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  • 1. ‫‪  ‬‬ ‫‪‬‬ ‫ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫ﻗﺮأﻩ وﻋﻠﻖ ﻋﻠﻴﻪ‬ ‫اﻟﺪآﺘﻮر/ ﻳﺤﻴﻰ ﻣﺮاد‬
  • 2. ‫ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‬ ‫א‬ ‫א‬ ‫א‬ ‫.‬ ‫אא‬ ‫א‬ ‫)ﻋـﱪ ﺍﻻﻧﱰﻧـﺖ ﺃﻭ‬ ‫א‬ ‫אא‬ ‫ﻟﻠﻤﻜﺘﺒــﺎﺕ ﺍﻻﻟﻜﱰﻭﻧﻴــﺔ ﺃﻭ ﺍﻷﻗــﺮﺍﺹ ﺍﳌﺪﳎــﺔ ﺃﻭ ﺍﻯ‬ ‫א‬ ‫ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ (‬ ‫א‬ ‫א‬ ‫.‬ ‫.‬ ‫א א‬
  • 3. ‫ﺍﻟﻔﻬﺮﺱ ١٣‬ ‫ﺍﻟﻔﻬﺮﺱ‬ ‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿـﻮﻉ‬ ‫٣‬ ‫ﺍﳌﻘﺪﻣـﺔ‬ ‫٤‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻓﻴﻤﺎ ﺍﺩﻋﻮﻩ ﻣﻦ ﺗﻌﺎﺭﺽ ﺁﻯ ﺍﻟﻘﺮﺁﻥ‬ ‫٤‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‬ ‫٤‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫٥‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫٥‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‬ ‫٦‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‬ ‫٦‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‬ ‫٧‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ‬ ‫٨‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ‬ ‫٨‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ‬ ‫٩‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﺎﺷﺮﺓ‬ ‫٠١‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮ‬ ‫٠١‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮ‬ ‫٠١‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮ‬ ‫١١‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮ‬
  • 4. ‫ﺍﻟﻔﻬﺮﺱ‬ ‫٢٣‬ ‫١١‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮ‬ ‫١١‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮ‬ ‫٢١‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮ‬ ‫٢١‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ‬ ‫٤١‬ ‫ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ‬ ‫٥١‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺩﻋﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﷲ ﺃﻭ ﻏﲑﻩ‬ ‫٧١‬ ‫ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻴﺎ ﻭﻟﻴﺲ ﲟﺨﻠﻮﻕ‬ ‫ﹰ‬ ‫٧١‬ ‫ﺍﻟﻔﺮﻕ ﺑﲔ ﻗﻮﻝ ﺍﻟﺮﲪﻦ ﻭﻣﺎ ﻛﺎﻥ ﺑﻘﻮﻟﻪ‬ ‫٩١‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ: ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺭ‪‬ﻢ ﳏﺪﺙ‬ ‫١٢‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺣﺘﺞ ﲟﺎ ﺫﻛﺮ ﰱ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫٢٢‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﱎ ﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‬ ‫٢٢‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ﺭﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ ﷲ ﺟﻞ ﺷﺄﻧﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫٣٢‬ ‫ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﷲ ﻛﻠﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫٥٢‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ: )ﺍﻟﺮﺣﻤ ‪ ‬ﻋﻠﹶﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮ‪‬ﻯ( ﻭﺇﺛﺒﺎﺕ ﺍﻟﺒﻴﻨﻮﻧﺔ ﷲ ﺟﻞ ﺷﺄﻧﻪ‬ ‫‪  ‬ﻦ ‪ ِ   ‬‬ ‫٨٢‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺩﻋﻰ ﺃﻥ ﺍﷲ ﰱ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﺳﻢ ﳐﻠﻮﻕ‬ ‫١٣‬ ‫ﺍﶈﺘﻮﻳﺎﺕ‬
  • 5. ‫٣‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﳌﻌﻄﻮﺵ ﰲ ﻛﺘﺎﺑﻪ ﺃﻥ ﺃﺑﺎ ﺍﻟﻐﻨﺎﺋﻢ ﳏﻤﺪ ﺑﻦ‬ ‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻬﺘﺪﻱ، ﺑﺎﷲ ﺃﺟﺎﺯ ﳍﻢ ﺃﻥ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻠﻲ ﺍﻷﺯﺟﻲ،‬ ‫ﺃﺟﺎﺯ ﳍﻢ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻌﺮﻭﻑ ﺑﻐﻼﻡ ﺍﳋﻼﻝ ﺃﺩﺍﺀ، ﻗﺎﻝ: ﺃﺧﱪﱐ ﺍﳋﻀﺮ ﺑﻦ‬ ‫ﺍﳌﺜﲎ ﺍﻟﻜﻨﺪﻱ، ﻗﺎﻝ: ﺃﻧﺒﺄﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ، ﻗﺎﻝ: ﻫﺬﺍ ﻣﺎ‬ ‫ﺃﺧﺮﺟﻪ ﺃﰊ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﺍﳉﻬﻤﻴﺔ ﻓﻴﻤﺎ ﺷﻜﺖ ﻓﻴﻪ ﻣﻦ ﻣﺘﺸﺎﺑﻪ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺗﺄﻭﻟﺘﻪ ﻋﻠﻰ ﻏﲑ ﺗﺄﻭﻳﻠﻪ.‬ ‫ﻗﺎﻝ: ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺿﻲ ﻋﻨﻪ: ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻞ ﰲ ﻛﻞ‬ ‫ﺯﻣﺎﻥ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺮﺳﻞ ﺑﻘﺎﻳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺪﻋﻮﻥ ﻣﻦ ﺿﻞ ﺇﱃ ﺍﳍﺪﻯ، ﻭﻳﺼﱪﻭﻥ ﻣﻨﻬﻢ‬ ‫ﻋﻠﻰ ﺍﻷﺫﻯ، ﳛﻴﻮﻥ ﺑﻜﺘﺎﺏ ﺍﷲ ﺍﳌﻮﺗﻰ، ﻭﻳﺒﺼﺮﻭﻥ ﺑﻨﻮﺭ ﺍﷲ ﺃﻫﻞ ﺍﻟﻌﻤﻰ، ﻓﻜﻢ ﻣﻦ ﻗﺘﻴﻞ‬ ‫ﻹﺑﻠﻴﺲ ﻗﺪ ﺃﺣﻴﻮﻩ، ﻭﻛﻢ ﻣﻦ ﺿﺎﻝ ﺗﺎﺋﻪ ﻗﺪ ﻫﺪﻭﻩ، ﻓﻤﺎ ﺃﺣﺴﻦ ﺃﺛﺮﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺃﻗﺒﺢ‬ ‫ﺃﺛﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﻢ، ﻳﻨﻔﻮﻥ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﲢﺮﻳﻒ ﺍﻟﻐﺎﻟﲔ، ﻭﺍﻧﺘﺤﺎﻝ ﺍﳌﺒﻄﻠﲔ، ﻭﺗﺄﻭﻳﻞ‬ ‫ﺍﳉﺎﻫﻠﲔ ﺍﻟﺬﻳﻦ ﻋﻘﺪﻭﺍ ﺃﻟﻮﻳﺔ ﺍﻟﺒﺪﻋﺔ، ﻭﺃﻃﻠﻘﻮﺍ ﻋﻘﺎﻝ: ﺍﻟﻔﺘﻨﺔ. ﻓﻬﻢ ﳐﺘﻠﻔﻮﻥ ﰲ ﺍﻟﻜﺘﺎﺏ،‬ ‫ﳐﺎﻟﻔﻮﻥ ﻟﻠﻜﺘﺎﺏ، ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﻣﻔﺎﺭﻗﺔ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻟﻮﻥ: ﻋﻠﻰ ﺍﷲ ﻭﰲ ﺍﷲ ﻭﰲ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ﺑﻐﲑ ﻋﻠﻢ، ﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﳌﺘﺸﺎﺑﻪ ﻣﻦ ﺍﻟﻜﻼﻡ، ﻭﳜﺪﻋﻮﻥ ﺟﻬﺎﻝ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﺸﺒﻬﻮﻥ‬ ‫ﻋﻠﻴﻬﻢ، ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﻓﱳ ﺍﳌﻀﻠﲔ.‬
  • 6. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٤‬ ‫ﻟ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻓﻴﻤﺎ ﺍﺩﻋﻮﻩ ﻣﻦ ﺗﻌﺎﺭﺽ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ:‬ ‫ﻗﺎﻝ: ﺃﲪﺪ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ: ‪‬ﻛﻠﻤَﺎ َﻧﻀﺠﺖ ﺟ ﹸﻮﺩﻫﻢ َﺑﺪﹾﻟﻨَﺎﻫﻢ ﺟ ﹸﻮﺩ‪‬ﺍ ﻏﻴﺮﻫَﺎ‬ ‫ﹸ ﱠ ِ َ ْ ‪‬ﻠ ‪ ْ   ْ  ‬ﻠ ﹶ ْ َ‬ ‫ِﻟﻴ ﹸﻭ ﹸﻮﺍ ﺍﹾﻟﻌﺬﹶﺍﺏ‪]‬ﺍﻟﻨﺴﺎﺀ: ٦٥[، ﻗﺎﻟﺖ ﺍﻟﺰﻧﺎﺩﻗﺔ: ﻓﻤﺎ ﺑﺎﻝ ﺟﻠﻮﺩﻫﻢ ﺍﻟﱵ ﻋﺼﺖ ﻗﺪ‬ ‫َﺬ ﻗ َ َ‬ ‫ﺍﺣﺘﺮﻗﺖ ﻭﺃﺑﺪﳍﻢ ﺟﻠﻮﺩﺍ ﻏﲑﻫﺎ؟ ﻓﻼ ﻧﺮﻯ ﺇﻻ ﺃﻥ ﺍﷲ ﻳﻌﺬﺏ ﺟﻠﻮﺩﺍ ﱂ ﺗﺬﻧﺐ ﺣﲔ‬ ‫‪‬‬ ‫‪‬‬ ‫ﻳﻘﻮﻝ: ‪‬ﺑﺪﻟﻨﺎﻫﻢ ﺟﻠﻮﺩﺍ ﻏﲑﻫﺎ‪ ‬ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻣﺘﻨﺎﻗﺾ، ﻓﻘﻠﺖ: ﺇﻥ‬ ‫‪‬‬ ‫ﻗﻮﻝ ﺍﷲ: ‪‬ﺑﺪﻟﻨﺎﻫﻢ ﺟﻠﻮﺩﺍ ﻏﲑﻫﺎ‪ ‬ﻟﻴﺲ ﻳﻌﲏ ﺟﻠﻮﺩﺍ ﻏﲑ ﺟﻠﻮﺩﻫﻢ ﻭﺇﳕﺎ ﻳﻌﲏ ﺑﺪﻟﻨﺎﻫﻢ‬ ‫‪‬‬ ‫‪‬‬ ‫ﺟﻠﻮﺩﺍ ﻏﲑﻫﺎ، ﺗﺒﺪﻳﻠﻬﺎ: ﲡﺪﻳﺪﻫﺎ؛ ﻷﻥ ﺟﻠﻮﺩﻫﻢ ﺇﺫﺍ ﻧﻀﺠﺖ ﺟﺪﺩﻫﺎ ﺍﷲ، ﻭﺫﻟﻚ ﻷﻥ‬ ‫‪‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺧﺎﺹ ﻭﻋﺎﻡ، ﻭﻭﺟﻮﻩ ﻛﺜﲑﺓ، ﻭﺧﻮﺍﻃﺮ ﻳﻌﻠﻤﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ: ‪‬ﻫﺬﹶﺍ َﻳﻮ ‪ ‬ﻻ َﻳﻨﻄ ﹸﻮﻥ ﻭﻻ ‪‬ﺆﺫ ﹸ ﹶﻟﻬﻢ‬ ‫ْﻡ ﹶ ْ ِﻘ ﹶ َ ﹶ ﻳ ْ ﹶﻥ ‪ْ ‬‬ ‫َ‬ ‫ﻓﻴﻌﺘﺬ ‪‬ﻭﻥ‪]‬ﺍﳌﺮﺳﻼﺕ: ٦٣[ ﰒ ﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﹸﺛﻢ ِﺇ‪‬ﻧﻜﻢ َﻳﻮﻡ ﺍﹾﻟﻘﻴَﺎﻣﺔ ﻋﻨﺪ‬ ‫‪ ‬ﹸ ْ ْ َ ِ َ ِ ِْ َ‬ ‫ﹶ َ ْ َ ِﺭ ﹶ‬ ‫ﺭ‪‬ﺑﻜﻢ َﺗﺨﺘﺼ ‪‬ﻮﻥ‪]‬ﺍﻟﺰﻣﺮ: ١٣[ ﻓﻘﺎﻟﻮﺍ: ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﶈﻜﻢ؟ ﻗﺎﻝ:‬ ‫َ ﹸ ْ ْ َ ِﻤ ﹶ‬ ‫‪‬ﻫﺬﺍ ﻳﻮﻡ ﻻ ﻳﻨﻄﻘﻮﻥ‪ ،‬ﰒ ﻗﺎﻝ: ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ: ‪‬ﰒ ﺇﻧﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻨﺪ ﺭﺑﻜﻢ‬ ‫ﲣﺘﺼﻤﻮﻥ‪ ‬ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﻨﻘﺾ ﺑﻌﻀﻪ ﺑﻌﻀﺎ، ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ. ﺃﻣﺎ ﺗﻔﺴﲑ‬ ‫‪‬‬ ‫)ﻫﺬﺍ ﻳﻮﻡ ﻻ ﻳﻨﻄﻘﻮﻥ( ﻓﻬﺬﺍ ﺃﻭﻝ ﻣﺎ ﺗﺒﻌﺚ ﺍﳋﻼﺋﻖ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺳﺘﲔ ﺳﻨﺔ ﻻ ﻳﻨﻄﻘﻮﻥ،‬ ‫ﻭﻻ ﻳﺆﺫﻥ ﳍﻢ ﰲ ﺍﻻﻋﺘﺬﺍﺭ ﻓﻴﻌﺘﺬﺭﻭﻥ، ﰒ ﻳﺆﺫﻥ ﳍﻢ ﰲ ﺍﻟﻜﻼﻡ ﻓﻴﺘﻜﻠﻤﻮﻥ، ﻓﺬﻟﻚ ﻗﻮﻟﻪ:‬ ‫‪‬ﺭ‪‬ﺑﻨَﺎ ﹶﺃْﺑﺼﺮﻧَﺎ ﻭﺳﻤﻌﻨَﺎ ﻓﹶﺎﺭﺟﻌﻨَﺎ َﻧﻌﻤﻞ ﺻَﺎِﻟﺤ‪‬ﺎ‪]‬ﺍﻟﺴﺠﺪﺓ: ٢١[، ﻓﺈﺫﺍ ﺃﺫﻥ ﳍﻢ ﰲ‬ ‫َ ْ َ َ ِْ ْ ِْ ْ َ ﹾ‬ ‫َ‬ ‫ﺍﻟﻜﻼﻡ ﻓﺘﻜﻠﻤﻮﺍ ﻭﺍﺧﺘﺼﻤﻮﺍ ﻓﺬﻟﻚ ﻗﻮﻟـﻪ: ‪‬ﰒ ﺇﻧﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻨﺪ ﺭﺑﻜﻢ‬ ‫ﲣﺘﺼﻤﻮﻥ‪ ‬ﻋﻨﺪ ﺍﳊﺴﺎﺏ ﻭﺇﻋﻄﺎﺀ ﺍﳌﻈﺎﱂ، ﰒ ﻳﻘﺎﻝ: ﳍﻢ ﺑﻌﺪ ﺫﻟﻚ: ‪‬ﻻ ﲣﺘﺼﻤﻮﺍ‬ ‫ﻟﺪﻱ‪ ‬ﺃﻱ: ﻋﻨﺪﻱ ﻭﻗﺪ ﻗﺪﻣﺖ ﺇﻟﻴﻜﻢ ﺑﺎﻟﻮﻋﻴﺪ ﻕ ﻓﺈﻥ ﺍﻟﻌﺬﺍﺏ ﻣﻊ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻛﺎﺋﻦ.‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭَﻧﺤ ‪  ‬ﻢ َﻳﻮﻡ ﺍﹾﻟﻘﻴَﺎﻣﺔ ﻋﻠﹶﻰ ﻭ ‪‬ﻮﻫﻬﻢ ﻋﻤﻴ‪‬ﺎ ﻭ‪‬ﺑﻜﻤ‪‬ﺎ‬ ‫‪‬ﺟ ِ ِ ْ ‪ َ ْ ‬ﹾ‬ ‫َ ْﺸ ﺮ ﻫ ْ ْ َ ِ َ ِ َ‬ ‫ﻭﺻ ‪‬ﺎ‪]‬ﺍﻹﺳﺮﺍﺀ: ٧٩[، ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻭﻧَﺎﺩَﻯ ﹶﺃﺻﺤَﺎﺏ ﺍﻟ‪‬ﺎﺭ ﹶﺃﺻﺤَﺎﺏ‬ ‫ْ ‪ ‬ﻨِ ْ َ‬ ‫َ‬ ‫َ ‪‬ﻤ‬ ‫ﺍﹾﻟﺠﻨﺔ‪]‬ﺍﻷﻋﺮﺍﻑ: ٠٥[ ﻓﻘﺎﻟﻮﺍ: ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﶈﻜﻢ ‪‬ﻭﳓﺸﺮﻫﻢ ﻳﻮﻡ‬ ‫َ‪ِ ‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ﻋﻤﻴﺎ ﻭﺑﻜﻤﺎ ﻭﺻﻤﺎ‪‬؟ ﰒ ﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ: ﺇﻧﻪ ﻳﻨﺎﺩﻱ‬ ‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ، ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ. ﺃﻣﺎ ﺗﻔﺴﲑ: ‪‬ﻭﻧَﺎﺩَﻯ ﹶﺃﺻﺤَﺎﺏ ﺍﹾﻟﺠﻨﺔ‬ ‫ْ ‪ِ َ ‬‬ ‫َ‬ ‫‪‬‬
  • 7. ‫٥‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﹶﺃﺻﺤَﺎﺏ ﺍﻟ‪‬ﺎﺭ‪]‬ﺍﻷﻋﺮﺍﻑ: ٤٤[ ‪‬ﻭﻧَﺎﺩَﻯ ﹶﺃﺻﺤَﺎﺏ ﺍﻟ‪‬ﺎﺭ ﹶﺃﺻﺤَﺎﺏ ﺍﹾﻟﺠﻨﺔ‪ ‬ﻓﺈ‪‬ﻢ‬ ‫ْ ‪ ‬ﻨ ِ ْ َ َ‪ِ ‬‬ ‫َ‬ ‫ْ َ ﻨِ‬ ‫ﺃﻭﻝ ﻣﺎ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﻳﻜﻠﻢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ، ﻭﻳﻨﺎﺩﻭﻥ: ‪‬ﻳَﺎ ﻣَﺎِﻟ ‪ِ ‬ﻟﻴﻘﺾ ﻋﻠﻴﻨَﺎ ﺭ‪‬ﺑﻚ‬ ‫ﻚ َ ﹾ ِ َﹶْ َ َ‬ ‫‪‬‬ ‫ﻗﹶﺎﻝ ِﺇ‪‬ﻧ ﹸﻢ ‪‬ﺎﻛﹸﻮﻥ‪]‬ﺍﻟﺰﺧﺮﻑ: ٧٧[ ﻭﻳﻘﻮﻟﻮﻥ: ‪‬ﺭ‪‬ﺑﻨَﺎ ﹶﺃﺧﺮﻧَﺎ ِﺇﻟﹶﻰ ﹶﺃﺟﻞ‬ ‫ٍَ‬ ‫‪ْ‬‬ ‫َ‬ ‫ﹶ ﻜ ﻣ ِﺜ ﹶ‬ ‫ﻗﺮِﻳﺐ‪]‬ﺇﺑﺮﺍﻫﻴﻢ: ٤٤[ ‪‬ﺭ‪‬ﺑﻨَﺎ ﻏﻠﺒﺖ ﻋﻠﻴﻨَﺎ ﺷﻘﻮ‪‬ﺗﻨَﺎ‪]‬ﺍﳌﺆﻣﻨﻮﻥ: ٦٠١[، ﻓﻬﻢ‬ ‫َ ﹶ ﹶَ ْ َ ﹶ ْ ِ ﹾ َ‬ ‫ﹶ ٍ‬ ‫ﻳﺘﻜﻠﻤﻮﻥ ﺣﱴ ﻳﻘﺎﻝ ﳍﻢ: ‪‬ﺍﺧﺴَﺆﻭﺍ ﻓِﻴﻬَﺎ ﻭﻻ ‪‬ﺗﻜﻠ ‪‬ﻮﻥ‪]‬ﺍﳌﺆﻣﻨﻮﻥ: ٨٠١[، ﻓﺼﺎﺭﻭﺍ‬ ‫َ ﹶ ﹶ ﱢﻤ ِ‬ ‫ْ‬ ‫ﻓﻴﻬﺎ ﻋﻤ‪‬ﻴﺎ ﻭﺑﻜﻤﺎ ﻭﺻﻤﺎ، ﻭﻳﻨﻘﻄﻊ ﺍﻟﻜﻼﻡ، ﻭﻳﺒﻘﻰ ﺍﻟﺰﻓﲑ ﻭﺍﻟﺸﻬﻴﻖ، ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ‬ ‫‪‬‬ ‫‪‬‬ ‫ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻣﻦ ﻗﻮﻝ ﺍﷲ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻓﻼ ﺃﹶﻧﺴَﺎﺏ َﺑﻴﻨﻬﻢ َﻳﻮﻣﺌﺬ ﻭﻻ‬ ‫َ َْ ‪ َ ٍ َِ ْ ْ ‬ﹶ‬ ‫ﹶﹶ‬ ‫َﻳﺘﺴَﺎﺀﹸﻮﻥ‪]‬ﺍﳌﺆﻣﻨﻮﻥ: ١٠١[.‬ ‫َ َﻟ ﹶ‬ ‫ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻓﺄﻗﺒﻞ َﺑﻌ ‪ ‬ﻢ ﻋﻠﹶﻰ َﺑﻌﺾ َﻳﺘﺴَﺎﺀﹸﻮﻥ‪]‬ﺍﻟﺼﺎﻓﺎﺕ: ٧٢[،‬ ‫ﹶﹶ ﹾَ ﹶ ْﻀﻬ ْ َ ْ ٍ َ َﻟ ﹶ‬ ‫ﻓﻘﺎﻟﻮﺍ: ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﶈﻜﻢ؟ ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ. ﻓﺄﻣﺎ ﻗﻮﻟﻪ ﻋﺰ‬ ‫ﻭﺟﻞ: ‪‬ﻓﻼ ﺃﹶﻧﺴَﺎﺏ َﺑﻴﻨﻬﻢ َﻳﻮﻣﺌﺬ ﻭﻻ َﻳﺘﺴَﺎﺀﹸﻮﻥ‪ ‬ﻓﻬﺬﺍ ﻋﻨﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﺫﺍ ﻗﺎﻣﻮﺍ‬ ‫َ َْ ‪ َ ٍ َِ ْ ْ ‬ﹶ َ َﻟ ﹶ‬ ‫ﹶﹶ‬ ‫ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻻ ﻳﺘﺴﺎﺀﻟﻮﻥ ﻭﻻ ﻳﻨﻄﻘﻮﻥ ﰲ ﺫﻟﻚ ﺍﳌﻮﻃﻦ، ﻓﺈﺫﺍ ﺣﻮﺳﺒﻮﺍ ﻭﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ‬ ‫ﻭﺍﻟﻨﺎﺭ ﺃﻗﺒﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻳﺘﺴﺎﺀﻟﻮﻥ، ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻣَﺎ ﺳﻠﻜﻜﹸﻢ ﻓِﻲ ﺳﻘﺮ ﻗﹶﺎﹸﻮﺍ ﹶﻟﻢ َﻧ ‪ ‬ﻣﻦ ﺍﹾﻟ ‪‬ﺼﻠﲔ‪]‬ﺍﳌﺪﺛﺮ: ٢٤،‬ ‫َ ﹶ َ ﻟ ْ ﻚ ِ َ ﻤ َﱢ َ‬ ‫َﹶ ﹶ ْ‬ ‫٣٤[ ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻓﻮْﻳ ﹲ ﱢﻟﻠ ‪‬ﺼﻠﲔ‪]‬ﺍﳌﺎﻋﻮﻥ: ٤[ ﻓﻘﺎﻟﻮﺍ: ﺇﻥ ﺍﷲ ﻗﺪ ﺫﻡ ﻗﻮﻣﺎ‬ ‫‪‬‬ ‫ﹶ َ ﻞ ﹾﻤ َ ﱢ َ‬ ‫ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ، ﻓﻘﺎﻝ: ‪‬ﻭﻳﻞ ﻟﻠﻤﺼﻠﲔ‪ ‬ﻭﻗﺪ ﻗﺎﻝ ﰲ ﻗﻮﻡ: ﺇ‪‬ﻢ ﺇﳕﺎ ﺩﺧﻠﻮﺍ ﺍﻟﻨﺎﺭ ﻷ‪‬ﻢ‬ ‫ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻭﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻣﺘﻨﺎﻗﺾ. ﻗﺎﻝ: ﻭﺃﻣﺎ‬ ‫ﻗﻮﻟﻪ: ‪َ‬ﻭْﻳ ﹲ ﱢﻟﻠ ‪‬ﺼﻠﲔ‪ ‬ﻳﻌﲏ ‪‬ﺎ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻦ ﺻﻼﻬﺗﻢ ﺳﺎﻫﻮﻥ ﺣﱴ ﻳﺬﻫﺐ‬ ‫َ ﻞ ﹾﻤ َ ﱢ َ‬ ‫ﺍﻟﻮﻗﺖ، ‪‬ﺍﻟﺬﻳﻦ ﻫﻢ ﻳﺮﺍﺅﻭﻥ‪]‬ﺍﳌﺎﻋﻮﻥ: ٦[ ﻳﻘﻮﻝ: ﺇﺫﺍ ﺭﺃﻭﻫﻢ ﺻﻠﻮﺍ، ﻭﺇﺫﺍ ﱂ ﻳﺮﻭﻫﻢ‬ ‫ﱂ ﻳﺼﻠﻮﺍ، ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻣَﺎ ﺳﻠﻜﻜﹸﻢ ﻓِﻲ ﺳﻘﺮ ﻗﹶﺎﹸﻮﺍ ﹶﻟﻢ َﻧ ‪ ‬ﻣﻦ ﺍﹾﻟ ‪‬ﺼﻠﲔ‪ ‬ﻳﻌﲏ:‬ ‫َ ﹶ َ ﻟ ْ ﻚ ِ َ ﻤ َﱢ َ‬ ‫َﹶ ﹶ ْ‬ ‫ﺍﳌﻮﺣﺪﻳﻦ ﺍﳌﺆﻣﻨﲔ، ﻓﻬﺬﺍ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ: ‪‬ﺧﻠﻘ ﹸﻢ ‪‬ﻦ ‪‬ﺗﺮَﺍﺏ‪]‬ﻓﺎﻃﺮ: ١١[، ﰒ ﻗﺎﻝ: ‪ ‬ﻦ ﻃﲔ‬ ‫ﻣ ٍِ‬ ‫ٍ‬ ‫َ ﹶ ﹶﻜ ﻣ‬ ‫ﻻﺯﺏ‪]‬ﺍﻟﺼﺎﻓﺎﺕ: ١١[، ﰒ ﻗﺎﻝ: ‪‬ﻣِﻦ ﺳ‪‬ﻼﹶﻟﺔ‪]‬ﺍﳌﺆﻣﻨﻮﻥ: ٢١[، ﰒ ﻗﺎﻝ: ‪‬ﻣﻦ ﺣﻤﺈ‬ ‫‪ٍَ َ ْ ‬‬ ‫ﹶٍ‬ ‫ﱠِ ٍ‬ ‫ﻣﺴ‪‬ﻮﻥ‪]‬ﺍﳊﺠﺮ: ٦٢[ ﰒ ﻗﺎﻝ: ‪‬ﻣِﻦ ﺻﻠﺼَﺎﻝ ﻛﹶﺎﹾﻟﻔ ‪‬ﺎﺭ‪]‬ﺍﻟﺮﲪﻦ: ٤١[ ﻓﺸﻜﻮﺍ ﰲ‬ ‫َ ﹾ ٍ ﹶﺨ ِ‬ ‫‪ْ ‬ﻨ ٍ‬
  • 8. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٦‬ ‫ﻟ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﻗﺎﻟﻮﺍ: ﻫﺬﻩ ﻣﻼﺑﺴﺔ ﻳﻨﻘﺾ ﺑﻌﻀﻪ ﺑﻌﻀﺎ، ﻧﻘﻮﻝ: ﻫﺬﺍ ﺑﺪﺀ ﺧﻠﻖ ﺁﺩﻡ ﺧﻠﻘﻪ ﺍﷲ‬ ‫ﺃﻭﻝ ﺑﺪﺀ ﻣﻦ ﺗﺮﺍﺏ ﰒ ﻣﻦ ﻃﻴﻨﺔ ﲪﺮﺍﺀ ﻭﺳﻮﺩﺍﺀ ﻭﺑﻴﻀﺎﺀ ﻣﻦ ﻃﻴﻨﺔ ﻃﻴﺒﺔ ﻭﺳﺒﺨﺔ ﻓﻜﺬﻟﻚ‬ ‫ﺫﺭﻳﺘﻪ ﻃﻴﺐ ﻭﺧﺒﻴﺚ ﺃﺳﻮﺩ ﻭﺃﲪﺮ ﻭﺃﺑﻴﺾ ﰒ ﺑﻞ ﺫﻟﻚ ﺍﻟﺘﺮﺍﺏ ﻓﺼﺎﺭ ﻃﻴﻨﺎ ﻓﺬﻟﻚ ﻗﻮﻟﻪ:‬ ‫‪‬ﻣﻦ ﻃﲔ‪ ‬ﻓﻠﻤﺎ ﻟﺼﻖ ﺍﻟﻄﲔ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ﻓﺼﺎﺭ ﻃﻴ‪‬ﻨﺎ ﻻﺯ‪‬ﺑﺎ ﲟﻌﲎ ﻻﺻﻘﺎ ﰒ ﻗﺎﻝ:‬ ‫ﹰ‬ ‫‪‬ﻣﻦ ﺳﻼﻟﺔ ﻣﻦ ﻃﲔ‪]‬ﺍﳌﺆﻣﻨﻮﻥ: ٢١[ ﻳﻘﻮﻝ: ﻣﺜﻞ ﺍﻟﻄﲔ ﺇﺫﺍ ﻋﺼﺮ ﺍﻧﺴﻞ ﻣﻦ ﺑﲔ‬ ‫ﺍﻷﺻﺎﺑﻊ ﰒ ﻧﱳ ﻓﺼﺎﺭ ﲪﺄ ﻣﺴﻨﻮﻧﺎ ﻓﺨﻠﻖ ﻣﻦ ﺍﳊﻤﺄ ﻓﻠﻤﺎ ﺟﻒ ﺻﻠﺼﺎﻻ ﻛﺎﻟﻔﺨﺎﺭ‬ ‫ﻳﻘﻮﻝ: ﺻﺎﺭ ﻟﻪ ﺻﻠﺼﻠﺔ ﻛﺼﻠﺼﻠﺔ ﺍﻟﻔﺨﺎﺭ ﻟﻪ ﺩﻭﻱ ﻛﺪﻭﻱ ﺍﻟﻔﺨﺎﺭ، ﻓﻬﺬﺍ ﺑﻴﺎﻥ ﺧﻠﻖ ﺁﺩﻡ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻣِﻦ ﺳ‪‬ﻼﹶﻟﺔ ‪‬ﻦ ‪‬ﺎﺀ ﻣﻬﲔ‪]‬ﺍﻟﺴﺠﺪﺓ: ٨[ ﻓﻬﺬﺍ ﺑﺪﺀ ﺧﻠﻖ ﺫﺭﻳﺘﻪ ﻣﻦ ﺳﻼﻟﺔ‬ ‫ﹶ ٍ ﻣ ﻣ ٍ ‪ٍ ِ‬‬ ‫ﻳﻌﲏ ﺍﻟﻨﻄﻔﺔ ﺇﺫﺍ ﺍﻧﺴﻠﺖ ﻣﻦ ﺍﻟﺮﺟﻞ ﻓﺬﻟﻚ ﻗﻮﻟﻪ: ﻣﻦ ﻣﺎﺀ ﻳﻌﲏ ﺍﻟﻨﻄﻔﺔ ﻣﻬﲔ ﻳﻌﲏ ﺿﻌﻴﻒ‬ ‫ﻓﻬﺬﺍ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﺭﺏ ﺍﹾﻟﻤﺸﺮﻕ ﻭَﺍﹾﻟﻤﻐﺮﺏ‪]‬ﺍﻟﺸﻌﺮﺍﺀ: ٨٢[ ‪‬ﺭﺏ ﺍﹾﻟﻤﺸﺮﻗﻴﻦ‬ ‫َ ‪ِ ْ َ ‬ﹶْ ِ‬ ‫َ ‪ِ َِْ ِ ِْ َ ‬‬ ‫ﻭﺭﺏ ﺍﹾﻟﻤﻐﺮَﺑﻴﻦ‪]‬ﺍﻟﺮﲪﻦ: ٧١[ ‪‬ﻓﻼ ﺃﻗﺴﻢ ِﺑﺮﺏ ﺍﹾﻟﻤﺸَﺎﺭﻕ ﻭَﺍﹾﻟﻤﻐَﺎﺭﺏ‪]‬ﺍﳌﻌﺎﺭﺝ:‬ ‫َ ‪ِ ِ َ ِِ َ ‬‬ ‫ََ ‪ِ ْ َِْ ‬‬ ‫٠٤[ ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺎﻟﻮﺍ: ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﶈﻜﻢ، ﺃﻣﺎ ﻗﻮﻟﻪ ‪‬ﺭﺏ‬ ‫َ ‪‬‬ ‫ﺍﹾﻟﻤﺸﺮﻕ ﻭَﺍﹾﻟﻤﻐﺮﺏ‪ ‬ﻓﻬﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺃﻗﺴﻢ ﺍﷲ ﲟﺸﺮﻗﻪ‬ ‫َ ِْ ِ َِْ ِ‬ ‫ﻭﻣﻐﺮﺑﻪ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﺭﺏ ﺍﹾﻟﻤﺸﺮﻗﻴﻦ ﻭﺭﺏ ﺍﹾﻟﻤﻐﺮَﺑﻴﻦ‪ ‬ﻓﻬﺬﺍ ﺃﻃﻮﻝ ﻳﻮﻡ ﰲ ﺍﻟﺴﻨﺔ‬ ‫َ ‪ِ ْ َ ‬ﹶْ ِ َ َ ‪ِ ْ ِ ْ َ ‬‬ ‫ﻭﺃﻗﺼﺮ ﻳﻮﻡ ﰲ ﺍﻟﺴﻨﺔ ﻭﺃﻗﺴﻢ ﺍﷲ ﲟﺸﺮﻗﻬﻤﺎ ﻭﻣﻐﺮ‪‬ﻤﺎ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪ِ‬ﺑﺮﺏ ﺍﹾﻟﻤﺸَﺎﺭﻕ‬ ‫َ ‪ِِ َ ‬‬ ‫ﻭَﺍﹾﻟﻤﻐَﺎﺭﺏ‪ ‬ﻓﻬﻮ ﻣﺸﺎﺭﻕ ﺍﻟﺴﻨﺔ ﻭﻣﻐﺎﺭ‪‬ﺎ ﻓﻬﺬﺍ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫َ ِ ِ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭِﺇﻥ َﻳﻮﻣ‪‬ﺎ ﻋﻨﺪ ﺭ‪‬ﺑﻚ ﻛﺄﹾﻟﻒ ﺳﻨﺔ ﻣ ‪‬ﺎ َﺗﻌ ‪‬ﻭﻥ‪]‬ﺍﳊﺞ: ٧٤[ ﻭﻗﺎﻝ‬ ‫َ ﱠ ْ ِ ْ َ َ َ ﹶ ﹶ ِ َ َ ٍ ‪ ‬ﻤ ‪‬ﺪ ﹶ‬ ‫ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﺪ‪‬ﺑ ‪ ‬ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺴﻤَﺎﺀ ِﺇﻟﹶﻰ ﺍﻷﺭﺽ ﹸﺛﻢ َﻳﻌ ‪ِ  ‬ﺇﹶﻟﻴﻪ ﻓِﻲ َﻳﻮﻡ ﻛﹶﺎﻥ‬ ‫ٍْ ﹶ‬ ‫َ ْ ِ ‪ْ ‬ﺮ ﺝ ْ ِ‬ ‫ﻳ َﺮ َْ ِ َ ‪ِ ‬‬ ‫ﻣﻘﺪَﺍﺭﻩ ﹶﺃﹾﻟﻒ ﺳﻨﺔ ﻣ ‪‬ﺎ َﺗﻌ ‪‬ﻭﻥ‪]‬ﺍﻟﺴﺠﺪﺓ: ٥[ ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪َ‬ﺗﻌﺮﺝ ﺍﹾﻟﻤﻼِﺋﻜﺔﹸ‬ ‫ْ‪ َ  ‬ﹶ ﹶ‬ ‫ِ ﹾ ‪ ٍ َ َ َ  ‬ﻤ ‪ ‬ﺪ ﹶ‬ ‫ﻭَﺍﻟ ‪‬ﻭﺡ ِﺇﹶﻟﻴﻪ ﻓِﻲ َﻳﻮﻡ ﻛﹶﺎﻥ ﻣﻘﺪَﺍﺭﻩ ﺧﻤﺴﲔ ﹶﺃﹾﻟﻒ ﺳﻨﺔ‪]‬ﺍﳌﻌﺎﺭﺝ: ٤[ ﻓﻘﺎﻟﻮﺍ: ﻓﻜﻴﻒ‬ ‫ْ ٍ ﹶ ِ ﹾ ‪ٍ ََ َ َ ِ ْ َ  ‬‬ ‫ﺮ ‪ِْ ‬‬ ‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﶈﻜﻢ ﻭﻫﻮ ﻳﻨﻘﺾ ﺑﻌﻀﻪ ﺑﻌﻀﺎ.‬ ‫ﻗﺎﻝ: ﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭِﺇﻥ َﻳﻮﻣ‪‬ﺎ ﻋﻨﺪ ﺭ‪‬ﺑﻚ ﻛﺄﹾﻟﻒ ﺳﻨﺔ ﻣ ‪‬ﺎ َﺗﻌ ‪‬ﻭﻥ‪ ‬ﻓﻬﺬﺍ ﻣﻦ ﺍﻷﻳﺎﻡ‬ ‫َ ﱠ ْ ِ ْ َ َ َ ﹶ ﹶ ِ َ َ ٍ ‪ ‬ﻤ ‪‬ﺪ ﹶ‬ ‫ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﻓﻴﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻛﻞ ﻳﻮﻡ ﻛﺄﻟﻒ ﺳﻨﺔ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﺪ‪‬ﺑ ‪ ‬ﺍﻷﻣﺮ‬ ‫ﻳ َﺮ َْ‬
  • 9. ‫٧‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﻣﻦ ﺍﻟﺴﻤَﺎﺀ ِﺇﻟﹶﻰ ﺍﻷﺭﺽ ﹸﺛﻢ َﻳﻌ ‪ِ  ‬ﺇﹶﻟﻴﻪ ﻓِﻲ َﻳﻮﻡ ﻛﹶﺎﻥ ﻣﻘﺪَﺍﺭﻩ ﹶﺃﹾﻟﻒ ﺳﻨﺔ‪ ‬ﻭﺫﻟﻚ ﺃﻥ‬ ‫ْ ٍ ﹶ ِ ﹾ ‪ٍ ََ َ  ‬‬ ‫َ ْ ِ ‪ْ ‬ﺮﺝ ْ ِ‬ ‫َِ ‪ِ ‬‬ ‫ﺟﱪﺍﺋﻴﻞ ﻛﺎﻥ ﻳﻨـﺰﻝ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ ‬ﻭﻳﺼﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﰲ ﻳﻮﻡ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ﺃﻟﻒ ﺳﻨﺔ‬ ‫ﻭﺫﻟﻚ ﺃﻧﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﻣﺴﲑﺓ ﲬﺴﻤﺎﺋﺔ ﻋﺎﻡ ﻓﻬﺒﻮﻁ ﲬﺴﻤﺎﺋﺔ ﻭﺻﻌﻮﺩ‬ ‫ﲬﺴﻤﺎﺋﺔ ﻋﺎﻡ ﻓﺬﻟﻚ ﺃﻟﻒ ﺳﻨﺔ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻓِﻲ َﻳﻮﻡ ﻛﹶﺎﻥ ﻣﻘﺪَﺍﺭﻩ ﺧﻤﺴﲔ ﹶﺃﹾﻟﻒ ﺳﻨﺔ‪‬‬ ‫ْ ٍ ﹶ ِ ﹾ ‪ٍ ََ َ َ ِ ْ َ  ‬‬ ‫ﻳﻘﻮﻝ: ﻟﻮ ﻭﱄ ﺣﺴﺎﺏ ﺍﳋﻼﺋﻖ ﻏﲑ ﺍﷲ ﻣﺎ ﻓﺮﻍ ﻣﻨﻪ ﰲ ﻳﻮﻡ ﻣﻘﺪﺍﺭﻩ ﲬﺴﻮﻥ ﺃﻟﻒ ﺳﻨﺔ‬ ‫ﻭﻳﻔﺮﻍ ﺍﷲ ﻣﻨﻪ ﻣﻘﺪﺍﺭ ﻧﺼﻒ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ ﺇﺫﺍ ﺃﺧﺬ ﰲ ﺣﺴﺎﺏ ﺍﳋﻼﺋﻖ ﻓﺬﻟﻚ‬ ‫ﻗﻮﻟﻪ: ‪‬ﻭﻛﻔﹶﻰ ِﺑﻨَﺎ ﺣَﺎﺳﺒﲔ‪]‬ﺍﻷﻧﺒﻴﺎﺀ: ٧٤[ ﻋﲏ ﺳﺮﻋﺔ ﺍﳊﺴﺎﺏ.‬ ‫ِِ َ‬ ‫َﹶ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭَﻳﻮﻡ َﻧﺤ ‪  ‬ﻢ ﺟﻤِﻴﻌ‪‬ﺎ ﹸﺛﻢ َﻧ ﹸﻮﻝ ِﻟﻠﺬِﻳﻦ ﹶﺃﺷﺮ ﹸﻮﺍ ﹶﺃْﻳﻦ ﺷﺮﻛﹶﺎﺅﻛﻢ‬ ‫‪ ‬ﻘ ﹸ ﱠ َ ْ َﻛ َ ‪  َ ‬ﹸ ‪‬‬ ‫َ ْ َ ْﺸ ﺮ ﻫ ْ َ‬ ‫ﺍﱠﻟﺬِﻳﻦ ﻛﻨﺘﻢ َﺗﺰﻋ ‪‬ﻮﻥ‪]‬ﺍﻷﻧﻌﺎﻡ: ٢٢[ ﺇﱃ ﻗﻮﻟﻪ: ‪‬ﻭَﺍﷲ ﺭ‪‬ﺑﻨَﺎ ﻣَﺎ ﻛ‪‬ﺎ‬ ‫ﹸﻨ‬ ‫ِ َ‬ ‫َ ﹸ ْ ‪ ْ ْ ‬ﻤ ﹶ‬ ‫ﻣ‪‬ﺸﺮﻛﲔ‪]‬ﺍﻷﻧﻌﺎﻡ: ٣٢[ ﻓﺄﻧﻜﺮﻭﺍ ﺃﻥ ﻛﺎﻧﻮﺍ ﻣﺸﺮﻛﲔ ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻭﻻ‬ ‫َﹶ‬ ‫ِْ ِ َ‬ ‫َﻳﻜﺘ ‪‬ﻮﻥ ﺍﷲ ﺣﺪِﻳﺜﹰﺎ‪]‬ﺍﻟﻨﺴﺎﺀ: ٢٤[ ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻣﺘﻨﺎﻗﺾ، ﻭﺃﻣﺎ‬ ‫ﹾ ‪‬ﻤ ﹶ َ َ‬ ‫ﻗﻮﻟﻪ: ‪‬ﻭَﺍﷲ ﺭ‪‬ﺑﻨَﺎ ﻣَﺎ ﻛﻨﺎ ﻣ‪‬ﺸﺮﻛﲔ‪ ‬ﻭﺫﻟﻚ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﺇﺫﺍ ﺭﺃﻭﺍ ﻣﺎ ﻳﺘﺠﺎﻭﺯ‬ ‫ﹸ‪َ ِ ِ ْ ‬‬ ‫ِ َ‬ ‫ﺍﷲ ﻋﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ: ﺇﺫﺍ ﺳﺄﻟﻨﺎ ﻧﻘﻮﻝ: ﱂ ﻧﻜﻦ ﻣﺸﺮﻛﲔ ﻓﻠﻤﺎ‬ ‫ﲨﻌﻬﻢ ﺍﷲ ﻭﲨﻊ ﺃﺻﻨﺎﻣﻬﻢ ﻭﻗﺎﻝ: ‪‬ﹶﺃْﻳﻦ ﺷﺮﻛﹶﺎِﺋﻲ ﺍﱠﻟﺬِﻳﻦ ﻛﻨﺘﻢ َﺗﺰﻋ ‪‬ﻮﻥ‪]‬ﺍﻷﻧﻌﺎﻡ:‬ ‫َ ﹸ ْ ‪ ْ ْ ‬ﻤ ﹶ‬ ‫َ ‪َ َ‬‬ ‫٢٢[ ﻗﺎﻝ ﺍﷲ: ‪‬ﹸﺛﻢ ﹶﻟﻢ َﺗﻜﻦ ﻓﺘﻨ‪ ‬ﻢ ِﺇﻻ ﺃﹶﻥ ﻗﹶﺎﹸﻮﺍ ﻭَﺍﷲ ﺭ‪‬ﺑﻨَﺎ ﻣَﺎ ﻛ‪‬ﺎ ﻣ‪‬ﺸﺮﻛﲔ‪ ‬ﻓﻠﻤﺎ‬ ‫ﹸﻨ ْ ِ ِ َ‬ ‫ِ َ‬ ‫ﻟ‬ ‫‪ ْ ‬ﹸ ْ ِ َْﺘﻬ ْ ﱠ‬ ‫ﻛﺘﻤﻮﺍ ﺍﻟﺸﺮﻙ ﺧﺘﻢ ﻋﻠﻰ ﺃﻓﻮﺍﻫﻬﻢ ﻭﺃﻣﺮ ﺍﳉﻮﺍﺭﺡ ﻓﻨﻄﻘﺖ ﺑﺬﻟﻚ ﻓﺬﻟﻚ ﻗﻮﻟﻪ: ‪‬ﺍﹾﻟﻴﻮﻡ‬ ‫َ َْ‬ ‫َﻧﺨﺘ ‪ ‬ﻋﻠﹶﻰ ﹶﺃﻓﻮَﺍﻫﻬﻢ ﻭ‪‬ﺗﻜﻠﻤﻨَﺎ ﹶﺃْﻳﺪِﻳﻬﻢ ﻭَﺗﺸﻬﺪ‪ ‬ﹶﺃﺭ ‪ ‬ﹸ ‪‬ﻢ ِﺑﻤَﺎ ﻛﹶﺎ‪‬ﻮﺍ َﻳﻜﺴ‪‬ﻮﻥ‪]‬ﻳﺲ:‬ ‫ﻧ ﹾ ِﺒ ﹶ‬ ‫ِ ْ َ ْ َ ْﺟ ﻠ ﻬ ْ‬ ‫ِْﻢ َ ﹾ ِ ِ ْ َ ﹶ ﱢ ‪‬‬ ‫٥٦[ ﻓﺄﺧﱪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻦ ﺍﳉﻮﺍﺭﺡ ﺣﲔ ﺷﻬﺪﺕ ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ‬ ‫ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ: ‪‬ﻭَﻳﻮﻡ َﺗ ﹸﻮﻡ ﺍﻟ ‪‬ﺎﻋ ﹸ ‪‬ﻘﺴ ‪ ‬ﺍﹾﻟﻤﺠﺮ ‪‬ﻮﻥ ﻣَﺎ ﹶﻟﺒﹸﻮﺍ ﻏﻴﺮ‬ ‫َ ْ َ ﻘ ‪ ‬ﺴ َﺔ ﻳ ﹾ ِﻢ ‪ِ ْ ‬ﻣ ﹶ ِﺜ ﹶ ْ َ‬ ‫ﺳَﺎﻋﺔ‪]‬ﺍﻟﺮﻭﻡ: ٥٥[ ﻭﻗﺎﻝ: ‪َ‬ﻳﺘﺨَﺎﻓ‪‬ﻮﻥ َﺑﻴﻨﻬﻢ ﺇِﻥ ﱠﻟﺒﺜﺘﻢ ِﺇﻻ ﻋﺸﺮ‪‬ﺍ‪]‬ﻃﻪ: ٣٠١[‬ ‫ِ ﹾ‪ ْ ‬ﱠ َ ْ‬ ‫َ ﹶﺘ ﹶ َْ ‪ْ ‬‬ ‫ٍَ‬ ‫ﻭﻗﺎﻝ: ‪‬ﺇِﻥ ﱠﻟﺒﺜﺘﻢ ِﺇﻻ َﻳﻮْﻣـﺎ‪]‬ﻃﻪ: ٤٠١[ ﻭﻗﺎﻝ: ‪‬ﺇِﻥ ﱠﻟﺒﺜﺘﻢ ِﺇﻻ ﻗﻠِﻴﻼ‪]‬ﺍﻹﺳﺮﺍﺀ:‬ ‫ِ ﹾ‪ ْ ‬ﱠ ﹶ ﹰ‬ ‫ً‬ ‫ِ ﹾ‪ ْ ‬ﱠ‬ ‫٢٥[ ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺷﻜﺖ ﺍﻟﺰﻧﺎﺩﻗﺔ، ﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﺇﻥ ﻟﺒﺜﺘﻢ ﺇﻻ ﻋﺸﺮﺍ‪ ‬ﻭﺫﻟﻚ ﺇﺫﺍ‬ ‫‪‬‬ ‫ﺧﺮﺟﻮﺍ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻓﻨﻈﺮﻭﺍ ﺇﱃ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺬﺑﻮﻥ ﺑﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺒﻌﺚ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‬ ‫ﻟﺒﻌﺾ: ﺇﻥ ﻟﺒﺜﺘﻢ ﰲ ﺍﻟﻘﺒﻮﺭ ﺇﻻ ﻋﺸﺮ ﻟﻴﺎﻝ ﻭﺍﺳﺘﻜﺜﺮﻭﺍ ﺍﻟﻌﺸﺮ ﻓﻘﺎﻟﻮﺍ: ﺇﻥ ﻟﺒﺜﺘﻢ ﺇﻻ ﻳﻮﻣﺎ ﰲ‬ ‫ﺍﻟﻘﺒﻮﺭ ﰒ ﺍﺳﺘﻜﺜﺮﻭﺍ ﺍﻟﻴﻮﻡ ﻓﻘﺎﻟﻮﺍ: ﺇﻥ ﻟﺒﺜﺘﻢ ﺇﻻ ﻗﻠﻴﻼ ﰒ ﺍﺳﺘﻜﺜﺮﻭﺍ ﺍﻟﻘﻠﻴﻞ ﻓﻘﺎﻟﻮﺍ: ﺇﻥ ﻟﺒﺜﺘﻢ‬
  • 10. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٨‬ ‫ﻟ‬ ‫ﺇﻻ ﺳﺎﻋﺔ ﻣﻦ ‪‬ﺎﺭ ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪َ‬ﻳﻮﻡ َﻳﺠﻤ ‪ ‬ﺍﷲ ﺍﻟﺮ ‪‬ﻞ ﻓﻴ ﹸﻮﻝ ﻣَﺎﺫﹶﺍ ﹸﺃﺟﺒﺘﻢ ﻗﹶﺎﹸﻮﺍ ﻻ ﻋﻠﻢ‬ ‫ِ ْ‪ ْ ‬ﻟ ﹶ ِ ﹾ َ‬ ‫ْ َ ْ َ ﻊ ُ ‪‬ﺳ ﹶ ﹶ َ ﻘ ﹸ‬ ‫ﹶﻟﻨَﺎ‪]‬ﺍﳌﺎﺋﺪﺓ: ٩٠١[ ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻭَﻳ ﹸﻮﻝ ﺍﻷﺷﻬَﺎﺩ ﻫﺆ‪‬ﻻﺀ ﺍﱠﻟﺬِﻳﻦ ﻛﺬ‪‬ﻮﺍ‬ ‫َ ﹶ ﹶﺑ‬ ‫َ ﻘ ﹸ ْ ‪ َ ‬ﹶِ‬ ‫ﻋﻠﹶﻰ ﺭ‪‬ﺑﻬﻢ‪]‬ﻫﻮﺩ: ٨١[ ﻓﻘﺎﻟﻮﺍ: ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ؟ ﻓﻴﻘﻮﻟﻮﻥ: ﻻ ﻋﻠﻢ ﻟﻨﺎ ﻭﺃﺧﱪ‬ ‫َ َ ِْ‬ ‫ﻋﻨﻬﻢ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ: ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺭ‪‬ﻢ ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻨﻘﺾ ﺑﻌﻀﻪ‬ ‫ﺑﻌﻀﺎ، ﺃﻣﺎ ﻗﻮﻟﻪ: ‪َ‬ﻳﻮﻡ َﻳﺠﻤ ‪ ‬ﺍﷲ ﺍﻟﺮ ‪‬ﻞ ﻓﻴ ﹸﻮﻝ ﻣَﺎﺫﹶﺍ ﹸﺃﺟﺒﺘﻢ‪ ‬ﻓﺈﻧﻪ ﻳﺴﺄﳍﻢ ﻋﻨﺪ ﺯﻓﺮﺓ‬ ‫ِ ْ‪ْ ‬‬ ‫ْ َ ْ َﻊ ُ ‪‬ﺳ ﹶ ﹶَﻘ ﹸ‬ ‫ﺟﻬﻨﻢ ﻓﻴﻘﻮﻝ: ﻣﺎﺫﺍ ﺃﺟﺒﺘﻢ ﰲ ﺍﻟﺘﻮﺣﻴﺪ؟ ﻓﺘﺬﻫﺐ ﻋﻘﻮﳍﻢ ﻋﻨﺪ ﺯﻓﺮﺓ ﺟﻬﻨﻢ ﻓﻴﻘﻮﻟﻮﻥ: ﻻ‬ ‫ﻋﻠﻢ ﻟﻨﺎ ﰒ ﺗﺮﺟﻊ ﺇﻟﻴﻬﻢ ﻋﻘﻮﳍﻢ ﻣﻦ ﺑﻌﺪ ﻓﻴﻘﻮﻟﻮﻥ: ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺭ‪‬ﻢ ﻓﻬﺬﺍ‬ ‫ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭ ‪‬ﻮ ‪َ ‬ﻳﻮﻣﺌﺬ ‪‬ﺎﺿﺮ ﹲ ِﺇﻟﹶﻰ ﺭ‪‬ﺑﻬَﺎ ﻧَﺎﻇﺮ ﹲ‪]‬ﺍﻟﻘﻴﺎﻣﺔ: ٢٢، ٣٢[ ﻭﻗﺎﻝ‬ ‫ِ َﺓ‬ ‫َ‬ ‫‪‬ﺟ ﻩ ْ َ ِ ٍ ﻧ ِ َ ﺓ‬ ‫ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻻ ‪‬ﺪﺭ ﹸ ‪ ‬ﺍﻷْﺑﺼَﺎﺭ ﻭ ‪‬ﻮ ‪‬ﺪﺭ ‪ ‬ﺍﻷْﺑﺼَﺎﺭ‪]‬ﺍﻷﻧﻌﺎﻡ: ٣٠١[ ﻓﻘﺎﻟﻮﺍ:‬ ‫َ‬ ‫‪َ ‬ﻫ َ ﻳ ْ ِﻙ‬ ‫ﹶ ﺗ ْ ِﻛﻪ‬ ‫ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ؟ ﳜﱪ ﺃ‪‬ﻢ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺭ‪‬ﻢ. ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻻ ‪‬ﺪﺭ ﹸ ‪‬‬ ‫ﹶ ﺗ ْ ِﻛﻪ‬ ‫ﺍﻷْﺑﺼَﺎﺭ ﻭ ‪‬ﻮ ‪‬ﺪﺭ ‪ ‬ﺍﻷْﺑﺼَﺎﺭ‪ ‬ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻳﻨﻘﺾ ﺑﻌﻀﻪ ﺑﻌﻀﺎ،‬ ‫‪‬‬ ‫َ‬ ‫‪َ ‬ﻫ َ ﻳ ْ ِﻙ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭ ‪‬ﻮ ‪َ ‬ﻳﻮﻣﺌﺬ ‪‬ﺎﺿﺮ ﹲ‪ ‬ﻳﻌﲏ ﺍﳊﺴﻦ ﻭﺍﻟﺒﻴﺎﺽ ‪ِ‬ﺇﻟﹶﻰ ﺭ‪‬ﺑﻬَﺎ ﻧَﺎﻇﺮ ﹲ‪ ‬ﻳﻌﲏ‬ ‫ِ َﺓ‬ ‫َ‬ ‫‪‬ﺟ ﻩ ْ َ ِ ٍ ﻧ ِ َ ﺓ‬ ‫ﺗﻌﺎﻳﻦ ﺭ‪‬ﺎ ﰲ ﺍﳉﻨﺔ، ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻻ ‪‬ﺪﺭ ﹸ ‪ ‬ﺍﻷْﺑﺼَﺎﺭ‪ ‬ﻳﻌﲏ ﺍﻟﺪﻧﻴﺎ ﺩﻭﻥ ﺍﻵﺧﺮﺓ ﻭﺫﻟﻚ‬ ‫‪‬‬ ‫ﹶ ﺗ ْ ِ ﻛﻪ‬ ‫ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻗﺎﻟﻮﺍ ﳌﻮﺳﻰ: ‪‬ﹶﺃﺭﻧَﺎ ﺍﷲ ﺟﻬﺮﺓ ﻓﺄﺧﺬْﺗ ‪  ‬ﺍﻟ ‪‬ﺎﻋﻘ ﹸ‪]‬ﺍﻟﻨﺴﺎﺀ: ٣٥١[ ﻓﻤﺎﺗﻮﺍ‬ ‫ِ ِ َ ْ َ ﹰ ﹶﹶ َ ﹶ ﻬﻢ ﺼ ِ ﹶﺔ‬ ‫ﻭﻋﻮﻗﺒﻮﺍ ﻟﻘﻮﳍﻢ: ﺃﺭﻧﺎ ﺍﷲ ﺟﻬﺮﺓ ﻭﻗﺪ ﺳﺄﻟﺖ ﻣﺸﺮﻛﻮ ﻗﺮﻳﺶ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻟﻮﺍ: ‪‬ﹶﺃﻭ َﺗﺄِﺗﻲ‬ ‫ْ ﹾ َ‬ ‫ﺑِﺎﷲ ﻭَﺍﹾﻟﻤﻼِﺋﻜﺔ ﻗﺒِﻴﻼ‪]‬ﺍﻹﺳﺮﺍﺀ: ٢٩[ ﻓﻠﻤﺎ ﺳﺄﻟﻮﺍ ﺍﻟﻨﱯ ‪ ‬ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ:‬ ‫ِ َ ﹶ ﹶِ ﹶ ﹰ‬ ‫‪‬ﹶﺃﻡ ‪ِ ‬ﻳ ‪‬ﻭﻥ ﺃﹶﻥ َﺗﺴﺄﹸﻮﺍ ﺭ ‪‬ﻮﹶﻟﻜﻢ ﻛﻤَﺎ ‪‬ﺌﻞ ‪‬ﻮﺳَﻰ ﻣِﻦ ﻗﺒ ﹸ‪]‬ﺍﻟﺒﻘﺮﺓ: ٨٠١[ ﺣﲔ‬ ‫ﹶ ْﻞ‬ ‫ْﹶﻟ َﺳ ﹸ ْ ﹶ ﺳِ ﹶ ﻣ‬ ‫ْ ﺗﺮ ﺪ ﹶ‬ ‫ﻗﺎﻟﻮﺍ: ‪‬ﹶﺃﺭﻧَﺎ ﺍﷲ ﺟﻬﺮﺓ ﻓﺄﺧﺬْﺗ ‪  ‬ﺍﻟ ‪‬ﺎﻋﻘ ﹸ‪ ‬ﺍﻵﻳﺔ. ﻓﺄﻧـﺰﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳜﱪ ﺃﻧﻪ ﻻ‬ ‫ِ ِ َ ْ َ ﹰ ﹶ ﹶ َ ﹶ ﻬ ﻢ ﺼ ِ ﹶﺔ‬ ‫ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ﺃﻱ ﺃﻧﻪ ﻻ ﻳﺮﺍﻩ ﺃﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺩﻭﻥ ﺍﻵﺧﺮﺓ ﻓﻘﺎﻝ: ‪‬ﻻ ﺗﺪﺭﻛـﻪ‬ ‫ﺍﻷﺑﺼﺎﺭ‪ ‬ﻳﻌﲏ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻣﺎ ﰲ ﺍﻵﺧﺮﺓ ﻓﺈ‪‬ﻢ ﻳﺮﻭﻧﻪ ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻮﺳﻰ: ‪‬ﺳﺒﺤَﺎَﻧﻚ ‪‬ﺗﺒﺖ ِﺇﹶﻟﻴﻚ ﻭﹶﺃﻧَﺎ ﹶﺃﻭ ﹸ ﺍﹾﻟﻤ‪‬ﺆﻣﻨﲔ‪]‬ﺍﻷﻋﺮﺍﻑ:‬ ‫‪ َ َ ْ  ْ َ ْ ‬ﻝ ْ ِ ِ َ‬ ‫٣٤١[ ﻭﻗﺎﻝ ﺍﻟﺴﺤﺮﺓ: ‪ِ‬ﺇ‪‬ﺎ َﻧﻄﻤ ‪ ‬ﺃﹶﻥ ‪‬ﻳﻐﻔﺮ ﹶﻟﻨَﺎ ﺭ‪‬ﺑﻨَﺎ ﺧﻄﹶﺎﻳَﺎﻧَﺎ ﺃﹶﻥ ﻛ‪‬ﺎ ﹶﺃﻭﻝ‬ ‫ﹸﻨ ‪ ‬ﹶ‬ ‫َ َ‬ ‫ِْ َ‬ ‫ﻧ ﹾ َﻊ‬
