‫‪  ‬‬
   ‫‪‬‬

   ‫ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬



     ‫ﻗﺮأﻩ وﻋﻠﻖ ﻋﻠﻴﻪ‬
   ‫اﻟﺪآﺘﻮر/ ﻳﺤﻴﻰ ﻣﺮاد‬
‫ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‬
              ‫א‬         ‫א‬           ‫א‬
      ‫.‬                                        ...
‫ﺍﻟﻔﻬﺮﺱ ١٣‬
                ‫ﺍﻟﻔﻬﺮﺱ‬
 ‫ﺍﻟﺼﻔﺤﺔ‬                                          ‫ﺍﳌﻮﺿـﻮﻉ‬
   ‫٣‬                  ...
‫ﺍﻟﻔﻬﺮﺱ‬                                                               ‫٢٣‬
‫١١‬                                          ...
‫٣‬                                                               ‫اﻟﺮد ﻋﻠﻰ‬
                                             ...
‫اﻟﺮد ﻋﻠﻰ‬                                                                    ‫٤‬
          ‫ﻟ‬
               ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍ...
‫٥‬                                                                       ‫اﻟﺮد ﻋﻠﻰ‬
                                     ...
‫اﻟﺮد ﻋﻠﻰ‬                                                                       ‫٦‬
          ‫ﻟ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﻗﺎﻟﻮﺍ: ﻫﺬﻩ ﻣﻼﺑ...
‫٧‬                                                                       ‫اﻟﺮد ﻋﻠﻰ‬
                                     ...
‫اﻟﺮد ﻋﻠﻰ‬                                                                                 ‫٨‬
           ‫ﻟ‬
            ...
‫٩‬                                                                     ‫اﻟﺮد ﻋﻠﻰ‬
                                       ...
‫اﻟﺮد ﻋﻠﻰ‬                                                                      ‫٠١‬
          ‫ﻟ‬
‫ﻳﻘﻮﻝ: ﻟﻴﺲ ﳍﻢ ﻃﻌﺎﻡ ﰲ ﺫﻟ...
‫١١‬                                                                       ‫اﻟﺮد ﻋﻠﻰ‬
                                    ...
‫اﻟﺮد ﻋﻠﻰ‬                                                                   ‫٢١‬
          ‫ﻟ‬
‫ﻭﻗﺪ ﹸﻨﺖ َﺑﺼﲑ‪‬ﺍ‪]‬ﻃﻪ: ٥...
‫٣١‬                                                                  ‫اﻟﺮد ﻋﻠﻰ‬
                                         ...
‫اﻟﺮد ﻋﻠﻰ‬                                                              ‫٤١‬
          ‫ﻟ‬
‫ﻳﺆﻣﻨﻮﻥ ﺑﺸﻲﺀ، ﻭﻟﻜﻦ ﻳﺪﻓﻌﻮﻥ ﻋﻦ ﺃﻧ...
‫٥١‬                                                                   ‫اﻟﺮد ﻋﻠﻰ‬
                                        ...
‫اﻟﺮد ﻋﻠﻰ‬                                                                      ‫٦١‬
          ‫ﻟ‬
‫ﻓﻠﻤﺎ ﺟﻌﻞ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﻋﺮﺑ...
‫٧١‬                                                                          ‫اﻟﺮد ﻋﻠﻰ‬
                                 ...
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260

  1. 1. ‫‪  ‬‬ ‫‪‬‬ ‫ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫ﻗﺮأﻩ وﻋﻠﻖ ﻋﻠﻴﻪ‬ ‫اﻟﺪآﺘﻮر/ ﻳﺤﻴﻰ ﻣﺮاد‬
  2. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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

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