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هذا منهاج النبى والصحابة فى باب الايمان فتعلموه وعلموه.pdf
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دراسة عملية تطبيقية حول باب الايمان عند اهل السنة والجماعة
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هذا منهاج النبى والصحابة فى باب الايمان فتعلموه وعلموه.pdf
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2.
ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ
ﺑﺴﻢ ﺇﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻀﻞ ﻣ ﻟﻪ ﻭﻣﻦ ﻀﻠﻞ ﻳ ﻓﻼ ﻫﺎﺩ ﻯ ﻟﻪ ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺃﺷ ﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ . } ﺎﻳ ﺎﻬ ﻳﹶﺃ ﻦﻳﺬﱠ ﻟﺍ ﻮﺍ ﻨﻣﺁ ﹸﻮﺍ ﻘ ﺗﺍ ﻪﱠ ﻠﺍﻟ ﻖﺣ ﻪﺗﹶﺎﻘ ﺗ ﻻﻭ ﻦ ﺗﻮ ﻤﺗ ﱠﺎ ﻟﹺﺇ ﻢ ﺘﻧﹶﺃﻭ ﹶﻥﻮ ﻤﻠﺴ ﻣ { . } ﺎﻳ ﺎﻬ ﻳﹶﺃ ﺱﺎ ﻨﺍﻟ ﹸﻮﺍ ﻘ ﺗﺍ ﻢﹸ ﻜ ﺑﺭ ﻱﺬﱠ ﻟﺍ ﻢﹸ ﻜﹶﻘﹶﻠﺧ ﻦﻣ ﹴﺲﹾﻔﻧ ﺓﺪﺣﺍﻭ ﻖﹶﻠﺧﻭ ﺎﻬﻨﻣ ﺎﻬﺟﻭﺯ ﺑﻭ ﱠ ﺚ ﺎﻤ ﻬﻨﻣ ﹰﻻﺎﺟﹺﺭ ﹰﺍﲑﺜﹶﻛ ًﺀﺎﺴﹺﻧﻭ ﹸﻮﺍ ﻘ ﺗﺍﻭ ﻪﱠ ﻠﺍﻟ ﻱﺬﱠ ﻟﺍ ﹶﻥﹸﻮ ﻟَﺀﺎﺴﺗ ﻪﹺﺑ ﻡﺎﺣﺭﹶﺄﹾﻟﺍﻭ ﱠ ﻥﹺﺇ ﻪﱠ ﻠﺍﻟ ﹶﻥﹶﺎﻛ ﻢﹸ ﻜﻴﹶﻠﻋ ﹰﺎﻴﺒﻗﺭ { . } ﺎﻳ ﺎﻬ ﻳﹶﺃ ﻦﻳﺬﱠ ﻟﺍ ﻮﺍ ﻨﻣﺁ ﹸﻮﺍ ﻘ ﺗﺍ ﻪﱠ ﻠﺍﻟ ﹸﻮﺍ ﻟﹸﻮ ﻗﻭ ﹰﻻﻮﹶﻗ ﹰﺍﻳﺪﺪﺳ ، ﺢﻠﺼ ﻳ ﻢﹸ ﻜﹶﻟ ﻢﹸ ﻜﹶﻟﺎﻤﻋﹶﺃ ﺮﻔﻐﻳﻭ ﻢﹸ ﻜﹶﻟ ﻢﹸ ﻜﺑﻮ ﻧﹸ ﺫ ﻦﻣﻭ ﹺﻊﻄ ﻳ ﻪﱠ ﻠﺍﻟ ﻪﹶﻟﻮ ﺳﺭﻭ ﺪﹶﻘﹶﻓ ﺯﹶﺎﻓ ﹰﺍﺯﻮﹶﻓ ﹰﺎﻴﻤﻈﻋ { ﺃﻣﺎ ﺑﻌﺪ ﻭﺍﺳﺘﻤﻌﺖ ، ﺍﻻﺳﻼﻣﻰ ﺍﻟﺪﻳﻦ ﰱ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺑﺪﺭﺍﺳﺔ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻓﻘﺪ ، ﺍﳌﺬﺍﻫﺐ ﻟﻜﻞ ﺍﷲ ﺑﻔﻀﻞ ﻭﻗﺮﺍﺕ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﰱ ﺍﻟﻌﻠﻤﻴﺔ ﳌﻨﻬﺠﻪ ﻓﺮﻳﻖ ﻛﻞ ﺗﺒﲎ ﻭﺳﺒﺐ ، ﻭﺍﻻﺳﺒﺎﺏ ، ﺍﳌﺬﻫﺐ ﻫﺬﺍ ﻭﺗﺒﲎ ﺍﻻﺭﺟﺎﺀ ﰱ ﹸﺮﺟﺌﺔ ﳌﺍ ﻓﺮﻕ ﻣﻦ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻣﻦ ﺍﻟﻜﺜﲑ ﺃﻭﻗﻌﺖ ﺍﻟﱴ ) ﺍﻻﺭﺟﺎﺀ ﻣﺬﻫﺐ ( ﻭﻟﻜﻦ ﻃﺎﻟﺐ ﻓﻴﻬﺎ ﻳﺴﲑ ﺍﻹﳝﺎﻥ ﻟﺒﺎﺏ ﺘﻜﺎﻣﻠﺔ ﻣ ﻋﻠﻤﻴﺔ ﻣﻨﻬﺠﻴﺔ ﻳﻀﻌﻮﺍ ﱂ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺃﻥ ﺍﻟﺒﺎﺏ ﻫﺬﺍ ﰱ ﺍﻧﺘﺒﺎﻫﻰ ﻟﻔﺖ ﺍﻟﺬﻯ ﺻﺤﻴﺤﺔ ﻭﺍﺻﻮﻝ ﻗﻮﺍﻋﺪ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ) ﺷﺮﻋﻴﺔ ( ﻣﻨ ﻳﻨﻄﻠﻖ ﺃﻯ ﺍﻻﺩﻭﺍﺕ ﺬﻩ ﻬﺎ ) ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻻﺻﻮﻝ ( ﺑﲔ ﻟﻴﻤﻴﺰ ﺍﻻﺭﺍﺀ ﻣﻦ ﹸﺘﻼﻃﻤﺔ ﳌﺍ ﺍﻻﻣﻮﺍﺝ ﻭﻫﺬﻩ ﻭﺍﻟﺒﺎﻃﻞ ﺍﳊﻖ ﺍﻟﺒﺎﻃﻠﺔ ﹸﺼﻄﻠﺤﺎﺕ ﳌﺍ ﻣﻦ ﻛﺜﲑ ﺎ ﻭﻳﺮﺩ ، ﺑﺎﻟﻨﺼﻮﺹ ﺗﺼﻄﺪﻡ ﺍﻟﱴ ﻣﺜﻞ ﺑﺎﻟﻨﺼﻮﺹ ﹰﺎﺍﻳﻀ ﺗﺼﻄﺪﻡ ﺍﻟﱴ ) ﻭﻏﲑﻩ ﺍﻟﻌﻤﻞ ﺟﻨﺲ ( ﻭﺧﺎﻃﺌﺔ ﻣﻘﻠﻮﺑﺔ ﻛﺜﲑﺓ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻘﻮﺍﻋﺪ ﺬﻩ ﹰﺎﺃﻳﻀ ﻭﻳﺮﺩ ﻟﻜﺜ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻬﻢ ﻣﺎ ﻏﲑ ﻭﻋﻠﻰ ﻭﺭﺳﻮﻟﻪ ﺍﷲ ﺃﺭﺍﺩ ﻣﺎ ﻏﲑ ﻋﻠﻰ ﻭﺗﻔﺴﲑﻫﺎ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﰱ ﹸﺼﻄﻠﺤﺎﺕ ﳌﺍ ﻣﻦ ﲑ ﺍﻟﻜﺮﺍﻡ ، ﻛﺘﺒﻬﻢ ﰱ ﻭﻣﻮﺟﻮﺩﺓ ﺴﻄﺮﺓ ﻣ ﻭﻫﻰ ﹰﺎﻭﺣﺪﻳﺜ ﹰﺎﻗﺪﳝ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺎ ﺗﻜﻠﻢ ﻭﺍﻻﺻﻮﻝ ﺍﻟﻘﻮﺍﻋﺪ ﻫﺬﻩ ﻭﻛﻞ ﻛﻞ ﲨﻌﺖ ﺃﻧﲎ ﻫﻮ ﻋﻠﻰ ﺑﻪ ﺍﷲ ﻣﻦ ﺍﻟﺬﻯ ﻭﺍﻟﺴﺒﻖ ﻫﻨﺎ ﺍﳉﺪﻳﺪ ﺍﻻﻣﺮ ﻭﻟﻜﻦ ﻣﻦ ﺍﳊﻖ ﺎ ﻳﺘﻤﻴﺰ ﺍﻟﱴ ﺍﻻﺩﻭﺍﺕ ﻫﺬﻩ ، ﻭﻓﺘﺎﻭﻳﻬﻢ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻛﺘﺐ ﰱ ﺘﻔﺮﻗﺔ ﻣ ﻫﻰ ﻭﺍﻟﱴ ، ﺍﻟﺼﺤﺎﺑﺔ ﻭﻓﻬﻤﻪ ﻭﺭﺳﻮﻟﻪ ﺍﷲ ﺃﺭﺍﺩﻩ ﻣﺎ ﺎ ﻭﻳﺘﺒﲔ ﺍﻟﺒﺎﻃﻞ ﻭﺍﺣﺪ ﻛﻞ ﺃﻥ ﺭﺃﻳﺖ ﻋﻨﺪﻣﺎ ﻟﺬﻟﻚ ﺃﻛﺜﺮ ﳘﱴ ﻭﺯﺍﺩ ، ﺫﻟﻚ ﺑﺘﺒﲔ ﳜﺘﺺ ﻭﺍﺣﺪ ﻛﺘﺎﺏ ﰱ ﺠﺘﻤﻌﺔ ﻣ ﻭﻟﻴﺴﺖ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﰱ ﻣﻌﻪ ﺍﳊﻖ ﺃﻥ ﻳﺪﻋﻰ ﺍﻟﻔﺮﻕ ﻫﺬﻩ ﻣﻦ ﻭﺍﺣﺪ ﻭﻛﻞ ﹰﺎﻗﺪﳝ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﱃ ﻧﻔﺴﻪ ﻳﻨﺴﺐ ﻳﺴﺘﺪﻟﻮﻥ ﺍﻟﻔﺮﻕ ﻫﻮﻻﺀ ﻣﻦ ﺍﻟﻜﺜﲑ ﺃﻥ ﺗﺮﻯ ﻋﻨﺪﻣﺎ ﺃﻛﺜﺮ ﺗﻌﺠﺐ ﺑﻞ ، ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﰱ ﻣﻨﻬﺠﻪ ﻧﻔﺲ ﻳﺘﺒﻨﻮﻥ ﹰﺎﻭﺣﺪﻳﺜ ﻭﺍﺣﺪ ﺑﺪﻟﻴﻞ ، ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻣﻦ ﻟﺒﻌﺾ ﻭﻓﺘﺎﻭﻯ ﺑﺄﻗﻮﺍﻝ ﻭﻳﺴﺘﺪﻟﻮﻥ ﺑﻞ ، ﺍﻻﺧﺮ ﻏﲑ ﻣﻌﲎ ﻣﻨﻪ ﻳﻔﻬﻢ ﻭﺍﺣﺪ ﻭﻛﻞ ﻭﻛﻞ ﺍﺑﻦ ﺍﻻﺳﻼﻡ ﻛﺸﻴﺦ ﺭﺟﻞ ﰱ ﹰﺍﺟﺪ ﻭﺍﺿﺢ ﺫﻟﻚ ﻣﺜﺎﻝ ﻭﲡﺪ ، ﻭﺭﺍﻳﻪ ﻣﻨﻬﺠﻪ ﻧﻔﺲ ﻳﺘﺒﲎ ﺍﻟﻌﺎﱂ ﻫﺬﺍ ﺃﻥ ﻳﺪﻋﻰ ﻭﻛﻞ ﻭﺭﺍﺑﻊ ﺛﺎﻟﺚ ﻭﻓﺮﻳﻖ ﺑﻜﻼﻣﻪ ﹰﺎﺃﻳﻀ ﻋﻠﻴﻬﻢ ﻨﻜﺮﻭﻥ ﻳ ﻭﻫﻮﻻﺀ ﺑﻜﻼﻣﻪ ﻳﺴﺘﺪﻟﻮﻥ ﻫﻮﻻﺀ ﻓﺘﺠﺪ ﺍﷲ ﺭﲪﻪ ﺗﻴﻤﻴﺔ ﺻﺮ ﺍﱃ ﺍﻣﻨﻮﺍ ﺍﻟﺬﻳﻦ ﳍﺎﺩ ﺍﷲ ﻭﺍﻥ ، ﺍﻟﺼﺎﱀ ﻭﺍﻟﺴﻠﻒ ﻟﻠﺸﺮﻉ ﻣﻮﺍﻓﻘﺘﻪ ﻳﺪﻋﻰ ﺍﻻﻣﺮ ﺫﻟﻚ ﺭﺃﻳﺖ ﻓﻠﻤﺎ ، ﺴﺘﻘﻴﻢ ﻣ ﺍﻁ ﺃﻛﺜﺮ ﻭﺭﺃﻳﺖ ، ﺍﻟﻌﻠﻢ ﻻﻫﻞ ﺍﻻﻋﻤﻰ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺴﻨﺔ ﻟﻠﻜﺘﺎﺏ ﺍﻟﺼﺮﳛﺔ ﹸﺨﺎﻟﻔﺎﺕ ﳌﺍ ﻫﺬﻩ ﻋﻠﻰ ﺑﺎﻻﻧﻜﺎﺭ ﻭﺑﺪﺃﺕ ﻓﺮﻳﻖ ﻭﺭﺍﻳﺖ ، ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺑﺴﺒﺒﻬﻢ ﺍﻟﻨﺎﺱ ﻓﻴﻤﻮﺕ ﺍﻻﺭﺟﺎﺀ ﺍﻟﻨﺎﺱ ﻌﻠﻤﻮﻥ ﻳ ﻫﻮﻻﺀ ﻭﺗﻜﻔﲑ ﺍﻟﻐﻠﻮ ﺍﻟﻨﺎﺱ ﻌﻠﻢ ﻳ ﺍﺧﺮ
3.
