭ ﺍﻟﺪﺍﻋﻲ ﱂ ﳚﻤﻊ ﺑﲔ ﻗﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ ﰲ ﺍﻟﺪﻋﺎﺀ ،ﺃﻭ ﻛﺎﻥ ﰒ ﻣﺎﻧﻊ ﻣﻦ ﺍﻹﺟﺎﺑﺔ -ﱂ ﳛﺼﻞ ﺍﻷﺛﺮ. ﻗﻮﻟﻪ ) :ﻭﳝﻠﻚ ﻛﻞ ﺷﻲﺀ ،ﻭﻻ ﳝﻠﻜﻪ ﺷﻲﺀ .ﻭﻻ ﻏﲎ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻃﺮﻓﺔ ﻋﲔ ،ﻭﻣﻦ ﺍﺳﺘﻐﲎ ﻋﻦ ﺍﷲ ﻃﺮﻓﺔ ﻋﲔ ،ﻓﻘﺪ ﻛﻔﺮ ﻭﺻﺎﺭ ﻣﻦ ﺃﻫﻞ ﺍﳊﲔ (. ﺵ :ﻛﻼﻡ ﺣﻖ ﻇﺎﻫﺮ ﻻ ﺧﻔﺎﺀ ﻓﻴﻪ .ﻭﺍﳊﲔ ،ﺑﺎﻟﻔﺘﺢ :ﺍﳍﻼﻙ.
ﻏﹶﻀﺐ ﺍﻟﻠﱠﻪِ ﻭﺭِﺿﺎﻩ ﻗﻮﻟﻪ ) :ﻭﺍﷲ ﻳﻐﻀﺐ ﻭﻳﺮﺿﻰ ،ﻻ ﻛﺄﺣﺪ ﻣﻦ ﺍﻟﻮﺭﻯ (. ﺵ :ﻗﺎﻝ ﺗﻌﺎﱃ} .(١) {öNåk÷]tã ª!$# zÓÅ̧‘ } : |MøtrB š•tRqãè΃$t7ãƒ
}
* øŒÎ) šúüÏZÏB÷sßJø9$# Ç`tã ª!$# š_ÅÌu‘ ô‰s)©9
.(٢) {Íot•yf¤±9$#ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
Ïmø‹n=tã ª!$# |=ÅÒxîur
} .(٤) {¼çmuZyès9ur
|=ÅÒxîur ª!$# çmuZyè©9 `tB
«!$# šÆÏiB 5=ŸÒtóÎ/ râä!$t/ur
.(٣) {Ïmø‹n=tã
.(٥) {3ﻭﻧﻈﺎﺋﺮ ﺫﻟﻚ
ﻛﺜﲑﺓ .ﻭﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﻭﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻐﻀﺐ ،ﻭﺍﻟﺮﺿﻰ ،ﻭﺍﻟﻌﺪﺍﻭﺓ ،ﻭﺍﻟﻮﻻﻳﺔ، ﻭﺍﳊﺐ ،ﻭﺍﻟﺒﻐﺾ ،ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ،ﺍﻟﱵ ﻭﺭﺩ ﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻣﻨﻊ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﻳﺼﺮﻓﻬﺎ ﻋﻦ ﺣﻘﺎﺋﻘﻬﺎ ﺍﻟﻼﺋﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ .ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻜﻼﻡ ﻭﺳﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ ،ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﺑﻘﻮﻟﻪ " :ﺇﺫ ﻛﺎﻥ ﺗﺄﻭﻳﻞ ﺍﻟﺮﺅﻳﺔ
) (1ﺍﳌﺎﺋﺪﺓ . ١١٩ ) (2ﺍﻟﻔﺘﺢ . ١٨ ) (3ﺍﳌﺎﺋﺪﺓ . ٦٠ ) (4ﺍﻟﻨﺴﺎﺀ . ٩٣ ) (5ﺍﻟﺒﻘﺮﺓ . ٦١ ٥٢٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺗﺄﻭﻳﻞ ﻛﻞ ﻣﻌﲎ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﺮﺑﻮﺑﻴﺔ -ﺑﺘﺮﻙ ﺍﻟﺘﺄﻭﻳﻞ ،ﻭﻟﺰﻭﻡ ﺍﻟﺘﺴﻠﻴﻢ ،ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ " ).(١ ﻭﺍﻧﻈﺮ ﺇﱃ ﺟﻮﺍﺏ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ
t
ﰲ ﺻﻔﺔ ]ﺍﻻﺳﺘﻮﺍﺀ[ :ﺍﻻﺳﺘﻮﺍﺀ ﻣﻌﻠﻮﻡ
)(٢
ﻭﺍﻟﻜﻴﻒ
ﳎﻬﻮﻝ .ﻭﺭﻭﻱ ﺃﻳﻀﺎ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻴﻬﺎ ،ﻭﻣﺮﻓﻮﻋﺎ ﺇﱃ ﺍﻟﻨﱯ .r ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﻓﻴﻤﺎ ﺗﻘﺪﻡ " :ﻣﻦ ﱂ ﻳﺘﻮﻕ ﺍﻟﻨﻔﻲ ﻭﺍﻟﺘﺸﺒﻴﻪ ،ﺯﻝ ﻭﱂ ﻳﺼﺐ ﺍﻟﺘﱰﻳﻪ " .ﻭﻳﺄﰐ ﰲ ﻛﻼﻣﻪ " ﺃﻥ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻘﺼﲑ ،ﻭﺑﲔ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻌﻄﻴﻞ ". ﻓﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ " :ﻻ ﻛﺄﺣﺪ ﻣﻦ ﺍﻟﻮﺭﻯ " -ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ .ﻭﻻ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻟﺮﺿﻰ ﺇﺭﺍﺩﺓ ﺍﻹﺣﺴﺎﻥ ،ﻭﺍﻟﻐﻀﺐ ﺇﺭﺍﺩﺓ ﺍﻻﻧﺘﻘﺎﻡ -ﻓﺈﻥ ﻫﺬﺍ ﻧﻔﻲ ﻟﻠﺼﻔﺔ .ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻳﺄﻣﺮ ﲟﺎ ﳛﺒﻪ ﻭﻳﺮﺿﺎﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺮﻳﺪﻩ ﻭﻻ ﻳﺸﺎﺅﻩ ،ﻭﻳﻨﻬﻰ ﻋﻤﺎ ﻳﺴﺨﻄﻪ ﻭﻳﻜﺮﻫﻪ، ﻭﻳﺒﻐﻀﻪ ﻭﻳﻐﻀﺐ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺷﺎﺀﻩ ﻭﺃﺭﺍﺩﻩ .ﻓﻘﺪ ﳛﺐ ﻋﻨﺪﻫﻢ ﻭﻳﺮﺿﻰ ﻣﺎ ﻻ ﻳﺮﻳﺪﻩ ،ﻭﻳﻜﺮﻩ ﻭﻳﺴﺨﻂ ﻭﻳﻐﻀﺐ ﳌﺎ ﺃﺭﺍﺩﻩ. ﻭﻳﻘﺎﻝ ﳌﻦ ﺗﺄﻭﻝ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺮﺿﻰ ﺑﺈﺭﺍﺩﺓ ﺍﻹﺣﺴﺎﻥ :ﱂ ﺗﺄﻭﻟﺖ ﺫﻟﻚ ؟ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻘﻮﻝ: ﻷﻥ ﺍﻟﻐﻀﺐ ﻏﻠﻴﺎﻥ ﺩﻡ ﺍﻟﻘﻠﺐ ،ﻭﺍﻟﺮﺿﺎ ﺍﳌﻴﻞ ﻭﺍﻟﺸﻬﻮﺓ ،ﻭﺫﻟﻚ ﻻ ﻳﻠﻴﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ! ﻓﻴﻘﺎﻝ ﻟﻪ: ﻏﻠﻴﺎﻥ ﺩﻡ ﺍﻟﻘﻠﺐ ﰲ ﺍﻵﺩﻣﻲ ﺃﻣﺮ ﻳﻨﺸﺄ ﻋﻦ ﺻﻔﺔ ﺍﻟﻐﻀﺐ] ،ﻻ ﺃﻧﻪ ﺍﻟﻐﻀﺐ[ ) .(٣ﻭﻳﻘﺎﻝ ﻟﻪ ﺃﻳﻀﺎ :ﻭﻛﺬﻟﻚ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﻓﻴﻨﺎ ،ﻫﻲ ﻣﻴﻞ ﺍﳊﻲ ﺇﱃ ﺍﻟﺸﻲﺀ ﺃﻭ ﺇﱃ ﻣﺎ ﻳﻼﺋﻤﻪ ﻭﻳﻨﺎﺳﺒﻪ، ﻓﺈﻥ ﺍﳊﻲ ﻣﻨﺎ ﻻ ﻳﺮﻳﺪ ﺇﻻ ﻣﺎ ﳚﻠﺐ ﻟﻪ ﻣﻨﻔﻌﺔ ﺃﻭ ﻳﺪﻓﻊ ﻋﻨﻪ ﻣﻀﺮﺓ ،ﻭﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪﻩ ﻭﻣﻔﺘﻘﺮ ﺇﻟﻴﻪ ،ﻭﻳﺰﺩﺍﺩ ﺑﻮﺟﻮﺩﻩ ،ﻭﻳﻨﻘﺺ ﺑﻌﺪﻣﻪ .ﻓﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺻﺮﻓﺖ ﺇﻟﻴﻪ ﺍﻟﻠﻔﻆ ﻛﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺻﺮﻓﺘﻪ ﻋﻨﻪ ﺳﻮﺍﺀ ،ﻓﺈﻥ ﺟﺎﺯ ﻫﺬﺍ ﺟﺎﺯ ﺫﺍﻙ ،ﻭﺇﻥ ﺍﻣﺘﻨﻊ ﻫﺬﺍ ﺍﻣﺘﻨﻊ ﺫﺍﻙ. ﻓﺈﻥ ﻗﺎﻟﻮﺍ ] :ﺍﻹﺭﺍﺩﺓ[ ﺍﻟﱵ ﻳﻮﺻﻒ ﺍﷲ ﺎ ﳐﺎﻟﻔﺔ ﻟﻺﺭﺍﺩﺓ ﺍﻟﱵ ﻳﻮﺻﻒ ﺎ ﺍﻟﻌﺒﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﻞ ﻣﻨﻬﻤﺎ ﺣﻘﻴﻘﺔ ؟ ﻗﻴﻞ ﻟﻪ :ﻓﻘﻞ :ﺇﻥ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺮﺿﺎ ﺍﻟﺬﻱ ﻳﻮﺻﻒ ﺍﷲ ﺑﻪ ﳐﺎﻟﻒ ﳌﺎ ) (1ﻣﻀﻰ ﰲ ﺹ . ١٨٠ : ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﰲ ﺻﻔﺔ ﻛﻴﻒ ﺍﻻﺳﺘﻮﺍﺀ ﻣﻌﻠﻮﻡ " ! ﻭﻫﻮ ﻛﻼﻡ ﻣﻀﻄﺮﺏ ﻻ ﻣﻌﲎ ﻟﻪ ،ﲣﻠﻴﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺨﲔ . ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﺇﺛﺒﺎﺗﻪ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٢٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﻌﺒﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﻞ ﻣﻨﻬﻤﺎ ﺣﻘﻴﻘﺔ .ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﺎ ﻳﻘﻮﻟﻪ ﰲ ﺍﻹﺭﺍﺩﺓ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ،ﱂ ﻳﺘﻌﲔ ﺍﻟﺘﺄﻭﻳﻞ ،ﺑﻞ ﳚﺐ ﺗﺮﻛﻪ؛ ﻷﻧﻚ ﺗﺴﻠﻢ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ،ﻭﺗﺴﻠﻢ ﺃﻳﻀﺎ ﻣﻦ ﺗﻌﻄﻴﻞ ﻣﻌﲎ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﺑﻼ ﻣﻮﺟﺐ .ﻓﺈﻥ ﺻﺮﻑ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻇﺎﻫﺮﻩ ﻭﺣﻘﻴﻘﺘﻪ ﺑﻐﲑ ﻣﻮﺟﺐ ﺣﺮﺍﻡ ،ﻭﻻ ﻳﻜﻮﻥ ﺍﳌﻮﺟﺐ ﻟﻠﺼﺮﻑ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻋﻘﻠﻪ ،ﺇﺫ ﺍﻟﻌﻘﻮﻝ ﳐﺘﻠﻔﺔ ،ﻓﻜﻞ ﻳﻘﻮﻝ ﺇﻥ ﻋﻘﻠﻪ ﺩﻝ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻵﺧﺮ ! ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﻘﺎﻝ ﻟﻜﻞ ﻣﻦ ﻧﻔﻰ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻻﻣﺘﻨﺎﻉ ﻣﺴﻤﻰ ﺫﻟﻚ ﰲ ﺍﳌﺨﻠﻮﻕ ،ﻓﺈﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺜﺒﺖ ﺷﻴﺌﺎ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻳﻌﻬﺪﻩ ﺣﱴ ﰲ ﺻﻔﺔ ﺍﻟﻮﺟﻮﺩ، ﻓﺈﻥ ﻭﺟﻮﺩ ﺍﻟﻌﺒﺪ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﻪ ،ﻭﻭﺟﻮﺩ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﻪ ،ﻓﻮﺟﻮﺩﻩ ﺗﻌﺎﱃ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺍﻟﻌﺪﻡ ،ﻭﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻻ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺍﻟﻌﺪﻡ ،ﻭﻣﺎ ﲰﻰ ﺑﻪ ﺍﻟﺮﺏ ﻧﻔﺴﻪ ﻭﲰﻰ ﺑﻪ ﳐﻠﻮﻗﺎﺗﻪ ،ﻣﺜﻞ ﺍﳊﻲ ﻭﺍﻟﻌﻠﻴﻢ ﻭﺍﻟﻘﺪﻳﺮ ،ﺃﻭ ﲰﻰ ﺑﻪ ﺑﻌﺾ ﺻﻔﺎﺗﻪ ،ﻛﺎﻟﻐﻀﺐ ﻭﺍﻟﺮﺿﻰ ،ﻭﲰﻰ ﺑﻪ ﺑﻌﺾ ﺻﻔﺎﺕ ﻋﺒﺎﺩﻩ -ﻓﻨﺤﻦ ﻧﻌﻘﻞ ﺑﻘﻠﻮﺑﻨﺎ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻧﻪ ﺣﻖ ﺛﺎﺑﺖ ﻣﻮﺟﻮﺩ ،ﻭﻧﻌﻘﻞ ﺃﻥ ﺑﲔ ﺍﳌﻌﻨﻴﲔ ﻗﺪﺭﺍ ﻣﺸﺘﺮﻛﺎ ،ﻟﻜﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﳋﺎﺭﺝ ﻣﺸﺘﺮﻛﺎ ،ﺇﺫ ﺍﳌﻌﲎ ﺍﳌﺸﺘﺮﻙ ﺍﻟﻜﻠﻲ ﻻ ﻳﻮﺟﺪ ﻣﺸﺘﺮﻛﺎ ﺇﻻ ﰲ ﺍﻷﺫﻫﺎﻥ ،ﻭﻻ ﻳﻮﺟﺪ ﰲ ﺍﳋﺎﺭﺝ ﺇﻻ ﻣﻌﻴﻨﺎ ﳐﺘﺼﺎ .ﻓﻴﺜﺒﺖ ﰲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﻪ .ﺑﻞ ﻟﻮ ﻗﻴﻞ :ﻏﻀﺐ ﻣﺎﻟﻚ ﺧﺎﺯﻥ ﺍﻟﻨﺎﺭ ﻭﻏﻀﺐ ﻏﲑﻩ ﻣﻦ ﺍﳌﻼﺋﻜﺔ -ﱂ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳑﺎﺛﻼ ﻟﻜﻴﻔﻴﺔ ﻏﻀﺐ ﺍﻵﺩﻣﻴﲔ ،ﻷﻥ ﺍﳌﻼﺋﻜﺔ ﻟﻴﺴﻮﺍ ﻣﻦ ﺍﻷﺧﻼﻁ ﺍﻷﺭﺑﻌﺔ ،ﺣﱴ ﺗﻐﻠﻲ ﺩﻣﺎﺀ ﻗﻠﻮﻢ ﻛﻤﺎ ﻳﻐﻠﻲ ﺩﻡ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﻏﻀﺒﻪ. ﻓﻐﻀﺐ ﺍﷲ ﺃﻭﱃ. ﻭﻗﺪ ﻧﻔﻰ ﺍﳉﻬﻢ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﻛﻞ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﻧﻔﺴﻪ ،ﻣﻦ ﻛﻼﻣﻪ ﻭﺭﺿﺎﻩ ﻭﻏﻀﺒﻪ ﻭﺣﺒﻪ ﻭﺑﻐﻀﻪ ﻭﺃﺳﻔﻪ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﻗﺎﻟﻮﺍ :ﺇﳕﺎ ﻫﻲ ﺃﻣﻮﺭ ﳐﻠﻮﻗﺔ ﻣﻨﻔﺼﻠﺔ ﻋﻨﻪ ،ﻟﻴﺲ ﻫﻮ ﰲ ﻧﻔﺴﻪ ﻣﺘﺼﻔﺎ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ !! ﻭﻋﺎﺭﺽ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺼﻔﺎﺗﻴﺔ ﺍﺑﻦ ﻛﻼﺏ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ،ﻓﻘﺎﻟﻮﺍ :ﻻ ﻳﻮﺻﻒ ﺍﷲ ﺑﺸﻲﺀ ﻳﺘﻌﻠﻖ ﲟﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﺗﻪ ﺃﺻﻼ] ،ﻭ[ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺻﻔﺎﺕ ﻻﺯﻣﺔ ﻟﺬﺍﺗﻪ ،ﻗﺪﳝﺔ ﺃﺯﻟﻴﺔ ،ﻓﻼ ﻳﺮﺿﻰ ﰲ ﻭﻗﺖ ﺩﻭﻥ ﻭﻗﺖ ،ﻭﻻ ﻳﻐﻀﺐ ﰲ ﻭﻗﺖ ﺩﻭﻥ ﻭﻗﺖ .ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺣﺪﻳﺚ ٥٢٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺸﻔﺎﻋﺔ} :ﺇﻥ ﺭﰊ ﻗﺪ ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﻏﻀﺒﺎ ﱂ ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﻪ ،ﻭﻟﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ{ ).(١ ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ
t
ﻋﻦ ﺍﻟﻨﱯ
r
}ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻷﻫﻞ
ﺍﳉﻨﺔ :ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ .ﻓﻴﻘﻮﻟﻮﻥ :ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ﻭﺍﳋﲑ ﰲ ﻳﺪﻳﻚ .ﻓﻴﻘﻮﻝ :ﻫﻞ ﺭﺿﻴﺘﻢ ؟ ﻓﻴﻘﻮﻟﻮﻥ :ﻭﻣﺎ ﻟﻨﺎ ﻻ ﻧﺮﺿﻰ ﻳﺎ ﺭﺏ ﻭﻗﺪ ﺃﻋﻄﻴﺘﻨﺎ ﻣﺎ ﱂ ﺗﻌﻂ ﺃﺣﺪﺍ ﻣﻦ ﺧﻠﻘﻚ ! ﻓﻴﻘﻮﻝ :ﺃﻻ ﺃﻋﻄﻴﻜﻢ ﺃﻓﻀﻞ ﻣﻦ ﺫﻟﻚ ؟ ﻓﻴﻘﻮﻟﻮﻥ :ﻳﺎ ﺭﺏ ،ﻭﺃﻱ ﺷﻲﺀ ﺃﻓﻀﻞ ﻣﻦ ﺫﻟﻚ ؟ ﻓﻴﻘﻮﻝ :ﺃﺣﻞ ﻋﻠﻴﻜﻢ ﺭﺿﻮﺍﱐ ،ﻓﻼ ﺃﺳﺨﻂ ﻋﻠﻴﻜﻢ ﺑﻌﺪﻩ ﺃﺑﺪﺍ{ ).(٢ ﻓﻴﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﻧﻪ ﳛﻞ ﺭﺿﻮﺍﻧﻪ ﰲ ﻭﻗﺖ ﺩﻭﻥ ﻭﻗﺖ ،ﻭﺃﻧﻪ ﻗﺪ ﳛﻞ ﺭﺿﻮﺍﻧﻪ ﰒ ﻳﺴﺨﻂ، ﻛﻤﺎ ﳛﻞ ﺍﻟﺴﺨﻂ ﰒ ﻳﺮﺿﻰ ،ﻟﻜﻦ ﻫﺆﻻﺀ ﺃﺣﻞ ﻋﻠﻴﻬﻢ ﺭﺿﻮﺍﻧﺎ ﻻ ﻳﺘﻌﻘﺒﻪ ﺳﺨﻂ. ﻭﻫﻢ ﻗﺎﻟﻮﺍ :ﻻ ﻳﺘﻜﻠﻢ ﺇﺫﺍ ﺷﺎﺀ ،ﻭﻻ ﻳﻀﺤﻚ ﺇﺫﺍ ﺷﺎﺀ ،ﻭﻻ ﻳﻐﻀﺐ ﺇﺫﺍ ﺷﺎﺀ ،ﻭﻻ ﻳﺮﺿﻰ ﺇﺫﺍ ﺷﺎﺀ ،ﺑﻞ ﺇﻣﺎ ﺃﻥ ﳚﻌﻠﻮﺍ ﺍﻟﺮﺿﻰ ﻭﺍﻟﻐﻀﺐ ﻭﺍﳊﺐ ﻭﺍﻟﺒﻐﺾ ﻫﻮ ﺍﻹﺭﺍﺩﺓ ،ﺃﻭ ﳚﻌﻠﻮﻫﺎ ﺻﻔﺎﺕ ﺃﺧﺮﻯ ،ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻓﻼ ﻳﺘﻌﻠﻖ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻻ ﲟﺸﻴﺌﺘﻪ ﻭﻻ ﺑﻘﺪﺭﺗﻪ ،ﺇﺫ ﻟﻮ ﺗﻌﻠﻘﺖ ﺑﺬﻟﻚ ﻟﻜﺎﻥ ﳏﻼ ﻟﻠﺤﻮﺍﺩﺙ !! ﻓﻨﻔﻰ ﻫﺆﻻﺀ ﺍﻟﺼﻔﺎﺕ ]ﺍﻟﻔﻌﻠﻴﺔ[
)(٣
ﺍﻟﺬﺍﺗﻴﺔ ﺬﺍ
ﺍﻷﺻﻞ ،ﻛﻤﺎ ﻧﻔﻰ ﺃﻭﻟﺌﻚ ﺍﻟﺼﻔﺎﺕ ﻣﻄﻠﻘﺎ ﺑﻘﻮﳍﻢ ﻟﻴﺲ ﳏﻼ ﻟﻸﻋﺮﺍﺽ .ﻭﻗﺪ ﻳﻘﺎﻝ :ﺑﻞ ﻫﻲ ﺃﻓﻌﺎﻝ ،ﻭﻻ ﺗﺴﻤﻰ ﺣﻮﺍﺩﺙ ،ﻛﻤﺎ ﲰﻴﺖ ﺗﻠﻚ ﺻﻔﺎﺕ ،ﻭﱂ ﺗﺴﻢ ﺃﻋﺮﺍﺿﺎ .ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻭﻟﻜﻦ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﱂ ﳚﻤﻊ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺼﻔﺎﺕ ﰲ ﺍﳌﺨﺘﺼﺮ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ،ﻭﻛﺬﻟﻚ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻘﺪﺭ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﱂ ﻳﻌﱳ ﻓﻴﻪ ﺑﺘﺮﺗﻴﺐ. ﻭﺃﺣﺴﻦ ﻣﺎ ﻳﺮﺗﺐ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺟﻮﺍﺏ ﺍﻟﻨﱯ rﳉﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ، ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٤٣٥ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩٤ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ). (٢٤٣٤ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٧٠٨٠ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (٢٨٢٩ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﳉﻨﺔ )، (٢٥٥٥ ﺃﲪﺪ ). (٨٨/٣ ) (3ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﻌﻘﻠﻴﺔ ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٢٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺣﲔ ﺳﺄﻟﻪ ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻓﻘﺎﻝ} :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ{ ) ، (١ﺍﳊﺪﻳﺚ -ﻓﻴﺒﺪﺃ ﺑﺎﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺬﻟﻚ ،ﰒ ﺑﺎﻟﻜﻼﻡ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ،ﰒ ﻭﰒ ،ﺇﱃ ﺁﺧﺮﻩ.
ﺼﺤﺎﺑﺔِ ﺍﻟﱠﺜﻨﺎﺀُ ﻋﻠﹶﻰ ﺍﻟ
ﺼﺤﺎﺑﺔِ ﻣﺎ ﻭﺭﺩ ﻣِﻦ ﺍﻟﻨﺼﻮﺹِ ﻓِﻲ ﺍﻟﱠﺜﻨﺎﺀِ ﻋﻠﹶﻰ ﺍﻟ ﻭﻗﻮﻟﻪ ) :ﻭﳓﺐ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ
r
ﻭﻻ ﻧﻔﺮﻁ ﰲ ﺣﺐ ﺃﺣﺪ ﻣﻨﻬﻢ ،ﻭﻻ ﻧﺘﱪﺃ ﻣﻦ
ﺃﺣﺪ ﻣﻨﻬﻢ .ﻭﻧﺒﻐﺾ ﻣﻦ ﻳﺒﻐﻀﻬﻢ ،ﻭﺑﻐﲑ ﺍﳋﲑ ﻳﺬﻛﺮﻫﻢ .ﻭﻻ ﻧﺬﻛﺮﻫﻢ ﺇﻻ ﲞﲑ .ﻭﺣﺒﻬﻢ ﺩﻳﻦ ﻭﺇﳝﺎﻥ ﻭﺇﺣﺴﺎﻥ ،ﻭﺑﻐﻀﻬﻢ ﻛﻔﺮ ﻭﻧﻔﺎﻕ ﻭﻃﻐﻴﺎﻥ (. ﺵ :ﻳﺸﲑ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻓﺾ ﻭﺍﻟﻨﻮﺍﺻﺐ .ﻭﻗﺪ ﺃﺛﲎ ﺍﷲ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﻫﻮ ﻭﺭﺳﻮﻟﻪ ،ﻭﺭﺿﻲ ﻋﻨﻬﻢ ،ﻭﻭﻋﺪﻫﻢ ﺍﳊﺴﲎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :
šcqà)Î6»¡¡9$#ur
çm÷Ztã (#qàÊu‘ur öNåk÷]tã ª!$# š†Å̧‘ 9`»|¡ômÎ*Î/ Nèdqãèt7¨?$# tûïÏ%©!$#ur Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$# z`ÏB tbqä9¨rF{$#
.(٢) { ÇÊÉÉÈ ãLìÏàyèø9$# ã—öqxÿø9$# y7Ï9ºsŒ 4 #Y‰t/r& !$pkŽÏù tûïÏ$Î#»yz ã•»yg÷RF{$# $ygtFøtrB “Ì•ôfs? ;M»¨Zy_ öNçlm; £‰tãr&ur ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
öNßg1t•s? ( öNæhuZ÷•t/ âä!$uHxqâ‘ Í‘$¤ÿä3ø9$# ’n?tã âä!#£‰Ï©r& ÿ¼çmyètB tûïÏ%©!$#ur 4 «!$# ãAqß™§‘ Ó‰£Jpt’C
‘ (٣) {#Y‰£Úß™ $Yè©.âﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ. ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
}* |MøtrB š•tRqãè΃$t7ムøŒÎ) šúüÏZÏB÷sßJø9$# Ç`tã ª!$# š_ÅÌu‘ ô‰s)©9
.(٤) {Íot•yf¤±9$#
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٤٩٩ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٤ﺃﲪﺪ ). (٤٢٦/٢ ) (2ﺍﻟﺘﻮﺑﺔ . ١٠٠ ) (3ﺍﻟﻔﺘﺢ . ٢٩ ) (4ﺍﻟﻔﺘﺢ . ١٨ ٥٣٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ «!$# È@‹Î6y™ ’Îû öNÍkŦàÿRr&ur óOÎgÏ9ºuqøBr'Î/ (#r߉yg»y_ur (#rã•y_$ydur (#qãZtB#uä z`ƒÏ%©!$# ¨bÎ)
} :ﻭﻗﺎﻝ ﺗﻌﺎﱃ
. ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ.(١) {4 <Ù÷èt/ âä!$u‹Ï9÷rr& öNåkÝÕ÷èt/ y7Í´¯»s9'ré& (#ÿrçŽ|ÇtR¨r (#rur#uä tûïÏ%©!$#ur Zpy_u‘yŠ ãNsàôãr& y7Í´¯»s9'ré& 4 Ÿ@tG»s%ur Ëx÷Gxÿø9$# È@ö6s% `ÏB t,xÿRr& ô`¨B Oä3YÏB “ÈqtGó¡o„ Ÿw}
:ﻭﻗﺎﻝ ﺗﻌﺎﱃ
.(٢) {ÇÊÉÈ ×Ž•Î7yz tbqè=yJ÷ès? $yJÎ/ ª!$#ur 4 4Óo_ó¡çtø:$# ª!$# y‰tãur yxä.ur 4 (#qè=tG»s%ur ߉÷èt/ .`ÏB (#qà)xÿRr& tûïÏ%©!$# z`ÏiB $ZRºuqôÊÍ‘ur «!$# z`ÏiB WxôÒsù tbqäótGö6tƒ óOÎgÏ9ºuqøBr&ur öNÏdÌ•»tƒÏŠ `ÏB (#qã_Ì•÷zé& tûïÏ%©!$# tûïÌ•Éf»ygßJø9$# Ïä!#t•s)àÿù=Ï9
}
ö/ʼnÏ=ö7s% `ÏB z`»yJƒM}$#ur u‘#¤$!$# râä§qt7s? tûïÏ%©!$#ur ÇÑÈ tbqè%ω»¢Á9$# ãNèd š•Í´¯»s9'ré& 4 ÿ¼ã&s!qß™u‘ur ©!$# tbrçŽÝÇZtƒur
öNÍkŦàÿRr& #’n?tã šcrã•ÏO÷sãƒur (#qè?ré& !$£JÏiB Zpy_%tn öNÏdÍ‘r߉߹ ’Îû tbr߉Ågs† Ÿwur öNÍköŽs9Î) t•y_$yd ô`tB tbq™7Ïtä† šúïÏ%©!$#ur ÇÒÈ šcqßsÎ=øÿßJø9$# ãNèd š•Í´¯»s9'ré'sù ¾ÏmÅ¡øÿtR £xä© s-qム`tBur 4 ×p|¹$|Áyz öNÍkÍ5 tb%x. öqs9ur ’Îû ö@yèøgrB Ÿwur Ç`»yJƒM}$$Î/ $tRqà)t7y™ šúïÏ%©!$# $oYÏRºuq÷z\}ur $oYs9 ö•Ïÿøî$# $uZ-/u‘ šcqä9qà)tƒ öNÏdω÷èt/ .`ÏB râä!%y`
.(٣) {ÇÊÉÈ îLìÏm§‘ Ô$râäu‘ y7¨RÎ) !$oY-/u‘ (#qãZtB#uä tûïÏ%©#Ïj9 yxÏî $uZÎ/qè=è% ، ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﺑﻌﺪﻫﻢ،ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺗﺘﻀﻤﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺗﺘﻀﻤﻦ ﺃﻥ ﻫﺆﻻﺀ ﻫﻢ،ﻢ ﻏﻼ ﳍﻢ ﻭﻳﺴﺄﻟﻮﻥ ﺍﷲ ﺃﻥ ﻻ ﳚﻌﻞ ﰲ ﻗﻠﻮ،ﻳﺴﺘﻐﻔﺮﻭﻥ ﳍﻢ ﻓﻤﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻏﻞ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﱂ ﻳﺴﺘﻐﻔﺮ ﳍﻢ ﻻ ﻳﺴﺘﺤﻖ ﰲ ﺍﻟﻔﻲﺀ.ﺍﳌﺴﺘﺤﻘﻮﻥ ﻟﻠﻔﻲﺀ ﻛﺎﻥ ﺑﲔ ﺧﺎﻟﺪ ﺑﻦ:ﻗﺎﻝ
t
ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ. ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ،ﻧﺼﻴﺒﺎ
}ﻻ ﺗﺴﺒﻮﺍ ﺃﺣﺪﺍr ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ، ﻓﺴﺒﻪ ﺧﺎﻟﺪ،ﺍﻟﻮﻟﻴﺪ ﻭﺑﲔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺷﻲﺀ ﻣﺎ ﺃﺩﺭﻙ ﻣﺪ ﺃﺣﺪﻫﻢ ﻭﻻ، ﻓﺈﻥ ﺃﺣﺪﻛﻢ ﻟﻮ ﺃﻧﻔﻖ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ،ﻣﻦ ﺃﺻﺤﺎﰊ
. ٧٢ ( ﺍﻷﻧﻔﺎﻝ1) . ١٠ ( ﺍﳊﺪﻳﺪ2) . ١٠ - ٨ ( ﺍﳊﺸﺮ3) ٥٣١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻧﺼﻴﻔﻪ{ ) .(٢) (١ﺍﻧﻔﺮﺩ ﻣﺴﻠﻢ ﺑﺬﻛﺮ ﺳﺐ ﺧﺎﻟﺪ ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ،ﺩﻭﻥ ﺍﻟﺒﺨﺎﺭﻱ .ﻓﺈﻥ ﺍﻟﻨﱯ
r
ﻳﻘﻮﻝ ﳋﺎﻟﺪ ﻭﳓﻮﻩ} :ﻻ ﺗﺴﺒﻮﺍ ﺃﺻﺤﺎﰊ{ ) ، (٣ﻳﻌﲏ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﺃﻣﺜﺎﻟﻪ ،ﻷﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﳓﻮﻩ ﻫﻢ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ﻣﻦ ﻗﺒﻞ ﺍﻟﻔﺘﺢ ﻭﻗﺎﺗﻠﻮﺍ ،ﻭﻫﻢ ﺃﻫﻞ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ،ﻓﻬﻢ ﺃﻓﻀﻞ ﻭﺃﺧﺺ ﺑﺼﺤﺒﺘﻪ ﳑﻦ ﺃﺳﻠﻢ ﺑﻌﺪ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ﺑﻌﺪ ﺍﳊﺪﻳﺒﻴﺔ ،ﻭﺑﻌﺪ ﻣﺼﺎﳊﺔ ﺍﻟﻨﱯ
r
ﺃﻫﻞ ﻣﻜﺔ ،ﻭﻣﻨﻬﻢ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ،ﻭﻫﺆﻻﺀ
ﺃﺳﺒﻖ ﳑﻦ ﺗﺄﺧﺮ ﺇﺳﻼﻣﻬﻢ ﺇﱃ ﻓﺘﺢ ﻣﻜﺔ ،ﻭﲰﻮﺍ ﺍﻟﻄﻠﻘﺎﺀ ،ﻣﻨﻬﻢ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻭﺍﺑﻨﺎﻩ ﻳﺰﻳﺪ ﻭﻣﻌﺎﻭﻳﺔ. ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻰ ﻣﻦ ﻟﻪ ﺻﺤﺒﺔ ﺃﺧﺮﻯ ﺃﻥ ﻳﺴﺐ ﻣﻦ ﻟﻪ ﺻﺤﺒﺔ ﺃﻭﱃ ،ﻻﻣﺘﻴﺎﺯﻫﻢ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺼﺤﺒﺔ ﲟﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺸﺮﻛﻮﻫﻢ ﻓﻴﻪ ،ﺣﱴ ﻟﻮ ﺃﻧﻔﻖ ﺃﺣﺪﻫﻢ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ ﻣﺎ ﺑﻠﻎ ﻣﺪ ﺃﺣﺪﻫﻢ ﻭﻻ ﻧﺼﻴﻔﻪ. ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻝ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ﺑﻌﺪ ﺍﳊﺪﻳﺒﻴﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﻓﺘﺢ ﻣﻜﺔ -ﻓﻜﻴﻒ ﺣﺎﻝ ﻣﻦ ﻟﻴﺲ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﲝﺎﻝ ﻣﻊ ﺍﻟﺼﺤﺎﺑﺔ ؟ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ. ﻭﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ -ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ -ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻧﻔﻘﻮﺍ ﻣﻦ ﻗﺒﻞ ﺍﻟﻔﺘﺢ ﻭﻗﺎﺗﻠﻮﺍ ،ﻭﺃﻫﻞ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ﻛﻠﻬﻢ ﻣﻨﻬﻢ ،ﻭﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ. ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺻﻠﻰ ﺇﱃ ﺍﻟﻘﺒﻠﺘﲔ ،ﻭﻫﺬﺍ ﺿﻌﻴﻒ .ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻨﺴﻮﺧﺔ ﻟﻴﺲ ﲟﺠﺮﺩﻩ ﻓﻀﻴﻠﺔ ،ﻷﻥ ﺍﻟﻨﺴﺦ ﻟﻴﺲ ﻣﻦ ﻓﻌﻠﻬﻢ ،ﻭﱂ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻔﻀﻴﻞ ﺑﻪ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ،ﻛﻤﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﺘﻔﻀﻴﻞ ﺑﺎﻟﺴﺒﻖ ﺇﱃ ﺍﻹﻧﻔﺎﻕ ﻭﺍﳉﻬﺎﺩ ﻭﺍﳌﺒﺎﻳﻌﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺖ ﺍﻟﺸﺠﺮﺓ. ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٧٠ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٥٤١ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٨٦١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٥٨ﺃﲪﺪ ). (٥٥/٣ ) (2ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٢٧٣ : ٢ﻭﺻﺤﺤﻨﺎ ﻟﻔﻈﻪ ﻫﻨﺎ ﻣﻨﻪ . ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٧٠ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٥٤١ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٨٦١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٥٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٦١ﺃﲪﺪ ). (٥٥/٣ ٥٣٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﻣﺎ ﻣﺎ ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﱯ rﺃﻧﻪ ﻗﺎﻝ} :ﺃﺻﺤﺎﰊ ﻛﺎﻟﻨﺠﻮﻡ ،ﺑﺄﻳﻬﻢ ﺍﻗﺘﺪﻳﺘﻢ ﺍﻫﺘﺪﻳﺘﻢ{ - ﻓﻬﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ،ﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ :ﻫﺬﺍ ﺣﺪﻳﺚ ﻻ ﻳﺼﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ
r
ﻭﻟﻴﺲ ﻫﻮ ﰲ
ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﳌﻌﺘﻤﺪﺓ ).(١ ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ،ﻗﺎﻝ :ﻗﻴﻞ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ :ﺇﻥ ﻧﺎﺳﺎ ﻳﺘﻨﺎﻭﻟﻮﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ
r
ﺣﱴ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ! ﻓﻘﺎﻟﺖ ) :ﻭﻣﺎ ﺗﻌﺠﺒﻮﻥ ﻣﻦ ﻫﺬﺍ ! ﺍﻧﻘﻄﻊ
ﻋﻨﻬﻢ ﺍﻟﻌﻤﻞ ،ﻓﺄﺣﺐ ﺍﷲ ﺃﻥ ﻻ ﻳﻘﻄﻊ ﻋﻨﻬﻢ ﺍﻷﺟﺮ (. ﻭﺭﻭﻯ ﺍﺑﻦ ﺑﻄﻪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃﻧﻪ ﻗﺎﻝ ) :ﻻ ﺗﺴﺒﻮﺍ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﻓﻠﻤﻘﺎﻡ ﺃﺣﺪﻫﻢ ﺳﺎﻋﺔ -ﻳﻌﲏ ﻣﻊ ﺍﻟﻨﱯ
r
r
-ﺧﲑ ﻣﻦ ﻋﻤﻞ ﺃﺣﺪﻛﻢ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ( .ﻭﰲ
ﺭﻭﺍﻳﺔ ﻭﻛﻴﻊ ) :ﺧﲑ ﻣﻦ ﻋﺒﺎﺩﺓ ﺃﺣﺪﻛﻢ ﻋﻤﺮﻩ (. ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﻭﻏﲑﻩ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ rﻗﺎﻝ} :ﺧﲑ ﺍﻟﻨﺎﺱ ﻗﺮﱐ ،ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻢ ،ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻢ " ﻗﺎﻝ ﻋﻤﺮﺍﻥ :ﻓﻼ ﺃﺩﺭﻱ :ﺃﺫﻛﺮ ﺑﻌﺪ ﻗﺮﻧﻪ ﻗﺮﻧﲔ ﺃﻭ ﺛﻼﺛﺔ؟{ ) ، (٢ﺍﳊﺪﻳﺚ. ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ،ﺃﻥ ﺍﻟﻨﱯ
r
ﻗﺎﻝ} :ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺃﺣﺪ ﺑﺎﻳﻊ
ﲢﺖ ﺍﻟﺸﺠﺮﺓ{ ).(٣ ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :
’Îû çnqãèt7¨?$# šúïÏ%©!$# Í‘$|ÁRF{$#ur šúïÌ•Éf»ygßJø9$#ur ÄcÓÉ<¨Z9$# ’n?tã ª!$# šU$¨? ‰s)©9
™ (٤) {Íot•ó¡ãèø9$# Ïptã$yﺍﻵﻳﺎﺕ. ) (1ﺫﻛﺮﻩ ﺍﻟﺬﻫﱯ ﰲ ﺍﳌﻴﺰﺍﻥ ١٩١ : ١ﰲ ﺗﺮﲨﺔ " ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳍﺎﴰﻲ ﺍﻟﻘﺎﺿﻲ " ،ﻭﻫﻮ ﳑﻦ ﻳﻀﻊ ﺍﳊﺪﻳﺚ ،ﻭﻳﺮﻭﻱ ﺃﺣﺎﺩﻳﺚ ﻻ ﺃﺻﻞ ﳍﺎ ،ﻭﻭﺻﻒ ﺍﻟﺬﻫﱯ ﻫﺬﺍ ﺍﳋﱪ ﺑﺄﻧﻪ ﻣﻦ ﺑﻼﻳﺎ ﺟﻌﻔﺮ . ) (2ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٥٣٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢٢١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٨٠٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٥٧ﺃﲪﺪ ). (٤٢٦/٤ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٨٦٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٥٣ﺃﲪﺪ ). (٣٥٠/٣ ) (4ﺍﻟﺘﻮﺑﺔ . ١١٧ ٥٣٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﻘﺪ ﺻﺪﻕ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ
t
ﰲ ﻭﺻﻔﻬﻢ ،ﺣﻴﺚ ﻗﺎﻝ ) :ﺇﻥ ﺍﷲ ﻧﻈﺮ ﰲ ﻗﻠﻮﺏ
ﺍﻟﻌﺒﺎﺩ ،ﻓﻮﺟﺪ ﻗﻠﺐ ﳏﻤﺪ ﺧﲑ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ،ﻓﺎﺻﻄﻔﺎﻩ ﻟﻨﻔﺴﻪ ،ﻭﺍﺑﺘﻌﺜﻪ ﺑﺮﺳﺎﻟﺘﻪ ،ﰒ ﻧﻈﺮ ﰲ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ﺑﻌﺪ ﻗﻠﺐ ﳏﻤﺪ
r
ﻓﹶﻮﺟﺪ ﻗﹸﻠﹸﻮﺏ ﺃﹶﺻﺤﺎﺑِﻪِ ﺧﻴﺮ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﹾﻌِﺒﺎﺩِ ،ﻓﹶﺠﻌﻠﹶﻬﻢ ﻭﺯﺭﺍﺀَ
ﻧﺒِﻴﻪِ ،ﻳﻘﹶﺎﺗِﻠﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺩِﻳﻨِﻪِ ،ﻓﹶﻤﺎ ﺭﺁﻩ ﺍﻟﹾﻤﺴﻠِﻤﻮﻥﹶ ﺣﺴﻨﺎ ﻓﹶﻬﻮ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﺣﺴﻦ ،ﻭﻣﺎ ﺭﺃﹶﻭﻩ ﺳﻴﺌﹰﺎ ﻓﹶﻬﻮ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﺳﻴﺊﹲ( .ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ) :ﻭﻗﹶﺪ ﺭﺃﹶﻯ ﺃﹶﺻﺤﺎﺏ ﻣﺤﻤﺪٍ ﺟﻤِﻴﻌﺎ ﺃﹶﻥﹾ ﻳﺴﺘﺨﻠِﻔﹸﻮﺍ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ(. ﻭﺗﻘﹶﺪﻡ ﻗﹶﻮﻝﹸ ﺍﺑﻦِ ﻣﺴﻌﻮﺩٍ " :ﻣﻦ ﻛﹶﺎﻥﹶ ﻣِﻨﻜﹸﻢ ﻣﺴﺘﻨﺎ ﻓﹶﻠﹾﻴﺴﺘﻦ ﺑِﻤﻦ ﻗﹶﺪ ﻣﺎﺕ ." ..ﺇِﻟﹶﺦ ،ﻋِﻨﺪ ﻗﹶﻮﻝِ ﺍﻟﺸﻴﺦِ " :ﻭﻧﺘﺒِﻊ ﺍﻟﺴﻨﺔﹶ ﻭﺍﻟﹾﺠﻤﺎﻋﺔﹶ ". ﻓﹶﻤﻦ ﺃﹶﺿﻞﱡ ﻣِﻤﻦ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ ]ﺣِﻘﹾﺪ [ﻋﻠﹶﻰ ﺧِﻴﺎﺭِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﺳﺎﺩﺍﺕِ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺑﻌﺪ ﺍﻟﻨﺒِﻴﲔ ؟ ﺑﻞﹾ ﻗﹶﺪ ﻓﹶﻀﻠﹶﻬﻢ ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑِﺨﺼﻠﹶﺔٍ ،ﻗِﻴﻞﹶ ﻟِﻠﹾﻴﻬﻮﺩِ :ﻣﻦ ﺧﻴﺮ ﺃﹶﻫﻞِ ﻣِﻠﱠﺘِﻜﹸﻢ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﺃﹶﺻﺤﺎﺏ ﻣﻮﺳﻰ ،ﻭﻗِﻴﻞﹶ ﻟِﻠﻨﺼﺎﺭﻯ :ﻣﻦ ﺧﻴﺮ ﺃﹶﻫﻞِ ﻣِﻠﱠﺘِﻜﹸﻢ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﺃﹶﺻﺤﺎﺏ ﻋِﻴﺴﻰ، ﻭﻗِﻴﻞﹶ ﻟِﻠﺮﺍﻓِﻀﺔِ :ﻣﻦ ﺷﺮ ﺃﹶﻫﻞِ ﻣِﻠﱠﺘِﻜﹸﻢ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﺃﹶﺻﺤﺎﺏ ﻣﺤﻤﺪٍ !! ﻟﹶﻢ ﻳﺴﺘﺜﹾﻨﻮﺍ ﻣِﻨﻬﻢ ﺇِﻟﱠﺎ ﺍﻟﹾﻘﹶﻠِﻴﻞﹶ، ﻭﻓِﻴﻤﻦ ﺳﺒﻮﻫﻢ ﻣﻦ ﻫﻮ ﺧﻴﺮ ﻣِﻤﻦِ ﺍﺳﺘﺜﹾﻨﻮﻫﻢ ﺑِﺄﹶﺿﻌﺎﻑٍ ﻣﻀﺎﻋﻔﹶﺔٍ. ﻭﻗﹶﻮﻟﹸﻪ " :ﻭﻟﹶﺎ ﻧﻔﹶﺮﻁﹸ ﻓِﻲ ﺣﺐ ﺃﹶﺣﺪٍ ﻣِﻨﻬﻢ - " ﺃﹶﻱ ﻟﹶﺎ ﻧﺘﺠﺎﻭﺯ ﺍﻟﹾﺤﺪ ﻓِﻲ ﺣﺐ ﺃﹶﺣﺪٍ ﻣِﻨﻬﻢ، ﻛﹶﻤﺎ ﺗﻔﹾﻌﻞﹸ ﺍﻟﺸﻴﻌﺔﹸ ،ﻓﹶﻨﻜﹸﻮﻥﹸ ﻣِﻦ ﺍﻟﹾﻤﻌﺘﺪِﻳﻦ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ :ﻳﺎ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜِﺘﺎﺏِ ﻟﹶﺎ ﺗﻐﻠﹸﻮﺍ ﻓِﻲ ﺩِﻳﻨِﻜﹸﻢ.(١)
ﺼﺤﺎﺑﺔِ ﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟﺘﺒﺮﺅ ﻣِﻦ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟ
ﻭﻗﹶﻮﻟﹸﻪ " :ﻭﻟﹶﺎ ﻧﺘﺒﺮﺃﹸ ﻣِﻦ ﺃﹶﺣﺪٍ ﻣِﻨﻬﻢ - " ﻛﹶﻤﺎ ﻓﹶﻌﻠﹶﺖِ ﺍﻟﺮﺍﻓِﻀﺔﹸ ! ﻓﹶﻌِﻨﺪﻫﻢ ﻟﹶﺎ ﻭﻟﹶﺎﺀَ ﺇِﻟﱠﺎ ﺑِﺒﺮﺍﺀٍ، ﺃﹶﻱ ﻟﹶﺎ ﻳﺘﻮﻟﱠﻰ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺒﻴﺖِ ﺣﺘﻰ ﻳﺘﺒﺮﺃﹶ ﻣِﻦ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ !! ﻭﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻳﻮﺍﻟﹸﻮﻧﻬﻢ ﻛﹸﻠﱠﻬﻢ ،ﻭﻳﻨﺰِﻟﹸﻮﻧﻬﻢ ﻣﻨﺎﺯِﻟﹶﻬﻢ ﺍﻟﱠﺘِﻲ ﻳﺴﺘﺤِﻘﱡﻮﻧﻬﺎ ،ﺑِﺎﻟﹾﻌﺪﻝِ ﻭﺍﻟﹾﺈِﻧﺼﺎﻑِ ،ﻟﹶﺎ ﺑِﺎﻟﹾﻬﻮﻯ ﻭﺍﻟﺘﻌﺼﺐِ .ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﻛﹸﻠﱠﻪ ﻣِﻦ ﺍﻟﹾﺒﻐﻲِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣﺠﺎﻭﺯﺓﹸ ﺍﻟﹾﺤﺪ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
) (1ﺍﻟﻨﺴﺎﺀِ . ١٧١ : ٥٣٤
$yJsù
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ óOßgoY÷•t/ $JŠøót/ ÞOù=Ïèø9$# ãNèduä!%y` $tB ω÷èt/ .`ÏB žwÎ) (#þqàÿn=tG÷z$#
.(١) {4ﻭﻫﺬﹶﺍ ﻣﻌﻨﻰ ﻗﹶﻮﻝِ ﻣﻦ ﻗﹶﺎﻝﹶ ﻣِﻦ
ﺍﻟﺴﻠﹶﻒِ :ﺍﻟﺸﻬﺎﺩﺓﹸ ﺑِﺪﻋﺔﹲ ،ﻭﺍﻟﹾﺒﺮﺍﺀَﺓﹸ ﺑِﺪﻋﺔﹲ .ﻳﺮﻭﻯ ﺫﹶﻟِﻚ ﻋﻦ ﺟﻤﺎﻋﺔٍ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ ،ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﺘﺎﺑِﻌِﲔ ،ﻣِﻨﻬﻢ :ﺃﹶﺑﻮ ﺳﻌِﻴﺪٍ ﺍﻟﹾﺨﺪﺭِﻱ ،ﻭﺍﻟﹾﺤﺴﻦ ﺍﻟﹾﺒﺼﺮِﻱ ،ﻭﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﻨﺨﻌِﻲ ،ﻭﺍﻟﻀﺤﺎﻙ، ﻭﻏﹶﻴﺮﻫﻢ. ﻭﻣﻌﻨﻰ ﺍﻟﺸﻬﺎﺩﺓِ :ﺃﹶﻥﹾ ﻳﺸﻬﺪ ﻋﻠﹶﻰ ﻣﻌﻴﻦٍ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﺃﹶﻧﻪ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ،ﺃﹶﻭ ﺃﹶﻧﻪ ﻛﹶﺎﻓِﺮ، ﺑِﺪﻭﻥِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﻤﺎ ﺧﺘﻢ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﺑِﻪِ. ﻭﻗﹶﻮﻟﹸﻪ :ﻭﺣﺒﻬﻢ ﺩِﻳﻦ ﻭﺇِﳝﺎﻥﹲ ﻭﺇِﺣﺴﺎﻥﹲ -ﻟِﺄﹶﻧﻪ ﺍﻣﺘِﺜﹶﺎﻝﹲ ﻟِﺄﹶﻣﺮِ ﺍﻟﻠﱠﻪِ ﻓِﻴﻤﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺍﻟﻨﺼﻮﺹِ. ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣِﺬِﻱ ﻋﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻣﻐﻔﱠﻞٍ ،ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻳﻘﹸﻮﻝﹸ} :ﺍﻟﻠﱠﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺃﹶﺻﺤﺎﺑِﻲ ،ﻟﹶﺎ ﺗﺘﺨِﺬﹸﻭﻫﻢ ﻏﹶﺮﺿﺎ ]ﺑﻌﺪِﻱ[ ،ﻓﹶﻤﻦ ﺃﹶﺣﺒﻬﻢ ﻓﹶﺒِﺤﺒﻲ ﺃﹶﺣﺒﻬﻢ ،ﻭﻣﻦ ﺃﹶﺑﻐﻀﻬﻢ ﻓﹶﺒِﺒﻐﻀِﻲ ﺃﹶﺑﻐﻀﻬﻢ ،ﻭﻣﻦ ﺁﺫﹶﺍﻫﻢ ﻓﹶﻘﹶﺪ ﺁﺫﹶﺍﻧِﻲ ،ﻭﻣﻦ ﺁﺫﹶﺍﻧِﻲ ﻓﹶﻘﹶﺪ ﺁﺫﹶﻯ ﺍﻟﻠﱠﻪ ،ﻭﻣﻦ ﺁﺫﹶﻯ ﺍﻟﻠﱠﻪ ﻳﻮﺷِﻚ ﺃﹶﻥﹾ ﻳﺄﹾﺧﺬﹶﻩ.(٢) { ﻭﺗﺴﻤِﻴﺔﹸ ﺣﺐ ﺍﻟﺼﺤﺎﺑﺔِ ﺇِﳝﺎﻧﺎ ﻣﺸﻜِﻞﹲ ﻋﻠﹶﻰ ﺍﻟﺸﻴﺦِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺤﺐ ﻋﻤﻞﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ، ﻭﻟﹶﻴﺲ ﻫﻮ ﺍﻟﺘﺼﺪِﻳﻖ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﹾﻌﻤﻞﹸ ﺩﺍﺧِﻠﹰﺎ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﳝﺎﻥِ .ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﻓِﻲ ﻛﹶﻠﹶﺎﻣِﻪِ :ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻫﻮ ﺍﻟﹾﺈِﻗﹾﺮﺍﺭ ﺑِﺎﻟﻠﱢﺴﺎﻥِ ﻭﺍﻟﺘﺼﺪِﻳﻖ ﺑِﺎﻟﹾﺠﻨﺎﻥِ ،ﻭﻟﹶﻢ ﻳﺠﻌﻞِ ﺍﻟﹾﻌﻤﻞﹶ ﺩﺍﺧِﻠﹰﺎ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﳝﺎﻥِ، ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﻌﺮﻭﻑ ﻣِﻦ ﻣﺬﹾﻫﺐِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ،ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻫﺬِﻩِ ﺍﻟﺘﺴﻤِﻴﺔﹸ ﻣﺠﺎﺯﺍ. ﻭﻗﹶﻮﻟﹸﻪ " :ﻭﺑﻐﻀﻬﻢ ﻛﹸﻔﹾﺮ ﻭﻧِﻔﹶﺎﻕ ﻭﻃﹸﻐﻴﺎﻥﹲ " -ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺗﻜﹾﻔِﲑِ ﺃﹶﻫﻞِ ﺍﻟﹾﺒِﺪﻉِ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﻜﹸﻔﹾﺮ ﻧﻈِﲑ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﻓِﻲ ﻗﹶﻮﻟِﻪِ} :
ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Oä3øts† óO©9 `tBur
.(٣) {ÇÍÍÈ tbrã•Ïÿ»s3ø9$#ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺫﹶﻟِﻚ. ) (1ﺍﻟﹾﺠﺎﺛِﻴﺔِ . ١٧ : ) (2ﺍﻟﺘﺮﻣﺬﻱ ، ٣٦٠ : ٤ﻭﻗﺎﻝ " :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ،ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ " .ﻭﻗﺎﻝ ﺷﺎﺭﺣﻪ " : ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ " . ) (3ﺍﻟﹾﻤﺎﺋِﺪﺓِ . ٤٤ : ٥٣٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺛﹸﺒﻮﺕ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔِ ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑِﺎﻟﻨﺺ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻧﺜﹾﺒِﺖ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔﹶ ﺑﻌﺪ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺃﹶﻭﻟﹰﺎ ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖِ tﺗﻔﹾﻀِﻴﻠﹰﺎ ﻟﹶﻪ ﻭﺗﻘﹾﺪِﳝﺎ ﻋﻠﹶﻰ ﺟﻤِﻴﻊِ ﺍﻟﹾﺄﹸﻣﺔِ (. ﺵ :ﺍﺧﺘﻠﹶﻒ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻓِﻲ ﺧِﻠﹶﺎﻓﹶﺔِ ﺍﻟﺼﺪﻳﻖِ
t
ﻫﻞﹾ ﻛﹶﺎﻧﺖ ﺑِﺎﻟﻨﺺ ،ﺃﹶﻭ ﺑِﺎﻟِﺎﺧﺘِﻴﺎﺭِ ؟
ﻓﹶﺬﹶﻫﺐ ﺍﻟﹾﺤﺴﻦ ﺍﻟﹾﺒﺼﺮِﻱ ﻭﺟﻤﺎﻋﺔﹲ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺤﺪِﻳﺚِ ﺇِﻟﹶﻰ ﺃﹶﻧﻬﺎ ﺛﹶﺒﺘﺖ ﺑِﺎﻟﻨﺺ ﺍﻟﹾﺨﻔِﻲ ﻭﺍﻟﹾﺈِﺷﺎﺭﺓِ، ﻭﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ ﺑِﺎﻟﻨﺺ ﺍﻟﹾﺠﻠِﻲ .ﻭﺫﹶﻫﺐ ﺟﻤﺎﻋﺔﹲ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺤﺪِﻳﺚِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﺍﻟﹾﺄﹶﺷﻌﺮِﻳﺔِ ﺇِﻟﹶﻰ ﺃﹶﻧﻬﺎ ﺛﹶﺒﺘﺖ ﺑِﺎﻟِﺎﺧﺘِﻴﺎﺭِ. ﻭﺍﻟﺪﻟِﻴﻞﹸ ﻋﻠﹶﻰ ﺇِﺛﹾﺒﺎﺗِﻬﺎ ﺑِﺎﻟﻨﺺ ﺃﹶﺧﺒﺎﺭ: ﻣِﻦ ﺫﹶﻟِﻚ ﻣﺎ ﺃﹶﺳﻨﺪﻩ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻋﻦ ﺟﺒﻴﺮِ ﺑﻦِ ﻣﻄﹾﻌِﻢٍ ،ﻗﹶﺎﻝﹶ} :ﺃﹶﺗﺖِ ﺍﻣﺮﺃﹶﺓﹲ ﺍﻟﻨﺒِﻲ r ﻓﹶﺄﹶﻣﺮﻫﺎ ﺃﹶﻥﹾ ﺗﺮﺟِﻊ ﺇِﻟﹶﻴﻪِ ،ﻗﹶﺎﻟﹶﺖ :ﺃﹶﺭﺃﹶﻳﺖ ﺇِﻥﹾ ﺟِﺌﹾﺖ ﻓﹶﻠﹶﻢ ﺃﹶﺟِﺪﻙ ؟ ﻛﹶﺄﹶﻧﻬﺎ ﺗﺮِﻳﺪ ﺍﻟﹾﻤﻮﺕ ،ﻗﹶﺎﻝﹶ :ﺇِﻥﹾ ﻟﹶﻢ ﺗﺠِﺪِﻳﻨِﻲ ﻓﹶﺄﹾﺗِﻲ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ{ ) .(١ﻭﺫﹶﻛﹶﺮ ﻟﹶﻪ ﺳِﻴﺎﻗﹰﺎ ﺁﺧﺮ ،ﻭﺃﹶﺣﺎﺩِﻳﺚﹶ ﺃﹸﺧﺮ .ﻭﺫﹶﻟِﻚ ﻧﺺ ﻋﻠﹶﻰ ﺇِﻣﺎﻣﺘِﻪِ. ﻭﺣﺪِﻳﺚﹸ ﺣﺬﹶﻳﻔﹶﺔﹶ ﺑﻦِ ﺍﻟﹾﻴﻤﺎﻥِ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ } rﺍﻗﹾﺘﺪﻭﺍ ﺑِﺎﻟﻠﱠﺬﹶﻳﻦِ ﻣِﻦ ﺑﻌﺪِﻱ :ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ .(٢) {ﺭﻭﺍﻩ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﻦِ. ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻭﻋﻦ ﺃﹶﺑِﻴﻬﺎ ،ﻗﹶﺎﻟﹶﺖ} :ﺩﺧﻞﹶ ﻋﻠﹶﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻓِﻲ ﺍﻟﹾﻴﻮﻡِ ﺍﻟﱠﺬِﻱ ﺑﺪِﺉ ﻓِﻴﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺍﺩﻋِﻲ ﻟِﻲ ﺃﹶﺑﺎﻙِ ﻭﺃﹶﺧﺎﻙِ ،ﺣﺘﻰ ﺃﹶﻛﹾﺘﺐ ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ
ﻛِﺘﺎﺑﺎ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﻳﺄﹾﺑﻰ ﺍﻟﻠﱠﻪ ﻭﺍﻟﹾﻤﺴﻠِﻤﻮﻥﹶ ﺇِﻟﱠﺎ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ{ ).(٣ ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ} :ﻓﹶﻠﹶﺎ ﻳﻄﹾﻤﻊ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮِ ﻃﹶﺎﻣِﻊ. {
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٥٩ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٨٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٧٦ﺃﲪﺪ ). (٨٢/٤ ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٦٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٩٧ﺃﲪﺪ ). (٣٩٩/٥ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﺮﺿﻰ ) ، (٥٣٤٢ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٨٧ﺃﲪﺪ ). (١٤٤/٦ ٥٣٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ :ﻗﹶﺎﻝﹶ} :ﺍﺩﻋِﻲ ﻟِﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺑﻦ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﻟِﺄﹶﻛﹾﺘﺐ ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻛِﺘﺎﺑﺎ ﻟﹶﺎ ﻳﺨﺘﻠﹶﻒ ﻋﻠِﻴﻪِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ .ﻣﻌﺎﺫﹶ ﺍﻟﻠﱠﻪِ ﺃﹶﻥﹾ ﻳﺨﺘﻠِﻒ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﻓِﻲ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ{ ).(١ ﻭﺃﹶﺣﺎﺩِﻳﺚﹸ ﺗﻘﹾﺪِﳝِﻪِ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ﻣﺸﻬﻮﺭﺓﹲ ﻣﻌﺮﻭﻓﹶﺔﹲ ،ﻭﻫﻮ ﻳﻘﹸﻮﻝﹸ} :ﻣﺮﻭﺍ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ﻓﹶﻠﹾﻴﺼﻞﱢ
ﺑِﺎﻟﻨﺎﺱِ{ ).(٢
ﻭﻗﹶﺪ ﺭﻭﺟِﻊ ﻓِﻲ ﺫﹶﻟِﻚ ﻣﺮﺓﹰ ﺑﻌﺪ ﻣﺮﺓٍ ،ﻓﹶﺼﻠﱠﻰ ﺑِﻬِﻢ ﻣﺪﺓﹶ ﻣﺮﺽِ ﺍﻟﻨﺒِﻲ.r ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ
r
ﻳﻘﹸﻮﻝﹸ} :ﺑﻴﻨﺎ ﺃﹶﻧﺎ ﻧﺎﺋِﻢ
ﺭﺃﹶﻳﺘﻨِﻲ ﻋﻠﹶﻰ ﻗﹶﻠِﻴﺐٍ ،ﻋﻠﹶﻴﻬﺎ ﺩﻟﹾﻮ ،ﻓﹶﻨﺰﻋﺖ ﻣِﻨﻬﺎ ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ،ﺛﹸﻢ ﺃﹶﺧﺬﹶﻫﺎ ﺍﺑﻦ ﺃﹶﺑِﻲ ﻗﹸﺤﺎﻓﹶﺔﹶ ،ﻓﹶﻨﺰﻉ ﻣِﻨﻬﺎ ﺫﹶﻧﻮﺑﺎ ﺃﹶﻭ ﺫﹶﻧﻮﺑﻴﻦِ ،ﻭﻓِﻲ ﻧﺰﻋِﻪِ ﺿﻌﻒ ،ﻭﺍﻟﻠﱠﻪ ﻳﻐﻔِﺮ ﻟﹶﻪ ،ﺛﹸﻢ ﺍﺳﺘﺤﺎﻟﹶﺖ ﻏﹶﺮﺑﺎ ،ﻓﹶﺄﹶﺧﺬﹶﻫﺎ ﺍﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ،ﻓﹶﻠﹶﻢ ﺃﹶﺭ ﻋﺒﻘﹶﺮِﻳﺎ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻳﻔﹾﺮِﻱ ﻓﹶﺮِﻳﻪ ،ﺣﺘﻰ ﺿﺮﺏ ﺍﻟﻨﺎﺱ ﺑِﻌﻄﹶﻦٍ{ ).(٣ ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﺃﹶﻧﻪ
r
ﻗﹶﺎﻝﹶ ﻋﻠﹶﻰ ﻣِﻨﺒﺮِﻩِ} :ﻟﹶﻮ ﻛﹸﻨﺖ ﻣﺘﺨِﺬﹰﺍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺄﹶﺭﺽِ ﺧﻠِﻴﻠﹰﺎ
ﻟﹶﺎﺗﺨﺬﹾﺕ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ﺧﻠِﻴﻠﹰﺎ ،ﻟﹶﺎ ﻳﺒﻘﹶﻴﻦ ﻓِﻲ ﺍﻟﹾﻤﺴﺠِﺪِ ﺧﻮﺧﺔﹲ ﺇِﻟﱠﺎ ﺳﺪﺕ ،ﺇِﻟﱠﺎ ﺧﻮﺧﺔﹸ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ{ ).(٤ ﻭﻓِﻲ ﺳﻨﻦِ ﺃﹶﺑِﻲ ﺩﺍﻭﺩ ﻭﻏﹶﻴﺮِﻩِ ،ﻣِﻦ ﺣﺪِﻳﺚِ ﺍﻟﹾﺄﹶﺷﻌﺚِ ﻋﻦِ ﺍﻟﹾﺤﺴﻦِ ﻋﻦ ﺃﹶﺑِﻲ ﺑﻜﹾﺮﺓﹶ} ،ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ
r
ﻗﹶﺎﻝﹶ ﺫﹶﺍﺕ ﻳﻮﻡٍ :ﻣﻦ ﺭﺃﹶﻯ ﻣِﻨﻜﹸﻢ ﺭﺅﻳﺎ ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺟﻞﹲ :ﺃﹶﻧﺎ ﺭﺃﹶﻳﺖ ﻣِﻴﺰﺍﻧﺎ ﺃﹸﻧﺰِﻝﹶ ﻣِﻦ
ﺍﻟﺴﻤﺎﺀِ ،ﻓﹶﻮﺯِﻧﺖ ﺃﹶﻧﺖ ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻓﹶﺮﺟﺤﺖ ﺃﹶﻧﺖ ﺑِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﺛﹸﻢ ﻭﺯِﻥﹶ ﻋﻤﺮ ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻓﹶﺮﺟﺢ ) (1ﺃﲪﺪ ). (٤٧/٦ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٦٣٣ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ ) ، (٤١٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٧٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٢٣٢ﺃﲪﺪ ) ، (٣٤/٦ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ) ، (٤١٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٢٥٧ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٣٤ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٩٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺮﺅﻳﺎ ) ، (٢٢٨٩ﺃﲪﺪ ). (١٠٧/٢ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٩١ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٨٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٦٠ﺃﲪﺪ ). (١٨/٣ ٥٣٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻭ ﻭﺯِﻥﹶ ﻋﻤﺮ ﻭﻋﺜﹾﻤﺎﻥﹸ ،ﻓﹶﺮﺟﺢ ﻋﻤﺮ ،ﺛﹸﻢ ﺭﻓِﻊ] ﺍﻟﹾﻤِﻴﺰﺍﻥﹸ[ ،ﻓﹶﺮﺃﹶﻳﺖ ﺍﻟﹾﻜﹶﺮﺍﻫﺔﹶ ﻓِﻲ ﻭﺟﻪِ ﺍﻟﻨﺒِﻲ r ﻓﹶﻘﹶﺎﻝﹶ " :ﺧِﻠﹶﺎﻓﹶﺔﹸ ]ﻧﺒﻮﺓٍ[ ) (١ﺛﹸﻢ ﻳﺆﺗِﻲ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻣﻦ ﻳﺸﺎﺀُ{ . ﻓﹶﺒﻴﻦ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺃﹶﻥﱠ ﻭِﻟﹶﺎﻳﺔﹶ ﻫﺆﻟﹶﺎﺀِ ﺧِﻠﹶﺎﻓﹶﺔﹸ ﻧﺒﻮﺓٍ ،ﺛﹸﻢ ﺑﻌﺪ ﺫﹶﻟِﻚ ﻣﻠﹾﻚ. ﻭﻟﹶﻴﺲ ﻓِﻴﻪِ ﺫِﻛﹾﺮ ﻋﻠِﻲ t ﻟِﺄﹶﻧﻪ ﻟﹶﻢ ﻳﺠﺘﻤِﻊِ ﺍﻟﻨﺎﺱ ﻓِﻲ ﺯﻣﺎﻧِﻪِ ،ﺑﻞﹾ ﻛﹶﺎﻧﻮﺍ ﻣﺨﺘﻠِﻔِﲔ ،ﻟﹶﻢ ﻳﻨﺘﻈِﻢ ﻓِﻴﻪِ ﺧِﻠﹶﺎﻓﹶﺔﹸ ﺍﻟﻨﺒﻮﺓِ ﻭﻟﹶﺎ ﺍﻟﹾﻤﻠﹾﻚ. ﻭﺭﻭﻯ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﺃﹶﻳﻀﺎ ﻋﻦ ﺟﺎﺑِﺮٍ tﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻳﺤﺪﺙﹸ ،ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻗﹶﺎﻝﹶ} :ﺭﺃﹶﻯ ﺍﻟﻠﱠﻴﻠﹶﺔﹶ ﺭﺟﻞﹲ ﺻﺎﻟِﺢ ﺃﹶﻥﱠ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ﻧِﻴﻂﹶ ﺑِﺮﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﻧِﻴﻂﹶ ﻋﻤﺮ ﺑِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﻭﻧِﻴﻂﹶ ﻋﺜﹾﻤﺎﻥﹸ ﺑِﻌﻤﺮ، ﻗﹶﺎﻝﹶ ﺟﺎﺑِﺮ :ﻓﹶﻠﹶﻤﺎ ﻗﹸﻤﻨﺎ ﻣِﻦ ﻋِﻨﺪِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻗﹸﻠﹾﻨﺎ :ﺃﹶﻣﺎ ﺍﻟﺮﺟﻞﹸ ﺍﻟﺼﺎﻟِﺢ ﻓﹶﺮﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻭﺃﹶﻣﺎ
ﺍﻟﹾﻤﻨﻮﻁﹸ ﺑﻌﻀﻬﻢ ﺑِﺒﻌﺾِ ﻓﹶﻬﻢ ﻭﻟﹶﺎﺓﹸ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮِ ﺍﻟﱠﺬِﻱ ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﺒِﻴﻪ.(٢) {
ﻭﺭﻭﻯ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﺃﹶﻳﻀﺎ ﻋﻦ ﺳﻤﺮﺓﹶ ﺑﻦِ ﺟﻨﺪﺏٍ} :ﺃﹶﻥﱠ ﺭﺟﻠﹰﺎ ﻗﹶﺎﻝﹶ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺭﺃﹶﻳﺖ
ﻛﹶﺄﹶﻥﱠ ﺩﻟﹾﻮﺍ ﺩﻟﱢﻲ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ،ﻓﹶﺠﺎﺀَ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻓﹶﺄﹶﺧﺬﹶ ﺑِﻌﺮﺍﻗِﻴﻬﺎ ،ﻓﹶﺸﺮِﺏ ﺷﺮﺑﺎ ﺿﻌِﻴﻔﹰﺎ ،ﺛﹸﻢ ﺟﺎﺀَ ﻋﻤﺮ ﻓﹶﺄﹶﺧﺬﹶ ﺑِﻌﺮﺍﻗِﻴﻬﺎ ﻓﹶﺸﺮِﺏ ﺣﺘﻰ ﺗﻀﱠﻠﻊ ،ﺛﹸﻢ ﺟﺎﺀَ ﻋﺜﹾﻤﺎﻥﹸ ﻓﹶﺄﹶﺧﺬﹶ ﺑِﻌﺮﺍﻗِﻴﻬﺎ ﻓﹶﺸﺮِﺏ ﺣﺘﻰ ﺗﻀﱠﻠﻊ، ﺛﹸﻢ ﺟﺎﺀَ ﻋﻠِﻲ ﻓﹶﺄﹶﺧﺬﹶ ﺑِﻌﺮﺍﻗِﻴﻬﺎ ،ﻓﹶﺎﻧﺘﺸِﻄﹶﺖ ﻣِﻨﻪ ،ﻓﹶﺎﻧﺘﻀﺢ ﻋﻠﹶﻴﻪِ ﻣِﻨﻬﺎ ﺷﻲﺀٌ{ ).(٣ ﻭﻋﻦ ﺳﻌِﻴﺪِ ﺑﻦِ ﺟﻤﻬﺎﻥﹶ ) (٤ﻋﻦ ﺳﻔِﻴﻨﺔﹶ .ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ } rﺧِﻠﹶﺎﻓﹶﺔﹸ ﺍﻟﻨﺒﻮﺓِ ﺛﹶﻠﹶﺎﺛﹸﻮﻥﹶ ﺳﻨﺔﹰ ،ﺛﹸﻢ ﻳﺆﺗِﻲ ﺍﻟﻠﱠﻪ ﻣﻠﹾﻜﹶﻪ ﻣﻦ ﻳﺸﺎﺀُ ﺃﹶﻭِ ﺍﻟﹾﻤﻠﹾﻚ.(٥) { ﻭﺍﺣﺘﺞ ﻣﻦ ﻗﹶﺎﻝﹶ ﻟﹶﻢ ﻳﺴﺘﺨﻠِﻒ ﺑِﺎﻟﹾﺨﺒﺮِ ﺍﻟﹾﻤﺄﹾﺛﹸﻮﺭِ ،ﻋﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﻤﺮ ،ﻋﻦ ﻋﻤﺮ ﺭﺿِﻲ
) (1ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﺳﺘﺪﺭﻛﻨﺎﻩ ﻣﻦ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ٣٠ / ٥ﺭﻗﻢ ) . (٤٦٣٥ ، ٤٦٣٤ﻥ . ) (2ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٣٦ﺃﲪﺪ ). (٣٥٥/٣ ) (3ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٣٧ﺃﲪﺪ ). (٢١/٥ ) " (4ﲨﻬﺎﻥ " :ﺑﻀﻢ ﺍﳉﻴﻢ ﻭﺳﻜﻮﻥ ﺍﳌﻴﻢ ﺑﻌﺪﻫﺎ ﻫﺎﺀ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺟﻬﻤﺎﻥ " -ﺑﺘﻘﺪﱘ ﺍﳍﺎﺀ ،ﻭﻫﻮ ﺧﻄﺄ . ) (5ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢٢٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ). (٤٦٤٦ ٥٣٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﺇِﻥﹾ ﺃﹶﺳﺘﺨﻠِﻒ ﻓﹶﻘﹶﺪِ ﺍﺳﺘﺨﻠﹶﻒ ﻣﻦ ﻫﻮ ﺧﻴﺮ ﻣِﻨﻲ ،ﻳﻌﻨِﻲ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ،ﻭﺇِﻥﹾ ﻟﹶﺎ ﺃﹶﺳﺘﺨﻠِﻒ ،ﻓﹶﻠﹶﻢ ﻳﺴﺘﺨﻠِﻒ ﻣﻦ ﻫﻮ ﺧﻴﺮ] ﻣِﻨﻲ[ ،ﻳﻌﻨِﻲ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ] rﻗﺎﻝ ﻋﺒﺪ ﺍﷲ :ﻓﻌﺮﻓﺖ ﺃﻧﻪ ﺣﲔ ﺫﻛﺮ ﺭﺳﻮﻝ ﺍﷲ rﻏﲑ ﻣﺴﺘﺨﻠﻒ [ ).(١ ﻭﺍﻟﻈﱠﺎﻫِﺮ - ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ - ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺴﺘﺨﻠِﻒ ﺑِﻌﻬﺪٍ ﻣﻜﹾﺘﻮﺏٍ ،ﻭﻟﹶﻮ ﻛﹶﺘﺐ ﻋﻬﺪﺍ ﻟﹶﻜﹶﺘﺒﻪ ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﺑﻞﹾ ﻗﹶﺪ ﺃﹶﺭﺍﺩ ﻛِﺘﺎﺑﺘﻪ ﺛﹸﻢ ﺗﺮﻛﹶﻪ ،ﻭﻗﹶﺎﻝﹶ :ﻳﺄﹾﺑﻰ ﺍﻟﻠﱠﻪ ﻭﺍﻟﹾﻤﺴﻠِﻤﻮﻥﹶ ﺇِﻟﱠﺎ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ. ﻓﹶﻜﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺃﹶﺑﻠﹶﻎﹶ ﻣِﻦ ﻣﺠﺮﺩِ ﺍﻟﹾﻌﻬﺪِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺒِﻲ r ﺩﻝﱠ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻋﻠﹶﻰ ﺍﺳﺘِﺨﻠﹶﺎﻑِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ، ﻭﺃﹶﺭﺷﺪﻫﻢ ﺇِﻟﹶﻴﻪِ ﺑِﺄﹸﻣﻮﺭٍ ﻣﺘﻌﺪﺩﺓٍ ،ﻣِﻦ ﺃﹶﻗﹾﻮﺍﻟِﻪِ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪِ ،ﻭﺃﹶﺧﺒﺮ ﺑِﺨِﻠﹶﺎﻓﹶﺘِﻪِ ﺇِﺧﺒﺎﺭ ﺭﺍﺽٍ ﺑِﺬﹶﻟِﻚ ،ﺣﺎﻣِﺪٍ ﻟﹶﻪ ،ﻭﻋﺰﻡ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻳﻜﹾﺘﺐ ﺑِﺬﹶﻟِﻚ ﻋﻬﺪﺍ ،ﺛﹸﻢ ﻋﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻳﺠﺘﻤِﻌﻮﻥﹶ ﻋﻠﹶﻴﻪِ ،ﻓﹶﺘﺮﻙ ﺍﻟﹾﻜِﺘﺎﺏ ﺍﻛﹾﺘِﻔﹶﺎﺀً ﺑِﺬﹶﻟِﻚ ،ﺛﹸﻢ ﻋﺰﻡ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻓِﻲ ﻣﺮﺿِﻪِ ﻳﻮﻡ ﺍﻟﹾﺨﻤِﻴﺲِ ،ﺛﹸﻢ ﻟﹶﻤﺎ ﺣﺼﻞﹶ ﻟِﺒﻌﻀِﻬِﻢ ﺷﻚ: ﻫﻞﹾ ﺫﹶﻟِﻚ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﹾﻤﺮﺽِ ؟ ﺃﹶﻭ ﻫﻮ ﻗﹶﻮﻝﹲ ﻳﺠِﺐ ﺍﺗﺒﺎﻋﻪ ؟ ﺗﺮﻙ ﺍﻟﹾﻜِﺘﺎﺑﺔﹶ ،ﺍﻛﹾﺘِﻔﹶﺎﺀً ﺑِﻤﺎ ﻋﻠِﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺨﺘﺎﺭﻩ ﻭﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﻣِﻦ ﺧِﻠﹶﺎﻓﹶﺔِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ. ﻓﹶﻠﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﺘﻌﻴِﲔ ﻣِﻤﺎ ﻳﺸﺘﺒِﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹸﻣﺔِ ﻟﹶﺒﻴﻨﻪ ﺑﻴﺎﻧﺎ ﻗﹶﺎﻃِﻌﺎ ﻟِﻠﹾﻌﺬﹾﺭِ ،ﻟﹶﻜِﻦ ﻟﹶﻤﺎ ﺩﻟﱠﻬﻢ ﺩﻟﹶﺎﻟﹶﺎﺕٍ ﻣﺘﻌﺪﺩﺓٍ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ﺍﻟﹾﻤﺘﻌﻴﻦ ،ﻭﻓﹶﻬِﻤﻮﺍ ﺫﹶﻟِﻚ - ﺣﺼﻞﹶ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ .ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻋﻤﺮ t ﻓِﻲ ﺧﻄﹾﺒﺘِﻪِ ﺍﻟﱠﺘِﻲ ﺧﻄﹶﺒﻬﺎ ﺑِﻤﺤﻀﺮٍ ﻣِﻦ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻭﺍﻟﹾﺄﹶﻧﺼﺎﺭِ ) :ﺃﹶﻧﺖ ﺧﻴﺮﻧﺎ ﻭﺳﻴﺪﻧﺎ ﻭﺃﹶﺣﺒﻨﺎ ﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ،( rﻭﻟﹶﻢ ﻳﻨﻜِﺮ ﺫﹶﻟِﻚ ﻣِﻨﻬﻢ ﺃﹶﺣﺪ ،ﻭﻟﹶﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﺇِﻥﱠ ﻏﹶﻴﺮ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻣِﻦ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﺃﹶﻣِﲑ ،ﻭﻫﺬﹶﺍ ﻣِﻤﺎ ﺛﹶﺒﺖ ﺑِﺎﻟﻨﺼﻮﺹِ ﺍﻟﹾﻤﺘﻮﺍﺗِﺮﺓِ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺑﻄﹾﻠﹶﺎﻧﻪ. ﺛﹸﻢ ﺍﻟﹾﺄﹶﻧﺼﺎﺭ ﻛﹸﻠﱡﻬﻢ ﺑﺎﻳﻌﻮﺍ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ،ﺇِﻟﱠﺎ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓﹶ ،ﻟِﻜﹶﻮﻧِﻪِ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻥﹶ ﻳﻄﹾﻠﹸﺐ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔﹶ .ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﻗﹶﻂﱡ ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ r ﻧﺺ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﻟﹶﺎ ﻋﻠِﻲ ،ﻭﻟﹶﺎ ﺍﻟﹾﻌﺒﺎﺱ ،ﻭﻟﹶﺎ ﻏﹶﻴﺮﻫﻤﺎ ،ﻛﹶﻤﺎ ﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺒِﺪﻉِ !. ﻭﺭﻭﻯ ﺍﺑﻦ ﺑﻄﱠﺔﹶ ﺑِﺈِﺳﻨﺎﺩِﻩِ ﺃﹶﻥﱠ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﻌﺰِﻳﺰِ ﺑﻌﺚﹶ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺰﺑﻴﺮِ ﺍﻟﹾﺤﻨﻈﹶﻠِﻲ ﺇِﻟﹶﻰ ) (1ﺭﻭﺍﻩ ﺑﻨﺤﻮﻩ ،ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ . ٣٣٢ :ﻭﺃﺑﻮ ﺩﺍﻭﺩ . ٢٩٣٩ :ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻄﻮﻻ ٨١ - ٨٠ : ٢ﻣﻦ ﻭﺟﻬﲔ .ﻭﻗﺪ ﺻﺤﺤﻨﺎﻩ ﻣﻦ ﺇﺣﺪﻯ ﺭﻭﺍﻳﱵ ﻣﺴﻠﻢ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﻣﻦ ﻫﻮ ﺧﲑ ،ﻳﻌﲏ ﺭﺳﻮﻝ ﺍﷲ ﻣﺴﺘﺨﻠﻔﺎ ﻟﻮ ﺍﺳﺘﺨﻠﻒ " ! ﻭﻫﻮ ﻛﻼﻡ ﻣﻀﻄﺮﺏ ﻧﺎﻗﺺ! . ٥٣٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺤﺴﻦِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻫﻞﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻨﺒِﻲ r ﺍﺳﺘﺨﻠﹶﻒ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻭ ﻓِﻲ ﺷﻚ ﺻﺎﺣِﺒﻚ ؟ ﻧﻌﻢ، ﻭﺍﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﻫﻮ ﺍﺳﺘﺨﻠﹶﻔﹶﻪ ،ﻟﹶﻬﻮ ﻛﹶﺎﻥﹶ ﺃﹶﺗﻘﹶﻰ ﻟِﻠﱠﻪِ ﻣِﻦ ﺃﹶﻥﹾ ﻳﺘﻮﺛﱠﺐ ﻋﻠﹶﻴﻬﺎ ).(١ ﻭﻓِﻲ ﺍﻟﹾﺠﻤﻠﹶﺔِ :ﻓﹶﺠﻤِﻴﻊ ﻣﻦ ﻧﻘِﻞﹶ ﻋﻨﻪ ﺃﹶﻧﻪ ﻃﹶﻠﹶﺐ ﺗﻮﻟِﻴﺔﹶ ﻏﹶﻴﺮِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﻟﹶﻢ ﻳﺬﹾﻛﹸﺮ ﺣﺠﺔﹰ ﺩِﻳﻨِﻴﺔﹰ ﺷﺮﻋِﻴﺔﹰ ،ﻭﻟﹶﺎ ﺫﹶﻛﹶﺮ ﺃﹶﻥﱠ ﻏﹶﻴﺮ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺃﹶﻓﹾﻀﻞﹸ ﻣِﻨﻪ ،ﺃﹶﻭ ﺃﹶﺣﻖ ﺑِﻬﺎ ،ﻭﺇِﻧﻤﺎ ﻧﺸﺄﹶ ﻣِﻦ ﺣﺐ ﻗﹶﺒِﻴﻠﹶﺘِﻪِ ﻭﻗﹶﻮﻣِﻪِ ﻓﹶﻘﹶﻂﹾ ،ﻭﻫﻢ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻠﹶﻤﻮﻥﹶ ﻓﹶﻀﻞﹶ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ
t
ﻭﺣﺐ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻟﹶﻪ .ﻓﹶﻔِﻲ
ﺍﻟﺼﺤِﻴﺤﻴﻦِ ،ﻋﻦ ﻋﻤﺮِﻭ ﺑﻦِ ﺍﻟﹾﻌﺎﺹِ} :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﺑﻌﺜﹶﻪ ﻋﻠﹶﻰ ﺟﻴﺶِ ﺫﹶﺍﺕِ ﺍﻟﺴﻠﹶﺎﺳِﻞِ، ﻓﹶﺄﹶﺗﻴﺘﻪ ،ﻓﹶﻘﹸﻠﹾﺖ :ﺃﹶﻱ ﺍﻟﻨﺎﺱِ ) (٢ﺃﹶﺣﺐ ﺇِﻟﹶﻴﻚ ؟ ﻗﹶﺎﻝﹶ :ﻋﺎﺋِﺸﺔﹸ ،ﻗﹸﻠﹾﺖ :ﻣِﻦ ﺍﻟﺮﺟﺎﻝِ ؟ ﻗﹶﺎﻝﹶ :ﺃﹶﺑﻮﻫﺎ، ﻗﹸﻠﹾﺖ :ﺛﹸﻢ ﻣﻦ ؟ ﻗﹶﺎﻝﹶ :ﻋﻤﺮ ،ﻭﻋﺪ ﺭِﺟﺎﻟﹰﺎ{ . ﻭﻓِﻴﻬِﻤﺎ ﺃﹶﻳﻀﺎ ،ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﺪﺭﺩﺍﺀِ ،ﻗﹶﺎﻝﹶ} :ﻛﹸﻨﺖ ﺟﺎﻟِﺴﺎ ﻋِﻨﺪ ﺍﻟﻨﺒِﻲ r ﺇِﺫﹾ ﺃﹶﻗﹾﺒﻞﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺁﺧِﺬﹰﺍ ﺑِﻄﹶﺮﻑِ ﺛﹶﻮﺑِﻪِ ،ﺣﺘﻰ ﺃﹶﺑﺪﻯ ﻋﻦ ﺭﻛﹾﺒﺘﻴﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ r ﺃﹶﻣﺎ ﺻﺎﺣِﺒﻜﹸﻢ ﻓﹶﻘﹶﺪ ﻏﹶﺎﻣﺮ ،ﻓﹶﺴﻠﱠﻢ، ﻭﻗﹶﺎﻝﹶ] :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ[ ،ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﺑﻴﻨِﻲ ﻭﺑﻴﻦ ﺍﺑﻦِ ﺍﻟﹾﺨﻄﱠﺎﺏِ ﺷﻲﺀٌ ﻓﹶﺄﹶﺳﺮﻋﺖ ﺇِﻟﹶﻴﻪِ ،ﺛﹸﻢ ﻧﺪِﻣﺖ، ﻓﹶﺴﺄﹶﻟﹾﺘﻪ ﺃﹶﻥﹾ ﻳﻐﻔِﺮ ﻟِﻲ ] ﻓﹶﺄﹶﺑﻰ ﻋﻠﹶﻲ ،ﻓﹶﺄﹶﻗﹾﺒﻠﹾﺖ ﺇِﻟﹶﻴﻚ ،[ﻓﹶﻘﹶﺎﻝﹶ :ﻳﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﻟﹶﻚ ﻳﺎ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ،ﺛﹶﻠﹶﺎﺛﹰﺎ ،ﺛﹸﻢ ﺇِﻥﱠ ﻋﻤﺮ ﻧﺪِﻡ ،ﻓﹶﺄﹶﺗﻰ ﻣﻨﺰِﻝﹶ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﻓﹶﺴﺄﹶﻝﹶ :ﺃﹶﺛﹶﻢ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ؟ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ،ﻓﹶﺄﹶﺗﻰ ﺇِﻟﹶﻰ ﺍﻟﻨﺒِﻲ
r
]ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻪِ ،ﻓﹶﺠﻌﻞﹶ ﻭﺟﻪ ﺍﻟﻨﺒِﻲ r ﻳﺘﻤﻌﺮ ،ﺣﺘﻰ ﺃﹶﺷﻔﹶﻖ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻓﹶﺠﺜﹶﺎ ﻋﻠﹶﻰ ﺭﻛﹾﺒﺘﻴﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻭﺍﻟﻠﱠﻪِ ﺃﹶﻧﺎ ﻛﹸﻨﺖ ﺃﹶﻇﹾﻠﹶﻢ ،ﻣﺮﺗﻴﻦِ[ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ " r ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺑﻌﺜﹶﻨِﻲ ﺇِﻟﹶﻴﻜﹸﻢ ،ﻓﹶﻘﹸﻠﹾﺘﻢ: ﻛﹶﺬﹶﺑﺖ ،ﻭﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ :ﺻﺪﻕ ،ﻭﻭﺍﺳﺎﻧِﻲ ﺑِﻨﻔﹾﺴِﻪِ ﻭﻣﺎﻟِﻪِ ،ﻓﹶﻬﻞﹾ ﺃﹶﻧﺘﻢ ﺗﺎﺭِﻛﹸﻮ ﻟِﻲ ﺻﺎﺣِﺒِﻲ ؟ ﻣﺮﺗﻴﻦِ ،ﻓﹶﻤﺎ ﺃﹸﻭﺫِﻱ ﺑﻌﺪﻫﺎ{ ) .(١) (٣ﻭﻣﻌﻨﻰ :ﻏﹶﺎﻣﺮ :ﻏﹶﺎﺿﺐ ﻭﺧﺎﺻﻢ .ﻭﻳﻀِﻴﻖ ﻫﺬﹶﺍ
) (1ﻫﺬﺍ ﺃﺛﺮ ﺿﻌﻴﻒ ﺍﻹﺳﻨﺎﺩ ﺟﺪﺍ .ﳏﻤﺪ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﳊﻨﻈﻠﻲ :ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻀﻌﻔﺎﺀ ،ﺹ " : ٣١ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ " . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺃﻱ ﺍﻟﻨﺴﺎﺀ! " ﻭﻫﻮ ﺧﻄﺄ .ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٢٣١ : ٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ). (٣٤٦١ ٥٤٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤﺨﺘﺼﺮ ﻋﻦ ﺫِﻛﹾﺮِ ﻓﹶﻀﺎﺋِﻠِﻪِ. ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﺃﹶﻳﻀﺎ ،ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ} :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﻣﺎﺕ ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺑِﺎﻟﺴﻨﺢِ
)(٢
-ﻓﹶﺬﹶﻛﹶﺮﺕِ ﺍﻟﹾﺤﺪِﻳﺚﹶ -ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ]ﻗﹶﺎﻟﹶﺖ[
)(٣
ﻭﺍﺟﺘﻤﻌﺖِ
ﺍﻟﹾﺄﹶﻧﺼﺎﺭ ﺇِﻟﹶﻰ ﺳﻌﺪِ ﺑﻦِ ﻋﺒﺎﺩﺓﹶ ،ﻓِﻲ ﺳﻘِﻴﻔﹶﺔِ ﺑﻨِﻲ ﺳﺎﻋِﺪﺓﹶ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻣِﻨﺎ ﺃﹶﻣِﲑ ،ﻭﻣِﻨﻜﹸﻢ ﺃﹶﻣِﲑ ! ﻓﹶﺬﹶﻫﺐ ﺇِﻟﹶﻴﻬِﻢ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ]ﺍﻟﺼﺪﻳﻖ[ ،ﻭﻋﻤﺮ ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ،ﻭﺃﹶﺑﻮ ﻋﺒﻴﺪﺓﹶ ﺑﻦ ﺍﻟﹾﺠﺮﺍﺡِ ،ﻓﹶﺬﹶﻫﺐ ﻋﻤﺮ ﻳﺘﻜﹶﻠﱠﻢ ،ﻓﹶﺄﹶﺳﻜﹶﺘﻪ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻭﻛﹶﺎﻥﹶ ﻋﻤﺮ ﻳﻘﹸﻮﻝﹸ :ﻭﺍﻟﻠﱠﻪِ ﻣﺎ ﺃﹶﺭﺩﺕ ﺑِﺬﹶﻟِﻚ ﺇِﻟﱠﺎ ﺃﹶﻧﻲ ﻫﻴﺄﹾﺕ ﻓِﻲ ﻧﻔﹾﺴِﻲ ﻛﹶﻠﹶﺎﻣﺎ ﻗﹶﺪ ﺃﹶﻋﺠﺒﻨِﻲ ،ﺧﺸِﻴﺖ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺒﻠﹸﻐﻪ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ! ﺛﹸﻢ ﺗﻜﹶﻠﱠﻢ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻓﹶﺘﻜﹶﻠﱠﻢ ﺃﹶﺑﻠﹶﻎﹶ ﺍﻟﻨﺎﺱِ، ﻓﹶﻘﹶﺎﻝﹶ ﻓِﻲ ﻛﹶﻠﹶﺎﻣِﻪِ :ﻧﺤﻦ ﺍﻟﹾﺄﹸﻣﺮﺍﺀُ ،ﻭﺃﹶﻧﺘﻢ ﺍﻟﹾﻮﺯﺭﺍﺀُ] ،ﻓﹶﻘﹶﺎﻝﹶ ﺣﺒﺎﺏ ﺍﺑﻦ ﺍﻟﹾﻤﻨﺬِﺭِ :ﻟﹶﺎ ﻭﺍﻟﻠﱠﻪِ ﻟﹶﺎ ﻧﻔﹾﻌﻞﹸ، ﻣِﻨﺎ ﺃﹶﻣِﲑ ﻭﻣِﻨﻜﹸﻢ ﺃﹶﻣِﲑ .ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ :ﻟﹶﺎ ﻭﻟﹶﻜِﻨﺎ ﺍﻟﹾﺄﹸﻣﺮﺍﺀُ ﻭﺃﹶﻧﺘﻢ ﺍﻟﹾﻮﺯﺭﺍﺀُ [ ) (٤ﻫﻢ ﺃﹶﻭﺳﻂﹸ ﺍﻟﹾﻌﺮﺏِ، ﻭﺃﹶﻋﺰﻫﻢ ﺃﹶﺣﺴﺎﺑﺎ ،ﻓﹶﺒﺎﻳِﻌﻮﺍ ﻋﻤﺮ ،ﺃﹶﻭ ﺃﹶﺑﺎ ﻋﺒﻴﺪﺓﹶ ﺑﻦ ﺍﻟﹾﺠﺮﺍﺡِ ،ﻓﹶﻘﹶﺎﻝﹶ ﻋﻤﺮ :ﺑﻞﹾ ﻧﺒﺎﻳِﻌﻚ ،ﻓﹶﺄﹶﻧﺖ ﺳﻴﺪﻧﺎ ،ﻭﺧﻴﺮﻧﺎ ،ﻭﺃﹶﺣﺒﻨﺎ ﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ (٥) rﻓﹶﺄﹶﺧﺬﹶ ﻋﻤﺮ ﺑِﻴﺪِﻩِ ،ﻓﹶﺒﺎﻳﻌﻪ ،ﻭﺑﺎﻳﻌﻪ ﺍﻟﻨﺎﺱ ،ﻓﹶﻘﹶﺎﻝﹶ ﻗﹶﺎﺋِﻞﹲ :ﻗﹶﺘﻠﹾﺘﻢ ﺳﻌﺪ ] ﺑﻦ ﻋﺒﺎﺩﺓ [ ،ﻓﹶﻘﹶﺎﻝﹶ ﻋﻤﺮ :ﻗﹶﺘﻠﹶﻪ ﺍﻟﻠﱠﻪ . {ﻭﺍﻟﺴﻨﺢ :ﺍﻟﹾﻌﺎﻟِﻴﺔﹸ ،ﻭﻫِﻲ ﺣﺪِﻳﻘﹶﺔﹲ ﺑِﺎﻟﹾﻤﺪِﻳﻨﺔِ ﻣﻌﺮﻭﻓﹶﺔﹲ ﺑِﻬﺎ.
) (1ﺍﳊﺪﻳﺚ ﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﳏﺮﻓﺎ ﻭﻧﺎﻗﺼﺎ ﺑﻌﺾ ﺃﻟﻔﺎﻇﻪ .ﻓﺼﺤﺤﻨﺎﻩ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ١٨ - ١٧ : ٧ﻣﻦ ﺍﻟﻔﺘﺢ .ﻭﻗﺪ ﺃﻭﻫﻢ ﺍﻟﺸﺎﺭﺡ -ﺭﲪﻪ ﺍﷲ -ﰲ ﻧﺴﺒﺘﻪ ﻟﻠﺼﺤﻴﺤﲔ ،ﻓﺈﻥ ﻣﺴﻠﻤﺎ ﱂ ﻳﺮﻭﻩ ﰲ ﺻﺤﻴﺤﻪ .ﻭﻗﺪ ﻧﺺ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ١٢٣ : ٧ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺒﺨﺎﺭﻱ . ) " (2ﺍﻟﺴﻨﺢ " ،ﺑﻀﻢ ﺍﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ -ﻭﳚﻮﺯ ﺿﻤﻬﺎ -ﻭﺁﺧﺮﻩ ﺣﺎﺀ ﻣﻬﻤﻠﺔ :ﻃﺮﻑ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﳌﺪﻳﻨﺔ ﺑﻌﻮﺍﻟﻴﻬﺎ ،ﻛﺎﻥ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﱰﻝ ﺍﻟﻨﱯ ﻣﻴﻞ ،ﻭﻛﺎﻥ ﺎ ﻣﱰﻝ ﺃﰊ ﺑﻜﺮ .ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺑﺎﻟﺴﺦ " ! ﻭﻫﻮ ﺧﻄﺄ ﻣﻄﺒﻌﻲ . ) (3ﰲ ﺍﻷﺻﻞ ) :ﻗﺎﻝ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ .ﻥ . ) (4ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ﻭﺍﺳﺘﺪﺭﻛﻨﺎﻩ ﻣﻦ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ٢٠ / ٧ﻓﺘﺢ( .ﻥ . ) (5ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ٢٥ - ٢٢ : ٧ﻣﻦ ﺍﻟﻔﺘﺢ ،ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﳏﺮﻓﺎ ،ﻓﺼﺤﺤﻨﺎﻩ ﻣﻨﻪ .ﻭﻗﺪ ﺃﻭﻫﻢ ﺍﻟﺸﺎﺭﺡ ﺃﻳﻀﺎ ﰲ ﻧﺴﺒﺘﻪ ﻟﻠﺼﺤﻴﺤﲔ ،ﻓﺈﻧﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﳊﺎﻓﻆ . ١٢٣ : ٧ ٥٤١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﻤﺮ ﺍﻟﹾﻔﹶﺎﺭﻭﻕِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﹶﻮﻟﹸﻪ ) :ﺛﹸﻢ ﻟِﻌﻤﺮ ﺑﻦِ ﺍﻟﹾﺨﻄﱠﺎﺏِ .( t ﺵ :ﺃﹶﻱ ﻭﻧﺜﹾﺒِﺖ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔﹶ ﺑﻌﺪ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ tﻟِﻌﻤﺮ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ .ﻭﺫﹶﻟِﻚ ﺑِﺘﻔﹾﻮِﻳﺾِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔﹶ ﺇِﻟﹶﻴﻪِ ،ﻭﺍﺗﻔﹶﺎﻕِ ﺍﻟﹾﺄﹸﻣﺔِ ﺑﻌﺪﻩ ﻋﻠﹶﻴﻪِ .ﻭﻓﹶﻀﺎﺋِﻠﹸﻪ t ﺃﹶﺷﻬﺮ ﻣِﻦ ﺃﹶﻥﹾ ﺗﻨﻜﹶﺮ ،ﻭﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺃﹶﻥﹾ ﺗﺬﹾﻛﹶﺮ. ﻓﹶﻘﹶﺪ ﺭﻭِﻱ ﻋﻦ ﻣﺤﻤﺪِ ﺑﻦِ ﺍﻟﹾﺤﻨﻔِﻴﺔِ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ " :ﻗﹸﻠﹾﺖ ﻟِﺄﹶﺑِﻲ :ﻳﺎ ﺃﹶﺑﺖِ ،ﻣﻦ ﺧﻴﺮ ﺍﻟﻨﺎﺱِ ﺑﻌﺪ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ r؟ ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﺑﻨﻲ ،ﺃﹶﻭﻣﺎ ﺗﻌﺮِﻑ ؟ ﻓﹶﻘﹸﻠﹾﺖ ؟ ﻟﹶﺎ ،ﻗﹶﺎﻝﹶ :ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻗﹸﻠﹾﺖ :ﺛﹸﻢ ﻣﻦ ؟ ﻗﹶﺎﻝﹶ :ﻋﻤﺮ ،ﻭﺧﺸِﻴﺖ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﺛﹸﻢ ﻋﺜﹾﻤﺎﻥﹸ ! ﻓﹶﻘﹸﻠﹾﺖ :ﺛﹸﻢ ﺃﹶﻧﺖ ؟ ﻓﹶﻘﹶﺎﻝﹶ .ﻣﺎ ﺃﹶﻧﺎ ﺇِﻟﱠﺎ ﺭﺟﻞﹲ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ." ﻭﺗﻘﹶﺪﻡ ﻗﹶﻮﻟﹸﻪ} r ﺍﻗﹾﺘﺪﻭﺍ ﺑِﺎﻟﻠﱠﺬﹶﻳﻦِ ﻣِﻦ ﺑﻌﺪِﻱ :ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ.(١) { ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ،ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻗﹶﺎﻝﹶ ) :ﻭﺿِﻊ ﻋﻤﺮ ﻋﻠﹶﻰ ﺳﺮِﻳﺮِﻩِ، ﻓﹶﺘﻜﹶﻨﻔﹶﻪ ﺍﻟﻨﺎﺱ ﻳﺪﻋﻮﻥﹶ ﻭﻳﺜﹾﻨﻮﻥﹶ ﻭﻳﺼﻠﱡﻮﻥﹶ ﻋﻠﹶﻴﻪِ ،ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺮﻓﹶﻊ ،ﻭﺃﹶﻧﺎ ﻓِﻴﻬِﻢ ،ﻓﹶﻠﹶﻢ ﻳﺮﻋﻨِﻲ ﺇِﻟﱠﺎ ﺑِﺮﺟﻞٍ ﻗﹶﺪ ﺃﹶﺧﺬﹶ ﺑِﻤﻨﻜِﺒِﻲ ﻣِﻦ ﻭﺭﺍﺋِﻲ ،ﻓﹶﺎﻟﹾﺘﻔﹶﺖ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﺈِﺫﹶﺍ ﻫﻮ ﻋﻠِﻲ ،ﻓﹶﺘﺮﺣﻢ ﻋﻠﹶﻰ ﻋﻤﺮ ،ﻭﻗﹶﺎﻝﹶ :ﻣﺎ ﺧﻠﱠﻔﹾﺖ ﺃﹶﺣﺪﺍ ﺃﹶﺣﺐ ﺇِﻟﹶﻲ ﺃﹶﻥﹾ ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﻠﱠﻪ ﺑِﻤِﺜﹾﻞِ ﻋﻤﻠِﻪِ ﻣِﻨﻚ ،ﻭﺍﻳﻢ ﺍﻟﻠﱠﻪِ ،ﺇِﻥﹾ ﻛﹸﻨﺖ ﻟﹶﺄﹶﻇﹸﻦ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻚ ﺍﻟﻠﱠﻪ ﻣﻊ ﺻﺎﺣِﺒﻴﻚ ،ﻭﺫﹶﻟِﻚ ﺃﹶﻧﻲ ﻛﹸﻨﺖ ﻛﹶﺜِﲑﺍ ﻣﺎ ﺃﹶﺳﻤﻊ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻳﻘﹸﻮﻝﹸ} :ﺟِﺌﹾﺖ ﺃﹶﻧﺎ ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ،ﻭﺩﺧﻠﹾﺖ ﺃﹶﻧﺎ ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ،ﻭﺧﺮﺟﺖ ﺃﹶﻧﺎ ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮِ ﻭﻋﻤﺮ ،ﻓﹶﺈِﻥﹾ ﹸﻛﻨﺖ ﻟﹶﺄﹶﺭﺟﻮ ،ﺃﹶﻭ ﻟﹶﺄﹶﻇﹸﻦ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻚ ﺍﻟﻠﱠﻪ ﻣﻌﻬﻤﺎ{ ).(٣) (٢ ﻭﺗﻘﹶﺪﻡ ﺣﺪِﻳﺚﹸ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ tﻓِﻲ ﺭﺅﻳﺎ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﻧﺰﻋِﻪِ ﻣِﻦ ﺍﻟﹾﻘﹶﻠِﻴﺐِ ،ﺛﹸﻢ ﻧﺰﻉِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﺛﹸﻢ ﺍﺳﺘﺤﺎﻟﹶﺖِ ﺍﻟﺪﻟﹾﻮ ﻏﹶﺮﺑﺎ ،ﻓﹶﺄﹶﺧﺬﹶﻫﺎ ﺍﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ،ﻓﹶﻠﹶﻢ ﺃﹶﺭ ﻋﺒﻘﹶﺮِﻳﺎ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻳﻨﺰِﻉ ﻧﺰﻉ ) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٦٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٩٧ﺃﲪﺪ ). (٣٩٩/٥ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٧٤ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٨٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٩٨ﺃﲪﺪ ). (١١٢/١ ) (3ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٢٣٢ : ٢ ٥٤٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻤﺮ ،ﺣﺘﻰ ﺿﺮﺏ ﺍﻟﻨﺎﺱ ﺑِﻌﻄﹶﻦٍ. ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ،ﻣِﻦ ﺣﺪِﻳﺚِ ﺳﻌﺪِ ﺑﻦِ ﺃﹶﺑِﻲ ﻭﻗﱠﺎﺹٍ :ﻗﹶﺎﻝﹶ} :ﺍﺳﺘﺄﹾﺫﹶﻥﹶ ﻋﻤﺮ ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ﻋﻠﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻭﻋِﻨﺪﻩ ﻧِﺴﺎﺀٌ ﻣِﻦ ﻗﹸﺮﻳﺶٍ ،ﻳﻜﹶﻠﱢﻤﻨﻪ ،ﻋﺎﻟِﻴﺔﹰ ﺃﹶﺻﻮﺍﺗﻬﻦ{-
)(١
ﺍﻟﹾﺤﺪِﻳﺚﹶ،
ﻭﻓِﻴﻪِ } -ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺇِﻳﻪ ﻳﺎ ﺍﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ! ﻭﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ ﺑِﻴﺪِﻩِ ،ﻣﺎ ﻟﹶﻘِﻴﻚ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺳﺎﻟِﻜﹰﺎ ﻓﹶﺠﺎ ﺇِﻟﱠﺎ ﺳﻠﹶﻚ ﻓﹶﺠﺎ ﻏﹶﻴﺮ ﻓﹶﺠﻚ.(٢) { ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﺃﹶﻳﻀﺎ ،ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ} :ﻗﹶﺪ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﺄﹸﻣﻢِ ﻗﹶﺒﻠﹶﻜﹸﻢ
ﻣﺤﺪﺛﹸﻮﻥﹶ ،ﻓﹶﺈِﻥﹾ ﻳﻜﹸﻦ ﻓِﻲ ﺃﹸﻣﺘِﻲ ﻣِﻨﻬﻢ ﺃﹶﺣﺪ ،ﻓﹶﺈِﻥﱠ ﻋﻤﺮ ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ﻣِﻨﻬﻢ .(٣) {ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻭﻫﺐٍ :ﺗﻔﹾﺴِﲑ " ﻣﺤﺪﺛﹸﻮﻥﹶ " :ﻣﻠﹾﻬﻤﻮﻥﹶ.
ﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﺜﹾﻤﺎﻥﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﹶﻮﻟﹸﻪ ) :ﺛﹸﻢ ﻟِﻌﺜﹾﻤﺎﻥﹶ .( t ﺵ :ﺃﹶﻱ ﻭﻧﺜﹾﺒِﺖ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔﹶ ﺑﻌﺪ ﻋﻤﺮ ﻟِﻌﺜﹾﻤﺎﻥﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻭﻗﹶﺪ ﺳﺎﻕ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻗِﺼﺔﹶ ﻗﹶﺘﻞِ ﻋﻤﺮ t ﻭﺃﹶﻣﺮ ﺍﻟﺸﻮﺭﻯ ﻭﺍﻟﹾﻤﺒﺎﻳﻌﺔِ ﻟِﻌﺜﹾﻤﺎﻥﹶ ،ﻓِﻲ ﺻﺤِﻴﺤِﻪِ ،ﻓﹶﺄﹶﺣﺒﺒﺖ ﺃﹶﻥﹾ ﺃﹶﺳﺮﺩﻫﺎ، ﻛﹶﻤﺎ ﺭﻭﺍﻫﺎ ﺑِﺴﻨﺪِﻩِ :ﻋﻦ ﻋﻤﺮِﻭ ﺑﻦِ ﻣﻴﻤﻮﻥٍ ) .(٤ﻭﻗﺪ ﺻﺤﺤﻨﺎﻩ ﻭﺃﺛﺒﺘﻨﺎ ﻣﺎ ﻧﻘﺺ ﻣﻨﻪ ﻫﻨﺎ -ﻣﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ،.ﻗﹶﺎﻝﹶ :ﺭﺃﹶﻳﺖ ﻋﻤﺮ] ﺑﻦ ﺍﳋﻄﺎﺏ[
t
ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺼﺎﺏ ﺑِﺄﹶﻳﺎﻡٍ ﺑِﺎﻟﹾﻤﺪِﻳﻨﺔِ،
ﻭﻭﻗﹶﻒ ﻋﻠﹶﻰ ﺣﺬﹶﻳﻔﹶﺔﹶ ﺑﻦِ ﺍﻟﹾﻴﻤﺎﻥِ ﻭﻋﺜﹾﻤﺎﻥﹶ ﺑﻦِ ﺣﻨﻴﻒٍ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻛﹶﻴﻒ ﻓﹶﻌﻠﹾﺘﻤﺎ ؟ ﺃﹶﺗﺨﺎﻓﹶﺎﻥِ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻧﺎ ﻗﹶﺪ ﺣﻤﻠﹾﺘﻤﺎ ﺍﻟﹾﺄﹶﺭﺽ ﻣﺎ ﻟﹶﺎ ﺗﻄِﻴﻖ ؟ ﻗﹶﺎﻟﹶﺎ :ﺣﻤﻠﹾﻨﺎﻫﺎ ﺃﹶﻣﺮﺍ ﻫِﻲ ﻟﹶﻪ ﻣﻄِﻴﻘﹶﺔﹲ ،ﻣﺎ ﻓِﻴﻬﺎ ﻛﹶﺜِﲑ ﻓﹶﻀﻞٍ، ﻗﹶﺎﻝﹶ :ﺍﻧﻈﹸﺮﺍ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻧﺎ ﺣﻤﻠﹾﺘﻤﺎ ﺍﻟﹾﺄﹶﺭﺽ ﻣﺎ ﻟﹶﺎ ﺗﻄِﻴﻖ ؟ ﻗﹶﺎﻟﹶﺎ :ﻟﹶﺎ ،ﻓﹶﻘﹶﺎﻝﹶ ﻋﻤﺮ :ﻟﹶﺌِﻦ ﺳﻠﱠﻤﻨِﻲ ﺍﻟﻠﱠﻪ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ ) ، (٣١٢٠ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٩٧ﺃﲪﺪ ). (١٧١/١ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ ) ، (٥٧٣٥ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٩٧ﺃﲪﺪ ). (١٧١/١ ) (3ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٣٩٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٩٣ﺃﲪﺪ ). (٥٥/٦ ) (4ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ١٨ - ١٥ : ٥ﻣﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ( ،ﻭ) ٥٦ - ٤٩ : ٧ﻣﻦ ﺍﻟﻔﺘﺢ( . ٥٤٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟﹶﺄﹶﺩﻋﻦ ﺃﹶﺭﺍﻣِﻞﹶ ﺃﹶﻫِﻞِ ﺍﻟﹾﻌِﺮﺍﻕِ ﻟﹶﺎ ﻳﺤﺘﺠﻦ ﺇِﻟﹶﻰ ﺭﺟﻞٍ ﺑﻌﺪِﻱ ﺃﹶﺑﺪﺍ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻤﺎ ﺃﹶﺗﺖ ﻋﻠﹶﻴﻪِ ]ﺇﻻ[ ﺃﹶﺭﺑﻌﺔﹲ ﺣﺘﻰ ﺃﹸﺻِﻴﺐ .ﻗﹶﺎﻝﹶ :ﺇِﻧﻲ ﻟﹶﻘﹶﺎﺋِﻢ ﻣﺎ ﺑﻴﻨِﻲ ﻭﺑﻴﻨﻪ ﺇِﻟﱠﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﻋﺒﺎﺱٍ ﻏﹶﺪﺍﺓﹶ ﺃﹸﺻِﻴﺐ ،ﻭﻛﹶﺎﻥﹶ ﺇِﺫﹶﺍ ﻣﺮ ﺑﻴﻦ ﺍﻟﺼﻔﱠﻴﻦِ ﻗﹶﺎﻝﹶ :ﺍﺳﺘﻮﻭﺍ ،ﺣﺘﻰ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﺮ ﻓِﻴﻬِﻦ ﺧﻠﹶﻠﹰﺎ ﺗﻘﹶﺪﻡ] ﻓﹶﻜﹶﺒﺮ ،ﻭﺭﺑﻤﺎ ﻗﹶﺮﺃﹶ ﺳﻮﺭﺓﹶ ﻳﻮﺳﻒ ،ﺃﹶﻭِ ﺍﻟﻨﺤﻞِ ،ﺃﹶﻭ ﻧﺤﻮ ﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟﺮﻛﹾﻌﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ،ﺣﺘﻰ ﻳﺠﺘﻤِﻊ ﺍﻟﻨﺎﺱ ،ﻓﹶﻤﺎ ﻫﻮ ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﻛﹶﺒﺮ ،[ﻓﹶﺴﻤِﻌﺘﻪ ﻳﻘﹸﻮﻝﹸ :ﻗﹶﺘﻠﹶﻨِﻲ ،ﺃﹶﻭ ﺃﹶﻛﹶﻠﹶﻨِﻲ ﺍﻟﹾﻜﹶﻠﹾﺐ ،ﺣِﲔ ﻃﹶﻌﻨﻪ ،ﻓﹶﻄﹶﺎﺭ ﺍﻟﹾﻌِﻠﹾﺞ ﺑِﺴِﻜﱢﲔٍ ﺫﹶﺍﺕِ ﻃﹶﺮﻓﹶﻴﻦِ ،ﻟﹶﺎ ﻳﻤﺮ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ ﻳﻤِﻴﻨﺎ ﻭﺷِﻤﺎﻟﹰﺎ ﺇِﻟﱠﺎ ﻃﹶﻌﻨﻪ ،ﺣﺘﻰ ﻃﹶﻌﻦ ﺛﹶﻠﹶﺎﺛﹶﺔﹶ ﻋﺸﺮ ﺭﺟﻠﹰﺎ ،ﻣﺎﺕ ﻣِﻨﻬﻢ ﺳﺒﻌﺔﹲ ،ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﻯ ﺫﹶﻟِﻚ ﺭﺟﻞﹲ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،ﻃﹶﺮﺡ ﻋﻠﹶﻴﻪِ ﺑﺮﻧﺴﺎ ،ﻓﹶﻠﹶﻤﺎ ﻇﹶﻦ] ﺍﻟﻌﻠﺞ[ ﺃﹶﻧﻪ ﻣﺄﹾﺧﻮﺫﹲ ،ﻧﺤﺮ ﻧﻔﹾﺴﻪ ،ﻭﺗﻨﺎﻭﻝﹶ ﻋﻤﺮ ﻳﺪ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﻋﻮﻑٍ ،ﻓﹶﻘﹶﺪﻣﻪ ،ﻓﹶﻤﻦ ﻳﻠِﻲ ﻋﻤﺮ ﻓﹶﻘﹶﺪ ﺭﺃﹶﻯ ﺍﻟﱠﺬِﻱ ﺃﹶﺭﻯ ،ﻭﺃﹶﻣﺎ ﻧﻮﺍﺣِﻲ ﺍﻟﹾﻤﺴﺠِﺪِ ،ﻓﹶﺈِﻧﻬﻢ ﻟﹶﺎ ﻳﺪﺭﻭﻥﹶ ﻏﹶﻴﺮ ﺃﹶﻧﻬﻢ ﻗﹶﺪ ﻓﹶﻘﹶﺪﻭﺍ ﺻﻮﺕ ﻋﻤﺮ، ﻭﻫﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪِ ،ﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪِ ،ﻓﹶﺼﻠﱠﻰ ﺑِﻬِﻢ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺻﻠﹶﺎﺓﹰ ﺧﻔِﻴﻔﹶﺔﹰ ،ﻓﹶﻠﹶﻤﺎ ﺍﻧﺼﺮﻓﹸﻮﺍ ،ﻗﹶﺎﻝﹶ :ﻳﺎ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﺍﻧﻈﹸﺮ ﻣﻦ ﻗﹶﺘﻠﹶﻨِﻲ ؟ ﻓﹶﺠﺎﻝﹶ ﺳﺎﻋﺔﹰ ،ﺛﹸﻢ ﺟﺎﺀَ ﻓﹶﻘﹶﺎﻝﹶ :ﻏﹸﻠﹶﺎﻡ ﺍﻟﹾﻤﻐِﲑﺓِ، ﻗﹶﺎﻝﹶ :ﺍﻟﺼﻨﻊ ؟ ﻗﹶﺎﻝﹶ :ﻧﻌﻢ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﺗﻠﹶﻪ ﺍﻟﻠﱠﻪ ! ﻟﹶﻘﹶﺪ ﺃﹶﻣﺮﺕ ﺑِﻪِ ﻣﻌﺮﻭﻓﹰﺎ ! ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺠﻌﻞﹾ ﻣﻨِﻴﺘِﻲ ﻋﻠﹶﻰ ﻳﺪِ ﺭﺟﻞٍ ﻳﺪﻋِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ،ﻗﹶﺪ ﻛﹸﻨﺖ ﺃﹶﻧﺖ ﻭﺃﹶﺑﻮﻙ ﺗﺤِﺒﺎﻥِ ﺃﹶﻥﹾ ﺗﻜﹾﺜﹸﺮ ﺍﻟﹾﻌﻠﹸﻮﺝ ﺑِﺎﻟﹾﻤﺪِﻳﻨﺔِ ،ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﻌﺒﺎﺱ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﺭﻗِﻴﻘﹰﺎ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻥﹾ ﺷِﺌﹾﺖ ﻓﹶﻌﻠﹾﺖ ؟ ﺃﹶﻱ :ﺇِﻥﹾ ﺷِﺌﹾﺖ ﻗﹶﺘﻠﹾﻨﺎ ؟ ﻗﹶﺎﻝﹶ: ﻛﹶﺬﹶﺑﺖ ! ﺑﻌﺪ ﻣﺎ ﺗﻜﹶﻠﱠﻤﻮﺍ ﺑِﻠِﺴﺎﻧِﻜﹸﻢ ،ﻭﺻﻠﱡﻮﺍ ﻗِﺒﻠﹶﺘﻜﹸﻢ ،ﻭﺣﺠﻮﺍ ﺣﺠﻜﹸﻢ ؟ ﻓﹶﺎﺣﺘﻤِﻞﹶ ﺇِﻟﹶﻰ ﺑﻴﺘِﻪِ، ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹾﻨﺎ ﻣﻌﻪ ،ﻭﻛﹶﺄﹶﻥﱠ ﺍﻟﻨﺎﺱ ﻟﹶﻢ ﺗﺼِﺒﻬﻢ ﻣﺼِﻴﺒﺔﹲ ﻗﹶﺒﻞﹶ ﻳﻮﻣﺌِﺬٍ ،ﻓﹶﻘﹶﺎﺋِﻞﹲ ﻳﻘﹸﻮﻝﹸ :ﻟﹶﺎ ﺑﺄﹾﺱ ﻋﻠﹶﻴﻪِ ،ﻭﻗﹶﺎﺋِﻞﹲ ﻳﻘﹸﻮﻝﹸ :ﺃﹶﺧﺎﻑ ﻋﻠﹶﻴﻪِ ،ﻓﹶﺄﹸﺗِﻲ ﺑِﻨﺒِﻴﺬٍ ﻓﹶﺸﺮِﺑﻪ ،ﻓﹶﺨﺮﺝ ﻣِﻦ ﺟﻮﻓِﻪِ ،ﺛﹸﻢ ﺃﹸﺗِﻲ ﺑِﻠﹶﺒﻦٍ ﻓﹶﺸﺮِﺑﻪ ،ﻓﹶﺨﺮﺝ ﻣِﻦ ﺟﻮﻓِﻪِ ،ﻓﹶﻌﺮﻓﹸﻮﺍ ﺃﹶﻧﻪ ﻣﻴﺖ ،ﻓﹶﺪﺧﻠﹾﻨﺎ ﻋﻠﹶﻴﻪِ ،ﻭﺟﺎﺀَ ﺍﻟﻨﺎﺱ ﻳﺜﹾﻨﻮﻥﹶ ﻋﻠﹶﻴﻪِ ،ﻭﺟﺎﺀَ ﺭﺟﻞﹲ ﺷﺎﺏ ،ﻓﹶﻘﹶﺎﻝﹶ: ﺃﹶﺑﺸِﺮ ﻳﺎ ﺃﹶﻣِﲑ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﺒﺸﺮﻯ ﺍﻟﻠﱠﻪِ ﻟﹶﻚ ،ﻣِﻦ ﺻﺤﺒﺔِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﻗﹶﺪﻡٍ ﻓِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻣﺎ ﻗﹶﺪ ﻋﻠِﻤﺖ ،ﺛﹸﻢ ﻭﻟِﻴﺖ ﻓﹶﻌﺪﻟﹾﺖ ،ﺛﹸﻢ ﺷﻬﺎﺩﺓﹲ ،ﻗﹶﺎﻝﹶ :ﻭﺩِﺩﺕ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻛﹶﻔﹶﺎﻑ ،ﻟﹶﺎ ﻋﻠﹶﻲ ﻭﻟﹶﺎ ﻟِﻲ ،ﻓﹶﻠﹶﻤﺎ ﺃﹶﺩﺑﺮ ﺇِﺫﹶﺍ ﺇِﺯﺍﺭﻩ ﻳﻤﺲ ﺍﻟﹾﺄﹶﺭﺽ ،ﻗﹶﺎﻝﹶ :ﺭﺩﻭﺍ ﻋﻠﹶﻲ ﺍﻟﹾﻐﻠﹶﺎﻡ ،ﻗﹶﺎﻝﹶ :ﻳﺎ ﺍﺑﻦ ﺃﹶﺧِﻲ ،ﺍﺭﻓﹶﻊ ﺛﹶﻮﺑﻚ ،ﻓﹶﺈِﻧﻪ ﺃﹶﻧﻘﹶﻰ ﻟِﺜﹶﻮﺑِﻚ ،ﻭﺃﹶﺗﻘﹶﻰ ﻟِﺮﺑﻚ ،ﻳﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﻋﻤﺮ ،ﺍﻧﻈﹸﺮ ﻣﺎ ﻋﻠﹶﻲ ﻣِﻦ ﺍﻟﺪﻳﻦِ ؟ ﻓﹶﺤﺴﺒﻮﻩ، ﻓﹶﻮﺟﺪﻭﻩ ﺳِﺘﺔﹰ ﻭﺛﹶﻤﺎﻧِﲔ ﺃﹶﻟﹾﻔﹰﺎ ﻭﻧﺤﻮﻩ ،ﻗﹶﺎﻝﹶ :ﺇِﻥﹾ ﻭﻓﹶﻰ ﻟﹶﻪ ﻣﺎﻝﹸ ﺁﻝِ ﻋﻤﺮ ،ﻓﹶﺄﹶﺩﻩِ ﻣِﻦ ﺃﹶﻣﻮﺍﻟِﻬِﻢ ،ﻭﺇِﻟﱠﺎ ٥٤٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﺴﻞﹾ ﻓِﻲ ﺑﻨِﻲ ﻋﺪِﻱ ﺑﻦِ ﻛﹶﻌﺐٍ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﺗﻒِ ﺃﹶﻣﻮﺍﻟﹸﻬﻢ ،ﻓﹶﺴﻞﹾ ﻓِﻲ ﻗﹸﺮﻳﺶٍ ،ﻭﻟﹶﺎ ﺗﻌﺪﻫﻢ ﺇِﻟﹶﻰ ﻏﹶﻴﺮِﻫِﻢ ،ﻓﹶﺄﹶﺩ ﻋﻨﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺎﻝﹶ ،ﺍﻧﻄﹶﻠِﻖ ﺇِﻟﹶﻰ ﻋﺎﺋِﺸﺔﹶ ﺃﹸﻡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻓﹶﻘﹸﻞﹾ :ﻳﻘﹾﺮﺃﹸ ﻋﻠﹶﻴﻚِ ﻋﻤﺮ ﺍﻟﺴﻠﹶﺎﻡ، ﻭﻟﹶﺎ ﺗﻘﹸﻞﹾ :ﺃﹶﻣِﲑ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻓﹶﺈِﻧﻲ ﻟﹶﺴﺖ ﺍﻟﹾﻴﻮﻡ ﻟِﻠﹾﻤﺆﻣِﻨِﲔ ﺃﹶﻣِﲑﺍ ،ﻭﻗﹸﻞﹾ :ﻳﺴﺘﺄﹾﺫِﻥﹸ ﻋﻤﺮ ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ﺃﹶﻥﹾ ﻳﺪﻓﹶﻦ ﻣﻊ ﺻﺎﺣِﺒﻴﻪِ ،ﻓﹶﺴﻠﱠﻢ ﻭﺍﺳﺘﺄﹾﺫﹶﻥﹶ ،ﺛﹸﻢ ﺩﺧﻞﹶ ﻋﻠﹶﻴﻬﺎ ،ﻓﹶﻮﺟﺪﻫﺎ ﻗﹶﺎﻋِﺪﺓﹰ ﺗﺒﻜِﻲ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻳﻘﹾﺮﺃﹸ ﻋﻠﹶﻴﻚِ ﻋﻤﺮ] ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ[ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﻳﺴﺘﺄﹾﺫِﻥﹸ ﺃﹶﻥﹾ ﻳﺪﻓﹶﻦ ﻣﻊ ﺻﺎﺣِﺒﻴﻪِ ،ﻓﹶﻘﹶﺎﻟﹶﺖ :ﻛﹸﻨﺖ ﺃﹸﺭِﻳﺪﻩ ﻟِﻨﻔﹾﺴِﻲ ،ﻭﻟﹶﺄﹸﻭﺛِﺮﻥﱠ ﺑِﻪِ ﺍﻟﹾﻴﻮﻡ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻲ ،ﻓﹶﻠﹶﻤﺎ ﺃﹶﻗﹾﺒﻞﹶ ،ﻗِﻴﻞﹶ :ﻫﺬﹶﺍ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ]ﺑﻦ ﻋﻤﺮ [ﻗﹶﺪ ﺟﺎﺀَ، ﻗﹶﺎﻝﹶ :ﺍﺭﻓﹶﻌﻮﻧِﻲ ،ﻓﹶﺄﹶﺳﻨﺪﻩ ﺭﺟﻞﹲ ﺇِﻟﹶﻴﻪِ ،ﻗﹶﺎﻝﹶ .ﻣﺎ ﻟﹶﺪﻳﻚ ؟ ﻗﹶﺎﻝﹶ :ﺍﻟﱠﺬِﻱ ﺗﺤِﺐ ﻳﺎ ﺃﹶﻣِﲑ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺃﹶﺫِﻧﺖ ،ﻗﹶﺎﻝﹶ :ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ،ﻣﺎ ﻛﹶﺎﻥﹶ ﺷﻲﺀٌ ﺃﹶﻫﻢ ﺇِﻟﹶﻲ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻧﺎ ﻗﹶﻀﻴﺖ ﻓﹶﺎﺣﻤِﻠﹸﻮﻧِﻲ ،ﺛﹸﻢ ﺳﻠﱢﻢ ﻓﹶﻘﹸﻞﹾ :ﻳﺴﺘﺄﹾﺫِﻥﹸ ﻋﻤﺮ ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ،ﻓﹶﺈِﻥﹾ ﺃﹶﺫِﻧﺖ ﻟِﻲ ﻓﹶﺄﹶﺩﺧِﻠﹸﻮﻧِﻲ ،ﻭﺇِﻥﹾ ﺭﺩﺗﻨِﻲ ﻓﹶﺮﺩﻭﻧِﻲ ﺇِﻟﹶﻰ ﻣﻘﹶﺎﺑِﺮِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،ﻭﺟﺎﺀَﺕ ﺃﹸﻡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺣﻔﹾﺼﺔﹸ ﻭﺍﻟﻨﺴﺎﺀُ ﻳﺴﺘﺮﻧﻬﺎ ،ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﻳﻨﺎﻫﺎ ﻗﹸﻤﻨﺎ ،ﻓﹶﻮﻟﹶﺠﺖ ﻋﻠﹶﻴﻪِ ،ﻓﹶﺒﻜﹶﺖ ﻋِﻨﺪﻩ ﺳﺎﻋﺔﹰ ،ﻭﺍﺳﺘﺄﹾﺫﹶﻥﹶ ﺍﻟﺮﺟﺎﻝﹸ ،ﻓﹶﻮﻟﹶﺠﺖ ﺩﺍﺧِﻠﹰﺎ ﻟﹶﻬﻢ ،ﻓﹶﺴﻤِﻌﻨﺎ ﺑﻜﹶﺎﺀَﻫﺎ ﻣِﻦ ﺍﻟﺪﺍﺧِﻞِ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺃﹶﻭﺹِ ﻳﺎ ﺃﹶﻣِﲑ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﺍﺳﺘﺨﻠِﻒ ؟ ﻗﹶﺎﻝﹶ :ﻣﺎ ﺃﹶﺟِﺪ ﺃﹶﺣﻖ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮِ ﻣِﻦ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﻨﻔﹶﺮِ ﺃﹶﻭِ ﺍﻟﺮﻫﻂِ ،ﺍﻟﱠﺬِﻳﻦ ﺗﻮﻓﱢﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻭﻫﻮ ﻋﻨﻬﻢ ﺭﺍﺽٍ ،ﻓﹶﺴﻤﻰ ﻋﻠِﻴﺎ ،ﻭﻋﺜﹾﻤﺎﻥﹶ، ﻭﺍﻟﺰﺑﻴﺮ ،ﻭﻃﹶﻠﹾﺤﺔﹶ ،ﻭﺳﻌﺪﺍ ،ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ،ﻭﻗﹶﺎﻝﹶ :ﻳﺸﻬﺪﻛﹸﻢ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﻋﻤﺮ ،ﻭﻟﹶﻴﺲ ﻟﹶﻪ ﻣِﻦ ﺍﻟﹾﺄﹶﻣﺮِ ﺷﻲﺀٌ ،ﻛﹶﻬﻴﺌﹶﺔِ ﺍﻟﺘﻌﺰِﻳﺔِ ﻟﹶﻪ ،ﻓﹶﺈِﻥﹾ ﺃﹶﺻﺎﺑﺖِ ﺍﻟﹾﺈِﻣﺮﺓﹸ ﺳﻌﺪﺍ ﻓﹶﻬﻮ ﺫﹶﺍﻙ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻠﹾﻴﺴﺘﻌِﻦ ﺑِﻪِ ﺃﹶﻳﻜﹸﻢ ﻣﺎ ﺃﹸﻣﺮ ،ﻓﹶﺈِﻧﻲ ﻟﹶﻢ ﺃﹶﻋﺰِﻟﹾﻪ ﻣِﻦ ﻋﺠﺰٍ ﻭﻟﹶﺎ ﺧِﻴﺎﻧﺔٍ. ﻭﻗﹶﺎﻝﹶ :ﺃﹸﻭﺻِﻲ ﺍﻟﹾﺨﻠِﻴﻔﹶﺔﹶ ﻣِﻦ ﺑﻌﺪِﻱ ﺑِﺎﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﺍﻟﹾﺄﹶﻭﻟِﲔ ،ﺃﹶﻥﹾ ﻳﻌﺮِﻑ ﻟﹶﻬﻢ ﺣﻘﱠﻬﻢ ،ﻭﻳﺤﻔﹶﻆﹶ ﻟﹶﻬﻢ ﺣﺮﻣﺘﻬﻢ ،ﻭﺃﹸﻭﺻِﻴﻪِ ﺑِﺎﻟﹾﺄﹶﻧﺼﺎﺭِ ﺧﻴﺮﺍ ،ﺍﻟﱠﺬِﻳﻦ ﺗﺒﻮﺀُﻭﺍ ﺍﻟﺪﺍﺭ ﻭﺍﻟﹾﺈِﳝﺎﻥﹶ ﻣِﻦ ﻗﹶﺒﻠِﻬِﻢ ،ﺃﹶﻥﹾ ﻳﻘﹾﺒﻞﹶ ﻣِﻦ ﻣﺤﺴِﻨِﻬِﻢ ،ﻭﺃﻥ ﻳﻌﻔﹶﻰ ﻋﻦ ﻣﺴِﻴﺌِﻬِﻢ .ﻭﺃﹸﻭﺻِﻴﻪِ ﺑِﺄﹶﻫﻞِ ﺍﻟﹾﺄﹶﻣﺼﺎﺭِ ﺧﻴﺮﺍ ،ﻓﹶﺈِﻧﻬﻢ ﺭِﺩﺀُ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﺟﺒﺎﺓﹸ ﺍﻟﹾﺄﹶﻣﻮﺍﻝِ ،ﻭﻏﹶﻴﻆﹸ ﺍﻟﹾﻌﺪﻭ ،ﻭﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺆﺧﺬﹶ ﻣِﻨﻬﻢ ﺇِﻟﱠﺎ ﻓﹶﻀﻠﹸﻬﻢ ﻋﻦ ﺭِﺿﺎﻫﻢ ،ﻭﺃﹸﻭﺻِﻴﻪِ ﺑِﺎﻟﹾﺄﹶﻋﺮﺍﺏِ ﺧﻴﺮﺍ ،ﻓﹶﺈِﻧﻬﻢ ﺃﹶﺻﻞﹸ ﺍﻟﹾﻌﺮﺏِ ،ﻭﻣﺎﺩﺓﹸ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﺃﹶﻥﹾ ﻳﺆﺧﺬﹶ ﻣِﻦ ﺣﻮﺍﺷِﻲ ﺃﹶﻣﻮﺍﻟِﻬِﻢ ،ﻭﺗﺮﺩ ﻋﻠﹶﻰ ﻓﹸﻘﹶﺮﺍﺋِﻬِﻢ ،ﻭﺃﹸﻭﺻِﻴﻪِ ﺑِﺬِﻣﺔِ ﺍﻟﻠﱠﻪِ ﻭﺫِﻣﺔِ ﺭﺳﻮﻟِﻪِ ،ﺃﹶﻥﹾ ﻳﻮﻓﹶﻰ ﻟﹶﻬﻢ ﺑِﻌﻬﺪِﻫِﻢ ،ﻭﺃﹶﻥﹾ ﻳﻘﹶﺎﺗﻞﹶ ﻣِﻦ ﻭﺭﺍﺋِﻬِﻢ، ﻭﻟﹶﺎ ﻳﻜﹶﻠﱠﻔﹸﻮﺍ ]ﺇِﻟﱠﺎ ﻃﹶﺎﻗﹶﺘﻬﻢ.[ ٥٤٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻠﹶﻤﺎ ﻗﹸﺒِﺾ ﺧﺮﺟﻨﺎ ﺑِﻪِ ،ﻓﹶﺎﻧﻄﹶﻠﹶ ﹾﻘﻨﺎ ﻧﻤﺸِﻲ ،ﻓﹶﺴﻠﱠﻢ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﻋﻤﺮ ،ﻗﹶﺎﻝﹶ :ﻳﺴﺘﺄﹾﺫِﻥﹸ ﻋﻤﺮ ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ ؟ ﻗﹶﺎﻟﹶﺖ :ﺃﹶﺩﺧِﻠﹸﻮﻩ ،ﻓﹶﺄﹸﺩﺧِﻞﹶ ،ﻓﹶﻮﺿِﻊ ﻫﻨﺎﻟِﻚ ﻣﻊ ﺻﺎﺣِﺒﻴﻪِ ،ﻓﹶﻠﹶﻤﺎ ﻓﹸﺮِﻍﹶ ﻣِﻦ ﺩﻓﹾﻨِﻪِ ﺍﺟﺘﻤﻊ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﺮﻫﻂﹸ ،ﻓﹶﻘﹶﺎﻝﹶ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ :ﺍﺟﻌﻠﹸﻮﺍ ﺃﹶﻣﺮﻛﹸﻢ ﺇِﻟﹶﻰ ﺛﹶﻠﹶﺎﺛﹶﺔٍ ﻣِﻨﻜﹸﻢ ،ﻗﹶﺎﻝﹶ ﺍﻟﺰﺑﻴﺮ :ﻗﹶﺪ ﺟﻌﻠﹾﺖ ﺃﹶﻣﺮِﻱ ﺇِﻟﹶﻰ ﻋﻠِﻲ ،ﻓﹶﻘﹶﺎﻝﹶ ﻃﹶﻠﹾﺤﺔﹸ :ﻗﹶﺪ ﺟﻌﻠﹾﺖ ﺃﹶﻣﺮِﻱ ﺇِﻟﹶﻰ ﻋﺜﹾﻤﺎﻥﹶ ،ﻭﻗﹶﺎﻝﹶ ﺳﻌﺪ :ﻗﹶﺪ ﺟﻌﻠﹾﺖ ﺃﹶﻣﺮِﻱ ﺇِﻟﹶﻰ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ]ﺑﻦِ ﻋﻮﻑٍ[ ،ﻓﹶﻘﹶﺎﻝﹶ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ :ﺃﹶﻳﻜﹸﻤﺎ ﺗﺒﺮﺃﹶ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮِ ﻓﹶﻨﺠﻌﻠﹸﻪ ﺇِﻟﹶﻴﻪِ ؟ ﻭﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻟﹶﻴﻨﻈﹸﺮﻥﱠ ﺃﹶﻓﹾﻀﻠﹶﻬﻢ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ،ﻓﹶﺄﹸﺳﻜِﺖ ﺍﻟﺸﻴﺨﺎﻥﹸ ،ﻓﹶﻘﹶﺎﻝﹶ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ: ﺃﹶﻓﹶﺘﺠﻌﻠﹸﻮﻧﻪ ﺇِﻟﹶﻲ ؟ ﻭﺍﻟﻠﱠﻪ ﻋﻠﹶﻲ ﺃﹶﻥﹾ ﻟﹶﺎ ﺁﻟﹸﻮ ﻋﻦ ﺃﹶﻓﹾﻀﻠِﻜﹸﻢ ؟ ﻗﹶﺎﻟﹶﺎ :ﻧﻌﻢ ،ﻓﹶﺄﹶﺧﺬﹶ ﺑِﻴﺪِ ﺃﹶﺣﺪِﻫِﻤﺎ ،ﻓﹶﻘﹶﺎﻝﹶ: ﻟﹶﻚ ﻗﹶﺮﺍﺑﺔﹲ ﻣِﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻭﺍﻟﹾﻘﹶﺪﻡ ﻓِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻣﺎ ﻗﹶﺪ ﻋﻠِﻤﺖ ،ﻓﹶﺎﻟﻠﱠﻪ ﻋﻠﹶﻴﻚ ،ﻟﹶﺌِﻦ ﺃﹶﻣﺮﺗﻚ
ﻟﹶﺘﻌﺪِﻟﹶﻦ ؟ ﻭﻟﹶﺌِﻦ ﺃﹶﻣﺮﺕ ﻋﺜﹾﻤﺎﻥﹶ ﻟﹶﺘﺴﻤﻌﻦ ﻭﻟﹶﺘﻄِﻴﻌﻦ ؟ ﺛﹸﻢ ﺧﻠﹶﺎ ﺑِﺎﻟﹾﺂﺧﺮِ ،ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ ﻣِﺜﹾﻞﹶ ﺫﹶﻟِﻚ ،ﻓﹶﻠﹶﻤﺎ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻤِﻴﺜﹶﺎﻕ ،ﻗﹶﺎﻝﹶ :ﺍﺭﻓﹶﻊ ﻳﺪﻙ ﻳﺎ ﻋﺜﹾﻤﺎﻥﹸ ،ﻓﹶﺒﺎﻳﻌﻪ ،ﻓﹶﺒﺎﻳﻊ ﻟﹶﻪ ﻋﻠﹶﻲ ،ﻭﻭﻟﹶﺞ ﺃﹶﻫﻞﹸ ﺍﻟﺪﺍﺭِ ﻓﹶﺒﺎﻳﻌﻮﻩ. ﻭﻋﻦ ﺣﻤﻴﺪِ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ
)(١
)ﺃﹶﻥﱠ ﺍﻟﹾﻤِﺴﻮﺭ ﺑﻦ ﻣﺨﺮﻣﺔﹶ ﺃﹶﺧﺒﺮﻩ :ﺃﹶﻥﱠ ]ﺍﻟﺮﻫﻂ[ ﺍﻟﱠﺬِﻳﻦ
ﻭﻟﱠﺎﻫﻢ ﻋﻤﺮ ﺍﺟﺘﻤﻌﻮﺍ ﻓﹶﺘﺸﺎﻭﺭﻭﺍ ،ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ :ﻟﹶﺴﺖ ﺑِﺎﻟﱠﺬِﻱ ﺃﹸﻧﺎﻓِﺴﻜﹸﻢ ﻋﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻭﻟﹶﻜِﻨﻜﹸﻢ ﺇِﻥﹾ ﺷِﺌﹾﺘﻢ ﺍﺧﺘﺮﺕ ﻟﹶﻜﹸﻢ ﻣِﻨﻜﹸﻢ ؟ ﻓﹶﺠﻌﻠﹸﻮﺍ ﺫﹶﻟِﻚ ﺇِﻟﹶﻰ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ،ﻓﹶﻠﹶﻤﺎ ﻭﻟﱠﻮﺍ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺃﹶﻣﺮﻫﻢ ،ﻣﺎﻝﹶ ﺍﻟﻨﺎﺱ ﺇِﻟﹶﻰ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ،ﺣﺘﻰ ﻣﺎ ﺃﹶﺭﻯ ﺃﹶﺣﺪﺍ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻳﺘﺒﻊ ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﺮﻫﻂﹶ ﻭﻟﹶﺎ ﻳﻄﹶﺄﹸ ﻋﻘِﺒﻪ ،ﻭﻣﺎﻝﹶ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻰ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﻳﺸﺎﻭِﺭﻭﻧﻪ ﺗِﻠﹾﻚ ﺍﻟﻠﱠﻴﺎﻟِﻲ ،ﺣﺘﻰ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﺗِﻠﹾﻚ ﺍﻟﻠﱠﻴﻠﹶﺔﹸ ]ﺍﻟﱠﺘِﻲ[ ﺃﹶﺻﺒﺤﻨﺎ ﻓِﻴﻬﺎ ﻓﹶﺒﺎﻳﻌﻨﺎ ﻋﺜﹾﻤﺎﻥﹶ - ،ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤِﺴﻮﺭ ﺑﻦ ﻣﺨﺮﻣﺔﹶ :- ﻃﹶﺮﻗﹶﻨِﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺑﻌﺪ ﻫﺠﻊٍ ﻣِﻦ ﺍﻟﻠﱠﻴﻞِ ،ﻓﹶﻀﺮﺏ ﺍﻟﹾﺒﺎﺏ ﺣﺘﻰ ﺍﺳﺘﻴﻘﹶﻈﹾﺖ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﺭﺍﻙ ﻧﺎﺋِﻤﺎ ؟! ﻓﹶﻮﺍﻟﻠﱠﻪِ ﻣﺎ ﺍﻛﹾﺘﺤﻠﹾﺖ ﻫﺬِﻩِ ﺍﻟﺜﱠﻠﹶﺎﺙﹶ ﺑِﻜﹶﺒِﲑِ ﻧﻮﻡٍ ،ﺍﻧﻄﹶﻠِﻖ ﻓﹶﺎﺩﻉ ﻟِﻲ ﺍﻟﺰﺑﻴﺮ ﻭﺳﻌﺪﺍ، ﻓﹶﺪﻋﻮﺗﻬﻤﺎ ]ﻟﹶﻪ ،[ﻓﹶﺸﺎﻭﺭﻫﻤﺎ ﺛﹸﻢ ﺩﻋﺎﻧِﻲ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺍﺩﻉ ﻟِﻲ ﻋﻠِﻴﺎ ،ﻓﹶﺪﻋﻮﺗﻪ ،ﻓﹶﻨﺎﺟﺎﻩ ﺣﺘﻰ ﺍﺑﻬﺎﺭ ﺍﻟﻠﱠﻴﻞﹸ ،ﺛﹸﻢ ﻗﹶﺎﻡ ﻋﻠِﻲ ﻣِﻦ ﻋِﻨﺪِﻩِ ﻭﻫﻮ ﻋﻠﹶﻰ ﻃﹶﻤﻊٍ ،ﻭﻗﹶﺪ ﻛﹶﺎﻥﹶ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﻳﺨﺸﻰ ﻣِﻦ ﻋﻠِﻲ ﺷﻴﺌﹰﺎ، ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺍﺩﻉ ﻟِﻲ ﻋﺜﹾﻤﺎﻥﹶ] ،ﻓﹶﺪﻋﻮﺗﻪ ،[ﻓﹶﻨﺎﺟﺎﻩ ﺣﺘﻰ ﻓﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺍﻟﹾﻤﺆﺫﱢﻥﹸ ﺑِﺎﻟﺼﺒﺢِ ،ﻓﹶﻠﹶﻤﺎ ﺻﻠﱠﻰ ) (1ﻭﻫﺬﺍ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﺎ ) ٧٨ : ٩ﻣﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ( ،ﻭ) ١٧١ - ١٦٨ : ١٣ﻣﻦ ﺍﻟﻔﺘﺢ( .ﻭﺻﺤﺤﻨﺎﻩ ﻛﺴﺎﺑﻘﻪ . ٥٤٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻨﺎﺱ ﺍﻟﺼﺒﺢ ،ﻭﺍﺟﺘﻤﻊ ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﺮﻫﻂﹸ ﻋِﻨﺪ ﺍﻟﹾﻤِﻨﺒﺮِ ،ﻭﺃﹶﺭﺳﻞﹶ ﺇِﻟﹶﻰ ﻣﻦ ﻛﹶﺎﻥﹶ ﺣﺎﺿِﺮﺍ ﻣِﻦ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻭﺍﻟﹾﺄﹶﻧﺼﺎﺭِ ،ﻭ]ﺃﹶﺭﺳﻞﹶ[ ﺇِﻟﹶﻰ ﺃﹸﻣﺮﺍﺀِ ﺍﻟﹾﺄﹶﺟﻨﺎﺩِ ،ﻭﻛﹶﺎﻧﻮﺍ ﻭﺍﻓﹶﻮﺍ ﺗِﻠﹾﻚ ﺍﻟﹾﺤﺠﺔﹶ ﻣﻊ ﻋﻤﺮ، ﻓﹶﻠﹶﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ﺗﺸﻬﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺃﹶﻣﺎ ﺑﻌﺪ ،ﻳﺎ ﻋﻠِﻲ ،ﺇِﻧﻲ ﻗﹶﺪ ﻧﻈﹶﺮﺕ ﻓِﻲ ﺃﹶﻣﺮِ ﺍﻟﻨﺎﺱِ، ﻓﹶﻠﹶﻢ ﺃﹶﺭﻫﻢ ﻳﻌﺪِﻟﹸﻮﻥﹶ ﺑِﻌﺜﹾﻤﺎﻥﹶ ﻓﹶﻠﹶﺎ ﺗﺠﻌﻠﹶﻦ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻚ ﺳﺒِﻴﻠﹰﺎ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹸﺑﺎﻳِﻌﻚ ﻋﻠﹶﻰ ﺳﻨﺔِ ]ﺍﻟﻠﱠﻪِ ﻭ[ ﺭﺳﻮﻟِﻪِ ﻭﺍﻟﹾﺨﻠِﻴﻔﹶﺘﻴﻦِ ﻣِﻦ ﺑﻌﺪِﻩِ ،ﻓﹶﺒﺎﻳﻌﻪ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ،ﻭﺍﻟﹾﻤﻬﺎﺟِﺮﻭﻥﹶ ﻭﺍﻟﹾﺄﹶﻧﺼﺎﺭ ﻭﺃﹸﻣﺮﺍﺀُ ﺍﻟﹾﺄﹶﺟﻨﺎﺩِ ﻭﺍﻟﹾﻤﺴﻠِﻤﻮﻥﹶ(. ﻭﻣِﻦ ﻓﹶﻀﺎﺋِﻞِ ﻋﺜﹾﻤﺎﻥﹶ tﺍﻟﹾﺨﺎﺻﺔِ :ﻛﹶﻮﻧﻪ ﺧﺘﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻋﻠﹶﻰ ﺍﺑﻨﺘﻴﻪِ. ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ) ،.(١ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ،ﻗﹶﺎﻟﹶﺖ} :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻣﻀﻄﹶﺠِﻌﺎ ]ﻓِﻲ
ﺑﻴﺘِﻪِ[ ،ﻛﹶﺎﺷِﻔﹰﺎ ﻋﻦ ﻓﹶﺨِﺬﹶﻳﻪِ ﺃﹶﻭ ﺳﺎﻗﹶﻴﻪِ ،ﻓﹶﺎﺳﺘﺄﹾﺫﹶﻥﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻓﹶﺄﹶﺫِﻥﹶ ﻟﹶﻪ ﻭﻫﻮ ﻋﻠﹶﻰ ﺗِﻠﹾﻚ ﺍﻟﹾﺤﺎﻝِ، ﻓﹶﺘﺤﺪﺙﹶ ،ﺛﹸﻢ ﺍﺳﺘﺄﹾﺫﹶﻥﹶ ﻋﻤﺮ ،ﻓﹶﺄﹶﺫِﻥﹶ ﻟﹶﻪ ﻭﻫﻮ ﻛﹶﺬﹶﻟِﻚ ،ﻓﹶﺘﺤﺪﺙﹶ ،ﺛﹸﻢ ﺍﺳﺘﺄﹾﺫﹶﻥﹶ ﻋﺜﹾﻤﺎﻥﹸ ،ﻓﹶﺠﻠﹶﺲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻭﺳﻮﻯ ﺛِﻴﺎﺑﻪ ،ﻓﹶﺪﺧﻞﹶ ﻓﹶﺘﺤﺪﺙﹶ ،ﻓﹶﻠﹶﻤﺎ ﺧﺮﺝ ﻗﹶﺎﻟﹶﺖ ﻋﺎﺋِﺸﺔﹸ :ﺩﺧﻞﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻓﹶﻠﹶﻢ ﺗ ﻬﺶ ﻟﹶﻪ ﻭﻟﹶﻢ ﺗﺒﺎﻟِﻪِ ] ،ﺛﹸﻢ ﺩﺧﻞﹶ ﻋﻤﺮ ﻓﹶﻠﹶﻢ ﺗ ﻬﺶ ﻭﻟﹶﻢ ﺗﺒﺎﻟِﻪِ [ ،ﺛﹸﻢ ﺩﺧﻞﹶ ﻋﺜﹾﻤﺎﻥﹸ ﻓﹶﺠﻠﹶﺴﺖ ﻭﺳﻮﻳﺖ ﺛِﻴﺎﺑﻚ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻟﹶﺎ ﺃﹶﺳﺘﺤِﻲ ﻣِﻦ ﺭﺟﻞٍ ﺗﺴﺘﺤِﻲ ﻣِﻨﻪ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ{ ).(٢ ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ} :ﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻳﻮﻡ ﺑﻴﻌﺔِ ﺍﻟﺮﺿﻮﺍﻥِ ،ﻭﺃﹶﻥﱠ ﻋﺜﹾﻤﺎﻥﹶ tﻛﹶﺎﻥﹶ ﻗﹶﺪ ﺑﻌﺜﹶﻪ ﺍﻟﻨﺒِﻲ
r
ﺇِﻟﹶﻰ ﻣﻜﱠﺔﹶ ،ﻭﻛﹶﺎﻧﺖ ﺑﻴﻌﺔﹸ ﺍﻟﺮﺿﻮﺍﻥِ ﺑﻌﺪ ﻣﺎ ﺫﹶﻫﺐ ﻋﺜﹾﻤﺎﻥﹸ ﺇِﻟﹶﻰ ﻣﻜﱠﺔﹶ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ] rﺑِﻴﺪِﻩِ[ ﺍﻟﹾﻴﻤﻨﻰ " :ﻫﺬِﻩِ ﻳﺪ ﻋﺜﹾﻤﺎﻥﹶ ،ﻓﹶﻀﺮﺏ ﺑِﻬﺎ ﻋﻠﹶﻰ ﻳﺪِﻩِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻫﺬِﻩِ ﻟِﻌﺜﹾﻤﺎﻥﹶ{ ).(٤) (٣
ﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﻠِﻲ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻭﻓﹶﻀﺎﺋِﻠﹸﻪ ﻗﹶﻮﻟﹸﻪ ) :ﺛﹸﻢ ﻟِﻌﻠِﻲ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ .( t ) (1ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٢٣٥ - ٢٣٤ : ٢ﻭﺻﺤﺤﻨﺎﻩ ﻣﻨﻪ ﻛﺴﺎﺑﻘﻴﻪ . ) (2ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤٠١ﺃﲪﺪ ). (١٥٥/٦ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٩٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٠٦ﺃﲪﺪ ). (١٠١/٢ ) (4ﻫﺬﻩ ﻗﻄﻌﺔ ﳐﺘﺼﺮﺓ ،ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ١٩ - ١٨ : ٧ﻣﻦ ﺍﻟﻔﺘﺢ( ،ﻭﺻﺤﺤﻨﺎﻫﺎ ﻣﻨﻪ . ٥٤٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺵ :ﺃﹶﻱ :ﻭﻧﺜﹾﺒِﺖ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔﹶ ﺑﻌﺪ ﻋﺜﹾﻤﺎﻥﹶ ﻟِﻌﻠِﻲ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ .ﻟﹶﻤﺎ ﻗﹸﺘِﻞﹶ ﻋﺜﹾﻤﺎﻥﹸ ﻭﺑﺎﻳﻊ ﺍﻟﻨﺎﺱ ﻋﻠِﻴﺎ ﺻﺎﺭ ﺇِﻣﺎﻣﺎ ﺣﻘﺎ ﻭﺍﺟِﺐ ﺍﻟﻄﱠﺎﻋﺔِ ،ﻭﻫﻮ ﺍﻟﹾﺨﻠِﻴﻔﹶﺔﹸ ﻓِﻲ ﺯﻣﺎﻧِﻪِ ﺧِﻠﹶﺎﻓﹶﺔﹶ ﻧﺒﻮﺓٍ ،ﻛﹶﻤﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺣﺪِﻳﺚﹸ ﺳﻔِﻴﻨﺔﹶ ﺍﻟﹾﻤﺘﻘﹶﺪﻡ ﺫِﻛﹾﺮﻩ ،ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ: }ﺧِﻠﹶﺎﻓﹶﺔﹸ ﺍﻟﻨﺒﻮﺓِ ﺛﹶﻠﹶﺎﺛﹸﻮﻥﹶ ﺳﻨﺔﹰ ،ﺛﹸﻢ ﻳﺆﺗِﻲ ﺍﻟﻠﱠﻪ ﻣﻠﹾﻜﹶﻪ ﻣﻦ ﻳﺸﺎﺀُ{ ).(٢) (١ ﻭﻛﹶﺎﻧﺖ ﺧِﻠﹶﺎﻓﹶﺔﹸ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖِ ﺳﻨﺘﻴﻦِ ﻭﺛﹶﻠﹶﺎﺛﹶﺔﹶ ﺃﹶﺷﻬﺮٍ ،ﻭﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﻤﺮ ﻋﺸﺮ ﺳِﻨِﲔ ﻭﻧِﺼﻔﹰﺎ، ﻭﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﺜﹾﻤﺎﻥﹶ ﺍﺛﹾﻨﺘﻲ ﻋﺸﺮﺓﹶ ﺳﻨﺔﹰ ،ﻭﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﻠِﻲ ﺃﹶﺭﺑﻊ ﺳِﻨِﲔ ﻭﺗِﺴﻌﺔﹶ ﺃﹶﺷﻬﺮٍ] ،ﻭﺧِﻠﹶﺎﻓﹶﺔﹸ ﺍﻟﹾﺤﺴﻦِ ﺳِﺘﺔﹶ ﺃﹶﺷﻬﺮٍ[ ).(٣ ﻭﺃﹶﻭﻝﹸ ﻣﻠﹸﻮﻙِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻣﻌﺎﻭِﻳﺔﹸ ] tﻭﻫﻮ ﺧﻴﺮ ﻣﻠﹸﻮﻙِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،[ﻟﹶﻜِﻨﻪ ﺇِﻧﻤﺎ ﺻﺎﺭ ﺇِﻣﺎﻣﺎ ﺣﻘﺎ ﻟﹶﻤﺎ ﻓﹶﻮﺽ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﺤﺴﻦ ﺑﻦ ﻋﻠِﻲ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔﹶ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺤﺴﻦ t ﺑﺎﻳﻌﻪ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻌِﺮﺍﻕِ ﺑﻌﺪ ﻣﻮﺕِ ﺃﹶﺑِﻴﻪِ ،ﺛﹸﻢ ﺑﻌﺪ ﺳِﺘﺔِ ﺃﹶﺷﻬﺮٍ ﻓﹶﻮﺽ ﺍﻟﹾﺄﹶﻣﺮ ﺇِﻟﹶﻰ ﻣﻌﺎﻭِﻳﺔﹶ ،ﻓﹶﻈﹶﻬﺮ ﺻِﺪﻕ ﻗﹶﻮﻝِ ﺍﻟﻨﺒِﻲ} r ﺇِﻥﱠ ﺍﺑﻨِﻲ ﻫﺬﹶﺍ ﺳﻴﺪ ،ﻭﺳﻴﺼﻠِﺢ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺑﻴﻦ ﻓِﺌﹶﺘﻴﻦِ ﻋﻈِﻴﻤﺘﻴﻦِ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ.(٤) { ﻭﺍﻟﹾﻘِﺼﺔﹸ ﻣﻌﺮﻭﻓﹶﺔﹲ ﻓِﻲ ﻣﻮﺿِﻌِﻬﺎ. ﻓﹶﺎﻟﹾﺨِﻠﹶﺎﻓﹶﺔﹸ ﺛﹶﺒﺘﺖ ﻟِﺄﹶﻣِﲑِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻋﻠِﻲ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ tﺑﻌﺪ ﻋﺜﹾﻤﺎﻥﹶ tﺑِﻤﺒﺎﻳﻌﺔِ ﺍﻟﺼﺤﺎﺑﺔِ، ﺳِﻮﻯ ﻣﻌﺎﻭِﻳﺔﹶ ﻣﻊ ﺃﹶﻫﻞِ ﺍﻟﺸﺎﻡِ. ﻭﺍﻟﹾﺤﻖ ﻣﻊ ﻋﻠِﻲ ]ﻣﻦ[
)(٥
t
ﻓﹶﺈِﻥﱠ ﻋﺜﹾﻤﺎﻥﹶ tﻟﹶﻤﺎ ﻗﹸﺘِﻞﹶ ﻛﹶﺜﹸﺮ ﺍﻟﹾﻜﹶﺬِﺏ ﻭﺍﻟِﺎﻓﹾﺘِﺮﺍﺀُ ﻋﻠﹶﻰ ﻋﺜﹾﻤﺎﻥﹶ ﻭﻋﻠﹶﻰ
ﻛﹶﺎﻥﹶ ﺑِﺎﻟﹾﻤﺪِﻳﻨﺔِ ﻣِﻦ ﺃﹶﻛﹶﺎﺑِﺮِ ﺍﻟﺼﺤﺎﺑﺔِ ﻛﹶﻌﻠِﻲ ﻭﻃﹶﻠﹾﺤﺔﹶ ﻭﺍﻟﺰﺑﻴﺮِ ،ﻭﻋﻈﹸﻤﺖِ ﺍﻟﺸﺒﻬﺔﹸ ﻋِﻨﺪ
ﻣﻦ ﻟﹶﻢ ﻳﻌﺮِﻑِ ﺍﻟﹾﺤﺎﻝﹶ ،ﻭﻗﹶﻮِﻳﺖِ ﺍﻟﺸﻬﻮﺓﹸ ﻓِﻲ ﻧﻔﹸﻮﺱِ ﺫﹶﻭِﻱ ﺍﻟﹾﺄﹶﻫﻮﺍﺀِ ﻭﺍﻟﹾﺄﹶﻏﹾﺮﺍﺽِ ،ﻣِﻤﻦ ﺑﻌﺪﺕ ﺩﺍﺭﻩ ) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢٢٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ). (٤٦٤٦ ) (2ﻣﻀﻰ ﰲ ﺹ . ٤٨٣ ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ ) ، (٢٥٥٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٧٣ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ ) ، (١٤١٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٦٢ﺃﲪﺪ ). (٥١/٥ ) (5ﰲ ﺍﻷﺻﻞ ) :ﻭ( ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٤٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺸﺎﻡِ ،ﻭﳛﻤِﻲ ﺍﻟﻠﱠﻪ ﻋﺜﹾﻤﺎﻥﹶ ﺃﹶﻥﹾ ﻳﻈﹸﻦ ﺑِﺎﻟﹾﺄﹶﻛﹶﺎﺑِﺮِ ﻇﹸﻨﻮﻥﹶ ﺳﻮﺀٍ ،ﻭﻳﺒﻠﹸﻐﻪ ﻋﻨﻬﻢ ﺃﹶﺧﺒﺎﺭ ،ﻣِﻨﻬﺎ ﻣﺎ ﻫﻮ ﻛﹶﺬِﺏ ،ﻭﻣِﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺤﺪﺙﹲ ،ﻭﻣِﻨﻬﺎ ﻣﺎ ﻟﹶﻢ ﻳﻌﺮﻑ ﻭﺟﻬﻪ ،ﻭﺍﻧﻀﻢ ﺇِﻟﹶﻰ ﺫﹶﻟِﻚ ﺃﹶﻫﻮﺍﺀُ ﻗﹶﻮﻡٍ ﻳﺤِﺒﻮﻥﹶ ﺍﻟﹾﻌﻠﹸﻮ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ .ﻭﻛﹶﺎﻥﹶ ﻓِﻲ ﻋﺴﻜﹶﺮِ ﻋﻠِﻲ
t
-ﻣِﻦ ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﻄﱡﻐﺎﺓِ ﺍﻟﹾﺨﻮﺍﺭِﺝِ،
ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺘﻠﹸﻮﺍ ﻋﺜﹾﻤﺎﻥﹶ -ﻣﻦ ﻟﹶﻢ ﻳﻌﺮﻑ ﺑِﻌﻴﻨِﻪِ ،ﻭﻣﻦ ﺗﻨﺘﺼِﺮ ﻟﹶﻪ ﻗﹶﺒِﻴﻠﹶﺘﻪ ،ﻭﻣﻦ ﻟﹶﻢ ﺗﻘﹸﻢ ﻋﻠﹶﻴﻪِ ﺣﺠﺔﹲ ﺑِﻤﺎ ﻓﹶﻌﻠﹶﻪ ،ﻭﻣﻦ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ ﻧِﻔﹶﺎﻕ ﻟﹶﻢ ﻳﺘﻤﻜﱠﻦ ﻣِﻦ ﺇِﻇﹾﻬﺎﺭِﻩِ ﻛﹸﻠﱢﻪِ ،ﻭﺭﺃﹶﻯ ﻃﹶﻠﹾﺤﺔﹸ ﻭﺍﻟﺰﺑﻴﺮ ﺃﹶﻧﻪ ﺇِﻥﹾ ﻟﹶﻢ ﻳﻨﺘﺼﺮ ﻟِﻠﺸﻬِﻴﺪِ ﺍﻟﹾﻤﻈﹾﻠﹸﻮﻡِ ،ﻭﻳﻘﹾﻤﻊ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻔﹶﺴﺎﺩِ ﻭﺍﻟﹾﻌﺪﻭﺍﻥِ ،ﻭﺇِﻟﱠﺎ ﺍﺳﺘﻮﺟﺒﻮﺍ ﻏﹶﻀﺐ ﺍﻟﻠﱠﻪِ ﻭﻋِﻘﹶﺎﺑﻪ .ﻓﹶﺠﺮﺕ ﻓِﺘﻨﺔﹸ ﺍﻟﹾﺠﻤﻞِ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ ﺍﺧﺘِﻴﺎﺭٍ ﻣِﻦ ﻋﻠِﻲ ،ﻭﻟﹶﺎ ﻣِﻦ ﻃﹶﻠﹾﺤﺔﹶ ﻭﺍﻟﺰﺑﻴﺮِ ،ﻭﺇِﻧﻤﺎ ﺃﹶﺛﹶﺎﺭﻫﺎ ﺍﻟﹾﻤﻔﹾﺴِﺪﻭﻥﹶ ﺑِﻐﻴﺮِ ﺍﺧﺘِﻴﺎﺭِ ﺍﻟﺴﺎﺑِﻘِﲔ ،ﺛﹸﻢ ﺟﺮﺕ ﻓِﺘﻨﺔﹸ ﺻِﻔﱢﲔ ﻟِﺮﺃﹾﻱٍ ،ﻭﻫﻮ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﺸﺎﻡِ ﻟﹶﻢ ﻳﻌﺪﻝﹾ ﻋﻠﹶﻴﻬِﻢ ،ﺃﹶﻭ ﻟﹶﺎ ﻳﺘﻤﻜﱠﻦ ﻣِﻦ ﺍﻟﹾﻌﺪﻝِ ﻋﻠﹶﻴﻬِﻢ - ﻭﻫﻢ ﻛﹶﺎﻓﱡﻮﻥﹶ ،ﺣﺘﻰ ﺗﺠﺘﻤِﻊ ﺍﻟﹾﺄﹸﻣﺔﹸ ،ﻭﺃﹶﻧﻬﻢ ﻳﺨﺎﻓﹸﻮﻥﹶ ﻃﹸﻐﻴﺎﻥﹶ ﻣﻦ ﻓِﻲ ﺍﻟﹾﻌﺴﻜﹶﺮِ ،ﻛﹶﻤﺎ ﻃﹶﻐﻮﺍ ﻋﻠﹶﻰ ﺍﻟﺸﻬِﻴﺪِ ﺍﻟﹾﻤﻈﹾﻠﹸﻮﻡِ ،ﻭﻋﻠِﻲ
t
ﻫﻮ ﺍﻟﹾﺨﻠِﻴﻔﹶﺔﹸ ﺍﻟﺮﺍﺷِﺪ ﺍﻟﹾﻤﻬﺪِﻱ ﺍﻟﱠﺬِﻱ
ﺗﺠِﺐ ﻃﹶﺎﻋﺘﻪ ،ﻭﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻧﻮﺍ ﻣﺠﺘﻤِﻌِﲔ ﻋﻠﹶﻴﻪِ ،ﻓﺎﻋﺘﻘﹶﺪ ﺃﹶﻥﱠ ﺍﻟﻄﱠﺎﻋﺔﹶ ﻭﺍﻟﹾﺠﻤﺎﻋﺔﹶ ﺍﻟﹾﻮﺍﺟِﺒﺘﻴﻦِ ﻋﻠﹶﻴﻬِﻢ ﺗﺤﺼﻞﹸ ﺑِﻘِﺘﺎﻟِﻬِﻢ ،ﻓﹶﻴﻄﹾﻠﹶﺐ ﺇِﻣﺎﻡ ،ﻓﹶﺎﻋﺘﻘﹶﺪ ﺃﹶﻧﻪ ﻳﺤﺼﻞﹸ ﺑِﻪِ ﺃﹶﺩﺍﺀُ ﺍﻟﹾﻮﺍﺟِﺐِ ) (١ﻭﻟﹶﻢ ﻳﻌﺘﻘِﺪ ﺃﹶﻥﱠ ﺍﻟﺘﺄﹾﻟِﻴﻒ ﻟﹶﻬﻢ ﻛﹶﺘﺄﹾﻟِﻴﻒِ ﺍﻟﹾﻤﺆﻟﱠﻔﹶﺔِ ﻗﹸﻠﹸﻮﺑﻬﻢ ﻋﻠﹶﻰ ﻋﻬﺪِ ﺍﻟﻨﺒِﻲ ﻳﺴﻮﻍﹸ
)(٢
r
ﻭﺍﻟﹾﺨﻠِﻴﻔﹶﺘﻴﻦِ ﻣِﻦ ﺑﻌﺪِﻩِ ﻣِﻤﺎ
ﻓﹶﺤﻤﻠﹶﻪ ﻣﺎ ﺭﺁﻩ - ﻣِﻦ ﺃﹶﻥﱠ ﺍﻟﺪﻳﻦ ﺇِﻗﹶﺎﻣﺔﹸ ﺍﻟﹾﺤﺪ ﻋﻠﹶﻴﻬِﻢ ﻭﻣﻨﻌﻬﻢ ﻣِﻦ ﺍﻟﹾﺈِﺛﹶﺎﺭﺓِ ،ﺩﻭﻥﹶ
ﺗﺄﹾﻟِﻴﻔِﻬِﻢ :- ﻋﻠﹶﻰ ﺍﻟﹾﻘِﺘﺎﻝِ ،ﻭﻗﹶﻌﺪ ﻋﻦِ ﺍﻟﹾﻘِﺘﺎﻝِ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﹾﺄﹶﻛﹶﺎﺑِﺮِ ،ﻟِﻤﺎ ﺳﻤِﻌﻮﻩ ﻣِﻦ ﺍﻟﻨﺼﻮﺹِ ﻓِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﺑِﺎﻟﹾﻘﹸﻌﻮﺩِ ﻓِﻲ ﺍﻟﹾﻔِﺘﻨﺔِ ،ﻭﻟِﻤﺎ ﺭﺃﹶﻭﻩ ﻣِﻦ ﺍﻟﹾﻔِﺘﻨﺔِ ﺍﻟﱠﺘِﻲ ﺗﺮﺑﻮ ﻣﻔﹾﺴﺪﺗﻬﺎ ﻋﻠﹶﻰ ﻣﺼﻠﹶﺤﺘِﻬﺎ .ﻭﻧﻘﹸﻮﻝﹸ ﻓِﻲ ﺍﻟﹾﺠﻤِﻴﻊِ ﺑِﺎﻟﹾﺤﺴﻨﻰ} :
‘’Îû ö@yèøgrB Ÿwur Ç`»yJƒM}$$Î/ $tRqà)t7y™ šúïÏ%©!$# $oYÏRºuq÷z\}ur $oYs9 ö•Ïÿøî$# $uZ-/u
.(٣) {ÇÊÉÈ îLìÏm§‘ Ô$râäu‘ y7¨RÎ) !$oY-/u‘ (#qãZtB#uä tûïÏ%©#Ïj9 yxÏî $uZÎ/qè=è% ﻭﺍﻟﹾﻔِﺘﻦ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﻓِﻲ ﺃﹶﻳﺎﻣِﻪِ ﻗﹶﺪ ﺻﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﹶﻳﺪِﻳﻨﺎ ،ﻓﹶﻨﺴﺄﹶﻝﹸ ﺍﻟﻠﱠﻪ ﺃﹶﻥﹾ ﻳﺼﻮﻥﹶ ﻋﻨﻬﺎ ) (1ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺟﺎﺀﺕ ﻫﻜﺬﺍ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻋﻦ ﺃﺻﻠﻬﺎ ،ﻭﱂ ﻧﻮﻓﻖ ﻟﻮﺟﻪ ﺗﺼﻮﻳﺒﻬﺎ! . ) (2ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﲟﺎ ﻳﺴﻮﻍ " .ﻭﻫﻮ ﲢﺮﻳﻒ -ﻓﻴﻤﺎ ﺃﺭﻯ . ) (3ﺍﻟﹾﺤﺸﺮِ . ١٠ : ٥٤٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻟﹾﺴِﻨﺘﻨﺎ ،ﺑِﻤﻨﻪِ ﻭﻛﹶﺮﻣِﻪِ. ﻭﻣِﻦ ﻓﹶﻀﺎﺋِﻞِ ﺃﹶﻣِﲑِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻋﻠِﻲ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ
t
ﻣﺎ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ،ﻋﻦ ﺳﻌﺪِ ﺑﻦِ ﺃﹶﺑِﻲ ﻭﻗﱠﺎﺹٍ tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻟِﻌﻠِﻲ} :ﺃﹶﻧﺖ ﻣِﻨﻲ ﺑِﻤﻨﺰِﻟﹶﺔِ ﻫﺎﺭﻭﻥﹶ ] ﻣِﻦ ﻣﻮﺳﻰ [ ،ﺇِﻟﱠﺎ ﺃﹶﻧﻪ ﻟﹶﺎ ﻧﺒِﻲ ﺑﻌﺪِﻱ{ ).(١ ﻭﻗﹶﺎﻝﹶ
r
ﻳﻮﻡ ﺧﻴﺒﺮ} :ﻟﹶﺄﹸﻋﻄِﻴﻦ ﺍﻟﺮﺍﻳﺔﹶ ﻏﹶﺪﺍ ﺭﺟﻠﹰﺎ ﻳﺤِﺐ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ،ﻭﻳﺤِﺒﻪ ﺍﻟﻠﱠﻪ
ﻭﺭﺳﻮﻟﹸﻪ ،ﻗﹶﺎﻝﹶ :ﻓﹶﺘﻄﹶﺎﻭﹾﻟﻨﺎ ﻟﹶﻬﺎ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺍﺩﻋﻮﺍ ﻟِﻲ ﻋﻠِﻴﺎ ،ﻓﹶﺄﹸﺗِﻲ ﺑِﻪِ ﺃﹶﺭﻣﺪ ،ﻓﹶﺒﺼﻖ ﻓِﻲ ﻋﻴﻨﻴﻪِ ،ﻭﺩﻓﹶﻊ ﺍﻟﺮﺍﻳﺔﹶ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﻔﹶﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ{ ).(٢ ﻭﻟﹶﻤﺎ ﻧﺰﻟﹶﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ} :
$oY|¡àÿRr&ur öNä.uä!$|¡ÎSur $tRuä!$|¡ÎSur ö/ä.uä!$oYö/r&ur $tRuä!$oYö/r& äíô‰tR (#öqs9$yès? ö@à)sù
(٣) {öNä3|¡àÿRr&urﺩﻋﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻋﻠِﻴﺎ ﻭﻓﹶﺎﻃِﻤﺔﹶ ﻭﺣﺴﻨﺎ ﻭﺣﺴﻴﻨﺎ ،ﻓﹶﻘﹶﺎﻝﹶ} " :ﺍﻟﻠﱠﻬﻢ ﻫﺆﻟﹶﺎﺀِ ﺃﹶﻫﻠِﻲ{ ).(٤
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (٤١٥٤ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤٠٤ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٢٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٢١ﺃﲪﺪ ). (١٨٥/١ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (٣٩٧٣ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤٠٦ﺃﲪﺪ ). (٣٣٣/٥ ) (3ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ . ٦١ : ) (4ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤٠٤ﺃﲪﺪ ). (١٨٥/١ ٥٥٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀُ ﺍﻟﹾﺄﹶﺭﺑﻌﺔﹸ ﻫﻢ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀُ ﺍﻟﺮﺍﺷِﺪﻭﻥﹶ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻫﻢ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀُ ﺍﻟﺮﺍﺷِﺪﻭﻥﹶ ،ﻭﺍﻟﹾﺄﹶﺋِﻤﺔﹸ ﺍﻟﹾﻤﻬﺪِﻳﻮﻥﹶ (. ﺵ :ﺗﻘﹶﺪﻡ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺍﻟﺜﱠﺎﺑِﺖ ﻓِﻲ ﺍﻟﺴﻨﻦِ ) (١ﻭﺻﺤﺤﻪ ﺍﻟﺘﺮﻣِﺬِﻱ ،ﻋﻦِ ﺍﻟﹾﻌِﺮﺑﺎﺽِ ﺑﻦِ ﺳﺎﺭِﻳﺔﹶ، ﻗﹶﺎﻝﹶ} :ﻭﻋﻈﹶﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻣﻮﻋِﻈﹶﺔﹰ ﺑﻠِﻴﻐﺔﹰ ،ﺫﹶﺭﻓﹶﺖ ﻣِﻨﻬﺎ ﺍﻟﹾﻌﻴﻮﻥﹸ ،ﻭﻭﺟِﻠﹶﺖ ﻣِﻨﻬﺎ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ،
ﻓﹶﻘﹶﺎﻝﹶ ﻗﹶﺎﺋِﻞﹲ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻛﹶﺄﹶﻥﱠ ﻫﺬِﻩِ ﻣﻮﻋِﻈﹶﺔﹸ ﻣﻮﺩﻉٍ ،ﻓﹶﻤﺎﺫﹶﺍ ﺗﻌﻬﺪ ﺇِﻟﹶﻴﻨﺎ ؟ ﻓﹶﻘﹶﺎﻝﹶ " :ﺃﹸﻭﺻِﻴﻜﹸﻢ ﺑِﺎﻟﺴﻤﻊِ ﻭﺍﻟﻄﱠﺎﻋﺔِ ،ﻓﹶﺈِﻧﻪ ﻣﻦ ﻳﻌِﺶ ﻣِﻨﻜﹸﻢ ﺑﻌﺪِﻱ ﻓﹶﺴﻴﺮﻯ ﺍﺧﺘِﻠﹶﺎﻓﹰﺎ ﻛﹶﺜِﲑﺍ ،ﻓﹶﻌﻠﹶﻴﻜﹸﻢ ﺑِﺴﻨﺘِﻲ ﻭﺳﻨﺔِ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮﺍﺷِﺪِﻳﻦ ﺍﻟﹾﻤﻬﺪِﻳﲔ ﻣِﻦ ﺑﻌﺪِﻱ ،ﺗﻤﺴﻜﹸﻮﺍ ﺑِﻬﺎ ،ﻭﻋﻀﻮﺍ ﻋﻠﹶﻴﻬﺎ ﺑِﺎﻟﻨﻮﺍﺟِﺬِ ،ﻭﺇِﻳﺎﻛﹸﻢ ﻭﻣﺤﺪﺛﹶﺎﺕِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ،ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﺑِﺪﻋﺔٍ ﺿﻠﹶﺎﻟﹶﺔﹲ{ ).(٢ ﻭﺗﺮﺗِﻴﺐ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮﺍﺷِﺪِﻳﻦ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﹶﺟﻤﻌِﲔ ﻓِﻲ ﺍﻟﹾﻔﹶﻀﻞِ ،ﻛﹶﺘﺮﺗِﻴﺒِﻬِﻢ ﻓِﻲ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔِ. ﻭﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻣِﻦ ﺍﻟﹾﻤﺰِﻳﺔِ :ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ
r
ﺃﹶﻣﺮﻧﺎ ﺑِﺎﺗﺒﺎﻉِ ﺳﻨﺔِ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ
ﺍﻟﺮﺍﺷِﺪِﻳﻦ ،ﻭﻟﹶﻢ ﻳﺄﹾﻣﺮﻧﺎ ﻓِﻲ ﺍﻟِﺎﻗﹾﺘِﺪﺍﺀِ ﻓِﻲ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ﺇِﻟﱠﺎ ﺑِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ،ﻓﹶﻘﹶﺎﻝﹶ} :ﺍﻗﹾﺘﺪﻭﺍ ﺑِﺎﻟﻠﱠﺬﹶﻳﻦِ ﻣِﻦ ﺑﻌﺪِﻱ :ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ، (٣) {ﻭﻓﹶﺮﻕ ﺑﻴﻦ ﺍﺗﺒﺎﻉِ ﺳﻨﺘِﻬِﻢ ﻭﺍﻟِﺎﻗﹾﺘِﺪﺍﺀِ ]ﺑِﻬِﻢ (٤) [ﻓﹶﺤﺎﻝﹸ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ﻓﹶﻮﻕ ﺣﺎﻝِ ﻋﺜﹾﻤﺎﻥﹶ ﻭﻋﻠِﻲ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﹶﺟﻤﻌِﲔ. ﻭﻗﹶﺪ ﺭﻭِﻱ ﻋﻦ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﺗﻘﹾﺪِﱘ ﻋﻠِﻲ ﻋﻠﹶﻰ ﻋﺜﹾﻤﺎﻥﹶ ،ﻭﻟﹶﻜِﻦ ﻇﹶﺎﻫِﺮ ﻣﺬﹾﻫﺒِﻪِ ﺗﻘﹾﺪِﱘ ﻋﺜﹾﻤﺎﻥﹶ، ﻋﻠﹶﻰ ﻋﻠِﻲ] .ﻭﻋﻠﹶﻰ[ ﻫﺬﹶﺍ ﻋﺎﻣﺔﹸ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ. ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﻗﹶﻮﻝﹸ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﻋﻮﻑٍ ﻟِﻌﻠِﻲ t ﺇِﻧﻲ ﻗﹶﺪ ﻧﻈﹶﺮﺕ ﻓِﻲ ﺃﹶﻣﺮِ ﺍﻟﻨﺎﺱِ ﻓﹶﻠﹶﻢ ﺃﹶﺭﻫﻢ ﻳﻌﺪِﻟﹸﻮﻥﹶ ﺑِﻌﺜﹾﻤﺎﻥﹶ. ) (1ﺗﻘﺪﻡ ﰲ ﺹ . ٣٧٥ : ) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ ) ، (٢٦٧٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٤٤ﺃﲪﺪ ) ، (١٢٦/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ). (٩٥ ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٦٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٩٧ﺃﲪﺪ ). (٣٩٩/٥ ) (4ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٥١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﹶﺎﻝﹶ ﺃﹶﻳﻮﺏ ﺍﻟﺴﺨﺘِﻴﺎﻧِﻲ :ﻣﻦ ﻟﹶﻢ ﻳﻘﹶﺪﻡ ﻋﺜﹾﻤﺎﻥﹶ ﻋﻠﹶﻰ ﻋﻠِﻲ ﻓﹶﻘﹶﺪ ﺃﹶﺯﺭﻯ ﺑِﺎﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻭﺍﻟﹾﺄﹶﻧﺼﺎﺭِ. ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦِ ﺍﺑﻦِ ﻋﻤﺮ ،ﻗﹶﺎﻝﹶ} :ﻛﹸﻨﺎ ﻧﻘﹸﻮﻝﹸ ﻭﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﺣﻲ :ﺃﹶﻓﹾﻀﻞﹸ ﺃﹸﻣﺔِ
ﺍﻟﻨﺒِﻲ r ﺑﻌﺪﻩ - ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﺛﹸﻢ ﻋﻤﺮ ،ﺛﹸﻢ ﻋﺜﹾﻤﺎﻥﹸ{ ).(٢) (١
ﺠﻨﺔِ ﺍﻟﹾﻤﺒﺸﺮﻭﻥﹶ ﺑِﺎﻟﹾ
ﺍﻟﹾﻌﺸﺮﺓﹸ ﺍﻟﹾﻤﺒﺸﺮﻭﻥﹶ ﺑِﺎﻟﹾﺠﻨﺔِ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺃﹶﻥﱠ ﺍﻟﹾﻌﺸﺮﺓﹶ ﺍﻟﱠﺬِﻳﻦ ﺳﻤﺎﻫﻢ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻭﺑﺸﺮﻫﻢ ﺑِﺎﻟﹾﺠﻨﺔِ ،ﻧﺸﻬﺪ ﻟﹶﻬﻢ ﺑِﺎﻟﹾﺠﻨﺔِ، ﻋﻠﹶﻰ ﻣﺎ ﺷﻬِﺪ ﻟﹶﻬﻢ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﻭﻗﹶﻮﻟﹸﻪ ﺍﻟﹾﺤﻖ ،ﻭﻫﻢ .ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻭﻋﻤﺮ ،ﻭﻋﺜﹾﻤﺎﻥﹸ ،ﻭﻋﻠِﻲ،
ﻭﻃﹶﻠﹾﺤﺔﹸ ،ﻭﺍﻟﺰﺑﻴﺮ ،ﻭﺳﻌﺪ ،ﻭﺳﻌِﻴﺪ ،ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺑﻦ ﻋﻮﻑٍ ،ﻭﺃﹶﺑﻮ ﻋﺒﻴﺪﺓﹶ ﺑﻦ ﺍﻟﹾﺠﺮﺍﺡِ ،ﻭﻫﻮ ﺃﹶﻣِﲔ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ،ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﹶﺟﻤﻌِﲔ.( ﺵ :ﺗﻘﹶﺪﻡ ﺫِﻛﹾﺮ ﺑﻌﺾِ ﻓﹶﻀﺎﺋِﻞِ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﺍﻟﹾﺄﹶﺭﺑﻌﺔِ .ﻭﻣِﻦ ﻓﹶﻀﺎﺋِﻞِ ﺍﻟﺴﺘﺔِ ﺍﻟﹾﺒﺎﻗِﲔ ﻣِﻦ ﺍﻟﹾﻌﺸﺮﺓِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﹶﺟﻤﻌِﲔ :ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠِﻢ :ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ} :ﺃﹶﺭِﻕ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﺫﹶﺍﺕ ﻟﹶﻴﻠﹶﺔٍ] ،ﻓﹶﻘﹶﺎﻝﹶ[ " :ﻟﹶﻴﺖ ﺭﺟﻠﹰﺎ ﺻﺎﻟِﺤﺎ ﻣِﻦ ﺃﹶﺻﺤﺎﺑِﻲ ﻳﺤﺮﺳﻨِﻲ ﺍﻟﻠﱠﻴﻠﹶﺔﹶ "،
ﻗﹶﺎﻟﹶﺖ :ﻭﺳﻤِﻌﻨﺎ ﺻﻮﺕ ﺍﻟﺴﻠﹶﺎﺡِ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺟِﺌﹾﺖ ﺃﹶﺣﺮﺳﻚ{
)(٣
r
ﻣﻦ ﻫﺬﹶﺍ ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺳﻌﺪ ﺑﻦ ﺃﹶﺑِﻲ ﻭﻗﱠﺎﺹٍ :ﻳﺎ
-ﻭﻓِﻲ ﻟﹶﻔﹾﻆٍ ﺁﺧﺮ} :ﻭﻗﹶﻊ ﻓِﻲ ﻧﻔﹾﺴِﻲ ﺧﻮﻑ ﻋﻠﹶﻰ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٤٥٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٢٨ﺃﲪﺪ ). (١٤/٢ ) (2ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ٤٧ ، ١٤ : ٧ﺑﻠﻔﻈﲔ ﺁﺧﺮﻳﻦ .ﻭﻫﻮ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ،ﱂ ﻳﺮﻭﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ، ﻛﻤﺎ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺍﳊﺎﻓﻆ ) . (١٢٣ : ٧ﻭﺃﻣﺎ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻫﻨﺎ ﻓﻬﻮ ﻟﻔﻆ ﺃﰊ ﺩﺍﻭﺩ ، ٤٦٢٨ :ﻣﻦ ﺭﻭﺍﻳﺔ ﺳﺎﱂ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ .ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺑﻨﺤﻮﻩ ،ﻣﻦ ﻏﲑ ﻫﺬﺍ ﺍﻟﻮﺟﻪ :ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ، ٤٦٢٦ :ﻭﺃﺑﻮ ﺩﺍﻭﺩ ، ٤٦٢٧ : ﻭﺍﻟﺘﺮﻣﺬﻱ . ٣٢٣ - ٣٢٢ : ٤ﻓﻘﺪ ﺗﺴﺎﻫﻞ ﺍﻟﺸﺎﺭﺡ ﻛﺜﲑﺍ !! . ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻤﲏ ) ، (٦٨٠٤ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤١٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٥٦ﺃﲪﺪ ). (١٤١/٦ ٥٥٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻓﹶﺠِﺌﹾﺖ ﺃﹶﺣﺮﺳﻪ ،ﻓﹶﺪﻋﺎ ﻟﹶﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺛﹸﻢ ﻧﺎﻡ.(٢) (١) { ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ} :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ
r
ﺟﻤﻊ ﻟِﺴﻌﺪِ ﺑﻦِ ﺃﹶﺑِﻲ ﻭﻗﱠﺎﺹٍ ﺃﹶﺑﻮﻳﻪِ ﻳﻮﻡ ﺃﹸﺣﺪٍ،
ﻓﹶﻘﹶﺎﻝﹶ " :ﺍﺭﻡِ ،ﻓِﺪﺍﻙ ﺃﹶﺑِﻲ ﻭﺃﹸﻣﻲ{ ).(٣
ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ،ﻋﻦ ﻗﹶﻴﺲِ ﺑﻦِ ﺃﹶﺑِﻲ ﺣﺎﺯِﻡٍ ،ﻗﹶﺎﻝﹶ} :ﺭﺃﹶﻳﺖ ﻳﺪ ﻃﹶﻠﹾﺤﺔﹶ ﺍﻟﱠﺘِﻲ ﻭﻗﹶﻰ ﺑِﻬﺎ
ﺍﻟﻨﺒِﻲ r ﻳﻮﻡ ﺃﹸﺣﺪٍ ﻗﹶﺪ ﺷﻠﱠﺖ.(٥) (٤) { ﻭﻓِﻴﻪِ ﺃﹶﻳﻀﺎ ﻋﻦ ﺃﹶﺑِﻲ ﻋﺜﹾﻤﺎﻥﹶ ﺍﻟﻨﻬﺪِﻱ ،ﻗﹶﺎﻝﹶ} :ﻟﹶﻢ ﻳﺒﻖ ﻣﻊ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻓِﻲ ﺑﻌﺾِ ﺗِﻠﹾﻚ ﺍﻟﹾﺄﹶﻳﺎﻡِ ﺍﻟﱠﺘِﻲ ﻗﹶﺎﺗﻞﹶ ﻓِﻴﻬﺎ ﺍﻟﻨﺒِﻲ r ﻏﹶﻴﺮ ﻃﹶﻠﹾﺤﺔﹶ ﻭﺳﻌﺪٍ{ ).(٧) (٦
ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ،ﻭﺍﻟﻠﱠﻔﹾﻆﹸ ﻟِﻤﺴﻠِﻢٍ ،ﻋﻦ ﺟﺎﺑِﺮِ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﻗﹶﺎﻝﹶ} :ﻧﺪﺏ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﹾﺨﻨﺪﻕِ ﻓﹶﺎﻧﺘﺪﺏ ﺍﻟﺰﺑﻴﺮ ،ﺛﹸﻢ ﻧﺪﺑﻬﻢ ،ﻓﹶﺎﻧﺘﺪﺏ ﺍﻟﺰﺑﻴﺮ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ
r
r
ﻟِﻜﹸﻞﱢ ﻧﺒِﻲ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (٢٧٢٩ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤١٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٥٦ﺃﲪﺪ ). (١٤١/٦ ) (2ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٢٣٩ : ٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (٣٨٣١ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤١٢ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ ) ، (٢٨٣٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٣٠ﺃﲪﺪ ). (١٨٦/١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٥١٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٢٨ﺃﲪﺪ ). (١٦١/١ ) (5ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ . ٦٦ : ٧ﻭﻗﺪ ﻭﻫﻢ ﺍﻟﺸﺎﺭﺡ ﰲ ﻧﺴﺒﺘﻪ ﳌﺴﻠﻢ .ﻓﺈﻧﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺒﺨﺎﺭﻱ .ﻭﻗﺪ ﻧﺺ ﺍﳊﺎﻓﻆ ﻋﻠﻰ ﺫﻟﻚ . ١٢٣ : ٧ﻭﻗﻮﻟﻪ " ﻳﻮﻡ ﺃﺣﺪ " ﻟﻴﺲ ﰲ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ .ﻭﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺃﻧﻪ ﺛﺎﺑﺖ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﲰﺎﻋﻴﻠﻲ ، ﻳﻌﲏ ﰲ ﻣﺴﺘﺨﺮﺟﻪ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ . ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٥١٧ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ). (٢٤١٤ ) (7ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٢٤٠ : ٢ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺍﻟﺒﺨﺎﺭﻱ . ٦٦ - ٦٥ : ٧ﻭﺳﻬﺎ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ١٢٣ : ٧ﻓﺠﻌﻠﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺒﺨﺎﺭﻱ . ٥٥٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺣﻮﺍﺭِﻱ ،ﻭﺣﻮﺍﺭِﻳﻲ ﺍﻟﺰﺑﻴﺮ.(٢) (١) { ﻭﻓِﻴﻬِﻤﺎ ﺃﹶﻳﻀﺎ ﻋﻦِ ﺍﻟﺰﺑﻴﺮِ tﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ r ﻗﹶﺎﻝﹶ} :ﻣﻦ ﻳﺄﹾﺗِﻲ ﺑﻨِﻲ ﻗﹸﺮﻳﻈﹶﺔﹶ ﻓﹶﻴﺄﹾﺗِﻴﻨِﻲ ﺑِﺨﺒﺮِﻫِﻢ ؟ ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹾﺖ ،ﻓﹶﻠﹶﻤﺎ ﺭﺟﻌﺖ ﺟﻤﻊ ﻟِﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺃﹶﺑﻮﻳﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﻓِﺪﺍﻙ ﺃﹶﺑِﻲ ﻭﺃﹸﻣﻲ{ ).(٣ ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ،ﻋﻦ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ: }ﺇِﻥﱠ ﻟِﻜﹸﻞﱢ ﺃﹸﻣﺔٍ ﺃﹶﻣِﻴﻨﺎ ،ﻭﺇِﻥﱠ ﺃﹶﻣِﻴﻨﻨﺎ ﺃﹶﻳﺘﻬﺎ ﺍﻟﹾﺄﹸﻣﺔﹸ :ﺃﹶﺑﻮ ﻋﺒﻴﺪﺓﹶ ﺑﻦ ﺍﻟﹾﺠﺮﺍﺡِ{ ).(٥) (٤ ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦ ﺣﺬﹶﻳﻔﹶﺔﹶ ﺑﻦِ ﺍﻟﹾﻴﻤﺎﻥِ ،ﻗﹶﺎﻝﹶ} .ﺟﺎﺀَ ﺃﹶﻫﻞﹸ ﻧﺠﺮﺍﻥﹶ ﺇِﻟﹶﻰ ﺍﻟﻨﺒِﻲ r ﻓﹶﻘﹶﺎﻟﹸﻮﺍ: ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺍﺑﻌﺚﹾ ﺇِﻟﹶﻴﻨﺎ ]ﺭﺟﻠﹰﺎ[ ﺃﹶﻣِﻴﻨﺎ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻟﹶﺄﹶﺑﻌﺜﹶﻦ ﺇِﻟﹶﻴﻜﹸﻢ ﺭﺟﻠﹰﺎ ﺃﹶﻣِﻴﻨﺎ ﺣﻖ ﺃﹶﻣِﲔٍ، ﻓﹶﺎﺳﺘﺸﺮﻑ ﻟﹶﻬﺎ ﺍﻟﻨﺎﺱ ،ﻗﹶﺎﻝﹶ :ﻓﹶﺒﻌﺚﹶ ﺃﹶﺑﺎ ﻋﺒﻴﺪﺓﹶ ﺑﻦ ﺍﻟﹾﺠﺮﺍﺡِ{ ).(٧) (٦ ﻭﻋﻦ ﺳﻌِﻴﺪِ ﺑﻦِ ﺯﻳﺪٍ tﻗﹶﺎﻝﹶ} :ﺃﹶﺷﻬﺪ ﻋﻠﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺃﹶﻧﻲ ﺳﻤِﻌﺘﻪ ﻳﻘﹸﻮﻝﹸ :ﻋﺸﺮﺓﹲ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ :ﺍﻟﻨﺒِﻲ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻋﻤﺮ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻋﺜﹾﻤﺎﻥﹸ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻋﻠِﻲ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻃﹶﻠﹾﺤﺔﹸ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﺍﻟﺰﺑﻴﺮ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻭﺳﻌﺪ ﺑﻦ ﻣﺎﻟِﻚٍ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺑﻦ ﻋﻮﻑٍ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ " ،ﻭﻟﹶﻮ ﺷِﺌﹾﺖ ﻟﹶﺴﻤﻴﺖ ﺍﻟﹾﻌﺎﺷِﺮ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻣﻦ ﻫﻮ ؟ ﻗﹶﺎﻝﹶ " :ﺳﻌِﻴﺪ ﺑﻦ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ) ، (٦٨٣٣ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤١٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٤٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٢٢ﺃﲪﺪ ). (٣٦٥/٣ ) (2ﻣﺴﻠﻢ . ٢٤٠ : ٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٥١٥ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤١٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٤٣ﺃﲪﺪ ). (١٦٦/١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٥٣٤ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤١٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٩١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٥٥ﺃﲪﺪ ). (٢٨١/٣ ) (5ﻣﺴﻠﻢ . ٢٤١ : ٢ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ . ٧٣ : ٧ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (٤١٢٠ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤٢٠ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٩٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٣٥ﺃﲪﺪ ). (٣٩٨/٥ ) (7ﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ - ٢٤١ : ٢ﻭﺃﻣﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻓﺮﻭﺍﻩ ﻣﻮﺟﺰﺍ ﺟﺪﺍ . ٧٤ - ٧٣ : ٧ ٥٥٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺯﻳﺪٍ " ،ﻭﻗﹶﺎﻝﹶ .ﻟﹶﻤﺸﻬﺪ ﺭﺟﻞٍ ﻣِﻨﻬﻢ ﻣﻊ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻳﻐﺒﺮ ﻣِﻨﻪ ﻭﺟﻬﻪ ،ﺧﻴﺮ ﻣِﻦ ﻋﻤﻞِ
ﺃﹶﺣﺪِﻛﹸﻢ ،ﻭﻟﹶﻮ ﻋﻤﺮ ﻋﻤﺮ ﻧﻮﺡٍ{ ) .(٢) (١ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺍﻟﺘﺮﻣِﺬِﻱ ﻭﺻﺤﺤﻪ .(٣) ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣِﺬِﻱ ﻋﻦ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﻋﻮﻑٍ. ﻭﻋﻦ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﻋﻮﻑٍ tﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ r ﻗﹶﺎﻝﹶ} " :ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻋﻤﺮ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻋﻠِﻲ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻋﺜﹾﻤﺎﻥﹸ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻃﹶﻠﹾﺤﺔﹸ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﺍﻟﺰﺑﻴﺮ ﺑﻦ ﺍﻟﹾﻌﻮﺍﻡِ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ، ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺑﻦ ﻋﻮﻑٍ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ] ،ﻭﺳﻌﺪ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ [ ) .(٤ﻭﺳﻌِﻴﺪ ﺑﻦ ﺯﻳﺪِ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ، ﻭﺃﹶﺑﻮ ﻋﺒﻴﺪﺓﹶ ﺑﻦ ﺍﻟﹾﺠﺮﺍﺡِ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ{ . ﺭﻭﺍﻩ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻓِﻲ ﻣﺴﻨﺪِﻩِ ) .(٥ﻭﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺑﻜﹾﺮِ ﺑﻦ ﺃﹶﺑِﻲ ﺧﻴﺜﹶﻤﺔﹶ ،ﻭﻗﹶﺪﻡ ﻓِﻴﻪِ ﻋﺜﹾﻤﺎﻥﹶ ﻋﻠﹶﻰ ﻋﻠِﻲ ،ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ .ﻭﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ tﻗﹶﺎﻝﹶ} :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻋﻠﹶﻰ ﺣِﺮﺍﺀٍ] ،ﻫﻮ[ ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ﻭﻋﺜﹾﻤﺎﻥﹸ ﻭﻋﻠِﻲ ﻭﻃﹶﻠﹾﺤﺔﹸ ﻭﺍﻟﺰﺑﻴﺮ ،ﻓﹶﺘﺤﺮﻛﹶﺖِ ﺍﻟﺼﺨﺮﺓﹸ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﺍﻫﺪﺃﹾ ،ﻓﹶﻤﺎ ﻋﻠﹶﻴﻚ ﺇِﻟﱠﺎ ﻧﺒِﻲ ﺃﹶﻭ ﺻِﺪﻳﻖ ﺃﹶﻭ ﺷﻬِﻴﺪ .(٦) {ﺭﻭﺍﻩ ﻣﺴﻠِﻢ ﻭﺍﻟﺘﺮﻣِﺬِﻱ ﻭﻏﹶﻴﺮﻫﻤﺎ ).(٧ ﻭﺭﻭِﻱ ﻣِﻦ ﻃﹸﺮﻕٍ.
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٧٤٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٤٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (١٣٣ﺃﲪﺪ ). (١٨٧/١ ) (2ﻫﺬﺍ ﻟﻔﻆ ﺭﻭﺍﻳﱵ ﺃﰊ ﺩﺍﻭﺩ ) . (٤٠ - ٣٩ / ٥ﻭﻗﺪ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ :ﻋﻠﻲ ﻭﺍﻟﺰﺑﲑ ،ﻭﻗﹸﺪﻡ ﻃﻠﺤﺔ ﻋﻠﻰ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ،ﻓﺄﺛﺒﺘﻨﺎ ﻟﻔﻆ ﺃﰊ ﺩﺍﻭﺩ .ﻥ . ) (3ﲨﻊ ﺍﳌﺆﻟﻒ ﻟﻔﻈﻪ ﻣﻦ ﺭﻭﺍﻳﺘﲔ ﻷﰊ ﺩﺍﻭﺩ . ٤٦٥٠ ، ٤٦٤٩ :ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ،ﳓﻮﻩ ،ﻣﻄﻮﻻ : . ١٦٢٩ ) (4ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﳌﺴﻨﺪ ، ١٩٣ / ١ﻭﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ ) . (٣٧٤٧ﻥ . ) (5ﺍﳌﺴﻨﺪ ، ١٦٧٥ :ﻭﺍﻟﺘﺮﻣﺬﻱ . ٣٣٤ : ٤ ) (6ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤١٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٦٩٦ﺃﲪﺪ ). (٤١٩/٢ ) (7ﻣﺴﻠﻢ . ٢٤١ : ٢ ٥٥٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟِﺎﺗﻔﹶﺎﻕ ﻋﻠﹶﻰ ﺗﻌﻈِﻴﻢِ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻌﺸﺮﺓِ ﻭﻗﹶﺪِ ﺍﺗﻔﹶﻖ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻋﻠﹶﻰ ﺗﻌﻈِﻴﻢِ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻌﺸﺮﺓِ ﻭﺗﻘﹾﺪِﳝِﻬِﻢ ،ﻟِﻤﺎ ﺍﺷﺘﻬِﺮ ﻣِﻦ ﻓﹶﻀﺎﺋِﻠِﻬِﻢ ﻭﻣﻨﺎﻗِﺒِﻬِﻢ .ﻭﻣﻦ ﺃﹶﺟﻬﻞﹸ ﻣِﻤﻦ ﻳﻜﹾﺮﻩ] ﺍﻟﺘﻜﹶﻠﱡﻢ ﺑِﻠﹶﻔﹾﻆِ[ ) (١ﺍﻟﹾﻌﺸﺮﺓِ ،ﺃﹶﻭ ﻓِﻌﻞﹶ ﺷﻲﺀٍ ﻳﻜﹸﻮﻥﹸ ﻋﺸﺮﺓﹰ !! ﻟِﻜﹶﻮﻧِﻬِﻢ ﻳﺒﻐِﻀﻮﻥﹶ ﺧِﻴﺎﺭ ﺍﻟﺼﺤﺎﺑﺔِ ،ﻭﻫﻢ ﺍﻟﹾﻌﺸﺮﺓﹸ ﺍﻟﹾﻤﺸﻬﻮﺩ ﻟﹶﻬﻢ ﺑِﺎﻟﹾﺠﻨﺔِ ،ﻭﻫﻢ ﻳﺴﺘﺜﹾﻨﻮﻥﹶ ﻣِﻨﻬﻢ ﻋﻠِﻴﺎ
t
! ﻓﹶﻤِﻦ ﺍﻟﹾﻌﺠﺐِ :ﺃﹶﻧﻬﻢ ﻳﻮﺍﻟﹸﻮﻥﹶ ﻟﹶﻔﹾﻆﹶ ﺍﻟﺘﺴﻌﺔِ ! ﻭﻫﻢ ﻳﺒﻐِﻀﻮﻥﹶ ﺍﻟﺘﺴﻌﺔﹶ ﻣِﻦ ﺍﻟﹾﻌﺸﺮﺓِ !
ﻭﻳﺒﻐِﻀﻮﻥﹶ ﺳﺎﺋِﺮ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻭﺍﻟﹾﺄﹶﻧﺼﺎﺭِ ،ﻣِﻦ ﺍﻟﺴﺎﺑِﻘِﲔ ﺍﻟﹾﺄﹶﻭﻟِﲔ ،ﺍﻟﱠﺬِﻳﻦ ﺑﺎﻳﻌﻮﺍ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺗﺤﺖ ﺍﻟﺸﺠﺮﺓِ ،ﻭﻛﹶﺎﻧﻮﺍ ﺃﹶﻟﹾﻔﹰﺎ ﻭﺃﹶﺭﺑﻌﻤِﺎﺋﹶﺔٍ ،ﻭﻗﹶﺪ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ .ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
* š_ÅÌu‘ ô‰s)©9
.(٢) {Íot•yf¤±9$# |MøtrB š•tRqãè΃$t7ムøŒÎ) šúüÏZÏB÷sßJø9$# Ç`tã ª!$# ﻭﺛﹶﺒﺖ ﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ،ﻋﻦ ﺟﺎﺑِﺮٍ
t
ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﻟﹶﺎ ﻳﺪﺧﻞﹸ ﺍﻟﻨﺎﺭ ﺃﹶﺣﺪ
ﺑﺎﻳﻊ ﺗﺤﺖ ﺍﻟﺸﺠﺮﺓِ{ ).(٤) (٣ ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﺃﹶﻳﻀﺎ ،ﻋﻦ ﺟﺎﺑِﺮٍ} :ﺃﹶﻥﱠ ﻏﹸﻠﹶﺎﻣﺎ ] ﳊﹶﺎﻃِﺐِ [ ) (٥ﻗﹶﺎﻝﹶ :ﻟﹶﻴﺪﺧﻠﹶﻦ ﺣﺎﻃِﺐ ﺍﻟﻨﺎﺭ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻛﹶﺬﹶﺑﺖ] ،ﻟﹶﺎ ﻳﺪﺧﻠﹸﻬﺎ[ ،ﻓﹶﺈِﻧﻪ ﺷﻬِﺪ ﺑﺪﺭﺍ ﻭﺍﻟﹾﺤﺪﻳﺒِﻴﺔﹶ{ ).(٧) (٦ ﻭﺍﻟﺮﺍﻓِﻀﺔﹸ ﻳﺘﺒﺮﺀُﻭﻥﹶ ﻣِﻦ ﺟﻤﻬﻮﺭِ ﻫﺆﻟﹶﺎﺀِ ،ﺑﻞﹾ ﻳﺘﺒﺮﺀُﻭﻥﹶ ﻣِﻦ ﺳﺎﺋِﺮِ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺇِﻟﱠﺎ ﻣِﻦ ﻧﻔﹶﺮٍ ﻗﹶﻠِﻴﻞٍ ،ﻧﺤﻮ ﺑِﻀﻌﺔﹶ ﻋﺸﺮ ﺭﺟﻠﹰﺎ !! ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻧﻪ ﻟﹶﻮ ﻓﹸﺮِﺽ ﻓِﻲ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﻋﺸﺮﺓﹲ ﻣِﻦ ﺃﹶﻛﹾﻔﹶﺮِ
) (1ﰲ ﺍﻷﺻﻞ ) :ﻟﻔﻆ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺍﻟﹾﻔﹶﺘﺢِ . ١٨ : ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٨٦٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٥٣ﺃﲪﺪ ). (٣٥٠/٣ ) (4ﻣﺴﻠﻢ ، ٢٦٣ : ٢ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ،ﺑﻞ ﻣﻦ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺃﻡ ﻣﺒﺸﺮ ،ﻭﻟﻔﻈﻪ " ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺠﺮﺓ ﺃﺣﺪ ﺍﻟﺬﻳﻦ ﺑﺎﻳﻌﻮﺍ ﲢﺘﻬﺎ " . ) (5ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (١٩٤٢/٤ﺭﻗﻢ . ٢٤٩٥ﻥ . ) (6ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤٩٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (٣٨٦٤ﺃﲪﺪ ). (٣٤٩/٣ ) (7ﻣﺴﻠﻢ . ٢٦٣ : ٢ﻭﻗﺪ ﺻﺤﺤﻨﺎ ﻟﻔﻈﻪ ﻣﻨﻪ . ٥٥٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻨﺎﺱِ ،ﻟﹶﻢ ﻳﻬﺠﺮ ﻫﺬﹶﺍ ﺍﻟِﺎﺳﻢ ﻟِﺬﹶﻟِﻚ ،ﻛﹶﻤﺎ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﻤﺎ ﻗﹶﺎﻝﹶ} : ‘šcqßsÎ=óÁムŸwur ÇÚö‘F{$# ’Îû šcr߉šøÿム7Ý÷du
{ÇÍÑÈ
)(١
èpyèó¡Î@ ÏpuZƒÏ‰yJø9$# ’Îû šc%x.ur
ﻟﹶﻢ ﻳﺠِﺐ ﻫﺠﺮ ﺍﺳﻢِ ﺍﻟﺘﺴﻌﺔِ
ﻣﻄﹾﻠﹶﻘﹰﺎ .ﺑﻞِ ﺍﺳﻢ ﺍﻟﹾﻌﺸﺮﺓِ ﻗﹶﺪ ﻣﺪﺡ ﺍﻟﻠﱠﻪ ﻣﺴﻤﺎﻩ ﻓِﻲ ﻣﻮﺍﺿِﻊ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ} :
.(٢) {3
}* $yg»uZôJyJø?r&ur \'s#ø‹s9 šúüÏW»n=rO 4Óy›qãB $tRô‰tãºurur
.(٣) {9Žô³yèÎ/
?×'s#ÏB%x. ×ouŽ|³tã y7ù=Ï
}@A$u‹s9ur ÇÊÈ Ì•ôfxÿø9$#ur
.(٤) {ÇËÈ 9Žô³tã ﻭﻛﹶﺎﻥﹶ rﻳﻌﺘﻜِﻒ ﺍﻟﹾﻌﺸﺮ ﺍﻟﹾﺄﹶﻭﺍﺧِﺮ ﻣِﻦ ﺭﻣﻀﺎﻥﹶ ،ﻭﻛﹶﺎﻥﹶ ﻓِﻲ ﻟﹶﻴﻠﹶﺔِ ﺍﻟﹾﻘﹶﺪﺭِ ﻳﻘﻮﻝ} :ﺍﻟﹾﺘﻤِﺴﻮﻫﺎ ﻓِﻲ ﺍﻟﹾﻌﺸﺮِ ﺍﻟﹾﺄﹶﻭﺍﺧِﺮِ ﻣِﻦ ﺭﻣﻀﺎﻥﹶ{ ) .(٥ﻭﻗﹶﺎﻝﹶ} :ﻣﺎ ﻣِﻦ ﺃﹶﻳﺎﻡٍ ﺍﻟﹾﻌﻤﻞﹸ ﺍﻟﺼﺎﻟِﺢ ﻓِﻴﻬِﻦ ﺃﹶﺣﺐ ﺇِﻟﹶﻰ
ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺃﹶﻳﺎﻡِ ﺍﻟﹾﻌﺸﺮِ{ ) .(٦ﻳﻌﻨِﻲ ﻋﺸﺮ ﺫِﻱ ﺍﻟﹾﺤِﺠﺔِ.
ﺍﻟﹾﺄﹶﺋِﻤﺔﹸ ﺍﻟِﺎﺛﹾﻨﺎ ﻋﺸﺮ ﻋِﻨﺪ ﺍﻟﹾﺈِﻣﺎﻣِﻴﺔِ
ﻭﺍﻟﺮﺍﻓِﻀﺔﹸ ﺗﻮﺍﻟِﻲ ﺑﺪﻝﹶ ﺍﻟﹾﻌﺸﺮﺓِ ﺍﻟﹾﻤﺒﺸﺮِﻳﻦ ﺑِﺎﻟﹾﺠﻨﺔِ ،ﺍﻟِﺎﺛﹾﻨﻲ ﻋﺸﺮ ﺇِﻣﺎﻣﺎ ،ﺃﹶﻭﻟﹸﻬﻢ ﻋﻠِﻲ ﺑﻦ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ
t
ﺍﻟﹾﺤﺴﻴﻦ
t
ﻭﻳﺪﻋﻮﻥﹶ ﺃﹶﻧﻪ ﻭﺻِﻲ ﺍﻟﻨﺒِﻲ
r
ﺩﻋﻮﻯ ﻣﺠﺮﺩﺓﹰ ﻋﻦِ ﺍﻟﺪﻟِﻴﻞِ ،ﺛﹸﻢ ﺍﻟﹾﺤﺴﻦ
t
ﺛﹸﻢ
ﺛﹸﻢ ﻋﻠِﻲ ﺑﻦ ﺍﻟﹾﺤﺴﻴﻦِ ﺯﻳﻦ ﺍﻟﹾﻌﺎﺑِﺪِﻳﻦ ،ﺛﹸﻢ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠِﻲ ﺍﻟﹾﺒﺎﻗِﺮ ،ﺛﹸﻢ ﺟﻌﻔﹶﺮ ﺑﻦ
ﻣﺤﻤﺪٍ ﺍﻟﺼﺎﺩِﻕ ،ﺛﹸﻢ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﹶﺮٍ ﺍﻟﹾﻜﹶﺎﻇِﻢ ،ﺛﹸﻢ ﻋﻠِﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺮﺿِﻲ ،ﺛﹸﻢ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠِﻲ ﺍﻟﹾﺠﻮﺍﺩ ،ﺛﹸﻢ ﻋﻠِﻲ ﺑﻦ ﻣﺤﻤﺪٍ ﺍﻟﹾﻬﺎﺩِﻱ ،ﺛﹸﻢ ] ﺍﻟﹾﺤﺴﻦ (٧) [ﺑﻦ ﻋﻠِﻲ ﺍﻟﹾﻌﺴﻜﹶﺮِﻱ ،ﺛﹸﻢ ﻣﺤﻤﺪ ) (1ﺍﻟﻨﻤﻞِ . ٤٨ : ) (2ﺍﻟﹾﺒﻘﹶﺮﺓِ . ١٩٦ : ) (3ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ . ١٤٢ : ) (4ﺍﻟﹾﻔﹶﺠﺮِ . ٢ - ١ : ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ) ، (١٩١٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٣٨١ﺃﲪﺪ ). (٢٥٩/١ ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ ) ، (٩٢٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ ) ، (٧٥٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ ) ، (٢٤٣٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ ) ، (١٧٢٧ﺃﲪﺪ ) ، (٢٢٤/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ ). (١٧٧٣ ) (7ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻫﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٥٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑﻦ ﺍﻟﹾﺤﺴﻦِ ،ﻭﻳﻐﺎﻟﹸﻮﻥﹶ ﻓِﻲ ﻣﺤﺒﺘِﻬِﻢ ،ﻭﻳﺘﺠﺎﻭﺯﻭﻥﹶ ﺍﻟﹾﺤﺪ !! ﻭﻟﹶﻢ ﻳﺄﹾﺕِ ﺫِﻛﹾﺮ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﺍﻟِﺎﺛﹾﻨﻲ ﻋﺸﺮ، ﺇِﻟﱠﺎ ﻋﻠﹶﻰ ﺻِﻔﹶﺔٍ ﺗﺮﺩ ﻗﹶﻮﻟﹶﻬﻢ ﻭﺗﺒﻄِﻠﹸﻪ ،ﻭﻫﻮ ﻣﺎ ﺧﺮﺟﺎﻩ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦ ﺟﺎﺑِﺮِ ﺑﻦِ ﺳﻤﺮﺓﹶ ،ﻗﹶﺎﻝﹶ: }ﺩﺧﻠﹾﺖ ﻣﻊ ﺃﹶﺑِﻲ ﻋﻠﹶﻰ ﺍﻟﻨﺒِﻲ r ﻓﹶﺴﻤِﻌﺘﻪ ﻳﻘﹸﻮﻝﹸ :ﻟﹶﺎ ﻳﺰﺍﻝﹸ ﺃﹶﻣﺮ ﺍﻟﻨﺎﺱِ ﻣﺎﺿِﻴﺎ ﻣﺎ ﻭﻟِﻴﻬﻢ ﺍﺛﹾﻨﺎ ﻋﺸﺮ ﺭﺟﻠﹰﺎ ،ﺛﹸﻢ ﺗﻜﹶﻠﱠﻢ ﺍﻟﻨﺒِﻲ r ﺑِﻜﹶﻠِﻤﺔٍ ﺧﻔِﻴﺖ ﻋﻠﹶﻲ ،ﻓﹶﺴﺄﹶﻟﹾﺖ ﺃﹶﺑِﻲ :ﻣﺎﺫﹶﺍ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲr ؟ ﻗﹶﺎﻝﹶ" :ﻛﹸﻠﱡﻬﻢ ﻣِﻦ ﻗﹸﺮﻳﺶٍ{ ) .(١ﻭﻓِﻲ ﻟﹶﻔﹾﻆٍ} :ﻟﹶﺎ ﻳﺰﺍﻝﹸ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻋﺰِﻳﺰﺍ ﺇِﻟﹶﻰ ﺍﺛﹾﻨﻲ ﻋﺸﺮ ﺧﻠِﻴﻔﹶﺔﹰ{ ).(٣) (٢ ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺄﹶﻣﺮ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ .r ﻭﺍﻟِﺎﺛﹾﻨﺎ ﻋﺸﺮ :ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀُ ﺍﻟﺮﺍﺷِﺪﻭﻥﹶ ﺍﻟﹾﺄﹶﺭﺑﻌﺔﹸ ،ﻭﻣﻌﺎﻭِﻳﺔﹸ ،ﻭﺍﺑﻨﻪ ﻳﺰِﻳﺪ ،ﻭﻋﺒﺪ ﺍﻟﹾﻤﻠِﻚِ ﺑﻦ ﻣﺮﻭﺍﻥﹶ ،ﻭﺃﹶﻭﻟﹶﺎﺩﻩ ﺍﻟﹾﺄﹶﺭﺑﻌﺔﹸ ،ﻭﺑﻴﻨﻬﻢ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﻌﺰِﻳﺰِ ،ﺛﹸﻢ ﺃﹶﺧﺬﹶ ﺍﻟﹾﺄﹶﻣﺮ ﻓِﻲ ﺍﻟِﺎﻧﺤِﻠﹶﺎﻝِ. ﻭﻋِﻨﺪ ﺍﻟﺮﺍﻓِﻀﺔِ ﺃﹶﻥﱠ ﺃﹶﻣﺮ ﺍﻟﹾﺄﹸﻣﺔِ ﻟﹶﻢ ﻳﺰﻝﹾ ﻓِﻲ ﺃﹶﻳﺎﻡِ ﻫﺆﻟﹶﺎﺀِ ﻓﹶﺎﺳِﺪﺍ ،ﻳﺘﻮﻟﱠﻰ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﻈﱠﺎﻟِﻤﻮﻥﹶ ﺍﻟﹾﻤﻌﺘﺪﻭﻥﹶ ،ﺑﻞِ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﺎﻓِﺮﻭﻥﹶ ،ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﻖ ﺃﹶﺫﹶﻝﱡ ﻣِﻦ ﺍﻟﹾﻴﻬﻮﺩِ ! ﻭﻗﹶﻮﻟﹸﻬﻢ ﻇﹶﺎﻫِﺮ ﺍﻟﹾﺒﻄﹾﻠﹶﺎﻥِ، ﺑﻞﹾ ﻟﹶﻢ ﻳﺰﻝِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻋﺰِﻳﺰﺍ ﻓِﻲ ﺍﺯﺩِﻳﺎﺩٍ ﻓِﻲ ﺃﹶﻳﺎﻡِ ﻫﺆﻟﹶﺎﺀِ.
ﺃﹶﺻﻞﹸ ﺍﻟﺮﻓﹾﺾِ ﺃﹶﺣﺪﺛﹶﻪ ﻣﻨﺎﻓِﻖ ﺯِﻧﺪِﻳﻖ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻣﻦ ﺃﹶﺣﺴﻦ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻓِﻲ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻭﺃﹶﺯﻭﺍﺟِﻪِ ﺍﻟﻄﱠﺎﻫِﺮﺍﺕِ ﻣِﻦ ﻛﹸﻞﱢ
ﺩﻧﺲٍ ،ﻭﺫﹸﺭﻳﺎﺗِﻪِ ﺍﻟﹾﻤﻘﹶﺪﺳِﲔ ﻣِﻦ ﻛﹸﻞﱢ ﺭِﺟﺲٍ ،ﻓﹶﻘﹶﺪ ﺑﺮِﺉ ﻣِﻦ ﺍﻟﻨﻔﹶﺎﻕِ (. ﺵ :ﺗﻘﹶﺪﻡ ﺑﻌﺾ ﻣﺎ ﻭﺭﺩ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻣِﻦ ﻓﹶﻀﺎﺋِﻞِ ﺍﻟﺼﺤﺎﺑﺔِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ. ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ،ﻋﻦ ﺯﻳﺪِ ﺑﻦِ ﺃﹶﺭﻗﹶﻢ ،ﻗﹶﺎﻝﹶ} :ﻗﹶﺎﻡ ﻓِﻴﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﺧﻄِﻴﺒﺎ ،ﺑِﻤﺎﺀٍ
ﻳﺪﻋﻰ :ﺧﻤﺎ ،ﺑﻴﻦ ﻣﻜﱠﺔﹶ ﻭﺍﻟﹾﻤﺪِﻳﻨﺔِ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﺃﹶﻣﺎ ﺑﻌﺪ ،ﺃﹶﻟﹶﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﻓﹶﺈِﻧﻤﺎ ﺃﹶﻧﺎ ﺑﺸﺮ ،ﻳﻮﺷِﻚ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺣﻜﺎﻡ ) ، (٦٧٩٦ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٢١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢٢٣ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻬﺪﻱ ) ، (٤٢٧٩ﺃﲪﺪ ). (٩٩/٥ ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺣﻜﺎﻡ ) ، (٦٧٩٦ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (١٨٢١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢٢٣ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻬﺪﻱ ) ، (٤٢٧٩ﺃﲪﺪ ). (٩٩/٥ ) (3ﺍﻟﺮﻭﺍﻳﺘﺎﻥ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ . ٨٠ - ٧٩ : ٢ ٥٥٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻥﹾ ﻳﺄﹾﺗِﻲ ﺭﺳﻮﻝﹸ ﺭﺑﻲ ،ﻓﹶﺄﹸﺟِﻴﺐ ،ﻭﺃﹶﻧﺎ ﺗﺎﺭِﻙ ﻓِﻴﻜﹸﻢ ﺛﹶﻘﹶﻠﹶﻴﻦِ :ﺃﹶﻭﻟﹸﻬﻤﺎ ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪِ ،ﻓِﻴﻪِ ﺍﻟﹾﻬﺪﻯ ﻭﺍﻟﻨﻮﺭ ،ﻓﹶﺨﺬﹸﻭﺍ ﺑِﻜِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻭﺍﺳﺘﻤﺴِﻜﹸﻮﺍ ﺑِﻪِ{ ) ، (١ﻓﹶﺤﺚﱠ ﻋﻠﹶﻰ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻭﺭﻏﱠﺐ ﻓِﻴﻪِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ} :ﻭﺃﹶﻫﻞﹸ ﺑﻴﺘِﻲ ،ﺃﹸﺫﹶﻛﱢﺮﻛﹸﻢ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺃﹶﻫﻞِ ﺑﻴﺘِﻲ ،ﺛﹶﻠﹶﺎﺛﹰﺎ{ ).(٣) (٢ ﻭﺧﺮﺝ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻋﻦ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖِ ﺑﻴﺘِﻪِ{ ).(٥) (٤
t
ﻗﹶﺎﻝﹶ} :ﺍﺭﻗﹸﺒﻮﺍ ﻣﺤﻤﺪﺍ ﻓِﻲ ﺃﹶﻫﻞِ
ﻭﺇِﻧﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ " :ﻓﹶﻘﹶﺪ ﺑﺮِﺉ ﻣِﻦ ﺍﻟﻨﻔﹶﺎﻕِ " -ﻟِﺄﹶﻥﱠ ﺃﹶﺻﻞﹶ ﺍﻟﺮﻓﹾﺾِ ﺇِﻧﻤﺎ ﺃﹶﺣﺪﺛﹶﻪ ﻣﻨﺎﻓِﻖ ﺯِﻧﺪِﻳﻖ ،ﻗﹶﺼﺪﻩ ﺇِﺑﻄﹶﺎﻝﹸ ﺩِﻳﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﺍﻟﹾﻘﹶﺪﺡ ﻓِﻲ ﺍﻟﺮﺳﻮﻝِ rﻛﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺫﹶﻟِﻚ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ. ﻓﹶﺈِﻥﱠ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﺳﺒﺄٍ ﻟﹶﻤﺎ ﺃﹶﻇﹾﻬﺮ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺃﹶﺭﺍﺩ ﺃﹶﻥﹾ ﻳﻔﹾﺴِﺪ ﺩِﻳﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺑِﻤﻜﹾﺮِﻩِ ﻭﺧﺒﺜِﻪِ ،ﻛﹶﻤﺎ ﻓﹶﻌﻞﹶ ﺑﻮﻟِﺲ ﺑِﺪِﻳﻦِ ﺍﻟﻨﺼﺮﺍﻧِﻴﺔِ ،ﻓﹶﺄﹶﻇﹾﻬﺮ ﺍﻟﺘﻨﺴﻚ ،ﺛﹸﻢ ﺃﹶﻇﹾﻬﺮ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ﻭﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﹾﻤﻨﻜﹶﺮِ ،ﺣﺘﻰ ﺳﻌﻰ ﻓِﻲ ﻓِﺘﻨﺔِ ﻋﺜﹾﻤﺎﻥﹶ ﻭﻗﹶﺘﻠِﻪِ ،ﺛﹸﻢ ﻟﹶﻤﺎ ﻗﹶﺪِﻡ ﻋﻠﻰ ﺍﻟﹾﻜﹸﻮﻓﹶﺔِ ﺃﹶﻇﹾﻬﺮ ﺍﻟﹾﻐﻠﹸﻮ ﻓِﻲ ﻋﻠِﻲ ﻭﺍﻟﻨﺼﺮ ﻟﹶﻪ، ﻟِﻴﺘﻤﻜﱠﻦ ﺑِﺬﹶﻟِﻚ ﻣِﻦ ﺃﹶﻏﹾﺮﺍﺿِﻪِ ،ﻭﺑﻠﹶﻎﹶ ﺫﹶﻟِﻚ ﻋﻠِﻴﺎ ،ﻓﹶﻄﹶﻠﹶﺐ ﻗﹶﺘﻠﹶﻪ ،ﻓﹶﻬﺮﺏ ﻣِﻨﻪ ﺇِﻟﹶﻰ ﻗﺮﻗﻴﺲ .ﻭﺧﺒﺮﻩ ﻣﻌﺮﻭﻑ ﻓِﻲ ﺍﻟﺘﺎﺭِﻳﺦِ .ﻭﺗﻘﹶﺪﻡ ﺃﹶﻧﻪ ﻣﻦ ﻓﹶﻀﻠﹶﻪ ﻋﻠﹶﻰ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ﺟﻠﹶﺪﻩ ﺟﻠﹾﺪ ﻣﻔﹾﺘﺮٍ. ﻭﺑﻘِﻴﺖ ﻓِﻲ ﻧﻔﹸﻮﺱِ ﺍﻟﹾﻤﺒﻄِﻠِﲔ ﺧﻤﺎﺋِﺮ ﺑِﺪﻋﺔِ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ،ﻣِﻦ ﺍﻟﹾﺤﺮﻭﺭِﻳﺔِ ﻭﺍﻟﺸﻴﻌﺔِ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﺮﻓﹾﺾ ﺑﺎﺏ ﺍﻟﺰﻧﺪﻗﹶﺔِ ،ﻛﹶﻤﺎ ﺣﻜﹶﺎﻩ ﺍﻟﹾﻘﹶﺎﺿِﻲ ﺃﹶﺑﻮ ﺑﻜﹾﺮِ ﺑﻦ ﺍﻟﻄﱠﻴﺐِ
)(٦
ﻋﻦِ ﺍﻟﹾﺒﺎﻃِﻨِﻴﺔِ ﻭﻛﹶﻴﻔِﻴﺔِ
ﺇِﻓﹾﺴﺎﺩِﻫِﻢ ﻟِﺪِﻳﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﻟِﻠﺪﺍﻋِﻲ :ﻳﺠِﺐ ﻋﻠﹶﻴﻚ ﺇِﺫﹶﺍ ﻭﺟﺪﺕ ﻣﻦ ﺗﺪﻋﻮﻩ ﻣﺴﻠِﻤﺎ ﺃﹶﻥﹾ ﺗﺠﻌﻞﹶ ﺍﻟﺘﺸﻴﻊ ﻋِﻨﺪﻩ ﺩِﻳﻨﻚ ﻭﺷِﻌﺎﺭﻙ ،ﻭﺍﺟﻌﻞِ ﺍﻟﹾﻤﺪﺧﻞﹶ ﻣِﻦ ﺟِﻬﺔِ ﻇﹸﻠﹾﻢِ ﺍﻟﺴﻠﹶﻒِ ﻟِﻌﻠِﻲ ﻭﻗﹶﺘﻠِﻬِﻢ
) (1ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤٠٨ﺃﲪﺪ ) ، (٣٦٧/٤ﺍﻟﺪﺍﺭﻣﻲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ). (٣٣١٦ ) (2ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (٢٤٠٨ﺃﲪﺪ ) ، (٣٦٧/٤ﺍﻟﺪﺍﺭﻣﻲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ). (٣٣١٦ ) (3ﻣﺴﻠﻢ ، ٢٣٨ - ٢٣٧ : ٢ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ :ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﲢﺮﻳﻒ ،ﺻﺤﺤﻨﺎﻩ ﻣﻨﻪ . ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ). (٣٥٠٩ ) (5ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﺑﻜﺮ ،ﰲ ﻣﻮﺿﻌﲔ ٧٥ ، ٦٣ : ٧ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ . ) (6ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺎﻗﻼﱐ ،ﳏﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ . ٥٥٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺤﺴﻴﻦ ،ﻭﺍﻟﺘﺒﺮﻱ ﻣِﻦ ﺗﻴﻢٍ ﻭﻋﺪِﻱ ،ﻭﺑﻨِﻲ ﺃﹸﻣﻴﺔﹶ ﻭﺑﻨِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ،ﻭﺃﹶﻥﱠ ﻋﻠِﻴﺎ ﻳﻌﻠﹶﻢ ﺍﻟﹾﻐﻴﺐ ! ﻳﻔﹶﻮﺽ ﺇِﻟﹶﻴﻪِ ﺧﻠﹾﻖ ﺍﻟﹾﻌﺎﻟﹶﻢِ !! ﻭﻣﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ ﻣِﻦ ﺃﹶﻋﺎﺟِﻴﺐِ ﺍﻟﺸﻴﻌﺔِ ] ﻓﺈﻥ ﻭﺟﺪﺕ ﻣﻨﻪ [ ) (١ﻋِﻨﺪ ﺍﻟﺪﻋﻮﺓِ ﺇِﺟﺎﺑﺔﹰ ﻭﺭﺷﺪﺍ ،ﺃﹶﻭﻗﹶﻔﹾﺘﻪ ﻋﻠﹶﻰ ﻣﺜﹶﺎﻟِﺐِ ﻋﻠِﻲ ﻭﻭﻟﹶﺪِﻩِ ،ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ .ﺍﻧﺘﻬﻰ. ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻧﻪ ﻳﻨﺼﺮِﻑ ﻣِﻦ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔِ ﺇِﻟﹶﻰ ﺳﺐ ﺃﹶﻫﻞِ ﺍﻟﹾﺒﻴﺖِ ،ﺛﹸﻢ ﺁﻝِ ﺍﻟﺮﺳﻮﻝِ rﺇِﺫﹾ ﺃﹶﻫﻞﹸ ﺑﻴﺘِﻪِ ﻭﺃﹶﺻﺤﺎﺑﻪ ﻣِﺜﹾﻞﹸ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻔﹶﺎﻋِﻠِﲔ ﺍﻟﻀﺎﻟﱢﲔ.
