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مخالفات في العقيدة
- 2. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ٥
ﻣﻘﺪﻣﺔ
ﺃﻣـﺎ ،ﺑﻌﺪﻩ ﻧﱯ ﻻ ﻣﻦ ﻋﻠﻰ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺼﻼﺓ ،ﻭﺣﺪﻩ ﷲ ﺍﳊﻤﺪ
ﺑﻌﺪ:
ﺷـﺮﻑ ﻷﻥ ؛ ﺍﳌﺴـﻠﻢ ﻳﻄﻠﺒﻪ ﻋﻠﻢ ﺃﺷﺮﻑ ﻫﻮ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻢ ﻓﺈﻥ
ﻭﻣـﺎ ،ﻭﻋـﻼ ﺟﻞ ﺍﷲ ﻫﻮ ﺍﻹﳝﺎﻥ ﻗﻀﺎﻳﺎ ﰲ ﺍﳌﻌﻠﻮﻡ ﺷﺮﻑ ﻣﻦ ﺍﻟﻌﻠﻢ
ﺍﻟﻐﻴﺐ ﻣﻦ ﺑﻪ ﺃﺧﱪﻩ.
ﻣﻌﺮﻓﺘ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﻭﺍﺟﺐ ﺃﻭﻝ ﻫﻲ ﹸﺓﻭﺍﻟﻌﻘﻴﺪﻪﺍﻟﺪﻳﻦ ﺃﺳﺎﺱ ﻷﻬﻧﺎ ؛
ﺗﻌﺎﱃ ﻗﺎﻝ ؛ ًﺎﻌﲨﻴ ﺍﻟﺮﺳﻞ ﺭﺳﺎﻟﺔ ﻓﻬﻲ ﺃﻣﺮﻩ؛ ﻭﺭﺃﺱ:ْﻦِﻣ َﺎﻨﹾﻠَﺳْﺭﹶﺃ َﺎﻣَﻭ
ِﻥُﻭﺪُﺒْﻋﹶﺎﻓ َﺎﻧﹶﺃ ﱠﺎﻟﹺﺇ َﻪﹶﻟﹺﺇ ﹶﺎﻟ ُﻪﱠﻧﹶﺃ ِﻪْﻴﹶﻟﹺﺇ ِﻲﺣُﻮﻧ ﱠﺎﻟﹺﺇ ﹴﻝُﻮﺳَﺭ ْﻦِﻣ َﻚِﻠْﺒﹶﻗ.
ﺃﻋﻈـﻢ ﻣـﻦ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺄﻣﺮ ﹶﻞﺍﳉﻬ ﱠﻥﻓﺈ ﺫﻟﻚ ﻭﻷﺟﻞ
ﺍ ﻷﻥ ؛ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻳﻘﻊ ﻗﺪ ﺍﻟﱵ ﺍﳌﺨﺎﻟﻔﺎﺕ؛ ﺍﻟﻨﺠﺎﺓ ﻣﻔﺘﺎﺡ ﻫﻮ ﻟﺘﻮﺣﻴﺪ
ﺗﻌﺎﱃ ﻗﺎﻝ ﻛﻤﺎ:َﻚِﻟﹶﺫ ﹶﻥُﻭﺩ َﺎﻣ ُﺮِﻔْﻐَﻳَﻭ ِﻪﹺﺑ َﻙَﺮْﺸُﻳ ﹾﻥﹶﺃ ُﺮِﻔْﻐَﻳ ﹶﺎﻟ َﷲﺍ ﱠﻥﹺﺇ
ُﺀَﺎﺸَﻳ ْﻦَﻤِﻟ.
ﺍﻟﻌﻘﻴﺪﺓ؟ ﺃﻣﺮ ﰲ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻳﻘﻊ ﺍﻟﱵ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻫﻲ ﻓﻤﺎ
ﺍﻟﻌﻘﺪﻳﺔ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻣﻨﺸﺄ
ﺍﻟﻌﻘﻴﺪﺓ ﺑﺄﻣﻮﺭ ﺍﳉﻬﻞ:
ﻣﻨ ﺍﻟﻌﻘﻴﺪﺓ ﻣﺴﺎﺋﻞ ﰲ ﺍﳌﺨﺎﻟﻔﺎﺕﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﳉﻬﻞ ﻣﻦ ﻛﻠﻬﺎ ﺸﺆﻫﺎ
ﺍﻟﻨـﺎﺱ ﺑﻌﺾ ﳚﻌﻞ ﻣﺎ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺃﻣﻮﺭ ﺍﻹﳝﺎﻥ ﺑﺄﺻﻮﻝ ﻓﺎﳉﻬﻞ ؛
ﺃﻣﻮﺭ ﻣﻦ ﺑﻪ ﺍﷲ ﺃﺧﱪ ﲟﺎ ﻳﻜﺬﺑﻮﻥ ﺃﻭ ، ﻭﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺸﺮﻙ ﰲ ﻳﻘﻌﻮﻥ
ﻳﺘﻌﺒـﺪﻭﻥ ﺃﻭ ، ﺍﻟﻌﻘﺎﺋﺪ ﻣﻦ ﺍﷲ ﺑﻪ ﻳﺄﺫﻥ ﱂ ﻣﺎ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻭ ، ﺍﻟﻐﻴﺒﻴﺎﺕ
- 3. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ٦
ﻗﺎﻝ ﻛﻤﺎ ، ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻦ ﺍﷲ ﺑﻪ ﻳﺄﺫﻥ ﱂ ﲟﺎﺗﻌﺎﱃ:ْﻢﹶﻟ َﺎﻤﹺﺑ ُﻮﺍﺑﱠﺬﹶﻛ ﹾﻞَﺑ
ُﻪﹸﻠﹺﻳﻭﹾﺄَﺗ ْﻢﹺﻬِﺗﹾﺄَﻳ ﱠﺎﻤﹶﻟَﻭ ِﻪِﻤﹾﻠِﻌﹺﺑ ﹸﻮﺍﻄِﻴﺤُﻳ]ﻳﻮﻧﺲ:٣٩[ﺟﻞ ﺍﷲ ﻓﺄﺧﱪ ،
ﻣﻨﺸﺆﻩ ﺇﳕﺎ ﺍﷲ ﺑﻪ ﺃﺧﱪ ﲟﺎ ﱠﺏﺬﻛ ﻣﻦ َﺐﺗﻜﺬﻳ ﺃﻥ ﺍﻵﻳﺔ ﻫﺬﻩ ﰲ ﻭﻋﻼ
ﺑﻌﻠﻤﻪ ﺍﻹﺣﺎﻃﺔ ﻭﻋﺪﻡ ﺍﳉﻬﻞ.
ﺍﷲ ﺃﻣﺮ ﻭﻗﺪ-ﻭﻋﻼ ﺟﻞ-ﱢﺸﺍﻟ ﺍﻟﻌﻠﻢ ﱡﻢﻠﺑﺘﻌ ﻋﺒﺎﺩﻩﻭﻣﻦ ، ﻌﺮﻱ
ﺗﻌـﺎﱃ ﻗـﺎﻝ ؛ ﺍﻟﻌﺒﻴـﺪ ﻋﻠﻰ ﺍﷲ ﱡﻖﺣ ﻫﻮ ﺍﻟﺬﻱ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻘﻪ ﺫﻟﻚ:
َﻚﹺﺒْﻧﹶﺬِﻟ ْﺮِﻔْﻐَﺘْﺳَﺍﻭ ُﷲﺍ ﱠﺎﻟﹺﺇ َﻪﹶﻟﹺﺇ ﹶﺎﻟ ُﻪﱠﻧﹶﺃ ْﻢﹶﻠْﻋﹶﺎﻓ]ﳏﻤﺪ:١٩.[
ﺑـ ﻭﺍﻟﻌﻠﻢ»ﺍﷲ ﺇﻻ ﺇﻟﻪ ﻻ«ﻛﻠﻤـﺔ ﻷﻬﻧﺎ ﻛﻠﻪ؛ ﺍﻟﻌﻠﻢ ﺃﺳﺎﺱ ﻫﻮ
ﺷﺮﻳﻚ ﻻ ﻭﺣﺪﻩ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﷲ ﳊﻖ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺧﻼﺹﻓـﺎﻟﻌﻠﻢ ؛ ﻟﻪ
ُﺮﺍﻷﻣـ ﻛـﺎﻥ ﻭﻟﺬﻟﻚ ، ﻭﺍﻗﺘﻀﺎﺀ ًﺎﻣﺍﺳﺘﻠﺰﺍ ﻛﻠﻪ ﺑﺎﻟﺪﻳﻦ ﻋﻠﻢ ﲟﻌﻨﺎﻫﺎ
ﺭﺳـﻮﻝ ﻗﺎﻝ ؛ ﻬﺑﺎ ﺍﳉﻬﻞ ﺍﳌﺴﻠﻢ ﻳﺴﻊ ﻻ ﺍﻟﱵ ﺍﻟﻀﺮﻭﺭﺍﺕ ﻣﻦ ﺑﻌﻠﻤﻬﺎ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﷲ:»ﻣﺴﻠﻢ ﻛﻞ ﻋﻠﻰ ﻓﺮﻳﻀﺔ ﺍﻟﻌﻠﻢ ﻃﻠﺐ«.
ﺍﻟﺘﻘﻠﻴﺪ:ﺍﻟﻨـﺎﺱ ﻣـﻦ ﻛـﺜﲑ ُﺪﺗﻘﻠﻴ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﳉﻬﻞ ﻋﻦ ﻭﻳﻨﺸﺄ
ﺃﻣﻮ ﰲ ﻟﻶﺧﺮﻳﻦًﺍﺪﺳﺎﺋ ﻳﺮﻭﻧﻪ ﳌﺎ ﱢﺒﺎﻋﻬﻢﺗﻭﺍ ﺍﻟﻌﻘﻴﺪﺓ ﺭﻣـﻦ ﺍﺠﻤﻟﺘﻤﻊ ﰲ
ﻭ ﺍﻟﻘﻮﻟﻴﺔ ﺍﻟﻌﺎﺩﺍﺕﻭﺍﳌﺼﺎﺩﺭ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻣﻦ ﺃﻣﺮﻫﺎ ﰲ ﺗﺜﺒﺖ ﺩﻭﻥ ﺍﻟﻔﻌﻠﻴﺔ
ﺍﻟﺸﺮﻋﻴﺔ.
ﺃﺟـﺎﺯﻩ ﻭﺇﳕـﺎ ؛ ﺍﻟـﺪﻳﻦ ﺃﺻﻮﻝ ﰲ ﳚﻮﺯ ﻻ َﺪﺍﻟﺘﻘﻠﻴ ﺃﻥ ﻭﻣﻌﻠﻮﻡ
ﻳﻘﻠﺪ ﺃﻥ ﻷﺣﺪ ﳛﻞ ﻓﻼ ؛ ﺍﻟﻨﻈﺮ ﺃﻫﻠﻴﺔ ﻟﻪ ﻟﻴﺴﺖ ﳌﻦ ﻓﺮﻭﻋﻪ ﰲ ﺍﻟﺸﺎﺭﻉ
ﺍﻟﻌ ﺃﺻﻮﻝ ﰲﻭﻛﺎﻥ ، ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻴﻪ ﺃﲨﻊ ﻣﺎ ﺧﺎﻟﻒ ًﺍﺪﺃﺣ ﻳﻘﻠﺪ ﺃﻭ ﻘﻴﺪﺓ
ﻭﺇﺛﺒـﺎﺕ ﺍﻟﺮﺳـﺎﻟﺔ ﻭﺻﺤﺔ ﺍﷲ ﻛﻮﺣﺪﺍﻧﻴﺔ ﺑﺎﻟﻀﺮﻭﺭﺓ ﹰﻼﺣﺎﺻ ﻋﻠﻤﻪ
ﻭﻋﻼ ﺟﻞ ﷲ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺼﻔﺎﺕ ﺍﳊﺴﲎ ﺍﻷﲰﺎﺀ.
- 4. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ٧
ﺩﻭﻥ ﻭﺍﻟﻜـﱪﺍﺀ ﻟﻠﺴﺎﺩﺓ ﺍﻟﻌﺎﻣﺔ ﺗﻘﻠﻴﺪ ﺃﻥ ﻭﻋﻼ ﺟﻞ ﺍﷲ ﱠﻦﻴﺑ ﻭﻗﺪ
ﺍﻟ ﻳـﻮﻡ ﻭﺧﺴﺮﺍﻬﻧﻢ ﺧﺬﻻﻬﻧﻢ ﺳﺒﺐ ﻫﻮ ﺍﻟﺸﺮﻉ ﺇﱃ ﺍﻟﺮﺟﻮﻉ، ﻘﻴﺎﻣـﺔ
ﺗﻘﻠﻴﺪﻫﻢ ﱠﺔﺒﻣﻐ ﺭﺃﻭﺍ ﳌﺎ ﻓﻘﺎﻟﻮﺍ:ِـﻲﻓ َﻚِﻠْﺒﹶﻗ ْﻦِﻣ َﺎﻨﹾﻠَﺳْﺭﹶﺃ َﺎﻣ َﻚِﻟﹶﺬﹶﻛَﻭ
ﹶﻰﻠَﻋ ﱠﺎﻧﹺﺇَﻭ ٍﺔﱠﻣﹸﺃ ﹶﻰﻠَﻋ َﺎﻧَﺀَﺎﺑﺁ َﺎﻧْﺪَﺟَﻭ ﱠﺎﻧﹺﺇ َﺎﻫﹸﻮﻓَﺮْﺘُﻣ ﹶﻝﹶﺎﻗ ﱠﺎﻟﹺﺇ ﹴﺮِﻳﺬَﻧ ْﻦِﻣ ٍﺔَﻳْﺮﹶﻗ
ﹶﻥُﻭﺪَﺘﹾﻘُﻣ ْﻢِﻫﹺﺭﹶﺎﺛﺁ.
ﻟ ﻳﻨﺬﺭﻭﻥ ﳑﻦ ﻛﺜﲑ ﺃﺣﻮﺍﻝ ﰲ َﺖﱠﻠﻣﺗﺄ ﻭﺇﺫﺍﻟﻐﲑ ﻳﺬﲝﻮﻥ ﺃﻭ ﺍﷲ ﻐﲑ
ﳌـﺎ ﻣﺘـﺒﻌﲔ ﻭﺟﺪﻬﺗﻢ ،ﺍﷲ ﺑﻐﲑ ﻳﺴﺘﻐﻴﺜﻮﻥ ﺃﻭ ﺍﷲ ﺑﻐﲑ ﳛﻠﻔﻮﻥ ﺃﻭ ﺍﷲ
ﺣﻜـﻢ ﰲ ﺍﻟﻨﻈـﺮ ﺩﻭﻥ ﺍﺠﻤﻟﺘﻤﻊ ﰲ ﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﻌﺎﺩﺓ ﻫﺬﻩ ﻋﻠﻴﻪ ﺟﺮﺕ
؛ ﺇﳝﺎﻧﻪ ﻭﺃﺻﻮﻝ ﺩﻳﻨﻪ ﱡﻢﻠﺗﻌ ﰲ ﳚﺘﻬﺪ ﺃﻥ ﻟﻠﻤﺴﻠﻢ ﻭﺍﻷﻭﱃ ،ﻓﻴﻬﺎ ﺍﻟﺸﺮﻉ
ﻭﺑﺼﲑﺓ ﻋﻠﻢ ﻋﻠﻰ ﺍﷲ ﻟﻴﻌﺒﺪ.
ﺍﳍﻮﻯ:ﺃﺳﺒﺎﺏ ﻭﻣﻦﺍﻟﻌﻘﺪﻳـﺔ ﺍﳌﺨﺎﻟﻔﺎﺕ ﰲ ﺍﻟﻨﺎﺱ ﺑﻌﺾ ﻭﻗﻮﻉ
ﺇﱃ ﻳﻠﺠـﺆﻭﻥ ﳑـﻦ ًﺍﲑﻛﺜ ﻓﺈﻥ ؛ ﺍﳍﺪﻯ ﻋﻦ ﻭﺍﻹﻋﺮﺍﺽ ﺍﳍﻮﻯ ﺍﺗﺒﺎﻉ
ﺃﻬﻧﻢ ﺍﻟﻴﻘﲔ ﻋﻠﻢ ﻭﻳﻌﻠﻤﻮﻥ ﻳﺪﺭﻛﻮﻥ ﹰﻼﻣﺜ ﻭﺍﻟﻌﺮﺍﻓﲔ ﻭﺍﻟﻜﻬﻨﺔ ﺍﻟﺴﺤﺮﺓ
ﺍﳍﻮﻯ ﻟﻐﻠﺒﺔ ﻟﻜﻦ ،ﱠﺎﻟﲔﺟﱠﺪﺍﻟ ﺃﻭﻟﺌﻚ ﺍﺟﺘﻨﺎﺏ ﻣﻦ ﺑﻪ ﺍﷲ ﺃﻣﺮ ﻣﺎ ﳜﺎﻟﻔﻮﻥ
ﻭﳜﺎﻟ ﻳﻠﺠﺆﻭﻥ ﲡﺪﻫﻢ ﺍﻹﳝﺎﻥ ﻭﺿﻌﻒﻔﻮﻥ.
