‫‪ -‬ﻗﺴﻢ اﻟﺘﻔﺴﻴﺮ ‪ /‬اﻻﺻﺪار اﻟﺜﺎﻟﺚ‬ ‫أﺳﺮار اﻹﻣﺎم اﻟﻤﻬﺪي‬

‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺻﻲ ﻭﺭﺳﻮﻝ ﺍﻻﻣ ـﺎﻡ ﺍﳌﻬ ـﺪﻱ‬

‫ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫إﺻﺪارات أﻧﺼﺎر اﻹﻣﺎم اﻟﻤﻬﺪي‬

‫اﻟﻌﺪد )‪(88‬‬
 ‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬

‫‪1431‬ﻫـ ‪ 2010 -‬ﻡ‬

‫ﳌﻌﺮﻓﺔ ﺍﳌﺰﻳﺪ ﺣﻮﻝ ﺩﻋﻮﺓ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﳝﻜﻨﻜﻢ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳌﻮﻗﻊ ﺍﻟﺘﺎﱄ ‪:‬‬

‫‪org.almahdyoon.www‬‬
 ‫ﺍﻹﻫ ـ ـﺪﺪﺍﺀ‬

‫‪..‬‬ ‫ﺴﲔ ﺑﻦ ﻲ‬
‫ﻋﻠﻲ‬ ‫ﺇﱃ ﺍﳊﺴ‬
‫ﳊﺎﻛﻤﻴﺔ ﺍﷲ ‪..‬‬
‫ﺔ‬ ‫ﻣﻬﻢ ﻭﺑﺪﻣﺎﺋﻬﻬﻢ‬
‫ﻭﺇﱃ ﻛﻛﻞ ﻣﻦ ﺷﻬﻬﺪﻭﺍ ﻭﻳﺸﻬﻬﺪﻭﻥ ﺑﺂﻻﻣﻬ‬
‫‪..‬‬ ‫ﺇﻟىﺰﻳﻨﺐ ﺑﻨﺖ ﻲ‬
‫ﻋﻠﻲ‬ ‫ﺐ‬
‫ﺷﻬﺪﻥ ﻟﻠﺤﻖ ‪..‬‬
‫ﻛﻞ ﻣﻦ ﻥ‬ ‫ﻭﺇﱃ ﻞ‬
‫ﺍﷲ ‪..‬‬
‫ﺗﻌﺎﻟﺖ ﻭﺗﺘﻌﺎﱃ ﺃﺻﻮﺍ‪N‬ﻦ ﻭﻭﻫﻦ ﻳﻄﺎﻟﱭ ﲝﺎﻛﻤﻴﺔ ﷲ‬
‫ﱃ ﻣﻦ ﺖ‬ ‫ﻭﺇﱃ‬
‫ﻭﺗﻜﺘﺐ ‪..‬‬
‫ﺃﺷﺷﻬﺪ ﺃﻥ ﺷﻬﻬﺎﺩﺗﻜﻢ ﻛﺘﺒﺒﺖ ﺐ‬
‫ﻭﺳﻴﺴﺄﻝ ﺃﺃﻋﺪﺍﺅﻛﻢ ﻭﻭﳐﺎﻟﻔﻮﻛﻢ ‪..‬‬
‫ﲔ * ﹶﻓ ﹶﻠﻨﻘ@ﻘﹸ ﱠ‬
‫ﺼ ﱠﻦ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬﹺﻢ ﹺﺑ ‪G‬ﻌ ﹾﻠ ﹴﻢ @ﻭ @ﻣ@ﺎ ﹸﻛﻨﱠﺎ‬ ‫‪A‬ﺳ@ ‪G‬ﻠ @‬
‫@ﺴﹶﺄﹶﻟ ﱠﻦ ﺍﹾﻟ ‪M‬ﻤﺮﺳ‬
‫ﺴﹶﺄﹶﻟ ﱠﻦ ﺍ‪m‬ﻟ ‪G‬ﺬ‪G‬ﻳ @ﻦ ﺃﹸ ‪A‬ﺭ ‪G‬ﺳ ﹶﻞ ﹺﺇﹶﻟ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ @ﻭﹶﻟﻨﺴ‪A‬‬
‫﴿ﻓﻠﹶﻠﹶ@ﻨ ‪A‬‬
‫‪G‬ﻚ@ ‪M‬ﻫ ‪M‬ﻢ ﺍﹾﻟﻤﻔ‪M‬ﻔﹾ ‪G‬ﻠﺤ‪M‬ﻮ ﹶﻥ * ﻭ@ @ﻣ ‪A‬ﻦ‬
‫ﹺﻳﻨ‪M M‬ﻪ ﹶﻓﹸﺄ ‪A‬ﻭﹶﻟ ـﺌﻚ‬
‫ﺖ @ﻣﻮ@ﺍﺯﻳﻨ‬
‫ﹾﺤ@ ﱡﻖ ﹶﻓﻤ@ﻦ ﹶﺛ ﹸﻘ ﹶﻠ ‪A‬‬
‫ﲔ * ﻭ@ﺍﹾﻟ @ﻮ ‪A‬ﺯ ﹸﻥ @ﻳ ‪A‬ﻮ @ﻣ‪G‬ﺌ ‪o‬ﺬ ﺍﻟﺤ‬
‫ﻏﹶﺂ‪G‬ﺋﹺﺒ @‬
‫ﹶﺎ‪MM‬ﻮﹾﺍ ﺑﹺﺂﻳ@ﺎﺗ‪G‬ﻨ@ﺎ ﹺﻳ ﹾﻈ ‪G‬ﻠﻤ‪M‬ﻮ ﹶﻥ﴾‬
‫@ﻬ‪M‬ﻢ ﺑﹺﻤ@ﺎ ﻛ ﻧ‬
‫@ﺴﺮ‪M‬ﻭﹾﺍ ﺃﹶﻧ ﹸﻔﺴﻬ‬ ‫ﺖ @ﻣﻮ@ﺍ ﹺﺯﻳ‪M‬ﻨ ‪M‬ﻪ ﹶﻓﺄﹸﻭ‪A‬ﹶﻟ‪G‬ﺌ @‬
‫ﻚ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﺧﺴِ‬ ‫@ﺧ ‪m‬ﻔ ‪A‬‬
‫) ﺍﺍﻷﻋﺮﺍﻑ ‪( 9 6 :‬‬

‫ﻢ‬
‫ﺧﺎﺩﻣﻜﻢ‬
‫ﺴﻦ‬
‫ﺃﲪﺪ ﺍﳊﺴ‬
 ‫ﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬

‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻟﻮﻫﻴﺔ ﺃﻭ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻛﻨﻬﻪ ﻭﺣﻘﻴﻘﺘﻪ‪ ،٬‬ﺑﻞ ﳘﺎ ﺻﻔﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﻓﻬﻮ ﺍﷲ ﺍﻟﺬﻱ ﻳﺄﻟﻪ ﻟﻪ ﺍﳋﻠﻖ ﻟﻴﻜﻤﻠﻮﺍ ﻭﻳﺪﻓﻌﻮﺍ ﺍﻟﻨﻘﺺ ﻋﻦ ﺻﻔﺤﺎﺕ ﻭﺟﻮﺩﻫﻢ‪ ،٬‬ﻭﻫﻮ ﺍﻟﺮﺏ ﺍﻟﺬﻱ‬
‫ﻳﻔﻴﺾ ﻋﻠﻰ ﺧﻠﻘﻪ ﺍﻟﻜﻤﺎﻝ ﻭﻳﺴﺪ ﻧﻘﺼﻬﻢ‪.‬‬
‫ﻭﻟﻜﻦ ﺃﺑﺪﹰﺍ ﻟﻴﺴﺖ ﺍﻷﻟﻮﻫﻴﺔ ﺃﻭ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻫﻲ ﻛﻨﻬﻪ ﻭﺣﻘﻴﻘﺘﻪ‪ ،٬‬ﺑﻞ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲡﻠﻰ ﳋﻠﻘﻪ‬
‫ﺍﻟﻔﻘﺮﺍﺀ ﺑﺎﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ‪ ،٬‬ﻓﻜﺎﻥ ﻫﻮ ﺍﻹﻟﻪ ﺍﳌﻄﻠﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺄﳍﻮﻥ ﺇﻟﻴﻪ ﻟﺴﺪ‬
‫ﻧﻘﺼﻬﻢ‪ ،٬‬ﻭﲡﻠﻰ ﳋﻠﻘﻪ ﺍﻟﻔﻘﺮﺍﺀ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪ ،٬‬ﻓﺄﻓﺎﺽ ﻋﻠﻰ ﻧﻘﺼﻬﻢ ﺍﻟﻜﻤﺎﻝ ﻟﻴﻌﺮﻓﻮﻩ ﻭﻳﻌﺒﺪﻭﻩ‪ ،٬‬ﻓﺎﻟﻌﺒﺎﺩﺓ‬
‫ﺩﻭﻥ ﻣﻌﺮﻓﺔ ﻓﺎﺭﻏﺔ ﻋﻦ ﺍﳌﻌﲎ ﻓﻀﻼ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻭﲟﺎ ﺃ ﹼﻥ ﻏﺎﻳﺔ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻫﻮ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﻓﻘﺪ ﲡﻠﻰ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﳋﻠﻘﻪ ﺑﺎﻷﻟﻮﻫﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﺍﳌﻮﺍﺟﻪ ﻟﻨﻘﺼﻬﻢ‪ ،٬‬ﻭﺍﻟﺬﻱ ﳛﺜﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺄﹼﻟﻪ ﺇﻟﻴﻪ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﲢﺼﻴﻞ ﺍﳌﻌﺮﻓﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﱵ ﺗﺆﻫﻠﻬﻢ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﰲ ﻣﺮﺗﺒﺔ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻓﺎﻷﻟﻮﻫﻴﺔ ﻏﲎ ﻭﻛﻤﺎﻝ ﻣﻘﺎﺑﻞ ﻟﻠﻔﻘﺮ ﻳﺪﻓﻊ ﺍﻟﻔﻘﺮﺍﺀ ﺃﻥ ﻳﺄﳍﻮﻥ ﺇﻟﻴﻪ ﻟﻴﻔﻴﺾ ﻋﻠﻴﻬﻢ ﺍﻟﻜﻤﺎﻝ‪،٬‬‬
‫ﻓﻴﻌﺮﻓﻮﻧﻪ ﺑﺎﻷﻟﻮﻫﻴﺔ ﻭﻫﻢ ﻳﺄﳍﻮﻥ ﺇﻟﻴﻪ ﻭﻳﻌﺮﻓﻮﻧﻪ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﻭﻫﻮ ﻳﻔﻴﺾ ﻋﻠﻴﻬﻢ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﺇ ﹼﻥ ﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ‬
‫ﻼ ﻋﻦ‬‫ﺑﲔ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺑﲔ ﺍﳊﻘﻴﻘﺔ ﺟﻌﻞ ﺍﻷﻣﻮﺭ ﲣﺘﻠﻂ ﻋﻠﻰ ﻛﺜﲑ ﳑﻦ ﻳﺪﻋﻮﻥ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،٬‬ﻫﺬﺍ ﻓﻀ ﹰ‬
‫ﺃ ﹼﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﻫﺆﻻﺀ ﻻ ﻳﻜﺎﺩﻭﻥ ﳝﻴﺰﻭﻥ ﺑﲔ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،٬‬ﺣﱴ ﳒﺪ ﺍﻟﻴﻮﻡ ﻭﺑﻮﺿﻮﺡ ﺗﺎﻡ ﻋﺠﺰ‬
‫ﻣﻦ ﻳﺪﻋﻮﻥ ﺃ—ﻢ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻃﻮﺍﻝ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻋﺎﻡ ﻋﻦ ﺑﻴﺎﻥ ﻣﻌﲎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻫ ﹾﻞ‬
‫ﻀ @ﻲ ﺍ َﻷﻣ‪A‬ﺮ‪@ M‬ﻭﹺﺇﻟﹶﻰ ﺍﻟ ﹼﻠ ‪G‬ﻪ ﺗ‪A M‬ﺮ @ﺟﻊ‪M‬‬
‫ﻳ@ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇ ‪m‬ﻻ ﺃﹶﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ﹼﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ ﱢﻣ @ﻦ ﺍﹾﻟ @ﻐﻤ@ﺎ ﹺﻡ ﻭ@ﺍﹾﻟﻤ@ﻶ‪G‬ﺋ ﹶﻜﺔﹸ @ﻭﻗﹸ ‪G‬‬
‫ﺍﻷﻣ‪M‬ﻮ ‪M‬ﺭ﴾)‪.(1‬‬

‫‪ -1‬اﻟﺒﻘﺮة ‪.210 :‬‬

 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 8‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻓﻬﻢ ﺑﲔ ﻣﻦ ﻳﻀﻴﻒ ﻛﻠﻤﺔ ﻟﻶﻳﺔ ﻭﳛﺮﻓﻬﺎ ™ﻮﺍﻩ ﻭﻛﺄ̃ﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻛﺎﻥ ﻋﺎﺟﺰﹰﺍ ﺗﻌﺎﱃ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‬
‫ﻋﻦ ﺇﺿﺎﻓﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ)‪ ،٬(1‬ﻭﺑﲔ ﻣﻦ ﻳﻘﻮﻝ ﲜﻮﺍﺯ ﺍﻹﺗﻴﺎﻥ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)‪ ،٬(2‬ﻭﻫﻜﺬﺍ ﻫﻢ‬
‫ﻛﺤﺎﻃﺐ ﻟﻴﻞ ﻻ ﻳﻌﻠﻢ ﺃﻳﻦ ﻳﻘﻊ ﻓﺄﺳﻪ‪ ،٬‬ﻓﻬﻢ ﺑﲔ ﻧﺎﺭﻳﻦ ﻧﺎﺭ‪ :‬ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻥ ﺍﷲ ﻳﺄﰐ ﻭﻳﺬﻫﺐ‪ ،٬‬ﻓﻴﱰﻟﻮﻩ‬
‫ﻣﱰﻟﺔ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺘﺎﺝ ﻟﻠﻤﻜﺎﻥ ﻭﺍﳊﻴﺰ ﺃﻭ ﻭﺳﻂ ﺍﻻﻧﺘﻘﺎﻝ‪ ،٬‬ﻭﺑﲔ ﺃﻥ ﻳﻨﻔﻮﺍ ﻋﻨﻪ ﺍﻹﺗﻴﺎﻥ ﻭﺍﻟﺬﻫﺎﺏ‬
‫ﺑﺘﺤﺮﻳﻒ ﺍﻵﻳﺔ ﻭﺇﺩﻋﺎﺀ ﺃﻥ ﻫﻨﺎﻙ ﳏﺬﻭﻓﹰﺎ ﻓﻴﻬﺎ‪ ،٬‬ﻭ™ﺬﺍ ﻓﻬﻢ ﳛﺮﻓﻮﻥ ﺍﻟﻜﻠﻢ ﻣﻦ ﺑﻌﺪ ﻣﻮﺍﺿﻌﻪ ﻭﻋﻦ‬
‫ﻣﻮﺍﺿﻌﻪ ﺩﻭﻥ ﺧﻮﻑ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻳﺎﳍﺎ ﻣﻦ ﺟﺮﺃﺓ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ‪ ،٬‬ﻓﻘﺪ ﺟﻌﻠﻮﺍ ﺍﻵﰐ ﻋﻠﻰ ﺍﻟﺴﺤﺎﺏ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒ ـﻴﻞ )‪ ( 3‬ﻫﻮ‬
‫ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬ ‫‪ ،٬‬ﻭﺍﻋﺘﱪﻭﺍ ﺃﻥ ﻋﻴﺴﻰ‬ ‫ﻋﻴﺴ ـﻰ‬