ﻭﺟﻮﺏ ﻣﻮﺍﻟﹶﺎﺓِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻭﺑِﺨﺎﺻﺔٍ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻋﻠﹶﻤﺎﺀُ ﺍﻟﺴﻠﹶﻒِ ﻣِﻦ ﺍﻟﺴﺎﺑِﻘِﲔ ،ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻣِﻦ ﺍﻟﺘﺎﺑِﻌِﲔ - ﺃﹶﻫﻞِ ﺍﻟﹾﺨﻴﺮِ ﻭﺍﻟﹾﺄﹶﺛﹶﺮِ، ﻭﺃﹶﻫﻞِ ﺍﻟﹾﻔِﻘﹾﻪِ ﻭﺍﻟﻨﻈﹶﺮِ -ﻟﹶﺎ ﻳﺬﹾﻛﹶﺮﻭﻥﹶ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﺠﻤِﻴﻞِ ،ﻭﻣﻦ ﺫﹶﻛﹶﺮﻫﻢ ﺑِﺴﻮﺀٍ ﻓﹶﻬﻮ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ ﺍﻟﺴﺒِﻴﻞِ (. ﺵ :ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
È@‹Î6y™ uŽö•xî ôìÎ6-Ftƒur 3“y‰ßgø9$# ã&s! tû¨üt6s? $tB ω÷èt/ .`ÏB tAqß™§•9$# È,Ï%$t±ç„ `tBur
.(٢) {ÇÊÊÎÈ #·Ž•ÅÁtB ôNuä!$y™ur ( zN¨Yygy_ ¾Ï&Î#óÁçRur 4’¯
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺍﻋﺘِﻘﹶﺎﺩﻩ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﺍﻟﹾﺤﻜﹾﻢ ﻣﻨﺴﻮﺥ.(١) ﻓﹶﻠﹶﻬﻢ ﺍﻟﹾﻔﹶﻀﻞﹸ ﻋﻠﹶﻴﻨﺎ ﻭﺍﻟﹾﻤِﻨﺔﹸ ﺑِﺎﻟﺴﺒﻖِ ،ﻭﺗﺒﻠِﻴﻎِ ﻣﺎ ﺃﹸﺭﺳِﻞﹶ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﻛﹶﺎﻥﹶ ﻣِﻨﻪ ﻳﺨﻔﹶﻰ ﻋﻠﹶﻴﻨﺎ ،ﻓﹶﺮﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭﺃﹶﺭﺿﺎﻫﻢ} .
r
ﺇِﻟﹶﻴﻨﺎ ،ﻭﺇِﻳﻀﺎﺡِ ﻣﺎ
‘šúïÏ%©!$# $oYÏRºuq÷z\}ur $oYs9 ö•Ïÿøî$# $uZ-/u
™.(٢) {ÇÊÉÈ îLìÏm§‘ Ô$râäu‘ y7¨RÎ) !$oY-/u‘ (#qãZtB#uä tûïÏ%©#Ïj9 yxÏî $uZÎ/qè=è% ’Îû ö@yèøgrB Ÿwur Ç`»yJƒM}$$Î/ $tRqà)t7y
ﻟﹶﺎ ﻳﻔﹶﻀﻞﹸ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀُ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ
ﻟﹶﺎ ﻳ ﹶﻔﻀﻞﹸ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﻧﻔﹶﻀﻞﹸ ﺃﹶﺣﺪﺍ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﻧﻘﹸﻮﻝﹸ :ﻧﺒِﻲ ﻭﺍﺣِﺪ ﺃﹶﻓﹾﻀﻞﹸ ﻣِﻦ ﺟﻤِﻴﻊِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ (. ﺵ :ﻳﺸِﲑ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻰ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟِﺎﺗﺤﺎﺩِﻳﺔِ ]ﻭﺟﻬﻠﹶﺔِ[ ) (٣ﺍﻟﹾﻤﺘﺼﻮﻓﹶﺔِ ،ﻭﺇِﻟﱠﺎ ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟِﺎﺳﺘِﻘﹶﺎﻣﺔِ ﻳﻮﺻﻮﻥﹶ ﺑِﻤﺘﺎﺑﻌﺔِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﻣﺘﺎﺑﻌﺔِ ﺍﻟﺸﺮﻉِ .ﻓﹶﻘﹶﺪ ﺃﹶﻭﺟﺐ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻠﹾﻖِ ﻛﹸﻠﱢﻬِﻢ ﻣﺘﺎﺑﻌﺔﹶ ﺍﻟﺮﺳﻞِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
(#þqßJn=¤ß ŒÎ) öNßg¯Rr& öqs9ur 4 «!$# ÂcøŒÎ*Î/ tí$sÜã‹Ï9 žwÎ) @Aqß™§‘ `ÏB $uZù=y™ö‘r& !$tBur
& (٤) {x8râä!$y_ öNßg|¡àÿRrﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ} :
$VJŠÎ=ó¡n@ (#qßJÏk=|¡ç„ur
.(٥) {ÇÏÎÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ö@è%
)ÒO‹Ïm§‘ Ö‘qàÿxî ª!$#ur 3 ö/ä3t/qçRèŒ ö/ä3s9 ö•Ïÿøótƒur ª!$# ãNä3ö7Î6ósム‘ÏRqãèÎ7¨?$$sù ©!$# tbq™7Åsè? óOçFZä. bÎ
.(٦) {ÇÌÊÈ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻋﺜﹾﻤﺎﻥﹶ ﺍﻟﻨﻴﺴﺎﺑﻮﺭِﻱ :ﻣﻦ ﺃﹶﻣﺮ ﺍﻟﺴﻨﺔﹶ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﻗﹶﻮﻟﹰﺎ ﻭﻓِﻌﻠﹰﺎ ،ﻧﻄﹶﻖ ﺑِﺎﻟﹾﺤِﻜﹾﻤﺔِ ،ﻭﻣﻦ ﺃﹶﻣﺮ ﺍﻟﹾﻬﻮﻯ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ،ﻧﻄﹶﻖ ﺑِﺎﻟﹾﺒِﺪﻋﺔِ .ﻭﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ :ﻣﺎ ﺗﺮﻙ ﺑﻌﻀﻬﻢ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻟﺴﻨﺔِ ﺇِﻟﱠﺎ ) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﳏﻜﻢ ﻣﻨﺴﻮﺥ " ! ﻭﻫﻮ ﺧﻄﺄ ﻧﺎﺳﺦ ﺃﻭ ﻃﺎﺑﻊ . ) (2ﺍﻟﹾﺤﺸﺮِ . ١٠ : ) (3ﰲ ﺍﻷﺻﻞ ) :ﻭﲨﻠﺔ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ . ٦٤ : ) (5ﺍﻟﻨﺴﺎﺀِ . ٦٥-٦٤ : ) (6ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ . ٣١ : ٥٦١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟِﻜِﺒﺮٍ ﻓِﻲ ﻧﻔﹾﺴِﻪِ .ﻭﺍﻟﹾﺄﹶﻣﺮ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ،ﻓﹶﺈِﻧﻪ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺘﺒِﻌﺎ ﻟِﻠﹾﺄﹶﻣﺮِ ﺍﻟﱠﺬِﻱ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ،ﻛﹶﺎﻥﹶ ﻳﻌﻤﻞﹸ ﺑِﺈِﺭﺍﺩﺓِ ﻧﻔﹾﺴِﻪِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺘﺒِﻌﺎ ﻟِﻬﻮﺍﻩ ،ﺑِﻐﻴﺮِ ﻫﺪﻯ ﻣِﻦ ﺍﻟﻠﱠﻪِ ،ﻭﻫﺬﹶﺍ ﻏِﺶ ﺍﻟﻨ ﹾﻔﺲِ ،ﻭﻫﻮ ﻣِﻦ ﺍﻟﹾﻜِﺒﺮِ ،ﻓﹶﺈِﻧﻪ ﺷﺒِﻴﻪ ﺑِﻘﹶﻮﻝِ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻟﹸﻮﺍ} :
ãNn=ôãr& ª!$# ¢ «!$# ã@ߙ①u’ÎAré& !$tB Ÿ@÷VÏB 4’tA÷sçR 4Ó®Lym z`ÏB÷sœR `s9
.(١) {3 ¼çmtGs9$y™Í‘ ã@yèøgs† ß]ø‹ym ﻭﻛﹶﺜِﲑ ﻣِﻦ ﻫﺆﻟﹶﺎﺀِ ﻳﻈﹸﻦ ﺃﹶﻧﻪ ﻳﺼِﻞﹸ ﺑِﺮِﻳﺎﺳﺘِﻪِ ﻭﺍﺟﺘِﻬﺎﺩِﻩِ ﻓِﻲ ﺍﻟﹾﻌِﺒﺎﺩﺓِ] ،ﻭﺗﺼﻔِﻴﺔِ[ ) (٢ﻧﻔﹾﺴِﻪِ ،ﺇِﻟﹶﻰ ﻣﺎ ﻭﺻﻠﹶﺖ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀُ ﻣِﻦ ﻏﹶﻴﺮِ ﺍﺗﺒﺎﻉٍ ﻟِﻄﹶﺮِﻳﻘﹶﺘِﻬِﻢ.! ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻈﹸﻦ ﺃﹶﻧﻪ ﻗﹶﺪ ﺻﺎﺭ ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ !! ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺇِﻥﱠ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﻭﺍﻟﺮﺳﻞﹶ ﺇِﻧﻤﺎ ﻳﺄﹾﺧﺬﹸﻭﻥﹶ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦ ﻣِﺸﻜﹶﺎﺓِ ﺧﺎﺗﻢِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ!! ﻭﻳﺪﻋِﻲ ﻟِﻨﻔﹾﺴِﻪِ ﺃﹶﻧﻪ ﺧﺎﺗﻢ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ !! ﻭﻳﻜﹸﻮﻥﹸ ﺫﹶﻟِﻚ ﺍﻟﹾﻌِﻠﹾﻢ ﻫﻮ ﺣﻘِﻴﻘﹶﺔﹸ ﻗﹶﻮﻝِ ﻓِﺮﻋﻮﻥﹶ، ﻭﻫﻮ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺟﻮﺩ ﺍﻟﹾﻤﺸﻬﻮﺩ ﻭﺍﺟِﺐ ﺑِﻨﻔﹾﺴِﻪِ ،ﻟﹶﻴﺲ ﻟﹶﻪ ﺻﺎﻧِﻊ ﻣﺒﺎﻳِﻦ ﻟﹶﻪ ،ﻟﹶﻜِﻦ ﻫﺬﹶﺍ ﻳﻘﹸﻮﻝﹸ :ﻫﻮ ﺍﻟﻠﱠﻪ ! ﻭﻓِﺮﻋﻮﻥﹸ ﺃﹶﻇﹾﻬﺮ ﺍﻟﹾﺈِﻧﻜﹶﺎﺭ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ،ﻟﹶﻜِﻦ ﻛﹶﺎﻥﹶ ﻓِﺮﻋﻮﻥﹸ ﻓِﻲ ﺍﻟﹾﺒﺎﻃِﻦِ ﺃﹶﻋﺮﻑ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻨﻬﻢ ،ﻓﹶﺈِﻧﻪ ﻛﹶﺎﻥﹶ ﻣﺜﹾﺒِﺘﺎ ﻟِﻠﺼﺎﻧِﻊِ ،ﻭﻫﺆﻟﹶﺎﺀِ ﻇﹶﻨﻮﺍ ﺃﹶﻥﱠ ﺍﻟﹾﻮﺟﻮﺩ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻫﻮ ﺍﻟﹾﻮﺟﻮﺩ ﺍﻟﹾﺨﺎﻟِﻖ ،ﻛﹶﺎﺑﻦِ ﻋﺮﺑِﻲ ﻭﺃﹶﻣﺜﹶﺎﻟِﻪِ !! ﻭﻫﻮ ﻟﹶﻤﺎ ﺭﺃﹶﻯ ﺃﹶﻥﱠ ﺍﻟﺸﺮﻉ ﺍﻟﻈﱠﺎﻫِﺮ ﻟﹶﺎ ﺳﺒِﻴﻞﹶ ﺇِﻟﹶﻰ ﺗﻐﻴِﲑِﻩِ -ﻗﹶﺎﻝﹶ :ﺍﻟﻨﺒﻮﺓﹸ ﺧﺘِﻤﺖ ،ﻟﹶﻜِﻦ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔﹶ ﻟﹶﻢ ﺗﺨﺘﻢ ! ﻭﺍﺩﻋﻰ ﻣِﻦ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔِ ﻣﺎ ﻫﻮ ﺃﹶﻋﻈﹶﻢ ﻣِﻦ ﺍﻟﻨﺒﻮﺓِ ﻭﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻟِﻠﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻭﺍﻟﹾﻤﺮﺳﻠِﲔ، ﻭﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﻣﺴﺘﻔِﻴﺪﻭﻥﹶ ﻣِﻨﻬﺎ ! ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ: ـﻮﻝِ ﻭﺩﻭﻥﹶ ﺍﻟﹾ ـﻮﻟِﻲ! ﻓﹸﻮﻳ ـﻖ ﺍﻟﺮﺳـ
ﻣﻘﹶــﺎﻡ ﺍﻟﻨﺒــﻮﺓِ ﻓِــﻲ ﺑــﺮﺯﺥٍ
ﻭﻫﺬﹶﺍ ﻗﹶﻠﹾﺐ ﻟِﻠﺸﺮِﻳﻌﺔِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔﹶ ﺛﹶﺎﺑِﺘﺔﹲ ﻟِﻠﹾﻤﺆﻣِﻨِﲔ ﺍﻟﹾﻤﺘﻘِﲔ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&žcÎ) Iwr
&šcqà)-Gtƒ (#qçR%Ÿ2ur (#qãZtB#uä šúïÏ%©!$# ÇÏËÈ šcqçRt“øts† öNèd Ÿwur óOÎgöŠn=tæ ê’öqyz Ÿw «!$# uä!$uŠÏ9÷rr
.(٣) {ÇÏÌÈﻭﺍﻟﻨﺒﻮﺓﹸ ﺃﹶﺧﺺ ﻣِﻦ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔِ ،ﻭﺍﻟﺮﺳﺎﻟﹶﺔﹸ ﺃﹶﺧﺺ ﻣِﻦ ﺍﻟﻨﺒﻮﺓِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﺍﻟﺘﻨﺒِﻴﻪ ﻋﻠﹶﻰ ) (1ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ١٢٤ : ) (2ﰲ ﺍﻷﺻﻞ ) :ﻭﻳﻀﻴﻒ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﻳﻮﻧﺲ. ٦٣ - ٦٢ : ٥٦٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺫﹶﻟِﻚ. ﻭﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺮﺑِﻲ ﺃﹶﻳﻀﺎ ﻓِﻲ ﻓﹸﺼﻮﺻِﻪِ :ﻭﻟﹶﻤﺎ ﻣﺜﱠﻞﹶ ﺍﻟﻨﺒِﻲ r ﺍﻟﻨﺒﻮﺓﹶ ﺑِﺎﻟﹾﺤﺎﺋِﻂِ ﻣِﻦ ﺍﻟﻠﱠﺒِﻦِ ﻓﹶﺮﺁﻫﺎ ﻗﹶﺪ ﻛﹶﻤﻠﹶﺖ ﺇِﻟﱠﺎ ﻟﹶﺒِﻨﺔﹰ ،ﻓﹶﻜﹶﺎﻥﹶ ﻫﻮ r ﻣﻮﺿِﻊ ﺍﻟﻠﱠﺒِﻨﺔِ ،ﻭﺃﹶﻣﺎ ﺧﺎﺗﻢ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻓﹶﻠﹶﺎ ﺑﺪ ﻟﹶﻪ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﺮﺅﻳﺔِ، ﻓﹶﻴﺮﻯ ﻣﺎ ﻣﺜﱠﻠﹶﻪ ﺍﻟﻨﺒِﻲ r ﻭﻳﺮﻯ ﻧﻔﹾﺴﻪ ﻓِﻲ ﺍﻟﹾﺤﺎﺋِﻂِ ﻓِﻲ ﻣﻮﺿِﻊِ ﻟﹶﺒِﻨﺘﻴﻦِ !! ﻭﻳﺮﻯ ﻧﻔﹾﺴﻪ ﺗﻨﻄﹶﺒِﻊ ﻓِﻲ ﻣﻮﺿِﻊِ ﺍﻟﻠﱠﺒِﻨﺘﻴﻦِ ،ﻓﹶﻴﻜﹾﻤِﻞﹸ ﺍﻟﹾﺤﺎﺋِﻂﹶ !! ﻭﺍﻟﺴﺒﺐ ﺍﻟﹾﻤﻮﺟِﺐ ﻟِﻜﹶﻮﻧِﻪِ ﻳﺮﺍﻫﺎ ﻟﹶﺒِﻨﺘﻴﻦِ :ﺃﹶﻥﱠ ﺍﻟﹾﺤﺎﺋِﻂﹶ ﻟﹶﺒِﻨﺔﹲ ﻣِﻦ ﻓِﻀﺔٍ ﻭﻟﹶﺒِﻨﺔﹲ ﻣِﻦ ﺫﹶﻫﺐٍ ،ﻭﺍﻟﻠﱠﺒِﻨﺔﹸ ﺍﻟﹾﻔِﻀﺔﹸ ﻫِﻲ ﻇﹶﺎﻫِﺮﻩ ﻭﻣﺎ ﻳﺘﺒﻌﻪ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﻜﹶﺎﻡِ ،ﻛﹶﻤﺎ ﻫﻮ ﺃﹶﺧﺬﹲ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﺍﻟﺸﺮﻉِ ﻣﺎ ﻫﻮ ﻓِﻲ ﺍﻟﺼﻮﺭﺓِ ﺍﻟﻈﱠﺎﻫِﺮﺓِ ﻣﺘﺒﻊ ﻓِﻴﻪِ ،ﻟِﺄﹶﻧﻪ ﻳﺮﻯ ﺍﻟﹾﺄﹶﻣﺮ ﻋﻠﹶﻰ ﻣﺎ ﻫﻮ ﻋﻠﹶﻴﻪِ ،ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺮﺍﻩ ﻫﻜﹶﺬﹶﺍ ،ﻭﻫﻮ ﻣﻮﺿِﻊ ﺍﻟﻠﱠﺒِﻨﺔِ ﺍﻟﺬﱠﻫﺒِﻴﺔِ ﻓِﻲ ﺍﻟﹾﺒﺎﻃِﻦِ ! ﻓﹶﺈِﻧﻪ ﻳﺄﹾﺧﺬﹸ ﻣِﻦ ﺍﻟﹾﻤﻌﺪِﻥِ ﺍﻟﱠﺬِﻱ ﻳﺄﹾﺧﺬﹸ ﻣِﻨﻪ ﺍﻟﹾﻤﻠﹶﻚ ﺍﻟﱠﺬِﻱ ﻳﻮﺣِﻲ ﺇِﻟﹶﻴﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﺣﺼﻞﹶ ﻟﹶﻚ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﻨﺎﻓِﻊ!!
r
ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﻥﹾ ﻓﹶﻬِﻤﺖ ﻣﺎ ﺃﹶﺷﺮﻧﺎ ﺇِﻟﹶﻴﻪِ ﻓﹶﻘﹶﺪ
ﻛﹸﻔﹾﺮ ﺍﺑﻦِ ﻋﺮﺑِﻲ ﻭﺃﹶﻣﺜﹶﺎﻟِﻪِ
ﻓﹶﻤﻦ ﺃﹶﻛﹾﻔﹶﺮ ﻣِﻤﻦ ﺿﺮﺏ ﻟِﻨﻔﹾﺴِﻪِ ﺍﻟﹾﻤﺜﹶﻞﹶ ﺑِﻠﹶﺒِﻨﺔِ ﺫﹶﻫﺐٍ ،ﻭﻟِﻠﺮﺳﻞِ ﺍﻟﹾﻤﺜﹶﻞﹶ ﺑِﻠﹶﺒِﻨﺔِ ﻓِﻀﺔٍ ،ﻓﹶﻴﺠﻌﻞﹸ ﻧﻔﹾﺴﻪ ﺃﹶﻋﻠﹶﻰ ﻭﺃﹶﻓﹾﻀﻞﹶ ﻣِﻦ ﺍﻟﺮﺳﻮﻝِ ؟! ﺗِﻠﹾﻚ ﺃﹶﻣﺎﻧِﻴﻬﻢ} : ÏmŠÉóÎ=»t6Î/
)Nèd $¨B ׎ö9Å2 žwÎ) öNÏdÍ‘r߉߹ ’Îû bÎ
.(١) {4ﻭﻛﹶﻴﻒ ﻳﺨﻔﹶﻰ ﻛﹸﻔﹾﺮ ﻣﻦ ﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻣﻪ ؟ ﻭﻟﹶﻪ ﻣِﻦ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺃﹶﻣﺜﹶﺎﻝﹸ ﻫﺬﹶﺍ ،ﻭﻓِﻴﻪِ ﻣﺎ
ﻳﺨﻔﹶﻰ ﻣِﻨﻪ ﺍﻟﹾﻜﹸﻔﹾﺮ ،ﻭﻣِﻨﻪ ﻣﺎ ﻳﻈﹾﻬﺮ ،ﻓﹶﻠِﻬﺬﹶﺍ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﻧﺎﻗِﺪٍ ﺟﻴﺪٍ ،ﻟِﻴﻈﹾﻬِﺮ ﺯﻳﻔﹶﻪ ،ﻓﹶﺈِﻥﱠ ﻣِﻦ ﺍﻟﺰﻏﹶﻞِ ﻣﺎ ﻳﻈﹾﻬﺮ ﻟِﻜﹸﻞﱢ ﻧﺎﻗِﺪٍ ،ﻭﻣِﻨﻪ ﻣﺎ ﻟﹶﺎ ﻳﻈﹾﻬﺮ ﺇِﻟﱠﺎ ﻟِﻠﻨﺎﻗِﺪِ ﺍﻟﹾﺤﺎﺫِﻕِ ﺍﻟﹾﺒﺼِﲑِ .ﻭﻛﹸﻔﹾﺮ ﺍﺑﻦ ﻋﺮﺑِﻲ ﻭﺃﹶﻣﺜﹶﺎﻟِﻪِ ﻓﹶﻮﻕ ﻛﹸﻔﹾﺮِ ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ .(٢) {¢ «!$# ã@ߙ①u’ÎAré& !$tB Ÿ@÷VÏB 4’tA÷sçR 4Ó®Lym z`ÏB÷sœR `s9 } :ﻭﻟﹶﻜِﻦ ﺍﺑﻦ ﻋﺮﺑِﻲ ﻭﺃﹶﻣﺜﹶﺎﻟﹶﻪ ﻣﻨﺎﻓِﻘﹸﻮﻥﹶ ﺯﻧﺎﺩِﻗﹶﺔﹲ] ،ﺍﺗﺤﺎﺩِﻳﺔﹲ[
)(٣
ﻓِﻲ ﺍﻟﺪﺭﻙِ ﺍﻟﹾﺄﹶﺳﻔﹶﻞِ ﻣِﻦ ﺍﻟﻨﺎﺭِ ،ﻭﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﻳﻌﺎﻣﻠﹸﻮﻥﹶ
ﻣﻌﺎﻣﻠﹶﺔﹶ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،ﻟِﺈِﻇﹾﻬﺎﺭِﻫِﻢ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ،ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻳﻈﹾﻬِﺮﻩ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﻓِﻲ ﺣﻴﺎﺓِ ﺍﻟﻨﺒِﻲ ) (1ﻏﹶﺎﻓِﺮٍ . ٥٦ : ) (2ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ١٢٤ : ) (3ﰲ ﺍﻷﺻﻞ ) :ﻭﺍﻻﲢﺎﺩﻳﺔ( ،ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٦٣
r
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻳﺒﻄِﻨﻮﻥﹶ ﺍﻟﹾﻜﹸﻔﹾﺮ ،ﻭﻫﻮ ﻳﻌﺎﻣِﻠﹸﻬﻢ ﻣﻌﺎﻣﻠﹶﺔﹶ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻟِﻤﺎ ﻳﻈﹾﻬﺮ ﻣِﻨﻬﻢ .ﻓﹶﻠﹶﻮ ﺃﹶﻧﻪ ﻇﹶﻬﺮ] ﻣِﻦ ﺃﹶﺣﺪٍ[
)(١
ﻣِﻨﻬﻢ ﻣﺎ ﻳﺒﻄِﻨﻪ ﻣِﻦ ﺍﻟﹾﻜﹸﻔﹾﺮِ ،ﻟﹶﺄﹶﺟﺮﻯ ﻋﻠﹶﻴﻪِ ﺣﻜﹾﻢ ﺍﻟﹾﻤﺮﺗﺪ .ﻭﻟﹶﻜِﻦ ﻓِﻲ ﻗﹶﺒﻮﻝِ ﺗﻮﺑﺘِﻪِ
ﺧِﻠﹶﺎﻑ ،ﻭﺍﻟﺼﺤِﻴﺢ ﻋﺪﻡ ﻗﹶﺒﻮﻟِﻬﺎ ،ﻭﻫِﻲ ﺭِﻭﺍﻳﺔﹸ ﻣﻌﻠﱠﻰ ﻋﻦ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﻭﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ.
ﻛﹶﺮﺍﻣﺎﺕ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ
ﺛﹸﺒﻮﺕ ﻛﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻧﺆﻣِﻦ ﺑِﻤﺎ ﺟﺎﺀَ ﻣِﻦ ﻛﹶﺮﺍﻣﺎﺗِﻬِﻢ ،ﻭﺻﺢ ﻋﻦِ ﺍﻟﺜﱢﻘﹶﺎﺕِ ﻣِﻦ ﺭِﻭﺍﻳﺎﺗِﻬِﻢ.( ﺵ :ﻓﺎﻟﹾﻤﻌﺠِﺰﺓﹸ ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ ﺗﻌﻢ ﻛﹸﻞﱠ ﺧﺎﺭِﻕٍ ﻟِﻠﹾﻌﺎﺩﺓِ ،ﻭ] ﻛﺬﻟﻚ ﺍﻟﻜﺮﺍﻣﺔ[ ﻓِﻲ ﻋﺮﻑِ ﺃﹶﺋِﻤﺔِ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﹾﻤﺘﻘﹶﺪﻣِﲔ .ﻭﻟﹶﻜِﻦ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻳﻔﹶﺮﻗﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﻠﱠ ﹾﻔﻆِ ﺑﻴﻨﻬﻤﺎ ،ﻓﹶﻴﺠﻌﻠﹸﻮﻥﹶ ﺍﻟﹾﻤﻌﺠِﺰﺓﹶ ﻟِﻠﻨﺒِﻲ ،ﻭﺍﻟﹾﻜﹶﺮﺍﻣﺔﹶ ﻟِﻠﹾﻮﻟِﻲ .ﻭﺟِﻤﺎﻋﻬﻤﺎ :ﺍﻟﹾﺄﹶﻣﺮ ﺍﻟﹾﺨﺎﺭِﻕ ﻟِﻠﹾﻌﺎﺩﺓِ. ﻭﺍﻟﹾﻜﹶﻤﺎﻝﹸ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﺛﹶﻠﹶﺎﺛﹶﺔٍ :ﺍﻟﹾﻌِﻠﹾﻢِ ،ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ،ﻭﺍﻟﹾﻐِﻨﻰ .ﻭﻫﺬِﻩِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔﹸ ﻟﹶﺎ ﺗﺼﻠﹸﺢ ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺇِﻟﱠﺎ ﻟِﻠﱠﻪِ ﻭﺣﺪﻩ ،ﻓﹶﺈِﻧﻪ ﺍﻟﱠﺬِﻱ ﺃﹶﺣﺎﻁﹶ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋِﻠﹾﻤﺎ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ ،ﻭﻫﻮ ﻏﹶﻨِﻲ ﻋﻦِ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ .ﻭﻟِﻬﺬﹶﺍ ﺃﹶﻣﺮ ﺍﻟﻨﺒِﻲ r ﺃﹶﻥﹾ ﻳﺒﺮﺃﹶ ﻣِﻦ ﺩﻋﻮﻯ ﻫﺬِﻩِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﺑِﻘﹶﻮﻟِﻪِ} :
óOä3s9 ãAqè%r& Hw @è%
¥’n<Î) #Óyrqム$tB žwÎ) ßìÎ7¨?r& ÷bÎ) ( î7n=tB ’ÎoTÎ) öNä3s9 ãAqè%r& Iwur |=ø‹tóø9$# ãNn=ôãr& Iwur «!$# ßûÉî!#t“yz “ωZÏã
.(٢) {4 ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﻧﻮﺡ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻓﹶﻬﺬﹶﺍ ﺃﹶﻭﻝﹸ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﻌﺰﻡِ ،ﻭﺃﹶﻭﻝﹸ ﺭﺳﻮﻝٍ ﺑﻌﺜﹶﻪ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻰ ﺃﹶﻫﻞِ ﺍﻟﹾﺄﹶﺭﺽِ ،ﻭﻫﺬﹶﺍ ﺧﺎﺗﻢ ﺍﻟﺮﺳﻞِ ،ﻭﺧﺎﺗﻢ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﻌﺰﻡِ ،ﻭﻛِﻠﹶﺎﻫﻤﺎ ﺗﺒﺮﺃﹶ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻭﻫﺬﹶﺍ ﻟِﺄﹶﻧﻬﻢ ﻳﻄﹶﺎﻟِﺒﻮﻧﻬﻢ ﺗﺎﺭﺓﹰ ﺑِﻌِﻠﹾﻢِ ﺍﻟﹾﻐﻴﺐِ ،ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} : {ÇÍËÈ
)(٣
ﻭﺗﺎﺭﺓﹰ ﺑِﺎﻟﺘﺄﹾﺛِﲑِ ،ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
„$yg9y™ö•ãB tb$-ƒr& Ïptã$¡¡9$# Ç`tã y7tRqè=t«ó¡o
z`ÏB $uZs9 t•àføÿs? 4Ó®Lym y7s9 šÆÏB÷sœR `s9 (#qä9$s%ur
) (1ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ٥٠ : ) (3ﺍﻟﻨﺎﺯِﻋﺎﺕِ . ٤٢ : ٥٦٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ %·æqç7.^tƒ ÇÚö‘F{$#
{ÇÒÉÈ
)(١
ﺍﻟﹾﺂﻳﺎﺕِ ،ﻭﺗﺎﺭﺓﹰ ﻳﻌِﻴﺒﻮﻥﹶ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﺤﺎﺟﺔﹶ ﺍﻟﹾﺒﺸﺮِﻳﺔﹶ ،ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ:
} (٢) { É-#uqó™F{$# †Îû ÓÅ´ôJtƒur uQ$yè©Ü9$# ã@à2ù'tƒ ÉAqß™§•9$# #x‹»yd ÉA$tB (#qä9$s%urﺍﻟﹾﺂﻳﺔﹶ. ﻓﹶﺄﹸﻣِﺮ ﺍﻟﺮﺳﻮﻝﹸ ﺃﹶﻥﹾ ﻳﺨﺒِﺮﻫﻢ ﺑِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﻤﻠِﻚ ﺫﹶﻟِﻚ ،ﻭﺇِﻧﻤﺎ ﻳﻨﺎﻝﹸ ﻣِﻦ ﺗِﻠﹾﻚ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﺑِﻘﹶﺪﺭِ ﻣﺎ ﻳﻌﻄِﻴﻪِ ﺍﻟﻠﱠﻪ ،ﻓﹶﻴﻌﻠﹶﻢ ﻣﺎ ﻋﻠﱠﻤﻪ ﺍﻟﻠﱠﻪ ﺇِﻳﺎﻩ ،ﻭﻳﺴﺘﻐﻨِﻲ ﻋﻤﺎ ﺃﹶﻏﹾﻨﺎﻩ ﻋﻨﻪ ،ﻭﻳﻘﹾﺪِﺭ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﻗﹾﺪﺭﻩ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻤﺨﺎﻟِﻔﹶﺔِ ﻟِﻠﹾﻌﺎﺩﺓِ ﺍﻟﹾﻤﻄﱠﺮِﺩﺓِ ،ﺃﹶﻭ ﻟِﻌﺎﺩﺓِ ﺃﹶﻏﹾﻠﹶﺐِ ﺍﻟﻨﺎﺱِ .ﻓﹶﺠﻤِﻴﻊ ﺍﻟﹾﻤﻌﺠِﺰﺍﺕِ ﻭﺍﻟﹾﻜﹶﺮﺍﻣﺎﺕِ ﻣﺎ ﺗﺨﺮﺝ ﻋﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻧﻮﺍﻉِ. ﺛﹸﻢ ﺍﻟﹾﺨﺎﺭِﻕ :ﺇِﻥﹾ ﺣﺼﻞﹶ ﺑِﻪِ ﻓﹶﺎﺋِﺪﺓﹲ ﻣﻄﹾﻠﹸﻮﺑﺔﹲ ﻓِﻲ ﺍﻟﺪﻳﻦِ ،ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﺍﻟﺼﺎﻟِﺤﺔِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ﺑِﻬﺎ ﺩِﻳﻨﺎ ﻭﺷﺮﻋﺎ ،ﺇِﻣﺎ ﻭﺍﺟِﺐ ﺃﹶﻭ ﻣﺴﺘﺤﺐ ،ﻭﺇِﻥﹾ ﺣﺼﻞﹶ ﺑِﻪِ ﺃﹶﻣﺮ ﻣﺒﺎﺡ ،ﻛﹶﺎﻥﹶ ﻣِﻦ ﻧِﻌﻢِ ﺍﻟﻠﱠﻪِ ﺍﻟﺪﻧﻴﻮِﻳﺔِ ﺍﻟﱠﺘِﻲ ﺗﻘﹾﺘﻀِﻲ ﺷﻜﹾﺮﺍ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﻭﺟﻪٍ ﻳﺘﻀﻤﻦ ﻣﺎ ﻫﻮ ﻣﻨﻬِﻲ ﻋﻨﻪ ﻧﻬﻲ ﺗﺤﺮِﱘٍ ﺃﹶﻭ ﻧﻬﻲ ﺗﻨﺰِﻳﻪٍ ،ﻛﹶﺎﻥﹶ ﺳﺒﺒﺎ ﻟِﻠﹾﻌﺬﹶﺍﺏِ ﺃﹶﻭِ ﺍﻟﹾﺒﻐﺾِ ،ﻛﹶﺎﻟﱠﺬِﻱ ﺃﹸﻭﺗِﻲ ﺍﻟﹾﺂﻳﺎﺕِ ﻓﹶﺎﻧﺴﻠﹶﺦ ﻣِﻨﻬﺎ :ﺑﻠﹾﻌﺎﻡ ﺑﻦ ﺑﺎﻋﻮﺭﺍ ] ،ﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻬﺎ ﻣﻌﺬﻭﺭﺍ [ ) (٣ﻟِﺎﺟﺘِﻬﺎﺩٍ ﺃﹶﻭ ﺗﻘﹾﻠِﻴﺪٍ ،ﺃﹶﻭ ﻧﻘﹾﺺِ ﻋﻘﹾﻞٍ ﺃﹶﻭ ﻋِﻠﹾﻢٍ، ﺃﹶﻭ ﻏﹶﻠﹶﺒﺔِ ﺣﺎﻝٍ ،ﺃﹶﻭ ﻋﺠﺰٍ ﺃﹶﻭ ﺿﺮﻭﺭﺓٍ.
ﺍﻟﹾﻤﺤﻤﻮﺩ ﻣِﻦ ﺍﻟﹾﺨﻮﺍﺭِﻕِ ﻭﺍﻟﹾﻤﺬﹾﻣﻮﻡ ﻭﺍﻟﹾﻤﺒﺎﺡ
ﻓﹶﺎﻟﹾﺨﺎﺭِﻕ ﺛﹶﻠﹶﺎﺛﹶﺔﹸ ﺃﹶﻧﻮﺍﻉٍ :ﻣﺤﻤﻮﺩ ﻓِﻲ ﺍﻟﺪﻳﻦِ ،ﻭﻣﺬﹾﻣﻮﻡ ،ﻭﻣﺒﺎﺡ .ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺒﺎﺡ ﻓِﻴﻪِ ﻣﻨﻔﹶﻌﺔﹲ ﻛﹶﺎﻥﹶ ﻧِﻌﻤﺔﹰ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻬﻮ ﻛﹶﺴﺎﺋِﺮِ ﺍﻟﹾﻤﺒﺎﺣﺎﺕِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻣﻨﻔﹶﻌﺔﹶ ﻓِﻴﻬﺎ. ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻋﻠِﻲ ﺍﻟﹾﺠﻮﺯﺟﺎﻧِﻲ :ﻛﹸﻦ ﻃﹶﺎﻟِﺒﺎ ﻟِﻠِﺎﺳﺘِﻘﹶﺎﻣﺔِ ،ﻟﹶﺎ ﻃﹶﺎﻟِﺒﺎ ﻟِﻠﹾﻜﹶﺮﺍﻣﺔِ ،ﻓﹶﺈِﻥﱠ ﻧﻔﹾﺴﻚ ﻣﺘﺤﺮﻛﹶﺔﹲ ﻓِﻲ ﻃﹶﻠﹶﺐِ ﺍﻟﹾﻜﹶﺮﺍﻣﺔِ ،ﻭﺭﺑﻚ ﻳﻄﹾﻠﹸﺐ ﻣِﻨﻚ ﺍﻟِﺎﺳﺘِﻘﹶﺎﻣﺔﹶ.
) (1ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٩٠ : ) (2ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ . ٧ : ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻜﻼﻡ ﺇﻻ ﺑﻪ ،ﻭﻫﻮ ﺑﻨﺼﻪ ﰲ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ٣١٩ / ١١ ﻓﻨﻘﻠﻨﺎﻩ ﻣﻨﻪ .ﻥ . ٥٦٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺎﻝﹶ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻬﺮﻭﺭﺩِﻱ ﻓِﻲ ﻋﻮﺍﺭِﻓِﻪِ] :ﻭﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺫﹶﻛﹶﺮﻩ ﺃﹶﺻﻞﹲ ﻛﹶﺒِﲑ ﻓِﻲ ﺍﻟﹾﺒﺎﺏِ[ ) (١ﻓﹶﺈِﻥﱠ ﻛﹶﺜِﲑﺍ ﻣِﻦ ﺍﻟﹾﻤﺠﺘﻬِﺪِﻳﻦ] ﻭﺍﻟﹾﻤﺘﻌﺒﺪِﻳﻦ (٢) [ﺳﻤِﻌﻮﺍ ]ﻋﻦ[ ) (٣ﺳﻠﹶﻒِ ﺍﻟﺼﺎﻟِﺤِﲔ ﺍﻟﹾﻤﺘﻘﹶﺪﻣِﲔ ،ﻭﻣﺎ ﻣﻨِﺤﻮﺍ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻜﹶﺮﺍﻣﺎﺕِ ﻭﺧﻮﺍﺭِﻕِ ﺍﻟﹾﻌﺎﺩﺍﺕِ ،ﻓﹶﻨﻔﹸﻮﺳﻬﻢ ﻟﹶﺎ ﺗﺰﺍﻝﹸ ﺗﺘﻄﹶﱠﻠﻊ ﺇِﻟﹶﻰ ﺷﻲﺀٍ ﻣِﻦ ﺫﹶﻟِﻚ، ﻭﻳﺤِﺒﻮﻥﹶ ﺃﹶﻥﹾ ﻳﺮﺯﻗﹸﻮﺍ ﺷﻴﺌﹰﺎ ﻣِﻨﻪ ،ﻭﻟﹶﻌﻞﱠ ﺃﹶﺣﺪﻫﻢ ﻳﺒﻘﹶﻰ ﻣﻨﻜﹶﺴِﺮ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﻣﺘﻬِﻤﺎ ﻟِﻨﻔﹾﺴِﻪِ ﻓِﻲ ﺻِﺤﺔِ ﻋﻤﻠِﻪِ ،ﺣﻴﺚﹸ ﻟﹶﻢ ﻳﺤﺼﻞﹾ ﻟﹶﻪ ﺧﺎﺭِﻕ ،ﻭﻟﹶﻮ ﻋﻠِﻤﻮﺍ ﺑِﺴِﺮ ﺫﹶﻟِﻚ ﻟﹶﻬﺎﻥﹶ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﺄﹶﻣﺮ ،ﻓﹶﻴﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻔﹾﺘﺢ ﻋﻠﹶﻰ ﺑﻌﺾِ ]ﺍﻟﹾﻤﺠﺘﻬِﺪِﻳﻦ[ ﺑِﻤﺎ ]ﻳﺮﻯ[
)(٦
)(٤
ﺍﻟﺼﺎﺩِﻗِﲔ ﻣِﻦ ﺫﹶﻟِﻚ ﺑﺎﺑﺎ ،ﻭﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ]ﻓِﻴﻪِ[ ) (٥ﺃﹶﻥﹾ ﻳﺰﺩﺍﺩ
ﻣِﻦ ﺧﻮﺍﺭِﻕِ ﺍﻟﹾﻌﺎﺩﺍﺕِ ﻭﺁﺛﹶﺎﺭِ ﺍﻟﹾﻘﹸﺪﺭﺓِ -ﻳﻘِﻴﻨﺎ ،ﻓﹶﻴﻘﹾﻮﻯ ﻋﺰﻣﻪ ﻋﻠﹶﻰ ﺍﻟﺰﻫﺪِ ﻓِﻲ
ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﹾﺨﺮﻭﺝِ ﻋﻦ ﺩﻭﺍﻋِﻲ ﺍﻟﹾﻬﻮﻯ .ﻓﹶﺴﺒِﻴﻞﹸ ﺍﻟﺼﺎﺩِﻕِ ﻣﻄﹶﺎﻟﹶﺒﺔﹸ ﺍﻟﻨ ﹾﻔﺲِ ﺑِﺎﻟِﺎﺳﺘِﻘﹶﺎﻣﺔِ ،ﻓﹶﻬِﻲ ﻛﹸﻞﱡ ﺍﻟﹾﻜﹶﺮﺍﻣﺔِ. ﻭﻟﹶﺎ ﺭﻳﺐ ﺃﹶﻥﱠ ﻟِﻠﹾﻘﹸﻠﹸﻮﺏِ ﻣِﻦ ﺍﻟﺘﺄﹾﺛِﲑِ ﺃﹶﻋﻈﹶﻢ ﻣِﻤﺎ ﻟِﻠﹾﺄﹶﺑﺪﺍﻥِ ،ﻟﹶﻜِﻦ ﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﺻﺎﻟِﺤﺔﹰ ﻛﹶﺎﻥﹶ ﺗﺄﹾﺛِﲑﻫﺎ ﺻﺎﻟِﺤﺎ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻓﹶﺎﺳِﺪﺓﹰ ﻛﹶﺎﻥﹶ ﺗﺄﹾﺛِﲑﻫﺎ ﻓﹶﺎﺳِﺪﺍ .ﻓﹶﺎﻟﹾﺄﹶﺣﻮﺍﻝﹸ ﻳﻜﹸﻮﻥﹸ ﺗﺄﹾﺛِﲑﻫﺎ ﻣﺤﺒﻮﺑﺎ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺗﺎﺭﺓﹰ ،ﻭﻣﻜﹾﺮﻭﻫﺎ ﻟِﻠﱠﻪِ ﺃﹸﺧﺮﻯ. ﻭﻗﹶﺪ ﺗﻜﹶﻠﱠﻢ ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀُ ﻓِﻲ ﻭﺟﻮﺏِ ﺍﻟﹾﻘﹶﻮﺩِ ﻋﻠﹶﻰ ﻣﻦ ﻳﻘﹾﺘﻞﹸ ﻏﹶﻴﺮﻩ ﻓِﻲ ﺍﻟﹾﺒﺎﻃِﻦِ .ﻭﻫﺆﻟﹶﺎﺀِ ﻳﺸﻬﺪﻭﻥﹶ ) (1ﺍﻧﻈﺮ ﻛﻼﻡ ﺍﻟﺴﻬﺮﻭﺭﺩﻱ ﰲ ﻋﻮﺍﺭﻑ ﺍﳌﻌﺎﺭﻑ ﻟﻪ )ﻣﻄﺒﻮﻉ ﺿﻤﻦ ﺍﻹﺣﻴﺎﺀ (٥٤ / ٥ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ / ١١ ، ٣٢٠ﻭﺍﻟﺘﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﻣﻨﻬﻤﺎ .ﻥ . ) (2ﺍﻧﻈﺮ ﻛﻼﻡ ﺍﻟﺴﻬﺮﻭﺭﺩﻱ ﰲ ﻋﻮﺍﺭﻑ ﺍﳌﻌﺎﺭﻑ ﻟﻪ )ﻣﻄﺒﻮﻉ ﺿﻤﻦ ﺍﻹﺣﻴﺎﺀ (٥٤ / ٥ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ / ١١ ، ٣٢٠ﻭﺍﻟﺘﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﻣﻨﻬﻤﺎ .ﻥ . ) (3ﺍﻧﻈﺮ ﻛﻼﻡ ﺍﻟﺴﻬﺮﻭﺭﺩﻱ ﰲ ﻋﻮﺍﺭﻑ ﺍﳌﻌﺎﺭﻑ ﻟﻪ )ﻣﻄﺒﻮﻉ ﺿﻤﻦ ﺍﻹﺣﻴﺎﺀ (٥٤ / ٥ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ / ١١ ، ٣٢٠ﻭﺍﻟﺘﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﻣﻨﻬﻤﺎ .ﻥ . ) (4ﺍﻧﻈﺮ ﻛﻼﻡ ﺍﻟﺴﻬﺮﻭﺭﺩﻱ ﰲ ﻋﻮﺍﺭﻑ ﺍﳌﻌﺎﺭﻑ ﻟﻪ )ﻣﻄﺒﻮﻉ ﺿﻤﻦ ﺍﻹﺣﻴﺎﺀ (٥٤ / ٥ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ / ١١ ، ٣٢٠ﻭﺍﻟﺘﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﻣﻨﻬﻤﺎ .ﻥ . ) (5ﺍﻧﻈﺮ ﻛﻼﻡ ﺍﻟﺴﻬﺮﻭﺭﺩﻱ ﰲ ﻋﻮﺍﺭﻑ ﺍﳌﻌﺎﺭﻑ ﻟﻪ )ﻣﻄﺒﻮﻉ ﺿﻤﻦ ﺍﻹﺣﻴﺎﺀ (٥٤ / ٥ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ / ١١ ، ٣٢٠ﻭﺍﻟﺘﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﻣﻨﻬﻤﺎ .ﻥ . ) (6ﺍﻧﻈﺮ ﻛﻼﻡ ﺍﻟﺴﻬﺮﻭﺭﺩﻱ ﰲ ﻋﻮﺍﺭﻑ ﺍﳌﻌﺎﺭﻑ ﻟﻪ )ﻣﻄﺒﻮﻉ ﺿﻤﻦ ﺍﻹﺣﻴﺎﺀ (٥٤ / ٥ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ / ١١ ، ٣٢٠ﻭﺍﻟﺘﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﻣﻨﻬﻤﺎ .ﻥ . ٥٦٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑِﺒﻮﺍﻃِﻨِﻬِﻢ ﻭﻗﹸﻠﹸﻮﺑِﻬﻢ ﺍﻟﹾﺄﹶﻣﺮ ﺍﻟﹾﻜﹶﻮﻧِﻲ ،ﻭﻳﻌﺪﻭﻥﹶ ﻣﺠﺮﺩ ﺧﺮﻕِ ﺍﻟﹾﻌﺎﺩﺓِ ﻟِﺄﹶﺣﺪِﻫِﻢ ﺃﹶﻧﻪ ﻛﹶﺮﺍﻣﺔﹲ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻟﹶﻪ ،ﻭﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻧﻪ ﻓِﻲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﺇِﻧﻤﺎ ﺍﻟﹾﻜﹶﺮﺍﻣﺔﹸ ﻟﹸﺰﻭﻡ ﺍﻟِﺎﺳﺘِﻘﹶﺎﻣﺔِ ،ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻢ ﻳﻜﹾﺮِﻡ ﻋﺒﺪﺍ ﺑِﻜﹶﺮﺍﻣﺔٍ ﺃﹶﻋﻈﹶﻢ ﻣِﻦ ﻣﻮﺍﻓﹶﻘﹶﺘِﻪِ ﻓِﻴﻤﺎ ﻳﺤِﺒﻪ ﻭﻳﺮﺿﺎﻩ ،ﻭﻫﻮ ﻃﹶﺎﻋﺘﻪ ﻭﻃﹶﺎﻋﺔﹸ ﺭﺳﻮﻟِﻪِ ،ﻭﻣﻮﺍﻟﹶﺎﺓﹸ ﺃﹶﻭﻟِﻴﺎﺋِﻪِ، ﻭﻣﻌﺎﺩﺍﺓﹸ ﺃﹶﻋﺪﺍﺋِﻪِ .ﻭﻫﺆﻟﹶﺎﺀِ ﻫﻢ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﻠﱠﻪِ ﻟﹶﺎ ﺧﻮﻑ ﻋﻠﹶﻴﻬِﻢ ﻭﻟﹶﺎ ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ. ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺒﺘﻠِﻲ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻋﺒﺪﻩ ،ﻣِﻦ ﺍﻟﺴﺮ ﺑِﺨﺮﻕِ ﺍﻟﹾﻌﺎﺩﺓِ ﺃﹶﻭ ﺑِﻐﻴﺮِﻫﺎ ﺃﹶﻭ ﺑِﺎﻟﻀﺮﺍﺀِ -ﻓﹶﻠﹶﻴﺲ ﺫﹶﻟِﻚ ﻟِﺄﹶﺟﻞِ ﻛﹶﺮﺍﻣﺔِ ﺍﻟﹾﻌﺒﺪِ ﻋﻠﹶﻰ ﺭﺑﻪِ ﻭﻟﹶﺎ ﻫﻮﺍﻧِﻪِ ﻋﻠﹶﻴﻪِ ،ﺑﻞﹾ ﻗﹶﺪ ﺳﻌِﺪ ﺑِﻬﺎ ﻗﹶﻮﻡ ﺇِﺫﹶﺍ ﺃﹶﻃﹶﺎﻋﻮﻩ ،ﻭﺷِﻘِﻲ ﺑِﻬﺎ ﻗﹶﻮﻡ ﺇِﺫﹶﺍ ﻋﺼﻮﻩ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ãAqà)uŠsù ¼çmyJ¨ètRur ¼çmtBt•ø.r'sù ¼çmš/u‘ çm9n=tGö/$# $tB #sŒÎ) ß`»|¡RM}$# $¨Br'sù
‘.(١) {( žxx. ÇÊÏÈ Ç`oY»ydr& þ’În1u‘ ãAqà)uŠsù ¼çms%ø—Í‘ Ïmø‹n=tã u‘y‰s)sù çm9n=tGö/$# $tB #sŒÎ) !$¨Br&ur ÇÊÎÈ Ç`tBt•ø.r& ú†În1u ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺛﹶﻠﹶﺎﺛﹶﺔﹸ ﺃﹶﻗﹾﺴﺎﻡٍ :ﻗِﺴﻢ ﺗﺮﺗﻔِﻊ ﺩﺭﺟﺘﻬﻢ ﺑِﺨﺮﻕِ ﺍﻟﹾﻌﺎﺩﺓِ، ﻭﻗِﺴﻢ ﻳﺘﻌﺮﺿﻮﻥﹶ ﺑِﻬﺎ ﻟِﻌﺬﹶﺍﺏِ ﺍﻟﻠﱠﻪِ ،ﻭﻗِﺴﻢ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﺣﻘﱢﻬِﻢ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺍﻟﹾﻤﺒﺎﺣﺎﺕِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ. ﻛﹶﻠِﻤﺎﺕ ﺍﻟﻠﱠﻪِ ﻧﻮﻋﺎﻥِ ﻛﹶﻮﻧِﻴﺔﹲ ﻭﺩِﻳﻨِﻴﺔﹲ
ﻭﺗﻨﻮﻉ ﺍﻟﹾﻜﹶﺸﻒِ ﻭﺍﻟﺘﺄﹾﺛِﲑِ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺗﻨﻮﻉِ ﻛﹶﻠِﻤﺎﺕِ ﺍﻟﻠﱠﻪِ .ﻭﻛﹶﻠِﻤﺎﺕ ﺍﻟﻠﱠﻪِ ﻧﻮﻋﺎﻥِ :ﻛﹶﻮﻧِﻴﺔﹲ، ﻭﺩِﻳﻨِﻴﺔﹲ: ﻓﹶﻜﹶﻠِﻤﺎﺗﻪ ﺍﻟﹾﻜﹶﻮﻧِﻴﺔﹸ ﻫِﻲ ﺍﻟﱠﺘِﻲ ﺍﺳﺘﻌﺎﺫﹶ ﺑِﻬﺎ ﺍﻟﻨﺒِﻲ r ﻓِﻲ ﻗﹶﻮﻟِﻪِ} :ﺃﹶﻋﻮﺫﹸ ﺑِﻜﹶﻠِﻤﺎﺕِ ﺍﻟﻠﱠﻪِ ﺍﻟﺘﺎﻣﺎﺕِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻳﺠﺎﻭِﺯﻫﻦ ﺑﺮ ﻭﻟﹶﺎ ﻓﹶﺎﺟِﺮ .(٢) {ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : ãbqä3uŠsù `ä.
.(٣) {ÇÑËÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ
tAÏd‰t6ãB žw 4 Zwô‰tãur $]%ô‰Ï¹ y7În/u‘ àMyJÎ=x. ôM£Js?ur
.(٤) {4 ¾ÏmÏG»yJÎ=s3Ï9ﻭﺍﻟﹾﻜﹶﻮﻥﹸ ﻛﹸﻠﱡﻪ ﺩﺍﺧِﻞﹲ ﺗﺤﺖ ﻫﺬِﻩِ ﺍﻟﹾﻜﹶﻠِﻤﺎﺕِ ،ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺨﻮﺍﺭِﻕِ. ) (1ﺍﻟﹾﻔﹶﺠﺮِ . ١٧ - ١٥ : ) (2ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧٠٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (٣٤٣٧ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ ) ، (٣٥٤٧ﺃﲪﺪ ) ، (٤٠٩/٦ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ ). (٢٦٨٠ ) (3ﻳﺲ . ٨٢ : ) (4ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ١١٥ : ٥٦٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﱠﺎﻧِﻲ :ﺍﻟﹾﻜﹶﻠِﻤﺎﺕ ﺍﻟﺪﻳﻨِﻴﺔﹸ ،ﻭﻫِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻭﺷﺮﻉ ﺍﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﺑﻌﺚﹶ ﺑِﻪِ ﺭﺳﻮﻟﹶﻪ ،ﻭﻫِﻲ ﺃﹶﻣﺮﻩ ﻭﻧﻬﻴﻪ ﻭﺧﺒﺮﻩ ،ﻭﺣﻆﱡ ﺍﻟﹾﻌﺒﺪِ ﻣِﻨﻬﺎ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﻬﺎ ،ﻭﺍﻟﹾﻌﻤﻞﹸ ،ﻭﺍﻟﹾﺄﹶﻣﺮ ﺑِﻤﺎ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺣﻆﱠ ﺍﻟﹾﻌِﺒﺎﺩِ ﻋﻤﻮﻣﺎ ﻭﺧﺼﻮﺻﺎ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻜﹶﻮﻧِﻴﺎﺕِ ﻭﺍﻟﺘﺄﹾﺛِﲑ ﻓِﻴﻬﺎ ،ﺃﹶﻱ ﺑِﻤﻮﺟﺒِﻬﺎ .ﻓﹶﺎﻟﹾﺄﹸﻭﻟﹶﻰ ﺗﺪﺑِﲑِﻳﺔﹲ ﻛﹶﻮﻧِﻴﺔﹲ ،ﻭﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﺷﺮﻋِﻴﺔﹲ ﺩِﻳﻨِﻴﺔﹲ .ﻓﹶﻜﹶﺸﻒ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﺤﻮﺍﺩِﺙِ ﺍﻟﹾﻜﹶﻮﻧِﻴﺔِ ،ﻭﻛﹶﺸﻒ ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻤﺄﹾﻣﻮﺭﺍﺕِ ﺍﻟﺸﺮﻋِﻴﺔِ. ﻭﻗﹸﺪﺭﺓﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﺍﻟﺘﺄﹾﺛِﲑ ﻓِﻲ ﺍﻟﹾﻜﹶﻮﻧِﻴﺎﺕِ ،ﺇِﻣﺎ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﻛﹶﻤﺸﻴِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ،ﻭﻃﹶﻴﺮﺍﻧِﻪِ ﻓِﻲ ﺍﻟﹾﻬﻮﺍﺀِ ،ﻭﺟﻠﹸﻮﺳِﻪِ ﻓِﻲ ﺍﻟﻨﺎﺭِ ،ﻭﺇِﻣﺎ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ،ﺑِﺈِﺻﺤﺎﺡٍ ﻭﺇِﻫﻠﹶﺎﻙٍ ،ﻭﺇِﻏﹾﻨﺎﺀٍ ﻭﺇِﻓﹾﻘﹶﺎﺭٍ. ﻭﻗﹸﺪﺭﺓﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﺍﻟﺘﺄﹾﺛِﲑ ﻓِﻲ ﺍﻟﺸﺮﻋِﻴﺎﺕِ ،ﺇِﻣﺎ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﺑِﻄﹶﺎﻋﺔِ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ ،ﻭﺇِﻣﺎ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ﻓﹶﻴﻄﹶﺎﻉ ﻓِﻲ ﺫﹶﻟِﻚ ﻃﹶﺎﻋﺔﹰ ﺷﺮﻋِﻴﺔﹰ. ﻓﹶﺈِﺫﹶﺍ ﺗﻘﹶﺮﺭ ﺫﹶﻟِﻚ ،ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻋﺪﻡ ﺍﻟﹾﺨﻮﺍﺭِﻕِ ﻋِﻠﹾﻤﺎ ﻭﻗﹸﺪﺭﺓﹰ ﻟﹶﺎ ﺗﻀﺮ ﺍﻟﹾﻤﺴﻠِﻢ ﻓِﻲ ﺩِﻳﻨِﻪِ ،ﻓﹶﻤﻦ ﻟﹶﻢ ﻳﻨﻜﹶﺸِﻒ ﻟﹶﻪ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﻤﻐﻴﺒﺎﺕِ ،ﻭﻟﹶﻢ ﻳﺴﺨﺮ ﻟﹶﻪ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﻜﹶﻮﻧِﻴﺎﺕِ :-ﻟﹶﺎ ﻳﻨﻘﹸﺺ ﺫﹶﻟِﻚ ﻓِﻲ ﻣﺮﺗﺒﺘِﻪِ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ،ﺑﻞﹾ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻋﺪﻡ ﺫﹶﻟِﻚ ﺃﹶﻧﻔﹶﻊ ﻟﹶﻪ ،ﻓﹶﺈِﻧﻪ ﺇِﻥِ ﺍﻗﹾﺘﺮﻥﹶ ﺑِﻪِ ﺍﻟﺪﻳﻦ ﻭﺇِﻟﱠﺎ ﻫﻠﹶﻚ ﺻﺎﺣِﺒﻪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﹾﺂﺧِﺮﺓِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺨﺎﺭِﻕ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻣﻊ ﺍﻟﺪﻳﻦِ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻣﻊ ﻋﺪﻣِﻪِ ،ﺃﹶﻭ ﻓﹶﺴﺎﺩِﻩِ ،ﺃﹶﻭ ﻧﻘﹾﺼِﻪِ.
ﺍﻟﹾﺨﻮﺍﺭِﻕ ﺍﻟﻨﺎﻓِﻌﺔﹸ ﺗﺎﺑِﻌﺔﹲ ﻟِﻠﺪﻳﻦِ ﺧﺎﺩِﻣﺔﹲ ﻟﹶﻪ
ﻓﹶﺎﻟﹾﺨﻮﺍﺭِﻕ ﺍﻟﻨﺎﻓِﻌﺔﹸ ﺗﺎﺑِﻌﺔﹲ ﻟِﻠﺪﻳﻦِ ،ﺧﺎﺩِﻣﺔﹲ ﻟﹶﻪ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﺮﻳﺎﺳﺔﹶ ﺍﻟﻨﺎﻓِﻌﺔﹶ ﻫِﻲ ] ﺍﻟﺘﺎﺑِﻌﺔﹸ[ ﻟِﻠﺪﻳﻦِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻤﺎﻝﹸ ﺍﻟﻨﺎﻓِﻊ ،ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﺴﻠﹾﻄﹶﺎﻥﹸ ﻭﺍﻟﹾﻤﺎﻝﹸ ﺍﻟﻨﺎﻓِﻊ ﺑِﻴﺪِ ﺍﻟﻨﺒِﻲ
r
)(١
ﻭﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ
ﻭﻋﻤﺮ .ﻓﹶﻤﻦ ﺟﻌﻠﹶﻬﺎ ﻫِﻲ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓﹶ ،ﻭﺟﻌﻞﹶ ﺍﻟﺪﻳﻦ ﺗﺎﺑِﻌﺎ ﻟﹶﻬﺎ ،ﻭﻭﺳِﻴﻠﹶﺔﹰ ﺇِﻟﹶﻴﻬﺎ ،ﻟﹶﺎ ﻟِﺄﹶﺟﻞِ ﺍﻟﺪﻳﻦِ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ :-ﻓﹶﻬﻮ ﺷﺒِﻴﻪ ﺑِﻤﻦ ﻳﺄﹾﻛﹸﻞﹸ ﺍﻟﺪﻧﻴﺎ ﺑِﺎﻟﺪﻳﻦِ ،ﻭﻟﹶﻴﺴﺖ ﺣﺎﻟﹸﻪ ﻛﹶﺤﺎﻝِ ﻣﻦ ﺗﺪﻳﻦ ﺧﻮﻑ ﺍﻟﹾﻌﺬﹶﺍﺏِ ،ﺃﹶﻭ ﺭﺟﺎﺀَ ﺍﻟﹾﺠﻨﺔِ ،ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﻣﺎ ﻫﻮ ﻣﺄﹾﻣﻮﺭ ﺑِﻪِ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﺳﺒِﻴﻞِ ﻧﺠﺎﺓٍ ،ﻭﺷﺮِﻳﻌﺔٍ ﺻﺤِﻴﺤﺔٍ.
) (1ﰲ ﺍﻷﺻﻞ ) :ﺍﻟﻨﺎﻓﻌﺔ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ﻭﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ . ٣٣٤ / ١١ﻥ . ٥٦٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﹾﻌﺠﺐ ﺃﹶﻥﱠ ﻛﹶﺜِﲑﺍ ﻣِﻤﻦ ﻳﺰﻋﻢ ﺃﹶﻥﱠ ﻫﻤﻪ ﻗﹶﺪِ ﺍﺭﺗﻔﹶﻊ ﻋﻦ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺧﻮﻓﹰﺎ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﺃﹶﻭ ﻃﹶﻠﹶﺒﺎ ﻟِﻠﹾﺠﻨﺔِ -ﻳﺠﻌﻞﹸ ﻫﻤﻪ ﺑِﺪِﻳﻨِﻪِ ﺃﹶﺩﻧﻰ ﺧﺎﺭِﻕٍ ﻣِﻦ ﺧﻮﺍﺭِﻕِ ﺍﻟﺪﻧﻴﺎ !! ﺛﹸﻢ ﺇِﻥﱠ ﺍﻟﺪﻳﻦ ﺇِﺫﹶﺍ ﺻﺢ ﻋِﻠﹾﻤﺎ ﻭﻋﻤﻠﹰﺎ ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻮﺟِﺐ ﺧﺮﻕ ﺍﻟﹾﻌﺎﺩﺓِ ،ﺇِﺫﹶﺍ ﺍﺣﺘﺎﺝ ﺇِﻟﹶﻰ ﺫﹶﻟِﻚ ﺻﺎﺣِﺒﻪ .ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : .(١) {4 Ü=Å¡tFøts† Ÿw ß]ø‹ym ô`ÏB çmø%ã—ö•tƒur ÇËÈ %[`t•øƒxC ¼ã&©! @yèøgs† ©!$# È,-Gtƒﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : .(٢) {$ZR$s%ö•èù öNä3©9 @yèøgs† ©!$#ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
`tBur
)(#qà)-Gs? bÎ
öNçl°; #ZŽö•yz tb%s3s9 ¾ÏmÎ/ tbqÝàtãqム$tB (#qè=yèsù öNåk¨Xr& öqs9ur
$VJ‹É)tGó¡•B $WÛºuŽÅÀ öNßg»oY÷ƒy‰ygs9ur ÇÏÐÈ $VJŠÏàtã #·•ô_r& !$¯Rà$©! `ÏiB Nßg»oY÷•s?`y #]ŒÎ)ur ÇÏÏÈ $\G•Î7÷Vs? £‰x©r&ur
.(٣) {ÇÏÑÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&ÇÏËÈ šcqçRt“øts† öNèd Ÿwur óOÎgöŠn=tæ ê’öqyz Ÿw «!$# uä!$uŠÏ9÷rr& žcÎ) Iwr
Íot•ÅzFy$# †Îûur $u‹÷R‘‰9$# Ío4qu‹ysø9$# ’Îû 3“t•ô±ç6ø9$# ÞOßgs9 ÇÏÌÈ šcqà)-Gtƒ (#qçR%Ÿ2ur (#qãZtB#uä šúïÏ%©!$#
.(٤) {4
ﻭﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ } rﺍﺗﻘﹸﻮﺍ ﻓِﺮﺍﺳﺔﹶ ﺍﻟﹾﻤﺆﻣِﻦِ ،ﻓﹶﺈِﻧﻪ ﻳﻨﻈﹸﺮ ﺑِﻨﻮﺭِ ﺍﻟﻠﱠﻪِ " ﺛﹸﻢ ﻗﹶﺮﺃﹶ ﻗﹶﻮﻟﹶﻪ}
)¨bÎ
.{(٥) {ÇÐÎÈ tûüÏÿ¿dœuqtGçHø>Ïj9 ;M»tƒUy y7Ï9ºsŒ ’Îûﺭﻭﺍﻩ ﺍﻟﺘﺮﻣِﺬِﻱ ﻣِﻦ ﺭِﻭﺍﻳﺔِ ﺃﹶﺑِﻲ ﺳﻌِﻴﺪٍ ﺍﻟﹾﺨﺪﺭِﻱ. ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ،ﻓِﻴﻤﺎ ﻳﺮﻭِﻱ ﻋﻨﻪ ﺭﺳﻮﻟﹸﻪ} r ﻣﻦ ﻋﺎﺩﻯ ﻟِﻲ ﻭﻟِﻴﺎ ﻓﹶﻘﹶﺪ ﺑﺎﺭﺯﻧِﻲ ﺑِﺎﻟﹾﻤﺤﺎﺭﺑﺔِ، ﻭﻣﺎ ﺗﻘﹶﺮﺏ ﺇِﻟﹶﻲ ﻋﺒﺪِﻱ ﺑِﻤِﺜﹾﻞِ ﺃﹶﺩﺍﺀِ ﻣﺎ ﺍﻓﹾﺘﺮﺿﺖ ﻋﻠﹶﻴﻪِ ،ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ ﻋﺒﺪِﻱ ﻳﺘﻘﹶﺮﺏ ﺇِﻟﹶﻲ ﺑِﺎﻟﻨﻮﺍﻓِﻞِ ﺣﺘﻰ ﺃﹸﺣِﺒﻪ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺣﺒﺒﺘﻪ ﻛﹸﻨﺖ ﺳﻤﻌﻪ ﺍﻟﱠﺬِﻱ ﻳﺴﻤﻊ ﺑِﻪِ ،ﻭﺑﺼﺮﻩ ﺍﻟﱠﺬِﻱ ﻳﺒﺼِﺮ ﺑِﻪِ ،ﻭﻳﺪﻩ ﺍﻟﱠﺘِﻲ ﻳﺒﻄِﺶ ﺑِﻬﺎ ،ﻭﺭِﺟﻠﹶﻪ ﺍﻟﱠﺘِﻲ ﻳﻤﺸِﻲ ﺑِﻬﺎ ،ﻭﻟﹶﺌِﻦ ﺳﺄﹶﻟﹶﻨِﻲ ﻟﹶﺄﹸﻋﻄِﻴﻨﻪ ،ﻭﻟﹶﺌِﻦِ ﺍﺳﺘﻌﺎﺫﹶﻧِﻲ ﻟِﺄﹸﻋِﻴﺬﹶﻧﻪ ،ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻓِﻲ ﺷﻲﺀٍ ﺃﹶﻧﺎ ﻓﹶﺎﻋِﻠﹸﻪ ﺗﺮﺩﺩِﻱ ﻓِﻲ ﻗﹶﺒﺾِ ﻧ ﹾﻔﺲِ ﻋﺒﺪِﻱ ﺍﻟﹾﻤﺆﻣِﻦِ ،ﻳﻜﹾﺮﻩ ﺍﻟﹾﻤﻮﺕ ،ﻭﺃﹶﻛﹾﺮﻩ ) (1ﺍﻟﻄﱠﻠﹶﺎﻕِ . ٣ - ٢ : ) (2ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ . ٢٩ : ) (3ﺍﻟﻨﺴﺎﺀِ . ٦٨ - ٦٦ : ) (4ﻳﻮﻧﺲ. ٦٤ - ٦٢ : ) (5ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺁﻳﺔ . ٧٥ : ٥٦٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺴﺎﺀَﺗﻪ ،ﻭﻟﹶﺎ ﺑﺪ ﻟﹶﻪ ﻣِﻨﻪ .(١) {ﻓﹶﻈﹶﻬﺮ ﺃﹶﻥﱠ ﺍﻟِﺎﺳﺘِﻘﹶﺎﻣﺔﹶ ﺣﻆﱡ ﺍﻟﺮﺏ ،ﻭﻃﹶﻠﹶﺐ ﺍﻟﹾﻜﹶﺮﺍﻣﺔِ ﺣﻆﱡ ﺍﻟﻨﻔﹾﺲِ. ﻭﺑِﺎﻟﻠﱠﻪِ ﺍﻟﺘﻮﻓِﻴﻖ. ﻭﻗﹶﻮﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻓِﻲ ﺇِﻧﻜﹶﺎﺭِ ﺍﻟﹾﻜﹶﺮﺍﻣﺔِ :ﻇﹶﺎﻫِﺮ ﺍﻟﹾﺒﻄﹾﻠﹶﺎﻥِ ،ﻓﹶﺈِﻧﻪ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺇِﻧﻜﹶﺎﺭِ ﺍﻟﹾﻤﺤﺴﻮﺳﺎﺕِ. ﻭﻗﹶﻮﻟﹸﻬﻢ :ﻟﹶﻮ ﺻﺤﺖ ﻟﹶﺎﺷﺘﺒﻬﺖ ﺑِﺎﻟﹾﻤﻌﺠِﺰﺓِ ،ﻓﹶﻴﺆﺩﻱ ﺇِﻟﹶﻰ ﺍﻟﹾﺘِﺒﺎﺱِ ﺍﻟﻨﺒِﻲ ﺑِﺎﻟﹾﻮﻟِﻲ ،ﻭﺫﹶﻟِﻚ ﻟﹶﺎ ﻳﺠﻮﺯ! ﻭﻫﺬِﻩِ ﺍﻟﺪﻋﻮﻯ ﺇِﻧﻤﺎ ﺗﺼِﺢ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻮﻟِﻲ ﻳﺄﹾﺗِﻲ ﺑِﺎﻟﹾﺨﺎﺭِﻕِ ﻭﻳﺪﻋِﻲ ﺍﻟﻨﺒﻮﺓﹶ ،ﻭﻫﺬﹶﺍ ﻟﹶﺎ ﻳﻘﹶﻊ ،ﻭﻟﹶﻮِ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓﹶ ﻟﹶﻢ ﻳﻜﹸﻦ ﻭﻟِﻴﺎ ،ﺑﻞﹾ ﻛﹶﺎﻥﹶ ﻣﺘﻨﺒﺌﹰﺎ ﻛﹶﺬﱠﺍﺑﺎ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺍﻟﹾﻔﹶﺮﻕِ ﺑﻴﻦ ﺍﻟﻨﺒِﻲ ﻭﺍﻟﹾﻤﺘﻨﺒﺊِ ،ﻋِﻨﺪ ﻗﹶﻮﻝِ ﺍﻟﺸﻴﺦِ " :ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﺍﻟﹾﻤﺠﺘﺒﻰ ﻭﻧﺒِﻴﻪ ﺍﻟﹾﻤﺼﻄﹶﻔﹶﻰ ". ﺃﹶﻧﻮﺍﻉ ﺍﻟﹾﻔِﺮﺍﺳﺔِ
ﻭﻣِﻤﺎ ﻳﻨﺒﻐِﻲ ﺍﻟﺘﻨﺒِﻴﻪ ﻋﻠﹶﻴﻪِ ﻫﺎﻫﻨﺎ :ﺃﹶﻥﱠ ﺍﻟﹾﻔِﺮﺍﺳﺔﹶ ﺛﹶﻠﹶﺎﺛﹶﺔﹸ ﺃﹶﻧﻮﺍﻉٍ: ﺇِﳝﺎﻧِﻴﺔﹲ ،ﻭﺳﺒﺒﻬﺎ ﻧﻮﺭ ﻳﻘﹾﺬِﻓﹸﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻗﹶﻠﹾﺐِ ﻋﺒﺪِﻩِ ،ﻭﺣﻘِﻴﻘﹶﺘﻬﺎ ﺃﹶﻧﻬﺎ ﺧﺎﻃِﺮ ﻳﻬﺠﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻠﹾﺐِ، ﻳﺜِﺐ ﻋﻠﹶﻴﻪِ ﻛﹶﻮﺛﹸﻮﺏِ ﺍﻟﹾﺄﹶﺳﺪِ ﻋﻠﹶﻰ ﺍﻟﹾﻔﹶﺮِﻳﺴﺔِ ،ﻭﻣِﻨﻬﺎ ﺍﺷﺘِﻘﹶﺎﻗﹸﻬﺎ ) (٢ﻭﻫﺬِﻩِ ﺍﻟﹾﻔِﺮﺍﺳﺔﹸ ﻋﻠﹶﻰ ﺣﺴﺐِ ﻗﹸﻮﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﺃﹶﻗﹾﻮﻯ ﺇِﳝﺎﻧﺎ ﺃﹶﺧﺬﹶ ﻓِﺮﺍﺳﺘﻪ .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺳﻠﹶﻴﻤﺎﻥﹶ ﺍﻟﺪﺍﺭﺍﻧِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ :ﺍﻟﹾﻔِﺮﺍﺳﺔﹸ ﻣﻜﹶﺎﺷﻔﹶﺔﹸ ﺍﻟﻨﻔﹾﺲِ ﻭﻣﻌﺎﻳﻨﺔﹸ ﺍﻟﹾﻐﻴﺐِ ،ﻭﻫِﻲ ﻣِﻦ ﻣﻘﹶﺎﻣﺎﺕِ ﺍﻟﹾﺈِﳝﺎﻥِ .ﺍﻧﺘﻬﻰ. ﻭﻓِﺮﺍﺳﺔﹲ ﺭِﻳﺎﺿِﻴﺔﹲ ،ﻭﻫِﻲ ﺍﻟﱠﺘِﻲ ﺗﺤﺼﻞﹸ ﺑِﺎﻟﹾﺠﻮﻉِ ﻭﺍﻟﺴﻬﺮِ ﻭﺍﻟﺘﺨﻠﱢﻲ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻨﻔﹾﺲ ﺇِﺫﹶﺍ ﺗﺠﺮﺩﺕ ﻋﻦِ ﺍﻟﹾﻌﻮﺍﺋِﻖِ ﺻﺎﺭ ﻟﹶﻬﺎ ﻣِﻦ ﺍﻟﹾﻔِﺮﺍﺳﺔِ ﻭﺍﻟﹾﻜﹶﺸﻒِ ﺑِﺤﺴﺐِ ﺗﺠﺮﺩِﻫﺎ ،ﻭﻫﺬِﻩِ ﻓِﺮﺍﺳﺔﹲ ﻣﺸﺘﺮﻛﹶﺔﹲ ﺑﻴﻦ ﺍﻟﹾﻤﺆﻣِﻦِ ﻭﺍﻟﹾﻜﹶﺎﻓِﺮِ ،ﻭﻟﹶﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺇِﳝﺎﻥٍ ،ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﻭِﻟﹶﺎﻳﺔٍ ،ﻭﻟﹶﺎ ﺗﻜﹾﺸِﻒ ﻋﻦ ﺣﻖ ﻧﺎﻓِﻊٍ ،ﻭﻟﹶﺎ ﻋﻦ ﻃﹶﺮِﻳﻖٍ ﻣﺴﺘﻘِﻴﻢٍ ،ﺑﻞﹾ ﻛﹶﺸﻔﹸﻬﺎ ﻣِﻦ ﺟِﻨﺲِ ﻓِﺮﺍﺳﺔِ ﺍﻟﹾﻮﻟﹶﺎﺓِ ﻭﺃﹶﺻﺤﺎﺏِ ]ﻋِﺒﺎﺭﺓِ ﺍﻟﺮﺅﻳﺎ ﻭﺍﻟﹾﺄﹶﻃِﺒﺎﺀِ[
)(٣
ﻭﻧﺤﻮِﻫِﻢ. ﻭﻓِﺮﺍﺳﺔﹲ ﺧﻠﹾﻘِﻴﺔﹲ ،ﻭﻫِﻲ ﺍﻟﱠﺘِﻲ ﺻﻨﻒ ﻓِﻴﻬﺎ ﺍﻟﹾﺄﹶﻃِﺒﺎﺀُ ﻭﻏﹶﻴﺮﻫﻢ ،ﻭﺍﺳﺘﺪﻟﱡﻮﺍ ﺑِﺎﻟﹾﺨﻠﹾﻖِ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻠﹸﻖِ، ﻟِﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻣِﻦ ﺍﻟِﺎﺭﺗِﺒﺎﻁِ ،ﺍﻟﱠﺬِﻱ ﺍﻗﹾﺘﻀﺘﻪ ﺣِﻜﹾﻤﺔﹸ ﺍﻟﻠﱠﻪِ ،ﻛﹶﺎﻟِﺎﺳﺘِﺪﻟﹶﺎﻝِ ﺑِﺼِﻐﺮِ ﺍﻟﺮﺃﹾﺱِ ﺍﻟﹾﺨﺎﺭِﺝِ ﻋﻦِ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﻗﺎﻕ ). (٦١٣٧ ) (2ﰲ ﺍﻷﺻﻞ " ﺇﺷﻌﺎﳍﺎ " ! ﻭﻻ ﻣﻌﲎ ﳍﺎ ،ﻭﻟﻌﻞ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻫﻮ ﺍﻟﺼﻮﺍﺏ . ) (3ﰲ ﺍﻷﺻﻞ ) :ﻋﺒﺎﺩﺓ ﺍﻟﺮﺅﺳﺎﺀ ﻭﺍﻷﻇﻨﺎﺀ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ . ٤٨٧ / ٢ﻥ . ٥٧٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻌﺎﺩﺓِ ﻋﻠﹶﻰ ﺻِﻐﺮِ ﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﺑِﻜِﺒﺮِﻩِ ﻋﻠﹶﻰ ﻛِﺒﺮِﻩِ ،ﻭﺳِﻌﺔِ ﺍﻟﺼﺪﺭِ ﻋﻠﹶﻰ ﺳِﻌﺔِ ﺍﻟﹾﺨﻠﹸﻖِ ،ﻭﺑِﻀِﻴﻘِﻪِ ﻋﻠﹶﻰ ﺿِﻴﻘِﻪِ ،ﻭﺑِﺠﻤﻮﺩِ ﺍﻟﹾﻌﻴﻨﻴﻦِ ﻭﻛﹶﻠﹶﺎﻝِ ﻧﻈﹶﺮِﻫِﻤﺎ ﻋﻠﹶﻰ ﺑﻠﹶﺎﺩﺓِ ﺻﺎﺣِﺒِﻬِﻤﺎ ﻭﺿﻌﻒِ ﺣﺮﺍﺭﺓِ ﻗﹶﻠﹾﺒِﻪِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ.
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﺷﺮﺍﻁِ ﺍﻟﺴﺎﻋﺔِ ﻗﹶﻮﻟﹸﻪ) :ﻭﻧﺆﻣِﻦ ﺑِﺄﹶﺷﺮﺍﻁِ ﺍﻟﺴﺎﻋﺔِ :ﻣِﻦ ﺧﺮﻭﺝِ ﺍﻟﺪﺟﺎﻝِ ،ﻭﻧﺰﻭﻝِ ﻋِﻴﺴﻰ ﺍﺑﻦِ ﻣﺮﻳﻢ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ،ﻭﻧﺆﻣِﻦ ﺑِﻄﹸﻠﹸﻮﻉِ ﺍﻟﺸﻤﺲِ ﻣِﻦ ﻣﻐﺮِﺑِﻬﺎ ،ﻭﺧﺮﻭﺝِ ﺩﺍﺑﺔِ ﺍﻟﹾﺄﹶﺭﺽِ ﻣِﻦ ﻣﻮﺿِﻌِﻬﺎ(. ﺵ :ﻋﻦ ﻋﻮﻑِ ﺑﻦِ ﻣﺎﻟِﻚٍ ﺍﻟﹾﺄﹶﺷﺠﻌِﻲ ،ﻗﹶﺎﻝﹶ} :ﺃﹶﺗﻴﺖ ﺍﻟﻨﺒِﻲ
r
ﻓِﻲ ﻏﹶﺰﻭﺓِ ]ﺗﺒﻮﻙ ،[ﻭﻫﻮ
ﻓِﻲ ﻗﹸﺒﺔٍ ]ﻣِﻦ [ﺃﹶﺩﻡٍ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﺍﻋﺪﺩ ﺳِﺘﺎ ﺑﻴﻦ ﻳﺪﻱِ ﺍﻟﺴﺎﻋﺔِ :ﻣﻮﺗِﻲ ،ﺛﹸﻢ ﻓﹶﺘﺢ ﺑﻴﺖِ ﺍﻟﹾﻤﻘﹾﺪِﺱِ ،ﺛﹸﻢ ﻣﻮﺗﺎﻥﹲ ﻳﺄﹾﺧﺬﹸ ﻓِﻴﻜﹸﻢ ﻛﹶﻘﹸﻌﺎﺹِ ﺍﻟﹾﻐﻨﻢِ ،ﺛﹸﻢ ﺍﺳﺘِﻔﹶﺎﺿﺔﹸ ﺍﻟﹾﻤﺎﻝِ ﺣﺘﻰ ﻳﻌﻄﹶﻰ ﺍﻟﺮﺟﻞﹸ ﻣِﺎﺋﹶﺔﹶ ﺩِﻳﻨﺎﺭٍ ﻓﹶﻴﻈﹶﻞﱡ ﺳﺎﺧِﻄﹰﺎ ،ﺛﹸﻢ ﻓِﺘﻨﺔﹲ ﻟﹶﺎ ﻳﺒﻘﹶﻰ ﺑﻴﺖ ﻣِﻦ ﺍﻟﹾﻌﺮﺏِ ﺇِﻟﱠﺎ ﺩﺧﻠﹶﺘﻪ ،ﺛﹸﻢ ﻫﺪﻧﺔﹲ ﺗﻜﹸﻮﻥﹸ ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻦ ﺑﻨِﻲ ﺍﻟﹾﺄﹶﺻﻔﹶﺮِ ،ﻓﹶﻴﻐﺪِﺭﻭﻥﹶ ،ﻓﹶﻴﺄﹾﺗﻮﻧﻜﹸﻢ ﺗﺤﺖ ﺛﹶﻤﺎﻧِﲔ ﻏﹶﺎﻳﺔﹰ ،ﺗﺤﺖ ﻛﹸﻞﱢ ﻏﹶﺎﻳﺔٍ ﺍﺛﹾﻨﺎ ﻋﺸﺮ ﺃﹶﻟﹾﻔﹰﺎ{ ).(١ ﻭﺭﻭِﻱ " ﺭﺍﻳﺔﹰ " ،ﺑِﺎﻟﺮﺍﺀِ ﻭﺍﻟﹾﻐﻴﻦِ ،ﻭﻫﻤﺎ ﺑِﻤﻌﻨﻰ .ﺭﻭﺍﻩ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻭﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﻄﱠﺒﺮﺍﻧِﻲ.(٢) ﻭﻋﻦ ﺣﺬﹶﻳﻔﹶﺔﹶ ﺑﻦِ ﺃﹶﺳِﻴﺪٍ ،ﻗﹶﺎﻝﹶ} :ﺍﻃﱠﻠﹶﻊ ﺍﻟﻨﺒِﻲ r ﻋﻠﹶﻴﻨﺎ ﻭﻧﺤﻦ ﻧﺘﺬﹶﺍﻛﹶﺮ ﺍﻟﺴﺎﻋﺔﹶ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﻣﺎ ﺗﺬﹶﺍﻛﹶﺮﻭﻥﹶ " ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻧﺬﹾﻛﹸﺮ ﺍﻟﺴﺎﻋﺔﹶ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﺇِﻧﻬﺎ ﻟﹶﻦ ﺗﻘﹸﻮﻡ ﺣﺘﻰ ﺗﺮﻭﻥﹶ ]ﻗﹶﺒﻠﹶﻬﺎ[ ﻋﺸﺮ ﺁﻳﺎﺕٍ "، ]ﻓﹶﺬﹶﻛﹶﺮ " :[ﺍﻟﺪﺧﺎﻥﹸ ،ﻭﺍﻟﺪﺟﺎﻝﹸ ،ﻭﺍﻟﺪﺍﺑﺔﹸ ،ﻭﻃﹸﻠﹸﻮﻉ ﺍﻟﺸﻤﺲِ ﻣِﻦ ﻣﻐﺮِﺑِﻬﺎ ،ﻭﻧﺰﻭﻝﹸ ﻋِﻴﺴﻰ ﺍﺑﻦِ ﻣﺮﻳﻢ ،ﻭﻳﺄﹾﺟﻮﺝ ﻭﻣﺄﹾﺟﻮﺝ ،ﻭﺛﹶﻠﹶﺎﺛﹶﺔﹸ ﺧﺴﻮﻑٍ :ﺧﺴﻒ ﺑِﺎﻟﹾﻤﺸﺮِﻕِ ،ﻭﺧﺴﻒ ﺑِﺎﻟﹾﻤﻐﺮِﺏِ، ﻭﺧﺴﻒ ﺑِﺠﺰِﻳﺮﺓِ ﺍﻟﹾﻌﺮﺏِ ،ﻭﺁﺧِﺮ ﺫﹶﻟِﻚ ﻧﺎﺭ ﺗﺨﺮﺝ ﻣِﻦ ﺍﻟﹾﻴﻤﻦِ ﺗﻄﹾﺮﺩ ﺍﻟﻨﺎﺱ ﺇِﻟﹶﻰ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﺰﻳﺔ ) ، (٣٠٠٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (٥٠٠٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٤٠٤٢ﺃﲪﺪ ). (٢٥/٦ ) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ١٩٩ - ١٩٨ : ٦ﻣﻦ )ﺍﻟﻔﺘﺢ( .ﻭﺭﻭﺍﻳﺔ " ﺭﺍﻳﺔ " ﺑﺎﻟﺮﺍﺀ -ﻫﻲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ ،ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﳊﺎﻓﻆ .ﻭﰲ ﻣﻌﻨﺎﻩ ﺣﺪﻳﺚ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ .ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ . ٦٦٢٣ : ٥٧١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺤﺸﺮِﻫِﻢ .(١) {ﺭﻭﺍﻩ ﻣﺴﻠِﻢ.(٢) ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ،ﻭﺍﻟﻠﱠﻔﹾﻆﹸ ﻟِﻠﹾﺒﺨﺎﺭِﻱ ،ﻋﻦِ ﺍﺑﻦِ ﻋﻤﺮ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻗﹶﺎﻝﹶ} :ﺫﹸﻛِﺮ ﺍﻟﺪﺟﺎﻝﹸ ﻋِﻨﺪ ﺍﻟﻨﺒِﻲ
r
ﻓﹶﻘﹶﺎﻝﹶ " :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﺨﻔﹶﻰ ﻋﻠﹶﻴﻜﹸﻢ ،ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻴﺲ ﺑِﺄﹶﻋﻮﺭ ،ﻭﺃﹶﺷﺎﺭ ﺑِﻴﺪِﻩِ
ﺇِﻟﹶﻰ ﻋﻴﻨِﻪِ ،ﻭﺇِﻥﱠ ﺍﻟﹾﻤﺴِﻴﺢ ﺍﻟﺪﺟﺎﻝﹶ ﺃﹶﻋﻮﺭ ﻋﻴﻦِ ﺍﻟﹾﻴﻤﻨﻰ ،ﻛﹶﺄﹶﻥﱠ ﻋﻴﻨﻪ ﻋِﻨﺒﺔﹲ ﻃﹶﺎﻓِﻴﺔﹲ{ ).(٣
ﻭﻋﻦ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ } " rﻣﺎ ﻣِﻦ ﻧﺒِﻲ ﺇِﻟﱠﺎ ﻭﺃﹶﻧﺬﹶﺭ ﻗﹶﻮﻣﻪ ﺍﻟﹾﺄﹶﻋﻮﺭ
ﺍﻟﺪﺟﺎﻝﹶ ،ﺃﹶﻟﹶﺎ ﺇِﻧﻪ ﺃﹶﻋﻮﺭ ،ﻭﺇِﻥﱠ ﺭﺑﻜﹸﻢ ﻟﹶﻴﺲ ﺑِﺄﹶﻋﻮﺭ ،ﻭﻣﻜﹾﺘﻮﺏ ﺑﻴﻦ ﻋﻴﻨﻴﻪِ ﻙ ﻑ ﺭ{ ) ، (٤ﻓﹶﺴﺮﻩ ﻓِﻲ ﺭِﻭﺍﻳﺔٍ " :ﺃﹶﻱ ﻛﹶﺎﻓِﺮ." ﻭﺭﻭﻯ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻭﻏﹶﻴﺮﻩ ،ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ } rﻭﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ ﺑِﻴﺪِﻩِ ﻟﹶﻴﻮﺷِﻜﹶﻦ ﺃﹶﻥﹾ ﻳﻨﺰِﻝﹶ ﻓِﻴﻜﹸﻢ ﺍﺑﻦ ﻣﺮﻳﻢ ﺣﻜﹶﻤﺎ ﻋﺪﻟﹰﺎ ،ﻓﹶﻴﻜﹾﺴِﺮ ﺍﻟﺼﻠِﻴﺐ ،ﻭﻳﻘﹾﺘﻞﹸ ﺍﻟﹾﺨِﻨﺰِﻳﺮ، ﻭﻳﻀﻊ ﺍﻟﹾﺠِﺰﻳﺔﹶ ،ﻭﻳﻔِﻴﺾ ﺍﻟﹾﻤﺎﻝﹸ ﺣﺘﻰ ﻟﹶﺎ ﻳﻘﹾﺒﻠﹶﻪ ﺃﹶﺣﺪ ،ﺣﺘﻰ ﺗﻜﹸﻮﻥﹶ ﺍﻟﺴﺠﺪﺓﹸ ﺧﻴﺮﺍ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓِﻴﻬﺎ{ ) .(٥ﺛﹸﻢ ﻳﻘﹸﻮﻝﹸ ﺃﹶﺑﻮ ﻫﺮﻳﺮﺓﹶ :ﺍﻗﹾﺮﺀُﻭﺍ ﺇِﻥﹾ ﺷِﺌﹾﺘﻢ} :
¾ÏmÎ/ ¨ûsöÏB÷sã‹s9 žwÎ) É=»tGÅ3ø9$# È@÷dr& ô`ÏiB bÎ)ur
.(٧) (٦) {ÇÊÎÒÈ #Y‰‹Íky- öNÍköŽn=tã ãbqä3tƒ ÏpyJ»uŠÉ)ø9$# tPöqtƒur ( ¾ÏmÏ?öqtB Ÿ@ö6s%
) (1ﻣﺴﻠﻢ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ) ، (٢٩٠١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢١٨٣ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻼﺣﻢ ) ، (٤٣١١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٤٠٥٥ﺃﲪﺪ ). (٧/٤ ) (2ﻣﺴﻠﻢ . ٣٦٧ - ٣٦٦ : ٢ ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٧٢ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٦٩ﺃﲪﺪ ). (١٣٥/٢ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (٦٩٧٣ﻣﺴﻠﻢ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ) ، (٢٩٣٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢٤٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻼﺣﻢ ) ، (٤٣١٦ﺃﲪﺪ ). (٢٩٠/٣ ) (5ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢٦٤ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٥٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢٢٣٣ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻼﺣﻢ ) ، (٤٣٢٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٤٠٧٨ﺃﲪﺪ ). (٤٨٣/٢ ) (6ﺍﻟﻨﺴﺎﺀِ . ١٥٩ : ) (7ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ٣٢٩ : ١٣ﻣﻦ ﺍﻟﻔﺘﺢ( . ٥٧٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﺪﺟﺎﻝِ ،ﻭﻋِﻴﺴﻰ ﺍﺑﻦِ ﻣﺮﻳﻢ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻳﻨﺰِﻝﹸ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻭﻳﻘﹾﺘﻠﹸﻪ ،ﻭﻳﺨﺮﺝ ﻳﺄﹾﺟﻮﺝ ﻭﻣﺄﹾﺟﻮﺝ ﻓِﻲ ﺃﹶﻳﺎﻣِﻪِ ﺑﻌﺪ ﻗﹶﺘﻠِﻪِ ﺍﻟﺪﺟﺎﻝﹶ ،ﻓﹶﻴﻬﻠِﻜﹸﻬﻢ ﺍﻟﻠﱠﻪ ﺃﹶﺟﻤﻌِﲔ ﻓِﻲ ﻟﹶﻴﻠﹶﺔٍ ﻭﺍﺣِﺪﺓٍ ﺑِﺒﺮﻛﹶﺔِ ﺩﻋﺎﺋِﻪِ ﻋﻠﹶﻴﻬِﻢ :ﻳﻀِﻴﻖ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺨﺘﺼﺮ ﻋﻦ ﺑﺴﻄِﻬﺎ. ﻭﺃﹶﻣﺎ ﺧﺮﻭﺝ ﺍﻟﺪﺍﺑﺔِ ﻭﻃﹸﻠﹸﻮﻉ ﺍﻟﺸﻤﺲِ ﻣِﻦ ﺍﻟﹾﻤﻐﺮِﺏِ -ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
* ãAöqs)ø9$# yìs%ur #sŒÎ)ur
.(١) {ÇÑËÈ tbqãZÏ%qムŸw $uZÏG»tƒ$t«Î/ (#qçR%x. }¨$¨Z9$# ¨br& óOßgãKÏk=s3è? ÇÚö‘F{$# z`ÏiB Zp-/!#yŠ öNçlm; $oYô_t•÷zr& öNÍköŽn=tã ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
âÙ÷èt/ š†ÎAù'tƒ ÷rr& y7•/u‘ u’ÎAù'tƒ ÷rr& èps3Í´¯»n=yJø9$# ÞOßgu‹Ï?ù's? br& HwÎ) tbrã•ÝàZtƒ ö@yd
÷rr& ã@ö6s% `ÏB ôMuZtB#uä ô`ä3s? óOs9 $pkß]»yJƒÎ) $²¡øÿtR ßìxÿZtƒ Ÿw y7În/u‘ ÏM»tƒ#uä âÙ÷èt/ ’ÎAù'tƒ tPöqtƒ 3 y7În/u‘ ÏM»tƒ#uä
.(٢) {ÇÊÎÑÈ tbrã•ÏàtFYãB $¯RÎ) (#ÿrã•ÏàtGR$# È@è% 3 #ZŽö•yz $pkÈ]»yJƒÎ) þ’Îû ôMt6|¡x. ﻭﺭﻭﻯ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻋِﻨﺪ ﺗﻔﹾﺴِﲑِ ﺍﻟﹾﺂﻳﺔِ ،ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ } rﻟﹶﺎ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔﹸ ﺣﺘﻰ ﺗﻄﹾﻠﹸﻊ ﺍﻟﺸﻤﺲ ﻣِﻦ ﻣﻐﺮِﺑِﻬﺎ ،ﻓﹶﺈِﺫﹶﺍ ﺭﺁﻫﺎ ﺍﻟﻨﺎﺱ ﺁﻣﻦ ﻣﻦ ﻋﻠﹶﻴﻬﺎ ،ﻓﹶﺬﹶﻟِﻚ ﺣِﲔ ﻟﹶﺎ ﻳﻨﻔﹶﻊ ﻧﻔﹾﺴﺎ ﺇِﳝﺎﻧﻬﺎ ﻟﹶﻢ ﺗﻜﹸﻦ ﺁﻣﻨﺖ ﻣِﻦ ﻗﹶﺒﻞﹸ{ ).(٤) (٣ ﻭﺭﻭﻯ ﻣﺴﻠِﻢ ،ﻋﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﻤﺮٍﻭ ،ﻗﹶﺎﻝﹶ :ﺣﻔِﻈﹾﺖ ﻣِﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺣﺪِﻳﺜﹰﺎ ﻟﹶﻢ ﺃﹶﻧﺴﻪ ﺑﻌﺪ ،ﺳﻤِﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻳﻘﹸﻮﻝﹸ} :ﺇِﻥﱠ ﺃﹶﻭﻝﹶ ﺍﻟﹾﺂﻳﺎﺕِ ﺧﺮﻭﺟﺎ ﻃﹸﻠﹸﻮﻉ ﺍﻟﺸﻤﺲِ ﻣِﻦ ﻣﻐﺮِﺑِﻬﺎ، ﻭﺧﺮﻭﺝ ﺍﻟﺪﺍﺑﺔِ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﺿﺤﻰ ،ﻭﺃﹶﻳﻬﻤﺎ ﻣﺎ ﻛﹶﺎﻧﺖ ﻗﹶﺒﻞﹶ ﺻﺎﺣِﺒﺘِﻬﺎ ﻓﹶﺎﻟﹾﺄﹸﺧﺮﻯ ﻋﻠﹶﻰ ﺇِﺛﹾﺮِﻫﺎ ﻗﹶﺮِﻳﺒﺎ{ ) .(١) (٥ﺃﹶﻱ ﺃﹶﻭﻝﹸ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﱠﺘِﻲ ﻟﹶﻴﺴﺖ ﻣﺄﹾﻟﹸﻮﻓﹶﺔﹰ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﺪﺟﺎﻝﹸ ﻭﻧﺰﻭﻝﹸ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ ) (1ﺍﻟﻨﻤﻞِ . ٨٢ : ) (2ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ١٥٨ : ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (٤٣٥٩ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٥٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻔﱳ ﻭﺍﳌﻼﺣﻢ ) ، (٤٢٥٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٤٠٤٧ﺃﲪﺪ ). (٤١٧/٢ ) (4ﺍﻟﺒﺨﺎﺭﻱ ) ٢٢٣ : ٨ﻓﺘﺢ( .ﻭﺍﳌﺴﻨﺪ . ٧١٦١ : ) (5ﻣﺴﻠﻢ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ) ، (٢٩٤١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻼﺣﻢ ) ، (٤٣١٠ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٤٠٦٩ﺃﲪﺪ ). (٢٠١/٢ ٥٧٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺴﻠﹶﺎﻡ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺧﺮﻭﺝ ﻳﺄﹾﺟﻮﺝ ﻭﻣﺄﹾﺟﻮﺝ ،ﻛﹸﻞﱡ ﺫﹶﻟِﻚ ﺃﹸﻣﻮﺭ ﻣﺄﹾﻟﹸﻮﻓﹶﺔﹲ؛ ﻟِﺄﹶﻧﻬﻢ ﺑﺸﺮ ،ﻣﺸﺎﻫﺪﺓﹸ ﻣِﺜﹾﻠِﻬِﻢ ﻣﺄﹾﻟﹸﻮﻓﹶﺔﹲ] ،ﺃﹶﻣﺎ ﺧﺮﻭﺝ ﺍﻟﺪﺍﺑﺔِ ﺑِﺸﻜﹾﻞٍ ﻏﹶﺮِﻳﺐٍ ﻏﹶﻴﺮِ ﻣﺄﹾﻟﹸﻮﻑٍ[ ) (٢ﺛﹸﻢ ﻣﺨﺎﻃﹶﺒﺘﻬﺎ ﺍﻟﻨﺎﺱ ﻭﻭﺳﻤﻬﺎ ﺇِﻳﺎﻫﻢ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺃﹶﻭِ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﻓﹶﺄﹶﻣﺮ ﺧﺎﺭِﺝ ﻋﻦ ﻣﺠﺎﺭِﻱ ﺍﻟﹾﻌﺎﺩﺍﺕِ .ﻭﺫﹶﻟِﻚ ﺃﹶﻭﻝﹸ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﹾﺄﹶﺭﺿِﻴﺔِ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﻃﹸﻠﹸﻮﻉ ﺍﻟﺸﻤﺲِ ﻣِﻦ ﻣﻐﺮِﺑِﻬﺎ ،ﻋﻠﹶﻰ ﺧِﻠﹶﺎﻑِ ﻋﺎﺩﺗِﻬﺎ ﺍﻟﹾﻤﺄﹾﻟﹸﻮﻓﹶﺔِ - ﺃﹶﻭﻝﹸ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﺴﻤﺎﻭِﻳﺔِ. ﻭﻗﹶﺪ ﺃﹶﻓﹾﺮﺩ ﺍﻟﻨﺎﺱ ] ﰲ [ ﺃﹶﺣﺎﺩِﻳﺚِ ﺃﹶﺷﺮﺍﻁِ ﺍﻟﺴﺎﻋﺔِ ﻣﺼﻨﻔﹶﺎﺕٍ ﻣﺸﻬﻮﺭﺓٍ ،ﻳﻀِﻴﻖ ﻋﻠﹶﻰ ﺑﺴﻄِﻬﺎ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺨﺘﺼﺮ.
ﺍﻟﹾﻜﹶﺎﻫِﻦ ﻭﺍﻟﹾﻌﺮﺍﻑ
ﻛﹶﺬﹶﺏ ﺍﻟﹾﻜﹶﺎﻫِﻦ ﻭﺍﻟﹾﻌﺮﺍﻑ ﻗﹶﻮﻟﹸﻪ ) :ﻭﻟﹶﺎ ﻧﺼﺪﻕ ﻛﹶﺎﻫِﻨﺎ ﻭﻟﹶﺎ ﻋﺮﺍﻓﹰﺎ ،ﻭﻟﹶﺎ ﻣﻦ ﻳﺪﻋِﻲ ﺷﻴﺌﹰﺎ ﻳﺨﺎﻟِﻒ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹶ ﻭﺇِﺟﻤﺎﻉ ﺍﻟﹾﺄﹸﻣﺔِ (. ﺵ :ﺭﻭﻯ ﻣﺴﻠِﻢ ﻭﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻋﻦ ﺻﻔِﻴﺔﹶ ﺑِﻨﺖِ ﺃﹶﺑِﻲ ﻋﺒﻴﺪٍ ،ﻋﻦ ﺑﻌﺾِ ﺃﹶﺯﻭﺍﺝِ ﺍﻟﻨﺒِﻲ
r
ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﻗﹶﺎﻝﹶ} :ﻣﻦ ﺃﹶﺗﻰ ﻋﺮﺍﻓﹰﺎ ﻓﹶﺴﺄﹶﻟﹶﻪ ﻋﻦ ﺷﻲﺀٍ ،ﻟﹶﻢ ﺗﻘﹾﺒﻞﹾ ﻟﹶﻪ ﺻﻠﹶﺎﺓﹸ ﺃﹶﺭﺑﻌِﲔ ﻟﹶﻴﻠﹶﺔﹰ{ ).(٣
ﻭﺭﻭﻯ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻓِﻲ ﻣﺴﻨﺪِﻩِ ،ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ r ﻗﹶﺎﻝﹶ} :ﻣﻦ ﺃﹶﺗﻰ ﻋﺮﺍﻓﹰﺎ ﺃﹶﻭ
ﻛﹶﺎﻫِﻨﺎ ،ﻓﹶﺼﺪﻗﹶﻪ ﺑِﻤﺎ ﻳﻘﹸﻮﻝﹸ ،ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ ﺑِﻤﺎ ﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻰ ﻣﺤﻤﺪٍ{ ).(٤ ﻭﺍﻟﹾﻤﻨﺠﻢ ﻳﺪﺧﻞﹸ ﻓِﻲ ﺍﺳﻢِ ﺍﻟﹾﻌﺮﺍﻑِ ﻋِﻨﺪ ﺑﻌﺾِ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ،ﻭﻋِﻨﺪ ﺑﻌﻀِﻬِﻢ ﻫﻮ ﻓِﻲ ﻣﻌﻨﺎﻩ .ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻫﺬِﻩِ ﺣﺎﻝﹸ ﺍﻟﺴﺎﺋِﻞِ ،ﻓﹶﻜﹶﻴﻒ ﺑِﺎﻟﹾﻤﺴﺌﹸﻮﻝِ ؟.
) (1ﻣﺴﻠﻢ . ٢٧٩ : ٢ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻣﻄﻮﻻ . ٦٨٨١ . ) (2ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﻗﺪ ﺍﺳﺘﺪﺭﻛﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ ) ، (٢٢٣٠ﺃﲪﺪ ). (٦٨/٤ ) (4ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﻬﺎﺭﺓ ) ، (١٣٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ ) ، (٣٩٠٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ ) ، (٦٣٩ﺃﲪﺪ ) ، (٤٢٩/٢ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ ). (١١٣٦ ٥٧٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻭﻣﺴﻨﺪِ ﺍﻟﹾﺈِﻣﺎﻡِ ﺃﹶﺣﻤﺪ ،ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ،ﻗﹶﺎﻟﹶﺖ} :ﺳﺌِﻞﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻋﻦِ ﺍﻟﹾﻜﹸﻬﺎﻥِ ؟ ﻓﹶﻘﹶﺎﻝﹶ " :ﻟﹶﻴﺴﻮﺍ ﺑِﺸﻲﺀٍ " ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺇِﻧﻬﻢ ﻳﺤﺪﺛﹸﻮﻥﹶ ﺃﹶﺣﻴﺎﻧﺎ ﺑِﺎﻟﺸﻲﺀِ ﻳﻜﹸﻮﻥﹸ ﺣﻘﺎ ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ " rﺗِﻠﹾﻚ ﺍﻟﹾﻜﹶﻠِﻤﺔﹸ ﻣِﻦ ﺍﻟﹾﺤﻖ ﻳﺨﻄﹶﻔﹸﻬﺎ ﺍﻟﹾﺠِﻨﻲ ﻓﹶﻴﻘﹶﺮﻗِﺮﻫﺎ ﻓِﻲ ﺃﹸﺫﹸﻥِ ﻭﻟﹶﻴﻪِ ،ﻓﹶﻴﺨﻠِﻄﹸﻮﻥﹶ ﻣﻌﻬﺎ ]ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ [ﻣِﺎﺋﹶﺔِ ﻛﹶﺬﹾﺑﺔٍ{ ).(٢) (١ ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻨﻪ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺛﹶﻤﻦ ﺍﻟﹾﻜﹶﻠﹾﺐِ ﺧﺒِﻴﺚﹲ ،ﻭﻣﻬﺮ ﺍﻟﹾﺒﻐِﻲ ﺧﺒِﻴﺚﹲ ،ﻭﺣﻠﹾﻮﺍﻥﹸ
ﺍﻟﹾﻜﹶﺎﻫِﻦِ ﺧﺒِﻴﺚﹲ{ ) .(٣ﻭﺣﻠﹾﻮﺍﻧﻪ :ﺍﻟﱠﺬِﻱ ﺗﺴﻤﻴﻪِ ﺍﻟﹾﻌﺎﻣﺔﹸ ﺣﻠﹶﺎﻭﺗﻪ.
ﻭﻳﺪﺧﻞﹸ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻣﺎ ﻳﻌﻄﹶﺎﻩ ﺍﻟﹾﻤﻨﺠﻢ ﻭﺻﺎﺣِﺐ ﺍﻟﹾﺄﹶﺯﻟﹶﺎﻡِ ﺍﻟﱠﺘِﻲ ﻳﺴﺘﻘﹾﺴﻢ ﺑِﻬﺎ ،ﻣِﺜﹾﻞﹸ ﺍﻟﹾﺨﺸﺒﺔِ ﺍﻟﹾﻤﻜﹾﺘﻮﺏِ ﻋﻠﹶﻴﻬﺎ " ﺍ ﺏ ﺝ ﺩ " ﻭﺍﻟﻀﺎﺭِﺏ ﺑِﺎﻟﹾﺤﺼﻰ ،ﻭﺍﻟﱠﺬِﻱ ﻳﺨﻂﱡ ﻓِﻲ ﺍﻟﺮﻣﻞِ .ﻭﻣﺎ ﺗﻌﺎﻃﹶﺎﻩ ﻫﺆﻟﹶﺎﺀِ ﺣﺮﺍﻡ .ﻭﻗﹶﺪ ﺣﻜﹶﻰ ﺍﻟﹾﺈِﺟﻤﺎﻉ ﻋﻠﹶﻰ ﺗﺤﺮِﳝِﻪِ ﻏﹶﻴﺮ ﻭﺍﺣِﺪٍ ﻣِﻦ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ،ﻛﹶﺎﻟﹾﺒﻐﻮِﻱ ﻭﺍﻟﹾﻘﹶﺎﺿِﻲ ﻋِﻴﺎﺽٍ ﻭﻏﹶﻴﺮِﻫِﻤﺎ. ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦ ﺯﻳﺪِ ﺑﻦِ ﺧﺎﻟِﺪٍ ،ﻗﹶﺎﻝﹶ} :ﺧﻄﹶﺒﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺑِﺎﻟﹾﺤﺪﻳﺒِﻴﺔِ ،ﻋﻠﹶﻰ ﺇِﺛﹾﺮِ ﺳﻤﺎﺀٍ ﻛﹶﺎﻧﺖ ﻣِﻦ ﺍﻟﻠﱠﻴﻞِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﺗﺪﺭﻭﻥﹶ ﻣﺎﺫﹶﺍ ﻗﹶﺎﻝﹶ ﺭﺑﻜﹸﻢ ﺍﻟﻠﱠﻴﻠﹶﺔﹶ ؟ ﻗﹸﻠﹾﻨﺎ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﹶﻢ، ﻗﹶﺎﻝﹶ :ﺃﹶﺻﺒﺢ ﻣِﻦ ﻋِﺒﺎﺩِﻱ ﻣﺆﻣِﻦ ﺑِﻲ ﻭﻛﹶﺎﻓِﺮ ،ﻓﹶﺄﹶﻣﺎ ﻣﻦ ﻗﹶﺎﻝﹶ :ﻣﻄِﺮﻧﺎ ﺑِﻔﹶﻀﻞِ ﺍﻟﻠﱠﻪِ ﻭﺭﺣﻤﺘِﻪِ ،ﻓﹶﺬﹶﻟِﻚ ﻣﺆﻣِﻦ ﺑِﻲ ،ﻛﹶﺎﻓِﺮ ﺑِﺎﻟﹾﻜﹶﻮﻛﹶﺐِ ،ﻭﺃﹶﻣﺎ ﻣﻦ ﻗﹶﺎﻝﹶ :ﻣﻄِﺮﻧﺎ ﺑِﻨﻮﺀِ ﻛﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ ،ﻓﹶﺬﹶﻟِﻚ ﻛﹶﺎﻓِﺮ ﺑِﻲ ،ﻣﺆﻣِﻦ ﺑِﺎﻟﹾﻜﹶﻮﻛﹶﺐِ{ ).(٥) (٤ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ ) ، (٣٠٣٨ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ ) ، (٢٢٢٨ﺃﲪﺪ ). (٨٧/٦ ) (2ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﻗﺪ ﺍﺳﺘﺪﺭﻛﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﻣﺴﻠﻢ ﺍﳌﺴﺎﻗﺎﺓ ) ، (١٥٦٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺒﻴﻮﻉ ) ، (١٢٧٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ) ، (٤٢٩٤ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺒﻴﻮﻉ ) ، (٣٤٢١ﺃﲪﺪ ) ، (٤٦٤/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺒﻴﻮﻉ ). (٢٦٢١ ) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٨١٠ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٧١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﺳﺘﺴﻘﺎﺀ ) ، (١٥٢٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )، (٣٩٠٦ ﺃﲪﺪ ) ، (١١٧/٤ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤٥١ ) (5ﺍﻟﺒﺨﺎﺭﻱ ، ٤٣٤ - ٤٣٣ : ٢ﻭ) ٣٣٨ : ٧ﻓﺘﺢ( .ﻭﻣﺴﻠﻢ . ٣٤ : ١ ٥٧٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﻣﺴﻠِﻢٍ ﻭﻣﺴﻨﺪِ ﺍﻟﹾﺈِﻣﺎﻡِ ﺃﹶﺣﻤﺪ ،ﻋﻦ ﺃﹶﺑِﻲ ﻣﺎﻟِﻚٍ ﺍﻟﹾﺄﹶﺷﻌﺮِﻱ ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ
r
ﻗﹶﺎﻝﹶ:
}ﺃﹶﺭﺑﻊ ﻓِﻲ ﺃﹸﻣﺘِﻲ ﻣِﻦ ﺃﹶﻣﺮِ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ،ﻟﹶﺎ ﻳﺘﺮﻛﹸﻮﻧﻬﻦ :ﺍﻟﹾﻔﹶﺨﺮ ﻓِﻲ ﺍﻟﹾﺄﹶﺣﺴﺎﺏِ ،ﻭﺍﻟﻄﱠﻌﻦ ﻓِﻲ ﺍﻟﹾﺄﹶﻧﺴﺎﺏِ ،ﻭﺍﻟِﺎﺳﺘِﺴﻘﹶﺎﺀُ ﺑِﺎﻟﻨﺠﻮﻡِ ،ﻭﺍﻟﻨﻴﺎﺣﺔﹸ{ ).(٢) (١ ﻭﺍﻟﻨﺼﻮﺹ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﻭﺃﹶﺻﺤﺎﺑِﻪِ ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ،ﺑِﺎﻟﻨﻬﻲِ ﻋﻦ ﺫﹶﻟِﻚ ،ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺃﹶﻥﹾ ﻳﺘﺴِﻊ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻮﺿِﻊ ﻟِﺬِﻛﹾﺮِﻫﺎ. ﻭﺻِﻨﺎﻋﺔﹸ ﺍﻟﺘﻨﺠِﻴﻢِ ،ﺍﻟﱠﺘِﻲ ﻣﻀﻤﻮﻧﻬﺎ ﺍﻟﹾﺈِﺣﻜﹶﺎﻡ ﻭﺍﻟﺘﺄﹾﺛِﲑ ،ﻭﻫﻮ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝﹸ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻮﺍﺩِﺙِ ﺍﻟﹾﺄﹶﺭﺿِﻴﺔِ ] ﺑِﺎﻟﹾﺄﹶﺣﻮﺍﻝِ ﺍﻟﹾﻔﹶﻠﹶﻜِﻴﺔِ ﺃﹶﻭِ ﺍﻟﺘﻤﺰِﻳﺞِ ﺑﻴﻦ ﺍﻟﹾﻘﹸﻮﻯ ﺍﻟﹾﻔﹶﻠﹶﻜِﻴﺔِ ﻭﺍﻟﹾﻐﻮﺍﺋِﻞِ ﺍﻟﹾﺄﹶﺭﺿِﻴﺔِ[
)(٣
:-
ﺻِﻨﺎﻋﺔﹲ ﻣﺤﺮﻣﺔﹲ ﺑِﺎﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﺑﻞﹾ ﻫِﻲ ﻣﺤﺮﻣﺔﹲ ﻋﻠﹶﻰ ﻟِﺴﺎﻥِ ﺟﻤِﻴﻊِ ﺍﻟﹾﻤﺮﺳﻠِﲔ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: }
4’tAr& ß]ø‹ym ã•Ïm$¡¡9$# ßxÎ=øÿムŸwur
tbqãYÏB÷sムÉ=»tGÅ6ø9$# z`ÏiB $Y7ŠÅÁtR
.(٤) {ÇÏÒÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
&(#qè?ré& šúïÏ%©!$# ’n<Î) t•s? öNs9r
.(٥) {ÏNqäó»©Ü9$#ur ÏMö6Éfø9$$Î/ﻗﹶﺎﻝﹶ ﻋﻤﺮ ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏِ tﻭﻏﹶﻴﺮﻩ:
ﺍﻟﹾﺠِﺒﺖ ﺍﻟﺴﺤﺮ. ﻭﻓِﻲ ﺻﺤِﻴﺢِ ﺍﻟﹾﺒﺨﺎﺭِﻱ] ،ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﹶﺎﻟﹶﺖ ) (٦) [ﻛﹶﺎﻥﹶ ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻏﹸﻠﹶﺎﻡ ﻳﺄﹾﻛﹸﻞﹸ ﻣِﻦ ﺧﺮﺍﺟِﻪِ ،ﻓﹶﺠﺎﺀَ ﻳﻮﻣﺎ ﺑِﺸﻲﺀٍ ،ﻓﹶﺄﹶﻛﹶﻞﹶ ﻣِﻨﻪ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ ﺍﻟﹾﻐﻠﹶﺎﻡ :ﺗﺪﺭِﻱ ﻣِﻢ ﻫﺬﹶﺍ ؟ ﻗﹶﺎﻝﹶ :ﻭﻣﺎ ﻫﻮ ؟ ﻗﹶﺎﻝﹶ :ﻛﹸﻨﺖ ﺗﻜﹶﻬﻨﺖ ﻟِﺈِﻧﺴﺎﻥٍ ﻓِﻲ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ،ﻭﻣﺎ ﺃﹸﺣﺴِﻦ ﺍﻟﹾﻜِﻬﺎﻧﺔﹶ ،ﺇِﻟﱠﺎ ﺃﹶﻧﻲ ﺧﺪﻋﺘﻪ ،ﻓﹶﻠﹶﻘِﻴﻨِﻲ ،ﻓﹶﺄﹶﻋﻄﹶﺎﻧِﻲ ﺑِﺬﹶﻟِﻚ ،ﻓﹶﻬﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺃﹶﻛﹶﻠﹾﺖ ﻣِﻨﻪ ،ﻓﹶﺄﹶﺩﺧﻞﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻳﺪﻩ ﻓﹶﻘﹶﺎﺀَ ﻛﹸﻞﱠ
) (1ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ ) ، (٩٣٤ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ ) ، (١٥٨١ﺃﲪﺪ ). (٣٤٣/٥ ) (2ﻣﺴﻠﻢ . ٢٥٦ : ١ﻭﺍﳌﺴﻨﺪ ) ٣٤٣ - ٣٤٢ : ٥ﻃﺒﻌﺔ ﺍﳊﻠﱯ( . ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﻃﻪ . ٦٩ : ) (5ﺍﻟﻨﺴﺎﺀِ . ٥١ : ) (6ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٧٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺷﻲﺀٍ ﻓِﻲ ﺑﻄﹾﻨِﻪِ ( ).(١ ﻭﺍﻟﹾﻮﺍﺟِﺐ ﻋﻠﹶﻰ ﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﻭﻛﹸﻞﱢ ﻗﹶﺎﺩِﺭٍ ﺃﹶﻥﹾ ﻳﺴﻌﻰ ﻓِﻲ ﺇِﺯﺍﻟﹶﺔِ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﻨﺠﻤِﲔ ﻭﺍﻟﹾﻜﹸﻬﺎﻥِ ﻭﺍﻟﹾﻌﺮﺍﻓِﲔ ﻭﺃﹶﺻﺤﺎﺏِ ﺍﻟﻀﺮﺏِ ﺑِﺎﻟﺮﻣﻞِ ﻭﺍﻟﹾﺤﺼﻰ ﻭﺍﻟﹾﻘﹶﺮﻉِ ﻭﺍﻟﹾﻔﹶﺎﻟﹶﺎﺕِ ،ﻭﻣﻨﻌِﻬِﻢ ﻣِﻦ ﺍﻟﹾﺠﻠﹸﻮﺱِ ﻓِﻲ ﺍﻟﹾﺤﻮﺍﻧِﻴﺖِ ﻭﺍﻟﻄﱡﺮﻗﹶﺎﺕِ ،ﺃﹶﻭ ﻳﺪﺧﻠﹸﻮﺍ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﻣﻨﺎﺯِﻟِﻬِﻢ ﻟِﺬﹶﻟِﻚ .ﻭﻳﻜﹾﻔِﻲ ﻣﻦ ﻳﻌﻠﹶﻢ ﺗﺤﺮِﱘ ﺫﹶﻟِﻚ ﻭﻟﹶﺎ ﻳﺴﻌﻰ ﻓِﻲ ﺇِﺯﺍﻟﹶﺘِﻪِ ،ﻣﻊ ﻗﹸﺪﺭﺗِﻪِ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ - ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} : šcqè=yèøÿtƒ (#qçR$Ÿ2 $tB š[ø¤Î6s9 4 çnqè=yèsù 9•x6Y•B `tã
šcöqyd$uZoKtƒ Ÿw (#qçR$Ÿ2
.(٢) {ÇÐÒÈﻭﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﻠﹶﺎﻋِﲔ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ
ﺍﻟﹾﺈِﺛﹾﻢ ﻭﻳﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﺍﻟﺴﺤﺖ ،ﺑِﺈِﺟﻤﺎﻉِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ .ﻭﺛﹶﺒﺖ ﻓِﻲ ﺍﻟﺴﻨﻦِ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
ﺑِﺮِﻭﺍﻳﺔِ
ﺍﻟﺼﺪﻳﻖِ tﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ﺍﻟﻨﺎﺱ ﺇِﺫﹶﺍ ﺭﺃﹶﻭﺍ ﺍﻟﹾﻤﻨﻜﹶﺮ ﻓﹶﻠﹶﻢ ﻳﻐﻴﺮﻭﻩ ﺃﹶﻭﺷﻚ ﺃﹶﻥﹾ ﻳﻌﻤﻬﻢ ﺍﻟﻠﱠﻪ ﺑِﻌِﻘﹶﺎﺏٍ
ﻣِﻨﻪ.(٣) {
ﻭﻫﺆﻟﹶﺎﺀِ ﺍﻟﱠﺬِﻳﻦ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝﹶ ﺍﻟﹾﺨﺎﺭِﺟﺔﹶ ﻋﻦِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﺃﹶﻧﻮﺍﻉ: ﻧﻮﻉ ﻣِﻨﻬﻢ :ﺃﹶﻫﻞﹸ ﺗﻠﹾﺒِﻴﺲٍ ﻭﻛﹶﺬِﺏٍ ﻭﺧِﺪﺍﻉٍ ،ﺍﻟﱠﺬِﻳﻦ ﻳﻈﹾﻬِﺮ ﺃﹶﺣﺪﻫﻢ ﻃﹶﺎﻋﺔﹶ ﺍﻟﹾﺠِﻦ ﻟﹶﻪ ،ﺃﹶﻭ ﻳﺪﻋِﻲ ﺍﻟﹾﺤﺎﻝﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻤﺤﺎﻝِ ،ﻣِﻦ ﺍﻟﹾﻤﺸﺎﻳِﺦِ ﺍﻟﻨﺼﺎﺑِﲔ ،ﻭﺍﻟﹾﻔﹸﻘﹶﺮﺍﺀِ ﺍﻟﹾﻜﹶﺬﱠﺍﺑِﲔ ،ﻭﺍﻟﻄﱡﺮﻗِﻴﺔِ ﺍﻟﹾﻤﻜﱠﺎﺭِﻳﻦ، ﻓﹶﻬﺆﻟﹶﺎﺀِ ﻳﺴﺘﺤِﻘﱡﻮﻥﹶ ﺍﻟﹾﻌﻘﹸﻮﺑﺔﹶ ﺍﻟﹾﺒﻠِﻴﻐﺔﹶ ﺍﻟﱠﺘِﻲ ﺗﺮﺩﻋﻬﻢ ﻭﺃﹶﻣﺜﹶﺎﻟﹶﻬﻢ ﻋﻦِ ﺍﻟﹾﻜﹶﺬِﺏِ ﻭﺍﻟﺘﻠﹾﺒِﻴﺲِ .ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﻫﺆﻟﹶﺎﺀِ ﻣﻦ ﻳﺴﺘﺤِﻖ ﺍﻟﹾﻘﹶﺘﻞﹶ ،ﻛﹶﻤﻦ ﻳﺪﻋِﻲ ﺍﻟﻨﺒﻮﺓﹶ ﺑِﻤِﺜﹾﻞِ ﻫﺬِﻩِ ﺍﻟﹾﺨﺰﻋﺒﻠﹶﺎﺕِ ،ﺃﹶﻭ ﻳﻄﹾﻠﹸﺐ ﺗﻐﻴِﲑ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﺸﺮِﻳﻌﺔِ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ. ﻭﻧﻮﻉ ﻳﺘﻜﹶﻠﱠﻢ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﻋﻠﹶﻰ ﺳﺒِﻴﻞِ ﺍﻟﹾﺠِﺪ ﻭﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ،ﺑِﺄﹶﻧﻮﺍﻉِ ﺍﻟﺴﺤﺮِ .ﻭﺟﻤﻬﻮﺭ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻳﻮﺟِﺒﻮﻥﹶ ﻗﹶﺘﻞﹶ ﺍﻟﺴﺎﺣِﺮِ ،ﻛﹶﻤﺎ ﻫﻮ ﻣﺬﹾﻫﺐ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﻭﻣﺎﻟِﻚٍ ﻭﺃﹶﺣﻤﺪ ﻓِﻲ ﺍﻟﹾﻤﻨﺼﻮﺹِ ﻋﻨﻪ ،ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﺄﹾﺛﹸﻮﺭ ﻋﻦِ ﺍﻟﺼﺤﺎﺑﺔِ ،ﻛﹶﻌﻤﺮ ﻭﺍﺑﻨِﻪِ ﻭﻋﺜﹾﻤﺎﻥﹶ ﻭﻏﹶﻴﺮِﻫِﻢ .ﺛﹸﻢ ﺍﺧﺘﻠﹶﻒ ﻫﺆﻟﹶﺎﺀِ :ﻫﻞﹾ ﻳﺴﺘﺘﺎﺏ ﺃﹶﻡ ﻟﹶﺎ ؟ ﻭﻫﻞﹾ ﻳﻜﹶﻔﱠﺮ ﺑِﺎﻟﺴﺤﺮِ ؟ ﺃﹶﻡ ﻳﻘﹾﺘﻞﹸ ﻟِﺴﻌﻴِﻪِ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﺑِﺎﻟﹾﻔﹶﺴﺎﺩِ ؟ ﻭﻗﹶﺎﻝﹶ ﻃﹶﺎﺋِﻔﹶﺔﹲ :ﺇِﻥﹾ ) (1ﺍﻟﺒﺨﺎﺭﻱ ) ١١٧ : ٧ﻣﻦ ﺍﻟﻔﺘﺢ( . ) (2ﺍﻟﹾﻤﺎﺋِﺪﺓِ . ٧٩ : ) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢١٦٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ). (٤٠٠٥ ٥٧٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﺘﻞﹶ ﺑِﺎﻟﺴﺤﺮِ ﻗﹸﺘِﻞﹶ ،ﻭﺇِﻟﱠﺎ ﻋﻮﻗِﺐ ﺑِﺪﻭﻥِ ﺍﻟﹾﻘﹶﺘﻞِ ،ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﻭﻋﻤﻠِﻪِ ﻛﹸﻔﹾﺮ ،ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﻨﻘﹸﻮﻝﹸ ﻋﻦِ ﺍﻟﺸﺎﻓِﻌِﻲ ،ﻭﻫﻮ ﻗﹶﻮﻝﹲ ﻓِﻲ ﻣﺬﹾﻫﺐِ ﺃﹶﺣﻤﺪ ﺭﺣِﻤﻬﻤﺎ ﺍﻟﻠﱠﻪ.
