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Ar Explaining AlAqida Al-Wasitiyah Hras
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Ar Explaining AlAqida Al-Wasitiyah Hras
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bambang_ah77Copyright:
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻟﺸﻴﺦ اﻹﺳﻼم
أﲪﺪ ﺑﻦ ﻋﺒﺪ اﳊﻠﻴﻢ ﺑﻦ ﻋﺒﺪ اﻟﺴﻼم اﺑﻦ ﺗﻴﻤﻴﺔ
)661ﻫـ 728 -م(
راﺟﻌﻪ ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ ﺗﺄﻟﻴﻒ اﻟﻌﻼﻣﺔ
ﻋﺒﺪ اﻟﺮزاق ﻋﻔﻴﻔﻲ ﳏﻤﺪ ﺧﻠﻴﻞ ﻫﺮاس
ﻗﺎم ﺑﺘﺼﺤﻴﺤﻪ واﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ
ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ إﺳﲈﻋﻴﻞ اﻷﻧﺼﺎري
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
اﳊﻤﺪ ﷲ رب اﻟﻌﺎﳌﲔ ،وأﺷﻬﺪ أن ﻻ إﻟﻪ إﻻ اﷲ ﻗﻴﻮم اﻟﺴﲈوات واﻷرﺿﲔ
وأﺻﲇ وأﺳﻠﻢ ﻋﲆ رﺳﻮﻟﻪ ﳏﻤﺪ ﺧﺎﺗﻢ اﻷﻧﺒﻴﺎء واﳌﺮﺳﻠﲔ وﺑﻌﺪ :ﻓﻜﺘﺎب ﴍح
اﻟﻌﻘﻴﺪة اﻟﻮاﺳﻄﻴﺔ ﻟﻔﻀﻴﻠﺔ اﻷﺳﺘﺎذ اﻟﺸﻴﺦ ﳏﻤﺪ ﺧﻠﻴﻞ ﻫﺮاس ﻣﻦ أﻧﻔﺲ اﻟﴩوح ،
وأوﺿﺤﻬﺎ ﺑﻴﺎﻧﺎ وأﺧﴫﻫﺎ ﻋﺒﺎرة ،إﻻ أﻧﻪ وﻗﻊ ﰲ اﻟﻄﺒﻌﺔ اﻷوﱃ ﺑﻌﺾ أﺧﻄﺎء
اﺳﺘﺪرﻛﺖ ﰲ اﻟﻄﺒﻌﺔ اﻟﺜﺎﻧﻴﺔ ﺑﺈرﺷﺎد ﺳﲈﺣﺔ اﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ إﺑﺮاﻫﻴﻢ آل اﻟﺸﻴﺦ ﻣﻔﺘﻲ
اﳌﻤﻠﻜﺔ اﻟﻌﺮﺑﻴﺔ اﻟﺴﻌﻮدﻳﺔ ،ﺟﺰاه اﷲ ﻋﻦ اﻹﺳﻼم واﳌﺴﻠﻤﲔ ﺧﲑا وﺑﺬﻟﻚ ﻛﺎﻧﺖ
ﻫﺬه اﻟﻄﺒﻌﺔ ﳑﺘﺎزة ﻋﻦ ﺳﺎﺑﻘﺘﻬﺎ .أﺳﺎل اﷲ أن ﻳﻨﻔﻊ ﲠﺎ وﺑﴩﺣﻬﺎ اﳌﺴﻠﻤﲔ .
ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﻋﻔﻴﻔﻲ
2
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﳌﻘﺪﻣﺔ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﻳﻮم ﱢ ِ اﻟﺮﺣﻴﻢِ ِ ، ِ رب ْ َ َِ َ
اﻟﻌﺎﳌﲔ ،ﱠ ْ َ ِ َْ ْ ُ
واﻟﺼﻼة َ ﱠ َ ُ
واﻟﺴﻼم اﻟﺪﻳﻦ َ ،ﱠ َ ُ ﻣﺎﻟﻚ َ ْ ِاﻟﺮﲪﻦ ﱠ ِ َ اﳊﻤﺪ ﷲﱠِ َ ﱢ
ِِ ورﺳﻮﻟﻪِ ِ َ َ ،
ِِ ﳏﻤﺪِ َ ،اﳌﺮﺳﻠﲔِ َ ،ﻧﺒﻴﻨَﺎ ُ َ ٍ
ِ ﻋﲆ َ ْ ِ
وﻣﻦ َ ِ َ ُ ْ
ﺗﺒﻌﻬﻢ وﺻﺤﺒﻪ َ َ ْ
وﻋﲆ آﻟﻪ َ َ ْ َ ﻋﺒﺪ اﷲﱠِ َ َ ُ
ْ ﱠ أﴍف ُْ ْ َ َ ﱢ َ ََ
ٍ
ﺑﺈﺣﺴﺎن ِ َإﱃ َ ْ ِ
ﻳﻮم ﱢ ِ
اﻟﺪﻳﻦ. ِِ ْ َ
ِ اﺑﻦ َ ِ َ ِ اﻟﻮاﺳﻄﻴﺔ( ِ َ ْ ِ
ﻟﺸﻴﺦ ْ ِ ْ َ ِ اﻟﻌﻘﻴﺪة ْ َ ِ ِ ﱠ ُ
ﻛﺎﻧﺖ ) ْ َ ِ َ ُﻓﻠﲈ َ َ ِ
ﻣﻦ
رﲪﻪ اﷲﱠُ ْ اﻹﺳﻼم ْ ِ ْ ﱠ
ﺗﻴﻤﻴﺔ َ َ ُ َ ﱠأﻣﺎ َ ْ ُ
ﺑﻌﺪ؛ َ َ ﱠ
اﻟﻠﻔﻈﺔ ِ ،ﱠ ٍ
ودﻗﺔ ِﰲ ِ اﺧ ِ َ ٍ أﻫﻞ اﻟﺴﻨ ِﱠﺔ ْ َ ِ ﻛﺘﺐ ِﰲ َ ِ َ ِ ِ
ﺘﺼﺎر ِﰲ ﱠ ْ َ َ ﻣﻊ ْ واﳉﲈﻋﺔَ َ ، ﻋﻘﻴﺪة َ ْ ِ ﱡ َ َ َ أﲨﻊ َﻣﺎ ُ َ ََْ ِ
ﻏﻮاﻣﻀﻬﺎُ ِ ُ َ ،
وﻳﺰﻳﺢ َ ﻣﻮاﺿﻌﻬﺎ إﱃ ﴍح ﳚﲇ َ َ ﻣﻦ َ
ﲢﺘﺎج ﰲ ﻛﺜﲑ ْ ُ اﻟﻌﺒﺎرةَ ،وﻛﺎﻧﺖ َ
3
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺒﺴﻤﻠﺔ
)ﺑِﺴﻢِ ﺍﻟﻠﱠﻪِ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺮﺣِﻴﻢِ(
ﺍﺧﺘﻠﹶﻒ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻓِﻲ ﺍﻟﹾﺒﺴﻤﻠﹶﺔِ؛ ﻫﻞﹾ ﻫِﻲ ﺁﻳﺔﹲ ﻣِﻦ ﻛﹸﻞﱢ ﺳﻮﺭﺓٍ ﺍﻓﹾﺘﺘِﺤﺖ ﺑِﻬﺎ؟ ﺃﹶﻭ ﻫِﻲ ﺁﻳﺔﹲ
ﻣﺴﺘﻘِﻠﱠﺔﹲ ﺃﹸﻧﺰِﻟﹶﺖ ﻟِﻠﹾﻔﹶﺼﻞِ ﺑِﻬﺎ ﺑﻴﻦ ﺍﻟﺴﻮﺭِ ﻭﻟِﻠﺘﺒﺮﻙِ ﺑِﺎﻟِﺎﺑﺘِﺪﺍﺀِ ﺑِﻬﺎ؟ ﻭﺍﻟﹾﻤﺨﺘﺎﺭ :ﺍﻟﹾﻘﹶﻮﻝﹸ ﺍﻟﺜﱠﺎﻧِﻲ.
ﻭﺍﺗﻔﹶﻘﹸﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻬﺎ ﺟﺰﺀُ ﺁﻳﺔٍ ﻣِﻦ ﺳﻮﺭﺓِ ﺍﻟﻨﻤﻞِ ،ﻭﻋﻠﹶﻰ ﺗﺮﻛِﻬﺎ ﻓِﻲ ﺃﹶﻭﻝِ ﺳﻮﺭﺓِ )ﺑﺮﺍﺀَﺓﹲ(؛ ﻟِﺄﹶﻧﻬﺎ
ﺟﻌِﻠﹶﺖ ﻫِﻲ ﻭﺍﻟﹾﺄﹶﻧﻔﹶﺎﻝﹸ ﻛﹶﺴﻮﺭﺓٍ ﻭﺍﺣِﺪﺓٍ.
ﻭﺍﻟﹾﺒﺎﺀُ ﻓِﻲ )ﺑِﺴﻢِ( ﻟِﻠِﺎﺳﺘِﻌﺎﻧﺔِ ،ﻭﻫِﻲ ﻣﺘﻌﻠﱢﻘﹶﺔﹲ ﺑِﻤﺤﺬﹸﻭﻑٍ ،ﻗﹶﺪﺭﻩ ﺑﻌﻀﻬﻢ ﻓِﻌﻠﹰﺎ ،ﻭﻗﹶﺪﺭﻩ
É Oó ™ $ $ Î / ù & t • ø %$ # ﺑﻌﻀﻬﻢ ﺍﺳﻤﺎ ،ﻭﺍﻟﹾﻘﹶﻮﻟﹶﺎﻥِ ﻣﺘﻘﹶﺎﺭِﺑﺎﻥِ ،ﻭﺑِﻜﹸﻞﱟ ﻭﺭﺩ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
‘ ،(1) { y7În/uﻭﻗﹶﺎﻝﹶ.(2) { $yg11•øgxC «!$# ÉOó¡Î0 } :
ﻭﻳﺤﺴﻦ ﺟﻌﻞﹸ ﺍﻟﹾﻤﻘﹶﺪﺭِ ﻣﺘﺄﹶﺧﺮﺍ )ﻟِﺄﹶﻥﱠ ﺍﻟِﺎﺳﻢ ﺃﹶﺣﻖ ﺑِﺎﻟﺘﻘﹾﺪِﱘِ ،ﻭﻟِﺄﹶﻥﱠ ﺗﻘﹾﺪِﱘ ﺍﻟﹾﺠﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭِ
ﻳﻔِﻴﺪ ﺍﺧﺘِﺼﺎﺹ ﺍﻟِﺎﺳﻢِ ﺍﻟﹾﻜﹶﺮِﱘِ ﺑِﻜﹶﻮﻧِﻪِ ﻣﺘﺒﺮﻛﹰﺎ ﺑِﻪِ ،ﻭﺍﻟِﺎﺳﻢ ﻫﻮ ﺍﻟﻠﱠﻔﹾﻆﹸ ﺍﻟﹾﻤﻮﺿﻮﻉ ﻟِﻤﻌﻨﻰ ﺗﻌﻴِﻴﻨﺎ ﻟﹶﻪ
ﺃﹶﻭ ﺗﻤﻴِﻴﺰﺍ(.
ﻭﺍﺧﺘﻠِﻒ ﻓِﻲ ﺃﹶﺻﻞِ ﺍﺷﺘِﻘﹶﺎﻗِﻪِ ،ﻓﹶﻘِﻴﻞﹶ :ﺇِﻧﻪ ﻣِﻦ ﺍﻟﺴﻤﺔِ؛ ﺑِﻤﻌﻨﻰ :ﺍﻟﹾﻌﻠﹶﺎﻣﺔِ ،ﻭﻗِﻴﻞﹶ :ﻣِﻦ ﺍﻟﺴﻤﻮ،
ﻭﻫﻮ ﺍﻟﹾﻤﺨﺘﺎﺭ.
ﻭﻫﻤﺰﺗﻪ ﻫﻤﺰﺓﹸ ﻭﺻﻞٍ.
ﻭﻟﹶﻴﺲ ﺍﻟِﺎﺳﻢ ﻧﻔﹾﺲ ﺍﻟﹾﻤﺴﻤﻰ ﻛﹶﻤﺎ ﺯﻋﻢ ﺑﻌﻀﻬﻢ ،ﻓﹶﺈِﻥﱠ ﺍﻟِﺎﺳﻢ ﻫﻮ ﺍﻟﻠﱠﻔﹾﻆﹸ ﺍﻟﺪﺍﻝﱡ ،ﻭﺍﻟﹾﻤﺴﻤﻰ
ﻫﻮ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺪﻟﹸﻮﻝﹸ ﻋﻠﹶﻴﻪِ ﺑِﺬﹶﻟِﻚ ﺍﻟِﺎﺳﻢِ.
ﻭﻟﹶﻴﺲ ﻫﻮ ﻛﹶﺬﹶﻟِﻚ ﻧﻔﹾﺲ ﺍﻟﺘﺴﻤِﻴﺔِ؛ ﻓﹶﺈِﻧﻬﺎ ﻓِﻌﻞﹸ ﺍﻟﹾﻤﺴﻤﻰ؛ ﻳﻘﹶﺎﻝﹸ :ﺳﻤﻴﺖ ﻭﻟﹶﺪِﻱ ﻣﺤﻤﺪﺍ،
ﻣﺜﹶﻠﹰﺎ.
) (1ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ﺁﻳﺔ.1 :
) (2ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ.41 :
4
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﻮﻝﹸ ﺑﻌﻀِﻬِﻢ :ﺇِﻥﱠ ﻟﹶﻔﹾﻆﹶ ﺍﻟِﺎﺳﻢِ ﻫﻨﺎ ﻣﻘﹾﺤﻢ؛ ﻟِﺄﹶﻥﱠ ﺍﻟِﺎﺳﺘِﻌﺎﻧﺔﹶ ﺇِﻧﻤﺎ ﺗﻜﹸﻮﻥﹸ ﺑِﺎﻟﻠﱠﻪِ Uﻟﹶﺎ ﺑِﺎﺳﻤِﻪِ،
™y7În/u‘ zOó™$# ËxÎm7y ﻟﹶﻴﺲ ﺑِﺸﻲﺀٍ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺫِﻛﹾﺮ ﺍﻟِﺎﺳﻢِ ﺍﻟﹾﻜﹶﺮِﱘِ ﺑِﺎﻟﻠﱢﺴﺎﻥِ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ} :
.(1) { ÇÊÈ ’n?ôãF{$#
ﺃﹶﻱ :ﺳﺒﺤﻪ ﻧﺎﻃِﻘﹰﺎ ﺑِﺎﺳﻢِ ﺭﺑﻚ ،ﻣﺘﻜﹶﻠﱢﻤﺎ ﺑِﻪِ ،ﻓﹶﺎﻟﹾﻤﺮﺍﺩ ﺍﻟﺘﺒﺮﻙ ﺑِﺎﻟِﺎﺑﺘِﺪﺍﺀِ ﺑِﺬِﻛﹾﺮِ ﺍﺳﻤِﻪِ -ﺗﻌﺎﻟﹶﻰ
ﺸﺘﻖ ﻣِﻨﻬﺎ،
ﺸﺘﻖ؛ ﻟِﺄﹶﻥﱠ ﺍﻟِﺎﺷﺘِﻘﹶﺎﻕ ﻳﺴﺘﻠﹾﺰِﻡ ﻣﺎﺩﺓﹰ ﻳ
-ﻭﺍﺳﻢ ﺍﻟﹾﺠﻠﹶﺎﻟﹶﺔِ :ﻗِﻴﻞﹶ ﺇِﻧﻪ ﺍﺳﻢ ﺟﺎﻣِﺪ ﻏﹶﻴﺮ ﻣ
ﻭﺍﺳﻤﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺪِﱘ ،ﻭﺍﻟﹾﻘﹶﺪِﱘ ﻟﹶﺎ ﻣﺎﺩﺓﹶ ﻟﹶﻪ ،ﻓﹶﻬﻮ ﻛﹶﺴﺎﺋِﺮِ ﺍﻟﹾﺄﹶﻋﻠﹶﺎﻡِ ﺍﻟﹾﻤﺤﻀﺔِ ،ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺗﺘﻀﻤﻦ
ﺻِﻔﹶﺎﺕٍ ﺗﻘﹸﻮﻡ ﺑِﻤﺴﻤﻴﺎﺗِﻬﺎ.
ﺸﺘﻖ .ﻭﺍﺧﺘﻠِﻒ ﻓِﻲ ﻣﺒﺪﺃِ ﺍﺷﺘِﻘﹶﺎﻗِﻪِ ،ﻓﹶﻘِﻴﻞﹶ :ﻣِﻦ ﺃﹶﻟﹶﻪ ﻳﺄﹾﻟﹶﻪ ﺃﹸﻟﹸﻮﻫﺔﹰ ﻭﺇِﻟﹶﺎﻫﺔﹰ
ﻭﺍﻟﺼﺤِﻴﺢ ﺃﹶﻧﻪ ﻣ
ﻭﺃﹸﻟﹸﻮﻫِﻴﺔﹰ؛ ﺑِﻤﻌﻨﻰ :ﻋﺒﺪ ﻋِﺒﺎﺩﺓﹰ ،ﻭﻗِﻴﻞﹶ :ﻣِﻦ ﺃﹶﻟِﻪ - ﺑِﻜﹶﺴﺮِ ﺍﻟﻠﱠﺎﻡِ -ﻳﺄﹾﻟﹶﻪ - ﺑِﻔﹶﺘﺤِﻬﺎ -ﺃﹶﻟﹶﻬﺎ؛ ﺇِﺫﹶﺍ
ﺗﺤﻴﺮ ،ﻭﺍﻟﺼﺤِﻴﺢ ﺍﻟﹾﺄﹶﻭﻝﹸ ،ﻓﹶﻬﻮ ﺇِﻟﹶﻪ؛ ﺑِﻤﻌﻨﻰ ﻣﺄﹾﻟﹸﻮﻩٍ؛ ﺃﹶﻱ :ﻣﻌﺒﻮﺩٍ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﺭﺿِﻲ
ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ) :ﺍﻟﻠﱠﻪ ﺫﹸﻭ ﺍﻟﹾِﺈﻟﹶﻬِﻴﺔِ ﻭﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ ﺃﹶﺟﻤﻌِﲔ.(
ﻭﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻮﻝِ ﺑِﺎﻟِﺎﺷﺘِﻘﹶﺎﻕِ ﻳﻜﹸﻮﻥﹸ ﻭﺻﻔﹰﺎ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ ،ﻭﻟﹶﻜِﻦ ﻏﹶﻠﹶﺒﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻌﻠﹶﻤِﻴﺔﹸ ،ﻓﹶﺘﺠﺮِﻱ
ﻋﻠﹶﻴﻪِ ﺑﻘِﻴﺔﹸ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺃﹶﺧﺒﺎﺭﺍ ﻭﺃﹶﻭﺻﺎﻓﹰﺎ ،ﻳﻘﹶﺎﻝﹸ :ﺍﻟﻠﱠﻪ ﺭﺣﻤﻦ ﺭﺣِﻴﻢ ﺳﻤِﻴﻊ ﻋﻠِﻴﻢ ،ﻛﹶﻤﺎ ﻳﻘﹶﺎﻝﹸ :ﺍﻟﻠﱠﻪ
ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣِﻴﻢ ..ﺇِﻟﹶﺦ.
ﻭ) ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺮﺣِﻴﻢِ( :ﺍﺳﻤﺎﻥِ ﻛﹶﺮِﳝﺎﻥِ ﻣِﻦ ﺃﹶﺳﻤﺎﺋِﻪِ ﺍﻟﹾﺤﺴﻨﻰ ،ﺩﺍﻟﱠﺎﻥِ ﻋﻠﹶﻰ ﺍﺗﺼﺎﻓِﻪِ ﺗﻌﺎﻟﹶﻰ
ﺑِﺼِﻔﹶﺔِ ﺍﻟﺮﺣﻤﺔِ ،ﻭﻫِﻲ ﺻِﻔﹶﺔﹲ ﺣﻘِﻴﻘِﻴﺔﹲ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ،ﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﺠﻠﹶﺎﻟِﻪِ ،ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟﹾﻘﹶﻮﻝﹸ ﺑِﺄﹶﻥﱠ
ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻬﺎ ﻟﹶﺎﺯِﻣﻬﺎ ،ﻛﹶِﺈﺭﺍﺩﺓِ ﺍﻟﹾِﺈﺣﺴﺎﻥِ ﻭﻧﺤﻮِﻩِ ،ﻛﹶﻤﺎ ﻳﺰﻋﻢ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔﹸ ،ﻭﺳﻴﺄﹾﺗِﻲ ﻣﺰِﻳﺪ ﺑﻴﺎﻥٍ ﻟِﺬﹶﻟِﻚ
ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ.
ﻭﺍﺧﺘﻠِﻒ ﻓِﻲ ﺍﻟﹾﺠﻤﻊِ ﺑﻴﻨﻬﻤﺎ :ﻓﹶﻘِﻴﻞﹶ :ﺍﻟﹾﻤﺮﺍﺩ ﺑِـ )ﺍﻟﺮﺣﻤﻦِ( ﺍﻟﱠﺬِﻱ ﻭﺳِﻌﺖ ﺭﺣﻤﺘﻪ ﻛﹸﻞﱠ
ﺷﻲﺀٍ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ؛ ﻟِﺄﹶﻥﱠ ﺻِﻴﻐﺔﹶ )ﻓﹶﻌﻠﹶﺎﻥﹶ( ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟِﺎﻣﺘِﻠﹶﺎﺀِ ﻭﺍﻟﹾﻜﹶﺜﹾﺮﺓِ ،ﻭ) ﺍﻟﺮﺣِﻴﻢِ( ﺍﻟﱠﺬِﻱ ﻳﺨﺘﺺ
ﺑِﺮﺣﻤﺘِﻪِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ،ﻭﻗِﻴﻞﹶ ﺍﻟﹾﻌﻜﹾﺲ.
) (1ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ ﺁﻳﺔ.1 :
5
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﺪ ﺫﹶﻫﺐ ﺍﻟﻌﻠﱠﺎﻣﺔﹸ ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻰ ﺃﹶﻥﱠ )ﺍﻟﺮﺣﻤﻦِ( ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﺍﻟﺼﻔﹶﺔِ ﺍﻟﹾﻘﹶﺎﺋِﻤﺔِ
ﺑِﺎﻟﺬﱠﺍﺕِ ،ﻭ) ﺍﻟﺮﺣِﻴﻢِ( ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﺗﻌﻠﱡﻘِﻬﺎ ﺑِﺎﻟﹾﻤﺮﺣﻮﻡِ ،ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻢ ﻳﺠِﺊﹾ ﺍﻟِﺎﺳﻢ ﺍﻟﺮﺣﻤﻦ ﻣﺘﻌﺪﻳﺎ ﻓِﻲ
ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ،(1) { ÇÍÌÈ $VJŠÏmu‘ tûüÏZÏB÷sßJø9$$Î/ tb%Ÿ2ur } :ﻭﻟﹶﻢ ﻳﻘﹸﻞﹾ :ﺭﺣﻤﺎﻧﺎ.
ﻭﻫﺬﹶﺍ ﺃﹶﺣﺴﻦ ﻣﺎ ﻗِﻴﻞﹶ ﻓِﻲ ﺍﻟﹾﻔﹶﺮﻕِ ﺑﻴﻨﻬﻤﺎ.
ﻭﺭﻭِﻱ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ) :ﻫﻤﺎ ﺍﺳﻤﺎﻥِ ﺭﻗِﻴﻘﹶﺎﻥِ ،ﺃﹶﺣﺪﻫﻤﺎ ﺃﹶﺭﻕ ﻣِﻦ ﺍﻟﹾﺂﺧﺮِ(.
ﻭﻣﻨﻊ ﺑﻌﻀﻬﻢ ﻛﹶﻮﻥﹶ )ﺍﻟﺮﺣﻤﻦِ( ﻓِﻲ ﺍﻟﹾﺒﺴﻤﻠﹶﺔِ ﻧﻌﺘﺎ ﻟِﺎﺳﻢِ ﺍﻟﹾﺠﻠﹶﺎﻟﹶﺔِ؛ ﻟِﺄﹶﻧﻪ ﻋﻠﹶﻢ ﺁﺧﺮ ﻟﹶﺎ ﻳﻄﹾﻠﹶﻖ
ﻋﻠﹶﻰ ﹶﻏﻴﺮِﻩِ ،ﻭﺍﻟﹾﺄﹶﻋﻠﹶﺎﻡ ﻟﹶﺎ ﻳﻨﻌﺖ ﺑِﻬﺎ.
ﻭﺍﻟﺼﺤِﻴﺢ ﺃﹶﻧﻪ ﻧﻌﺖ ﻟﹶﻪ ﺑِﺎﻋﺘِﺒﺎﺭِ ﻣﺎ ﻓِﻴﻪِ ﻣِﻦ ﻣﻌﻨﻰ ﺍﻟﹾﻮﺻﻔِﻴﺔِ ،ﻓﹶـ )ﺍﻟﺮﺣﻤﻦِ( ﺍﺳﻤﻪ ﺗﻌﺎﻟﹶﻰ
ﻭﻭﺻﻔﹸﻪ ،ﻭﻟﹶﺎ ﺗﻨﺎﻓِﻲ ﺍﺳﻤِﻴﺘﻪ ﻭﺻﻔِﻴﺘﻪ ،ﻓﹶﻤِﻦ ﺣﻴﺚﹸ ﻫﻮ ﺻِﻔﹶﺔﹲ ﺟﺮﻯ ﺗﺎﺑِﻌﺎ ﻋﻠﹶﻰ ﺍﺳﻢِ ﺍﻟﻠﱠﻪِ ،ﻭﻣِﻦ
ß`»oH÷q§•9$# ﺣﻴﺚﹸ ﻫﻮ ﺍﺳﻢ ﻭﺭﺩ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻏﹶﻴﺮ ﺗﺎﺑِﻊٍ ،ﺑﻞﹾ ﻭﺭﻭﺩ ﺍﻟِﺎﺳﻢِ ﺍﻟﹾﻌﻠﹶﻢِ ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
.(2) { ÇÎÈ 3“uqtGó™$# ĸ•yèøö9$# ’n?tã
ﺗﻔﺴﲑ ﺍﳊﻤﺪ ﻭﺍﳌﺪﺡ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ
ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﺃﹶﺭﺳﻞﹶ ﺭﺳﻮﻟﹶﻪ ﺑِﺎﻟﹾﻬﺪﻯ ﻭﺩِﻳﻦِ ﺍﻟﹾﺤﻖ ﻟِﻴﻈﹾﻬِﺮﻩ ﻋﻠﹶﻰ ﺍﻟﺪﻳﻦِ ﻛﹸﻠﱢﻪِ ﻭﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﱠﻪِ
ﺷﻬِﻴﺪﺍ.
)ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ( :ﺭﻭِﻱ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ } :ﻛﹸﻞﱡ ﻛﹶﻠﹶﺎﻡٍ ﻟﹶﺎ ﻳﺒﺪﺃﹸ ﻓِﻴﻪِ ﺑِﺤﻤﺪِ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﺼﻠﹶﺎﺓِ
)(4) (3
ﻋﻠﹶﻲ ﻓﹶﻬﻮ ﺃﹶﻗﹾﻄﹶﻊ ،ﺃﹶﺑﺘﺮ ،ﻣﻤﺤﻮﻕ ﺍﻟﹾﺒﺮﻛﹶﺔِ {
ﻭﻭﺭﺩ ﻣِﺜﹾﻞﹸ ﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟﹾﺒﺴﻤﻠﹶﺔِ.
) (1ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ.43 :
) (2ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.5 :
) (3ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (4840ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ ).(1894
) (4ﻋﺰﺍﻩ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ ﰲ " ﺍﻟﻘﻮﻝ ﺍﻟﺒﺪﻳﻊ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﺍﻟﺸﻔﻴﻊ " ،ﺇﱃ ﻓﻮﺍﺋﺪ ﺍﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﻨﺪﻩ
ﺑﻠﻔﻆ " :ﻛﻞ ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ ﻻ ﻳﺒﺪﺃ ﻓﻴﻪ ﺑﺬﻛﺮ ﺍﷲ ﰒ ﺍﻟﺼﻼﺓ ﻋﻠﻲ ﻓﻬﻮ ﺃﻗﻄﻊ ﳑﺤﻮﻕ ﻣﻦ ﻛﻞ ﺑﺮﻛﺔ " ،ﰒ ﻗﺎﻝ
ﺍﻟﺴﺨﺎﻭﻱ :ﻭﺍﳊﺪﻳﺚ ﻣﺸﻬﻮﺭ ﻟﻜﻦ ﺑﻐﲑ ﻫﺬﺍ ﺍﻟﻠﻔﻆ " ﻭﺫﻛﺮ ﺃﻧﻪ ﺻﺤﻴﺢ .ﺍﻫـ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
6
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻟِﻬﺬﹶﺍ ﺟﻤﻊ ﺍﻟﹾﻤﺆﻟﱢﻒ ﺑﻴﻨﻬﻤﺎ ﻋﻤﻠﹰﺎ ﺑِﺎﻟﺮﻭﺍﻳﺘﻴﻦِ ،ﻭﻟﹶﺎ ﺗﻌﺎﺭﺽ ﺑﻴﻨﻬﻤﺎ؛ ﻓﹶﺈِﻥﱠ ﺍﻟِﺎﺑﺘِﺪﺍﺀَ ﻗِﺴﻤﺎﻥِ:
ﺣﻘِﻴﻘِﻲ ﻭﺇِﺿﺎﻓِﻲ ،ﻭﺍﻟﹾﺤﻤﺪ ﺿِﺪ ﺍﻟﺬﱠﻡ ،ﻳﻘﹶﺎﻝﹸ :ﺣﻤِﺪﺕ ﺍﻟﺮﺟﻞﹶ ﺃﹶﺣﻤﺪﻩ ﺣﻤﺪﺍ ﻭﻣﺤﻤﺪﺍ
ﻭﻣﺤﻤﺪﺓﹰ ،ﻓﹶﻬﻮ ﻣﺤﻤﻮﺩ ﻭﺣﻤِﻴﺪ.
ﺸﺪِﻳﺪِ :ﺃﹶﺛﹾﻨﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻤﺮﺓﹶ ﺑﻌﺪ ﺍﻟﹾﺄﹸﺧﺮﻯ ،ﻭﻗﹶﺎﻝﹶ :ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ.
ﻭﻳﻘﹶﺎﻝﹸ :ﺣﻤﺪ ﺍﻟﻠﱠﻪ ﺑِﺎﻟﺘ
ﻭﺍﻟﹾﺤﻤﺪ :ﻫﻮ ﺍﻟﺜﱠﻨﺎﺀُ ﺑِﺎﻟﻠﱢﺴﺎﻥِ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤِﻴﻞِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِﻱ ،ﻧِﻌﻤﺔﹰ ﻛﹶﺎﻥﹶ ﺃﹶﻭ ﻏﹶﻴﺮﻫﺎ ،ﻳﻘﹶﺎﻝﹸ:
ﺣﻤِﺪﺕ ﺍﻟﺮﺟﻞﹶ ﻋﻠﹶﻰ ﺇِﻧﻌﺎﻣِﻪِ ،ﻭﺣﻤِﺪﺗﻪ ﻋﻠﹶﻰ ﺷﺠﺎﻋﺘِﻪِ.
ﻭﺃﹶﻣﺎ ﺍﻟﺸﻜﹾﺮ ﻓﹶﻌﻠﹶﻰ ﺍﻟﻨﻌﻤﺔِ ﺧﺎﺻﺔﹰ ،ﻭﻳﻜﹸﻮﻥﹸ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ﻭﺍﻟﻠﱢﺴﺎﻥِ ﻭﺍﻟﹾﺠﻮﺍﺭِﺡِ ،ﻗﹶﺎﻝﹶ ﺍﻟﺸﺎﻋِﺮ:
ﻳﺪِﻱ ﻭﻟِـﺴﺎﻧِﻲ ﻭﺍﻟـﻀﻤِﲑ ﺍﻟﹾﻤﺤﺠﺒـﺎ ﺃﹶﻓﹶــﺎﺩﺗﻜﹸﻢ ﺍﻟﻨﻌﻤــﺎﺀُ ﻣِﻨــﻲ ﺛﹶﻠﹶﺎﺛﹶــﺔﹰ
ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻓﹶﺒﻴﻦ ﺍﻟﹾﺤﻤﺪِ ﻭﺍﻟﺸﻜﹾﺮِ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣِﻦ ﻭﺟﻪٍ ،ﻳﺠﺘﻤِﻌﺎﻥِ ﻓِﻲ ﺍﻟﺜﱠﻨﺎﺀِ
ﺑِﺎﻟﻠﱢﺴﺎﻥِ ﻋﻠﹶﻰ ﺍﻟﻨﻌﻤﺔِ ،ﻭﻳﻨﻔﹶﺮِﺩ ﺍﻟﹾﺤﻤﺪ ﻓِﻲ ﺍﻟﺜﱠﻨﺎﺀِ ﺑِﺎﻟﻠﱢﺴﺎﻥِ ﻋﻠﹶﻰ ﻣﺎ ﻟﹶﻴﺲ ﺑِﻨِﻌﻤﺔٍ ﻣِﻦ ﺍﻟﹾﺠﻤِﻴﻞِ
ﺍﻟِﺎﺧﺘِﻴﺎﺭِﻱ ،ﻭﻳﻨﻔﹶﺮِﺩ ﺍﻟﺸﻜﹾﺮ ﺑِﺎﻟﺜﱠﻨﺎﺀِ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ﻭﺍﻟﹾﺠﻮﺍﺭِﺡِ ﻋﻠﹶﻰ ﺧﺼﻮﺹِ ﺍﻟﻨﻌﻤﺔِ .ﻓﹶﺎﻟﹾﺤﻤﺪ ﺃﹶﻋﻢ
ﻣﺘﻌﻠﱠﻘﹰﺎ ،ﻭﺃﹶﺧﺺ ﺁﻟﹶﺔﹰ ،ﻭﺍﻟﺸﻜﹾﺮ ﺑِﺎﻟﹾﻌﻜﹾﺲِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﺤﻤﺪِ ﻭﺍﻟﹾﻤﺪﺡِ ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ) :ﺇِﻥﱠ ﺍﻟﹾﺤﻤﺪ ﺇِﺧﺒﺎﺭ ﻋﻦ ﻣﺤﺎﺳِﻦِ
ﺍﻟﹾﻤﺤﻤﻮﺩِ ،ﻣﻊ ﺣﺒﻪِ ،ﻭﺗﻌﻈِﻴﻤِﻪِ ،ﻓﹶﻠﹶﺎ ﺑﺪ ﻓِﻴﻪِ ﻣِﻦِ ﺍﻗﹾﺘِﺮﺍﻥِ ﺍﻟﹾِﺈﺭﺍﺩﺓِ ﺑِﺎﻟﹾﺨﻴﺮِ ،ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﹾﻤﺪﺡِ ،ﻓﹶﺈِﻧﻪ
ﺇِﺧﺒﺎﺭ ﻣﺠﺮﺩ ،(ﻭﻟِﺬﹶﻟِﻚ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺪﺡ ﺃﹶﻭﺳﻊ ﺗﻨﺎﻭﻟﹰﺎ؛ ﻟِﺄﹶﻧﻪ ﻳﻜﹸﻮﻥﹸ ﻟِﻠﹾﺤﻲ ﻭﺍﻟﹾﻤﻴﺖِ ﻭﻟِﻠﹾﺠﻤﺎﺩِ ﺃﹶﻳﻀﺎ.
ﻭ) ﺃﹶﻝﹾ( ﻓِﻲ ﺍﻟﹾﺤﻤﺪِ ﻟِﻠِﺎﺳﺘِ ﻐﺮﺍﻕِ؛ ﻟِﻴﺘﻨﺎﻭﻝﹶ ﻛﹸﻞﱠ ﺃﹶﻓﹾﺮﺍﺩِ ﺍﻟﹾﺤﻤﺪِ ﺍﻟﹾﻤﺤﻘﱠﻘﹶﺔِ ﻭﺍﻟﹾﻤﻘﹶﺪﺭﺓِ ،ﻭﻗِﻴﻞﹶ:
ﻟِﻠﹾﺠِﻨﺲِ ،ﻭﻣﻌﻨﺎﻩ) :ﺃﹶﻥﱠ ﺍﻟﹾﺤﻤﺪ ﺍﻟﹾﻜﹶﺎﻣِﻞﹶ ﺛﹶﺎﺑِﺖ ﻟِﻠﱠﻪِ ،ﻭﻫﺬﹶﺍ ﻳﻘﹾﺘﻀِﻲ ﹸﺛﺒﻮﺕ ﻛﹸﻞﱢ ﻣﺎ ﻳﺤﻤﺪ ﻋﻠﹶﻴﻪِ ﻣِﻦ
ﺻِﻔﹶﺎﺕِ ﻛﹶﻤﺎﻟِﻪِ ﻭﻧﻌﻮﺕِ ﺟﻤﺎﻟِﻪِ ،ﺇِﺫﹾ ﻣﻦ ﻋﺪِﻡ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ؛ ﻓﹶﻠﹶﻴﺲ ﺑِﻤﺤﻤﻮﺩٍ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﻃﹾﻠﹶﺎﻕِ،
ﻭﻟﹶﻜِﻦ ﻏﹶﺎﻳﺘﻪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹸ ﻣﺤﻤﻮﺩﺍ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ ﻭﺑِﻜﹸﻞﱢ ﺍﻋﺘِﺒﺎﺭٍ ﺑِﺠﻤِﻴﻊِ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﹾﺤﻤﺪِ ،ﺇِﻟﱠﺎ ﻣﻦ
ﺣﺎﺯ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ) (1ﺟﻤِﻴﻌﻬﺎ.
) (1ﻋﺒﺎﺭﺓ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻣﻦ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ " :ﻭﻏﺎﻳﺘﻪ ﺃﻧﻪ ﳏﻤﻮﺩ ﻣﻦ ﻭﺟﻪ ﺩﻭﻥ ﻭﺟﻪ ،ﻭﻻ ﻳﻜﻮﻥ ﳏﻤﻮﺩﺍ ﺑﻜﻞ ﻭﺟﻪ ،
ﻭﺑﻜﻞ ﺍﻋﺘﺒﺎﺭ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳊﻤﺪ ﺇﻻ ﻣﻦ ﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﲨﻴﻌﻬﺎ ﻓﻠﻮ ﻋﺪﻡ ﻣﻨﻬﺎ ﺻﻔﺔ ﻭﺍﺣﺪﺓ ﻟﻨﻘﺺ
ﻣﻦ ﲪﺪﻩ ﲝﺴﺒﻬﺎ " ﻫﺬﺍ ﻧﺺ ﻋﺒﺎﺭﺓ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﻭﻗﺪ ﺣﺼﻞ ﰲ ﻧﻘﻞ ﺍﳌﺆﻟﻒ ﳍﺎ ﺧﻠﻞ ﻇﺎﻫﺮ ،ﻓﻠﻴﺘﻨﺒﻪ ﻟﺬﻟﻚ .ﺍﻫـ
ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
7
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﺮﺳﻮﻝﹸ ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ ﻫﻮ ﻣﻦ ﺑﻌِﺚﹶ ﺑِﺮِﺳﺎﻟﹶﺔٍ ،ﻳﻘﹶﺎﻝﹸ :ﺃﹶﺭﺳﻠﹶﻪ ﺑِﻜﹶﺬﹶﺍ ﺇِﺫﹶﺍ ﻃﹶﻠﹶﺐ ﺇِﻟﹶﻴﻪِ ﺗﺄﹾﺩِﻳﺘﻪ ﻭﺗﺒﻠِﻴﻐﻪ.
ﻭﺟﻤﻌﻪ :ﺭﺳﻞﹲ ﺑِﺴﻜﹸﻮﻥِ ﺍﻟﺴﲔِ ،ﻭﺭﺳﻞﹲ ﺑِﻀﻤﻬﺎ.
ﻭﻓِﻲ ﻟِﺴﺎﻥِ ﺍﻟﺸﺮﻉِ :ﺇِﻧﺴﺎﻥﹲ ،ﺫﹶﻛﹶﺮ ،ﺣﺮ ،ﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻴﻪِ ﺑِﺸﺮﻉٍ ،ﻭﺃﹸﻣِﺮ ﺑِﺘﺒﻠِﻴﻐِﻪِ.
ﻓﹶﺈِﻥﹾ ﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻴﻪِ ﻭﻟﹶﻢ ﻳﺆﻣﺮ ﺑِﺎﻟﺘﺒﻠِﻴﻎِ ﻓﹶﻬﻮ ﻧﺒِﻲ .ﻓﹶﻜﹸﻞﱡ ﺭﺳﻮﻝٍ ﻧﺒِﻲ ،ﻭﻟﹶﺎ ﻋﻜﹾﺲ ،ﻓﹶﻘﹶﺪ ﻳﻜﹸﻮﻥﹸ
ﻧﺒِﻴﺎ ﻏﹶﻴﺮ ﺭﺳﻮﻝٍ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﺮﺳﻮﻝِ ﺍﻟﹾﻤﻀﺎﻑِ ﺇِﻟﹶﻰ ﺿﻤِﲑِ ﺍﻟﺮﺏ ﻫﻨﺎ ﻣﺤﻤﺪ.r
öNßg»oY÷ƒy‰ygsù ߊqßJrO $¨Br&ur ﻭ) ﺍﻟﹾﻬﺪﻯ( ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ :ﺍﻟﹾﺒﻴﺎﻥﹸ ﻭﺍﻟﺪﻟﹶﺎﻟﹶﺔﹸ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
)$¯RÎ .(1) { 3“y‰çlù;$#ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻌﻨﻰ :ﺑﻴﻨﺎ ﻟﹶﻬﻢ .ﻭﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ} : ’n?tã 4‘yJyèø9$# (#q™6ystFó™$$sù
.(2) { ÇÌÈ #·‘qàÿx. $¨BÎ)ur #[•Ï.$x© $¨BÎ) Ÿ@‹Î6¡¡9$# çm»uZ÷ƒy‰yd
ﻭﺍﻟﹾﻬﺪﻯ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻋﺎﻡ ﻟِﺠﻤِﻴﻊِ ﺍﻟﻨﺎﺱِ ،ﻭﻟِﻬﺬﹶﺍ ﻳﻮﺻﻒ ﺑِﻪِ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ:
} ).(3) { ãPuqø%r& š†Ïf ÓÉL¯=Ï9 “ωöku‰ tb#uäö•à)ø9$# #x‹»yd ¨bÎ
: Þºu Ž ÅÀ 4 ’ n <Î ) ü “ Ï ‰ö k tJ s9 y 7 ¯ R Î) u r ﻭﻳﻮﺻﻒ ﺑِﻪِ ﺍﻟ ﺮﺳﻮﻝﹸ rﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
.(4) { ÇÎËÈ 5OŠÉ)tGó¡•B
ﻭﻗﹶﺪ ﻳﺄﹾﺗِﻲ ﺍﻟﹾﻬﺪﻯ ﺑِﻤﻌﻨﻰ ﺍﻟﺘﻮﻓِﻴﻖِ ﻭﺍﻟﹾِﺈﻟﹾﻬﺎﻡِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺧﺎﺻﺎ ﺑِﻤﻦ ﻳﺸﺎﺀُ ﺍﻟﻠﱠﻪ ﻫِﺪﺍﻳﺘﻪ ﻗﹶﺎﻝﹶ
ﺗﻌﺎﻟﹶﻰ.(5) { ( ÉO»n=ó™M~Ï9 ¼çnu‘ô‰|¹ ÷yuŽô³o„ ¼çmtƒÏ‰ôgtƒ br& ª!$# ϊ̕ム`yJsù } :
) (1ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ.17 :
) (2ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺁﻳﺔ.3 :
) (3ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ.9 :
) (4ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.52 :
) (5ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.125 :
8
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
)“ωöku‰ ©!$# £`Å3»s9ur |Mö6t7ômr& ô`tB “ωöksE Ÿw y7¨RÎ ﻭﻟِﻬﺬﹶﺍ ﻧﻔﹶﺎﻩ ﺍﻟﻠﱠﻪ ﻋﻦ ﺭﺳﻮﻟِﻪِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(1) { 4 âä!$t±o„ `tB
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻬﺪﻯ ﻫﻨﺎ :ﻛﹸﻞﱡ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﻨﺒِﻲ r ﻣِﻦ ﺍﻟﹾِﺈﺧﺒﺎﺭﺍﺕِ ﺍﻟﺼﺎﺩِﻗﹶﺔِ ،ﻭﺍﻟﹾﺈِﳝﺎﻥِ
ﺍﻟﺼﺤِﻴﺢِ ،ﻭﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﻨﺎﻓِﻊِ ،ﻭﺍﻟﹾﻌﻤﻞِ ﺍﻟﺼﺎﻟِﺢِ.
ÏQö qtƒ Å7 Î=»tB ﻭﺍﻟﺪﻳﻦ ﻳﺄﹾﺗِﻲ ﻟِﻌِﺪﺓِ ﻣﻌﺎﻥٍ :ﻣِﻨﻬﺎ :ﺍﻟﹾﺠﺰﺍﺀُ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
،(2) { ÇÍÈ ÉúïÏe$!$#ﻭﻣِﻨﻪ ﻗﹶﻮﻟﹸﻬﻢ :ﻛﹶﻤﺎ ﻳﺪِﻳﻦ ﺍﻟﹾﻔﹶﺘﻰ ﻳﺪﺍﻥﹸ.
ﻭﻣِﻨﻬﺎ :ﺍﻟﹾﺨﻀﻮﻉ ﻭﺍﻟِﺎﻧﻘِﻴﺎﺩ ،ﻳﻘﹶﺎﻝﹸ :ﺩﺍﻥﹶ ﻟﹶﻪ ﺑِﻤﻌﻨﻰ :ﺫﹶﻝﱠ ﻭﺧﻀﻊ ،ﻭﻳﻘﹶﺎﻝﹸ :ﺩﺍﻥﹶ ﺍﻟﻠﱠﻪ ﺑِﻜﹶﺬﹶﺍ،
ﺃﹶﻭ ﻛﹶﺬﹶﺍ ﺑِﻤﻌﻨﻰ ﺍﺗﺨﺬﹶﻩ ﺩِﻳﻨﺎ ﻳﻌﺒﺪﻩ ﺑِﻪِ.
ﺸﺮﺍﺋِﻊِ
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﺪﻳﻦِ ﻫﻨﺎ :ﺟﻤِﻴﻊ ﻣﺎ ﺃﹶﺭﺳﻞﹶ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻣِﻦ ﺍﻟﹾﺄﹶﺣﻜﹶﺎﻡِ ﻭﺍﻟ
ﺍﻋﺘِﻘﹶﺎﺩِﻳﺔﹰ ﻛﹶﺎﻧﺖ ،ﺃﹶﻡ ﻗﹶﻮﻟِﻴﺔﹰ ،ﺃﹶﻡ ﻓِﻌﻠِﻴﺔﹰ.
ﻭﺇِﺿﺎﻓﹶﺘﻪ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﻖ ﻣِﻦ ﺇِﺿﺎﻓﹶﺔِ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﺇِﻟﹶﻰ ﺻِﻔﹶﺘِﻪِ؛ ﺃﹶﻱِ :ﺍﻟﺪﻳﻦِ ﺍﻟﹾﺤﻖ ،ﻭﺍﻟﹾﺤﻖ :ﻣﺼﺪﺭ
ﺣﻖ ﻳﺤِﻖ ﺇِﺫﹶﺍ ﹶﺛﺒﺖ ﻭﻭﺟﺐ ،ﻓﹶﺎﻟﹾﻤﺮﺍﺩ ﺑِﻪِ :ﺍﻟﺜﱠﺎﺑِﺖ ﺍﻟﹾﻮﺍﻗِﻊ ،ﻭﻳﻘﹶﺎﺑِﻠﹸﻪ ﺍﻟﹾﺒﺎﻃِﻞﹸ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺣﻘِﻴﻘﹶﺔﹶ ﻟﹶﻪ.
ﺍﻟﻠﱠﺎﻡ ﻓِﻲ ﻗﹶﻮﻟِﻪِ) :ﻟِﻴﻈﹾﻬِﺮﻩ (ﻟﹶﺎﻡ ﺍﻟﺘﻌﻠِﻴﻞِ ،ﻭﻫِﻲ ﻣﺘﻌﻠﱢﻘﹶﺔﹲ ﺑِـ )ﺃﹶﺭﺳﻞﹶ( ،ﻭﻫﻮ ﻣِﻦ ﺍﻟﻈﱡﻬﻮﺭِ
ﺑِﻤﻌﻨﻰ :ﺍﻟﹾﻌﻠﹸﻮ ﻭﺍﻟﹾ ﻐﻠﹶﺒﺔِ؛ ﺃﹶﻱ :ﻟِﻴﺠﻌﻠﹶﻪ ﻋﺎﻟِﻴﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺩﻳﺎﻥِ ﻛﹸﻠﱢﻬﺎ ﺑِﺎﻟﹾﺤﺠﺔِ ﻭﺍﻟﹾﺒﺮﻫﺎﻥِ.
ﻭ) ﺃﹶﻝﹾ( ﻓِﻲ )ﺍﻟﺪﻳﻦِ( ﻟِﻠﹾﺠِﻨﺲِ ،ﻓﹶﻴﺪﺧﻞﹸ ﻓِﻴﻪِ ﻛﹸﻞﱡ ﺩِﻳﻦٍ ﺑﺎﻃِﻞٍ ،ﻭﻫﻮ ﻣﺎ ﻋﺪﺍ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ.
ﻭﺍﻟﺸﻬِﻴﺪ :ﻓﹶﻌِﻴﻞﹲ ،ﻭﻫﻮ ﻣﺒﺎﻟﹶﻐﺔﹲ ﻣِﻦ ﺷﻬِﺪ ،ﻭﻫﻮ ﺇِﻣﺎ ﻣِﻦ ﺍﻟﺸﻬﺎﺩﺓِ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﺈِﺧﺒﺎﺭِ ﻭﺍﻟﹾﺈِﻋﻠﹶﺎﻡِ،
ﺃﹶﻭ ﻣِﻦ ﺍﻟﺸﻬﺎﺩﺓِ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﺤﻀﻮﺭِ ،ﻭﺍﻟﹾﻤﻌﻨﻰ :ﻭﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﱠﻪِ ﺷﻬِﻴﺪﺍ ،ﻣﺨﺒِﺮﺍ ﺑِﺼِﺪﻕِ ﺭﺳﻮﻟِﻪِ ،ﺃﹶﻭ
ﺣﺎﺿِﺮﺍ ﻣﻄﱠﻠِﻌﺎ ﻟﹶﺎ ﻳﻐِﻴﺐ ﻋﻨﻪ ﺷﻲﺀٌ.
ﻭﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾِﺈﺟﻤﺎﻟِﻲ ﻟِﻤﺎ ﺗﻘﹶﺪﻡ ﺃﹶﻥﱠ ﺟﻤِﻴﻊ ﺃﹶﻭﺻﺎﻑِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺛﹶﺎﺑِﺘﺔﹲ ﻟِﻠﱠﻪِ ﻋﻠﹶﻰ ﺃﹶﻛﹾﻤﻞِ ﺍﻟﹾﻮﺟﻮﻩِ
ﻭﺃﹶﺗﻤﻬﺎ.
) (1ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ.56 :
) (2ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ.4 :
9
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻣِﻤﺎ ﻳﺤﻤﺪ ﻋﻠﹶﻴﻪِ ﺳﺒﺤﺎﻧﻪ ﻧِﻌﻤﻪ ﻋﻠﹶﻰ ﻋِﺒﺎﺩِﻩِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻳﺤﺼِﻲ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﹾﺨﻠﹾﻖِ ﻋﺪﻫﺎ،
ﻭﺃﹶﻋ ﹶﻈﻤﻬﺎ ﺇِﺭﺳﺎﻟﹸﻪ ﻣﺤﻤﺪﺍ rﺑِﺎﻟﹾﻬﺪﻯ ﻭﺩِﻳﻦِ ﺍﻟﹾﺤﻖ ﺭﺣﻤﺔﹰ ﻟِﻠﹾﻌﺎﻟﹶﻤِﲔ ،ﻭﺑﺸﺮﻯ ﻟِﻠﹾﻤﺘﻘِﲔ؛
ﻟِﻴﻈﹾﻬِﺮﻩ ﻋﻠﹶﻰ ﺟﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺩﻳﺎﻥِ ﺑِﺎﻟﹾﺤﺠﺔِ ﻭﺍﻟﹾﺒﺮﻫﺎﻥِ ،ﻭﺍﻟﹾﻌِﺰ ﻭﺍﻟﺘﻤﻜِﲔِ ﻭﺍﻟﺴﻠﹾﻄﹶﺎﻥِ ،ﻭﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﱠﻪِ
ﺷﻬِﻴﺪﺍ ﻋﻠﹶﻰ ﺻِﺪﻕِ ﺭﺳﻮﻟِﻪِ ﻭﺣﻘِﻴﻘﹶﺔِ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ.
ﻭﺷﻬﺎﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻜﹸﻮﻥﹸ ﺑِﻘﹶﻮﻟِﻪِ ﻭﻓِﻌﻠِﻪِ ﻭﺗﺄﹾﻳِﻴﺪِﻩِ ﻟِﺮﺳﻮﻟِﻪِ ﺑِﺎﻟﻨﺼﺮِ ﻭﺍﻟﹾﻤﻌﺠِﺰﺍﺕِ ﻭﺍﻟﹾﺒﺮﺍﻫِﲔِ
ﺍﻟﹾﻤﺘﻨﻮﻋﺔِ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﻫﻮ ﺍﻟﹾﺤﻖ ﺍﻟﹾﻤﺒِﲔ.
ﻣﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻣﻜﻮﻧﺎﺎ ﻣﻦ ﺍﻟﺪﻳﻦ
ﻭﺃﹶﺷﻬﺪ ﺃﹶﻟﱠﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ ﺇِﻗﹾﺮﺍﺭﺍ ﺑِﻪِ ﻭﺗﻮﺣِﻴﺪﺍ
)ﺍﻟﺸﻬﺎﺩﺓﹸ( :ﺍﻟﹾِﺈﺧﺒﺎﺭ ﺑِﺎﻟﺸﻲﺀِ ﻋﻦ ﻋِﻠﹾﻢٍ ﺑِﻪِ ،ﻭﺍﻋﺘِﻘﹶﺎﺩٍ ﻟِﺼِﺤﺘِﻪِ ﻭﹸﺛﺒﻮﺗِﻪِ ،ﻭﻟﹶﺎ ﺗﻌﺘﺒﺮ ﺍﻟﺸﻬﺎﺩﺓﹸ ﺇِﻟﱠﺎ
ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻣﺼﺤﻮﺑﺔﹰ ﺑِﺎﻟﹾِﺈﻗﹾﺮﺍﺭِ ﻭﺍﻟﹾﺈِ ﹾﺫﻋﺎﻥِ ،ﻭﻭﺍﻃﹶﺄﹶ ﺍﻟﹾﻘﹶﻠﹾﺐ ﻋﻠﹶﻴﻬﺎ ﺍﻟﻠﱢﺴﺎﻥﹶ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺪ ﻛﹶﺬﱠﺏ
ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ﻓِﻲ ﻗﹶﻮﻟِﻬِﻢ ،(1) { 3 «!$# ãAqß™t•s9 y7¨RÎ) ߉pkô¶tR } :ﻣﻊ ﺃﹶﻧﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ ﺑِﺄﹶﻟﹾﺴِﻨﺘِﻬِﻢ.
ﻭ) ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ :(ﻫِﻲ ﻛﹶﻠِﻤﺔﹸ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﺍﻟﱠﺘِﻲ ﺍﺗﻔﹶﻘﹶﺖ ﻋﻠﹶﻴﻬﺎ ﻛﹶﻠِﻤﺔﹸ ﺍﻟﺮﺳﻞِ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ
ﻭﺳﻠﹶﺎﻣﻪ ﻋﻠﹶﻴﻬِﻢ ﺃﹶﺟﻤﻌِﲔ؛ ﺑﻞﹾ ﻫِﻲ ﺧﻠﹶﺎﺻﺔﹸ ﺩﻋﻮﺍﺗِﻬِﻢ ﻭﺯﺑﺪﺓﹸ ﺭِﺳﺎﻟﹶﺎﺗِﻬِﻢ ،ﻭﻣﺎ ﻣِﻦ ﺭﺳﻮﻝٍ ﻣِﻨﻬﻢ
ﺇِﻟﱠﺎ ﺟﻌﻠﹶﻬﺎ ﻣﻔﹾﺘﺘﺢ ﺃﹶﻣﺮِﻩِ ،ﻭﻗﹸﻄﹾﺐ ﺭﺣﺎﻩ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻧﺒِﻴﻨﺎ } rﺃﹸﻣِﺮﺕ ﺃﹶﻥﹾ ﺃﹸﻗﹶﺎﺗِﻞﹶ ﺍﻟﻨﺎﺱ ﺣﺘﻰ
ﻳﻘﹸﻮﻟﹸﻮﺍ :ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺎﻟﹸﻮﻫﺎ ﻓﹶﻘﹶﺪ ﻋﺼﻤﻮﺍ ﻣِﻨﻲ ﺩِﻣﺎﺀَﻫﻢ ﻭﺃﹶﻣﻮﺍﻟﹶﻬﻢ ﺇِﻟﱠﺎ ﺑِﺤﻘﱢﻬﺎ ،ﻭﺣِﺴﺎﺑﻬﻢ
ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ .(2) { U
ﻭﺩﻟﹶﺎﻟﹶﺔﹸ ﻫﺬِﻩِ ﺍﻟﹾﻜﹶﻠِﻤﺔِ ﻋﻠﹶﻰ ﺍﻟﺘﻮﺣِﻴﺪِ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺍﺷﺘِﻤﺎﻟِﻬﺎ ﻋﻠﹶﻰ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻤﻘﹾﺘﻀِﻲ
ﻟِﻠﹾﺤﺼﺮِ ،ﻭﻫﻮ ﺃﹶﺑﻠﹶﻎﹸ ﻣِﻦ ﺍﻟﹾﺈِﹾﺛﺒﺎﺕِ ﺍﻟﹾﻤﺠﺮﺩِ ﻛﹶﻘﹶﻮﻟِﻨﺎ :ﺍﻟﻠﱠﻪ ﻭﺍﺣِﺪ ،ﻣﺜﹶﻠﹰﺎ ﻓﹶﻬِﻲ ﺗﺪﻝﱡ ﺑِﺼﺪﺭِﻫﺎ ﻋﻠﹶﻰ
ﻧﻔﹾﻲِ ﺍﻟﹾِﺈﻟﹶﻬِﻴﺔِ ﻋﻤﺎ ﺳِﻮﻯ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﺗﺪﻝﱡ ﺑِﻌﺠﺰِﻫﺎ ﻋﻠﹶﻰ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾِﺈﻟﹶﻬِﻴﺔِ ﻟﹶﻪ ﻭﺣﺪﻩ.
) (1ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺁﻳﺔ.1 :
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (2786ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (21ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (2606ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ
) ، (3971ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ ) ، (2640ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (3928ﺃﲪﺪ ).(11/1
10
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻟﹶﺎ ﺑﺪ ﻓِﻴﻬﺎ ﻣِﻦ ﺇِﺿﻤﺎﺭِ ﺧﺒﺮٍ ﺗﻘﹾﺪِﻳﺮﻩ :ﻟﹶﺎ ﻣﻌﺒﻮﺩ ﺑِﺤﻖ ﻣﻮﺟﻮﺩ ﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮِﻳﻚ ﻟﹶﻪ (ﻓﹶﻬﻮ ﺗﺄﹾﻛِﻴﺪ ﻟِﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﻛﹶﻠِﻤﺔﹸ ﺍﻟﺘﻮﺣِﻴﺪِ.
ﻭﻗﹶﻮﻟﹸﻪ) :ﺇِﻗﹾﺮﺍﺭﺍ ﺑِﻪِ( ﻣﺼﺪﺭ ﻣ ﺆﻛﱢﺪ ﻟِﻤﻌﻨﻰ ﺍﻟﹾﻔِﻌﻞِ) :ﺃﹶﺷﻬﺪ ،(ﻭﺍﻟﹾﻤﺮﺍﺩ :ﺇِﻗﹾﺮﺍﺭ ﺍﻟﹾﻘﹶﻠﹾﺐِ
ﻭﺍﻟﻠﱢﺴﺎﻥِ.
ﻭﻗﹶﻮﻟﹸﻪ) :ﺗﻮﺣِﻴﺪﺍ(؛ ﺃﹶﻱ :ﺇِﺧﻠﹶﺎﺻﺎ ﻟِﻠﱠﻪِ Uﻓِﻲ ﺍﻟﹾﻌِﺒﺎﺩﺓِ ،ﻓﹶﺎﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﺘﻮﺣِﻴﺪ ﺍﻟﹾِﺈﺭﺍﺩِﻱ ﺍﻟﻄﱠﻠﹶﺒِﻲ
ﺍﻟﹾﻤﺒﻨِﻲ ﻋﻠﹶﻰ ﺗﻮﺣِﻴﺪِ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻭﺍﻟﹾﺈِﹾﺛﺒﺎﺕِ.
ﻣﻌﲎ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻵﺩﻣﻴﲔ
ﻭﺃﹶﺷﻬﺪ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﻋﻠﹶﻰ ﺁﻟِﻪِ ﻭﺻﺤﺒِﻪِ ﻭﺳﻠﱠﻢ ﺗﺴﻠِﻴﻤﺎ
ﻣﺰِﻳﺪﺍ.
ﻭﺟﻌﻞﹶ ﺍﻟﺸﻬﺎﺩﺓﹶ ﻟِﻠﺮﺳﻮﻝِ rﺑِﺎﻟﺮﺳﺎﻟﹶﺔِ ﻭﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﻣﻘﹾﺮﻭﻧﺔﹰ ﺑِﺎﻟﺸﻬﺎﺩﺓِ ﻟِﻠﱠﻪِ ﺑِﺎﻟﺘﻮﺣِﻴﺪِ؛ ﻟِﻠﹾﺈِﺷﺎﺭﺓِ
ﺇِﻟﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﺑﺪ ﻣِﻦ ﻛﹸﻞﱟ ﻣِﻨﻬﻤﺎ ،ﻓﹶﻠﹶﺎ ﺗﻐﻨِﻲ ﺇِﺣﺪﺍﻫﻤﺎ ﻋﻦِ ﺍﻟﹾﺄﹸﺧﺮﻯ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺮﻥﹶ ﺑﻴﻨﻬﻤﺎ ﻓِﻲ ﺍﻟﹾﺄﹶﺫﹶﺍﻥِ،
ﺸﻬﺪِ.
ﻭﻓِﻲ ﺍﻟﺘ
ﻭﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ ﻓِﻲ ﺗﻔﹾﺴِﲑِ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ :(1) { ÇÍÈ x8t•ø.ÏŒ y7s9 $uZ÷èsùu‘ur } :ﻳﻌﻨِﻲ :ﻟﹶﺎ ﺃﹸ ﹾﺫﻛﹶﺮ
ﺇِﻟﱠﺎ ﺫﹸﻛِﺮﺕ ﻣﻌِﻲ ) (2ﻭﺇِﻧﻤﺎ ﺟﻤﻊ ﻟﹶﻪ ﺑﻴﻦ ﻭﺻﻔﹶﻲِ ﺍﻟﺮﺳﺎﻟﹶﺔِ ﻭﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ؛ ﻟِﺄﹶﻧﻬﻤﺎ ﺃﹶﻋﻠﹶﻰ ﻣﺎ ﻳﻮﺻﻒ ﺑِﻪِ
ﺍﻟﹾﻌﺒﺪ.
àMø)n=yz $tBur ﻭﺍﻟﹾﻌِﺒﺎﺩﺓﹸ :ﻫِﻲ ﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﺍﻟﱠﺘِﻲ ﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺨﻠﹾﻖ ﻟِﺄﹶﺟﻠِﻬﺎ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(3) { ÇÎÏÈ Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$#
) (1ﺳﻮﺭﺓ ﺍﻟﺸﺮﺡ ﺁﻳﺔ.4 :
) (2ﺭﻭﺍﻩ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻲ ﰲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ
ﺳﻔﻴﺎﻥ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ ﳒﻴﺢ ﻋﻦ ﳎﺎﻫﺪ " ﻭﺭﻓﻌﻨﺎ ﻟﻚ ﺫﻛﺮﻙ " ﻗﺎﻝ :ﻻ ﺃﺫﻛﺮ ﺇﻻ ﺫﻛﺮﺕ ﻣﻌﻲ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ
. ﺇﻻ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ " ﺍﻫـ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ، .
) (3ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺁﻳﺔ.56 :
11
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓﹶﻜﹶﻤﺎﻝﹸ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻓِﻲ ﺗﺤﻘِﻴﻖِ ﺗِﻠﹾﻚ ﺍﻟﹾﻐﺎﻳﺔِ ،ﻭﻛﹸﻠﱠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻟﹾﻌﺒﺪ ﺗﺤﻘِﻴﻘﹰﺎ ﻟِﻠﹾﻌﺒﻮﺩِﻳﺔِ؛ ﺍﺯﺩﺍﺩ
ﻛﹶﻤﺎﻟﹸﻪ ،ﻭﻋﻠﹶﺖ ﺩﺭﺟﺘﻪ ،ﻭﻟِﻬﺬﹶﺍ ﺫﹶﻛﹶﺮ ﺍﻟﻠﱠﻪ ﻧﺒِﻴﻪ ﺑِﻠﹶﻘﹶﺐِ ﺍﻟﹾﻌﺒﺪِ ﻓِﻲ ﺃﹶﺳﻤﻰ ﺃﹶﺣﻮﺍﻟِﻪِ ﻭﺃﹶﺷﺮﻑِ ﻣﻘﹶﺎﻣﺎﺗِﻪِ؛
ﻛﹶﺎﻟﹾﺈِﺳﺮﺍﺀِ ﺑِﻪِ ،ﻭﻗِﻴﺎﻣِﻪِ ﺑِﺎﻟﺪﻋﻮﺓِ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻭﺍﻟﹾﺈِﳛﺎﺀِ ﺇِﻟﹶﻴﻪِ ،ﻭﺍﻟﺘﺤﺪﻱ ﺑِﺎﻟﱠﺬِﻱ ﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻴﻪِ.
ﻭﻧﺒﻪ ﺑِﻮﺻﻒِ ﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﺃﹶﻳﻀﺎ ﺇِﻟﹶﻰ ﺍﻟﺮﺩ ﻋﻠﹶﻰ ﺃﹶﻫﻞِ ﺍﻟﹾ ﻐﻠﹸﻮ ﺍﻟﱠﺬِﻳِﻦ ﻗﹶﺪ ﻳﺘﺠﺎﻭﺯﻭﻥﹶ ﺑِﺎﻟﺮﺳﻮﻝِ r
ﻗﹶﺪﺭﻩ ،ﻭﻳﺮﻓﹶﻌﻮﻧﻪ ﺇِﻟﹶﻰ ﻣﺮﺗﺒﺔِ ﺍﻟﹾﺄﹸﻟﹸﻮﻫِﻴﺔِ ،ﻛﹶﻤﺎ ﻳﻔﹾﻌﻞﹸ ﺿﻠﱠﺎﻝﹸ ﺍﻟﺼﻮﻓِﻴﺔِ ﻗﹶﺒﺤﻬﻢ ﺍﻟﻠﱠﻪ ،ﻭﻗﹶﺪ ﺻﺢ ﻋﻨﻪ
rﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ } :ﻟﹶﺎ ﺗﻄﹾﺮﻭﻧِﻲ ﻛﹶﻤﺎ ﺃﹶﻃﹾﺮﺕِ ﺍﻟﻨﺼﺎﺭﻯ ﺍﺑﻦ ﻣﺮﻳﻢ ،ﻭﺇِﻧﻤﺎ ﺃﹶﻧﺎ ﻋﺒﺪ ،ﻓﹶﻘﹸﻮﻟﹸﻮﺍ :ﻋﺒﺪ
ﺍﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟﹸﻪ.(1) {
ﻭﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﺸﻬﺎﺩﺓﹶ ﺗﺘﻀﻤﻦ ﺍﻋﺘِﺮﺍﻑ ﺍﻟﹾﻌﺒﺪِ ﺑِﻜﹶﻤﺎﻝِ ﻋﺒﻮﺩِﻳﺘِﻪِ rﻟِﺮﺑﻪِ ،ﻭﻛﹶﻤﺎﻝِ
ﺭِﺳﺎﻟﹶﺘِﻪِ ،ﻭﺃﹶﻧﻪ ﻓﹶﺎﻕ ﺟﻤِﻴﻊ ﺍﻟﹾﺒﺸﺮِ ﻓِﻲ ﻛﹸﻞﱢ ﺧﺼﻠﹶﺔٍ ﻛﹶﻤﺎﻟﹸﻪ.
ﻭﻟﹶﺎ ﺗﺘِﻢ ﻫﺬِﻩِ ﺍﻟﺸﻬﺎﺩﺓﹸ ﺣﺘﻰ ﻳﺼﺪﻗﹶﻪ ﺍﻟﹾﻌﺒﺪ ﻓِﻲ ﻛﹸﻞﱢ ﻣﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ،ﻭﻳﻄِﻴﻌﻪ ﻓِﻲ ﻛﹸﻞﱢ ﻣﺎ ﺃﹶﻣﺮ
ﺑِﻪِ ،ﻭﻳﻨﺘﻬِﻲ ﻋﻤﺎ ﻧﻬﻰ ﻋﻨﻪ.
ﺍﻟﺼﻠﹶﺎﺓﹸ ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ :ﺍﻟﺪﻋﺎﺀُ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ،(2) { 3 öNçl°; Ö`s3y™ y7s?4qn=|¹ ¨bÎ) ( öNÎgö‹n=tæ Èe@|¹ur } :
ﻭﺃﹶﺻﺢ ﻣﺎ ﻗِﻴﻞﹶ ﻓِﻲ ﺻﻠﹶﺎﺓِ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ ﻫﻮ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻓِﻲ )ﺻﺤِﻴﺤِﻪِ( ﻋﻦ ﺃﹶﺑِﻲ
ﺍﻟﹾﻌﺎﻟِﻴﺔِ ﻗﹶﺎﻝﹶ) :ﺻﻠﹶﺎﺓﹸ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ :ﹶﺛﻨﺎﺅﻩ ﻋﻠﹶﻴﻪِ ﻋِﻨﺪ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ(.
ﻭﺍﻟﹾﻤﺸﻬﻮﺭ ﺃﹶﻥﱠ ﺍﻟﺼﻠﹶﺎﺓﹶ ﻣِﻦ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﺍﻟِﺎﺳﺘِﻐﻔﹶﺎﺭ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﺼﺤِﻴﺢِ } :ﻭﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ
ﻳﺼﻠﱡﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﺣﺪِﻛﹸﻢ ﻣﺎ ﺩﺍﻡ ﻓِﻲ ﻣﺠﻠِﺴِﻪِ ﺍﻟﱠﺬِﻱ ﺻﻠﱠﻰ ﻓِﻴﻪِ ،ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺍﻟﻠﱠﻬﻢ ﺍﻏﹾﻔِﺮ ﻟﹶﻪ ،ﺍﻟﻠﱠﻬﻢ
ﺍﺭﺣﻤﻪ ،(3) { ﻭﻣِﻦ ﺍﻟﹾﺂﺩﻣِﻴﲔ :ﺍﻟﺘﻀﺮﻉ ﻭﺍﻟﺪﻋﺎﺀُ.
ﻭﺁﻝﹸ ﺍﻟﺸﺨﺺِ ﻫﻢ ﻣﻦ ﻳﻤﺘﻮﻥﹶ ﺇِﻟﹶﻴﻪِ ﺑِﺼِﻠﹶﺔٍ ﻭﺛِﻴﻘﹶﺔٍ ﻣِﻦ ﻗﹶﺮﺍﺑﺔٍ ﻭﻧﺤﻮِﻫﺎ.
) (1ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
) (2ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.103 :
) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺒﻴﻮﻉ ) ، (2013ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (649ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (559ﺃﲪﺪ
) ، (252/2ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ) ، (385ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ).(1276
12
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺁﻟﹸﻪ r ﻳﺮﺍﺩ ﺑِﻬِﻢ ﺃﹶﺣﻴﺎﻧﺎ ﻣﻦ ﺣﺮﻣﺖ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﺪﻗﹶﺔﹸ ،ﻭﻫﻢ ﺑﻨﻮ ﻫﺎﺷِﻢٍ ﻭﺑﻨﻮ ﺍﻟﹾﻤﻄﱠﻠِﺐِ،
ﻭﻳﺮﺍﺩ ﺑِﻬِﻢ ﺃﹶﺣﻴﺎﻧﺎ ﻛﹸﻞﱡ ﻣﻦ ﺗﺒِﻌﻪ ﻋﻠﹶﻰ ﺩِﻳﻨِﻪِ.
ﻭﺃﹶﺻﻞﹸ )ﺁﻝٍ( :ﺃﹶﻫﻞﹲ ،ﺃﹸﺑﺪِﻟﹶﺖِ ﺍﻟﹾﻬﺎﺀُ ﻫﻤﺰﺓﹰ ،ﻓﹶﺘﻮﺍﻟﹶﺖ ﻫﻤﺰﺗﺎﻥِ ،ﻓﹶﻘﹸﻠِﺒﺖِ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﻣِﻨﻬﻤﺎ ﺃﹶﻟِﻔﹰﺎ،
ﻭﻳﺼﻐﺮ ﻋﻠﹶﻰ ﺃﹸﻫﻴﻞٍ ﺃﹶﻭ ﺃﹸﻭﻳﻞٍ ،ﻭﻟﹶﺎ ﻳﺴﺘﻌﻤﻞﹸ ﺇِﻟﱠﺎ ﻓِﻴﻤﺎ ﺷﺮﻑ ﻏﹶﺎﻟِﺒﺎ ،ﻓﹶﻠﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﺁﻝﹸ ﺍﻟﹾﺈِﺳﻜﹶﺎﻑِ ﻭﺁﻝﹸ
ﺍﻟﹾﺤﺠﺎﻡِ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﺼﺤﺐِ ﺃﹶﺻﺤﺎﺑﻪ r ﻭﻫﻢ ﻛﹸﻞﱡ ﻣﻦ ﻟﹶﻘِﻴﻪ ﺣﺎﻝﹶ ﺣﻴﺎﺗِﻪِ ﻣﺆﻣِﻨﺎ ،ﻭﻣﺎﺕ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ.
ﻭﺍﻟﺴﻠﹶﺎﻡ :ﺍﺳﻢ ﻣﺼﺪﺭٍ ﻣِﻦ ﺳﻠﱠﻢ ﺗﺴﻠِﻴﻤﺎ ﻋﻠﹶﻴﻪِ ،ﺑِﻤﻌﻨﻰ ﻃﹶﻠﹶﺐ ﻟﹶﻪ ﺍﻟﺴﻠﹶﺎﻣﺔﹶ ﻣِﻦ ﻛﹸﻞﱢ ﻣﻜﹾﺮﻭﻩٍ،
ﻭﻫﻮ ﺍﺳﻢ ﻣِﻦ ﺃﹶﺳﻤﺎﺋِﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﻣﻌﻨﺎﻩ :ﺍﻟﹾﺒﺮﺍﺀَﺓﹸ ﻭﺍﻟﹾﺨﻠﹶﺎﺹ ﻣِﻦ ﺍﻟﻨﻘﹶﺎﺋِﺺِ ﻭﺍﻟﹾﻌﻴﻮﺏِ ،ﺃﹶﻭِ ﺍﻟﱠﺬِﻱ
ﻳﺴﻠﱢﻢ ﻋﻠﹶﻰ ﻋِﺒﺎﺩِﻩِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ.
ﻭ) ﻣﺰِﻳﺪﺍ( ﺻِﻔﹶﺔﹲ ﻟِـ )ﺗﺴﻠِﻴﻤﺎ( ،ﻭﻫﻮ ﺍﺳﻢ ﻣﻔﹾﻌﻮﻝٍ ﻣِﻦ) ﺯﺍﺩ (ﺍﻟﹾﻤﺘﻌﺪﻱ ،ﻭﺍﻟﺘﻘﹾﺪِﻳﺮ :ﻣﺰِﻳﺪﺍ
ﻓِﻴﻪِ.
ﺗﻌﺮﻳﻒ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻭﺃﺎ ﺑﺎﻗﻴﺔ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ
ﺃﹶﻣﺎ ﺑﻌﺪ؛ ﻓﹶﻬﺬﹶﺍ ﺍﻋﺘِﻘﹶﺎﺩ ﺍﻟﹾﻔِﺮﻗﹶﺔِ ﺍﻟﻨﺎﺟِﻴﺔِ ﺍﻟﹾﻤﻨﺼﻮﺭﺓِ ﺇِﻟﹶﻰ ﻗِﻴﺎﻡِ ﺍﻟﺴﺎﻋﺔِ :ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ.
)ﺃﹶﻣﺎ ﺑﻌﺪ :(ﻛﹶﻠِﻤﺔﹲ ﻳﺆﺗﻰ ﺑِﻬﺎ ﻟِﻠﺪﻟﹶﺎﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﺸﺮﻭﻉِ ﻓِﻲ ﺍﻟﹾﻤﻘﹾﺼﻮﺩِ ،ﻭﻛﹶﺎﻥﹶ ﺍﻟﻨﺒِﻲr
ﻳﺴﺘﻌﻤِﻠﹸﻬﺎ ﻛﹶﺜِﲑﺍ ﻓِﻲ ﺧ ﹶﻄﺒِﻪِ ﻭﻛﹸﺘﺒِﻪِ ،ﻭﺗﻘﹾﺪِﻳﺮﻫﺎ ﻋِﻨﺪ ﺍﻟﻨﺤﻮِﻳﲔ :ﻣﻬﻤﺎ ﻳﻜﹸﻦ ﻣِﻦ ﺷﻲﺀٍ ﺑﻌﺪ.
ﻭﺍﻟﹾﺈِﺷﺎﺭﺓﹸ ﺑِﻘﹶﻮﻟِﻪِ) :ﻫﺬﹶﺍ( ﺇِﻟﹶﻰ ﻣﺎ ﺗﻀﻤﻨﻪ ﻫﺬﹶﺍ ﺍﻟﹾﻤ ﺆﻟﱠﻒ ﻣِﻦ ﺍﻟﹾﻌﻘﹶﺎﺋِﺪِ ﺍﻟﹾﺈِﳝﺎﻧِﻴﺔِ ﺍﻟﱠﺘِﻲ ﺃﹶﺟﻤﻠﹶﻬﺎ ﻓِﻲ
ﻗﹶﻮﻟِﻪِ) :ﻭﻫﻮ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﻠﱠﻪِ.(..
ﻭﺍﻟِﺎﻋﺘِﻘﹶﺎﺩ :ﻣﺼﺪﺭ ﺍﻋﺘﻘﹶﺪ ﻛﹶﺬﹶﺍ؛ ﺇِﺫﹶﺍ ﺍﺗﺨﺬﹶﻩ ﻋﻘِﻴﺪﺓﹰ ﻟﹶﻪ؛ ﺑِﻤﻌﻨﻰ ﻋﻘﹶﺪ ﻋﻠﹶﻴﻪِ ﺍﻟﻀﻤِﲑ ﻭﺍﻟﹾﻘﹶﻠﹾﺐ،
ﻭﺩﺍﻥﹶ ﻟِﻠﱠﻪِ ﺑِﻪِ ،ﻭﺃﹶﺻﻠﹸﻪ ﻣِﻦ) ﻋﻘﹶﺪ ﺍﻟﹾﺤﺒﻞﹶ( ،ﹸﺛﻢ ﺍﺳﺘﻌﻤِﻞﹶ ﻓِﻲ ﺍﻟﺘﺼﻤِﻴﻢِ ﻭﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِ ﺍﻟﹾﺠﺎﺯِﻡِ.
)ﺍﻟﹾﻔِﺮﻗﹶﺔِ( ﺑِﻜﹶﺴﺮِ ﺍﻟﹾﻔﹶﺎﺀِ ﺍﻟﻄﱠﺎﺋِﻔﹶﺔﹸ ﻣِﻦ ﺍﻟﻨﺎﺱِ.
13
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻭﺻﻔﹶﻬﺎ ﺑِﺄﹶﻧﻬﺎ )ﺍﻟﻨﺎﺟِﻴﺔِ ﺍﻟﹾﻤﻨﺼﻮﺭﺓِ( ﺃﹶﺧﺬﹰﺍ ﻣِﻦ ﻗﹶﻮﻟِﻪِ -ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ } :- ﻟﹶﺎ ﺗﺰﺍﻝﹸ ﻃﹶﺎﺋِﻔﹶﺔﹲ
ﻣِﻦ ﺃﹸﻣﺘِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﻣﻨﺼﻮﺭﺓﹰ ،ﻟﹶﺎ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﹶﻟﹶﻬﻢ ،ﺣﺘﻰ ﻳﺄﹾﺗِﻲ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪِ { ).(1
ﻭﻣِﻦ ﻗﹶﻮﻟِﻪِ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﹾﺂﺧﺮِ } :ﺳﺘﻔﹾﺘﺮِﻕ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔﹸ ﻋﻠﹶﻰ ﺛﹶﻠﹶﺎﺙٍ ﻭﺳﺒﻌِﲔ ﻓِﺮﻗﹶﺔﹰ :ﻛﹸﻠﱡﻬﻢ
ﻓِﻲ ﺍﻟﻨﺎﺭِ ﺇِﻟﱠﺎ ﻭﺍﺣِﺪﺓﹰ ،ﻭﻫِﻲ ﻣﻦ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﻣِﺜﹾﻞِ ﻣﺎ ﺃﹶﻧﺎ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻴﻮﻡ ﻭﺃﹶﺻﺤﺎﺑِﻲ { ).(2
ﻭﻗﹶﻮﻟﹸﻪ) :ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ( ﺑﺪﻝﹲ ﻣِﻦ ﺍﻟﹾﻔِﺮﻗﹶﺔِ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﺴﻨﺔِ :ﺍﻟﻄﱠﺮِﻳﻘﹶﺔﹸ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻬﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻭﺃﹶﺻﺤﺎﺑﻪ ﻗﹶﺒﻞﹶ ﹸﻇﻬﻮﺭِ ﺍﻟﹾﺒِﺪﻉِ
ﻭﺍﻟﹾﻤﻘﹶﺎﻟﹶﺎﺕِ.
ﻭﺍﻟﹾﺠﻤﺎﻋﺔﹸ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ :ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻤﺠﺘﻤِﻌﻮﻥﹶ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻬِﻢ ﻫﻨﺎ ﺳﻠﹶﻒ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﻣِﻦ
ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﺘﺎﺑِﻌِﲔ ،ﺍﻟﱠﺬِﻳﻦ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﺍﻟﺼﺮِﻳﺢِ ﻣِﻦ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺳﻨﺔِ ﺭﺳﻮﻟِﻪِ
.r
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (3442ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ).(1037
) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ).(2641
14
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺗﻔﺴﲑ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ
ﻭﻫﻮ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﻠﱠﻪِ ﻭﻣﻠﹶﺎِﺋﻜﹶﺘِﻪِ ،ﻭﻛﹸﺘﺒِﻪِ ،ﻭﺭﺳﻠِﻪِ ،ﻭﺍﻟﹾﺒﻌﺚِ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩِ
ﻭﺷﺮﻩِ.
ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭ ﺍﻟﺴﺘﺔﹸ ﻫِﻲ ﺃﹶﺭﻛﹶﺎﻥﹸ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻠﹶﺎ ﻳﺘِﻢ ﺇِﳝﺎﻥﹸ ﺃﹶﺣﺪٍ ﺇِﻟﱠﺎ ﺇِﺫﹶﺍ ﺁﻣﻦ ﺑِﻬﺎ ﺟﻤِﻴﻌﺎ ﻋﻠﹶﻰ
ﺍﻟﹾﻮﺟﻪِ ﺍﻟﺼﺤِﻴﺢِ ﺍﻟﱠﺬِﻱ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹸ ،ﻓﹶﻤﻦ ﺟﺤﺪ ﺷﻴﺌﹰﺎ ﻣِﻨﻬﺎ ﺃﹶﻭ ﺁﻣﻦ ﺑِﻪِ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ
ﻫﺬﹶﺍ ﺍﻟﹾﻮﺟﻪِ ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ.
ﻭﻗﹶﺪ ﺫﹸﻛِﺮﺕ ﻛﹸﻠﱡﻬﺎ ﻓِﻲ ﺣﺪِﻳﺚِ ﺟِﺒﺮِﻳﻞﹶ ﺍﻟﹾﻤﺸﻬﻮﺭِ ﺣِﲔ ﺟﺎﺀَ ﺇِﻟﹶﻰ ﺍﻟﻨﺒِﻲ r ﻓِﻲ ﺻﻮﺭﺓِ
ﺃﹶﻋﺮﺍﺑِﻲ ﻳﺴﺄﹶﻟﹸﻪ ﻋﻦِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﹾﺈِﺣﺴﺎﻥِ ،ﻓﹶﻘﹶﺎﻝﹶ } :ﺃﹶﻥﹾ ﺗﺆﻣِﻦ ﺑِﺎﻟﻠﱠﻪِ ،ﻭﻣﻠﹶﺎﺋِﻜﹶﺘِﻪِ،
ﻭﻛﹸﺘﺒِﻪِ ،ﻭﺭﺳﻠِﻪِ ،ﻭﺗﺆﻣِﻦ ﺑِﺎﻟﹾﺒﻌﺚِ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ ،ﻭﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩِ ﻭﺷﺮﻩِ ﺣﻠﹾﻮِﻩِ ﻭﻣﺮﻩِ ﻣِﻦ ﺍﻟﻠﱠﻪِ
ﺗﻌﺎﻟﹶﻰ { ).(1
ﻭﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ :ﺟﻤﻊ ﻣﻠﹶﻚٍ ،ﻭﺃﹶﺻﻠﹸﻪ ﻣﺄﹾﻟﹶﻚ ،ﻣِﻦ ﺍﻟﹾﺄﹶﻟﹸﻮﻛﹶﺔِ ،ﻭﻫِﻲ ﺍﻟﺮﺳﺎﻟﹶﺔﹸ ،ﻭﻫﻢ ﻧﻮﻉ ﻣِﻦ ﺧﻠﹾﻖِ
ﺍﻟﻠﱠﻪِ Uﺃﹶﺳﻜﹶﻨﻬﻢ ﺳﻤﺎﻭﺍﺗِﻪِ ،ﻭﻭﻛﱠﻠﹶﻬﻢ ﺑِﺸﺌﹸﻮﻥِ ﺧﻠﹾﻘِﻪِ ،ﻭﻭﺻﻔﹶﻬﻢ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﺑِﺄﹶﻧﻬﻢ ﻟﹶﺎ ﻳﻌﺼﻮﻥﹶ
ﺍﻟﻠﱠﻪ ﻣﺎ ﺃﹶﻣﺮﻫﻢ ﻭﻳﻔﹾﻌﻠﹸﻮﻥﹶ ﻣﺎ ﻳﺆﻣﺮﻭﻥﹶ ،ﻭﺃﹶﻧﻬﻢ ﻳﺴﺒﺤﻮﻥﹶ ﻟﹶﻪ ﺑِﺎﻟﻠﱠﻴﻞِ ﻭﺍﻟﻨﻬﺎﺭِ ﻟﹶﺎ ﻳﻔﹾﺘﺮﻭﻥﹶ.
ﻓﹶﻴﺠِﺐ ﻋﻠﹶﻴﻨﺎ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﺎ ﻭﺭﺩ ﻓِﻲ ﺣﻘﱢﻬِﻢ ﻣِﻦ ﺻِﻔﹶﺎﺕٍ ﻭﺃﹶﻋﻤﺎﻝٍ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ،
ﻭﺍﻟﹾﺈِﻣﺴﺎﻙ ﻋﻤﺎ ﻭﺭﺍﺀَ ﺫﹶﻟِﻚ ،ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻣِﻦ ﺷﺌﹸﻮﻥِ ﺍﻟﹾﻐﻴﺐِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻧﻌﻠﹶﻢ ﻣِﻨﻬﺎ ﺇِﻟﱠﺎ ﻣﺎ ﻋﻠﱠﻤﻨﺎ ﺍﻟﻠﱠﻪ
ﻭﺭﺳﻮﻟﹸﻪ.
ﻭﺍﻟﹾﻜﹸﺘﺐ :ﺟﻤﻊ ﻛِﺘﺎﺏٍ ،ﻭﻫﻮ ﻣِﻦ ﺍﻟﹾﻜﹶﺘﺐِ ،ﺑِﻤﻌﻨﻰ :ﺍﻟﹾﺠﻤﻊِ ﻭﺍﻟﻀﻢ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻬﺎ ﺍﻟﹾﻜﹸﺘﺐ
ﺍﻟﹾﻤﻨﺰﻟﹶﺔﹸ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻋﻠﹶﻰ ﺍﻟﺮﺳﻞِ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (50ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (10ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (64ﺃﲪﺪ ).(426/2
15
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﹾﻤﻌﻠﹸﻮﻡ ﻟﹶﻨﺎ ﻣِﻨﻬﺎ :ﺻﺤﻒ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﻭﺍﻟﺘﻮﺭﺍﺓﹸ ﺍﻟﱠﺘِﻲ ﺃﹸﻧﺰِﻟﹶﺖ ﻋﻠﹶﻰ ﻣﻮﺳﻰ ﻓِﻲ ﺍﻟﹾﺄﹶﻟﹾﻮﺍﺡِ،
ﻭﺍﻟﹾِﺈﻧﺠِﻴﻞﹸ ﺍﻟﱠﺬِﻱ ﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻰ ﻋِﻴﺴﻰ ،ﻭﺍﻟﺰﺑﻮﺭ ﺍﻟﱠﺬِﻱ ﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻰ ﺩﺍﻭﺩ ،ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺍﻟﹾﻜﹶﺮِﱘ ﺍﻟﱠﺬِﻱ ﻫﻮ
ﺁﺧِﺮﻫﺎ ﻧﺰﻭﻟﹰﺎ ،ﻭﻫﻮ ﺍﻟﹾﻤﺼﺪﻕ ﻟﹶﻬﺎ ،ﻭﺍﻟﹾﻤﻬﻴﻤِﻦ ﻋﻠﹶﻴﻬﺎ ،ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻪِ ﺇِﺟﻤﺎﻟﹰﺎ.
ﻭﺍﻟﺮﺳﻞﹸ :ﺟﻤﻊ ﺭﺳﻮﻝٍ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺃﹶﻧﻪ ﻣﻦ ﺃﹶﻭﺣﻰ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻴﻪِ ﺑِﺸﺮﻉٍ ﻭﺃﹶﻣﺮﻩ ﺑِﺘﺒﻠِﻴﻐِﻪِ.
ﻭﻋﻠﹶﻴﻨﺎ ﺃﹶﻥﹾ ﻧﺆﻣِﻦ ﺗﻔﹾﺼِﻴﻠﹰﺎ ﺑِﻤﻦ ﺳﻤﻰ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﻣِﻨﻬﻢ ،ﻭﻫﻢ ﺧﻤﺴﺔﹲ ﻭﻋِﺸﺮﻭﻥﹶ،
ﹶﺫﻛﹶﺮﻫﻢ ﺍﻟﺸﺎﻋِﺮ ﻓِﻲ ﻗﹶﻮﻟِﻪِ:
ﻣِﻦ ﺑﻌﺪِ ﻋﺸﺮٍ ﻭﻳﺒﻘﹶﻰ ﺳﺒﻌﺔﹲ ﻭﻫﻢ ﻓِﻲ " ﺗِﻠﹾﻚ ﺣﺠﺘﻨﺎ " ﻣِﻨﻬﻢ ﺛﹶﻤﺎﻧِﻴﺔﹲ
ﺫﹸﻭ ﺍﻟﹾﻜِﻔﹾﻞِ ﺁﺩﻡ ﺑِﺎﻟﹾﻤﺨﺘﺎﺭِ ﻗﹶﺪ ﺧﺘِﻤﻮﺍ ﺇِﺩﺭِﻳﺲ ﻫﻮﺩ ﺷﻌﻴﺐ ﺻﺎﻟِﺢ ﻭﻛﹶﺬﹶﺍ
ﻭﺃﹶﻣﺎ ﻣﻦ ﻋﺪﺍ ﻫ ﺆﻟﹶﺎﺀِ ﻣِﻦ ﺍﻟﺮﺳﻞِ ﻭﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻓﹶﻨﺆﻣِﻦ ﺑِﻬِﻢ ﺇِﺟﻤﺎﻟﹰﺎ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِ ﺑِﻨﺒﻮﺗِﻬِﻢ
ﻭﺭِﺳﺎﻟﹶﺘِﻬِﻢ ،ﺩﻭﻥﹶ ﺃﹶﻥﹾ ﻧﻜﹶﻠﱢﻒ ﺃﹶﻧﻔﹸﺴﻨﺎ ﺍﻟﹾﺒﺤﺚﹶ ﻋﻦ ﻋِﺪﺗِﻬِﻢ ﻭﺃﹶﺳﻤﺎِﺋﻬِﻢ ،ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﺍﺧﺘﺺ
öNßgóÁÝÁø)tR öN©9 Wxß™â‘ur ã@ö6s% `ÏB š•ø‹n=tã öNßg»oYóÁ|Ás% ô‰s% Wxß™â‘ur ﺍﻟﻠﱠﻪ ﺑِﻌِﻠﹾﻤِﻪِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(1) { 4 š•ø‹n=tã
ﻭﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻧﻬﻢ ﺑﻠﱠﻐﻮﺍ ﺟﻤِﻴﻊ ﻣﺎ ﺃﹸﺭﺳِﻠﹸﻮﺍ ﺑِﻪِ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﻣﺮﻫﻢ ﺍﻟﻠﱠﻪ U ﻭﺑﻴﻨﻮﻩ ﺑﻴﺎﻧﺎ ﻟﹶﺎ
ﻳﺴﻊ ﺃﹶﺣﺪﺍ ﻣِﻤﻦ ﺃﹸﺭﺳِﻠﹸﻮﺍ ﺇِﻟﹶﻴﻪِ ﺟﻬﻠﹸﻪ ،ﻭﺃﹶﻧﻬﻢ ﻣﻌﺼﻮﻣﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﻜﹶﺬِﺏِ ﻭﺍﻟﹾﺨِﻴﺎﻧﺔِ ،ﻭﺍﻟﹾﻜِﺘﻤﺎﻥِ
ﻭﺍﻟﹾﺒﻠﹶﺎﺩﺓِ ،ﻭﺃﹶﻥﱠ ﺃﹶﻓﹾﻀﻠﹶﻬﻢ ﺃﹸﻭﻟﹸﻮ ﺍﻟﹾﻌﺰﻡِ ،ﻭﺍﻟﹾﻤﺸﻬﻮﺭ ﺃﹶﻧﻬﻢ :ﻣﺤﻤﺪ ،ﻭﺇِﺑﺮﺍﻫِﻴﻢ ،ﻭﻣﻮﺳﻰ ،ﻭﻋِﻴﺴﻰ،
`ÏBur š•ZÏBur öNßgs)»sV‹ÏB z`¿ÍhŠÎ;¨Y9$# z`ÏB $tRõ‹s{r& øŒÎ)ur ﻭﻧﻮﺡ؛ ﻟِﺄﹶﻧﻬﻢ ﹸﺫﻛِﺮﻭﺍ ﻣﻌﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
.(2) { ( zNtƒó•tB Èûøó$# Ó|¤ŠÏãur 4Óy›qãBur tLìÏdºt•ö/Î)ur 8yqœR
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.164 :
) (2ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ.7 :
16
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
* $uZøŠ¢¹ur $tBur y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$#ur %[nqçR ¾ÏmÎ/ 4Óœ»ur $tB ÈûïÏe$!$# z`ÏiB Nä3s9 tíuŽŸ° ﻭﻗﹶﻮﻟِﻪِ} :
.(1) { 4 ÏmŠÏù (#qè%§•xÿtGs? Ÿwur tûïÏe$!$# (#qãKŠÏ%r& ÷br& ( #Ó|¤ŠÏãur 4Óy›qãBur tLìÏdºt•ö/Î) ÿ¾ÏmÎ/
ﻭ) ﺍﻟﹾﺒﻌﺚِ( ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ :ﺍﻟﹾﺈِﺛﹶﺎﺭﺓﹸ ﻭﺍﻟﺘﺤﺮِﻳﻚ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﻓِﻲ ﻟِﺴﺎﻥِ ﺍﻟﺸﺮﻉِ :ﺇِﺧﺮﺍﺝ ﺍﻟﹾﻤﻮﺗﻰ
ﻣِﻦ ﻗﹸﺒﻮﺭِﻫِﻢ ﺃﹶﺣﻴﺎﺀً ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ؛ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ﺑﻴﻨﻬﻢ ،ﻓﹶﻤﻦ ﻳﻌﻤﻞﹾ ﻣِﺜﹾﻘﹶﺎﻝﹶ ﺫﹶﺭﺓٍ ﺧﻴﺮﺍ ﻳﺮﻩ ،ﻭﻣﻦ
ﻳﻌﻤﻞﹾ ﻣِﺜﹾﻘﹶﺎﻝﹶ ﺫﹶﺭﺓٍ ﺷﺮﺍ ﻳﺮﻩ.
ﻭﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﺒﻌﺚِ ﻋﻠﹶﻰ ﺍﻟﺼﻔﹶﺔِ ﺍﻟﱠﺘِﻲ ﺑﻴﻨﻬﺎ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ،ﻭﻫﻮ ﺃﹶﻧﻪ ﺟﻤﻊ ﻣﺎ ﺗﺤﻠﱠﻞﹶ ﻣِﻦ
ﺃﹶﺟﺰﺍﺀِ ﺍﻟﹾﺄﹶﺟﺴﺎﺩِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇِﻧﺸﺎ ﺅﻫﺎ ﺧﻠﹾﻘﹰﺎ ﺟﺪِﻳﺪﺍ ،ﻭﺇِﻋﺎﺩﺓﹸ ﺍﻟﹾﺤﻴﺎﺓِ ﺇِﻟﹶﻴﻬﺎ.
ﻭﻣﻨﻜِﺮ ﺍﻟﹾﺒﻌﺚِ ﺍﻟﹾﺠﺴﻤﺎﻧِﻲ ﻛﹶﺎﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻛﹶﺎﻓِﺮ ،ﻭﺃﹶﻣﺎ ﻣﻦ ﺃﹶﻗﹶﺮ ﺑِﻪِ ﻭﻟﹶﻜِﻨﻪ ﺯﻋﻢ ﺃﹶﻥﱠ
ﺍﻟﻠﱠﻪ ﻳﺒﻌﺚﹸ ﺍﻟﹾﺄﹶﺭﻭﺍﺡ ﻓِﻲ ﺃﹶﺟﺴﺎﻡٍ ﻏﹶﻴﺮِ ﺍﻟﹾﺄﹶﺟﺴﺎﻡِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ؛ ﻓﹶﻬﻮ ﻣﺒﺘﺪِﻉ ﻭﻓﹶﺎﺳِﻖ.
ﻭﺃﹶﻣﺎ )ﺍﻟﹾﻘﹶﺪﺭِ(؛ ﻓﹶﻬﻮ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ ،ﻣﺼﺪﺭ ﺗﻘﹸﻮﻝﹸ :ﻗﹶﺪﺭﺕ ﺍﻟﺸﻲﺀَ -ﺑِﻔﹶﺘﺢِ ﺍﻟﺪﺍﻝِ ﻭﺗﺨﻔِﻴﻔِﻬﺎ -
ﺃﹶﻗﹾﺪِﺭﻩ - ﺑِﻜﹶﺴﺮِﻫﺎ -ﻗﹶﺪﺭﺍ ﻭﻗﹶﺪﺭﺍ؛ ﺇِﺫﹶﺍ ﺃﹶﺣ ﹾﻄﺖ ﺑِﻤِﻘﹾﺪﺍﺭِﻩِ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﻓِﻲ ﻟِﺴﺎﻥِ ﺍﻟﺸﺮﻉِ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ U ﻋﻠِﻢ ﻣﻘﹶﺎﺩِﻳﺮ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﻭﺃﹶﺯﻣﺎﻧﻬﺎ ﺃﹶﺯﻟﹰﺎ ،ﺛﹸﻢ ﺃﹶﻭﺟﺪﻫﺎ
ﺑِﻘﹸﺪﺭﺗِﻪِ ﻭﻣﺸِﻴﹶﺌﺘِﻪِ ﻋﻠﹶﻰ ﻭﻓﹾﻖِ ﻣﺎ ﻋﻠِﻤﻪ ﻣِﻨﻬﺎ ،ﻭﺃﹶﻧﻪ ﻛﹶﺘﺒﻬﺎ ﻓِﻲ ﺍﻟﻠﱠﻮﺡِ ﻗﹶﺒﻞﹶ ﺇِﺣﺪﺍﺛِﻬﺎ؛ ﻛﹶﻤﺎ ﻓِﻲ
ﺍﻟﹾﺤﺪِﻳﺚِ } :ﺃﹶﻭﻝﹸ ﻣﺎ ﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻘﹶﻠﹶﻢ ،ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ :ﺍﻛﹾﺘﺐ ،ﻗﹶﺎﻝﹶ :ﻭﻣﺎ ﺃﹶﻛﹾﺘﺐ؟ ﻗﹶﺎﻝﹶ :ﺍﻛﹾﺘﺐ ﻛﹸﻞﱠ
ﻣﺎ ﻫﻮ ﻛﹶﺎﺋِﻦ.(2) {
`ÏiB 5=»tGÅ2 ’Îû žwÎ) öNä3Å¡àÿRr& þ’Îû Ÿwur ÇÚö‘F{$# ’Îû 7pt6ŠÅÁ•B `ÏB z>$|¹r& !$tB ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(3) { 4 !$ydr&uŽö9¯R br& È@ö6s%
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.13 :
) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ).(2155
) (3ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.22 :
17
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﻌﻄﻴﻞ ﻣﻌﻨﺎﳘﺎ ﻭﺃﻧﻮﺍﻋﻬﻤﺎ
ﻭﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﺍﻟﹾﻌﺰِﻳﺰِ ،ﻭﺑِﻤﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ
ﻣﺤﻤﺪ r ﻣِﻦ ﻏﹶﻴﺮِ ﺗﺤﺮِﻳﻒٍ ﻭﻟﹶﺎ ﺗﻌﻄِﻴﻞٍ ،ﻭﻣِﻦ ﻏﹶﻴﺮِ ﺗﻜﹾﻴِﻴﻒٍ ﻭﻟﹶﺎ ﺗﻤﺜِﻴﻞٍ.
ﻭﻗﹶﻮﻟﹸﻪ) :ﻭﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ..ﺇﱁ( :ﻫﺬﹶﺍ ﺷﺮﻭﻉ ﻓِﻲ ﺍﻟﺘﻔﹾﺼِﻴﻞِ ﺑﻌﺪ ﺍﻟﹾِﺈﺟﻤﺎﻝِ ،ﻭ) ﻣِﻦ (ﻫﻨﺎ
ﻟِﻠﺘﺒﻌِﻴﺾِ ،ﻭﺍﻟﹾﻤﻌﻨﻰ :ﻭﻣِﻦ ﺟﻤﻠﹶﺔِ ﺇِﳝﺎﻥِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺑِﺎﻟﹾﺄﹶﺻﻞِ ﺍﻟﹾﺄﹶﻭﻝِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺃﹶﻋﻈﹶﻢ
ﺍﻟﹾﺄﹸﺻﻮﻝِ ﻭﺃﹶﺳﺎﺳﻬﺎ ،ﻭﻫﻮ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﻠﱠﻪِ :ﺃﹶﻧﻬﻢ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ..ﺇﱁ.
ﻭﻗﹶﻮﻟﹸﻪ) :ﻣِﻦ ﻏﹶﻴﺮِ ﺗﺤﺮِﻳﻒٍ( ﻣﺘﻌﻠﱢﻖ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﻗﹶﺒﻠﹶﻪ؛ ﻳﻌﻨِﻲ ﺃﹶﻧﻬﻢ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺎﻟﺼﻔﹶﺎﺕِ ﺍﻟﹾِﺈﻟﹶﻬِﻴﺔِ ﻋﻠﹶﻰ
ﻫﺬﹶﺍ ﺍﻟﹾﻮﺟﻪِ ﺍﻟﹾﺨﺎﻟِﻲ ﻣِﻦ ﻛﹸﻞﱢ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﺒﺎ ِﻃﻠﹶﺔِ ،ﺇِﺛﹾﺒﺎﺗﺎ ﺑِﻠﹶﺎ ﺗﻤﺜِﻴﻞٍ ،ﻭﺗﻨﺰِﻳﻬﺎ ﺑِﻠﹶﺎ ﺗﻌﻄِﻴﻞٍ.
ﻭﺍﻟﺘﺤﺮِﻳﻒ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﻗﹶﻮﻟِﻬِﻢ :ﺣﺮﻓﹾﺖ ﺍﻟﺸﻲﺀَ ﻋﻦ ﻭﺟﻬِﻪِ ﺣﺮﻓﹰﺎ ،ﻣِﻦ ﺑﺎﺏِ
ﺸﺪِﻳﺪ ﻟِﻠﹾﻤﺒﺎﻟﹶﻐﺔِ.
ﺿﺮﺏ؛ ﺇِﺫﹶﺍ ﺃﹶﻣﻠﹾﺘﻪ ﻭ ﹶﻏﻴﺮﺗﻪ ،ﻭﺍﻟﺘ
ﻭﺗﺤﺮِﻳﻒ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ :ﺇِﻣﺎﻟﹶﺘﻪ ﻋﻦِ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺘﺒﺎﺩِﺭِ ﻣِﻨﻪ ﺇِﻟﹶﻰ ﻣﻌﻨﻰ ﺁﺧﺮ ﻟﹶﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﺍﻟﻠﱠﻔﹾﻆﹸ ﺇِﻟﱠﺎ
ﺑِﺎﺣﺘِﻤﺎﻝٍ ﻣﺮﺟﻮﺡٍ ،ﻓﹶﻠﹶﺎ ﺑﺪ ﻓِﻴﻪِ ﻣِﻦ ﻗﹶﺮِﻳﻨﺔٍ ﺗﺒﻴﻦ ﺃﹶﻧﻪ ﺍﻟﹾﻤﺮﺍﺩ.
ﻭﺃﹶﻣﺎ ﺍﻟﺘﻌﻄِﻴﻞﹸ؛ ﻓﹶﻬﻮ ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﺍﻟﹾﻌ ﹶﻄﻞِ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﺍﻟﹾﺨﻠﹸﻮ ﻭﺍﻟﹾﻔﹶﺮﺍﻍﹸ ﻭﺍﻟﺘﺮﻙ ،ﻭﻣِﻨﻪ ﻗﹶﻮﻟﹸﻪ
ﺗﻌﺎﻟﹶﻰ ،(1) { 7's#©Üyè•B 9Žø§Î/ur } :ﺃﹶﻱ :ﺃﹶﻫﻤﻠﹶﻬﺎ ﺃﹶﻫﻠﹸﻬﺎ ،ﻭﺗﺮﻛﹸﻮﺍ ﻭِﺭﺩﻫﺎ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﻫﻨﺎ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﹾِﺈﻟﹶﻬِﻴﺔِ ،ﻭﺇِﻧﻜﹶﺎﺭ ﻗِﻴﺎﻣِﻬﺎ ﺑِﺬﹶﺍﺗِﻪِ ﺗﻌﺎﻟﹶﻰ.
ﻓﹶﺎﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﺘﺤﺮِﻳﻒِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ :ﺃﹶﻥﱠ ﺍﻟﺘﻌﻄِﻴﻞﹶ ﻧﻔﹾﻲ ﻟِﻠﹾﻤﻌﻨﻰ ﺍﻟﹾﺤﻖ ﺍﻟﱠﺬِﻱ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻜِﺘﺎﺏ
ﻭﺍﻟﺴﻨﺔﹸ ،ﻭﺃﹶﻣﺎ ﺍﻟﺘﺤﺮِﻳﻒ؛ ﻓﹶﻬﻮ ﺗﻔﹾﺴِﲑ ﺍﻟﻨﺼﻮﺹِ ﺑِﺎﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﺒﺎﻃِﻠﹶﺔِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻴﻬﺎ.
ﻭﺍﻟﻨﺴﺒﺔﹸ ﺑﻴﻨﻬﻤﺎ ﺍﻟﹾﻌﻤﻮﻡ ﻭﺍﻟﹾﺨﺼﻮﺹ ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺘﻌﻄِﻴﻞﹶ ﺃﹶﻋﻢ ﻣﻄﹾﻠﹶﻘﹰﺎ ﻣِﻦ ﺍﻟﺘﺤﺮِﻳﻒِ؛
ﺑِﻤﻌﻨﻰ ﺃﹶﻧﻪ ﻛﹸﻠﱠﻤﺎ ﻭﺟِﺪ ﺍﻟﺘﺤﺮِﻳﻒ ﻭﺟِﺪ ﺍﻟﺘﻌﻄِﻴﻞﹸ ﺩﻭﻥﹶ ﺍﻟﹾﻌﻜﹾﺲِ ،ﻭﺑِﺬﹶﻟِﻚ ﻳﻮﺟﺪﺍﻥِ ﻣﻌﺎ ﻓِﻴﻤﻦ
ﺃﹶﹾﺛﺒﺖ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﺒﺎﻃِﻞﹶ ﻭﻧﻔﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﺤﻖ ،ﻭﻳﻮﺟﺪ ﺍﻟﺘﻌﻄِﻴﻞﹸ ﺑِﺪﻭﻥِ ﺍﻟﺘﺤﺮِﻳﻒِ ﻓِﻴﻤﻦ ﻧﻔﹶﻰ
) (1ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ.45 :
18
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﹾﻮﺍﺭِﺩﺓﹶ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﺯﻋﻢ ﺃﹶﻥﱠ ﻇﹶﺎﻫِﺮﻫﺎ ﻏﹶﻴﺮ ﻣﺮﺍﺩِﻫﺎ ،ﻭﻟﹶﻜِﻨﻪ ﻟﹶﻢ ﻳﻌﻴﻦ ﻟﹶﻬﺎ
ﻣﻌﻨﻰ ﺁﺧﺮ ،ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻮﻧﻪ ﺑِﺎﻟﺘﻔﹾﻮِﻳﺾِ.
ﻭﻣِﻦ ﺍﻟﹾﺨﻄﹶﺄِ ﺍﻟﹾﻘﹶﻮﻝﹸ ﺑِﺄﹶﻥﱠ ﻫﺬﹶﺍ ﻫﻮ ﻣﺬﹾﻫﺐ ﺍﻟﺴﻠﹶﻒِ ،ﻛﹶﻤﺎ ﻧﺴﺐ ﺫﹶﻟِﻚ ﺇِﻟﹶﻴﻬِﻢ ﺍﻟﹾﻤﺘﺄﹶﺧﺮﻭﻥﹶ ﻣِﻦ
ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓِ ﻭ ﹶﻏﻴﺮِﻫِﻢ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺴﻠﹶﻒ ﻟﹶﻢ ﻳﻜﹸﻮﻧﻮﺍ ﻳﻔﹶﻮﺿﻮﻥﹶ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﻟﹶﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻘﹾﺮﺀُﻭﻥﹶ
ﻛﹶﻠﹶﺎﻣﺎ ﻟﹶﺎ ﻳﻔﹾﻬﻤﻮﻥﹶ ﻣﻌﻨﺎﻩ؛ ﺑﻞﹾ ﻛﹶﺎﻧﻮﺍ ﻳﻔﹾﻬﻤﻮﻥﹶ ﻣﻌﺎﻧِﻲ ﺍﻟﻨﺼﻮﺹِ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﻳﺜﹾﺒِﺘﻮﻧﻬﺎ
ﻟِﻠﱠﻪِ Uﹸﺛﻢ ﻳﻔﹶﻮﺿﻮﻥﹶ ﻓِﻴﻤﺎ ﻭﺭﺍﺀَ ﺫﹶﻟِﻚ ﻣِﻦ ﻛﹸﻨﻪِ ﺍﻟﺼﻔﹶﺎﺕِ ﺃﹶﻭ ﻛﹶﻴﻔِﻴﺎﺗِﻬﺎ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻣﺎﻟِﻚ ﺣِﲔ
ﺳﺌِﻞﹶ ﻋﻦ ﻛﹶﻴﻔِﻴﺔِ ﺍﺳﺘِﻮﺍﺋِﻪِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ) :ﺍﻟِﺎﺳﺘِﻮﺍﺀُ ﻣﻌﻠﹸﻮﻡ ،ﻭﺍﻟﹾﻜﹶﻴﻒ ﻣﺠﻬﻮﻝﹲ(.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻣِﻦ ﻏﹶﻴﺮِ ﺗﻜﹾﻴِﻴﻒٍ ﻭﻟﹶﺎ ﺗﻤﺜِﻴﻞٍ( ﻓﹶﺎﻟﹾﻔﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﹶﻥﱠ ﺍﻟﺘﻜﹾﻴِﻴﻒ ﺃﹶﻥﹾ ﻳﻌﺘﻘِﺪ ﺃﹶﻥﱠ
ﺻِﻔﹶﺎﺗِﻪِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﻛﹶﻴﻔِﻴﺔِ ﻛﹶﺬﹶﺍ ،ﺃﹶﻭ ﻳﺴﺄﹶﻝﹸ ﻋﻨﻬﺎ ﺑِﻜﹶﻴﻒ.
ﻭﺃﹶﻣﺎ ﺍﻟﺘﻤﺜِﻴﻞﹸ؛ ﻓﹶﻬﻮ ﺍﻋﺘِﻘﹶﺎﺩ ﺃﹶﻧﻬﺎ ﻣِﺜﹾﻞﹸ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ.
ﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﻗﹶﻮﻟِﻪِ) :ﻣِﻦ ﻏﹶﻴﺮِ ﺗﻜﹾﻴِﻴﻒٍ( ﺃﹶﻧﻬﻢ ﻳﻨﻔﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﻴﻒ ﻣﻄﹾﻠﹶﻘﹰﺎ؛ ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﻟﹶﺎ
ﺑﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻋﻠﹶﻰ ﻛﹶﻴﻔِﻴﺔٍ ﻣﺎ ،ﻭﻟﹶﻜِﻦ ﺍﻟﹾﻤﺮﺍﺩ ﺃﹶﻧﻬﻢ ﻳﻨﻔﹸﻮﻥﹶ ﻋِﻠﹾﻤﻬﻢ ﺑِﺎﻟﹾﻜﹶﻴﻒِ؛ ﺇِﺫﹾ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻛﹶﻴﻔِﻴﺔﹶ
ﺫﹶﺍﺗِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ﺇِﻟﱠﺎ ﻫﻮ ﺳﺒﺤﺎﻧﻪ.
ﺩﺳﺘﻮﺭ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ ﺑﺎﺏِ ﺍﻟﺼﻔﹶﺎﺕِ
ﺑﻞﹾ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ﻭﻫﻮ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﺒﺼِﲑ.
(1) { ¾ÏmÎ=÷WÏJx.؛ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﻤﺤﻜﹶﻤﺔﹸ ﻣِﻦ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ Uﻫِﻲ ﺩﺳﺘﻮﺭ }§øŠs9 ﻗﹶﻮﻟﹸﻪ} :
ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ ﺑﺎﺏِ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ U ﻗﹶﺪ ﺟﻤﻊ ﻓِﻴﻬﺎ ﺑﻴﻦ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ،
ﻓﹶﻨﻔﹶﻰ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﺍﻟﹾﻤِﺜﹾﻞﹶ ،ﻭﺃﹶﹾﺛﺒﺖ ﻟِﻨﻔﹾﺴِﻪِ ﺳﻤﻌﺎ ﻭﺑﺼﺮﺍ ،ﻓﹶﺪﻝﱠ ﻫﺬﹶﺍ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺬﹾﻫﺐ ﺍﻟﹾﺤﻖ ﻟﹶﻴﺲ
ﻫﻮ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ ﻣ ﹾﻄﻠﹶﻘﹰﺎ ،ﻛﹶﻤﺎ ﻫﻮ ﺷﺄﹾﻥﹸ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔِ ،ﻭﻟﹶﺎ ﺇِﹾﺛﺒﺎﺗﻬﺎ ﻣﻄﹾﻠﹶﻘﹰﺎ ﻛﹶﻤﺎ ﻫﻮ ﺷﺄﹾﻥﹸ ﺍﻟﹾﻤﻤﺜﱢﻠﹶﺔِ؛
ﺑﻞﹾ ﺇِﹾﺛﺒﺎﺗﻬﺎ ﺑِﻠﹶﺎ ﺗﻤﺜِﻴﻞٍ.
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.11 :
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
( { ) (1ﻋﻠﹶﻰ ﻭﺟﻮﻩٍ ،ﺃﹶﺻﺤﻬﺎ :ﺃﹶﻥﱠ Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 ﻭﻗﹶﺪِ ﺍﺧﺘﻠِﻒ ﻓِﻲ ﺇِﻋﺮﺍﺏِ} :
ﺍﻟﹾﻜﹶﺎﻑ ﺻِﻠﹶﺔﹲ ﺯِﻳﺪﺕ ﻟِﻠﺘﺄﹾﻛِﻴﺪِ ،ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
ﺍﻟﹾﻔﹶﻀﺎﺋِﻞِ ﻓِﻲ ﻳﻮﺍﺯِﻳﻪِ ﺧﻠﹾﻖ ﺯﻫﻴﺮٍ ﺍﻟﹾﻔﹶﺘﻰ ﻛﹶﻤِﺜﹾﻞِ ﻟﹶﻴﺲ
ﺗﻔﺴﲑ ﺍﻹﳊﺎﺩ ﰲ ﺍﻟﺼﻔﺎﺕ ﻭﺃﻧﻮﺍﻋﻪ
ﻓﻠﹶﺎ ﻳﻨﻔﹸﻮﻥﹶ ﻋﻨﻪ ﻣﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ،ﻭﻟﹶﺎ ﻳﺤﺮﻓﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﻠِﻢ ﻋﻦ ﻣﻮﺍﺿِﻌِﻪِ ،ﻭﻟﹶﺎ ﻳﻠﹾﺤِﺪﻭﻥﹶ ﻓِﻲ
ﺃﹶﺳﻤﺎﺀِ ﺍﻟﻠﱠﻪِ ﻭﺁﻳﺎﺗِﻪِ ،ﻭﻟﹶﺎ ﻳﻜﹶﻴﻔﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻤﺜﱢﻠﹸﻮﻥﹶ ﺻِﻔﹶﺎﺗِﻪِ ﺑِﺼِﻔﹶﺎﺕِ ﺧﻠﹾﻘِﻪِ.
ﻭﻗﹶﻮﻟﹸﻪ) :ﻓﻠﹶﺎ ﻳﻨﻔﹸﻮﻥﹶ ﻋﻨﻪ ..ﺇﱁ( ﺗﻔﹾﺮِﻳﻊ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺒﻠﹶﻪ؛ ﻓﹶِﺈﻧﻬﻢ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻳ ﺆﻣِﻨﻮﻥﹶ ﺑِﺎﻟﻠﱠﻪِ ﻋﻠﹶﻰ
ﻫﺬﹶﺍ ﺍﻟﹾﻮﺟﻪِ؛ ﻓﹶﻠﹶﺎ ﻳﻨﻔﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﺤﺮﻓﹸﻮﻥﹶ ،ﻭﻟﹶﺎ ﻳﻜﹶﻴﻔﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻤﺜﱢﻠﹸﻮﻥﹶ.
ﻭﺍﻟﹾﻤﻮﺍﺿِﻊ :ﺟﻤﻊ ﻣﻮﺿِﻊٍ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻬﺎ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﱠﺘِﻲ ﻳﺠِﺐ ﺗﻨﺰِﻳﻞﹸ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋﻠﹶﻴﻬﺎ؛ ﻟِﺄﹶﻧﻬﺎ
ﻫِﻲ ﺍﻟﹾﻤﺘﺒﺎﺩِﺭﺓﹸ ﻣِﻨﻪ ﻋِﻨﺪ ﺍﻟﹾﺈِ ﹾﻃﻠﹶﺎﻕِ ،ﻓﹶﻬﻢ ﻟﹶﺎ ﻳﻌﺪِﻟﹸﻮﻥﹶ ﺑِﻪِ ﻋﻨﻬﺎ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻟﹶﺎ ﻳﻠﹾﺤِﺪﻭﻥﹶ ﻓِﻲ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﻠﱠﻪِ ﻭﺁﻳﺎﺗِﻪِ( ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻌﻠﱠﺎﻣﺔﹸ ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ:
)ﻭﺍﻟﹾِﺈﻟﹾﺤﺎﺩ ﻓِﻲ ﺃﹶﺳﻤﺎﺋِﻪِ ﻫﻮ ﺍﻟﹾﻌﺪﻭﻝﹸ ﺑِﻬﺎ ﻭﺑِﺤﻘﹶﺎﺋِﻘِﻬﺎ ﻭﻣﻌﺎﻧِﻴﻬﺎ ﻋﻦِ ﺍﻟﹾﺤﻖ ﺍﻟﺜﱠﺎﺑِﺖِ ﻟﹶﻬﺎ؛ ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ
ﺍﻟﹾﻤﻴﻞِ؛ ﻛﹶﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻣﺎﺩﺓﹸ )ﻝ ﺡ ﺩ( ،ﻓﹶﻤِﻨﻪ ﺍﻟﻠﱠﺤﺪ ،ﻭﻫﻮ ﺍﻟﺸﻖ ﻓِﻲ ﺟﺎﻧِﺐِ ﺍﻟﹾﻘﹶﺒﺮِ ،ﺍﻟﱠﺬِﻱ ﻗﹶﺪ
ﻣﺎﻝﹶ ﻋﻦِ ﺍﻟﹾﻮﺳﻂِ ،ﻭﻣِﻨﻪ ﺍﻟﹾﻤﻠﹾﺤِﺪ ﻓِﻲ ﺍﻟﺪﻳﻦِ :ﺍﻟﹾﻤﺎﺋِﻞﹸ ﻋﻦِ ﺍﻟﹾﺤﻖ ،ﺍﻟﹾﻤﺪﺧِﻞﹸ ﻓِﻴﻪِ ﻣﺎ ﻟﹶﻴﺲ ﻣِﻨﻪ.(
ﺍﻫـ.
ﻓﹶﺎﻟﹾِﺈﻟﹾﺤﺎﺩ ﻓِﻴﻬﺎ ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑِﺠﺤﺪِﻫﺎ ﻭﺇِﻧﻜﹶﺎﺭِﻫﺎ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ،ﻭﺇِﻣﺎ ﺑِﺠﺤﺪِ ﻣﻌﺎﻧِﻴﻬﺎ ﻭﺗﻌﻄِﻴﻠِﻬﺎ،
ﻭﺇِﻣﺎ ﺑِﺘﺤﺮِﻳﻔِﻬﺎ ﻋﻦِ ﺍﻟﺼﻮﺍﺏِ ﻭﺇِﺧﺮﺍﺟِﻬﺎ ﻋﻦِ ﺍﻟﹾﺤﻖ ﺑِﺎﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ،ﻭﺇِﻣﺎ ﺑِﺠﻌﻠِﻬﺎ ﺃﹶﺳﻤﺎﺀً
ﻟِﺒﻌﺾِ ﺍﻟﹾﻤﺒﺘﺪﻋﺎﺕِ ،ﻛﹶِﺈﻟﹾﺤﺎﺩِ ﺃﹶﻫﻞِ ﺍﻟِﺎﺗﺤﺎﺩِ.
ﻭﺧﻠﹶﺎﺻﺔﹸ ﻣﺎ ﺗﻘﹶﺪﻡ :ﺃﹶﻥﱠ ﺍﻟﺴﻠﹶﻒ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﻜﹸﻞﱢ ﻣﺎ ﺃﹶﺧﺒﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻋﻦ ﻧﻔﹾﺴِﻪِ
ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ،ﻭﺑِﻜﹸﻞﱢ ﻣﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﻋﻨﻪ ﺭﺳﻮﻟﹸﻪ r ﺇِﳝﺎﻧﺎ ﺳﺎﻟِﻤﺎ ﻣِﻦ ﺍﻟﺘﺤﺮِﻳﻒِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ،ﻭﻣِﻦ
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.11 :
20
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﺘﻜﹾﻴِﻴﻒِ ﻭﺍﻟﺘﻤﺜِﻴﻞِ ،ﻭﻳﺠﻌﻠﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﺫﹶﺍﺕِ ﺍﻟﹾﺒﺎﺭِﻱ ﻭﺻِﻔﹶﺎﺗِﻪِ ﺑﺎﺑﺎ ﻭﺍﺣِﺪﺍ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻜﹶﻠﹶﺎﻡ ﻓِﻲ
ﺍﻟﺼﻔﹶﺎﺕِ ﻓﹶﺮﻉ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﺍﻟﺬﱠﺍﺕِ ،ﻳﺤﺘﺬﹶﻯ ﻓِﻴﻪِ ﺣﺬﹾﻭﻩ ،ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺬﱠﺍﺕِ ﺇِﺛﹾﺒﺎﺕ ﻭﺟﻮﺩٍ
ﻟﹶﺎ ﺇِﹾﺛﺒﺎﺕ ﺗﻜﹾﻴِﻴﻒٍ؛ ﻓﹶﻜﹶﺬﹶﻟِﻚ ﺇِﹾﺛﺒﺎﺕ ﺍﻟﺼﻔﹶﺎﺕِ.
ﻭﻗﹶﺪ ﻳﻌﺒﺮﻭﻥﹶ ﻋﻦ ﺫﹶﻟِﻚ ﺑِﻘﹶﻮﻟِﻬِﻢ) :ﺗﻤﺮ ﻛﹶﻤﺎ ﺟﺎﺀَﺕ ﺑِﻠﹶﺎ ﺗﺄﹾﻭِﻳﻞٍ( ،ﻭﻣﻦ ﻟﹶﻢ ﻳﻔﹾﻬﻢ ﻛﹶﻠﹶﺎﻣﻬﻢ
ﻇﹶﻦ ﺃﹶﻥﱠ ﹶﻏﺮﺿﻬﻢ ﺑِﻬﺬِﻩِ ﺍﻟﹾﻌِﺒﺎﺭﺓِ ﻫﻮ ﻗِﺮﺍﺀَﺓﹸ ﺍﻟﻠﱠﻔﹾﻆِ ﺩﻭﻥﹶ ﺍﻟﺘﻌﺮﺽِ ﻟِﻠﹾﻤﻌﻨﻰ ،ﻭﻫﻮ ﺑﺎﻃِﻞﹲ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ
ﺑِﺎﻟﺘﺄﹾﻭِﻳﻞِ ﺍﻟﹾﻤﻨﻔِﻲ ﻫﻨﺎ ﻫﻮ ﺣﻘِﻴﻘﹶﺔﹸ ﺍﻟﹾﻤﻌﻨﻰ ﻭﻛﹸﻨﻬﻪ ﻭﻛﹶﻴﻔِﻴﺘﻪ.
ﻗﹶﺎﻝﹶ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ) :ﻟﹶﺎ ﻳﻮﺻﻒ ﺍﻟﻠﱠﻪ ﺇِﻟﱠﺎ ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ،ﺃﹶﻭ ﻭﺻﻔﹶﻪ ﺑِﻪِ
ﺭﺳﻮﻟﹸﻪ ،ﻟﹶﺎ ﻳﺘﺠﺎﻭﺯ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻭﺍﻟﹾﺤﺪِﻳﺚﹸ(.
ﻭﻗﹶﺎﻝﹶ ﻧﻌﻴﻢ ﺑﻦ ﺣﻤﺎﺩٍ )ﺷﻴﺦ ﺍﻟﹾﺒﺨﺎﺭِﻱ) :(ﻣﻦ ﺷﺒﻪ ﺍﻟﻠﱠﻪ ﺑِﺨﻠﹾﻘِﻪِ ﻛﹶﻔﹶﺮ ،ﻭﻣﻦ ﺟﺤﺪ ﻣﺎ
ﺸﺒِﻴﻪ ﻭﻟﹶﺎ
ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻛﹶﻔﹶﺮ ،ﻭﻟﹶﻴﺲ ﻓِﻴﻤﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﺃﹶﻭ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ ﺗ
ﺗﻤﺜِﻴﻞﹲ.
)ﻟِﺄﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﺳﻤِﻲ ﻟﹶﻪ ،ﻭﻟﹶﺎ ﻛﹸﻒﺀَ ﻟﹶﻪ ،ﻭﻟﹶﺎ ﻧِﺪ ﻟﹶﻪ.
ﻗﹶﻮﻟﹸﻪ) :ﻟِﺄﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﺳﻤِﻲ ﻟﹶﻪ ..ﺇﱁ( ﺗﻌﻠِﻴﻞﹲ ﻟِﻘﹶﻮﻟِﻪِ ﻓِﻴﻤﺎ ﺗﻘﹶﺪﻡ ﺇِﺧﺒﺎﺭﺍ ﻋﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ
ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ) :ﻟﹶﺎ ﻳﻜﹶﻴﻔﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻤﺜﱢﻠﹸﻮﻥﹶ(.
ﻭﻣﻌﻨﻰ) :ﻟﹶﺎ ﺳﻤِﻲ ﻟﹶﻪ (ﺃﹶﻱ :ﻟﹶﺎ ﻧﻈِﲑ ﻟﹶﻪ ﻳﺴﺘﺤِﻖ ﻣِﺜﹾﻞﹶ ﺍﺳﻤِﻪِ ،ﺃﹶﻭ ﻟﹶﺎ ﻣﺴﺎﻣِﻲ ﻟﹶﻪ ﻳﺴﺎﻣِﻴﻪِ ،ﻭﻗﹶﺪ
ﻓﹶﺈِﻥﱠ )(1
{ ÇÏÎÈ $wŠÏJy™ ¼çms9 ÞOn=÷ès? ö@yd ﺩﻝﱠ ﻋﻠﹶﻰ ﻧﻔﹾﻴِﻪِ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺳﻮﺭﺓِ ﻣﺮﻳﻢ} :
ﺍﻟِﺎﺳﺘِﻔﹾﻬﺎﻡ ﻫﻨﺎ ﺇِﻧﻜﹶﺎﺭِﻱ ،ﻣﻌﻨﺎﻩ ﺍﻟﻨﻔﹾﻲ.
ﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﻧﻔﹾﻲِ ﺍﻟﺴﻤِﻲ ﺃﹶﻥﱠ ﻏﹶﻴﺮﻩ ﻟﹶﺎ ﻳﺴﻤﻰ ﺑِﻤِﺜﹾﻞِ ﺃﹶﺳﻤﺎﺋِﻪِ ،ﻓﹶﺈِﻥﱠ ﻫﻨﺎﻙ ﺃﹶﺳﻤﺎﺀً
ﻣﺸﺘﺮﻛﹶﺔﹰ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺧﻠﹾﻘِﻪِ ،ﻭﻟﹶﻜِﻦ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﺇِﺫﹶﺍ ﺳﻤﻲ ﺍﻟﻠﱠﻪ ﺑِﻬﺎ ﻛﹶﺎﻥﹶ ﻣﻌﻨﺎﻫﺎ
ﻣﺨﺘﺼﺎ ﺑِﻪِ ﻟﹶﺎ ﻳﺸﺮِﻛﹸﻪ ﻓِﻴﻪِ ﹶﻏﻴﺮﻩ ،ﻓﹶﺈِﻥﱠ ﺍﻟِﺎﺷﺘِﺮﺍﻙ ﺇِﻧﻤﺎ ﻫﻮ ﻓِﻲ ﻣﻔﹾﻬﻮﻡِ ﺍﻟِﺎﺳﻢِ ﺍﻟﹾﻜﹸﻠﱢﻲ ،ﻭﻫﺬﹶﺍ ﻟﹶﺎ
ﻭﺟﻮﺩ ﻟﹶﻪ ﺇِﻟﱠﺎ ﻓِﻲ ﺍﻟﺬﱢﻫﻦِ ،ﻭﺃﹶﻣﺎ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ﻓﹶﻠﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻤﻌﻨﻰ ﺇِﻟﱠﺎ ﺟﺰﺋِﻴﺎ ﻣﺨﺘﺼﺎ ،ﻭﺫﹶﻟِﻚ
) (1ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ.65 :
21
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺑِﺤﺴﺐِ ﻣﺎ ﻳﻀﺎﻑ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﺈِﻥﹾ ﺃﹸﺿِﻴﻒ ﺇِﻟﹶﻰ ﺍﻟﺮﺏ ﻛﹶﺎﻥﹶ ﻣﺨﺘﺼﺎ ﺑِﻪِ ﻟﹶﺎ ﻳﺸﺎﺭِﻛﹸﻪ ﻓِﻴﻪِ ﺍﻟﹾﻌﺒﺪ ،ﻭﺇِﻥﹾ
ﺃﹸﺿِﻴﻒ ﺇِﻟﹶﻰ ﺍﻟﹾﻌﺒﺪِ ﻛﹶﺎﻥﹶ ﻣﺨﺘﺼﺎ ﺑِﻪِ ﻟﹶﺎ ﻳﺸﺎﺭِﻛﹸﻪ ﻓِﻴﻪِ ﺍﻟﺮﺏ.
¼ã&©! `ä3tƒ öNs9ur ﻭﺃﹶﻣﺎ ﺍﻟﹾﻜﹸﻒﺀُ ﻓﹶﻬﻮ ﺍﻟﹾﻤﻜﹶﺎﻓِﺊﹸ ﺍﻟﹾﻤﺴﺎﻭِﻱ ،ﻭﻗﹶﺪ ﺩﻝﱠ ﻋﻠﹶﻰ ﻧﻔﹾﻴِﻪِ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
.(1) { ÇÍÈ 7‰ymr& #·qàÿà2
öNçFRr&ur #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù ﻭﺃﹶﻣﺎ ﺍﻟﻨﺪ ﻓﹶﻤﻌﻨﺎﻩ ﺍﻟﹾﻤﺴﺎﻭِﻱ ﺍﻟﹾﻤﻨﺎﻭِﺉ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
?.(2) { ÇËËÈ šcqßJn=÷ès
ﻻ ﳚﻮﺯ ﻗﻴﺎﺱ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﲞﻠﻘﻪ
ﻭﻟﹶﺎ ﻳﻘﹶﺎﺱ ﺑِﺨﻠﹾﻘِﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻟﹶﺎ ﻳﻘﹶﺎﺱ ﺑِﺨﻠﹾﻘِﻪِ( ﻓﹶﺎﻟﹾﻤﻘﹾﺼﻮﺩ ﺑِﻪِ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺠﻮﺯ ﺍﺳﺘِﻌﻤﺎﻝﹸ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻗﹾﻴِﺴﺔِ ﺍﻟﱠﺘِﻲ
ﺗﻘﹾﺘﻀِﻲ ﺍﻟﹾﻤﻤﺎﹶﺛﻠﹶﺔﹶ ﻭﺍﻟﹾﻤﺴﺎﻭﺍﺓﹶ ﺑﻴﻦ ﺍﻟﹾﻤﻘِﻴﺲِ ﻭﺍﻟﹾﻤﻘِﻴﺲِ ﻋﻠﹶﻴﻪِ ﻓِﻲ ﺍﻟﺸﺌﹸﻮﻥِ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ.
ﻭﺫﹶﻟِﻚ ﻣِﺜﹾﻞﹸ ﻗِﻴﺎﺱِ ﺍﻟﺘﻤﺜِﻴﻞِ ﺍﻟﱠﺬِﻱ ﻳﻌﺮﻓﹸﻪ ﻋﻠﹶﻤﺎﺀُ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﺑِﺄﹶﻧﻪ ﺇِﻟﹾﺤﺎﻕ ﻓﹶﺮﻉٍ ﺑِﺄﹶﺻﻞٍ ﻓِﻲ ﺣﻜﹾﻢِ
ﺍﻟﹾﺠﺎﻣِﻊِ ،ﻛﹶِﺈﻟﹾﺤﺎﻕِ ﺍﻟﻨﺒِﻴﺬِ ﺑِﺎﻟﹾﺨﻤﺮِ ﻓِﻲ ﺍﻟﹾﺤﺮﻣﺔِ ﻟِﺎﺷﺘِﺮﺍﻛِﻬِﻤﺎ ﻓِﻲ ﻋِﻠﱠﺔِ ﺍﻟﹾﺤﻜﹾﻢِ ،ﻭﻫِﻲ ﺍﻟﹾﺈِﺳﻜﹶﺎﺭ.
ﻓﹶﻘِﻴﺎﺱ ﺍﻟﺘﻤﺜِﻴﻞِ ﻣﺒﻨِﻲ ﻋﻠﹶﻰ ﻭﺟﻮﺩِ ﻣﻤﺎﹶﺛﻠﹶﺔٍ ﺑﻴﻦ ﺍﻟﹾﻔﹶﺮﻉِ ﻭﺍﻟﹾﺄﹶﺻﻞِ ،ﻭﺍﻟﻠﱠﻪ U ﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻤﺜﱠﻞﹶ
ﺑِﺸﻲﺀٍ ﻣِﻦ ﺧﻠﹾﻘِﻪِ.
ﺸﻤﻮﻝِ ﺍﻟﹾﻤﻌﺮﻭﻑِ ﻋِﻨﺪ ﺍﻟﹾﻤﻨﺎﻃِﻘﹶﺔِ ﺑِﺄﹶﻧﻪ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝﹸ ﺑِﻜﹸﻠﱢﻲ ﻋﻠﹶﻰ ﺟﺰﺋِﻲ ﺑِﻮﺍﺳِﻄﹶﺔِ
ﻭﻣِﺜﹾﻞﹸ ﻗِﻴﺎﺱِ ﺍﻟ
ﺍﻧﺪِﺭﺍﺝِ ﺫﹶﻟِﻚ ﺍﻟﹾﺠﺰﺋِﻲ ﻣﻊ ﻏﹶﻴﺮِﻩِ ﺗﺤﺖ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹸﻠﱢﻲ.
ﻓﹶﻬﺬﹶﺍ ﺍﻟﹾﻘِﻴﺎﺱ ﻣﺒﻨِﻲ ﻋﻠﹶﻰ ﺍﺳﺘِﻮﺍﺀِ ﺍﻟﹾﺄﹶﻓﹾﺮﺍﺩِ ﺍﻟﹾﻤﻨﺪﺭِﺟﺔِ ﺗﺤﺖ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹸﻠﱢﻲ ،ﻭﻟِﺬﹶﻟِﻚ ﻳﺤﻜﹶﻢ ﻋﻠﹶﻰ
ﻛﹸﻞﱟ ﻣِﻨﻬﺎ ﺑِﻤﺎ ﺣﻜِﻢ ﺑِﻪِ ﻋﻠﹶﻴﻪِ.
ﻭﻣﻌﻠﹸﻮﻡ ﺃﹶﻧﻪ ﻟﹶﺎ ﻣﺴﺎﻭﺍﺓﹶ ﺑﻴﻦ ﺍﻟﻠﱠﻪِ Uﻭﺑﻴﻦ ﺷﻲﺀٍ ﻣِﻦ ﺧﻠﹾﻘِﻪِ.
) (1ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ.4 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.22 :
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺇِﻧﻤﺎ ﻳﺴﺘﻌﻤﻞﹸ ﻓِﻲ ﺣﻘﱢﻪِ ﺗﻌﺎﻟﹶﻰ ﻗِﻴﺎﺱ ﺍﻟﹾﺄﹶﻭﻟﹶﻰ ،ﻭﻣﻀﻤﻮﻧﻪ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻛﹶﻤﺎﻝٍ ﹶﺛﺒﺖ ﻟِﻠﹾﻤﺨﻠﹸﻮﻕِ
ﻭﺃﹶﻣﻜﹶﻦ ﺃﹶﻥﹾ ﻳﺘﺼِﻒ ﺑِﻪِ ﺍﻟﹾﺨﺎﻟِﻖ؛ ﻓﹶﺎﻟﹾﺨﺎﻟِﻖ ﺃﹶﻭﻟﹶﻰ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻭﻛﹸﻞﱠ ﻧﻘﹾﺺٍ ﺗﻨﺰﻩ ﻋﻨﻪ
ﺍﻟﹾﻤﺨﻠﹸﻮﻕ؛ ﻓﹶﺎﻟﹾﺨﺎﻟِﻖ ﺃﹶﺣﻖ ﺑِﺎﻟﺘﻨﺰﻩِ ﻋﻨﻪ.
ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﺎﻋِﺪﺓﹸ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺍﻟﱠﺘِﻲ ﺗﻘﹸﻮﻝﹸ :ﺇِﻧﻪ ﺇِﺫﹶﺍ ﻗﹶﺪﺭ ﺍﺛﹾﻨﺎﻥِ :ﺃﹶﺣﺪﻫﻤﺎ ﻣﻮﺻﻮﻑ ﺑِﺼِﻔﹶﺔِ ﻛﹶﻤﺎﻝٍ،
ﻭﺍﻟﹾﺂﺧﺮ ﻳﻤﺘﻨِﻊ ﻋﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﺘﺼِﻒ ﺑِﺘِﻠﹾﻚ ﺍﻟﺼﻔﹶﺔِ؛ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺄﹶﻭﻝﹸ ﺃﹶﻛﹾﻤﻞﹶ ﻣِﻦ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻓﹶﻴﺠﺐ ﺇِﺛﹾﺒﺎﺕ
ﻣِﺜﹾﻞِ ﺗِﻠﹾﻚ ﺍﻟﺼﻔﹶﺔِ ﻟِﻠﱠﻪِ ﻣﺎ ﺩﺍﻡ ﻭﺟﻮﺩﻫﺎ ﻛﹶﻤﺎﻟﹰﺎ ﻭﻋﺪﻣﻬﺎ ﻧﻘﹾﺼﺎ.
)ﻓﹶِﺈﻧﻪ ﺃﹶﻋﻠﹶﻢ ﺑِﻨﻔﹾﺴِﻪِ ﻭﺑِﻐﻴﺮِﻩِ ،ﻭﺃﹶﺻﺪﻕ ﻗِﻴﻠﹰﺎ ،ﻭﺃﹶﺣﺴﻦ ﺣﺪِﻳﺜﹰﺎ ﻣِﻦ ﺧﻠﹾﻘِﻪِ ،ﹸﺛﻢ ﺭﺳﻠﹸﻪ ﺻﺎﺩِﻗﹸﻮﻥﹶ
ﻣﺼﺪﻗﹸﻮﻥﹶ ﺑِﺨِﻠﹶﺎﻑِ ﺍﻟﱠﺬِﻳﻦ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹶﻴﻪِ ﻣﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ.