‫‪ -1‬اﻟﻘﻮل ﺑﺄن هﻨﺎك ﻣﻀﺎﻓًﺎ ﻣﺤﺬوﻓًﺎ ﻏﻴﺮ ﺻﺤﻴﺢ‪ ،‬وﻳﻜﻔﻲ أن ﻧﺴﺄل ﻋﻦ اﻟﻤﻀﺎف إﻟﻴﻪ اﻟﻤﺮﻓﻮع ﻓﻲ هﺬﻩ اﻵﻳﺔ ﻓﻬﻞ‬
‫ﻳﺼﺢ ﻋﻨﺪهﻢ رﻓﻊ اﻟﻤﻀﺎف إﻟﻴﻪ آﻤﺎ هﻮ اﻟﺤﺎل ﻓﻲ اﻵﻳﺔ أﻋﻼﻩ ؟ وهﻞ هﻢ ﻳﻘﻮﻟﻮن ﻋﻨﺪ إﻋﺮاب اﻵﻳﺔ ﺑﺄن اﷲ‬
‫ﻣﻀﺎف إﻟﻴﻪ ﻣﺠﺮور واﻟﻤﻀﺎف ﻣﺤﺬوف ﺗﻘﺪﻳﺮﻩ أﻣﺮ ﻣﺜﻼ ؟ وﺑﻤﺎذا ﻳﻌﻠﻠﻮن رﻓﻊ آﻠﻤﺔ اﷲ ﻏﻴﺮ أﻧﻬﺎ ﻓﺎﻋﻞ ﻓﻌﻞ‬
‫" أﺗﻰ " ؟‬
‫وأﻳﻀًﺎ ﻳﻜﻔﻲ ﻓﻘﻂ أن ﻧﺴﺄل‪ :‬هﻞ ﻳﺼﺢ ﻣﻦ ﺣﻜﻴﻢ أن ﻳﺤﺬف اﻟﻤﻀﺎف إذا آﺎن ﻓﻲ ﻣﻮﺿﻊ ﻣﺘﺸﺎﺑﻪ وﻳﺴﺒﺐ اﻧﺤﺮاﻓًﺎ‬
‫ن‬
‫ﻓﻲ ﻋﻘﻴﺪة اﻟﺘﻮﺣﻴﺪ؟ وهﻞ اﻟﻌﺮب ﻳﺤﺬﻓﻮن ﻓﻲ ﻣﻮاﺿﻊ اﻟﺸﺒﻪ؟ ﻓﻲ اﻟﺤﻘﻴﻘﺔ أﺳﺌﻠﺔ آﺜﻴﺮة وﻣﺤﺮﺟﺔ ﻟﻤﻦ ﻳﻘﻮل ﺑﺄ ّ‬
‫هﻨﺎك ﻣﺤﺬوﻓًﺎ ﺗﺠﻌﻠﻪ ﻓﻲ زاوﻳﺔ ﺿﻴﻘﺔ‪ ،‬وﻻ ﻳﻤﻜﻨﻪ ﺣﺘﻰ ﺗﻌﻠﻴﻞ ﻗﻮﻟﻪ ﺿﻤﻦ ﺣﺪود ﻣﺎ هﻮ ﻣﻠﺘﺰم ﺑﻪ ﻣﻦ ﻗﻮاﻋﺪ اﻟﻨﺤﻮ‬
‫ن هﺬﻩ اﻟﻘﻮاﻋﺪ ﻓﻲ أﺣﺴﻦ أﺣﻮاﻟﻬﺎ ﺳﻨﻘﻮل ﻋﻨﻬﺎ إﻧﻬﺎ إﺳﺘﻘﺮاﺋﻴﺔ وﺑﺸﺮﻳﺔ‪ ،‬وهﻮ ﻳﺤﺎول أن ﻳﺨﻀﻊ اﻟﻘﺮﺁن‬ ‫ﻼ ﻋﻦ أ ّ‬‫ﻓﻀ ً‬
‫وهﻮ آﻼم اﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻬﺎ‪ ،‬وﻟﻌﻞ ﻣﻦ اﻟﻤﻨﺎﺳﺐ أﻳﻀًﺎ ﻧﻘﻞ ﻗﻮل إﻣﺎم ﻓﻘﻬﺎء اﻟﺴﻨﺔ واﻟﺸﻴﻌﺔ اﻟﺤﺎﻟﻴﻴﻦ ﻓﻲ هﺬا اﻷﻣﺮ وهﻮ‬
‫اﻟﺠﺮﺟﺎﻧﻲ واﻟﻨﻈﺮ ﻓﻴﻪ‪ ،‬وهﻞ ﻳﻤﻜﻦ اﻧﻄﺒﺎﻗﻪ ﻋﻠﻰ اﻟﺤﺎل هﻨﺎ ﻓﻲ هﺬﻩ اﻻﻳﺔ ﻟﻴﻘﺎل إن هﻨﺎك ﻣﺤﺬوﻓﺎً؟ ﻓﻘﺪ ﻓﻘﺎل‬
‫اﻟﺠﺮﺟﺎﻧﻲ‪) :‬اﻟﻘﻮل ﻓﻲ اﻟﺤﺬف هﻮ ﺑﺎب دﻗﻴﻖ اﻟﻤﺴﻠﻚ ﻟﻄﻴﻒ اﻟﻤﺄﺧﺬ ﻋﺠﻴﺐ اﻷﻣﺮ ﺷﺒﻴﻪ ﺑﺎﻟﺴﺤﺮ‪ ،‬ﻓﺈﻧﻚ ﺗﺮى ﺑﻪ ﺗﺮك‬
‫اﻟﺬآﺮ أﻓﺼﺢ ﻣﻦ اﻟﺬآﺮ‪ ،‬واﻟﺼﻤﺖ ﻋﻦ اﻹﻓﺎدة أزﻳﺪ ﻟﻺﻓﺎدة‪ ،‬وﺗﺠﺪك أﻧﻄﻖ ﻣﺎ ﺗﻜﻮن إذا ﻟﻢ ﺗﻨﻄﻖ‪ ،‬وأﺗﻢ ﻣﺎ ﺗﻜﻮن‬
‫ﺑﻴﺎﻧًﺎ إذا ﻟﻢ ﺗﺒﻦ( دﻻﺋﻞ اﻹﻋﺠﺎز ﻟﻌﺒﺪ اﻟﻘﺎهﺮ اﻟﺠﺮﺟﺎﻧﻲ‪.‬‬
‫ن اﷲ هﻨﺎ ﺑﻤﻌﻨﻰ أﻣﺮ اﷲ وﻟﻴﺲ أن هﻨﺎك ﻣﺤﺬوﻓًﺎ‪ ،‬ﻓﻴﺄﺗﻲ اﻟﺴﺆال هﻨﺎ‪ :‬وهﻞ ﻳﺠﻮز‬ ‫أﻣﺎ اﻟﺘﺄوﻳﻞ‪ ،‬أي أن ﻳﻘﻮل أﺣﺪ إ ّ‬
‫إﻃﻼق آﻠﻤﺔ اﷲ ﻋﻠﻰ ﻏﻴﺮﻩ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﺣﺘﻰ أﻧﻬﺎ هﻨﺎ أﻃﻠﻘﺖ ﻋﻠﻰ أﻣﺮﻩ؟ ﻓﺈذا آﺎن هﺬا اﻷﻣﺮ ﻣﻤﻜﻨًﺎ ﻓﻲ اﻟﻠﻐﺔ‬
‫‪ ،‬ﻓﺎﻟﺴـﺆال ﻳﻜﻮن‬ ‫ﻓﻠﻤﺎذا ﻻ ﻳﻜﻮن اﻟﻤﺮاد ﺑﻜﻠﻤـﺔ اﷲ هﻨﺎ ﻋﺒﺪ اﷲ وﻟﻴﺲ أﻣﺮ اﷲ‪ ،‬أي أن ﻳﻜﻮن اﻟﻤﺮاد هﻮ ﻣﺤﻤـﺪ‬
‫ﻣﺎهﻮ أﻣﺮ اﷲ أو ﻋﺒﺪ اﷲ؟ وﻣﻦ هﻮ أﻣﺮ اﷲ أو ﻋﺒﺪ اﷲ اﻟﺬي ﺳﻤﻲ ﺑﺎﷲ؟ وﺣﻤﻞ اﺳﻢ اﷲ؟ وﻟﻤﺎذا ﺣﻤﻞ هﺬا اﻻﺳﻢ؟‬
‫وهﺬا هﻮ ﻣﺎ ﺳﺄﺣﺎول أن أﺑﻴﻦ ﺑﻌﻀﻪ ﻓﻲ هﺬا اﻟﻜﺘﺎب‪.‬‬
‫‪ -2‬ﻗﺎل اﺑﻦ ﺟﺒﺮﻳﻦ وهﻮ ﻣﻦ آﺒﺎر ﻣﺘﻜﻠﻤﻲ )ﻋﻠﻤﺎء اﻟﻌﻘﺎﺋﺪ( اﻟﻮهﺎﺑﻴﺔ‪) :‬وﻧﺤﻦ ﻧﻘﻮل‪ :‬ﻻ ﻳﻠﺰم ﻣﻦ إﺗﻴﺎن أﻣﺮ اﷲ ﻓﻲ‬
‫ﺁﻳﺎت اﻣﺘﻨﺎع إﺗﻴﺎن اﷲ ‪ -‬ﺗﻌﺎﻟﻰ ‪ -‬ﻓﻲ ﺁﻳﺔ أﺧﺮى‪ ،‬وإذا أﺛﺒﺘﻨﺎ ﷲ اﻹﺗﻴﺎن ﻗﻠﻨﺎ‪ :‬ﻳﺠﻲء آﻤﺎ ﻳﺸﺎء( ﺗﻌﻠﻴﻖ اﺑﻦ ﺟﺒﺮﻳﻦ ﻋﻠﻰ‬
‫آﺘﺎب ﻟﻤﻌﺔ اﻹﻋﺘﻘﺎد ﻻﺑﻦ ﻗﺪاﻣﺔ اﻟﻤﻘﺪﺳﻲ‪.‬‬
‫ﻲ ا َﻷ ْﻣ ُﺮ‬
‫ﻀَ‬
‫ﻦ ا ْﻟ َﻐﻤَﺎ ِم وَا ْﻟﻤَﻶ ِﺋ َﻜ ُﺔ َو ُﻗ ِ‬
‫ﻇ َﻠ ٍﻞ ﱢﻣ َ‬
‫ن ِإ ﱠﻻ أَن َﻳ ْﺄ ِﺗ َﻴ ُﻬ ُﻢ اﻟّﻠ ُﻪ ﻓِﻲ ُ‬
‫ﻈﺮُو َ‬
‫‪ -3‬وﻓﻲ اﻟﻘﺮﺁن أﻳﻀًﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‪َ ) :‬ه ْﻞ ﻳَﻨ ُ‬
‫ﺟ ُﻊ اﻷﻣُﻮ ُر( اﻟﺒﻘﺮة‪.210 :‬‬
‫َوِإﻟَﻰ اﻟّﻠ ِﻪ ُﺗ ْﺮ َ‬
‫وﻓﻲ اﻹﻧﺠﻴﻞ‪ ....) :‬ﻓﺴﺄﻟﻪ رﺋﻴﺲ اﻟﻜﻬﻨﺔ أﻳﻀًﺎ وﻗﺎل ﻟﻪ ‪ :‬أأﻧﺖ اﻟﻤﺴﻴﺢ اﺑﻦ اﻟﻤﺒﺎرك‪ 62 .‬ﻓﻘﺎل ﻳﺴﻮع أﻧﺎ هﻮ‪ .‬وﺳﻮف‬
‫ﺗﺒﺼﺮون اﺑﻦ اﻹﻧﺴﺎن ﺟﺎﻟﺴًﺎ ﻋﻦ ﻳﻤﻴﻦ اﻟﻘﻮة وﺁﺗﻴﺎ ﻓﻲ ﺳﺤﺎب اﻟﺴﻤﺎء‪ 63 .‬ﻓﻤﺰق رﺋﻴﺲ اﻟﻜﻬﻨﺔ ﺛﻴﺎﺑﻪ وﻗﺎل ﻣﺎ‬
‫ﺣﺎﺟﺘﻨﺎ ﺑﻌﺪ إﻟﻰ ﺷﻬﻮد‪ 64 .‬ﻗﺪ ﺳﻤﻌﺘﻢ اﻟﺘﺠﺎدﻳﻒ ‪ .‬ﻣﺎ رأﻳﻜﻢ ‪ .‬ﻓﺎﻟﺠﻤﻴﻊ ﺣﻜﻤﻮا ﻋﻠﻴﻪ أﻧﻪ ﻣﺴﺘﻮﺟﺐ اﻟﻤﻮت‪(.....65 .‬‬
‫ﻣﺮﻗﺲ اﻻﺻﺤﺎح ‪.14‬‬
 ‫‪9...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﺟﻌﻠﻮﺍ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﲡﺴﺪ ﲜﺴﺪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،٬‬ﻭ™ﺬﺍ ﺃﻋﻠﻨﻮﺍ ﻓﻘﺮﻩ ﻭﺣﺎﺟﺘﻪ ﻭﻧﻘﻀﻮﺍ‬
‫ﺃﻟﻮﻫﻴﺘﻪ ﺍﳌﻄﻠﻘﺔ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺿﺮﻭﺭﺓ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻷ̃ﻧﻪ ﻳﺒﲔ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳊﻘﺔ ﰲ ﺍﻟﻼﻫﻮﺕ ﺍﻟﱵ ﻳﺮﺿﺎﻫﺎ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻛﻤﺎ ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺳﺒﺒﹰﺎ ﳍﺪﺍﻳﺔ ﻛﺜﲑ ﻣﻦ ﺧﻠﻘﻪ ﺑﻌﺪ ﺃﻥ‬
‫ﺃﺿﺎﻋﻬﻢ ﻣﻦ ﳚﻬﻠﻮﻥ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺪﻋﻮﻥ ﺃ—ﻢ ﻋﻠﻤﺎﺀ‪.‬‬
‫ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺧﲑ ﻭﺑﺮﻛﺔ ﻭﺯﻳﺎﺩﺓ ﰲ ﻫﺪﻯ ﻭﻧﻘﺺ‬
‫ﻣﻦ ﺿﻼﻝ ﻟﻜﻞ ﻣﻦ ﻳﻘﺮﺃﻩ‪ ،٬‬ﻭﺃﻥ ﻳﻌﻢ ﻧﻔﻌﻪ‪ ،٬‬ﻭﻗﺪ ﺣﺎﻭﻟﺖ ﻣﺎ ﻣﻜﻨﲏ ﺭﰊ ﺃﻥ ﺃﺟﻌﻠﻪ ﳐﺘﺼﺮﹰﺍ ﻭﰲ‬
‫ﻣﺘﻨﺎﻭﻝ ﺍﳉﻤﻴﻊ ﻭﻻ ﻳﺼﻌﺐ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻬﻤﻪ‪.‬‬