٥٧٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﺘﻨﺎﺯﻉ ﻓِﻲ ﺣﻘِﻴﻘﹶﺔِ ﺍﻟﺴﺤﺮِ ﻭﺃﹶﻧﻮﺍﻋِﻪِ ﻭﻗﹶﺪ ﺗﻨﺎﺯﻉ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻓِﻲ ﺣﻘِﻴﻘﹶﺔِ ﺍﻟﺴﺤﺮِ ﻭﺃﹶﻧﻮﺍﻋِﻪِ :ﻭﺍﻟﹾﺄﹶﻛﹾﺜﹶﺮﻭﻥﹶ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻧﻪ ﻗﹶﺪ ﻳﺆﺛﱢﺮ ﻓِﻲ ﻣﻮﺕِ ﺍﻟﹾﻤﺴﺤﻮﺭِ ﻭﻣﺮﺿِﻪِ ﻣِﻦ ﻏﹶﻴﺮِ ﻭﺻﻮﻝِ ﺷﻲﺀٍ ﻇﹶﺎﻫِﺮٍ ﺇِﻟﹶﻴﻪِ ،ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﹶﻧﻪ ﻣﺠﺮﺩ ﺗﺨﻴِﻴﻞٍ. ﻭﺍﺗﻔﹶﻘﹸﻮﺍ ﻛﹸﻠﱡﻬﻢ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺟِﻨﺲِ ﺩﻋﻮﺓِ ﺍﻟﹾﻜﹶﻮﺍﻛِﺐِ ﺍﻟﺴﺒﻌﺔِ ،ﺃﹶﻭ ﻏﹶﻴﺮِﻫﺎ ،ﺃﹶﻭ ﺧِﻄﹶﺎﺑِﻬﺎ ،ﺃﹶﻭِ ﺍﻟﺴﺠﻮﺩِ ﻟﹶﻬﺎ ،ﻭﺍﻟﺘﻘﹶﺮﺏِ ﺇِﻟﹶﻴﻬﺎ ﺑِﻤﺎ ﻳﻨﺎﺳِﺒﻬﺎ ﻣِﻦ ﺍﻟﻠﱢﺒﺎﺱِ ﻭﺍﻟﹾﺨﻮﺍﺗِﻢِ ﻭﺍﻟﹾﺒﺨﻮﺭِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ - ﻓﹶﺈِﻧﻪ ﻛﹸﻔﹾﺮ ،ﻭﻫﻮ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﺃﹶﺑﻮﺍﺏِ ﺍﻟﺸﺮﻙِ ،ﻓﹶﻴﺠِﺐ ﻏﹶﻠﹾﻘﹸﻪ ،ﺑﻞﹾ ﺳﺪﻩ .ﻭﻫﻮ ﻣِﻦ ﺟِﻨﺲِ ﻓِﻌﻞِ ﻗﹶﻮﻡِ ﺇِﺑﺮﺍﻫِﻴﻢ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﻟِﻬﺬﹶﺍ ﺣﻜﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑِﻘﹶﻮﻟِﻪِ} :
ÇÑÑÈ ÏQqàf–Y9$# ’Îû Zot•ôàtR t•sàoYsù
.(١) {ÇÑÒÈ ×LìÉ)y™ ’ÎoTÎ) tA$s)sùﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ (٢) {( $Y6x.öqx. #uäu‘ ã@ø‹©9$# Ïmø‹n=tã £`y_ $£Jn=sù } :ﺍﻟﹾﺂﻳﺎﺕِ،
ﺇِﻟﹶﻰ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
Nèdur ß`øBF{$# ãNßgs9 y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur (#qãZtB#uä tûïÏ%©!$#
.(٣) {ÇÑËÈ tbr߉tGôg•B ﻭﺍﺗﻔﹶﻘﹸﻮﺍ ﻛﹸﻠﱡﻬﻢ ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﺭﻗﹾﻴﺔٍ ﻭﺗﻌﺰِﱘٍ ﺃﹶﻭ ﻗﹶﺴﻢٍ ،ﻓِﻴﻪِ ﺷِﺮﻙ ﺑِﺎﻟﻠﱠﻪِ ،ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟﺘﻜﹶﻠﱡﻢ ﺑِﻪِ ،ﻭﺇِﻥﹾ ﺃﹶﻃﹶﺎﻋﺘﻪ ﺑِﻪِ ﺍﻟﹾﺠِﻦ ﺃﹶﻭ ﻏﹶﻴﺮﻫﻢ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻛﹸﻞﱡ ﻛﹶﻠﹶﺎﻡٍ ﻓِﻴﻪِ ﻛﹸﻔﹾﺮ ﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟﺘﻜﹶﻠﱡﻢ ﺑِﻪِ، ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻌﺮﻑ ﻣﻌﻨﺎﻩ ﻟﹶﺎ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻪِ ،ﻟِﺈِﻣﻜﹶﺎﻥِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻴﻪِ ﺷِﺮﻙ ﻟﹶﺎ ﻳﻌﺮﻑ. ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ} r ﻟﹶﺎ ﺑﺄﹾﺱ ﺑِﺎﻟﺮﻗﹶﻰ ﻣﺎ ﻟﹶﻢ ﺗﻜﹸﻦ ﺷِﺮﻛﹰﺎ{ ).(٤ ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟِﺎﺳﺘِﻌﺎﺫﹶﺓﹸ ﺑِﺎﻟﹾﺠِﻦ ،ﻓﹶﻘﹶﺪ ﺫﹶﻡ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : $Z)ydu‘ öNèdrߊ#t“sù Çd`Ågø:$# z`ÏiB 5A%y`Ì•Î/ tbrèŒqãètƒ ħRM}$# z`ÏiB ×A%y`Í‘ tb%x.
) (1ﺍﻟﺼﺎﻓﱠﺎﺕِ . ٨٩ - ٨٨ : ) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ٧٦ : ) (3ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ٨٢ -٧٦ : ) (4ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ ) ، (٢٢٠٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ ). (٣٨٨٦ ) (5ﺍﻟﹾﺠِﻦ. ٦ : ٥٧٩
¼çm¯Rr&ur
.(٥) {ÇÏÈﻗﹶﺎﻟﹸﻮﺍ :ﻛﹶﺎﻥﹶ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺈِﻧﺴِﻲ ﺇِﺫﹶﺍ ﻧﺰﻝﹶ ﺑِﺎﻟﹾﻮﺍﺩِﻱ ﻳﻘﹸﻮﻝﹸ :ﺃﹶﻋﻮﺫﹸ ﺑِﻌﻈِﻴﻢِ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺍﺩِﻱ ﻣِﻦ ﺳﻔﹶﻬﺎﺋِﻪِ ،ﻓﹶﻴﺒِﻴﺖ ﻓِﻲ ﺃﹶﻣﻦٍ ﻭﺟِﻮﺍﺭٍ ﺣﺘﻰ ﻳﺼﺒِﺢ (١) {ÇÏÈ $Z)ydu‘ öNèdrߊ#t“sù } ،ﻳﻌﻨِﻲ ﺍﻟﹾﺈِﻧﺲ ﻟِﻠﹾﺠِﻦ ،ﺑِﺎﺳﺘِﻌﺎﺫﹶﺗِﻬِﻢ ﺑِﻬِﻢ ،ﺭﻫﻘﹰﺎ ،ﺃﹶﻱ ﺇِﺛﹾﻤﺎ ﻭﻃﹸﻐﻴﺎﻧﺎ ﻭﺟﺮﺍﺀَﺓﹰ ﻭﺷﺮﺍ ،ﻭﺫﹶﻟِﻚ ﺃﹶﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﻗﹶﺪ ﺳﺪﻧﺎ ﺍﻟﹾﺠِﻦ ،ﻭﺍﻟﹾﺈِﻧﺲ ! ﻓﹶﺎﻟﹾﺠِﻦ ﺗﻌﺎﻇﹶﻢ ﻓِﻲ ﺃﹶﻧﻔﹸﺴِﻬﺎ ﻭﺗﺰﺩﺍﺩ ﻛﹸﻔﹾﺮﺍ ﺇِﺫﹶﺍ ﻋﺎﻣﻠﹶﺘﻬﺎ ﺍﻟﹾﺈِﻧﺲ ﺑِﻬﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻣﻠﹶﺔِ .ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
öNèdçŽà³øts† tPöqtƒur
`ÏB $uZ–ŠÏ9ur |MRr& y7oY»ysö6ß™ (#qä9$s% ÇÍÉÈ tbr߉ç7÷ètƒ (#qçR$Ÿ2 ö/ä.$-ƒÎ) ÏäIwàs¯»ydr& Ïps3Í´¯»n=yJù=Ï9 ãAqà)tƒ §NèO $YèŠÏHsd
NÍkÍ5 NèdçŽsYò2r& ( £`Éfø9$# tbr߉ç7÷ètƒ (#qçR%x. ö@t/ ( NÎgÏRrߊ
.(٢) {ÇÍÊÈ tbqãZÏB÷s•Bﻓﹶﻬﺆﻟﹶﺎﺀِ ﺍﻟﱠﺬِﻳﻦ ﻳﺰﻋﻤﻮﻥﹶ
ﺃﹶﻧﻬﻢ ﻳﺪﻋﻮﻥﹶ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹶ ﻭﻳﺨﺎﻃِﺒﻮﻧﻬﻢ ﺑِﻬﺬِﻩِ ﺍﻟﹾﻌﺰﺍﺋِﻢِ ،ﻭﺃﹶﻧﻬﺎ ﺗﻨﺰﻝﹸ ﻋﻠﹶﻴﻬِﻢ :- ﺿﺎﻟﱡﻮﻥﹶ ،ﻭﺇِﻧﻤﺎ ]ﺗﻨﺰﻝﹸ[
)(٣
ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺸﻴﺎﻃِﲔ ،ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ωs% Çd`Ågø:$# uŽ|³÷èyJ»tƒ $YèŠÏHsd óOèdçŽà³øts† tPöqtƒur
< Ù ÷ è t 7 Î / $u Z à Ò ÷ è t / y ì t F ô J t G ó ™ $ # $o Y - / u ‘ Ä § RM } $ # z ` Ï i B Nè d ä t ! $ u Š Ï 9 ÷ r r & t A $s % u r ( Ä § RM } $ # z ` Ï i B Oè ? ÷ Ž s Y õ 3 t G ó ™ $ # y7-/u‘ ¨bÎ) 3 ª!$# uä!$x© $tB žwÎ) !$ygŠÏù tûïÏ$Î#»yz öNä31uq÷WtB â‘$¨Y9$# tA$s% 4 $uZs9 |Mù=§_r& ü“Ï%©!$# $u Z n = y _ r & ! $ o Y ø ó n = t / u r ÒOŠÎ=tæ íO‹Å3ym
.(٤) {ÇÊËÑÈﻓﹶﺎﺳﺘِﻤﺘﺎﻉ ﺍﻟﹾﺈِﻧﺴِﻲ ﺑِﺎﻟﹾﺠِﻨﻲ :ﻓِﻲ ﻗﹶﻀﺎﺀِ ﺣﻮﺍﺋِﺠِﻪِ ،ﻭﺍﻣﺘِﺜﹶﺎﻝِ ﺃﹶﻭﺍﻣِﺮِﻩِ،
ﻭﺇِﺧﺒﺎﺭِﻩِ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺍﻟﹾﻤﻐﻴﺒﺎﺕِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻭﺍﺳﺘِﻤﺘﺎﻉ ﺍﻟﹾﺠِﻦ ﺑِﺎﻟﹾﺈِﻧﺲِ :ﺗﻌﻈِﻴﻤﻪ ﺇِﻳﺎﻩ، ﻭﺍﺳﺘِﻌﺎﻧﺘﻪ ﺑِﻪِ ،ﻭﺍﺳﺘِﻐﺎﺛﹶﺘﻪ ﻭﺧﻀﻮﻋﻪ ﻟﹶﻪ. ﻭﻧﻮﻉ ﻣِﻨﻬﻢ] ﻳﺘﻜﹶﻠﱠﻢ[
)(٥
ﺑِﺎﻟﹾﺄﹶﺣﻮﺍﻝِ ﺍﻟﺸﻴﻄﹶﺎﻧِﻴﺔِ] ،ﻭﺍﻟﹾﻜﹸﺸﻮﻑِ ﻭﻣﺨﺎﻃﹶﺒﺔِ[
)(٦
ﺭِﺟﺎﻝِ
ﺍﻟﹾﻐﻴﺐِ ،ﻭﺃﹶﻥﱠ ﻟﹶﻬﻢ ﺧﻮﺍﺭِﻕ ﺗﻘﹾﺘﻀِﻲ ﺃﹶﻧﻬﻢ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﻠﱠﻪِ ! ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﻫﺆﻟﹶﺎﺀِ ﻣﻦ ﻳﻌِﲔ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ) (1ﺳﻮﺭﺓ ﺍﳉﻦ ﺁﻳﺔ . ٦ : ) (2ﺳﺒﺄٍ . ٤١ - ٤٠ : ) (3ﰲ ﺍﻷﺻﻞ ) :ﻳﱰﻝ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (4ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ١٢٨ : ) (5ﰲ ﺍﻷﺻﻞ ) :ﻭﻧﻮﻉ ﻣﻨﻬﻢ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻭﺍﻟﺘﺴﻮﻑ ﻭﳐﺎﻃﺒﺘﻪ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ . ﻥ. ) (6ﰲ ﺍﻷﺻﻞ ) :ﻭﻧﻮﻉ ﻣﻨﻬﻢ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻭﺍﻟﺘﺴﻮﻑ ﻭﳐﺎﻃﺒﺘﻪ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ . ﻥ. ٥٨٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﹶﻰ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ! ﻭﻳﻘﹸﻮﻝﹸ :ﺇِﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﺃﹶﻣﺮﻩ ﺑِﻘِﺘﺎﻝِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻣﻊ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ،ﻟِﻜﹶﻮﻥِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻗﹶﺪ ﻋﺼﻮﺍ !! ﻭﻫﺆﻟﹶﺎﺀِ ﻓِﻲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﺇِﺧﻮﺍﻥﹸ ﺍﻟﹾﻤﺸﺮِﻛِﲔ. ﻭﺍﻟﻨﺎﺱ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻓِﻴﻬِﻢ ﻋﻠﹶﻰ ﺛﹶﻠﹶﺎﺛﹶﺔِ ﺃﹶﺣﺰﺍﺏٍ: ﺣِﺰﺏ ﻳﻜﹶﺬﱢﺑﻮﻥﹶ ﺑِﻮﺟﻮﺩِ ﺭِﺟﺎﻝِ ﺍﻟﹾﻐﻴﺐِ ،ﻭﻟﹶﻜِﻦ ﻗﹶﺪ ﻋﺎﻳﻨﻬﻢ ﺍﻟﻨﺎﺱ ،ﻭﺛﹶﺒﺖ ﻋﻤﻦ ﻋﺎﻳﻨﻬﻢ ﺃﹶﻭ ﺣﺪﺛﹶﻪ ﺍﻟﺜﱢﻘﹶﺎﺕ ﺑِﻤﺎ ﺭﺃﹶﻭﻩ ،ﻭﻫﺆﻟﹶﺎﺀِ ﺇِﺫﹶﺍ ﺭﺃﹶﻭﻫﻢ ﻭﺗﻴﻘﱠﻨﻮﺍ ﻭﺟﻮﺩﻫﻢ ﺧﻀﻌﻮﺍ ﻟﹶﻬﻢ. ﻭﺣِﺰﺏ ﻋﺮﻓﹸﻮﻫﻢ ،ﻭﺭﺟﻌﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻭﺍﻋﺘﻘﹶﺪﻭﺍ ﺃﹶﻥﱠ ﺛﹶﻢ ﻓِﻲ ﺍﻟﹾﺒﺎﻃِﻦِ ﻃﹶﺮِﻳﻘﹰﺎ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻏﹶﻴﺮ ﻃﹶﺮِﻳﻘﹶﺔِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ !. ﻭﺣِﺰﺏ ﻣﺎ ﺃﹶﻣﻜﹶﻨﻬﻢ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹸﻮﺍ ﻭﻟِﻴﺎ ﺧﺎﺭِﺟﺎ ﻋﻦ ﺩﺍﺋِﺮﺓِ ﺍﻟﺮﺳﻮﻝِ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻳﻜﹸﻮﻥﹸ ﺍﻟﺮﺳﻮﻝﹸ ﻫﻮ ﻣﻤِﺪﺍ ﻟِﻠﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ .ﻓﹶﻬﺆﻟﹶﺎﺀِ ﻣﻌﻈﱢﻤﻮﻥﹶ ﻟِﻠﺮﺳﻮﻝِ ﺟﺎﻫِﻠﹸﻮﻥﹶ ﺑِﺪِﻳﻨِﻪِ ﻭﺷﺮﻋِﻪِ. ﻭﺍﻟﹾﺤﻖ :ﺃﹶﻥﱠ ﻫﺆﻟﹶﺎﺀِ ﻣِﻦ ﺃﹶﺗﺒﺎﻉِ ﺍﻟﺸﻴﺎﻃِﲔِ ،ﻭﺃﹶﻥﱠ ﺭِﺟﺎﻝﹶ ﺍﻟﹾﻐﻴﺐِ ﻫﻢ ﺍﻟﹾﺠِﻦ ،ﻭﻳﺴﻤﻮﻥﹶ ﺭِﺟﺎﻟﹰﺎ، ﻛﹶﻤﺎ ﻗﹶﺎ ﻝﹶ ﺗﻌﺎ ﻟﹶﻰ} : $Z ) y d u ‘ ö N è d rß Š #t “ s ù
Ç d ` Å g ø : $ # z ` Ï i B 5 A %y ` Ì • Î / t b rè Œ qã è t ƒ Ä § RM } $ # z ` Ï i B × A %y ` Í ‘ t b %x . ¼ç m ¯ R r & u r
.(١) {ÇÏÈﻭﺇِﻟﱠﺎ ﻓﹶﺎﻟﹾﺈِﻧﺲ ﻳﺆﻧﺴﻮﻥﹶ ،ﺃﹶﻱ ﻳﻈﻬﺮﻭﻥ ) (٢ﻭﻳﺮﻭﻥﹶ ،ﻭﺇِﻧﻤﺎ ﻳﺤﺘﺠِﺐ
ﺍﻟﹾﺈِﻧﺴِﻲ ﺃﹶﺣﻴﺎﻧﺎ ،ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺩﺍﺋِﻤﺎ ﻣﺤﺘﺠِﺒﺎ ﻋﻦ ﺃﹶﺑﺼﺎﺭِ ﺍﻟﹾﺈِﻧﺲِ ،ﻭﻣﻦ ﻇﹶﻦ ﺃﹶﻧﻬﻢ ﻣِﻦ " ﺍﻟﹾﺈِﻧﺲِ " ﻓﹶﻤِﻦ ﻏﹶﻠﹶﻄِﻪِ ﻭﺟﻬﻠِﻪِ .ﻭﺳﺒﺐ ﺍﻟﻀﻠﹶﺎﻝِ ﻓِﻴﻬِﻢ ،ﻭﺍﻓﹾﺘِﺮﺍﻕِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺣﺰﺍﺏِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ - ﻋﺪﻡ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ ﺑﻴﻦ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﻭﺃﹶﻭﻟِﻴﺎﺀِ ﺍﻟﺮﺣﻤﻦِ. ﻭﻳﻘﹸﻮﻝﹸ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ :ﺍﻟﹾﻔﹸﻘﹶﺮﺍﺀُ ﻳﺴﻠﱠﻢ ﺇِﻟﹶﻴﻬِﻢ ﺣﺎﻟﹸﻬﻢ ! ﻭﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺑﺎﻃِﻞﹲ ،ﺑﻞِ ﺍﻟﹾﻮﺍﺟِﺐ ﻋﺮﺽ ﺃﹶﻓﹾﻌﺎﻟِﻬِﻢ ﻭﺃﹶﺣﻮﺍﻟِﻬِﻢ ﻋﻠﹶﻰ ﺍﻟﺸﺮِﻳﻌﺔِ ﺍﻟﹾﻤﺤﻤﺪِﻳﺔِ ،ﻓﹶﻤﺎ ﻭﺍﻓﹶﻘﹶﻬﺎ ﻗﹸﺒِﻞﹶ ! ﻭﻣﺎ ﺧﺎﻟﹶﻔﹶﻬﺎ ﺭﺩ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ} r ﻣﻦ ﻋﻤِﻞﹶ ﻋﻤﻠﹰﺎ ﻟﹶﻴﺲ ﻋﻠﹶﻴﻪِ ﺃﹶﻣﺮﻧﺎ ﻓﹶﻬﻮ ﺭﺩ .(٣) {ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ} :ﻣﻦ ﺃﹶﺣﺪﺙﹶ ﻓِﻲ ) (1ﺍﻟﹾﺠِﻦ. ٦ : ) (2ﰲ ﺍﻷﺻﻞ " ﻳﺸﻬﻮﻥ " ،ﻭﻻ ﻣﻌﲎ ﳍﺎ .ﻭﻟﻌﻞ ﻣﺎ ﺃﺛﺒﺘﻨﺎ ﺃﻗﺮﺏ ﺇﱃ ﺗﺼﺤﻴﺢ ﺍﻟﻜﻠﻤﺔ . ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ ) ، (٢٥٥٠ﻣﺴﻠﻢ ﺍﻷﻗﻀﻴﺔ ) ، (١٧١٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (١٤ ﺃﲪﺪ ). (٢٥٦/٦ ٥٨١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻣﺮِﻧﺎ ﻫﺬﹶﺍ ﻣﺎ ﻟﹶﻴﺲ ﻣِﻨﻪ ﻓﹶﻬﻮ ﺭﺩ.(١) { ﻓﹶﻠﹶﺎ ﻃﹶﺮِﻳﻘﹶﺔﹶ ﺇِﻟﱠﺎ ﻃﹶﺮِﻳﻘﹶﺔﹸ ﺍﻟﺮﺳﻮﻝِ
r
ﻭﻟﹶﺎ ﺣﻘِﻴﻘﹶﺔﹶ ﺇِﻟﱠﺎ ﺣﻘِﻴﻘﹶﺘﻪ ،ﻭﻟﹶﺎ ﺷﺮِﻳﻌﺔﹶ ﺇِﻟﱠﺎ ﺷﺮِﻳﻌﺘﻪ ،ﻭﻟﹶﺎ
ﻋﻘِﻴﺪﺓﹶ ﺇِﻟﱠﺎ ﻋﻘِﻴﺪﺗﻪ ،ﻭﻟﹶﺎ ﻳﺼِﻞﹸ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﹾﺨﻠﹾﻖِ ﺑﻌﺪﻩ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﺇِﻟﹶﻰ ﺭِﺿﻮﺍﻧِﻪِ ﻭﺟﻨﺘِﻪِ ﻭﻛﹶﺮﺍﻣﺘِﻪِ ﺇِﻟﱠﺎ ﺑِﻤﺘﺎﺑﻌﺘِﻪِ ﺑﺎﻃِﻨﺎ ﻭﻇﹶﺎﻫِﺮﺍ. ﻭﻣﻦ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟﹶﻪ ﻣﺼﺪﻗﹰﺎ ﻓِﻴﻤﺎ ﺃﹶﺧﺒﺮ ،ﻣﻠﹾﺘﺰِﻣﺎ ﻟِﻄﹶﺎﻋﺘِﻪِ ﻓِﻴﻤﺎ ﺃﹶﻣﺮ ،ﻓِﻲ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﺒﺎﻃِﻨﺔِ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ،ﻭﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﺍﻟﻈﱠﺎﻫِﺮﺓِ ﺍﻟﱠﺘِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺑﺪﺍﻥِ :-ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺆﻣِﻨﺎ ،ﻓﹶﻀﻠﹰﺎ ﻋﻦ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻭﻟِﻴﺎ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﻟﹶﻮ ﻃﹶﺎﺭ ﻓِﻲ ﺍﻟﹾﻬﻮﺍﺀِ ،ﻭﻣﺸﻰ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ،ﻭﺃﹶﻧﻔﹶﻖ ﻣِﻦ ﺍﻟﹾﻐﻴﺐِ ،ﻭﺃﹶﺧﺮﺝ ﺍﻟﺬﱠﻫﺐ ﻣِﻦ ﺍﻟﹾﺨﺸﺐِ ،ﻭﻟﹶﻮ ﺣﺼﻞﹶ ﻟﹶﻪ ﻣِﻦ ﺍﻟﹾﺨﻮﺍﺭِﻕِ ﻣﺎﺫﹶﺍ ﻋﺴﻰ ﺃﹶﻥﹾ ﻳﺤﺼﻞﹶ !! ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ،ﻣﻊ ﺗﺮﻛِﻪِ ﺍﻟﹾﻔِﻌﻞﹶ ﺍﻟﹾﻤﺄﹾﻣﻮﺭ ﻭﻋﻤﻞِ ﺍﻟﹾﻤﺤﻈﹸﻮﺭِ -ﺇِﻟﱠﺎ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺄﹶﺣﻮﺍﻝِ ﺍﻟﺸﻴﻄﹶﺎﻧِﻴﺔِ ،ﺍﻟﹾﻤﺒﻌِﺪﺓِ ﻟِﺼﺎﺣِﺒِﻬﺎ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﺍﻟﹾﻤﻘﹶﺮﺑﺔِ ﺇِﻟﹶﻰ ﺳﺨﻄِﻪِ ﻭﻋﺬﹶﺍﺑِﻪِ .ﻟﹶﻜِﻦ ﻣﻦ ﻟﹶﻴﺲ ﻳﻜﹶﻠﱠﻒ ﻣِﻦ ﺍﻟﹾﺄﹶﻃﹾﻔﹶﺎﻝِ ﻭﺍﻟﹾﻤﺠﺎﻧِﲔ ،ﻗﹶﺪ ﺭﻓِﻊ ﻋﻨﻬﻢ ﺍﻟﹾﻘﹶﻠﹶﻢ ،ﻓﹶﻠﹶﺎ ﻳﻌﺎﻗﹶﺒﻮﻥﹶ ،ﻭﻟﹶﻴﺲ ﻟﹶﻬﻢ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﺍﻟﹾﺈِﻗﹾﺮﺍﺭِ ﺑﺎﻃِﻨﺎ ﻭﻇﹶﺎﻫِﺮﺍ ﻣﺎ ﻳﻜﹸﻮﻧﻮﻥﹶ ﺑِﻪِ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻤﻘﹶﺮﺑِﲔ ،ﻭﺣِﺰﺑِﻪِ ﺍﻟﹾﻤﻔﹾﻠِﺤِﲔ ،ﻭﺟﻨﺪِﻩِ ﺍﻟﹾﻐﺎﻟِﺒِﲔ .ﻟﹶﻜِﻦ ﻳﺪﺧﻠﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺗﺒﻌﺎ ﻟِﺂﺑﺎﺋِﻬِﻢ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
öNåktJ-ƒÍh‘èŒ öNÍkÍ5 $uZø)ptø:r& ?`»yJƒÎ*Î/ NåkçJ-ƒÍh‘èŒ öNåk÷Jyèt7¨?$#ur (#qãZtB#uä tûïÏ%©!$#ur
.(٢) { ÇËÊÈ ×ûüÏdu‘ |=|¡x. $oÿÏ3 ¤›Í•öD$# ‘@ä. 4 &äóÓx« `ÏiB OÎgÎ=uHxå ô`ÏiB Nßg»oY÷Gs9r& !$tBur
ﺍﻋﺘِﻘﹶﺎﺩ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔِ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺒﻠﹾﻪِ ﺑِﺪﻋﺔﹲ ﻭﺿﻠﹶﺎﻝﹲ
ﻓﹶﻤﻦِ ﺍﻋﺘﻘﹶﺪ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺒﻠﹾﻪِ ﺃﹶﻭِ ﺍﻟﹾﻤﻮﻟﹶﻌِﲔ ،ﻣﻊ ﺗﺮﻛِﻪِ ﻟِﻤﺘﺎﺑﻌﺔِ ﺍﻟﺮﺳﻮﻝِ ﻓِﻲ ﺃﹶﻗﹾﻮﺍﻟِﻪِ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪِ ﻭﺃﹶﺣﻮﺍﻟِﻪِ -ﺃﹶﻧﻪ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﻟﻠﱠﻪِ ،ﻭﻳﻔﹶﻀﻠﹸﻪ ﻋﻠﹶﻰ ﻣﺘﺒِﻌِﻲ ﻃﹶﺮِﻳﻘﹶﺔِ ﺍﻟﺮﺳﻮﻝِ
r
ﻓﹶﻬﻮ ﺿﺎﻝﱞ ﻣﺒﺘﺪِﻉ،
ﻣﺨﻄِﺊﹲ ﻓِﻲ ﺍﻋﺘِﻘﹶﺎﺩِﻩِ .ﻓﹶﺈِﻥﱠ ﺫﹶﺍﻙ ﺍﻟﹾﺄﹶﺑﻠﹶﻪ ،ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺷﻴﻄﹶﺎﻧﺎ ﺯِﻧﺪِﻳﻘﹰﺎ ،ﺃﹶﻭ ﺯﻭﻛﹶﺎﺭِﻳﺎ ) (٣ﻣﺘﺤﻴﻠﹰﺎ، ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ ) ، (٢٥٥٠ﻣﺴﻠﻢ ﺍﻷﻗﻀﻴﺔ ) ، (١٧١٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (١٤ ﺃﲪﺪ ). (٢٧٠/٦ ) (2ﺍﻟﻄﱡﻮﺭِ . ٢١ : ) (3ﻫﺬﻩ ﻟﻔﻈﺔ ﻣﻮﻟﺪﺓ .ﻭﰲ ﺷﺮﺡ ﺍﻟﻘﺎﻣﻮﺱ " ٢٤٠ : ٣ﺍﻟﺰﻭﺍﻛﺮﺓ :ﻣﻦ ﻳﺘﻠﺒﺲ ﻓﻴﻈﻬﺮ ﺍﻟﻨﺴﻚ ﻭﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻳﺒﻄﻦ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺴﺎﺩ .ﻧﻘﻠﻪ ﺍﳌﻘﺮﻱ ﰲ ﻧﻔﺢ ﺍﻟﻄﻴﺐ " . ٥٨٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﻭ ﻣﺠﻨﻮﻧﺎ ﻣﻌﺬﹸﻭﺭﺍ ! ﻓﹶﻜﹶﻴﻒ ﻳﻔﹶﻀﻞﹸ ﻋﻠﹶﻰ ﻣﻦ ﻫﻮ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﻟﻠﱠﻪِ ،ﺍﻟﹾﻤﺘﺒِﻌِﲔ ﻟِﺮﺳﻮﻟِﻪِ ؟! ﺃﹶﻭ ﻳﺴﺎﻭﻯ ﺑِﻪِ ؟! ﻭﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﻳﻤﻜِﻦ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻫﺬﹶﺍ ﻣﺘﺒِﻌﺎ ﻓِﻲ ﺍﻟﹾﺒﺎﻃِﻦِ ]ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺗﺎﺭِﻛﹰﺎ ﻟِﻠِﺎﺗﺒﺎﻉِ ﻓِﻲ ﺍﻟﻈﱠﺎﻫِﺮِ[ ) (١؟ ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﺧﻄﹶﺄﹲ ﺃﹶﻳﻀﺎ ،ﺑﻞِ ﺍﻟﹾﻮﺍﺟِﺐ ﻣﺘﺎﺑﻌﺔﹸ ﺍﻟﺮﺳﻮﻝِ
r
ﻇﹶﺎﻫِﺮﺍ ﻭﺑﺎﻃِﻨﺎ .ﻗﹶﺎﻝﹶ
ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﺍﻟﺼﺪﻓِﻲ :ﻗﹸﻠﹾﺖ ﻟِﻠﺸﺎﻓِﻌِﻲ :ﺇِﻥﱠ ﺻﺎﺣِﺒﻨﺎ ﺍﻟﻠﱠﻴﺚﹶ ﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ :ﺇِﺫﹶﺍ ﺭﺃﹶﻳﺘﻢ ﺍﻟﺮﺟﻞﹶ ﻳﻤﺸِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ﻓﹶﻠﹶﺎ ﺗﻐﺘﺮﻭﺍ ﺑِﻪِ ﺣﺘﻰ ﺗﻌﺮِﺿﻮﺍ ﺃﹶﻣﺮﻩ ﻋﻠﹶﻰ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﺸﺎﻓِﻌِﻲ :ﻗﹶﺼﺮ ﺍﻟﻠﱠﻴﺚﹸ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ،ﺑﻞﹾ ﺇِﺫﹶﺍ ﺭﺃﹶﻳﺘﻢ ﺍﻟﺮﺟﻞﹶ ﻳﻤﺸِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ،ﻭﻳﻄِﲑ ﻓِﻲ ﺍﻟﹾﻬﻮﺍﺀِ، ﻓﹶﻠﹶﺎ ﺗﻐﺘﺮﻭﺍ ﺑِﻪِ ﺣﺘﻰ ﺗﻌﺮِﺿﻮﺍ ﺃﹶﻣﺮﻩ ﻋﻠﹶﻰ ﺍﻟﹾﻜِﺘﺎﺏ ).(٢ ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ " :ﺍﻃﱠﻠﹶﻌﺖ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻨﺔِ ﻓﹶﺮﺃﹶﻳﺖ
ﺃﹶﻛﹾﺜﹶﺮ ﺃﹶﻫﻠِﻬﺎ ﺍﻟﹾﺒﻠﹾﻪ " ﻓﹶﻬﺬﹶﺍ ﻟﹶﺎ ﻳﺼِﺢ ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﻧِﺴﺒﺘﻪ ﺇِﻟﹶﻴﻪِ ) (٣ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺠﻨﺔﹶ ﺇِﻧﻤﺎ ﺧﻠِﻘﹶﺖ ﻟِﺄﹸﻭﻟِﻲ ﺍﻟﹾﺄﹶﻟﹾﺒﺎﺏِ ،ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺭﺷﺪﺗﻬﻢ ﻋﻘﹸﻮﻟﹸﻬﻢ ﻭﺃﹶﻟﹾﺒﺎﺑﻬﻢ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﻣﻠﹶﺎﺋِﻜﹶﺘِﻪِ ﻭﻛﹸﺘﺒِﻪِ ﻭﺭﺳﻠِﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ .ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺍﻟﻠﱠﻪ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺠﻨﺔِ ﺑِﺄﹶﻭﺻﺎﻓِﻬِﻢ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ،ﻓﹶﻠﹶﻢ ﻳﺬﹾﻛﹸﺮ ﻓِﻲ ﺃﹶﻭﺻﺎﻓِﻬِﻢ ﺍﻟﹾﺒﻠﹶﻪ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﺿﻌﻒ ﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﺇِﻧﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ
r
}ﺍﻃﱠﻠﹶﻌﺖ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻓﹶﺮﺃﹶﻳﺖ
ﺃﹶﻛﹾﺜﹶﺮ ﺃﹶﻫﻠِﻬﺎ ﺍﻟﹾﻔﹸﻘﹶﺮﺍﺀَ{ ) .(٥) (٤ﻭﻟﹶﻢ ﻳﻘﹸﻞِ ﺍﻟﹾﺒﻠﹾﻪ.! ﻭﺍﻟﻄﱠﺎﺋِﻔﹶﺔﹸ ﺍﻟﹾﻤﻠﹶﺎﻣِﻴﺔﹸ ،ﻭﻫﻢ ﺍﻟﱠﺬِﻳﻦ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ ﻣﺎ ﻳﻠﹶﺎﻣﻮﻥﹶ ﻋﻠﹶﻴﻪِ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻧﺤﻦ ﻣﺘﺒِﻌﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﺎﻃِﻦِ ،ﻭﻳﻘﹾﺼِﺪﻭﻥﹶ ﺇِﺧﻔﹶﺎﺀَ ﺍﻟﹾﻤﺮﺍﺳِﲔ
)(٧) (٦
! ﺭﺩﻭﺍ ﺑﺎﻃِﻠﹶﻬﻢ ﺑِﺒﺎﻃِﻞٍ ﺁﺧﺮ !! ﻭﺍﻟﺼﺮﺍﻁﹸ
) (1ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ .ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﻫﻜﺬﺍ ﻭﺭﺩﺕ ﺍﻟﻘﺼﺔ ﰲ ﺍﻷﺻﻞ .ﻭﺍﻧﻈﺮ ﺍﻟﻘﺼﺔ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ . ٨٠ / ١ﻥ . ) (3ﺫﻛﺮﻩ ﺍﻟﻌﺠﻠﻮﱐ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎ ، ١٦٤ : ٢ﺑﻠﻔﻆ " :ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﻟﺒﻠﻪ " .ﻭﳎﻤﻮﻉ ﻣﺎ ﻗﻴﻞ ﻓﻴﻪ :ﺃﻧﻪ ﻻ ﺃﺻﻞ ﻟﻪ . ) (4ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٧٣٧ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺟﻬﻨﻢ ) ، (٢٦٠٢ﺃﲪﺪ ). (٢٣٤/١ ) (5ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺸﻴﺨﺎﻥ ،ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ -ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ . ﻭﺍﻧﻈﺮ ﻛﺸﻒ ﺍﳋﻔﺎ . ١٣٩ : ٢ ) (6ﰲ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ ) :ﺍﳌﺮﺍﺋﲔ( .ﻥ . ) (7ﻛﺬﺍ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ،ﻓﻴﺤﺮﺭ . ٥٨٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ ﺑﻴﻦ ﺫﹶﻟِﻚ.
ﺗﺒﺪِﻳﻊ ﻣﻦ ﻳﺼﻌﻖ ﻋِﻨﺪ ﺳﻤﺎﻉِ ﺍﻟﹾﺄﹶﻧﻐﺎﻡِ ﺍﻟﹾﺤﺴﻨﺔِ
ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﱠﺬِﻳﻦ ﻳﺼﻌﻘﹸﻮﻥﹶ ﻋِﻨﺪ ﺳﻤﺎﻉِ ﺍﻟﹾﺄﹶﻧﻐﺎﻡِ ﺍﻟﹾﺤﺴﻨﺔِ ،ﻣﺒﺘﺪِﻋﻮﻥﹶ ﺿﺎﻟﱡﻮﻥﹶ ! ﻭﻟﹶﻴﺲ ﻟِﻠﹾﺈِﻧﺴﺎﻥِ ﺃﹶﻥﹾ ﻳﺴﺘﺪﻋِﻲ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﺳﺒﺐ ﺯﻭﺍﻝِ ﻋﻘﹾﻠِﻪِ ! ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻲ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﺘﺎﺑِﻌِﲔ ﻣﻦ ﻳﻔﹾﻌﻞﹸ ﺫﹶﻟِﻚ، ﻭﻟﹶﻮ ﻋِﻨﺪ ﺳﻤﺎﻉِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﺑﻞﹾ ﻛﹶﺎﻧﻮﺍ ﻛﹶﻤﺎ ﻭﺻﻔﹶﻬﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ} :
)öNåkæ5qè=è% ôMn=Å_ur ª!$# t•Ï.èŒ #sŒÎ
.(١) {ÇËÈ tbqè=©.uqtGtƒ óOÎgÎn/u‘ 4’n?tãur $YZ»yJƒÎ) öNåkøEyŠ#y— ¼çmçG»tƒ#uä öNÍköŽn=tã ôMu‹Î=è? #sŒÎ)urﻭﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ:
}
§NèO öNåk®5u‘ šcöqt±øƒs† tûïÏ%©!$# ߊqè=ã_ çm÷ZÏB ”•Ïèt±ø)s? u’ÎT$sW¨B $YgÎ6»t±tF•B $Y6»tGÏ. Ï]ƒÏ‰ptø:$# z`|¡ômr& tA¨“tR ª!$#
?ª!$# È@Î=ôÒム`tBur 4 âä!$t±o„ `tB ¾ÏmÎ/ “ωöku‰ «!$# “y‰èd y7Ï9ºsŒ 4 «!$# Ì•ø.ÏŒ 4’n<Î) öNßgç/qè=è%ur öNèdߊqè=ã_ ßû,Î#s
.(٢) {ÇËÌÈ >Š$yd ô`ÏB ¼çms9 $yJsù ﻭﺃﹶﻣﺎ ﺍﻟﱠﺬِﻳﻦ ﺫﹶﻛﹶﺮﻫﻢ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﺑِﺨﻴﺮٍ ﻣِﻦ ﻋﻘﹶﻠﹶﺎﺀِ ﺍﻟﹾﻤﺠﺎﻧِﲔِ ،ﻓﹶﺄﹸﻭﻟﹶﺌِﻚ ﻛﹶﺎﻥﹶ ﻓِﻴﻬِﻢ ﺧﻴﺮ ،ﺛﹸﻢ ﺯﺍﻟﹶﺖ ﻋﻘﹸﻮﻟﹸﻬﻢ .ﻭﻣِﻦ ﻋﻠﹶﺎﻣﺔِ ﻫﺆﻟﹶﺎﺀِ ،ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﺣﺼﻞﹶ ﻓِﻲ ﺟﻨﻮﻧِﻬِﻢ ﻧﻮﻉ ﻣِﻦ ﺍﻟﺼﺤﻮِ ،ﺗﻜﹶﻠﱠﻤﻮﺍ ﺑِﻤﺎ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ .ﻭﻳﻬﺬﹸﻭﻥﹶ ﺑِﺬﹶﻟِﻚ ﻓِﻲ ﺣﺎﻝِ ﺯﻭﺍﻝِ ﻋﻘﹾﻠِﻬِﻢ ،ﺑِﺨِﻠﹶﺎﻑِ ﻏﹶﻴﺮِﻫِﻢ ﻣِﻤﻦ ﺗﻜﹶﻠﱠﻢ ﺇِﺫﹶﺍ ﺣﺼﻞﹶ ﻟﹶﻬﻢ ﻧﻮﻉ ﺇِﻓﹶﺎﻗﹶﺔٍ ﺑِﺎﻟﹾﻜﹸﻔﹾﺮِ ﻭﺍﻟﺸﺮﻙِ ،ﻭﻳﻬﺬﹸﻭﻥﹶ ﺑِﺬﹶﻟِﻚ ﻓِﻲ ﺣﺎﻝِ ﺯﻭﺍﻝِ ﻋﻘﹾﻠِﻬِﻢ. ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻞﹶ ﺟﻨﻮﻧِﻪِ ﻛﹶﺎﻓِﺮﺍ ﺃﹶﻭ ﻓﹶﺎﺳِﻘﹰﺎ ،ﻟﹶﻢ ﻳﻜﹸﻦ ﺣﺪﻭﺙﹸ ﺟﻨﻮﻧِﻪِ ﻣﺰِﻳﻠﹰﺎ ﻟِﻤﺎ ﺛﹶﺒﺖ ﻣِﻦ ﻛﹸﻔﹾﺮِﻩِ ﺃﹶﻭ ﻓِﺴﻘِﻪِ .ﻭﻛﹶﺬﹶﻟِﻚ ﻣﻦ ﺟﻦ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺍﻟﹾﻤﺘﻘِﲔ ،ﻳﻜﹸﻮﻥﹸ ﻣﺤﺸﻮﺭﺍ ﻣﻊ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺍﻟﹾﻤﺘﻘِﲔ. ﻭﺯﻭﺍﻝﹸ ﺍﻟﹾﻌﻘﹾﻞِ ﺑِﺠﻨﻮﻥٍ ﺃﹶﻭ ﻏﹶﻴﺮِﻩِ ،ﺳﻮﺍﺀٌ ﺳﻤﻲ ﺻﺎﺣِﺒﻪ ﻣﻮﻟﹶﻬﺎ ﺃﹶﻭ ﻭﻟِﻬﺎ ،ﻟﹶﺎ ﻳﻮﺟِﺐ ﻣﺰِﻳﺪ ﺣﺎﻝٍ، ﺑﻞﹾ ﺣﺎﻝﹸ ﺻﺎﺣِﺒِﻪِ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﺘﻘﹾﻮﻯ ﻳﺒﻘﹶﻰ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺧﻴﺮٍ ﻭﺷﺮ ،ﻟﹶﺎ ﺃﹶﻧﻪ ﻳﺰِﻳﺪﻩ ﺃﹶﻭ ﻳﻨﻘﹸﺼﻪ ،ﻭﻟﹶﻜِﻦ ﺟﻨﻮﻧﻪ ﻳﺤﺮِﻣﻪ ﺍﻟﺰﻳﺎﺩﺓﹶ ﻣِﻦ ﺍﻟﹾﺨﻴﺮِ ،ﻛﹶﻤﺎ ﺃﹶﻧﻪ ﻳﻤﻨﻊ ﻋﻘﹸﻮﺑﺘﻪ ﻋﻠﹶﻰ ﺍﻟﺸﺮ ،ﻭﻟﹶﺎ ﻳﻤﺤﻮ ﻋﻨﻪ ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪِ ﻗﹶﺒﻠﹶﻪ. ﻭﻣﺎ ﻳﺤﺼﻞﹸ ﻟِﺒﻌﻀِﻬِﻢ ﻋِﻨﺪ ﺳﻤﺎﻉِ ﺍﻟﹾﺄﹶﻧﻐﺎﻡِ ﺍﻟﹾﻤﻄﹾﺮِﺑﺔِ ،ﻣِﻦ ﺍﻟﹾﻬﺬﹶﻳﺎﻥِ ،ﻭﺍﻟﺘﻜﹶﻠﱡﻢِ ﺑﺒﻌﺾِ ﺍﻟﻠﱡﻐﺎﺕِ ) (1ﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝِ . ٢ : ) (2ﺍﻟﺰﻣﺮِ . ٢٣ : ٥٨٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤﺨﺎﻟِﻔﹶﺔِ ﻟِﻠِﺴﺎﻥِ ﺍﻟﹾﻤﻌﺮﻭﻑِ ﻣِﻨﻪ !! ﻓﹶﺬﹶﻟِﻚ ﺷﻴﻄﹶﺎﻥﹲ ﻳﺘﻜﹶﻠﱠﻢ ﻋﻠﹶﻰ ﻟِﺴﺎﻧِﻪِ ،ﻛﹶﻤﺎ ﻳﺘﻜﹶﻠﱠﻢ ﻋﻠﹶﻰ ﻟِﺴﺎﻥِ ﺍﻟﹾﻤﺼﺮﻭﻉِ ،ﻭﺫﹶﻟِﻚ ﻛﹸﻠﱡﻪ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﻮﺍﻝِ ﺍﻟﺸﻴﻄﹶﺎﻧِﻴﺔِ ! ﻭﻛﹶﻴﻒ ﻳﻜﹸﻮﻥﹸ ﺯﻭﺍﻝﹸ ﺍﻟﹾﻌﻘﹾﻞِ ﺳﺒﺒﺎ ﺃﹶﻭ ﺷﺮﻃﹰﺎ ﺃﹶﻭ ﺗﻘﹶﺮﺑﺎ ﺇِﻟﹶﻰ ﻭِﻟﹶﺎﻳﺔِ ﺍﻟﻠﱠﻪِ ،ﻛﹶﻤﺎ ﻳﻈﹸﻨﻪ ﻛﹶﺜِﲑ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻀﻠﹶﺎﻝِ ؟ ! ﺣﺘﻰ ﻗﹶﺎﻝﹶ ﻗﹶﺎﺋِﻠﹸﻬﻢ: ﺳﻴﺎﺝ ﻓﹶﻠﹶﺎ ﻓﹶﺮﺽ ﻟﹶﺪﻳﻬِﻢ ﻭﻟﹶـﺎ ﻧﻔﹾـﻞﹸ
ﻫﻢ ﻣﻌﺸﺮ ﺣﻠﱡﻮﺍ ﺍﻟﻨﻈﹶﺎﻡ ﻭﺧﺮﻗﹸﻮﺍ ﺍﻟـ
ﻋﺰِﻳﺰ ﻋﻠﹶـﻰ ﺃﹶﺑﻮﺍﺑِـﻪِ ﻳـﺴﺠﺪ ﺍﻟﹾﻌﻘﹾـ ﹸﻞ ﻣﺠــﺎﻧِﲔ ،ﺇِﻟﱠــﺎ ﺃﹶﻥﱠ ﺳِــﺮ ﺟﻨــﻮﻧِﻬِﻢ ﻭﻫﺬﹶﺍ ﻛﹶﻠﹶﺎﻡ ﺿﺎﻝﱟ ،ﺑﻞﹾ ﻛﹶﺎﻓِﺮٍ ،ﻳﻈﹸﻦ ﺃﹶﻥﱠ ] ﻓِﻲ [ ﺍﻟﹾﺠﻨﻮﻥِ ﺳِﺮﺍ ﻳﺴﺠﺪ ﺍﻟﹾﻌﻘﹾﻞﹸ ﻋﻠﹶﻰ ﺑﺎﺑِﻪِ !! ﻟِﻤﺎ ﺭﺁﻩ ﻣِﻦ ﺑﻌﺾِ ﺍﻟﹾﻤﺠﺎﻧِﲔِ ﻣِﻦ ﻧﻮﻉِ ﻣﻜﹶﺎﺷﻔﹶﺔٍ ،ﺃﹶﻭ ﺗﺼﺮﻑٍ ﻋﺠِﻴﺐٍ ﺧﺎﺭِﻕٍ ﻟِﻠﹾﻌﺎﺩﺓِ ،ﻭﻳﻜﹸﻮﻥﹸ ﺫﹶﻟِﻚ] ﺑِﺴﺒﺐِ[
)(١
ﻣﺎ ﺍﻗﹾﺘﺮﻥﹶ ﺑِﻪِ ﻣِﻦ ﺍﻟﺸﻴﺎﻃِﲔِ ،ﻛﹶﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻟِﻠﺴﺤﺮﺓِ ﻭﺍﻟﹾﻜﹸﻬﺎﻥِ ! ﻓﹶﻴﻈﹸﻦ ﻫﺬﹶﺍ
ﺍﻟ ﻀﺎﻝﱡ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻣﻦ ﺧﺒِﻞﹶ
)(٢
ﻛﹶﺎ ﻓِ ﺮ ،ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
ﺃﹶﻭ ﺧﺮﻕ ﻋﺎ ﺩﺓﹰ ﻛﹶﺎﻥﹶ ﻭ ﻟِﻴﺎ ﻟِﻠﱠﻪِ !! ﻭﻣﻦِ ﺍ ﻋﺘﻘﹶﺪ ﻫﺬﹶﺍ ﻓﹶﻬﻮ
>8$©ùr& Èe@ä. 4’n?tã ãA¨”t\s? ÇËËÊÈ ßûüÏÜ»u‹¤±9$# ãA¨”t\s? `tB 4’n?tã öNä3ã¤Îm;tRé& ö@yd
& .(٣) {ÇËËËÈ 5OŠÏOrﻓﹶﻜﹸﻞﱡ ﻣﻦ ﺗﻨﺰِﻝﹸ ﻋﻠﹶﻴﻪِ ﺍﻟﺸﻴﺎﻃِﲔ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻋِﻨﺪﻩ ﻛﹶﺬِﺏ ﻭﻓﹸﺠﻮﺭ. ﻭﺃﹶﻣﺎ ﺍﻟﱠﺬِﻳﻦ ﻳﺘﻌﺒﺪﻭﻥﹶ ﺑِﺎﻟﺮﻳﺎﺿﺎﺕِ ﻭﺍﻟﹾﺨﻠﹶﻮﺍﺕِ ،ﻭﻳﺘﺮﻛﹸﻮﻥﹶ ﺍﻟﹾﺠﻤﻊ ﻭﺍﻟﹾﺠﻤﺎﻋﺎﺕِ ،ﻓﹶﻬﻢ ﺍﻟﱠﺬِﻳﻦ ﺿﻞﱠ ﺳﻌﻴﻬﻢ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ،ﻭﻫﻢ ﻳﺤﺴﺒﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻳﺤﺴِﻨﻮﻥﹶ ﺻﻨﻌﺎ ،ﻗﹶﺪ ﻃﹶﺒﻊ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺑِﻬِﻢ .ﻛﹶﻤﺎ ﻗﹶﺪ ﺛﹶﺒﺖ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﻣﻦ ﺗﺮﻙ ﺛﹶﻠﹶﺎﺙﹶ ﺟﻤﻊٍ ﺗﻬﺎﻭﻧﺎ ﻣِﻦ ﻏﹶﻴﺮِ ﻋﺬﹾﺭٍ ،ﻃﹶﺒﻊ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻗﹶﻠﹾﺒِﻪِ{ ) .(٤ﻭﻛﹸﻞﱡ ﻣﻦ ﻋﺪﻝﹶ ﻋﻦِ ﺍﺗﺒﺎﻉِ ]ﺳﻨﺔِ[ ﺍﻟﺮﺳﻮﻝِ ،ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻋﺎﻟِﻤﺎ ﺑِﻬﺎ ﻓﹶﻬﻮ ﻣﻐﻀﻮﺏ ﻋﻠﹶﻴﻪِ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻬﻮ ﺿﺎﻝﱞ .ﻭﻟِﻬﺬﹶﺍ ﺷﺮﻉ ﺍﻟﻠﱠﻪ ﻟﹶﻨﺎ ﺃﹶﻥﹾ ﻧﺴﺄﹶﻟﹶﻪ ﻓِﻲ ﻛﹸﻞﱢ ﺻﻠﹶﺎﺓٍ ﺃﹶﻥﹾ ﻳﻬﺪِﻳﻨﺎ ﺍﻟﺼﺮﺍﻁﹶ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ ،ﺻِﺮﺍﻁﹶ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﻧﻌﻢ ﻋﻠﹶﻴﻬِﻢ ،ﻣِﻦ ﺍﻟﻨﺒِﻴﲔِ ﻭﺍﻟﺼﺪﻳﻘِﲔ ﻭﺍﻟﺸﻬﺪﺍﺀِ
) (1ﰲ ﺍﻷﺻﻞ ) :ﺳﺒﺐ( ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ ) . (٤٤٥ / ١٠ﻥ . ) (2ﺍﻟﺬﻱ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ) :ﻛﺎﺷﻒ( .ﻥ . ) (3ﺍﻟﺸﻌﺮﺍﺀِ . ٢٢٢ - ٢٢١ : ) (4ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ ) ، (٥٠٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ ) ، (١٣٦٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٠٥٢ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١١٢٥ﺃﲪﺪ ) ، (٤٢٥/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٥٧١ ٥٨٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺼﺎﻟِﺤِﲔ ،ﻭﺣﺴﻦ ﺃﹸﻭﻟﹶﺌِﻚ ﺭﻓِﻴﻘﹰﺎ ،ﻏﹶﻴﺮِ ﺍﻟﹾﻤﻐﻀﻮﺏِ ﻋﻠﹶﻴﻬِﻢ ﻭﻟﹶﺎ ﺍﻟﻀﺎﻟﱢﲔ. ﻭﺃﹶﻣﺎ ﻣﻦ ﻳﺘﻌﻠﱠﻖ ﺑِﻘِﺼﺔِ ﻣﻮﺳﻰ ﻣﻊ ﺍﻟﹾﺨﻀِﺮِ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻓِﻲ ﺗﺠﻮِﻳﺰِ ﺍﻟِﺎﺳﺘِﻐﻨﺎﺀِ ﻋﻦِ ﺍﻟﹾﻮﺣﻲِ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ ﺍﻟﻠﱠﺪﻧﻲ ،ﺍﻟﱠﺬِﻱ ﻳﺪﻋِﻴﻪِ ﺑﻌﺾ ﻣﻦ ﻋﺪِﻡ ﺍﻟﺘﻮﻓِﻴﻖ :- ﻓﹶﻬﻮ ﻣﻠﹾﺤِﺪ ﺯِﻧﺪِﻳﻖ .ﻓﹶﺈِﻥﱠ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺒﻌﻮﺛﹰﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﺨﻀِﺮِ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦِ ﺍﻟﹾﺨﻀِﺮ ﻣﺄﹾﻣﻮﺭﺍ ﺑِﻤﺘﺎﺑﻌﺘِﻪِ .ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻟﹶﻪ :ﺃﹶﻧﺖ ﻣﻮﺳﻰ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ؟ ﻗﹶﺎﻝﹶ :ﻧﻌﻢ .ﻭﻣﺤﻤﺪ r ﻣﺒﻌﻮﺙﹲ ﺇِﻟﹶﻰ ﺟﻤِﻴﻊِ ﺍﻟﺜﱠﻘﹶﻠﹶﻴﻦِ ،ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣﻮﺳﻰ ﻭﻋِﻴﺴﻰ ﺣﻴﻴﻦِ ﻟﹶﻜﹶﺎﻧﺎ ﻣِﻦ ﺃﹶﺗﺒﺎﻋِﻪِ ،ﻭﺇِﺫﹶﺍ ﻧﺰﻝﹶ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺇِﻟﹶﻰ ﺍﻟﹾﺄﹶﺭﺽِ ،ﺇِﻧﻤﺎ ﻳﺤﻜﹸﻢ ﺑِﺸﺮِﻳﻌﺔِ ﻣﺤﻤﺪٍ ،ﻓﹶﻤﻦِ ﺍﺩﻋﻰ ﺃﹶﻧﻪ ﻣﻊ ﻣﺤﻤﺪٍ rﻛﹶﺎﻟﹾﺨﻀِﺮِ ﻣﻊ ﻣﻮﺳﻰ ،ﺃﹶﻭ ﺟﻮﺯ ﺫﹶﻟِﻚ ﻟِﺄﹶﺣﺪٍ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﺔِ :-ﻓﹶﻠﹾﻴﺠﺪﺩ ﺇِﺳﻠﹶﺎﻣﻪ ،ﻭﻟﹾﻴﺸﻬﺪ ﺷﻬﺎﺩﺓﹶ ﺍﻟﹾﺤﻖ ،ﻓﹶﺈِﻧﻪ ﻣﻔﹶﺎﺭِﻕ ﻟِﺪِﻳﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ،ﻓﹶﻀﻠﹰﺎ ﻋﻦ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﻟﻠﱠﻪِ ،ﻭﺇِﻧﻤﺎ ﻫﻮ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺀِ ﺍﻟﺸﻴﻄﹶﺎﻥِ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻮﺿِﻊ ﻣﻔﹶﺮﻕ ﺑﻴﻦ ﺯﻧﺎﺩِﻗﹶﺔِ ﺍﻟﹾﻘﹶﻮﻡِ ﻭﺃﹶﻫﻞِ ﺍﻟِﺎﺳﺘِﻘﹶﺎﻣﺔِ] ،ﻭﺣﺮﻙ ﺗﺮ.(١) [ ﻭﻛﹶﺬﹶﺍ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻜﹶﻌﺒﺔﹶ ﺗﻄﹸﻮﻑ ﺑِﺮِﺟﺎﻝٍ ﻣِﻨﻬﻢ ﺣﻴﺚﹸ ﻛﹶﺎﻧﻮﺍ !! ﻓﹶﻬﻠﱠﺎ ﺧﺮﺟﺖِ ﺍﻟﹾﻜﹶﻌﺒﺔﹸ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﺪﻳﺒِﻴﺔِ ﻓﹶﻄﹶﺎﻓﹶﺖ ﺑِﺮﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺣِﲔ ﺃﹸﺣﺼِﺮ ﻋﻨﻬﺎ ،ﻭﻫﻮ ﻳﻮﺩ ﻣِﻨﻬﺎ ﻧﻈﹾﺮﺓﹰ ؟! ﻭﻫﺆﻟﹶﺎﺀِ ﻟﹶﻬﻢ ﺷﺒﻪ ﺑِﺎﻟﱠﺬِﻳﻦِ ﻭﺻﻔﹶﻬﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺣﻴﺚﹸ ﻳﻘﹸﻮﻝﹸ} :
$Zÿßsß¹ 4’tA÷sムbr& öNåk÷]ÏiB <›Ì•øB$# ‘@ä. ߉ƒÌ•ãƒ ö@t/
(٢) {ÇÎËÈ ZouŽ¤³oY•Bﺇِﻟﹶﻰ ﺁﺧِﺮِ ﺍﻟﺴﻮﺭﺓِ.
ﺍﻟﹾﺠﻤﺎﻋﺔﹸ ﺣﻖ
ﺠﻤﺎﻋﺔﹸ ﺣﻖ ﻭﺍﻟﹾﻔﹸﺮﻗﹶﺔﹸ ﺯﻳﻎﹲ ﺍﻟﹾ ] ﻗﹶﻮﻟﹸﻪ ) :[ﻭﻧﺮﻯ ﺍﻟﹾﺠﻤﺎﻋﺔﹶ ﺣﻘﺎ ﻭﺻﻮﺍﺑﺎ ،ﻭﺍﻟﹾﻔﹸﺮﻗﹶﺔﹶ ﺯﻳﻐﺎ ﻭﻋﺬﹶﺍﺑﺎ (. ﺵ :ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ .(٣) {4 (#qè%§•xÿs? Ÿwur $Yè‹ÏJy_ «!$# È@ö7pt¿2 (#qßJÅÁtGôã$#ur } :ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: }
ë>#x‹tã öNçlm; y7Í´¯»s9'ré&ur 4 àM»oYÉi•t6ø9$# æLèeuä!%y` $tB ω÷èt/ .`ÏB (#qàÿn=tF÷z$#ur (#qè%§•xÿs? tûïÏ%©!$%x. (#qçRqä3s? Ÿwur
) (1ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (2ﺍﻟﹾﻤﺪﺛﱢﺮِ . ٥٢ : ) (3ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ . ١٠٣ : ٥٨٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {ÇÊÉÎÈ ÒOŠÏàtãﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
)4 >äóÓx« ’Îû öNåk÷]ÏB |Mó¡©9 $Yèu‹Ï© (#qçR%x.ur öNåks]ƒÏŠ (#qè%§•sù tûïÏ%©!$# ¨bÎ
)tbqè=yèøÿtƒ (#qçR%x. $oÿÏ3 Nåkã¨Îm6t^ム§NèO «!$# ’n<Î) öNèdá•øBr& !$yJ¯RÎ y7•/u‘ zMÏm§‘ `tB žwÎ) ÇÊÊÑÈ šúüÏÿÎ=tGøƒèC
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(٢) { ÇÊÎÒÈﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
tbqä9#t“tƒ Ÿwur
.(٣) {4ﻓﹶﺠﻌﻞﹶ ﺃﹶﻫﻞﹶ ﺍﻟﺮﺣﻤﺔِ ﻣﺴﺘﺜﹾﻨﻴﻦ ﻣِﻦ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑِ.
’Å"s9 É=»tGÅ3ø9$# ’Îû (#qàÿn=tF÷z$# tûïÏ%©!$# ¨bÎ)ur 3 Èd,ysø9$$Î/ |=»tFÅ6ø9$# tA¨“tR ©!$# ¨br'Î/ y7Ï9ºsŒ
©.(٤) {ÇÊÐÏÈ 7‰‹Ïèt/ ¥-$s)Ï ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﻗﹶﻮﻟﹸﻪ} r ﺇِﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜِﺘﺎﺑﻴﻦِ ﺍﻓﹾﺘﺮﻗﹸﻮﺍ ﻓِﻲ ﺩِﻳﻨِﻬِﻢ ﻋﻠﹶﻰ ﺛِﻨﺘﻴﻦِ ﻭﺳﺒﻌِﲔ ﻣِﻠﱠﺔﹰ ،ﻭﺇِﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔﹶ ﺳﺘﻔﹾﺘﺮِﻕ ﻋﻠﹶﻰ ﺛﹶﻠﹶﺎﺙٍ ﻭﺳﺒﻌِﲔ ﻣِﻠﱠﺔﹰ -ﻳﻌﻨِﻲ ﺍﻟﹾﺄﹶﻫﻮﺍﺀَ -ﻛﹸﻠﱡﻬﺎ ﻓِﻲ ﺍﻟﻨﺎﺭِ ﺇِﻟﱠﺎ ﻭﺍﺣِﺪﺓﹰ، ﻭﻫِﻲ ﺍﻟﹾﺠﻤﺎﻋﺔﹸ{ ) .(٥ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ} :ﻗﹶﺎﻟﹸﻮﺍ :ﻣﻦ ﻫِﻲ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ؟ ﻗﹶﺎﻝﹶ :ﻣﺎ ﺃﹶﻧﺎ ﻋﻠﹶﻴﻪِ
ﻭﺃﹶﺻﺤﺎﺑِﻲ{ ) .(٦ﻓﹶﺒﻴﻦ ﺃﹶﻥﱠ ﻋﺎﻣﺔﹶ ﺍﻟﹾﻤﺨﺘﻠِﻔِﲔ ﻫﺎﻟِﻜﹸﻮﻥﹶ ﺇِﻟﱠﺎ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ،ﻭﺃﹶﻥﱠ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻭﺍﻗِﻊ ﻟﹶﺎ ﻣﺤﺎﻟﹶﺔﹶ. ﻭﺭﻭﻯ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻋﻦ ﻣﻌﺎﺫِ ﺑﻦِ ﺟﺒﻞٍ ،ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ
r
ﻗﹶﺎﻝﹶ} :ﺇِﻥﱠ ]ﺍﻟﺸﻴﻄﹶﺎﻥﹶ[ ﺫِﺋﹾﺐ
ﺍﻟﹾﺈِﻧﺴﺎﻥِ ،ﻛﹶﺬِﺋﹾﺐِ ﺍﻟﹾﻐﻨﻢِ ،ﻳﺄﹾﺧﺬﹸ ﺍﻟﺸﺎﺓﹶ ﺍﻟﹾﻘﹶﺎﺻِﻴﺔﹶ] ،ﻭﺍﻟﻨﺎﺣِﻴﺔﹶ[ ،ﻓﹶﺈِﻳﺎﻛﹸﻢ ﻭﺍﻟﺸﻌﺎﺏ ،ﻭﻋﻠﹶﻴﻜﹸﻢ ﺑِﺎﻟﹾﺠﻤﺎﻋﺔِ ،ﻭﺍﻟﹾﻌﺎﻣﺔِ ،ﻭﺍﻟﹾﻤﺴﺠِﺪِ{ ).(٨) (٧ ) (1ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ . ١٠٥ : ) (2ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ١٥٩ : ) (3ﻫﻮﺩٍ . ١١٩ - ١١٨ : ) (4ﺍﻟﹾﺒﻘﹶﺮﺓِ . ١٧٦ : ) (5ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٥٩٧ﺃﲪﺪ ) ، (١٠٢/٤ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﲑ ). (٢٥١٨ ) (6ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ). (٢٦٤١ ) (7ﺃﲪﺪ ). (٢٣٣/٥ ) (8ﺍﳌﺴﻨﺪ ) ٢٣٣ - ٢٣٢ : ٥ﻃﺒﻌﺔ ﺍﳊﻠﱯ( .ﻭﺻﺤﺤﻨﺎﻩ ﻭﺃﲤﻤﻨﺎﻩ ﻣﻨﻪ ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ . ٢١٩ : ٥ ٥٨٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭ ﻓِﻲ ﺍﻟ ﺼﺤِﻴﺤﻴﻦِ ﻋﻦِ ﺍﻟﻨﺒِﻲ
r
} ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ ﻟﹶﻤﺎ ﻧ ﺰﻝﹶ ﻗﹶﻮ ﻟﹸﻪ ﺗ ﻌﺎ ﻟﹶﻰ} :
`ÏiB $\/#x‹tã öNä3ø‹n=tæ y]yèö7tƒ br& # ’ n ? t ã â ‘ Ï Š $s ) ø 9 $ #
(١) {öNä3Ï%öqsùﻗﹶﺎﻝﹶ " :ﺃﹶﻋﻮﺫﹸ ﺑِﻮﺟﻬِﻚ} "
(٢) {öNä3Î=ã_ö‘r& ÏMøtrBﻗﹶﺎﻝﹶ " :ﺃﹶﻋﻮﺫﹸ ﺑِﻮﺟﻬِﻚ} (٣) [ " CÙ÷èt/
{3
)(٤
uqèd ö@è% &`ÏB ÷rr
&}¨ù't/ /ä3ŸÒ÷èt/ t,ƒÉ‹ãƒur $Yèu‹Ï© öNä3|¡Î6ù=tƒ ÷rr
-ﻗﹶﺎﻝﹶ} :ﻫﺎﺗﺎﻥِ ﺃﹶﻫﻮﻥﹸ{ .ﻓﹶﺪﻝﱠ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻠﹾﺒِﺴﻬﻢ ﺷِﻴﻌﺎ ﻭﻳﺬِﻳﻖ
ﺑﻌﻀﻬﻢ ﺑﺄﹾﺱ ﺑﻌﺾٍ ،ﻣﻊ ﺑﺮﺍﺀَﺓِ ﺍﻟﺮﺳﻮﻝِ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺤﺎﻝِ ،ﻭﻫﻢ ﻓِﻴﻬﺎ ﻓِﻲ ﺟﺎﻫِﻠِﻴﺔٍ .ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺍﻟﺰﻫﺮِﻱ :ﻭﻗﹶﻌﺖِ ﺍﻟﹾﻔِﺘﻨﺔﹸ ﻭﺃﹶﺻﺤﺎﺏ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻣﺘﻮﺍﻓِﺮﻭﻥﹶ ،ﻓﹶﺄﹶﺟﻤﻌﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﺩﻡٍ ﺃﹶﻭ
ﻣﺎﻝٍ ﺃﹶﻭ ﻗﹶﺮﺡٍ ) (٥ﺃﹸﺻِﻴﺐ ﺑِﺘﺄﹾﻭِﻳﻞِ ﺍﻟﹾﻘﹸﺮﺁﻥِ -ﻓﹶﻬﻮ ﻫﺪﺭ ،ﻧﺰﻟﹸﻮﻫﻢ ﻣﻨﺰِﻟﹶﺔﹶ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ. ﻭﻗﹶﺪ ﺭﻭﻯ ﻣﺎﻟِﻚ ﺑِﺈِﺳﻨﺎﺩِﻩِ ﺍﻟﺜﱠﺎﺑِﺖِ ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﹶﻧﻬﺎ ﻛﹶﺎﻧﺖ ﺗﻘﹸﻮﻝﹸ :ﺗﺮﻙ ﺍﻟﻨﺎﺱ ﺍﻟﹾﻌﻤﻞﹶ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ،ﻳﻌﻨِﻲ ﻗﹶﻮﻟﹶﻪ ﺗﻌﺎﻟﹶﻰ} :
(#qßsÎ=ô¹r'sù (#qè=tGtGø%$# tûüÏZÏB÷sßJø9$# z`ÏB Èb$tGxÿͬ!$sÛ bÎ)ur
.(٦) {( $yJåks]÷•t/ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻟﹶﻤﺎ ﺍﻗﹾﺘﺘﻠﹸﻮﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻮﺍﺟِﺐ ﺍﻟﹾﺈِﺻﻠﹶﺎﺡ ﺑﻴﻨﻬﻢ ﻛﹶﻤﺎ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ، ﻓﹶﻠﹶﻤﺎ ﻟﹶﻢ ﻳﻌﻤﻞﹾ ﺑِﺬﹶﻟِﻚ ﺻﺎﺭﺕ ﻓِﺘﻨﺔﹲ ﻭﺟﺎﻫِﻠِﻴﺔﹲ ،ﻭﻫﻜﹶﺬﹶﺍ ﺗﺴﻠﹾﺴﻞﹶ ﺍﻟﻨﺰﺍﻉ.
ﻭﺟﻮﺏ ﺭﺩ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﺍﻟﹾﻤﺘﻨﺎﺯﻉِ ﻓِﻴﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ
]ﻭﺍﻟﹾﺄﹸﻣﻮﺭ [ﺍﻟﱠﺘِﻲ ﺗﺘﻨﺎﺯﻉ ﻓِﻴﻬﺎ ﺍﻟﹾﺄﹸﻣﺔﹸ ،ﻓِﻲ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﻭﺍﻟﹾﻔﹸﺮﻭﻉِ -ﺇِﺫﹶﺍ ﻟﹶﻢ ﺗﺮﺩ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﺮﺳﻮﻝِ ﻟﹶﻢ ﻳﺘﺒﻴﻦ ﻓِﻴﻬﺎ ﺍﻟﹾﺤﻖ ،ﺑﻞﹾ ﻳﺼِﲑ ﻓِﻴﻬﺎ ﺍﻟﹾﻤﺘﻨﺎﺯِﻋﻮﻥﹶ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ ﺑﻴﻨﺔٍ ﻣِﻦ ﺃﹶﻣﺮِﻫِﻢ ،ﻓﹶﺈِﻧﻬﻢ ] ﺇِﻥﹾ [ﺭﺣِﻤﻬﻢ ﺍﻟﻠﱠﻪ ﺃﹶﻗﹶﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻭﻟﹶﻢ ﻳﺒﻎِ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺑﻌﺾٍ ،ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﺼﺤﺎﺑﺔﹸ ﻓِﻲ ﺧِﻠﹶﺎﻓﹶﺔِ ﻋﻤﺮ ﻭﻋﺜﹾﻤﺎﻥﹶ ﻳﺘﻨﺎﺯﻋﻮﻥﹶ ﻓِﻲ ﺑﻌﺾِ ﻣﺴﺎﺋِﻞِ ﺍﻟِﺎﺟﺘِﻬﺎﺩِ ،ﻓﹶﻴﻘِﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻭﻟﹶﺎ ﻳﻌﺘﺪِﻱ ﻭﻟﹶﺎ ) (1ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ٦٥ : ) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ٦٥ : ) (3ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ،ﻭﺍﺳﺘﺪﺭﻛﻨﺎﻩ ﻣﻦ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ٢٩١ / ٨ﻓﺘﺢ( .ﻥ . ) (4ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ٦٥ : ) (5ﻫﻜﺬﺍ ﺑﺎﻷﺻﻞ ﻭﻟﻌﻞ ﺻﻮﺍﺎ ) :ﻓﺮﺝ( .ﻥ . ) (6ﺍﻟﹾﺤﺠﺮﺍﺕِ . ٩ : ٥٨٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﻌﺘﺪﻯ ﻋﻠﹶﻴﻪِ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﺮﺣﻤﻮﺍ ﻭﻗﹶﻊ ﺑﻴﻨﻬﻢ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﻤﺬﹾﻣﻮﻡ ،ﻓﹶﺒﻐﻰ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺑﻌﺾٍ ،ﺇِﻣﺎ ﺑِﺎﻟﹾﻘﹶﻮﻝِ ،ﻣِﺜﹾﻞﹶ ﺗﻜﹾﻔِﲑِﻩِ ﻭﺗﻔﹾﺴِﻴﻘِﻪِ ،ﻭﺇِﻣﺎ ﺑِﺎﻟﹾﻔِﻌﻞِ ،ﻣِﺜﹾﻞﹶ ﺣﺒﺴِﻪِ ﻭﺿﺮﺑِﻪِ ﻭﻗﹶﺘﻠِﻪِ .ﻭﺍﻟﱠﺬِﻳﻦ ﺍﻣﺘﺤﻨﻮﺍ ﺍﻟﻨﺎﺱ ﺑِﺨﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻛﹶﺎﻧﻮﺍ ﻣِﻦ ﻫﺆﻟﹶﺎﺀِ ،ﺍﺑﺘﺪﻋﻮﺍ ﺑِﺪﻋﺔﹰ ،ﻭﻛﹶﻔﱠﺮﻭﺍ ﻣﻦ ﺧﺎﻟﹶﻔﹶﻬﻢ ﻓِﻴﻬﺎ ،ﻭﺍﺳﺘﺤﻠﱡﻮﺍ ﻣﻨﻊ ﺣﻘﱢﻪِ ﻭﻋﻘﹸﻮﺑﺘِﻪِ. ﻓﹶﺎﻟﻨﺎﺱ ﺇِﺫﹶﺍ ﺧﻔِﻲ ﻋﻠﹶﻴﻬِﻢ ﺑﻌﺾ ﻣﺎ ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹶ :ﺇِﻣﺎ ﻋﺎﺩِﻟﹸﻮﻥﹶ ﻭﺇِﻣﺎ ﻇﹶﺎﻟِﻤﻮﻥﹶ، ﻓﹶﺎﻟﹾﻌﺎﺩِﻝﹸ ﻓِﻴﻬِﻢ :ﺍﻟﱠﺬِﻱ ﻳﻌﻤﻞﹸ ﺑِﻤﺎ ﻭﺻﻞﹶ ﺇِﻟﹶﻴﻪِ ﻣِﻦ ﺁﺛﹶﺎﺭِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻭﻟﹶﺎ ﻳﻈﹾﻠِﻢ ﻏﹶﻴﺮﻩ ،ﻭﺍﻟﻈﱠﺎﻟِﻢ :ﺍﻟﱠﺬِﻱ ﻳﻌﺘﺪِﻱ ﻋﻠﹶﻰ ﻏﹶﻴﺮِﻩِ .ﻭﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﺇِﻧﻤﺎ ﻳﻈﹾﻠِﻤﻮﻥﹶ ﻣﻊ ﻋِﻠﹾﻤِﻬِﻢ ﺑِﺄﹶﻧﻬﻢ ﻳﻈﹾﻠِﻤﻮﻥﹶ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: } .(١) {3 óOßgoY÷•t/ $J‹øót/ ÞOù=Ïèø9$# ãNèduä!%y` $tB ω÷èt/ .`ÏB žwÎ) |=»tGÅ3ø9$# (#qè?ré& šúïÏ%©!$# y#n=tF÷z$# $tBurﻭﺇِﻟﱠﺎ ﻓﹶﻠﹶﻮ ﺳﻠﹶﻜﹸﻮﺍ ﻣﺎ ﻋﻠِﻤﻮﻩ ﻣِﻦ ﺍﻟﹾﻌﺪﻝِ ،ﺃﹶﻗﹶﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻛﹶﺎﻟﹾﻤﻘﹶﻠﱢﺪِﻳﻦ ﻟِﺄﹶﺋِﻤﺔِ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﺍﻟﱠﺬِﻳﻦ ﻳﻌﺮِﻓﹸﻮﻥﹶ ﻣِﻦ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﺃﹶﻧﻬﻢ ﻋﺎﺟِﺰﻭﻥﹶ ﻋﻦ ﻣﻌﺮِﻓﹶﺔِ ﺣﻜﹾﻢِ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ ﻓِﻲ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ،ﻓﹶﺠﻌﻠﹸﻮﺍ ﺃﹶﺋِﻤﺘﻬﻢ ﻧﻮﺍﺑﺎ ﻋﻦِ ﺍﻟﺮﺳﻮﻝِ ،ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻫﺬﹶﺍ ﻏﹶﺎﻳﺔﹸ ﻣﺎ ﻗﹶﺪﺭﻧﺎ ﻋﻠﹶﻴﻪِ ،ﻓﹶﺎﻟﹾﻌﺎﺩِﻝﹸ ﻣِﻨﻬﻢ ﻟﹶﺎ ﻳﻈﹾﻠِﻢ ﺍﻟﹾﺂﺧﺮ ،ﻭﻟﹶﺎ ﻳﻌﺘﺪِﻱ ﻋﻠﹶﻴﻪِ ﺑِﻘﹶﻮﻝٍ ﻭﻟﹶﺎ ﻓِﻌﻞٍ ،ﻣِﺜﹾﻞﹶ ﺃﹶﻥﹾ ﻳﺪﻋِﻲ ﺃﹶﻥﱠ ﻗﹶﻮﻝﹶ ﻣﻘﹶﻠﱢﺪِﻩِ ﻫﻮ ﺍﻟﺼﺤِﻴﺢ ﺑِﻠﹶﺎ ﺣﺠﺔٍ ﻳﺒﺪِﻳﻬﺎ، ﻭﻳﺬﹸﻡ ﻣﻦ ﺧﺎﻟﹶﻔﹶﻪ ،ﻣﻊ ﺃﹶﻧﻪ ﻣﻌﺬﹸﻭﺭ.
ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻧﻮﻋﺎﻥِ ﺍﺧﺘِﻠﹶﺎﻑ ﺗﻨﻮﻉٍ ﻭﺍﺧﺘِﻠﹶﺎﻑ ﺗﻀﺎﺩ
ﺛﹸﻢ ﺇِﻥﱠ ﺃﹶﻧﻮﺍﻉ ﺍﻟِﺎﻓﹾﺘِﺮﺍﻕِ ﻭﺍﻟِﺎﺧﺘِﻠﹶﺎﻑِ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ ﻗِﺴﻤﺎﻥِ :ﺍﺧﺘِﻠﹶﺎﻑ ﺗﻨﻮﻉٍ ،ﻭﺍﺧﺘِﻠﹶﺎﻑ ﺗﻀﺎﺩ: ﻭﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﺘﻨﻮﻉِ ﻋﻠﹶﻰ ﻭﺟﻮﻩٍ: ﻣِﻨﻪ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻛﹸﻞﱡ ﻭﺍﺣِﺪٍ ﻣِﻦ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ ﺃﹶﻭِ ﺍﻟﹾﻔِﻌﻠﹶﻴﻦِ ﺣﻘﺎ ﻣﺸﺮﻭﻋﺎ ،ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﻘِﺮﺍﺀَﺍﺕِ ﺍﻟﱠﺘِﻲ ﺍﺧﺘﻠﹶﻒ ﻓِﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﺣﺘﻰ ﺯﺟﺮﻫﻢ ﺍﻟﻨﺒِﻲ r ﻭﻗﹶﺎﻝﹶ " :ﻛِﻠﹶﺎﻛﹸﻤﺎ ﻣﺤﺴِﻦ،" ﻭﻣِﺜﹾﻠﹸﻪ ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﺄﹶﻧﻮﺍﻉِ ﻓِﻲ ﺻِﻔﹶﺔِ ﺍﻟﹾﺄﹶﺫﹶﺍﻥِ ،ﻭﺍﻟﹾﺈِﻗﹶﺎﻣﺔِ ،ﻭﺍﻟِﺎﺳﺘِﻔﹾﺘﺎﺡِ ،ﻭﻣﺤﻞﱢ ﺳﺠﻮﺩِ ﺍﻟﺴﻬﻮِ، ﻭﺍﻟﺘﺸﻬﺪِ ،ﻭﺻﻠﹶﺎﺓِ ﺍﻟﹾﺨﻮﻑِ ،ﻭﺗﻜﹾﺒِﲑﺍﺕِ ﺍﻟﹾﻌِﻴﺪِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻣِﻤﺎ ﻗﹶﺪ ﺷﺮِﻉ ﺟﻤِﻴﻌﻪ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺑﻌﺾ ﺃﹶﻧﻮﺍﻋِﻪِ ﺃﹶﺭﺟﺢ ﺃﹶﻭ ﺃﹶﻓﹾﻀﻞﹶ. ) (1ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ . ١٩ : ٥٨٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺛﹸﻢ ﺗﺠِﺪ ﻟِﻜﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﺔِ ﻓِﻲ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑِ ﻣﺎ ﺃﹶﻭﺟﺐ ﺍﻗﹾﺘِﺘﺎﻝﹶ ﻃﹶﻮﺍﺋِﻒ ﻣِﻨﻬﻢ ﻋﻠﹶﻰ ﺷ ﹾﻔﻊِ ﺍﻟﹾﺈِﻗﹶﺎﻣﺔِ ﻭﺇِﻳﺘﺎﺭِﻫﺎ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ! ﻭﻫﺬﹶﺍ ﻋﻴﻦ ﺍﻟﹾﻤﺤﺮﻡِ .ﻭﻛﹶﺬﹶﺍ ﺗﺠِﺪ ﻛﹶﺜِﲑﺍ ﻣِﻨﻬﻢ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ ﻣِﻦ ﺍﻟﹾﻬﻮﻯ ﻟِﺄﹶﺣﺪِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻧﻮﺍﻉِ ،ﻭﺍﻟﹾﺈِﻋﺮﺍﺽِ ﻋﻦِ ﺍﻟﹾﺂﺧﺮِ ﻭﺍﻟﻨﻬﻲِ ﻋﻨﻪ :- ﻣﺎ ﺩﺧﻞﹶ ﺑِﻪِ ﻓِﻴﻤﺎ ﻧﻬﻰ ﻋﻨﻪ ﺍﻟﻨﺒِﻲ.r ﻭﻣِﻨﻪ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻛﹸﻞﱞ ﻣِﻦ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ ﻫﻮ ﻓِﻲ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻘﹶﻮﻝﹶ ﺍﻟﹾﺂﺧﺮ ،ﻟﹶﻜِﻦِ ﺍﻟﹾﻌِﺒﺎﺭﺗﺎﻥِ ﻣﺨﺘﻠِﻔﹶﺘﺎﻥِ، ﻛﹶﻤﺎ ﻗﹶﺪ ﻳﺨﺘﻠِﻒ ﻛﹶﺜِﲑ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﺃﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﺤﺪﻭﺩِ ،ﻭﺻﻮﻍِ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ،ﻭﺍﻟﺘﻌﺒِﲑِ ﻋﻦِ ﺍﻟﹾﻤﺴﻤﻴﺎﺕِ، ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ .ﺛﹸﻢ ﺍﻟﹾﺠﻬﻞﹸ ﺃﹶﻭِ ﺍﻟﻈﱡﻠﹾﻢ ﻳﺤﻤِﻞﹸ ﻋﻠﹶﻰ ﺣﻤﺪِ ﺇِﺣﺪﻯ ﺍﻟﹾﻤﻘﹶﺎﻟﹶﺘﻴﻦِ ﻭﺫﹶﻡ ﺍﻟﹾﺄﹸﺧﺮﻯ ﻭﺍﻟِﺎﻋﺘِﺪﺍﺀِ ﻋﻠﹶﻰ ﻗﹶﺎﺋِﻠِﻬﺎ ! ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ. ﻭﺃﹶﻣﺎ ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﺘﻀﺎﺩ ،ﻓﹶﻬﻮ ﺍﻟﹾﻘﹶﻮﻟﹶﺎﻥِ ﺍﻟﹾﻤﺘﻨﺎﻓِﻴﺎﻥِ ،ﺇِﻣﺎ ﻓِﻲ ﺍﻟﹾﺄﹸﺻﻮﻝِ ،ﻭﺇِﻣﺎ ﻓِﻲ ﺍﻟﹾﻔﹸﺮﻭﻉِ ﻋِﻨﺪ ﺍﻟﹾﺠﻤﻬﻮﺭِ ﺍﻟﱠﺬِﻳﻦ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺍﻟﹾﻤﺼِﻴﺐ ﻭﺍﺣِﺪ .ﻭﺍﻟﹾﺨﻄﹾﺐ ﻓِﻲ ﻫﺬﹶﺍ ﺃﹶﺷﺪ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ ﻳﺘﻨﺎﻓﹶﻴﺎﻥِ، ﻟﹶﻜِﻦ ﻧﺠِﺪ ﻛﹶﺜِﲑﺍ ﻣِﻦ ﻫﺆﻟﹶﺎﺀِ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻘﹶﻮﻝﹸ ﺍﻟﹾﺒﺎﻃِﻞﹸ ﺍﻟﱠﺬِﻱ ﻣﻊ ﻣﻨﺎﺯِﻋِﻪِ ﻓِﻴﻪِ ﺣﻖ ﻣﺎ ،ﺃﹶﻭ ﻣﻌﻪ ﺩﻟِﻴﻞﹲ ﻳﻘﹾﺘﻀِﻲ ﺣﻘﺎ ﻣﺎ ،ﻓﹶﻴﺮﺩ ﺍﻟﹾﺤﻖ ﻣﻊ ﺍﻟﹾﺒﺎﻃِﻞِ ،ﺣﺘﻰ ﻳﺒﻘﹶﻰ ﻫﺬﹶﺍ ﻣﺒﻄِﻠﹰﺎ ﻓِﻲ ﺍﻟﹾﺒﻌﺾِ ،ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻣﺒﻄِﻠﹰﺎ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ ،ﻭﻫﺬﹶﺍ ﻳﺠﺮِﻱ ﻛﹶﺜِﲑﺍ ﻟِﺄﹶﻫﻞِ ﺍﻟﺴﻨﺔِ. ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺒِﺪﻋﺔِ ،ﻓﹶﺎﻟﹾﺄﹶﻣﺮ ﻓِﻴﻬِﻢ ﻇﹶﺎﻫِﺮ .ﻭﻣﻦ ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻫِﺪﺍﻳﺔﹰ ﻭﻧﻮﺭﺍ ﺭﺃﹶﻯ ﻣِﻦ ﻫﺬﹶﺍ ﻣﺎ ﻳﺒﻴﻦ ﻟﹶﻪ ﻣﻨﻔﹶﻌﺔﹶ ﻣﺎ ﺟﺎﺀَ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻣِﻦ ﺍﻟﻨﻬﻲِ ﻋﻦ ﻫﺬﹶﺍ ﻭﺃﹶﺷﺒﺎﻫِﻪِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ ﺍﻟﺼﺤِﻴﺤﺔﹸ ﺗﻨﻜِﺮ ﻫﺬﹶﺍ ،ﻟﹶﻜِﻦ ﻧﻮﺭ ﻋﻠﹶﻰ ﻧﻮﺭٍ. ﻭﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﺄﹶﻭﻝﹸ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﺘﻨﻮﻉِ ،ﺍﻟﺬﱠﻡ ﻓِﻴﻪِ ﻭﺍﻗِﻊ ﻋﻠﹶﻰ ﻣﻦ ﺑﻐﻰ ﻋﻠﹶﻰ ﺍﻟﹾﺂﺧﺮِ ﻓِﻴﻪِ .ﻭﻗﹶﺪ ﺩﻝﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻋﻠﹶﻰ ﺣﻤﺪِ ﻛﹸﻞﱢ ﻭﺍﺣِﺪﺓٍ ﻣِﻦ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ ﻓِﻲ ﻣِﺜﹾﻞِ ﺫﹶﻟِﻚ ،ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﺤﺼﻞﹾ ﺑﻐﻲ ،ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
ÈbøŒÎ*Î6sù $ygÏ9qß¹é& #’n?tã ºpyJͬ!$s% $ydqßJçGò2t•s? ÷rr& >puZŠÏj9 `ÏiB OçF÷èsÜs% $tB
.(١) {«!$#ﻭﻗﹶﺪ ﻛﹶﺎﻧﻮﺍ ﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻓِﻲ ﻗﹶﻄﹾﻊِ ﺍﻟﹾﺄﹶﺷﺠﺎﺭِ ،ﻓﹶﻘﹶﻄﹶﻊ ﻗﹶﻮﻡ ،ﻭﺗﺮﻙ ﺁﺧﺮﻭﻥﹶ .ﻭﻛﹶﻤﺎ ﻓِﻲ
) (1ﺍﻟﹾﺤﺸﺮِ ،ﺁﻳﺔ . ٥ : ٥٩٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
$¨Zà2ur ÏQöqs)ø9$# ãNoYxî ÏmŠÏù ôMt±xÿtR øŒÎ) Ï^ö•ptø:$# ’Îû Èb$yJà6øts† øŒÎ) z`»yJøŠn=ß™ur yŠ¼ãr#yŠur
$VJù=Ïãur $VJõ3ãm $oY÷•s?#uä ˆxà2ur 4 z`»yJøŠn=ß™ $yg»oYôJ£gxÿsù ÇÐÑÈ šúïωÎg»x© öNÎgÏJõ3çtÎ:
{4
)(١
ﻓﹶﺨﺺ
ﺳﻠﹶﻴﻤﺎﻥﹶ ﺑِﺎﻟﹾﻔﹶﻬﻢِ ﻭﺃﹶﺛﹾﻨﻰ ﻋﻠﹶﻴﻬِﻤﺎ ﺑِﺎﻟﹾﺤﻜﹾﻢِ ﻭﺍﻟﹾﻌِﻠﹾﻢِ. ﻭﻛﹶﻤﺎ ﻓِﻲ ﺇِﻗﹾﺮﺍﺭِ ﺍﻟﻨﺒِﻲ r ﻳﻮﻡ ﺑﻨِﻲ ﻗﹸﺮﻳﻈﹶﺔﹶ ﻟِﻤﻦ ﺻﻠﱠﻰ ﺍﻟﹾﻌﺼﺮ ﻓِﻲ ﻭﻗﹾﺘِﻬﺎ ،ﻭﻟِﻤﻦ ﺃﹶﺧﺮﻫﺎ ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻭﺻﻞﹶ ﺇِﻟﹶﻰ ﺑﻨِﻲ ﻗﹸﺮﻳﻈﹶﺔﹶ. ﻭﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ} :ﺇِﺫﹶﺍ ﺍﺟﺘﻬﺪ ﺍﻟﹾﺤﺎﻛِﻢ ﻓﹶﺄﹶﺻﺎﺏ ﻓﹶﻠﹶﻪ ﺃﹶﺟﺮﺍﻥِ ،ﻭﺇِﺫﹶﺍ ﺍﺟﺘﻬﺪ ﻓﹶﺄﹶﺧﻄﹶﺄﹶ ﻓﹶﻠﹶﻪ
ﺃﹶﺟﺮ.(٢) {
ﻭﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻫﻮ ﻣﺎ ﺣﻤِﺪ ﻓِﻴﻪِ ﺇِﺣﺪﻯ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ ،ﻭﺫﹸﻣﺖِ ﺍﻟﹾﺄﹸﺧﺮﻯ ،ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
Ç`Å3»s9ur àM»oYÉi•t6ø9$# ÞOßgø?uä!%y` $tB ω÷èt/ .`ÏiB NÏdω÷èt/ .`ÏB tûïÏ%©!$# Ÿ@tGtGø%$# $tB ª!$# uä!$x© öqs9ur
t•xÿx. `¨B Nåk÷]ÏBur z`tB#uä ô`¨B Nåk÷]ÏJsù (#qàÿn=tG÷z$#
.(٣) {4ﻭﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
* Èb$yJóÁyz Èb#x‹»yd
(٤) {9‘$¯R `ÏiB Ò>$uŠÏO öNçlm; ôMyèÏeÜè% (#rã•xÿŸ2 tûïÏ%©!$$sù ( öNÍkÍh5u‘ ’Îû (#qßJ|ÁtG÷z$#ﺍﻟﹾﺂﻳﺎﺕِ. ﻭﺃﹶﻛﹾﺜﹶﺮ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑِ ﺍﻟﱠﺬِﻱ ﻳﺌﹸﻮﻝﹸ ﺇِﻟﹶﻰ ﺍﻟﹾﺄﹶﻫﻮﺍﺀِ ﺑﻴﻦ ﺍﻟﹾﺄﹸﻣﺔِ -ﻣِﻦ ﺍﻟﹾﻘِﺴﻢِ ﺍﻟﹾﺄﹶﻭﻝِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺇِﻟﹶﻰ ﺳﻔﹾﻚِ ﺍﻟﺪﻣﺎﺀِ ﻭﺍﺳﺘِﺒﺎﺣﺔِ ﺍﻟﹾﺄﹶﻣﻮﺍﻝِ ﻭﺍﻟﹾﻌﺪﺍﻭﺓِ ﻭﺍﻟﹾﺒﻐﻀﺎﺀِ .ﻟِﺄﹶﻥﱠ ﺇِﺣﺪﻯ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ ﻟﹶﺎ ﺗﻌﺘﺮِﻑ ﻟِﻠﹾﺄﹸﺧﺮﻯ ﺑِﻤﺎ ﻣﻌﻬﺎ ﻣِﻦ ﺍﻟﹾﺤﻖ ،ﻭﻟﹶﺎ ﺗﻨﺼِﻔﹸﻬﺎ ،ﺑﻞﹾ ﺗﺰِﻳﺪ ﻋﻠﹶﻰ ﻣﺎ ﻣﻊ ﻧﻔﹾﺴِﻬﺎ ﻣِﻦ ﺍﻟﹾﺤﻖ ﺯِﻳﺎﺩﺍﺕٍ ﻣِﻦ ﺍﻟﹾﺒﺎﻃِﻞِ، ﻭﺍﻟﹾﺄﹸﺧﺮﻯ ﻛﹶﺬﹶﻟِﻚ ] .ﻭﻟِﺬﹶﻟِﻚ (٥) [ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻣﺼﺪﺭﻩ ﺍﻟﹾﺒﻐﻲ ﻓِﻲ ﻗﹶﻮﻟِﻪِ} :
žwÎ) ÏmŠÏù y#n=tG÷z$# $tBur
) (1ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ . ٧٩ - ٧٨ : ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ) ، (٦٩١٩ﻣﺴﻠﻢ ﺍﻷﻗﻀﻴﺔ ) ، (١٧١٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺣﻜﺎﻡ ) ، (١٣٢٦ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﻗﻀﻴﺔ ) ، (٣٥٧٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺣﻜﺎﻡ ) ، (٢٣١٤ﺃﲪﺪ ). (١٩٨/٤ ) (3ﺍﻟﹾﺒﻘﹶﺮﺓِ . ٢٥٣ : ) (4ﺍﻟﹾﺤﺞ. ١٩ : ) (5ﰲ ﺍﻷﺻﻞ ) :ﻭﻛﺬﻟﻚ( ،ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٩١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ óOßgoY÷•t/ $JŠøót/ àM»oYÉi•t6ø9$# ÞOßgø?uä!%y` $tB ω÷èt/ .`ÏB çnqè?ré& tûïÏ%©!$#
({ ) .(١ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺒﻐﻲ ﻣﺠﺎﻭﺯﺓﹸ ﺍﻟﹾﺤﺪ،
ﻭﺫﹸﻛِﺮ ﻫﺬﹶﺍ ﻓِﻲ ﻏﹶﻴﺮِ ﻣﻮﺿِﻊٍ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻟِﻴﻜﹸﻮﻥﹶ ﻋِﺒﺮﺓﹰ ﻟِﻬﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ. ﻭﻗﹶﺮِﻳﺐ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏِ ﻣﺎ ﺧﺮﺟﺎﻩ ﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ،ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﺰﻧﺎﺩِ ،ﻋﻦِ ﺍﻟﹾﺄﹶﻋﺮﺝِ ،ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ tﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻗﹶﺎﻝﹶ} :ﺫﹶﺭﻭﻧِﻲ ﻣﺎ ﺗﺮﻛﹾﺘﻜﹸﻢ ،ﻓﹶﺈِﻧﻤﺎ ﻫﻠﹶﻚ ﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻜﹸﻢ ﺑِﻜﹶﺜﹾﺮﺓِ ﺳﺆﺍﻟِﻬِﻢ ﻭﺍﺧﺘِﻠﹶﺎﻓِﻬِﻢ ﻋﻠﹶﻰ ﺃﹶﻧﺒِﻴﺎﺋِﻬِﻢ ،ﻓﹶﺈِﺫﹶﺍ ﻧﻬﻴﺘﻜﹸﻢ ﻋﻦ ﺷﻲﺀٍ ﻓﹶﺎﺟﺘﻨِﺒﻮﻩ ،ﻭﺇِﺫﹶﺍ ﺃﹶﻣﺮﺗﻜﹸﻢ ﺑِﺄﹶﻣﺮٍ ﻓﹶﺄﹾﺗﻮﺍ ﻣِﻨﻪ ﻣﺎ ﺍﺳﺘﻄﹶﻌﺘﻢ .(٢) {ﻓﹶﺄﹶﻣﺮﻫﻢ ﺑِﺎﻟﹾﺈِﻣﺴﺎﻙِ ﻋﻤﺎ ﻟﹶﻢ ﻳﺆﻣﺮﻭﺍ ﺑِﻪِ ،ﻣﻌﻠﱢﻠﹰﺎ ﺑِﺄﹶﻥﱠ ﺳﺒﺐ ﻫﻠﹶﺎﻙِ ﺍﻟﹾﺄﹶﻭﻟِﲔ ﺇِﻧﻤﺎ ﻛﹶﺎﻥﹶ ﻛﹶﺜﹾﺮﺓﹶ ﺍﻟﺴﺆﺍﻝِ ﺛﹸﻢ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻋﻠﹶﻰ ﺍﻟﺮﺳﻞِ ﺑِﺎﻟﹾﻤﻌﺼِﻴﺔِ. ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ
ﺛﹸﻢ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ،ﻣِﻦ ﺍﻟﱠﺬِﻳﻦ ﻳﻘِﺮﻭﻥﹶ ﺑِﻪِ -ﻋﻠﹶﻰ ﻧﻮﻋﻴﻦِ: ﺃﹶﺣﺪﻫﻤﺎ :ﺍﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﺗﻨﺰِﻳﻠِﻪِ. ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺍﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﺗﺄﹾﻭِﻳﻠِﻪِ .ﻭﻛِﻠﹶﺎﻫﻤﺎ ﻓِﻴﻪِ ﺇِﳝﺎﻥﹲ ﺑِﺒﻌﺾٍ ﺩﻭﻥﹶ ﺑﻌﺾٍ. ﻓﹶﺎﻟﹾﺄﹶﻭﻝﹸ ﻛﹶﺎﺧﺘِﻠﹶﺎﻓِﻬِﻢ ﻓِﻲ ﺗﻜﹶﻠﱡﻢِ ﺍﻟﻠﱠﻪِ ﺑِﺎﻟﹾﻘﹸﺮﺁﻥِ ﻭﺗﻨﺰِﻳﻠِﻪِ ،ﻓﹶﻄﹶﺎﺋِﻔﹶﺔﹲ ﻗﹶﺎﻟﹶﺖ :ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺣﺼﻞﹶ ﺑِﻘﹸﺪﺭﺗِﻪِ ﻭﻣﺸِﻴﺌﹶﺘِﻪِ ﻟﹶﻜﹶﻮﻧِﻪِ ﻣﺨﻠﹸﻮﻗﹰﺎ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ﻟﹶﻢ ﻳﻘﹸﻢ ﺑِﻪِ ،ﻭﻃﹶﺎﺋِﻔﹶﺔﹲ ﻗﹶﺎﻟﹶﺖ :ﺑﻞﹾ ﻫﻮ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ﻗﹶﺎﺋِﻢ ﺑِﺬﹶﺍﺗِﻪِ ﻟﹶﻴﺲ ﺑِﻤﺨﻠﹸﻮﻕٍ ،ﻟﹶﻜِﻨﻪ ﻟﹶﺎ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻤﺸِﻴﺌﹶﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ .ﻭﻛﹸﻞﱞ ﻣِﻦ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ ﺟﻤﻌﺖ ﻓِﻲ ﻛﹶﻠﹶﺎﻣِﻬﺎ ﺑﻴﻦ ﺣﻖ ﻭﺑﺎﻃِﻞٍ ،ﻓﹶﺂﻣﻨﺖ ﺑِﺒﻌﺾِ ﺍﻟﹾﺤﻖ ،ﻭﻛﹶﺬﱠﺑﺖ ﺑِﻤﺎ ﺗﻘﹸﻮﻟﹸﻪ ﺍﻟﹾﺄﹸﺧﺮﻯ ﻣِﻦ ﺍﻟﹾﺤﻖ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻣﺖِ ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺇِﻟﹶﻰ ﺫﹶﻟِﻚ. ﻭﺃﹶﻣﺎ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﺗﺄﹾﻭِﻳﻠِﻪِ ،ﺍﻟﱠﺬِﻱ ﻳﺘﻀﻤﻦ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺒﻌﻀِﻪِ ﺩﻭﻥﹶ ﺑﻌﺾٍ ،ﻓﹶﻜﹶﺜِﲑ ،ﻛﹶﻤﺎ ﻓِﻲ ﺣﺪِﻳﺚِ ﻋﻤﺮِﻭ ﺑﻦِ ﺷﻌﻴﺐٍ ،ﻋﻦ ﺃﹶﺑِﻴﻪِ ،ﻋﻦ ﺟﺪﻩِ ،ﻗﹶﺎﻝﹶ} :ﺧﺮﺝ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻋﻠﹶﻰ ﺃﹶﺻﺤﺎﺑِﻪِ ﺫﹶﺍﺕ ﻳﻮﻡٍ ﻭﻫﻢ ﻳﺨﺘﺼِﻤﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻫﺬﹶﺍ ﻳﻨﺰِﻉ ﺑِﺂﻳﺔٍ ﻭﻫﺬﹶﺍ ﻳﻨﺰِﻉ ﺑِﺂﻳﺔٍ ،ﻓﹶﻜﹶﺄﹶﻧﻤﺎ ﻓﹸﻘِﺊﹶ ﻓِﻲ ) (1ﺍﻟﹾﺒﻘﹶﺮﺓِ . ٢١٣ : ) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ) ، (٦٨٥٨ﻣﺴﻠﻢ ﺍﳊﺞ ) ، (١٣٣٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ ) ، (٢٦٧٩ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ) ، (٢٦١٩ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٢ﺃﲪﺪ ). (٥٠٨/٢ ٥٩٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺟﻬِﻪِ ﺣﺐ ﺍﻟﺮﻣﺎﻥِ ،ﻓﹶﻘﹶﺎﻝﹶ " :ﺃﹶﺑِﻬﺬﹶﺍ ﺃﹸﻣِﺮﺗﻢ ؟ ﺃﹶﻡ ﺑِﻬﺬﹶﺍ ﻭﻛﱢﻠﹾﺘﻢ ؟ ﺃﹶﻥﹾ ﺗﻀﺮِﺑﻮﺍ ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪِ ﺑﻌﻀﻪ ﺑِﺒﻌﺾٍ ؟ ﺍﻧﻈﹸﺮﻭﺍ ﻣﺎ ﺃﹸﻣِﺮﺗﻢ ﺑِﻪِ ﻓﹶﺎﺗﺒِﻌﻮﻩ ،ﻭﻣﺎ ﻧﻬِﻴﺘﻢ ﻋﻨﻪ ﻓﹶﺎﻧﺘﻬﻮﺍ{ ) .(٢) (١ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ} :ﻳﺎ ﻗﹶﻮﻡ ﺑِﻬﺬﹶﺍ ﺿﻠﱠﺖِ ﺍﻟﹾﺄﹸﻣﻢ ﻗﹶﺒﻠﹶﻜﹸﻢ ،ﺑِﺎﺧﺘِﻠﹶﺎﻓِﻬِﻢ ﻋﻠﹶﻰ ﺃﹶﻧﺒِﻴﺎﺋِﻬِﻢ ﻭﺿﺮﺑِﻬِﻢِ ﺍﻟﹾﻜِﺘﺎﺏ ﺑﻌﻀﻪ ﺑِﺒﻌﺾٍ ،ﻭﺇِﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻟﹶﻢ ﻳﻨﺰِﻝﹾ ﻟِﺘﻀﺮِﺑﻮﺍ ﺑﻌﻀﻪ ﺑِﺒﻌﺾٍ ،ﻭﻟﹶﻜِﻦ ﻧﺰﻝﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻳﺼﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ،ﻣﺎ ﻋﺮﻓﹾﺘﻢ ﻣِﻨﻪ ﻓﹶﺎﻋﻤﻠﹸﻮﺍ ﺑِﻪِ ،ﻭﻣﺎ ﺗﺸﺎﺑﻪ ﻓﹶﺂﻣِﻨﻮﺍ ﺑِﻪِ{ ) .(٣ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ} :ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺄﹸﻣﻢ ﻗﹶﺒﻠﹶﻜﹸﻢ ﻟﹶﻢ ﻳﻠﹾﻌﻨﻮﺍ ﺣﺘﻰ ﺍﺧﺘﻠﹶﻔﹸﻮﺍ ،ﻭﺇِﻥﱠ ﺍﻟﹾﻤِﺮﺍﺀَ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻛﹸﻔﹾﺮ .(٤) {ﻭﻫﻮ ﺣﺪِﻳﺚﹲ ﻣﺸﻬﻮﺭ ،ﻣﺨﺮﺝ ﻓِﻲ ﺍﻟﹾﻤﺴﺎﻧِﺪِ ﻭﺍﻟﺴﻨﻦِ. ﻭﻗﹶﺪ ﺭﻭﻯ ﺃﹶﺻﻞﹶ ﺍﻟﹾﺤﺪِﻳﺚِ ﻣﺴﻠِﻢ ﻓِﻲ ﺻﺤِﻴﺤِﻪِ ،ﻣِﻦ} ﺣﺪِﻳﺚِ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﺭﺑﺎﺡٍ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِﻱ ،ﺃﹶﻥﱠ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﻋﻤﺮٍﻭ ﻗﹶﺎﻝﹶ :ﻫﺠﺮﺕ ﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
ﻳﻮﻣﺎ ،ﻓﹶﺴﻤِﻊ ﺃﹶﺻﻮﺍﺕ
ﺭﺟﻠﹶﻴﻦِ ﺍﺧﺘﻠﹶﻔﹶﺎ ﻓِﻲ ﺁﻳﺔٍ ،ﻓﹶﺨﺮﺝ ﻋﻠﹶﻴﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻳﻌﺮﻑ ﻓِﻲ ﻭﺟﻬِﻪِ ﺍﻟﹾﻐﻀﺐ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻧﻤﺎ ﻫﻠﹶﻚ ﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻜﹸﻢ ﺑِﺎﺧﺘِﻠﹶﺎﻓِﻬِﻢ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ{ ).(٦) (٥ ﻭﺟﻤِﻴﻊ ﺃﹶﻫﻞِ ﺍﻟﹾﺒِﺪﻉِ ﻣﺨﺘﻠِﻔﹸﻮﻥﹶ ﻓِﻲ ﺗﺄﹾﻭِﻳﻠِﻪِ ،ﻣﺆﻣِﻨﻮﻥﹶ ﺑِﺒﻌﻀِﻪِ ﺩﻭﻥﹶ ﺑﻌﺾٍ ،ﻳﻘِﺮﻭﻥﹶ ﺑِﻤﺎ ﻳﻮﺍﻓِﻖ ﺭﺃﹾﻳﻬﻢ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ،ﻭﻣﺎ ﻳﺨﺎﻟِﻔﹸﻪ :ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﺘﺄﹶﻭﻟﹸﻮﻩ ﺗﺄﹾﻭِﻳﻠﹰﺎ ﻳﺤﺮﻓﹸﻮﻥﹶ ﻓِﻴﻪِ ﺍﻟﹾﻜﹶﻠِﻢ ﻋﻦ ﻣﻮﺍﺿِﻌِﻪِ ،ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ )] (٧ﻫﺬﹶﺍ ﻣﺘﺸﺎﺑِﻪ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﺃﹶﺣﺪ ﻣﻌﻨﺎﻩ ،ﻓﹶﻴﺠﺤﺪﻭﻥﹶ ﻣﺎ ﺃﹶﻧﺰﻟﹶﻪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻣﻌﺎﻧِﻴﻪِ [ ﻭﻫﻮ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﺑِﺬﹶﻟِﻚ ،ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺎﻟﻠﱠﻔﹾﻆِ ﺑِﻠﹶﺎ ﻣﻌﻨﻰ ﻫﻮ ﻣِﻦ ﺟِﻨﺲِ ﺇِﳝﺎﻥِ ﺃﹶﻫﻞِ ﺍﻟﹾﻜِﺘﺎﺏِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ) (1ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٨٥ﺃﲪﺪ ). (١٩٦/٢ ) (2ﺍﳌﺴﻨﺪ ، ٦٨٤٦ ، ٦٨٤٥ :ﺑﻨﺤﻮ ﻫﺬﺍ . ) (3ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ ) ، (٢٦٦٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٨٥ﺃﲪﺪ ). (١٨١/٢ ) (4ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٣ﺃﲪﺪ ). (٣٠٠/٢ ) (5ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ ) ، (٢٦٦٦ﺃﲪﺪ ). (١٩٢/٢ ) (6ﻣﺴﻠﻢ . ٣٠٤ : ٢ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ،ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ٦٨٠١ :ﻭﻫﻮ ﻣﻦ ﺣﺪﻳﺚ " ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ " .ﻭﻛﺎﻥ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻫﻨﺎ " ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ " ،ﻭﻫﻮ ﺧﻄﺄ . ) (7ﰲ ﺍﻷﺻﻞ ) :ﻳﻘﻮﻝ( .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٥٩٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺗﻌﺎﻟﹶﻰ} :
ã@sVtB
.(١) {4 #I‘$xÿó™r& ã@ÏJøts† Í‘$yJÅsø9$# È@sVyJx. $ydqè=ÏJøts† öNs9 §NèO sp1u‘öq-G9$# (#qè=ÏdJãm tûïÏ%©!$#
ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ (٢) {¥’ÎT$tBr& HwÎ) |=»tGÅ3ø9$# šcqßJn=ôètƒ Ÿw tbq•‹ÏiBé& öNåk÷]ÏBur } :ﺃﹶﻱ :ﺇِﻟﱠﺎ ﺗِﻠﹶﺎﻭﺓﹰ ﻣِﻦ ﻏﹶﻴﺮِ ﻓﹶﻬﻢِ ﻣﻌﻨﺎﻩ .ﻭﻟﹶﻴﺲ ﻫﺬﹶﺍ ﻛﹶﺎﻟﹾﻤﺆﻣِﻦِ ﺍﻟﱠﺬِﻱ ﻓﹶﻬِﻢ ﻣﺎ ﻓﹶﻬِﻢ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻓﹶﻌﻤِﻞﹶ ﺑِﻪِ ،ﻭﺍﺷﺘﺒﻪ ﻋﻠﹶﻴﻪِ ﺑﻌﻀﻪ ﻓﹶﻮﻛﹶﻞﹶ ﻋِﻠﹾﻤﻪ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻛﹶﻤﺎ ﺃﹶﻣﺮﻩ ﺍﻟﻨﺒِﻲ r ﺑِﻘﹶﻮﻟِﻪِ} :ﻓﹶﻤﺎ ﻋﺮﻓﹾﺘﻢ ﻣِﻨﻪ ﻓﹶﺎﻋﻤﻠﹸﻮﺍ ﺑِﻪِ ،ﻭﻣﺎ ﺟﻬِﻠﹾﺘﻢ
ﻣِﻨﻪ ﻓﹶﺮﺩﻭﻩ ﺇِﻟﹶﻰ ﻋﺎﻟِﻤِﻪِ{ ) ،" (٣ﻓﹶﺎﻣﺘﺜﹶﻞﹶ ﻣﺎ ﺃﹶﻣﺮ ﺑِﻪِ .r
ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻫﻮ ﺩِﻳﻦ ﺍﻟﻠﱠﻪِ
ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻫﻮ ﺩِﻳﻦ ﺍﻟﻠﱠﻪِ ﻭﻫﻮ ﻭﺍﺣِﺪ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﺍﻟﺴﻤﺎﺀِ ﻗﹶﻮﻟﹸﻪ ) :ﻭﺩِﻳﻦ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﺍﻟﺴﻤﺎﺀِ ﻭﺍﺣِﺪ ،ﻭﻫﻮ ﺩِﻳﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ} :
) .(٤) {3 ÞO»n=ó™M}$# «!$# y‰YÏã šúïÏe$!$# ¨bÎﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(٥) {4 $YYƒÏŠ zN»n=ó™M}$# ãNä3s9 àMŠÅÊu‘ur } :
ﻭﻫﻮ ﺑﻴﻦ] ﺍﻟﹾﻐﻠﹸﻮ ﻭ [ﺍﻟﺘﻘﹾﺼِﲑِ ،ﻭﺑﻴﻦ ﺍﻟﺘﺸﺒِﻴﻪِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ،ﻭﺑﻴﻦ ﺍﻟﹾﺠﺒﺮِ ﻭﺍﻟﹾﻘﹶﺪﺭِ ،ﻭﺑﻴﻦ ﺍﻟﹾﺄﹶﻣﻦِ ﻭﺍﻟﹾﺈِﻳﺎﺱِ (. ﺵ :ﺛﹶﺒﺖ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﺩِﻳﻨﻨﺎ ﻭﺍﺣِﺪ .(٦) {ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
t
ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺇِﻧﺎ ﻣﻌﺎﺷِﺮ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ
Ÿ@t6ø)ム`n=sù $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur
ﻋﺎﻡ ﻓِﻲ ﻛﹸﻞﱢ ﺯﻣﺎﻥٍ ،ﻭﻟﹶﻜِﻦ ﺍﻟﺸﺮﺍﺋِﻊ ﺗﺘﻨﻮﻉ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
Zptã÷ŽÅ° öNä3ZÏB $oYù=yèy_ 9e@ä3Ï9
) (1ﺍﻟﹾﺠﻤﻌﺔِ . ٥ : ) (2ﺍﻟﹾﺒﻘﹶﺮﺓِ . ٧٨ : ) (3ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ ) ، (٢٦٦٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٨٥ﺃﲪﺪ ). (١٨١/٢ ) (4ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ . ١٩ : ) (5ﺍﻟﹾﻤﺎﺋِﺪﺓِ . ٣ : ) (6ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (٣٢٥٩ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (٢٣٦٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ). (٤٦٧٥ ) (7ﺁﻝِ ﻋِﻤﺮﺍﻥﹶ . ٨٥ : ٥٩٤
{çm÷YÏB
)(٧
-
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
.(١) {4 %[`$yg÷YÏBur ]ﻓﹶﺪِﻳﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ[ ) (٢ﻫﻮ ﻣﺎ ﺷﺮﻋﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻟِﻌِﺒﺎﺩِﻩِ ﻋﻠﹶﻰ ﺃﹶﻟﹾﺴِﻨﺔِ ﺭﺳﻠِﻪِ ،ﻭﺃﹸﺻﻮﻝﹸ ﻫﺬﹶﺍ ﺍﻟﺪﻳﻦِ ﻭﻓﹸﺮﻭﻋﻪ ﻣﻮﺭﻭﺛﹶﺔﹲ ﻋﻦِ ﺍﻟﺮﺳﻞِ ،ﻭﻫﻮ ﻇﹶﺎﻫِﺮ ﻏﹶﺎﻳﺔﹶ ﺍﻟﻈﱡﻬﻮﺭِ ،ﻳﻤﻜِﻦ ﻛﹸﻞﱡ ﻣﻤﻴﺰٍ ﻣِﻦ ﺻﻐِﲑٍ ﻭﻛﹶﺒِﲑٍ ،ﻭﻓﹶﺼِﻴﺢٍ ﻭﺃﹶﻋﺠﻤﻲ ،ﻭﺫﹶﻛِﻲ ﻭﺑﻠِﻴﺪٍ -ﺃﹶﻥﹾ ﻳﺪﺧﻞﹶ ﻓِﻴﻪِ ﺑِﺄﹶﻗﹾﺼﺮِ ﺯﻣﺎﻥٍ ،ﻭﺇِﻧﻪ ﻳﻘﹶﻊ ﺍﻟﹾﺨﺮﻭﺝ ﻣِﻨﻪ ﺑِﺄﹶﺳﺮﻉ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻣِﻦ ﺇِﻧﻜﹶﺎﺭِ ﻛﹶﻠِﻤﺔٍ ،ﺃﹶﻭ ﺗﻜﹾﺬِﻳﺐٍ ،ﺃﹶﻭ ﻣﻌﺎﺭﺿﺔٍ ،ﺃﹶﻭ ﻛﹶﺬِﺏٍ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻭِ ﺍﺭﺗِﻴﺎﺏٍ ﻓِﻲ ﻗﹶﻮﻝِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﺃﹶﻭ ﺭﺩ ﻟِﻤﺎ ﺃﹶﻧﺰﻝﹶ ،ﺃﹶﻭ ﺷﻚ ﻓِﻴﻤﺎ ﻧﻔﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻟﺸﻚ ،ﺃﹶﻭ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻓِﻲ ﻣﻌﻨﺎﻩ.
ﺳﻬﻮﻟﹶﺔﹸ ﺗﻌﻠﱡﻢِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ
ﻓﹶﻘﹶﺪ ﺩﻝﱠ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹸ ﻋﻠﹶﻰ ﻇﹸﻬﻮﺭِ ﺩِﻳﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﺳﻬﻮﻟﹶﺔِ ﺗﻌﻠﱡﻤِﻪِ ،ﻭﺃﹶﻧﻪ ﻳﺘﻌﻠﱠﻤﻪ ﺍﻟﹾﻮﺍﻓِﺪ ﺛﹸﻢ ﻳﻮﻟﱢﻲ ﻓِﻲ ﻭﻗﹾﺘِﻪِ .ﻭﺍﺧﺘِﻠﹶﺎﻑ ﺗﻌﻠِﻴﻢِ ﺍﻟﻨﺒِﻲ
r
ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺑِﺤﺴﺐِ ﻣﻦ ﻳﺘﻌﻠﱠﻢ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ
ﺑﻌِﻴﺪ ﺍﻟﹾﻮﻃﹶﻦِ ،ﻛﹶﻀِﻤﺎﻡِ ﺑﻦِ ﺛﹶﻌﻠﹶﺒﺔﹶ ﺍﻟﻨﺠﺪِﻱ ،ﻭﻭﻓﹾﺪِ ﻋﺒﺪِ ﺍﻟﹾﻘﹶﻴﺲِ ،ﻋﻠﱠﻤﻬﻢ ﻣﺎ ﻟﹶﺎ ﻳﺴﻌﻬﻢ ﺟﻬﻠﹸﻪ ،ﻣﻊ ﻋِﻠﹾﻤِﻪِ ﺃﹶﻥﱠ ﺩِﻳﻨﻪ ﺳﻴﻨﺘﺸِﺮ ﻓِﻲ ﺍﻟﹾﺂﻓﹶﺎﻕِ ،ﻭﻳﺮﺳِﻞﹸ ﺇِﻟﹶﻴﻬِﻢ ﻣﻦ ﻳﻔﹶﻘﱢﻬﻬﻢ ﻓِﻲ ﺳﺎﺋِﺮِ ﻣﺎ ﻳﺤﺘﺎﺟﻮﻥﹶ ﺇِﻟﹶﻴﻪِ، ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺮِﻳﺐ ﺍﻟﹾﻮﻃﹶﻦِ ﻳﻤﻜِﻨﻪ ﺍﻟﹾﺈِﺗﻴﺎﻥﹸ ﻛﹸﻞﱠ ﻭﻗﹾﺖٍ ،ﺑِﺤﻴﺚﹸ ﻳﺘﻌﻠﱠﻢ ﻋﻠﹶﻰ ﺍﻟﺘﺪﺭِﻳﺞِ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﻗﹶﺪ ﻋﻠِﻢ ﻓِﻴﻪِ ﺃﹶﻧﻪ ﻗﹶﺪ ﻋﺮﻑ ﻣﺎ ﻟﹶﺎ ﺑﺪ ﻣِﻨﻪ - ﺃﹶﺟﺎﺑﻪ ﺑِﺤﺴﺐِ ﺣﺎﻟِﻪِ ﻭﺣﺎﺟﺘِﻪِ ﻋﻠﹶﻰ ﻣﺎ ﺗﺪﻝﱡ ﻗﹶﺮِﻳﻨﺔﹸ ﺣﺎﻝِ ﺍﻟﺴﺎﺋِﻞِ ،ﻛﹶﻘﹶﻮﻟِﻪِ} :ﻗﹸﻞﹾ ﺁﻣﻨﺖ ﺑِﺎﻟﻠﱠﻪِ ﺛﹸﻢ ﺍﺳﺘﻘِﻢ.(٣) { ﻭﺃﹶﻣﺎ ﻣﻦ ﺷﺮﻉ ﺩِﻳﻨﺎ ﻟﹶﻢ ﻳﺄﹾﺫﹶﻥﹾ ﺑِﻪِ ﺍﻟﻠﱠﻪ ،ﻓﹶﻤﻌﻠﹸﻮﻡ ﺃﹶﻥﱠ ﺃﹸﺻﻮﻟﹶﻪ ﺍﻟﹾﻤﺴﺘﻠﹾﺰِﻣﺔﹶ ﻟﹶﻪ ﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﻨﻘﹸﻮﻟﹶﺔﹰ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﻭﻟﹶﺎ ﻋﻦ ﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﻤﺮﺳﻠِﲔ ،ﺇِﺫﹾ ﻫﻮ ﺑﺎﻃِﻞﹲ ،ﻭﻣﻠﹾﺰﻭﻡ ﺍﻟﹾﺒﺎﻃِﻞِ ﺑﺎﻃِﻞﹲ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﻟﹶﺎﺯِﻡ ﺍﻟﹾﺤﻖ ﺣﻖ.