ﺍﻟﻨﺎﺱ ﺃﻏﻠﺐ ﲝﺎﻝ ﺍﻻﻏﺘﺮﺍﺭ:ﺍﻧﺘﺸﺎﺭ ﻓﻴﻬﺎ ﻳﻐﻠﺐ ﺑﻼﺩ ﻛﻞ ﻓﻔﻲ
ﺑـﺎﻟﻮﺍﻗﻊ ًﺍﺮﱡﺛﺗـﺄ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﲡﺪ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﳌﺨﺎﻟﻔﺎﺕ ﻭﺍﻟﺸﺮﻉ ﺍﻟﺒﺪﻉ
ﺍﻟﻌﻘﻴـﺪﺓ ﺃﺻـﺤﺎﺏ ﺇﻟﻴـﻪ ﻳﺪﻋﻮ ﺍﻟﺬﻱ ّﻖﻭﺍﳊ ﺍﻟﺸﺮﻋﻲ ﺑﺎﻟﻌﻠﻢ ﻣﻨﻬﻢ
ﻭﻋﻼ ﺟﻞ ﺍﷲ ﻗﺎﻝ ﻭﻟﺬﻟﻚ ،ﺍﻟﺼﺤﻴﺤﺔ:ﱠﺎﻟﹺﺇ ِﷲﹺﺎﺑ ْﻢُﻫُﺮﹶﺜﹾﻛﹶﺃ ُﻦِﻣْﺆُﻳ َﺎﻣَﻭ
ﹶﻥﹸﻮﻛﹺﺮْﺸُﻣ ْﻢُﻫَﻭ.
ﺳﺒﺤﺎﻧﻪ ﻭﻗﺎﻝ:َﲔﹺﻨِﻣْﺆُﻤﹺﺑ َﺖْﺻَﺮَﺣ ْﻮﹶﻟَﻭ ﹺﺱﱠﺎﻨﺍﻟ ُﺮﹶﺜﹾﻛﹶﺃ َﺎﻣَﻭ؛
- 5. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ٨
ﺍﻟﻌﻘﺪﻳﺔ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻧﺘﺸﺎﺭ ﻋﻠﻰ ﺍﳌﺸﺠﻌﺔ ﺍﻟﻌﻮﺍﻣﻞ ﻣﻦ ﻓﺈﻥ ﻟﺬﻟﻚ
ﻣﻦ ﺍﻟﻌﺎﺩﺓ ﺑﻪ ﺟﺮﺕ ﳌﺎ ﻭﺍﺗﺒﺎﻋﻬﻢ ،ﺍﳌﺨﺎﻟﻔﲔ ﺃﻛﺜﺮ ﲝﺎﻝ ﺍﻟﻨﺎﺱ ﺍﻏﺘﺮﺍﺭ
ﺍﳌﺨﺎﻟﻔﺎﺕ.
ﺍﻟﻘﺪﺭ ﻋﻘﻴﺪﺓ ﰲ ﳐﺎﻟﻔﺎﺕ
ﻣﺴﺄﻟﺔ ﻭﰲﺃﻥ ﺇﻻ ﺃﺑﺖ ﺃﻓﻬﺎﻡ ﻭﺯﺍﻏﺖ ﺃﻗﺪﺍﻡ ﱠﺖﻟَﺯ ﻭﺍﻟﻘﺪﺭ ﺍﻟﻘﻀﺎﺀ
َﻖﱠﺘﻓﺘﻔ ،ﺍﻟﻨﺺ ﻓﻴﻪ ﻭﺭﺩ ﻓﻴﻤﺎ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻐﻴﺐ ﻣﺴﺎﺋﻞ ﰲ ﹶﻞﺍﻟﻌﻘ ْﻤﻞﻌُﺗ
ﺍﻟﻘﻀﺎﺀ ﻣﺴﺄﻟﺔ ﰲ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻴﻪ ﳌﺎ ﳐﺎﻟﻔﻮﻥ ﺍﻟﻔﻬﻮﻡ ﺗﻠﻚ ﻣﻦ
ﺍﻹﳝﺎﱐ ﺍﻷﺻﻞ ﻫﺬﺍ ﰲ ﳐﺎﻟﻔﺘﻬﻢ ﻭﻣﻦ ،ﻭﺍﻟﻘﺪﺭ:
، ﻋﺒﺎﺩﻩ ﺃﻓﻌﺎﻝ ﰲ ﺍﷲ ﻣﺸﻴﺌﺔ ُﻲﻧﻔﺗﻘـﺮﺭ ﳌﺎ ﹲﺔﳐﺎﻟﻔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻫﺬﻩ
ﻋﻠﻴﻪ ﺃﲨﻊ ﻭﳌﺎ ، ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺭﺳﻮﻝ ﻭﺳﻨﺔ ﺍﷲ ﻛﺘﺎﺏ ﰲ
، ﺧﻠﻘـﻪ ﰲ ﺍﳌﻄﻠﻘﺔ ﺍﳌﺸﻴﺌﺔ ﻟﻪ ﻭﻋﻼ ﺟﻞ ﺍﷲ ﺃﻥ ﻣﻦ ﺍﻟﺼﺎﱀ ﱠﻠﻒﺴﺍﻟ
ﺗﻌﺎﱃ ﻗﺎﻝ ﻛﻤﺎ ؛ ﻭﺍﻟﺒﺎﻃﻨﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻋﺒﺎﺩﻩ ﺃﻓﻌﺎﻝ ﻭﰲ:ﹶﻥُﻭﺀَﺎﺸَﺗ َﺎﻣَﻭ
ﱡﺏَﺭ ُﷲﺍ َﺀَﺎﺸَﻳ ﹾﻥﹶﺃ ﱠﺎﻟﹺﺇَﲔِﻤﹶﻟَﺎﻌﹾﻟﺍ]ﺍﻟﺘﻜﻮﻳﺮ:٢٩.[
ﻋﺜﻴﻤﲔ ﺍﺑﻦ ﺍﻟﺸﻴﺦ ﻳﻘﻮﻝ:ﻣﺎ ﻛﻞ ﺷﺎﺀ ﻗﺪ ﺗﻌﺎﱃ ﺍﷲ ﺑﺄﻥ ﻓﻨﺆﻣﻦ
، ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﺎﻭﺍﺕ ﰲﺷـﺎ ﻣﺎ ؛ ﲟﺸﻴﺌﺘﻪ ﺇﻻ ﺷﻲﺀ ﻳﻜﻮﻥ ﻻﺍﷲ ﺀ
ﻳﻜﻦ ﱂ ﻳﺸﺄ ﱂ ﻭﻣﺎ ، ﻛﺎﻥ.
ﳍﻢ ﺍﷲ ﲟﺸﻴﺌﺔ ﺇﻻ ﺗﺼﺪﺭ ﻻ ﻋﻨﻬﻢ ﺗﺼﺪﺭ ﺍﻟﱵ ﺍﻟﻌﺒﺎﺩ ﺃﻓﻌﺎﻝ ﱡﻞﻓﻜ
ﺍﻟ ﻣﺮﺍﺗﺐ ﻣﻦ ﻫﻲ ﻭﺍﻟﱵﻘﺪﺭ،ﻋﺒـﺎﺩﻩ ﺃﻓﻌـﺎﻝ ﰲ ﺍﷲ ﻣﺸﻴﺌﺔ ﻧﻔﻲ ﻣﻦ
ﻛﻔﺮ.
ﰲ ﻟـﻪ ﺧﻴﺎﺭ ﻻ ﻭﺃﻧﻪ ،ﺃﻓﻌﺎﻟﻪ ﻋﻠﻰ ٌﺭﳎﺒﻮ ﹶﻥﺍﻹﻧﺴﺎ ﺑﺄﻥ ﺍﻻﻋﺘﻘﺎﺩ
ﺫﻟﻚ:ﺍﳌﺨﺎﻟﻔﺎﺕ ﻣﻦ ﺃﻳﻀﺎ ﻭﻫﺬﺍﺍﻟﻌﻘﺪﻳﺔﻓـﺈﻥ ؛ ﺍﻟﻘـﺪﺭ ﻣﺴﺄﻟﺔ ﰲ
- 6. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ٩
ﰲ ﻟﻠﻌﺒـﺪ ﺍﳋﻴﺎﺭ ﺇﺛﺒﺎﺕ ﺗﻨﻔﻲ ﻻ ﻭﻋﻼ ﺟﻞ ﷲ ﺍﳌﻄﻠﻘﺔ ﺍﳌﺸﻴﺌﺔ َﺕﺇﺛﺒﺎ
ﺍ ﻣﺸﻴﺌﺔ ﻇﻞ ﰲ ﻣﺸﻴﺌﺘﻪ ﻭﻻ ﺃﻋﻤﺎﻟﻪﺗﻌـﺎﱃ ﻗـﺎﻝ ﻟﺬﻟﻚ ؛ ﺍﳌﻄﻠﻘﺔ ﷲ:
َﻢِﻴﻘَﺘْﺴَﻳ ﹾﻥﹶﺃ ْﻢﹸﻜْﻨِﻣ َﺀَﺎﺷ ْﻦَﻤِﻟ*ﱡﺏَﺭ ُﷲﺍ َﺀَﺎﺸَﻳ ﹾﻥﹶﺃ ﱠﺎﻟﹺﺇ ﹶﻥُﻭﺀَﺎﺸَﺗ َﺎﻣَﻭ
َﲔِﻤﹶﻟَﺎﻌﹾﻟﺍ]ﺍﻟﺘﻜﻮﻳﺮ:٢٨،٢٩.[
ﻓﺄﺛﺒﺖ–ﺳﺒﺤﺎﻧﻪ-ﻇـﻞ ﰲ ﻭﻗﻮﻋﻬـﺎ ﻭﺟﻌﻞ ﻟﻌﺒﺎﺩﻩ ﹶﺔﺍﳌﺸﻴﺌ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻛﺬﻟﻚ ، ﻣﺸﻴﺌﺘﻪ:َﻚﱡﺑَﺭ َﺀَﺎﺷ ْﻮﹶﻟَﻭَﺎﻣَﻭ ْﻢُﻫْﺭﹶﺬﹶﻓ ُﻩﹸﻮﻠَﻌﹶﻓ َﺎﻣ
ﹶﻥُﻭﺮَﺘﹾﻔَﻳ]ﺍﻷﻧﻌﺎﻡ:١١٢[ﲟﺸـﻴﺌﺘﻬﻢ ﺍﻻﻓﺘـﺮﺍﺀ ﻓﻌﻞ ﳍﻢ ﻓﺄﺛﺒﺖ ؛
ﻭﺃﻧﻪ ،ﺑﺬﻟﻚ ﳍﻢ ﻭﻣﺸﻴﺌﺘﻪ–ﺳﺒﺤﺎﻧﻪ-ﺫﻟـﻚ ﻣﻦ ﳝﻨﻌﻬﻢ ﺃﻥ ﺷﺎﺀ ﻟﻮ
ﻋﻠﻰ ﳍﻢ ﺟﺰﺍﺀ ﺍﺧﺘﺎﺭﻭﻩ ﺍﻟﺬﻱ ﺍﻻﺧﺘﻴﺎﺭ ﺫﻟﻚ ﳍﻢ ﺷﺎﺀ ﻭﻟﻜﻨﻪ ؛ ﻟﻔﻌﻞ
ﻭﺇﺟﺮﺍﻣﻬﻢ ﺿﻼﳍﻢ.
ﻋﺜﻴﻤﲔ ﺍﺑﻦ ﺍﻟﺸﻴﺦ ﻳﻘﻮﻝ:»ﻧﺮﻯﻋﻠـﻰ ﻟﻠﻌﺎﺻـﻲ ﹶﺔﺣﺠ ﻻ ﺃﻥ
ﺑﺎﺧﺘﻴـﺎﺭﻩ ﺍﳌﻌﺼﻴﺔ ﻋﻠﻰ ﻳﻘﺪﻡ ﺍﻟﻌﺎﺻﻲ ﻷﻥ ؛ ﺗﻌﺎﱃ ﺍﷲ ﺑﻘﺪﺭ ﻣﻌﺼﻴﺘﻪ
ﺍﷲ ﻗـﺪﺭ ﺃﺣﺪ ﻳﻌﻠﻢ ﻻ ﺇﺫ ؛ ﻋﻠﻴﻪ ﱠﺭﻩﺪﻗ ﺗﻌﺎﱃ ﺍﷲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻏﲑ ﻣﻦ
؛ ﻣﻘﺪﻭﺭﻩ ﻭﻗﻮﻉ ﺑﻌﺪ ﺇﻻ ﺗﻌﺎﱃُﺐِـﺴﹾﻜَﺗ ﹶﺍﺫَـﺎﻣ ٌﺲﹾﻔَﻧ ﹺﻱﺭْﺪَﺗ َﺎﻣَﻭ
ًﺍﺪﹶﻏ)١(
«.
ﺭﲪ ﺍﻟﺴﻌﺪﻱ ﱠﺎﻣﺔﻠﺍﻟﻌ ﻳﻘﻮﻝﺍﷲ ﻪ:»ﻣـﻦ ﱡﻬـﺎﻠﻛ ﺍﻟﻌﺒﺎﺩ ﺃﻓﻌﺎﻝ
ﻫﻢ ﻭﻟﻜﻨﻬﻢ ،ﻭﻗﺪﺭﻩ ﻗﻀﺎﺋﻪ ﻭ ﺍﷲ ﺧﻠﻖ ﰲ ﹲﺔﺩﺍﺧﻠ ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﻄﺎﻋﺎﺕ
ﲟﺸـﻴﺌﺘﻬﻢ ﻭﺍﻗﻌـﺔ ﺃﻬﻧـﺎ ﻣـﻊ ، ﻋﻠﻴﻬﺎ ﺍﷲ ﳚﱪﻫﻢ ﱂ ﳍﺎ ﺍﻟﻔﺎﻋﻠﻮﻥ
ﻭﻗﺪﺭﻬﺗﻢ«.
ﻭﺍﳌﻌـﺎﻗﺒﻮﻥ ﺍﳌﺜـﺎﺑﻮﻥ ﻬﺑﺎ ﺍﳌﻮﺻﻮﻓﻮﻥ ﻭﻫﻢ ،ﺣﻘﻴﻘﺔ ﻓﻌﻠﻬﻢ ﻓﻬﻲ
(١
)ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﻋﻘﻴﺪﺓﻭﺍﳉﻤﺎﻋﺔ/ﻋﺜﻴﻤﲔ ﻻﺑﻦ.
- 7. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ١٠
ﺍﷲ ﻓﺈﻥ ؛ ﺣﻘﻴﻘﺔ ﺍﷲ ﺧﻠﻖ ﻭﻫﻲ ، ﻋﻠﻴﻬﺎﻣﺸـﻴﺌﺘﻬﻢ ﻭﺧﻠﻖ ، ﺧﻠﻘﻬﻢ
ﺑﺬﻟﻚ ﻳﻘﻊ ﻣﺎ ﻭﲨﻴﻊ ﻭﻗﺪﺭﻬﺗﻢ.