  • 11. ‫٩‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﺍﹾﻟﻤ‪‬ﺆﻣﻨﲔ‪]‬ﺍﻟﺸﻌﺮﺍﺀ: ١٥[ ﻭﻗﺎﻝ ﺍﻟﻨﱯ ‪ :‬ﻗﻞ ِﺇﻥ ﺻﻼﺗِﻲ ﻭ‪‬ﻧﺴﻜِﻲ ﻭﻣﺤﻴَﺎﻱ‬ ‫ََ ْ َ‬ ‫ﹸﹾ ﱠ َﹶ َ ‪‬‬ ‫ْ ِِ َ‬ ‫ﻭﻣﻤَﺎﺗِﻲ ﷲ ﺭﺏ ﺍﹾﻟﻌَﺎﹶﻟﻤﲔ ﻻ ﺷﺮِﻳﻚ ﹶﻟ ‪ ‬ﻭِﺑﺬِﻟﻚ ﹸﻣﺮ ‪ ‬ﻭﹶﺃﻧَﺎ ﹶﺃﻭ ﹸ ﺍﹾﻟﻤ‪‬ﺴﻠﻤﲔ‪]‬ﺍﻷﻧﻌﺎﻡ:‬ ‫ِ َ ﹶ َ َ ﻪ َ ﹶ َ ﺃ ِ ْﺕ َ ‪ ‬ﻝ ْ ِ ِ َ‬ ‫َِ ‪‬‬ ‫ََ‬ ‫٣٦١[. ﻗﺎﻟﻮﺍ ﻓﻜﻴﻒ ﻗﺎﻝ ﻣﻮﺳﻰ: ‪‬ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﳌﺆﻣﻨﲔ‪‬؟ ﻭﻗﺪ ﻛﺎﻥ ﻗﺒﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺆﻣ‪‬ﻨﺎ‬ ‫ﻭﻳﻌﻘﻮﺏ ﻭﺇﺳﺤﻖ ﻓﻜﻴﻒ ﺟﺎﺯ ﳌﻮﺳﻰ ﺃﻥ ﻳﻘﻮﻝ: ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﳌﺆﻣﻨﲔ؟ ﻭﻗﺎﻟﺖ ﺍﻟﺴﺤﺮﺓ:‬ ‫‪‬ﺃﻥ ﻛﻨﺎ ﺃﻭﻝ ﺍﳌﺆﻣﻨﲔ‪ ‬ﻭﻛﻴﻒ ﺟﺎﺯ ﻟﻠﻨﱯ ﺃﻥ ﻳﻘﻮﻝ: ‪‬ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﳌﺆﻣﻨﲔ‪ ‬ﻭﻗﺪ ﻛﺎﻥ‬ ‫ﻗﺒﻠﻪ ﻣﺴﻠﻤﻮﻥ ﻛﺜﲑ ﻣﺜﻞ ﻋﻴﺴﻰ ﻭﻣﻦ ﺗﺒﻌﻪ؟ ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺎﻟﻮﺍ: ﺇﻧﻪ ﻣﺘﻨﺎﻗﺾ.‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻮﺳﻰ: ‪‬ﻭﹶﺃﻧَﺎ ﹶﺃﻭ ﹸ ﺍﹾﻟﻤ‪‬ﺆﻣﻨﲔ‪ ‬ﻓﺈﻧﻪ ﺣﲔ ﻗﺎﻝ: ‪‬ﺭﺏ ﹶﺃﺭﻧِﻲ ﺃﹶﻧﻈﺮ‬ ‫ﹸْ‬ ‫َ ‪ِ ‬‬ ‫َ ‪‬ﻝ ْ ِ ِ َ‬ ‫ِﺇﹶﻟﻴﻚ ﻗﹶﺎﻝ ﻟﹶﻦ َﺗﺮَﺍﻧِﻲ‪]‬ﺍﻷﻋﺮﺍﻑ: ٣٤١[ ﻭﻻ ﻳﺮﺍﱐ ﺃﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺎﺕ ‪‬ﻓﻠﻤﺎ‬ ‫ْ َ ﹶ‬ ‫ﲡﻠﻰ ﺭﺑﻪ ﻟﻠﺠﺒﻞ ﺟﻌﻠﻪ ﺩﻛﺎ ﻭﺧﺮ ﻣﻮﺳﻰ ﺻﻌﻘﺎ‪]‬ﺍﻷﻋﺮﺍﻑ: ٣٤١[ ﻓﻠﻤﺎ ﺃﻓﺎﻕ ﻗﺎﻝ:‬ ‫‪‬ﺳﺒﺤَﺎَﻧﻚ ‪‬ﺗﺒﺖ ِﺇﹶﻟﻴﻚ ﻭﹶﺃﻧَﺎ ﹶﺃﻭ ﹸ ﺍﹾﻟﻤ‪‬ﺆﻣﻨﲔ‪ ‬ﻳﻌﲏ ﺃﻭﻝ ﺍﳌﺼﺪﻗﲔ ﺃﻧﻪ ﻻ ﻳﺮﺍﻙ ﺃﺣﺪ ﰲ‬ ‫‪ َ َ ْ  ْ َ ْ ‬ﻝ ْ ِ ِ َ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺎﺕ، ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﺴﺤﺮﺓ: ‪‬ﺃﹶﻥ ﻛ‪‬ﺎ ﹶﺃﻭﻝ ﺍﹾﻟﻤ‪‬ﺆﻣﻨﲔ‪ ‬ﻳﻌﲏ ﺃﻭﻝ ﺍﳌﺼﺪﻗﲔ‬ ‫ﹸﻨ ‪ ‬ﹶ ْ ِ ِ َ‬ ‫ﲟﻮﺳﻰ ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ ﻣﻦ ﺍﻟﻘﺒﻂ، ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ :‬ﻭﹶﺃﻧَﺎ ﹶﺃﻭ ﹸ ﺍﹾﻟﻤ‪‬ﺴﻠﻤﲔ‪ ‬ﻳﻌﲏ‬ ‫َ ‪‬ﻝ ْ ِ ِ َ‬ ‫ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ. ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﺎﺷﺮﺓ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﹶﺃﺩﺧ ﹸﻮﺍ ﺁﻝ ﻓﺮﻋﻮﻥ ﹶﺃﺷﺪ ﺍﹾﻟﻌﺬﹶﺍﺏ‪]‬ﻏﺎﻓﺮ: ٦٤[ ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ‬ ‫ﹶ َِْْﹶ َ‪ِ َ ‬‬ ‫ْ ِﻠ‬ ‫ﺃﺧﺮﻯ: ‪‬ﻓﺈ‪‬ﻲ ﹸﻋﺬ‪  ‬ﻋﺬﹶﺍﺑ‪‬ﺎ ﻻ ﹸﻋﺬ‪  ‬ﹶﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺍﹾﻟﻌَﺎﹶﻟﻤﲔ‪]‬ﺍﳌﺎﺋﺪﺓ: ٥١١[ ﻭﻗﺎﻝ ﰲ‬ ‫َِ‬ ‫ﱠ ﺃ َ ﱢﺑﻪ َ ‪َ ‬‬ ‫ﹶِﻧ ﺃ َ ﱢﺑﻪ َ‬ ‫ﺁﻳﺔ ﺃﺧﺮﻯ: ‪ِ‬ﺇﻥ ﺍﹾﻟﻤﻨَﺎﻓﻘﲔ ﻓِﻲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟ‪‬ﺎﺭ‪]‬ﺍﻟﻨﺴﺎﺀ: ٥٤١[ ﻓﺸﻜﻮﺍ ﰲ‬ ‫‪ْ ِ ْ ‬ﹶ ِ ِ َ ﻨ ِ‬ ‫ﱠ ‪َ ِِ ‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻳﻨﻘﺾ ﺑﻌﻀﻪ ﺑﻌﻀﺎ، ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﹶﺃﺩﺧ ﹸﻮﺍ ﺁﻝ ﻓﺮﻋﻮﻥ ﹶﺃﺷـﺪ‬ ‫ﹶ َِْْﹶ َ ‪‬‬ ‫ْ ِﻠ‬ ‫ﺍﹾﻟﻌﺬﹶﺍﺏ‪ ‬ﻳﻌﲏ ﻋﺬﺍﺏ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻓﺈ‪‬ﻲ ﹸﻋﺬ‪  ‬ﻋﺬﹶﺍﺑ‪‬ﺎ ﻻ‬ ‫ﱠ‬ ‫ﹶِﻧ ﺃ َ ﱢﺑﻪ َ‬ ‫َ ِ‬ ‫ﹸﻋﺬ‪  ‬ﹶﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺍﹾﻟﻌَﺎﹶﻟﻤﲔ‪ ‬ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﻣﺴﺨﻬﻢ ﺧﻨﺎﺯﻳﺮ ﻓﻌﺬ‪‬ﻢ ﺑﺎﳌﺴﺦ ﻣﺎ ﱂ ﻳﻌﺬﺏ‬ ‫ﺃ َ ﱢﺑﻪ َ ‪َ ِ َ ‬‬ ‫ﺳﻮﺍﻫﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪ِ‬ﺇﻥ ﺍﹾﻟﻤﻨَﺎﻓﻘﲔ ﻓِﻲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟ‪‬ﺎﺭ‪ ‬ﻷﻥ ﺟﻬﻨﻢ‬ ‫‪ْ ِ ْ ‬ﹶ ِ ِ َ ﻨ ِ‬ ‫ﱠ ‪َ ِِ ‬‬ ‫ﳍﺎ ﺳﺒﻌﺔ ﺃﺑﻮﺍﺏ ﺟﻬﻨﻢ ﻭﻟﻈﻰ ﻭﺍﳊﻄﻤﺔ ﻭﺳﻘﺮ ﻭﺍﻟﺴﻌﲑ ﻭﺍﳉﺤﻴﻢ ﻭﺍﳍﺎﻭﻳﺔ ﻭﻫﻢ ﰲ ﺃﺳﻔﻞ‬ ‫ﺩﺭﻙ ﻓﻴﻬﺎ.‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ‪‬ﹶﻟﻴﺲ ﹶﻟﻬﻢ ﻃﻌَﺎ ‪ِ ‬ﺇﻻ ﻣِﻦ ﺿﺮِﻳﻊ‪]‬ﺍﻟﻐﺎﺷﻴﺔ: ٦[ ﰒ ﻗﺎﻝ: ‪ِ‬ﺇﻥ‬ ‫ﱠ‬ ‫َ ٍ‬ ‫ْ َ ‪ ْ‬ﹶ ﻡ ﱠ‬ ‫ﺷﺠﺮﺕ ﺍﻟﺰﱡﻮﻡ ﻃﻌَﺎﻡ ﺍﻷﺛِﻴﻢ‪]‬ﺍﻟﺪﺧﺎﻥ: ٣٤[ ﻓﻘﺪ ﺃﺧﱪ ﺃﻥ ﳍﻢ ﻃﻌﺎﻣﺎ ﻏﲑ ﺍﻟﻀﺮﻳﻊ‬ ‫ِ‬ ‫َ َ َ َ ‪‬ﻗ ِ ﹶ ‪‬‬ ‫ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻣﺘﻨﺎﻗﺾ، ﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﹶﻟﻴﺲ ﹶﻟﻬﻢ ﻃﻌَﺎ ‪ِ ‬ﺇﻻ ﻣِﻦ ﺿﺮِﻳﻊ‪‬‬ ‫َ ٍ‬ ‫ْ َ ‪ ْ‬ﹶ ﻡ ﱠ‬
  • 12. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٠١‬ ‫ﻟ‬ ‫ﻳﻘﻮﻝ: ﻟﻴﺲ ﳍﻢ ﻃﻌﺎﻡ ﰲ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺇﻻ ﻣﻦ ﺿﺮﻳﻊ ﻭﻳﺄﻛﻠﻮﻥ ﺍﻟﺰﻗﻮﻡ ﰲ ﻏﲑ ﺫﻟﻚ‬ ‫ﺍﻟﺒﺎﺏ ﻓﺬﻟﻚ ﻗﻮﻟﻪ: ‪ِ‬ﺇﻥ ﺷﺠﺮﺕ ﺍﻟﺰﱡﻮﻡ ﻃﻌَﺎﻡ ﺍﻷﺛِﻴﻢ‪ ‬ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ‬ ‫ِ‬ ‫ﱠ َ َ َ َ ‪‬ﻗ ِ ﹶ ‪‬‬ ‫ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺫﻟﻚ: ‪ِ‬ﺑﺄﻥ ﺍﷲ ﻣﻮﻟﹶﻰ ﺍﱠﻟﺬِﻳﻦ ﺁﻣ‪‬ﻮﺍ ﻭﹶﺃﻥ ﺍﹾﻟﻜﹶﺎﻓﺮِﻳﻦ ﻻ ﻣﻮﻟﹶﻰ‬ ‫ِ َ ﹶ َْ‬ ‫َ َﻨ َ ﱠ‬ ‫ﹶﱠ َ َْ‬ ‫ﹶﻟﻬﻢ‪]‬ﳏﻤﺪ: ١١[ ﰒ ﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﹸﺛﻢ ﺭ ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍﷲ ﻣﻮﻻ ‪  ‬ﺍﹾﻟﺤﻖ‪]‬ﺍﻷﻧﻌﺎﻡ:‬ ‫ِ َ ْ ﹶ ﻫﻢ َ ‪‬‬ ‫‪ ‬ﺩ‬ ‫‪ْ‬‬ ‫٢٦[ ﻓﻘﺎﻟﻮﺍ: ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﶈﻜﻢ؟ ﳜﱪ ﺃ‪‬ﻢ ﺭﺩﻭﺍ ﺇﱃ ﺍﷲ ﻣﻮﻻﻫﻢ ﺍﳊﻖ‬ ‫ﻗﺎﻝ:‬ ‫‪‬ﻭﺃﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻻ ﻣﻮﱃ ﳍﻢ‪ ‬ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ.‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﺫِﻟﻚ ِﺑﺄﻥ ﺍﷲ ﻣﻮﻟﹶﻰ ﺍﱠﻟﺬِﻳﻦ ﺁﻣ‪‬ﻮﺍ‪ ‬ﻳﻘﻮﻝ ﻧﺎﺻﺮ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪‬ﻭﹶﺃﻥ‬ ‫َ ﱠ‬ ‫َ َﻨ‬ ‫ﹶ َ ﹶﱠ َ َْ‬ ‫ﺍﹾﻟﻜﹶﺎﻓﺮِﻳﻦ ﻻ ﻣﻮﻟﹶﻰ ﹶﻟﻬﻢ‪ ‬ﻳﻘﻮﻝ ﻻ ﻧﺎﺻﺮ ﳍﻢ، ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﹸﺛﻢ ﺭ ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍﷲ ﻣﻮﻻ ‪ ‬‬ ‫ِ َ ْ ﹶﻫ ﻢ‬ ‫‪ ‬ﺩ‬ ‫ِ َ ﹶ َْ ‪ْ‬‬ ‫ﺍﹾﻟﺤﻖ‪ ‬ﻷﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﺭﺑﺎﺏ ﺑﺎﻃﻞ ﻓﻬﺬﺍ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫َ‪‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ : ‪ِ‬ﺇﻥ ﺍﷲ ‪‬ﻳﺤﺐ ﺍﹾﻟﻤ‪‬ﻘﺴﻄﲔ‪]‬ﺍﳌﺎﺋﺪﺓ: ٢٤[، ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ :‬ ‫ﱠ َ ِ ‪ ‬ﹾ ِِ َ‬ ‫‪‬ﻭﹶﺃ ‪‬ﺎ ﺍﹾﻟﻘﹶﺎﺳ ﹸﻮﻥ ﻓﻜﹶﺎ‪‬ﻮﺍ ِﻟﺠﻬﻨﻢ ﺣﻄﺒ‪‬ﺎ‪]‬ﺍﳉﻦ: ٥١[ ﻓﻘﺎﻟﻮﺍ: ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ‬ ‫ِﻄ ﹶ ﹶ ﻧ َ َ‪ َ َ ‬ﹶ‬ ‫َﻣ‬ ‫ﺍﻟﻜﻼﻡ ﺍﶈﻜﻢ، ﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭﹶﺃ ‪‬ﺎ ﺍﹾﻟﻘﹶﺎﺳ ﹸﻮﻥ ﻓﻜﹶﺎ‪‬ﻮﺍ ِﻟﺠﻬﻨﻢ ﺣﻄﺒ‪‬ﺎ‪ ‬ﻳﻌﲏ ﺍﻟﻌﺎﺩﻟﻮﻥ ﺑﺎﷲ‬ ‫ِﻄ ﹶ ﹶ ﻧ َ َ‪ َ َ ‬ﹶ‬ ‫َﻣ‬ ‫ﺍﳉﺎﻋﻠﻮﻥ ﻟﻪ ﻋﺪﻻ ﻣﻦ ﺧﻠﻴﻘﺘﻪ ﻓﻴﻌﺒﺪﻭﻧﻪ ﻣﻊ ﺍﷲ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭﹶﺃﻗﺴﻄﹸﻮﺍ ِﺇﻥ ﺍﷲ ‪‬ﻳﺤﺐ‬ ‫ﱠ َ ِ ‪‬‬ ‫َﹾ ِ‬ ‫ﺍﹾﻟﻤ‪‬ﻘﺴﻄﲔ‪ ‬ﻳﻘﻮﻝ: ﺍﻋﺪﻟﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﷲ ﳛﺐ ﺍﻟﺬﻱ ﻳﻌﺪﻟﻮﻥ. ﻭﻗﺎﻝ‬ ‫ﹾ ِِ َ‬ ‫ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﹶﺃِﺇﹶﻟ ‪ ‬ﻣﻊ ﺍﷲ َﺑﻞ ﻫﻢ ﻗﻮ ‪َ ‬ﻳﻌﺪﹸﻮﻥ‪]‬ﺍﻟﻨﺤﻞ: ٠٦[ ﻳﻌﲏ ﻳﺸﺮﻛﻮﻥ ﻓﻬﺬﺍ‬ ‫ﻪ ‪ ِ َ ‬ﹾ ‪ ْ ‬ﹶ ْﻡ ْ ِﻟ ﹶ‬ ‫ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭَﺍﹾﻟﻤﺆﻣ‪‬ﻮﻥ َﺍﹾﻟﻤﺆﻣﻨَﺎ ‪َ ‬ﺑﻌ ‪ ‬ﻢ ﹶﺃﻭِﻟﻴَﺎﺀ َﺑﻌﺾ‪]‬ﺍﻟﺘﻮﺑﺔ: ١٧[ ﻭﻗﺎﻝ‬ ‫‪ِ ْ ‬ﻨ ﹶ ﻭ ‪ ِ ْ ‬ﺕ ْﻀﻬ ْ ْ ُ ْ ٍ‬ ‫ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻭَﺍﱠﻟﺬِﻳﻦ ﺁﻣ‪‬ﻮﺍ ﻭﹶﻟﻢ ‪‬ﻳﻬَﺎﺟ ‪‬ﻭﺍ ﻣَﺎ ﹶﻟ ﹸﻢ ‪‬ﻦ ﻭﻻَﻳﺘﻬِﻢ ‪‬ﻦ ﺷﻲﺀ ﺣ‪‬ﻰ‬ ‫ﻜ ﻣ َ ﹶ ِ ﻣ َ ْ ٍ َﺘ‬ ‫َ َﻨ َ ْ ِﺮ‬ ‫‪‬ﻳﻬَﺎﺟ ‪‬ﻭﺍ‪]‬ﺍﻷﻧﻔﺎﻝ: ٢٧[ ﻭﻛﺎﻥ ﻋﻨﺪ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻣﻌﻨﺎﻩ ﻳﻨﻘﺾ ﺑﻌﻀﻪ ﺑﻌﻀﺎ، ﻭﺃﻣﺎ‬ ‫ِﺮ‬ ‫ﻗﻮﻟﻪ: ‪‬ﻭَﺍﱠﻟﺬِﻳﻦ ﺁﻣ‪‬ﻮﺍ ﻭﹶﻟﻢ ‪‬ﻳﻬَﺎﺟ ‪‬ﻭﺍ ﻣَﺎ ﹶﻟ ﹸﻢ ﻣﻦ ﻭﻻَﻳﺘﻬِﻢ ‪‬ﻦ ﺷﻲﺀ ﺣ‪‬ﻰ‬ ‫ﻜ ‪ َ ‬ﹶ ِ ﻣ َ ْ ٍ َﺘ‬ ‫ِﺮ‬ ‫َ َﻨ َ ْ‬ ‫‪‬ﻳﻬَﺎﺟ ‪‬ﻭﺍ‪‬ﻳﻌﲏ ﻣﻦ ﺍﳌﲑﺍﺙ، ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺣﻜﻢ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﳌﺎ ﻫﺎﺟﺮﻭﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺃﻥ‬ ‫ِﺮ‬
  • 13. ‫١١‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﻻ ﻳﺘﻮﺍﺭﺛﻮﺍ ﺇﻻ ﺑﺎﳍﺠﺮﺓ،؛ ﻓﺈﻥ ﻣﺎﺕ ﺭﺟﻞ ﺑﺎﳌﺪﻳﻨﺔ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﻭﻟﻪ ﺃﻭﻟﻴﺎﺀ ﲟﻜﺔ ﱂ‬ ‫ﻳﻬﺎﺟﺮﻭﺍ ﻛﺎﻧﻮﺍ ﻻ ﻳﺘﻮﺍﺭﺛﻮﻥ، ﻭﻛﺬﺍ ﺇﻥ ﻣﺎﺕ ﺭﺟﻞ ﲟﻜﺔ ﻭﻟﻪ ﻭﱄ ﻣﻬﺎﺟﺮ ﻣﻊ ﺍﻟﻨﱯ ‪‬‬ ‫ﻛﺎﻥ ﻻ ﻳﺮﺛﻪ ﺍﳌﻬﺎﺟﺮ. ﻓﺬﻟﻚ ﻗﻮﻟﻪ: ‪‬ﻭَﺍﱠﻟﺬِﻳﻦ ﺁﻣ‪‬ﻮﺍ ﻭﹶﻟﻢ ‪‬ﻳﻬَﺎﺟ ‪‬ﻭﺍ ﻣَﺎ ﹶﻟ ﹸﻢ ‪‬ﻦ ﻭﻻَﻳﺘﻬِﻢ‬ ‫ﻜ ﻣ َ ﹶِ‬ ‫َ َﻨ َ ْ ِﺮ‬ ‫‪‬ﻦ ﺷﻲﺀ‪ ‬ﻣﻦ ﺍﳌﲑﺍﺙ ﺣﱴ ﻳﻬﺎﺟﺮﻭﺍ، ﻓﻠﻤﺎ ﻛﺜﺮ ﺍﳌﻬﺎﺟﺮﻭﻥ ﺭﺩ ﺫﻟﻚ ﺍﳌﲑﺍﺙ ﺇﱃ‬ ‫ﻣ َ ٍْ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ ﻫﺎﺟﺮﻭﺍ ﺃﻭ ﱂ ﻳﻬﺎﺟﺮﻭﺍ ﻭﺫﻟﻚ ﻗﻮﻟﻪ: ‪‬ﻭﹸﻭﹸﻮ ﺍﻷﺭﺣَﺎﻡ َﺑﻌ ‪‬ﻬﻢ ﹶﺃﻭﻟﹶﻰ ِﺑﺒﻌﺾ‬ ‫ْ ِ ْﻀ ‪ٍ ْ َ ْ ْ ‬‬ ‫َﺃ ﻟ‬ ‫ﻓِﻲ ﻛﺘَﺎﺏ ﺍﷲ ﻣﻦ ﺍﹾﻟﻤ‪‬ﺆﻣﻨﲔ ﻭَﺍﹾﻟ ‪َ ‬ﺎﺟﺮِﻳﻦ‪]‬ﺍﻷﻧﻔﺎﻝ: ٥٧[ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭَﺍﹾﻟﻤﺆﻣ‪‬ﻮﻥ‬ ‫‪ِ ْ ‬ﻨ ﹶ‬ ‫ِ ِ ِ ِ َ ْ ِ ِ َ ﻤﻬ ِ َ‬ ‫ﻭَﺍﹾﻟﻤﺆﻣﻨَﺎﺕ َﺑﻌ ‪ ‬ﻢ ﹶﺃﻭِﻟﻴَﺎﺀ َﺑﻌﺾ‪ ‬ﻳﻌﲏ ﰲ ﺍﻟﺪﻳﻦ، ﻭﺍﳌﺆﻣﻦ ﻳﺘﻮﱃ ﺍﳌﺆﻣﻦ ﰲ ﺩﻳﻨﻪ ﻓﻬﺬﺍ‬ ‫‪ْ  ِ ْ ‬ﻀﻬ ْ ْ ُ ْ ٍ‬ ‫ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻹﺑﻠﻴﺲ: ‪ِ‬ﺇﻥ ﻋﺒَﺎﺩِﻱ ﹶﻟﻴﺲ ﹶﻟﻚ ﻋﻠﻴﻬﻢ ﺳﻠﻄﹶﺎ ﹲ‪]‬ﺍﳊﺠﺮ: ٢٤[ ﻭﻗﺎﻝ‬ ‫ْ َ َ َﹶْ ِ ْ ‪ ‬ﹾ ﻥ‬ ‫ﱠ ِ‬ ‫ﻣﻮﺳﻰ ﺣﲔ ﻗﺘﻞ ﺍﻟﻨﻔﺲ: ‪‬ﻫﺬﹶﺍ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﹶﺎﻥ‪]‬ﺍﻟﻘﺼﺺ: ٥١[ ﻓﺸﻜﻮﺍ ﰲ‬ ‫َ ِ ْ َ َ ِ ‪ِ ْ‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻣﺘﻨﺎﻗﺾ، ﺃﻣﺎ ﻗﻮﻟﻪ: ‪ِ‬ﻥ ﻋﺒَﺎﺩِﻱ ﹶﻟﻴﺲ ﹶﻟﻚ ﻋﻠﻴﻬﻢ ﺳﻠﻄﹶﺎ ﹲ‪ ‬ﻳﻘﻮﻝ:‬ ‫ْ َ َ َﹶْ ِ ْ ‪ ‬ﹾ ﻥ‬ ‫ﱠ ِ‬ ‫ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺨﻠﺼﻬﻢ ﺍﷲ ﻟﺪﻳﻨﻪ ﻟﻴﺲ ﻹﺑﻠﻴﺲ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ ﺃﻥ ﻳﻀﻠﻬﻢ ﰲ ﺩﻳﻨﻬﻢ‬ ‫ﺃﻭ ﻋﺒﺎﺩﺓ ﺭ‪‬ﻢ، ﻭﻟﻜﻦ ﻳﺼﻴﺐ ﻣﻨﻬﻢ ﻣﻦ ﻗﺒﻞ ﺍﻟﺬﻧﻮﺏ، ﻓﺄﻣﺎ ﺍﻟﺸﺮﻙ ﻓﻼ ﻳﻘﺪﺭ ﺇﺑﻠﻴﺲ ﺃﻥ‬ ‫ﻳﻀﻠﻬﻢ ﻋﻦ ﺩﻳﻨﻬﻢ؛ ﻷﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﺳﺘﺨﻠﺼﻬﻢ ﻟﺪﻳﻨﻪ، ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻮﺳﻰ: ‪‬ﻫﺬﹶﺍ ﻣﻦ‬ ‫َ ِْ‬ ‫ﻋﻤﻞ ﺍﻟﺸﻴﻄﹶﺎﻥ‪ ‬ﻳﻌﲏ ﻣﻦ ﺗﺰﻳﲔ ﺍﻟﺸﻴﻄﺎﻥ ﻛﻤﺎ ﺯﻳﻦ ﻟﻴﻮﺳﻒ ﻭﻵﺩﻡ ﻭﺣﻮﺍﺀ ﻭﻫﻢ ﻋﺒﺎﺩ‬ ‫َ َ ِ ‪ِ ْ‬‬ ‫ﺍﷲ ﺍﳌﺨﻠﺼﻮﻥ، ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﷲ ﻟﻠﻜﻔﺎﺭ: ‪‬ﺍﹾﻟﻴﻮﻡ ﻧَﻨﺴَﺎﻛﻢ ﻛﻤَﺎ َﻧﺴِﻴﺘﻢ ِﻟﻘﹶﺎﺀ َﻳﻮﻣﻜﻢ ﻫﺬﹶﺍ‪]‬ﺍﳉﺎﺛﻴﺔ:‬ ‫‪ ِْ َ ْ ‬ﹸ ْ َ‬ ‫ﹸْ ﹶ‬ ‫َ َْ‬ ‫٤٣[ ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﰲ ﻛﺘﺎﺏ ﻻ ﻳﻀﻞ ﺭﰊ ﻭﻻ ﻳﻨﺴﻰ‪]‬ﻃﻪ: ٢٥[ ﻓﺸﻜﻮﺍ‬ ‫ﰲ ﺍﻟﻘﺮﺁﻥ،ﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﺍﹾﻟﻴﻮﻡ ﻧَﻨﺴَﺎﻛﻢ ﻛﻤَﺎ َﻧﺴِﻴﺘﻢ ِﻟﻘﹶﺎﺀ َﻳﻮﻣﻜﻢ ﻫﺬﹶﺍ‪ ‬ﻳﻘﻮﻝ ﻧﺘﺮﻛﻜﻢ‬ ‫‪ ِْ َ ْ ‬ﹸ ْ َ‬ ‫ﹸْ ﹶ‬ ‫َ َْ‬ ‫ﰲ ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﻧﺴﻴﺘﻢ ﻛﻤﺎ ﺗﺮﻛﺘﻢ ﺍﻟﻌﻤﻞ ﻟﻠﻘﺎﺀ ﻳﻮﻣﻜﻢ ﻫﺬﺍ، ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻓِﻲ ﻛﺘَﺎﺏ ﻻ‬ ‫ِ ٍ ﱠ‬ ‫َﻳﻀﻞ ﺭ‪‬ﻲ ﻭﻻ ﻳَﻨﺴَﻰ‪ ‬ﰲ ﻛﺘﺎﺏ ﻻ ﻳﻀﻞ ﺭﰊ ﻭﻻ ﻳﻘﻮﻝ ﻻ ﻳﺬﻫﺐ ﻣﻦ ﺣﻔﻈﻪ ﻭﻻ‬ ‫ِ ﱡ َﺑ َ ﹶ‬ ‫ﻳﻨﺴﺎﻩ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ‪‬ﻭَﻧﺤ ‪َ   ‬ﻳﻮﻡ ﺍﹾﻟﻘﻴَﺎﻣﺔ ﹶﺃﻋﻤَﻰ ﻗﹶﺎﻝ ﺭﺏ ِﻟﻢ ﺣﺸﺮَﺗﻨِﻲ ﹶﺃﻋﻤَﻰ‬ ‫ْ‬ ‫ﹶ َ ‪َْ َ َ ‬‬ ‫َ ْﺸﺮﻩ ْ َ ِ َ ِ ْ‬
  • 14. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٢١‬ ‫ﻟ‬ ‫ﻭﻗﺪ ﹸﻨﺖ َﺑﺼﲑ‪‬ﺍ‪]‬ﻃﻪ: ٥٢١[ ﻭﻗﺎﻝ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ: ‪‬ﻓﺒﺼﺮ‪‬ﻙ ﺍﹾﻟﻴﻮﻡ ﺣﺪِﻳ ‪]‬ﻕ: ٢٢[‬ ‫ﹶَ َ َ َ ْ َ َ ﺪ‬ ‫َﹶ ْ ﻛ ‪ِ ‬‬ ‫ﻓﻘﺎﻟﻮﺍ: ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﶈﻜﻢ؟ ﻓﻴﻘﻮﻝ: ﺇﻧﻪ ﺃﻋﻤﻰ. ﻭﻳﻘﻮﻝ: ﻓﺒﺼﺮﻙ ﺍﻟﻴﻮﻡ‬ ‫ﺣﺪﻳﺪ ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ، ﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻭَﻧﺤ ‪َ   ‬ﻳﻮﻡ ﺍﹾﻟﻘﻴَﺎﻣﺔ ﹶﺃﻋﻤَﻰ‪ ‬ﻋﻦ ﺣﺠﺘﻪ ﻭﻗﺎﻝ:‬ ‫َ ْﺸﺮﻩ ْ َ ِ َ ِ ْ‬ ‫‪‬ﺭﺏ ِﻟﻢ ﺣﺸﺮَﺗﻨِﻲ ﹶﺃﻋﻤَﻰ‪ ‬ﻋﻦ ﺣﺠﱵ ‪‬ﻭﻗﺪ ﹸﻨﺖ َﺑﺼﲑ‪‬ﺍ‪ ‬ﺎ ﳐﺎﺻﻤﺎ ‪‬ﺎ ﻓﺬﻟﻚ‬ ‫َﹶ ْ ﻛ ‪ِ ‬‬ ‫ْ‬ ‫َ ‪َْ َ َ ‬‬ ‫ﻗﻮﻟﻪ: ‪‬ﻓﻌﻤﻴﺖ ﻋﻠﻴﻬﻢ‪ ‬ﺍﻷﻧﺒَﺎﺀ َﻳﻮﻣﺌﺬ‪]‬ﺍﻟﻘﺼﺺ: ٦٦[ ﻳﻘﻮﻝ: ﺍﳊﺠﺞ ‪‬ﻓﻬﻢ ﻻ‬ ‫ﹶ‪ ْ ‬ﹶ‬ ‫ُ ْ َِ ٍ‬ ‫ﹶ َ َِ ْ َ ﹶ ْ ِ‬ ‫َﻳﺘﺴَﺎﺀﹸﻮﻥ‪] ‬ﺍﻟﻘﺼﺺ: ٦٦[ ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪‬ﻓﺒﺼﺮ‪‬ﻙ ﺍﹾﻟﻴﻮﻡ ﺣﺪِﻳ ‪ ‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻜﺎﻓﺮ‬ ‫ﹶَ َ َ َ ْ َ َ ﺪ‬ ‫َ َﻟ ﹶ‬ ‫ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﻗﱪﻩ ﺷﺨﺺ ﺑﺼﺮﻩ ﻭﻻ ﻳﻄﺮﻑ ﺑﺼﺮﻩ ﺣﱴ ﻳﻌﺎﻳﻦ ﲨﻴﻊ ﻣﺎ ﻛﺎﻥ ﻳﻜﺬﺏ‬ ‫ﺑﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺒﻌﺚ ﻗﻮﻟﻪ: ‪‬ﹶﻟﻘﺪ ﹸﻨﺖ ﻓِﻲ ﻏﻔﻠﺔ ﻣﻦ ﻫﺬﹶﺍ ﻓﻜﺸﻔﻨَﺎ ﻋَﻨﻚ ﻏﻄﹶﺎﺀﻙ ﻓﺒﺼﺮ‪‬ﻙ‬ ‫َ ِ َ َ ﹶَ َ َ‬ ‫ﹶ ْ ﻛ َ ﹶ ﹾﹶ ٍ ‪ َ ْ ‬ﹶ ﹶ َ ﹾ‬ ‫ﺍﹾﻟﻴﻮﻡ ﺣﺪِﻳ ‪ ‬ﻳﻘﻮﻝ: ﻏﻄﺎﺀ ﺍﻵﺧﺮﺓ ﻓﺒﺼﺮﻙ ﳛﺪ ﺍﻟﻨﻈﺮ ﻻ ﻳﻄﺮﻑ ﺣﱴ ﻳﻌﺎﻳﻦ ﲨﻴﻊ ﻣﺎ‬ ‫َ َْ َ ﺪ‬ ‫ﻛﺎﻥ ﻳﻜﺬﺏ ﺑﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺒﻌﺚ ﻓﻬﺬﺍ ﺗﻔﺴﲑ ﻣﺎ ﺷﻜﺖ ﻓﻴﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ.‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮ:‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﳌﻮﺳﻰ: ‪ِ‬ﺇ‪‬ﻧﻨِﻲ ﻣﻌﻜﻤَﺎ ﹶﺃﺳﻤ ‪ ‬ﻭﹶﺃﺭَﻯ‪]‬ﻃﻪ: ٦٤[ ﻭﻗﻮﻟﻪ ﰲ ﻣﻮﺿـﻊ‬ ‫َ َ ﹸ ْ َﻊ َ‬ ‫ﺁﺧﺮ: ‪ِ‬ﺇ‪‬ﺎ ﻣﻌ ﹸﻢ ﻣﺴﺘﻤ ‪‬ﻮﻥ‪] ‬ﺍﻟﺸﻌﺮﺍﺀ: ٥١[ ﻭﻗﺎﻟﻮﺍ: ﻛﻴﻒ ﻗﺎﻝ: ﺇﻧﲏ ﻣﻌﻜﻤﺎ. ﻭﻗﺎﻝ‬ ‫ﻧ َ َﻜ ‪ِ َْ ‬ﻌ ﹶ‬ ‫ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﺇﻧﺎ ﻣﻌﻜﻢ ﻣﺴﺘﻤﻌﻮﻥ‪‬؟ ﻓﺸﻜﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ، ﺃﻣﺎ ﻗﻮﻟﻪ:‬ ‫‪ِ‬ﺇ‪‬ﺎ ﻣﻌ ﹸﻢ‪ ‬ﻓﻬﺬﺍ ﰲ ﳎﺎﺯ ﺍﻟﻠﻐﺔ، ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻠﺮﺟﻞ: ﺇﻧﺎ ﺳﻨﺠﺮﻯ ﻋﻠﻴﻚ ﺭﺯﻗﻚ، ﺇﻧﺎ‬ ‫ﻧ َ َﻜ‬ ‫ﺳﻨﻔﻌﻞ ﺑﻚ ﻛﺬﺍ، ﻭﺃﻣﺎ ﻗﻮﻟﻪ: ‪ِ‬ﺇ‪‬ﻧﻨِﻲ ﻣﻌﻜﻤَﺎ ﹶﺃﺳﻤ ‪ ‬ﻭﹶﺃﺭَﻯ‪ ‬ﻓﻬﻮ ﺟﺎﺋﺰ ﰲ ﺍﻟﻠﻐﺔ ﻳﻘـﻮﻝ‬ ‫َ َ ﹸ ْ َﻊ َ‬ ‫ﺍﻟﺮﺟﻞ ﺍﻟﻮﺍﺣﺪ ﻟﻠﺮﺟﻞ ﺳﺄﺟﺮﻱ ﻋﻠﻴﻚ ﺭﺯﻗﻚ ﺃﻭ ﺳﺄﻓﻌﻞ ﺑﻚ ﺧﲑﺍ.‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ: ﻭﻛﺬﻟﻚ ﺍﳉﻬﻢ ﻭﺷﻴﻌﺘﻪ ﺩﻋﻮﺍ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻓﻀﻠﻮﺍ ﻭﺃﺿﻠﻮﺍ ﺑﻜﻼﻣﻬﻢ ﺑﺸﺮﺍ ﻛﺜﲑﺍ، ﻓﻜﺎﻥ ﳑﺎ ﺑﻠﻐﻨﺎ ﻣﻦ ﺃﻣﺮ ﺍﳉﻬﻢ‬ ‫‪ ‬‬ ‫ﻋﺪﻭ ﺍﷲ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ ﻣﻦ ﺃﻫﻞ ﺗﺮﻣﺬ ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺧﺼﻮﻣﺎﺕ ﻭﻛﻼﻡ‬ ‫ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﻛﻼﻣﻪ ﰲ ﺍﷲ ﺗﻌﺎﱃ ﻓﻠﻘﻲ ﺃﻧﺎﺳﺎ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻳﻘﺎﻝ ﳍﻢ: ﺍﻟﺴﻤﻨﻴﺔ ﻓﻌﺮﻓﻮﺍ‬ ‫‪‬‬ ‫ﺍﳉﻬﻢ ﻓﻘﺎﻟﻮﺍ ﻟﻪ: ﻧﻜﻠﻤﻚ ﻓﺈﻥ ﻇﻬﺮﺕ ﺣﺠﺘﻨﺎ ﻋﻠﻴﻚ ﺩﺧﻠﺖ ﰲ ﺩﻳﻨﻨﺎ ﻭﺇﻥ ﻇﻬﺮﺕ‬ ‫ﺣﺠﺘﻚ ﻋﻠﻴﻨﺎ ﺩﺧﻠﻨﺎ ﰲ ﺩﻳﻨﻚ. ﻓﻜﺎﻥ ﳑﺎ ﻛﻠﻤﻮﺍ ﺑﻪ ﺍﳉﻬﻢ ﺃﻥ ﻗﺎﻟﻮﺍ ﻟﻪ: ﺃﻟﺴﺖ ﺗﺰﻋﻢ ﺃﻥ‬ ‫ﻟﻚ ﺇﳍﺎ؟ ﻗﺎﻝ ﺍﳉﻬﻢ: ﻧﻌﻢ. ﻓﻘﺎﻟﻮﺍ ﻟﻪ: ﻓﻬﻞ ﺭﺃﻳﺖ ﺇﳍﻚ؟ ﻗﺎﻝ: ﻻ. ﻗﺎﻟﻮﺍ: ﻓﻬﻞ ﲰﻌﺖ‬ ‫ﻛﻼﻣﻪ؟ ﻗﺎﻝ: ﻻ. ﻗﺎﻟﻮﺍ: ﻓﺸﻤﻤﺖ ﻟﻪ ﺭﺍﺋﺤﺔ؟ ﻗﺎﻝ: ﻻ. ﻗﺎﻟﻮﺍ: ﻓﻮﺟﺪﺕ ﻟﻪ ﺣﺴﺎ؟ ﻗﺎﻝ:‬ ‫ِ‪‬‬