ﻜﻔﺮ ﻣ ﺑﻐﲑ ﹸﺴﻠﻤﲔ ﳌﺍ ﻭﺭﺃﻳﺖ ،
ﺍﳌﻨﻬﺞ ﺣﺴﺎﺏ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺑﻌﻀﻬﻢ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺑﲔ ﺠﺎﻣﻼﺕ ﻣ ﹰﺎﺃﻳﻀ ﺍﻥ ﺭﺃﻳﺖ ﻭﳌﺎ ﺿﻼﻝ ﻭﻫﺬﺍ ﺿﻼﻝ ﻫﺬﺍ ﻋﻠﻰ ﻭﻋﺰﻣﺖ ﺍﷲ ﻋﻠﻰ ﺗﻮﻛﻠﺖ ﻗﻮﺍﻋﺪﻫﺎ ﺗﺴﺘﻤﺪ ﺗﻔﺼﻴﻠﻴﺔ ﺑﻴﺎﻧﻴﺔ ﺗﻌﻠﻴﻤﻴﺔ ﻣﻨﻬﺠﻴﺔ ﻭﺿﻊ ﺃﲨﻌﲔ ﻋﻨﻬﻢ ﺍﷲ ﺭﺿﻰ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻓﻬﺎﻡ ﺃﻗﻮﺍﻝ ﻭﻣﻦ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﹸﺤﻜﻤﺔ ﳌﺍ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺗﻭ ﺴﻬﻞ ﺍﻟﻌﻠﻢ ﻃﻠﺒﺔ ﻋﻠﻰ ﻣﻦ ﺍﻟﻜﺜﲑ ﺃﻭﻗﻌﺖ ﺍﻟﱴ ﺍﻟﻜﺜﲑﺓ ﺍﻻﺷﻜﺎﻻﺕ ﺳﺒﺐ ﻭﺗﻮﺿﺢ ، ﺍﻟﺒﺎﺏ ﻫﺬﺍ ﻭﺍﻟﺪﺍﺭﺳﲔ ﹸﻌﻠﻤﲔ ﳌﺍ ﻣﻦ ﺍﻟﺒﻌﺾ ﺑﻌﻀﻬﻢ ﺑﲔ ﻛﺜﲑ ﺗﺒﺎﻳﻦ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﻓﺮﻗﺔ ﰱ ﻭﺇﻣﺎ ﹸﺮﺟﺌﺔ ﳌﺍ ﻓﺮﻗﺔ ﰱ ﺇﻣﺎ ﺍﻟﻌﻠﻢ ﺃﻫﻞ . ﺍﻟﺪﻛﺘﻮﺭ ﺷﻴﺨﻰ ﻣﻦ ﹰﺍﻛﺜﲑ ﺍﺳﺘﻔﺪﺕ ﻭﻗﺪ / ﻣﻦ ﺍﻟﺮﺿﻮﺍﱏ ﺍﻟﺮﺍﺯﻕ ﻋﺒﺪ ﺑﻦ ﳏﻤﻮﺩ ﰱ ﺍﻟﺒﻴﺎﻧﻴﺔ ﺍﻟﻮﺳﺎﺋﻞ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺑﺴﺒﺐ ﺍﻟﻌﻠﻢ ﻭﻃﻼﺏ ﺍﳌﺴﻠﻤﲔ ﻭﺷﺘﺘﻮﺍ ﺍﻟﻜﺜﲑ ﻓﻌﻠﻪ ﺍﻟﺬﻯ ﺍﻻﻣﺮ ﻧﻔﺲ ﻓﻌﻞ ﹰﺎﺍﻳﻀ ﺭﺍﻳﺘﻪ ﻭﻟﻜﲎ ، ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺸﺮﺡ ﺷﺮﻋﻴﺔ ﻏﲑ ﻣﺼﻄﻠﺤﺎﺕ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﻢ ﺍﻟﻌﻠﻢ ﺍﻫﻞ ﻟﺒﻌﺾ ﺍﻻﻋﻤﻰ ﻟﻠﺘﻘﻠﻴﺪ ﺗﺒﻨﻴﻬﻢ ﻣﻌﺎﻧﻴﻬﺎ ﻋﻠﻰ ﻭﺃﺧﺘﻼﻓﻬﻢ . ﻭ ﻓﻀﻠﺖ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﰱ ﺃﺷﺮﻉ ﺃﻥ ﻗﺒﻞ ﰱ ﺍﻻﲰﺎﺀ ﺑﺎﺏ ﰱ ﻭﲞﺎﺻﺔ ﻋﻨﻪ ﻏﲎ ﻻ ﺍﺻﻮﱃ ﻟﻐﻮﻯ ﻣﺒﺤﺚ ﻭﻫﻮ ﲤﻬﻴﺪﻯ ﺃﻣﺮ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﻭﺑﺎﺏ ﻭﺍﻟﺼﻔﺎﺕ ) ﻭﺍﻧﻮﺍﻋﻬﺎ ﺍﻟﺪﻻﻻﺕ " ﺍﻻﻟﺘﺰﺍﻡ ﻭﺩﻻﻟﺔ ﺍﻟﻠﺰﻭﻡ ﻭﺩﻻﻟﺔ ﺍﻟﺘﻀﻤﻦ ﻭﺩﻻﻟﺔ ﹰﻄﺎﺑﻘﺔﳌﺍ ﺩﻻﻟﺔ " ( ﺍﻟﺒﺎ ﻫﺬﺍ ﰱ ﺍﳓﺮﻓﻮﺍ ﺍﻟﺬﻳﻦ ﺍﻏﻠﺐ ﻭﻻﻥ ، ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺟﺎﺀﺕ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻘﺮﺍﻥ ﻻﻥ ﻭﺫﻟﻚ ﺏ ) ﺍﻹﳝﺎﻥ ﺑﺎﺏ ( ﺩﻟﻴﻞ ﺑﻐﲑ ﻭﺻﺮﻓﻮﻫﺎ ﻇﺎﻫﺮﻫﺎ ﻏﲑ ﻋﻠﻰ ﺎﺑﺎ ﻭﻗﺎﻟﻮﺍ ﺩﻟﻴﻞ ﺑﻐﲑ ﺍﻟﻨﺼﻮﺹ ﻭﺗﺎﻭﻟﻮﺍ ﺍﻟﻜﻼﻡ ﺃﻫﻞ ﻣﺴﻠﻚ ﺳﻠﻜﻮﺍ ﺍﻟﺘﺤﺮﻳﻒ ﰱ ﻓﻮﻗﻌﻮﺍ ﻫﺬﺍ ﺍﱃ ﺍﻟﺪﺧﻮﻝ ﻗﺒﻞ ﻭﻓﻬﻤﻬﺎ ﻭﺍﻧﻮﺍﻋﻬﺎ ﺍﻟﺪﻻﻻﺕ ﺩﺭﺍﺳﺔ ﻣﻦ ﺍﻟﻌﻠﻢ ﻟﻄﺎﻟﺐ ﻻﺑﺪ ﻓﻜﺎﻥ ، ﺍﻟﺒﺎﺏ ) ﺍﻻﳝﺎﻥ ﺑﺎﺏ ( ﺍ ﻭﻳﺼﻞ ﺻﺤﻴﺢ ﻓﻬﻢ ﻋﻠﻰ ﻳﺴﲑ ﺣﱴ ﺍﳊﻖ ﱃ ﻳﺮﺯﻗﻨﺎ ﻭﺃﻥ ﻔﻬﻤﻨﺎ ﻳﻭ ﻌﻠﻤﻨﺎ ﻳ ﺃﻥ ﺍﷲ ﻓﺎﺳﺌﻞ ، ﻛﺮﱘ ُ ﻢﺭﺣﻴ ﺍﻧﻪ ﻭﺍﻻﻓﻌﺎﻝ ﺍﻻﻗﻮﺍﻝ ﰱ ﺍﻻﺗﺒﺎﻉ ﺍﻟﻮﻛﻴﻞ ﻭﻧﻌﻢ ﺣﺴﺒﻨﺎ ﻭﻫﻮ . ﺠﻴﺐ ﻣ ﲰﻴﻊ ﺇﻧﻪ ﻧﺼﻴﺐ ﻭﻻ ﺣﻆ ﻓﻴﻪ ﻷﺣﺪ ﻟﻴﺲ ، ﺍﻟﻜﺮﱘ ﻟﻮﺟﻬﻪ ﹰﺎﺧﺎﻟﺼ ﺍﻟﻌﻤﻞ ﻫﺬﺍ ﳚﻌﻞ ﺃﻥ ﺍﻟﻌﻈﻴﻢ ﺍﷲ ﺃﺳﺄﻝ ﺑﺘﺼﻮﻳﺒﺎ ﻔﻴﺪﻧﺎ ﺗ ﺃﻥ ﺍﳊﺒﻴﺐ ﺃﺧﻰ ﺗﻨﺲ ﻭﻻ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻠﻤﻰ ﻭﺑﺎﻟﻨﻘﺪ ، ﻘﺘﺮﺣﺎﺗﻚ ﻣﻭ ﺗﻚ ، ﺑﺸﺮﻯ ﻬﺪ ﺟ ﺍﻟﻌﻤﻞ ﻫﺬﺍ ﻓﺈﻥ ﻟﻜﺘﺎﺑﻪ ﺇﻻ ﺍﻟﻌﺼﻤﺔ ﳚﻌﻞ ﺃﻥ ﺍﷲ ﺃﰉ ﻭﻗﺪ .. ﺩ ﻣﻦ ﺍﻟﻌﻤﻞ ﺬﺍ ﻗﺎﻡ ﻣﻦ ﺗﻨﺴﻮﺍ ﻭﻻ ﻋﺎﺋﻜﻢ ﺗﻧﺎﺷﺪ ﻐﺍﻟ ﺗﺴﺄﻝ ﺃﻥ ﹰﺎﻳﺎﻗﺎﺭﺋ ﺍﷲ ﻚ ﻟﻠﻜﺎﺗﺐ ﻔﺮﺍﻥ ********* ﻊﺃﻧﻔ ﺩﻋﻮﺓ ﻣﺎ ﻟﻠﻐﺎﺋﺐ ﺍﻟﻐﺎﺋﺐ ﺩﻋﻮﺓ ﻣﻦ ﻳﺎﺻﺎﺣﱮ ﻣﻦ ﻋﻠﻰ ﻥﺍﻟﻐﺎﻟﺒﺎ ﺎﻤ ﻫ ﻭﺍﻟﺰﻟﻞ ﹶﻄﺄﳋﺍ ﺃﻥ ﻭﺍﻋﻠﻤﻮﺍ ، ﺧﻄﺌﻰ ﱃ ﺒﲔ ﻳﻭ ﺼﻠﺤﻪ ﻳ ﺃﻥ ﺧﻄﺄ ﻋﻠﻰ ﻳﻌﺜﺮ ﻣﻦ ﺑﻜﻞ ﹸﻫﻴﺐ ﻻ ﻭﺇﻧﲎ ﺍﷲ ﻣﻌﺎﺫ ﻭﺍﻟﺰﻻﺕ ﺍﻻﺧﻄﺎﺀ ﻣﻦ ﹸﻨﻘﻰ ﳌﺍ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺼﺤﻴﺢ ﻢﻭﺍﻟﻔﻬ ﺍﻟﻌﺼﻤﺔ ﻟﻨﻔﺴﻰ ﺃﺩﻋﻰ ﺖﻓﻠﺴ ، ﻋﺠﻞ ﻣﻦ ﺍﷲ ﻖﹶﻠﺧ : ﺪﹶﻘﹶﻟ ﺖﻴﻀﻣ ﻒﹾﻠﺧ ﹺﺐﹾﻛ ﺮﺍﻟ ﹶﺍﺫ ﻋ ﹴﺝﺮ ****** ﹰﻼ ﻣﺆ ﻣ ﺮﺒﺟ ﺎﻣ ﺖﻴﹶﻗﻻ ﻦﻣ ﻋ ﺮ ﹺﺝ ﱠ ﻥﹺﺈﹶﻓ ﺖﹾﻘﺤﹶﻟ ﻢﹺﻬﹺﺑ ﻦﻣ ﺪﻌﺑ ﺎﻣ ﹸﻮﺍ ﻘﺒﺳ ****** ﻢﹶﻜﹶﻓ ﺏﺮﻟ ﺍﻟ ﻮ ﺭ ﻯ ﻓ ﻰ ﹺﺱﺎ ﻨﺍﻟ ﻦﻣ ﹺﺝﹶﺮﻓ ﹾﻥﹺﺇﻭ ﺿ ﺖﹾﻠﹶﻠ ﹺﺮﹾﻔﹶﻘﺑ ﹺﺽﺍﻷﺭ ﺎﻌﻄﹶﻘﻨ ﻣ ****** ﺎﻤﹶﻓ ﹶﻰﻠﻋ ﹶﺃ ﹴﺝﺮﻋ ﻓ ﻰ ﹺﺱﺎ ﻨﺍﻟ ﻦﻣ ﹺﺝﺮﺣ ﻭﻛﺘﺒﻪ ﺃﺧﻮﻛﻢ / ﺷﻌﺒﺎﻥ ﺑﻦ ﻋﻠﻰ ﻣﺪﻳﻨﺔ ﺍﻻﲰﺎﻋﻴﻠﻴﺔ ﳏﺎﻓﻈﺔ ، ﺷﺮﻕ ﺍﻟﻘﻨﻄﺮﺓ ﺕ / ٠١٠٢٢٧٨٠٥٣٧ ALISHNB2007@YAHOO.COM E MAIL :
4.