‫ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫وﻓﻲ اﻟﺘﻮراة‪ 1) :‬اﻟﺮب ﻗﺪ ﻣﻠﻚ ﻓﻠﺘﺒﺘﻬﺞ اﻷرض وﻟﺘﻔﺮح اﻟﺠﺰاﺋﺮ اﻟﻜﺜﻴﺮة‪ 2 .‬اﻟﺴﺤﺎب واﻟﻀﺒﺎب ﺣﻮﻟﻪ ‪ .‬اﻟﻌﺪل‬
‫واﻟﺤﻖ ﻗﺎﻋﺪة آﺮﺳﻴﻪ‪ 3 .‬ﻗﺪاﻣﻪ ﺗﺬهﺐ ﻧﺎر وﺗﺤﺮق أﻋﺪاءﻩ ﺣﻮﻟﻪ‪ 4 .‬أﺿﺎءت ﺑﺮوﻗﻪ اﻟﻤﺴﻜﻮﻧﺔ‪ .‬رأت اﻷرض‬
‫وارﺗﻌﺪت‪ 5 .‬ذاﺑﺖ اﻟﺠﺒﺎل ﻣﺜﻞ اﻟﺸﻤﻊ ﻗﺪام اﻟﺮب ﻗﺪام ﺳﻴﺪ اﻷرض آﻠﻬﺎ‪ 6 .‬أﺧﺒﺮت اﻟﺴﻤﻮات ﺑﻌﺪﻟﻪ ورأى ﺟﻤﻴﻊ‬
‫اﻟﺸﻌﻮب ﻣﺠﺪﻩ‪ 7 .‬ﻳﺨﺰى آﻞ ﻋﺎﺑﺪي ﺗﻤﺜﺎل ﻣﻨﺤﻮت اﻟﻤﻔﺘﺨﺮﻳﻦ ﺑﺎﻷﺻﻨﺎم‪ .‬اﺳﺠﺪوا ﻟﻪ ﻳﺎ ﺟﻤﻴﻊ اﻵﻟﻬﺔ‪ 8 .‬ﺳﻤﻌﺖ‬
‫ﺻﻬﻴﻮن ﻓﻔﺮﺣﺖ واﺑﺘﻬﺠﺖ ﺑﻨﺎت ﻳﻬﻮذا ﻣﻦ أﺟﻞ أﺣﻜﺎﻣﻚ ﻳﺎ رب‪ 9 .‬ﻷﻧﺖ أﻧﺖ ﻳﺎ رب ﻋﻠﻲ ﻋﻠﻰ آﻞ اﻷرض‪.‬‬
‫ﻋﻠﻮت ﺟﺪا ﻋﻠﻰ آﻞ اﻵﻟﻬﺔ‪ 10.‬ﻳﺎ ﻣﺤﺒﻲ اﻟﺮب أﺑﻐﻀﻮا اﻟﺸﺮ‪ .‬هﻮ ﺣﺎﻓﻆ ﻧﻔﻮس أﺗﻘﻴﺎﺋﻪ‪ .‬ﻣﻦ ﻳﺪ اﻷﺷﺮار ﻳﻨﻘﺬهﻢ‪11 .‬‬
‫ﻧﻮر ﻗﺪ زرع ﻟﻠﺼﺪﻳﻖ وﻓﺮح ﻟﻠﻤﺴﺘﻘﻴﻤﻲ اﻟﻘﻠﺐ‪ 12 .‬اﻓﺮﺣﻮا أﻳﻬﺎ اﻟﺼﺪﻳﻘﻮن ﺑﺎﻟﺮب واﺣﻤﺪوا ذآﺮ ﻗﺪﺳﻪ( ﻣﺰاﻣﻴﺮ ‪-‬‬
‫‪ ،97‬وﺗﺠﺪ ﺗﻔﺼﻴﻼ أآﺜﺮ ﻓﻲ اﻟﻤﻠﺤﻖ رﻗﻢ )‪.(4‬‬
 ‫ﻣﻘﺪﻣﺔ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،٬‬ﻣﺎﻟﻚ ﺍﳌﻠﻚ‪ ،٬‬ﳎﺮﻱ ﺍﻟﻔﻠﻚ‪ ،٬‬ﻣﺴﺨﺮ ﺍﻟﺮﻳﺎﺡ‪ ،٬‬ﻓﺎﻟﻖ ﺍﻹﺻﺒﺎﺡ‪ ،٬‬ﺩﻳ‡ﺎﻥ‬
‫ﺍﻟﺪﻳﻦ‪ ،٬‬ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻣﻦ ﺧﺸﻴﺘﻪ ﺗﺮﻋﺪ ﺍﻟﺴﻤﺎﺀ ﻭﺳﻜﺎ‪‰‬ﺎ‪ ،٬‬ﻭﺗﺮﺟﻒ ﺍﻷﺭﺽ ﻭﻋﻤ‡ﺎﺭﻫﺎ‪ ،٬‬ﻭﲤﻮﺝ‬
‫ﺍﻟﺒﺤﺎﺭ ﻭﻣﻦ ﻳﺴﺒﺢ ﰲ ﻏﻤﺮﺍ•ﺎ‪.‬‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻫﺪﺍﻧﺎ ﳍﺬﺍ ﻭﻣﺎ ﻛﻨﺎ ﻟﻨﻬﺘﺪﻱ ﻟﻮﻻ ﺃﻥ ﻫﺪﺍﻧﺎ ﺍﷲ‪ ،٬‬ﻭﻋﺮﻓﻨﺎ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﺑﻔﻀﻠﻪ‬
‫ﻚ ﺭ‪M‬ﻭﺣﹰﺎ ‪G‬ﻣ ‪A‬ﻦ ﹶﺃ ‪A‬ﻣ ﹺﺮﻧ@ﺎ ﻣ@ﺎ‬
‫ﻚ ﹶﺃ ‪A‬ﻭ @ﺣ ‪A‬ﻴﻨ@ﺎ ﹺﺇﹶﻟ ‪A‬ﻴ @‬
‫ﻭﻣﻨﻪ ﻭﺟﻌﻞ ﻟﻨﺎ ﻧﻮﺭﹰﺍ ﻧﺴﺘﻐﲏ ﺑﻪ ﻭ ﻧﺴﲑ ﺑﻪ ﰲ ﺍﻟﻨﺎﺱ ﴿ @ﻭ ﹶﻛ ﹶﺬ‪G‬ﻟ @‬
‫ﻚ‬
‫ﺏ ﻭ@ﻻ ﺍﹾﻟ‪G‬ﺄﳝ@ﺎ ﹸﻥ @ﻭﹶﻟ ‪G‬ﻜ ‪A‬ﻦ @ﺟ @ﻌ ﹾﻠﻨ@ﺎ ‪M‬ﻩ ﻧ‪M‬ﻮﺭﹰﺍ @ﻧ ‪A‬ﻬﺪ‪G‬ﻱ ﹺﺑ ‪G‬ﻪ @ﻣ ‪A‬ﻦ @ﻧﺸ@ﺎ ُﺀ ‪G‬ﻣ ‪A‬ﻦ ﻋ‪G‬ﺒ@ﺎﺩ‪G‬ﻧ@ﺎ @ﻭﹺﺇﱠﻧ @‬
‫ﺖ ﺗ@ﺪ‪A‬ﺭﹺﻱ ﻣ@ﺎ ﺍﹾﻟ ‪G‬ﻜﺘ@ﺎ ‪M‬‬
‫ﻛﹸﻨ‪@ A‬‬
‫ﺴ@ﺘﻘ‪G‬ﻴ ﹴﻢ﴾)‪ ،٬(1‬ﻟﻘﺪ ﺟﺎﺀﺕ ﺭﺳﻞ ﺭﺑﻨﺎ ﺑﺎﳊﻖ ﻭﺻﺪﻗﻨﺎ ﺍﷲ ﻭﻋﺪﻩ ﺇﻥ ﺍﷲ ﻻ ﳜﻠﻒ‬
‫ﻁ ‪M‬ﻣ ‪A‬‬
‫ﺻﺮ@ﺍ ‪o‬‬
‫ﹶﻟ@ﺘ ‪A‬ﻬﺪ‪G‬ﻱ ﹺﺇﻟﹶﻰ ‪G‬‬
‫ﺍﳌﻴﻌﺎﺩ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﺍﻟﻄﻴﺒﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ‪ ،٬‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ‬
‫ﳏﻤﺪ ﺍﻟﻔﻠﻚ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﻠﺠﺞ ﺍﻟﻐﺎﻣﺮﺓ ﻳﺄﻣﻦ ﻣﻦ ﺭﻛﺒﻬﺎ ﻭﻳﻐﺮﻕ ﻣﻦ ﺗﺮﻛﻬﺎ ﺍﳌﺘﻘﺪﻡ ﳍﻢ ﻣﺎﺭﻕ‬
‫ﻭﺍﳌﺘﺄﺧﺮ ﻋﻨﻬﻢ ﺯﺍﻫﻖ ﻭﺍﻟﻼﺯﻡ ﳍﻢ ﻻﺣﻖ‪.‬‬

‫ﻭﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻭﻋﻠﻰ ﻣﻦ ﰲ ﺍﻟﻨﺎﺭ ﻭﻣﻦ ﺣﻮﳍﺎ ﻭﺗﺒﺎﺭﻙ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﴿ ﹶﻓ ﹶﻠﻤﱠﺎ ﺟ@ﺎ َﺀﻫ@ﺎ‬
‫ﲔ﴾)‪.(2‬‬
‫ﺏ ﺍﹾﻟﻌ@ﺎﹶﻟ ‪G‬ﻤ @‬
‫ﻱ ﹶﺃ ﹾﻥ ﺑ‪M‬ﻮ ﹺﺭ @ﻙ @ﻣ ‪A‬ﻦ ﻓ‪G‬ﻲ ﺍﻟﻨﱠﺎ ﹺﺭ @ﻭ @ﻣ ‪A‬ﻦ ﺣ@ﻮ‪A‬ﻟﹶﻬ@ﺎ @ﻭ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ ﹶﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﺭ ﱢ‬
‫ﻧ‪M‬ﻮ ‪G‬ﺩ @‬

‫ﻭﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﻋﻠﻰ ﺍﳉﻨﺎﺕ ﻭﻋﻠﻰ ﺍﻷﺷﺠﺎﺭ ﺍﳌﺒﺎﺭﻛﺔ ﻓﻴﻬﺎ ﻭﺗﺒﺎﺭﻙ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﺏ ﹺﺑ ‪G‬ﻪ ﹶﻟﻘﹶﺎ ‪G‬ﺩﺭ‪M‬ﻭ ﹶﻥ * ﻓﹶﺄﹶﻧ‪A‬ﺸ@ﺄﹾﻧ@ﺎ ﹶﻟ ﹸﻜ ‪A‬ﻢ‬
‫ﺽ @ﻭﹺﺇﻧﱠﺎ @ﻋﻠﹶﻰ ﹶﺫﻫ@ﺎ ﹴ‬
‫ﺴﻤ@ﺎ ِﺀ ﻣ@ﺎ ًﺀ ﹺﺑ ﹶﻘ @ﺪ ﹴﺭ ﹶﻓﹶﺄ ‪A‬ﺳ ﹶﻜﻨﱠﺎ ‪M‬ﻩ ﻓ‪G‬ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫﴿ @ﻭﹶﺃ‪A‬ﻧ @ﺰﹾﻟﻨ@ﺎ ‪G‬ﻣ @ﻦ ﺍﻟ ﱠ‬
‫ﺨﺮ‪M‬ﺝ‪G M‬ﻣ ‪A‬ﻦ ﻃﹸﻮ ﹺﺭ‬
‫ﺠ @ﺮ ﹰﺓ @ﺗ ‪A‬‬
‫ﺏ ﹶﻟ ﹸﻜ ‪A‬ﻢ ﻓ‪G‬ﻴﻬ@ﺎ ﹶﻓﻮ@ﺍ ‪G‬ﻛﻪ‪ M‬ﻛﹶﺜ‪G‬ﲑ@ﺓﹲ @ﻭ ‪G‬ﻣ ‪A‬ﻨﻬ@ﺎ @ﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ * @ﻭ @ﺷ @‬
‫ﺕ ‪G‬ﻣ ‪A‬ﻦ @ﻧﺨ‪G‬ﻴ ﹴﻞ @ﻭﹶﺃ ‪A‬ﻋﻨ@ﺎ ﹴ‬
‫ﹺﺑ ‪G‬ﻪ @ﺟﻨﱠﺎ ‪o‬‬
‫ﲔ﴾)‪.(3‬‬
‫ﺻ ‪A‬ﺒ ﹴﻎ ‪G‬ﻟﻠﹾﺂ ‪G‬ﻛ ‪G‬ﻠ @‬
‫@ﺳ ‪A‬ﻴﻨ@ﺎ َﺀ @ﺗ ‪A‬ﻨﺒ‪M‬ﺖ‪ M‬ﺑﹺﺎﻟ ﱡﺪ ‪A‬ﻫ ﹺﻦ @ﻭ ‪G‬‬

‫‪ -1‬اﻟﺸﻮرى ‪.52 :‬‬

‫‪ -2‬اﻟﻨﻤﻞ ‪.8 :‬‬
‫‪ - 3‬اﻟﻤﺆﻣﻨﻮن ‪.20 – 18 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 12‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻰ ﺍﻟﱪﻛﺔ ﺍﻟﻨﺎﺯﻟﺔ ﻭﻋﻠﻰ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ ﻭﻋﻠﻰ ﺍﻟﻘﺮﻯ ﺍﻟﻈﺎﻫﺮﺓ ﴿ @ﻭ @ﺟ @ﻌ ﹾﻠﻨ@ﺎ @ﺑ ‪A‬ﻴ@ﻨ ‪M‬ﻬ ‪A‬ﻢ‬
‫ﻯ ﻇﹶﺎ ‪G‬ﻫ @ﺮ ﹰﺓ﴾)‪.(1‬‬
‫@ﻭ@ﺑ ‪A‬ﻴ @ﻦ ﺍﻟﹾﻘﹸﺮ@ﻯ ﺍ‪m‬ﻟﺘ‪G‬ﻲ ﺑ@ﺎﺭ@ﻛﹾﻨ@ﺎ ﻓ‪G‬ﻴﻬ@ﺎ ﻗﹸﺮ ‪£‬‬

‫ﻛﺄﱐ ﺃﺭﻯ ﺑﻌﺾ ﺍﳉﻬﻠﺔ ﳑﻦ ﻳﺪﻋﻮﻥ ﺍﻟﻌﻠﻢ ﻳﻘﺮﺃﻭﻥ ﻣﺎ ﺳﻄﺮ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ‬
‫ﺷﺮﻙ ﻭﻫﺬﺍ ﻛﻔﺮ‪ ،٬‬ﻭﻫﻢ ﻻ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻟﻘﺸﺮ ﻭﺍﻟﻠﺐ ﻭﺑﲔ ﺍﳊﺠﺮ ﻭﺍﳉﻮﻫﺮ‪ ،٬‬ﻭﺃﻧﺎ ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ‬
‫ﺍﻷﻧﺎ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ ﻟﺮﲪﺔ ﺭﺑﻪ ﺍﳌﺴﻜﲔ ﺍﳌﺴﺘﻜﲔ ﺑﲔ ﻳﺪﻱ ﺭﺑﻪ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺍﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ‬
‫ﺷﺮﻳﻚ ﻟﻪ ﺇﳍﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﺣﺪﹰﺍ ﻓﺮﺩﹰﺍ ﺻﻤﺪﹰﺍ ﱂ ﻳﺘﺨﺬ ﺻﺎﺣﺒﺔ ﻭﻻ ﻭﻟﺪﹰﺍ‪ ،٬‬ﻟﻪ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻭﻟﻪ ﺍﻟﺮﺑﻮﺑﻴﺔ‬
‫ﺍﳌﻄﻠﻘﺔ ﻭﻟﻪ ﺍﳋﻠﻖ ﻭﻟﻪ ﺍﻷﻣﺮ ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ‪ ،٬‬ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺧﲑ ﺧﻠﻖ ﺍﷲ ﻭﺃﻭﻝ‬
‫ﺍﳋﻠﻖ ﻭﺍﻟﻌﻘﻞ ﺍﻷﻭﻝ ﻫﻮ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺇﱃ ﲨﻴﻊ ﺧﻠﻘﻪ ﻣﻦ ﺍﻹﻧﺲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ ﻭﻣﺎ ﺗﻌﻠﻤﻮﻥ‬
‫ﻭﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ‪.‬‬