  • 15. ‫٣١‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﻻ. ﻗﺎﻟﻮﺍ: ﻓﻮﺟﺪﺕ ﻟﻪ ﻣﺠﺴﺎ؟ ﻗﺎﻝ: ﻻ. ﻗﺎﻟﻮﺍ: ﻓﻤﺎ ﻳﺪﺭﻳﻚ ﺃﻧﻪ ﺇﻟﻪ؟ ﻗﺎﻝ: ﻓﺘﺤﲑ ﺍﳉﻬﻢ.‬ ‫‪‬‬ ‫ﻓﻠﻢ ﻳﺪﺭ ﻣﻦ ﻳﻌﺒﺪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ، ﰒ ﺇﻧﻪ ﺍﺳﺘﺪﺭﻙ ﺣﺠﺔ ﻣﺜﻞ ﺣﺠﺔ ﺯﻧﺎﺩﻗﺔ ﺍﻟﻨﺼﺎﺭﻯ،‬ ‫‪‬‬ ‫ﻭﺫﻟﻚ ﺃﻥ ﺯﻧﺎﺩﻗﺔ ﺍﻟﻨﺼﺎﺭﻯ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﰲ ﻋﻴﺴﻰ ﻫﻮ ﺭﻭﺡ ﺍﷲ ﻣﻦ ﺫﺍﺕ‬ ‫ﺍﷲ، ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﳛﺪﺙ ﺃﻣﺮﺍ ﺩﺧﻞ ﰲ ﺑﻌﺾ ﺧﻠﻘﻪ، ﻓﺘﻜﻠﻢ ﻋﻠﻰ ﻟﺴﺎﻥ ﺧﻠﻘﻪ، ﻓﻴﺄﻣﺮ ﲟﺎ‬ ‫‪‬‬ ‫ﻳﺸﺎﺀ ﻭﻳﻨﻬﻰ ﻋﻤﺎ ﻳﺸﺎﺀ، ﻭﻫﻮ ﺭﻭﺡ ﻏﺎﺋﺒﺔ ﻋﻦ ﺍﻷﺑﺼﺎﺭ، ﻓﺎﺳﺘﺪﺭﻙ ﺍﳉﻬﻢ ﺣﺠﺔ ﻣﺜﻞ‬ ‫ﹰ‬ ‫ﻫﺬﻩ ﺍﳊﺠﺔ ﻓﻘﺎﻝ ﻟﻠﺴﻤﲏ: ﺃﻟﺴﺖ ﺗﺰﻋﻢ ﺃﻥ ﻓﻴﻚ ﺭﻭﺣﺎ؟ ﻗﺎﻝ: ﻧﻌﻢ. ﻓﻘﺎﻝ: ﻫﻞ ﺭﺃﻳﺖ‬ ‫‪‬‬ ‫ﺭﻭﺣﻚ؟ ﻗﺎﻝ: ﻻ. ﻗﺎﻝ: ﻓﺴﻤﻌﺖ ﻛﻼﻣﻪ؟ ﻗﺎﻝ: ﻻ. ﻗﺎﻝ: ﻓﻮﺟﺪﺕ ﻟﻪ ﺣﺴﺎ ﺃﻭ ﳎﺴﺎ؟‬ ‫ﻗﺎﻝ: ﻻ. ﻗﺎﻝ: ﻓﻜﺬﻟﻚ ﺍﷲ ﻻ ﻳﺮﻯ ﻟﻪ ﻭﺟﻪ ﻭﻻ ﻳﺴﻤﻊ ﻟﻪ ﺻﻮﺕ ﻭﻻ ﻳﺸﻢ ﻟﻪ ﺭﺍﺋﺤﺔ‬ ‫ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻦ ﺍﻷﺑﺼﺎﺭ ﻭﻻ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ، ﻭﻭﺟﺪ ﺛﻼﺙ ﺁﻳﺎﺕ ﻣﻦ‬ ‫ﺍﳌﺘﺸﺎﺑﻪ ﻗﻮﻟﻪ: ‪‬ﹶﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲ ٌ‪]‬ﺍﻟﺸﻮﺭﻯ: ١١[ ‪‬ﻭ ‪‬ﻮ ﺍﷲ ﻓِﻲ ﺍﻟﺴﻤَﺎﻭَﺍﺕ ﻭﻓِﻲ‬ ‫ِ َ‬ ‫‪‬‬ ‫َﻫ َ ُ‬ ‫ْ َ ﹶ ِ ﹾ ِ ِ َ ْﺀ‬ ‫ﺍﻷﺭﺽ‪ ‬ﻻ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ﻭ ‪‬ﻮ ‪‬ﺪﺭ ‪ ‬ﺍﻷْﺑﺼَﺎﺭ‪]‬ﺍﻷﻧﻌﺎﻡ: ٣٠١[.‬ ‫َ‬ ‫َﻫ َ ﻳ ْ ِﻙ‬ ‫َْ ِ‬ ‫ﻓﺒﲎ ﺃﺻﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺎﺕ، ﻭﺗﺄﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻏﲑ ﺗﺄﻭﻳﻠﻪ ﻭﻛﺬﺏ‬ ‫ﺑﺄﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺯﻋﻢ ﺃﻥ ﻣﻦ ﻭﺻﻒ ﺍﷲ ﺑﺸﻲﺀ ﳑﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ‬ ‫ﺃﻭ ﺣﺪﺙ ﻋﻨﻪ ﺭﺳﻮﻟﻪ ﻛﺎﻥ ﻛﺎﻓﺮﺍ، ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﺸ‪‬ﺒﻬﺔ ﻓﺄﺿﻞ ﺑﻜﻼﻣﻪ ‪‬ﺑﺸﺮﺍ ﻛﺜﲑﺍ ﻭﺗﺒﻌﻪ‬ ‫‪ ‬‬ ‫ﹸ ‪ ِ  ‬ﹶﹶ ‪ ‬ﱠ‬ ‫‪‬‬ ‫ﻋﻠﻰ ﻗﻮﻟﻪ ﺭﺟﺎﻝ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺏ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺑﺎﻟﺒﺼﺮﺓ، ﻭﻭﺿﻊ‬ ‫ﺩﻳﻦ ﺍﳉﻬﻤﻴﺔ، ﻓﺈﺫﺍ ﺳﺄﳍﻢ ﺍﻟﻨﺎﺱ ﻋﻦ ﻗﻮﻝ ﺍﷲ: ‪‬ﹶﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲ ٌ‪ ‬ﻳﻘﻮﻟﻮﻥ: ﻟﻴﺲ‬ ‫ْ َ ﹶ ِ ﹾ ِ ِ َ ْﺀ‬ ‫َ‬ ‫ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻭﻫﻮ ﲢﺖ ﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ ﻛﻤﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ، ﻭﻻ ﳜﻠﻮ‬ ‫ﻣﻨﻪ ﻣﻜﺎﻥ ﻭﻻ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ ﻭﱂ ﻳﺘﻜﻠﻢ ﻭﻻ ﻳﺘﻜﻠﻢ ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺃﺣﺪ ﰲ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ ﻭﻻ ﻳﻮﺻﻒ ﻭﻻ ﻳﻌﺮﻑ ﺑﺼﻔﺔ ﻭﻻ ﻳﻔﻌﻞ ﻭﻻ ﻟﻪ ﻏﺎﻳﺔ ﻭﻻ ﻟﻪ ﻣﻨﺘﻬﻰ‬ ‫ﻭﻻ ﻳﺪﺭﻙ ﺑﻌﻘﻞ ﻭﻫﻮ ﻭﺟﻪ ﻛﻠﻪ ﻭﻫﻮ ﻋﻠﻢ ﻛﻠﻪ ﻭﻫﻮ ﲰﻊ ﻛﻠﻪ ﻭﻫﻮ ﺑﺼﺮ ﻛﻠﻪ ﻭﻫﻮ ﻧﻮﺭ‬ ‫ﻛﻠﻪ ﻭﻫﻮ ﻗﺪﺭﺓ ﻛﻠﻪ ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺷﻴﺌﺎﻥ ﻭﻻ ﻳﻮﺻﻒ ﺑﻮﺻﻔﲔ ﳐﺘﻠﻔﲔ ﻭﻟﻴﺲ ﻟﻪ ﺃﻋﻠﻰ‬ ‫ﻭﻻ ﺃﺳﻔﻞ ﻭﻻ ﻧﻮﺍﺣﻲ ﻭﻻ ﺟﻮﺍﻧﺐ ﻭﻻ ﳝﲔ ﻭﻻ ﴰﺎﻝ ﻭﻻ ﻫﻮ ﺧﻔﻴﻒ ﻭﻻ ﺛﻘﻴﻞ ﻭﻻ ﻟﻪ‬ ‫ﻟﻮﻥ ﻭﻻ ﻟﻪ ﺟﺴﻢ ﻭﻟﻴﺲ ﻫﻮ ﲟﻌﻤﻮﻝ ﻭﻻ ﻣﻌﻘﻮﻝ، ﻭﻛﻠﻤﺎ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺒﻚ ﺃﻧﻪ ﺷﻲﺀ‬ ‫ﺗﻌﺮﻓﻪ ﻓﻬﻮ ﻋﻠﻰ ﺧﻼﻓﻪ.‬ ‫ﻗﺎﻝ: ﺃﲪﺪ: ﻭﻗﻠﻨﺎ: ﻫﻮ ﺷﻲﺀ. ﻓﻘﺎﻟﻮﺍ: ﻫﻮ ﺷﻲﺀ ﻻ ﻛﺎﻷﺷﻴﺎﺀ. ﻓﻘﻠﻨﺎ: ﺇﻥ ﺍﻟﺸﻲﺀ‬ ‫ﺍﻟﺬﻱ ﻻ ﻛﺎﻷﺷﻴﺎﺀ ﻗﺪ ﻋﺮﻑ ﺃﻫﻞ ﺍﻟﻌﻘﻞ ﺃﻧﻪ ﻻ ﺷﻲﺀ، ﻓﻌﻨﺪ ﺫﻟﻚ ﺗﺒﲔ ﻟﻠﻨﺎﺱ ﺃ‪‬ﻢ ﻻ‬
  • 16. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٤١‬ ‫ﻟ‬ ‫ﻳﺆﻣﻨﻮﻥ ﺑﺸﻲﺀ، ﻭﻟﻜﻦ ﻳﺪﻓﻌﻮﻥ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﺍﻟﺸﻨﻌﺔ ﲟﺎ ﻳﻘﺮﻭﻥ ﰲ ﺍﻟﻌﻼﻧﻴﺔ، ﻓﺈﺫﺍ ﻗﻴﻞ‬ ‫ﳍﻢ: ﻣﻦ ﺗﻌﺒﺪﻭﻥ؟ ﻗﺎﻟﻮﺍ: ﻧﻌﺒﺪ ﻣﻦ ﻳﺪﺑﺮ ﺃﻣﺮ ﻫﺬﺍ ﺍﳋﻠﻖ. ﻓﻘﻠﻨﺎ: ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺪﺑﺮ ﺃﻣﺮ ﻫﺬﺍ‬ ‫ﺍﳋﻠﻖ؟ ﻫﻮ ﳎﻬﻮﻝ ﻻ ﻳﻌﺮﻑ ﺑﺼﻔﺔ؟ ﻗﺎﻟﻮﺍ: ﻧﻌﻢ. ﻓﻘﻠﻨﺎ: ﻗﺪ ﻋﺮﻑ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻧﻜﻢ ﻻ‬ ‫ﺗﺆﻣﻨﻮﻥ ﺑﺸﻲﺀ، ﻭﺇﳕﺎ ﺗﺪﻓﻌﻮﻥ ﻋﻦ ﺃﻧﻔﺴﻜﻢ ﺍﻟﺸﻨﻌﺔ ﲟﺎ ﺗﻈﻬﺮﻭﻧﻪ. ﻓﻘﻠﻨﺎ ﳍﻢ: ﻫﺬﺍ ﺍﻟﺬﻱ‬ ‫ﻳﺪﺑﺮ ﻫﻮ ﺍﻟﺬﻱ ﻛﻠﻢ ﻣﻮﺳﻰ. ﻗﺎﻟﻮﺍ: ﱂ ﻳﺘﻜﻠﻢ ﻭﻻ ‪‬ﻳﻜﻠﻢ؛ ﻷﻥ ﺍﻟﻜﻼﻡ ﻻ ﻳﻜﻮﻥ ﺇﻻ‬ ‫ﹶﱢ‬ ‫ﲜﺎﺭﺣﺔ ﻭﺍﳉﻮﺍﺭﺡ ﻋﻦ ﺍﷲ ﻣﻨﻔﻴﺔ، ﻓﺈﺫﺍ ﲰﻊ ﺍﳉﺎﻫﻞ ﻗﻮﳍﻢ ﻳﻈﻦ ﺃ‪‬ﻢ ﻣﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ‬ ‫ﺗﻌﻈﻴﻤﺎ ﷲ ﻭﻻ ﻳﻌﻠﻢ ﺃ‪‬ﻢ ﺇﳕﺎ ﻳﻌﻮﺩ ﻗﻮﳍﻢ ﺇﱃ ﺿﻼﻟﺔ ﻭﻛﻔﺮ ﻭﻻ ﻳﺸﻌﺮ ﺃ‪‬ﻢ ﻻ ﻳﻘﻮﻟﻮﻥ‬ ‫ﻗﻮﳍﻢ ﺇﻻ ﻓﺮﻳﺔ ﰲ ﺍﷲ.‬ ‫ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳋﻠﻖ ﻭﺍﳉﻌﻞ: ﻓﻤﻤﺎ ‪‬ﻳﺴﺄﻝ ﻋﻨﻪ ﺍﳉﻬﻤﻲ ﻳﻘﺎﻝ ﻟﻪ: ﲡﺪ ﰲ ﻛﺘﺎﺏ ﺍﷲ‬ ‫‪‬‬ ‫ﺃﻧﻪ ﳜﱪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﳐﻠﻮﻕ؟ ﻓﻼ ﳚﺪ. ﻓﻴﻘﺎﻝ: ﻟﻪ ﻓﺘﺠﺪﻩ ﰲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ‬ ‫ﻗﺎﻝ: ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ؟ ﻓﻼ ﳚﺪ. ﻓﻴﻘﺎﻝ ﻟﻪ: ﻓﻤﻦ ﺃﻳﻦ ﻗﻠﺖ؟ ﻓﺴﻴﻘﻮﻝ: ﻣﻦ ﻗﻮﻝ ﺍﷲ:‬ ‫‪ِ‬ﺇ‪‬ﺎ ﺟﻌﻠﻨَﺎﻩ ﻗﺮْﺁﻧ‪‬ﺎ ﻋﺮِﺑ‪‬ﺎ‪]‬ﺍﻟﺰﺧﺮﻑ: ٣[، ﻭﺯﻋﻢ ﺃﻥ ﺟﻌﻞ ﲟﻌﲎ: ﺧﻠﻖ، ﻓﻜﻞ ﳎﻌﻮﻝ‬ ‫ََﻴ‬ ‫ﻧ ََﹾ ‪ ‬ﹸ‬ ‫ﻫﻮ ﳐﻠﻮﻕ، ﻓﺎﺩﻋﻰ ﻛﻠﻤﺔ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﳌﺘﺸﺎﺑﻪ ﳛﺘﺞ ‪‬ﺎ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻠﺤﺪ ﰲ ﺗﻨـﺰﻳﻠﻪ‬ ‫ﻭﻳـﺒﺘﻐﻲ ﺍﻟﻔﺘﻨﺔ ﰲ ﺗﺄﻭﻳﻠﻬﺎ.‬ ‫ﻭﺫﻟﻚ ﺃﻥ ﺟﻌﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ﻋﻠﻰ ﻭﺟﻬﲔ: ﻋﻠﻰ ﻣﻌﲎ )ﺍﻟﺘﺴﻤﻴﺔ(‬ ‫ﻭﻫﻲ ﻣﻌﲎ )ﻓﻌﻞ ﻣﻦ ﺃﻓﻌﺎﳍﻢ( ﻭﻗﻮﻟﻪ: ‪‬ﺍﱠﻟﺬِﻳﻦ ﺟﻌ ﹸﻮﺍ ﺍﹾﻟﻘﺮْﺁﻥ ﻋﻀﲔ‪]‬ﺍﳊﺠﺮ: ١٩[‬ ‫َ َ َﻠ ﹸ ﹶ ِ ِ َ‬ ‫ﻗﺎﻟﻮﺍ: ﻫﻮ ﺷﻌﺮ ﻭﺃﻧﺒﺎﺀ ﺍﻷﻭﻟﲔ ﻭﺃﺿﻐﺎﺙ ﺃﺣﻼﻡ، ﻓﻬﺬﺍ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺘﺴﻤﻴﺔ، ﻗﺎﻝ:‬ ‫‪‬ﻭﺟﻌ ﹸﻮﺍ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﺍﱠﻟﺬِﻳﻦ ﻫﻢ ﻋﺒَﺎﺩ ﺍﻟﺮﺣﻤﻦ ِﺇﻧَﺎﺛﹰﺎ‪]‬ﺍﻟﺰﺧﺮﻑ: ٩١[ ﻳﻌﲏ: ﺃ‪‬ﻢ‬ ‫َ ‪ِ َْ   ِ ْ‬‬ ‫َ ﹶ ﹶﹶ‬ ‫َ َ َﻠ‬ ‫ﲰﻮﻫﻢ ﺇﻧﺎﺛﺎ ﰒ ﺫﻛﺮ ﺟﻌﻞ ﻋﻠﻰ ﻏﲑ ﻣﻌﲎ ﺍﻟﺘﺴﻤﻴﺔ ﻓﻘﺎﻝ: ‪َ‬ﻳﺠﻌ ﹸﻮﻥ ﹶﺃﺻَﺎِﺑﻌ ‪‬ﻢ ﻓِﻲ‬ ‫َﻬ ْ‬ ‫ْ َﻠ ﹶ‬ ‫ﺁﺫﹶﺍِﻧﻬِﻢ‪]‬ﺍﻟﺒﻘﺮﺓ: ٩١[ ﻓﻬﺬﺍ ﻋﻠﻰ ﻣﻌﲎ: ﻓﻌﻞ ﻣﻦ ﺃﻓﻌﺎﳍﻢ، ﻭﻗﺎﻝ: ‪‬ﺣ‪‬ﻰ ِﺇﺫﹶﺍ ﺟﻌﻠﻪ‪‬‬ ‫َ َﹶ‬ ‫َﺘ‬ ‫ﻧَﺎﺭ‪‬ﺍ‪ ‬ﻫﺬﺍ ﻋﻠﻰ ﻣﻌﲎ ﻓﻌﻞ، ﻓﻬﺬﺍ ﺟﻌﻞ ﺍﳌﺨﻠﻮﻗﲔ، ﰒ ﺟﻌﻞ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻋﻠﻰ ﻣﻌﲎ‬ ‫ﺧﻠﻖ، ﻭﺟﻌﻞ ﻋﻠﻰ ﻣﻌﲎ ﻏﲑ ﺧﻠﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺧﻠﻖ، ﻭﻻ ﻳﻘﻮﻡ ﺇﻻ ﻣﻘﺎﻡ ﺧﻠﻖ ﺧﻠﻘﺎ ﻻ‬ ‫ﻳﺰﻭﻝ ﻋﻨﻪ ﺍﳌﻌﲎ ﻭﺇﺫﺍ ﻗﺎﻝ: ﺍﷲ ﺟﻌﻞ ﻋﻠﻰ ﻏﲑ ﻣﻌﲎ ﺧﻠﻖ، ﻻ ﻳﻜﻮﻥ ﺧﻠﻖ ﻭﻻ ﻳﻘﻮﻡ‬ ‫ﻣﻘﺎﻡ ﺧﻠﻖ ﻭﻻ ﻳﺰﻭﻝ ﻋﻨﻪ ﺍﳌﻌﲎ.‬ ‫ﻓﻤﻤﺎ ﻗﺎﻝ: ﺍﷲ ﺟﻌﻞ ﻋﻠﻰ ﻣﻌﲎ ﺧﻠﻖ ﻗﻮﻟﻪ: ‪‬ﺍﹾﻟﺤﻤﺪ ﷲ ﺍﱠﻟﺬِﻱ ﺧﻠﻖ ﺍﻟﺴﻤَﺎﻭَﺍﺕ‬ ‫ِ‬ ‫َﹶ َ ‪‬‬ ‫َْ‪ِ ‬‬
  • 17. ‫٥١‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﻭَﺍﻷﺭﺽ ﻭﺟﻌﻞ ﺍﻟﻈﻠﻤَﺎﺕ ﻭَﺍﻟ‪‬ﻮﺭ‪]‬ﺍﻷﻧﻌﺎﻡ: ١[ ﻳﻌﲏ: ﻭﺧﻠﻖ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ،‬ ‫َ ْ َ َ َ َ ﹶ ﱡﹸ ِ ﻨ َ‬ ‫ﻭﻗﺎﻝ: ‪‬ﻭﺟﻌﻞ ﹶﻟ ﹸ ‪ ‬ﺍﹾﻟﺴﻤﻊ ﻭَﺍﻷْﺑﺼَﺎﺭ‪]‬ﺍﻟﻨﺤﻞ: ٨٧[ ﻳﻘﻮﻝ: ﻭﺧﻠﻖ ﻟﻜﻢ ﺍﻟﺴﻤﻊ‬ ‫َ َ َ ﹶ ﻜﻢ ‪َ َ َ ْ ‬‬ ‫ﻭﺍﻷﺑﺼﺎﺭ ﻭﻗﺎﻝ: ‪‬ﻭﺟﻌﻠﻨَﺎ ﺍﻟﻠﻴﻞ ﻭَﺍﻟﻨﻬَﺎﺭ ﺁَﻳﺘﻴﻦ‪]‬ﺍﻹﺳﺮﺍﺀ: ٢١[ ﻭﻳﻘﻮﻝ: ﻭﺧﻠﻘﻨﺎ‬ ‫َ َ َ ﹾ ﱠْ ﹶ ‪ِ َْ َ ‬‬ ‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺁﻳﺘﲔ ﻭﻗﺎﻝ: ‪‬ﻭﺟﻌﻞ ﺍﻟﺸﻤﺲ ﺳﺮَﺍﺟ‪‬ﺎ‪]‬ﻧﻮﺡ: ٦١[ ﻭﻗﺎﻝ: ‪ ‬ﻮ ﺍﱠﻟﺬِﻱ‬ ‫ﻫَ‬ ‫َ ََ ﹶ ‪ِ َ ْ ‬‬ ‫ﺧﻠﻘ ﹸﻢ ‪‬ﻦ ‪‬ﻧﻔﺲ ﻭَﺍﺣﺪﺓ ﻭﺟﻌﻞ ﻣﻨﻬَﺎ ﺯﻭﺟﻬَﺎ‪]‬ﺍﻷﻋﺮﺍﻑ: ٩٨١[ ﻳﻘﻮﻝ: ﺧﻠﻖ ﻣﻨﻬﺎ‬ ‫َ ﹶ ﹶﻜ ﻣ ﹾ ٍ ِ َ ٍ َ َ َ ﹶ ِ ْ َ ْ َ‬ ‫ﺯﻭﺟﻬﺎ، ﻳﻘﻮﻝ: ﻭﺧﻠﻖ ﻣﻦ ﺁﺩﻡ ﺣﻮﺍﺀ ﻭﻗﺎﻝ: ‪‬ﻭﺃﻟﻘﻲ ﰲ ﺍﻷﺭﺽ ﺭﻭَﺍﺳﻲ‪]‬ﺍﻟﻨﺤﻞ:‬ ‫َ َِ‬ ‫٥١[ ﻳﻘﻮﻝ: ﻭﺧﻠﻖ ﳍﺎ ﺭﻭﺍﺳﻲ، ﻭﻣﺜﻠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ، ﻓﻬﺬﺍ ﻭﻣﺎ ﻛﺎﻥ ﻣﺜﻠﻪ ﻻ ﻳﻜﻮﻥ‬ ‫ﺇﻻ ﻋﻠﻰ ﻣﻌﲎ ﺧﻠﻖ.‬ ‫ﰒ ﺫﻛﺮ ﺟﻌﻞ ﻋﻠﻰ ﻏﲑ ﻣﻌﲎ ﺧﻠﻖ ﻗﻮﻟﻪ: ‪‬ﻣَﺎ ﺟﻌﻞ ﺍﷲ ﻣِﻦ َﺑﺤﲑﺓ ﻭﻻ‬ ‫ِ ٍَ َ ﹶ‬ ‫ََ ﹶ ُ‬ ‫ﺳَﺎِﺋﺒﺔ‪]‬ﺍﳌﺎﺋﺪﺓ: ٣٠١[ ﻻ ﻳﻌﲏ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﲝﲑﺓ ﻭﻻ ﺳﺎﺋﺒﺔ، ﻭﻗﺎﻝ ﺍﷲ ﻹﺑﺮﺍﻫﻴﻢ:‬ ‫ٍَ‬ ‫‪ِ‬ﺇ‪‬ﻲ ﺟَﺎﻋ ﹸﻚ ﻟِﻠ‪‬ﺎﺱ ِﺇﻣَﺎﻣ‪‬ﺎ‪]‬ﺍﻟﺒﻘﺮﺓ: ٤٢١[ ﻻ ﻳﻌﲏ ﺇﱐ ﺧﺎﻟﻖ ﻟﻠﻨﺎﺱ ﺇﻣﺎﻣﺎ؛ ﻷﻥ ﺧﻠﻖ‬ ‫‪‬‬ ‫ِﻠ َ ﻨ ِ‬ ‫ﻧ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﻥ ﻣﺘﻘﺪﻣﺎ، ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ: ‪‬ﺭﺏ ﺍﺟﻌﻞ ﻫﺬﹶﺍ ﺍﹾﻟﺒﻠﺪ ﺁﻣﻨ‪‬ﺎ‪]‬ﺇﺑﺮﺍﻫﻴﻢ: ٥٣[،‬ ‫َ ‪ َ ْ ‬ﹾ َ َﹶ َ ِ‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ: ‪‬ﺭﺏ ﺍﺟﻌﻠﻨِﻲ ﻣﻘِﻴﻢ ﺍﻟﺼﻼﺓ‪]‬ﺇﺑﺮﺍﻫﻴﻢ: ٠٤[ ﻻ ﻳﻌﲏ ﺍﺧﻠﻘﲏ ﻣﻘﻴﻢ‬ ‫َ ‪َْ ‬ﹾ ‪  َ ‬ﹶِ‬ ‫ﺍﻟﺼﻼﺓ، ﻭﻗﺎﻝ: ‪‬ﻳﺮِﻳﺪ ﺍﷲ ﹶﺃﻻ َﻳﺠﻌﻞ ﹶﻟﻬﻢ ﺣ ‪‬ﺎ ﻓِﻲ ﺍﻵﺧﺮﺓ‪]‬ﺁﻝ ﻋﻤﺮﺍﻥ: ٦٧١[،‬ ‫َ ِ َِ‬ ‫‪ ُ ‬ﱠ ْ َ ﹶ ‪َ ْ ‬ﻈ‬ ‫ﻭﻗﺎﻝ ﻷﻡ ﻣﻮﺳﻰ: ‪‬ﺇﻧﺎ ﺭﺍﺩﻭﻩ ﺇﻟﻴﻚ ﻭﺟﺎﻋﻠﻮﻩ ﻣﻦ ﺍﳌﺮﺳﻠﲔ‪]‬ﺍﻟﻘﺼﺺ: ٧[ ﻻ ﻳﻌﲏ‬ ‫ﻭﺧﺎﻟﻘﻮﻩ ﻣﻦ ﺍﳌﺮﺳﻠﲔ؛ ﻷﻥ ﺍﷲ ﻭﻋﺪ ﺃﻡ ﻣﻮﺳﻰ ﺃﻥ ﻳﺮﺩﻩ ﺇﻟﻴﻬﺎ ﰒ ﳚﻌﻠﻪ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺭﺳﻮﻻ، ﻭﻗﺎﻝ: ‪‬ﻭَﻳﺠﻌﻞ ﺍﹾﻟﺨﺒِﻴﺚ َﺑﻌﻀ ‪ ‬ﻋﻠﹶﻰ َﺑﻌﺾ ﻓﻴﺮ ﹸﻤ ‪ ‬ﺟﻤِﻴﻌ‪‬ﺎ ﻓﻴﺠﻌﻠﻪ‪ ‬ﻓِﻲ‬ ‫ﹶَ ْ َ ﹶ‬ ‫َ ْ َ ﹶ َ ﹶ ْ َﻪ َ ْ ٍ ﹶَ ْﻛ َﻪ َ‬ ‫ﺟﻬﻨﻢ‪]‬ﺍﻷﻧﻔﺎﻝ: ٧٣[، ﻭﻗﺎﻝ: ‪‬ﻭ‪‬ﻧﺮِﻳﺪ ﺃﹶﻥ ‪‬ﻧﻤﻦ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳﻦ ﺍﺳ‪‬ﻀﻌ ﹸﻮﺍ ﻓِﻲ ﺍﻷﺭﺽ‬ ‫َْ ِ‬ ‫َ ْﺘ ْ ِﻔ‬ ‫‪َ ‬‬ ‫َ ‪‬‬ ‫َ َ‪َ ‬‬ ‫ﻭَﻧﺠﻌﻠﻬ‪‬ﻢ ﹶﺃِﺋﻤﺔ ﻭَﻧﺠﻌﻠ ‪  ‬ﺍﹾﻟﻮَﺍﺭِﺛﲔ‪]‬ﺍﻟﻘﺼﺺ: ٥[، ﻭﻗﺎﻝ: ‪‬ﻓﻠ ‪‬ﺎ َﺗﺠ ﱠﻰ ﺭ‪‬ﺑ ‪ِ ‬ﻟﻠﺠﺒﻞ‬ ‫ﹶ ﹶ ﻤ َﻠ َ ﻪ ﹾ َ َ ِ‬ ‫َ ْ َ ﹶ ْ ‪ ‬ﹰ َ ْ َ ﹶﻬﻢ ِ َ‬ ‫ﺟﻌﻠﻪ‪ ‬ﺩ ‪‬ﺎ‪]‬ﺍﻷﻋﺮﺍﻑ:٣٤١[ ﻻ ﻳﻌﲏ ﻭﺧﻠﻘﻪ ﺩﻛﺎ، ﻭﻣﺜﻠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ.‬ ‫ﹰ‬ ‫َ َ ﹶ َﻛ‬ ‫ﻓﻬﺬﺍ ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺜﺎﻟﻪ ﻻ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﺧﻠﻖ، ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﷲ ﺟﻌﻞ ﻋﻠﻰ‬ ‫ﻣﻌﲎ ﺧﻠﻖ، ﻭﻗﺎﻝ ﺟﻌﻞ ﻋﻠﻰ ﻏﲑ ﻣﻌﲎ ﺧﻠﻖ، ﻓﺒﺄﻱ ﺣﺠﺔ ﻗﺎﻝ ﺍﳉﻬﻤﻲ: ﺟﻌﻞ ﻋﻠﻰ‬ ‫ﻣﻌﲎ ﺧﻠﻖ، ﻓﺈﻥ ﺭﺩ ﺍﳉﻬﻤﻲ ﺍﳉﻌﻞ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﷲ ﻓﻴﻪ ﻭﺇﻻ ﻛﺎﻥ ﻣﻦ ﺍﻟﺬﻳﻦ‬ ‫ﻳﺴﻤﻌﻮﻥ ﻛﻼﻡ ﺍﷲ ﰒ ﳛﺮﻓﻮﻧﻪ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻋﻘﻠﻮﻩ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ، ﻓﻠﻤﺎ ﻗﺎﻝ ﺍﷲ: ‪ِ‬ﺇ‪‬ﺎ‬ ‫ﻧ‬ ‫ﺟﻌﻠﻨَﺎﻩ ﻗﺮْﺁﻧ‪‬ﺎ ﻋﺮِﺑ‪‬ﺎ ﱠﻟﻌﻠﻜﻢ َﺗﻌﻘ ﹸﻮﻥ‪]‬ﺍﻟﺰﺧﺮﻑ: ٣[ ﻭﻗﺎﻝ: ‪َِ‬ﺗ ﹸﻮﻥ ﻣﻦ ﺍﹾﻟﻤﻨﺬﺭِﻳﻦ‬ ‫ﻜ ﹶ ِ َ ‪َ ِ ْ‬‬ ‫َ َ ﻴ َ ﱠ ﹸ ْ ْ ِﻠ ﹶ‬ ‫ََﹾ ‪ ‬ﹸ‬ ‫ِﺑﻠﺴَﺎﻥ ﻋﺮِﺑﻲ ﻣﺒِﲔ‪]‬ﺍﻟﺸﻌﺮﺍﺀ: ٥٩١[ ﻭﻗﺎﻝ: ‪‬ﻓﺈ‪‬ﻧﻤَﺎ َﻳﺴﺮﻧَﺎﻩ ِﺑﻠﺴَﺎِﻧﻚ‪]‬ﻣﺮﱘ: ٧٩[‬ ‫‪َ ِ  ْ‬‬ ‫ﹶِ‬ ‫ِ ٍ ََ ‪ ‬‬