ﻗﹶﻮﻟﹸﻪ) :ﻓﹶِﺈﻧﻪ ﺃﹶﻋﻠﹶﻢ ﺑِﻨﻔﹾﺴِﻪِ ﻭﺑِﻐﻴﺮِﻩِ (..ﺇِﻟﹶﻰ ﻗﹶﻮﻟِﻪِ ..) :ﹸﺛﻢ ﺭﺳﻠﹸﻪ ﺻﺎﺩِﻗﹸﻮﻥﹶ ﻣﺼﺪﻭﻗﹸﻮﻥﹶ( ﺗﻌﻠِﻴﻞﹲ
ﻟِﺼِﺤﺔِ ﻣﺬﹾﻫﺐِ ﺍﻟﺴﻠﹶﻒِ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺠﻤِﻴﻊِ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﹾﻮﺍﺭِﺩﺓِ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ؛ ﻓﹶﺈِﻧﻪ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ
ﺍﻟﻠﱠﻪ U ﺃﹶﻋﻠﹶﻢ ﺑِﻨﻔﹾﺴِﻪِ ﻭﺑِ ﻐﻴﺮِﻩِ ،ﻭﻛﹶﺎﻥﹶ ﺃﹶﺻﺪﻕ ﻗﹶﻮﻟﹰﺎ ﻭﺃﹶﺣﺴﻦ ﺣﺪِﻳﺜﹰﺎ ،ﻭﻛﹶﺎﻥﹶ ﺭﺳﻠﹸﻪ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﻠﹶﺎﺓﹸ
ﻭﺍﻟﺴﻠﹶﺎﻡ ﺻﺎﺩِﻗِﲔ ﻓِﻲ ﻛﹸﻞﱢ ﻣﺎ ﻳﺨﺒِﺮﻭﻥﹶ ﺑِﻪِ ﻋﻨﻪ ،ﻣﻌﺼﻮﻣِﲔ ﻣِﻦ ﺍﻟﹾﻜﹶﺬِﺏِ ﻋﻠﹶﻴﻪِ ﻭﺍﻟﹾﺈِﺧﺒﺎﺭِ ﻋﻨﻪ ﺑِﻤﺎ
ﻳﺨﺎﻟِﻒ ﺍﻟﹾﻮﺍﻗِﻊ؛ ﻭﺟﺐ ﺍﻟﺘﻌﻮِﻳﻞﹸ ﺇِﺫﹰﺍ ﻓِﻲ ﺑﺎﺏِ ﺍﻟﺼﻔﹶﺎﺕِ ﻧﻔﹾﻴﺎ ﻭﺇِﹾﺛﺒﺎﺗﺎ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﻠﱠﻪ ﻭﻗﹶﺎﻟﹶﻪ
ﺭﺳﻮﻟﹸﻪ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺃﹶﻋﻠﹶﻢ ﺧﻠﹾﻘِﻪِ ﺑِﻪِ ،ﻭﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺘﺮﻙ ﺫﹶﻟِﻚ ﺇِﻟﹶﻰ ﻗﹶﻮﻝِ ﻣﻦ ﻳﻔﹾﺘﺮﻭﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻜﹶﺬِﺏ
ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹶﻴﻪِ ﻣﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ.
ﻭﺑﻴﺎﻥﹸ ﺫﹶﻟِﻚ ﺃﹶﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺇِﻧﻤﺎ ﺗﻘﹾﺼﺮ ﺩﻟﹶﺎﻟﹶﺘﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾﻤﺮﺍﺩﺓِ ﻣِﻨﻪ ﻟِﺄﹶﺣﺪِ ﺛﹶﻠﹶﺎﺛﹶﺔِ ﺃﹶﺳﺒﺎﺏٍ:
ﺇِﻣﺎ ﻟِﺠﻬﻞِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻭﻋﺪﻡِ ﻋِﻠﹾﻤِﻪِ ﺑِﻤﺎ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻪِ ،ﻭﺇِﻣﺎ ﻟِﻌﺪﻡِ ﻓﹶﺼﺎﺣﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﺒﻴﺎﻥِ ،ﻭﺇِﻣﺎ
ﻟﹶﻜﹶﺬِﺑِﻪِ ﻭﻏِﺸﻪِ ﻭﺗﺪﻟِﻴﺴِﻪِ ،ﻭﻧﺼﻮﺹ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺑﺮِﻳﺌﹶﺔﹲ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﻣِﻦ ﻛﹸﻞﱢ
ﻭﺟﻪٍ ،ﻓﹶﻜﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠﹶﺎﻡ ﺭﺳﻮﻟِﻪِ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟﹾﻮﺿﻮﺡِ ﻭﺍﻟﹾﺒﻴﺎﻥِ؛ ﻛﹶﻤﺎ ﺃﹶﻧﻪ ﺍﻟﹾﻤﺜﹶﻞﹸ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﻓِﻲ ﺍﻟﺼﺪﻕِ
ﻭﺍﻟﹾﻤﻄﹶﺎﺑﻘﹶﺔِ ﻟِﻠﹾﻮﺍﻗِﻊِ؛ ﻟِﺼﺪﻭﺭِﻩِ ﻋﻦ ﻛﹶﻤﺎﻝِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺎﻟﻨﺴﺐِ ﺍﻟﹾﺨﺎﺭِﺟِﻴﺔِ ،ﻭﻫﻮ ﻛﹶﺬﹶﻟِﻚ ﺻﺎﺩِﺭ ﻋﻦ
ﺗﻤﺎﻡِ ﺍﻟﻨﺼﺢِ ،ﻭﺍﻟﺸﻔﹶﻘﹶﺔِ ،ﻭﺍﻟﹾﺤِﺮﺹِ ﻋﻠﹶﻰ ﻫِﺪﺍﻳﺔِ ﺍﻟﹾﺨﻠﹾﻖِ ﻭﺇِﺭﺷﺎﺩِﻫِﻢ.
ﻓﹶﻘﹶﺪِ ﺍﺟﺘﻤﻌﺖ ﻟﹶﻪ ﺍﻟﹾﺄﹸﻣﻮﺭ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔﹸ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﻋﻨﺎﺻِﺮ ﺍﻟﺪﻟﹶﺎﻟﹶﺔِ ﻭﺍﻟﹾِﺈﻓﹾﻬﺎﻡِ ﻋﻠﹶﻰ ﺃﹶﻛﹾﻤﻞِ ﻭﺟﻪٍ.
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓﹶﺎﻟﺮﺳﻮﻝﹸ rﺃﹶﻋﻠﹶﻢ ﺍﻟﹾﺨﻠﹾﻖِ ﺑِﻤﺎ ﻳﺮِﻳﺪ ﺇِﺧﺒﺎﺭﻫﻢ ﺑِﻪِ ،ﻭﻫﻮ ﺃﹶﻗﹾﺪﺭﻫﻢ ﻋﻠﹶﻰ ﺑﻴﺎﻥِ ﺫﹶﻟِﻚ
ﻭﺍﻟﹾﺈِﻓﹾﺼﺎﺡِ ﻋﻨﻪ ،ﻭﻫﻮ ﺃﹶﺣﺮﺻﻬﻢ ﻋﻠﹶﻰ ﻫِﺪﺍﻳﺔِ ﺍﻟﹾﺨﻠﹾﻖِ ،ﻭﺃﹶﺷﺪﻫﻢ ﺇِﺭﺍﺩﺓﹰ ﻟِﺬﹶﻟِﻚ ،ﻓﹶﻠﹶﺎ ﻳﻤﻜِﻦ ﺃﹶﻥﹾ ﻳﻘﹶﻊ
ﻓِﻲ ﻛﹶﻠﹶﺎﻣِﻪِ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﻨﻘﹾﺺِ ﻭﺍﻟﹾﻘﹸﺼﻮﺭِ؛ ﺑِﺨِﻠﹶﺎﻑِ ﻛﹶﻠﹶﺎﻡِ ﻏﹶﻴﺮِﻩِ؛ ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﻳﺨﻠﹸﻮ ﻣِﻦ ﻧﻘﹾﺺٍ ﻓِﻲ ﺃﹶﺣﺪِ
ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺃﹶﻭ ﺟﻤِﻴﻌِﻬﺎ ،ﻓﻠﹶﺎ ﻳﺼِﺢ ﺃﹶﻥﹾ ﻳﻌﺪﻝﹶ ﺑِﻜﹶﻠﹶﺎﻣِﻪِ ﻛﹶﻠﹶﺎﻡ ﻏﹶﻴﺮِﻩِ ﻓﹶﻀﻠﹰﺎ ﻋﻦ ﺃﹶﻥﹾ ﻳﻌﺪﻝﹶ ﻋﻨﻪ ﺇِﻟﹶﻰ
ﻛﹶﻠﹶﺎﻡِ ﹶﻏﻴﺮِﻩِ؛ ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻫﻮ ﻏﹶﺎﻳﺔﹸ ﺍﻟﻀﻠﹶﺎﻝِ ،ﻭﻣﻨﺘﻬﻰ ﺍﻟﹾﺨِﺬﹾﻟﹶﺎﻥِ.
™šúüÎ=y™ö•ßJø9$# ’n?tã íN»n=y™ur ÇÊÑÉÈ šcqàÿÅÁtƒ $¬Hxå Ío¨“Ïèø9$# Éb>u‘ y7În/u‘ z`»ysö6ß )ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ} :
،(1) { ÇÊÑËÈﻓﹶﺴﺒﺢ ﻧﻔﹾﺴﻪ ﻋﻤﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺍﻟﹾﻤﺨﺎﻟِﻔﹸﻮﻥﹶ šúüÏJn=»yèø9$# Éb>u‘ ¬! ߉ôJptø:$#ur ÇÊÑÊÈ
ﻟِﻠﺮﺳﻞِ ،ﻭﺳﻠﱠﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺮﺳﻠِﲔ؛ ﻟِﺴﻠﹶﺎﻣﺔِ ﻣﺎ ﻗﹶﺎﻟﹸﻮﻩ ﻣِﻦ ﺍﻟﻨﻘﹾﺺِ ﻭﺍﻟﹾﻌﻴﺐِ.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ..ﺇِﻟﹶﺦ (ﺗﻌﻠِﻴﻞﹲ ﻟِﻤﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﻛﹶﻮﻥِ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠﹶﺎﻡِ ﺭﺳﻮﻟِﻪِ ﺃﹶﻛﹾﻤﻞﹶ
ﺻِﺪﻗﹰﺎ ،ﻭﺃﹶﺗﻢ ﺑﻴﺎﻧﺎ ﻭﻧﺼﺤﺎ ،ﻭﺃﹶﺑﻌﺪ ﻋﻦِ ﺍﻟﹾﻌﻴﻮﺏِ ﻭﺍﻟﹾﺂﻓﹶﺎﺕِ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﻛﹸﻞﱢ ﺃﹶﺣﺪٍ.
ﻭ) ﺳﺒﺤﺎﻥﹶ( ﺍﺳﻢ ﻣﺼﺪﺭٍ ﻣِﻦ ﺍﻟﺘﺴﺒِﻴﺢِ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﺍﻟﺘﻨﺰِﻳﻪ ﻭﺍﻟﹾﺈِﺑﻌﺎﺩ ﻋﻦِ ﺍﻟﺴﻮﺀِ ،ﻭﺃﹶﺻﻠﹸﻪ ﻣِﻦ
ﺍﻟﺴﺒﺢِ ،ﺍﻟﱠﺬِﻱ ﻫﻮ ﺍﻟﺴﺮﻋﺔﹸ ﻭﺍﻟِﺎﻧِ ﻄﻠﹶﺎﻕ ﻭﺍﻟﹾﺈِﺑﻌﺎﺩ ،ﻭﻣِﻨﻪ ﻓﹶﺮﺱ ﺳﺒﻮﺡ؛ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﺷﺪِﻳﺪﺓﹶ ﺍﻟﹾﻌﺪﻭِ.
ﻭﺇِﺿﺎﻓﹶﺔﹸ ﺍﻟﺮﺏ ﺇِﻟﹶﻰ ﺍﻟﹾﻌِﺰﺓِ ﻣِﻦ ﺇِﺿﺎﻓﹶﺔِ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﺇِﻟﹶﻰ ﺻِﻔﹶﺘِﻪِ ،ﻭﻫﻮ ﺑﺪﻝﹲ ﻣِﻦ ﺍﻟﺮﺏ ﻗﹶﺒﻠﹶﻪ.
ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻳﻨﺰﻩ ﻧﻔﹾﺴﻪ ﻋﻤﺎ ﻳﻨﺴﺒﻪ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﻤﺸﺮِﻛﹸﻮﻥﹶ ﻣِﻦ ﺍﺗﺨﺎﺫِ ﺍﻟﺼﺎﺣِﺒﺔِ ﻭﺍﻟﹾﻮﻟﹶﺪِ ،ﻭﻋﻦ
ﻛﹸﻞﱢ ﻧﻘﹾﺺٍ ﻭﻋﻴﺐٍ ،ﹸﺛﻢ ﻳﺴﻠﱢﻢ ﻋﻠﹶﻰ ﺭﺳﻠِﻪِ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ ﺑﻌﺪ ﺫﹶﻟِﻚ؛ ﻟِﻠﹾﺈِﺷﺎﺭﺓِ ﺇِﻟﹶﻰ ﺃﹶﻧﻪ
ﻛﹶﻤﺎ ﻳﺠِﺐ ﺗﻨﺰِﻳﻪ ﺍﻟﻠﱠﻪِ Uﻭﺇِﺑﻌﺎﺩﻩ ﻋﻦ ﻛﹸﻞﱢ ﺷﺎِﺋﺒﺔِ ﻧﻘﹾﺺٍ ﻭﻋﻴﺐٍ ،ﻓﹶﻴﺠِﺐ ﺍﻋﺘِﻘﹶﺎﺩ ﺳﻠﹶﺎﻣﺔِ ﺍﻟﺮﺳﻞِ
ﻓِﻲ ﺃﹶﻗﹾﻮﺍﻟِﻬِﻢ ﻭﺃﹶﻓﹾﻌﺎﻟِﻬِﻢ ﻣِﻦ ﻛﹸﻞﱢ ﻋﻴﺐٍ ﻛﹶﺬﹶﻟِﻚ ،ﻓﹶﻠﹶﺎ ﻳﻜﹾﺬِﺑﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻭﻟﹶﺎ ﻳﺸﺮِﻛﹸﻮﻥﹶ ﺑِﻪِ ،ﻭﻟﹶﺎ
ﻳﻐﺸﻮﻥﹶ ﺃﹸﻣﻤﻬﻢ ،ﻭﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺇِﻟﱠﺎ ﺍﻟﹾﺤﻖ.
ﻗﹶﻮﻟﹸﻪ) :ﻭﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ (ﹶﺛﻨﺎﺀٌ ﻣِﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺑِﻤﺎ ﻟﹶﻪ ﻣِﻦ ﻧﻌﻮﺕِ
ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﺃﹶﻭﺻﺎﻑِ ﺍﻟﹾﺠﻠﹶﺎﻝِ ،ﻭﺣﻤِﻴﺪِ ﺍﻟﹾﻔِﻌﺎﻝِ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺍﻟﹾﺤﻤﺪِ ،ﻓﹶﺄﹶﻏﹾﻨﻰ
ﻋﻦ ﺇِﻋﺎﺩﺗِﻪِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺁﻳﺔ .182 : 180
24
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
)ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻗﹶﺪ ﺟﻤﻊ ﻓِﻴﻤﺎ ﻭﺻﻒ ﻭﺳﻤﻰ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﺑﻴﻦ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ.
ﻟﹶﻤﺎ ﺑﻴﻦ ﻓِﻴﻤﺎ ﺳﺒﻖ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﺼِﻔﹸﻮﻥﹶ ﺍﻟﻠﱠﻪ U ﺑِﻤﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ،ﻭﺑِﻤﺎ
ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺭﺳﻮﻟﹸﻪ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺫﹶﻟِﻚ ﻛﹸﻠﱡﻪ ﺇِﹾﺛﺒﺎﺗﺎ ﻭﻟﹶﺎ ﻛﹸﻠﱡﻪ ﻧﻔﹾﻴﺎ؛ ﻧﺒﻪ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺑِﻘﹶﻮﻟِﻪِ) :ﻭﻫﻮ
ﺳﺒﺤﺎﻧﻪ ﻗﹶﺪ ﺟﻤﻊ ..ﺇِﻟﹶﺦ.(
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻛﹸﻠﺎ ﻣِﻦ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﹾﺈِﹾﺛﺒﺎﺕِ ﻓِﻲ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﻭﺍﻟﺼﻔﹶﺎﺕِ ﻣﺠﻤﻞﹲ ﻭﻣﻔﹶﺼﻞﹲ.
ﺃﹶﻣﺎ ﺍﻟﹾﺈِﺟﻤﺎﻝﹸ ﻓِﻲ ﺍﻟﻨﻔﹾﻲِ؛ ﻓﹶﻬﻮ ﺃﹶﻥﹾ ﻳﻨﻔﹶﻰ ﻋﻦِ ﺍﻟﻠﱠﻪِ Uﻛﹸﻞﱡ ﻣﺎ ﻳﻀﺎﺩ ﻛﹶﻤﺎﻟﹶﻪ ﻣِﻦ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﹾﻌﻴﻮﺏِ
$wŠÏJy™ ¼çms9 ÞOn=÷ès? ö@yd ﻭﺍﻟﻨﻘﹶﺎﺋِﺺِ ،ﻣِﺜﹾﻞﹸ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} ،(1) { ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 } :
.(3) { ÇÒÊÈ šcqàÿÅÁtƒ $£Jtã «!$# z`»ysö6ß™ } ،(2) { ÇÏÎÈ
ﻭﺃﹶﻣﺎ ﺍﻟﺘﻔﹾﺼِﻴﻞﹸ ﻓِﻲ ﺍﻟﻨﻔﹾﻲِ؛ ﻓﹶﻬﻮ ﺃﹶﻥﹾ ﻳﻨﺰﻩ ﺍﻟﻠﱠﻪ ﻋﻦ ﻛﹸﻞﱢ ﻭﺍﺣِﺪٍ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﻌﻴﻮﺏِ ﻭﺍﻟﻨﻘﹶﺎﺋِﺺِ
ﺸﺮِﻳﻚِ ،ﻭﺍﻟﺼﺎﺣِﺒﺔِ ،ﻭﺍﻟﻨﺪ ،ﻭﺍﻟﻀﺪ ،ﻭﺍﻟﹾﺠﻬﻞِ،
ﺑِﺨﺼﻮﺻِﻪِ ،ﻓﹶﻴﻨﺰﻩ ﻋﻦِ ﺍﻟﹾﻮﺍﻟِﺪِ ،ﻭﺍﻟﹾﻮﻟﹶﺪِ ،ﻭﺍﻟ
ﻭﺍﻟﹾﻌﺠﺰِ ،ﻭﺍﻟﻀﻠﹶﺎﻝِ ،ﻭﺍﻟﻨﺴﻴﺎﻥِ ،ﻭﺍﻟﺴﻨﺔِ ،ﻭﺍﻟﻨﻮﻡِ ،ﻭﺍﻟﹾﻌﺒﺚِ ،ﻭﺍﻟﹾﺒﺎﻃِﻞِ ..ﺇِﻟﹶﺦ.
ﻭﻟﹶﻜِﻦ ﻟﹶﻴﺲ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﺴﻨﺔِ ﻧﻔﹾﻲ ﻣﺤﺾ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻨﻔﹾﻲ ﺍﻟﺼﺮﻑ ﻟﹶﺎ ﻣﺪﺡ ﻓِﻴﻪِ،
ﻭﺇِﻧﻤﺎ ﻳﺮﺍﺩ ﺑِﻜﹸﻞﱢ ﻧﻔﹾﻲٍ ﻓِﻴﻬِﻤﺎ ﺇِﹾﺛﺒﺎﺕ ﻣﺎ ﻳﻀﺎﺩﻩ ﻣِﻦ ﺍﻟﹾﻜﹶﻤﺎﻝِ :ﻓﹶﻨﻔﹾﻲ ﺍﻟﺸﺮِﻳﻚِ ﻭﺍﻟﻨﺪ؛ ﻟِﺈِﺛﹾﺒﺎﺕِ
ﻛﹶﻤﺎﻝِ ﻋ ﹶﻈﻤﺘِﻪِ ﻭﺗﻔﹶﺮﺩِﻩِ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﻧﻔﹾﻲ ﺍﻟﹾﻌﺠﺰِ؛ ﻟِﺈِﺛﹾﺒﺎﺕِ ﻛﹶﻤﺎﻝِ ﻗﹸﺪﺭﺗِﻪِ ،ﻭﻧﻔﹾﻲ ﺍﻟﹾﺠﻬﻞِ؛
ﻟِﺈِﹾﺛﺒﺎﺕِ ﺳﻌﺔِ ﻋِﻠﹾﻤِﻪِ ﻭﺇِﺣﺎ ﹶﻃﺘِﻪِ ،ﻭﻧﻔﹾﻲ ﺍﻟ ﱡﻈﻠﹾﻢِ؛ ﻟِﺈِﹾﺛﺒﺎﺕِ ﻛﹶﻤﺎﻝِ ﻋﺪﻟِﻪِ ،ﻭﻧﻔﹾﻲ ﺍﻟﹾﻌﺒﺚِ؛ ﻟِﺈِﺛﹾﺒﺎﺕِ ﻛﹶﻤﺎﻝِ
ﺣِﻜﹾﻤﺘِﻪِ ،ﻭﻧﻔﹾﻲ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﻨﻮﻡِ ﻭﺍﻟﹾﻤﻮﺕِ؛ ﻟِﺈِﺛﹾﺒﺎﺕِ ﻛﹶﻤﺎﻝِ ﺣﻴﺎﺗِﻪِ ﻭﻗﹶﻴﻮﻣِﻴﺘِﻪِ ..ﻭﻫﻜﹶﺬﹶﺍ.
ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻨﻔﹾﻲ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺇِﻧﻤﺎ ﻳﺄﹾﺗِﻲ ﻣﺠﻤﻠﹰﺎ ﻓِﻲ ﺃﹶﻛﹾﺜﹶﺮِ ﺃﹶﺣﻮﺍﻟِﻪِ؛ ﺑِﺨِﻠﹶﺎﻑِ
ﺍﻟﹾﺈِﹾﺛﺒﺎﺕِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﺘﻔﹾﺼِﻴﻞﹶ ﻓِﻴﻪِ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺍﻟﹾِﺈﺟﻤﺎﻝِ؛ ﻟِﺄﹶﻧﻪ ﻣﻘﹾﺼﻮﺩ ﻟِﺬﹶﺍﺗِﻪِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.11 :
) (2ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ.65 :
) (3ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ.91 :
25
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺈِﺟﻤﺎﻝﹸ ﻓِﻲ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ؛ ﻓﹶﻤِﺜﹾﻞﹸ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ ،ﻭﺍﻟﹾﺤﻤﺪِ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ،
Å_Uu‘ ¬! ߉ôJysø9$# ﻭﺍﻟﹾﻤﺠﺪِ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ؛ ﻛﹶﻤﺎ ﻳﺸِﲑ ﺇِﻟﹶﻴﻪِ ﻣِﺜﹾﻞﹸ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
.(2) { 4 4’n?ôãF{$# ã@sVyJø9$# ¬!ur } ،(1) { ÇËÈ šúüÏJn=»yèø9$#
ﻭﺃﹶﻣﺎ ﺍﻟﺘﻔﹾﺼِﻴﻞﹸ ﻓِﻲ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ؛ ﻓﹶﻬﻮ ﻣﺘﻨﺎﻭِﻝﹲ ﻟِﻜﹸﻞﱢ ﺍﺳﻢٍ ﺃﹶﻭ ﺻِﻔﹶﺔٍ ﻭﺭﺩﺕ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﻫﻮ
ﻣِﻦ ﺍﻟﹾﻜﹶﺜﹾﺮﺓِ ﺑِﺤﻴﺚﹸ ﻟﹶﺎ ﻳﻤﻜِﻦ ﻟِﺄﹶﺣﺪٍ ﺃﹶﻥﹾ ﻳﺤﺼِﻴﻪ؛ ﻓﹶﺈِﻥﱠ ﻣِﻨﻬﺎ ﻣﺎ ﺍﺧﺘﺺ ﺍﻟﻠﱠﻪ U ﺑِﻌِﻠﹾﻤِﻪِ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ
ﻋﻠﹶﻴﻪِ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ } :ﺳﺒﺤﺎﻧﻚ ﻟﹶﺎ ﻧﺤﺼِﻲ ﹶﺛﻨﺎﺀً ﻋﻠﹶﻴﻚ ﺃﹶﻧﺖ ﻛﹶﻤﺎ ﺃﹶﺛﹾﻨﻴﺖ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻚ.(3) {
ﻭﻓِﻲ ﺣﺪِﻳﺚِ ﺩﻋﺎﺀِ ﺍﻟﹾﻤﻜﹾﺮﻭﺏِ } :ﺃﹶﺳﺄﹶﻟﹸﻚ ﺑِﻜﹸﻞﱢ ﺍﺳﻢٍ ﻫﻮ ﻟﹶﻚ؛ ﺳﻤﻴﺖ ﺑِﻪِ ﻧﻔﹾﺴﻚ ،ﺃﹶﻭ
ﺃﹶﻧﺰﻟﹾﺘﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻚ ،ﺃﹶﻭ ﻋﻠﱠﻤﺘﻪ ﺃﹶﺣﺪﺍ ﻣِﻦ ﺧﻠﹾﻘِﻚ ﺃﹶﻭِ ﺍﺳﺘﺄﹾﺛﹶﺮﺕ ﺑِﻪِ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﹾﻐﻴﺐِ ﻋِﻨﺪﻙ.(4) {
)ﻓﹶﻠﹶﺎ ﻋﺪﻭﻝﹶ ﻟِﺄﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻋﻤﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﹾﻤﺮﺳﻠﹸﻮﻥﹶ؛ ﻓﹶﺈِﻧﻪ ﺍﻟﺼﺮﺍﻁﹸ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ،
ﺸﻬﺪﺍﺀِ ﻭﺍﻟﺼﺎﻟِﺤِﲔ.
ﺻِﺮﺍﻁﹸ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﻧﻌﻢ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﻣِﻦ ﺍﻟﻨﺒِﻴﲔ ﻭﺍﻟﺼﺪﻳﻘِﲔ ﻭﺍﻟ
ﻗﹶﻮﻟﹸﻪ) :ﻓﹶﻠﹶﺎ ﻋﺪﻭﻝﹶ ..ﺇﱁ(؛ ﻫﺬﹶﺍ ﻣﺘﺮﺗﺐ ﻋﻠﹶﻰ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺑﻴﺎﻥِ ﺃﹶﻥﱠ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﺮﺳﻞﹸ
ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ ﻫﻮ ﺍﻟﹾﺤﻖ ﺍﻟﱠﺬِﻱ ﻳﺠِﺐ ﺍﺗﺒﺎﻋﻪ ،ﻭﻟﹶﺎ ﻳﺼِﺢ ﺍﻟﹾﻌﺪﻭﻝﹸ ﻋﻨﻪ ،ﻭﻗﹶﺪ ﻋﻠﱢﻞﹶ ﺑِﺄﹶﻧﻪ
ﺍﻟﺼﺮﺍﻁﹸ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ ،ﻳﻌﻨِﻲ ﺍﻟﻄﱠﺮِﻳﻖ ﺍﻟﺴﻮِﻱ ﺍﻟﹾﻘﹶﺎﺻِﺪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻋِﻮﺝ ﻓِﻴﻪِ ﻭﻟﹶﺎ ﺍﻧﺤِﺮﺍﻑ.
ﻭﺍﻟﺼﺮﺍﻁﹸ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﻭﺍﺣِﺪﺍ؛ ﻣﻦ ﺯﺍﻍﹶ ﻋﻨﻪ ﺃﹶﻭِ ﺍﻧﺤﺮﻑ ﻭﻗﹶﻊ ﻓِﻲ ﹶﻃﺮِﻳﻖٍ ﻣِﻦ
Ÿwur ( çnqãèÎ7¨?$$sù $VJŠÉ)tGó¡ãB ‘ÏÛºuŽÅÀ #x‹»yd ¨br&ur ﻃﹸﺮﻕِ ﺍﻟﻀﻠﹶﺎﻝِ ﻭﺍﻟﹾﺠﻮﺭِ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
?.(5) { 4 ¾Ï&Î#‹Î7y™ `tã öNä3Î/ s-§•xÿtGsù Ÿ@ç6•¡9$# (#qãèÎ7-Fs
) (1ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ.2 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ.60 :
) (3ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ ) ، (486ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (3493ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ ) ، (1130ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )(879
،ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ ) ، (3841ﺃﲪﺪ ) ، (58/6ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ).(497
) (4ﺃﲪﺪ ).(391/1
) (5ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.153 :
26
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﺼﺮﺍﻁﹸ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ ﻫﻮ ﻃﹶﺮِﻳﻖ ﺍﻟﹾﺄﹸﻣﺔِ ﺍﻟﹾﻮﺳﻂﹸ ،ﺍﻟﹾﻮﺍﻗِﻊ ﺑﻴﻦ ﹶﻃﺮﻓﹶﻲِ ﺍﻟﹾِﺈﻓﹾﺮﺍﻁِ ﻭﺍﻟﺘﻔﹾﺮِﻳﻂِ ،ﻭﻟِﻬﺬﹶﺍ
ﺃﹶﻣﺮﻧﺎ ﺍﻟﻠﱠﻪ U ﻭﻋﻠﱠﻤﻨﺎ ﺃﹶﻥﹾ ﻧﺴﺄﹶﻟﹶﻪ ﺃﹶﻥﹾ ﻳﻬﺪِﻳﻨﺎ ﻫﺬﹶﺍ ﺍﻟﺼﺮﺍﻁﹶ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ ﻓِﻲ ﻛﹸﻞﱢ ﺭﻛﹾﻌﺔٍ ﻣِﻦ ﺍﻟﺼﻠﹶﺎﺓِ؛
ﺃﹶﻱ :ﻳﻠﹾﻬِﻤﻨﺎ ﻭﻳﻮﻓﱢﻘﹶﻨﺎ ﻟِﺴﻠﹸﻮﻛِﻪِ ﻭﺍﺗﺒﺎﻋِﻪِ ،ﻓﹶِﺈﻧﻪ ﺻِﺮﺍﻁﹸ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﻧﻌﻢ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﻣِﻦ ﺍﻟﻨﺒِﻴﲔ
ﺸﻬﺪﺍﺀِ ﻭﺍﻟﺼﺎﻟِﺤِﲔ ﻭﺣﺴﻦ ﺃﹸﻭﻟﹶﺌِﻚ ﺭﻓِﻴﻘﹰﺎ.
ﻭﺍﻟﺼﺪﻳﻘِﲔ ﻭﺍﻟ
ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺗﻀﻤﻨﺖ ﺻﻔﺎﺕ ﺍﷲ ﻭﻫﻲ ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ
ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﻣﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ ﺍﻟﱠﺘِﻲ ﺗﻌﺪِﻝﹸ ﺛﹸﻠﹸﺚﹶ
öNs9ur ÇÌÈ ô‰s9qムöNs9ur ô$Î#tƒ öNs9 ÇËÈ ß‰yJ¢Á9$# ª!$# ÇÊÈ î‰ymr& ª!$# uqèd ö@è% ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﺣﻴﺚﹸ ﻳﻘﹸﻮﻝﹸ} :
.(1) { ÇÍÈ 7‰ymr& #·qàÿà2 ¼ã&©! `ä3tƒ
ﻗﹶﻮﻟﹸﻪ) :ﻭﻗﹶﺪ ﺩﺧﻞﹶ ..ﺇﱁ( ﺷﺮﻭﻉ ﻓِﻲ ﺇِﻳﺮﺍﺩِ ﺍﻟﻨﺼﻮﺹِ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺍﻟﹾﻤﺘﻀﻤﻨﺔِ ﻟِﻤﺎ
ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﻭﺍﻟﺼﻔﹶﺎﺕِ ﻓِﻲ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﹾﺈِﹾﺛﺒﺎﺕِ.
ﺸﺘﻤِﻞﹾ ﻋﻠﹶﻴﻪِ ﹶﻏﻴﺮﻫﺎ،
ﻭﺍﺑﺘﺪﺃﹶ ﺑِﺘِﻠﹾﻚ ﺍﻟﺴﻮﺭﺓِ ﺍﻟﹾﻌﻈِﻴﻤﺔِ؛ ﻟِﺄﹶﻧﻬﺎ ﺍﺷﺘﻤﻠﹶﺖ ﻣِﻦ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﻣﺎ ﻟﹶﻢ ﻳ
ﻭﻟِﻬﺬﹶﺍ ﺳﻤﻴﺖ ﺳﻮﺭﺓﹶ ﺍﻟﹾِﺈﺧﻠﹶﺎﺹِ؛ ﻟِﺘﺠﺮِﻳﺪِﻫﺎ ﺍﻟﺘﻮﺣِﻴﺪ ﻣِﻦ ﺷﻮﺍﺋِﺐِ ﺍﻟﺸﺮﻙِ ﻭﺍﻟﹾﻮﹶﺛﻨِﻴﺔِ.
ﺸﺮِﻛِﲔ
ﺭﻭﻯ ﺍﻟﹾﺈِﻣﺎﻡ ﺃﹶﺣﻤﺪ ﻓِﻲ )ﻣﺴﻨﺪِﻩِ( ﻋﻦ ﺃﹸﺑﻲ ﺑﻦِ ﻛﹶﻌﺐٍ tﻓِﻲ ﺳﺒﺐِ ﻧﺰﻭﻟِﻬﺎ :ﺃﹶﻥﱠ ﺍﻟﹾﻤ
ª!$# ÇÊÈ î‰ymr& ª!$# uqèd ö@è% ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﻣﺤﻤﺪ ،ﺍﻧﺴﺐ ﻟﹶﻨﺎ ﺭﺑﻚ .ﻓﹶﺄﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ} :
(2) { ÇËÈ ß‰yJ¢Á9$#ﺇِﻟﹶﺦِ ﺍﻟﺴﻮﺭﺓِ.
ﻭﻗﹶﺪ ﹶﺛﺒﺖ ﻓِﻲ ﺍﻟﺼﺤِﻴﺢِ ﺃﹶﻧﻬﺎ ﺗﻌﺪِﻝﹸ ﺛﹸﻠﹸﺚﹶ ﺍﻟﹾﻘﹸﺮﺁﻥِ.
ﻭﻗﹶﺪِ ﺍﺧﺘﻠﹶﻒ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻓِﻲ ﺗﺄﹾﻭِﻳﻞِ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺃﹶﻗﹾﻮﺍﻝٍ ،ﺃﹶﻗﹾﺮﺑﻬﺎ ﻣﺎ ﻧﻘﹶﻠﹶﻪ ﺷﻴﺦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻋﻦ ﺃﹶﺑِﻲ
ﺍﻟﹾﻌﺒﺎﺱِ ،ﻭﺣﺎﺻِﻠﹸﻪ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻜﹶﺮِﱘ ﺍﺷﺘﻤﻞﹶ ﻋﻠﹶﻰ ﹶﺛﻠﹶﺎﺛﹶﺔِ ﻣﻘﹶﺎﺻِﺪ ﺃﹶﺳﺎﺳِﻴﺔٍ :ﺃﹶﻭﻟﹸﻬﺎ :ﺍﻟﹾﺄﹶﻭﺍﻣِﺮ
ﺸﺮﺍﺋِﻊِ ﺍﻟﹾﻌﻤﻠِﻴﺔِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﻣﻮﺿﻮﻉ ﻋِﻠﹾﻢِ ﺍﻟﹾﻔِﻘﹾﻪِ ﻭﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ.
ﻭﺍﻟﻨﻮﺍﻫِﻲ ﺍﻟﹾﻤﺘﻀﻤﻨﺔﹸ ﻟِﻠﹾﺄﹶﺣﻜﹶﺎﻡِ ﻭﺍﻟ
) (1ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ .4 : 1
) (2ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ .2 ، 1
27
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺛﹶﺎﻧِﻴﻬﺎ :ﺍﻟﹾﻘِﺼﺺ ﻭﺍﻟﹾﺄﹶﺧﺒﺎﺭ ﺍﻟﹾﻤﺘﻀﻤﻨﺔﹸ ﻟِﺄﹶﺣﻮﺍﻝِ ﺍﻟﺮﺳﻞِ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ ﻣﻊ ﺃﹸﻣﻤِﻬِﻢ،
ﻭﺃﹶﻧﻮﺍﻉِ ﺍﻟﹾﻬﻠﹶﺎﻙِ ﺍﻟﱠﺘِﻲ ﺣﺎﻗﹶﺖ ﺑِﺎﻟﹾﻤﻜﹶﺬﱢﺑِﲔ ﻟﹶﻬﻢ ،ﻭﺃﹶﺣﻮﺍﻝِ ﺍﻟﹾﻮﻋﺪِ ﻭﺍﻟﹾﻮﻋِﻴﺪِ ،ﻭﺗﻔﺎﺻِﻴﻞِ ﺍﻟﺜﱠﻮﺍﺏِ
ﻭﺍﻟﹾﻌِﻘﹶﺎﺏِ.
ﺛﹶﺎﻟِﺜﹸﻬﺎ :ﻋِﻠﹾﻢ ﺍﻟﺘﻮﺣِﻴﺪِ ،ﻭﻣﺎ ﻳﺠِﺐ ﻋﻠﹶﻰ ﺍﻟﹾﻌِﺒﺎﺩِ ﻣِﻦ ﻣﻌﺮِﻓﹶﺔِ ﺍﻟﻠﱠﻪِ ﺑِﺄﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ،ﻭﻫﺬﹶﺍ ﻫﻮ
ﺃﹶﺷﺮﻑ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ.
ﻭﻟﹶﻤﺎ ﻛﹶﺎﻧﺖ ﺳﻮﺭﺓﹸ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ ﻗﹶﺪ ﺗﻀﻤﻨﺖ ﺃﹸﺻﻮﻝﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﻭﺍﺷﺘﻤﻠﹶﺖ ﻋﻠﹶﻴﻪِ ﺇِﺟﻤﺎﻟﹰﺎ؛
ﺻﺢ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﺇِﻧﻬﺎ ﺗﻌﺪِﻝﹸ ﺛﹸﻠﹸﺚﹶ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻧﺺ ﻋﺒﺎﺭﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﱵ ﺫﻛﺮ ﺍﳌﺆﻟﻒ
ﺃﻥ ﻫﺬﺍ ﺣﺎﺻﻠﻬﺎ " :ﻗﺪ ﻗﻴﻞ ﻓﻴﻪ -ﺃﻱ ﰲ ﺗﻮﺟﻴﻪ ﻛﻮﻥ ﺳﻮﺭﺓ " ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ " ﺗﻌﺪﻝ
ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ -ﻭﺟﻮﻩ ﺃﺣﺴﻨﻬﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ﺍﳉﻮﺍﺏ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺳﺮﻳﺞ
ﻋﻦ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻘﺮﺷﻲ ﺃﻧﻪ ﺳﺄﻝ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺳﺮﻳﺞ ﻋﻦ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨﱯ " rﻗﻞ ﻫﻮ ﺍﷲ
ﺃﺣﺪ " ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ؟ ! ﻓﻘﺎﻝ :ﻣﻌﻨﺎﻩ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ،ﺛﻠﺚ ﻣﻨﻬﺎ
ﺍﻷﺣﻜﺎﻡ ،ﻭﺛﻠﺚ ﻣﻨﻬﺎ ﻭﻋﺪ ﻭﻭﻋﻴﺪ ،ﻭﺛﻠﺚ ﻣﻨﻬﺎ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ،ﻭﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﲨﻌﺖ
ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ " .ﺃ ﻫـ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
ﻭﺃﹶﻣﺎ ﻛﹶﻴﻒ ﺍﺷﺘﻤﻠﹶﺖ ﻫﺬِﻩِ ﺍﻟﺴﻮﺭﺓﹸ ﻋﻠﹶﻰ ﻋﻠﹸﻮﻡِ ﺍﻟﺘﻮﺣِﻴﺪِ ﻛﹸﻠﱢﻬﺎ ،ﻭﺗﻀﻤﻨﺖِ ﺍﻟﹾﺄﹸﺻﻮﻝﹶ ﺍﻟﱠﺘِﻲ
ﻫِﻲ ﻣﺠﺎﻣِﻊ ﺍﻟﺘﻮﺣِﻴﺪِ ﺍﻟﹾﻌِﻠﹾﻤِﻲ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِﻱ؟ ﻓﹶﻨﻘﹸﻮﻝﹸ:
ﺩﻟﱠﺖ ﻋﻠﹶﻰ ﻧﻔﹾﻲِ ﺍﻟﺸﺮِﻳﻚِ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ :ﻓِﻲ )(1
&{ ÇÊÈ î‰ymr ª!$# ﺇِﻥﱠ ﻗﹶﻮﻟﹶﻪ ﺗﻌﺎﻟﹶﻰ} :
ﺍﻟﺬﱠﺍﺕِ ،ﻭﻓِﻲ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻭﻓِﻲ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ؛ ﻛﹶﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻰ ﺗﻔﹶﺮﺩِﻩِ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﹾﻌ ﹶﻈﻤﺔِ ﻭﺍﻟﹾﻜﹶﻤﺎﻝِ
ﻭﺍﻟﹾﻤﺠﺪِ ﻭﺍﻟﹾﺠﻠﹶﺎﻝِ ﻭﺍﻟﹾﻜِﺒﺮِﻳﺎﺀِ ،ﻭﻟِﻬﺬﹶﺍ ﻟﹶﺎ ﻳ ﹾﻄﻠﹶﻖ ﻟﹶﻔﹾﻆﹸ } & (2) { ÇÊÈ î‰ymrﻓِﻲ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﺇِﻟﱠﺎ ﻋﻠﹶﻰ
ﺍﻟﻠﱠﻪِ Uﻭﻫﻮ ﺃﹶﺑﻠﹶﻎﹸ ﻣِﻦ ﻭﺍﺣِﺪٍ.
) (1ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ.1 :
) (2ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ.1 :
28
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﻮﻟﹸﻪ (1) { ÇËÈ ß‰yJ¢Á9$# ª!$# } :ﻗﹶﺪ ﻓﹶﺴﺮﻫﺎ ﺍﺑﻦ ﻋﺒﺎﺱٍ tﺑِﻘﹶﻮﻟِﻪِ) :ﺍﻟﺴﻴﺪ ﺍﻟﱠﺬِﻱ ﻛﹶﻤﻞﹶ
ﻓِﻲ ﺳﺆﺩﺩِﻩِ ،ﻭﺍﻟﺸﺮِﻳﻒ ﺍﻟﱠﺬِﻱ ﻛﹶﻤﻞﹶ ﻓِﻲ ﺷﺮﻓِﻪِ ،ﻭﺍﻟﹾﻌﻈِﻴﻢ ﺍﻟﱠﺬِﻱ ﻗﹶﺪ ﻛﹶﻤﻞﹶ ﻓِﻲ ﻋ ﹶﻈﻤﺘِﻪِ ،ﻭﺍﻟﹾﺤﻠِﻴﻢ
ﺍﻟﱠﺬِﻱ ﻗﹶﺪ ﻛﹶﻤﻞﹶ ﻓِﻲ ﺣِﻠﹾﻤِﻪِ ،ﻭﺍﻟﹾﻐﻨِﻲ ﺍﻟﱠﺬِﻱ ﻗﹶﺪ ﻛﹶﻤﻞﹶ ﻓِﻲ ِﻏﻨﺎﻩ ،ﻭﺍﻟﹾﺠﺒﺎﺭ ﺍﻟﱠﺬِﻱ ﻗﹶﺪ ﻛﹶﻤﻞﹶ ﻓِﻲ
ﺟﺒﺮﻭﺗِﻪِ ،ﻭﺍﻟﹾﻌﻠِﻴﻢ ﺍﻟﱠﺬِﻱ ﻗﹶﺪ ﻛﹶﻤﻞﹶ ﻓِﻲ ﻋِﻠﹾﻤِﻪِ ،ﻭﺍﻟﹾﺤﻜِﻴﻢ ﺍﻟﱠﺬِﻱ ﻗﹶﺪ ﻛﹶﻤﻞﹶ ﻓِﻲ ﺣِﻜﹾﻤﺘِﻪِ ،ﻭﻫﻮ
ﺍﻟﱠﺬِﻱ ﻗﹶﺪ ﻛﹶﻤﻞﹶ ﻓِﻲ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﺸﺮﻑِ ﻭﺍﻟﺴﺆﺩﺩِ ،ﻭﻫﻮ ﺍﻟﻠﱠﻪ U ﻫﺬِﻩِ ﺻِﻔﹶﺘﻪ ،ﻟﹶﺎ ﺗﻨﺒﻐِﻲ ﺇِﻟﱠﺎ ﻟﹶﻪ ،ﻟﹶﻴﺲ
ﻟﹶﻪ ﻛﹸﻒﺀٌ ،ﻭﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ﲤﺎﻡ ﻗﻮﻝ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﻋﻨﺪ ﺍﺑﻦ ﻛﺜﲑ " :ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻮﺍﺣﺪ
ﺍﻟﻘﻬﺎﺭ " ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ﻗﻮﻟﻪ :ﺍﻟﻐﲏ ﺍﻟﺬﻱ ﻗﺪ ﻛﻤﻞ ﰲ ﻏﻨﺎﻩ ،ﻭﺍﳉﺒﺎﺭ ﻗﺪ ﻛﻤﻞ
ﰲ ﺟﱪﻭﺗﻪ " ﻭﻋﻨﺪ ﺍﺑﻦ ﻛﺜﲑ ،ﻟﻔﻆ " ﻗﺪ " ﻗﺒﻞ ﻟﻔﻆ " ﻛﻤﻞ " ﰲ ﲨﻴﻊ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻭﺭﺩ
ﻓﻴﻬﺎ ﻟﻔﻆ " ﻛﻤﻞ " ﰲ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ .ﺃ .ﻫـ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ(.
ﻭﻗﹶﺪ ﻓﹸﺴﺮ ﺍﻟﺼﻤﺪ ﺃﹶﻳﻀﺎ ﺑِﺄﹶﻧﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺟﻮﻑ ﻟﹶﻪ ،ﻭﺑِﺄﹶﻧﻪ ﺍﻟﱠﺬِﻱ ﺗﺼﻤﺪ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﺨﻠِﻴﻘﹶﺔﹸ ﻛﹸﻠﱡﻬﺎ
ﻭﺗﻘﹾﺼِﺪﻩ ﻓِﻲ ﺟﻤِﻴﻊِ ﺣﺎﺟﺎﺗِﻬﺎ ﻭﻣﻬِﻤﺎﺗِﻬﺎ.
ﻓﹶﺈِﹾﺛﺒﺎﺕ ﺍﻟﹾﺄﹶﺣﺪِﻳﺔِ ﻟِﻠﱠﻪِ ﺗﻀﻤﻦ ﻧﻔﹾﻲ ﺍﻟﹾﻤﺸﺎﺭﻛﹶﺔِ ﻭﺍﻟﹾﻤﻤﺎﺛﹶﻠﹶﺔِ.
ﻭﺇِﺛﹾﺒﺎﺕ ﺍﻟﺼﻤﺪِﻳﺔِ ﺑِﻜﹸﻞﱢ ﻣﻌﺎﻧِﻴﻬﺎ ﺍﻟﹾﻤﺘﻘﹶﺪﻣﺔِ ﺗﺘﻀﻤﻦ ﺇِﺛﹾﺒﺎﺕ ﺟﻤِﻴﻊِ ﺗﻔﹶﺎﺻِﻴﻞِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ
ﻭﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﹾﻌﻠﹶﻰ ،ﻭﻫﺬﹶﺍ ﻫﻮ ﺗﻮﺣِﻴﺪ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ.
ÇÌÈ ô‰s9qムöNs9ur ô$Î#tƒ öNs9 ﻭﺃﹶﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﱠﺎﻧِﻲ ﻭﻫﻮ ﺗﻮﺣِﻴﺪ ﺍﻟﺘﻨﺰِﻳﻪِ؛ ﻓﹶﻴ ﺆﺧﺬﹸ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
(2) { ÇÍÈ 7‰ymr& #·qàÿà2 ¼ã&©! `ä3tƒ öNs9urﻛﹶﻤﺎ ﻳﺆﺧﺬﹸ ﺇِﺟﻤﺎﻟﹰﺎ ﻣِﻦ ﻗﹶﻮﻟِﻪِ(3) { ÇÊÈ î‰ymr& ª!$# } :؛
ﺃﹶﻱ :ﻟﹶﻢ ﻳﺘﻔﹶﺮﻉ ﻋﻨﻪ ﺷﻲﺀٌ ،ﻭﻟﹶﻢ ﻳﺘﻔﹶﺮﻉ ﻫﻮ ﻋﻦ ﺷﻲﺀٍ ،ﻭﻟﹶﻴﺲ ﻟﹶﻪ ﻣﻜﹶﺎﻓِﺊﹲ ﻭﻟﹶﺎ ﻣﻤﺎﺛِﻞﹲ ﻭﻟﹶﺎ ﻧﻈِﲑ.
) (1ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ.2 :
) (2ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ .4 ، 3
) (3ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ.1 :
29
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓﹶﺎﻧﻈﹸﺮ ﻛﹶﻴﻒ ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﺴﻮﺭﺓﹸ ﺗﻮﺣِﻴﺪ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِ ﻭﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ،ﻭﻣﺎ ﻳﺠِﺐ ﺇِﺛﹾﺒﺎﺗﻪ ﻟِﻠﺮﺏ
ﺗﻌﺎﻟﹶﻰ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺪِﻳﺔِ ﺍﻟﹾﻤﻨﺎﻓِﻴﺔِ ﻟِﻤ ﹾﻄﻠﹶﻖِ ﺍﻟﹾﻤﺸﺎﺭﻛﹶﺔِ ،ﻭﺍﻟﺼﻤﺪِﻳﺔِ ﺍﻟﹾﻤﺜﹾﺒِﺘﺔِ ﻟﹶﻪ ﺟﻤِﻴﻊ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ
ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻠﹾﺤﻘﹸﻪ ﻧﻘﹾﺺ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ ،ﻭﻧﻔﹾﻲ ﺍﻟﹾﻮﻟﹶﺪِ ﻭﺍﻟﹾﻮﺍﻟِﺪِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣِﻦ ﻟﹶﻮﺍﺯِﻡِ ِﻏﻨﺎﻩ
ﺸﺒِﻴﻪِ ﻭﺍﻟﺘﻤﺜِﻴﻞِ ﻭﺍﻟﻨﻈِﲑِ ،ﻓﹶﺤﻖ ﻟِﺴﻮﺭﺓٍ
ﻭﺻﻤﺪِﻳﺘِﻪِ ﻭﺃﹶﺣﺪِﻳﺘِﻪِ ،ﹸﺛﻢ ﻧﻔﹾﻲ ﺍﻟﹾﻜﹸﻒﺀِ ﺍﻟﹾﻤﺘﻀﻤﻦ ﻟِﻨﻔﹾﻲِ ﺍﻟﺘ
ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﺭِﻑ ﻛﹸﻠﱠﻬﺎ ﺃﹶﻥﹾ ﺗﻌﺪِﻝﹶ ﺛﹸﻠﹸﺚﹶ ﺍﻟﹾﻘﹸﺮﺁﻥِ.
ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﺗﻔﺴﲑﻫﺎ ﻭﺇﺛﺒﺎﺎ ﻟﻠﺼﻔﺎﺕ
uqèd žwÎ) tm»s9Î) Iw ª!$# ﻭﻣﺎ ﻭﺻﻒ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻓِﻲ ﺃﹶﻋﻈﹶﻢِ ﺁﻳﺔٍ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ؛ ﺣﻴﺚﹸ ﻳﻘﹸﻮﻝﹸ} :
#sŒ `tB 3 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ¼çm©9 4 ×P öqtR Ÿwur ×puZÅ™ ¼çnä‹è{ù's? Ÿw 4 ãP q•‹s)ø9$# •ÓyÕø9$#
tbqäÜŠÅsムŸwur ( öNßgxÿù=yz $tBur óOÎgƒÏ‰÷ƒr& šú÷üt/ $tB ãNn=÷ètƒ 4 ¾ÏmÏRøŒ Î*Î/ žwÎ) ÿ¼çny‰YÏã ßìxÿô±o„ “Ï%©!$#
4 $uKßgÝàøÿÏm ¼çnߊ qä«tƒ Ÿwur ( uÚö‘F{ $#ur ÏNºuq»yJ¡¡9$# çm•‹Å™ö•ä. yìÅ™ur 4 uä!$x© $yJÎ/ žwÎ) ÿ¾ÏmÏJù=Ïã ô`ÏiB &äóÓy´Î/
.(1) { ÇËÎÎÈ ÞOŠÏàyèø9$# •’Í?yèø9$# uqèdur
ﺭﻭﻯ ﻣﺴﻠِﻢ ﻓِﻲ )ﺻﺤِﻴﺤِﻪِ( ﻋﻦ ﺃﹸﺑﻲ ﺑﻦِ ﻛﹶﻌﺐٍ ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ r ﺳﺄﹶﻟﹶﻪ } :ﺃﹶﻱ ﺁﻳﺔٍ ﻓِﻲ ﻛِﺘﺎﺏِ
ﺍﻟﻠﱠﻪِ ﺃﹶﻋﻈﹶﻢ؟ ﻗﹶﺎﻝﹶ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﹶﻢ ،ﻓﹶﺮﺩﺩﻫﺎ ﻣِﺮﺍﺭﺍ ،ﹸﺛﻢ ﻗﹶﺎﻝﹶ ﺃﹸﺑﻲ :ﺁﻳﺔﹸ ﺍﻟﹾﻜﹸﺮﺳِﻲ ،ﻓﹶﻮﺿﻊ ﺍﻟﻨﺒِﻲ ﻳﺪﻩ
ﻋﻠﹶﻰ ﻛﹶﺘِﻔِﻪِ ،ﻭﻗﹶﺎﻝﹶ :ﻟِﻴﻬﻨِﻚ ﻫﺬﹶﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﺃﹶﺑﺎ ﺍﻟﹾﻤﻨﺬِﺭِ { ) ،(2ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ ﻋِﻨﺪ ﺃﹶﺣﻤﺪ } :ﻭﺍﻟﱠﺬِﻱ
ﻧﻔﹾﺴِﻲ ﺑِﻴﺪِﻩِ ﺇِﻥﱠ ﻟﹶﻬﺎ ﻟِﺴﺎﻧﺎ ﻭﺷﻔﹶﺘﻴﻦِ ﺗﻘﹶﺪﺱ ﺍﻟﹾﻤﻠِﻚ ﻋِﻨﺪ ﺳﺎﻕِ ﺍﻟﹾﻌﺮﺵِ { ).(3
ﻭﻟﹶﺎ ﻏﹶﺮﻭ ،ﻓﹶﻘﹶﺪِ ﺍﺷﺘﻤﻠﹶﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﻌﻈِﻴﻤﺔﹸ ﻣِﻦ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﺮﺏ ﻭﺻِﻔﹶﺎﺗِﻪِ ﻋﻠﹶﻰ ﻣﺎ ﻟﹶﻢ ﺗﺸﺘﻤِﻞﹾ
ﻋﻠﹶﻴﻪِ ﺁﻳﺔﹲ ﺃﹸﺧﺮﻯ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (2ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (810ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (1460ﺃﲪﺪ ).(142/5
) (3ﺃﲪﺪ ).(142/5
30
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓﹶﻘﹶﺪ ﺃﹶﺧﺒﺮ ﺍﻟﻠﱠﻪ ﻓِﻴﻬﺎ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﺑِﺄﹶﻧﻪ ﺍﻟﹾﻤﺘﻮﺣﺪ ﻓِﻲ ﺇِﻟﹶﻬِﻴﺘِﻪِ ،ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺗﻨﺒﻐِﻲ ﺍﻟﹾﻌِﺒﺎﺩﺓﹸ ﺑِﺠﻤِﻴﻊِ
ﺃﹶﻧﻮﺍﻋِﻬﺎ ﻭﺳﺎﺋِﺮِ ﺻﻮﺭِﻫﺎ ﺇِﻟﱠﺎ ﻟﹶﻪ.
ﹸﺛﻢ ﺃﹶﺭﺩﻑ ﻗﹶﻀِﻴﺔﹶ ﺍﻟﺘﻮﺣِﻴﺪِ ﺑِﻤﺎ ﻳﺸﻬﺪ ﻟﹶﻬﺎ ﻣِﻦ ﺫِﻛﹾﺮِ ﺧﺼﺎﺋِﺼِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ﺍﻟﹾﻜﹶﺎﻣِﻠﹶﺔِ ،ﻓﹶﺬﹶﻛﹶﺮ ﺃﹶﻧﻪ
ﺍﻟﹾﺤﻲ ﺍﻟﱠﺬِﻱ ﻟﹶﻪ ﻛﹶﻤﺎﻝﹸ ﺍﻟﹾﺤﻴﺎﺓِ؛ ﻟِﺄﹶﻥﱠ ﺣﻴﺎﺗﻪ ﻣِﻦ ﻟﹶﻮﺍﺯِﻡِ ﺫﹶﺍﺗِﻪِ ،ﻓﹶﻬِﻲ ﺃﹶﺯﻟِﻴﺔﹲ ﺃﹶﺑﺪِﻳﺔﹲ ،ﻭﻛﹶﻤﺎﻝﹸ ﺣﻴﺎﺗِﻪِ
ﻳﺴﺘﻠﹾﺰِﻡ ﺛﹸﺒﻮﺕ ﺟﻤِﻴﻊِ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺍﻟﺬﱠﺍﺗِﻴﺔِ ﻟﹶﻪ ،ﻣِﻦ ﺍﻟﹾﻌِﺰﺓِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ﻭﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻭﺍﻟﺴﻤﻊِ
ﻭﺍﻟﹾﺒﺼﺮِ ﻭﺍﻟﹾِﺈﺭﺍﺩﺓِ ﻭﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ ﻭ ﹶﻏﻴﺮِﻫﺎ؛ ﺇِﺫﹾ ﻟﹶﺎ ﻳﺘﺨﻠﱠﻒ ﺷﻲﺀٌ ﻣِﻨﻬﺎ ﺇِﻟﱠﺎ ﻟِﻨﻘﹾﺺٍ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ،ﻓﹶﺎﻟﹾﻜﹶﻤﺎﻝﹸ
ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﻳﺘﺒﻌﻪ ﺍﻟﹾﻜﹶﻤﺎﻝﹸ ﻓِﻲ ﺳﺎﺋِﺮِ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﻠﱠﺎﺯِﻣﺔِ ﻟِﻠﹾﺤﻲ.
ﹸﺛﻢ ﻗﹶﺮﻥﹶ ﺫﹶﻟِﻚ ﺑِﺎﺳﻤِﻪِ ﺍﻟﹾﻘﹶﻴﻮﻡِ ،ﻭﻣﻌﻨﺎﻩ ﺍﻟﱠﺬِﻱ ﻗﹶﺎﻡ ﺑِﻨﻔﹾﺴِﻪِ ،ﻭﺍﺳﺘﻐﻨﻰ ﻋﻦ ﺟﻤِﻴﻊِ ﺧﻠﹾﻘِﻪِ ﻏِﻨﻰ
ﻣﻄﹾﻠﹶﻘﹰﺎ ﻟﹶﺎ ﺗﺸﻮﺑﻪ ﺷﺎِﺋﺒﺔﹸ ﺣﺎﺟﺔٍ ﺃﹶﺻﻠﹰﺎ؛ ﻟِﺄﹶﻧﻪ ﻏِﻨﻰ ﺫﹶﺍﺗِﻲ ،ﻭﺑِﻪِ ﻗﹶﺎﻣﺖِ ﺍﻟﹾﻤﻮﺟﻮﺩﺍﺕ ﻛﹸﻠﱡﻬﺎ ،ﻓﹶﻬِﻲ
ﻓﹶﻘِﲑﺓﹲ ﺇِﻟﹶﻴﻪِ ﻓﹶﻘﹾﺮﺍ ﺫﹶﺍﺗِﻴﺎ ،ﺑِﺤﻴﺚﹸ ﻟﹶﺎ ﺗﺴﺘﻐﻨِﻲ ﻋﻨﻪ ﻟﹶﺤ ﹶﻈﺔﹰ ،ﻓﹶﻬﻮ ﺍﻟﱠﺬِﻱ ﺍﺑﺘﺪﺃﹶ ﺇِﳚﺎﺩﻫﺎ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﻨﺤﻮِ
ﻣِﻦ ﺍﻟﹾﺈِﺣﻜﹶﺎﻡِ ﻭﺍﻟﹾِﺈﺗﻘﹶﺎﻥِ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﺪﺑﺮ ﺃﹸﻣﻮﺭﻫﺎ ،ﻭﻳﻤِﺪﻫﺎ ﺑِﻜﹸﻞﱢ ﻣﺎ ﺗﺤﺘﺎﺝ ﺇِﻟﹶﻴﻪِ ﻓِﻲ ﺑﻘﹶﺎﺋِﻬﺎ،
ﻭﻓِﻲ ﺑﻠﹸﻮﻍِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺍﻟﱠﺬِﻱ ﻗﹶﺪﺭﻩ ﻟﹶﻬﺎ.
ﻓﹶﻬﺬﹶﺍ ﺍﻟِﺎﺳﻢ ﻣﺘﻀﻤﻦ ﻟِﺠﻤِﻴﻊِ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺍﻟﹾﻔِﻌﻠِﻴﺔِ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﺳﻤﻪ ﺍﻟﹾﺤﻲ ﻣﺘﻀﻤﻦ
ﻟِﺠﻤِﻴﻊِ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺍﻟﺬﱠﺍﺗِﻴﺔِ ،ﻭﻟِﻬﺬﹶﺍ ﻭﺭﺩ ﺃﹶﻥﱠ ﺍﻟﹾﺤﻲ ﺍﻟﹾﻘﹶﻴﻮﻡ ﻫﻤﺎ ﺍﺳﻢ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺄﹶﻋ ﹶﻈﻢِ ﺍﻟﱠﺬِﻱ ﺇِﺫﹶﺍ
ﺳﺌِﻞﹶ ﺑِﻪِ ﺃﹶﻋﻄﹶﻰ ،ﻭﺇِﺫﹶﺍ ﺩﻋِﻲ ﺑِﻪِ ﺃﹶﺟﺎﺏ.
ﹸﺛﻢ ﺃﹶﻋﻘﹶﺐ ﺫﹶﻟِﻚ ﺑِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻛﹶﻤﺎﻝِ ﺣﻴﺎﺗِﻪِ ﻭﻗﹶﻴﻮﻣِﻴﺘِﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ (1) { ¼çnä‹è{ù's? Ÿw } :ﺃﹶﻱ
ﻟﹶﺎ ﺗ ﻐﻠِﺒﻪ(2) { ×puZÅ™ } ؛ ﺃﹶﻱ ﻧﻌﺎﺱ(3) { 4 ×PöqtR Ÿwur } ؛ ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ ﻳﻨﺎﻓِﻲ ﺍﻟﹾﻘﹶﻴﻮﻣِﻴﺔﹶ؛ ﺇِﺫِ ﺍﻟﻨﻮﻡ
ﺃﹶﺧﻮ ﺍﻟﹾﻤﻮﺕِ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺠﻨﺔِ ﻟﹶﺎ ﻳﻨﺎﻣﻮﻥﹶ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
31
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﹸﺛﻢ ﺫﹶﻛﹶﺮ ﻋﻤﻮﻡ ﻣِﻠﹾﻜِﻪِ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﻌﻮﺍﻟِﻢِ ﺍﻟﹾﻌﻠﹾﻮِﻳﺔِ ﻭﺍﻟﺴﻔﹾﻠِﻴﺔِ ،ﻭﺃﹶﻧﻬﺎ ﺟﻤِﻴﻌﺎ ﺗﺤﺖ ﻗﹶﻬﺮِﻩِ
ﻭﺳﻠﹾﻄﹶﺎﻧِﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ.(1) { 3 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ¼çm©9 } :
ﹸﺛﻢ ﺃﹶﺭﺩﻑ ﺫﹶﻟِﻚ ﺑِﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺗﻤﺎﻡِ ﻣﻠﹾﻜِﻪِ ،ﻭﻫﻮ ﺃﹶﻥﱠ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﻛﹸﻠﱠﻬﺎ ﻟﹶﻪ ،ﻓﹶﻠﹶﺎ ﻳﺸﻔﹶﻊ ﻋِﻨﺪﻩ
ﺃﹶﺣﺪ ﺇِﻟﱠﺎ ﺑِﺈِ ﹾﺫﻧِﻪِ.
ﻭﻗﹶﺪ ﺗﻀﻤﻦ ﻫﺬﹶﺍ ﺍﻟﻨﻔﹾﻲ ﻭﺍﻟِﺎﺳﺘِﺜﹾﻨﺎﺀُ ﺃﹶﻣﺮﻳﻦِ:
ﺸﻔﹶﺎﻋﺔِ ﺍﻟﺼﺤِﻴﺤﺔِ ،ﻭﻫِﻲ ﺃﹶﻧﻬﺎ ﺗﻘﹶﻊ ﺑِﺈِﺫﹾﻧِﻪِ ﺳﺒﺤﺎﻧﻪ ﻟِﻤﻦ ﻳﺮﺿﻰ ﻗﹶﻮﻟﹶﻪ
ﺃﹶﺣﺪﻫﻤﺎ :ﺇِﹾﺛﺒﺎﺕ ﺍﻟ
ﻭﻋﻤﻠﹶﻪ.
ﺸﻔﹶﺎﻋﺔِ ﺍﻟﺸﺮﻛِﻴﺔِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻥﹶ ﻳﻌﺘﻘِﺪﻫﺎ ﺍﻟﹾﻤﺸﺮِﻛﹸﻮﻥﹶ ﻟِﺄﹶﺻﻨﺎﻣِﻬِﻢ ،ﻭﻫِﻲ ﺃﹶﻧﻬﺎ
ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺇِﺑﻄﹶﺎﻝﹸ ﺍﻟ
ﺗﺸﻔﹶﻊ ﻟﹶﻬﻢ ﺑِﻐﻴﺮِ ﺇِﺫﹾﻥِ ﺍﻟﻠﱠﻪِ ﻭﺭِﺿﺎﻩ.
ﹸﺛﻢ ﺫﹶﻛﹶﺮ ﺳﻌﺔﹶ ﻋِﻠﹾﻤِﻪِ ﻭﺇِﺣﺎ ﹶﻃﺘﻪ ،ﻭﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺨﻔﹶﻰ ﻋﻠﹶﻴﻪِ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻠﹶﺔِ ﻭﺍﻟﹾﻤﺎﺿِﻴﺔِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺨﻠﹾﻖ ﻓﹶِﺈﻧﻬﻢ ﻭﻟﹶﺎ ﻳﺤِﻴﻄﹸﻮﻥﹶ ﺑِﺸﻲﺀٍ ﻣِﻦ ﻋِﻠﹾﻤِﻪِ ﻗِﻴﻞﹶ :ﻳﻌﻨِﻲ ﻣِﻦ ﻣﻌﻠﹸﻮﻣِﻪِ ،ﻭﻗِﻴﻞﹶ :ﻣِﻦ ﻋِﻠﹾﻢِ
ﺃﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ﺇِﻟﱠﺎ ﺑِﻤﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻥﹾ ﻳﻌﻠِﻤﻬﻢ ﺇِﻳﺎﻩ ﻋﻠﹶﻰ ﺃﹶﻟﹾﺴِﻨﺔِ ﺭﺳﻠِﻪِ ،ﺃﹶﻭ ﺑِﻐﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ
ﻃﹸﺮﻕِ ﺍﻟﹾﺒﺤﺚِ ﻭﺍﻟﻨﻈﹶﺮِ ﻭﺍﻟِﺎﺳﺘِﻨﺘﺎﺝِ ﻭﺍﻟﺘﺠﺮِﺑﺔِ.
ﹸﺛﻢ ﺫﹶﻛﹶﺮ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻋﻈِﻴﻢِ ﻣﻠﹾﻜِﻪِ ،ﻭﻭﺍﺳِﻊِ ﺳﻠﹾﻄﹶﺎﻧِﻪِ ،ﻓﹶﺄﹶﺧﺒﺮ ﺃﹶﻥﱠ ﻛﹸﺮﺳِﻴﻪ ﻗﹶﺪ ﻭﺳِﻊ
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺟﻤِﻴﻌﺎ.
ﻭﺍﻟﺼﺤِﻴﺢ ﻓِﻲ ﺍﻟﹾﻜﹸﺮﺳِﻲ ﺃﹶﻧﻪ ﻏﹶﻴﺮ ﺍﻟﹾﻌﺮﺵِ ،ﻭﺃﹶﻧﻪ ﻣﻮﺿِﻊ ﺍﻟﹾﻘﹶﺪﻣﻴﻦِ ،ﻭﺃﹶﻧﻪ ﻓِﻲ ﺍﻟﹾﻌﺮﺵِ ﻛﹶﺤﻠﹶﻘﹶﺔٍ
ﻣﻠﹾﻘﹶﺎﺓٍ ﻓِﻲ ﻓﹶﻠﹶﺎﺓٍ.
ﻭﺃﹶﻣﺎ ﻣﺎ ﺃﹶﻭﺭﺩﻩ ﺍﺑﻦ ﻛﹶﺜِﲑٍ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﻓِﻲ ﺗﻔﹾﺴِﲑِ ﺍﻟﹾﻜﹸﺮﺳِﻲ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ؛ ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﻳﺼِﺢ ﻷﻧﻪ ﻣﻦ
ﺭﻭﺍﻳﺔ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﺍﳌﻐﲑﺓ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻗﺪ ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺘﻪ ﳍﺬﺍ ﺍﻷﺛﺮ
ﱂ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻬﺎ ،ﺃﻓﺎﺩ ﺫﻟﻚ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﻣﻦ ﺗﺮﲨﺔ ﺟﻌﻔﺮ ﺍﳌﺬﻛﻮﺭ ﻣﻦ " ﺍﳌﻴﺰﺍﻥ " ﺃ .ﻫـ
ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ ،ﻭﻳﻔﹾﻀِﻲ ﺇِﻟﹶﻰ ﺍﻟﺘﻜﹾﺮﺍﺭِ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
32
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
¼çnߊqä«tƒ Ÿwur ﹸﺛﻢ ﺃﹶﺧﺒﺮ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺪ ﺫﹶﻟِﻚ ﻋﻦ ﻋﻈِﻴﻢِ ﻗﹸﺪﺭﺗِﻪِ ﻭﻛﹶﻤﺎﻝِ ﻗﹸﻮﺗِﻪِ ﺑِﻘﹶﻮﻟِﻪِ} :
(1) { 4 $uKßgÝàøÿÏm؛ ﺃﹶﻱِ :ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻭﻣﺎ ﻓِﻴﻬِﻤﺎ.
ﻭﻓﹶﺴﺮ ﺍﻟﺸﻴﺦ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ (2) { ¼çnߊqä«tƒ } ﺑِـ) :ﻳﺜﹾﻘِﻠﹸﻪ ﻭﻳﻜﹾﺮِﺛﹸﻪ ،(ﻭﻫﻮ ﻣِﻦ ﺁﺩﻩ ﺍﻟﹾﺄﹶﻣﺮ:
ﺇِﺫﹶﺍ ﺛﹶﻘﹸﻞﹶ ﻋﻠﹶﻴﻪِ.
ﹸﺛﻢ ﻭﺻﻒ ﻧﻔﹾﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻓِﻲ ﺧِﺘﺎﻡِ ﺗِﻠﹾﻚ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﻜﹶﺮِﳝﺔِ ﺑِﻬﺬﹶﻳﻦِ ﺍﻟﹾﻮﺻﻔﹶﻴﻦِ ﺍﻟﹾﺠﻠِﻴﻠﹶﻴﻦِ؛ ﻭﻫﻤﺎ:
} ،(3) { •’Í?yèø9$#ﻭ.(4) { ÇËÎÎÈ ÞOŠÏàyèø9$# }
ﻓﹶﺎﻟﹾﻌﻠِﻲ :ﻫﻮ ﺍﻟﱠﺬِﻱ ﻟﹶﻪ ﺍﻟﹾﻌﻠﹸﻮ ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖ ﻣِﻦ ﺟﻤِﻴﻊِ ﺍﻟﹾﻮﺟﻮﻩِ :ﻋﻠﹸﻮ ﺍﻟﺬﱠﺍﺕِ :ﻭﻛﹶﻮﻧِﻪِ ﻓﹶﻮﻕ ﺟﻤِﻴﻊِ
ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻣﺴﺘﻮِﻳﺎ ﻋﻠﹶﻰ ﻋﺮﺷِﻪِ.
ﻭﻋﻠﹸﻮ ﺍﻟﹾﻘﹶﺪﺭِ :ﺇِﺫﹾ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻛﹸﻞﱡ ﺻِﻔﹶﺔِ ﻛﹶﻤﺎﻝٍ ،ﻭﻟﹶﻪ ﻣِﻦ ﺗِﻠﹾﻚ ﺍﻟﺼﻔﹶﺔِ ﺃﹶﻋﻠﹶﺎﻫﺎ ﻭﻏﹶﺎﻳﺘﻬﺎ.
ﻭﻋﻠﹸﻮ ﺍﻟﹾﻘﹶﻬﺮِ :ﺇِﺫﹾ ﻛﹶﺎﻥﹶ ﻫﻮ ﺍﻟﹾﻘﹶﺎﻫِﺮ ﻓﹶﻮﻕ ﻋِﺒﺎﺩِﻩِ ﻭﻫﻮ ﺍﻟﹾﺤﻜِﻴﻢ ﺍﻟﹾﺨﺒِﲑ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻌﻈِﻴﻢ ﻓﹶﻤﻌﻨﺎﻩ ﺍﻟﹾﻤﻮﺻﻮﻑ ﺑِﺎﻟﹾﻌ ﹶﻈﻤﺔِ ،ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺷﻲﺀَ ﺃﹶﻋ ﹶﻈﻢ ﻣِﻨﻪ ،ﻭﻟﹶﺎ ﺃﹶﺟﻞﱡ ،ﻭﻟﹶﺎ ﺃﹶﻛﹾﺒﺮ،
ﻭﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺘﻌﻈِﻴﻢ ﺍﻟﹾﻜﹶﺎﻣِﻞﹸ ﻓِﻲ ﻗﹸﻠﹸﻮﺏِ ﺃﹶﻧﺒِﻴﺎﺋِﻪِ ﻭﻣﻠﹶﺎﺋِﻜﹶﺘِﻪِ ﻭﺃﹶﺻﻔِﻴﺎﺋِﻪِ.
ﺗﻔﺴﲑ ﻫﻮ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻭﺍﻟﹾﺂﺧِﺮ ﻭﺍﻟﻈﱠﺎﻫِﺮ ﻭﺍﻟﹾﺒﺎﻃِﻦ
ﻭﻗﹶﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ.(5) { ÇÌÈ îLìÎ=tæ >äóÓx« Èe@ä3Î/ uqèdur ( ß`ÏÛ$t7ø9$#ur ã•Îg»©à9$#ur ã•ÅzFy$#ur ãA¨rF{$# uqèd } :
ﻗﹶﻮﻟﹸﻪ) :ﻫﻮ ﺍﻟﹾﺄﹶﻭﻝﹸ( ﺍﻟﹾﺠﻤﻠﹶﺔﹸ ﻫﻨﺎ ﺟﺎﺀَﺕ ﻣﻌﺮﻓﹶﺔﹶ ﺍﻟﻄﱠﺮﻓﹶﻴﻦِ؛ ﻓﹶﻬِﻲ ﺗﻔِﻴﺪ ﺍﺧﺘِﺼﺎﺻﻪ ﺳﺒﺤﺎﻧﻪ
ﺑِﻬﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺄﹶﺭﺑﻌﺔِ ﻭﻣﻌﺎﻧِﻴﻬﺎ ﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﺠﻠﹶﺎﻟِﻪِ ﻭﻋ ﹶﻈﻤﺘِﻪِ ،ﻓﹶﻠﹶﺎ ﻳﺜﹾﺒﺖ ﻟِﻐﻴﺮِﻩِ ﻣِﻦ ﺫﹶﻟِﻚ
ﺷﻲﺀٌ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (5ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.3 :
33
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﺪِ ﺍﺿ ﹶﻄﺮﺑﺖ ﻋِﺒﺎﺭﺍﺕ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ ﻓِﻲ ﺗﻔﹾﺴِﲑِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ،ﻭﻟﹶﺎ ﺩﺍﻋِﻲ ﻟِﻬﺬِﻩِ ﺍﻟﺘﻔﹾﺴِﲑﺍﺕِ
ﺑﻌﺪﻣﺎ ﻭﺭﺩ ﺗﻔﹾﺴِ ﲑﻫﺎ ﻋﻦِ ﺍﻟﹾﻤﻌﺼﻮﻡِ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻭﺳﻠﹶﺎﻣﻪ ﻋﻠﹶﻴﻪِ ،ﻓﹶﻘﹶﺪ ﺭﻭﻯ ﻣﺴﻠِﻢ ﻓِﻲ
ﻋﻦِ ﺍﻟﻨﺒِﻲ } r ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ ﺇِﺫﹶﺍ ﺃﹶﻭﻯ ﺇِﻟﹶﻰ ﻓِﺮﺍﺷِﻪِ :ﺍﻟﻠﱠﻬﻢ t )ﺻﺤِﻴﺤِﻪِ( ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ
ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﺍﻟﺴﺒﻊِ ،ﻭﺭﺏ ﺍﻟﹾﺄﹶﺭﺽِ ،ﺭﺏ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻓﹶﺎﻟِﻖ ﺍﻟﹾﺤﺐ ﻭﺍﻟﻨﻮﻯ ،ﻣﻨﺰِﻝﹶ ﺍﻟﺘﻮﺭﺍﺓِ
ﻭﺍﻟﹾِﺈﻧﺠِﻴﻞِ ﻭﺍﻟﹾﻘﹸﺮﺁﻥِ؛ ﺃﹶﻋﻮﺫﹸ ﺑِﻚ ﻣِﻦ ﺷﺮ ﻛﹸﻞﱢ ﺫِﻱ ﺷﺮ ﺃﹶﻧﺖ ﺁﺧِﺬﹲ ﺑِﻨﺎﺻِﻴﺘِﻪِ ،ﺃﹶﻧﺖ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻓﹶﻠﹶﻴﺲ
ﻗﹶﺒﻠﹶﻚ ﺷﻲﺀٌ ،ﻭﺃﹶﻧﺖ ﺍﻟﹾﺂﺧِﺮ ﻓﹶﻠﹶﻴﺲ ﺑﻌﺪﻙ ﺷﻲﺀٌ ،ﻭﺃﹶﻧﺖ ﺍﻟﻈﱠﺎﻫِﺮ ﻓﹶﻠﹶﻴﺲ ﻓﹶﻮﻗﹶﻚ ﺷﻲﺀٌ ،ﻭﺃﹶﻧﺖ
ﺍﻟﹾﺒﺎﻃِﻦ ﻓﹶﻠﹶﻴﺲ ﺩﻭﻧﻚ ﺷﻲﺀٌ ،ﺍﻗﹾﺾِ ﻋﻨﻲ ﺍﻟﺪﻳﻦ ﻭﺃﹶﻏﹾﻨِﻨِﻲ ﻣِﻦ ﺍﻟﹾﻔﹶﻘﹾﺮِ. (1) { .
ﻓﹶﻬﺬﹶﺍ ﺗﻔﹾﺴِﲑ ﻭﺍﺿِﺢ ﺟﺎﻣِﻊ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻛﹶﻤﺎﻝِ ﻋ ﹶﻈﻤﺘِﻪِ ﺳﺒﺤﺎﻧﻪ ،ﻭﺃﹶﻧﻪ ﻣﺤِﻴﻂﹲ ﺑِﺎﻟﹾﺄﹶﺷﻴﺎﺀِ ﻣِﻦ
ﻛﹸﻞﱢ ﻭﺟﻪٍ.
ﻓﹶﺎﻟﹾﺄﹶﻭﻝﹸ ﻭﺍﻟﹾﺂﺧِﺮ :ﺑﻴﺎﻥﹲ ﻟِﺈِﺣﺎ ﹶﻃﺘِﻪِ ﺍﻟﺰﻣﺎﻧِﻴﺔِ.
ﻭﺍﻟﻈﱠﺎﻫِﺮ ﻭﺍﻟﹾﺒﺎﻃِﻦ :ﺑﻴﺎﻥﹲ ﻟِﺈِﺣﺎ ﹶﻃﺘِﻪِ ﺍﻟﹾﻤﻜﹶﺎﻧِﻴﺔِ.
ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﺳﻤﻪ " ﺍﻟﻈﱠﺎﻫِﺮ " ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺍﻟﹾﻌﺎﻟِﻲ ﻓﹶﻮﻕ ﺟﻤِﻴﻊِ ﺧﻠﹾﻘِﻪِ ،ﻓﹶﻠﹶﺎ ﺷﻲﺀَ ﻣِﻨﻬﺎ ﻓﹶﻮﻗﹶﻪ.
ﻓﹶﻤﺪﺍﺭ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺄﹶﺭﺑﻌﺔِ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﺣﺎ ﹶﻃﺔِ ،ﻓﹶﺄﹶﺣﺎﻃﹶﺖ ﺃﹶﻭﻟِﻴﺘﻪ ﻭﺁﺧِﺮِﻳﺘﻪ ﺑِﺎﻟﹾﺄﹶﻭﺍﺋِﻞِ ﻭﺍﻟﹾﺄﹶﻭﺍﺧِﺮِ،
ﻭﺃﹶﺣﺎ ﹶﻃﺖ ﻇﹶﺎﻫِﺮِﻳﺘﻪ ﻭﺑﺎ ِﻃﻨِﻴﺘﻪ ﺑِﻜﹸﻞﱢ ﻇﹶﺎﻫِﺮٍ ﻭﺑﺎﻃِﻦٍ.
ﻓﹶﺎﺳﻤﻪ ﺍﻟﹾﺄﹶﻭﻝﹸ :ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﻗِﺪﻣِﻪِ ﻭﺃﹶﺯﻟِﻴﺘِﻪِ.
ﻭﺍﺳﻤﻪ ﺍﻟﹾﺂﺧِﺮ :ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﺑﻘﹶﺎﺋِﻪِ ﻭﺃﹶﺑﺪِﻳﺘِﻪِ.
ﻭﺍﺳﻤﻪ ﺍﻟﻈﱠﺎﻫِﺮ :ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﻋﻠﹸﻮﻩِ ﻭﻋ ﹶﻈﻤﺘِﻪِ.
ﻭﺍﺳﻤﻪ ﺍﻟﹾﺒﺎﻃِﻦ :ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﻗﹸﺮﺑِﻪِ ﻭﻣﻌِﻴﺘِﻪِ.
) (1ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (2713ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (3481ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ
) ، (5051ﺃﲪﺪ ).(536/2
34
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﹸﺛﻢ ﺧﺘِﻤﺖِ ﺍﻟﹾﺂﻳﺔﹸ ﺑِﻤﺎ ﻳﻔِﻴﺪ ﺇِﺣﺎﻃﹶﺔﹶ ﻋِﻠﹾﻤِﻪِ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻤﺎﺿِﻴﺔِ ﻭﺍﻟﹾﺤﺎﺿِﺮﺓِ
ﻭﺍﻟﹾﻤﺴﺘﻘﹾﺒﻠﹶﺔِ ،ﻭﻣِﻦ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺍﻟﹾﻌﻠﹾﻮِﻱ ﻭﺍﻟﺴﻔﹾﻠِﻲ ،ﻭﻣِﻦ ﺍﻟﹾﻮﺍﺟِﺒﺎﺕِ ﻭﺍﻟﹾﺠﺎِﺋﺰﺍﺕِ ﻭﺍﻟﹾﻤﺴﺘﺤِﻴﻠﹶﺎﺕِ ،ﻓﹶﻠﹶﺎ
ﻳﻐِﻴﺐ ﻋﻦ ﻋِﻠﹾﻤِﻪِ ﻣِﺜﹾﻘﹶﺎﻝﹸ ﺫﹶﺭﺓٍ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ.
ﻓﹶﺎﻟﹾﺂﻳﺔﹸ ﻛﹸﻠﱡﻬﺎ ﻓِﻲ ﺷﺄﹾﻥِ ﺇِﺣﺎﻃﹶﺔِ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﺑِﺠﻤِﻴﻊِ ﺧﻠﹾﻘِﻪِ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻌﻮﺍﻟِﻢ
ﻛﹸﻠﱠﻬﺎ ﻓِﻲ ﻗﹶﺒﻀﺔِ ﻳﺪِﻩِ ﻛﹶﺨﺮﺩﻟﹶﺔٍ ﻓِﻲ ﻳﺪِ ﺍﻟﹾﻌﺒﺪِ ،ﻟﹶﺎ ﻳﻔﹸﻮﺗﻪ ﻣِﻨﻬﺎ ﺷﻲﺀٌ ،ﻭﺇِﻧﻤﺎ ﺃﹶﺗﻰ ﺑﻴﻦ ﻫﺬِﻩِ ﺍﻟﺼﻔﹶﺎﺕِ
ﺑِﺎﻟﹾﻮﺍﻭِ ﻣﻊ ﺃﹶﻧﻬﺎ ﺟﺎﺭِﻳﺔﹲ ﻋﻠﹶﻰ ﻣﻮﺻﻮﻑٍ ﻭﺍﺣِﺪٍ؛ ﻟِﺰِﻳﺎﺩﺓِ ﺍﻟﺘﻘﹾﺮِﻳﺮِ ﻭﺍﻟﺘﺄﹾﻛِﻴﺪِ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻮﺍﻭ ﺗﻘﹾﺘﻀِﻲ
ﺗﺤﻘِﻴﻖ ﺍﻟﹾﻮﺻﻒِ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ ﻭﺗﻘﹾﺮِﻳﺮﻩ ،ﻭﺣﺴﻦ ﺫﹶﻟِﻚ ﻟِﻤﺠِﻴﺌِﻬﺎ ﺑﻴﻦ ﺃﹶﻭﺻﺎﻑٍ ﻣﺘﻘﹶﺎﺑِﻠﹶﺔٍ ﻗﹶﺪ ﻳﺴﺒِﻖ ﺇِﻟﹶﻰ
ﺍﻟﹾﻮﻫﻢِ ﺍﺳﺘِﺒﻌﺎﺩ ﺍﻟِﺎﺗﺼﺎﻝِ ﺑِﻬﺎ ﺟﻤِﻴﻌﺎ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺄﹶﻭﻟِﻴﺔﹶ ﺗﻨﺎﻓِﻲ ﺍﻟﹾﺂﺧِﺮِﻳﺔﹶ ﻓِﻲ ﺍﻟﻈﱠﺎﻫِﺮِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﻈﱠﺎﻫِﺮِﻳﺔﹸ
ﻭﺍﻟﹾﺒﺎ ِﻃﻨِﻴﺔﹸ ،ﻓﹶﺎﻧﺪﻓﹶﻊ ﺗﻮﻫﻢ ﺍﻟﹾﺈِﻧﻜﹶﺎﺭِ ﺑِﺬﹶﻟِﻚ ﺍﻟﺘﺄﹾﻛِﻴﺪِ.
ﺇِﺛﹾﺒﺎﺕ ﺍﺳﻤِﻪِ ﺍﻟﹾﺤﻲ
)ﻭﻗﹶﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ.(1) { ßNqßJtƒ Ÿw “Ï%©!$# Çc‘yÛø9$# ’n?tã ö@ž2uqs?ur } :
ﻗﹶﻮﻟﹸﻪ) :ﻭﺗﻮﻛﱠﻞﹾ( ..ﺇﱁ؛ ﻫﺬِﻩِ ﺍﻟﹾﺠﻤﻠﹶﺔﹸ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﺳﺎﻗﹶﻬﺎ ﺍﻟﹾﻤﺆﻟﱢﻒ ﻟِﺈِﹾﺛﺒﺎﺕِ ﺑﻌﺾِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ
ﻭﺍﻟﺼﻔﹶﺎﺕِ.
ﻓﹶﺎﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻓِﻴﻬﺎ ﺇِﹾﺛﺒﺎﺕ ﺍﺳﻤِﻪِ ﺍﻟﹾﺤﻲ ،ﻛﹶﻤﺎ ﺗﻀﻤﻨﺖ ﺳﻠﹾﺐ ﺍﻟﹾﻤﻮﺕِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺿِﺪ
ﺍﻟﹾﺤﻴﺎﺓِ ﻋﻨﻪ ،ﻭﻗﹶﺪ ﻗﹶﺪﻣﻨﺎ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺣﻲ ﺑِﺤﻴﺎﺓٍ ﻫِﻲ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ﻟﹶﺎﺯِﻣﺔﹲ ﻟِﺬﹶﺍﺗِﻪِ ،ﻓﹶﻠﹶﺎ ﻳﻌﺮِﺽ ﻟﹶﻬﺎ ﻣﻮﺕ
ﻭﻟﹶﺎ ﺯﻭﺍﻝﹲ ﺃﹶﺻﻠﹰﺎ ،ﻭﺃﹶﻥﱠ ﺣﻴﺎﺗﻪ ﺃﹶﻛﹾﻤﻞﹸ ﺣﻴﺎﺓٍ ﻭﺃﹶﺗﻤﻬﺎ ،ﻓﹶﻴﺴﺘﻠﹾﺰِﻡ ﹸﺛﺒﻮﺗﻬﺎ ﻟﹶﻪ ﹸﺛﺒﻮﺕ ﻛﹸﻞﱢ ﻛﹶﻤﺎﻝٍ ﻳﻀﺎﺩ
ﻧﻔﹾﻴﻪ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﺤﻴﺎﺓِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺎﺕ ﺍﻟﹾﺒﺎﻗِﻴﺔﹸ؛ ﻓﹶﻔِﻴﻬﺎ ﺇِﹾﺛﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﻣﺎ ﺍﺷﺘﻖ ﻣِﻨﻬﺎ؛ ﻛﹶﻜﹶﻮﻧِﻪِ ﻋﻠِﻴﻤﺎ ،ﻭﻳﻌﻠﹶﻢ،
ﻭﺃﹶﺣﺎﻁﹶ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋِﻠﹾﻤﺎ ..ﺇِﻟﹶﺦ.
) (1ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ.58 :
35
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﻌﻠﻢ ﺻﻔﺔ ﻗﺎﺋﻤﺔ ﷲ ﺑﺬﺍﺗﻪ
’Îû ßkÎ=tƒ $tB ãNn=÷ètƒ ÇÊÈ çŽ•Î7sƒø:$# ÞOŠÅ3ptø:$# uqèdur )ﻭﻗﹶﻮﻟﹸﻪ} ،(1) { ÇËÈ ãLìÅ3ptø:$# ãLìÎ=yèø9$# uqèdur } :
ßxÏ?$xÿtB ¼çny‰YÏãur } ،(2) { 4 $pkŽÏù ßlã•÷ètƒ $tBur Ïä!$yJ¡¡9$# šÆÏB ãAÍ”\tƒ $tBur $pk÷]ÏB ßlã•øƒs† $tBur ÇÚö‘F{$#
Ÿwur $ygßJn=÷ètƒ žwÎ) >ps%u‘ur `ÏB äÝà)ó¡n@ $tBur 4 Ì•óst7ø9$#ur ÎhŽy9ø9$# †Îû $tB ÞOn=÷ètƒur 4 uqèd žwÎ) !$ygßJn=÷ètƒ Ÿw É=ø‹tóø9$#
$tBur (3) { ÇÎÒÈ &ûüÎ7•B 5=»tGÏ. ’Îû žwÎ) C§Î/$tƒ Ÿwur 5=ôÛu‘ Ÿwur ÇÚö‘F{$# ÏM»yJè=àß ’Îû 7p¬6ymﻭﻗﹶﻮﻟﹸﻪ} :
Ö•ƒÏ‰s% &äóÓx« Èe@ä. 4’n?tã ©!$# ¨br& (#þqçHs>÷ètFÏ9 ،(4) { 4 ¾ÏmÏJù=ÏèÎ/ žwÎ) ßìŸÒs? Ÿwur 4Ós\Ré& ô`ÏB ã@ÏJøtrBﻭﻗﹶﻮﻟﹸﻪ} :
.(5) { ÇÊËÈ $RHø>Ïã >äóÓx« Èe@ä3Î/ xÞ%tnr& ô‰s% ©!$# ¨br&ur
ﻭﺍﻟﹾﻌِﻠﹾﻢ ﺻِﻔﹶﺔﹲ ﻟِﻠﱠﻪِ Uﺑِﻬﺎ ﻳﺪﺭﻙ ﺟﻤِﻴﻊ ﺍﻟﹾﻤﻌﻠﹸﻮﻣﺎﺕِ ﻋﻠﹶﻰ ﻣﺎ ﻫِﻲ ﺑِﻪِ ،ﻓﹶﻠﹶﺎ ﻳﺨﻔﹶﻰ ﻋﻠﹶﻴﻪِ ﻣِﻨﻬﺎ
ﺷﻲﺀٌ؛ ﻛﹶﻤﺎ ﻗﹶﺪﻣﻨﺎ.
ﻭﻓِﻴﻬﺎ ﺇِﹾﺛﺒﺎﺕ ﺍﺳﻤِﻪِ ﺍﻟﹾﺤﻜِﻴﻢِ ،ﻭﻫﻮ ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ،ﻭﻣﻌﻨﺎﻩ :ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻘﹸﻮﻝﹸ ﻭﻟﹶﺎ ﻳﻔﹾﻌﻞﹸ
ﺇِﻟﱠﺎ ﺍﻟﺼﻮﺍﺏ ،ﻓﹶﻠﹶﺎ ﻳﻘﹶﻊ ﻣِﻨﻪ ﻋﺒﺚﹲ ﻭﻟﹶﺎ ﺑﺎ ِﻃﻞﹲ ،ﺑﻞﹾ ﻛﹸﻞﱡ ﻣﺎ ﻳﺨﻠﹸﻘﹸﻪ ﺃﹶﻭ ﻳﺄﹾﻣﺮ ﺑِﻪِ ﻓﹶﻬﻮ ﺗﺎﺑِﻊ ﻟِﺤِﻜﹾﻤﺘِﻪِ.
ﻭﻗِﻴﻞﹶ :ﻫﻮ ﻣِﻦ ﻓﹶﻌِﻴﻞٍ ﺑِﻤﻌﻨﻰ ﻣﻔﹾﻌِﻞٍ ،ﻭﻣﻌﻨﺎﻩ :ﺍﻟﹾﻤﺤﻜِﻢ ﻟِﻠﹾﺄﹶﺷﻴﺎﺀِ ،ﻣِﻦ ﺍﻟﹾﺈِﺣﻜﹶﺎﻡِ :ﻭﻫﻮ
ﺍﻟﹾِﺈﺗﻘﹶﺎﻥﹸ ،ﻓﹶﻠﹶﺎ ﻳﻘﹶﻊ ﻓِﻲ ﺧﻠﹾﻘِﻪِ ﺗﻔﹶﺎﻭﺕ ﻭﻟﹶﺎ ﻓﹸﻄﹸﻮﺭ ،ﻭﻟﹶﺎ ﻳﻘﹶﻊ ﻓِﻲ ﺗﺪﺑِﲑِﻩِ ﺧﻠﹶﻞﹲ ﺃﹶﻭِ ﺍﺿِ ﻄﺮﺍﺏ.
ﻭﻓِﻴﻬﺎ ﻛﹶﺬﹶﻟِﻚ ﺇِﹾﺛﺒﺎﺕ ﺍﺳﻤِﻪِ ﺍﻟﹾﺨﺒِﲑِ ،ﻭﻫﻮ ﻣِﻦ ﺍﻟﹾﺨِﺒﺮﺓِ؛ ﺑِﻤﻌﻨﻰ ﻛﹶﻤﺎﻝِ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﻭﻭﺛﹸﻮﻗِﻪِ،
ﻭﺍﻟﹾﺈِﺣﺎﻃﹶﺔِ ﺑِﺎﻟﹾﺄﹶﺷﻴﺎﺀِ ﻋﻠﹶﻰ ﻭﺟﻪِ ﺍﻟﺘﻔﹾﺼِﻴﻞِ ،ﻭﻭﺻﻮﻝِ ﻋِﻠﹾﻤِﻪِ ﺇِﻟﹶﻰ ﻣﺎ ﺧﻔِﻲ ﻭﺩﻕ ﻣِﻦ ﺍﻟﹾﺤِﺴﻴﺎﺕِ
ﻭﺍﻟﹾﻤﻌﻨﻮِﻳﺎﺕِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ ﺁﻳﺔ.2 :
) (2ﺳﻮﺭﺓ ﺳﺒﺄ ﺁﻳﺔ.2 :
) (3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.59 :
) (4ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ.11 :
) (5ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺁﻳﺔ.12 :
36
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺳﺒﺤﺎﻧﻪ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕِ ﺑﻌﺾ ﻣﺎ ﻳﺘﻌﻠﱠﻖ ﺑِﻪِ ﻋِﻠﹾﻤﻪ؛ ﻟِﻠﺪﻟﹶﺎﻟﹶﺔِ ﻋﻠﹶﻰ ﺷﻤﻮﻟِﻪِ
ﻭﺇِﺣﺎ ﹶﻃﺘِﻪِ ﺑِﻤﺎ ﻟﹶﺎ ﺗﺒﻠﹸﻐﻪ ﻋﻠﹸﻮﻡ ﺧﻠﹾﻘِﻪِ :ﻓﹶﺬﹶﻛﹶﺮ ﺃﹶﻧﻪ :ﻳﻌﻠﹶﻢ ﻣﺎ ﻳﻠِﺞ؛ ﺃﹶﻱ :ﻳﺪﺧﻞﹸ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻣِﻦ ﺣﺐ
ﺸﺮﺍﺕٍ ﻭﻣﻌﺎﺩِﻥﹶ ،ﻭﻣﺎ ﻳﺨﺮﺝ ﻣِﻨﻬﺎ ﻣِﻦ ﺯﺭﻉٍ ﻭﺃﹶﺷﺠﺎﺭٍ ﻭﻋﻴﻮﻥٍ ﺟﺎﺭِﻳﺔٍ ﻭﻣﻌﺎﺩِﻥﹶ
ﻭﺑِﺬﹾﺭٍ ﻭﻣِﻴﺎﻩٍ ﻭﺣ
ﻧﺎﻓِﻌﺔٍ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻣﺎ ﻳﻨﺰِﻝﹸ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻣِﻦ ﺛﹶﻠﹾﺞٍ ﻭﺃﹶﻣﻄﹶﺎﺭٍ ﻭﺻﻮﺍﻋِﻖ ﻭﻣﻠﹶﺎﺋِﻜﹶﺔٍ ،ﻭﻣﺎ ﻳﻌﺮﺝ؛ ﺃﹶﻱ:
ﻳﺼﻌﺪ) ﻓِﻴﻬﺎ( ﻛﹶﺬﹶﻟِﻚ ﻣِﻦ ﻣﻠﹶﺎﺋِﻜﹶﺔٍ ﻭﺃﹶﻋﻤﺎﻝٍ ﻭﻃﹶﻴﺮٍ ﺻﻮﺍﻑ ..ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻳﻌﻠﹶﻤﻪ ﺟﻞﱠ
ﺷﺄﹾﻧﻪ.
ﻭﺫﹶﻛﹶﺮ ﻓِﻴﻬﺎ ﺃﹶﻳﻀﺎ ﺃﹶﻥﱠ ﻋِﻨﺪﻩ ﻣﻔﹶﺎﺗِﺢ ﺍﻟﹾﻐﻴﺐِ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻬﺎ ﺇِﻟﱠﺎ ﻫﻮ ،ﻭﻣﻔﹶﺎﺗِﺢ ﺍﻟﹾﻐﻴﺐِ؛ ﻗِﻴﻞﹶ :ﺧﺰﺍِﺋﻨﻪ،
ﻭﻗِﻴﻞﹶ :ﻃﹸﺮﻗﹸﻪ ﻭﺃﹶﺳﺒﺎﺑﻪ ﺍﻟﱠﺘِﻲ ﻳﺘﻮﺻﻞﹸ ﺑِﻬﺎ ﺇِﻟﹶﻴﻪِ ،ﺟﻤﻊ ﻣِﻔﹾﺘﺢٍ؛ ﺑِﻜﹶﺴﺮِ ﺍﻟﹾﻤِﻴﻢِ ،ﺃﹶﻭ ﻣِﻔﹾﺘﺎﺡٍ؛ ﺑِﺤﺬﹾﻑِ
ﻳﺎﺀِ ﻣﻔﹶﺎﻋِﻴﻞﹶ.
ﻭﻗﹶﺪ ﻓﹶﺴﺮﻫﺎ ﺍﻟﻨﺒِﻲ r ﺑِﻘﹶﻮﻟِﻪِ } :ﻣﻔﹶﺎﺗِﻴﺢ ﺍﻟﹾﻐﻴﺐِ ﺧﻤﺲ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻬﻦ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﹸﺛﻢ ﺗﻠﹶﺎ ﻗﹶﻮﻟﹶﻪ
)Ó§øÿtR “Í‘ô‰s? $tBur ( ÏQ%tnö‘F{$# ’Îû $tB ÞOn=÷ètƒur y]ø‹tóø9$# Ú^Íi”t\ãƒur Ïptã$¡¡9$# ãNù=Ïæ ¼çny‰YÏã ©!$# ¨bÎ ﺗﻌﺎﻟﹶﻰ} :
{.(1) { ÇÌÍÈ 7Ž•Î6yz íOŠÎ=tæ ©!$# ¨bÎ) 4 ßNqßJs? <Úö‘r& Äd“r'Î/ 6§øÿtR “Í‘ô‰s? $tBur ( #Y‰xî Ü=Å¡ò6s? #sŒ$¨B
) (1ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ﺁﻳﺔ.34 :
37
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﺪ ﺩﻟﱠﺖِ ﺍﻟﹾﺂﻳﺘﺎﻥِ ﺍﻟﹾﺄﹶﺧِ ﲑﺗﺎﻥِ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻋﺎﻟِﻢ ﺑِﻌِﻠﹾﻢٍ ﻫﻮ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ،ﻗﹶﺎِﺋﻢ ﺑِﺬﹶﺍﺗِﻪِ؛ ﺧِﻠﹶﺎﻓﹰﺎ
ﻟِﻠﹾﻤﻌﺘﺰِﻟﹶﺔِ ﺍﻟﱠﺬِﻳﻦ ﻧﻔﹶﻮﺍ ﺻِﻔﹶﺎﺗِﻪِ ،ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺇِﻧﻪ ﻋﺎﻟِﻢ ﺑِﺬﹶﺍﺗِﻪِ ،ﻭﻗﹶﺎﺩِﺭ ﺑِﺬﹶﺍﺗِﻪِ ..ﺇﱁ ،ﻭﻣِﻨﻬﻢ ﻣﻦ
ﻓﹶﺴﺮ ﺃﹶﺳﻤﺎﺀَﻩ ﺑِﻤﻌﺎﻥٍ ﺳﻠﹾﺒِﻴﺔٍ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻋﻠِﻴﻢ؛ ﻣﻌﻨﺎﻩ :ﻟﹶﺎ ﻳﺠﻬﻞﹸ ،ﻭﻗﹶﺎﺩِﺭ؛ ﻣﻌﻨﺎﻩ :ﻟﹶﺎ ﻳﻌﺠِﺰ ..ﺇﱁ.
ﻭﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺣﺠﺔﹲ ﻋﻠﹶﻴﻬِﻢ ،ﻓﹶﻘﹶﺪ ﺃﹶﺧﺒﺮ ﻓِﻴﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺇِﺣﺎﻃﹶﺔِ ﻋِﻠﹾﻤِﻪِ ﺑِﺤﻤﻞِ ﻛﹸﻞﱢ ﺃﹸﻧﺜﹶﻰ
ﻭﻭﺿﻌِﻬﺎ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻟﹾﻤﻌﻨﻰ ﻭﺍﻟﹾﻜﹶﻴﻒِ؛ ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ ﻋﻦ ﻋﻤﻮﻡِ ﻗﹸﺪﺭﺗِﻪِ ،ﻭﺗﻌﻠﱡﻘِﻬﺎ ﺑِﻜﹸﻞﱢ ﻣﻤﻜِﻦٍ،
ﻭﻋﻦ ﺇِﺣﺎﻃﹶﺔِ ﻋِﻠﹾﻤِﻪِ ﺑِﺠﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ.
ﻭﻣﺎ ﺃﹶﺣﺴﻦ ﻣﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﹾﺈِﻣﺎﻡ ﻋﺒﺪ ﺍﻟﹾﻌﺰِﻳﺰِ ﺍﻟﹾﻤﻜﱢﻲ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ )ﺍﻟﹾﺤِﻴﺪﺓِ( ﻟِﺒِﺸﺮٍ ﺍﻟﹾﻤﺮِﻳﺴِﻲ
ﺍﻟﹾﻤﻌﺘﺰِﻟِﻲ ﻭﻫﻮ ﻳﻨﺎﻇِﺮﻩ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻌِﻠﹾﻢِ) :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ U ﻟﹶﻢ ﻳﻤﺪﺡ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﻣﻠﹶﻜﹰﺎ ﻣﻘﹶﺮﺑﺎ ﻭﻟﹶﺎ ﻧﺒِﻴﺎ
ﻣﺮﺳﻠﹰﺎ ﻭﻟﹶﺎ ﻣﺆﻣِﻨﺎ ﺗﻘِﻴﺎ ﺑِﻨﻔﹾﻲِ ﺍﻟﹾﺠﻬﻞِ ﻋﻨﻪ؛ ﻟِﻴﺪﻝﱠ ﻋﻠﹶﻰ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻟﹶﻪ ،ﻭﺇِﻧﻤﺎ ﻣﺪﺣﻬﻢ ﺑِﺈِﺛﹾﺒﺎﺕِ
ﺍﻟﹾﻌِﻠﹾﻢِ ﻟﹶﻬﻢ ،ﻓﹶﻨﻔﹶﻰ ﺑِﺬﹶﻟِﻚ ﺍﻟﹾﺠﻬﻞﹶ ﻋﻨﻬﻢ ..ﻓﹶﻤﻦ ﺃﹶﹾﺛﺒﺖ ﺍﻟﹾﻌِﻠﹾﻢ ﻧﻔﹶﻰ ﺍﻟﹾﺠﻬﻞﹶ ،ﻭﻣﻦ ﻧﻔﹶﻰ ﺍﻟﹾﺠﻬﻞﹶ ﻟﹶﻢ
ﻳﺜﹾﺒِﺖِ ﺍﻟﹾﻌِﻠﹾﻢ.(
ﻭﺍﻟﺪﻟِﻴﻞﹸ ﺍﻟﹾﻌﻘﹾﻠِﻲ ﻋﻠﹶﻰ ﻋِﻠﹾﻤِﻪِ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻧﻪ ﻳﺴﺘﺤِﻴﻞﹸ ﺇِﻳﺠﺎﺩﻩ ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﻣﻊ ﺍﻟﹾﺠﻬﻞِ؛ ﻟِﺄﹶﻥﱠ ﺇِﳚﺎﺩﻩ
&t,n=y{ ô`tB ãNn=÷ètƒ Ÿwr ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﺑِِﺈﺭﺍﺩﺗِﻪِ ،ﻭﺍﻟﹾِﺈﺭﺍﺩﺓﹸ ﺗﺴﺘﻠﹾﺰِﻡ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻤﺮﺍﺩِ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺳﺒﺤﺎﻧﻪ} :
.(1) { ÇÊÍÈ çŽ•Î7sƒø:$# ß#‹Ïܯ=9$# uqèdur
ﻭﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻓِﻴﻬﺎ ﻣِﻦ ﺍﻟﹾﺈِﺣﻜﹶﺎﻡِ ﻭﺍﻟﹾﺈِﺗﻘﹶﺎﻥِ ﻭﻋﺠِﻴﺐِ ﺍﻟﺼﻨﻌﺔِ ﻭﺩﻗِﻴﻖِ ﺍﻟﹾﺨِﻠﹾﻘﹶﺔِ ﻣﺎ ﻳﺸﻬﺪ
ﺑِﻌِﻠﹾﻢِ ﺍﻟﹾﻔﹶﺎﻋِﻞِ ﻟﹶﻬﺎ؛ ﻟِﺎﻣﺘِﻨﺎﻉِ ﺻﺪﻭﺭِ ﺫﹶﻟِﻚ ﻋﻦ ﻏﹶﻴﺮِ ﻋِﻠﹾﻢٍ.
ﻭﻟِﺄﹶﻥﱠ ﻣِﻦ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻣﻦ ﻫﻮ ﻋﺎﻟِﻢ ،ﻭﺍﻟﹾﻌِﻠﹾﻢ ﺻِﻔﹶﺔﹸ ﻛﹶﻤﺎﻝٍ ،ﻓﹶﻠﹶﻮ ﻟﹶﻢ ﻳﻜﹸﻦِ ﺍﻟﻠﱠﻪ ﻋﺎﻟِﻤﺎ؛ ﻟﹶﻜﹶﺎﻥﹶ
ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻣﻦ ﻫﻮ ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻨﻪ.
ﻭﻛﹸﻞﱡ ﻋِﻠﹾﻢٍ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﺇِﻧﻤﺎ ﺍﺳﺘﻔﹶﺎﺩﻩ ﻣِﻦ ﺧﺎﻟِﻘِﻪِ ،ﻭﻭﺍﻫِﺐ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﺃﹶﺣﻖ ﺑِﻪِ ،ﻭﻓﹶﺎﻗِﺪ
ﺍﻟﺸﻲﺀِ ﻟﹶﺎ ﻳﻌﻄِﻴﻪِ.
) (1ﺳﻮﺭﺓ ﺍﳌﻠﻚ ﺁﻳﺔ.14 :
38
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻧﻜﹶﺮﺕِ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔﹸ ﻋِﻠﹾﻤﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟﹾﺠﺰِﺋﻴﺎﺕِ ،ﻭﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻧﻪ ﻳﻌﻠﹶﻢ ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﻋﻠﹶﻰ ﻭﺟﻪٍ ﻛﹸﻠﱢﻲ
ﺛﹶﺎﺑِﺖٍ ،ﻭﺣﻘِﻴﻘﹶﺔﹸ ﻗﹶﻮﻟِﻬِﻢ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻌﻠﹶﻢ ﺷﻴﺌﹰﺎ؛ ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﻣﺎ ﻓِﻲ ﺍﻟﹾﺨﺎﺭِﺝِ ﻫﻮ ﺟﺰِﺋﻲ.
ﻛﹶﻤﺎ ﺃﹶﻧﻜﹶﺮ ﺍﻟﹾ ﻐﻠﹶﺎﺓﹸ ﻣِﻦ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﻋِﻠﹾﻤﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﺄﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ ﺣﺘﻰ ﻳﻌﻤﻠﹸﻮﻫﺎ؛ ﺗﻮﻫﻤﺎ ﻣِﻨﻬﻢ ﺃﹶﻥﱠ
ﻋِﻠﹾﻤﻪ ﺑِﻬﺎ ﻳﻔﹾﻀِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﺒﺮِ ،ﻭﻗﹶﻮﻟﹸﻬﻢ ﻣﻌﻠﹸﻮﻡ ﺍﻟﹾﺒ ﹾﻄﻠﹶﺎﻥِ ﺑِﺎﻟﻀﺮﻭﺭﺓِ ﻓِﻲ ﺟﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺩﻳﺎﻥِ.
ﺇِﺛﹾﺒﺎﺕ ﺍﺳﻤِﻪِ ﺍﻟﺮﺯﺍﻕِ
)ﻭﻗﹶﻮﻟﹸﻪ.(1) { ÇÎÑÈ ßûüÏGyJø9$# Ío§qà)ø9$# rèŒ ä-#¨—§•9$# uqèd ©!$# ¨bÎ) } :
ﻗﹶﻮﻟﹸﻪ) :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ (..ﺇِﻟﹶﺦ؛ ﺗﻀﻤﻨﺖ ﺇِﹾﺛﺒﺎﺕ ﺍﺳﻤِﻪِ ﺍﻟﺮﺯﺍﻕِ ،ﻭﻫﻮ ﻣﺒﺎﻟﹶﻐﺔﹲ ﻣِﻦ ﺍﻟﺮﺯﻕِ ،ﻭﻣﻌﻨﺎﻩ:
ﺍﻟﱠﺬِﻱ ﻳﺮﺯﻕ ﻋِﺒﺎﺩﻩ ﺭِﺯﻗﹰﺎ ﺑﻌﺪ ﺭِﺯﻕٍ ﻓِﻲ ﺇِﻛﹾﺜﹶﺎﺭٍ ﻭﺳﻌﺔٍ.
ﻭﻛﹸﻞﱡ ﻣﺎ ﻭﺻﻞﹶ ﻣِﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻣِﻦ ﻧﻔﹾﻊٍ ﺇِﻟﹶﻰ ﻋِﺒﺎﺩِﻩِ ﻓﹶﻬﻮ ﺭِﺯﻕ؛ ﻣﺒﺎﺣﺎ ﻛﹶﺎﻥﹶ ﺃﹶﻭ ﻏﹶﻴﺮ
;M»s)Å™$t/ Ÿ@÷‚¨Z9$#ur ﻣﺒﺎﺡٍ ،ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺃﹶﻧﻪ ﻗﹶﺪ ﺟﻌﻠﹶﻪ ﻟﹶﻬﻢ ﻗﹸﻮﺗﺎ ﻭﻣﻌﺎﺷﺎ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ } :
$tBur ö/ä3è%ø—Í‘ Ïä!$uK¡¡9$# ’Îûur ﻭﻗﹶــﺎﻝﹶ } : )(2
({ ;ÏŠ $t6Ïèù=Ïj9 $]%ø—Íh‘ ÇÊÉÈ Ó‰‹ÅÒ¯R Óìù=sÛ $ol°
?.(3) { ÇËËÈ tbr߉tãqè
ﺇِﻟﱠﺎ ﺃﹶﻥﱠ ﺍﻟﺸﻲﺀَ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻣﺄﹾﺫﹸﻭﻧﺎ ﻓِﻲ ﺗﻨﺎﻭﻟِﻪِ؛ ﻓﹶﻬﻮ ﺣﻠﹶﺎﻝﹲ ﺣﻜﹾﻤﺎ ،ﻭﺇِﻟﱠﺎ ﻛﹶﺎﻥﹶ ﺣﺮﺍﻣﺎ ،ﻭﺟﻤِﻴﻊ
ﺫﹶﻟِﻚ ﺭِﺯﻕ.
ﻭﺗﻌﺮِﻳﻒ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺍﻟِﺎﺳﻤِﻴﺔِ ﻭﺍﻟﹾِﺈﺗﻴﺎﻥﹸ ﻓِﻴﻬﺎ ﺑِﻀﻤِﲑِ ﺍﻟﹾﻔﹶﺼﻞِ؛ ﻟِﺈِﻓﹶﺎﺩﺓِ ﺍﺧﺘِﺼﺎﺻِﻪِ ﺳﺒﺤﺎﻧﻪ
ﺑِﺈِﻳﺼﺎﻝِ ﺍﻟﺮﺯﻕِ ﺇِﻟﹶﻰ ﻋِﺒﺎﺩِﻩِ.
ﻭﺭﻭِﻱ ﻋﻦِ ﺍﺑﻦِ ﻣﺴﻌﻮﺩٍ tﻗﹶﺎﻝﹶ } :ﺃﹶﻗﹾﺮﺃﹶﻧِﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﺇِﻧﻲ ﺃﹶﻧﺎ ﺍﻟﺮﺯﺍﻕ ﺫﹸﻭ ﺍﻟﹾﻘﹸﻮﺓِ
ﺍﻟﹾﻤﺘِﲔ.(4) {
) (1ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺁﻳﺔ.58 :
) (2ﺳﻮﺭﺓ ﻕ ﺁﻳﺔ .11 ، 10
) (3ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺁﻳﺔ.22 :
) (4ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺮﺍﺀﺍﺕ ) ، (2940ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳊﺮﻭﻑ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ).(3993
39
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﺫﹸﻭ ﺍﻟﹾﻘﹸﻮﺓِ(؛ ﺃﹶﻱ :ﺻﺎﺣِﺐ ﺍﻟﹾﻘﹸﻮﺓِ؛ ﻓﹶﻬﻮ ﺑِﻤﻌﻨﻰ ﺍﺳﻤِﻪِ ﺍﻟﹾﻘﹶﻮِﻱ؛ ﺇِﻟﱠﺎ ﺃﹶﻧﻪ ﺃﹶﺑﻠﹶﻎﹸ ﻓِﻲ
ﺍﻟﹾﻤﻌﻨﻰ ،ﻓﹶﻬﻮ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻗﹸﻮﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﺗﺘﻨﺎﻗﹶﺺ ﻓِﻴﻬِﻦ ﺃﹶﻭ ﻳﻔﹾﺘﺮ.
ﺸﺪِﻳﺪِ(.
ﻭﺃﹶﻣﺎ )ﺍﻟﹾﻤﺘِﲔ(؛ ﻓﹶﻬﻮ ﺍﺳﻢ ﻟﹶﻪ ﻣِﻦ ﺍﻟﹾﻤﺘﺎﻧﺔِ ،ﻭﻗﹶﺪ ﻓﹶﺴﺮﻩ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﺑِـ) :ﺍﻟ
ﺇﺛﺒﺎﺕ ﺻﻔﱵ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﷲ
ﻭﻗﹶﻮﻟﹸﻪ.(1) { ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 } :
)ﻭﻗﹶﻮﻟﹸﻪ.(2) { ÇÎÑÈ #ZŽ•ÅÁt/ $Jè‹Ïÿxœ tb%x. ©!$# ¨bÎ) 3 ÿ¾ÏmÎ/ /ä3ÝàÏètƒ $-KÏèÏR ©!$# ¨bÎ) } :
( { ) (..(3ﺇِﻟﹶﺦ؛ ﺩﻝﱠ ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺘﻲِ ﺍﻟﺴﻤﻊِ ﻭﺍﻟﹾﺒﺼﺮِ ﻟﹶﻪ Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 ﻗﹶﻮﻟﹸﻪ} :
ﺳﺒﺤﺎﻧﻪ ﺑﻌﺪ ﻧﻔﹾﻲِ ﺍﻟﹾﻤِﺜﹾﻞِ ﻋﻨﻪ ،ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﻧﻔﹾﻲِ ﺍﻟﹾﻤِﺜﹾﻞِ ﻧﻔﹾﻲ ﺍﻟﺼﻔﹶﺎﺕِ؛ ﻛﹶﻤﺎ ﻳﺪﻋِﻲ
ﺫﹶﻟِﻚ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔﹸ ،ﻭﻳﺤﺘﺠﻮﻥﹶ ﺑِﻪِ ﺑﺎﻃِﻠﹰﺎ ،ﺑﻞِ ﺍﻟﹾﻤﺮﺍﺩ ﺇِﹾﺛﺒﺎﺕ ﺍﻟﺼﻔﹶﺎﺕِ ﻣﻊ ﻧﻔﹾﻲِ ﻣﻤﺎﺛﹶﻠﹶﺘِﻬﺎ ﻟِﺼِﻔﹶﺎﺕِ
ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ.
ﻗﹶﺎﻝﹶ ﺍﻟﻌﻠﱠﺎﻣﺔﹸ ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ) :ﻗﹶﻮﻟﹸﻪ ..(4) { ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 } :ﺇِﻧﻤﺎ ﻗﹶﺼﺪ
ﺑِﻪِ ﻧﻔﹾﻲ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﻪ ﺷﺮِﻳﻚ ﺃﹶﻭ ﻣﻌﺒﻮﺩ ﻳﺴﺘﺤِﻖ ﺍﻟﹾﻌِﺒﺎﺩﺓﹶ ﻭﺍﻟﺘﻌﻈِﻴﻢ؛ ﻛﹶﻤﺎ ﻳﻔﹾﻌﻠﹸﻪ ﺍﻟﹾﻤﺸﺒﻬﻮﻥﹶ
ﻭﺍﻟﹾﻤﺸﺮِﻛﹸﻮﻥﹶ ،ﻭﻟﹶﻢ ﻳﻘﹾﺼِﺪ ﺑِﻪِ ﻧﻔﹾﻲ ﺻِﻔﹶﺎﺕِ ﻛﹶﻤﺎﻟِﻪِ ،ﻭﻋﻠﹸﻮﻩِ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ ،ﻭﺗﻜﹶﻠﱡﻤِﻪِ ﺑِﻜﹸﺘﺒِﻪِ،
ﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﻓِﻲ
ﻭﺗﻜﹶﻠﱡﻤِﻪِ ﻟِﺮﺳﻠِﻪِ ،ﻭﺭ ﺅﻳﺔِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻟﹶﻪ ﺟﻬﺮﺓﹰ ﺑِﺄﹶﺑﺼﺎﺭِﻫِﻢ ﻛﹶﻤﺎ ﺗﺮﻯ ﺍﻟ
ﺍﻟﺼﺤﻮِ (..ﺍﻫـ.
ﻭﻣﻌﻨﻰ ﺍﻟﺴﻤِﻴﻊ :ﺍﻟﹾﻤﺪﺭِﻙ ﻟِﺠﻤﻴﻊِ ﺍﻟﹾﺄﹶﺻﻮﺍﺕِ ﻣﻬﻤﺎ ﺧﻔﹶﺘﺖ ،ﻓﹶﻬﻮ ﻳﺴﻤﻊ ﺍﻟﺴﺮ ﻭﺍﻟﻨﺠﻮﻯ
ﺑِﺴﻤﻊٍ ﻫﻮ ﺻِﻔﹶﺔﹲ ﻟﹶﺎ ﻳﻤﺎﺛِﻞﹸ ﺃﹶﺳﻤﺎﻉ ﺧﻠﹾﻘِﻪِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.11 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.58 :
) (3ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.11 :
) (4ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.11 :
40
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻣﻌﻨﻰ ﺍﻟﹾﺒﺼِﲑِ :ﺍﻟﹾﻤﺪﺭِﻙ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﻤﺮِﺋﻴﺎﺕِ ﻣِﻦ ﺍﻟﹾﺄﹶﺷﺨﺎﺹِ ﻭﺍﻟﹾﺄﹶﻟﹾﻮﺍﻥِ ﻣﻬﻤﺎ ﻟﹶﻄﹸﻔﹶﺖ ﺃﹶﻭ
ﺑﻌﺪﺕ ،ﻓﹶﻠﹶﺎ ﺗﺆﺛﱢﺮ ﻋﻠﹶﻰ ﺭ ﺅﻳﺘِﻪِ ﺍﻟﹾﺤﻮﺍﺟِﺰ ﻭﺍﻟﹾﺄﹶﺳﺘﺎﺭ ،ﻭﻫﻮ ﻣِﻦ ﻓﹶﻌِﻴﻞٍ ﺑِﻤﻌﻨﻰ ﻣﻔﹾﻌِﻞٍ ،ﻭﻫﻮ ﺩﺍﻝﱞ ﻋﻠﹶﻰ
ﺛﹸﺒﻮﺕِ ﺻِﻔﹶﺔِ ﺍﻟﹾﺒﺼﺮِ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻮﺟﻪِ ﺍﻟﱠﺬِﻱ ﻳﻠِﻴﻖ ﺑِﻪِ.
)¨bÎ ﺭﻭﻯ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ )ﺳﻨﻨِﻪِ( ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ tﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ r ﻗﹶﺮﺃﹶ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹶ }} :
،(1) { ÇÎÑÈ #ZŽ•ÅÁt/ $Jè‹Ïÿxœ tb%x. ©!$#ﻓﹶﻮﺿﻊ ﺇِﺑﻬﺎﻣﻪ ﻋﻠﹶﻰ ﺃﹸﺫﹸﻧِﻪِ ،ﻭﺍﻟﱠﺘِﻲ ﺗﻠِﻴﻬﺎ ﻋﻠﹶﻰ ﻋﻴﻨﻴﻪِ {.
ﻭﻣﻌﻨﻰ ﺍﻟﹾﺤﺪِﻳﺚِ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺴﻤﻊ ﺑِﺴﻤﻊٍ ،ﻭﻳﺮﻯ ﺑِﻌﻴﻦٍ ،ﻓﹶﻬﻮ ﺣﺠﺔﹲ ﻋﻠﹶﻰ ﺑﻌﺾِ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓِ
ﺍﻟﱠﺬِﻳﻦ ﻳﺠﻌﻠﹸﻮﻥﹶ ﺳﻤﻌﻪ ﻋِﻠﹾﻤﻪ ﺑِﺎﻟﹾﻤﺴﻤﻮﻋﺎﺕِ ،ﻭﺑﺼﺮﻩ ﻋِﻠﹾﻤﻪ ﺑِﺎﻟﹾﻤﺒﺼﺮﺍﺕِ ،ﻭﻫﻮ ﺗﻔﹾﺴِﲑ ﺧﺎﻃِﺊﹲ؛
ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺄﹶﻋﻤﻰ ﻳﻌﻠﹶﻢ ﺑِﻮﺟﻮﺩِ ﺍﻟﺴﻤﺎﺀِ ﻭﻟﹶﺎ ﻳﺮﺍﻫﺎ ،ﻭﺍﻟﹾﺄﹶﺻﻢ ﻳﻌﻠﹶﻢ ﺑِﻮﺟﻮﺩِ ﺍﻟﹾﺄﹶﺻﻮﺍﺕِ ﻭﻟﹶﺎ ﻳﺴﻤﻌﻬﺎ.
ﺇِﺛﹾﺒﺎﺕِ ﺻِﻔﹶﺘﻲِ ﺍﻟﹾِﺈﺭﺍﺩﺓِ ﻭﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ ﷲ
،(2) { 4 «!$$Î/ žwÎ) no§qè% Ÿw ª!$# uä!$x© $tB |Mù=è% y7tF¨Zy_ |Mù=yzyŠ øŒ Î) Iwöqs9ur )ﻭﻗﹶﻮﻟﹸﻪ} :
&Nä3s9 ôM¯=Ïmé ﻭﻗﹶﻮﻟﹸﻪ (3) { ÇËÎÌÈ ß‰ƒÌ•ãƒ $tB ã@yèøÿtƒ ©!$# £`Å3»s9ur (#qè=tGtGø%$# $tB ª!$# uä!$x© öqs9ur } :ﻭﻗﹶﻮﻟﹸﻪ} :
،(4) { ÇÊÈ ß‰ƒÌ•ãƒ $tB ãNä3øts† ©!$# ¨bÎ) 3 îPã•ãm öNçFRr&ur ωøŠ¢Á9$# ’Ìj?ÏtèC uŽö•xî öNä3ø‹n=tæ 4‘n=÷Fム$tB žwÎ) ÉO»yè÷RF{$# èpyJŠÍku5
ö@yèøgs† ¼ã&©#ÅÒムbr& ÷Š ̕ム`tBur ( ÉO»n=ó™M~Ï9 ¼çnu‘ô‰|¹ ÷yuŽô³o„ ¼çmtƒÏ‰ôgtƒ br& ª!$# ÏŠ ̕ム`yJsù ﻭﻗﹶﻮﻟﹸﻪ} :
.(5) { 4 Ïä!$yJ¡¡9$# ’Îû ߉¨è¢Átƒ $yJ¯Rr'Ÿ2 %[`t•ym $¸)Íh‹|Ê ¼çnu‘ô‰|¹
ﻗﹶﻮﻟﹸﻪ (..(6) { |Mù=yzyŠ øŒÎ) Iwöqs9ur } :ﺇِﻟﹶﺦ ،ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺩﻟﱠﺖ ﻋﻠﹶﻰ ﺇِﺛﹾﺒﺎﺕِ ﺻِﻔﹶﺘﻲِ ﺍﻟﹾِﺈﺭﺍﺩﺓِ
ﻭﺍﻟﹾﻤﺸِﻴﹶﺌﺔِ ،ﻭﺍﻟﻨﺼﻮﺹ ﻓِﻲ ﺫﹶﻟِﻚ ﻟﹶﺎ ﺗﺤﺼﻰ ﻛﹶﺜﹾﺮﺓﹰ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.58 :
) (2ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ.39 :
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.253 :
) (4ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ.1 :
) (5ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.125 :
) (6ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ.39 :
41
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓﹸ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﺇِﺭﺍﺩﺓﹰ ﻭﺍﺣِﺪﺓﹰ ﻗﹶﺪِﳝﺔﹰ ﺗﻌﻠﱠﻘﹶﺖ ﻓِﻲ ﺍﻟﹾﺄﹶﺯﻝِ ﺑِﻜﹸﻞﱢ ﺍﻟﹾﻤﺮﺍﺩﺍﺕِ ،ﻓﹶﻴﻠﹾﺰﻣﻬﻢ ﺗﺨﻠﱡﻒ
ﺍﻟﹾﻤﺮﺍﺩِ ﻋﻦِ ﺍﻟﹾِﺈﺭﺍﺩﺓِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ؛ ﻓﹶﻌﻠﹶﻰ ﻣﺬﹾﻫﺒِﻬِﻢ ﻓِﻲ ﻧﻔﹾﻲِ ﺍﻟﺼﻔﹶﺎﺕِ ﻟﹶﺎ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﺻِﻔﹶﺔﹶ ﺍﻟﹾِﺈﺭﺍﺩﺓِ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻧﻪ
ﻳﺮِﻳﺪ ﺑِِﺈﺭﺍﺩﺓٍ ﺣﺎﺩِﺛﹶﺔٍ ﻟﹶﺎ ﻓِﻲ ﻣﺤﻞﱟ ،ﻓﹶﻴﻠﹾﺰﻣﻬﻢ ﻗِﻴﺎﻡ ﺍﻟﺼﻔﹶﺔِ ﺑِﻨﻔﹾﺴِﻬﺎ ،ﻭﻫﻮ ﻣِﻦ ﺃﹶﺑﻄﹶﻞِ ﺍﻟﹾﺒﺎﻃِﻞِ.
ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﻖ؛ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﺍﻟﹾِﺈﺭﺍﺩﺓﹶ ﻋﻠﹶﻰ ﻧﻮﻋﻴﻦِ:
- 1ﺇِﺭﺍﺩﺓﹲ ﻛﹶﻮﻧِﻴﺔﹲ ﺗﺮﺍﺩِﻓﹸﻬﺎ ﺍﻟﹾﻤﺸِﻴﹶﺌﺔﹸ ،ﻭﻫﻤﺎ ﺗﺘﻌﻠﱠﻘﹶﺎﻥِ ﺑِﻜﹸﻞﱢ ﻣﺎ ﻳﺸﺎﺀُ ﺍﻟﻠﱠﻪ ﻓِﻌﻠﹶﻪ ﻭﺇِﺣﺪﺍﹶﺛﻪ ،ﻓﹶﻬﻮ
)yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ ﺳﺒﺤﺎﻧﻪ ﺇِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺷﻴﺌﹰﺎ ﻭﺷﺎﺀَﻩ ﻛﹶﺎﻥﹶ ﻋﻘِﺐ ﺇِﺭﺍﺩﺗِﻪِ ﻟﹶﻪ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
©.(1) { ÇÑËÈ ãbqä3uŠsù `ä. ¼çms9 tAqà)tƒ br& $º«ø‹x
ﻭﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﺼﺤِﻴﺢِ } :ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ.(2) {
- 2ﻭﺇِﺭﺍﺩﺓﹲ ﺷﺮﻋِﻴﺔﹲ ﺗﺘﻌﻠﱠﻖ ﺑِﻤﺎ ﻳﺄﹾﻣﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻋِﺒﺎﺩﻩ ﻣِﻤﺎ ﻳﺤِﺒﻪ ﻭﻳﺮﺿﺎﻩ ،ﻭﻫِﻲ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓﹸ
ﻓِﻲ ﻣِﺜﹾﻞِ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ.(3) { uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ } :
ﻭﻟﹶﺎ ﺗﻠﹶﺎﺯﻡ ﺑﻴﻦ ﺍﻟﹾِﺈﺭﺍﺩﺗﻴﻦِ؛ ﺑﻞﹾ ﻗﹶﺪ ﺗﺘﻌﻠﱠﻖ ﻛﹸﻞﱞ ﻣِﻨﻬﻤﺎ ﺑِﻤﺎ ﻟﹶﺎ ﺗﺘﻌﻠﱠﻖ ﺑِﻪِ ﺍﻟﹾﺄﹸﺧﺮﻯ ،ﻓﹶﺒﻴﻨﻬﻤﺎ ﻋﻤﻮﻡ
ﻭﺧﺼﻮﺹ ﻣِﻦ ﻭﺟﻪٍ.
ﻓﹶﺎﻟﹾِﺈﺭﺍﺩﺓﹸ ﺍﻟﹾﻜﹶﻮﻧِﻴﺔﹸ ﺃﹶﻋﻢ ﻣِﻦ ﺟِﻬﺔِ ﺗﻌﻠﱡﻘِﻬﺎ ﺑِﻤﺎ ﻟﹶﺎ ﻳﺤِﺒﻪ ﺍﻟﻠﱠﻪ ﻭﻳﺮﺿﺎﻩ ﻣِﻦ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﻭﺍﻟﹾﻤﻌﺎﺻِﻲ،
ﻭﺃﹶﺧﺺ ﻣِﻦ ﺟِﻬﺔِ ﺃﹶﻧﻬﺎ ﻟﹶﺎ ﺗﺘﻌﻠﱠﻖ ﺑِﻤِﺜﹾﻞِ ﺇِﳝﺎﻥِ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ﻭﻃﹶﺎﻋﺔِ ﺍﻟﹾﻔﹶﺎﺳِﻖِ.
ﺸﺮﻋِﻴﺔﹸ ﺃﹶﻋﻢ ﻣِﻦ ﺟِﻬﺔِ ﺗﻌﻠﱡﻘِﻬﺎ ﺑِﻜﹸﻞﱢ ﻣﺄﹾﻣﻮﺭٍ ﺑِﻪِ ﻭﺍﻗِﻌﺎ ﻛﹶﺎﻥﹶ ﺃﹶﻭ ﻏﹶﻴﺮ ﻭﺍﻗِﻊٍ ،ﻭﺃﹶﺧﺺ
ﻭﺍﻟﹾِﺈﺭﺍﺩﺓﹸ ﺍﻟ
ﻣِﻦ ﺟِﻬﺔِ ﺃﹶﻥﱠ ﺍﻟﹾﻮﺍﻗِﻊ ﺑِﺎﻟﹾِﺈﺭﺍﺩﺓِ ﺍﻟﹾﻜﹶﻮﻧِﻴﺔِ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻏﹶﻴﺮ ﻣﺄﹾﻣﻮﺭٍ ﺑِﻪِ.
ﻭﺍﻟﹾﺤﺎﺻِﻞﹸ ﺃﹶﻥﱠ ﺍﻟﹾِﺈﺭﺍﺩﺗﻴﻦِ ﻗﹶﺪ ﺗﺠﺘﻤِﻌﺎﻥِ ﻣﻌﺎ ﻓِﻲ ﻣِﺜﹾﻞِ ﺇِﳝﺎﻥِ ﺍﻟﹾﻤﺆﻣِﻦِ ،ﻭﻃﹶﺎﻋﺔِ ﺍﻟﹾﻤﻄِﻴﻊِ.
ﻭﺗﻨﻔﹶﺮِﺩ ﺍﻟﹾﻜﹶﻮﻧِﻴﺔﹸ ﻓِﻲ ﻣِﺜﹾﻞِ ﻛﹸﻔﹾﺮِ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ،ﻭﻣﻌﺼِﻴﺔِ ﺍﻟﹾﻌﺎﺻِﻲ.
) (1ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ.82 :
) (2ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ).(4612
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.185 :
42
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺸﺮﻋِﻴﺔﹸ ﻓِﻲ ﻣِﺜﹾﻞِ ﺇِﳝﺎﻥِ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ،ﻭﻃﹶﺎﻋﺔِ ﺍﻟﹾﻌﺎﺻِﻲ.
ﻭﺗﻨﻔﹶﺮِﺩ ﺍﻟ
ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ..(1) { y7tF¨Zy_ |Mù=yzyŠ øŒÎ) Iwöqs9ur } :ﺍﻟﹾﺂﻳﺔﹶ؛ ﻫﺬﹶﺍ ﻣِﻦ ﻗﹶﻮﻝِ ﺍﻟﻠﱠﻪِ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦِ
ﺍﻟﺮﺟﻞِ ﺍﻟﹾﻤﺆﻣِﻦِ ﻟِﺰﻣِﻴﻠِﻪِ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ﺻﺎﺣِﺐِ ﺍﻟﹾﺠﻨﺘﻴﻦِ؛ ﻳﻌِﻈﹸﻪ ﺑِﻪِ ﺃﹶﻥﹾ ﻳﺸﻜﹸﺮ ﻧِﻌﻤﺔﹶ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻪِ ،ﻭﻳﺮﺩﻫﺎ
ﺇِﻟﹶﻰ ﻣﺸِﻴﺌﹶﺔِ ﺍﻟﻠﱠﻪِ ،ﻭﻳﺒﺮﺃﹶ ﻣِﻦ ﺣﻮﻟِﻪِ ﻭﻗﹸﻮﺗِﻪِ؛ ﻓﹶِﺈﻧﻪ ﻟﹶﺎ ﻗﹸﻮﺓﹶ ﺇِﻟﱠﺎ ﺑِﺎﻟﻠﱠﻪِ.
ﻭﻗﹶﻮﻟﹸﻪ ..(2) { (#qè=tGtGø%$# $tB ª!$# uä!$x© öqs9ur } :ﺍﻟﹾﺂﻳﺔﹶ؛ ﺇِﺧﺒﺎﺭ ﻋﻤﺎ ﻭﻗﹶﻊ ﺑﻴﻦ ﺃﹶﺗﺒﺎﻉِ ﺍﻟﺮﺳﻞِ ﻣِﻦ
ﺑﻌﺪِﻫِﻢ ،ﻣِﻦ ﺍﻟﺘﻨﺎﺯﻉِ ،ﻭﺍﻟﺘﻌﺎﺩِﻱ ﺑ ﻐﻴﺎ ﺑﻴﻨﻬﻢ ﻭﺣﺴﺪﺍ ،ﻭﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﺇِﻧﻤﺎ ﻛﹶﺎﻥﹶ ﺑِﻤﺸِﻴﺌﹶﺔِ ﺍﻟﻠﱠﻪِ U
ﻭﻟﹶﻮ ﺷﺎﺀَ ﻋﺪﻡ ﺣﺼﻮﻟِﻪِ ﻣﺎ ﺣﺼﻞﹶ ،ﻭﻟﹶﻜِﻨﻪ ﺷﺎﺀَﻩ ﻓﹶﻮﻗﹶﻊ.
ﻭﻗﹶﻮﻟﹸﻪ ..(3) { ¼çmtƒÏ‰ôgtƒ br& ª!$# ϊ̕ム`yJsù } :ﺇِﻟﹶﺦ؛ ﺍﻟﹾﺂﻳﺔﹸ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻛﹸﻠﺎ ﻣِﻦ ﺍﻟﹾﻬِﺪﺍﻳﺔِ
ﻭﺍﻟﻀﻠﹶﺎﻝِ ﺑِﺨﻠﹾﻖِ ﺍﻟﻠﱠﻪِ Uﻓﹶﻤﻦ ﻳﺮِﺩ ﻫِﺪﺍﻳﺘﻪ - ﺃﹶﻱ :ﺇِﻟﹾﻬﺎﻣﻪ ﻭﺗﻮﻓِﻴﻘﹶﻪ - ﻳﺸﺮﺡ ﺻﺪﺭﻩ ﻟِﻠﹾﺈِﺳﻠﹶﺎﻡِ،
ﺑِﺄﹶﻥﹾ ﻳﻘﹾﺬِﻑ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ ﻧﻮﺭﺍ ،ﻓﹶﻴﺘﺴِﻊ ﻟﹶﻪ ،ﻭﻳﻨﺒﺴِﻂﹶ؛ ﻛﹶﻤﺎ ﻭﺭﺩ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﻣﻦ ﻳﺮِﺩ ﺇِﺿﻠﹶﺎﻟﹶﻪ
ﻭﺧِﺬﹾﻟﹶﺎﻧﻪ ﻳﺠﻌﻞﹾ ﺻﺪﺭﻩ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟﻀﻴﻖِ ﻭﺍﻟﹾﺤﺮﺝِ ،ﻓﹶﻠﹶﺎ ﻳﻨﻔﹸﺬﹸ ﺇِﻟﹶﻴﻪِ ﻧﻮﺭ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﺷﺒﻪ ﺫﹶﻟِﻚ ﺑِﻤﻦ
ﻳﺼﻌﺪ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ.
ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﳊﺐ ﷲ ﻭﺑﻴﺎﻥ ﻣﺎ ﳛﺐ ﻭﻣﻦ ﳛﺐ
•=Ïtä† ©!$# ¨bÎ) ( (#þqäÜÅ¡ø%r&ur ﻭﻗﹶﻮﻟﹸﻪ} ،(4) { ÇÊÒÎÈ tûüÏZÅ¡ósßJø9$# •=Ïtä† ©!$# ¨bÎ) ¡ (#þqãZÅ¡ômr&ur } :
•=Ïtä† ©!$# ¨bÎ) 4 öNçlm; (#qßJŠÉ)tGó™$$sù öNä3s9 (#qßJ»s)tFó™$# $yJsù { )} ،(5 ÇÒÈ šúüÏÜÅ¡ø)ßJø9$#
،(7) { ÇËËËÈ šúïÌ•ÎdgsÜtFßJø9$# •=Ïtä†ur tûüÎ/º§q-G9$# •=Ïtä† ©!$# ¨bÎ) } ،(6) { ÇÐÈ šúüÉ)-GßJø9$#ﻭﻗﹶﻮﻟﹸﻪ:
) (1ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ.39 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.253 :
) (3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.125 :
) (4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.195 :
) (5ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺁﻳﺔ.9 :
) (6ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.7 :
) (7ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.222 :
43
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ª!$# ’ÎAù'tƒ t$öq|¡sù ،(1) { ª!$#ﻭﻗﹶﻮﻟﹸﻪ} : ãNä3ö7Î6ósム‘ÏRqãèÎ7¨?$$sù ©!$# tbq™7Åsè? óOçFZä. bÎ) ö@è% }
)$yÿ|¹ ¾Ï&Î#‹Î6y™ ’Îû šcqè=ÏG»s)ムšúïÏ%©!$# •=Ïtä† ©!$# ¨bÎ ،(2) { ÿ¼çmtRq™6Ïtä†urﻭﻗﹶﻮﻟﹸﻪ} : öNåk™:Ïtä† 5Qöqs)Î/
.(3) { ÇÍÈ ÒÉqß¹ö•¨B Ö`»uŠ÷Yç/ Oßg¯Rr(x.
U ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺇِﹾﺛﺒﺎﺕ ﺃﹶﻓﹾﻌﺎﻝٍ ﻟﹶﻪ ﺗﻌﺎﻟﹶﻰ ﻧﺎﺷِﺌﹶﺔٍ ﻋﻦ ﺻِﻔﹶﺔِ ﺍﻟﹾﻤﺤﺒﺔِ ،ﻭﻣﺤﺒﺔﹸ ﺍﻟﻠﱠﻪِ
ﻟِﺒﻌﺾِ ﺍﻟﹾﺄﹶﺷﺨﺎﺹِ ﻭﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﻭﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ﻗﹶﺎِﺋﻤﺔﹲ ﺑِﻪِ ،ﻭﻫِﻲ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِﻳﺔِ
ﺍﻟﱠﺘِﻲ ﺗﺘﻌﻠﱠﻖ ﺑِﻤﺸِﻴﹶﺌﺘِﻪِ ،ﻓﹶﻬﻮ ﻳﺤِﺐ ﺑﻌﺾ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﺩﻭﻥﹶ ﺑﻌﺾٍ ﻋﻠﹶﻰ ﻣﺎ ﺗﻘﹾﺘﻀِﻴﻪِ ﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﺍﻟﹾﺒﺎﻟِﻐﺔﹸ.
ﻭﻳﻨﻔِﻲ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓﹸ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﺻِﻔﹶﺔﹶ ﺍﻟﹾﻤﺤﺒﺔِ؛ ﺑِﺪﻋﻮﻯ ﺃﹶﻧﻬﺎ ﺗﻮﻫِﻢ ﻧﻘﹾﺼﺎ؛ ﺇِﺫِ ﺍﻟﹾﻤﺤﺒﺔﹸ ﻓِﻲ
ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻣﻌﻨﺎﻫﺎ ﻣﻴﻠﹸﻪ ﺇِﻟﹶﻰ ﻣﺎ ﻳﻨﺎﺳِﺒﻪ ﺃﹶﻭ ﻳﺴﺘﻠِﺬﱡﻩ.
ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓﹸ؛ ﻓﹶﻴﺮﺟِﻌﻮﻧﻬﺎ ﺇِﻟﹶﻰ ﺻِﻔﹶﺔِ ﺍﻟﹾِﺈﺭﺍﺩﺓِ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﻣﺤﺒﺔﹶ ﺍﻟﻠﱠﻪِ ﻟِﻌﺒﺪِﻩِ ﻟﹶﺎ ﻣﻌﻨﻰ ﻟﹶﻬﺎ
ﺇِﻟﱠﺎ ﺇِﺭﺍﺩﺗﻪ ﻟِِﺈﻛﹾﺮﺍﻣِﻪِ ﻭﻣﺜﹸﻮﺑﺘِﻪِ.