• ﺍﳌﺘﻜﻠﻢ ﻋﻨﺎﻩ ﻣﺎ
ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺩﻻﻟﺔ ﻫﻰ ﺍﳌﻄﺎﺑﻘﺔ ﺩﻻﻟﺔ . ﺍﳌﻄﺎﺑﻘﺔ ﺩﻻﻟﺔ : ﺿﻭﻭ ﺍﳌﺘﻜﻠﻢ ﻋﻨﺎﻩ ﻣﺎ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺩﻻﻟﺔ ﻫﻰ ﻌ ﻪ ﺍﳌﻘﺼﻮﺩ ﻭﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﺔ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺩﻻﻟﺔ ﻫﻰ ﺃﻭ ، ﻟﻪ . ﻳﻨﻄﺒﻖ ، ﻟﺴﺎﻥ ﺃﻯ ﻭﻋﻠﻰ ، ﻟﻐﺔ ﺃﻯ ﰱ ﻟﻔﻆ ﺃﻭ ﺍﺳﻢ ﻭﻛﻞ ، ﻏﲑﻫﺎ ﻋﻦ ﺎ ﻟﺘﺘﻤﻴﺰ ﺍﻻﺷﻴﺎﺀ ﻋﻠﻰ ﺗﻄﻠﻖ ﻭﺍﻻﲰﺎﺀ ﻭﺍﻻﻟﻔﺎﻅ ﺑﺎﻟ ﺳﻮﺍﺀ ، ﻋﻠﻴﻪ ﻣﺘﻌﺎﺭﻑ ﺷﻰﺀ ﻋﻠﻰ ﺍﻟﻌﻘﻼﺀ ﺑﲔ ﺩﻻﻟﺘﻪ ﰱ ﺍﻻﻧﺴﺎﻧﻴﺔ ﻋﻠﻴﻬﺎ ﻓﻄﺮﺕ ﺍﻟﱴ ﺍﻟﺘﺨﺎﻃﺐ ﻟﻐﺔ ﺃﻭ ، ﺍﻟﻠﻐﻮﻯ ﻮﺿﻊ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺰﻛﺎﺓ ﺍﻟﺼﻼﺓ ﻛﻠﻔﻆ ، ﺍﻻﺳﻼﻡ ﰱ ﺍﻟﺪﻳﻨﻴﺔ ﺑﺎﻟﺸﺮﺍﺋﻊ ﺍﳌﺮﺗﺒﻂ ﺍﻟﺸﺮﻋﻰ ﺍﻟﻮﺿﻊ ﺃﻭ . ، ﻣﺎ ﺑﻠﺪ ﺃﻫﻞ ﻋﻠﻴﻪ ﻳﺼﻄﻠﺢ ﺍﻟﺬﻯ ﺍﻟﻌﺮﰱ ﺍﻟﻮﺿﻊ ﺃﻭ ﻗﺒﻴﻠﺔ ﺃﻭ . ﻣ ﻋﻠﻢ ﺃﻫﻞ ﻋﻠﻴﻪ ﻳﺘﻌﺎﺭﻑ ﺍﻟﺬﻯ ﺍﻻﺻﻄﻼﺣﻰ ﺍﻟﻮﺿﻊ ﺃﻭ ﺍﻟﻌﻠﻮﻡ ﻦ . ﻓﺎﳊﺎﺻﻞ : ﻣﺪﻟﻮﻻﺕ ﺍﻟﻮﺍﻗﻊ ﰱ ﻭﳍﺎ ، ﻣﻌﻨﺎﻫﺎ ﻭﻳﺪﺭﻙ ﺍﻟﻘﻠﺐ ﻳﻌﻴﻬﺎ ﻣﻌﻴﻨﺔ ﻣﺪﻟﻮﻻﺕ ﳍﺎ ﺍﳌﻜﺘﻮﺑﺔ ﺃﻭ ﺍﳌﻨﻄﻮﻗﺔ ﺍﻻﻟﻔﺎﻅ ﺃﻥ ﺍﳌﺘﻜﻠﻢ ﻗﺒﻞ ﻣﻦ . ﺗﻴﻤﻴﺔ ﺍﺑﻦ ﺍﻻﺳﻼﻡ ﺷﻴﺦ ﻗﺎﻝ ) ﻭﺍﳌﻌﲎ ﺍﳌﺪﻟﻮﻝ ﻋﻠﻴﻪ ﺑﺎﻟﻠﻔﻆ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣ ﻄﺎﺑﻘﺎ ﻟﻠﻔﻆ ﻓﺘﻜﻮﻥ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻴﻪ ﹸ ﳌﺑﺎ ﻄﺎﺑﻘﺔ ﻗﺎﻝ ﰒ : ﻭﻟﻴﺴﺖ ﺩﻻﻟﺔ ﺍﳌﻄﺎﺑﻘﺔ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﺎ ﻭﺿﻊ ﻟﻪ ﻛﻤﺎ ﻳﻈﻨﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ..... ﻗﺎﻝ ﰒ : ﺑﻞ ﳚﺐ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﺎ ﻭﺿﻊ ﻟﻪ ﺍﻟﻠﻔﻆ ﻭﺑﲔ ﻣﺎ ﻋﻨﺎﻩ ﺍﳌﺘﻜﻠﻢ ﺑﺎﻟﻠﻔﻆ ﻭﺑﲔ ﻣﺎ ﳛﻤﻞ ﺍﳌﺴﺘﻤﻊ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﻓﺎﳌﺘﻜﻠﻢ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻠﻔﻆ ﻣﻌﲎ ﰲ ﻓﺬﻟﻚ ﺍﳌﻌﲎ ﻫﻮ ﺍﻟﺬﻱ ﻋﻨﺎﻩ ﺑﺎﻟﻠﻔﻆ ﻭﲰﻲ ﻣ ﻌﲎ ﻷﻧﻪ ﻋﲏ ﺑﻪ ﺃﻱ ﻗﺼﺪ ﻭﺃﺭﻳﺪ ﺑﺬﻟﻚ ﻓﻬﻮ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﻢ ﻭﻣﻘﺼﻮﺩﻩ ﺑﻠﻔﻈﻪ ... ﻗﺎﻝ ﰒ : ﻭﻛﻞ ﻟﻔﻆ ﺍﺳﺘﻌﻤﻞ ﰲ ﻣﻌﲎ ﻓﺪﻻﻟﺘﻪ ﻋﻠﻴﻪ ﻣﻄﺎﺑﻘﺔ ﻷﻥ ﺍﻟﻠﻔﻆ ﻃﺎﺑﻖ ﺍﳌﻌﲎ ﺑﺄﻱ ﻟﻐﺔ ﻛﺎﻥ ﺳﻮﺍﺀ ﲰﻲ ﺫﻟﻚ ﺣﻘﻴﻘﺔ ﺃﻭ ﳎﺎﺯﺍ ( ) ١ ( ﺍﳌﻄﺎﺑﻘﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻻﻣﺜﻠﺔ ﺑﻌﺾ ﻭﻫﺬﻩ : - ﻣﺴﻤﺎﻩ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﻟﻔﻆ ﺩﻻﻟﺔ ﻌﻞ ﺟ ﻣﻌﲔ ﺷﻰﺀ ﻋﻠﻰ ﺍﻟﺸﺮﻋﻰ ﺍﻟﻮﺿﻊ ﰱ ﻻﺧﻴﻪ ﺭﺟﻞ ﻗﺎﻝ ﻓﻠﻮ ، ﻭﺍﳉﻤﻊ ﻭﺍﳉﻤﺎﻋﺔ ﻟﻠﺼﻼﺓ : ﺍﳌﺴﺠﺪ ﺃﻥ ﻟﻌﻠﻤﻪ ، ﺍﻟﺴﻮﻕ ﰱ ﻳﻨﺘﻈﺮﻩ ﻻ ﻓﺈﻧﻪ ، ﺍﳌﺴﺠﺪ ﰱ ﺍﻧﺘﻈﺮﱏ ﻭﺍﻟﺸﺮﺍﺀ ﻟﻠﺒﻴﻊ ﻭﺿﻊ ، ﺃﺧﺮ ﻣﻜﺎﻥ ﻋﻠﻰ ﻳﺪﻝ ﺍﻟﺴﻮﻕ ﻟﻔﻆ ﻭﺃﻥ ، ﻭﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﺼﻼﺓ ﻌﻞ ﺟ ، ﻣﻌﻠﻮﻡ ﻣﻜﺎﻥ ﻋﻠﻰ ﻳﺪﻝ ﻟﻔﻆ . ﺍﻟ ﻟﻔﻆ ﻭﺩﻻﻟﺔ ﻣﻌﲔ ﻭﺷﻜﻞ ﻣﻌﲔ ﻟﻮﻥ ﻟﻪ ﻌﻞ ﺟ ﻣﻌﲔ ﺷﻰﺀ ﻋﻠﻰ ﺍﻟﻌﺮﰱ ﺍﻟﻮﺿﻊ ﰱ ﻣﺴﻤﺎﻫﺎ ﻋﻠﻰ ﺘﻔﺎﺣﺔ ﺍﻟﻠﻔﻆ ﻫﺬﺍ ﻋﻠﻴﻪ ﻳﻄﻠﻖ ﻣﻌﻴﻨﺎ ﺷﻴﺌﺎ ﻳﻌﻄﻴﻪ ﺳﻮﻑ ﺍﻟﺒﺎﺋﻊ ﻓﺎﻥ ﹰﺎﺗﻔﺎﺣ ﺃﻋﻄﲎ ﻓﺎﻛﻬﺔ ﺑﺎﺋﻊ ﻣﻦ ﻳﺸﺘﺮﻯ ﺭﺟﻞ ﻗﺎﻝ ﻓﻠﻮ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﻘﻼﺀ ﻓﻄﺮ ﺍﷲ ﻻﻥ ﺧﻴﺎﺭ ﺃﻭ ﻋﻨﺐ ﺃﻭ ﺑﺮﺗﻘﺎﻝ ﻳﻌﻄﻴﻪ ﺗﻔﺎﺣﺎ ﺃﻋﻄﲎ ﻟﻪ ﻗﺎﻝ ﺍﺫﺍ ﻭﻟﻴﺲ ﺗﻨﻄﺒﻖ ﻭﻣﺎ ﺍﻻﲰﺎﺀ ﻳﺘﻌﻠﻤﻮﺍ ﻋﻠﻴﻪ ﻳﺪﻝ ﺍﻟﺬﻯ ﻏﲑ ﻣﻌﲔ ﺷﻰﺀ ﻋﻠﻰ ﻳﺪﻝ ﺍﻟﺘﻔﺎﺡ ﻟﻔﻆ ﺃﻥ ﻳﻌﻠﻤﻮﻥ ﻭﺍﻟﺒﺎﺋﻊ ﻓﺎﳌﺸﺘﺮﻯ ﻭﺍﻗﻌﻬﻢ ﰱ ﻣﺪﻟﻮﻻﺕ ﻣﻦ ﻋﻠﻴﻬﺎ ﺍﻟﻠﻔﻆ ﻋﻠﻴﻪ ﻓﻴﻌﺎﺩ ، ﻳﺴﻤﻊ ﱂ ﺇﻣﺎ ﻻﻧﻪ ﻓﺬﻟﻚ ، ﹰﺍﺧﻴﺎﺭ ﻓﺎﻋﻄﺎﻩ ﺑﺮﺗﻘﺎﻝ ﺃﻋﻄﲎ ﻟﻠﺒﺎﺋﻊ ﺍﳌﺸﺘﺮﻯ ﻗﺎﻝ ﻓﺎﺫﺍ ، ﺍﻟﱪﺗﻘﺎﻝ ﻟﻔﻆ ﺑﻌﺎﻗﻞ ﻟﻴﺲ ﻻﻧﻪ ﻭﺇﻣﺎ ﺍﻟﻌﻘﻼﺀ ﺑﲔ ﻭﺍﳌﻌﻴﺸﺔ ﻭﺍﻟﺸﺮﺍﺀ ﻟﻠﺒﻴﻊ ﻳﺼﻠﺢ ﻭﻻ ، ﺑﻌﺎﻗﻞ ﻟﻴﺲ ﻫﺬﺍ ﻓﻤﺜﻞ . ﻋﻠﻰ ﻳﺪﻝ ﺍﳋﺎﻟﻖ ﺍﷲ ﺍﺳﻢ ﻻﻥ ، ﺍﳋﻠﻖ ﺻﻔﺔ ﻏﲑ ﺍﺧﺮﻯ ﺻﻔﺔ ﺍﱃ ﺍﳋﺎﻟﻖ ﺑﻠﻔﻆ ﺍﻟﻨﻄﻖ ﻋﻨﺪ ﻳﻨﺼﺮﻑ ﻻ ﺃﻳﻀﺎ ﻭﺍﻟﺬﻫﻦ ﺫﻟﻚ ﻏﲑ ﺃﻭ ﺍﳊﻜﻤﺔ ﺃﻭ ﺍﻟﻌﺰﺓ ﺃﻭ ﺍﻟﻘﻮﺓ ﺃﻭ ﺍﻟﺮﺯﻕ ﺻﻔﺔ ﺍﱃ ﻳﻨﺼﺮﻑ ﻓﻼ ، ﻣﻌﺎ ﺍﳋﻠﻖ ﻭﺻﻔﺔ ﺍﷲ ﺫﺍﺕ ﻻﻥ ، ﺍﻟﺼﻔﺎﺕ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺻﻔﺔ ﺍﻟﺮﺯﻕ ﺻﻔﺔ ﻋﻠﻴﻪ ﺗﺪﻝ ﺍﻟﺬﻯ ﻏﲑ ﺷﻰﺀ ﻋﻠﻰ ﺗﺪﻝ ﺍﳋﻠﻖ ﺻﻔﺔ . ـــــــــــــــــــــــــــــــــــ ) ١ ( ﺗﻴﻤﻴﺔ ﻻﺑﻦ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺴﻨﺔ ﻣﻨﻬﺎﺝ ﺹ ٤٥٣ ﻁ ، / ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ، ﺍﻟﺮﻳﺎﺽ ﺑ ﺎﻟﺴﻌﻮﺩﻳﺔ - ١ -
5.
ﻳ ﺍﻟﺬﻯ ﻏﲑ
ﺷﻰﺀ ﻣﻨﻬﺎ ﻔﻬﻢ ﻳ ﺍﳋﻠﻖ ﻭﺻﻔﺔ ﺍﻟﻠﻔﻆ ﺩﻻﻟﺔ ﻓﻬﻢ ﰱ ﺇﺩﺭﺍﻛﻬﻢ ﻓﺴﺪ ﻣﻦ ﻋﻨﺪ ﺍﻻ ، ﻭﺍﳋﻠﻖ ﺍﻟﺮﺯﻕ ﺻﻔﺔ ﻣﻦ ﻔﻬﻢ ﺍﷲ ﺫﺍﺕ ﻋﻠﻰ ﺇﻻ ﺑﺎﳌﻄﺎﺑﻘﺔ ﺗﺪﻝ ﻻ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﰱ ﻭﺭﺩﺕ ﺍﻟﱴ ﺍﳊﺴﲎ ﺍﷲ ﺍﲰﺎﺀ ﺑﺎﻥ ﻗﺎﻟﻮﺍ ﺍﻟﺬﻳﻦ ﻛﺎﳌﻌﺘﺰﻟﺔ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﺑﺎﳌﻄ ﺍﷲ ﺫﺍﺕ ﻋﻠﻰ ﻳﺪﻝ ﻋﻨﺪﻫﻢ ﺍﻟﺴﻤﻴﻊ ﻓﺎﺳﻢ ﺍﻟﺼﻔﺎﺕ ﻣﻦ ﺷﻰﺀ ﻋﻠﻰ ﺗﺪﻝ ﻭﻻ ، ﻓﻘﻂ ﲰﻊ ﺑﻼ ﲰﻴﻊ ﻋﻨﺪﻫﻢ ﻓﻬﻮ ﺎﺑﻘﺔ ﺑﺼﺮ ﺑﻼ ﻭﺑﺼﲑ ، ﺍﳊﺴﲎ ﺍﷲ ﺃﲰﺎﺀ ﻣﻦ ﻏﲑﺫﻟﻚ ﺍﱃ ﺍﻟﺮﺯﺍﻕ ﻭﺍﻟﻘﺪﻳﺮ ﺍﳋﻼﻕ ﺍﳌﻠﻚ ﻣﻌﲎ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﻓﺎﺳﻢ . ﻛﻤﺎ ﻛﻠﻬﺎ ﺍﻻﲰﺎﺀ ﺃﺩﻡ ﻋﻠﻢ ﳌﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺍﷲ ﻗﺎﻝ ﻢﱠ ﻠﻋﻭ ﻡﺩﺁ َﺀﺎﻤﺳﹶﺄﹾﻟﺍ ﺎﻬﱠ ﻠﹸ ﻛ ﺍﻟﺒﻘﺮﺓ ٣١ ﻭﺿﻊ ﺇﻣﻜﺎﻧﻴﺔ ﻋﻠﻤﻪ ﻛﺄﻟ ﺍﻻﲰﺎﺀ ﻣﻄﺎﺑﻘﺔ ، ﻭﺻﻔﺔ ﺫﺍﺗﺎ ، ﺣﻘﺎﺋﻘﻬﺎ ﻋﻠﻰ ﻭﺍﻟﺘﻌﺮﻑ ، ﲞﺼﺎﺋﺼﻬﺎ ﻭﺍﻟﻌﻠﻢ ﺍﻻﺷﻴﺎﺀ ﲤﻴﻴﺰ ﻋﻠﻰ ﺑﺎﳌﻄﺎﺑﻘﺔ ﺗﺪﻝ ﻔﺎﻅ ﻭﺃﺑﻨﺎﺅﻩ ﻫﻮ ﻳﺴﺘﻌﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺃﻭ ﺍﻟﻔﺎﻅ ﳎﺮﺩ ﻫﻮ ﺍﻟﺒﻌﺾ ﻳﻔﻬﻢ ﻛﻤﺎ ﺃﺩﻡ ﺗﻌﻠﻤﻪ ﺍﻟﺬﻯ ﻭﻟﻴﺲ ، ﻭﺍﻟﺘﺰﺍﻣﺎ ﻭﺗﻀﻤﻨﺎ . ، ﻭﺍﻟﺘﺰﺍﻣﺎ ﻭﺗﻀﻤﻨﺎ ﻣﻄﺎﺑﻘﺔ ﺩﻻﻻﺗﻪ ﻭﺃﻧﻮﺍﻉ ﻭﺧﺎﺻﻴﺘﻪ ﺍﻟﺸﻰﺀ ﺗﻌﻠﻢ ﻓﻘﺪ ﺃﻋﻴﺎﻥ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻋﺮﺿﻪ ﻓﺎﻟﺬﻯ ﻗﻮﻟﻪ ﺑﺪﻟﻴﻞ ﺑﲔ ﻭﺍﺿﺢ ﻭﻫﺬﺍ ، ﺣﻘﻴﻘﺔ ﻭﻻ ﳍﺎ ﻣﺪﻟﻮﻝ ﻻ ﻛﻠﻤﺎﺕ ﺃﻭ ﻣﻌﺎﻥ ﻭﻟﻴﺴﺖ ، ﺎﻭﺻﻔﺎ ﺎﺑﺬﻭﺍ ﺍﻻﺷﻴﺎﺀ ﻢﱠ ﻠﻋﻭ ﻡﺩﺁ َﺀﺎﻤﺳﹶﺄﹾﻟﺍ ﺎﻬﱠ ﻠﹸ ﻛ ﻢﹸ ﺛ ﻢ ﻬﺿﺮﻋ ﹶﻰﻠﻋ ﺔﹶﻜﺋﹶﺎﻠﻤﹾﻟﺍ ﹶﻝﹶﺎﻘﹶﻓ ﹺﻲﻧﹸﻮ ﺌﹺﺒﻧﹶﺃ ِﺀﺎﻤﺳﹶﺄﹺﺑ ﺆﻫ ِﺀﹶﺎﻟ ﹾﻥﹺﺇ ﻢ ﺘﻨﹸ ﻛ ﲔﻗﺩﺎﺻ ﺍﻟﺒﻘﺮﺓ ٣١ ﺍﳌﻄﺎﺑﻘﺔ ﺩﻻﻟﺔ ﺃﻥ ﻓﺎﳊﺎﺻﻞ : ﲟﺠﺮﺩ ﺍﻟﻘﺎﺋﻞ ﻧﻴﺔ ﻋﻦ ﺗﻜﺸﻒ ﻭﻫﻰ ، ﳌﻌﺎﻧﻴﻬﺎ ﻭﺿﻌﺖ ﺍﻟﱴ ﺍﻻﻟﻔﺎﻅ ﰱ ﺍﻻﺻﻠﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻫﻰ ﻣﺮﺍﺩﻩ ﻋﻦ ﻓﻴﻬﺎ ﻳﺴﺘﻔﺼﻞ ﻓﻼ ﺍﻟﻠﻔﻆ ﺻﺪﻭﺭ . • ﺍﳌﺘﻜﻠﻢ ﻋﻨﺎﻩ ﻣﺎ ﺑﻌﺾ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺩﻻﻟﺔ ﺍﻟﺘﻀﻤﻦ ﺩﻻﻟﺔ . ﺩﻻﻟﺔ ﺍﻟ ﺘﻀﻤﻦ : ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﻭﺿﻊ ﻟﻪ ﻭﺗﻀﻤﻨﻪ ﻭﻣﺜﺎﻝ ﺫﻟﻚ : - ﺩﻻﻟﺔ ﻟﻔﻆ ﺍﻟﺸﺠﺮﺓ ﻋﻠﻰ ﺍﻷﻭﺭﺍﻕ ، ﻓﺈﻥ ﺍﻟﺸﺠﺮﺓ ﺗﻀﻤﻨﺖ ﺍﻷﻭﺭﺍﻕ ﻭﻏﲑﻫﺎ ، ﻓﺎﻟﺬﻫﻦ ﻳﺘﺼﻮﺭ ﺍﻷﻭﺭﺍﻕ ﻭﺑﻘﻴﺔ ﺍﻷﺟﺰﺍﺀ ﻣﺒﺎﺷﺮﺓ ﻋﻨﺪ ﺍﻟﻨﻄﻖ ﺑﻠﻔﻆ ﺍﻟﺸﺠﺮﺓ ، ﻓﻴﺘﺼﻮﺭ ﺑﺪﻻﻟﺔ ﺍﻟﺘﻀﻤﻦ ﻓﺮﻭﻋﻬﺎ ﻭﺧﺸﺒﻬﺎ ﻭﲦﺎﺭﻫﺎ ﻭﲨﻴﻊ ﻣﺎ ﺣﻮﺕ ﻣﻦ ﺃﺟﺰﺍ ﺀ . ﻭﻛﺪﻻﻟﺔ ﻟﻔﻆ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺗﻀﻤﻨﺘﻪ ﺍﻟﺼﻼﺓ ، ﻓﻠﻔﻆ ﺍﻟﺼﻼﺓ ﻳﺪﻝ ﻋﻠﻰ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺋﻬﺎ ﺑﺎﻟﺘﻀﻤﻦ ﻭﻛﺬﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻷﲰﺎﺋﻪ ﺗﻌﺎﱃ ﻓﺎﻷﲰﺎﺀ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ ﺑﺎﻟﺘﻀﻤﻦ ، ﻓﺎﺳﻢ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﻳﺪﻝ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻌﺰﺓ ﻭﺣﺪﻫﺎ ﺑﺎﻟﺘﻀﻤﻦ ﻛﻤﺎ ﻳﺪﻝ ﺃ ﻳﻀﺎ ﻋﻠﻰ ﺫﺍﺕ ﺍﷲ ﻭﺣﺪﻫﺎ ﺑﺎﻟﺘﻀﻤﻦ ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﺍﺕ ﺍﷲ ﻭﻋﻠﻲ ﺻﻔﺔ ﺍﻟﻌﺰﺓ ﻣﻌﺎ ﺑﺎﳌﻄﺎﺑﻘﺔ . ﻗﺎﻝ ﺍﺑﻦ ﺍﻟ ﻘﻴﻢ ) ﺍﻻﺳﻢ ﻣﻦ ﺃﲰﺎﺋﻪ ﻟﻪ ﺩﻻﻻﺕ ، ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺔ ﺑﺎﳌﻄﺎﺑﻘﺔ ، ﻭﺩﻻﻟﺔ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺑﺎﻟﺘﻀﻤﻦ ( ) ١ ( • ﺳﺒﺒﻪ ﻋﻠﻰ ﺍﻟﺸﻰﺀ ﺩﻻﻟﺔ ﻫﻰ ﺍﻟﻠﺰﻭﻡ ﺩﻻﻟﺔ . ﺩﻻﻟﺔ ﺍﻟﻠﺰﻭﻡ : ﻫﻲ ﺩﻻ ﻟﺔ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺳﺒﺒﻪ ، ﻻﺯﻡ ﻭﻫﻮ ﻭﺍﻟﺘﻀﻤﻦ ﺍﳌﻄﺎﺑﻘﺔ ﺩﻻﻟﺔ ﻋﻦ ﳜﺮﺝ ﻣﻌﲎ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺩﻻﻟﺔ ﺃﻭ ﻋﻨﻪ ﺍﻧﻔﻜﺎﻛﻪ ﻭﺍﻣﺘﻨﺎﻉ ﺍﻟﻠﻔﻆ ﲟﺪﻟﻮﻝ ﻻﺭﺗﺒﺎﻃﻪ ﻻﺯﻣﺎ ﻭﲰﻰ ، ﺍﻟﻠﻔﻆ ﺫﻛﺮ ﻋﻨﺪ ﺍﻟﺬﻫﻦ ﻳﺘﺼﻮﺭﻩ ﻋﻘﻠﻴﺎ ﻟﺰﻭﻣﺎ ﻟﻮﺟﻮﺩﻩ ( ) ٢ ( ـــــــــــــــــــــــــــــــــــ ) ١ ( ﺍﻟﻘ ﻻﺑﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺑﺪﺍﺋﻊ ﺹ ﻴﻢ ١٧٠ ﻁ ، / ﺍﻟﺴﻌﻮﺩﻳﺔ ﲟﻜﺔ ﺍﻟﺒﺎﺯ ﻣﺼﻄﻔﻰ ﻧﺰﺍﺭ ﻣﻜﺘﺒﺔ ) ٢ ( ﺹ ﻟﻠﻤﻨﺎﻭﻯ ﺍﻟﺘﻌﺎﺭﻳﻒ ﻣﻬﻤﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻮﻗﻴﻒ ٦١٥ ﺑﺘﺼﺮﻑ ﻁ ، / ﺑﲑﻭﺕ ﺍﻟﻔﻜﺮ ﺩﺍﺭ - ٢ -
6.
ﻛﺪﻻﻟﺔ ﺍﻟﺒﻌﺮﺓ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ﻭﺍﻷﺛﺮ ﻋﻠﻰ ﺍﳌﺴﲑ ، ﻭﻛﺪﻻﻟﺔ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﺃﻭ ﺍﻟﺰﱏ ، ﺇﻻ ﰲ ﺑﻌﺾ ﺍﳋﻮﺍﺭﻕ ﻭﻟﺬﻟﻚ ﳌﺎ ﺟﺎﺀ ﺍﳌﻠ ﻚ ﺍﱃ ﻣﺮﱘ ﳑﻨﻮﻉ ﺃﻭ ﻣﺸﺮﻭﻉ
ﻃﺮﻳﻖ ﻣﻦ ﺍﻻ ﻳﻜﻮﻥ ﻻ ﺍﻟﻮﻟﺪ ﺃﻥ ﺃﺧﱪﺗﻪ ﻭﺗﻠﺪ ﺳﺘﺤﻤﻞ ﺎﺃ ﻭﺃﻋﻠﻤﻬﺎ ﺍﻟﻘﺮﺍﻥ ﰱ ﺫﻟﻚ ﺍﷲ ﺑﲔ ﻭﻗﺪ ﺯﻧﺖ ﺎﺃ ﺃﻭ ﺗﺰﻭﺟﺖ ﺎﺃ ﳛﺪﺙ ﻓﻠﻢ ﺍﻟﻠﺰﻭﻡ ﺑﺪﻻﻟﺔ ﻗﺎﻝ ﹶﻝﹶﺎﻗ ﺎﻤ ﻧﹺﺇ ﺎﻧﹶﺃ ﹸ ﻝﻮ ﺳﺭ ﻚ ﺑﺭ ﺐﻫﹶﺄﻟ ﻚﹶﻟ ﹰﺎﹶﺎﻣﻠﹸ ﻏ ﹰﺎ ﻴﻛﺯ ﺖﹶﻟﹶﺎﻗ ﻰ ﻧﹶﺃ ﹸ ﻜﻳ ﹸ ﻥﻮ ﻲﻟ ﻡﹶﺎﻠﹸ ﻏ ﻢﹶﻟﻭ ﹺﻲﻨﺴﺴﻤﻳ ﺮﺸﺑ ﻢﹶﻟﻭ ﻙﹶﺃ ﹰﺎ ﻴﻐﺑ ﹶﻝﹶﺎﻗ ﻚﻟﹶﺬﹶﻛ ﹶﻝﹶﺎﻗ ﻚ ﺑﺭ ﻮ ﻫ ﻲﹶﻠﻋ ﻦ ﻴﻫ ﻪﹶﻠﻌﺠﻨﻟﻭ ﹰﺔﻳﺁ ﹺﺱﺎ ﻨﻠﻟ ﹰﺔﻤﺣﺭﻭ ﺎ ﻨ ﻣ ﹶﻥﹶﺎﻛﻭ ﹰﺍﺮﻣﹶﺃ ﹰﺎ ﻴﻀﹾﻘ ﻣ ﻣﺮﱘ ١٩ ، ٢١ ﻭﻛ ﺪﻻﻟﺔ ﺍﻟﺴﻘﻒ ﻋﻠﻰ ﺍﻷﻋﻤﺪﺓ ﺩﻻﻟﺔ ﻟﺰﻭﻡ ، ﻷﻥ ﺍﻟﻌﺎﻗ ﻞ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺴﻘﻒ ﻻ ﻳﻮﺟﺪ ﺇﻻ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍﳊﺎﺋﻂ ﺃﻭ ﺍﻷﻋﻤﺪﺓ ﻓﺎﻟﺬﻫﻦ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﺴﻘﻒ ﺇﻻ ﻣﺮﻓﻮﻋﺎ ، ﻫﺬﻩ ﺳﻨﻦ ﻋﻘﻠﻴﺔ ﺑﲔ ﺍﻟﺒﺸﺮ ﻭﻻ ﺗﻄﺒﻖ ﻋﻠﻰ ﺭﺏ ﺍﻟﺒﺸﺮ ﻗﺎﻝ ﻪﱠ ﻠﺍﻟ ﻱﺬﱠ ﻟﺍ ﻊﹶﻓﺭ ﺕﺍﻭﺎﻤ ﺴﺍﻟ ﹺﺮﻴﻐﹺﺑ ﺪﻤﻋ ﺎﻬﻧﻭﺮﺗ ﻢﹸ ﺛ ﻯﻮﺘﺳﺍ ﹶﻰﻠﻋ ﹺﺵﺮﻌﹾﻟﺍ ﺍﻟﺮﻋﺪ ٢ ﻭ ﻗﺎﻝ ﻖﹶﻠﺧ ﺕﺍﻭﺎﻤ ﺴﺍﻟ ﹺﺮﻴﻐﹺﺑ ﺪﻤﻋ ﺎﻬﻧﻭﺮﺗ ﹶﻰﻘﹾﻟﹶﺃﻭ ﻲﻓ ﹺﺽﺭﹶﺄﹾﻟﺍ ﻲﺳﺍﻭﺭ ﹾﻥﹶﺃ ﺪﻴﻤﺗ ﻢﹸ ﻜﹺﺑ ﻟﻘﻤﺎﻥ ١٠ ﻓﻠﻔﻆ ﺍﻟﺴﻘﻒ ﺩﻟﻨﺎ ﻋﻠﻰ ﺍﻷﻋﻤﺪﺓ ﺑﺎﻟﻠﺰﻭﻡ ﺍﻻﻧﺴﺎﻧﻴﺔ ﺑﲔ ﺍﻟﺘﺨﺎﻃﺐ ﻟﻐﺔ ﺎ ﺗﺼﺢ ﺍﻟﱴ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺪﻻﻻﺕ ﻣﻦ ﺍﻟﻠﺰﻭﻡ ﻓﺪﻻﻟﺔ . ﻭﻛﻤﺎ ﺃﻥ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲏ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ ﺑ ﻭ ﺎﳌﻄﺎﺑﻘﺔ ﺍﻟﺘﻀﻤﻦ ، ﺎﻓﺈ ﺃﻳﻀﺎ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ ﺑﺎﻟﻠﺰﻭﻡ ﻛﺪﻻﻟﺔ ﺍﺳﻢ ﺍﷲ ﺍﳋﺎﻟﻖ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻓﺎﺳﻢ ﺍﷲ ﺍﳋﺎﻟﻖ ﻳﺪﻝ ﻋﻠﻰ ﺫﺍﺕ ﺍﷲ ﻭﺻﻔﺔ ﺍﳋﺎﻟﻖ ﺑﺎﳌﻄﺎﺑﻘﺔ ، ﺑﺎﻟﺘﻀﻤﻦ ﺍﳋﻠﻖ ﺻﻔﺔ ﻭﻋﻠﻰ ﺑﺎﻟﺘﻀﻤﻦ ﺍﷲ ﺫﺍﺕ ﻭﻋﻠﻰ ﻭﻟﻜﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻣﻦ ﻟﻮﺍﺯﻡ ﺻﻔﺔ ﺍﳋﻠﻖ ، ﻓﺎﻟﻌﺎﺟﺰ ﻭﺍﳉﺎﻫﻞ ﻻ ﳜﻠﻖ ﻭﻟﺬﻟﻚ ﳌﺎ ﺫﻛﺮ ﺍﷲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻋﻘﺐ ﺑﺬﻛﺮ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﳋﻠﻖ ﺑﺎﻟﻠﺰﻭﻡ ﻓﺬﻛﺮ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻌﻠﻢ ، ﻗﺎﻝ ﻪﱠ ﻠﺍﻟ ﻱﺬﱠ ﻟﺍ ﻖﹶﻠﺧ ﻊﺒﺳ ﺕﺍﻭﺎﻤﺳ ﻦﻣﻭ ﹺﺽﺭﹶﺄﹾﻟﺍ ﻦ ﻬﹶﻠﹾﺜﻣ ﹸ ﻝ ﺰﻨﺘﻳ ﺮﻣﹶﺄﹾﻟﺍ ﻦ ﻬﻨﻴﺑ ﹶﻠﻌﺘﻟ ﻮﺍ ﻤ ﱠ ﻥﹶﺃ ﻪﱠ ﻠﺍﻟ ﹶﻰﻠﻋ ﱢ ﻞﹸ ﻛ ٍﺀﻲﺷ ﺮﻳﺪﹶﻗ ﱠ ﻥﹶﺃﻭ ﻪﱠ ﻠﺍﻟ ﺪﹶﻗ ﹶﻁﹶﺎﺣﹶﺃ ﱢ ﻞﹸ ﻜﹺﺑ ٍﺀﻲﺷ ﹰﺎﹾﻤﻠﻋ ﺍﻟﻄﻼﻕ ١٢ • ﻧﺘﻴﺠﺘﻪ ﻋﻠﻰ ﺍﻟﺸﻰﺀ ﺩﻻﻟﺔ ﻫﻰ ﺍﻻﻟﺘﺰﺍﻡ ﺩﻻﻟﺔ . ﺩﻻﻟﺔ ﺍﻟﺘﺰﺍﻡ : ﻫﻰ ﺩﻻﻟﺔ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻧﺘﻴﺠﺘﻪ ﺃﻭ ، ﺣﺪﻭﺛﻪ ﻭﺗﻮﻗﻊ ﺍﻟﻌﻠﺔ ﺩﻻﻟﺔ ﺃﻭ ﻧﺘﻴﺠﺘﻪ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺩﻻﻟﺔ ﺍﳌﻌﻠﻮﻝ ﻋﻠﻰ . ﻛﺪﻻﻟ ﺔ ﺍﻟﻐﻴﻮﻡ ﻋﻠﻰ ﺍﻗﺘﺮﺍﺏ ﺍﳌﻄﺮ ، ﻭﻛﺪﻻﻟﺔ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺭﺩ ﺍﻟﻔﻌﻞ ، ﻓﻠﻜﻞ ﻓﻌﻞ ﺭﺩ ﻓﻌﻞ ﺑ ﺪﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻡ ، ﻭﻛﻞ ﺭﺩ ﻓﻌﻞ ﻧﺎﺷﺊ ﻋﻦ ﺑﺎﻟﻠﺰﻭﻡ ﻓﻌﻞ ﺍﻟﺴﺒﺐ ﺍﱃ ﺍﳌﺴﺒﺐ ﺇﺿﺎﻓﺔ ﻣﻦ ﺍﻻﻟﺘﺰﺍﻡ ﻭﺩﻻﻟﺔ . ) ١ ( ﺍﻻﻟﺘﺰﺍﻡ ﺩﻻﻟﺔ ﻭﻣﺜﺎﻝ : - ﺗﺪﻝ ﺍﻟﺴﻴﺎﺭﺓ ﺃﻥ ﻓﻜﻤﺎ ﻭﺍﳌﺼﻨﻊ ﺍﻟﺴﻴﺎﺭﺓ ﻛﻤﺜﻞ ﺑﺎﻻﻟﺘﺰﺍﻡ ﻳﺪﻝ ﺍﳌﺼﻨﻊ ﻓﺄﻥ ، ﺍﳌﺼﻨﻊ ﻋﻠﻰ ﺑﺎﻟﻠﺰﻭﻡ ﺍﻟﺸﺠﺮﺓ ﻭﺍﻟﺒﺬﺭﺓ ، ﺍﻟﺴﻴﺎﺭﺓ ﻋﻠﻰ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺪﻻﻟﺔ ﺍﻟﺸﺠﺮﺓ ﻋﻠﻰ ﺗﺪﻝ ﻭﺍﻟﺒﺬﺭﺓ ، ﺍﻟﻠﺰﻭﻡ ﺑﺪﻻﻟﺔ ﺍﻟﺒﺬﺭﺓ ﻋﻠﻰ ﺗﺪﻝ ﻓﺎﻟﺸﺠﺮﺓ ، ﻭﺃﻏﻠﺐ ﺍﻟﺒﻼﺀ ﺍﻟﺬﻱ ﻳﻠﺤﻖ ﺑﺎﻟﻨﺎﺱ ﺳﺒﺒﻪ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﻻﺯﻡ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ، ﻭﻟﺬﻟﻚ ﺛﺒﺖ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﹶﺓﻫﺮﻳﺮ ﺃﻥ ﹶﻝﺭﺳﻮ ﹼﻪ ﻠﺍﻟ ﹶﻝﹶﺎﻗ " : ﱠ ﻥﹺﺇ ﺪﺒﻌﹾﻟﺍ ﻢﱠ ﻠﹶﻜﺘﻴﹶﻟ ﺔﻤﻠﹶﻜﹾﻟﹺﺎﺑ ﻦﻣ ﻥﺍﻮﺿﹺﺭ ﻪﱠ ﻠﺍﻟ ﹶﺎﻟ ﻲﻘﹾﻠ ﻳ ﺎﻬﹶﻟ ،ﹰﺎﻟﺎﺑ ﻪ ﻌﹶﻓﺮﻳ ﻪﱠ ﻠﺍﻟ ﺎﻬﹺﺑ ،ﺕﺎﺟﺭﺩ ﱠ ﻥﹺﺇﻭ ﺪﺒﻌﹾﻟﺍ ﻢﱠ ﻠﹶﻜﺘﻴﹶﻟ ﺔﻤﻠﹶﻜﹾﻟﹺﺎﺑ ﻦﻣ ﻂﺨﺳ ﻪﱠ ﻠﺍﻟ ﹶﺎﻟ ﻲﻘﹾﻠ ﻳ ﺎﻬﹶﻟ ﹰﻟﺎﺑ ،ﺎ ﹺﻱﻮﻬﻳ ﺎﻬﹺﺑ ﻲﻓ ﻢ ﻨﻬﺟ . ( ) ٢ ( ) ٣ ( ـــــــــــــــــــــــــــــــــــ ) ١ ( ﺹ ﺍﳌﻠﻮﻯ ﺷﺮﺡ ﻋﻠﻰ ﺍﻟﺼﺒﺎﻥ ﺣﺎﺷﻴﺔ ٣٣ ﺑﺘﺼﺮﻑ ﻁ ، / ﺑﲑﻭﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻜﺘﺐ ﺩﺍﺭ ) ٢ ( ﺍﻟﺒﺨﺎﺭﻯ ٦١١٣ ) ٣ ( ﺑﺘﺼﺮﻑ ﻣﻨﻘﻮﻝ ﻭﺃﻣﺜﻠﺘﻬﺎ ﺍﻟﺪﻻﻻﺕ ﻣﻦ ﻣﻀﻰ ﻣﺎ ﻛﻞ ﻳﺴﲑ ﻟﻠﻌﻼﻣﺔ ﺍﳌﺜﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﻟﻠﺮﺿﻮﺍﱏ ﺍﻟﻌﻘﻴﺪﺓ ﺍﺻﻮﻝ ﻭﻛﺘﺎﺏ ، ﺍﻟﻌﺜﻴﻤﲔ . - ٣ -
7.