  • 18. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٦١‬ ‫ﻟ‬ ‫ﻓﻠﻤﺎ ﺟﻌﻞ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﻋﺮﺑ‪‬ﻴﺎ ﻭﻳﺴﺮﻩ ﺑﻠﺴﺎﻥ ﻧﺒﻴﻪ ‪ ‬ﻛﺎﻥ ﺫﻟﻚ ﻓﻌﻼ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ‬ ‫ﻭﺗﻌﺎﱃ، ﺟﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺑﻪ ﻋﺮﺑ‪‬ﻴﺎ ﻳﻌﲏ ﻫﺬﺍ ﺑﻴﺎﻥ ﳌﻦ ﺃﺭﺍﺩ ﺍﷲ ﻫﺪﺍﻩ ﻣﺒﻴ‪‬ﻨﺎ، ﻭﻟﻴﺲ ﻛﻤﺎ‬ ‫ﺯﻋﻤﻮﺍ ﻣﻌﻨﺎﻩ ﺃﻧـﺰﻟﻨﺎﻩ ﺑﻠﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﻗﻴﻞ ﺑﻴﻨﺎﻩ.‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺩﻋﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﷲ ﺃﻭ ﻏﲑﻩ:‬ ‫ﰒ ﺇﻥ ﺍﳉﻬﻢ ﺍﺩﻋﻰ ﺃﻣﺮﺍ ﺁﺧﺮ ﻭﻫﻮ ﻣﻦ ﺍﶈﺎﻝ ﻓﻘﺎﻝ: ﺃﺧﱪﻭﻧﺎ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻫﻮ ﺍﷲ‬ ‫‪ ‬‬ ‫ﺃﻭ ﻏﲑ ﺍﷲ؟ ﻓﺎﺩﻋﻰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻣﺮﺍ ﻳﻮﻫﻢ ﺍﻟﻨﺎﺱ، ﻓﺈﺫﺍ ﺳِﺌﻞ ﺍﳉﺎﻫﻞ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﷲ‬ ‫‪ ‬ﹶ‬ ‫‪‬‬ ‫ﺃﻭ ﻏﲑ ﺍﷲ؟ ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﺑﺄﺣﺪ ﺍﻟﻘﻮﻟﲔ، ﻓﺈﻥ ﻗﺎﻝ: ﻫﻮ ﺍﷲ. ﻗﺎﻝ: ﻟﻪ ﺍﳉﻬﻤﻲ‬ ‫ﻛﻔﺮﺕ. ﻭﺇﻥ ﻗﺎﻝ: ﻫﻮ ﻏﲑ ﺍﷲ. ﻗﺎﻝ: ﺻﺪﻗﺖ. ﻓﻠﻢ ﻻ ﻳﻜﻮﻥ ﻏﲑ ﺍﷲ ﳐﻠﻮﻗﺎ؟ ﻓﻴﻘﻊ ﰲ‬ ‫ﹰ‬ ‫ﻧﻔﺲ ﺍﳉﺎﻫﻞ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﳝﻴﻞ ﺑﻪ ﺇﱃ ﻗﻮﻝ ﺍﳉﻬﻤﻲ، ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﳉﻬﻤﻲ ﻣﻦ‬ ‫ﺍﳌﻐﺎﻟﻴﻂ.‬ ‫ﻓﺎﳉﻮﺍﺏ ﻟﻠﺠﻬﻤﻲ ﺇﺫﺍ ﺳﺄﻝ ﻓﻘﺎﻝ: ﺃﺧﱪﻭﻧﺎ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﷲ ﺃﻭ ﻏﲑ ﺍﷲ؟ ﻗﻴﻞ‬ ‫ﻟﻪ: ﻭﺇﻥ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﱂ ﻳﻘﻞ ﰲ ﺍﻟﻘﺮﺁﻥ: ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺃﻧﺎ، ﻭﱂ ﻳﻘﻞ: ﻏﲑﻱ. ﻭﻗﺎﻝ: ﻫﻮ‬ ‫ﻛﻼﻣﻲ، ﻓﺴﻤﻴﻨﺎﻩ ﺑﺎﺳﻢ ﲰﺎﻩ ﺍﷲ ﺑﻪ، ﻓﻘﻠﻨﺎ: ﻛﻼﻡ ﺍﷲ، ﻓﻤﻦ ﲰﻰ ﺍﻟﻘﺮﺁﻥ ﺑﺎﺳﻢ ﲰﺎﻩ ﺍﷲ‬ ‫ﺑﻪ ﻛﺎﻥ ﻣﻦ ﺍﳌﻬﺘﺪﻳﻦ، ﻭﻣﻦ ﲰﺎﻩ ﺑﺎﺳﻢ ﻏﲑﻩ ﻛﺎﻥ ﻣﻦ ﺍﻟﻀﺎﻟﲔ.‬ ‫ﻭﻗﺪ ﻓﺼﻞ ﺍﷲ ﺑﲔ ﻗﻮﻟﻪ ﻭﺑﲔ ﺧﻠﻘﻪ، ﻭﱂ ﻳﺴﻤﻪ ﻗﻮﻻ، ﻓﻘﺎﻝ: ‪‬ﹶﺃﻻ ﹶﻟ ‪ ‬ﺍﹾﻟﺨﻠﻖ‬ ‫ﹶ ﻪ َﹾ ‪‬‬ ‫ﹶ ‪‬ﹶ ُ‬ ‫َﺍﻷﻣ ‪]‬ﺍﻷﻋﺮﺍﻑ: ٤٥[ ﻓﻠﻤﺎ ﻗﺎﻝ: ﺃﻻ ﻟﻪ ﺍﳋﻠﻖ، ﱂ ﻳﺒﻖ ﺷﻲﺀ ﳐﻠﻮﻕ ﺇﻻ ﻛﺎﻥ ﺩﺍﺧﻼ‬ ‫ﻭ ْﺮ‬ ‫ﰲ ﺫﻟﻚ، ﰒ ﺫﻛﺮ ﻣﺎ ﻟﻴﺲ ﲞﻠﻖ، ﻓﻘﺎﻝ: ﻭﺍﻷﻣﺮ، ﻓﺄﻣﺮﻩ ﻫﻮ ﻗﻮﻟﻪ، ﺗﺒﺎﺭﻙ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ﺧﻠﻘﺎ، ﻭﻗﺎﻝ: ‪ِ‬ﺇ‪‬ﺎ ﹶﻧـﺰﹾﻟﻨَﺎ ‪ ‬ﻓِﻲ ﹶﻟﻴﻠﺔ ﻣﺒَﺎﺭﻛﺔ ِﺇ‪‬ﺎ ﻛ‪‬ﺎ ﻣﻨﺬﺭِﻳﻦ ﻓِﻴﻬَﺎ‬ ‫ْ ﹶ ٍ ‪ َ ‬ﹶ ٍ ﻧ ﹸﻨ ‪َ ِ ْ ‬‬ ‫ﻩ‬ ‫ﻧ ﺃ‬ ‫ﹰ‬ ‫‪‬ﻔﺮ ‪ ‬ﻛﻞ ﹶﺃﻣﺮ ﺣﻜِﻴﻢ‪]‬ﺍﻟﺪﺧﺎﻥ: ٤[ ﰒ ﻗﺎﻝ: ﺍﻟﻘﺮﺁﻥ ‪‬ﹶﺃﻣﺮ‪‬ﺍ ﻣﻦ ﻋﻨﺪﻧَﺎ‪]‬ﺍﻟﺪﺧﺎﻥ: ٥[‬ ‫ْ ‪ِ ِْ ْ ‬‬ ‫ﻳ ﹾ َﻕ ﹸ ﱡ ْ ٍ َ ٍ‬ ‫ﻭﻗﺎﻝ: ‪‬ﷲ ﺍﻷﻣﺮ ﻣِﻦ ﻗﺒ ﹸ ﻭﻣِﻦ َﺑﻌ ‪]‬ﺍﻟﺮﻭﻡ: ٤[، ﻳﻘﻮﻝ: ﷲ ﺍﻟﻘﻮﻝ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻖ‬ ‫ِ ْ ‪ ‬ﹶ ْﻞ َ ْﺪ‬ ‫ﻭﻣﻦ ﺑﻌﺪ ﺍﳋﻠﻖ، ﻓﺎﷲ ﳜﻠﻖ ﻭﻳﺄﻣﺮ، ﻭﻗﻮﻟﻪ ﻏﲑ ﺧﻠﻘﻪ، ﻭﻗﺎﻝ: ‪‬ﺫﻟﻚ ﺃﻣﺮ ﺍﷲ ﺃﻧـﺰﻟﻪ‬ ‫ﺇﻟﻴﻜﻢ‪]‬ﺍﻟﻄﻼﻕ: ٥[ ﻭﻗﺎﻝ: ‪‬ﺣ‪‬ﻰ ِﺇﺫﹶﺍ ﺟَﺎﺀ ﹶﺃﻣﺮﻧَﺎ ﻭﻓﹶﺎﺭ ﺍﻟﺘ‪‬ﻮﺭ‪]‬ﻫﻮﺩ: ٠٤[، ﻭﺫﻟﻚ‬ ‫َ ْ ‪ َ َ ‬ﻨ ‪‬‬ ‫َﺘ‬ ‫ﺃﻥ ﺍﷲ ﺟﻞ ﺛﻨﺎﻩ ﺇﺫﺍ ﲰﻰ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﺑﺎﲰﲔ ﺃﻭ ﺛﻼﺛﺔ ﺃﺳﺎﻣﻰ ﻓﻬﻮ ﻣﺮﺳﻞ ﻏﲑ ﻣﻨﻔﺼﻞ‬ ‫ﻭﺇﺫﺍ ﲰﻰ ﺷﻴﺌﲔ ﳐﺘﻠﻔﲔ ﻻ ﻳﺪﻋﻬﻤﺎ ﻣﺮﺳﻠﲔ ﺣﱴ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ، ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ:‬ ‫‪‬ﻳَﺎ ﹶﺃ‪‬ﻳﻬَﺎ ﺍﹾﻟﻌﺰِﻳﺰ ِﺇﻥ ﹶﻟ ‪ ‬ﹶﺃﺑ‪‬ﺎ ﺷﻴﺨ‪‬ﺎ ﻛﺒﲑ‪‬ﺍ‪]‬ﻳﻮﺳﻒ: ٨٧[ ﻓﻬﺬﺍ ﺷﻲﺀ ﻭﺍﺣﺪ ﲰﺎﻩ ﺑﺜﻼﺛﺔ‬ ‫َ ‪ ‬ﱠ ﻪ َ ْ ﹶِ‬ ‫ﺃﺳﺎﻣﻲ ﻭﻫﻮ ﻣﺮﺳﻞ ﻭﱂ ﻳﻘﻞ ﺇﻥ ﻟﻪ ﺃ‪‬ﺑﺎ ﻭﺷﻴﺨﺎ ﻭﻛﺒﲑﺍ، ﻭﻗﺎﻝ: ‪‬ﻋﺴَﻰ ﺭ‪‬ﺑ ‪ ‬ﺇِﻥ ﻃﻠﻘﻜﻦ‬ ‫َ َ ﻪ ﹶﱠ ﹶ ﹸ ‪‬‬ ‫‪‬‬ ‫‪‬‬
  • 19. ‫٧١‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﺃﹶﻥ ‪‬ﺒﺪﹶﻟ ‪ ‬ﹶﺃﺯﻭَﺍﺟ‪‬ﺎ ﺧﻴﺮ‪‬ﺍ ‪‬ﻨﻜﻦ ﻣﺴﻠﻤَﺎﺕ ﻣﺆﻣﻨَﺎﺕ ﻗﹶﺎِﻧﺘَﺎﺕ ﺗَﺎِﺋﺒَﺎﺕ ﻋَﺎِﺑﺪَﺍﺕ‪]‬ﺍﻟﺘﺤﺮﱘ: ٥[ ﰒ‬ ‫ٍ‬ ‫ٍ‬ ‫ٍ‬ ‫َْ ﻣ ﹸ ‪ٍ ِ ْ  ٍ ِْ  ‬‬ ‫ﻳْ ِ ﻪ ْ‬ ‫ﻗﺎﻝ: ‪‬ﹶﺛﻴﺒَﺎﺕ ﻭﹶﺃْﺑﻜﹶﺎﺭ‪‬ﺍ‪]‬ﺍﻟﺘﺤﺮﱘ: ٥[ ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺒﻜﺮ ﻏﲑ ﺍﻟﺜﻴﺐ، ﱂ ﻳﺪﻋﻪ ﻣﺮﺳﻼ‬ ‫‪َ ٍ ‬‬ ‫ﺣﱴ ﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ، ﻓﺬﻟﻚ ﻗﻮﻟﻪ: ﻭﺃﺑﻜﺎﺭﺍ، ﻭﻗﺎﻝ: ‪‬ﻫﻞ َﻳﺴﺘﻮِﻱ ﺍﻷﻋﻤَﻰ‪]‬ﻓﺎﻃﺮ: ٩١[‬ ‫ْ‬ ‫َ ﹾ َْ‬ ‫ﰒ ﻗﺎﻝ: )ﻭﺍﻟﺒﺼﲑ( ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺒﺼﲑ ﻏﲑ ﺍﻷﻋﻤﻰ ﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ، ﰒ ﻗﺎﻝ: ‪‬ﻭﻻ‬ ‫َﹶ‬ ‫ﺍﻟﻈﻠﻤَﺎﺕ ﻭﻻ ﺍﻟ‪‬ﻮﺭ ﻭﻻ ﺍﻟﻈﻞ ﻭﻻ ﺍﹾﻟﺤ ‪‬ﻭﺭ‪]‬ﻓﺎﻃﺮ: ٠٢[ ﻓﻠﻤﺎ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﱡ ﹸ ‪ َ ‬ﹶ ﻨ ‪ َ ‬ﹶ ﱢ ﱡ َ ﹶ َﺮ ‪‬‬ ‫ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻏﲑ ﺍﻟﺸﻲﺀ ﺍﻵﺧﺮ ﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ، ﰒ ﻗﺎﻝ: ‪‬ﺍﹾﻟﻤﻠ ‪ ‬ﺍﹾﻟﻘ ‪‬ﻭﺱ ﺍﻟﺴﻼ ‪‬‬ ‫َ ِﻚ ﹸﺪ ‪  ‬ﹶﻡ‬ ‫ﺍﹾﻟ ‪‬ﺆﻣ ‪ ‬ﺍﹾﻟ ‪‬ﻬﻴﻤ ‪ ‬ﺍﹾﻟﻌﺰِﻳﺰ ﺍﹾﻟﺠ‪‬ﺎﺭ ﺍﹾﻟ ‪‬ﺘﻜﺒ ‪]‬ﺍﳊﺸﺮ: ٣٢[ ﻓﻬﺬﺍ ﻛﻠﻪ ﺷﻲﺀ ﻭﺍﺣﺪ ﻓﻬﻮ‬ ‫ﻤ ْ ِﻦ ﻤ َ ْ ِﻦ َ ‪َ ‬ﺒ ‪ ‬ﻤَ ﹶ‪‬ﺮ‬ ‫ﻣﺮﺳﻞ ﻟﻴﺲ ﲟﻨﻔﺼﻞ، ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ: ﺍﷲ ‪‬ﹶﺃﻻ ﹶﻟ ‪ ‬ﺍﹾﻟﺨﻠﻖ َﺍﻷﻣ ‪ ‬ﻷﻥ ﺍﳋﻠﻖ ﻏﲑ‬ ‫ﹶ ﻪ َ ﹾ ‪ ‬ﻭ ْﺮ‬ ‫ﺍﻷﻣﺮ ﻓﻬﻮ ﻣﻨﻔﺼﻞ.‬ ‫ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻴﺎ ﻭﻟﻴﺲ ﲟﺨﻠﻮﻕ‬ ‫‪‬‬ ‫ﻗﻮﻟﻪ: ‪‬ﻭَﺍﻟﻨﺠﻢ ِﺇﺫﹶﺍ ﻫﻮَﻯ‪]‬ﺍﻟﻨﺠﻢ: ١[ ﻗﺎﻝ: ﻭﺫﻟﻚ ﺃﻥ ﻗﺮﻳﺸﺎ ﻗﺎﻟﻮﺍ: ﺇﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫‪‬‬ ‫‪َ ِْ ‬‬ ‫ﺷﻌﺮ، ﻭﻗﺎﻟﻮﺍ: ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ، ﻭﻗﺎﻟﻮﺍ: ﺃﺿﻐﺎﺙ ﺃﺣﻼﻡ، ﻭﻗﺎﻟﻮﺍ: ‪‬ﺗﻘﻮﹶﻟﻪ ﳏﻤﺪ ﻣﻦ ﺗﻠﻘﺎﺀ‬ ‫ﹶﱠ ‪‬‬ ‫ﻧﻔﺴﻪ، ﻭﻗﺎﻟﻮﺍ: ﺗﻌﻠﻤﻪ ﻣﻦ ﻏﲑﻩ، ﻓﺄﻗﺴﻢ ﺍﷲ ﺑﺎﻟﻨﺠﻢ ﺇﺫﺍ ﻫﻮﻯ، ﻳﻌﲏ: ﺍﻟﻘﺮﺁﻥ ﺇﺫﺍ ﻧـﺰﻝ‬ ‫ﻓﻘﺎﻝ: ‪‬ﻭَﺍﻟﻨﺠﻢ ِﺇﺫﹶﺍ ﻫﻮَﻯ ﻣَﺎ ﺿﻞ ﺻَﺎﺣ‪ ‬ﹸﻢ ﻭﻣَﺎ ﻏﻮَﻯ ﻭﻣَﺎ ﻳَﻨﻄ ‪ ‬ﻋﻦ ﺍﹾﻟﻬﻮَﻯ‪‬‬ ‫ِﻖ َ ِ َ‬ ‫َ ﱠ ِﺒﻜ ْ َ ﹶ َ‬ ‫َ‬ ‫‪ِْ ‬‬ ‫ﻳﻘﻮﻝ: ﺇﻥ ﳏﻤﺪﺍ ﱂ ﻳﻘﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ، ﻓﻘﺎﻝ: )ﺇﻥ ﻫﻮ -ﻳﻘﻮﻝ ﻣﺎ ﻫﻮ‬ ‫ﻳﻌﲏ ﺍﻟﻘﺮﺁﻥ- ﺇﻻ ﻭﺣﻲ ﻳﻮﺣﻰ( ﻓﺄﺑﻄﻞ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺷﻴﹰﺌﺎ ﻏﲑ ﺍﻟﻮﺣﻲ، ﻟﻘﻮﻟﻪ:‬ ‫ﺇﻥ ﻫﻮ، ﻳﻘﻮﻝ: ﻣﺎ ﻫﻮ ﺇﻻ ﻭﺣﻲ ﻳﻮﺣﻰ، ﰒ ﻗﺎﻝ: )ﻋﻠﻤﻪ -ﻳﻌﲏ ﻋﻠﻢ ﳏﻤﺪﺍ ﺟﱪﻳﻞ ‪‬‬ ‫ﹸ‬ ‫‪‬‬ ‫ﻭﻫﻮ- ﺷﺪﻳﺪ ﺍﻟﻘﻮﻯ ﺫﻭ ﻣﺮﺓ ﻓﺎﺳﺘﻮﻯ( ﺇﱃ ﻗﻮﻟﻪ ‪‬ﻓﺄﻭﺣَﻰ ِﺇﻟﹶﻰ ﻋﺒﺪﻩ ﻣَﺎ ﹶﺃﻭﺣَﻰ‬ ‫ْ‬ ‫َْ ِ ِ‬ ‫ﹶﹶ ْ‬ ‫‪‬ﻓﺴﻤﻰ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﻭﺣ‪‬ﻴﺎ، ﻭﱂ ﻳﺴﻤﻪ ﺧﻠﻘﺎ.‬ ‫‪‬ﹾ ﹰ‬ ‫ﺍﻟﻔﺮﻕ ﺑﲔ ﻗﻮﻝ ﺍﻟﺮﲪﻦ ﻭﻣﺎ ﻛﺎﻥ ﺑﻘﻮﻟﻪ‬ ‫ﰒ ﺇﻥ ﺍﳉﻬﻢ ﺍﺩﻋﻰ ﺃﻣﺮﺍ ﺁﺧﺮ ﻓﻘﺎﻝ: ﺃﺧﱪﻭﻧﺎ ﻋﻦ ﺍﻟﻘﺮﺁﻥ، ﻫﻮ ﺷﻲﺀ؟ ﻓﻘﻠﻨﺎ: ﻧﻌﻢ‬ ‫‪‬‬ ‫ﻫﻮ ﺷﻲﺀ. ﻓﻘﺎﻝ: ﺇﻥ ﺍﷲ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ، ﻓﻠﻢ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ،‬ ‫ﻭﻗﺪ ﺃﻗﺮﺭﰎ ﺃﻧﻪ ﺷﻲﺀ؟ ﻓﻠﻌﻤﺮﻱ ﻟﻘﺪ ﺍﺩﻋﻰ ﺃﻣﺮﺍ ﺃﻣﻜﻨﻪ ﻓﻴﻪ ﺍﻟﺪﻭﻱ، ﻭﹶﻟﱠﺒﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﲟﺎ‬ ‫‪‬‬ ‫‪‬‬ ‫ﺍﺩﻋﻰ، ﻓﻘﻠﻨﺎ: ﺇﻥ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﺴﻢ ﻛﻼﻣﻪ ﺷﻴﹰﺌﺎ، ﺇﳕﺎ ﲰﻰ ﺷﻴﺌﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻘﻮﻟﻪ:‬ ‫ﺃﱂ ﺗﺴﻤﻊ ﺇﱃ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ: ‪ِ‬ﺇ‪‬ﻧﻤَﺎ ﻗﻮﹸﻟﻨَﺎ ِﻟﺸﻲﺀ‪]‬ﺍﻟﻨﺤﻞ: ٠٤[ ﻓﺎﻟﺸﻲﺀ ﻟﻴﺲ ﻫﻮ‬ ‫ﹶ ْ َ ٍْ‬ ‫ﻗﻮﻟﻪ ﺇﳕﺎ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻘﻮﻟﻪ، ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ: ‪ِ‬ﺇ‪‬ﻧﻤَﺎ ﹶﺃﻣ ‪ِ  ‬ﺇﺫﹶﺍ ﹶﺃﺭَﺍﺩ ﺷﻴﺌﹰﺎ‪]‬ﻳﺲ:‬ ‫َ َْ‬ ‫ْﺮﻩ‬
  • 20. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٨١‬ ‫ﻟ‬ ‫٢٨[ ﻓﺎﻟﺸﻲﺀ ﻟﻴﺲ ﻫﻮ ﺃﻣﺮﻩ، ﺇﳕﺎ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﺄﻣﺮﻩ، ﻭﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺪﻻﻻﺕ ﺃﻧﻪ ﻻ‬ ‫ﻳﻌﲏ ﻛﻼﻣﻪ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ، ﻗﺎﻝ ﺍﷲ ﻟﻠﺮﻳﺢ ﺍﻟﱵ ﺃﺭﺳﻠﻬﺎ ﻋﻠﻰ ﻋﺎﺩ: ‪‬ﺪﻣ ‪ ‬ﻛﻞ‬ ‫ﺗ َ ‪‬ﺮ ﹸ ﱠ‬ ‫ﺷﻲﺀ ِﺑﺄﻣﺮ ﺭ‪‬ﺑﻬَﺎ‪]‬ﺍﻷﺣﻘﺎﻑ: ٥٢[ ﻭﻗﺪ ﺃﺗﺖ ﺗﻠﻚ ﺍﻟﺮﻳﺢ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﱂ ﺗﺪﻣﺮﻫﺎ،‬ ‫َ ٍْ ﹶْ ِ َ‬ ‫ﻣﻨﺎﺯﳍﻢ ﻭﻣﺴﺎﻛﻨﻬﻢ ﻭﺍﳉﺒﺎﻝ ﺍﻟﱵ ﲝﻀﺮﻬﺗﻢ ﻓﺄﺗﺖ ﻋﻠﻴﻬﺎ ﺗﻠﻚ ﺍﻟﺮﻳﺢ ﻭﱂ ﺗﺪﻣﺮﻫﺎ، ﻭﻗﺎﻝ:‬ ‫‪‬ﺪﻣ ‪ ‬ﻛﻞ ﺷﻲﺀ‪ ‬ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ: ‪‬ﺧَﺎِﻟ ‪ ‬ﻛﻞ ﺷﻲﺀ‪]‬ﺍﻟﺮﻋﺪ: ٦١[ ﻻ ﻳﻌﲏ ﻧﻔﺴﻪ‬ ‫ﻖ ﹸ ﱢ َ ٍْ‬ ‫ﺗ َ ‪‬ﺮ ﹸ ﱠ َ ْ ٍ‬ ‫ﻭﻻ ﻋﻠﻤﻪ ﻭﻻ ﻛﻼﻣﻪ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ، ﻭﻗﺎﻝ ﳌﻠﻜﺔ ﺳﺒﺄ: ‪‬ﻭﹸﻭِﺗﻴﺖ ﻣِﻦ ﻛﻞ‬ ‫ﹸﱢ‬ ‫َﺃ َ ْ‬ ‫ﺷﻲﺀ‪]‬ﺍﻟﻨﻤﻞ: ٣٢[ ﻭﻗﺪ ﻛﺎﻥ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﺷﻴﹰﺌﺎ، ﻭﱂ ﺗﺆﺗﻪ، ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ:‬ ‫َ ٍْ‬ ‫‪‬ﺧَﺎِﻟ ‪ ‬ﻛﻞ ﺷﻲﺀ‪ ‬ﻻ ﻳﻌﲏ ﻛﻼﻣﻪ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ.‬ ‫ﻖ ﹸ ﱢ َ ٍْ‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﳌﻮﺳﻰ: ‪‬ﻭَﺍﺻﻄﻨﻌﺘ‪‬ﻚ ِﻟﻨﻔﺴِﻲ‪]‬ﻃﻪ: ١٤[ ‪‬ﺤﺬ ‪ ‬ﹸ ‪ ‬ﺍﷲ‬ ‫ﻳ َ ﱢﺭﻛﻢ ُ‬ ‫ْ ﹶَ ْ َ َ ﹾ‬ ‫َﻧﻔﺴ ‪]‬ﺁﻝ ﻋﻤﺮﺍﻥ: ٨٢[ ﻭﻗﺎﻝ: ‪‬ﻛﺘﺐ ﺭ‪‬ﺑﻜﻢ ﻋﻠﹶﻰ َﻧﻔﺴﻪ‪]‬ﺍﻷﻧﻌﺎﻡ: ٢١[ ﻭﻗﺎﻝ: ‪‬‬ ‫ﹶَ َ َ ﹸ ْ َ ﹾ ِ ِ‬ ‫ﹾ َﻪ‬ ‫َﺗﻌﻠ ‪ ‬ﻣَﺎ ﻓِﻲ َﻧﻔﺴﻲ ﻭﻻ ﹶﺃﻋﻠ ‪ ‬ﻣَﺎ ﻓِﻲ َﻧﻔﺴﻚ‪]‬ﺍﳌﺎﺋﺪﺓ: ٦١١[ ﰒ ﻗﺎﻝ: ‪‬ﻛﻞ ﻧﻔﺲ‬ ‫ﹾِ َ‬ ‫ﹾ ِ َ ﹶ ْ ﹶﻢ‬ ‫ْ ﹶﻢ‬ ‫ﺫﺍﺋﻘﺔ ﺍﳌﻮﺕ‪]‬ﺁﻝ ﻋﻤﺮﺍﻥ: ٥٨١[ ﻓﻘﺪ ﻋﺮﻑ ﻣﻦ ﻋﻘﻞ ﻋﻦ ﺍﷲ ﺃﻧﻪ ﻻ ﻳﻌﲏ ﻧﻔﺴﻪ ﻣﻊ‬ ‫ﺍﻷﻧﻔﺲ ﺍﻟﱵ ﺗﺬﻭﻕ ﺍﳌﻮﺕ، ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻛﻞ ﻧﻔﺲ ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ: ‪‬ﺧﺎﻟﻖ‬ ‫ﻛﻞ ﺷﻲﺀ‪ ‬ﻻ ﻳﻌﲏ ﻧﻔﺴﻪ ﻭﻻ ﻋﻠﻤﻪ ﻭﻻ ﻛﻼﻣﻪ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ، ﻓﻔﻲ ﻫﺬﺍ ﺩﻻﻟﺔ‬ ‫ﻭﺑﻴﺎﻥ ﳌﻦ ﻋﻘﻞ ﻋﻦ ﺍﷲ ﻓﺮﺣﻢ ﺍﷲ ﻣﻦ ﻓﻜﺮ ﻭﺭﺟﻊ ﻋﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻭﱂ ﻳﻘﻞ ﻋﻠﻰ ﺍﷲ ﺇﻻ ﺍﳊﻖ، ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺃﺧﺬ ﻣﻴﺜﺎﻕ ﺧﻠﻘﻪ ﻓﻘﺎﻝ: ‪‬ﺃﱂ ﻳﺆﺧﺬ‬ ‫ﻋﻠﻴﻬﻢ ﻣﻴﺜﺎﻕ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻻ ﻳﻘﻮﻟﻮﺍ ﻋﻠﻰ ﺍﷲ ﺇﻻ ﺍﳊﻖ‪]‬ﺍﻷﻋﺮﺍﻑ: ٩٦١[، ﻭﻗﺎﻝ ﰲ‬ ‫ﺁﻳﺔ ﺃﺧﺮﻯ: ‪‬ﻗﻞ ﺇﳕﺎ ﺣﺮﻡ ﺭﰊ ﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ﻭﺍﻹﰒ ﻭﺍﻟﺒﻐﻲ ﺑﻐﲑ‬ ‫ﺍﳊﻖ ﻭﺃﻥ ﺗﺸﺮﻛﻮﺍ ﺑﺎﷲ ﻣﺎ ﱂ ﻳﻨـﺰﻝ ﺑﻪ ﺳﻠﻄﺎﻧﺎ ﻭﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ‬ ‫ﺗﻌﻠﻤﻮﻥ‪]‬ﺍﻷﻋﺮﺍﻑ: ٣٣[ ﻓﻘﺪ ﺣﺮﻡ ﺍﷲ ﺃﻥ ﻳﻘﺎﻝ: ﻋﻠﻴﻪ ﺍﻟﻜﺬﺏ، ﻭﻗﺪ ﻗﺎﻝ: ‪‬ﻭﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﺗﺮﻯ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺍﷲ ﻭﺟﻮﻫﻬﻢ ﻣﺴﻮﺩﺓ‪]‬ﺍﻟﺰﻣﺮ: ٠٦[ ﻓﺄﻋﺎﺫﻧﺎ ﺍﷲ‬ ‫ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﻓﱳ ﺍﳌﻀﻠﲔ.‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﻛﻼﻣﻪ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﺴﻤﺎﻩ ﻛﻼﻣﺎ ﻭﱂ ﻳﺴﻤﻪ ﺧﻠﻘﺎ‬ ‫ﹰ‬ ‫‪‬‬ ‫ﻗﻮﻟﻪ: ‪‬ﻓﺘﻠﻘﻰ ﺁﺩﻡ ﻣﻦ ﺭﺑﻪ ﻛﻠﻤﺎﺕ‪]‬ﺍﻟﺒﻘﺮﺓ: ٧٣[ ﻭﻗﺎﻝ: ‪‬ﻭﻗﺪ ﻛﺎﻥ ﻓﺮﻳﻖ ﻣﻨﻬﻢ‬ ‫ﻳﺴﻤﻌﻮﻥ ﻛﻼﻡ ﺍﷲ‪]‬ﺍﻟﺒﻘﺮﺓ: ٥٧[ ﻭﻗﺎﻝ: ‪‬ﻭﳌﺎ ﺟﺎﺀ ﻣﻮﺳﻰ ﳌﻴﻘﺎﺗﻨﺎ ﻭﻛﻠﻤﻪ‬ ‫ﺭﺑﻪ‪]‬ﺍﻷﻋﺮﺍﻑ: ٣٤١[ ﻭﻗﺎﻝ: ‪‬ﺇﱐ ﺍﺻﻄﻔﻴﺘﻚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺮﺳﺎﻻﰐ‬
  • 21. ‫٩١‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﻭﺑﻜﻼﻣﻲ‪]‬ﺍﻷﻋﺮﺍﻑ: ٤٤١[ ﻭﻗﺎﻝ: ‪‬ﻭﻛﻠﻢ ﺍﷲ ﻣﻮﺳﻰ ﺗﻜﻠﻴﻤﺎ‪]‬ﺍﻟﻨﺴﺎﺀ: ٤٦١[‬ ‫ﻭﻗﺎﻝ:‬ ‫‪‬ﻓﺂﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﺍﻟﻨﱯ ﺍﻷﻣﻲ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﻛﻠﻤﺎﺗﻪ‪]‬ﺍﻷﻋﺮﺍﻑ: ٨٥١[،‬ ‫ﻓﺄﺧﱪﻧﺎ ﺍﷲ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺑﻜﻼﻡ ﺍﷲ، ﻭﻗﺎﻝ: ‪‬ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺒﺪﻟﻮﺍ‬ ‫ﻛﻼﻡ ﺍﷲ‪]‬ﺍﻟﻔﺘﺢ: ٥١[ ﻭﻗﺎﻝ: ‪‬ﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺤﺮ ﻣﺪﺍﺩﺍ ﻟﻜﻠﻤﺎﺕ ﺭﰊ ﻟﻨﻔﺪ ﺍﻟﺒﺤﺮ ﻗﺒﻞ‬ ‫ﺃﻥ ﺗﻨﻔﺪ ﻛﻠﻤﺎﺕ ﺭﰊ‪]‬ﺍﻟﻜﻬﻒ: ٩٠١[ ﻭﻗﺎﻝ: ‪‬ﻭﺇﻥ ﺃﺣﺪ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺍﺳﺘﺠﺎﺭﻙ‬ ‫ﻓﺄﺟﺮﻩ ﺣﱴ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﷲ‪]‬ﺍﻟﺘﻮﺑﺔ: ٦[ ﻭﱂ ﻳﻘﻞ: ﺣﱴ ﻳﺴﻤﻊ ﺧﻠﻖ ﺍﷲ، ﻓﻬﺬﺍ‬ ‫ﻣﻨﺼﻮﺹ ﺑﻠﺴﺎﻥ ﻋﺮﰊ ﻣﺒﲔ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺗﻔﺴﲑ ﻫﻮ ﻣﺒﲔ ﲝﻤﺪ ﺍﷲ.‬ ‫ﻭﻗﺪ ﺳﺄﻟﺖ ﺍﳉﻬﻤﻲ ﺃﻟﻴﺲ ﺇﳕﺎ ﻗﺎﻝ ﺍﷲ: ‪‬ﻗﻮﻟﻮﺍ ﺁﻣﻨﺎ ﺑﺎﷲ‪]‬ﺍﻟﺒﻘﺮﺓ: ٦٣١[‬ ‫‪‬ﻭﻗﻮﻟﻮﺍ ﻟﻠﻨﺎﺱ ﺣﺴﻨﺎ‪]‬ﺍﻟﺒﻘﺮﺓ: ٣٨[ ‪‬ﻭ ﻗﻮﻟﻮﺍ ﺁﻣﻨﺎ ﺑﺎﻟﺬﻱ ﺃﻧـﺰﻝ ﺇﻟﻴﻨﺎ ﻭﺃﻧـﺰﻝ‬ ‫ﺇﻟﻴﻜﻢ ‪]‬ﺍﻟﻌﻨﻜﺒﻮﺕ: ٦٤[ ‪‬ﻭﻗﻮﻟﻮﺍ ﻗﻮﻻ ﺳﺪﻳﺪﺍ‪]‬ﺍﻷﺣﺰﺍﺏ: ٠٧[ ﻭ‪‬ﻓﻘﻮﻟﻮﺍ‬ ‫ﺍﺷﻬﺪﻭﺍ ﺑﺄﻧﺎ ﻣﺴﻠﻤﻮﻥ‪]‬ﺁﻝ ﻋﻤﺮﺍﻥ: ٤٦[ ﻭﻗﺎﻝ: ‪‬ﻭﻗﻞ ﺍﳊﻖ ﻣﻦ ﺭﺑﻜﻢ‪]‬ﺍﻟﻜﻬﻒ:‬ ‫٩٢[ ﻭﻗﺎﻝ: ‪‬ﻓﻘﻞ ﺳﻼﻡ‪]‬ﺍﻷﻧﻌﺎﻡ: ٤٥[ ﻭﱂ ﻧﺴﻤﻊ ﺍﷲ ﻳﻘﻮﻝ ﻗﻮﻟﻮﺍ: ﺇﻥ ﻛﻼﻣﻲ‬ ‫ﺧﻠﻖ؟ ﻭﻗﺎﻝ: ‪‬ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﺛﻼﺛﺔ ﺍﻧﺘﻬﻮﺍ‪]‬ﺍﻟﻨﺴﺎﺀ: ١٧١[ ﻭﻗﺎﻝ: ‪‬ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﳌﻦ ﺃﻟﻘﻰ‬ ‫ﺇﻟﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻟﺴﺖ ﻣﺆﻣﻨﺎ‪]‬ﺍﻟﻨﺴﺎﺀ: ٤٩[ ‪‬ﻭ ﻻ ﺗﻘﻮﻟﻮﺍ ﺭﺍﻋﻨﺎ‪]‬ﺍﻟﺒﻘﺮﺓ: ٤٠١[ ‪‬ﻭﻻ ﺗﻘﻮﻟﻮﺍ‬ ‫ﳌﻦ ﻳﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺕ‪]‬ﺍﻟﺒﻘﺮﺓ: ٤٥١[ ‪‬ﻻ ﺗﻘﻮﻟﻦ ﻟﺸﻲﺀ ﺇﱐ ﻓﺎﻋﻞ ﺫﻟﻚ‬ ‫ﻏﺪﺍ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ‪]‬ﺍﻟﻜﻬﻒ: ٣٢[ ‪‬ﻓﻼ ﺗﻘﻞ ﳍﻤﺎ ﺃﻑ ﻭﻻ ﺗﻨﻬﺮﳘﺎ‪]‬ﺍﻹﺳﺮﺍﺀ:‬ ‫٤٢[ ‪‬ﻻ ﺗﺪﻉ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ‪]‬ﺍﻟﻘﺼﺺ: ٨٨[ ‪‬ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺃﻭﻻﺩﻛﻢ ﻣﻦ ﺇﻣﻼﻕ‪‬‬ ‫]ﺍﻷﻧﻌﺎﻡ: ٢٥١[ ‪‬ﻻ ﲡﻌﻞ ﻳﺪﻙ ﻣﻐﻠﻮﻟﺔ ﺇﱃ ﻋﻨﻘﻚ‪]‬ﺍﻹﺳﺮﺍﺀ: ٩٢[ ‪‬ﻭﻻ ﺗﻘﺘﻠﻮﺍ‬ ‫ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ‪]‬ﺍﻷﻧﻌﺎﻡ: ١٥١[ ‪‬ﻻ ﺗﻘﺮﺑﻮﺍ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻻ ﺑﺎﻟﱵ ﻫﻲ‬ ‫ٍ‬ ‫ﺃﺣﺴﻦ‪]‬ﺍﻷﻧﻌﺎﻡ: ٢٥١[ ‪‬ﻻ ﲤﺶ ﰲ ﺍﻷﺭﺽ ﻣﺮﺣﺎ‪]‬ﻟﻘﻤﺎﻥ: ٨١[، ﻭﻣﺜﻠﻪ ﰲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ، ﻓﻬﺬﺍ ﻣﺎ ‪‬ﻰ ﺍﷲ ﻋﻨﻪ، ﻭﱂ ﻳﻘﻞ ﻟﻨﺎ: ﻻ ﺗﻘﻮﻟﻮﺍ: ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻣﻲ، ﻭﻗﺪ‬ ‫ﲰﺖ ﺍﳌﻼﺋﻜﺔ ﻛﻼﻡ ﺍﷲ ﻛﻼﻣﺎ ﻭﱂ ﺗﺴﻤﻪ ﺧﻠﻘﺎ، ﻗﻮﻟﻪ: ‪‬ﺣﱴ ﺇﺫﺍ ﻓﺰﻉ ﻋﻦ ﻗﻠﻮ‪‬ﻢ‬ ‫ﹰ‬ ‫‪‬‬ ‫ﻗﺎﻟﻮﺍ ﻣﺎﺫﺍ ﻗﺎﻝ ﺭﺑﻜﻢ‪]‬ﺳﺒﺄ: ٣٢[ ﻭﺫﻟﻚ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﺴﻤﻌﻮﺍ ﺻﻮﺕ ﺍﻟﻮﺣﻲ ﻣﺎ‬ ‫ٍ‬ ‫ﺑﲔ ﻋﻴﺴﻰ ﻭﳏﻤﺪ ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﻛﺬﺍ ﻭﻛﺬﺍ ﺳﻨﺔ، ﻓﻠﻤﺎ ﺃﻭﺣﻰ ﺍﷲ ﺇﱃ ﳏﻤﺪ ‪ ‬ﲰﻊ‬ ‫ﺍﳌﻼﺋﻜﺔ ﺻﻮﺕ ﺍﻟﻮﺣﻲ ﻛﻮﻗﻊ ﺍﳊﺪﻳﺪ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﻓﻈﻨﻮﺍ ﺃﻧﻪ ﺃﻣﺮ ﻣﻦ ﺍﻟﺴﺎﻋﺔ ﻓﻔﺰﻋﻮﺍ‬