‫ﻟﻘﺪ ﺃﹸﺟﻬﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺻﻠﻮﺍﺕ ﺭﰊ ﰲ ﺑﻴﺎﻥ ﺣﺮﻓﲔ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﱂ‬
‫ﻳﻘﺒﻠﻬﺎ ﻣﻨﻬﻢ ﺇﻻ ﺑﻌﺾ ﺑﲏ ﺁﺩﻡ ﺑﻌﺪ ﺍﻟﻠﺘﻴﺎ ﻭﺍﻟﱵ‪ ،٬‬ﻭﺍﳌﻄﻠﻮﺏ ﺍﻟﻴﻮﻡ ﻭﺍﻟﺬﻱ ﺳﻴﺼﺎﺭ ﺇﻟﻴﻪ ﻏﺪﹰﺍ ﻫﻮ ﺑﻴﺎﻥ‬
‫ﺳﺒﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺣﺮﻓﹰﺎ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫‪ ،٬‬ﻗﺎﻝ‪) :‬ﺍﻟﻌﻠﻢ ﺳﺒﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺣﺮﻓﹰﺎ‪ ،٬‬ﻓﺠﻤﻴﻊ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ‬ ‫ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﺣﺮﻓﺎﻥ ﻓﻠﻢ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺱ ﺣﱴ ﺍﻟﻴﻮﻡ ﻏﲑ ﺍﳊﺮﻓﲔ‪ ،٬‬ﻓﺈﺫﺍ ﻗﺎﻡ ﻗﺎﺋﻤﻨﺎ ﺃﺧﺮﺝ ﺍﳋﻤﺴﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ‬
‫ﺣﺮﻓﹰﺎ ﻓﺒﺜﻬﺎ ﰲ ﺍﻟﻨﺎﺱ‪ ،٬‬ﻭﺿﻢ ﺇﻟﻴﻬﺎ ﺍﳊﺮﻓﲔ ﺣﱴ ﻳﺒﺜﻬﺎ ﺳﺒﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺣﺮﻓﹰﺎ( )‪.(2‬‬
‫ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﱵ ﳝﻜﻦ ﻟﺒﲏ ﺁﺩﻡ ﲢﺼﻴﻠﻬﺎ ﻫﻲ ﲦﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ ﺣﺮﻓﺎﹰ‪ ،٬‬ﺣﺮﻑ ﻣﻨﻬﺎ ﺍﺧﺘﺺ‬
‫ﻭﻫﻮ ﺳﺮﻫﻢ‪ ،٬‬ﻣﺎ ﺃﻣﺮﻭﺍ ﺑﺈﺑﻼﻏﻪ ﻟﻠﻨﺎﺱ ﻭﻻ ﳛﺘﻤﻠﻪ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﺑﻪ ﺁﻝ ﳏﻤﺪ‬
‫ﻋﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،٬‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،٬‬ﻋﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،٬‬ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﳛﲕ‪ ،٬‬ﻋﻦ‬
‫‪) :‬ﻳﺎ ﺃﺑﺎ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻜﺎﻥ‪ ،٬‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﻭﺃﰊ ﺑﺼﲑ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﳏﻤﺪ ﺇﻥ ﻋﻨﺪﻧﺎ ﻭﺍﷲ ﺳﺮﹰﺍ ﻣﻦ ﺳﺮ ﺍﷲ‪ ،٬‬ﻭﻋﻠﻤﹰﺎ ﻣﻦ ﻋﻠﻢ ﺍﷲ‪ ،٬‬ﻭﺍﷲ ﻣﺎ ﳛﺘﻤﻠﻪ ﻣﻠﻚ ﻣﻘﺮﺏ ﻭﻻ ﻧﱯ‬
‫ﻣﺮﺳﻞ ﻭﻻ ﻣﺆﻣﻦ ﺍﻣﺘﺤﻦ ﺍﷲ ﻗﻠﺒﻪ ﻟﻼﳝﺎﻥ‪ ،٬‬ﻭﺍﷲ ﻣﺎ ﻛﻠﻒ ﺍﷲ ﺫﻟﻚ ﺃﺣﺪﹰﺍ ﻏﲑﻧﺎ ﻭﻻ ﺍﺳﺘﻌﺒﺪ‬
‫ﺑﺬﻟﻚ ﺃﺣﺪﹰﺍﻏﲑﻧﺎ‪.‬‬

‫‪ - 1‬ﺳﺒﺄ ‪.18 :‬‬

‫‪ - 2‬ﺑﺤﺎر اﻷﻧﻮار ‪ :‬ج‪ 52‬ص‪.336‬‬
 ‫‪13...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﺇﻥ ﻋﻨﺪﻧﺎ ﺳﺮﹰﺍ ﻣﻦ ﺳﺮ ﺍﷲ ﻭﻋﻠﻤﹰﺎ ﻣﻦ ﻋﻠﻢ ﺍﷲ‪ ،٬‬ﺃﻣﺮﻧﺎ ﺍﷲ ﺑﺘﺒﻠﻴﻐﻪ‪ ،٬‬ﻓﺒﻠﻐﻨﺎ ﻋﻦ ﺍﷲ ﻋﺰﻭﺟﻞ‬
‫ﻼ ﻭﻻ ﲪﻠﺔ ﳛﺘﻤﻠﻮﻧﻪ ﺣﱴ ﺧﻠﻖ ﺍﷲ ﻟﺬﻟﻚ ﺃﻗﻮﺍﻣﹰﺎ‪،٬‬‬
‫ﻣﺎ ﺃﻣﺮﻧﺎ ﺑﺘﺒﻠﻴﻐﻪ‪ ،٬‬ﻓﻠﻢ ﳒﺪ ﻟﻪ ﻣﻮﺿﻌﹰﺎ ﻭﻻ ﺃﻫ ﹰ‬
‫‪ ،٬‬ﻭﻣﻦ ﻧﻮﺭ ﺧﻠﻖ ﺍﷲ ﻣﻨﻪ ﳏﻤﺪﹰﺍ ﻭﺫﺭﻳﺘ ـﻪ‪،٬‬‬ ‫ﺧﻠﻘﻮﺍ ﻣﻦ ﻃﻴﻨﺔ ﺧﻠﻖ ﻣﻨﻬﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺫﺭﻳﺘﻪ‬
‫ﻭﺻﻨﻌﻬﻢ ﺑﻔﻀﻞ ﺭﲪﺘﻪ ﺍﻟﱵ ﺻﻨﻊ ﻣﻨﻬﺎ ﳏﻤﺪﹰﺍ ﻭﺫﺭﻳﺘﻪ‪ ،٬‬ﻓﺒﻠﻐﻨﺎ ﻋﻦ ﺍﷲ ﻣﺎ ﺍﻣﺮﻧﺎ ﺑﺘﺒﻠﻴﻐﻪ ‪ ،٬‬ﻓﻘﺒﻠﻮﻩ ﻭ‬
‫ﺍﺣﺘﻤﻠﻮﺍ ﺫﻟﻚ ]ﻓﺒﻠﻐﻬﻢ ﺫﻟﻚ ﻋﻨﺎ ﻓﻘﺒﻠﻮﻩ ﻭﺍﺣﺘﻤﻠﻮﻩ[ ﻭﺑﻠﻐﻬﻢ ﺫﻛﺮﻧﺎ‪ ،٬‬ﻓﻤﺎﻟﺖ ﻗﻠﻮ´ﻢ ﺇﱃ ﻣﻌﺮﻓﺘﻨﺎ‬
‫ﻭﺣﺪﻳﺜﻨﺎ‪ ،٬‬ﻓﻠﻮﻻ ﺃ‪‰‬ﻢ ﺧﻠﻘﻮﺍ ﻣﻦ ﻫﺬﺍ ﳌﺎ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ‪ ،٬‬ﻻ ﻭﺍﷲ ﻣﺎ ﺍﺣﺘﻤﻠﻮﻩ‪.‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺃﻗﻮﺍﻣﹰﺎ ﳉﻬﻨﻢ ﻭﺍﻟﻨﺎﺭ‪ ،٬‬ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺒﻠﻐﻬﻢ ﻛﻤﺎ ﺑﻠﻐﻨﺎﻫﻢ ﻭﺍﴰﺄﺯﻭﺍ ﻣﻦ ﺫﻟﻚ‬
‫ﻭﻧﻔﺮﺕ ﻗﻠﻮ´ﻢ ﻭﺭﺩﻭﻩ ﻋﻠﻴﻨﺎ ﻭﱂ ﳛﺘﻤﻠﻮﻩ ﻭﻛﺬﺑﻮﺍ ﺑﻪ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺳﺎﺣﺮ ﻛﺬﺍﺏ‪ ،٬‬ﻓﻄﺒﻊ ﺍﷲ ﻋﻠﻰ‬
‫ﻗﻠﻮ´ﻢ ﻭﺃﻧﺴﺎﻫﻢ ﺫﻟﻚ‪ ،٬‬ﰒ ﺃﻃﻠﻖ ﺍﷲ ﻟﺴﺎ‪‰‬ﻢ ﺑﺒﻌﺾ ﺍﳊﻖ‪ ،٬‬ﻓﻬﻢ ﻳﻨﻄﻘﻮﻥ ﺑﻪ ﻭﻗﻠﻮ´ﻢ ﻣﻨﻜﺮﺓ‪،٬‬‬
‫ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺩﻓﻌﹰﺎ ﻋﻦ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺃﻫﻞ ﻃﺎﻋﺘﻪ‪ ،٬‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻣﺎ ﻋﺒﺪ ﺍﷲ ﰲ ﺃﺭﺿﻪ‪ ،٬‬ﻓﺄﻣﺮﻧﺎ ﺑﺎﻟﻜﻒ‬
‫ﻋﻨﻬﻢ ﻭﺍﻟﺴﺘﺮ ﻭﺍﻟﻜﺘﻤﺎﻥ‪ ،٬‬ﻓﺎﻛﺘﻤﻮﺍ ﻋﻤﻦ ﺃﻣﺮ ﺍﷲ ﺑﺎﻟﻜﻒ ﻋﻨﻪ ﻭﺍﺳﺘﺮﻭﺍ ﻋﻤﻦ ﺃﻣﺮ ﺍﷲ ﺑﺎﻟﺴﺘﺮ‬
‫ﻭﺍﻟﻜﺘﻤﺎﻥ ﻋﻨﻪ‪.‬‬
‫‪ :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻫﺆﻻﺀ ﻟﺸﺮﺫﻣﺔ ﻗﻠﻴﻠﻮﻥ ﻓﺎﺟﻌﻞ ﳏﻴﺎﻧﺎ ﳏﻴﺎﻫﻢ‬ ‫ﻗﺎﻝ ‪ :‬ﰒ ﺭﻓﻊ ﻳﺪﻩ ﻭﺑﻜﻰ‪ ،٬‬ﻭﻗﺎﻝ‬
‫ﻭﳑﺎﺗﻨﺎ ﳑﺎ•ﻢ ﻭﻻ ﺗﺴﻠﻂ ﻋﻠﻴﻬﻢ ﻋﺪﻭﺍ ﻟﻚ ﻓﺘﻔﺠﻌﻨﺎ ´ﻢ‪ ،٬‬ﻓﺎﻧﻚ ﺇﻥ ﺃﻓﺠﻌﺘﻨﺎ ´ﻢ ﱂ ﺗﻌﺒﺪ ﺃﺑﺪﹰﺍ ﰲ‬
‫ﺃﺭﺿﻚ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ()‪.(1‬‬
‫‪ ،٬‬ﻗﺎﻝ‪) :‬ﺇ‡ﻧﺄﻣﺮﻧﺎ ﺳﺮ ﰲ ﺳﺮ‪ ،٬‬ﻭﺳﺮ ﻣﺴﺘﺴﺮ‪ ،٬‬ﻭﺳﺮ ﻻ ﻳﻔﻴﺪ ﺍﻻ ﺳﺮ‪،٬‬‬ ‫ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﻭﺳﺮ ﻋﻠﻰ ﺳﺮ‪ ،٬‬ﻭﺳﺮ ﻣﻘﻨﻊ ﺑﺴﺮ()‪.(2‬‬

‫‪) :‬ﺇ‡ﻧﺄﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺴﺘﻮﺭ ﻣﻘﻨﻊ ﺑﺎﳌﻴﺜﺎﻕ)‪،٬(3‬ﻣﻦ ﻫﺘﻜﻪ ﺃﺫﻟﻪ ﺍﷲ( )‪.(4‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‬

‫‪) :‬ﺇ‡ﻧﺄﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺴﺘﻮﺭ ﻣﻘﻨﻊ ﺑﺎﳌﻴﺜﺎﻕ ﻭﻣﻦ ﻫﺘﻜﻪ ﺃﺫﻟﻪ ﺍﷲ()‪.(5‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬

‫‪ -1‬اﻟﻜﺎﻓﻲ – اﻟﺸﻴﺦ اﻟﻜﻠﻴﻨﻲ ‪ :‬ج‪ 1‬ص‪.402‬‬

‫‪ -2‬ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت ‪ :‬ص ‪.48‬‬
‫‪ -3‬ﺗﺠﺪ ﺗﻔﺼﻴﻞ أآﺜﺮ ﺣﻮل اﻟﻤﻴﺜﺎق واﻟﺤﺠﺮ اﻟﺬي أودع ﻓﻴﻪ اﻟﻤﻴﺜﺎق ﻓﻲ ﻣﻠﺤﻖ رﻗﻢ )‪.(5‬‬
‫‪ -4‬ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت ‪ :‬ص ‪.48‬‬
‫‪ -5‬ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت ‪ :‬ص ‪.48‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﻟﺘﻔﺴﲑ‬ ‫�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﻱ‬
‫ﺍﳌﻬﺪﻱ‬ ‫ﺻﺪﺍﺭﺍﺕ ﺃ ﺭ‬
‫‪ ...................................... 14‬ﺍﺻ‬

‫‪) :‬ﺇ‡ﻧﺄﻣﺮﻧﺎ ﻫﻮ ﺍﳊﳊﻖ‪ ،٬‬ﻭﺣﻖ ﺍﳊﻖ‪ ،٬‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻭﺑﺎﺎﻃﻦ ﺍﻟﺒﺎﻃﻦ‪ ،٬‬ﻭﻫﻮ‬ ‫ﷲ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﻝ‬
‫ﺴﺮ‪ ،٬‬ﻭﺳﺮ ﻣﻘﻘﻨﻊ ﺑﺎﻟﺴﺮ( )‪.(1‬‬
‫ﺍﻟﺴﺮ‪ ،٬‬ﻭﻭﺳﺮ ﺍﻟﺴﺮ‪ ،٬‬ﻭﻭﺳﺮ ﺍﳌﺴﺘﺴ‬