ﺍﻟ ﺼﻁﻠﺤﺎﺕ ﻤ ﺍﻟﺘﻰ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻻﻴﻤﺎﻥ ﺒﺎﺏ
ﻓﻰ ﹸﺴﺘﺨﺩﻡ ﺘ ﻤﺩﻟﻭﻻﺘﻬﺎ ﻭﺒﻴﺎﻥ ﺍﻻﳝﺎﻥ ﺑﺎﺏ ﰱ ﺴﺘﻌﻤﻞ ﺗ ﺍﻟﱴ ﹸﺼﻄﻠﺤﺎﺕ ﳌﺍ ﺑﻌﺾ ﻣﺪﻟﻮﻻﺕ ﺑﻴﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻭ ﺍﻟﺮﻛﻦ ﻭ ﺍﻟﺸﺮﻁ ﺑﻨﻮﻋﻴﻪ ) ﺻﺤﺔ ﺷﺮﻁ - ﻛﻤﺎﻝ ﺷﺮﻁ ( ﻭ ﺍﻻﺻﻞ ﻭ ﺍﻟﻔﺮﻉ ﻭ ﺍﳊﻘﻴﻘﺔ ﻭ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻠﻐﺔ ﰱ : ﺍﻟﻼﺯﻡ ﲟﻌﲎ ﺴﺘﻌﻤﻞ ﻳ ﻭ ﺍﻟﺴﺎﻗﻂ . ) ١ ( ﺍﻟﻮﺍﺟﺐ ﹰﺎﺍﺻﻄﻼﺣ : ﺍﻹ ﺳﺒﻴﻞ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ﺑﻪ ﺃﻣﺮ ﻣﺎ ﻫﻮ ﻟﺰﺍﻡ ﺣﻜﻢ ﺍﻟﻮﺍﺟﺐ : ﻋﻠﻴﻪ ﻋﻮﻗﺐ ﺗﺮﻛﻪ ﻭﻣﻦ ﻋﻠﻴﻪ ﹸﺛﻴﺐ ﺍ ﺃﺩﺍﻩ ﻣﻦ ﻭﺍﻟﻮﺍﺟﺐ ﻣﻨﻪ ﺟﺰﺀ ﻟﻴﺲ ﺃﻯ ﺍﻟﺸﻰﺀ ﺧﺎﺭﺝ ﻭﺍﺟﺐ ﻫﻮ ﻣﺎ ﻭﻣﻨﻪ ، ﻣﻨﻪ ﺟﺰﺀ ﺃﻯ ﺍﻟﺸﻰﺀ ﺩﺍﺧﻞ ﻭﺍﺟﺐ ﻫﻮ ﻣﺎ ﻣﻨﻪ ـــــــــــــــــــــــــــــــــــ ) ١ ( ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ١ / ٧٩٣ ﻻﺑ ، ﻁ ، ﺍﳌﺼﺮﻯ ﺍﻷﻓﺮﻳﻘﻰ ﻣﻨﻈﻮﺭ ﻦ / ﺻﺎﺩﺭ ﺩﺍﺭ - ﺑﲑﻭﺕ - ٤ -
8.
ﻛﻦ ﺮﺍﻟ ﺍﻟﻠﻐﺔ ﰱ : ﺍﻻﻓﺮﻳﻘﻰ ﻣﻨﻈﻮﺭ
ﺍﺑﻦ ﻗﺎﻝ : ﻚﻠﻣ ﻣﻦ ﺑﻪ ﻯ ﻮﺗﻘ ﻭﻣﺎ ﺍﻟﻘﻮﻳﺔ ﺍﻟﻨﺎﺣﻴﺔ ﻦﹾﻛ ﺮﻭﺍﻟ َﻗﻮﻯﻷﺍ ﺟﺎﻧﺒﻪ ﺍﻟﺸﻲﺀ ﹾﻦﻛ ﺭ ﻪﻨﹾﻛ ﺭﻭ ﹶﺧﺬﻧﺎﻩﺃ ﹶﻱﺃ ﻩﺩﻭﺟﻨﻮ ﹶﺧﺬﻧﺎﻩﺄﻓ ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﺫﻟﻚ ﻭﺩﻟﻴﻞ ﹺﻪﻨﹾﻛ ﺮﺑ ﱠﻰ ﻟﻮﺘﻓ ﻭﺟﻞ ﻋﺰ ﻗﻮﻟﻪ ﻓﺴﺮ ﻭﺑﺬﻟﻚ ﻭﻏﲑﻩ ﺪﻨ ﺟﻭ ﺎ ﻭﻳﻘﻮﻡ ﺇﻟﻴﻬﺎ ﻳﺴﺘﻨﺪ ﺍﻟﱵ ﻮﺍﻧﺒﻪﺟ ﺷﻲﺀ ﻛﻞ ﹸ ﻥﹶﺭﻛﺎﺃﻭ ، ﻛﺎﻥﺭﹶﺃ ﻭﺍﳉﻤﻊ ﺑﻪ ﺗﻮﱃ ﺍﻟﺬﻱ . ﺍﻫـ ) ١ ( ﻛﻦ ﺮﺍﻟ ﹰﺎﺍﺻﻄﻼﺣ : ﺍ ﺣﻘﻴﻘﺔ ﻣﻨﻪ ﻳﺘﺮﻛﺐ ﻣﺎ ﻫﻮ ﺍﻟﺮﻛﻦ ﻟﺸﻰﺀ ﻓ ، ﻏﲑﻩ ﻭﻣﻦ ﻣﻨﻪ ﺔ ﻴﺍﳌﺎﻫ ﹼﺐ ﻛﺗﺘﺮ ﹼﺬﻱ ﻟﺍ ﹼ ﰐﹼﺍ ﺬﺍﻟ ﺍﳉﺰﺀ ﻬﻮ ﻋﻠﻴﻪ ﻗﻴﺎﻣﻬﺎ ﹼﻒ ﻗﻳﺘﻮ ﲝﻴﺚ . ﺣﻜﻢ ﺍﻟﺮﻛﻦ : ﺑﻮﺟﻮﺩﻩ ﻳ ﺍﻟﺸﻰﺀ ﻳﻨﺘﻔﻰ ﻣﻨﻪ ﺍﻻﻧﺘﻘﺎﺹ ﺍﻭ ﻭﺑﺎﻧﺘﻔﺎﺋﻪ ﺍﻟﺸﻰﺀ ﻮﺟﺪ ﻭﻳﺬﻫﺐ ﺍﻟﺸﺮﻁ ﺍﻟﻠﻐﺔ ﰱ : ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻪ ، ﺍﻟﻌﻼﻣﺔ : ﺎﻬﹸ ﻃﺍﺮﺷﹶﺃ َﺀﺎﺟ ﺪﹶﻘﹶﻓ ، ﺎﻋﻼﻣﺎ ﺃﻱ . ) ٢ ( ﺍﻟﺸﺮﻁ ﹰﺎﺍﺻﻄﻼﺣ : ﻋﻦ ﺧﺎﺭﺝ ﻣﻨﻀﺒﻂ ﻇﺎﻫﺮ ﻭﺻﻒ ﻭ ﺍﻟﺸﻰﺀ ﻣﺎﻫﻴﺔ ﺣﻘﻴﻘ ﺘﻪ ﺃﻯ ﻣﻨﻪ ﺟﺰﺀﺍ ﻟﻴﺲ ﺣﻜﻢ ﺍﻟﺸﺮﻁ : ﻭﺟﻮﺩﻩ ﻣﻦ ﻳﻠﺰﻡ ﻭﻻ ، ﺍﻟﻌﺪﻡ ﻋﺪﻣﻪ ﻣﻦ ﻳﻠﺰﻡ ﻭﺟﻮﺩ ﺍﻷﺭﻛﺎﻥ ﺑﲔ ﺍﳉﺎﻣﻊ ﻭ ﺍﻟﺸﺮﻭﻁ ﻳﺘﻮ ﻣﺎ ﻬﺎ ﻧﺃ ﻋﻠﻴﻬ ﹼﻒ ﻗ ﺎ ﺑﺎﺳﺘﻴﻔﺎﺀ ﺇﻻ ﺻﺤﻴﺤﺎ ﺍﻟﻌﻤﻞ ﻳﻜﻮﻥ ﻓﻼ ، ﺍﻟﻌﻤﻞ ﺔ ﺤﺻ ﹸ ﻓ ﻭﺇﺫﺍ ، ﻭﺃﺭﻛﺎﻧﻪ ﺷﺮﻭﻃﻪ ﺷ ﻘﺪ ﹰﺎﺮﻃ ﺭ ﺃﻭ ﹰﺎﻛﻨ ﹰﺍﻭﺍﺣﺪ ﺍﻟﻌﻤﻞ ﺑﻄﻞ ﻓﺄﻛﺜﺮ . ﻭﺍﻻﺭﻛﺎﻥ ﺍﻟﺸﺮﻭﻁ ﺑﲔ ﺍﻟﻔﺮﻕ ﹰﺎﺧﺎﺭﺟ ﻳﻜﻮﻥ ﺮﻁ ﺸﺍﻟ ﹼ ﻥﺃ ﻣ ﺍﻟﻌﻤﻞ ﻋﻦ ﻼﺓ ﺼﻟﻠ ﺴﺒﺔ ﻨﺑﺎﻟ ﻛﺎﻟﻮﺿﻮﺀ ﻣﺎﻫﻴﺘﻪ ﻋﻦ ﻨﻔﺼﻼ . ﺩ ﺍﻟﻌﻤﻞ ﻦﺿﻤ ﻳﻜﻮﻥ ﻛﻦ ﺮﻭﺍﻟ ﰱ ﺍﺧﻼ ﻣﺎﻫﻴﺘﻪ ﺑﻪ ﺍﻻ ﺍﻟﺸﻰﺀ ﻳﻘﻮﻡ ﻻ ﻣﻨﻪ ﻭﺟﺰﺀ ﺍﻹﺣﺮﺍﻡ ﻛﺘﻜﺒﲑﺓ ﻼﺓ ﺼﻟﻠ ﺴﺒﺔ ﻨﺑﺎﻟ . ﻭ ﻧﻀﺮﺏ ﺍﻟﺸﺮﻭﻁ ﻣﺜﺎﻝ ﻟﻼﳝﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻌﻘﻞ = ﻟﻼﳝﺎﻥ ﺻﺤﺔ ﺷﺮﻁ ﺍﻟﺒﻠﻮﻍ = ﻟﻼﳝﺎﻥ ﻛﻤﺎﻝ ﺷﺮﻁ ﻋﺎﻗﻞ ﻛﺎﻥ ﺍﺫﺍ ﺍﻻ ﹰﺎﻣﺆﻣﻨ ﺍﻻﻧﺴﺎﻥ ﻳﻜﻮﻥ ﻭﻻ ، ﻟﻼﳝﺎﻥ ﺷﺮﻁ ﻓﺎﻟﻌﻘﻞ ﺍﻻﳝ ﻣﻦ ﺟﺰﺀ ﻟﻴﺲ ﻭﺍﻟﻌﻘﻞ ، ﺍﻟﻌﻘﻞ ﺑﺪﻭﻥ ﻭﻟﻜﻦ ، ﺎﻥ ﺍﻻﳝﺎﻥ ﻳﻜﻮﻥ ﻻ ﻳﺘﺤﻘﻖ ﻭﻻ . ﻭﻟﻜﻦ ، ﻟﻼﳝﺎﻥ ﺷﺮﻁ ﻭﺍﻟﺒﻠﻮﻍ ﺇ ﺍﻣﺎﻣﺘﻪ ﻭﺗﺼﺢ ﺍﻟﺒﺎﻟﻎ ﻏﲑ ﻣﻦ ﺍﻟﺼﻼﺓ ﻘﺒﻞ ﺗ ﻛﻤﺎ ، ﻣﻨﻪ ﹸﺒﻞ ﻗ ﺑﻠﻮﻏﻪ ﻗﺒﻞ ﺃﺣﺪ ﺃﻣﻦ ﻥ . ـــــــــــــــــــــــــــــــــــ ) ١ ( ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ١٣ / ١٨٥ ﻁ ، ﺍﳌﺼﺮﻯ ﺍﻷﻓﺮﻳﻘﻰ ﻣﻨﻈﻮﺭ ﻻﺑﻦ / ﺩﺍ ﺻﺎﺩﺭ ﺭ - ﺑﲑﻭﺕ ) ٢ ( ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ٧ / ٣٢٩ ﻻﺑ ، ﻁ ، ﺍﳌﺼﺮﻯ ﺍﻷﻓﺮﻳﻘﻰ ﻣﻨﻈﻮﺭ ﻦ / ﺻﺎﺩﺭ ﺩﺍﺭ - ﺑﲑﻭﺕ - ٥ -
9.
ﻟﻼﳝﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻼﺭﻛﺎﻥ
ﻣﺜﺎﻝ ﻭﻧﻀﺮﺏ ﺍﻟﻘﻠﺐ ﻗﻮﻝ = ﺃﻯ ﺍﳌﻌﺮﻓﺔ ) ﺍﻟﻌﻠﻢ ( ﺃﻯ ﻭﺍﳌﻌﺮﻓﺔ ، ﻋﻠﻢ ﺍﺫﺍ ﺍﻻ ﺑﺎﺗﻔﺎﻕ ﹰﺎﻣﺆﻣﻨ ﺍﻻﻧﺴﺎﻥ ﻳﻜﻮﻥ ﻭﻻ ، ﺍﻻﳝﺎﻥ ﻣﻦ ﺟﺰﺀ ﺍﻟﻌﻠﻢ ﻭﻣﻮﻗﻌﻪ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻻ ﺃﺣﺪ ﻋﻨﺪ ﺍﻻﳝﺎﻥ ﺣﻘﻴﻘﺔ ﺗﻘﻮﻡ ﻭﻻ ﺇﳝﺎﻥ ﻳﻜﻮﻥ ﻻ ﺍﻟﻌﻠﻢ ﻭﺑﺪﻭﻥ ، ﺍﻻﳝﺎﻥ ﺃﺭﻛﺎﻥ ﻣﻦ ﺭﻛﻦ ) ﺍﻟﻌﻠﻢ ( . ﻭﻫﻮ ﺃﺧﺮ ﺳﺆﺍﻝ ﻭﻳﺄﺗﻰ : ﻛﻴﻒ ﺑﲔ ﻤﻴﺰ ﻧ ؟ ﺑﻴﻨﻬﻤﺎ ﻭﻧﻔﺮﻕ ﻭﺍﻟﺮﻛﻦ ﺍﻟﺸﺮﻁ ﻭﺍﳉﻮﺍﺏ : ﺑﻔﻮﺍﺗﻪ ﺍﻟﺸﻰﺀ ﻫﺬﺍ ﻳﻔﻮﺕ ﻫﻮ ﻣﺎ ﻓﻜﻞ ﺍﻟﺸﻰﺀ ﻫﺬﺍ ﻋﻦ ﺗﺘﺤﺪﺙ ﺍﻟﱴ ﺍﻟﻨﺼﻮﺹ ﰱ ﻧﻨﻈﺮ ، ﻓﻬﻮ ﺇ ﺷﺮﻁ ﻣﺎ ﺻﺤﺔ ﺍﻟﺸﻰﺀ ﻣﻦ ﺟﺰﺀ ﻛﺎﻥ ﻓﺎﺫﺍ ، ﺭﻛﻦ ﺃﻭ ﺑﻔﻮﺍﺗﻪ ﺍﻟﺸﻰﺀ ﻳﻔﻮﺕ ﻭﻟﻜﻦ ﺭﻛﻦ ﻓﻬﻮ ، ﺍﻟﺸﻰﺀ ﻋﻦ ﺧﺎﺭﺝ ﻛﺎﻥ ﻭﺍﺫﺍ ﻭﻟﻜﻦ ﺑﻔﻮﺍﺗﻪ ﺍﻟﺸﻰﺀ ﻳﻔﻮﺕ ﺷﺮﻁ ﻓﻬﻮ ﺻﺤﺔ ﺑﻔﻮﺍﺗﻪ ﺍﻟﺸﻰﺀ ﻳﻔﻮﺕ ﻻ ﻭﻟﻜﻦ ﺍﻟﺸﻰﺀ ﻣﻦ ﺟﺰﺀ ﻛﺎﻥ ﺍﺫﺍ ﻭﺍﻣﺎ ، ﻭﺍﺟﺐ ﻓﻬﻮ ﻛﻤﺎﱃ ﺍﻟﺸﻰﺀ ﻫﺬﺍ ﰱ ﻭﺃﻣﺎ ، ﺍﻟﺸﻰﺀ ﻋﻦ ﺧﺎﺭﺝ ﻛﺎﻥ ﺍﺫﺍ ﻳﻔ ﻻ ﻭﻟﻜﻦ ﺑﻔﻮﺍﺗﻪ ﺍﻟﺸﻰﺀ ﻮﺕ ﺷﺮﻁ ﻓﻬﻮ ﻛﻤﺎﻝ . ﺍﻻﺻﻞ : ﺍﻟﻘﺮﺍﻥ ﰱ ﻭﺭﺩ ﺷﺮﻋﻰ ﺼﻄﻠﺢ ﻣ ﻫﻮ ﺍﻟﻜﺮﱘ ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ : ) ﺔﺒ ﻴﹶﻃ ﺓﺮﺠﺸﹶﻛ ﹰﺔﺒ ﻴﹶﻃ ﹰﺔﻤﻠﹶﻛ ﹰﺎﻠﹶﺜﻣ ﻪﱠ ﻠﺍﻟ ﺏﺮﺿ ﺎﻬﹸ ﻠﺻﹶﺃ ﻭ ﺖﹺﺑﹶﺎﺛ ﺎﻬ ﻋﺮﹶﻓ ِﺀﺎﻤ ﺴﺍﻟ ﻲﻓ ( ﺍﺑﺮﺍﻫﻴﻢ ٢٤ ﻭ ﺍﻻﺻﻞ ﻟﻐﺔ : ﻣﺎﺩﺓ ﻣﻦ ) ﺃﺻﻞ ( ﻭ ﺻَﻷﺍ ﹸ ﻞ ﹶﺳﻔﻞﺃ ﻛﻞ ﺷ ﻰ ﺀ ﻭﲨﻌﻪ ﹸﺻﻮﻝ ﺃ . ﺍﻫـ ) ١ ( ﻣﺼﻄﻠﺢ ) ﺃﺻﻞ = ( ﺍﻹﳝﺎﻥ ﺟﱪﻳﻞ ﺣﺪﻳﺚ ﰱ = ﺍﻟﺒﺎﻃﻦ = ﻗﻮﻝ ﺍﻟﻘﻠﺐ ﺍﻟﻘﻠﺐ ﻭﻋﻤﻞ = ﺍﻹ ﺗﻮﺣﻴﺪ ﻭﺍﳌﻌﺮﻓﺔ ﺛﺒﺎﺕ ﺍﻟﻔﺮﻉ : ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺍﻥ ﰱ ﻭﺭﺩ ﺷﺮﻋﻰ ﺼﻄﻠﺢ ﻣ ﻫﻮ ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ : ) ﺓﺮﺠﺸﹶﻛ ﹰﺔﺒ ﻴﹶﻃ ﹰﺔﻤﻠﹶﻛ ﹰﺎﻠﹶﺜﻣ ﻪﱠ ﻠﺍﻟ ﺏﺮﺿ ﹶﻃ ﺎﻬﹸ ﻠﺻﹶﺃ ﺔﺒ ﻴ ﻭ ﺖﹺﺑﹶﺎﺛ ﺎﻬ ﻋﺮﹶﻓ ِﺀﺎﻤ ﺴﺍﻟ ﻲﻓ ( ﺍﺑﺮﺍﻫﻴﻢ ٢٤ ﺍﻟﻔﺮﻉ ﻟﻐﺔ : ﻣﺎﺩﺓ ﻣﻦ ) ﻓﺮﻉ ( ﻭ ﻉﺮﹶﻓ ﹼ ﻞﻛ ﺷﻲﺀ ﻼﻩﻋﹶﺃ ﻭﺍﳉﻤﻊ ﻉﻭ ﺮﹸ ﻓ . ﺍﻫـ ) ٢ ( ﺼﻄﻠﺢ ﻣ ) ﻓﺮﻉ = ( ﺟﱪﻳﻞ ﺣﺪﻳﺚ ﰱ ﺍﻹﺳﻼﻡ = ﺍﻟﻈﺎﻫﺮ = ﺍﳉﻮﺍﺭﺡ ﻭﻋﻤﻞ ﺍﻟﻠﺴﺎﻥ ﻗﻮﻝ = ﺍﻟﻌﺒﺎﺩﺓ ﺗﻮﺣﻴﺪ ﲣﺘﺺ ﻫﺎﻣﺔ ﻣﻠﺤﻮﻇﺔ ﺃﻥ ﻭﻫﻰ ﺑﺎﻟﻔﺮﻉ ﺍﻻﳝﺎﻥ ﻓﺮﻉ ﻣﻦ ﺑﻞ ﺍﻹﳝﺎﻥ ﺃﺻﻞ ﻣﻦ ﻟﻴﺴﺖ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻭﺍﻟﺪﻟﻴﻞ ، : ﺎﻨﹶﺛ ﺪﺣ ﻮ ﺑﹶﺃ ﺪﻟﺎﺧ ﺮﻤﺣَﻷﺍ ، ﹺﻦﻋ ﹺﻦﺑﺍ ﹶﻥﻼﺠﻋ ، ﻦﻋ ﺪﺒﻋ ﻪﱠ ﻠﺍﻟ ﹺﻦﺑ ﹴﺭﺎﻨﻳﺩ ، ﻦﻋ ﹺﻲﺑﹶﺃ ﹴﺢﻟﺎﺻ ، ﻦﻋ ﹺﻲﺑﹶﺃ ﹶﺓﺮﻳﺮ ﻫ ، ﹶﻝﹶﺎﻗ : ﹶﻝﹶﺎﻗ ﹸ ﻝﻮ ﺳﺭ ﻪﱠ ﻠﺍﻟ " : ِﻹﺍ ﹸ ﻥﺎﳝ ،ﹶﻥﻮ ﺘﺳ ﻭﹶﺃ ، ﹶﻥﻮ ﻌﺒﺳ ﻭﹶﺃ ﹲ ﺔﻌﻀﹺﺑ ﺪﺣﺍﻭ ﹺﻦﻳﺩﺪﻌﹾﻟﺍ : ﺎﻫﻼﻋﹶﺃ ﹸ ﺓﺩﺎﻬﺷ ﹾﻥﹶﺃ ﻻ ﻪﹶﻟﹺﺇ ﹺﻻﺇ ، ﻪﱠ ﻠﺍﻟ ﺎﻫﺎﻧﺩﹶﺃﻭ ﹸ ﺔﹶﻃﺎﻣﹺﺇ ﹶﻯﺫَﻷﺍ ﹺﻦﻋ ، ﹺﻖﹺﻳﺮﱠ ﻄﺍﻟ ُ ﺀﺎﻴﺤﹾﻟﺍﻭ ﹲ ﺔﺒﻌ ﺷ ﻦﻣ ﻥﺎﳝِﻹﺍ " . ﺍﻫـ ) ٣ ( ﻗﺎﻝ ﻛﻤﺎ ﺍﻟﻔﺮﻉ ﺃﻥ ﻗﺒﻞ ﻣﻦ ﺑﻴﻨﺎ ﻭﻗﺪ ﻣﻨﻈﻮﺭ ﺍﺑﻦ : ﻉﺮﹶﻓ ﹼ ﻞﻛ ﺷﻲﺀ ﻼﻩﻋﹶﺃ ﺍﻟﺸﻬﺎﺩﺗﲔ ﺍﻻﳝﺎﻥ ﺃﻋﻠﻰ ﺃﻥ ﻗﺎﻝ ﻭﺍﻟﻨﱮ ﺍﻻﳝﺎﻥ ﻓﺮﻭﻉ ﻣﻦ ﺍﳉﻮﺍﺭﺡ ﻭﻋﻤﻞ ﺍﻟﻠﺴﺎﻥ ﻓﻘﻮﻝ = ﺃﻋﻼﻫﺎ = ﺍﻟﻈﺎﻫﺮ = ﺟﱪﻳﻞ ﺣﺪﻳﺚ ﰱ ﺍﻻﺳﻼﻡ = ﺍﻟﻌﺒﺎﺩﺓ ﺗﻮﺣﻴﺪ ـــــــــــــــــــــــــــــــــــ ) ١ ( ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ١١ / ١٦ ﺍﻷﻓﺮﻳﻘﻰ ﻣﻨﻈﻮﺭ ﻻﺑﻦ ﻁ ، ﺍﳌﺼﺮﻯ / ﺻﺎﺩﺭ ﺩﺍﺭ - ﺑﲑﻭﺕ ) ٢ ( ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ٨ / ٢٤٦ ﻻﺑ ، ﻁ ، ﺍﳌﺼﺮﻯ ﺍﻷﻓﺮﻳﻘﻰ ﻣﻨﻈﻮﺭ ﻦ / ﺻﺎﺩﺭ ﺩﺍﺭ – ﺑﲑﻭﺕ ) ٣ ( ﺷﻴﺒﺔ ﺍﰉ ﺍﺑﻦ ﺼﻨﻒ ﻣ ٢٦٧٤٩ ﺃﲪﺪ ﻣﺴﻨﺪ ، ٨٧٧٠ - ٦ -
10.