  • 22. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٠٢‬ ‫ﻟ‬ ‫ﻭﺧﺮﻭﺍ ﻟﻮﺟﻮﻫﻬﻢ ﺳﺠﺪﺍ، ﻓﺬﻟﻚ ﻗﻮﻟﻪ: ‪‬ﺣﱴ ﺇﺫﺍ ﻓﺰﻉ ﻋﻦ ﻗﻠﻮ‪‬ﻢ‪]‬ﺳﺒﺄ: ٣٢[‬ ‫‪‬‬ ‫ﻳﻘﻮﻝ: ﺣﱴ ﺇﺫﺍ ﺍﳒﻠﻰ ﺍﻟﻔﺰﻉ ﻋﻦ ﻗﻠﻮ‪‬ﻢ ﺭﻓﻊ ﺍﳌﻼﺋﻜﺔ ﺭﺅﻭﺳﻬﻢ ﻓﺴﺄﻝ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‬ ‫‪‬‬ ‫ﻓﻘﺎﻟﻮﺍ: ﻣﺎﺫﺍ ﻗﺎﻝ ﺭﺑﻜﻢ؟ ﻭﱂ ﻳﻘﻮﻟﻮﺍ: ﻣﺎﺫﺍ ﺧﻠﻖ ﺭﺑﻜﻢ؟ ﻓﻬﺬﺍ ﺑﻴﺎﻥ ﳌﻦ ﺃﺭﺍﺩ ﺍﷲ ﻫﺪﺍﻩ.‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺭ‪‬ﻢ ﳏﺪﺙ‬ ‫ﰒ ﺇﻥ ﺍﳉﻬﻢ ﺍﺩﻋﻰ ﺃﻣﺮﺍ ﺁﺧﺮ ﻓﻘﺎﻝ: ﺃﻧﺎ ﺃﺟﺪ ﺁﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺗﺪﻝ‬ ‫ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﳐﻠﻮﻕ، ﻓﻘﻠﻨﺎ: ﰲ ﺃﻱ ﺁﻳﺔ ﻓﻘﺎﻝ: ‪‬ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺭ‪‬ﻢ‬ ‫ﳏﺪﺙ‪]‬ﺍﻷﻧﺒﻴﺎﺀ: ٢[ ﻓﺰﻋﻢ ﺃﻥ ﺍﷲ ﻗﺎﻝ ﻟﻠﻘﺮﺁﻥ: ﳏﺪﺙ، ﻭﻛﻞ ﳏﺪﺙ ﳐﻠﻮﻕ، ﻓﻠﻌﻤﺮﻱ‬ ‫ﻟﻘﺪ ﺷﱠﺒﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪‬ﺬﺍ، ﻭﻫﻲ ﺁﻳﺔ ﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ، ﻓﻘﻠﻨﺎ: ﰲ ﺫﻟﻚ ﻗﻮﻻ ﻭﺍﺳﺘﻌﻨﺎ ﺑﺎﷲ‬ ‫‪‬‬ ‫ﻭﻧﻈﺮﻧﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ:‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻴﺌﲔ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ ﰲ ﺍﺳﻢ ﳚﻤﻌﻬﻤﺎ، ﻓﻜﺎﻥ ﺃﺣﺪﳘﺎ ﺃﻋﻠﻰ ﻣﻦ ﺍﻵﺧﺮ ﰒ‬ ‫ﺟﺮﻯ ﻋﻠﻴﻬﻤﺎ ﺍﺳﻢ ﻣﺪﺡ ﻓﻜﺎﻥ ﺃﻋﻼﳘﺎ ﺃﻭﱃ ﺑﺎﳌﺪﺡ ﻭﺃﻏﻠﺐ ﻋﻠﻴﻪ ﻭﺇﻥ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﺳﻢ‬ ‫ﺫﻡ، ﻓﺄﺩﻧﺎﳘﺎ ﺃﻭﱃ ﺑﻪ، ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ: ‪‬ﺇﻥ ﺍﷲ ﺑﺎﻟﻨﺎﺱ ﻟﺮﺅﻭﻑ‬ ‫ﺭﺣﻴﻢ‪]‬ﺍﳊﺞ: ٥٦[ ‪‬ﻋﻴﻨﺎ ﻳﺸﺮﺏ ‪‬ﺎ ﻋﺒﺎﺩ ﺍﷲ‪]‬ﺍﻹﻧﺴﺎﻥ: ٦[ ﻳﻌﲏ ﺍﻷﺑﺮﺍﺭ ﺩﻭﻥ‬ ‫ٍ‬ ‫ﺍﻟﻔﺠﺎﺭ، ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﰲ ﺍﺳﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺳﻢ ﺍﻟﻌﺒﺎﺩ، ﻓﺎﳌﻌﲎ ﰲ ﻗﻮﻝ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ:‬ ‫‪‬ﻋﻴﻨﺎ ﻳﺸﺮﺏ ‪‬ﺎ ﻋﺒﺎﺩ ﺍﷲ‪ ‬ﻳﻌﲏ: ﺍﻷﺑﺮﺍﺭ ﺩﻭﻥ ﺍﻟﻔﺠﺎﺭ، ﻟﻘﻮﻟﻪ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺍﻷﺑﺮﺍﺭ: ‪‬ﺇﻥ‬ ‫ﺍﻷﺑﺮﺍﺭ ﻟﻔﻲ ﻧﻌﻴﻢ ‪]‬ﺍﻹﻧﻔﻄﺎﺭ: ٣١[ ﻭﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺍﻟﻔﺠﺎﺭ: ‪‬ﻭﺇﻥ ﺍﻟﻔﺠﺎﺭ ﻟﻔﻲ‬ ‫ﺟﺤﻴﻢ‪]‬ﺍﻹﻧﻔﻄﺎﺭ: ٤١[ ﻭﻗﻮﻟﻪ: ‪‬ﺇﻥ ﺍﷲ ﺑﺎﻟﻨﺎﺱ ﻟﺮﺅﻭﻑ ﺭﺣﻴﻢ‪ ‬ﻓﺎﳌﺆﻣﻦ ﺃﻭﱃ ﺑﻪ،‬ ‫ٍ‬ ‫ﻭﺇﻥ ﺍﺟﺘﻤﻌﺎ ﰲ ﺍﺳﻢ ﺍﻟﻨﺎﺱ؛ ﻷﻥ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺃﻋﻄﻰ ﺍﳌﺪﺣﺔ ﻟﻘﻮﻟﻪ: ‪‬ﺇﻥ ﺍﷲ ﺑﺎﻟﻨﺎﺱ‬ ‫ﻟﺮﺅﻭﻑ ﺭﺣﻴﻢ‪]‬ﺍﻟﺒﻘﺮﺓ: ٣٤١[ ‪‬ﻭﻛﺎﻥ ﺑﺎﳌﺆﻣﻨﲔ ﺭﺣﻴﻤﺎ‪]‬ﺍﻷﺣﺰﺍﺏ: ٣٤[ ﻭﺇﺫﺍ‬ ‫ﺍﻧﻔﺮﺩ ﺍﻟﻜﻔﺎﺭ ﺟﺮﻯ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻡ ﰲ ﻗﻮﻟﻪ: ‪‬ﺃﻻ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ‪]‬ﻫﻮﺩ: ٨١[،‬ ‫ﻭﻗﺎﻝ: ‪‬ﺃﻥ ﺳﺨﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﰲ ﺍﻟﻌﺬﺍﺏ ﻫﻢ ﺧﺎﻟﺪﻭﻥ‪]‬ﺍﳌﺎﺋﺪﺓ: ٠٨[ ﻓﻬﺆﻻﺀ ﻻ‬ ‫ﻳﺪﺧﻠﻮﻥ ﰲ ﺍﻟﺮﲪﺔ، ﻭﰲ ﻗﻮﻟﻪ: ‪‬ﻭﻟﻮ ﺑﺴﻂ ﺍﷲ ﺍﻟﺮﺯﻕ ﻟﻌﺒﺎﺩﻩ ﻟﺒﻐﻮﺍ ﰲ‬ ‫ﺍﻷﺭﺽ‪]‬ﺍﻟﺸﻮﺭﻯ: ٧٢[ ﻓﺎﺟﺘﻤﻊ ﺍﻟﻜﺎﻓﺮ ﻭﺍﳌﺆﻣﻦ ﰲ ﺍﺳﻢ ﺍﻟﻌﺒﺪ، ﻭﺍﻟﻜﺎﻓﺮ ﺃﻭﱃ ﺑﺎﻟﺒﻐﻲ‬ ‫ﻣﻦ ﺍﳌﺆﻣﻨﲔ؛ ﻷﻥ ﺍﳌﺆﻣﻨﲔ ﺍﻧﻔﺮﺩﻭﺍ ﻭﻣﺪﺣﻮﺍ ﻓﻴﻤﺎ ﺑﺴﻂ ﳍﻢ ﺍﻟﺮﺯﻕ ﻭﻫﻮ ﻗﻮﻟﻪ: ‪‬ﻭﺇﺫﺍ‬ ‫ﺃﻧﻔﻘﻮﺍ ﱂ ﻳﺴﺮﻓﻮﺍ ﻭﱂ ﻳﻘﺘﺮﻭﺍ‪]‬ﺍﻟﻔﺮﻗﺎﻥ: ٧٦[ ﻭﻗﻮﻟﻪ: ‪‬ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ‪]‬ﺍﻟﺒﻘﺮﺓ:‬ ‫٣[ ﻭﻗﺪ ﺑﺴﻂ ﺍﻟﺮﺯﻕ ﻟﺴﻠﻴﻤﺎﻥ ﺍﺑﻦ ﺩﺍﻭﺩ، ﻭﻟﺬﻱ ﺍﻟﻘﺮﻧﲔ، ﻭﺃﰊ ﺑﻜﺮ، ﻭﻋﻤﺮ، ﻭﻣﻦ ﻛﺎﻥ‬
  • 23. ‫١٢‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﻋﻠﻰ ﻣﺜﺎﳍﻢ ﳑﻦ ﺑﺴﻂ ﻟﻪ، ﻓﻠﻢ ﻳﺒﻎ، ﻭﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺍﻟﻜﺎﻓﺮ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺒﻐﻲ ﰲ ﻗﻮﻟﻪ‬ ‫ﻟﻘﺎﺭﻭﻥ: ‪‬ﻓﺒﻐﻰ ﻋﻠﻴﻬﻢ‪]‬ﺍﻟﻘﺼﺺ: ٦٧[ ﳕﺮﻭﺩ ﺑﻦ ﻛﻨﻌﺎﻥ ﺣﲔ ﺁﺗﺎﻩ ﺍﷲ ﺍﳌﻠﻚ ﻓﺤﺎﺝ‬ ‫ﰲ ﺭﺑﻪ، ﻭﻓﺮﻋﻮﻥ ﺣﲔ ﻗﺎﻝ ﻣﻮﺳﻰ: ‪‬ﺭﺑﻨﺎ ﺇﻧﻚ ﺁﺗﻴﺖ ﻓﺮﻋﻮﻥ ﻭﻣﻸﻩ ﺯﻳﻨﺔ ﻭﺃﻣﻮﺍﻻ ﰲ‬ ‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪]‬ﻳﻮﻧﺲ: ٨٨[ ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ﰲ ﺍﻻﺳﻢ ﺍﻟﻮﺍﺣﺪ ﻓﺠﺮﻯ ﻋﻠﻴﻬﻢ ﺍﺳﻢ ﺍﻟﺒﻐﻲ،‬ ‫ٍ‬ ‫ﻛﺎﻥ ﺍﻟﻜﻔﺎﺭ ﺃﻭﱃ ﺑﻪ، ﻛﻤﺎ ﺃﻥ ﺍﳌﺆﻣﻦ ﺃﻭﱃ ﺑﺎﳌﺪﺡ، ﻓﻠﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ: ‪‬ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ‬ ‫ﺫﻛﺮ ﻣﻦ ﺭ‪‬ﻢ ﳏﺪﺙ‪ ‬ﻓﺠﻤﻊ ﺑﲔ ﺫﻛﺮﻳﻦ ﺫﻛﺮ ﺍﷲ ﻭﺫﻛﺮ ﻧﺒﻴﻪ، ﻓﺄﻣﺎ ﺫﻛﺮ ﺍﷲ ﺇﺫﺍ‬ ‫ﺍﻧﻔﺮﺩ ﱂ ﳚﺮ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﳊﺪﺙ، ﺃﱂ ﻧﺴﻤﻊ ﺇﱃ ﻗﻮﻟﻪ: ‪‬ﻭﻟﺬﻛﺮ ﺍﷲ ﺃﻛﱪ‪]‬ﺍﻟﻌﻨﻜﺒﻮﺕ:‬ ‫٥٤[ ‪‬ﻫﺬﺍ ﺫﻛﺮ ﻣﺒﺎﺭﻙ‪]‬ﺍﻷﻧﺒﻴﺎﺀ: ٠٥[ ﻭﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺫﻛﺮ ﺍﻟﻨﱯ ‪ ‬ﻓﺈﻧﻪ ﺟﺮﻯ ﻋﻠﻴﻪ‬ ‫ﺍﺳﻢ ﺍﳊﺪﺙ، ﺃﱂ ﺗﺴﻤﻊ ﺇﱃ ﻗﻮﻟﻪ: ‪‬ﻭﺍﷲ ﺧﻠﻘﻜﻢ ﻭﻣﺎ ﺗﻌﻤﻠﻮﻥ‪]‬ﺍﻟﺼﺎﻓﺎﺕ: ٦٩[‬ ‫ﻓﺬﻛﺮ ﺍﻟﻨﱯ ‪ ‬ﻟﻪ ﻋﻤﻞ ﻭﺍﷲ ﻟﻪ ﺧﺎﻟﻖ ﳏﺪﺙ، ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﲨﻊ ﺑﲔ ﺫﻛﺮﻳﻦ‬ ‫ﻟﻘﻮﻟﻪ: ‪‬ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺭ‪‬ﻢ ﳏﺪﺙ‪ ‬ﻓﺄﻭﻗﻊ ﻋﻠﻴﻪ ﺍﳊﺪﺙ ﻋﻨﺪ ﺇﺗﻴﺎﻧﻪ ﺇﻳﺎﻧﺎ،‬ ‫ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﺄﺗﻴﻨﺎ ﺑﺎﻷﻧﺒﻴﺎﺀ ﺇﻻ ﻣﺒﻠﻎ ﻭﻣﺬﻛﺮ، ﻭﻗﺎﻝ: ﺍﷲ ‪‬ﻭﺫﻛﺮ ﻓﺈﻥ ﺍﻟﺬﻛﺮﻯ‬ ‫ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ‪]‬ﺍﻟﺬﺍﺭﻳﺎﺕ: ٥٥[ ‪‬ﻓﺬﻛﺮ ﺇﻥ ﻧﻔﻌﺖ ﺍﻟﺬﻛﺮﻯ‪]‬ﺍﻷﻋﻠﻰ: ٩[ ‪‬ﺇﳕﺎ‬ ‫ﺃﻧﺖ ﻣﺬﻛﺮ‪]‬ﺍﻟﻐﺎﺷﻴﺔ: ١٢[، ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ﰲ ﺍﺳﻢ ﺍﻟﺬﻛﺮ، ﺟﺮﻯ ﻋﻠﻴﻬﻢ ﺍﺳﻢ‬ ‫ﺍﳊﺪﺙ، ﻭﺫﻛﺮ ﺍﻟﻨﱯ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﳋﻠﻖ ﻭﻛﺎﻥ ﺃﻭﱃ ﺑﺎﳊﺪﺙ ﻣﻦ ﺫﻛﺮ ﺍﷲ‬ ‫ﺍﻟﺬﻱ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﱂ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺧﻠﻖ ﻭﻻ ﺣﺪﺙ، ﻓﻮﺟﺪﻧﺎ ﺩﻻﻟﺔ ﻣﻦ ﻗﻮﻝ ﺍﷲ:‬ ‫‪‬ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺭ‪‬ﻢ ﳏﺪﺙ‪ ‬ﺇﱃ ﺍﻟﻨﱯ ‪‬؛ ﻷﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ‬ ‫ﻓﻌﻠﻤﻪ ﺍﷲ ﻓﻠﻤﺎ ﻋﻠﻤﻪ ﺍﷲ ﻛﺎﻥ ﺫﻟﻚ ﳏﺪﺛﺎ ﺇﱃ ﺍﻟﻨﱯ ‪.‬‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺣﺘﺞ ﲟﺎ ﺫﻛﺮ ﰲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﰒ ﺇﻥ ﺍﳉﻬﻢ ﺍﺩﻋﻰ ﺃﻣﺮﺍ ﺁﺧﺮ ﻓﻘﺎﻝ: ﺇﻧﺎ ﻭﺟﺪﻧﺎ ﺁﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫‪‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ، ﻓﻘﻠﻨﺎ: ﺃﻱ ﺁﻳﺔ؟ ﻓﻘﺎﻝ: ﻗﻮﻝ ﺍﷲ: ‪‬ﺇﳕﺎ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ﻭﻛﻠﻤﺘﻪ‪]‬ﺍﻟﻨﺴﺎﺀ: ١٧١[ ﻭﻋﻴﺴﻰ ﳐﻠﻮﻕ، ﻓﻘﻠﻨﺎ: ﺇﻥ ﺍﷲ ﻣﻨﻌﻚ ﺍﻟﻔﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ،‬ ‫ﻋﻴﺴﻰ ﲡﺮﻯ ﻋﻠﻴﻪ ﺃﻟﻔﺎﻅ ﻻ ﲡﺮﻯ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ؛ ﻷﻧﻪ ﻳﺴﻤﻴﻪ ﻣﻮﻟﻮﺩﺍ ﻭﻃﻔﻼ ﻭﺻﺒ‪‬ﻴﺎ‬ ‫‪‬‬ ‫ﻭﻏﻼﻣﺎ ﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ، ﻭﻫﻮ ﳐﺎﻃﺐ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻰ، ﳚﺮﻯ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﳋﻄﺎﺏ ﻭﺍﻟﻮﻋﺪ‬ ‫‪‬‬ ‫ﻭﺍﻟﻮﻋﻴﺪ، ﰒ ﻫﻮ ﻣﻦ ﺫﺭﻳﺔ ﻧﻮﺡ ﻭﻣﻦ ﺫﺭﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ، ﻭﻻ ﳛﻞ ﻟﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ‬ ‫ﻧﻘﻮﻝ ﰲ ﻋﻴﺴﻰ، ﻫﻞ ﲰﻌﺘﻢ ﺍﷲ ﻳﻘﻮﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻗﺎﻝ ﰲ ﻋﻴﺴﻰ؟ ﻭﻟﻜﻦ ﺍﳌﻌﲎ ﻣﻦ‬
  • 24. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٢٢‬ ‫ﻟ‬ ‫ﻗﻮﻝ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ: ‪‬ﺇﳕﺎ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﻠﻤﺘﻪ ﺃﻟﻘﺎﻫﺎ ﺇﱃ‬ ‫ﻣﺮﱘ‪ ‬ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺃﻟﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ ﺣﲔ ﻗﺎﻝ ﻟﻪ: ﻛﻦ ﻓﻜﺎﻥ ﻋﻴﺴﻰ ﺑﻜﻦ، ﻭﻟﻴﺲ‬ ‫ﻋﻴﺴﻰ ﻫﻮ ﺍﻟﻜﻦ، ﻭﻟﻜﻦ ﺑﺎﻟﻜﻦ ﻛﺎﻥ، ﻓﺎﻟﻜﻦ ﻣﻦ ﺍﷲ ﻗﻮﻝ، ﻭﻟﻴﺲ ﺍﻟﻜﻦ ﳐﻠﻮﻗﺎ،‬ ‫ﻭﻛﺬﺏ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳉﻬﻤﻴﺔ ﻋﻠﻰ ﺍﷲ ﰲ ﺃﻣﺮ ﻋﻴﺴﻰ، ﻭﺫﻟﻚ ﺃﻥ ﺍﳉﻬﻤﻴﺔ ﻗﺎﻟﻮﺍ: ﻋﻴﺴﻰ‬ ‫ﺭﻭﺡ ﺍﷲ ﻭﻛﻠﻤﺘﻪ؛ ﻷﻥ ﺍﻟﻜﻠﻤﺔ ﳐﻠﻮﻗﺔ، ﻭﻗﺎﻟﺖ ﺍﻟﻨﺼﺎﺭﻯ: ﻋﻴﺴﻰ ﺭﻭﺡ ﺍﷲ ﻣﻦ ﺫﺍﺕ‬ ‫ﺍﷲ، ﻭﻛﻠﻤﺘﻪ ﻣﻦ ﺫﺍﺕ ﺍﷲ، ﻛﺄﻥ ﻳﻘﺎﻝ: ﺇﻥ ﻫﺬﻩ ﺍﳋﺮﻗﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺜﻮﺏ، ﻭﻗﻠﻨﺎ ﳓﻦ: ﺇﻥ‬ ‫ﻋﻴﺴﻰ ﺑﺎﻟﻜﻠﻤﺔ ﻛﺎﻥ، ﻭﻟﻴﺲ ﻋﻴﺴﻰ ﻫﻮ ﺍﻟﻜﻠﻤﺔ، ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﷲ: )ﺭﻭﺡ ﻣﻨﻪ( ﻳﻘﻮﻝ: ﻣﻦ‬ ‫ﺃﻣﺮﻩ ﻛﺎﻥ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻛﻘﻮﻟﻪ: ‪‬ﻭﺳﺨﺮ ﻟﻜﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎ‬ ‫ﻣﻨﻪ‪]‬ﺍﳉﺎﺛﻴﺔ: ٣١[ ﻳﻘﻮﻝ: ﻣﻦ ﺃﻣﺮﻩ، ﻭﺗﻔﺴﲑ ﺭﻭﺡ ﺍﷲ ﺇﳕﺎ ﻣﻌﻨﺎﻫﺎ ﺃ‪‬ﺎ ﺭﻭﺡ ﺑﻜﻠﻤﺔ ﺍﷲ‬ ‫ﺧﻠﻘﻬﺎ ﺍﷲ، ﻛﻤﺎ ﻳﻘﺎﻝ: ﻋﺒﺪ ﺍﷲ ﻭﲰﺎﺀ ﺍﷲ ﻭﺃﺭﺽ ﺍﷲ.‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‬ ‫ﰒ ﺇﻥ ﺍﳉﻬﻢ ﺍﺩﻋﻰ ﺃﻣﺮﺍ ﺁﺧﺮ ﻓﻘﺎﻝ: ﺇﻥ ﺍﷲ ﻳﻘﻮﻝ: ‪‬ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‬ ‫‪‬‬ ‫ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ‪]‬ﺍﻟﺴﺠﺪﺓ: ٤[ ﻓﺰﻋﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﳜﻠﻮ ﺃﻥ ﻳﻜﻮﻥ ﰲ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﺃﻭ ﰲ ﺍﻷﺭﺽ ﺃﻭ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ، ﻓﺸﱠﺒﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ، ﻓﻘﻠﻨﺎ: ﻟﻪ‬ ‫‪‬‬ ‫ﺃﻟﻴﺲ ﺇﳕﺎ ﺃﻭﻗﻊ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﺍﳋﻠﻖ ﻭﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ‬ ‫ﺑﻴﻨﻬﻤﺎ؟ ﻓﻘﺎﻟﻮﺍ: ﻧﻌﻢ. ﻓﻘﻠﻨﺎ: ﻫﻞ ﻓﻮﻕ ﺍﻟﺴﻤﻮﺍﺕ ﺷﻲﺀ ﳐﻠﻮﻕ؟ ﻗﺎﻟﻮﺍ: ﻧﻌﻢ. ﻓﻘﻠﻨﺎ: ﻓﺈﻧﻪ‬ ‫ﱂ ﳚﻌﻞ ﻣﺎ ﻓﻮﻕ ﺍﻟﺴﻤﻮﺍﺕ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ، ﻭﻗﺪ ﻋﺮﻑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻓﻮﻕ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﺴﺒﻊ ﺍﻟﻜﺮﺳﻲ ﻭﺍﻟﻌﺮﺵ ﻭﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻭﺍﳊﺠﺐ ﻭﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﱂ ﻳﺴﻤﻬﺎ‬ ‫ﻭﱂ ﳚﻌﻠﻬﺎ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ، ﻭﺇﳕﺎ ﻭﻗﻊ ﺍﳋﱪ ﻣﻊ ﺍﷲ ﻋﻠﻰ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ‬ ‫ﺑﻴﻨﻬﻤﺎ، ﻗﻠﻨﺎ ﻓﻴﻤﺎ ﺍﺩﻋﻮﺍ: ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﳜﻠﻮ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻭ ﰲ ﺍﻷﺭﺽ ﺃﻭ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻓﻘﻠﻨﺎ: ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ: ‪‬ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﺑﺎﳊﻖ‪]‬ﺍﻟﺮﻭﻡ: ٨[ ﻓﺎﻟﺬﻱ ﺧﻠﻖ ﺑﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺪ ﻛﺎﻥ ﻗﺒﻞ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ، ﻭﺍﳊﻖ ﺍﻟﺬﻱ ﺧﻠﻖ ﺑﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻫﻮ ﻗﻮﻟﻪ؛ ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ‬ ‫ﺍﳊﻖ ﻭﻗﺎﻝ: ‪‬ﻓﺎﳊﻖ ﻭﺍﳊﻖ ﺃﻗﻮﻝ‪]‬ﺹ: ٤٨[ ‪‬ﻭﻳﻮﻡ ﻳﻘﻮﻝ ﻛﻦ ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ‬ ‫ﺍﳊﻖ‪]‬ﺍﻷﻧﻌﺎﻡ: ٣٧[ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﺧﻠﻖ ﺑﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺪ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﻭﺍﻷﺭﺽ، ﻭﺍﳊﻖ ﻗﻮﻟﻪ، ﻭﻟﻴﺲ ﻗﻮﻟﻪ ﳐﻠﻮﻗﺎ.‬ ‫ﹰ‬