ﺧﻠﻖ ﴰﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺍﻟﺔ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻧﺼﻮﺹ ﺑـﺠﻤﻴﻊ ﻓﻨﺆﻣﻦ
ﻧﺆﻣﻦ ﻛﻤﺎ ، ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﻭﺻﺎﻑ ﺍﻷﻋﻴﺎﻥ ﻣﻦ ﺷﻲﺀ ﻟﻜﻞ ﻭﻗﺪﺭﺗﻪ ﺍﷲ
ﺣﻘﻴﻘﺔ ﺍﻟﻔﺎﻋﻠﻮﻥ ﻫﻢ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻋﻠﻰ ﱠﺔﻟﱠﺍﺪﺍﻟ ﱠﺔﻨﱡﺴﻭﺍﻟ ﺍﻟﻜﺘﺎﺏ ﺑـﻨﺼﻮﺹ
ﳐﺘﺎﺭﻭﻥ ﻭﺃﻬﻧﻢ ، ﻭﺍﻟﺸﺮ ﻟﻠﺨﲑﻗـﺪﺭﻬﺗﻢ ﺧـﺎﻟﻖ ﺍﷲ ﻓﺈﻥ ؛ ﻷﻓﻌﺎﳍﻢ
ﺍﻟﺴﺒﺐ ﻭﺧﺎﻟﻖ ، ﻭﺃﻗﻮﺍﳍﻢ ﺃﻓﻌﺎﳍﻢ ﻭﺟﻮﺩ ﰲ ﺍﻟﺴﺒﺐ ﻭﳘﺎ ، ﻭﺇﺭﺍﺩﻬﺗﻢ
ﻋﻠﻴﻬـﺎ ﳚﱪﻫﻢ ﺃﻥ ﻣﻦ ﻭﺃﻋﺪﻝ ﺃﻋﻈﻢ ﻭﺍﷲ ، ﺍﳌﺴﺒﺐ ﺧﻠﻖ ﺍﻟﺘﺎﻡ)١(
؛
ﻭﻋﻼ ﺟﻞ ﻓﺎﷲ:
(١
)ﺍﳌﻬﻤﺎﺕ ﺃﻫﻢ ﰲ ﻭﺟﻮﺍﺏ ﺳﺆﺍﻝ/ﻟﻠﺴﻌﺪﻱ)٢٥.(
ـﺎﳍﻢﻭﻓﻌـ ـﻢﱠﻬـﻠﻛ ـﻖﺍﳋﻼﺋـ ـﻖﺧﻠـ
ﺍﺳــﺘﺜﻨﺎﺀ ﺩﻭﳕــﺎ ًﺍﺮﻭﺷــ ًﺍﲑﺧــ
ﱡﱐـﻮﻛـ ـﺬﻧﺐﻭﺍﻟـٌﺭـﺪﻣﻘـ ـﺪﻭﺙﺍﳊـ
ـﻮﺍﺀﺣـ ـﲏﺑـ ـﻰﻋﻠـ ـﺪﱘﺍﻟﻘـ ـﺬﻣﻨـ
ﱠﺮـﺍﻟـ ُﻪـﻳﺮﺿـ ﱂـﺎﹰـﺛﺣﺎﺩ ًﺎﻋـﺮﺷـ ﲪﻦ
ـﱠـﻀﺑﺎﻟ ـﲔﺍﻟﻌﺎﺻـ َﺪـﺃﻭﻋـ ـﻞﺑـﺮﺍﺀ
- 8. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ١١
ﻭﺍﻟﺼﻔﺎﺕ ﺍﻷﲰﺎﺀ ﰲ ﳐﺎﻟﻔﺎﺕ
ﺍﻟﻜﺮﱘ ﺃﺧﻲ:ﺍﻟﺜﺎﻟـﺚ ﺍﻟﻘﺴﻢ ﻫﻮ ﻭﺻﻔﺎﺗﻪ ﺍﷲ ﺑﺄﲰﺎﺀ ﺍﻹﳝﺎﻥ ﺇﻥ
ﻳﻜﻤـﻞ ﻻ ﺍﻟﻌﻈﻴﻤـﺔ ﺃﺭﻛﺎﻧـﻪ ﻣﻦ ﺭﻛﻦ ﻓﻬﻮ ؛ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻗﺴﺎﻡ ﻣﻦ
ﺗﻌﺎﱃ ﻗﺎﻝ ؛ ﺑﺘﺤﻘﻴﻘﻪ ﺇﻻ ﻳﺘﻢ ﻭﻻ ،ﺑﻪ ﺇﻻ ﺍﻟﺘﻮﺣﻴﺪ:ِﺕَﺍﻭَﺎﻤﱠﺴﺍﻟ ﱡﺏَﺭ
ﺎﻴِﻤَﺳ ُﻪﹶﻟ ُﻢﹶﻠْﻌَﺗ ﹾﻞَﻫ ِﻪِﺗَﺩَﺎﺒِﻌِﻟ ْﺮﹺﺒﹶﻄْﺻَﺍﻭ ُﻩْﺪُﺒْﻋﹶﺎﻓ َﺎﻤُﻬَﻨْﻴَﺑ َﺎﻣَﻭ ﹺﺽْﺭﹶﺄﹾﻟَﺍﻭ،
ﺳﺒﺤﺎﻧﻪ ﻭﻗﺎﻝ:َﺎﻬﹺﺑ ُﻩُﻮﻋْﺩﹶﺎﻓ َﻰﻨْﺴُﺤﹾﻟﺍ ُﺀَﺎﻤْﺳﹶﺄﹾﻟﺍ ِﻪِﻠﻟَﻭ.
ﺍﻟﱵ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻭﺃﻣﺎﻓﻬﻲ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻷﲰﺎﺀ ﻣﺴﺄﻟﺔ ﰲ ﺗﻘﻊ:
١-ﺍﻟﺼﻔﺎﺕ ﻧﻔﻲ:ﱠﻝﺩ ﺍﻟﱵ ﻭﻋﻼ ﺟﻞ ﺍﷲ ﺻﻔﺎﺕ ُﺪﺟﺤ ﻭﻫﻮ
ﻭﺻـﻔﺔ ،ﻭﻋـﻼ ﺟﻞ ﷲ ﺍﻟﻌﻠﻮ ﺻﻔﺔ ﻛﻨﻔﻲ ﻭﺍﻟﺴﻨﺔ؛ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻴﻬﺎ
ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﺩﻟﺖ ﺍﻟﱵ ﺍﻹﳍﻴﺔ ﺍﻟﺼﻔﺎﺕ ﻭﺳﺎﺋﺮ ،ﺍﻟﻜﻼﻡ.
ﱠﻤﺜﻴﻞﺘﺍﻟ:ﻟﺴﺎﻧﻪ ﺃﻭ ﺑﻘﻠﺒﻪ ﺍﻟﻘﺎﺋﻞ ﻳﻘﻮﻝ ﺃﻥ ﻭﻫﻮ:ﺍﷲ ﺻﻔﺎﺕﺗﻌﺎﱃ
ﻭﻳﺪﻳـﻪ ،ﺍﳌﺨﻠﻮﻗﲔ ﻛﺴﻤﻊ ﺍﷲ َﻊﲰ ﺃﻥ ﻓﻴﻌﺘﻘﺪ ﺍﳌﺨﻠﻮﻗﲔ؛ ﻛﺼﻔﺎﺕ
ﻭﻫﻜﺬﺍ ﺍﳌﺨﻠﻮﻗﲔ ﻛﻴﺪﻱ.
ﺍﻟﺘﻜﻴﻴﻒﻟﺴﺎﻧﻪ ﺃﻭ ﺑﻘﻠﺒﻪ ﺍﻟﻘﺎﺋﻞ ﻳﻘﻮﻝ ﺃﻥ ﻭﻫﻮ:ﺻـﻔﺎﺕ ﻛﻴﻔﻴﺔ
ﻋﻨﺪﻩ ﻣﻌﻠﻮﻣﺔ ﻣﻌﻴﻨﺔ ﻛﻴﻔﻴﺔ ﳍﺎ ﻓﻴﺠﻌﻞ ،ﻭﻛﺬﺍ ،ﻛﺬﺍ ﺍﷲ.
ﺍﻟﺘﻔﻮﻳﺾ:،ﺍﻟﻜﻴﻔﻴـﺔ ﻧﻔﻲ ﻣﻊ ﺍﻹﳍﻴﺔ ﺍﻟﺼﻔﺎﺕ ﻣﻌﺎﱐ ﻧﻔﻲ ﻭﻫﻮ
ﻣﻌ ﻭﺗﻔﻮﻳﺾﻷﻥ ﺍﻟﺘﻌﻄﻴـﻞ؛ ﺃﻧﻮﺍﻉ ﻣﻦ ﻧﻮﻉ ًﺎﻀﺃﻳ ﻭﻫﺬﺍ ،ﺍﷲ ﺇﱃ ﻨﺎﻫﺎ
ﳎﻬﻮﻟﺔ ﻭﻛﻴﻔﻴﺘﻬﺎ ﻣﻌﻠﻮﻣﺔ ﺍﻟﺼﻔﺎﺕ ﻣﻌﺎﱐ.
ﺳـﺒﺤﺎﻧﻪ ﺍﷲ ﻣﻌﺮﻓﺔ ﰲ ﻣﻐﺒﻮﻧﻮﻥ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻫﺬﻩ ﰲ ﻭﺍﻟﻮﺍﻗﻌﻮﻥ
ﺍﻹﳝﺎﻥ ﺣﻼﻭﺓ ﱡﻕﻭﺗﺬ ﻋﻦ ﺍﻟﻨﺎﺱ ﺃﺑﻌﺪ ﻓﻬﻢ ﻭﺃﲰﺎﺋﻪ؛ ﺑﺼﻔﺎﺗﻪ..ﺗﻠـﻚ
- 9. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ١٢
ﻭﻋـ ﺟﻞ ﺑﺎﷲ ﺍﻟﻌﺎﺭﻑ ﻗﻠﺐ ﰲ ﺇﻻ ﺗﻨﺸﺄ ﻻ ﺍﻟﱵ ﺍﳊﻼﻭﺓﻭﺍﻟﻌـﺎﱂ ﻼ
ﻧﻌﻮﺗﻪ ﻭﺟﻼﻝ ﺻﻔﺎﺗﻪ ﲜﻤﺎﻝ.
ﻳﻈﻨـﻮﻥ ﻛﻠﻬﻢ ،ﳌﻌﺎﻧﻴﻬﺎ ﻭﺍﶈﺮﻑ ﳍﺎ ﻭﺍﳌﻜﻴﻒ ﻟﻠﺼﻔﺎﺕ ﻓﺎﳌﻌﻄﻞ
ﻇﻦ ﺑﻪ ﻳﻈﻦ ﻣﻦ ﺍﷲ ﻻﻡ ﻭﻗﺪ ،ﺇﳝﺎﻬﻧﻢ ﻋﻠﻰ ًﺎﺒﺳﻠ ﻳﺆﺛﺮ ﹰﺎﺌﺧﺎﻃ ﺎﻨﻇ ﺑﺎﷲ
ﻓﻘﺎﻝ ﺍﻟﺴﻮﺀ:ُﷲﺍ َـﺎﻨﹶﻘﹶﻄْﻧﹶﺃ ﹸﻮﺍﻟﹶﺎﻗ َﺎﻨْﻴﹶﻠَﻋ ْﻢُﺗْﺪﹺﻬَﺷ َﻢِﻟ ْﻢِﻫِﺩﹸﻮﻠُﺠِﻟ ﹸﻮﺍﻟﹶﺎﻗَﻭ
ِﺬﱠﻟﺍﹶﻥُﻮﻌَﺟْﺮُﺗ ِﻪْﻴﹶﻟﹺﺇَﻭ ٍﺓﱠﺮَﻣ ﹶﻝﱠﻭﹶﺃ ْﻢﹸﻜﹶﻘﹶﻠَﺧ َﻮُﻫَﻭ ٍﺀْﻲَﺷ ﱠﻞﹸﻛ َﻖﹶﻄْﻧﹶﺃ ﻱ*َﺎﻣَﻭ
ﹶـﺎﻟَﻭ ْﻢﹸﻛُﺭَـﺎﺼْﺑﹶﺃ ﹶـﺎﻟَﻭ ْﻢﹸﻜُﻌْﻤَﺳ ْﻢﹸﻜْﻴﹶﻠَﻋ َﺪَﻬْﺸَﻳ ﹾﻥﹶﺃ ﹶﻥُﻭﺮِﺘَﺘْﺴَﺗ ْﻢُﺘْﻨﹸﻛ
ﹸﻮﻠَﻤْﻌَﺗ ﱠﺎﻤِﻣ ًﺍﲑِﺜﹶﻛ ُﻢﹶﻠْﻌَﻳ ﹶﺎﻟ َﷲﺍ ﱠﻥﹶﺃ ْﻢُﺘْﻨَﻨﹶﻇ ْﻦِﻜﹶﻟَﻭ ْﻢﹸﻛُﺩﹸﻮﻠُﺟﹶﻥ*ْﻢﹸﻜِﻟﹶﺫَﻭ
َﻦﹺﻳﺮِـﺳَﺎﺨﹾﻟﺍ َﻦِـﻣ ْﻢُﺘْﺤَﺒْﺻﹶﺄﹶﻓ ْﻢﹸﻛَﺍﺩْﺭﹶﺃ ْﻢﹸﻜﱢﺑَﺮﹺﺑ ْﻢُﺘْﻨَﻨﹶﻇ ِﻱﺬﱠﻟﺍ ُﻢﹸﻜﱡﻨﹶﻇ
]ﻓﺼﻠﺖ:٢١،٢٣.[
ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﻋﻘﻴﺪﺓ ﻛﺘﺎﺑﻪ ﰲ ﻋﺜﻴﻤﲔ ﺍﺑﻦ ﺍﻟﺸﻴﺦ ﻳﻘﻮﻝ:
»ﻋﻠـﻰ ﺫﻟـﻚ ﰲ ﻭﺍﻟﺴـﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻧﺼﻮﺹ ﺇﺟﺮﺍﺀ ﻭﺟﻮﺏ ﻭﻧﺮﻯ
ﺍﻟﻼﺋﻘ ﺣﻘﻴﻘﺘﻬﺎ ﻋﻠﻰ ﻭﲪﻠﻬﺎ ﻇﺎﻫﺮﻫﺎﻣـﻦ ﻭﻧﺘـﱪﺃ ،ﻭﺟﻞ ﻋﺰ ﺑﺎﷲ ﺔ
،ﻭﺭﺳـﻮﻟﻪ ﻬﺑﺎ ﺍﷲ ﺃﺭﺍﺩ ﻣﺎ ﻏﲑ ﺇﱃ ﺻﺮﻓﻮﻫﺎ ﺍﻟﺬﻳﻦ ﳍﺎ ﺍﶈﺮﻓﲔ ﻃﺮﻳﻖ
ﳌﺪﻟﻮﳍﺎ ﺗﻜﻠﻔﻮﺍ ﺃﻭ ﺍﻟﺘﻤﺜﻴﻞ ﻋﻠﻰ ﲪﻠﻮﻫﺎ ﺍﻟﺬﻳﻦ ﻓﻴﻬﺎ ﺍﻟﻐﺎﻟﲔ ﻃﺮﻳﻖ ﻭﻣﻦ
ﺍﻟﺘﻜﻴﻴﻒ«.
ﻣﺴـﻠﻚ ﻳﺴﻠﻚ ﺃﻥ ﺍﻟﺼﻔﺎﺕ ﻧﺼﻮﺹ ﰲ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﻭﺍﻟﻮﺍﺟﺐ
ﻭﺍﻋﺘﻘﺎ ،ﻬﺑﺎ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ،ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻨﺔ ﺃﻫﻞ،ﻋﻠﻴﻪ ﺩﻟﺖ ﻣﺎ ﺻﺤﺔ ﺩ
ﺗﻌﻄﻴﻞ ﻭﻻ ﲢﺮﻳﻒ ﻏﲑ ﻣﻦ ،ﺑﻪ ﺍﻟﻼﺋﻖ ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﻭﺇﺛﺒﺎﺗﻪ
ﺳـﻠﻜﻪ ﺍﻟـﺬﻱ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺴﻠﻚ ﻫﻮ ﻭﻫﺬﺍ ،ﲤﺜﻴﻞ ﻭﻻ ﺗﻜﻴﻴﻒ ﻭﻻ
ﻋﻠﻴﻪ ﻭﺍﺗﻔﻘﻮﺍ ﺍﻟﺼﺎﱀ ﺍﻟﺴﻠﻒ.
- 10. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ١٣
ﻭﲟـﺎ ،ﻧﻔﺴـﻪ ﺑﻪ ﻭﺻﻒ ﲟﺎ ﺍﷲ ﻳﺼﻔﻮﻥ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻨﺔ ﻭﺃﻫﻞ
ﲤ ﻏﲑ ﻣﻦ ،ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺭﺳﻮﻟﻪ ﺑﻪ ﻭﺻﻔﻪ،ﺗﻜﻴﻴـﻒ ﻭﻻ ﺜﻴﻞ
ﺗﻌﻄﻴﻞ ﻭﻻ ﲢﺮﻳﻒ ﻏﲑ ﻭﻣﻦ.