ﻓﻬﺬﺍ ﺍﻟ ﻣﻦ ﺍﺳﺘﺸﻬﺎﺩﻧﺎ ﻭ
ﻜﺘﺎﺏ ﺍﻟ ﺴﻨﺔ ﺑﺎﻟﻜﻠﻤﺔ ﻧﺄﺗﻰ ، ﻣﻦ ﻭﻣﺪﻟﻮﳍﺎ ﻭ ﺍﻟﻠﻐﺔ ﺍﻟﺸﺮﻉ ﺑﺬﻟﻚ ﺨﺎﻟﻒ ﻧ ﻭﻻ ﻧﻔﺴﻪ ﺍﻻﺻﻮﻝ ﻋﻠﻢ ﻭﻳﻘﻮﻝ ﺃﺣﺪ ﺰﺍﻳﺪ ﻳ ﻓﻼ ﺑﺄﻥ ﻓﻬﻤﻰ ﻫﺬﺍ ﺃﻧﺎ ، ، ﻋﻨﺪﻯ ﻣﻦ ﻛﻼﻡ ﺫﻟﻚ ﺃﻥ ﺃﻭ ﻛﻼ ﻭﺍﻟﺸﺮﻉ ﺍﻟﻠﻐﺔ ﻋﻠﻴﻪ ﺩﻟﺖ ﻣﺎ ﻫﺬﺍ ﺑﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻗﻮﺍﻝ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻻﺻﻮﻟﻴﺔ ﺑﺸﺮﻁ ﻭﻟﻜﻦ ﺳﻠﻴﻤﺔ ﻗﺎﻋﺪﺓ ﻓﻬﺬﻩ ، ﺍﻻﺻﻄﻼﺡ ﰱ ﺸﺎﺣﺔ ﻣ ﻻ ﺃﺣﺪ ﻳﻘﻮﻝ ﻭﻻ ، ﺃﻥ ﺍﻟﺸﺮﻋﻴﺔ ﹸﺼﻄﻠﺤﺎﺕ ﳌﺍ ﺨﺎﻟﻒ ﺗ ﻻ ﺩﻟ ﻭﻣﺎ ﺖ ﻋﻠﻴ ﻪ ، ﻣﻌﺎﱏ ﻣﻦ ﹸﺼﻄﻠﺤﺎﺕ ﳌﺍ ﻭﺑﺎﻟﻔﻌﻞ ﹸﺤﺪﺛﺔ ﳌﺍ ﻣﻦ ﻛﺜﲑ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻟﱴ ، ﻣﻌﲎ ﻣﻦ ﺍﻛﺜﺮ ﺍﻟﻮﺍﺣﺪ ﻟﻠﻤﺼﻄﻠﺢ ﻭﺍﺳﺘﺨﺪﻣﻮﺍ ﻓﻴﻬﺎ ﺗﻨﺎﻗﻀﻮﺍ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﰱ ﺷﺮﻋﻴﺔ ﺼﻄﻠﺤﺎﺕ ﻣ ﺍﺳﺘﺨﺪﻣﻮﺍ ﹰﺎﻭﺃﻳﻀ ، ﻣﻮﺿﻌﻬﺎ ﺑﻜﻼﻣﻬﻢ ﻭﺍﳋﻮﺍﺭﺝ ﹸﺮﺟﺌﺔ ﳌﺍ ﺍﺣﺘﺞ ﻭﻗﺪ ، ﺍﻻﻣﺮ ﰱ ﻟﺘﻔﺼﻞ ﻭﺍﻟﻠﻐﺔ ﻟﻠﺸﺮﻉ ﺍﻻﻣﺮ ﺭﺩ ﻓﻮﺟﺐ ﻓﻼ ، ﺃﺣﺪ ﻳﺴﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻗﻮﺍﻝ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻴﻪ ﺩﻟﺖ ﻣﺎ ﻋﻦ ﺍﳋﺮﻭﺝ ﻣﻀﻰ ﻓﻴﻤﺎ ﺎﻣﺪﻟﻮﻻ ﺑﻴﻨﺖ ﻭﻗﺪ . ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﰱ ﺼﻄﻠﺤﺎﺕ ﻤﻟﻠ ﺍﺳﺘﺤﺪﺍﻣﻬﻢ ﰱ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺃﺧﻄﺎﺀ ﺒﲔ ﻧ ﺃﻥ ﻭﺑﻘﻰ ﻳﻘﻮﻝ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﺗﻴﻤﻴﺔ ﺍﺑﻦ ) ﻣﻦ ﹰﺍﻛﺜﲑ ﱠ ﻥﺇ ﻣ ﺃﻟﻔﺎﻅ ﺳﺒﺒﻪ ﺍﻟﻨﺎﺱ ﻧﺰﺍﻉ ﺠﻤﻠﺔ ﻣ ﺒﺘ ﺪﻋﺔ ، ﻣ ﻭﻣﻌﺎﻥ ﺸﺘﺒﻬﺔ ، ﲡﺪ ﺣﱴ ﺍﻟﺮﺟﻠﲔ ﺇﻃﻼﻕ ﻋﻠﻰ ﻭﻳﺘﻌﺎﺩﻳﺎﻥ ﻳﺘﺨﺎﺻﻤﺎﻥ ﺃﻟﻔﺎﻅ ﻭﻧﻔﻴﻬﺎ ، ﻣﻌﲎ ﻋﻦ ﻣﻨﻬﻤﺎ ﻛﻞ ﺌﻞ ﺳ ﻭﻟﻮ ﻗﺎﻟﻪ ﻣﺎ ﻳﺘﺼﻮﺭﻩ ﱂ ﻋﻦ ﹰﻼﻓﻀ ﺩﻟﻴﻠﻪ ﻳﻌﺮﻑ ﺃﻥ ﺩﻟﻴﻠﻪ ﻋﺮﻑ ﻭﻟﻮ ، ﻣ ﻳﻜﻮﻥ ﺧﺎﻟﻔﻪ ﻣﻦ ﱠ ﻥﺃ ﻳﻠﺰﻡ ﱂ ﹰﺎﺨﻄﺌ ﰱ ﻳﻜﻮﻥ ﺑﻞ ، ﺍﻟﺼﻮﺍﺏ ﻣﻦ ﻧﻮﻉ ﻗﻮﻟﻪ ، ﻭﻗﺪ ﻣ ﻫﺬﺍ ﻳﻜﻮﻥ ﻣ ﹰﺎﺼﻴﺒ ﻭﺟﻪ ﻦ ، ﻣ ﻭﻫﺬﺍ ﻭﺟ ﻣﻦ ﹰﺎﺼﻴﺒ ﻪ ، ﰱ ﺍﻟﺼﻮﺍﺏ ﻳﻜﻮﻥ ﻭﻗﺪ ﺛﺎﻟﺚ ﻗﻮﻝ . ﺍﻫـ ) ١ ( ﻭ ﹰﺍﺗﻌﻘﻴﺪ ﺍﻻﳝﺎﻥ ﰱ ﺍﳋﻼﻑ ﺯﺍﺩ ﳑﺎ ، ﻭﻣﺪﻟﻮﻻ ﻣﻌﻨﺎﻫﺎ ﻋﻠﻰ ﺍﺧﺘﻠﻔﻮﺍ ﺤﺪﺛﺔ ﻣ ﹸﺼﻄﻠﺤﺎﺕ ﳌ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺑﻌﺾ ﺍﺳﺘﺨﺪﺍﻡ ﻫﻮ ﺎ ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ ﺑﻞ ﺼﻄﻠﺤﺎﺕ ﻣ ﺍﺳﺘﺨﺪﻣﻮﺍ ﺷﺮﻋﻴﺔ ﻭﻟﻜﻦ ﺑﻐﲑ ﺎﻣﺪﻟﻮﻻ ﺍﻟﱴ ﻭﺭﺩﺕ ﰱ ﺍﻟﺸ ﺮﻉ ، ﺑﻴﺎﻥ ﻭﺍﻟﻴﻜﻢ ﺫﻟﻚ : ﻓﻤﻨﻬﺎ ﻣﺜﻞ ﻣﻌﻨﺎﻫﺎ ﻋﻠﻰ ﻭﺍﺧﺘﻠﻔﻮﺍ ﺷﺮﻋﻴﺔ ﻏﲑ ﺤﺪﺛﺔ ﻣ ﺼﻄﻠﺤﺎﺕ ﻣ : ) ﺍﻟﻌﻤﻞ ﺟﻨﺲ ، ﺍﻟﻌﻤﻞ ﺃﺣﺎﺩ ( ﻭﻣﻨﻬﺎ ﺍﳌﺪﻟﻮﻻﺕ ﲞﻼﻑ ﻭﻟﻜﻦ ﻭﻭﺿﻌﻴﺔ ﺷﺮﻋﻴﺔ ﺼﻄﻠﺤﺎﺕ ﻣ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺜﻞ ) ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ، ﺷﺮﻁ ﺻﺤﺔ ، ﺷﺮﻁ ﻛﻤﺎﻝ ( ١ - ﺼﻄﻠﺢ ﻣ ) ﺍﻟﻌﻤﻞ ﺟﻨﺲ : ( ﺲﻨﳉﺍ ﺍﻟ ﰱ ﻠﻐﺔ : ﺏﺮ ﻀﺍﻟ ﻣﻦ ﻛﻞ ﺷ ﻰ ﺀ ﻭﻫﻮ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﺍﻟﻄﲑ ﻭﻣﻦ ﺣﺪﻭﺩ ﹺﻮﺤﻨﺍﻟ ﹺﺽﻭ ﺮﻌﻭﺍﻟ َﺷﻴﺎﺀﻷﻭﺍ ﹲ ﺔﲨﻠ ... ﺲﻨﳉﻭﺍ ﹶﻋﻢﺃ ﻣﻦ ﺍﻟﻨﻮﻉ . ﺍﻫـ ) ٢ ( ﺍﻟﺸﺮﻋﺎ ﰱ ﺍﳉﻨﺲ ﻋﻦ ﺃﻣﺎ ) ﹰﺎﺇﺻﻄﻼﺣ : ( ﺼﻄﻠﺢ ﻣ ﻳﺮﺩ ﻓﻠﻢ ) ﺍﳉﻨﺲ ( ﰱ ﺍﻟﺸﺮﻉ ﻻ ﻭ ﺍﻟﻜﺘﺎﺏ ﰱ ﰱ ﻻ ﻧﻄﻖ ﻭﻻ ﺍﻟﺴﻨﺔ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻪ ﻋﻠﻴﻬﻢ ﺍﷲ ﺭﺿﻮﺍﻥ ﻭ ﺲﻨﳉﺍ ﰱ ﺍﳌﻨﻄﻘﻴﲔ ﺍﺻﻄﻼﺡ : ﻣ ﻦﹺﻳﲑﻛﺜ ﻋﻠﻰ ﻳﺪﻝ ﻣﺎ ﻓﺎﳊﻴﻮﺍﻥ ، ﺍﻟﻨﻮﻉ ﻣﻦ ﻢﺃﻋ ﻓﻬﻮ ، ﺑﺎﻷﻧﻮﺍﻉ ﲔﻔﺨﺘﻠ ﺟﻨﺲ ، ﻧﻮﻉ ِﻧﺴﺎﻥﻹﻭﺍ . ﺍﻫـ ) ٣ ( ـــــــــــــــــــــــــــــــــــ ) ١ ( ﺍﻟﻔﺘﺎﻭﻯ ﳎﻤﻮﻉ ١٢ / ١١٤ ) ٢ ( ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ٦ / ٤٣ ﻻﺑ ، ﻣﻨ ﻦ ﻁ ، ﻈﻮﺭ / ﺻﺎﺩﺭ ﺩﺍﺭ – ﺑﲑﻭﺕ ﺍﻟﺼﺤﺎﺡ ﺨﺘﺎﺭ ﻣﻭ ﻟﻠﺰﺑﻴﺪﻯ ﺍﻟﻌﺮﻭﺱ ﺗﺎﺝ ، ) ٣ ( ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ١ / ١٤٠ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻠﻐﺔ ﻋﻠﻤﺎﺀ ﻣﻦ ﻟﻨﺨﺒﺔ ، / ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻁ ، / ﺩﺍﺭ ﺍﻟﺪﻋﻮﺓ - ٧ -
11.
ﻭ ﺲﻨﳉﺍ ﰱ ﺍﻷﺣﻴﺎﺀ ﻋﻠﻢ : ﺍﻟﻔﺼﻴﻠﺔ ﻣﻦ
ﻭﺃﺩﱏ ﺍﻟﻨﻮﻉ ﻣﻦ ﺃﻋﻠﻰ ، ﺍﻟﺘﺼﻨﻴﻔﻴﺔ ﺍﻷﻗﺴﺎﻡ ﺃﺣﺪ ﻭ ﺍ ﺲﻨﳉ ﻭﺍﻻﺻﻮﻟﻴﲔ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻨﺪ : ﺑﻜﺴﺮ ﺍﳉﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ، ﲨ ﻊ ﺃﺟﻨﺎﺱ ، ﺍﻟﻨﻮﻉ ﻭﺍﻻﺻﻞ . ﺍﻫـ ) ١ ( ﻗﻠﺖ ) ﺷﻌﺒﺎﻥ ﺑﻦ ﻋﻠﻰ : ( ﺍﻟﻠﻐﺔ ﰱ ﻓﺎﳉﻨﺲ ﺍﻻﺻﻮﻝ ﻋﻠﻤﺎﺀ ﻭﻋﻨﺪ ﺤﺪﺩ ﻣ ﺷﻰﺀ ﻭﻟﻴﺲ ﺍﻻﲨﺎﻝ ﺳﺒﻴﻞ ﻋﻠﻰ ﺳﺒﻴﻞ ﻋﻠﻰ ﺍﻟﺘﺨﺼﻴﺺ ﻛﻤﺎ ﺃﻯ ، ﻭﺍﻟﺘﻔﺼﻴﻞ ﻗﺎﻝ ﺍﺑﻦ ﻩﺪﻴﺳ : ﺱﺎ ﻨﺍﻟ ﺲﻨﹺﺟ ﹺﺑﻭﺍﻹ ﹸ ﻞ ﺲﻨﹺﺟ ﺮﹶﻘﺒﻭﺍﻟ ﺲﻨﹺﺟ ُ ﺀﺎ ﺸﻭﺍﻟ ﺲﻨﹺﺟ . ﺑـ ﹰﺎﲤﺎﺷﻴ ﺑﻘﻮﳍﻢ ﺳﻨﻘﻮﻝ ﺃﻧﻨﺎ ﺃﻯ ﺍﻟﻌﻤﻞ ﺟﻨﺲ ﺼﻄﻠﺢ ﻣ ﻳﺴﺘﺨﺪﻡ ﻣﻦ ﻋﻨﺪ ﻭﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺘﺨﺼﻴﺺ ﻓﺄﻳﻦ ) ﺍﻟﻌﻤﻞ ﺟﻨﺲ ( ﺟﻨﺲ ﻛﻠﻬﺎ ﺍﳉﻮﺍﺭﺡ ﺃﻋﻤﺎﻝ ﺃﻥ ﺃﻯ ﺇﲨﺎﻝ ﻭﻫﺬﺍ ، ﺍﻻﳝﺎﻥ ﻳﻔﻮﺕ ﺑﺘﺮﻛﻪ ﻭﻣﺎ ﹰﺍﺍﺑﺘﺪ ﺍﻻﳝﺎﻥ ﺑﻪ ﻳﺘﺤﻘﻖ ﻣﺎ ﰱ ﺍﻟﺘﻔﺼﻴﻞ ﻓﺄﻳﻦ ؟ ﻓﻤﺎ ﻫﻮ ﺣﺪ ) ﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ ( ﺍﻟﺬ ﻯ ﻻ ﻳﺘﺤﻘﻖ ﺍﻹﳝﺎﻥ ﻳﺼﺢ ﻭﻻ ﺇﻻ ﺑﻪ ؟ ! ﻫﻮ ﻫﻞ ﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ ﻛﻠﻪ ؟ ﺃﻡ ﺍﻟﺼﻼﺓ ، ﻭﺍﻟﺰﻛﺎﺓ ، ﻭﺍﳊﺞ ، ﻭﺍﻟﺼﻴﺎﻡ ﹰﺎﲨﻴﻌ ؟ ﺃﻡ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ - ﹰﺎﺗﻌﻴﻴﻨ - ؟ ﺃﻡ ﺑﻌﺾ ﺩﻭﻥ ﺑﻌﺾ ؟ ﺃﻡ ﻟﻴﺲ ﹰﺍﻭﺍﺣﺪ ﻣﻨﻬﺎ - ﻣ ﹰﺎﻄﻠﻘ - ؟ ﺃﻡ ﺃ ﻯ ﻭﺍﺟﺐ - ﻣﻦ ﻏﲑﻫﺎ - ؟ ﺃﻡ ﺃﻱ ﻋﻤﻞ - ﹰﺎﻭﺍﺟﺒ - ﻛﺎﻥ ﺃﻡ ﻏﲑ ﻭﺍﺟﺐ - ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﺘﺤﺒﺎ – ﺍﻟﻄﺮﻳﻖ ﻋﻦ ﺍﻻﺫﻯ ﻛﺈﻣﺎﻃﺔ ؟ ﻫﻞ ﻫﻮ ) ﺃ ﻯ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ( ؟ ﺃﻡ ) ﺣﺪﻩ ﺍﻷﺩﱏ ( - ﻣﻨﻪ - ؟ ﻭﻣﺎ ﹸ ﳌﺍ ﺒﻘ ﻰ ﻟﺼﺎﺣﺒﻪ ﰱ ﺩﺍﺋﺮﺓ ﺍﻹﺳﻼﻡ ؟ ﻭﻛﺬﻟﻚ : ﻣﺎ ﺍﳌﺨﺮﺝ ﻟﻪ ﻣﻨﻬﺎ ؟ ! . ﺍﻫـ ﺃﻫﻞ ﺑﻌﺾ ﺌﻞ ﺳ ﻭﳌﺎ ﺑﻌﺾ ﻋﻦ ﹰﺔﲪﻴ ﺪﺍﻓﻌﻮﻥ ﻳ ﺍﻟﺬﻳﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺍﻟﺼﻼﺓ ﺗﺎﺭﻙ ﻜﻔﺮﻭﻥ ﻳ ﻻ ﺍﻟﺬﻳﻦ ﻋﻦ ﻢ ﻨﻳ ﲟﺎ ﺃﺟﺎﺏ ، ﺍﻟﺪﻟﻴﻞ ﻭﺇﻟﻴﻜﻢ ، ﺃﻣﺮﻫﻢ ﻣﻦ ﺣﲑﺓ ﰱ ﺍﻟﻌﻠﻢ ﻃﻠﺒﺔ ﻣﻦ ﻛﺜﲑ ﻻﻳﺰﺍﻝ ، ﺑﺴﺒﺒﻬﺎ ﻭﺍﻟﱴ ، ﺍﻟﻌﻤﻴﺎﺀ ﺍﳊﻤﻴﺔ ﻫﺬﻩ : ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ : ﻋﻦ ﺣﺪ ﺍﻟﻌﻤﻞ ﺍﻟﺬ ﻯ ﻻ ﻳﺼﺢ ﺍﻹﳝﺎﻥ ﺇﻻ ﺑﻪ ؟ ﻭﻣ ﻦ ﻻ ﻳﻜﻔﺮ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻫﻞ ﻳﻜﻮﻥ ﺍﻷﻋﻤﺎﻝ ﻋﻨ ﺪﻩ ﺷﺮﻁ ﻛﻤﺎﻝ ؟ ﺍﳉﻮﺍﺏ : ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺁﻝ ﺍﻟﺸﻴﺦ - ﺣﻔﻈﻪ ﺍﷲ - ) : ﺍﻟﻌﻤﻞ ﺍﻵﻥ ﺍﻟﺬ ﻯ ﻳﺸﺘﺮﻁ ﻟﻺﳝﺎﻥ ﻫﻮ ﺟﻨﺲ ﺍﻟﻌﻤﻞ ﻭﺍﺿﺢ ﻫﻮ ﺟﻨﺲ ﺍﻟﻌﻤﻞ ﺑﺎﻻﺗﻔﺎﻕ ﺃﻭ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ ﺑﻜﻔﺮ ﺗﺎﺭﻛﻬﺎ ، ﺇﺫﺍ ﻋﻤﻞ ﻋﻤﻼ ﺗﻘﺮﺏ ﺑﻪ ﺇﱃ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺑﺈ ﺧﻼﺹ ﻋﻨﺪﻫﻢ ﺻﺢ ﺇﳝﺎﻧﻪ ، ﻋﻤﻞ ﺃ ﻯ ﻋﻤﻞ ﻭﺍﺣﺪ ، ﻋ ﻨﺪ ﻣﻦ ﻻ ﻳﻘﻮﻝ ﺑﻜﻔﺮ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ، ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻻ ﺻﻠﻰ ﻭﻻ ﺻﺎﻡ ﻭﻻ ﺯﻛﻰ ﻭﻻ ﺣﺞ ﻭﻟﻜﻨﻪ ﺮﺑ ﻭﺍﻟﺪﻳﻪ ﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻋﻤﻞ ، ﺻﺎﺭ ﺇﳝﺎﻧﻪ ﺗﺒﻌﻪ ﻋﻤﻞ ﺍﻟﺬ ﻯ ﻫﻮ ﻋﻤﻞ ﺑﺪﱏ ﺗﻘﺮﺏ ﺑﻪ ﺇﱃ ﺍﷲ ، ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺘﻜﻔﲑ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻳﻘﻮﻟﻮﻥ ﻻ ﻻﺯﻡ ﺍﻟﺼﻼﺓ ﻭﺍﺿﺢ ، ﻫﺬﻩ ﺃﻗﻞ ﺍﻷﻋﻤﺎﻝ ، ﻳﻌﲎ ﻫﻮ ﻟﻮ ﺃﺗﻰ ﺑﻌﻤﻞ ﻏﲑﻫﺎ ﻣﺎ ﻳﺼﺢ ﺇﳝﺎﻧﻪ ، ﺃﻳﻀﺎ ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﻻﺑﺪ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﺍﳋﻤﺴﺔ ﻫﺬﺍ ﻗﻮﻝ ﻟﺒﻌﺾ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻫﻲ ﺍﻷﺭﻛﺎﻥ ـــــــــــــــــــــــــــــــــــ ) ١ ( ﻗﻠﻌﺠﻰ ﶈﻤﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻐﺔ ﻣﻌﺠﻢ ١ / ١٦٧ ﻁ ، / ﻟﺒﻨﺎﻥ ﺑﲑﻭﺕ ﺍﻟﻨﻔﺎﺋﺲ ﺩﺍﺭ - ٨ -
12.