ﻭﻛﹶﺬﹶﻟِﻚ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻓِﻲ ﺻِﻔﹶﺎﺕِ ﺍﻟﺮﺿﺎ ﻭﺍﻟﹾﻐﻀﺐِ ﻭﺍﻟﹾﻜﹶﺮﺍﻫِﻴﺔِ ﻭﺍﻟﺴﺨﻂِ؛ ﻛﹸﻠﱡﻬﺎ ﻋِﻨﺪﻫﻢ ﺑِﻤﻌﻨﻰ
ﺇِﺭﺍﺩﺓِ ﺍﻟﺜﱠﻮﺍﺏِ ﻭﺍﻟﹾﻌِﻘﹶﺎﺏِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ؛ ﻓﹶﻠِﺄﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﺇِﺭﺍﺩﺓﹰ ﻗﹶﺎِﺋﻤﺔﹰ ﺑِﻪِ ،ﻓﹶﻴﻔﹶﺴﺮﻭﻥﹶ ﺍﻟﹾﻤﺤﺒﺔﹶ ﺑِﺄﹶﻧﻬﺎ ﻧﻔﹾﺲ ﺍﻟﺜﱠﻮﺍﺏِ
ﺍﻟﹾﻮﺍﺟِﺐِ ﻋِﻨﺪﻫﻢ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻟِﻬ ﺆﻟﹶﺎﺀِ؛ ﺑِﻨﺎﺀً ﻋﻠﹶﻰ ﻣﺬﹾﻫﺒِﻬِﻢ ﻓِﻲ ﻭﺟﻮﺏِ ﺇِﺛﹶﺎﺑﺔِ ﺍﻟﹾﻤﻄِﻴﻊِ ﻭﻋِﻘﹶﺎﺏِ
ﺍﻟﹾﻌﺎﺻِﻲ.
ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﻖ؛ ﻓﹶﻴﺜﹾﺒِﺘﻮﻥﹶ ﺍﻟﹾﻤﺤﺒﺔﹶ ﺻِﻔﹶﺔﹰ ﺣﻘِﻴﻘِﻴﺔﹰ ﻟِﻠﱠﻪِ Uﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ،ﻓﹶﻠﹶﺎ ﺗﻘﹾﺘﻀِﻲ
ﺸﺒِﻴﻬﺎ .ﻛﹶﻤﺎ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﻟﹶﺎﺯِﻡ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺤﺒﺔِ ،ﻭﻫِﻲ ﺇِﺭﺍﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﺇِﻛﹾﺮﺍﻡ ﻣﻦ
ﻋِﻨﺪﻫﻢ ﻧﻘﹾﺼﺎ ﻭﻟﹶﺎ ﺗ
ﻳﺤِﺒﻪ ﻭﺇِﺛﹶﺎﺑﺘﻪ.
) (1ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ.31 :
) (2ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ.54 :
) (3ﺳﻮﺭﺓ ﺍﻟﺼﻒ ﺁﻳﺔ.4 :
44
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻟﹶﻴﺖ ﺷِﻌﺮِﻱ ﺑِﻤﺎﺫﹶﺍ ﻳﺠِﻴﺐ ﺍﻟﻨﺎﻓﹸﻮﻥﹶ ﻟِﻠﹾﻤﺤﺒﺔِ ﻋﻦ ﻣِﺜﹾﻞِ ﻗﹶﻮﻟِﻪِ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻓِﻲ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ
ﻫﺮﻳﺮﺓﹶ } :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺇِﺫﹶﺍ ﺃﹶﺣﺐ ﻋﺒﺪﺍ؛ ﻗﹶﺎﻝﹶ ﻟِﺠِﺒﺮِﻳﻞﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ :ﺇِﻧﻲ ﺃﹸﺣِﺐ ﻓﹸﻠﹶﺎﻧﺎ ﻓﹶﺄﹶﺣِﺒﻪ ،ﻗﹶﺎﻝﹶ:
ﻓﹶﻴﻘﹸﻮﻝﹸ ﺟِﺒﺮِﻳﻞﹸ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻟِﺄﹶﻫﻞِ ﺍﻟﺴﻤﺎﺀِ :ﺇِﻥﱠ ﺭﺑﻜﹸﻢ U ﻳﺤِﺐ ﻓﹸﻠﹶﺎﻧﺎ ﻓﹶﺄﹶﺣِﺒﻮﻩ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻴﺤِﺒﻪ
ﺃﹶﻫﻞﹸ ﺍﻟﺴﻤﺎﺀِ ،ﻭﻳﻮﺿﻊ ﻟﹶﻪ ﺍﻟﹾﻘﹶﺒﻮﻝﹸ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ،ﻭﺇِﺫﹶﺍ ﺃﹶﺑﻐﻀﻪ ﻓﹶﻤﺜِﻴﻞﹸ ﺫﹶﻟِﻚ ،(1) { ﺭﻭﺍﻩ
ﺸﻴﺨﺎﻥِ؟ !
ﺍﻟ
ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ) :ﻭﺃﹶﺣﺴِﻨﻮﺍ( ﺃﹶﻣﺮ ﺑِﺎﻟﹾﺈِﺣﺴﺎﻥِ ﺍﻟﹾﻌﺎﻡ ﻓِﻲ ﻛﹸﻞﱢ ﺷﻲﺀٍ؛ ﻟﹶﺎ ﺳِﻴﻤﺎ
ﻓِﻲ ﺍﻟﻨﻔﹶﻘﹶﺔِ ﺍﻟﹾﻤﺄﹾﻣﻮﺭِ ﺑِﻬﺎ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ ،ﻭﺍﻟﹾِﺈﺣﺴﺎﻥﹸ ﻓِﻴﻬﺎ ﻳﻜﹸﻮﻥﹸ ﺑِﺎﻟﹾﺒﺬﹾﻝِ ﻭﻋﺪﻡِ ﺍﻟﹾﺈِﻣﺴﺎﻙِ ،ﺃﹶﻭ ﺑِﺎﻟﺘﻮﺳﻂِ
ﺑﻴﻦ ﺍﻟﺘﻘﹾﺘِﲑِ ﻭﺍﻟﺘﺒﺬِﻳﺮِ ،ﻭﻫﻮ ﺍﻟﹾﻘﹶﻮﺍﻡ ﺍﻟﱠﺬِﻱ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ.
ﺭﻭﻯ ﻣﺴﻠِﻢ ﻓِﻲ )ﺻﺤِﻴﺤِﻪِ( ﻋﻦ ﺷﺪﺍﺩِ ﺑﻦِ ﺃﹶﻭﺱٍ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻗﹶﺎﻝﹶ } :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ
ﻛﹶﺘﺐ ﺍﻟﹾِﺈﺣﺴﺎﻥﹶ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ؛ ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺘﻠﹾﺘﻢ ﻓﹶﺄﹶﺣﺴِﻨﻮﺍ ﺍﻟﹾﻘِﺘﻠﹶﺔﹶ ،ﻭﺇِﺫﹶﺍ ﹶﺫﺑﺤﺘﻢ ﻓﹶﺄﹶﺣﺴِﻨﻮﺍ ﺍﻟﺬﱢﺑﺤﺔﹶ،
ﻭﻟﹾﻴﺤِﺪ ﺃﹶﺣﺪﻛﹸﻢ ﺷﻔﹾﺮﺗﻪ ،ﻭﻟﹾﻴﺮِﺡ ﹶﺫﺑِﻴﺤﺘﻪ.(2) {
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ (3) { ÇÊÒÎÈ tûüÏZÅ¡ósßJø9$# •=Ïtä† ©!$# ¨bÎ) } :ﻓﹶﻬﻮ ﺗﻌﻠِﻴﻞﹲ ﻟِﻠﹾﺄﹶﻣﺮِ ﺑِﺎﻟﹾﺈِﺣﺴﺎﻥِ ،ﻓﹶﺈِﻧﻬﻢ
ﺇِﺫﹶﺍ ﻋﻠِﻤﻮﺍ ﺃﹶﻥﱠ ﺍﻟﹾِﺈﺣﺴﺎﻥﹶ ﻣﻮﺟِﺐ ﻟِﻤﺤﺒﺘِﻪِ؛ ﺳﺎﺭﻋﻮﺍ ﺇِﻟﹶﻰ ﺍﻣﺘِﺜﹶﺎﻝِ ﺍﻟﹾﺄﹶﻣﺮِ ﺑِﻪِ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﺜﱠﺎﻧِﻴﺔِ) :ﻭﺃﹶﻗﹾﺴِﻄﹸﻮﺍ(؛ ﻓﹶﻬﻮ ﺃﹶﻣﺮ ﺑِﺎﻟﹾِﺈﻗﹾﺴﺎﻁِ ،ﻭﻫﻮ ﺍﻟﹾﻌﺪﻝﹸ ﻓِﻲ ﺍﻟﹾﺤﻜﹾﻢِ ﺑﻴﻦ
ﺍﻟﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ ﺍﻟﹾﻤﺘﻨﺎﺯِﻋﺘﻴﻦِ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﻫﻮ ﻣِﻦ ﻗﹶﺴﻂﹶ ﺇِﺫﹶﺍ ﺟﺎﺭ ،ﻓﹶﺎﻟﹾﻬﻤﺰﺓﹸ ﻓِﻴﻪِ ﻟِﻠﺴﻠﹾﺐِ ،ﻭﻣِﻦ
ﺃﹶﺳﻤﺎﺋِﻪِ ﺗﻌﺎﻟﹶﻰ :ﺍﻟﹾﻤﻘﹾﺴِﻂﹸ.
ﻭﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﺤﺚﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺪﻝِ ﻭﻓﹶﻀﻠﹸﻪ ،ﻭﺃﹶﻧﻪ ﺳﺒﺐ ﻟِﻤﺤﺒﺔِ ﺍﻟﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (7047ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (2637ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (3161ﺃﲪﺪ
) ، (413/2ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ).(1778
) (2ﻣﺴﻠﻢ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﻣﺎ ﻳﺆﻛﻞ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ) ، (1955ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻳﺎﺕ ) ، (1409ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻀﺤﺎﻳﺎ
) ، (4413ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻀﺤﺎﻳﺎ ) ، (2815ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺬﺑﺎﺋﺢ ) ، (3170ﺃﲪﺪ ) ، (125/4ﺍﻟﺪﺍﺭﻣﻲ
ﺍﻷﺿﺎﺣﻲ ).(1970
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.195 :
45
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
(1) { 4؛ ﻓﹶﻤﻌﻨﺎﻩ :ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ öNçlm; (#qßJŠÉ)tGó™$$sù öNä3s9 (#qßJ»s)tFó™$# $yJsù ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻦ ﺃﹶﺣﺪٍ ﻋﻬﺪ ﻛﹶﻬﺆﻟﹶﺎﺀِ ﺍﻟﱠﺬِﻳﻦ ﻋﺎﻫﺪﺗﻤﻮﻫﻢ ﻋِﻨﺪ ﺍﻟﹾﻤﺴﺠِﺪِ ﺍﻟﹾﺤﺮﺍﻡِ؛ ﻓﹶﺎﺳﺘﻘِﻴﻤﻮﺍ ﻟﹶﻬﻢ
ﻋﻠﹶﻰ ﻋﻬﺪِﻫِﻢ ﻣﺪﺓﹶ ﺍﺳﺘِﻘﹶﺎﻣﺘِﻬِﻢ ﻟﹶﻜﹸﻢ ،ﻓﹶـ )ﻣﺎ( ﻫﻨﺎ ﻣﺼﺪﺭِﻳﺔﹲ ﻇﹶﺮﻓِﻴﺔﹲ.
(2) { ÇÍÈ؛ ﺃﹶﻱ :ﻳﺤِﺐ ﺍﻟﱠﺬِﻳﻦ )tûüÉ)-GßJø9$# •=Ïtä† ©!$# ¨bÎ ﹸﺛﻢ ﻋﻠﱠﻞﹶ ﺫﹶﻟِﻚ ﺍﻟﹾﺄﹶﻣﺮ ﺑِﻘﹶﻮﻟِﻪِ} :
ﻳﺘﻘﹸﻮﻥﹶ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﻣِﻨﻪ ﻋﺪﻡ ﻧﻘﹾﺾِ ﺍﻟﹾﻌﻬﻮﺩِ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ..(3) { tûüÎ/º§q-G9$# •=Ïtä† ©!$# ¨bÎ) } :ﺇِﻟﹶﺦ؛ ﻓﹶﻬﻮ ﺇِﺧﺒﺎﺭ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ
ﻋﻦ ﻣﺤﺒﺘِﻪِ ﻟِﻬﺬﹶﻳﻦِ ﺍﻟﺼﻨﻔﹶﻴﻦِ ﻣِﻦ ﻋِﺒﺎﺩِﻩِ.
ﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﻭﻝﹸ :ﻓﹶﻬﻢ ﺍﻟﺘﻮﺍﺑﻮﻥﹶ؛ ﺃﹶﻱ :ﺍﻟﱠﺬِﻳﻦ ﻳﻜﹾﺜِﺮﻭﻥﹶ ﺍﻟﺘﻮﺑﺔﹶ ﻭﺍﻟﺮﺟﻮﻉ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ Uﺑِﺎﻟِﺎﺳﺘِﻐﻔﹶﺎﺭِ
ﻣِﻤﺎ ﺃﹶﻟﹶﻤﻮﺍ ﺑِﻪِ ﻋﻠﹶﻰ ﻣﺎ ﺗﻘﹾﺘﻀِﻴﻪِ ﺻِﻴﻐﺔﹸ ﺍﻟﹾﻤﺒﺎﻟﹶ ﻐﺔِ ،ﻓﹶﻬﻢ ﺑِﻜﹶﺜﹾﺮﺓِ ﺍﻟﺘﻮﺑﺔِ ﻗﹶﺪ ﺗ ﹶﻄﻬﺮﻭﺍ ﻣِﻦ ﺍﻟﹾﺄﹶﻗﹾﺬﹶﺍﺭِ
ﻭﺍﻟﻨﺠﺎﺳﺎﺕِ ﺍﻟﹾﻤﻌﻨﻮِﻳﺔِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺍﻟﺬﱡﻧﻮﺏ ﻭﺍﻟﹾﻤﻌﺎﺻِﻲ.
ﻭﺃﹶﻣﺎ ﺍﻟﺜﱠﺎﻧِﻲ :ﻓﹶﻬﻢ ﺍﻟﹾﻤﺘﻄﹶﻬﺮﻭﻥﹶ ﺍﻟﱠﺬِﻳﻦ ﻳﺒﺎﻟِﻐﻮﻥﹶ ﻓِﻲ ﺍﻟﺘﻄﹶﻬﺮِ ،ﻭﻫﻮ ﺍﻟﺘﻨﻈِﻴﻒ ﺑِﺎﻟﹾﻮﺿﻮﺀِ ﺃﹶﻭ
ﺑِﺎﻟﹾ ﻐﺴﻞِ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺪﺍﺙِ ﻭﺍﻟﻨﺠﺎﺳﺎﺕِ ﺍﻟﹾﺤِﺴﻴﺔِ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻤﺘﻄﹶﻬﺮِﻳﻦ ﻫﻨﺎ ﺍﻟﱠﺬِﻳﻦ ﻳﺘﻨﺰﻫﻮﻥﹶ
ﻣِﻦ ﺇِﺗﻴﺎﻥِ ﺍﻟﻨﺴﺎﺀِ ﻓِﻲ ﺯﻣﻦِ ﺍﻟﹾﺤﻴﺾِ ﺃﹶﻭ ﻓِﻲ ﺃﹶﺩﺑﺎﺭِﻫِﻦ ،ﻭﺍﻟﹾﺤﻤﻞﹸ ﻋﻠﹶﻰ ﺍﻟﹾﻌﻤﻮﻡِ ﺃﹶﻭﻟﹶﻰ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﱃ(4) { ª!$# ãNä3ö7Î6ósム‘ÏRqãèÎ7¨?$$sù ©!$# tbq™7Åsè? óOçFZä. bÎ) ö@è% } :؛ ﻓﹶﻘﹶﺪ ﺭﻭِﻱ
ﻋﻦِ ﺍﻟﹾﺤﺴﻦِ ﻓِﻲ ﺳﺒﺐِ ﻧﺰﻭﻟِﻬﺎ ﺃﹶﻥﱠ ﻗﹶﻮﻣﺎ ﺍﺩﻋﻮﺍ ﺃﹶﻧﻬﻢ ﻳﺤِﺒﻮﻥﹶ ﺍﻟﻠﱠﻪ ،ﻓﹶﺄﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹶ ﻣِﺤﻨﺔﹰ
ﻟﹶﻬﻢ.
ﻭﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ﻗﹶﺪ ﺷﺮﻁﹶ ﺍﻟﻠﱠﻪ ﻟِﻤﺤﺒﺘِﻪِ ﺍﺗﺒﺎﻉ ﻧﺒِﻴﻪِ rﻓﹶﻠﹶﺎ ﻳﻨﺎﻝﹸ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺤﺒﺔﹶ ﺇِﻟﱠﺎ ﻣﻦ ﺃﹶﺣﺴﻦ
ﺍﻟِﺎﺗﺒﺎﻉ ﻭﺍﻟِﺎﺳﺘِﻤﺴﺎﻙ ﺑِﻬﺪﻳِﻪِ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ.
) (1ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.7 :
) (2ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.4 :
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.222 :
) (4ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ.31 :
46
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺇِﺛﹾﺒﺎﺕ ﺍﺳﻤﻴﻦِ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ ﻭﻫﻤﺎ ﺍﻟﹾﻐﻔﹸﻮﺭ ﻭﺍﻟﹾﻮﺩﻭﺩ
Ç`»uH ÷q§•9$# «!$# ÉOó¡ Î0 ،(1) { ÇÊÍÈﻭﻗﹶﻮﻟﹸﻪ} : ߊ rߊ u qø9$ # â‘qàÿ tóø9$ # uqèd ur )ﻭﻗﹶﻮﻟﹸﻪ} :
tb%Ÿ2ur } ،(3) { $VJù=Ïãur ‘ZpyJôm§ ‘ &äóÓ x« ¨@à2 |M÷èÅ™u r $uZ- /u } ،(2) { ÇÊÈ ÉOŠÏm §•9$ #
| =t G x . } ،(5) { 4 &äóÓx « ¨@ä. ôMyèÅ ™ur ÓÉLyJômu ‘ur } ،(4) { ÇÍÌÈ $VJŠÏmu‘ tûüÏ ZÏ B÷s ßJø9$$ Î/
ª!$$ sù } ،(7) { ÇÊÉÐÈ ÞO ŠÏm§•9$ # â‘qàÿ t óø9$# uqèd ur ( { )} ،(6 ‘ spyJ ôm§•9$ # ÏmÅ ¡øÿ tR 4’n?tã öNä3 š/u
.(8) { ÇÏÍÈ tûüÏH¿qº§•9$# ãNymö‘r& uqèdur ( $ZàÏÿ»ym îŽö•yz
(..(9) { â‘qàÿtóø9$#ﺇِﻟﹶﺦ؛ ﺗﻀﻤﻨﺖِ ﺍﻟﹾﺂﻳﺔﹸ ﺇِﺛﹾﺒﺎﺕ ﺍﺳﻤﻴﻦِ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ uqèdur ﻗﹶﻮﻟﹸﻪ} :
ﺍﻟﹾﺤﺴﻨﻰ ،ﻭﻫﻤﺎ :ﺍﻟﹾﻐﻔﹸﻮﺭ ،ﻭﺍﻟﹾﻮﺩﻭﺩ.
ﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﻭﻝﹸ :ﻓﹶﻬﻮ ﻣﺒﺎﻟﹶﻐﺔﹲ ﻓِﻲ ﺍﻟﹾﻐﻔﹾﺮِ ،ﻭﻣﻌﻨﺎﻩ :ﺍﻟﱠﺬِﻱ ﻳﻜﹾﺜﹸﺮ ﻣِﻨﻪ ﺍﻟﺴﺘﺮ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺬﹾﻧِﺒِﲔ ﻣِﻦ
ﻋِﺒﺎﺩِﻩِ ،ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻦ ﻣﺆﺍﺧﺬﹶﺗِﻬِﻢ.
ﻭﺃﹶﺻﻞﹸ ﺍﻟﹾﻐﻔﹾﺮِ :ﺍﻟﺴﺘﺮ ،ﻭﻣِﻨﻪ ﻳﻘﹶﺎﻝﹸ :ﺍﻟﺼﺒﻎﹸ ﺃﹶﻏﹾﻔﹶﺮ ﻟِﻠﹾﻮﺳﺦِ ،ﻭﻣِﻨﻪ :ﺍﻟﹾﻤِﻐﻔﹶﺮ ﻟِﺴﺘﺮﺓِ ﺍﻟﺮﺃﹾﺱِ.
ﻭﺃﹶﻣﺎ ﺍﻟﺜﱠﺎﻧِﻲ :ﻓﹶﻬﻮ ﻣِﻦ ﺍﻟﹾﻮﺩ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺧﺎﻟِﺺ ﺍﻟﹾﺤﺐ ﻭﺃﹶﻟﹾﻄﹶﻔﹸﻪ ،ﻭﻫﻮ ﺇِﻣﺎ ﻣِﻦ ﻓﹶﻌﻮﻝٍ ﺑِﻤﻌﻨﻰ
ﻓﹶﺎﻋِﻞٍ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﻌﻨﺎﻩ :ﺍﻟﹾﻜﹶﺜِﲑ ﺍﻟﹾﻮﺩ ﻟِﺄﹶﻫﻞِ ﻃﹶﺎﻋﺘِﻪِ ،ﻭﺍﻟﹾﻤﺘﻘﹶﺮﺏ ﺇِﻟﹶﻴﻬِﻢ ﺑِﻨﺼﺮِﻩِ ﻟﹶﻬﻢ ﻭﻣﻌﻮﻧﺘِﻪِ ،ﻭﺇِﻣﺎ
) (1ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﺁﻳﺔ.14 :
) (2ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ.1 :
) (3ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ.7 :
) (4ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ.43 :
) (5ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.156 :
) (6ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.54 :
) (7ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ.107 :
) (8ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ.64 :
) (9ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ.107 :
47
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣِﻦ ﻓﹶﻌﻮﻝٍ ﺑِﻤﻌﻨﻰ ﻣﻔﹾﻌﻮﻝٍ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﻌﻨﺎﻩ :ﺍﻟﹾﻤﻮﺩﻭﺩ ﻟِﻜﹶﺜﹾﺮﺓِ ﺇِﺣﺴﺎﻧِﻪِ ،ﺍﻟﹾﻤﺴﺘﺤِﻖ ﻟِﺄﹶﻥﹾ ﻳﻮﺩﻩ ﺧﻠﹾﻘﹸﻪ
ﻓﹶﻴﻌﺒﺪﻭﻩ ﻭﻳﺤﻤﺪﻭﻩ.
ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ؛ ﻓﹶﻘﹶﺪ )(1
{ ÇÊÈ ÉOŠÏm§•9$# Ç`»uH÷q§•9$# «!$# ÉOó¡Î0 ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﺗﻀﻤﻨﺖ ﺇِﹾﺛﺒﺎﺕ ﺍﺳﻤﻴﻪِ ﺍﻟﺮﺣﻤﻦِ ﻭﺍﻟﺮﺣِﻴﻢِ ،ﻭﺇِﹾﺛﺒﺎﺕ ﺻِﻔﹶﺘﻲِ ﺍﻟﺮﺣﻤﺔِ ﻭﺍﻟﹾﻌِﻠﹾﻢِ.
ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﻫﺬﹶﻳﻦِ )(2
{ ÇÊÈ ÉOŠÏm§•9$# Ç`»uH÷q§•9$# «!$# ÉOó¡Î0 ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﻓِﻲ ﺗﻔﹾﺴِﲑِ }
ﺍﻟِﺎﺳﻤﻴﻦِ ،ﻭﺑﻴﺎﻥﹸ ﺍﻟﹾﻔﹶﺮﻕِ ﺑﻴﻨﻬﻤﺎ ،ﻭﺃﹶﻥﱠ ﺃﹶﻭﻟﹶﻬﻤﺎ ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﺻِﻔﹶﺔِ ﺍﻟﺬﱠﺍﺕِ ﻭﺍﻟﺜﱠﺎﻧِﻲ ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﺻِﻔﹶﺔِ
ﺍﻟﹾﻔِﻌﻞِ.
ﻭﻗﹶﺪ ﺃﹶﻧﻜﹶﺮﺕِ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓﹸ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﺻِﻔﹶﺔﹶ ﺍﻟﺮﺣﻤﺔِ ﺑِﺪﻋﻮﻯ ﺃﹶﻧﻬﺎ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﺿﻌﻒ ﻭﺧﻮﺭ
ﻭﺗﺄﹶﻟﱡﻢ ﻟِﻠﹾﻤﺮﺣﻮﻡِ ،ﻭﻫﺬﹶﺍ ﻣِﻦ ﺃﹶﻗﹾﺒﺢِ ﺍﻟﹾﺠﻬﻞِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﺮﺣﻤﺔﹶ ﺇِﻧﻤﺎ ﺗﻜﹸﻮﻥﹸ ﻣِﻦ ﺍﻟﹾﺄﹶﻗﹾﻮِﻳﺎﺀِ ﻟِﻠﻀﻌﻔﹶﺎﺀِ ،ﻓﻠﹶﺎ
ﺗﺴﺘﻠﹾﺰِﻡ ﺿﻌﻔﹰﺎ ﻭﻟﹶﺎ ﺧﻮﺭﺍ؛ ﺑﻞﹾ ﻗﹶﺪ ﺗﻜﹸﻮﻥﹸ ﻣﻊ ﻏﹶﺎﻳﺔِ ﺍﻟﹾﻌِﺰﺓِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ،ﻓﹶﺎﻟﹾِﺈﻧﺴﺎﻥﹸ ﺍﻟﹾﻘﹶﻮِﻱ ﻳﺮﺣﻢ ﻭﻟﹶﺪﻩ
ﺍﻟﺼﻐِﲑ ﻭﺃﹶﺑﻮﻳﻪِ ﺍﻟﹾﻜﹶﺒِ ﲑﻳﻦِ ﻭﻣﻦ ﻫﻮ ﺃﹶﺿﻌﻒ ﻣِﻨﻪ ،ﻭﺃﹶﻳﻦ ﺍﻟﻀﻌﻒ ﻭﺍﻟﹾﺨﻮﺭ ﻭﻫﻤﺎ ﻣِﻦ ﺃﹶﺫﹶﻡ ﺍﻟﺼﻔﹶﺎﺕِ
ﻣِﻦ ﺍﻟﺮﺣﻤﺔِ ﺍﻟﱠﺘِﻲ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﻧﻔﹾﺴﻪ ﺑِﻬﺎ ،ﻭﺃﹶﺛﹾﻨﻰ ﻋﻠﹶﻰ ﺃﹶﻭﻟِﻴﺎﺋِﻪِ ﺍﻟﹾﻤﺘﺼﻔِﲔ ﺑِﻬﺎ ،ﻭﺃﹶﻣﺮﻫﻢ ﺃﹶﻥﹾ
ﻳﺘﻮﺍﺻﻮﺍ ﺑِﻬﺎ؟ ! ﻭﻗﹶﻮﻟﹸﻪ ..(3) { |M÷èÅ™ur $uZ-/u‘ } :ﺇِﻟﹶﺦ؛ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ Uﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦ ﺣﻤﻠﹶﺔِ
ﺍﻟﹾﻌﺮﺵِ ﻭﺍﻟﱠﺬِﻳﻦ ﺣﻮﻟﹶﻪ ،ﻳﺘﻮﺳﻠﹸﻮﻥﹶ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ Uﺑِﺮﺑﻮﺑِﻴﺘِﻪِ ﻭﺳﻌﺔِ ﻋِﻠﹾﻤِﻪِ ﻭﺭﺣﻤﺘِﻪِ ﻓِﻲ ﺩﻋﺎﺋِﻬِﻢ
ﻟِﻠﹾﻤﺆﻣِﻨِﲔ ،ﻭﻫﻮ ﻣِﻦ ﺃﹶﺣﺴﻦِ ﺍﻟﺘﻮﺳﻠﹶﺎﺕِ ﺍﻟﱠﺘِﻲ ﻳﺮﺟﻰ ﻣﻌﻬﺎ ﺍﻟﹾﺈِﺟﺎﺑﺔﹸ.
ﻋﻠﹶﻰ ﺍﻟﺘﻤﻴِﻴﺰِ ﺍﻟﹾﻤﺤﻮﻝِ ﻋﻦِ ﺍﻟﹾﻔﹶﺎﻋِﻞِ ،ﻭﺍﻟﺘﻘﹾﺪِﻳﺮ: )(4
{ $VJù=Ïãur ‘§ZpyJôm ﻭﻧﺼﺐ ﻗﹶﻮﻟﹶﻪ} :
ﻭﺳِﻌﺖ ﺭﺣﻤﺘﻚ ﻭﻋِﻠﹾﻤﻚ ﻛﹸﻞﱠ ﺷﻲﺀٍ ،ﻓﹶﺮﺣﻤﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺳِﻌﺖ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﹾﻤﺆﻣِﻦ ﻭﺍﻟﹾﻜﹶﺎﻓِﺮ
) (1ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ.1 :
) (2ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ.1 :
) (3ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ.7 :
) (4ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ.7 :
48
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
$pkâ:çGø.r'|¡sù ﻭﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﻔﹶﺎﺟِﺮ ،ﻭﻟﹶﻜِﻨﻬﺎ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺗﻜﹸﻮﻥﹸ ﺧﺎﺻﺔﹰ ﺑِﺎﻟﹾﻤﺘﻘِﲔ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
..(1) { no4qŸ2¨“9$# šcqè?÷sãƒur tbqà)-Gtƒ tûïÏ%©#Ï9ﺍﻟﹾﺂﻳﺔﹶ.
( { )(2؛ ﺃﹶﻱ :ﺃﹶﻭﺟﺒﻬﺎ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ spyJôm§•9$# ÏmÅ¡øÿtR 4’n?tã öNä3š/u‘ |=tGx. ﻭﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ﺗﻔﹶﻀﻠﹰﺎ ﻭﺇِﺣﺴﺎﻧﺎ ،ﻭﻟﹶﻢ ﻳﻮﺟِﺒﻬﺎ ﻋﻠﹶﻴﻪِ ﺃﹶﺣﺪ.
ﻭﻓِﻲ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﻓِﻲ )ﺍﻟﺼﺤِﻴﺤﻴﻦِ( } :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻤﺎ ﺧﻠﹶﻖ ﺍﻟﹾﺨﻠﹾﻖ ﻛﹶﺘﺐ ﻛِﺘﺎﺑﺎ،
ﻓﹶﻬﻮ ﻋِﻨﺪﻩ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺮﺵِ :ﺇِﻥﱠ ﺭﺣﻤﺘِﻲ ﺳﺒﻘﹶﺖ ﺃﹶﻭ ﺗﺴﺒِﻖ ﻏﹶﻀﺒِﻲ { ).(3
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ(4) { ( $ZàÏÿ»ym îŽö•yz ª!$$sù } :؛ ﻓﹶﺎﻟﹾﺤﺎﻓِﻆﹸ ﻭﺍﻟﹾﺤﻔِﻴﻆﹸ ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﺍﻟﹾﺤِﻔﹾﻆِ ،ﻭﻫﻮ
ﺍﻟﺼﻴﺎﻧﺔﹸ ،ﻭﻣﻌﻨﺎﻩ :ﺍﻟﱠﺬِﻱ ﻳﺤﻔﹶﻆﹸ ﻋِﺒﺎﺩﻩ ﺑِﺎﻟﹾﺤِﻔﹾﻆِ ﺍﻟﹾﻌﺎﻡ ،ﻓﹶﻴﻴﺴﺮ ﻟﹶﻬﻢ ﺃﹶﻗﹾﻮﺍﺗﻬﻢ ،ﻭﻳﻘِﻴﻬِﻢ ﺃﹶﺳﺒﺎﺏ
ﺍﻟﹾﻬﻠﹶﺎﻙِ ﻭﺍﻟﹾﻌﻄﹶﺐِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻳﺤﻔﹶﻆﹸ ﻋﻠﹶﻴﻬِﻢ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ ،ﻭﻳﺤﺼِﻲ ﺃﹶﻗﹾﻮﺍﻟﹶﻬﻢ ،ﻭﻳﺤﻔﹶﻆﹸ ﺃﹶﻭﻟِﻴﺎﺀَﻩ
ﺑِﺎﻟﹾﺤِﻔﹾﻆِ ﺍﻟﹾﺨﺎﺹ ،ﻓﹶﻴﻌﺼِﻤﻬﻢ ﻋﻦ ﻣﻮﺍﻗﹶﻌﺔِ ﺍﻟﺬﱡﻧﻮﺏِ ،ﻭﻳﺤﺮﺳﻬﻢ ﻣِﻦ ﻣﻜﹶﺎﻳِﺪِ ﺍﻟﺸﻴﻄﹶﺎﻥِ ،ﻭﻋﻦ
ﻛﹸﻞﱢ ﻣﺎ ﻳﻀﺮﻫﻢ ﻓِﻲ ﺩِﻳﻨِﻬِﻢ ﻭﺩﻧﻴﺎﻫﻢ.
ﻭﺍﻧﺘﺼﺐ) ﺣﺎﻓِﻈﹰﺎ( ﺗﻤﻴِﻴﺰﺍ ﻟِـ )ﺧﻴﺮ (ﺍﻟﱠﺬِﻱ ﻫﻮ ﺃﹶﻓﹾﻌﻞﹸ ﺗﻔﹾﻀِﻴﻞٍ.
ﺇِﺛﹾﺒﺎﺕ ﺑﻌﺾِ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ﻣِﻦ ﺍﻟﺮﺿﻰ ﻟِﻠﱠﻪِ ﻭﺍﻟﹾ ﻐﻀﺐِ ﻭﺍﻟﻠﱠﻌﻦِ ﻭﺍﻟﹾﻜﹸﺮﻩِ
¼çnät!#t“yfsù #Y‰ÏdJyètG•B $YYÏB÷sãB ö@çFø)tƒ `tBur )ﻗﹶﻮﻟﹸﻪ} ،(5) { 4 çm÷Ztã (#qàÊu‘ur öNåk÷]tã ª!$# zÓÅ̧‘ } :
!$tB (#qãèt7¨?$# ÞOßg¯Rr'Î/ š•Ï9ºsŒ ﻭﻗﹶﻮﻟﹸﻪ} : )(6
{ ¼çmuZyès9ur _Ïmø‹n=tã ª!$# |=ÅÒxîur $pkŽÏù #V$Î#»yz ÞO¨Yygy
) (1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.156 :
) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.54 :
) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (7114ﻣﺴﻠﻢ ﺍﻟﺘﻮﺑﺔ ) ، (2751ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (3543ﺃﲪﺪ ).(397/2
) (4ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ.64 :
) (5ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ.119 :
) (6ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.93 :
49
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
،(2) { óOßg÷YÏBﻭﻗﹶﻮﻟﹸﻪ: $oYôJs)tGR$# $tRqàÿy™#uä !$£Jn=sù } ،(1) { ¼çmtRºuqôÊÍ‘ (#qèdÌ•Ÿ2ur &©!$# xÝy‚ó™r
br& «!$# y‰YÏã $ºFø)tB uŽã9Ÿ2 ،(3) { öNßgsܬ7sVsùﻭﻗﹶﻮﻟﹸﻪ} : öNßgrO$yèÎ7/R$# ª!$# onÌ•Ÿ2 `Å3»s9ur }
?.(4) { ÇÌÈ šcqè=yèøÿs? Ÿw $tB (#qä9qà)s
..(5) { öNåk÷]tãﺇِﻟﹶﺦ؛ ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺇِﺛﹾﺒﺎﺕ ﺑﻌﺾِ ﺻِﻔﹶﺎﺕِ ‘§ª!$# zÓÅÌ ﻗﹶﻮﻟﹸﻪ} :
ﺍﻟﹾﻔِﻌﻞِ ﻣِﻦ ﺍﻟﺮﺿﻰ ﻟِﻠﱠﻪِ ،ﻭﺍﻟﹾﻐﻀﺐِ ،ﻭﺍﻟﻠﱠﻌﻦِ ،ﻭﺍﻟﹾﻜﹸﺮﻩِ ،ﻭﺍﻟﺴﺨﻂِ ،ﻭﺍﻟﹾﻤﻘﹾﺖِ ،ﻭﺍﻟﹾﺄﹶﺳﻒِ.
ﻭﻫِﻲ ﻋِﻨﺪ ﺃﹶﻫﻞِ ﺍﻟﹾﺤﻖ ﺻِﻔﹶﺎﺕ ﺣﻘِﻴﻘِﻴﺔﹲ ﻟِﻠﱠﻪِ Uﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ،ﻭﻟﹶﺎ ﺗﺸﺒِﻪ ﻣﺎ ﻳﺘﺼِﻒ ﺑِﻪِ
ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣِﻨﻬﺎ ﻣﺎ ﻳﻠﹾﺰﻡ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ.
ﻓﹶﻠﹶﺎ ﺣﺠﺔﹶ ﻟِﻠﹾﺄﹶﺷﺎﻋِﺮﺓِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻋﻠﹶﻰ ﻧﻔﹾﻴِﻬﺎ ،ﻭﻟﹶﻜِﻨﻬﻢ ﹶﻇﻨﻮﺍ ﺃﹶﻥﱠ ﺍﺗﺼﺎﻑ ﺍﻟﻠﱠﻪِ Uﺑِﻬﺎ ﻳﻠﹾﺰﻣﻪ
ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻫﺬِﻩِ ﺍﻟﺼﻔﹶﺎﺕ ﻓِﻴﻪِ ﻋﻠﹶﻰ ﻧﺤﻮِ ﻣﺎ ﻫِﻲ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﻭﻫﺬﹶﺍ ﺍﻟﻈﱠﻦ ﺍﻟﱠﺬِﻱ ﻇﹶﻨﻮﻩ ﻓِﻲ
ﺭﺑﻬِﻢ ﺃﹶﺭﺩﺍﻫﻢ ﻓﹶﺄﹶﻭﻗﹶﻌﻬﻢ ﻓِﻲ ﺣﻤﺄﹶﺓِ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ.
ﻭﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓﹸ ﻳﺮﺟِﻌﻮﻥﹶ ﻫﺬِﻩِ ﺍﻟﺼﻔﹶﺎﺕِ ﻛﹸﻠﱢﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﹾِﺈﺭﺍﺩﺓِ؛ ﻛﹶﻤﺎ ﻋﻠِﻤﺖ ﺳﺎﺑِﻘﹰﺎ ،ﻓﹶﺎﻟﺮﺿﺎ
ﻋِﻨﺪﻫﻢ ﺇِﺭﺍﺩﺓﹸ ﺍﻟﺜﱠﻮﺍﺏِ ،ﻭﺍﻟﹾﻐﻀﺐ ﻭﺍﻟﺴﺨﻂﹸ ..ﺇِﻟﹶﺦ ﺇِﺭﺍﺩﺓﹸ ﺍﻟﹾﻌِﻘﹶﺎﺏِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ؛ ﻓﹶﻴﺮﺟِﻌﻮﻧﻬﺎ ﺇِﻟﹶﻰ ﻧﻔﹾﺲِ ﺍﻟﺜﱠﻮﺍﺏِ ﻭﺍﻟﹾﻌِﻘﹶﺎﺏِ.
(6) { 4ﺇِﺧﺒﺎﺭ ﻋﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ‘§çm÷Ztã (#qàÊu‘ur öNåk÷]tã ª!$# zÓÅÌ ﻭﻗﹶﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ} :
ﺃﹶﻭﻟِﻴﺎﺋِﻪِ ﻣِﻦ ﺗﺒﺎﺩﻝِ ﺍﻟﺮﺿﺎ ﻭﺍﻟﹾﻤﺤﺒﺔِ.
ﺃﹶﻣﺎ ﺭِﺿﺎﻩ ﻋﻨﻬﻢ؛ ﻓﹶﻬﻮ ﺃﹶﻋﻈﹶﻢ ﻭﺃﹶﺟﻞﱡ ﻣِﻦ ﻛﹸﻞﱢ ﻣﺎ ﺃﹸﻋﻄﹸﻮﺍ ﻣِﻦ ﺍﻟﻨﻌِﻴﻢِ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ
ﺳﺒﺤﺎﻧﻪ.(1) { 4 çŽt9ò2r& «!$# šÆÏiB ×bºuqôÊÍ‘ur } :
) (1ﺳﻮﺭﺓ ﳏﻤﺪ ﺁﻳﺔ.28 :
) (2ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺁﻳﺔ.55 :
) (3ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.46 :
) (4ﺳﻮﺭﺓ ﺍﻟﺼﻒ ﺁﻳﺔ.3 :
) (5ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ.119 :
) (6ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ.119 :
50
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﺭِﺿﺎﻫﻢ ﻋﻨﻪ؛ ﻓﹶﻬﻮ ﺭِﺿﺎ ﻛﹸﻞﱟ ﻣِﻨﻬﻢ ﺑِﻤﻨﺰِﻟﹶﺘِﻪِ ﻣﻬﻤﺎ ﻛﹶﺎﻧﺖ ،ﻭﺳﺮﻭﺭﻩ ﺑِﻬﺎ؛ ﺣﺘﻰ ﻳﻈﹸﻦ
ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﺆﺕ ﺃﹶﺣﺪ ﺧﻴﺮﺍ ﻣِﻤﺎ ﺃﹸﻭﺗِﻲ ،ﻭﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ.
(2) { #Y‰ÏdJyètG•B $YYÏB÷sãB ö@çFø)tƒﺍﻟﹾﺂﻳﺔﹶ؛ ﻓﹶﻘﹶﺪِ ﺍﺣﺘﺮﺯ ﺑِﻘﹶﻮﻟِﻪِ) :ﻣﺆﻣِﻨﺎ( ﻋﻦ `tBur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﻗﹶﺘﻞِ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ،ﻭﺑِﻘﹶﻮﻟِﻪِ) :ﻣﺘﻌﻤﺪﺍ( -ﺃﹶﻱ :ﻗﹶﺎﺻِﺪﺍ ﻟِﺬﹶﻟِﻚ ،ﺑِﺄﹶﻥﹾ ﻳﻘﹾﺼِﺪ ﻣﻦ ﻳﻌﻠﹶﻤﻪ ﺁﺩﻣِﻴﺎ ﻣﻌﺼﻮﻣﺎ،
ﻓﹶﻴﻘﹾﺘﻠﹶﻪ ﺑِﻤﺎ ﻳﻐﻠِﺐ ﻋﻠﹶﻰ ﺍﻟﻈﱠﻦ ﻣﻮﺗﻪ ﺑِﻪِ -ﻋﻦِ ﺍﻟﹾﻘﹶﺘﻞِ ﺍﻟﹾﺨﻄﹶﺄِ.
ﻭﻗﹶﻮﻟﹸﻪ(3) { $pkŽÏù #V$Î#»yz } :؛ ﺃﹶﻱ :ﻣﻘِﻴﻤﺎ ﻋﻠﹶﻰ ﺟِﻬﺔِ ﺍﻟﺘﺄﹾﺑِﻴﺪِ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﺨﻠﹸﻮﺩ :ﺍﻟﹾﻤﻜﹾﺚﹸ
ﺍﻟ ﱠﻄﻮِﻳﻞﹸ.
ﻭﺍﻟﻠﱠﻌﻦ :ﻫﻮ ﺍﻟﻄﱠﺮﺩ ﻭﺍﻟﹾﺈِﺑﻌﺎﺩ ﻋﻦ ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ ،ﻭﺍﻟﻠﱠﻌِﲔ ﻭﺍﻟﹾﻤﻠﹾﻌﻮﻥﹸ :ﻣﻦ ﺣﻘﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﻠﱠﻌﻨﺔﹸ،
ﺃﹶﻭ ﺩﻋِﻲ ﻋﻠﹶﻴﻪِ ﺑِﻬﺎ.
ﻭﻗﹶﺪِ ﺍﺳﺘﺸﻜﹶﻞﹶ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕِ ﻣِﻦ ﺣﻴﺚﹸ ﺇِﻧﻬﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹶﺎﺗِﻞﹶ ﻋﻤﺪﺍ ﻟﹶﺎ ﺗﻮﺑﺔﹶ ﻟﹶﻪ،
)$tB ã•Ïÿøótƒur ¾ÏmÎ/ x8uŽô³ç„ br& ã•Ïÿøótƒ Ÿw ©!$# ¨bÎ ﻭﺃﹶﻧﻪ ﻣﺨﻠﱠﺪ ﻓِﻲ ﺍﻟﻨﺎﺭِ ،ﻭﻫﺬﹶﺍ ﻣﻌﺎﺭِﺽ ﻟِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
.(4) { 4 âä!$t±o„ `yJÏ9 y7Ï9ºsŒ tbrߊ
ﻭﻗﹶﺪ ﺃﹶﺟﺎﺑﻮﺍ ﻋﻦ ﺫﹶﻟِﻚ ﺑِﻌِﺪﺓِ ﺃﹶﺟﻮِﺑﺔٍ؛ ﻣِﻨﻬﺎ:
- 1ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺠﺰﺍﺀَ ﻟِﻤﻦ ﻛﹶﺎﻥﹶ ﻣﺴﺘﺤِﻠﺎ ﻗﹶﺘﻞﹶ ﺍﻟﹾﻤﺆﻣِﻦِ ﻋﻤﺪﺍ.
- 2ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻫﻮ ﺟﺰﺍﺅﻩ ﺍﻟﱠﺬِﻱ ﻳﺴﺘﺤِﻘﱡﻪ ﻟﹶﻮ ﺟﻮﺯِﻱ ،ﻣﻊ ﺇِﻣﻜﹶﺎﻥِ ﺃﹶﻟﱠﺎ ﻳﺠﺎﺯﻯ ،ﺑِﺄﹶﻥﹾ ﻳﺘﻮﺏ
ﺃﹶﻭ ﻳﻌﻤﻞﹶ ﺻﺎﻟِﺤﺎ ﻳﺮﺟﺢ ﺑِﻌﻤﻠِﻪِ ﺍﻟﺴﻴﺊِ.
- 3ﺃﹶﻥﱠ ﺍﻟﹾﺂﻳﺔﹶ ﻭﺍﺭِﺩﺓﹲ ﻣﻮﺭِﺩ ﺍﻟﺘﻐﻠِﻴﻆِ ﻭﺍﻟﺰﺟﺮِ.
- 4ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﺨﻠﹸﻮﺩِ ﺍﻟﹾﻤﻜﹾﺚﹸ ﺍﻟ ﱠﻄﻮِﻳﻞﹸ ﻛﹶﻤﺎ ﻗﹶﺪﻣﻨﺎ.
) (1ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.72 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.93 :
) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.93 :
) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.48 :
51
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﺪ ﺫﹶﻫﺐ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﻭﺟﻤﺎﻋﺔﹲ ﺇِﻟﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹶﺎﺗِﻞﹶ ﻋﻤﺪﺍ ﻟﹶﺎ ﺗﻮﺑﺔﹶ ﻟﹶﻪ ،ﺣﺘﻰ ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺒﺎﺱٍ:
)ﺇِﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹶ ﻣِﻦ ﺁﺧِﺮِ ﻣﺎ ﻧﺰﻝﹶ ،ﻭﻟﹶﻢ ﻳﻨﺴﺨﻬﺎ ﺷﻲﺀٌ(.
ﻭﺍﻟﺼﺤِﻴﺢ ﺃﹶﻥﱠ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﺎﺗِﻞِ ﺣﻘﹸﻮﻗﹰﺎ ﹶﺛﻠﹶﺎﺛﹶﺔﹰ :ﺣﻘﺎ ﻟِﻠﱠﻪِ ،ﻭﺣﻘﺎ ﻟِﻠﹾﻮﺭﺛﹶﺔِ ،ﻭﺣﻘﺎ ﻟِﻠﹾﻘﹶﺘِﻴﻞِ.
ﻓﹶﺤﻖ ﺍﻟﻠﱠﻪِ ﻳﺴﻘﹸﻂﹸ ﺑِﺎﻟﺘﻮﺑﺔِ.
ﻭﺣﻖ ﺍﻟﹾﻮﺭﺛﹶﺔِ ﻳﺴﻘﹸﻂﹸ ﺑِﺎﻟِﺎﺳﺘِﻴﻔﹶﺎﺀِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺃﹶﻭِ ﺍﻟﹾﻌﻔﹾﻮِ.
ﻭﺃﹶﻣﺎ ﺣﻖ ﺍﻟﹾﻘﹶﺘِﻴﻞِ؛ ﻓﹶﻠﹶﺎ ﻳﺴﻘﹸﻂﹸ ﺣﺘﻰ ﻳﺠﺘﻤِﻊ ﺑِﻘﹶﺎﺗِﻠِﻪِ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﻳﺄﹾﺗِﻲ ﺭﺃﹾﺳﻪ ﻓِﻲ ﻳﺪِﻩِ،
ﻭﻳﻘﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ﺳﻞﹾ ﻫﺬﹶﺍ ﻓِﻴﻢ ﻗﹶﺘﻠﹶﻨِﻲ؟
..(1) { $tRqàÿy™#uäﺇِﻟﹶﺦ؛ ﻓﹶﺎﻟﹾﺄﹶﺳﻒ ﻳﺴﺘﻌﻤﻞﹸ ﺑِﻤﻌﻨﻰ ﺷِﺪﺓِ ﺍﻟﹾﺤﺰﻥِ، !$£Jn=sù ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﻭﺑِﻤﻌﻨﻰ ﺷِﺪﺓِ ﺍﻟﹾﻐﻀﺐِ ﻭﺍﻟﺴﺨﻂِ ،ﻭﻫﻮ ﺍﻟﹾﻤﺮﺍﺩ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ.
ﻭﺍﻟِﺎﻧﺘِﻘﹶﺎﻡ :ﺍﻟﹾﻤﺠﺎﺯﺍﺓﹸ ﺑِﺎﻟﹾﻌﻘﹸﻮﺑﺔِ ،ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﺍﻟﻨﻘﹾﻤﺔِ ،ﻭﻫِﻲ ﺷِﺪﺓﹸ ﺍﻟﹾﻜﹶﺮﺍﻫﺔِ ﻭﺍﻟﺴﺨﻂِ.
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺘﻴﻦِ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻤﺎ ﺻِﻔﹶﺘﺎ ﺍﻟﹾِﺈﺗﻴﺎﻥِ ﻭﺍﻟﹾﻤﺠِﻲﺀِ
zÓÅÓè% ur èpx6 Í´¯»n=yJø9$#ur ÏQ$yJtóø9$# z`ÏiB 9@n=àß ’Îû ª!$# ãNßguŠÏ?ù'tƒ br& HwÎ) tbrã•ÝàYtƒ ö@yd )ﻭﻗﹶﻮﻟﹸﻪ} :
âÙ÷èt/ š†ÎAù'tƒ ÷rr& y7•/u‘ u’ÎAù'tƒ ÷rr& èps3Í´¯»n=yJø9$# ÞOßgu‹Ï?ù's? br& HwÎ) tbrã•ÝàZtƒ ö@yd } )(2
{4 ã•øBF{ $#
$yÿ|¹ à7n=yJø9$#ur y7•/u‘ uä!%y`ur ÇËÊÈ %y.yŠ %y.yŠ Ùßö‘F{$# ÏM©.ߊ #sŒÎ) Hxx. ‘} ،(3) { 3 y7În/u ÏM»tƒ#uä
.(5) { ÇËÎÈ ¸xƒÍ”\s? èps3Í´¯»n=yJø9$# tAÌh“çRur ÄN»yJtóø9$$Î/ âä!$uK¡¡9$# ß,¤)t±n@ tPöqtƒur } ،(4) { ÇËËÈ $yÿ|¹
) (1ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺁﻳﺔ.55 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.210 :
) (3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.158 :
) (4ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ﺁﻳﺔ .22 : 21
) (5ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ.25 :
52
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
(..(1) { tbrã•ÝàYtƒﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕِ ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺘﻴﻦِ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ﻟﹶﻪ ö@yd ﻗﹶﻮﻟﹸﻪ} :
ﺳﺒﺤﺎﻧﻪ ،ﻭﻫﻤﺎ ﺻِﻔﹶﺘﺎ ﺍﻟﹾِﺈﺗﻴﺎﻥِ ﻭﺍﻟﹾﻤﺠِﻲﺀِ ،ﻭﺍﻟﱠﺬِﻱ ﻋﻠﹶﻴﻪِ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺬﹶﻟِﻚ
ﻋﻠﹶﻰ ﺣﻘِﻴﻘﹶﺘِﻪِ ،ﻭﺍﻟِﺎﺑﺘِﻌﺎﺩ ﻋﻦِ ﺍﻟﺘﺄﹾﻭِﻳﻞِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻓِﻲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﺇِﻟﹾﺤﺎﺩ ﻭﺗﻌﻄِﻴﻞﹲ.
ﻭﻟﹶﻌﻞﱠ ﻣِﻦ ﺍﻟﹾﻤﻨﺎﺳِﺐِ ﺃﹶﻥﹾ ﻧﻨﻘﹸﻞﹶ ﺇِﻟﹶﻰ ﺍﻟﹾﻘﹶﺎﺭِﺉِ ﻫﻨﺎ ﻣﺎ ﻛﹶﺘﺒﻪ ﺣﺎﻣِﻞﹸ ﻟِﻮﺍﺀِ ﺍﻟﺘﺠﻬﻢِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ﻓِﻲ
ﻫﺬﹶﺍ ﺍﻟﹾﻌﺼﺮِ ،ﻭﻫﻮ ﺍﻟﹾﻤﺪﻋﻮ ﺑِﺰﺍﻫِﺪٍ ﺍﻟﹾﻜﹶﻮﺛﹶﺮِﻱ؛ ﻗﹶﺎﻝﹶ ﻓِﻲ ﺣﺎﺷِﻴﺘِﻪِ ﻋﻠﹶﻰ ﻛِﺘﺎﺏِ )ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ
ﻭﺍﻟﺼﻔﹶﺎﺕِ( ﻟِﻠﹾﺒﻴﻬﻘِﻲ ﻣﺎ ﻧﺼﻪ) :ﻗﹶﺎﻝﹶ ﺍﻟﺰﻣﺨﺸﺮِﻱ ﻣﺎ ﻣﻌﻨﺎﻩ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺄﹾﺗِﻲ ﺑِﻌﺬﹶﺍﺏٍ ﻓِﻲ ﺍﻟﹾ ﻐﻤﺎﻡِ
ﺍﻟﱠﺬِﻱ ﻳﻨﺘﻈﹶﺮ ﻣِﻨﻪ ﺍﻟﺮﺣﻤﺔﹸ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣﺠِﻲﺀُ ﺍﻟﹾﻌﺬﹶﺍﺏِ ﻣِﻦ ﺣﻴﺚﹸ ﺗﻨﺘﻈﹶﺮ ﺍﻟﺮﺣﻤﺔﹸ ﺃﹶﻓﹾﻈﹶﻊ ﻭﺃﹶﻫﻮﻝﹶ(،
ﻭﻗﹶﺎﻝﹶ ﺇِﻣﺎﻡ ﺍﻟﹾﺤﺮﻣﻴﻦِ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﹾﺒﺎﺀِ ﻛﹶﻤﺎ ﺳﺒﻖ ،ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﻔﹶﺨﺮ ﺍﻟﺮﺍﺯِﻱ :ﺃﹶﻥﹾ ﻳﺄﹾﺗِﻴﻬﻢ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪِ(.
ﺍﻫـ.
ﻓﹶﺄﹶﻧﺖ ﺗﺮﻯ ﻣِﻦ ﻧﻘﹾﻞِ ﻫﺬﹶﺍ ﺍﻟﺮﺟﻞِ ﻋﻦ ﺃﹶﺳﻠﹶﺎﻓِﻪِ ﻓِﻲ ﺍﻟﺘﻌﻄِﻴﻞِ ﻣﺪﻯ ﺍﺿِ ﻄﺮﺍﺑِﻬِﻢ ﻓِﻲ ﺍﻟﺘﺨﺮِﻳﺞِ
ﻭﺍﻟﺘﺄﹾﻭِﻳﻞِ.
ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺂﻳﺎﺕِ ﺻﺮِﳛﺔﹲ ﻓِﻲ ﺑﺎﺑِﻬﺎ ،ﻟﹶﺎ ﺗﻘﹾﺒﻞﹸ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺗِﻠﹾﻚ ﺍﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ.
ﻓﹶﺎﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﺗﺘﻮﻋﺪ ﻫ ﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﺼِﺮﻳﻦ ﻋﻠﹶﻰ ﻛﹸﻔﹾﺮِﻫِﻢ ﻭﻋِﻨﺎﺩِﻫِﻢ ﻭﺍﺗﺒﺎﻋِﻬِﻢ ﻟِﻠﺸﻴﻄﹶﺎﻥِ ﺑِﺄﹶﻧﻬﻢ ﻣﺎ
ﻳﻨﺘﻈِﺮﻭﻥﹶ ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﻳﺄﹾﺗِﻴﻬﻢ ﺍﻟﻠﱠﻪ U ﻓِﻲ ﹸﻇﻠﹶﻞٍ ﻣِﻦ ﺍﻟﹾ ﻐﻤﺎﻡِ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ ﺑﻴﻨﻬﻢ ،ﻭﺫﹶﻟِﻚ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ،
ﻭﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﺃﹶﺷﺪ ﺻﺮﺍﺣﺔﹰ؛ ﺇِﺫﹾ ﻟﹶﺎ ﻳﻤﻜِﻦ )(2
{4 ã•øBF{$# zÓÅÓè%ur ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺑﻌﺪ ﺫﹶﻟِﻚ} :
ﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾِﺈﺗﻴﺎﻥِ ﻓِﻴﻬﺎ ﺑِﺄﹶﻧﻪ ﺇِﺗﻴﺎﻥﹸ ﺍﻟﹾﺄﹶﻣﺮِ ﺃﹶﻭِ ﺍﻟﹾﻌﺬﹶﺍﺏِ؛ ﻟِﺄﹶﻧﻪ ﺭﺩﺩ ﻓِﻴﻬﺎ ﺑﻴﻦ ﺇِﺗﻴﺎﻥِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﻭﺇِﺗﻴﺎﻥِ
ﺍﻟﺮﺏ ،ﻭﺇِﺗﻴﺎﻥِ ﺑﻌﺾِ ﺁﻳﺎﺕِ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ.(3)
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.210 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.210 :
) (3ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ " ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻭﺍﳌﻌﻄﻠﺔ " ﻓﺮﻕ ﺑﲔ ﺇﺗﻴﺎﻥ ﺍﳌﻼﺋﻜﺔ ،ﻭﺇﺗﻴﺎﻥ ﺍﻟﺮﺏ ،ﻭﺇﺗﻴﺎﻥ
ﺑﻌﺾ ﺁﻳﺎﺕ ﺍﻟﺮﺏ ﻓﻘﺴﻢ ﻭﻧﻮﻉ ،ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﳝﺘﻨﻊ ﺃﻥ ﺍﻟﻘﺴﻤﺎﻥ ﻭﺍﺣﺪﺍ ﻓﺘﺄﻣﻠﻪ ﻗﺎﻝ :ﻭﳍﺬﺍ ﻣﻨﻊ ﻋﻘﻼﺀ
ﺍﻟﻔﻼﺳﻔﺔ ﲪﻞ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﳎﺎﺯﻩ ،ﻭﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﻳﺄﺑﺎﻩ ﺍﻟﺘﻘﺴﻴﻢ ﻭﺍﻟﺘﺮﺩﻳﺪ ﻭﺍﻹﻃﺮﺍﺀ " ﺃ .ﻫـ ﺍﳌﺮﺍﺩ ﻣﻦ ﻛﻼﻡ
ﺍﺑﻦ ﺍﻟﻘﻴﻢ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
53
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
(1) { ÇËËÈﻟﹶﺎ ﻳﻤﻜِﻦ $yÿ|¹ $yÿ|¹ à7n=yJø9$#ur y7•/u‘ uä!%y`ur ﻭﻗﹶﻮﻟﹸﻪ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﱠﺘِﻲ ﺑﻌﺪﻫﺎ} :
ﺣﻤﻠﹸﻬﺎ ﻋﻠﹶﻰ ﻣﺠِﻲﺀِ ﺍﻟﹾﻌﺬﹶﺍﺏِ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﻣﺠِﻴﺌﹸﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻟِﻔﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ،
ﻭﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ ﺻﻔﹸﻮﻑ؛ ﺇِﺟﻠﹶﺎﻟﹰﺎ ﻭﺗﻌﻈِﻴﻤﺎ ﻟﹶﻪ ،ﻭﻋِﻨﺪ ﻣﺠِﻴﺌِﻪِ ﺗﻨﺸﻖ ﺍﻟﺴﻤﺎﺀُ ﺑِﺎﻟﹾ ﻐﻤﺎﻡِ؛ ﻛﹶﻤﺎ ﺃﹶﻓﹶﺎﺩﺗﻪ ﺍﻟﹾﺂﻳﺔﹸ
ﺍﻟﹾﺄﹶﺧِﲑﺓﹸ.
ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﺠِﻲﺀُ ﻭﻳﺄﹾﺗِﻲ ﻭﻳﻨﺰِﻝﹸ ﻭﻳﺪﻧﻮ ﻭﻫﻮ ﻓﹶﻮﻕ ﻋﺮﺷِﻪِ ﺑﺎﺋِﻦ ﻣِﻦ ﺧﻠﹾﻘِﻪِ.
ﻓﹶﻬﺬِﻩِ ﻛﹸﻠﱡﻬﺎ ﺃﹶﻓﹾﻌﺎﻝﹲ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ،ﻭﺩﻋﻮﻯ ﺍﻟﹾﻤﺠﺎﺯِ ﺗﻌﻄِﻴﻞﹲ ﻟﹶﻪ ﻋﻦ ﻓِﻌﻠِﻪِ،
ﻭﺍﻋﺘِﻘﹶﺎﺩ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﺠِﻲﺀَ ﻭﺍﻟﹾِﺈﺗﻴﺎﻥﹶ ﻣِﻦ ﺟِﻨﺲِ ﻣﺠِﻲﺀِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ﻭﺇِﺗﻴﺎﻧِﻬِﻢ ﻧﺰﻭﻉ ﺇِﻟﹶﻰ ﺍﻟﺘﺸﺒِﻴﻪِ
ﻳﻔﹾﻀِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﻧﻜﹶﺎﺭِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ.
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻮﺟﻪِ ﻟِﻠﱠﻪِ Uﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻜﺮﻳﻦ
žwÎ) î7Ï9$yd >äóÓx« ‘@ä. } ،(2) { ÇËÐÈ ÏQ#t•ø.M}$#ur È@»n=pgø:$# rèŒ y7În/u‘ çmô_ur 4’s+ö7tƒur ﻭﻗﹶﻮﻟﹸﻪ} :
.(3) { 4 ¼çmygô_ur
‘ (4) { y7În/uﺇﱁ ،ﺗﻀﻤﻨﺖ ﻫﺎﺗﺎﻥِ ﺍﻟﹾﺂﻳﺘﺎﻥِ ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻮﺟﻪِ ﻟِﻠﱠﻪِ çmô_ur 4’s+ö7tƒur ﻗﹶﻮﻟﹸﻪ} :
ﻋﺰ ﻭﺟﻞﱠ.
ﻭﺍﻟﻨﺼﻮﺹ ﻓِﻲ ﺇِﹾﺛﺒﺎﺕِ ﺍﻟﹾﻮﺟﻪِ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻟﹶﺎ ﺗﺤﺼﻰ ﻛﹶﺜﹾﺮﺓﹰ ،ﻭﻛﹸﻠﱡﻬﺎ ﺗﻨﻔِﻲ ﺗﺄﹾﻭِﻳﻞﹶ
ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔِ ﺍﻟﱠﺬِﻳﻦ ﻳﻔﹶﺴﺮﻭﻥﹶ ﺍﻟﹾﻮﺟﻪ ﺑِﺎﻟﹾﺠِﻬﺔِ ﺃﹶﻭِ ﺍﻟﺜﱠﻮﺍﺏِ ﺃﹶﻭِ ﺍﻟﺬﱠﺍﺕِ ،ﻭﺍﻟﱠﺬِﻱ ﻋﻠﹶﻴﻪِ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﻖ ﺃﹶﻥﱠ
ﺍﻟﹾﻮﺟﻪ ﺻِﻔﹶﺔﹲ ﻏﹶﻴﺮ ﺍﻟﺬﱠﺍﺕِ ،ﻭﻟﹶﺎ ﻳﻘﹾﺘﻀِﻲ ﺇِﹾﺛﺒﺎﺗﻪ ﻛﹶﻮﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻣﺮﻛﹶﺒﺎ ﻣِﻦ ﺃﹶﻋﻀﺎﺀٍ ،ﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻪ
ﺸﺒِﻬﻪ ﻭﺟﻪ.
ﺸﺒِﻪ ﻭﺟﻬﺎ ﻭﻟﹶﺎ ﻳ
ﺍﻟﹾﻤﺠﺴﻤﺔﹸ ،ﺑﻞﹾ ﻫﻮ ﺻِﻔﹶﺔﹲ ﻟِﻠﱠﻪِ ﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ،ﻓﹶﻠﹶﺎ ﻳ
) (1ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ﺁﻳﺔ.22 :
) (2ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ ﺁﻳﺔ.27 :
) (3ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ.88 :
) (4ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ ﺁﻳﺔ.27 :
54
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﺳﺘﺪﻟﱠﺖِ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔﹸ ﺑِﻬﺎﺗﻴﻦِ ﺍﻟﹾﺂﻳﺘﻴﻦِ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻮﺟﻪِ ﺍﻟﺬﱠﺍﺕ؛ ﺇِﺫﹾ ﻟﹶﺎ ﺧﺼﻮﺹ ﻟِﻠﹾﻮﺟﻪِ
ﻓِﻲ ﺍﻟﹾﺒﻘﹶﺎﺀِ ﻭﻋﺪﻡِ ﺍﻟﹾﻬﻠﹶﺎﻙِ.
ﻭﻧﺤﻦ ﻧﻌﺎﺭِﺽ ﻫﺬﹶﺍ ﺍﻟِﺎﺳﺘِﺪﻟﹶﺎﻝﹶ ﺑِﺄﹶﻧﻪ ﻟﹶﻮ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟِﻠﱠﻪِ Uﻭﺟﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﻟﹶﻤﺎ ﺟﺎﺀَ
ﺍﺳﺘِﻌﻤﺎﻝﹸ ﻫﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆِ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﺬﱠﺍﺕِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻔﹾﻆﹶ ﺍﻟﹾﻤﻮﺿﻮﻉ ﻟِﻤﻌﻨﻰ ﻟﹶﺎ ﻳﻤﻜِﻦ ﺃﹶﻥﹾ ﻳﺴﺘﻌﻤﻞﹶ ﻓِﻲ
ﻣﻌﻨﻰ ﺁﺧﺮ ﺇِﻟﱠﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﺄﹶﺻﻠِﻲ ﺛﹶﺎﺑِﺘﺎ ﻟِﻠﹾﻤﻮﺻﻮﻑِ ،ﺣﺘﻰ ﻳﻤﻜِﻦ ﻟِﻠﺬﱢﻫﻦِ ﺃﹶﻥﹾ ﻳﻨﺘﻘِﻞﹶ ﻣِﻦ
ﺍﻟﹾﻤﻠﹾﺰﻭﻡِ ﺇِﻟﹶﻰ ﻟﹶﺎﺯِﻣِﻪِ.
ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻳﻤﻜِﻦ ﺩﻓﹾﻊ ﻣﺠﺎﺯِﻫِﻢ ﺑِﻄﹶﺮِﻳﻖٍ ﺁﺧﺮ؛ ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺇِﻧﻪ ﺃﹶﺳﻨﺪ ﺍﻟﹾﺒﻘﹶﺎﺀَ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﺟﻪِ ،ﻭﻳﻠﹾﺰﻡ ﻣِﻨﻪ
ﺑﻘﹶﺎﺀُ ﺍﻟﺬﱠﺍﺕِ؛ ﺑﺪﻟﹰﺎ ﻣِﻦ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﺃﹶ ﹾﻃﻠﹶﻖ ﺍﻟﹾﻮﺟﻪ ﻭﺃﹶﺭﺍﺩ ﺍﻟﺬﱠﺍﺕ.
ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺍﻟﹾﺒﻴﻬﻘِﻲ ﻧﻘﹾﻠﹰﺎ ﻋﻦِ ﺍﻟﹾﺨﻄﱠﺎﺑِﻲ ﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻤﺎ ﺃﹶﺿﺎﻑ ﺍﻟﹾﻮﺟﻪ ﺇِﻟﹶﻰ ﺍﻟﺬﱠﺍﺕِ ،ﻭﺃﹶﺿﺎﻑ
ﺍﻟﻨﻌﺖ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﺟﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ(1) { ÇËÐÈ ÏQ#t•ø.M}$#ur È@»n=pgø:$# rèŒ y7În/u‘ çmô_ur 4’s+ö7tƒur } :؛ ﺩﻝﱠ ﻋﻠﹶﻰ ﺃﹶﻥﱠ
ﺫِﻛﹾﺮ ﺍﻟﹾﻮﺟﻪِ ﻟﹶﻴﺲ ﺑِﺼِﻠﹶﺔٍ ،ﻭﺃﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ (2) { ÇËÐÈ ÏQ#t•ø.M}$#ur È@»n=pgø:$# rèŒ } :ﺻِﻔﹶﺔﹲ ﻟِﻠﹾﻮﺟﻪِ ،ﻭﺍﻟﹾﻮﺟﻪ
ﺻِﻔﹶﺔﹲ ﻟِﻠﺬﱠﺍﺕِ.
ﻭﻛﹶﻴﻒ ﻳﻤﻜِﻦ ﺗﺄﹾﻭِﻳﻞﹸ ﺍﻟﹾﻮﺟﻪِ ﺑِﺎﻟﺬﱠﺍﺕِ ﺃﹶﻭ ﺑِ ﻐﻴﺮِﻫﺎ ﻓِﻲ ﻣِﺜﹾﻞِ ﻗﹶﻮﻟِﻪِ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻓِﻲ ﺣﺪِﻳﺚِ
ﺍﻟﻄﱠﺎﺋِﻒِ } :ﺃﹶﻋﻮﺫﹸ ﺑِﻨﻮﺭِ ﻭﺟﻬِﻚ ﺍﻟﱠﺬِﻱ ﺃﹶﺷﺮﻗﹶﺖ ﻟﹶﻪ ﺍﻟ ﱡﻈﻠﹸﻤﺎﺕ { ..ﺇﻟﹶﺦ ،ﻭﻗﹶﻮﻟِﻪِ ﻓِﻴﻤﺎ ﺭﻭﺍﻩ ﺃﹶﺑﻮ
ﻣﻮﺳﻰ ﺍﻟﹾﺄﹶﺷﻌﺮِﻱ } :ﺣِﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ﺃﹶﻭِ ﺍﻟﻨﺎﺭ ،ﻟﹶﻮ ﻛﹶﺸﻔﹶﻪ ﻟﹶﺄﹶﺣﺮﻗﹶﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬِﻪِ ﻣﺎ ﺍﻧﺘﻬﻰ
ﺇِﻟﹶﻴﻪِ ﺑﺼﺮﻩ ﻣِﻦ ﺧﻠﹾﻘِﻪِ { )(3؟ !
) (1ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ ﺁﻳﺔ.27 :
) (2ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ ﺁﻳﺔ.27 :
) (3ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (179ﺃﲪﺪ ).(405/4
55
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﻴﺪﻳﻦِ ﺻِﻔﹶﺔﹰ ﺣﻘِﻴﻘِﻴﺔﹰ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻜﺮﻳﻦ
«!$# ߉tƒ ߊqåkuŽø9$# ÏMs9$s%ur )ﻭﻗﹶﻮﻟﹸﻪ} ،(1) { ( £“y‰u‹Î/ àMø)n=yz $yJÏ9 y‰àfó¡n@ br& y7yèuZtB $tB } :
.(2) { 4 âä!$t±o„ y#ø‹x. ß,ÏÿYムÈb$tGsÛqÝ¡ö6tB çn#y‰tƒ ö@t/ ¢ (#qä9$s% $oÿÏ3 (#qãYÏèä9ur öNÍk‰É‰÷ƒr& ôM¯=äî 4 î's!qè=øótB
(3) { y7yèuZtBﺇِﻟﹶﺦ؛ ﺗﻀﻤﻨﺖ ﻫﺎﺗﺎﻥِ ﺍﻟﹾﺂﻳﺘﺎﻥِ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﻴﺪﻳﻦِ ﺻِﻔﹶﺔﹰ ﺣﻘِﻴﻘِﻴﺔﹰ ﻟﹶﻪ $tB ﻗﹶﻮﻟﹸﻪ} :
ﺳﺒﺤﺎﻧﻪ ﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ،ﻓﹶﻬﻮ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻳﻮﺑﺦ ﺇِﺑﻠِﻴﺲ ﻋﻠﹶﻰ ﺍﻣﺘِﻨﺎﻋِﻪِ ﻋﻦِ ﺍﻟﺴﺠﻮﺩِ ﻟِﺂﺩﻡ
ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻪ ﺑِﻴﺪﻳﻪِ.
ﻭﻟﹶﺎ ﻳﻤﻜِﻦ ﺣﻤﻞﹸ ﺍﻟﹾﻴﺪﻳﻦِ ﻫﻨﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹸﺪﺭﺓِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﺟﻤِﻴﻌﺎ ﺣﺘﻰ ﺇِﺑﻠِﻴﺲ ﺧﻠﹶﻘﹶﻬﺎ ﺍﻟﻠﱠﻪ
ﺑِﻘﹸﺪﺭﺗِﻪِ ،ﻓﹶﻠﹶﺎ ﻳﺒﻘﹶﻰ ﻟِﺂﺩﻡ ﺧﺼﻮﺻِﻴﺔﹲ ﻳﺘﻤﻴﺰ ﺑِﻬﺎ.
ﻭﻓِﻲ ﺣﺪِﻳﺚِ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﻤﺮٍﻭ } :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ U ﺧﻠﹶﻖ ﺛﹶﻠﹶﺎﺛﹶﺔﹶ ﺃﹶﺷﻴﺎﺀَ ﺑِﻴﺪِﻩِ :ﺧﻠﹶﻖ ﺁﺩﻡ ﺑِﻴﺪِﻩِ،
ﻭﻛﹶﺘﺐ ﺍﻟﺘﻮﺭﺍﺓﹶ ﺑِﻴﺪِﻩِ ،ﻭﻏﹶﺮﺱ ﺟﻨﺔﹶ ﻋﺪﻥٍ ﺑِﻴﺪِﻩِ {.
ﻓﹶﺘﺨﺼِﻴﺺ ﻫﺬِﻩِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﺑِﺎﻟﺬﱢﻛﹾﺮِ ﻣﻊ ﻣﺸﺎﺭﻛﹶﺘِﻬﺎ ﻟِﺒﻘِﻴﺔِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﻓِﻲ ﻭﻗﹸﻮﻋِﻬﺎ ﺑِﺎﻟﹾﻘﹸﺪﺭﺓِ ﺩﺍﻝﱞ
ﻋﻠﹶﻰ ﺍﺧﺘِﺼﺎﺻِﻬﺎ ﺑِﺄﹶﻣﺮٍ ﺯﺍِﺋﺪٍ.
ﻭﺃﹶﻳﻀﺎ؛ ﻓﹶﻠﹶﻔﹾﻆﹸ ﺍﻟﹾﻴﺪﻳﻦِ ﺑِﺎﻟﺘﺜﹾﻨِﻴﺔِ ﻟﹶﻢ ﻳﻌﺮﻑِ ﺍﺳﺘِﻌﻤﺎﻟﹸﻪ ﺇِﻟﱠﺎ ﻓِﻲ ﺍﻟﹾﻴﺪِ ﺍﻟﹾﺤﻘِﻴﻘِﻴﺔِ ،ﻭﻟﹶﻢ ﻳﺮِﺩ ﻗﹶﻂﱡ
ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻘﹸﺪﺭﺓِ ﺃﹶﻭِ ﺍﻟﻨﻌﻤﺔِ؛ ﻓﹶِﺈﻧﻪ ﻟﹶﺎ ﻳﺴﻮﻍﹸ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﺧﻠﹶﻘﹶﻪ ﺍﻟﻠﱠﻪ ﺑِﻘﹸﺪﺭﺗﻴﻦِ ﺃﹶﻭ ﺑِﻨِﻌﻤﺘﻴﻦِ ،ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ
ﻳﺠﻮﺯ ﺇِ ﹾﻃﻠﹶﺎﻕ ﺍﻟﹾﻴﺪﻳﻦِ ﺑِﻤﻌﻨﻰ ﺍﻟﻨﻌﻤﺔِ ﺃﹶﻭِ ﺍﻟﹾﻘﹸﺪﺭﺓِ ﺃﹶﻭ ﹶﻏﻴﺮِﻫِﻤﺎ ﺇِﻟﱠﺎ ﻓِﻲ ﺣﻖ ﻣﻦِ ﺍﺗﺼﻒ ﺑِﺎﻟﹾﻴﺪﻳﻦِ ﻋﻠﹶﻰ
ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ،ﻭﻟِﺬﹶﻟِﻚ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ :ﻟِﻠﺮﻳﺢِ ﻳﺪ ،ﻭﻟﹶﺎ ﻟِﻠﹾﻤﺎﺀِ ﻳﺪ.
ﻭﺃﹶﻣﺎ ﺍﺣﺘِﺠﺎﺝ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔِ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻴﺪ ﻗﹶﺪ ﺃﹸﻓﹾﺮِﺩﺕ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺂﻳﺎﺕِ ،ﻭﺟﺎﺀَﺕ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﹾﺠﻤﻊِ ﻓِﻲ
ﺑﻌﻀِﻬﺎ؛ ﻓﹶﻠﹶﺎ ﺩﻟِﻴﻞﹶ ﻓِﻴﻪِ؛ ﻓﹶﺈِﻥﱠ ﻣﺎ ﻳﺼﻨﻊ ﺑِﺎﻟِﺎﹾﺛﻨﻴﻦِ ﻗﹶﺪ ﻳﻨﺴﺐ ﺇِﻟﹶﻰ ﺍﻟﹾﻮﺍﺣِﺪِ؛ ﺗﻘﹸﻮﻝﹸ :ﺭﺃﹶﻳﺖ ﺑِﻌﻴﻨِﻲ،
) (1ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ.75 :
) (2ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ.64 :
) (3ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ.75 :
56
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺳﻤِﻌﺖ ﺑِﺄﹸﺫﹸﻧِﻲ ،ﻭﺍﻟﹾﻤﺮﺍﺩ :ﻋﻴﻨﺎﻱ ،ﻭﺃﹸ ﹸﺫﻧﺎﻱ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﺠﻤﻊ ﻳﺄﹾﺗِﻲ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﺜﹶﻨﻰ ﺃﹶﺣﻴﺎﻧﺎ؛
ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ ،(1) { ( $yJä3ç/qè=è% ôMtó|¹ ô‰s)sù «!$# ’n<Î) !$t/qçGs? bÎ) } :ﻭﺍﻟﹾﻤﺮﺍﺩ :ﻗﹶﻠﹾﺒﺎﻛﹸﻤﺎ.
ﻭﻛﹶﻴﻒ ﻳﺘﺄﹶﺗﻰ ﺣﻤﻞﹸ ﺍﻟﹾﻴﺪِ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹸﺪﺭﺓِ ﺃﹶﻭِ ﺍﻟﻨﻌﻤﺔِ ﻣﻊ ﻣﺎ ﻭﺭﺩ ﻣِﻦ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻜﹶﻒ ﻭﺍﻟﹾﺄﹶﺻﺎﺑِﻊِ
ﺸﻤﺎﻝِ ﻭﺍﻟﹾﻘﹶﺒﺾِ ﻭﺍﻟﹾﺒﺴﻂِ ﻭﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﻟِﻠﹾﻴﺪِ ﺍﻟﹾﺤﻘِﻴﻘِﻴﺔِ؟ ! ﻭﻓِﻲ ﺍﻟﹾﺂﻳﺔِ
ﻭﺍﻟﹾﻴﻤِﲔِ ﻭﺍﻟ
ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﻳﺤﻜِﻲ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻘﹶﺎﻟﹶﺔﹶ ﺍﻟﹾﻴﻬﻮﺩِ -ﻗﹶﺒﺤﻬﻢ ﺍﻟﻠﱠﻪ - ﻓِﻲ ﺭﺑﻬِﻢ ،ﻭﻭﺻﻔﹶﻬﻢ ﺇِﻳﺎﻩ - ﺣﺎﺷﺎﻩ
-ﺑِﺄﹶﻥﱠ ﻳﺪﻩ ﻣ ﻐﻠﹸﻮﻟﹶﺔﹲ؛ ﺃﹶﻱ :ﻣﻤﺴِﻜﹶﺔﹲ ﻋﻦِ ﺍﻟﹾﺈِﻧﻔﹶﺎﻕِ.
ﺛﹸﻢ ﺃﹶﺛﹾﺒﺖ ﻟِﻨﻔﹾﺴِﻪِ ﺳﺒﺤﺎﻧﻪ ﻋﻜﹾﺲ ﻣﺎ ﻗﹶﺎﻟﹸﻮﺍ ،ﻭﻫﻮ ﺃﹶﻥﱠ ﻳﺪﻳﻪِ ﻣﺒﺴﻮﻃﹶﺘﺎﻥِ ﺑِﺎﻟﹾﻌﻄﹶﺎﺀِ؛ ﻳﻨﻔِﻖ
ﻛﹶﻴﻒ ﻳﺸﺎﺀُ؛ ﻛﹶﻤﺎ ﺟﺎﺀَ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ } :ﺇِﻥﱠ ﻳﻤِﲔ ﺍﻟﻠﱠﻪِ ﻣﻠﹾﺄﹶﻯ ﺳﺤﺎﺀُ ﺍﻟﻠﱠﻴﻞﹶ ﻭﺍﻟﻨﻬﺎﺭ ،ﻟﹶﺎ
ﺗﻐِﻴﻀﻬﺎ ﻧﻔﹶﻘﹶﺔﹲ { ).(2
ﺗﺮﻯ ﻟﹶﻮ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟِﻠﱠﻪِ ﻳﺪﺍﻥِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ؛ ﻫﻞﹾ ﻛﹶﺎﻥﹶ ﻳﺤﺴﻦ ﻫﺬﹶﺍ ﺍﻟﺘﻌﺒِﲑ ﺑِﺒﺴﻂِ ﺍﻟﹾﻴﺪﻳﻦِ؟ !
ﺃﹶﻟﹶﺎ ﺷﺎﻫﺖ ﻭﺟﻮﻩ ﺍﻟﹾﻤﺘﺄﹶﻭﻟِﲔ! !
) (1ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ ﺁﻳﺔ.4 :
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (6983ﻣﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ) ، (993ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (3045ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ
) ، (197ﺃﲪﺪ ).(313/2
57
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺇﺛﺒﺎﺕ ﺍﻟﻌﲔ ﻟﻠﱠﻪ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻜﺮﻳﻦ
8yºuqø9r& ÏN#sŒ 4’n?tã çm»oYù=yJymur ( { )} ،(1 $oYÏ^ãŠôãr'Î/ y7¯RÎ*sù y7În/u‘ È/õ3ßÛÏ9 ÷ŽÉ9ô¹$#ur )ﻭﻗﹶﻮﻟﹸﻪ} :
ÓÍh_ÏiB Zp¬6ptxC y7ø‹n=tã àMø‹s)ø9r&ur } ،(2) { ÇÊÍÈ t•Ïÿä. tb%x. `yJÏj9 [ä!#t“y_ $uZÏ^ã‹ôãr'Î/ “Ì•øgrB ÇÊÌÈ 9Žß ߊur
.(3) { ÇÌÒÈ ûÓÍ_ø‹tã 4’n?tã yìoYóÁçGÏ9ur
ﻗﹶﻮﻟﹸﻪ ..(4) { y7În/u‘ È/õ3ßÛÏ9 ÷ŽÉ9ô¹$#ur } :ﺇِﻟﹶﺦ؛ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﺜﱠﻠﹶﺎﺙِ ﻳﺜﹾﺒِﺖ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ
ﻟِﻨﻔﹾﺴِﻪِ ﻋﻴﻨﺎ ﻳﺮﻯ ﺑِﻬﺎ ﺟﻤِﻴﻊ ﺍﻟﹾﻤﺮِﺋﻴﺎﺕِ ،ﻭﻫِﻲ ﺻِﻔﹶﺔﹲ ﺣﻘِﻴﻘِﻴﺔﹲ ﻟِﻠﱠﻪِ Uﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ،ﻓﹶﻠﹶﺎ
ﻳﻘﹾﺘﻀِﻲ ﺇِﹾﺛﺒﺎﺗﻬﺎ ﻛﹶﻮﻧﻬﺎ ﺟﺎﺭِﺣﺔﹰ ﻣﺮﻛﱠﺒﺔﹰ ﻣِﻦ ﺷﺤﻢٍ ﻭﻋﺼﺐٍ ﻭ ﹶﻏﻴﺮِﻫِﻤﺎ.
ﻭﺗﻔﹾﺴِﲑ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔِ ﻟﹶﻬﺎ ﺑِﺎﻟﺮ ﺅﻳﺔِ ﺃﹶﻭ ﺑِﺎﻟﹾﺤِﻔﹾﻆِ ﻭﺍﻟﺮﻋﺎﻳﺔِ ﻧﻔﹾﻲ ﻭﺗﻌﻄِﻴﻞﹲ.
ﻭﺃﹶﻣﺎ ﺇِﻓﹾﺮﺍﺩﻫﺎ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﻨﺼﻮﺹِ ﻭﺟﻤﻌﻬﺎ ﻓِﻲ ﺍﻟﹾﺒﻌﺾِ ﺍﻟﹾﺂﺧﺮِ؛ ﻓﹶﻠﹶﺎ ﺣﺠﺔﹶ ﻟﹶﻬﻢ ﻓِﻴﻪِ ﻋﻠﹶﻰ
ﻧﻔﹾﻴِﻬﺎ؛ ﻓﹶﺈِﻥﱠ ﻟﹸﻐﺔﹶ ﺍﻟﹾﻌﺮﺏِ ﺗﺘﺴِﻊ ﻟِﺬﹶﻟِﻚ ،ﻓﹶﻘﹶﺪ ﻳﻌﺒﺮ ﻓِﻴﻬﺎ ﻋﻦِ ﺍﻟِﺎﹾﺛﻨﻴﻦِ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﹾﺠﻤﻊِ ،ﻭﻳﻘﹸﻮﻡ ﻓِﻴﻬﺎ
ﺍﻟﹾﻮﺍﺣِﺪ ﻣﻘﹶﺎﻡ ﺍﻟِﺎﹾﺛﻨﻴﻦِ ﻛﹶﻤﺎ ﻗﹶﺪﻣﻨﺎ ﻓِﻲ ﺍﻟﹾﻴﺪﻳﻦِ.
ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻤﻜِﻦ ﺍﺳﺘِﻌﻤﺎﻝﹸ ﻟﹶﻔﹾﻆِ ﺍﻟﹾﻌﻴﻦِ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﱠﺘِﻲ ﺫﹶﻛﹶﺮﻭﻫﺎ ﺇِﻟﱠﺎ
ﺑِﺎﻟﻨﺴﺒﺔِ ﻟِﻤﻦ ﻟﹶﻪ ﻋﻴﻦ ﺣﻘِﻴﻘِﻴﺔﹲ.
ﻓﹶﻬﻞﹾ ﻳﺮِﻳﺪ ﻫ ﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔﹸ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺘﻤﺪﺡ ﺑِﻤﺎ ﻟﹶﻴﺲ ﻓِﻴﻪِ ،ﻓﹶﻴﺜﹾﺒِﺖ ﻟِﻨﻔﹾﺴِﻪِ ﻋﻴﻨﺎ
ﻭﻫﻮ ﻋﺎﻃِﻞﹲ ﻋﻨﻬﺎ؟ ! ﻭﻫﻞﹾ ﻳﺮِﻳﺪﻭﻥﹶ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ :ﺇِﻥﱠ ﺭ ﺅﻳﺘﻪ ﻟِﻠﹾﺄﹶﺷﻴﺎﺀِ ﻟﹶﺎ ﺗﻘﹶﻊ ﺑِﺼِﻔﹶﺔٍ ﺧﺎﺻﺔٍ ﺑِﻬﺎ؛ ﺑﻞﹾ
ﻫﻮ ﻳﺮﺍﻫﺎ ﺑِﺬﹶﺍﺗِﻪِ ﻛﹸﻠﱢﻬﺎ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ :ﺇِﻧﻪ ﻗﹶﺎﺩِﺭ ﺑِﺬﹶﺍﺗِﻪِ ،ﻣﺮِﻳﺪ ﺑِﺬﹶﺍﺗِﻪِ ..ﺇﱁ؟ ! ﻭﻓِﻲ ﺍﻟﹾﺂﻳﺔِ
) (1ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ ﺁﻳﺔ.48 :
) (2ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ ﺁﻳﺔ .14 ، 13
) (3ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.39 :
) (4ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ ﺁﻳﺔ.48 :
58
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻳﺄﹾﻣﺮ ﺍﻟﻠﱠﻪ ﻧﺒِﻴﻪ r ﺑِﺎﻟﺼﺒﺮِ ﻟِﺤﻜﹾﻤِﻪِ ،ﻭﺍﻟِﺎﺣﺘِﻤﺎﻝِ ﻟِﻤﺎ ﻳﻠﹾﻘﹶﺎﻩ ﻣِﻦ ﺃﹶﺫﹶﻯ ﻗﹶﻮﻣِﻪِ ،ﻭﻳﻌﻠﱢﻞﹸ ﺫﹶﻟِﻚ
ﺍﻟﹾﺄﹶﻣﺮ ﺑِﺄﹶﻧﻪ ﺑِﻤﺮﺃﹰﻯ ﻣِﻨﻪ ،ﻭﻓِﻲ ﻛِﻠﹶﺎﺀَﺗِﻪِ ﻭﺣِﻔﹾﻈِﻪِ.
ﻭﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﻳﺨﺒِﺮ ﺍﻟﻠﱠﻪ U ﻋﻦ ﻧﺒِﻴﻪِ ﻧﻮﺡٍ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺃﹶﻧﻪ ﻟﹶﻤﺎ ﻛﹶﺬﱠﺑﻪ ﻗﹶﻮﻣﻪ ،ﻭﺣﻘﱠﺖ
ﻋﻠﹶﻴﻬِﻢ ﻛﹶﻠِﻤﺔﹸ ﺍﻟﹾﻌﺬﹶﺍﺏِ ،ﻭﺃﹶﺧﺬﹶﻫﻢ ﺍﻟﻠﱠﻪ ﺑِﺎﻟﻄﱡﻮﻓﹶﺎﻥِ؛ ﺣﻤﻠﹶﻪ ﻫﻮ ﻭﻣﻦ ﻣﻌﻪ ﻣِﻦ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﻋﻠﹶﻰ ﺳﻔِﻴﻨﺔٍ
ﺸﺪ ﺑِﻬﺎ ﺍﻟﹾﺄﹶﻟﹾﻮﺍﺡ ،ﻭﺃﹶﻧﻬﺎ
ﺫﹶﺍﺕِ ﺃﹶﻟﹾﻮﺍﺡٍ ﻋﻈِﻴﻤﺔٍ ﻣِﻦ ﺍﻟﹾﺨﺸﺐِ ﻭﺩﺳﺮٍ؛ ﺃﹶﻱ :ﻣﺴﺎﻣِﲑ ،ﺟﻤﻊ ﺩِﺳﺎﺭٍ ،ﺗ
ﻛﹶﺎﻧﺖ ﺗﺠﺮِﻱ ﺑِﻌﻴﻦِ ﺍﻟﻠﱠﻪِ ﻭﺣِﺮﺍﺳﺘِﻪِ.
ﻭﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔِ ﺧِﻄﹶﺎﺏ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻟِﻨﺒِﻴﻪِ ﻣﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺑِﺄﹶﻧﻪ ﺃﹶﻟﹾﻘﹶﻰ ﻋﻠﹶﻴﻪِ ﻣﺤﺒﺔﹰ ﻣِﻨﻪ؛
ﻳﻌﻨِﻲ :ﺃﹶﺣﺒﻪ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺣﺒﺒﻪ ﺇِﻟﹶﻰ ﺧﻠﹾﻘِﻪِ ،ﻭﺃﹶﻧﻪ ﺻﻨﻌﻪ ﻋﻠﹶﻰ ﻋﻴﻨِﻪِ ،ﻭﺭﺑﺎﻩ ﺗﺮﺑِﻴﺔﹰ ﺍﺳﺘﻌﺪ ﺑِﻬﺎ
ﻟِﻠﹾﻘِﻴﺎﻡِ ﺑِﻤﺎ ﺣﻤﻠﹶﻪ ﻣِﻦ ﺭِﺳﺎﻟﹶﺔٍ ﺇِﻟﹶﻰ ﻓِﺮﻋﻮﻥﹶ ﻭﻗﹶﻮﻣِﻪِ.
ﺁﻳﺎﺕ ﻹﺛﺒﺎﺕ ﺻِﻔﹶﺎﺕِ ﺍﻟﺴﻤﻊِ ﻭﺍﻟﹾﺒﺼﺮِ ﻭﺍﻟﺮﺅﻳﺔِ
ßìyJó¡tƒ ª!$#ur «!$# †n<Î) þ’Å5tGô±n@ur $ygÅ_÷ry— ’Îû y7ä9ω»pgéB ÓÉL©9$# tAöqs% ª!$# yìÏJy™ ô‰s% )ﻭﻗﹶﻮﻟﹸﻪ} :
¨bÎ) (#þqä9$s% šúïÏ%©!$# tAöqs% ª!$# yìÏJy™ ô‰s)©9 ،(1) { ÇÊÈ îŽ•ÅÁt/ 7ì‹Ïÿxœ ©!$# ¨bÎ) 4 !$yJä.u‘ãr$ptrBﻭﻗﹶﻮﻟﹸﻪ} :
4’n?t/ 4 Oßg1uqøgwUur öNèd§ŽÅ &ßìyJó¡nS Ÿw $¯Rr& tbqç7|¡øts† ÷Pr ،(2) { ¢ﻭﻗﹶﻮﻟﹸﻪ} : âä!$u‹ÏZøîr& ß`øtwUur ׎•É)sù ©!$#
&óOs9r } ،(4) { ÇÍÏÈ 2”u‘r&ur ßìyJó™r& !$yJà6yètB ÓÍ_¯RÎ) } ،(3) { ÇÑÉÈ tbqç7çFõ3tƒ öNÍkö‰y‰s9 $uZè=ß™â‘ur
’Îû y7t7•=s)s?ur } )(6
{ ÇËÊÑÈ ãPqà)s? tûüÏm y71t•tƒ “Ï%©!$# } ،(5) { ÇÊÍÈ 3“t•tƒ ©!$# ¨br'Î/ Ls>÷ètƒ
) (1ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ ﺁﻳﺔ.1 :
) (2ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ.181 :
) (3ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺁﻳﺔ.80 :
) (4ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.46 :
) (5ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ﺁﻳﺔ.14 :
) (6ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ.218 :
59
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ö/ä3n=uHxå ª!$# “uŽz•|¡sù (#qè=yJôã$# È@è%ur } ،(1) { ÇËËÉÈ ÞOŠÎ=yèø9$# ßìŠÏJ¡¡9$# uqèd ¼çm¯RÎ) ÇËÊÒÈ tûïωÉf»¡¡9$#
.(2) { ( tbqãZÏB÷sßJø9$#ur ¼ã&è!qß™u‘ur
(..(3) { ª!$#ﺇِﻟﹶﺦ؛ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺳﺎﻗﹶﻬﺎ ﺍﻟﹾﻤﺆﻟﱢﻒ ﻟِﺈِﺛﹾﺒﺎﺕِ ﺻِﻔﹶﺎﺕِ yìÏJy™ ô‰s% ﻗﹶﻮﻟﹸﻪ} :
ﺍﻟﺴﻤﻊِ ﻭﺍﻟﹾﺒﺼﺮِ ﻭﺍﻟﺮ ﺅﻳﺔِ.
ﺃﹶﻣﺎ ﺍﻟﺴﻤﻊ؛ ﻓﹶﻘﹶﺪ ﻋﺒﺮﺕ ﻋﻨﻪ ﺍﻟﹾﺂﻳﺎﺕ ﺑِﻜﹸﻞﱢ ﺻِﻴﻎِ ﺍﻟِﺎﺷﺘِﻘﹶﺎﻕِ ،ﻭﻫِﻲ :ﺳﻤِﻊ ،ﻭﻳﺴﻤﻊ،
ﻭﺳﻤِﻴﻊ ،ﻭﻧﺴﻤﻊ ،ﻭﺃﹶﺳﻤﻊ ،ﻓﹶﻬﻮ ﺻِﻔﹶﺔﹲ ﺣﻘِﻴﻘِﻴﺔﹲ ﻟِﻠﱠﻪِ ،ﻳﺪﺭِﻙ ﺑِﻬﺎ ﺍﻟﹾﺄﹶﺻﻮﺍﺕ؛ ﻛﹶﻤﺎ ﻗﹶﺪﻣﻨﺎ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺒﺼﺮ؛ ﻓﹶﻬﻮ ﺍﻟﺼﻔﹶﺔﹸ ﺍﻟﱠﺘِﻲ ﻳﺪﺭِﻙ ﺑِﻬﺎ ﺍﻟﹾﺄﹶﺷﺨﺎﺹ ﻭﺍﻟﹾﺄﹶﻟﹾﻮﺍﻥﹶ ،ﻭﺍﻟﺮﺅﻳﺔﹸ ﻟﹶﺎﺯِﻣﺔﹲ ﻟﹶﻪ ،ﻭﻗﹶﺪ ﺟﺎﺀَ
ﻓِﻲ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ ﻣﻮﺳﻰ } :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ! ﺃﹶﺭﺑِﻌﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ؛ ﺇِﻧﻜﹸﻢ ﻟﹶﺎ ﺗﺪﻋﻮﻥﹶ ﺃﹶﺻﻢ
ﻭﻟﹶﺎ ﻏﹶﺎﺋِﺒﺎ ،ﻭﻟﹶﻜِﻦ ﺗﺪﻋﻮﻥﹶ ﺳﻤِﻴﻌﺎ ﺑﺼِﲑﺍ ،ﺇِﻥﱠ ﺍﻟﱠﺬِﻱ ﺗﺪﻋﻮﻥﹶ ﺃﹶﻗﹾﺮﺏ ﺇِﻟﹶﻰ ﺃﹶﺣﺪِﻛﹸﻢ ﻣِﻦ ﻋﻨﻖِ
ﺭﺍﺣِﻠﹶﺘِﻪِ { ).(4
ﺸﺮِﻛِﲔ ﻋِﺒﺎﺩﺗﻬﻢ ﻣﺎ ﻟﹶﺎ
ﻭﻛﹸﻞﱞ ﻣِﻦ ﺍﻟﺴﻤﻊِ ﻭﺍﻟﹾﺒﺼﺮِ ﺻِﻔﹶﺔﹸ ﻛﹶﻤﺎﻝٍ ،ﻭﻗﹶﺪ ﻋﺎﺏ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤ
ﻳﺴﻤﻊ ﻭﻟﹶﺎ ﻳﺒﺼِﺮ.
ﻭﻗﹶﺪ ﻧﺰﻟﹶﺖِ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻓِﻲ ﺷﺄﹾﻥِ ﺧﻮﻟﹶﺔﹶ ﺑِﻨﺖِ ﺛﹶﻌﻠﹶﺒﺔﹶ ﺣِﲔ ﻇﹶﺎﻫﺮ ﻣِﻨﻬﺎ ﺯﻭﺟﻬﺎ ،ﻓﹶﺠﺎﺀَﺕ
ﺗﺸﻜﹸﻮ ﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﺗﺤﺎﻭِﺭﻩ ،ﻭﻫﻮ ﻳﻘﹸﻮﻝﹸ ﻟﹶﻬﺎ } :ﻣﺎ ﺃﹶﺭﺍﻙِ ﺇِﻟﱠﺎ ﻗﹶﺪ ﺣﺮﻣﺖِ ﻋﻠﹶﻴﻪِ {.
ﺃﹶﺧﺮﺝ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻓِﻲ )ﺻﺤِﻴﺤِﻪِ( ﻋﻦ ﻋﺮﻭﺓﹶ ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ؛ ﻗﹶﺎﻟﹶﺖِ) } :ﺍﻟﹾﺤﻤﺪ
ﻟِﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻭﺳِﻊ ﺳﻤﻌﻪ ﺍﻟﹾﺄﹶﺻﻮﺍﺕ؛ ﻟﹶﻘﹶﺪ ﺟﺎﺀَﺕِ ﺍﻟﹾﻤﺠﺎﺩِﻟﹶﺔﹸ ﺗﺸﻜﹸﻮ ﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﺃﹶﻧﺎ ﻓِﻲ
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ .220 ، 219
) (2ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.105 :
) (3ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ ﺁﻳﺔ.1 :
) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (3968ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (2704ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ
) ، (3374ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (1526ﺃﲪﺪ ).(402/4
60
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
y7ä9ω»pgéB ÓÉL©9$# tAöqs% ª!$# yìÏJy™ ô‰s% ﻧﺎﺣِﻴﺔٍ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ﻣﺎ ﺃﹶﺳﻤﻊ ﻣﺎ ﺗﻘﹸﻮﻝﹸ ،ﻓﹶﺄﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ} U
..(1) { $ygÅ_÷ry— ’Îûﺍﻟﹾﺂﻳﺎﺕِ( {.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ؛ ﻓﹶﻘﹶﺪ ﻧﺰﻟﹶﺖ ﻓِﻲ ﻓِﻨﺤﺎﺹ ﺍﻟﹾﻴﻬﻮﺩِﻱ ﺍﻟﹾﺨﺒِﻴﺚِ ،ﺣِﲔ ﻗﹶﺎﻝﹶ ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ tﻟﹶﻤﺎ
ﺩﻋﺎﻩ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ :ﻭﺍﻟﻠﱠﻪِ ﻳﺎ ﺃﹶﺑﺎ ﺑﻜﹾﺮٍ ﻣﺎ ﺑِﻨﺎ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺣﺎﺟﺔٍ ﻣِﻦ ﻓﹶﻘﹾﺮٍ ،ﻭﺇِﻧﻪ ﺇِﻟﹶﻴﻨﺎ ﻟﹶﻔﹶﻘِﲑ ،ﻭﻟﹶﻮ
ﻛﹶﺎﻥﹶ ﻏﹶﻨِﻴﺎ ﻣﺎ ﺍﺳﺘﻘﹾﺮﺿﻨﺎ ! ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ؛ ﻓﹶـ )ﺃﹶﻡ (ﺑِﻤﻌﻨﻰ )ﺑﻞﹾ( ،ﻭﺍﻟﹾﻬﻤﺰﺓﹸ ﻟِﻠِﺎﺳﺘِﻔﹾﻬﺎﻡِ ،ﻓﹶﻬِﻲ
)ﺃﹶﻡِ( ﺍﻟﹾﻤﻨﻘﹶﻄِﻌﺔﹸ ،ﻭﺍﻟِﺎﺳﺘِﻔﹾﻬﺎﻡ ﺇِﻧﻜﹶﺎﺭِﻱ ﻳﺘﻀﻤﻦ ﻣﻌﻨﻰ ﺍﻟﺘﻮﺑِﻴﺦِ ،ﻭﺍﻟﹾﻤﻌﻨﻰ :ﺑﻞﹾ ﺃﹶﻳﻈﹸﻦ ﻫﺆﻟﹶﺎﺀِ ﻓِﻲ
ﺗﺨﻔﱢﻴﻬِﻢ ﻭﺍﺳﺘِﺘﺎﺭِﻫِﻢ ﺃﹶﻧﺎ ﻟﹶﺎ ﻧﺴﻤﻊ ﺳِﺮﻫﻢ ﻭﻧﺠﻮﺍﻫﻢ؛ ﺑﻠﹶﻰ ﻧﺴﻤﻊ ﺫﹶﻟِﻚ ،ﻭﺣﻔﹶ ﹶﻈﺘﻨﺎ ﻟﹶﺪﻳﻬِﻢ
ﻳﻜﹾﺘﺒﻮﻥﹶ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻭﻣﺎ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﺮﺍﺑِﻌﺔﹸ؛ ﻓﹶﻬِﻲ ﺧِﻄﹶﺎﺏ ﻣِﻦ ﺍﻟﻠﱠﻪِ Uﻟِﻤﻮﺳﻰ ﻭﻫﺎﺭﻭﻥﹶ ﻋﻠﹶﻴﻬِﻤﺎ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ
ÓÍ_¯RÎ) ( !$sù$sƒrB Ÿw ﺣِﲔ ﺷﻜﹶﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺧﻮﻓﹶﻬﻤﺎ ﻣِﻦ ﺑﻄﹾﺶِ ﻓِﺮﻋﻮﻥﹶ ﺑِﻬِﻤﺎ ،ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﻤﺎ} :
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﺨﺎﻣِﺴﺔﹸ؛ ﻓﹶﻘﹶﺪ ﻧﺰﻟﹶﺖ ﻓِﻲ ﺷﺄﹾﻥِ ﺃﹶﺑِﻲ ﺟﻬﻞٍ )(2
{ ÇÍÏÈ 2”u‘r&ur ßìyJó™r& !$yJà6yètB
&“Ï% ©! $# |M ÷ƒ uä u‘ r ﻟﹶﻌﻨﻪ ﺍﻟﻠﱠﻪ ﺣِﲔ ﻧﻬﻰ ﺍﻟﻨﺒِﻲ r ﻋﻦِ ﺍﻟﺼﻠﹶﺎﺓِ ﻋِﻨﺪ ﺍﻟﹾﺒﻴﺖِ ،ﻓﹶﻨﺰﻝﹶ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ÇÊËÈ #“uqø)-G9$$Î/ t•tBr& ÷rr& ÇÊÊÈ #“y‰çlù;$# ’n?tã tb%x. bÎ) |M÷ƒuäu‘r& ÇÊÉÈ #’©?|¹ #sŒ Î) #´‰ö7tã ÇÒÈ 4‘sS÷Ztƒ
& ..(3) { ÇÊÍÈ 3“t•tƒ ©!$# ¨br'Î/ Ls>÷ètƒ óOs9rﺇِﻟﹶﺦِ ﺍﻟﺴﻮﺭﺓِ. &ÇÊÌÈ #’¯<uqs?ur z>¤‹x. bÎ) |M÷ƒuäu‘r
) (1ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ ﺁﻳﺔ.1 :
) (2ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.46 :
) (3ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ﺁﻳﺔ .14 : 9
61
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣﻌﲎ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺻﻔﺖ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳌﻜﺮ ﻭﺍﻟﻜﻴﺪ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﳋﺪﺍﻉ
( ª!$# t•x6tBur (#rã•x6 tBur ،(1) { ÇÊÌÈﻭﻗﹶﻮﻟﹸﻪ} : ÉA$ysÎR ùQ$# ߉ƒÏ‰x© uqèdur )ﻭﻗﹶﻮﻟﹸﻪ} :
Ÿw öNèdur #\•ò6 tB $tRö•s3tBur #\•ò6 tB (#rã•s3tBur ،(2) { ÇÎÍÈﻭﻗﹶﻮﻟﹸﻪ} : tûïÌ•Å3»yJø9$# çŽö•yz ª!$#ur
.(4) { ÇÊÏÈ #Y‰ø‹x. ߉‹Ï.r&ur )ÇÊÎÈ #Y‰ø‹x. tbr߉ŠÅ3tƒ öNåk¨XÎ „ ،(3) { ÇÎÉÈ šcrã•ãèô±oﻭﻗﹶﻮﻟﹸﻪ} :
ﻭﻗﹶﻮﻟﹸﻪ ..(5) { ÇÊÌÈ ÉA$ysÎRùQ$# ߉ƒÏ‰x© uqèdur } :ﺇِﻟﹶﺦ؛ ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺘﻲِ
ﺍﻟﹾﻤﻜﹾﺮِ ﻭﺍﻟﹾﻜﹶﻴﺪِ ) (6ﻭﻫﻤﺎ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِﻳﺔِ.
ﺸﺘﻖ ﻟﹶﻪ ﻣِﻦ ﻫﺎﺗﻴﻦِ ﺍﻟﺼﻔﹶﺘﻴﻦِ ﺍﺳﻢ ،ﻓﹶﻴﻘﹶﺎﻝﹶ :ﻣﺎﻛِﺮ ،ﻭﻛﹶﺎِﺋﺪ؛ ﺑﻞﹾ ﻳﻮﻗﹶﻒ ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﺃﹶﻥﹾ ﻳ
ﻋِﻨﺪﻣﺎ ﻭﺭﺩ ﺑِﻪِ ﺍﻟﻨﺺ ﻣِﻦ ﺃﹶﻧﻪ ﺧﻴﺮ ﺍﻟﹾﻤﺎﻛِﺮِﻳﻦ ،ﻭﺃﹶﻧﻪ ﻳﻜِﻴﺪ ﻟِﺄﹶﻋﺪﺍﺋِﻪِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ.
ﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ(7) { ÇÊÌÈ ÉA$ysÎRùQ$# ߉ƒÏ‰x© uqèdur } :؛ ﻓﹶﻤﻌﻨﺎﻩ :ﺷﺪِﻳﺪ ﺍﻟﹾﺄﹶﺧﺬِ ﺑِﺎﻟﹾﻌﻘﹸﻮﺑﺔِ؛
ÒOŠÏ9r& ÿ¼çnx‹÷{r& ¨bÎ) } ، ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ{ ÇÊËÈ î‰ƒÏ‰t±s9 y7În/u‘ |·ôÜt/ ¨bÎ) } :
)(8
©.(9) { ÇÊÉËÈ î‰ƒÏ‰x
) (1ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ.13 :
) (2ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ.54 :
) (3ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ.50 :
) (4ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ ﺁﻳﺔ .16 ، 15
) (5ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ.13 :
) (6ﻗﺮﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ " ﺍﻟﺼﻮﺍﻋﻖ " ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺼﻒ ﻧﻔﺴﻪ ﺑﺎﳌﻜﺮ ﻭﺍﻟﻜﻴﺪ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﳋﺪﺍﻉ ﻣﻄﻠﻘﺎ ﺑﻞ ﻋﻠﻰ
ﻭﺟﻪ ﺍﳉﺰﺍﺀ ﳌﻦ ﻓﻌﻞ ﺫﻟﻚ ،ﻭﻫﻮ ﺣﺴﻦ ،ﻭﺇﻥ ﺃﻓﻌﺎﻝ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻻ ﳚﻮﺯ ﺇﻃﻼﻗﻬﺎ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻳﺸﺘﻖ ﻟﻪ
ﻣﻨﻬﺎ ﺃﲰﺎﺀ ﻷﺎ ﲤﺪﺡ ﰲ ﻣﻮﺿﻊ ،ﻭﺗﺬﻡ ﰲ ﻣﻮﺿﻊ ﺃﺗﻰ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺫﻟﻚ ﲟﺎ ﻻ ﻳﺴﺘﻐﲎ ﻋﻨﻪ ﻟﻮﻻ ﺍﻹﻃﺎﻟﺔ ،ﻭﻣﻦ
ﻛﻼﻣﻪ ﺫﻟﻚ ﻳﺘﺒﲔ ﻣﺮﺍﺩ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﺈﻳﺮﺍﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻣﻜﹶﺮﻭﺍ ﻭﻣﻜﹶﺮ ﺍﻟﻠﱠﻪ ﻭﺍﻟﻠﱠﻪ ﺧﻴﺮ ﺍﻟﹾﻤﺎﻛِﺮِﻳﻦ ، (ﻭﻗﻮﻟﻪ :
)ﻭﻣﻜﹶﺮﻭﺍ ﻣﻜﹾﺮﺍ ﻭﻣﻜﹶﺮﻧﺎ ﻣﻜﹾﺮﺍ ﻭﻫﻢ ﻟﹶﺎ ﻳﺸﻌﺮﻭﻥﹶ( ،ﻭﻗﻮﻟﻪ) :ﺇِﻧﻬﻢ ﻳﻜِﻴﺪﻭﻥﹶ ﻛﹶﻴﺪﺍ ﻭﺃﹶﻛِﻴﺪ ﻛﹶﻴﺪﺍ( ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ.
ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ. ، .
) (7ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ.13 :
) (8ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﺁﻳﺔ.12 :
) (9ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ.102 :
62
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﺒﺎﺱٍ) :ﻣﻌﻨﺎﻩ :ﺷﺪِﻳﺪ ﺍﻟﹾﺤﻮﻝِ( ،ﻭﻗﹶﺎﻝﹶ ﻣﺠﺎﻫِﺪ) :ﺷﺪِﻳﺪ ﺍﻟﹾﻘﹸﻮﺓِ( ،ﻭﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝﹸ
ﻣﺘﻘﹶﺎﺭِﺑﺔﹲ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ(1) { ÇÎÍÈ tûïÌ•Å3»yJø9$# çŽö•yz ª!$#ur } :؛ ﻓﹶﻤﻌﻨﺎﻩ :ﺃﹶﻧﻔﹶﺬﹸﻫﻢ ﻭﺃﹶﺳﺮﻋﻬﻢ ﻣﻜﹾﺮﺍ.
ﻭﻗﹶﺪ ﻓﹶﺴﺮ ﺑﻌﺾ ﺍﻟﺴﻠﹶﻒِ ﻣﻜﹾﺮ ﺍﻟﻠﱠﻪِ ﺑِﻌِﺒﺎﺩِﻩِ ﺑِﺄﹶﻧﻪ ﺍﺳﺘِﺪﺭﺍﺟﻬﻢ ﺑِﺎﻟﻨﻌﻢِ ﻣِﻦ ﺣﻴﺚﹸ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ،
ﻓﹶﻜﹸﻠﱠﻤﺎ ﺃﹶﺣﺪﺛﹸﻮﺍ ﺫﹶﻧﺒﺎ ﺃﹶﺣﺪﺙﹶ ﻟﹶﻬﻢ ﻧِﻌﻤﺔﹰ؛ ﻭﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ } :ﺇِﺫﹶﺍ ﺭﺃﹶﻳﺖ ﺍﻟﻠﱠﻪ ﻳﻌﻄِﻲ ﺍﻟﹾﻌﺒﺪ ﻣِﻦ
ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻳﺤِﺐ ﻭﻫﻮ ﻣﻘِﻴﻢ ﻋﻠﹶﻰ ﻣﻌﺼِﻴﺘِﻪِ؛ ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻧﻤﺎ ﺫﹶﻟِﻚ ﻣِﻨﻪ ﺍﺳﺘِﺪﺭﺍﺝ.(2) {
ﻭﻗﹶﺪ ﻧﺰﻟﹶﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﻓِﻲ ﺷﺄﹾﻥِ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺣِﲔ ﺃﹶﺭﺍﺩ ﺍﻟﹾﻴﻬﻮﺩ ﻗﹶﺘﻠﹶﻪ ،ﻓﹶﺪﺧﻞﹶ ﺑﻴﺘﺎ ﻓِﻴﻪِ
ﻛﹸﻮﺓﹲ ،ﻭﻗﹶﺪ ﺃﹶﻳﺪﻩ ﺍﻟﻠﱠﻪ ﺑِﺠِﺒﺮِﻳﻞﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻓﹶﺮﻓﹶﻌﻪ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﻣِﻦ ﺍﻟﹾﻜﹸﻮﺓِ ،ﻓﹶﺪﺧﻞﹶ ﻋﻠﹶﻴﻪِ ﻳﻬﻮﺫﹶﺍ؛
ﻟِﻴﺪﻟﱠﻬﻢ ﻋﻠﹶﻴﻪِ ﻓﹶﻴﻘﹾﺘﻠﹸﻮﻩ ،ﻓﹶﺄﹶﻟﹾﻘﹶﻰ ﺍﻟﻠﱠﻪ ﺷﺒﻪ ﻋِﻴﺴﻰ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﺨﺎﺋِﻦِ ،ﻓﹶﻠﹶﻤﺎ ﺩﺧﻞﹶ ﺍﻟﹾﺒﻴﺖ ﻓﹶﻠﹶﻢ ﻳﺠِﺪ
ﻓِﻴﻪِ ﻋِﻴﺴﻰ؛ ﺧﺮﺝ ﺇِﻟﹶﻴﻬِﻢ ﻭﻫﻮ ﻳﻘﹸﻮﻝﹸ :ﻣﺎ ﻓِﻲ ﺍﻟﹾﺒﻴﺖِ ﺃﹶﺣﺪ ،ﻓﹶﻘﹶﺘﻠﹸﻮﻩ ﻭﻫﻢ ﻳﺮﻭﻥﹶ ﺃﹶﻧﻪ ﻋِﻴﺴﻰ،
ﻓﹶﺬﹶﻟِﻚ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ.(3) { ( ª!$# t•x6tBur (#rã•x6tBur } :
..(4) { #\•ò6tBﺇِﻟﹶﺦ؛ ﻓﹶﻬِﻲ ﻓِﻲ ﺷﺄﹾﻥِ ﺍﻟﺮﻫﻂِ ﺍﻟﺘﺴﻌﺔِ ﻣِﻦ (#rã•s3tBur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ﻗﹶﻮﻡِ ﺻﺎﻟِﺢٍ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺣِﲔ (5) { ¼ã&s#÷dr&ur ¼çm¨ZtGÍhŠu;ãYs9 «!$$Î/ (#qßJy™$s)s? } ﺃﹶﻱ :ﻟﹶﻴﻘﹾﺘﻠﹸﻨﻪ ﺑﻴﺎﺗﺎ ﻫﻮ
ﻭﺃﹶﻫﻠﹶﻪ ،(6) { ¾Ï&Î#÷dr& y7Î=ôgtB $tRô‰Íky- $tB ¾ÏmÍh‹Ï9uqÏ9 £`s9qà)uZs9 ¢OèO } ،ﻓﹶﻜﹶﺎﻥﹶ ﻋﺎﻗِﺒﺔﹸ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻜﹾﺮِ ﻣِﻨﻬﻢ
ﺃﹶﻥﹾ ﻣﻜﹶﺮ ﺍﻟﻠﱠﻪ ﺑِﻬِﻢ ﻓﹶﺪﻣﺮﻫﻢ ﻭﻗﹶﻮﻣﻬﻢ ﺃﹶﺟﻤﻌِﲔ.
) (1ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ.54 :
) (2ﺃﲪﺪ ).(145/4
) (3ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ.54 :
) (4ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ.50 :
) (5ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ.49 :
) (6ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ.49 :
63
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻌﻔﹾﻮِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ﻭﺍﻟﹾﻤﻐﻔِﺮﺓِ ﻭﺍﻟﺮﺣﻤﺔِ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﺘﺒﺎﺭﻙِ ﻭﺍﻟﹾﺠﻠﹶﺎﻝِ
ﻭﺍﻟﹾِﺈﻛﹾﺮﺍﻡِ
)ﻭﻗﹶﻮﻟﹸﻪ،(1) { ÇÊÍÒÈ #·•ƒÏ‰s% #vqàÿtã tb%x. ©!$# ¨bÎ*sù &äþqß™ `tã (#qàÿ÷ès? ÷rr& çnqàÿøƒéB ÷rr& #·Žö•yz (#r߉ö6è? bÎ) } :
} .(2) { ÇËËÈ îLìÏm§‘ Ö‘qàÿxî ª!$#ur 3 óOä3s9 ª!$# t•Ïÿøótƒ br& tbq™7ÏtéB Ÿwr& 3 (#þqßsxÿóÁu‹ø9ur (#qàÿ÷èu‹ø9ur
..(3) { #·Žö•yzﺇِﻟﹶﺦ؛ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺗﻀﻤﻨﺖ ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻌﻔﹾﻮِ )(#r߉ö6è? bÎ ﻗﹶﻮﻟﹸﻪ} :
ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ﻭﺍﻟﹾﻤﻐﻔِﺮﺓِ ﻭﺍﻟﺮﺣﻤﺔِ ﻭﺍﻟﹾﻌِﺰﺓِ ﻭﺍﻟﺘﺒﺎﺭﻙِ ﻭﺍﻟﹾﺠﻠﹶﺎﻝِ ﻭﺍﻟﹾِﺈﻛﹾﺮﺍﻡِ.
ﻓﹶﺎﻟﹾﻌﻔﹸﻮ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺍﺳﻤﻪ ﺗﻌﺎﻟﹶﻰ؛ ﻣﻌﻨﺎﻩ :ﺍﻟﹾﻤﺘﺠﺎﻭِﺯ ﻋﻦ ﻋﻘﹸﻮﺑﺔِ ﻋِﺒﺎﺩِﻩِ ﺇِﺫﹶﺍ ﻫﻢ ﺗﺎﺑﻮﺍ ﺇِﻟﹶﻴﻪِ ﻭﺃﹶﻧﺎﺑﻮﺍ؛
ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(4) { ÏN$t«Íh‹¡¡9$# Ç`tã (#qàÿ÷ètƒur ¾ÍnÏŠ$t7Ïã ô`tã spt/öq-G9$# ã@t7ø)tƒ “Ï%©!$# uqèdur } :
ﻭﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺃﹶﻛﹾﻤﻞﹸ ﺍﻟﹾﻌﻔﹾﻮِ ﻫﻮ ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻦ ﻗﹸﺪﺭﺓٍ ﺗﺎﻣﺔٍ ﻋﻠﹶﻰ ﺍﻟِﺎﻧﺘِﻘﹶﺎﻡِ ﻭﺍﻟﹾﻤﺆﺍﺧﺬﹶﺓِ؛ ﺟﺎﺀَ ﻫﺬﹶﺍﻥِ
ﺍﻟِﺎﺳﻤﺎﻥِ ﺍﻟﹾﻜﹶﺮِﳝﺎﻥِ :ﺍﻟﹾﻌﻔﹸﻮ ﻭﺍﻟﹾﻘﹶﺪِﻳﺮ ﻣﻘﹾﺘﺮِﻧﻴﻦِ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ﻭﻓِﻲ ﹶﻏﻴﺮِﻫﺎ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻘﹸﺪﺭﺓﹸ؛ ﻓﹶﻬِﻲ ﺍﻟﺼﻔﹶﺔﹸ ﺍﻟﱠﺘِﻲ ﺗﺘﻌﻠﱠﻖ ﺑِﺎﻟﹾﻤﻤﻜِﻨﺎﺕِ ﺇِﳚﺎﺩﺍ ﻭﺇِﻋﺪﺍﻣﺎ ،ﻓﹶﻜﹸﻞﱡ ﻣﺎ ﻛﹶﺎﻥﹶ ﻭﻭﻗﹶﻊ
ﻣِﻦ ﺍﻟﹾﻜﹶﺎِﺋﻨﺎﺕِ ﻭﺍﻗِﻊ ﺑِﻤﺸِﻴﹶﺌﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ؛ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ } :ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ
ﻟﹶﻢ ﻳﻜﹸﻦ.(5) {
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ..(6) { 3 (#þqßsxÿóÁu‹ø9ur (#qàÿ÷èu‹ø9ur } :ﺍﻟﹾﺂﻳﺔﹶ؛ ﻓﹶﻘﹶﺪ ﻧﺰﻟﹶﺖ ﻓِﻲ ﺷﺄﹾﻥِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ
tﺣِﲔ ﺣﻠﹶﻒ ﻟﹶﺎ ﻳﻨﻔِﻖ ﻋﻠﹶﻰ ﻣِﺴﻄﹶﺢِ ﺑﻦِ ﺃﹸﺛﹶﺎﹶﺛﺔﹶ ،ﻭﻛﹶﺎﻥﹶ ﻣِﻤﻦ ﺧﺎﺿﻮﺍ ﻓِﻲ ﺍﻟﹾﺈِﻓﹾﻚِ ،ﻭﻛﹶﺎﻧﺖ ﺃﹸﻡ
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.149 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺁﻳﺔ.22 :
) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.149 :
) (4ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.25 :
) (5ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ).(4612
) (6ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺁﻳﺔ.22 :
64
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣِﺴﻄﹶﺢٍ ﺑِﻨﺖ ﺧﺎﻟﹶﺔِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ،ﻓﹶﻠﹶﻤﺎ ﻧﺰﻟﹶﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ) :ﻭﺍﻟﻠﱠﻪِ ﺇِﻧﻲ ﻟﹶﺄﹸﺣِﺐ ﺃﹶﻥﹾ ﻳ ﻐﻔِﺮ
ﺍﻟﻠﱠﻪ ﻟِﻲ( ،ﻭﻭﺻﻞﹶ ﻣِﺴﻄﹶﺤﺎ.
y7Ï?¨“ÏèÎ6sù )ﻭﻗﹶﻮﻟﹸﻪ ،(1) { šúüÏZÏB÷sßJù=Ï9ur ¾Ï&Î!qß™t•Ï9ur äo¨“Ïèø9$# ¬!ur } :ﻭﻗﹶﻮﻟﹸﻪ ﻋﻦ ﺇِﺑﻠِﻴﺲ} :
{_.(2) { ÇÑËÈ tûüÏèuHødr& öNßg¨ZtƒÈqøî
(3) { šúüÏZÏB÷sßJù=Ï9ur؛ ﻓﹶﻘﹶﺪ ﻧﺰﻟﹶﺖ ﻓِﻲ ﺷﺄﹾﻥِ ¾Ï&Î!qß™t•Ï9ur äo¨“Ïèø9$# ¬!ur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﺃﹸﺑﻲ ﺍﺑﻦِ ﺳﻠﹸﻮﻝﹶ ﺭﺋِﻴﺲِ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ،ﻭﻛﹶﺎﻥﹶ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾ ﻐﺰﻭﺍﺕِ ﻗﹶﺪ ﺃﹶﻗﹾﺴﻢ ﻟﹶﻴﺨﺮِﺟﻦ
’n<Î) !$oY÷èy_§‘ ûÈõs9 tbqä9qà)tƒ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ rﻫﻮ ﻭﺃﹶﺻﺤﺎﺑﻪ ﻣِﻦ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ،ﻓﹶﻨﺰﻝﹶ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
(4) { 4؛ ﻳﻘﹾﺼِﺪ ﺑِﺎﻟﹾﺄﹶﻋﺰ ﻗﹶﺒﺤﻪ ﺍﻟﻠﱠﻪ ﻧﻔﹾﺴﻪ ﻭﺃﹶﺻﺤﺎﺑﻪ، ¤AsŒF{$# $pk÷]ÏB –“tãF{$# Æy_Ì•÷‚ã‹s9 ÏpoYƒÏ‰yJø9$#
äo¨“Ïèø9$# ¬!ur ﻭﻳﻘﹾﺼِﺪ ﺑِﺎﻟﹾﺄﹶﺫﹶﻝﱢ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﻭﻣﻦ ﻣﻌﻪ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻓﹶﺮﺩ ﺍﻟﻠﱠﻪ U ﻋﻠﹶﻴﻪِ ﺑِﻘﹶﻮﻟِﻪِ} :
.(5) { ÇÑÈ tbqßJn=ôètƒ Ÿw šúüÉ)Ïÿ»oYßJø9$# £`Å3»s9ur šúüÏZÏB÷sßJù=Ï9ur ¾Ï&Î!qß™t•Ï9ur
ﻭﺍﻟﹾﻌِﺰﺓﹸ ﺻِﻔﹶﺔﹲ ﺃﹶﹾﺛﺒﺘﻬﺎ ﺍﻟﻠﱠﻪ U ﻟِﻨﻔﹾﺴِﻪِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(6) { ÇÍÈ ÞO‹Å3ysø9$# Ⓝ͓yèø9$# uqèdur } :
ﻭﻗﹶﺎﻝﹶ.(7) { ÇËÎÈ #Y“ƒÍ•tã $‡ƒÈqs% ª!$# šc%x.ur } :
) (1ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺁﻳﺔ.8 :
) (2ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ.82 :
) (3ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺁﻳﺔ.8 :
) (4ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺁﻳﺔ.8 :
) (5ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺁﻳﺔ.8 :
) (6ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻳﺔ.4 :
) (7ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ.25 :
65
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺸﻔﹶﺎﻋﺔِ } :ﻭﻋِﺰﺗِﻲ ﻭﻛِﺒﺮِﻳﺎﺋِﻲ ﻭﻋ ﹶﻈﻤﺘِﻲ؛
ﻭﺃﹶﻗﹾﺴﻢ ﺑِﻬﺎ ﺳﺒﺤﺎﻧﻪ؛ ﻛﹶﻤﺎ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟ
öNßg¨ZtƒÈqøî_{ y7Ï?¨“ÏèÎ6sù ﻟﹶﺄﹸﺧﺮِﺟﻦ ﻣِﻨﻬﺎ ﻣﻦ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ .{ ﻭﺃﹶﺧﺒﺮ ﻋﻦ ﺇِﺑﻠِﻴﺲ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ} :
).(1) { ÇÑÌÈ šúüÅÁn=øÜßJø9$# ãNßg÷YÏB x8yŠ$t7Ïã žwÎ &ÇÑËÈ tûüÏèuHødr
ﻭﻓِﻲ )ﺻﺤِﻴﺢِ ﺍﻟﹾﺒﺨﺎﺭِﻱ (ﻭﻏﹶﻴﺮِﻩِ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ } :ﺑﻴﻨﻤﺎ ﺃﹶﻳﻮﺏ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻳﻐﺘﺴِﻞﹸ
ﻋﺮﻳﺎﻧﺎ ﺧﺮ ﻋﻠﹶﻴﻪِ ﺟﺮﺍﺩ ﻣِﻦ ﺫﹶﻫﺐٍ ،ﻓﹶﺠﻌﻞﹶ ﻳﺤﺜِﻲ ﻓِﻲ ﺛﹶﻮﺑِﻪِ ،ﻓﹶﻨﺎﺩﺍﻩ ﺭﺑﻪ :ﻳﺎ ﺃﹶﻳﻮﺏ ﺃﹶﻟﹶﻢ ﺃﹶﻛﹸﻦ
ﺃﹶ ﹾﻏﻨﻴﺘﻚ ﻋﻤﺎ ﺗﺮﻯ؟ ﻗﹶﺎﻝﹶ :ﺑﻠﹶﻰ؛ ﻭﻋِﺰﺗِﻚ ،ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﻏِﻨﻰ ﻟِﻲ ﻋﻦ ﺑﺮﻛﹶﺘِﻚ.(2) {
ﻭﻗﹶﺪ ﺟﺎﺀَ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﺪﻋﺎﺀِ ﺍﻟﱠﺬِﻱ ﻋﻠﱠﻤﻪ ﺍﻟﻨﺒِﻲ r ﻟِﻤﻦ ﻛﹶﺎﻥﹶ ﺑِﻪِ ﻭﺟﻊ } :ﺃﹶﻋﻮﺫﹸ ﺑِﻌِﺰﺓِ
ﺍﻟﻠﱠﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ﻣِﻦ ﺷﺮ ﻣﺎ ﺃﹶﺟِﺪ ﻭﺃﹸﺣﺎﺫِﺭ.(3) {
ﻭﺍﻟﹾﻌِﺰﺓﹸ ﺗﺄﹾﺗِﻲ ﺑِﻤﻌﻨﻰ ﺍﻟﹾ ﻐﻠﹶﺒﺔِ ﻭﺍﻟﹾﻘﹶﻬﺮِ؛ ﻣِﻦ ﻋﺰ ﻳﻌﺰ ﺑِﻀﻢ ﺍﻟﹾﻌﻴﻦِ ﻓِﻲ ﺍﻟﹾﻤﻀﺎﺭِﻉِ ﻳﻘﹶﺎﻝﹸ :ﻋﺰﻩ؛ ﺇِﺫﹶﺍ
ﹶﻏﻠﹶﺒﻪ.
ﺸﺪِﻳﺪﺓِ.
ﻭﺗﺄﹾﺗِﻲ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻘﹸﻮﺓِ ﻭﺍﻟﺼﻠﹶﺎﺑﺔِ؛ ﻣِﻦ ﻋﺰ ﻳﻌﺰ ﺑِﻔﹶﺘﺤِﻬﺎ ،ﻭﻣِﻨﻪ ﺃﹶﺭﺽ ﻋﺰﺍﺯ؛ ﻟِﻠﺼﻠﹾﺒﺔِ ﺍﻟ
ﻭﺗﺄﹾﺗِﻲ ﺑِﻤﻌﻨﻰ ﻋﻠﹸﻮ ﺍﻟﹾﻘﹶﺪﺭِ ﻭﺍﻟِﺎﻣﺘِﻨﺎﻉِ ﻋﻦِ ﺍﻟﹾﺄﹶﻋﺪﺍﺀِ؛ ﻣِﻦ :ﻋﺰ ﻳﻌِﺰ - ﺑِﻜﹶﺴﺮِﻫﺎ -ﻭﻫﺬِﻩِ
ﺍﻟﹾﻤﻌﺎﻧِﻲ ﻛﹸﻠﱡﻬﺎ ﺛﹶﺎﺑِﺘﺔﹲ ﻟِﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ.
)ﻭﻗﹶﻮﻟﹸﻪ.(4) { ÇÐÑÈ ÇP#t•ø.M}$#ur È@»n=pgø:$# “ÏŒ y7În/u‘ ãLôœ$# x8t•»t6s? } :
‘ ..(5) { y7În/uﻓﹶﺈِﻧﻪ ﻣِﻦ ﺍﻟﹾﺒﺮﻛﹶﺔِ ﺑِﻤﻌﻨﻰ ﺩﻭﺍﻡِ ﺍﻟﹾﺨﻴﺮِ ?ãLôœ$# x8t•»t6s ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ﻭﻛﹶﺜﹾﺮﺗِﻪِ.
) (1ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ .83 : 82
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (3211ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻴﻤﻢ ) ، (409ﺃﲪﺪ ).(314/2
) (3ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ ) ، (2202ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﺐ ) ، (2080ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ ) ، (3891ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ )(3522
،ﺃﲪﺪ ) ، (217/4ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ ).(1754
) (4ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ ﺁﻳﺔ.78 :
) (5ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ ﺁﻳﺔ.78 :
66
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻟﹶﺎﻞﱡ ﻭﺀَ ﺃﹶﺟﻲ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺷ،ﻪﺎﻧﺤﺒﺔِ ﺳ ﹶﻈﻤﺍﻟﹾﻌﻠﹶﺎﻝِ ﻭﺎﺣِﺐِ ﺍﻟﹾﺠ ﺻ:ﻠﹶﺎﻝِ(؛ ﺃﹶﻱ )ﺫِﻱ ﺍﻟﹾﺠ:ﻟﹸﻪﻗﹶﻮﻭ
.ﻪ ﻣِﻨ ﹶﻈﻢﺃﹶﻋ
ِﺍﻉﻮ ﺑِﺄﹶﻧﺎﻟِﺤِﲔ ﺍﻟﺼﻩﺎﺩ ﻋِﺒﻜﹾﺮِﻡ ﺍﻟﱠﺬِﻱ ﻳ:ﻗِﻴﻞﹶ ﻭ،ِ ﺑِﻪﻠِﻴﻖﺎ ﻟﹶﺎ ﻳﻤ ﻋﻡﻜﹾﺮ ﺍﻟﱠﺬِﻱ ﻳ:(ِﺍﻡﺍﻟﹾِﺈﻛﹾﺮ )ﻭﻭ
.ﻠﹶﻢ ﺃﹶﻋﺍﻟﻠﱠﻪ ﻭ،ِﺓﺍﻟﹾﺂﺧِﺮﺎ ﻭﻴﻧﺔِ ﻓِﻲ ﺍﻟﺪﺍﻣﺍﻟﹾﻜﹶﺮ
ِﺎﺕ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﺈِﺛﹾﺒﺾﻌﺀِ ﻭﺑﺍﻟﹾﻜﹸﻒ ﻭﻤِﻲ ﺍﻟﺴﻔﹾﻲﻠﹸﻮﺏِ ﻛﻨ ﺻِﻔﹶﺎﺕِ ﺍﻟﺴﻠﹶﺔﹰ ﻣِﻦﻤﺟ
ِﺪﻤﺍﻟﹾﺤﻠﹾﻚِ ﻭﻛﺎﻟﹾﻤ
`ä3tƒ öNs9ur } ،(1) { ÇÏÎÈ $wŠÏJy™ ¼çms9 ÞOn=÷ès? ö@yd 4 ¾ÏmÏ?y‰»t6ÏèÏ9 ÷ŽÉ9sÜô¹$#ur çnô‰ç7ôã$$sù } :ﻟﹸﻪﻗﹶﻮ)ﻭ
،(3) { ÇËËÈ šcqßJn=÷ès? öNçFRr&ur #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù } :ﻟﹸﻪﻗﹶﻮ ﻭ،(2) { ÇÍÈ 7‰ymr& #·qàÿà2 ¼ã&©!
È@è%ur } :ﻟﹸﻪﻗﹶﻮ ﻭ،(4) { ( «!$# Éb=ßsx. öNåktXq™6Ïtä† #YŠ#y‰Rr& «!$# Èbrߊ `ÏB ä‹Ï‚-Gtƒ `tB Ĩ$¨Z9$# šÆÏBur }
çn÷ŽÉi9x.ur ( ÉeA—%!$# z`ÏiB @’Í<ur ¼ã&©! `ä3tƒ óOs9ur Å7ù=ßJø9$# ’Îû Ô7ƒÎŽŸ° ¼ã&©! `ä3tƒ óOs9ur #V$s!ur õ‹Ï‚-Gtƒ óOs9 “Ï%©!$# ¬! ߉ôJptø:$#
uqèdur ( ߉ôJysø9$# ã&s!ur à7ù=ßJø9$# ã&s! ( ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ¬! ßxÎm7|¡ç„ } ،(5) { ÇÊÊ È #MŽ•Î7õ3s?
tbqä3u‹Ï9 ¾Ínωö6tã 4’n?tã tb$s%ö•àÿø9$# tA¨“tR “Ï%©!$# x8u‘$t6s? } :ﻟﹸﻪﻗﹶﻮ ﻭ،(6) { ÇÊÈ í•ƒÏ‰s% &äóÓx« Èe@ä. 4’n?tã
¼ã&©! `ä3tƒ öNs9ur #Y‰s9ur õ‹Ï‚-Gtƒ óOs9ur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# à7ù=ãB ¼çms9 “Ï%©!$# ÇÊÈ #·•ƒÉ‹tR šúüÏJn=»yèù=Ï9
`ÏB ª!$# x‹sƒªB$# $tB } :ﻟﹸﻪﻗﹶﻮ ﻭ،(7) { ÇËÈ #\•ƒÏ‰ø)s? ¼çnu‘£‰s)sù &äóÓx« ¨@à2 t,n=yzur Å7ù=ßJø9$# ’Îû Ô7ƒÎŽŸ°
4 <Ù÷èt/ 4’n?tã öNßgàÒ÷èt/ Ÿxyès9ur t,n=y{ $yJÎ/ ¥m»s9Î) ‘@ä. |=yds%©! #]ŒÎ) 4 >m»s9Î) ô`ÏB ¼çmyètB šc%Ÿ2 $tBur 7$s!ur
.65 :( ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ1)
.4 :( ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ2)
.22 :( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ3)
.165 :( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ4)
.111 :( ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ5)
.1 :( ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﺁﻳﺔ6)
.2 ، 1 ( ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ7)
67
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
šcqà2ÎŽô³ãƒ $£Jtã 4’n?»yètFsù Íoy‰»yg¤±9$#ur É=ø‹tóø9$# ÄNÎ=»tã ™} (1) { ÇÒÊÈ šcqàÿÅÁtƒ $£Jtã «!$# z`»ysö6ß
tP§•ym $yJ¯RÎ) ö@è% } ،(2) { ÇÐÍÈ tbqçHs>÷ès? Ÿw óOçFRr&ur ÞOn=÷ètƒ ©!$# ¨bÎ) 4 tA$sVøBF{$# ¬! (#qç/ÎŽôØs? Ÿxsù ÇÒËÈ
‘öAÍi”t\ムóOs9 $tB «!$$Î/ (#qä.ÎŽô³è@ br&ur Èd,yÛø9$# ÎŽö•tóÎ/ zÓøöt7ø9$#ur zNøOM}$#ur z`sÜt/ $tBur $pk÷]ÏB t•ygsß $tB |·Ïmºuqxÿø9$# }‘În/u
.(3) { ÇÌÌÈ tbqçHs>÷ès? Ÿw $tB «!$# ’n?tã (#qä9qà)s? br&ur $YZ»sÜù=ß™ ¾ÏmÎ/
ﻗﹶﻮﻟﹸﻪ) :ﻓﹶﺎﻋﺒﺪﻩ ..(ﺇِﻟﹶﺦ؛ ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺍﻟﹾﻜﹶﺮِﳝﺔﹸ ﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﺴﻠﹸﻮﺏِ ،ﻭﻫِﻲ
ﻧﻔﹾﻲ ﺍﻟﺴﻤِﻲ ﻭﺍﻟﹾﻜﹸﻒﺀِ ﻭﺍﻟﻨﺪ ﻭﺍﻟﹾﻮﻟﹶﺪِ ﻭﺍﻟﺸﺮِﻳﻚِ ﻭﺍﻟﹾﻮﻟِﻲ ﻣِﻦ ﺫﹸﻝﱟ ﻭﺣﺎﺟﺔٍ؛ ﻛﹶﻤﺎ ﺗﻀﻤﻨﺖ ﺑﻌﺾ
ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ؛ ﻣِﻦ :ﺍﻟﹾﻤﻠﹾﻚِ ،ﻭﺍﻟﹾﺤﻤﺪِ ،ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ﻭﺍﻟﹾﻜِﺒﺮِﻳﺎﺀِ ،ﻭﺍﻟﺘﺒﺎﺭﻙِ.
ﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ(4) { ÇÏÎÈ $wŠÏJy™ ¼çms9 ÞOn=÷ès? ö@yd } :؛ ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺷﻴﺦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ) :ﻗﹶﺎﻝﹶ
(5) { ÇÏÎÈ؛ ﺃﹶﻱ :ﻧﻈِﲑﺍ ﺍﺳﺘﺤﻖ ﻣِﺜﹾﻞﹶ ﺍﺳﻤِﻪِ ،ﻭﻳﻘﹶﺎﻝﹸ: $wŠÏJy™ ¼çms9 ÞOn=÷ès? ö@yd ﺃﹶﻫﻞﹸ ﺍﻟﻠﱡﻐﺔِ} :
ﻣﺴﺎﻣِﻴﺎ ﻳﺴﺎﻣِﻴﻪِ ،ﻭﻫﺬﹶﺍ ﻣﻌﻨﻰ ﻣﺎ ﻳﺮﻭﻯ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ(6) { ÇÏÎÈ $wŠÏJy™ ¼çms9 ÞOn=÷ès? ö@yd } :؛
ﻣﺜﹶﻠﹰﺎ ﺃﹶﻭ ﺷﺒِﻴﻬﺎ(.
ﻭﺍﻟِﺎﺳﺘِﻔﹾﻬﺎﻡ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ﺇِﻧﻜﹶﺎﺭِﻱ ،ﻣﻌﻨﺎﻩ ﺍﻟﻨﻔﹾﻲ؛ ﺃﹶﻱ :ﻟﹶﺎ ﺗﻌﻠﹶﻢ ﻟﹶﻪ ﺳﻤِﻴﺎ.
(7) { ÇÍÈ؛ ﻓﹶﺎﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻜﹸﻒﺀِ :ﺍﻟﹾﻤﻜﹶﺎﻓِﺊﹸ 7‰ymr& #·qàÿà2 ¼ã&©! `ä3tƒ öNs9ur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﺍﻟﹾﻤﺴﺎﻭِﻱ.
ﺸﺒِﻴﻪ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ؛ ﻟِﺄﹶﻥﱠ )ﺃﹶﺣﺪ (ﻭﻗﹶﻊ ﻧﻜِﺮﺓﹰ ﻓِﻲ
ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﺗﻨﻔِﻲ ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻨﻈِﲑ ﻭﺍﻟ
ﺳِﻴﺎﻕِ ﺍﻟﻨﻔﹾﻲِ ،ﻓﹶﻴﻌﻢ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﺗﻔﹾﺴِﲑِ ﺳﻮﺭﺓِ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ ﻛﹸﻠﱢﻬﺎ ،ﻓﹶﻠﹾﻴﺮﺟﻊ ﺇِﻟﹶﻴﻬﺎ.