ﻭﻫﺪﻯ ،ﺃﻓﻬﺎﻡ ﻓﻴﻪ ﱠﺖﻠﻭﺿ ﺃﻗﺪﺍﻡ ﻓﻴﻪ ﱠﺖﻟﺯ ﻗﺪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺒﺎﺏ ﻭﻫﺬﺍ
ﺍﷲ ﺃﲰـﺎﺀ ﲜﻤﻴﻊ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ﺍﳊﻖ؛ ﺇﱃ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﻓﻴﻪ ﺍﷲ
ﻭﻣﻦ ،ﺗﻌﻄﻴﻞ ﻭﻻ ﲢﺮﻳﻒ ﻏﲑ ﻣﻦ ﺍﻟﺴﻨﺔ ﻭ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﺜﺎﺑﺘﺔ ﻭﺻﻔﺎﺗﻪ
ﻳﺆﻣ ﺑﻞ ﲤﺜﻴﻞ؛ ﻭﻻ ﺗﻜﻴﻴﻒ ﻏﲑﺷﻲﺀ ﻛﻤﺜﻠﻪ ﻟﻴﺲ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺑﺄﻥ ﻨﻮﻥ
ﱢﻓﻮﻥﺮﳛ ﻭﻻ ،ﻧﻔﺴﻪ ﺑﻪ ﻭﺻﻒ ﻣﺎ ﻋﻨﻪ ﻳﻨﻔﻮﻥ ﻓﻼ ﺍﻟﺒﺼﲑ؛ ﺍﻟﺴﻤﻴﻊ ﻭﻫﻮ
ﻭﻻ ﱢﻔﻮﻥﻴﻳﻜ ﻭﻻ ،ﻭﺁﻳﺎﺗﻪ ﺃﲰﺎﺋﻪ ﰲ ُﻠﺤﺪﻭﻥﻳ ﻭﻻ ،ﻣﻮﺍﺿﻌﻪ ﻋﻦ ﺍﻟﻜﻠﻢ
،ﻟﻪ ﻛﻒﺀ ﻭﻻ ﻟﻪ ﲰﻲ ﻻ ﺳﺒﺤﺎﻧﻪ ﻷﻧﻪ ﺧﻠﻘﻪ؛ ﺑﺼﻔﺎﺕ ﺻﻔﺎﺗﻪ ﱢﻠﻮﻥﺜﳝ
ﲞﻠﻘﻪ ﻳﻘﺎﺱ ﻭﻻ-ﻓﺈ ؛ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪﻧﻪ–ﺳﺒﺤﺎﻧﻪ-ﺑﻨﻔﺴﻪ ﺃﻋﻠﻢ
ﻭﺍﷲ ، ﺧﻠﻘﻪ ﻣﻦ ﹰﺎﺜﺣﺪﻳ ﻭﺃﺣﺴﻦ ﹰﻼﻗﻴ ﻭﺃﺻﺪﻕ ،ﻭﺑﻐﲑﻩ-ﻭﻋﻼ ﺟﻞ
-ﻓﻨﻔـﻰ ،ﱠﻞﺼﺍﳌﻔ ﻭﺍﻹﺛﺒﺎﺕ ﺍﺠﻤﻟﻤﻞ ﺍﻟﻨﻔﻲ ﺑﲔ ﻧﻔﺴﻪ ﺑﻪ ﻓﻴﻤﺎ ﲨﻊ ﻗﺪ
،ﻭﺍﻟﻨـﻮﻡ ،ﻭﺍﻟﺸـﺮﻳﻚ ،ﺍﻟﻨـﺪ ﻛﻨﻔﻲ ﻭﺍﻟﻌﻴﻮﺏ؛ ﺍﻟﻨﻘﺎﺋﺺ ﲨﻴﻊ ﻋﻨﻪ
ﺍﻹﲨﺎﻝ ﺳﺒﻴﻞ ﻋﻠﻰ ﺍﻟﻨﺎﻗﺼﺔ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺳﺎﺋﺮ ،ﻭﺍﳌﻮﺕﻛﻤﺎ
ﺗﻌﺎﱃ ﻛﻘﻮﻟﻪ ﻭﺍﻟﺴﻨﺔ؛ ﺍﻟﻜﺘﺎﺏ ﰲ ﺟﺎﺀ:َﻮُـﻫَﻭ ٌﺀْﻲَﺷ ِﻪِﻠﹾﺜِﻤﹶﻛ َﺲْﻴﹶﻟ
ُﲑِﺼَﺒﹾﻟﺍ ُﻊِﻴﻤﱠﺴﺍﻟﺍﳉـﻼﻝ ﻭﻧﻌـﻮﺕ ﺍﻟﻜﻤـﺎﻝ ﺻﻔﺎﺕ ﻟﻪ ﻭﻧﺜﺒﺖ ،
ﺭﺳـﻮﻟﻪ ﻋﻨﻪ ﺑﻪ ﻭﺃﺧﱪ ﻛﺘﺎﺑﻪ ﰲ ﺍﷲ ﺫﻛﺮﻩ ﺍﻟﺬﻱ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻭﺍﳉﻤﺎﻝ
ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ.
- 11. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ١٤
ﺍﻟﺘﻮﺣﻴﺪ ﻧﻮﺍﻗﺾ
١-ﻋﻼ ﻭ ﺟﻞ ﺑﺎﷲ ﺍﻟﺸﺮﻙ:ﻧﻮﻋﺎﻥ ﻭﻫﻮ:ﺍﻟﺮﺑﻮﺑﻴـﺔ؛ ﰲ ﺷﺮﻙ
ﺃﻭ ﺍﳌﺨﻠﻮﻗـﺎﺕ ﺑﻌـﺾ ﺧﻠﻖ ﰲ ﹰﺎﻜﺷﺮﻳ ﷲ ﺃﻥ ﺍﻟﻌﺒﺪ ﻳﻌﺘﻘﺪ ﺃﻥ ﻭﻫﻮ
ﺗﺪﺑﲑﻫﺎ.
ﺍﻟﺜﺎﱐ ﺍﻟﻨﻮﻉ:ﻗﺴﻤﺎﻥ ﻭﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ؛ ﰲ ﺍﻟﺸﺮﻙ:،ﺃﻛـﱪ ﺷـﺮﻙ
ﺃﻧـﻮﺍﻉ ﻣـﻦ ًﺎﻋﻧﻮ ﺍﻟﻌﺒﺪ ﻳﺼﺮﻑ ﺃﻥ ﺍﻷﻛﱪ ﻓﺎﻟﺸﺮﻙ ﺃﺻﻐﺮ؛ ﻭﺷﺮﻙ
ﺍ ﻏﲑ ﻳﺪﻋﻮ ﻛﺄﻥ ﺍﷲ؛ ﻟﻐﲑ ﺍﻟﻌﺒﺎﺩﺓٌﺝﳐﺮ ﻓﻬﺬﺍ ﳜﺎﻓﻪ؛ ﺃﻭ ﻳﺮﺟﻮﻩ ﺃﻭ ،ﷲ
ﺍﻟﻨﺎﺭ ﰲ ٌﺪﱠﻠﳐ ﻭﺻﺎﺣﺒﻪ ،ﺍﻟﺪﻳﻦ ﻣﻦ.
ﺍﻷﺻﻐﺮ ﺍﻟﺸﺮﻙ ﻭﺃﻣﺎ:ﺇﺫﺍ ﺍﻟﺸﺮﻙ ﺇﱃ ﺍﳌﻔﻀﻴﺔ ﻭﺍﻟﻄﺮﻕ ﻓﺎﻟﻮﺳﺎﺋﻞ
ﺫﻟﻚ ﻭﳓﻮ ﻭﺍﻟﺮﻳﺎﺀ ﺍﷲ ﺑﻐﲑ ﻛﺎﳊﻠﻒ ﺍﻟﻌﺒﺎﺩﺓ؛ ﺭﺗﺒﺔ ﺗﺒﻠﻎ ﱂ.
٢-ﻭﺳﺎﺋﻂ ﺍﷲ ﻭﺑﲔ ﺑﻴﻨﻪ ﺟﻌﻞ ﻣﻦ،ﻬﺑﻢ ﻳﺴﺘﻐﻴﺚ ﺃﻭ ﻳﺪﻋﻮﻫﻢ
ﺑﺎﷲ ﺍﻟﺸﺮﻙ ﻣﻦ ﻓﻬﺬﺍﻻ ﺍﻟﻌﺒـﺎﺩﺓ َﻑﺻﺮ ﻷﻥ ﺍﻟﺘﻮﺣﻴﺪ؛ ﻳﻨﺎﻗﺾ ﺍﻟﺬﻱ
ﺃﻱ ﺍﷲ؛ ﺇﻻ ﺇﻟﻪ ﻻ ﻣﻌﲎ ﻫﻮ ﻭﻫﺬﺍ ،ﻭﺣﺪﻩ ﷲ ﺇﻻ ﻳﻜﻮﻥ:ﻣﻌﺒـﻮﺩ ﻻ
،ﻭﺍﻟﺮﺟﺎﺀ ،ﻭﺍﳋﻮﻑ ،ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ،ﺍﻟﺪﻋﺎﺀ ﺗﺸﻤﻞ ﻭﺍﻟﻌﺒﺎﺩﺓ ،ﺍﷲ ﺇﻻ ﲝﻖ
ﺫﻟﻚ ﻭﳓﻮ.
ﺗﻌـﺎﱃ ﻗـﺎﻝ ﻛﻤﺎ ﺑﺎﻃﻞ؛ ٌﻙﺷﺮ ﻓﻬﻲ ﺍﷲ ﺑﻐﲑ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺃﻣﺎ:
َﷲﺍ ﱠﻥﹶﺄﹺﺑ َﻚِﻟﹶﺫﹸﻞِـﻃَﺎﺒﹾﻟﺍ َﻮُﻫ ِﻪﹺﻧُﻭﺩ ْﻦِﻣ ﹶﻥُﻮﻋْﺪَﻳ َﺎﻣ ﱠﻥﹶﺃَﻭ ﱡﻖَﺤﹾﻟﺍ َﻮُﻫ
]ﺍﳊﺞ:٦٢.[
٣-ﺍﻹﺳﻼﻡ ﺍﻛﺘﻤﺎﻝ ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ:ﰲ ﺍﻟﺘﺸﻜﻴﻚ ﻳﻘﺘﻀﻲ ﻭﻫﺬﺍ
ﺍﷲ ﺃﻧـﺰﻝ ﻭﻗﺪ ،ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﳏﻤﺪ ﻭﻧﺒﻮﺓ ﺍﻹﺳﻼﻡ ﺭﺳﺎﻟﺔ-
- 12. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ١٥
ﻭﻋﻼ ﺟﻞ-ﺗﻌﺎﱃ ﻭﻗﺎﻝ ،ﹰﻼﻛﺎﻣ ﺍﻟﺪﻳﻦ ﻋﻠﻴﻪ:ﹶﻟ ُﺖﹾﻠَﻤﹾﻛﹶﺃ َﻡْﻮَﻴﹾﻟﺍْﻢﹸـﻜ
ًـﺎﻨِﻳﺩ َﻡﹶﺎﻠْـﺳﹺﺈﹾﻟﺍ ُﻢﹸـﻜﹶﻟ ُﺖِﻴﺿَﺭَﻭ ِﻲﺘَﻤْﻌﹺﻧ ْﻢﹸﻜْﻴﹶﻠَﻋ ُﺖْﻤَﻤْﺗﹶﺃَﻭ ْﻢﹸﻜَﻨِﻳﺩ
]ﺍﳌﺎﺋﺪﺓ:٣[ﻛﺎﻓﺮ ﻓﻬﻮ ﺍﻹﺳﻼﻡ ﺍﻛﺘﻤﺎﻝ ﰲ ﱠﻚﺷ ﻓﻤﻦ ؛.
٤-ﺍﷲ ﺩﻳﻦ ﻣﻦ ﺑﺸﻲﺀ ﺍﻻﺳﺘﻬﺰﺍﺀ:ﻋﻬﺪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﻓﻘﺪ
ﻭﻳﻘﻮﻟﻮﻥ ﻭﻳﻀﺤﻜﻮﻥ ﳝﺰﺣﻮﻥ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ:ﺭﺃﻳﻨـﺎ ﻣﺎ
ﻗﺮﺍ ﻣﺜﻞﺍﻟﻠﻘـﺎﺀ ﻋﻨﺪ ﺃﺟﱭ ﻭﻻ ﺃﻟﺴﻨﺔ ﺃﻛﺬﺏ ﻭﻻ ًﺎﻧﺑﻄﻮ ﺃﺭﻏﺐ ﺋﻨﺎ-
ﻓﻴﻬﻢ ﺍﷲ ﻓﺄﻧﺰﻝ ؛ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻌﻨﻮﻥ:ﱠﺎﻨﹸﻛ َﺎﻤﱠﻧﹺﺇ ﱠﻦﹸﻟﹸﻮﻘَﻴﹶﻟ ْﻢُﻬَﺘﹾﻟﹶﺄَﺳ ْﻦِﺌﹶﻟَﻭ
ﹶﻥﹸﻮﺋﹺﺰْﻬَﺘْـﺴَﺗ ْﻢُﺘْﻨﹸﻛ ِﻪِﻟُﻮﺳَﺭَﻭ ِﻪِﺗَﺎﻳَﺁﻭ ِﷲﹺﺎﺑﹶﺃ ﹾﻞﹸﻗ ُﺐَﻌﹾﻠَﻧَﻭ ُﺽُﻮﺨَﻧ*ﹶـﺎﻟ
َﺑ ْﻢُﺗْﺮﹶﻔﹶﻛ ْﺪﹶﻗ ُﻭﺍﺭِﺬَﺘْﻌَﺗْﻢﹸﻜﹺﻧَﺎﳝﹺﺇ َﺪْﻌ]ﺍﻟﺘﻮﺑﺔ:٦٥،٦٦.[
ﻭﻣﻊ ،ﻭﺍﻟﻀﺤﻚ ﺍﳌﺰﺍﺡ ﺳﺒﻴﻞ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻫﺬﺍ ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﻓﻬﺆﻻﺀ
ﻳﺴـﺨﺮ ﲟـﻦ ﻓﻜﻴﻒ ﺍﻋﺘﺬﺍﺭﻫﻢ؛ ﻳﻘﺒﻞ ﻭﱂ ﺑﻜﻔﺮﻫﻢ ﺍﷲ ﺣﻜﻢ ﺫﻟﻚ
ﻭﺍﻟﺴﻨﺔ ﺑﺎﻟﻄﺎﻋﺔ ﺍﻟﺘﺰﺍﻣﻬﻢ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﻭﻳﻌﻴﺐ ،ﻭﺍﻟﻔﺮﺍﺋﺾ ﺑﺎﻟﺴﻨﻦ.
ﻭﺳـ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ ﺑﻪ ﺟﺎﺀ ﳑﺎ ﹰﺎﺌﺷﻴ ﺃﺑﻐﺾ ﻣﻦﻓﻘـﺪ ﻠﻢ
ًﺍ؛ﺮﻇﺎﻫ ﺑﻪ ﻋﻤﻞ ﻭﻟﻮ ﻛﻔﺮﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺇﻻ ﺗﻘﻮﻡ ﻻ ﺍﻹﺳﻼﻡ َﻡﻗﺪ ﻷﻥ
ﺇﳝﺎﻧـﻪ ﻧـﺎﻗﺾ ﻓﻘﺪ ﺍﷲ ﺷﺮﻳﻌﺔ ﻣﻦ ﹰﺎﺌﺷﻴ ﺃﺑﻐﺾ ﻓﻤﻦ ﻭﺍﻻﺳﺘﺴﻼﻡ؛
ﺗﻌﺎﱃ ﻗﺎﻝ ﻟﻠﺨﻠﻖ؛ ﻭﻧﻔﻌﻬﺎ ﻭﻋﺪﳍﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺑﻜﻤﺎﻝ:َـﺎﻬﹺﺑ ُﻭﺍﺪَﺤَﺟَﻭ
ﹶﻛ ْﺮﹸﻈْﻧﹶـﺎﻓ ﺍﻮﹸﻠُﻋَﻭ ًﺎﻤﹾﻠﹸﻇ ْﻢُﻬُﺴﹸﻔْﻧﹶﺃ َﺎﻬْﺘَﻨﹶﻘْﻴَﺘْﺳَﺍﻭﹸﺔَـﺒِﻗَﺎﻋ ﹶﻥﹶـﺎﻛ َﻒْـﻴ
َﻦِﻳﺪِﺴﹾﻔُﻤﹾﻟﺍ.