‫ﺃﺭﺑﻌﺔ ﻋﺸﺮ‬
‫ﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻫﻲ ﻋﻠﻰ ﻋﻋﺪﺩ ﻣﻨﺎﺯﻝ ﺍﺍﻟﻘﻤﺮ‪ ،٬‬ﺔ‬
‫ﻭﻫﺬﺬﻩ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻭﻭﺍﻟﻌﺸﺮﻭﻥ ﺣﺣﺮﻓﹰﺎ ﻣﻦ ﺍﻟﻌﻠ‬
‫ﻀﻞ ™ﺎ ﻋﻠﻰ ﺍﺍﻟﻌﺎﳌﲔ‬
‫ﺣﺠﺞ ﺍﷲ ﻭﻛﻠﻤﺎﺎﺗﻪ ﺍﻟﱵ ﺗﻔﻀ‬
‫ﻫﻲ ﰲ ﺍﻟﺸﻬﺮ‪ ،٬‬ﻭﻫﻢ ﺞ‬ ‫ﻼ ﹰﻻ ﻛﻤﺎ ﻲ‬
‫ﻗﻤﺮﹰﺍ ﻭﺃﺭﺭﺑﻌﺔ ﻋﺸﺮ ﻫﻼ‬
‫ﻭﺍﳊﺞ ﺍﻷﻷﻛﱪ‪.‬‬

‫ﻭﻋﻠﻲ ﻭﻓﺎﻃﻤﺔ ﻭﺍﳊﺴﻦ ﻭﺍﺍﳊﺴﲔ ﻭﻋﻠﻠﻲ ﻭﳏﻤﺪ ﻭﻭﺟﻌﻔﺮ‬

‫ﺍﻷﻗﻗﻤﺎﺭ ﺍﻷﺭﺑﻌﺔﺔ ﻋﺸﺮ ﻫﻢ‪) :‬ﳏﻤﺪ ﻠﻲ‬
‫ﻭﻣﻮﺳﻰ ﻭﻋﻠﻲ ﻭﳏﻤﻤﺪ ﻭﻋﻠﻲ ﻭﺍﳊﺴﻦ ﻭﳏﻤﻤﺪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ(‪.‬‬

‫ﻣﻘﺎﻣﺎﻥ‪ :‬ﻣﻘﺎﻡ ﺍﻟﺮﺳﺳﺎﻟﺔ ﻭﻣﻘﺎﻡ ﺍﻟﻮﻻﻳﺔ‪ ،٬‬ﻓﻴﻜﻜﻮﻧﻮﻥ‬

‫ﻥ‬ ‫ﺃﻣﺎ ﺍﻷﻫﻠﺔ ﻓﻬﻢ‪) :‬ﺇﺛﻨﺎ ﺮ‬
‫ﻋﺸﺮ ﻣﻬﺪﻳﹰﺎ ﻭﻷﻭﳍﻢ‬
‫ﻓﻴﻜﻮﻧﻮﻥ ﺃﺭﺭﺑﻌﺔ ﻋﺸﺮ(‪.‬‬ ‫ﺸﺮ‪ ،٬‬ﻭﻣﻌﻬﻢ ﺍﺍﺑﻨﺔ ﻓﺎﻃﻤﺔ ﺍﻟﻟﺰﻫﺮﺍﺀ‬
‫ﺛﻼﺛﺔ ﻋﺸ‬

‫‪G‬ﻲﻲ @ﻣﻮ@ﺍﻗ‪G‬ﻴﺖ‪ M‬ﻟ‪G‬ﻠﻨﱠﺎ ﹺ‬

‫ﺱ‬ ‫ﻚ @ﻋ ﹺﻦ ﺍﹾﻟﹶﺄ ‪G‬ﻫ ‪m‬ﻠ ‪G‬ﺔ ﹸﻗ ﹾﻞ ﻫ @‬
‫ﺴﺄﹶﻟﻟﻮ@ﻧ @‬
‫ﻭﺍﻷﻷﻫﻠﺔ ﻣﻨﻬﻢ ﻫﻫﻢ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﻭﺍﻟﻘﻘﻴﺎﻣﺔ ﴿@ﻳ ‪A‬‬
‫ﺕ ‪G‬ﻣ ‪A‬ﻦ ﹶﺃ‪A‬ﺑﻮ@ﺍﹺﺑﻬ@ﺎ‬
‫‪G‬ﻦﱠ ﺍﹾﻟﹺﺒ ﱠﺮ @ﻣ ﹺﻦ ﺍﱠﺗﻘﹶﻰ @ﻭﹾﺃﺗ‪M‬ﻮﺍ ﺍﹾﻟ‪M‬ﺒﻴ‪M‬ﻮ @‬
‫ﹸﻬ‪M‬ﻮ ﹺﺭﻫ@ﺎ @ﻭﹶﻟﻜﻦ‬
‫ﺕ ‪G‬ﻣ ‪A‬ﻦ ﻇﻬ‬
‫ﺲ ﺍﹾﻟﹺﺒ ﱡﺮ ﹺﺑﹶﺄ ﹾﻥ @ﺗ ﹾﺄﺗ‪M‬ﻮﺍ ﺍﹾﻟﺒﻴ‪M‬ﻴ‪M‬ﻮ @‬
‫ﺞ @ﻭﹶﻟ ‪A‬ﻴ @‬
‫ﺤﱢ‬
‫ﻭ@ﺍﹾﻟ @‬
‫ﻭ@ﺍﱠﺗﻘﹸﻮﺍ ﻟﺍﻟ ‪m‬ﻠ @ﻪ ﹶﻟ @ﻌ ‪m‬ﻠﻜﹸ ‪A‬ﻢ ﺗ‪M‬ﻔﻔﹾ ‪G‬ﻠﺤ‪M‬ﻮ ﹶﻥ﴾)‪.(2‬‬

‫ﻋﻨﺪ ﺍﷲ ﺃﻟﻒ ﺳﺳﻨﺔ ﻭﺑﻌﺾ ﺍﻷﻟﻒ‬

‫ﻭﺍﻟﻘﻤﺮ‪ ،٬‬ﻭﻫﻮ ﺪ‬
‫ﻫﻮ ﻳﻮﻡ ﻏﻴﺒﺔ ﺍﺍﳍﻼﻝ ﻤﺮ‬
‫ﻭﺍﻟﻴﻮﻮﻡ ﺍﻟﺒﺎﻗﻲ ﻣﻦﻦ ﺍﻟﺸﻬﺮ ﻮ‬
‫ﻒ @ﺳ@ﻨ ‪o‬ﺔ ‪G‬ﻣﻤﱠﺎ‬
‫ﺽ ﹸﺛ ﱠﻢ @ﻳ ‪A‬ﻌﺮ‪M‬ﺝ‪ M‬ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ ﻓ‪G‬ﻲ @ﻳ ‪A‬ﻮ ﹴﻡ ﻛﹶﺎ ﹶﻥ ‪G‬ﻣ ﹾﻘﺪ@ﺍ ‪M‬ﺭ ‪M‬ﻩ ﹶﺃﹾﻟ @‬
‫ﺴﻤ@ﺎ ِﺀ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫‪M‬ﺪﱢﺑ ‪M‬ﺮ ﺍﹾﻟﹶﺄ ‪A‬ﻣ @ﺮ ﻣ‪G‬ﻦ@ﻦ ﺍﻟ ﱠ‬
‫ﺳﻨﺔ ﴿ﻳﺪ@‬
‫@ﺗ ‪M‬ﻌﺪﱡﻭ ﹶﻥ﴾)‪.(3‬‬

‫ﻭﺑﻌﺾ ﺍﻟﻴﻮﻡ‬
‫ﻛﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻠﻮﻡ‪ ،٬‬ﻓﻼﺑﺪ ﻟﻟﻪ ﺃﻥ ﻳﻐﻴﺐ ﺍﻟﻴﻮﻡ ﺾ‬ ‫ﻭﻫﻲ ﻣﻮﺍﻓﻘﺔ ﻟﻐﻴﻴﺒﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﻬﺪﻱ‬
‫ﻲ‬
‫ﻟﺘﺘﻢ ﻛﻠﻤﻤﺔ ﺍﷲ )‪،٬(4‬‬

‫ﺴﻦ اﻟﺼﻔﺎر‪ :‬ص ‪.48‬‬ ‫ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت – ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴ‬ ‫ﺮ‬ ‫‪-1‬‬
‫‪ -2‬اﻟﺒﻘﺮة ‪.189 :‬‬
‫اﻟﺴﺠﺪة ‪.5 :‬‬
‫ة‬ ‫‪-3‬‬
‫ﻓﻬﻲ ﺷﺮط ﻟﻬﺬا اﻟﻟﻘﻀﺎء‪،‬‬ ‫ﺑﺎﻟﻘﺴﻂ واﻟﻌﺪل ﻲ‬ ‫ﻂ‬ ‫ﺑﻴﻦ أهﻞ اﻟﺤﻖ وواﻟﺒﺎﻃﻞ‬ ‫ت إﻟﻰ هﺬا اﻟﻌﻌﺎﻟﻢ ﻗﻀﻲ ﻦ‬ ‫‪ -4‬هﺬﻩ اﻟﻟﻜﻠﻤﺔ إن ﺟﺎءت‬
‫ﻦ( اﻟﺼﺎﻓﺎت‪) ،1711 :‬‬ ‫ﺳﻠِﻴ َ‬
‫ﺖ َآ ِﻠ َﻤ ُﺘﻨَﺎ ِﻟ ِﻌﺒﺒﺎَﺎ ِدﻧَﺎ ا ْﻟ ُﻤ ْﺮ َ‬‫َﻘَ ْ‬
‫ﺳﺒﻘ‬‫ﻞ اﻻﻧﺒﻴﺎء واﻻووﺻﻴﺎء اﻟﺴﺎﺑﻘﻴﻴﻦ‪َ ) ،‬و َﻟ َﻘ ْﺪ َ‬ ‫وﻋﺪ وﻋﺪﻩ اﷲ ﻟﻜﻞ‬ ‫وهﻲ ﺪ‬
‫ن ( ﻳﻳﻮﻧﺲ ‪:‬‬ ‫ﺨ َﺘ ِﻠﻔُﻮ َ‬
‫ِﻴﻪِ َﻳ ْ‬
‫ﻲ َﺑ ْﻴ َﻨ ُﻬ ْﻢ ﻓِﻴﻤَﺎ ﻓ ﻪ‬ ‫ﻀَ‬ ‫ﻚ َﻟ ُﻘ ِ‬ ‫ﺖ ﻣِﻦ رﱠﺑﱢ َ‬ ‫ﺳ َﺒ َﻘ ْ‬‫ﺧ َﺘﻠَﻔُﻮ ْا َو َﻟ ْﻮ َﻻ َآ ِﻠ َﻤ ٌﺔ َ‬
‫ﺣ َﺪ ًة ﻓَﺎ ْ‬
‫س ِإﻻﱠ ُأﻣﱠ ًﺔ وَا ِ‬‫ن ااﻟﻨﱠﺎ ُ‬ ‫َوﻣَﺎ آَﺎ َ‬
‫ﻲ َﺑ ْﻴ َﻨ ُﻬ ْﻢ وَإِﻧﱠ ُﻬ ْﻢ َﻟﻔِﻲ ﺷَﻚﱟ ﻣﱢ ْﻨ ُﻪ ُﻣﺮِﻳ ٍ‬
‫ﺐ(‬ ‫ﻀَ‬ ‫ﻚ َﻟ ُﻘ ِ‬ ‫ﺖ ِﻣﻦ رﱠﺑﱢ َ‬ ‫ﺳ َﺒ َﻘ ْ‬
‫ِﻒ ﻓِﻴ ِﻪ َو َﻟ ْﻮ َﻻ َآﻠِﻤَ ٌﺔ َ‬ ‫ﻒ‬
‫ﺧ ُﺘﻠ َ‬ ‫ب ﻓَﺎ ْ‬‫ﻰ ا ْﻟ ِﻜﺘَﺎ َ‬
‫َﺪ ﺁ َﺗ ْﻴﻨَﺎ ﻣُﻮﺳَﻰ‬
‫‪َ ) ،19‬و َﻟﻘﺪْ‬
‫ﺖ ﻣِﻦ ﱠرﺑﱢ َ‬
‫ﻚ إِﻟَﻰ‬ ‫ﺳ َﺒ َﻘ ْ‬‫َﻬُ ْﻢ َو َﻟ ْﻮﻟَﺎ َآ ِﻠ َﻤ ٌﺔ َ‬
‫َﻌ ِﺪ ﻣَﺎ ﺟَﺎء ُه ُﻢ ا ْﻟ ِﻌ ْﻠ ُﻢ َﺑﻐْﻴ ًﺎ َﺑ ْﻴﻨﻬ‬ ‫هﻮد ‪ ،110 :‬ﻓﺼﻠﺖ ‪َ ) ،45 :‬وﻣَﺎ َﺗ َﻔ ﱠﺮﻗُﻮا ِإﻟﱠﺎ ﻣِﻦ ﺑﻌْ‬
‫وهﺬﻩ اﻟﻜﻠﻤﺔ‬
‫اﻟﺸﻮرى ‪ ،14 :‬ﻩ‬ ‫ى‬ ‫ﺐ(‬‫ﺷﻚﱟ ﻣﱢ ْﻨ ُﻪ ُﻣﺮِﻳ ٍ‬ ‫َﻔِﻲ َ‬ ‫ب ﻣِﻦ َﺑ ْﻌ ِﺪ ِه ْﻢ ﻟﻔ‬ ‫ﻦ أُو ِرﺛُﻮا ا ْﻟ ِﻜﺘَﺎ َ‬ ‫ﻲ َﺑ ْﻴ َﻨ ُﻬ ْﻢ وَإِنﱠ اﻟﱠﺬِﻳ َ‬
‫ﻀَ‬‫َﻤﻰ ﻟﱠ ُﻘ ِ‬
‫ﺟ ٍﻞ ﻣﱡﺴﻤﻰ‬ ‫َأ َ‬
 ‫‪15...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺴ ‡ﻤ ‪£‬ﻰ﴾)‪،٬(1‬ﻭﺗﺘﻢ ﺃﻳﺎﻡ ﺍﷲ ﺑﺎﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻴﻮﻡ‬