) (1ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ .91 ، 90
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ.74 :
) (3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.33 :
) (4ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ.65 :
) (5ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ.65 :
) (6ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ.65 :
) (7ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ.4 :
68
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ..(1) { #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù } :ﺇﱁ.
ﻓﹶﺎﻟﹾﺄﹶﻧﺪﺍﺩ ﺟﻤﻊ ﻧِﺪ ،ﻭﻣﻌﻨﺎﻩ ﻛﹶﻤﺎ ﻗِﻴﻞﹶ :ﺍﻟﻨﻈِﲑ ﺍﻟﹾﻤﻨﺎﻭِﺉ ،ﻭﻳﻘﹶﺎﻝﹸ :ﻟﹶﻴﺲ ﻟِﻠﱠﻪِ ﻧِﺪ ﻭﻟﹶﺎ ﺿِﺪ،
ﻭﺍﻟﹾﻤﺮﺍﺩ ﻧﻔﹾﻲ ﻣﺎ ﻳﻜﹶﺎﻓِﺌﹸﻪ ﻭﻳﻨﺎﻭِﹸﺋﻪ ،ﻭﻧﻔﹾﻲ ﻣﺎ ﻳﻀﺎﺩﻩ ﻭﻳﻨﺎﻓِﻴﻪِ.
ﻭﻗﹶﻌﺖ ﺣﺎﻟﹰﺎ ﻣِﻦ ﺍﻟﹾﻮﺍﻭِ ﻓِﻲ )ﺗﺠﻌﻠﹸﻮﺍ(، )(2
{ ÇËËÈ šcqßJn=÷ès? öNçFRr&ur ﻭﺟﻤﻠﹶﺔﹸ} :
ﻭﺍﻟﹾﻤﻌﻨﻰ :ﺇِﺫﹶﺍ ﻛﹸﻨﺘﻢ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﻭﺣﺪﻩ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻭﺭﺯﻗﹶﻜﹸﻢ ،ﻭﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺂﻟِﻬﺔﹶ ﺍﻟﱠﺘِﻲ
ﺟﻌﻠﹾﺘﻤﻮﻫﺎ ﻟﹶﻪ ﻧ ﹶﻈﺮﺍﺀَ ﻭﺃﹶﻣﺜﹶﺎﻟﹰﺎ ﻭﺳﺎﻭﻳﺘﻤﻮﻫﺎ ﺑِﻪِ ﻓِﻲ ﺍﺳﺘِﺤﻘﹶﺎﻕِ ﺍﻟﹾﻌِﺒﺎﺩﺓِ ﻟﹶﺎ ﺗﺨﻠﹸﻖ ﺷﻴﺌﹰﺎ ،ﺑﻞﹾ ﻫِﻲ
ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ،ﻭﻟﹶﺎ ﺗﻤﻠِﻚ ﻟﹶﻜﹸﻢ ﺿﺮﺍ ﻭﻟﹶﺎ ﻧﻔﹾﻌﺎ؛ ﻓﹶﺎﺗﺮﻛﹸﻮﺍ ﻋِﺒﺎﺩﺗﻬﺎ ،ﻭﺃﹶﻓﹾﺮِﺩﻭﻩ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﹾﻌِﺒﺎﺩﺓِ
ﻭﺍﻟﺘﻌﻈِﻴﻢِ.
..(3) { ä‹Ï‚-Gtƒﺇِﻟﹶﺦ؛ ﻓﹶﻬﻮ ﺇِﺧﺒﺎﺭ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻋﻦِ `tB Ĩ$¨Z9$# šÆÏBur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﺑِﺄﹶﻧﻬﻢ ﻳﺤِﺒﻮﻥﹶ ﺁﻟِﻬﺘﻬﻢ ﻛﹶﺤﺒﻬِﻢ ﻟِﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ؛ ﻳﻌﻨِﻲ :ﻳﺠﻌﻠﹸﻮﻧﻬﺎ ﻣﺴﺎﻭِﻳﺔﹰ ﻟﹶﻪ ﻓِﻲ
ﻣِﻦ ﺣﺐ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﻟِﺂﻟِﻬﺘِﻬِﻢ؛ ﻟِﺄﹶﻧﻬﻢ )(4
{3 °! ${6ãm ‘‰x©r& (#þqãZtB#uä tûïÉ‹©9$#ur ﺍﻟﹾﺤﺐ}
ﺃﹶﺧﻠﹶﺼﻮﺍ ﻟﹶﻪ ﺍﻟﹾﺤﺐ ،ﻭﺃﹶﻓﹾﺮﺩﻭﻩ ﺑِﻪِ ،ﺃﹶﻣﺎ ﺣﺐ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﻟِﺂﻟِﻬﺘِﻬِﻢ؛ ﻓﹶﻬﻮ ﻣﻮﺯﻉ ﺑﻴﻨﻬﺎ ،ﻭﻟﹶﺎ ﺷﻚ
ﺃﹶﻥﱠ ﺍﻟﹾﺤﺐ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻟِﺠِﻬﺔٍ ﻭﺍﺣِﺪﺓٍ ﻛﹶﺎﻥﹶ ﺃﹶﻣﻜﹶﻦ ﻭﺃﹶﻗﹾﻮﻯ.
ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﻤﻌﻨﻰ :ﺃﹶﻧﻬﻢ ﻳﺤِﺒﻮﻥﹶ ﺁﻟِﻬﺘﻬﻢ ﻛﹶﺤﺐ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻟِﻠﱠﻪِ ،ﻭﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺃﹶﺷﺪ ﺣﺒﺎ ﻟِﻠﱠﻪِ
ﻣِﻦ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﻟِﺄﹶﻧﺪﺍﺩِﻫِﻢ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.22 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.22 :
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.165 :
) (4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.165 :
69
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
..(1) { #V$s!urﺍﻟﹾﺂﻳﺔﹶ؛ ﻓﹶﻘﹶﺪ ﺗﻘﹶﺪﻡ õ‹Ï‚-Gtƒ óOs9 “Ï%©!$# ¬! ߉ôJptø:$# È@è%ur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻲ ﻣﻌﻨﻰ ﺍﻟﹾﺤﻤﺪِ ،ﻭﺃﹶﻧﻪ ﺍﻟﺜﱠﻨﺎﺀُ ﺑِﺎﻟﻠﱢﺴﺎﻥِ ﻋﻠﹶﻰ ﺍﻟﻨﻌﻤﺔِ ﻭﻏﹶﻴﺮِﻫﺎ ،ﻭﻗﹸﻠﹾﻨﺎ :ﺇِﻥﱠ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﺤﻤﺪِ ﻟﹶﻪ
ﺳﺒﺤﺎﻧﻪ ﻣﺘﻀﻤﻦ ﻟِﺈِﹾﺛﺒﺎﺕِ ﺟﻤِﻴﻊِ ﺍﻟﹾﻜﹶﻤﺎﻟﹶﺎﺕِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻳﺴﺘﺤِﻖ ﺍﻟﹾﺤﻤﺪ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ ﺇِﻟﱠﺎ ﻣﻦ ﺑﻠﹶﻎﹶ ﻏﹶﺎﻳﺘﻬﺎ.
ﹸﺛﻢ ﻧﻔﹶﻰ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻣﺎ ﻳﻨﺎﻓِﻲ ﻛﹶﻤﺎﻝﹶ ﺍﻟﹾﺤﻤﺪِ ﻣِﻦ ﺍﻟﹾﻮﻟﹶﺪِ ﻭﺍﻟﺸﺮِﻳﻚِ ﻭﺍﻟﹾﻮﻟِﻲ ﻣِﻦ ﺍﻟﺬﱡﻝﱢ؛
ﺃﹶﻱ :ﻣِﻦ ﻓﹶﻘﹾﺮٍ ﻭﺣﺎﺟﺔٍ ،ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﻳﻮﺍﻟِﻲ ﺃﹶﺣﺪﺍ ﻣِﻦ ﺧﻠﹾﻘِﻪِ ﻣِﻦ ﺃﹶﺟﻞِ ﺫِﻟﱠﺔٍ ﻭﺣﺎﺟﺔٍ ﺇِﻟﹶﻴﻪِ.
ﹸﺛﻢ ﺃﹶﻣﺮ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹶﻪ ﺃﹶﻥﹾ ﻳﻜﹶﺒﺮﻩ ﺗﻜﹾﺒِﲑﺍ؛ ﺃﹶﻱ :ﻳﻌ ﱢﻈﻤﻪ ﺗﻌﻈِﻴﻤﺎ ﻭﻳﻨﺰﻫﻪ ﻋﻦ ﻛﹸﻞﱢ ﺻِﻔﹶﺔِ ﻧﻘﹾﺺٍ
ﻭﺻﻔﹶﻪ ﺑِﻬﺎ ﺃﹶﻋﺪﺍﺅﻩ ﻣِﻦ ﺍﻟﹾﻤﺸﺮِﻛِﲔ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ..(2) { ¬! ßxÎm7|¡ç„ } :ﺇِﻟﹶﺦ؛ ﻓﹶﺎﻟﺘﺴﺒِﻴﺢ ﻫﻮ ﺍﻟﺘﻨﺰِﻳﻪ ﻭﺍﻟﹾﺈِﺑﻌﺎﺩ ﻋﻦِ ﺍﻟﺴﻮﺀِ؛ ﻛﹶﻤﺎ
ﺗﻘﹶﺪﻡ.
ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺟﻤِﻴﻊ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﺗﺴﺒﺢ ﺑِﺤﻤﺪِ ﺭﺑﻬﺎ ،ﻭﺗﺸﻬﺪ ﻟﹶﻪ
žwÎ) >äóÓx« `ÏiB bÎ)ur ﺑِﻜﹶﻤﺎﻝِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ﻭﺍﻟﹾﻌِﺰﺓِ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻭﺍﻟﺘﺪﺑِﲑِ ﻭﺍﻟﺮﺣﻤﺔِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
„.(3) { 3 öNßgys‹Î6ó¡n@ tbqßgs)øÿs? žw `Å3»s9ur ¾Ínω÷Kpt¿2 ßxÎm7|¡ç
ﻭﻗﹶﺪِ ﺍﺧﺘﻠِﻒ ﻓِﻲ ﺗﺴﺒِﻴﺢِ ﺍﻟﹾﺠﻤﺎﺩﺍﺕِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺗﻨﻄِﻖ؛ ﻫﻞﹾ ﻫﻮ ﺑِﻠِﺴﺎﻥِ ﺍﻟﹾﺤﺎﻝِ ﺃﹶﻭ ﺑِﻠِﺴﺎﻥِ
ﺍﻟﹾﻤﻘﹶﺎﻝِ؟ ﻭﻋِﻨﺪِﻱ ﺃﹶﻥﱠ ﺍﻟﺜﱠﺎﻧِﻲ ﺃﹶﺭﺟﺢ؛ ﺑِﺪﻟِﻴﻞِ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ{ 3 öNßgys‹Î6ó¡n@ tbqßgs)øÿs? žw `Å3»s9ur } :
)(4؛ ﺇِﺫﹾ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺮﺍﺩ ﺗﺴﺒِﻴﺤﻬﺎ ﺑِﻠِﺴﺎﻥِ ﺍﻟﹾﺤﺎﻝِ؛ ﻟﹶﻜﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﻣﻌﻠﹸﻮﻣﺎ ،ﻓﹶﻠﹶﺎ ﻳﺼِﺢ ﺍﻟِﺎﺳﺘِﺪﺭﺍﻙ.
)z`ósÎm7|¡ç„ ¼çmyètB tA$t7Ågø:$# $tRö•¤‚y™ $¯RÎ ﻭﻗﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﺧﺒﺮﺍ ﻋﻦ ﺩﺍﻭﺩ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ} :
.(5) { ÇÊÒÈ Ò>#¨rr& ÿ¼ã&©! @@ä. ( Zou‘qà±øtxC uŽö•©Ü9$#ur ÇÊÑÈ É-#uŽõ°M}$#ur ÄcÓÅ´yèø9$$Î/
) (1ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ.111 :
) (2ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﺁﻳﺔ.1 :
) (3ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ.44 :
) (4ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ.44 :
) (5ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ .19 ، 18
70
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
.(1) { “Ï%©!$#ﺇِﻟﹶﺦ؛ ﻓﹶﻘﹶﺪ ﻗﹸﻠﹾﻨﺎ :ﺇِﻥﱠ ﻣﻌﻨﻰ )ﺗﺒﺎﺭﻙ (ﻣِﻦ ?x8u‘$t6s ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ﺍﻟﹾﺒﺮﻛﹶﺔِ؛ ﻭﻫِﻲ ﺩﻭﺍﻡ ﺍﻟﹾﺨﻴﺮِ ﻭﻛﹶﺜﹾﺮﺗﻪ ،ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣِﻦ ﺗِﻠﹾﻚ ﺍﻟﺰﻳﺎﺩﺓِ ﺳﺒﻖ ﺍﻟﻨﻘﹾﺺِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ
ﺗﺠﺪﺩ ﺍﻟﹾﻜﹶﻤﺎﻟﹶﺎﺕِ ﺍﻟِﺎﺧﺘِﻴﺎﺭِﻳﺔِ ﺍﻟﺘﺎﺑِﻌﺔِ ﻟِﻤﺸِﻴﹶﺌﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ،ﻓﹶِﺈﻧﻬﺎ ﺗﺘﺠﺪﺩ ﻓِﻲ ﺫﹶﺍﺗِﻪِ ﻋﻠﹶﻰ ﻭﻓﹾﻖِ
ﺣِﻜﹾﻤﺘِﻪِ ،ﻓﹶﺎﻟﹾﺨﻠﹸﻮ ﻋﻨﻬﺎ ﻗﹶﺒﻞﹶ ﺍﻗﹾﺘِﻀﺎﺀِ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻟﹶﻬﺎ ﻟﹶﺎ ﻳﻌﺘﺒﺮ ﻧﻘﹾﺼﺎ ).(2
ﻭﻗﹶﺪ ﻓﹶﺴﺮ ﺑﻌﻀﻬﻢ ﺍﻟﺘﺒﺎﺭﻙ ﺑِﺎﻟﺜﱠﺒﺎﺕِ ﻭﻋﺪﻡِ ﺍﻟﺘﻐﻴﺮِ ،ﻭﻣِﻨﻪ ﺳﻤﻴﺖِ ﺍﻟﹾﺒﺮﻛﹶﺔﹸ؛ ﻟِﺜﹸﺒﻮﺕِ ﻣﺎﺋِﻬﺎ،
ﻭﻫﻮ ﺑﻌِﻴﺪ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِـ )ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥﹶ( ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ،ﺳﻤﻲ ﺑِﺬﹶﻟِﻚ ﻟِﻘﹸﻮﺓِ ﺗﻔﹾﺮِﻗﹶﺘِﻪِ ﺑﻴﻦ ﺍﻟﹾﺤﻖ ﻭﺍﻟﹾﺒﺎﻃِﻞِ ﻭﺍﻟﹾﻬﺪﻯ
ﻭﺍﻟﻀﻠﹶﺎﻝِ.
ﺸﺪِﻳﺪِ؛ ﻟِﺈِﻓﹶﺎﺩﺓِ ﺍﻟﺘﺪﺭﺝِ ﻓِﻲ ﺍﻟﻨﺰﻭﻝِ ،ﻭﺃﹶﻧﻪ ﻟﹶﻢ ﻳﻨﺰِﻝﹾ ﺟﻤﻠﹶﺔﹰ ﻭﺍﺣِﺪﺓﹰ.
ﻭﺍﻟﺘﻌﺒِﲑ ﺑِـ )ﻧﺰﻝﹶ( ﺑِﺎﻟﺘ
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِـ )ﻋﺒﺪِﻩِ( ﻣﺤﻤﺪ r ﻭﺍﻟﺘﻌﺒِﲑ ﻋﻨﻪ ﺑِﻠﹶﻘﹶﺐِ ﺍﻟﹾﻌﺒﻮﺩِﻳﺔِ ﻟِﻠﺘﺸﺮِﻳﻒِ ﻛﹶﻤﺎ ﺳﺒﻖ.
ﻭ) ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ(؛ ﺟﻤﻊ ﻋﺎﻟﹶﻢٍ ،ﻭﻫﻮ ﺟﻤﻊ ﻟِﻤﺎ ﻳﻌﻘِﻞﹸ ،ﻭﺍﺧﺘﻠِﻒ ﻓِﻲ ﺍﻟﹾﻤﺮﺍﺩِ ﺑِﻪِ ،ﻓﹶﻘِﻴﻞﹶ :ﺍﻟﹾﺈِﻧﺲ.
ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﺈِﻧﺲ ﻭﺍﻟﹾﺠِﻦ .ﻭﻫﻮ ﺍﻟﺼﺤِﻴﺢ؛ ﻓﹶﻘﹶﺪ ﹶﺛﺒﺖ ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ r ﻣﺮﺳﻞﹲ ﺇِﻟﹶﻰ ﺍﻟﹾﺠِﻦ ﺃﹶﻳﻀﺎ ،ﻭﺃﹶﻧﻪ
ﻳﺠﺘﻤِﻊ ﺑِﻬِﻢ ،ﻭﻳﻘﹾﺮﺃﹸ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ،ﻭﺃﹶﻥﱠ ﻣِﻨﻬﻢ ﻧﻔﹶﺮﺍ ﺃﹶﺳﻠﹶﻢ ﺣِﲔ ﺳﻤِﻊ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻭﺫﹶﻫﺐ ﻳﻨﺬِﺭ
$£Jn=sù tb#uäö•à)ø9$# šcqãèÏJtGó¡o„ Çd`Éfø9$# z`ÏiB #\•xÿtR y7ø‹s9Î) !$oYøùuŽ|À øŒÎ)ur ﻗﹶﻮﻣﻪ ﺑِﻪِ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(3) { ÇËÒÈ z`ƒÍ‘É‹Y•B OÎgÏBöqs% 4’n<Î) (#öq©9ur zÓÅÓè% $£Jn=sù ( (#qçFÅÁRr& (#þqä9$s% çnrçŽ|Øym
) (1ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ.1 :
) (2ﺃﻃﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ " ﺟﻼﺀ ﺍﻷﻓﻬﺎﻡ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﲑ ﺍﻷﻧﺎﻡ " ،ﺍﻟﺒﺤﺚ ﰲ ﻟﻔﻆ " ﺗﺒﺎﺭﻙ " ﻭﳑﺎ ﺫﻛﺮﻩ
ﰲ ﺫﻟﻚ ﻗﻮﻟﻪ " :ﻗﺎﻝ ﺃﺑﻮ ﺻﺎﱀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ" ﺗﺒﺎﺭﻙ " ﲟﻌﲎ ﺗﻌﺎﱃ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ " :ﺗﺒﺎﺭﻙ " :ﺍﺭﺗﻔﻊ ،
ﻭﺍﳌﺘﺒﺎﺭﻙ :ﺍﳌﺮﺗﻔﻊ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ " :ﺗﺒﺎﺭﻙ " ﲟﻌﲎ :ﺗﻘﺪﺱ ،ﻭﻗﺎﻝ ﺍﳊﺴﻦ " :ﺗﺒﺎﺭﻙ " :ﲡﲎ ﺍﻟﱪﻛﺔ ﻣﻦ ﻗﺒﻠﻪ
،ﻭﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ " :ﺗﺒﺎﺭﻙ " :ﺗﻌﺎﻇﻢ ،ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ :ﲤﺠﺪ ،ﻭﻗﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻔﻀﻞ :ﺗﺒﺎﺭﻙ ﰲ ﺫﺍﺗﻪ
ﻭﺑﺎﺭﻙ ﻓﻴﻤﻦ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ،ﻭﻫﺬﺍ ﺃﺣﺴﻦ ﺍﻷﻗﻮﺍﻝ .ﻓﺘﺒﺎﺭﻛﻪ ﺳﺒﺤﺎﻧﻪ ﺻﻔﺔ ﺫﺍﺕ ﻟﻪ ،ﻭﺻﻔﺔ ﻓﻌﻞ ،ﻛﻤﺎ ﻗﺎﻝ
ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻔﻀﻞ " ،ﻭﻟﻮ ﺳﻠﻚ ﺍﳌﺆﻟﻒ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﻷﺟﺎﺩ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
) (3ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ﺁﻳﺔ.29 :
71
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﻨﺬِﻳﺮ ﻭﺍﻟﹾﻤﻨﺬِﺭ ﻫﻮ ﻣﻦ ﻳﻌﻠﹶﻢ ﺑِﺎﻟﺸﻲﺀِ ﻣﻊ ﺍﻟﺘﺨﻮِﻳﻒِ ،ﻭﺿِﺪﻩ ﺍﻟﹾﺒﺸِﲑ ﺃﹶﻭِ ﺍﻟﹾﻤﺒﺸﺮ ،ﻭﻫﻮ ﻣﻦ
ﻳﺨﺒِﺮﻙ ﺑِﻤﺎ ﻳﺴﺮﻙ.
ﻭﻗﹶﻮﻟﹸﻪ ..(1) { 7$s!ur `ÏB ª!$# x‹sƒªB$# $tB } :ﺇِﻟﹶﺦ؛ ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﻜﹶﺮِﳝﺔﹸ ﺃﹶﻳﻀﺎ ﺟﻤﻠﹶﺔﹰ
ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﺘﻨﺰِﻳﻪِ ﺍﻟﱠﺘِﻲ ﻳﺮﺍﺩ (2) ﻧﻔﹾﻲ ﻣﺎ ﻟﹶﺎ ﻳﻠِﻴﻖ ﺑِﺎﻟﻠﱠﻪِ Uﻋﻨﻪ ،ﻓﹶﻘﹶﺪ ﻧﺰﻩ ﺳﺒﺤﺎﻧﻪ ﻧﻔﹾﺴﻪ ﻓِﻴﻬﺎ
ﻋﻦِ ﺍﺗﺨﺎﺫِ ﺍﻟﹾﻮﻟﹶﺪِ ﻭﻋﻦ ﻭﺟﻮﺩِ ﺇِﻟﹶﻪٍ ﺧﺎﻟِﻖٍ ﻣﻌﻪ ،ﻭﻋﻤﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺍﻟﹾﻤﻔﹾﺘﺮﻭﻥﹶ ﺍﻟﹾﻜﹶﺬﱠﺍﺑﻮﻥﹶ؛ ﻛﹶﻤﺎ ﻧﻬﻰ
ﻋﻦ ﺿﺮﺏِ ﺍﻟﹾﺄﹶﻣﺜﹶﺎﻝِ ﻟﹶﻪ ،ﻭﺍﻟﹾﺈِﺷﺮﺍﻙِ ﺑِﻪِ ﺑِﻠﹶﺎ ﺣﺠﺔٍ ﻭﻟﹶﺎ ﺑﺮﻫﺎﻥٍ ،ﻭﺍﻟﹾﻘﹶﻮﻝِ ﻋﻠﹶﻴﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﻠﹶﺎ ﻋِﻠﹾﻢٍ ﻭﻟﹶﺎ
ﺩﻟِﻴﻞٍ.
ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﺗﻀﻤﻨﺖ ﺇِﹾﺛﺒﺎﺕ ﺗﻮﺣِﻴﺪِ ﺍﻟﹾﺈِﻟﹶﻬِﻴﺔِ ،ﻭﺇِﹾﺛﺒﺎﺕ ﺗﻮﺣِﻴﺪِ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﺑﻌﺪﻣﺎ ﺃﹶﺧﺒﺮ
ﻋﻦ ﻧﻔﹾﺴِﻪِ ﺑِﻌﺪﻡِ ﻭﺟﻮﺩِ ﺇِﻟﹶﻪٍ ﻣﻌﻪ ﺃﹶﻭﺿﺢ ﺫﹶﻟِﻚ ﺑِﺎﻟﹾﺒﺮﻫﺎﻥِ ﺍﻟﹾﻘﹶﺎﻃِﻊِ ﻭﺍﻟﹾﺤﺠﺔِ ﺍﻟﹾﺒﺎﻫِﺮﺓِ ،ﻓﹶﻘﹶﺎﻝﹶ) :ﺇِﺫﹰﺍ(؛
!©Ÿxyès9ur t,n=y{ $yJÎ/ ¥m»s9Î) ‘@ä. |=yds% ﺃﹶﻱ :ﺇِﺫﹾ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣﻌﻪ ﺁﻟِﻬﺔﹲ ﻛﹶﻤﺎ ﻳﻘﹸﻮﻝﹸ ﻫ ﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﺸﺮِﻛﹸﻮﻥﹶ؛ }
.(3) { 4 <Ù÷èt/ 4’n?tã öNßgàÒ÷èt/
ﻭﺗﻮﺿِﻴﺢ ﻫﺬﹶﺍ ﺍﻟﺪﻟِﻴﻞِ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﺇِﺫﹶﺍ ﺗﻌﺪﺩﺕِ ﺍﻟﹾﺂﻟِﻬﺔﹸ؛ ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟِﻜﹸﻞﱟ ﻣِﻨﻬﻢ ﺧﻠﹾﻖ
ﻭﻓِﻌﻞﹲ ،ﻭﻟﹶﺎ ﺳﺒِﻴﻞﹶ ﺇِﻟﹶﻰ ﺍﻟﺘﻌﺎﻭﻥِ ﻓِﻴﻤﺎ ﺑﻴﻨﻬﻢ؛ ﻓﹶﺈِﻥﱠ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ ﺑﻴﻨﻬﻢ ﺿﺮﻭﺭِﻱ ،ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﺘﻌﺎﻭﻥﹶ
ﺑﻴﻨﻬﻢ ﻓِﻲ ﺍﻟﹾﺨﻠﹾﻖِ ﻳﻘﹾﺘﻀِﻲ ﻋﺠﺰ ﻛﹸﻞﱟ ﻣِﻨﻬﻢ ﻋِﻨﺪ ﺍﻟِﺎﻧﻔِﺮﺍﺩِ ،ﻭﺍﻟﹾﻌﺎﺟِﺰ ﻟﹶﺎ ﻳﺼﻠﹸﺢ ﺇِﻟﹶﻬﺎ ،ﻓﹶﻠﹶﺎ ﺑﺪ ﺃﹶﻥﹾ
ﻳﺴﺘﻘِﻞﱠ ﻛﹸﻞﱞ ﻣِﻨﻬﻢ ﺑِﺨﻠﹾﻘِﻪِ ﻭﻓِﻌﻠِﻪِ ،ﻭﺣِﻴﻨِﺌﺬٍ ﻓﹶﺈِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻧﻮﺍ ﻣﺘﻜﹶﺎﻓِﺌِﲔ ﻓِﻲ ﺍﻟﹾﻘﹸﺪﺭﺓِ ،ﻟﹶﺎ ﻳﺴﺘﻄِﻴﻊ
ﻛﹸﻞﱞ ﻣِﻨﻬﻢ ﺃﹶﻥﹾ ﻳﻘﹾﻬﺮ ﺍﻟﹾﺂﺧﺮِﻳﻦ ﻭﻳ ﻐﻠِﺒﻬﻢ ،ﻓﹶﻴﺬﹾﻫﺐ ﻛﹸﻞﱞ ﻣِﻨﻬﻢ ﺑِﻤﺎ ﺧﻠﹶﻖ ،ﻭﻳﺨﺘﺺ ﺑِﻤﻠﹾﻜِﻪِ؛ ﻛﹶﻤﺎ
ﻳﻔﹾﻌﻞﹸ ﻣﻠﹸﻮﻙ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﺍﻧﻔِﺮﺍﺩِ ﻛﹸﻞﱟ ﺑِﻤﻤﻠﹶﻜﹶﺘِﻪِ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﺠِﺪ ﺳﺒِﻴﻠﹰﺎ ﻟِﻘﹶﻬﺮِ ﺍﻟﹾﺂﺧﺮِﻳﻦ ،ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ
ﺃﹶﺣﺪﻫﻢ ﺃﹶﻗﹾﻮﻯ ﻣِﻦ ﺍﻟﹾﺂﺧﺮِﻳﻦ ،ﻓﹶﻴ ﻐﻠِﺒﻬﻢ ،ﻭﻳﻘﹾﻬﺮﻫﻢ ،ﻭﻳﻨﻔﹶﺮِﺩ ﺩﻭﻧﻬﻢ ﺑِﺎﻟﹾﺨﻠﹾﻖِ ﻭﺍﻟﺘﺪﺑِﲑِ ،ﻓﹶﻠﹶﺎ ﺑﺪ ﺇِﺫﹰﺍ
) (1ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ.91 :
) (2ﻛﺬﺍ ﰲ ﺍﻷﺻﻞ ،ﻭﻟﻌﻞ ﺍﻷﺻﻞ " ﻳﺮﺍﺩ ﺎ " .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
) (3ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ.91 :
72
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣﻊ ﺗﻌﺪﺩِ ﺍﻟﹾﺂﻟِﻬﺔِ ﻣِﻦ ﺃﹶﺣﺪِ ﻫﺬﹶﻳﻦِ ﺍﻟﹾﺄﹶﻣﺮﻳﻦِ :ﺇِﻣﺎ ﹶﺫﻫﺎﺏ ﻛﹸﻞﱟ ﺑِﻤﺎ ﺧﻠﹶﻖ ،ﺃﹶﻭ ﻋﻠﹸﻮ ﺑﻌﻀِﻬِﻢ ﻋﻠﹶﻰ
ﺑﻌﺾٍ.
ﻭ ﹶﺫﻫﺎﺏ ﻛﹸﻞﱟ ﺑِﻤﺎ ﺧﻠﹶﻖ ﻏﹶﻴﺮ ﻭﺍﻗِﻊٍ؛ ﻟِﺄﹶﻧﻪ ﻳﻘﹾﺘﻀِﻲ ﺍﻟﺘﻨﺎﻓﹸﺮ ﻭﺍﻟِﺎﻧﻔِﺼﺎﻝﹶ ﺑﻴﻦ ﺃﹶﺟﺰﺍﺀِ ﺍﻟﹾﻌﺎﻟﹶﻢِ ،ﻣﻊ
ﺃﹶﻥﱠ ﺍﻟﹾﻤﺸﺎﻫﺪﺓﹶ ﺗﺜﹾﺒِﺖ ﺃﹶﻥﱠ ﺍﻟﹾﻌﺎﻟﹶﻢ ﻛﹸﻠﱠﻪ ﻛﹶﺠِﺴﻢٍ ﻭﺍﺣِﺪٍ ﻣﺘﺮﺍﺑِﻂِ ﺍﻟﹾﺄﹶﺟﺰﺍﺀِ ،ﻣﺘﺴِﻖِ ﺍﻟﹾﺄﹶﻧﺤﺎﺀِ ،ﻓﹶﻠﹶﺎ ﻳﻤﻜِﻦ
ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺇِﻟﱠﺎ ﺃﹶﹶﺛﺮﺍ ﻟِﺈِﻟﹶﻪٍ ﻭﺍﺣِﺪٍ.
ﻭﻋﻠﹸﻮ ﺑﻌﻀِﻬِﻢ ﻋﻠﹶﻰ ﺑﻌﺾٍ ﻳﻘﹾﺘﻀِﻲ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﺈِﻟﹶﻪ ﻫﻮ ﺍﻟﹾﻌﺎﻟِﻲ ﻭﺣﺪﻩ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ(1) { 4 tA$sVøBF{$# ¬! (#qç/ÎŽôØs? Ÿxsù } :؛ ﻓﹶﻬﻮ ﻧﻬﻲ ﻟﹶﻬﻢ ﺃﹶﻥﹾ ﻳﺸﺒﻬﻮﻩ ﺑِﺸﻲﺀٍ
ﻣِﻦ ﺧﻠﹾﻘِﻪِ؛ ﻓﹶﺈِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﻪ ﺍﻟﹾﻤﺜﹶﻞﹸ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﺸﺮِﻛﹸﻪ ﻓِﻴﻪِ ﻣﺨﻠﹸﻮﻕ.
ﻭﻗﹶﺪ ﻗﹶﺪﻣﻨﺎ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺴﺘﻌﻤﻞﹶ ﻓِﻲ ﺣﻘﱢﻪِ ﻣِﻦ ﺍﻟﹾﺄﹶﻗﹾﻴِﺴﺔِ ﻣﺎ ﻳﻘﹾﺘﻀِﻲ ﺍﻟﹾﻤﻤﺎﺛﹶﻠﹶﺔﹶ ﺃﹶﻭِ
ﺸﻤﻮﻝِ.
ﺍﻟﹾﻤﺴﺎﻭﺍﺓﹶ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﹶﻴﺮِﻩِ؛ ﻛﹶﻘِﻴﺎﺱِ ﺍﻟﺘﻤﺜِﻴﻞِ ﻭﻗِﻴﺎﺱِ ﺍﻟ
ﻭﺇِﻧﻤﺎ ﻳﺴﺘﻌﻤﻞﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﻗِﻴﺎﺱ ﺍﻟﹾﺄﹶﻭﻟﹶﻰ ﺍﻟﱠﺬِﻱ ﻣﻀﻤﻮﻧﻪ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻛﹶﻤﺎﻝٍ ﻭﺟﻮﺩِﻱ ﻏﹶﻴﺮ
)(2
ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ،ﻓﹶﺎﻟﹾﺨﺎﻟِﻖ ﺃﹶﻭﻟﹶﻰ ﺃﹶﻥﹾ ﻣﺴﺘﻠﹾﺰِﻡٍ ﻟِﻠﹾﻌﺪﻡِ ﻭﻟﹶﺎ ﻟِﻠﻨﻘﹾﺺِ ﺑِﻮﺟﻪٍ ﻣِﻦ ﺍﻟﹾﻮﺟﻮﻩِ ﺍﺗﺼﻒ ﺑِﻪِ
ﻳﺘﺼِﻒ ﺑِﻪِ؛ ﻟِﺄﹶﻧﻪ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻭﻫﺐ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ﺫﹶﻟِﻚ ﺍﻟﹾﻜﹶﻤﺎﻝﹶ ،ﻭﻟِﺄﹶﻧﻪ ﻟﹶﻮ ﻟﹶﻢ ﻳﺘﺼِﻒ ﺑِﺬﹶﻟِﻚ ﺍﻟﹾﻜﹶﻤﺎﻝِ
ﻣﻊ ﺇِﻣﻜﹶﺎﻥِ ﺃﹶﻥﹾ ﻳﺘﺼِﻒ ﺑِﻪِ ﻟﹶﻜﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﻤﻤﻜِﻨﺎﺕِ ﻣﻦ ﻫﻮ ﺃﹶﻛﹾﻤﻞﹸ ﻣِﻨﻪ ،ﻭﻫﻮ ﻣﺤﺎﻝﹲ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻛﹸﻞﱡ
ﻧﻘﹾﺺٍ ﻳﺘﻨﺰﻩ ﻋﻨﻪ ﺍﻟﹾﻤﺨﻠﹸﻮﻕ ،ﻓﹶﺎﻟﹾﺨﺎﻟِﻖ ﺃﹶﻭﻟﹶﻰ ﺑِﺎﻟﺘﻨﺰﻩِ ﻋﻨﻪ.
..(3) { tP§•ymﺇِﻟﹶﺦ؛ ﻓﹶـ )ﺇِﻧﻤﺎ( ﺃﹶﺩﺍﺓﹸ ﻗﹶﺼﺮٍ ﺗﻔِﻴﺪ ﺍﺧﺘِﺼﺎﺹ $yJ¯RÎ) ö@è% ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓِ ﺑِﺎﻟﹾﺤﺮﻣﺔِ ،ﻓﹶﻴﻔﹾﻬِﻢ ﺃﹶﻥﱠ ﻣﻦ ﻋﺪﺍﻫﺎ ﻣِﻦ ﺍﻟ ﱠﻄﻴﺒﺎﺕِ ﻓﹶﻬﻮ ﻣﺒﺎﺡ ﻟﹶﺎ ﺣﺮﺝ ﻓِﻴﻪِ؛ ﻛﹶﻤﺎ
ﺃﹶﻓﹶﺎﺩﺗﻪ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﱠﺘِﻲ ﻗﹶﺒﻠﹶﻬﺎ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ.74 :
) (2ﻟﻔﻆ " ﺑﻪ " ﻟﻴﺲ ﰲ ﺍﻷﺻﻞ ،ﻭﻟﻜﻦ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
) (3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.33 :
73
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺸﺔٍ؛ ﻭﻫِﻲ ﺍﻟﹾﻔِﻌﻠﹶﺔﹸ ﺍﻟﹾﻤﺘﻨﺎﻫِﻴﺔﹸ ﻓِﻲ ﺍﻟﹾﻘﹸﺒﺢِ ،ﻭﺧﺼﻬﺎ ﺑﻌﻀﻬﻢ ﺑِﻤﺎ
ﻭ) ﺍﻟﹾﻔﹶﻮﺍﺣِﺶ (ﺟﻤﻊ ﻓﹶﺎﺣِ
ﺗﻀﻤﻦ ﺷﻬﻮﺓﹰ ﻭﻟﹶﺬﱠﺓﹰ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﺻِﻲ؛ ﻛﹶﺎﻟﺰﻧﺎ ،ﻭﺍﻟﻠﱢﻮﺍﻁِ ،ﻭﻧﺤﻮِﻫِﻤﺎ ﻣِﻦ ﺍﻟﹾﻔﹶﻮﺍﺣِﺶِ ﺍﻟﻈﱠﺎﻫِﺮﺓِ،
ﻭﻛﹶﺎﻟﹾﻜِﺒﺮِ ﻭﺍﻟﹾﻌﺠﺐِ ﻭﺣﺐ ﺍﻟﺮﻳﺎﺳﺔِ ﻣِﻦ ﺍﻟﹾﻔﹶﻮﺍﺣِﺶِ ﺍﻟﹾﺒﺎ ِﻃﻨﺔِ.
ﺸﺔِ،
ﻭﺃﹶﻣﺎ )ﻭﺍﻟﹾﺈِﹾﺛﻢ(؛ ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﻓﹶﺴﺮﻩ ﺑِﻤ ﹾﻄﻠﹶﻖِ ﺍﻟﹾﻤﻌﺼِﻴﺔِ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻨﻪ ﻣﺎ ﺩﻭﻥﹶ ﺍﻟﹾﻔﹶﺎﺣِ
ﻭﻣِﻨﻬﻢ ﻣﻦ ﺧﺼﻪ ﺑِﺎﻟﹾﺨﻤﺮِ؛ ﻓﹶﺈِﻧﻬﺎ ﺟِﻤﺎﻉ ﺍﻟﹾﺈِﹾﺛﻢِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺒﻐﻲ ﺑِﻐﻴﺮِ ﺍﻟﹾﺤﻖ؛ ﻓﹶﻬﻮ ﺍﻟﺘﺴﻠﱡﻂﹸ ﻭﺍﻟِﺎﻋﺘِﺪﺍﺀُ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻣِﻦ ﻏﹶﻴﺮِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ
ﺟِﻬﺔِ ﺍﻟﹾﻘِﺼﺎﺹِ ﻭﺍﻟﹾﻤﻤﺎﹶﺛﻠﹶﺔِ.
،(1) { $YZ»sÜù=ß™ ¾ÏmÎ/ öAÍi”t\ãƒﻭﺣﺮﻡ ﺃﹶﻥﹾ ﺗﻌﺒﺪﻭﺍ ﻣﻊ ﺍﻟﻠﱠﻪِ óOs9 $tB «!$$Î/ (#qä.ÎŽô³è@ br&ur ﻭﻗﹶﻮﻟﹸﻪ} :
ﹶﻏﻴﺮﻩ ،ﻭﺗﺘﻘﹶﺮﺑﻮﺍ ﺇِﻟﹶﻴﻪِ ﺑِﺄﹶﻱ ﻧﻮﻉٍ ﻣِﻦ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﹾﻌِﺒﺎﺩﺍﺕِ ﻭﺍﻟﹾﻘﹸﺮﺑﺎﺕِ؛ ﻛﹶﺎﻟﺪﻋﺎﺀِ ،ﻭﺍﻟﻨﺬﹾﺭِ ،ﻭﺍﻟﺬﱠﺑﺢِ،
ﻭﺍﻟﹾﺨﻮﻑِ ،ﻭﺍﻟﺮﺟﺎﺀِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﺨﻠِﺺ ﻓِﻴﻪِ ﺍﻟﹾﻌﺒﺪ ﻗﹶﻠﹾﺒﻪ ﻭﻳﺴﻠِﻢ ﻭﺟﻬﻪ ﻟِﻠﱠﻪِ،
ﺸﺮﻋﻮﻥﹶ ﻟﹶﻬﻢ ﻣِﻦ ﺍﻟﺪﻳﻦِ ﻣﺎ ﻟﹶﻢ ﻳﺄﹾﺫﹶﻥﹾ ﺑِﻪِ ﺍﻟﻠﱠﻪ ﻓِﻲ
ﻭﺣﺮﻡ ﺃﹶﻥﹾ ﺗﺘﺨِﺬﹸﻭﺍ ﻣِﻦ ﺩﻭﻧِﻪِ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻭﻟِﻴﺎﺀَ ﻳ
ﻋِﺒﺎﺩﺍﺗِﻬِﻢ ﻭﻣﻌﺎﻣﻠﹶﺎﺗِﻬِﻢ؛ ﻛﹶﻤﺎ ﻓﹶﻌﻞﹶ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻜِﺘﺎﺏِ ﻣﻊ ﺍﻟﹾﺄﹶﺣﺒﺎﺭِ ﻭﺍﻟﺮﻫﺒﺎﻥِ؛ ﺣﻴﺚﹸ ﺍﺗﺨﺬﹸﻭﻫﻢ ﺃﹶﺭﺑﺎﺑﺎ
ﺸﺮِﻳﻊِ ،ﻓﹶﺄﹶﺣﻠﱡﻮﺍ ﻣﺎ ﺣﺮﻡ ﺍﻟﻠﱠﻪ ،ﻭﺣﺮﻣﻮﺍ ﻣﺎ ﺃﹶﺣﻞﱠ ﺍﻟﻠﱠﻪ ،ﻓﹶﺎﺗﺒﻌﻮﻫﻢ ﻓِﻲ ﺫﹶﻟِﻚ.
ﻣِﻦ ﺩﻭﻥِ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﺍﻟﺘ
ﻭﻗﹶﻮﻟﹸﻪ (2) { $YZ»sÜù=ß™ ¾ÏmÎ/ öAÍi”t\ムóOs9 $tB } :ﻗﹶﻴﺪ ﻟِﺒﻴﺎﻥِ ﺍﻟﹾﻮﺍﻗِﻊِ؛ ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﻣﺎ ﻋﺒِﺪ ﺃﹶﻭِ ﺍﺗﺒِﻊ ﺃﹶﻭ
ﺃﹸﻃِﻴﻊ ﻣِﻦ ﺩﻭﻥِ ﺍﻟﻠﱠﻪِ ﻗﹶﺪ ﻓﹸﻌِﻞﹶ ﺑِﻪِ ﺫﹶﻟِﻚ ﻣِﻦ ﻏﹶﻴﺮِ ﺳﻠﹾﻄﹶﺎﻥٍ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﺑِﻠﹶﺎ ﻋِﻠﹾﻢٍ؛ ﻓﹶﻬﻮ ﺑﺎﺏ ﻭﺍﺳِﻊ ﺟِﺪﺍ ﻳﺪﺧﻞﹸ ﻓِﻴﻪِ ﻛﹸﻞﱡ ﺧﺒﺮٍ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﺑِﻠﹶﺎ
ﺩﻟِﻴﻞٍ ﻭﻟﹶﺎ ﺣﺠﺔٍ؛ ﻛﹶﻨﻔﹾﻲِ ﻣﺎ ﺃﹶﹾﺛﺒﺘﻪ ،ﺃﹶﻭ ﺇِﹾﺛﺒﺎﺕِ ﻣﺎ ﻧﻔﹶﺎﻩ ،ﺃﹶﻭِ ﺍﻟﹾﺈِﻟﹾﺤﺎﺩِ ﻓِﻲ ﺁﻳﺎﺗِﻪِ ﺑِﺎﻟﺘﺤﺮِﻳﻒِ ﻭﺍﻟﺘﺄﹾﻭِﻳﻞِ.
ﻗﹶﺎﻝﹶ ﺍﻟﻌﻠﱠﺎﻣﺔﹸ ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ )ﺇِﻋﻠﹶﺎﻡِ ﺍﻟﹾﻤﻮﻗﱢﻌِﲔ) :(ﻭﻗﹶﺪ ﺣﺮﻡ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻋﻠﹶﻴﻪِ ﺑِﻐﻴﺮِ ﻋِﻠﹾﻢٍ
ﻓِﻲ ﺍﻟﹾﻔﹸﺘﻴﺎ ﻭﺍﻟﹾﻘﹶﻀﺎﺀِ ﻭﺟﻌﻠﹶﻪ ﻣِﻦ ﺃﹶﻋ ﹶﻈﻢِ ﺍﻟﹾﻤﺤﺮﻣﺎﺕِ؛ ﺑﻞﹾ ﺟﻌﻠﹶﻪ ﻓِﻲ ﺍﻟﹾﻤﺮﺗﺒﺔِ ﺍﻟﹾﻌﻠﹾﻴﺎ ﻣِﻨﻬﺎ؛ ﻗﹶﺎﻝﹶ
) (1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.33 :
) (2ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.33 :
74
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
..(1) { z`sÜt/ﺍﻟﹾﺂﻳﺔﹶ ،ﻓﹶﺮﺗﺐ $tBur $pk÷]ÏB t•ygsß $tB |·Ïmºuqxÿø9$# }‘În/u‘ tP§•ym $yJ¯RÎ) ö@è% ﺗﻌﺎﻟﹶﻰ} :
ﺍﻟﹾﻤﺤﺮﻣﺎﺕِ ﺃﹶﺭﺑﻊ ﻣﺮﺍﺗِﺐ ،ﻭﺑﺪﺃ ﺑِﺄﹶﺳﻬﻠِﻬﺎ ،ﻭﻫﻮ ﺍﻟﹾﻔﹶﻮﺍﺣِﺶ ،ﻭﹶﺛﻨﻰ ﺑِﻤﺎ ﻫﻮ ﺃﹶﺷﺪ ﺗﺤﺮِﳝﺎ ﻣِﻨﻪ،
ﻭﻫﻮ ﺍﻟﹾﺈِﹾﺛﻢ ﻭﺍﻟ ﱡﻈﻠﹾﻢ ،ﹸﺛﻢ ﺛﹶﻠﱠﺚﹶ ﺑِﻤﺎ ﻫﻮ ﺃﹶﻋ ﹶﻈﻢ ﺗﺤﺮِﳝﺎ ﻣِﻨﻬﻤﺎ ،ﻭﻫﻮ ﺍﻟﺸﺮﻙ ﺑِﻪِ ﺳﺒﺤﺎﻧﻪ ،ﹸﺛﻢ ﺭﺑﻊ
ﺑِﻤﺎ ﻫﻮ ﺃﹶﻋ ﹶﻈﻢ ﺗﺤﺮِﳝﺎ ﻣِﻦ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ،ﻭﻫﻮ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻋﻠﹶﻴﻪِ ﺑِﻠﹶﺎ ﻋِﻠﹾﻢٍ ،ﻭﻫﺬﹶﺍ ﻳﻌﻢ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻋﻠﹶﻴﻪِ
ﺳﺒﺤﺎﻧﻪ ﺑِﻠﹶﺎ ﻋِﻠﹾﻢٍ ﻓِﻲ ﺃﹶﺳﻤﺎﺋِﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪِ ﻭﻓِﻲ ﺩِﻳﻨِﻪِ ﻭﺷﺮﻋِﻪِ(.
ﺳﺒﻌﺔ ﺁﻳﺎﺕ ﰲ ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ
ﻓِﻲ ﺳﺒﻌﺔِ ﻣﻮﺍﺿِﻊ :ﻓِﻲ ﺳﻮﺭﺓِ )(2
{ ÇÎÈ 3“uqtGó™$# ĸö•yèø9$# ’n?tã ß`»oH÷q§•9$# ﻭﻗﹶﻮﻟﹸﻪ} :
)3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# ª!$# ãNä3-/u‘ žcÎ ﺍﻟﹾﺄﹶﻋﺮﺍﻑِ؛ ﻗﹶﻮﻟﹸﻪ} :
)t,n=y{ “Ï%©!$# ª!$# ÞOä3-/u‘ ¨bÎ ،(3) { ĸó•yêø9$#ﻭﻗﹶﺎﻝﹶ ﻓِﻲ ﺳﻮﺭﺓِ ﻳﻮﻧﺲ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ} : ’n?tã
( { ) ،(4ﻭﻗﹶﺎﻝﹶ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﺮﻋﺪِ: ĸö•yèø9$# ’n?tã 3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$#
،(5) { ( ĸö•yèø9$#ﻭﻗﹶﺎﻝﹶ ﻓِﻲ ’n?tã 3“uqtGó™$# §NèO ( $pktX÷rt•s? 7‰uHxå ÎŽö•tóÎ/ ÏNºuq»uK¡¡9$# yìsùu‘ “Ï%©!$# ª!$# }
¢OèO ﺳﻮﺭﺓِ ﻃﻪ ،(6) { ÇÎÈ 3“uqtGó™$# ĸö•yèø9$# ’n?tã ß`»oH÷q§•9$# } :ﻭﻗﹶﺎﻝﹶ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ} :
t,n=y{ “Ï%©!$# ª!$# ،(7) { ß`»yJôm§•9$#ﻭﻗﹶﺎﻝﹶ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﱂ ﺍﻟﺴﺠﺪﺓِ} : 4 ĸö•yèø9$# ’n?tã 3“uqtGó™$#
( { ) ،(8ﻭﻗﹶﺎﻝﹶ ﻓِﻲ ĸö•yèø9$# ’n?tã 3“uqtGó™$# ¢OèO 5Q$-ƒr& Ïp-GÅ™ ’Îû $yJßguZ÷•t/ $tBur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$#
) (1ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.33 :
) (2ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.5 :
) (3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.54 :
) (4ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ.3 :
) (5ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ.2 :
) (6ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.5 :
) (7ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ.59 :
) (8ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺁﻳﺔ.4 :
75
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
’n?tã 3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{ $#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# uqèd ﺳﻮﺭﺓِ ﺍﻟﹾﺤﺪِﻳﺪِ} :
.(1) { 4 ĸó•yêø9$#
..(2) { ÇÎÈﺇﱁ؛ ﻫﺬِﻩِ ﻫِﻲ ﺍﻟﹾﻤﻮﺍﺿِﻊ ﺍﻟﺴﺒﻌﺔﹸ 3“uqtGó™$# ĸö•yèø9$# ’n?tã ß`»oH÷q§•9$# ﻭﻗﹶﻮﻟﹸﻪ} :
ﺍﻟﱠﺘِﻲ ﺃﹶﺧﺒﺮ ﻓِﻴﻬﺎ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﺳﺘِﻮﺍﺋِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ،ﻭﻛﹸﻠﱡﻬﺎ ﻗﹶﻄﹾﻌِﻴﺔﹸ ﺍﻟﺜﱡﺒﻮﺕِ؛ ﻟِﺄﹶﻧﻬﺎ ﻣِﻦ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ،
ﻓﹶﻠﹶﺎ ﻳﻤﻠِﻚ ﺍﻟﹾﺠﻬﻤِﻲ ﺍﻟﹾﻤﻌﻄﱢﻞﹸ ﻟﹶﻬﺎ ﺭﺩﺍ ﻭﻟﹶﺎ ﺇِﻧﻜﹶﺎﺭﺍ ،ﻛﹶﻤﺎ ﺃﹶﻧﻬﺎ ﺻﺮِﳛﺔﹲ ﻓِﻲ ﺑﺎﺑِﻬﺎ ،ﻟﹶﺎ ﺗﺤﺘﻤِﻞﹸ
ﺗﺄﹾﻭِﻳﻠﹰﺎ ،ﻓﹶﺈِﻥﱠ ﻟﹶﻔﹾﻆﹶ) :ﺍﺳﺘﻮﻯ( ﻓِﻲ ﺍﻟﻠﱡﻐﺔِ ﺇِﺫﹶﺍ ﻋﺪﻱ ﺑِـ )ﻋﻠﹶﻰ( ﻟﹶﺎ ﻳﻤﻜِﻦ ﺃﹶﻥﹾ ﻳﻔﹾﻬﻢ ﻣِﻨﻪ ﺇِﻟﱠﺎ ﺍﻟﹾﻌﻠﹸﻮ
ﻭﺍﻟِﺎﺭﺗِﻔﹶﺎﻉ ،ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻢ ﺗﺨﺮﺝ ﺗﻔﹾﺴِﲑﺍﺕ ﺍﻟﺴﻠﹶﻒِ ﻟِﻬﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆِ ﻋﻦ ﺃﹶﺭﺑﻊِ ﻋِﺒﺎﺭﺍﺕٍ؛ ﺫﹶﻛﹶﺮﻫﺎ ﺍﻟﹾﻌﻠﱠﺎﻣﺔﹸ
ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ ﻓِﻲ )ﺍﻟﻨﻮﻧِﻴﺔِ(؛ ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ:
ﺍﻟﻄﱠﻌﺎﻥِ ﻟِﻠﹾﻔﹶﺎﺭِﺱِ ﺣﺼﻠﹶﺖ ﻗﹶﺪ ﺃﹶﺭﺑﻊ ﻋﻠﹶﻴﻬﺎ ﻋِﺒﺎﺭﺍﺕ ﻓﹶﻠﹶﻬﻢ
ﺗﻔﹶﻊ ﺍﻟﱠﺬِﻱ ﻣﺎ ﻓِﻴﻪِ ﻣِﻦ ﻧﻜﹾﺮﺍﻥِ ﻭﻫِﻲ ﺍﺳﺘﻘﹶﺮ ﻭﻗﹶﺪ ﻋﻠﹶﺎ ﻭﻛﹶﺬﹶﻟِﻚ ﺍﺭ
ﺍﻟﺸﻴﺒﺎﻧِﻲ ﺻﺎﺣِﺐ ﻋﺒﻴﺪﺓﹶ ﻭﺃﹶﺑﻮ ﻭﻛﹶﺬﹶﺍﻙ ﻗﹶﺪ ﺻﻌِﺪ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺭﺍﺑِﻊ
ﺑِﺎﻟﹾﻘﹸﺮﺁﻥِ ﺍﻟﹾﺠﻬﻤِﻲ ﻣِﻦ ﺃﹶﺩﺭﻯ ﺗﻔﹾﺴِﲑِﻩِ ﻓِﻲ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻫﺬﹶﺍ ﻳﺨﺘﺎﺭ
ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﻤﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻣِﻦ ﺃﹶﻧﻪ ﻣﺴﺘﻮٍ ﻋﻠﹶﻰ
ﻋﺮﺷِﻪِ ،ﺑﺎﺋِﻦ ﻣِﻦ ﺧﻠﹾﻘِﻪِ ﺑِﺎﻟﹾﻜﹶﻴﻔِﻴﺔِ ﺍﻟﱠﺘِﻲ ﻳﻌﻠﹶﻤﻬﺎ ﻫﻮ ﺟﻞﱠ ﺷﺄﹾﻧﻪ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻣﺎﻟِﻚ ﻭﻏﹶﻴﺮﻩ:
)ﺍﻟِﺎﺳﺘِﻮﺍﺀُ ﻣﻌﻠﹸﻮﻡ ،ﻭﺍﻟﹾﻜﹶﻴﻒ ﻣﺠﻬﻮﻝﹲ(.
ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺸﻐﺐ ﺑِﻪِ ﺃﹶﻫﻞﹸ ﺍﻟﺘﻌﻄِﻴﻞِ ﻣِﻦ ﺇِﻳﺮﺍﺩِ ﺍﻟﻠﱠﻮﺍﺯِﻡِ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ﻋﻠﹶﻰ ﺗﻘﹾﺮِﻳﺮِ ﺍﻟِﺎﺳﺘِﻮﺍﺀِ؛ ﻓﹶﻬِﻲ ﻟﹶﺎ
ﺗﻠﹾﺰﻣﻨﺎ؛ ﻟِﺄﹶﻧﻨﺎ ﻟﹶﺎ ﻧﻘﹸﻮﻝﹸ ﺑِﺄﹶﻥﱠ ﻓﹶﻮﻗِﻴﺘﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ﻛﹶﻔﹶﻮﻗِﻴﺔِ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ.
ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺤﺎﻭِﻟﹸﻮﻥﹶ ﺑِﻪِ ﺻﺮﻑ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﺼﺮِﳛﺔِ ﻋﻦ ﹶﻇﻮﺍﻫِﺮِﻫﺎ ﺑِﺎﻟﺘﺄﹾﻭِﻳﻠﹶﺎﺕِ ﺍﻟﹾﻔﹶﺎﺳِﺪﺓِ ﺍﻟﱠﺘِﻲ
ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺣِﲑﺗِﻬِﻢ ﻭﺍﺿِ ﻄﺮﺍﺑِﻬِﻢ؛ ﻛﹶﺘﻔﹾﺴِ ِﲑﻫِﻢ) :ﺍﺳﺘﻮﻯ( ﺑﹻ )ﺍﺳﺘﻮﻟﹶﻰ( ،ﺃﹶﻭ ﺣﻤﻠِﻬِﻢ) ﻋﻠﹶﻰ(
) (1ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.4 :
) (2ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.5 :
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻋﻠﹶﻰ ﻣﻌﻨﻰ )ﺇِﻟﹶﻰ( ،ﻭ) ﺍﺳﺘﻮﻯ(؛ ﺑِﻤﻌﻨﻰ) :ﻗﹶﺼﺪ ..(ﺇِﻟﹶﻰ ﺁﺧِﺮِ ﻣﺎ ﻧﻘﹶﻠﹶﻪ ﻋﻨﻬﻢ ﺣﺎﻣِﻞﹸ ﻟِﻮﺍﺀِ
ﺍﻟﺘﺠﻬﻢِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ﺯﺍﻫِﺪ ﺍﻟﹾﻜﹶﻮﺛﹶﺮِﻱ؛ ﻓﹶﻜﹸﻠﱡﻬﺎ ﺗﺸﻐِﻴﺐ ﺑِﺎﻟﹾﺒﺎﻃِﻞِ ،ﻭﺗﻐﻴِﲑ ﻓِﻲ ﻭﺟﻪِ ﺍﻟﹾﺤﻖ ﻟﹶﺎ ﻳﻐﻨِﻲ
ﻋﻨﻬﻢ ﻓِﻲ ﻗﹶﻠِﻴﻞٍ ﻭﻟﹶﺎ ﻛﹶﺜِﲑٍ.
ﻭﻟﹶﻴﺖ ﺷِﻌﺮِﻱ ! ﻣﺎﺫﹶﺍ ﻳﺮِﻳﺪ ﻫ ﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔﹸ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ؟ ! ﺃﹶﻳﺮِﻳﺪﻭﻥﹶ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ :ﻟﹶﻴﺲ ﻓِﻲ
ﺍﻟﺴﻤﺎﺀِ ﺭﺏ ﻳﻘﹾﺼﺪ ،ﻭﻟﹶﺎ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺮﺵِ ﺇِﻟﹶﻪ ﻳﻌﺒﺪ؟ ! ﻓﹶﺄﹶﻳﻦ ﻳﻜﹸﻮﻥﹸ ﺇِﺫﹶﻥﹾ؟ ! ﻭﻟﹶﻌﻠﱠﻬﻢ ﻳﻀﺤﻜﹸﻮﻥﹶ ﻣِﻨﺎ
ﺣِﲔ ﻧﺴﺄﹶﻝﹸ ﻋﻨﻪ ﺑِـ )ﺃﹶﻳﻦ ! (ﻭﻧﺴﻮﺍ ﺃﹶﻥﱠ ﺃﹶﻛﹾﻤﻞﹶ ﺍﻟﹾﺨﻠﹾﻖِ ﻭﺃﹶﻋﻠﹶﻤﻬﻢ ﺑِﺮﺑﻬِﻢ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻪِ
ﻭﺳﻠﹶﺎﻣﻪ ﻗﹶﺪ ﺳﺄﹶﻝﹶ ﻋﻨﻪ ﺑِـ )ﺃﹶﻳﻦ (ﺣِﲔ ﻗﹶﺎﻝﹶ ﻟِﻠﹾﺠﺎﺭِﻳﺔِ) :ﺃﹶﻳﻦ ﺍﻟﻠﱠﻪ؟( ،ﻭﺭﺿِﻲ ﺟﻮﺍﺑﻬﺎ ﺣِﲔ ﻗﹶﺎﻟﹶﺖ:
ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ.
ﻭﻗﹶﺪ ﺃﹶﺟﺎﺏ ﻛﹶﺬﹶﻟِﻚ ﻣﻦ ﺳﺄﹶﻟﹶﻪ ﺑﹻ } :ﺃﹶﻳﻦ ﻛﹶﺎﻥﹶ ﺭﺑﻨﺎ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ؟
ﺑِﺄﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻋﻤﺎﺀٍ (1) { ..ﺍﻟﹾﺤﺪِﻳﺚﹶ.
ﻭﻟﹶﻢ ﻳﺮﻭ ﻋﻨﻪ ﺃﹶﻧﻪ ﺯﺟﺮ ﺍﻟﺴﺎِﺋﻞﹶ ،ﻭﻟﹶﺎ ﻗﹶﺎﻝﹶ ﻟﹶﻪ :ﺇِﻧﻚ ﻏﹶﻠﹶﻄﹾﺖ ﻓِﻲ ﺍﻟﺴﺆﺍﻝِ.
ﺇِﻥﱠ ﻗﹸﺼﺎﺭﻯ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻪ ﺍﻟﹾﻤﺘﺤﺬﹾﻟِﻖ ﻣِﻨﻬﻢ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏِ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻛﹶﺎﻥﹶ ﻭﻟﹶﺎ ﻣﻜﹶﺎﻥﹶ ،ﺛﹸﻢ
ﺧﻠﹶﻖ ﺍﻟﹾﻤﻜﹶﺎﻥﹶ ،ﻭﻫﻮ ﺍﻟﹾﺂﻥﹶ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻞﹶ ﺧﻠﻖ ﺍﻟﹾﻤﻜﹶﺎﻥِ.
ﻓﹶﻤﺎﺫﹶﺍ ﻳﻌﻨِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺨﺮﻑ ﺑِﺎﻟﹾﻤﻜﹶﺎﻥِ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻢ ﻳﻜﹸﻦ؟ ! ﻫﻞﹾ ﻳﻌﻨِﻲ ﺑِﻪِ ﺗِﻠﹾﻚ
ﺍﻟﹾﺄﹶﻣﻜِﻨﺔﹶ ﺍﻟﹾﻮﺟﻮﺩِﻳﺔﹶ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺩﺍﺧِﻞﹸ ﻣﺤِﻴﻂِ ﺍﻟﹾﻌﺎﻟﹶﻢِ؟ ! ﻓﹶﻬﺬِﻩِ ﺃﹶﻣﻜِﻨﺔﹲ ﺣﺎﺩِﺛﹶﺔﹲ ،ﻭﻧﺤﻦ ﻟﹶﺎ ﻧﻘﹸﻮﻝﹸ
ﺑِﻮﺟﻮﺩِ ﺍﻟﻠﱠﻪِ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻨﻬﺎ؛ ﺇِﺫﹾ ﻟﹶﺎ ﻳﺤﺼﺮﻩ ﻭﻟﹶﺎ ﻳﺤِﻴﻂﹸ ﺑِﻪِ ﺷﻲﺀٌ ﻣِﻦ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ.
ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺑِﻬﺎ ﺍﻟﹾﻤﻜﹶﺎﻥﹶ ﺍﻟﹾﻌﺪﻣِﻲ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺧﻠﹶﺎﺀٌ ﻣﺤﺾ ﻟﹶﺎ ﻭﺟﻮﺩ ﻓِﻴﻪِ؛ ﻓﹶﻬﺬﹶﺍ ﻟﹶﺎ ﻳﻘﹶﺎﻝﹸ:
ﺇِﻧﻪ ﻟﹶﻢ ﻳﻜﹸﻦ ﹶﺛﻢ ﺧﻠﹾﻖ؛ ﺇِﺫﹾ ﻟﹶﺎ ﻳﺘﻌﻠﱠﻖ ﺑِﻪِ ﺍﻟﹾﺨﻠﹾﻖ ،ﻓﹶِﺈﻧﻪ ﺃﹶﻣﺮ ﻋﺪﻣِﻲ ،ﻓﹶﺈِﺫﹶﺍ ﻗِﻴﻞﹶ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻣﻜﹶﺎﻥٍ
ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ؛ ﻛﹶﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺂﻳﺎﺕ ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ؛ ﻓﹶﺄﹶﻱ ﻣﺤﺬﹸﻭﺭٍ ﻓِﻲ ﻫﺬﹶﺍ؟ ! ﺑﻞِ ﺍﻟﹾﺤﻖ ﺃﹶﻥﹾ
ﻳﻘﹶﺎﻝﹶ :ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻲﺀٌ ﻗﹶﺒﻠﹶﻪ ،ﹸﺛﻢ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻓِﻲ ﺳِﺘﺔِ ﺃﹶﻳﺎﻡٍ ،ﻭﻛﹶﺎﻥﹶ
ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ،ﹸﺛﻢ ﺍﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ،ﻭﹸﺛﻢ ﻫﻨﺎ ﻟِﻠﺘﺮﺗِﻴﺐِ ﺍﻟﺰﻣﺎﻧِﻲ ﻟﹶﺎ ﻟِﻤﺠﺮﺩِ ﺍﻟﹾﻌﻄﹾﻒِ.
) (1ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (3109ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (182ﺃﲪﺪ ).(11/4
77
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺁﻳﺎﺕ ﻹﺛﺒﺎﺕ ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﻰ ﺧﻠﻘﻪ
)ﻭﻗﹶﻮﻟﹸﻪ،(2) { 4 Ïmø‹s9Î) ª!$# çmyèsù§‘ @t/ } ،(1) { ¥’n<Î) y7ãèÏù#u‘ur š•‹ÏjùuqtGãB ’ÎoTÎ) #Ó|¤ŠÏè»tƒ } :
%[n÷Ž|À ’Í< Èûøó$# ß`»yJ»yg»tƒ } ،(3) { 4 )¼çmãèsùö•tƒ ßxÎ=»¢Á9$# ã@yJyèø9$#ur Ü=Íh‹©Ü9$# ÞOÎ=s3ø9$# ߉yèóÁtƒ Ïmø‹s9Î }
&،(4) { 4 $\/É‹»Ÿ2 ¼çm‘ZàßV{ ’ÎoTÎ)ur 4Óy›qãB Ïm»s9Î) #’n<Î) yìÎ=©Ûr'sù ÏNºuq»yJ¡¡9$# |=»t7ó™r ÇÌÏÈ |=»t7ó™F{$# à÷è=ö/r& þ’Ìj?yè©9
&÷Pr ﻭﻗﹶﻮﻟﹸﻪ} (5) { ÇÊÏÈ â‘qßJs? š†Ïf #sŒÎ*sù uÚö‘F{$# ãNä3Î/ y#Å¡øƒs† br& Ïä!$yJ¡¡9$# ’Îû `¨B LäêYÏBr&uä } :
&.(6) { ÇÊÐÈ Ì•ƒÉ‹tR y#ø‹x. tbqçHs>÷ètG|¡sù ( $Y6Ϲ%tn öNä3ø‹n=tæ Ÿ@Å™ö•ãƒ br& Ïä!$yJ¡¡9$# ’Îû `¨B LäêYÏBr
ﻭﻗﹶﻮﻟﹸﻪ ..(7) { #Ó|¤ŠÏè»tƒ } :ﺇﱁ؛ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺟﺎﺀَﺕ ﻣ ﺆﻳﺪﺓﹰ ﻟِﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺂﻳﺎﺕ
ﺍﻟﺴﺎﺑِﻘﹶﺔﹸ ﻣِﻦ ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻭﺍﺭﺗِﻔﹶﺎﻋِﻪِ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺮﺵِ ﻣﺒﺎﻳِﻨﺎ ﻟِﻠﹾﺨﻠﹾﻖِ ،ﻭﻧﺎﻋِﻴﺔﹰ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔِ ﺟﺤﻮﺩﻫﻢ
ﻭﺇِﻧﻜﹶﺎﺭﻫﻢ ﻟِﺬﹶﻟِﻚ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹸﻮﺍ ﻛﹶﺒِﲑﺍ.
ﻓﹶﻔِﻲ ﺍﻟﹾﺂﻳﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻳﻨﺎﺩِﻱ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻟﹶﻪ ﻭﻛﹶﻠِﻤﺘﻪ ﻋِﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ﻋﻠﹶﻴﻪِ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ ﺑِﺄﹶﻧﻪ
ﻣﺘﻮﻓﱢﻴﻪِ ﻭﺭﺍﻓِﻌﻪ ﺇِﻟﹶﻴﻪِ ﺣِﲔ ﺩﺑﺮ ﺍﻟﹾﻴﻬﻮﺩ ﻗﹶﺘﻠﹶﻪ ،ﻭﺍﻟﻀﻤِﲑ ﻓِﻲ ﻗﹶﻮﻟِﻪِ) :ﺇِﻟﹶﻲ (ﻫﻮ ﺿﻤِﲑ ﺍﻟﺮﺏ ﺟﻞﱠ
ﺷﺄﹾﻧﻪ ،ﻟﹶﺎ ﻳﺤﺘﻤِﻞﹸ ﻏﹶﻴﺮ ﺫﹶﻟِﻚ ،ﻓﹶﺘﺄﹾﻭِﻳﻠﹸﻪ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ :ﺇِﻟﹶﻰ ﻣﺤﻞﱢ ﺭﺣﻤﺘِﻲ ،ﺃﹶﻭ ﻣﻜﹶﺎﻥِ ﻣﻠﹶﺎﺋِﻜﹶﺘِﻲ..
ﺇﱁ ،ﻟﹶﺎ ﻣﻌﻨﻰ ﻟﹶﻪ.
ﻭﻣِﺜﹾﻞﹸ ﺫﹶﻟِﻚ ﻳﻘﹶﺎﻝﹸ ﺃﹶﻳﻀﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺳﺒﺤﺎﻧﻪ ﺭﺩﺍ ﻋﻠﹶﻰ ﻣﺎ ﺍﺩﻋﺎﻩ ﺍﻟﹾﻴﻬﻮﺩ ﻣِﻦ ﻗﹶﺘﻞِ ﻋِﻴﺴﻰ
ﻭﺻﻠﹾﺒِﻪِ.(8) { 4 Ïmø‹s9Î) ª!$# çmyèsù§‘ @t/ } :
) (1ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ.55 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.158 :
) (3ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ.10 :
) (4ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ.37 :
) (5ﺳﻮﺭﺓ ﺍﳌﻠﻚ ﺁﻳﺔ.16 :
) (6ﺳﻮﺭﺓ ﺍﳌﻠﻚ ﺁﻳﺔ.17 :
) (7ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ.55 :
) (8ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.158 :
78
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﺪِ ﺍﺧﺘﻠِﻒ ﻓِﻲ ﺍﻟﹾﻤﺮﺍﺩِ ﺑِﺎﻟﺘﻮﻓﱢﻲ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ ،ﻓﹶﺤﻤﻠﹶﻪ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻮﺕِ،
“Ï%©!$# uqèdur ﻭﺍﻟﹾﺄﹶﻛﹾﺜﹶﺮﻭﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﻨﻮﻡ ،ﻭﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﻤﺘﻮﻓﱠﻰ ﻳﺴﺘﻌﻤﻞﹸ ﻓِﻴﻪِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(1) { Í‘$pk¨]9$$Î/ OçFômt•y_ $tB ãNn=÷ètƒur È@ø‹©9$$Î/ Nà69©ùuqtGtƒ
ﻭﻣِﻨﻬﻢ ﻣﻦ ﺯﻋﻢ ﺃﹶﻥﱠ ﻓِﻲ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺗﻘﹾﺪِﳝﺎ ﻭﺗﺄﹾﺧِﲑﺍ ،ﻭﺃﹶﻥﱠ ﺍﻟﺘﻘﹾﺪِﻳﺮ :ﺇِﻧﻲ ﺭﺍﻓِﻌﻚ ﻭﻣﺘﻮﻓﱢﻴﻚ؛ ﺃﹶﻱ:
ﻣﻤِﻴﺘﻚ ﺑﻌﺪ ﺫﹶﻟِﻚ.
ﻭﺍﻟﹾﺤﻖ ﺃﹶﻧﻪ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺭﻓِﻊ ﺣﻴﺎ ،ﻭﺃﹶﻧﻪ ﺳﻴﻨﺰِﻝﹸ ﻗﹸﺮﺏ ﻗِﻴﺎﻡِ ﺍﻟﺴﺎﻋﺔِ؛ ﻟِﺼِﺤﺔِ ﺍﻟﹾﺤﺪِﻳﺚِ
ﺑِﺬﹶﻟِﻚ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ(2) { Ü=Íh‹©Ü9$# ÞOÎ=s3ø9$# ߉yèóÁtƒ Ïmø‹s9Î) } :؛ ﻓﹶﻬﻮ ﺻﺮِﻳﺢ ﺃﹶﻳﻀﺎ ﻓِﻲ ﺻﻌﻮﺩِ
ﺃﹶﻗﹾﻮﺍﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ ﻭﺃﹶﻋﻤﺎﻟِﻬِﻢ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ Uﻳﺼﻌﺪ ﺑِﻬﺎ ﺍﻟﹾﻜِﺮﺍﻡ ﺍﻟﹾﻜﹶﺎﺗِﺒﻮﻥﹶ ﻛﹸﻞﱠ ﻳﻮﻡٍ ﻋﻘِﺐ ﺻﻠﹶﺎﺓِ ﺍﻟﹾﻌﺼﺮِ،
ﻭﻋﻘِﺐ ﺻﻠﹶﺎﺓِ ﺍﻟﹾﻔﹶﺠﺮِ؛ ﻛﹶﻤﺎ ﺟﺎﺀَ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ } :ﻓﹶﻴﻌﺮﺝ ﺍﻟﱠﺬِﻳﻦ ﺑﺎﺗﻮﺍ ﻓِﻴﻜﹸﻢ ،ﻓﹶﻴﺴﺄﹶﻟﹸﻬﻢ ﺭﺑﻬﻢ
ﻭﻫﻮ ﺃﹶﻋﻠﹶﻢ :ﻛﹶﻴﻒ ﺗﺮﻛﹾﺘﻢ ﻋِﺒﺎﺩِﻱ؟ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻳﺎ ﺭﺑﻨﺎ ! ﺃﹶﺗﻴﻨﺎﻫﻢ ﻭﻫﻢ ﻳﺼﻠﱡﻮﻥﹶ ،ﻭﺗﺮﻛﹾﻨﺎﻫﻢ ﻭﻫﻢ
ﻳﺼﻠﱡﻮﻥﹶ { ).(3
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦ ﻓِﺮﻋﻮﻥﹶ) :ﻳﺎ ﻫﺎﻣﺎﻥﹸ( ..ﺇﱁ؛ ﻓﹶﻬﻮ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﻮﺳﻰ
ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺃﹶﺧﺒﺮ ﻓِﺮﻋﻮﻥﹶ ﺍﻟﻄﱠﺎ ِﻏﻴﺔﹶ ﺑِﺄﹶﻥﱠ ﺇِﻟﹶﻬﻪ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﻓﹶﺄﹶﺭﺍﺩ ﺃﹶﻥﹾ ﻳﺘﻠﹶﻤﺲ ﺍﻟﹾﺄﹶﺳﺒﺎﺏ ﻟِﻠﹾﻮﺻﻮﻝِ
ﺇِﻟﹶﻴﻪِ ﺗﻤﻮِﻳﻬﺎ ﻋﻠﹶﻰ ﻗﹶﻮﻣِﻪِ ،ﻓﹶﺄﹶﻣﺮ ﻭﺯِﻳﺮﻩ ﻫﺎﻣﺎﻥﹶ ﺃﹶﻥﹾ ﻳﺒﻨِﻲ ﻟﹶﻪ ﺍﻟﺼﺮﺡ ،ﹸﺛﻢ ﻋﻘﱠﺐ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺑِﻘﹶﻮﻟِﻪِ:
)ﻭﺇِﻧﻲ ﻟﹶﺄﹶ ﹸﻇﻨﻪ(؛ ﺃﹶﻱ :ﻣﻮﺳﻰ )ﻛﹶﺎ ِﺫﺑﺎ( ﻓِﻴﻤﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﻣِﻦ ﻛﹶﻮﻥِ ﺇِﻟﹶﻬِﻪِ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﻓﹶﻤﻦ ﺇِﺫﹰﺍ ﺃﹶﺷﺒﻪ
ﺑِﻔِﺮﻋﻮﻥﹶ ﻭﺃﹶﻗﹾﺮﺏ ﺇِﻟﹶﻴﻪِ ﻧﺴﺒﺎ؛ ﻧﺤﻦ ﺃﹶﻡ ﻫ ﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔﹸ؟ ! ﺇِﻥﱠ ﻓِﺮﻋﻮﻥﹶ ﻛﹶﺬﱠﺏ ﻣﻮﺳﻰ ﻓِﻲ ﻛﹶﻮﻥِ
ﺇِﻟﹶﻬِﻪِ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﻭﻫﻮ ﻧﻔﹾﺲ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻪ ﻫ ﺆﻟﹶﺎﺀِ.
) (1ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.60 :
) (2ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ.10 :
) (3ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ) ، (530ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (632ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻼﺓ ) ، (485ﺃﲪﺪ
) ، (396/2ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ).(413
79
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻗﹶﻮﻟﹸﻪ) :ﺃﹶﺃﹶﻣِﻨﺘﻢ ..(ﺇﱁ؛ ﻫﺎﺗﺎﻥِ ﺍﻟﹾﺂﻳﺘﺎﻥِ ﻓِﻴﻬِﻤﺎ ﺍﻟﺘﺼﺮِﻳﺢ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ U ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﻭﻟﹶﺎ ﻳﺠﻮﺯ
ﺣﻤﻞﹸ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﻌﺬﹶﺍﺏ ،ﺃﹶﻭِ ﺍﻟﹾﺄﹶﻣﺮ ،ﺃﹶﻭِ ﺍﻟﹾﻤﻠﹾﻚ؛ ﻛﹶﻤﺎ ﻳﻔﹾﻌﻞﹸ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔﹸ؛ ﻟِﺄﹶﻧﻪ ﻗﹶﺎﻝﹶ:
)(1
ﻭﺣﻤﻠﹸﻬﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻠﹶﻚِ ﺇِﺧﺮﺍﺝ ﺍﻟﻠﱠﻔﹾﻆِ ﻋﻦ ﻇﹶﺎﻫِﺮِﻩِ ﺑِﻠﹶﺎ ﻗﹶﺮِﻳﻨﺔٍ ﺗﻮﺟِﺐ )ﻣﻦ ،(ﻭﻫِﻲ ﻟِﻠﹾﻌﺎﻗِﻞِ
ﺫﹶﻟِﻚ.
ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﻔﹾﻬﻢ ﻣِﻦ ﻗﹶﻮﻟِﻪِ) :ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ( ﺃﹶﻥﱠ ﺍﻟﺴﻤﺎﺀَ ﻇﹶﺮﻑ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ؛ ﺑﻞﹾ ﺇِﻥﹾ ﺃﹸﺭِﻳﺪ
’Îû öNä3¨Yt7Ïk=|¹_{ur ﺑِﺎﻟﺴﻤﺎﺀِ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺮﻭﻓﹶﺔﹸ؛ ﻓﹻ )ﻓِﻲ( ﺑِﻤﻌﻨﻰ ﻋﻠﹶﻰ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
` ،(2) { È@÷‚¨Z9$# Æírä‹ãﻭﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﻬﺎ ﺟِﻬﺔﹸ ﺍﻟﹾﻌﻠﹸﻮ؛ ﻓﹻ )ﻓِﻲ( ﻋﻠﹶﻰ ﺣﻘِﻴﻘﹶﺘِﻬﺎ؛ ﻓﹶﺈِﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻓِﻲ
ﺃﹶﻋﻠﹶﻰ ﺍﻟﹾﻌﻠﹸﻮ.
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻤﻌِﻴﺔِ ﻟﹶﻠﻪ U
$tB ÞOn=÷ètƒ 4 ĸó•yêø9$# ’n?tã 3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# uqèd }
4 öNçGYä. $tB tûøïr& óOä3yètB uqèdur ( $pkŽÏù ßlã•÷ètƒ $tBur Ïä!$uK¡¡9$# z`ÏB ãAÍ”\tƒ $tBur $pk÷]ÏB ßlã•øƒs† $tBur ÇÚö‘F{$# ’Îû ßkÎ=tƒ
óOßgãèÎ/#u‘ uqèd žwÎ) >psW»n=rO 3“uqøgªU `ÏB Ücqà6tƒ $tB (3) { ÇÍÈ ×Ž•ÅÁt/ tbqè=uK÷ès? $yJÎ/ ª!$#urﻭﻗﹶﻮﻟﹸﻪ} :
§NèO ( (#qçR%x. $tB tûøïr& óOßgyètB uqèd žwÎ) uŽsYò2r& Iwur y7Ï9ºsŒ `ÏB 4’oT÷Šr& Iwur öNåkÞ•ÏŠ$y™ uqèd žwÎ) >p|¡÷Hs~ Ÿwur
©!$# žcÎ) ÷bt“øtrB Ÿw «} ،(4) { ÇÐÈ îLìÎ=tæ >äóÓx Èe@ä3Î/ ©!$# ¨bÎ) 4 ÏpyJ»uŠÉ)ø9$# tPöqtƒ (#qè=ÏHxå $yJÎ/ Oßgã¤Îm6t^ãƒ
)tûïÏ%©!$# yìtB ©!$# ¨bÎ ،(5) { ( $oYyètBﻭﻗﹶﻮﻟﹸﻪ} ،(6) { ÇÍÏÈ 2”u‘r&ur ßìyJó™r& !$yJà6yètB ÓÍ_¯RÎ) } :
) (1ﻟﻮ ﻋﱪ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ﺑﻠﻔﻆ " ﻟﻠﻌﺎﱂ " ﺑﺪﻝ ﻗﻮﻟﻪ " ﻟﻠﻌﺎﻗﻞ " ﻷﺻﺎﺏ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ. ، .
) (2ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.71 :
) (3ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.4 :
) (4ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ ﺁﻳﺔ.7 :
) (5ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.40 :
) (6ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.46 :
80
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
،(2) { ÇÍÏÈ šúïÎŽÉ9»¢Á9$# yìtB ©!$# ¨bÎ) 4 (#ÿrçŽÉ9ô¹$#ur } ،(1) { ÇÊËÑÈ šcqãZÅ¡øt’C Nèd tûïÏ%©!$#¨r (#qs)¨?$#
} .(3) { ÇËÍÒÈ tûïÎŽÉ9»¢Á9$# yìtB ª!$#ur 3 «!$# ÈbøŒÎ*Î/ OouŽ•ÏWŸ2 Zpt¤Ïù ôMt7n=xî A's#ŠÎ=s% 7pt¤Ïù `ÏiB NŸ2
..(4) { ÏNºuq»yJ¡¡9$#ﺇﱁ؛ ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﹾﻜﹶﺮِﳝﺔﹸ ﺇِﺛﹾﺒﺎﺕ t,n=y{ “Ï%©!$# uqèd ﻗﹶﻮﻟﹸﻪ} :
ﺻِﻔﹶﺔِ ﺍﻟﹾﻤﻌِﻴﺔِ ﻟﹶﻪ U ﻭﻫِﻲ ﻋﻠﹶﻰ ﻧﻮﻋﻴﻦِ:
- 1ﻣﻌِﻴﺔﹲ ﻋﺎﻣﺔﹲ :ﺷﺎﻣِﻠﹶﺔﹲ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺑِﻌِﻠﹾﻤِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ
ﻭﻗﹶﻬﺮِﻩِ ﻭﺇِﺣﺎ ﹶﻃﺘِﻪِ ،ﻟﹶﺎ ﻳﻐِﻴﺐ ﻋﻨﻪ ﺷﻲﺀٌ ،ﻭﻟﹶﺎ ﻳﻌﺠِﺰﻩ ،ﻭﻫﺬِﻩِ ﺍﻟﹾﻤﻌِﻴﺔﹸ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓﹸ ﻓِﻲ ﺍﻟﹾﺂﻳﺔِ.
ﻓﹶﻔِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺔِ ﻳﺨﺒِﺮ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﺄﹶﻧﻪ ﻫﻮ ﻭﺣﺪﻩ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ
ﻳﻌﻨِﻲ :ﺃﹶﻭﺟﺪﻫﻤﺎ ﻋﻠﹶﻰ ﺗﻘﹾﺪِﻳﺮٍ ﻭﺗﺮﺗِﻴﺐٍ ﺳﺎﺑِﻖٍ ﻓِﻲ ﻣﺪﺓِ ﺳِﺘﺔِ ﺃﹶﻳﺎﻡٍ ،ﹸﺛﻢ ﻋﻠﹶﺎ ﺑﻌﺪ ﺫﹶﻟِﻚ ﻭﺍﺭﺗﻔﹶﻊ ﻋﻠﹶﻰ
ﻋﺮﺷِﻪِ؛ ﻟِﺘﺪﺑِﲑِ ﺃﹸﻣﻮﺭِ ﺧﻠﹾﻘِﻪِ.
ﻭﻫﻮ ﻣﻊ ﻛﹶﻮﻧِﻪِ ﻓﹶﻮﻕ ﻋﺮﺷِﻪِ ﻟﹶﺎ ﻳﻐِﻴﺐ ﻋﻨﻪ ﺷﻲﺀٌ ﻣِﻦ ﺍﻟﹾﻌﺎﻟﹶﻤﻴﻦِ ﺍﻟﹾﻌﻠﹾﻮِﻱ ﻭﺍﻟﺴﻔﹾﻠِﻲ؛ ﻓﹶﻬﻮ
(5) { ßkÎ=tƒ؛ ﺃﹶﻱ :ﻳﺪﺧﻞﹸ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﻣﺎ ﻳﺨﺮﺝ ﻣِﻨﻬﺎ ﻭﻣﺎ ﻳﻨﺰِﻝﹸ ﻣِﻦ $tB ãNn=÷ètƒ }
ﺍﻟﺴﻤﺎﺀِ ،ﻭﻣﺎ ﻳﻌﺮﺝ؛ ﺃﹶﻱ :ﻳﺼﻌﺪ) ﻓِﻴﻬﺎ( ،ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﻣﻦ ﻛﹶﺎﻥﹶ ﻋِﻠﹾﻤﻪ ﻭﻗﹸﺪﺭﺗﻪ ﻣﺤِﻴﻄﹶﻴﻦِ
ª!$#ur 4 öNçGYä. $tB tûøïr& óOä3yètB uqèdur ﺑِﺠﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ؛ ﻓﹶﻬﻮ ﻣﻊ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﻟِﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ} :
.(6) { ÇÍÈ ×Ž•ÅÁt/ tbqè=uK÷ès? $yJÎ/
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ.128 :
) (2ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ.46 :
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.249 :
) (4ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.4 :
) (5ﺳﻮﺭﺓ ﺳﺒﺄ ﺁﻳﺔ.2 :
) (6ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.4 :
81
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻗﹶﻮﻟﹸﻪ ..(1) { 3“uqøgªU `ÏB Ücqà6tƒ $tB } :ﺇﱁ؛ ﻳﺜﹾﺒِﺖ ﺳﺒﺤﺎﻧﻪ ﺷﻤﻮﻝﹶ ﻋِﻠﹾﻤِﻪِ ﻭﺇِﺣﺎﻃﹶﺘﻪ
ﺑِﺠﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ،ﻭﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺨﻔﹶﻰ ﻋﻠﹶﻴﻪِ ﻧﺠﻮﻯ ﺍﻟﹾﻤﺘﻨﺎﺟِﲔ ،ﻭﺃﹶﻧﻪ ﺷﻬِﻴﺪ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﻛﹸﻠﱢﻬﺎ ،ﻣﻄﱠﻠِﻊ
ﻋﻠﹶﻴﻬﺎ.
ﻭﺇِﺿﺎﻓﹶﺔﹸ )ﻧﺠﻮﻯ( ﺇِﻟﹶﻰ ﺛﹶﻠﹶﺎﺛﹶﺔٍ ﻣِﻦ ﺇِﺿﺎﻓﹶﺔِ ﺍﻟﺼﻔﹶﺔِ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻮﺻﻮﻑِ ،ﻭﺍﻟﺘﻘﹾﺪِﻳﺮ :ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻣِﻦ
ﹶﺛﻠﹶﺎﺛﹶﺔٍ ﻧﺠﻮﻯ؛ ﺃﹶﻱ :ﻣﺘﻨﺎﺟِﲔ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺎﺕ ﺍﻟﹾﺒﺎﻗِﻴﺔﹸ؛ ﻓﹶﻬِﻲ ﻓِﻲ ﺇِﹾﺛﺒﺎﺕِ ﺍﻟﹾﻤﻌِﻴﺔِ ﺍﻟﹾﺨﺎﺻﺔِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﻣﻌِﻴﺘﻪ ﻟِﺮﺳﻠِﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺃﹶﻭﻟِﻴﺎﺋِﻪِ
ﺑِﺎﻟﻨﺼﺮِ ﻭﺍﻟﺘﺄﹾﻳِﻴﺪِ ﻭﺍﻟﹾﻤﺤﺒﺔِ ﻭﺍﻟﺘﻮﻓِﻴﻖِ ﻭﺍﻟﹾِﺈﻟﹾﻬﺎﻡِ.
ﻓﹶﻘﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ (2) { ( $oYyètB ©!$# žcÎ) ÷bt“øtrB Ÿw } :ﺣِﻜﹶﺎﻳﺔﹲ ﻋﻤﺎ ﻗﹶﺎﻟﹶﻪ ﻋﻠﹶﻴﻪِ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ
ﻟِﺄﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺼﺪﻳﻖِ ﻭﻫﻤﺎ ﻓِﻲ ﺍﻟﹾﻐﺎﺭِ ،ﻓﹶﻘﹶﺪ ﺃﹶﺣﺎﻁﹶ ﺍﻟﹾﻤﺸﺮِﻛﹸﻮﻥﹶ ﺑِﻔﹶﻢِ ﺍﻟﹾﻐﺎﺭِ ﻋِﻨﺪﻣﺎ ﺧﺮﺟﻮﺍ ﻓِﻲ ﻃﹶﻠﹶﺒِﻪِ
ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﻯ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺫﹶﻟِﻚ ﺍﻧﺰﻋﺞ ،ﻭﻗﹶﺎﻝﹶ) :ﻭﺍﻟﻠﱠﻪِ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﻟﹶﻮ ﻧﻈﹶﺮ ﺃﹶﺣﺪﻫﻢ
Ÿw ﺗﺤﺖ ﻗﹶﺪﻣِﻪِ ﻟﹶﺄﹶﺑﺼﺮﻧﺎ( ،ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ ﺍﻟﺮﺳﻮﻝﹸ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﻣﺎ ﺣﻜﹶﺎﻩ ﺍﻟﻠﱠﻪ U ﻫﻨﺎ} :
.(3) { ( $oYyètB ©!$# žcÎ) ÷bt“øtrB
ﻓﹶﺎﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻤﻌِﻴﺔِ ﻫﻨﺎ ﻣﻌِﻴﺔﹸ ﺍﻟﻨﺼﺮِ ﻭﺍﻟﹾﻌِﺼﻤﺔِ ﻣِﻦ ﺍﻟﹾﺄﹶﻋﺪﺍﺀِ.
)(5
(4) { ÇÍÏÈ؛ ﻓﹶﻘﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻴﻪِ )2”u‘r&ur ßìyJó™r& !$yJà6yètB ÓÍ_¯RÎ ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﻭﺃﹶﻧﻬﺎ ﺧِﻄﹶﺎﺏ ﻟِﻤﻮﺳﻰ ﻭﻫﺎﺭﻭﻥﹶ ﻋﻠﹶﻴﻬِﻤﺎ ﺍﻟﺴﻠﹶﺎﻡ ﺃﹶﻟﱠﺎ ﻳﺨﺎﻓﹶﺎ ﺑﻄﹾﺶ ﻓِﺮﻋﻮﻥﹶ ﺑِﻬِﻤﺎ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪU
ﻣﻌﻬﻤﺎ ﺑِﻨﺼﺮِﻩِ ﻭﺗﺄﹾﻳِﻴﺪِﻩِ.
) (1ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ ﺁﻳﺔ.7 :
) (2ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.40 :
) (3ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.40 :
) (4ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.46 :
) (5ﻟﻴﺲ ﰲ ﺍﻷﺻﻞ " ﻋﻠﻴﻪ " ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﻕ ﻳﻘﺘﻀﻴﻪ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ. ، .
82
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻛﹶﺬﹶﻟِﻚ ﺑﻘِﻴﺔﹸ ﺍﻟﹾﺂﻳﺎﺕِ ﻳﺨﺒِﺮ ﺍﻟﻠﱠﻪ ﻓِﻴﻬﺎ ﻋﻦ ﻣﻌِﻴﺘِﻪِ ﻟِﻠﹾﻤﺘﻘِﲔ ﺍﻟﱠﺬِﻳﻦ ﻳﺮﺍﻗِﺒﻮﻥﹶ ﺍﻟﻠﱠﻪ U ﻓِﻲ ﺃﹶﻣﺮِﻩِ
ﻭﻧﻬﻴِﻪِ ،ﻭﻳﺤﻔﹶﻈﹸﻮﻥﹶ ﺣﺪﻭﺩﻩ ،ﻭﻟِﻠﹾﻤﺤﺴِﻨِﲔ ﺍﻟﱠﺬِﻳﻦ ﻳﻠﹾﺘﺰِﻣﻮﻥﹶ ﺍﻟﹾﺈِﺣﺴﺎﻥﹶ ﻓِﻲ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﺍﻟﹾﺈِﺣﺴﺎﻥﹸ
ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺑِﺤﺴﺒِﻪِ ،ﻓﹶﻬﻮ ﻓِﻲ ﺍﻟﹾﻌِﺒﺎﺩﺓِ ﻣﺜﹶﻠﹰﺎ ﺃﹶﻥﹾ ﺗﻌﺒﺪ ﺍﻟﻠﱠﻪ ﻛﹶﺄﹶﻧﻚ ﺗﺮﺍﻩ؛ ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﺗﻜﹸﻦ
ﺗﺮﺍﻩ ﻓﹶِﺈﻧﻪ ﻳﺮﺍﻙ؛ ﻛﹶﻤﺎ ﺟﺎﺀَ ﻓِﻲ ﺣﺪِﻳﺚِ ﺟِﺒﺮِﻳﻞﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ.
ﻭﻛﹶﺬﹶﻟِﻚ ﻳﺨﺒِﺮ ﻋﻦ ﻣﻌِﻴﺘِﻪِ ﻟِﻠﺼﺎﺑِﺮِﻳﻦ ﺍﻟﱠﺬِﻳﻦ ﻳﺤﺒِﺴﻮﻥﹶ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻋﻠﹶﻰ ﻣﺎ ﺗﻜﹾﺮﻩ ،ﻭﻳﺘﺤﻤﻠﹸﻮﻥﹶ
ﺍﻟﹾﻤﺸﺎﻕ ﻭﺍﻟﹾﺄﹶﺫﹶﻯ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ ﻭﺍﺑﺘِﻐﺎﺀَ ﻭﺟﻬِﻪِ؛ ﺻﺒﺮﺍ ﻋﻠﹶﻰ ﻃﹶﺎﻋﺔِ ﺍﻟﻠﱠﻪِ ،ﻭﺻﺒﺮﺍ ﻋﻦ ﻣﻌﺼِﻴﺘِﻪِ،
ﻭﺻﺒﺮﺍ ﻋﻠﹶﻰ ﻗﹶﻀﺎﺋِﻪِ.
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻟِﻠﱠﻪِ Uﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﲔ
« ! $ # z ` Ï B ä - y ‰ ô ¹r & ô ` t Bu r } ،(1) { ÇÑÐÈ $ZVƒÏ ‰tn «!$ # z`Ï B ä-y‰ ô¹r& ô`t Bu r )ﻭﻗﹶﻮﻟﹸﻪ} :
y 7Î n / u ‘ à My J Î =x . ô M£ J s ? u r } ،(3) { zNtƒó•tB tûøó$# Ó|¤ŠÏè»tƒ ª!$# tA$s% øŒ Î)ur } ،(2) { ÇÊËËÈ WxŠÏ %
`¨B Nßg÷YÏiB } ،(5) { ÇÊÏÍÈ $VJŠÎ=ò6s? 4Óy›qãB ª!$# zN¯=x.ur ،(4) { 4ﻭﻗﹶﻮﻟﹸﻪ} : Zwô‰tãur $]%ô‰Ï¹
`ÏB çm»uZ÷ƒy‰»tRur ‘} ،(7) { ¼çmš/u ¼çmyJ¯=x.ur $uZÏF»s)ŠÏJÏ9 4Óy›qãB uä!%y` $£Js9ur ( { )} ،(6 ª!$# zN¯=x.
ÏMø•$# Èbr& #Óy›qãB y7•/u‘ 3“yŠ$tR øŒÎ)ur ،(8) { ÇÎËÈ $|‹ÅgwU çm»uZö/§•s%urﻭﻗﹶﻮﻟﹸﻪ} : _Ç`yJ÷ƒF{$# Í‘q’Ü9$# É=ÏR$y
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.87 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.122 :
) (3ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ.116 :
) (4ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.115 :
) (5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.164 :
) (6ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.253 :
) (7ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.143 :
) (8ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ.52 :
83
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
،(2) { Íot•yf¤±9$# $yJä3ù=Ï? `tã $yJä3pk÷Xr& óOs9r& !$yJåk›5u‘ $yJßg1yŠ$tRur } ،(1) { ÇÊÉÈ tûüÏJÎ=»©à9$# tPöqs)ø9$#
ﻭﻗﹶﻮﻟﹸﻪ.(3) { ÇÏÎÈ tûüÎ=y™ö•ßJø9$# ÞOçGö6y_r& !#sŒ$tB ãAqà)u‹sù öNÍk‰ÏŠ$uZムtPöqtƒur } :
ﺗﻀﻤﻨﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺇِﹾﺛﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻟِﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ.
ﻭﻗﹶﺪ ﺗﻨﺎﺯﻉ ﺍﻟﻨﺎﺱ ﺣﻮﻝﹶ ﻫﺬِﻩِ ﺍﻟﹾﻤﺴﺄﹶﻟﹶﺔِ ﻧِﺰﺍﻋﺎ ﻛﹶﺒِﲑﺍ :ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﺟﻌﻞﹶ ﻛﹶﻠﹶﺎﻣﻪ ﺳﺒﺤﺎﻧﻪ
ﻣﺨﻠﹸﻮﻗﹰﺎ ﻣﻨﻔﹶﺼِﻠﹰﺎ ﻣِﻨﻪ ،ﻭﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﻣﻌﻨﻰ )ﻣﺘﻜﹶﻠﱢﻢ :(ﺧﺎﻟِﻖ ﻟِﻠﹾﻜﹶﻠﹶﺎﻡِ ،ﻭﻫﻢ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ،ﻭﻣِﻨﻬﻢ ﻣﻦ
ﺟﻌﻠﹶﻪ ﻟﹶﺎﺯِﻣﺎ ﻟِﺬﹶﺍﺗِﻪِ ﺃﹶﺯﻟﹰﺎ ﻭﺃﹶﺑﺪﺍ ،ﻟﹶﺎ ﻳﺘﻌﻠﱠﻖ ﺑِﻤﺸِﻴﹶﺌﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ،ﻭﻧﻔﹶﻰ ﻋﻨﻪ ﺍﻟﹾﺤﺮﻑ ﻭﺍﻟﺼﻮﺕ ،ﻭﻗﹶﺎﻝﹶ:
ﺇِﻧﻪ ﻣﻌﻨﻰ ﻭﺍﺣِﺪ ﻓِﻲ ﺍﻟﹾﺄﹶﺯﻝِ ،ﻭﻫﻢ ﺍﻟﹾﻜﹸﻠﱠﺎﺑِﻴﺔﹸ ﻭﺍﻟﹾﺄﹶﺷﻌﺮِﻳﺔﹸ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﺯﻋﻢ ﺃﹶﻧﻪ ﺣﺮﻭﻑ ﻭﺃﹶﺻﻮﺍﺕ
ﻗﹶﺪِﳝﺔﹲ ﻟﹶﺎﺯِﻣﺔﹲ ﻟِﻠﺬﱠﺍﺕِ ،ﻭﻗﹶﺎﻝﹶ :ﺇِﻧﻬﺎ ﻣﻘﹾﺘﺮِﻧﺔﹲ ﻓِﻲ ﺍﻟﹾﺄﹶﺯﻝِ ،ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻟﹶﺎ ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻬﺎ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻲﺀٍ،
ﻭﻫﻢ ﺑﻌﺾ ﺍﻟﹾ ﻐﻠﹶﺎﺓِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﺟﻌﻠﹶﻪ ﺣﺎﺩِﺛﹰﺎ ﻗﹶﺎﺋِﻤﺎ ﺑِﺬﹶﺍﺗِﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﻣﺘﻌﻠﱢﻘﹰﺎ ﺑِﻤﺸِﻴﺌﹶﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ،
ﻭﻟﹶﻜِﻦ ﺯﻋﻢ ﺃﹶﻥﱠ ﻟﹶﻪ ﺍﺑﺘِﺪﺍﺀً ﻓِﻲ ﺫﹶﺍﺗِﻪِ ،ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺘﻜﹶﻠﱢﻤﺎ ﻓِﻲ ﺍﻟﹾﺄﹶﺯﻝِ ،ﻭﻫﻢ ﺍﻟﹾﻜﹶﺮﺍﻣِﻴﺔﹸ،
ﻭﻳﻄﹸﻮﻝﹸ ﺑِﻨﺎ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻟﹶﻮِ ﺍﺷﺘ ﻐﻠﹾﻨﺎ ﺑِﻤﻨﺎﻗﹶﺸﺔِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﻭﺇِﻓﹾﺴﺎﺩِﻫﺎ ،ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻓﹶﺴﺎﺩﻫﺎ ﺑﻴﻦ ﻟِﻜﹸﻞﱢ ﺫِﻱ
ﻓﹶﻬﻢٍ ﺳﻠِﻴﻢٍ ،ﻭﻧﻈﹶﺮٍ ﻣﺴﺘﻘِﻴﻢٍ.
ﻭﺧﻠﹶﺎﺻﺔﹸ ﻣﺬﹾﻫﺐِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻤﺴﺄﹶﻟﹶﺔِ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﺘﻜﹶﻠﱢﻤﺎ
ﺇِﺫﹶﺍ ﺷﺎﺀَ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ﻗﹶﺎِﺋﻤﺔﹲ ﺑِﺬﹶﺍﺗِﻪِ ،ﻳﺘﻜﹶﻠﱠﻢ ﺑِﻬﺎ ﺑِﻤﺸِﻴﺌﹶﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ ،ﻓﹶﻬﻮ ﻟﹶﻢ ﻳﺰﻝﹾ ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ
ﻣﺘﻜﹶﻠﱢﻤﺎ ﺇِﺫﹶﺍ ﺷﺎﺀَ ،ﻭﻣﺎ ﺗﻜﹶﻠﱠﻢ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻓﹶﻬﻮ ﻗﹶﺎِﺋﻢ ﺑِﻪِ ﻟﹶﻴﺲ ﻣﺨﻠﹸﻮﻗﹰﺎ ﻣﻨﻔﹶﺼِﻠﹰﺎ ﻋﻨﻪ؛ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ
ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ،ﻭﻟﹶﺎ ﻟﹶﺎﺯِﻣﺎ ﻟِﺬﹶﺍﺗِﻪِ ﻟﹸﺰﻭﻡ ﺍﻟﹾﺤﻴﺎﺓِ ﻟﹶﻬﺎ؛ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓﹸ؛ ﺑﻞﹾ ﻫﻮ ﺗﺎﺑِﻊ ﻟِﻤﺸِﻴﺌﹶﺘِﻪِ
ﻭﻗﹸﺪﺭﺗِﻪِ.
ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻧﺎﺩﻯ ﻣﻮﺳﻰ ﺑِﺼﻮﺕٍ ،ﻭﻧﺎﺩﻯ ﺁﺩﻡ ﻭﺣﻮﺍﺀَ ﺑِﺼﻮﺕٍ ،ﻭﻳﻨﺎﺩِﻱ ﻋِﺒﺎﺩﻩ ﻳﻮﻡ
ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺑِﺼﻮﺕٍ ،ﻭﻳﺘﻜﹶﻠﱠﻢ ﺑِﺎﻟﹾﻮﺣﻲِ ﺑِﺼﻮﺕٍ ،ﻭﻟﹶﻜِﻦ ﺍﻟﹾﺤﺮﻭﻑ ﻭﺍﻟﹾﺄﹶﺻﻮﺍﺕ ﺍﻟﱠﺘِﻲ ﺗﻜﹶﻠﱠﻢ ﺍﻟﻠﱠﻪ ﺑِﻬﺎ
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ.10 :
) (2ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.22 :
) (3ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ.65 :
84
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺸﺒِﻪ ﺃﹶﺻﻮﺍﺕ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ﻭﺣﺮﻭﻓﹶﻬﻢ؛ ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﻋِﻠﹾﻢ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻘﹶﺎِﺋﻢ
ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻗﹶﺔٍ ،ﻭﻟﹶﺎ ﺗ
ﺑِﺬﹶﺍﺗِﻪِ ﻟﹶﻴﺲ ﻣِﺜﹾﻞﹶ ﻋِﻠﹾﻢِ ﻋِﺒﺎﺩِﻩِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻤﺎﺛِﻞﹸ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ.
ﻭﺍﻟﹾﺂﻳﺘﺎﻥِ ﺍﻟﹾﺄﹸﻭﻟﹶﻴﺎﻥِ ﻫﻨﺎ ﻭﻫﻤﺎ ﻣِﻦ ﺳﻮﺭﺓِ ﺍﻟﻨﺴﺎﺀِ ﺗﻨﻔِﻴﺎﻥِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺃﹶﺣﺪ ﺃﹶﺻﺪﻕ ﺣﺪِﻳﺜﹰﺎ ﻭﻗﹶﻮﻟﹰﺎ
ﻣِﻦ ﺍﻟﻠﱠﻪِ Uﺑﻞﹾ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺃﹶﺻﺪﻕ ﻣِﻦ ﻛﹸﻞﱢ ﺃﹶﺣﺪٍ ﻓِﻲ ﻛﹸﻞﱢ ﻣﺎ ﻳﺨﺒِﺮ ﺑِﻪِ ،ﻭﺫﹶﻟِﻚ ﻟِﺄﹶﻥﱠ ﻋِﻠﹾﻤﻪ
ﺑِﺎﻟﹾﺤﻘﹶﺎﺋِﻖِ ﺍﻟﹾﻤﺨﺒﺮِ ﻋﻨﻬﺎ ﺃﹶﺷﻤﻞﹸ ﻭﺃﹶﺿﺒﻂﹸ ،ﻓﹶﻬﻮ ﻳﻌﻠﹶﻤﻬﺎ ﻋﻠﹶﻰ ﻣﺎ ﻫِﻲ ﺑِﻪِ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ ،ﻭﻋِﻠﹾﻢ
ﻏﹶﻴﺮِﻩِ ﻟﹶﻴﺲ ﻛﹶﺬﹶﻟِﻚ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ..(1) { Ó|¤ŠÏè»tƒ ª!$# tA$s% øŒÎ)ur } :ﺇﱁ؛ ﻓﹶﻬﻮ ﺣِﻜﹶﺎﻳﺔﹲ ﻟِﻤﺎ ﺳﻴﻜﹸﻮﻥﹸ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ
ﻣِﻦ ﺳﺆﺍﻝِ ﺍﻟﻠﱠﻪِ ﻟِﺮﺳﻮﻟِﻪِ ﻭﻛﹶﻠِﻤﺘِﻪِ ﻋِﻴﺴﻰ ﻋﻤﺎ ﻧﺴﺒﻪ ﺇِﻟﹶﻴﻪِ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﻟﱠﻬﻮﻩ ﻭﺃﹸﻣﻪ ﻣِﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻣِﻦ ﺃﹶﻧﻪ
ﻫﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﻣﺮﻫﻢ ﺑِﺄﹶﻥﹾ ﻳﺘﺨِﺬﹸﻭﻩ ﻭﺃﹸﻣﻪ ﺇِﻟﹶﻬﻴﻦِ ﻣِﻦ ﺩﻭﻥِ ﺍﻟﻠﱠﻪِ.
ﻭﻫﺬﹶﺍ ﺍﻟﺴﺆﺍﻝﹸ ﻟِﺈِ ﹾﻇﻬﺎﺭِ ﺑﺮﺍﺀَﺓِ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﺗﺴﺠِﻴﻞِ ﺍﻟﹾﻜﹶﺬِﺏِ ﻭﺍﻟﹾﺒﻬﺘﺎﻥِ ﻋﻠﹶﻰ ﻫﺆﻟﹶﺎﺀِ
ﺍﻟﻀﺎﻟﱢﲔ ﺍﻟﹾﺄﹶ ﹾﻏﺒِﻴﺎﺀِ.
(2) { 4 Zwô‰tãur؛ ﻓﹶﺎﻟﹾﻤﺮﺍﺩ ﺻِﺪﻗﹰﺎ ﻓِﻲ ﺃﹶﺧﺒﺎﺭِﻩِ، $]%ô‰Ï¹ y7În/u‘ àMyJÎ=x. ôM£Js?ur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﻭﻋﺪﻟﹰﺎ ﻓِﻲ ﺃﹶﺣﻜﹶﺎﻣِﻪِ؛ ﻟِﺄﹶﻥﱠ ﻛﹶﻠﹶﺎﻣﻪ ﺗﻌﺎﻟﹶﻰ ﺇِﻣﺎ ﺃﹶﺧﺒﺎﺭ ،ﻭﻫِﻲ ﻛﹸﻠﱡﻬﺎ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟﺼﺪﻕِ ،ﻭﺇِﻣﺎ ﺃﹶﻣﺮ
ﻭﻧﻬﻲ ،ﻭﻛﹸﻠﱡﻬﺎ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟﹾﻌﺪﻝِ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺟﻮﺭ ﻓِﻴﻪِ؛ ﻟِﺎﺑﺘِﻨﺎﺋِﻬﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻭﺍﻟﺮﺣﻤﺔِ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻜﹶﻠِﻤﺔِ ﻫﻨﺎ ﺍﻟﹾﻜﹶﻠِﻤﺎﺕ؛ ﻟِﺄﹶﻧﻬﺎ ﺃﹸﺿِﻴﻔﹶﺖ ﺇِﻟﹶﻰ ﻣﻌﺮِﻓﹶﺔٍ ،ﻓﹶﺘﻔِﻴﺪ ﻣﻌﻨﻰ ﺍﻟﹾﺠﻤﻊِ؛ ﻛﹶﻤﺎ ﻓِﻲ
ﻗﹶﻮﻟِﻨﺎ :ﺭﺣﻤﺔﹸ ﺍﻟﻠﱠﻪِ ﻭﻧِﻌﻤﺔﹸ ﺍﻟﻠﱠﻪِ.
(3) { ÇÊÏÍÈ $VJŠÎ=ò6s? 4Óy›qãBﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﱠﺘِﻲ ﺗﺪﻝﱡ ª!$# zN¯=x.ur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ} :
ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺪ ﻧﺎﺩﻯ ﻣﻮﺳﻰ ﻭﻛﹶﻠﱠﻤﻪ ﺗﻜﹾﻠِﻴﻤﺎ ،ﻭﻧﺎﺟﺎﻩ ﺣﻘِﻴﻘِﺔﹰ ﻣِﻦ ﻭﺭﺍﺀِ ﺣِﺠﺎﺏٍ ،ﻭﺑِﻠﹶﺎ ﻭﺍﺳِﻄﹶﺔِ
ﻣﻠﹶﻚٍ؛ ﻓﹶﻬِﻲ ﺗﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓِ ﺍﻟﱠﺬِﻳﻦ ﻳﺠﻌﻠﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻣﻌﻨﻰ ﻗﹶﺎﺋِﻤﺎ ﺑِﺎﻟﻨﻔﹾﺲِ؛ ﺑِﻠﹶﺎ ﺣﺮﻑٍ ،ﻭﻟﹶﺎ
) (1ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ.116 :
) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.115 :
) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.164 :
85
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺻﻮﺕٍ ! ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻬﻢ :ﻛﹶﻴﻒ ﺳﻤِﻊ ﻣﻮﺳﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺍﻟﻨﻔﹾﺴِﻲ؟ ﻓﹶﺈِﻥﹾ ﻗﹶﺎﻟﹸﻮﺍ :ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﻠﱠﻪ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ
ﻋِﻠﹾﻤﺎ ﺿﺮﻭﺭِﻳﺎ ﺑِﺎﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﱠﺘِﻲ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻜﹶﻠﱢﻤﻪ ﺑِﻬﺎ؛ ﻟﹶﻢ ﻳﻜﹸﻦ ﻫﻨﺎﻙ ﺧﺼﻮﺻِﻴﺔﹲ ﻟِﻤﻮﺳﻰ ﻓِﻲ
ﺫﹶﻟِﻚ.
ﻭﺇِﻥﹾ ﻗﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺧﻠﹶﻖ ﻛﹶﻠﹶﺎﻣﺎ ﻓِﻲ ﺍﻟﺸﺠﺮﺓِ ﺃﹶﻭ ﻓِﻲ ﺍﻟﹾﻬﻮﺍﺀِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ؛ ﻟﹶﺰِﻡ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ
ﺍﻟﺸﺠﺮﺓﹸ ﻫِﻲ ﺍﻟﱠﺘِﻲ ﻗﹶﺎﻟﹶﺖ ﻟِﻤﻮﺳﻰ.(1) { y7•/u‘ O$tRr& þ’ÎoTÎ) } :
ﻭﻛﹶﺬﹶﻟِﻚ ﺗﺮﺩ ﻋﻠﹶﻴﻬِﻢ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﻓِﻲ ﺟﻌﻠِﻬِﻢ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻣﻌﻨﻰ ﻭﺍﺣِﺪﺍ ﻓِﻲ ﺍﻟﹾﺄﹶﺯﻝِ ،ﻟﹶﺎ ﻳﺤﺪﺙﹸ
ﻣِﻨﻪ ﻓِﻲ ﺫﹶﺍﺗِﻪِ ﺷﻲﺀٌ ،ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝﹸ(2) { ¼çmš/u‘ ¼çmyJ¯=x.ur $uZÏF»s)ŠÏJÏ9 4Óy›qãB uä!%y` $£Js9ur } :؛ ﻓﹶﻬِﻲ
Í‘q’Ü9$# É=ÏR$y_ `ÏB çm»uZ÷ƒy‰»tRur ﺗﻔِﻴﺪ ﺣﺪﻭﺙﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻋِﻨﺪ ﻣﺠِﻲﺀِ ﻣﻮﺳﻰ ﻟِﻠﹾﻤِﻴﻘﹶﺎﺕِ ،ﻭﻳﻘﹸﻮﻝﹸ} :
(3) { Ç`yJ÷ƒF{$#؛ ﻓﹶﻬﺬﹶﺍ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺣﺪﻭﺙِ ﺍﻟﻨﺪﺍﺀِ ﻋِﻨﺪ ﺟﺎﻧِﺐِ ﺍﻟﻄﱡﻮﺭِ ﺍﻟﹾﺄﹶﻳﻤﻦِ.
ﻭﺍﻟﻨﺪﺍﺀُ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﺻﻮﺗﺎ ﻣﺴﻤﻮﻋﺎ.
ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺷﺄﹾﻥِ ﺁﺩﻡ ﻭﺣﻮﺍﺀَ ..(4) { !$yJåk›5u‘ $yJßg1yŠ$tRur } :ﺍﻟﹾﺂﻳﺔﹶ؛ ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ
ﺍﻟﻨﺪﺍﺀَ ﻟﹶﻢ ﻳﻜﹸﻦ ﺇِﻟﱠﺎ ﺑﻌﺪ ﺍﻟﹾﻮﻗﹸﻮﻉِ ﻓِﻲ ﺍﻟﹾﺨﻄِﻴﹶﺌﺔِ ،ﻓﹶﻬﻮ ﺣﺎﺩِﺙﹲ ﻗﹶﻄﹾﻌﺎ.
..(5) { öNÍk‰ÏŠ$uZãƒﺇﱁ؛ ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﺍﻟﻨﺪﺍﺀَ ﻭﺍﻟﹾﻘﹶﻮﻝﹶ ﺳﻴﻜﹸﻮﻥﹸ tPöqtƒur ﻭﻛﹶﺬﹶﻟِﻚ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ.
ﻭﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ } :ﻣﺎ ﻣِﻦ ﻋﺒﺪٍ ﺇِﻟﱠﺎ ﺳﻴﻜﹶﻠﱢﻤﻪ ﺍﻟﻠﱠﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻟﹶﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺗﺮﺟﻤﺎﻥﹲ { ).(6
) (1ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.12 :
) (2ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.143 :
) (3ﺳﻮﺭﺓ ﻣﺮﱘ ﺁﻳﺔ.52 :
) (4ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.22 :
) (5ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ.65 :
) (6ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (7074ﻣﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ) ، (1016ﺃﲪﺪ ).(256/4
86
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻋ ﻛﹶﻠﹶﺎﻡﻮﻒِ ﻫﺤﺼﻲِ ﺍﻟﹾﻤﻓﱠﺘ ﺩﻦﻴ ﺑﻮﺏﻜﹾﺘ ﺍﻟﹾﻤﻮﻉﻤﺴ ﺍﻟﹾﻤﻠﹸﻮﺘﺁﻥﹶ ﺍﻟﹾﻤﺍﻟﹾﻘﹸﺮ
ِﻘِﻴﻘﹶﺔﺍﻟﹾﺤ
} ،(1) { «!$# zN»n=x. yìyJó¡o„ 4Ó®Lym çnö•Å_r'sù x8u‘$yftFó™$# šúüÏ.ÎŽô³ßJø9$# z`ÏiB Ó‰tnr& ÷bÎ)ur }
öNèdu r çnqè =s) tã $tB ω÷èt / .`ÏB ¼çmtRqèùÌh•p tä † ¢Oè O «!$# zN»n =Ÿ2 tbqãèyJó ¡o„ öNß g÷ YÏi B ×,ƒÌ•sù tb%x. ô‰s %u r
öNä3Ï9ºx‹ Ÿ2 $tRqãèÎ6 ®Ks? `©9 @è% 4 «!$# zN»n =x. (#qä9Ï d‰t 6ムbr& šcrß ‰ƒÌ •ãƒ } ،(2) { ÇÐÎÈ šcqßJn=ôètƒ
tAÏd‰t7ãB Ÿw ( š•În/u‘ É>$tGÅ2 `ÏB y7ø‹s9Î) zÓÇrré& !$tB ã@ø?$#ur } ،(3) { ( ã@ö6s % `Ï B ª!$# š^$s %
“Ï % © ! $ # u Ž s Y ò2 r& Ÿ @ ƒÏ ä Âu Ž ó Î ) û Ó Í_ t / 4 ’ n? t ã • È à) t ƒ t b #u ä ö •à ) ø9 $ # #x ‹ »y d ¨ bÎ ) } :ﻟﹸﻪﻗﹶﻮ ﻭ،(4) { ¾ÏmÏG»yJÎ=s3Ï9
öqs9 } ،(6) { Ô8u‘$t6ãB ç m »o Y ø9 t“ Rr& ë = »tG Ï . #x ‹ »yd u r } ،(5) { ÇÐÏÈ š c qà ÿ Î =t G øƒ s † Ï m ŠÏù ö N è d
!$oYø9£‰t/ #sŒÎ)ur } ،(7) { 4 «!$# ÏpuŠô±yz ô`ÏiB %YæÏd‰|ÁtF•B $Yèϱ»yz ¼çmtF÷ƒr&t•©9 9@t6y_ 4’n?tã tb#uäö•à)ø9$# #x‹»yd $uZø9t“Rr&
ö@è% ÇÊÉÊÈ tbqßJn=ôètƒ Ÿw óOèdçŽsYø.r& ö@t/ 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ) (#þqä9$s% ãAÍi”t\ム$yJÎ/ ÞOn=ôãr& ª!$#ur 7ptƒ#uä šc%x6¨B Zptƒ#uä
ÇÊÉËÈ tûüÏJÎ=ó¡ßJù=Ï9 2”t•ô±ç0ur “Y‰èdur (#qãZtB#uä šúïÏ%©!$# |MÎm7s[ã‹Ï9 Èd,ptø:$$Î/ š•Îi/¢‘ `ÏB Ĩ߉à)ø9$# ßyrâ‘ ¼çms9¨“tR
#x‹»ydur @‘ÏJyfôãr& ÏmøŠs9Î) šcr߉Åsù=ム“Ï%©!$# Üc$|¡Ïj9 3 Ö•t±o0 ¼çmßJÏk=yèム$yJ¯RÎ) šcqä9qà)tƒ óOßg¯Rr& ãNn=÷ètR ô‰s)s9ur
.(8) { ÇÊÉÌÈ êúüÎ7•B ?†Î1t•tã îb$|¡Ï9
.6 :( ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ1)
.75 :( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ2)
.15 :( ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﺁﻳﺔ3)
.27 :( ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ4)
.76 :( ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ5)
.92 :( ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ6)
.21 :( ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﺁﻳﺔ7)
.103 : 101 ( ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺎﺕ8)
87
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻗﹶﻮﻟﹸﻪ ..(1) { šúüÏ.ÎŽô³ßJø9$# z`ÏiB Ó‰tnr& ÷bÎ)ur } :ﺇﱁ؛ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺍﻟﹾﻜﹶﺮِﳝﺔﹸ ﺗﻔِﻴﺪ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ
ﺍﻟﹾﻤﺘﻠﹸﻮ ﺍﻟﹾﻤﺴﻤﻮﻉ ﺍﻟﹾﻤﻜﹾﺘﻮﺏ ﺑﻴﻦ ﺩﻓﱠﺘﻲِ ﺍﻟﹾﻤﺼﺤﻒِ ﻫﻮ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ،ﻭﻟﹶﻴﺲ ﻓﹶﻘﹶﻂﹾ
ﻋِﺒﺎﺭﺓﹰ ﺃﹶﻭ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ؛ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ ﺍﻟﹾﺄﹶﺷﻌﺮِﻳﺔﹸ.
ﻭﺇِﺿﺎﻓﹶﺘﻪ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ Uﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺻِﻔﹶﺔﹲ ﻟﹶﻪ ﻗﹶﺎِﺋﻤﺔﹲ ﺑِﻪِ ،ﻭﻟﹶﻴﺴﺖ ﻛﹶﺈِﺿﺎﻓﹶﺔِ ﺍﻟﹾﺒﻴﺖِ ﺃﹶﻭِ ﺍﻟﻨﺎﻗﹶﺔِ؛
ﻓﹶِﺈﻧﻬﺎ ﺇِﺿﺎﻓﹶﺔﹸ ﻣﻌﻨﻰ ﺇِﻟﹶﻰ ﺍﻟﺬﱠﺍﺕِ ،ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺛﹸﺒﻮﺕِ ﺍﻟﹾﻤﻌﻨﻰ ﻟِﺘِﻠﹾﻚ ﺍﻟﺬﱠﺍﺕِ؛ ﺑِﺨِﻠﹶﺎﻑِ ﺇِﺿﺎﻓﹶﺔِ ﺍﻟﹾﺒﻴﺖِ
ﺃﹶﻭِ ﺍﻟﻨﺎﻗﹶﺔِ؛ ﻓﹶﺈِﻧﻬﺎ ﺇِﺿﺎﻓﹶﺔﹸ ﺃﹶﻋﻴﺎﻥٍ ،ﻭﻫﺬﹶﺍ ﻳﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻓِﻲ ﻗﹶﻮﻟِﻬِﻢ :ﺇِﻧﻪ ﻣﺨﻠﹸﻮﻕ ﻣﻨﻔﹶﺼِﻞﹲ ﻋﻦِ
ﺍﻟﻠﱠﻪِ.
ﻭﺩﻟﱠﺖ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻣﻨﺰﻝﹲ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ،ﺑِﻤﻌﻨﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ
ﺑِﺼﻮﺕٍ ﺳﻤِﻌﻪ ﺟِﺒﺮِﻳﻞﹸ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻓﹶﻨﺰﻝﹶ ﺑِﻪِ ،ﻭﺃﹶﺩﺍﻩ ﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻛﹶﻤﺎ ﺳﻤِﻌﻪ ﻣِﻦ ﺍﻟﺮﺏ
ﺟﻞﱠ ﺷﺄﹾﻧﻪ.
ﻭﺧﻠﹶﺎﺻﺔﹸ ﺍﻟﹾﻘﹶﻮﻝِ ﻓِﻲ ﺫﹶﻟِﻚ :ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻌﺮﺑِﻲ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻣﻨﺰﻝﹲ ،ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ ،ﻣِﻨﻪ ﺑﺪﺃﹶ،
ﻭﺇِﻟﹶﻴﻪِ ﻳﻌﻮﺩ ،ﻭﺍﻟﻠﱠﻪ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ،ﻓﹶﻬﻮ ﻛﹶﻠﹶﺎﻣﻪ ﺣﻘِﻴﻘﹶﺔﹰ ﻟﹶﺎ ﻛﹶﻠﹶﺎﻡ ﻏﹶﻴﺮِﻩِ ،ﻭﺇِﺫﹶﺍ ﻗﹶﺮﺃﹶ ﺍﻟﻨﺎﺱ
ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺃﹶﻭ ﻛﹶﺘﺒﻮﻩ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ ﻟﹶﻢ ﻳﺨﺮِﺟﻪ ﺫﹶﻟِﻚ ﻋﻦ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺇِﻧﻤﺎ
ﻳﻀﺎﻑ ﺣﻘِﻴﻘﹶﺔﹰ ﺇِﻟﹶﻰ ﻣﻦ ﻗﹶﺎﻟﹶﻪ ﻣﺒﺘﺪِﺋﹰﺎ ،ﻟﹶﺎ ﺇِﻟﹶﻰ ﻣﻦ ﺑﻠﱠﻐﻪ ﻣﺆﺩﻳﺎ ،ﻭﺍﻟﻠﱠﻪ ﺗﻜﹶﻠﱠﻢ ﺑِﺤﺮﻭﻓِﻪِ ﻭﻣﻌﺎﻧِﻴﻪِ ﺑِﻠﹶﻔﹾﻆِ
ﻧﻔﹾﺴِﻪِ ،ﻟﹶﻴﺲ ﺷﻲﺀٌ ﻣِﻨﻪ ﻛﹶﻠﹶﺎﻣﺎ ﻟِﻐﻴﺮِﻩِ ،ﻟﹶﺎ ﻟِﺠِﺒﺮِﻳﻞﹶ ،ﻭﻟﹶﺎ ﻟِﻤﺤﻤﺪٍ ،ﻭﻟﹶﺎ ﻟِ ﻐﻴﺮِﻫِﻤﺎ ،ﻭﺍﻟﻠﱠﻪ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ
ﺃﹶﻳﻀﺎ ﺑِﺼﻮﺕِ ﻧﻔﹾﺴِﻪِ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺮﺃﹶﻩ ﺍﻟﹾﻌِﺒﺎﺩ ﻗﹶﺮﺀُﻭﻩ ﺑِﺼﻮﺕِ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻘﹶﺎﺭِﺉ ﻣﺜﹶﻠﹰﺎ:
(2) { ÇËÈ؛ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﺍﻟﹾﻤﺴﻤﻮﻉ ﻣِﻨﻪ ﻛﹶﻠﹶﺎﻡ šúüÏJn=»yèø9$# Å_Uu‘ ¬! ߉ôJysø9$# }
ﺍﻟﻠﱠﻪِ ،ﻟﹶﺎ ﻛﻠﹶﺎﻡ ﻧﻔﹾﺴِﻪِ ،ﻭﻛﹶﺎﻥﹶ ﻫﻮ ﻗﹶﺮﺃﹶﻩ ﺑِﺼﻮﺕِ ﻧﻔﹾﺴِﻪِ ﻟﹶﺎ ﺑِﺼﻮﺕِ ﺍﻟﻠﱠﻪِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ.6 :
) (2ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ.2 :
88
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻓﹶﻜﹶﺬﹶﻟِﻚ ﻫﻮ ﻛِﺘﺎﺑﻪ؛ ﻟِﺄﹶﻧﻪ ﻛﹶﺘﺒﻪ ﻓِﻲ ﺍﻟﻠﱠﻮﺡِ ﺍﻟﹾﻤﺤﻔﹸﻮﻅِ ،ﻭﻟِﺄﹶﻧﻪ
،(1) { ÇÐÑÈ 5bqãZõ3¨B 5=»tGÏ. ’Îû )ÇÐÐÈ ×LqÌ•x. ×b#uäö•à)s9 ¼çm¯RÎ ﻣﻜﹾﺘﻮﺏ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
7ptB§•s3•B 7#çtྠ’Îû ،(2) { ÇËËÈ ¤âqàÿøt¤C 8yöqs9 ’Îûﻭﻗﹶﺎﻝﹶ} : ÇËÊÈ Ó‰‹Åg¤C ×b#uäö•è% uqèd ö@t/ ﻭﻗﹶﺎﻝﹶ} :
.(3) { ÇÊÏÈ ;ou‘t•t/ ¤Q#t•Ï. ÇÊÎÈ ;ot•xÿy™ “ω÷ƒr'Î/ ÇÊÍÈ ¥ot•£gsÜ•B 7ptãqèùó•£D ÇÊÌÈ
)šc%x. Ì•ôfxÿø9$# tb#uäö•è% ¨bÎ ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻓِﻲ ﺍﻟﹾﺄﹶﺻﻞِ ﻣﺼﺪﺭ ﻛﹶﺎﻟﹾﻘِﺮﺍﺀَﺓِ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
.(4) { ÇÐÑÈ #YŠqåkô¶tB
ﻭﻳﺮﺍﺩ ﺑِﻪِ ﻫﻨﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻋﻠﹶﻤﺎ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻨﺰﻝِ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ،ﺍﻟﹾﻤﻜﹾﺘﻮﺏِ ﺑﻴﻦ ﺩﻓﱠﺘﻲِ
ﺍﻟﹾﻤﺼﺤﻒِ ،ﺍﻟﹾﻤﺘﻌﺒﺪِ ﺑِﺘِﻠﹶﺎﻭﺗِﻪِ ،ﺍﻟﹾﻤﺘﺤﺪﻯ ﺑِﺄﹶﻗﹾﺼﺮِ ﺳﻮﺭﺓٍ ﻣِﻨﻪ.
ﻭﻗﹶﻮﻟﹸﻪ (5) { Èd,ptø:$$Î/ š•Îi/¢‘ `ÏB Ĩ߉à)ø9$# ßyrâ‘ ¼çms9¨“tR ö@è% } :ﻳﺪﻝﱡ ﺃﹶﻥﱠ ﺍﺑﺘِﺪﺍﺀَ ﻧﺰﻭﻟِﻪِ ﻣِﻦ ﻋِﻨﺪِ
ﺍﻟﻠﱠﻪِ Uﻭﺃﹶﻥﱠ ﺭﻭﺡ ﺍﻟﹾﻘﹸﺪﺱِ ﺟِﺒﺮِﻳﻞﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺗﻠﹶﻘﱠﺎﻩ ﻋﻦِ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﹾﻜﹶﻴﻔِﻴﺔِ ﺍﻟﱠﺘِﻲ ﻳﻌﻠﹶﻤﻬﺎ.
ﺭﺅﻳﺔﹶ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﻟِﻠﱠﻪِ Uﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻨﻔﺎﺓ
Å7ͬ!#u‘F{$# ’n?tã } ،(6) { ÇËÌÈ )×ot•Ïß$tR $pkÍh5u‘ 4’n<Î ÇËËÈ îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãr )ﻭﻗﹶﻮﻟﹸﻪ} :
;$¨B Mçlm ( { ) ،(8ﻭﻗﹶﻮﻟﹸﻪ} : * ×oyŠ$tƒÎ—ur 4Óo_ó¡çtø:$# (#qãZ|¡ômr& tûïÏ%©#Ïj9 } ،(7) { ÇËÌÈ tbrã•ÝàZtƒ
) (1ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ﺁﻳﺔ .78 ، 77
) (2ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﺁﻳﺔ .22 ، 21
) (3ﺳﻮﺭﺓ ﻋﺒﺲ ﺍﻵﻳﺎﺕ .16 : 13
) (4ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ.78 :
) (5ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ.102 :
) (6ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺔ .23 ، 22
) (7ﺳﻮﺭﺓ ﺍﳌﻄﻔﻔﲔ ﺁﻳﺔ.23 :
) (8ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ.26 :
89
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
،(1) { ÇÌÎÈﻭﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻛﹶﺜِﲑ ،ﻣﻦ ﺗﺪﺑﺮ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ „Ó‰ƒÌ“tB $oY÷ƒt$s!ur $pkŽÏù tbrâä!$t±o
ﻃﹶﺎﻟِﺒﺎ ﻟِﻠﹾﻬﺪﻯ ﻣِﻨﻪ ﺗﺒﻴﻦ ﻟﹶﻪ ﻃﹶﺮِﻳﻖ ﺍﻟﹾﺤﻖ.(
ﻗﹶﻮﻟﹸﻪ ..(2) { ÇËËÈ îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãr } :ﺇﱁ؛ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺗﺜﹾﺒِﺖ ﺭ ﺅﻳﺔﹶ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻟِﻠﱠﻪِ
Uﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ.
ﻭﻗﹶﺪ ﻧﻔﹶﺎﻫﺎ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ؛ ﺑِﻨﺎﺀً ﻋﻠﹶﻰ ﻧﻔﹾﻴِﻬِﻢ ﺍﻟﹾﺠِﻬﺔﹶ ﻋﻦِ ﺍﻟﻠﱠﻪِ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﺮﺋِﻲ ﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻲ
ﺟِﻬﺔٍ ﻣِﻦ ﺍﻟﺮﺍﺋِﻲ ،ﻭﻣﺎ ﺩﺍﻣﺖِ ﺍﻟﹾﺠِﻬﺔﹸ ﻣﺴﺘﺤِﻴﻠﹶﺔﹰ ،ﻭﻫِﻲ ﺷﺮﻁﹲ ﻓِﻲ ﺍﻟﺮ ﺅﻳﺔِ؛ ﻓﹶﺎﻟﺮ ﺅﻳﺔﹸ ﻛﹶﺬﹶﻟِﻚ
ﻣﺴﺘﺤِﻴﻠﹶﺔﹲ.
ﻭﺍﺣﺘﺠﻮﺍ ﻣِﻦ ﺍﻟﻨﻘﹾﻞِ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ ،(3) { ã•»|Áö/F{$# çmà2Í‘ô‰è? žw } :ﻭﻗﹶﻮﻟﹸﻪ ﻟِﻤﻮﺳﻰ ﻋﻠﹶﻴﻪِ
t$öq|¡sù ¼çmtR$x6tB §•s)tGó™$# ÈbÎ*sù È@t6yfø9$# ’n<Î) ö•ÝàR$# Ç`Å3»s9ur ÓÍ_1t•s? `s9 ﺍﻟﺴﻠﹶﺎﻡ ﺣِﲔ ﺳﺄﹶﻟﹶﻪ ﺍﻟﺮ ﺅﻳﺔﹶ} :
?.(4) { 4 ÓÍ_1t•s
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓﹸ؛ ﻓﹶﻬﻢ ﻣﻊ ﻧﻔﹾﻴِﻬِﻢ ﺍﻟﹾﺠِﻬﺔﹶ ﻛﹶﺎﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﺍﻟﺮﺅﻳﺔﹶ ،ﻭﻟِﺬﹶﻟِﻚ ﺣﺎﺭﻭﺍ ﻓِﻲ
ﺗﻔﹾﺴِﲑِ ﺗِﻠﹾﻚ ﺍﻟﺮ ﺅﻳﺔِ ،ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻝﹶ :ﻳﺮﻭﻧﻪ ﻣِﻦ ﺟﻤِﻴﻊِ ﺍﻟﹾﺠِﻬﺎﺕِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﺟﻌﻠﹶﻬﺎ ﺭﺅﻳﺔﹰ
ﺑِﺎﻟﹾﺒﺼِﲑﺓِ ﻟﹶﺎ ﺑِﺎﻟﹾﺒﺼﺮِ ،ﻭﻗﹶﺎﻝﹶ :ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﺯِﻳﺎﺩﺓﹸ ﺍﻟِﺎﻧﻜِﺸﺎﻑِ ﻭﺍﻟﺘﺠﻠﱢﻲ ﺣﺘﻰ ﻛﹶﺄﹶﻧﻬﺎ ﺭ ﺅﻳﺔﹸ ﻋﻴﻦٍ.
ﻭﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕ ﺍﻟﱠﺘِﻲ ﺃﹶﻭﺭﺩﻫﺎ ﺍﻟﹾﻤﺆﻟﱢﻒ ﺣﺠﺔﹲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻓِﻲ ﻧﻔﹾﻴِﻬِﻢ ﺍﻟﺮﺅﻳﺔﹶ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺂﻳﺔﹶ
ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻋﺪﻱ ﺍﻟﻨﻈﹶﺮ ﻓِﻴﻬﺎ ﺑِـ )ﺇِﻟﹶﻰ( ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﺈِﺑﺼﺎﺭِ؛ ﻳﻘﹶﺎﻝﹸ :ﻧﻈﹶﺮﺕ ﺇِﻟﹶﻴﻪِ ﻭﺃﹶﺑﺼﺮﺗﻪ
ﺑِﻤﻌﻨﻰ ،ﻭﻣﺘﻌﻠﱢﻖ ﺍﻟﻨﻈﹶﺮِ ﻫﻮ ﺍﻟﺮﺏ ﺟﻞﱠ ﺷﺄﹾﻧﻪ.
ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺘﻜﹶﻠﱠﻔﹸﻪ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻣِﻦ ﺟﻌﻠِﻬِﻢ) ﻧﺎﻇِﺮﺓﹲ( ﺑِﻤﻌﻨﻰ ﻣﻨﺘﻈِﺮﺓٍ ،ﻭ) ﺇِﻟﹶﻰ( ﺑِﻤﻌﻨﻰ ﺍﻟﻨﻌﻤﺔِ،
ﻭﺍﻟﺘﻘﹾﺪِﻳﺮ :ﹶﺛﻮﺍﺏ ﺭﺑﻬﺎ ﻣﻨﺘﻈِﺮﺓﹲ؛ ﻓﹶﻬﻮ ﺗﺄﹾﻭِﻳﻞﹲ ﻣﻀﺤِﻚ.
) (1ﺳﻮﺭﺓ ﻕ ﺁﻳﺔ.35 :
) (2ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺔ.22 :
) (3ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.103 :
) (4ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.143 :
90
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ؛ ﻓﹶﺘﻔِﻴﺪ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻫﻢ ﻋﻠﹶﻰ ﺃﹶﺭﺍِﺋﻜِﻬِﻢ ﻳﻌﻨِﻲ ﺃﹶﺳِﺮﺗﻬﻢ ،ﺟﻤﻊ ﺃﹶﺭِﻳﻜﹶﺔٍ
ﻳﻨﻈﹸﺮﻭﻥﹶ ﺇِﻟﹶﻰ ﺭﺑﻬِﻢ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺘﺎﻥِ ﺍﻟﹾﺄﹶﺧِ ﲑﺗﺎﻥِ؛ ﻓﹶﻘﹶﺪ ﺻﺢ ﻋﻦِ ﺍﻟﻨﺒِﻲ r ﺗﻔﹾﺴِﲑ ﺍﻟﺰﻳﺎﺩﺓِ ﺑِﺎﻟﻨﻈﹶﺮِ ﺇِﻟﹶﻰ ﻭﺟﻪِ ﺍﻟﻠﱠﻪِ ﻋﺰ
ﻭﺟﻞﱠ.
7‹Í´tBöqtƒ öNÍkÍh5§‘ `tã öNåk¨XÎ) Hxx. ﺸﻬﺪ ﻟِﺬﹶﻟِﻚ ﺃﹶﻳﻀﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺣﻖ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ} :
ﻭﻳ
،(1) { ÇÊÎÈ tbqç/qàfóspR°Qﻓﹶﺪﻝﱠ ﺣﺠﺐ ﻫ ﺆﻟﹶﺎﺀِ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺃﹶﻭﻟِﻴﺎﺀَﻩ ﻳﺮﻭﻧﻪ.
ﻭﺃﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﺮ ﺅﻳﺔِ ﻣﺘﻮﺍﺗِﺮﺓﹲ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻋِﻨﺪ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺎﻟﹾﺤﺪِﻳﺚِ ،ﻟﹶﺎ ﻳﻨﻜِﺮﻫﺎ ﺇِﻟﱠﺎ ﻣﻠﹾﺤِﺪ
ﺯِﻧﺪِﻳﻖ.
ﻭﺃﹶﻣﺎ ﻣﺎ ﺍﺣﺘﺞ ﺑِﻪِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ(2) { ã•»|Áö/F{$# çmà2Í‘ô‰è? žw } :؛ ﻓﹶﻠﹶﺎ ﺣﺠﺔﹶ
ﻟﹶﻬﻢ ﻓِﻴﻪِ؛ ﻟِﺄﹶﻥﱠ ﻧﻔﹾﻲ ﺍﻟﹾِﺈﺩﺭﺍﻙِ ﻟﹶﺎ ﻳﺴﺘﻠﹾﺰِﻡ ﻧﻔﹾﻲ ﺍﻟﺮ ﺅﻳﺔِ ،ﻓﹶﺎﻟﹾﻤﺮﺍﺩ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺑﺼﺎﺭ ﺗﺮﺍﻩ ،ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﺗﺤِﻴﻂﹸ
ﺑِﻪِ ﺭ ﺅﻳﺔﹲ؛ ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﹾﻌﻘﹸﻮﻝﹶ ﺗﻌﻠﹶﻤﻪ ﻭﻟﹶﻜِﻦ ﻟﹶﺎ ﺗﺤِﻴﻂﹸ ﺑِﻪِ ﻋِﻠﹾﻤﺎ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾِﺈﺩﺭﺍﻙ ﻫﻮ ﺍﻟﺮﺅﻳﺔﹸ ﻋﻠﹶﻰ ﺟِﻬﺔِ
ﺍﻟﹾﺈِﺣﺎ ﹶﻃﺔِ ،ﻓﹶﻬﻮ ﺭ ﺅﻳﺔﹲ ﺧﺎﺻﺔﹲ ،ﻭﻧﻔﹾﻲ ﺍﻟﹾﺨﺎﺹ ﻟﹶﺎ ﻳﺴﺘﻠﹾﺰِﻡ ﻧﻔﹾﻲ ﻣﻄﹾﻠﹶﻖِ ﺍﻟﺮﺅﻳﺔِ.
`s9 ﻭﻛﹶﺬﹶﻟِﻚ ﺍﺳﺘِﺪﻟﹶﺎﻟﹸﻬﻢ ﻋﻠﹶﻰ ﻧﻔﹾﻲِ ﺍﻟﺮﺅﻳﺔِ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ ﻟِﻤﻮﺳﻰ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ} :
? (3) { ÓÍ_1t•sﻟﹶﺎ ﻳﺼﻠﹸﺢ ﺩﻟِﻴﻠﹰﺎ ،ﺑﻞِ ﺍﻟﹾﺂﻳﺔﹸ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﺮﺅﻳﺔِ ﻣِﻦ ﻭﺟﻮﻩٍ ﻛﹶﺜِﲑﺓٍ؛ ﻣِﻨﻬﺎ:
- 1ﻭﻗﹸﻮﻉ ﺍﻟﺴﺆﺍﻝِ ﻣِﻦ ﻣﻮﺳﻰ ،ﻭﻫﻮ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﻭﻛﹶﻠِﻴﻤﻪ ،ﻭﻫﻮ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﺎ ﻳﺴﺘﺤِﻴﻞﹸ ﻓِﻲ
ﺣﻖ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻓﹶﻠﹶﻮ ﻛﹶﺎﻧﺖِ ﺍﻟﺮ ﺅﻳﺔﹸ ﻣﻤﺘﻨِﻌﺔﹰ ﻟﹶﻤﺎ ﻃﹶﻠﹶﺒﻬﺎ.