٦-ﻭﺗﺼﺪﻳﻘﻬﻢ ﺍﳌﺸﺮﻛﲔ ﺗﻜﻔﲑ ﻋﺪﻡ:ﺑﺼـﺤﺔ ﺍﻋﺘﻘـﺪ ﻓﻤﻦ
ﻷﻥ ؛ ﺍﳌﻠﺔ ﻋﻦ ﺧﺎﺭﺝ ﻛﺎﻓﺮ ﻓﻬﻮ ﻭﺍﳌﺸﺮﻛﲔ ﺍﻟﻨﺼﺎﺭﻯ ﻭ ﺍﻟﻴﻬﻮﺩ ﺇﳝﺎﻥ
ﺍﷲ-ﻭﻋﻼ ﺟﻞ-ﻳﻘﻮﻝ:ُﻡﹶﺎﻠْﺳﹺﺈﹾﻟﺍ ِﷲﺍ َﺪْﻨِﻋ َﻦﱢﻳﺪﺍﻟ ﱠﻥﹺﺇﻭﻳﻘـﻮﻝ ،
- 13. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ١٦
ﺳﺒﺤﺎﻧﻪ:ﹺﺈﹾﻟﺍ َﺮْﻴﹶﻏ ﹺﻎَﺘْﺒَﻳ ْﻦَﻣَﻭِـﻲﻓ َﻮُـﻫَﻭ ُﻪْﻨِﻣ ﹶﻞَﺒﹾﻘُﻳ ْﻦﹶﻠﹶﻓ ًﺎﻨِﻳﺩ ﹺﻡﹶﺎﻠْﺳ
َﻦﹺﻳﺮِﺳَﺎﺨﹾﻟﺍ َﻦِﻣ ِﺓَﺮِﺧﹾﺂﻟﺍﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺸﺮﺍﺋﻊ ﻋﻠﻰ ٌﻦﻣﻬﻴﻤ ٌﻦﺩﻳ ﻓﺎﻹﺳﻼﻡ ؛
ﱢﻳﺎﻧﺎﺕﺪﺍﻟـ ﻭﺑـﲔ ﺑﻴﻨﻪ ﱠﻯﻮَﺳ ﻓﻤﻦ ﻟﺸﺮﻳﻌﺘﻬﺎ؛ ٌﺦﻭﻧﺎﺳ ﻋﻠﻴﻬﺎ ٌﻢﻭﺣﺎﻛ
ﺍﻟﺪﻋﻮﺓ ﺑﻄﻼﻥ ﹶﻢﻠْﻌُﻳ ﻫﻨﺎ ﻭﻣﻦ ،ﻛﻔﺮ ﻋﻠﻴﻬﺎ ﻫﻴﻤﻨﺘﻪ ﰲ ﱠﻚَﺷ ﺃﻭ ﺍﻟﺴﺎﺑﻘﺔ
ﺇﱃﻛﻴﻒ ﻭﺍﻟﻨﺼﺎﺭﻯ؛ ﺍﻟﻴﻬﻮﺩ ﻋﻘﻴﺪﺓ ﺑﺼﺪﻕ ﻭﺍﻹﻗﺮﺍﺭ ،ﺍﻷﺩﻳﺎﻥ ﻭﺣﺪﺓ
ﺍﷲ ﱠﺮﻫﻢﻔﻛ ﻭﻗﺪ-ﻭﻋﻼ ﺟﻞ-ﺗﻌﺎﱃ ﻓﻘﺎﻝ:ﹸﻮﺍﻟﹶﺎﻗ َﻦِﻳﺬﱠﻟﺍ َﺮﹶﻔﹶﻛ ْﺪﹶﻘﹶﻟ
ٍﺔﹶﺛﹶﺎﻠﹶﺛ ﹸﺚِﻟﹶﺎﺛ َﷲﺍ ﱠﻥﹺﺇﺳﺒﺤﺎﻧﻪ ﻭﻗﺎﻝ:ﹰﺓَﻭَﺍﺪَـﻋ ﹺﺱﱠﺎﻨﺍﻟ ﱠﺪَﺷﹶﺃ ﱠﻥَﺪﹺﺠَﺘﹶﻟ
ﹶﺃ َﻦِﻳﺬﱠﻟَﺍﻭ َﺩُﻮﻬَﻴﹾﻟﺍ ُﻮﺍﻨَﻣﺁ َﻦِﻳﺬﱠﻠِﻟﹸﻮﺍﻛَﺮْﺷ.
٧-ﺍﻟﺴﺤﺮ ﺃﻧﻮﺍﻉ ﳑﺎﺭﺳﺔ:ﺗﻌﺎﱃ ﻟﻘﻮﻟﻪ:ﹸـﻮﻠْﺘَﺗ َـﺎﻣ ُﻮﺍﻌَﺒﱠﺗَﺍﻭ
َﲔِﻃَﺎﻴﱠـﺸﺍﻟ ﱠﻦِﻜﹶﻟَﻭ ﹸﻥَﺎﻤْﻴﹶﻠُﺳ َﺮﹶﻔﹶﻛ َﺎﻣَﻭ ﹶﻥَﺎﻤْﻴﹶﻠُﺳ ِﻚﹾﻠُﻣ ﹶﻰﻠَﻋ ُﲔِﻃَﺎﻴﱠﺸﺍﻟ
ﹶﻞﹺـﺑَﺎﺒﹺﺑ ﹺﻦْﻴﹶـﻜﹶﻠَﻤﹾﻟﺍ ﹶـﻰﻠَﻋ ﹶﻝﹺﺰْﻧﹸﺃ َﺎﻣَﻭ َﺮْﺤﱢﺴﺍﻟ َﺱﱠﺎﻨﺍﻟ ﹶﻥُﻮﻤﱢﻠَﻌُﻳ ُﻭﺍﺮﹶﻔﹶﻛ
َﺕُﻭﺭَﺎﻫﹲﺔَـﻨْﺘِﻓ ُﻦْﺤَﻧ َﺎﻤﱠﻧﹺﺇ ﹶﺎﻟﹸﻮﻘَﻳ ﱠﻰﺘَﺣ ٍﺪَﺣﹶﺃ ْﻦِﻣ ِﻥَﺎﻤﱢﻠَﻌُﻳ َﺎﻣَﻭ َﺕُﻭﺭَﺎﻣَﻭ
ْﺮﹸﻔﹾﻜَﺗ ﹶﺎﻠﹶﻓ.
٨-ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﻭﻣﻌﺎﻭﻧﺘﻬﻢ ﺍﳌﺸﺮﻛﲔ ﻣﻈﺎﻫﺮﺓ:
ﺗﻌﺎﱃ ﻗﺎﻝ:ﹶﻥﱡﻭﺩَﺍﻮُـﻳ ﹺﺮِﺧﹾﺂﻟﺍ ﹺﻡْﻮَﻴﹾﻟَﺍﻭ ِﷲﹺﺎﺑ ﹶﻥُﻮﻨِﻣْﺆُﻳ ًﺎﻣْﻮﹶﻗ ُﺪﹺﺠَﺗ ﹶﺎﻟ
ُﻪﹶﻟُﻮﺳَﺭَﻭ َﷲﺍ ﱠﺩَﺎﺣ ْﻦَﻣ.
ﺍﳌﺆﻣﻨﲔ ﻭﺻﻒ ﰲ ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ﹶﻰﻠَﻋ ٍﺓﱠﺰِﻋﹶﺃ َﲔﹺﻨِﻣْﺆُﻤﹾﻟﺍ ﹶﻰﻠَﻋ ٍﺔﱠﻟِﺫﹶﺃ
َﻦﹺﻳﺮِﻓﹶﺎﻜﹾﻟﺍﺑﺮﺋـﺖ ﻓﻘﺪ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻭﻧﺼﺮﻫﻢ ﺍﳌﺸﺮﻛﲔ ﱠﺩﻭ ﻓﻤﻦ ؛
ﻭﺭﺳﻮﻟﻪ ﺍﷲ ﺫﻣﺔ ﻣﻨﻪ.
٩-ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﺍﳋﺮﻭﺝ ﺇﻣﻜﺎﻥ ﰲ ﺍﻻﻋﺘﻘﺎﺩ:
ﻣـﻦ ﺧﺮﺝ ﻓﻘﺪ ﺍﷲ ﺷﺮﻳﻌﺔ ﻋﻦ ﺍﳋﺮﻭﺝ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﺍﻋﺘﻘﺪ ﻓﻤﻦ
- 14. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ١٧
ﺗﻌﺎﱃ ﻗﺎﻝ ﷲ؛ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺩﻳﻮﺍﻥ:ﹶﺍﺫﹺﺇ ٍﺔَـﻨِﻣْﺆُﻣ ﹶـﺎﻟَﻭ ﹴﻦِﻣْﺆُﻤِﻟ ﹶﻥﹶﺎﻛ َﺎﻣَﻭ
ْﻢِﻫﹺﺮْﻣﹶﺃ ْﻦِﻣ ﹸﺓَﺮَﻴِﺨﹾﻟﺍ ُﻢُﻬﹶﻟ ﹶﻥﹸﻮﻜَﻳ ﹾﻥﹶﺃ ًﺍﺮْﻣﹶﺃ ُﻪﹸﻟُﻮﺳَﺭَﻭ ُﷲﺍ َﻰﻀﹶﻗ.
١٠-ﺍﷲ ﺩﻳﻦ ﻋﻦ ﺍﻹﻋﺮﺍﺽ:ﺍﷲ ﺷـﺮﻳﻌﺔ ﻋـﻦ ﺍﺳﺘﻜﱪ ﻓﻤﻦ
ًﺍﺩﻭﻋﻨﺎ ﹰﺎﻓﺍﺳﺘﺨﻔﺎ ﻬﺑﺎ ﻭﺍﻟﻌﻤﻞ ﺗﻌﻠﻤﻬﺎ ﻋﻦ ًﺎﺿﻣﻌﺮﻛﻔﺮ.
- 15. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ١٨
ﺷﺮﻛﻴﺔ ﳐﺎﻟﻔﺎﺕ
ﺍﻟﻌﻘ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺃﺧﻄﺮ ﻭﻣﻦﺑﺎﷲ ﺍﻟﺸﺮﻙ ﰲ ﺍﻟﻮﻗﻮﻉ ﺪﻳﺔ:
ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﻳﻘﻮﻝ-ﺍﷲ ﺭﲪﻪ-:»َﺪﺍﻟﻘﺼ ﱠﻥﺃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺃﺧﱪ
،ﻟﻪ ﻳﺸﺮﻙ ﻻ ﻭﺣﺪﻩ ﻭﻳﻌﺒﺪﻩ ﻭﺻﻔﺎﺗﻪ ﺑﺄﲰﺎﺋﻪ ﻳﻌﺮﻑ ﺃﻥ ﻭﺍﻷﻣﺮ ﺑﺎﳋﻠﻖ
ﺍﻟﺴـﻤﻮﺍﺕ ﺑـﻪ ﻗﺎﻣﺖ ﺍﻟﺬﻱ ﺍﻟﻌﺪﻝ ﻭﻫﻮ ﺑﺎﻟﻘﺴﻂ؛ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻡ ﻭﺃﻥ
ﻛﻤ ﻭﺍﻷﺭﺽ؛ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ﺎ:َﺎﻨﹾﻟَﺰْﻧﹶﺃَﻭ ِﺕَﺎﻨﱢﻴَﺒﹾﻟﹺﺎﺑ َﺎﻨﹶﻠُﺳُﺭ َﺎﻨﹾﻠَﺳْﺭﹶﺃ ْﺪﹶﻘﹶﻟ
ِﻂْﺴِﻘﹾﻟﹺﺎﺑ ُﺱﱠﺎﻨﺍﻟ َﻡﹸﻮﻘَﻴِﻟ ﹶﻥَﺍﺰِﻴﻤﹾﻟَﺍﻭ َﺏَﺎﺘِﻜﹾﻟﺍ ُﻢُﻬَﻌَﻣ«.
ﻓﺄﺧﱪ-ﺳﺒﺤﺎﻧﻪ-ﺍﻟﻨـﺎﺱ ﻟﻴﻘﻮﻡ َﻪﺒﻛﺘ ﻭﺃﻧﺰﻝ ﹶﻪﻠﺭﺳ ﺃﺭﺳﻞ ﺃﻧﻪ
ﺑﺎﻟﻘﺴﻂ-ﺭﺃﺱ ﻭﻫـﻮ ﺍﻟﺘﻮﺣﻴﺪ؛ ﺍﻟﻘﺴﻂ ﺃﻋﻈﻢ ﻭﻣﻦ ، ﺍﻟﻌﺪﻝ ﻭﻫﻮ
ﺍﺗﻌﺎﱃ ﻗﺎﻝ ﻛﻤﺎ ٌ؛ﻢﻇﻠ َﻙﺍﻟﺸﺮ ﻭﺃﻥ ،ﻭﻗﻮﺍﻣﻪ ﻟﻌﺪﻝ:ٌﻢﹾﻠﹸﻈﹶﻟ َﻙْﺮﱢﺸﺍﻟ ﱠﻥﹺﺇ
ٌﻢِﻴﻈَﻋ.
ﺃﺷـﺪ ﻛﺎﻥ ﻓﻤﺎ ﺍﻟﻌﺪﻝ؛ ﺃﻋﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ ،ﺍﻟﻈﻠﻢ ﺃﻇﻠﻢ ﻓﺎﻟﺸﺮﻙ
ﺍﻟﻜﺒﺎﺋﺮ ﺃﻛﱪ ﻓﻬﻮ ﺍﳌﻘﺼﻮﺩ ﳍﺬﺍ ﻣﻨﺎﻓﺎﺓ..ًـﺎﻴﻣﻨﺎﻓ ُﻙﱢـﺮﺸﺍﻟ ﻛﺎﻥ ﻓﻠﻤﺎ
ﱠﻡﺮﻭﺣـ ،ﺍﻹﻃﻼﻕ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻛﱪ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﳍﺬﺍ ﱠﺍﺕﺬﺑﺎﻟُﷲﺍ
ﻭﺃﻥ ،ﺍﻟﺘﻮﺣﻴﺪ ﻷﻫﻞ ﻭﺃﻫﻠﻪ ﻭﻣﺎﻟﻪ ﺩﻣﻪ ﻭﺃﺑﺎﺡ ،ﻣﺸﺮﻙ ﻛﻞ ﻋﻠﻰ ﹶﺔﺍﳉﻨ
ﻳﻘﺒـﻞ ﺃﻥ ﺍﷲ ﻭﺃﰉ ،ﺑﻌﺒﻮﺩﻳﺘـﻪ ﺍﻟﻘﻴﺎﻡ ﺗﺮﻛﻮﺍ ﳌﺎ ﳍﻢ ًﺍﺪﻋﺒﻴ ﻳﺘﺨﺬﻭﻫﻢ
ﻳﻘﺒﻞ ﺃﻭ ،ﺍﻵﺧﺮﺓ ﰲ ﻟﻪ ﻳﺴﺘﺠﻴﺐ ﺃﻭ ﺷﻔﺎﻋﺔ ﻓﻴﻪ ﻳﻘﺒﻞ ﺃﻭ ﹰﻼﻋﻤ ﳌﺸﺮﻙ
ﻣﻦ ﻟﻪ ﺟﻌﻞ ﺣﻴﺚ ﺑﺎﷲ؛ ﺍﳉﺎﻫﻠﲔ ﺃﺟﻬﻞ ﺍﳌﺸﺮﻙ ﻓﺈﻥ ﺭﺟﺎﺀ؛ ﻓﻴﻬﺎ ﻟﻪ
ﺧﻠﻘﻛﺎﻥ ﻭﺇﻥ ،ﻣﻨﻪ ﺍﻟﻈﻠﻢ ﹸﺔﻏﺎﻳ ﺃﻧﻪ ﻛﻤﺎ ،ﺑﻪ ﺍﳉﻬﻞ ﻏﺎﻳﺔ ﻭﺫﻟﻚ ﺍ؛ﺪﻧ ﻪ
- 16. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ١٩
ﻧﻔﺴﻪ ﻇﻠﻢ ﻭﺇﳕﺎ ﺭﺑﻪ ﻳﻈﻠﻢ ﱂ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳌﺸﺮﻙ)١(
.ﺃﺧـﻲ ﻭﺇﻟﻴـﻚ
ﺍﻟﺸﺮﻛﻴﺔ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺃﺷﻬﺮ:
ﺍﷲ ﻏﲑ ﺩﻋﺎﺀ:ﺻـﻼﺣﻬﻢ ﻳﻌﺘﻘـﺪ ﳑـﻦ ﺍﻷﻣﻮﺍﺕ ﻳﺪﻋﻮ ﻛﻤﻦ
ﻗـﺎﻝ ﺍﻟﻜﺮﺑﺎﺕ؛ ﻭﺗﻔﺮﻳﺞ ﺍﳊﺎﺟﺎﺕ ﻟﻘﻀﺎﺀ ﺇﻟﻴﻬﻢ ﻭﻳﺘﻀﺮﻉ ﻭﻭﻻﻳﺘﻬﻢ
ﺗﻌﺎﱃ:ﹶﻥﹸﻮﻟﹸﻮﻘَﻳَﻭ ْﻢُﻬُﻌﹶﻔْﻨَﻳ ﹶﺎﻟَﻭ ْﻢُﻫﱡﺮُﻀَﻳ ﹶﺎﻟ َﺎﻣ ِﷲﺍ ِﻥُﻭﺩ ْﻦِﻣ ﹶﻥُﻭﺪُﺒْﻌَﻳَﻭ
ِﷲﺍ َﺪْﻨِﻋ َﺎﻧُﺅَﺎﻌﹶﻔُﺷ ِﺀﹶﺎﻟُﺆَﻫ.