‫ﻚ ﹶﻟﻜﹶﺎ ﹶﻥ ‪G‬ﻟﺰ@ﺍﻣﹰﺎ ﻭ@ﺃﹶﺟ@ﻞﹲ ﻣ‪@ M‬‬
‫ﺖ ‪G‬ﻣ ‪A‬ﻦ @ﺭﱢﺑ @‬
‫﴿ @ﻭﹶﻟﻮ‪A‬ﻻ ﻛﹶﻠ‪G‬ﻤ@ﺔﹲ @ﺳ@ﺒ ﹶﻘ ‪A‬‬
‫ﺍﻷﺧﲑ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺑﻌﺾ ﺍﻟﻴﻮﻡ )ﻳﻮﻡ ﺍﻟﻐﻴﺒﺔ( ﳝﺜﻞ ﺍﳊﺮﻑ ﺍﳌﺨﺰﻭﻥ ﺍﳌﻜﻨﻮﻥ ﻋﻨﺪ ﺍﷲ ﺍﻟﺬﻱ ﱂ ﳜﺮﺝ ﻣﻨﻪ‬
‫ﺇﱃ ﻏﲑﻩ‪ ،٬‬ﻭﻻ ﻳﻌﻠﻤﻪ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ‪ ،٬‬ﻭﻫﻮ ﺳﺮ ﻏﻴﺒﺔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ‪ ،٬‬ﻭﻫﻮ ﻭﺍﻭ )ﻫﻮ(‪ .‬ﺃﻣﺎ ﻫﺎﺀ )ﻫﻮ(‬
‫‪ ،٬‬ﻭﻫﻲ ﺳﺮﻫﻢ ﻛﻤﺎ‬ ‫ﻓﻬﻲ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ﺣﺮﻓﹰﺎ ﺍﻟﱵ ﻻ ﻳﻌﻠﻤﻬﺎ ﺑﺘﻤﺎﻣﻬﺎ ﺇﻻ ﺁﻝ ﳏﻤﺪ‬
‫ﻗﺪﻣﺖ‪ .‬ﻓﺎﳌﻄﻠﻮﺏ ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﻣﻌﺮﻓﺔ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻻﺛﻨﲔ ﻭﺳﺒﻌﲔ ﺣﺮﻓﹰﺎ)‪،٬(2‬‬

‫هﻲ اﻟﻘﺎﺋﻢ اﻟﻤﻬﺪي واﻟﻌﺬاب اﻟﺬي ﻳﺮاﻓﻘﻪ‪ ،‬وﻣﺠﻴﺌﻪ وهﻮ ﻳﺤﻤﻞ ﺣﺮوف اﻟﻤﻌﺮﻓﺔ اﻟﺜﻤﺎن واﻟﻌﺸﺮﻳﻦ ﻟﻴﻨﺸﺮ اﻟﺴﺒﻊ‬
‫واﻟﻌﺸﺮﻳﻦ ﺑﻴﻦ اﻟﻨﺎس ﻟﻴﻌﺮﻓﻮا ﺑﻬﺎ اﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺔ اﻟﺤﺮف اﻻﺧﻴﺮ أو ﻣﻌﺮﻓﺔ اﻟﻜﻨﻪ واﻟﺤﻘﻴﻘﺔ‪ ،‬وﻻﺑﺪ أن ﻳﺄﺗﻲ اﻟﻘﺎﺋﻢ‬
‫ﺑﻌﺪ أن ﻳﻨﻘﻀﻲ ﺑﻌﺾ اﻟﻴﻮم اﻻﺧﻴﺮ ﻟﻴﻜﻮن ﻣﺠﻴﺌﻪ ﻓﻲ اﻟﻮﻗﺖ اﻟﺬي ﻗﺪرﻩ اﷲ ﻓﻲ اﻟﻴﻮم اﻻﺧﻴﺮ ﻣﻦ ﺷﻬﺮ اﷲ اي ﻓﻲ‬
‫ﺖ ا ْﻟ َﻤ ْﻌﻠُﻮ ِم( اﻟﺤﺠﺮ ‪ ،38 - 37 :‬اﻟﻴﻮم اﻻﺧﻴﺮ ﻳﻮم اﻟﻐﻴﺒﺔ‬ ‫ﻦ * ِإﻟَﻰ ﻳَﻮ ِم ا ْﻟ َﻮ ْﻗ ِ‬ ‫ﻈﺮِﻳ َ‬ ‫ﻦ ا ْﻟﻤُﻨ َ‬ ‫ﻚ ِﻣ َ‬‫ﺁﺧﺮ اﻟﺰﻣﺎن )ﻗَﺎ َل َﻓ ِﺈ ﱠﻧ َ‬
‫اﻟﺬي ﻳﻤﺜﻞ اﻟﺤﺮف اﻟﻤﻜﻨﻮن اﻟﻤﺨﺰون‪.‬‬
‫وﻻﺑﺪ ﻟﻺﻣﺎم اﻟﻤﻬﺪي أن ﻳﻐﻴﺐ وﻻ ﻳﻈﻬﺮ ﺣﺘﻰ ﺗﺘﻢ آﻠﻤﺔ اﷲ وﻳﺄﺗﻲ اﻟﻘﺎﺋﻢ ﺑﺎﻻﻣﺮ ﻣﻦ وﻟﺪﻩ إﻟﻰ هﺬا اﻟﻌﺎﻟﻢ اﻟﺠﺴﻤﺎﻧﻲ‪،‬‬
‫ﻟﻴﺘﻤﻜﻦ اﻻﻣﺎم اﻟﻤﻬﺪي ﻣﻦ اﻇﻬﺎر دﻋﻮﺗﻪ ﻣﻊ وﺟﻮد اﻟﻮارث واﻟﻌﺬاب اﻟﺬي ﻳﺮاﻓﻘﻪ‪ ،‬ﻓﺎﻟﻘﺎﺋﻢ هﻮ آﻠﻤﺔ اﷲ واﻟﻌﺬاب‬
‫اﻟﺬي ﻳﻨﺘﻘﻢ ﺑﻪ ﻣﻦ أﻋﺪاﺋﻪ وأﻋﺪاء اﻷﻧﺒﻴﺎء واﻷوﺻﻴﺎء‪ ،‬وهﻮ وﻋﺪ اﷲ ﻟﻸﻧﺒﻴﺎء ﺑﻨﺼﺮهﻢ ﻓﻲ اﻟﻨﻬﺎﻳﺔ‪ ،‬ﻓﻬﻮ ﻧﻔﺴﻪ‬
‫اﻟﻌﺬاب واﻟﻨﺼﺮ اﻟﻤﺤﺪود اﻟﺬي راﻓﻖ دﻋﻮاﺗﻬﻢ ﻓﻲ اﻟﺴﺎﺑﻖ‪ ،‬وﺳﻴﻜﻮن اﻟﻌﺬاب واﻟﻨﺼﺮ اﻷآﺒﺮ اﻟﺬي وﻋﺪهﻢ اﷲ ﺑﻪ‬
‫ن*‬ ‫ﻦ * ِإ ﱠﻧ ُﻬ ْﻢ َﻟ ُﻬ ُﻢ ا ْﻟﻤَﻨﺼُﻮرُو َ‬ ‫ﺳﻠِﻴ َ‬
‫ﺖ َآ ِﻠ َﻤ ُﺘﻨَﺎ ِﻟ ِﻌﺒَﺎ ِدﻧَﺎ ا ْﻟ ُﻤ ْﺮ َ‬
‫ﺳ َﺒ َﻘ ْ‬
‫ﻓﻲ ﻧﻬﺎﻳﺔ اﻟﺰﻣﺎن وﻓﻲ اﻟﻴﻮم اﻻﺧﻴﺮ ﻣﻦ أﻳﺎم اﷲ ) َو َﻟ َﻘ ْﺪ َ‬
‫ن * َﻓ ِﺈذَا‬
‫ﺠﻠُﻮ َ‬
‫ﺴ َﺘ ْﻌ ِ‬
‫ن * َأ َﻓ ِﺒ َﻌﺬَا ِﺑﻨَﺎ َﻳ ْ‬ ‫ﺼﺮُو َ‬ ‫ف ُﻳ ْﺒ ِ‬ ‫ﺴ ْﻮ َ‬ ‫ﺼ ْﺮ ُه ْﻢ َﻓ َ‬ ‫ﻦ * َوَأ ْﺑ ِ‬ ‫ﻋ ْﻨ ُﻬ ْﻢ ﺣَﺘﱠﻰ ﺣِﻴ ٍ‬
‫ن * َﻓ َﺘ َﻮ ﱠل َ‬ ‫ن ﺟُﻨﺪَﻧَﺎ َﻟ ُﻬ ُﻢ ا ْﻟﻐَﺎ ِﻟﺒُﻮ َ‬
‫َوِإ ﱠ‬
‫ﻦ( اﻟﺼﺎﻓﺎت ‪.177 -171 :‬‬ ‫ح ا ْﻟﻤُﻨ َﺬرِﻳ َ‬‫ﺻﺒَﺎ ُ‬
‫ﺣ ِﺘ ِﻬ ْﻢ َﻓﺴَﺎء َ‬ ‫َﻧ َﺰ َل ِﺑﺴَﺎ َ‬
‫‪ -1‬ﻃﻪ ‪.129 :‬‬
‫ﻈ َﻢ‬
‫ﻋَ‬ ‫ﺳ َﻢ اﻟﱠﻠ ِﻪ ا ْﻟ َﺄ ْ‬ ‫نا ْ‬ ‫ل‪ِ) :‬إ ﱠ‬ ‫ﻗَﺎ َ‬ ‫ﺟ ْﻌ َﻔ ٍﺮ‬
‫ﻦ َأﺑِﻲ َ‬ ‫ﻋْ‬ ‫‪ -2‬ﻓﻲ ﻣﺮﺗﺒﺔ اﻟﻜﻨﻪ واﻟﺤﻘﻴﻘﺔ او اﻻﺳﻢ اﻷﻋﻈﻢ اﻷﻋﻈﻢ اﻷﻋﻈﻢ‪َ ،‬‬
‫ﻦ‬
‫ض ﻣَﺎ َﺑ ْﻴ َﻨ ُﻪ َو َﺑ ْﻴ َ‬ ‫ﻒ ﺑِﺎ ْﻟ َﺄ ْر ِ‬ ‫ﺴ َ‬ ‫ﺨ ِ‬ ‫ﺣﺪٌ‪َ ،‬ﻓ َﺘ َﻜﱠﻠ َﻢ ِﺑ ِﻪ َﻓ ُ‬ ‫ف وَا ِ‬ ‫ﻒ ِﻣ ْﻨﻬَﺎ ﺣَ ْﺮ ٌ‬ ‫ﺻ َ‬ ‫ﻋ ْﻨ َﺪ ﺁ َ‬ ‫ن ِ‬ ‫ﺣﺮْﻓﺎً‪ ،‬وَإِ ﱠﻧﻤَﺎ آَﺎ َ‬ ‫ﻦ َ‬ ‫ﺳ ْﺒﻌِﻴ َ‬ ‫ﻋﻠَﻰ َﺛﻠَﺎ َﺛ ٍﺔ َو َ‬ ‫َ‬
‫ﻦ‬
‫ﻋ ْﻨ َﺪﻧَﺎ ِﻣ َ‬ ‫ﻦ ِ‬ ‫ﺤُ‬ ‫ﻃ ْﺮ َﻓ ِﺔ ﻋَ ْﻴﻦٍ‪َ ،‬و َﻧ ْ‬ ‫ﻦ َ‬ ‫ع ِﻣ ْ‬ ‫ﺳ َﺮ َ‬‫ﺖ َأ ْ‬‫ض آَﻤَﺎ آَﺎ َﻧ ْ‬ ‫ت ا ْﻟ َﺄ ْر ُ‬ ‫ﺴﺮِﻳ َﺮ ﺑِﻴَﺪِﻩِ‪ُ ،‬ﺛﻢﱠ ﻋَﺎ َد ِ‬ ‫ﺣﺘﱠﻰ َﺗﻨَﺎ َو َل اﻟ ﱠ‬ ‫ﺲ َ‬ ‫ﺳﺮِﻳ ِﺮ ِﺑ ْﻠﻘِﻴ َ‬ ‫َ‬
‫ﺣ ْﻮ َل َوﻟَﺎ‬ ‫ﻋ ْﻨ َﺪﻩُ‪َ ،‬وﻟَﺎ َ‬ ‫ﺐ ِ‬ ‫ﻋ ْﻠ ِﻢ ا ْﻟ َﻐ ْﻴ ِ‬
‫ﺳ َﺘ ْﺄ َﺛ َﺮ ِﺑ ِﻪ ﻓِﻲ ِ‬ ‫ﻋ ْﻨ َﺪ اﻟﱠﻠ ِﻪ َﺗﻌَﺎﻟَﻰ ا ْ‬ ‫ف وَاﺣِ ٌﺪ ِ‬ ‫ﺣﺮْﻓﺎً‪ ،‬وَﺣَ ْﺮ ٌ‬ ‫ن َ‬ ‫ﺳ ْﺒﻌُﻮ َ‬ ‫ن َو َ‬ ‫ﻈ ِﻢ ا ْﺛﻨَﺎ ِ‬ ‫ﻋَ‬ ‫ﺳ ِﻢ ا ْﻟ َﺄ ْ‬
‫اﻟِﺎ ْ‬
‫ﻲ ا ْﻟﻌَﻈِﻴﻢ(اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.230‬‬ ‫ُﻗ ﱠﻮ َة ِإﻟﱠﺎ ﺑِﺎﻟﱠﻠ ِﻪ ا ْﻟ َﻌ ِﻠ ﱢ‬
‫ﻲ ﻣُﻮﺳَﻰ َأ ْر َﺑ َﻌ َﺔ‬ ‫ﻄَ‬ ‫ﻋِ‬ ‫ن َﻳ ْﻌ َﻤ ُﻞ ﺑِﻬِﻤَﺎ‪َ ،‬وُأ ْ‬ ‫ﻦ آَﺎ َ‬ ‫ﺣ ْﺮ َﻓ ْﻴ ِ‬‫ﻲ َ‬ ‫ﻄَ‬ ‫ﻋِ‬ ‫ُأ ْ‬ ‫ﻦ َﻣ ْﺮ َﻳ َﻢ‬‫ن ﻋِﻴﺴَﻰ ا ْﺑ َ‬ ‫‪ ،‬ﻗﺎل‪ِ) :‬إ ﱠ‬ ‫ﻋﻦ أﺑﻲ ﻋﺒﺪ اﷲ‬
‫ﻦ‬
‫ﺸﺮِﻳـ َ‬ ‫ﻋ ْ‬ ‫ﺧ ْﻤﺴَـ ًﺔ َو ِ‬ ‫ﻲ ﺁ َد ُم َ‬ ‫ﻄَ‬ ‫ﻋِ‬ ‫ﺣﺮْﻓﺎً‪َ ،‬وُأ ْ‬ ‫ﺸ َﺮ َ‬ ‫ﻋ َ‬ ‫ﺴ َﺔ َ‬ ‫ﺧ ْﻤ َ‬ ‫ح َ‬ ‫ﻲ ﻧُﻮ ٌ‬ ‫ﻄَ‬ ‫ﻋِ‬ ‫ﺣ ُﺮفٍ‪َ ،‬و ُأ ْ‬ ‫ﻲ ِإ ْﺑﺮَاهِﻴ ُﻢ َﺛﻤَﺎ ِﻧ َﻴ َﺔ َأ ْ‬ ‫ﻄَ‬ ‫ﻋِ‬ ‫أَﺣْـ ُﺮفٍ‪َ ،‬وُأ ْ‬
‫ﻲ ُﻣﺤَ ﱠﻤ ٌﺪ‬ ‫ﻄَ‬ ‫ﻋِ‬ ‫ﺣﺮْﻓ ًﺎ ُأ ْ‬‫ن َ‬ ‫ﺳ ْﺒﻌُﻮ َ‬ ‫ﻈ َﻢ ﺛَﻠَﺎﺛَ ٌﺔ َو َ‬ ‫ﻋَ‬‫ﺳ َﻢ اﻟﱠﻠ ِﻪ ا ْﻟ َﺄ ْ‬ ‫نا ْ‬ ‫‪َ ،‬و ِإ ﱠ‬ ‫ﺤ ﱠﻤ ٍﺪ‬
‫ﻚ ُآﻠﱠ ُﻪ ِﻟ ُﻤ َ‬‫ﺟ َﻤ َﻊ َذ ِﻟ َ‬ ‫ن اﻟﱠﻠ َﻪ َﺗﻌَﺎﻟَﻰ َ‬ ‫ﺣَـﺮْﻓﺎً‪َ ،‬وِإ ﱠ‬
‫ف وَاﺣِ ٌﺪ(اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.230‬‬ ‫ﻋ ْﻨ ُﻪ ﺣَ ْﺮ ٌ‬ ‫ﺐ َ‬ ‫ﺠ َ‬ ‫ﺣِ‬ ‫ﺣﺮْﻓ ًﺎ َو ُ‬ ‫ﻦ َ‬ ‫ﺳ ْﺒﻌِﻴ َ‬ ‫ﻦ َو َ‬ ‫ا ْﺛ َﻨ ْﻴ ِ‬
‫ﻈ ُﻢ ﺛَﻠَﺎﺛَ ٌﺔ‬ ‫ﻋَ‬ ‫ﺳ ُﻢ اﻟﱠﻠ ِﻪ ا ْﻟ َﺄ ْ‬ ‫ل‪) :‬ا ْ‬ ‫ﺳ ِﻤ ْﻌ ُﺘ ُﻪ َﻳﻘُﻮ ُ‬ ‫ل‪َ :‬‬ ‫ﻗَﺎ َ‬ ‫ﺴ َﻜ ِﺮ‬‫ﺐ ا ْﻟ َﻌ ْ‬‫ﺣ ِ‬ ‫ﻦ ﺻَﺎ ِ‬ ‫ﺴِ‬ ‫ﺤَ‬ ‫ﻦ َأﺑِﻲ ا ْﻟ َ‬ ‫ﻋْ‬ ‫ﻲ َ‬ ‫ﺤ ﱠﻤ ٍﺪ اﻟ ﱠﻨ ْﻮ َﻓِﻠ ﱢ‬
‫ﻦ ُﻣ َ‬ ‫ﻲ ْﺑ ِ‬ ‫ﻋِﻠ ﱢ‬ ‫ﻦ َ‬ ‫ﻋْ‬ ‫َ‬
‫ﺲ‬
‫ش ِﺑ ْﻠﻘِﻴ َ‬ ‫ﻋ ْﺮ َ‬ ‫ﺳ َﺒ ٍﺈ ‪َ ،‬ﻓ َﺘﻨَﺎ َو َل َ‬ ‫ﻦ َ‬ ‫ض ﻓِﻴﻤَﺎ َﺑ ْﻴ َﻨ ُﻪ َو َﺑ ْﻴ َ‬ ‫ﺖ َﻟ ُﻪ ا ْﻟ َﺄ ْر ُ‬ ‫ﺨ َﺮ َﻗ ْ‬ ‫ف َﻓ َﺘ َﻜﱠﻠ َﻢ ِﺑ ِﻪ ﻓَﺎ ْﻧ َ‬‫ﻒ ‪ ،‬ﺣَ ْﺮ ٌ‬ ‫ﺻ َ‬ ‫ﻋ ْﻨ َﺪ ﺁ َ‬ ‫ن ِ‬ ‫ﺣﺮْﻓ ًﺎ آَﺎ َ‬ ‫ن َ‬ ‫ﺳ ْﺒﻌُﻮ َ‬ ‫َو َ‬
‫ف‬ ‫ﺣﺮْﻓﺎً‪ ،‬وَﺣَ ْﺮ ٌ‬ ‫ن َ‬ ‫ﺳ ْﺒﻌُﻮ َ‬ ‫ن َو َ‬ ‫ﻋ ْﻨ َﺪﻧَﺎ ِﻣ ْﻨ ُﻪ ا ْﺛﻨَﺎ ِ‬ ‫ﻃ ْﺮ َﻓ ِﺔ ﻋَ ْﻴﻦٍ‪َ ،‬و ِ‬ ‫ﻦ َ‬ ‫ض ﻓِﻲ َأ َﻗ ﱠﻞ ِﻣ ْ‬ ‫ﺖ ا ْﻟ َﺄ ْر ُ‬ ‫ﻄ ِ‬ ‫ﺴَ‬ ‫ﺳﻠَ ْﻴﻤَﺎنَ‪ُ ،‬ﺛﻢﱠ ا ْﻧ َﺒ َ‬ ‫ﺻ ﱠﻴ َﺮ ُﻩ ِإﻟَﻰ ُ‬ ‫ﺣﺘﱠﻰ َ‬ ‫َ‬
‫ﺐ(اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.230‬‬ ‫ﻋ ْﻠ ِﻢ ا ْﻟ َﻐ ْﻴ ِ‬
‫ﺴﺘَ ْﺄﺛِ ٌﺮ ِﺑ ِﻪ ﻓِﻲ ِ‬ ‫ﻋ ْﻨ َﺪ اﻟﱠﻠ ِﻪ ُﻣ ْ‬ ‫ِ‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 16‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﻫﻲ ﺑﺎﻃﻦ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻳﻦ ﺣﺮﻓﹰﺎ)‪ ،٬(1‬ﻟﻴﻌﺮﻑ ™ﺎ ﺍﻟﻌﺒﺪ ﺇﻧﻪ ﻋﺎﺟﺰ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺩﻭﻥ ﺍﳊﺮﻑ‬
‫ﺍﻟﺒﺎﻗﻲ ‪ ،٬‬ﻓﻼ ﻳﺒﻘﻰ ﺇﻻ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﳌﻌﺮﻓﺔ‪ ،٬‬ﻓﻠﻮ ﻋﺮﻓﺖ ﻡ ﺡ ﻡ ﻣﻦ ﺍﺳﻢ ﳏﻤﺪ ﻫﻞ ﻳﻘﺎﻝ ﺇﻧﻚ ﺗﻌﺮﻑ‬
‫ﳏﻤﺪﹰﺍ ؟ ﺃﻡ ﻳﻘﺎﻝ ﺇﻧﻚ ﻻ ﺗﻌﺮﻑ ﳏﻤﺪﹰﺍ ؟ ﺑﻞ ﻏﺎﻳﺔ ﻣﺎ ﺗﻌﺮﻓﻪ ﺣﺮﻭﻓﹰﺎ ﻣﻦ ﺍﻻﺳﻢ ﻭﻻ ﻳﻌﺮﻑ ﺍﻻﺳﻢ ﺇﻻ‬
‫ﺑﻜﻞ ﺣﺮﻭﻓﻪ‪.‬‬