- 2ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ U ﻋﻠﱠﻖ ﺍﻟﺮ ﺅﻳﺔﹶ ﻋﻠﹶﻰ ﺍﺳﺘِﻘﹾﺮﺍﺭِ ﺍﻟﹾﺠﺒﻞِ ﺣﺎﻝﹶ ﺍﻟﺘﺠﻠﱢﻲ ﻭﻫﻮ ﻣﻤﻜِﻦ ،ﻭﺍﻟﹾﻤﻌﻠﱠﻖ
ﻋﻠﹶﻰ ﺍﻟﹾﻤﻤﻜِﻦِ ﻣﻤﻜِﻦ.
) (1ﺳﻮﺭﺓ ﺍﳌﻄﻔﻔﲔ ﺁﻳﺔ.15 :
) (2ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.103 :
) (3ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.143 :
91
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
- 3ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﺠﻠﱠﻰ ﻟِﻠﹾﺠﺒﻞِ ﺑِﺎﻟﹾﻔِﻌﻞِ ،ﻭﻫﻮ ﺟﻤﺎﺩ ،ﻓﹶﻠﹶﺎ ﻳﻤﺘﻨِﻊ ﺇِﺫﹰﺍ ﺃﹶﻥﹾ ﻳﺘﺠﻠﱠﻰ ﻟِﺄﹶﻫﻞِ ﻣﺤﺒﺘِﻪِ
ﻭﺃﹶﺻﻔِﻴﺎﺋِﻪِ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻬﻢ :ﺇِﻥﱠ )ﻟﹶﻦ ،(ﻟِﺘﺄﹾﺑِﻴﺪِ ﺍﻟﻨﻔﹾﻲِ ،ﻭﺇِﻧﻬﺎ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﻋﺪﻡِ ﻭﻗﹸﻮﻉِ ﺍﻟﺮﺅﻳﺔِ ﺃﹶﺻﻠﹰﺎ ﻓﹶﻬﻮ
ﻛﹶﺬِﺏ ﻋﻠﹶﻰ ﺍﻟﻠﱡﻐﺔِ ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﺣِﻜﹶﺎﻳﺔﹰ ﻋﻦِ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ،(1) { #J‰t/r& çnöq¨YyJtGtƒ `s9ur } :ﹸﺛﻢ ﻗﹶﺎﻝﹶ:
‘ ،(2) { ( y7•/uﻓﹶﺄﹶﺧﺒﺮ ﻋﻦ ﻋﺪﻡِ ﺗﻤﻨﻴﻬِﻢ ﻟِﻠﹾﻤﻮﺕِ ﺑِـ )ﻟﹶﻦ،( $uZøŠn=tã ÇÙø)u‹Ï9 à7Î=»yJ»tƒ (#÷ryŠ$tRur }
ﹸﺛﻢ ﺃﹶﺧﺒﺮ ﻋﻦ ﺗﻤﻨﻴﻬِﻢ ﻟﹶﻪ ﻭﻫﻢ ﻓِﻲ ﺍﻟﻨﺎﺭِ.
ﻭﺇِﺫﹰﺍ؛ ﻓﹶﻤﻌﻨﻰ ﻗﹶﻮﻟِﻪِ) :ﻟﹶﻦ ﺗﺮﺍﻧِﻲ( :ﻟﹶﻦ ﺗﺴﺘﻄِﻴﻊ ﺭ ﺅﻳﺘِﻲ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ؛ ﻟِﻀﻌﻒِ ﻗﹸﻮﻯ ﺍﻟﹾﺒﺸﺮِ ﻓِﻴﻬﺎ
ﻋﻦ ﺭ ﺅﻳﺘِﻪِ ﺳﺒﺤﺎﻧﻪ ،ﻭﻟﹶﻮ ﻛﹶﺎﻧﺖِ ﺍﻟﺮ ﺅﻳﺔﹸ ﻣﻤﺘﻨِﻌﺔﹰ ﻟِﺬﹶﺍﺗِﻬﺎ؛ ﻟﹶﻘﹶﺎﻝﹶ :ﺇِﻧﻲ ﻟﹶﺎ ﺃﹸﺭﻯ ،ﺃﹶﻭ ﻟﹶﺎ ﻳﺠﻮﺯ
ﺭ ﺅﻳﺘِﻲ ،ﺃﹶﻭ ﻟﹶﺴﺖ ﺑِﻤﺮﺋِﻲ ..ﻭﻧﺤﻮ ﺫﹶﻟِﻚ ،ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ.
ﻣﺒﺎﺣﺚ ﻋﺎﻣﺔ ﺣﻮﻝ ﺁﻳﺎﺕ ﺍﻟﺼﻔﺎﺕ
ﺇِﻥﱠ ﺍﻟﻨﺎﻇِﺮ ﻓِﻲ ﺁﻳﺎﺕِ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﱠﺘِﻲ ﺳﺎﻗﹶﻬﺎ ﺍﻟﹾﻤﺆﻟﱢﻒ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻳﺴﺘﻄِﻴﻊ ﺃﹶﻥﹾ ﻳﺴﺘﻨﺒِﻂﹶ ﻣِﻨﻬﺎ
ﻗﹶﻮﺍﻋِﺪ ﻭﺃﹸﺻﻮﻟﹰﺎ ﻫﺎﻣﺔﹰ ﻳﺠِﺐ ﺍﻟﺮﺟﻮﻉ ﺇِﻟﹶﻴﻬﺎ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏِ:
ﺍﻟﹾﺄﹶﺻﻞﹸ ﺍﻟﹾﺄﹶﻭﻝﹸ :ﺍﺗﻔﹶﻖ ﺍﻟﺴﻠﹶﻒ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺠﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ ،ﻭﻣﺎ ﺩﻟﱠﺖ
ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻭﻣﺎ ﻳﻨﺸﺄﹸ ﻋﻨﻬﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ.
ﻣِﺜﹶﺎﻝﹸ ﺫﹶﻟِﻚ ﺍﻟﹾﻘﹸﺪﺭﺓﹸ ﻣﺜﹶﻠﹰﺎ ،ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻜﹶﻤﺎﻝِ
ﻗﹸﺪﺭﺗِﻪِ ،ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻥﱠ ﻗﹸﺪﺭﺗﻪ ﻧﺸﺄﹶﺕ ﻋﻨﻬﺎ ﺟﻤِﻴﻊ ﺍﻟﹾﻜﹶﺎﺋِﻨﺎﺕِ ..ﻭﻫﻜﹶﺬﹶﺍ ﺑﻘِﻴﺔﹸ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ
ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﻨﻤﻂِ.
ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ؛ ﻓﹶﻤﺎ ﻭﺭﺩ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﱠﺘِﻲ ﺳﺎﻗﹶﻬﺎ ﺍﻟﹾﻤﺼﻨﻒ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ؛ ﻓﹶﺈِﻧﻬﺎ
ﺩﺍﺧِﻠﹶﺔﹲ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟِﺎﺳﻢِ ،ﻭﻣﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﺫِﻛﹾﺮِ ﺍﻟﺼﻔﹶﺎﺕِ؛ ﻣِﺜﹾﻞِ :ﻋِﺰﺓِ ﺍﻟﻠﱠﻪِ ،ﻭﻗﹸﺪﺭﺗِﻪِ ،ﻭﻋِﻠﹾﻤِﻪِ،
ﻭﺣِﻜﹾﻤﺘِﻪِ ،ﻭﺇِﺭﺍﺩﺗِﻪِ ،ﻭﻣﺸِﻴﹶﺌﺘِﻪِ ،ﻓﹶِﺈﻧﻬﺎ ﺩﺍﺧِﻠﹶﺔﹲ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﺼﻔﹶﺎﺕِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.95 :
) (2ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺁﻳﺔ.77 :
92
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻣﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﺫِﻛﹾﺮِ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻤﻄﹶﻠﹶﻘﹶﺔِ ﻭﺍﻟﹾﻤﻘﹶﻴﺪﺓِ ،ﻣِﺜﹾﻞِ :ﻳﻌﻠﹶﻢ ﻛﹶﺬﹶﺍ ،ﻭﻳﺤﻜﹸﻢ ﻣﺎ ﻳﺮِﻳﺪ ،ﻭﻳﺮﻯ،
ﻭﻳﺴﻤﻊ ،ﻭﻳﻨﺎﺩِﻱ ،ﻭﻳﻨﺎﺟِﻲ ،ﻭﻛﹶﻠﱠﻢ ،ﻭﻳﻜﹶﻠﱢﻢ؛ ﻓﹶِﺈﻧﻬﺎ ﺩﺍﺧِﻠﹶﺔﹲ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﺄﹶﻓﹾﻌﺎﻝِ.
ﺍﻟﹾﺄﹶﺻﻞﹸ ﺍﻟﺜﱠﺎﻧِﻲ :ﺩﻟﱠﺖ ﻫﺬِﻩِ ﺍﻟﻨﺼﻮﺹ ﺍﻟﹾﻘﹸﺮﺁﻧِﻴﺔﹸ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﺒﺎﺭِﻱ ﻗِﺴﻤﺎﻥِ:
- 1ﺻِﻔﹶﺎﺕ ﺫﹶﺍﺗِﻴﺔﹲ ﻟﹶﺎ ﺗﻨﻔﹶﻚ ﻋﻨﻬﺎ ﺍﻟﺬﱠﺍﺕ ،ﺑﻞﹾ ﻫِﻲ ﻟﹶﺎﺯِﻣﺔﹲ ﻟﹶﻬﺎ ﺃﹶﺯﻟﹰﺎ ﻭﺃﹶﺑﺪﺍ ،ﻭﻟﹶﺎ ﺗﺘﻌﻠﱠﻖ ﺑِﻬﺎ
ﻣﺸِﻴﹶﺌﺘﻪ ﺗﻌﺎﻟﹶﻰ ﻭﻗﹸﺪﺭﺗﻪ ،ﻭﺫﹶﻟِﻚ ﻛﹶﺼِﻔﹶﺎﺕِ :ﺍﻟﹾﺤﻴﺎﺓِ ،ﻭﺍﻟﹾﻌِﻠﹾﻢِ ،ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ،ﻭﺍﻟﹾﻘﹸﻮﺓِ ،ﻭﺍﻟﹾﻌِﺰﺓِ،
ﻭﺍﻟﹾﻤﻠﹾﻚِ ،ﻭﺍﻟﹾﻌ ﹶﻈﻤﺔِ ،ﻭﺍﻟﹾﻜِﺒﺮِﻳﺎﺀِ ،ﻭﺍﻟﹾﻤﺠﺪِ ،ﻭﺍﻟﹾﺠﻠﹶﺎﻝِ ..ﺇﱁ.
- 2ﺻِﻔﹶﺎﺕ ﻓِﻌﻠِﻴﺔﹲ ﺗﺘﻌﻠﱠﻖ ﺑِﻬﺎ ﻣﺸِﻴﹶﺌﺘﻪ ﻭﻗﹸﺪﺭﺗﻪ ﻛﹸﻞﱠ ﻭﻗﹾﺖٍ ﻭﺁﻥٍ ،ﻭﺗﺤﺪﺙﹸ ﺑِﻤﺸِﻴﺌﹶﺘِﻪِ ﻭﻗﹸﺪﺭﺗِﻪِ
ﺁﺣﺎﺩ ﺗِﻠﹾﻚ ﺍﻟﺼﻔﹶﺎﺕِ ﻣِﻦ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻫﻮ ﻟﹶﻢ ﻳﺰﻝﹾ ﻣﻮﺻﻮﻓﹰﺎ ﺑِﻬﺎ ،ﺑِﻤﻌﻨﻰ ﺃﹶﻥﱠ ﻧﻮﻋﻬﺎ ﻗﹶﺪِﱘ،
ﻭﺃﹶﻓﹾﺮﺍﺩﻫﺎ ﺣﺎﺩِﹶﺛﺔﹲ ،ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻟﹶﻢ ﻳﺰﻝﹾ ﻓﹶﻌﺎﻟﹰﺎ ﻟِﻤﺎ ﻳﺮِﻳﺪ ،ﻭﻟﹶﻢ ﻳﺰﻝﹾ ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ ﻳﻘﹸﻮﻝﹸ ﻭﻳﺘﻜﹶﻠﱠﻢ
ﻭﻳﺨﻠﹸﻖ ﻭﻳﺪﺑﺮ ﺍﻟﹾﺄﹸﻣﻮﺭ ،ﻭﺃﹶﻓﹾﻌﺎﻟﹸﻪ ﺗﻘﹶﻊ ﺷﻴﺌﹰﺎ ﻓﹶﺸﻴﺌﹰﺎ ،ﺗﺒﻌﺎ ﻟِﺤِﻜﹾﻤﺘِﻪِ ﻭﺇِﺭﺍﺩﺗِﻪِ.
ﻓﹶﻌﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻦِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻜﹸﻞﱢ ﻣﺎ ﻧﺴﺒﻪ ﺍﻟﻠﱠﻪ ﻟِﻨﻔﹾﺴِﻪِ ﻣِﻦ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺔِ ﺑِﺬﹶﺍﺗِﻪِ؛ ﻛﹶﺎﻟِﺎﺳﺘِﻮﺍﺀِ
ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ،ﻭﺍﻟﹾﻤﺠِﻲﺀِ ،ﻭﺍﻟﹾِﺈﺗﻴﺎﻥِ ،ﻭﺍﻟﻨﺰﻭﻝِ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻀﺤِﻚِ ،ﻭﺍﻟﺮﺿﻰ،
ﻭﺍﻟﹾﻐﻀﺐِ ،ﻭﺍﻟﹾﻜﹶﺮﺍﻫِﻴﺔِ ،ﻭﺍﻟﹾﻤﺤﺒﺔِ ﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺔِ ﺑِﺨﻠﹾﻘِﻪِ؛ ﻛﹶﺎﻟﹾﺨﻠﹾﻖِ ،ﻭﺍﻟﺮﺯﻕِ ،ﻭﺍﻟﹾﺈِﺣﻴﺎﺀِ ،ﻭﺍﻟﹾﺈِﻣﺎﺗﺔِ،
ﻭﺃﹶﻧﻮﺍﻉِ ﺍﻟﺘﺪﺑِﲑِ ﺍﻟﹾﻤﺨﺘﻠِﻔﹶﺔِ.
ﺍﻟﹾﺄﹶﺻﻞﹸ ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺇِﹾﺛﺒﺎﺕ ﺗﻔﹶﺮﺩِ ﺍﻟﺮﺏ ﺟﻞﱠ ﺷﺄﹾﻧﻪ ﺑِﻜﹸﻞﱢ ﺻِﻔﹶﺔِ ﻛﹶﻤﺎﻝٍ ،ﻭﺃﹶﻧﻪ ﻟﹶﻴﺲ ﻟﹶﻪ ﺷﺮِﻳﻚ ﺃﹶﻭ
ﻣﺜِﻴﻞﹲ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻨﻬﺎ.
ﻭﻣﺎ ﻭﺭﺩ ﻓِﻲ ﺍﻟﹾﺂﻳﺎﺕِ ﺍﻟﺴﺎﺑِﻘﹶﺔِ ﻣِﻦ ﺇِﹾﺛﺒﺎﺕِ ﺍﻟﹾﻤﺜﹶﻞِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﻟﹶﻪ ﻭﺣﺪﻩ ،ﻭﻧﻔﹾﻲِ ﺍﻟﻨﺪ ﻭﺍﻟﹾﻤِﺜﹾﻞِ
ﻭﺍﻟﹾﻜﹸﻒﺀِ ﻭﺍﻟﺴﻤِﻲ ﻭﺍﻟﺸﺮِﻳﻚِ ﻋﻨﻪ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ؛ ﻛﹶﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﻨﺰﻩ ﻋﻦ ﻛﹸﻞﱢ ﻧﻘﹾﺺٍ
ﻭﻋﻴﺐٍ ﻭﺁﻓﹶﺔٍ.
ﺍﻟﹾﺄﹶﺻﻞﹸ ﺍﻟﺮﺍﺑِﻊ :ﺇِﹾﺛﺒﺎﺕ ﺟﻤِﻴﻊِ ﻣﺎ ﻭﺭﺩ ﺑِﻪِ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹸ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻟﹶﺎ ﻓﹶﺮﻕ ﺑﻴﻦ ﺍﻟﺬﱠﺍﺗِﻴﺔِ
ﻣِﻨﻬﺎ؛ ﻛﹶﺎﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ﻭﺍﻟﹾِﺈﺭﺍﺩﺓِ ﻭﺍﻟﹾﺤﻴﺎﺓِ ﻭﺍﻟﺴﻤﻊِ ﻭﺍﻟﹾﺒﺼﺮِ ﻭﻧﺤﻮِﻫﺎ ،ﻭﺍﻟﹾﻔِﻌﻠِﻴﺔِ؛ ﻛﹶﺎﻟﺮﺿﺎ
ﻭﺍﻟﹾﻤﺤﺒﺔِ ﻭﺍﻟﹾﻐﻀﺐِ ﻭﺍﻟﹾﻜﹶﺮﺍﻫﺔِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﻟﹶﺎ ﻓﹶﺮﻕ ﺑﻴﻦ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻮﺟﻪِ ﻭﺍﻟﹾﻴﺪﻳﻦِ ﻭﻧﺤﻮِﻫِﻤﺎ ،ﻭﺑﻴﻦ
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟِﺎﺳﺘِﻮﺍﺀِ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ﻭﺍﻟﻨﺰﻭﻝِ ،ﻓﹶﻜﹸﻠﱡﻬﺎ ﻣِﻤﺎ ﺍﺗﻔﹶﻖ ﺍﻟﺴﻠﹶﻒ ﻋﻠﹶﻰ ﺇِﺛﹾﺒﺎﺗِﻪِ ﺑِﻠﹶﺎ ﺗﺄﹾﻭِﻳﻞٍ ﻭﻟﹶﺎ ﺗﻌﻄِﻴﻞٍ،
ﺸﺒِﻴﻪٍ ﻭﺗﻤﺜِﻴﻞٍ.
ﻭﺑِﻠﹶﺎ ﺗ
ﻭﺍﻟﹾﻤﺨﺎﻟِﻒ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﺻﻞِ ﻓﹶﺮِﻳﻘﹶﺎﻥِ:
- 1ﺍﻟﹾﺠﻬﻤِﻴﺔﹸ :ﻳﻨﻔﹸﻮﻥﹶ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﻭﺍﻟﺼﻔﹶﺎﺕِ ﺟﻤِﻴﻌﺎ.
- 2ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ :ﻓﹶِﺈﻧﻬﻢ ﻳﻨﻔﹸﻮﻥﹶ ﺟﻤِﻴﻊ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻭﻳﺜﹾﺒِﺘﻮﻥﹶ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﻭﺍﻟﹾﺄﹶﺣﻜﹶﺎﻡ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ:
ﻋﻠِﻴﻢ ﺑِﻠﹶﺎ ﻋِﻠﹾﻢٍ ،ﻭﻗﹶﺪِﻳﺮ ﺑِﻠﹶﺎ ﻗﹸﺪﺭﺓٍ ،ﻭﺣﻲ ﺑِﻠﹶﺎ ﺣﻴﺎﺓٍ ..ﺇﱁ.
ﻭﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟﹾﻔﹶﺴﺎﺩِ؛ ﻓﹶﺈِﻥﱠ ﺇِﹾﺛﺒﺎﺕ ﻣﻮﺻﻮﻑٍ ﺑِﻠﹶﺎ ﺻِﻔﹶﺔٍ ،ﻭﺇِﺛﹾﺒﺎﺕ ﻣﺎ ﻟِﻠﺼﻔﹶﺔِ ﻟِﻠﺬﱠﺍﺕِ
ﺍﻟﹾﻤﺠﺮﺩﺓِ ﻣﺤﺎﻝﹲ ﻓِﻲ ﺍﻟﹾﻌﻘﹾﻞِ؛ ﻛﹶﻤﺎ ﻫﻮ ﺑﺎﻃِﻞﹲ ﻓِﻲ ﺍﻟﺸﺮﻉِ.
ﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﺷﻌﺮِﻳﺔﹸ ﻭﻣﻦ ﺗﺒِﻌﻬﻢ؛ ﻓﹶِﺈﻧﻬﻢ ﻳﻮﺍﻓِﻘﹸﻮﻥﹶ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺳﺒﻊِ ﺻِﻔﹶﺎﺕٍ ﻳﺴﻤﻮﻧﻬﺎ
ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﻭﻳﺪﻋﻮﻥﹶ ﹸﺛﺒﻮﺗﻬﺎ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ،ﻭﻫِﻲ :ﺍﻟﹾﺤﻴﺎﺓﹸ ،ﻭﺍﻟﹾﻌِﻠﹾﻢ ،ﻭﺍﻟﹾﻘﹸﺪﺭﺓﹸ ،ﻭﺍﻟﹾِﺈﺭﺍﺩﺓﹸ،
ﻭﺍﻟﺴﻤﻊ ،ﻭﺍﻟﹾﺒﺼﺮ ،ﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ.
ﻭﻟﹶﻜِﻨﻬﻢ ﻭﺍﻓﹶﻘﹸﻮﺍ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹶ ﻓِﻲ ﻧﻔﹾﻲِ ﻣﺎ ﻋﺪﺍ ﻫﺬِﻩِ ﺍﻟﺴﺒﻊ ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﹾﺨﺒﺮِﻳﺔِ ﺍﻟﱠﺘِﻲ ﺻﺢ ﺑِﻬﺎ
ﺍﻟﹾﺨﺒﺮ.
ﻭﺍﻟﹾﻜﹸﻞﱡ ﻣﺤﺠﻮﺟﻮﻥﹶ ﺑِﺎﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻭﺇِﺟﻤﺎﻉِ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﹾﻘﹸﺮﻭﻥِ ﺍﻟﹾﻤﻔﹶﻀﻠﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ
ﺍﻟﹾﻌﺎﻡ.
ﺍﻟﺴﻨﺔ ﺗﺆﻳﺪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺼﻔﺎﺕ
)ﻓﹶﺼﻞﹲ(
ﹸﺛﻢ ﻓِﻲ ﺳﻨﺔِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻓﹶﺎﻟﺴﻨﺔﹸ ﺗﻔﹶﺴﺮ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ،ﻭﺗﺒﻴﻨﻪ ،ﻭﺗﺪﻝﱡ ﻋﻠﹶﻴﻪِ ،ﻭﺗﻌﺒﺮ ﻋﻨﻪ ،ﻭﻣﺎ
ﻭﺻﻒ ﺍﻟﺮﺳﻮﻝﹸ ﺑِﻪِ ﺭﺑﻪ U ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﺼﺤﺎﺡِ ﺍﻟﱠﺘِﻲ ﺗﻠﹶﻘﱠﺎﻫﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﺑِﺎﻟﹾﻘﹶﺒﻮﻝِ؛
ﻭﺟﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻬﺎ ﻛﹶﺬﹶﻟِﻚ.
ﻗﹶﻮﻟﹸﻪ) :ﹸﺛﻢ ﻓِﻲ ﺳﻨﺔِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ( ﻋﻄﹾﻒ ﻋﻠﹶﻰ ﻗﹶﻮﻟِﻪِ ﻓِﻴﻤﺎ ﺗﻘﹶﺪﻡ) :ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﻓِﻲ ﻫﺬِﻩِ
ﺍﻟﹾﺠﻤﻠﹶﺔِ ﻣﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ ..ﺇﱁ(؛ ﻳﻌﻨِﻰ :ﻭﺩﺧﻞﹶ ﻓِﻴﻬﺎ ﻣﺎ ﻭﺻﻒ ﺑِﻪِ
ﺍﻟﺮﺳﻮﻝﹸ rﺭﺑﻪ ﻓِﻴﻤﺎ ﻭﺭﺩﺕ ﺑِﻪِ ﺍﻟﺴﻨﺔﹸ ﺍﻟﺼﺤِﻴﺤﺔﹸ.
94
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﺴﻨﺔﹸ ﻫِﻲ ﺍﻟﹾﺄﹶﺻﻞﹸ ﺍﻟﺜﱠﺎﻧِﻲ ﺍﻟﱠﺬِﻱ ﻳﺠِﺐ ﺍﻟﺮﺟﻮﻉ ﺇِﻟﹶﻴﻪِ ،ﻭﺍﻟﺘﻌﻮِﻳﻞﹸ ﻋﻠﹶﻴﻪِ ﺑﻌﺪ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻋﺰ
ﻭﺟﻞﱠ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(1) { spyJõ3Ïtø:$#ur |=»tGÅ3ø9$# š•ø‹n=tã ª!$# tAt“Rr&ur } :
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﺤِﻜﹾﻤﺔِ :ﺍﻟﺴﻨﺔﹸ.
ﻭﻗﹶﺎﻝﹶ.(2) { spyJõ3Ïtø:$#ur |=»tGÅ3ø9$# ÞOßgßJÏk=yèãƒur } :
«!$# ÏM»tƒ#uä ô`ÏB £`à6 Ï?qã‹ç/ ’Îû 4‘n=÷Fム$tB šcö•à2øŒ $#ur ﻭﻗﹶﺎﻝﹶ ﺁﻣِﺮﺍ ﻟِﻨِﺴﺎﺀِ ﻧﺒﻴﻪِ} :
.(3) { 4 ÏpyJò6Ïtø:$#ur
ﻭﻗﹶﺎﻝﹶ ﺳﺒﺤﺎﻧﻪ.(4) { 4 (#qßgtFR$$sù çm÷Ytã öNä39pktX $tBur çnrä‹ã‚sù ãAqß™§•9$# ãNä39s?#uä !$tBur } :
ﻭﻗﹶﺎﻝﹶ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻭﺳﻠﹶﺎﻣﻪ ﻋﻠﹶﻴﻪِ ﻭﺁﻟِﻪِ } :ﺃﹶﻟﹶﺎ ﺇِﻧﻲ ﺃﹸﻭﺗِﻴﺖ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻭﻣِﺜﹾﻠﹶﻪ ﻣﻌﻪ.(5) {
ﻭﺣﻜﹾﻢ ﺍﻟﺴﻨﺔِ ﺣﻜﹾﻢ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻓِﻲ ﺛﹸﺒﻮﺕِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﻴﻘِﲔِ ﻭﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِ ﻭﺍﻟﹾﻌﻤﻞِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﺴﻨﺔﹶ
ﺗﻮﺿِﻴﺢ ﻟِﻠﹾﻘﹸﺮﺁﻥِ ،ﻭﺑﻴﺎﻥﹲ ﻟِﻠﹾﻤﺮﺍﺩِ ﻣِﻨﻪ :ﺗﻔﹶﺼﻞﹸ ﻣﺠﻤﻠﹶﻪ ،ﻭﺗﻘﹶﻴﺪ ﻣﻄﹾﻠﹶﻘﹶﻪ ،ﻭﺗﺨﺼﺺ ﻋﻤﻮﻣﻪ؛ ﻛﹶﻤﺎ
ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(6) { öNÍköŽs9Î) tAÌh“çR $tB Ĩ$¨Z=Ï9 tûÎiüt7çFÏ9 t•ò2Ïe%!$# y7ø‹s9Î) !$uZø9t“Rr&ur } :
ﻭﺃﹶﻫﻞﹸ ﺍﻟﹾﺒِﺪﻉِ ﻭﺍﻟﹾﺄﹶﻫﻮﺍﺀِ ﺑِِﺈﺯﺍﺀِ ﺍﻟﺴﻨﺔِ ﺍﻟﺼﺤِﻴﺤﺔِ ﻓﹶﺮِﻳﻘﹶﺎﻥِ:
- 1ﻓﹶﺮِﻳﻖ ﻟﹶﺎ ﻳﺘﻮﺭﻉ ﻋﻦ ﺭﺩﻫﺎ ﻭﺇِﻧﻜﹶﺎﺭِﻫﺎ ﺇِﺫﹶﺍ ﻭﺭﺩﺕ ﺑِﻤﺎ ﻳﺨﺎﻟِﻒ ﻣﺬﹾﻫﺒﻪ؛ ﺑِﺪﻋﻮﻯ ﺃﹶﻧﻬﺎ
ﺃﹶﺣﺎﺩِﻳﺚﹸ ﺁﺣﺎﺩٍ ﻟﹶﺎ ﺗﻔِﻴﺪ ﺇِﻟﱠﺎ ﺍﻟ ﱠﻈﻦ ،ﻭﺍﻟﹾﻮﺍﺟِﺐ ﻓِﻲ ﺑﺎﺏِ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِ ﺍﻟﹾﻴﻘِﲔ ،ﻭﻫﺆﻟﹶﺎﺀِ ﻫﻢ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ
ﻭﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔﹸ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.113 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.129 :
) (3ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ.34 :
) (4ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﺁﻳﺔ.7 :
) (5ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (4604ﺃﲪﺪ ).(131/4
) (6ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ.44 :
95
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
- 2ﻭﻓﹶﺮِﻳﻖ ﻳﺜﹾﺒِﺘﻬﺎ ﻭﻳﻌﺘﻘِﺪ ﺑِﺼِﺤﺔِ ﺍﻟﻨﻘﹾﻞِ ،ﻭﻟﹶﻜِﻨﻪ ﻳﺸﺘﻐِﻞﹸ ﺑِﺘﺄﹾﻭِﻳﻠِﻬﺎ؛ ﻛﹶﻤﺎ ﻳﺸﺘﻐِﻞﹸ ﺑِﺘﺄﹾﻭِﻳﻞِ
ﺁﻳﺎﺕِ ﺍﻟﹾﻜِﺘﺎﺏِ ،ﺣﺘﻰ ﻳﺨﺮِﺟﻬﺎ ﻋﻦ ﻣﻌﺎﻧِﻴﻬﺎ ﺍﻟﻈﱠﺎﻫِﺮﺓِ ﺇِﻟﹶﻰ ﻣﺎ ﻳﺮِﻳﺪﻩ ﻣِﻦ ﻣﻌﺎﻥٍ ﺑِﺎﻟﹾﺈِﻟﹾﺤﺎﺩِ
ﻭﺍﻟﺘﺤﺮِﻳﻒِ ،ﻭﻫ ﺆﻟﹶﺎﺀِ ﻫﻢ ﻣﺘﺄﹶﺧﺮﻭ ﺍﻟﹾﺄﹶﺷﻌﺮِﻳﺔِ ،ﻭﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﺗﻮﺳﻌﺎ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺎﺏِ ﺍﻟﹾ ﻐﺰﺍﻟِﻲ،
ﻭﺍﻟﺮﺍﺯِﻱ.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻣﺎ ﻭﺻﻒ ﺍﻟﺮﺳﻮﻝﹸ ﺑِﻪِ (..ﺇﱁ؛ ﻳﻌﻨِﻲ :ﺃﹶﻧﻪ ﻛﹶﻤﺎ ﻭﺟﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻜﹸﻞﱢ ﻣﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ
ﺑِﻪِ ﻧﻔﹾﺴﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ﻣِﻦ ﻏﹶﻴﺮِ ﺗﺤﺮِﻳﻒٍ ﻭﻟﹶﺎ ﺗﻌﻄِﻴﻞٍ ﻭﻟﹶﺎ ﺗﻜﹾﻴِﻴﻒٍ ﻭﻟﹶﺎ ﺗﻤﺜِﻴﻞٍ؛ ﻛﹶﺬﹶﻟِﻚ ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ
ﺑِﻜﹸﻞﱢ ﻣﺎ ﻭﺻﻔﹶﻪ ﺑِﻪِ ﺃﹶﻋﻠﹶﻢ ﺍﻟﹾﺨﻠﹾﻖِ ﺑِﺮﺑﻪِ ﻭﺑِﻤﺎ ﻳﺠِﺐ ﻟﹶﻪ ،ﻭﻫﻮ ﺭﺳﻮﻟﹸﻪ ﺍﻟﺼﺎﺩِﻕ ﺍﻟﹾﻤﺼﺪﻭﻕ ﺻﻠﹶﻮﺍﺕ
ﺍﻟﻠﱠﻪِ ﻭﺳﻠﹶﺎﻣﻪ ﻋﻠﹶﻴﻪِ ﻭﺁﻟِﻪِ.
ﻗﹶﻮﻟﹸﻪ) :ﻛﹶﺬﹶﻟِﻚ(؛ ﺃﹶﻱ :ﺇِﳝﺎﻧﺎ ﻣِﺜﹾﻞﹶ ﺫﹶﻟِﻚ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﺧﺎﻟِﻴﺎ ﻣِﻦ ﺍﻟﺘﺤﺮِﻳﻒِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ،ﻭﻣِﻦ
ﺍﻟﺘﻜﹾﻴِﻴﻒِ ﻭﺍﻟﺘﻤﺜِﻴﻞِ ﺑﻞﹾ ﺇِﹾﺛﺒﺎﺕ ﻟﹶﻬﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻮﺟﻪِ ﺍﻟﻠﱠﺎﺋِﻖِ ﺑِﻌ ﹶﻈﻤﺔِ ﺍﻟﺮﺏ ﺟﻞﱠ ﺷﺄﹾﻧﻪ.
ﺃﺣﺎﺩﻳﺚ ﻧﺰﻭﻟﻪ ﺗﻌﺎﱃ
ﻓﹶﻤِﻦ ﺫﹶﻟِﻚ :ﻣِﺜﹾﻞﹸ ﻗﹶﻮﻟِﻪِ } rﻳﻨﺰِﻝﹸ ﺭﺑﻨﺎ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺪﻧﻴﺎ ﻛﹸﻞﱠ ﻟﹶﻴﻠﹶﺔٍ ﺣِﲔ ﻳﺒﻘﹶﻰ ﺛﹸﻠﹸﺚﹸ
ﺍﻟﻠﱠﻴﻞِ ﺍﻟﹾﺂﺧِﺮ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻣﻦ ﻳﺪﻋﻮﻧِﻲ ﻓﹶﺄﹶﺳﺘﺠِﻴﺐ ﻟﹶﻪ؟ ﻣﻦ ﻳﺴﺄﹶﻟﹸﻨِﻲ ﻓﹶﺄﹸﻋﻄِﻴﻪ؟ ﻣﻦ ﻳﺴﺘﻐﻔِﺮﻧِﻲ
ﻓﹶﺄﹶﻏﹾﻔِﺮ ﻟﹶﻪ؟ { ) (1ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ.
ﻗﹶﻮﻟﹸﻪ) :ﻓﹶﻤِﻦ ﺫﹶﻟِﻚ ﻣِﺜﹾﻞﹸ ﻗﹶﻮﻟِﻪِ (..rﺇﱁ؛ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﻣِﻦ ﺟِﻬﺘﻴﻦِ:
ﺍﻟﹾﺄﹸﻭﻟﹶﻰ :ﺻِﺤﺘﻪ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﻨﻘﹾﻞِ؛ ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺍﻟﹾﻤﺆﻟﱢﻒ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺃﹶﻧﻪ ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ.
ﻭﻳﻘﹸﻮﻝﹸ ﺍﻟﺬﱠﻫﺒِﻲ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ )ﺍﻟﹾﻌﻠﹸﻮ ﻟِﻠﹾﻌﻠِﻲ ﺍﻟﹾﻐﻔﱠﺎﺭِ() :ﺇِﻥﱠ ﺃﹶﺣﺎﺩِﻳﺚﹶ ﺍﻟﻨﺰﻭﻝِ ﻣﺘﻮﺍﺗِﺮﺓﹲ ،ﺗﻔِﻴﺪ
ﺍﻟﹾﻘﹶﻄﹾﻊ.(
ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ؛ ﻓﹶﻠﹶﺎ ﻣﺠﺎﻝﹶ ﻟِِﺈﻧﻜﹶﺎﺭٍ ﺃﹶﻭ ﺟﺤﻮﺩٍ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (7056ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (758ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ ) ، (446ﺃﺑﻮ ﺩﺍﻭﺩ
ﺍﻟﺼﻼﺓ ) ، (1315ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (1366ﺃﲪﺪ ) ، (504/2ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ
) ، (496ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ).(1478
96
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﻣﺎ ﻳﻔِﻴﺪﻩ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹸ؛ ﻭﻫﻮ ﺇِﺧﺒﺎﺭﻩ r ﺑِﻨﺰﻭﻝِ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ ﻛﹸﻞﱠ ﻟﹶﻴﻠﹶﺔٍ..
ﺇﱁ.
ﻭﻣﻌﻨﻰ ﻫﺬﹶﺍ ﺃﹶﻥﱠ ﺍﻟﻨﺰﻭﻝﹶ ﺻِﻔﹶﺔﹲ ﻟِﻠﱠﻪِ Uﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﺠﻠﹶﺎﻟِﻪِ ﻭﻋ ﹶﻈﻤﺘِﻪِ ،ﻓﹶﻬﻮ ﻟﹶﺎ ﻳﻤﺎﺛِﻞﹸ ﻧﺰﻭﻝﹶ
ﺍﻟﹾﺨﻠﹾﻖِ؛ ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﺳﺘِﻮﺍﺀَﻩ ﻟﹶﺎ ﻳﻤﺎﺛِﻞﹸ ﺍﺳﺘِﻮﺍﺀَ ﺍﻟﹾﺨﻠﹾﻖِ.
ﻳﻘﹸﻮﻝﹸ ﺷﻴﺦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺗﻔﹾﺴِﲑِﻩِ ﺳﻮﺭﺓﹶ ﺍﻟﹾﺈِﺧﻠﹶﺎﺹِ) :ﻓﹶﺎﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﺇِﺫﹶﺍ ﻭﺻﻔﹶﻪ
ﺭﺳﻮﻟﹸﻪ ﺑِﺄﹶﻧﻪ ﻳﻨﺰِﻝﹸ ﺇِﻟﹶﻰ ﺳﻤﺎﺀِ ﺍﻟﺪﻧﻴﺎ ﻛﹸﻞﱠ ﻟﹶﻴﻠﹶﺔٍ ،ﻭﺃﹶﻧﻪ ﻳﺪﻧﻮ ﻋﺸِﻴﺔﹶ ﻋﺮﻓﹶﺔﹶ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﺠﺎﺝِ ،ﻭﺃﹶﻧﻪ ﻛﹶﻠﱠﻢ
ﻣﻮﺳﻰ ﺑِﺎﻟﹾﻮﺍﺩِﻱ ﺍﻟﹾﺄﹶﻳﻤﻦِ ﻓِﻲ ﺍﻟﹾﺒﻘﹾﻌﺔِ ﺍﻟﹾﻤﺒﺎﺭﻛﹶﺔِ ﻣِﻦ ﺍﻟﺸﺠﺮﺓِ ،ﻭﺃﹶﻧﻪ ﺍﺳﺘﻮﻯ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﻭﻫِﻲ
ﺩﺧﺎﻥﹲ ،ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﺎ ﻭﻟِﻠﹾﺄﹶﺭﺽِ ﺍﹾﺋﺘِﻴﺎ ﹶﻃﻮﻋﺎ ﺃﹶﻭ ﻛﹶﺮﻫﺎ؛ ﻟﹶﻢ ﻳﻠﹾﺰﻡ ﻣِﻦ ﺫﹶﻟِﻚ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝﹸ ﻣِﻦ
ﺟِﻨﺲِ ﻣﺎ ﻧﺸﺎﻫِﺪﻩ ﻣِﻦ ﻧﺰﻭﻝِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ﺍﻟﹾﻤﺸﻬﻮﺩﺓِ ﺣﺘﻰ ﻳﻘﹶﺎﻝﹶ :ﺫﹶﻟِﻚ ﻳﺴﺘﻠﹾﺰِﻡ ﺗﻔﹾﺮِﻳﻎﹶ ﻣﻜﹶﺎﻥٍ
ﻭﺷﻐﻞﹶ ﺁﺧﺮ.(
ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﻴﻔِﻴﺔِ ﺍﻟﱠﺘِﻲ ﻳﺸﺎﺀُ، U ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺎﻟﻨﺰﻭﻝِ ﺻِﻔﹶﺔﹰ ﺣﻘِﻴﻘِﻴﺔﹰ ﻟِﻠﱠﻪِ
ﻓﹶﻴﺜﹾﺒِﺘﻮﻥﹶ ﺍﻟﻨﺰﻭﻝﹶ ﻛﹶﻤﺎ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﺟﻤِﻴﻊ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﱠﺘِﻲ ﺛﹶﺒﺘﺖ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﻳﻘِﻔﹸﻮﻥﹶ ﻋِﻨﺪ
ﺫﹶﻟِﻚ ،ﻓﹶﻠﹶﺎ ﻳﻜﹶﻴﻔﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻤﺜﱢﻠﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻨﻔﹸﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻌ ﱢﻄﻠﹸﻮﻥﹶ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ ﺃﹶﺧﺒﺮﻧﺎ ﺃﹶﻧﻪ
ﻳﻨﺰِﻝﹸ ،ﻭﻟﹶﻜِﻨﻪ ﻟﹶﻢ ﻳﺨﺒِﺮﻧﺎ ﻛﹶﻴﻒ ﻳﻨﺰِﻝﹸ ،ﻭﻗﹶﺪ ﻋﻠِﻤﻨﺎ ﺃﹶﻧﻪ ﻓﹶﻌﺎﻝﹲ ﻟِﻤﺎ ﻳﺮِﻳﺪ ،ﻭﺃﹶﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ
ﻗﹶﺪِﻳﺮ.
ﻭﻟِﻬﺬﹶﺍ ﺗﺮﻯ ﺧﻮﺍﺹ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻳﺘﻌﺮﺿﻮﻥﹶ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻮﻗﹾﺖِ ﺍﻟﹾﺠﻠِﻴﻞِ ﻟِﺄﹶﻟﹾﻄﹶﺎﻑِ ﺭﺑﻬِﻢ ﻭﻣﻮﺍﻫِﺒِﻪِ،
ﻓﹶﻴﻘﹸﻮﻣﻮﻥﹶ ﻟِﻌﺒﻮﺩِﻳﺘِﻪِ؛ ﺧﺎﺿِﻌِﲔ ﺧﺎﺷِﻌِﲔ ،ﺩﺍﻋِﲔ ﻣﺘﻀﺮﻋِﲔ ،ﻳﺮﺟﻮﻥﹶ ﻣِﻨﻪ ﺣﺼﻮﻝﹶ ﻣﻄﹶﺎﻟِﺒِﻬِﻢ ﺍﻟﱠﺘِﻲ
ﻭﻋﺪﻫﻢ ﺑِﻬﺎ ﻋﻠﹶﻰ ﻟِﺴﺎﻥِ ﺭﺳﻮﻟِﻪِ .r
ﻓﺮﺣﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﻭﺿﺤﻜﻪ
)(1
ﻭﻗﹶﻮﻟﹸﻪ } r ﻟﹶﻠﱠﻪ ﺃﹶﺷﺪ ﻓﹶﺮﺣﺎ ﺑِﺘﻮﺑﺔِ ﻋﺒﺪِﻩِ ﺍﻟﹾﻤﺆﻣِﻦِ ﺍﻟﺘﺎﺋِﺐِ ﻣِﻦ ﺃﹶﺣﺪِﻛﹸﻢ ﺑِﺮﺍﺣِﻠﹶﺘِﻪِ {
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ.
) (1ﺃﲪﺪ ).(316/2
97
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻗﹶﻮﻟﹸﻪ } :ﻟﹶﻠﱠﻪ ﺃﹶﺷﺪ ﻓﹶﺮﺣﺎ { ) (..(1ﺇﱁ؛ ﺗﺘِﻤﺔﹸ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ؛ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻭﻏﹶﻴﺮِﻩِ:
} ﻟﹶﻠﱠﻪ ﺃﹶﺷﺪ ﻓﹶﺮﺣﺎ ﺑِﺘﻮﺑﺔِ ﻋﺒﺪِﻩِ ﺍﻟﹾﻤﺆﻣِﻦِ ﻣِﻦ ﺭﺟﻞٍ ﺑِﺄﹶﺭﺽِ ﻓﹶﻠﹶﺎﺓٍ ﺩﻭﻳﺔٍ ﻣﻬﻠﹶﻜﹶﺔٍ ﻭﻣﻌﻪ ﺭﺍﺣِﻠﹶﺘﻪ ﻋﻠﹶﻴﻬﺎ
ﻃﹶﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ،ﻓﹶﻨﺰﻝﹶ ﻋﻨﻬﺎ ،ﻓﹶﻨﺎﻡ ﻭﺭﺍﺣِﻠﹶﺘﻪ ﻋِﻨﺪ ﺭﺃﹾﺳِﻪِ ،ﻓﹶﺎﺳﺘﻴﻘﹶﻆﹶ ﻭﻗﹶﺪ ﹶﺫﻫﺒﺖ ،ﻓﹶﺬﹶﻫﺐ ﻓِﻲ
ﹶﻃﻠﹶﺒِﻬﺎ ،ﻓﹶﻠﹶﻢ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻴﻬﺎ ،ﺣﺘﻰ ﺃﹶﺩﺭﻛﹶﻪ ﺍﻟﹾﻤﻮﺕ ﻣِﻦ ﺍﻟﹾﻌﻄﹶﺶِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻭﺍﻟﻠﱠﻪِ ﻟﹶﺄﹶﺭﺟِﻌﻦ ﻓﹶﻠﹶﺄﹶﻣﻮﺗﻦ
ﺣﻴﺚﹸ ﻛﹶﺎﻥﹶ ﺭﺣﻠِﻲ ،ﻓﹶﺮﺟﻊ ،ﻓﹶﻨﺎﻡ ،ﻓﹶﺎﺳﺘﻴﻘﹶﻆﹶ ،ﻓﹶﺈِﺫﹶﺍ ﺭﺍﺣِﻠﹶﺘﻪ ﻋِﻨﺪ ﺭﺃﹾﺳِﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺍﻟﻠﱠﻬﻢ ﺃﹶﻧﺖ ﻋﺒﺪِﻱ
ﻭﺃﹶﻧﺎ ﺭﺑﻚ ،ﺃﹶﺧﻄﹶﺄﹶ ﻣِﻦ ﺷِﺪﺓِ ﺍﻟﹾﻔﹶﺮﺡِ { ).(2
ﻭﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﺇِﹾﺛﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻔﹶﺮﺡِ ﻟِﻠﱠﻪِ Uﻭﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻓِﻴﻪِ ﻛﹶﺎﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻲ ﻏﹶﻴﺮِﻩِ ﻣِﻦ
ﺍﻟﺼﻔﹶﺎﺕِ :ﺃﹶﻧﻪ ﺻِﻔﹶﺔﹲ ﺣﻘِﻴﻘﹶﺔﹲ ﻟِﻠﱠﻪِ Uﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ،ﻭﻫﻮ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ﺍﻟﺘﺎﺑِﻌﺔِ ﻟِﻤﺸِﻴﺌﹶﺘِﻪِ
ﺗﻌﺎﻟﹶﻰ ﻭﻗﹸﺪﺭﺗِﻪِ ،ﻓﹶﻴﺤﺪﺙﹸ ﻟﹶﻪ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﻌﺒﺮ ﻋﻨﻪ ﺑِﺎﻟﹾﻔﹶﺮﺡِ ﻋِﻨﺪﻣﺎ ﻳﺤﺪِﺙﹸ ﻋﺒﺪﻩ ﺍﻟﺘﻮﺑﺔﹶ ﻭﺍﻟﹾﺈِﻧﺎﺑﺔﹶ
ﺇِﻟﹶﻴﻪِ ،ﻭﻫﻮ ﻣﺴﺘﻠﹾﺰِﻡ ﻟِﺮِﺿﺎﻩ ﻋﻦ ﻋﺒﺪِﻩِ ﺍﻟﺘﺎﺋِﺐِ ،ﻭﻗﹶﺒﻮﻟِﻪِ ﺗﻮﺑﺘﻪ.
ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻔﹶﺮﺡ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ﻋﻠﹶﻰ ﺃﹶﻧﻮﺍﻉٍ؛ ﻓﹶﻘﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻓﹶﺮﺡ ﺧِﻔﱠﺔٍ ﻭﺳﺮﻭﺭٍ ﻭﻃﹶﺮﺏٍ ،ﻭﻗﹶﺪ
ﻳﻜﹸﻮﻥﹸ ﻓﹶﺮﺡ ﺃﹶﺷﺮٍ ﻭﺑﻄﹶﺮٍ؛ ﻓﹶﺎﻟﻠﱠﻪ U ﻣﻨﺰﻩ ﻋﻦ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ،ﻓﹶﻔﹶﺮﺣﻪ ﻟﹶﺎ ﻳﺸﺒِﻪ ﻓﹶﺮﺡ ﺃﹶﺣﺪٍ ﻣِﻦ ﺧﻠﹾﻘِﻪِ،
ﻟﹶﺎ ﻓِﻲ ﺫﹶﺍﺗِﻪِ ،ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﺳﺒﺎﺑِﻪِ ،ﻭﻟﹶﺎ ﻓِﻲ ﻏﹶﺎﻳﺎﺗِﻪِ ،ﻓﹶﺴﺒﺒﻪ ﻛﹶﻤﺎﻝﹸ ﺭﺣﻤﺘِﻪِ ﻭﺇِﺣﺴﺎﻧﻪ ﺍﻟﱠﺘِﻲ ﻳﺤِﺐ ﻣِﻦ
ﻋِﺒﺎﺩِﻩِ ﺃﹶﻥﹾ ﻳﺘﻌﺮﺿﻮﺍ ﻟﹶﻬﺎ ،ﻭﻏﹶﺎﻳﺘﻪ ﺇِﺗﻤﺎﻡ ﻧِﻌﻤﺘِﻪِ ﻋﻠﹶﻰ ﺍﻟﺘﺎﺋِﺒِﲔ ﺍﻟﹾﻤﻨِﻴﺒِﲔ.
ﻭﺃﹶﻣﺎ ﺗﻔﹾﺴِﲑ ﺍﻟﹾﻔﹶﺮﺡِ ﺑِﻠﹶﺎﺯِﻣِﻪِ ،ﻭﻫﻮ ﺍﻟﺮﺿﺎ ،ﻭﺗﻔﹾﺴِﲑ ﺍﻟﺮﺿﺎ ﺑِِﺈﺭﺍﺩﺓِ ﺍﻟﺜﱠﻮﺍﺏِ؛ ﻓﹶﻜﹸﻞﱡ ﺫﹶﻟِﻚ ﻧﻔﹾﻲ
ﻭﺗﻌﻄِﻴﻞﹲ ﻟِﻔﹶﺮﺣِﻪِ ﻭﺭِﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ،ﺃﹶﻭﺟﺒﻪ ﺳﻮﺀُ ﻇﹶﻦ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔِ ﺑِﺮﺑﻬِﻢ ،ﺣﻴﺚﹸ ﺗﻮﻫﻤﻮﺍ ﺃﹶﻥﱠ
ﺸﺒِﻴﻬِﻬِﻢ ﻭﺗﻌﻄِﻴﻠِﻬِﻢ.
ﻫﺬِﻩِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺗﻜﹸﻮﻥﹸ ﻓِﻴﻪِ ﻛﹶﻤﺎ ﻫِﻲ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ ،ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺗ
) (1ﻣﺴﻠﻢ ﺍﻟﺘﻮﺑﺔ ).(2675
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻋﻮﺍﺕ ) ، (5949ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ).(2498
98
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
)ﻭﻗﹶﻮﻟﹸﻪ } r :ﻳﻀﺤﻚ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻰ ﺭﺟﻠﹶﻴﻦِ ﻳﻘﹾﺘﻞﹸ ﺃﹶﺣﺪﻫﻤﺎ ﺍﻟﹾﺂﺧﺮ؛ ﻛِﻠﹶﺎﻫﻤﺎ ﻳﺪﺧﻞﹸ
ﺍﻟﹾﺠﻨﺔﹶ { ) ،(1ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ(.
U ﻗﹶﻮﻟﹸﻪ) :ﻳﻀﺤﻚ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻰ ﺭﺟﻠﹶﻴﻦِ (..ﺇﱁ؛ ﻳﺜﹾﺒِﺖ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺍﻟﻀﺤِﻚ ﻟِﻠﱠﻪِ
ﺸﺒِﻬﻪ ﺿﺤِﻚ
ﻛﹶﻤﺎ ﺃﹶﻓﹶﺎﺩﻩ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﻭﻏﹶﻴﺮﻩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﻳﻠِﻴﻖ ﺑِﻪِ ﺳﺒﺤﺎﻧﻪ ،ﻭﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳ
ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ﻋِﻨﺪﻣﺎ ﻳﺴﺘﺨِﻔﱡﻬﻢ ﺍﻟﹾﻔﹶﺮﺡ ،ﺃﹶﻭ ﻳﺴﺘﻔِﺰﻫﻢ ﺍﻟﻄﱠﺮﺏ؛ ﺑﻞﹾ ﻫﻮ ﻣﻌﻨﻰ ﻳﺤﺪﺙﹸ ﻓِﻲ ﺫﹶﺍﺗِﻪِ
ﻋِﻨﺪ ﻭﺟﻮﺩِ ﻣﻘﹾﺘﻀِﻴﻪِ ،ﻭﺇِﻧﻤﺎ ﻳﺤﺪﺙﹸ ﺑِﻤﺸِﻴﹶﺌﺘِﻪِ ﻭﺣِﻜﹾﻤﺘِﻪِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻀﺤِﻚ ﺇِﻧﻤﺎ ﻳﻨﺸﺄﹸ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻕِ
ﻋِﻨﺪ ﺇِﺩﺭﺍﻛِﻪِ ﻟِﺄﹶﻣﺮٍ ﻋﺠِﻴﺐٍ ﻳﺨﺮﺝ ﻋﻦ ﻧﻈﹶﺎﺋِﺮِﻩِ ،ﻭﻫﺬِﻩِ ﺍﻟﹾﺤﺎﻟﹶﺔﹸ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓﹸ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ،
ﻛﹶﺬﹶﻟِﻚ ﻓﹶﺈِﻥﱠ ﺗﺴﻠِﻴﻂﹶ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ﻋﻠﹶﻰ ﻗﹶﺘﻞِ ﺍﻟﹾﻤﺴﻠِﻢِ ﻣﺪﻋﺎﺓﹲ ﻓِﻲ ﺑﺎﺩِﺉِ ﺍﻟﺮﺃﹾﻱِ ﻟِﺴﺨﻂِ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﻫﺬﹶﺍ
ﺍﻟﹾﻜﹶﺎﻓِﺮِ ،ﻭﺧِﺬﹾﻟﹶﺎﻧِﻪِ ،ﻭﻣﻌﺎﻗﹶﺒﺘِﻪِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﹾﺂﺧِﺮﺓِ ،ﻓﹶﺈِﺫﹶﺍ ﻣﻦ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﺎﻓِﺮِ ﺑﻌﺪ ﺫﹶﻟِﻚ
ﺸﻬﺪ ﻓﹶﻴﺪﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ؛
ﺑِﺎﻟﺘﻮﺑﺔِ ،ﻭﻫﺪﺍﻩ ﻟِﻠﺪﺧﻮﻝِ ﻓِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﻗﹶﺎﺗﻞﹶ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ ﺣﺘﻰ ﻳﺴﺘ
ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﹾﻌﺠِﻴﺒﺔِ ﺣﻘﺎ.
ﻭﻫﺬﹶﺍ ﻣِﻦ ﻛﹶﻤﺎﻝِ ﺭﺣﻤﺘِﻪِ ﻭﺇِﺣﺴﺎﻧِﻪِ ﻭﺳﻌﺔِ ﻓﹶﻀﻠِﻪِ ﻋﻠﹶﻰ ﻋِﺒﺎﺩِﻩِ ﺳﺒﺤﺎﻧﻪ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺴﻠِﻢ ﻳﻘﹶﺎﺗِﻞﹸ
ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ ،ﻭﻳﻘﹾﺘﻠﹸﻪ ﺍﻟﹾﻜﹶﺎﻓِﺮ ،ﻓﹶﻴﻜﹾﺮِﻡ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﺴﻠِﻢ ﺑِﺎﻟﺸﻬﺎﺩﺓِ ،ﹸﺛﻢ ﻳﻤﻦ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﻘﹶﺎﺗِﻞِ،
ﺸﻬﺎﺩِ ﻓِﻲ ﺳﺒِﻴﻠِﻪِ ،ﻓﹶﻴﺪﺧﻠﹶﺎﻥِ ﺍﻟﹾﺠﻨﺔﹶ ﲨﻴﻌﺎ.
ﻓﹶﻴﻬﺪِﻳﻪِ ﻟِﻠﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺍﻟِﺎﺳﺘِ
ﻭﺃﹶﻣﺎ ﺗﺄﹾﻭِﻳﻞﹸ ﺿﺤِﻜِﻪِ ﺳﺒﺤﺎﻧﻪ ﺑِﺎﻟﺮﺿﺎ ﺃﹶﻭِ ﺍﻟﹾﻘﹶﺒﻮﻝِ ﺃﹶﻭ ﺃﹶﻥﱠ ﺍﻟﺸﻲﺀَ ﺣﻞﱠ ﻋِﻨﺪﻩ ﺑِﻤﺤﻞﱢ ﻣﺎ
ﻳﻀﺤﻚ ﻣِﻨﻪ ،ﻭﻟﹶﻴﺲ ﻫﻨﺎﻙ ﻓِﻲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﺿﺤِﻚ؛ ﻓﹶﻬﻮ ﻧﻔﹾﻲ ﻟِﻤﺎ ﺃﹶﹾﺛﺒﺘﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻟِﺮﺑﻪِ ،ﻓﹶﻠﹶﺎ
ﻳﻠﹾﺘﻔﹶﺖ ﺇِﻟﹶﻴﻪِ.
ﻋﺠﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
)ﻭﻗﹶﻮﻟﹸﻪ } :ﻋﺠِﺐ ﺭﺑﻨﺎ ﻣِﻦ ﻗﹸﻨﻮﻁِ ﻋِﺒﺎﺩِﻩِ ﻭﻗﹸﺮﺏِ ﺧﻴﺮِﻩِ ،ﻳﻨﻈﹸﺮ ﺇِﻟﹶﻴﻜﹸﻢ ﺁﺯِﻟِﲔ ﻗﹶﻨِﻄِﲔ ،ﻓﹶﻴﻈﹶﻞﱡ
ﻳﻀﺤﻚ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﻓﹶﺮﺟﻜﹸﻢ ﻗﹶﺮِﻳﺐ ،(1) { ﺣﺪِﻳﺚﹲ ﺣﺴﻦ.(
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (2671ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ) ، (1890ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻬﺎﺩ ) ، (3166ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ
) ، (191ﺃﲪﺪ ) ، (318/2ﻣﺎﻟﻚ ﺍﳉﻬﺎﺩ ).(1000
99
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺻِﻔﹶﺔﹶ ﺍﻟﹾﻌﺠﺐِ ،ﻭﻓِﻲ ﻣﻌﻨﺎﻩ ﻗﹶﻮﻟﹸﻪ U ﻗﹶﻮﻟﹸﻪ) :ﻋﺠِﺐ ﺭﺑﻨﺎ (..ﺇﱁ؛ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﻳﺜﹾﺒِﺖ ﻟِﻠﱠﻪِ
ﻋﻠﹶﻴﻪِ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ } :ﻋﺠِﺐ ﺭﺑﻚ ﻣِﻦ ﺷﺎﺏ ﻟﹶﻴﺲ ﻟﹶﻪ ﺻﺒﻮﺓﹲ {.
ﻭﻗﹶﺮﺃﹶ ﺍﺑﻦ ﻣﺴﻌﻮﺩٍ ) tﺑﻞﹾ ﻋﺠِﺒﺖ ﻭﻳﺴﺨﺮﻭﻥﹶ(؛ ﺑِﻀﻢ ﺍﻟﺘﺎﺀِ ﻋﻠﹶﻰ ﺃﹶﻧﻬﺎ ﺿﻤِﲑ ﺍﻟﺮﺏ ﺟﻞﱠ
ﺷﺄﹾﻧﻪ.
ﻭﻟﹶﻴﺲ ﻋﺠﺒﻪ ﺳﺒﺤﺎﻧﻪ ﻧﺎﺷِﺌﹰﺎ ﻋﻦ ﺧﻔﹶﺎﺀٍ ﻓِﻲ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﺃﹶﻭ ﺟﻬﻞٍ ﺑِﺤﻘﹶﺎﺋِﻖِ ﺍﻟﹾﺄﹸﻣﻮﺭِ؛ ﻛﹶﻤﺎ ﻫﻮ
ﺍﻟﹾﺤﺎﻝﹸ ﻓِﻲ ﻋﺠﺐِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ؛ ﺑﻞﹾ ﻫﻮ ﻣﻌﻨﻰ ﻳﺤﺪﺙﹸ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﹶﻰ ﻣﻘﹾﺘﻀﻰ ﻣﺸِﻴﺌﹶﺘِﻪِ
ﻭﺣِﻜﹾﻤﺘِﻪِ ﻭﻋِﻨﺪ ﻭﺟﻮﺩِ ﻣﻘﹾﺘﻀِﻴﻪِ ،ﻭﻫﻮ ﺍﻟﺸﻲﺀُ ﺍﻟﱠﺬِﻱ ﻳﺴﺘﺤِﻖ ﺃﹶﻥﹾ ﻳﺘﻌﺠﺐ ﻣِﻨﻪ.
ﻭﻫﺬﹶﺍ ﺍﻟﹾﻌﺠﺐ ﺍﻟﱠﺬِﻱ ﻭﺻﻒ ﺑِﻪِ ﺍﻟﺮﺳﻮﻝﹸ ﺭﺑﻪ ﻫﻨﺎ ﻣِﻦ ﺁﺛﹶﺎﺭِ ﺭﺣﻤﺘِﻪِ ،ﻭﻫﻮ ﻣِﻦ ﻛﹶﻤﺎﻟِﻪِ ﺗﻌﺎﻟﹶﻰ،
ﻓﹶﺈِﺫﹶﺍ ﺗﺄﹶﺧﺮ ﺍﻟﹾﻐﻴﺚﹸ ﻋﻦِ ﺍﻟﹾﻌِﺒﺎﺩِ ﻣﻊ ﻓﹶﻘﹾﺮِﻫِﻢ ﻭﺷِﺪﺓِ ﺣﺎﺟﺘِﻬِﻢ ،ﻭﺍﺳﺘﻮﻟﹶﻰ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﻴﺄﹾﺱ ﻭﺍﻟﹾﻘﹸﻨﻮﻁﹸ،
ﻭﺻﺎﺭ ﻧ ﹶﻈﺮﻫﻢ ﻗﹶﺎﺻِﺮﺍ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﺍﻟﻈﱠﺎﻫِﺮﺓِ ،ﻭﺣﺴِﺒﻮﺍ ﺃﹶﻟﱠﺎ ﻳﻜﹸﻮﻥﹶ ﻭﺭﺍﺀَﻫﺎ ﻓﹶﺮﺝ ﻣِﻦ ﺍﻟﹾﻘﹶﺮِﻳﺐِ
ﺍﻟﹾﻤﺠِﻴﺐِ؛ ﻓﹶﻴﻌﺠﺐ ﺍﻟﻠﱠﻪ ﻣِﻨﻬﻢ.
ﻭﻫﺬﹶﺍ ﻣﺤﻞﱞ ﻋﺠِﻴﺐ ﺣﻘﺎ؛ ﺇِﺫﹾ ﻛﹶﻴﻒ ﻳﻘﹾﻨﻄﹸﻮﻥﹶ ﻭﺭﺣﻤﺘﻪ ﻭﺳِﻌﺖ ﻛﹸﻞﱠ ﺷﻲﺀٍ ،ﻭﺍﻟﹾﺄﹶﺳﺒﺎﺏ
ﻟِﺤﺼﻮﻟِﻬﺎ ﻗﹶﺪ ﺗﻮﻓﱠﺮﺕ؟ ! ﻓﹶﺈِﻥﱠ ﺣﺎﺟﺔﹶ ﺍﻟﹾﻌِﺒﺎﺩِ ﻭﺿﺮﻭﺭﺗﻬﻢ ﻣِﻦ ﺃﹶﺳﺒﺎﺏِ ﺭﺣﻤﺘِﻪِ ،ﻭﻛﹶﺬﹶﺍ ﺍﻟﺪﻋﺎﺀُ
ﺑِﺤﺼﻮﻝِ ﺍﻟﹾﻐﻴﺚِ ﻭﺍﻟﺮﺟﺎﺀِ ﻓِﻲ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺃﹶﺳﺒﺎﺑِﻬﺎ ،ﻭﻗﹶﺪ ﺟﺮﺕ ﻋﺎﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻓِﻲ ﺧﻠﹾﻘِﻪِ ﺃﹶﻥﱠ ﺍﻟﹾﻔﹶﺮﺝ
ﺸﺪﺓﹶ ﻟﹶﺎ ﺗﺪﻭﻡ ،ﻓﹶﺈِﺫﹶﺍ ﺍﻧﻀﻢ ﺇِﻟﹶﻰ ﺫﹶﻟِﻚ ﻗﹸﻮﺓﹸ ﺍﻟﹾﺘِﺠﺎﺀٍ
ﻣﻊ ﺍﻟﹾﻜﹶﺮﺏِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻴﺴﺮ ﻣﻊ ﺍﻟﹾﻌﺴﺮِ ،ﻭﺃﹶﻥﱠ ﺍﻟ
ﻭ ﹶﻃﻤﻊٍ ﻓِﻲ ﻓﹶﻀﻞِ ﺍﻟﻠﱠﻪِ ،ﻭﺗﻀﺮﻉ ﺇِﻟﹶﻴﻪِ ﻭﺩﻋﺎﺀٌ؛ ﻓﹶﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﻣِﻦ ﺧﺰﺍﺋِﻦِ ﺭﺣﻤﺘِﻪِ ﻣﺎ ﻟﹶﺎ ﻳﺨﻄﹸﺮ
ﻋﻠﹶﻰ ﺍﻟﹾﺒﺎﻝِ.
`ÏB äÝuZø)tƒ `tBur ﻭﺍﻟﹾﻘﹸﻨﻮﻁﹸ ﻣﺼﺪﺭ) ﻗﹶﻨﻂﹶ( ،ﻭﻫﻮ ﺍﻟﹾﻴﺄﹾﺱ ﻣِﻦ ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
‘§.(2) { ÇÎÏÈ šcq—9!$žÒ9$# žwÎ) ÿ¾ÏmÎn/u‘ ÏpyJôm
ﻗﹶﻮﻟﹸﻪ) :ﻭﻗﹸﺮﺏِ ﺧﻴﺮِﻩِ(؛ ﺃﹶﻱ :ﻓﹶﻀﻠِﻪِ ﻭﺭﺣﻤﺘِﻪِ.
) (1ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (181ﺃﲪﺪ ).(12/4
) (2ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺁﻳﺔ.56 :
100
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﹶﺪ ﺭﻭِﻱ) :ﻏِﻴﺮِﻩِ( ) (1ﻭﺍﻟﹾﻐِﻴﺮ :ﺍﺳﻢ ﻣِﻦ ﻗﹶﻮﻟِﻚ :ﹶﻏﻴﺮ ﺍﻟﺸﻲﺀَ ﻓﹶﺘﻐﻴﺮ.
ﻭﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟِﺎﺳﺘِﺴﻘﹶﺎﺀِ } :ﻣﻦ ﻳﻜﹾﻔﹸﺮ ﺑِﺎﻟﻠﱠﻪِ ﻳﻠﹾﻖ ﺍﻟﹾﻐِﻴﺮ{ ؛ ﺃﹶﻱ :ﺗﻐﻴﺮ ﺍﻟﹾﺤﺎﻝِ ،ﻭﺍﻧﺘِﻘﹶﺎﻟﹶﻬﺎ
ﻣِﻦ ﺍﻟﺼﻠﹶﺎﺡِ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹶﺴﺎﺩِ.
ﻗﹶﻮﻟﹸﻪ) :ﺁﺯِﻟِﲔ ﻗﹶﻨِﻄِﲔ :(ﺣﺎﻟﹶﺎﻥِ ﻣِﻦ ﺍﻟﻀﻤِﲑِ ﺍﻟﹾﻤﺠﺮﻭﺭِ ﻓِﻲ )ﺇِﻟﹶﻴﻜﹸﻢ.(
ﺸﺪﺓِ ﻭﺍﻟﻀﻴﻖِ ،ﻳﻘﹶﺎﻝﹸ :ﺃﹶﺯِﻝﹶ ﺍﻟﺮﺟﻞﹸ
ﻭ) ﺁﺯِﻟِﲔ :(ﺟﻤﻊ ﺁﺯِﻝٍ ،ﺍﺳﻢ ﻓﹶﺎﻋِﻞٍ ﻣِﻦ ﺍﻟﹾﺄﹶﺯﻝِ؛ ﺑِﻤﻌﻨﻰ ﺍﻟ
ﻳﺄﹾﺯﻝﹸ ﺃﹶﺯﻟﹰﺎ ،ﻣِﻦ ﺑﺎﺏِ ﻓﹶﺮِﺡ؛ ﺃﹶﻱ :ﺻﺎﺭ ﻓِﻲ ﺿِﻴﻖٍ ﻭﺟﺪﺏٍ.
ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺮﺟﻞِ ﻭﺍﻟﹾﻘﹶﺪﻡِ ﻟِﻠﱠﻪِ U
ﻭﻗﹶﻮﻟﹸﻪ } r ﻟﹶﺎ ﺗﺰﺍﻝﹸ ﺟﻬﻨﻢ ﻳﻠﹾﻘﹶﻰ ﻓِﻴﻬﺎ ﻭﻫِﻲ ﺗﻘﹸﻮﻝﹸ :ﻫﻞﹾ ﻣِﻦ ﻣﺰِﻳﺪٍ؟ ﺣﺘﻰ ﻳﻀﻊ ﺭﺏ
ﺍﻟﹾﻌِﺰﺓِ ﻓِﻴﻬﺎ ﺭِﺟﻠﹶﻪ ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ :ﻋﻠﹶﻴﻬﺎ ﻗﹶﺪﻣﻪ ﻓﹶﻴﻨﺰﻭِﻱ ﺑﻌﻀﻬﺎ ﺇِﻟﹶﻰ ﺑﻌﺾٍ ،ﻓﹶﺘﻘﹸﻮﻝﹸ :ﻗﹶﻂﹾ ﻗﹶﻂﹾ { )،(2
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ.
ﻭﻫﺬِﻩِ U ﻗﹶﻮﻟﹸﻪ) :ﻟﹶﺎ ﺗﺰﺍﻝﹸ ﺟﻬﻨﻢ (..ﺇﱁ؛ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺮﺟﻞِ ﻭﺍﻟﹾﻘﹶﺪﻡِ ﻟِﻠﱠﻪِ
ﺍﻟﺼﻔﹶﺔﹸ ﺗﺠﺮِﻱ ﻣﺠﺮﻯ ﺑﻘِﻴﺔِ ﺍﻟﺼﻔﹶﺎﺕِ ،ﻓﹶﺘﺜﹾﺒﺖ ﻟِﻠﱠﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻮﺟﻪِ ﺍﻟﻠﱠﺎﺋِﻖِ ﺑِﻌ ﹶﻈﻤﺘِﻪِ ﺳﺒﺤﺎﻧﻪ.
ﻭﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﻣِﻦ ﻭﺿﻊِ ﺭِﺟﻠِﻪِ ﺳﺒﺤﺎﻧﻪ ﻓِﻲ ﺍﻟﻨﺎﺭِ ﺃﹶﻧﻪ ﻗﹶﺪ ﻭﻋﺪ ﺃﹶﻥﹾ ﻳﻤﻠﹶﺄﹶﻫﺎ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ
ﺗﻌﺎﻟﹶﻰ.(3) { ÇÊÊÒÈ tûüÏèuHødr& Ĩ$¨Z9$#ur Ïp¨YÉfø9$# z`ÏB zO¨Yygy_ ¨bV|øBV{ } :
ﻭﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻣﻘﹾﺘﻀﻰ ﺭﺣﻤﺘِﻪِ ﻭﻋﺪﻟِﻪِ ﺃﹶﻟﱠﺎ ﻳﻌﺬﱢﺏ ﺃﹶﺣﺪﺍ ﺑِﻐﻴﺮِ ﺫﹶﻧﺐٍ ،ﻭﻛﹶﺎﻧﺖِ ﺍﻟﻨﺎﺭ ﻓِﻲ ﻏﹶﺎﻳﺔِ
ﺍﻟﹾﻌﻤﻖِ ﻭﺍﻟﺴﻌﺔِ؛ ﺣﻘﱠﻖ ﻭﻋﺪﻩ ﺗﻌﺎﻟﹶﻰ ،ﻓﹶﻮﺿﻊ ﻓِﻴﻬﺎ ﻗﹶﺪﻣﻪ ،ﻓﹶﺤِﻴﻨِﺌﺬٍ ﻳﺘﻠﹶﺎﻗﹶﻰ ﻃﹶﺮﻓﹶﺎﻫﺎ ،ﻭﻟﹶﺎ ﻳﺒﻘﹶﻰ ﻓِﻴﻬﺎ
ﻓﹶﻀﻞﹲ ﻋﻦ ﺃﹶﻫﻠِﻬﺎ.
) (1ﻟﻴﺲ ﻓﻴﻤﺎ ﺗﺘﺒﻌﺘﻪ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺳﻮﻯ ﻫﺬﺍ ﺍﻟﻠﻔﻆ " ﻏﲑﻩ " ﺑﺎﻟﻐﲔ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ. ، .
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (4567ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ) ، (2848ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ
) ، (3272ﺃﲪﺪ ).(234/3
) (3ﺳﻮﺭﺓ ﻫﻮﺩ ﺁﻳﺔ.119 :
101
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺠﻨﺔﹸ؛ ﻓﹶِﺈﻧﻪ ﻳﺒﻘﹶﻰ ﻓِﻴﻬﺎ ﻓﹶﻀﻞﹲ ﻋﻦ ﺃﹶﻫﻠِﻬﺎ ﻣﻊ ﻛﹶﺜﹾﺮﺓِ ﻣﺎ ﺃﹶﻋﻄﹶﺎﻫﻢ ﻭﺃﹶﻭﺳﻊ ﻟﹶﻬﻢ ،ﻓﹶﻴﻨﺸِﺊﹸ
ﺍﻟﻠﱠﻪ ﻟﹶﻬﺎ ﺧﻠﹾﻘﹰﺎ ﺁﺧﺮِﻳﻦ؛ ﻛﹶﻤﺎ ﹶﺛﺒﺖ ﺑِﺬﹶﻟِﻚ ﺍﻟﹾﺤﺪِﻳﺚﹸ.
ﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﻘﹶﻮﻝِ ﻭﺍﻟﻨﺪﺍﺀِ ﻭﺍﻟﺘﻜﹾﻠِﻴﻢِ ﻟِﻠﱠﻪِ U
ﻭﻗﹶﻮﻟﹸﻪ } :ﻳﻘﹸﻮﻝﹸ ﺗﻌﺎﻟﹶﻰ :ﻳﺎ ﺁﺩﻡ ! ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻟﹶﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ،ﻓﹶﻴﻨﺎﺩِﻱ ﺑِﺼﻮﺕٍ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ
ﻳﺄﹾﻣﺮﻙ ﺃﹶﻥﹾ ﺗﺨﺮِﺝ ﻣِﻦ ﺫﹸﺭﻳﺘِﻚ ﺑﻌﺜﹰﺎ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺭِ { ) ،(1ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ .ﻭﻗﹶﻮﻟﹸﻪ } :ﻣﺎ ﻣِﻨﻜﹸﻢ ﻣِﻦ ﺃﹶﺣﺪٍ
ﺇِﻟﱠﺎ ﺳﻴﻜﹶﻠﱢﻤﻪ ﺭﺑﻪ ﻭﻟﹶﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺗﺮﺟﻤﺎﻥﹲ { ).(2
ﻗﹶﻮﻟﹸﻪ) :ﻳﻘﹸﻮﻝﹸ ﺗﻌﺎﻟﹶﻰ :ﻳﺎ ﺁﺩﻡ (..ﺇﱁ؛ ﻓِﻲ ﻫﺬﹶﻳﻦِ ﺍﻟﹾﺤﺪِﻳﺜﹶﻴﻦِ ﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﻘﹶﻮﻝِ ﻭﺍﻟﻨﺪﺍﺀِ ﻭﺍﻟﺘﻜﹾﻠِﻴﻢِ
ﻭﻗﹶﺪ ﺳﺒﻖ ﺃﹶﻥﹾ ﺑﻴﻨﺎ ﻣﺬﹾﻫﺐ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻭﺃﹶﻧﻬﻢ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺄﹶﻥﱠ ﻫﺬِﻩِ U ﻟِﻠﱠﻪِ
ﺻِﻔﹶﺎﺕ ﺃﹶﻓﹾﻌﺎﻝٍ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﺗﺎﺑِﻌﺔﹲ ﻟِﻤﺸِﻴﹶﺌﺘِﻪِ ﻭﺣِﻜﹾﻤﺘِﻪِ ،ﻓﹶﻬﻮ ﻗﹶﺎﻝﹶ ،ﻭﻳﻘﹸﻮﻝﹸ ،ﻭﻧﺎﺩﻯ ،ﻭﻳﻨﺎﺩِﻱ،
ﻭﻛﹶﻠﱠﻢ ،ﻭﻳﻜﹶﻠﱢﻢ ،ﻭﺃﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ ﻭﻧِﺪﺍﺀَﻩ ﻭﺗﻜﹾﻠِﻴﻤﻪ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺑِﺤﺮﻭﻑٍ ﻭﺃﹶﺻﻮﺍﺕٍ ﻳﺴﻤﻌﻬﺎ ﻣﻦ ﻳﻨﺎﺩِﻳﻪِ
ﻭﻳﻜﹶﻠﱢﻤﻪ ،ﻭﻓِﻲ ﻫﺬﹶﺍ ﺭﺩ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓِ ﻓِﻲ ﻗﹶﻮﻟِﻬِﻢ :ﺇِﻥﱠ ﻛﹶﻠﹶﺎﻣﻪ ﻗﹶﺪِﱘ ،ﻭﺇِﻧﻪ ﺑِﻠﹶﺎ ﺣﺮﻑٍ ﻭﻟﹶﺎ
ﺻﻮﺕٍ.
ﻭﻗﹶﺪ ﺩﻝﱠ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺍﻟﺜﱠﺎﻧِﻲ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺳﻴﻜﹶﻠﱢﻢ ﺟﻤِﻴﻊ ﻋِﺒﺎﺩِﻩِ ﺑِﻠﹶﺎ ﻭﺍﺳِﻄﹶﺔٍ ،ﻭﻫﺬﹶﺍ ﺗﻜﹾﻠِﻴﻢ
ﺸﻤﻞﹸ ﺍﻟﹾﻤﺆﻣِﻦ ﻭﺍﻟﹾﻜﹶﺎﻓِﺮ ﻭﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﻔﹶﺎﺟِﺮ ،ﻭﻟﹶﺎ ﻳﻨﺎﻓِﻴﻪِ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ:
ﻋﺎﻡ؛ ﻟِﺄﹶﻧﻪ ﺗﻜﹾﻠِﻴﻢ ﻣﺤﺎﺳﺒﺔٍ ،ﻓﹶﻬﻮ ﻳ
(3) { ª!$# ÞOßgßJÏk=x6ãƒ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﻨﻔِﻲ ﻫﻨﺎ ﻫﻮ ﺍﻟﺘﻜﹾﻠِﻴﻢ ﺑِﻤﺎ ﻳﺴﺮ ﺍﻟﹾﻤﻜﹶﻠﱠﻢ ،ﻭﻫﻮ ﺗﻜﹾﻠِﻴﻢ Ÿwur }
ﺧﺎﺹ ،ﻭﻳﻘﹶﺎﺑِﻠﹸﻪ ﺗﻜﹾﻠِﻴﻤﻪ ﺳﺒﺤﺎﻧﻪ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺗﻜﹾﻠِﻴﻢ ﻣﺤﺒﺔٍ ﻭﺭِﺿﻮﺍﻥٍ ﻭﺇِﺣﺴﺎﻥٍ.
ﺃﺣﺎﺩﻳﺚ ﰲ ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻭﻓﹶﻮﻗِﻴﺘِﻪِ
)ﻭﻗﹶﻮﻟﹸﻪ ﻓِﻲ ﺭﻗﹾﻴﺔِ ﺍﻟﹾﻤﺮِﻳﺾِ } :ﺭﺑﻨﺎ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﺗﻘﹶﺪﺱ ﺍﺳﻤﻚ ،ﺃﹶﻣﺮﻙ ﻓِﻲ
ﺍﻟﺴﻤﺎﺀِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ،ﻛﹶﻤﺎ ﺭﺣﻤﺘﻚ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ﺍﺟﻌﻞﹾ ﺭﺣﻤﺘﻚ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ،ﺍﻏﹾﻔِﺮ ﻟﹶﻨﺎ ﺣﻮﺑﻨﺎ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (4464ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (222ﺃﲪﺪ ).(33/3
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ ) ، (7005ﻣﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ) ، (1016ﺃﲪﺪ ).(256/4
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.174 :
102
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺧﻄﹶﺎﻳﺎﻧﺎ ،ﺃﹶﻧﺖ ﺭﺏ ﺍﻟﻄﱠﻴﺒِﲔ ،ﺃﹶﻧﺰِﻝﹾ ﺭﺣﻤﺔﹰ ﻣِﻦ ﺭﺣﻤﺘِﻚ ،ﻭﺷِﻔﹶﺎﺀً ﻣِﻦ ﺷِﻔﹶﺎﺋِﻚ ﻋﻠﹶﻰ ﻫﺬﹶﺍ
ﺍﻟﹾﻮﺟﻊِ؛ ﻓﹶﻴﺒﺮﺃﹶ { ) (1ﺣﺪِﻳﺚﹲ ﺣﺴﻦ ،ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻭ ﹶﻏﻴﺮﻩ.
ﻭﻗﹶﻮﻟﹸﻪ } :ﺃﹶﻟﹶﺎ ﺗﺄﹾﻣﻨﻮﻧِﻲ ﻭﺃﹶﻧﺎ ﺃﹶﻣِﲔ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ { ) ،(2ﺣﺪِﻳﺚﹲ ﺻﺤِﻴﺢ .ﻭﻗﹶﻮﻟﹸﻪ:
} ﻭﺍﻟﹾﻌﺮﺵ ﻓﹶﻮﻕ ﺍﻟﹾﻤﺎﺀِ ،ﻭﺍﻟﻠﱠﻪ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺮﺵِ ،ﻭﻫﻮ ﻳﻌﻠﹶﻢ ﻣﺎ ﺃﹶﻧﺘﻢ ﻋﻠﹶﻴﻪِ { ﺣﺪِﻳﺚﹲ ﺣﺴﻦ،
ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻭﻏﹶﻴﺮﻩ } ،ﻭﻗﹶﻮﻟﹸﻪ ﻟِﻠﹾﺠﺎﺭِﻳﺔِ :ﺃﹶﻳﻦ ﺍﻟﻠﱠﻪ؟ ،ﻗﹶﺎﻟﹶﺖ :ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﻗﹶﺎﻝﹶ :ﻣﻦ ﺃﹶﻧﺎ؟
ﻗﹶﺎﻟﹶﺖ :ﺃﹶﻧﺖ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ .ﻗﹶﺎﻝﹶ :ﺃﹶﻋﺘِﻘﹾﻬﺎ ﻓﹶِﺈﻧﻬﺎ ﻣﺆﻣِﻨﺔﹲ { ) .(3ﺭﻭﺍﻩ ﻣﺴﻠِﻢ.(
ﻗﹶﻮﻟﹸﻪ } :ﺭﺑﻨﺎ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ { ) (..(4ﺇﱁ؛ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻭﺍﻟﺜﱠﺎﻧِﻲ ﺻﺮِﻳﺢ ﻓِﻲ
ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻭﻓﹶﻮﻗِﻴﺘِﻪِ؛ ﻓﹶﻬﻮ ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ.(5) { Ïä!$yJ¡¡9$# ’Îû `¨B LäêYÏBr&uä } :
ﻭﻗﹶﺪ ﺳﺒﻖ ﺃﹶﻥﹾ ﻗﹸﻠﹾﻨﺎ :ﺇِﻥﱠ ﻫﺬِﻩِ ﺍﻟﻨﺼﻮﺹ ﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻨﻬﺎ ﺃﹶﻥﱠ ﺍﻟﺴﻤﺎﺀَ ﻇﹶﺮﻑ ﺣﺎﻭٍ ﻟﹶﻪ
ﺳﺒﺤﺎﻧﻪ؛ ﺑﻞﹾ )ﻓِﻲ( ﺇِﻣﺎ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺑِﻤﻌﻨﻰ )ﻋﻠﹶﻰ(؛ ﻛﹶﻤﺎ ﻗﹶﺎﻟﹶﻪ ﻛﹶﺜِﲑ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﻠﱡﻐﺔِ ،ﻭ
Æírä‹ã` ’Îû öNä3¨Yt7Ïk=|¹_{ur )ﻓِﻲ( ﺗﻜﹸﻮﻥﹸ ﺑِﻤﻌﻨﻰ )ﻋﻠﹶﻰ( ﻓِﻲ ﻣﻮﺍﺿِﻊ ﻛﹶﺜِﲑﺓٍ؛ ﻣِﺜﹾﻞﹶ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
،(6) { È@÷‚¨Z9$#ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﺟِﻬﺔﹶ ﺍﻟﹾﻌﻠﹸﻮ ،ﻭﻋﻠﹶﻰ ﺍﻟﹾﻮﺟﻬﻴﻦِ ﻓﹶﻬِﻲ ﻧﺺ ﻓِﻲ
ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ.
ﻭﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﺮﻗﹾﻴﺔِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﺗﻮﺳﻞﹲ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ Uﺑِﺎﻟﺜﱠﻨﺎﺀِ ﻋﻠﹶﻴﻪِ ﺑِﺮﺑﻮﺑِﻴﺘِﻪِ ﻭﺇِﻟﹶﺎﻫِﻴﺘِﻪِ ﻭﺗﻘﹾﺪِﻳﺲِ
ﺍﺳﻤِﻪِ ﻭﻋﻠﹸﻮﻩِ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ ﻭﻋﻤﻮﻡِ ﺃﹶﻣﺮِﻩِ ﺍﻟﺸﺮﻋِﻲ ﻭﺃﹶﻣﺮِﻩِ ﺍﻟﹾﻘﹶﺪﺭِﻱ ،ﹸﺛﻢ ﺗﻮﺳﻞﹲ ﺇِﻟﹶﻴﻪِ ﺑِﺮﺣﻤﺘِﻪِ ﺍﻟﱠﺘِﻲ
ﺷﻤﻠﹶﺖ ﺃﹶﻫﻞﹶ ﺳﻤﺎﻭﺍﺗِﻪِ ﺟﻤِﻴﻌﺎ ﺃﹶﻥﹾ ﻳﺠﻌﻞﹶ ﻟِﺄﹶﻫﻞِ ﺍﻟﹾﺄﹶﺭﺽِ ﻧﺼِﻴﺒﺎ ﻣِﻨﻬﺎ ،ﹸﺛﻢ ﺗﻮﺳﻞﹲ ﺇِﻟﹶﻴﻪِ ﺑِﺴﺆﺍﻝِ
) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ ).(3892
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (4094ﻣﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ).(1064
) (3ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (537ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ ) ، (1218ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ).(930
) (4ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ ).(3892
) (5ﺳﻮﺭﺓ ﺍﳌﻠﻚ ﺁﻳﺔ.16 :
) (6ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ.71 :
103
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣﻐﻔِﺮﺓِ ﺍﻟﹾﺤﻮﺏِ ﻭﻫﻮ ﺍﻟﺬﱠﻧﺐ ﺍﻟﹾﻌﻈِﻴﻢ ،ﺛﹸﻢ ﺍﻟﹾﺨﻄﹶﺎﻳﺎ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺩﻭﻧﻪ ،ﺛﹸﻢ ﺗﻮﺳﻞﹲ ﺇِﻟﹶﻴﻪِ ﺑِﺮﺑﻮﺑِﻴﺘِﻪِ
ﺍﻟﹾﺨﺎﺻﺔِ ﻟِﻠﻄﱠﻴﺒِﲔ ﻣِﻦ ﻋِﺒﺎﺩِﻩِ ،ﻭﻫﻢ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀُ ﻭﺃﹶﺗﺒﺎﻋﻬﻢ ،ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺁﺛﹶﺎﺭِﻫﺎ ﺃﹶﻥﹾ ﹶﻏﻤﺮﻫﻢ ﺑِﻨﻌِﻢِ
ﺍﻟﺪﻳﻦِ ﻭﺍﻟﺪﻧﻴﺎ ﺍﻟﻈﱠﺎﻫِﺮﺓِ ﻭﺍﻟﹾﺒﺎ ِﻃﻨﺔِ.
ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﻮﺳﺎﺋِﻞﹸ ﺍﻟﹾﻤﺘﻨﻮﻋﺔﹸ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻟﹶﺎ ﻳﻜﹶﺎﺩ ﻳﺮﺩ ﺩﻋﺎﺀُ ﻣﻦ ﺗﻮﺳﻞﹶ ﺑِﻬﺎ ،ﻭﻟِﻬﺬﹶﺍ ﺩﻋﺎ ﺍﻟﻠﱠﻪ ﺑﻌﺪﻫﺎ
ﺑِﺎﻟﺸﻔﹶﺎﺀِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺷِﻔﹶﺎﺀُ ﺍﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﺪﻉ ﻣﺮﺿﺎ ﺇِﻟﱠﺎ ﺃﹶﺯﺍﻟﹶﻪ ،ﻭﻟﹶﺎ ﺗﻌﻠﱡﻖ ﻓِﻴﻪِ ﻟِﻐﻴﺮِ ﺍﻟﻠﱠﻪِ.
ﻓﹶﻬﻞﹾ ﻳﻔﹾﻘﹶﻪ ﻫﺬﹶﺍ ﻋﺒﺎﺩ ﺍﻟﹾﻘﹸﺒﻮﺭِ ﻣِﻦ ﺍﻟﹾﻤﺘﻮﺳﻠِﲔ ﺑِﺎﻟﺬﱠﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺷﺨﺎﺹِ ﻭﺍﻟﹾﺤﻖ ﻭﺍﻟﹾﺠﺎﻩِ ﻭﺍﻟﹾﺤﺮﻣﺔِ
ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ؟ !
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺍﻟﺜﺎﱐ )(1؛ ﻓﹶﻘﹶﺪ ﺗﻀﻤﻦ ﺷﻬﺎﺩﺓﹶ ﺍﻟﺮﺳﻮﻝِ rﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﻟِﻠﹾﺠﺎﺭِﻳﺔِ ﺍﻟﱠﺘِﻲ ﺍﻋﺘﺮﻓﹶﺖ
ﺑِﻌﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ ،ﻓﹶﺪﻝﱠ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻭﺻﻒ ﺍﻟﹾﻌﻠﹸﻮ ﻣِﻦ ﺃﹶﻋ ﹶﻈﻢِ ﺃﹶﻭﺻﺎﻑِ ﺍﻟﹾﺒﺎﺭِﻱ ﺟﻞﱠ
ﺷﺄﹾﻧﻪ ،ﺣﻴﺚﹸ ﺧﺼﻪ ﺑِﺎﻟﺴﺆﺍﻝِ ﻋﻨﻪ ﺩﻭﻥﹶ ﺑﻘِﻴﺔِ ﺍﻟﹾﺄﹶﻭﺻﺎﻑِ ،ﻭﺩﻝﱠ ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﻌﻠﹸﻮﻩِ
ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖِ ﻣِﻦ ﻛﹸﻞﱢ ﻭﺟﻪٍ ﻫﻮ ﻣِﻦ ﺃﹶﻋ ﹶﻈﻢِ ﺃﹸﺻﻮﻝِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻤﻦ ﺃﹶﻧﻜﹶﺮﻩ؛ ﻓﹶﻘﹶﺪ ﺣﺮِﻡ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺍﻟﺼﺤِﻴﺢ.
ﻭﺍﻟﹾﻌﺠﺐ ﻣِﻦ ﻫ ﺆﻟﹶﺎﺀِ ﺍﻟﹾﺤﻤﻘﹶﻰ ﻣِﻦ ﺍﻟﹾﻤﻌ ﱢﻄﻠﹶﺔِ ﺍﻟﻨﻔﹶﺎﺓِ ﺯﻋﻤﻬﻢ ﺃﹶﻧﻬﻢ ﺃﹶﻋﻠﹶﻢ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦ ﺭﺳﻮﻟِﻪِ،
ﻓﹶﻴﻨﻔﹸﻮﻥﹶ ﻋﻨﻪ ﺍﻟﹾﺄﹶﻳﻦ ﺑﻌﺪﻣﺎ ﻭﻗﹶﻊ ﻫﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆﹸ ﺑِﻌﻴﻨِﻪِ ﻣِﻦ ﺍﻟﺮﺳﻮﻝِ ﻣﺮﺓﹰ ﺳﺎﺋِﻠﹰﺎ ﻏﹶﻴﺮﻩ ،ﻛﹶﻤﺎ ﻓِﻲ ﻫﺬﹶﺍ
)(2
ﺍﻟﹾﺤﺪِﻳﺚِ } ،ﻭﻣﺮﺓﹰ ﻣﺠِﻴﺒﺎ ﻟِﻤﻦ ﺳﺄﹶﻟﹶﻪ ﺑِﻘﹶﻮﻟِﻪِ :ﺃﹶﻳﻦ ﻛﹶﺎﻥﹶ ﺭﺑﻨﺎ؟ {
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ } :ﻭﺍﻟﹾﻌﺮﺵ ﻓﹶﻮﻕ ﺍﻟﹾﻤﺎﺀِ { (..ﺇﱁ؛ ﻓﹶﻔِﻴﻪِ ﺍﻟﹾﺠﻤﻊ ﺑﻴﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﻌﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ
ﻋﺮﺷِﻪِ ،ﻭﺑِﺈِﺣﺎﻃﹶﺔِ ) (3ﻋِﻠﹾﻤِﻪِ ﺑِﺎﻟﹾﻤﻮﺟﻮﺩﺍﺕِ ﻛﹸﻠﱢﻬﺎ.
ﻓﹶﺴﺒﺤﺎﻥﹶ ﻣﻦ ﻫﻮ ﻋﻠِﻲ ﻓِﻲ ﺩﻧﻮﻩِ ،ﻗﹶﺮِﻳﺐ ﻓِﻲ ﻋﻠﹸﻮﻩِ.
) (1ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺣﺴﺐ ﺗﺮﺗﻴﺐ ﺍﳌﱳ ﻫﻮ ﻗﻮﻟﻪ " :ﻭﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺍﳌﺎﺀ " ﺇﱁ ،ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﳉﺎﺭﻳﺔ ﻓﻬﻮ ﺍﻟﺜﺎﻟﺚ ،ﻓﻠﻴﺘﻨﺒﻪ
ﻟﺬﻟﻚ.
) (2ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (3109ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (182ﺃﲪﺪ ).(11/4
) (3ﻛﺬﺍ ﰲ ﺍﻷﺻﻞ ،ﻭﺍﻟﺼﻮﺍﺏ " ﻭﺑﲔ ﺍﻹﳝﺎﻥ ﺑﺈﺣﺎﻃﺔ " ،ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
104
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺃﹶﻓﹾﻀﻞﹶ ﺍﻟﹾﺈِﳝﺎﻥِ ﻫﻮ ﻣﻘﹶﺎﻡ ﺍﻟﹾﺈِﺣﺴﺎﻥِ ﻭﺍﻟﹾﻤﺮﺍﻗﹶﺒﺔِ
)ﻭﻗﹶﻮﻟﹸﻪ } :ﺃﹶﻓﹾﻀﻞﹸ ﺍﻟﹾﺈِﳝﺎﻥِ ﺃﹶﻥﹾ ﺗﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻣﻌﻚ ﺣﻴﺜﹸﻤﺎ ﻛﹸﻨﺖ ،{ ﺣﺪِﻳﺚﹲ ﺣﺴﻦ،
ﻭﻗﹶﻮﻟﹸﻪ } :ﺇِﺫﹶﺍ ﻗﹶﺎﻡ ﺃﹶﺣﺪﻛﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﺼﻠﹶﺎﺓِ؛ ﻓﹶﻠﹶﺎ ﻳﺒﺼﻘﹶﻦ ﻗِﺒﻞﹶ ﻭﺟﻬِﻪِ ،ﻭﻟﹶﺎ ﻋﻦ ﻳﻤِﻴﻨِﻪِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻗِﺒﻞﹶ
ﻭﺟﻬِﻪِ ،ﻭﻟﹶﻜِﻦ ﻋﻦ ﻳﺴﺎﺭِﻩِ ،ﺃﹶﻭ ﺗﺤﺖ ﻗﹶﺪﻣِﻪِ { ) ،(1ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ ،ﻭﻗﹶﻮﻟﹸﻪ } r ﺍﻟﻠﱠﻬﻢ ﺭﺏ
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﺍﻟﺴﺒﻊِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻭﺭﺏ ﺍﻟﹾﻌﺮﺵِ ﺍﻟﹾﻌﻈِﻴﻢِ ،ﺭﺑﻨﺎ ﻭﺭﺏ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻓﹶﺎﻟِﻖ ﺍﻟﹾﺤﺐ
ﻭﺍﻟﻨﻮﻯ ،ﻣﻨﺰِﻝﹶ ﺍﻟﺘﻮﺭﺍﺓِ ﻭﺍﻟﹾِﺈﻧﺠِﻴﻞِ ﻭﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﺃﹶﻋﻮﺫﹸ ﺑِﻚ ﻣِﻦ ﺷﺮ ﻧﻔﹾﺴِﻲ ﻭﻣِﻦ ﺷﺮ ﻛﹸﻞﱢ ﺩﺍﺑﺔٍ ﺃﹶﻧﺖ
ﺁﺧِﺬﹲ ﺑِﻨﺎﺻِﻴﺘِﻬﺎ ،ﺃﹶﻧﺖ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻓﹶﻠﹶﻴﺲ ﻗﹶﺒﻠﹶﻚ ﺷﻲﺀٌ ،ﻭﺃﹶﻧﺖ ﺍﻟﹾﺂﺧِﺮ ﻓﹶﻠﹶﻴﺲ ﺑﻌﺪﻙ ﺷﻲﺀٌ ،ﻭﺃﹶﻧﺖ
ﺍﻟﻈﱠﺎﻫِﺮ ﻓﹶﻠﹶﻴﺲ ﻓﹶﻮﻗﹶﻚ ﺷﻲﺀٌ ،ﻭﺃﹶﻧﺖ ﺍﻟﹾﺒﺎﻃِﻦ ﻓﹶﻠﹶﻴﺲ ﺩﻭﻧﻚ ﺷﻲﺀٌ؛ ﺍﻗﹾﺾِ ﻋﻨﻲ ﺍﻟﺪﻳﻦ ﻭﺃﹶﻏﹾﻨِﻨِﻲ ﻣِﻦ
ﺍﻟﹾﻔﹶﻘﹾﺮِ { ) ،(2ﺭِﻭﺍﻳﺔﹸ ﻣﺴﻠِﻢٍ ،ﻭﻗﹶﻮﻟﹸﻪ r ﻟﹶﻤﺎ ﺭﻓﹶﻊ ﺍﻟﺼﺤﺎﺑﺔﹸ ﺃﹶﺻﻮﺍﺗﻬﻢ ﺑِﺎﻟﺬﱢﻛﹾﺮِ } :ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ
ﺃﹶﺭﺑِﻌﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ؛ ﻓﹶِﺈﻧﻜﹸﻢ ﻟﹶﺎ ﺗﺪﻋﻮﻥﹶ ﺃﹶﺻﻢ ﻭﻟﹶﺎ ﻏﹶﺎﺋِﺒﺎ ،ﺇِﻧﻤﺎ ﺗﺪﻋﻮﻥﹶ ﺳﻤِﻴﻌﺎ ﺑﺼِﲑﺍ ﻗﹶﺮِﻳﺒﺎ ،ﺇِﻥﱠ
ﺍﻟﱠﺬِﻱ ﺗﺪﻋﻮﻧﻪ ﺃﹶﻗﹾﺮﺏ ﺇِﻟﹶﻰ ﺃﹶﺣﺪِﻛﹸﻢ ﻣِﻦ ﻋﻨﻖِ ﺭﺍﺣِﻠﹶﺘِﻪِ { ) ،(3ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ(.
)( 4
ﺩﻟﹶﺎﻟﹶﺔﹲ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺃﹶﻓﹾﻀﻞﹶ ﺍﻟﹾﺈِﳝﺎﻥِ ﻫﻮ ﻣﻘﹶﺎﻡ ﻗﹶﻮﻟﹸﻪ) :ﺃﹶﻓﹾﻀﻞﹸ ﺍﻟﹾﺈِﳝﺎﻥِ ﺃﹶﻥﹾ ﺗﻌﻠﹶﻢ (..ﺇﱁ؛ ﻓِﻴﻪِ
ﺍﻟﹾﺈِﺣﺴﺎﻥِ ﻭﺍﻟﹾﻤﺮﺍﻗﹶﺒﺔِ ،ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﻌﺒﺪ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ﻛﹶﺄﹶﻧﻪ ﻳﺮﺍﻩ ﻭﻳﺸﺎﻫِﺪﻩ ،ﻭﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻣﻌﻪ
ﺣﻴﺚﹸ ﻛﹶﺎﻥﹶ ،ﻓﹶﻠﹶﺎ ﻳﺘﻜﹶﻠﱠﻢ ﻭﻟﹶﺎ ﻳﻔﹾﻌﻞﹸ ﻭﻟﹶﺎ ﻳﺨﻮﺽ ﻓِﻲ ﺃﹶﻣﺮٍ ﺇِﻟﱠﺎ ﻭﺍﻟﻠﱠﻪ ﺭﻗِﻴﺐ ﻣﻄﱠﻠِﻊ ﻋﻠﹶﻴﻪِ؛ ﻗﹶﺎﻝﹶ
$¨Zà2 žwÎ) @@yJtã ô`ÏB tbqè=yJ÷ès? Ÿwur 5b#uäö•è% `ÏB çm÷ZÏB (#qè=÷Gs? $tBur 5bù'x© ’Îû ãbqä3s? $tBur ﺗﻌﺎﻟﹶﻰ} :
.(5) { 4 Ïm‹Ïù tbqàÒ‹Ïÿè? øŒÎ) #·Šqåkà- ö/ä3ø‹n=tæ
) (1ﻣﺴﻠﻢ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ).(3014
) (2ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (2713ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (5051ﺃﲪﺪ ).(404/2
) (3ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻘﺪﺭ ) ، (6236ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (2704ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )(3374
،ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (1526ﺃﲪﺪ ).(419/4
) (4ﻟﻴﺲ ﰲ ﺍﻷﺻﻞ ﻟﻔﻆ " ﻓﻴﻪ " ﻭﻟﻜﻦ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
) (5ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ.61 :
105
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﻤﻌِﻴﺔِ ﺇِﺫﹶﺍ ﺍﺳﺘﺤﻀﺮﻫﺎ ﺍﻟﹾﻌﺒﺪ ﻓِﻲ ﻛﹸﻞﱢ ﺃﹶﺣﻮﺍﻟِﻪِ؛ ﻓﹶﺈِﻧﻪ ﻳﺴﺘﺤﻴِﻲ ﻣِﻦ ﺍﻟﻠﱠﻪِ
Uﺃﹶﻥﹾ ﻳﺮﺍﻩ ﺣﻴﺚﹸ ﻧﻬﺎﻩ ،ﺃﹶﻭ ﺃﹶﻥﹾ ﻳﻔﹾﺘﻘِﺪﻩ ﺣﻴﺚﹸ ﺃﹶﻣﺮﻩ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻮﻧﺎ ﻟﹶﻪ ﻋﻠﹶﻰ ﺍﺟﺘِﻨﺎﺏِ ﻣﺎ ﺣﺮﻡ
ﺍﻟﻠﱠﻪ ،ﻭﺍﻟﹾﻤﺴﺎﺭﻋﺔِ ﺇِﻟﹶﻰ ﻓِﻌﻞِ ﻣﺎ ﺃﹸﻣِﺮ ﺑِﻪِ ﻣِﻦ ﺍﻟﻄﱠﺎﻋﺎﺕِ ﻋﻠﹶﻰ ﻭﺟﻪِ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﻇﹶﺎﻫِﺮﺍ ﻭﺑﺎﻃِﻨﺎ ،ﻭﻟﹶﺎ
ﺳِﻴﻤﺎ ﺇِﺫﹶﺍ ﺩﺧﻞﹶ ﻓِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺃﹶﻋﻈﹶﻢ ﺻِﻠﹶﺔٍ ﻭﻣﻨﺎﺟﺎﺓٍ ﺑﻴﻦ ﺍﻟﹾﻌﺒﺪِ ﻭﺭﺑﻪِ ،ﻓﹶﻴﺨﺸﻊ ﻗﹶﻠﹾﺒﻪ،
ﻭﻳﺴﺘﺤﻀِﺮ ﻋ ﹶﻈﻤﺔﹶ ﺍﻟﻠﱠﻪِ ﻭﺟﻠﹶﺎﻟﹶﻪ ،ﻓﹶﺘﻘِﻞﱡ ﺣﺮﻛﹶﺎﺗﻪ ،ﻭﻟﹶﺎ ﻳﺴِﻲﺀُ ﺍﻟﹾﺄﹶﺩﺏ ﻣﻊ ﺭﺑﻪِ ﺑِﺎﻟﹾﺒﺼﻖِ ﺃﹶﻣﺎﻣﻪ ﺃﹶﻭ
ﻋﻦ ﻳﻤِﻴﻨِﻪِ.
ﻗﹶﻮﻟﹸﻪ) :ﺇِﺫﹶﺍ ﻗﹶﺎﻡ ﺃﹶﺣﺪﻛﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﺼﻠﹶﺎﺓِ (..ﺇﱁ؛ ﺩﻝﱠ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞﱠ ﻳﻜﹸﻮﻥﹸ ﻗِﺒﻞﹶ ﻭﺟﻪِ
ﺍﻟﹾﻤﺼﻠﱢﻲ.
ﻗﹶﺎﻝﹶ ﺷﻴﺦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻓِﻲ )ﺍﻟﹾﻌﻘِﻴﺪﺓِ ﺍﻟﹾﺤﻤﻮِﻳﺔِ() ،ﺇِﻥﱠ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﺣﻖ ﻋﻠﹶﻰ ﻇﹶﺎﻫِﺮِﻩِ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ
ﻓﹶﻮﻕ ﺍﻟﹾﻌﺮﺵِ ،ﻭﻫﻮ ﻗِﺒﻞﹶ ﻭﺟﻪِ ﺍﻟﹾﻤﺼﻠﱢﻲ ،ﺑﻞﹾ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺻﻒ ﻳﺜﹾﺒﺖ ﻟِﻠﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻟﹶﻮ
ﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﻓﹶﻮﻗﹶﻪ،
ﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ؛ ﻟﹶﻜﹶﺎﻧﺖِ ﺍﻟﺴﻤﺎﺀُ ﻭﺍﻟ
ﺃﹶﻧﻪ ﻳﻨﺎﺟِﻲ ﺍﻟﺴﻤﺎﺀَ ﺃﹶﻭ ﻳﻨﺎﺟِﻲ ﺍﻟ
ﻭﻛﹶﺎﻧﺖ ﺃﹶﻳﻀﺎ ﻗِﺒﻞﹶ ﻭﺟﻬِﻪِ(.
ﻗﹶﻮﻟﹸﻪ) :ﺍﻟﻠﱠﻬﻢ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕِ (..ﺇﱁ؛ ﺗﻀﻤﻦ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺇِﺛﹾﺒﺎﺕ ﺃﹶﺳﻤﺎﺋِﻪِ ﺗﻌﺎﻟﹶﻰ :ﺍﻟﹾﺄﹶﻭﻝِ،
ﻭﺍﻟﹾﺂﺧِﺮِ ،ﻭﺍﻟﻈﱠﺎﻫِﺮِ ،ﻭﺍﻟﹾﺒﺎ ِﻃﻦِ ،ﻭﻫِﻲ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ ،ﻭﻗﹶﺪ ﻓﹶﺴﺮﻫﺎ ﺍﻟﻨﺒِﻲ r ﺑِﻤﺎ ﻟﹶﺎ ﻳﺪﻉ
ﻣﺠﺎﻟﹰﺎ ﻟِﻘﹶﺎِﺋﻞٍ ،ﻓﹶﻬﻮ ﺃﹶﻋﻠﹶﻢ ﺍﻟﹾﺨﻠﹾﻖِ ﺟﻤِﻴﻌﺎ ﺑِﺄﹶﺳﻤﺎﺀِ ﺭﺑﻪِ ﻭﺑِﺎﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﱠﺘِﻲ ﺗﺪﻝﱡ ﻋﻠﹶﻴﻬﺎ ،ﻓﹶﻠﹶﺎ ﻳﺼِﺢ ﺃﹶﻥﹾ
ﻳﻠﹾﺘﻔﹶﺖ ﺇِﻟﹶﻰ ﻗﹶﻮﻝِ ﻏﹶﻴﺮِﻩِ ﺃﹶﻳﺎ ﻛﹶﺎﻥﹶ.
ﻭﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺃﹶﻳﻀﺎ ﻳﻌﻠﱢﻤﻨﺎ ﻧﺒِﻴﻨﺎ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻭﺳﻠﹶﺎﻣﻪ ﻋﻠﹶﻴﻪِ ﻭﺁﻟِﻪِ ﻛﹶﻴﻒ ﻧﺜﹾﻨِﻲ ﻋﻠﹶﻰ ﺭﺑﻨﺎ
Uﻗﹶﺒﻞﹶ ﺍﻟﺴﺆﺍﻝِ ،ﻓﹶﻬﻮ ﻳﺜﹾﻨِﻲ ﻋﻠﹶﻴﻪِ ﺑِﺮﺑﻮﺑِﻴﺘِﻪِ ﺍﻟﹾﻌﺎﻣﺔِ ﺍﻟﱠﺘِﻲ ﺍﻧﺘ ﹶﻈﻤﺖ ﻛﹸﻞﱠ ﺷﻲﺀٍ ،ﺛﹸﻢ ﺑِﺮﺑﻮﺑِﻴﺘِﻪِ
ﺍﻟﹾﺨﺎﺻﺔِ ﺍﻟﹾﻤﻤﺜﱠﻠﹶﺔِ ﻓِﻲ ﺇِﻧﺰﺍﻟِﻪِ ﻫﺬِﻩِ ﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﺗﺤﻤِﻞﹸ ﺍﻟﹾﻬﺪﻯ ﻭﺍﻟﻨﻮﺭ ﺇِﻟﹶﻰ ﻋِﺒﺎﺩِﻩِ ،ﹸﺛﻢ ﻳﻌﻮﺫﹸ
ﻭﻳﻌﺘﺼِﻢ ﺑِﻪِ ﺳﺒﺤﺎﻧﻪ ﻣِﻦ ﺷﺮ ﻧﻔﹾﺴِﻪِ ﻭﻣِﻦ ﺷﺮ ﻛﹸﻞﱢ ﺫِﻱ ﺷﺮ ﻣِﻦ ﺧﻠﹾﻘِﻪِ ،ﹸﺛﻢ ﻳﺴﺄﹶﻟﹸﻪ ﻓِﻲ ﺁﺧِﺮِ
ﺍﻟﹾﺤﺪِﻳﺚِ ﺃﹶﻥﹾ ﻳﻘﹾﻀِﻲ ﻋﻨﻪ ﺩﻳﻨﻪ ،ﻭﺃﹶﻥﹾ ﻳ ﻐﻨِﻴﻪ ﻣِﻦ ﻓﹶﻘﹾﺮٍ.
106
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻗﹶﻮﻟﹸﻪ } :ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺭﺑﻌﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ..(1) { ﺇﱁ؛ ﺃﹶﻓﹶﺎﺩ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﻗﹸﺮﺑﻪ ﺳﺒﺤﺎﻧﻪ
ﻣِﻦ ﻋِﺒﺎﺩِﻩِ ،ﻭﺃﹶﻧﻪ ﻟﹶﻴﺲ ﺑِﺤﺎﺟﺔٍ ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻳﺮﻓﹶﻌﻮﺍ ﺇِﻟﹶﻴﻪِ ﺃﹶﺻﻮﺍﺗﻬﻢ؛ ﻓﹶﺈِﻧﻪ ﻳﻌﻠﹶﻢ ﺍﻟﺴﺮ ﻭﺍﻟﻨﺠﻮﻯ ،ﻭﻫﺬﹶﺍ
ﺍﻟﹾﻘﹸﺮﺏ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﻗﹸﺮﺏ ﺇِﺣﺎ ﹶﻃﺔٍ ،ﻭﻋِﻠﹾﻢٍ ،ﻭﺳﻤﻊٍ ،ﻭﺭﺅﻳﺔٍ ،ﻓﹶﻠﹶﺎ ﻳﻨﺎﻓِﻲ ﻋﻠﹸﻮﻩ ﻋﻠﹶﻰ
ﺧﻠﹾﻘِﻪِ.
ﺣﺪﻳﺚ ﰲ ﺭﺅﻳﺔِ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﻟِﻠﱠﻪِ Uﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻭﺗﻤﺘﻌِﻬِﻢ ﺑِﺎﻟﻨﻈﹶﺮِ ﺇِﻟﹶﻰ ﻭﺟﻬِﻪِ ﺍﻟﹾﻜﹶﺮِﱘِ
)ﻗﹶﻮﻟﹸﻪ } :ﺇِﻧﻜﹸﻢ ﺳﺘﺮﻭﻥﹶ ﺭﺑﻜﹸﻢ ﻛﹶﻤﺎ ﺗﺮﻭﻥﹶ ﺍﻟﹾﻘﹶﻤﺮ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﹾﺒﺪﺭِ ،ﻟﹶﺎ ﺗﻀﺎﻣﻮﻥﹶ ﻓِﻲ ﺭﺅﻳﺘِﻪِ ،ﻓﹶﺈِﻥِ
ﺸﻤﺲِ ﻭﺻﻠﹶﺎﺓٍ ﻗﹶﺒﻞﹶ ﻏﹸﺮﻭﺑِﻬﺎ؛ ﻓﹶﺎﻓﹾﻌﻠﹸﻮﺍ { ) ،(2ﻣﺘﻔﹶﻖ
ﺍﺳﺘ ﹶﻄﻌﺘﻢ ﺃﹶﻟﱠﺎ ﺗ ﻐﻠﹶﺒﻮﺍ ﻋﻠﹶﻰ ﺻﻠﹶﺎﺓٍ ﻗﹶﺒﻞﹶ ﹸﻃﻠﹸﻮﻉِ ﺍﻟ
ﻋﻠﹶﻴﻪِ(.
ﺸﻬﺪ ﻟِﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺂﻳﺎﺕ ﺍﻟﺴﺎﺑِﻘﹶﺔﹸ ﻣِﻦ ﺭﺅﻳﺔِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ
ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺍﻟﺼﺤِﻴﺢ ﺍﻟﹾﻤﺘﻮﺍﺗِﺮ ﻳ
ﻟِﻠﱠﻪِ Uﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﺗﻤﺘﻌِﻬِﻢ ﺑِﺎﻟﻨﻈﹶﺮِ ﺇِﻟﹶﻰ ﻭﺟﻬِﻪِ ﺍﻟﹾﻜﹶﺮِﱘِ.
ﻭﻫﺬِﻩِ ﺍﻟﻨﺼﻮﺹ ﻣِﻦ ﺍﻟﹾﺂﻳﺎﺕِ ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺃﹶﻣﺮﻳﻦِ:
ﺃﹶﻭﻟﹸﻬﻤﺎ :ﻋﻠﹸﻮﻩ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ؛ ﻟِﺄﹶﻧﻬﺎ ﺻﺮِﳛﺔﹲ ﻓِﻲ ﺃﹶﻧﻬﻢ ﻳﺮﻭﻧﻪ ﻣِﻦ ﻓﹶﻮﻗِﻬِﻢ.
ﺛﹶﺎﻧِﻴﻬِﻤﺎ :ﺃﹶﻥﱠ ﺃﹶﻋ ﹶﻈﻢ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﻨﻌِﻴﻢِ ﻫﻮ ﺍﻟﻨﻈﹶﺮ ﺇِﻟﹶﻰ ﻭﺟﻪِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻜﹶﺮِﱘِ.
ﻭﻗﹶﻮﻟﹸﻪ } :ﻛﹶﻤﺎ ﺗﺮﻭﻥﹶ ﺍﻟﹾﻘﹶﻤﺮ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﹾﺒﺪﺭِ { )(3؛ ﺍﻟﹾﻤﺮﺍﺩ ﺗ
ﺸﺒِﻴﻪ ﺍﻟﺮﺅﻳﺔِ ﺑِﺎﻟﺮﺅﻳﺔِ ،ﻟﹶﺎ ﺗﺸﺒِﻴﻪ
ﺍﻟﹾﻤﺮﺋِﻲ ﺑِﺎﻟﹾﻤﺮﺋِﻲ؛ ﻳﻌﻨِﻲ :ﺃﹶﻥﱠ ﺭ ﺅﻳﺘﻬﻢ ﻟِﺮﺑﻬِﻢ ﺗﻜﹸﻮﻥﹸ ﻣِﻦ ﺍﻟ ﱡﻈﻬﻮﺭِ ﻭﺍﻟﹾﻮﺿﻮﺡِ ﻛﹶﺮﺅﻳﺔِ ﺍﻟﹾﻘﹶﻤﺮِ ﻓِﻲ
ﺃﹶﻛﹾﻤﻞِ ﺣﺎﻟﹶﺎﺗِﻪِ ،ﻭﻫِﻲ ﻛﹶﻮﻧﻪ ﺑﺪﺭﺍ ،ﻭﻟﹶﺎ ﻳﺤﺠﺒﻪ ﺳﺤﺎﺏ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺑﻌﺪ ﺫﹶﻟِﻚ } :ﻟﹶﺎ ﺗﻀﺎﻣﻮﻥﹶ
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (2830ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (2704ﺃﲪﺪ ).(402/4
) (2ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ) ، (529ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (633ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﳉﻨﺔ )، (2551
ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (4729ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (177ﺃﲪﺪ ).(360/4
) (3ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (182ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﳉﻨﺔ ) ، (2554ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (4730ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )( 178
،ﺃﲪﺪ ).(389/2
107
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓِﻲ ﺭ ﺅﻳﺘِﻪِ { )(1؛ ﺭﻭِﻱ ﺑِﺘ
ﺸﺪِﻳﺪِ ﺍﻟﹾﻤِﻴﻢِ ﻣِﻦ ﺍﻟﺘﻀﺎﻡ؛ ﺑِﻤﻌﻨﻰ :ﺍﻟﺘﺰﺍﺣﻢِ ﻭﺍﻟﺘﻠﹶﺎﺻﻖِ ،ﻭﺍﻟﺘﺎﺀُ ﻳﺠﻮﺯ
ﻓِﻴﻬﺎ ﺍﻟﻀﻢ ﻭﺍﻟﹾﻔﹶﺘﺢ ،ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺻﻞﹶ ﺗﺘﻀﺎﻣﻮﻥﹶ ،ﻓﹶﺤﺬِﻓﹶﺖ ﺇِﺣﺪﻯ ﺍﻟﺘﺎﺀَﻳﻦِ ﺗﺨﻔِﻴﻔﹰﺎ ،ﻭﺭﻭِﻱ
ﺑِﺘﺨﻔِﻴﻒِ ﺍﻟﹾﻤِﻴﻢِ ﻣِﻦ ﺍﻟﻀﻴﻢِ؛ ﺑِﻤﻌﻨﻰ :ﺍﻟ ﱡﻈﻠﹾﻢِ؛ ﻳﻌﻨِﻲ :ﻟﹶﺎ ﻳﻠﹾﺤﻘﹸﻜﹸﻢ ﻓِﻲ ﺭ ﺅﻳﺘِﻪِ ﺿﻴﻢ ﻭﻟﹶﺎ ﻏﹶﺒﻦ.
ﻭﻓِﻲ ﺣﺜﱢﻪِ rﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﻋﻠﹶﻰ ﺻﻠﹶﺎﺓِ ﺍﻟﹾﻌﺼﺮِ ﻭﺻﻠﹶﺎﺓِ ﺍﻟﹾﻔﹶﺠﺮِ -ﺧﺎﺻﺔﹰ -ﺇِﺷﺎﺭﺓﹲ ﺇِﻟﹶﻰ
ﺃﹶﻥﱠ ﻣﻦ ﺣﺎﻓﹶﻆﹶ ﻋﻠﹶﻴﻬِﻤﺎ ﻓِﻲ ﺟﻤﺎﻋﺔٍ ﻧﺎﻝﹶ ﻫﺬﹶﺍ ﺍﻟﻨﻌِﻴﻢ ﺍﻟﹾﻜﹶﺎﻣِﻞﹶ ،ﺍﻟﱠﺬِﻱ ﻳﻀﻤﺤِﻞﱡ ﺑِِﺈﺯﺍﺋِﻪِ ﻛﹸﻞﱡ ﻧﻌِﻴﻢٍ،
ﻭﻫﻮ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺗﺄﹾﻛِﻴﺪِ ﻫﺎﺗﻴﻦِ ﺍﻟﺼﻠﹶﺎﺗﻴﻦِ ﻛﹶﻤﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺍﻟﹾﺂﺧﺮ } :ﻳﺘﻌﺎﻗﹶﺒﻮﻥﹶ
ﻓِﻴﻜﹸﻢ ﻣﻠﹶﺎﺋِﻜﹶﺔﹲ ﺑِﺎﻟﻠﱠﻴﻞِ ﻭﻣﻠﹶﺎﺋِﻜﹶﺔﹲ ﺑِﺎﻟﻨﻬﺎﺭِ ،ﻭﻳﺠﺘﻤِﻌﻮﻥﹶ ﻓِﻲ ﺻﻠﹶﺎﺓِ ﺍﻟﺼﺒﺢِ ﻭﺻﻠﹶﺎﺓِ ﺍﻟﹾﻌﺼﺮِ { )،(2
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ.
ﻣﻌﺘﻘﹶﺪ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺍﻹﳝﺎﻥ ﺑِﻤﺎ ﻭﺭﺩﺕ ﺑِﻪِ ﺍﻟﺴﻨﺔﹸ ﺍﻟﺼﺤِﻴﺤﺔﹸ ﻣِﻦ ﺻِﻔﹶﺎﺕٍ
ﻛﻤﺎ ﻫﻲ
) ..ﺇِﻟﹶﻰ ﺃﹶﻣﺜﹶﺎﻝِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﱠﺘِﻲ ﻳﺨﺒِﺮ ﻓِﻴﻬﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻋﻦ ﺭﺑﻪِ ﺑِﻤﺎ ﻳﺨﺒِﺮ ﺑِﻪِ؛ ﻓﹶﺈِﻥﱠ
ﺍﻟﹾﻔِﺮﻗﹶﺔﹶ ﺍﻟﻨﺎﺟِﻴﺔﹶ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺬﹶﻟِﻚ؛ ﻛﹶﻤﺎ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﻤﺎ ﺃﹶﺧﺒﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ؛
ﻣِﻦ ﻏﹶﻴﺮِ ﺗﺤﺮِﻳﻒٍ ﻭﻟﹶﺎ ﺗﻌﻄِﻴﻞٍ ،ﻭﻣِﻦ ﻏﹶﻴﺮِ ﺗﻜﹾﻴِﻴﻒٍ ﻭﻟﹶﺎ ﺗﻤﺜِﻴﻞٍ ،ﺑﻞﹾ ﻫﻢ ﺍﻟﹾﻮﺳﻂﹸ ﻓِﻲ ﻓِﺮﻕِ ﺍﻟﹾﺄﹸﻣﺔِ؛
ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹸﻣﺔﹶ ﻫِﻲ ﺍﻟﹾﻮﺳﻂﹸ ﻓِﻲ ﺍﻟﹾﺄﹸﻣﻢِ(.
ﻗﹶﻮﻟﹸﻪ) :ﺇِﻟﹶﻰ ﺃﹶﻣﺜﹶﺎﻝِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ (..ﺇﱁ.
ﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﺍﻟﹾﻤﺆﻟﱢﻒ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﻟﹶﻴﺲ ﻫﻮ ﻛﹸﻞﱠ ﻣﺎ ﻭﺭﺩ ﻓِﻲ ﺑﺎﺏِ ﺍﻟﺼﻔﹶﺎﺕِ ﻣِﻦ
ﺍﻟﹾﺄﹶﺧﺒﺎﺭِ؛ ﻧﺒﻪ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺃﹶﻣﺜﹶﺎﻝﹶ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﱠﺘِﻲ ﺫﹶﻛﹶﺮﻫﺎ ﻣِﻤﺎ ﻳﺨﺒِﺮ ﻓِﻴﻪِ ﺍﻟﺮﺳﻮﻝﹸ rﻋﻦ ﺭﺑﻪِ
ﺑِﻤﺎ ﻳﺨﺒِﺮ ﺑِﻪِ ،ﻓﹶﺈِﻥﱠ ﺣﻜﹾﻤﻪ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻫﻮ ﻭﺟﻮﺏ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﻤﺎ ﻳﺘﻀﻤﻨﻪ ﻣِﻦ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﻠﱠﻪِ ﻭﺻِﻔﹶﺎﺗِﻪِ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ) ، (529ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (633ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﳉﻨﺔ )، (2551
ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (4729ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (177ﺃﲪﺪ ).(360/4
) (2ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ) ، (530ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (632ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻼﺓ ) ، (485ﺃﲪﺪ
) ، (486/2ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ).(413
108
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﹸﺛﻢ ﻋﺎﺩ ﻓﹶﺄﹶﻛﱠﺪ ﻣﻌﺘﻘﹶﺪ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ،ﻭﻫﻮ ﺃﹶﻧﻬﻢ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﻤﺎ ﻭﺭﺩﺕ ﺑِﻪِ ﺍﻟﺴﻨﺔﹸ
ﺍﻟﺼﺤِﻴﺤﺔﹸ ﻣِﻦ ﺻِﻔﹶﺎﺕٍ؛ ﻛﹶﺈِﳝﺎﻧِﻬِﻢ ﺑِﻤﺎ ﺃﹶﺧﺒﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ،ﻣِﻦ ﻏﹶﻴﺮِ ﺗﺤﺮِﻳﻒٍ ،ﻭﻟﹶﺎ ﺗﻌﻄِﻴﻞٍ،
ﻭﻣِﻦ ﻏﹶﻴﺮِ ﺗﻜﹾﻴِﻴﻒٍ ،ﻭﻟﹶﺎ ﺗﻤﺜِﻴﻞٍ.
ﹸﺛﻢ ﺃﹶﺧﺒﺮ ﻋﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺑِﺄﹶﻧﻬﻢ ﻭﺳﻂﹲ ﺑﻴﻦ ﻓِﺮﻕِ ﺍﻟﻀﻠﹶﺎﻝِ ﻭﺍﻟﺰﻳﻎِ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ؛
$VÜy™ur Zp¨Bé& öNä3»oYù=yèy_ y7Ï9ºx‹x.ur ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔﹶ ﻭﺳﻂﹲ ﺑﻴﻦ ﺍﻟﹾﺄﹸﻣﻢِ ﺍﻟﺴﺎﺑِﻘﹶﺔِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(1) { 3 #Y‰‹Îgx© öNä3ø‹n=tæ ãAqß™§•9$# tbqä3tƒur Ĩ$¨Y9$# ’n?tã uä!#y‰pkà- (#qçRqà6tGÏj9
ﻭﻣﻌﻨﻰ )ﻭﺳﻄﹰﺎ( :ﻋﺪﻭﻟﹰﺎ ﺧِﻴﺎﺭﺍ؛ ﻛﹶﻤﺎ ﻭﺭﺩ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﺑِﺬﹶﻟِﻚ.
ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔﹸ ﻭﺳﻂﹲ ﺑﻴﻦ ﺍﻟﹾﺄﹸﻣﻢِ ﺍﻟﱠﺘِﻲ ﺗﺠﻨﺢ ﺇِﻟﹶﻰ ﺍﻟﹾ ﻐﻠﹸﻮ ﺍﻟﻀﺎﺭ ﻭﺍﻟﹾﺄﹸﻣﻢِ ﺍﻟﱠﺘِﻲ ﺗﻤِﻴﻞﹸ ﺇِﻟﹶﻰ ﺍﻟﺘﻔﹾﺮِﻳﻂِ
ﺍﻟﹾﻤﻬﻠِﻚِ.
ﻓﹶﺈِﻥﱠ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻢِ ﻣﻦ ﹶﻏﻠﹶﺎ ﻓِﻲ ﺍﻟﹾﻤﺨﻠﹸﻮﻗِﲔ ،ﻭﺟﻌﻞﹶ ﻟﹶﻬﻢ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﺨﺎﻟِﻖِ ﻭﺣﻘﹸﻮﻗِﻪِ ﻣﺎ
ﺟﻌﻞﹶ؛ ﻛﹶﺎﻟﻨﺼﺎﺭﻯ ﺍﻟﱠﺬِﻳﻦ ﹶﻏﻠﹶﻮﺍ ﻓِﻲ ﺍﻟﹾﻤﺴِﻴﺢِ ﻭﺍﻟﺮﻫﺒﺎﻥِ.
ﻭﻣِﻨﻬﻢ ﻣﻦ ﺟﻔﹶﺎ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀَ ﻭﺃﹶﺗﺒﺎﻋﻬﻢ ،ﺣﺘﻰ ﻗﹶﺘﻠﹶﻬﻢ ،ﻭﺭﺩ ﺩﻋﻮﺗﻬﻢ؛ ﻛﹶﺎﻟﹾﻴﻬﻮﺩِ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺘﻠﹸﻮﺍ
ﺯﻛﹶﺮِﻳﺎ ﻭﻳﺤﻴﻰ ،ﻭﺣﺎﻭﻟﹸﻮﺍ ﻗﹶﺘﻞﹶ ﺍﻟﹾﻤﺴِﻴﺢِ ،ﻭﺭﻣﻮﻩ ﺑِﺎﻟﹾﺒﻬﺘﺎﻥِ.
ﻭﺃﹶﻣﺎ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔﹸ؛ ﻓﹶﻘﹶﺪ ﺁﻣﻨﺖ ﺑِﻜﹸﻞﱢ ﺭﺳﻮﻝٍ ﺃﹶﺭﺳﻠﹶﻪ ﺍﻟﻠﱠﻪ ،ﻭﺍﻋﺘﻘﹶﺪﺕ ﺭِﺳﺎﻟﹶﺘﻬﻢ ،ﻭﻋﺮﻓﹶﺖ ﻟﹶﻬﻢ
ﻣﻘﹶﺎﻣﺎﺗِﻬِﻢ ﺍﻟﺮﻓِﻴﻌﺔﹶ ﺍﻟﱠﺘِﻲ ﻓﹶﻀﻠﹶﻬﻢ ﺍﻟﻠﱠﻪ ﺑِﻬﺎ.
ﻭﻣِﻦ ﺍﻟﹾﺄﹸﻣﻢِ ﺃﹶﻳﻀﺎ ﻣﻦِ ﺍﺳﺘﺤﻠﱠﺖ ﻛﹸﻞﱠ ﺧﺒِﻴﺚٍ ﻭﻃﹶﻴﺐٍ.
ﻭﻣِﻨﻬﺎ ﻣﻦ ﺣﺮﻡ ﺍﻟ ﱠﻄﻴﺒﺎﺕِ ﹸﻏﻠﹸﻮﺍ ﻭﻣﺠﺎﻭﺯﺓﹰ.
ﻭﺃﹶﻣﺎ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔﹸ؛ ﻓﹶﻘﹶﺪ ﺃﹶﺣﻞﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻬﺎ ﺍﻟﻄﱠﻴﺒﺎﺕِ ،ﻭﺣﺮﻡ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﺨﺒﺎﺋِﺚﹶ.
ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﱠﺘِﻲ ﻣﻦ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﺍﻟﹾﻜﹶﺎﻣِﻠﹶﺔِ ﺑِﺎﻟﺘﻮﺳﻂِ ﻓِﻴﻬﺎ.
ﻓﹶﻜﹶﺬﹶﻟِﻚ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻣﺘﻮﺳﻄﹸﻮﻥﹶ ﺑﻴﻦ ﻓِﺮﻕِ ﺍﻟﹾﺄﹸﻣﺔِ ﺍﻟﹾﻤﺒﺘﺪِﻋﺔِ ﺍﻟﱠﺘِﻲ ﺍﻧﺤﺮﻓﹶﺖ ﻋﻦِ
ﺍﻟﺼﺮﺍﻁِ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.143 :
109
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﰲ ﺑﺎﺏ ﺻﻔﺎﺕ ﺍﷲ
)ﻓﹶﻬﻢ ﻭﺳﻂﹲ ﻓِﻲ ﺑﺎﺏِ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﺘﻌﻄِﻴﻞِ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ،ﻭﺃﹶﻫﻞِ
ﺸﺒﻬﺔِ(.
ﺍﻟﺘﻤﺜِﻴﻞِ ﺍﻟﹾﻤ
ﻗﹶﻮﻟﹸﻪ) :ﻓﹶﻬﻢ ﻭﺳﻂﹲ ﻓِﻲ ﺑﺎﺏِ ﺻِﻔﹶﺎﺕِ ﺍﻟﻠﱠﻪِ (..ﺇﱁ؛ ﻳﻌﻨِﻲ :ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻭﺳﻂﹲ
ﻓِﻲ ﺑﺎﺏِ ﺍﻟﺼﻔﹶﺎﺕِ ﺑﻴﻦ ﻣﻦ ﻳﻨﻔِﻴﻬﺎ ﻭﻳﻌﻄﱢﻞﹸ ﺍﻟﺬﱠﺍﺕ ﺍﻟﹾﻌﻠِﻴﺔﹶ ﻋﻨﻬﺎ ،ﻭﻳﺤﺮﻑ ﻣﺎ ﻭﺭﺩ ﻓِﻴﻬﺎ ﻣِﻦ
ﺍﻟﹾﺂﻳﺎﺕِ ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﻋﻦ ﻣﻌﺎﻧِﻴﻬﺎ ﺍﻟﺼﺤِﻴﺤﺔِ ﺇِﻟﹶﻰ ﻣﺎ ﻳﻌﺘﻘِﺪﻩ ﻫﻮ ﻣِﻦ ﻣﻌﺎﻥٍ ﺑِﻠﹶﺎ ﺩﻟِﻴﻞٍ ﺻﺤِﻴﺢٍ ،ﻭﻟﹶﺎ
ﻋﻘﹾﻞٍ ﺻﺮِﻳﺢٍ؛ ﻛﹶﻘﹶﻮﻟِﻬِﻢ :ﺭﺣﻤﺔﹸ ﺍﻟﻠﱠﻪِ :ﺇِﺭﺍﺩﺗﻪ ﺍﻟﹾِﺈﺣﺴﺎﻥﹶ ،ﻭﻳﺪﻩ :ﻗﹸﺪﺭﺗﻪ ،ﻭﻋﻴﻨﻪ :ﺣِﻔﹾﻈﹸﻪ ﻭﺭِﻋﺎﻳﺘﻪ،
ﻭﺍﺳﺘِﻮﺍﺅﻩ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ :ﺍﺳﺘِﻴﻠﹶﺎﺅﻩ ..ﺇِﻟﹶﻰ ﺃﹶﻣﺜﹶﺎﻝِ ﺫﹶﻟِﻚ ﻣِﻦ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﻨﻔﹾﻲِ ﻭﺍﻟﺘﻌﻄِﻴﻞِ ﺍﻟﱠﺘِﻲ ﺃﹶﻭﻗﹶﻌﻬﻢ
ﻓِﻴﻬﺎ ﺳﻮﺀُ ﹶﻇﻨﻬِﻢ ﺑِﺮﺑﻬِﻢ ،ﻭﺗﻮﻫﻤﻬﻢ ﺃﹶﻥﱠ ﻗِﻴﺎﻡ ﻫﺬِﻩِ ﺍﻟﺼﻔﹶﺎﺕِ ﺑِﻪِ ﻟﹶﺎ ﻳﻌﻘﹶﻞﹸ ﺇِﻟﱠﺎ ﻋﻠﹶﻰ ﺍﻟﻨﺤﻮِ ﺍﻟﹾﻤﻮﺟﻮﺩِ
ﻓِﻲ ﻗِﻴﺎﻣِﻬﺎ ﺑِﺎﻟﹾﻤﺨﻠﹸﻮﻕِ.
ﻭﻟﹶﻘﹶﺪ ﺃﹶﺣﺴﻦ ﺍﻟﹾﻘﹶﺎﺋِﻞﹸ ﺣﻴﺚﹸ ﻳﻘﹸﻮﻝﹸ:
ﻭﻗﹸﺼﺎﺭﻯ ﺃﹶﻣﺮِ ﻣﻦ ﺃﹶﻭﻝﹶ ﺃﹶﻥﹾ ﻇﹶﻨﻮﺍ ﺍﻟﻈﱡﻨﻮﻧﺎ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﺮﺣﻤﻦِ ﻣﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻧﺎ
ﻭﺇِﻧﻤﺎ ﺳﻤﻲ ﺃﹶﻫﻞﹸ ﺍﻟﺘﻌﻄِﻴﻞِ ﺟﻬﻤِﻴﺔﹰ ﻧِﺴﺒﺔﹰ ﺇِﻟﹶﻰ ﺍﻟﹾﺠﻬﻢِ ﺑﻦِ ﺻﻔﹾﻮﺍﻥﹶ ﺍﻟﺘﺮﻣِﺬِﻱ ﺭﺃﹾﺱِ ﺍﻟﹾﻔِﺘﻨﺔِ
ﻭﺍﹶﻟﻀﻠﹶﺎﻝِ ،ﻭﻗﹶﺪ ﺗﻮﺳﻊ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆِ ﺣﺘﻰ ﺃﹶﺻﺒﺢ ﻳﻄﹾﻠﹶﻖ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻣﻦ ﻧﻔﹶﻰ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ
ﻭﺍﻟﺼﻔﹶﺎﺕِ ،ﻓﹶﻬﻮ ﺷﺎﻣِﻞﹲ ﻟِﺠﻤِﻴﻊِ ﻓِﺮﻕِ ﺍﻟﻨﻔﹶﺎﺓِ؛ ﻣِﻦ ﻓﹶﻠﹶﺎﺳِﻔﹶﺔٍ ،ﻭﻣﻌﺘﺰِﻟﹶﺔٍ ،ﻭﺃﹶﺷﻌﺮِﻳﺔٍ ،ﻭﻗﹶﺮﺍﻣِﻄﹶﺔٍ ﺑﺎﻃِﻨِﻴﺔٍ.
ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻭﺳﻂﹲ ﺑﻴﻦ ﻫ ﺆﻟﹶﺎﺀِ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ﺍﻟﻨﻔﹶﺎﺓِ ﻭﺑﻴﻦ ﺃﹶﻫﻞِ ﺍﻟﺘﻤﺜِﻴﻞِ ﺍﻟﹾﻤﺸﺒﻬﺔِ
ﺍﻟﱠﺬِﻳﻦ ﺷﺒﻬﻮﺍ ﺍﻟﻠﱠﻪ ﺑِﺨﻠﹾﻘِﻪِ ،ﻭﻣﺜﱠﻠﹸﻮﻩ ﺑِﻌِﺒﺎﺩِﻩِ.
( { ) ،(1ﻓﹶﻬﺬﹶﺍ ﻳﺮﺩ ﻋﻠﹶﻰ Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 ﻭﻗﹶﺪ ﺭﺩ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘﻴﻦِ ﺑِﻘﹶﻮﻟِﻪِ} :
ﺸﺒﻬﺔِ ،ﻭﻗﹶﻮﻟﹸﻪ (2) { ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur } :ﻳﺮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻄﱢﻠﹶﺔِ.
ﺍﻟﹾﻤ
) (1ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.11 :
) (2ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ.11 :
110
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﻖ؛ ﻓﹶﻬﻢ ﺍﻟﱠﺬِﻳﻦ ﻳﺜﹾﺒِﺘﻮﻥﹶ ﺍﻟﺼﻔﹶﺎﺕِ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺇِﹾﺛﺒﺎﺗﺎ ﺑِﻠﹶﺎ ﺗﻤﺜِﻴﻞٍ ،ﻭﻳﻨﺰﻫﻮﻧﻪ ﻋﻦ
ﻣﺸﺎﺑﻬﺔِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ﺗﻨﺰِﻳﻬﺎ ﺑِﻠﹶﺎ ﺗﻌﻄِﻴﻞٍ ،ﻓﹶﺠﻤﻌﻮﺍ ﺃﹶﺣﺴﻦ ﻣﺎ ﻋِﻨﺪ ﺍﻟﹾﻔﹶﺮِﻳﻘﹶﻴﻦِ؛ ﺃﹶﻋﻨِﻲ ﺍﻟﺘﻨﺰِﻳﻪ
ﺸﺒِﻴﻪِ.
ﻭﺍﻟﹾﺈِﹾﺛﺒﺎﺕ ،ﻭﺗﺮﻛﹸﻮﺍ ﻣﺎ ﺃﹶﺧﻄﹶﺌﹸﻮﺍ ﻭﺃﹶﺳﺎﺀُﻭﺍ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﺘﻌﻄِﻴﻞِ ﻭﺍﻟﺘ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻓِﻲ ﺑﺎﺏِ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﻠﱠﻪِ
)ﻭﻫﻢ ﻭﺳﻂﹲ ﻓِﻲ ﺑﺎﺏِ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﻠﱠﻪِ ﺑﻴﻦ ﺍﻟﹾﺠﺒﺮِﻳﺔِ ﻭﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ(.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻫﻢ ﻭﺳﻂﹲ (..ﺇﱁ؛ ﻗﹶﺎﻝﹶ ﺍﻟﺸﻴﺦ ﺍﻟﹾﻌﻠﱠﺎﻣﺔﹸ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪِ ﺍﻟﹶﻌﺰِﻳﺰِ ﺑﻦِ ﻣﺎﻧِﻊٍ ﻓِﻲ ﺗﻌﻠِﻴﻘِﻪِ
ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﻌِﺒﺎﺭﺓِ ﻣﺎ ﻧﺼﻪ) :ﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻓِﻲ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ؛ ﻫﻞﹾ ﻫِﻲ ﻣﻘﹾﺪﻭﺭﺓﹲ ﻟِﻠﺮﺏ
ﺃﹶﻡ ﻟﹶﺎ؟ ﻓﹶﻘﹶﺎﻝﹶ ﺟﻬﻢ ﻭﺃﹶﺗﺒﺎﻋﻪ ﻭﻫﻢ ﺍﻟﹾﺠﺒﺮِﻳﺔﹸ :ﺇِﻥﱠ ﺫﹶﻟِﻚ ﺍﻟﹾﻔِﻌﻞﹶ ﻣﻘﹾﺪﻭﺭ ﻟِﻠﺮﺏ ﻟﹶﺎ ﻟِﻠﹾﻌﺒﺪِ ،ﻭﻛﹶﺬﹶﻟِﻚ
ﻗﹶﺎﻝﹶ ﺍﻟﹾﺄﹶﺷﻌﺮِﻱ ﻭﺃﹶﺗﺒﺎﻋﻪ :ﺇِﻥﱠ ﺍﻟﹾﻤﺆﺛﱢﺮ ﻓِﻲ ﺍﻟﹾﻤﻘﹾﺪﻭﺭِ ﻗﹸﺪﺭﺓﹸ ﺍﻟﺮﺏ ﺩﻭﻥﹶ ﻗﹸﺪﺭﺓِ ﺍﻟﹾﻌﺒﺪِ ،ﻭﻗﹶﺎﻝﹶ ﺟﻤﻬﻮﺭ
ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻫﻢ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ؛ ﺃﹶﻱ :ﻧﻔﹶﺎﺓﹸ ﺍﻟﹾﻘﹶﺪﺭِ :ﺇِﻥﱠ ﺍﻟﺮﺏ ﻟﹶﺎ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻰ ﻋﻴﻦِ ﻣﻘﹾﺪﻭﺭِ ﺍﻟﹾﻌﺒﺪِ،
ﻭﺍﺧﺘﻠﹶﻔﹸﻮﺍ :ﻫﻞﹾ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻰ ﻣِﺜﹾﻞِ ﻣﻘﹾﺪﻭﺭِﻩِ؟ ﻓﹶﺄﹶﹾﺛﺒﺘﻪ ﺍﻟﹾﺒﺼﺮِﻳﻮﻥﹶ؛ ﻛﹶﺄﹶﺑِﻲ ﻋﻠِﻲ ،ﻭﺃﹶﺑِﻲ ﻫﺎﺷِﻢٍ ،ﻭﻧﻔﹶﺎﻩ
ﺍﻟﹾﻜﹶﻌﺒِﻲ ﻭﺃﹶﺗﺒﺎﻋﻪ ﺍﻟﹾﺒ ﻐﺪﺍﺩِﻳﻮﻥﹶ.