  • 25. ‫٣٢‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ﺭﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ ﷲ ﺟﻞ ﺷﺄﻧﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﻗﺎﻝ: ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ: ﻓﻘﻠﻨﺎ: ﳍﻢ ﱂ ﺃﻧﻜﺮﰎ ﺃﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺭ‪‬ﻢ؟‬ ‫ﻓﻘﺎﻟﻮﺍ: ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺭﺑﻪ؛ ﻷﻥ ﺍﳌﻨﻈﻮﺭ ﺇﻟﻴﻪ ﻣﻌﻠﻮﻡ ﻣﻮﺻﻮﻑ ﻻ ﻳﺮﻯ ﺇﻻ‬ ‫ﺷﻲﺀ ﻳﻔﻌﻠﻪ، ﻓﻘﻠﻨﺎ: ﺃﻟﻴﺲ ﺍﷲ ﻳﻘﻮﻝ: ‪‬ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ ﺇﱃ ﺭ‪‬ﺎ ﻧﺎﻇﺮﺓ‪]‬ﺍﻟﻘﻴﺎﻣﺔ:‬ ‫٢٢، ٣٢[ ﻓﻘﺎﻟﻮﺍ: ﺇﻥ ﻣﻌﲎ ﺇﱃ ﺭ‪‬ﺎ ﻧﺎﻇﺮﺓ، ﺇ‪‬ﺎ ﺗﻨﻈﺮ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺭ‪‬ﺎ، ﻭﺇﳕﺎ ﻳﻨﻈﺮﻭﻥ‬ ‫ﺇﱃ ﻓﻌﻠﻪ ﻭﻗﺪﺭﺗﻪ، ﻭﺗﻠﻮ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ: ‪‬ﺃﱂ ﺗﺮ ﺇﱃ ﺭﺑﻚ ﻛﻴﻒ ﻣﺪ ﺍﻟﻈﻞ‪]‬ﺍﻟﻔﺮﻗﺎﻥ:‬ ‫٥٤[ ﻓﻘﺎﻟﻮﺍ: ﺇﻧﻪ ﺣﲔ ﻗﺎﻝ: ‪‬ﺃﱂ ﺗﺮ ﺇﱃ ﺭﺑﻚ‪ ‬ﺃ‪‬ﻢ ﱂ ﻳﺮﻭﺍ ﺭ‪‬ﻢ، ﻭﻟﻜﻦ ﺍﳌﻌﲎ: ﺃﱂ ﺗﺮ‬ ‫ﺇﱃ ﻓﻌﻞ ﺭﺑﻚ؟ ﻓﻘﻠﻨﺎ: ﺇﻥ ﻓﻌﻞ ﺍﷲ ﱂ ﻳﺰﻝ ﺍﻟﻌﺒﺎﺩ ﻳﺮﻭﻧﻪ، ﻭﺇﳕﺎ ﻗﺎﻝ: ‪‬ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ‬ ‫ﻧﺎﺿﺮﺓ ﺇﱃ ﺭﺑـﻬﺎ ﻧﺎﻇﺮﺓ‪ ‬ﻓﻘﺎﻟﻮﺍ: ﺇﳕﺎ ﺗﻨﻈﺮ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺭ‪‬ﺎ ﻓﻘﻠﻨﺎ: ﺇ‪‬ﺎ ﻣﻊ ﻣﺎ ﺗﻨﺘﻈﺮ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻫﻲ ﺗﺮﻯ ﺭ‪‬ﺎ. ﻓﻘﺎﻟﻮﺍ: ﺇﻥ ﺍﷲ ﻻ ﻳﺮﻯ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ، ﻭﺗﻠﻮ ﺁﻳﺔ ﻣﻦ‬ ‫ﺍﳌﺘﺸﺎﺑﻪ، ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ: ‪‬ﻻ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ﻭﻫﻮ ﻳﺪﺭﻙ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﻗﺪ‬ ‫ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻳﻌﺮﻑ ﻣﻌﲎ ﻗﻮﻝ ﺍﷲ: ‪‬ﻻ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ‪ ‬ﻭﻗﺎﻝ: ))ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ‬ ‫ﺭﺑﻜﻢ(( ﻭﻗﺎﻝ ﳌﻮﺳﻰ: ‪‬ﻟﻦ ﺗﺮﺍﱐ‪]‬ﺍﻷﻋﺮﺍﻑ: ٣٤١[ ﻭﱂ ﻳﻘﻞ: )ﻟﻦ ﺃﺭﻯ( ﻓﺄﻳﻬﻤﺎ‬ ‫ﺃﻭﱃ؟ ﺃﻥ ﻧﺘﺒﻊ ﺍﻟﻨﱯ ‪ ‬ﺣﲔ ﻗﺎﻝ: ))ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ(( ﺃﻭ ﻗﻮﻝ ﺍﳉﻬﻤﻲ ﺣﲔ ﻗﺎﻝ:‬ ‫ﻻ ﺗﺮﻭﻥ ﺭﺑﻜﻢ؟!!‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺃﻳﺪﻱ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﺃﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﻳﺮﻭﻥ ﺭ‪‬ﻢ ﻻ ﳜﺘﻠﻒ‬ ‫ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ، ﻭﻣﻦ ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ ﻋﻦ ﺃﰊ ﺇﺳﺤﻖ ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺳﻌﺪ ﰲ ﻗﻮﻝ ﺍﷲ:‬ ‫‪‬ﻟﻠﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ‪]‬ﻳﻮﻧﺲ: ٦٢[ ﻗﺎﻝ: )ﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻪ ﺍﷲ(، ﻭﻣﻦ‬ ‫ﺣﺪﻳﺚ ﺛﺎﺑﺖ ﺍﻟﺒﻨﺎﱐ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻗﺎﻝ: )ﺇﺫﺍ ﺍﺳﺘﻘﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﺍﳉﻨﺔ‬ ‫ﻧﺎﺩﻯ ﻣﻨﺎﺩ ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺫﻥ ﻟﻜﻢ ﰲ ﺍﻟﺰﻳﺎﺩﺓ ﻗﺎﻝ: ﻓﻴﻜﺸﻒ ﺍﳊﺠﺎﺏ‬ ‫ﻓﻴﻨﻈﺮﻭﻥ ﺇﱃ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ(.‬ ‫ﻭﺇﻧﺎ ﻟﻨﺮﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻬﻢ ﻭﺷﻴﻌﺘﻪ ﳑﻦ ﻻ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺭ‪‬ﻢ ﻭﳛﺠﺒﻮﻥ ﻋﻦ ﺍﷲ؛‬ ‫ﻷﻥ ﺍﷲ ﻗﺎﻝ ﻟﻠﻜﻔﺎﺭ: ‪‬ﻛﻼ ﺇ‪‬ﻢ ﻋﻨﺪ ﺭ‪‬ﻢ ﻳﻮﻣﺌﺬ ﶈﺠﻮﺑﻮﻥ‪]‬ﺍﳌﻄﻔﻔﲔ: ٥١[ ﻓﺈﺫﺍ‬ ‫ﻛﺎﻥ ﺍﻟﻜﺎﻓﺮ ﳛﺠﺐ ﻋﻦ ﺍﷲ ﻭﺍﳌﺆﻣﻦ ﳛﺠﺐ ﻋﻦ ﺍﷲ ﻓﻤﺎ ﻓﻀﻞ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ؟‬ ‫ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﱂ ﳚﻌﻠﻨﺎ ﻣﺜﻞ ﺟﻬﻢ ﻭﺷﻴﻌﺘﻪ ﻭﺟﻌﻠﻨﺎ ﳑﻦ ﺍﺗﺒﻊ ﻭﱂ ﳚﻌﻠﻨﺎ ﳑﻦ‬
  • 26. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٤٢‬ ‫ﻟ‬ ‫ﺍﺑﺘﺪﻉ ﻭﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ.‬ ‫ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﷲ ﻛﻠﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻓﻘﻠﻨﺎ: ﺃﻧﻜﺮﰎ ﺫﻟﻚ؟ ﻗﺎﻟﻮﺍ: ﺇﻥ ﺍﷲ ﱂ ﻳﺘﻜﻠﻢ ﻭﻻ ﻳﺘﻜﻠﻢ، ﺇﳕﺎ ﻛﻮﻥ ﺷﻴﹰﺌﺎ، ﻓﻌﱪ ﻋﻦ‬ ‫ﱠﹶ‬ ‫ﺍﷲ، ﻭﺧﻠﻖ ﺻﻮ‪‬ﺗﺎ ﻓﺄﲰﻊ، ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻜﻼﻡ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﺟﻮﻑ ﻭﻟﺴﺎﻥ ﻭﺷﻔﺘﲔ.‬ ‫ﻓﻘﻠﻨﺎ: ﻫﻞ ﳚﻮﺯ ﳌﻜﻮﻥ ﺃﻭ ﻏﲑ ﺍﷲ ﺃﻥ ﻳﻘﻮﻝ: ‪‬ﻳﺎ ﻣﻮﺳﻰ ﺇﱐ ﺃﻧﺎ ﺭﺑﻚ‪]‬ﻃﻪ: ١١[ ﺃﻭ‬ ‫ﻳﻘﻮﻝ: ‪‬ﺇﻧﲏ ﺃﻧﺎ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ ﻓﺎﻋﺒﺪﱐ ﻭﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻟﺬﻛﺮﻯ‪‬؟ ﻓﻤﻦ ﺯﻋﻢ ﺫﻟﻚ‬ ‫ﻓﻘﺪ ﺯﻋﻢ ﺃﻥ ﻏﲑ ﺍﷲ ﺍﺩﻋﻰ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻛﻤﺎ ﺯﻋﻢ ﺍﳉﻬﻢ ﺃﻥ ﺍﷲ ﻛﻮﻥ ﺷﻴﹰﺌﺎ، ﻛﺎﻥ ﻳﻘﻮﻝ‬ ‫ﺫﻟﻚ ﺍﳌﻜﻮﻥ ﻳﺎ ﻣﻮﺳﻰ: ‪‬ﺇﱐ ﺃﻧﺎ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪]‬ﺍﻟﻘﺼﺺ: ٠٣[ ﻭﻗﺎﻝ: ﺟﻞ ﺛﻨﺎﺅﻩ‬ ‫‪‬ﻭﻛﻠﻢ ﺍﷲ ﻣﻮﺳﻰ ﺗﻜﻠﻴﻤﺎ‪]‬ﺍﻟﻨﺴﺎﺀ: ٤٦١[ ﻭﻗﺎﻝ: ‪‬ﻭﳌﺎ ﺟﺎﺀ ﻣﻮﺳﻰ ﳌﻴﻘﺎﺗﻨﺎ ﻭﻛﻠﻤﻪ‬ ‫ﺭﺑﻪ‪]‬ﺍﻷﻋﺮﺍﻑ: ٣٤١[ ﻭﻗﺎﻝ: ‪‬ﺇﱐ ﺍﺻﻄﻔﻴﺘﻚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺮﺳﺎﻻﰐ‬ ‫ﻭﺑﻜﻼﻣﻲ‪]‬ﺍﻷﻋﺮﺍﻑ: ٤٤١[ ﻓﻬﺬﺍ ﻣﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ، ﻓﺄﻣﺎ ﻣﺎ ﻗﺎﻟﻮﺍ: ﺇﻥ ﺍﷲ ﻻ ﻳﺘﻜﻠﻢ،‬ ‫ﻓﻜﻴﻒ ﻳﺼﻨﻌﻮﻥ ﲝﺪﻳﺚ ﺍﻷﻋﻤﺶ ﻋﻦ ﺧﻴﺜﻤﺔ ﻋﻦ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ﺍﻟﻄﺎﺋﻲ ﻗﺎﻝ: ﻗﺎﻝ:‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪) :‬ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺇﻻ ﺳﻴﻜﻠﻤﻪ ﺭﺑﻪ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺗﺮﲨﺎﻥ(؟ ﻭﺃﻣﺎ‬ ‫ﻗﻮﳍﻢ: ﺇﻥ ﺍﻟﻜﻼﻡ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﺟﻮﻑ ﻭﻓﻢ ﻭﺷﻔﺘﲔ ﻭﻟﺴﺎﻥ، ﺃﻟﻴﺲ ﺍﷲ ﻗﺎﻝ:‬ ‫ﻟﻠﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ: ‪‬ﺍﺋﺘﻴﺎ ﻃﻮﻋﺎ ﺃﻭ ﻛﺮﻫﺎ ﻗﺎﻟﺘﺎ ﺃﺗﻴﻨﺎ ﻃﺎﺋﻌﲔ‪‬؟]ﻓﺼﻠﺖ: ١١[،‬ ‫ﺃﺗﺮﺍﻫﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ: ﲜﻮﻑ ﻭﻓﻢ ﻭﺷﻔﺘﲔ ﻭﻟﺴﺎﻥ ﻭﺃﺩﻭﺍﺕ؟!! ﻭﻗﺎﻝ: ‪‬ﻭﺳﺨﺮﻧﺎ ﻣﻊ ﺩﺍﻭﺩ‬ ‫ﺍﳉﺒﺎﻝ ﻳﺴﺒﺤﻦ‪]‬ﺍﻷﻧﺒﻴﺎﺀ: ٩٧[ ﺃﺗﺮﺍﻫﺎ ﺳﺒﺤﺖ ﲜﻮﻑ ﻭﻓﻢ ﻭﻟﺴﺎﻥ ﻭﺷﻔﺘﲔ؟!!‬ ‫ﻭﺍﳉﻮﺍﺭﺡ ﺇﺫ ﺷﻬﺪﺕ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ ﻓﻘﺎﻟﻮﺍ: ‪‬ﱂ ﺷﻬﺪﰎ ﻋﻠﻴﻨﺎ ﻗﺎﻟﻮﺍ ﺃﻧﻄﻘﻨﺎ ﺍﷲ ﺍﻟﺬﻱ‬ ‫ﺃﻧﻄﻖ ﻛﻞ ﺷﻲﺀ‪]‬ﻓﺼﻠﺖ: ١٢[ ﺃﺗﺮﺍﻫﺎ ﺃ‪‬ﺎ ﻧﻄﻘﺖ ﲜﻮﻑ ﻭﻓﻢ ﻭﻟﺴﺎﻥ؟!! ﻭﻟﻜﻦ ﺍﷲ‬ ‫ﺃﻧﻄﻘﻬﺎ ﻛﻴﻒ ﺷﺎﺀ، ﻭﻛﺬﻟﻚ ﺍﷲ ﺗﻜﻠﻢ ﻛﻴﻒ ﺷﺎﺀ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻘﻮﻝ ﲜﻮﻑ ﻭﻻ ﻓﻢ ﻭﻻ‬ ‫ﺷﻔﺘﲔ ﻭﻻ ﻟﺴﺎﻥ.‬ ‫ﻗﺎﻝ ﺃﲪﺪ ‪ :‬ﻓﻠﻤﺎ ﺧﻨﻘﺘﻪ ﺍﳊﺠﺞ ﻗﺎﻝ: ﺇﻥ ﺍﷲ ﻛﻠﻢ ﻣﻮﺳﻰ ﺇﻻ ﺃﻥ ﻛﻼﻣﻪ ﻏﲑﻩ.‬ ‫ﻓﻘﻠﻨﺎ: ﻭﻏﲑﻩ ﳐﻠﻮﻕ؟ ﻗﺎﻝ: ﻧﻌﻢ. ﻓﻘﻠﻨﺎ: ﻫﺬﺍ ﻣﺜﻞ ﻗﻮﻟﻜﻢ ﺍﻷﻭﻝ، ﺇﻻ ﺃﻧﻜﻢ ﺗﺪﻓﻌﻮﻥ ﻋﻦ‬ ‫ﺃﻧﻔﺴﻜﻢ ﺍﻟﺸﻨﻌﺔ ﲟﺎ ﺗﻈﻬﺮﻭﻥ، ﻭﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻱ ﻗﺎﻝ: )ﳌﺎ ﲰﻊ ﻣﻮﺳﻰ ﻛﻼﻡ ﺭﺑﻪ ﻗﺎﻝ:‬ ‫ﻳﺎ ﺭﺏ ﻫﺬﺍ ﺍﻟﺬﻱ ﲰﻌﺘﻪ ﻫﻮ ﻛﻼﻣﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﻳﺎ ﻣﻮﺳﻰ ﻫﻮ ﻛﻼﻣﻲ ﺇﳕﺎ ﻛﻠﻤﺘﻚ‬
  • 27. ‫٥٢‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﺑﻘﻮﺓ ﻋﺸﺮ ﺁﻻﻑ ﻟﺴﺎﻥ ﻭﱄ ﻗﻮﺓ ﺍﻷﻟﺴﻦ ﻛﻠﻬﺎ ﻭﺃﻧﺎ ﺃﻗﻮﻯ ﻣﻦ ﺫﻟﻚ ﻭﺇﳕﺎ ﻛﻠﻤﺘﻚ‬ ‫ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﻄﻴﻖ ﺑﺪﻧﻚ ﻭﻟﻮ ﻛﻠﻤﺘﻚ ﺑﺄﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﳌﺖ، ﻗﺎﻝ: ﻓﻠﻤﺎ ﺭﺟﻊ ﻣﻮﺳﻰ‬ ‫ﺇﱃ ﻗﻮﻣﻪ ﻗﺎﻟﻮﺍ ﻟﻪ: ﺻﻒ ﻟﻨﺎ ﻛﻼﻡ ﺭﺑﻚ. ﻗﺎﻝ: ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﻫﻞ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺻﻔﻪ‬ ‫ﻟﻜﻢ؟ ﻗﺎﻟﻮﺍ: ﻓﺸﺒﻬﻪ. ﻗﺎﻝ: ﻫﻞ ﲰﻌﺘﻢ ﺃﺻﻮﺍﺕ ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﱵ ﺗﻘﺒﻞ ﰲ ﺃﺣﻠﻰ ﺣﻼﻭﺓ‬ ‫ﲰﻌﺘﻤﻮﻫﺎ ﻓﻜﺄﻧﻪ ﻣﺜﻠﻪ(، ﻭﻗﻠﻨﺎ: ﻟﻠﺠﻬﻤﻴﺔ ﻣﻦ ﺍﻟﻘﺎﺋﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ‪‬ﻳﺎ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ‬ ‫ﺃﺃﻧﺖ ﻗﻠﺖ ﻟﻠﻨﺎﺱ ﺃﲣﺬﻭﱐ ﻭﺃﻣﻲ ﺇﳍﲔ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪]‬ﺍﳌﺎﺋﺪﺓ: ٦١١[ ﺃﻟﻴﺲ ﺍﷲ ﻫﻮ‬ ‫ﺍﻟﻘﺎﺋﻞ؟ ﻗﺎﻟﻮﺍ: ﻓ‪‬ﻴﻜﻮﻥ ﺍﷲ ﺷﻴﹰﺌﺎ ﻓ‪‬ﻴﻌ‪‬ﺒﺮ ﻋﻦ ﺍﷲ ﻛﻤﺎ ﻛﻮﻥ ﺷﻴﺌﺎ ﻓﻌﱪ ﳌﻮﺳﻰ، ﻗﻠﻨﺎ: ﻓﻤﻦ‬ ‫‪‬‬ ‫ﹶ‪ ‬ﹸ ُ‬ ‫ﺍﻟﻘﺎﺋﻞ: ‪‬ﻓﻠﻨﺴﺄﻟﻦ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻭﻟﻨﺴﺄﻟﻦ ﺍﳌﺮﺳﻠﲔ ﻓﻠﻨﻘﺼﻦ ﻋﻠﻴﻬﻢ‬ ‫ﺑﻌﻠﻢ‪]‬ﺍﻷﻋﺮﺍﻑ: ٧[ ﺃﻟﻴﺲ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺄﻝ؟ ﻗﺎﻟﻮﺍ: ﻫﺬﺍ ﻛﻠﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺷﻴﺌﺎ ﻓﻴﻌﱪ‬ ‫ﻋﻦ ﺍﷲ. ﻗﻠﻨﺎ: ﻗﺪ ﺃﻋﻈﻤﺘﻢ ﻋﻠﻰ ﺍﷲ ﺍﻟﻔﺮﻳﺔ ﺣﲔ ﺯﻋﻤﺘﻢ ﺃﻧﻪ ﻻ ﻳﺘﻜﻠﻢ ﻓﺸﺒﻬﺘﻤﻮﻩ‬ ‫ﺑﺎﻷﺻﻨﺎﻡ ﺍﻟﱵ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ؛ ﻷﻥ ﺍﻷﺻﻨﺎﻡ ﻻ ﺗﺘﻜﻠﻢ ﻭﻻ ﺗﺘﺤﺮﻙ ﻭﻻ ﺗﺰﻭﻝ ﻣﻦ‬ ‫ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ، ﻓﻠﻤﺎ ﻇﻬﺮﺕ ﻋﻠﻴﻪ ﺍﳊﺠﺔ ﻗﺎﻝ: ﺇﻥ ﺍﷲ ﻳﺘﻜﻠﻢ؛ ﻭﻟﻜﻦ ﻛﻼﻣﻪ ﳐﻠﻮﻕ.‬ ‫ﻗﻠﻨﺎ: ﻭﻛﺬﻟﻚ ﺑﻨﻮ ﺁﺩﻡ ﻛﻼﻣﻬﻢ ﳐﻠﻮﻕ، ﻓﻘﺪ ﺷﺒﻬﺘﻢ ﺍﷲ ﲞﻠﻘﻪ ﺣﲔ ﺯﻋﻤﺘﻢ ﺃﻥ ﻛﻼﻣﻪ‬ ‫ﳐﻠﻮﻕ ﻓﻔﻲ ﻣﺬﻫﺒﻜﻢ ﻗﺪ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻻ ﻳﺘﻜﻠﻢ ﺣﱴ ﺧﻠﻖ ﺍﻟﺘﻜﻠﻢ،‬ ‫ﻭﻛﺬﻟﻚ ﺑﻨﻮ ﺁﺩﻡ ﻛﺎﻧﻮﺍ ﻻ ﻳﺘﻜﻠﻤﻮﻥ ﺣﱴ ﺧﻠﻖ ﺍﷲ ﳍﻢ ﻛﻼﻣﺎ، ﻭﻗﺪ ﲨﻌﺘﻢ ﺑﲔ ﻛﻔﺮ‬ ‫ﻭﺗﺸﺒﻴﻪ، ﻭﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺔ، ﻧﻘﻮﻝ: ﺇﻥ ﺍﷲ ﱂ ﻳﺰﻝ ﻣﺘﻜﻠﻤﺎ ﺇﺫﺍ ﺷﺎﺀ، ﻭﻻ‬ ‫ﻧﻘﻮﻝ: ﺇﻧﻪ ﻛﺎﻥ ﻭﻻ ﻳﺘﻜﻠﻢ ﺣﱴ ﺧﻠﻖ ﺍﻟﻜﻼﻡ، ﻭﻻ ﻧﻘﻮﻝ: ﺇﻧﻪ ﻗﺪ ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ ﺣﱴ‬ ‫ﺧﻠﻖ ﻋﻠﻤﺎ ﻓﻌﻠﻢ، ﻭﻻ ﻧﻘﻮﻝ: ﺇﻧﻪ ﻗﺪ ﻛﺎﻥ ﻭﻻ ﻗﺪﺭﺓ ﻟﻪ ﺣﱴ ﺧﻠﻖ ﻟﻨﻔﺴﻪ ﺍﻟﻘﺪﺭﺓ، ﻭﻻ‬ ‫ﻧﻘﻮﻝ: ﺇﻧﻪ ﻗﺪ ﻛﺎﻥ ﻭﻻ ﻧﻮﺭ ﻟﻪ ﺣﱴ ﺧﻠﻖ ﻟﻨﻔﺴﻪ ﻧﻮﺭﺍ، ﻭﻻ ﻧﻘﻮﻝ: ﺇﻧﻪ ﻗﺪ ﻛﺎﻥ ﻻ‬ ‫ﻋﻈﻤﺔ ﻟﻪ ﺣﱴ ﺧﻠﻖ ﻟﻨﻔﺴﻪ ﻋﻈﻤﺔ، ﻓﻘﺎﻟﺖ: ﺍﳉﻬﻤﻴﺔ ﳌﺎ ﻭﺻﻔﻨﺎ ﺍﷲ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺇﻥ‬ ‫ﺯﻋﻤﺘﻢ ﺃﻥ ﺍﷲ ﻭﻧﻮﺭﻩ ﻭﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻭﺍﷲ ﻭﻋﻈﻤﺘﻪ ﻓﻘﺪ ﻗﻠﺘﻢ ﺑﻘﻮﻝ ﺍﻟﻨﺼﺎﺭﻯ ﺣﲔ ﺯﻋﻤﻮﺍ‬ ‫ﺃﻥ ﺍﷲ ﱂ ﻳﺰﻝ ﻭﻧﻮﺭﻩ ﻭﱂ ﻳﺰﻝ ﻭﻗﺪﺭﺗﻪ، ﻗﻠﻨﺎ: ﻻ ﻧﻘﻮﻝ ﺇﻥ ﺍﷲ ﱂ ﻳﺰﻝ ﻭﻗﺪﺭﺗﻪ ﻭﱂ ﻳﺰﻝ‬ ‫ﻭﻧﻮﺭﻩ، ﻭﻟﻜﻦ ﻧﻘﻮﻝ: ﱂ ﻳﺰﻝ ﺑﻘﺪﺭﺗﻪ ﻭﻧﻮﺭﻩ ﻻ ﻣﱴ ﻗﺪﺭ ﻭﻻ ﻛﻴﻒ ﻗﺪﺭ. ﻓﻘﺎﻟﻮﺍ: ﻻ‬ ‫ﺗﻜﻮﻧﻮﺍ ﻣﻮﺣﺪﻳﻦ ﺃﺑﺪﺍ ﺣﱴ ﺗﻘﻮﻟﻮﺍ ﻗﺪ ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ. ﻓﻘﻠﻨﺎ: ﳓﻦ ﻧﻘﻮﻝ: ﻗﺪ ﻛﺎﻥ‬ ‫ﺍﷲ ﻭﻻ ﺷﻲﺀ، ﻭﻟﻜﻦ ﺇﺫﺍ ﻗﻠﻨﺎ: ﺇﻥ ﺍﷲ ﱂ ﻳﺰﻝ ﺑﺼﻔﺎﺗﻪ ﻛﻠﻬﺎ ﺃﻟﻴﺲ ﺇﳕﺎ ﻧﺼﻒ ﺇﳍﺎ ﻭﺍﺣﺪﺍ‬ ‫ﲜﻤﻴﻊ ﺻﻔﺎﺗﻪ؟ ﻭﺿﺮﺑﻨﺎ ﳍﻢ ﰲ ﺫﻟﻚ ﻣﺜﻼ ﻓﻘﻠﻨﺎ: ﺃﺧﱪﻭﻧﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﺨﻠﺔ ﺃﻟﻴﺲ ﳍﺎ‬
  • 28. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٦٢‬ ‫ﻟ‬ ‫ﺟﺬﻉ ﻭﻛﺮﺏ ﻭﻟﻴﻒ ﻭﺳﻌﻒ ﻭﺧﻮﺹ ﻭﺣﺠﺎﺭ ﻭﺍﲰﻬﺎ ﺍﺳﻢ ﺷﻲﺀ ﻭﺍﺣﺪ ﻭﲰﻴﺖ ﳔﻠﺔ‬ ‫ﲜﻤﻴﻊ ﺻﻔﺎﻬﺗﺎ؟ ﻓﻜﺬﻟﻚ ﺍﷲ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﲜﻤﻴﻊ ﺻﻔﺎﺗﻪ ﺇﻟﻪ ﻭﺍﺣﺪ، ﻻ ﻧﻘﻮﻝ: ﺇﻧﻪ ﻗﺪ‬ ‫ﻛﺎﻥ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻭﻻ ﻳﻘﺪﺭ ﺣﱴ ﺧﻠﻖ ﻟﻪ ﻗﺪﺭﺓ، ﻭﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻗﺪﺭﺓ ﻫﻮ‬ ‫ﻋﺎﺟﺰ، ﻭﻻ ﻧﻘﻮﻝ: ﻗﺪ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻭﻻ ﻳﻌﻠﻢ ﺣﱴ ﺧﻠﻖ ﻟﻪ ﻋﻠﻤﺎ ﻓﻌﻠﻢ،‬ ‫ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﻫﻮ ﺟﺎﻫﻞ، ﻭﻟﻜﻦ ﻧﻘﻮﻝ: ﱂ ﻳﺰﻝ ﺍﷲ ﻋﺎﳌﺎ ﻗﺎﺩﺭﺍ ﻻ ﻣﱴ ﻭﻻ ﻛﻴﻒ، ﻭﻗﺪ‬ ‫ﲰﻰ ﺍﷲ ﺭﺟﻼ ﻛﺎﻓﺮﺍ ﺍﲰﻪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﳌﺨﺰﻭﻣﻲ ﻓﻘﺎﻝ: ‪‬ﺫﺭﱐ ﻭﻣﻦ ﺧﻠﻘﺖ‬ ‫ﻭﺣﻴﺪﺍ‪]‬ﺍﳌﺪﺛﺮ: ١١[ ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﲰﺎﻩ ﺍﷲ ﻭﺣﻴﺪﺍ ﻟﻪ ﻋﻴﻨﺎﻥ ﻭﺃﺫﻧﺎﻥ ﻭﻟﺴﺎﻥ‬ ‫ﻭﺷﻔﺘﺎﻥ ﻭﻳﺪﺍﻥ ﻭﺭﺟﻼﻥ ﻭﺟﻮﺍﺭﺡ ﻛﺜﲑﺓ، ﻓﻘﺪ ﲰﺎﻩ ﺍﷲ ﻭﺣﻴﺪﺍ ﲜﻤﻴﻊ ﺻﻔﺎﺗﻪ، ﻓﻜﺬﻟﻚ‬ ‫ﺍﷲ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﻫﻮ ﲜﻤﻴﻊ ﺻﻔﺎﺗﻪ ﺇﻟﻪ ﻭﺍﺣﺪ.‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ‪‬ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ‪ ‬ﻭﺇﺛﺒﺎﺕ ﺍﻟﺒﻴﻨﻮﻧﺔ ﷲ ﺟﻞ ﺷﺄﻧﻪ‬ ‫ﻓﻘﻠﻨﺎ ﳍﻢ: ﺃﻧﻜﺮﰎ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ: ‪‬ﺍﻟﺮﲪﻦ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ‪]‬ﻃﻪ: ٥[ ﻭﻗﺎﻝ: ‪‬ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪]‬ﻳﻮﻧﺲ: ٣[؟ ﻓﻘﺎﻟﻮﺍ: ﻫﻮ ﲢﺖ ﺍﻷﺭﺽ ﺍﻟﺴﺎﺑﻌﺔ ﻛﻤﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‬ ‫ﻭﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﰲ ﺍﻷﺭﺽ ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻻ ﳜﻠﻮ ﻣﻨﻪ ﻣﻜﺎﻥ ﻭﻻ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ‬ ‫ﺩﻭﻥ ﻣﻜﺎﻥ، ﻭﺗﻠﻮﺍ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ: ‪‬ﻭﻫﻮ ﺍﷲ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﰲ ﺍﻷﺭﺽ‪]‬ﺍﻷﻧﻌﺎﻡ: ٣[ ﻓﻘﻠﻨﺎ:‬ ‫ﻗﺪ ﻋﺮﻑ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻣﺎﻛﻦ ﻛﺜﲑﺓ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻦ ﻋﻈﻢ ﺍﻟﺮﺏ ﺷﻲﺀ. ﻓﻘﺎﻟﻮﺍ: ﺃﻱ ﻣﻜﺎﻥ‬ ‫ﻓﻘﻠﻨﺎ: ﺃﺟﺴﺎﻣﻜﻢ ﻭﺃﺟﻮﺍﻓﻜﻢ ﻭﺃﺟﻮﺍﻑ ﺍﳋﻨﺎﺯﻳﺮ ﻭﺍﳊﺸﻮﺵ ﻭﺍﻷﻣﺎﻛﻦ ﺍﻟﻘﺬﺭﺓ ﻟﻴﺲ ﻓﻴﻬﺎ‬ ‫ﻣﻦ ﻋﻈﻢ ﺍﻟﺮﺏ ﺷﻲﺀ، ﻭﻗﺪ ﺃﺧﱪﻧﺎ ﺃﻧﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻓﻘﺎﻝ: ‪‬ﺃﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻥ‬ ‫ﳜﺴﻒ ﺑﻜﻢ ﺍﻷﺭﺽ‪]‬ﺍﳌﻠﻚ: ٦١[ ‪‬ﺃﻡ ﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﻳﺮﺳﻞ ﻋﻠﻴﻜﻢ‬ ‫ﺣﺎﺻﺒﺎ‪]‬ﺍﳌﻠﻚ: ٧١[ ﻭﻗﺎﻝ: ‪‬ﺇﻟﻴﻪ ﻳﺼﻌﺪ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ‪]‬ﻓﺎﻃﺮ: ٠١[ ﻭﻗﺎﻝ: ‪‬ﺇﱐ‬ ‫ﻣﺘﻮﻓﻴﻚ ﻭﺭﺍﻓﻌﻚ ﺇﱄ‪]‬ﺁﻝ ﻋﻤﺮﺍﻥ: ٥٥[ ﻭﻗﺎﻝ: ‪‬ﺑﻞ ﺭﻓﻌﻪ ﺍﷲ ﺇﻟﻴﻪ‪]‬ﺍﻟﻨﺴﺎﺀ:٨٥١[،‬ ‫ﻭﻗﺎﻝ: ‪‬ﻭﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻨﺪﻩ‪]‬ﺍﻷﻧﺒﻴﺎﺀ: ٩١[ ﻭﻗﺎﻝ: ‪‬ﳜﺎﻓﻮﻥ‬ ‫ﺭ‪‬ﻢ ﻣﻦ ﻓﻮﻗﻬﻢ‪]‬ﺍﻟﻨﺤﻞ: ٠٥[ ﻭﻗﺎﻝ: ‪‬ﺫﻱ ﺍﳌﻌﺎﺭﺝ‪]‬ﺍﳌﻌﺎﺭﺝ: ٣[ ﻭﻗﺎﻝ: ‪‬ﻭﻫﻮ‬ ‫ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ ﻋﺒﺎﺩﻩ‪]‬ﺍﻷﻧﻌﺎﻡ: ١٦[ ﻭﻗﺎﻝ: ‪‬ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪]‬ﺍﻟﺒﻘﺮﺓ: ٥٥٢[،‬ ‫ﻓﻬﺬﺍ ﺧﱪ ﺍﷲ ﺃﺧﱪﻧﺎ ﺃﻧﻪ ﰲ ﺍﻟﺴﻤﺎﺀ، ﻭﻭﺟﺪﻧﺎ ﻛﻞ ﺷﻲﺀ ﺃﺳﻔﻞ ﻣﻨﻪ ﻣﺬﻣﻮﻣﺎ، ﻳﻘﻮﻝ ﺍﷲ‬