‫ﻯ ﻟﻠﻨﺎﺱ ﻭﺑﻴﻨﺎﺕ ﻣﻦ ﺍﳍﺪﻯ‪ ،٬‬ﻟﻴﺤﲕ‬

‫ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ ﻫﺪ ‪Â‬‬
‫ﻣﻦ ﳛﲕ ﻋﻦ ﺑﻴﻨﺔ ﻭﻳﻬﻠﻚ ﻣﻦ ﻳﻬﻠﻚ ﻋﻦ ﺑﻴﻨﺔ ﴿ @ﺳ@ﻴﻘﹸﻮ ﹸﻝ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﹶﺃ ‪A‬ﺷ @ﺮﻛﹸﻮﺍ ﹶﻟ ‪A‬ﻮ ﺷ@ﺎ َﺀ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻣ@ﺎ ﹶﺃ ‪A‬ﺷ @ﺮ ﹾﻛﻨ@ﺎ ﻭ@ﻻ‬
‫ﺏ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ‪G‬ﻣ ‪A‬ﻦ ﹶﻗ ‪A‬ﺒ ‪G‬ﻠ ﹺﻬ ‪A‬ﻢ @ﺣﺘﱠﻰ ﺫﹶﺍﻗﹸﻮﺍ @ﺑ ﹾﺄ @ﺳﻨ@ﺎ ﹸﻗ ﹾﻞ @ﻫ ﹾﻞ ‪G‬ﻋ ‪A‬ﻨ @ﺪ ﹸﻛ ‪A‬ﻢ ‪G‬ﻣ ‪A‬ﻦ‬
‫ﻚ ﹶﻛ ‪m‬ﺬ @‬
‫ﺁﺑ@ﺎﺅ‪M‬ﻧ@ﺎ ﻭ@ﻻ @ﺣ ﱠﺮ ‪A‬ﻣﻨ@ﺎ ‪G‬ﻣ ‪A‬ﻦ @ﺷ ‪A‬ﻲ ٍﺀ ﹶﻛ ﹶﺬ‪G‬ﻟ @‬
‫ﺠ ﹸﺔ ﺍﹾﻟﺒ@ﺎ‪G‬ﻟ @ﻐﺔﹸ ﹶﻓ ﹶﻠ ‪A‬ﻮ‬
‫ﺤﱠ‬
‫ﺨ ‪M‬ﺮﺻ‪M‬ﻮ ﹶﻥ * ﹸﻗ ﹾﻞ ﹶﻓ ‪G‬ﻠ ‪m‬ﻠ ‪G‬ﻪ ﺍﹾﻟ ‪M‬‬
‫ﺨ ﹺﺮﺟ‪M‬ﻮ ‪M‬ﻩ ﹶﻟﻨ@ﺎ ﹺﺇ ﹾﻥ @ﺗﱠﺘﹺﺒﻌ‪M‬ﻮ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﺍﻟ ‪m‬ﻈ ﱠﻦ @ﻭﹺﺇ ﹾﻥ ﹶﺃ‪A‬ﻧ‪M‬ﺘ ‪A‬ﻢ ﹺﺇﻟ‪m‬ﺎ @ﺗ ‪A‬‬
‫‪G‬ﻋ ﹾﻠ ﹴﻢ ﹶﻓ‪M‬ﺘ ‪A‬‬
‫ﺸ @ﻬﺪ‪M‬ﻭ ﹶﻥ ﹶﺃ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ @ﺣ ﱠﺮ @ﻡ @ﻫﺬﹶﺍ ﹶﻓﹺﺈ ﹾﻥ @ﺷ ﹺﻬﺪ‪M‬ﻭﺍ ﻓﹶﻼ‬
‫ﲔ * ﹸﻗ ﹾﻞ @ﻫ ﹸﻠ ﱠﻢ ‪M‬ﺷ @ﻬﺪ@ﺍ َﺀﻛﹸﻢ‪ M‬ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ @ﻳ ‪A‬‬
‫ﺷ@ﺎ َﺀ ﹶﻟ @ﻬﺪ@ﺍ ﹸﻛ ‪A‬ﻢ ﹶﺃ ‪A‬ﺟ @ﻤ ‪G‬ﻌ @‬
‫ﺸ @ﻬ ‪A‬ﺪ @ﻣ @ﻌﻬ‪A M‬ﻢ ﻭ@ﻻ @ﺗﱠﺘﹺﺒ ‪A‬ﻊ ﹶﺃ ‪A‬ﻫﻮ@ﺍ َﺀ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﹶﻛ ‪m‬ﺬﺑ‪M‬ﻮﺍ ﺑﹺﺂﻳﺎ‪G‬ﺗﻨ@ﺎ ﻭ@ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻻ ‪M‬ﻳ ‪A‬ﺆ ‪G‬ﻣﻨ‪M‬ﻮ ﹶﻥ ﺑﹺﺎﻟﹾﺂ ‪G‬ﺧ @ﺮ ‪G‬ﺓ @ﻭ ‪M‬ﻫ ‪A‬ﻢ ﹺﺑ @ﺮﱢﺑ ﹺﻬ ‪A‬ﻢ‬
‫@ﺗ ‪A‬‬
‫@ﻳ ‪A‬ﻌ ‪G‬ﺪﻟﹸﻮ ﹶﻥ﴾)‪.(2‬‬

‫ﻭﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ‪.‬‬

‫ﺍﳌﺬ�ﺐ ﺍﳌﻘﺼﺮ‬

‫ﺃﲪـﺪ ﺍﳊﺴـﻦ‬

‫‪ -1‬ﻓﻲ ﻣﺮﺗﺒﺔ اﻟﺬات أو اﻻﺳﻢ اﻻﻋﻈﻢ اﻻﻋﻈﻢ‪.‬‬

‫‪ -2‬اﻷﻧﻌﺎم ‪.150 – 148 :‬‬
‫﴿ﻗُﻞْ ﻫﹸﻮﹶ ﺍﻟﻠﱠﻪﹸ ﺃَﺣﹶﺪﹲ * ﺍﻟﻠﱠﻪﹸ ﺍﻟﺼﱠﻤﹶﺪﹸ * ﻟَﻢﹾ ﻳﹶﻠﹺﺪﹾ ﻭﹶﻟَﻢﹾ‬

‫ﻳﹸﻮﻟَﺪﹾ * ﻭﹶﻟَﻢﹾ ﻳﹶﻜُﻦﹾ ﻟَﻪﹸ ﻛُﻔُﻮﺍً ﺃَﺣﹶﺪﹲ﴾‬

 ‫ﺑﺴﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ‪:‬‬
‫ﺍﻟﺒﺴﻤﻠﺔ ﺑﺎﺏ ﺍﻟﻜﺘﺎﺏ‪ ،٬‬ﻓﻠﻬﺎ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@﴿ :‬ﻳ ‪A‬ﻮ @ﻡ @ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟﻤ‪M‬ﻨ@ﺎ ‪G‬ﻓﻘﹸﻮ ﹶﻥ ﻭ@ﺍﹾﻟﻤ‪M‬ﻨ@ﺎ ‪G‬ﻓﻘﹶﺎﺕ‪M‬‬
‫ﺏ @ﺑ ‪A‬ﻴ@ﻨ ‪M‬ﻬ ‪A‬ﻢ‬
‫ﺲ ‪G‬ﻣ ‪A‬ﻦ ﻧ‪M‬ﻮ ﹺﺭ ﹸﻛ ‪A‬ﻢ ﻗ‪G‬ﻴ ﹶﻞ ﺍ ‪A‬ﺭ ﹺﺟﻌ‪M‬ﻮﺍ @ﻭﺭ@ﺍ َﺀ ﹸﻛ ‪A‬ﻢ ﻓﹶﺎﹾﻟ@ﺘ ‪G‬ﻤﺴ‪M‬ﻮﺍ ﻧ‪M‬ﻮﺭﹰﺍ ﹶﻓﻀ‪ M‬ﹺﺮ @‬
‫‪G‬ﻟ ‪m‬ﻠﺬ‪G‬ﻳ @ﻦ ﺁ @ﻣﻨ‪M‬ﻮﺍ ﺍ‪A‬ﻧ ﹸﻈﺮ‪M‬ﻭﻧ@ﺎ @ﻧ ﹾﻘ@ﺘﹺﺒ ‪A‬‬
‫ﺏ﴾)‪،٬(1‬ﻭﻫﺬﺍ ﺍﻟﺴﻮﺭ ﺃﻭ ﺍﻟﺒﺎﺏ ﻫﻮ ﺳﻮﺭ‬
‫ﹺﺑﺴ‪M‬ﻮ ﹴﺭ ﹶﻟﻪ‪ M‬ﺑ@ﺎﺏ‪ Â‬ﺑ@ﺎ ‪G‬ﻃﻨ‪M‬ﻪ‪ M‬ﻓ‪G‬ﻴ ‪G‬ﻪ ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﺔﹸ @ﻭﻇﹶﺎ ‪G‬ﻫﺮ‪M‬ﻩ‪G M‬ﻣ ‪A‬ﻦ ‪G‬ﻗ@ﺒ ‪G‬ﻠ ‪G‬ﻪ ﺍﹾﻟ @ﻌﺬﹶﺍ ‪M‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻓﻤﻦ ﺩﺧﻞ ﻣﻦ ﺍﻟﺒﺴﻤﻠﺔ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﴰﻠﻪ ﺑﺎﻃﻦ ﺍﻟﺒﺴﻤﻠﺔ ﻭﻫﻮ ﺍﻟﺮﲪﺔ )ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ(‪،٬‬‬
‫ﻭﻣﻦ ﺑﻘﻲ ﰲ ﺍﳋﺎﺭﺝ ﺣﻴﺚ ﺍﻟﻈﻼﻡ ﻭﺍﺟﻬﻪ ﻇﺎﻫﺮ ﺍﻟﺒﺴﻤﻠﺔ ﻭﻫﻮ ﺍﻟﻨﻘﻤﺔ )ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ(‪.‬‬