ﻭﻗﹶﺎﻝﹶ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﻖ :ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﹾﻌِﺒﺎﺩِ ﺑِﻬﺎ ﺻﺎﺭﻭﺍ ﻣﻄِﻴﻌِﲔ ﻭﻋﺼﺎﺓﹰ ،ﻭﻫِﻲ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ﻟِﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ،
ﻭﺍﻟﹾﺤﻖ ﺳﺒﺤﺎﻧﻪ ﻣﻨﻔﹶﺮِﺩ ﺑِﺨﻠﹾﻖِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺎﺕِ ،ﻟﹶﺎ ﺧﺎﻟِﻖ ﻟﹶﻬﺎ ﺳِﻮﺍﻩ.
ﻓﹶﺎﻟﹾﺠﺒﺮِﻳﺔﹸ ﹶﻏﻠﹶﻮﺍ ﻓِﻲ ﺇِﹾﺛﺒﺎﺕِ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻓﹶﻨﻔﹶﻮﺍ ﻓِﻌﻞﹶ ﺍﻟﹾﻌﺒﺪِ ﺃﹶﺻﻠﹰﺎ.
ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻧﻔﹶﺎﺓﹸ ﺍﻟﹾﻘﹶﺪﺭِ ﺟﻌﻠﹸﻮﺍ ﺍﻟﹾﻌِﺒﺎﺩ ﺧﺎﻟِﻘِﲔ ﻣﻊ ﺍﻟﻠﱠﻪِ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻣﺠﻮﺱ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ.
ﻭﻫﺪﻯ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻟِﻤﺎ ﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﺤﻖ ﺑِﺈِﺫﹾﻧِﻪِ`tB “ωôgtƒ ª!$#ur } ،
„ ،(1) { ÇËÊÌÈ ?LìÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) âä!$t±oﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺍﻟﹾﻌِﺒﺎﺩ ﻓﹶﺎﻋِﻠﹸﻮﻥﹶ ،ﻭﺍﻟﻠﱠﻪ ﺧﺎﻟِﻘﹸﻬﻢ ﻭﺧﺎﻟِﻖ ﺃﹶﻓﹾﻌﺎﻟِﻬِﻢ؛
ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ،(2) { ÇÒÏÈ tbqè=yJ÷ès? $tBur ö/ä3s)n=s{ ª!$#ur } :ﻭﺇِﻧﻤﺎ ﻧﻘﹶﻠﹾﻨﺎ ﻫﺬِﻩِ ﺍﻟﹾﻌِﺒﺎﺭﺓﹶ ﺑِﻨﺼﻬﺎ؛
ﻟِﺄﹶﻧﻬﺎ ﺗﻠﹾﺨِﻴﺺ ﺟﻴﺪ ﻟِﻤﺬﹶﺍﻫِﺐِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻤِﲔ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ﻭﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.213 :
) (2ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺁﻳﺔ.96 :
111
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻓِﻲ ﺑﺎﺏِ ﻭﻋِﻴﺪِ ﺍﻟﻠﱠﻪِ
)ﻭﻓِﻲ ﺑﺎﺏِ ﻭﻋِﻴﺪِ ﺍﻟﻠﱠﻪِ ﺑﻴﻦ ﺍﻟﹾﻤﺮﺟِﺌﹶﺔِ ﻭﺍﻟﹾﻮﻋِﻴﺪِﻳﺔِ ﻣِﻦ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﻭ ﹶﻏﻴﺮِﻫِﻢ.(
ﻗﹶﻮﻟﹸﻪ) :ﻭﻓِﻲ ﺑﺎﺏِ ﻭﻋِﻴﺪِ ﺍﻟﻠﱠﻪِ (..ﺇﱁ؛ ﻳﻌﻨِﻲ :ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻭﺳﻂﹲ ﻓِﻲ ﺑﺎﺏِ
ﺍﻟﹾﻮﻋِﻴﺪِ ﺑﻴﻦ ﺍﻟﹾﻤﻔﹶﺮﻃِﲔ ﻣِﻦ ﺍﻟﹾﻤﺮﺟِﺌﹶﺔِ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ﻳﻀﺮ ﻣﻊ ﺍﻟﹾﺈِﳝﺎﻥِ ﺫﹶﻧﺐ ،ﻛﹶﻤﺎ ﻟﹶﺎ ﺗﻨﻔﹶﻊ ﻣﻊ
ﺍﻟﹾﻜﹸﻔﹾﺮِ ﻃﹶﺎﻋﺔﹲ ،ﻭﺯﻋﻤﻮﺍ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻣﺠﺮﺩ ﺍﻟﺘﺼﺪِﻳﻖِ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻨﻄِﻖ ﺑِﻪِ ،ﻭﺳﻤﻮﺍ ﺑِﺬﹶﻟِﻚ
ﻧِﺴﺒﺔﹰ ﺇِﻟﹶﻰ ﺍﻟﹾِﺈﺭﺟﺎﺀِ؛ ﺃﹶﻱِ :ﺍﻟﺘﺄﹾﺧِﲑِ؛ ﻟِﺄﹶﻧﻬﻢ ﺃﹶﺧﺮﻭﺍ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﻋﻦِ ﺍﻟﹾﺈِﳝﺎﻥِ.
ﻭﻟﹶﺎ ﺷﻚ ﺃﹶﻥﱠ ﺍﻟﹾِﺈﺭﺟﺎﺀَ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻛﹸﻔﹾﺮ ﻳﺨﺮِﺝ ﺻﺎﺣِﺒﻪ ﻋﻦِ ﺍﻟﹾﻤِﻠﱠﺔِ؛ ﻓﹶﺈِﻧﻪ ﻟﹶﺎ ﺑﺪ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ
ﻣِﻦ ﻗﹶﻮﻝٍ ﺑِﺎﻟﻠﱢﺴﺎﻥِ ،ﻭﺍﻋﺘِﻘﹶﺎﺩٍ ﺑِﺎﻟﹾﺠﻨﺎﻥِ ،ﻭﻋﻤﻞٍ ﺑِﺎﻟﹾﺄﹶﺭﻛﹶﺎﻥِ ،ﻓﹶﺈِﺫﹶﺍ ﺍﺧﺘﻞﱠ ﻭﺍﺣِﺪ ﻣِﻨﻬﺎ ﻟﹶﻢ ﻳﻜﹸﻦِ ﺍﻟﺮﺟﻞﹸ
ﻣﺆﻣِﻨﺎ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾِﺈﺭﺟﺎﺀُ ﺍﻟﱠﺬِﻱ ﻧﺴِﺐ ﺇِﻟﹶﻰ ﺑﻌﺾِ ﺍﻟﹾﺄﹶِﺋﻤﺔِ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹸﻮﻓﹶﺔِ؛ ﻛﹶﺄﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﻭ ﹶﻏﻴﺮِﻩِ ،ﻭﻫﻮ
ﻗﹶﻮﻟﹸﻬﻢ :ﺇِﻥﱠ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﻟﹶﻴﺴﺖ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﻟﹶﻜِﻨﻬﻢ ﻣﻊ ﺫﹶﻟِﻚ ﻳﻮﺍﻓِﻘﹸﻮﻥﹶ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ
ﻳﻌﺬﱢﺏ ﻣﻦ ﻳﻌﺬﱢﺏ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﺑِﺎﻟﻨﺎﺭِ ،ﹸﺛﻢ ﻳﺨﺮِﺟﻬﻢ ﻣِﻨﻬﺎ ﺑِﺎﻟﺸﻔﹶﺎﻋﺔِ ﻭﻏﹶﻴﺮِﻫﺎ ،ﻭﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ
ﺑﺪ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﻣِﻦ ﻧﻄﹾﻖٍ ﺑِﺎﻟﻠﱢﺴﺎﻥِ ،ﻭﻋﻠﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﺍﻟﹾﻤﻔﹾﺮﻭﺿﺔﹶ ﻭﺍﺟِﺒﺔﹲ ﻳﺴﺘﺤِﻖ ﺗﺎﺭِﻛﹸﻬﺎ ﺍﻟﺬﱠﻡ
ﻭﺍﻟﹾﻌِﻘﹶﺎﺏ؛ ﻓﹶﻬﺬﹶﺍ ﺍﻟﻨﻮﻉ ﻣِﻦ ﺍﻟﹾﺈِﺭﺟﺎﺀِ ﻟﹶﻴﺲ ﻛﹸﻔﹾﺮﺍ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻗﹶﻮﻟﹰﺎ ﺑﺎﻃِﻠﹰﺎ ﻣﺒﺘﺪﻋﺎ؛ ﻟِِﺈﺧﺮﺍﺟِﻬِﻢ
ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﻋﻦِ ﺍﻟﹾﺈِﳝﺎﻥِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻮﻋِﻴﺪِﻳﺔﹸ؛ ﻓﹶﻬﻢ ﺍﻟﹾﻘﹶﺎِﺋﻠﹸﻮﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺠِﺐ ﻋﻠﹶﻴﻪِ ﻋﻘﹾﻠﹰﺎ ﺃﹶﻥﹾ ﻳﻌﺬﱢﺏ ﺍﻟﹾﻌﺎﺻِﻲ؛ ﻛﹶﻤﺎ ﻳﺠِﺐ
ﻋﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﺜِﻴﺐ ﺍﻟﹾﻤﻄِﻴﻊ ،ﻓﹶﻤﻦ ﻣﺎﺕ ﻋﻠﹶﻰ ﻛﹶﺒِﲑﺓٍ ﻭﻟﹶﻢ ﻳﺘﺐ ﻣِﻨﻬﺎ ﻟﹶﺎ ﻳﺠﻮﺯ ﻋِﻨﺪﻫﻢ ﺃﹶﻥﹾ ﻳ ﻐﻔِﺮ ﺍﻟﻠﱠﻪ
)¾ÏmÎ/ x8uŽô³ç„ br& ã•Ïÿøótƒ Ÿw ©!$# ¨bÎ ﻟﹶﻪ ،ﻭﻣﺬﹾﻫﺒﻬﻢ ﺑﺎﻃِﻞﹲ ﻣﺨﺎﻟِﻒ ﻟِﻠﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
،(1) { 4ﻭﻗﹶﺪِ ﺍﺳﺘﻔﹶﺎﺿﺖِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﻓِﻲ ﺧﺮﻭﺝِ ﻋﺼﺎﺓِ âä!$t±o„ `yJÏ9 y7Ï9ºsŒ tbrߊ $tB ã•Ïÿøótƒur
ﺍﻟﹾﻤﻮﺣﺪِﻳﻦ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﻭﺩﺧﻮﻟِﻬِﻢ ﺍﻟﹾﺠﻨﺔﹶ.
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.48 :
112
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓﹶﻤﺬﹾﻫﺐ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻭﺳﻂﹲ ﺑﻴﻦ ﻧﻔﹶﺎﺓِ ﺍﻟﹾﻮﻋِﻴﺪِ ﻣِﻦ ﺍﻟﹾﻤﺮﺟِﺌﹶﺔِ ﻭﺑﻴﻦ ﻣﻮﺟِﺒِﻴﻪِ ﻣِﻦ
ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ،ﻓﹶﻤﻦ ﻣﺎﺕ ﻋﻠﹶﻰ ﻛﹶﺒِﲑﺓٍ ﻋِﻨﺪﻫﻢ؛ ﻓﹶﺄﹶﻣﺮﻩ ﻣﻔﹶﻮﺽ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ،ﺇِﻥﹾ ﺷﺎﺀَ ﻋﺎﻗﹶﺒﻪ ،ﻭﺇِﻥﹾ ﺷﺎﺀَ
ﻋﻔﹶﺎ ﻋﻨﻪ؛ ﻛﹶﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺂﻳﺔﹸ ﺍﻟﺴﺎﺑِﻘﹶﺔﹸ.
ﻭﺇِﺫﹶﺍ ﻋﺎﻗﹶﺒﻪ ﺑِﻬﺎ؛ ﻓﹶِﺈﻧﻪ ﻟﹶﺎ ﻳﺨﻠﹸﺪ ﺧﻠﹸﻮﺩ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ،ﺑﻞﹾ ﻳﺨﺮﺝ ﻣِﻦ ﺍﻟﻨﺎﺭِ ،ﻭﻳﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ.
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻓِﻲ ﺑﺎﺏِ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﹾِﺈﳝﺎﻥِ ﻭﺍﻟﺪﻳﻦِ
)ﻭﻓِﻲ ﺑﺎﺏِ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﺪﻳﻦِ ﺑﻴﻦ ﺍﻟﹾﺤﺮﻭﺭِﻳﺔِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻭﺑﻴﻦ ﺍﻟﹾﻤﺮﺟِﺌﹶﺔِ ﻭﺍﻟﹾﺠﻬﻤِﻴﺔِ(.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻓِﻲ ﺑﺎﺏِ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﹾﺈِﳝﺎﻥِ (..ﺇﱁ؛ ﻛﹶﺎﻧﺖ ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﻭﺍﻟﹾﺄﹶﺣﻜﹶﺎﻡِ ﻣِﻦ ﺃﹶﻭﻝِ ﻣﺎ
ﻭﻗﹶﻊ ﻓِﻴﻪِ ﺍﻟﻨﺰﺍﻉ ﻓِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺑﻴﻦ ﺍﻟ ﱠﻄﻮﺍﺋِﻒِ ﺍﻟﹾﻤﺨﺘﻠِﻔﹶﺔِ ،ﻭﻛﹶﺎﻥﹶ ﻟِﻠﹾﺄﹶﺣﺪﺍﺙِ ﺍﻟﺴﻴﺎﺳِﻴﺔِ ﻭﺍﻟﹾﺤﺮﻭﺏِ
ﺍﻟﱠﺘِﻲ ﺟﺮﺕ ﺑﻴﻦ ﻋﻠِﻲ ﻭﻣﻌﺎﻭِﻳﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻓِﻲ ﺫﹶﻟِﻚ ﺍﻟﹾﺤِﲔِ ،ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﹶﻴﻬﺎ ﻣِﻦ ﻇﹸﻬﻮﺭِ
ﺍﻟﹾﺨﻮﺍﺭِﺝِ ﻭﺍﻟﺮﺍﻓِﻀﺔِ ﻭﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﺃﹶﺛﹶﺮ ﻛﹶﺒِﲑ ﻓِﻲ ﺫﹶﻟِﻚ ﺍﻟﻨﺰﺍﻉِ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﺄﹶﺳﻤﺎﺀِ ﻫﻨﺎ ﺃﹶﺳﻤﺎﺀُ ﺍﻟﺪﻳﻦِ ،ﻣِﺜﹾﻞﹸ ﻣﺆﻣِﻦٍ ،ﻭﻣﺴﻠِﻢٍ ،ﻭﻛﹶﺎﻓِﺮٍ ،ﻭﻓﹶﺎﺳِﻖٍ ..ﺇﱁ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﺄﹶﺣﻜﹶﺎﻡِ ﺃﹶﺣﻜﹶﺎﻡ ﺃﹶﺻﺤﺎﺑِﻬﺎ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﹾﺂﺧِﺮﺓِ.
ﻓﹶﺎﻟﹾﺨﻮﺍﺭِﺝ ﺍﻟﹾﺤﺮﻭﺭِﻳﺔﹸ ،ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﹶﺫﻫﺒﻮﺍ ﺇِﻟﹶﻰ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﺴﺘﺤِﻖ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺇِﻟﱠﺎ ﻣﻦ ﺻﺪﻕ
ﺑِﺠﻨﺎﻧِﻪِ ،ﻭﺃﹶﻗﹶﺮ ﺑِﻠِﺴﺎﻧِﻪِ ،ﻭﻗﹶﺎﻡ ﺑِﺠﻤِﻴﻊِ ﺍﻟﹾﻮﺍﺟِﺒﺎﺕِ ،ﻭﺍﺟﺘﻨﺐ ﺟﻤِﻴﻊ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ.
ﻓﹶﻤﺮﺗﻜِﺐ ﺍﻟﹾﻜﹶﺒِﲑﺓِ ﻋِﻨﺪﻫﻢ ﻟﹶﺎ ﻳﺴﻤﻰ ﻣﺆﻣِﻨﺎ ﺑِﺎﺗﻔﹶﺎﻕٍ ﺑﻴﻦ ﺍﻟﹾﻔﹶﺮِﻳﻘﹶﻴﻦِ.
ﻭﻟﹶﻜِﻨﻬﻢ ﺍﺧﺘﻠﹶﻔﹸﻮﺍ :ﻫﻞﹾ ﻳﺴﻤﻰ ﻛﹶﺎﻓِﺮﺍ ﺃﹶﻭ ﻟﹶﺎ؟ ﻓﹶﺎﻟﹾﺨﻮﺍﺭِﺝ ﻳﺴﻤﻮﻧﻪ ﻛﹶﺎﻓِﺮﺍ ،ﻭﻳﺴﺘﺤِﻠﱡﻮﻥﹶ ﺩﻣﻪ
ﻭﻣﺎﻟﹶﻪ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﻔﱠﺮﻭﺍ ﻋﻠِﻴﺎ ﻭﻣﻌﺎﻭِﻳﺔﹶ ﻭﺃﹶﺻﺤﺎﺑﻬﻤﺎ ،ﻭﺍﺳﺘﺤﻠﱡﻮﺍ ﻣِﻨﻬﻢ ﻣﺎ ﻳﺴﺘﺤِﻠﱡﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ؛ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺇِﻥﱠ ﻣﺮﺗﻜِﺐ ﺍﻟﹾﻜﹶﺒِﲑﺓِ ﺧﺮﺝ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻟﹶﻢ ﻳﺪﺧﻞﹾ ﻓِﻲ ﺍﻟﹾﻜﹸﻔﹾﺮِ؛ ﻓﹶﻬﻮ
ﺑِﻤﻨﺰِﻟﹶﺔٍ ﺑﻴﻦ ﺍﻟﹾﻤﻨﺰِﻟﹶﺘﻴﻦِ ،ﻭﻫﺬﹶﺍ ﺃﹶﺣﺪ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﱠﺘِﻲ ﻗﹶﺎﻡ ﻋﻠﹶﻴﻬﺎ ﻣﺬﹾﻫﺐ ﺍﻟِﺎﻋﺘِﺰﺍﻝِ.
ﻭﺍﺗﻔﹶﻖ ﺍﻟﹾﻔﹶﺮِﻳﻘﹶﺎﻥِ ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﻦ ﻣﺎﺕ ﻋﻠﹶﻰ ﻛﹶﺒِﲑﺓٍ ﻭﻟﹶﻢ ﻳﺘﺐ ﻣِﻨﻬﺎ ﻓﹶﻬﻮ ﻣﺨﻠﱠﺪ ﻓِﻲ ﺍﻟﻨﺎﺭِ.
ﻓﹶﻮﻗﹶﻊ ﺍﻟِﺎﺗﻔﹶﺎﻕ ﺑﻴﻨﻬﻤﺎ ﻓِﻲ ﺃﹶﻣﺮﻳﻦِ:
- 1ﻧﻔﹾﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﻋﻦ ﻣﺮﺗِﻜِﺐِ ﺍﻟﹾﻜﹶﺒِﲑﺓِ.
- 2ﺧﻠﹸﻮﺩﻩ ﻓِﻲ ﺍﻟﻨﺎﺭِ ﻣﻊ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ.
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻭﻗﹶﻊ ﺍﻟﹾﺨِﻠﹶﺎﻑ ﺃﹶﻳﻀﺎ ﻓِﻲ ﻣﻮﺿِﻌﻴﻦِ:
ﺃﹶﺣﺪﻫﻤﺎ :ﺗﺴﻤِﻴﺘﻪ ﻛﹶﺎﻓِﺮﺍ.
ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺍﺳﺘِﺤﻠﹶﺎﻝﹸ ﺩﻣِﻪِ ﻭﻣﺎﻟِﻪِ ،ﻭﻫﻮ ﺍﻟﹾﺤﻜﹾﻢ ﺍﻟﺪﻧﻴﻮِﻱ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﺮﺟِﹶﺌﺔﹸ؛ ﻓﹶﻘﹶﺪ ﺳﺒﻖ ﺑﻴﺎﻥﹸ ﻣﺬﹾﻫﺒِﻬِﻢ ،ﻭﻫﻮ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻀﺮ ﻣﻊ ﺍﻟﹾﺈِﳝﺎﻥِ ﻣﻌﺼِﻴﺔﹲ؛ ﻓﹶﻤﺮﺗﻜِﺐ
ﺍﻟﹾﻜﹶﺒِﲑﺓِ ﻋِﻨﺪﻫﻢ ﻣﺆﻣِﻦ ﻛﹶﺎﻣِﻞﹸ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﻟﹶﺎ ﻳﺴﺘﺤِﻖ ﺩﺧﻮﻝﹶ ﺍﻟﻨﺎﺭِ.
ﻓﹶﻤﺬﹾﻫﺐ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻭﺳﻂﹲ ﺑﻴﻦ ﻫﺬﹶﻳﻦِ ﺍﻟﹾﻤﺬﹾﻫﺒﻴﻦِ؛ ﻓﹶﻤﺮﺗﻜِﺐ ﺍﻟﹾﻜﹶﺒِﲑﺓِ ﻋِﻨﺪﻫﻢ
ﻣﺆﻣِﻦ ﻧﺎﻗِﺺ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻗﹶﺪ ﻧﻘﹶﺺ ﻣِﻦ ﺇِﳝﺎﻧِﻪِ ﺑِﻘﹶﺪﺭِ ﻣﺎ ﺍﺭﺗﻜﹶﺐ ﻣِﻦ ﻣﻌﺼِﻴﺔٍ ،ﻓﹶﻠﹶﺎ ﻳﻨﻔﹸﻮﻥﹶ ﻋﻨﻪ ﺍﻟﹾﺈِﳝﺎﻥﹶ
ﺃﹶﺻﻠﹰﺎ؛ ﻛﹶﺎﻟﹾﺨﻮﺍﺭِﺝِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ،ﻭﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺑِﺄﹶﻧﻪ ﻛﹶﺎﻣِﻞﹸ ﺍﻟﹾﺈِﳝﺎﻥِ؛ ﻛﹶﺎﻟﹾﻤﺮﺟِﺌﹶﺔِ ﻭﺍﻟﹾﺠﻬﻤِﻴﺔِ.
ﻋﻨﻪ ﻓﹶﻴﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ﺍﺑﺘِﺪﺍﺀً ،ﺃﹶﻭ ﻳﻌﺬﱢﺑﻪ U ﻭﺣﻜﹾﻤﻪ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ﻋِﻨﺪﻫﻢ ﺃﹶﻧﻪ ﻗﹶﺪ ﻳﻌﻔﹸﻮ ﺍﻟﻠﱠﻪ
ﺑِﻘﹶﺪﺭِ ﻣﻌﺼِﻴﺘِﻪِ ،ﹸﺛﻢ ﻳﺨﺮِﺟﻪ ﻭﻳﺪﺧِﻠﹸﻪ ﺍﻟﹾﺠﻨﺔﹶ ﻛﹶﻤﺎ ﺳﺒﻖ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﺤﻜﹾﻢ ﺃﹶﻳﻀﺎ ﻭﺳﻂﹲ ﺑﻴﻦ ﻣﻦ
ﻳﻘﹸﻮﻝﹸ ﺑِﺨﻠﹸﻮﺩِﻩِ ﻓِﻲ ﺍﻟﻨﺎﺭِ ،ﻭﺑﻴﻦ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺇِﻧﻪ ﻟﹶﺎ ﻳﺴﺘﺤِﻖ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺼِﻴﺔِ ﻋِﻘﹶﺎﺑﺎ.
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻓِﻲ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ r
)ﻭﻓِﻲ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺑﻴﻦ ﺍﻟﺮﺍﻓِﻀﺔِ ﻭﺍﻟﹾﺨﻮﺍﺭِﺝِ(.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻓِﻲ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ (..ﺇﱁ ،ﺍﻟﹾﻤﻌﺮﻭﻑ ﺃﹶﻥﱠ ﺍﻟﺮﺍﻓِﻀﺔﹶ ﻗﹶﺒﺤﻬﻢ ﺍﻟﻠﱠﻪ ﻳﺴﺒﻮﻥﹶ
ﺍﻟﺼﺤﺎﺑﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﻳﻠﹾﻌﻨﻮﻧﻬﻢ ،ﻭﺭﺑﻤﺎ ﻛﹶﻔﱠﺮﻭﻫﻢ ﺃﹶﻭ ﻛﹶﻔﱠﺮﻭﺍ ﺑﻌﻀﻬﻢ ،ﻭﺍﻟﹾﻐﺎﻟِﺒِﻴﺔﹸ ﻣِﻨﻬﻢ
ﻣﻊ ﺳﺒﻬِﻢ ﻟِﻜﹶﺜِﲑٍ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﻳﻐﻠﹸﻮﻥﹶ ﻓِﻲ ﻋﻠِﻲ ﻭﺃﹶﻭﻟﹶﺎﺩِﻩِ ،ﻭﻳﻌﺘﻘِﺪﻭﻥﹶ ﻓِﻴﻬِﻢ ﺍﻟﹾِﺈﻟﹶﻬِﻴﺔﹶ.
ﻭﻗﹶﺪ ﻇﹶﻬﺮ ﻫ ﺆﻟﹶﺎﺀِ ﻓِﻲ ﺣﻴﺎﺓِ ﻋﻠِﻲ t ﺑِﺰِﻋﺎﻣﺔِ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﺳﺒﺄٍ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻥﹶ ﻳﻬﻮﺩِﻳﺎ ﻭﺃﹶﺳﻠﹶﻢ
ﻭﺃﹶﺭﺍﺩ ﺃﹶﻥﹾ ﻳﻜِﻴﺪ ﻟِﻠﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺃﹶﻫﻠِﻪِ؛ ﻛﹶﻤﺎ ﻛﹶﺎﺩ ﺍﻟﹾﻴﻬﻮﺩ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻟِﻠﻨﺼﺮﺍﻧِﻴﺔِ ﻭﺃﹶﻓﹾﺴﺪﻭﻫﺎ ﻋﻠﹶﻰ ﺃﹶﻫﻠِﻬﺎ،
ﻭﻗﹶﺪ ﺣﺮﻗﹶﻬﻢ ﻋﻠِﻲ ﺑِﺎﻟﻨﺎﺭِ ﻟِﺈِﻃﹾﻔﹶﺎﺀِ ﻓِﺘﻨﺘِﻬِﻢ ،ﻭﺭﻭِﻱ ﻋﻨﻪ ﻓِﻲ ﺫﹶﻟِﻚ ﻗﹶﻮﻟﹸﻪ:
ﻣﻨﻜﹶﺮﺍ ﺃﹶﻣﺮﺍ ﺍﻟﹾﺄﹶﻣﺮ ﺭﺃﹶﻳﺖ ﻟﹶﻤﺎ ﻗﹶﻨﺒﺮﺍ ﻭﺩﻋﻮﺕ ﻧﺎﺭِﻱ ﺃﹶﺟﺠﺖ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺨﻮﺍﺭِﺝ؛ ﻓﹶﻘﹶﺪ ﻗﹶﺎﺑﻠﹸﻮﺍ ﻫ ﺆﻟﹶﺎﺀِ ﺍﻟﺮﻭﺍﻓِﺾ ،ﻓﹶﻜﹶﻔﱠﺮﻭﺍ ﻋﻠِﻴﺎ ﻭﻣﻌﺎﻭِﻳﺔﹶ ﻭﻣﻦ ﻣﻌﻬﻤﺎ ﻣِﻦ
ﺍﻟﺼﺤﺎﺑﺔِ ،ﻭﻗﹶﺎﺗﻠﹸﻮﻫﻢ ﻭﺍﺳﺘﺤﻠﱡﻮﺍ ﺩِﻣﺎﺀَﻫﻢ ﻭﺃﹶﻣﻮﺍﻟﹶﻬﻢ.
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ؛ ﻓﹶﻜﹶﺎﻧﻮﺍ ﻭﺳﻄﹰﺎ ﺑﻴﻦ ﹸﻏﻠﹸﻮ ﻫﺆﻟﹶﺎﺀِ ﻭﺗﻘﹾﺼِﲑِ ﺃﹸﻭﻟﹶﺌِﻚ ،ﻭﻫﺪﺍﻫﻢ ﺍﻟﻠﱠﻪ
ﺇِﻟﹶﻰ ﺍﻟِﺎﻋﺘِﺮﺍﻑِ ﺑِﻔﹶﻀﻞِ ﺃﹶﺻﺤﺎﺏِ ﻧﺒِﻴﻬِﻢ ،ﻭﺃﹶﻧﻬﻢ ﺃﹶﻛﹾﻤﻞﹸ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﺇِﳝﺎﻧﺎ ﻭﺇِﺳﻠﹶﺎﻣﺎ ﻭﻋِﻠﹾﻤﺎ ﻭﺣِﻜﹾﻤﺔﹰ،
ﻭﻟﹶﻜِﻨﻬﻢ ﻟﹶﻢ ﻳ ﻐﻠﹸﻮﺍ ﻓِﻴﻬِﻢ ،ﻭﻟﹶﻢ ﻳﻌﺘﻘِﺪﻭﺍ ﻋِﺼﻤﺘﻬﻢ؛ ﺑﻞﹾ ﻗﹶﺎﻣﻮﺍ ﺑِﺤﻘﹸﻮﻗِﻬِﻢ ،ﻭﺃﹶﺣﺒﻮﻫﻢ ﻟِﻌﻈِﻴﻢِ
ﺳﺎﺑِﻘﹶﺘِﻬِﻢ ﻭﺣﺴﻦِ ﺑﻠﹶﺎِﺋﻬِﻢ ﻓِﻲ ﻧﺼﺮﺓِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﻭﺟِﻬﺎﺩِﻫِﻢ ﻣﻊ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ .r
ﺍﻟﻨﻜِﲑ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﻋﻠﹸﻮ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺍﺳﺘِﻮﺍﺋِﻪِ ﻋﻠﹶﻰ ﻋﺮﺷِﻪِ
)ﻓﹶﺼﻞﹲ(
ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﻓِﻴﻤﺎ ﹶﺫﻛﹶﺮﻧﺎﻩ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﺎ ﺃﹶﺧﺒﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ،ﻭﺗﻮﺍﺗﺮ ﻋﻦ
ﺭﺳﻮﻟِﻪِ ،ﻭﺃﹶﺟﻤﻊ ﻋﻠﹶﻴﻪِ ﺳﻠﹶﻒ ﺍﻟﹾﺄﹸﻣﺔِ؛ ﻣِﻦ ﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻓﹶﻮﻕ ﺳﻤﺎﻭﺍﺗِﻪِ ،ﻋﻠﹶﻰ ﻋﺮﺷِﻪِ ،ﻋﻠِﻲ ﻋﻠﹶﻰ
ﺧﻠﹾﻘِﻪِ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻣﻌﻬﻢ ﺃﹶﻳﻨﻤﺎ ﻛﹶﺎﻧﻮﺍ ،ﻳﻌﻠﹶﻢ ﻣﺎ ﻫﻢ ﻋﺎﻣِﻠﹸﻮﻥﹶ؛ ﻛﹶﻤﺎ ﺟﻤﻊ ﺑﻴﻦ ﺫﹶﻟِﻚ ﻓِﻲ ﻗﹶﻮﻟِﻪِ:
’Îû ßkÎ=tƒ $tB ÞOn=÷ètƒ 4 ĸó•yêø9$# ’n?tã 3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# uqèd }
$yJÎ/ ª!$#ur 4 öNçGYä. $tB tûøïr& óOä3yètB uqèdur ( $pkŽÏù ßlã•÷ètƒ $tBur Ïä!$uK¡¡9$# z`ÏB ãAÍ”\tƒ $tBur $pk÷]ÏB ßlã•øƒs† $tBur ÇÚö‘F{$#
?.(1) { ÇÍÈ ×Ž•ÅÁt/ tbqè=uK÷ès
ﻭﻟﹶﻴﺲ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ) :ﻭﻫﻮ ﻣﻌﻜﹸﻢ (ﺃﹶﻧﻪ ﻣﺨﺘﻠِﻂﹲ ﺑِﺎﻟﹾﺨﻠﹾﻖِ؛ ﻓﹶﺈِﻥﱠ ﻫﺬﹶﺍ ﻟﹶﺎ ﺗﻮﺟِﺒﻪ ،ﺍﻟﻠﱡ ﻐﺔﹸ ،ﺑﻞِ
ﺍﻟﹾﻘﹶﻤﺮ ﺁﻳﺔﹲ ﻣِﻦ ﺁﻳﺎﺕِ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺃﹶﺻﻐﺮِ ﻣﺨﻠﹸﻮﻗﹶﺎﺗِﻪِ ،ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﻭﻫﻮ ﻣﻊ ﺍﻟﹾﻤﺴﺎﻓِﺮِ
ﻭﻏﹶﻴﺮِ ﺍﻟﹾﻤﺴﺎﻓِﺮِ ﺃﹶﻳﻨﻤﺎ ﻛﹶﺎﻥﹶ.
ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻓﹶﻮﻕ ﻋﺮﺷِﻪِ ،ﺭﻗِﻴﺐ ﻋﻠﹶﻰ ﺧﻠﹾﻘِﻪِ ،ﻣﻬﻴﻤِﻦ ﻋﻠﹶﻴﻬِﻢ ،ﻣﻄﱠﻠِﻊ ﻋﻠﹶﻴﻬِﻢ ..ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ
ﺫﹶﻟِﻚ ﻣِﻦ ﻣﻌﺎﻧِﻲ ﺭﺑﻮﺑِﻴﺘِﻪِ.
ﻭﻛﹸﻞﱡ ﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﺍﻟﱠﺬِﻱ ﺫﹶﻛﹶﺮﻩ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺃﹶﻧﻪ ﻓﹶﻮﻕ ﺍﻟﹾﻌﺮﺵِ ﻭﺃﹶﻧﻪ ﻣﻌﻨﺎ ﺣﻖ ﻋﻠﹶﻰ ﺣﻘِﻴﻘﹶﺘِﻪِ ،ﻟﹶﺎ
ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﺗﺤﺮِﻳﻒٍ ،ﻭﻟﹶﻜِﻦ ﻳﺼﺎﻥﹸ ﻋﻦِ ﺍﻟ ﱡﻈﻨﻮﻥِ ﺍﻟﹾﻜﹶﺎﺫِﺑﺔِ؛ ﻣِﺜﹾﻞِ ﺃﹶﻥﹾ ﻳﻈﹶﻦ ﺃﹶﻥﱠ ﻇﹶﺎﻫِﺮ ﻗﹶﻮﻟِﻪِ) :ﻓِﻲ
ﺍﻟﺴﻤﺎﺀِ(؛ ﺃﹶﻥﱠ ﺍﻟﺴﻤﺎﺀَ ﺗِ ﻈﻠﱡﻪ ﺃﹶﻭ ﺗﻘِﻠﱡﻪ ،ﻭﻫﺬﹶﺍ ﺑﺎﻃِﻞﹲ ﺑِِﺈﺟﻤﺎﻉِ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﹾﺈِﳝﺎﻥِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺪ
) (1ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.4 :
115
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
br& uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•Å¡ôJム( { ) ،(1ﻭﻫﻮ} uÚö‘F{ $#ur ÏNºuq»yJ¡¡9$# çm•‹Å™ö•ä. yìÅ™ur }
ô`ÏBur } ،(3) { 3 ÿ¾ÏmÏRøŒÎ*Î/ žwÎ) ÇÚö‘F{$# ’n?tã yìs)s? br& uä!$yJ¡¡9$# à7Å¡ôJãƒur } ،(2) { 4 ?Ÿwrâ“s
.(4) { 4 ¾ÍnÌ•øBr'Î/ ÞÚö‘F{$#ur âä!$yJ¡¡9$# tPqà)s? br& ÿ¾ÏmÏG»tƒ#uä
ﻗﹶﻮﻟﹸﻪ) :ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﻓِﻴﻤﺎ ﹶﺫﻛﹶﺮﻧﺎﻩ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ (..ﺇﱁ.
ﺻﺮﺡ ﺍﻟﹾﻤﺆﻟﱢﻒ ﻫﻨﺎ ﺑِﻤﺴﺄﹶﻟﹶﺔِ ﻋﻠﹸﻮ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺍﺳﺘِﻮﺍﺋِﻪِ ﻋﻠﹶﻰ ﻋﺮﺷِﻪِ ﺑﺎﺋِﻨﺎ ﻣِﻦ ﺧﻠﹾﻘِﻪِ؛ ﻛﹶﻤﺎ
ﺃﹶﺧﺒﺮ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﹶﻟِﻚ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ،ﻭﻛﹶﻤﺎ ﺗﻮﺍﺗﺮ ﺍﻟﹾﺨﺒﺮ ﺑِﺬﹶﻟِﻚ ﻋﻦ ﺭﺳﻮﻟِﻪِ ،ﻭﻛﹶﻤﺎ ﺃﹶﺟﻤﻊ ﻋﻠﹶﻴﻪِ
ﺳﻠﹶﻒ ﺍﻟﹾﺄﹸﻣﺔِ ﺍﻟﱠﺬِﻳﻦ ﻫﻢ ﺃﹶﻛﹾﻤﻠﹸﻬﺎ ﻋِﻠﹾﻤﺎ ﻭﺇِﳝﺎﻧﺎ ،ﻣ ﺆﻛﱢﺪﺍ ﺑِﺬﹶﻟِﻚ ﻣﺎ ﺳﺒﻖ ﺃﹶﻥﹾ ﺫﹶﻛﹶﺮﻩ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﺼﺪﺩِ،
ﺸﺪﺩﺍ ﺍﻟﻨﻜِﲑ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺠﻬﻤِﻴﺔِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ ﻭﻣﻦ ﺗﺒِﻌﻬﻢ ﻣِﻦ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓِ.
ﻭﻣ
ﹸﺛﻢ ﺑﻴﻦ ﺃﹶﻥﱠ ﺍﺳﺘِﻮﺍﺀَﻩ ﻋﻠﹶﻰ ﻋﺮﺷِﻪِ ﻟﹶﺎ ﻳﻨﺎﻓِﻲ ﻣﻌِﻴﺘﻪ ﻭﻗﹸﺮﺑﻪ ﻣِﻦ ﺧﻠﹾﻘِﻪِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻌِﻴﺔﹶ ﻟﹶﻴﺲ ﻣﻌﻨﺎﻫﺎ
ﺍﻟِﺎﺧﺘِﻠﹶﺎﻁﹶ ﻭﺍﻟﹾﻤﺠﺎﻭﺭﺓﹶ ﺍﻟﹾﺤِﺴﻴﺔﹶ.
ﻭﺿﺮﺏ ﻟِﺬﹶﻟِﻚ ﻣﺜﹶﻠﹰﺎ ﺑِﺎﻟﹾﻘﹶﻤﺮِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣﻮﺿﻮﻉ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﻭﻫﻮ ﻣﻊ ﺍﻟﹾﻤﺴﺎﻓِﺮِ ﻭﻏﹶﻴﺮِﻩِ
ﺃﹶﻳﻨﻤﺎ ﻛﹶﺎﻥﹶ؛ ﺑِﻈﹸﻬﻮﺭِﻩِ ﻭﺍﺗﺼﺎﻝِ ﻧﻮﺭِﻩِ ،ﻓﹶﺈِﺫﹶﺍ ﺟﺎﺯ ﻫﺬﹶﺍ ﺑِﺎﻟﻨﺴﺒﺔِ ﻟِﻠﹾﻘﹶﻤﺮِ ،ﻭﻫﻮ ﻣِﻦ ﺃﹶﺻﻐﺮِ ﻣﺨﻠﹸﻮﻗﹶﺎﺕِ
ﺍﻟﻠﱠﻪِ؛ ﺃﹶﻓﹶﻠﹶﺎ ﻳﺠﻮﺯ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻄِﻴﻒِ ﺍﻟﹾﺨﺒِﲑِ ﺍﻟﱠﺬِﻱ ﺃﹶﺣﺎﻁﹶ ﺑِﻌِﺒﺎﺩِﻩِ ﻋِﻠﹾﻤﺎ ﻭﻗﹸﺪﺭﺓﹰ ،ﻭﺍﻟﱠﺬِﻱ ﻫﻮ
ﺷﻬِﻴﺪ ﻣﻄﱠﻠِﻊ ﻋﻠﹶﻴﻬِﻢ ،ﻳﺴﻤﻌﻬﻢ ،ﻭﻳﺮﺍﻫﻢ ،ﻭﻳﻌﻠﹶﻢ ﺳِﺮﻫﻢ ﻭﻧﺠﻮﺍﻫﻢ ،ﺑﻞِ ﺍﻟﹾﻌﺎﻟﹶﻢ ﻛﹸﻠﱡﻪ ﺳﻤﺎﻭﺍﺗﻪ
ﻭﺃﹶﺭﺿﻪ ﻣِﻦ ﺍﻟﹾﻌﺮﺵِ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹶﺮﺵِ ﻛﹸﻠﱡﻪ ﺑﻴﻦ ﻳﺪﻳﻪِ ﺳﺒﺤﺎﻧﻪ؛ ﻛﹶﺄﹶﻧﻪ ﺑﻨﺪﻗﹶﺔﹲ ﻓِﻲ ﻳﺪِ ﺃﹶﺣﺪِﻧﺎ؛ ﺃﻓﻠﹶﺎ ﻳﺠﻮﺯ
ﻟِﻤﻦ ﻫﺬﹶﺍ ﺷﺄﹾﻧﻪ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﺇِﻧﻪ ﻣﻊ ﺧﻠﹾﻘِﻪِ ﻣﻊ ﻛﹶﻮﻧِﻪِ ﻋﺎﻟِﻴﺎ ﻋﻠﹶﻴﻬِﻢ ﺑﺎﺋِﻨﺎ ﻣِﻨﻬﻢ ﻓﹶﻮﻕ ﻋﺮﺷِﻪِ؟ ! ﺑﻠﹶﻰ؛
ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻜﹸﻞﱟ ﻣِﻦ ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻭﻣﻌِﻴﺘِﻪِ ،ﻭﺍﻋﺘِﻘﹶﺎﺩِﻩِ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﻛﹸﻠﱠﻪ ﺣﻖ ﻋﻠﹶﻰ ﺣﻘِﻴﻘﹶﺘِﻪِ ،ﻣِﻦ
ﻏﹶﻴﺮِ ﺃﹶﻥﹾ ﻳﺴﺎﺀَ ﻓﹶﻬﻢ ﺫﹶﻟِﻚ ،ﺃﹶﻭ ﻳﺤﻤﻞﹶ ﻋﻠﹶﻰ ﻣﻌﺎﻥٍ ﻓﹶﺎﺳِﺪﺓٍ؛ ﻛﹶﺄﹶﻥﹾ ﻳﻔﹾﻬﻢ ﻣِﻦ ﻗﹶﻮﻟِﻪِ) :ﻭﻫﻮ ﻣﻌﻜﹸﻢ(
ﻣﻌِﻴﺔﹸ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻁِ ﻭﺍﻟِﺎﻣﺘِﺰﺍﺝِ؛ ﻛﹶﻤﺎ ﻳﺰﻋﻤﻪ ﺍﻟﹾﺤﻠﹸﻮﻟِﻴﺔﹸ ! ﺃﹶﻭ ﻳﻔﹾﻬﻢ ﻣِﻦ ﻗﹶﻮﻟِﻪِ) :ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ( ﺃﹶﻥﱠ
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (2ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ.41 :
) (3ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ.65 :
) (4ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺁﻳﺔ.25 :
116
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﺴﻤﺎﺀَ ﻇﹶﺮﻑ ﺣﺎﻭٍ ﻟﹶﻪ ﻣﺤِﻴﻂﹲ ﺑِﻪِ ! ﻛﹶﻴﻒ ﻭﻗﹶﺪ ﻭﺳِﻊ ﻛﹸﺮﺳِﻴﻪ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺟﻤِﻴﻌﺎ؟ !
ﻭﻫﻮ ﺍﻟﱠﺬِﻱ } (1) { 3 ÿ¾ÏmÏRøŒÎ*Î/ žwÎ) ÇÚö‘F{$# ’n?tã yìs)s? br& uä!$yJ¡¡9$# à7Å¡ôJãƒur؟ ! ﻓﹶﺴﺒﺤﺎﻥﹶ ﻣﻦ ﻟﹶﺎ
ﻳﺒﻠﹸﻐﻪ ﻭﻫﻢ ﺍﻟﹾﻮﺍﻫِﻤِﲔ ،ﻭﻟﹶﺎ ﺗﺪﺭِﻛﹸﻪ ﺃﹶﻓﹾﻬﺎﻡ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﺃﹶﻧﻪ ﻗﹶﺮِﻳﺐ ﻣﺠِﻴﺐ
)ﻓﹶﺼﻞﹲ(
#sŒÎ)ur ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﻓِﻲ ﺫﹶﻟِﻚ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻧﻪ ﻗﹶﺮِﻳﺐ ﻣﺠِﻴﺐ؛ ﻛﹶﻤﺎ ﺟﻤﻊ ﺑﻴﻦ ﺫﹶﻟِﻚ ﻓِﻲ ﻗﹶﻮﻟِﻪِ} :
( { ) ..(2ﺍﻟﹾﺂﻳﺔﹶ ،ﻭﻗﹶﻮﻟِﻪِ } rﺇِﻥﱠ ﺍﻟﱠﺬِﻱ ﺗﺪﻋﻮﻧﻪ ﺃﹶﻗﹾﺮﺏ ﺇِﻟﹶﻰ ™ë=ƒÌ•s% ’ÎoTÎ*sù ÓÍh_tã “ÏŠ$t6Ïã y7s9r'y
ﺃﹶﺣﺪِﻛﹸﻢ ﻣِﻦ ﻋﻨﻖِ ﺭﺍﺣِﻠﹶﺘِﻪِ { ) ،(3ﻭﻣﺎ ﺫﹸﻛِﺮ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻣِﻦ ﻗﹸﺮﺑِﻪِ ﻭﻣﻌِﻴﺘِﻪِ ﻟﹶﺎ ﻳﻨﺎﻓِﻲ ﻣﺎ
ﺫﹸﻛِﺮ ﻣِﻦ ﻋﻠﹸﻮﻩِ ﻭﻓﹶﻮﻗِﻴﺘِﻪِ؛ ﻓﹶِﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ ﻓِﻲ ﺟﻤِﻴﻊِ ﻧﻌﻮﺗِﻪِ ،ﻭﻫﻮ ﻋﻠِﻲ ﻓِﻲ
ﺩﻧﻮﻩِ ،ﻗﹶﺮِﻳﺐ ﻓِﻲ ﻋﻠﹸﻮﻩِ.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﻓِﻲ ﺫﹶﻟِﻚ ﺍﻟﹾﺈِﳝﺎﻥﹸ (..ﺇﱁ ،ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ
ﻣِﻦ ﺃﹶﻧﻪ ﻗﹶﺮِﻳﺐ ﻣﺠِﻴﺐ ،ﻓﹶﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻗﹶﺮِﻳﺐ ﻣِﻤﻦ ﻳﺪﻋﻮﻩ ﻭﻳﻨﺎﺟِﻴﻪِ ،ﻳﺴﻤﻊ ﺩﻋﺎﺀَﻩ
ﻭﻧﺠﻮﺍﻩ ،ﻭﻳﺠِﻴﺐ ﺩﻋﺎﺀَﻩ ﻣﺘﻰ ﺷﺎﺀَ ﻭﻛﹶﻴﻒ ﺷﺎﺀَ ،ﻓﹶﻬﻮ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺮِﻳﺐ ﻗﹸﺮﺏ ﺍﻟﹾﻌِﻠﹾﻢِ
( ¼çmÝ¡øÿtR ¾ÏmÎ/ â¨Èqó™uqè? $tB ÞOn=÷ètRur z`»|¡SM}$# $uZø)n=yz ô‰s)s9ur ﻭﺍﻟﹾﺈِﺣﺎﻃﹶﺔِ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(4) { ÇÊÏÈ Ï‰ƒÍ‘uqø9$# È@ö7ym ô`ÏB Ïmø‹s9Î) Ü>t•ø%r& ß`øtwUur
ﻭﺑِﻬﺬﹶﺍ ﻳﺘﺒﻴﻦ ﺃﹶﻧﻪ ﻟﹶﺎ ﻣﻨﺎﻓﹶﺎﺓﹶ ﺃﹶﺻﻠﹰﺎ ﺑﻴﻦ ﻣﺎ ﺫﹸﻛِﺮ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻣِﻦ ﻗﹸﺮﺑِﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﻣﻌِﻴﺘِﻪِ
ﻭﺑﻴﻦ ﻣﺎ ﻓِﻴﻬِﻤﺎ ﻣِﻦ ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻭﻓﹶﻮﻗِﻴﺘِﻪِ.
ﻓﹶﻬﺬِﻩِ ﻛﹸﻠﱡﻬﺎ ﻧﻌﻮﺕ ﻟﹶﻪ ﻋﻠﹶﻰ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﻪِ ﺳﺒﺤﺎﻧﻪ ،ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻨﻬﺎ.
) (1ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ.65 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.186 :
) (3ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (1526ﺃﲪﺪ ).(402/4
) (4ﺳﻮﺭﺓ ﻕ ﺁﻳﺔ.16 :
117
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺩﺍﺧِﻞ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ
)ﻭﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﻛﹸﺘﺒِﻪِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻣﻨﺰﻝﹲ ،ﻏﹶﻴﺮ ﻣﺨﻠﹸﻮﻕٍ ،ﻣِﻨﻪ ﺑﺪﺃﹶ،
ﻭﺇِﻟﹶﻴﻪِ ﻳﻌﻮﺩ ،ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﱠﺬِﻱ ﺃﹶﻧﺰﻟﹶﻪ ﻋﻠﹶﻰ ﻣﺤﻤﺪٍ rﻫﻮ ﻛﻠﹶﺎﻡ
ﺍﻟﻠﱠﻪِ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻟﹶﺎ ﻛﻠﹶﺎﻡ ﻏﹶﻴﺮِﻩِ.
ﻭﻟﹶﺎ ﻳﺠﻮﺯ ﺇِ ﹾﻃﻠﹶﺎﻕ ﺍﻟﹾﻘﹶﻮﻝِ ﺑِﺄﹶﻧﻪ ﺣِﻜﹶﺎﻳﺔﹲ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻭ ﻋِﺒﺎﺭﺓﹲ ،ﺑﻞﹾ ﺇِﺫﹶﺍ ﻗﹶﺮﺃﹶﻩ ﺍﻟﻨﺎﺱ ﺃﹶﻭ
ﻛﹶﺘﺒﻮﻩ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ؛ ﻟﹶﻢ ﻳﺨﺮﺝ ﺑِﺬﹶﻟِﻚ ﻋﻦ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ
ﺇِﻧﻤﺎ ﻳﻀﺎﻑ ﺣﻘِﻴﻘﹶﺔﹰ ﺇِﻟﹶﻰ ﻣﻦ ﻗﹶﺎﻟﹶﻪ ﻣﺒﺘﺪِﺋﹰﺎ ،ﻟﹶﺎ ﺇِﻟﹶﻰ ﻣﻦ ﻗﹶﺎﻟﹶﻪ ﻣﺒﻠﱢﻐﺎ ﻣﺆﺩﻳﺎ .ﻭﻫﻮ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ؛
ﺣﺮﻭﻓﹸﻪ ،ﻭﻣﻌﺎﻧِﻴﻪِ ،ﻟﹶﻴﺲ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺤﺮﻭﻑ ﺩﻭﻥﹶ ﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﻭﻟﹶﺎ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺩﻭﻥﹶ ﺍﻟﹾﺤﺮﻭﻑِ(.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﻛﹸﺘﺒِﻪِ (..ﺇﱁ ،ﺟﻌﻞﹶ ﺍﻟﹾﻤﺼﻨﻒ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ
ﺩﺍﺧِﻠﹰﺎ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ؛ ﻟِﺄﹶﻧﻪ ﺻِﻔﹶﺔﹲ ﻣِﻦ ﺻِﻔﹶﺎﺗِﻪِ ،ﻓﹶﻠﹶﺎ ﻳﺘِﻢ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻪِ ﺳﺒﺤﺎﻧﻪ ﺇِﻟﱠﺎ ﺑِﻬﺎ ،ﺇِﺫِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻟﹶﺎ
ﻳﻜﹸﻮﻥﹸ ﺇِﻟﱠﺎ ﺻِﻔﹶﺔﹰ ﻟِﻠﹾﻤﺘﻜﹶﻠﱢﻢِ ،ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻮﺻﻮﻑ ﺑِﺄﹶﻧﻪ ﻣﺘﻜﹶﻠﱢﻢ ﺑِﻤﺎ ﺷﺎﺀَ ﻣﺘﻰ ﺷﺎﺀَ ،ﻭﺃﹶﻧﻪ ﻟﹶﻢ
ﻳﺰﻝﹾ ﻭﻟﹶﺎ ﻳﺰﺍﻝﹸ ﻳﺘﻜﹶﻠﱠﻢ؛ ﺑِﻤﻌﻨﻰ ﺃﹶﻥﱠ ﻧﻮﻉ ﻛﹶﻠﹶﺎﻣِﻪِ ﻗﹶﺪِﱘ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﺁﺣﺎﺩﻩ ﻟﹶﺎ ﺗﺰﺍﻝﹸ ﺗﻘﹶﻊ ﺷﻴﺌﹰﺎ ﺑﻌﺪ
ﺷﻲﺀٍ ﺑِﺤﺴﺐِ ﺣِﻜﹾﻤﺘِﻪِ.
ﻭﻗﹶﺪ ﻗﹸﻠﹾﻨﺎ ﻓِﻴﻤﺎ ﺳﺒﻖ :ﺇِﻥﱠ ﺍﻟﹾﺈِﺿﺎﻓﹶﺔﹶ ﻓِﻲ ﻗﹶﻮﻟِﻨﺎ :ﺍﻟﻘﹾﺮﺁﻥﹸ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ؛ ﻫِﻲ ﻣِﻦ ﺇِﺿﺎﻓﹶﺔِ ﺍﻟﺼﻔﹶﺔِ
ﻟِﻠﹾﻤﻮﺻﻮﻑِ ،ﻓﹶﺘﻔِﻴﺪ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺻِﻔﹶﺔﹸ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ،ﻭﺃﹶﻧﻪ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﺣﻘِﻴﻘﹶﺔﹰ ﺑِﺄﹶﻟﹾﻔﹶﺎﻇِﻪِ ﻭﻣﻌﺎِﻧﻴﻪِ،
ﺑِﺼﻮﺕِ ﻧﻔﹾﺴِﻪِ.
ﻓﹶﻤﻦ ﺯﻋﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻣﺨﻠﹸﻮﻕ ﻣِﻦ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ؛ ﻓﹶﻘﹶﺪ ﺃﹶﻋﻈﹶﻢ ﺍﻟﹾﻔِﺮﻳﺔﹶ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻭﻧﻔﹶﻰ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ
ﻋﻦِ ﺍﻟﻠﱠﻪِ ﻭﺻﻔﹰﺎ ،ﻭﺟﻌﻠﹶﻪ ﻭﺻﻔﹰﺎ ﻟِﻤﺨﻠﹸﻮﻕٍ ،ﻭﻛﹶﺎﻥﹶ ﺃﹶﻳﻀﺎ ﻣﺘﺠﻨﻴﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱡﻐﺔِ ،ﻓﹶﻠﹶﻴﺲ ﻓِﻴﻬﺎ ﻣﺘﻜﹶﻠﱢﻢ
ﺑِﻤﻌﻨﻰ ﺧﺎﻟِﻖٍ ﻟِﻠﹾﻜﹶﻠﹶﺎﻡِ.
ﻭﻣﻦ ﺯﻋﻢ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻤﻮﺟﻮﺩ ﺑﻴﻨﻨﺎ ﺣِﻜﹶﺎﻳﺔﹲ ﻋﻦ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ؛ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻟﹸﻪ ﺍﻟﹾﻜﹸﻠﱠﺎﺑِﻴﺔﹸ ،ﺃﹶﻭ ﺃﹶﻧﻪ
ﻋِﺒﺎﺭﺓﹲ ﻋﻨﻪ؛ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻟﹸﻪ ﺍﻟﹾﺄﹶﺷﻌﺮِﻳﺔﹸ؛ ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺑِﻨِﺼﻒِ ﻗﹶﻮﻝِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ؛ ﺣﻴﺚﹸ ﻓﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ
ﻭﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﻓﹶﺠﻌﻞﹶ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹶ ﻣﺨﻠﹸﻮﻗﹶﺔﹰ ،ﻭﺍﻟﹾﻤﻌﺎﻧِﻲ ﻋِﺒﺎﺭﺓﹰ ﻋﻦِ ﺍﻟﺼﻔﹶﺔِ ﺍﻟﹾﻘﹶﺪِﳝﺔِ؛ ﻛﹶﻤﺎ ﺃﹶﻧﻪ ﺿﺎﻫﻰ
ﺍﻟﻨﺼﺎﺭﻯ ﻓِﻲ ﻗﹶﻮﻟِﻬِﻢ ﺑِﺤﻠﹸﻮﻝِ ﺍﻟﻠﱠﺎﻫﻮﺕِ ﻭﻫﻮ ﺍﻟﹾﻜﹶﻠِﻤﺔﹸ ﻓِﻲ ﺍﻟﻨﺎﺳﻮﺕِ ﻭﻫﻮ ﺟﺴﺪ ﻋِﻴﺴﻰ ﻋﻠﹶﻴﻪِ
118
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﺴﻠﹶﺎﻡ؛ ﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﺑِﺤﻠﹸﻮﻝِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺍﻟﺼﻔﹶﺔﹸ ﺍﻟﹾﻘﹶﺪِﳝﺔﹸ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﻤﺨﻠﹸﻮﻗﹶﺔِ ،ﻓﹶﺠﻌﻞﹶ
ﺍﻟﹾﺄﹶﻟﹾﻔﹶﺎﻅﹶ ﻧﺎﺳﻮﺗﺎ ﻟﹶﻬﺎ.
ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ؛ ﺣﻴﺚﹸ ﺗﺼﺮﻑ ،ﻓﹶﻤﻬﻤﺎ ﻛﹶﺘﺒﻨﺎﻩ ﻓِﻲ ﺍﻟﹾﻤﺼﺎﺣِﻒِ ،ﺃﹶﻭ ﺗﻠﹶﻮﻧﺎﻩ ﺑِﺎﻟﹾﺄﹶﻟﹾﺴِﻨﺔِ؛
ﻟﹶﻢ ﻳﺨﺮﺝ ﺑِﺬﹶﻟِﻚ ﻋﻦ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﺼﻨﻒ ﺇِﻧﻤﺎ ﻳﻀﺎﻑ ﺇِﻟﹶﻰ
ﻣﻦ ﻗﹶﺎﻟﹶﻪ ﻣﺒﺘﺪِﺋﹰﺎ؛ ﻟﹶﺎ ﺇِﻟﹶﻰ ﻣﻦ ﻗﹶﺎﻟﹶﻪ ﻣﺒﻠﱢﻐﺎ ﻣﺆﺩﻳﺎ.
ﻭﺃﹶﻣﺎ ﻣﻌﻨﻰ ﻗﹶﻮﻝﹸ ﺍﻟﺴﻠﹶﻒِ) :ﻣِﻨﻪ ﺑﺪﺃﹶ ﻭﺇِﻟﹶﻴﻪِ ﻳﻌﻮﺩ(؛ ﻓﹶﻬﻮ ﻣِﻦ ﺍﻟﹾﺒﺪﺀِ؛ ﻳﻌﻨِﻲ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﱠﺬِﻱ
ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﺍﺑﺘِﺪﺍﺀً ،ﻟﹶﻢ ﻳﺒﺘﺪﺃﹾ ﻣِﻦ ﻏﹶﻴﺮِﻩِ ،ﻭﻳﺤﺘﻤِﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﺒﺪﻭ؛ ﺑِﻤﻌﻨﻰ ﺍﻟﻈﱡﻬﻮﺭِ؛ ﻳﻌﻨِﻲ ﺃﹶﻧﻪ
ﻫﻮ ﺍﻟﱠﺬِﻱ ﺗﻜﹶﻠﱠﻢ ﺑِﻪِ ﻭﻇﹶﻬﺮ ﻣِﻨﻪ ،ﻟﹶﻢ ﻳﻈﹾﻬﺮ ﻣِﻦ ﻏﹶﻴﺮِﻩِ.
ﻭﻣﻌﻨﻰ) :ﺇِﻟﹶﻴﻪِ ﻳﻌﻮﺩ(؛ ﺃﹶﻱ :ﻳﺮﺟِﻊ ﺇِﻟﹶﻴﻪِ ﻭﺻﻔﹰﺎ؛ ﻟِﺄﹶﻧﻪ ﻭﺻﻔﹸﻪ ﺍﻟﹾﻘﹶﺎِﺋﻢ ﺑِﻪِ ،ﻭﻗِﻴﻞﹶ :ﻣﻌﻨﺎﻩ ﻳﻌﻮﺩ
ﺇِﻟﹶﻴﻪِ ﻓِﻲ ﺁﺧِﺮِ ﺍﻟﺰﻣﺎﻥِ ،ﺣِﲔ ﻳﺮﻓﹶﻊ ﻣِﻦ ﺍﻟﹾﻤﺼﺎﺣِﻒِ ﻭﺍﻟﺼﺪﻭﺭِ؛ ﻛﹶﻤﺎ ﻭﺭﺩ ﻓِﻲ ﺃﹶﺷﺮﺍﻁِ ﺍﻟﺴﺎﻋﺔِ.
ﻭﺃﹶﻣﺎ ﻛﹶﻮﻥﹸ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺩﺍﺧِﻠﹰﺎ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻜﹸﺘﺐِ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﻬﺎ ﺇِﳝﺎﻧﺎ
ﺻﺤِﻴﺤﺎ ﻳﻘﹾﺘﻀِﻲ ﺇِﳝﺎﻥﹶ ﺍﻟﹾﻌﺒﺪِ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻜﹶﻠﱠﻢ ﺑِﻬﺎ ﺑِﺄﹶﻟﹾﻔﹶﺎﻇِﻬﺎ ﻭﻣﻌﺎﻧِﻴﻬﺎ ،ﻭﺃﹶﻧﻬﺎ ﺟﻤِﻴﻌﺎ ﻛﹶﻠﹶﺎﻣﻪ ﻫﻮ؛
ﻟﹶﺎ ﻛﹶﻠﹶﺎﻡ ﻏﹶﻴﺮِﻩِ ،ﻓﹶﻬﻮ ﺍﻟﱠﺬِﻱ ﺗﻜﹶﻠﱠﻢ ﺑِﺎﻟﺘﻮﺭﺍﺓِ ﺑِﺎﻟﹾﻌِﺒﺮﺍﻧِﻴﺔِ ،ﻭﺑِﺎﻟﹾﺈِﻧﺠِﻴﻞِ ﺑِﺎﻟﺴﺮﻳﺎﻧِﻴﺔِ ،ﻭﺑِﺎﻟﹾﻘﹸﺮﺁﻥِ ﺑِﻠِﺴﺎﻥٍ
ﻋﺮﺑِﻲ ﻣﺒِﲔٍ.
ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﻳﺮﻭﻧﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺩﺍﺧِﻞ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ
)ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﺃﹶﻳﻀﺎ ﻓِﻴﻤﺎ ﹶﺫﻛﹶﺮﻧﺎﻩ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﻪِ ﻭﺑِﻜﹸﺘﺒِﻪِ ﻭﺑِﻤﻠﹶﺎﺋِﻜﹶﺘِﻪِ ﻭﺑِﺮﺳﻠِﻪِ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻥﱠ
ﺸﻤﺲ ﺻﺤﻮﺍ ﻟﹶﻴﺲ ﺑِﻬﺎ ﺳﺤﺎﺏ،
ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻳﺮﻭﻧﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻋِﻴﺎﻧﺎ ﺑِﺄﹶﺑﺼﺎﺭِﻫِﻢ ﻛﹶﻤﺎ ﻳﺮﻭﻥﹶ ﺍﻟ
ﻭﻛﹶﻤﺎ ﻳﺮﻭﻥﹶ ﺍﻟﹾﻘﹶﻤﺮ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﹾﺒﺪﺭِ ﻟﹶﺎ ﻳﻀﺎﻣﻮﻥﹶ ﻓِﻲ ﺭ ﺅﻳﺘِﻪِ.
ﻳﺮﻭﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻢ ﻓِﻲ ﻋﺮﺻﺎﺕِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﹸﺛﻢ ﻳﺮﻭﻧﻪ ﺑﻌﺪ ﺩﺧﻮﻝِ ﺍﻟﹾﺠﻨﺔِ؛ ﻛﹶﻤﺎ ﻳﺸﺎﺀُ ﺍﻟﻠﱠﻪ
ﺗﻌﺎﻟﹶﻰ(.
U ﻗﹶﻮﻟﹸﻪ) :ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﺃﹶﻳﻀﺎ ﻓِﻴﻤﺎ ﹶﺫﻛﹶﺮﻧﺎﻩ (..ﺇﱁ؛ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ﻋﻠﹶﻰ ﺭﺅﻳﺔِ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﻟِﺮﺑﻬِﻢ
ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ؛ ﻛﹶﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﺂﻳﺎﺕ ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﺼﺮِﳛﺔﹸ ،ﻓﹶﻠﹶﺎ ﺣﺎﺟﺔﹶ ﺑِﻨﺎ ﺇِﻟﹶﻰ ﺇِﻋﺎﺩﺓِ
ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻓِﻴﻬﺎ.
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻏﹶﻴﺮ ﺃﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ) :ﻳﺮﻭﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻢ ﻓِﻲ ﻋﺮﺻﺎﺕِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ( ﻗﹶﺪ ﻳﻮﻫِﻢ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﺮﺅﻳﺔﹶ ﺃﹶﻳﻀﺎ
ﺧﺎﺻﺔﹲ ﺑِﺎﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﻟﹶﻜِﻦ ﺍﻟﹾﺤﻖ ﺃﹶﻧﻬﺎ ﻋﺎﻣﺔﹲ ﻟِﺠﻤِﻴﻊِ ﺃﹶﻫﻞِ ﺍﻟﹾﻤﻮﻗِﻒِ؛ ﺣِﲔ ﻳﺠِﻲﺀُ ﺍﻟﺮﺏ ﻟِﻔﹶﺼﻞِ
z`ÏiB 9@n=àß ’Îû ª!$# ãNßguŠÏ?ù'tƒ br& HwÎ) tbrã•ÝàYtƒ ö@yd ﺍﻟﹾﻘﹶﻀﺎﺀِ ﺑﻴﻨﻬﻢ؛ ﻛﹶﻤﺎ ﻳﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
(1) { ÏQ$yJtóø9$#ﺍﻟﹾﺂﻳﺔﹶ.
ﻭﺍﻟﹾﻌﺮﺻﺎﺕ :ﺟﻤﻊ ﻋﺮﺻﺔٍ ،ﻭﻫِﻲ ﻛﹸﻞﱡ ﻣﻮﺿِﻊٍ ﻭﺍﺳِﻊٍ ﻟﹶﺎ ﺑِﻨﺎﺀَ ﻓِﻴﻪِ.
ﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﲟﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﻨﺒِﻲ r ﳑﺎ ﻳﻜﹸﻮﻥﹸ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ
)ﻓﹶﺼﻞﹲ(
ﻣِﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ، r ﻭﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻜﹸﻞﱢ ﻣﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﻨﺒِﻲ
ﻓﹶﻴﺆﻣِﻨﻮﻥﹶ ﺑِﻔِﺘﻨﺔِ ﺍﻟﹾﻘﹶﺒﺮِ ،ﻭﺑِﻌﺬﹶﺍﺏِ ﺍﻟﹾﻘﹶﺒﺮِ ﻭﻧﻌِﻴﻤِﻪِ ،ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﻔِﺘﻨﺔﹸ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﻨﺎﺱ ﻳﻤﺘﺤﻨﻮﻥﹶ ﻓِﻲ ﻗﹸﺒﻮﺭِﻫِﻢ،
ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟِﻠﺮﺟﻞِ :ﻣﻦ ﺭﺑﻚ؟ ﻭﻣﺎ ﺩِﻳﻨﻚ؟ ﻭﻣﻦ ﻧﺒِﻴﻚ؟ ﻓﹶﻴﺜﹶﺒﺖ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺑِﺎﻟﹾﻘﹶﻮﻝِ ﺍﻟﺜﱠﺎﺑِﺖِ ﻓِﻲ
ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺆﻣِﻦ :ﺭﺑﻲ ﺍﻟﻠﱠﻪ ،ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺩِﻳﻨِﻲ ،ﻭﻣﺤﻤﺪ r ﻧﺒِﻴﻲ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﺮﺗﺎﺏ؛ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻫﺎﻩ ﻫﺎﻩ؛ ﻟﹶﺎ ﺃﹶﺩﺭِﻱ ،ﺳﻤِﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺷﻴﺌﹰﺎ ﻓﹶﻘﹸﻠﹾﺘﻪ ،ﻓﹶﻴﻀﺮﺏ
ﺑِﻤِﺮﺯﺑﺔٍ ﻣِﻦ ﺣﺪِﻳﺪٍ ،ﻓﹶﻴﺼِﻴﺢ ﺻﻴﺤﺔﹰ ﻳﺴﻤﻌﻬﺎ ﻛﹸﻞﱡ ﺷﻲﺀٍ؛ ﺇِﻟﱠﺎ ﺍﻟﹾِﺈﻧﺴﺎﻥﹶ ،ﻭﻟﹶﻮ ﺳﻤِﻌﻬﺎ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ؛
ﻟﹶﺼﻌِﻖ.
ﹸﺛﻢ ﺑﻌﺪ ﻫﺬِﻩِ ﺍﻟﹾﻔِﺘﻨﺔﹸ ﺇِﻣﺎ ﻧﻌِﻴﻢ ﻭﺇِﻣﺎ ﻋﺬﹶﺍﺏ ،ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔﹸ ﺍﻟﹾﻜﹸﺒﺮﻯ ،ﻓﹶﺘﻌﺎﺩ ﺍﻟﹾﺄﹶﺭﻭﺍﺡ
ﺇِﻟﹶﻰ ﺍﻟﹾﺄﹶﺟﺴﺎﺩِ(.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ (..ﺇﱁ؛ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ﺃﹶﺣﺪ ﺍﻟﹾﺄﹶﺭﻛﹶﺎﻥِ
ﺍﻟﺴﺘﺔِ ﺍﻟﱠﺘِﻲ ﻳﻘﹸﻮﻡ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﺈِﳝﺎﻥﹸ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﻪِ ﺇِﳝﺎﻧﺎ ﺗﺎﻣﺎ ﻛﹶﺎﻣِﻠﹰﺎ ﻟﹶﺎ ﻳﺘﺤﻘﱠﻖ ﺇِﻟﱠﺎ ﺇِﺫﹶﺍ ﺁﻣﻦ ﺍﻟﹾﻌﺒﺪ
ﺑِﻜﹸﻞﱢ ﻣﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﻨﺒِﻲ r ﻣِﻦ ﺃﹸﻣﻮﺭِ ﺍﻟﹾﻐﻴﺐِ ﺍﻟﱠﺘِﻲ ﺗﻜﹸﻮﻥﹸ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ.
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.210 :
120
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﻀﺎﺑِﻂﹸ ﻓِﻲ ﺫﹶﻟِﻚ ﺃﹶﻧﻬﺎ ﺃﹸﻣﻮﺭ ﻣﻤﻜِﻨﺔﹲ ﺃﹶﺧﺒﺮ ﺑِﻬﺎ ﺍﻟﺼﺎﺩِﻕ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﹶﺎﻣﻪ ﻭﺁﻟِﻪِ،
ﻭﻛﹸﻞﱡ ﻣﻤﻜِﻦٍ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﺼﺎﺩِﻕ ﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻮﻗﹸﻮﻋِﻪِ ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ؛ ﻓﹶﺈِﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭ ﻟﹶﺎ ﺗﺴﺘﻔﹶﺎﺩ
ﺇِﻟﱠﺎ ﻣِﻦ ﺧﺒﺮِ ﺍﻟﺮﺳﻮﻝِ ،ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺬﹶﻟِﻚ ﻛﹸﻠﱢﻪِ.
ﻭﺃﹶﻣﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻤﺮﻭﻕِ ﻭﺍﻟﹾِﺈﻟﹾﺤﺎﺩِ ﻣِﻦ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔِ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔِ؛ ﻓﹶﻴﻨﻜِﺮﻭﻥﹶ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭ؛ ﻣِﻦ ﺳﺆﺍﻝِ
ﺍﻟﹾﻘﹶﺒﺮِ ،ﻭﻣِﻦ ﻧﻌِﻴﻢِ ﺍﻟﹾﻘﹶﺒﺮِ ،ﻭﻋﺬﹶﺍﺑِﻪِ ،ﻭﺍﻟﺼﺮﺍﻁِ ،ﻭﺍﻟﹾﻤِﻴﺰﺍﻥِ ،ﻭﻏﹶﻴﺮِ ﺫﹶﻟِﻚ؛ ﺑِﺪﻋﻮﻯ ﺃﹶﻧﻬﺎ ﻟﹶﻢ ﺗﺜﹾﺒﺖ
ﺑِﺎﻟﹾﻌﻘﹾﻞِ ،ﻭﺍﻟﹾﻌﻘﹾﻞﹸ ﻋِﻨﺪﻫﻢ ﻫﻮ ﺍﻟﹾﺤﺎﻛِﻢ ﺍﻟﹾﺄﹶﻭﻝﹸ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﺠﻮﺯ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺸﻲﺀٍ ﺇِﻟﱠﺎ ﻋﻦ ﹶﻃﺮِﻳﻘِﻪِ ،ﻭﻫﻢ
ﻳﺮﺩﻭﻥﹶ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹶ ﺍﻟﹾﻮﺍﺭِﺩﺓﹶ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺑِﺪﻋﻮﻯ ﺃﹶﻧﻬﺎ ﺃﹶﺣﺎﺩِﻳﺚﹸ ﺁﺣﺎﺩٍ ﻟﹶﺎ ﺗﻘﹾﺒﻞﹸ ﻓِﻲ ﺑﺎﺏِ
ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩِ ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﺂﻳﺎﺕ ،ﻓﹶﻴﺆﻭﻟﹸﻮﻧﻬﺎ ﺑِﻤﺎ ﻳﺼﺮِﻓﹸﻬﺎ ﻋﻦ ﻣﻌﺎﻧِﻴﻬﺎ.
ﻭﺍﻟﹾﺈِﺿﺎﻓﹶﺔﹸ ﻓِﻲ ﻗﹶﻮﻟِﻪِ) :ﺑِﻔِﺘﻨﺔِ ﺍﻟﹾﻘﹶﺒﺮِ( ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﻓِﻲ؛ ﺃﹶﻱ :ﺑِﺎﻟﹾﻔِﺘﻨﺔِ ﺍﻟﱠﺘِﻲ ﺗﻜﹸﻮﻥﹸ ﻓِﻲ ﺍﻟﹾﻘﹶﺒﺮِ.
ﻭﺃﹶﺻﻞﹸ ﺍﻟﹾﻔِﺘﻨﺔِ ﻭﺿﻊ ﺍﻟﺬﱠﻫﺐِ ﻭﻧﺤﻮِﻩِ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺭِ ﻟِﺘﺨﻠِﻴﺼِﻪِ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﺿﺎﺭِ ﻭﺍﻟﹾﻌﻨﺎﺻِﺮِ ﺍﻟﹾ ﻐﺮِﻳﺒﺔِ،
ﹸﺛﻢ ﺍﺳﺘﻌﻤِﻠﹶﺖ ﻓِﻲ ﺍﻟِﺎﺧﺘِﺒﺎﺭِ ﻭﺍﻟِﺎﻣﺘِﺤﺎﻥِ.
â‘$¨Y9$# ﻭﺃﹶﻣﺎ ﻋﺬﹶﺍﺏ ﺍﻟﹾﻘﹶﺒﺮِ ﻭﻧﻌِﻴﻤﻪ؛ ﻓﹶﻴﺪﻝﱡ ﻋﻠﹶﻴﻪِ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺣﻖ ﺁﻝِ ﻓِﺮﻋﻮﻥﹶ} :
öNÍkÉJ»t«ÿ‹ÏÜyz $£JÏiB ( { ) ،(1ﻭﻗﹶﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻗﹶﻮﻡِ ﻧﻮﺡٍ} : $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èãƒ
،(2) { #Y‘$tRﻭﻗﹶﻮﻟﹸﻪ ﻋﻠﹶﻴﻪِ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ } :ﺍﻟﹾﻘﹶﺒﺮ ﺇِﻣﺎ ﺭﻭﺿﺔﹲ ﻣِﻦ ﺭِﻳﺎﺽِ &(#qè=Åz÷Šé'sù (#qè%Í•øîé
ﺍﻟﹾﺠﻨﺔِ ،ﺃﹶﻭ ﺣﻔﹾﺮﺓﹲ ﻣِﻦ ﺣﻔﹶﺮِ ﺍﻟﻨﺎﺭِ { ).(3
ﺸﺪِﻳﺪِ.
ﻭﺍﻟﹾﻤِﺮﺯﺑﺔﹸ ﺑِﺎﻟﺘﺨﻔِﻴﻒِ :ﺍﻟﹾﻤِﻄﹾﺮﻗﹶﺔﹸ ﺍﻟﹾﻜﹶﺒِﲑﺓﹸ ،ﻭﻳﻘﹶﺎﻝﹸ ﻟﹶﻬﺎ ﺃﹶﻳﻀﺎ :ﺇِﺭﺯﺑﺔﹸ؛ ﺑِﺎﻟﹾﻬﻤﺰﺓِ ﻭﺍﻟﺘ
) (1ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ.46 :
) (2ﺳﻮﺭﺓ ﻧﻮﺡ ﺁﻳﺔ.25 :
) (3ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ).(2460
121
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﹾﻘِﻴﺎﻣﺔﹶ ﺍﻟﹾﻜﹸﺒﺮﻯ
)ﻭﺗﻘﹸﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔﹸ ﺍﻟﱠﺘِﻲ ﺃﹶﺧﺒﺮ ﺍﻟﻠﱠﻪ ﺑِﻬﺎ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ،ﻭﻋﻠﹶﻰ ﻟِﺴﺎﻥِ ﺭﺳﻮﻟِﻪِ ،ﻭﺃﹶﺟﻤﻊ ﻋﻠﹶﻴﻬﺎ
ﺍﻟﹾﻤﺴﻠِﻤﻮﻥﹶ.
ﺸﻤﺲ،
ﻓﹶﻴﻘﹸﻮﻡ ﺍﻟﻨﺎﺱ ﻣِﻦ ﻗﹸﺒﻮﺭِﻫِﻢ ﻟِﺮﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ﺣﻔﹶﺎﺓﹰ ﻋﺮﺍﺓﹰ ﻏﹸﺮﻟﹰﺎ ،ﻭﺗﺪﻧﻮ ﻣِﻨﻬﻢ ﺍﻟ
ﻭﻳﻠﹾﺠِﻤﻬﻢ ﺍﻟﹾﻌﺮﻕ.
ãNèd y7Í´¯»s9'ré'sù ¼çmãZƒÎ—ºuqtB ôMn=à)rO `yJsù ﻓﹶﺘﻨﺼﺐ ﺍﻟﹾﻤﻮﺍﺯِﻳﻦ ،ﻓﹶﺘﻮﺯﻥﹸ ﺑِﻬﺎ ﺃﹶﻋﻤﺎﻝﹸ ﺍﻟﹾﻌِﺒﺎﺩِ} ،
zN¨Yygy_ ’Îû öNßg|¡àÿRr& (#ÿrçŽÅ£yz tûïÏ%©!$# š•Í´¯»s9'ré'sù ¼çmãZƒÎ—ºuqtB ôM¤ÿyz ïÆtBur ÇÊÉËÈ šcqßsÎ=øÿßJø9$#
.(1) { ÇÊÉÌÈ tbrà$Î#»yz
ﺸﻤﺎﻟِﻪِ ﺃﹶﻭ
ﻭﺗﻨﺸﺮ ﺍﻟﺪﻭﺍﻭِﻳﻦ ،ﻭﻫِﻲ ﺻﺤﺎﺋِﻒ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ،ﻓﹶﺂﺧِﺬﹲ ﻛِﺘﺎﺑﻪ ﺑِﻴﻤِﻴﻨِﻪِ ،ﻭﺁﺧِﺬﹲ ﻛِﺘﺎﺑﻪ ﺑِ ِ
( ¾ÏmÉ)ãZãã ’Îû ¼çnuŽÈµ¯»sÛ çm»oYøBt“ø9r& ?`»|¡SÎ) ¨@ä.ur ﻣِﻦ ﻭﺭﺍﺀِ ﻇﹶﻬﺮِﻩِ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ} :
tPöqu‹ø9$# y7Å¡øÿuZÎ/ 4’s"x. y7t6»tGÏ. ù&t•ø%$# ÇÊÌÈ #·‘qà±YtB çm9s)ù=tƒ $Y7»tFÅ2 ÏpyJ»uŠÉ)ø9$# tP öqtƒ ¼çms9 ßlÌ•øƒéUur
.(2) { ÇÊÍÈ $Y7ŠÅ¡ym y7ø‹n=tã
ﻗﹶﻮﻟﹸﻪ) :ﻭﺗﻘﹸﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔﹸ (..ﺇﱁ؛ ﻳﻌﻨِﻲ ﺍﻟﹾﻘِﻴﺎﻣﺔﹶ ﺍﻟﹾﻜﹸﺒﺮﻯ ،ﻭﻫﺬﹶﺍ ﺍﻟﹾﻮﺻﻒ ﻟِﻠﺘﺨﺼِﻴﺺِ ،ﺍﺣﺘﺮﺯ
ﺑِﻪِ ﻋﻦِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺍﻟﺼﻐﺮﻯ ﺍﻟﱠﺘِﻲ ﺗﻜﹸﻮﻥﹸ ﻋِﻨﺪ ﺍﻟﹾﻤﻮﺕِ؛ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺨﺒﺮِ) :ﻣﻦ ﻣﺎﺕ ﻓﹶﻘﹶﺪ ﻗﹶﺎﻣﺖ
ﻗِﻴﺎﻣﺘﻪ.(
ﻭﺫﹶﻟِﻚ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ U ﺇِﺫﹶﺍ ﺃﹶﺫِﻥﹶ ﺑِﺎﻧﻘِﻀﺎﺀِ ﻫﺬِﻩِ ﺍﻟﺪﻧﻴﺎ؛ ﺃﹶﻣﺮ ﺇِﺳﺮﺍﻓِﻴﻞﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﺃﹶﻥﹾ ﻳﻨﻔﹸﺦ ﻓِﻲ
ﺍﻟﺼﻮﺭِ ﺍﻟﻨﻔﹾﺨﺔﹶ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ،ﻓﹶﻴﺼﻌﻖ ﻛﹸﻞﱡ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﻣﻦ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﺇِﻟﱠﺎ ﻣﻦ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ،
ﻭﺗﺼﺒِﺢ ﺍﻟﹾﺄﹶﺭﺽ ﺻﻌِﻴﺪﺍ ﺟﺮﺯﺍ ،ﻭﺍﻟﹾﺠِﺒﺎﻝﹸ ﻛﹶﺜِﻴﺒﺎ ﻣﻬِﻴﻠﹰﺎ ،ﻭﻳﺤﺪﺙﹸ ﻛﹸﻞﱡ ﻣﺎ ﺃﹶﺧﺒﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻓِﻲ
ﻛِﺘﺎﺑِﻪِ ،ﻟﹶﺎ ﺳِﻴﻤﺎ ﻓِﻲ ﺳﻮﺭﺗﻲِ ﺍﻟﺘﻜﹾﻮِﻳﺮِ ﻭﺍﻟِﺎﻧﻔِﻄﹶﺎﺭِ ،ﻭﻫﺬﹶﺍ ﻫﻮ ﺁﺧِﺮ ﺃﹶﻳﺎﻡِ ﺍﻟﺪﻧﻴﺎ.
) (1ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ .103 ، 102
) (2ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ .14 ، 13
122
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﹸﺛﻢ ﻳﺄﹾﻣﺮ ﺍﻟﻠﱠﻪ ﺍﻟﺴﻤﺎﺀَ ،ﻓﹶﺘﻤﻄِﺮ ﻣ ﹶﻄﺮﺍ ﻛﹶﻤﻨِﻲ ﺍﻟﺮﺟﺎﻝِ ﺃﹶﺭﺑﻌِﲔ ﻳﻮﻣﺎ ،ﻓﹶﻴﻨﺒﺖ ﻣِﻨﻪ ﺍﻟﻨﺎﺱ ﻓِﻲ
ﻗﹸﺒﻮﺭِﻫِﻢ ﻣِﻦ ﻋﺠﺐِ ﺃﹶ ﹾﺫﻧﺎﺑِﻬِﻢ ،ﻭﻛﹸﻞﱡ ﺍﺑﻦِ ﺁﺩﻡ ﻳﺒﻠﹶﻰ ﺇِﻟﱠﺎ ﻋﺠﺐ ﺍﻟﺬﱠﻧﺐِ.
ﺣﺘﻰ ﺇِﺫﹶﺍ ﺗﻢ ﺧﻠﹾﻘﹸﻬﻢ ﻭﺗﺮﻛِﻴﺒﻬﻢ؛ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺇِﺳﺮﺍﻓِﻴﻞﹶ ﺑِﺄﹶﻥﹾ ﻳﻨﻔﹸﺦ ﻓِﻲ ﺍﻟﺼﻮﺭِ ﺍﻟﻨﻔﹾﺨﺔﹶ ﺍﻟﺜﱠﺎﻧِﻴﺔﹶ،
$uZsVyèt/ .`tB $uZn=÷ƒuq»tƒ ﻓﹶﻴﻘﹸﻮﻡ ﺍﻟﻨﺎﺱ ﻣِﻦ ﺍﻟﹾﺄﹶﺟﺪﺍﺙِ ﺃﹶﺣﻴﺎﺀً ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ ﻭﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﺣِﻴﻨِﺌﺬٍ} :
šXy‰|¹ur ß`»oH÷q§•9$# y‰tãur $tB #x‹»yd { ) ،(1ﻭﻳﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ} : 3 2 $tRωs%ö•¨B `ÏB
.(2) { ÇÎËÈ šcqè=y™ö•ßJø9$#
ﺸﺮﻫﻢ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻮﻗﹶﻒِ ﺣﻔﹶﺎﺓﹰ ﻏﹶﻴﺮ ﻣﻨﺘﻌِﻠِﲔ ،ﻋﺮﺍﺓﹰ ﻏﹶﻴﺮ ﻣﻜﹾﺘﺴِﲔ ،ﻏﹸﺮﻟﹰﺎ ﻏﹶﻴﺮ
ﹸﺛﻢ ﺗﺤ
ﻣﺨﺘﺘِﻨِﲔ؛ ﺟﻤﻊ ﺃﹶ ﹾﻏﺮﻝﹶ ،ﻭﻫﻮ ﺍﻟﹾﺄﹶﻗﹾﻠﹶﻒ ،ﻭﺍﻟﹾﻐﺮﻟﹶﺔﹸ :ﺍﻟﹾﻘﹶﻠﹶﻔﹶﺔﹸ.
ﻭﺃﹶﻭﻝﹸ ﻣﻦ ﻳﻜﹾﺘﺴِﻲ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺇِﺑﺮﺍﻫِﻴﻢ؛ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ.
ﺸﻤﺲ ﻣِﻦ ﺭﺀُﻭﺱِ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ،ﻭﻳﻠﹾﺠِﻤﻬﻢ ﺍﻟﹾﻌﺮﻕ ،ﻓﹶﻤِﻨﻬﻢ ﻣﻦ
ﻭﻫﻨﺎﻙ ﻓِﻲ ﺍﻟﹾﻤﻮﻗِﻒِ ﺗﺪﻧﻮ ﺍﻟ
ﻳﺒﻠﹸﻎﹸ ﻛﹶﻌﺒﻴﻪِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺒﻠﹸﻎﹸ ﺭﻛﹾﺒﺘﻴﻪِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺒﻠﹸﻎﹸ ﺛﹶﺪﻳﻴﻪِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺒﻠﹸﻎﹸ ﺗﺮﻗﹸﻮﺗﻪ؛ ﻛﹸﻞﱞ
ﻋﻠﹶﻰ ﻗﹶﺪﺭِ ﻋﻤﻠِﻪِ ،ﻭﻳﻜﹸﻮﻥﹸ ﺃﹸﻧﺎﺱ ﻓِﻲ ﻇِﻞﱢ ﺍﻟﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ.
ﺸﻔﹶﻌﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ Uﺑِﺎﻟﺮﺳﻞِ ﻭﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﺃﹶﻥﹾ
ﻓﹶﺈِﺫﹶﺍ ﺍﺷﺘﺪ ﺑِﻬِﻢ ﺍﻟﹾﺄﹶﻣﺮ ،ﻭﻋ ﹸﻈﻢ ﺍﻟﹾﻜﹶﺮﺏ؛ ﺍﺳﺘ
ﻳﻨﻘِﺬﹶﻫﻢ ﻣِﻤﺎ ﻫﻢ ﻓِﻴﻪِ ،ﻭﻛﹸﻞﱡ ﺭﺳﻮﻝٍ ﻳﺤِﻴﻠﹸﻬﻢ ﻋﻠﹶﻰ ﻣﻦ ﺑﻌﺪﻩ؛ ﺣﺘﻰ ﻳﺄﹾﺗﻮﺍ ﻧﺒِﻴﻨﺎ rﻓﹶﻴﻘﹸﻮﻝﹸ) :ﺃﹶﻧﺎ
ﻟﹶﻬﺎ( ،ﻭﻳﺸﻔﹶﻊ ﻓِﻴﻬِﻢ ،ﻓﹶﻴﻨﺼﺮِﻓﹸﻮﻥﹶ ﺇِﻟﹶﻰ ﻓﹶﺼﻞِ ﺍﻟﹾﻘﹶﻀﺎﺀِ.
ﻭﻫﻨﺎﻙ ﺗﻨﺼﺐ ﺍﻟﹾﻤﻮﺍﺯِﻳﻦ ،ﻓﹶﺘﻮﺯﻥﹸ ﺑِﻬﺎ ﺃﹶﻋﻤﺎﻝﹸ ﺍﻟﹾﻌِﺒﺎﺩِ ،ﻭﻫِﻲ ﻣﻮﺍﺯِﻳﻦ ﺣﻘِﻴﻘِﻴﺔﹲ ،ﻛﹸﻞﱡ ﻣِﻴﺰﺍﻥٍ
ﻣِﻨﻬﺎ ﻟﹶﻪ ﻟِﺴﺎﻥﹲ ﻭﻛِﻔﱠﺘﺎﻥِ ،ﻭﻳﻘﹶﻠﱢﺐ ﺍﻟﻠﱠﻪ ﺃﹶﻋﻤﺎﻝﹶ ﺍﻟﹾﻌِﺒﺎﺩِ -ﻭﻫِﻲ ﺃﹶﻋﺮﺍﺽ - ﺃﹶﺟﺴﺎﻣﺎ ﻟﹶﻬﺎ ﺛِﻘﹶﻞﹲ،
tûïΗºuqyJø9$# ßìŸÒtRur ﻓﹶﺘﻮﺿﻊ ﺍﻟﹾﺤﺴﻨﺎﺕ ﻓِﻲ ﻛِﻔﱠﺔٍ ،ﻭﺍﻟﺴﻴﺌﹶﺎﺕ ﻓِﻲ ﻛِﻔﱠﺔٍ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
) (1ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ.52 :
) (2ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ.52 :
123
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
3 $pkÍ5 $oY÷•s?r& @AyŠö•yz ô`ÏiB 7p¬6ym tA$s)÷WÏB šc%Ÿ2 bÎ)ur ( $\«ø‹x© Ó§øÿtR ãNn=ôàè? Ÿxsù ÏpyJ»uŠÉ)ø9$# ÏQöqu‹Ï9 xÝó¡É)ø9$#
.(1) { ÇÍÐÈ šúüÎ7Å¡»ym $oYÎ/ 4’s"x.ur
t$öq|¡sù ÇÐÈ ¾ÏmÏYŠÏJu‹Î/ ¼çmt7»tGÏ. š†ÎAré& ô`tB $¨Br'sù ﺛﹸﻢ ﺗﻨﺸﺮ ﺍﻟﺪﻭﺍﻭِﻳﻦ ،ﻭﻫِﻲ ﺻﺤﺎﺋِﻒ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ} ،
،(2) { ÇÒÈﻭﺃﹶﻣﺎ ﻣﻦ ﺃﹸﻭﺗِﻲ ﻛِﺘﺎﺑﻪ †#Y‘rçŽô£tB ¾Ï&Î#÷dr& #’n<Î) Ü=Î=s)Ztƒur ÇÑÈ #ZŽ•Å¡o„ $\/$|¡Ïm Ü=y™$ptä
،(4) { ÇÊËÈ #·Ž•Ïèy™ 4’n?óÁtƒur ÇÊÊÈ #Y‘qç6èO (#qããô‰tƒ t$öq|¡sù ﻣِﻦ ﻭﺭﺍﺀِ ﻇﹶﻬﺮِﻩِ} ، )(3
ﺸﻤﺎﻟِﻪِ ﺃﹶﻭ
ﺑِ ِ
(5) { ÇËÏÈ ÷mu‹Î/$|¡Ïm $tB Í‘÷Šr& óOs9ur؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: ÇËÎÈ ÷muŠÎ6»tFÏ. |Nré& óOs9 ÓÍ_tFø‹n=»tƒ ﻭﻳﻘﹸﻮﻝﹸ} :
#x‹»yd ÉA$tB $oYtGn=÷ƒuq»tƒ tbqä9qà)tƒur ÏmŠÏù $£JÏB tûüÉ)Ïÿô±ãB tûüÏBÌ•ôfßJø9$# “uŽtIsù Ü=»tGÅ3ø9$# yìÅÊãrur }
ÞOÎ=ôàtƒ Ÿwur 3 #ZŽÅÑ%tn (#qè=ÏJtã $tB (#r߉y`urur 4 $yg8|Áômr& HwÎ) ¸ouŽ•Î7x. Ÿwur ZouŽ•Éó|¹ â‘ÏŠ$tóムŸw É=»tGÅ6ø9$#
‘.(6) { ÇÍÒÈ #Y‰tnr& y7•/u
(7) { ( ¾ÏmÉ)ãZãã؛ ﻓﹶﻘﹶﺪ ﻗﹶﺎﻝﹶ ﺍﻟﺮﺍﻏِﺐ: ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ ﺗﻌﺎﻟﹶﻰ} :
’Îû ¼çnuŽÈµ¯»sÛ çm»oYøBt“ø9r& ?`»|¡SÎ) ¨@ä.ur
)ﺃﹶﻱ :ﻋﻤﻠﹶﻪ ﺍﻟﱠﺬِﻱ ﻃﹶﺎﺭ ﻋﻨﻪ ﻣِﻦ ﺧﻴﺮٍ ﻭﺷﺮ.(
ﻭﻟﹶﻜِﻦ ﺍﻟﻈﱠﺎﻫِﺮ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﻄﱠﺎﺋِﺮِ ﻫﻨﺎ ﻧﺼِﻴﺒﻪ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﺎ ﻛﹸﺘِﺐ ﻟﹶﻪ ﻓِﻴﻬﺎ ﻣِﻦ ﺭِﺯﻕٍ
ﻭﻋﻤﻞٍ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ ،(8) { ( É=»tGÅ3ø9$# z`ÏiB Nåkâ:•ÅÁtR öNçlé;$oYtƒ y7Í´¯»s9'ré& } :ﻳﻌﻨِﻲ :ﻣﺎ
ﻛﹸﺘِﺐ ﻋﻠﹶﻴﻬِﻢ ﻓِﻴﻪِ.
) (1ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ.47 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺸﻘﺎﻕ ﺍﻵﻳﺎﺕ .9 : 7
) (3ﺩﻋﻮﻯ " ﺃﻥ ﺍﻟﺬﻱ ﻳﺆﺗﻰ ﻛﺘﺎﺑﻪ ﻣﻦ ﻭﺭﺍﺀ ﻇﻬﺮﻩ ﻏﲑ ﺍﻟﺬﻱ ﻳﺆﺗﺎﻩ ﺑﺸﻤﺎﻟﻪ ﺗﻨﺎﰲ ﻣﺎ ﻗﺮﺭﻩ ﺍﺑﻦ ﻛﺜﲑ ﻣﻦ ﺗﻔﺴﲑﻩ ﺣﻴﺚ
ﻗﺎﻝ " :ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﻭﺭﺍﺀ ﻇﻬﺮﻩ " ﺃﻱ ﺑﺸﻤﺎﻟﻪ ﻣﻦ ﻭﺭﺍﺀ ﻇﻬﺮﻩ ﻳﺜﲏ ﻳﺪﻩ ﺇﱃ ﻭﺭﺍﺀﻩ ،ﻭﻳﻌﻄﻰ ﻛﺘﺎﺑﻪ ﺎ
ﻭﻛﺬﻟﻚ ،ﻭﻟﻮ ﺃﺗﻰ ﺍﳌﺆﻟﻒ ﺑﺎﻵﻳﺎﺕ ﻋﻠﻰ ﺗﺮﺗﻴﺒﻬﺎ ﰲ ﺍﳌﺼﺤﻒ ﻷﺻﺎﺏ ﻭﻟﺴﻠﻢ ﳑﺎ ﻭﻗﻊ ﻓﻴﻪ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
) (4ﺳﻮﺭﺓ ﺍﻟﻨﺸﻘﺎﻕ ﺁﻳﺔ .12 ، 13
) (5ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ﺁﻳﺔ .26 ، 25
) (6ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ.49 :
) (7ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ.13 :
) (8ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ.37 :
124
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻛﻴﻔﻴﺔ ﺍﳊﺴﺎﺏ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ
)ﻭﻳﺤﺎﺳِﺐ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺨﻠﹶﺎِﺋﻖ ،ﻭﻳﺨﻠﹸﻮ ﺑِﻌﺒﺪِﻩِ ﺍﻟﹾﻤﺆﻣِﻦِ ،ﻓﹶﻴﻘﹶﺮﺭﻩ ﺑِﺬﹸﻧﻮﺑِﻪِ؛ ﻛﹶﻤﺎ ﻭﺻِﻒ ﺫﹶﻟِﻚ ﻓِﻲ
ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ؛ ﻓﹶﻠﹶﺎ ﻳﺤﺎﺳﺒﻮﻥﹶ ﻣﺤﺎﺳﺒﺔﹶ ﻣﻦ ﺗﻮﺯﻥﹸ ﺣﺴﻨﺎﺗﻪ ﻭﺳﻴﺌﹶﺎﺗﻪ؛ ﻓﹶﺈِﻧﻪ ﻟﹶﺎ
ﺣﺴﻨﺎﺕِ ﻟﹶﻬﻢ ،ﻭﻟﹶﻜِﻦ ﺗﻌﺪ ﺃﹶﻋﻤﺎﻟﹸﻬﻢ ،ﻓﹶﺘﺤﺼﻰ ،ﻓﹶﻴﻮﻗﹶﻔﹸﻮﻥﹶ ﻋﻠﹶﻴﻬﺎ ﻭﻳﻘﹶﺮﺭﻭﻥﹶ ﺑِﻬﺎ(.
ﻗﹶﻮﻟﹸﻪ) :ﻭﻳﺤﺎﺳِﺐ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖ (..ﺇﱁ؛ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺘِﻠﹾﻚ ﺍﻟﹾﻤﺤﺎﺳﺒﺔِ ﺗﺬﹾﻛِ ﲑﻫﻢ ﻭﺇِﻧﺒﺎ ﺅﻫﻢ ﺑِﻤﺎ
Oßgã¥Îm7t^ã‹sù óOßgãèÅ_ó•£D NÍkÍh5u‘ 4’n<Î) §NèO ﻗﹶﺪﻣﻮﻩ ﻣِﻦ ﺧﻴﺮٍ ﻭﺷﺮ ﺃﹶﺣﺼﺎﻩ ﺍﻟﻠﱠﻪ ﻭﻧﺴﻮﻩ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(1) { ÇÊÉÑÈ tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/
ﻭﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﺼﺤِﻴﺢِ } :ﻣﻦ ﻧﻮﻗِﺶ ﺍﻟﹾﺤِﺴﺎﺏ ﻋﺬﱢﺏ ،ﻓﹶﻘﹶﺎﻟﹶﺖ ﻋﺎﺋِﺸﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ
(2) { ÇÑÈ؟ #ZŽ•Å¡o„ $\/$|¡Ïm Ü=y™$ptä† t$öq|¡sù ﻋﻨﻬﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ! ﺃﹶﻭﻟﹶﻴﺲ ﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝﹸ} :
ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻧﻤﺎ ﺫﹶﻟِﻚ ﺍﻟﹾﻌﺮﺽ ،ﻭﻟﹶﻜِﻦ ﻣﻦ ﻧﻮﻗِﺶ ﺍﻟﹾﺤِﺴﺎﺏ ﻳﻬﻠِﻚ.{
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻳﺨﻠﹸﻮ ﺑِﻌﺒﺪِﻩِ ﺍﻟﹾﻤﺆﻣِﻦِ(؛ ﻓﹶﻘﹶﺪ ﻭﺭﺩ ﻋﻦِ ﺍﺑﻦِ ﻋﻤﺮ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ
Uﻳﺪﻧِﻲ ﻣِﻨﻪ ﻋﺒﺪﻩ ﺍﻟﹾﻤﺆﻣِﻦ ،ﻓﹶﻴﻀﻊ ﻋﻠﹶﻴﻪِ ﻛﹶﻨﻔﹶﻪ ،ﻭﻳﺤﺎﺳِﺒﻪ ﻓِﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ،ﻭﻳﻘﹶﺮﺭﻩ ﺑِﺬﹸﻧﻮﺑِﻪِ،
ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻟﹶﻢ ﺗﻔﹾﻌﻞﹾ ﻛﹶﺬﹶﺍ ﻳﻮﻡ ﻛﹶﺬﹶﺍ؟ ﺃﹶﻟﹶﻢ ﺗﻔﹾﻌﻞﹾ ﻛﹶﺬﹶﺍ ﻳﻮﻡ ﻛﹶﺬﹶﺍ؟ ﺣﺘﻰ ﺇِﺫﹶﺍ ﻗﹶﺮﺭﻩ ﺑِﺬﹸﻧﻮﺑِﻪِ ،ﻭﺃﹶﻳﻘﹾﻦ ﺃﹶﻧﻪ
ﻗﹶﺪ ﻫﻠﹶﻚ؛ ﻗﹶﺎﻝﹶ ﻟﹶﻪ :ﺳﺘﺮﺗﻬﺎ ﻋﻠﹶﻴﻚ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺃﹶﻧﺎ ﺃﹶﻏﹾﻔِﺮﻫﺎ ﻟﹶﻚ ﺍﻟﹾﻴﻮﻡ.
$tB 4’n<Î) !$uZøBωs%ur ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻓﹶِﺈﻧﻪ ﻟﹶﺎ ﺣﺴﻨﺎﺕِ ﻟﹶﻬﻢ(؛ ﻳﻌﻨِﻲ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ؛ ﻟِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
( óOÎgÎn/t•Î/ (#rã•xÿx. šúïÏ%©!$# ã@sW¨B ،(3) { ÇËÌÈﻭﻗﹶﻮﻟِﻪِ} : #·‘qèWY¨B [ä!$t6yd çm»oYù=yèyfsù 9@yJtã ô`ÏB (#qè=ÏJtã
&.(4) { 4 &äóÓx« 4’n?tã (#qç7|¡Ÿ2 $£JÏB tbrâ‘ωø)tƒ žw ( 7#Ϲ%tæ BQöqtƒ ’Îû ßw†Ìh•9$# ÏmÎ/ ôN£‰tFô©$# >Š$tBt•x. óOßgè=»yJôãr
) (1ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.108 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺸﻘﺎﻕ ﺁﻳﺔ.8 :
) (3ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ.23 :
) (4ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻳﺔ.18 :
125
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﺼﺤِﻴﺢ ﺃﹶﻥﱠ ) (1ﺃﹶﻋﻤﺎﻝﹶ ﺍﻟﹾﺨﻴﺮِ ﺍﻟﱠﺘِﻲ ﻳﻌﻤﻠﹸﻬﺎ ﺍﻟﹾﻜﹶﺎﻓِﺮ ﻳﺠﺎﺯﻯ ﺑِﻬﺎ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻓﹶﻘﹶﻂﹾ ،ﺣﺘﻰ ﺇِﺫﹶﺍ
ﺟﺎﺀَ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻭﺟﺪ ﺻﺤِﻴﻔﹶﺔﹶ ﺣﺴﻨﺎﺗِﻪِ ﺑﻴﻀﺎﺀَ ،ﻭﻗِﻴﻞﹶ :ﻳﺨﻔﱠﻒ ﺑِﻬﺎ ﻋﻨﻪ ﻣِﻦ ﻋﺬﹶﺍﺏِ ﻏﹶﻴﺮِ
ﺍﻟﹾﻜﹸﻔﹾﺮِ.
ﺫِﻛﹾﺮِ ﺍﻟﹾﺤﻮﺽِ
ﻭﻓِﻲ ﻋﺮﺻﺎﺕِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺍﻟﹾﺤﻮﺽ ﺍﻟﹾﻤﻮﺭﻭﺩ ﻟِﻠﻨﺒِﻲ r ﻣﺎﺅﻩ ﺃﹶﺷﺪ ﺑﻴﺎﺿﺎ ﻣِﻦ ﺍﻟﻠﱠﺒﻦِ ،ﻭﺃﹶﺣﻠﹶﻰ
ﻣِﻦ ﺍﻟﹾﻌﺴﻞِ ،ﺁﻧِﻴﺘﻪ ﻋﺪﺩ ﻧﺠﻮﻡِ ﺍﻟﺴﻤﺎﺀِ ،ﻃﹸﻮﻟﹸﻪ ﺷﻬﺮ ،ﻭﻋﺮﺿﻪ ﺷﻬﺮ ،ﻣﻦ ﻳﺸﺮﺏ ﻣِﻨﻪ ﺷﺮﺑﺔﹰ ﻟﹶﺎ
ﻳ ﹾﻈﻤﺄﹸ ﺑﻌﺪﻫﺎ ﺃﹶﺑﺪﺍ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻓِﻲ ﻋﺮﺻﺎﺕِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ(..؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹶ ﺍﻟﹾﻮﺍﺭِﺩﺓﹶ ﻓِﻲ ﺫِﻛﹾﺮِ ﺍﻟﹾﺤﻮﺽِ ﺗﺒﻠﹸﻎﹸ ﺣﺪ
ﺍﻟﺘﻮﺍﺗﺮِ ،ﺭﻭﺍﻫﺎ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﺑِﻀﻊ ﻭﹶﺛﻠﹶﺎﺛﹸﻮﻥﹶ ﺻﺤﺎﺑِﻴﺎ ،ﻓﹶﻤﻦ ﺃﹶﻧﻜﹶﺮﻩ؛ ﻓﹶﺄﹶﺧﻠِﻖ ﺑِﻪِ ﺃﹶﻥﹾ ﻳﺤﺎﻝﹶ ﺑﻴﻨﻪ
ﻭﺑﻴﻦ ﻭﺭﻭﺩِﻩِ ﻳﻮﻡ ﺍﻟﹾﻌﻄﹶﺶِ ﺍﻟﹾﺄﹶﻛﹾﺒﺮِ ،ﻭﻗﹶﺪ ﻭﺭﺩ ﻓِﻲ ﺃﹶﺣﺎﺩِﻳﺚﹶ } :ﺇِﻥﱠ ﻟِﻜﹸﻞﱢ ﻧﺒِﻲ ﺣﻮﺿﺎ { ).(2
ﻭﻟﹶﻜِﻦ ﺣﻮﺽ ﻧﺒِﻴﻨﺎ rﺃﹶﻋ ﹶﻈﻤﻬﺎ ﻭﺃﹶﺣﻠﹶﺎﻫﺎ ﻭﺃﹶﻛﹾﺜﹶﺮﻫﺎ ﻭﺍﺭِﺩﺍ ،ﺟﻌﻠﹶﻨﺎ ﺍﻟﻠﱠﻪ ﻣِﻨﻬﻢ ﺑِﻔﹶﻀﻠِﻪِ
ﻭﻛﹶﺮﻣِﻪِ.
ﺫﻛﺮ ﺍﻟﺼﺮﺍﻁﹸ
ﻭﺍﻟﺼﺮﺍﻁﹸ ﻣﻨﺼﻮﺏ ﻋﻠﹶﻰ ﻣﺘﻦِ ﺟﻬﻨﻢ ،ﻭﻫﻮ ﺍﻟﹾﺠِﺴﺮ ﺍﻟﱠﺬِﻱ ﺑﻴﻦ ﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ ،ﻳﻤﺮ ﺍﻟﻨﺎﺱ
ﻋﻠﹶﻴﻪِ ﻋﻠﹶﻰ ﻗﹶﺪﺭِ ﺃﹶﻋﻤﺎﻟِﻬِﻢ ،ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﻳﻤﺮ ﻛﹶﻠﹶﻤﺢِ ﺍﻟﹾﺒﺼﺮِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻤﺮ ﻛﹶﺎﻟﹾﺒﺮﻕِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ
ﻳﻤﺮ ﻛﹶﺎﻟﺮﻳﺢِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻤﺮ ﻛﹶﺎﻟﹾﻔﹶﺮﺱِ ﺍﻟﹾﺠﻮﺍﺩِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻤﺮ ﻛﹶﺮِﻛﹶﺎﺏِ ﺍﻟﹾﺈِﺑِﻞِ ،ﻭﻣِﻨﻬﻢ ﻣﻦ
ﺸﻴﺎ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺰﺣﻒ ﺯﺣﻔﹰﺎ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺨﻄﹶﻒ ﺧﻄﹾﻔﹰﺎ
ﻳﻌﺪﻭ ﻋﺪﻭﺍ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﻤﺸِﻲ ﻣ
ﻭﻳﻠﹾﻘﹶﻰ ﻓِﻲ ﺟﻬﻨﻢ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﺠِﺴﺮ ﻋﻠﹶﻴﻪِ ﻛﹶﻠﹶﺎﻟِﻴﺐ ﺗﺨﻄﹶﻒ ﺍﻟﻨﺎﺱ ﺑِﺄﹶﻋﻤﺎﻟِﻬِﻢ ،ﻓﹶﻤﻦ ﻣﺮ ﻋﻠﹶﻰ
ﺍﻟﺼﺮﺍﻁِ؛ ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ.
ﻓﹶﺈِﺫﹶﺍ ﻋﺒﺮﻭﺍ ﻋﻠﹶﻴﻪِ؛ ﻭﻗﹶﻔﹸﻮﺍ ﻋﻠﹶﻰ ﻗﹶﻨﻄﹶﺮﺓٍ ﺑﻴﻦ ﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ ،ﻓﹶﻴﻘﹾﺘﺺ ﻟِﺒﻌﻀِﻬِﻢ ﻣِﻦ ﺑﻌﺾٍ ،ﻓﹶﺈِﺫﹶﺍ
ﻫﺬﱢﺑﻮﺍ ﻭﻧﻘﱡﻮﺍ؛ ﺃﹸﺫِﻥﹶ ﻟﹶﻬﻢ ﻓِﻲ ﺩﺧﻮﻝِ ﺍﻟﹾﺠﻨﺔِ.
) (1ﻟﻴﺲ ﰲ ﺍﻷﺻﻞ ﻟﻔﻆ " ﺃﻥ " ﻭﻟﻜﻦ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
) (2ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ).(2443
126
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻗﹶﻮﻟﹸﻪ) :ﻭﺍﻟﺼﺮﺍﻁﹸ ﻣﻨﺼﻮﺏ (..ﺇﱁ.
ﺃﹶﺻﻞﹸ ﺍﻟﺼﺮﺍﻁِ :ﺍﻟﻄﱠﺮِﻳﻖ ﺍﻟﹾﻮﺍﺳِﻊ؛ ﻗِﻴﻞﹶ :ﺳﻤﻲ ﺑِﺬﹶﻟِﻚ ﻟِﺄﹶﻧﻪ ﻳﺴﺘﺮِﻁﹸ ﺍﻟﺴﺎﺑِﻠﹶﺔﹶ؛ ﺃﹶﻱ :ﻳﺒﺘﻠِﻌﻬﻢ ﺇِﺫﹶﺍ
‘ÏÛºuŽÅÀ #x‹»yd ¨br&ur ﺳﻠﹶﻜﹸﻮﻩ ،ﻭﻗﹶﺪ ﻳﺴﺘﻌﻤﻞﹸ ﻓِﻲ ﺍﻟﻄﱠﺮِﻳﻖِ ﺍﻟﹾﻤﻌﻨﻮِﻱ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
.(1) { ( çnqãèÎ7¨?$$sù $VJŠÉ)tGó¡ãB
ﻭﺍﻟﺼﺮﺍﻁﹸ ﺍﻟﹾﺄﹸﺧﺮﻭِﻱ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺍﻟﹾﺠِﺴﺮ ﺍﻟﹾﻤﻤﺪﻭﺩ ﻋﻠﹶﻰ ﻇﹶﻬﺮِ ﺟﻬﻨﻢ ﺑﻴﻦ ﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ ﺣﻖ ﻟﹶﺎ
ﺭﻳﺐ ﻓِﻴﻪِ؛ ﻟِﻮﺭﻭﺩِ ﺧﺒﺮِ ﺍﻟﺼﺎﺩِﻕِ ﺑِﻪِ ،ﻭﻣﻦِ ﺍﺳﺘﻘﹶﺎﻡ ﻋﻠﹶﻰ ﺻِﺮﺍﻁِ ﺍﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﺩِﻳﻨﻪ ﺍﻟﹾﺤﻖ ﻓِﻲ
ﺸﻌﺮﺓِ،
ﺍﻟﺪﻧﻴﺎ ﺍﺳﺘﻘﹶﺎﻡ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﺼﺮﺍﻁِ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ،ﻭﻗﹶﺪ ﻭﺭﺩ ﻓِﻲ ﻭﺻﻔِﻪِ ﺃﹶﻧﻪ) :ﺃﹶﺩﻕ ﻣِﻦ ﺍﻟ
ﻭﺃﹶﺣﺪ ﻣِﻦ ﺍﻟﺴﻴﻒِ(.
ﺃﻭﻝ ﻣﻦ ﻳﺴﺘﻔﺘﺢ ﺑﺎﺏ ﺍﳉﻨﺔ ﻭﺃﻭﻝ ﻣﻦ ﻳﺪﺧﻠﻬﺎ
)ﻭﺃﹶﻭﻝﹸ ﻣﻦ ﻳﺴﺘﻔﹾﺘِﺢ ﺑﺎﺏ ﺍﻟﹾﺠﻨﺔِ ﻣﺤﻤﺪ r ﻭﺃﹶﻭﻝﹸ ﻣﻦ ﻳﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻢِ ﺃﹸﻣﺘﻪ.(
ﻗﹶﻮﻟﹸﻪ) :ﻭﺃﹶﻭﻝﹸ ﻣﻦ ﻳﺴﺘﻔﹾﺘِﺢ ﺑﺎﺏ ﺍﻟﹾﺠﻨﺔِ ﻣﺤﻤﺪ(r ؛ ﻳﻌﻨِﻲ :ﺃﹶﻭﻝﹸ ﻣﻦ ﻳﺤﺮﻙ ﺣﻠﹶﻘﹶﻬﺎ ﻃﹶﺎﻟِﺒﺎ
ﺃﹶﻥﹾ ﻳﻔﹾﺘﺢ ﻟﹶﻪ ﺑﺎﺑﻬﺎ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ } :ﺃﹶﻧﺎ ﺳﻴﺪ ﻭﻟﹶﺪِ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻭﻟﹶﺎ ﻓﹶﺨﺮ ،ﻭﺃﹶﻧﺎ
ﺃﹶﻭﻝﹸ ﻣﻦ ﺗﻨﺸﻖ ﻋﻨﻪ ﺍﻟﹾﺄﹶﺭﺽ ﻭﻟﹶﺎ ﻓﹶﺨﺮ ،ﻭﺃﹶﻧﺎ ﺃﹶﻭﻝﹸ ﻣﻦ ﻳﺤﺮﻙ ﺣﻠﹶﻖ ﺍﻟﹾﺠﻨﺔِ ،ﻓﹶﺄﹶﺩﺧﻠﹸﻬﺎ ﻭﻳﺪﺧﻠﹸﻬﺎ
ﻣﻌِﻲ ﻓﹸﻘﹶﺮﺍﺀُ ﺃﹸﻣﺘِﻲ { ).(2
ﻳﻌﻨِﻲ :ﺑﻌﺪ ﺩﺧﻮﻝِ ﺍﻟﺮﺳﻞِ ﻭﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ ﻳﻜﹸﻮﻥﹸ ﻓﹸﻘﹶﺮﺍﺀُ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﺃﹶﻭﻝﹶ
ﺍﻟﻨﺎﺱِ ﺩﺧﻮﻟﹰﺎ ﺍﻟﹾﺠﻨﺔﹶ.
) (1ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ.153 :
) (2ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (3148ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ ).(4308
127
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻟﻠﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺛﻼﺙ ﺷﻔﺎﻋﺎﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ
)ﻭﻟﹶﻪ r ﻓِﻲ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﹶﺛﻠﹶﺎﺙﹸ ﺷﻔﹶﺎﻋﺎﺕٍ:
ﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ :ﻓﹶﻴﺸﻔﹶﻊ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﻤﻮﻗِﻒِ ﺣﺘﻰ ﻳﻘﹾﻀﻰ ﺑﻴﻨﻬﻢ ﺑﻌﺪ ﺃﹶﻥﹾ ﻳﺘﺮﺍﺟﻊ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀُ؛
ﺃﹶﻣﺎ ﺍﻟ
ﺁﺩﻡ ،ﻭﻧﻮﺡ ،ﻭﺇِﺑﺮﺍﻫِﻴﻢ ،ﻭﻣﻮﺳﻰ ،ﻭﻋِﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ﻋﻦِ ﺍﻟﺸﻔﹶﺎﻋﺔِ ﺣﺘﻰ ﺗﻨﺘﻬِﻲ ﺇِﻟﹶﻴﻪِ.
ﻭﺃﹶﻣﺎ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﻓﹶﻴﺸﻔﹶﻊ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺃﹶﻥﹾ ﻳﺪﺧﻠﹸﻮﺍ ﺍﻟﹾﺠﻨﺔﹶ.
ﺸﻔﹶﺎﻋﺘﺎﻥِ ﺧﺎﺻﺘﺎﻥِ ﻟﹶﻪ.
ﻭﻫﺎﺗﺎﻥِ ﺍﻟ
ﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﻓﹶﻴﺸﻔﹶﻊ ﻓِﻴﻤﻦِ ﺍﺳﺘﺤﻖ ﺍﻟﻨﺎﺭ ،ﻭﻫﺬِﻩِ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻟﹶﻪ ﻭﻟِﺴﺎﺋِﺮِ ﺍﻟﻨﺒِﻴﲔ
ﻭﺃﹶﻣﺎ ﺍﻟ
ﻭﺍﻟﺼﺪِﻳﻘِﲔ ﻭ ﹶﻏﻴﺮِﻫِﻢ ،ﻓﹶﻴﺸﻔﹶﻊ ﻓِﻴﻤﻦِ ﺍﺳﺘﺤﻖ ﺍﻟﻨﺎﺭ ﺃﹶﻟﱠﺎ ﻳﺪﺧﻠﹶﻬﺎ ،ﻭﻳﺸﻔﹶﻊ ﻓِﻴﻤﻦ ﺩﺧﻠﹶﻬﺎ ﺃﹶﻥﹾ ﻳﺨﺮﺝ
ﻣِﻨﻬﺎ.
ﻭﻳﺨﺮِﺝ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﺃﹶﻗﹾﻮﺍﻣﺎ ﺑِﻐﻴﺮِ ﺷﻔﹶﺎﻋﺔٍ؛ ﺑﻞﹾ ﺑِﻔﹶﻀﻠِﻪِ ﻭﺭﺣﻤﺘِﻪِ ،ﻭﻳﺒﻘﹶﻰ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻓﹶﻀﻞﹲ
ﻋﻤﻦ ﺩﺧﻠﹶﻬﺎ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺪﻧﻴﺎ ،ﻓﹶﻴﻨﺸِﺊﹸ ﺍﻟﻠﱠﻪ ﻟﹶﻬﺎ ﺃﹶﻗﹾﻮﺍﻣﺎ ﻓﹶﻴﺪﺧِﻠﹸﻬﻢ ﺍﻟﹾﺠﻨﺔﹶ(.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻟﹶﻪ r ﻓِﻲ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺛﹶﻠﹶﺎﺙﹸ ﺷﻔﹶﺎﻋﺎﺕٍ(؛ ﻓﹶﺄﹶﺻﻞﹸ ﺍﻟﺸﻔﹶﺎﻋﺔِ ﻣِﻦ ﻗﹶﻮﻟِﻨﺎ :ﺷﻔﹶﻊ
ﻛﹶﺬﹶﺍ ﺑِﻜﹶﺬﹶﺍ ﺇِﺫﹶﺍ ﺿﻤﻪ ﺇِﻟﹶﻴﻪِ ،ﻭﺳِﻤﻲ ﺍﻟﺸﺎﻓِﻊ ﺷﺎﻓِﻌﺎ ﻟِﺄﹶﻧﻪ ﻳﻀﻢ ﻃﹶﻠﹶﺒﻪ ﻭﺭﺟﺎﺀَﻩ ﺇِﻟﹶﻰ ﻃﹶﻠﹶﺐِ
ﺍﻟﹾﻤﺸﻔﹸﻮﻉِ ﻟﹶﻪ.
ﻭﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻣِﻦ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﱠﺘِﻲ ﺛﹶﺒﺘﺖ ﺑِﺎﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﺃﹶﺣﺎﺩِﻳﺜﹸﻬﺎ ﻣﺘﻮﺍﺗِﺮﺓﹲ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ:
} (1) { 4 ¾ÏmÏRøŒÎ*Î/ žwÎ) ÿ¼çny‰YÏã ßìxÿô±o„ “Ï%©!$# #sŒ `tBﻓﹶﻨﻔﹾﻲ ﺍﻟﺸﻔﹶﺎﻋﺔِ ﺑِﻠﹶﺎ ﺇِﺫﹾﻥٍ ﺇِﺛﹾﺒﺎﺕ ﻟِﻠﺸﻔﹶﺎﻋﺔِ
ﻣِﻦ ﺑﻌﺪِ ﺍﻟﹾﺈِﺫﹾﻥِ.
* žwÎ) $º«ø‹x© öNåkçJyè»xÿx© ÓÍ_øóè? Ÿw ÏNºuq»yJ¡¡9$# ’Îû 77n=¨B `ÏiB /x.ur ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻋﻦِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ} :
.(2) { ÇËÏÈ #ÓyÌö•tƒur âä!$t±o„ `yJÏ9 ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB
ﺸﻔﹶﺎﻋﺔﹶ ﺍﻟﺼﺤِﻴﺤﺔﹶ ،ﻭﻫِﻲ ﺍﻟﱠﺘِﻲ ﺗﻜﹸﻮﻥﹸ ﺑِﺈِﺫﹾﻧِﻪِ ،ﻭﻟِﻤﻦ ﻳﺮﺗﻀِﻲ ﻗﹶﻮﻟﹶﻪ ﻭﻋﻤﻠﹶﻪ.
ﻓﹶﺒﻴﻦ ﺍﻟﻠﱠﻪ ﺍﻟ
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.255 :
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺁﻳﺔ.26 :
128
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
$yJsù ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﺘﻤﺴﻚ ﺑِﻪِ ﺍﻟﹾﺨﻮﺍﺭِﺝ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ﻓِﻲ ﻧﻔﹾﻲِ ﺍﻟﺸﻔﹶﺎﻋﺔِ ﻣِﻦ ﻣِﺜﹾﻞِ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
،(2) { ×pyè»xÿx© $ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur ?} ،(1) { ÇÍÑÈ tûüÏèÏÿ»¤±9$# èpyè»xÿx© óOßgãèxÿZs
} ..(3) { ÇÊÉÉÈ tûüÏèÏÿ»x© `ÏB $uZs9 $yJsùﺇﱁ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﺍﻟﹾﻤﻨﻔِﻴﺔﹶ ﻫﻨﺎ ﻫِﻲ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻓِﻲ ﺃﹶﻫﻞِ
ﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﺸﺮﻛِﻴﺔﹸ ﺍﻟﱠﺘِﻲ ﻳﺜﹾﺒِﺘﻬﺎ ﺍﻟﹾﻤﺸﺮِﻛﹸﻮﻥﹶ ﻟِﺄﹶﺻﻨﺎﻣِﻬِﻢ ،ﻭﻳﺜﹾﺒِﺘﻬﺎ ﺍﻟﻨﺼﺎﺭﻯ
ﺍﻟﺸﺮﻙِ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟ
ﻟِﻠﹾﻤﺴِﻴﺢِ ﻭﺍﻟﺮﻫﺒﺎﻥِ ،ﻭﻫِﻲ ﺍﻟﱠﺘِﻲ ﺗﻜﹸﻮﻥﹸ ﺑِﻐﻴﺮِ ﺇِﺫﹾﻥِ ﺍﻟﻠﱠﻪِ ﻭﺭِﺿﺎﻩ.
ﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ؛ ﻓﹶﻴﺸﻔﹶﻊ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﻤﻮﻗِﻒِ ﺣﺘﻰ ﻳﻘﹾﻀﻰ ﺑﻴﻨﻬﻢ(؛ ﻓﹶﻬﺬِﻩِ
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﺃﹶﻣﺎ ﺍﻟ
ﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﹾﻌ ﹾﻈﻤﻰ ،ﻭﻫِﻲ ﺍﻟﹾﻤﻘﹶﺎﻡ ﺍﻟﹾﻤﺤﻤﻮﺩ ﺍﻟﱠﺬِﻱ ﻳﻐﺒِﻄﹸﻪ ﺑِﻪِ ﺍﻟﻨﺒِﻴﻮﻥﹶ ،ﻭﺍﻟﱠﺬِﻱ ﻭﻋﺪﻩ ﺍﻟﻠﱠﻪ ﺃﹶﻥﹾ
ﻫِﻲ ﺍﻟ
ﻳﺒﻌﺜﹶﻪ ﺇِﻳﺎﻩ ﺑِﻘﹶﻮﻟِﻪِ.(4) { ÇÐÒÈ #YŠqßJøt¤C $YB$s)tB y7•/u‘ y7sWyèö7tƒ br& #Ó|¤tã } :
ﻳﻌﻨِﻲ :ﻳﺤﻤﺪﻩ ﻋﻠﹶﻴﻪِ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻤﻮﻗِﻒِ ﺟﻤِﻴﻌﺎ.
ﻭﻗﹶﺪ } ﺃﹶﻣﺮﻧﺎ ﻧﺒِﻴﻨﺎ rﺇِﺫﹶﺍ ﺳﻤِﻌﻨﺎ ﺍﻟﻨﺪﺍﺀَ ﺃﹶﻥﹾ ﻧﻘﹸﻮﻝﹶ ﺑﻌﺪ ﺍﻟﺼﻠﹶﺎﺓِ ﻋﻠﹶﻴﻪِ :ﺍﻟﻠﱠﻬﻢ ﺭﺏ ﻫﺬِﻩِ
ﺍﻟﺪﻋﻮﺓِ ﺍﻟﺘﺎﻣﺔِ ،ﻭﺍﻟﺼﻠﹶﺎﺓِ ﺍﻟﹾﻘﹶﺎِﺋﻤﺔِ ،ﺁﺕِ ﻣﺤﻤﺪﺍ ﺍﻟﹾﻮﺳِﻴﻠﹶﺔﹶ ﻭﺍﻟﹾﻔﹶﻀِﻴﻠﹶﺔﹶ ،ﻭﺍﺑﻌﺜﹾﻪ ﻣﻘﹶﺎﻣﺎ ﻣﺤﻤﻮﺩﺍ ﺍﻟﱠﺬِﻱ
ﻭﻋﺪﺗﻪ.(5) {
ﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ؛ ﻓﹶﻴﺸﻔﹶﻊ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺃﹶﻥﹾ ﻳﺪﺧﻠﹸﻮﺍ ﺍﻟﹾﺠﻨﺔﹶ(؛ ﻳﻌﻨِﻲ :ﺃﹶﻧﻬﻢ
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﺃﹶﻣﺎ ﺍﻟ
ﻭﻗﹶﺪِ ﺍﺳﺘﺤﻘﱡﻮﺍ ﺩﺧﻮﻝﹶ ﺍﻟﹾﺠﻨﺔِ ﻟﹶﺎ ﻳﺆﺫﹶﻥﹸ ﻟﹶﻬﻢ ﺑِﺪﺧﻮﻟِﻬﺎ ﺇِﻟﱠﺎ ﺑﻌﺪ ﺷﻔﹶﺎﻋﺘِﻪِ.
ﺸﻔﹶﺎﻋﺘﺎﻥِ ﺧﺎﺻﺘﺎﻥِ ﻟﹶﻪ(؛ ﻳﻌﻨِﻲ :ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﻤﻮﻗِﻒِ،
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻫﺎﺗﺎﻥِ ﺍﻟ
ﺸﻔﹶﺎﻋﺔﹶ ﻓِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ ﺃﹶﻥﹾ ﻳﺪﺧﻠﹸﻮﻫﺎ.
ﻭﺍﻟ
) (1ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ ﺁﻳﺔ.48 :
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.123 :
) (3ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ.100 :
) (4ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ.79 :
) (5ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (589ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ ) ، (211ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺫﺍﻥ ) ، (680ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )، (529
ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺫﺍﻥ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻪ ) ، (722ﺃﲪﺪ ).(354/3
129
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺗﻨﻀﻢ ﺇِﻟﹶﻴﻬِﻤﺎ ﺛﹶﺎﻟِﺜﹶﺔﹲ ،ﻭﻫِﻲ ﺷﻔﹶﺎﻋﺘﻪ ﻓِﻲ ﺗﺨﻔِﻴﻒِ ﺍﻟﹾﻌﺬﹶﺍﺏِ ﻋﻦ ﺑﻌﺾِ ﺍﻟﹾﻤﺸﺮِﻛِﲔ؛ ﻛﹶﻤﺎ ﻓِﻲ
ﺷﻔﹶﺎﻋﺘِﻪِ ﻟِﻌﻤﻪِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻓِﻲ ﺿﺤﻀﺎﺡٍ ﻣِﻦ ﻧﺎﺭٍ؛ ﻛﹶﻤﺎ ﻭﺭﺩ ﺑِﺬﹶﻟِﻚ ﺍﻟﹾﺤﺪِﻳﺚﹸ.
ﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ؛ ﻓﹶﻴﺸﻔﹶﻊ ﻓِﻴﻤﻦِ ﺍﺳﺘﺤﻖ ﺍﻟﻨﺎﺭ (..ﺇﱁ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﺃﹶﻣﺎ ﺍﻟ
ﺸﻔﹶﺎﻋﺔﹸ ﺍﻟﱠﺘِﻲ ﻳﻨﻜِﺮﻫﺎ ﺍﻟﹾﺨﻮﺍﺭِﺝ ﻭﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ؛ ﻓﹶﺈِﻥﱠ ﻣﺬﹾﻫﺒﻬﻢ ﺃﹶﻥﱠ ﻣﻦِ ﺍﺳﺘﺤﻖ ﺍﻟﻨﺎﺭ؛
ﻭﻫﺬِﻩِ ﻫِﻲ ﺍﻟ
ﻟﹶﺎ ﺑﺪ ﺃﹶﻥﹾ ﻳﺪﺧﻠﹶﻬﺎ ،ﻭﻣﻦ ﺩﺧﻠﹶﻬﺎ ﻟﹶﺎ ﻳﺨﺮﺝ ﻣِﻨﻬﺎ ﻟﹶﺎ ﺑِﺸﻔﹶﺎﻋﺔٍ ﻭﻟﹶﺎ ﺑِﻐﻴﺮِﻫﺎ.
ﻭﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹸ ﺍﻟﹾﻤﺴﺘﻔِﻴﻀﺔﹸ ﺍﻟﹾﻤﺘﻮﺍﺗِﺮﺓﹸ ﺗﺮﺩ ﻋﻠﹶﻰ ﺯﻋﻤِﻬِﻢ ﻭﺗﺒﻄِﻠﹸﻪ.
ﺃﹶﺻﻞﹶ ﺍﻟﹾﺠﺰﺍﺀِ ﻋﻠﹶﻰ ﺍﻟﹾﹶﺄﻋﻤﺎﻝِ ﺧﻴﺮِﻫﺎ ﻭﺷﺮﻫﺎ ﺛﹶﺎﺑِﺖ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ﻛﹶﻤﺎ ﻫﻮ ﺛﹶﺎﺑِﺖ ﺑِﺎﻟﺴﻤﻊِ
)ﻭﺃﹶﺻﻨﺎﻑ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺍﻟﺪﺍﺭ ﺍﻟﹾﺂﺧِﺮﺓﹸ ﻣِﻦ ﺍﻟﹾﺤِﺴﺎﺏِ ﻭﺍﻟﺜﱠﻮﺍﺏِ ﻭﺍﻟﹾﻌِﻘﹶﺎﺏِ ﻭﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ
ﻭﺗﻔﺎﺻِﻴﻞﹸ ﺫﹶﻟِﻚ ﻣﺬﹾﻛﹸﻮﺭﺓﹲ ﻓِﻲ ﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﹾﻤﻨﺰﻟﹶﺔِ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ،ﻭﺍﻟﹾﺂﺛﹶﺎﺭِ ﻣِﻦ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﹾﻤﺄﹾﺛﹸﻮﺭِ ﻋﻦِ
ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻭﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﹾﻤﻮﺭﻭﺙِ ﻋﻦ ﻣﺤﻤﺪٍ rﻣِﻦ ﺫﹶﻟِﻚ ﻣﺎ ﻳﺸﻔِﻲ ﻭﻳﻜﹾﻔِﻲ ،ﻓﹶﻤﻦِ ﺍﺑﺘﻐﺎﻩ
ﻭﺟﺪﻩ.(
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﺃﹶﺻﻨﺎﻑ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺍﻟﺪﺍﺭ ﺍﻟﹾﺂﺧِﺮﺓﹸ ﻣِﻦ ﺍﻟﹾﺤِﺴﺎﺏِ (..ﺇﱁ؛ ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻥﱠ
ﺃﹶﺻﻞﹶ ﺍﻟﹾﺠﺰﺍﺀِ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﺧﻴﺮِﻫﺎ ﻭﺷﺮﻫﺎ ﺛﹶﺎﺑِﺖ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ﻛﹶﻤﺎ ﻫﻮ ﺛﹶﺎﺑِﺖ ﺑِﺎﻟﺴﻤﻊِ ،ﻭﻗﹶﺪ
&óOçFö7Å¡yssùr ﻧﺒﻪ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻌﻘﹸﻮﻝﹶ ﺇِﻟﹶﻰ ﺫﹶﻟِﻚ ﻓِﻲ ﻣﻮﺍﺿِﻊ ﻛﹶﺜِﲑﺓٍ ﻣِﻦ ﻛِﺘﺎﺑِﻪِ؛ ﻣِﺜﹾﻞِ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
&x8uŽøIムbr& ß`»|¡RM}$# Ü=|¡øts†r &} ،(1) { ÇÊÊÎÈ tbqãèy_ö•è? Ÿw $uZøŠs9Î) öNä3¯Rr&ur $ZWt7tã öNä3»oYø)n=yz $yJ¯Rr
™.(2) { ÇÌÏÈ “´‰ß
ﻓﹶِﺈﻧﻪ ﻟﹶﺎ ﻳﻠِﻴﻖ ﻓِﻲ ﺣِﻜﹾﻤﺔِ ﺍﻟﹾﺤﻜِﻴﻢِ ﺃﹶﻥﹾ ﻳﺘﺮﻙ ﺍﻟﻨﺎﺱ ﺳﺪﻯ ﻣﻬﻤﻠِﲔ ،ﻭﻟﹶﺎ ﻳ ﺆﻣﺮﻭﻥﹶ ،ﻭﻟﹶﺎ
ﻳﻨﻬﻮﻥﹶ ،ﻭﻟﹶﺎ ﻳﺜﹶﺎﺑﻮﻥﹶ ﻭﻟﹶﺎ ﻳﻌﺎﻗﹶﺒﻮﻥﹶ؛ ﻛﹶﻤﺎ ﻟﹶﺎ ﻳﻠِﻴﻖ ﺑِﻌﺪﻟِﻪِ ﻭﺣِﻜﹾﻤﺘِﻪِ ﺃﹶﻥﹾ ﻳﺴﻮﻱ ﺑﻴﻦ ﺍﻟﹾﻤﺆﻣِﻦِ
) (1ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ.115 :
) (2ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺔ.36 :
130
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
&ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãZtB#uä tûïÏ%©!$# ã@yèøgwU ôQr ﻭﺍﻟﹾﻜﹶﺎﻓِﺮِ ،ﻭﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﻔﹶﺎﺟِﺮِ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
.(1) { ÇËÑÈ Í‘$¤fàÿø9$%x. tûüÉ)-GßJø9$# ã@yèøgwU ôQr& ÇÚö‘F{$# ’Îû tûïωšøÿßJø9$%x.
ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻌﻘﹸﻮﻝﹶ ﺍﻟﺼﺤِﻴﺤﺔﹶ ﺗﺄﹾﺑﻰ ﺫﹶﻟِﻚ ﻭﺗﻨﻜِﺮﻩ ﺃﹶﺷﺪ ﺍﻟﹾِﺈﻧﻜﹶﺎﺭِ.
ﻭﻛﹶﺬﹶﻟِﻚ ﻧﺒﻬﻬﻢ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺑِﻤﺎ ﺃﹶﻭﻗﹶﻌﻪ ﻣِﻦ ﺃﹶﻳﺎﻣِﻪِ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﺇِﻛﹾﺮﺍﻡِ ﺍﻟﻄﱠﺎﺋِﻌِﲔ،
ﻭﺧِﺬﹾﻟﹶﺎﻥِ ﺍﻟﻄﱠﺎﻏِﲔ.
ﻭﺃﹶﻣﺎ ﺗﻔﹶﺎﺻِﻴﻞﹸ ﺍﻟﹾﺄﹶﺟﺰِﻳﺔِ ﻭﻣﻘﺎﺩِﻳﺮﻫﺎ؛ ﻓﹶﻠﹶﺎ ﻳﺪﺭﻙ ﺇِﻟﱠﺎ ﺑِﺎﻟﺴﻤﻊِ ﻭﺍﻟﻨﻘﹸﻮﻝِ ﺍﻟﺼﺤِﻴﺤﺔِ ﻋﻦِ
ﺍﻟﹾﻤﻌﺼﻮﻡِ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻨﻄِﻖ ﻋﻦِ ﺍﻟﹾﻬﻮﻯ ﺻﻠﹶﻮﺍﺕ ﺍﻟﻠﱠﻪِ ﻭﺳﻠﹶﺎﻣﻪ ﻋﻠﹶﻴﻪِ ﻭﻋﻠﹶﻰ ﺁﻟِﻪِ.
ﺩﺭﺟﺎﺕ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ
)ﻭﺗﺆﻣِﻦ ﺍﻟﹾﻔِﺮﻗﹶﺔﹸ ﺍﻟﻨﺎﺟِﻴﺔﹸ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩِ ﻭﺷﺮﻩِ ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻘﹶﺪﺭِ
ﻋﻠﹶﻰ ﺩﺭﺟﺘﻴﻦِ؛ ﻛﹸﻞﱡ ﺩﺭﺟﺔٍ ﺗﺘﻀﻤﻦ ﺷﻴﹶﺌﻴﻦِ(.
ﻭﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩِ ﻭﺷﺮﻩِ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ ﺃﹶﺣﺪ ﺍﻟﹾﺄﹶﺭﻛﹶﺎﻥِ ﺍﻟﺴﺘﺔِ ﺍﻟﱠﺘِﻲ ﻳﺪﻭﺭ ﻋﻠﹶﻴﻬﺎ
ﻓﹶﻠﹶﻚ ﺍﻟﹾﺈِﳝﺎﻥِ؛ ﻛﹶﻤﺎ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺣﺪِﻳﺚﹸ ﺟِﺒﺮِﻳﻞﹶ ﻭﻏﹶﻴﺮﻩ ،ﻭﻛﹶﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺂﻳﺎﺕ ﺍﻟﺼﺮِﳛﺔﹸ ﻣِﻦ
ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ.
ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺍﻟﹾﻤﺆﻟﱢﻒ ﻫﻨﺎ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﻋﻠﹶﻰ ﺩﺭﺟﺘﻴﻦِ ،ﻭﺃﹶﻥﱠ ﻛﹸﻠﺎ ﻣِﻨﻬﻤﺎ ﺗﺘﻀﻤﻦ ﺷﻴﺌﹶﻴﻦِ:
)ﻓﹶﺎﻟﺪﺭﺟﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻋﻠِﻴﻢ ﺑِﺎﻟﹾﺨﻠﹾﻖِ ،ﻭﻫﻢ ﻋﺎﻣِﻠﹸﻮﻥﹶ ﺑِﻌِﻠﹾﻤِﻪِ ﺍﻟﹾﻘﹶﺪِﱘِ ﺍﻟﱠﺬِﻱ
ﻫﻮ ﻣﻮﺻﻮﻑ ﺑِﻪِ ﺃﹶﺯﻟﹰﺎ ﻭﺃﹶﺑﺪﺍ ،ﻭﻋﻠِﻢ ﺟﻤِﻴﻊ ﺃﹶﺣﻮﺍﻟِﻬِﻢ ﻣِﻦ ﺍﻟﻄﱠﺎﻋﺎﺕِ ﻭﺍﻟﹾﻤﻌﺎﺻِﻲ ﻭﺍﻟﹾﺄﹶﺭﺯﺍﻕِ
ﻭﺍﻟﹾﺂﺟﺎﻝِ ،ﹸﺛﻢ ﻛﹶﺘﺐ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺍﻟﻠﱠﻮﺡِ ﺍﻟﹾﻤﺤﻔﹸﻮﻅِ ﻣﻘﹶﺎﺩِﻳﺮ ﺍﻟﹾﺨﻠﹾﻖِ ،ﻓﹶﺄﹶﻭﻝﹸ ﻣﺎ ﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻘﹶﻠﹶﻢ ﻗﹶﺎﻝﹶ
ﻟﹶﻪ :ﺍﻛﹾﺘﺐ ،ﻗﹶﺎﻝﹶ :ﻣﺎ ﺃﹶﻛﹾﺘﺐ؟ ﻗﹶﺎﻝﹶ :ﺍﻛﹾﺘﺐ ﻣﺎ ﻫﻮ ﻛﹶﺎﺋِﻦ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟِﻘﹾﻴﺎﻣﺔِ ،ﻓﹶﻤﺎ ﺃﹶﺻﺎﺏ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ
ﻟﹶﻢ ﻳﻜﹸﻦ ﻟِﻴﺨﻄِﹶﺌﻪ ،ﻭﻣﺎ ﺃﹶﺧﻄﹶﺄﹶﻩ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟِﻴﺼِﻴﺒﻪ ،ﺟﻔﱠﺖِ ﺍﻟﹾﺄﹶﻗﹾﻠﹶﺎﻡ ،ﻭ ﹸﻃﻮِﻳﺖِ ﺍﻟﺼﺤﻒ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ
&y7Ï9ºsŒ ¨bÎ) 4 A=»tFÏ. ’Îû š•Ï9ºsŒ ¨bÎ) 3 ÇÚö‘F{$#ur Ïä!$yJ¡¡9$# ’Îû $tB ãNn=÷ètƒ ©!$# žcr& öNn=÷ès? óOs9r ﺗﻌﺎﻟﹶﻰ} :
) (1ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ.28 :
131
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
’Îû žwÎ) öNä3Å¡àÿRr& þ’Îû Ÿwur ÇÚö‘F{$# ’Îû 7pt6ŠÅÁ•B `ÏB z>$|¹r& !$tB ،(1) { ÇÐÉÈ ×Ž•Å¡o„ «!$# ’n?tãﻭﻗﹶﺎﻝﹶ} :
(2) { ÇËËÈ ×Ž•Å¡o„ «!$# ’n?tã š•Ï9ºsŒ ¨bÎ) 4 !$ydr&uŽö9¯Rﻭﻫﺬﹶﺍ ﺍﻟﺘﻘﹾﺪِﻳﺮ ﺍﻟﺘﺎﺑِﻊ ﻟِﻌِﻠﹾﻤِﻪِ br& È@ö6s% `ÏiB 5=»tGÅ2
ﺳﺒﺤﺎﻧﻪ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﻣﻮﺍﺿِﻊ ﺟﻤﻠﹶﺔﹰ ﻭﺗﻔﹾﺼِﻴﻠﹰﺎ :ﻓﹶﻘﹶﺪ ﻛﹶﺘﺐ ﻓِﻲ ﺍﻟﻠﱠﻮﺡِ ﺍﻟﹾﻤﺤﻔﹸﻮﻅِ ﻣﺎ ﺷﺎﺀَ ،ﻭﺇِﺫﹶﺍ
ﺧﻠﹶﻖ ﺟﺴﺪ ﺍﻟﹾﺠﻨِﲔِ ﻗﹶﺒﻞﹶ ﻧﻔﹾﺦِ ﺍﻟﺮﻭﺡِ ﻓِﻴﻪِ ﺑﻌﺚﹶ ﺇِﻟﹶﻴﻪِ ﻣﻠﹶﻜﹰﺎ ،ﻓﹶﻴﺆﻣﺮ ﺑِﺄﹶﺭﺑﻊِ ﻛﹶﻠِﻤﺎﺕٍ ،ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻪ:
ﺍﻛﹾﺘﺐ :ﺭِﺯﻗﹶﻪ ،ﻭﺃﹶﺟﻠﹶﻪ ،ﻭﻋﻤﻠﹶﻪ ،ﻭﺷﻘِﻲ ﺃﹶﻡ ﺳﻌِﻴﺪ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ ،ﻓﹶﻬﺬﹶﺍ ﺍﻟﺘﻘﹾﺪِﻳﺮ ﻗﹶﺪ ﻛﹶﺎﻥﹶ ﻳﻨﻜِﺮﻩ
ﹸﻏﻠﹶﺎﺓﹸ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﻗﹶﺪِﳝﺎ ،ﻭﻣﻨﻜِﺮﻭﻩ ﺍﻟﹾﻴﻮﻡ ﻗﹶﻠِﻴﻞﹲ.