) (1ﺍﻟﹾﻤﺎﺋِﺪﺓِ . ٤٨ : ) (2ﰲ ﺍﻷﺻﻞ ) :ﻓﺎﻟﺪﻳﻦ( .ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ) (3ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٨ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٣٩٧٢ﺃﲪﺪ ) ، (٤١٣/٣ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ). (٢٧١٠ ٥٩٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﹾﻐﻠﹸﻮ ﻭﺍﻟﺘ ﹾﻘﺼِﲑِ ﻭﻗﹶﻮﻟﹸﻪ " :ﺑﻴﻦ ﺍﻟﹾﻐﻠﹸﻮ ﻭﺍﻟﺘﻘﹾﺼِﲑِ " -ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} : .(١) {ÈdYysø9$# uŽö•xî öNà6ÏZƒÏŠﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ ö@è%
¨@ymr& !$tB ÏM»t6Íh‹sÛ (#qãBÌh•ptéB Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ
4 $Y7Íh‹sÛ Wx»n=ym ª!$# ãNä3x%y—u‘ $£JÏB (#qè=ä.ur ÇÑÐÈ tûïωtF÷èßJø9$# •=Ïtä† Ÿw ©!$# žcÎ) 4 (#ÿr߉tG÷ès? Ÿwur öNä3s9 ª!$#
.(٢) {ÇÑÑÈ šcqãZÏB÷sãB ¾ÏmÎ/ OçFRr& ü“Ï%©!$# ©!$# (#qà)¨?$#ur ﻭﻓِﻲ ﺍﻟﺼﺤِﻴﺤﻴﻦِ ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ} :ﺃﹶﻥﱠ ﻧﺎﺳﺎ ﻣِﻦ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ﺳﺄﹶﻟﹸﻮﺍ ﺃﹶﺯﻭﺍﺝ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
r
r
ﻋﻦ ﻋﻤﻠِﻪِ ﻓِﻲ ﺍﻟﺴﺮ ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ :ﻟﹶﺎ ﺁﻛﹸﻞﹸ ﺍﻟﻠﱠﺤﻢ ،ﻭﻗﹶﺎﻝﹶ
ﺑﻌﻀﻬﻢ :ﻟﹶﺎ ﺃﹶﺗﺰﻭﺝ ﺍﻟﻨﺴﺎﺀَ ،ﻭﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ :ﻟﹶﺎ ﺃﹶﻧﺎﻡ ﻋﻠﹶﻰ ﻓِﺮﺍﺵٍ ،ﻓﹶﺒﻠﹶﻎﹶ ﺫﹶﻟِﻚ ﺍﻟﻨﺒِﻲ r ﻓﹶﻘﹶﺎﻝﹶ " :ﻣﺎ ﺑﺎﻝﹸ ﺃﹶﻗﹾﻮﺍﻡٍ ﻳﻘﹸﻮﻝﹸ ﺃﹶﺣﺪﻫﻢ ﻛﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ ؟! ﻟﹶﻜِﻨﻲ ﺃﹶﺻﻮﻡ ﻭﺃﹸ ﹾﻓﻄِﺮ ،ﻭﺃﹶﻧﺎﻡ ﻭﺃﹶﻗﹸﻮﻡ ،ﻭﺁﻛﹸﻞﹸ ﺍﻟﻠﱠﺤﻢ، ﻭﺃﹶﺗﺰﻭﺝ ﺍﻟﻨﺴﺎﺀَ ،ﻓﹶﻤﻦ ﺭﻏِﺐ ﻋﻦ ﺳﻨﺘِﻲ ﻓﹶﻠﹶﻴﺲ ﻣِﻨﻲ{ ) .(٤) (٣ﻭﻓِﻲ ﻏﹶﻴﺮِ ﺍﻟﺼﺤِﻴﺤﻴﻦِ :ﺳﺄﹶﻟﹸﻮﺍ ﻋﻦ ﻋِﺒﺎﺩﺗِﻪِ ﻓِﻲ ﺍﻟﺴﺮ ،ﻓﹶﻜﹶﺄﹶﻧﻬﻢ ﺗﻘﹶﺎﻟﱡﻮﻫﺎ ).(٥ ﻭﺫﹸﻛِﺮ ﻓِﻲ ﺳﺒﺐِ ﻧﺰﻭﻝِ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﻜﹶﺮِﳝﺔِ :ﻋﻦِ ﺍﺑﻦِ ﺟﺮﻳﺞٍ ،ﻋﻦ ﻋِﻜﹾﺮِﻣﺔﹶ ﺃﹶﻥﱠ ﻋﺜﹾﻤﺎﻥﹶ ﺑﻦ ﻣﻈﹾﻌﻮﻥٍ ،ﻭﻋﻠِﻲ ﺑﻦ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩٍ ،ﻭﺍﻟﹾﻤِﻘﹾﺪﺍﺩ ﺑﻦ ﺍﻟﹾﺄﹶﺳﻮﺩِ ،ﻭﺳﺎﻟِﻤﺎ ﻣﻮﻟﹶﻰ ﺃﹶﺑِﻲ
) (1ﺍﻟﹾﻤﺎﺋِﺪﺓِ . ٧٧ : ) (2ﺍﻟﹾﻤﺎﺋِﺪﺓِ . ٨٨ - ٨٧ : ) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻨﻜﺎﺡ ) ، (٤٧٧٦ﻣﺴﻠﻢ ﺍﻟﻨﻜﺎﺡ ) ، (١٤٠١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻨﻜﺎﺡ ) ، (٣٢١٧ﺃﲪﺪ ). (٢٨٥/٣ ) (4ﻣﺴﻠﻢ . ٣٩٤ : ١ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻃﻮﻝ ﻗﻠﻴﻼ . ٩٠ - ٨٩ : ٩ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ،ﺭﻗﻢ ١٣ﺑﺘﺤﻘﻴﻘﻨﺎ .ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ - ١٤٠٩٠ ، ١٣٧٦٣ ، ١٣٥٦٨ :ﻛﻠﻬﻢ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ
ﻣﺎﻟﻚ .ﻭﻗﺪ ﻭﻫﻢ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ،ﻓﺬﻛﺮﻩ ﰲ ﺍﻟﺘﻔﺴﲑ ، ٢١٤ : ٣ﻓﺬﻛﺮ ﺃﻧﻪ " ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﺎﺋﺸﺔ " !
ﻭﻗﻠﺪﻩ ﰲ ﻭﳘﻪ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺸﺎﺭﺡ ،ﻫﻨﺎ .ﻭﻣﺎ ﻭﺟﺪﺗﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻗﻂ ،ﻻ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻻ ﰲ ﻏﲑﳘﺎ ،ﻣﺎ ﺍﺳﺘﻄﻌﺖ . ) (5ﺑﻞ ﻫﺬﻩ ﲟﻌﻨﺎﻫﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ . ٥٩٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺣﺬﹶﻳﻔﹶﺔﹶ ،ﻓِﻲ ﺃﹶﺻﺤﺎﺑِﻪِ ) - (١ﺗﺒﺘﻠﹸﻮﺍ ،ﻓﹶﺠﻠﹶﺴﻮﺍ ﻓِﻲ ﺍﻟﹾﺒﻴﻮﺕِ ،ﻭﺍﻋﺘﺰﻟﹸﻮﺍ ﺍﻟﻨﺴﺎﺀَ ،ﻭﻟﹶﺒِﺴﻮﺍ ﺍﻟﹾﻤﺴﻮﺡ، ﻭﺣﺮﻣﻮﺍ ﻃﹶﻴﺒﺎﺕِ ﺍﻟﻄﱠﻌﺎﻡِ ﻭﺍﻟﻠﱢﺒﺎﺱِ ،ﺇِﻟﱠﺎ ﻣﺎ ﻳﺄﹾﻛﹸﻞﹸ ﻭﻳﻠﹾﺒﺲ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻴﺎﺣﺔِ ﻣِﻦ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ،ﻭﻫﻤﻮﺍ ﺑِﺎﻟِﺎﺧﺘِﺼﺎﺀِ ،ﻭﺃﹶﺟﻤﻌﻮﺍ ﻟِﻘِﻴﺎﻡِ ﺍﻟﻠﱠﻴﻞِ ﻭﺻِﻴﺎﻡِ ﺍﻟﻨﻬﺎﺭِ ،ﻓﹶﻨﺰﻟﹶﺖ} :
(#qãBÌh•ptéB Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ
tûïωtF÷èßJø9$# •=Ïtä† Ÿw ©!$# žcÎ) 4 (#ÿr߉tG÷ès? Ÿwur öNä3s9 ª!$# ¨@ymr& !$tB ÏM»t6Íh‹sÛ
{ÇÑÐÈ
)(٢
ﻳﻘﹸﻮﻝﹸ :ﻟﹶﺎ
ﺗﺴِﲑﻭﺍ ﺑِﻐﻴﺮِ ﺳﻨﺔِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ،ﻳﺮِﻳﺪ ﻣﺎ ﺣﺮﻣﻮﺍ ﻣِﻦ ﺍﻟﻨﺴﺎﺀِ ﻭﺍﻟﻄﱠﻌﺎﻡِ ﻭﺍﻟﻠﱢﺒﺎﺱِ ،ﻭﻣﺎ ﺃﹶﺟﻤﻌﻮﺍ ﻟﹶﻪ ﻣِﻦ ﻗِﻴﺎﻡِ ﺍﻟﻠﱠﻴﻞِ ﻭﺻِﻴﺎﻡِ ﺍﻟﻨﻬﺎﺭِ ،ﻭﻣﺎ ﻫﻤﻮﺍ ﺑِﻪِ ﻣِﻦ ﺍﻟِﺎﺧﺘِﺼﺎﺀِ ،ﻓﹶﻠﹶﻤﺎ ﻧﺰﻟﹶﺖ ﻓِﻴﻬِﻢ ،ﺑﻌﺚﹶ ﺍﻟﻨﺒِﻲ
r
ﺇِﻟﹶﻴﻬِﻢ ،ﻓﹶﻘﹶﺎﻝﹶ} :ﺇِﻥﱠ ﻟِﺄﹶﻧﻔﹸﺴِﻜﹸﻢ ﻋﻠﹶﻴﻜﹸﻢ ﺣﻘﺎ ،ﻭﺇِﻥﱠ ﻟِﺄﹶﻋﻴﻨِﻜﹸﻢ ﺣﻘﺎ ،ﺻﻮﻣﻮﺍ ﻭﺃﹶﻓﹾﻄِﺮﻭﺍ ،ﻭﺻﻠﱡﻮﺍ ﻭﻧﺎﻣﻮﺍ ،ﻓﹶﻠﹶﻴﺲ ﻣِﻨﺎ ﻣﻦ ﺗﺮﻙ ﺳﻨﺘﻨﺎ{ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺍﻟﻠﱠﻬﻢ ﺳﻠﱠﻤﻨﺎ ﻭﺍﺗﺒﻌﻨﺎ ﻣﺎ ﺃﹶﻧﺰﻟﹾﺖ.(٣) ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﺘﺸﺒِﻴﻪِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ
ﻭﻗﹶﻮﻟﹸﻪ " :ﻭﺑﻴﻦ ﺍﻟﺘﺸﺒِﻴﻪِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ " -ﺗﻘﹶﺪﻡ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻳﺤِﺐ ﺃﹶﻥﹾ ﻳﻮﺻﻒ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ،ﻭﺑِﻤﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ ،ﻣِﻦ ﻏﹶﻴﺮِ ﺗﺸﺒِﻴﻪٍ ،ﻓﹶﻠﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﺳﻤﻊ ﻛﹶﺴﻤﻌِﻨﺎ ،ﻭﻟﹶﺎ ﺑﺼﺮ ﻛﹶﺒﺼﺮِﻧﺎ ،ﻭﻧﺤﻮﻩ ،ﻭﻣِﻦ ﻏﹶﻴﺮِ ﺗﻌﻄِﻴﻞٍ ،ﻓﹶﻠﹶﺎ ﻳﻨﻔﹶﻰ ﻋﻨﻪ ﻣﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ،ﺃﹶﻭ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺃﹶﻋﺮﻑ ﺍﻟﻨﺎﺱِ ﺑِﻪِ :ﺭﺳﻮﻟﹸﻪ r ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﺗﻌﻄِﻴﻞﹲ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ. ﻭﻧﻈِﲑ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﻗﹶﻮﻟﹸﻪ " :ﻭﻣﻦ ﻟﹶﻢ ﻳﺘﻮﻕ ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ،ﺯﻝﱠ ﻭﻟﹶﻢ ﻳﺼِﺐِ ﺍﻟﺘﻨﺰِﻳﻪ ." ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻣﺴﺘﻔﹶﺎﺩ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ.(٤) {ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 } : ﻓﹶﻘﹶﻮﻟﹸﻪ} :
Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9
({
)(٥
-ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺸﺒﻬﺔِ ،ﻭﻗﹶﻮﻟﹸﻪ} :
) (1ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ) ١٢٣٤٨ﺷﺎﻛﺮ( " :ﰲ ﺃﺻﺤﺎﺏ " .ﻥ . ) (2ﺍﻟﹾﻤﺎﺋِﺪﺓِ . ٨٧ : ) (3ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻦ ﻋﻜﺮﻣﺔ -ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ ، ٢١٦ : ٣ﻭﻫﻜﺬﺍ ﺑﺪﻭﻥ ﺇﺳﻨﺎﺩ . ) (4ﺍﻟﺸﻮﺭﻯ . ١١ : ) (5ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ٥٩٧
ßìŠÏJ¡¡9$# uqèdur
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
- (١) {ÇÊÊÈ çŽ•ÅÁt7ø9$#ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔِ.
ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﹾﺠﺒﺮِ ﻭﺍﻟﹾﻘﹶﺪﺭِ
ﻭﻗﹶﻮﻟﹸﻪ " :ﻭﺑﻴﻦ ﺍﻟﹾﺠﺒﺮِ ﻭﺍﻟﹾﻘﹶﺪﺭِ " -ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻌﺒﺪ ﻏﹶﻴﺮ ﻣﺠﺒﻮﺭٍ ﻋﻠﹶﻰ ﺃﹶﻓﹾﻌﺎﻟِﻪِ ﻭﺃﹶﻗﹾﻮﺍﻟِﻪِ ،ﻭﺃﹶﻧﻬﺎ ]ﻟﹶﻴﺴﺖ [ﺑِﻤﻨﺰِﻟﹶﺔِ ﺣﺮﻛﹶﺎﺕِ ﺍﻟﹾﻤﺮﺗﻌِﺶِ ﻭﺣﺮﻛﹶﺎﺕِ ﺍﻟﹾﺄﹶﺷﺠﺎﺭِ ﺑِﺎﻟﺮﻳﺎﺡِ ﻭﻏﹶﻴﺮِﻫﺎ ،ﻭﻟﹶﻴﺴﺖ ﻣﺨﻠﹸﻮﻗﹶﺔﹰ ﻟِﻠﹾﻌﺒﺪِ ،ﺑﻞﹾ ﻫِﻲ ﻓِﻌﻞﹸ ﺍﻟﹾﻌﺒﺪِ ﻭﻛﹶﺴﺒﻪ ﻭﺧﻠﹾﻖ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ. ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻣﻦِ ﻭﺍﻟﹾﻴﺄﹾﺱِ
ﻭﻗﹶﻮﻟﹸﻪ " :ﻭﺑﻴﻦ ﺍﻟﹾﺄﹶﻣﻦِ ﻭﺍﻟﹾﺈِﻳﺎﺱِ " -ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﺃﹶﻧﻪ ﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻌﺒﺪ ﺧﺎﺋِﻔﹰﺎ ﻣِﻦ ﻋﺬﹶﺍﺏِ ﺭﺑﻪِ ،ﺭﺍﺟِﻴﺎ ﺭﺣﻤﺘﻪ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﺨﻮﻑ ﻭﺍﻟﺮﺟﺎﺀَ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺍﻟﹾﺠﻨﺎﺣﻴﻦِ ﻟِﻠﹾﻌﺒﺪِ ،ﻓِﻲ ﺳﻴﺮِﻩِ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺍﻟﺪﺍﺭِ ﺍﻟﹾﺂﺧِﺮﺓِ.
ﺍﻟﹾﺒﺮﺍﺀَﺓﹸ ﻣِﻦ ﺍﻟﹾﻔِﺮﻕِ ﺍﻟﻀﺎﻟﱠﺔِ
ﻗﹶﻮﻟﹸﻪ ) :ﻓﹶﻬﺬﹶﺍ ﺩِﻳﻨﻨﺎ ﻭﺍﻋﺘِﻘﹶﺎﺩﻧﺎ ﻇﹶﺎﻫِﺮﺍ ﻭﺑﺎﻃِﻨﺎ ،ﻭﻧﺤﻦ ﺑﺮﺁﺀُ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻣِﻦ ﻛﹸﻞﱢ ﻣﻦ ﺧﺎﻟﹶﻒ ﺍﻟﱠﺬِﻱ ﺫﹶﻛﹶﺮﻧﺎﻩ ﻭﺑﻴﻨﺎﻩ ،ﻭﻧﺴﺄﹶﻝﹸ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻥﹾ ﻳﺜﹶﺒﺘﻨﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﻳﺨﺘِﻢ ﻟﹶﻨﺎ ﺑِﻪِ، ﻭﻳﻌﺼِﻤﻨﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﻫﻮﺍﺀِ ﺍﻟﹾﻤﺨﺘﻠِﻔﹶﺔِ ،ﻭﺍﻟﹾﺂﺭﺍﺀِ ﺍﻟﹾﻤﺘﻔﹶﺮﻗﹶﺔِ ،ﻭﺍﻟﹾﻤﺬﹶﺍﻫِﺐِ ﺍﻟﺮﺩِﻳﺔِ ،ﻣِﺜﹾﻞِ ﺍﻟﹾﻤﺸﺒﻬﺔِ، ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻭﺍﻟﹾﺠﻬﻤِﻴﺔِ ،ﻭﺍﻟﹾﺠﺒﺮِﻳﺔِ ،ﻭﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ،ﻭﻏﹶﻴﺮِﻫِﺎ ،ﻣِﻦ ﺍﻟﱠﺬِﻳﻦ ﺧﺎﻟﹶﻔﹸﻮﺍ ﺍﻟﺴﻨﺔﹶ ﻭﺍﻟﹾﺠﻤﺎﻋﺔﹶ، ﻭﺣﺎﻟﹶﻔﹸﻮﺍ ﺍﻟﻀﻠﹶﺎﻟﹶﺔﹶ ،ﻭﻧﺤﻦ ﻣِﻨﻬﻢ ﺑﺮﺁﺀُ ،ﻭﻫﻢ ﻋِﻨﺪﻧﺎ ﺿﻠﱠﺎﻝﹲ ﻭﺃﹶﺭﺩِﻳﺎﺀُ .ﻭﺑِﺎﻟﻠﱠﻪِ ﺍﻟﹾﻌِﺼﻤﺔﹸ ﻭﺍﻟﺘﻮﻓِﻴﻖ.( ﺵ :ﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺑِﻘﹶﻮﻟِﻪِ " :ﻓﹶﻬﺬﹶﺍ " ﺇِﻟﹶﻰ ﻛﹸﻞﱢ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺃﹶﻭﻝِ ﺍﻟﹾﻜِﺘﺎﺏِ ﺇِﻟﹶﻰ ﻫﻨﺎ .ﻭﺍﻟﹾﻤﺸﺒﻬﺔﹸ: ﻫﻢ ﺍﻟﱠﺬِﻳﻦ ﺷﺒﻬﻮﺍ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﹾﺨﻠﹾﻖِ ﻓِﻲ ﺻِﻔﹶﺎﺗِﻪِ ،ﻭﻗﹶﻮﻟﹸﻬﻢ ﻋﻜﹾﺲ ﻗﹶﻮﻝِ ﺍﻟﻨﺼﺎﺭﻯ ،ﺷﺒﻬﻮﺍ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ - ﻭﻫﻮ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ - ﺑِﺎﻟﹾﺨﺎﻟِﻖِ ﻭﺟﻌﻠﹸﻮﻩ ﺇِﻟﹶﻬﺎ ،ﻭﻫﺆﻟﹶﺎﺀِ ﺷﺒﻬﻮﺍ ﺍﻟﹾﺨﺎﻟِﻖ ﺑِﺎﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻛﹶﺪﺍﻭﺩ ﺍﻟﹾﺠﻮﺍﺭِﺑِﻲ ﻭﺃﹶﺷﺒﺎﻫِﻪِ.
ﺨﻤﺴﺔﹸ ﺃﹸﺻﻮﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺍﻟﹾ
ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ :ﻫﻢ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪٍ ،ﻭﻭﺍﺻِﻞﹸ ﺑﻦ ﻋﻄﹶﺎﺀٍ ﺍﻟﹾﻐﺰﺍﻝﹸ ﻭﺃﹶﺻﺤﺎﺑﻬﻤﺎ ،ﺳﻤﻮﺍ ﺑِﺬﹶﻟِﻚ ﻟﹶﻤﺎ
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ . ١١ : ٥٩٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻋﺘﺰﻟﹸﻮﺍ ﺍﻟﹾﺠﻤﺎﻋﺔﹶ ﺑﻌﺪ ﻣﻮﺕِ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﺒﺼﺮِﻱ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ،ﻓِﻲ ﺃﹶﻭﺍﺋِﻞِ ﺍﻟﹾﻤِﺎﺋﹶﺔِ ﺍﻟﺜﱠﺎﻧِﻴﺔِ ،ﻭﻛﹶﺎﻧﻮﺍ ﻳﺠﻠِﺴﻮﻥﹶ ﻣﻌﺘﺰِﻟِﲔ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﻗﹶﺘﺎﺩﺓﹸ ﻭﻏﹶﻴﺮﻩ :ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ. ﻭﻗِﻴﻞﹶ :ﺇِﻥﱠ ﻭﺍﺻِﻞﹶ ﺑﻦ ﻋﻄﹶﺎﺀٍ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻭﺿﻊ ﺃﹸﺻﻮﻝﹶ ﻣﺬﹾﻫﺐِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻭﺗﺎﺑﻌﻪ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪٍ ﺗِﻠﹾﻤِﻴﺬﹸ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﺒﺼﺮِﻱ ،ﻓﹶﻠﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺯﻣﻦ ﻫﺎﺭﻭﻥﹶ ﺍﻟﺮﺷِﻴﺪِ ﺻﻨﻒ ﻟﹶﻬﻢ ﺃﹶﺑﻮ ﺍﻟﹾﻬﺬﹶﻳﻞِ ﻛِﺘﺎﺑﻴﻦِ، ﻭﺑﻴﻦ ﻣﺬﹾﻫﺒﻬﻢ ،ﻭﺑﻨﻰ ﻣﺬﹾﻫﺒﻬﻢ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﹾﺨﻤﺴﺔِ ،ﺍﻟﱠﺘِﻲ ﺳﻤﻮﻫﺎ :ﺍﻟﹾﻌﺪﻝﹶ ،ﻭﺍﻟﺘﻮﺣِﻴﺪ، ﻭﺇِﻧﻔﹶﺎﺫﹶ ﺍﻟﹾﻮﻋِﻴﺪِ ،ﻭﺍﻟﹾﻤﻨﺰِﻟﹶﺔﹶ ﺑﻴﻦ ﺍﻟﹾﻤﻨﺰِﻟﹶﺘﻴﻦِ ،ﻭﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ﻭﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﹾﻤﻨﻜﹶﺮِ ! ﻭﻟﹶﺒﺴﻮﺍ ﻓِﻴﻬﺎ ﺍﻟﹾﺤﻖ ﺑِﺎﻟﹾﺒﺎﻃِﻞِ ،ﺇِﺫﹾ ﺷﺄﹾﻥﹸ ﺍﻟﹾﺒِﺪﻉِ ﻫﺬﹶﺍ ،ﺍﺷﺘِﻤﺎﻟﹸﻬﺎ ﻋﻠﹶﻰ ﺣﻖ ﻭﺑﺎﻃِﻞٍ. ﻭﻫﻢ ﻣﺸﺒﻬﺔﹸ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ؛ ﻟِﺄﹶﻧﻬﻢ ﻗﹶﺎﺳﻮﺍ ﺃﹶﻓﹾﻌﺎﻝﹶ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﺃﹶﻓﹾﻌﺎﻝِ ﻋِﺒﺎﺩِﻩِ ،ﻭﺟﻌﻠﹸﻮﺍ ﻣﺎ ﻳﺤﺴﻦ ﻣِﻦ ﺍﻟﹾﻌِﺒﺎﺩِ ﻳﺤﺴﻦ ﻣِﻨﻪ ،ﻭﻣﺎ ﻳﻘﹾﺒﺢ ﻣِﻦ ﺍﻟﹾﻌِﺒﺎﺩِ ﻳﻘﹾﺒﺢ ﻣِﻨﻪ ! ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻳﺠِﺐ ﻋﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﻛﹶﺬﹶﺍ ،ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﻟﹶﻪ ﺃﹶﻥﹾ ﻳﻔﹾﻌﻞﹶ ﻛﹶﺬﹶﺍ ،ﺑِﻤﻘﹾﺘﻀﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﻘِﻴﺎﺱِ ﺍﻟﹾﻔﹶﺎﺳِﺪِ !! ﻓﹶﺈِﻥﱠ ﺍﻟﺴﻴﺪ ﻣِﻦ ﺑﻨِﻲ ﺁﺩﻡ ﻟﹶﻮ ﺭﺃﹶﻯ ﻋﺒِﻴﺪﻩ ﺗﺰﻧِﻲ ﺑِﺈِﻣﺎﺋِﻪِ ﻭﻟﹶﺎ ﻳﻤﻨﻌﻬﻢ ﻣِﻦ ﺫﹶﻟِﻚ ﻟﹶﻌﺪ ﺇِﻣﺎ ﻣﺴﺘﺤﺴِﻨﺎ ﻟِﻠﹾﻘﹶﺒِﻴﺢِ ،ﻭﺇِﻣﺎ ﻋﺎﺟِﺰﺍ، ﻓﹶﻜﹶﻴﻒ ﻳﺼِﺢ ﻗِﻴﺎﺱ ﺃﹶﻓﹾﻌﺎﻟِﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﺃﹶﻓﹾﻌﺎﻝِ ﻋِﺒﺎﺩِﻩِ ؟! ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻣﺒﺴﻮﻁﹲ ﻓِﻲ ﻣﻮﺿِﻌِﻪِ. ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﻌﺪﻝﹸ ،ﻓﹶﺴﺘﺮﻭﺍ ﺗﺤﺘﻪ ﻧﻔﹾﻲ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻭﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﺨﻠﹸﻖ ﺍﻟﺸﺮ ﻭﻟﹶﺎ ﻳﻘﹾﻀِﻲ ﺑِﻪِ ،ﺇِﺫﹾ ﻟﹶﻮ ﺧﻠﹶﻘﹶﻪ ﺛﹸﻢ ﻳﻌﺬﱢﺑﻬﻢ ﻋﻠﹶﻴﻪِ ﻳﻜﹸﻮﻥﹸ ﺫﹶﻟِﻚ ﺟﻮﺭﺍ !! ﻭﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻋﺎﺩِﻝﹲ ﻟﹶﺎ ﻳﺠﻮﺭ .ﻭﻳﻠﹾﺰﻣﻬﻢ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﺻﻞِ ﺍﻟﹾﻔﹶﺎﺳِﺪِ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﻣﻠﹾﻜِﻪِ ﻣﺎ ﻟﹶﺎ ﻳﺮِﻳﺪﻩ ،ﻓﹶﻴﺮِﻳﺪ ﺍﻟﺸﻲﺀَ ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ، ﻭﻟﹶﺎﺯِﻣﻪ ﻭﺻﻔﹸﻪ ﺑِﺎﻟﹾﻌﺠﺰِ ! ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﹶﻟِﻚ. ﻭﺃﹶﻣﺎ ﺍﻟﺘﻮﺣِﻴﺪ ﻓﹶﺴﺘﺮﻭﺍ ﺗﺤﺘﻪ ﺍﻟﹾﻘﹶﻮﻝﹶ ﺑِﺨﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﺇِﺫﹾ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ ﻟﹶﺰِﻡ ﺗﻌﺪﺩ ﺍﻟﹾﻘﹸﺪﻣﺎﺀِ !! ﻭﻳﻠﹾﺰﻣﻬﻢ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝِ ﺍﻟﹾﻔﹶﺎﺳِﺪِ ﺃﹶﻥﱠ ﻋِﻠﹾﻤﻪ ﻭﻗﹸﺪﺭﺗﻪ ﻭﺳﺎﺋِﺮ ﺻِﻔﹶﺎﺗِﻪِ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ،ﺃﹶﻭِ ﺍﻟﺘﻨﺎﻗﹸﺾ.! ﻭﺃﹶﻣﺎ ﺍﻟﹾﻮﻋِﻴﺪ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺇِﺫﹶﺍ ﺃﹶﻭﻋﺪ ﺑﻌﺾ ﻋﺒِﻴﺪِﻩِ ﻭﻋِﻴﺪﺍ ﻓﹶﻠﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌﺬﱢﺑﻬﻢ ﻭﻳﺨﻠِﻒ ﻭﻋِﻴﺪﻩ ،ﻟِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﺨﻠِﻒ ﺍﻟﹾﻤِﻴﻌﺎﺩ ،ﻓﹶﻠﹶﺎ ﻳﻌﻔﹸﻮ ﻋﻤﻦ ﻳﺸﺎﺀُ ،ﻭﻟﹶﺎ ﻳﻐﻔِﺮ ﻟِﻤﻦ ﻳﺮِﻳﺪ ،ﻋِﻨﺪﻫﻢ.!! ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﻨﺰِﻟﹶﺔﹸ ﺑﻴﻦ ﺍﻟﹾﻤﻨﺰِﻟﹶﺘﻴﻦِ ،ﻓﹶﻌِﻨﺪﻫﻢ ﺃﹶﻥﱠ ﻣﻦِ ﺍﺭﺗﻜﹶﺐ ﻛﹶﺒِﲑﺓﹰ ﻳﺨﺮﺝ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻟﹶﺎ ﻳﺪﺧﻞﹸ ٥٩٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓِﻲ ﺍﻟﹾﻜﹸﻔﹾﺮِ !!. ﻭﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ،ﻓﹶﻬﻮ ﺃﹶﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﻋﻠﹶﻴﻨﺎ ﺃﹶﻥﹾ ﻧﺄﹾﻣﺮ ﻏﹶﻴﺮﻧﺎ ﺑِﻤﺎ ﺃﹸﻣِﺮﻧﺎ ﺑِﻪِ ،ﻭﺃﹶﻥﹾ ﻧﻠﹾﺰِﻣﻪ ﺑِﻤﺎ ﻳﻠﹾﺰ ﻣﻨﺎ ،ﻭﺫﹶﻟِﻚ ﻫﻮ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ﻭﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﹾﻤﻨﻜﹶﺮِ ،ﻭﺿﻤﻨﻮﻩ ﺃﹶﻧﻪ ﻳﺠﻮﺯ ﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﺑِﺎﻟﹾﻘِﺘﺎﻝِ ﺇِﺫﹶﺍ ﺟﺎﺭﻭﺍ !! ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺟﻮﺍﺏ ﻫﺬِﻩِ ﺍﻟﺸﺒﻪِ ﺍﻟﹾﺨﻤﺲِ ﻓِﻲ ﻣﻮﺍﺿِﻌِﻬﺎ. ﻭﻋِﻨﺪﻫﻢ ﺃﹶﻥﱠ ﺍﻟﺘﻮﺣِﻴﺪ ﻭﺍﻟﹾﻌﺪﻝﹶ ﻣِﻦ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﺻِﺤﺔﹸ ﺍﻟﺴﻤﻊِ ﺇِﻟﱠﺎ ﺑﻌﺪﻫﺎ، ﻭﺇِﺫﹶﺍ ﺍﺳﺘﺪﻟﱡﻮﺍ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺑِﺄﹶﺩِﻟﱠﺔٍ ﺳﻤﻌِﻴﺔٍ ،ﺇِﻧﻤﺎ ﻳﺬﹾﻛﹸﺮﻭﻧﻬﺎ ﻟِﻠِﺎﻋﺘِﻀﺎﺩِ ﺑِﻬﺎ ،ﻟﹶﺎ ﻟِﻠِﺎﻋﺘِﻤﺎﺩِ ﻋﻠﹶﻴﻬﺎ ،ﻓﹶﻬﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻟﹶﺎ ﻧﺜﹾﺒِﺖ ﻫﺬِﻩِ ﺑِﺎﻟﺴﻤﻊِ ،ﺑﻞِ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﻬﺎ ﻣﺘﻘﹶﺪﻡ ﻋﻠﹶﻰ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺼِﺤﺔِ ﺍﻟﻨﻘﹾﻞِ ! ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﻟﹶﺎ ﻳﺬﹾﻛﹸﺮﻫﺎ ﻓِﻲ ﺍﻟﹾﺄﹸﺻﻮﻝِ ،ﺇِﺫﹾ ﻟﹶﺎ ﻓﹶﺎﺋِﺪﺓﹶ ﻓِﻴﻬﺎ ﻋِﻨﺪﻫﻢ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺬﹾﻛﹸﺮﻫﺎ ﻟِﻴﺒﻴﻦ ﻣﻮﺍﻓﹶﻘﹶﺔﹶ ﺍﻟﺴﻤﻊِ ﻟِﻠﹾﻌﻘﹾﻞِ ،ﻭﻟِﺈِﻳﻨﺎﺱِ ﺍﻟﻨﺎﺱِ ﺑِﻬﺎ ،ﻟﹶﺎ ﻟِﻠِﺎﻋﺘِﻤﺎﺩِ ﻋﻠﹶﻴﻬﺎ ! ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻭﺍﻟﹾﺤﺪِﻳﺚﹸ ﻓِﻴﻪِ ﻋِﻨﺪﻫﻢ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺍﻟﺸﻬﻮﺩِ ﺍﻟﺰﺍﺋِﺪﻳﻦِ ﻋﻠﹶﻰ ﺍﻟﻨﺼﺎﺏِ ! ﻭﺍﻟﹾﻤﺪﺩِ ﺍﻟﻠﱠﺎﺣِﻖِ ﺑِﻌﺴﻜﹶﺮٍ ﻣﺴﺘﻐﻦٍ ﻋﻨﻬﻢ ! ﻭﺑِﻤﻨﺰِﻟﹶﺔِ ﻣﻦ ﻳﺘﺒِﻊ ﻫﻮﺍﻩ ﻭﺍﺗﻔﹶﻖ ﺃﹶﻥﱠ ﺍﻟﺸﺮﻉ ﻣﺎ ﻳﻬﻮﺍﻩ !! ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﻌﺰِﻳﺰِ :ﻟﹶﺎ ﺗﻜﹸﻦ ﻣِﻤﻦ ﻳﺘﺒِﻊ ﺍﻟﹾﺤﻖ ﺇِﺫﹶﺍ ﻭﺍﻓﹶﻖ ﻫﻮﺍﻩ ،ﻭﻳﺨﺎﻟِﻔﹸﻪ ﺇِﺫﹶﺍ ﺧﺎﻟﹶﻒ ﻫﻮﺍﻩ ،ﻓﹶﺈِﺫﹰﺍ ﺃﹶﻧﺖ ﻟﹶﺎ ﺗﺜﹶﺎﺏ ﻋﻠﹶﻰ ﻣﺎ ﻭﺍﻓﹶﻘﹾﺘﻪ ﻣِﻦ ﺍﻟﹾﺤﻖ، ﻭﺗﻌﺎﻗﹶﺐ ﻋﻠﹶﻰ ﻣﺎ ﺗﺮﻛﹾﺘﻪ ﻣِﻨﻪ ،ﻟِﺄﹶﻧﻚ ﺇِﻧﻤﺎ ﺍﺗﺒﻌﺖ ﻫﻮﺍﻙ ﻓِﻲ ﺍﻟﹾﻤﻮﺿِﻌﻴﻦِ .ﻭﻛﹶﻤﺎ ﺃﹶﻥﱠ " ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﺑِﺎﻟﻨﻴﺎﺕِ ،ﻭﺇِﻧﻤﺎ ﻟِﻜﹸﻞﱢ ﺍﻣﺮِﺉٍ ﻣﺎ ﻧﻮﻯ " ،ﻭﺍﻟﹾﻌﻤﻞﹸ ﻳﺘﺒﻊ ﻗﹶﺼﺪ ﺻﺎﺣِﺒِﻪِ ﻭﺇِﺭﺍﺩﺗﻪ ،ﻓﹶﺎﻟِﺎﻋﺘِﻘﹶﺎﺩ ﺍﻟﹾﻘﹶﻮِﻱ ﻳﺘﺒﻊ ﺃﹶﻳﻀﺎ ﻋِﻠﹾﻢ ﺫﹶﻟِﻚ ﻭﺗﺼﺪِﻳﻘﹶﻪ ،ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺗﺎﺑِﻌﺎ ﻟِﻠﹾﺈِﳝﺎﻥِ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﹾﻌﻤﻞﹶ ﺍﻟﺼﺎﻟِﺢ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻋﻦ ﻧِﻴﺔٍ ﺻﺎﻟِﺤﺔٍ ﻛﹶﺎﻥﹶ ﺻﺎﻟِﺤﺎ ،ﻭﺇِﻟﱠﺎ ﻓﹶﻠﹶﺎ ،ﻓﹶﻘﹶﻮﻝﹸ ﺃﹶﻫﻞِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﺘﺎﺑِﻊ ﻟِﻐﻴﺮِ ﺍﻟﹾﺈِﳝﺎﻥِ، ﻛﹶﻌﻤﻞِ ﺃﹶﻫﻞِ ﺍﻟﺼﻠﹶﺎﺡِ ﺍﻟﺘﺎﺑِﻊِ ﻟِﻐﻴﺮِ ﻗﹶﺼﺪِ ﺃﹶﻫﻞِ ﺍﻟﺼﻠﹶﺎﺡِ .ﻭﻓِﻲ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺯﻧﺎﺩِﻗﹶﺔﹲ ﻛﹶﺜِﲑﺓﹲ ،ﻭﻓِﻴﻬِﻢ ﻣﻦ ﺿﻞﱠ ﺳﻌﻴﻬﻢ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﻳﺤﺴﺒﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻳﺤﺴِﻨﻮﻥﹶ ﺻﻨﻌﺎ. ﺍﻟﹾﺠ ﻬﻤِﻴﺔﹸ ﻭﺃﹶﺻﻞﹸ ﻣﺬﹾﻫﺒِﻬِﻢ
ﻭﺍﻟﹾﺠﻬﻤِﻴﺔﹸ :ﻫﻢ ﺍﻟﹾﻤﻨﺘﺴِﺒﻮﻥﹶ ﺇِﻟﹶﻰ ﺟﻬﻢِ ﺑﻦِ ﺻﻔﹾﻮﺍﻥﹶ ﺍﻟﺴﻤﺮﻗﹶﻨﺪِﻱ (١) ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﻇﹾﻬﺮ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﻭﺍﻟﺘﻌﻄِﻴﻞﹶ ،ﻭﻫﻮ ﺃﹶﺧﺬﹶ ﺫﹶﻟِﻚ ﻋﻦِ ﺍﻟﹾﺠﻌﺪِ ﺑﻦِ ﺩِﺭﻫﻢٍ ،ﺍﻟﱠﺬِﻱ ﺿﺤﻰ ﺑِﻪِ ﺧﺎﻟِﺪ ﺑﻦ ﻋﺒﺪِ
) (1ﰲ ﺍﳌﻄﺒﻮﻋﺔ " ﺍﻟﺘﺮﻣﺬﻱ " .ﻭﺍﻧﻈﺮﻱ ﻣﺎ ﻣﻀﻰ ﺹ . ٤٣٩ - ٤٣٨ : ٦٠٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻘﹶﺴﺮِﻱ ﺑِﻮﺍﺳِﻂﹶ ،ﻓﹶﺈِﻧﻪ ﺧﻄﹶﺐ ﺍﻟﻨﺎﺱ ﻓِﻲ ﻳﻮﻡِ ﻋِﻴﺪِ ﺍﻟﹾﺄﹶﺿﺤﻰ ،ﻭﻗﹶﺎﻝﹶ :ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﺿﺤﻮﺍ ﺗﻘﹶﺒﻞﹶ ﺍﻟﻠﱠﻪ ﺿﺤﺎﻳﺎﻛﹸﻢ ،ﻓﹶﺈِﻧﻲ ﻣﻀﺢ ﺑِﺎﻟﹾﺠﻌﺪِ ﺑﻦِ ﺩِﺭﻫﻢٍ ،ﺇِﻧﻪ ﺯﻋﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻢ ﻳﺘﺨِﺬﹾ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻠﹰﺎ ﻭﻟﹶﻢ ﻳﻜﹶﻠﱢﻢ ﻣﻮﺳﻰ ﺗﻜﹾﻠِﻴﻤﺎ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻳﻘﹸﻮﻝﹸ ﺍﻟﹾﺠﻌﺪ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ ! ﺛﹸﻢ ﻧﺰﻝﹶ ﻓﹶﺬﹶﺑﺤﻪ .ﻭﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺑﻌﺪ ﺍﺳﺘِﻔﹾﺘﺎﺀِ ﻋﻠﹶﻤﺎﺀِ ﺯﻣﺎﻧِﻪِ ،ﻭﻫﻢ ﺍﻟﺴﻠﹶﻒ ﺍﻟﺼﺎﻟِﺢ ﺭﺣِﻤﻬﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ. ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺠﻬﻢ ﺑﻌﺪﻩ ﺑِﺨﺮﺍﺳﺎﻥﹶ ،ﻓﹶﺄﹶﻇﹾﻬﺮ ﻣﻘﹶﺎﻟﹶﺘﻪ ﻫﻨﺎﻙ ،ﻭﺗﺒِﻌﻪ ﻋﻠﹶﻴﻬﺎ ﻧﺎﺱ ،ﺑﻌﺪ ﺃﹶﻥﹾ ﺗﺮﻙ ﺍﻟﺼﻠﹶﺎﺓﹶ ﺃﹶﺭﺑﻌِﲔ ﻳﻮﻣﺎ ﺷﻜﺎ ﻓِﻲ ﺭﺑﻪِ ! ﻭﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﻟِﻤﻨﺎﻇﹶﺮﺗِﻪِ ﻗﹶﻮﻣﺎ ﻣِﻦ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ،ﻳﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ ﺍﻟﺴﻤﻨِﻴﺔﹸ] ،ﻣِﻦ [ﻓﹶﻠﹶﺎﺳِﻔﹶﺔِ ﺍﻟﹾﻬِﻨﺪِ ،ﺍﻟﱠﺬِﻳﻦ ﻳﻨﻜِﺮﻭﻥﹶ ﻣِﻦ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣﺎ ﺳِﻮﻯ ﺍﻟﹾﺤِﺴﻴﺎﺕِ ،ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻪ :ﻫﺬﹶﺍ ﺭﺑﻚ ﺍﻟﱠﺬِﻱ ﺗﻌﺒﺪﻩ] ،ﻫﻞﹾ[
)(١
ﻳﺮﻯ ﺃﹶﻭ ﻳﺸﻢ ﺃﹶﻭ ﻳﺬﹶﺍﻕ ﺃﹶﻭ ﻳﻠﹾﻤﺲ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﻟﹶﺎ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻫﻮ
ﻣﻌﺪﻭﻡ !! ﻓﹶﺒﻘِﻲ ﺃﹶﺭﺑﻌِﲔ ﻳﻮﻣﺎ ﻟﹶﺎ ﻳﻌﺒﺪ ﺷﻴﺌﹰﺎ ،ﺛﹸﻢ ﻟﹶﻤﺎ ﺧﻠﹶﺎ ﻗﹶﻠﹾﺒﻪ ﻣِﻦ ﻣﻌﺒﻮﺩٍ ﻳﺆﻟﱢﻬﻪ ،ﻧﻘﹶﺶ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺍﻋﺘِﻘﹶﺎﺩﺍ ﻧﺤﺘﻪ ﻓِﻜﹾﺮﻩ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻧﻪ ﺍﻟﹾﻮﺟﻮﺩ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ !! ﻭﻧﻔﹶﻰ ﺟﻤِﻴﻊ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻭﺍﺗﺼﻞﹶ ﺑِﺎﻟﹾﺠﻌﺪِ. ﻭﻗﹶﺪ ﻗِﻴﻞﹶ :ﺇِﻥﱠ ﺍﻟﹾﺠﻌﺪ ﻛﹶﺎﻥﹶ ﻗﹶﺪِ ﺍﺗﺼﻞﹶ ﺑِﺎﻟﺼﺎﺑِﺌﹶﺔِ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ﻣِﻦ ﺃﹶﻫﻞِ ﺣﺮﺍﻥﹶ ،ﻭﺃﹶﻧﻪ ﺃﹶﻳﻀﺎ ﺃﹶﺧﺬﹶ ﺷﻴﺌﹰﺎ ﻋﻦ ﺑﻌﺾِ ﺍﻟﹾﻴﻬﻮﺩِ ﺍﻟﹾﻤﺤﺮﻓِﲔ ﻟِﺪِﻳﻨِﻬِﻢ ﺍﻟﹾﻤﺘﺼِﻠِﲔ ﺑِﻠﹶﺒِﻴﺪِ ﺑﻦِ ﺍﻟﹾﺄﹶﻋﺼﻢِ ،ﺍﻟﺴﺎﺣِﺮِ ﺍﻟﱠﺬِﻱ ﺳﺤﺮ ﺍﻟﻨﺒِﻲ .r ﻓﹶﻘﹸﺘِﻞﹶ ﺟﻬﻢ ﺑِﺨﺮﺍﺳﺎﻥﹶ ،ﻗﹶﺘﻠﹶﻪ ﺳﻠﹾﻢ ﺑﻦ ﺃﹶﺣﻮﺯ ﻭﻟﹶﻜِﻦ ﻛﹶﺎﻧﺖ ﻗﹶﺪ ﻓﹶﺸﺖ ﻣﻘﹶﺎﻟﹶﺘﻪ ﻓِﻲ ﺍﻟﻨﺎﺱِ ،ﻭﺗﻘﹶﻠﱠﺪﻫﺎ ﺑﻌﺪﻩ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ .ﻭﻟﹶﻜِﻦ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺠﻬﻢ ﺃﹶﺩﺧﻞﹶ ﻓِﻲ ﺍﻟﺘﻌﻄِﻴﻞِ ﻣِﻨﻬﻢ ،ﻟِﺄﹶﻧﻪ ﻳﻨﻜِﺮ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻫﻢ ﻟﹶﺎ ﻳﻨﻜِﺮﻭﻥﹶ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﺑﻞِ ﺍﻟﺼﻔﹶﺎﺕِ. ﻭﻗﹶﺪ ﺗﻨﺎﺯﻉ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻓِﻲ ﺍﻟﹾﺠﻬﻤِﻴﺔِ :ﻫﻞﹾ ﻫﻢ ﻣِﻦ ﺍﻟﺜﱢﻨﺘﻴﻦِ ﻭﺳﺒﻌِﲔ ﻓِﺮﻗﹶﺔﹰ ﺃﹶﻡ ﻟﹶﺎ ؟ ﻭﻟﹶﻬﻢ ﻓِﻲ ﺫﹶﻟِﻚ ﻗﹶﻮﻟﹶﺎﻥِ :ﻭﻣِﻤﻦ ﻗﹶﺎﻝﹶ ﺇِﻧﻬﻢ ﻟﹶﻴﺴﻮﺍ ﻣِﻦ ﺍﻟﺜﱢﻨﺘﻴﻦِ ﻭﺳﺒﻌِﲔ ﻓِﺮﻗﹶﺔﹰ -ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﺍﻟﹾﻤﺒﺎﺭﻙِ، ﻭﻳﻮﺳﻒ ﺑﻦ ﺃﹶﺳﺒﺎﻁٍ. ﻭﺇِﻧﻤﺎ ﺍﺷﺘﻬﺮﺕ ﻣﻘﹶﺎﻟﹶﺔﹸ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ﻣِﻦ ﺣِﲔِ ﻣِﺤﻨﺔِ ﺍﻟﹾﺈِﻣﺎﻡِ ﺃﹶﺣﻤﺪ ﺑﻦِ ﺣﻨﺒﻞٍ ﻭﻏﹶﻴﺮِﻩِ ﻣِﻦ ﻋﻠﹶﻤﺎﺀِ ﺍﻟﺴﻨﺔِ ،ﻓﹶﺈِﻧﻪ ﻣِﻦ ﺇِﻣﺎﺭﺓِ ﺍﻟﹾﻤﺄﹾﻣﻮﻥِ ﻗﹶﻮﻭﺍ ﻭﻛﹶﺜﹸﺮﻭﺍ ،ﻓﹶﺈِﻧﻪ ﻗﹶﺪ ﺃﹶﻗﹶﺎﻡ ﺑِﺨﺮﺍﺳﺎﻥﹶ ﻣﺪﺓﹰ ﻭﺍﺟﺘﻤﻊ ﺑِﻬِﻢ ،ﺛﹸﻢ ﻛﹶﺘﺐ ﺑِﺎﻟﹾﻤِﺤﻨﺔِ ﻣِﻦ ﻃﹶﺮﺳﻮﺱ ﺳﻨﺔﹶ ﺛﹶﻤﺎﻥِ ﻋﺸﺮﺓﹶ ﻭﻣِﺎﺋﹶﺘﻴﻦِ ﻭﻓِﻴﻬﺎ ﻣﺎﺕ ،ﻭﺭﺩﻭﺍ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﺇِﻟﹶﻰ
) (1ﰲ ﺍﻷﺻﻞ ) :ﻫﺬﺍ( ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺴﺦ .ﻥ . ٦٠١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺤﺒﺲِ ﺑِﺒﻐﺪﺍﺩ ﺇِﻟﹶﻰ ﺳﻨﺔِ ﻋِﺸﺮِﻳﻦ ،ﻭﻓِﻴﻬﺎ ﻛﹶﺎﻧﺖ ﻣِﺤﻨﺘﻪ ﻣﻊ ﺍﻟﹾﻤﻌﺘﺼِﻢِ ﻭﻣﻨﺎﻇﹶﺮﺗﻪ ﻟﹶﻬﻢ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ، ﻓﹶﻠﹶﻤﺎ ﺭﺩ ﻋﻠﹶﻴﻬِﻢ ﻣﺎ ﺍﺣﺘﺠﻮﺍ ﺑِﻪِ ﻋﻠﹶﻴﻪِ ،ﻭﺑﻴﻦ ﺃﹶﻧﻪ ﻟﹶﺎ ﺣﺠﺔﹶ ﻟﹶﻬﻢ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻭﺃﹶﻥﱠ ﻃﹶﻠﹶﺒﻬﻢ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﺃﹶﻥﹾ ﻳﻮﺍﻓِﻘﹸﻮﻫﻢ ﻭﺍﻣﺘِﺤﺎﻧﻬﻢ ﺇِﻳﺎﻫﻢ :- ﺟﻬﻞﹲ ﻭﻇﹸﻠﹾﻢ ،ﻭﺃﹶﺭﺍﺩ ﺍﻟﹾﻤﻌﺘﺼِﻢ ﺇِﻃﹾﻠﹶﺎﻗﹶﻪ ،ﺃﹶﺷﺎﺭ ﻋﻠﹶﻴﻪِ ﻣﻦ ﺃﹶﺷﺎﺭ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻤﺼﻠﹶﺤﺔﹶ ﺿﺮﺑﻪ ،ﻟِﺌﹶﻠﱠﺎ ﺗﻨﻜﹶﺴِﺮ ﺣﺮﻣﺔﹸ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔِ ﻣﺮﺓﹰ ﺑﻌﺪ ﻣﺮﺓٍ ! ﻓﹶﻠﹶﻤﺎ ﺿﺮﺑﻮﻩ ﻗﹶﺎﻣﺖِ ﺍﻟﺸﻨﺎﻋﺔﹸ ﻓِﻲ ﺍﻟﹾﻌﺎﻣﺔِ ،ﻭﺧﺎﻓﹸﻮﺍ ،ﻓﹶﺄﹶﻃﹾﻠﹶﻘﹸﻮﻩ .ﻭﻗِﺼﺘﻪ ﻣﺬﹾﻛﹸﻮﺭﺓﹲ ﻓِﻲ ﻛﹸﺘﺐِ ﺍﻟﺘﺎﺭِﻳﺦِ. ﻭﻣِﻤﺎ ﺍﻧﻔﹶﺮﺩ ﺑِﻪِ ﺍﻟﹾﺠﻬﻢ :ﺃﹶﻥﱠ ﺍﻟﹾﺠﻨﺔﹶ ﻭﺍﻟﻨﺎﺭ ﺗﻔﹾﻨﻴﺎﻥِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻫﻮ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔﹸ ﻓﹶﻘﹶﻂﹾ ،ﻭﺍﻟﹾﻜﹸﻔﹾﺮ ﻫﻮ ﺍﻟﹾﺠﻬﻞﹸ ﻓﹶﻘﹶﻂﹾ ،ﻭﺃﹶﻧﻪ ﻟﹶﺎ ﻓِﻌﻞﹶ ﻟِﺄﹶﺣﺪٍ ﻓِﻲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﺇِﻟﱠﺎ ﻟِﻠﱠﻪِ ﻭﺣﺪﻩ ،ﻭﺃﹶﻥﱠ ﺍﻟﻨﺎﺱ ﺇِﻧﻤﺎ ﺗﻨﺴﺐ ﺇِﻟﹶﻴﻬِﻢ ﺃﹶﻓﹾﻌﺎﻟﹸﻬﻢ ﻋﻠﹶﻰ ﺳﺒِﻴﻞِ ﺍﻟﹾﻤﺠﺎﺯِ ،ﻛﹶﻤﺎ ﻳﻘﹶﺎﻝﹸ ﺗﺤﺮﻛﹶﺖِ ﺍﻟﺸﺠﺮﺓﹸ ،ﻭﺩﺍﺭ ﺍﻟﹾﻔﹶﻠﹶﻚ ،ﻭﺯﺍﻟﹶﺖِ ﺍﻟﺸﻤﺲ! ﻭﻟﹶﻘﹶﺪ ﺃﹶﺣﺴﻦ ﺍﻟﹾﻘﹶﺎﺋِﻞﹸ: ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺭِ ﻭﺍﺷﺘﻖ ﺍﺳﻤﻪ ﻣِﻦ ﺟﻬـﻨﻢ
ﻋﺠِﺒﺖ ﻟِﺸﻴﻄﹶﺎﻥٍ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺟﻬـﺮﺓﹰ
ﻭﻗﹶﺪ ﻧﻘِﻞﹶ ﺃﹶﻥﱠ ﺃﹶﺑﺎ ﺣﻨِﻴﻔﹶﺔﹶ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ،ﻟﹶﻤﺎ ﺳﺌِﻞﹶ ﻋﻦِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﺍﻟﹾﺄﹶﻋﺮﺍﺽِ ﻭﺍﻟﹾﺄﹶﺟﺴﺎﻡِ ؟ ﻓﹶﻘﹶﺎﻝﹶ: ﻟﹶﻌﻦ ﺍﻟﻠﱠﻪ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪٍ ،ﻫﻮ ﻓﹶﺘﺢ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﻫﺬﹶﺍ. ﺍﻟﹾﺠﺒﺮِﻳﺔﹸ ﻭﺃﹶﺻﻞﹸ ﻗﹶﻮﻟِﻬِﻢ
ﻭﺍﻟﹾﺠﺒﺮِﻳﺔﹸ :ﺃﹶﺻﻞﹸ ﻗﹶﻮﻟِﻬِﻢ ﻣِﻦ ﺍﻟﹾﺠﻬﻢِ ﺑﻦِ ﺻﻔﹾﻮﺍﻥﹶ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﺃﹶﻥﱠ ﻓِﻌﻞﹶ ﺍﻟﹾﻌﺒﺪِ ﺑِﻤﻨﺰِﻟﹶﺔِ ﻃﹸﻮﻟِﻪِ ﻭﻟﹶﻮﻧِﻪِ ! ﻭﻫﻢ ﻋﻜﹾﺲ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﻧﻔﹶﺎﺓِ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹶ ﺇِﻧﻤﺎ ﻧﺴِﺒﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﹾﻘﹶﺪﺭِ ﻟِﻨﻔﹾﻴِﻬِﻢ ﺇِﻳﺎﻩ، ﻛﹶﻤﺎ ﺳﻤﻴﺖِ ﺍﻟﹾﻤﺮﺟِﺌﹶﺔﹸ ﻟِﻨﻔﹾﻴِﻬِﻢ ﺍﻟﹾﺈِﺭﺟﺎﺀَ ،ﻭﺃﹶﻧﻪ ﻟﹶﺎ ﺃﹶﺣﺪ ﻣﺮﺟﺄﹲ ﻟِﺄﹶﻣﺮِ ﺍﻟﻠﱠﻪِ ﺇِﻣﺎ ﻳﻌﺬﱢﺑﻬﻢ ﻭﺇِﻣﺎ ﻳﺘﻮﺏ ﻋﻠﹶﻴﻬِﻢ .ﻭﻗﹶﺪ ﺗﺴﻤﻰ ﺍﻟﹾﺠﺒﺮِﻳﺔﹸ " ﻗﹶﺪﺭِﻳﺔﹰ " ﻟِﺄﹶﻧﻬﻢ ﻏﹶﻠﹶﻮﺍ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻭﻛﹶﻤﺎ ﻳﺴﻤﻰ ﺍﻟﱠﺬِﻳﻦ ﻟﹶﺎ ﻳﺠﺰِﻣﻮﻥﹶ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺍﻟﹾﻮﻋﺪِ ﻭﺍﻟﹾﻮﻋِﻴﺪِ ،ﺑﻞﹾ ﻳﻐﻠﹸﻮﻥﹶ ﻓِﻲ ﺇِﺭﺟﺎﺀِ ﻛﹸﻞﱢ ﺃﹶﻣﺮٍ ﺣﺘﻰ ﺍﻟﹾﺄﹶﻧﻮﺍﻉِ ،ﻓﹶﻠﹶﺎ ﻳﺠﺰِﻣﻮﻥﹶ ﺑِﺜﹶﻮﺍﺏِ ﻣﻦ ﺗﺎﺏ ،ﻛﹶﻤﺎ ﻟﹶﺎ ﻳﺠﺰِﻣﻮﻥﹶ ﺑِﻌﻘﹸﻮﺑﺔِ ﻣﻦ ﻟﹶﻢ ﻳﺘﺐ ،ﻭﻛﹶﻤﺎ ﻟﹶﺎ ﻳﺠﺰﻡ ﻟِﻤﻌﻴﻦٍ. ﻭﻛﹶﺎﻧﺖِ ﺍﻟﹾﻤﺮﺟِﺌﹶﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻳﺮﺟِﺌﹸﻮﻥﹶ ﻋﺜﹾﻤﺎﻥﹶ ﻭﻋﻠِﻴﺎ ،ﻭﻟﹶﺎ ﻳﺸﻬﺪﻭﻥﹶ ﺑِﺈِﳝﺎﻥٍ ﻭﻟﹶﺎ ﻛﹸﻔﹾﺮٍ !!. ﻭﻗﹶﺪ ﻭﺭﺩ ﻓِﻲ ﺫﹶﻡ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﺃﹶﺣﺎﺩِﻳﺚﹸ ﻓِﻲ ﺍﻟﺴﻨﻦِ :ﻣِﻨﻬﺎ ﻣﺎ ﺭﻭﻯ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﺳﻨﻨِﻪِ ،ﻣِﻦ ﺣﺪِﻳﺚِ ﻋﺒﺪِ ﺍﻟﹾﻌﺰِﻳﺰِ ﺑﻦِ ﺃﹶﺑِﻲ ﺣﺎﺯِﻡٍ ،ﻋﻦ ﺃﹶﺑِﻴﻪِ ،ﻋﻦِ ﺍﺑﻦِ ﻋﻤﺮ ،ﻋﻦِ ﺍﻟﻨﺒِﻲ
٦٠٢
r
ﻗﹶﺎﻝﹶ} :ﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺠﻮﺱ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ،ﺇِﻥﹾ ﻣﺮِﺿﻮﺍ ﻓﹶﻠﹶﺎ ﺗﻌﻮﺩﻭﻫﻢ ،ﻭﺇِﻥﹾ ﻣﺎﺗﻮﺍ ﻓﹶﻠﹶﺎ ﺗﺸﻬﺪﻭﻫﻢ .(٢) (١) {ﻭﺭﻭِﻱ ﻓِﻲ ﺫﹶﻡ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﺃﹶﺣﺎﺩِﻳﺚﹸ ﺃﹸﺧﺮ ﻛﹶﺜِﲑﺓﹲ ،ﺗﻜﹶﻠﱠﻢ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﺪِﻳﺚِ ﻓِﻲ ﺻِﺤﺔِ ﺭﻓﹾﻌِﻬﺎ ،ﻭﺍﻟﺼﺤِﻴﺢ ﺃﹶﻧﻬﺎ ﻣﻮﻗﹸﻮﻓﹶﺔﹲ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﹾﻮﺍﺭِﺩﺓِ ﻓِﻲ ﺫﹶﻡ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ،ﻓﹶﺈِﻥﱠ ﻓِﻴﻬِﻢ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻭﺣﺪﻩ ﻋﺸﺮﺓﹸ ﺃﹶﺣﺎﺩِﻳﺚﹶ ،ﺃﹶﺧﺮﺝ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻣِﻨﻬﺎ ﺛﹶﻠﹶﺎﺛﹶﺔﹰ ،ﻭﺃﹶﺧﺮﺝ ﻣﺴﻠِﻢ ﺳﺎﺋِﺮﻫﺎ .ﻭﻟﹶﻜِﻦ ﺷﺒﻬﻬﻢ ﻟِﻠﹾﻤﺠﻮﺱِ ﻇﹶﺎﻫِﺮ ،ﺑﻞﹾ ﻗﹶﻮﻟﹸﻬﻢ ﺃﹶﺭﺩﺃﹸ ﻣِﻦ ﻗﹶﻮﻝِ ﺍﻟﹾﻤﺠﻮﺱِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺠﻮﺱ ﺍﻋﺘﻘﹶﺪﻭﺍ ﻭﺟﻮﺩ ﺧﺎﻟِﻘﹶﻴﻦِ ،ﻭﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹶ ﺍﻋﺘﻘﹶﺪﻭﺍ ﺧﺎﻟِﻘِﲔ.!! ﻭﻫﺬِﻩِ ﺍﻟﹾﺒِﺪﻉ ﺍﻟﹾﻤﺘﻘﹶﺎﺑِﻠﹶﺔﹸ ﺣﺪﺛﹶﺖ ﻣِﻦ ﺍﻟﹾﻔِﺘﻦِ ﺍﻟﹾﻤﻔﹶﺮﻗﹶﺔِ ﺑﻴﻦ ﺍﻟﹾﺄﹸﻣﺔِ ،ﻛﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻓِﻲ ﺻﺤِﻴﺤِﻪِ ،ﻋﻦ ﺳﻌِﻴﺪِ ﺑﻦِ ﺍﻟﹾﻤﺴﻴﺐِ ،ﻗﹶﺎﻝﹶ :ﻭﻗﹶﻌﺖِ ﺍﻟﹾﻔِﺘﻨﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ،ﻳﻌﻨِﻲ ﻣﻘﹾﺘﻞﹶ ﻋﺜﹾﻤﺎﻥﹶ ،ﻓﹶﻠﹶﻢ ﺗﺒﻖِ ﻣِﻦ ﺃﹶﺻﺤﺎﺏِ ﺑﺪﺭٍ ﺃﹶﺣﺪﺍ .ﺛﹸﻢ ﻭﻗﹶﻌﺖِ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﻓﹶﻠﹶﻢ ﺗﺒﻖِ ﻣِﻦ ﺃﹶﺻﺤﺎﺏِ ﺍﻟﹾﺤﺪﻳﺒِﻴﺔِ ﺃﹶﺣﺪﺍ .ﺛﹸﻢ ﻭﻗﹶﻌﺖِ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ ،ﻓﹶﻠﹶﻢ ﺗﺮﺗﻔِﻊ ﻭﻟِﻠﻨﺎﺱِ ﻃﹶﺒﺎﺥ ،ﺃﹶﻱ ﻋﻘﹾﻞﹲ ﻭﻗﹸﻮﺓﹲ. ﻓﹶﺎﻟﹾﺨﻮﺍﺭِﺝ ﻭﺍﻟﺸﻴﻌﺔﹸ ﺣﺪﺛﹸﻮﺍ ﻓِﻲ ﺍﻟﹾﻔِﺘﻨﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ،ﻭﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ ﻭﺍﻟﹾﻤﺮﺟِﺌﹶﺔﹸ ﻓِﻲ ﺍﻟﹾﻔِﺘﻨﺔِ ﺍﻟﺜﱠﺎﻧِﻴﺔِ، ﻭﺍﻟﹾﺠﻬﻤِﻴﺔﹸ ﻭﻧﺤﻮﻫﻢ ﺑﻌﺪ ﺍﻟﹾﻔِﺘﻨﺔِ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔِ .ﻓﹶﺼﺎﺭ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﱠﺬِﻳﻦ ﻓﹶﺮﻗﹸﻮﺍ ﺩِﻳﻨﻬﻢ ﻭﻛﹶﺎﻧﻮﺍ ﺷِﻴﻌﺎ - ﻳﻘﹶﺎﺑِﻠﹸﻮﻥﹶ ﺍﻟﹾﺒِﺪﻋﺔﹶ ﺑِﺎﻟﹾﺒِﺪﻋﺔِ ،ﺃﹸﻭﻟﹶﺌِﻚ ﻏﹶﻠﹶﻮﺍ ﻓِﻲ ﻋﻠِﻲ ،ﻭﺃﹸﻭﻟﹶﺌِﻚ ﻛﹶﻔﱠﺮﻭﻩ ! ﻭﺃﹸﻭﻟﹶﺌِﻚ ﻏﹶﻠﹶﻮﺍ ﻓِﻲ ﺍﻟﹾﻮﻋِﻴﺪِ، ﺣﺘﻰ ﺧﻠﱠﺪﻭﺍ ﺑﻌﺾ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﺃﹸﻭﻟﹶﺌِﻚ ﻏﹶﻠﹶﻮﺍ ﻓِﻲ ﺍﻟﹾﻮﻋﺪِ ﺣﺘﻰ ﻧﻔﹶﻮﺍ ﺑﻌﺾ ﺍﻟﹾﻮﻋِﻴﺪِ ﺃﹶﻋﻨِﻲ ﺍﻟﹾﻤﺮﺟِﺌﹶﺔﹶ! ﻭﺃﹸﻭﻟﹶﺌِﻚ ﻏﹶﻠﹶﻮﺍ ﻓِﻲ ﺍﻟﺘﻨﺰِﻳﻪِ ﺣﺘﻰ ﻧﻔﹶﻮﺍ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻭﻫﺆﻟﹶﺎﺀِ ﻏﹶﻠﹶﻮﺍ ﻓِﻲ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ،ﺣﺘﻰ ﻭﻗﹶﻌﻮﺍ ﻓِﻲ ﺍﻟﺘﺸﺒِﻴﻪِ ! ﻭﺻﺎﺭﻭﺍ ﻳﺒﺘﺪِﻋﻮﻥﹶ ﻣِﻦ ﺍﻟﺪﻟﹶﺎﺋِﻞِ ﻭﺍﻟﹾﻤﺴﺎﺋِﻞِ ﻣﺎ ﻟﹶﻴﺲ ﺑِﻤﺸﺮﻭﻉٍ ،ﻭﻳﻌﺮِﺿﻮﻥﹶ ﻋﻦِ ﺍﻟﹾﺄﹶﻣﺮِ ﺍﻟﹾﻤﺸﺮﻭﻉِ ،ﻭﻓِﻴﻬِﻢ ﻣﻦِ ﺍﺳﺘﻌﺎﻥﹶ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺑِﺸﻲﺀٍ ﻣِﻦ ﻛﹸﺘﺐِ ﺍﻟﹾﺄﹶﻭﺍﺋِﻞِ :ﺍﻟﹾﻴﻬﻮﺩِ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﹾﻤﺠﻮﺱِ ﻭﺍﻟﺼﺎﺑِﺌِﲔ ،ﻓﹶﺈِﻧﻬﻢ ﻗﹶﺮﺀُﻭﺍ ﻛﹸﺘﺒﻬﻢ ،ﻓﹶﺼﺎﺭ ﻋِﻨﺪﻫﻢ ﻣِﻦ ﺿﻠﹶﺎﻟﹶﺘِﻬِﻢ ﻣﺎ ﺃﹶﺩﺧﻠﹸﻮﻩ ﻓِﻲ ﻣﺴﺎﺋِﻠِﻬِﻢ ﻭﺩﻟﹶﺎﺋِﻠِﻬِﻢ ،ﻭﻏﹶﻴﺮﻭﻩ ﻓِﻲ ﺍﻟﻠﱠﻔﹾﻆِ ﺗﺎﺭﺓﹰ ،ﻭﻓِﻲ ﺍﻟﹾﻤﻌﻨﻰ ﺃﹸﺧﺮﻯ ! ﻓﹶﻠﹶﺒﺴﻮﺍ ﺍﻟﹾﺤﻖ ﺑِﺎﻟﹾﺒﺎﻃِﻞِ ،ﻭﻛﹶﺘﻤﻮﺍ ﺣﻘﺎ ﺟﺎﺀَ ﺑِﻪِ ﻧﺒِﻴﻬﻢ ،ﻓﹶﺘﻔﹶﺮﻗﹸﻮﺍ ﻭﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻭﺗﻜﹶﻠﱠﻤﻮﺍ ﺣِﻴﻨﺌِﺬٍ ﻓِﻲ ﺍﻟﹾﺠِﺴﻢِ ﻭﺍﻟﹾﻌﺮﺽِ ) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩١ﺃﲪﺪ ). (٨٦/٢ ) (2ﺃﺑﻮ ﺩﺍﻭﺩ . ٤٦٩١ :ﻭﺭﻭﻯ ﺃﲪﺪ ﳓﻮﻩ ﲟﻌﻨﺎﻩ ،ﰲ ﺍﳌﺴﻨﺪ ، ٥٥٨٤ :ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ .ﻭﻓﺼﻠﻨﺎ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻫﻨﺎﻙ . ٦٠٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺘﺠﺴِﻴﻢِ ،ﻧﻔﹾﻴﺎ ﻭﺇِﺛﹾﺒﺎﺗﺎ.
٦٠٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺳﺒﺐ ﺍﻟﻀﻠﹶﺎﻝِ ﺍﻟﹾﻌﺪﻭﻝﹸ ﻋﻦِ ﺍﻟﺼﺮﺍﻁِ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢِ ﺍﻟﱠﺬِﻱ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺑِﺎﺗﺒﺎﻋِﻪِ ﻭﺳﺒﺐ ﺿﻠﹶﺎﻝِ ﻫﺬِﻩِ ﺍﻟﹾﻔِﺮﻕِ ﻭﺃﹶﻣﺜﹶﺎﻟِﻬِﻢ ﻋﺪﻭﻟﹸﻬﻢ ﻋﻦِ ﺍﻟﺼﺮﺍﻁِ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢِ ،ﺍﻟﱠﺬِﻱ ﺃﹶﻣﺮﻧﺎ ﺍﻟﻠﱠﻪ ﺑِﺎﺗﺒﺎﻋِﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
öNä3Î/ s-§•xÿtGsù Ÿ@ç6•¡9$# (#qãèÎ7-Fs? Ÿwur ( çnqãèÎ7¨?$$sù $VJŠÉ)tGó¡ãB ‘ÏÛºuŽÅÀ #x‹»yd ¨br&ur
.(١) {4 ¾Ï&Î#‹Î7y™ `tãﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
Ç`tBur O$tRr& >ouŽ•ÅÁt/ 4’n?tã 4 «!$# ’n<Î) (#þqãã÷Šr& þ’Í?ŠÎ6y™ ¾ÍnÉ‹»yd ö@è%
.(٢) {( ÓÍ_yèt6¨?$#ﻓﹶﻮﺣﺪ ﻟﹶﻔﹾﻆﹶ " ﺻِﺮﺍﻃِﻪِ " ﻭ " ﺳﺒِﻴﻠِﻪِ " ،ﻭﺟﻤﻊ " ﺍﻟﺴﺒﻞﹶ " ﺍﻟﹾﻤﺨﺎﻟِﻔﹶﺔﹶ ﻟﹶﻪ. ﻭﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻣﺴﻌﻮﺩٍ
t
}ﺧﻂﱠ ﻟﹶﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
r
ﺧﻄﺎ ،ﻭﻗﹶﺎﻝﹶ " :ﻫﺬﹶﺍ ﺳﺒِﻴﻞﹸ ﺍﻟﻠﱠﻪِ " ،ﺛﹸﻢ
ﺧﻂﱠ ﺧﻄﹸﻮﻃﹰﺎ ﻋﻦ ﻳﻤِﻴﻨِﻪِ ﻭﻋﻦ ﻳﺴﺎﺭِﻩِ ،ﻭﻗﹶﺎﻝﹶ" :ﻫﺬِﻩِ ﺳﺒﻞﹲ ،ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺳﺒِﻴﻞٍ ﺷﻴﻄﹶﺎﻥﹲ ﻳﺪﻋﻮ ﺇِﻟﹶﻴﻪِ" ،ﺛﹸﻢ ﻗﹶﺮﺃﹶ} :
`tã öNä3Î/ s-§•xÿtGsù Ÿ@ç6•¡9$# (#qãèÎ7-Fs? Ÿwur ( çnqãèÎ7¨?$$sù $VJŠÉ)tGó¡ãB ‘ÏÛºuŽÅÀ #x‹»yd ¨br&ur
™.{(٣) {ÇÊÎÌÈ tbqà)-Gs? öNà6¯=yès9 ¾ÏmÎ/ Nä38¢¹ur öNä3Ï9ºsŒ 4 ¾Ï&Î#‹Î7y ﻭﻣِﻦ ﻫﺎﻫﻨﺎ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﺿﻄِﺮﺍﺭ ﺍﻟﹾﻌﺒﺪِ ﺇِﻟﹶﻰ ﺳﺆﺍﻝِ ﻫِﺪﺍﻳﺔِ ﺍﻟﺼﺮﺍﻁِ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢِ ﻓﹶﻮﻕ ﻛﹸﻞﱢ ﺿﺮﻭﺭﺓٍ ،ﻭﻟِﻬﺬﹶﺍ ﺷﺮﻉ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ﻗِﺮﺍﺀَﺓﹶ ﺃﹸﻡ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻓِﻲ ﻛﹸﻞﱢ ﺭﻛﹾﻌﺔٍ ،ﺇِﻣﺎ ﻓﹶﺮﺿﺎ ﺃﹶﻭِ ﺇِﳚﺎﺑﺎ ،ﻋﻠﹶﻰ ﺣﺴﺐِ ﺍﺧﺘِﻠﹶﺎﻑِ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻟِﺎﺣﺘِﻴﺎﺝِ ﺍﻟﹾﻌﺒﺪِ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﺪﻋﺎﺀِ ﺍﻟﹾﻌﻈِﻴﻢِ ﺍﻟﹾﻘﹶﺪﺭِ، ﺍﻟﹾﻤﺸﺘﻤِﻞِ ﻋﻠﹶﻰ ﺃﹶﺷﺮﻑِ ﺍﻟﹾﻤﻄﹶﺎﻟِﺐِ ﻭﺃﹶﺟﻠﱢﻬﺎ .ﻓﹶﻘﹶﺪ ﺃﹶﻣﺮﻧﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻥﹾ ﻧﻘﹸﻮﻝﹶ} : ÅUqàÒøóyJø9$# ÎŽö•xî öNÎgö‹n=tã |MôJyè÷Rr& tûïÏ%©!$# xÞºuŽÅÀ ÇÏÈ tLìÉ)tGó¡ßJø9$#
xÞºuŽÅ_Ç9$# $tRω÷d$#
.(٤) {ÇÐÈ tûüÏj9!$žÒ9$# Ÿwur óOÎgö‹n=tæ
ﻭﻗﹶﺪ ﺛﹶﺒﺖ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﺍﻟﹾﻴﻬﻮﺩ ﻣﻐﻀﻮﺏ ﻋﻠﹶﻴﻬِﻢ ،ﻭﺍﻟﻨﺼﺎﺭﻯ ﺿﺎﻟﱡﻮﻥﹶ{. ﻭﺛﹶﺒﺖ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :ﻟﹶﺘﺘﺒِﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻜﹸﻢ ﺣﺬﹾﻭ ﺍﻟﹾﻘﹸﺬﱠﺓِ
) (1ﺍﻟﹾﺄﹶﻧﻌﺎﻡِ . ١٥٣ : ) (2ﻳﻮﺳﻒ. ١٠٨ : ) (3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ١٥٣ : ) (4ﺍﻟﹾﻔﹶﺎﺗِﺤﺔِ . ٧ - ٦ : ٦٠٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺑِﺎﻟﹾﻘﹸﺬﱠﺓِ ،ﺣﺘﻰ ﻟﹶﻮ ﺩﺧﻠﹸﻮﺍ ﺟﺤﺮ ﺿﺐ ﻟﹶﺪﺧﻠﹾﺘﻤﻮﻩ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ :ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ؟ ﻗﹶﺎﻝﹶ :ﻓﹶﻤﻦ ؟!{ ).(١ ﻗﹶﺎﻝﹶ ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻣِﻦ ﺍﻟﺴﻠﹶﻒِ :ﻣﻦِ ﺍﻧﺤﺮﻑ ﻣِﻦ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓﹶﻔِﻴﻪِ ﺷﺒﻪ ﻣِﻦ ﺍﻟﹾﻴﻬﻮﺩِ ،ﻭﻣﻦِ ﺍﻧﺤﺮﻑ ﻣِﻦ ﺍﻟﹾﻌﺒﺎﺩِ ﻓﹶﻔِﻴﻪِ ﺷﺒﻪ ﻣِﻦ ﺍﻟﻨﺼﺎﺭﻯ .ﻓﹶﻠِﻬﺬﹶﺍ ﺗﺠِﺪ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﹾﻤﻨﺤﺮِﻓِﲔ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ،ﻣِﻦ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻧﺤﻮِﻫِﻢ - ﻓِﻴﻪِ ﺷﺒﻪ ﻣِﻦ ﺍﻟﹾﻴﻬﻮﺩِ ،ﺣﺘﻰ ﺇﻥﱠ ﻋﻠﹶﻤﺎﺀَ ﺍﻟﹾﻴﻬﻮﺩِ ﻳﻘﹾﺮﺀُﻭﻥﹶ ﻛﹸﺘﺐ ﺷﻴﻮﺥِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ، ﻭﻳﺴﺘﺤﺴِﻨﻮﻥﹶ ﻃﹶﺮِﻳﻘﹶﺘﻬﻢ ،ﻭﻛﹶﺬﹶﺍ ﺷﻴﻮﺥ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻳﻤِﻴﻠﹸﻮﻥﹶ ﺇِﻟﹶﻰ ﺍﻟﹾﻴﻬﻮﺩِ ﻭﻳﺮﺟﺤﻮﻧﻬﻢ ﻋﻠﹶﻰ ﺍﻟﻨﺼﺎﺭﻯ .ﻭﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﹾﻤﻨﺤﺮِﻓِﲔ ﻣِﻦ ﺍﻟﹾﻌﺒﺎﺩِ ،ﻣِﻦ ﺍﻟﹾﻤﺘﺼﻮﻓﹶﺔِ ﻭﻧﺤﻮِﻫِﻢ - ﻓِﻴﻬِﻢ ﺷﺒﻪ ﻣِﻦ ﺍﻟﻨﺼﺎﺭﻯ، ﻭﻟِﻬﺬﹶﺍ ﻳﻤِﻴﻠﹸﻮﻥﹶ ﺇِﻟﹶﻰ ﻧﻮﻉٍ ﻣِﻦ ﺍﻟﺮﻫﺒﺎﻧِﻴﺔِ ﻭﺍﻟﹾﺤﻠﹸﻮﻝِ ﻭﺍﻟِﺎﺗﺤﺎﺩِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ .ﻭﺷﻴﻮﺥ ﻫﺆﻟﹶﺎﺀِ ﻳﺬﹸﻣﻮﻥﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻭﺃﹶﻫﻠﹶﻪ ،ﻭﺷﻴﻮﺥ ﺃﹸﻭﻟﹶﺌِﻚ ﻳﻌِﻴﺒﻮﻥﹶ ﻃﹶﺮِﻳﻘﹶﺔﹶ ﻫﺆﻟﹶﺎﺀِ ﻭﻳﺼﻨﻔﹸﻮﻥﹶ ﻓِﻲ ﺫﹶﻡ ﺍﻟﺴﻤﺎﻉِ ﻭﺍﻟﹾﻮﺟﺪِ ﻭﻛﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﺰﻫﺪِ ﻭﺍﻟﹾﻌِﺒﺎﺩﺓِ ﺍﻟﱠﺘِﻲ ﺃﹶﺣﺪﺛﹶﻬﺎ ﻫﺆﻟﹶﺎﺀِ.
ﻟِﻔِﺮﻕِ ﺍﻟﻀﻠﹶﺎﻝِ ﻃﹶﺮِﻳﻘﹶﺘﺎﻥِ ﻓِﻲ ﺍﻟﹾﻮﺣﻲِ
ﻭﻟِﻔِﺮﻕِ ﺍﻟﻀﻠﱠﺎﻝِ ﻓِﻲ ﺍﻟﹾﻮﺣﻲِ ﻃﹶﺮِﻳﻘﹶﺘﺎﻥِ :ﻃﹶﺮِﻳﻘﹶﺔﹸ ﺍﻟﺘﺒﺪِﻳﻞِ ،ﻭﻃﹶﺮِﻳﻘﹶﺔﹸ ﺍﻟﺘﺠﻬِﻴﻞِ .ﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺘﺒﺪِﻳﻞِ ﻓﹶﻬﻢ ﻧﻮﻋﺎﻥِ :ﺃﹶﻫﻞﹸ ﺍﻟﹾﻮﻫﻢِ ﻭﺍﻟﺘﺨﻴِﻴﻞِ ،ﻭﺃﹶﻫﻞﹸ ﺍﻟﺘﺤﺮِﻳﻒِ ﻭﺍﻟﺘﺄﹾﻭِﻳﻞِ. ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﹾﻮﻫﻢِ ﻭﺍﻟﺘﺨﻴِﻴﻞِ ،ﻫﻢ ﺍﻟﱠﺬِﻳﻦ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﺃﹶﺧﺒﺮﻭﺍ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ﻭﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ ﺑِﺄﹸﻣﻮﺭٍ ﻏﹶﻴﺮِ ﻣﻄﹶﺎﺑِﻘﹶﺔٍ ﻟِﻠﹾﺄﹶﻣﺮِ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ! ﻟﹶﻜِﻨﻬﻢ ﺧﺎﻃﹶﺒﻮﻫﻢ ﺑِﻤﺎ ﻳﺘﺨﻴﻠﹸﻮﻥﹶ ﺑِﻪِ ﻭﻳﺘﻮﻫﻤﻮﻥﹶ ﺑِﻪِ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺷﻲﺀٌ ﻋﻈِﻴﻢ ﻛﹶﺒِﲑ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺑﺪﺍﻥﹶ ﺗﻌﺎﺩ ،ﻭﺃﹶﻥﱠ ﻟﹶﻬﻢ ﻧﻌِﻴﻤﺎ ﻣﺤﺴﻮﺳﺎ، ﻭﻋِﻘﹶﺎﺑﺎ ﻣﺤﺴﻮﺳﺎ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺄﹶﻣﺮ ﻟﹶﻴﺲ ﻛﹶﺬﹶﻟِﻚ ،ﻟِﺄﹶﻥﱠ ﻣﺼﻠﹶﺤﺔﹶ ﺍﻟﹾﺠﻤﻬﻮﺭِ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻛﹶﺬِﺑﺎ ﻓﹶﻬﻮ ﻛﹶﺬِﺏ ﻟِﻤﺼﻠﹶﺤﺔِ ﺍﻟﹾﺠﻤﻬﻮﺭِ !! ﻭﻗﹶﺪ ﻭﺿﻊ ﺍﺑﻦ ﺳِﻴﻨﺎ ﻭﺃﹶﻣﺜﹶﺎﻟﹸﻪ ﻗﹶﺎﻧﻮﻧﻬﻢ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﺻﻞِ. ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺘﺤﺮِﻳﻒِ ﻭﺍﻟﺘﺄﹾﻭِﻳﻞِ ،ﻓﹶﻬﻢ ﺍﻟﱠﺬِﻳﻦ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﻟﹶﻢ ﻳﻘﹾﺼِﺪﻭﺍ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﻣﺎ ﻫﻮ ﺍﻟﹾﺤﻖ ﻓِﻲ ﻧ ﹾﻔﺲِ ﺍﻟﹾﺄﹶﻣﺮِ ،ﻭﺇِﻥﱠ ﺍﻟﹾﺤﻖ ﻓِﻲ ﻧ ﹾﻔﺲِ ﺍﻟﹾﺄﹶﻣﺮِ ﻫﻮ ﻣﺎ ﻋﻠِﻤﻨﺎﻩ ﺑِﻌﻘﹸﻮﻟِﻨﺎ ! ﺛﹸﻢ ﻳﺠﺘﻬِﺪﻭﻥﹶ ) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ) ، (٦٨٨٩ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ ) ، (٢٦٦٩ﺃﲪﺪ ). (٨٤/٣ ٦٠٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓِﻲ ﺗﺄﹾﻭِﻳﻞِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﺇِﻟﹶﻰ ﻣﺎ ﻳﻮﺍﻓِﻖ ﺭﺃﹾﻳﻬﻢ ﺑِﺄﹶﻧﻮﺍﻉِ ﺍﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ !! ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻟﹶﺎ ﻳﺠﺰِﻣﻮﻥﹶ ﺑِﺎﻟﺘﺄﹾﻭِﻳﻞِ ،ﺑﻞﹾ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺮﺍﺩ ﻛﹶﺬﹶﺍ .ﻭﻏﹶﺎﻳﺔﹸ ﻣﺎ ﻣﻌﻬﻢ ﺇِﻣﻜﹶﺎﻥﹸ ﺍﺣﺘِﻤﺎﻝِ ﺍﻟﻠﱠﻔﹾﻆِ. ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺘﺠﻬِﻴﻞِ ﻭﺍﻟﺘﻀﻠِﻴﻞِ ،ﺍﻟﱠﺬِﻳﻦ ﺣﻘِﻴﻘﹶﺔﹸ ﻗﹶﻮﻟِﻬِﻢ :ﺇِﻥﱠ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﻭﺃﹶﺗﺒﺎﻉ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺟﺎﻫِﻠﹸﻮﻥﹶ ﺿﺎﻟﱡﻮﻥﹶ ،ﻟﹶﺎ ﻳﻌﺮِﻓﹸﻮﻥﹶ ﻣﺎ ﺃﹶﺭﺍﺩ ﺍﻟﻠﱠﻪ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﻭﺃﹶﻗﹾﻮﺍﻝِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ! ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ: ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟِﻠﻨﺺ ﺗﺄﹾﻭِﻳﻞﹲ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻟﹶﺎ ﻳﻌﻠﹶﻤﻪ ﺟﺒﺮﺍﺋِﻴﻞﹸ ﻭﻟﹶﺎ ﻣﺤﻤﺪ ﻭﻟﹶﺎ ﻏﹶﻴﺮﻩ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻓﹶﻀﻠﹰﺎ ﻋﻦِ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﺘﺎﺑِﻌِﲔ ﻟﹶﻬﻢ ﺑِﺈِﺣﺴﺎﻥٍ ،ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ rﻛﹶﺎﻥﹶ ﻳﻘﹾﺮﺃﹸ} : 3“uqtGó™$# ĸö•yèø9$# ’n?tã
} .(١) {ÇÎÈ
@£“y‰u‹Î/ àMø)n=yz $yJÏ9 y‰àfó¡n
)ÞOÎ=s3ø9$# ߉yèóÁtƒ Ïmø‹s9Î
} .(٢) {Ü=Íh‹©Ü9$#
ß`»oH÷q§•9$#
br& y7yèuZtB $tB
({ ) .(٣ﻭﻫﻮ ﻟﹶﺎ ﻳﻌﺮِﻑ ﻣﻌﺎﻧِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕِ ! ﺑﻞﹾ ﻣﻌﻨﺎﻫﺎ ﺍﻟﱠﺬِﻱ
ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﻟﹶﺎ ﻳﻌﺮِﻓﹸﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ !! ﻭﻳﻈﹸﻨﻮﻥﹶ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﻃﹶﺮِﻳﻘﹶﺔﹸ ﺍﻟﺴﻠﹶﻒِ !!. ﺛﹸﻢ ﻣِﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺇِﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ] ﺑِﻬﺎ[
)(٤
ﺧِﻠﹶﺎﻑ ﻣﺪﻟﹸﻮﻟِﻬﺎ ﺍﻟﻈﱠﺎﻫِﺮِ ﺍﻟﹾﻤﻔﹾﻬﻮﻡِ ،ﻭﻟﹶﺎ ﻳﻌﺮِﻓﹸﻪ
ﺃﹶﺣﺪ ،ﻛﹶﻤﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻭﻗﹾﺖ ﺍﻟﺴﺎﻋﺔِ ! ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺑﻞﹾ ﺗﺠﺮﻯ ﻋﻠﹶﻰ ﻇﹶﺎﻫِﺮِﻫﺎ ﻭﺗﺤﻤﻞﹸ ﻋﻠﹶﻰ ﻇﹶﺎﻫِﺮِﻫﺎ !! ﻭﻣﻊ ﻫﺬﹶﺍ ،ﻓﹶﻠﹶﺎ ﻳﻌﻠﹶﻢ ﺗﺄﹾﻭِﻳﻠﹶﻬﺎ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻓﹶﻴﺘﻨﺎﻗﹶﻀﻮﻥﹶ ﺣﻴﺚﹸ ﺃﹶﺛﹾﺒﺘﻮﺍ ﻟﹶﻬﺎ ﺗﺄﹾﻭِﻳﻠﹰﺎ ﻳﺨﺎﻟِﻒ ﻇﹶﺎﻫِﺮﻫﺎ ،ﻭﻗﹶﺎﻟﹸﻮﺍ ﻣﻊ ﻫﺬﹶﺍ :ﺇِﻧﻬﺎ ﺗﺤﻤﻞﹸ ﻋﻠﹶﻰ ﻇﹶﺎﻫِﺮِﻫﺎ !! ﻭﻫﺆﻟﹶﺎﺀِ ﻳﺸﺘﺮِﻛﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻘﹶﻮﻝِ ﺑِﺄﹶﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﻟﹶﻢ ﻳﺒﻴﻦِ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﻨﺼﻮﺹِ ﺍﻟﱠﺘِﻲ ﻳﺠﻌﻠﹸﻮﻧﻬﺎ ﻣﺸﻜِﻠﹶﺔﹰ ﺃﹶﻭ ﻣﺘﺸﺎﺑِﻬﺔﹰ ،ﻭﻟِﻬﺬﹶﺍ ﻳﺠﻌﻞﹸ ﻛﹸﻞﱡ ﻓﹶﺮِﻳﻖٍ ﺍﻟﹾﻤﺸﻜِﻞﹶ ﻣِﻦ ﻧﺼﻮﺻِﻪِ ﻏﹶﻴﺮ ﻣﺎ ﻳﺠﻌﻠﹸﻪ ﺍﻟﹾﻔﹶﺮِﻳﻖ ﺍﻟﹾﺂﺧﺮ ﻣﺸﻜِﻠﹰﺎ. ﺛﹸﻢ ﻣِﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﻟﹶﻢ ﻳﻌﻠﹶﻢ ﻣﻌﺎﻧِﻴﻬﺎ ﺃﹶﻳﻀﺎ ! ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﻋﻠِﻤﻬﺎ ﻭﻟﹶﻢ ﻳﺒﻴﻨﻬﺎ ،ﺑﻞﹾ ﺃﹶﺣﺎﻝﹶ ﻓِﻲ ﺑﻴﺎﻧِﻬﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﺍﻟﹾﻌﻘﹾﻠِﻴﺔِ ،ﻭﻋﻠﹶﻰ ﻣﻦ ﻳﺠﺘﻬِﺪ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺘﺄﹾﻭِﻳﻞِ ﺗِﻠﹾﻚ ﺍﻟﻨﺼﻮﺹِ !!
) (1ﻃﻪ . ٥ : ) (2ﻓﹶﺎﻃِﺮٍ . ١٠ : ) (3ﺹ . ٧٥ : ) (4ﰲ ﺍﻷﺻﻞ ) :ﺬﺍ( .ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ . ١٦ / ١ﻥ . ٦٠٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﹶﻬﻢ ﻣﺸﺘﺮِﻛﹸﻮﻥﹶ ﻓِﻲ ﺃﹶﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ] ﻟﹶﻢ ﻳﺄﹾﺗِﻲ ﺑِﻬﺎ [ ﻋﻠﹶﻰ ﻣﺎ ﻳﻮﺍﻓِﻖ ﻣﻌﻘﹸﻮﻟﹶﻨﺎ
)(١
ﻭﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ
ﻭﺃﹶﺗﺒﺎﻋﻬﻢ ﻟﹶﺎ ﻳﻌﺮِﻓﹸﻮﻥﹶ ﺍﻟﹾﻌﻘﹾﻠِﻴﺎﺕِ !! ﻭﻟﹶﺎ ﻳﻔﹾﻬﻤﻮﻥﹶ ﺍﻟﺴﻤﻌِﻴﺎﺕِ !! ﻭﻛﹸﻞﱡ ﺫﹶﻟِﻚ ﺿﻠﹶﺎﻝﹲ ﻭﺗﻀﻠِﻴﻞﹲ ﻋﻦ ﺳﻮﺍﺀِ ﺍﻟﺴﺒِﻴﻞِ. ﻧﺴﺄﹶﻝﹸ ﺍﻟﻠﱠﻪ ﺍﻟﺴﻠﹶﺎﻣﺔﹶ ﻭﺍﻟﹾﻌﺎﻓِﻴﺔﹶ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﺍﻟﹾﻮﺍﻫِﻴﺔِ ،ﺍﻟﹾﻤﻔﹾﻀِﻴﺔِ ﺑِﻘﹶﺎﺋِﻠِﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﻬﺎﻭِﻳﺔِ.
) (1ﺯﺩﻧﺎ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ،ﻟﻴﻤﻜﻦ ﺎ ﻓﻬﻢ ﺍﻟﻜﻼﻡ .ﺇﺫ ﻫﻮ ﻣﻦ ﻏﲑﻫﺎ -ﺃﻭ ﻏﲑ ﻣﺎ ﰲ ﻣﻌﻨﺎﻫﺎ -ﻛﻼﻡ ﻣﻀﻄﺮﺏ ﳛﺘﺎﺝ ﺇﱃ ﺗﺼﺤﻴﺢ . ٦٠٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ
ﺃﺍﺻﻄﻔﻰ ﺍﻟﺒﻨﺎﺕ ﻋﻠﻰ ﺍﻟﺒﻨﲔ ٤٢ ............................................................ ﺃﺗﺄﺗﻮﻥ ﺍﻟﺬﻛﺮﺍﻥ ﻣﻦ ﺍﻟﻌﺎﳌﲔ ٣١٧ ...........................................................
ﺃﺟﻌﻞ ﺍﻵﳍﺔ ﺇﳍﺎ ﻭﺍﺣﺪﺍ ﺇﻥ ﻫﺬﺍ ﻟﺸﻲﺀ ﻋﺠﺎﺏ ٣٣ ............................................
ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ ﻳﻔﺘﻨﻮﻥ ١١٨ ................................. ﺇﺫ ﻗﺎﻝ ﺍﷲ ﻳﺎﻋﻴﺴﻰ ﺇﱐ ﻣﺘﻮﻓﻴﻚ ﻭﺭﺍﻓﻌﻚ ﺇﱄ ﻭﻣﻄﻬﺮﻙ ﻣﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ٢٩٢ ..............
ﺇﺫ ﻗﺎﻝ ﻟﻪ ﺭﺑﻪ ﺃﺳﻠﻢ ﻗﺎﻝ ﺃﺳﻠﻤﺖ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ٤٨ ............................................
ﺇﺫ ﻳﺘﻠﻘﻰ ﺍﳌﺘﻠﻘﻴﺎﻥ ﻋﻦ ﺍﻟﻴﻤﲔ ﻭﻋﻦ ﺍﻟﺸﻤﺎﻝ ﻗﻌﻴﺪ ٤٢٤ ...........................................
ﺇﺫﺍ ﺟﺎﺀﻙ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﺍﷲ ﻳﻌﻠﻢ ﺇﻧﻚ ﻟﺮﺳﻮﻟﻪ ٣٧١ ...................
ﺃﻓﺘﻄﻤﻌﻮﻥ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﻟﻜﻢ ﻭﻗﺪ ﻛﺎﻥ ﻓﺮﻳﻖ ﻣﻨﻬﻢ ﻳﺴﻤﻌﻮﻥ ﻛﻼﻡ ﺍﷲ ﰒ ٣٨١ ....................
ﺃﻓﺤﺴﺒﺘﻢ ﺃﳕﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻋﺒﺜﺎ ﻭﺃﻧﻜﻢ ﺇﻟﻴﻨﺎ ﻻ ﺗﺮﺟﻌﻮﻥ ٥٠٩ ،٤٥٥ ..............................
ﺃﻓﺮﺃﻳﺖ ﻣﻦ ﺍﲣﺬ ﺇﳍﻪ ﻫﻮﺍﻩ ﻭﺃﺿﻠﻪ ﺍﷲ ﻋﻠﻰ ﻋﻠﻢ ﻭﺧﺘﻢ ﻋﻠﻰ ﲰﻌﻪ ﻭﻗﻠﺒﻪ١٨٨ .....................
ﺃﻓﻐﲑ ﺍﷲ ﺃﺑﺘﻐﻲ ﺣﻜﻤﺎ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻜﻢ ﺍﻟﻜﺘﺎﺏ ﻣﻔﺼﻼ ﻭﺍﻟﺬﻳﻦ ١٥٧ ......................... ﺃﻓﻼ ﻳﺘﺪﺑﺮﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﻏﲑ ﺍﷲ ﻟﻮﺟﺪﻭﺍ ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎ٣٢٢ ..........................
ﺃﻓﻼ ﻳﺮﻭﻥ ﺃﻻ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﻗﻮﻻ ﻭﻻ ﳝﻠﻚ ﳍﻢ ﺿﺮﺍ ﻭﻻ ﻧﻔﻌﺎ ١٤٠ ..............................
ﺃﻓﻤﻦ ﻛﺎﻥ ﻣﺆﻣﻨﺎ ﻛﻤﻦ ﻛﺎﻥ ﻓﺎﺳﻘﺎ ﻻ ﻳﺴﺘﻮﻭﻥ ٥١ ............................................. ﺃﻓﻤﻦ ﳜﻠﻖ ﻛﻤﻦ ﻻ ﳜﻠﻖ ﺃﻓﻼ ﺗﺬﻛﺮﻭﻥ ٨٦ ،٣٦.............................................
ﺃﻓﻨﺠﻌﻞ ﺍﳌﺴﻠﻤﲔ ﻛﺎﺮﻣﲔ ٥٠٩ ،٤٢ .....................................................
ﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻟﺪﻟﻮﻙ ﺍﻟﺸﻤﺲ ﺇﱃ ﻏﺴﻖ ﺍﻟﻠﻴﻞ ﻭﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ﺇﻥ ﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ١٥٣ ..................
ﺃﻛﺎﻥ ﻟﻠﻨﺎﺱ ﻋﺠﺒﺎ ﺃﻥ ﺃﻭﺣﻴﻨﺎ ﺇﱃ ﺭﺟﻞ ﻣﻨﻬﻢ ﺃﻥ ﺃﻧﺬﺭ ﺍﻟﻨﺎﺱ ﻭﺑﺸﺮ ﺍﻟﺬﻳﻦ ١٣٥ ...................
ﺃﻻ ﺇﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ ٥٦٩ ،٥٦٢ ،٣٨٦ ،٣٨٤ ،٣٨٢ ،٣٦٩ ...
ﺃﻻ ﺇﻢ ﰲ ﻣﺮﻳﺔ ﻣﻦ ﻟﻘﺎﺀ ﺭﻢ ﺃﻻ ﺇﻧﻪ ﺑﻜﻞ ﺷﻲﺀ ﳏﻴﻂ ٢٨٧ ...................................
ﺃﻻ ﺇﻢ ﻣﻦ ﺇﻓﻜﻬﻢ ﻟﻴﻘﻮﻟﻮﻥ ٤٢ ............................................................
ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻭﺃﺻﻠﺤﻮﺍ ﻭﺑﻴﻨﻮﺍ ﻓﺄﻭﻟﺌﻚ ﺃﺗﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺃﻧﺎ ﺍﻟﺘﻮﺍﺏ ٣٤٣ ......................... ﺃﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ﻭﺯﺭ ﺃﺧﺮﻯ ٥١٦ ...........................................................
ﺃﻻ ﷲ ﺍﻟﺪﻳﻦ ﺍﳋﺎﻟﺺ ﻭﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻣﺎ ﻧﻌﺒﺪﻫﻢ ﺇﻻ ٣٧ ،٣٠.....................
ﺇﻻ ﻣﻦ ﺍﺭﺗﻀﻰ ﻣﻦ ﺭﺳﻮﻝ ﻓﺈﻧﻪ ﻳﺴﻠﻚ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ﺭﺻﺪﺍ ٢٨٠ ،٢٦٤ ............... ٦٠٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﻻ ﻣﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﺎ ﻓﺄﻭﻟﺌﻚ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﻭﻻ ﻳﻈﻠﻤﻮﻥ ﺷﻴﺌﺎ ٣٤٣ .................
ﺃﻻ ﻳﻌﻠﻢ ﻣﻦ ﺧﻠﻖ ﻭﻫﻮ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ ٢٧٢ ،٩٨ ............................................
ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﻧﺼﻴﺒﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻳﺆﻣﻨﻮﻥ ﺑﺎﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ ٥٧٦ ...................... ﺃﱂ ﺗﺮ ﺃﻢ ﰲ ﻛﻞ ﻭﺍﺩ ﻳﻬﻴﻤﻮﻥ ١١٤ .......................................................
ﺃﱂ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ١٩٨ ...............................................
ﺃﱂ ﳒﻌﻞ ﻟﻪ ﻋﻴﻨﲔ ٥٦ ..................................... ................................
ﺇﱃ ﺭﺎ ﻧﺎﻇﺮﺓ ١٦٨ ،١٦٧ ،١٦٦.......................................................
ﺃﻡ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻧﺎ ﻓﻬﻮ ﻳﺘﻜﻠﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺸﺮﻛﻮﻥ ٣٠ ..................................
ﺃﻡ ﺣﺴﺐ ﺍﻟﺬﻳﻦ ﺍﺟﺘﺮﺣﻮﺍ ﺍﻟﺴﻴﺌﺎﺕ ﺃﻥ ﳒﻌﻠﻬﻢ ﻛﺎﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ٥٠٩ .........
ﺃﻡ ﺧﻠﻘﻮﺍ ﻣﻦ ﻏﲑ ﺷﻲﺀ ﺃﻡ ﻫﻢ ﺍﳋﺎﻟﻘﻮﻥ ٦٤ .................................................
ﺃﻡ ﻛﻨﺘﻢ ﺷﻬﺪﺍﺀ ﺇﺫ ﺣﻀﺮ ﻳﻌﻘﻮﺏ ﺍﳌﻮﺕ ﺇﺫ ﻗﺎﻝ ﻟﺒﻨﻴﻪ ﻣﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺑﻌﺪﻱ ٢٤٣ .................
ﺃﻡ ﻣﻦ ﻫﻮ ﻗﺎﻧﺖ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﺳﺎﺟﺪﺍ ﻭﻗﺎﺋﻤﺎ ﳛﺬﺭ ﺍﻵﺧﺮﺓ ﻭﻳﺮﺟﻮ ﺭﲪﺔ ٣٤٧ ......................
ﺃﻡ ﳒﻌﻞ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻛﺎﳌﻔﺴﺪﻳﻦ ﰲ ﺍﻷﺭﺽ ﺃﻡ ﳒﻌﻞ ٥٠٩ .................
ﺃﻡ ﳛﺴﺒﻮﻥ ﺃﻧﺎ ﻻ ﻧﺴﻤﻊ ﺳﺮﻫﻢ ﻭﳒﻮﺍﻫﻢ ﺑﻠﻰ ﻭﺭﺳﻠﻨﺎ ﻟﺪﻳﻬﻢ ﻳﻜﺘﺒﻮﻥ ٤٢٤ ....................... ﺃﻡ ﻳﻘﻮﻟﻮﻥ ﺍﻓﺘﺮﺍﻩ ﻗﻞ ﻓﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﺜﻠﻪ ﻭﺍﺩﻋﻮﺍ ﻣﻦ ﺍﺳﺘﻄﻌﺘﻢ ﻣﻦ ﺩﻭﻥ ١٦٥ ،١٦٤ .............
ﺃﻡ ﻳﻘﻮﻟﻮﻥ ﺍﻓﺘﺮﺍﻩ ﻗﻞ ﻓﺄﺗﻮﺍ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﺜﻠﻪ ﻣﻔﺘﺮﻳﺎﺕ ﻭﺍﺩﻋﻮﺍ ﻣﻦ ﺍﺳﺘﻄﻌﺘﻢ ١٦٤ ،١٦٣ ...........
ﺃﻡ ﻳﻘﻮﻟﻮﻥ ﺍﻓﺘﺮﻯ ﻋﻠﻰ ﺍﷲ ﻛﺬﺑﺎ ﻓﺈﻥ ﻳﺸﺄ ﺍﷲ ﳜﺘﻢ ﻋﻠﻰ ﻗﻠﺒﻚ ﻭﳝﺢ ٤٧٦ ،١٢١ .................
ﺃﻡ ﻳﻘﻮﻟﻮﻥ ﺷﺎﻋﺮ ﻧﺘﺮﺑﺺ ﺑﻪ ﺭﻳﺐ ﺍﳌﻨﻮﻥ ١٢١ ...............................................
ﺃﻣﺎ ﺍﻟﺴﻔﻴﻨﺔ ﻓﻜﺎﻧﺖ ﳌﺴﺎﻛﲔ ﻳﻌﻤﻠﻮﻥ ﰲ ﺍﻟﺒﺤﺮ ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻋﻴﺒﻬﺎ ﻭﻛﺎﻥ ٥١ .........................
ﺃﻣﺮﺍ ﻣﻦ ﻋﻨﺪﻧﺎ ﺇﻧﺎ ﻛﻨﺎ ﻣﺮﺳﻠﲔ ١٥٧ ....................................................... ﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﻦ ﺭﺑﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ﻛﻞ ﺁﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ٣٢٢ ،٣١٠ ،٣٠٥........
ﺃﻣﻦ ﺟﻌﻞ ﺍﻷﺭﺽ ﻗﺮﺍﺭﺍ ﻭﺟﻌﻞ ﺧﻼﳍﺎ ﺃﺎﺭﺍ ﻭﺟﻌﻞ ﳍﺎ ﺭﻭﺍﺳﻲ ﻭﺟﻌﻞ ﺑﲔ ٣٣ ...................
ﺃﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺃﻧﺰﻝ ﻟﻜﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻓﺄﻧﺒﺘﻨﺎ ﺑﻪ ﺣﺪﺍﺋﻖ ٣٣ ..................
ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ ﻭﻣﺎ ﺍﺧﺘﻠﻒ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﻣﻦ ٥٩٤ ،٥٨٩ ،٣٩............
ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ ﻭﺟﺎﻫﺪﻭﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻭﻟﺌﻚ ﻳﺮﺟﻮﻥ ٣٤٧ ،٣٤١ .............. ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻭﻟﺌﻚ ﻫﻢ ﺧﲑ ﺍﻟﱪﻳﺔ ٣١٨ .............................
ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﺳﻴﺠﻌﻞ ﳍﻢ ﺍﻟﺮﲪﻦ ﻭﺩﺍ ١٣١ ...............................
ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻫﺎﺟﺮﻭﺍ ﻭﺟﺎﻫﺪﻭﺍ ﺑﺄﻣﻮﺍﳍﻢ ﻭﺃﻧﻔﺴﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ٥٣١ ،٣٨٣ ،٣٨٢.......... ٦١٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﻥ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﺇﺫﺍ ﻣﺴﻬﻢ ﻃﺎﺋﻒ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺗﺬﻛﺮﻭﺍ ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﺼﺮﻭﻥ ٣٥٤ ...................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻋﻨﺪ ﺭﺑﻚ ﻻ ﻳﺴﺘﻜﱪﻭﻥ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻭﻳﺴﺒﺤﻮﻧﻪ ﻭﻟﻪ ﻳﺴﺠﺪﻭﻥ ٣١١ ،٢٩٣ .............
ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻟﺴﺖ ﻣﻨﻬﻢ ﰲ ﺷﻲﺀ ﺇﳕﺎ ﺃﻣﺮﻫﻢ ﺇﱃ ٥٨٧ ،٤١٦ ..........
ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﻭﺍﺳﺘﻜﱪﻭﺍ ﻋﻨﻬﺎ ﻻ ﺗﻔﺘﺢ ﳍﻢ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ٤٨١ ،٤٣٧ ................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺎﻟﺬﻛﺮ ﳌﺎ ﺟﺎﺀﻫﻢ ﻭﺇﻧﻪ ﻟﻜﺘﺎﺏ ﻋﺰﻳﺰ ٣٢٣ ...................................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻦ ﺧﺸﻴﺔ ﺭﻢ ﻣﺸﻔﻘﻮﻥ ٣٤٠ ................................................
ﺇﻥ ﺍﻟﺬﻳﻦ ﳚﺎﺩﻟﻮﻥ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﺑﻐﲑ ﺳﻠﻄﺎﻥ ﺃﺗﺎﻫﻢ ﺇﻥ ﰲ ﺻﺪﻭﺭﻫﻢ ﺇﻻ ٥٦٣ ....................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺸﺘﺮﻭﻥ ﺑﻌﻬﺪ ﺍﷲ ﻭﺃﳝﺎﻢ ﲦﻨﺎ ﻗﻠﻴﻼ ﺃﻭﻟﺌﻚ ﻻ ﺧﻼﻕ ﳍﻢ ١٤١ ........................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ ﺑﺎﷲ ﻭﺭﺳﻠﻪ ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻔﺮﻗﻮﺍ ﺑﲔ ﺍﷲ ﻭﺭﺳﻠﻪ ٤٠٠ ........................
ﺇﻥ ﺍﻟﺴﺎﻋﺔ ﺁﺗﻴﺔ ﺃﻛﺎﺩ ﺃﺧﻔﻴﻬﺎ ﻟﺘﺠﺰﻯ ﻛﻞ ﻧﻔﺲ ﲟﺎ ﺗﺴﻌﻰ ٤٤٨ ...................................
ﺇﻥ ﺍﻟﺴﺎﻋﺔ ﻵﺗﻴﺔ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﺆﻣﻨﻮﻥ ٤٥١ ..................................
ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﺁﺩﻡ ﻭﻧﻮﺣﺎ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ٣١٧ .........................
ﺇﻥ ﺍﷲ ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻳﱰﻝ ﺍﻟﻐﻴﺚ ﻭﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻷﺭﺣﺎﻡ ﻭﻣﺎ ﺗﺪﺭﻱ ٢٦٤ .....................
ﺇﻥ ﺍﷲ ﻓﺎﻟﻖ ﺍﳊﺐ ﻭﺍﻟﻨﻮﻯ ﳜﺮﺝ ﺍﳊﻲ ﻣﻦ ﺍﳌﻴﺖ ﻭﳐﺮﺝ ﺍﳌﻴﺖ ﻣﻦ ﺍﳊﻲ ٥١ .........................
ﺇﻥ ﺍﷲ ﻻ ﻳﻈﻠﻢ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻭﺇﻥ ﺗﻚ ﺣﺴﻨﺔ ﻳﻀﺎﻋﻔﻬﺎ ﻭﻳﺆﺕ ﻣﻦ ﻟﺪﻧﻪ ﺃﺟﺮﺍ ٣٤٥ .................
ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﺸﺮﻙ ٤٠٠ ،٣٤٦ ،٣٤٢......
ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﺮﺯﺍﻕ ﺫﻭ ﺍﻟﻘﻮﺓ ﺍﳌﺘﲔ ٧٦ ،٥١..................................................
ﺇﻥ ﺍﷲ ﻳﺄﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺇﻳﺘﺎﺀ ﺫﻱ ﺍﻟﻘﺮﰉ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ٥٠٤ .....................
ﺇﻥ ﺍﷲ ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺆﺩﻭﺍ ﺍﻷﻣﺎﻧﺎﺕ ﺇﱃ ﺃﻫﻠﻬﺎ ﻭﺇﺫﺍ ﺣﻜﻤﺘﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ٥٠٤ ......................
ﺇﻥ ﺍﷲ ﳛﺐ ﺍﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺳﺒﻴﻠﻪ ﺻﻔﺎ ﻛﺄﻢ ﺑﻨﻴﺎﻥ ﻣﺮﺻﻮﺹ ٤١٨ .......................... ﺇﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ﻭﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻭﺍﻟﻘﺎﻧﺘﲔ ﻭﺍﻟﻘﺎﻧﺘﺎﺕ ٣٧٢ .........................
ﺇﻥ ﺗﺒﺪﻭﺍ ﺍﻟﺼﺪﻗﺎﺕ ﻓﻨﻌﻤﺎ ﻫﻲ ﻭﺇﻥ ﲣﻔﻮﻫﺎ ﻭﺗﺆﺗﻮﻫﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻬﻮ ﺧﲑ ٣٧٢ ،٣٤٤ .............
ﺇﻥ ﲡﺘﻨﺒﻮﺍ ﻛﺒﺎﺋﺮ ﻣﺎ ﺗﻨﻬﻮﻥ ﻋﻨﻪ ﻧﻜﻔﺮ ﻋﻨﻜﻢ ﺳﻴﺌﺎﺗﻜﻢ ﻭﻧﺪﺧﻠﻜﻢ ﻣﺪﺧﻼ ٤٠٢ ....................
ﺇﻥ ﺗﻜﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﲏ ﻋﻨﻜﻢ ﻭﻻ ﻳﺮﺿﻰ ﻟﻌﺒﺎﺩﻩ ﺍﻟﻜﻔﺮ ﻭﺇﻥ ﺗﺸﻜﺮﻭﺍ ٢٥١ ...................
ﺇﻥ ﲤﺴﺴﻜﻢ ﺣﺴﻨﺔ ﺗﺴﺆﻫﻢ ﻭﺇﻥ ﺗﺼﺒﻜﻢ ﺳﻴﺌﺔ ﻳﻔﺮﺣﻮﺍ ﺎ ﻭﺇﻥ ﺗﺼﱪﻭﺍ ﻭﺗﺘﻘﻮﺍ ١٠٨ .............. ﺇﻥ ﺟﻬﻨﻢ ﻛﺎﻧﺖ ﻣﺮﺻﺎﺩﺍ ٤٦٩ ............................................................
ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ٢٣٣ ،١٤٢ ،٩٥ ،٧٨
ﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺎﺕ ﻟﻠﻤﺘﻮﲰﲔ ٥٦٩ ........................................................ ٦١١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺔ ﻭﻣﺎ ﻛﺎﻥ ﺃﻛﺜﺮﻫﻢ ﻣﺆﻣﻨﲔ ١١٩ .............................................
ﺃﻥ ﻻ ﺗﻌﺒﺪﻭﺍ ﺇﻻ ﺍﷲ ﺇﱐ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﻋﺬﺍﺏ ﻳﻮﻡ ﺃﻟﻴﻢ ٤٨٠ ..............................
ﺇﻥ ﻧﻘﻮﻝ ﺇﻻ ﺍﻋﺘﺮﺍﻙ ﺑﻌﺾ ﺁﳍﺘﻨﺎ ﺑﺴﻮﺀ ﻗﺎﻝ ﺇﱐ ﺃﺷﻬﺪ ﺍﷲ ﻭﺍﺷﻬﺪﻭﺍ ٤٤ ....................... ﺇﻥ ﻫﺬﺍ ﺇﻻ ﻗﻮﻝ ﺍﻟﺒﺸﺮ ٣٧٦ ،١٣٨ ........................................................
ﺇﻥ ﻫﺬﺍ ﻟﺮﺯﻗﻨﺎ ﻣﺎ ﻟﻪ ﻣﻦ ﻧﻔﺎﺩ ٤٧٦ .........................................................
ﺇﻥ ﻫﺬﻩ ﺗﺬﻛﺮﺓ ﻓﻤﻦ ﺷﺎﺀ ﺍﲣﺬ ﺇﱃ ﺭﺑﻪ ﺳﺒﻴﻼ ٣٧ .............................................
ﺇﻥ ﻫﻲ ﺇﻻ ﺃﲰﺎﺀ ﲰﻴﺘﻤﻮﻫﺎ ﺃﻧﺘﻢ ﻭﺁﺑﺎﺅﻛﻢ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ٣٢٥ ،١٨٧ ................
ﺇﻧﺎ ﺃﻋﻄﻴﻨﺎﻙ ﺍﻟﻜﻮﺛﺮ ٢١٩ .................................................................
ﺇﻧﺎ ﺁﻣﻨﺎ ﺑﺮﺑﻨﺎ ﻟﻴﻐﻔﺮ ﻟﻨﺎ ﺧﻄﺎﻳﺎﻧﺎ ﻭﻣﺎ ﺃﻛﺮﻫﺘﻨﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺴﺤﺮ ﻭﺍﷲ ٢٩٧ ......................... ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎ ﺍﻟﺘﻮﺭﺍﺓ ﻓﻴﻬﺎ ﻫﺪﻯ ﻭﻧﻮﺭ ﳛﻜﻢ ﺎ ﺍﻟﻨﺒﻴﻮﻥ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ٥٣٥ ،٣٤٠ ،٣٣٣ ،٢٦٨ .
ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﰲ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ ﺇﻧﺎ ﻛﻨﺎ ﻣﻨﺬﺭﻳﻦ ١٥٧ ..............................................
ﺇﻧﺎ ﺟﻌﻠﻨﺎﻩ ﻗﺮﺁﻧﺎ ﻋﺮﺑﻴﺎ ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ ١٤٦ ،١٤٥ ..........................................
ﺇﻧﺎ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻄﻔﺔ ﺃﻣﺸﺎﺝ ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﺎﻩ ﲰﻴﻌﺎ ﺑﺼﲑﺍ ٤٨٢ ،٥١ ..........................
ﺇﻧﺎ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻨﺎﻩ ﺑﻘﺪﺭ ٢٤٨ ،١٠٠ ....................................................
ﺃﻧﺘﻢ ﻭﺁﺑﺎﺅﻛﻢ ﺍﻷﻗﺪﻣﻮﻥ ٦٥ ................................................................
ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻓﺴﺎﻟﺖ ﺃﻭﺩﻳﺔ ﺑﻘﺪﺭﻫﺎ ﻓﺎﺣﺘﻤﻞ ﺍﻟﺴﻴﻞ ﺯﺑﺪﺍ ﺭﺍﺑﻴﺎ١٥٧ ......................
ﺇﻧﻚ ﻻ ﺪﻱ ﻣﻦ ﺃﺣﺒﺒﺖ ﻭﻟﻜﻦ ﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺎﳌﻬﺘﺪﻳﻦ ١١٠ ....................
ﺇﳕﺎ ﺃﻣﺮﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ ٥٦٧ ،٥٠٤ ،٩٢..............................
ﺇﳕﺎ ﺍﻟﺴﺒﻴﻞ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺄﺫﻧﻮﻧﻚ ﻭﻫﻢ ﺃﻏﻨﻴﺎﺀ ﺭﺿﻮﺍ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻊ ٤٨٥ ......................
ﺇﳕﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻴﻬﺎ ﻭﺍﳌﺆﻟﻔﺔ ﻗﻠﻮﻢ ٣٤٤ .......................... ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ ٣٣٥ ....................
ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ،٣٩٠ ،٣٧٦ ،٣٦٣ ،٣٦١ ... ٥٨٤
ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﰒ ﱂ ﻳﺮﺗﺎﺑﻮﺍ ﻭﺟﺎﻫﺪﻭﺍ ٣٩٠ ،٣٧٦ ،٣٧٠ ،٣٦٣ .......
ﺇﳕﺎ ﺫﻟﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﳜﻮﻑ ﺃﻭﻟﻴﺎﺀﻩ ﻓﻼ ﲣﺎﻓﻮﻫﻢ ﻭﺧﺎﻓﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ ٣٤٠ .................. ﺇﳕﺎ ﻭﻟﻴﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﻥ ٣٨٣ .......................
ﺇﻧﻪ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﻛﺮﱘ ٣٢٨ ،١٤٧ ........................................................
ﺇﻢ ﻳﺮﻭﻧﻪ ﺑﻌﻴﺪﺍ ٤٥٠ .................................................................... ٦١٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﱐ ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﷲ ﺭﰊ ﻭﺭﺑﻜﻢ ﻣﺎ ﻣﻦ ﺩﺍﺑﺔ ﺇﻻ ﻫﻮ ﺁﺧﺬ ﺑﻨﺎﺻﻴﺘﻬﺎ ﺇﻥ ٤٤ ....................
ﺇﱐ ﻭﺟﺪﺕ ﺍﻣﺮﺃﺓ ﲤﻠﻜﻬﻢ ﻭﺃﻭﺗﻴﺖ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻭﳍﺎ ﻋﺮﺵ ﻋﻈﻴﻢ ٢٨٣ ،١٤٤ .................
ﺃﻭ ﺗﻘﻮﻟﻮﺍ ﺇﳕﺎ ﺃﺷﺮﻙ ﺁﺑﺎﺅﻧﺎ ﻣﻦ ﻗﺒﻞ ﻭﻛﻨﺎ ﺫﺭﻳﺔ ﻣﻦ ﺑﻌﺪﻫﻢ ﺃﻓﺘﻬﻠﻜﻨﺎ ٢٤١ ،٢٣٥ ..............
ﺃﻭ ﺧﻠﻘﺎ ﳑﺎ ﻳﻜﱪ ﰲ ﺻﺪﻭﺭﻛﻢ ﻓﺴﻴﻘﻮﻟﻮﻥ ﻣﻦ ﻳﻌﻴﺪﻧﺎ ﻗﻞ ﺍﻟﺬﻱ ﻓﻄﺮﻛﻢ ﺃﻭﻝ ٤٥٢ ................
ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺂﻳﺎﺕ ﺭﻢ ﻭﻟﻘﺎﺋﻪ ﻓﺤﺒﻄﺖ ﺃﻋﻤﺎﳍﻢ ﻓﻼ ﻧﻘﻴﻢ ﳍﻢ ٤٦٦ ................... ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻫﺪﻯ ﺍﷲ ﻓﺒﻬﺪﺍﻫﻢ ﺍﻗﺘﺪﻩ ﻗﻞ ﻻ ﺃﺳﺄﻟﻜﻢ ﻋﻠﻴﻪ ﺃﺟﺮﺍ ﺇﻥ ٤٨ ...........................
ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻳﺒﺘﻐﻮﻥ ﺇﱃ ﺭﻢ ﺍﻟﻮﺳﻴﻠﺔ ﺃﻳﻬﻢ ﺃﻗﺮﺏ ﻭﻳﺮﺟﻮﻥ ﺭﲪﺘﻪ ٣٤٠ ..................
ﺃﻭﻟﺌﻚ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻌﺠﺰﻳﻦ ﰲ ﺍﻷﺭﺽ ﻭﻣﺎ ﻛﺎﻥ ﳍﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ٥٠٢ ،٤٨٦ ..........
ﺃﻭﻟﺌﻚ ﻳﺴﺎﺭﻋﻮﻥ ﰲ ﺍﳋﲑﺍﺕ ﻭﻫﻢ ﳍﺎ ﺳﺎﺑﻘﻮﻥ ٣٤٠ ......................................... ﺃﻭﱂ ﻳﺮ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﺎﻧﺘﺎ ﺭﺗﻘﺎ ﻓﻔﺘﻘﻨﺎﳘﺎ ﻭﺟﻌﻠﻨﺎ ١٤٥ ...............
ﺃﻭﱂ ﻳﺮﻭﺍ ﺃﻧﺎ ﺧﻠﻘﻨﺎ ﳍﻢ ﳑﺎ ﻋﻤﻠﺖ ﺃﻳﺪﻳﻨﺎ ﺃﻧﻌﺎﻣﺎ ﻓﻬﻢ ﳍﺎ ﻣﺎﻟﻜﻮﻥ ٢١١ ...........................
ﺃﻭﱂ ﻳﺴﲑﻭﺍ ﰲ ﺍﻷﺭﺽ ﻓﻴﻨﻈﺮﻭﺍ ﻛﻴﻒ ﻛﺎﻥ ﻋﺎﻗﺒﺔ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻭﻛﺎﻧﻮﺍ٦١ ،٥٨...............
ﺃﻭﱂ ﻳﻜﻔﻬﻢ ﺃﻧﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻳﺘﻠﻰ ﻋﻠﻴﻬﻢ ﺇﻥ ﰲ ﺫﻟﻚ ﻟﺮﲪﺔ ٤٧ ............................
ﺃﻭﱂ ﻳﻨﻈﺮﻭﺍ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺷﻲﺀ ﻭﺃﻥ ١٦٨ ..................
ﺃﻭﳌﺎ ﺃﺻﺎﺑﺘﻜﻢ ﻣﺼﻴﺒﺔ ﻗﺪ ﺃﺻﺒﺘﻢ ﻣﺜﻠﻴﻬﺎ ﻗﻠﺘﻢ ﺃﱏ ﻫﺬﺍ ﻗﻞ ﻫﻮ ﻣﻦ ﻋﻨﺪ ٤١٥ .......................
ﺃﻭﻟﻴﺲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺑﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳜﻠﻖ ﻣﺜﻠﻬﻢ ﺑﻠﻰ ﻭﻫﻮ ٤٥٤ ................
ﺃﻭﻣﻦ ﻛﺎﻥ ﻣﻴﺘﺎ ﻓﺄﺣﻴﻴﻨﺎﻩ ﻭﺟﻌﻠﻨﺎ ﻟﻪ ﻧﻮﺭﺍ ﳝﺸﻲ ﺑﻪ ﰲ ﺍﻟﻨﺎﺱ ﻛﻤﻦ ﻣﺜﻠﻪ ٢٧٧ .....................
ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ ٣٩٨ ،١٤٨ .....................................................
ﺃﳛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺮﻙ ﺳﺪﻯ ٤٥٥ ......................................................
ﺃﻳﺸﺮﻛﻮﻥ ﻣﺎ ﻻ ﳜﻠﻖ ﺷﻴﺌﺎ ﻭﻫﻢ ﳜﻠﻘﻮﻥ ٣٦ ..................................................
ﺃﻳﻨﻤﺎ ﺗﻜﻮﻧﻮﺍ ﻳﺪﺭﻛﻜﻢ ﺍﳌﻮﺕ ﻭﻟﻮ ﻛﻨﺘﻢ ﰲ ﺑﺮﻭﺝ ﻣﺸﻴﺪﺓ ﻭﺇﻥ ﺗﺼﺒﻬﻢ ﺣﺴﻨﺔ،٣٩٤ ،٣٩٣ ..... ٣٩٥
ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻭﻣﺎ ٤١ .........................
ﺍﺩﻉ ﺇﱃ ﺳﺒﻴﻞ ﺭﺑﻚ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺟﺎﺩﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ٢٠٠ ..................
ﺍﺩﻋﻮﺍ ﺭﺑﻜﻢ ﺗﻀﺮﻋﺎ ﻭﺧﻔﻴﺔ ﺇﻧﻪ ﻻ ﳛﺐ ﺍﳌﻌﺘﺪﻳﻦ ٢٣١ ........................................ ﺍﻗﺘﺮﺏ ﻟﻠﻨﺎﺱ ﺣﺴﺎﻢ ﻭﻫﻢ ﰲ ﻏﻔﻠﺔ ﻣﻌﺮﺿﻮﻥ ٤٥٠ ..........................................
ﺍﻗﺘﺮﺑﺖ ﺍﻟﺴﺎﻋﺔ ﻭﺍﻧﺸﻖ ﺍﻟﻘﻤﺮ ٤٥٠ .........................................................
ﺍﳊﺞ ﺃﺷﻬﺮ ﻣﻌﻠﻮﻣﺎﺕ ﻓﻤﻦ ﻓﺮﺽ ﻓﻴﻬﻦ ﺍﳊﺞ ﻓﻼ ﺭﻓﺚ ﻭﻻ ﻓﺴﻮﻕ ﻭﻻ ﺟﺪﺍﻝ ٤٩٩ .............. ٦١٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺟﻌﻞ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ﰒ ﺍﻟﺬﻳﻦ ٣٦٤ ،١٤٥ .......
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ١٤٨ ،٣٩ .........................................................
ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻜﻢ ﻣﻦ ﺍﻟﺸﺠﺮ ﺍﻷﺧﻀﺮ ﻧﺎﺭﺍ ﻓﺈﺫﺍ ﺃﻧﺘﻢ ﻣﻨﻪ ﺗﻮﻗﺪﻭﻥ ٤٥٣ .......................... ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﻔﻮﺭ ١٠٥ ،٧٧ .............
ﺍﻟﺬﻱ ﺧﻠﻖ ﻓﺴﻮﻯ ١٠٠ ..................................................................
ﺍﻟﺬﻱ ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﱂ ﻳﺘﺨﺬ ﻭﻟﺪﺍ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ ﰲ ،٢٧٣ ،٢٤٨ ،١٠٠... ٢٧٦
ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﱂ ﻳﻠﺒﺴﻮﺍ ﺇﳝﺎﻢ ﺑﻈﻠﻢ ﺃﻭﻟﺌﻚ ﳍﻢ ﺍﻷﻣﻦ ﻭﻫﻢ ﻣﻬﺘﺪﻭﻥ ٥٧٩ .......................
ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻋﻀﲔ ٢١١ ،١٤٦ ..................................................
ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜﻢ ﻓﺎﺧﺸﻮﻫﻢ ﻓﺰﺍﺩﻫﻢ ﺇﳝﺎﻧﺎ ٣٦١ .....................
ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻋﻬﺪ ﺇﻟﻴﻨﺎ ﺃﻻ ﻧﺆﻣﻦ ﻟﺮﺳﻮﻝ ﺣﱴ ﻳﺄﺗﻴﻨﺎ ﺑﻘﺮﺑﺎﻥ ٤٤ ............................
ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻨﱯ ﺍﻷﻣﻲ ﺍﻟﺬﻱ ﳚﺪﻭﻧﻪ ﻣﻜﺘﻮﺑﺎ ﻋﻨﺪﻫﻢ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ١٥٤ ..................
ﺍﻟﺬﻳﻦ ﳚﺎﺩﻟﻮﻥ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﺑﻐﲑ ﺳﻠﻄﺎﻥ ﺃﺗﺎﻫﻢ ﻛﱪ ﻣﻘﺘﺎ ﻋﻨﺪ ﺍﷲ ٤١٩ ،٥١ ........................
ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﻟﻌﺮﺵ ﻭﻣﻦ ﺣﻮﻟﻪ ﻳﺴﺒﺤﻮﻥ ﲝﻤﺪ ﺭﻢ ﻭﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ٤٨٠ ،٣١٠ ،٢٨١...
ﺍﻟﺬﻳﻦ ﻳﻨﻔﻘﻮﻥ ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻭﺍﻟﻜﺎﻇﻤﲔ ﺍﻟﻐﻴﻆ ﻭﺍﻟﻌﺎﻓﲔ ﻋﻦ ﺍﻟﻨﺎﺱ ١٣٠ ................
ﺍﻟﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳊﻜﻴﻢ ١٦٤ .......................................................
ﺍﻟﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ٤٣ .............................................................
ﺍﻟﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺮﺁﻥ ﻣﺒﲔ ٤٣ .......................................................
ﺍﻟﺮ ﻛﺘﺎﺏ ﺃﺣﻜﻤﺖ ﺁﻳﺎﺗﻪ ﰒ ﻓﺼﻠﺖ ﻣﻦ ﻟﺪﻥ ﺣﻜﻴﻢ ﺧﺒﲑ ٢٠٤ ................................ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ١٤٨ ،٣٩ ................................................................
ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ٦٠٧ ،٢٩٦ ،٢٨١ ،١٩٥ ....................................
ﺍﷲ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻭﺍﳌﻴﺰﺍﻥ ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﻟﻌﻞ ﺍﻟﺴﺎﻋﺔ ﻗﺮﻳﺐ ٤٤ .......................
ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﺿﻌﻒ ﰒ ﺟﻌﻞ ﻣﻦ ﺑﻌﺪ ﺿﻌﻒ ﻗﻮﺓ ﰒ ﺟﻌﻞ ﻣﻦ ﺑﻌﺪ ﻗﻮﺓ ٥٢ ...............
ﺍﷲ ﺍﻟﺬﻱ ﺭﻓﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﻐﲑ ﻋﻤﺪ ﺗﺮﻭﺎ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺳﺨﺮ ٢٨٦ ،٢٨١ ...............
ﺍﷲ ﺍﻟﺼﻤﺪ ٢٠٧ ......................................................................... ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻛﻴﻞ ٤٢٨ ،٣٩٥ ................................
ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ١٦٤ ،٧٤ ....................................................
٦١٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ ﻟﻪ ﻣﺎ ﰲ ،٧٥ ،٧٤ ،٧٠ ،٥٩ ،٥٨ ،٥١ ...... ٣٠٩ ،٢٩٢ ،٢٨٤
ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ٢٨١ .................................................... ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻟﻴﺠﻤﻌﻨﻜﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻭﻣﻦ ﺃﺻﺪﻕ ١٦٤ ........................
ﺍﷲ ﻧﺰﻝ ﺃﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺑﺎ ﻣﺘﺸﺎﺎ ﻣﺜﺎﱐ ﺗﻘﺸﻌﺮ ﻣﻨﻪ ﺟﻠﻮﺩ ﺍﻟﺬﻳﻦ ٥٨٤ ......................
ﺍﷲ ﻭﱄ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﳜﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ٣٨٣ .......................
ﺍﷲ ﻳﺒﺴﻂ ﺍﻟﺮﺯﻕ ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﻳﻘﺪﺭ ﻟﻪ ﺇﻥ ﺍﷲ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ ٢٤٥ ....................
ﺍﷲ ﻳﺘﻮﰱ ﺍﻷﻧﻔﺲ ﺣﲔ ﻣﻮﺎ ﻭﺍﻟﱵ ﱂ ﲤﺖ ﰲ ﻣﻨﺎﻣﻬﺎ ﻓﻴﻤﺴﻚ ﺍﻟﱵ ٤٣١ ،٤٢٦ ................. ﺍﱂ ٣٢٢ ،١٦٤ ،١١٨ ،٧٤
ﺍﳌﺺ ١٦٤ .............................................................................
ﺍﻟﻨﺎﺭ ﻳﻌﺮﺿﻮﻥ ﻋﻠﻴﻬﺎ ﻏﺪﻭﺍ ﻭﻋﺸﻴﺎ ﻭﻳﻮﻡ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺃﺩﺧﻠﻮﺍ ﺁﻝ ﻓﺮﻋﻮﻥ ٤٤٩ ،٤٤٣ ............
ﺍﻟﻴﻮﻡ ﺃﺣﻞ ﻟﻜﻢ ﺍﻟﻄﻴﺒﺎﺕ ﻭﻃﻌﺎﻡ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺣﻞ ﻟﻜﻢ ﻭﻃﻌﺎﻣﻜﻢ ٣٧٠ ......................
ﺍﻟﻴﻮﻡ ﲡﺰﻯ ﻛﻞ ﻧﻔﺲ ﲟﺎ ﻛﺴﺒﺖ ﻻ ﻇﻠﻢ ﺍﻟﻴﻮﻡ ﺇﻥ ﺍﷲ ﺳﺮﻳﻊ ﺍﳊﺴﺎﺏ ٥٠٧ ،٤٥٩ ..............
ﺍﻟﻴﻮﻡ ﳔﺘﻢ ﻋﻠﻰ ﺃﻓﻮﺍﻫﻬﻢ ﻭﺗﻜﻠﻤﻨﺎ ﺃﻳﺪﻳﻬﻢ ﻭﺗﺸﻬﺪ ﺃﺭﺟﻠﻬﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ١٤٠ ....................... ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ٦٠٥ ،٣٩٦ ،٣٩.................................................
ﺑﺎﻟﺒﻴﻨﺎﺕ ﻭﺍﻟﺰﺑﺮ ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﺬﻛﺮ ﻟﺘﺒﲔ ﻟﻠﻨﺎﺱ ﻣﺎ ﻧﺰﻝ ﺇﻟﻴﻬﻢ ﻭﻟﻌﻠﻬﻢ ٤٤ ،٤٣.......................
ﺑﻞ ﺍﺩﺍﺭﻙ ﻋﻠﻤﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ﺑﻞ ﻫﻢ ﰲ ﺷﻚ ﻣﻨﻬﺎ ﺑﻞ ﻫﻢ ﻣﻨﻬﺎ ﻋﻤﻮﻥ ٤٥٠ ...................
ﺑﻞ ﺑﺪﺍ ﳍﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﳜﻔﻮﻥ ﻣﻦ ﻗﺒﻞ ﻭﻟﻮ ﺭﺩﻭﺍ ﻟﻌﺎﺩﻭﺍ ﳌﺎ ﻮﺍ ﻋﻨﻪ ١٠٥ ..........................
ﺑﻞ ﺭﻓﻌﻪ ﺍﷲ ﺇﻟﻴﻪ ﻭﻛﺎﻥ ﺍﷲ ﻋﺰﻳﺰﺍ ﺣﻜﻴﻤﺎ ٢٩٢ ...........................................
ﺑﻞ ﻛﺬﺑﻮﺍ ﲟﺎ ﱂ ﳛﻴﻄﻮﺍ ﺑﻌﻠﻤﻪ ﻭﳌﺎ ﻳﺄﻢ ﺗﺄﻭﻳﻠﻪ ﻛﺬﻟﻚ ﻛﺬﺏ ﺍﻟﺬﻳﻦ ١٠٨ ....................... ﺑﻞ ﻫﻮ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﰲ ﺻﺪﻭﺭ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻭﻣﺎ ﳚﺤﺪ ﺑﺂﻳﺎﺗﻨﺎ ﺇﻻ ١٦٣ .....................
ﺑﻞ ﻫﻮ ﻗﺮﺁﻥ ﳎﻴﺪ ٢٦٥ ................................... ................................
ﺑﻞ ﻳﺮﻳﺪ ﻛﻞ ﺍﻣﺮﺉ ﻣﻨﻬﻢ ﺃﻥ ﻳﺆﺗﻰ ﺻﺤﻔﺎ ﻣﻨﺸﺮﺓ ٥٨٦ .......................................
ﺑﻠﺴﺎﻥ ﻋﺮﰊ ﻣﺒﲔ١٥٦ ...................................................................
ﺑﻠﻰ ﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻭﺍﺗﻘﻰ ﻓﺈﻥ ﺍﷲ ﳛﺐ ﺍﳌﺘﻘﲔ ١٣٠ ......................................
ﺗﺒﺎﺭﻙ ﺍﻟﺬﻱ ﻧﺰﻝ ﺍﻟﻔﺮﻗﺎﻥ ﻋﻠﻰ ﻋﺒﺪﻩ ﻟﻴﻜﻮﻥ ﻟﻠﻌﺎﳌﲔ ﻧﺬﻳﺮﺍ ٣١٧ ،١٣٥ .........................
ﺗﺒﺖ ﻳﺪﺍ ﺃﰊ ﳍﺐ ﻭﺗﺐ١٥٢ ..............................................................
ﺗﺘﺠﺎﰱ ﺟﻨﻮﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ ﻳﺪﻋﻮﻥ ﺭﻢ ﺧﻮﻓﺎ ﻭﻃﻤﻌﺎ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ ٣٤٧ .............. ٦١٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﲢﻴﺘﻬﻢ ﻳﻮﻡ ﻳﻠﻘﻮﻧﻪ ﺳﻼﻡ ﻭﺃﻋﺪ ﳍﻢ ﺃﺟﺮﺍ ﻛﺮﳝﺎ ١٧٦ ..........................................
ﺗﺪﻣﺮ ﻛﻞ ﺷﻲﺀ ﺑﺄﻣﺮ ﺭﺎ ﻓﺄﺻﺒﺤﻮﺍ ﻻ ﻳﺮﻯ ﺇﻻ ﻣﺴﺎﻛﻨﻬﻢ ﻛﺬﻟﻚ ﳒﺰﻱ ﺍﻟﻘﻮﻡ ١٤٤ ..............
ﺗﻌﺮﺝ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﺇﻟﻴﻪ ﰲ ﻳﻮﻡ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ﲬﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ٢٩٢ ......................... ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ١٨٥ ...........................................................
ﺗﻠﻚ ﺍﻟﺮﺳﻞ ﻓﻀﻠﻨﺎ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﻨﻬﻢ ﻣﻦ ﻛﻠﻢ ﺍﷲ ﻭﺭﻓﻊ ﺑﻌﻀﻬﻢ ﺩﺭﺟﺎﺕ ،١٢٥ ،٨٣ ،٦٧ ٥٩١ ،٣١٣
ﺗﱰﻝ ﻋﻠﻰ ﻛﻞ ﺃﻓﺎﻙ ﺃﺛﻴﻢ ١١٤ .............................................................
ﺗﱰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ٢٩٢ ،١٥٧ ،١٥٦....................................
ﺗﱰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻴﻢ ٢٩٢ ،١٥٧ ............................................. ﺗﱰﻳﻞ ﻣﻦ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ٢٩٢ ،١٥٧ .....................................................
ﺛﺎﱐ ﻋﻄﻔﻪ ﻟﻴﻀﻞ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﻟﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺧﺰﻱ ﻭﻧﺬﻳﻘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ١٨٧ ......................
ﰒ ﺃﻧﺰﻝ ﻋﻠﻴﻜﻢ ﻣﻦ ﺑﻌﺪ ﺍﻟﻐﻢ ﺃﻣﻨﺔ ﻧﻌﺎﺳﺎ ﻳﻐﺸﻰ ﻃﺎﺋﻔﺔ ﻣﻨﻜﻢ ﻭﻃﺎﺋﻔﺔ ﻗﺪ ٢٣٣ ....................
ﰒ ﺇﻧﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺗﺒﻌﺜﻮﻥ ٤٥٦ .........................................................
ﰒ ﺃﻭﺭﺛﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺍﺻﻄﻔﻴﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻧﺎ ﻓﻤﻨﻬﻢ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻭﻣﻨﻬﻢ ٣٦٧ ..................... ﰒ ﺍﺳﺘﻮﻯ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻲ ﺩﺧﺎﻥ ﻓﻘﺎﻝ ﳍﺎ ﻭﻟﻸﺭﺽ ﺍﺋﺘﻴﺎ ﻃﻮﻋﺎ ﺃﻭ ﻛﺮﻫﺎ ٢٣٩ ..................
ﰒ ﺧﻠﻘﻨﺎ ﺍﻟﻨﻄﻔﺔ ﻋﻠﻘﺔ ﻓﺨﻠﻘﻨﺎ ﺍﻟﻌﻠﻘﺔ ﻣﻀﻐﺔ ﻓﺨﻠﻘﻨﺎ ﺍﳌﻀﻐﺔ ﻋﻈﺎﻣﺎ ﻓﻜﺴﻮﻧﺎ ٤٩٣ ،٤٩١ ...........
ﰒ ﺩﻧﺎ ﻓﺘﺪﱃ ٢١٨ ،٢١٧ ................................................................
ﰒ ﻵﺗﻴﻨﻬﻢ ﻣﻦ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﻦ ﺧﻠﻔﻬﻢ ﻭﻋﻦ ﺃﳝﺎﻢ ﻭﻋﻦ ﴰﺎﺋﻠﻬﻢ ﻭﻻ ٢٩٠ .....................
ﰒ ﻟﻘﻄﻌﻨﺎ ﻣﻨﻪ ﺍﻟﻮﺗﲔ ٤٧ ..................................................................
ﰒ ﻧﻨﺠﻲ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﻧﺬﺭ ﺍﻟﻈﺎﳌﲔ ﻓﻴﻬﺎ ﺟﺜﻴﺎ ٤٦٣ ..........................................
ﺟﺰﺍﺀ ﻭﻓﺎﻗﺎ ٤٥٨ .........................................................................
ﺟﺰﺍﺅﻫﻢ ﻋﻨﺪ ﺭﻢ ﺟﻨﺎﺕ ﻋﺪﻥ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﺃﺑﺪﺍ ٤٨١ ................
ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﻭﻗﻮﻣﻮﺍ ﷲ ﻗﺎﻧﺘﲔ ٣٦٥ ..............................
ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻣﻬﺎﺗﻜﻢ ﻭﺑﻨﺎﺗﻜﻢ ﻭﺃﺧﻮﺍﺗﻜﻢ ﻭﻋﻤﺎﺗﻜﻢ ﻭﺧﺎﻻﺗﻜﻢ ﻭﺑﻨﺎﺕ ﺍﻷﺥ ٥٠٦ .............
ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺍﳌﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﳊﻢ ﺍﳋﱰﻳﺮ ﻭﻣﺎ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ ﻭﺍﳌﻨﺨﻨﻘﺔ ٥٩٤ ،٥٠٦ ،٣١٢ ،٤٣
ﺣﻢ ٣٣٩ ،٢٩٣ ،١٨٥ ،١٥٧ ،٤٣ ....................................................
ﺣﻨﻔﺎﺀ ﷲ ﻏﲑ ﻣﺸﺮﻛﲔ ﺑﻪ ﻭﻣﻦ ﻳﺸﺮﻙ ﺑﺎﷲ ﻓﻜﺄﳕﺎ ﺧﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺘﺨﻄﻔﻪ ٤٣٨ .................
ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﰒ ﺟﻌﻞ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺃﻧﺰﻝ ﻟﻜﻢ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﲦﺎﻧﻴﺔ ١٥٨ ................ ٦١٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ ﻟﻠﻤﺘﻘﲔ ١٦٤ ..............................................
ﺫﻟﻚ ﺑﺄﻥ ﺍﷲ ﻣﻮﱃ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻻ ﻣﻮﱃ ﳍﻢ ٣٨٣ ...............................
ﺫﻟﻚ ﺑﺄﻥ ﺍﷲ ﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻭﺇﻥ ﺍﻟﺬﻳﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻜﺘﺎﺏ ﻟﻔﻲ ٥٨٧ ،١٤٩ ............... ﺫﻟﻚ ﳑﺎ ﺃﻭﺣﻰ ﺇﻟﻴﻚ ﺭﺑﻚ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﻻ ﲡﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺘﻠﻘﻰ ١٤٦ ................... ﺫﻭ ﺍﻟﻌﺮﺵ ﺍﻴﺪ ٢٨١ ،٨٦ ،٨٣ ........................................................
ﺫﻭ ﻣﺮﺓ ﻓﺎﺳﺘﻮﻯ ٢١٧ ....................................................................
ﺭﺏ ﻗﺪ ﺁﺗﻴﺘﲏ ﻣﻦ ﺍﳌﻠﻚ ﻭﻋﻠﻤﺘﲏ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻷﺣﺎﺩﻳﺚ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ٤٠٤ ...................
ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﱄ ﻭﻟﻮﺍﻟﺪﻱ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﳊﺴﺎﺏ ٤٤٨ ......................................
ﺭﺳﻼ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ﻟﺌﻼ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺣﺠﺔ ﺑﻌﺪ ﺍﻟﺮﺳﻞ ﻭﻛﺎﻥ ٢٤٠ ،٣............. ﺭﻓﻴﻊ ﺍﻟﺪﺭﺟﺎﺕ ﺫﻭ ﺍﻟﻌﺮﺵ ﻳﻠﻘﻲ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﻣﺮﻩ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ٤٥٩ ،٢٨١ ،١٥......
ﺯﻋﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻥ ﻟﻦ ﻳﺒﻌﺜﻮﺍ ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ ﻟﺘﺒﻌﺜﻦ ﰒ ﻟﺘﻨﺒﺆﻥ ﲟﺎ ٤٥٠ .......................
ﺳﺄﺻﻠﻴﻪ ﺳﻘﺮ ١٣٨ ......................................................................
ﺳﺄﻝ ﺳﺎﺋﻞ ﺑﻌﺬﺍﺏ ﻭﺍﻗﻊ ٤٥٠ .............................................................
ﺳﺎﺑﻘﻮﺍ ﺇﱃ ﻣﻐﻔﺮﺓ ﻣﻦ ﺭﺑﻜﻢ ﻭﺟﻨﺔ ﻋﺮﺿﻬﺎ ﻛﻌﺮﺽ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺃﻋﺪﺕ ﻟﻠﺬﻳﻦ ،٤٦٩ ،٣٦٩ .. ٤٩٨
ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺃﺳﺮﻯ ﺑﻌﺒﺪﻩ ﻟﻴﻼ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ٢١٨ ،١١٢ .............
ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ١٧ ...................................................
ﺳﻼﻡ ﻗﻮﻻ ﻣﻦ ﺭﺏ ﺭﺣﻴﻢ ٢٩٥ ،٢٨٩ ،١٤١.............................................
ﺳﻨﺮﻳﻬﻢ ﺁﻳﺎﺗﻨﺎ ﰲ ﺍﻵﻓﺎﻕ ﻭﰲ ﺃﻧﻔﺴﻬﻢ ﺣﱴ ﻳﺘﺒﲔ ﳍﻢ ﺃﻧﻪ ﺍﳊﻖ ﺃﻭﱂ٤٥ ...........................
ﺳﻴﻘﻮﻝ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ ﻟﻮ ﺷﺎﺀ ﺍﷲ ﻣﺎ ﺃﺷﺮﻛﻨﺎ ﻭﻻ ﺁﺑﺎﺅﻧﺎ ﻭﻻ ﺣﺮﻣﻨﺎ ١٠٧ ....................... ﺳﻴﻘﻮﻟﻮﻥ ﺛﻼﺛﺔ ﺭﺍﺑﻌﻬﻢ ﻛﻠﺒﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ ﲬﺴﺔ ﺳﺎﺩﺳﻬﻢ ﻛﻠﺒﻬﻢ ﺭﲨﺎ ﺑﺎﻟﻐﻴﺐ ٤٢٠ ............
ﺳﻴﻘﻮﻟﻮﻥ ﷲ ﻗﻞ ﺃﻓﻼ ﺗﺬﻛﺮﻭﻥ٢٨ ..........................................................
ﺷﺮﻉ ﻟﻜﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﻭﺻﻰ ﺑﻪ ﻧﻮﺣﺎ ﻭﺍﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻭﻣﺎ ﻭﺻﻴﻨﺎ ﺑﻪ ٣٢١ .................
ﺷﻬﺪ ﺍﷲ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺃﻭﻟﻮ ﺍﻟﻌﻠﻢ ﻗﺎﺋﻤﺎ ﺑﺎﻟﻘﺴﻂ ٣١٠ ،٣٩ ......................
ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻭﺑﻴﻨﺎﺕ ﻣﻦ ﺍﳍﺪﻯ ﻭﺍﻟﻔﺮﻗﺎﻥ ٥٠٣ ،٦٧ ......... ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻬﻢ ﻏﲑ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﻻ ﺍﻟﻀﺎﻟﲔ ٣٩ ................................
ﺻﺮﺍﻁ ﺍﷲ ﺍﻟﺬﻱ ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﺃﻻ ﺇﱃ ﺍﷲ ﺗﺼﲑ ١٥ .......................
ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻼ ﻳﻈﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣﺪﺍ ٢٨٠ ،٢٦٤ ........................................... ٦١٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻋﻠﻤﻪ ﺷﺪﻳﺪ ﺍﻟﻘﻮﻯ ٢١٧ .................................................................
ﻋﻠﻰ ﻗﻠﺒﻚ ﻟﺘﻜﻮﻥ ﻣﻦ ﺍﳌﻨﺬﺭﻳﻦ ١٥٦ .......................................................
ﻏﺎﻓﺮ ﺍﻟﺬﻧﺐ ﻭﻗﺎﺑﻞ ﺍﻟﺘﻮﺏ ﺷﺪﻳﺪ ﺍﻟﻌﻘﺎﺏ ﺫﻱ ﺍﻟﻄﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺇﻟﻴﻪ ٣٦٥ ....................
ﻓﺄﺧﺮﺟﻨﺎ ﻣﻦ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ٣٧٣ ...................................................
ﻓﺈﺫﺍ ﺑﻠﻐﻦ ﺃﺟﻠﻬﻦ ﻓﺄﻣﺴﻜﻮﻫﻦ ﲟﻌﺮﻭﻑ ﺃﻭ ﻓﺎﺭﻗﻮﻫﻦ ﲟﻌﺮﻭﻑ ﻭﺃﺷﻬﺪﻭﺍ ﺫﻭﻱ ٥٦٩ ،٣٨٧ ،٢٧٠.
ﻓﺈﺫﺍ ﺳﻮﻳﺘﻪ ﻭﻧﻔﺨﺖ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻲ ﻓﻘﻌﻮﺍ ﻟﻪ ﺳﺎﺟﺪﻳﻦ ٤٢٨ ،٤٢٧ ............................
ﻓﺈﺫﺍ ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ١٥٣ ..................................... ﻓﺄﻗﻢ ﻭﺟﻬﻚ ﻟﻠﺪﻳﻦ ﺣﻨﻴﻔﺎ ﻓﻄﺮﺓ ﺍﷲ ﺍﻟﱵ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻻ ﺗﺒﺪﻳﻞ ٤٩٥ ،٣٠ ....................
ﻓﺄﳍﻤﻬﺎ ﻓﺠﻮﺭﻫﺎ ﻭﺗﻘﻮﺍﻫﺎ ٤٩٤ ............................................................
ﻓﺄﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﺭﺑﻪ ﻓﺄﻛﺮﻣﻪ ﻭﻧﻌﻤﻪ ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﲏ ٥٦٧ ،٣٨٨ ...................
ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﺷﻘﻮﺍ ﻓﻔﻲ ﺍﻟﻨﺎﺭ ﳍﻢ ﻓﻴﻬﺎ ﺯﻓﲑ ﻭﺷﻬﻴﻖ ٤٧٨ .......................................
ﻓﺄﻣﺎ ﻋﺎﺩ ﻓﺎﺳﺘﻜﱪﻭﺍ ﰲ ﺍﻷﺭﺽ ﺑﻐﲑ ﺍﳊﻖ ﻭﻗﺎﻟﻮﺍ ﻣﻦ ﺃﺷﺪ ﻣﻨﺎ ﻗﻮﺓ ﺃﻭﱂ ٥١ .......................
ﻓﺄﻣﺎ ﻣﻦ ﺃﻋﻄﻰ ﻭﺍﺗﻘﻰ ٢٤٥ ..............................................................
ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ٤٦٠ ........................................................... ﻓﺂﻣﻦ ﻟﻪ ﻟﻮﻁ ﻭﻗﺎﻝ ﺇﱐ ﻣﻬﺎﺟﺮ ﺇﱃ ﺭﰊ ﺇﻧﻪ ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ٣٥٦ .............................
ﻓﺂﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻨﺎ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﲑ ٣٢٣ .............................
ﻓﺈﻥ ﺍﺳﺘﻜﱪﻭﺍ ﻓﺎﻟﺬﻳﻦ ﻋﻨﺪ ﺭﺑﻚ ﻳﺴﺒﺤﻮﻥ ﻟﻪ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﻫﻢ ﻻ ﻳﺴﺄﻣﻮﻥ ٣١١ ....................
ﻓﺈﻥ ﺗﻮﻟﻮﺍ ﻓﺈﳕﺎ ﻋﻠﻴﻚ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ٣٢١ ....................................................
ﻓﺈﻥ ﺣﺎﺟﻮﻙ ﻓﻘﻞ ﺃﺳﻠﻤﺖ ﻭﺟﻬﻲ ﷲ ﻭﻣﻦ ﺍﺗﺒﻌﻦ ﻭﻗﻞ ﻟﻠﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ١٣٥ .................
ﻓﺈﻥ ﻛﺬﺑﻮﻙ ﻓﻘﺪ ﻛﺬﺏ ﺭﺳﻞ ﻣﻦ ﻗﺒﻠﻚ ﺟﺎﺀﻭﺍ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻭﺍﻟﺰﺑﺮ ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﻨﲑ ٤٤ ................ ﻓﺈﻥ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻚ ﻓﺎﻋﻠﻢ ﺃﳕﺎ ﻳﺘﺒﻌﻮﻥ ﺃﻫﻮﺍﺀﻫﻢ ﻭﻣﻦ ﺃﺿﻞ ﳑﻦ ﺍﺗﺒﻊ ٤١٩ ،١٨٧ ................
ﻓﺄﻭﺟﺲ ﻣﻨﻬﻢ ﺧﻴﻔﺔ ﻗﺎﻟﻮﺍ ﻻ ﲣﻒ ﻭﺑﺸﺮﻭﻩ ﺑﻐﻼﻡ ﻋﻠﻴﻢ ٥١ .......................................
ﻓﺄﻭﺣﻰ ﺇﱃ ﻋﺒﺪﻩ ﻣﺎ ﺃﻭﺣﻰ ١١٢ .........................................................
ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻭﺍﲰﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﻭﺃﻧﻔﻘﻮﺍ ﺧﲑﺍ ﻷﻧﻔﺴﻜﻢ ﻭﻣﻦ ٤٨٥ ......................
ﻓﺎﺻﱪ ﺇﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ ﻭﺳﺒﺢ ﲝﻤﺪ ﺭﺑﻚ ﺑﺎﻟﻌﺸﻲ ﻭﺍﻹﺑﻜﺎﺭ ١٠٨ ............... ﻓﺎﺻﱪ ﳊﻜﻢ ﺭﺑﻚ ﻭﻻ ﺗﻜﻦ ﻛﺼﺎﺣﺐ ﺍﳊﻮﺕ ﺇﺫ ﻧﺎﺩﻯ ﻭﻫﻮ ﻣﻜﻈﻮﻡ ١٢٧ .....................
ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺟﻌﻞ ﻟﻜﻢ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﺃﺯﻭﺍﺟﺎ ﻭﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺃﺯﻭﺍﺟﺎ ،٧٢ ،٧١ ،٦٠ ،٥٠. ٥٩٧ ،٣٨١ ،٣٨٠ ،٢٠٧ ،٢٠٦ ،١٩٥ ،١٦٥ ،١٥٨ ،٩٤ ،٩٢ ٦١٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻭﺍﷲ ٤١٠ ........................
ﻓﺎﳌﺪﺑﺮﺍﺕ ﺃﻣﺮﺍ ٣٠٨ .....................................................................
ﻓﺎﳌﻘﺴﻤﺎﺕ ﺃﻣﺮﺍ ٣٠٨ .................................................................... ﻓﺎﻟﻴﻮﻡ ﻻ ﺗﻈﻠﻢ ﻧﻔﺲ ﺷﻴﺌﺎ ﻭﻻ ﲡﺰﻭﻥ ﺇﻻ ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ ٥١٧ ،٥١٢ .....................
ﻓﺒﺸﺮﻧﺎﻩ ﺑﻐﻼﻡ ﺣﻠﻴﻢ٥١ ....................................................................
ﻓﺘﻌﺎﱃ ﺍﷲ ﺍﳌﻠﻚ ﺍﳊﻖ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻜﺮﱘ ٢٨١ .....................................
ﻓﺬﺭﻫﻢ ﺣﱴ ﻳﻼﻗﻮﺍ ﻳﻮﻣﻬﻢ ﺍﻟﺬﻱ ﻓﻴﻪ ﻳﺼﻌﻘﻮﻥ ٤٣٦ ..........................................
ﻓﺬﻭﻗﻮﺍ ﻓﻠﻦ ﻧﺰﻳﺪﻛﻢ ﺇﻻ ﻋﺬﺍﺑﺎ ٤٨٠ .......................................................
ﻓﺴﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻣﻠﻜﻮﺕ ﻛﻞ ﺷﻲﺀ ﻭﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ٤٥٥ ................................... ﻓﺴﻨﻴﺴﺮﻩ ﻟﻠﻌﺴﺮﻯ ٢٤٦ .................................................................
ﻓﺴﻨﻴﺴﺮﻩ ﻟﻠﻴﺴﺮﻯ ٢٤٥ .................................................................. ﻓﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ ٢٨١ ،٨٦ ،٨٣ ...........................................................
ﻓﻘﺎﻝ ﺃﻧﺎ ﺭﺑﻜﻢ ﺍﻷﻋﻠﻰ ١٤٧ ..............................................................
ﻓﻘﻀﺎﻫﻦ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﰲ ﻳﻮﻣﲔ ﻭﺃﻭﺣﻰ ﰲ ﻛﻞ ﲰﺎﺀ ﺃﻣﺮﻫﺎ ﻭﺯﻳﻨﺎ ﺍﻟﺴﻤﺎﺀ ٥٠٤ ................. ﻓﻘﻠﻨﺎ ﺍﺿﺮﺑﻮﻩ ﺑﺒﻌﻀﻬﺎ ﻛﺬﻟﻚ ﳛﻴﻲ ﺍﷲ ﺍﳌﻮﺗﻰ ﻭﻳﺮﻳﻜﻢ ﺁﻳﺎﺗﻪ ﻟﻌﻠﻜﻢ ٤٤٩ ........................
ﻓﻼ ﺗﻌﻠﻢ ﻧﻔﺲ ﻣﺎ ﺃﺧﻔﻲ ﳍﻢ ﻣﻦ ﻗﺮﺓ ﺃﻋﲔ ﺟﺰﺍﺀ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ٤٩٢ ،٤٩١ ،٤٥٨..............
ﻓﻼ ﻭﺭﺑﻚ ﻻ ﻳﺆﻣﻨﻮﻥ ﺣﱴ ﳛﻜﻤﻮﻙ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻨﻬﻢ ﰒ ﻻ ﳚﺪﻭﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ،٣٩٠ ،١٩٣ .... ٥٦١
ﻓﻠﻢ ﺗﻘﺘﻠﻮﻫﻢ ﻭﻟﻜﻦ ﺍﷲ ﻗﺘﻠﻬﻢ ﻭﻣﺎ ﺭﻣﻴﺖ ﺇﺫ ﺭﻣﻴﺖ ﻭﻟﻜﻦ ﺍﷲ ﺭﻣﻰ ﻭﻟﻴﺒﻠﻲ ٤٩٢ ،٤٩١ .............
ﻓﻠﻤﺎ ﺃﺗﺎﻫﺎ ﻧﻮﺩﻱ ﻣﻦ ﺷﺎﻃﺊ ﺍﻟﻮﺍﺩﻱ ﺍﻷﳝﻦ ﰲ ﺍﻟﺒﻘﻌﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ١٤٧ ،١٤٦ ........... ﻓﻠﻤﺎ ﺍﺳﺘﻴﺄﺳﻮﺍ ﻣﻨﻪ ﺧﻠﺼﻮﺍ ﳒﻴﺎ ﻗﺎﻝ ﻛﺒﲑﻫﻢ ﺃﱂ ﺗﻌﻠﻤﻮﺍ ﺃﻥ ﺃﺑﺎﻛﻢ ﻗﺪ ٥٠٥ ،١٧١ ................
ﻓﻠﻤﺎ ﺗﺮﺍﺀﻯ ﺍﳉﻤﻌﺎﻥ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﻣﻮﺳﻰ ﺇﻧﺎ ﳌﺪﺭﻛﻮﻥ ١٧٢ ..................................
ﻓﻠﻤﺎ ﺟﺎﺀ ﺃﻣﺮﻧﺎ ﳒﻴﻨﺎ ﺻﺎﳊﺎ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ ﺑﺮﲪﺔ ﻣﻨﺎ ﻭﻣﻦ ﺧﺰﻱ ٤٦٤ .......................
ﻓﻠﻤﺎ ﺟﻦ ﻋﻠﻴﻪ ﺍﻟﻠﻴﻞ ﺭﺃﻯ ﻛﻮﻛﺒﺎ ﻗﺎﻝ ﻫﺬﺍ ﺭﰊ ﻓﻠﻤﺎ ﺃﻓﻞ ﻗﺎﻝ ﻻ ﺃﺣﺐ ٥٧٩ .....................
ﻓﻠﻤﺎ ﲰﻌﺖ ﲟﻜﺮﻫﻦ ﺃﺭﺳﻠﺖ ﺇﻟﻴﻬﻦ ﻭﺃﻋﺘﺪﺕ ﳍﻦ ﻣﺘﻜﺄ ﻭﺁﺗﺖ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ٣١٧ ............ ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ﻓﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ ﺃﺑﻮﺍﺏ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺇﺫﺍ ﻓﺮﺣﻮﺍ ٤٩٧ .....................
ﻓﻤﺎ ﺁﻣﻦ ﳌﻮﺳﻰ ﺇﻻ ﺫﺭﻳﺔ ﻣﻦ ﻗﻮﻣﻪ ﻋﻠﻰ ﺧﻮﻑ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﻣﻠﺌﻬﻢ ﺃﻥ ﻳﻔﺘﻨﻬﻢ ٣٥٦ ..............
ﻓﻤﺎ ﺍﺳﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻈﻬﺮﻭﻩ ﻭﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻟﻪ ﻧﻘﺒﺎ ٢٨٩ ......................................... ٦١٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﻤﺎ ﺗﻨﻔﻌﻬﻢ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ ٢٢٥ .........................................................
ﻓﻤﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﻋﻨﻪ ﺣﺎﺟﺰﻳﻦ ٤٧ .......................................................
ﻓﻤﻦ ﺛﻘﻠﺖ ﻣﻮﺍﺯﻳﻨﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ ٤٦٥ .............................................. ﻓﻤﻦ ﺣﺎﺟﻚ ﻓﻴﻪ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻙ ﻣﻦ ﺍﻟﻌﻠﻢ ﻓﻘﻞ ﺗﻌﺎﻟﻮﺍ ﻧﺪﻉ ﺃﺑﻨﺎﺀﻧﺎ ﻭﺃﺑﻨﺎﺀﻛﻢ ٥٥٠ ..............
ﻓﻤﻦ ﱂ ﳚﺪ ﻓﺼﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺘﻤﺎﺳﺎ ﻓﻤﻦ ﱂ ﻳﺴﺘﻄﻊ ٤٨٥ ،٣٤٤ ...........
ﻓﻤﻦ ﻳﺮﺩ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻪ ﻳﺸﺮﺡ ﺻﺪﺭﻩ ﻟﻺﺳﻼﻡ ﻭﻣﻦ ﻳﺮﺩ ﺃﻥ ﻳﻀﻠﻪ ﳚﻌﻞ ٤٨٧ ،٢٥١ ،١٠٦ ،٦٧
ﻓﻨﻈﺮ ﻧﻈﺮﺓ ﰲ ﺍﻟﻨﺠﻮﻡ ٥٧٩ ............................... ................................
ﻓﻮﺳﻮﺱ ﳍﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻴﺒﺪﻱ ﳍﻤﺎ ﻣﺎ ﻭﻭﺭﻱ ﻋﻨﻬﻤﺎ ﻣﻦ ﺳﻮﺁﻤﺎ ﻭﻗﺎﻝ ﻣﺎ ٣١٧ ..................
ﻓﻮﻗﺎﻩ ﺍﷲ ﺳﻴﺌﺎﺕ ﻣﺎ ﻣﻜﺮﻭﺍ ﻭﺣﺎﻕ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ٤٣٦ .............................
ﻓﻮﻳﻞ ﻟﻠﺬﻳﻦ ﻳﻜﺘﺒﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺑﺄﻳﺪﻳﻬﻢ ﰒ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻟﻴﺸﺘﺮﻭﺍ ٣٨١ .................
ﰲ ﺭﻕ ﻣﻨﺸﻮﺭ ١٥٤ ..................................... ................................
ﰲ ﺻﺤﻒ ﻣﻜﺮﻣﺔ ١٦٣ ..................................................................
ﰲ ﻗﻠﻮﻢ ﻣﺮﺽ ﻓﺰﺍﺩﻫﻢ ﺍﷲ ﻣﺮﺿﺎ ﻭﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺬﺑﻮﻥ ٢٠٦ ....................
ﰲ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ١٥٤ ................................................................... ﰲ ﻟﻮﺡ ﳏﻔﻮﻅ ٢٦٥ ،١٥٤ ..............................................................
ﻓﻴﻪ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻦ ﺩﺧﻠﻪ ﻛﺎﻥ ﺁﻣﻨﺎ ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ٤٨٤ .......................
ﻓﻴﻬﺎ ﻳﻔﺮﻕ ﻛﻞ ﺃﻣﺮ ﺣﻜﻴﻢ ١٥٧ ........................................................... ﻓﻴﻮﻣﺌﺬ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ ٤٥٩ ................................................................
ﻗﺎﻝ ﺃﺭﺃﻳﺘﻚ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺮﻣﺖ ﻋﻠﻲ ﻟﺌﻦ ﺃﺧﺮﺗﲏ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻷﺣﺘﻨﻜﻦ ٣١٤ ،٣١٣ ...........
ﻗﺎﻝ ﺃﻓﺮﺃﻳﺘﻢ ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﺒﺪﻭﻥ ٦٥ .............................................................
ﻗﺎﻝ ﺃﱂ ﺃﻗﻞ ﻟﻚ ﺇﻧﻚ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﻣﻌﻲ ﺻﱪﺍ ٤٨٦ ...........................................
ﻗﺎﻝ ﺇﻥ ﺭﺳﻮﻟﻜﻢ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺇﻟﻴﻜﻢ ﻨﻮﻥ ٢٦ ..............................................
ﻗﺎﻝ ﺃﻧﺎ ﺧﲑ ﻣﻨﻪ ﺧﻠﻘﺘﲏ ﻣﻦ ﻧﺎﺭ ﻭﺧﻠﻘﺘﻪ ﻣﻦ ﻃﲔ١٩٣ ......................................
ﻗﺎﻝ ﺇﻧﻚ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﻣﻌﻲ ﺻﱪﺍ ٥٠٢ ،٤٨٦ ...............................................
ﻗﺎﻝ ﺍﺧﺴﺌﻮﺍ ﻓﻴﻬﺎ ﻭﻻ ﺗﻜﻠﻤﻮﻥ ١٤٢ ....................................................... ﻗﺎﻝ ﺍﷲ ﻫﺬﺍ ﻳﻮﻡ ﻳﻨﻔﻊ ﺍﻟﺼﺎﺩﻗﲔ ﺻﺪﻗﻬﻢ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ ٥٢٦ .................
ﻗﺎﻝ ﺍﻫﺒﻄﺎ ﻣﻨﻬﺎ ﲨﻴﻌﺎ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﻋﺪﻭ ﻓﺈﻣﺎ ﻳﺄﺗﻴﻨﻜﻢ ﻣﲏ ﻫﺪﻯ ﻓﻤﻦ١٦ ...................... ﻗﺎﻝ ﺍﻫﺒﻄﻮﺍ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﻋﺪﻭ ﻭﻟﻜﻢ ﰲ ﺍﻷﺭﺽ ﻣﺴﺘﻘﺮ ﻭﻣﺘﺎﻉ ﺇﱃ ﺣﲔ ٤٤٨ .................. ٦٢٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﺎﻝ ﺭﺏ ﺇﱐ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻓﺎﻏﻔﺮ ﱄ ﻓﻐﻔﺮ ﻟﻪ ﺇﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ ١٢٧ .......................
ﻗﺎﻝ ﺭﺏ ﺃﱏ ﻳﻜﻮﻥ ﱄ ﻏﻼﻡ ﻭﻗﺪ ﺑﻠﻐﲏ ﺍﻟﻜﱪ ﻭﺍﻣﺮﺃﰐ ﻋﺎﻗﺮ ﻗﺎﻝ ﻛﺬﻟﻚ ٨٣ ......................
ﻗﺎﻝ ﺭﺏ ﺍﺣﻜﻢ ﺑﺎﳊﻖ ﻭﺭﺑﻨﺎ ﺍﻟﺮﲪﻦ ﺍﳌﺴﺘﻌﺎﻥ ﻋﻠﻰ ﻣﺎ ﺗﺼﻔﻮﻥ ٥٠٥ ............................ ﻗﺎﻝ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺇﻥ ﻛﻨﺘﻢ ﻣﻮﻗﻨﲔ ٢٦ .................................
ﻗﺎﻝ ﺭﺏ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺇﻥ ﻛﻨﺘﻢ ﺗﻌﻘﻠﻮﻥ ٢٦ ....................................
ﻗﺎﻝ ﺭﺏ ﲟﺎ ﺃﻏﻮﻳﺘﲏ ﻷﺯﻳﻨﻦ ﳍﻢ ﰲ ﺍﻷﺭﺽ ﻭﻷﻏﻮﻳﻨﻬﻢ ﺃﲨﻌﲔ ٣٤٩ ،١٠٩ ،١٠٧.................
ﻗﺎﻝ ﺭﺏ ﻓﺄﻧﻈﺮﱐ ﺇﱃ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ ٤٤٨ ،٤٠٣ ،٣٤٩.......................................
ﻗﺎﻝ ﺭﺏ ﱂ ﺣﺸﺮﺗﲏ ﺃﻋﻤﻰ ﻭﻗﺪ ﻛﻨﺖ ﺑﺼﲑﺍ ١٦ ............................................
ﻗﺎﻝ ﺭﺑﻜﻢ ﻭﺭﺏ ﺁﺑﺎﺋﻜﻢ ﺍﻷﻭﻟﲔ ٢٦ ........................................................ ﻗﺎﻝ ﺭﺑﻨﺎ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ ﰒ ﻫﺪﻯ ٤٨٢ .........................................
ﻗﺎﻝ ﻓﺈﻧﻚ ﻣﻦ ﺍﳌﻨﻈﺮﻳﻦ ٤٤٨ ..............................................................
ﻗﺎﻝ ﻓﺈﺎ ﳏﺮﻣﺔ ﻋﻠﻴﻬﻢ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻳﺘﻴﻬﻮﻥ ﰲ ﺍﻷﺭﺽ ﻓﻼ ﺗﺄﺱ ﻋﻠﻰ ٥٠٦ .......................
ﻗﺎﻝ ﻓﺒﻌﺰﺗﻚ ﻷﻏﻮﻳﻨﻬﻢ ﺃﲨﻌﲔ ٤٩٥ ،٤٠٣ ،٣٤٩..........................................
ﻗﺎﻝ ﻛﺬﻟﻚ ﺃﺗﺘﻚ ﺁﻳﺎﺗﻨﺎ ﻓﻨﺴﻴﺘﻬﺎ ﻭﻛﺬﻟﻚ ﺍﻟﻴﻮﻡ ﺗﻨﺴﻰ ١٦ ...................................... ﻗﺎﻝ ﻛﺬﻟﻚ ﻗﺎﻝ ﺭﺑﻚ ﻫﻮ ﻋﻠﻲ ﻫﲔ ﻭﻗﺪ ﺧﻠﻘﺘﻚ ﻣﻦ ﻗﺒﻞ ﻭﱂ ﺗﻚ ﺷﻴﺌﺎ ٤٢٨ ،٩٢ ،٦٣ .........
ﻗﺎﻝ ﻛﻼ ﺇﻥ ﻣﻌﻲ ﺭﰊ ﺳﻴﻬﺪﻳﻦ ١٧٢ ....................... ................................
ﻗﺎﻝ ﻻ ﲣﺘﺼﻤﻮﺍ ﻟﺪﻱ ﻭﻗﺪ ﻗﺪﻣﺖ ﺇﻟﻴﻜﻢ ﺑﺎﻟﻮﻋﻴﺪ ٥٠٨ ......................................
ﻗﺎﻝ ﻟﻘﺪ ﻋﻠﻤﺖ ﻣﺎ ﺃﻧﺰﻝ ﻫﺆﻻﺀ ﺇﻻ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺼﺎﺋﺮ ﻭﺇﱐ ٣٤٩ ،٢٦ ..................
ﻗﺎﻝ ﳌﻦ ﺣﻮﻟﻪ ﺃﻻ ﺗﺴﺘﻤﻌﻮﻥ ٢٦ ............................................................
ﻗﺎﻝ ﻣﺎ ﺧﻄﺒﻜﻦ ﺇﺫ ﺭﺍﻭﺩﺗﻦ ﻳﻮﺳﻒ ﻋﻦ ﻧﻔﺴﻪ ﻗﻠﻦ ﺣﺎﺵ ﷲ ﻣﺎ ﻋﻠﻤﻨﺎ ﻋﻠﻴﻪ ٥١ .......................
ﻗﺎﻝ ﻫﺬﺍ ﺻﺮﺍﻁ ﻋﻠﻲ ﻣﺴﺘﻘﻴﻢ ٤٩٥ ........................................................
ﻗﺎﻝ ﻫﺬﺍ ﻓﺮﺍﻕ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﺳﺄﻧﺒﺌﻚ ﺑﺘﺄﻭﻳﻞ ﻣﺎ ﱂ ﺗﺴﺘﻄﻊ ﻋﻠﻴﻪ ﺻﱪﺍ ٢٠١ ...................
ﻗﺎﻝ ﻳﺎﺇﺑﻠﻴﺲ ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﺴﺠﺪ ﳌﺎ ﺧﻠﻘﺖ ﺑﻴﺪﻱ ﺃﺃﺳﺘﻜﱪﺕ ﺃﻡ ﻛﻨﺖ ﻣﻦ ،٣١٥ ،٢١١ ،٢١٠.... ٦٠٧
ﻗﺎﻝ ﻳﺎﻧﻮﺡ ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻚ ﺇﻧﻪ ﻋﻤﻞ ﻏﲑ ﺻﺎﱀ ﻓﻼ ﺗﺴﺄﻟﲏ ﻣﺎ ﻟﻴﺲ ١٧٠ ..................... ﻗﺎﻻ ﺭﺑﻨﺎ ﻇﻠﻤﻨﺎ ﺃﻧﻔﺴﻨﺎ ﻭﺇﻥ ﱂ ﺗﻐﻔﺮ ﻟﻨﺎ ﻭﺗﺮﲪﻨﺎ ﻟﻨﻜﻮﻧﻦ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ١٢٧ ......................
ﻗﺎﻟﺖ ﺍﻷﻋﺮﺍﺏ ﺁﻣﻨﺎ ﻗﻞ ﱂ ﺗﺆﻣﻨﻮﺍ ﻭﻟﻜﻦ ﻗﻮﻟﻮﺍ ﺃﺳﻠﻤﻨﺎ ﻭﳌﺎ ﻳﺪﺧﻞ ﺍﻹﳝﺎﻥ ٣٨٥ ،٣٧٠ ............
ﻗﺎﻟﺖ ﺭﺳﻠﻬﻢ ﺃﰲ ﺍﷲ ﺷﻚ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻳﺪﻋﻮﻛﻢ ﻟﻴﻐﻔﺮ ﻟﻜﻢ ٢٤١ ،٣١ ،٢٦ ...... ٦٢١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺃﻣﺘﻨﺎ ﺍﺛﻨﺘﲔ ﻭﺃﺣﻴﻴﺘﻨﺎ ﺍﺛﻨﺘﲔ ﻓﺎﻋﺘﺮﻓﻨﺎ ﺑﺬﻧﻮﺑﻨﺎ ﻓﻬﻞ ٤٣٥ ...............................
ﻗﺎﻟﻮﺍ ﻳﺎﺃﺑﺎﻧﺎ ﺇﻧﺎ ﺫﻫﺒﻨﺎ ﻧﺴﺘﺒﻖ ﻭﺗﺮﻛﻨﺎ ﻳﻮﺳﻒ ﻋﻨﺪ ﻣﺘﺎﻋﻨﺎ ﻓﺄﻛﻠﻪ ﺍﻟﺬﺋﺐ ٣٥٥ ......................
ﻗﺎﻟﻮﺍ ﻳﺎﻗﻮﻣﻨﺎ ﺇﻧﺎ ﲰﻌﻨﺎ ﻛﺘﺎﺑﺎ ﺃﻧﺰﻝ ﻣﻦ ﺑﻌﺪ ﻣﻮﺳﻰ ﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ١٣٤ ........................... ﻗﺪ ﺃﻓﻠﺢ ﻣﻦ ﺯﻛﺎﻫﺎ ٤٩٤ .................................................................
ﻗﺪ ﺧﺴﺮ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺑﻠﻘﺎﺀ ﺍﷲ ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻢ ﺍﻟﺴﺎﻋﺔ ﺑﻐﺘﺔ ﻗﺎﻟﻮﺍ ٤٥٠ ........................
ﻗﺪ ﲰﻊ ﺍﷲ ﻗﻮﻝ ﺍﻟﱵ ﲡﺎﺩﻟﻚ ﰲ ﺯﻭﺟﻬﺎ ﻭﺗﺸﺘﻜﻲ ﺇﱃ ﺍﷲ ﻭﺍﷲ ﻳﺴﻤﻊ ٢٩٠ .....................
ﻗﻞ ﺃﺭﺃﻳﺘﻢ ﺇﻥ ﺃﺧﺬ ﺍﷲ ﲰﻌﻜﻢ ﻭﺃﺑﺼﺎﺭﻛﻢ ﻭﺧﺘﻢ ﻋﻠﻰ ﻗﻠﻮﺑﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑ ٣٤ ....................
ﻗﻞ ﺃﺭﺃﻳﺘﻢ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﻛﻔﺮﰎ ﺑﻪ ﻭﺷﻬﺪ ﺷﺎﻫﺪ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ٤٥ .....................
ﻗﻞ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻓﺈﻥ ﺗﻮﻟﻮﺍ ﻓﺈﳕﺎ ﻋﻠﻴﻪ ﻣﺎ ﲪﻞ ﻭﻋﻠﻴﻜﻢ ٤١٦ ،٣٢١ ............... ﻗﻞ ﺃﻏﲑ ﺍﷲ ﺃﲣﺬ ﻭﻟﻴﺎ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻫﻮ ﻳﻄﻌﻢ ﻭﻻ ﻳﻄﻌﻢ٧٦ .....................
ﻗﻞ ﺇﻥ ﲣﻔﻮﺍ ﻣﺎ ﰲ ﺻﺪﻭﺭﻛﻢ ﺃﻭ ﺗﺒﺪﻭﻩ ﻳﻌﻠﻤﻪ ﺍﷲ ﻭﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ٩١ .................
ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ ﻭﺍﷲ ،٤١٦ ،٣٧٤ ،١٩٣ ،١٢٤ ٥٦١
ﻗﻞ ﺇﳕﺎ ﺣﺮﻡ ﺭﰊ ﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ﻭﺍﻹﰒ ﻭﺍﻟﺒﻐﻲ ﺑﻐﲑ ٤١٩ ،١٨٢ ............... ﻗﻞ ﺇﱐ ﺃﺧﺎﻑ ﺇﻥ ﻋﺼﻴﺖ ﺭﰊ ﻋﺬﺍﺏ ﻳﻮﻡ ﻋﻈﻴﻢ ٤٧٩ ....................................
ﻗﻞ ﺃﻱ ﺷﻲﺀ ﺃﻛﱪ ﺷﻬﺎﺩﺓ ﻗﻞ ﺍﷲ ﺷﻬﻴﺪ ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ﻭﺃﻭﺣﻲ ﺇﱄ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ١٣٥ ،٣٣ ..........
ﻗﻞ ﺍﳊﻤﺪ ﷲ ﻭﺳﻼﻡ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﺍﺻﻄﻔﻰ ﺁﷲ ﺧﲑ ﺃﻡ ﻣﺎ ﻳﺸﺮﻛﻮﻥ ٣٣ .....................
ﻗﻞ ﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﻟﺒﺜﻮﺍ ﻟﻪ ﻏﻴﺐ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﺑﺼﺮ ﺑﻪ ﻭﺃﲰﻊ ﻣﺎ ٤١٩ ...................
ﻗﻞ ﺗﺮﺑﺼﻮﺍ ﻓﺈﱐ ﻣﻌﻜﻢ ﻣﻦ ﺍﳌﺘﺮﺑﺼﲔ ١٢١ ..................................................
ﻗﻞ ﻓﺄﺗﻮﺍ ﺑﻜﺘﺎﺏ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻫﻮ ﺃﻫﺪﻯ ﻣﻨﻬﻤﺎ ﺃﺗﺒﻌﻪ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ ١٥٧ .........................
ﻗﻞ ﻟﺌﻦ ﺍﺟﺘﻤﻌﺖ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺄﺗﻮﻥ ١٦٤ ،١٦٢ .............
ﻗﻞ ﻻ ﺃﻗﻮﻝ ﻟﻜﻢ ﻋﻨﺪﻱ ﺧﺰﺍﺋﻦ ﺍﷲ ﻭﻻ ﺃﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻭﻻ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﱐ ٥٦٤ ،٣١٩ ،٣١٧......
ﻗﻞ ﳌﻦ ﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬﺎ ﺇﻥ ﻛﻨﺘﻢ ﺗﻌﻠﻤﻮﻥ ٤٠٤ ،٢٨ ........................................
ﻗﻞ ﻟﻦ ﻳﺼﻴﺒﻨﺎ ﺇﻻ ﻣﺎ ﻛﺘﺐ ﺍﷲ ﻟﻨﺎ ﻫﻮ ﻣﻮﻻﻧﺎ ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ٣٩٣ ........................
ﻗﻞ ﻟﻮ ﺷﺎﺀ ﺍﷲ ﻣﺎ ﺗﻠﻮﺗﻪ ﻋﻠﻴﻜﻢ ﻭﻻ ﺃﺩﺭﺍﻛﻢ ﺑﻪ ﻓﻘﺪ ﻟﺒﺜﺖ ﻓﻴﻜﻢ ﻋﻤﺮﺍ ٤٧٦ ...................... ﻗﻞ ﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺤﺮ ﻣﺪﺍﺩﺍ ﻟﻜﻠﻤﺎﺕ ﺭﰊ ﻟﻨﻔﺪ ﺍﻟﺒﺤﺮ ﻗﺒﻞ ﺃﻥ ﺗﻨﻔﺪ ﻛﻠﻤﺎﺕ ١٥٢ ،٨٣ ............... ﻗﻞ ﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﺁﳍﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﺇﺫﺍ ﻻﺑﺘﻐﻮﺍ ﺇﱃ ﺫﻱ ﺍﻟﻌﺮﺵ ﺳﺒﻴﻼ ٣٧ .....................
ﻗﻞ ﻣﻦ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻗﻞ ﺍﷲ ﻗﻞ ﺃﻓﺎﲣﺬﰎ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻻ ٤٩٣ ،١٤٥ ،١٤٢...... ٦٢٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻗﻞ ﻧﺰﻟﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻦ ﺭﺑﻚ ﺑﺎﳊﻖ ﻟﻴﺜﺒﺖ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻫﺪﻯ ﻭﺑﺸﺮﻯ ﻟﻠﻤﺴﻠﻤﲔ ،١٥٧ ،١٥٦ . ٢٩٣
ﻗﻞ ﻫﺬﻩ ﺳﺒﻴﻠﻲ ﺃﺩﻋﻮ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ﺃﻧﺎ ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﺳﺒﺤﺎﻥ ﺍﷲ ٦٠٥ ،١٧ ................. ﻗﻞ ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﺑﺸﺮ ﻣﻦ ﺫﻟﻚ ﻣﺜﻮﺑﺔ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﻟﻌﻨﻪ ﺍﷲ ﻭﻏﻀﺐ ﻋﻠﻴﻪ ٥٢٦ ....................
ﻗﻞ ﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺒﻌﺚ ﻋﻠﻴﻜﻢ ﻋﺬﺍﺑﺎ ﻣﻦ ﻓﻮﻗﻜﻢ ﺃﻭ ﻣﻦ ﲢﺖ ﺃﺭﺟﻠﻜﻢ ٥٨٨ ................
ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ٢٠٧ .................................... ................................
ﻗﻞ ﻳﺎﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻛﻠﻤﺔ ﺳﻮﺍﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﺃﻻ ﻧﻌﺒﺪ ﺇﻻ ٣٨٩ ،٣٨ ....................
ﻗﻞ ﻳﺎﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﺗﻐﻠﻮﺍ ﰲ ﺩﻳﻨﻜﻢ ﻏﲑ ﺍﳊﻖ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺃﻫﻮﺍﺀ ﻗﻮﻡ ٥٩٦ ،٤٩ ..................
ﻗﻞ ﻳﺎﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ٣٨ ................................................................... ﻗﻞ ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﱐ ﺭﺳﻮﻝ ﺍﷲ ﺇﻟﻴﻜﻢ ﲨﻴﻌﺎ ﺍﻟﺬﻱ ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ١٣٤ .....................
ﻗﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺃﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻻ ﺗﻘﻨﻄﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺇﻥ ٤٠٤ ،٣٤٣ ................
ﻗﻞ ﻳﺘﻮﻓﺎﻛﻢ ﻣﻠﻚ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻭﻛﻞ ﺑﻜﻢ ﰒ ﺇﱃ ﺭﺑﻜﻢ ﺗﺮﺟﻌﻮﻥ ٤٢٦ ..........................
ﻗﻞ ﳛﻴﻴﻬﺎ ﺍﻟﺬﻱ ﺃﻧﺸﺄﻫﺎ ﺃﻭﻝ ﻣﺮﺓ ﻭﻫﻮ ﺑﻜﻞ ﺧﻠﻖ ﻋﻠﻴﻢ ٤٥٣ ..................................
ﻗﻮﻟﻮﺍ ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻨﺎ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ٣٨٩ ،٣٢٢ ........................
ﻛﺎﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﺃﺷﺪ ﻣﻨﻜﻢ ﻗﻮﺓ ﻭﺃﻛﺜﺮ ﺃﻣﻮﺍﻻ ﻭﺃﻭﻻﺩﺍ ﻓﺎﺳﺘﻤﺘﻌﻮﺍ ٢٦١ ..................
ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻓﺒﻌﺚ ﺍﷲ ﺍﻟﻨﺒﻴﲔ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ﻭﺃﻧﺰﻝ ﻣﻌﻬﻢ٥٩١ ،٣٢٣ .............
ﻛﺎﻧﻮﺍ ﻻ ﻳﺘﻨﺎﻫﻮﻥ ﻋﻦ ﻣﻨﻜﺮ ﻓﻌﻠﻮﻩ ﻟﺒﺌﺲ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ٥٧٧ ................................
ﻛﺘﺎﺏ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻓﻼ ﻳﻜﻦ ﰲ ﺻﺪﺭﻙ ﺣﺮﺝ ﻣﻨﻪ ﻟﺘﻨﺬﺭ ﺑﻪ ﻭﺫﻛﺮﻯ ﻟﻠﻤﺆﻣﻨﲔ ١٦٤ ..............
ﻛﺘﺐ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﻦ ﺗﻮﻻﻩ ﻓﺄﻧﻪ ﻳﻀﻠﻪ ﻭﻳﻬﺪﻳﻪ ﺇﱃ ﻋﺬﺍﺏ ﺍﻟﺴﻌﲑ ١٨٧ ............................
ﻛﺮﺍﻡ ﺑﺮﺭﺓ ٣١١ ......................................................................... ﻛﺮﺍﻣﺎ ﻛﺎﺗﺒﲔ ٣١١ ....................................................................... ﻛﻞ ﺫﻟﻚ ﻛﺎﻥ ﺳﻴﺌﻪ ﻋﻨﺪ ﺭﺑﻚ ﻣﻜﺮﻭﻫﺎ ٢٥١ .................................................
ﻛﻞ ﻣﻦ ﻋﻠﻴﻬﺎ ﻓﺎﻥ ٤٧٣ ،٤٣٤ ،٦٦......................................................
ﻛﻞ ﻧﻔﺲ ﺫﺍﺋﻘﺔ ﺍﳌﻮﺕ ﻭﺇﳕﺎ ﺗﻮﻓﻮﻥ ﺃﺟﻮﺭﻛﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻤﻦ ﺯﺣﺰﺡ ﻋﻦ ٤٧٢ ..................
ﻛﻼ ﺇﻢ ﻋﻦ ﺭﻢ ﻳﻮﻣﺌﺬ ﶈﺠﻮﺑﻮﻥ ١٧٠ ،١٦٩ ............................................ ﻛﻴﻒ ﺗﻜﻔﺮﻭﻥ ﺑﺎﷲ ﻭﻛﻨﺘﻢ ﺃﻣﻮﺍﺗﺎ ﻓﺄﺣﻴﺎﻛﻢ ﰒ ﳝﻴﺘﻜﻢ ﰒ ﳛﻴﻴﻜﻢ ﰒ ٤٣٥ .......................
ﻷﺧﺬﻧﺎ ﻣﻨﻪ ﺑﺎﻟﻴﻤﲔ ٤٦ ...................................................................
ﻟﺌﻼ ﻳﻌﻠﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺃﻥ ﺍﻟﻔﻀﻞ ٤٩٨ ................... ٦٢٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ٤٣٢ .......................
ﻻ ﲡﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺘﻘﻌﺪ ﻣﺬﻣﻮﻣﺎ ﳐﺬﻭﻻ ٤١ ...........................................
ﻻ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ﻭﻫﻮ ﻳﺪﺭﻙ ﺍﻷﺑﺼﺎﺭ ﻭﻫﻮ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ ١٧٨ ،١٧٢ ،١٧٠ ،٥٩ .......... ﻻ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ ﰲ ﺃﳝﺎﻧﻜﻢ ﻭﻟﻜﻦ ﻳﺆﺍﺧﺬﻛﻢ ﲟﺎ ﻋﻘﺪﰎ ﺍﻷﳝﺎﻥ ٣٧٢ ،٣٤٤ ............
ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ﺗﱰﻳﻞ ﻣﻦ ﺣﻜﻴﻢ ﲪﻴﺪ ٢٩٣ ،١٥٧ ..................
ﻻ ﻳﺘﺨﺬ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺃﻭﻟﻴﺎﺀ ﻣﻦ ﺩﻭﻥ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ٢١٠ .......................
ﻻ ﻳﺬﻭﻗﻮﻥ ﻓﻴﻬﺎ ﺍﳌﻮﺕ ﺇﻻ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻭﻭﻗﺎﻫﻢ ﻋﺬﺍﺏ ﺍﳉﺤﻴﻢ ٤٧٦ ،٤٣٥ ...................
ﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ ﻭﻫﻢ ﻳﺴﺄﻟﻮﻥ ٢٤٨ .....................................................
ﻻ ﻳﺴﺒﻘﻮﻧﻪ ﺑﺎﻟﻘﻮﻝ ﻭﻫﻢ ﺑﺄﻣﺮﻩ ﻳﻌﻤﻠﻮﻥ ٣٠٩ ................................................
ﻻ ﻳﺴﻤﻌﻮﻥ ﺇﱃ ﺍﳌﻺ ﺍﻷﻋﻠﻰ ﻭﻳﻘﺬﻓﻮﻥ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ٣١١ ......................................
ﻻ ﻳﻔﺘﺮ ﻋﻨﻬﻢ ﻭﻫﻢ ﻓﻴﻪ ﻣﺒﻠﺴﻮﻥ ٤٨٠ .....................................................
ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ﳍﺎ ﻣﺎ ﻛﺴﺒﺖ ﻭﻋﻠﻴﻬﺎ ﻣﺎ ﺍﻛﺘﺴﺒﺖ ﺭﺑﻨﺎ ،٥٠١ ،٥٠٠ ،٤٨٤...... ٥١٧ ،٥١٢
ﻻ ﳝﺴﻬﻢ ﻓﻴﻬﺎ ﻧﺼﺐ ﻭﻣﺎ ﻫﻢ ﻣﻨﻬﺎ ﲟﺨﺮﺟﲔ ٤٨١ ،٤٧٦ .................................... ﻻﺑﺜﲔ ﻓﻴﻬﺎ ﺃﺣﻘﺎﺑﺎ ٤٧٩ ..................................................................
ﳋﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻛﱪ ﻣﻦ ﺧﻠﻖ ﺍﻟﻨﺎﺱ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ ٤٥٤ ...............
ﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺭﺳﻠﻨﺎ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻭﺃﻧﺰﻟﻨﺎ ﻣﻌﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﻴﺰﺍﻥ ﻟﻴﻘﻮﻡ ٤٤ ...............................
ﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﻧﻮﺣﺎ ﺇﱃ ﻗﻮﻣﻪ ﻓﻘﺎﻝ ﻳﺎﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ٢٣ .........................
ﻟﻘﺪ ﺗﺎﺏ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻩ ﰲ ﺳﺎﻋﺔ ٥٣٣ .......................
ﻟﻘﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ﺑﺎﳌﺆﻣﻨﲔ ٥١ .....................
ﻟﻘﺪ ﺭﺿﻲ ﺍﷲ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﺇﺫ ﻳﺒﺎﻳﻌﻮﻧﻚ ﲢﺖ ﺍﻟﺸﺠﺮﺓ ﻓﻌﻠﻢ ﻣﺎ ﰲ ﻗﻠﻮﻢ ٥٥٦ ،٥٣٠ ،٥٢٦....
ﻟﻘﺪ ﺻﺪﻕ ﺍﷲ ﺭﺳﻮﻟﻪ ﺍﻟﺮﺅﻳﺎ ﺑﺎﳊﻖ ﻟﺘﺪﺧﻠﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ ٣٧٥ ،٣٧٤ ..............
ﻟﻘﺪ ﻛﺎﻥ ﰲ ﻗﺼﺼﻬﻢ ﻋﱪﺓ ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ ﻣﺎ ﻛﺎﻥ ﺣﺪﻳﺜﺎ ﻳﻔﺘﺮﻯ ﻭﻟﻜﻦ ﺗﺼﺪﻳﻖ ١٨٥ ،٥٧ ........
ﻟﻘﺪ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺇﺫ ﺑﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮﻻ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ١٢١ ....................
ﻟﻜﻦ ﺍﷲ ﻳﺸﻬﺪ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﺃﻧﺰﻟﻪ ﺑﻌﻠﻤﻪ ﻭﺍﳌﻼﺋﻜﺔ ﻳﺸﻬﺪﻭﻥ ﻭﻛﻔﻰ ٥١ ........................ ﻟﻠﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ ﻭﻻ ﻳﺮﻫﻖ ﻭﺟﻮﻫﻬﻢ ﻗﺘﺮ ﻭﻻ ﺫﻟﺔ ﺃﻭﻟﺌﻚ ١٦٩ .....................
ﻟﻠﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﻣﺜﻞ ﺍﻟﺴﻮﺀ ﻭﷲ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ٩٣ ،٧٣.....................
ﻟﻠﻔﻘﺮﺍﺀ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻳﺒﺘﻐﻮﻥ ﻓﻀﻼ ٥٣١ ...................... ٦٢٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ٢٠٧ ....................................................................
ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﳌﺴﻴﺢ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﺍ ﷲ ﻭﻻ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﻮﻥ ﻭﻣﻦ ﻳﺴﺘﻨﻜﻒ ٣١٨ ...............
ﻟﻪ ﻣﻌﻘﺒﺎﺕ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ﳛﻔﻈﻮﻧﻪ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺇﻥ ﺍﷲ ﻻ ٤٢٦ ،٤٢٥ ،٤٢٤.......... ﳍﻢ ﺍﻟﺒﺸﺮﻯ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ﻻ ﺗﺒﺪﻳﻞ ﻟﻜﻠﻤﺎﺕ ﺍﷲ ﺫﻟﻚ ٣٨٦ ،٣٨٤ ................
ﳍﻢ ﻣﺎ ﻳﺸﺎﺀﻭﻥ ﻓﻴﻬﺎ ﻭﻟﺪﻳﻨﺎ ﻣﺰﻳﺪ١٦٩ ......................................................
ﻟﻮ ﺧﺮﺟﻮﺍ ﻓﻴﻜﻢ ﻣﺎ ﺯﺍﺩﻭﻛﻢ ﺇﻻ ﺧﺒﺎﻻ ﻭﻷﻭﺿﻌﻮﺍ ﺧﻼﻟﻜﻢ ﻳﺒﻐﻮﻧﻜﻢ ﺍﻟﻔﺘﻨﺔ ٢٥٧ .................
ﻟﻮ ﻛﺎﻥ ﻋﺮﺿﺎ ﻗﺮﻳﺒﺎ ﻭﺳﻔﺮﺍ ﻗﺎﺻﺪﺍ ﻻﺗﺒﻌﻮﻙ ﻭﻟﻜﻦ ﺑﻌﺪﺕ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻘﺔ ﻭﺳﻴﺤﻠﻔﻮﻥ ٤٨٥ .........
ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻻ ﺍﷲ ﻟﻔﺴﺪﺗﺎ ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺭﺏ ﺍﻟﻌﺮﺵ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ٣٦ ،٢٨................
ﻟﻴﺒﲔ ﳍﻢ ﺍﻟﺬﻱ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻪ ﻭﻟﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻢ ﻛﺎﻧﻮﺍ ﻛﺎﺫﺑﲔ ٤٥١ ....................
ﻟﻴﺲ ﺍﻟﱪ ﺃﻥ ﺗﻮﻟﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻗﺒﻞ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻭﻟﻜﻦ ﺍﻟﱪ ﻣﻦ ﺁﻣﻦ ٣٨٦ ،٣٦٦ ،٣٠٥.......
ﻟﻴﺲ ﺑﺄﻣﺎﻧﻴﻜﻢ ﻭﻻ ﺃﻣﺎﱐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀﺍ ﳚﺰ ﺑﻪ ﻭﻻ ﳚﺪ ٣٤٥ .....................
ﻟﻴﺲ ﻋﻠﻰ ﺍﻷﻋﻤﻰ ﺣﺮﺝ ﻭﻻ ﻋﻠﻰ ﺍﻷﻋﺮﺝ ﺣﺮﺝ ﻭﻻ ﻋﻠﻰ ﺍﳌﺮﻳﺾ ﺣﺮﺝ ﻭﻻ ٤٣٢ ...............
ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﺟﻨﺎﺡ ﻓﻴﻤﺎ ﻃﻌﻤﻮﺍ ﺇﺫﺍ ﻣﺎ ﺍﺗﻘﻮﺍ ٣٣٨ ...................
ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻀﻌﻔﺎﺀ ﻭﻻ ﻋﻠﻰ ﺍﳌﺮﺿﻰ ﻭﻻ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻻ ﳚﺪﻭﻥ ﻣﺎ ﻳﻨﻔﻘﻮﻥ ٤٨٥ .................. ﻟﻴﺲ ﻟﻚ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ ﺃﻭ ﻳﺘﻮﺏ ﻋﻠﻴﻬﻢ ﺃﻭ ﻳﻌﺬﻢ ﻓﺈﻢ ﻇﺎﳌﻮﻥ ٢٣٣ .........................
ﻟﻴﻜﻔﺮﻭﺍ ﲟﺎ ﺁﺗﻴﻨﺎﻫﻢ ﻓﺘﻤﺘﻌﻮﺍ ﻓﺴﻮﻑ ﺗﻌﻠﻤﻮﻥ ٣٠ ..............................................
ﻣﺎ ﺃﺭﻳﺪ ﻣﻨﻬﻢ ﻣﻦ ﺭﺯﻕ ﻭﻣﺎ ﺃﺭﻳﺪ ﺃﻥ ﻳﻄﻌﻤﻮﻥ ٧٦ ............................................
ﻣﺎ ﺃﺻﺎﺑﻚ ﻣﻦ ﺣﺴﻨﺔ ﻓﻤﻦ ﺍﷲ ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﻣﻦ ﺳﻴﺌﺔ ﻓﻤﻦ ﻧﻔﺴﻚ ﻭﺃﺭﺳﻠﻨﺎﻙ،٣٩٤ ،٣٩٣ ،١٣٥. ٤١٥ ،٣٩٦
ﻣﺎ ﺍﲣﺬ ﺍﷲ ﻣﻦ ﻭﻟﺪ ﻭﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺇﻟﻪ ﺇﺫﺍ ﻟﺬﻫﺐ ﻛﻞ ﺇﻟﻪ ﲟﺎ ﺧﻠﻖ ٣٥ ........................ ﻣﺎ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺇﻻ ﺍﻟﺒﻼﻍ ﻭﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﺗﺒﺪﻭﻥ ﻭﻣﺎ ﺗﻜﺘﻤﻮﻥ ١٨٥ ...........................
ﻣﺎ ﻗﻄﻌﺘﻢ ﻣﻦ ﻟﻴﻨﺔ ﺃﻭ ﺗﺮﻛﺘﻤﻮﻫﺎ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺻﻮﳍﺎ ﻓﺒﺈﺫﻥ ﺍﷲ ﻭﻟﻴﺨﺰﻱ ٥٩٠ ،٥٠٥ ..............
ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ﻣﻦ ﺣﺮﺝ ﻓﻴﻤﺎ ﻓﺮﺽ ﺍﷲ ﻟﻪ ﺳﻨﺔ ﺍﷲ ﰲ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ٢٧٣ ،١٠٠ ..............
ﻣﺎ ﻛﺎﻥ ﻟﻠﻤﺸﺮﻛﲔ ﺃﻥ ﻳﻌﻤﺮﻭﺍ ﻣﺴﺎﺟﺪ ﺍﷲ ﺷﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﻜﻔﺮ ٤١ ....................
ﻣﺎ ﻛﺎﻥ ﳏﻤﺪ ﺃﺑﺎ ﺃﺣﺪ ﻣﻦ ﺭﺟﺎﻟﻜﻢ ﻭﻟﻜﻦ ﺭﺳﻮﻝ ﺍﷲ ﻭﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﻛﺎﻥ٢٤٥ ،١٢٣ ........... ﻣﺎ ﻛﺬﺏ ﺍﻟﻔﺆﺍﺩ ﻣﺎ ﺭﺃﻯ ٢١٧ .............................................................
ﻣﺎ ﻟﻜﻢ ﻛﻴﻒ ﲢﻜﻤﻮﻥ٤٢ ................................................................
ﻣﺎ ﻳﺒﺪﻝ ﺍﻟﻘﻮﻝ ﻟﺪﻱ ﻭﻣﺎ ﺃﻧﺎ ﺑﻈﻼﻡ ﻟﻠﻌﺒﻴﺪ ٥٠٨ ،٥٠٧ ........................................ ٦٢٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ٤٥٨ ،١٤٨ ............................................................
ﻣﺜﻞ ﺍﳉﻨﺔ ﺍﻟﱵ ﻭﻋﺪ ﺍﳌﺘﻘﻮﻥ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ ﺃﻛﻠﻬﺎ ﺩﺍﺋﻢ ﻭﻇﻠﻬﺎ ٤٧٦ ......................
ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﺍﻟﺘﻮﺭﺍﺓ ﰒ ﱂ ﳛﻤﻠﻮﻫﺎ ﻛﻤﺜﻞ ﺍﳊﻤﺎﺭ ﳛﻤﻞ ﺃﺳﻔﺎﺭﺍ ٥٩٤ ........................ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﺃﺷﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺭﲪﺎﺀ ﺑﻴﻨﻬﻢ ﺗﺮﺍﻫﻢ ٥٣٠ .......................
ﻣﺮﻓﻮﻋﺔ ﻣﻄﻬﺮﺓ ١٦٣ .....................................................................
ﻣﻦ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻛﻞ ﺣﺰﺏ ﲟﺎ ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ ٣٠ ...........................
ﻣﻦ ﺍﻫﺘﺪﻯ ﻓﺈﳕﺎ ﻳﻬﺘﺪﻱ ﻟﻨﻔﺴﻪ ﻭﻣﻦ ﺿﻞ ﻓﺈﳕﺎ ﻳﻀﻞ ﻋﻠﻴﻬﺎ ﻭﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ٥٠٨ ..................
ﻣﻦ ﺟﺎﺀ ﺑﺎﳊﺴﻨﺔ ﻓﻠﻪ ﺧﲑ ﻣﻨﻬﺎ ﻭﻣﻦ ﺟﺎﺀ ﺑﺎﻟﺴﻴﺌﺔ ﻓﻼ ﳚﺰﻯ ﺍﻟﺬﻳﻦ ﻋﻤﻠﻮﺍ ٤٥٨ ..................
ﻣﻦ ﺟﺎﺀ ﺑﺎﳊﺴﻨﺔ ﻓﻠﻪ ﺧﲑ ﻣﻨﻬﺎ ﻭﻫﻢ ﻣﻦ ﻓﺰﻉ ﻳﻮﻣﺌﺬ ﺁﻣﻨﻮﻥ ٤٥٨ .............................. ﻣﻦ ﺟﺎﺀ ﺑﺎﳊﺴﻨﺔ ﻓﻠﻪ ﻋﺸﺮ ﺃﻣﺜﺎﳍﺎ ﻭﻣﻦ ﺟﺎﺀ ﺑﺎﻟﺴﻴﺌﺔ ﻓﻼ ﳚﺰﻯ ﺇﻻ ﻣﺜﻠﻬﺎ ٤٥٨ ...................
ﻣﻦ ﺩﻭﻧﻪ ﻓﻜﻴﺪﻭﱐ ﲨﻴﻌﺎ ﰒ ﻻ ﺗﻨﻈﺮﻭﱐ ٤٤ ................................................
ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ ٣٩٥ ...................................................................
ﻣﻦ ﻗﺒﻞ ﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻭﺃﻧﺰﻝ ﺍﻟﻔﺮﻗﺎﻥ ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺂﻳﺎﺕ ﺍﷲ ﳍﻢ ٣٢٢ ..........................
ﻣﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ﻭﺟﱪﻳﻞ ﻭﻣﻴﻜﺎﻝ ﻓﺈﻥ ﺍﷲ ﻋﺪﻭ ﻟﻠﻜﺎﻓﺮﻳﻦ ٣٦٥ ............... ﻣﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻟﻌﺰﺓ ﻓﻠﻠﻪ ﺍﻟﻌﺰﺓ ﲨﻴﻌﺎ ﺇﻟﻴﻪ ﻳﺼﻌﺪ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻌﻤﻞ ٦٠٧ ،٢٩٢ ،١٩٥.......
ﻣﻦ ﻛﻔﺮ ﺑﺎﷲ ﻣﻦ ﺑﻌﺪ ﺇﳝﺎﻧﻪ ﺇﻻ ﻣﻦ ﺃﻛﺮﻩ ﻭﻗﻠﺒﻪ ﻣﻄﻤﺌﻦ ﺑﺎﻹﳝﺎﻥ ﻭﻟﻜﻦ ٣٥٥ .....................
ﻣﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ ﻭﻣﻦ ﺗﻮﱃ ﻓﻤﺎ ﺃﺭﺳﻠﻨﺎﻙ ﻋﻠﻴﻬﻢ ﺣﻔﻴﻈﺎ ١٩٣ ..................
ﻣﻨﻴﺒﲔ ﺇﻟﻴﻪ ﻭﺍﺗﻘﻮﻩ ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ٣٠ ................................
ﻥ ﻭﺍﻟﻘﻠﻢ ﻭﻣﺎ ﻳﺴﻄﺮﻭﻥ ٢٦٦ .............................................................
ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ٤٣٢ ،٣٢٨ ،١٥٦.................................................. ﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻭﺃﻧﺰﻝ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ٣٦٤ ،١٦٤ ،٧٤..........
ﻫﺎﺃﻧﺘﻢ ﻫﺆﻻﺀ ﺗﺪﻋﻮﻥ ﻟﺘﻨﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻤﻨﻜﻢ ﻣﻦ ﻳﺒﺨﻞ ﻭﻣﻦ ﻳﺒﺨﻞ ٧٦ ......................
ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻠﻨﺎﺱ ﻭﻫﺪﻯ ﻭﻣﻮﻋﻈﺔ ﻟﻠﻤﺘﻘﲔ ٤٣ ..................................................
ﻫﺬﺍ ﻛﺘﺎﺑﻨﺎ ﻳﻨﻄﻖ ﻋﻠﻴﻜﻢ ﺑﺎﳊﻖ ﺇﻧﺎ ﻛﻨﺎ ﻧﺴﺘﻨﺴﺦ ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ ٤٢٤ ........................
ﻫﺬﺍﻥ ﺧﺼﻤﺎﻥ ﺍﺧﺘﺼﻤﻮﺍ ﰲ ﺭﻢ ﻓﺎﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻗﻄﻌﺖ ﳍﻢ ﺛﻴﺎﺏ ﻣﻦ ﻧﺎﺭ ٥٩١ .................
ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎ ﻣﺬﻛﻮﺭﺍ ٤٢٨ ،٩٢ .........................
ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﻋﻠﻰ ﻣﻦ ﺗﱰﻝ ﺍﻟﺸﻴﺎﻃﲔ ٥٨٥ ،١١٤ ............................................
ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﺗﺄﺗﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﻳﺄﰐ ﺭﺑﻚ ﺃﻭ ﻳﺄﰐ ﺑﻌﺾ ﺁﻳﺎﺕ ٥٧٣ ...................... ٦٢٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺗﺄﻭﻳﻠﻪ ﻳﻮﻡ ﻳﺄﰐ ﺗﺄﻭﻳﻠﻪ ﻳﻘﻮﻝ ﺍﻟﺬﻳﻦ ﻧﺴﻮﻩ ﻣﻦ ﻗﺒﻞ ﻗﺪ ٢٠١ ......................
ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ ٢٨٩ ،٦٣ ..........................
ﻫﻮ ﺍﳊﻲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻓﺎﺩﻋﻮﻩ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ٧٤ ...................... ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻭﻟﻮ ٣٧٩ ....................
ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﺴﻜﻴﻨﺔ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﻟﻴﺰﺩﺍﺩﻭﺍ ﺇﳝﺎﻧﺎ ﻣﻊ ﺇﳝﺎﻢ ٣٦١ ........................
ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ ﳏﻜﻤﺎﺕ ﻫﻦ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺃﺧﺮ ﻣﺘﺸﺎﺎﺕ ٢٠٣ ،٢٠٢ ...
ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﺸﻤﺲ ﺿﻴﺎﺀ ﻭﺍﻟﻘﻤﺮ ﻧﻮﺭﺍ ﻭﻗﺪﺭﻩ ﻣﻨﺎﺯﻝ ﻟﺘﻌﻠﻤﻮﺍ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ١٣٧ ..............
ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻓﻤﻨﻜﻢ ﻛﺎﻓﺮ ﻭﻣﻨﻜﻢ ﻣﺆﻣﻦ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ ١١٠ ......................
ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻋﻠﻴﻜﻢ ﻭﻣﻼﺋﻜﺘﻪ ﻟﻴﺨﺮﺟﻜﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﻭﻛﺎﻥ ٣١٠ ................ ﻫﻮ ﺍﷲ ﺍﳋﺎﻟﻖ ﺍﻟﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ ﻟﻪ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻳﺴﺒﺢ ﻟﻪ ﻣﺎ ﰲ ٧١ .............................
ﻫﻮ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳌﻠﻚ ﺍﻟﻘﺪﻭﺱ ﺍﻟﺴﻼﻡ ﺍﳌﺆﻣﻦ ﺍﳌﻬﻴﻤﻦ ٧١ ،٤٧.......................
ﻭﺃﲤﻮﺍ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﷲ ﻓﺈﻥ ﺃﺣﺼﺮﰎ ﻓﻤﺎ ﺍﺳﺘﻴﺴﺮ ﻣﻦ ﺍﳍﺪﻱ ﻭﻻ ﲢﻠﻘﻮﺍ ٥٥٧ ....................
ﻭﺁﺗﻴﻨﺎﻫﻢ ﺑﻴﻨﺎﺕ ﻣﻦ ﺍﻷﻣﺮ ﻓﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﺇﻻ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻫﻢ ﺍﻟﻌﻠﻢ ٥٣٤ ........................
ﻭﺇﺧﻮﺍﻢ ﳝﺪﻭﻢ ﰲ ﺍﻟﻐﻲ ﰒ ﻻ ﻳﻘﺼﺮﻭﻥ ٣٥٤ ..............................................
ﻭﺇﺫ ﺃﺧﺬ ﺭﺑﻚ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻣﻦ ﻇﻬﻮﺭﻫﻢ ﺫﺭﻳﺘﻬﻢ ﻭﺃﺷﻬﺪﻫﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﻟﺴﺖ ،٢٣٩ ،٢٣٥ ،٢ ٢٤٠
ﻭﺇﺫ ﺃﺧﺬﻧﺎ ﻣﻦ ﺍﻟﻨﺒﻴﲔ ﻣﻴﺜﺎﻗﻬﻢ ﻭﻣﻨﻚ ﻭﻣﻦ ﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ٣٦٥ ،٣٢١ ..........
ﻭﺇﺫ ﺍﺑﺘﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺑﻪ ﺑﻜﻠﻤﺎﺕ ﻓﺄﲤﻬﻦ ﻗﺎﻝ ﺇﱐ ﺟﺎﻋﻠﻚ ﻟﻠﻨﺎﺱ ﺇﻣﺎﻣﺎ ٥٠٦ ،٣٠٥ ................
ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺏ ﺃﺭﱐ ﻛﻴﻒ ﲢﻲ ﺍﳌﻮﺗﻰ ﻗﺎﻝ ﺃﻭﱂ ﺗﺆﻣﻦ ﻗﺎﻝ ﺑﻠﻰ ٤٤٨ ،٣٥٣ ...............
ﻭﺇﺫ ﻗﺎﻝ ﺍﷲ ﻳﺎﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺃﺃﻧﺖ ﻗﻠﺖ ﻟﻠﻨﺎﺱ ﺍﲣﺬﻭﱐ ﻭﺃﻣﻲ ﺇﳍﲔ ٢١٠ .........................
ﻭﺇﺫ ﻗﺎﻝ ﺭﺑﻚ ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺟﺎﻋﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ ﻗﺎﻟﻮﺍ ﺃﲡﻌﻞ ﻓﻴﻬﺎ ٤٦٨ ،١٥٩ ..............
ﻭﺇﺫ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻘﻮﻣﻪ ﻳﺎﻗﻮﻡ ﱂ ﺗﺆﺫﻭﻧﲏ ﻭﻗﺪ ﺗﻌﻠﻤﻮﻥ ﺃﱐ ﺭﺳﻮﻝ ﺍﷲ ٣٠١ ....................
ﻭﺇﺫ ﻗﻠﺘﻢ ﻳﺎﻣﻮﺳﻰ ﻟﻦ ﻧﺼﱪ ﻋﻠﻰ ﻃﻌﺎﻡ ﻭﺍﺣﺪ ﻓﺎﺩﻉ ﻟﻨﺎ ﺭﺑﻚ ﳜﺮﺝ ﻟﻨﺎ ﳑﺎ ٥٢٦ ...................
ﻭﺇﺫ ﻗﻠﻨﺎ ﻟﻠﻤﻼﺋﻜﺔ ﺍﺳﺠﺪﻭﺍ ﻵﺩﻡ ﻓﺴﺠﺪﻭﺍ ﺇﻻ ﺇﺑﻠﻴﺲ ﺃﰉ ﻭﺍﺳﺘﻜﱪ ﻭﻛﺎﻥ ١٥٩ ...................
ﻭﺇﺫﺍ ﺃﺫﻗﻨﺎ ﺍﻟﻨﺎﺱ ﺭﲪﺔ ﻓﺮﺣﻮﺍ ﺎ ﻭﺇﻥ ﺗﺼﺒﻬﻢ ﺳﻴﺌﺔ ﲟﺎ ﻗﺪﻣﺖ ﺃﻳﺪﻳﻬﻢ ٣٠ ........................ ﻭﺇﺫﺍ ﺃﺫﻗﻨﺎ ﺍﻟﻨﺎﺱ ﺭﲪﺔ ﻣﻦ ﺑﻌﺪ ﺿﺮﺍﺀ ﻣﺴﺘﻬﻢ ﺇﺫﺍ ﳍﻢ ﻣﻜﺮ ﰲ ﺁﻳﺎﺗﻨﺎ ٤٢٤ .......................
ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻠﻚ ﻗﺮﻳﺔ ﺃﻣﺮﻧﺎ ﻣﺘﺮﻓﻴﻬﺎ ﻓﻔﺴﻘﻮﺍ ﻓﻴﻬﺎ ﻓﺤﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻮﻝ ٥٠٤ .....................
ﻭﺇﺫﺍ ﺗﻮﱃ ﺳﻌﻰ ﰲ ﺍﻷﺭﺽ ﻟﻴﻔﺴﺪ ﻓﻴﻬﺎ ﻭﻳﻬﻠﻚ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ ﻭﺍﷲ ﻻ ٢٥١ .................. ٦٢٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺇﺫﺍ ﺟﺎﺀﻢ ﺁﻳﺔ ﻗﺎﻟﻮﺍ ﻟﻦ ﻧﺆﻣﻦ ﺣﱴ ﻧﺆﺗﻰ ﻣﺜﻞ ﻣﺎ ﺃﻭﰐ ﺭﺳﻞ ﺍﷲ ﺍﷲ ٥٦٣ ،٥٦٢ ،٤٩٨ ،٤٨٣
ﻭﺇﺫﺍ ﺟﺎﺀﻙ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺂﻳﺎﺗﻨﺎ ﻓﻘﻞ ﺳﻼﻡ ﻋﻠﻴﻜﻢ ﻛﺘﺐ ﺭﺑﻜﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ٢١٠ ................
ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺬﻳﻦ ﳜﻮﺿﻮﻥ ﰲ ﺁﻳﺎﺗﻨﺎ ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ﺣﱴ ﳜﻮﺿﻮﺍ ﰲ ﺣﺪﻳﺚ ٣٢٩ ،١٩ ........
ﻭﺇﺫﺍ ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ ﻋﲏ ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ ٥٢٠ ...............
ﻭﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺳﺘﻤﻌﻮﺍ ﻟﻪ ﻭﺃﻧﺼﺘﻮﺍ ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ ١٥٣ ..................................
ﻭﺇﺫﺍ ﻣﺎ ﺃﻧﺰﻟﺖ ﺳﻮﺭﺓ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺃﻳﻜﻢ ﺯﺍﺩﺗﻪ ﻫﺬﻩ ﺇﳝﺎﻧﺎ ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ٣٦١ ...................
ﻭﺇﺫﺍ ﻣﺲ ﺍﻟﻨﺎﺱ ﺿﺮ ﺩﻋﻮﺍ ﺭﻢ ﻣﻨﻴﺒﲔ ﺇﻟﻴﻪ ﰒ ﺇﺫﺍ ﺃﺫﺍﻗﻬﻢ ﻣﻨﻪ ﺭﲪﺔ٣٠ ...........................
ﻭﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻘﻮﻝ ﻋﻠﻴﻬﻢ ﺃﺧﺮﺟﻨﺎ ﳍﻢ ﺩﺍﺑﺔ ﻣﻦ ﺍﻷﺭﺽ ﺗﻜﻠﻤﻬﻢ ﺃﻥ ﺍﻟﻨﺎﺱ ٥٧٣ ....................
ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻓﺈﻥ ﺗﻮﻟﻴﺘﻢ ﻓﺈﳕﺎ ﻋﻠﻰ ﺭﺳﻮﻟﻨﺎ ﺍﻟﺒﻼﻍ ٣٢١ .........................
ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺍﺣﺬﺭﻭﺍ ﻓﺈﻥ ﺗﻮﻟﻴﺘﻢ ﻓﺎﻋﻠﻤﻮﺍ ﺃﳕﺎ ﻋﻠﻰ ٣٦٥ ،٤٣ .......................
ﻭﺃﻗﺴﻤﻮﺍ ﺑﺎﷲ ﺟﻬﺪ ﺃﳝﺎﻢ ﻻ ﻳﺒﻌﺚ ﺍﷲ ﻣﻦ ﳝﻮﺕ ﺑﻠﻰ ﻭﻋﺪﺍ ﻋﻠﻴﻪ ٤٥١ .......................
ﻭﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ ﻭﺯﻟﻔﺎ ﻣﻦ ﺍﻟﻠﻴﻞ ﺇﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ ٣٤٤ ،٣٣٦ .............
ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻭﺍﺭﻛﻌﻮﺍ ﻣﻊ ﺍﻟﺮﺍﻛﻌﲔ ١٥٢ .....................................
ﻭﺃﻟﻖ ﻣﺎ ﰲ ﳝﻴﻨﻚ ﺗﻠﻘﻒ ﻣﺎ ﺻﻨﻌﻮﺍ ﺇﳕﺎ ﺻﻨﻌﻮﺍ ﻛﻴﺪ ﺳﺎﺣﺮ ﻭﻻ ﻳﻔﻠﺢ ﺍﻟﺴﺎﺣﺮ ٥٧٦ ................ ﻭﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ٦٢ ...........................................
ﻭﺇﱃ ﲦﻮﺩ ﺃﺧﺎﻫﻢ ﺻﺎﳊﺎ ﻗﺎﻝ ﻳﺎﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ ٢٣ .......................
ﻭﺇﱃ ﻋﺎﺩ ﺃﺧﺎﻫﻢ ﻫﻮﺩﺍ ﻗﺎﻝ ﻳﺎﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ ٢٣ .........................
ﻭﺇﱃ ﻣﺪﻳﻦ ﺃﺧﺎﻫﻢ ﺷﻌﻴﺒﺎ ﻗﺎﻝ ﻳﺎﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ٢٣ ......................
ﻭﺃﻣﺎ ﺍﳉﺪﺍﺭ ﻓﻜﺎﻥ ﻟﻐﻼﻣﲔ ﻳﺘﻴﻤﲔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﻛﺎﻥ ﲢﺘﻪ ﻛﱰ ﳍﻤﺎ ٢٠١ .....................
ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺳﻌﺪﻭﺍ ﻓﻔﻲ ﺍﳉﻨﺔ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،٤٧٧ ،٤٧٦ ،٤٧٥.. ٤٧٩
ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮﻢ ﻣﺮﺽ ﻓﺰﺍﺩﻢ ﺭﺟﺴﺎ ﺇﱃ ﺭﺟﺴﻬﻢ ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻛﺎﻓﺮﻭﻥ ٢٠٦ ..............
ﻭﺃﻣﺎ ﻣﻦ ﲞﻞ ﻭﺍﺳﺘﻐﲎ ٢٤٦ ..............................................................
ﻭﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻟﺖ ﻣﺼﺪﻗﺎ ﳌﺎ ﻣﻌﻜﻢ ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﺃﻭﻝ ﻛﺎﻓﺮ ﺑﻪ ﻭﻻ ﺗﺸﺘﺮﻭﺍ ٣٤٠ ،٢٦٨ .........
ﻭﺇﻥ ﺃﺣﺪ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺍﺳﺘﺠﺎﺭﻙ ﻓﺄﺟﺮﻩ ﺣﱴ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﷲ ﰒ ﺃﺑﻠﻐﻪ ١٥٥ .................... ﻭﺃﻥ ﺍﻟﺴﺎﻋﺔ ﺁﺗﻴﺔ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ﻭﺃﻥ ﺍﷲ ﻳﺒﻌﺚ ﻣﻦ ﰲ ﺍﻟﻘﺒﻮﺭ ٤٥٥ ...............................
ﻭﺇﻥ ﺭﺑﻚ ﳍﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ ١١٩ .........................................................
ﻭﺇﻥ ﻃﺎﺋﻔﺘﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﻗﺘﺘﻠﻮﺍ ﻓﺄﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻓﺈﻥ ﺑﻐﺖ ﺇﺣﺪﺍﳘﺎ ٥٨٨ ،٣٣٥ ............. ٦٢٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺇﻥ ﻋﻠﻴﻜﻢ ﳊﺎﻓﻈﲔ ٤٢٤ .................................................................
ﻭﺇﻥ ﻛﻨﺘﻢ ﰲ ﺭﻳﺐ ﳑﺎ ﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻋﺒﺪﻧﺎ ﻓﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﻭﺍﺩﻋﻮﺍ ١١٢ ......................
ﻭﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ ٥١٦ ،٥١٢ ..............................................
ﻭﺇﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﻟﻴﺆﻣﻨﻦ ﺑﻪ ﻗﺒﻞ ﻣﻮﺗﻪ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻜﻮﻥ ﻋﻠﻴﻬﻢ ٥٧٢ ...................
ﻭﺇﻥ ﻣﻨﻜﻢ ﺇﻻ ﻭﺍﺭﺩﻫﺎ ﻛﺎﻥ ﻋﻠﻰ ﺭﺑﻚ ﺣﺘﻤﺎ ﻣﻘﻀﻴﺎ ٤٦٣ ....................................
ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ ﻣﺴﺘﻘﻴﻤﺎ ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ ٦٠٥ ،٤١٦ .......
ﻭﺃﻧﺎ ﻻ ﻧﺪﺭﻱ ﺃﺷﺮ ﺃﺭﻳﺪ ﲟﻦ ﰲ ﺍﻷﺭﺽ ﺃﻡ ﺃﺭﺍﺩ ﻢ ﺭﻢ ﺭﺷﺪﺍ ٣٩٥ ..............................
ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻬﻴﻤﻨﺎ ٥٩٤ ،٣٦٦ ...............
ﻭﺃﻧﻪ ﻛﺎﻥ ﺭﺟﺎﻝ ﻣﻦ ﺍﻹﻧﺲ ﻳﻌﻮﺫﻭﻥ ﺑﺮﺟﺎﻝ ﻣﻦ ﺍﳉﻦ ﻓﺰﺍﺩﻭﻫﻢ ﺭﻫﻘﺎ ٥٨١ ،٥٨٠ ،٥٧٩........ ﻭﺇﻧﻪ ﻟﻔﻲ ﺯﺑﺮ ﺍﻷﻭﻟﲔ ١٥٤ ...............................................................
ﻭﺃﻧﻪ ﳌﺎ ﻗﺎﻡ ﻋﺒﺪ ﺍﷲ ﻳﺪﻋﻮﻩ ﻛﺎﺩﻭﺍ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻴﻪ ﻟﺒﺪﺍ ١١٢ ..................................
ﻭﺃﻢ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ ١١٤ ..........................................................
ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ ﺭﺑﻜﻢ ﻭﺃﺳﻠﻤﻮﺍ ﻟﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﰒ ﻻ ﺗﻨﺼﺮﻭﻥ ٣٤٣ ....................
ﻭﺃﻭﺣﻲ ﺇﱃ ﻧﻮﺡ ﺃﻧﻪ ﻟﻦ ﻳﺆﻣﻦ ﻣﻦ ﻗﻮﻣﻚ ﺇﻻ ﻣﻦ ﻗﺪ ﺁﻣﻦ ﻓﻼ ﺗﺒﺘﺌﺲ ﲟﺎ ٤٩٩ .................... ﻭﺃﻭﺭﺛﻨﺎ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻀﻌﻔﻮﻥ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭﺎ ﺍﻟﱵ ٥٠٦ ......................
ﻭﺃﻭﻓﻮﺍ ﺑﻌﻬﺪ ﺍﷲ ﺇﺫﺍ ﻋﺎﻫﺪﰎ ﻭﻻ ﺗﻨﻘﻀﻮﺍ ﺍﻷﳝﺎﻥ ﺑﻌﺪ ﺗﻮﻛﻴﺪﻫﺎ ﻭﻗﺪ ١٤٥ ......................
ﻭﺍﺗﺒﻌﺖ ﻣﻠﺔ ﺁﺑﺎﺋﻲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻣﺎ ﻛﺎﻥ ﻟﻨﺎ ﺃﻥ ﻧﺸﺮﻙ ﺑﺎﷲ ٢٤٣ ...................
ﻭﺍﺗﺒﻌﻮﺍ ﻣﺎ ﺗﺘﻠﻮ ﺍﻟﺸﻴﺎﻃﲔ ﻋﻠﻰ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﻭﻣﺎ ﻛﻔﺮ ﺳﻠﻴﻤﺎﻥ ﻭﻟﻜﻦ ﺍﻟﺸﻴﺎﻃﲔ ٥٠٤ .......
ﻭﺍﲣﺬ ﻗﻮﻡ ﻣﻮﺳﻰ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺣﻠﻴﻬﻢ ﻋﺠﻼ ﺟﺴﺪﺍ ﻟﻪ ﺧﻮﺍﺭ ﺃﱂ ﻳﺮﻭﺍ ﺃﻧﻪ ١٤٠ ..................
ﻭﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﺃﻋﺪﺕ ﻟﻠﻜﺎﻓﺮﻳﻦ ٤٦٩ ..................................................... ﻭﺍﺗﻘﻮﺍ ﻳﻮﻣﺎ ﺗﺮﺟﻌﻮﻥ ﻓﻴﻪ ﺇﱃ ﺍﷲ ﰒ ﺗﻮﰱ ﻛﻞ ﻧﻔﺲ ﻣﺎ ﻛﺴﺒﺖ ﻭﻫﻢ ﻻ ٤٥٩ .....................
ﻭﺍﺻﻄﻨﻌﺘﻚ ﻟﻨﻔﺴﻲ ٢١٠ .................................................................
ﻭﺍﺿﺮﺏ ﳍﻢ ﻣﺜﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎﺀ ﺃﻧﺰﻟﻨﺎﻩ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺎﺧﺘﻠﻂ ﺑﻪ ٥٨ .............................
ﻭﺍﻋﺘﺼﻤﻮﺍ ﲝﺒﻞ ﺍﷲ ﲨﻴﻌﺎ ﻭﻻ ﺗﻔﺮﻗﻮﺍ ﻭﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻜﻢ ﺇﺫ ٥٨٦ ........................
ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻓﻴﻜﻢ ﺭﺳﻮﻝ ﺍﷲ ﻟﻮ ﻳﻄﻴﻌﻜﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﺮ ﻟﻌﻨﺘﻢ ﻭﻟﻜﻦ ٤٨٧ ...................
ﻭﺍﻛﺘﺐ ﻟﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﰲ ﺍﻵﺧﺮﺓ ﺇﻧﺎ ﻫﺪﻧﺎ ﺇﻟﻴﻚ ﻗﺎﻝ ﻋﺬﺍﰊ ٤٨٠ ،٤٤٩ ..............
ﻭﺍﻷﺭﺽ ﻭﺿﻌﻬﺎ ﻟﻸﻧﺎﻡ ٧٤ ................................................................
ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ١٧ ................................................................ ٦٢٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺍﻟﺬﻱ ﺃﻃﻤﻊ ﺃﻥ ﻳﻐﻔﺮ ﱄ ﺧﻄﻴﺌﱵ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ٤٤٨ .............................................
ﻭﺍﻟﺬﻱ ﻗﺪﺭ ﻓﻬﺪﻯ ١٠٠ ..................................................................
ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﺗﺒﻌﺘﻬﻢ ﺫﺭﻳﺘﻬﻢ ﺑﺈﳝﺎﻥ ﺃﳊﻘﻨﺎ ﻢ ﺫﺭﻳﺘﻬﻢ ﻭﻣﺎ ﺃﻟﺘﻨﺎﻫﻢ ٥٨٢ ....................... ﻭﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﺑﻌﺪﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﻹﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻧﺎ ٥٦١ ،٥٤٩ ،٥١٣.....
ﻭﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﺻﻢ ﻭﺑﻜﻢ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ﻣﻦ ﻳﺸﺄ ﺍﷲ ﻳﻀﻠﻠﻪ ﻭﻣﻦ ٢٥٠ ،١١٠ ،١٠٦.......
ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻋﻤﺎﳍﻢ ﻛﺴﺮﺍﺏ ﺑﻘﻴﻌﺔ ﳛﺴﺒﻪ ﺍﻟﻈﻤﺂﻥ ﻣﺎﺀ ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻩ ٣٧٧ ...................
ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﳍﻢ ﻧﺎﺭ ﺟﻬﻨﻢ ﻻ ﻳﻘﻀﻰ ﻋﻠﻴﻬﻢ ﻓﻴﻤﻮﺗﻮﺍ ﻭﻻ ﳜﻔﻒ ﻋﻨﻬﻢ ٤٨١ .................
ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﺑﺂﻳﺎﺕ ﺭﻢ ﻳﺆﻣﻨﻮﻥ ٣٤٠ ......................................................
ﻭﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺁﺗﻮﺍ ﻭﻗﻠﻮﻢ ﻭﺟﻠﺔ ﺃﻢ ﺇﱃ ﺭﻢ ﺭﺍﺟﻌﻮﻥ ٣٤٠ .............................. ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﺍﺻﺮﻑ ﻋﻨﺎ ﻋﺬﺍﺏ ﺟﻬﻨﻢ ﺇﻥ ﻋﺬﺍﺎ ﻛﺎﻥ ﻏﺮﺍﻣﺎ ٤٨١ ،١٣١ ................
ﻭﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻫﻢ ﺑﺈﺣﺴﺎﻥ ٥٣٠ .....................
ﻭﺍﻟﺸﻌﺮﺍﺀ ﻳﺘﺒﻌﻬﻢ ﺍﻟﻐﺎﻭﻭﻥ ١١٤ ............................................................ ﻭﺍﻟﻔﺠﺮ ٥٥٧ ...........................................................................
ﻭﺍﻟﻘﻤﺮ ﻗﺪﺭﻧﺎﻩ ﻣﻨﺎﺯﻝ ﺣﱴ ﻋﺎﺩ ﻛﺎﻟﻌﺮﺟﻮﻥ ﺍﻟﻘﺪﱘ ٦٥ ........................................... ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ١٨٥ ،٤٣ .................................................................
ﻭﺍﷲ ﺃﺧﺮﺟﻜﻢ ﻣﻦ ﺑﻄﻮﻥ ﺃﻣﻬﺎﺗﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﺷﻴﺌﺎ ﻭﺟﻌﻞ ﻟﻜﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻷﺑﺼﺎﺭ ٥٦ ..............
ﻭﺍﷲ ﺃﻧﺒﺘﻜﻢ ﻣﻦ ﺍﻷﺭﺽ ﻧﺒﺎﺗﺎ ٤٤٨ .........................................................
ﻭﺍﷲ ﺧﻠﻘﻜﻢ ﻣﻦ ﺗﺮﺍﺏ ﰒ ﻣﻦ ﻧﻄﻔﺔ ﰒ ﺟﻌﻠﻜﻢ ﺃﺯﻭﺍﺟﺎ ﻭﻣﺎ ﲢﻤﻞ ﻣﻦ ﺃﻧﺜﻰ ٥٠٥ ،١٠٣ ،٥١.....
ﻭﺍﷲ ﺧﻠﻘﻜﻢ ﻭﻣﺎ ﺗﻌﻤﻠﻮﻥ٤٩٣ ............................................................
ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺋﻬﻢ ﳏﻴﻂ٢٨٧ ............................................................... ﻭﺍﷲ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻮﺏ ﻋﻠﻴﻜﻢ ﻭﻳﺮﻳﺪ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﺸﻬﻮﺍﺕ ﺃﻥ ﲤﻴﻠﻮﺍ ٦٧ .........................
ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ٣٨٣ ..................
ﻭﺍﳌﻠﻚ ﻋﻠﻰ ﺃﺭﺟﺎﺋﻬﺎ ﻭﳛﻤﻞ ﻋﺮﺵ ﺭﺑﻚ ﻓﻮﻗﻬﻢ ﻳﻮﻣﺌﺬ ﲦﺎﻧﻴﺔ ٢٨٤ ،٢٨١ .......................
ﻭﺑﺸﺮ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻥ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ ٣٥٥ ................
ﻭﺗﺮﻯ ﺍﻟﺸﻤﺲ ﺇﺫﺍ ﻃﻠﻌﺖ ﺗﺰﺍﻭﺭ ﻋﻦ ﻛﻬﻔﻬﻢ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺇﺫﺍ ﻏﺮﺑﺖ ﺗﻘﺮﺿﻬﻢ ٤٨٧ ............. ﻭﺗﺮﻯ ﺍﳌﻼﺋﻜﺔ ﺣﺎﻓﲔ ﻣﻦ ﺣﻮﻝ ﺍﻟﻌﺮﺵ ﻳﺴﺒﺤﻮﻥ ﲝﻤﺪ ﺭﻢ ﻭﻗﻀﻲ ﺑﻴﻨﻬﻢ ٣١٠ ،٢٨١ ..........
ﻭﺗﻠﻚ ﺍﳉﻨﺔ ﺍﻟﱵ ﺃﻭﺭﺛﺘﻤﻮﻫﺎ ﲟﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ٤٩١ ..........................................
ﻭﲤﺖ ﻛﻠﻤﺔ ﺭﺑﻚ ﺻﺪﻗﺎ ﻭﻋﺪﻻ ﻻ ﻣﺒﺪﻝ ﻟﻜﻠﻤﺎﺗﻪ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ٥٦٧ ..................... ٦٣٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﻭﺳﺒﺢ ﲝﻤﺪﻩ ﻭﻛﻔﻰ ﺑﻪ ﺑﺬﻧﻮﺏ ﻋﺒﺎﺩﻩ ﺧﺒﲑﺍ ٧٤ ...............
ﻭﺟﺎﺀ ﺭﺟﻞ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﻳﺴﻌﻰ ﻗﺎﻝ ﻳﺎﻣﻮﺳﻰ ﺇﻥ ﺍﳌﻸ ﻳﺄﲤﺮﻭﻥ ﺑﻚ ٦٩ ......................
ﻭﺟﺎﻫﺪﻭﺍ ﰲ ﺍﷲ ﺣﻖ ﺟﻬﺎﺩﻩ ﻫﻮ ﺍﺟﺘﺒﺎﻛﻢ ﻭﻣﺎ ﺟﻌﻞ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﺪﻳﻦ ﻣﻦ ٥٠٣ .................