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ُﻪﹶـﻟ َﲔِﺼِﻠْﺨُﻣ َﷲﺍ ُﺍﻮَﻋَﺩ ِﻚﹾﻠﹸﻔﹾﻟﺍ ِﻲﻓ ُﻮﺍﺒِﻛَﺭ ﹶﺍﺫﹺﺈﹶﻓ
ْﺸُﻳ ْﻢُﻫ ﹶﺍﺫﹺﺇ ﱢﺮَﺒﹾﻟﺍ ﹶﻰﻟﹺﺇ ْﻢُﻫﱠﺎﺠَﻧ ﱠﺎﻤﹶﻠﹶﻓ َﻦﱢﻳﺪﺍﻟﹶﻥﹸﻮﻛﹺﺮ.
ﺍﷲ ﻟﻐﲑ ﺍﻟﻨﺬﺭ:ﻳﻘﻮﻝ ﻛﺄﻥ:ﺃﻥ ﺍﻷﻭﻟﻴـﺎﺀ ﻣﻦ ﻟﻔﻼﻥ ﻧﺬﺭ ﱠﻲﻋﻠ
ﻳﻜﻮﻥ ﻻ َﺭﺍﻟﻨﺬ ﻷﻥ ﺑﺎﷲ؛ ﺍﻟﺸﺮﻙ ﻣﻦ ﻓﻬﺬﺍ ﻛﺬﺍ؛ ﺃﺫﺑﺢ ﺃﻭ ،ﻛﺬﺍ ﺃﻓﻌﻞ
ﻭﺣﺪﻩ ﺗﻌﺎﱃ ﷲ ﺇﻻ.
ﺍﷲ ﻏﲑ ﳏﺒﺔ:ﺗﻌﺎﱃ ﻗﺎﻝ:ِﷲﺍ ِﻥُﻭﺩ ْﻦِﻣ ﹸﺬِﺨﱠﺘَﻳ ْﻦَﻣ ﹺﺱﱠﺎﻨﺍﻟ َﻦِﻣَﻭ
ِﻪِﻠـﻟ ﺎﺒُﺣ ﱡﺪَﺷﹶﺃ ُﻮﺍﻨَﻣﺁ َﻦِﻳﺬﱠﻟَﺍﻭ ِﷲﺍ ﱢﺐُﺤﹶﻛ ْﻢُﻬَﻧﱡﻮﺒِﺤُﻳ ًﺍﺩَﺍﺪْﻧﹶﺃﻓﻤـﻦ ؛
ﹰﺎﻓﺻـﺮ ﻣﻨﻪ ﻳﻘﺒﻞ ﻻ ﺗﻌﺎﱃ ﺑﺎﷲ ٌﻙﻣﺸﺮ ﻓﻬﻮ ﺍﷲ ﱠﺔﺒﻛﻤﺤ ﺍﷲ َﲑﻏ ﱠﺐﺃﺣ
ﹰﻻﻋﺪ ﻭﻻ.
ﺍﻟﻄﺎﻋﺔ ﺷﺮﻙ:ﺍﷲ ﻏﲑ ﻃﺎﻋﺔ ﻟﻨﻔﺴﻪ ﱡﻞُﺤﻳ ﻛﻤﻦﻭﰲ ﻭﻋﻼ؛ ﺟﻞ
ﺍﻟﻨﺼﺎﺭﻯ ﻋﻦ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ ﺫﻟﻚ:ْﻢُﻬَﻧَـﺎﺒْﻫُﺭَﻭ ْﻢُﻫَﺭَﺎﺒْﺣﹶﺃ ﹸﻭﺍﺬَﺨﱠﺗﺍ
ِﷲﺍ ِﻥُﻭﺩ ْﻦِﻣ ًﺎﺑَﺎﺑْﺭﹶﺃ.
ﺍﷲ ﻟﻐﲑ ﺍﻟﺬﺑﺢ:ﻟﻸﻭﻟﻴـﺎﺀ ﻭﺍﻟـﺬﺑﺎﺋﺢ ﺍﻟﻘـﺮﺍﺑﲔ ﻳـﺬﺑﺢ ﻛﻤﻦ
(١
)ﺍﻟﺸﺎﰲ ﺍﻟﺪﻭﺍﺀ ﻋﻦ ﺳﺄﻝ ﳌﻦ ﺍﻟﻜﺎﰲ ﺍﳉﻮﺍﺏ.
- 17. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ٢٠
ﱡﻪﻠﻛ ﻭﻫﺬﺍ ﻧﻔﻌﻬﻢ؛ ﰲ ﻭﺭﺟﺎﺀ ًﺎﻌﻭﻃﻤ ﺇﻟﻴﻬﻢ ًﺎﺑﱡﺮﺗﻘ ﻭﻏﲑﻫﻢ ﻭﺍﻟﺼﺎﳊﲔ
ﺍﻷﻛﱪ ﱢﺮﻙﺸﺍﻟ ﻣﻦ.
ﺍﳊﺍﷲ ﺑﻐﲑ ﻠﻒ:ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:»ﻣـﻦ
ﺃﺷﺮﻙ ﺃﻭ ﻛﻔﺮ ﻓﻘﺪ ﺍﷲ ﺑﻐﲑ ﺣﻠﻒ«)١(
.
ﰲ ُﻪﺒﺻـﺎﺣ ﱠﺪﻠﳜ ﻻ ﺍﻟﺬﻱ ﺍﻷﺻﻐﺮ ﺍﻟﺸﺮﻙ ﻣﻦ ﻫﻮ ﺍﻟﻨﻮﻉ ﻭﻫﺬﺍ
ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﻟﻜﻨﻪ ﺍﻟﻨﺎﺭ؛.
ﱡﻲﺍﳋﻔ ُﻙﺍﻟﺸﺮ:ﺑﺎﻟﻌﺒﺎﺩﺍﺕ؛ ﺍﷲ ﻏﲑ ﻭﺇﺭﺍﺩﺓ ،ﻭﺍﻟﺴﻤﻌﺔ ﺍﻟﺮﻳﺎﺀ ﻭﻫﻮ
ﺇﺫﺍ ﺻﻼﺗﻪ ْﺴﻦﺤُﻳ ﻛﻤﻦ،ﳝـﺪﺡ ﺃﻥ ﻷﺟـﻞ ﱠﻕﺪﻭﻳﺘﺼ ،ﺍﻟﻨﺎﺱ ﺭﺁﻩ
ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ ﻭﻗﺪ ،ﻋﻠﻴﻪ ﻭﻳﺜﻨﻮﺍ ُﺱﱠﺎﻨﺍﻟ َﻩﺭﱢﺪﻳﻘ ﺃﻥ ﻷﺟﻞ ﺍﳋﲑ ﻭﻳﻔﻌﻞ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ:»ُﻙﱢـﺮﺸﺍﻟ ﻋﻠـﻴﻜﻢ ﺃﺧﺎﻑ ﻣﺎ َﻑﺃﺧﻮ ﺇﻥ
ﺍﻷﺻﻐﺮ:ﺑﺄﻋﻤﺎﳍﻢ ﺍﻟﻨﺎﺱ ﺟﺰﻯ ﺇﺫﺍ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﷲ ﻳﻘﻮﻝ ﺍﻟﺮﻳﺎﺀ؛:
ﺍﻟﺪﻧ ﰲ ﺗﺮﺍﺅﻭﻥ ﻛﻨﺘﻢ ﺍﻟﺬﻳﻦ ﺇﱃ ﺍﺫﻫﺒﻮﺍﲡـﺪﻭﻥ ﻫـﻞ ﻓﺎﻧﻈﺮﻭﺍ ﻴﺎ
ﺟﺰﺍﺀ ﻋﻨﺪﻫﻢ«)٢(
.ﱠﺔﻴْﻋﺮﱠـﺸﺍﻟ ﺑﺎﻷﻋﻤـﺎﻝ ﻳﻘﻮﻡ ْﻦَﻣ ًﺎﻀﺃﻳ ﺫﻟﻚ ﻭﻣﻦ
ﺍﳌﺎﻝ ﻷﺟﻞ.
ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﻳﻘﻮﻝ-ﺍﷲ ﺭﲪـﻪ:»ﺍﻹﺭﺍﺩﺍﺕ ﰲ ﺍﻟﺸـﺮﻙ ﻭﺃﻣـﺎ
ﻓﻤـﻦ ﻣﻨﻪ؛ ﻳﻨﺠﻮ ﻣﻦ ﱠﻞﻭﻗ ،ﻟﻪ ﺳﺎﺣﻞ ﻻ ﺍﻟﺬﻱ ﺍﻟﺒﺤﺮ ﻓﺬﻟﻚ ﻭﺍﻟﻨﻴﺎﺕ
ﺇﻟﻴﻪ ﺍﻟﺘﻘﺮﺏ ﻏﲑ ﹰﺎﺌﺷﻴ ﻭﻧﻮﻯ ﺍﷲ ﻭﺟﻪ ﻏﲑ ﺑﻌﻤﻠﻪ ﺃﺭﺍﺩَﺀﺍﳉـﺰﺍ ﻭﻃﻠﺐ
ﻭﺇﺭﺍﺩﺗﻪ ﻧﻴﺘﻪ ﰲ ﺃﺷﺮﻙ ﻓﻘﺪ ،ﻣﻨﻪ«)٣(
.
(١
)ﺃﲪﺪ ﺭﻭﺍﻩ.
(٢
)ﺃﲪﺪ ﺭﻭﺍﻩ.
(٣
)ﺍﻟﻜﺎﰲ ﺍﳉﻮﺍﺏ.
- 18. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ٢١
ﺍﻟﺸـﺮﻙ ﺑﺎﺏ ﻣﻦ ﻫﻮ ﳑﺎ ﻭﻏﲑﻫﺎ ﺍﻷﻧﻮﺍﻉ ﻫﺬﻩ ﻣﻦ ﺃﺧﻲ ﻓﺎﺣﺬﺭ
،ﺍﻟﺘﻤـﺎﺋﻢ ﻭﺍﺳـﺘﻌﻤﺎﻝ ﺍﷲ ﻏـﲑ ﻣﻦ ﻭﺍﳋﻮﻑ ﺍﷲ ﻏﲑ ﻣﻦ ﻛﺎﻟﺮﺟﺎﺀ
ﻫـﻮ ﳑﺎ ﺫﻟﻚ ﻭﻏﲑ ،ﻭﺍﻟﻄﲑﺓ ،ﻟﻠﺒﻼﺀ ًﺎﻌﺩﻓ ﻭﺗﻌﻠﻴﻘﻬﺎ ﻭﺍﳊﻠﻖ ،ﻭﺍﳋﻴﻂ
ﺍﻟﺘﻮﺣﻴﺪ ﻛﺘﺐ ﰲ ﻣﺒﺴﻮﻁ.
ﺗﻌﺎﱃ ﻗﺎﻝ:ﹶﻟُﻦْـﺑﺍ ُﺢِـﻴﺴَﻤﹾﻟﺍ َﻮُﻫ َﷲﺍ ﱠﻥﹺﺇ ﹸﻮﺍﻟﹶﺎﻗ َﻦِﻳﺬﱠﻟﺍ َﺮﹶﻔﹶﻛ ْﺪﹶﻘ
ْﻦَﻣ ُﻪﱠﻧﹺﺇ ْﻢﹸﻜﱠﺑَﺭَﻭ ﱢﻲﺑَﺭ َﷲﺍ ُﻭﺍﺪُﺒْﻋﺍ ﹶﻞِﻴﺋَﺍﺮْﺳﹺﺇ ﹺﻲﻨَﺑ َﺎﻳ ُﺢِﻴﺴَﻤﹾﻟﺍ ﹶﻝﹶﺎﻗَﻭ َﻢَﻳْﺮَﻣ
ِﻟﱠﺎﻈِﻠﻟ َﺎﻣَﻭ ُﺭﱠﺎﻨﺍﻟ ُﻩَﺍﻭﹾﺄَﻣَﻭ ﹶﺔﱠﻨَﺠﹾﻟﺍ ِﻪْﻴﹶﻠَﻋ ُﷲﺍ َﻡﱠﺮَﺣ ْﺪﹶﻘﹶﻓ ِﷲﹺﺎﺑ ْﻙﹺﺮْﺸُﻳْﻦِﻣ َﲔِﻤ
ﹴﺭَﺎﺼْﻧﹶﺃ*.
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻭﻗﺎﻝ:»ﺍﻟﻜﺒﺎﺋﺮ؟ ﺑﺄﻛﱪ ﺃﻧﺒﺌﻜﻢ ﺃﻻ«ﻗﻠﻨﺎ:
ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ ﺑﻠﻰ.ﻗﺎﻝ:»ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻋﻘﻮﻕ ،ﺑﺎﷲ ﺍﻟﺸﺮﻙ«)١(
.
ﺍﻟﻐﻴﺐ ﻣﻌﺮﻓﺔ ﻻﻟﺘﻤﺎﺱ ﻭﺍﻟﻌﺮﺍﻓﲔ ﱠﺎﻥﻬﹸﻜﺍﻟ ﺯﻳﺎﺭﺓ:ﺻﻠﻰ ﻗﺎﻝ ﻓﻘﺪ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ:»َﺼﹶﻓ ﺷﻲﺀ ﻋﻦ ﻓﺴﺄﻟﻪ ﹰﺎﻓﱠﺍﺮَﻋ َﻰﺗﹶﺃ ْﻦَﻣﻟﻪ َﻞﺒﹾﻘُﺗ ﱂ ﹶﻪﻗﱠﺪ
ًﺎﻣﻳﻮ ﺃﺭﺑﻌﲔ ﺻﻼﺓ«.
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻭﻋﻦ:ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ:»ﹸﻧـﺰﻝﺃ ﲟﺎ ﹶﻔﺮﻛ ﻓﻘﺪ ﻳﻘﻮﻝ ﲟﺎ ﱠﻗﻪﺪَﺼﹶﻓ ًﺎﻨﻛﺎﻫ ﹶﺗﻰﺃ ْﻦَﻣ
ﳏﻤﺪ ﻋﻠﻰ«.
ﻗﺎﻝ ﻭﻗﺪ ،ﺍﻟﻐﻴﺐ ﳌﻌﺮﻓﺔ ﱠﻉﺪﻣ ﺍﻟﻜﺎﻫﻦ ﻷﻥ ﺍﻟﺸﺮﻙ؛ ﻣﻦ ﻓﺎﻟﻜﻬﺎﻧﺔ
ﺗﻌﺎﱃ:ﹶﺎﻔَﻣ ُﻩَﺪْﻨِﻋَﻭﱢﺮَـﺒﹾﻟﺍ ِﻲﻓ َﺎﻣ ُﻢﹶﻠْﻌَﻳَﻭ َﻮُﻫ ﱠﺎﻟﹺﺇ َﺎﻬُﻤﹶﻠْﻌَﻳ ﹶﺎﻟ ﹺﺐْﻴَﻐﹾﻟﺍ ُﺢِﺗ
ﹺﺮْﺤَﺒﹾﻟَﺍﻭﻓﺎﷲ ؛-ﻭﻋﻼ ﺟﻞ-ﻭﻣﻦ ،ﺍﻟﻐﻴﺒﻴﺎﺕ ﺑﻌﻠﻢ ﱡﺺﺍﳌﺨﺘ ﻭﺣﺪﻩ
(١
)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
- 19. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ٢٢
،ﺃﺷـﺮﻙ ﻓﻘـﺪ ﺍﻟﻐﻴـﺐ ﻣﻌﺮﻓﺔ ﻻﻟﺘﻤﺎﺱ ﺍﻟﻜﺎﻫﻦ ﺃﻭ ﱠﺍﻑﺮَﻌﺍﻟ ﺇﱃ ﳉﺄ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ ﻭﻟﺬﻟﻚ:»ﺃﻧـﺰﻝ ﲟﺎ ﻛﻔﺮ ﻓﻘﺪ
ﻋﻠﻰﳏﻤﺪ«.