ﻓﹶﺎﻟﺪﺭﺟﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﺗﺘﻀﻤﻦ:
ﺃﹶﻭﻟﹰﺎ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻌِﻠﹾﻤِﻪِ ﺍﻟﹾﻘﹶﺪِﱘِ ﺍﻟﹾﻤﺤِﻴﻂِ ﺑِﺠﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ،ﻭﺃﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﻋﻠِﻢ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﹾﻘﹶﺪِﱘِ
ﺍﻟﹾﻤﻮﺻﻮﻑِ ﺑِﻪِ ﺃﹶﺯﻟﹰﺎ ﻭﺃﹶﺑﺪﺍ ﻛﹸﻞﱠ ﻣﺎ ﺳﻴﻌﻤﻠﹸﻪ ﺍﻟﹾﺨﻠﹾﻖ ﻓِﻴﻤﺎ ﻟﹶﺎ ﻳﺰﺍﻝﹸ ،ﻭﻋﻠِﻢ ﺑِﻪِ ﺟﻤِﻴﻊ ﺃﹶﺣﻮﺍﻟِﻬِﻢ ﻣِﻦ
ﺍﻟﻄﱠﺎﻋﺎﺕِ ﻭﺍﻟﹾﻤﻌﺎﺻِﻲ ﻭﺍﻟﹾﺄﹶﺭﺯﺍﻕِ ﻭﺍﻟﹾﺂﺟﺎﻝِ.
ﻓﹶﻜﹸﻞﱡ ﻣﺎ ﻳﻮﺟﺪ ﻣِﻦ ﺃﹶﻋﻴﺎﻥٍ ﻭﺃﹶﻭﺻﺎﻑٍ ﻭﻳﻘﹶﻊ ﻣِﻦ ﺃﹶﻓﹾﻌﺎﻝٍ ﻭﺃﹶﺣﺪﺍﺙٍ ﻓﹶﻬﻮ ﻣﻄﹶﺎﺑِﻖ ﻟِﻤﺎ ﻋﻠِﻤﻪ ﺍﻟﻠﱠﻪ
Uﺃﹶﺯﻟﹰﺎ.
ﺛﹶﺎﻧِﻴﺎ :ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﺘﺐ ﺫﹶﻟِﻚ ﻛﹸﻠﱠﻪ ﻭﺳﺠﻠﹶﻪ ﻓِﻲ ﺍﻟﻠﱠﻮﺡِ ﺍﻟﹾﻤﺤﻔﹸﻮﻅِ ،ﻓﹶﻤﺎ ﻋﻠِﻢ ﺍﻟﻠﱠﻪ ﻛﹶﻮﻧﻪ ﻭﻭﻗﹸﻮﻋﻪ
ﻣِﻦ ﻣﻘﹶﺎﺩِﻳﺮِ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ﻭﺃﹶﺻﻨﺎﻑِ ﺍﻟﹾﻤﻮﺟﻮﺩﺍﺕِ ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﺄﹶﺣﻮﺍﻝِ ﻭﺍﻟﹾﺄﹶﻭﺻﺎﻑِ ﻭﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ
ﻭﺩﻗِﻴﻖِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﻭﺟﻠِﻴﻠِﻬﺎ ﻗﹶﺪ ﺃﹶﻣﺮ ﺍﻟﹾﻘﹶﻠﹶﻢ ﺑِﻜِﺘﺎﺑﺘِﻪِ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ } rﻗﹶﺪﺭ ﺍﻟﻠﱠﻪ ﻣﻘﹶﺎﺩِﻳﺮ ﺍﻟﹾﺨﻠﹶﺎﺋِﻖِ ﻗﹶﺒﻞﹶ
ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑِﺨﻤﺴِﲔ ﺃﹶﻟﹾﻒ ﺳﻨﺔٍ ،ﻭﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ { ).(3
) (1ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ.70 :
) (2ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.22 :
) (3ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (2653ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (2156ﺃﲪﺪ ).(169/2
132
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﱠﺬِﻱ ﺫﹶﻛﹶﺮﻩ ﺍﻟﹾﻤﺆﻟﱢﻒ } :ﺃﹶﻥﱠ ) (1ﺃﹶﻭﻝﹶ ﻣﺎ ﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻘﹶﻠﹶﻢ؛ ﻗﹶﺎﻝﹶ
ﻟﹶﻪ :ﺍﻛﹾﺘﺐ ،ﻗﹶﺎﻝﹶ :ﻭﻣﺎ ﺃﹶﻛﹾﺘﺐ؟ ﻗﹶﺎﻝﹶ :ﺍﻛﹾﺘﺐ ﻣﺎ ﻫﻮ ﻛﹶﺎﺋِﻦ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ {.
ﻭ) ﺃﹶﻭﻝﹶ( ﻫﻨﺎ ﺑِﺎﻟﻨﺼﺐِ ﻋﻠﹶﻰ ﺍﻟ ﱠﻈﺮﻓِﻴﺔِ ،ﻭﺍﻟﹾﻌﺎﻣِﻞﹸ ﻓِﻴﻪِ )ﻗﹶﺎﻝﹶ(؛ ﺃﹶﻱ :ﻗﹶﺎﻝﹶ ﻟﹶﻪ ﺫﹶﻟِﻚ ﺃﹶﻭﻝﹶ ﻣﺎ
ﺧﻠﹶﻘﹶﻪ.
ﻭﻗﹶﺪ ﺭﻭِﻱ ﺑِﺎﻟﺮﻓﹾﻊِ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﺒﺘﺪﺃﹲ ،ﻭﺧﺒﺮﻩ ﺍﻟﹾﻘﹶﻠﹶﻢ.
ﻭﻟِﻬﺬﹶﺍ ﺍﺧﺘﻠﹶﻒ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ﻓِﻲ ﺍﻟﹾﻌﺮﺵِ ﻭﺍﻟﹾﻘﹶﻠﹶﻢِ؛ ﺃﹶﻳﻬﻤﺎ ﺧﻠِﻖ ﺃﹶﻭﻟﹰﺎ.
ﻭﺣﻜﹶﻰ ﺍﻟﹾﻌﻠﱠﺎﻣﺔﹸ ﺍﺑﻦ ﺍﻟﹾﻘﹶﻴﻢِ ﻓِﻲ ﺫﹶﻟِﻚ ﻗﹶﻮﻟﹶﻴﻦِ ،ﻭﺍﺧﺘﺎﺭ ﺃﹶﻥﱠ ﺍﻟﹾﻌﺮﺵ ﻣﺨﻠﹸﻮﻕ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻘﹶﻠﹶﻢِ ،ﻗﹶﺎﻝﹶ ﻓِﻲ
)ﺍﻟﻨﻮﻧِﻴﺔِ(:
ﺍﻟﺪﻳﺎﻥِ ﻣِﻦ ﺑِﻪِ ﺍﻟﹾﻘﹶﻀﺎﺀُ ﻛﹸﺘِﺐ ﺨﺘﻠِﻔﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻘﹶﻠﹶﻢِ ﺍﻟﱠﺬِﻱ
ﻭﺍﻟﻨﺎﺱ ﻣ
ﻗﹶﻮﻟﹶﺎﻥِ ﻋِﻨﺪ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﻠﹶﺎ ﺍﻟﹾﻬﻤﺪﺍﻧِﻲ ﻫﻞﹾ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻌﺮﺵِ ﺃﹶﻭ ﻫﻮ ﺑﻌﺪﻩ
ﺃﹶﺭﻛﹶﺎﻥِ ﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻜِﺘﺎﺑﺔِ ﻭﻗﹾﺖ ﻟِﺄﹶﻧﻪ ﻗﹶﺒﻞﹸ ﺍﻟﹾﻌﺮﺵ ﺃﹶﻥﱠ ﻭﺍﻟﹾﺤﻖ
ﺯﻣﺎﻥِ ﻓﹶﺼﻞِ ﻏﹶﻴﺮِ ﻣِﻦ ﺇِﳚﺎﺩﻩ ﺗﻌﻘﱠﺒﺖ ﺍﻟﺸﺮِﻳﻒِ ﺍﻟﹾﻘﹶﻠﹶﻢِ ﻭﻛِﺘﺎﺑﺔﹸ
ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻘﹶﻠﹶﻢ ﻗﹶﺪ ﺟﺮﻯ ﺑِﻜﹸﻞﱢ ﻣﺎ ﻫﻮ ﻛﹶﺎﺋِﻦ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺑِﻜﹸﻞﱢ ﻣﺎ ﻳﻘﹶﻊ ﻣِﻦ ﻛﹶﺎﺋِﻨﺎﺕٍ
ﻭﺃﹶﺣﺪﺍﺙٍ؛ ﻓﹶﻬﻮ ﻣﻄﹶﺎﺑِﻖ ﻟِﻤﺎ ﻛﹸﺘِﺐ ﻓِﻴﻪِ ،ﻓﹶﻤﺎ ﺃﹶﺻﺎﺏ ﺍﻟﹾِﺈﻧﺴﺎﻥﹶ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟِﻴﺨﻄِﺌﹶﻪ ،ﻭﻣﺎ ﺃﹶﺧﻄﹶﺄﹶﻩ ﻟﹶﻢ
ﻳﻜﹸﻦ ﻟِﻴﺼِﻴﺒﻪ؛ ﻛﹶﻤﺎ ﺟﺎﺀَ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻭﻏﹶﻴﺮِﻩِ.
ﻭﻫﺬﹶﺍ ﺍﻟﺘﻘﹾﺪِﻳﺮ ﺍﻟﺘﺎﺑِﻊ ﻟِﻠﹾﻌِﻠﹾﻢِ ﺍﻟﹾﻘﹶﺪِﱘِ ﺗﺎﺭﺓﹰ ﻳﻜﹸﻮﻥﹸ ﺟﻤﻠﹶﺔﹰ؛ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﻠﱠﻮﺡِ ﺍﻟﹾﻤﺤﻔﹸﻮﻅِ؛ ﻓﹶﺈِﻥﱠ ﻓِﻴﻪِ
ﻣﻘﹶﺎﺩِﻳﺮ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﻣﻮﺍﺿِﻊ ﺗﻔﹾﺼِﻴﻠﹰﺎ ﻳﺨﺺ ﻛﹸﻞﱠ ﻓﹶﺮﺩٍ؛ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﻜﹶﻠِﻤﺎﺕِ ﺍﻟﹾﺄﹶﺭﺑﻊِ
ﺍﻟﱠﺘِﻲ ﻳﺆﻣﺮ ﺍﻟﹾﻤﻠﹶﻚ ﺑِﻜِﺘﺎﺑﺘِﻬﺎ ﻋِﻨﺪ ﻧﻔﹾﺦِ ﺍﻟﺮﻭﺡِ ﻓِﻲ ﺍﻟﹾﺠﻨِﲔِ؛ ﻳﻜﹾﺘﺐ ﺭِﺯﻗﹶﻪ ،ﻭﺃﹶﺟﻠﹶﻪ ،ﻭﻋﻤﻠﹶﻪ،
ﻭﺷﻘِﻲ ﺃﹶﻡ ﺳﻌِﻴﺪ.
) (1ﻟﻴﺲ ﰲ ﻧﺺ ﺍﻟﻮﺍﺳﻄﻴﺔ ﺫﻛﺮ ﻟﻔﻆ " ﺃﻥ " ﺃﻭﻝ ﺭﻭﺍﻳﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﰒ ﺇﻥ ﻗﻮﻝ ﺍﳌﺆﻟﻒ " ﻭﺃﻭﻝ " ﻫﻨﺎ
ﺑﺎﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔ ﻳﺘﻨﺎﰱ ﻣﻊ ﻭﺟﻮﺩ " ﺃﻥ " ﺃﻭﳍﺎ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﻟﻜﺎﻥ ﻧﺼﺐ " ﺃﻭﻝ " ﺑﻪ ﻻ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔ.
ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
133
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓﹶﻬﺬﹶﺍ ﺗﻘﹾﺪِﻳﺮ ﺧﺎﺹ ،ﻭﻫﺬﹶﺍ ﺍﻟﺘﻘﹾﺪِﻳﺮ ﺍﻟﺴﺎﺑِﻖ ﻋﻠﹶﻰ ﻭﺟﻮﺩِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﻗﹶﺪ ﻛﹶﺎﻥﹶ ﻳﻨﻜِﺮﻩ ﹸﻏﻠﹶﺎﺓﹸ
ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﻗﹶﺪِﳝﺎ؛ ﻣِﺜﹾﻞﹸ :ﻣﻌﺒﺪٍ ﺍﻟﹾﺠﻬﻨِﻲ ،ﻭ ﹶﻏﻴﻠﹶﺎﻥﹶ ﺍﻟﺪﻣﺸﻘِﻲ ،ﻭﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﺍﻟﹾﺄﹶﻣﺮ ﺃﹸﻧﻒ.
ﻭﻣﻨﻜِﺮ ﻫﺬِﻩِ ﺍﻟﺪﺭﺟﺔِ ﻣِﻦ ﺍﻟﹾﻘﹶﺪﺭِ ﻛﹶﺎﻓِﺮ؛ ﻟِﺄﹶﻧﻪ ﺃﹶﻧﻜﹶﺮ ﻣﻌﻠﹸﻮﻣﺎ ﻣِﻦ ﺍﻟﺪﻳﻦِ ﺑِﺎﻟﻀﺮﻭﺭﺓِ ،ﻭﻗﹶﺪ ﺛﹶﺒﺖ
ﺑِﺎﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾِﺈﺟﻤﺎﻉِ.
)ﻭﺃﹶﻣﺎ ﺍﻟﺪﺭﺟﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ؛ ﻓﹶﻬِﻲ ﻣﺸِﻴﺌﹶﺔﹸ ﺍﻟﻠﱠﻪِ ﺍﻟﻨﺎﻓِﺬﹶﺓﹸ ،ﻭﻗﹸﺪﺭﺗﻪ ﺍﻟﺸﺎﻣِﻠﹶﺔﹸ ،ﻭﻫﻮ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻥﱠ ﻣﺎ
ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﻭﺃﹶﻧﻪ ﻣﺎ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﻣﺎ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻣِﻦ ﺣﺮﻛﹶﺔٍ ﻭﻟﹶﺎ
ﺳﻜﹸﻮﻥٍ؛ ﺇِﻟﱠﺎ ﺑِﻤﺸِﻴﺌﹶﺔِ ﺍﻟﻠﱠﻪِ ﺳﺒﺤﺎﻧﻪ ،ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﻣﻠﹾﻜِﻪِ ﻣﺎ ﻟﹶﺎ ﻳﺮِﻳﺪ ،ﻭﺃﹶﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ
ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ ﻣِﻦ ﺍﻟﹾﻤﻮﺟﻮﺩﺍﺕِ ﻭﺍﻟﹾﻤﻌﺪﻭﻣﺎﺕِ ،ﻓﹶﻤﺎ ﻣِﻦ ﻣﺨﻠﹸﻮﻕٍ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ﺇِﻟﱠﺎ
ﺍﻟﻠﱠﻪ ﺧﺎﻟِﻘﹸﻪ ﺳﺒﺤﺎﻧﻪ ،ﻟﹶﺎ ﺧﺎﻟِﻖ ﹶﻏﻴﺮﻩ ،ﻭﻟﹶﺎ ﺭﺏ ﺳِﻮﺍﻩ ،ﻭﻣﻊ ﺫﹶﻟِﻚ؛ ﻓﹶﻘﹶﺪ ﺃﹶﻣﺮ ﺍﻟﹾﻌِﺒﺎﺩ ﺑِﻄﹶﺎﻋﺘِﻪِ
ﻭﻃﹶﺎﻋﺔِ ﺭﺳﻠِﻪِ ،ﻭﻧﻬﺎﻫﻢ ﻋﻦ ﻣﻌﺼِﻴﺘِﻪِ.
ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﺤِﺐ ﺍﻟﹾﻤﺘﻘِﲔ ﻭﺍﻟﹾﻤﺤﺴِﻨِﲔ ﻭﺍﻟﹾﻤﻘﹾﺴِﻄِﲔ ،ﻭﻳﺮﺿﻰ ﻋﻦِ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤِﻠﹸﻮﺍ
ﺍﻟﺼﺎﻟِﺤﺎﺕِ ،ﻭﻟﹶﺎ ﻳﺤِﺐ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ،ﻭﻟﹶﺎ ﻳﺮﺿﻰ ﻋﻦِ ﺍﻟﹾﻘﹶﻮﻡِ ﺍﻟﹾﻔﹶﺎﺳِﻘِﲔ ،ﻭﻟﹶﺎ ﻳﺄﹾﻣﺮ ﺑِﺎﻟﹾﻔﹶﺤﺸﺎﺀِ ،ﻭﻟﹶﺎ
ﻳﺮﺿﻰ ﻟِﻌِﺒﺎﺩِﻩِ ﺍﻟﹾﻜﹸﻔﹾﺮ ،ﻭﻟﹶﺎ ﻳﺤِﺐ ﺍﻟﹾﻔﹶﺴﺎﺩ.
ﻗﹶﻮﻟﹸﻪ) :ﻭﺃﹶﻣﺎ ﺍﻟﺪﺭﺟﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﻣِﻦ ﺍﻟﹾﻘﹶﺪﺭِ (..ﺇﱁ؛ ﻓﹶﻬِﻲ ﺗﺘﻀﻤﻦ ﺷﻴﺌﹶﻴﻦِ ﺃﹶﻳﻀﺎ:
ﺃﹶﻭﻟﹸﻬﻤﺎ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻌﻤﻮﻡِ ﻣﺸِﻴﹶﺌﺘِﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﺃﹶﻥﱠ ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ،ﻭﺃﹶﻧﻪ ﻟﹶﺎ
ﻳﻘﹶﻊ ﻓِﻲ ﻣﻠﹾﻜِﻪِ ﻣﺎ ﻟﹶﺎ ﻳﺮِﻳﺪ ،ﻭﺃﹶﻥﱠ ﺃﹶﻓﹾﻌﺎﻝﹶ ﺍﻟﹾﻌِﺒﺎﺩِ ﻣِﻦ ﺍﻟﻄﱠﺎﻋﺎﺕِ ﻭﺍﻟﹾﻤﻌﺎﺻِﻲ ﻭﺍﻗِﻌﺔﹲ ﺑِﺘِﻠﹾﻚ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ
ﺍﻟﹾﻌﺎﻣﺔِ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﻳﺨﺮﺝ ﻋﻨﻬﺎ ﻛﹶﺎﺋِﻦ؛ ﺳﻮﺍﺀٌ ﻛﹶﺎﻥﹶ ﻣِﻤﺎ ﻳﺤِﺒﻪ ﺍﻟﻠﱠﻪ ﻭﻳﺮﺿﺎﻩ ﺃﹶﻡ ﻟﹶﺎ.
ﻭﺛﹶﺎﻧِﻴﻬﻤﺎ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺄﹶﻥﱠ ﺟﻤِﻴﻊ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﻭﺍﻗِﻌﺔﹲ ﺑِﻘﹸﺪﺭﺓِ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﺃﹶﻧﻬﺎ ﻣﺨﻠﹸﻮﻗﹶﺔﹲ ﻟﹶﻪ؛ ﻟﹶﺎ ﺧﺎﻟِﻖ
$tBur ö/ä3s)n=s{ ª!$#ur ﻟﹶﻬﺎ ﺳِﻮﺍﻩ ،ﻟﹶﺎ ﻓﹶﺮﻕ ﻓِﻲ ﺫﹶﻟِﻚ ﺑﻴﻦ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ ﻭ ﹶﻏﻴﺮِﻫﺎ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :
?.(1) { ÇÒÏÈ tbqè=yJ÷ès
) (1ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺁﻳﺔ.96 :
134
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻳﺠِﺐ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﺎﻟﹾﺄﹶﻣﺮِ ﺍﻟﺸﺮﻋِﻲ ،ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻛﹶﻠﱠﻒ ﺍﻟﹾﻌِﺒﺎﺩ ،ﻓﹶﺄﹶﻣﺮﻫﻢ ﺑِﻄﹶﺎﻋﺘِﻪِ ﻭﻃﹶﺎﻋﺔِ
ﺭﺳﻠِﻪِ ،ﻭﻧﻬﺎﻫﻢ ﻋﻦ ﻣﻌﺼِﻴﺘِﻪِ.
ﳉﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ﻭﺑﻴﻦ ﺗﻜﹾﻠِﻴﻔِﻪِ ﺍﻟﹾﻌِﺒﺎﺩ
ﻭﻟﹶﺎ ﻣﻨﺎﻓﹶﺎﺓﹶ ﺃﹶﺻﻠﹰﺎ ﺑﻴﻦ ﻣﺎ ﹶﺛﺒﺖ ﻣِﻦ ﻋﻤﻮﻡِ ﻣﺸِﻴﹶﺌﺘِﻪِ ﺳﺒﺤﺎﻧﻪ ﹶ
ﺑِﻤﺎ ﺷﺎﺀَ ﻣِﻦ ﺃﹶﻣﺮٍ ﻭﻧﻬﻲٍ؛ ﻓﹶﺈِﻥﱠ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔﹶ ﻟﹶﺎ ﺗﻨﺎﻓِﻲ ﺣﺮﻳﺔﹶ ﺍﻟﹾﻌﺒﺪِ ﻭﺍﺧﺘِﻴﺎﺭﻩ ﻟِﻠﹾﻔِﻌﻞِ ،ﻭﻟِﻬﺬﹶﺍ ﺟﻤﻊ
ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur ÇËÑÈ tLìÉ)tGó¡o„ br& öNä3ZÏB uä!$x© `yJÏ9 ﺍﻟﻠﱠﻪ ﺑﻴﻦ ﺍﻟﹾﻤﺸِﻴﹶﺌﺘﻴﻦِ ﺑِﻘﹶﻮﻟِﻪِ} :
‘.(1) { ÇËÒÈ šúüÏJn=»yèø9$# •>u
ﻛﹶﻤﺎ ﺃﹶﻧﻪ ﻟﹶﺎ ﺗﻠﹶﺎﺯﻡ ﺑﻴﻦ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ ﻭﺑﻴﻦ ﺍﻟﹾﺄﹶﻣﺮِ ﺍﻟﺸﺮﻋِﻲ ﺍﻟﹾﻤﺘﻌﻠﱢﻖِ ﺑِﻤﺎ ﻳﺤِﺒﻪ ﺍﻟﻠﱠﻪ ﻭﻳﺮﺿﺎﻩ،
ﻓﹶﻘﹶﺪ ﻳﺸﺎﺀُ ﺍﻟﻠﱠﻪ ﻣﺎ ﻟﹶﺎ ﻳﺤِﺒﻪ ،ﻭﻳﺤِﺐ ﻣﺎ ﻟﹶﺎ ﻳﺸﺎﺀُ ﻛﹶﻮﻧﻪ :ﻓﹶﺎﻟﹾﺄﹶﻭﻝﹸ :ﻛﹶﻤﺸِﻴﺌﹶﺘِﻪِ ﻭﺟﻮﺩ ﺇِﺑﻠِﻴﺲ
ﻭﺟﻨﻮﺩِﻩِ.
ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﻛﹶﻤﺤﺒﺔِ ﺇِﳝﺎﻥِ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ،ﻭﻃﹶﺎﻋﺎﺕِ ﺍﻟﹾﻔﹸﺠﺎﺭِ ،ﻭﻋﺪﻝِ ﺍﻟﻈﱠﺎﻟِﻤِﲔ ،ﻭﺗﻮﺑﺔِ ﺍﻟﹾﻔﹶﺎﺳِﻘِﲔ،
ﻭﻟﹶﻮ ﺷﺎﺀَ ﺫﹶﻟِﻚ ﻟﹶﻮﺟِﺪ ﻛﹸﻠﱡﻪ؛ ﻓﹶِﺈﻧﻪ ﻣﺎ ﺷﺎﺀَ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﻟﹶﻢ ﻳﺸﺄﹾ ﻟﹶﻢ ﻳﻜﹸﻦ.
ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺪ ﻣﻊ ﺍﻟﻘﺪﺭ
ﻭﺍﻟﹾﻌِﺒﺎﺩ ﻓﹶﺎﻋِﻠﹸﻮﻥﹶ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﺍﻟﻠﱠﻪ ﺧﻠﹶﻖ ﺃﹶﻓﹾﻌﺎﻟﹶﻬﻢ.
ﻭﺍﻟﹾﻌﺒﺪ ﻫﻮ :ﺍﻟﹾﻤﺆﻣِﻦ ،ﻭﺍﻟﹾﻜﹶﺎﻓِﺮ ،ﻭﺍﻟﹾﺒﺮ ،ﻭﺍﻟﹾﻔﹶﺎﺟِﺮ ،ﻭﺍﻟﹾﻤﺼﻠﱢﻲ ،ﻭﺍﻟﺼﺎِﺋﻢ.
ﻭﻟِﻠﹾﻌِﺒﺎﺩِ ﻗﹸﺪﺭﺓﹲ ﻋﻠﹶﻰ ﺃﹶﻋﻤﺎﻟِﻬِﻢ ،ﻭﻟﹶﻬﻢ ﺇِﺭﺍﺩﺓﹲ ،ﻭﺍﻟﻠﱠﻪ ﺧﺎﻟِﻘﹸﻬﻢ ﻭﻗﹸﺪﺭﺗِﻬِﻢ ﻭﺇِﺭﺍﺩﺗِﻬِﻢ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ
šúüÏJn=»yèø9$# •>u‘ ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur ÇËÑÈ tLìÉ)tGó¡o„ br& öNä3ZÏB uä!$x© `yJÏ9 ﺗﻌﺎﻟﹶﻰ} :
.(2) { ÇËÒÈ
ﻭﻛﹶﺬﹶﻟِﻚ ﻟﹶﺎ ﻣﻨﺎﻓﹶﺎﺓﹶ ﺑﻴﻦ ﻋﻤﻮﻡِ ﺧﻠﹾﻘِﻪِ ﺗﻌﺎﻟﹶﻰ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺷﻴﺎﺀِ ،ﻭﺑﻴﻦ ﻛﹶﻮﻥِ ﺍﻟﹾﻌﺒﺪِ ﻓﹶﺎﻋِﻠﹰﺎ ﻟِﻔِﻌﻠِﻪِ؛
ﻓﹶﺎﻟﹾﻌﺒﺪ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻮﺻﻒ ﺑِﻔِﻌﻠِﻪِ ،ﻓﹶﻬﻮ ﺍﻟﹾﻤﺆﻣِﻦ ﻭﺍﻟﹾﻜﹶﺎﻓِﺮ ،ﻭﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﻔﹶﺎﺟِﺮ ،ﻭﺍﻟﹾﻤﺼﻠﱢﻲ ﻭﺍﻟﺼﺎِﺋﻢ،
ﻭﺍﻟﻠﱠﻪ ﺧﺎﻟِﻘﹸﻪ ،ﻭﺧﺎﻟِﻖ ﻓِﻌﻠِﻪِ؛ ﻟِﺄﹶﻧﻪ ﻫﻮ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﻓِﻴﻪِ ﺍﻟﹾﻘﹸﺪﺭﺓﹶ ﻭﺍﻟﹾِﺈﺭﺍﺩﺓﹶ ﺍﻟﻠﱠﺘﻴﻦِ ﺑِﻬِﻤﺎ ﻳﻔﹾﻌﻞﹸ.
) (1ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ ﺁﻳﺔ. 29 ، 28 :
) (2ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ ﺁﻳﺔ. 29 ، 28 :
135
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻳﻘﹸﻮﻝﹸ ﺍﻟﹾﻌﻠﱠﺎﻣﺔﹸ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺑﻦ ﻧﺎﺻِﺮٍ ﺁﻝﹸ ﺳﻌﺪِﻱ ﻏﹶﻔﹶﺮ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻭﺃﹶﺟﺰﻝﹶ ﻣﺜﹸﻮﺑﺘﻪ) :ﺇِﻥﱠ
ﺍﻟﹾﻌﺒﺪ ﺇِﺫﹶﺍ ﺻﻠﱠﻰ ،ﻭﺻﺎﻡ ،ﻭﻓﹶﻌﻞﹶ ﺍﻟﹾﺨﻴﺮ ،ﺃﹶﻭ ﻋﻤِﻞﹶ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﺻِﻲ؛ ﻛﹶﺎﻥﹶ ﻫﻮ ﺍﻟﹾﻔﹶﺎﻋِﻞﹶ ﻟِﺬﹶﻟِﻚ
ﺍﻟﹾﻌﻤﻞِ ﺍﻟﺼﺎﻟِﺢِ ،ﻭﺫﹶﻟِﻚ ﺍﻟﹾﻌﻤﻞِ ﺍﻟﺴﻴﺊِ ،ﻭﻓِﻌﻠﹸﻪ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ﺑِﻠﹶﺎ ﺭﻳﺐٍ ﻗﹶﺪ ﻭﻗﹶﻊ ﺑِﺎﺧﺘِﻴﺎﺭِﻩِ ،ﻭﻫﻮ
ﻳﺤِﺲ ﺿﺮﻭﺭﺓﹰ ﺃﹶﻧﻪ ﻏﹶﻴﺮ ﻣﺠﺒﻮﺭٍ ﻋﻠﹶﻰ ﺍﻟﹾﻔِﻌﻞِ ﺃﹶﻭِ ﺍﻟﺘﺮﻙِ ،ﻭﺃﹶﻧﻪ ﻟﹶﻮ ﺷﺎﺀَ ﻟﹶﻢ ﻳﻔﹾﻌﻞﹾ ،ﻭﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻫﻮ
ﺍﻟﹾﻮﺍﻗِﻊ؛ ﻓﹶﻬﻮ ﺍﻟﱠﺬِﻱ ﻧﺺ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ ،ﻭﻧﺺ ﻋﻠﹶﻴﻪِ ﺭﺳﻮﻟﹸﻪ؛ ﺣﻴﺚﹸ ﺃﹶﺿﺎﻑ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ
ﺻﺎﻟِﺤﻬﺎ ﻭﺳﻴﹶﺌﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﻌِﺒﺎﺩِ ،ﻭﺃﹶﺧﺒﺮ ﺃﹶﻧﻬﻢ ﺍﻟﹾﻔﹶﺎﻋِﻠﹸﻮﻥﹶ ﻟﹶﻬﺎ ،ﻭﺃﹶﻧﻬﻢ ﻣﻤﺪﻭﺣﻮﻥﹶ ﻋﻠﹶﻴﻬﺎ ﺇِﻥﹾ ﻛﹶﺎﻧﺖ
ﺻﺎﻟِﺤﺔﹰ ﻭﻣﺜﹶﺎﺑﻮﻥﹶ ،ﻭﻣﻠﹸﻮﻣﻮﻥﹶ ﻋﻠﹶﻴﻬﺎ ﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﺳﻴﺌﹶﺔﹰ ﻭﻣﻌﺎﻗﹶﺒﻮﻥﹶ ﻋﻠﹶﻴﻬﺎ.
ﻓﹶﻘﹶﺪ ﺗﺒﻴﻦ ﺑِﻠﹶﺎ ﺭﻳﺐٍ ﺃﹶﻧﻬﺎ ﻭﺍﻗِﻌﺔﹲ ﻣِﻨﻬﻢ ﺑِﺎﺧﺘِﻴﺎﺭِﻫِﻢ ،ﻭﺃﹶﻧﻬﻢ ﺇِﺫﹶﺍ ﺷﺎﺀُﻭﺍ ﻓﹶﻌﻠﹸﻮﺍ ،ﻭﺇِﺫﹶﺍ ﺷﺎﺀُﻭﺍ
ﺗﺮﻛﹸﻮﺍ ،ﻭﺃﹶﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﻣﺮ ﺛﹶﺎﺑِﺖ ﻋﻘﹾﻠﹰﺎ ﻭﺣِﺴﺎ ﻭﺷﺮﻋﺎ ﻭﻣﺸﺎﻫﺪﺓﹰ.
ﻭﻣﻊ ﺫﹶﻟِﻚ؛ ﺇِﺫﹶﺍ ﺃﹶﺭﺩﺕ ﺃﹶﻥﹾ ﺗﻌﺮِﻑ ﺃﹶﻧﻬﺎ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻛﹶﺬﹶﻟِﻚ ﻭﺍﻗﹶﻌِﺔﹰ ﻣِﻨﻬﻢ ﻛﹶﻴﻒ ﺗﻜﹸﻮﻥﹸ
ﺸﻤﻠﹸﻬﺎ ﺍﻟﹾﻤﺸِﻴﺌﹶﺔﹸ؟ ! ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺑِﺄﹶﻱ ﺷﻲﺀٍ ﻭﻗﹶﻌﺖ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹸ
ﺩﺍﺧِﻠﹶﺔﹰ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻭﻛﹶﻴﻒ ﺗ
ﺍﻟﺼﺎﺩِﺭﺓﹸ ﻣِﻦ ﺍﻟﹾﻌِﺒﺎﺩِ ﺧﻴﺮِﻫﺎ ﻭﺷﺮﻫﺎ؟ ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺑِﻘﹸﺪﺭﺗِﻬِﻢ ﻭﺇِﺭﺍﺩﺗِﻬِﻢ؛ ﻫﺬﹶﺍ ﻳﻌﺘﺮِﻑ ﺑِﻪِ ﻛﹸﻞﱡ ﺃﹶﺣﺪٍ،
ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻭﻣﻦ ﺧﻠﹶﻖ ﻗﹸﺪﺭﺗﻬﻢ ﻭﺇِﺭﺍﺩﺗﻬﻢ ﻭﻣﺸِﻴﹶﺌﺘﻬﻢ؟ ﻓﹶﺎﻟﹾﺠﻮﺍﺏ ﺍﻟﱠﺬِﻱ ﻳﻌﺘﺮِﻑ ﺑِﻪِ ﻛﹸﻞﱡ ﺃﹶﺣﺪٍ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ
ﻫﻮ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﻗﹸﺪﺭﺗﻬﻢ ﻭﺇِﺭﺍﺩﺗﻬﻢ ،ﻭﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﻣﺎ ﺑِﻪِ ﺗﻘﹶﻊ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝﹸ ﻫﻮ ﺍﻟﹾﺨﺎﻟِﻖ ﻟِﻠﹾﺄﹶﻓﹾﻌﺎﻝِ.
ﻓﹶﻬﺬﹶﺍ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﺤﻞﱡ ﺍﻟﹾﺈِﺷﻜﹶﺎﻝﹶ ،ﻭﻳﺘﻤﻜﱠﻦ ﺍﻟﹾﻌﺒﺪ ﺃﹶﻥﹾ ﻳﻌﻘِﻞﹶ ﺑِﻘﹶﻠﹾﺒِﻪِ ﺍﺟﺘِﻤﺎﻉ ﺍﻟﹾﻘﹶﺪﺭِ ﻭﺍﻟﹾﻘﹶﻀﺎﺀِ
ﻭﺍﻟِﺎﺧﺘِﻴﺎﺭِ.
ﻭﻣﻊ ﺫﹶﻟِﻚ ﻓﹶﻬﻮ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻣﺪ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﺄﹶﺳﺒﺎﺏٍ ﻭﺃﹶﻟﹾﻄﹶﺎﻑٍ ﻭﺇِﻋﺎﻧﺎﺕٍ ﻣﺘﻨﻮﻋﺔٍ ﻭﺻﺮﻑ ﻋﻨﻬ ﻢ
ﺍﻟﹾﻤﻮﺍﻧِﻊ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ } rﺃﹶﻣﺎ ﻣﻦ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﺴﻌﺎﺩﺓِ؛ ﻓﹶﺴﻴﻴﺴﺮ ﻟِﻌﻤﻞِ ﺃﹶﻫﻞِ ﺍﻟﺴﻌﺎﺩﺓِ { )،(1
ﻭﻛﹶﺬﹶﻟِﻚ ﺧﺬﹶﻝﹶ ﺍﻟﹾﻔﹶﺎﺳِﻘِﲔ ،ﻭﻭﻛﹶﻠﹶﻬﻢ ﺇِﻟﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ؛ ﻟِﺄﹶﻧﻬﻢ ﻟﹶﻢ ﻳ ﺆﻣِﻨﻮﺍ ﺑِﻪِ ،ﻭﻟﹶﻢ ﻳﺘﻮﻛﱠﻠﹸﻮﺍ ﻋﻠﹶﻴﻪِ،
ﻓﹶﻮﻟﱠﺎﻫﻢ ﻣﺎ ﺗﻮﻟﱠﻮﺍ ﻟِﺄﹶﻧﻔﹸﺴِﻬِﻢ (ﺍﻫـ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (1296ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (2647ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (3344ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )(4694
،ﺃﲪﺪ ).(129/1
136
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺧﻠﹶﺎﺻﺔﹸ ﻣﺬﹾﻫﺐِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ﻭﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﹾﻌِﺒﺎﺩِ ﻣﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﻧﺼﻮﺹ
ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﻣِﻦ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﹾﺨﺎﻟِﻖ ﻟِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﹾﺄﹶﻋﻴﺎﻥِ ﻭﺍﻟﹾﺄﹶﻭﺻﺎﻑِ ﻭﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ
ﻭ ﹶﻏﻴﺮِﻫﺎ ،ﻭﺃﹶﻥﱠ ﻣﺸِﻴﹶﺌﺘﻪ ﺗﻌﺎﻟﹶﻰ ﻋﺎﻣﺔﹲ ﺷﺎﻣِﻠﹶﺔﹲ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﻜﹶﺎﺋِﻨﺎﺕِ ،ﻓﹶﻠﹶﺎ ﻳﻘﹶﻊ ﻣِﻨﻬﺎ ﺷﻲﺀٌ ﺇِﻟﱠﺎ ﺑِﺘِﻠﹾﻚ
ﺍﻟﹾﻤﺸِﻴﹶﺌﺔِ ،ﻭﺃﹶﻥﱠ ﺧﻠﹾﻘﹶﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﺑِﻤﺸِﻴﹶﺌﺘِﻪِ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻭﻓﹾﻘﹰﺎ ﻟِﻤﺎ ﻋﻠِﻤﻪ ﻣِﻨﻬﺎ ﺑِﻌِﻠﹾﻤِﻪِ ﺍﻟﹾﻘﹶﺪِﱘِ،
ﻭﻟِﻤﺎ ﻛﹶﺘﺒﻪ ﻭﻗﹶﺪﺭﻩ ﻓِﻲ ﺍﻟﻠﱠﻮﺡِ ﺍﻟﹾﻤﺤﻔﹸﻮﻅِ ،ﻭﺃﹶﻥﱠ ﻟِﻠﹾﻌِﺒﺎﺩِ ﻗﹸﺪﺭﺓﹰ ﻭﺇِﺭﺍﺩﺓﹰ ﺗﻘﹶﻊ ﺑِﻬﺎ ﺃﹶﻓﹾﻌﺎﻟﹸﻬﻢ ،ﻭﺃﹶﻧﻬﻢ
ﺍﻟﹾﻔﹶﺎﻋِﻠﹸﻮﻥﹶ ﺣﻘِﻴﻘﹶﺔﹰ ﻟِﻬﺬِﻩِ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ﺑِﻤﺤﺾِ ﺍﺧﺘِﻴﺎﺭِﻫِﻢ ،ﻭﺃﹶﻧﻬﻢ ﻟِﻬﺬﹶﺍ ﻳﺴﺘﺤِﻘﱡﻮﻥﹶ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﺠﺰﺍﺀَ :ﺇِﻣﺎ
ﺑِﺎﻟﹾﻤﺪﺡِ ﻭﺍﻟﹾﻤﺜﹸﻮﺑﺔِ ،ﻭﺇِﻣﺎ ﺑِﺎﻟﺬﱠﻡ ﻭﺍﻟﹾﻌﻘﹸﻮﺑﺔِ ،ﻭﺃﹶﻥﱠ ﻧِﺴﺒﺔﹶ ﻫﺬِﻩِ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝِ ﺇِﻟﹶﻰ ﺍﻟﹾﻌِﺒﺎﺩِ ﻓِﻌﻠﹰﺎ ﻟﹶﺎ ﻳﻨﺎﻓِﻲ
ﻧِﺴﺒﺘﻬﺎ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺇِﳚﺎﺩﺍ ﻭﺧﻠﹾﻘﹰﺎ؛ ﻟِﺄﹶﻧﻪ ﻫﻮ ﺍﻟﹾﺨﺎﻟِﻖ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﺍﻟﱠﺘِﻲ ﻭﻗﹶﻌﺖ ﺑِﻬﺎ.
ﻣﻦ ﺿﻞ ﰲ ﺍﻟﻘﺪﺭ
ﻭﻫﺬِﻩِ ﺍﻟﺪﺭﺟﺔﹸ ﻣِﻦ ﺍﻟﹾﻘﹶﺪﺭِ ﻳﻜﹶﺬﱢﺏ ﺑِﻬﺎ ﻋﺎﻣﺔﹸ ﺍﻟﹾﻘﹶﺪﺭِﻳﺔِ ﺍﻟﱠﺬِﻳﻦ ﺳﻤﺎﻫﻢ ﺍﻟﻨﺒِﻲ r ﻣﺠﻮﺱ ﻫﺬِﻩِ
ﺍﻟﹾﺄﹸﻣﺔِ ،ﻭﻳ ﻐﻠﹸﻮ ﻓِﻴﻬﺎ ﻗﹶﻮﻡ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ،ﺣﺘﻰ ﺳﻠﹶﺒﻮﺍ ﺍﻟﹾﻌﺒﺪ ﻗﹸﺪﺭﺗﻪ ﻭﺍﺧﺘِﻴﺎﺭﻩ ،ﻭﻳﺨﺮِﺟﻮﻥﹶ ﻋﻦ
ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﻠﱠﻪِ ﻭﺃﹶﺣﻜﹶﺎﻣِﻪِ ﺣِﻜﹶﻤﻬﺎ ﻭﻣﺼﺎﻟِﺤﻬﺎ.
ﻭﺿﻞﱠ ﻓِﻲ ﺍﻟﹾﻘﹶﺪﺭِ ﻃﹶﺎِﺋﻔﹶﺘﺎﻥِ؛ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ :ﺍﻟﻄﱠﺎﺋِﻔﹶﺔﹸ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ :ﺍﻟﹾﻘﹶﺪﺭِﻳﺔﹸ ﻧﻔﹶﺎﺓﹸ ﺍﻟﹾﻘﹶﺪﺭِ ،ﺍﻟﱠﺬِﻳﻦ ﻫﻢ
ﻣﺠﻮﺱ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ؛ ﻛﹶﻤﺎ ﻭﺭﺩ ﺫﹶﻟِﻚ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﻣﺮﻓﹸﻮﻋﺎ ﻭﻣﻮﻗﹸﻮﻓﹰﺎ ،ﻭﻫﺆﻟﹶﺎﺀِ ﺿﻠﱡﻮﺍ
ﺑِﺎﻟﺘﻔﹾﺮِﻳﻂِ ﻭﺇِﻧﻜﹶﺎﺭِ ﺍﻟﹾﻘﹶﺪﺭِ ،ﻭﺯﻋﻤﻮﺍ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻤﻜِﻦ ﺍﻟﹾﺠﻤﻊ ﺑﻴﻦ ﻣﺎ ﻫﻮ ﺛﹶﺎﺑِﺖ ﺑِﺎﻟﻀﺮﻭﺭﺓِ ﻣِﻦِ ﺍﺧﺘِﻴﺎﺭِ
ﺍﻟﹾﻌﺒﺪِ ﻓِﻲ ﻓِﻌﻠِﻪِ ﻭﻣﺴﺌﹸﻮﻟِﻴﺘِﻪِ ﻋﻨﻪ ،ﻭﺑﻴﻦ ﻣﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﻨﺼﻮﺹ ﻣِﻦ ﻋﻤﻮﻡِ ﺧﻠﹾﻘِﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﻣﺸِﻴﺌﹶﺘِﻪِ؛
ﻷِﻥﱠ ﺫﹶﻟِﻚ ﺍﻟﹾﻌﻤﻮﻡ ﻓِﻲ ﺯﻋﻤِﻬِﻢ ﺇِﺑﻄﹶﺎﻝﹲ ﻟِﻤﺴﺌﹸﻮﻟِﻴﺔِ ﺍﻟﹾﻌﺒﺪِ ﻋﻦ ﻓِﻌﻠِﻪِ ،ﻭﻫﺪﻡ ﻟِﻠﺘﻜﹶﺎﻟِﻴﻒِ ،ﻓﹶﺮﺟﺤﻮﺍ
ﺟﺎﻧِﺐ ﺍﻟﹾﺄﹶﻣﺮِ ﻭﺍﻟﻨﻬﻲِ ،ﻭﺧﺼﺼﻮﺍ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﱠﺔﹶ ﻋﻠﹶﻰ ﻋﻤﻮﻡِ ﺍﻟﹾﺨﻠﹾﻖِ ﻭﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ ﺑِﻤﺎ ﻋﺪﺍ ﺃﹾﻓﹶﻌﺎﻝِ
ﺍﻟﹾﻌِﺒﺎﺩِ ،ﻭﺃﹶﹾﺛﺒﺘﻮﺍ ﺃﹶﻥﱠ ﺍﻟﹾﻌﺒﺪ ﺧﺎﻟِﻖ ﻟِﻔِﻌﻠِﻪِ ﺑِﻘﹸﺪﺭﺗِﻪِ ﻭﺇِﺭﺍﺩﺗِﻪِ ،ﻓﹶﺄﹶﹾﺛﺒﺘﻮﺍ ﺧﺎﻟِﻘِﲔ ﻏﹶﻴﺮ ﺍﻟﻠﱠﻪِ ،ﻭﻟِﻬﺬﹶﺍ ﺳﻤﻮﺍ
ﻣﺠﻮﺱ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﻤﺠﻮﺱ ﻳﺰﻋﻤﻮﻥﹶ ﺃﹶﻥﱠ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﻳﺨﻠﹸﻖ ﺍﻟﺸﺮ ﻭﺍﻟﹾﺄﹶﺷﻴﺎﺀَ ﺍﻟﹾﻤﺆِ ﺫﻳﺔﹶ،
ﻓﹶﺠﻌﻠﹸﻮﻩ ﺧﺎﻟِﻘﹰﺎ ﻣﻊ ﺍﻟﻠﱠﻪِ ،ﻓﹶﻜﹶﺬﹶﻟِﻚ ﻫ ﺆﻟﹶﺎﺀِ ﺟﻌﻠﹸﻮﺍ ﺍﻟﹾﻌِﺒﺎﺩ ﺧﺎﻟِﻘِﲔ ﻣﻊ ﺍﻟﻠﱠﻪِ.
ﻭﺍﻟﻄﱠﺎﺋِﻔﹶﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﻳﻘﹶﺎﻝﹸ ﻟﹶﻬﺎ :ﺍﻟﹾﺠﺒﺮِﻳﺔﹸ ،ﻭﻫ ﺆﻟﹶﺎﺀِ ﹶﻏﻠﹶﻮﺍ ﻓِﻲ ﺇِﺛﹾﺒﺎﺕِ ﺍﻟﹾﻘﹶﺪﺭِ ،ﺣﺘﻰ ﺃﹶﻧﻜﹶﺮﻭﺍ ﺃﹶﻥﹾ
ﻳﻜﹸﻮﻥﹶ ﻟِﻠﹾﻌﺒﺪِ ﻓِﻌﻞﹲ ﺣﻘِﻴﻘﹶﺔﹰ ،ﺑﻞﹾ ﻫﻮ ﻓِﻲ ﺯﻋﻤِﻬِﻢ ﻟﹶﺎ ﺣﺮﻳﺔﹶ ﻟﹶﻪ ،ﻭﻟﹶﺎ ﺍﺧﺘِﻴﺎﺭ ،ﻭﻟﹶﺎ ﻓِﻌﻞﹶ؛ ﻛﹶﺎﻟﺮﻳﺸﺔِ ﻓِﻲ
137
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣﻬﺐ ﺍﻟﺮﻳﺎﺡِ ،ﻭﺇِﻧﻤﺎ ﺗﺴﻨﺪ ﺍﻟﹾﺄﹶﻓﹾﻌﺎﻝﹸ ﺇِﻟﹶﻴﻪِ ﻣﺠﺎﺯﺍ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺻﻠﱠﻰ ،ﻭﺻﺎﻡ ،ﻭﻗﹶﺘﻞﹶ ،ﻭﺳﺮﻕ؛ ﻛﹶﻤﺎ
ﺸﻤﺲ ،ﻭﺟﺮﺕِ ﺍﻟﺮﻳﺢ ،ﻭﻧﺰﻝﹶ ﺍﻟﹾﻤﻄﹶﺮ ،ﻓﹶﺎﺗﻬﻤﻮﺍ ﺭﺑﻬﻢ ﺑِﺎﻟ ﱡﻈﻠﹾﻢِ ﻭﺗﻜﹾﻠِﻴﻒِ ﺍﻟﹾﻌِﺒﺎﺩِ
ﻳﻘﹶﺎﻝﹸ :ﻃﹶﻠﹶﻌﺖِ ﺍﻟ
ﺑِﻤﺎ ﻟﹶﺎ ﻗﹸﺪﺭﺓﹶ ﻟﹶﻬﻢ ﻋﻠﹶﻴﻪِ ،ﻭﻣﺠﺎﺯﺍﺗِﻬِﻢ ﻋﻠﹶﻰ ﻣﺎ ﻟﹶﻴﺲ ﻣِﻦ ﻓِﻌﻠِﻬِﻢ ،ﻭﺍﺗﻬﻤﻮﻩ ﺑِﺎﻟﹾﻌﺒﺚِ ﻓِﻲ ﺗﻜﹾﻠِﻴﻒِ
ﺍﻟﹾﻌِﺒﺎﺩِ ،ﻭﺃﹶﺑ ﹶﻄﻠﹸﻮﺍ ﺍﻟﹾﺤِﻜﹾﻤﺔﹶ ﻣِﻦ ﺍﻟﹾﺄﹶﻣﺮِ ﻭﺍﻟﻨﻬﻲِ ،ﺃﹶﻟﹶﺎ ﺳﺎﺀَ ﻣﺎ ﻳﺤﻜﹸﻤﻮﻥﹶ.
ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ
ﻓﹶﺼﻞﹲ :ﻭﻣِﻦ ﺃﹸﺻﻮﻝِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺃﹶﻥﱠ ﺍﻟﺪﻳﻦ ﻭﺍﻟﹾﺈِﳝﺎﻥﹶ ﻗﹶﻮﻝﹲ ﻭﻋﻤﻞﹲ ،ﻗﹶﻮﻝﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ
ﻭﺍﻟﻠﱢﺴﺎﻥِ ،ﻭﻋﻤﻞﹸ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻭﺍﻟﻠﱢﺴﺎﻥِ ﻭﺍﻟﹾﺠﻮﺍﺭِﺡِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻳﺰِﻳﺪ ﺑِﺎﻟﻄﱠﺎﻋﺔِ ،ﻭﻳﻨﻘﹸﺺ ﺑِﺎﻟﹾﻤﻌﺼِﻴﺔِ.
ﺳﺒﻖ ﺃﹶﻥﹾ ﺫﹶﻛﹶﺮﻧﺎ ﻓِﻲ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﻭﺍﻟﹾﺄﹶﺣﻜﹶﺎﻡِ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﻌﺘﻘِﺪﻭﻥﹶ ﺃﹶﻥﱠ
ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻗﹶﻮﻝﹲ ﺑِﺎﻟﻠﱢﺴﺎﻥِ ﻭﺍﻋﺘِﻘﹶﺎﺩ ﺑِﺎﻟﹾﺠﻨﺎﻥِ ﻭﻋﻤﻞﹲ ﺑِﺎﻟﹾﺄﹶﺭﻛﹶﺎﻥِ ،ﻭﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔﹶ ﺩﺍﺧِﻠﹶﺔﹲ ﻓِﻲ ﻣﺴﻤﻰ
ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖِ.
ﻓﹶﺎﻟﹾﺈِﳝﺎﻥﹸ ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖ ﻳﺪﺧﻞﹸ ﻓِﻴﻪِ ﺟﻤِﻴﻊ ﺍﻟﺪﻳﻦِ :ﻇﹶﺎﻫِﺮﻩ ﻭﺑﺎﻃِﻨﻪ ،ﺃﹸﺻﻮﻟﹸﻪ ﻭﻓﹸﺮﻭﻋﻪ ،ﻓﹶﻠﹶﺎ ﻳﺴﺘﺤِﻖ
ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖِ ﺇِﻟﱠﺎ ﻣﻦ ﺟﻤﻊ ﺫﹶﻟِﻚ ﻛﹸﻠﱠﻪ ﻭﻟﹶﻢ ﻳﻨﻘﹸﺺ ﻣِﻨﻪ ﺷﻴﺌﹰﺎ.
ﻭﻟﹶﻤﺎ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹸ ﻭﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝﹸ ﺩﺍﺧِﻠﹶﺔﹰ ﻓِﻲ ﻣﺴﻤﻰ ﺍﻟﹾﺈِﳝﺎﻥِ؛ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﻗﹶﺎﺑِﻠﹰﺎ ﻟِﻠﺰﻳﺎﺩﺓِ
ﻭﺍﻟﻨﻘﹾﺺِ ،ﻓﹶﻬﻮ ﻳﺰِﻳﺪ ﺑِﺎﻟﻄﱠﺎﻋﺔِ ﻭﻳﻨﻘﹸﺺ ﺑِﺎﻟﹾﻤﻌﺼِﻴﺔِ؛ ﻛﹶﻤﺎ ﻫﻮ ﺻﺮِﻳﺢ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ،
ﻭﻛﹶﻤﺎ ﻫﻮ ﻇﹶﺎﻫِﺮ ﻣﺸﺎﻫﺪ ﻣِﻦ ﺗﻔﹶﺎﻭﺕِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻓِﻲ ﻋﻘﹶﺎِﺋﺪِﻫِﻢ ﻭﺃﹶﻋﻤﺎﻝِ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻭﺃﹶﻋﻤﺎﻝِ
ﺟﻮﺍﺭِﺣِﻬِﻢ.
ﻭﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ﻋﻠﹶﻰ ﺯِﻳﺎﺩﺓِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﻧﻘﹾﺼِﻪِ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺴﻢ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﺛﹶﻠﹶﺎﺙﹶ ﹶﻃﺒﻘﹶﺎﺕٍ ،ﻓﹶﻘﹶﺎﻝﹶ
Nåk÷]ÏBur ¾ÏmÅ¡øÿuZÏj9 ÒOÏ9$sß óOßg÷YÏJsù ( $tRÏŠ$t7Ïã ô`ÏB $uZøŠxÿsÜô¹$# tûïÏ%©!$# |=»tGÅ3ø9$# $uZøOu‘÷rr& §NèO ﺳﺒﺤﺎﻧﻪ} :
.(1) { 4 «!$# ÈbøŒÎ*Î/ ÏNºuŽö•y‚ø9$$Î/ 7,Î/$y™ öNåk÷]ÏBur Ó‰ÅÁtFø)•B
ﻓﹶﺎﻟﺴﺎﺑِﻘﹸﻮﻥﹶ ﺑِﺎﻟﹾﺨﻴﺮﺍﺕِ ﻫﻢ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺩﻭﺍ ﺍﻟﹾﻮﺍﺟِﺒﺎﺕِ ﻭﺍﻟﹾﻤﺴﺘﺤﺒﺎﺕِ ﻭﺗﺮﻛﹸﻮﺍ ﺍﻟﹾﻤﺤﺮﻣﺎﺕِ
ﻭﺍﻟﹾﻤﻜﹾﺮﻭﻫﺎﺕِ ،ﻭﻫ ﺆﻟﹶﺎﺀِ ﻫﻢ ﺍﻟﹾﻤﻘﹶﺮﺑﻮﻥﹶ.
) (1ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ.32 :
138
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﹾﻤﻘﹾﺘﺼِﺪﻭﻥﹶ ﻫﻢ ﺍﻟﱠﺬِﻳﻦ ﺍﻗﹾﺘﺼﺮﻭﺍ ﻋﻠﹶﻰ ﺃﹶﺩﺍﺀِ ﺍﻟﹾﻮﺍﺟِﺒﺎﺕِ ﻭﺗﺮﻙِ ﺍﻟﹾﻤﺤﺮﻣﺎﺕِ.
ﻭﺍﻟﻈﱠﺎﻟِﻤﻮﻥﹶ ﻟِﺄﹶﻧﻔﹸﺴِﻬِﻢ ﻫﻢ ﺍﻟﱠﺬِﻳﻦ ﺍﺟﺘﺮﺀُﻭﺍ ﻋﻠﹶﻰ ﺑﻌﺾِ ﺍﻟﹾﻤﺤﺮﻣﺎﺕِ ﻭﻗﹶﺼﺮﻭﺍ ﺑِﺒﻌﺾِ
ﺍﻟﹾﻮﺍﺟِﺒﺎﺕِ ﻣﻊ ﺑﻘﹶﺎﺀِ ﺃﹶﺻﻞِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻣﻌﻬﻢ.
ﻭﻣِﻦ ﻭﺟﻮﻩِ ﺯِﻳﺎﺩﺗِﻪِ ﻭﻧﻘﹾﺼِﻪِ ﻛﹶﺬﹶﻟِﻚ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻣﺘﻔﹶﺎﻭِﺗﻮﻥﹶ ﻓِﻲ ﻋﻠﹸﻮﻡِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻤِﻨﻬﻢ ﻣﻦ
ﻭﺻﻞﹶ ﺇِﻟﹶﻴﻪِ ﻣِﻦ ﺗﻔﹶﺎﺻِﻴﻠِﻪِ ﻭﻋﻘﹶﺎِﺋﺪِﻩِ ﺧﻴﺮ ﻛﹶﺜِﲑ ،ﻓﹶﺎﺯﺩﺍﺩ ﺑِﻪِ ﺇِﳝﺎﻧﻪ ،ﻭﺗﻢ ﻳﻘِﻴﻨﻪ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﻫﻮ ﺩﻭﻥﹶ
ﺫﹶﻟِﻚ ،ﺣﺘﻰ ﻳﺒﻠﹸﻎﹶ ﺍﻟﹾﺤﺎﻝﹸ ﺑِﺒﻌﻀِﻬِﻢ ﺃﹶﻟﱠﺎ ﻳﻜﹸﻮﻥﹶ ﻣﻌﻪ ﺇِﻟﱠﺎ ﺇِﳝﺎﻥﹲ ﺇِﺟﻤﺎﻟِﻲ ﻟﹶﻢ ﻳﺘﻴﺴﺮ ﻟﹶﻪ ﻣِﻦ ﺍﻟﺘﻔﹶﺎﺻِﻴﻞِ
ﺷﻲﺀٌ ،ﻭﻫﻮ ﻣﻊ ﺫﹶﻟِﻚ ﻣﺆﻣِﻦ.
ﻭﻛﹶﺬﹶﻟِﻚ ﻫﻢ ﻣﺘﻔﹶﺎﻭِﺗﻮﻥﹶ ﻓِﻲ ﻛﹶﺜِﲑٍ ﻣِﻦ ﺃﹶﻋﻤﺎﻝِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ﻭﺍﻟﹾﺠﻮﺍﺭِﺡِ ،ﻭﻛﹶﺜﹾﺮﺓِ ﺍﻟﻄﱠﺎﻋﺎﺕِ
ﻭﻗِﻠﱠﺘِﻬﺎ.
ﻭﺃﹶﻣﺎ ﻣﻦ ﺫﹶﻫﺐ ﺇِﻟﹶﻰ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﻣﺠﺮﺩ ﺍﻟﺘﺼﺪِﻳﻖِ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ،ﻭﺃﹶﻧﻪ ﻏﹶﻴﺮ ﻗﹶﺎﺑِﻞٍ ﻟِﻠﺰﻳﺎﺩﺓِ ﺃﹶﻭِ
ﺍﻟﻨﻘﹾﺺِ؛ ﻛﹶﻤﺎ ﻳﺮﻭﻯ ﻋﻦ ﺃﹶﺑِﻲ ﺣﻨِﻴﻔﹶﺔﹶ ﻭ ﹶﻏﻴﺮِﻩِ؛ ﻓﹶﻬﻮ ﻣﺤﺠﻮﺝ ﺑِﻤﺎ ﺫﹶﻛﹶﺮﻧﺎ ﻣِﻦ ﺍﻟﹾﺄﹶﺩِﻟﱠﺔِ ،ﻗﹶﺎﻝﹶ ﻋﻠﹶﻴﻪِ
ﺍﻟﺴﻠﹶﺎﻡ } :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻀﻊ ﻭﺳﺒﻌﻮﻥﹶ ﺷﻌﺒﺔﹰ؛ ﺃﹶﻋﻠﹶﺎﻫﺎ :ﻗﹶﻮﻝﹸ :ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﻭﺃﹶﺩﻧﺎﻫﺎ ﺇِﻣﺎﻃﹶﺔﹸ ﺍﻟﹾﺄﹶﺫﹶﻯ
ﻋﻦِ ﺍﻟﻄﱠﺮِﻳﻖِ { ).(1
ﻋﺪﻡ ﺗﻜﻔﲑ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﲟﻄﻠﻖ ﺍﳌﻌﺎﺻﻲ
)ﻭﻫﻢ ﻣﻊ ﺫﹶﻟِﻚ ﻟﹶﺎﻳﻜﹶﻔﱢﺮﻭﻥﹶ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻘِﺒﻠﹶﺔِ ﺑِﻤﻄﹾﻠﹶﻖِ ﺍﻟﹾﻤﻌﺎﺻِﻲ ﻭﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ؛ ﻛﹶﻤﺎ ﻳﻔﹾﻌﻠﹸﻪ ﺍﻟﹾﺨﻮﺍﺭِﺝ؛
ÖäóÓx« ÏmŠÅzr& ô`ÏB ¼ã&s! u’Å"ãã ô`yJsù ﺑﻞِ ﺍﻟﹾﺄﹸﺧﻮﺓﹸ ﺍﻟﹾﺈِﳝﺎﻧِﻴﺔﹸ ﺛﹶﺎﺑِﺘﺔﹲ ﻣﻊ ﺍﻟﹾﻤﻌﺎﺻِﻲ؛ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺳﺒﺤﺎﻧﻪ} :
( $yJåks]÷•t/ (#qßsÎ=ô¹r'sù (#qè=tGtGø%$# tûüÏZÏB÷sßJø9$# z`ÏB Èb$tGxÿͬ!$sÛ bÎ)ur ،(2) { Å$rã•÷èyJø9$$Î/ﻭﻗﹶﺎﻝﹶ} : 7í$t6Ïo?$$sù
ôNuä!$sù bÎ*sù 4 «!$# Ì•øBr& #’n<Î) uäþ’Å"s? 4Ó®Lym ÓÈöö7s? ÓÉL©9$# (#qè=ÏG»s)sù 3“t•÷zW{$# ’n?tã $yJßg1y‰÷nÎ) ôMtót/ .bÎ*sù
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (9ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (35ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (2614ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )، (5005
ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (4676ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (57ﺃﲪﺪ ).(414/2
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ.178 :
139
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
×ouq÷zÎ) tbqãZÏB÷sßJø9$# $yJ¯RÎ) ÇÒÈ šúüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) ( (#þqäÜÅ¡ø%r&ur ÉAô‰yèø9$$Î/ $yJåks]÷•t/ (#qßsÎ=ô¹r'sù
.(1) { 4 ö/ä3÷ƒuqyzr& tû÷üt/ (#qßsÎ=ô¹r'sù
ﻭﻣﻊ ﺃﹶﻥﱠ ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖ ﻣﺮﻛﱠﺐ ﻣِﻦ ﺍﻟﹾﺄﹶﻗﹾﻮﺍﻝِ ﻭﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﻭﺍﻟِﺎﻋﺘِﻘﹶﺎﺩﺍﺕِ؛ ﻓﹶﻬِﻲ ﻟﹶﻴﺴﺖ ﻛﹸﻠﱡﻬﺎ
ﺑِﺪﺭﺟﺔٍ ﻭﺍﺣِﺪﺓٍ؛ ﺑﻞِ ﺍﻟﹾﻌﻘﹶﺎِﺋﺪ ﺃﹶﺻﻞﹲ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻓﹶﻤﻦ ﺃﹶﻧﻜﹶﺮ ﺷﻴﺌﹰﺎ ﻣِﻤﺎ ﻳﺠِﺐ ﺍﻋﺘِﻘﹶﺎﺩﻩ ﻓِﻲ ﺍﻟﻠﱠﻪِ ﺃﹶﻭ
ﻣﻠﹶﺎﺋِﻜﹶﺘِﻪِ ﺃﹶﻭ ﻛﹸﺘﺒِﻪِ ﺃﹶﻭ ﺭﺳﻠِﻪِ ﺃﹶﻭِ ﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ﺃﹶﻭ ﻣِﻤﺎ ﻫﻮ ﻣﻌﻠﹸﻮﻡ ﻣِﻦ ﺍﻟﺪﻳﻦِ ﺑِﺎﻟﻀﺮﻭﺭﺓِ؛ ﻛﹶﻮﺟﻮﺏِ
ﺍﻟﺼﻠﹶﺎﺓِ ،ﻭﺍﻟﺰﻛﹶﺎﺓِ ،ﻭﺣﺮﻣﺔِ ﺍﻟﺰﻧﺎ ﻭﺍﻟﹾﻘﹶﺘﻞِ ..ﺇﱁ؛ ﻓﹶﻬﻮ ﻛﹶﺎﻓِﺮ ،ﻗﹶﺪ ﺧﺮﺝ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺈِﻧﻜﹶﺎﺭِ.
ﻋﺪﻡ ﺳﻠﺐ ﺍﻟﹾﻔﹶﺎﺳِﻖ ﺍﻟﹾﻤِﻠﱢﻲ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ﻭﻟﹶﺎ ﻳﺨﻠﱢﺪ ﻓِﻲ ﺍﻟﻨﺎﺭِ
)ﻭﻟﹶﺎ ﻳﺴﻠﹸﺒﻮﻥﹶ ﺍﻟﹾﻔﹶﺎﺳِﻖ ﺍﻟﹾﻤِﻠﱢﻲ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ،ﻭﻟﹶﺎ ﻳﺨﻠﱢﺪﻭﻧﻪ ﻓِﻲ ﺍﻟﻨﺎﺭِ؛ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ
ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ.
ﺑﻞِ ﺍﻟﹾﻔﹶﺎﺳِﻖ ﻳﺪﺧﻞﹸ ﻓِﻲ ﺍﺳﻢِ ﺍﻟﹾﺈِﳝﺎﻥِ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ.(2) { 7poYÏB÷s•B 7pt7s%u‘ 㕃̕óstGsù } :
)šcqãZÏB÷sßJø9$# $yJ¯RÎ ﻭﻗﹶﺪ ﻟﹶﺎ ﻳﺪﺧﻞﹸ ﻓِﻲ ﺍﺳﻢِ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
) ،(3) { $YZ»yJƒÎﻭﻗﹶﻮﻟِﻪِ öNåkøEyŠ#y— ¼çmçG»tƒ#uä öNÍköŽn=tã ôMu‹Î=è? #sŒ Î)ur öNåkæ5qè=è% ôMn=Å_ur ª!$# t•Ï.èŒ #sŒ Î) tûïÏ%©!$#
} rﻟﹶﺎ ﻳﺰﻧِﻲ ﺍﻟﺰﺍﻧِﻲ ﺣِﲔ ﻳﺰﻧِﻲ ﻭﻫﻮ ﻣﺆﻣِﻦ ،ﻭﻟﹶﺎ ﻳﺴﺮِﻕ ﺍﻟﺴﺎﺭِﻕ ﺣِﲔ ﻳﺴﺮِﻕ ﻭﻫﻮ
ﻣﺆﻣِﻦ ،ﻭﻟﹶﺎ ﻳﺸﺮﺏ ﺍﻟﹾﺨﻤﺮ ﺣِﲔ ﻳﺸﺮﺑﻬﺎ ﻭﻫﻮ ﻣﺆﻣِﻦ ،ﻭﻟﹶﺎ ﻳﻨﺘﻬِﺐ ﻧﻬﺒﺔﹰ ﺫﹶﺍﺕ ﺷﺮﻑٍ ﻳﺮﻓﹶﻊ
ﺍﻟﻨﺎﺱ ﺇِﻟﹶﻴﻪِ ﻓِﻴﻬﺎ ﺃﹶﺑﺼﺎﺭﻫﻢ ﺣِﲔ ﻳﻨﺘﻬِﺒﻬﺎ ﻭﻫﻮ ﻣﺆﻣِﻦ.(4) {
ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﻫﻮ ﻣﺆﻣِﻦ ﻧﺎﻗِﺺ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﺃﹶﻭ ﻣﺆﻣِﻦ ﺑِﺈِﳝﺎﻧِﻪِ ﻓﹶﺎﺳِﻖ ﺑِﻜﹶﺒِﲑﺗِﻪِ ،ﻓﹶﻠﹶﺎ ﻳﻌﻄﹶﻰ ﺍﻟِﺎﺳﻢ
ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖ ،ﻭﻟﹶﺎ ﻳﺴﻠﹶﺐ ﻣﻄﹾﻠﹶﻖ ﺍﻟِﺎﺳﻢِ(.
) (1ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺁﻳﺔ .10 ، 9
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ.92 :
) (3ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ.2 :
) (4ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺷﺮﺑﺔ ) ، (5256ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (57ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (2625ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺷﺮﺑﺔ )، (5659
ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (4689ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (3936ﺃﲪﺪ ) ، (386/2ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﺷﺮﺑﺔ ).(2106
140
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻔﹶﺎﺳِﻖ ﺍﻟﹾﻤِﻠﱢﻲ ﺍﻟﱠﺬِﻱ ﻳﺮﺗﻜِﺐ ﺑﻌﺾ ﺍﻟﹾﻜﹶﺒﺎﺋِﺮِ ﻣﻊ ﺍﻋﺘِﻘﹶﺎﺩِﻩِ ﺣﺮﻣﺘﻬﺎ؛ ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ
ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻟﹶﺎ ﻳﺴﻠﹸﺒﻮﻥﹶ ﻋﻨﻪ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ،ﻭﻟﹶﺎ ﻳﺨﻠﱢﺪﻭﻧﻪ ﻓِﻲ ﺍﻟﻨﺎﺭِ؛ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ
ﻭﺍﻟﹾﺨﻮﺍﺭِﺝ ،ﺑﻞﹾ ﻫﻮ ﻋِﻨﺪﻫﻢ ﻣﺆﻣِﻦ ﻧﺎﻗِﺺ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻗﹶﺪ ﻧﻘﹶﺺ ﻣِﻦ ﺇِﳝﺎﻧِﻪِ ﺑِﻘﹶﺪﺭِ ﻣﻌﺼِﻴﺘِﻪِ ،ﺃﹶﻭ ﻫﻮ
ﻣﺆﻣِﻦ ﻓﹶﺎﺳِﻖ ،ﻟﹶﺎ ﻳﻌﻄﹸﻮﻧﻪ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖِ ،ﻭﻟﹶﺎ ﻳﺴﻠﹸﺒﻮﻧﻪ ﻣﻄﹾﻠﹶﻖ ﺍﻟﹾﺈِﳝﺎﻥِ.
ﻭﺃﹶﺩِﻟﱠﺔﹸ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ﺩﺍﻟﱠﺔﹲ ﻋﻠﹶﻰ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﺍﻟﹾﻤﺆﻟﱢﻒ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺛﹸﺒﻮﺕِ ﻣﻄﹾﻠﹶﻖِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻣﻊ
ﺍﻟﹾﻤﻌﺼِﻴﺔِ؛ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ.(1) { uä!$u‹Ï9÷rr& öNä.¨r߉tãur “Íir߉tã (#rä‹Ï‚-Gs? Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ } :
ﻓﹶﻨﺎﺩﺍﻫﻢ ﺑِﺎﺳﻢِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﻣﻊ ﻭﺟﻮﺩِ ﺍﻟﹾﻤﻌﺼِﻴﺔِ ،ﻭﻫِﻲ ﻣﻮﺍﻟﹶﺎﺓﹸ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﻣِﻨﻬﻢ ..ﺇﱁ.
ﺸﺮﻋِﻴﺎﻥِ ﻣﺘﻠﹶﺎﺯِﻣﺎﻥِ ﻓِﻲ ﺍﻟﹾﻮﺟﻮﺩِ ،ﻓﹶﻠﹶﺎ ﻳﻮﺟﺪ ﺃﹶﺣﺪﻫﻤﺎ ﺑِﺪﻭﻥِ
ﻓﹶﺎِﺋﺪﺓﹲ :ﺍﻟﹾﺈِﳝﺎﻥﹸ ﻭﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺍﻟ
ﺍﻟﹾﺂﺧﺮِ ،ﺑﻞﹾ ﻛﹸﻠﱠﻤﺎ ﻭﺟِﺪ ﺇِﳝﺎﻥﹲ ﺻﺤِﻴﺢ ﻣﻌﺘﺪ ﺑِﻪِ ،ﻭﺟِﺪ ﻣﻌﻪ ﺇِﺳﻠﹶﺎﻡ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻌﻜﹾﺲ ،ﻭﻟِﻬﺬﹶﺍ ﻗﹶﺪ
ﻳﺴﺘﻐﻨﻰ ﺑِﺬِﻛﹾﺮِ ﺃﹶﺣﺪِﻫِﻤﺎ ﻋﻦِ ﺍﻟﹾﺂﺧﺮِ؛ ﻟِﺄﹶﻥﱠ ﺃﹶﺣﺪﻫﻤﺎ ﺇِﺫﹶﺍ ﺃﹸﻓﹾﺮِﺩ ﺑِﺎﻟﺬﱢﻛﹾﺮِ؛ ﺩﺧﻞﹶ ﻓِﻴﻪِ ﺍﻟﹾﺂﺧﺮ ،ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ
ﹸﺫﻛِﺮﺍ ﻣﻌﺎ ﻣﻘﹾﺘﺮِﻧﻴﻦِ؛ ﺃﹸﺭِﻳﺪ ﺑِﺎﻟﹾﺈِﳝﺎﻥِ ﺍﻟﺘﺼﺪِﻳﻖ ﻭﺍﻟِﺎﻋﺘِﻘﹶﺎﺩ ،ﻭﺃﹸﺭِﻳﺪ ﺑِﺎﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺍﻟِﺎﻧﻘِﻴﺎﺩ ﺍﻟﻈﱠﺎﻫِﺮِﻱ ﻣِﻦ
ﺍﻟﹾِﺈﻗﹾﺮﺍﺭِ ﺑِﺎﻟﻠﱢﺴﺎﻥِ ﻭﻋﻤﻞِ ﺍﻟﹾﺠﻮﺍﺭِﺡِ.
ﻭﻟﹶﻜِﻦ ﻫﺬﹶﺍ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇِﻟﹶﻰ ﻣ ﹾﻄﻠﹶﻖِ ﺍﻟﹾﺈِﳝﺎﻥِ ،ﺃﹶﻣﺎ ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ؛ ﻓﹶﻬﻮ ﺃﹶﺧﺺ ﻣﻄﹾﻠﹶﻘﹰﺎ ﻣِﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ،
* (#qãZÏB÷sè? öN©9 @è% ( $¨YtB#uä Ü>#{•ôãF{$# ÏMs9$s% ﻭﻗﹶﺪ ﻳﻮﺟﺪ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡ ﺑِﺪﻭﻧِﻪِ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
.(2) { $oYôJn=ó™r& (#þqä9qè% `Å3»s9ur
ﻓﹶﺄﹶﺧﺒﺮ ﺑِﺈِﺳﻠﹶﺎﻣِﻬِﻢ ﻣﻊ ﻧﻔﹾﻲِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻋﻨﻬﻢ.
ﻭﻓِﻲ ﺣﺪِﻳﺚِ ﺟِﺒﺮِﻳﻞﹶ ﺫِﻛﹾﺮ ﺍﻟﹾﻤﺮﺍﺗِﺐِ ﺍﻟﺜﱠﻠﹶﺎﺙِ :ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ،ﻭﺍﻟﹾﺈِﳝﺎﻥِ ،ﻭﺍﻟﹾﺈِﺣﺴﺎﻥِ ،ﻓﹶﺪﻝﱠ ﻋﻠﹶﻰ ﺃﹶﻥﱠ
ﻛﹸﻠﺎ ﻣِﻨﻬﺎ ﺃﹶﺧﺺ ﻣِﻤﺎ ﻗﹶﺒﻠﹶﻪ.
) (1ﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ ﺁﻳﺔ.1 :
) (2ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺁﻳﺔ.14 :
141
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺳﻠﹶﺎﻣﺔﹸ ﺍﻟﺴﻨﺔ ﻭﻗﻠﻮﺏ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻟﻠﺼﺤﺎﺑﺔ ﲨﻴﻌﺎ
)ﻓﹶﺼﻞﹲ(
ﻭﻣِﻦ ﺃﹸﺻﻮﻝِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺳﻠﹶﺎﻣﺔﹸ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻭﺃﹶﻟﹾﺴِﻨﺘِﻬِﻢ ﻟِﺄﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ r
ö•Ïÿøî$# $uZ-/u‘ šcqä9qà)tƒ öNÏdω÷èt/ .`ÏB râä!%y` šúïÏ%©!$#ur ﻛﹶﻤﺎ ﻭﺻﻔﹶﻬﻢ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ} :
y7¨RÎ) !$oY-/u‘ (#qãZtB#uä tûïÏ%©#Ïj9 yxÏî $uZÎ/qè=è% ’Îû ö@yèøgrB Ÿwur Ç`»yJƒM}$$Î/ $tRqà)t7y™ šúïÏ%©!$# $oYÏRºuq÷z\}ur $oYs9
،(1) { ÇÊÉÈﻭﻃﹶﺎﻋﺔﹸ ﺍﻟﻨﺒِﻲ r ﻓِﻲ ﻗﹶﻮﻟِﻪِ } :ﻟﹶﺎ ﺗﺴﺒﻮﺍ ﺃﹶﺻﺤﺎﺑِﻲ ﻓﹶﻮﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ ‘îLìÏm§‘ Ô$râäu
ﺑِﻴﺪِﻩِ ﻟﹶﻮ ﺃﹶﻥﱠ ﺃﹶﺣﺪﻛﹸﻢ ﺃﹶﻧﻔﹶﻖ ﻣِﺜﹾﻞﹶ ﺃﹸﺣﺪٍ ﹶﺫﻫﺒﺎ ﻣﺎ ﺑﻠﹶﻎﹶ ﻣﺪ ﺃﹶﺣﺪِﻫِﻢ ﻭﻟﹶﺎ ﻧﺼِﻴﻔﹶﻪ.(2) {
ﻭﻳﻘﹾﺒﻠﹸﻮﻥﹶ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨﺔﹸ ﻭﺍﻟﹾﺈِﺟﻤﺎﻉ ﻣِﻦ ﻓﹶﻀﺎِﺋﻠِﻬِﻢ ﻭﻣﺮﺍﺗِﺒِﻬِﻢ.
ﻳﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺆﻟﱢﻒ :ﺇِﻥﱠ ﻣِﻦ ﺃﹸﺻﻮﻝِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺍﻟﱠﺘِﻲ ﻓﹶﺎﺭﻗﹸﻮﺍ ﺑِﻬﺎ ﻣﻦ ﻋﺪﺍﻫﻢ ﻣِﻦ ﺃﹶﻫﻞِ
ﻭﻟﹶﺎ ﻳﻄﹾﻌﻨﻮﻥﹶ ﻋﻠﹶﻴﻪِ ،ﻭﻟﹶﺎ r ﺍﻟﺰﻳﻎِ ﻭﺍﻟﻀﻠﹶﺎﻝِ ﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺰﺭﻭﻥﹶ ﺑِﺄﹶﺣﺪٍ ﻣِﻦ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
ﻳﺤﻤِﻠﹸﻮﻥﹶ ﻟﹶﻪ ﺣِﻘﹾﺪﺍ ﻭﻟﹶﺎ ﺑ ﻐﻀﺎ ﻭﻟﹶﺎ ﺍﺣﺘِﻘﹶﺎﺭﺍ ،ﻓﹶﻘﹸﻠﹸﻮﺑﻬﻢ ﻭﺃﹶﻟﹾﺴِﻨﺘﻬﻢ ﻣِﻦ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ﺑﺮﺍﺀٌ ،ﻭﻟﹶﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ
‘$tRqà)t7y™ šúïÏ%©!$# $oYÏRºuq÷z\}ur $oYs9 ö•Ïÿøî$# $uZ-/u ﻓِﻴﻬِﻢ ﺇِﻟﱠﺎ ﻣﺎ ﺣﻜﹶﺎﻩ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺑِﻘﹶﻮﻟِﻪِ} :
..(3) { Ç`»yJƒM}$$Î/ﺍﻟﹾﺂﻳﺔﹶ.
ﻓﹶﻬﺬﹶﺍ ﺍﻟﺪﻋﺎﺀُ ﺍﻟﺼﺎﺩِﺭ ﻣِﻤﻦ ﺟﺎﺀَ ﺑﻌﺪﻫﻢ ﻣِﻤﻦِ ﺍﺗﺒﻌﻮﻫﻢ ﺑِﺈِﺣﺴﺎﻥٍ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻛﹶﻤﺎﻝِ ﻣﺤﺒﺘِﻬِﻢ
ﻟِﺄﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﹶﺛﻨﺎِﺋﻬِﻢ ﻋﻠﹶﻴﻬِﻢ ،ﻭﻫﻢ ﺃﹶﻫﻞﹲ ﻟِﺬﹶﻟِﻚ ﺍﻟﹾﺤﺐ ﻭﺍﻟﺘﻜﹾﺮِﱘِ؛ ﻟِﻔﹶﻀﻠِﻬِﻢ،
ﻭﺳﺒﻘِﻬِﻢ ،ﻭﻋﻈِﻴﻢِ ﺳﺎﺑِﻘﹶﺘِﻬِﻢ ،ﻭﺍﺧﺘِﺼﺎﺻِﻬِﻢ ﺑِﺎﻟﺮﺳﻮﻝِ rﻭﻟِِﺈﺣﺴﺎﻧِﻬِﻢ ﺇِﻟﹶﻰ ﺟﻤِﻴﻊِ ﺍﻟﹾﺄﹸﻣﺔِ؛ ﻟِﺄﹶﻧﻬﻢ
ﻫﻢ ﺍﻟﹾﻤﺒﻠﱢﻐﻮﻥﹶ ﻟﹶﻬﻢ ﺟﻤِﻴﻊ ﻣﺎ ﺟﺎﺀَ ﺑِﻪِ ﻧﺒِﻴﻬﻢ r ﻓﹶﻤﺎ ﻭﺻﻞﹶ ﻟِﺄﹶﺣﺪٍ ﻋِﻠﹾﻢ ﻭﻟﹶﺎ ﺧﺒﺮ ﺇِﻟﱠﺎ ﺑِﻮﺍﺳِ ﹶﻄﺘِﻬِﻢ،
ﻭﻫﻢ ﻳﻮﻗﱢﺮﻭﻧﻬﻢ ﺃﹶﻳﻀﺎ ﻃﹶﺎﻋﺔﹰ ﻟِﻠﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ؛ ﺣﻴﺚﹸ ﻧﻬﻰ ﻋﻦ ﺳﺒﻬِﻢ ﻭﺍﻟﹾﻐﺾ
) (1ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﺁﻳﺔ.10 :
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ ) ، (3470ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (2541ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (3861ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ
) ، (4658ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (161ﺃﲪﺪ ).(55/3
) (3ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﺁﻳﺔ.10 :
142
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣِﻨﻬﻢ ،ﻭﺑﻴﻦ ﺃﹶﻥﱠ ﺍﻟﹾﻌﻤﻞﹶ ﺍﻟﹾﻘﹶﻠِﻴﻞﹶ ﻣِﻦ ﺃﹶﺣﺪِ ﺃﹶﺻﺤﺎﺑِﻪِ ﻳﻔﹾﻀﻞﹸ ﺍﻟﹾﻌﻤﻞﹶ ﺍﻟﹾﻜﹶﺜِﲑ ﻣِﻦ ﻏﹶﻴﺮِﻫِﻢ ،ﻭﺫﹶﻟِﻚ
ﻟِﻜﹶﻤﺎﻝِ ﺇِﺧﻠﹶﺎﺻِﻬِﻢ ،ﻭﺻﺎﺩِﻕِ ﺇِﳝﺎﻧِﻬِﻢ.(1)
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻘﹶﺪﻣﻮﻥﹶ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻋﻠﹶﻰ ﺍﻟﹾﹶﺄﻧﺼﺎﺭِ
ﻭﻳﻔﹶﻀﻠﹸﻮﻥﹶ ﻣﻦ ﺃﹶﻧﻔﹶﻖ ﻣِﻦ ﻗﹶﺒﻞِ ﺍﻟﹾﻔﹶﺘﺢِ ﻭﻫﻮ ﺻﻠﹾﺢ ﺍﻟﹾﺤﺪﻳﺒِﻴﺔِ ﻭﻗﹶﺎﺗﻞﹶ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﻧﻔﹶﻖ ﻣِﻦ ﺑﻌﺪ
ﻭﻗﹶﺎﺗﻞﹶ ،ﻭﻳﻘﹶﺪﻣﻮﻥﹶ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِ.
ﻭﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺎﻝﹶ ﻟِﺄﹶﻫﻞِ ﺑﺪﺭٍ ﻭﻛﹶﺎﻧﻮﺍ ﺛﹶﻠﹶﺎﺙﹶ ﻣِﺎﺋﹶﺔٍ ﻭﺑِﻀﻌﺔﹶ ﻋﺸﺮ) :ﺍﻋﻤﻠﹸﻮﺍ ﻣﺎ ﺷِﹾﺌﺘﻢ،
ﻓﹶﻘﹶﺪ ﻏﹶﻔﹶﺮﺕ ﻟﹶﻜﹸﻢ.(
ﺸﺠﺮﺓِ؛ ﻛﹶﻤﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﻨﺒِﻲ r ﺑﻞﹾ ﻟﹶﻘﹶﺪ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ
ﻭﺑِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﺪﺧﻞﹸ ﺍﻟﻨﺎﺭ ﺃﹶﺣﺪ ﺑﺎﻳﻊ ﺗﺤﺖ ﺍﻟ
ﻋﻨﻬﻢ ﻭﺭﺿﻮﺍ ﻋﻨﻪ ،ﻭﻛﹶﺎﻧﻮﺍ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺃﹶﻟﹾﻒٍ ﻭﺃﹶﺭﺑﻊِ ﻣِﺎﺋﹶﺔٍ.
ﺸﻬﺪﻭﻥﹶ ﺑِﺎﻟﹾﺠﻨﺔِ ﻟِﻤﻦ ﺷﻬِﺪ ﻟﹶﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ rﻛﹶﺎﻟﹾﻌﺸﺮﺓِ ،ﻭﺛﹶﺎﺑِﺖِ ﺑﻦِ ﻗﹶﻴﺲِ ﺑﻦِ ﺷﻤﺎﺱٍ،
ﻭﻳ
ﻭ ﹶﻏﻴﺮِﻫِﻢ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻳﻔﹶﻀﻠﹸﻮﻥﹶ ﻣﻦ ﺃﹶﻧﻔﹶﻖ ﻣِﻦ ﻗﹶﺒﻞ ﺍﻟﹾﻔﹶﺘﺢِ ﻭﻫﻮ ﺻﻠﹾﺢ ﺍﻟﹾﺤﺪﻳﺒِﻴﺔِ ﻭﻗﹶﺎﺗﻞﹶ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﻧﻔﹶﻖ
Ÿw ﻣِﻦ ﺑﻌﺪِﻩِ ﻭﻗﹶﺎﺗﻞﹶ(؛ ﻓﹶﻠِﻮﺭﻭﺩِ ﺍﻟﻨﺺ ﺍﻟﹾﻘﹸﺮﺁﻧِﻲ ﺑِﺬﹶﻟِﻚ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﹾﺤﺪِﻳﺪِ} :
„߉÷èt/ .`ÏB (#qà)xÿRr& tûïÏ%©!$# z`ÏiB Zpy_u‘yŠ ãNsàôãr& y7Í´¯»s9'ré& 4 Ÿ@tG»s%ur Ëx÷Gxÿø9$# È@ö6s% `ÏB t,xÿRr& ô`¨B Oä3YÏB “ÈqtGó¡o
.(2) { 4 4Óo_ó¡çtø:$# ª!$# y‰tãur yxä.ur 4 (#qè=tG»s%ur
ﻭﺃﹶﻣﺎ ﺗﻔﹾﺴِﲑ ﺍﻟﹾﻔﹶﺘﺢِ ﺑِﺼﻠﹾﺢِ ﺍﻟﹾﺤﺪﻳﺒِﻴﺔِ؛ ﻓﹶﺬﹶﻟِﻚ ﻫﻮ ﺍﻟﹾﻤﺸﻬﻮﺭ ،ﻭﻗﹶﺪ ﺻﺢ ﺃﹶﻥﱠ ﺳﻮﺭﺓﹶ ﺍﻟﹾﻔﹶﺘﺢِ
ﻧﺰﻟﹶﺖ ﻋﻘِﻴﺒﻪ.
ﻭﺳﻤﻲ ﻫﺬﹶﺍ ﺍﻟﺼﻠﹾﺢ ﻓﹶﺘﺤﺎ؛ ﻟِﻤﺎ ﺗﺮﺗﺐ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﻧﺘﺎﺋِﺞ ﺑﻌِﻴﺪﺓِ ﺍﻟﹾﻤﺪﻯ ﻓِﻲ ﻋِﺰﺓِ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ،
ﻭﻗﹸﻮﺗِﻪِ ﻭﺍﻧﺘِﺸﺎﺭِﻩِ ،ﻭﺩﺧﻮﻝِ ﺍﻟﻨﺎﺱِ ﻓِﻴﻪِ.
) (1ﺷﺮﻓﻬﻢ ﺑﺼﺤﺒﺔ ﺍﻟﻨﱯ .ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ.
) (2ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﺁﻳﺔ.10 :
143
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻳﻘﹶﺪﻣﻮﻥﹶ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِ(؛ ﻓﹶﻠِﺄﹶﻥﱠ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﺟﻤﻌﻮﺍ ﺍﻟﹾﻮﺻﻔﹶﻴﻦِ:
ﺍﻟﻨﺼﺮﺓﹶ ﻭﺍﻟﹾﻬِﺠﺮﺓﹶ ،ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀُ ﺍﻟﺮﺍﺷِﺪﻭﻥﹶ ﻭﺑﻘِﻴﺔﹸ ﺍﻟﹾﻌﺸﺮﺓِ ﻣِﻦ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ،ﻭﻗﹶﺪ ﺟﺎﺀَ
ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺑِﺘﻘﹾﺪِﱘِ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﺘﻮﺑﺔِ ﻭﺍﻟﹾﺤﺸﺮِ ،ﻭﻫﺬﹶﺍ ﺍﻟﺘﻔﹾﻀِﻴﻞﹸ ﺇِﻧﻤﺎ ﻫﻮ
ﻟِﻠﹾﺠﻤﻠﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤﻠﹶﺔِ ،ﻓﹶﻠﹶﺎ ﻳﻨﺎﻓِﻲ ﺃﹶﻥﱠ ﻓِﻲ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِ ﻣﻦ ﻫﻮ ﺃﹶﻓﹾﻀﻞﹸ ﻣِﻦ ﺑﻌﺾِ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ.
ﻭﻗﹶﺪ ﺭﻭِﻱ ﻋﻦ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ ﻓِﻲ ﺧ ﹾﻄﺒﺘِﻪِ ﻳﻮﻡ ﺍﻟﺴﻘِﻴﻔﹶﺔِ) :ﻧﺤﻦ ﺍﻟﹾﻤﻬﺎﺟِﺮﻭﻥﹶ ،ﻭﺃﹶﻭﻝﹸ
ﺍﻟﻨﺎﺱِ ﺇِﺳﻠﹶﺎﻣﺎ ،ﺃﹶﺳﻠﹶﻤﻨﺎ ﻗﹶﺒﻠﹶﻜﹸﻢ ،ﻭﻗﹸﺪﻣﻨﺎ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻋﻠﹶﻴﻜﹸﻢ ،ﻓﹶﻨﺤﻦ ﺍﻟﹾﺄﹸﻣﺮﺍﺀُ ،ﻭﺃﹶﻧﺘﻢ ﺍﻟﹾﻮﺯﺭﺍﺀُ(.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺎﻝﹶ ﻟِﺄﹶﻫﻞِ ﺑﺪﺭٍ (..ﺇﱁ؛ ﻓﹶﻘﹶﺪ ﻭﺭﺩ ﺃﹶﻥﱠ ﻋﻤﺮ t ﻟﹶﻤﺎ ﺃﹶﺭﺍﺩ
ﻗﹶﺘﻞﹶ ﺣﺎﻃِﺐِ ﺑﻦِ ﺃﹶﺑِﻲ ﺑﻠﹾﺘﻌﺔﹶ ﻭﻛﹶﺎﻥﹶ ﻗﹶﺪ ﺷﻬِﺪ ﺑﺪﺭﺍ ﻟِﻜِﺘﺎﺑﺘِﻪِ ﻛِﺘﺎﺑﺎ ﺇِﻟﹶﻰ ﻗﹸﺮﻳﺶٍ ﻳﺨﺒِﺮﻫﻢ ﻓِﻴﻪِ ﺑِﻤﺴِﲑِ
ﺍﻟﺮﺳﻮﻝِ rﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ ﺍﻟﺮﺳﻮﻝﹸ } rﻭﻣﺎ ﻳﺪﺭِﻳﻚ ﻳﺎ ﻋﻤﺮ؟ ﻟﹶﻌﻞﱠ ﺍﻟﻠﱠﻪ ﺍﻃﱠﻠﹶﻊ ﻋﻠﹶﻰ ﺃﹶﻫﻞِ ﺑﺪﺭٍ
ﻓﹶﻘﹶﺎﻝﹶ :ﺍﻋﻤﻠﹸﻮﺍ ﻣﺎ ﺷِﹾﺌﺘﻢ ﻓﹶﻘﹶﺪ ﻏﹶﻔﹶﺮﺕ ﻟﹶﻜﹸﻢ.(1) {
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﺑِﺄﹶﻧﻪ ﻟﹶﺎ ﻳﺪﺧﻞﹸ ﺍﻟﻨﺎﺭ ﺃﹶﺣﺪ ﺑﺎﻳﻊ ﺗﺤﺖ ﺍﻟﺸﺠﺮﺓِ (..ﺇﱁ؛ ﻓﹶﻠِِﺈﺧﺒﺎﺭِﻩِ rﺑِﺬﹶﻟِﻚ ،ﻭﻟِﻘﹶﻮﻟِﻪِ
ﺗﻌﺎﻟﹶﻰ ..(2) { Íot•yf¤±9$# |MøtrB š•tRqãè΃$t7ムøŒÎ) šúüÏZÏB÷sßJø9$# Ç`tã ª!$# š_ÅÌu‘ ô‰s)©9 * } :ﺍﻟﹾﺂﻳﺔﹶ
ﻓﹶﻬﺬﹶﺍ ﺍﻟﺮﺿﺎ ﻣﺎﻧِﻊ ﻣِﻦ ﺇِﺭﺍﺩﺓِ ﺗﻌﺬِﻳﺒِﻬِﻢ ،ﻭﻣﺴﺘﻠﹾﺰِﻡ ﻟِِﺈﻛﹾﺮﺍﻣِﻬِﻢ ﻭﻣﺜﹸﻮﺑﺘِﻬِﻢ.
ﺸﻬﺪﻭﻥﹶ ﺑِﺎﻟﹾﺠﻨﺔِ ﻟِﻤﻦ ﺷﻬِﺪ ﻟﹶﻪ ﺍﻟﺮﺳﻮﻝﹸ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ؛ ﻛﹶﺎﻟﹾﻌﺸﺮﺓِ،
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻳ
ﻭﺛﹶﺎﺑِﺖِ ﺑﻦِ ﻗﹶﻴﺲِ ﺑﻦِ ﺷﻤﺎﺱٍ ،ﻭ ﹶﻏﻴﺮِﻫِﻢ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ(.
ﺃﹶﻣﺎ ﺍﻟﹾﻌﺸﺮﺓﹸ؛ ﻓﹶﻬﻢ :ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻭﻋﻤﺮ ،ﻭﻋﺜﹾﻤﺎﻥﹸ ،ﻭﻋﻠِﻲ ،ﻭﻃﹶﻠﹾﺤﺔﹸ ،ﻭﺍﻟﺰﺑﻴﺮ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﹶﺑِﻲ
ﻭﻗﱠﺎﺹٍ ،ﻭﺳﻌِﻴﺪ ﺑﻦ ﺯﻳﺪٍ ،ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺑﻦ ﻋﻮﻑٍ ،ﻭﺃﹶﺑﻮ ﻋﺒﻴﺪﺓﹶ ﺑﻦ ﺍﻟﹾﺠﺮﺍﺡِ.
ﻭﺃﹶﻣﺎ ﹶﻏﻴﺮﻫﻢ؛ ﻓﹶﻜﹶﺜﹶﺎﺑِﺖِ ﺑﻦِ ﻗﹶﻴﺲٍ ،ﻭﻋﻜﱠﺎﺷﺔﹶ ﺑﻦِ ﻣِﺤﺼﻦٍ ،ﻭﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﺳﻠﹶﺎﻡٍ ،ﻭﻛﹸﻞﱢ ﻣﻦ
ﻭﺭﺩ ﺍﻟﹾﺨﺒﺮ ﺍﻟﺼﺤِﻴﺢ ﺑِﺄﹶﻧﻪ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺠﻨﺔِ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ) ، (2845ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (2494ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ) ، (3305ﺃﺑﻮ
ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ ) ، (2650ﺃﲪﺪ ).(105/1
) (2ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﺁﻳﺔ.18 :
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺃﻓﻀﻞ ﺍﻷﻣﺔ ﺑﻌﺪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
)ﻭﻳﻘِﺮﻭﻥﹶ ﺑِﻤﺎ ﺗﻮﺍﺗﺮ ﺑِﻪِ ﺍﻟﻨﻘﹾﻞﹸ ﻋﻠﻰ ﺧﻼﻓﺔ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ rﻋﻦ ﺃﹶﻣِﲑِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ
ﻋﻠِﻲ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ tﻭﻏﹶﻴﺮِﻩِ ﻣِﻦ ﺃﹶﻥﱠ ﺧﻴﺮ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﺑﻌﺪ ﻧﺒِﻴﻬﺎ :ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﺛﹸﻢ ﻋﻤﺮ ،ﻭﻳﺜﹶﻠﱢﺜﹸﻮﻥﹶ
ﺑِﻌﺜﹾﻤﺎﻥﹶ ،ﻭﻳﺮﺑﻌﻮﻥﹶ ﺑِﻌﻠِﻲ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ؛ ﻛﹶﻤﺎ ﺩﻟﱠﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺂﺛﹶﺎﺭ ،ﻭﻛﹶﻤﺎ ﺃﹶﺟﻤﻊ ﺍﻟﺼﺤﺎﺑﺔﹸ ﻋﻠﹶﻰ
ﺗﻘﹾﺪِﱘِ ﻋﺜﹾﻤﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﻴﻌﺔِ.
ﻣﻊ ﺃﹶﻥﱠ ﺑﻌﺾ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻛﹶﺎﻧﻮﺍ ﻗﹶﺪِ ﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻓِﻲ ﻋﺜﹾﻤﺎﻥﹶ ﻭﻋﻠِﻲ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺑﻌﺪ
ﺍﺗﻔﹶﺎﻗِﻬِﻢ ﻋﻠﹶﻰ ﺗﻘﹾﺪِﱘِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ﺃﹶﻳﻬﻤﺎ ﺃﹶﻓﹾﻀﻞﹸ؟ ﻓﹶﻘﹶﺪﻡ ﻗﹶﻮﻡ ﻋﺜﹾﻤﺎﻥﹶ ﻭﺳﻜﹶﺘﻮﺍ ،ﺃﹶﻭ ﺭﺑﻌﻮﺍ ﺑِﻌﻠِﻲ،
ﻭﻗﹶﺪﻡ ﻗﹶﻮﻡ ﻋﻠِﻴﺎ ،ﻭﻗﹶﻮﻡ ﺗﻮﻗﱠﻔﹸﻮﺍ.
ﻟﹶﻜﹶﻦِ ﺍﺳﺘﻘﹶﺮ ﺃﹶﻣﺮ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻋﻠﹶﻰ ﺗﻘﹾﺪِﱘِ ﻋﺜﹾﻤﺎﻥﹶ ،ﹸﺛﻢ ﻋﻠِﻲ.
ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻫﺬِﻩِ ﺍﻟﹾﻤﺴﺄﹶﻟﹶﺔﹸ ﻣﺴﺄﹶﻟﹶﺔﹸ ﻋﺜﹾﻤﺎﻥﹶ ﻭﻋﻠِﻲ ﻟﹶﻴﺴﺖ ﻣِﻦ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﱠﺘِﻲ ﻳﻀﻠﱠﻞﹸ ﺍﻟﹾﻤﺨﺎﻟِﻒ
ﻓِﻴﻬﺎ ﻋِﻨﺪ ﺟﻤﻬﻮﺭِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ.
ﻟﹶﻜﹶﻦِ ﺍﻟﱠﺘِﻲ ﻳﻀﻠﱠﻞﹸ ﻓِﻴﻬﺎ :ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔِ ،ﻭﺫﹶﻟِﻚ ﺃﹶﻧﻬﻢ ﻳ ﺆﻣِﻨﻮﻥﹶ ﺃﹶﻥﱠ ﺍﻟﹾﺨﻠِﻴﻔﹶﺔﹶ ﺑﻌﺪ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
rﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻭﻋﻤﺮ ،ﹸﺛﻢ ﻋﺜﹾﻤﺎﻥﹸ ،ﹸﺛﻢ ﻋﻠِﻲ.
ﻭﻣﻦ ﻃﹶﻌﻦ ﻓِﻲ ﺧِﻠﹶﺎﻓﹶﺔِ ﺃﹶﺣﺪٍ ﻣِﻦ ﻫ ﺆﻟﹶﺎﺀِ؛ ﻓﹶﻬﻮ ﺃﹶﺿﻞﱡ ﻣِﻦ ﺣِﻤﺎﺭِ ﺃﹶﻫﻠِﻪِ(.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻳﺆﻣِﻨﻮﻥﹶ ﺑِﻤﺎ ﺗﻮﺍﺗﺮ ﺑِﻪِ ﺍﻟﻨﻘﹾﻞﹸ ﻋﻦ ﺃﹶﻣِﲑِ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﻋﻠِﻲ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ﻭﻏﹶﻴﺮِﻩِ
ﻣِﻦ ﺃﹶﻥﱠ ﺧﻴﺮ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﺑﻌﺪ ﻧﺒِﻴﻬﺎ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ(؛ ﻓﹶﻘﹶﺪ ﻭﺭﺩ ﺃﹶﻥﱠ ﻋﻠِﻴﺎ tﻗﹶﺎﻝﹶ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﻣِﻨﺒﺮِ
ﺣﺘﻰ ﻋﻠِﻤﻨﺎ ﺃﹶﻥﱠ r ﺍﻟﹾﻜﹸﻮﻓﹶﺔِ ،ﻭﺳﻤِﻌﻪ ﻣِﻨﻪ ﺍﻟﹾﺠﻢ ﺍﻟﹾﻐﻔِﲑ؛ ﻭﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ) :ﻣﺎ ﻣﺎﺕ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
ﺃﹶﻓﹾﻀﻠﹶﻨﺎ ﺑﻌﺪﻩ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻭﻣﺎ ﻣﺎﺕ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺣﺘﻰ ﻋﻠِﻤﻨﺎ ﺃﹶﻥﱠ ﺃﹶﻓﹾﻀﻠﹶﻨﺎ ﺑﻌﺪﻩ ﻋﻤﺮ.(
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻳﺜﹶﻠﱢﺜﹸﻮﻥﹶ ﺑِﻌﺜﹾﻤﺎﻥﹶ ،ﻭﻳﺮﺑﻌﻮﻥﹶ ﺑِﻌﻠِﻲ (..ﺇﱁ؛ ﻓﹶﻤﺬﹾﻫﺐ ﺟﻤﻬﻮﺭِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﺃﹶﻥﱠ
ﺗﺮﺗِﻴﺐ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮﺍﺷِﺪِﻳﻦ ﻓِﻲ ﺍﻟﹾﻔﹶﻀﻞِ ﻋﻠﹶﻰ ﺣﺴﺐِ ﺗﺮﺗِﻴﺒِﻬِﻢ ﻓِﻲ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔِ ،ﻭﻫﻢ ﻟِﻬﺬﹶﺍ ﻳﻔﹶﻀﻠﹸﻮﻥﹶ
ﻋﺜﹾﻤﺎﻥﹶ ﻋﻠﹶﻰ ﻋﻠِﻲ ،ﻣﺤﺘﺠﲔ ﺑِﺘﻘﹾﺪِﱘِ ﺍﻟﺼﺤﺎﺑﺔِ ﻋﺜﹾﻤﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﻴﻌﺔِ ﻋﻠﹶﻰ ﻋﻠِﻲ.
ﻭﺑﻌﺾ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻳﻔﹶﻀﻞﹸ ﻋﻠِﻴﺎ؛ ﻟِﺄﹶﻧﻪ ﻳﺮﻯ ﺃﹶﻥﱠ ﻣﺎ ﻭﺭﺩ ﻣِﻦ ﺍﻟﹾﺂﺛﹶﺎﺭِ ﻓِﻲ ﻣﺰﺍﻳﺎ ﻋﻠِﻲ ﻭﻣﻨﺎﻗِﺒِﻪِ
ﺃﹶﻛﹾﺜﹶﺮ.
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺑﻌﻀﻬﻢ ﻳﺘﻮﻗﱠﻒ ﻓِﻲ ﺫﹶﻟِﻚ.
ﻭﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺣﺎﻝٍ؛ ﻓﹶﻤﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﻟﹶﻴﺴﺖ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﺆﻟﱢﻒ ﻣِﻦ ﻣﺴﺎﺋِﻞِ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﱠﺘِﻲ
ﻳﻀﻠﱠﻞﹸ ﻓِﻴﻬﺎ ﺍﻟﹾﻤﺨﺎﻟِﻒ ،ﻭﺇِﻧﻤﺎ ﻫِﻲ ﻣﺴﺄﹶﻟﹶﺔﹲ ﻓﹶﺮﻋِﻴﺔﹲ ﻳﺘﺴِﻊ ﻟﹶﻬﺎ ﺍﻟﹾﺨِﻠﹶﺎﻑ.
ﻭﺃﹶﻣﺎ ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻟﹾﺨِﻠﹶﺎﻓﹶﺔِ؛ ﻓﹶﻴﺠِﺐ ﺍﻟِﺎﻋﺘِﻘﹶﺎﺩ ﺑِﺄﹶﻥﱠ ﺧِﻠﹶﺎﻓﹶﺔﹶ ﻋﺜﹾﻤﺎﻥﹶ ﻛﹶﺎﻧﺖ ﺻﺤِﻴﺤﺔﹰ؛ ﻟِﺄﹶﻧﻬﺎ ﻛﹶﺎﻧﺖ
ﺑِﻤﺸﻮﺭﺓٍ ﻣِﻦ ﺍﻟﺴﺘﺔِ ،ﺍﻟﱠﺬِﻳﻦ ﻋﻴﻨﻬﻢ ﻋﻤﺮ t ﻟِﻴﺨﺘﺎﺭﻭﺍ ﺍﻟﹾﺨﻠِﻴﻔﹶﺔﹶ ﻣِﻦ ﺑﻌﺪِﻩِ ،ﻓﹶﻤﻦ ﺯﻋﻢ ﺃﹶﻥﱠ ﺧِﻠﹶﺎﻓﹶﺔﹶ
ﻋﺜﹾﻤﺎﻥﹶ ﻛﹶﺎﻧﺖ ﺑﺎ ِﻃﻠﹶﺔﹰ ،ﻭﺃﹶﻥﱠ ﻋﻠِﻴﺎ ﻛﹶﺎﻥﹶ ﺃﹶﺣﻖ ﺑِﺎﻟﹾﺨِﻠﹶﺎﻓﹶﺔِ ﻣِﻨﻪ؛ ﻓﹶﻬﻮ ﻣﺒﺘﺪِﻉ ﺿﺎﻝﱞ ﻳﻐﻠِﺐ ﻋﻠﹶﻴﻪِ
ﺍﻟﺘﺸﻴﻊ؛ ﻣﻊ ﻣﺎ ﻓِﻲ ﻗﹶﻮﻟِﻪِ ﻣِﻦ ﺇِﺯﺭﺍﺀٍ ﺑِﺎﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻭﺍﻟﹾﺄﹶﻧﺼﺎﺭِ.
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﳛﺒﻮﻥ ﺁﻝ ﺍﻟﺒﻴﺖ ﻭﻳﺘﱪﻭﺅﻥ ﳑﻦ ﻳﻌﺎﺩﻳﻬﻢ
ﻭﻳﺤِﺒﻮﻥﹶ ﺁﻝﹶ ﺑﻴﺖِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﻳﺘﻮﻟﱠﻮﻧﻬﻢ ،ﻭﻳﺤﻔﹶﻈﹸﻮﻥﹶ ﻓِﻴﻬِﻢ ﻭﺻِﻴﺔﹶ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ r
ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ ﻳﻮﻡ ﹶﻏﺪِﻳﺮِ ﺧﻢ } :ﺃﹸ ﹶﺫﻛﱢﺮﻛﹸﻢ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺃﹶﻫﻞِ ﺑﻴﺘِﻲ { ).(1
ﻭﻗﹶﺎﻝﹶ ﺃﹶﻳﻀﺎ ﻟِﻠﹾﻌﺒﺎﺱِ ﻋﻤﻪِ ﻭﻗﹶﺪِ ﺍﺷﺘﻜﹶﻰ ﺇِﻟﹶﻴﻪِ ﺃﹶﻥﱠ ﺑﻌﺾ ﻗﹸﺮﻳﺶٍ ﻳﺠﻔﹸﻮ ﺑﻨِﻲ ﻫﺎﺷِﻢٍ ﻓﹶﻘﹶﺎﻝﹶ:
} ﻭﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ ﺑِﻴﺪِﻩِ؛ ﻟﹶﺎ ﻳﺆﻣِﻨﻮﻥﹶ ﺣﺘﻰ ﻳﺤِﺒﻮﻛﹸﻢ ﻟِﻠﱠﻪِ ﻭﻟِﻘﹶﺮﺍﺑﺘِﻲ {.
ﻭﻗﹶﺎﻝﹶ } :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺍﺻﻄﹶﻔﹶﻰ ﺑﻨِﻲ ﺇِﺳﻤﺎﻋِﻴﻞﹶ ،ﻭﺍﺻﻄﹶﻔﹶﻰ ﻣِﻦ ﺑﻨِﻲ ﺇِﺳﻤﺎﻋِﻴﻞﹶ ﻛِﻨﺎﻧﺔﹶ ،ﻭﺍﺻﻄﹶﻔﹶﻰ
ﻣِﻦ ﻛِﻨﺎﻧﺔﹶ ﻗﹸﺮﻳﺸﺎ ،ﻭﺍﺻﻄﹶﻔﹶﻰ ﻣِﻦ ﻗﹸﺮﻳﺶٍ ﺑﻨِﻲ ﻫﺎﺷِﻢٍ ،ﻭﺍﺻ ﹶﻄﻔﹶﺎﻧِﻲ ﻣِﻦ ﺑﻨِﻲ ﻫﺎﺷِﻢٍ { ).(2
ﻫﻢ ﻣﻦ ﺗﺤﺮﻡ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺼﺪﻗﹶﺔﹸ ،ﻭﻫﻢ :ﺁﻝﹸ ﻋﻠِﻲ ،ﻭﺁﻝﹸ ﺟﻌﻔﹶﺮٍ ،ﻭﺁﻝﹸ ﻋﻘِﻴﻞٍ، r ﺃﹶﻫﻞﹸ ﺑﻴﺘِﻪِ
ﻭﺁﻝﹸ ﺍﻟﹾﻌﺒﺎﺱِ ،ﻭﻛﹸﻠﱡﻬﻢ ﻣِﻦ ﺑﻨِﻲ ﻫﺎﺷِﻢٍ ،ﻭﻳﻠﹾﺤﻖ ﺑِﻬِﻢ ﺑﻨﻮ ﺍﻟﹾﻤﻄﱠﻠِﺐِ؛ ﻟِﻘﹶﻮﻟِﻪِ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ } :ﺇِﻧﻬﻢ
ﻟﹶﻢ ﻳﻔﹶﺎﺭِﻗﹸﻮﻧﺎ ﺟﺎﻫِﻠِﻴﺔﹰ ﻭﻟﹶﺎ ﺇِﺳﻠﹶﺎﻣﺎ { ).(3
ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﺮﻋﻮﻥﹶ ﻟﹶﻬﻢ ﺣﺮﻣﺘﻬﻢ ﻭﻗﹶﺮﺍﺑﺘﻬﻢ ﻣِﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ
ﻭﺳﻠﱠﻢ؛ ﻛﹶﻤﺎ ﻳﺤِﺒﻮﻧﻬﻢ ﻟِﺈِﺳﻠﹶﺎﻣِﻬِﻢ ،ﻭﺳﺒﻘِﻬِﻢ ،ﻭﺣﺴﻦِ ﺑﻠﹶﺎِﺋﻬِﻢ ﻓِﻲ ﻧﺼﺮﺓِ ﺩِﻳﻦِ ﺍﻟﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ.
) (1ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (2408ﺃﲪﺪ ) ، (367/4ﺍﻟﺪﺍﺭﻣﻲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ).(3316
) (2ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ ) ، (2276ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ ) ، (3605ﺃﲪﺪ ).(107/4
) (3ﺍﻟﻨﺴﺎﺋﻲ ﻗﺴﻢ ﺍﻟﻔﻲﺀ ) ، (4137ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳋﺮﺍﺝ ﻭﺍﻹﻣﺎﺭﺓ ﻭﺍﻟﻔﻲﺀ ) ، (2980ﺃﲪﺪ ).(81/4
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭ ) ﹶﻏﺪِﻳﺮ ﺧﻢ (ﺑِﻀﻢ ﺍﻟﹾﺨﺎﺀِ ﻗِﻴﻞﹶ :ﺍﺳﻢ ﺭﺟﻞٍ ﺻﺒﺎﻍٍ ﺃﹸﺿِﻴﻒ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾ ﻐﺪِﻳﺮ ﺍﻟﱠﺬِﻱ ﺑﻴﻦ ﻣﻜﱠﺔﹶ
ﻭﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺑِﺎﻟﹾﺠﺤﻔﹶﺔِ.
ﻭﻗِﻴﻞﹶ :ﺧﻢ ﺍﺳﻢ ﹶﻏﻴﻀﺔٍ ﻫﻨﺎﻙ ﻧﺴِﺐ ﺇِﻟﹶﻴﻬﺎ ﺍﻟﹾ ﻐﺪِﻳﺮ ،ﻭﺍﻟﹾ ﻐﻴﻀﺔﹸ :ﺍﻟﺸﺠﺮ ﺍﻟﹾﻤﻠﹾﺘﻒ.
ﻭﺃﹶﻣﺎ } ﻗﹶﻮﻟﹸﻪ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ﻟِﻌﻤﻪِ :ﻭﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ ﺑِﻴﺪِﻩِ ﻟﹶﺎ ﻳﺆﻣِﻨﻮﻥﹶ ﺣﺘﻰ ﻳﺤِﺒﻮﻛﹸﻢ ﻟِﻠﱠﻪِ
ﻭﻟِﻘﹶﺮﺍﺑﺘِﻲ {؛ ﻓﹶﻤﻌﻨﺎﻩ :ﻟﹶﺎ ﻳﺘِﻢ ﺇِﳝﺎﻥﹸ ﺃﹶﺣﺪٍ ﺣﺘﻰ ﻳﺤِﺐ ﺃﹶﻫﻞﹶ ﺑﻴﺖِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻟِﻠﱠﻪِ ﺃﹶﻭﻟﹰﺎ :ﻟِﺄﹶﻧﻬﻢ
ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺋِﻪِ ﻭﺃﹶﻫﻞِ ﻃﹶﺎﻋﺘِﻪِ ﺍﻟﱠﺬِﻳﻦ ﺗﺠِﺐ ﻣﺤﺒﺘﻬﻢ ﻭﻣﻮﺍﻟﹶﺎﺗﻬﻢ ﻓِﻴﻪِ ،ﻭﺛﹶﺎﻧِﻴﺎ :ﻟِﻤﻜﹶﺎﻧِﻬِﻢ ﻣِﻦ ﺭﺳﻮﻝِ
ﺍﻟﻠﱠﻪِ ،ﻭﺍﺗﺼﺎﻝِ ﻧﺴﺒِﻬِﻢ ﺑِﻪِ.
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﺘﻮﻟﱠﻮﻥﹶ ﺃﹶﺯﻭﺍﺝ ﺍﻟﺮﺳﻮﻝِ ﺃﹸﻣﻬﺎﺕِ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﻭﻳ ﺆﻣِﻨﻮﻥﹶ ﺑِﹶﺄﻧﻬﻦ ﺃﹶﺯﻭﺍﺟﻪ ﻓِﻲ
ﺍﻟﹾﺂﺧِﺮﺓِ
ﻭﻳﺘﻮﻟﱠﻮﻥﹶ ﺃﹶﺯﻭﺍﺝ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺃﹸﻣﻬﺎﺕِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺄﹶﻧﻬﻦ ﺃﹶﺯﻭﺍﺟﻪ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ:
ﺧﺼﻮﺻﺎ ﺧﺪِﳚﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﹸﻡ ﺃﹶﻛﹾﺜﹶﺮِ ﺃﹶﻭﻟﹶﺎﺩِﻩِ ،ﻭﺃﹶﻭﻝﹶ ﻣﻦ ﺁﻣﻦ ﺑِﻪِ ﻭﻋﺎﺿﺪﻩ ﻋﻠﹶﻰ ﺃﹶﻣﺮِﻩِ،
ﻭﻛﹶﺎﻥﹶ ﻟﹶﻬﺎ ﻣِﻨﻪ ﺍﻟﹾﻤﻨﺰِﻟﹶﺔﹸ ﺍﻟﹾﻌﺎﻟِﻴﺔﹸ.
ﻭﺍﻟﺼﺪﻳﻘﹶﺔﹶ ﺑِﻨﺖ ﺍﻟﺼﺪﻳﻖِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺍﻟﱠﺘِﻲ ﻗﹶﺎﻝﹶ ﻓِﻴﻬﺎ ﺍﻟﻨﺒِﻲ } r ﻓﹶﻀﻞﹸ ﻋﺎﺋِﺸﺔﹶ ﻋﻠﹶﻰ
ﺍﻟﻨﺴﺎﺀِ ﻛﹶﻔﹶﻀﻞِ ﺍﻟﺜﱠﺮِﻳﺪِ ﻋﻠﹶﻰ ﺳﺎﺋِﺮِ ﺍﻟﻄﱠﻌﺎﻡِ { ).(1
ﻫﻦ ﻣﻦ ﺗﺰﻭﺟﻬﻦ ﺑِﻨِﻜﹶﺎﺡٍ ،ﻓﹶﺄﹶﻭﻟﹸﻬﻦ ﺧﺪِﳚﺔﹸ ﺑِﻨﺖ ﺧﻮﻳﻠِﺪٍ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ، r ﺃﹶﺯﻭﺍﺟﻪ
ﺗﺰﻭﺟﻬﺎ ﺑِﻤﻜﱠﺔﹶ ﻗﹶﺒﻞﹶ ﺍﻟﹾﺒِﻌﺜﹶﺔِ ،ﻭﻛﹶﺎﻧﺖ ﺳِﻨﻪ ﺧﻤﺴﺎ ﻭﻋِﺸﺮِﻳﻦ ،ﻭﻛﹶﺎﻧﺖ ﻫِﻲ ﺗﻜﹾﺒﺮﻩ ﺑِﺨﻤﺴﺔﹶ ﻋﺸﺮ
ﻋﺎﻣﺎ ،ﻭﻟﹶﻢ ﻳﺘﺰﻭﺝ ﻋﻠﹶﻴﻬﺎ ﺣﺘﻰ ﺗﻮﻓﱢﻴﺖ ،ﻭﻗﹶﺪ ﺭﺯِﻕ ﻣِﻨﻬﺎ ﺑِﻜﹸﻞﱢ ﺃﹶﻭﻟﹶﺎﺩِﻩِ ﺇِﻟﱠﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ،ﻭﻛﹶﺎﻧﺖ ﺃﹶﻭﻝﹶ
ﻣﻦ ﺁﻣﻦ ﺑِﻪِ ،ﻭﻗﹶﻮﺍﻩ ﻋﻠﹶﻰ ﺍﺣﺘِﻤﺎﻝِ ﺃﹶﻋﺒﺎﺀِ ﺍﻟﺮﺳﺎﻟﹶﺔِ ،ﻭﻗﹶﺪ ﻣﺎﺗﺖ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻬِﺠﺮﺓِ ﺑِﺜﹶﻠﹶﺎﺙِ ﺳِﻨِﲔ ﻋﻦ
ﺧﻤﺲٍ ﻭﺳِﺘﲔ ﺳﻨﺔﹰ ،ﻓﹶﺘﺰﻭﺝ ﺑﻌﺪﻫﺎ ﺳﻮﺩﺓﹶ ﺑِﻨﺖ ﺯﻣﻌﺔﹶ )ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ(.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ) ، (3230ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ) ، (2431ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﻃﻌﻤﺔ )، (1834
ﺍﻟﻨﺴﺎﺋﻲ ﻋﺸﺮﺓ ﺍﻟﻨﺴﺎﺀ ) ، (3947ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﻃﻌﻤﺔ ) ، (3280ﺃﲪﺪ ).(394/4
147
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻋﻘﹶﺪ ﻋﻠﹶﻰ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﻛﹶﺎﻧﺖ ﺑِﻨﺖ ﺳِﺖ ﺳِﻨِﲔ ،ﺣﺘﻰ ﺇِﺫﹶﺍ ﻫﺎﺟﺮ ﺇِﻟﹶﻰ
ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺑﻨﻰ ﺑِﻬﺎ ﻭﻫِﻲ ﺑِﻨﺖ ﺗِﺴﻊٍ.
ﻭﻣِﻦ ﺯﻭﺟﺎﺗِﻪِ ﺃﹶﻳﻀﺎ ﺃﹸﻡ ﺳﻠﹶﻤﺔﹶ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺯﻭﺟِﻬﺎ ﺃﹶﺑِﻲ ﺳﻠﹶﻤﺔﹶ.
ﻭﺯﻳﻨﺐ ﺑِﻨﺖ ﺟﺤﺶٍ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺗ ﹾﻄﻠِﻴﻖِ ﺯﻳﺪِ ﺑﻦِ ﺣﺎﺭِﺛﹶﺔﹶ ﻟﹶﻬﺎ ،ﺃﹶﻭ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺻﺢ ﺯﻭﺟﻪ ﺍﻟﻠﱠﻪ
ﺇِﻳﺎﻫﺎ.
ﻭﺟﻮﻳﺮِﻳﺔﹸ ﺑِﻨﺖ ﺍﻟﹾﺤﺎﺭِﺙِ ،ﻭﺻﻔِﻴﺔﹸ ﺑِﻨﺖ ﺣﻴﻲ ،ﻭﺣﻔﹾﺼﺔﹸ ﺑِﻨﺖ ﻋﻤﺮ ،ﻭﺯﻳﻨﺐ ﺑِﻨﺖ ﺧﺰﻳﻤﺔﹶ،
ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ ،ﻭﺃﹶﻓﹾﻀﻠﹸﻬﻦ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﻃﹾﻠﹶﺎﻕِ ﺧﺪِﳚﺔﹸ r ﻭﻛﹸﻠﱡﻬﻦ ﺃﹸﻣﻬﺎﺕ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﻫﻦ ﺃﹶﺯﻭﺍﺟﻪ
ﻭﻋﺎﺋِﺸﺔﹸ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ.
ﺇﻣﺴﺎﻙ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻋﻦ ﺍﳋﻮﺽ ﻓﻴﻤﺎ ﺷﺠﺮ ﺍﻟﺼﺤﺎﺑﺔ
ﻭﻳﺘﺒﺮﺀُﻭﻥﹶ ﻣِﻦ ﻃﹶﺮِﻳﻘﹶﺔِ ﺍﻟﺮﻭﺍﻓِﺾِ ﺍﻟﱠﺬِﻳﻦ ﻳﺒِ ﻐﻀﻮﻥﹶ ﺍﻟﺼﺤﺎﺑﺔﹶ ﻭﻳﺴﺒﻮﻧﻬﻢ.
ﻭﻃﹶﺮِﻳﻘﹶﺔِ ﺍﻟﻨﻮﺍﺻِﺐِ ﺍﻟﱠﺬِﻳﻦ ﻳﺆﺫﹸﻭﻥﹶ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺒﻴﺖِ ﺑِﻘﹶﻮﻝٍ ﺃﹶﻭ ﻋﻤﻞٍ.
ﻭﻳﻤﺴِﻜﹸﻮﻥﹶ ﻋﻤﺎ ﺷﺠﺮ ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔِ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﺂﺛﹶﺎﺭ ﺍﻟﹾﻤﺮﻭِﻳﺔﹶ ﻓِﻲ ﻣﺴﺎﻭِﻳﻬِﻢ
ﻣِﻨﻬﺎ ﻣﺎ ﻫﻮ ﻛﹶﺬِﺏ ،ﻭﻣِﻨﻬﺎ ﻣﺎ ﻗﹶﺪ ﺯِﻳﺪ ﻓِﻴﻪِ ﻭﻧﻘِﺺ ﻭ ﹸﻏﻴﺮ ﻋﻦ ﻭﺟﻬِﻪِ ،ﻭﺍﻟﺼﺤِﻴﺢ ﻣِﻨﻪ ﻫﻢ ﻓِﻴﻪِ
ﻣﻌﺬﹸﻭﺭﻭﻥﹶ :ﺇِﻣﺎ ﻣﺠﺘﻬِﺪﻭﻥﹶ ﻣﺼِﻴﺒﻮﻥﹶ ،ﻭﺇِﻣﺎ ﻣﺠﺘﻬِﺪﻭﻥﹶ ﻣﺨﻄِﺌﹸﻮﻥﹶ.
ﻭﻫﻢ ﻣﻊ ﺫﹶﻟِﻚ ﻟﹶﺎ ﻳﻌﺘﻘِﺪﻭﻥﹶ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻭﺍﺣِﺪٍ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﻣﻌﺼﻮﻡ ﻋﻦ ﻛﹶﺒﺎﺋِﺮِ ﺍﻟﹾﺈِﹾﺛﻢِ
ﻭﺻﻐﺎﺋِﺮِﻩِ ،ﺑﻞﹾ ﻳﺠﻮﺯ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺬﱡﻧﻮﺏ ﻓِﻲ ﺍﻟﹾﺠﻤﻠﹶﺔِ.
ﻭﻟﹶﻬﻢ ﻣِﻦ ﺍﻟﺴﻮﺍﺑِﻖِ ﻭﺍﻟﹾﻔﹶﻀﺎﺋِﻞِ ﻣﺎ ﻳﻮﺟِﺐ ﻣﻐﻔِﺮﺓﹶ ﻣﺎ ﻳﺼﺪﺭ ﻣِﻨﻬﻢ ﺇِﻥﹾ ﺻﺪﺭ ،ﺣﺘﻰ ﺇِﻧﻬﻢ
ﻳﻐﻔﹶﺮ ﻟﹶﻬﻢ ﻣِﻦ ﺍﻟﺴﻴﺌﹶﺎﺕِ ﻣﺎ ﻟﹶﺎ ﻳﻐﻔﹶﺮ ﻟِﻤﻦ ﺑﻌﺪﻫﻢ؛ ﻟِﺄﹶﻥﱠ ﻟﹶﻬﻢ ﻣِﻦ ﺍﻟﹾﺤﺴﻨﺎﺕِ ﺍﻟﱠﺘِﻲ ﺗﻤﺤﻮ ﺍﻟﺴﻴﺌﹶﺎﺕِ
ﻣﺎ ﻟﹶﻴﺲ ﻟِﻤﻦ ﺑﻌﺪﻫﻢ.
ﻭﻗﹶﺪ ﹶﺛﺒﺖ ﺑِﻘﹶﻮﻝِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺃﹶﻧﻬﻢ ﺧﻴﺮ ﺍﻟﹾﻘﹸﺮﻭﻥِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻤﺪ ﻣِﻦ ﺃﹶﺣﺪِﻫِﻢ ﺇِﺫﹶﺍ ﺗﺼﺪﻕ ﺑِﻪِ
ﻛﹶﺎﻥﹶ ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻦ ﺟﺒﻞِ ﺃﹸﺣﺪٍ ﹶﺫﻫﺒﺎ ﻣِﻤﻦ ﺑﻌﺪﻫﻢ.
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﹸﺛﻢ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻗﹶﺪ ﺻﺪﺭ ﻣِﻦ ﺃﹶﺣﺪِﻫِﻢ ﺫﹶﻧﺐ؛ ﻓﹶﻴﻜﹸﻮﻥﹸ ﻗﹶﺪ ﺗﺎﺏ ﻣِﻨﻪ ،ﺃﹶﻭ ﺃﹶﺗﻰ ﺑِﺤﺴﻨﺎﺕٍ ﺗﻤﺤﻮﻩ،
ﺸﻔﹶﺎﻋﺔِ ﻣﺤﻤﺪٍ rﺍﻟﱠﺬِﻱ ﻫﻢ ﺃﹶﺣﻖ ﺍﻟﻨﺎﺱِ ﺑِﺸﻔﹶﺎﻋﺘِﻪِ ،ﺃﹶﻭِ ﺍﺑﺘﻠِﻲ
ﺃﹶﻭ ﻏﹸﻔِﺮ ﻟﹶﻪ؛ ﺑِﻔﹶﻀﻞِ ﺳﺎﺑِﻘﹶﺘِﻪِ ،ﺃﹶﻭ ﺑِ
ﺑِﺒﻠﹶﺎﺀٍ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻛﹸﻔﱢﺮ ﺑِﻪِ ﻋﻨﻪ.
ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻓِﻲ ﺍﻟﺬﱡﻧﻮﺏِ ﺍﻟﹾﻤﺤﻘﱠﻘﹶﺔِ؛ ﻓﹶﻜﹶﻴﻒ ﺍﻟﹾﺄﹸﻣﻮﺭ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﻮﺍ ﻓِﻴﻬﺎ ﻣﺠﺘﻬِﺪِﻳﻦ :ﺇِﻥﹾ
ﺃﹶﺻﺎﺑﻮﺍ؛ ﻓﹶﻠﹶﻬﻢ ﺃﹶﺟﺮﺍﻥِ ،ﻭﺇِﻥﹾ ﺃﹶﺧﻄﹶﺌﹸﻮﺍ؛ ﻓﹶﻠﹶﻬﻢ ﺃﹶﺟﺮ ﻭﺍﺣِﺪ ،ﻭﺍﻟﹾﺨﻄﹶﺄﹸ ﻣﻐﻔﹸﻮﺭ.
ﹸﺛﻢ ﺇِﻥﱠ ﺍﻟﹾﻘﹶﺪﺭ ﺍﻟﱠﺬِﻱ ﻳﻨﻜﹶﺮ ﻣِﻦ ﻓِﻌﻞِ ﺑﻌﻀِﻬِﻢ ﻗﹶﻠِﻴﻞﹲ ﻧﺰﺭ ﻣﻐﻔﹸﻮﺭ ﻓِﻲ ﺟﻨﺐِ ﻓﹶﻀﺎﺋِﻞِ ﺍﻟﹾﻘﹶﻮﻡِ
ﻭﻣﺤﺎﺳِﻨِﻬِﻢ؛ ﻣِﻦ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ ،ﻭﺍﻟﹾﺠِﻬﺎﺩِ ﻓِﻲ ﺳﺒِﻴﻠِﻪِ ،ﻭﺍﻟﹾﻬِﺠﺮﺓِ ،ﻭﺍﻟﻨﺼﺮﺓِ ،ﻭﺍﻟﹾﻌِﻠﹾﻢِ
ﺍﻟﻨﺎﻓِﻊِ ،ﻭﺍﻟﹾﻌﻤﻞِ ﺍﻟﺼﺎﻟِﺢِ.
ﻭﻣﻦ ﻧﻈﹶﺮ ﻓِﻲ ﺳِﲑﺓِ ﺍﻟﹾﻘﹶﻮﻡِ ﺑِﻌِﻠﹾﻢٍ ﻭﺑﺼِﲑﺓٍ ،ﻭﻣﺎ ﻣﻦ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻔﹶﻀﺎﺋِﻞِ؛ ﻋﻠِﻢ ﻳﻘِﻴﻨﺎ
ﺃﹶﻧﻬﻢ ﺧﻴﺮ ﺍﻟﹾﺨﻠﹾﻖِ ﺑﻌﺪ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻟﹶﺎ ﻛﹶﺎﻥﹶ ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﻣِﺜﹾﻠﹸﻬﻢ ،ﻭﺃﹶﻧﻬﻢ ﺍﻟﺼﻔﹾﻮﺓﹸ ﻣِﻦ ﻗﹸﺮﻭﻥِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ
ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺧﻴﺮ ﺍﻟﹾﺄﹸﻣﻢِ ﻭﺃﹶﻛﹾﺮﻣﻬﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ.
ﻳﺮِﻳﺪ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻳﺘﺒﺮﺀُﻭﻥﹶ ﻣِﻦ ﻃﹶﺮِﻳﻘﹶﺔِ ﺍﻟﺮﻭﺍﻓِﺾِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺍﻟﹾﻐﻠﹸﻮ ﻓِﻲ ﻋﻠِﻲ
ﻭﺃﹶﻫﻞِ ﺑﻴﺘِﻪِ ،ﻭﺑﻐﺾ ﻣﻦ ﻋﺪﺍﻩ ﻣِﻦ ﻛِﺒﺎﺭِ ﺍﻟﺼﺤﺎﺑﺔِ ،ﻭﺳﺒﻬﻢ ،ﻭﺗﻜﹾﻔِ ﲑﻫﻢ.
ﻭﺃﹶﻭﻝﹸ ﻣﻦ ﺳﻤﺎﻫﻢ ﺑِﺬﹶﻟِﻚ ﺯﻳﺪ ﺑﻦ ﻋﻠِﻲ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻟِﺄﹶﻧﻬﻢ ﻟﹶﻤﺎ ﹶﻃﻠﹶﺒﻮﺍ ﻣِﻨﻪ ﺃﹶﻥﹾ ﻳﺘﺒﺮﺃﹶ ﻣِﻦ ﺇِﻣﺎﻣﺔِ
ﺸﻴﺨﻴﻦِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﻭﻋﻤﺮ ﻟِﻴﺒﺎﻳِﻌﻮﻩ ﺃﹶﺑﻰ ﺫﹶﻟِﻚ ،ﻓﹶﺘﻔﹶﺮﻗﹸﻮﺍ ﻋﻨﻪ ،ﻓﹶﻘﹶﺎﻝﹶ) :ﺭﻓﹶﻀﺘﻤﻮﻧِﻲ( ،ﻓﹶﻤِﻦ ﻳﻮﻣِﺌﺬٍ
ﺍﻟ
ﻗِﻴﻞﹶ ﻟﹶﻬﻢ :ﺭﺍﻓِﻀﺔﹲ.
ﻭﻫﻢ ﻓِﺮﻕ ﻛﹶﺜِﲑﺓﹲ :ﻣِﻨﻬﻢ ﺍﻟﹾﻐﺎﻟِﻴﺔﹸ ،ﻭﻣِﻨﻬﻢ ﺩﻭﻥﹶ ﺫﹶﻟِﻚ.
ﻭﻳﺘﺒﺮﺀُﻭﻥﹶ ﻛﹶﺬﹶﻟِﻚ ﻣِﻦ ﻃﹶﺮِﻳﻘﹶﺔِ ﺍﻟﻨﻮﺍﺻِﺐِ ﺍﻟﱠﺬِﻳﻦ ﻧﺎﺻﺒﻮﺍ ﺃﹶﻫﻞﹶ ﺑﻴﺖِ ﺍﻟﻨﺒﻮﺓِ ﺍﻟﹾﻌﺪﺍﺀَ ﻟِﺄﹶﺳﺒﺎﺏٍ
ﻭﺃﹸﻣﻮﺭٍ ﺳِﻴﺎﺳِﻴﺔٍ ﻣﻌﺮﻭﻓﹶﺔٍ ،ﻭﻟﹶﻢ ﻳﻌﺪ ﻟِﻬﺆﻟﹶﺎﺀِ ﻭﺟﻮﺩ ﺍﻟﹾﺂﻥﹶ.
ﻭﻳﻤﺴِﻚ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻋﻦِ ﺍﻟﹾﺨﻮﺽِ ﻓِﻴﻤﺎ ﻭﻗﹶﻊ ﻣِﻦ ﻧِﺰﺍﻉٍ ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ
ﻋﻨﻬﻢ؛ ﻟﹶﺎ ﺳِﻴﻤﺎ ﻣﺎ ﻭﻗﹶﻊ ﺑﻴﻦ ﻋﻠِﻲ ﻭ ﹶﻃﻠﹾﺤﺔﹶ ﻭﺍﻟﺰﺑﻴﺮِ ﺑﻌﺪ ﻣﻘﹾﺘﻞِ ﻋﺜﹾﻤﺎﻥﹶ ،ﻭﻣﺎ ﻭﻗﹶﻊ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺑﻴﻦ
ﻋﻠِﻲ ﻭﻣﻌﺎﻭِﻳﺔﹶ ﻭﻋﻤﺮِﻭ ﺑﻦِ ﺍﻟﹾﻌﺎﺹِ ﻭ ﹶﻏﻴﺮِﻫِﻢ ،ﻭﻳﺮﻭﻥﹶ ﺃﹶﻥﱠ ﺍﻟﹾﺂﺛﹶﺎﺭ ﺍﻟﹾﻤﺮﻭِﻳﺔﹶ ﻓِﻲ ﻣﺴﺎﻭِﺋِﻬِﻢ ﺃﹶﻛﹾﺜﹶﺮﻫﺎ
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻛﹶﺬِﺏ ﺃﹶﻭ ﻣﺤﺮﻑ ﻋﻦ ﻭﺟﻬِﻪِ ،ﻭﺃﹶﻣﺎ ﺍﻟﺼﺤِﻴﺢ ﻣِﻨﻬﺎ؛ ﻓﹶﻴﻌﺬِﺭﻭﻧﻬﻢ ﻓِﻴﻪِ ،ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺇِﻧﻬﻢ ﻣﺘﺄﹶﻭﻟﹸﻮﻥﹶ
ﻣﺠﺘﻬِﺪﻭﻥﹶ.
ﻭﻫﻢ ﻣﻊ ﺫﹶﻟِﻚ ﻟﹶﺎ ﻳﺪﻋﻮﻥﹶ ﻟﹶﻬﻢ ﺍﻟﹾﻌِﺼﻤﺔﹶ ﻣِﻦ ﻛِﺒﺎﺭِ ﺍﻟﺬﱡﻧﻮﺏِ ﻭﺻِﻐﺎﺭِﻫﺎ ،ﻭﻟﹶﻜِﻦ ﻣﺎ ﻟﹶﻬﻢ ﻣِﻦ
ﻭﺍﻟﹾﺠِﻬﺎﺩِ ﻣﻌﻪ ﻗﹶﺪ ﻳﻮﺟِﺐ ﻣﻐﻔِﺮﺓﹶ ﻣﺎ ﻳﺼﺪﺭ ﻣِﻨﻬﻢ r ﺍﻟﺴﻮﺍﺑِﻖِ ﻭﺍﻟﹾﻔﹶﻀﺎﺋِﻞِ ﻭﺻﺤﺒﺔِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
ﺧﻴﺮ ﺍﻟﹾﻘﹸﺮﻭﻥِ ،ﻭﺃﹶﻓﹾﻀﻠﹸﻬﺎ ،ﻭﻣﺪ ﺃﹶﺣﺪِﻫِﻢ ﺃﹶﻭ ﻧﺼِﻴﻔﹸﻪ r ﻣِﻦ ﺯﻟﱠﺎﺕٍ؛ ﻓﹶﻬﻢ ﺑِﺸﻬﺎﺩﺓِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
ﺃﹶﻓﹾﻀﻞﹸ ﻣِﻦ ﺟﺒﻞِ ﺃﹸﺣﺪٍ ﹶﺫﻫﺒﺎ ﻳﺘﺼﺪﻕ ﺑِﻪِ ﻣﻦ ﺑﻌﺪﻫﻢ ،ﻓﹶﺴﻴﺌﹶﺎﺗﻬﻢ ﻣ ﻐﻔﹸﻮﺭﺓﹲ ﺇِﻟﹶﻰ ﺟﺎﻧِﺐِ ﺣﺴﻨﺎﺗِﻬِﻢ
ﺍﻟﹾﻜﹶﺜِﲑﺓِ.