  • 29. ‫٧٢‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﺟﻞ ﺛﻨﺎﺅﻩ: ‪‬ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ‪]‬ﺍﻟﻨﺴﺎﺀ: ٥٤١[ ‪‬ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ‬ ‫ﻛﻔﺮﻭﺍ ﺭﺑﻨﺎ ﺃﺭﻧﺎ ﺍﻟﻠﺬﻳﻦ ﺃﺿﻼﻧﺎ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﳒﻌﻠﻬﻤﺎ ﲢﺖ ﺃﻗﺪﺍﻣﻨﺎ ﻟﻴﻜﻮﻧﺎ ﻣﻦ‬ ‫ﺍﻷﺳﻔﻠﲔ‪]‬ﻓﺼﻠﺖ: ٩٢[، ﻭﻗﻠﻨﺎ ﳍﻢ: ﺃﻟﻴﺲ ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﻣﻜﺎﻧﻪ ﻭﺍﻟﺸﻴﺎﻃﲔ‬ ‫ﻣﻜﺎ‪‬ﻢ ﻓﻠﻢ ﻳﻜﻦ ﺍﷲ ﻟﻴﺠﺘﻤﻊ ﻫﻮ ﻭﺇﺑﻠﻴﺲ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ؟ ﻭﺇﳕﺎ ﻣﻌﲎ ﻗﻮﻝ ﺍﷲ ﺟﻞ‬ ‫ﺛﻨﺎﺅﻩ: ‪‬ﻭﻫﻮ ﺍﷲ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﰲ ﺍﻷﺭﺽ‪ ‬ﻳﻘﻮﻝ: ﻫﻮ ﺇﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺇﻟﻪ‬ ‫ﻣﻦ ﰲ ﺍﻷﺭﺽ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﻗﺪ ﺃﺣﺎﻁ ﻋﻠﻤﻪ ﲟﺎ ﺩﻭﻥ ﺍﻟﻌﺮﺵ ﻭﻻ ﳜﻠﻮ ﻣﻦ ﻋﻠﻢ ﺍﷲ‬ ‫ﻣﻜﺎﻥ ﻭﻻ ﻳﻜﻮﻥ ﻋﻠﻢ ﺍﷲ ﰲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ ﻓﺬﻟﻚ ﻗﻮﻟﻪ: ‪‬ﻟﺘﻌﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻋﻠﻰ‬ ‫ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ﻭﺃﻥ ﺍﷲ ﻗﺪ ﺃﺣﺎﻁ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻤﺎ‪]‬ﺍﻟﻄﻼﻕ: ٢١[.‬ ‫ﻭﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺫﻟﻚ ﻟﻮ ﺃﻥ ﺭﺟﻼ ﻛﺎﻥ ﰲ ﻳﺪﻳﻪ ﻗﺪﺡ ﻣﻦ ﻗﻮﺍﺭﻳﺮ ﺻﺎﻑ ﻭﻓﻴﻪ‬ ‫‪ٍ ‬‬ ‫ﺷﺮﺍﺏ ﺻﺎﻑ ﻛﺎﻥ ﺑﺼﺮ ﺍﺑﻦ ﺁﺩﻡ ﻗﺪ ﺃﺣﺎﻁ ﺑﺎﻟﻘﺪﺡ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﻘﺪﺡ.‬ ‫ٍ‬ ‫ٌ‬ ‫ﻓﺎﷲ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﻗﺪ ﺃﺣﺎﻁ ﲜﻤﻴﻊ ﺧﻠﻘﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺷﻲﺀ ﻣﻦ ﺧﻠﻘﻪ.‬ ‫ﻭﺧﺼﻠﺔ ﺃﺧﺮﻯ: ﻟﻮ ﺃﻥ ﺭﺟﻼ ﺑﲎ ﺩﺍﺭﺍ ﲜﻤﻴﻊ ﻣﺮﺍﻓﻘﻬﺎ ﰒ ﺃﻏﻠﻖ ﺑﺎ‪‬ﺎ ﻭﺧﺮﺝ ﻣﻨﻬﺎ‬ ‫‪‬‬ ‫ﻛﺎﻥ ﺍﺑﻦ ﺁﺩﻡ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﻛﻢ ﺑﻴﺖ ﰲ ﺩﺍﺭﻩ ﻭﻛﻢ ﺳﻌﺔ ﻛﻞ ﺑﻴﺖ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﰲ ﺟﻮﻑ ﺍﻟﺪﺍﺭ؟ ﻓﺎﷲ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﻗﺪ ﺃﺣﺎﻁ ﲜﻤﻴﻊ ﺧﻠﻘﻪ ﻭﻋﻠﻢ‬ ‫ﻛﻴﻒ ﻫﻮ ﻭﻣﺎ ﻫﻮ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺷﻲﺀ ﳑﺎ ﺧﻠﻖ. ﻗﺎﻟﻮﺍ: ﺇﻥ ﺍﷲ ﻣﻌﻨﺎ ﻭﻓﻴﻨﺎ. ﻓﻘﻠﻨﺎ:‬ ‫ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﻳﻘﻮﻝ: ‪‬ﺃﱂ ﺗﺮ ﺃﻥ ﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ‪]‬ﺍ‪‬ﺎﺩﻟﺔ:‬ ‫٧[ ﰒ ﻗﺎﻝ: ‪‬ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﳒﻮﻯ ﺛﻼﺛﺔ ﺇﻻ ﻫﻮ ﺭﺍﺑﻌﻬﻢ‪ ‬ﻳﻌﲏ ﺍﷲ ﺑﻌﻠﻤﻪ: ‪‬ﻭﻻ ﲬﺴﺔ‬ ‫ﺇﻻ ﻫﻮ‪ ‬ﻳﻌﲏ ﺍﷲ ﺑﻌﻠﻤﻪ: ‪‬ﺳﺎﺩﺳﻬﻢ ﻭﻻ ﺃﺩﱏ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﺃﻛﺜﺮ ﺇﻻ ﻭﻫﻮ ﻣﻌﻬﻢ‪‬‬ ‫ﻳﻌﲏ ﺑﻌﻠﻤﻪ ﻓﻴﻬﻢ: ‪‬ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﰒ ﻳﻨﺒﺌﻬﻢ ﲟﺎ ﻋﻤﻠﻮﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻥ ﺍﷲ ﺑﻜﻞ ﺷﻲﺀ‬ ‫ﻋﻠﻴﻢ‪]‬ﺍ‪‬ﺎﺩﻟﺔ: ٧[، ﻳﻔﺘﺢ ﺍﳋﱪ ﺑﻌﻠﻤﻪ ﻭﳜﺘﻢ ﺍﳋﱪ ﺑﻌﻠﻤﻪ، ﻭﻳﻘﺎﻝ: ﻟﻠﺠﻬﻤﻲ ﺇﻥ ﺍﷲ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻣﻌﻨﺎ ﺑﻌﻈﻤﺔ ﻧﻔﺴﻪ، ﻓﻘﻞ ﻟﻪ ﻫﻞ ﻳﻐﻔﺮ ﺍﷲ ﻟﻜﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺧﻠﻘﻪ؟ ﻓﺈﻥ ﻗﺎﻝ: ﻧﻌﻢ‬ ‫ﻓﻘﺪ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﺑﺎﺋﻦ ﻣﻦ ﺧﻠﻘﻪ ﺩﻭﻧﻪ، ﻭﺇﻥ ﻗﺎﻝ: ﻻ ﻛﻔﺮ، ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ‬ ‫ﺍﳉﻬﻤﻲ ﻛﺎﺫﺏ ﻋﻠﻰ ﺍﷲ ﺣﲔ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻻ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﺩﻭﻥ‬ ‫ﻣﻜﺎﻥ، ﻓﻘﻞ ﺃﻟﻴﺲ ﺍﷲ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ؟ ﻓﻴﻘﻮﻝ: ﻧﻌﻢ. ﻓﻘﻞ ﻟﻪ: ﺣﲔ ﺧﻠﻖ ﺍﻟﺸﻲﺀ ﺧﻠﻘﻪ‬ ‫ﰲ ﻧﻔﺴﻪ ﺃﻭ ﺧﺎﺭﺟﺎ ﻣﻦ ﻧﻔﺴﻪ؟ ﻓﺈﻧﻪ ﻳﺼﲑ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻭﺍﺣﺪ ﻣﻨﻬﺎ:‬ ‫١- ﺇﻥ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ ﰲ ﻧﻔﺴﻪ ﻛﻔﺮ ﺣﲔ ﺯﻋﻢ ﺃﻥ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‬
  • 30. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٨٢‬ ‫ﻟ‬ ‫ﻭﺍﻟﺸﻴﺎﻃﲔ ﰲ ﻧﻔﺴﻪ.‬ ‫٢- ﻭﺇﻥ ﻗﺎﻝ: ﺧﻠﻘﻬﻢ ﺧﺎﺭﺟﺎ ﻣﻦ ﻧﻔﺴﻪ ﰒ ﺩﺧﻞ ﻓﻴﻬﻢ ﻛﺎﻥ ﻫﺬﺍ ﻛﻔﺮﺍ ﺃﻳﻀﺎ‬ ‫‪‬‬ ‫ﺣﲔ ﺯﻋﻢ ﺃﻧﻪ ﺩﺧﻞ ﰲ ﻣﻜﺎﻥ ﻭﺣﺶ ﻗﺬﺭ ﺭﺩﻱﺀ.‬ ‫٣- ﻭﺇﻥ ﻗﺎﻝ: ﺧﻠﻘﻬﻢ ﺧﺎﺭﺟﺎ ﻣﻦ ﻧﻔﺴﻪ ﰒ ﱂ ﻳﺪﺧﻞ ﻓﻴﻬﻢ ﺭﺟﻊ ﻋﻦ ﻗﻮﻟﻪ ﺃﲨﻊ‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ.‬ ‫ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﺍﳉﻬﻤﻲ ﻻ ﻳﻘﺮ ﺑﻌﻠﻢ ﺍﷲ، ﻓﻘﻞ ﻟﻪ: ﺍﷲ ﻳﻘﻮﻝ: ‪‬ﻭﻻ‬ ‫ﳛﻴﻄﻮﻥ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻤﻪ‪]‬ﺍﻟﺒﻘﺮﺓ: ٥٥٢[ ﻭﻗﺎﻝ: ‪‬ﻟﻜﻦ ﺍﷲ ﻳﺸﻬﺪ ﲟﺎ ﺃﻧـﺰﻝ ﺇﻟﻴﻚ‬ ‫ﺃﻧـﺰﻟﻪ ﺑﻌﻠﻤﻪ‪]‬ﺍﻟﻨﺴﺎﺀ: ٦٦١[ ﻭﻗﺎﻝ: ‪‬ﻓﺈﻥ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻜﻢ ﻓﺎﻋﻠﻤﻮﺍ ﺃﳕﺎ ﺃﻧـﺰﻝ‬ ‫ﺑﻌﻠﻢ ﺍﷲ‪]‬ﻫﻮﺩ: ٤١[ ﻗﺎﻝ: ‪‬ﻭﻣﺎ ﲣﺮﺝ ﻣﻦ ﲦﺮﺍﺕ ﻣﻦ ﺃﻛﻤﺎﻣﻬﺎ ﻭﻣﺎ ﲢﻤﻞ ﻣﻦ ﺃﻧﺜﻰ‬ ‫ﻭﻻ ﺗﻀﻊ ﺇﻻ ﺑﻌﻠﻤﻪ‪]‬ﻓﺼﻠﺖ: ٧٤[ ﻓﻴﻘﺎﻝ ﻟﻪ: ﺗﻘﺮ ﺑﻌﻠﻢ ﺍﷲ ﻫﺬﺍ ﺍﻟﺬﻱ ﻭﻗﻔﻚ ﻋﻠﻴﻪ‬ ‫ﺑﺎﻷﻋﻼﻡ ﻭﺍﻟﺪﻻﻻﺕ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﻗﺎﻝ: ﻟﻴﺲ ﻟﻪ ﻋﻠﻢ ﻛﻔﺮ، ﻭﺇﻥ ﻗﺎﻝ: ﷲ ﻋﻠﻢ ﳏﺪﺙ ﻛﻔﺮ‬ ‫ﺣﲔ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻻ ﻳﻌﻠﻢ ﺣﱴ ﺃﺣﺪﺙ ﻟﻪ ﻋﻠﻤﺎ ﻓﻌﻠﻢ،‬ ‫ﻓﺈﻥ ﻗﺎﻝ: ﷲ ﻋﻠﻢ ﻭﻟﻴﺲ ﳐﻠﻮﻗﺎ ﻭﻻ ﳏﺪﺛﺎ ﺭﺟﻊ ﻋﻦ ﻗﻮﻟﻪ ﻛﻠﻪ ﻭﻗﺎﻝ: ﺑﻘﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬ ‫ﻭﻫﺬﺍ ﻋﻠﻰ ﻭﺟﻮﻩ:‬ ‫ﻗﺎﻝ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﳌﻮﺳﻰ: ‪‬ﺇﻧﲏ ﻣﻌﻜﻤﺎ‪]‬ﻃﻪ: ٦٤[ ﻳﻘﻮﻝ ﰲ ﺍﻟﺪﻓﻊ ﻋﻨﻜﻤﺎ‬ ‫ﻭﻗﺎﻝ: ‪‬ﺛﺎﱐ ﺍﺛﻨﲔ ﺇﺫ ﳘﺎ ﰲ ﺍﻟﻐﺎﺭ ﺇﺫ ﻳﻘﻮﻝ ﻟﺼﺎﺣﺒﻪ ﻻ ﲢﺰﻥ ﺇﻥ ﺍﷲ ﻣﻌﻨﺎ‪]‬ﺍﻟﺘﻮﺑﺔ:‬ ‫٠٤[ ﻳﻘﻮﻝ ﰲ ﺍﻟﺪﻓﻊ ﻋﻨﺎ ﻭﻗﺎﻝ: ‪‬ﻛﻢ ﻣﻦ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻏﻠﺒﺖ ﻓﺌﺔ ﻛﺜﲑﺓ ﺑﺈﺫﻥ ﺍﷲ ﻭﺍﷲ‬ ‫ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ‪]‬ﺍﻟﺒﻘﺮﺓ: ٩٤٢[ ﻳﻘﻮﻝ ﰲ ﺍﻟﻨﺼﺮ ﳍﻢ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ﻭﻗﺎﻝ: ‪‬ﻓﻼ ‪‬ﻨﻮﺍ‬ ‫ﻭﺗﺪﻋﻮﺍ ﺇﱃ ﺍﻟﺴﻠﻢ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﻭﺍﷲ ﻣﻌﻜﻢ‪]‬ﳏﻤﺪ: ٥٣[ ﰲ ﺍﻟﻨﺼﺮ ﻟﻜﻢ ﻋﻠﻰ‬ ‫ﻋﺪﻭﻛﻢ ﻭﻗﺎﻝ: ‪‬ﻭﻻ ﻳﺴﺘﺨﻔﻮﻥ ﻣﻦ ﺍﷲ ﻭﻫﻮ ﻣﻌﻬﻢ‪]‬ﺍﻟﻨﺴﺎﺀ: ٨٠١[ ﻳﻘﻮﻝ ﺑﻌﻠﻤﻪ‬ ‫ﻓﻴﻬﻢ ﻭﻗﺎﻝ: ‪‬ﻓﻠﻤﺎ ﺗﺮﺍﺀﻯ ﺍﳉﻤﻌﺎﻥ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﻣﻮﺳﻰ ﺇﻧﺎ ﳌﺪﺭﻛﻮﻥ ﻗﺎﻝ ﻛﻼ ﺇﻥ‬ ‫ﻣﻌﻲ ﺭﰊ ﺳﻴﻬﺪﻳﻦ‪]‬ﺍﻟﺸﻌﺮﺍﺀ: ٢٦[ ﻳﻘﻮﻝ ﰲ ﺍﻟﻌﻮﻥ ﻋﻠﻰ ﻓﺮﻋﻮﻥ.‬ ‫ﻓﻠﻤﺎ ﻇﻬﺮﺕ ﺍﳊﺠﺔ ﻋﻠﻰ ﺍﳉﻬﻤﻲ ﲟﺎ ﺍﺩﻋﻰ ﻋﻠﻰ ﺍﷲ ﺃﻧﻪ ﻣﻊ ﺧﻠﻘﻪ ﻗﺎﻝ: ﻫﻮ ﰲ‬ ‫ﻛﻞ ﺷﻲﺀ ﻏﲑ ﳑﺎﺱ ﻟﺸﻲﺀ ﻭﻻ ﻣﺒﺎﻳﻦ ﻣﻨﻪ. ﻓﻘﻠﻨﺎ: ﺇﺫﺍ ﻛﺎﻥ ﻏﲑ ﻣﺒﺎﻳﻦ ﺃﻟﻴﺲ ﻫﻮ ﳑﺎﺱ؟‬ ‫ﻗﺎﻝ: ﻻ. ﻗﻠﻨﺎ: ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﺷﻲﺀ ﻏﲑ ﳑﺎﺱ ﻟﺸﻲﺀ ﻭﻻ ﻣﺒﺎﻳﻦ؟ ﻓﻠﻢ ﳛﺴﻦ‬ ‫ﺍﳉﻮﺍﺏ ﻓﻘﺎﻝ: ﺑﻼ ﻛﻴﻒ، ﻓﻴﺨﺪﻉ ﺟﻬﺎﻝ ﺍﻟﻨﺎﺱ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻣﻮﻩ ﻋﻠﻴﻬﻢ.‬
  • 31. ‫٩٢‬ ‫اﻟﺮد ﻋﻠﻰ‬ ‫ﻟ‬ ‫ﻓﻘﻠﻨﺎ: ﻟﻪ ﺃﻟﻴﺲ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻟﻴﺲ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﺮﺵ‬ ‫ﻭﺍﳍﻮﺍﺀ؟ ﻗﺎﻝ: ﺑﻠﻰ. ﻓﻘﻠﻨﺎ: ﻓﺄﻳﻦ ﻳﻜﻮﻥ ﺭﺑﻨﺎ؟ ﻓﻘﺎﻝ: ﻳﻜﻮﻥ ﰲ ﻛﻞ ﺷﻲﺀ ﻛﻤﺎ ﻛﺎﻥ ﺣﲔ‬ ‫ﻛﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﻛﻞ ﺷﻲﺀ. ﻓﻘﻠﻨﺎ: ﻓﺈﻥ ﻣﺬﻫﺒﻜﻢ ﺇﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻬﻮ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﷲ ﰲ ﺍﳉﻨﺔ ﻓﻬﻮ ﰲ ﺍﳉﻨﺔ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﷲ ﰲ ﺍﻟﻨﺎﺭ ﻓﻬﻮ ﰲ‬ ‫ﺍﻟﻨﺎﺭ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﷲ ﰲ ﺍﳍﻮﺍﺀ ﻓﻬﻮ ﰲ ﺍﳍﻮﺍﺀ ﻓﻌﻨﺪ ﺫﻟﻚ ﺗﺒﲔ ﻛﺬ‪‬ﻢ ﻋﻠﻰ ﺍﷲ ﺟﻞ‬ ‫ﺛﻨﺎﺅﻩ.‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺩﻋﻰ ﺃﻥ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﺳﻢ ﳐﻠﻮﻕ‬ ‫ﻭﺯﻋﻤﺖ ﺍﳉﻬﻤﻴﺔ ﺃﻥ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﻫﻮ ﺍﺳﻢ ﳐﻠﻮﻕ. ﻓﻘﻠﻨﺎ: ﻗﺒﻞ‬ ‫ﺃﻥ ﳜﻠﻖ ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﺎ ﻛﺎﻥ ﺍﲰﻪ؟ ﻗﺎﻟﻮﺍ: ﱂ ﻳﻜﻦ ﻟﻪ ﺍﺳﻢ. ﻓﻘﻠﻨﺎ: ﻭﻛﺬﻟﻚ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ‬ ‫ﺍﻟﻌﻠﻢ ﻛﺎﻥ ﺟﺎﻫﻼ ﻻ ﻳﻌﻠﻢ ﺣﱴ ﳜﻠﻖ ﻟﻨﻔﺴﻪ ﻋﻠﻤﺎ، ﻭﻛﺎﻥ ﻭﻻ ﻧﻮﺭ ﻟﻪ ﺣﱴ ﳜﻠﻖ ﻟﻨﻔﺴﻪ‬ ‫ﻧﻮﺭﺍ، ﻭﻛﺎﻥ ﻭﻻ ﻗﺪﺭﺓ ﻟﻪ ﺣﱴ ﳜﻠﻖ ﻟﻨﻔﺴﻪ ﻗﺪﺭﺓ، ﻓﻌﻠﻢ ﺍﳋﺒﻴﺚ ﺃﻥ ﺍﷲ ﻗﺪ ﻓﻀﺤﻪ‬ ‫ﻭﺃﺑﺪﻯ ﻋﻮﺭﺗﻪ ﺣﲔ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﻫﻮ ﺍﺳﻢ ﳐﻠﻮﻕ.‬ ‫ﻭﻗﻠﻨﺎ ﻟﻠﺠﻬﻤﻴﺔ: ﻟﻮ ﺃﻥ ﺭﺟﻼ ﺣﻠﻒ ﺑﺎﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻛﺎﺫﺑﺎ ﻛﺎﻥ ﻻ‬ ‫ﳛﻨﺚ؛ ﻷﻧﻪ ﺣﻠﻒ ﺑﺸﻲﺀ ﳐﻠﻮﻕ ﻭﱂ ﳛﻠﻒ ﺑﺎﳋﺎﻟﻖ، ﻓﻔﻀﺤﻪ ﺍﷲ ﰲ ﻫﺬﻩ.‬ ‫ﻭﻗﻠﻨﺎ: ﻟﻪ ﺃﻟﻴﺲ ﺍﻟﻨﱯ ‪ ‬ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﺍﳋﻠﻔﺎﺀ ﻣﻦ ﺑﻌﺪﻫﻢ‬ ‫ﻭﺍﳊﻜﺎﻡ ﻭﺍﻟﻘﻀﺎﺓ ﺇﳕﺎ ﻛﺎﻧﻮﺍ ‪‬ﻳﺤﻠﻔﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻓﻜﺎﻧﻮﺍ ﰲ ﻣﺬﻫﺒﻬﻢ‬ ‫‪‬ﱢ ﹸ ﹶ ‪‬‬ ‫ﳐﻄﺌﲔ؟! ﺇﳕﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻠﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﳌﻦ ﺑﻌﺪﻩ ﰲ ﻣﺬﻫﺒﻜﻢ ﺃﻥ ﳛﻠﻔﻮﺍ ﺑﺎﻟﺬﻱ‬ ‫ﺍﲰﻪ ﺍﷲ، ﻭﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻳﻘﻮﻟﻮﻥ: ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﷲ، ﻭﺇﻻ‬ ‫ﱂ ﻳﺼﺢ ﺗﻮﺣﻴﺪﻫﻢ، ﻓﻔﻀﺤﻪ ﺍﷲ ﲟﺎ ﺍﺩﻋﻰ ﻋﻠﻰ ﺍﷲ ﺍﻟﻜﺬﺏ، ﻭﻟﻜﻦ ﻧﻘﻮﻝ: ﺇﻥ ﺍﷲ ﻫﻮ‬ ‫ﺍﷲ ﻭﻟﻴﺲ ﺍﷲ ﺑﺎﺳﻢ ﺇﳕﺎ ﺍﻷﲰﺎﺀ ﺷﻲﺀ ﺳﻮﻯ ﺍﷲ؛ ﻷﻥ ﺍﷲ ﺇﻥ ﱂ ﻳﺘﻜﻠﻢ ﻓﺒﺄﻱ ﺷﻲﺀ ﺧﻠﻖ‬ ‫ﺍﳋﻠﻖ؟ ﻗﺎﻟﻮﺍ: ﺃﻣﻮﺟﻮﺩ ﻋﻦ ﺍﷲ ﺃﻧﻪ ﺧﻠﻖ ﺍﳋﻠﻖ ﺑﻘﻮﻟﻪ ﻭﺑﻜﻼﻣﻪ؟ ﻭﺣﲔ ﻗﺎﻝ: ‪‬ﺇﳕﺎ ﻗﻮﻟﻨﺎ‬ ‫ﻟﺸﻲﺀ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻘﻮﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ‪]‬ﺍﻟﻨﺤﻞ: ٠٤[ ﻓﻘﺎﻟﻮﺍ: ﺇﳕﺎ ﻣﻌﲎ ﻗﻮﻟﻨﺎ ﻟﺸﻲﺀ‬ ‫ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻳﻜﻮﻥ. ﻗﻠﻨﺎ: ﻓﻠﻢ ﺃﺧﻔﻴﺘﻢ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ؟ ﻓﻘﺎﻟﻮﺍ: ﺇﳕﺎ ﻣﻌﲎ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻣﻌﺎﻧﻴﻪ. ﻭﻗﺎﻝ ﺍﷲ، ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻌﺮﺏ: ﻗﺎﻝ ﺍﳊﺎﺋﻂ، ﻭﻗﺎﻟﺖ ﺍﻟﻨﺨﻠﺔ، ﻓﺴﻘﻄﺖ.‬ ‫ﻓﺎﳉﻬﻤﻴﺔ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺸﻲﺀ. ﻓﻘﻠﻨﺎ: ﻋﻠﻰ ﻫﺬﺍ ﺃﻓﺘﻴﺘﻢ؟ ﻗﺎﻟﻮﺍ: ﻧﻌﻢ. ﻓﻘﻠﻨﺎ: ﻓﺒﺄﻱ‬
  • 32. ‫اﻟﺮد ﻋﻠﻰ‬ ‫٠٣‬ ‫ﻟ‬ ‫ﺷﻲﺀ ﺧﻠﻖ ﺍﳋﻠﻖ ﺇﻥ ﻛﺎﻥ ﺍﷲ ﰲ ﻣﺬﻫﺒﻜﻢ ﻻ ﻳﺘﻜﻠﻢ؟ ﻓﻘﺎﻟﻮﺍ: ﺑﻘﺪﺭﺗﻪ. ﻓﻘﻠﻨﺎ: ﻫﻲ‬ ‫ﺷﻲﺀ؟ ﻗﺎﻟﻮﺍ: ﻧﻌﻢ. ﻓﻘﻠﻨﺎ: ﻗﺪﺭﺗﻪ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ؟ ﻗﺎﻟﻮﺍ: ﻧﻌﻢ. ﻓﻘﻠﻨﺎ: ﻛﺄﻧﻪ ﺧﻠﻖ‬ ‫ﺧﻠﻘﺎ ﲞﻠﻖ، ﻭﻋﺎﺭﺿﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺧﺎﻟﻔﺘﻤﻮﻩ ﺣﲔ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ: ‪‬ﺧﺎﻟﻖ ﻛﻞ‬ ‫ﹰ‬ ‫ﺷﻲﺀ‪ ‬ﻓﺄﺧﱪﻧﺎ ﺍﷲ ﺃﻧﻪ ﳜﻠﻖ ﻭﻗﺎﻝ: ‪‬ﻫﻞ ﻣﻦ ﺧﺎﻟﻖ ﻏﲑ ﺍﷲ‪]‬ﻓﺎﻃﺮ: ٣[ ﻓﺈﻧﻪ ﻟﻴﺲ‬ ‫ﺃﺣﺪ ﳜﻠﻖ ﻏﲑﻩ، ﻭﺯﻋﻤﺘﻢ ﺃﻧﻪ ﺧﻠﻖ ﺍﳋﻠﻖ ﻏﲑﻩ ﻓﺘﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻗﺎﻟﺖ ﺍﳉﻬﻤﻴﺔ ﻋﻠﻮﺍ‬ ‫ﻛﺒﲑﺍ.‬ ‫ﻓﺮﺣﻢ ﺍﷲ ﻣﻦ ﻋﻘﻞ ﻋﻦ ﺍﷲ ﻭﺭﺟﻊ ﻋﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻗﺎﻝ‬ ‫ﺑﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻫﻮ ﻗﻮﻝ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ، ﻭﺗﺮﻙ ﺩﻳﻦ ﺍﳉﻬﻢ ﻭﺷﻴﻌﺘﻪ.‬ ‫ﻫﺬﺍ ﺁﺧﺮﻩ ﻭﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ.‬ ‫ﻛﺘﺒﻪ ﻟﻨﻔﺴﻪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﳌﻘﺪﺳﻲ ﺍﳊﻨﺒﻠﻲ ﺛﺎﻟﺚ ﻣﻦ ﺷﻬﺮ‬ ‫ﺫﻱ ﺍﳊﺠﺔ ﺍﳊﺮﺍﻡ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﲦﺎﳕﺎﺋﺔ.‬

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