ﺍﻟﺴﺤﺮﺓ ﺇﱃ ﻭﺍﻟﻠﺠﻮﺀ ﺍﻟﺴﺤﺮ ﺍﺳﺘﻌﻤﺎﻝ:ﺃﺧﻄـﺮ ﻣـﻦ ﻭﻫﻮ
ﺗﻌـﺎﱃ ﻗـﺎﻝ ﺍﻹﳝـﺎﻥ؛ ﺿﻌﺎﻑ ﻓﻴﻬﺎ ﻳﻘﻊ ﺍﻟﱵ ﺍﻟﻌﻘﺪﻳﺔ ﺍﳌﺨﺎﻟﻔﺎﺕ:
ﹸﻥَﺎﻤْﻴﹶﻠُـﺳ َﺮﹶﻔﹶﻛ َﺎﻣَﻭ ﹶﻥَﺎﻤْﻴﹶﻠُﺳ ِﻚﹾﻠُﻣ ﹶﻰﻠَﻋ ُﲔِﻃَﺎﻴﱠﺸﺍﻟ ﹸﻮﻠْﺘَﺗ َﺎﻣ ُﻮﺍﻌَﺒﱠﺗَﺍﻭ
ﺍ َﺱﱠﺎﻨﺍﻟ ﹶﻥُﻮﻤﱢﻠَﻌُﻳ ُﻭﺍﺮﹶﻔﹶﻛ َﲔِﻃَﺎﻴﱠﺸﺍﻟ ﱠﻦِﻜﹶﻟَﻭﹶـﻰﻠَﻋ ﹶﻝﹺﺰْـﻧﹸﺃ َﺎﻣَﻭ َﺮْﺤﱢﺴﻟ
ﹶﺎﻟﹸﻮﻘَﻳ ﱠﻰﺘَﺣ ٍﺪَﺣﹶﺃ ْﻦِﻣ ِﻥَﺎﻤﱢﻠَﻌُﻳ َﺎﻣَﻭ َﺕُﻭﺭَﺎﻣَﻭ َﺕُﻭﺭَﺎﻫ ﹶﻞﹺﺑَﺎﺒﹺﺑ ﹺﻦْﻴﹶﻜﹶﻠَﻤﹾﻟﺍ
ِﺀْﺮَﻤﹾﻟﺍ َﻦْﻴَﺑ ِﻪﹺﺑ ﹶﻥﹸﻮﻗﱢﺮﹶﻔُﻳ َﺎﻣ َﺎﻤُﻬْﻨِﻣ ﹶﻥُﻮﻤﱠﻠَﻌَﺘَﻴﹶﻓ ْﺮﹸﻔﹾﻜَﺗ ﹶﺎﻠﹶﻓ ﹲﺔَﻨْﺘِﻓ ُﻦْﺤَﻧ َﺎﻤﱠﻧﹺﺇ
ﱢﺭَﺎﻀﹺﺑ ْﻢُﻫ َﺎﻣَﻭ ِﻪﹺﺟْﻭَﺯَﻭَـﺎﻣ ﹶﻥُـﻮﻤﱠﻠَﻌَﺘَﻳَﻭ ِﷲﺍ ِﻥﹾﺫﹺﺈﹺﺑ ﱠﺎﻟﹺﺇ ٍﺪَﺣﹶﺃ ْﻦِﻣ ِﻪﹺﺑ َﻦﻳ
ْﻦِﻣ ِﺓَﺮِﺧﹾﺂﻟﺍ ِﻲﻓ ُﻪﹶﻟ َﺎﻣ ُﻩَﺍﺮَﺘْﺷﺍ ﹺﻦَﻤﹶﻟ ُﻮﺍﻤِﻠَﻋ ْﺪﹶﻘﹶﻟَﻭ ْﻢُﻬُﻌﹶﻔْﻨَﻳ ﹶﺎﻟَﻭ ْﻢُﻫﱡﺮُﻀَﻳ
ﹶﻥُﻮﻤﹶﻠْﻌَﻳ ُﻮﺍﻧﹶﺎﻛ ْﻮﹶﻟ ْﻢُﻬَﺴﹸﻔْﻧﹶﺃ ِﻪﹺﺑ ْﺍﻭَﺮَﺷ َﺎﻣ َﺲﹾﺌﹺﺒﹶﻟَﻭ ﹴﻕﹶﺎﻠَﺧ*ْﻢُـﻬﱠﻧﹶﺃ ْﻮﹶﻟَﻭ
َﻣﺁﹶﻥُﻮﻤﹶﻠْﻌَﻳ ُﻮﺍﻧﹶﺎﻛ ْﻮﹶﻟ ٌﺮْﻴَﺧ ِﷲﺍ ِﺪْﻨِﻋ ْﻦِﻣ ﹲﺔَﺑﹸﻮﺜَﻤﹶﻟ ْﺍﻮﹶﻘﱠﺗَﺍﻭ ُﻮﺍﻨ.
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻭﻗﺎﻝ:»ﺍﳌﻮﺑﻘﺎﺕ َﻊْﺒﱠﺴﺍﻟ ﺍﺟﺘﻨﺒﻮﺍ«.ﻭﺫﻛﺮ
ﻣﻨﻬﺎ»ﺍﻟﺴﺤﺮ«.
ﺍﻟﺴﺤﺮ ﻣﻦ ﻟﻠﺘﺪﺍﻭﻱ ﱢﺤﺮﺴﺍﻟ ﹸﻝﺍﺳﺘﻌﻤﺎ ًﺎﻀﺃﻳ ﹶﻔﺎﺕﻟﺍﳌﺨﺎ ﻭﻣﻦ:
ﹶﺔﻋﺎﻣـ ﻷﻥ ﺧﻄـﲑﺓ؛ ﻋﻘﺪﻳﺔ ﻣﻔﺎﺳﺪ ﺑﻪ ﲢﺼﻞ ﺃﻣﺮ ﻭﻫﻮَﺮﺓﺤﱠـﺴﺍﻟ
ﺃﻥ ﺍﳌـﺮﻳﺾ ﻋﻠـﻰ ﻭﻳﺸﺘﺮﻃﻮﻥ ،ﺍﻟﻌﻼﺝ ﰲ ﺷﺮﻛﻴﺔ ﹰﺎﻗﻃﺮ ﻳﺴﺘﻌﻤﻠﻮﻥ
ﲤـﺎﺋﻢ ﻳﻌﻠـﻖ ﺃﻭ ،ﻟﻠﺠﻦ ﺍﻟﺬﺑﺎﺋﺢ ﻳﺬﺑﺢ ﻭﺃﻥ ﻟﻠﺸﻴﺎﻃﲔ ﺍﻟﻘﺮﺍﺑﲔ ﱢﻡﺪﻳﻘ
ﰲ ﻭﺟـﺎﺀ ﺍﻟﺴـﺤﺮﺓ؛ ﻋﻨـﺪ ﺍﻟﺸﺮﻙ ﺻﻮﺭ ﻣﻦ ﺫﻟﻚ ﳓﻮ ﺃﻭ ﺷﺮﻛﻴﺔ
ﻓﻘﺎﻝ ﺍﻟﻨﺸﺮﺓ ﻋﻦ ﺳﺌﻞ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺭﺳﻮﻝ ﺃﻥ ﺍﳊﺪﻳﺚ:
- 20. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ٢٣
»ﺍﻟﺸﻴﻄﺎﻥ ﻋﻤﻞ ﻣﻦ ﻫﻲ«.ﺍﳌﺴﺤﻮﺭ ﻋﻦ ﺍﻟﺴﺤﺮ ﱡﻞﺣ ﻫﻲ ﻭﺍﻟﻨﺸﺮﺓ.
ﻧﻮﻋﺎﻥ ﻭﻫﻲ:ﻣـﻦ ﱞﻞﻓﻜ ﻣﺜﻠﻪ؛ ﺑﺴﺤﺮ ﺍﻟﺴﺤﺮ ﱢﻞﲝ ﻳﻜﻮﻥ ﻧﻮﻉ
ﺍﻟﺴﺤﺮ ﺗﺄﺛﲑ ﻓﻴﺒﻄﻞ ﳛﺐ ﲟﺎ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﻳﺘﻘﺮﺏ ﻭﺍﳌﺴﺤﻮﺭ ﺍﻟﺴﺎﺣﺮ
ﳚﻮﺯ ﻻ ﻓﻬﺬﺍ ﺍﳌﺴﺤﻮﺭ؛ ﻋﻦ.ﺍﻟﺜﺎﱐ:ﱡﻗﻲﺮﺑـﺎﻟ ﺍﻟﺴﺤﺮ ﱡﻞﺣ ﻳﻜﻮﻥ ﺃﻥ
ﺍﳌﺒﺎ ﻭﺍﻷﺩﻭﻳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻷﺩﻋﻴﺔ ﱡﺫﺍﺕﻮﱠﻌﺘﻭﺍﻟﺟﺎﺋﺰ ﻓﻬﺬﺍ ﺣﺔ؛.
ﺍﳌﻌﻮﺫﺗﲔ ﻗﺮﺍﺀﺓ ﱠﺔﻴﱠﺮﻋﺸﺍﻟ ﱡﺫﺍﺕﻮﱠﻌﺘﺍﻟ ﻭﻣﻦ:ﺍﻟﻔﻠﻖ:ﹸﺫُـﻮﻋﹶﺃ ﹾﻞﹸـﻗ
ﹺﻖﹶﻠﹶﻔﹾﻟﺍ ﱢﺏَﺮﹺﺑﻭﺍﻟﻨﺎﺱ ،:ﹺﺱﱠﺎﻨﺍﻟ ﱢﺏَﺮﹺﺑ ﹸﺫُﻮﻋﹶﺃ ﹾﻞﹸﻗﺃﻫﻞ ُﺾﺑﻌ ﻭﻗﺎﻝ ،
ﱢﺤﺮﺴﺍﻟ ﻋﻼﺝ ﰲ ﺍﻟﻌﻠﻢ:ﺑﺎﳌﺎﺀ ﻭﳜﻠﻄﻬﺎ ﺍﻟﺴﺪﺭ ﻣﻦ ﻭﺭﻗﺎﺕ ﺳﺒﻊ ﱡﻕﻳﺪ
ﻭﺁﻳ ﻭﺍﳌﻌﻮﺫﺗﲔ ﺍﻟﻜﺮﺳﻲ ﺁﻳﺔ ﻋﻠﻴﻪ ﻭﻳﻘﺮﺃﺍﳌﺎﺀ ﻣﻦ ﳛﺴﻮ ﰒ ،ﺍﻟﺴﺤﺮ ﺎﺕ
،ﻣـﺮﺓ ﺍﻟﺮﻗﻴﺔ ﻫﺬﻩ ﻭﻳﻜﺮﺭ ﻣﻨﻪ ﻳﻐﺘﺴﻞ ﰒ ﺣﺴﻮﺍﺕ ﺛﻼﺙ ﻋﻠﻴﻪ ﺍﳌﻘﺮﻭﺀ
ﻣﺮﺍﺕ ﻭﺳﺒﻊ ،ﻭﺛﻼﺙ.
ﱡﻲﺍﻟﺒﺪﻋ ﱡﻞﺳَﻮﱠﺘﺍﻟ:،ﺍﻷﻣﻮﺍﺕ ﻣﻦ ﱡﻋﺎﺀﺪﺍﻟ ﺑﻄﻠﺐ ﱡﻞﺳَﻮﱠﺘﻛﺎﻟ ﻭﺫﻟﻚ
ﺑـﺬﻭﺍﺕ ﺍﻟﺘﻮﺳـﻞ ﺃﻭ ﻭﺳـﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ ﲜﺎﻩ ﱡﻞﺳَﻮﱠﺘﺍﻟ ﺃﻭ
ﺍﳌﺨﻠﻮﻗﲔ.
ﻻ ﺍﻟﺪﻋﺎﺀ ﻭﻃﻠﺐﳚﻮﺯ؛ﹾﺪﺭﻘَﻳ ﻻ َﺖﺍﳌﻴ ﱠﻥﻷ ﹶﻪ؛ﻔﱠﺴﺍﻟ ﻣﻦ ﱠﻪﻧﺇ ﺑﻞ
َﺐﻃﻠـ ﻓـﺈﻥ ﻭﻟﺬﻟﻚ ،ﺃﺟﻠﻪ ﻭﻭﺍﻓﺎﻩ ،ﻋﻤﻠﻪ ﺍﻧﺘﻬﻰ ﻭﻗﺪ ،ﱡﻋﺎﺀﺪﺍﻟ ﻋﻠﻰ
ﹲﻝﳏﺎ ٌﺐﻃﻠ ﻷﻧﻪ ﳚﻮﺯ؛ ﻻ ﺍﻷﻣﻮﺍﺕ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ!ﺑـﻦ ﻋﻤـﺮ ﻭﻫﺬﺍ
ﻣﻦ ﲝﻀﺮﻬﺗﻤﺎ ﻭﻣﻦ ،ﺳﻔﻴﺎﻥ ﺃﰊ ﺑﻦ ﻭﻣﻌﺎﻭﻳﺔ ،ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺍﳋﻄﺎﺏ
ﺃﺟﺪﺑﻮﺍ ﳌﺎ ،ﻭﺍﻟﺘﺎﺑﻌﲔ ﺍﻟﺼﺤﺎﺑﺔـﺎﻴﺣ ﻛﺎﻥ ﲟﻦ ﻭﺍﺳﺘﺸﻔﻌﻮﺍ ﺍﺳﺘﺴﻘﻮﺍ
ﻭﱂ ،ﻳﺴﺘﺸـﻔﻌﻮﺍ ﻭﱂ ،ﻳﺘﻮﺳـﻠﻮﺍ ﻭﱂ ،ﺍﻷﺳﻮﺩ ﺑﻦ ﻭﻛﻴﺰﻳﺪ ﱠﺎﺱﺒﻛﺎﻟﻌ
ﻏـﲑﻩ؛ ﻋﻨﺪ ﻭﻻ ،ﻗﱪﻩ ﻋﻨﺪ ﻻ ﻭﺳﻠﻢ؛ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺑﺎﻟﻨﱯ ﻳﺴﺘﺴﻘﻮﺍ
- 21. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ٢٤
ﻋﻤﺮ ﻗﺎﻝ ﻭﻗﺪ ،ﻭﻛﻴﺰﻳﺪ ﻛﺎﻟﻌﺒﺎﺱ ﺍﻟﺒﺪﻝ ﺇﱃ ﻋﺪﻟﻮﺍ ﺑﻞ) :ﱠﺎﻨﻛ ﱠﺎﻧﺇ ﺍﻟﻠﻬﻢ
ﻧﺘ ﻭﺇﻧﺎ ،ﻓﺘﺴﻘﻴﻨﺎ ﺑﻨﺒﻴﻨﺎ ﺇﻟﻴﻚ ﱠﻞﺳﻧﺘﻮﻓﺎﺳـﻘﻨﺎ ﱢﻨـﺎﻴﻧﺒ ﱢﻢﺑﻌ ﱠﻞﺳﻮ()١(
؛
ﺍﳌﺸـﺮﻭﻉ ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﺑﻪ ﻳﺘﻮﺳﻠﻮﺍ ﺃﻥ ﺗﻌﺬﺭ ﳌﺎ ﺫﻟﻚ ﻣﻦ ﺑﺪﻻ ﻓﺠﻌﻠﻮﺍ
ﺍﷲ ﺻـﻠﻰ ﻗﱪﻩ ﺇﱃ ﻳﺄﺗﻮﺍ ﺃﻥ ﳝﻜﻨﻬﻢ ﻛﺎﻥ ﻭﻗﺪ ،ﻳﻔﻌﻠﻮﻧﻪ ﻛﺎﻧﻮﺍ ﺍﻟﺬﻱ
ﻋﻠـﻰ ﹲﻞﺩﻟﻴ ﻟﺬﻟﻚ ﹸﻬﻢﻛﻓﺘﺮ ًﺍ؛ﺰﺟﺎﺋ ﻛﺎﻥ ﻟﻮ ﺑﻪ ﱠﻠﻮﺍﺳﻓﻴﺘﻮ ﻭﺳﻠﻢ ﻋﻠﻴﻪ
ﺑﺪﻋﺎﺋ ﻻ ﺑﺎﻷﻣﻮﺍﺕ؛ ﱡﻞﺳﱠﻮﺘﺍﻟ ﺟﻮﺍﺯ ﻋﺪﻡﺑﺸﻔﺎﻋﺘﻬﻢ ﻭﻻ ﻬﻢ.