ﻳﺮِﻳﺪ ﺍﻟﹾﻤﺆﻟﱢﻒ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﺃﹶﻥﹾ ﻳﻨﻔِﻲ ﻋﻦِ ﺍﻟﺼﺤﺎﺑﺔِ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺃﹶﺣﺪﻫﻢ ﻗﹶﺪ
ﻣﺎﺕ ﻣﺼِﺮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻳﻮﺟِﺐ ﺳﺨﻂﹶ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺍﻟﺬﱡﻧﻮﺏِ ،ﺑﻞﹾ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻗﹶﺪ ﺻﺪﺭ ﺍﻟﺬﱠﻧﺐ ﻣِﻦ
ﺃﹶﺣﺪِﻫِﻢ ﻓِﻌﻠﹰﺎ؛ ﻓﹶﻠﹶﺎ ﻳﺨﻠﹸﻮ ﻋﻦ ﺃﹶﺣﺪِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﱠﺘِﻲ ﺫﹶﻛﹶﺮﻫﺎ؛ ﻓﹶﺈِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺪ ﺗﺎﺏ ﻣِﻨﻪ ﻗﹶﺒﻞﹶ
ﺍﻟﹾﻤﻮﺕِ ،ﺃﹶﻭ ﺃﹶﺗﻰ ﺑِﺤﺴﻨﺎﺕٍ ﺗﺬﹾﻫِﺒﻪ ﻭﺗﻤﺤﻮﻩ ،ﺃﹶﻭ ﻏﹸﻔِﺮ ﻟﹶﻪ ﺑِﻔﹶﻀﻞِ ﺳﺎﻟِﻔﹶﺘِﻪِ ﻓِﻲ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ؛ ﻛﹶﻤﺎ ﻏﹸﻔِﺮ
ﻭﻫﻢ ﺃﹶﺳﻌﺪ ﺍﻟﻨﺎﺱِ ﺑِﺸﻔﹶﺎﻋﺘِﻪِ، r ﺸﻔﹶﺎﻋﺔِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ
ﺸﺠﺮﺓِ ،ﺃﹶﻭ ﺑِ
ﻟِﺄﹶﻫﻞِ ﺑﺪﺭٍ ﻭﺃﹶﺻﺤﺎﺏِ ﺍﻟ
ﻭﺃﹶﺣﻘﱡﻬﻢ ﺑِﻬﺎ ،ﺃﹶﻭِ ﺍﺑﺘﻠِﻲ ﺑِﺒﻠﹶﺎﺀٍ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﺃﹶﻭ ﻣﺎﻟِﻪِ ﺃﹶﻭ ﻭﻟﹶﺪِﻩِ ﻓﹶﻜﹸﻔﱢﺮ ﻋﻨﻪ ﺑِﻪِ.
ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻫﻮ ﻣﺎ ﻳﺠِﺐ ﺍﻋﺘِﻘﹶﺎﺩﻩ ﻓِﻴﻬِﻢ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇِﻟﹶﻰ ﻣﺎ ﺍﺭﺗﻜﹶﺒﻮﻩ ﻣِﻦ ﺍﻟﺬﱡﻧﻮﺏِ ﺍﻟﹾﻤﺤﻘﱠﻘﹶﺔِ؛
ﻓﹶﻜﹶﻴﻒ ﻓِﻲ ﺍﻟﹾﺄﹸﻣﻮﺭِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﻣﻮﺿِﻊ ﺍﺟﺘِﻬﺎﺩٍ ﻭﺍﻟﹾﺨﻄﹶﺄﹸ ﻓِﻴﻬﺎ ﻣ ﻐﻔﹸﻮﺭ.
ﹸﺛﻢ ﺇِﺫﹶﺍ ﻗِﻴﺲ ﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺃﹶﺧﻄﹶﺌﹸﻮﺍ ﻓِﻴﻪِ ﺇِﻟﹶﻰ ﺟﺎﻧِﺐِ ﻣﺎ ﻟﹶﻬﻢ ﻣِﻦ ﻣﺤﺎﺳِﻦ ﻭﻓﹶﻀﺎﺋِﻞﹶ؛ ﻟﹶﻢ ﻳﻌﺪ ﺃﹶﻥﹾ
ﻳﻜﹸﻮﻥﹶ ﻗﹶﻄﹾﺮﺓﹰ ﻓِﻲ ﺑﺤﺮٍ.
ﻫﻮ ﺍﻟﱠﺬِﻱ ﺍﺧﺘﺎﺭ ﻟﹶﻪ ﻫﺆﻟﹶﺎﺀِ ﺍﻟﹾﺄﹶﺻﺤﺎﺏ ،ﻓﹶﻬﻢ ﺧﻴﺮ ﺍﻟﹾﺨﻠﹾﻖِ ﺑﻌﺪ r ﻓﹶﺎﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﺍﺧﺘﺎﺭ ﻧﺒِﻴﻪ
ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻭﺍﻟﺼﻔﹾﻮﺓﹸ ﺍﻟﹾﻤﺨﺘﺎﺭﺓﹸ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺃﹶﻓﹾﻀﻞﹸ ﺍﻟﹾﺄﹸﻣﻢِ.
ﻭﻣﻦ ﺗﺄﹶﻣﻞﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﹾﻤﺆﻟﱢﻒِ ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ﻓِﻲ ﺷﺄﹾﻥِ ﺍﻟﺼﺤﺎﺑﺔِ ﻋﺠِﺐ ﺃﹶﺷﺪ ﺍﻟﹾﻌﺠﺐِ ﻣِﻤﺎ ﻳﺮﻣِﻴﻪِ
ﺑِﻪِ ﺍﻟﹾﺠﻬﻠﹶﺔﹸ ﺍﻟﹾﻤﺘﻌﺼﺒﻮﻥﹶ ،ﻭﺍﺩﻋﺎِﺋﻬِﻢ ﻋﻠﹶﻴﻪِ ﺃﹶﻧﻪ ﻳﺘﻬﺠﻢ ﻋﻠﹶﻰ ﺃﹶﻗﹾﺪﺍﺭِﻫِﻢ ،ﻭﻳﻐِﺾ ﻣِﻦ ﺷﺄﹾﻧِﻬِﻢ،
ﻭﻳﺨﺮِﻕ ﺇِﺟﻤﺎﻋﻬﻢ ..ﺇِﻟﹶﻰ ﺁﺧِﺮِ ﻣﺎ ﻗﹶﺎﻟﹸﻮﻩ ﻣِﻦ ﻣﺰﺍﻋِﻢ ﻭﻣﻔﹾﺘﺮﻳﺎﺕٍ.
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣِﻦ ﺃﹸﺻﻮﻝِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﺍﻟﺘﺼﺪِﻳﻖ ﺑِﻜﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﹶﺄﻭﻟِﻴﺎﺀِ
ﻭﻣِﻦ ﺃﹸﺻﻮﻝِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ :ﺍﻟﺘﺼﺪِﻳﻖ ﺑِﻜﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻭﻣﺎ ﻳﺠﺮِﻱ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺃﹶﻳﺪِﻳﻬِﻢ ﻣِﻦ
ﺧﻮﺍﺭِﻕِ ﺍﻟﹾﻌﺎﺩﺍﺕِ ﻓِﻲ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﻭﺍﻟﹾﻤﻜﹶﺎﺷﻔﹶﺎﺕِ ﻭﺃﹶﻧﻮﺍﻉِ ﺍﻟﹾﻘﹸﺪﺭﺓِ ﻭﺍﻟﺘﺄﹾﺛِﲑﺍﺕِ ،ﻛﹶﺎﻟﹾﻤﺄﹾﺛﹸﻮﺭِ ﻋﻦ
ﺳﺎﻟِﻒِ ﺍﻟﹾﺄﹸﻣﻢِ ﻓِﻲ ﺳﻮﺭﺓِ ﺍﻟﹾﻜﹶﻬﻒِ ﻭ ﹶﻏﻴﺮِﻫﺎ ،ﻭﻋﻦ ﺻﺪﺭِ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔِ ﻭﺍﻟﺘﺎﺑِﻌِﲔ
ﻭﺳﺎﺋِﺮِ ﻗﹸﺮﻭﻥِ ﺍﻟﹾﺄﹸﻣﺔِ ،ﻭﻫِﻲ ﻣﻮﺟﻮﺩﺓﹲ ﻓِﻴﻬﺎ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ.
ﻭﻗﹶﺪ ﺗﻮﺍﺗﺮﺕ ﻧﺼﻮﺹ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﺩﻟﱠﺖِ ﺍﻟﹾﻮﻗﹶﺎﺋِﻊ ﻗﹶﺪِﳝﺎ ﻭﺣﺪِﻳﺜﹰﺎ ﻋﻠﹶﻰ ﻭﻗﹸﻮﻉِ ﻛﹶﺮﺍﻣﺎﺕِ
ﺍﻟﻠﱠﻪِ ﻟِﺄﹶﻭﻟِﻴﺎﺋِﻪِ ﺍﻟﹾﻤﺘﺒِﻌِﲔ ﻟِﻬﺪﻱِ ﺃﹶﻧﺒِﻴﺎِﺋﻬِﻢ.
ﻭﺍﻟﹾﻜﹶﺮﺍﻣﺔﹸ ﺃﹶﻣﺮ ﺧﺎﺭِﻕ ﻟِﻠﹾﻌﺎﺩﺓِ ،ﻳﺠﺮِﻳﻪِ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻳﺪِ ﻭﻟِﻲ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺋِﻪِ؛ ﻣﻌﻮﻧﺔﹰ ﻟﹶﻪ ﻋﻠﹶﻰ ﺃﹶﻣﺮٍ
ﺩِﻳﻨِﻲ ﺃﹶﻭ ﺩﻧﻴﻮِﻱ.
ﻭﻳﻔﹶﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﹾﻤﻌﺠِﺰﺓِ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻤﻌﺠِﺰﺓﹶ ﺗﻜﹸﻮﻥﹸ ﻣﻘﹾﺮﻭﻧﺔﹰ ﺑِﺪﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﹶﺔِ ،ﺑِﺨِﻠﹶﺎﻑِ
ﺍﻟﹾﻜﹶﺮﺍﻣﺔِ.
ﻭﻳﺘﻀﻤﻦ ﻭﻗﹸﻮﻉ ﻫﺬِﻩِ ﺍﻟﹾﻜﹶﺮﺍﻣﺎﺕِ ﺣِﻜﹶﻤﺎ ﻭﻣﺼﺎﻟِﺢ ﻛﹶﺜِﲑﺓﹰ؛ ﺃﹶﻫﻤﻬﺎ:
ﺃﹶﻭﻟﹰﺎ :ﺃﹶﻧﻬﺎ ﻛﹶﺎﻟﹾﻤﻌﺠِﺰﺓِ ،ﺗﺪﻝﱡ ﺃﹶﻋ ﹶﻈﻢ ﺩﻟﹶﺎﻟﹶﺔٍ ﻋﻠﹶﻰ ﻛﹶﻤﺎﻝِ ﻗﹸﺪﺭﺓِ ﺍﻟﻠﱠﻪِ ،ﻭﻧﻔﹸﻮﺫِ ﻣﺸِﻴﹶﺌﺘِﻪِ ،ﻭﺃﹶﻧﻪ
ﻓﹶﻌﺎﻝﹲ ﻟِﻤﺎ ﻳﺮِﻳﺪ ،ﻭﺃﹶﻥﱠ ﻟﹶﻪ ﻓﹶﻮﻕ ﻫﺬِﻩِ ﺍﻟﺴﻨﻦِ ﻭﺍﻟﹾﺄﹶﺳﺒﺎﺏِ ﺍﻟﹾﻤﻌﺘﺎﺩﺓِ ﺳﻨﻨﺎ ﺃﹸﺧﺮﻯ ﻟﹶﺎ ﻳﻘﹶﻊ ﻋﻠﹶﻴﻬﺎ ﻋِﻠﹾﻢ
ﺍﻟﹾﺒﺸﺮِ ،ﻭﻟﹶﺎ ﺗﺪﺭِﻛﹸﻬﺎ ﺃﹶﻋﻤﺎﻟﹸﻬﻢ.
ﻓﹶﻤِﻦ ﺫﹶﻟِﻚ ﻗِﺼﺔﹸ ﺃﹶﺻﺤﺎﺏِ ﺍﻟﹾﻜﹶﻬﻒِ ،ﻭﺍﻟﻨﻮﻡ ﺍﻟﱠﺬِﻱ ﺃﹶﻭﻗﹶﻌﻪ ﺍﻟﻠﱠﻪ ﺑِﻬِﻢ ﻓِﻲ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺪﺓِ ﺍﻟﻄﱠﻮِﻳﻠﹶﺔِ،
ﻣﻊ ﺣِﻔﹾﻈِﻪِ ﺗﻌﺎﻟﹶﻰ ﻟِﺄﹶﺑﺪﺍﻧِﻬِﻢ ﻣِﻦ ﺍﻟﺘﺤﻠﱡﻞِ ﻭﺍﻟﹾﻔﹶﻨﺎﺀِ.
ﻭﻣِﻨﻬﺎ ﻣﺎ ﺃﹶﻛﹾﺮﻡ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻣﺮﻳﻢ ﺑِﻨﺖ ﻋِﻤﺮﺍﻥﹶ ﻣِﻦ ﺇِﻳﺼﺎﻝِ ﺍﻟﺮﺯﻕِ ﺇِﻟﹶﻴﻬﺎ ﻭﻫِﻲ ﻓِﻲ ﺍﻟﹾﻤِﺤﺮﺍﺏِ؛
ﺣﺘﻰ ﻋﺠِﺐ ﻣِﻦ ﺫﹶﻟِﻚ ﺯﻛﹶﺮِﻳﺎ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ ،ﻭﺳﺄﹶﻟﹶﻬﺎ :ﺃﹶﻧﻰ ﻟﹶﻚِ ﻫﺬﹶﺍ.
ﻭﻛﹶﺬﹶﻟِﻚ ﺣﻤﻠﹸﻬﺎ ﺑِﻌِﻴﺴﻰ ﺑِﻠﹶﺎ ﺃﹶﺏٍ ،ﻭﻭِﻟﹶﺎﺩﺗﻬﺎ ﺇِﻳﺎﻩ ،ﻭﻛﹶﻠﹶﺎﻣﻪ ﻓِﻲ ﺍﻟﹾﻤﻬﺪِ ،ﻭﻏﹶﻴﺮ ﺫﹶﻟِﻚ.
ﺛﹶﺎﻧِﻴﺎ :ﺃﹶﻥﱠ ﻭﻗﹸﻮﻉ ﻛﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻫﻮ ﻓِﻲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﻣﻌﺠِﺰﺓﹲ ﻟِﻠﹾﺄﹶﻧﺒِﻴﺎﺀِ؛ ﻟِﺄﹶﻥﱠ ﺗِﻠﹾﻚ ﺍﻟﹾﻜﹶﺮﺍﻣﺎﺕِ
ﻟﹶﻢ ﺗﺤﺼﻞﹾ ﻟﹶﻬﻢ ﺇِﻟﱠﺎ ﺑِﺒﺮﻛﹶﺔِ ﻣﺘﺎﺑﻌﺘِﻬِﻢ ﻟِﺄﹶﻧﺒِﻴﺎِﺋﻬِﻢ ،ﻭﺳﻴﺮِﻫِﻢ ﻋﻠﹶﻰ ﻫﺪﻳِﻬِﻢ.
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺛﹶﺎﻟِﺜﹰﺎ :ﺃﹶﻥﱠ ﻛﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻫِﻲ ﺍﻟﹾﺒﺸﺮﻯ ﺍﻟﱠﺘِﻲ ﻋﺠﻠﹶﻬﺎ ﺍﻟﻠﱠﻪ ﻟﹶﻬﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ
ﺑِﺎﻟﹾﺒﺸﺮﻯ ﻛﹸﻞﱡ ﺃﹶﻣﺮٍ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻭِﻟﹶﺎﻳﺘِﻬِﻢ ﻭﺣﺴﻦِ ﻋﺎﻗِﺒﺘِﻬِﻢ ،ﻭﻣِﻦ ﺟﻤﻠﹶﺔِ ﺫﹶﻟِﻚ ﺍﻟﹾﻜﹶﺮﺍﻣﺎﺕ.
ﻫﺬﹶﺍ؛ ﻭﻟﹶﻢ ﺗﺰﻝِ ﺍﻟﹾﻜﹶﺮﺍﻣﺎﺕ ﻣﻮﺟﻮﺩﺓﹰ ﻟﹶﻢ ﺗﻨﻘﹶﻄِﻊ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﺍﻟﹾﻤﺸﺎﻫﺪﺓﹸ
ﺃﹶﻛﹾﺒﺮ ﺩﻟِﻴﻠﹰﺎ.
ﻭﺃﹶﻧﻜﹶﺮﺕِ ﺍﻟﹾﻔﹶﻠﹶﺎﺳِﻔﹶﺔﹸ ﻛﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ ﻛﹶﻤﺎ ﺃﹶﻧﻜﹶﺮﻭﺍ ﻣﻌﺠِﺰﺍﺕِ ﺍﻟﹾﺄﹶﻧﺒِﻴﺎﺀِ ،ﻭﺃﹶﻧﻜﹾﺮﺕِ ﺍﻟﹾﻜﹶﺮﺍﻣﺎﺕِ
ﺃﹶﻳﻀﺎ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ ،ﻭﺑﻌﺾ ﺍﻟﹾﺄﹶﺷﺎﻋِﺮﺓِ؛ ﺑِﺪﻋﻮﻯ ﺍﻟﹾﺘِﺒﺎﺳِﻬﺎ ﺑِﺎﻟﹾﻤﻌﺠِﺰﺓِ ،ﻭﻫِﻲ ﺩﻋﻮﻯ ﺑﺎﻃِﻠﹶﺔﹲ؛ ﻟِﺄﹶﻥﱠ
ﺍﻟﹾﻜﹶﺮﺍﻣﺔﹶ ﻛﹶﻤﺎ ﻗﹸﻠﹾﻨﺎ ﻟﹶﺎ ﺗﻘﹾﺘﺮِﻥﹸ ﺑِﺪﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﹶﺔِ.
ﻟﹶﻜِﻦ ﻳﺠِﺐ ﺍﻟﺘﻨﺒﻪ ﺇِﻟﹶﻰ ﺃﹶﻥﱠ ﻣﺎ ﻳﻘﹸﻮﻡ ﺑِﻪِ ﺍﻟﺪﺟﺎﺟِﻠﹶﺔﹸ ﻭﺍﻟﹾﻤﺸﻌﻮِﺫﹸﻭﻥﹶ ﻣِﻦ ﺃﹶﺻﺤﺎﺏِ ﺍﻟﻄﱡﺮﻕِ
ﺍﻟﹾﻤﺒﺘﺪﻋﺔِ ﺍﻟﱠﺬِﻳﻦ ﻳﺴﻤﻮﻥﹶ ﺃﹶﻧﻔﹸﺴﻬﻢ ﺑِﺎﻟﹾﻤﺘﺼﻮﻓﹶﺔِ ﻣِﻦ ﺃﹶﻋﻤﺎﻝٍ ﻭﻣﺨﺎﺭِﻳﻖ ﺷﻴﻄﹶﺎﻧِﻴﺔٍ؛ ﻛﹶﺪﺧﻮﻝِ ﺍﻟﻨﺎﺭِ،
ﻭﺿﺮﺏِ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﺑِﺎﻟﺴﻠﹶﺎﺡِ ،ﻭﺍﻟﹾﺈِﻣﺴﺎﻙِ ﺑِﺎﻟﺜﱠﻌﺎﺑِﲔِ ،ﻭﺍﻟﹾﺈِﺧﺒﺎﺭِ ﺑِﺎﻟﹾﻐﻴﺐِ ..ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ؛ ﻟﹶﻴﺲ ﻣِﻦ
ﺍﻟﹾﻜﹶﺮﺍﻣﺎﺕِ ﻓِﻲ ﺷﻲﺀٍ؛ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻜﹶﺮﺍﻣﺔﹶ ﺇِﻧﻤﺎ ﺗﻜﹸﻮﻥﹸ ﻟِﺄﹶﻭﻟِﻴﺎﺀِ ﺍﻟﻠﱠﻪِ ﺑِﺤﻖ ،ﻭﻫﺆﻟﹶﺎﺀِ ﺃﹶﻭﻟِﻴﺎﺀُ ﺍﻟﺸﻴﻄﹶﺎﻥِ.
ﻃﹶﺮِﻳﻘﹶﺔِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﺍﺗﺒﺎﻉ ﺁﺛﹶﺎﺭِ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎ ِﻃﻨﺎ ﻭﻇﹶﺎﻫِﺮﺍ
)ﻓﹶﺼﻞﹲ(
ﹸﺛﻢ ﻣِﻦ ﻃﹶﺮِﻳﻘﹶﺔِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺍﺗﺒﺎﻉ ﺁﺛﹶﺎﺭِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺑﺎ ِﻃﻨﺎ ﻭﻇﹶﺎﻫِﺮﺍ ،ﻭﺍﺗﺒﺎﻉ
ﺳﺒِﻴﻞِ ﺍﻟﺴﺎﺑِﻘِﲔ ﺍﻟﹾﺄﹶﻭﻟِﲔ ﻣِﻦ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻭﺍﻟﹾﺄﹶﻧﺼﺎﺭِ ،ﻭﺍﺗﺒﺎﻉ ﻭﺻِﻴﺔِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ:
} ﻋﻠﹶﻴﻜﹸﻢ ﺑِﺴﻨﺘِﻲ ﻭﺳﻨﺔِ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮﺍﺷِﺪِﻳﻦ ﺍﻟﹾﻤﻬﺪِﻳﲔ ﻣِﻦ ﺑﻌﺪِﻱ ،ﺗﻤﺴﻜﹸﻮﺍ ﺑِﻬﺎ ،ﻭﻋﻀﻮﺍ ﻋﻠﹶﻴﻬﺎ
ﺑِﺎﻟﻨﻮﺍﺟِﺬِ ،ﻭﺇِﻳﺎﻛﹸﻢ ﻭﻣﺤﺪﺛﹶﺎﺕِ ﺍﻟﹾﺄﹸﻣﻮﺭِ؛ ﻓﹶﺈِﻥﱠ ﻛﹸﻞﱠ ﺑِﺪﻋﺔٍ ﺿﻠﹶﺎﻟﹶﺔﹲ { ).(1
ﻭﻳﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻥﱠ ﺃﹶﺻﺪﻕ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ،ﻭﺧﻴﺮ ﺍﻟﹾﻬﺪﻱِ ﻫﺪﻱ ﻣﺤﻤﺪٍ rﻭﻳﺆﺛِﺮﻭﻥﹶ ﻛﹶﻠﹶﺎﻡ
ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﻏﹶﻴﺮِﻩِ ﻣِﻦ ﻛﹶﻠﹶﺎﻡِ ﺃﹶﺻﻨﺎﻑِ ﺍﻟﻨﺎﺱِ ،ﻭﻳﻘﹶﺪﻣﻮﻥﹶ ﻫﺪﻱ ﻣﺤﻤﺪٍ rﻋﻠﹶﻰ ﻫﺪﻱِ ﻛﹸﻞﱢ ﺃﹶﺣﺪٍ.
ﻭﻟِﻬﺬﹶﺍ ﺳﻤﻮﺍ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ ،ﻭﺳﻤﻮﺍ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺠﻤﺎﻋﺔِ؛ ﻟِﺄﹶﻥﱠ ﺍﻟﹾﺠﻤﺎﻋﺔﹶ ﻫِﻲ ﺍﻟِﺎﺟﺘِﻤﺎﻉ،
ﻭﺿِﺪﻫﺎ ﺍﻟﹾﻔﹸﺮﻗﹶﺔﹸ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﺠﻤﺎﻋﺔِ ﻗﹶﺪ ﺻﺎﺭ ﺍﺳﻤﺎ ﻟِﻨﻔﹾﺲِ ﺍﻟﹾﻘﹶﻮﻡِ ﺍﻟﹾﻤﺠﺘﻤِﻌِﲔ.
) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (4607ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ ).(95
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ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺍﻟﹾِﺈﺟﻤﺎﻉ ﻫﻮ ﺍﻟﹾﺄﹶﺻﻞﹸ ﺍﻟﺜﱠﺎﻟِﺚﹸ ﺍﻟﱠﺬِﻱ ﻳﻌﺘﻤﺪ ﻋﻠﹶﻴﻪِ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﺪﻳﻦِ.
ﻭﻫﻢ ﻳﺰِﻧﻮﻥﹶ ﺑِﻬﺬِﻩِ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﺟﻤِﻴﻊ ﻣﺎ ﻋﻠﹶﻴﻪِ ﺍﻟﻨﺎﺱ ﻣِﻦ ﺃﹶﻗﹾﻮﺍﻝٍ ﻭﺃﹶﻋﻤﺎﻝٍ ﺑﺎﻃِﻨﺔٍ ﺃﹶﻭ
ﻇﹶﺎﻫِﺮﺓٍ ﻣِﻤﺎ ﻟﹶﻪ ﺗﻌﻠﱡﻖ ﺑِﺎﻟﺪﻳﻦِ.
ﻭﺍﻟﹾِﺈﺟﻤﺎﻉ ﺍﻟﱠﺬِﻱ ﻳﻨﻀﺒِﻂﹸ ﻫﻮ ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﻒ ﺍﻟﺼﺎﻟِﺢ؛ ﺇِﺫﹾ ﺑﻌﺪﻫﻢ ﻛﹶﺜﹸﺮ ﺍﻟِﺎﺧﺘِﻠﹶﺎﻑ،
ﻭﺍﻧﺘﺸﺮ ﻓِﻲ ﺍﻟﹾﺄﹸﻣﺔِ.
ﻗﹶﻮﻟﹸﻪ) :ﹸﺛﻢ ﻣِﻦ ﻃﹶﺮِﻳﻘﹶﺔِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ (..ﺇﱁ؛ ﻫﺬﹶﺍ ﺑﻴﺎﻥﹸ ﺍﻟﹾﻤﻨﻬﺞِ ﻟِﺄﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ
ﺍﺳﺘِﻨﺒﺎﻁِ ﺍﻟﹾﺄﹶﺣﻜﹶﺎﻡِ ﺍﻟﺪﻳﻨِﻴﺔِ ﻛﹸﻠﱢﻬﺎ ،ﺃﹸﺻﻮﻟِﻬﺎ ﻭﻓﹸﺮﻭﻋِﻬﺎ ،ﺑﻌﺪ ﹶﻃﺮِﻳﻘﹶﺘِﻬِﻢ ﻓِﻲ ﻣﺴﺎﺋِﻞِ ﺍﻟﹾﺄﹸﺻﻮﻝِ ،ﻭﻫﺬﹶﺍ
ﺍﻟﹾﻤﻨﻬﺞ ﻳﻘﹸﻮﻡ ﻋﻠﹶﻰ ﺃﹸﺻﻮﻝٍ ﺛﹶﻠﹶﺎﺛﹶﺔٍ:
ﺍﻟﱠﺬِﻱ ﻫﻮ ﺧﻴﺮ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻭﺃﹶﺻﺪﻗﹸﻪ ،ﻓﹶﻬﻢ ﻟﹶﺎ ﻳﻘﹶﺪﻣﻮﻥﹶ ﻋﻠﹶﻰ ﻛﹶﻠﹶﺎﻡِ ﺍﻟﻠﱠﻪِ U ﺃﹶﻭﻟﹸﻬﺎ :ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪِ
ﻛﹶﻠﹶﺎﻡ ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﻨﺎﺱِ.
ﻭﺛﹶﺎﻧِﻴﻬﺎ :ﺳﻨﺔﹸ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ rﻭﻣﺎ ﺃﹸﺛِﺮ ﻋﻨﻪ ﻣِﻦ ﻫﺪﻱٍ ﻭﻃﹶﺮِﻳﻘﹶﺔٍ ،ﻟﹶﺎ ﻳﻘﹶﺪﻣﻮﻥﹶ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻫﺪﻱ
ﺃﹶﺣﺪٍ ﻣِﻦ ﺍﻟﻨﺎﺱِ.
ﻭﺛﹶﺎﻟِﺜﹸﻬﺎ :ﻣﺎ ﻭﻗﹶﻊ ﻋﻠﹶﻴﻪِ ﺇِﺟﻤﺎﻉ ﺍﻟﺼﺪﺭِ ﺍﻟﹾﺄﹶﻭﻝِ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﻗﹶﺒﻞﹶ ﺍﻟﺘﻔﹶﺮﻕِ ﻭﺍﻟِﺎﻧﺘِﺸﺎﺭِ ﻭﻇﹸﻬﻮﺭِ
ﺍﻟﹾﺒِﺪﻋﺔِ ﻭﺍﻟﹾﻤﻘﹶﺎﻟﹶﺎﺕِ ،ﻭﻣﺎ ﺟﺎﺀَﻫﻢ ﺑﻌﺪ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻗﹶﺎﻟﹶﻪ ﺍﻟﻨﺎﺱ ﻭ ﹶﺫﻫﺒﻮﺍ ﺇِﻟﹶﻴﻪِ ﻣِﻦ ﺍﻟﹾﻤﻘﹶﺎﻟﹶﺎﺕِ ﻭﺯﻧﻮﻫﺎ
ﺑِﻬﺬِﻩِ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺍﻟﹾﻜِﺘﺎﺏ ،ﻭﺍﻟﺴﻨﺔﹸ ،ﻭﺍﻟﹾِﺈﺟﻤﺎﻉ ،ﻓﹶﺈِﻥﹾ ﻭﺍﻓﹶﻘﹶﻬﺎ؛ ﻗﹶﺒِﻠﹸﻮﻩ ،ﻭﺇِﻥﹾ ﺧﺎﻟﹶﻔﹶﻬﺎ
ﺭﺩﻭﻩ؛ ﺃﹶﻳﺎ ﻛﹶﺎﻥﹶ ﻗﹶﺎِﺋﻠﹸﻪ.
ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﻨﻬﺞ ﺍﻟﹾﻮﺳﻂﹸ ،ﻭﺍﻟﺼﺮﺍﻁﹸ ﺍﻟﹾﻤﺴﺘﻘِﻴﻢ ،ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻀِﻞﱡ ﺳﺎﻟِﻜﹸﻪ ،ﻭﻟﹶﺎ ﻳﺸﻘﹶﻰ ﻣﻦِ
ﺍﺗﺒﻌﻪ ،ﻭﺳﻂﹲ ﺑﻴﻦ ﻣﻦ ﻳﺘﻠﹶﺎﻋﺐ ﺑِﺎﻟﻨﺼﻮﺹِ ،ﻓﹶﻴﺘﺄﹶﻭﻝﹸ ﺍﻟﹾﻜِﺘﺎﺏ ،ﻭﻳﻨﻜِﺮ ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚﹶ ﺍﻟﺼﺤِﻴﺤﺔﹶ ،ﻭﻟﹶﺎ
ﺸﻮﺍﺀَ ،ﻓﹶﻴﺘﻘﹶﺒﻞﹸ ﻛﹸﻞﱠ ﺭﺃﹾﻱٍ ،ﻭﻳﺄﹾﺧﺬﹸ ﺑِﻜﹸﻞﱢ ﻗﹶﻮﻝٍ،
ﻳﻌﺒﺄﹸ ﺑِِﺈﺟﻤﺎﻉِ ﺍﻟﺴﻠﹶﻒِ ،ﻭﺑﻴﻦ ﻣﻦ ﻳﺨﺒِﻂﹸ ﺧﺒﻂﹶ ﻋ
ﻟﹶﺎ ﻳﻔﹶﺮﻕ ﻓِﻲ ﺫﹶﻟِﻚ ﺑﻴﻦ ﻏﹶﺚﱟ ﻭﺳﻤِﲔٍ ،ﻭﺻﺤِﻴﺢٍ ﻭﺳﻘِﻴﻢٍ.
153
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺟِﻤﺎﻉ ﻣﻜﹶﺎﺭِﻡِ ﺍﻟﹾﹶﺄﺧﻠﹶﺎﻕِ ﺍﻟﱠﺘِﻲ ﻳﺘﺨﻠﱠﻖ ﺑِﻬﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ
ﻓﹶﺼﻞﹲ
ﹸﺛﻢ ﻫﻢ ﻣﻊ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﺻﻮﻝِ ﻳﺄﹾﻣﺮﻭﻥﹶ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ ،ﻭﻳﻨﻬﻮﻥﹶ ﻋﻦِ ﺍﻟﹾﻤﻨﻜﹶﺮِ ﻋﻠﹶﻰ ﻣﺎ ﺗﻮﺟِﺒﻪ
ﺍﻟﺸﺮِﻳﻌﺔﹸ.
ﻭﻳﺮﻭﻥﹶ ﺇِﻗﹶﺎﻣﺔﹶ ﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﺠِﻬﺎﺩِ ﻭﺍﻟﹾﺠﻤﻊِ ﻭﺍﻟﹾﺄﹶﻋﻴﺎﺩِ ﻣﻊ ﺍﻟﹾﺄﹸﻣﺮﺍﺀِ ﺃﹶﺑﺮﺍﺭﺍ ﻛﹶﺎﻧﻮﺍ ﺃﹶﻭ ﻓﹸﺠﺎﺭﺍ،
ﻭﻳﺤﺎﻓِﻈﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤﺎﻋﺎﺕِ.
ﻭﻳﺪِﻳﻨﻮﻥﹶ ﺑِﺎﻟﻨﺼِﻴﺤﺔِ ﻟِﻠﹾﺄﹸﻣﺔِ ،ﻭﻳﻌﺘﻘِﺪﻭﻥﹶ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ } rﺍﻟﹾﻤﺆﻣِﻦ ﻟِﻠﹾﻤﺆﻣِﻦِ ﻛﹶﺎﻟﹾﺒﻨﻴﺎﻥِ
ﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﻭﺷﺒﻚ ﺑﻴﻦ ﺃﹶﺻﺎﺑِﻌِﻪِ { ) ،(1ﻭﻗﹶﻮﻟِﻪِ } rﻣﺜﹶﻞﹸ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻓِﻲ
ﺍﻟﹾﻤﺮﺻﻮﺹِ؛ ﻳ
ﺗﻮﺍﺩﻫِﻢ ﻭﺗﺮﺍﺣﻤِﻬِﻢ ﻭﺗﻌﺎﻃﹸﻔِﻬِﻢ ﻛﹶﻤﺜﹶﻞِ ﺍﻟﹾﺠﺴﺪِ؛ ﺇِﺫﹶﺍ ﺍﺷﺘﻜﹶﻰ ﻣِﻨﻪ ﻋﻀﻮ؛ ﺗﺪﺍﻋﻰ ﻟﹶﻪ ﺳﺎﺋِﺮ ﺍﻟﹾﺠﺴﺪِ
ﺑِﺎﻟﹾﺤﻤﻰ ﻭﺍﻟﺴﻬﺮِ { ).(2
ﻭﻳﺄﹾﻣﺮﻭﻥﹶ ﺑِﺎﻟﺼﺒﺮِ ﻋِﻨﺪ ﺍﻟﹾﺒﻠﹶﺎﺀِ ،ﻭﺍﻟﺸﻜﹾﺮِ ﻋِﻨﺪ ﺍﻟﺮﺧﺎﺀِ ﻭﺍﻟﺮﺿﺎ ﺑِﻤﺮ ﺍﻟﹾﻘﹶﻀﺎﺀِ.
ﻭﻳﺪﻋﻮﻥﹶ ﺇِﻟﹶﻰ ﻣﻜﹶﺎﺭِﻡِ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ،ﻭﻣﺤﺎﺳِﻦِ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ،ﻭﻳﻌﺘﻘِﺪﻭﻥﹶ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻪِ } rﺃﹶﻛﹾﻤﻞﹸ
ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺇِﳝﺎﻧﺎ ﺃﹶﺣﺴﻨﻬﻢ ﺧﻠﹸﻘﹰﺎ { ).(3
ﻭﻳﻨﺪﺑﻮﻥﹶ ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﺗﺼِﻞﹶ ﻣﻦ ﻗﹶﻄﹶﻌﻚ ،ﻭﺗﻌﻄِﻲ ﻣﻦ ﺣﺮﻣﻚ ،ﻭﺗﻌﻔﹸﻮ ﻋﻤﻦ ﹶﻇﻠﹶﻤﻚ.
ﻭﻳﺄﹾﻣﺮﻭﻥﹶ ﺑِﺒِﺮ ﺍﻟﹾﻮﺍﻟِﺪﻳﻦِ ،ﻭﺻِﻠﹶﺔِ ﺍﻟﹾﺄﹶﺭﺣﺎﻡِ ،ﻭﺣﺴﻦِ ﺍﻟﹾﺠِﻮﺍﺭِ ،ﻭﺍﻟﹾﺈِﺣﺴﺎﻥِ ﺇِﻟﹶﻰ ﺍﻟﹾﻴﺘﺎﻣﻰ
ﻭﺍﻟﹾﻤﺴﺎﻛِﲔِ ﻭﺍﺑﻦِ ﺍﻟﺴﺒِﻴﻞِ ،ﻭﺍﻟﺮﻓﹾﻖِ ﺑِﺎﻟﹾﻤﻤﻠﹸﻮﻙِ.
ﻭﻳﻨﻬﻮﻥﹶ ﻋﻦِ ﺍﻟﹾﻔﹶﺨﺮِ ،ﻭﺍﻟﹾﺨﻴﻠﹶﺎﺀِ ،ﻭﺍﻟﹾﺒﻐﻲِ ،ﻭﺍﻟِﺎﺳﺘِﻄﹶﺎﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻠﹾﻖِ ﺑِﺤﻖ ﺃﹶﻭ ﺑِﻐﻴﺮِ ﺣﻖ.
) (1ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻐﺼﺐ ) ، (2314ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (2585ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ )(1928
،ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ ) ، (2560ﺃﲪﺪ ).(405/4
) (2ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ ) ، (5665ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ) ، (2586ﺃﲪﺪ ).(270/4
) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺮﺿﺎﻉ ) ، (1162ﺃﲪﺪ ) ، (250/2ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ ).(2792
154
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻳﺄﹾﻣﺮﻭﻥﹶ ﺑِﻤﻌﺎﻟِﻲ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ،ﻭﻳﻨﻬﻮﻥﹶ ﻋﻦ ﺳﻔﹾﺴﺎﻓِﻬﺎ.
ﻭﻛﹸﻞﱡ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻮﻧﻪ ﻭﻳﻔﹾﻌﻠﹸﻮﻧﻪ ﻣِﻦ ﻫﺬﹶﺍ ﻭﻏﹶﻴﺮِﻩِ؛ ﻓﹶِﺈﻧﻤﺎ ﻫﻢ ﻓِﻴﻪِ ﻣﺘﺒِﻌﻮﻥﹶ ﻟِﻠﹾﻜِﺘﺎﺏِ ﻭﺍﻟﺴﻨﺔِ،
ﻭ ﹶﻃﺮِﻳﻘﹶﺘﻬﻢ ﻫِﻲ ﺩِﻳﻦ ﺍﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺍﻟﱠﺬِﻱ ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻣﺤﻤﺪﺍ .r
ﻗﹶﻮﻟﹸﻪ) :ﺛﹸﻢ ﻫﻢ ﻣﻊ ﻫﺬِﻩِ ﺍﻟﹾﺄﹸﺻﻮﻝِ (..ﺇﱁ؛ ﺟﻤﻊ ﺍﻟﹾﻤﺆﻟﱢﻒ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻔﹶﺼﻞِ ﺟِﻤﺎﻉ
ﻣﻜﹶﺎﺭِﻡِ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ﺍﻟﱠﺘِﻲ ﻳﺘﺨﻠﱠﻖ ﺑِﻬﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ؛ ﻣِﻦ ﺍﻟﹾﺄﹶﻣﺮِ ﺑِﺎﻟﹾﻤﻌﺮﻭﻑِ؛ ﻭﻫﻮ ﻣﺎ
ﺸﺮﻉِ ﻭﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﺍﻟﻨﻬﻲِ ﻋﻦِ ﺍﻟﹾﻤﻨﻜﹶﺮِ؛ ﻭﻫﻮ ﻛﹸﻞﱡ ﻗﹶﺒِﻴﺢٍ ﻋﻘﹾﻠﹰﺎ ﻭﺷﺮﻋﺎ؛ ﻋﻠﹶﻰ
ﻋﺮِﻑ ﺣﺴﻨﻪ ﺑِﺎﻟ
ﺣﺴﺐِ ﻣﺎ ﺗﻮﺟِﺒﻪ ﺍﻟﺸﺮِﻳﻌﺔﹸ ﻣِﻦ ﺗِﻠﹾﻚ ﺍﻟﹾﻔﹶﺮِﻳﻀﺔِ؛ ﻛﹶﻤﺎ ﻳﻔﹾﻬﻢ ﻣِﻦ ﻗﹶﻮﻟِﻪِ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ } :ﻣﻦ
ﺭﺃﹶﻯ ﻣِﻨﻜﹸﻢ ﻣﻨﻜﹶﺮﺍ؛ ﻓﹶﻠﹾﻴ ﻐﻴﺮﻩ ﺑِﻴﺪِﻩِ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﺴﺘﻄِﻊ؛ ﻓﹶﺒِﻠِﺴﺎﻧِﻪِ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﺴﺘﻄِﻊ؛ ﻓﹶﺒِﻘﹶﻠﹾﺒِﻪِ،
ﻭﺫﹶﻟِﻚ ﺃﹶﺿﻌﻒ ﺍﻟﹾﺈِﳝﺎﻥِ { ).(1
ﻭﻣِﻦ ﺷﻬﻮﺩِ ﺍﻟﹾﺠﻤﻊِ ﻭﺍﻟﹾﺠﻤﺎﻋﺎﺕِ ﻭﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﺠِﻬﺎﺩِ ﻣﻊ ﺍﻟﹾﺄﹸﻣﺮﺍﺀِ ﺃﹶﻳﺎ ﻛﹶﺎﻧﻮﺍ؛ ﻟِﻘﹶﻮﻟِﻪِ ﻋﻠﹶﻴﻪِ
ﺍﻟﺴﻠﹶﺎﻡ } :ﺻﻠﱡﻮﺍ ﺧﻠﹾﻒ ﻛﹸﻞﱢ ﺑﺮ ﻭﻓﹶﺎﺟِﺮٍ {.
ﻭﻣِﻦ ﺍﻟﻨﺼﺢِ ﻟِﻜﹸﻞﱢ ﻣﺴﻠِﻢٍ؛ ﻟِﻘﹶﻮﻟِﻪِ ﻋﻠﹶﻴﻪِ ﺍﻟﺴﻠﹶﺎﻡ } :ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼِﻴﺤﺔﹸ { ).(2
ﻭﻣِﻦ ﻓﹶﻬﻢٍ ﺻﺤِﻴﺢٍ ﻟِﻤﺎ ﺗﻮﺟِﺒﻪ ﺍﻟﹾﺄﹸﺧﻮﺓﹸ ﺍﻟﹾﺈِﳝﺎﻧِﻴﺔﹸ ﻣِﻦ ﺗﻌﺎﻃﹸﻒٍ ﻭﺗﻮﺍﺩ ﻭﺗﻨﺎﺻﺮٍ؛ ﻛﹶﻤﺎ ﻓِﻲ ﻫﺬِﻩِ
ﺸﺒﻪ ﻓِﻴﻬﺎ ﺍﻟﺮﺳﻮﻝﹸ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺑِﺎﻟﹾﺒﻨﻴﺎﻥِ ﺍﻟﹾﻤﺮﺻﻮﺹِ ﺍﻟﹾﻤﺘﻤﺎﺳِﻚِ ﺍﻟﻠﱠﺒِﻨﺎﺕِ ،ﺃﹶﻭ
ﺍﻟﹾﺄﹶﺣﺎﺩِﻳﺚِ ﺍﻟﱠﺘِﻲ ﻳ
ﺑِﺎﻟﹾﺠﺴﺪِ ﺍﻟﹾﻤﺘﺮﺍﺑِﻂِ ﺍﻟﹾﺄﹶﻋﻀﺎﺀِ ﻣِﻦ ﺩﻋﻮﺓٍ ﺇِﻟﹶﻰ ﺍﻟﹾﺨﻴﺮِ ،ﻭﺇِﻟﹶﻰ ﻣﻜﹶﺎﺭِﻡِ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ،ﻓﹶﻬﻢ ﻳﺪﻋﻮﻥﹶ ﺇِﻟﹶﻰ
ﺍﻟﺼﺒﺮِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼﺎﺋِﺐِ ،ﻭﺍﻟﺸﻜﹾﺮِ ﻋﻠﹶﻰ ﺍﻟﻨﻌﻤﺎﺀِ ،ﻭﺍﻟﺮﺿﺎ ﺑِﻘﹶﻀﺎﺀِ ﺍﻟﻠﱠﻪِ ﻭﻗﹶﺪﺭِﻩِ ..ﺇِﻟﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ
ﻣِﻤﺎ ﺫﹶﻛﹶﺮﻩ.
ﻟﹶﻜِﻦ ﻟﹶﻤﺎ } ﺃﹶﺧﺒﺮ ﺍﻟﻨﺒِﻲ r ﺃﹶﻥﱠ ﺃﹸﻣﺘﻪ ﺳﺘﻔﹾﺘﺮِﻕ ﻋﻠﹶﻰ ﺛﹶﻠﹶﺎﺙٍ ﻭﺳﺒﻌِﲔ ﻓِﺮﻗﹶﺔﹰ؛ ﻛﹸﻠﱡﻬﺎ ﻓِﻲ ﺍﻟﻨﺎﺭِ؛
ﺇِﻟﱠﺎ ﻭﺍﺣِﺪﺓﹰ ،ﻭﻫِﻲ ﺍﻟﹾﺠﻤﺎﻋﺔﹸ { ) ،(1ﻭﻓِﻲ ﺣﺪِﻳﺚٍ ﻋﻨﻪ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ } :ﻫﻢ ﻣﻦ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﻣِﺜﹾﻞِ ﻣﺎ
) (1ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (49ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (2172ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (5009ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ
) ، (1140ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (1275ﺃﲪﺪ ).(10/3
) (2ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (55ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺒﻴﻌﺔ ) ، (4197ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ ) ، (4944ﺃﲪﺪ ).(102/4
155
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺃﹶﻧﺎ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻴﻮﻡ ﻭﺃﹶﺻﺤﺎﺑِﻲ { )(2؛ ﺻﺎﺭ ﺍﻟﹾﻤﺘﻤﺴﻜﹸﻮﻥﹶ ﺑِﺎﻟﹾﺈِﺳﻠﹶﺎﻡِ ﺍﻟﹾﻤﺤﺾِ ﺍﻟﹾﺨﺎﻟِﺺِ ﻋﻦِ ﺍﻟﺸﻮﺏِ
ﻫﻢ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ.
ﺸﻬﺪﺍﺀُ ،ﻭﺍﻟﺼﺎﻟِﺤﻮﻥﹶ ،ﻭﻣِﻨﻬﻢ ﺃﹶﻋﻠﹶﺎﻡ ﺍﻟﹾﻬﺪﻯ ،ﻭﻣﺼﺎﺑِﻴﺢ ﺍﻟﺪﺟﻰ،
ﻭﻓِﻴﻬِﻢ ﺍﻟﺼﺪﻳﻘﹸﻮﻥﹶ ،ﻭﺍﻟ
ﺃﹸﻭﻟﹸﻮ ﺍﻟﹾﻤﻨﺎﻗِﺐِ ﺍﻟﹾﻤﺄﹾﺛﹸﻮﺭﺓِ ،ﻭﺍﻟﹾﻔﹶﻀﺎﺋِﻞِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓِ ،ﻭﻓِﻴﻬِﻢ ﺍﻟﹾﺄﹶﺑﺪﺍﻝﹸ ،ﻭﻓِﻴﻬِﻢ ﺃﹶِﺋﻤﺔﹸ ﺍﻟﺪﻳﻦِ ،ﺍﻟﱠﺬِﻳﻦ
ﺃﹶﺟﻤﻊ ﺍﻟﹾﻤﺴﻠِﻤﻮﻥﹶ ﻋﻠﹶﻰ ﻫِﺪﺍﻳﺘِﻬِﻢ ﻭﺩِﺭﺍﻳﺘِﻬِﻢ ،ﻭﻫﻢ ﺍﻟﻄﱠﺎﺋِﻔﹶﺔﹸ ﺍﻟﹾﻤﻨﺼﻮﺭﺓﹸ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻝﹶ ﻓِﻴﻬِﻢ ﺍﻟﻨﺒِﻲr
} ﻟﹶﺎ ﺗﺰﺍﻝﹸ ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻣِﻦ ﺃﹸﻣﺘِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ﻣﻨﺼﻮﺭﺓﹰ ،ﻟﹶﺎ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺎﻟﹶﻔﹶﻬﻢ ،ﻭﻟﹶﺎ ﻣﻦ ﺧﺬﹶﻟﹶﻬﻢ؛
ﺣﺘﻰ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔﹸ { ).(3
ﻧﺴﺄﹶﻝﹸ ﺍﻟﻠﱠﻪ ﺃﹶﻥﹾ ﻳﺠﻌﻠﹶﻨﺎ ﻣِﻨﻬﻢ ﻭﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺰِﻳﻎﹶ ﻗﹸﻠﹸﻮﺑﻨﺎ ﺑﻌﺪ ﺇِﺫﹾ ﻫﺪﺍﻧﺎ ،ﻭﺃﹶﻥﹾ ﻳﻬﺐ ﻟﹶﻨﺎ ﻣِﻦ ﻟﹶﺪﻧﻪ
ﺭﺣﻤﺔﹰ ﺇِﻧﻪ ﻫﻮ ﺍﻟﹾﻮﻫﺎﺏ .ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ.
ﻭﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻣﺤﻤﺪٍ ﻭﺁﻟِﻪِ ﻭﺻﺤﺒِﻪِ ﻭﺳﻠﱠﻢ ﺗﺴﻠِﻴﻤﺎ ﻛﹶﺜِﲑﺍ.
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻪ) :ﻭﻓِﻴﻬِﻢ ﺍﻟﺼﺪﻳﻘﹸﻮﻥﹶ (..ﺇﱁ؛ ﻓﹶﺎﻟﺼﺪﻳﻖ ﺻِﻴﻐﺔﹸ ﻣﺒﺎﻟﹶﻐﺔٍ ﻣِﻦ ﺍﻟﺼﺪﻕِ ،ﻳﺮﺍﺩ ﺑِﻪِ
ﺍﻟﹾﻜﹶﺜِﲑ ﺍﻟﺘﺼﺪِﻳﻖِ ،ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ tﻫﻮ ﺍﻟﺼﺪﻳﻖ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻟِﻬﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ.
ﺸﻬﺪﺍﺀُ؛ ﻓﹶﻬﻮ ﺟﻤﻊ ﺷﻬِﻴﺪٍ ،ﻭﻫﻮ ﻣﻦ ﻗﹸﺘِﻞﹶ ﻓِﻲ ﺍﻟﹾﻤﻌﺮﻛﹶﺔِ.
ﻭﺃﹶﻣﺎ ﺍﻟ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﺑﺪﺍﻝﹸ؛ ﻓﹶﻬﻢ ﺟﻤﻊ ﺑﺪﻝٍ ،ﻭﻫﻢ ﺍﻟﱠﺬِﻳﻦ ﻳﺨﻠﹸﻒ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻓِﻲ ﺗﺠﺪِﻳﺪِ ﻫﺬﹶﺍ ﺍﻟﺪﻳﻦِ
ﻭﺍﻟﺪﻓﹶﺎﻉِ ﻋﻨﻪ؛ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ } :ﻳﺒﻌﺚﹸ ﺍﻟﻠﱠﻪ ﻟِﻬﺬِﻩِ ﺍﻟﹾﺄﹸﻣﺔِ ﻋﻠﹶﻰ ﺭﺃﹾﺱِ ﻛﹸﻞﱢ ﻣِﺎﺋﹶﺔِ ﺳﻨﺔٍ ﻣﻦ
ﻳﺠﺪﺩ ﻟﹶﻬﺎ ﺃﹶﻣﺮ ﺩِﻳﻨِﻬﺎ { ) .(4ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ.
ﻭﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻣﺤﻤﺪٍ ﻭﺁﻟِﻪِ ﻭﺻﺤﺒِﻪِ ﻭﺳﻠﱠﻢ ﺗﺴﻠِﻴﻤﺎ ﻛﹶﺜِﲑﺍ.
) (1ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (4597ﺃﲪﺪ ).(102/4
) (2ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ).(2641
) (3ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (2192ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ).(6
) (4ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻼﺣﻢ ).(4291
156
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ
ﺃﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﳜﺴﻒ ﺑﻜﻢ ﺍﻷﺭﺽ ﻓﺈﺫﺍ ﻫﻲ ﲤﻮﺭ 103 ،78 ............................
ﺇﺫ ﻗﺎﻝ ﺍﷲ ﻳﺎﻋﻴﺴﻰ ﺇﱐ ﻣﺘﻮﻓﻴﻚ ﻭﺭﺍﻓﻌﻚ ﺇﱄ ﻭﻣﻄﻬﺮﻙ ﻣﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ 78 .........................
ﺇﺫﺍ ﺟﺎﺀﻙ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﺍﷲ ﻳﻌﻠﻢ ﺇﻧﻚ ﻟﺮﺳﻮﻟﻪ 10 ........................
ﺃﺭﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﳍﺪﻯ 61 ..............................................................
ﺃﺭﺃﻳﺖ ﺇﻥ ﻛﺬﺏ ﻭﺗﻮﱃ 61 .................................................................
ﺃﺭﺃﻳﺖ ﺍﻟﺬﻱ ﻳﻨﻬﻰ 61 ......................................................................
ﺃﺳﺒﺎﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻓﺄﻃﻠﻊ ﺇﱃ ﺇﻟﻪ ﻣﻮﺳﻰ ﻭﺇﱐ ﻷﻇﻨﻪ ﻛﺎﺫﺑﺎ ﻭﻛﺬﻟﻚ ﺯﻳﻦ 78 .........................
ﺃﻓﺘﻄﻤﻌﻮﻥ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﻟﻜﻢ ﻭﻗﺪ ﻛﺎﻥ ﻓﺮﻳﻖ ﻣﻨﻬﻢ ﻳﺴﻤﻌﻮﻥ ﻛﻼﻡ ﺍﷲ ﰒ 87 ......................
ﺃﻓﺤﺴﺒﺘﻢ ﺃﳕﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻋﺒﺜﺎ ﻭﺃﻧﻜﻢ ﺇﻟﻴﻨﺎ ﻻ ﺗﺮﺟﻌﻮﻥ130 ......................................
ﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻟﺪﻟﻮﻙ ﺍﻟﺸﻤﺲ ﺇﱃ ﻏﺴﻖ ﺍﻟﻠﻴﻞ ﻭﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ﺇﻥ ﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ 89 .......................
ﺇﻻ ﺍﻟﺬﻳﻦ ﻋﺎﻫﺪﰎ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﰒ ﱂ ﻳﻨﻘﺼﻮﻛﻢ ﺷﻴﺌﺎ ﻭﱂ ﻳﻈﺎﻫﺮﻭﺍ ﻋﻠﻴﻜﻢ 46 ......................
ﺇﻻ ﺗﻨﺼﺮﻭﻩ ﻓﻘﺪ ﻧﺼﺮﻩ ﺍﷲ ﺇﺫ ﺃﺧﺮﺟﻪ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺛﺎﱐ ﺍﺛﻨﲔ ﺇﺫ ﳘﺎ 82 ،80 ......................
ﺇﻻ ﻋﺒﺎﺩﻙ ﻣﻨﻬﻢ ﺍﳌﺨﻠﺼﲔ 66 ................................................................
ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺭﺑﻚ ﻭﻟﺬﻟﻚ ﺧﻠﻘﻬﻢ ﻭﲤﺖ ﻛﻠﻤﺔ ﺭﺑﻚ ﻷﻣﻸﻥ ﺟﻬﻨﻢ ﻣﻦ ﺍﳉﻨﺔ 101 .................
ﺃﻻ ﻳﻌﻠﻢ ﻣﻦ ﺧﻠﻖ ﻭﻫﻮ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ 38 ......................................................
ﺃﱂ ﺗﺮ ﺃﻥ ﺍﷲ ﺳﺨﺮ ﻟﻜﻢ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﻔﻠﻚ ﲡﺮﻱ ﰲ ﺍﻟﺒﺤﺮ ﺑﺄﻣﺮﻩ117 ،116 ..................
ﺃﱂ ﺗﺮ ﺃﻥ ﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﳒﻮﻯ 82 ،80 ...................
ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺇﻥ ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ ﺇﻥ ﺫﻟﻚ 131 ......................
ﺃﱂ ﻳﻌﻠﻢ ﺑﺄﻥ ﺍﷲ ﻳﺮﻯ 61 ،59 ...............................................................
ﺇﱃ ﺭﺎ ﻧﺎﻇﺮﺓ 89 ..........................................................................
ﺃﻡ ﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﻳﺮﺳﻞ ﻋﻠﻴﻜﻢ ﺣﺎﺻﺒﺎ ﻓﺴﺘﻌﻠﻤﻮﻥ ﻛﻴﻒ ﻧﺬﻳﺮ 78 ........................
ﺃﻡ ﳒﻌﻞ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻛﺎﳌﻔﺴﺪﻳﻦ ﰲ ﺍﻷﺭﺽ ﺃﻡ ﳒﻌﻞ 131 ......................
ﺃﻡ ﳛﺴﺒﻮﻥ ﺃﻧﺎ ﻻ ﻧﺴﻤﻊ ﺳﺮﻫﻢ ﻭﳒﻮﺍﻫﻢ ﺑﻠﻰ ﻭﺭﺳﻠﻨﺎ ﻟﺪﻳﻬﻢ ﻳﻜﺘﺒﻮﻥ 59 ...........................
ﺃﻥ ﺍﻗﺬﻓﻴﻪ ﰲ ﺍﻟﺘﺎﺑﻮﺕ ﻓﺎﻗﺬﻓﻴﻪ ﰲ ﺍﻟﻴﻢ ﻓﻠﻴﻠﻘﻪ ﺍﻟﻴﻢ ﺑﺎﻟﺴﺎﺣﻞ ﻳﺄﺧﺬﻩ 58 ..............................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻤﻮﻥ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻳﺸﺘﺮﻭﻥ ﺑﻪ ﲦﻨﺎ ﻗﻠﻴﻼ 102 ............................
ﺇﻥ ﺍﷲ ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻳﱰﻝ ﺍﻟﻐﻴﺚ ﻭﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻷﺭﺣﺎﻡ ﻭﻣﺎ ﺗﺪﺭﻱ 37 ...........................
157
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﺸﺮﻙ 112 ،51 ..................
ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﳏﺴﻨﻮﻥ80 ..................................................
ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﺮﺯﺍﻕ ﺫﻭ ﺍﻟﻘﻮﺓ ﺍﳌﺘﲔ 39 ..........................................................
ﺇﻥ ﺍﷲ ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺆﺩﻭﺍ ﺍﻷﻣﺎﻧﺎﺕ ﺇﱃ ﺃﻫﻠﻬﺎ ﻭﺇﺫﺍ ﺣﻜﻤﺘﻢ ﺑﲔ ﺍﻟﻨﺎﺱ 41 ،40 ......................
ﺇﻥ ﺍﷲ ﳛﺐ ﺍﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺳﺒﻴﻠﻪ ﺻﻔﺎ ﻛﺄﻢ ﺑﻨﻴﺎﻥ ﻣﺮﺻﻮﺹ 44 ..............................
ﺇﻥ ﺍﷲ ﳝﺴﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻥ ﺗﺰﻭﻻ ﻭﻟﺌﻦ ﺯﺍﻟﺘﺎ ﺇﻥ ﺃﻣﺴﻜﻬﻤﺎ ﻣﻦ 116 .....................
ﺇﻥ ﺑﻄﺶ ﺭﺑﻚ ﻟﺸﺪﻳﺪ 62 ..................................................................
ﺇﻥ ﺗﺒﺪﻭﺍ ﺧﲑﺍ ﺃﻭ ﲣﻔﻮﻩ ﺃﻭ ﺗﻌﻔﻮﺍ ﻋﻦ ﺳﻮﺀ ﻓﺈﻥ ﺍﷲ ﻛﺎﻥ ﻋﻔﻮﺍ ﻗﺪﻳﺮﺍ 64 ...............................
ﺇﻥ ﺗﺘﻮﺑﺎ ﺇﱃ ﺍﷲ ﻓﻘﺪ ﺻﻐﺖ ﻗﻠﻮﺑﻜﻤﺎ ﻭﺇﻥ ﺗﻈﺎﻫﺮﺍ ﻋﻠﻴﻪ ﻓﺈﻥ ﺍﷲ ﻫﻮ 57 .............................
ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ 75 ......................
ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻘﺺ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻛﺜﺮ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ﳜﺘﻠﻔﻮﻥ 87 .......................
ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﻭﻳﺒﺸﺮ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎﺕ 8 .....................
ﺇﻧﺎ ﺳﺨﺮﻧﺎ ﺍﳉﺒﺎﻝ ﻣﻌﻪ ﻳﺴﺒﺤﻦ ﺑﺎﻟﻌﺸﻲ ﻭﺍﻹﺷﺮﺍﻕ 70 ...........................................
ﺇﻧﺎ ﻫﺪﻳﻨﺎﻩ ﺍﻟﺴﺒﻴﻞ ﺇﻣﺎ ﺷﺎﻛﺮﺍ ﻭﺇﻣﺎ ﻛﻔﻮﺭﺍ 8 .....................................................
ﺇﻧﻚ ﻻ ﺪﻱ ﻣﻦ ﺃﺣﺒﺒﺖ ﻭﻟﻜﻦ ﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺎﳌﻬﺘﺪﻳﻦ 9 .........................
ﺇﳕﺎ ﺃﻣﺮﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ 42 ..............................................
ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ 140 .........................
ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ 140 ..........................
ﺇﻧﻪ ﻟﻘﺮﺁﻥ ﻛﺮﱘ 89 ..........................................................................
ﺇﻧﻪ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ 60 ....................................................................
ﺇﻢ ﻳﻜﻴﺪﻭﻥ ﻛﻴﺪﺍ62 ......................................................................
ﺇﱐ ﺃﻧﺎ ﺭﺑﻚ ﻓﺎﺧﻠﻊ ﻧﻌﻠﻴﻚ ﺇﻧﻚ ﺑﺎﻟﻮﺍﺩﻱ ﺍﳌﻘﺪﺱ ﻃﻮﻯ 86 .......................................
ﺃﻭ ﺃﻣﺮ ﺑﺎﻟﺘﻘﻮﻯ 61 .........................................................................
ﺃﳛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺮﻙ ﺳﺪﻯ 130 .......................................................
ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ 4 ................................................................
ﺍﻗﺮﺃ ﻛﺘﺎﺑﻚ ﻛﻔﻰ ﺑﻨﻔﺴﻚ ﺍﻟﻴﻮﻡ ﻋﻠﻴﻚ ﺣﺴﻴﺒﺎ 122 ...........................................
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻭﻟﻪ ﺍﳊﻤﺪ ﰲ ﺍﻵﺧﺮﺓ 36 .......................
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ 88 ،26 ..............................................................
ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻜﻢ ﺍﻷﺭﺽ ﻓﺮﺍﺷﺎ ﻭﺍﻟﺴﻤﺎﺀ ﺑﻨﺎﺀ ﻭﺃﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻓﺄﺧﺮﺝ 69 ،67 ،22...........
158
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ 75 ........................
ﺍﻟﺬﻱ ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﱂ ﻳﺘﺨﺬ ﻭﻟﺪﺍ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ ﰲ 67 ......................
ﺍﻟﺬﻱ ﻳﺮﺍﻙ ﺣﲔ ﺗﻘﻮﻡ59 ....................................................................
ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﻟﻌﺮﺵ ﻭﻣﻦ ﺣﻮﻟﻪ ﻳﺴﺒﺤﻮﻥ ﲝﻤﺪ ﺭﻢ ﻭﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ48 ،47 .........
ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ 76 ،75 ،6 ......................................................
ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ 75 ..........................
ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﻭﻣﻦ ﺍﻷﺭﺽ ﻣﺜﻠﻬﻦ ﻳﺘﱰﻝ ﺍﻷﻣﺮ ﺑﻴﻨﻬﻦ ﻟﺘﻌﻠﻤﻮﺍ 36 .....................
ﺍﷲ ﺍﻟﺬﻱ ﺭﻓﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﻐﲑ ﻋﻤﺪ ﺗﺮﻭﺎ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺳﺨﺮ 75 .......................
ﺍﷲ ﺍﻟﺼﻤﺪ 29 ،27 ........................................................................
ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ ﻟﻪ ﻣﺎ ﰲ 128 ،116 ،33 ،32 ،31 ،30 .
ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻟﻴﺠﻤﻌﻨﻜﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻭﻣﻦ ﺃﺻﺪﻕ83 .......................
ﺍﻟﻨﺎﺭ ﻳﻌﺮﺿﻮﻥ ﻋﻠﻴﻬﺎ ﻏﺪﻭﺍ ﻭﻋﺸﻴﺎ ﻭﻳﻮﻡ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺃﺩﺧﻠﻮﺍ ﺁﻝ ﻓﺮﻋﻮﻥ 121 ......................
ﺑﺄﻳﺪﻱ ﺳﻔﺮﺓ 89 ...........................................................................
ﺑﺎﻟﺒﻴﻨﺎﺕ ﻭﺍﻟﺰﺑﺮ ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﺬﻛﺮ ﻟﺘﺒﲔ ﻟﻠﻨﺎﺱ ﻣﺎ ﻧﺰﻝ ﺇﻟﻴﻬﻢ ﻭﻟﻌﻠﻬﻢ 95 ..........................
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ 48 ،47 ...........................................................
ﺑﻞ ﺭﻓﻌﻪ ﺍﷲ ﺇﻟﻴﻪ ﻭﻛﺎﻥ ﺍﷲ ﻋﺰﻳﺰﺍ ﺣﻜﻴﻤﺎ 78 ....................................................
ﺑﻞ ﻫﻮ ﻗﺮﺁﻥ ﳎﻴﺪ 89 ....................................... ................................
ﺗﺒﺎﺭﻙ ﺍﺳﻢ ﺭﺑﻚ ﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ 66 .....................................................
ﺗﺒﺎﺭﻙ ﺍﻟﺬﻱ ﻧﺰﻝ ﺍﻟﻔﺮﻗﺎﻥ ﻋﻠﻰ ﻋﺒﺪﻩ ﻟﻴﻜﻮﻥ ﻟﻠﻌﺎﳌﲔ ﻧﺬﻳﺮﺍ 71 ،67 ................................
ﲡﺮﻱ ﺑﺄﻋﻴﻨﻨﺎ ﺟﺰﺍﺀ ﳌﻦ ﻛﺎﻥ ﻛﻔﺮ 58 ..........................................................
ﺗﺴﺒﺢ ﻟﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬﻦ ﻭﺇﻥ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﻳﺴﺒﺢ ﲝﻤﺪﻩ 70 ..................
ﺗﻠﻚ ﺍﻟﺮﺳﻞ ﻓﻀﻠﻨﺎ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﻨﻬﻢ ﻣﻦ ﻛﻠﻢ ﺍﷲ ﻭﺭﻓﻊ ﺑﻌﻀﻬﻢ ﺩﺭﺟﺎﺕ 83 ،43 ،41..........
ﰒ ﺃﻭﺭﺛﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺍﺻﻄﻔﻴﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻧﺎ ﻓﻤﻨﻬﻢ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻭﻣﻨﻬﻢ138 ........................
ﺧﺬ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﺻﺪﻗﺔ ﺗﻄﻬﺮﻫﻢ ﻭﺗﺰﻛﻴﻬﻢ ﺎ ﻭﺻﻞ ﻋﻠﻴﻬﻢ ﺇﻥ ﺻﻼﺗﻚ ﺳﻜﻦ 12 ...................
ﺫﻟﻚ ﺑﺄﻢ ﺍﺗﺒﻌﻮﺍ ﻣﺎ ﺃﺳﺨﻂ ﺍﷲ ﻭﻛﺮﻫﻮﺍ ﺭﺿﻮﺍﻧﻪ ﻓﺄﺣﺒﻂ ﺃﻋﻤﺎﳍﻢ 49 ..............................
ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻓﺎﻋﺒﺪﻩ ﻭﺍﺻﻄﱪ ﻟﻌﺒﺎﺩﺗﻪ ﻫﻞ ﺗﻌﻠﻢ ﻟﻪ 68 ،67 ،25 ،21 .......
ﺭﺑﻨﺎ ﻭﺍﺑﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮﻻ ﻣﻨﻬﻢ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻚ ﻭﻳﻌﻠﻤﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ 95 ...................
ﺭﺯﻗﺎ ﻟﻠﻌﺒﺎﺩ ﻭﺃﺣﻴﻴﻨﺎ ﺑﻪ ﺑﻠﺪﺓ ﻣﻴﺘﺎ ﻛﺬﻟﻚ ﺍﳋﺮﻭﺝ 39 ...........................................
159
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ 5 ....................................................................
ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ 24 ......................................................
ﺳﻴﻘﻮﻝ ﺍﳌﺨﻠﻔﻮﻥ ﺇﺫﺍ ﺍﻧﻄﻠﻘﺘﻢ ﺇﱃ ﻣﻐﺎﱎ ﻟﺘﺄﺧﺬﻭﻫﺎ ﺫﺭﻭﻧﺎ ﻧﺘﺒﻌﻜﻢ ﻳﺮﻳﺪﻭﻥ 87 ...................
ﺷﺮﻉ ﻟﻜﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﻭﺻﻰ ﺑﻪ ﻧﻮﺣﺎ ﻭﺍﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻭﻣﺎ ﻭﺻﻴﻨﺎ ﺑﻪ 17 ......................
ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻭﺑﻴﻨﺎﺕ ﻣﻦ ﺍﳍﺪﻯ ﻭﺍﻟﻔﺮﻗﺎﻥ 42 ...................
ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻓﺘﻌﺎﱃ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ 68 .................................................
ﻋﺒﺪﺍ ﺇﺫﺍ ﺻﻠﻰ 61 ..........................................................................
ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﻳﻨﻈﺮﻭﻥ 89 ...................................................................
ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ 124 ...............................................................
ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺟﻌﻞ ﻟﻜﻢ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﺃﺯﻭﺍﺟﺎ ﻭﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺃﺯﻭﺍﺟﺎ ،40 ،25 ،20 ،19 .
110
ﻓﺪﻻﳘﺎ ﺑﻐﺮﻭﺭ ﻓﻠﻤﺎ ﺫﺍﻗﺎ ﺍﻟﺸﺠﺮﺓ ﺑﺪﺕ ﳍﻤﺎ ﺳﻮﺁﻤﺎ ﻭﻃﻔﻘﺎ ﳜﺼﻔﺎﻥ 86 ،84 .....................
ﻓﺴﻮﻑ ﳛﺎﺳﺐ ﺣﺴﺎﺑﺎ ﻳﺴﲑﺍ 125 ،124 ....................................................
ﻓﺴﻮﻑ ﻳﺪﻋﻮ ﺛﺒﻮﺭﺍ 124 ...................................................................
ﻓﻜﺄﻳﻦ ﻣﻦ ﻗﺮﻳﺔ ﺃﻫﻠﻜﻨﺎﻫﺎ ﻭﻫﻲ ﻇﺎﳌﺔ ﻓﻬﻲ ﺧﺎﻭﻳﺔ ﻋﻠﻰ ﻋﺮﻭﺷﻬﺎ ﻭﺑﺌﺮ ﻣﻌﻄﻠﺔ18 .....................
ﻓﻼ ﺗﻀﺮﺑﻮﺍ ﷲ ﺍﻷﻣﺜﺎﻝ ﺇﻥ ﺍﷲ ﻳﻌﻠﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ 73 ،68 ....................................
ﻓﻠﻤﺎ ﺁﺳﻔﻮﻧﺎ ﺍﻧﺘﻘﻤﻨﺎ ﻣﻨﻬﻢ ﻓﺄﻏﺮﻗﻨﺎﻫﻢ ﺃﲨﻌﲔ 52 ،50 .........................................
ﻓﻠﻤﺎ ﻓﺼﻞ ﻃﺎﻟﻮﺕ ﺑﺎﳉﻨﻮﺩ ﻗﺎﻝ ﺇﻥ ﺍﷲ ﻣﺒﺘﻠﻴﻜﻢ ﺑﻨﻬﺮ ﻓﻤﻦ ﺷﺮﺏ ﻣﻨﻪ ﻓﻠﻴﺲ 81 .....................
ﻓﻤﺎ ﺗﻨﻔﻌﻬﻢ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ 129 ............................................................
ﻓﻤﺎ ﻟﻨﺎ ﻣﻦ ﺷﺎﻓﻌﲔ 129 ....................................................................
ﻓﻤﻦ ﺃﻇﻠﻢ ﳑﻦ ﺍﻓﺘﺮﻯ ﻋﻠﻰ ﺍﷲ ﻛﺬﺑﺎ ﺃﻭ ﻛﺬﺏ ﺑﺂﻳﺎﺗﻪ ﺃﻭﻟﺌﻚ ﻳﻨﺎﳍﻢ ﻧﺼﻴﺒﻬﻢ 124 ....................
ﻓﻤﻦ ﺛﻘﻠﺖ ﻣﻮﺍﺯﻳﻨﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ 122 ...............................................
ﻓﻤﻦ ﻳﺮﺩ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻪ ﻳﺸﺮﺡ ﺻﺪﺭﻩ ﻟﻺﺳﻼﻡ ﻭﻣﻦ ﻳﺮﺩ ﺃﻥ ﻳﻀﻠﻪ ﳚﻌﻞ 43 ،41 ،8 ................
ﰲ ﺻﺤﻒ ﻣﻜﺮﻣﺔ 89 ......................................................................
ﰲ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ 89 ........................................................................
ﰲ ﻟﻮﺡ ﳏﻔﻮﻅ 89 .........................................................................
ﻗﺎﻝ ﺁﻣﻨﺘﻢ ﻟﻪ ﻗﺒﻞ ﺃﻥ ﺁﺫﻥ ﻟﻜﻢ ﺇﻧﻪ ﻟﻜﺒﲑﻛﻢ ﺍﻟﺬﻱ ﻋﻠﻤﻜﻢ ﺍﻟﺴﺤﺮ ﻓﻸﻗﻄﻌﻦ 103 ،80 ..............
ﻗﺎﻝ ﺍﷲ ﻫﺬﺍ ﻳﻮﻡ ﻳﻨﻔﻊ ﺍﻟﺼﺎﺩﻗﲔ ﺻﺪﻗﻬﻢ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ 50 ،49 ................
ﻗﺎﻝ ﻓﺒﻌﺰﺗﻚ ﻷﻏﻮﻳﻨﻬﻢ ﺃﲨﻌﲔ 66 ،65 .......................................................
160
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻗﺎﻝ ﻻ ﲣﺎﻓﺎ ﺇﻧﲏ ﻣﻌﻜﻤﺎ ﺃﲰﻊ ﻭﺃﺭﻯ 82 ،80 ،61 ،59 .......................................
ﻗﺎﻝ ﻫﻞ ﺁﻣﻨﻜﻢ ﻋﻠﻴﻪ ﺇﻻ ﻛﻤﺎ ﺃﻣﻨﺘﻜﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ﻣﻦ ﻗﺒﻞ ﻓﺎﷲ ﺧﲑ ﺣﺎﻓﻈﺎ 49 ،47 ..............
ﻗﺎﻝ ﻭﻣﻦ ﻳﻘﻨﻂ ﻣﻦ ﺭﲪﺔ ﺭﺑﻪ ﺇﻻ ﺍﻟﻀﺎﻟﻮﻥ 100 ................................................
ﻗﺎﻝ ﻳﺎﺇﺑﻠﻴﺲ ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﺴﺠﺪ ﳌﺎ ﺧﻠﻘﺖ ﺑﻴﺪﻱ ﺃﺃﺳﺘﻜﱪﺕ ﺃﻡ ﻛﻨﺖ ﻣﻦ 56 .....................
ﻗﺎﻟﺖ ﺍﻷﻋﺮﺍﺏ ﺁﻣﻨﺎ ﻗﻞ ﱂ ﺗﺆﻣﻨﻮﺍ ﻭﻟﻜﻦ ﻗﻮﻟﻮﺍ ﺃﺳﻠﻤﻨﺎ ﻭﳌﺎ ﻳﺪﺧﻞ ﺍﻹﳝﺎﻥ 141 ......................
ﻗﺎﻟﻮﺍ ﺗﻘﺎﲰﻮﺍ ﺑﺎﷲ ﻟﻨﺒﻴﺘﻨﻪ ﻭﺃﻫﻠﻪ ﰒ ﻟﻨﻘﻮﻟﻦ ﻟﻮﻟﻴﻪ ﻣﺎ ﺷﻬﺪﻧﺎ ﻣﻬﻠﻚ 63 ...............................
ﻗﺎﻟﻮﺍ ﻳﺎﻭﻳﻠﻨﺎ ﻣﻦ ﺑﻌﺜﻨﺎ ﻣﻦ ﻣﺮﻗﺪﻧﺎ ﻫﺬﺍ ﻣﺎ ﻭﻋﺪ ﺍﻟﺮﲪﻦ ﻭﺻﺪﻕ ﺍﳌﺮﺳﻠﻮﻥ 123 ......................
ﻗﺪ ﲰﻊ ﺍﷲ ﻗﻮﻝ ﺍﻟﱵ ﲡﺎﺩﻟﻚ ﰲ ﺯﻭﺟﻬﺎ ﻭﺗﺸﺘﻜﻲ ﺇﱃ ﺍﷲ ﻭﺍﷲ ﻳﺴﻤﻊ 61 ،60 ،59................
ﻗﺪ ﻓﺮﺽ ﺍﷲ ﻟﻜﻢ ﲢﻠﺔ ﺃﳝﺎﻧﻜﻢ ﻭﺍﷲ ﻣﻮﻻﻛﻢ ﻭﻫﻮ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ 36 ..............................
ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ ﻭﺍﷲ 46 ،44 ......................
ﻗﻞ ﺇﳕﺎ ﺣﺮﻡ ﺭﰊ ﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ﻭﺍﻹﰒ ﻭﺍﻟﺒﻐﻲ ﺑﻐﲑ 75 ،74 ،73 ،68 ..........
ﻗﻞ ﻧﺰﻟﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻦ ﺭﺑﻚ ﺑﺎﳊﻖ ﻟﻴﺜﺒﺖ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻫﺪﻯ ﻭﺑﺸﺮﻯ ﻟﻠﻤﺴﻠﻤﲔ 89 ،87 ...........
ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ 29 ،28 ،27............................... ................................
ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻓﺒﻌﺚ ﺍﷲ ﺍﻟﻨﺒﻴﲔ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ﻭﺃﻧﺰﻝ ﻣﻌﻬﻢ 111 ......................
ﻛﱪ ﻣﻘﺘﺎ ﻋﻨﺪ ﺍﷲ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻣﺎ ﻻ ﺗﻔﻌﻠﻮﻥ 50 ..................................................
ﻛﺮﺍﻡ ﺑﺮﺭﺓ 89 .............................................................................
ﻛﻼ ﺇﺫﺍ ﺩﻛﺖ ﺍﻷﺭﺽ ﺩﻛﺎ ﺩﻛﺎ 52 ..........................................................
ﻛﻼ ﺇﻢ ﻋﻦ ﺭﻢ ﻳﻮﻣﺌﺬ ﶈﺠﻮﺑﻮﻥ 91 ........................................................
ﻛﻴﻒ ﻳﻜﻮﻥ ﻟﻠﻤﺸﺮﻛﲔ ﻋﻬﺪ ﻋﻨﺪ ﺍﷲ ﻭﻋﻨﺪ ﺭﺳﻮﻟﻪ ﺇﻻ ﺍﻟﺬﻳﻦ ﻋﺎﻫﺪﰎ ﻋﻨﺪ 46 ،43 ..............
ﻻ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ﻭﻫﻮ ﻳﺪﺭﻙ ﺍﻷﺑﺼﺎﺭ ﻭﻫﻮ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ 91 ،90 ..............................
ﻟﻘﺪ ﺭﺿﻲ ﺍﷲ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﺇﺫ ﻳﺒﺎﻳﻌﻮﻧﻚ ﲢﺖ ﺍﻟﺸﺠﺮﺓ ﻓﻌﻠﻢ ﻣﺎ ﰲ ﻗﻠﻮﻢ 144 .....................
ﻟﻘﺪ ﲰﻊ ﺍﷲ ﻗﻮﻝ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻓﻘﲑ ﻭﳓﻦ ﺃﻏﻨﻴﺎﺀ ﺳﻨﻜﺘﺐ ﻣﺎ 59 .............................
ﻟﻠﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ ﻭﻻ ﻳﺮﻫﻖ ﻭﺟﻮﻫﻬﻢ ﻗﺘﺮ ﻭﻻ ﺫﻟﺔ ﺃﻭﻟﺌﻚ89 ..........................
ﻟﻠﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﻣﺜﻞ ﺍﻟﺴﻮﺀ ﻭﷲ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ 26 ..........................
ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ 29 ،27 ....................................................................
ﳌﻦ ﺷﺎﺀ ﻣﻨﻜﻢ ﺃﻥ ﻳﺴﺘﻘﻴﻢ 135 ..............................................................
ﳍﻢ ﻣﺎ ﻳﺸﺎﺀﻭﻥ ﻓﻴﻬﺎ ﻭﻟﺪﻳﻨﺎ ﻣﺰﻳﺪ 89 ..........................................................
ﻟﻮ ﺃﻧﺰﻟﻨﺎ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺟﺒﻞ ﻟﺮﺃﻳﺘﻪ ﺧﺎﺷﻌﺎ ﻣﺘﺼﺪﻋﺎ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ 87 .............................
161
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺃﻧﻔﺴﻜﻢ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﻣﻦ ﻗﺒﻞ ﺃﻥ 132 ،17 ...............
ﻣﺎ ﺃﻓﺎﺀ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻓﻠﻠﻪ ﻭﻟﻠﺮﺳﻮﻝ ﻭﻟﺬﻱ ﺍﻟﻘﺮﰉ 95 ............................
ﻣﺎ ﺍﲣﺬ ﺍﷲ ﻣﻦ ﻭﻟﺪ ﻭﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺇﻟﻪ ﺇﺫﺍ ﻟﺬﻫﺐ ﻛﻞ ﺇﻟﻪ ﲟﺎ ﺧﻠﻖ 72 ،67 ،25..............
ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ 9 .........................................................................
ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺮﻢ ﺃﻋﻤﺎﳍﻢ ﻛﺮﻣﺎﺩ ﺍﺷﺘﺪﺕ ﺑﻪ ﺍﻟﺮﻳﺢ ﰲ ﻳﻮﻡ ﻋﺎﺻﻒ 125 .......................
ﻣﺮﻓﻮﻋﺔ ﻣﻄﻬﺮﺓ 89 .........................................................................
ﳑﺎ ﺧﻄﻴﺌﺎﻢ ﺃﻏﺮﻗﻮﺍ ﻓﺄﺩﺧﻠﻮﺍ ﻧﺎﺭﺍ ﻓﻠﻢ ﳚﺪﻭﺍ ﳍﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺼﺎﺭﺍ 121 .........................
ﻣﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻟﻌﺰﺓ ﻓﻠﻠﻪ ﺍﻟﻌﺰﺓ ﲨﻴﻌﺎ ﺇﻟﻴﻪ ﻳﺼﻌﺪ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻌﻤﻞ 79 ،78 ......................
ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﺗﺄﺗﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﻳﺄﰐ ﺭﺑﻚ ﺃﻭ ﻳﺄﰐ ﺑﻌﺾ ﺁﻳﺎﺕ 52 ..........................
ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺍﷲ ﰲ ﻇﻠﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ﻭﺍﳌﻼﺋﻜﺔ ﻭﻗﻀﻲ 120 ،53 ،52 ...............
ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ 33 .......................................
ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻳﻌﻠﻢ 115 ،81 ،80 ،76
ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻋﻠﻴﻜﻢ ﻭﻣﻼﺋﻜﺘﻪ ﻟﻴﺨﺮﺟﻜﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﻭﻛﺎﻥ 47 ،6..................
ﻭﺇﺫ ﺃﺧﺬﻧﺎ ﻣﻦ ﺍﻟﻨﺒﻴﲔ ﻣﻴﺜﺎﻗﻬﻢ ﻭﻣﻨﻚ ﻭﻣﻦ ﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ 16 ......................
ﻭﺇﺫ ﺻﺮﻓﻨﺎ ﺇﻟﻴﻚ ﻧﻔﺮﺍ ﻣﻦ ﺍﳉﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻤﺎ ﺣﻀﺮﻭﻩ ﻗﺎﻟﻮﺍ ﺃﻧﺼﺘﻮﺍ 71 .....................
ﻭﺇﺫ ﻗﺎﻝ ﺍﷲ ﻳﺎﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺃﺃﻧﺖ ﻗﻠﺖ ﻟﻠﻨﺎﺱ ﺍﲣﺬﻭﱐ ﻭﺃﻣﻲ ﺇﳍﲔ 85 ،83 ....................
ﻭﺇﺫ ﻧﺎﺩﻯ ﺭﺑﻚ ﻣﻮﺳﻰ ﺃﻥ ﺍﺋﺖ ﺍﻟﻘﻮﻡ ﺍﻟﻈﺎﳌﲔ 83 ...............................................
ﻭﺇﺫﺍ ﺑﺪﻟﻨﺎ ﺁﻳﺔ ﻣﻜﺎﻥ ﺁﻳﺔ ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﻳﱰﻝ ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﺃﻧﺖ ﻣﻔﺘﺮ 87 ..................................
ﻭﺇﺫﺍ ﺟﺎﺀﻙ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺂﻳﺎﺗﻨﺎ ﻓﻘﻞ ﺳﻼﻡ ﻋﻠﻴﻜﻢ ﻛﺘﺐ ﺭﺑﻜﻢ ﻋﻠﻰ ﻧﻔﺴﻪ 49 ،47 ............
ﻭﺇﺫﺍ ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ ﻋﲏ ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ 117 ..................
ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﺗﻨﺎﺯﻋﻮﺍ ﻓﺘﻔﺸﻠﻮﺍ ﻭﺗﺬﻫﺐ ﺭﳛﻜﻢ ﻭﺍﺻﱪﻭﺍ ﺇﻥ 81 .........................
ﻭﺃﻛﻴﺪ ﻛﻴﺪﺍ 62 ...........................................................................
ﻭﺃﻣﺎ ﲦﻮﺩ ﻓﻬﺪﻳﻨﺎﻫﻢ ﻓﺎﺳﺘﺤﺒﻮﺍ ﺍﻟﻌﻤﻰ ﻋﻠﻰ ﺍﳍﺪﻯ ﻓﺄﺧﺬﻢ ﺻﺎﻋﻘﺔ ﺍﻟﻌﺬﺍﺏ 8 ........................
ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ 124 ................................
ﻭﺇﻥ ﺃﺣﺪ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺍﺳﺘﺠﺎﺭﻙ ﻓﺄﺟﺮﻩ ﺣﱴ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﷲ ﰒ ﺃﺑﻠﻐﻪ 88 ،87 ................
ﻭﺇﻥ ﻃﺎﺋﻔﺘﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﻗﺘﺘﻠﻮﺍ ﻓﺄﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻓﺈﻥ ﺑﻐﺖ ﺇﺣﺪﺍﳘﺎ 139 ،43 ....................
ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ ﻣﺴﺘﻘﻴﻤﺎ ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ 127 ،26 ..............
ﻭﺇﻥ ﳝﺴﺴﻚ ﺍﷲ ﺑﻀﺮ ﻓﻼ ﻛﺎﺷﻒ ﻟﻪ ﺇﻻ ﻫﻮ ﻭﺇﻥ ﻳﺮﺩﻙ ﲞﲑ ﻓﻼ ﺭﺍﺩ ﻟﻔﻀﻠﻪ 47 .................
162
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﺃﻧﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﺗﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻜﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ﻭﺃﺣﺴﻨﻮﺍ ﺇﻥ 45 ،43 .........................
ﻭﺍﺗﻘﻮﺍ ﻳﻮﻣﺎ ﻻ ﲡﺰﻱ ﻧﻔﺲ ﻋﻦ ﻧﻔﺲ ﺷﻴﺌﺎ ﻭﻻ ﻳﻘﺒﻞ ﻣﻨﻬﺎ ﻋﺪﻝ ﻭﻻ ﺗﻨﻔﻌﻬﺎ 129 ....................
ﻭﺍﺗﻞ ﻣﺎ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻣﻦ ﻛﺘﺎﺏ ﺭﺑﻚ ﻻ ﻣﺒﺪﻝ ﻟﻜﻠﻤﺎﺗﻪ ﻭﻟﻦ ﲡﺪ ﻣﻦ ﺩﻭﻧﻪ 87 .........................
ﻭﺍﺫﻛﺮﻥ ﻣﺎ ﻳﺘﻠﻰ ﰲ ﺑﻴﻮﺗﻜﻦ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﻭﺍﳊﻜﻤﺔ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻟﻄﻴﻔﺎ 95 .......................
ﻭﺍﺻﱪ ﳊﻜﻢ ﺭﺑﻚ ﻓﺈﻧﻚ ﺑﺄﻋﻴﻨﻨﺎ ﻭﺳﺒﺢ ﲝﻤﺪ ﺭﺑﻚ ﺣﲔ ﺗﻘﻮﻡ 58 .................................
ﻭﺍﻛﺘﺐ ﻟﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﰲ ﺍﻵﺧﺮﺓ ﺇﻧﺎ ﻫﺪﻧﺎ ﺇﻟﻴﻚ ﻗﺎﻝ ﻋﺬﺍﰊ 49 ،47 ................
ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ 24 ..................................................................
ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﺳﻨﺪﺧﻠﻬﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ 83 ..................
ﻭﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﺑﻌﺪﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﻹﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻧﺎ 142 ......................
ﻭﺍﻟﻄﲑ ﳏﺸﻮﺭﺓ ﻛﻞ ﻟﻪ ﺃﻭﺍﺏ 70 .............................................................
ﻭﺍﷲ ﺧﻠﻘﻜﻢ ﻣﻦ ﺗﺮﺍﺏ ﰒ ﻣﻦ ﻧﻄﻔﺔ ﰒ ﺟﻌﻠﻜﻢ ﺃﺯﻭﺍﺟﺎ ﻭﻣﺎ ﲢﻤﻞ ﻣﻦ ﺃﻧﺜﻰ 36 ......................
ﻭﺍﷲ ﺧﻠﻘﻜﻢ ﻭﻣﺎ ﺗﻌﻤﻠﻮﻥ 134 ،111 .......................................................
ﻭﺍﻟﻨﺨﻞ ﺑﺎﺳﻘﺎﺕ ﳍﺎ ﻃﻠﻊ ﻧﻀﻴﺪ 39 ..........................................................
ﻭﺗﻘﻠﺒﻚ ﰲ ﺍﻟﺴﺎﺟﺪﻳﻦ 59 ...................................................................
ﻭﲤﺖ ﻛﻠﻤﺔ ﺭﺑﻚ ﺻﺪﻗﺎ ﻭﻋﺪﻻ ﻻ ﻣﺒﺪﻝ ﻟﻜﻠﻤﺎﺗﻪ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ85 ،83 ...................
ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﻭﺳﺒﺢ ﲝﻤﺪﻩ ﻭﻛﻔﻰ ﺑﻪ ﺑﺬﻧﻮﺏ ﻋﺒﺎﺩﻩ ﺧﺒﲑﺍ 35 ..................
ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﳌﻠﻚ ﺻﻔﺎ ﺻﻔﺎ 54 ،52 .......................................................
ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ 90 ،89 ................................................................
ﻭﲪﻠﻨﺎﻩ ﻋﻠﻰ ﺫﺍﺕ ﺃﻟﻮﺍﺡ ﻭﺩﺳﺮ 58 ...........................................................
ﻭﺭﺩ ﺍﷲ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻐﻴﻈﻬﻢ ﱂ ﻳﻨﺎﻟﻮﺍ ﺧﲑﺍ ﻭﻛﻔﻰ ﺍﷲ ﺍﳌﺆﻣﻨﲔ 65 ...............................
ﻭﺭﺳﻼ ﻗﺪ ﻗﺼﺼﻨﺎﻫﻢ ﻋﻠﻴﻚ ﻣﻦ ﻗﺒﻞ ﻭﺭﺳﻼ ﱂ ﻧﻘﺼﺼﻬﻢ ﻋﻠﻴﻚ ﻭﻛﻠﻢ ﺍﷲ ﻣﻮﺳﻰ85 ،83 ،16.....
ﻭﺭﻓﻌﻨﺎ ﻟﻚ ﺫﻛﺮﻙ 11 .......................................................................
ﻭﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ 24 ....................................................................
ﻭﻋﺪ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ ﺧﺎﻟﺪﻳﻦ 50 ..........................
ﻭﻋﻨﺪﻩ ﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﻫﻮ ﻭﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﻣﺎ 36 ............................
ﻭﰲ ﺍﻟﺴﻤﺎﺀ ﺭﺯﻗﻜﻢ ﻭﻣﺎ ﺗﻮﻋﺪﻭﻥ 39 ........................................................
ﻭﻗﺎﻝ ﺍﺭﻛﺒﻮﺍ ﻓﻴﻬﺎ ﺑﺴﻢ ﺍﷲ ﳎﺮﺍﻫﺎ ﻭﻣﺮﺳﺎﻫﺎ ﺇﻥ ﺭﰊ ﻟﻐﻔﻮﺭ ﺭﺣﻴﻢ 4 ..............................
ﻭﻗﺎﻝ ﻓﺮﻋﻮﻥ ﻳﺎﻫﺎﻣﺎﻥ ﺍﺑﻦ ﱄ ﺻﺮﺣﺎ ﻟﻌﻠﻲ ﺃﺑﻠﻎ ﺍﻷﺳﺒﺎﺏ 78 .......................................
ﻭﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻳﺪ ﺍﷲ ﻣﻐﻠﻮﻟﺔ ﻏﻠﺖ ﺃﻳﺪﻳﻬﻢ ﻭﻟﻌﻨﻮﺍ ﲟﺎ ﻗﺎﻟﻮﺍ ﺑﻞ ﻳﺪﺍﻩ 56 .............................
163
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻗﺪﻣﻨﺎ ﺇﱃ ﻣﺎ ﻋﻤﻠﻮﺍ ﻣﻦ ﻋﻤﻞ ﻓﺠﻌﻠﻨﺎﻩ ﻫﺒﺎﺀ ﻣﻨﺜﻮﺭﺍ 125 ........................................
ﻭﻗﻞ ﺍﻋﻤﻠﻮﺍ ﻓﺴﲑﻯ ﺍﷲ ﻋﻤﻠﻜﻢ ﻭﺭﺳﻮﻟﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺳﺘﺮﺩﻭﻥ ﺇﱃ ﻋﺎﱂ 60 .........................
ﻭﻗﻞ ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﱂ ﻳﺘﺨﺬ ﻭﻟﺪﺍ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ ﰲ ﺍﳌﻠﻚ ﻭﱂ 70 ،67 ........................
ﻭﻛﺬﻟﻚ ﺃﺧﺬ ﺭﺑﻚ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻘﺮﻯ ﻭﻫﻲ ﻇﺎﳌﺔ ﺇﻥ ﺃﺧﺬﻩ ﺃﻟﻴﻢ ﺷﺪﻳﺪ 62 .........................
ﻭﻛﺬﻟﻚ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺭﻭﺣ ﺎ ﻣﻦ ﺃﻣﺮﻧﺎ ﻣﺎ ﻛﻨﺖ ﺗﺪﺭﻱ ﻣﺎ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺍﻹﳝﺎﻥ 8 ................
ﻭﻛﺬﻟﻚ ﺟﻌﻠﻨﺎﻛﻢ ﺃﻣﺔ ﻭﺳﻄﺎ ﻟﺘﻜﻮﻧﻮﺍ ﺷﻬﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻜﻢ 109 ..............
ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﺃﻟﺰﻣﻨﺎﻩ ﻃﺎﺋﺮﻩ ﰲ ﻋﻨﻘﻪ ﻭﳔﺮﺝ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﺘﺎﺑﺎ ﻳﻠﻘﺎﻩ 124 ،122 ...............
ﻭﻛﻢ ﻣﻦ ﻣﻠﻚ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻻ ﺗﻐﲏ ﺷﻔﺎﻋﺘﻬﻢ ﺷﻴﺌﺎ ﺇﻻ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﻳﺄﺫﻥ 128 ....................
ﻭﻻ ﺗﺪﻉ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻛﻞ ﺷﻲﺀ ﻫﺎﻟﻚ ﺇﻻ ﻭﺟﻬﻪ ﻟﻪ 54 ..........................
ﻭﻻ ﺗﺴﺒﻮﺍ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻓﻴﺴﺒﻮﺍ ﺍﷲ ﻋﺪﻭﺍ ﺑﻐﲑ ﻋﻠﻢ ﻛﺬﻟﻚ 125 ......................
ﻭﻻ ﻳﺄﺗﻞ ﺃﻭﻟﻮ ﺍﻟﻔﻀﻞ ﻣﻨﻜﻢ ﻭﺍﻟﺴﻌﺔ ﺃﻥ ﻳﺆﺗﻮﺍ ﺃﻭﱄ ﺍﻟﻘﺮﰉ ﻭﺍﳌﺴﺎﻛﲔ 64 ...............................
ﻭﻟﻘﺪ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻭﻧﻌﻠﻢ ﻣﺎ ﺗﻮﺳﻮﺱ ﺑﻪ ﻧﻔﺴﻪ ﻭﳓﻦ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺣﺒﻞ 117 .................
ﻭﻟﻘﺪ ﻧﻌﻠﻢ ﺃﻢ ﻳﻘﻮﻟﻮﻥ ﺇﳕﺎ ﻳﻌﻠﻤﻪ ﺑﺸﺮ ﻟﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻠﺤﺪﻭﻥ ﺇﻟﻴﻪ ﺃﻋﺠﻤﻲ 87 .........................
ﻭﱂ ﺃﺩﺭ ﻣﺎ ﺣﺴﺎﺑﻴﻪ 124 ...................................................................
ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ 68 ،67 ،29 ،27 ،22 ..............................................
ﻭﳌﺎ ﺟﺎﺀ ﻣﻮﺳﻰ ﳌﻴﻘﺎﺗﻨﺎ ﻭﻛﻠﻤﻪ ﺭﺑﻪ ﻗﺎﻝ ﺭﺏ ﺃﺭﱐ ﺃﻧﻈﺮ ﺇﻟﻴﻚ ﻗﺎﻝ ﻟﻦ 91 ،90 ،86 ،83 ...........
ﻭﻟﻦ ﻳﺘﻤﻨﻮﻩ ﺃﺑﺪﺍ ﲟﺎ ﻗﺪﻣﺖ ﺃﻳﺪﻳﻬﻢ ﻭﺍﷲ ﻋﻠﻴﻢ ﺑﺎﻟﻈﺎﳌﲔ 92 .......................................
ﻭﻟﻮ ﺃﺭﺍﺩﻭﺍ ﺍﳋﺮﻭﺝ ﻷﻋﺪﻭﺍ ﻟﻪ ﻋﺪﺓ ﻭﻟﻜﻦ ﻛﺮﻩ ﺍﷲ ﺍﻧﺒﻌﺎﺛﻬﻢ ﻓﺜﺒﻄﻬﻢ 50 .........................
ﻭﻟﻮﻻ ﺇﺫ ﺩﺧﻠﺖ ﺟﻨﺘﻚ ﻗﻠﺖ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺇﻥ ﺗﺮﱐ ﺃﻧﺎ 43 ،41 ....................
ﻭﻟﻮﻻ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻚ ﻭﺭﲪﺘﻪ ﳍﻤﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﺃﻥ ﻳﻀﻠﻮﻙ ﻭﻣﺎ ﻳﻀﻠﻮﻥ 95 ......................
ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﺑﻠﺴﺎﻥ ﻗﻮﻣﻪ ﻟﻴﺒﲔ ﳍﻢ ﻓﻴﻀﻞ ﺍﷲ ﻣﻦ ﻳﺸﺎﺀ 65 ...........................
ﻭﻣﺎ ﺗﺸﺎﺀﻭﻥ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ 135 ................................................
ﻭﻣﺎ ﺗﻜﻮﻥ ﰲ ﺷﺄﻥ ﻭﻣﺎ ﺗﺘﻠﻮ ﻣﻨﻪ ﻣﻦ ﻗﺮﺁﻥ ﻭﻻ ﺗﻌﻤﻠﻮﻥ ﻣﻦ ﻋﻤﻞ ﺇﻻ ﻛﻨﺎ 105 ...................
ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ 11 .....................................................
ﻭﻣﺎ ﻛﺎﻥ ﳌﺆﻣﻦ ﺃﻥ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ ﺇﻻ ﺧﻄﺄ ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ ﻓﺘﺤﺮﻳﺮ 140 ........................
ﻭﻣﺎ ﻟﻜﻢ ﺃﻻ ﺗﻨﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﷲ ﻣﲑﺍﺙ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻻ 143 .........................
ﻭﻣﻜﺮﻭﺍ ﻣﻜﺮﺍ ﻭﻣﻜﺮﻧﺎ ﻣﻜﺮﺍ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ 63 ،62 ........................................
ﻭﻣﻜﺮﻭﺍ ﻭﻣﻜﺮ ﺍﷲ ﻭﺍﷲ ﺧﲑ ﺍﳌﺎﻛﺮﻳﻦ63 ،62 ................................................
ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺑﺄﻣﺮﻩ ﰒ ﺇﺫﺍ ﺩﻋﺎﻛﻢ ﺩﻋﻮﺓ ﻣﻦ ﺍﻷﺭﺽ 116 ....................
164
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻭﻣﻦ ﺍﻟﻠﻴﻞ ﻓﺘﻬﺠﺪ ﺑﻪ ﻧﺎﻓﻠﺔ ﻟﻚ ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﺎ ﳏﻤﻮﺩﺍ 129 ..........................
ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺘﺨﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺪﺍﺩﺍ ﳛﺒﻮﻢ ﻛﺤﺐ ﺍﷲ ﻭﺍﻟﺬﻳﻦ 69 ،67 .........................
ﻭﻣﻦ ﺧﻔﺖ ﻣﻮﺍﺯﻳﻨﻪ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺧﺴﺮﻭﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﺟﻬﻨﻢ ﺧﺎﻟﺪﻭﻥ 122 .....................
ﻭﻣﻦ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ ﻓﺠﺰﺍﺅﻩ ﺟﻬﻨﻢ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ ﻭﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻪ ﻭﻟﻌﻨﻪ 51 ،49 ................
ﻭﻧﺎﺩﻭﺍ ﻳﺎﻣﺎﻟﻚ ﻟﻴﻘﺾ ﻋﻠﻴﻨﺎ ﺭﺑﻚ ﻗﺎﻝ ﺇﻧﻜﻢ ﻣﺎﻛﺜﻮﻥ 92 .........................................
ﻭﻧﺎﺩﻳﻨﺎﻩ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻄﻮﺭ ﺍﻷﳝﻦ ﻭﻗﺮﺑﻨﺎﻩ ﳒﻴﺎ 86 ،83 ...........................................
ﻭﻧﻀﻊ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻘﺴﻂ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻼ ﺗﻈﻠﻢ ﻧﻔﺲ ﺷﻴﺌﺎ ﻭﺇﻥ ﻛﺎﻥ ﻣﺜﻘﺎﻝ 123 .....................
ﻭﻫﺬﺍ ﻛﺘﺎﺏ ﺃﻧﺰﻟﻨﺎﻩ ﻣﺒﺎﺭﻙ ﻣﺼﺪﻕ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻪ ﻭﻟﺘﻨﺬﺭ ﺃﻡ ﺍﻟﻘﺮﻯ ﻭﻣﻦ 87 ..................
ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻮﻓﺎﻛﻢ ﺑﺎﻟﻠﻴﻞ ﻭﻳﻌﻠﻢ ﻣﺎ ﺟﺮﺣﺘﻢ ﺑﺎﻟﻨﻬﺎﺭ ﰒ ﻳﺒﻌﺜﻜﻢ ﻓﻴﻪ 79 .............................
ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ﻋﻦ ﻋﺒﺎﺩﻩ ﻭﻳﻌﻔﻮ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻳﻌﻠﻢ ﻣﺎ ﺗﻔﻌﻠﻮﻥ 64 ...........................
ﻭﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﻮﺩﻭﺩ 47 ....................................................................
ﻭﻭﺿﻊ ﺍﻟﻜﺘﺎﺏ ﻓﺘﺮﻯ ﺍﺮﻣﲔ ﻣﺸﻔﻘﲔ ﳑﺎ ﻓﻴﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻳﺎﻭﻳﻠﺘﻨﺎ ﻣﺎﻝ 124 .......................
ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ 55 ،54 ................................................
ﻭﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﶈﻴﺾ ﻗﻞ ﻫﻮ ﺃﺫﻯ ﻓﺎﻋﺘﺰﻟﻮﺍ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﶈﻴﺾ ﻭﻻ ﺗﻘﺮﺑﻮﻫﻦ 46 ،43 ...............
ﻭﻳﺴﺒﺢ ﺍﻟﺮﻋﺪ ﲝﻤﺪﻩ ﻭﺍﳌﻼﺋﻜﺔ ﻣﻦ ﺧﻴﻔﺘﻪ ﻭﻳﺮﺳﻞ ﺍﻟﺼﻮﺍﻋﻖ ﻓﻴﺼﻴﺐ ﺎ 62 ......................
ﻭﻳﺼﻠﻰ ﺳﻌﲑﺍ 124 ........................................................................
ﻭﻳﻨﻘﻠﺐ ﺇﱃ ﺃﻫﻠﻪ ﻣﺴﺮﻭﺭﺍ 124 ..............................................................
ﻭﻳﻮﻡ ﺗﺸﻘﻖ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﻐﻤﺎﻡ ﻭﻧﺰﻝ ﺍﳌﻼﺋﻜﺔ ﺗﱰﻳﻼ 52 ...........................................
ﻭﻳﻮﻡ ﻳﻨﺎﺩﻳﻬﻢ ﻓﻴﻘﻮﻝ ﻣﺎﺫﺍ ﺃﺟﺒﺘﻢ ﺍﳌﺮﺳﻠﲔ 86 ،84 ..............................................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻭﻓﻮﺍ ﺑﺎﻟﻌﻘﻮﺩ ﺃﺣﻠﺖ ﻟﻜﻢ ﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ ﺇﻻ ﻣﺎ41 ...................................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻘﺘﻠﻰ ﺍﳊﺮ ﺑﺎﳊﺮ ﻭﺍﻟﻌﺒﺪ 139 ........................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﻭﺍ ﻋﺪﻭﻱ ﻭﻋﺪﻭﻛﻢ ﺃﻭﻟﻴﺎﺀ ﺗﻠﻘﻮﻥ ﺇﻟﻴﻬﻢ ﺑﺎﳌﻮﺩﺓ 141 .....................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﻳﺮﺗﺪ ﻣﻨﻜﻢ ﻋﻦ ﺩﻳﻨﻪ ﻓﺴﻮﻑ ﻳﺄﰐ ﺍﷲ ﺑﻘﻮﻡ ﳛﺒﻬﻢ 44 ........................
ﻳﺴﺒﺢ ﷲ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ﻭﻫﻮ ﻋﻠﻰ 70 ،67 ..................
ﻳﻌﻠﻢ ﻣﺎ ﻳﻠﺞ ﰲ ﺍﻷﺭﺽ ﻭﻣﺎ ﳜﺮﺝ ﻣﻨﻬﺎ ﻭﻣﺎ ﻳﱰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻣﺎ ﻳﻌﺮﺝ 81 ،36 ...................
ﻳﻘﻮﻟﻮﻥ ﻟﺌﻦ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺨﺮﺟﻦ ﺍﻷﻋﺰ ﻣﻨﻬﺎ ﺍﻷﺫﻝ ﻭﷲ ﺍﻟﻌﺰﺓ 65 ............................
165
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ
ﺃﺧﱪ ﺍﻟﻨﱯ ﺃﻥ ﺃﻣﺘﻪ ﺳﺘﻔﺘﺮﻕ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ؛ ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ؛ ﺇﻻ 155 .....................
ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﷲ ﻳﻌﻄﻲ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﳛﺐ ﻭﻫﻮ ﻣﻘﻴﻢ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ؛ ﻓﺎﻋﻠﻢ 63 ....................
ﺇﺫﺍ ﻗﺎﻡ ﺃﺣﺪﻛﻢ ﺇﱃ ﺍﻟﺼﻼﺓ؛ ﻓﻼ ﻳﺒﺼﻘﻦ ﻗﺒﻞ ﻭﺟﻬﻪ ،ﻭﻻ ﻋﻦ ﳝﻴﻨﻪ؛ ﻓﺈﻥ ﺍﷲ 105 ...................
ﺃﺫﻛﺮﻛﻢ ﺍﷲ ﰲ ﺃﻫﻞ ﺑﻴﱵ 146 ...............................................................
ﺃﺳﺄﻟﻚ ﺑﻜﻞ ﺍﺳﻢ ﻫﻮ ﻟﻚ؛ ﲰﻴﺖ ﺑﻪ ﻧﻔﺴﻚ ،ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﰲ 33ﻛﺘﺎﺑﻚ ،ﺃﻭ ﻋﻠﻤﺘﻪ 26 ...............
ﺃﻋﻮﺫ ﺑﻌﺰﺓ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻣﻦ ﺷﺮ ﻣﺎ ﺃﺟﺪ ﻭﺃﺣﺎﺫﺭ 66 ..............................................
ﺃﻋﻮﺫ ﺑﻨﻮﺭ ﻭﺟﻬﻚ ﺍﻟﺬﻱ ﺃﺷﺮﻗﺖ ﻟﻪ ﺍﻟﻈﻠﻤﺎﺕ 55 ..............................................
ﺃﻓﻀﻞ ﺍﻹﳝﺎﻥ ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻣﻌﻚ ﺣﻴﺜﻤﺎ ﻛﻨﺖ 105 ..........................................
ﺃﻗﺮﺃﱐ ﺭﺳﻮﻝ ﺍﷲ ﺇﱐ ﺃﻧﺎ ﺍﻟﺮﺯﺍﻕ ﺫﻭ ﺍﻟﻘﻮﺓ ﺍﳌﺘﲔ 39 ..............................................
ﺃﻛﻤﻞ ﺍﳌﺆﻣﻨﲔ ﺇﳝﺎﻧﺎ ﺃﺣﺴﻨﻬﻢ ﺧﻠﻘﺎ 154 ......................................................
ﺃﻻ ﺇﱐ ﺃﻭﺗﻴﺖ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺜﻠﻪ ﻣﻌﻪ 95 ...........................................................
ﺃﻻ ﺗﺄﻣﻨﻮﱐ ﻭﺃﻧﺎ ﺃﻣﲔ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ 103 ....................................................
ﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ؛ ﻓﺴﻴﻴﺴﺮ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ 136 ...................................
ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻓﻘﺪ ﻋﺼﻤﻮﺍ 10 .......................
ﺃﻣﺮﻧﺎ ﻧﺒﻴﻨﺎ ﺇﺫﺍ ﲰﻌﻨﺎ ﺍﻟﻨﺪﺍﺀ ﺃﻥ ﻧﻘﻮﻝ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺍﻟﻠﻬﻢ ﺭﺏ ﻫﺬﻩ 129 .........................
ﺇﻥ ﺍﻟﺬﻱ ﺗﺪﻋﻮﻧﻪ ﺃﻗﺮﺏ ﺇﱃ ﺃﺣﺪﻛﻢ ﻣﻦ ﻋﻨﻖ ﺭﺍﺣﻠﺘﻪ 117 .......................................
ﺇﻥ ﺍﷲ ﺇﺫﺍ ﺃﺣﺐ ﻋﺒﺪﺍ؛ ﻗﺎﻝ ﳉﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱐ ﺃﺣﺐ ﻓﻼﻧﺎ ﻓﺄﺣﺒﻪ45 ......................... ،
ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﺑﲏ ﺇﲰﺎﻋﻴﻞ ،ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﺑﲏ ﺇﲰﺎﻋﻴﻞ ﻛﻨﺎﻧﺔ ،ﻭﺍﺻﻄﻔﻰ ﻣﻦ 146 .................
ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ؛ ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ،ﻭﺇﺫﺍ ﺫﲝﺘﻢ 45 ..................
ﺃﻥ ﺍﷲ ﳌﺎ ﺧﻠﻖ ﺍﳋﻠﻖ ﻛﺘﺐ ﻛﺘﺎﺑﺎ ،ﻓﻬﻮ ﻋﻨﺪﻩ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺇﻥ ﺭﲪﱵ ﺳﺒﻘﺖ ﺃﻭ ﺗﺴﺒﻖ ﻏﻀﱯ 49 ......
ﺇﻥ ﺍﻟﻠﻬﺨﻠﻖ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﺑﻴﺪﻩ ﺧﻠﻖ ﺁﺩﻡ ﺑﻴﺪﻩ ،ﻭﻛﺘﺐ ﺍﻟﺘﻮﺭﺍﺓ ﺑﻴﺪﻩ ،ﻭﻏﺮﺱ 56 ......................
ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ،ﻭﻣﻼﺋﻜﺘﻪ ،ﻭﻛﺘﺒﻪ ،ﻭﺭﺳﻠﻪ ،ﻭﺗﺆﻣﻦ ﺑﺎﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﺑﺎﻟﻘﺪﺭ 15 ...............
ﺇﻥ ﻟﻜﻞ ﻧﱯ ﺣﻮﺿﺎ 126 ....................................................................
ﺃﻥ ﻟﻴﺲ ﰲ ﻧﺺ ﺍﻟﻮﺍﺳﻄﻴﺔ ﺫﻛﺮ ﻟﻔﻆ ﺃﻥ ﺃﻭﻝ ﺭﻭﺍﻳﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﱵ ﺫﻛﺮﻫﺎ 133 ................
ﺇﻥ ﳝﲔ ﺍﷲ ﻣﻸﻯ ﺳﺤﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻻ ﺗﻐﻴﻀﻬﺎ ﻧﻔﻘﺔ 57 ....................................
ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻓﺨﺮ ،ﻭﺃﻧﺎ ﺃﻭﻝ ﻣﻦ ﺗﻨﺸﻖ ﻋﻨﻪ ﺍﻷﺭﺽ ﻭﻻ 127 ...................
ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ ﻛﻤﺎ ﺗﺮﻭﻥ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ،ﻻ ﺗﻀﺎﻣﻮﻥ ﰲ ﺭﺅﻳﺘﻪ ،ﻓﺈﻥ107 ...................
166
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ﺍﻟﻠﻬﻢ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ،ﻭﺭﺏ ﺍﻷﺭﺽ34 ................. ،
ﺇﻢ ﱂ ﻳﻔﺎﺭﻗﻮﻧﺎ ﺟﺎﻫﻠﻴﺔ ﻭﻻ ﺇﺳﻼﻣﺎ146 ......................................................
ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻛﺘﺐ ،ﻗﺎﻝ ﻭﻣﺎ ﺃﻛﺘﺐ ؟ ﻗﺎﻝ ﺍﻛﺘﺐ ﻛﻞ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ 17 ..........
ﺃﻱ ﺁﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺃﻋﻈﻢ ؟ ﻗﺎﻝ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻓﺮﺩﺩﻫﺎ ﻣﺮﺍﺭﺍ ،ﰒ 30 ...........................
ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ؟ ﺑﺄﻧﻪ ﻛﺎﻥ ﰲ ﻋﻤﺎﺀ 77 ...........................
ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﺭﺑﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ؛ ﻓﺈﻧﻜﻢ ﻻ ﺗﺪﻋﻮﻥ ﺃﺻﻢ ﻭﻻ ﻏﺎﺋﺒﺎ ،ﺇﳕﺎ ﺗﺪﻋﻮﻥ 105 ................
ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺭﺑﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ 107 .........................................................
ﺍﻹﳝﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ؛ ﺃﻋﻼﻫﺎ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ 139 .......................
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻭﺳﻊ ﲰﻌﻪ ﺍﻷﺻﻮﺍﺕ؛ ﻟﻘﺪ ﺟﺎﺀﺕ ﺍﺎﺩﻟﺔ ﺗﺸﻜﻮ ﺇﱃ ﺭﺳﻮﻝ 60 .......................
ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ155 ........................................................................
ﺍﻟﻘﱪ ﺇﻣﺎ ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﳉﻨﺔ ،ﺃﻭ ﺣﻔﺮﺓ ﻣﻦ ﺣﻔﺮ ﺍﻟﻨﺎﺭ 121 ...................................
ﺍﻟﻠﻬﻢ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺽ ﻭﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ،ﺭﺑﻨﺎ ﻭﺭﺏ ﻛﻞ ﺷﻲﺀ105 ............ ،
ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ﺍﳌﺮﺻﻮﺹ؛ ﻳﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﻭﺷﺒﻚ ﺑﲔ ﺃﺻﺎﺑﻌﻪ154 .....................
ﺑﻴﻨﻤﺎ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻐﺘﺴﻞ ﻋﺮﻳﺎﻧﺎ ﺧﺮ ﻋﻠﻴﻪ ﺟﺮﺍﺩ ﻣﻦ ﺫﻫﺐ ،ﻓﺠﻌﻞ ﳛﺜﻲ 66 ..................
ﺣﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ﺃﻭ ﺍﻟﻨﺎﺭ ،ﻟﻮ ﻛﺸﻔﻪ ﻷﺣﺮﻗﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻪ ﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺑﺼﺮﻩ ﻣﻦ ﺧﻠﻘﻪ 55 .........
ﺭﺑﻨﺎ ﺍﷲ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ 103 ...............................................................
ﺭﺑﻨﺎ ﺍﷲ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﺗﻘﺪﺱ ﺍﲰﻚ ،ﺃﻣﺮﻙ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ،ﻛﻤﺎ ﺭﲪﺘﻚ102 ..............
ﺳﺒﺤﺎﻧﻚ ﻻ ﳓﺼﻲ ﺛﻨﺎﺀ ﻋﻠﻴﻚ ﺃﻧﺖ ﻛﻤﺎ ﺃﺛﻨﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻚ 26 ....................................
ﺳﺘﻔﺘﺮﻕ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ﻛﻠﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ ،ﻭﻫﻲ 14 ...................
ﺻﻠﻮﺍ ﺧﻠﻒ ﻛﻞ ﺑﺮ ﻭﻓﺎﺟﺮ 155 .............................................................
ﻋﺠﺐ ﺭﺑﻚ ﻣﻦ ﺷﺎﺏ ﻟﻴﺲ ﻟﻪ ﺻﺒﻮﺓ 100 ....................................................
ﻋﺠﺐ ﺭﺑﻨﺎ ﻣﻦ ﻗﻨﻮﻁ ﻋﺒﺎﺩﻩ ﻭﻗﺮﺏ ﺧﲑﻩ ،ﻳﻨﻈﺮ ﺇﻟﻴﻜﻢ ﺁﺯﻟﲔ ﻗﻨﻄﲔ ،ﻓﻴﻈﻞ ﻳﻀﺤﻚ 99 .............
ﻋﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻣﻦ ﺑﻌﺪﻱ ،ﲤﺴﻜﻮﺍ ﺎ ،ﻭﻋﻀﻮﺍ 152 ................
ﻓﻀﻞ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻛﻔﻀﻞ ﺍﻟﺜﺮﻳﺪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻄﻌﺎﻡ 147 ..................................
ﻓﻴﻌﺮﺝ ﺍﻟﺬﻳﻦ ﺑﺎﺗﻮﺍ ﻓﻴﻜﻢ ،ﻓﻴﺴﺄﳍﻢ ﺭﻢ ﻭﻫﻮ ﺃﻋﻠﻢ ﻛﻴﻒ ﺗﺮﻛﺘﻢ ﻋﺒﺎﺩﻱ ؟ ﻓﻴﻘﻮﻟﻮﻥ79 ...............
ﻗﺪﺭ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ132 ................. ،
ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻌﻤﻪ ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻻ ﻳﺆﻣﻨﻮﻥ ﺣﱴ ﳛﺒﻮﻛﻢ ﷲ ﻭﻟﻘﺮﺍﺑﱵ 147 ................
ﻛﻞ ﻛﻼﻡ ﻻ ﻳﺒﺪﺃ ﻓﻴﻪ ﲝﻤﺪ ﺍﷲ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻲ ﻓﻬﻮ ﺃﻗﻄﻊ ،ﺃﺑﺘﺮ ،ﳑﺤﻮﻕ ﺍﻟﱪﻛﺔ 6 .....................
ﻛﻤﺎ ﺗﺮﻭﻥ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ 107 .............................................................
167
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻻ ﺗﺰﺍﻝ ﺟﻬﻨﻢ ﻳﻠﻘﻰ ﻓﻴﻬﺎ ﻭﻫﻲ ﺗﻘﻮﻝ ﻫﻞ ﻣﻦ ﻣﺰﻳﺪ ؟ ﺣﱴ ﻳﻀﻊ ﺭﺏ ﺍﻟﻌﺰﺓ ﻓﻴﻬﺎ 101 ...............
ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻋﻠﻰ ﺍﳊﻖ ﻣﻨﺼﻮﺭﺓ ،ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ،ﻭﻻ ﻣﻦ 156 .................
ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻋﻠﻰ ﺍﳊﻖ ﻣﻨﺼﻮﺭﺓ ،ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ،ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ 14 ............
ﻻ ﺗﺴﺒﻮﺍ ﺃﺻﺤﺎﰊ ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺃﻥ ﺃﺣﺪﻛﻢ ﺃﻧﻔﻖ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ ﻣﺎ 142 ..................
ﻻ ﺗﻀﺎﻣﻮﻥ ﰲ ﺭﺅﻳﺘﻪ 107 ..................................................................
ﻻ ﺗﻄﺮﻭﱐ ﻛﻤﺎ ﺃﻃﺮﺕ ﺍﻟﻨﺼﺎﺭﻯ ﺍﺑﻦ ﻣﺮﱘ ،ﻭﺇﳕﺎ ﺃﻧﺎ ﻋﺒﺪ ،ﻓﻘﻮﻟﻮﺍ ﻋﺒﺪ ﺍﷲ 12 .......................
ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ،ﻭﻻ ﻳﺴﺮﻕ ﺍﻟﺴﺎﺭﻕ ﺣﲔ ﻳﺴﺮﻕ ﻭﻫﻮ ﻣﺆﻣﻦ140 .......... ،
ﷲ ﺃﺷﺪ ﻓﺮﺣﺎ 98 ...........................................................................
ﷲ ﺃﺷﺪ ﻓﺮﺣﺎ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﺍﳌﺆﻣﻦ ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺃﺣﺪﻛﻢ ﺑﺮﺍﺣﻠﺘﻪ 97 ..................................
ﷲ ﺃﺷﺪ ﻓﺮﺣﺎ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﺍﳌﺆﻣﻦ ﻣﻦ ﺭﺟﻞ ﺑﺄﺭﺽ ﻓﻼﺓ ﺩﻭﻳﺔ ﻣﻬﻠﻜﺔ ﻭﻣﻌﻪ ﺭﺍﺣﻠﺘﻪ 98 ................
ﻣﺎ ﺃﺭﺍﻙ ﺇﻻ ﻗﺪ ﺣﺮﻣﺖ ﻋﻠﻴﻪ 60 ..............................................................
ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻛﺎﻥ ،ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ 64 ،42 .................................................
ﻣﺎ ﻣﻦ ﻋﺒﺪ ﺇﻻ ﺳﻴﻜﻠﻤﻪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺗﺮﲨﺎﻥ 86 ...................................
ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺇﻻ ﺳﻴﻜﻠﻤﻪ ﺭﺑﻪ ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺗﺮﲨﺎﻥ 102 .................................
ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻛﻤﺜﻞ ﺍﳉﺴﺪ؛ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ 154 ..................
ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ ﲬﺲ ﻻ ﻳﻌﻠﻤﻬﻦ ﺇﻻ ﺍﷲ ،ﰒ ﺗﻼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺇﻥ ﺍﷲ ﻋﻨﺪﻩ 37 ............................
ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ؛ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ؛ ﻓﺒﻠﺴﺎﻧﻪ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ؛155 ..............
ﻣﻦ ﻧﻮﻗﺶ ﺍﳊﺴﺎﺏ ﻋﺬﺏ ،ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭﻟﻴﺲ 125 ...............
ﻣﻦ ﻳﻜﻔﺮ ﺑﺎﷲ ﻳﻠﻖ ﺍﻟﻐﲑ 101 ................................................................
ﻫﻢ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻭﺃﺻﺤﺎﰊ 155 .........................................
ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻥ ﳍﺎ ﻟﺴﺎﻧﺎ ﻭﺷﻔﺘﲔ ﺗﻘﺪﺱ ﺍﳌﻠﻚ ﻋﻨﺪ ﺳﺎﻕ ﺍﻟﻌﺮﺵ 30 ...........................
ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ؛ ﻻ ﻳﺆﻣﻨﻮﻥ ﺣﱴ ﳛﺒﻮﻛﻢ ﷲ ﻭﻟﻘﺮﺍﺑﱵ 146 .................................
ﻭﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺍﳌﺎﺀ 104 .....................................................................
ﻭﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺍﳌﺎﺀ ،ﻭﺍﷲ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ،ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ 103 .............................
ﻭﺍﳌﻼﺋﻜﺔ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺃﺣﺪﻛﻢ ﻣﺎ ﺩﺍﻡ ﰲ ﳎﻠﺴﻪ ﺍﻟﺬﻱ ﺻﻠﻰ ﻓﻴﻪ ،ﻳﻘﻮﻟﻮﻥ ﺍﻟﻠﻬﻢ 12 .................
ﻭﻋﺰﰐ ﻭﻛﱪﻳﺎﺋﻲ ﻭﻋﻈﻤﱵ؛ ﻷﺧﺮﺟﻦ ﻣﻨﻬﺎ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ 66 ..............................
ﻭﻗﻮﻟﻪ ﻟﻠﺠﺎﺭﻳﺔ ﺃﻳﻦ ﺍﷲ ؟ ،ﻗﺎﻟﺖ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻗﺎﻝ ﻣﻦ ﺃﻧﺎ ؟ ﻗﺎﻟﺖ ﺃﻧﺖ ﺭﺳﻮﻝ 103 ..................
ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﻳﺎ ﻋﻤﺮ ؟ ﻟﻌﻞ ﺍﷲ ﺍﻃﻠﻊ ﻋﻠﻰ ﺃﻫﻞ ﺑﺪﺭ ﻓﻘﺎﻝ ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺷﺌﺘﻢ 144 ....................
ﻭﻣﺮﺓ ﳎﻴﺒﺎ ﳌﻦ ﺳﺄﻟﻪ ﺑﻘﻮﻟﻪ ﺃﻳﻦ ﻛﺎﻥ ﺭﺑﻨﺎ ؟ 104 ................................................
168
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﺭﺑﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ؛ ﺇﻧﻜﻢ ﻻ ﺗﺪﻋﻮﻥ ﺃﺻﻢ ﻭﻻ ﻏﺎﺋﺒﺎ ،ﻭﻟﻜﻦ 60 .................
ﻳﺒﻌﺚ ﺍﷲ ﳍﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻣﺎﺋﺔ ﺳﻨﺔ ﻣﻦ ﳚﺪﺩ ﳍﺎ ﺃﻣﺮ ﺩﻳﻨﻬﺎ 156 .........................
ﻳﺘﻌﺎﻗﺒﻮﻥ ﻓﻴﻜﻢ ﻣﻼﺋﻜﺔ ﺑﺎﻟﻠﻴﻞ ﻭﻣﻼﺋﻜﺔ ﺑﺎﻟﻨﻬﺎﺭ ،ﻭﳚﺘﻤﻌﻮﻥ ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺻﻼﺓ ﺍﻟﻌﺼﺮ 108 ......
ﻳﻀﺤﻚ ﺍﷲ ﺇﱃ ﺭﺟﻠﲔ ﻳﻘﺘﻞ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ؛ ﻛﻼﳘﺎ ﻳﺪﺧﻞ ﺍﳉﻨﺔ 99 ............................
ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﻳﺎ ﺁﺩﻡ ﻓﻴﻘﻮﻝ ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ،ﻓﻴﻨﺎﺩﻱ ﺑﺼﻮﺕ ﺇﻥ ﺍﷲ ﻳﺄﻣﺮﻙ ﺃﻥ 102 .................
ﻳﱰﻝ ﺭﺑﻨﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻛﻞ ﻟﻴﻠﺔ ﺣﲔ ﻳﺒﻘﻰ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ ،ﻓﻴﻘﻮﻝ 96 ....................
169
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺍﻟﻔﻬﺮﺱ
ﺍﳌﻘﺪﻣﺔ 3 ...............................................................................
ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺒﺴﻤﻠﺔ 4 ...................................................................
ﺗﻔﺴﲑ ﺍﳊﻤﺪ ﻭﺍﳌﺪﺡ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ 6 .....................................................
ﻣﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻣﻜﻮﻧﺎﺎ ﻣﻦ ﺍﻟﺪﻳﻦ 10 ................................................
ﻣﻌﲎ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻵﺩﻣﻴﲔ 11 ........................................
ﺗﻌﺮﻳﻒ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻭﺃﺎ ﺑﺎﻗﻴﺔ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ 13 ............................................
ﺗﻔﺴﲑ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ 15 .............................................
ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﻌﻄﻴﻞ ﻣﻌﻨﺎﳘﺎ ﻭﺃﻧﻮﺍﻋﻬﻤﺎ 18 .................................................
ﺩﺳﺘﻮﺭ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﻓِﻲ ﺑﺎﺏِ ﺍﻟﺼﻔﹶﺎﺕِ 19 .........................................
ﺗﻔﺴﲑ ﺍﻹﳊﺎﺩ ﰲ ﺍﻟﺼﻔﺎﺕ ﻭﺃﻧﻮﺍﻋﻪ 20 ....................................................
ﻻ ﳚﻮﺯ ﻗﻴﺎﺱ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﲞﻠﻘﻪ 22 .......................................................
ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺗﻀﻤﻨﺖ ﺻﻔﺎﺕ ﺍﷲ ﻭﻫﻲ ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ 27 ............................
ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﺗﻔﺴﲑﻫﺎ ﻭﺇﺛﺒﺎﺎ ﻟﻠﺼﻔﺎﺕ 30 .................................................
ﺗﻔﺴﲑ ﻫﻮ ﺍﻟﹾﺄﹶﻭﻝﹸ ﻭﺍﻟﹾﺂﺧِﺮ ﻭﺍﻟﻈﱠﺎﻫِﺮ ﻭﺍﻟﹾﺒﺎﻃِﻦ33 ..............................................
ﺇِﺛﹾﺒﺎﺕ ﺍﺳﻤِﻪِ ﺍﻟﹾﺤﻲ35 ...................................................................
ﺍﻟﻌﻠﻢ ﺻﻔﺔ ﻗﺎﺋﻤﺔ ﷲ ﺑﺬﺍﺗﻪ 36 ............................................................
ﺇِﺛﹾﺒﺎﺕ ﺍﺳﻤِﻪِ ﺍﻟﺮﺯﺍﻕِ 39 .................................................................
ﺇﺛﺒﺎﺕ ﺻﻔﱵ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﷲ 40 .......................................................
ﺇِﺛﹾﺒﺎﺕِ ﺻِﻔﹶﺘﻲِ ﺍﻟﹾِﺈﺭﺍﺩﺓِ ﻭﺍﻟﹾﻤﺸِﻴﺌﹶﺔِ ﷲ 41 .....................................................
ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﳊﺐ ﷲ ﻭﺑﻴﺎﻥ ﻣﺎ ﳛﺐ ﻭﻣﻦ ﳛﺐ 43 .........................................
ﺇِﺛﹾﺒﺎﺕ ﺍﺳﻤﻴﻦِ ﻣِﻦ ﺍﻟﹾﺄﹶﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ ﻭﻫﻤﺎ ﺍﻟﹾﻐﻔﹸﻮﺭ ﻭﺍﻟﹾﻮﺩﻭﺩ47 ................................
ﺇِﺛﹾﺒﺎﺕ ﺑﻌﺾِ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ﻣِﻦ ﺍﻟﺮﺿﻰ ﻟِﻠﱠﻪِ ﻭﺍﻟﹾﻐﻀﺐِ ﻭﺍﻟﻠﱠﻌﻦِ ﻭﺍﻟﹾﻜﹸﺮﻩِ 49 ........................
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺘﻴﻦِ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻔِﻌﻞِ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻤﺎ ﺻِﻔﹶﺘﺎ ﺍﻟﹾﺈِﺗﻴﺎﻥِ ﻭﺍﻟﹾﻤﺠِﻲﺀِ 52 ...................
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻮﺟﻪِ ﻟِﻠﱠﻪِ Uﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻜﺮﻳﻦ 54 ..........................................
ﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﻴﺪﻳﻦِ ﺻِﻔﹶﺔﹰ ﺣﻘِﻴﻘِﻴﺔﹰ ﻟﹶﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻜﺮﻳﻦ 56 ................................
ﺇﺛﺒﺎﺕ ﺍﻟﻌﲔ ﻟﻠﱠﻪ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻜﺮﻳﻦ 58 ...................................................
ﺁﻳﺎﺕ ﻹﺛﺒﺎﺕ ﺻِﻔﹶﺎﺕِ ﺍﻟﺴﻤﻊِ ﻭﺍﻟﹾﺒﺼﺮِ ﻭﺍﻟﺮﺅﻳﺔِ 59 ...........................................
ﻣﻌﲎ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺻﻔﺖ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳌﻜﺮ ﻭﺍﻟﻜﻴﺪ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﳋﺪﺍﻉ 62 .....................
170
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻌﻔﹾﻮِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ﻭﺍﻟﹾﻤ ﻐﻔِﺮﺓِ ﻭﺍﻟﺮﺣﻤﺔِ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﺘﺒﺎﺭﻙِ ﻭﺍﻟﹾﺠﻠﹶﺎﻝِ ﻭﺍﻟﹾﺈِﻛﹾﺮﺍﻡِ 64 ..........
ﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﺴﻠﹸﻮﺏِ ﻛﻨﻔﹾﻲ ﺍﻟﺴﻤِﻲ ﻭﺍﻟﹾﻜﹸﻒﺀِ ﻭﺑﻌﺾ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﺈِﺛﹾﺒﺎﺕِ ﻛﺎﻟﹾﻤﻠﹾﻚِ ﻭﺍﻟﹾﺤﻤﺪِ 67 .
ﺳﺒﻌﺔ ﺁﻳﺎﺕ ﰲ ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ 75 ......................................
ﺁﻳﺎﺕ ﻹﺛﺒﺎﺕ ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻋﻠﻰ ﺧﻠﻘﻪ78 ...................................................
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻤﻌِﻴﺔِ ﻟﹶﻠﻪ 80 ............................................................ U
ﺇِﺛﹾﺒﺎﺕ ﺻِﻔﹶﺔِ ﺍﻟﹾﻜﹶﻠﹶﺎﻡِ ﻟِﻠﱠﻪِ Uﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﲔ 83 .........................................
ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻤﺘﻠﹸﻮ ﺍﻟﹾﻤﺴﻤﻮﻉ ﺍﻟﹾﻤﻜﹾﺘﻮﺏ ﺑﻴﻦ ﺩﻓﱠﺘﻲِ ﺍﻟﹾﻤﺼﺤﻒِ ﻫﻮ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ 87 .........
ﺭﺅﻳﺔﹶ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻟِﻠﱠﻪِ Uﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻨﻔﺎﺓ 89 ......................................
ﺍﻟﺴﻨﺔ ﺗﺆﻳﺪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺼﻔﺎﺕ 94 ........................................................
ﺃﺣﺎﺩﻳﺚ ﻧﺰﻭﻟﻪ ﺗﻌﺎﱃ 96 .................................................................
ﻓﺮﺣﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﻭﺿﺤﻜﻪ 97 ....................................................
ﻋﺠﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ 99 ..................................................................
ﺇِﺛﹾﺒﺎﺕ ﺍﻟﺮﺟﻞِ ﻭﺍﻟﹾﻘﹶﺪﻡِ ﻟِﻠﱠﻪِ 101 ........................................................ U
ﺇِﺛﹾﺒﺎﺕ ﺍﻟﹾﻘﹶﻮﻝِ ﻭﺍﻟﻨﺪﺍﺀِ ﻭﺍﻟﺘﻜﹾﻠِﻴﻢِ ﻟِﻠﱠﻪِ 102 ................................................ U
ﺃﺣﺎﺩﻳﺚ ﰲ ﻋﻠﹸﻮﻩِ ﺗﻌﺎﻟﹶﻰ ﻭﻓﹶﻮﻗِﻴﺘِﻪِ 102 .....................................................
ﺃﹶﻓﹾﻀﻞﹶ ﺍﻟﹾﺈِﳝﺎﻥِ ﻫﻮ ﻣﻘﹶﺎﻡ ﺍﻟﹾِﺈﺣﺴﺎﻥِ ﻭﺍﻟﹾﻤﺮﺍﻗﹶﺒﺔِ 105 ............................................
ﺣﺪﻳﺚ ﰲ ﺭﺅﻳﺔِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻟِﻠﱠﻪِ Uﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻭﺗﻤﺘﻌِﻬِﻢ ﺑِﺎﻟﻨ ﹶﻈﺮِ ﺇِﻟﹶﻰ ﻭﺟﻬِﻪِ ﺍﻟﹾﻜﹶﺮِﱘِ 107 ............
ﻣﻌﺘﻘﹶﺪ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻭﺍﻟﹾﺠﻤﺎﻋﺔِ ﺍﻹﳝﺎﻥ ﺑِﻤﺎ ﻭﺭﺩﺕ ﺑِﻪِ ﺍﻟﺴﻨﺔﹸ ﺍﻟﺼﺤِﻴﺤﺔﹸ ﻣِﻦ ﺻِﻔﹶﺎﺕٍ ﻛﻤﺎ ﻫﻲ 108 ...
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﰲ ﺑﺎﺏ ﺻﻔﺎﺕ ﺍﷲ 110 ....................................
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻓِﻲ ﺑﺎﺏِ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﻠﱠﻪِ 111 .....................................
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻓِﻲ ﺑﺎﺏِ ﻭﻋِﻴﺪِ ﺍﻟﻠﱠﻪِ 112 .....................................
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻓِﻲ ﺑﺎﺏِ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﹾﺈِﳝﺎﻥِ ﻭﺍﻟﺪﻳﻦِ 113 ...........................
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻓِﻲ ﺃﹶﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ 114 ............................. r
ﺍﻟﻨﻜِﲑ ﻋﻠﹶﻰ ﻣﻦ ﺃﹶﻧﻜﹶﺮ ﻋﻠﹸﻮ ﺍﻟﻠﱠﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺍﺳﺘِﻮﺍﺋِﻪِ ﻋﻠﹶﻰ ﻋﺮﺷِﻪِ 115 ..............................
ﺍﻟﹾﺈِﳝﺎﻥﹸ ﺑِﻤﺎ ﻭﺻﻒ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻧﻔﹾﺴﻪ ﺃﹶﻧﻪ ﻗﹶﺮِﻳﺐ ﻣﺠِﻴﺐ117 ......................................
ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﺩﺍﺧِﻞ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ 118 .....................................
ﺍﻟﹾﺈِﳝﺎﻥﹶ ﺑِﺄﹶﻥﱠ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻳﺮﻭﻧﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺩﺍﺧِﻞ ﻓِﻲ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ 119 ............................
ﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﲟﺎ ﺃﹶﺧﺒﺮ ﺑِﻪِ ﺍﻟﻨﺒِﻲ r ﳑﺎ ﻳﻜﹸﻮﻥﹸ ﺑﻌﺪ ﺍﻟﹾﻤﻮﺕِ 120 ..............................
ﺍﻟﹾﻘِﻴﺎﻣﺔﹶ ﺍﻟﹾﻜﹸﺒﺮﻯ 122 ...................................................................
171
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ
ﻛﻴﻔﻴﺔ ﺍﳊﺴﺎﺏ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ 125 ..............................................
ﺫِﻛﹾﺮِ ﺍﻟﹾﺤﻮﺽِ 126 .....................................................................
ﺫﻛﺮ ﺍﻟﺼﺮﺍﻁﹸ 126 .....................................................................
ﺃﻭﻝ ﻣﻦ ﻳﺴﺘﻔﺘﺢ ﺑﺎﺏ ﺍﳉﻨﺔ ﻭﺃﻭﻝ ﻣﻦ ﻳﺪﺧﻠﻬﺎ 127 .........................................
ﻟﻠﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺛﻼﺙ ﺷﻔﺎﻋﺎﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ 128 ......................................
ﺃﹶﺻﻞﹶ ﺍﻟﹾﺠﺰﺍﺀِ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﻤﺎﻝِ ﺧﻴﺮِﻫﺎ ﻭﺷﺮﻫﺎ ﺛﹶﺎﺑِﺖ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ﻛﹶﻤﺎ ﻫﻮ ﺛﹶﺎﺑِﺖ ﺑِﺎﻟﺴﻤﻊِ 130 ............
ﺩﺭﺟﺎﺕ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ 131 .....................................................
ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺪ ﻣﻊ ﺍﻟﻘﺪﺭ 135 ..............................................................
ﻣﻦ ﺿﻞ ﰲ ﺍﻟﻘﺪﺭ 137 ................................. ................................
ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ 138 ....................................................
ﻋﺪﻡ ﺗﻜﻔﲑ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﲟﻄﻠﻖ ﺍﳌﻌﺎﺻﻲ 139 ................................................
ﻋﺪﻡ ﺳﻠﺐ ﺍﻟﹾﻔﹶﺎﺳِﻖ ﺍﻟﹾﻤِﻠﱢﻲ ﺍﺳﻢ ﺍﻟﹾﺈِﳝﺎﻥِ ﺑِﺎﻟﹾﻜﹸﻠﱢﻴﺔِ ﻭﻟﹶﺎ ﻳﺨﻠﱢﺪ ﻓِﻲ ﺍﻟﻨﺎﺭِ 140 ........................
ﺳﻠﹶﺎﻣﺔﹸ ﺍﻟﺴﻨﺔ ﻭﻗﻠﻮﺏ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻟﻠﺼﺤﺎﺑﺔ ﲨﻴﻌﺎ 142 .......................................
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻘﹶﺪﻣﻮﻥﹶ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻧﺼﺎﺭِ 143 ..........................................
ﺃﻓﻀﻞ ﺍﻷﻣﺔ ﺑﻌﺪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ 145 ................................................
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﳛﺒﻮﻥ ﺁﻝ ﺍﻟﺒﻴﺖ ﻭﻳﺘﱪﻭﺅﻥ ﳑﻦ ﻳﻌﺎﺩﻳﻬﻢ 146 .....................................
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﺘﻮﻟﱠﻮﻥﹶ ﺃﹶﺯﻭﺍﺝ ﺍﻟﺮﺳﻮﻝِ ﺃﹸﻣﻬﺎﺕِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻭﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺄﹶﻧﻬﻦ ﺃﹶﺯﻭﺍﺟﻪ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮﺓِ 147 .....
ﺇﻣﺴﺎﻙ ﺃﹶﻫﻞﹶ ﺍﻟﺴﻨﺔِ ﻋﻦ ﺍﳋﻮﺽ ﻓﻴﻤﺎ ﺷﺠﺮ ﺍﻟﺼﺤﺎﺑﺔ 148 ....................................
ﻣِﻦ ﺃﹸﺻﻮﻝِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﺍﻟﺘﺼﺪِﻳﻖ ﺑِﻜﹶﺮﺍﻣﺎﺕِ ﺍﻟﹾﺄﹶﻭﻟِﻴﺎﺀِ 151 ......................................
ﹶﻃﺮِﻳﻘﹶﺔِ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﺍﺗﺒﺎﻉ ﺁﺛﹶﺎﺭِ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻃِﻨﺎ ﻭﻇﹶﺎﻫِﺮﺍ 152 ............................
ﺟِﻤﺎﻉ ﻣﻜﹶﺎﺭِﻡِ ﺍﻟﹾﺄﹶﺧﻠﹶﺎﻕِ ﺍﻟﱠﺘِﻲ ﻳﺘﺨﻠﱠﻖ ﺑِﻬﺎ ﺃﹶﻫﻞﹸ ﺍﻟﺴﻨﺔِ 154 .....................................
ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ 157 ....................................................................
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ 166 .................................................................
ﺍﻟﻔﻬﺮﺱ 170 ..........................................................................
172
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