ﻳﻌﲏ ﺃﻥ ﻣﻦ ﻣﺎ ﺻﻠﻰ ﻭﻻ ﺯﻛﻰ ﻭﻻ ﺻﺎﻡ ﻭﻻ ﺣﺞ ، ﻛﻴﻒ ﻳﺼﲑ ﻣﺴﻠﻤﺎ ، ﻟﻜﻦ ﺍﳉﻤﻴﻊ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻞ ﺭﻛﻦ ، ﻓﻜﻴﻒ ﻳﻮﺟﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ؟ ﻳﻘﻮﻝ ﺯﺍﺋﺪ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﳝﺎﻥ ، ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻢ ﻛﻞ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻭﺟﻪ ﻟﻪ ، ﻭﻓﻘﻜﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ . ﺍﻫـ ) ١ ( ﻗﻠﺖ ) ﺷﻌﺒﺎﻥ ﻋﻠﻰ : ( ﺃ
ﺃﺟﻞ ﻣﻦ ، ﺍﷲ ﺳﺒﺤﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺑﺄﺣﺪ ﺳﻮﺀ ﻗﻮﻝ ﻠﺼﻖ ﻳ ﻻ ﻥ ﺍﻟﺼﻼﺓ ﺗﺎﺭﻙ ﻜﻔﺮﻭﻥ ﻳ ﻻ ﺍﻟﺬﻳﻦ ؟ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺃﻫﺬﺍ ، ﻳﻌﻠﻢ ﻻ ﻣﺎ ﺍﷲ ﻋﻠﻰ ﻳﻘﻮﻝ !! ﺍﻻﳝﺎﻥ ﺣﻘﻴﻘﺔ ﻋﻨﺪﻩ ﺍﻟﺮﺟﻞ ﳚﻌﻞ ﺍﻟﺬﻯ ﻫﻮ ﻋﻤﻞ ﺃﻯ !! ﻋﻈﻴﻢ ﺘﺎﻥ ﻫﺬﺍ ﺭﰉ ﺳﺒﺤﺎﻧﻚ ﺍ ﺍﷲ ، ﺍﻻﳝﺎﻥ ﺣﻘﻴﻘﺔ ﺑﻪ ﺗﻘﻮﻡ ﺣﱴ ﺍﻻﳝﺎﻥ ﺣﻘﻴﻘﺔ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﺮ ﻭﻫﻞ ﻣﺎ ﻋﻠﻰ ﳌﺴﺘﻌﺎﻥ ﻳ ﺼﻔﻮﻥ ﺍﻻﳝﺎﻥ ﺣﻘﻴﻘﺔ ﻫﻮ ﻓﻌﻠﻪ ﺍﻟﺬﻯ ﺍﻟﻌﻤﻞ ﺍﻥ ﺍﳌﺄﻣﻮﺭﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ ﳊﻘﻴﻘﺔ ﺮﻙﺗ ﺗﺮﻛﻪ ﻳﻜﻮﻥ ﺍﻟﺬﻯ ﻭﺍﻟﻌﻤﻞ ، ﻓﻘﻂ ﺍﻟﺼﻼﺓ ﻫﻰ ﺍﻻﳝﺎﻥ ﺍﳌﺄﻣﻮﺭﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳋﻤﺲ ﺍﻟﺼﻠﻮﺍﺕ ﻫﻰ ﻓﻘﻂ . ﺍﷲ ﺳﺒﺤﺎﻥ ، ﻭﻫﻞ ﺍﻟﻌﻤﻞ ﺟﻨﺲ ﲟﺼﻄﻠﺢ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺍﻻ ﻜﻔﺮﻭﻥ ﻳ ﱂ ﺍﻟﺬﻳﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﺼﻼﺓ ﺗﺎﺭﻙ ؟ !!! ﺍﷲ ﻋﻠﻰ ﺗﻘﻮﻟﻮﺍ ﻭﻻ ، ﺍﷲ ﺍﺗﻘﻮﺍ ﻭﺷﺮﻋﻪ ﺍﳊﻖ ﺍﻻ . ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻗﺎﻝ ﻭﻫﻞ ﺍﻟﺼﻼﺓ ﺗﺎﺭﻙ ﻳﻜﻔﺮﻭﻥ ﱂ ﺍﻟﺬﻳﻦ ﺍﻟﺸﻴﺦ ﻳﻘﻮﻟﻪ ﺍﻟﺬﻯ ﻫﺬﺍ ؟ ﺍﻟﺸﻴﺦ ﺃﻝ ﺻﺎﱀ !! ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻋﻠﻰ ﺇﺩﻋﺎﺀ ﺍﻟﻜﻼﻡ ﻫﺬﺍ ﺇﻥ ﻭﺍﷲ ﺍﻟﺼﻼﺓ ﺗﺎﺭﻙ ﻳﻜﻔﺮﻭﻥ ﱂ ﺍﻟﺬﻳﻦ . ﺑﻘ ﺍﻟﺸﻴﺦ ﺟﺎﺀ ﺃﻳﻦ ﻣﻦ ﺃﺩﺭﻯ ﻻ ﻮﻟﻪ ) : ﺍﳉﻤﻴﻊ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻞ ﺭﻛﻦ ( ﻭﻋﻠﻰ ﻋﻠﻴﻬﻢ ﺇﻓﺘﺮﺍﺀ ﳏﺾ ﻫﺬﺍ ﺇﻥ ، ﻛﺘﺒﻬﻢ ﻭﻓﺘﺎﻭﻳﻬﻢ !! ﻭﺍﻟﻨﱮ ﻜﺬﺑﲎ ﻳ ﻣﻦ ﺃﲢﺪﻯ ﺃﻧﺎ ، ﺇﺩﻋﻰ ﻣﻦ ﻋﻠﻰ ﺍﻟﺒﻴﻨﺔ ﺃﻥ ﻋﻠﻤﻨﺎ ، ﺍﻻﻋﺘﺮﺍﺽ ﺮﻳﺪ ﻳ ﺃﻭ ، ﺑﻘﻮﻝ ﻳﺎﺗﻴﲎ ﺃﻥ ﺻﺮﻳﺢ ﻻﺣﺪ ﹸ ﳌﺍ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺘﻘﺪﻣﲔ ﺃ ، ﺍﻟﺼﻼﺓ ﺗﺎﺭﻙ ﻛﻔﺮ ﺑﻌﺪﻡ ﻗﺎﻟﻮﺍ ﺍﻟﺬﻳﻦ ﻛﺎﻓﺮ ﺑﺎﻟﻜﻠﻴﺔ ﺍﻻﻋﻤﺎﻝ ﺗﺎﺭﻙ ﻥ . ﺇﺩﻋﻰ ﻣﻦ ﻋﻠﻰ ﻭﺍﻟﺒﻴﻨﺔ ﺍﻟﻨﺎﺭ ﰱ ﺍﳋﻠﻮﺩ ﻣﻦ ﻧﺎﺝ ﻣﺴﻠﻢ ﺍﳉﻮﺍﺭﺡ ﺃﻋﻤﺎﻝ ﺗﺎﺭﻙ ﺑﺄﻥ ، ﻛﺘﺒﻬﻢ ﻣﻦ ﻛﺜﲑﺓ ﻣﻮﺍﺿﻊ ﰱ ﻭﺻﺮﺣﻮﺍ ﻗﺎﻟﻮﺍ ﻓﻘﺪ ﺫﻟﻚ ﻳﺼﺪﺭ ﻭﱂ ، ﺍﳌﺄﻣﻮﺭﺍﺕ ﻣﻦ ﻋﻤﻞ ﺃﻯ ﺑﺘﺮﻙ ﻳﻜﻔﺮﻭﻥ ﻻ ﻢﻻ ﻭﺍﺿﺢ ﺗﻨﺎﻗﺾ ﻣﻨﻬﻢ ﻟﻜﺎﻥ ﺫﻟﻚ ﻗﺎﻟﻮﺍ ﻟﻮ ﻭﺣﱴ ﻣﻦ ﺍﻻ ﺍﻟﺘﻨﺎﻗﺾ ﺭﺳﻼﻥ ﺳﻌﻴﺪ ﳏﻤﺪ ﻭﺍﻟﺸﻴﺦ ﺍﳌﺪﺧﻠﻰ ﺭﺑﻴﻊ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻴﺦ ﻣﺜﻞ ﺍﳌﺘﺎﺧﺮﻳﻦ ﺑﻌﺾ ﺑﺎﻟﻜﻠﻴﺔ ﺍﳉﻮﺍﺭﺡ ﻋﻤﻞ ﺑﺘﺮﻙ ﻭﻳﻜﻔﺮﻭﻥ ﺍﻟﺼﻼﺓ ﺗﺎﺭﻙ ﺑﻜﻔﺮ ﻳﻘﻮﻟﻮﻥ ﻻ ﻭﻏﲑﻫﻢ ﻓﻬﻮﻻﺀ . ﻭﺍﻟﻜﺜﲑ ﺍﻟﻘﻠﻴﻞ ﻋﻠﻰ ﻳﻄﻠﻖ ﺍﳉﻨﺲ . ﺍﻫـ ) ٢ ( ﻭ ﹺﻦﻴﻋﻮﻧ ﹶﻰﻠﻋ ﹺﺲﻨﳉﺍ : ﹸ ﻝﹶﺎﻘ ﻳ ـﺎﻤ ﻫ ﺪﺣﹶﺃ ﻢـﺳﺍ ﻪﹶﻟ ﻲﻌﻤﺟ ﹴﺲﻨﹺﺟ ﻱﺩﺍﺮﹾﻓﹺﺇ ﹴﺲﻨﹺﺟ ﻢﺳﺍ ﻪﹶﻟ ﹸ ﻝﹶﺎﻘ ﻳ ﹺﻲﻧﱠﺎ ﺜﺍﻟﻭ ، . ﻮ ﻬﹶﻓ ﻲﻌﻤﹶﳉﺍ ﹺﺲﻨﳉﺍ ﻢﺳﺍ ﺎ ﻣﹶﺄﹶﻓ : ﺮﹶـﺜﹾﻛﹶﺃ ﹶﻰﻠﻋ ﱡ ﻝ ﺪﻳ ﺎﻣ ﹺﻦﻴﻨﹾﺛﺍ ﹺﻦﻣ ِﺀـﺎ ﺘﹺﺎﻟﺑ ﻩﺪـﺣﺍﻭ ﻦﻴﺑﻭ ﻪـﻨﻴﺑ ﻕ ﺮﹶﻔ ﻳﻭ ، ـﺎﺒﻟﹶﺎﻏ ﹸ ﻥﹸﻮ ﻜﺗ ، ﹾﻔﹸ ﳌﺍ ﻲﻓ ﻙ ﺩﺮ ) ﺓﺮﹶﻘﺑ ( ﻭ ) ﹴﺮﹶﻘﺑ ( ﻭ ) ﺓﺮﺠﺷ ( ﻭ ) ﹴﺮﺠﺷ ( ﻪـﻨﻣﻭ ، ) ﻢﻠﹶﻛ ( ﻭ ) ﹲ ﺔﻤﻠﹶﻛ ( ـــــــــــــــــــــــــــــــــــ ) ١ ( ﺷﺮﺡ ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ، ﺎﻳﺔ ﺍﻟﺸﺮﻳﻂ ﺍﻟﺜﺎﻣﻦ ﻭ ، ﺍﻟﻘﻮﻝ ﺍﳊﻖ ﺍﳌﺒﲔ ﻋﻠﻰ ﻣﻦ ﳜﺎﺻﻢ ﰲ ﺇﲨﺎﻉ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺹ ١٠٣ ) ٢ ( ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟ ﻠﺠﺮﺟﺎﱏ ١ / ٢٥ ﻁ ، / ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ١ / ٢٨ ﻟ ﻠﱪﻛﱴ ﻁ ، / ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ - ٩ -
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