ﻭﺟﺤﺪﻭﺍ ﺎ ﻭﺍﺳﺘﻴﻘﻨﺘﻬﺎ ﺃﻧﻔﺴﻬﻢ ﻇﻠﻤﺎ ﻭﻋﻠﻮﺍ ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻛﺎﻥ ﻋﺎﻗﺒﺔ ﺍﳌﻔﺴﺪﻳﻦ ٣٤٩ ،٢٦ .......
ﻭﺟﻌﻠﻨﺎ ﰲ ﺍﻷﺭﺽ ﺭﻭﺍﺳﻲ ﺃﻥ ﲤﻴﺪ ﻢ ﻭﺟﻌﻠﻨﺎ ﻓﻴﻬﺎ ﻓﺠﺎﺟﺎ ﺳﺒﻼ ﻟﻌﻠﻬﻢ ١٤٥ ..................
ﻭﺟﻌﻠﻮﺍ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺇﻧﺎﺛﺎ ﺃﺷﻬﺪﻭﺍ ﺧﻠﻘﻬﻢ ﺳﺘﻜﺘﺐ ١٤٦ ،٤٠ ................ ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ ١٦٨ ،١٦٧ ،١٦٦..................................................
ﻭﺣﺮﺍﻡ ﻋﻠﻰ ﻗﺮﻳﺔ ﺃﻫﻠﻜﻨﺎﻫﺎ ﺃﻢ ﻻ ﻳﺮﺟﻌﻮﻥ ٥٠٦ ............................................
ﻭﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﺇﺫ ﳛﻜﻤﺎﻥ ﰲ ﺍﳊﺮﺙ ﺇﺫ ﻧﻔﺸﺖ ﻓﻴﻪ ﻏﻨﻢ ﺍﻟﻘﻮﻡ ﻭﻛﻨﺎ ﳊﻜﻤﻬﻢ ٥٩١ ............. ﻭﺫﺍ ﺍﻟﻨﻮﻥ ﺇﺫ ﺫﻫﺐ ﻣﻐﺎﺿﺒﺎ ﻓﻈﻦ ﺃﻥ ﻟﻦ ﻧﻘﺪﺭ ﻋﻠﻴﻪ ﻓﻨﺎﺩﻯ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ١٢٧ ....................
ﻭﺭﺑﻚ ﺃﻋﻠﻢ ﲟﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻟﻘﺪ ﻓﻀﻠﻨﺎ ﺑﻌﺾ ﺍﻟﻨﺒﻴﲔ ﻋﻠﻰ ﺑﻌﺾ ٣١٣ ،١٢٥ ........
ﻭﺭﺳﻼ ﻗﺪ ﻗﺼﺼﻨﺎﻫﻢ ﻋﻠﻴﻚ ﻣﻦ ﻗﺒﻞ ﻭﺭﺳﻼ ﱂ ﻧﻘﺼﺼﻬﻢ ﻋﻠﻴﻚ ﻭﻛﻠﻢ ﺍﷲ ﻣﻮﺳﻰ ،١٤١ ،٢...... ٣٢١ ،٣٠١ ،١٧٩
ﻭﺭﻓﻊ ﺃﺑﻮﻳﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺧﺮﻭﺍ ﻟﻪ ﺳﺠﺪﺍ ﻭﻗﺎﻝ ﻳﺎﺃﺑﺖ ﻫﺬﺍ ﺗﺄﻭﻳﻞ ﺭﺅﻳﺎﻱ٢٠١ ................... ﻭﺳﺎﺭﻋﻮﺍ ﺇﱃ ﻣﻐﻔﺮﺓ ﻣﻦ ﺭﺑﻜﻢ ﻭﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻋﺪﺕ ﻟﻠﻤﺘﻘﲔ ٤٦٩ ............. ﻭﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ١٧ ..................................................................
ﻭﺳﻴﻖ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺇﱃ ﺟﻬﻨﻢ ﺯﻣﺮﺍ ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻭﻫﺎ ﻓﺘﺤﺖ ﺃﺑﻮﺍﺎ ﻭﻗﺎﻝ٤٤٩ .................... ﻭﺻﺪﻕ ﺑﺎﳊﺴﲎ ٢٤٥ ...................................................................
ﻭﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ ﺇﺫ ﻗﺎﻟﺖ ﺭﺏ ﺍﺑﻦ ﱄ ﻋﻨﺪﻙ ٤٧٣ ....................
ﻭﺿﺮﺏ ﻟﻨﺎ ﻣﺜﻼ ﻭﻧﺴﻲ ﺧﻠﻘﻪ ﻗﺎﻝ ﻣﻦ ﳛﻴﻲ ﺍﻟﻌﻈﺎﻡ ﻭﻫﻲ ﺭﻣﻴﻢ ٤٥٣ ،٤٥٢ .................
ﻭﻋﺮﺿﻮﺍ ﻋﻠﻰ ﺭﺑﻚ ﺻﻔﺎ ﻟﻘﺪ ﺟﺌﺘﻤﻮﻧﺎ ﻛﻤﺎ ﺧﻠﻘﻨﺎﻛﻢ ﺃﻭﻝ ﻣﺮﺓ ﺑﻞ ﺯﻋﻤﺘﻢ ﺃﻟﻦ ٤٥٩ ..............
ﻭﻋﻠﻢ ﺁﺩﻡ ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ ﰒ ﻋﺮﺿﻬﻢ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﻓﻘﺎﻝ ﺃﻧﺒﺌﻮﱐ ﺑﺄﲰﺎﺀ ٥٠١ ،٣١٥ ...............
ﻭﻋﻨﺖ ﺍﻟﻮﺟﻮﻩ ﻟﻠﺤﻲ ﺍﻟﻘﻴﻮﻡ ﻭﻗﺪ ﺧﺎﺏ ﻣﻦ ﲪﻞ ﻇﻠﻤﺎ ٧٤ ....................................
ﻭﻋﻨﺪﻩ ﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﻫﻮ ﻭﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﻣﺎ ٩٨ ......................... ﻭﻓﺎﻛﻬﺔ ﻭﺃﺑﺎ ١٧٤ .......................................................................
ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ ﻟﻮ ﺷﺎﺀ ﺍﷲ ﻣﺎ ﻋﺒﺪﻧﺎ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﺷﻲﺀ ﳓﻦ ﻭﻻ ٣٢١ ،١٨٥ ،١٠٧.......
ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﻟﻮ ﺃﻥ ﻟﻨﺎ ﻛﺮﺓ ﻓﻨﺘﱪﺃ ﻣﻨﻬﻢ ﻛﻤﺎ ﺗﱪﺀﻭﺍ ﻣﻨﺎ ﻛﺬﻟﻚ ٤٨١ ........................
ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻻ ﺗﺄﺗﻴﻨﺎ ﺍﻟﺴﺎﻋﺔ ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ ﻟﺘﺄﺗﻴﻨﻜﻢ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ٤٥٠ ،٥٩ .................... ٦٣١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻟﻮ ﻛﺎﻥ ﺧﲑﺍ ﻣﺎ ﺳﺒﻘﻮﻧﺎ ﺇﻟﻴﻪ ﻭﺇﺫ ﱂ ٦٥ .............................
ﻭﻗﺎﻝ ﺍﷲ ﻻ ﺗﺘﺨﺬﻭﺍ ﺇﳍﲔ ﺍﺛﻨﲔ ﺇﳕﺎ ﻫﻮ ﺇﻟﻪ ﻭﺍﺣﺪ ﻓﺈﻳﺎﻱ ﻓﺎﺭﻫﺒﻮﻥ ٤١ ............................
ﻭﻗﺎﻝ ﺭﺑﻜﻢ ﺍﺩﻋﻮﱐ ﺃﺳﺘﺠﺐ ﻟﻜﻢ ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻜﱪﻭﻥ ﻋﻦ ﻋﺒﺎﺩﰐ ﺳﻴﺪﺧﻠﻮﻥ ٥٢٤ ،٥٢٠ ....... ﻭﻗﺎﻝ ﻓﺮﻋﻮﻥ ﻳﺎﻫﺎﻣﺎﻥ ﺍﺑﻦ ﱄ ﺻﺮﺣﺎ ﻟﻌﻠﻲ ﺃﺑﻠﻎ ﺍﻷﺳﺒﺎﺏ ٢٩٥ ...............................
ﻭﻗﺎﻟﻮﺍ ﺃﺋﺬﺍ ﻛﻨﺎ ﻋﻈﺎﻣﺎ ﻭﺭﻓﺎﺗﺎ ﺃﺋﻨﺎ ﳌﺒﻌﻮﺛﻮﻥ ﺧﻠﻘﺎ ﺟﺪﻳﺪﺍ ٤٥١ .....................................
ﻭﻗﺎﻟﻮﺍ ﺃﺁﳍﺘﻨﺎ ﺧﲑ ﺃﻡ ﻫﻮ ﻣﺎ ﺿﺮﺑﻮﻩ ﻟﻚ ﺇﻻ ﺟﺪﻻ ﺑﻞ ﻫﻢ ﻗﻮﻡ ﺧﺼﻤﻮﻥ ١٨٨ ....................
ﻭﻗﺎﻟﻮﺍ ﺍﲣﺬ ﺍﻟﺮﲪﻦ ﻭﻟﺪﺍ ﺳﺒﺤﺎﻧﻪ ﺑﻞ ﻋﺒﺎﺩ ﻣﻜﺮﻣﻮﻥ ٣١١ ،١١٢ ..............................
ﻭﻗﺎﻟﻮﺍ ﻻ ﺗﺬﺭﻥ ﺁﳍﺘﻜﻢ ﻭﻻ ﺗﺬﺭﻥ ﻭﺩﺍ ﻭﻻ ﺳﻮﺍﻋﺎ ﻭﻻ ﻳﻐﻮﺙ ﻭﻳﻌﻮﻕ ﻭﻧﺴﺮﺍ ٢٨ ..................
ﻭﻗﺎﻟﻮﺍ ﳉﻠﻮﺩﻫﻢ ﱂ ﺷﻬﺪﰎ ﻋﻠﻴﻨﺎ ﻗﺎﻟﻮﺍ ﺃﻧﻄﻘﻨﺎ ﺍﷲ ﺍﻟﺬﻱ ﺃﻧﻄﻖ ﻛﻞ ١٤٣ ،١٤٠ ................... ﻭﻗﺎﻟﻮﺍ ﻟﻦ ﲤﺴﻨﺎ ﺍﻟﻨﺎﺭ ﺇﻻ ﺃﻳﺎﻣﺎ ﻣﻌﺪﻭﺩﺓ ﻗﻞ ﺃﲣﺬﰎ ﻋﻨﺪ ﺍﷲ ﻋﻬﺪﺍ ٤٧٨ ...........................
ﻭﻗﺎﻟﻮﺍ ﻟﻦ ﻧﺆﻣﻦ ﻟﻚ ﺣﱴ ﺗﻔﺠﺮ ﻟﻨﺎ ﻣﻦ ﺍﻷﺭﺽ ﻳﻨﺒﻮﻋﺎ ٥٦٤ ...................................
ﻭﻗﺎﻟﻮﺍ ﻟﻮ ﺷﺎﺀ ﺍﻟﺮﲪﻦ ﻣﺎ ﻋﺒﺪﻧﺎﻫﻢ ﻣﺎ ﳍﻢ ﺑﺬﻟﻚ ﻣﻦ ﻋﻠﻢ ﺇﻥ ﻫﻢ ﺇﻻ ١٠٧ .......................
ﻭﻗﺎﻟﻮﺍ ﻟﻮﻻ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﻣﻠﻚ ﻭﻟﻮ ﺃﻧﺰﻟﻨﺎ ﻣﻠﻜﺎ ﻟﻘﻀﻲ ﺍﻷﻣﺮ ﰒ ﻻ ﻳﻨﻈﺮﻭﻥ ١٧٥ ....................
ﻭﻗﺎﻟﻮﺍ ﻣﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ ﻭﳝﺸﻲ ﰲ ﺍﻷﺳﻮﺍﻕ ﻟﻮﻻ ﺃﻧﺰﻝ ٥٦٥ ،٣١٩ ،٢٧٠........
ﻭﻗﺮﺁﻧﺎ ﻓﺮﻗﻨﺎﻩ ﻟﺘﻘﺮﺃﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﻜﺚ ﻭﻧﺰﻟﻨﺎﻩ ﺗﱰﻳﻼ ١٥٦ ................................
ﻭﻗﺮﻥ ﰲ ﺑﻴﻮﺗﻜﻦ ﻭﻻ ﺗﱪﺟﻦ ﺗﱪﺝ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ ﻭﺃﻗﻤﻦ ﺍﻟﺼﻼﺓ ﻭﺁﺗﲔ ٦٧ ..................
ﻭﻗﻀﻰ ﺭﺑﻚ ﺃﻻ ﺗﻌﺒﺪﻭﺍ ﺇﻻ ﺇﻳﺎﻩ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ ﺇﻣﺎ ﻳﺒﻠﻐﻦ ﻋﻨﺪﻙ ٥٠٤ ،٤١ ..................
ﻭﻗﻞ ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﱂ ﻳﺘﺨﺬ ﻭﻟﺪﺍ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ ﰲ ﺍﳌﻠﻚ ﻭﱂ ٣٨٣ .......................
ﻭﻛﺎﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ﺗﺴﻌﺔ ﺭﻫﻂ ﻳﻔﺴﺪﻭﻥ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﻳﺼﻠﺤﻮﻥ ٥٥٧ ...........................
ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻌﲔ ﺑﺎﻟﻌﲔ ﻭﺍﻷﻧﻒ ﺑﺎﻷﻧﻒ ٥٠٥ .........................
ﻭﻛﺬﺏ ﺑﺎﳊﺴﲎ ٢٤٦ ...................................................................
ﻭﻛﺬﻟﻚ ﺃﻋﺜﺮﻧﺎ ﻋﻠﻴﻬﻢ ﻟﻴﻌﻠﻤﻮﺍ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ ﻭﺃﻥ ﺍﻟﺴﺎﻋﺔ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ٤٥٦ ...............
ﻭﻛﺬﻟﻚ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺭﻭﺣﺎ ﻣﻦ ﺃﻣﺮﻧﺎ ﻣﺎ ﻛﻨﺖ ﺗﺪﺭﻱ ﻣﺎ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺍﻹﳝﺎﻥ ٤٣٢ ،١٥ ..........
ﻭﻛﺬﻟﻚ ﺟﻌﻠﻨﺎ ﻟﻜﻞ ﻧﱯ ﻋﺪﻭﺍ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻳﻮﺣﻲ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ٢٠٠ ،١٠٦ .......
ﻭﻛﺬﻟﻚ ﺟﻌﻠﻨﺎﻛﻢ ﺃﻣﺔ ﻭﺳﻄﺎ ﻟﺘﻜﻮﻧﻮﺍ ﺷﻬﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻜﻢ ٣٣٧ ........... ﻭﻛﺬﻟﻚ ﻓﺘﻨﺎ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ﻟﻴﻘﻮﻟﻮﺍ ﺃﻫﺆﻻﺀ ﻣﻦ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺑﻴﻨﻨﺎ ﺃﻟﻴﺲ ٤٩٨ ،٤٨٤ ............
ﻭﻛﺬﻟﻚ ﻧﻮﱄ ﺑﻌﺾ ﺍﻟﻈﺎﳌﲔ ﺑﻌﻀﺎ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ ٤١٥ ...................................
ﻭﻛﺬﻟﻚ ﳚﺘﺒﻴﻚ ﺭﺑﻚ ﻭﻳﻌﻠﻤﻚ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻳﺘﻢ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻚ ﻭﻋﻠﻰ ٢٠١ .............. ٦٣٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﺌﻦ ﺳﺄﻟﺘﻬﻢ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻟﻴﻘﻮﻟﻦ ﺍﷲ ﻗﻞ ﺍﳊﻤﺪ ﷲ ﺑﻞ ٤٠٣ ،٢٤١ ،٢٨.......
ﻭﻟﺌﻦ ﺷﺌﻨﺎ ﻟﻨﺬﻫﱭ ﺑﺎﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﰒ ﻻ ﲡﺪ ﻟﻚ ﺑﻪ ﻋﻠﻴﻨﺎ ﻭﻛﻴﻼ ٤٧٦ .......................
ﻭﻻ ﺃﻗﺴﻢ ﺑﺎﻟﻨﻔﺲ ﺍﻟﻠﻮﺍﻣﺔ ٤٣٣ ............................................................ ﻭﻻ ﲡﻌﻞ ﻳﺪﻙ ﻣﻐﻠﻮﻟﺔ ﺇﱃ ﻋﻨﻘﻚ ﻭﻻ ﺗﺒﺴﻄﻬﺎ ﻛﻞ ﺍﻟﺒﺴﻂ ﻓﺘﻘﻌﺪ ﻣﻠﻮﻣﺎ ١٤٦ ....................
ﻭﻻ ﲡﻌﻠﻮﺍ ﺍﷲ ﻋﺮﺿﺔ ﻷﳝﺎﻧﻜﻢ ﺃﻥ ﺗﱪﻭﺍ ﻭﺗﺘﻘﻮﺍ ﻭﺗﺼﻠﺤﻮﺍ ﺑﲔ ﺍﻟﻨﺎﺱ ١٤٦ .....................
ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﺎ ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻢ ﻳﺮﺯﻗﻮﻥ ٤٤٥ .......................
ﻭﻻ ﺗﺪﻉ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻛﻞ ﺷﻲﺀ ﻫﺎﻟﻚ ﺇﻻ ﻭﺟﻬﻪ ﻟﻪ ،٤٧٢ ،٤٣٤ ،٢١٠ ،٤١ ٤٧٤ ،٤٧٣
ﻭﻻ ﺗﻘﺮﺑﻮﺍ ﺍﻟﺰﻧﺎ ﺇﻧﻪ ﻛﺎﻥ ﻓﺎﺣﺸﺔ ﻭﺳﺎﺀ ﺳﺒﻴﻼ ١٥٢ ........................................... ﻭﻻ ﺗﻘﺮﺑﻮﺍ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻻ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﺣﱴ ﻳﺒﻠﻎ ﺃﺷﺪﻩ ﻭﺃﻭﻓﻮﺍ ٥٠٠ .........................
ﻭﻻ ﺗﻘﻒ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋﻠﻢ ﺇﻥ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻔﺆﺍﺩ ﻛﻞ ﺃﻭﻟﺌﻚ ﻛﺎﻥ ٤١١ ،١٨٧ ،١٨٢...
ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﳌﻦ ﻳﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺕ ﺑﻞ ﺃﺣﻴﺎﺀ ﻭﻟﻜﻦ ﻻ ﺗﺸﻌﺮﻭﻥ ٤٤٥ ........................
ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ ﺗﻔﺮﻗﻮﺍ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻫﻢ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺃﻭﻟﺌﻚ ٥٨٦ ،٤١٦ .........
ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ٣٦٥ ،٢١ .............................. ﻭﻻ ﺗﻨﻔﻊ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﺪﻩ ﺇﻻ ﳌﻦ ﺃﺫﻥ ﻟﻪ ﺣﱴ ﺇﺫﺍ ﻓﺰﻉ ﻋﻦ ﻗﻠﻮﻢ ﻗﺎﻟﻮﺍ ٢٩٢ ......................
ﻭﻻ ﻨﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ ١١٨ .....................................
ﻭﻻ ﻳﺄﺗﻮﻧﻚ ﲟﺜﻞ ﺇﻻ ﺟﺌﻨﺎﻙ ﺑﺎﳊﻖ ﻭﺃﺣﺴﻦ ﺗﻔﺴﲑﺍ ٦٤ ........................................
ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﻣﺮﻳﺔ ﻣﻨﻪ ﺣﱴ ﺗﺄﺗﻴﻬﻢ ﺍﻟﺴﺎﻋﺔ ﺑﻐﺘﺔ ﺃﻭ ﻳﺄﺗﻴﻬﻢ ٤٨٠ ................
ﻭﻻ ﳝﻠﻚ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻧﻪ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻣﻦ ﺷﻬﺪ ﺑﺎﳊﻖ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ٤٠ ..................
ﻭﻻ ﻳﻨﻔﻌﻜﻢ ﻧﺼﺤﻲ ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺃﻧﺼﺢ ﻟﻜﻢ ﺇﻥ ﻛﺎﻥ ﺍﷲ ﻳﺮﻳﺪ ﺃﻥ ﻳﻐﻮﻳﻜﻢ ١٠٩ ،١٠٦ ،٦٧.... ﻭﻟﺪ ﺍﷲ ﻭﺇﻢ ﻟﻜﺎﺫﺑﻮﻥ ٤٢ ................................................................
ﻭﻟﺴﺎﻧﺎ ﻭﺷﻔﺘﲔ ٥٦ .......................................................................
ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺭﺳﻼ ﻣﻦ ﻗﺒﻠﻚ ﻣﻨﻬﻢ ﻣﻦ ﻗﺼﺼﻨﺎ ﻋﻠﻴﻚ ﻭﻣﻨﻬﻢ ﻣﻦ ﱂ ﻧﻘﺼﺺ ٣٢١ ...............
ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺭﺳﻼ ﻣﻦ ﻗﺒﻠﻚ ﻭﺟﻌﻠﻨﺎ ﳍﻢ ﺃﺯﻭﺍﺟﺎ ﻭﺫﺭﻳﺔ ﻭﻣﺎ ﻛﺎﻥ ﻟﺮﺳﻮﻝ ١٠٤ ،١٠٣ ...........
ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﺭﺳﻼ ﺇﱃ ﻗﻮﻣﻬﻢ ﻓﺠﺎﺀﻭﻫﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻓﺎﻧﺘﻘﻤﻨﺎ ٢٣٠ ....................... ﻭﻟﻘﺪ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻭﺇﱃ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻚ ﻟﺌﻦ ﺃﺷﺮﻛﺖ ﻟﻴﺤﺒﻄﻦ ﻋﻤﻠﻚ ﻭﻟﺘﻜﻮﻧﻦ ١٢٨ ...........
ﻭﻟﻘﺪ ﺍﺧﺘﺮﻧﺎﻫﻢ ﻋﻠﻰ ﻋﻠﻢ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ٣١٨ ..................................................
ﻭﻟﻘﺪ ﺑﻌﺜﻨﺎ ﰲ ﻛﻞ ﺃﻣﺔ ﺭﺳﻮﻻ ﺃﻥ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻓﻤﻨﻬﻢ ٢٤ .................. ٦٣٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﻘﺪ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺳﻼﻟﺔ ﻣﻦ ﻃﲔ ٤٥٥ .............................................
ﻭﻟﻘﺪ ﺧﻠﻘﻨﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﻭﻣﺎ ﻣﺴﻨﺎ ﻣﻦ ٥٩ ......................
ﻭﻟﻘﺪ ﺫﺭﺃﻧﺎ ﳉﻬﻨﻢ ﻛﺜﲑﺍ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﳍﻢ ﻗﻠﻮﺏ ﻻ ﻳﻔﻘﻬﻮﻥ ﺎ ٤٨١ ....................... ﻭﻟﻘﺪ ﺭﺁﻩ ﻧﺰﻟﺔ ﺃﺧﺮﻯ ٤٦٩ ،٢١٧ ........................................................
ﻭﻟﻘﺪ ﻛﺘﺒﻨﺎ ﰲ ﺍﻟﺰﺑﻮﺭ ﻣﻦ ﺑﻌﺪ ﺍﻟﺬﻛﺮ ﺃﻥ ﺍﻷﺭﺽ ﻳﺮﺛﻬﺎ ﻋﺒﺎﺩﻱ ﺍﻟﺼﺎﳊﻮﻥ ٥٠٥ ،٨٨ ..............
ﻭﻟﻘﺪ ﳘﺖ ﺑﻪ ﻭﻫﻢ ﺎ ﻟﻮﻻ ﺃﻥ ﺭﺃﻯ ﺑﺮﻫﺎﻥ ﺭﺑﻪ ﻛﺬﻟﻚ ﻟﻨﺼﺮﻑ ﻋﻨﻪ ﺍﻟﺴﻮﺀ ٤٩٥ ................
ﻭﻟﻜﻞ ﺃﻣﺔ ﺃﺟﻞ ﻓﺈﺫﺍ ﺟﺎﺀ ﺃﺟﻠﻬﻢ ﻻ ﻳﺴﺘﺄﺧﺮﻭﻥ ﺳﺎﻋﺔ ﻭﻻ ﻳﺴﺘﻘﺪﻣﻮﻥ ١٠٠ ......................
ﻭﷲ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻭﻛﺎﻥ ﺍﷲ ﺑﻜﻞ ﺷﻲﺀ ﳏﻴﻄﺎ ٢٨٧ .........................
ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ ٢٠٧ ،١١١ ....................................................... ﻭﳌﺎ ﺟﺎﺀ ﺃﻣﺮﻧﺎ ﳒﻴﻨﺎ ﺷﻌﻴﺒﺎ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ ﺑﺮﲪﺔ ﻣﻨﺎ ﻭﺃﺧﺬﺕ ﺍﻟﺬﻳﻦ ٤٦٤ .....................
ﻭﳌﺎ ﺟﺎﺀ ﺃﻣﺮﻧﺎ ﳒﻴﻨﺎ ﻫﻮﺩﺍ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ ﺑﺮﲪﺔ ﻣﻨﺎ ﻭﳒﻴﻨﺎﻫﻢ ٤٦٤ ...........................
ﻭﳌﺎ ﺟﺎﺀ ﻣﻮﺳﻰ ﳌﻴﻘﺎﺗﻨﺎ ﻭﻛﻠﻤﻪ ﺭﺑﻪ ﻗﺎﻝ ﺭﺏ ﺃﺭﱐ ﺃﻧﻈﺮ ﺇﻟﻴﻚ ﻗﺎﻝ ﻟﻦ ،١٧٠ ،١٥٠ ،١٤١.... ١٧١
ﻭﳌﺎ ﺩﺧﻠﻮﺍ ﻣﻦ ﺣﻴﺚ ﺃﻣﺮﻫﻢ ﺃﺑﻮﻫﻢ ﻣﺎ ﻛﺎﻥ ﻳﻐﲏ ﻋﻨﻬﻢ ﻣﻦ ﺍﷲ ﻣﻦ ﺷﻲﺀ ٥٢ ..................... ﻭﻟﻦ ﻳﺘﻤﻨﻮﻩ ﺃﺑﺪﺍ ﲟﺎ ﻗﺪﻣﺖ ﺃﻳﺪﻳﻬﻢ ﻭﺍﷲ ﻋﻠﻴﻢ ﺑﺎﻟﻈﺎﳌﲔ ١٧١ ...................................
ﻭﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﻞ ﻟﻪ ﻗﺎﻧﺘﻮﻥ ٩٤ ............................................
ﻭﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻨﺪﻩ ﻻ ﻳﺴﺘﻜﱪﻭﻥ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻭﻻ ٣٠٩ ،٢٩٣ ............
ﻭﻟﻮ ﺃﺭﺍﺩﻭﺍ ﺍﳋﺮﻭﺝ ﻷﻋﺪﻭﺍ ﻟﻪ ﻋﺪﺓ ﻭﻟﻜﻦ ﻛﺮﻩ ﺍﷲ ﺍﻧﺒﻌﺎﺛﻬﻢ ﻓﺜﺒﻄﻬﻢ ٢٥٦ .......................
ﻭﻟﻮ ﺃﻧﺎ ﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﺃﻥ ﺍﻗﺘﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺃﻭ ﺍﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻛﻢ ﻣﺎ ﻓﻌﻠﻮﻩ ٥٦٩ ...................
ﻭﻟﻮ ﺃﳕﺎ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺷﺠﺮﺓ ﺃﻗﻼﻡ ﻭﺍﻟﺒﺤﺮ ﳝﺪﻩ ﻣﻦ ﺑﻌﺪﻩ ﺳﺒﻌﺔ ﺃﲝﺮ ١٥٢ ،٨٣ ................. ﻭﻟﻮ ﺃﻧﻨﺎ ﻧﺰﻟﻨﺎ ﺇﻟﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﻭﻛﻠﻤﻬﻢ ﺍﳌﻮﺗﻰ ﻭﺣﺸﺮﻧﺎ ﻋﻠﻴﻬﻢ ﻛﻞ ﺷﻲﺀ ١٠٦ ....................
ﻭﻟﻮ ﺍﺗﺒﻊ ﺍﳊﻖ ﺃﻫﻮﺍﺀﻫﻢ ﻟﻔﺴﺪﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬﻦ ﺑﻞ ﺃﺗﻴﻨﺎﻫﻢ ٥٠٢ ................
ﻭﻟﻮ ﺗﻘﻮﻝ ﻋﻠﻴﻨﺎ ﺑﻌﺾ ﺍﻷﻗﺎﻭﻳﻞ ٣٩٦ ،٤٦ ..................................................
ﻭﻟﻮ ﺟﻌﻠﻨﺎﻩ ﻗﺮﺁﻧﺎ ﺃﻋﺠﻤﻴﺎ ﻟﻘﺎﻟﻮﺍ ﻟﻮﻻ ﻓﺼﻠﺖ ﺁﻳﺎﺗﻪ ﺃﺃﻋﺠﻤﻲ ﻭﻋﺮﰊ ﻗﻞ ٣٢٣ ،٢٧٩ ،١٥.........
ﻭﻟﻮ ﺷﺌﻨﺎ ﻵﺗﻴﻨﺎ ﻛﻞ ﻧﻔﺲ ﻫﺪﺍﻫﺎ ﻭﻟﻜﻦ ﺣﻖ ﺍﻟﻘﻮﻝ ﻣﲏ ﻷﻣﻸﻥ ﺟﻬﻨﻢ ﻣﻦ ٢٥٠ ،١٥٦ ،١١٠.......
ﻭﻟﻮ ﺷﺎﺀ ﺭﺑﻚ ﻵﻣﻦ ﻣﻦ ﰲ ﺍﻷﺭﺽ ﻛﻠﻬﻢ ﲨﻴﻌﺎ ﺃﻓﺄﻧﺖ ﺗﻜﺮﻩ ﺍﻟﻨﺎﺱ ﺣﱴ ٢٥٠ ،١٠٦ ............
ﻭﻟﻮ ﺷﺎﺀ ﺭﺑﻚ ﳉﻌﻞ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﳐﺘﻠﻔﲔ ٥٨٧ ...............................
ﻭﻟﻮ ﻋﻠﻢ ﺍﷲ ﻓﻴﻬﻢ ﺧﲑﺍ ﻷﲰﻌﻬﻢ ﻭﻟﻮ ﺃﲰﻌﻬﻢ ﻟﺘﻮﻟﻮﺍ ﻭﻫﻢ ﻣﻌﺮﺿﻮﻥ ١٠٥ ........................ ٦٣٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻨﱯ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﺎ ﺍﲣﺬﻭﻫﻢ ﺃﻭﻟﻴﺎﺀ ٣٦٣ ...........................
ﻭﻟﻮ ﻧﺸﺎﺀ ﻷﺭﻳﻨﺎﻛﻬﻢ ﻓﻠﻌﺮﻓﺘﻬﻢ ﺑﺴﻴﻤﺎﻫﻢ ﻭﻟﺘﻌﺮﻓﻨﻬﻢ ﰲ ﳊﻦ ﺍﻟﻘﻮﻝ ﻭﺍﷲ ١١٥ ....................
ﻭﻟﻮﻻ ﻧﻌﻤﺔ ﺭﰊ ﻟﻜﻨﺖ ﻣﻦ ﺍﶈﻀﺮﻳﻦ ١١٠ .................................................. ﻭﻟﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻧﺎﻓﻘﻮﺍ ﻭﻗﻴﻞ ﳍﻢ ﺗﻌﺎﻟﻮﺍ ﻗﺎﺗﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻭ ﺍﺩﻓﻌﻮﺍ ٣٦١ .........................
ﻭﻣﺎ ﺃﺑﺮﺉ ﻧﻔﺴﻲ ﺇﻥ ﺍﻟﻨﻔﺲ ﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﺇﻻ ﻣﺎ ﺭﺣﻢ ﺭﰊ ﺇﻥ ﺭﰊ ﻏﻔﻮﺭ ٤٣٣ ..................
ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﺑﻠﺴﺎﻥ ﻗﻮﻣﻪ ﻟﻴﺒﲔ ﳍﻢ ﻓﻴﻀﻞ ﺍﷲ ﻣﻦ ﻳﺸﺎﺀ ١٨٥ ....................
ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻟﻴﻄﺎﻉ ﺑﺈﺫﻥ ﺍﷲ ﻭﻟﻮ ﺃﻢ ﺇﺫ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ٥٦١ .....................
ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﺇﻻ ﺭﺟﺎﻻ ﻧﻮﺣﻲ ﺇﻟﻴﻬﻢ ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﺇﻥ ٤٤ ...........................
ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻧﻮﺣﻲ ﺇﻟﻴﻪ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ ﻓﺎﻋﺒﺪﻭﻥ ٢٤ .................... ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ١٢٢ ........................................................
ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﻛﺎﻓﺔ ﻟﻠﻨﺎﺱ ﺑﺸﲑﺍ ﻭﻧﺬﻳﺮﺍ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ ١٣٦ ،١٣٤ ............
ﻭﻣﺎ ﺃﺻﺎﺑﻜﻢ ﻣﻦ ﻣﺼﻴﺒﺔ ﻓﺒﻤﺎ ﻛﺴﺒﺖ ﺃﻳﺪﻳﻜﻢ ﻭﻳﻌﻔﻮ ﻋﻦ ﻛﺜﲑ ٤٨٣ ،٤١٥ ،٣٩٣..............
ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺇﻻ ﻟﻴﻌﺒﺪﻭﺍ ﺍﷲ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ﺣﻨﻔﺎﺀ ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ٤١ ...........................
ﻭﻣﺎ ﺗﺸﺎﺀﻭﻥ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻋﻠﻴﻤﺎ ﺣﻜﻴﻤﺎ ٢٥٠ ،١٠٦ .......................... ﻭﻣﺎ ﺗﺸﺎﺀﻭﻥ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ١٠٦ ..............................................
ﻭﻣﺎ ﺗﻨﻘﻢ ﻣﻨﺎ ﺇﻻ ﺃﻥ ﺁﻣﻨﺎ ﺑﺂﻳﺎﺕ ﺭﺑﻨﺎ ﳌﺎ ﺟﺎﺀﺗﻨﺎ ﺭﺑﻨﺎ ﺃﻓﺮﻍ ﻋﻠﻴﻨﺎ ٤٠٥ ................................
ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻼﺋﻜﺔ ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﻋﺪﻢ ﺇﻻ ﻓﺘﻨﺔ ﻟﻠﺬﻳﻦ ٣٦١ ،١١٠ .................
ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ ١٠٥ ،٧٦ ،٢ ........................................
ﻭﻣﺎ ﻇﻠﻤﻨﺎﻫﻢ ﻭﻟﻜﻦ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﻈﺎﳌﲔ ٥٠٧ .................................................
ﻭﻣﺎ ﻗﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ ﺇﺫ ﻗﺎﻟﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﺑﺸﺮ ﻣﻦ ﺷﻲﺀ ﻗﻞ ١٢١ ......................
ﻭﻣﺎ ﻗﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ ﻭﺍﻷﺭﺽ ﲨﻴﻌﺎ ﻗﺒﻀﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ٢١٠ ......................
ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻟﻴﻌﺬﻢ ﻭﺃﻧﺖ ﻓﻴﻬﻢ ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻣﻌﺬﻢ ﻭﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ ٣٤٣ .........................
ﻭﻣﺎ ﻛﺎﻥ ﻟﺒﺸﺮ ﺃﻥ ﻳﻜﻠﻤﻪ ﺍﷲ ﺇﻻ ﻭﺣﻴﺎ ﺃﻭ ﻣﻦ ﻭﺭﺍﺀ ﺣﺠﺎﺏ ﺃﻭ ﻳﺮﺳﻞ ﺭﺳﻮﻻ ٢٩٢ ...............
ﻭﻣﺎ ﻛﺎﻥ ﳌﺆﻣﻦ ﻭﻻ ﻣﺆﻣﻨﺔ ﺇﺫﺍ ﻗﻀﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻣﺮﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ٣٧٨ .......................
ﻭﻣﺎ ﻛﺎﻥ ﻟﻨﻔﺲ ﺃﻥ ﲤﻮﺕ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﻛﺘﺎﺑﺎ ﻣﺆﺟﻼ ﻭﻣﻦ ﻳﺮﺩ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ١٠٠ ................. ﻭﻣﺎ ﻟﻜﻢ ﺃﻻ ﺗﻨﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﷲ ﻣﲑﺍﺙ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻻ ٥٣١ .......................
ﻭﻣﺎ ﻧﺘﱰﻝ ﺇﻻ ﺑﺄﻣﺮ ﺭﺑﻚ ﻟﻪ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻭﻣﺎ ﺧﻠﻔﻨﺎ ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ٣١٢ .........................
ﻭﻣﺎ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﳍﻮ ﻭﻟﻌﺐ ﻭﺇﻥ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﳍﻲ ﺍﳊﻴﻮﺍﻥ ٧٥ .......................... ٦٣٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻣﺎ ﻫﻮ ﺑﻘﻮﻝ ﺷﺎﻋﺮ ﻗﻠﻴﻼ ﻣﺎ ﺗﺆﻣﻨﻮﻥ ٣٢٨ ..................................................
ﻭﻣﺎ ﻳﺆﻣﻦ ﺃﻛﺜﺮﻫﻢ ﺑﺎﷲ ﺇﻻ ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ ٣٨٤ .............................................
ﻭﻣﺎ ﻳﺬﻛﺮﻭﻥ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ ﻫﻮ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﻭﺃﻫﻞ ﺍﳌﻐﻔﺮﺓ٢٦٨ ............................
ﻭﻣﻦ ﺃﺣﺴﻦ ﺩﻳﻨﺎ ﳑﻦ ﺃﺳﻠﻢ ﻭﺟﻬﻪ ﷲ ﻭﻫﻮ ﳏﺴﻦ ﻭﺍﺗﺒﻊ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔﺎ ٣٠١ ..................
ﻭﻣﻦ ﺃﻇﻠﻢ ﳑﻦ ﺍﻓﺘﺮﻯ ﻋﻠﻰ ﺍﷲ ﻛﺬﺑﺎ ﺃﻭ ﻗﺎﻝ ﺃﻭﺣﻲ ﺇﱄ ﻭﱂ ﻳﻮﺡ ﺇﻟﻴﻪ ٤٣١ ......................
ﻭﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺫﻛﺮﻱ ﻓﺈﻥ ﻟﻪ ﻣﻌﻴﺸﺔ ﺿﻨﻜﺎ ﻭﳓﺸﺮﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻋﻤﻰ ١٦ .....................
ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﳚﺎﺩﻝ ﰲ ﺍﷲ ﺑﻐﲑ ﻋﻠﻢ ﻭﻻ ﻫﺪﻯ ﻭﻻ ﻛﺘﺎﺏ ﻣﻨﲑ ١٨٧ .........................
ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﳚﺎﺩﻝ ﰲ ﺍﷲ ﺑﻐﲑ ﻋﻠﻢ ﻭﻳﺘﺒﻊ ﻛﻞ ﺷﻴﻄﺎﻥ ﻣﺮﻳﺪ ٤١٩ ،١٨٧ ....................
ﻭﻣﻦ ﺟﺎﻫﺪ ﻓﺈﳕﺎ ﳚﺎﻫﺪ ﻟﻨﻔﺴﻪ ﺇﻥ ﺍﷲ ﻟﻐﲏ ﻋﻦ ﺍﻟﻌﺎﳌﲔ ٢٨٥ ...................................
ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﻣﻨﻜﻢ ﻃﻮﻻ ﺃﻥ ﻳﻨﻜﺢ ﺍﶈﺼﻨﺎﺕ ﺍﳌﺆﻣﻨﺎﺕ ﻓﻤﻦ ﻣﺎ ﻣﻠﻜﺖ ٤٨٥ ..................
ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ٥٩٤ ،٣٦٩ .............
ﻭﻣﻦ ﻳﺮﻏﺐ ﻋﻦ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻻ ﻣﻦ ﺳﻔﻪ ﻧﻔﺴﻪ ﻭﻟﻘﺪ ﺍﺻﻄﻔﻴﻨﺎﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ٤٨ .....................
ﻭﻣﻦ ﻳﺸﺎﻗﻖ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﲔ ﻟﻪ ﺍﳍﺪﻯ ﻭﻳﺘﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ٥٦٠ ،٤١٦ ..........
ﻭﻣﻦ ﻳﻄﻊ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻓﺄﻭﻟﺌﻚ ﻣﻊ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻨﺒﻴﲔ٢٧٨ ،٢٣ ............... ﻭﻣﻦ ﻳﻄﻊ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﳜﺶ ﺍﷲ ﻭﻳﺘﻘﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻔﺎﺋﺰﻭﻥ ٢٦٨ ..........................
ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﻼ ﳜﺎﻑ ﻇﻠﻤﺎ ﻭﻻ ﻫﻀﻤﺎ ٥٠٨ ،٥٠٧ ...................
ﻭﻣﻦ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ ﻓﺠﺰﺍﺅﻩ ﺟﻬﻨﻢ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ ﻭﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻪ ﻭﻟﻌﻨﻪ ٥٢٦ .................
ﻭﻣﻦ ﻳﻬﺪ ﺍﷲ ﻓﻬﻮ ﺍﳌﻬﺘﺪﻱ ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻠﻦ ﲡﺪ ﳍﻢ ﺃﻭﻟﻴﺎﺀ ﻣﻦ ﺩﻭﻧﻪ ٤٥١ .......................
ﻭﻣﻨﻬﻢ ﺃﻣﻴﻮﻥ ﻻ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﺃﻣﺎﱐ ﻭﺇﻥ ﻫﻢ ﺇﻻ ﻳﻈﻨﻮﻥ ٥٩٤ ،٣٨١ ....................
ﻭﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺆﺫﻭﻥ ﺍﻟﻨﱯ ﻭﻳﻘﻮﻟﻮﻥ ﻫﻮ ﺃﺫﻥ ﻗﻞ ﺃﺫﻥ ﺧﲑ ﻟﻜﻢ ﻳﺆﻣﻦ ﺑﺎﷲ ٣٥٦ ...................
ﻭﻧﺎﺩﻭﺍ ﻳﺎﻣﺎﻟﻚ ﻟﻴﻘﺾ ﻋﻠﻴﻨﺎ ﺭﺑﻚ ﻗﺎﻝ ﺇﻧﻜﻢ ﻣﺎﻛﺜﻮﻥ ١٧١ .....................................
ﻭﻧﺮﺍﻩ ﻗﺮﻳﺒﺎ ٤٥٠ .........................................................................
ﻭﻧﻀﻊ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻘﺴﻂ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻼ ﺗﻈﻠﻢ ﻧﻔﺲ ﺷﻴﺌﺎ ﻭﺇﻥ ﻛﺎﻥ ﻣﺜﻘﺎﻝ٤٦٥ ...................
ﻭﻧﻔﺲ ﻭﻣﺎ ﺳﻮﺍﻫﺎ ٤٩٤ ...................................................................
ﻭﻧﻘﻠﺐ ﺃﻓﺌﺪﻢ ﻭﺃﺑﺼﺎﺭﻫﻢ ﻛﻤﺎ ﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ ﺃﻭﻝ ﻣﺮﺓ ﻭﻧﺬﺭﻫﻢ ﰲ ﻃﻐﻴﺎﻢ ٣٠١ ..............
ﻭﻧﱰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻫﻮ ﺷﻔﺎﺀ ﻭﺭﲪﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻻ ﻳﺰﻳﺪ ﺍﻟﻈﺎﳌﲔ ﺇﻻ ٢٧٩ ........................
ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻓﺄﺧﺮﺟﻨﺎ ﺑﻪ ﻧﺒﺎﺕ ﻛﻞ ﺷﻲﺀ ﻓﺄﺧﺮﺟﻨﺎ ﻣﻨﻪ ١٦٨ .................
ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ٢٨٤ ،٨٧ ............. ٦٣٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺍﳋﻠﻖ ﰒ ﻳﻌﻴﺪﻩ ﻭﻫﻮ ﺃﻫﻮﻥ ﻋﻠﻴﻪ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﰲ ٩٤ ،٩٣....................
ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻮﻓﺎﻛﻢ ﺑﺎﻟﻠﻴﻞ ﻭﻳﻌﻠﻢ ﻣﺎ ﺟﺮﺣﺘﻢ ﺑﺎﻟﻨﻬﺎﺭ ﰒ ﻳﺒﻌﺜﻜﻢ ﻓﻴﻪ ٤٣١ ،٩٨ ...................
ﻭﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ ﻋﺒﺎﺩﻩ ﻭﻫﻮ ﺍﳊﻜﻴﻢ ﺍﳋﺒﲑ ٢٩١ ،٢٨٨ .........................................
ﻭﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ ﻋﺒﺎﺩﻩ ﻭﻳﺮﺳﻞ ﻋﻠﻴﻜﻢ ﺣﻔﻈﺔ ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﺃﺣﺪﻛﻢ ﺍﳌﻮﺕ ٤٢٦ .................
ﻭﻫﻮ ﺑﺎﻷﻓﻖ ﺍﻷﻋﻠﻰ ٢١٨ .................................................................
ﻭﻭﺍﻋﺪﻧﺎ ﻣﻮﺳﻰ ﺛﻼﺛﲔ ﻟﻴﻠﺔ ﻭﺃﲤﻤﻨﺎﻫﺎ ﺑﻌﺸﺮ ﻓﺘﻢ ﻣﻴﻘﺎﺕ ﺭﺑﻪ ﺃﺭﺑﻌﲔ ٥٥٧ ........................
ﻭﻭﺻﻴﻨﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺍﻟﺪﻳﻪ ﺣﺴﻨﺎ ﻭﺇﻥ ﺟﺎﻫﺪﺍﻙ ﻟﺘﺸﺮﻙ ﰊ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ٢٤٣ ....................
ﻭﻭﺿﻊ ﺍﻟﻜﺘﺎﺏ ﻓﺘﺮﻯ ﺍﺮﻣﲔ ﻣﺸﻔﻘﲔ ﳑﺎ ﻓﻴﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻳﺎﻭﻳﻠﺘﻨﺎ ﻣﺎﻝ ٥٠٧ ،٤٥٩ ،٥٩..............
ﻭﻳﺎ ﻗﻮﻡ ﺇﱐ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﻳﻮﻡ ﺍﻟﺘﻨﺎﺩ ٤٤٩ .................................................. ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ٢١٠ ،٦٦ ...........................................
ﻭﻳﺮﺯﻗﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ ﻭﻣﻦ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﻬﻮ ﺣﺴﺒﻪ ﺇﻥ ﺍﷲ ﺑﺎﻟﻎ ٢٧٠ .................
ﻭﻳﺮﻯ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ ﻫﻮ ﺍﳊﻖ ﻭﻳﻬﺪﻱ ﺇﱃ ٣٢٣ ...................
ﻭﻳﺰﻳﺪ ﺍﷲ ﺍﻟﺬﻳﻦ ﺍﻫﺘﺪﻭﺍ ﻫﺪﻯ ﻭﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ ﺧﲑ ﻋﻨﺪ ﺭﺑﻚ ﺛﻮﺍﺑﺎ ٣٦١ ...................
ﻭﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﻟﺮﻭﺡ ﻗﻞ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﻣﺮ ﺭﰊ ﻭﻣﺎ ﺃﻭﺗﻴﺘﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻻ ٤٦٨ ،٤٢٨ ،٤٢٧....... ﻭﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﶈﻴﺾ ﻗﻞ ﻫﻮ ﺃﺫﻯ ﻓﺎﻋﺘﺰﻟﻮﺍ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﶈﻴﺾ ﻭﻻ ﺗﻘﺮﺑﻮﻫﻦ ١٣٠ ............
ﻭﻳﺴﺘﻨﺒﺌﻮﻧﻚ ﺃﺣﻖ ﻫﻮ ﻗﻞ ﺇﻱ ﻭﺭﰊ ﺇﻧﻪ ﳊﻖ ﻭﻣﺎ ﺃﻧﺘﻢ ﲟﻌﺠﺰﻳﻦ ٤٥٠ ..........................
ﻭﻳﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﻻ ﻳﻀﺮﻫﻢ ﻭﻻ ﻳﻨﻔﻌﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ ﻫﺆﻻﺀ ﺷﻔﻌﺎﺅﻧﺎ٣٠ ....................
ﻭﻳﻮﻡ ﻧﺒﻌﺚ ﰲ ﻛﻞ ﺃﻣﺔ ﺷﻬﻴﺪﺍ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺟﺌﻨﺎ ﺑﻚ ﺷﻬﻴﺪﺍ ﻋﻠﻰ ١٨٥ ...............
ﻭﻳﻮﻡ ﳛﺸﺮﻫﻢ ﲨﻴﻌﺎ ﰒ ﻳﻘﻮﻝ ﻟﻠﻤﻼﺋﻜﺔ ﺃﻫﺆﻻﺀ ﺇﻳﺎﻛﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ٥٨٠ .......................
ﻭﻳﻮﻡ ﳛﺸﺮﻫﻢ ﲨﻴﻌﺎ ﻳﺎﻣﻌﺸﺮ ﺍﳉﻦ ﻗﺪ ﺍﺳﺘﻜﺜﺮﰎ ﻣﻦ ﺍﻹﻧﺲ ﻭﻗﺎﻝ ﺃﻭﻟﻴﺎﺅﻫﻢ ٥٨٠ ،٤٧٨ .......... ﻳﺎﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻗﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻟﻨﺎ ﻳﺒﲔ ﻟﻜﻢ ﻛﺜﲑﺍ ﳑﺎ ﻛﻨﺘﻢ ﲣﻔﻮﻥ ﻣﻦ ١٨٥ ..................
ﻳﺎﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﳌﻄﻤﺌﻨﺔ ٤٣٣ ،٤٣١ ........................................................
ﻳﺎﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻧﻚ ﻛﺎﺩﺡ ﺇﱃ ﺭﺑﻚ ﻛﺪﺣﺎ ﻓﻤﻼﻗﻴﻪ ٤٥٩ .....................................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﺟﺎﺀﻛﻢ ﺍﳌﺆﻣﻨﺎﺕ ﻣﻬﺎﺟﺮﺍﺕ ﻓﺎﻣﺘﺤﻨﻮﻫﻦ ﺍﷲ ٥٠٦ ........................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻗﻤﺘﻢ ﺇﱃ ﺍﻟﺼﻼﺓ ﻓﺎﻏﺴﻠﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻭﺃﻳﺪﻳﻜﻢ ٦٧ ...................... ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻭﱄ ﺍﻷﻣﺮ ﻣﻨﻜﻢ ٤١٤ ،٤١٢ ،٢٠١......
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺁﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ٣٠٥ ....................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺗﺘﻘﻮﺍ ﺍﷲ ﳚﻌﻞ ﻟﻜﻢ ﻓﺮﻗﺎﻧﺎ ﻭﻳﻜﻔﺮ ﻋﻨﻜﻢ ﺳﻴﺌﺎﺗﻜﻢ ٥٦٩ .................... ٦٣٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻭﻓﻮﺍ ﺑﺎﻟﻌﻘﻮﺩ ﺃﺣﻠﺖ ﻟﻜﻢ ﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ ﺇﻻ ﻣﺎ ٥٠٥ ..........................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻈﻦ ﺇﻥ ﺑﻌﺾ ﺍﻟﻈﻦ ﺇﰒ ﻭﻻ ٤١١ ..........................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺼﻴﺎﻡ ﻛﻤﺎ ﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ٥٠٥ .................. ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻘﺘﻠﻰ ﺍﳊﺮ ﺑﺎﳊﺮ ﻭﺍﻟﻌﺒﺪ ٣٣٥ ...................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﻮﻧﻮﺍ ﻗﻮﺍﻣﲔ ﺑﺎﻟﻘﺴﻂ ﺷﻬﺪﺍﺀ ﷲ ﻭﻟﻮ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ٢٤٢ ....................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﻮﻧﻮﺍ ﻗﻮﺍﻣﲔ ﷲ ﺷﻬﺪﺍﺀ ﺑﺎﻟﻘﺴﻂ ﻭﻻ ﳚﺮﻣﻨﻜﻢ ٣٣٧ .........................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ٤٣٢ .........................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﲢﺮﻣﻮﺍ ﻃﻴﺒﺎﺕ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﻟﻜﻢ ﻭﻻ ﺗﻌﺘﺪﻭﺍ ٥٩٧ ،٥٩٦ ...................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺧﲑﺍ ﻣﻨﻬﻢ ٤١١ ..................... ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻥ ﻛﻨﺘﻢ ﰲ ﺭﻳﺐ ﻣﻦ ﺍﻟﺒﻌﺚ ﻓﺈﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺗﺮﺍﺏ ﰒ ٤٥٥ ......................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ ٣٨٧ ................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﻧﺘﻢ ﺍﻟﻔﻘﺮﺍﺀ ﺇﱃ ﺍﷲ ﻭﺍﷲ ﻫﻮ ﺍﻟﻐﲏ ﺍﳊﻤﻴﺪ ٢٨٥ ،٧٦ ..............................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀ ﻋﻈﻴﻢ ٩٢ .....................................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻋﺒﺪﻭﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ ٣٣ .................... ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻗﺪ ﺟﺎﺀﺗﻜﻢ ﻣﻮﻋﻈﺔ ﻣﻦ ﺭﺑﻜﻢ ﻭﺷﻔﺎﺀ ﳌﺎ ﰲ ﺍﻟﺼﺪﻭﺭ ﻭﻫﺪﻯ ٣٢٣ ،٢٧٩ ...........
ﻳﺎﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﱵ ﺍﻟﱵ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻜﻢ ﻭﺃﻭﻓﻮﺍ ﺑﻌﻬﺪﻱ ﺃﻭﻑ ٣٤٠ ،٢٦٨ ............
ﻳﺎﺻﺎﺣﱯ ﺍﻟﺴﺠﻦ ﺃﺃﺭﺑﺎﺏ ﻣﺘﻔﺮﻗﻮﻥ ﺧﲑ ﺃﻡ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ٢٩٧ .............................
ﻳﺎﻗﻮﻡ ﺇﳕﺎ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﺘﺎﻉ ﻭﺇﻥ ﺍﻵﺧﺮﺓ ﻫﻲ ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ ٤٤٩ ..............................
ﻳﺎﻗﻮﻣﻨﺎ ﺃﺟﻴﺒﻮﺍ ﺩﺍﻋﻲ ﺍﷲ ﻭﺁﻣﻨﻮﺍ ﺑﻪ ﻳﻐﻔﺮ ﻟﻜﻢ ﻣﻦ ﺫﻧﻮﺑﻜﻢ ﻭﳚﺮﻛﻢ ١٣٤ ........................
ﻳﺎﻣﻌﺸﺮ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺃﱂ ﻳﺄﺗﻜﻢ ﺭﺳﻞ ﻣﻨﻜﻢ ﻳﻘﺼﻮﻥ ﻋﻠﻴﻜﻢ ﺁﻳﺎﰐ ﻭﻳﻨﺬﺭﻭﻧﻜﻢ ١٣٤ .............. ﻳﺎﻧﺴﺎﺀ ﺍﻟﻨﱯ ﻟﺴﱳ ﻛﺄﺣﺪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺇﻥ ﺍﺗﻘﻴﱳ ﻓﻼ ﲣﻀﻌﻦ ﺑﺎﻟﻘﻮﻝ ﻓﻴﻄﻤﻊ ٢٠٦ ..................
ﳜﺎﻓﻮﻥ ﺭﻢ ﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ ٣٠٩ ،٢٩١ ،٢٨٨................................
ﳜﺮﺝ ﻣﻨﻬﻤﺎ ﺍﻟﻠﺆﻟﺆ ﻭﺍﳌﺮﺟﺎﻥ ١٣٤ .........................................................
ﻳﺪﺑﺮ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﰒ ﻳﻌﺮﺝ ﺇﻟﻴﻪ ﰲ ﻳﻮﻡ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ٥٢٣ .......................
ﻳﺮﻳﺪ ﺍﷲ ﺃﻥ ﳜﻔﻒ ﻋﻨﻜﻢ ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻔﺎ ٥٠٣ ،٦٧ .................................
ﻳﺮﻳﺪ ﺍﷲ ﻟﻴﺒﲔ ﻟﻜﻢ ﻭﻳﻬﺪﻳﻜﻢ ﺳﻨﻦ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻭﻳﺘﻮﺏ ﻋﻠﻴﻜﻢ ﻭﺍﷲ ٦٧ .....................
ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻣﺎ ﻫﻢ ﲞﺎﺭﺟﲔ ﻣﻨﻬﺎ ﻭﳍﻢ ﻋﺬﺍﺏ ﻣﻘﻴﻢ ٤٨٠ ...................
ﻳﺴﺄﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﻞ ﻳﻮﻡ ﻫﻮ ﰲ ﺷﺄﻥ ٢٧٠ .................................. ٦٣٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﺃﻳﺎﻥ ﻣﺮﺳﺎﻫﺎ ٥٦٤ ...................................................
ﻳﺴﺒﺤﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻔﺘﺮﻭﻥ ٣٠٩ .....................................................
ﻳﺴﺘﻌﺠﻞ ﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺎ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﺸﻔﻘﻮﻥ ﻣﻨﻬﺎ ﻭﻳﻌﻠﻤﻮﻥ ٤٥٠ .................... ﻳﺸﻬﺪﻩ ﺍﳌﻘﺮﺑﻮﻥ ٣١١ .....................................................................
ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﻪ ﻋﻠﻤﺎ ١٩٥ ،١٧٨ ،٧٠........................
ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻭﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ ﻭﻫﻢ ﻣﻦ ٣٠٩ ..........................
ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺗﻔﻌﻠﻮﻥ ٤٢٦ ..................................................................
ﻳﻘﺪﻡ ﻗﻮﻣﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺄﻭﺭﺩﻫﻢ ﺍﻟﻨﺎﺭ ﻭﺑﺌﺲ ﺍﻟﻮﺭﺩ ﺍﳌﻮﺭﻭﺩ ٦٥ .....................................
ﻳﻜﺎﺩ ﺍﻟﱪﻕ ﳜﻄﻒ ﺃﺑﺼﺎﺭﻫﻢ ﻛﻠﻤﺎ ﺃﺿﺎﺀ ﳍﻢ ﻣﺸﻮﺍ ﻓﻴﻪ ﻭﺇﺫﺍ ﺃﻇﻠﻢ ﻋﻠﻴﻬﻢ ٥٨ .......................
ﻳﻠﻘﻮﻥ ﺍﻟﺴﻤﻊ ﻭﺃﻛﺜﺮﻫﻢ ﻛﺎﺫﺑﻮﻥ ١١٤ ......................................................
ﳝﺤﻮﺍ ﺍﷲ ﻣﺎ ﻳﺸﺎﺀ ﻭﻳﺜﺒﺖ ﻭﻋﻨﺪﻩ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ٢٧٠ ،١٠٤ ،١٠٣.............................
ﻳﻮﻡ ﺗﺒﺪﻝ ﺍﻷﺭﺽ ﻏﲑ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺑﺮﺯﻭﺍ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ٤٥٩ ......................
ﻳﻮﻡ ﻳﻘﻮﻝ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺍﳌﻨﺎﻓﻘﺎﺕ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﻧﻈﺮﻭﻧﺎ ﻧﻘﺘﺒﺲ ﻣﻦ ﻧﻮﺭﻛﻢ ١٦٨ .....................
ﻳﻮﻣﺌﺬ ﻳﻮﻓﻴﻬﻢ ﺍﷲ ﺩﻳﻨﻬﻢ ﺍﳊﻖ ﻭﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﳊﻖ ﺍﳌﺒﲔ ٤٥٨ ................................
٦٣٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻛﺘﺐ ،ﻗﺎﻝ ﻳﺎ ﺭﺏ ،ﻭﻣﺎﺫﺍ ﺃﻛﺘﺐ ٢٦٦ ،٢٦٥ ..............
ﻻ ﻳﺪﺧﻞ ﺃﺣﺪﻛﻢ ﺍﳉﻨﺔ ﺑﻌﻤﻠﻪ ٤٩٢ ........................................................
ﺃﺑﻐﺾ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﺍﷲ ﺍﻷﻟﺪ ﺍﳋﺼﻢ ٢٦٠ ...................................................
ﺃﺑﻮ ﺑﻜﺮ ﰲ ﺍﳉﻨﺔ ،ﻭﻋﻤﺮ ﰲ ﺍﳉﻨﺔ ،ﻭﻋﻠﻲ ﰲ ﺍﳉﻨﺔ ،ﻭﻋﺜﻤﺎﻥ ﰲ ﺍﳉﻨﺔ ،ﻭﻃﻠﺤﺔ ٥٥٥ ..............
ﺃﺗﺖ ﺍﻣﺮﺃﺓ ﺍﻟﻨﱯ ﻓﺄﻣﺮﻫﺎ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ،ﻗﺎﻟﺖ ﺃﺭﺃﻳﺖ ﺇﻥ ﺟﺌﺖ ﻓﻠﻢ ﺃﺟﺪﻙ ؟ ٥٣٦ ................ ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ؟ ﻗﻠﺖ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻗﺎﻝ ﺣﻘﻪ ﻋﻠﻴﻬﻢ ﺃﻥ ٢٣٠ ...............
ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ﺃﻋﺮﺍﰊ ،ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺟﻬﺪﺕ ﺍﻷﻧﻔﺲ ،ﻭﺿﺎﻋﺖ ﺍﻟﻌﻴﺎﻝ ٢٨٩ ..............
ﺃﰐ ﺭﺳﻮﻝ ﺍﷲ ﺑﻠﺤﻢ ،ﻓﺪﻓﻊ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ﺍﻟﺬﺭﺍﻉ ،ﻭﻛﺎﻧﺖ ﺗﻌﺠﺒﻪ ،ﻓﻨﻬﺲ ﻣﻨﻬﺎ ٢٢٢ .................
ﺃﺗﻴﺖ ﺍﻟﻨﱯ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻭﻫﻮ ﰲ ﻗﺒﺔ ﻣﻦ ﺃﺩﻡ ،ﻓﻘﺎﻝ ﺍﻋﺪﺩ ﺳﺘﺎ ﺑﲔ ٥٧١ ......................
ﺃﺣﻴﻮﺍ ﻣﺎ ﺧﻠﻘﺘﻢ ٥٠١ ....................................................................
ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﺍﻟﻌﺒﺪ ﻧﺎﺩﻯ ﻳﺎ ﺟﱪﺍﺋﻴﻞ ،ﺇﱐ ﺃﺣﺐ ﻓﻼﻧﺎ ﻓﺄﺣﺒﻪ ،ﻓﻴﺤﺒﻪ ٢٦٩ .......................
ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﺍﳊﺎﻛﻢ ﻓﺄﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ ،ﻭﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ ﻓﻠﻪ ﺃﺟﺮ ٥٩١ .......................
ﺇﺫﺍ ﺑﻮﻳﻊ ﳋﻠﻴﻔﺘﲔ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ ٤١٤ .................................................
ﺇﺫﺍ ﺯﻧﺎ ﺍﻟﻌﺒﺪ ﻧﺰﻉ ﻣﻨﻪ ﺍﻹﳝﺎﻥ ،ﻓﺈﻥ ﺗﺎﺏ ﺃﻋﻴﺪ ﺇﻟﻴﻪ ٣٥٤ .......................................
ﺇﺫﺍ ﺳﺄﻟﺘﻢ ﺍﷲ ﺍﳉﻨﺔ ﻓﺎﺳﺄﻟﻮﻩ ﺍﻟﻔﺮﺩﻭﺱ ،ﻓﺈﻧﻪ ﺃﻭﺳﻂ ﺍﳉﻨﺔ ﻭﺃﻋﻠﻰ ﺍﳉﻨﺔ٢٨٢ ..................... ،
ﺇﺫﺍ ﺻﻠﻴﺘﻢ ﻋﻠﻰ ﺍﳌﻴﺖ ﻓﺄﺧﻠﺼﻮﺍ ﻟﻪ ﺍﻟﺪﻋﺎﺀ ٤١٠ .............................................. ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻷﺧﻴﻪ ﻳﺎ ﻛﺎﻓﺮ ﻓﻘﺪ ﺑﺎﺀ ﺎ ﺃﺣﺪﳘﺎ ٣٣٣ ......................................
ﺇﺫﺍ ﻗﱪ ﺃﺣﺪﻛﻢ ،ﺃﻭ ﺍﻹﻧﺴﺎﻥ ،ﺃﺗﺎﻩ ﻣﻠﻜﺎﻥ ﺃﺳﻮﺩﺍﻥ ﺃﺯﺭﻗﺎﻥ ،ﻳﻘﺎﻝ ﻷﺣﺪﳘﺎ ٤٣٩ ..................
ﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ،ﺃﻭ ﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ٥١٧ ،٥١٢ ......
ﺃﺫﻥ ﱄ ﺃﻥ ﺃﺣﺪﺙ ﻋﻦ ﻣﻠﻚ ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﻟﻠﻬﻤﻦ ﲪﻠﺔ ﺍﻟﻌﺮﺵ ،ﺇﻥ ﻣﺎ ﺑﲔ ﺷﺤﻤﺔ ٢٨٤ ............
ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ،ﻻ ﻳﺘﺮﻛﻮﻦ ﺍﻟﻔﺨﺮ ﰲ ﺍﻷﺣﺴﺎﺏ ،ﻭﺍﻟﻄﻌﻦ ٥٧٦ ................. ﺃﺭﺑﻊ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻛﺎﻥ ﻣﻨﺎﻓﻘﺎ ﺧﺎﻟﺼﺎ ،ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻨﻬﻦ ﻛﺎﻥ ﻓﻴﻪ ﺧﺼﻠﺔ ٣٣٤ .........
ﺃﺭﺑﻊ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻛﺎﻥ ﻣﻨﺎﻓﻘﺎ ﺧﺎﻟﺼﺎ ،ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻨﻬﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ٣٨٥ .......
ﺃﺭﻕ ﺭﺳﻮﻝ ﺍﷲ ﺫﺍﺕ ﻟﻴﻠﺔ ،ﻓﻘﺎﻝ ﻟﻴﺖ ﺭﺟﻼ ﺻﺎﳊﺎ ﻣﻦ ﺃﺻﺤﺎﰊ ﳛﺮﺳﲏ ﺍﻟﻠﻴﻠﺔ ٥٥٢ .............
ﺃﺳﺄﻟﻚ ﲝﻖ ﳑﺸﺎﻱ ﻫﺬﺍ ،ﻭﲝﻖ ﺍﻟﺴﺎﺋﻠﲔ ﻋﻠﻴﻚ ٢٣٠ .........................................
ﺃﺷﻬﺪ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺃﱐ ﲰﻌﺘﻪ ﻳﻘﻮﻝ ﻋﺸﺮﺓ ﰲ ﺍﳉﻨﺔ ﺍﻟﻨﱯ ﰲ ﺍﳉﻨﺔ ،ﻭﺃﺑﻮ ٥٥٤ .................
ﺃﺻﺒﺤﻨﺎ ﻋﻠﻰ ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ ،ﻭﻛﻠﻤﺔ ﺍﻹﺧﻼﺹ ،ﻭﺩﻳﻦ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ،ﻭﻣﻠﺔ ﺃﺑﻴﻨﺎ ٤٨ ................. ٦٤٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﻋﻄﻴﺖ ﲬﺴﺎ ﱂ ﻳﻌﻄﻬﻦ ﺃﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻲ ﻧﺼﺮﺕ ﺑﺎﻟﺮﻋﺐ ﻣﺴﲑﺓ ﺷﻬﺮ ،ﻭﺟﻌﻠﺖ ١٣٥ ......
ﺃﻋﻮﺫ ﺑﺮﺿﺎﻙ ﻣﻦ ﺳﺨﻄﻚ ﻭﺃﻋﻮﺫ ﲟﻌﺎﻓﺎﺗﻚ ﻣﻦ ﻋﻘﻮﺑﺘﻚ١٥١ .................................
ﺃﻋﻮﺫ ﺑﻌﺰﺓ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻣﻦ ﺷﺮ ﻣﺎ ﺃﺟﺪ ﻭﺃﺣﺎﺫﺭ ١٥١ ،٨٠ .................................... ﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﺍﻟﱵ ﻻ ﳚﺎﻭﺯﻫﻦ ﺑﺮ ﻭﻻ ﻓﺎﺟﺮ ٥٦٧ ،٥٠٦ ،١٥١..................
ﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ ٨٠ ..............................................
ﺃﻋﻮﺫ ﺑﻨﻮﺭ ﻭﺟﻬﻚ ﺍﻟﺬﻱ ﺃﺷﺮﻗﺖ ﻟﻪ ﺍﻟﻈﻠﻤﺎﺕ ٨٠ ............................................ ﺃﻏﻔﻰ ﺭﺳﻮﻝ ﺍﷲ ﺇﻏﻔﺎﺓ ،ﻓﺮﻓﻊ ﺭﺃﺳﻪ ﻣﺒﺘﺴﻤﺎ ،ﺇﻣﺎ ﻗﺎﻝ ﳍﻢ ،ﻭﺇﻣﺎ ﻗﺎﻟﻮﺍ ﻟﻪ ٢١٩ ....................
ﺃﻛﻤﻞ ﺍﳌﺆﻣﻨﲔ ﺇﳝﺎﻧﺎ ﺃﺣﺴﻨﻬﻢ ﺧﻠﻘﺎ ٣٥٨ ...................................................
ﺃﻣﺎ ﺇﱐ ﻻ ﺃﻗﻮﻝ ﺍﱂ ﺣﺮﻑ ،ﻭﻟﻜﻦ ﺃﻟﻒ ﺣﺮﻑ ،ﻭﻻﻡ ﺣﺮﻑ ،ﻭﻣﻴﻢ ﺣﺮﻑ ١٦٣ ...............
ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ٢٤ ..................
ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ٣٧١ .........................................
ﺁﻣﺮﻛﻢ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺣﺪﻩ ،ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ؟ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ٣٦٦ ....................
ﺁﻣﺮﻛﻢ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺣﺪﻩ ،ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺣﺪﻩ ؟ ﺷﻬﺎﺩﺓ ﺃﻥ ٣٨٩ .................
ﺃﻣﺮﱐ ﺃﻥ ﻻ ﺃﺩﻉ ﻗﱪﺍ ﻣﺸﺮﻓﺎ ﺇﻻ ﺳﻮﻳﺘﻪ ،ﻭﻻ ﲤﺜﺎﻻ ﺇﻻ ﻃﻤﺴﺘﻪ ٢٩ .............................. ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺫﺋﺐ ﺍﻹﻧﺴﺎﻥ ،ﻛﺬﺋﺐ ﺍﻟﻐﻨﻢ ،ﻳﺄﺧﺬ ﺍﻟﺸﺎﺓ ﺍﻟﻘﺎﺻﻴﺔ ،ﻭﺍﻟﻨﺎﺣﻴﺔ٥٨٧ ................. ،
ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﷲ ،ﺃﻻ ﻭﺃﻧﺎ ﺣﺒﻴﺐ ﺍﷲ ﻭﻻ ﻓﺨﺮ ١٣٠ ......................................
ﺇﻥ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻣﺎﺕ ﻋﺮﺽ ﻋﻠﻴﻪ ﻣﻘﻌﺪﻩ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ،ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ٤٧٠ ............
ﺇﻥ ﺃﺣﺪﻛﻢ ﳚﻤﻊ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻧﻄﻔﺔ ،ﰒ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ٢٤٧ ........... ،
ﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻓﺘﺮﻗﻮﺍ ﰲ ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻣﻠﺔ ،ﻭﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ٢٦٢ .................
ﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻓﺘﺮﻗﻮﺍ ﰲ ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻣﻠﺔ ،ﻭﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ٥٨٧ ،٤١٧ .......... ﺇﻥ ﺃﻭﻝ ﺍﻵﻳﺎﺕ ﺧﺮﻭﺟﺎ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺎ ،ﻭﺧﺮﻭﺝ ﺍﻟﺪﺍﺑﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺿﺤﻰ٥٧٣ ...... ،
ﺇﻥ ﺃﻭﻟﺌﻚ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪﺍ ،ﻭﺻﻮﺭﻭﺍ ﻓﻴﻪ ٢٩ .................
ﺇﻥ ﺍﺑﲏ ﻫﺬﺍ ﺳﻴﺪ ،ﻭﺳﻴﺼﻠﺢ ﺍﷲ ﺑﻪ ﺑﲔ ﻓﺌﺘﲔ ﻋﻈﻴﻤﺘﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ٥٤٨ .......................
ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻴﻤﺎ ﻳﺒﺪﻭ ﻟﻠﻨﺎﺱ ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻭﺇﻥ ٢٤٦ ................
ﺇﻥ ﺍﻟﺮﻭﺡ ﺇﺫﺍ ﻗﺒﺾ ﺗﺒﻌﻪ ﺍﻟﺒﺼﺮ ٤٣١ ....................................................... ﺇﻥ ﺍﻟﺴﻤﺎﺀ ﲤﻄﺮ ﻣﻄﺮﺍ ﻛﻤﲏ ﺍﻟﺮﺟﺎﻝ ،ﻳﻨﺒﺘﻮﻥ ﰲ ﺍﻟﻘﺒﻮﺭ ﻛﻤﺎ ﻳﻨﺒﺖ ﺍﻟﻨﺒﺎﺕ ٤٥٧ ..................
ﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻭﺿﻊ ﰲ ﻗﱪﻩ ﻭﺗﻮﱃ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻪ ،ﺃﻧﻪ ﻟﻴﺴﻤﻊ ﻗﺮﻉ ﻧﻌﺎﳍﻢ ،ﻓﻴﺄﺗﻴﻪ٤٣٨ ...............
ﺇﻥ ﺍﷲ ﺃﺧﺬ ﺍﳌﻴﺜﺎﻕ ﻣﻦ ﻇﻬﺮ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻨﻌﻤﺎﻥ ﻳﻮﻡ ﻋﺮﻓﺔ ﺍﻟﺬﻱ ﰲ٢٣٥ ................ ٦٤١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﻥ ﺍﷲ ﺍﲣﺬﱐ ﺧﻠﻴﻼ ﻛﻤﺎ ﺍﲣﺬ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ ٣٠٣ ...........................................
ﺇﻥ ﺍﷲ ﺍﲣﺬﱐ ﺧﻠﻴﻼ ﻛﻤﺎ ﺍﲣﺬ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ ﻭﻗﺎﻝ ﻭﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﺍ ﻣﻦ ١٣٠ ..................
ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﻛﻨﺎﻧﺔ ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ ،ﻭﺍﺻﻄﻔﻰ ﻗﺮﻳﺸﺎ ﻣﻦ ﻛﻨﺎﻧﺔ ،ﻭﺍﺻﻄﻔﻰ ١٢٤ .............. ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﻷﻣﱵ ﻋﻤﺎ ﺣﺪﺛﺖ ﺑﻪ ﺃﻧﻔﺴﻬﺎ ،ﻣﺎ ﱂ ﺗﺘﻜﻠﻢ ﺑﻪ ﺃﻭ ﺗﻌﻤﻞ ﺑﻪ ١٦١ ....................
ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻷﻫﻞ ﺍﳉﻨﺔ ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻴﻘﻮﻟﻮﻥ ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ﻭﺍﳋﲑ ٥٢٩ ................
ﺇﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻳﺒﺘﻐﻲ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ ٣٥١ .......................
ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﰒ ﻣﺴﺢ ﻇﻬﺮﻩ ﺑﻴﻤﻴﻨﻪ ﻓﺎﺳﺘﺨﺮﺝ ﻣﻨﻪ ﺫﺭﻳﺔ٢٣٥ .................. ،
ﺇﻥ ﺍﷲ ﺧﻠﻖ ﻟﻮﺣﺎ ﳏﻔﻮﻇﺎ ،ﻣﻦ ﺩﺭﺓ ﺑﻴﻀﺎﺀ ،ﺩﻓﺘﺎﻩ ﻳﺎﻗﻮﺗﺔ ﲪﺮﺍﺀ ،ﻗﻠﻤﻪ ﻧﻮﺭ٢٦٥ ................. ،
ﺇﻥ ﺍﷲ ﺳﻴﺨﻠﺺ ﺭﺟﻼ ﻣﻦ ﺃﻣﱵ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﳋﻼﺋﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻴﻨﺸﺮ ﻋﻠﻴﻪ ٤٦٥ ............... ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻓﺮﺍﺋﺾ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ ،ﻭﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ ،ﻭﺣﺮﻡ ﺃﺷﻴﺎﺀ ﻓﻼ ٣١٢ ............
ﺇﻥ ﺍﷲ ﻛﺮﻩ ﻟﻜﻢ ﺛﻼﺛﺎ ﻗﻴﻞ ﻭﻗﺎﻝ ،ﻭﻛﺜﺮﺓ ﺍﻟﺴﺆﺍﻝ ،ﻭﺇﺿﺎﻋﺔ ﺍﳌﺎﻝ ٢٥١ ..........................
ﺇﻥ ﺍﷲ ﻻ ﻳﻨﺎﻡ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻨﺎﻡ٧٤ ......................................................
ﺇﻥ ﺍﷲ ﻻ ﻳﻨﺎﻡ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻨﺎﻡ ،ﳜﻔﺾ ﺍﻟﻘﺴﻂ ﻭﻳﺮﻓﻌﻪ ،ﻳﺮﻓﻊ ﺇﻟﻴﻪ ١٧٧ .....................
ﺇﻥ ﺍﷲ ﳛﺐ ﺃﻥ ﻳﺆﺧﺬ ﺑﺮﺧﺼﻪ ،ﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﺗﺆﺗﻰ ﻣﻌﺼﻴﺘﻪ ٢٥٢ ............................. ﺇﻥ ﺍﷲ ﻳﺴﺘﺤﻲ ﻣﻦ ﻋﺒﺪﻩ ﺇﺫﺍ ﺭﻓﻊ ﺇﻟﻴﻪ ﻳﺪﻳﻪ ﺃﻥ ﻳﺮﺩﳘﺎ ﺻﻔﺮﺍ ٢٩٤ ..............................
ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﺇﺫﺍ ﻋﱪﻭﺍ ﺍﻟﺼﺮﺍﻁ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﻗﻨﻄﺮﺓ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ٤٦٨ ......................... ،
ﺇﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺎﻟﺖ ﻳﺎ ﺭﺑﻨﺎ ،ﺃﻋﻄﻴﺖ ﺑﲏ ﺁﺩﻡ ﺍﻟﺪﻧﻴﺎ ﻳﺄﻛﻠﻮﻥ ﻓﻴﻬﺎ ﻭﻳﺸﺮﺑﻮﻥ ٣١٥ ...................
ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺎﻟﻮﺍ ٣١٦ ....................................................................
ﺇﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺭﺃﻭﺍ ﺍﳌﻨﻜﺮ ﻓﻠﻢ ﻳﻐﲑﻭﻩ ﺃﻭﺷﻚ ﺃﻥ ﻳﻌﻤﻬﻢ ﺍﷲ ﺑﻌﻘﺎﺏ ﻣﻨﻪ ٥٧٧ .....................
ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﻔﻴﻖ ٤٦٠ .................................... ﺇﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﺗﻨﺸﻖ ﻋﻨﻪ ﺍﻷﺭﺽ ،ﻓﺄﺟﺪ ﻣﻮﺳﻰ ٤٦٠ ...........
ﺇﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﻔﻴﻖ ،ﻓﺈﺫﺍ ﻣﻮﺳﻰ ﺁﺧﺬ ﺑﻘﺎﺋﻤﺔ ٤٦٠ .............
ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ﺫﺍﺕ ﻳﻮﻡ ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﺭﺅﻳﺎ ؟ ﻓﻘﺎﻝ ﺭﺟﻞ ﺃﻧﺎ ﺭﺃﻳﺖ ﻣﻴﺰﺍﻧﺎ ﺃﻧﺰﻝ ٥٣٧ .............
ﺃﻥ ﺍﻟﻨﱯ ﻣﺮ ﺑﻘﱪﻳﻦ ،ﻓﻘﺎﻝ ﺇﻤﺎ ﻟﻴﻌﺬﺑﺎﻥ ،ﻭﻣﺎ ﻳﻌﺬﺑﺎﻥ ﰲ ﻛﺒﲑ ،ﺃﻣﺎ ﺃﺣﺪﳘﺎ٤٣٩ .................
ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﻦ ﺟﻬﻴﻨﺔ ﺟﺎﺀﺕ ﺇﱃ ﺍﻟﻨﱯ ﻓﻘﺎﻟﺖ ﺇﻥ ﺃﻣﻲ ﻧﺬﺭﺕ ﺃﻥ ﲢﺞ ﻓﻠﻢ ٥١٥ .................... ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ٥٣٠ ...................
ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ،٣٠٦ ،٢٧٤ .... ٣٨٩
٦٤٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﰐ ٣٨٩ ..................
ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ ٣٨٩ .....................................
ﺇﻥ ﺧﻠﻴﻠﻲ ﺃﻭﺻﺎﱐ ﺃﻥ ﺃﲰﻊ ﻭﺃﻃﻴﻊ ﻭﺇﻥ ﻛﺎﻥ ﻋﺒﺪﺍ ﺣﺒﺸﻴﺎ ﳎﺪﻉ ﺍﻷﻃﺮﺍﻑ ٤١٢ .................. ﺇﻥ ﺭﰊ ﻗﺪ ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﻏﻀﺒﺎ ﱂ ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﻪ ،ﻭﻟﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ ٥٢٩ ،٧٨ ...........
ﺃﻥ ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﺃﻣﻲ ﺍﻓﺘﻠﺘﺖ ﻧﻔﺴﻬﺎ ،ﻭﱂ ﺗﻮﺹ٥١٤ ................. ،
ﺃﻥ ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﺃﻣﻲ ﺗﻮﻓﻴﺖ ﻭﺃﻧﺎ ﻏﺎﺋﺐ ﻋﻨﻬﺎ٥١٤ .................. ،
ﺃﻥ ﺭﺟﻼ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﱄ ﺇﻥ ﻗﺘﻠﺖ ﰲ ﺳﺒﻴﻞ ﺍﷲ ٤٤٥ ....................
ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺭﺃﻳﺖ ﻛﺄﻥ ﺩﻟﻮﺍ ﺩﱄ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻓﺠﺎﺀ ﺃﺑﻮ ﺑﻜﺮ ٥٣٨ ...............
ﺃﻥ ﺭﺟﻼ ﻛﺎﻥ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ ﻛﺎﻥ ﺍﲰﻪ ﻋﺒﺪ ﺍﷲ ،ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﲪﺎﺭﺍ ،ﻭﻛﺎﻥ ٣٣٢ .............. ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺑﻌﺜﻪ ﻋﻠﻰ ﺟﻴﺶ ﺫﺍﺕ ﺍﻟﺴﻼﺳﻞ ،ﻓﺄﺗﻴﺘﻪ ،ﻓﻘﻠﺖ ﺃﻱ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ٥٤٠ .........
ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﲨﻊ ﻟﺴﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺃﺑﻮﻳﻪ ﻳﻮﻡ ﺃﺣﺪ ،ﻓﻘﺎﻝ ﺍﺭﻡ ،ﻓﺪﺍﻙ ﺃﰊ ﻭﺃﻣﻲ ٥٥٣ .........
ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﺳﺌﻞ ﺃﻳﻦ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺗﺒﺪﻝ ﺍﻷﺭﺽ ﻏﲑ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ؟ ﻓﻘﺎﻝ ٤٦٢ ...........
ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎﺕ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﺎﻟﺴﻨﺢ ﺍﻟﺴﻨﺢ ،ﺑﻀﻢ ٥٤١ ..................
ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﻓﻀﻠﺖ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺴﺖ ﺃﻋﻄﻴﺖ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ ،ﻭﻧﺼﺮﺕ ١٢٣ ............. ﺇﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﲰﺎﻭﺍﺗﻪ ﳍﻜﺬﺍ ﻭﻗﺎﻝ ﺑﺄﺻﺎﺑﻌﻪ ،ﻣﺜﻞ ﺍﻟﻘﺒﺔ ٢٨٢ .................................
ﺃﻥ ﻏﻼﻣﺎ ﳊﺎﻃﺐ ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﻘﻂ ﻣﻦ ﺍﻷﺻﻞ ﻭﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺻﺤﻴﺢ ٥٥٦ ................
ﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﳍﺎ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ،ﻭﺇﺫﺍ ﻓﺴﺪﺕ ﻓﺴﺪ ﳍﺎ ﺳﺎﺋﺮ ٣٦٠ .........
ﺇﻥ ﻓﻴﻚ ﳋﻠﻘﲔ ﳛﺒﻬﻤﺎ ﺍﷲ ﺍﳊﻠﻢ ﻭﺍﻷﻧﺎﺓ ،ﻓﻘﺎﻝ ﺃﺧﻠﻘﲔ ﲣﻠﻘﺖ ﻤﺎ ؟ ٤٩٩ ....................
ﺇﻥ ﻗﺪﺭ ﺣﻮﺿﻲ ﻛﻤﺎ ﺑﲔ ﺃﻳﻠﺔ ﺇﱃ ﺻﻨﻌﺎﺀ ﻣﻦ ﺍﻟﻴﻤﻦ ،ﻭﺇﻥ ﻓﻴﻪ ﻣﻦ ﺍﻷﺑﺎﺭﻳﻖ ﻛﻌﺪﺩ ٢١٩ ............
ﺇﻥ ﻷﻧﻔﺴﻜﻢ ﻋﻠﻴﻜﻢ ﺣﻘﺎ ،ﻭﺇﻥ ﻷﻋﻴﻨﻜﻢ ﺣﻘﺎ ،ﺻﻮﻣﻮﺍ ﻭﺃﻓﻄﺮﻭﺍ ،ﻭﺻﻠﻮﺍ ﻭﻧﺎﻣﻮﺍ٥٩٧ ............ ، ﺇﻥ ﻟﻜﻞ ﺃﻣﺔ ﺃﻣﻴﻨﺎ ،ﻭﺇﻥ ﺃﻣﻴﻨﻨﺎ ﺃﻳﺘﻬﺎ ﺍﻷﻣﺔ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ٥٥٤ ............................
ﺇﻥ ﱄ ﺃﲰﺎﺀ ﺃﻧﺎ ﳏﻤﺪ ،ﻭﺃﻧﺎ ﺃﲪﺪ ،ﻭﺃﻧﺎ ﺍﳌﺎﺣﻲ ،ﳝﺤﻮ ﺍﷲ ﰊ ﺍﻟﻜﻔﺮ١٢٣ ........................ ،
ﺃﻥ ﻣﻌﺎﺫﺍﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻧﺎ ﳌﺆﺍﺧﺬﻭﻥ ﲟﺎ ﻧﺘﻜﻠﻢ ﺑﻪ ؟ ﻓﻘﺎﻝ ﻭﻫﻞ ﻳﻜﺐ ١٦١ ................
ﺇﻥ ﻣﻌﻜﻢ ﻣﻦ ﻻ ﻳﻔﺎﺭﻗﻜﻢ ﺇﻻ ﻋﻨﺪ ﺍﳋﻼﺀ ﻭﻋﻨﺪ ﺍﳉﻤﺎﻉ ،ﻓﺎﺳﺘﺤﻴﻮﻫﻢ ،ﻭﺃﻛﺮﻣﻮﻫﻢ ٤٢٤ ..........
ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺻﺎﳊﻴﻬﻢ ﻣﺴﺎﺟﺪ ،ﺃﻻ ﻓﻼ ٢٩ ................. ﺃﻥ ﻧﺎﺳﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺳﺄﻟﻮﺍ ﺃﺯﻭﺍﺝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﻋﻤﻠﻪ ﰲ ﺍﻟﺴﺮ ؟ ٥٩٦ .............
ﺇﻥ ﻧﺴﻤﺔ ﺍﳌﺆﻣﻦ ﻃﺎﺋﺮ ﻳﻌﻠﻖ ﰲ ﺷﺠﺮ ﺍﳉﻨﺔ ،ﺣﱴ ﻳﺮﺟﻌﻪ ﺍﷲ ﺇﱃ ﺟﺴﺪﻩ ﻳﻮﻡ ﻳﺒﻌﺜﻪ٤٤٦ ............
ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺃﻧﺰﻝ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ ١٥٤ ................................................ ٦٤٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺗﺒﺘﻠﻰ ﰲ ﻗﺒﻮﺭﻫﺎ ٤٤٣ ........................................................
ﺃﻧﺎ ﺃﻭﻝ ﺷﻔﻴﻊ ﰲ ﺍﳉﻨﺔ ٢٢٦ ..............................................................
ﺃﻧﺎ ﺃﻭﻝ ﻣﻦ ﺗﻨﺸﻖ ﻋﻨﻪ ﺍﻷﺭﺽ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ٤٦١ .............................................. ﺃﻧﺎ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ١٢٤ ............................................................
ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻭﻻ ﻓﺨﺮ ١٢٦ ،١٢٥ ....................................................
ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺃﻭﻝ ﻣﻦ ﻳﻨﺸﻖ ﻋﻨﻪ ﺍﻟﻘﱪ ،ﻭﺃﻭﻝ ﺷﺎﻓﻊ ،ﻭﺃﻭﻝ ﻣﺸﻔﻊ ١٢٤ ......... ﺃﻧﺎ ﻓﺮﻃﻜﻢ ﻋﻠﻰ ﺍﳊﻮﺽ ٢٢٠ .............................................................
ﺇﻧﺎ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺩﻳﻨﻨﺎ ﻭﺍﺣﺪ ٥٩٤ ........................................................
ﺇﻧﺎ ﳒﺪ ﰲ ﺃﻧﻔﺴﻨﺎ ﻣﺎ ﻳﺘﻌﺎﻇﻢ ﺃﺣﺪﻧﺎ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﻪ ؟ ﻗﺎﻝ ﻭﻗﺪ ﻭﺟﺪﲤﻮﻩ ٢٥٩ .....................
ﺃﻧﺖ ﻣﲏ ﲟﱰﻟﺔ ﻫﺎﺭﻭﻥ ﻣﻦ ﻣﻮﺳﻰ ،ﺇﻻ ﺃﻧﻪ ﻻ ﻧﱯ ﺑﻌﺪﻱ ٥٤٩ ................................
ﺃﻧﺘﻢ ﻣﺴﺌﻮﻟﻮﻥ ﻋﲏ ،ﻓﻤﺎﺫﺍ ﺃﻧﺘﻢ ﻗﺎﺋﻠﻮﻥ ؟ ٢٩٤ ...............................................
ﺇﻧﻜﻢ ﺗﺮﻭﻥ ﺭﺑﻜﻢ ﻋﻴﺎﻧﺎ ﻛﻤﺎ ﺗﺮﻭﻥ ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﻈﻬﲑﺓ ﻟﻴﺲ ﺩﻭﺎ ﺳﺤﺎﺏ ١٧٩ .................
ﺇﻧﻜﻢ ﺗﺮﻭﻥ ﺭﺑﻜﻢ ﻛﻤﺎ ﺗﺮﻭﻥ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ١٩٨ ..........................................
ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ٣٧٩ ................................................................ ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ ١٤٨ ..........................................
ﺇﳕﺎ ﺫﻟﻚ ﺍﻟﻌﺮﺽ ،ﻭﻟﻴﺲ ﺃﺣﺪ ﻳﻨﺎﻗﺶ ﺍﳊﺴﺎﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﻋﺬﺏ ٤٦٠ .......................
ﺇﳕﺎ ﻧﺴﻤﺔ ﺍﳌﺆﻣﻦ ﻃﲑ ﺗﻌﻠﻖ ﰲ ﺷﺠﺮ ﺍﳉﻨﺔ ،ﺣﱴ ﻳﺮﺟﻌﻬﺎ ﺍﷲ ﺇﱃ ﺟﺴﺪﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ٤٧١ .........
ﺃﻧﻪ ﻋﻨﺪﻩ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ٢٩٣ ...............................................................
ﺃﻧﻪ ﻗﺎﻝ ﳌﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻗﻞ ﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺒﻌﺚ ﻋﻠﻴﻜﻢ ﻋﺬﺍﺑﺎ ﻣﻦ ٥٨٨ ..................
ﺃﻧﻪ ﻛﺎﻥ ﳚﲏ ﺳﻮﺍﻛﺎ ﻣﻦ ﺍﻷﺭﺍﻙ ،ﻭﻛﺎﻥ ﺩﻗﻴﻖ ﺍﻟﺴﺎﻗﲔ ،ﻓﺠﻌﻠﺖ ﺍﻟﺮﻳﺢ ﺗﻜﻔﺆﻩ٤٦٦ ............. ، ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺩﻋﺎﺋﻪ ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺍﻷﻭﻝ ﻓﻠﻴﺲ ﻗﺒﻠﻚ ﺷﻲﺀ ٨٩ ...............................
ﺃﻧﻪ ﳌﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀﺍ ﳚﺰ ﺑﻪ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ﻗﺎﻝ ٣٤٥ ........................
ﺇﻧﻪ ﻟﻴﺄﰐ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺴﻤﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻻ ﻳﺰﻥ ﻋﻨﺪ ﺍﷲ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ٤٦٦ .................
ﺃﻧﻪ ﻰ ﻋﻦ ﺍﻟﻨﺬﺭ ،ﻭﻗﺎﻝ ﺃﻧﻪ ﻻ ﻳﺄﰐ ﲞﲑ ،ﻭﺇﳕﺎ ﻳﺴﺘﺨﺮﺝ ﺑﻪ ﻣﻦ ﺍﻟﺒﺨﻴﻞ ١٠٢ ....................
ﺇﺎ ﺳﺘﻜﻮﻥ ﻓﱳ ،ﻗﻠﺖ ﻓﻤﺎ ﺍﳌﺨﺮﺝ ﻣﻨﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ ﻛﺘﺎﺏ ﺍﷲ١٦ ................... ، ﺃﻢ ﻳﺄﺗﻮﻥ ﺁﺩﻡ ﰒ ﻧﻮﺣﺎ ،ﰒ ﺇﺑﺮﺍﻫﻴﻢ ،ﰒ ﻣﻮﺳﻰ ،ﰒ ﻋﻴﺴﻰ ،ﰒ ﻳﺄﺗﻮﻥ ﺭﺳﻮﻝ ٢٢٤ ................
ﺇﻢ ﻳﺄﺗﻮﻥ ﺁﺩﻡ ،ﰒ ﻧﻮﺣﺎ ،ﰒ ﺇﺑﺮﺍﻫﻴﻢ ،ﰒ ﻣﻮﺳﻰ ،ﰒ ﻋﻴﺴﻰ ،ﻓﻴﻘﻮﻝ ﳍﻢ ﻋﻴﺴﻰ ٢٢٩ ..............
ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﻛﻞ ﺧﻠﻴﻞ ﻣﻦ ﺧﻠﺘﻪ ٣٠٣ ،١٣٠ ............................................... ٦٤٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺇﱐ ﻗﺪ ﺧﺸﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻋﻠﻰ ﻋﻘﻠﻲ ﻭﻫﻮ ﺧﻄﺄ ﻓﺎﺣﺶ ،ﻟﻌﻠﻪ ﻣﻦ ﺍﻟﻨﺎﺳﺦ١١٥ .... ،
ﺇﱐ ﻷﺭﺟﻮ ﺃﻥ ﺃﻛﻮﻥ ﺃﺧﺸﺎﻛﻢ ﷲ ٣٧٥ .................................................... ﺃﻭ ﻣﺴﻠﻤﺎ ٣٧٢ .........................................................................
ﺃﻭﺣﻲ ﺇﱄ ﺃﻥ ﺗﻮﺍﺿﻌﻮﺍ ،ﺣﱴ ﻻ ﻳﻔﺨﺮ ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪ ،ﻭﻻ ﻳﺒﻐﻲ ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪ ١٢٨ ............
ﺍﺑﻌﺚ ﻣﻦ ﺫﺭﻳﺘﻚ ﺑﻌﺜﺎ ﺇﱃ ﺍﻟﻨﺎﺭ ،ﻳﺒﻌﺚ ﻣﻦ ﻛﻞ ﺃﻟﻒ ﺗﺴﻌﻤﺎﺋﺔ ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ٣١٥ ..............
ﺍﺗﻘﻮﺍ ﻓﺮﺍﺳﺔ ﺍﳌﺆﻣﻦ ،ﻓﺈﻧﻪ ﻳﻨﻈﺮ ﺑﻨﻮﺭ ﺍﷲ ﰒ ﻗﺮﺃ ﻗﻮﻟﻪ ﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺎﺕ ﻟﻠﻤﺘﻮﲰﲔ ٥٦٩ ...........
ﺍﻤﻮﺍ ﺍﻟﺮﺃﻱ ﰲ ﺍﻟﺪﻳﻦ ،ﻓﻠﻮ ﺭﺃﻳﺘﲏ ﻳﻮﻡ ﺃﰊ ﺟﻨﺪﻝ ،ﻓﻠﻘﺪ ﺭﺃﻳﺘﲏ ﻭﺇﱐ ﻷﺭﺩ٤٢٠ ...................
ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﺃﻣﺎﻣﻚ ،ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ ،ﻭﺍﻋﻠﻢ ٢٦٧ ................
ﺍﺩﻋﻲ ﱄ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ،ﻷﻛﺘﺐ ﻷﰊ ﺑﻜﺮ ﻛﺘﺎﺑﺎ ﻻ ﳜﺘﻠﻒ ﻋﻠﻴﻪ٥٣٧ ................ ، ﺍﺭﻓﻊ ﺭﺃﺳﻚ ،ﻭﻗﻞ ﻳﺴﻤﻊ ،ﻭﺍﺳﺄﻝ ﺗﻌﻄﻪ ،ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ ،ﻓﻴﺤﺪ ﻟﻪ ﺣﺪﺍ ﻓﻴﺪﺧﻠﻬﻢ ﺍﳉﻨﺔ ٢٣٣ .......
ﺍﺭﻗﺒﻮﺍ ﳏﻤﺪﺍ ﰲ ﺃﻫﻞ ﺑﻴﺘﻪ ٥٥٩ ............................................................
ﺍﺳﺘﺄﺫﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻨﺪﻩ ﻧﺴﺎﺀ ﻣﻦ ﻗﺮﻳﺶ ،ﻳﻜﻠﻤﻨﻪ ،ﻋﺎﻟﻴﺔ ﺃﺻﻮﺍﻦ ٥٤٢ ...
ﺍﺷﻔﻌﻮﺍ ﺗﺆﺟﺮﻭﺍ ،ﻭﻳﻘﻀﻲ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﻣﺎ ﻳﺸﺎﺀ ٢٣٣ ...................................
ﺍﻃﻠﻊ ﺍﻟﻨﱯ ﻋﻠﻴﻨﺎ ﻭﳓﻦ ﻧﺘﺬﺍﻛﺮ ﺍﻟﺴﺎﻋﺔ ،ﻓﻘﺎﻝ ﻣﺎ ﺗﺬﺍﻛﺮﻭﻥ ؟ ﻗﺎﻟﻮﺍ ٥٧١ ........................ ﺍﻃﻠﻌﺖ ﰲ ﺍﳉﻨﺔ ﻓﺮﺃﻳﺖ ﺃﻛﺜﺮ ﺃﻫﻠﻬﺎ ﺍﻟﻔﻘﺮﺍﺀ ٥٨٣ .............................................
ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ ٢٤٦ ........................................................
ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ ،ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻴﻴﺴﺮﻭﻥ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ٢٤٥ ............. ،
ﺍﻗﺘﺪﻭﺍ ﺑﺎﻟﻠﺬﻳﻦ ﻣﻦ ﺑﻌﺪﻱ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ٥٥١ ،٥٤٢ ،٥٣٦.................................
ﺍﻹﺳﻼﻡ ﻋﻼﻧﻴﺔ ،ﻭﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ٣٧٢ ...................................................
ﺍﻵﻥ ﺑﺮﺩﺕ ﻋﻠﻴﻪ ﺟﻠﺪﺗﻪ ٥١٥ ............................................................. ﺍﻹﳝﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ ،ﺃﻋﻼﻫﺎ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ٣٥٨ ..................... ﺍﻟﺒﺬﺍﺫﺓ ﻣﻦ ﺍﻹﳝﺎﻥ ٣٥٨ ..................................................................
ﺍﻟﺘﻤﺴﻮﻫﺎ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ٥٥٧ ...............................................
ﺍﳊﻴﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ ٣٥٨ .............................. ................................
ﺍﻟﺼﻼﺓ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻜﻢ ﻣﻊ ﻛﻞ ﻣﺴﻠﻢ ،ﺑﺮﺍ ﻛﺎﻥ ﺃﻭ ﻓﺎﺟﺮﺍ ،ﻭﺇﻥ ﻋﻤﻞ ﺑﺎﻟﻜﺒﺎﺋﺮ٤٠٥ .............. ،
ﺍﻟﻄﻬﻮﺭ ﺷﻄﺮ ﺍﻹﳝﺎﻥ ،ﻭﺍﳊﻤﺪ ﷲ ﲤﻸ ﺍﳌﻴﺰﺍﻥ ٤٦٧ ...........................................
ﺍﻟﻌﻴﻨﺎﻥ ﺗﺰﻧﻴﺎﻥ ،ﻭﺯﻧﺎﳘﺎ ﺍﻟﻨﻈﺮ ،ﻭﺍﻷﺫﻥ ﺗﺰﱐ ،ﻭﺯﻧﺎﻫﺎ ﺍﻟﺴﻤﻊ ٣٥٧ ..............................
ﺍﻟﻘﺪﺭﻳﺔ ﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﺇﻥ ﻣﺮﺿﻮﺍ ﻓﻼ ﺗﻌﻮﺩﻭﻫﻢ ،ﻭﺇﻥ ﻣﺎﺗﻮﺍ ﻓﻼ ﺗﺸﻬﺪﻭﻫﻢ ٦٠٢ ،٢٧٤ ....... ٦٤٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻛﻨﺎ ﺇﺫﺍ ﺃﺟﺪﺑﻨﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻨﺎ ﻓﺘﺴﻘﻴﻨﺎ ،ﻭﺇﻧﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻌﻢ ﻧﺒﻴﻨﺎ ٢٣٢ .............
ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺍﻷﻭﻝ ﻓﻠﻴﺲ ﻗﺒﻠﻚ ﺷﻲﺀ ،ﻭﺃﻧﺖ ﺍﻵﺧﺮ ﻓﻠﻴﺲ ﺑﻌﺪﻙ ﺷﻲﺀ ٦٣ ........................
ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺍﳌﻠﻚ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ،ﺃﻧﺖ ﺭﰊ ﻭﺃﻧﺎ ﻋﺒﺪﻙ ،ﻇﻠﻤﺖ ﻧﻔﺴﻲ ،ﻭﺍﻋﺘﺮﻓﺖ ١٢٧ ........... ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﻜﻞ ﺍﺳﻢ ﻫﻮ ﻟﻚ ﲰﻴﺖ ﺑﻪ ﻧﻔﺴﻚ ،ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﰲ ﻛﺘﺎﺑﻚ ،ﺃﻭ ٦١ ...............
ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﺮﺿﺎﻙ ﻣﻦ ﺳﺨﻄﻚ ،ﻭﺃﻋﻮﺫ ﲟﻌﺎﻓﺎﺗﻚ ﻣﻦ ﻋﻘﻮﺑﺘﻚ ،ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻨﻚ ٢٥٢ .......
ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﺮﺿﺎﻙ ﻣﻦ ﺳﺨﻄﻚ ،ﻭﲟﻌﺎﻓﺎﺗﻚ ﻣﻦ ﻋﻘﻮﺑﺘﻚ ،ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻨﻚ ٨٠ .............. ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ ٢٩٤ ........................................................................
ﺍﻟﻠﻬﻢ ﺑﻌﻠﻤﻚ ﺍﻟﻐﻴﺐ ﻭﻗﺪﺭﺗﻚ ﻋﻠﻰ ﺍﳋﻠﻖ ،ﺃﺣﻴﲏ ﻣﺎ ﻛﺎﻧﺖ ﺍﳊﻴﺎﺓ ﺧﲑﺍ ﱄ١٠٢ ،٥٢ ........... ،
ﺍﻟﻠﻬﻢ ﺭﺏ ﺟﱪﻳﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ ،ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻋﺎﱂ ﺍﻟﻐﻴﺐ ١٩٧ .............
ﺍﻟﻠﻬﻢ ﻓﻘﻬﻪ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﻋﻠﻤﻪ ﺍﻟﺘﺄﻭﻳﻞ ٢٠٢ ..................................................
ﺍﻟﻠﻬﻢ ﻫﺆﻻﺀ ﺃﻫﻠﻲ ٥٥٠ ..................................................................
ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ ،ﻭﰲ ﻛﻞ ﺧﲑ ٣١٩ .....................
ﺍﳔﺴﻔﺖ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ٤٧١ ................................................
ﺑﻀﻊ ﻭﺳﺘﻮﻥ ٣٦٠ ...................................................................... ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺑﲔ ﺍﻟﻜﻔﺮ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ٣٣٤ ...................................................
ﺑﻴﻨﺎ ﺃﻧﺎ ﺟﺎﻟﺲ ﺇﺫ ﺟﺎﺀ ﺟﱪﺍﺋﻴﻞ ،ﻓﻮﻛﺰ ﺑﲔ ﻛﺘﻔﻲ ،ﻓﻘﻤﺖ ﺇﱃ ﺷﺠﺮﺓ ﻣﺜﻞ ﻭﻛﺮﻱ ٣٢٠ ...........
ﺑﻴﻨﺎ ﺃﻧﺎ ﻧﺎﺋﻢ ﺭﺃﻳﺘﲏ ﻋﻠﻰ ﻗﻠﻴﺐ ،ﻋﻠﻴﻬﺎ ﺩﻟﻮ ،ﻓﱰﻋﺖ ﻣﻨﻬﺎ ﻣﺎ ﺷﺎﺀ ﺍﷲ٥٣٧ ...................... ،
ﺑﻴﻨﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﻧﻌﻴﻢ ﺇﺫ ﺳﻄﻊ ﳍﻢ ﻧﻮﺭ ،ﻓﺮﻓﻌﻮﺍ ﺃﺑﺼﺎﺭﻫﻢ ،ﻓﺈﺫﺍ ﺍﻟﺮﺏ ﺟﻞ ١٤١ ..............
ﺑﻴﻨﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﻧﻌﻴﻤﻬﻢ ﺇﺫ ﺳﻄﻊ ﳍﻢ ﻧﻮﺭ ،ﻓﺮﻓﻌﻮﺍ ﺇﻟﻴﻪ ﺭﺀﻭﺳﻬﻢ ،ﻓﺈﺫﺍ ٢٨٩ ....................
ﺑﻴﻨﺎ ﺟﱪﺍﺋﻴﻞ ﻗﺎﻋﺪ ﻋﻨﺪ ﺍﻟﻨﱯ ﲰﻊ ﻧﻘﻴﻀﺎ ﻣﻦ ﻓﻮﻗﻪ ،ﻓﺮﻓﻊ ﺭﺃﺳﻪ ،ﻓﻘﺎﻝ ﻫﺬﺍ ٣٠٨ ................... ﲣﻔﻖ ﺍﻟﻄﲑ ﺳﺒﻌﻤﺎﺋﺔ ﻋﺎﻡ ٢٨٤ .............................................................
ﲣﻠﻘﻮﺍ ﺑﺄﺧﻼﻕ ﺍﷲ ٥٣٥ ،٥١٨ ،٧٣......................................................
ﺗﺮﻭﻥ ﺭﺑﻜﻢ ﻛﻤﺎ ﺗﺮﻭﻥ ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﻈﻬﲑﺓ ﻟﻴﺲ ﺩﻭﺎ ﺳﺤﺎﺏ ١٩٩ ...........................
ﺗﻐﻠﺐ ﻏﻀﱯ ٤٧٩ .......................................................................
ﺗﻔﺮﻗﺖ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ﺃﻭ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ،ﻭﺍﻟﻨﺼﺎﺭﻯ ٢٦١ ............... ﺗﻠﻚ ﳏﺾ ﺍﻹﳝﺎﻥ ٢٦٠ ..................................................................
ﺗﻮﺷﻜﻮﻥ ﺃﻥ ﺗﻌﻠﻤﻮﺍ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻗﺎﻟﻮﺍ ﰈ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ٤١١ ....................
ﺗﻮﺿﻊ ﺍﳌﻮﺍﺯﻳﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻴﺆﺗﻰ ﺑﺎﻟﺮﺟﻞ ﻓﻴﻮﺿﻊ ﰲ ﻛﻔﺔ ٤٦٦ ............................... ٦٤٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺛﻼﺙ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻭﺟﺪ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ﻣﻦ ﻛﺎﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﳑﺎ ﺳﻮﺍﳘﺎ٤١٨ ......... ،
ﰒ ﺍﻧﻄﻠﻖ ﰊ ﺟﱪﺍﺋﻴﻞ ،ﺣﱴ ﺃﺗﻰ ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ ،ﻓﻐﺸﻴﻬﺎ ﺃﻟﻮﺍﻥ ﻻ ﺃﺩﺭﻱ ﻣﺎ ٤٦٩ ..................
ﰒ ﻳﻔﺘﺢ ﻟﻪ ﺑﺎﺏ ﺇﱃ ﺍﻟﻨﺎﺭ ﻓﻴﻨﻈﺮ ﺇﱃ ﻣﻘﻌﺪﻩ ﻓﻴﻬﺎ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ٤٤٣ ......................... ﲦﻦ ﺍﻟﻜﻠﺐ ﺧﺒﻴﺚ ،ﻭﻣﻬﺮ ﺍﻟﺒﻐﻲ ﺧﺒﻴﺚ ،ﻭﺣﻠﻮﺍﻥ ﺍﻟﻜﺎﻫﻦ ﺧﺒﻴﺚ ٥٧٥ .........................
ﺛﻨﺘﺎﻥ ﰲ ﺃﻣﱵ ﳘﺎ ﻢ ﻛﻔﺮ ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ ،ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ ٣٣٤ .......................
ﺟﺌﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻭﺩﺧﻠﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻭﺧﺮﺟﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﺑﻜﺮ ٥٤٢ ...........
ﺟﺎﺀ ﺃﻫﻞ ﳒﺮﺍﻥ ﺇﱃ ﺍﻟﻨﱯ ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺍﺑﻌﺚ ﺇﻟﻴﻨﺎ ﺭﺟﻼ ﺃﻣﻴﻨﺎ٥٥٤ ..................... ،
ﺟﺎﺀ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺟﻌﺸﻢ ،ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺑﲔ ﻟﻨﺎ ﺩﻳﻨﻨﺎ ﻛﺄﻧﺎ ﺧﻠﻘﻨﺎ ٢٦٧ ..............
ﺟﺎﺀ ﻭﻓﺪ ﺛﻘﻴﻒ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ٣٦٢ .................. ﺟﻨﺘﺎﻥ ﻣﻦ ﻓﻀﺔ ،ﺁﻧﻴﺘﻬﻤﺎ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ،ﻭﺟﻨﺘﺎﻥ ﻣﻦ ﺫﻫﺐ ،ﺁﻧﻴﺘﻬﻤﺎ ﻭﻣﺎ ﻓﻴﻬﻤﺎ١٧٣ ............... ،
ﺣﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ،ﻭﻟﻮ ﻛﺸﻔﻪ ﻷﺣﺮﻗﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻪ ﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺑﺼﺮﻩ ﻣﻦ ﺧﻠﻘﻪ٢١١ ...........
ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﻗﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻣﺎﺝ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ،ﻓﻴﺄﺗﻮﻥ ٢٢٧ ................
ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺑﺎﺡ ﺍﻷﻧﺼﺎﺭﻱ ،ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ ﻫﺠﺮﺕ ﺇﱃ ﺭﺳﻮﻝ ٥٩٣ .........
ﺣﲔ ﻳﻘﻮﻝ ﺍﷲ ﻟﻪ ﻳﺎ ﳏﻤﺪ ﻓﻴﻘﻮﻝ ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ،ﻭﺍﳋﲑ ﰲ ﻳﺪﻳﻚ ،ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﻟﻴﻚ ٤٩٦ ...... ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺫﺍﺕ ﻳﻮﻡ ﻭﺍﻟﻨﺎﺱ ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﻘﺪﺭ ،ﻗﺎﻝ ﻓﻜﺄﳕﺎ ﺗﻔﻘﺄ ﰲ ٢٦٠ .................
ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﺫﺍﺕ ﻳﻮﻡ ﻭﻫﻢ ﳜﺘﺼﻤﻮﻥ ﰲ ﺍﻟﻘﺪﺭ ،ﻫﺬﺍ ﻳﱰﻉ ﺑﺂﻳﺔ ٥٩٢ ..........
ﺧﺴﻔﺖ ﺍﻟﺸﻤﺲ ﰲ ﺣﻴﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ٤٧٠ ..................................................
ﺧﻂ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺧﻄﺎ ،ﻭﻗﺎﻝ ﻫﺬﺍ ﺳﺒﻴﻞ ﺍﷲ ،ﰒ ﺧﻂ ﺧﻄﻮﻃﺎ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ٦٠٥ ............
ﺧﻄﺒﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺑﺎﳊﺪﻳﺒﻴﺔ ،ﻋﻠﻰ ﺇﺛﺮ ﲰﺎﺀ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻠﻴﻞ ،ﻓﻘﺎﻝ ﺃﺗﺪﺭﻭﻥ ٥٧٥ .................
ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ ﺛﻼﺛﻮﻥ ﺳﻨﺔ ،ﰒ ﻳﺆﰐ ﺍﷲ ﻣﻠﻜﻪ ﻣﻦ ﻳﺸﺎﺀ ٥٤٨ ................................... ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ ﺛﻼﺛﻮﻥ ﺳﻨﺔ ،ﰒ ﻳﺆﰐ ﺍﷲ ﻣﻠﻜﻪ ﻣﻦ ﻳﺸﺎﺀ ﺃﻭ ﺍﳌﻠﻚ ٥٣٨ ...........................
ﺧﻠﻘﺖ ﻋﺒﺎﺩﻱ ﺣﻨﻔﺎﺀ ،ﻓﺎﺟﺘﺎﻟﺘﻬﻢ ﺍﻟﺸﻴﺎﻃﲔ ٣١ ..............................................
ﺧﻴﺎﺭ ﺃﺋﻤﺘﻜﻢ ﺍﻟﺬﻳﻦ ﲢﺒﻮﻢ ﻭﳛﺒﻮﻧﻜﻢ ،ﻭﺗﺼﻠﻮﻥ ﻋﻠﻴﻬﻢ ﻭﻳﺼﻠﻮﻥ ﻋﻠﻴﻜﻢ ،ﻭﺷﺮﺍﺭ ٤٢٣ ،٤١٤ ....
ﺧﲑ ﺍﻟﻨﺎﺱ ﻗﺮﱐ ،ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻢ ،ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻢ ﻗﺎﻝ ﻋﻤﺮﺍﻥ ﻓﻼ ﺃﺩﺭﻱ ٥٣٣ ..................
ﺩﺧﻞ ﻋﻠﻲ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺑﺪﺉ ﻓﻴﻪ ،ﻓﻘﺎﻝ ﺍﺩﻋﻲ ﱄ ﺃﺑﺎﻙ ﻭﺃﺧﺎﻙ٥٣٦ ................ ، ﺩﺧﻠﺖ ﻣﻊ ﺃﰊ ﻋﻠﻰ ﺍﻟﻨﱯ ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ ﻻ ﻳﺰﺍﻝ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﻣﺎﺿﻴﺎ ﻣﺎ ﻭﻟﻴﻬﻢ ٥٥٨ ................
ﺩﻋﻲ ﺭﺳﻮﻝ ﺍﷲ ﺇﱃ ﺟﻨﺎﺯﺓ ﺻﱯ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻃﻮﰉ ﳍﺬﺍ٤٨١ ............. ،
ﺫﺭﻭﱐ ﻣﺎ ﺗﺮﻛﺘﻜﻢ ،ﻓﺈﳕﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺑﻜﺜﺮﺓ ﺳﺆﺍﳍﻢ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ٥٩٢ .............. ٦٤٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺫﻛﺮ ﺍﻟﺪﺟﺎﻝ ﻋﻨﺪ ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﺇﻥ ﺍﷲ ﻻ ﳜﻔﻰ ﻋﻠﻴﻜﻢ ،ﺇﻥ ﺍﷲ ﻟﻴﺲ ﺑﺄﻋﻮﺭ٥٧٢ ................. ،
ﺭﺃﻯ ﺍﻟﻠﻴﻠﺔ ﺭﺟﻞ ﺻﺎﱀ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻧﻴﻂ ﺑﺮﺳﻮﻝ ﺍﷲ ﻭﻧﻴﻂ ﻋﻤﺮ ﺑﺄﰊ ﺑﻜﺮ ،ﻭﻧﻴﻂ ٥٣٨ .............
ﺭﺃﻳﺖ ﺻﺎﺣﺒﻜﻢ ﳏﺒﻮﺳﺎ ﻋﻠﻰ ﺑﺎﺏ ﺍﳉﻨﺔ ٤٤٥ ............................................... ﺭﺃﻳﺖ ﰲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ ﻛﻞ ﺷﻲﺀ ﻭﻋﺪﰎ ﺑﻪ ،ﺣﱴ ﻟﻘﺪ ﺭﺃﻳﺘﲏ ﺁﺧﺬ ﻗﻄﻔﺎ ﻣﻦ ﺍﳉﻨﺔ ٤٧٠ ............. ﺭﺃﻳﺖ ﻧﻮﺭﺍ ١٧٨ ،١٧٧ .................................................................
ﺭﺃﻳﺖ ﻳﺪ ﻃﻠﺤﺔ ﺍﻟﱵ ﻭﻗﻰ ﺎ ﺍﻟﻨﱯ ﻳﻮﻡ ﺃﺣﺪ ﻗﺪ ﺷﻠﺖ ٥٥٣ ...................................
ﺭﺑﻨﺎ ﻟﻚ ﺍﳊﻤﺪ ،ﲪﺪﺍ ﻛﺜﲑﺍ ﻃﻴﺒﺎ ﻣﺒﺎﺭﻛﺎ ﻓﻴﻪ ،ﻣﻞﺀ ﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻭﻣﻞﺀ ﺍﻷﺭﺽ٣٩٧ ............. ،
ﺭﺯﻗﻪ ،ﻭﺃﺟﻠﻪ ،ﻭﻋﻤﻠﻪ ،ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ٢٦٨ ...............................................
ﺯﻳﻨﻮﺍ ﺍﻟﻘﺮﺁﻥ ﺑﺄﺻﻮﺍﺗﻜﻢ ١٥٣ ............................................................. ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﻟﻜﻬﺎﻥ ؟ ﻓﻘﺎﻝ ﻟﻴﺴﻮﺍ ﺑﺸﻲﺀ ،ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ٥٧٥ ................. ،
ﺳﺄﻟﺖ ﺍﻟﻨﱯ ﻛﻴﻒ ﺗﻘﻮﻝ ﺇﺫﺍ ﺍﺳﺘﻐﻔﺮﺕ ﻷﻫﻞ ﺍﻟﻘﺒﻮﺭ ؟ ﻗﺎﻝ ﻗﻮﱄ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ٥١٤ ..............
ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻓﺴﻮﻕ ،ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ ٣٣٣ ...................................................
ﺷﻔﺎﻋﱵ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﱵ ٢٢٦ .......................................................
ﺻﺮﻳﺢ ﺍﻹﳝﺎﻥ ٢٥٩ ...................................................................... ﺻﻞ ﻗﺎﺋﻤﺎ ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍ ،ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ ٤٨٦ ............................
ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺗﺰﻳﺪ ﰲ ﺍﻟﻌﻤﺮ ١٠١ ...........................................................
ﺻﻠﻮﺍ ﺧﻠﻒ ﻛﻞ ﺑﺮ ﻭﻓﺎﺟﺮ ٤٠٥ ..........................................................
ﺻﻠﻮﺍ ﺧﻠﻒ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺻﻠﻮﺍ ﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻫﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ٤٠٦ ............
ﺻﻠﻴﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ،ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﺃﺗﻰ ﺑﻜﺒﺶ ﻓﺬﲝﻪ ،ﻓﻘﺎﻝ ﺑﺴﻢ ٥١٧ ..........
ﺻﻨﻔﺎﻥ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻟﻴﺲ ﳍﻢ ﰲ ﺍﻹﺳﻼﻡ ﻧﺼﻴﺐ ﺍﳌﺮﺟﺌﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ٢٧٥ ......................... ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺳﻨﱵ ﻭﺇﻥ ﻛﺮﻫﻮﺍ ﺫﻟﻚ ،ﻭﺇﻥ ﺃﺣﺒﺒﺖ ﺃﻥ ﻻ ﺗﻮﻗﻒ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﻃﺮﻓﺔ ٤٦٤ ...........
ﻋﻠﻰ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻓﻴﻤﺎ ﺃﺣﺐ ﻭﻛﺮﻩ ،ﺇﻻ ﺃﻥ ﻳﺆﻣﺮ ﲟﻌﺼﻴﺔ٤١٣ .................. ،
ﻋﻠﻴﻜﻢ ﺑﺎﻟﺼﺪﻕ ،ﻓﺈﻥ ﺍﻟﺼﺪﻕ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﱪ ،ﻭﺇﻥ ﺍﻟﱪ ﻳﻬﺪﻱ ﺇﱃ ﺍﳉﻨﺔ ،ﻭﻣﺎ ١١٣ ...............
ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺁﺗﻮﺍ ٣٤٠ ...............
ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩﺃﻧﻪ ﻗﺎﻝ ﲰﻌﺖ ﺭﺟﻼ ﻗﺮﺃ ﺁﻳﺔ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﺮﺃ ٣٢٦ ................. ﻓﺈﻥ ﺍﻷﻣﻢ ﻗﺒﻠﻜﻢ ﱂ ﻳﻠﻌﻨﻮﺍ ﺣﱴ ﺍﺧﺘﻠﻔﻮﺍ ،ﻭﺇﻥ ﺍﳌﺮﺍﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻔﺮ ٥٩٣ ........................
ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﻮﻥ ،ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﻔﻴﻖ ،ﻓﺈﺫﺍ ﺃﻧﺎ ﲟﻮﺳﻰ ﺁﺧﺬ ﺑﻘﺎﺋﻤﺔ ﻣﻦ ٢٨٣ ................
ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺇﻳﻪ ﻳﺎ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻣﺎ ﻟﻘﻴﻚ ﺍﻟﺸﻴﻄﺎﻥ ٥٤٣ ................ ٦٤٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺭﺯﻳﻦ ﻛﻴﻒ ﻳﺴﻌﻨﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻫﻮ ﻭﺍﺣﺪ ﻭﳓﻦ ﲨﻴﻊ ؟ ﻓﻘﺎﻝ ٢٨٧ ...............
ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺭﺃﻳﻨﺎﻙ ﺗﻨﺎﻭﻟﺖ ﺷﻴﺌﺎ ﰲ ﻣﻘﺎﻣﻚ ،ﰒ ﺭﺃﻳﻨﺎﻙ ﺗﻜﻌﻜﻌﺖ ٤٧١ ..................
ﻓﻘﺪ ﺧﻠﻊ ﺭﺑﻘﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﻋﻨﻘﻪ ٤١٤ .....................................................
ﻓﻼ ﻳﻄﻤﻊ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻃﺎﻣﻊ ٥٣٦ ........................ ................................
ﻓﻤﺎ ﻋﺮﻓﺘﻢ ﻣﻨﻪ ﻓﺎﻋﻤﻠﻮﺍ ﺑﻪ ،ﻭﻣﺎ ﺟﻬﻠﺘﻢ ﻣﻨﻪ ﻓﺮﺩﻭﻩ ﺇﱃ ﻋﺎﳌﻪ ٥٩٤ ..............................
ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺷﻔﻌﺖ ﺍﳌﻼﺋﻜﺔ ،ﻭﺷﻔﻊ ﺍﻟﻨﺒﻴﻮﻥ ،ﻭﺷﻔﻊ ﺍﳌﺆﻣﻨﻮﻥ ﻭﱂ ﻳﺒﻖ ٢٢٩ .................
ﻗﺎﻝ ﻫﻞ ﻇﻠﻤﺘﻜﻢ ﻣﻦ ﺣﻘﻜﻢ ﺷﻴﺌﺎ ؟ ﻗﺎﻟﻮﺍ ﻻ ﻗﺎﻝ ﻓﺬﻟﻚ ﻓﻀﻠﻲ ﺃﻭﺗﻴﻪ ﻣﻦ ﺃﺷﺎﺀ ٤٩٨ .............
ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻟﺮﺳﻮﻝ ﺍﷲ ﺟﺌﻨﺎﻙ ﻟﻨﺘﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﻟﻨﺴﺄﻟﻚ ﻋﻦ ﺃﻭﻝ ٨٧ ........................
ﻗﺎﻝ ﺍﻟﻠﻬﺈﺫﺍ ﻫﻢ ﻋﺒﺪﻱ ﺑﺴﻴﺌﺔ ﻓﻼ ﺗﻜﺘﺒﻮﻫﺎ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﻋﻤﻠﻬﺎ ﻓﺎﻛﺘﺒﻮﻫﺎ ﻋﻠﻴﻪ٤٢٦ .................. ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻵﻳﺘﺎﻥ ١٦٨ ...................
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺇﱐ ﻓﺮﻃﻜﻢ ﻋﻠﻰ ﺍﳊﻮﺽ ،ﻣﻦ ﻣﺮ ﻋﻠﻲ ﺷﺮﺏ ،ﻭﻣﻦ ﺷﺮﺏ ﱂ ﻳﻈﻤﺄ ٢٢٠ .........
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﳌﺎ ﺧﻠﻖ ﺍﷲ ﺁﺩﻡ ﻣﺴﺢ ﻋﻠﻰ ﻇﻬﺮﻩ ،ﻓﺴﻘﻂ ﻣﻦ ﻇﻬﺮﻩ ﻛﻞ ﻧﺴﻤﺔ ٢٣٦ .............
ﻗﺎﻝ ﳌﺎ ﺳﺌﻞ ﻋﻦ ﺃﻃﻔﺎﻝ ﺍﳌﺸﺮﻛﲔ ﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﻋﺎﻣﻠﲔ ٤٢٠ ..........................
ﻗﺎﻟﺖ ﺃﻡ ﺣﺒﻴﺒﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺍﻟﻠﻬﻢ ﺃﻣﺘﻌﲏ ﺑﺰﻭﺟﻲ ﺭﺳﻮﻝ ﺍﷲ١٠١ ............... ، ﻗﺎﻟﻮﺍ ﻣﻦ ﻫﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻭﺃﺻﺤﺎﰊ ٥٨٧ ،٤١٧ ..........................
ﻗﺎﻡ ﻓﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺧﻄﻴﺒﺎ ،ﲟﺎﺀ ﻳﺪﻋﻰ ﲬﺎ ،ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ،ﻓﻘﺎﻝ ﺃﻣﺎ ٥٥٨ ...................
ﻗﺒﺾ ﺃﺭﻭﺍﺣﻜﻢ ﺣﲔ ﺷﺎﺀ ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﺻﻞ ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻓﺘﺢ ٤٣١ .............
ﻗﺪ ﺃﺭﺩﺕ ﻣﻨﻚ ﻣﺎ ﻫﻮ ﺃﻫﻮﻥ ﻣﻦ ﺫﻟﻚ ،ﻗﺪ ﺃﺧﺬﺕ ﻋﻠﻴﻚ ﰲ ﻇﻬﺮ ﺁﺩﻡ ﺃﻥ ﻻ ﺗﺸﺮﻙ ٢٣٩ .........
ﻗﺪ ﺳﺄﻟﺖ ﺍﷲ ﺗﻌﺎﱃ ﻵﺟﺎﻝ ﻣﻀﺮﻭﺑﺔ ١٠١ ..................................................
ﻗﺪ ﺳﺄﻟﺘﻚ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﻭﺃﻳﺴﺮ ﻓﻠﻢ ﺗﻔﻌﻞ ،ﻓﲑﺩ ﺇﱃ ﺍﻟﻨﺎﺭ ٢٣٩ ................................ ﻗﺪ ﻛﺎﻥ ﰲ ﺍﻷﻣﻢ ﻗﺒﻠﻜﻢ ﳏﺪﺛﻮﻥ ،ﻓﺈﻥ ﻳﻜﻦ ﰲ ﺃﻣﱵ ﻣﻨﻬﻢ ﺃﺣﺪ ،ﻓﺈﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻣﻨﻬﻢ ٥٤٣ ..
ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻠﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ١٠٠ ،٨٨ ...........
ﻗﺪﺭ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻠﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ٢٧٢ ................ ،
ﻗﺮﺃ ﺭﺳﻮﻝ ﺍﷲ ﻟﻠﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ،ﻗﺎﻝ ﺇﺫﺍ ١٦٩ ..................
ﻗﻞ ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ ٥٩٥ .............................................................
ﻗﻞ ﺍﻟﻠﻬﻢ ﺇﱐ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻇﻠﻤﺎ ﻛﺜﲑﺍ ،ﻭﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ ،ﻓﺎﻏﻔﺮ ٥١١ ................
ﻛﺄﱐ ﺑﻨﺴﺎﺀ ﺑﲏ ﻓﻬﺮ ﻳﻄﻔﻦ ﺑﺎﳋﺰﺭﺝ ،ﺗﺼﻄﻔﻖ ﺇﻟﻴﺎﻦ ﻣﺸﺮﻛﺎﺕ ٢٤٩ ..........................
ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ٩٠ ................................................................ ٦٤٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﻗﺒﻠﻪ ٩٠ ،٨٩......................................................
ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺴﺄﻟﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﳋﲑ ،ﻭﻛﻨﺖ ﺃﺳﺄﻟﻪ ﻋﻦ ﺍﻟﺸﺮ ،ﳐﺎﻓﺔ ﺃﻥ ٤١٣ ................
ﻛﺎﻥ ﺍﻟﻨﱯ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺩﻓﻦ ﺍﳌﻴﺖ ﻭﻗﻒ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﺍﺳﺘﻐﻔﺮﻭﺍ ﻷﺧﻴﻜﻢ ،ﻭﺍﺳﺄﻟﻮﺍ ٥١٤ ............ ﻛﺎﻥ ﺭﺟﻼﻥ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﺘﻮﺍﺧﻴﲔ ،ﻓﻜﺎﻥ ﺃﺣﺪﳘﺎ ﻳﺬﻧﺐ ،ﻭﺍﻵﺧﺮ ﳎﺘﻬﺪ ٣٣١ ...............
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺣﺮﺍﺀ ،ﻫﻮ ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻃﻠﺤﺔ ﻭﺍﻟﺰﺑﲑ٥٥٥ ........... ،
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻣﻀﻄﺠﻌﺎ ﰲ ﺑﻴﺘﻪ ،ﻛﺎﺷﻔﺎ ﻋﻦ ﻓﺨﺬﻳﻪ ﺃﻭ ﺳﺎﻗﻴﻪ ،ﻓﺎﺳﺘﺄﺫﻥ ﺃﺑﻮ ٥٤٧ ..............
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻌﻠﻤﻨﺎ ﺍﻻﺳﺘﺨﺎﺭﺓ ﰲ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻛﻤﺎ ﻳﻌﻠﻤﻨﺎ ﺍﻟﺴﻮﺭﺓ ﻣﻦ ٥٢ ...................
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻌﻠﻤﻬﻢ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﳌﻘﺎﺑﺮ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ٥١٤ ..................
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ ﰲ ﺭﻛﻮﻋﻪ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﺭﺑﻨﺎ ﻭﲝﻤﺪﻙ ،ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ٢٠٠ ............... ﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ٩٠ .................................................................
ﻛﺘﺐ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ٢٦٦ ..................
ﻛﻘﻮﻟﻪ ﳌﻌﺎﺫ ﻭﺍﷲ ﺇﱐ ﻷﺣﺒﻚ ٣٠٣ .........................................................
ﻛﻞ ﺍﺑﻦ ﺁﺩﻡ ﻳﺒﻠﻰ ﺇﻻ ﻋﺠﺐ ﺍﻟﺬﻧﺐ ،ﻣﻨﻪ ﺧﻠﻖ ﺍﺑﻦ ﺁﺩﻡ ،ﻭﻣﻨﻪ ﻳﺮﻛﺐ ٤٥٧ .....................
ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ،ﻓﺄﺑﻮﺍﻩ ﻳﻬﻮﺩﺍﻧﻪ ﺃﻭ ﻳﻨﺼﺮﺍﻧﻪ ﺃﻭ ﳝﺠﺴﺎﻧﻪ ٣١ ........................ ﻛﻠﻤﺘﺎﻥ ﺧﻔﻴﻔﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ،ﺣﺒﻴﺒﺘﺎﻥ ﺇﱃ ﺍﻟﺮﲪﻦ ،ﺛﻘﻴﻠﺘﺎﻥ ﰲ ﺍﳌﻴﺰﺍﻥ ٤٦٧ .....................
ﻛﻤﺎ ﻗﺎﻝ ﺑﻴﻨﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﻧﻌﻴﻤﻬﻢ ،ﺇﺫ ﺳﻄﻊ ﳍﻢ ﻧﻮﺭ ،ﻓﺮﻓﻌﻮﺍ ﺭﺀﻭﺳﻬﻢ٢٩٥ ...................،
ﻛﻨﺎ ﺟﻠﻮﺳﺎ ﻣﻊ ﺍﻟﻨﱯ ﻓﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ،ﻓﻘﺎﻝ ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ١٧٣ ..................
ﻛﻨﺎ ﰲ ﺟﻨﺎﺯﺓ ﰲ ﺑﻘﻴﻊ ﺍﻟﻐﺮﻗﺪ ،ﻓﺄﺗﺎﻧﺎ ﺍﻟﻨﱯ ﻓﻘﻌﺪ ﻭﻗﻌﺪﻧﺎ ﺣﻮﻟﻪ ،ﻛﺄﻥ ٤٣٦ .......................
ﻛﻨﺎ ﻧﻘﻮﻝ ﻭﺭﺳﻮﻝ ﺍﷲ ﺣﻲ ﺃﻓﻀﻞ ﺃﻣﺔ ﺍﻟﻨﱯ ﺑﻌﺪﻩ ﺃﺑﻮ ﺑﻜﺮ ،ﰒ ﻋﻤﺮ ،ﰒ ﻋﺜﻤﺎﻥ ٥٥٢ .............
ﻛﻨﺖ ﺟﺎﻟﺴﺎ ﻋﻨﺪ ﺍﻟﻨﱯ ﺇﺫ ﺃﻗﺒﻞ ﺃﺑﻮ ﺑﻜﺮ ﺁﺧﺬﺍ ﺑﻄﺮﻑ ﺛﻮﺑﻪ ،ﺣﱴ ﺃﺑﺪﻯ ﻋﻦ ﺭﻛﺒﺘﻴﻪ٥٤٠ ......... ، ﻛﻨﺖ ﺧﻠﻒ ﺍﻟﻨﱯ ﻳﻮﻣﺎ ،ﻓﻘﺎﻝ ﻳﺎ ﻏﻼﻡ ﺃﻻ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ ؟ ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ٢٦٧ ........... ،
ﻷﻋﻄﲔ ﺍﻟﺮﺍﻳﺔ ﻏﺪﺍ ﺭﺟﻼ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﳛﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻗﺎﻝ ﻓﺘﻄﺎﻭﻟﻨﺎ٥٥٠ ...............
ﻻ ﺃﻟﻔﲔ ﺃﺣﺪﻛﻢ ﻳﺄﰐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺭﻗﺒﺘﻪ ﺑﻌﲑ ﻟﻪ ﺭﻏﺎﺀ ،ﺃﻭ ﺷﺎﺓ ﳍﺎ ٢٣٣ .....................
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺍﳊﻠﻴﻢ ،ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ،ﻻ ﺇﻟﻪ ٢٨١ ......................
ﻻ ﺑﺄﺱ ﺑﺎﻟﺮﻗﻰ ﻣﺎ ﱂ ﺗﻜﻦ ﺷﺮﻛﺎ ٥٧٩ ..................................................... ﻻ ﺗﺆﻣﻨﻮﺍ ﺣﱴ ﲢﺎﺑﻮﺍ ٣٦٤ ................................................................
ﻻ ﲡﺎﻟﺴﻮﺍ ﺃﻫﻞ ﺍﻟﻘﺪﺭ ﻭﻻ ﺗﻔﺎﲢﻮﻫﻢ ٢٧٥ ..................................................
ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ ٣٣٣ ................................... ٦٥٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﺍﳊﻖ ،ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ١٨ ..........................
ﻻ ﺗﺴﺒﻮﺍ ﺃﺣﺪﺍ ﻣﻦ ﺃﺻﺤﺎﰊ ،ﻓﺈﻥ ﺃﺣﺪﻛﻢ ﻟﻮ ﺃﻧﻔﻖ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ ،ﻣﺎ ﺃﺩﺭﻙ ﻣﺪ ٥٣١ .............
ﻻ ﺗﺴﺒﻮﺍ ﺃﺻﺤﺎﰊ ٥٣٢ .................................................................. ﻻ ﺗﺸﺪﺩﻭﺍ ﻓﻴﺸﺪﺩ ﺍﷲ ﻋﻠﻴﻜﻢ ،ﻓﺈﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺷﺪﺩﻭﺍ ﻓﺸﺪﺩ ﺍﷲ ﻋﻠﻴﻬﻢ٥٠ ................ ،
ﻻ ﺗﻔﻀﻠﻮﺍ ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ١٢٦ ،١٢٥ ........................................................
ﻻ ﺗﻔﻀﻠﻮﱐ ﻋﻠﻰ ﻣﻮﺳﻰ ١٢٦ .............................................................
ﻻ ﺗﻔﻀﻠﻮﱐ ﻋﻠﻰ ﻣﻮﺳﻰ ،ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﻔﻴﻖ١٢٤ ........... ،
ﻻ ﺗﻔﻀﻠﻮﱐ ﻋﻠﻰ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ ١٢٦ ......................................................
ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺎ ،ﻓﺈﺫﺍ ﺭﺁﻫﺎ ﺍﻟﻨﺎﺱ ﺁﻣﻦ ﻣﻦ ﻋﻠﻴﻬﺎ٥٧٣ ............ ، ﻻ ﺗﻨﻜﺢ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﻭﻻ ﻋﻠﻰ ﺧﺎﻟﺘﻬﺎ ٣٧٩ ............................................
ﻻ ﻓﻀﻞ ﻟﻌﺮﰊ ﻋﻠﻰ ﻋﺠﻤﻲ ،ﻭﻻ ﻟﻌﺠﻤﻲ ﻋﻠﻰ ﻋﺮﰊ ،ﻭﻻ ﻷﺑﻴﺾ ﻋﻠﻰ ﺃﺳﻮﺩ ،ﻭﻻ ٣٨٧ ..........
ﻻ ﻣﺎﻧﻊ ﳌﺎ ﺃﻋﻄﻴﺖ ،ﻭﻻ ﻣﻌﻄﻲ ﳌﺎ ﻣﻨﻌﺖ ،ﻭﻻ ﻳﻨﻔﻊ ﺫﺍ ﺍﳉﺪ ﻣﻨﻚ ﺍﳉﺪ ٣٩٨ ....................
ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﻟﺪﻩ ﻭﻭﺍﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ٣٦٢ ...................
ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﱐ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻻ ﺑﺈﺣﺪﻯ ٤١٢ ............... ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺃﺣﺪ ﺑﺎﻳﻊ ﲢﺖ ﺍﻟﺸﺠﺮﺓ ٥٥٦ ،٥٣٣ .........................................
ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ٣٥١ ..................................................
ﻻ ﻳﺮﺩ ﺍﻟﻘﺪﺭ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ،ﻭﻻ ﻳﺰﻳﺪ ﰲ ﺍﻟﻌﻤﺮ ﺇﻻ ﺍﻟﱪ ،ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺤﺮﻡ ١٠٢ ....................
ﻻ ﻳﺰﺍﻝ ﺍﻹﺳﻼﻡ ﻋﺰﻳﺰﺍ ﺇﱃ ﺍﺛﲏ ﻋﺸﺮ ﺧﻠﻴﻔﺔ ٥٥٨ ............................................
ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ٤٣٤ ،٣٦٤ ،٣٥٤.....................................
ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ،ﻭﻻ ﻳﺴﺮﻕ ﺍﻟﺴﺎﺭﻕ ﺣﲔ ﻳﺴﺮﻕ ﻭﻫﻮ ﻣﺆﻣﻦ٣٣٤ .......... ، ﻻ ﻳﺴﻤﻊ ﰊ ﺭﺟﻞ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻳﻬﻮﺩﻱ ﻭﻻ ﻧﺼﺮﺍﱐ ﰒ ﻻ ﻳﺆﻣﻦ ﰊ ﺇﻻ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ١٣٦ .......... ﻻ ﻳﺼﻠﻲ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ،ﻭﻻ ﻳﺼﻮﻡ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ،ﻭﻟﻜﻦ ﻳﻄﻌﻢ ﻋﻨﻪ ﻣﻜﺎﻥ ﻛﻞ ﻳﻮﻡ ﻣﺪﺍ ﻣﻦ ﺣﻨﻄﺔ
٥١٣ ...............................................................................
ﻻ ﳝﻮﺗﻦ ﺃﺣﺪﻛﻢ ﺇﻻ ﻭﻫﻮ ﳛﺴﻦ ﺍﻟﻈﻦ ﺑﺮﺑﻪ ٣٤٧ ............................................
ﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ ١٢٨ ،١٢٦ ................................
ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ،ﻭﺍﳋﲑ ﻛﻠﻪ ﰲ ﻳﺪﻳﻚ ،ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﻟﻴﻚ ٤٩٦ ................................
ﻟﺘﺄﺧﺬﻥ ﺃﻣﱵ ﻣﺂﺧﺬ ﺍﻟﻘﺮﻭﻥ ﻗﺒﻠﻬﺎ ﺷﱪﺍ ﺑﺸﱪ ،ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ ،ﻗﺎﻟﻮﺍ ﻓﺎﺭﺱ ٢٦١ ..................
ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ ،ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ ﺟﺤﺮ ﺿﺐ ﻟﺪﺧﻠﺘﻤﻮﻩ٦٠٥ ......، ٦٥١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ٢٩ ...................................
ﻟﻘﺪ ﺟﻠﺴﺖ ﺃﻧﺎ ﻭﺃﺧﻲ ﳎﻠﺴﺎ ﻣﺎ ﺃﺣﺐ ﺃﻥ ﱄ ﺑﻪ ﲪﺮ ﺍﻟﻨﻌﻢ ،ﺃﻗﺒﻠﺖ ﺃﻧﺎ ﻭﺃﺧﻲ١٨٢ .............. ،
ﻟﻘﻴﺖ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻴﻠﺔ ﺃﺳﺮﻱ ﰊ ،ﻓﻘﺎﻝ ﻳﺎ ﳏﻤﺪ ،ﺃﻗﺮﺉ ﺃﻣﺘﻚ ﻣﲏ ﺍﻟﺴﻼﻡ ،ﻭﺃﺧﱪﻫﻢ ٤٧٢ ............ ﻟﻜﻞ ﺃﻣﺔ ﳎﻮﺱ ،ﻭﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﻻ ﻗﺪﺭ ،ﻣﻦ ﻣﺎﺕ ﻣﻨﻬﻢ ﻓﻼ ٢٧٤ ..............
ﱂ ﻳﺒﻖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻗﺎﺗﻞ ﻓﻴﻬﺎ ﺍﻟﻨﱯ ﻏﲑ ﻃﻠﺤﺔ ﻭﺳﻌﺪ ٥٥٣ ............
ﳌﺎ ﺃﺻﻴﺐ ﺇﺧﻮﺍﻧﻜﻢ ﻳﻌﲏ ﻳﻮﻡ ﺃﺣﺪ ﺟﻌﻞ ﺍﷲ ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺃﺟﻮﺍﻑ ﻃﲑ ﺧﻀﺮ٤٤٦ ............... ،
ﳌﺎ ﺧﻠﻖ ﺍﷲ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﺃﺭﺳﻞ ﺟﱪﺍﺋﻴﻞ ﺇﱃ ﺍﳉﻨﺔ ،ﻓﻘﺎﻝ ﺍﺫﻫﺐ ﻓﺎﻧﻈﺮ ٤٧١ .....................
ﳌﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻗﺎﻝ ﻟﻪ ﺍﻛﺘﺐ ٢٦٦ ......................................................
ﳌﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﻻﺑﻦ ﺻﻴﺎﺩ ﻗﺪ ﺧﺒﺄﺕ ﻟﻚ ﺧﺒﻴﺌﺎ ،ﻓﻘﺎﻝ ﻫﻮ ﺍﻟﺪﺥ ﻗﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ١١٤ ................. ﳌﺎ ﻗﻀﻰ ﺍﷲ ﺍﳋﻠﻖ ﻛﺘﺐ ﰲ ﻛﺘﺎﺏ ﻓﻬﻮ ﻋﻨﺪﻩ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺃﻥ ﺭﲪﱵ ﺳﺒﻘﺖ ﻏﻀﱯ ٢٨٨ .........
ﳌﺎ ﻗﻀﻰ ﺍﷲ ﺍﳋﻠﻖ ،ﻛﺘﺐ ﻛﺘﺎﺑﺎ ،ﻓﻬﻮ ﻋﻨﺪﻩ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺇﻥ ﺭﲪﱵ ﺳﺒﻘﺖ ﻏﻀﱯ ٤٧٩ ...........
ﳌﺎ ﻛﺎﻥ ﻳﻮﻡ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ،ﻭﺃﻥ ﻋﺜﻤﺎﻧﻜﺎﻥ ﻗﺪ ﺑﻌﺜﻪ ﺍﻟﻨﱯ ﺇﱃ ﻣﻜﺔ ،ﻭﻛﺎﻧﺖ٥٤٧ .................
ﳌﺎ ﻳﺄﰐ ﺍﻟﻨﺎﺱ ﺁﺩﻡ ﻓﻴﻘﻮﻟﻮﻥ ﻟﻪ ﺧﻠﻘﻚ ﺍﷲ ﺑﻴﺪﻩ ﻭﺃﺳﺠﺪ ﻟﻚ ﻣﻼﺋﻜﺘﻪ ﻭﻋﻠﻤﻚ ٢١٠ ...............
ﻟﻦ ﻳﺪﺧﻞ ﺃﺣﺪ ﺍﳉﻨﺔ ﺑﻌﻤﻠﻪ ﻗﺎﻟﻮﺍ ﻭﻻ ﺃﻧﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ ﻭﻻ ﺃﻧﺎ٤٩١ .................. ، ﻟﻦ ﻳﻨﺠﻲ ﺃﺣﺪﺍ ﻣﻨﻜﻢ ﻋﻤﻠﻪ ،ﻗﺎﻟﻮﺍ ﻭﻻ ﺃﻧﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ ﻭﻻ ﺃﻧﺎ٥١١ ................. ،
ﻟﻮ ﺃﻥ ﺍﷲ ﻋﺬﺏ ﺃﻫﻞ ﲰﺎﻭﺍﺗﻪ ﻭﺃﻫﻞ ﺃﺭﺿﻪ ،ﻟﻌﺬﻢ ﻭﻫﻮ ﻏﲑ ﻇﺎﱂ ﳍﻢ ،ﻭﻟﻮ ٥٠٩ .................
ﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭﺽ ﺧﻠﻴﻼ ﻻﲣﺬﺕ ﺃﺑﺎ ﺑﻜﺮ ﺧﻠﻴﻼ ،ﻻ ﻳﺒﻘﲔ ﰲ ٥٣٧ ...............
ﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭﺽ ﺧﻠﻴﻼ ﻻﲣﺬﺕ ﺃﺑﺎ ﺑﻜﺮ ﺧﻠﻴﻼ ،ﻭﻟﻜﻦ ﺻﺎﺣﺒﻜﻢ ﺧﻠﻴﻞ ﺍﷲ ٣٠٢ ..
ﻟﻮ ﻟﺒﺚ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ﻛﻘﺪﺭ ﺭﻣﻞ ﻋﺎﰿ ،ﻟﻜﺎﻥ ﳍﻢ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﺖ ﳜﺮﺟﻮﻥ ﻓﻴﻪ ٤٧٩ ........
ﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﺍﷲ ﺑﻜﻢ ﻭﳉﺎﺀ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻓﻴﻐﻔﺮ ﳍﻢ ٢٥٤ .................... ﻟﻮﻻ ﺃﻥ ﻻ ﺗﺪﺍﻓﻨﻮﺍ ﻟﺪﻋﻮﺕ ﺍﷲ ﺃﻥ ﻳﺴﻤﻌﻜﻢ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﺎ ﺃﲰﻊ ٤٤٢ ......................
ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺃﻣﱵ ﻣﺎ ﺃﺗﻰ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺣﺬﻭ ﺍﻟﻨﻌﻞ ﺑﺎﻟﻨﻌﻞ ،ﺣﱴ ﺇﻥ ﻛﺎﻥ ٢٦١ .................
ﻟﲑﺩﻥ ﻋﻠﻲ ﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﰊ ،ﺣﱴ ﺇﺫﺍ ﻋﺮﻓﺘﻬﻢ ﺍﺧﺘﻠﺠﻮﺍ ﺩﻭﱐ ،ﻓﺄﻗﻮﻝ ﺃﺻﻴﺤﺎﰊ٢١٩ ........... ،
ﻟﻴﺲ ﺃﺣﺪ ﳛﺎﺳﺐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﻫﻠﻚ ٤٦٠ ................................................
ﻟﻴﺲ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﻹﳝﺎﻥ ﺣﺒﺔ ﺧﺮﺩﻝ ٣٥٩ ................................................ ﻣﺎ ﺍﻟﻜﺮﺳﻲ ﰲ ﺍﻟﻌﺮﺵ ﺇﻻ ﻛﺤﻠﻘﺔ ﻣﻦ ﺣﺪﻳﺪ ﺃﻟﻘﻴﺖ ﺑﲔ ﻇﻬﺮﻱ ﻓﻼﺓ ﻣﻦ ﺍﻷﺭﺽ ٢٨٥ ............
ﻣﺎ ﺗﻌﺪﻭﻥ ﺍﳌﻔﻠﺲ ﻓﻴﻜﻢ ؟ ﻗﺎﻟﻮﺍ ﺍﳌﻔﻠﺲ ﻓﻴﻨﺎ ﻣﻦ ﻻ ﻟﻪ ﺩﺭﻫﻢ ﻭﻻ ﺩﻳﻨﺎﺭ٣٣٦ ..................... ،
ﻣﺎ ﺿﻞ ﻗﻮﻡ ﺑﻌﺪ ﻫﺪﻯ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﺇﻻ ﺃﻭﺗﻮﺍ ﺍﳉﺪﻝ ﰒ ﺗﻼ ﻣﺎ ﺿﺮﺑﻮﻩ ﻟﻚ ﺇﻻ ﺟﺪﻻ ١٨٨ .......... ٦٥٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺎ ﻻ ﻧﻔﺲ ﻟﻪ ﺳﺎﺋﻠﺔ ﻻ ﻳﻨﺠﺲ ﺍﳌﺎﺀ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻪ ٤٣٢ ........................................
ﻣﺎ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻓﻴﻬﻦ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻌﺸﺮ ٥٥٧ ..............................
ﻣﺎ ﻣﻦ ﲨﺎﻋﺔ ﺍﺟﺘﻤﻌﺖ ﺇﻻ ﻭﻓﻴﻬﻢ ﻭﱄ ﷲ ،ﻻ ﻫﻢ ﻳﺪﺭﻭﻥ ﺑﻪ ،ﻭﻻ ﻫﻮ ﻳﺪﺭﻱ ﺑﻨﻔﺴﻪ ٣٨٥ ..........
ﻣﺎ ﻣﻦ ﺭﺟﻞ ﻳﺪﻋﻮ ﺍﷲ ﺑﺪﻋﻮﺓ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﰒ ﻭﻻ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ﺇﻻ ﺃﻋﻄﺎﻩ ﺎ ٥٢٤ ..................
ﻣﺎ ﻣﻦ ﻧﱯ ﺇﻻ ﻭﺃﻧﺬﺭ ﻗﻮﻣﻪ ﺍﻷﻋﻮﺭ ﺍﻟﺪﺟﺎﻝ ،ﺃﻻ ﺇﻧﻪ ﺃﻋﻮﺭ ،ﻭﺇﻥ ﺭﺑﻜﻢ ﻟﻴﺲ ٥٧٢ ..................
ﻣﺎ ﻣﻦ ﻧﻔﺲ ﻣﻨﻔﻮﺳﺔ ﺇﻻ ﻭﻗﺪ ﻛﺘﺐ ﺍﷲ ﻣﻜﺎﺎ ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﺇﻻ ﻗﺪ ٢٤٥ ...................
ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺇﻻ ﻭﻗﺪ ﻭﻛﻞ ﺑﻪ ﻗﺮﻳﻨﻪ ﻣﻦ ﺍﳉﻦ ،ﻭﻗﺮﻳﻨﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻗﺎﻟﻮﺍ٤٢٥ ...............
ﻣﺎ ﻳﺼﻴﺐ ﺍﳌﺆﻣﻦ ﻣﻦ ﻭﺻﺐ ﻭﻻ ﻧﺼﺐ ،ﻭﻻ ﻏﻢ ﻭﻻ ﻫﻢ ﻭﻻ ﺣﺰﻥ ،ﺣﱴ ﺍﻟﺸﻮﻛﺔ ﻳﺸﺎﻛﻬﺎ ٣٤٤ ..
ﻣﺜﻠﻲ ﻭﻣﺜﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻤﺜﻞ ﻗﺼﺮ ﺃﺣﺴﻦ ﺑﻨﺎﺅﻩ ،ﻭﺗﺮﻙ ﻣﻨﻪ ﻣﻮﺿﻊ ﻟﺒﻨﺔ ،ﻓﻄﺎﻑ ﺑﻪ ١٢٣ .............
ﻣﺮ ﲜﻨﺎﺯﺓ ،ﻓﺄﺛﻨﻮﺍ ﻋﻠﻴﻬﺎ ﲞﲑ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﻭﺟﺒﺖ ،ﻭﻣﺮ ﺑﺄﺧﺮﻯ ،ﻓﺄﺛﲏ ٤١١ ....................
ﻣﺮﻭﺍ ﺃﺑﺎ ﺑﻜﺮ ﻓﻠﻴﺼﻞ ﺑﺎﻟﻨﺎﺱ ٥٣٧ ..........................................................
ﻣﻦ ﺃﺗﻰ ﻋﺮﺍﻓﺎ ﺃﻭ ﻛﺎﻫﻨﺎ ،ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ،ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ٥٧٤ ...................
ﻣﻦ ﺃﺗﻰ ﻋﺮﺍﻓﺎ ﻓﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ ،ﱂ ﺗﻘﺒﻞ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ ٥٧٤ .............................
ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨﺎ ﻓﺼﺪﻗﻪ ،ﺃﻭ ﺃﺗﻰ ﺍﻣﺮﺃﺓ ﰲ ﺩﺑﺮﻫﺎ ،ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ٣٣٤ ............... ﻣﻦ ﺃﺣﺐ ﷲ ،ﻭﺃﺑﻐﺾ ﷲ ،ﻭﺃﻋﻄﻰ ﷲ ،ﻭﻣﻨﻊ ﷲ ﻓﻘﺪ ﺍﺳﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ ٣٥٩ .....................
ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ٥٨١ ..........................................
ﻣﻦ ﺃﻃﺎﻋﲏ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ ،ﻭﻣﻦ ﻋﺼﺎﱐ ﻓﻘﺪ ﻋﺼﻰ ﺍﷲ ،ﻭﻣﻦ ﻳﻄﻊ ﺍﻷﻣﲑ ﻓﻘﺪ ٤١٢ ..................
ﻣﻦ ﺗﺮﻙ ﺛﻼﺙ ﲨﻊ ﺎﻭﻧﺎ ﻣﻦ ﻏﲑ ﻋﺬﺭ ،ﻃﺒﻊ ﺍﷲ ﻋﻠﻰ ﻗﻠﺒﻪ ٥٨٥ ..............................
ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ٣١٢ ،٢٦٣ .........................................
ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﺃﺷﺮﻙ ٢٣١ ........................................................ ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﻛﻔﺮ ٣٣٤ .........................................................
ﻣﻦ ﲪﻞ ﻋﻠﻴﻨﺎ ﺍﻟﺴﻼﺡ ﻓﻠﻴﺲ ﻣﻨﺎ ٣٦٤ .....................................................
ﻣﻦ ﺭﺃﻯ ﻣﻦ ﺃﻣﲑﻩ ﺷﻴﺌﺎ ﻳﻜﺮﻫﻪ ﻓﻠﻴﺼﱪ ،ﻓﺈﻧﻪ ﻣﻦ ﻓﺎﺭﻕ ﺍﳉﻤﺎﻋﺔ ﺷﱪﺍ ﻓﻤﺎﺕ٤١٣ ............... ،
ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ٣٥٩ ..................
ﻣﻦ ﺳﺮﺗﻪ ﺣﺴﻨﺘﻪ ﻭﺳﺎﺀﺗﻪ ﺳﻴﺌﺘﻪ ﻓﻬﻮ ﻣﺆﻣﻦ ٤٣٤ .............................................
ﻣﻦ ﺻﻠﻰ ﺻﻼﺗﻨﺎ ،ﻭﺍﺳﺘﻘﺒﻞ ﻗﺒﻠﺘﻨﺎ ،ﻭﺃﻛﻞ ﺫﺑﻴﺤﺘﻨﺎ ،ﻓﻬﻮ ﺍﳌﺴﻠﻢ ،ﻟﻪ ﻣﺎ ﻟﻨﺎ ٣٢٤ ...................
ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ ،ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ ﲟﺜﻞ ﺃﺩﺍﺀ ٥٦٩ ....................
ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ ٥٨١ ............................................... ٦٥٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﻦ ﻏﺸﻨﺎ ﻓﻠﻴﺲ ﻣﻨﺎ ٣٦٤ .................................................................
ﻣﻦ ﻗﺎﻝ ﺇﱐ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ ﻓﻘﺪ ﻛﺬﺏ ١٢٨ ،١٢٦ ..................................
ﻣﻦ ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ،ﻏﺮﺳﺖ ﻟﻪ ﳔﻠﺔ ﰲ ﺍﳉﻨﺔ ٤٧٣ ................................... ﻣﻦ ﻗﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺮﺃﻳﻪ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ١٧٤ .........................................
ﻣﻦ ﻗﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﻐﲑ ﻋﻠﻢ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ١٧٤ .....................................
ﻣﻦ ﻗﺮﺃ ﺍﻵﻳﺘﲔ ﻣﻦ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﻟﻴﻠﺔ ﻛﻔﺘﺎﻩ ٣٠٨ ......................................
ﻣﻦ ﻛﺎﻥ ﺁﺧﺮ ﻛﻼﻣﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺩﺧﻞ ﺍﳉﻨﺔ ٢٤ ............................................
ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻓﺴﻴﺼﲑ ﺇﱃ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ٢٤٥ .....
ﻣﻦ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻷﺧﻴﻪ ﺍﻟﻴﻮﻡ ﻣﻈﻠﻤﺔ ﻣﻦ ﻋﺮﺽ ﺃﻭ ﺷﻲﺀ ﻓﻠﻴﺘﺤﻠﻠﻪ ﻣﻨﻪ ﺍﻟﻴﻮﻡ ،ﻗﺒﻞ ٣٣٥ ............
ﻣﻦ ﱂ ﻳﺴﺄﻝ ﺍﷲ ﻳﻐﻀﺐ ﻋﻠﻴﻪ ٥٢١ ........................................................
ﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺻﺎﻡ ﻋﻨﻪ ﻭﻟﻴﻪ ٥١٥ ..................................................
ﻣﻦ ﻳﺄﰐ ﺑﲏ ﻗﺮﻳﻈﺔ ﻓﻴﺄﺗﻴﲏ ﲞﱪﻫﻢ ؟ ﻓﺎﻧﻄﻠﻘﺖ ،ﻓﻠﻤﺎ ﺭﺟﻌﺖ ﲨﻊ ﱄ ﺭﺳﻮﻝ ٥٥٤ ................
ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻳﻨﻌﻢ ﻭﻻ ﻳﺒﺄﺱ ،ﻭﳜﻠﺪ ﻭﻻ ﳝﻮﺕ ٤٧٧ .......................................
ﻧﺪﺏ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﳋﻨﺪﻕ ﻓﺎﻧﺘﺪﺏ ﺍﻟﺰﺑﲑ ،ﰒ ﻧﺪﻢ ،ﻓﺎﻧﺘﺪﺏ ﺍﻟﺰﺑﲑ٥٥٣ ............... ، ﻧﺴﻤﺔ ﺍﳌﺆﻣﻦ ﻃﺎﺋﺮ ﺗﻌﻠﻖ ﰲ ﺷﺠﺮ ﺍﳉﻨﺔ ٤٣١ ................................................
ﻰ ﻋﻦ ﺑﻴﻊ ﺍﻟﻮﻻﺀ ﻭﻫﺒﺘﻪ ٣٧٩ ............................................................
ﻧﻮﺭ ﺃﱏ ﺃﺭﺍﻩ ١٧٨ ،١٧٧ ................................................................
ﻫﺬﺍ ﺟﱪﻳﻞ ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺩﻳﻨﻜﻢ ٣٦٧ ....................................................
ﻫﻞ ﺗﺪﺭﻭﻥ ﻛﻢ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ؟ ﻗﺎﻝ ﻗﻠﻨﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻗﺎﻝ ﺑﻴﻨﻬﻤﺎ ٢٨٢ .............
ﻫﻠﻚ ﺍﳌﺘﻨﻄﻌﻮﻥ ١٨٩ ....................................................................
ﻫﻮ ﺮ ﻭﻋﺪﻧﻴﻪ ﺭﰊ ،ﻋﻠﻴﻪ ﺧﲑ ﻛﺜﲑ ،ﻫﻮ ﺣﻮﺽ ﺗﺮﺩ ﻋﻠﻴﻪ ﺃﻣﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ٢٢٠ ................. ﻫﻲ ﰲ ﺟﻮﻑ ﻃﲑ ﺧﻀﺮ ٤٤٦ ............................................................
ﻭﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ ٣٤٤ ...........................................................
ﻭﺇﺫﺍ ﺍﺋﺘﻤﻦ ﺧﺎﻥ ٣٨٥ ....................................................................
ﻭﺇﺫﺍ ﻭﻋﺪ ﺃﺧﻠﻒ ٣٨٥ ................................................................... ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻻﺣﻘﻮﻥ ٣٧٥ ........................................................
ﻭﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﳋﻮﺍﺗﻴﻢ ٢٤٦ ..............................................................
ﻭﺇﻧﻪ ﺳﻴﻜﻮﻥ ﰲ ﺃﻣﱵ ﺛﻼﺛﻮﻥ ﻛﺬﺍﺑﻮﻥ ،ﻛﻠﻬﻢ ﻳﺰﻋﻢ ﺃﻧﻪ ﻧﱯ ،ﻭﺃﻧﺎ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ١٢٣ .............. ، ٦٥٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻭﺃﻫﻞ ﺑﻴﱵ ،ﺃﺫﻛﺮﻛﻢ ﺍﷲ ﰲ ﺃﻫﻞ ﺑﻴﱵ ،ﺛﻼﺛﺎ ٥٥٩ ............................................
ﻭﺍﳋﲑ ﻛﻠﻪ ﺑﻴﺪﻳﻚ ،ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﻟﻴﻚ ٣٩٥ .................................................
ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻴﻮﺷﻜﻦ ﺃﻥ ﻳﱰﻝ ﻓﻴﻜﻢ ﺍﺑﻦ ﻣﺮﱘ ﺣﻜﻤﺎ ﻋﺪﻻ ،ﻓﻴﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ٥٧٢ ........ ، ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻻ ﻳﻘﻀﻲ ﺍﷲ ﻟﻠﻤﺆﻣﻦ ﻗﻀﺎﺀ ﺇﻻ ﻛﺎﻥ ﺧﲑﺍ ﻟﻪ ،ﻭﻟﻴﺲ ﺫﻟﻚ ١١٧ .............
ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻻ ﻳﻠﺞ ﺍﻟﻨﺎﺭ ﺃﺣﺪ ﺑﺎﻳﻊ ﲢﺖ ﺍﻟﺸﺠﺮﺓ ،ﻗﺎﻟﺖ ﺣﻔﺼﺔ ﻓﻘﻠﺖ ٤٦٣ ...........
ﻭﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺫﻟﻚ ،ﻭﺍﷲ ﻓﻮﻕ ﺫﻟﻚ ﻛﻠﻪ ٢٨٨ ..............................................
ﻭﺍﻟﻔﺮﺝ ﻳﺼﺪﻕ ﺫﻟﻚ ﻭﻳﻜﺬﺑﻪ ٣٥٧ ........................................................
ﻭﺍﱘ ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻟﻮ ﺭﺃﻳﺘﻢ ﻣﺎ ﺭﺃﻳﺖ ،ﻟﻀﺤﻜﺘﻢ ﻗﻠﻴﻼ ﻭﻟﺒﻜﻴﺘﻢ ﰲ ﺍﻷﺻﻞ ٤٧١ ..............
ﻭﺟﺒﺖ ﺛﻼﺙ ﻣﺮﺍﺕ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻣﺎ ﻭﺟﺒﺖ ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ٤١١ ............. ﻭﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ٨٩ ............................................................
ﻭﻋﻈﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﻮﻋﻈﺔ ﺑﻠﻴﻐﺔ ،ﺫﺭﻓﺖ ﻣﻨﻬﺎ ﺍﻟﻌﻴﻮﻥ ،ﻭﻭﺟﻠﺖ ﻣﻨﻬﺎ ﺍﻟﻘﻠﻮﺏ٥٥١ ،٤١٦ ....... ،
ﻭﰲ ﻗﺼﺔ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻳﻮﻡ ﺑﲏ ﻗﺮﻳﻈﺔ ،ﳌﺎ ﺣﻜﻢ ﻓﻴﻬﻢ ﺃﻥ ﺗﻘﺘﻞ ﻣﻘﺎﺗﻠﺘﻬﻢ ﻭﺗﺴﱮ ٢٩٠ ............
ﻭﻗﺎﻝ ﻟﻪ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﺣﺐ ﺇﻟﻴﻚ ؟ ﻗﺎﻝ ﻋﺎﺋﺸﺔ ،ﻗﺎﻝ ﻓﻤﻦ ﺍﻟﺮﺟﺎﻝ ؟ ﻗﺎﻝ ﺃﺑﻮﻫﺎ ٣٠٣
ﻭﻗﻊ ﰲ ﻧﻔﺴﻲ ﺧﻮﻑ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﺠﺌﺖ ﺃﺣﺮﺳﻪ ،ﻓﺪﻋﺎ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﰒ ﻧﺎﻡ ٥٥٢ ............ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ٩٠ ................................................................
ﻭﻛﺬﺍ ﺃﻧﺸﺪﻩ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﻮﻟﻪ ﺷﻬﺪﺕ ﺑﺈﺫﻥ ﺍﷲ ﺃﻥ ٢٨٨ ...............
ﻭﻻ ﻳﺜﻘﻞ ﻣﻊ ﺍﺳﻢ ﺍﷲ ﺷﻲﺀ ٤٦٦ ..........................................................
ﻭﻟﻮ ﳊﺒﺸﻲ ﻛﺄﻥ ﺭﺃﺳﻪ ﺯﺑﻴﺒﺔ ٤١٢ .........................................................
ﻭﻟﻴﻠﻘﲔ ﺍﷲ ﺃﺣﺪﻛﻢ ﻳﻮﻡ ﻳﻠﻘﺎﻩ ،ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺣﺠﺎﺏ ﻭﻻ ﺗﺮﲨﺎﻥ ﻳﺘﺮﺟﻢ ١٧٣ ................
ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﰲ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﺗﺮﺩﺩﻱ ﻋﻦ ﻗﺒﺾ ﻧﻔﺲ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ ،ﻳﻜﺮﻩ ﺍﳌﻮﺕ٤١٨ ......... ، ﻭﻳﻞ ﻟﻸﻋﻘﺎﺏ ﻭﺑﻄﻮﻥ ﺍﻷﻗﺪﺍﻡ ﻣﻦ ﺍﻟﻨﺎﺭ ٤٢١ ................................................
ﻭﻳﻨﺎﻣﻮﻥ ﻭﻳﺴﺘﺮﳛﻮﻥ ،ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻻ ،ﻓﺄﻋﺎﺩﻭﺍ ﺍﻟﻘﻮﻝ ﺛﻼﺙ ﻣﺮﺍﺕ ،ﻛﻞ ﺫﻟﻚ ﻳﻘﻮﻝ ﻻ ٣١٦ ....
ﻳﺆﺗﻰ ﺑﺎﺑﻦ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻴﻮﻗﻒ ﺑﲔ ﻛﻔﱵ ﺍﳌﻴﺰﺍﻥ ،ﻭﻳﻮﻛﻞ ﺑﻪ ﻣﻠﻚ ،ﻓﺈﻥ ٤٦٧ ................
ﻳﺆﺗﻰ ﺑﺎﳌﻮﺕ ﻛﺒﺸﺎ ﺃﻏﺜﺮ ﰲ ﺍﻷﺻﻞ ﺃﻏﺮ ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻦ ﺍﳌﺴﻨﺪ ﻥ ٤٦٧ ........................
ﻳﺎ ﺃﺑﺎ ﺫﺭ ،ﻟﻮ ﻋﻤﻞ ﺍﻟﻨﺎﺱ ﺬﻩ ﺍﻵﻳﺔ ﻟﻜﻔﺘﻬﻢ ٣٨٧ ............................................
ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﺧﻠﻮﺩ ﻓﻼ ﻣﻮﺕ ،ﻭﻳﺎ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺧﻠﻮﺩ ﻓﻼ ﻣﻮﺕ ٤٧٧ .............................
ﻳﺎ ﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻻ ﺃﻣﻠﻚ ﻟﻜﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ،ﻳﺎ ﺻﻔﻴﺔ ﻳﺎ ﻋﻤﺔ ﺭﺳﻮﻝ ﺍﷲ ٢٣٣ .................
ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺑﲔ ﻟﻨﺎ ﺩﻳﻨﻨﺎ ﻛﺄﻧﺎ ﺧﻠﻘﻨﺎ ﺍﻵﻥ ،ﻓﻴﻢ ﺍﻟﻌﻤﻞ ﺍﻟﻴﻮﻡ ؟ ﺃﻓﻴﻤﺎ ٢٤٦ ..................... ٦٥٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ٧٦ .........
ﻳﺎ ﻋﺒﺎﺩﻱ ،ﺇﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ ،ﰒ ﺃﻭﻓﻴﻜﻢ ﺇﻳﺎﻫﺎ ،ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍ ٤٥٨ ..............
ﻳﺎ ﻋﺒﺎﺩﻱ ،ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ،ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ،ﻓﻼ ﺗﻈﺎﳌﻮﺍ ٥٠٨ ................ ﻳﺎ ﻋﻤﺮ ﺃﺗﺪﺭﻱ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ؟ ﻗﺎﻝ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ﻗﺎﻝ ﻓﺈﻧﻪ ﺟﱪﺍﺋﻴﻞ ،ﺃﺗﺎﻛﻢ ٢٧٤ ...............
ﻳﺎ ﻗﻮﻡ ﺬﺍ ﺿﻠﺖ ﺍﻷﻣﻢ ﻗﺒﻠﻜﻢ ،ﺑﺎﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺿﺮﻢ ﺍﻟﻜﺘﺎﺏ ٥٩٣ .................
ﻳﺎ ﻭﱄ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ،ﻣﺴﻜﲏ ﺑﺎﻹﺳﻼﻡ ﺣﱴ ﺃﻟﻘﺎﻙ ﻋﻠﻴﻪ ٤٠٤ ................................
ﻳﺘﻌﺎﻗﺒﻮﻥ ﻓﻴﻜﻢ ﻣﻼﺋﻜﺔ ﺑﺎﻟﻠﻴﻞ ﻭﻣﻼﺋﻜﺔ ﺑﺎﻟﻨﻬﺎﺭ ،ﻭﳚﺘﻤﻌﻮﻥ ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ٤٢٤ ...............
ﳛﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﳛﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ ٣٧٩ .................................................
ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ ٤٠١ ،٣٨٥ .............................
ﻳﺸﻔﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺛﻼﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ ،ﰒ ﺍﻟﻌﻠﻤﺎﺀ ،ﰒ ﺍﻟﺸﻬﺪﺍﺀ ٢٢٨ ..................................
ﻳﺼﻠﻮﻥ ﻟﻜﻢ ،ﻓﺈﻥ ﺃﺻﺎﺑﻮﺍ ﻓﻠﻜﻢ ﻭﳍﻢ ،ﻭﺇﻥ ﺃﺧﻄﺌﻮﺍ ﻓﻠﻜﻢ ﻭﻋﻠﻴﻬﻢ ٤٠٩ ،٤٠٦ ..................
ﻳﻌﺮﺝ ﺍﻟﺬﻳﻦ ﺑﺎﺗﻮﺍ ﻓﻴﻜﻢ ﻓﻴﺴﺄﳍﻢ ٢٩٢ ......................................................
ﻳﻌﺮﺽ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺛﻼﺙ ﻋﺮﺿﺎﺕ ،ﻓﻌﺮﺿﺘﺎﻥ ﺟﺪﺍﻝ ﻭﻣﻌﺎﺫﻳﺮ ،ﻭﻋﺮﺿﺔ ﺗﻄﺎﻳﺮ ٤٦١ .........
ﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻥ ﻟﻚ ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ٢٣٦ .............. ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ،ﻭﺃﻧﺎ ﻣﻌﻪ ﺇﺫﺍ ﺫﻛﺮﱐ ،ﻓﺈﻥ ﺫﻛﺮﱐ ٣٢٠ ...................
ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ ،ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ٣٨٦ .....................
ﻳﻘﻮﻝ ﺍﻟﻠﻬﺄﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ،ﻓﻠﻴﻈﻦ ﰊ ﻣﺎ ﺷﺎﺀ ٣٤٧ ......................................
ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﺻﺪﻕ ﻋﺒﺪﻱ ،ﻓﺎﻓﺮﺷﻮﻩ ﻣﻦ ﺍﳉﻨﺔ ،ﻭﺍﻓﺘﺤﻮﺍ ﻟﻪ ﺑﺎﺑﺎ ٤٧٠ ...............
ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﺇﻥ ﻟﻜﻢ ﺃﻥ ﺗﺼﺤﻮﺍ ﻓﻼ ﺗﺴﻘﻤﻮﺍ ﺃﺑﺪﺍ ﻣﺎ ﺑﲔ ٤٧٧ .....................
ﻳﱰﻝ ﺭﺑﻨﺎ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻘﻮﻝ ﻣﻦ ﻳﺪﻋﻮﱐ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ ؟ ﻣﻦ ٥٢٤ ................
ﻳﻬﻮﺩﺍﻧﻪ ﺃﻭ ﻳﻨﺼﺮﺍﻧﻪ ﺃﻭ ﳝﺠﺴﺎﻧﻪ٣١ .........................................................
٦٥٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﻔﻬﺮﺱ
ﻣﻘﺪﻣﺔ ٢ ................................................................................. ] ﺑﻴﺎﻥﹸ ﻭﺟﻮﻩِ ﺇِﻋﺮﺍﺏِ "ﻛﹶﻤِﺜﹾﻠِﻪِ" [ ٩٦ ........................................................... ] ﺧﻠﹾﻘﹸﻪ ﺳﺒﺤﺎﻧﻪ ﻟِﻠﹾﺨﻠﹾﻖِ ﻭﻫﻮ ﻋﺎﻟِﻢ ﺑِﻬِﻢ٩٨ ..................................................... [ ] ﺃﹶﻗﹾﺪﺍﺭ ﻭﺁﺟﺎﻝﹸ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ [ ١٠٠ ............................................................... ] ﺁﺟﺎﻝﹸ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ﻣﻘﹶﺪﺭﺓﹲ ﻭﺃﹶﺳﺒﺎﺑﻬﺎ ﻣﺨﺘﻠِﻔﹶﺔﹲ [ ١٠٠ .......................................... ] ﺍﻟﺪﻋﺎﺀُ ﺍﻟﹾﻤﺸﺮﻭﻉ ﻭﺁﺛﹶﺎﺭﻩ١٠١ ....................................................... [ ] ﺗﺄﹾﻭِﻳﻞﹸ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ "ﻳﻤﺤﻮ ﺍﻟﻠﱠﻪ ﻣﺎ ﻳﺸﺎﺀُ ﻭﻳﺜﹾﺒِﺖ ﻭﻋِﻨﺪﻩ ﺃﹸﻡ ﺍﻟﹾﻜِﺘﺎﺏِ" [ ١٠٣ .................... ] ﺷﻤﻮﻝﹸ ﻋِﻠﹾﻤِﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ [ ١٠٥ ......................................................... ] ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ١٠٦ ................................................... [ ] ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹸ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ١٠٦ ............................... [ ] ﺍﻟﹾﺈِﺷﻜﹶﺎﻝﹸ ﺍﻟﹾﻤﺘﻮﻫﻢ ﻓِﻲ ﺛﹶﻠﹶﺎﺙِ ﺁﻳﺎﺕٍ ﻭﺍﻟﹾﺠﻮﺍﺏ ﻋﻠﹶﻴﻪِ [ ١٠٧ ................................. ] ﺣﺪِﻳﺚﹸ ﺍﺣﺘِﺠﺎﺝِ ﺁﺩﻡ ﻋﻠﹶﻰ ﻣﻮﺳﻰ ﻭﺑﻴﺎﻥﹸ ﻣﻌﻨﺎﻩ١٠٨ .................................... [ ] ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﻬﺪﻯ ﻭﺍﻟﻀﻠﹶﺎﻝِ [ ١١٠ .............................................................. ] ﻛﹶﻤﺎﻝﹸ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻓِﻲ ﺗﺤﻘِﻴﻖِ ﻋﺒﻮﺩِﻳﺘِﻪِ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ [ ١١٢ ............................................ ] ﺗﻮﻫﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻳﺨﺮﺝ ﻋﻦِ ﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ [ ١١٢ .......................... ] ﺩﻟﹶﺎﺋِﻞﹸ ﻧﺒﻮﺓِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻛﹶﺜِﲑﺓﹲ ﻭﻣﺘﻨﻮﻋﺔﹲ [ ١١٣ ............................................... ] ﻗﹶﺪ ﻳﻘﹾﺘﺮِﻥﹸ ﺑِﺨﺒﺮِ ﺍﻟﹾﻮﺍﺣِﺪِ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ ﻣﺎ ﻳﺤﺼﻞﹸ ﻣﻌﻪ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﻀﺮﻭﺭِﻱ١١٥ .................. [ ] ﻳﻌﻠﹶﻢ ﺻِﺪﻕ ﺍﻟﹾﻤﺨﺒِﺮِ ﺑِﻤﺎ ﻳﻘﹾﺘﺮِﻥﹸ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﺍﺋِﻦِ [ ١١٥ ..................................... ] ﺇِﻧﻜﹶﺎﺭ ﺭِﺳﺎﻟﹶﺘِﻪِ rﻃﹶﻌﻦ ﻓِﻲ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ [ ١٢٠ .................................... ] ﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﻨﺒِﻲ ﻭﺍﻟﺮﺳﻮﻝِ [ ١٢١ ...................................................... ] ﺧﺘﻢ ﺍﻟﻨﺒﻮﺓِ [ ١٢٣ ....................................... ................................ ] ﺧﺘﻢ ﺍﻟﻨﺒﻮﺓِ ﺑِﻤﺤﻤﺪٍ ١٢٣ ......................................................... [ r ] ﺟﻮﺍﺯ ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺇِﻟﱠﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﻭﺟﻪِ ﺍﻟﹾﺤﻤِﻴﺔِ [ ١٢٤ ........................... ]ﺛﹸﺒﻮﺕ ﺍﻟﹾﺨﻠﱠﺔِ ﻟِﻨﺒِﻴﻨﺎ ١٣٠ ................................................................ [ r ] ﻣﺮﺍﺗِﺐ ﺍﻟﹾﻤﺤﺒﺔِ [ ١٣١ ................................................................ ] ﻛﹸﻞﱡ ﻣﻦِ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓﹶ ﺑﻌﺪﻩ r ﻛﹶﺎﺫِﺏ١٣٣ ................................................... [ ] ﻋﻤﻮﻡ ﺑِﻌﺜﹶﺘِﻪِ ١٣٤ .................................................................... [ r ٦٥٧
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
] ﻋﻤﻮﻡ ﺑِﻌﺜﹶﺘِﻪِ rﻟِﻠﹾﺈِﻧﺲِ ﻭﺍﻟﹾﺠِﻦ١٣٤ ................................................... [ ] ﺍﺧﺘِﻠﹶﺎﻑ ﺃﹶﻫﻞِ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﻓِﻲ ﺇِﻋﺮﺍﺏِ "ﻛﹶﺎﻓﱠﺔٍ" [ ١٣٦ .......................................... ] ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻴﺲ ﺑِﻤﺨﻠﹸﻮﻕٍ [ ١٣٨ ................................................... ] ﺍﻓﹾﺘِﺮﺍﻕ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻰ ﺗِﺴﻌﺔِ ﺃﹶﻗﹾﻮﺍﻝٍ [ ١٣٨ .................................. ] ﻣﺬﹾﻫﺐ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ ﺻِﻔﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ [ ١٤٠ ..................................... ] ﺛﹸﺒﻮﺕ ﺗﻜﹾﻠِﻴﻢِ ﺍﻟﻠﱠﻪِ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﻭﻏﹶﻴﺮِﻫِﻢ١٤١ ........................................... [ ] ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ﻭﻟﹶﻴﺲ ﺑِﻤﺨﻠﹸﻮﻕٍ [ ١٤٢ ............................................... ] ﺩﺣﺾ ﺣﺠﺞِ ﺍﻟﹾﻤﺮِﻳﺴِﻲ ﻓِﻲ ﺧﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ [ ١٤٣ ......................................... ] ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ"ﺧﺎﻟِﻖ ﻛﹸﻞﱢ ﺷﻲﺀٍ " [ ١٤٥ ......................................... ] ﻓﹶﺴﺎﺩ ﺍﺳﺘِﺪﻟﹶﺎﻝِ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺑِﺨﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ [ ١٤٥ ........................................... ] ﺍﺗﻔﹶﺎﻕ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺃﹶﻥﱠ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ [ ١٤٨ ............................. ] ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻣﺤﻔﹸﻮﻅﹲ ﻓِﻲ ﺍﻟﺼﺪﻭﺭِ ﻣﻘﹾﺮﻭﺀٌ ﺑِﺎﻟﹾﺄﹶﻟﹾﺴِﻨﺔِ ﻣﻜﹾﺘﻮﺏ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ [ ١٥٢ .............. ] ﻋﺠﺰ ﺍﻟﹾﻌﻘﹾﻞِ ﻋﻦ ﺇِﺩﺭﺍﻙِ ﻛﹶﻴﻔِﻴﺔِ ﺗﻜﹶﻠﱡﻤِﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﹾﻘﹸﺮﺁﻥِ [ ١٥٦ .............................. ] ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺑِﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﻨﻔﹾﺴِﻲ١٥٨ ..............................................[ ] ﻣﺬﹶﺍﻫِﺐ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺍﻟﹾﻘﹶﻮﻝِ [ ١٥٩ ......................................... ] ﻛﹸﻔﹾﺮ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ [ ١٦٣ .............................................. ] ﺇِﻋﺠﺎﺯ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﻠﱠﻔﹾﻆِ ﻭﺍﻟﹾﻤﻌﻨﻰ [ ١٦٤ .......................................... ] ﺻِﻔﹶﺎﺕ ﺍﻟﻠﱠﻪِ ﻟﹶﻴﺴﺖ ﻛﹶﺼِﻔﹶﺎﺕِ ﺍﻟﹾﺒﺸﺮِ [ ١٦٦ ..................................................... ] ﺭﺅﻳﺔﹸ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺭﺑﻬﻢ ﺑِﻐﻴﺮِ ﺇِﺣﺎﻃﹶﺔٍ [ ١٦٦ ..................................................... ] ﺛﹸﺒﻮﺕ ﺭﺅﻳﺔِ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺭﺑﻬﻢ ﺑِﻐﻴﺮِ ﺇِﺣﺎﻃﹶﺔٍ [ ١٦٦ ......................................... ] ﺟِﻨﺎﻳﺔﹸ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﺍﻟﹾﻔﹶﺎﺳِﺪِ ﻋﻠﹶﻰ ﺍﻟﺪﻳﻦِ ﻭﺃﹶﻫﻠِﻪِ [ ١٦٧ .......................................... ] ﻣﻌﺎﻧِﻲ ﺍﻟﻨﻈﹶﺮِ ﺗﺨﺘﻠِﻒ ﺑِﺤﺴﺐِ ﺍﺳﺘِﻌﻤﺎﻟﹶﺎﺗِﻪِ[ ١٦٨ .......................................... ] ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻓِﻲ ﻧﻔﹾﻲِ ﺍﻟﺮﺅﻳﺔِ [ ١٧٠ ............................................... ]ﺗﻮﺍﺗﺮ ﺃﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺮﺅﻳﺔِ[ ١٧٣ ............................................................ ]ﺃﹸﺻﻮﻝﹸ ﺍﻟﺪﻳﻦِ ﻟﹶﺎ ﺗﻌﻠﹶﻢ ﺇِﻟﱠﺎ ﻣِﻦ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻭﺳﻨﺔِ ﺭﺳﻮﻟِﻪِ[ ١٧٤ ................................ ]ﻋﺠﺰ ﺍﻟﹾﺄﹶﺑﺼﺎﺭِ ﻋﻦ ﺭﺅﻳﺘِﻪِ ﺳﺒﺤﺎﻧﻪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ[ ١٧٥ ......................................... ]ﺍﻟِﺎﺗﻔﹶﺎﻕ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺮﻯ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﺣﺪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺑِﻌﻴﻨﻴﻪِ[ ١٧٧ .............................. ]ﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺗﺤﺮِﻳﻒ ﻟِﻜﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ[ ١٧٨ ......................................... ]ﺍﻟﻄﱡﺮﻕ ﺍﻟﱠﺘِﻲ ﻳﻌﺮﻑ ﺑِﻬﺎ ﻣﺮﺍﺩ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ[ ١٧٩ .............................................. ٦٥٨
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﻟﹶﺎ ﺗﻌﺎ ﺭﺽ ﺑﻴﻦ ﻣﻨﻘﹸﻮﻝٍ ﺻﺤِﻴﺢٍ ﻭﻣﻌﻘﹸﻮﻝٍ ﺻﺮِﻳﺢٍ[ ١٨٠ ...................................... ]ﻭﺟﻮﺏ ﻛﹶﻤﺎﻝِ ﺍﻟﺘﺴﻠِﻴﻢِ ﻟِﻠﺮﺳﻮﻝِ[ ١٨١ .................................................. ]ﺍﻟﺘﻮﺣِﻴﺪﺍﻥِ ﺍﻟﻠﱠﺬﹶﺍﻥِ ﻟﹶﺎ ﻧﺠﺎﺓﹶ ﻟِﻠﹾﻌﺒﺪِ ﻣِﻦ ﻋﺬﹶﺍﺏِ ﺍﻟﻠﱠﻪِ ﺇِﻟﱠﺎ ﺑِﻬِﻤﺎ[ ١٨١ .............................. ]ﻟﹶﺎ ﺣﺮﺝ ﻓِﻲ ﺃﹶﺧﺬِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻤﺎﺩﻳﺔِ ﻋﻦ ﻏﹶﻴﺮِ ﺍﻟﺮﺳﻮﻝِ[ ١٨٣ ................................... ]ﺍﻟﹾﻌﻘﹾﻞﹸ ﻣﻊ ﺍﻟﻨﻘﹾﻞِ ﻛﹶﺎﻟﹾﻤﻘﹶﻠﱢﺪِ ﻣﻊ ﺍﻟﹾﻤﺠﺘﻬِﺪِ[ ١٨٤ .................................................... ]ﺍﻟﺘﻜﹶﻠﱡﻢ ﻓِﻲ ﺃﹸﻣﻮﺭِ ﺍﻟﺪﻳﻦِ ﺑِﻐﻴﺮِ ﻋِﻠﹾﻢٍ[ ١٨٧ ......................................................... ]ﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﺘﻜﹶﻠﱡﻢِ ﻓِﻲ ﺃﹸﻣﻮﺭِ ﺍﻟﺪﻳﻦِ ﺑِﻐﻴﺮِ ﻋِﻠﹾﻢٍ[ ١٨٧ ......................................... ]ﻧﻘﹾﺾ ﺗﻮﺣِﻴﺪِ ﻣﻦ ﻟﹶﻢ ﻳﺴﻠِﻢ١٨٨ ....................................................... [ ]ﻛﹶﻠﹶﺎﻡ ﺍﻟﹾﺈِﻣﺎﻡِ ﺍﻟﹾﻐﺰﺍﻟِﻲ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﹾﺠﺪﻝِ ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﻟِﻤﺎﺫﹶﺍ ﺫﹶﻡ ﺍﻟﺴﻠﹶﻒ ﻋِﻠﹾﻢ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ؟[ ١٨٩ ............ ]ﻣﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﺻﻞﹲ ﻟِﺘﺤﺪِﻳﺪِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾ ﻤﺠﻤﻠﹶﺔِ ﻓِﻲ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻨﺎﺱِ[ ١٩١ ................... ]ﺳﺒﺐ ﺍﻟِﺎﻧﺤِﺮﺍﻑِ ﻫﻮ ﺍﻟﹾﺈِﻋﺮﺍﺽ ﻋﻦ ﺗﺪﺑﺮِ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ[ ١٩٣ ........................... ]ﺍﻧﺘِﻴﺎﺏ ﺍﻟﹾﺤﻴﺮﺓِ ﻟِﻤﻦ ﻋﺪﻝﹶ ﻋﻦِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺇِﻟﹶﻰ ﻋِﻠﹾﻢِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ[ ١٩٤ .................................. ]ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺃﹶﻭ ﺗﺄﹶﻭﻝﹶ ﺭﺅﻳﺔﹶ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ[ ١٩٨ ................................................ ]ﺍﺻﻄِﻠﹶﺎﺡ ﺍﻟﹾﻤﺘﺄﹶﺧﺮِﻳﻦ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﺘﺄﹾﻭِﻳﻞِ[ ١٩٩ ............................................. ]ﻣﻌﻨﻰ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ[ ٢٠٠ ................................................. ]ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﻋِﻨﺪ ﺍﻟﹾﻤﻔﹶﺴﺮِﻳﻦ ﻫﻮ ﺗﻔﹾﺴِﲑ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺑﻴﺎﻥﹸ ﻣﻌﻨﺎﻩ٢٠٢ ................................ [ ]ﺍﻟﺘﺄﹾﻭِﻳﻞﹸ ﺍﻟﺼﺤِﻴﺢ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻮﺍﻓِﻖ ﻣﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﻧﺼﻮﺹ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ[ ٢٠٣ ................ ]ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟﺘﺸﺒِﻴﻪ ﻣِﻦ ﺃﹶﻣﺮﺍﺽِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ[ ٢٠٦ ....................................................... ]ﺗﻨﺰِﻳﻪ ﺍﻟﺮﺏ ﻫﻮ ﻭﺻﻔﹸﻪ ﻛﹶﻤﺎ ﻭﺻﻒ ﻧﻔﹾﺴﻪ ﻧﻔﹾﻴﺎ ﻭﺇِﺛﹾﺒﺎﺗﺎ[ ٢٠٧ ......................................... ]ﺗﻌﺎﻟﹶﻰ ﺭﺑﻨﺎ ﻋﻦِ ﺍﻟﹾﺤﺪﻭﺩِ ﻭﺍﻟﹾﻐﺎﻳﺎﺕِ ﻭﺍﻟﹾﺄﹶﺭﻛﹶﺎﻥِ ﻭﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ﻭﺍﻟﹾﺄﹶﺩﻭﺍﺕِ[ ٢٠٨ ................................ ]ﻣﺎ ﻟﹶﻢ ﻳﺮِﺩ ﻧﻔﹾﻴﻪ ﻭﻟﹶﺎ ﺇِﺛﹾﺒﺎﺗﻪ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ﻟﹶﺎ ﺗﻄﹾﻠﹶﻖ ﺣﺘﻰ ﻳﻨﻈﹶﺮ ﻓِﻲ ﻣﻘﹾﺼﻮﺩِ ﻗﹶﺎﺋِﻠِﻬﺎ[ ٢٠٨ ............ ]ﺍﺗﻔﹶﺎﻕ ﺍﻟﺴﻠﹶﻒِ ﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺤﺪﻭﻥﹶ ﻭﻟﹶﺎ ﻳﺸﺒﻬﻮﻥﹶ[٢٠٩ ......................................... ]ﺗﺤﻘِﻴﻖ ﻣﻌﻨﻰ ﺍﻟﹾﺤﺪ٢٠٩ .............................................................. [ ]ﻛﹶﻠﹶﺎﻡ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻴﺪِ ﻭﺍﻟﹾﻮﺟﻪِ ﻭﺍﻟﻨﻔﹾﺲِ ﻟﹶﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﻠﹶﺎ ﻛﹶﻴﻒٍ[ ٢١٠ .................... ]ﻳﺮﺍﺩ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﹾﺠِﻬﺔِ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻭﻣﺎ ﻫﻮ ﻣﻌﺪﻭﻡ٢١٢ .................................... [ ]ﺑﻴﺎﻥﹸ ﺍﻟﹾﻤﺮﺍﺩِ ﻣِﻦ ﻗﹶﻮﻝِ ﺍﻟﻄﱠﺤﺎﻭِﻱ ﻟﹶﺎ ﺗﺤﻮِﻳﻪِ ﺍﻟﹾﺠِﻬﺎﺕ ﺍﻟﺴﺖ ﻛﹶﺴﺎﺋِﺮِ ﺍﻟﹾﻤﺒﺘﺪﻋﺎﺕِ[ ٢١٢ ........... ]ﺛﹸﺒﻮﺕ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﻭﺍﻟﹾﻤِﻌﺮﺍﺝِ ﻟﹶﻪ r ﺑِﺎﻟﹾﻴﻘﹶﻈﹶﺔِ[ ٢١٥ ................................................... ]ﻧﺺ ﺣﺪِﻳﺚِ ﺍﻟﹾﺈِﺳﺮﺍﺀِ ﻭﺍﻟﹾﻤِﻌﺮﺍﺝِ[ ٢١٦ ................................................... ]ﺑﻴﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺮﺍﺩِ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ "ﺛﹸﻢ ﺩﻧﺎ ﻓﹶﺘﺪﻟﱠﻰ"[ ٢١٧ ................................... ٦٥٩
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
]ﺫِﻛﹾﺮ ﺍﻟﹾﺤﻮﺽِ[ ٢١٩ ....................................... ................................ ]ﺫِﻛﹾﺮ ﺍﻟﹾﺤﻮﺽِ ﻭﺻﻔﹾﺘِﻪِ[ ٢١٩ ........................................................... ]ﺻِﻔﹶﺔﹸ ﺍﻟﹾﺤﻮﺽِ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﹾﻮﺍﺭِﺩﺓِ ﻓِﻴﻪِ[ ٢٢٠ ........................................... ]ﺍﻟﺸﻔﹶﺎﻋﺔﹸ[ ٢٢٢ ........................................... ................................ ]ﺃﹶﻧﻮﺍﻉ ﺍﻟﺸﻔﹶﺎﻋﺔِ[ ٢٢٢ ................................................................. ]ﺛﹸﺒﻮﺕ ﺷﻔﹶﺎﻋﺔِ ﺍﻟﺮﺳﻮﻝِ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣِﻦ ﺃﹸﻣﺘِﻪِ[ ٢٢٦ ........................................ ]ﺣﻜﹾﻢ ﺍﻟِﺎﺳﺘِﺸﻔﹶﺎﻉِ ﺑِﺎﻟﺮﺳﻮﻝِ ﻭﻏﹶﻴﺮِﻩِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ[ ٢٢٩ ........................................ ]ﻋﺪﻡ ﺟﻮﺍﺯِ ﺍﻟﹾﺤﻠِﻒِ ﺑِﻐﻴﺮِ ﺍﻟﻠﱠﻪِ[ ٢٣١ ...................................................... ]ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻟﹶﻴﺴﺖ ﻛﹶﺎﻟﺸﻔﹶﺎﻋﺔِ ﻋِﻨﺪ ﺍﻟﹾﺒﺸﺮِ[ ٢٣٣ ...................................... ]ﺍﻟﹾﻤِﻴﺜﹶﺎﻕ ﺍﻟﱠﺬِﻱ ﺃﹶﺧﺬﹶﻩ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺁﺩﻡ ﻭﺫﹸﺭﻳﺘِﻪِ ﺣﻖ٢٣٥ ............................................... [ ]ﺑﻴﺎﻥﹸ ﺍﻟﹾﻤﺮﺍﺩِ ﻣِﻦ ﺍﻟﹾﺈِﺷﻬﺎﺩِ ﻋﻠﹶﻰ ﺑﻨِﻲ ﺁﺩﻡ٢٣٧ ............................................. [ ]ﺍﻟﹾﺈِﻗﹾﺮﺍﺭ ﺑِﺎﻟﺮﺑﻮﺑِﻴﺔِ ﺃﹶﻣﺮ ﻓِﻄﹾﺮِﻱ ﻭﺍﻟﺸﺮﻙ ﺃﹶﻣﺮ ﻃﹶﺎﺭِﺉ٢٤٢ ..................................... [ ﻣﺴﻠِﻤﺔِ ﺍﻟﺪﺍﺭِ ﻭﻣﺴﻠِﻤﺔِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِ ٢٤٣ ...................................................... ﻋِﻠﹾﻢ ﺍﻟﻠﱠﻪِ ﺃﹶﺯﻟﹰﺎ ﺑِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﻭﺃﹶﻫﻞِ ﺍﻟﻨﺎﺭِ ٢٤٥ ....................................................... ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﻘﹶﺪﺭِ ٢٤٨ ......................................... ................................ ﺃﹶﺻﻞﹸ ﺍﻟﹾﻘﹶﺪﺭِ ﺳِﺮ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﺧﻠﹾﻘِﻪِ ٢٤٨ ...................................................... ﺭﺃﹾﻱ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻘﹶﺪﺭِ ٢٤٨ .......................................... ﻣﻨﺸﺄﹸ ﺍﻟﻀﻠﹶﺎﻝِ ﺍﻟﺘﺴﻮِﻳﺔﹸ ﺑﻴﻦ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ ﻭﺍﻟﹾﺈِﺭﺍﺩﺓِ ﻭﺍﻟﹾﻤﺤﺒﺔِ ﻭﺍﻟﺮﺿﺎ ٢٥١ ............................ ﺍﻟﹾﻤﺮﺍﺩ ﻧﻮﻋﺎﻥِ ﻣﺮﺍﺩ ﻟِﻨﻔﹾﺴِﻪِ ﻭﻣﺮﺍﺩ ﻟِﻐﻴﺮِﻩِ ٢٥٢ ............................................... ﺃﹶﺳﺒﺎﺏ ﺍﻟﹾﺨﻴﺮِ ﺛﹶﻠﹶﺎﺛﹶﺔﹲ ﺍﻟﹾﺈِﳚﺎﺩ ﻭﺍﻟﹾﺈِﻋﺪﺍﺩ ﻭﺍﻟﹾﺈِﻣﺪﺍﺩ٢٥٦ .......................................... ﻣﺎ ﻳﺮﺿﻰ ﻣِﻦ ﺍﻟﹾﻤﻘﹾﻀِﻲ ﻭﻣﺎ ﻳﺴﺨﻂﹸ ٢٥٨ ................................................. ﺍﻟﹾﻤﺒﺎﻟﹶﻐﺔﹸ ﻓِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ﺫﹶﺭِﻳﻌﺔﹸ ﺍﻟﹾﺨﺬﹾﻟﹶﺎﻥِ ٢٥٩ .......................................... ﻓﹶﺴﺎﺩ ﺍﻟﺪﻳﻦِ ﻳﺄﹾﺗِﻲ ﻣِﻦ ﺍﻟﺸﺒﻬﺎﺕِ ﻭﺍﻟﺸﻬﻮﺍﺕِ ٢٦١ ........................................... ﻣﺒﻨﻰ ﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ﻋﻠﹶﻰ ﺍﻟﺘﺴﻠِﻴﻢِ ٢٦٢ .................................................. ﻋﺪﻡ ﺗﻜﹾﻔِﲑِ ﻣﻦ ﺗﺄﹶﻭﻝﹶ ﺣﻜﹾﻢ ﺍﻟﹾﻜِﺘﺎﺏِ ﻟِﺸﺒﻬﺔٍ ﻋﺮﺿﺖ ﻟﹶﻪ٢٦٣ ................................. ﺣﻜﹾﻢ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺷﻴﺌﹰﺎ ﻣِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ٢٦٤ ................................................... ﺍﻟﻠﱠﻮﺡ ﺍﻟﹾﻤﺤﻔﹸﻮﻅﹸ ﻭﺍﻟﹾﻘﹶﻠﹶﻢ٢٦٥ ................................. ................................ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﻠﱠﻮﺡِ ﺍﻟﹾﻤﺤﻔﹸﻮﻅِ ﻭﺍﻟﹾﻘﹶﻠﹶﻢِ ٢٦٥ ..................................................... ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﺍﻟﹾﻘﹶﻠﹶﻢِ ﻭﺍﻟﹾﻌﺮﺵِ ﺃﹶﻳﻬﻤﺎ ﺧﻠِﻖ ﺃﹶﻭﻟﹰﺎ ٢٦٥ .................................... ٦٦٠
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺟﻒ ﺍﻟﹾﻘﹶﻠﹶﻢ ﺑِﻤﺎ ﻫﻮ ﻛﹶﺎﺋِﻦ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ٢٦٧ ............................................ ﺍﻟﹾﺄﹶﻗﹾﻠﹶﺎﻡ ﺃﹶﺭﺑﻌﺔﹲ ٢٦٨ ...................................................................... ﺍﻟﹾﻮﺍﺟِﺐ ﺇِﻓﹾﺮﺍﺩ ﺍﻟﻠﱠﻪِ ﺑِﺎﻟﹾﺨﺸﻴﺔِ ﻭﺍﻟﺘﻘﹾﻮﻯ ٢٦٨ ................................................ ﺗﻌﺎﻃِﻲ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﻟﹶﺎ ﻳﻨﺎﻓِﻲ ﺍﻟﺘﻮﻛﱡﻞﹶ ٢٧٠ .................................................... ﺳﺒﻖ ﻋِﻠﹾﻢِ ﺍﻟﻠﱠﻪِ ﺑِﺎﻟﹾﻜﹶﺎﺋِﻨﺎﺕِ ٢٧٢ ................................................................ ﻣِﻦ ﻋﻘﹾﺪِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺃﹸﺻﻮﻝِ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻭﺍﻟِﺎﻋﺘِﺮﺍﻑِ ﺑِﺘﻮﺣِﻴﺪِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺭﺑﻮﺑِﻴﺘِﻪِ ٢٧٣ ............................ ﻟﹶﺎ ﻳﺘِﻢ ﺍﻟﺘﻮﺣِﻴﺪ ﻭﺍﻟِﺎﻋﺘِﺮﺍﻑ ﺑِﺎﻟﺮﺑﻮﺑِﻴﺔِ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺑِﺼِﻔﹶﺎﺗِﻪِ ﺗﻌﺎﻟﹶﻰ ٢٧٣ ........................... ﺃﹶﺣﺎﺩِﻳﺚﹸ ﻓِﻲ ﺫﹶﻡ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ٢٧٤ ........................................................... ﺗﻀﻤﻦ ﺍﻟﹾﻘﹶﺪﺭِ ﻟِﺄﹸﺻﻮﻝٍ ﻋﻈِﻴﻤﺔٍ ٢٧٦ ....................................................... ﺣﻴﺎﺓﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ٢٧٧ .......................................................................... ﺣﻴﺎﺓﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﻣﺮﺿﻪ ﻭﺷِﻔﹶﺎﺅﻩ٢٧٧ ....................................................... ﺃﹶﻧﻔﹶﻊ ﺍﻟﹾﺄﹶﻏﹾﺬِﻳﺔِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﻭﺃﹶﻧﻔﹶﻊ ﺍﻟﹾﺄﹶﺩﻭِﻳﺔِ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ٢٧٩ ............................................. ﺍﻟﹾﻌﺮﺵ ﻭﺍﻟﹾﻜﹸﺮﺳِﻲ٢٨١ ...................................... ................................ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺴﺘﻐﻦٍ ﻋﻦِ ﺍﻟﹾﻌﺮﺵِ ٢٨٥ ........................................................... ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺴﺘﻐﻦٍ ﻋﻦِ ﺍﻟﹾﻌﺮﺵِ ﻣﺤِﻴﻂﹲ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻭﻓﹶﻮﻗﹶﻪ٢٨٥ ............................... ﺑﺤﺚﹸ ﺍﻟﹾﻔﹶﻮﻗِﻴﺔِ ٢٨٨ .................................................................... ﺍﻟﻨﺼﻮﺹ ﺍﻟﹾﻮﺍﺭِﺩﺓﹸ ﺍﻟﹾﻤﺘﻨﻮﻋﺔﹸ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻌﻠﹸﻮ٢٩١ ........................................... ﻛﹶﻠﹶﺎﻡ ﺍﻟﺴﻠﹶﻒِ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺻِﻔﹶﺔِ ﺍﻟﹾﻌﻠﹸﻮ٢٩٥ .................................................. ﺛﹸﺒﻮﺕ ﻋﻠﹸﻮ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ﻣِﻦ ﻭﺟﻮﻩٍ ٢٩٨ ............................................ ﺧﻄﹶﺄﹸ ﻣﻦ ﻇﹶﻦ ﺃﹶﻥﱠ ﺍﻟﺴﻤﺎﺀَ ﻗِﺒﻠﹶﺔﹸ ﺍﻟﺪﻋﺎﺀِ ٢٩٩ ................................................. ﺍﺗﺨﺬﹶ ﺍﻟﻠﱠﻪ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻠﹰﺎ ٣٠١ ................................. ................................ ﺍﺗﺨﺬﹶ ﺍﻟﻠﱠﻪ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻠﹰﺎ ﻭﻛﹶﻠﱠﻢ ﻣﻮﺳﻰ ﺗﻜﹾﻠِﻴﻤﺎ ٣٠١ ......................................... ﻣﺤﺒﺔﹸ ﺍﻟﻠﱠﻪِ ﻭﺧﻠﱠﺘﻪ ﻛﹶﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ﺳﺒﺤﺎﻧﻪ٣٠٢ ............................................... ﺍﻟﹾﺨِﻠﱠﺔﹸ ﺃﹶﺧﺺ ﻣِﻦ ﺍﻟﹾﻤﺤﺒﺔِ ٣٠٣ ........................................................... ﺍﻟﹾﺠﻮﺍﺏ ﻋﻤﺎ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ﺍﻟﹾﺈِﺑﺮﺍﻫِﻴﻤِﻴﺔِ ﻣِﻦ ﺇِﺷﻜﹶﺎﻝٍ ﻣﺘﻮﻫﻢٍ ٣٠٤ ................................ ﻣﺎ ﺧﺺ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺑﻴﺖ ﺇِﺑﺮﺍﻫِﻴﻢ ﻣِﻦ ﺍﻟﹾﺨﺼﺎﺋِﺺِ ٣٠٤ ......................................... ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﹾ ﻤﻨﺰﻟﹶﺔِ ﻭﺍﻟﹾﻤﺮﺳﻠِﲔ٣٠٥ ................................................. ﻭﺟﻮﺏ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﹾﻤﻨﺰﻟﹶﺔِ ﻭﺍﻟﹾﻤﺮﺳﻠِﲔ٣٠٥ .................................. ﺇِﻧﻜﹶﺎﺭ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ﻟِﺤﻘِﻴﻘﹶﺔِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﻛﹸﺘﺒِﻪِ ﻭﺭﺳﻠِﻪِ ٣٠٦ ..................................... ٦٦١
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹸﺻﻮﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺍﻟﹾﺨﻤﺴﺔِ ٣٠٧ ........................................................... ﺃﹸﺻﻮﻝﹸ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﺗﺎﺑِﻌﺔﹲ ﻟِﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ٣٠٧ .......................................... ﺃﹶﺻﻨﺎﻑ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺗﻨﻮﻉ ﺃﹶﻋﻤﺎﻟِﻬِﻢ ﺍﻟﱠﺘِﻲ ﻛﹸﻠﱢﻔﹸﻮﺍ ﺑِﻬﺎ ٣٠٨ ..................................... ﺍﻟﹾﻤﻠﹶﻚ ﺭﺳﻮﻝﹲ ﻣﻨﻔﱢﺬﹲ ﻟِﺄﹶﻣﺮِ ﻣﺮﺳِﻠِﻪِ ٣٠٩ .................................................... ﺁﻳﺎﺕ ﻛﹶﺜِﲑﺓﹲ ﻭﺭﺩﺕ ﻓِﻲ ﺫِﻛﹾﺮِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺃﹶﺻﻨﺎﻓِﻬِﻢ ﻭﻣﺮﺍﺗِﺒِﻬِﻢ٣١٠ ............................. ﻣﺬﹶﺍﻫِﺐ ﺍﻟﻨﺎﺱِ ﻓِﻲ ﺍﻟﹾﻤﻔﹶﺎﺿﻠﹶﺔِ ﺑﻴﻦ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺻﺎﻟِﺤِﻲ ﺍﻟﹾﺒﺸﺮِ ٣١١ ............................. ﻭﺟﻮﺏ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﻤﻦ ﺳﻤﻰ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﻣِﻦ ﺭﺳﻠِﻪِ ﻭﺃﹶﻧﺒِﻴﺎﺋِﻪِ ٣٢٠ ............................. ﺃﹸﻭﻟﹸﻮ ﺍﻟﹾﻌﺰﻡِ ﻣِﻦ ﺍﻟﺮﺳﻞِ ٣٢١ .............................................................. ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﺎ ﺳﻤﻰ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﹾﻤﻨﺰﻟﹶﺔِ ٣٢٢ ............................................. ﺃﹶﻫﻞﹸ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﻣﺴﻠِﻤﻮﻥﹶ ﻣﺆﻣِﻨﻮﻥﹶ ٣٢٤ ............................................................. ﺍﻟﹾﻜﹶﻒ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ ﺍﻟﹾﺒﺎﻃِﻞِ ﻭﺫﹶﻡ ﻋِﻠﹾﻤِﻬِﻢ ﻟِﺄﹶﻧﻬﻢ ﻳﺘﻜﹶﻠﱠﻤﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺈِﻟﹶﻪِ ﺑِﻐﻴﺮِ ﻋِﻠﹾﻢٍ ٣٢٥ .................... ﺍﻟﻨﻬﻲ ﻋﻦِ ﺍﻟﹾﺠِﺪﺍﻝِ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ٣٢٦ ............................. ................................ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ ﺑِﺎﻟﺘﻜﹾﻔِﲑِ ﺑِﻜﹸﻞﱢ ﺫﹶﻧﺐٍ ٣٢٩ ............................................... ﻟﹶﺎ ﻳﺠﻮﺯ ﺗﻜﹾﻔِﲑ ﺍﻟﹾﻤﺴﻠِﻢِ ﺑِﺬﹶﻧﺐٍ ﻟﹶﻢ ﻳﺴﺘﺤِﻠﱠﻪ٣٢٩ ............................................ ﻣِﻦ ﺃﹶﻋﻈﹶﻢِ ﺍﻟﹾﺒﻐﻲِ ﺃﹶﻥﹾ ﻳﺸﻬﺪ ﻋﻠﹶﻰ ﻣﻌﻴﻦٍ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻐﻔِﺮ ﻟﹶﻪ٣٣١ ................................ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺒِﺪﻉِ ﻳﻜﹶﻔﱢﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﺨﻄﱢﺌﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻜﹶﻔﱢﺮﻭﻥﹶ ٣٣٣ ............. ﺍﻟﹾﻜﹸﻔﹾﺮ ﻧﻮﻋﺎﻥِ ﺍﻋﺘِﻘﹶﺎﺩِﻱ ﻭﻋﻤﻠِﻲ٣٣٦ ...................................................... ﻣﺎ ﻳﻨﺒﻐِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻦِ ﺃﹶﻥﹾ ﻳﻌﺘﻘِﺪﻩ٣٤٠ .......................................................... ﻣﺎ ﻳﻨﺒﻐِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻦِ ﺃﹶﻥﹾ ﻳﻌﺘﻘِﺪﻩ ﻓِﻲ ﺣﻖ ﻧﻔﹾﺴِﻪِ ﻭﻓِﻲ ﺣﻖ ﻏﹶﻴﺮِﻩِ ٣٤٠ ......................... ﻣﻦ ﺭﺟﺎ ﺷﻴﺌﹰﺎ ﺍﺳﺘﻠﹾﺰﻡ ﺭﺟﺎﺅﻩ ﺃﹸﻣﻮﺭﺍ ٣٤١ .................................................. ﺳﻘﹸﻮﻁﹸ ﺍﻟﹾﻌﻘﹸﻮﺑﺔِ ﻋﻦِ ﺍﻟﹾﻤﺴِﻲﺀِ ﺑِﺄﹶﺣﺪ ﻋﺸﺮ ﺳﺒﺒﺎ ٣٤٢ ......................................... ﺍﻟﹾﺠﻤﻊ ﺑﻴﻦ ﺍﻟﹾﺨﻮﻑِ ﻭﺍﻟﺮﺟﺎﺀِ ٣٤٦ ............................. ................................ ﻣﺎ ﻳﻘﹶﻊ ﻋﻠﹶﻴﻪِ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ٣٤٨ ................................................................. ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻴﻤﺎ ﻳﻘﹶﻊ ﻋﻠﹶﻴﻪِ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ٣٤٨ ................................................. ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﺑﻴﻦ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺄﹶﺋِﻤﺔِ ﻓِﻴﻤﺎ ﻳﻘﹶﻊ ﻋﻠﹶﻴﻪِ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﺧﺘِﻠﹶﺎﻑ ﺻﻮﺭِﻱ٣٥٠ ........ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺇِﺟﻤﺎﻟﹰﺎ ﻭﺗﻔﹾﺼِﻴﻠﹰﺎ ٣٥٣ .............................................. ﺍﻟﻨﺰﺍﻉ ﻓِﻲ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻧﻘﹾﺼﺎﻧِﻪِ ﻟﹶﻔﹾﻈِﻲ٣٥٤ .............................................. ﺃﹶﺩِﻟﱠﺔﹸ ﺃﹶﺻﺤﺎﺏِ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ٣٥٥ ........................................................... ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﺪﺍﻟﱠﺔﹸ ﻋﻠﹶﻰ ﺩﺧﻮﻝِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﳝﺎﻥِ ٣٥٨ ............................... ٦٦٢
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺃﹶﺩِﻟﱠﺔﹸ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻋﻠﹶﻰ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻧﻘﹾﺼﺎﻧِﻪِ ٣٦٠ ....................................... ﻧﻘﹸﻮﻝﹸ ﺍﻟﺼﺤﺎﺑﺔِ ﻓِﻲ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻧﻘﹾﺼﺎﻧِﻪِ ٣٦٣ ............................................ ﺍﻟﺪﻳﻦ ﻳﻨﺘﻈِﻢ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻭﺍﻟﹾﺈِﺣﺴﺎﻥﹶ ٣٦٧ .............................................. ﺃﹶﻗﹾﻮﺍﻝﹸ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ٣٦٨ ................................................. ﺣﺎﻟﹶﺔﹸ ﺍﻗﹾﺘِﺮﺍﻥِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﻏﹶﻴﺮ ﺣﺎﻟﹶﺔِ ﺇِﻓﹾﺮﺍﺩِ ﺃﹶﺣﺪِﻫِﻤﺎ ﻋﻦِ ﺍﻟﹾﺂﺧﺮِ ٣٦٩ ......................... ﺃﹶﻗﹾﻮﺍﻝﹸ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ٣٧٣ .......................................... ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻟﹶﺎ ﻳﻌﺪِﻟﹸﻮﻥﹶ ﻋﻦِ ﺍﻟﻨﺺ ﺍﻟﺼﺤِﻴﺢِ ٣٧٧ ............................................ ﺧﺒﺮ ﺍﻟﹾﻮﺍﺣِﺪِ ﺇِﺫﹶﺍ ﺗﻠﹶﻘﱠﺘﻪ ﺍﻟﹾﺄﹸﻣﺔﹸ ﺑِﺎﻟﹾﻘﹶﺒﻮﻝِ ﻳﻔِﻴﺪ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﻴﻘِﻴﻨِﻲ٣٧٩ .................................. ﺍﻟﺴﻨﺔﹸ ﻧﻮﻋﺎﻥِ ﺷﺮﻉ ﺍﺑﺘِﺪﺍﺋِﻲ ﻭﺑﻴﺎﻥﹲ ﻟِﻤﺎ ﺷﺮﻋﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ٣٨٢ .............................. ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﺮﺣﻤﻦِ ٣٨٢ ........................................ ................................ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ﻛﹸﻠﱡﻬﻢ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﺮﺣﻤﻦِ ٣٨٢ ..................................................... ﺗﻔﹾﺴِﲑ ﻣﻌﻨﻰ ﺍﻟﹾﻮﻟﹶﺎﻳﺔِ ٣٨٤ ................................................................ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻜﹶﺎﻣِﻠﹸﻮﻥﹶ ٣٨٦ ............................................................... ﺃﹶﻛﹾﺮﻡ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ٣٨٧ ................................. ................................ ﺍﻟﹾﺈِﳝﺎﻥﹸ ٣٨٨ .............................................. ................................ ﺃﹶﺭﻛﹶﺎﻥﹸ ﺍﻟﹾﺈِﳝﺎﻥِ٣٨٨ ..................................................................... ﻟﹶﺎ ﻳﺜﹾﺒﺖ ﺣﻜﹾﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﻌﻤﻞِ ﻣﻊ ﺍﻟﺘﺼﺪِﻳﻖِ ٣٩٠ ......................................... ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩِ ﻭﺷﺮﻩِ ٣٩٣ .......................................................... ﻟﹶﺎ ﻳﺨﻠﹸﻖ ﺍﻟﻠﱠﻪ ﺷﺮﺍ ﻣﺤﻀﺎ ٣٩٥ ........................................................... ﺃﹶﻧﻔﹶﻊ ﺍﻟﺪﻋﺎﺀِ ﺩﻋﺎﺀُ ﺍﻟﹾﻔﹶﺎﺗِﺤﺔِ ٣٩٦ .......................................................... ﺗﺤﻘِﻴﻖ ﺗﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﻭﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ٣٩٨ ..................................................... ﻭﺟﻮﺏ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺠﻤِﻴﻊِ ﺍﻟﺮﺳﻞِ ٣٩٩ ............................................................ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ٤٠٠ .......................................................................... ﺍﻟﹾﻌﺼﺎﺓﹸ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻟﹶﺎ ﻳﺨﻠﱠﺪﻭﻥﹶ ﻓِﻲ ﺍﻟﻨﺎﺭِ ﺇِﺫﹶﺍ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻣﻮﺣﺪﻭﻥﹶ ٤٠٠ .................... ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﺗﺤﺪِﻳﺪِ ﺍﻟﹾﻜﹶﺒِﲑﺓِ٤٠١ .................................................. ﺍﻟﺼﻠﹶﺎﺓﹸ ﺧﻠﹾﻒ ﻛﹸﻞﱢ ﺑﺮ ﻭﻓﹶﺎﺟِﺮٍ ٤٠٥ ............................. ................................ ﺟﻮﺍﺯ ﺍﻟﺼﻠﹶﺎﺓِ ﺧ ﹾﻠﻒ ﻛﹸﻞﱢ ﺑﺮ ﻭﻓﹶﺎﺟِﺮٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ٤٠٥ ..................................... ﺍﻟﺼﻠﹶﺎﺓﹸ ﺧﻠﹶﻒ ﻣﺴﺘﻮﺭِ ﺍﻟﹾﺤﺎﻝِ ٤٠٦ ........................................................ ﺍﻟﺼﻠﹶﺎﺓﹸ ﺧﻠﹾﻒ ﺍﻟﹾﻤﺒﺘﺪﻉِ ﻭﺍﻟﹾﻔﹶﺎﺳِﻖِ ٤٠٦ ..................................................... ٦٦٣
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﻤﻄﹶﺎﻋﻮﻥﹶ ﻓِﻲ ﻣﻮﺍﺿِﻊِ ﺍﻟِﺎﺟﺘِﻬﺎﺩِ ٤٠٨ ..................................................... ﻟﹶﺎ ﻳﻘﹾﻄﹶﻊ ﻟِﺄﹶﺣﺪٍ ﻣﻌﻴﻦٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﺑِﺠﻨﺔٍ ﻭﻟﹶﺎ ﻧﺎﺭٍ ﺇِﻟﱠﺎ ﺑِﻨﺺ٤١٠ ....................................... ﻟﹶﺎ ﻧﺸﻬﺪ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﺑِﺎﻟﹾﻜﹸﻔﹾﺮِ ﻣﺎ ﻟﹶﻢ ﻳﻈﹾﻬﺮ ﻣِﻨﻪ ﺫﹶﻟِﻚ٤١١ .................................. ﻭﺟﻮﺏ ﻃﹶﺎﻋﺔِ ﻭﻟِﻲ ﺍﻟﹾﺄﹶﻣﺮِ ﺇِﻟﱠﺎ ﻓِﻲ ﻣﻌﺼِﻴﺔٍ ٤١٢ ..................................................... ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺎﺗﺒﺎﻉِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ٤١٥ ............................. ................................ ﺣﺐ ﺃﹶﻫﻞِ ﺍﻟﹾﻌﺪﻝِ ﻣِﻦ ﻛﹶﻤﺎﻝِ ﺍﻟﹾﺈِﳝﺎﻥِ ٤١٧ ......................................................... ﻣﺎ ﺍﺷﺘﺒﻪ ﻋﻠﹶﻴﻨﺎ ﻋِﻠﹾﻤﻪ ﻧﻜِﻠﹸﻪ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ٤١٩ ......................................................... ﺍﻟﹾﻤﺴﺢ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻔﱠﻴﻦِ ﻓِﻲ ﺍﻟﺴﻔﹾﺮِ ﻭﺍﻟﹾﺤﻀﺮِ ٤٢١ .................................................... ﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﺠِﻬﺎﺩ ﻣﺎﺿِﻴﺎﻥِ ﺇِﻟﹶﻰ ﻗِﻴﺎﻡِ ﺍﻟﺴﺎﻋﺔِ ٤٢٢ .................................................... ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﺍﻟﹾﻜِﺮﺍﻡِ ﺍﻟﹾﻜﹶﺎﺗِﺒِﲔ٤٢٤ .......................................................... ﻣﻠﹶﻚ ﺍﻟﹾﻤﻮﺕِ ٤٢٦ ......................................... ................................ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﻠﹶﻚِ ﺍﻟﹾﻤﻮﺕِ ٤٢٦ .............................................................. ﺣﻘِﻴﻘﹶﺔﹸ ﺍﻟﻨﻔﹾﺲِ ﻭﺍﻟﺮﻭﺡِ ٤٢٧ ............................................................. ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻧﻮﻋﺎﻥِ ٤٢٨ ..................................................... ﻣﺎﻫِﻴﺔﹸ ﺍﻟﺮﻭﺡِ ٤٣٠ ..................................................................... ﺍﻟﹾﺄﹶﺩِﻟﱠﺔﹸ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻨﻔﹾﺲ ﺟِﺴﻢ ﻣﺨﺎﻟِﻒ ﺑِﺎﻟﹾﻤﺎﻫِﻴﺔِ ﻟِﻠﹾﺠِﺴﻢِ ﺍﻟﹾﻤﺤﺴﻮﺱِ ٤٣٠ ....................... ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﻨﻔﹾﺲِ ﻭﺍﻟﺮﻭﺡِ ٤٣٢ ................................................ ﺍﻟﻨﻔﹾﺲ ﻭﺍﺣِﺪﺓﹲ ﻭﻟﹶﻬﺎ ﺻِﻔﹶﺎﺕ٤٣٤ ........................................................ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﻣﻮﺕِ ﺍﻟﺮﻭﺡِ ٤٣٤ ......................................................... ﻋﺬﹶﺍﺏ ﺍﻟﹾﻘﹶﺒﺮِ ﻭﻧﻌِﻴﻤﻪ٤٣٥ .................................................................... ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻌﺬﹶﺍﺏِ ﺍﻟﹾﻘﹶﺒﺮِ ﻭﻧﻌِﻴﻤِﻪِ ٤٣٥ ......................................................... ﺗﻌﻠﱡﻘﹶﺎﺕ ﺍﻟﺮﻭﺡِ ﺑِﺎﻟﹾﺒﺪﻥِ ٤٣٩ ............................................................. ﺍﻟﺴﺆﺍﻝﹸ ﻓِﻲ ﺍﻟﹾﻘﹶﺒﺮِ ﻟِﻠﺮﻭﺡِ ﻭﺍﻟﹾﺠﺴﺪِ ٤٤٠ ................................................... ﺍﻟﺪﻭﺭ ﺛﹶﻠﹶﺎﺛﹶﺔﹲ ﻭﻟِﻜﹸﻞﱢ ﺩﺍﺭٍ ﺃﹶﺣﻜﹶﺎﻡ٤٤٢ ....................................................... ﺳﺆﺍﻝﹸ ﻣﻨﻜﹶﺮٍ ﻭﻧﻜِﲑٍ ٤٤٣ ................................ ................................ ﻋﺬﹶﺍﺏ ﺍﻟﹾﻘﹶﺒﺮِ ﻧﻮﻋﺎﻥِ٤٤٣ ................................................................ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﻣﺴﺘﻘﹶﺮ ﺍﻟﹾﺄﹶﺭﻭﺍﺡِ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ ٤٤٤ ............................................ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤﻌﺎﺩِ ٤٤٧ ........................................ ................................ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﺒﻌﺚِ ﻭﺍﻟﹾﺠﺰﺍﺀِ ٤٤٧ ............................................................ ٦٦٤
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻌﺮﺽِ ﻭﺍﻟﹾﺤِﺴﺎﺏِ ٤٥٨ ......................................................... ﻣﻌﻨﻰ ﺍﻟﹾﻮﺭﻭﺩِ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ " ﻭﺇِﻥﹾ ﻣِﻨﻜﹸﻢ ﺇِﻟﱠﺎ ﻭﺍﺭِﺩﻫﺎ " ٤٦٣ ................................. ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻤِﻴﺰﺍﻥِ ﻭﺣﻘِﻴﻘﹶﺘﻪ٤٦٥ ........................................................... ﺍﻟﹾﺠﻨﺔﹸ ﻭﺍﻟﻨﺎﺭ ﻣﺨﻠﹸﻮﻗﹶﺘﺎﻥِ ﻭﻫﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥِ ﺍﻟﹾﺂﻥﹶ ٤٦٨ ................................................ ﺍﻟﹾﺠﻨﺔﹸ ﻭﺍﻟﻨﺎﺭ ﻣﺨﻠﹸﻮﻗﹶﺘﺎﻥِ ﻭﻫﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥِ ﺍﻟﹾﺂﻥﹶ ﻭﻟﹶﺎ ﺗﻔﹾﻨﻴﺎﻥِ ﺃﹶﺑﺪﺍ ٤٦٨ ........................... ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝﹸ ﻓِﻲ ﺃﹶﺑﺪِﻳﺔِ ﺍﻟﻨﺎﺭِ ٤٧٧ ............................................................. ﻟﹶﺎ ﻣﻮﺟﻮﺩ ﺇِﻟﱠﺎ ﺑِﺈِﳚﺎﺩِ ﺍﻟﻠﱠﻪِ٤٨٢ ............................................................ ﺍﻟِﺎﺳﺘِﻄﹶﺎﻋﺔﹸ ﺗﻜﹸﻮﻥﹸ ﻣﻊ ﺍﻟﹾﻔِﻌﻞِ ﻭﻗﹶﺒﻠِﻪِ ٤٨٤ .......................................................... ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﹾﻌِﺒﺎﺩِ ٤٨٩ .......................................... ................................ ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﹾﻌِﺒﺎﺩِ ﺧﻠﹾﻖ ﺍﻟﻠﱠﻪِ ﻭﻫﻢ ﻓﹶﺎﻋِﻠﹸﻮﻥﹶ ﻟﹶﻬﺎ ﺣﻘِﻴﻘﹶﺔﹰ ٤٨٩ ........................................ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﺠﺒﺮِﻳﺔِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ٤٩١ ......................................... ﻟﹶﺎ ﻳﺪﺧﻞﹸ ﻓِﻲ ﻋﻤﻮﻡِ " ﻛﹸﻞﱢ " ﺇِﻟﱠﺎ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕ٤٩٣ .......................................... ﺍﻟﹾﻌﺒﺪ ﻓﹶﺎﻋِﻞﹲ ﻟِﻔِﻌﻠِﻪِ ﺣﻘِﻴﻘﹶﺔﹰ ﻭﻟﹶﻜِﻦ ﻣﺨﻠﹸﻮﻕ ﻟِﻠﱠﻪِ ٤٩٩ ........................................... ﻟﹶﺎ ﻳﻮﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﺎﻟﹾﺈِﺟﺒﺎﺭِ ٤٩٩ ............................................................ ﺍﻟﺘﻜﹾﻠِﻴﻒ ﺑِﺤﺴﺐِ ﺍﻟﻄﱠﺎﻗﹶﺔِ ٥٠٠ ........................................................... ﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﻘﹶﻀﺎﺀِ ﺍﻟﺸﺮﻋِﻲ ﻭﺍﻟﹾﻘﹶﻀﺎﺀِ ﺍﻟﹾﻜﹶﻮﻧِﻲ٥٠٤ ......................................... ﻛﹶﺘﺐ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺍﻟﺮﺣﻤﺔﹶ ٥٠٧ ....................................................... ﺍﻟﹾﺄﹶﻣﻮﺍﺕ ﻳﻨﺘﻔِﻌﻮﻥﹶ ﻣِﻦ ﺳﻌﻲِ ﺍﻟﹾﺄﹶﺣﻴﺎﺀِ ٥١٢ ........................................................ ﺍﻧﺘِﻔﹶﺎﻉ ﺍﻟﹾﺄﹶﻣﻮﺍﺕِ ﻣِﻦ ﺳﻌﻲِ ﺍﻟﹾﺄﹶﺣﻴﺎﺀِ ٥١٢ ................................................... ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ " ﻭﺃﹶﻥﹾ ﻟﹶﻴﺲ ﻟِﻠﹾﺈِﻧﺴﺎﻥِ ﺇِﻟﱠﺎ ﻣﺎ ﺳﻌﻰ " ٥١٦ ................................... ﺍﻟِﺎﺳﺘِﺌﹾﺠﺎﺭ ﻋﻠﹶﻰ ﺗِﻠﹶﺎﻭﺓِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺇِﻫﺪﺍﺋِﻪِ ﻟِﻠﹾﻤﻴﺖِ ٥١٨ ......................................... ﻗِﺮﺍﺀَﺓﹸ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺇِﻫﺪﺍﺅﻫﺎ ﻟِﻠﹾﻤﻴﺖِ ﺑِﻐﻴﺮِ ﺃﹸﺟﺮﺓٍ ٥١٩ ............................................ ﺍﺧﺘِﻠﹶﺎﻑ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﻓِﻲ ﺣﻜﹾﻢِ ﻗِﺮﺍﺀَﺓِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻋِﻨﺪ ﺍﻟﹾﻘﹸﺒﻮﺭِ ٥٢٠ .................................... ﺍﺳﺘِﺠﺎﺑﺔﹸ ﺍﻟﻠﱠﻪِ ﺍﻟﺪﻋﺎﺀَ ٥٢٠ .................................................................... ﺍﺳﺘِﺠﺎﺑﺔﹸ ﺍﻟﻠﱠﻪِ ﺩﻋﺎﺀَ ﻋﺒﺪِﻩِ ٥٢٠ ........................................................... ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﻣﻦ ﻳﺰﻋﻢ ﻋﺪﻡ ﻓﹶﺎﺋِﺪﺓِ ﺍﻟﺪﻋﺎﺀِ ٥٢٢ ............................................... ﺑﻴﺎﻥﹸ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﺃﹶﻥﱠ ﺍﻟﺪﺍﻋِﻲ ﻗﹶﺪ ﻟﹶﺎ ﻳﻌﻄﹶﻰ ﺷﻴﺌﹰﺎ ﺃﹶﻭ ﻳﻌﻄﹶﻰ ﻏﹶﻴﺮ ﻣﺎ ﺳﺄﹶﻝﹶ ٥٢٣ ........................ ﻏﹶﻀﺐ ﺍﻟﻠﱠﻪِ ﻭﺭِﺿﺎﻩ٥٢٦ .................................... ................................ ﺍﻟﱠﺜﻨﺎﺀُ ﻋﻠﹶﻰ ﺍﻟﺼﺤﺎﺑﺔِ ٥٣٠ .................................... ................................ ٦٦٥
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﻣﺎ ﻭﺭﺩ ﻣِﻦ ﺍﻟﻨﺼﻮﺹِ ﻓِﻲ ﺍﻟﺜﱠﻨﺎﺀِ ﻋﻠﹶﻰ ﺍﻟﺼﺤﺎﺑﺔِ ٥٣٠ ......................................... ﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟﺘﺒﺮﺅ ﻣِﻦ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ٥٣٤ ................................................ ﺛﹸﺒﻮﺕ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔِ ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑِﺎﻟﻨﺺ٥٣٦ ......................................... ﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﻤﺮ ﺍﻟﹾﻔﹶﺎﺭﻭﻕِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ٥٤٢ ........................................................ ﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﺜﹾﻤﺎﻥﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ٥٤٣ ............................................................. ﺧِﻠﹶﺎﻓﹶﺔﹸ ﻋﻠِﻲ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻭﻓﹶﻀﺎﺋِﻠﹸﻪ٥٤٧ ............................................. ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀُ ﺍﻟﹾﺄﹶﺭﺑﻌﺔﹸ ﻫﻢ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀُ ﺍﻟﺮﺍﺷِﺪﻭﻥﹶ ٥٥١ ...................................................... ﺍﻟﹾﻤﺒﺸﺮﻭﻥﹶ ﺑِﺎﻟﹾﺠﻨﺔِ ٥٥٢ ...................................... ................................ ﺍﻟﹾﻌﺸﺮﺓﹸ ﺍﻟﹾﻤﺒﺸﺮﻭﻥﹶ ﺑِﺎﻟﹾﺠﻨﺔِ ٥٥٢ .......................................................... ﺍﻟِﺎﺗﻔﹶﺎﻕ ﻋﻠﹶﻰ ﺗﻌﻈِﻴﻢِ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻌﺸﺮﺓِ ٥٥٦ ................................................... ﺍﻟﹾﺄﹶﺋِﻤﺔﹸ ﺍﻟِﺎﺛﹾﻨﺎ ﻋﺸﺮ ﻋِﻨﺪ ﺍﻟﹾﺈِﻣﺎﻣِﻴﺔِ ٥٥٧ ...................................................... ﺃﹶﺻﻞﹸ ﺍﻟﺮﻓﹾﺾِ ﺃﹶﺣﺪﺛﹶﻪ ﻣﻨﺎﻓِﻖ ﺯِﻧﺪِﻳﻖ٥٥٨ ......................................................... ﻭﺟﻮﺏ ﻣﻮﺍﻟﹶﺎﺓِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻭﺑِﺨﺎﺻﺔٍ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ٥٦٠ ................................................. ﻟﹶﺎ ﻳﻔﹶﻀﻞﹸ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀُ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ٥٦١ ............................. ................................ ﻟﹶﺎ ﻳﻔﹶﻀﻞﹸ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻋﻠﹶﻰ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ٥٦١ ....................................... ﻛﹸﻔﹾﺮ ﺍﺑﻦِ ﻋﺮﺑِﻲ ﻭﺃﹶﻣﺜﹶﺎﻟِﻪِ٥٦٣ ............................................................. ﻛﹶﺮﺍﻣﺎﺕ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ٥٦٤ ...................................................................... ﺛﹸﺒﻮﺕ ﻛﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ٥٦٤ ............................................................ ﺍﻟﹾﻤﺤﻤﻮﺩ ﻣِﻦ ﺍﻟﹾﺨﻮﺍﺭِﻕِ ﻭﺍﻟﹾﻤﺬﹾﻣﻮﻡ ﻭﺍﻟﹾﻤﺒﺎﺡ٥٦٥ ........................................... ﻛﹶﻠِﻤﺎﺕ ﺍﻟﻠﱠﻪِ ﻧﻮﻋﺎﻥِ ﻛﹶﻮﻧِﻴﺔﹲ ﻭﺩِﻳﻨِﻴﺔﹲ ٥٦٧ ................................................... ﺍﻟﹾﺨﻮﺍﺭِﻕ ﺍﻟﻨﺎﻓِﻌﺔﹸ ﺗﺎﺑِﻌﺔﹲ ﻟِﻠﺪﻳﻦِ ﺧﺎﺩِﻣﺔﹲ ﻟﹶﻪ٥٦٨ ............................................... ﺃﹶﻧﻮﺍﻉ ﺍﻟﹾﻔِﺮﺍﺳﺔِ ٥٧٠ .................................................................... ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﺷﺮﺍﻁِ ﺍﻟﺴﺎﻋﺔِ ٥٧١ .................................. ................................ ﺍﻟﹾﻜﹶﺎﻫِﻦ ﻭﺍﻟﹾﻌﺮﺍﻑ٥٧٤ ...................................... ................................ ﻛﹶﺬﹶﺏ ﺍﻟﹾﻜﹶﺎﻫِﻦ ﻭﺍﻟﹾﻌﺮﺍﻑ٥٧٤ ........................................................... ﺍﻟﺘﻨﺎﺯﻉ ﻓِﻲ ﺣﻘِﻴﻘﹶﺔِ ﺍﻟﺴﺤﺮِ ﻭﺃﹶﻧﻮﺍﻋِﻪِ ٥٧٩ .................................................. ﺍﻋﺘِﻘﹶﺎﺩ ﺍﻟﹾﻮِﻟﹶﺎﻳﺔِ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺒﻠﹾﻪِ ﺑِﺪﻋﺔﹲ ﻭﺿﻠﹶﺎﻝﹲ ٥٨٢ ........................................... ﺗﺒﺪِﻳﻊ ﻣﻦ ﻳﺼﻌﻖ ﻋِﻨﺪ ﺳﻤﺎﻉِ ﺍﻟﹾﺄﹶﻧﻐﺎﻡِ ﺍﻟﹾﺤﺴﻨﺔِ ٥٨٤ .......................................... ﺍﻟﹾﺠﻤﺎﻋﺔﹸ ﺣﻖ٥٨٦ ......................................... ................................ ٦٦٦
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﻟﹾﺠﻤﺎﻋﺔﹸ ﺣﻖ ﻭﺍﻟﹾﻔﹸﺮﻗﹶﺔﹸ ﺯﻳﻎﹲ٥٨٦ .......................................................... ﻭﺟﻮﺏ ﺭﺩ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﺍﻟﹾﻤﺘﻨﺎﺯﻉِ ﻓِﻴﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ ٥٨٨ ................................... ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻧﻮﻋﺎﻥِ ﺍﺧﺘِﻠﹶﺎﻑ ﺗﻨﻮﻉٍ ﻭﺍﺧﺘِﻠﹶﺎﻑ ﺗﻀﺎﺩ٥٨٩ ...................................... ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ٥٩٢ ............................................................. ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻫﻮ ﺩِﻳﻦ ﺍﻟﻠﱠﻪِ ٥٩٤ .................................... ................................ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﻫﻮ ﺩِﻳﻦ ﺍﻟﻠﱠﻪِ ﻭﻫﻮ ﻭﺍﺣِﺪ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﺍﻟﺴﻤﺎﺀِ٥٩٤ ................................... ﺳﻬﻮﻟﹶﺔﹸ ﺗﻌﻠﱡﻢِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ٥٩٥ ............................................................... ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﹾﻐﻠﹸﻮ ﻭﺍﻟﺘﻘﹾﺼِﲑِ ٥٩٦ ........................................................... ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﺘﺸﺒِﻴﻪِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ٥٩٧ ......................................................... ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﹾﺠﺒﺮِ ﻭﺍﻟﹾﻘﹶﺪﺭِ ٥٩٨ ............................................................ ﻭﻫﻮ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻣﻦِ ﻭﺍﻟﹾﻴﺄﹾﺱِ ٥٩٨ ............................................................ ﺍﻟﹾﺒﺮﺍﺀَﺓﹸ ﻣِﻦ ﺍﻟﹾﻔِﺮﻕِ ﺍﻟﻀﺎﻟﱠﺔِ ٥٩٨ ........................................................... ﺃﹸﺻﻮﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺍﻟﹾﺨﻤﺴﺔﹸ ٥٩٨ ........................................................... ﺍﻟﹾﺠﻬﻤِﻴﺔﹸ ﻭﺃﹶﺻﻞﹸ ﻣﺬﹾﻫﺒِﻬِﻢ٦٠٠ ........................................................... ﺍﻟﹾﺠﺒﺮِﻳﺔﹸ ﻭﺃﹶﺻﻞﹸ ﻗﹶﻮﻟِﻬِﻢ٦٠٢ ............................................................. ﺳﺒﺐ ﺍﻟﻀﻠﹶﺎﻝِ ﺍﻟﹾﻌﺪﻭﻝﹸ ﻋﻦِ ﺍﻟﺼﺮﺍﻁِ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢِ ﺍﻟﱠﺬِﻱ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺑِﺎﺗﺒﺎﻋِﻪِ ٦٠٥ ...................... ﻟِﻔِﺮﻕِ ﺍﻟﻀﻠﹶﺎﻝِ ﻃﹶﺮِﻳﻘﹶﺘﺎﻥِ ﻓِﻲ ﺍﻟﹾﻮﺣﻲِ ٦٠٦ ................................................... ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ٦٠٩ ........................................................................ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ٦٤٠ ...................................................................... ﺍﻟﻔﻬﺮﺱ ٦٥٧ ............................................. ................................
٦٦٧