ﳚـﻮﺯ ﻻ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ ﲜﺎﻩ ﱡﻞﺳَﻮﱠﺘﺍﻟ ﻭﻛﺬﻟﻚ:
ﻓﻴﻪ ﺍﻟﺬﻱ ﺍﳊﺪﻳﺚ ﻭﺃﻣﺎ:»ﺟﺎﻫﻲ ﻓﺈﻥ ﲜﺎﻫﻲ ﻓﺎﺳﺄﻟﻮﻩ ﺍﷲ ﺳﺄﻟﺘﻢ ﺇﺫﺍ
ﻋﻈﻴﻢ ﺍﷲ ﻋﻨﺪ«.ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ٌﺏﻣﻜﺬﻭ ﺣﺪﻳﺚ ﻓﻬﻮ
ﺗﻴﻤﻴﺔ ﺍﺑﻦ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻣﻨﻬﻢ ،ﺑﻮﺿﻌﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻜﻢ ﻭﻗﺪ ،ﻭﺳﻠﻢ-
ﺍ ﺭﲪﻪﺻﻠﻰ ﺍﻟﻨﱯ ﲜﺎﻩ ﱡﻞﺳَﻮﱠﺘﺍﻟ ﺟﻮﺍﺯ ﻋﻠﻰ ﺻﺤﻴﺢ ﺩﻟﻴﻞ ﻳﻘﻢ ﻭﱂ ،ﷲ
ﹶﻞﺍﻷﺻ ﱠﻥﻷ ﳚﻮﺯ؛ ﻻ ﻓﻬﻮ ﺩﻟﻴﻞ ﻓﻴﻪ ﻳﺼﺢ ﱂ ﺩﺍﻡ ﻭﻣﺎ ﻭﺳﻠﻢ؛ ﻋﻠﻴﻪ ﺍﷲ
ﺻﺮﻳﺢ ﺻﺤﻴﺢ ﺑﺪﻟﻴﻞ ﺗﺜﺒﺖ ﺣﱴ ﱡﻒﻗَﻮﱠﺘﺍﻟ ﺍﻟﻌﺒﺎﺩﺓ ﰲ.
ﻷﻣﺮﻳﻦ ﺍﳌﺨﻠﻮﻕ ﱢﻖﲝ ﹸﻞﱡﺳَﻮﱠﺘﺍﻟ ﳚﻮﺯ ﻻ ﻭﻛﺬﻟﻚ:
ﺍﻷﻭﻝ:ﻋﻠﻴ ﳚﺐ ﻻ ﻭﻋﻼ ﺟﻞ ﺍﷲ ﺃﻥﻫﻮ ﻭﺇﳕﺎ ﻷﺣﺪ؛ ﺣﻖ ﻪ–
ﺳﺒﺤﺎﻧﻪ-ﺗﻌﺎﱃ ﻗﺎﻝ ﻛﻤﺎ ﺑﺬﻟﻚ؛ ﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﹸﻞﱠﻀﻳﺘﻔ ﻣﻦ:ْﺪﹶﻘﹶﻟَﻭ
َﻦِﻣ َﺎﻨْﻤﹶﻘَﺘْﻧﹶﺎﻓ ِﺕَﺎﻨﱢﻴَﺒﹾﻟﹺﺎﺑ ْﻢُﻫُﻭﺀَﺎﺠﹶﻓ ْﻢﹺﻬِﻣْﻮﹶﻗ ﹶﻰﻟﹺﺇ ﹰﺎﻠُﺳُﺭ َﻚِﻠْﺒﹶﻗ ْﻦِﻣ َﺎﻨﹾﻠَﺳْﺭﹶﺃ
َﲔﹺﻨِﻣْﺆُﻤﹾﻟﺍ ُﺮْﺼَﻧ َﺎﻨْﻴﹶﻠَﻋ ًّﺎَﻘﺣ ﹶﻥﹶﺎﻛَﻭ ُﻮﺍﻣَﺮْﺟﹶﺃ َﻦِﻳﺬﱠﻟﺍ؛ﺍﳌﻄﻴـﻊ ﹸﻥﻓﻜـﻮ
ُﻕﺍﺳـﺘﺤﻘﺎ ﻫـﻮ ﻭﻟﻴﺲ ،ﻭﺇﻧﻌﺎﻡ ﻓﻀﻞ ُﻕﺍﺳﺘﺤﻘﺎ ﻫﻮ َﺀﺍﳉﺰﺍ ﱡﻖﻳﺴﺘﺤ
ﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﻳﺴﺘﺤﻖ ﻛﻤﺎ ﻣﻘﺎﺑﻠﺔ.
(١
)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
- 22. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ٢٥
ﺍﻟﺜﺎﱐ:ﱞﻖﺣـ ﻫـﻮ ﻋﺒﺪﻩ ﻋﻠﻰ ﺑﻪ ﺍﷲ ﹶﻞﱠﻀﺗﻔ ﺍﻟﺬﻱ ﱠﻖﺍﳊ ﻫﺬﺍ ﺃﻥ
ﻛـﺎﻥ ﻣﺴـﺘﺤﻘﻪ ﻏـﲑ ﺑﻪ ﱠﻞﺳﺗﻮ ﻓﺈﺫﺍ ﺑﻪ؛ ﻟﻐﲑﻩ ﻋﻼﻗﺔ ﻻ ﺑﻪ ﱞﺹﺧﺎ
ﻟﻐﲑﻩ ﻋﻼﻗﺔ ﻻ ﱟﱯﺃﺟﻨ ﺑﺄﻣﺮ ﹰﻼﱢﺳﻣﺘﻮﻭﺃﻣـﺎ ﹰﺎ؛ﺌﺷـﻴ ﳚﺪﻳﻪ ﻻ ﻭﻫﺬﺍ ،ﺑﻪ
ﺣﺪﻳﺚ:»ﺍﻟﺴﺎﺋﻠﲔ ﱢﻖﲝ ﺃﺳﺄﻟﻚ«ﺿﻌﻴﻒ ﺣﺪﻳﺚ ﻓﻬﻮ)١(
.
ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﱠﻔﻈﻴﺔﻠﺍﻟ ﺍﳌﻨﺎﻫﻲ
ﻓﻼﻥ ﻭﺷﺎﺀ ﺍﷲ ﺷﺎﺀ ﻣﺎ ﹸﻝﻗﻮ:ﻗﺎﻝ ﱠﺎﳌ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻗﺎﻝ
ﺭﺟﻞ ﻟﻪ" :ﻭﺷﺌﺖ ﺍﷲ ﺷﺎﺀ ﻣﺎ:"»ﺍﺪﻧ ﷲ َﲏﺘﺃﺟﻌﻠ!ﺍﷲ ﺷـﺎﺀ ﻣﺎ ﻗﻞ
ﻭﺣﺪﻩ«)٢(
.
ﻳ ﺃﻥ ُﺏﱠﻮﺍﺼﻓﺎﻟﺍﳌﺴﻠﻢ ﹶﻝﻘﻮ:ﻷﻥ ﻓﻼﻥ؛ ﰒ ﺍﷲ ﺷﺎﺀ ﻣﺎ»ﰒ«ﺗﻔﻴﺪ
ﺍﻟﻮﺍﻭ ﻭﺃﻣﺎ ﺍﷲ؛ ﳌﺸﻴﺌﺔ ﹰﺔﺗﺎﺑﻌ ﺍﻟﻌﺒﺪ ﻣﺸﻴﺌﺔ ﻓﺘﺠﻌﻞ ﺍﻟﺘﺮﺍﺧﻲ؛ ﻣﻊ َﺐﺍﻟﺘﺮﺗﻴ
ًﺎﺒﺗﻌﻘﻴ ﻭﻻ ًﺎﺒﺗﺮﺗﻴ ﺗﻘﺘﻀﻲ ﻭﻻ ،ﻭﺍﳉﻤﻊ ﺍﻻﺷﺘﺮﺍﻙ ﻓﺘﻘﺘﻀﻲ.
ﺍﷲ ﺑﻐﲑ ﺍﳊﻠﻒ:ﺃﻭ ،ﻭﺍﳌـﻮﺗﻰ ﺑﺎﻷﻭﻟﻴﺎﺀ ﺃﻭ ﺑﺎﳊﻴﺎﺓ ﳛﻠﻒ ﻛﻤﻦ
ﱡﻠﻓﻜ ﺫﻟﻚ؛ ﳓﻮ ﺃﻭ ،ﺑﺎﻟﻨﻌﻢﺗﻘﺮﺭ ﻣﺎ ﲣﺎﻟﻒ ﺍﻟﱵ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻨﺎﻫﻲ ﻣﻦ ﻬﺎ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻳﻘﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ؛ ﰲ:»ﺑﻐـﲑ ﺣﻠﻒ ﻣﻦ
ﺃﺷﺮﻙ ﺃﻭ ﻛﻔﺮ ﻓﻘﺪ ﺍﷲ«.،ﲟﻌﻈـﻢ ﺇﻻ ﻳﻜﻮﻥ ﻻ َﻢﺍﻟﻘﺴ ﻷﻥ ﻭﺫﻟﻚ
ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻏﲑ ﺗﻌﻈﻴﻢ ﳚﻮﺯ ﻭﻻ.
ﻗﻮﻝ:»ﻏﻠﻂ ﺷﻜﻠﻪ ﻓﻼﻥ«:ﺧﻠﻖ ﻋﻠﻰ ﺗﻌﻘﻴﺐ ﺍﻟﻌﺒﺎﺭﺓ ﻫﺬﻩ ﻓﻔﻲ
ﺃﺗﻘﻦ ﺍﻟﺬﻱ ﺍﷲﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻠﻴﺲ ﻓﺄﺣﺴﻦ؛ ﻭﺻﻮﺭ ،ﺧﻠﻘﻪ ﺷﻲﺀ ﻛﻞ
(١
)ﻟﻸﻟﺒﺎﱐ ﺍﻟﻀﻌﻴﻔﺔ ﺍﻟﺴﻠﺴﻠﺔ)٢٤.(
(٢
)ﺃﲪﺪ ﺭﻭﺍﻩ.
- 23. ﺍﻟﻌﻘﻴ ﰲ ﳐﺎﻟﻔﺎﺕﺪﺓ ٢٦
ﻫـﻮ ﳋﻠﻘﺘﻪ ﱠﻡﺍﻟﺬﺍ ﻓﺈﻥ ﻟﺬﻟﻚ ﻧﻔﺴﻪ؛ ﱠﺭﻮﺻ ﻣﻦ ﻫﻮ ﻭﻻ ،ﻧﻔﺴﻪ ﺃﻭﺟﺪ
ﻭﻗﻀـﺎﺋﻪ؛ ﺣﻜﻤـﻪ ﻋﻠﻰ ﻭﺗﻌﻘﻴﺐ ،ﺍﻷﺻﻞ ﰲ ﺍﷲ ﳌﺸﻴﺌﺔ ﱞﻡﺫﺍُﷲَﺍﻭ
ِﻪِﻤﹾﻜُﺤِﻟ َﺐﱢﻘَﻌُﻣ ﹶﺎﻟ ُﻢﹸﻜْﺤَﻳ.
ﻗﻮﻝ:ﺃﻋﻠﻢ ﻭﺭﺳﻮﻟﻪ ﺍﷲ:ﰲ ﺇﻻ ﻗﻮﳍـﺎ ﳚﻮﺯ ﻻ ﺍﻟﻌﺒﺎﺭﺓ ﻭﻫﺬﻩ
ﺍﺇﻻ ﻓﻴﻬﺎ ﻳﻘﺎﻝ ﻓﻼ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻷﻣﻮﺭ ﺃﻣﺎ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻷﻣﻮﺭ" :ﺃﻋﻠﻢ ﺍﷲ"؛
ﱠﻤﻪﻠﻋ ﻓﻘﺪ ﺍﻟﺸﺮﻋﻴﺔ؛ ﺑﺎﻷﻣﻮﺭ ﹲﱂﻋﺎ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻷﻥ
ﻓﻘﺎﻝ ﺑﺬﻟﻚ ﻭﺃﺧﱪﻧﺎ ،ﺫﻟﻚ ﱡﻪﺑﺭ:َﺏَـﺎﺘِﻜﹾﻟﺍ َﻚْـﻴﹶﻠَﻋ ُﷲﺍ ﹶﻝَﺰْـﻧﹶﺃَﻭ
ﹶﻥﹶـﺎﻛَﻭ ُﻢﹶﻠْﻌَﺗ ْﻦﹸﻜَﺗ ْﻢﹶﻟ َﺎﻣ َﻚَﻤﱠﻠَﻋَﻭ ﹶﺔَﻤﹾﻜِﺤﹾﻟَﺍﻭَﻚْـﻴﹶﻠَﻋ ِﷲﺍ ﹸﻞْـﻀﹶﻓ
ًﺎﻤِﻴﻈَﻋ.
ﺃﻋﻤﺎﻟﻪ ﻋﻠﻰ ﻳﻜﺘﺐ ﻣﻦ ﻓﺈﻥ ﻫﻨﺎ ﻭﻣﻦ:َﻯﺮَﻴَـﺴﹶﻓ ﹸﻮﺍﻠَﻤْﻋﺍ ﹺﻞﹸﻗَﻭ
ُﻪﹸﻟُﻮﺳَﺭَﻭ ْﻢﹸﻜﹶﻠَﻤَﻋ ُﷲﺍﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻷﻥ ﳐﻄﺊ؛ ﻫﻮ
ﻋﻼﻗﺔ ﻻ ﻏﻴﱯ ﺃﻣﺮ ﻋﻦ ﻳﺴﺄﻝ ﻣﻦ ﻭﻛﺬﻟﻚ ،ﻣﻮﺗﻪ ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﻳﺮﻯ ﻻ
ﻓﻴﻘﻮﻝ ،ﺑﺎﻟﺸﺮﻉ ﻟﻪ:ﺃﻋﻠﻢ ﻭﺭﺳﻮﻟﻪ ﺍﷲ.ﺃﻳـﻦ ﻓﻼﻥ ﻋﻦ ﻳﺴﺄﻝ ﻛﺄﻥ
ﺍﻟﻐﻴﺐ؛ ﻳﻌﻠﻢ ﻻ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻓﺎﻟﺮﺳﻮﻝ ﺫﻟﻚ؛ ﳓﻮ ﺃﻭ ﻳﺬﻫﺐ
ﻋﻨﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ﺇﻟﻴﻪ؛ ﺍﻟﻐﻴﺐ ﻋﻠﻢ ﻧﺴﺒﺔ ﳛﺮﻡ ﻟﺬﻟﻚ:ْﻢﹸـﻜﹶﻟ ﹸﻝﹸﻮﻗﹶﺃ ﹶﺎﻟَﻭ
ٌﻚﹶﻠَﻣ ﱢﻲﻧﹺﺇ ﹸﻝﹸﻮﻗﹶﺃ ﹶﺎﻟَﻭ َﺐْﻴَﻐﹾﻟﺍ ُﻢﹶﻠْﻋﹶﺃ ﹶﺎﻟَﻭ ِﷲﺍ ُﻦِﺋَﺍﺰَﺧ ِﻱﺪْﻨِﻋ.
ﻗﻮﻝ:»ﺍﷲ ﺷﺎﺀ ﺇﻥ ﻣﺆﻣﻦ ﺃﻧﺎ«ﺍﻟﺸﻚ ﺳﺒﻴﻞ ﻋﻠﻰ:
ﻗﺎﻝ ﻓﻤﻦ:»ﻓﻘﺪ ﻭﺍﻟﺮﻳﺐ ﺍﻟﺸﻚ ﺳﺒﻴﻞ ﻋﻠﻰ ﺍﷲ ﺷﺎﺀ ﺇﻥ ﻣﺆﻣﻦ ﺃﻧﺎ
ﺍﻟﺸـﻚ ﺳﺒﻴﻞ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻷﻥ ًﺎ؛ﻤﻋﻈﻴ ًﺎﻣﺟﺮ ﺍﺭﺗﻜﺐ
ﻗﺎﻝ ﻣﻦ ﻗﻮﻝ ﻭﺃﻣﺎ ،ﺇﳝﺎﻧﻪ ﰲ ﱠﻚﻳﺸ ﺃﻥ ﻟﻠﻤﺆﻣﻦ ﳛﻞ ﻭﻻ ،ﻛﻔﺮ:»ﺃﻧـﺎ
ﺍﷲ ﺷﺎﺀ ﺇﻥ ﻣﺆﻣﻦ«.ﻳﻨﺴﺐ ﻭﺃﻥ ﺍﻟﻨﻔﺲ ﺗﺰﻛﻴﺔ ﻣﻦ ﺍﳋﻮﻑ ﺳﺒﻴﻞ ﻋﻠﻰ