‫ﻓﺎﻟﺒﺴﻤﻠﺔ ﺳﻮﺭ ﺑﺎﻃﻨﻪ )ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ( ﻭﻇﺎﻫﺮﻩ )ﺑﺴﻢ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ(‪ .‬ﻭﺫﹸﻛﺮ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴ‪Æ‬ﻮﺭ ﻭﱂ ﻳﺬﻛﺮ ﺑﺴﻢ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﰲ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﺫﻟﻚ ﺃﻥ ﻣﻦ ﺑﲔ ﺷﻴﺌﹰﺎ ﻓﻘﺪ‬ ‫ﺍﻟﱵ ﻫﻲ ﺧﻄﺎﺏ ﻣﻮﺟﻪ ﺍﱃ ﻣﻦ ﺍﺧﺘﺎﺭﻭﺍ ﻣﻌﺎﺩﺍﺓ ﻭﳏﺎﺭﺑﺔ ﺍﻟﺮﺳﻮﻝ‬
‫ﺑﲔ ﺿﺪﻩ؛ﻭﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻮﺍﺟﻪ ﺧﻠﻘﻪ ﺑﺎﻟﺮﲪﺔ ﺇﻻ ﻣﻦ ﺇﺧﺘﺎﺭ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﳉﻮﺭ؛ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻳﻮﺍﺟﻬﻪ ﺑﺎﻟﻘﻬﺮ ﻭﺍﻟﻨﻘﻤﺔ‪ ،٬‬ﻓﺎﻟﺮﲪﺔ ﻫﻲ ﺍﻷﺻﻞ ﺑﺎﳌﻮﺍﺟﻬﺔ ﻭﺍﳌﻮﺍﺟﻬﺔ ﺑﺎﻟﻘﻬﺮ ﺍﺳﺘﺜﻨﺎﺀ‪.‬‬

‫ﻭﺑﺴﻤﻠﺔ ﻛﻞ ﺳﻮﺭﺓ ﻣﺮﺗﺒﻄﺔ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ ﺑﺎﻟﺴﻮﺭﺓ ﻣﻦ ﺟﻬﺔ‪ ،٬‬ﻭﻣﺮﺗﺒﻄﺔ ﺑﺒﺴﻤﻠﺔ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‬
‫ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ)‪.(2‬‬

‫‪ -1‬اﻟﺤﺪﻳﺪ ‪.13 :‬‬

‫‪ -2‬ﻓﻲ اﻟﻤﺘﺸﺎﺑﻬـﺎت ‪ ) :‬س‪ /‬هﻞ ﺗﺨﺘﻠﻒ ﺑﺴﻤﻠـﺔ اﻟﻔـﺎﺗﺤـﺔ ﻋﻦ ﺑﺴﻤﻠﺔ ﺑﻘﻴﺔ ﺳﻮر اﻟﻘﺮان ؟ وهﻞ اﻟﺒﺴﻤﻠﺔ ﺟﺰء ﻣﻦ‬
‫اﻟﺴـﻮرة ؟!‬
‫ج‪ /‬ﺑﺴﻤﻠﺔ اﻟﻔﺎﺗﺤﺔ هﻲ اﻷﺻﻞ‪ ،‬واﻟﺒﺴﻤﻠﺔ ﻓﻲ ﺟﻤﻴﻊ اﻟﺴﻮر ﻓﻲ اﻟﻘﺮﺁن هﻲ ﺻﻮرة ﻟﺠﺰء ﻣﻦ ﺑﺴﻤﻠﺔ اﻟﻔﺎﺗﺤﺔ‪ .‬ﻓﺎﻟﻘﺮﺁن‬
‫آﻠﻪ ﻓﻲ اﻟﻔﺎﺗﺤﺔ‪ ،‬واﻟﻔﺎﺗﺤﺔ ﻓﻲ ﺑﺴﻤﻠﺔ اﻟﻔﺎﺗﺤﺔ ‪ .‬ﻓﻜﻞ ﺑﺴﻤﻠﺔ ﻓﻲ اﻟﻘﺮﺁن هﻲ ﻓﻲ ﺑﺴﻤﻠﺔ اﻟﻔﺎﺗﺤﺔ‪ .‬واﻟﺒﺴﻤﻠﺔ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎت‬
‫ﺳﻮرة اﻟﻔﺎﺗﺤﺔ‪ ،‬أﻣﺎ ﻓﻲ ﺑﻘﻴﺔ اﻟﺴﻮر ﻓﺎﻟﺒﺴﻤﻠﺔ ﺟﺰء ﻣﻦ اﻟﺴﻮرة‪ ،‬وﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎت اﻟﺴﻮرة‪ .‬واﻷﺳﻤﺎء‬
‫اﻟﺜﻼﺛﺔ‪) :‬اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ( ﻓﻲ اﻟﻼهﻮت أو اﻟﺬات اﻹﻟﻬﻴﺔ هﻲ أرآﺎن )اﻻﺳﻢ اﻷﻋﻈﻢ اﻷﻋﻈﻢ اﻷﻋﻈﻢ( )هﻮ(‪.‬‬
‫واﻷﺳﻤﺎء اﻟﺜﻼﺛﺔ هﻲ ﻣﺪﻳﻨﺔ اﻟﻜﻤﺎﻻت اﻹﻟﻬﻴﺔ اﷲ‪ ،‬ﺑﺎﺑﻬﺎ اﻟﻈﺎهﺮ واﻟﺒﺎﻃﻦ‪) :‬اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ(‪ .‬وهﺬﻩ اﻷﺳﻤﺎء اﻟﺜﻼﺛﺔ‬
‫ﻓﻲ اﻟﺨﻠﻖ هﻲ‪) :‬ﻣﺤﻤﺪ وﻋﻠﻲ وﻓﺎﻃﻤﺔ(‪ ،‬أو ﻣﺪﻳﻨﺔ اﻟﻌﻠﻢ )ﻣﺤﻤﺪ(‪ ،‬وﺑﺎﺑﻬﺎ اﻟﻈﺎهﺮ واﻟﺒﺎﻃﻦ )ﻋﻠﻲ وﻓﺎﻃﻤﺔ(‪ .‬وهﺬﻩ‬
‫ﻦ َأ ّﻳ ًﺎ ﻣَﺎ‬
‫ﺣ َﻤ َ‬
‫اﻷﺳﻤﺎء اﻟﺜﻼﺛﺔ هﻲ‪ :‬أرآﺎن اﻻﺳﻢ اﻷﻋﻈﻢ اﻷﻋﻈﻢ )اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ( ) ُﻗ ِﻞ ا ْدﻋُﻮا اﻟﱠﻠ َﻪ َأ ِو ا ْدﻋُﻮا اﻟ ﱠﺮ ْ‬
‫ﺴﻨَﻰ( وهﺬﻩ اﻷﺳﻤﺎء اﻟﺜﻼﺛﺔ أي )ﻣﺤﻤﺪ وﻋﻠﻲ وﻓﺎﻃﻤﺔ( هﻲ اﻻﺳﻢ اﻷﻋﻈﻢ‪ .‬ﻓﻤﺤﻤﺪ ﻣﻦ اﷲ‪،‬‬ ‫ﺤ ْ‬ ‫ﺗَ ْﺪﻋُﻮا َﻓ َﻠ ُﻪ ا ْﻟ َﺄ ْ‬
‫ﺳﻤَﺎ ُء ا ْﻟ ُ‬
‫ﺣ َﻤ ِﺘﻨَﺎ‬
‫ﻦ َر ْ‬‫ﻓﻬﻮ آﺘﺎب اﷲ‪ ،‬ﺑﻞ هﻮ اﷲ ﻓﻲ اﻟﺨﻠﻖ‪ .‬وﻋﻠﻲ وﻓﺎﻃﻤﺔ ﻣﻦ رﺣﻤﺔ اﷲ‪ ،‬ﻓﻬﻢ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‪َ ) :‬و َو َه ْﺒﻨَﺎ َﻟ ُﻬ ْﻢ ِﻣ ْ‬
‫ﻋ ِﻠ ّﻴ ًﺎ(‪ .‬وﺑﺴﻤﻠﺔ اﻟﻔﺎﺗﺤﺔ ﺣﻘﻴﻘﺔ‪ ،‬واﻟﺒﺴﻤﻠﺔ ﻓﻲ ﺟﻤﻴﻊ اﻟﺴﻮر ﺻﻮرة ﻏﻴﺮ آﺎﻣﻠﺔ ﻟﻬﺬﻩ اﻟﺒﺴﻤﻠﺔ‪،‬‬ ‫ق َ‬
‫ﺻ ْﺪ ٍ‬
‫ن ِ‬ ‫ﺟ َﻌ ْﻠﻨَﺎ َﻟ ُﻬ ْﻢ ِﻟﺴَﺎ َ‬
‫َو َ‬
‫ﺑﻞ ﺗﻌﻜﺲ ﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺗﻬﺎ‪ .‬وآﺄن ﺑﺴﻤﻠﺔ اﻟﻔﺎﺗﺤﺔ ﺗﻘﻊ ﻓﻲ ﻣﺮآﺰ ﺗﺤﻴﻄﻪ ﻣﺠﻤﻮﻋﺔ ﻣﻦ اﻟﻤﺮاﻳﺎ‪ ،‬آﻞ واﺣﺪة ﻣﻨﻬﺎ‬
‫ﺗﻌﻜﺲ ﺻﻮرة ﻣﻦ ﺟﻬﺔ ﻣﻌﻴﻨﺔ ﺗﺨﺘﻠﻒ ﻋﻦ اﻷﺧﺮى‪ ،‬وﻓﻲ ﻧﻔﺲ اﻟﻮﻗﺖ ﺗﺸﺘﺮك ﺟﻤﻴﻊ اﻟﺴﻮر ﺑﺄﻧﻬﺎ ﻟﺤﻘﻴﻘﺔ واﺣﺪة آﻤﺎ‬
‫إﻧﻬﺎ ﺗﺸﺘﺮك ﻣﻊ اﻟﺤﻘﻴﻘﺔ‪ ،‬ﻷﻧﻬﺎ ﺗﻌﻜﺴﻬﺎ ﻣﻦ ﺟﻬﺔ ﻣﻌﻴﻨﺔ‪ .‬ﻓﻠﻮ ﻣﺜﻠﺖ ﻟﻌﻘﻠﻚ اﻟﻘﺮﺁن ﻟﻮﺟﺪت ﺑﺴﻤﻠﺔ اﻟﻔﺎﺗﺤﺔ ﻧﻘﻄﺔ ﺗﺪور‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 20‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﲟﺎ ﺃﻥ ﻛﻞ ﺑﺴﻤﻠﺔ ﲢﻜﻲ ﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺕ ﺑﺴﻤﻠﺔ ﺍﻟﻔﺎﲢﺔ‪ ،٬‬ﻓﻬﺬﻩ ﺍﻟﺒﺴﻤﻠﺔ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‬
‫ﲢﻜﻲ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻓﺎﻟﺒﺤﺚ ﰲ ﺑﺴﻤﻠﺔ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻳﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﻭﻫﻨﺎ ﺛﻼﺛﺔ ﺃﲰﺎﺀ‪ :‬ﺍﷲ‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪.‬‬

‫ﺍﷲ ﺇﺳﻢ ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴﺔ‪ ،٬‬ﻭﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺑﺎﺏ ﺍﻟﺬﺍﺕ‪ ،٬‬ﻭﺗﺘﺮﺷﺢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬
‫ﺃﺑﻮﺍﺏ ﻫﻲ ﺑﻌﺪﺩ ﺃﲰﺎﺋﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﻟﺮﲪﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺗﺘﺮﺷﺢ ﻣﻨﻪ ﺃﲰﺎﺀ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؛ ﻷﻧﻪ ﻳﺘﻌﺎﻣﻞ ﺑﺎﻟﺮﲪﺔ ﻭﻟﺌﻼ ﺗﺸﺘﺪ ﺍﳌﺜﻼﺕ ﺑﺎﳋﻠﻖ ﺍﻟﺬﺍﻛﺮ ﻟﻨﻔﺴﻪ ﻭﺍﻟﻐﺎﻓﻞ ﻋﻦ ﺭﺑﻪ‪.‬‬

‫ﻓﺎﻟﺘﻮﺣﻴﺪ ﺑﺎﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻧﻄﻮﺍﺀ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،٬‬ﺃﻱ ﺃﻥ ﺍﷲ ﺭﲪﻦ‬
‫ﺭﺣﻴﻢ ﻭﺍﻟﺮﲪﺔ ﺫﺍﺗﻪ‪ ،٬‬ﻭﻗﺎﺩﺭ ﻭﺍﻟﻘﺪﺭﺓ ﺫﺍﺗﻪ‪.‬‬

‫ﻭﻣﻌﺮﻓﺔ ﺃﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻣﺘﺮﺷﺤﺔ ﻣﻦ ﺑﺎﺏ ﺍﻟﺮﲪﺔ ﺑﺎﻃﻨﻪ ﺍﻟﺮﺣﻴﻢ ﻭﻇﺎﻫﺮﻩ ﺍﻟﺮﲪﻦ‪.‬‬

‫ﻭﻣﻌﺮﻓﺔ ﺇﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻏﲑ ﻣﻨﻔﻜﺔ ﻋﻦ ﺍﻟﺬﺍﺕ ﺑﻞ ﻫﻲ ﺍﻟﺬﺍﺕ ﻋﻴﻨﻬﺎ‪.‬‬

‫ﻭﻣﻌﺮﻓﺔ ﺃﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻫﻲ ﳉﻬﺔ ﺣﺎﺟﺔ ﺍﳋﻠﻖ ﺇﻟﻴﻬﺎ‪ ،٬‬ﻓﻮﺟﻮﺩﻫﺎ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻓﺘﻘﺎﺭ ﺍﳋﻠﻖ ﻻ ﻣﻦ ﺟﻬﺔ ﻣﺘﻌﻠﻘﺔ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﺑﻞ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌ ـﺎﱃ ﲡﻠﻰ ﺑﺎﻟﺬﺍﺕ ﻟﻠﺨﻠﻖ‬
‫ﻟﻴﻌﺮﻑ ﻛﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻛﻨ ـﺰﹰﺍ ﻓﺨﻠﻖ ﺍﳋﻠﻖ ﻟﻴﻌﺮﻑ ﻭﻣﻌﺮﻓﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲟﻌﺮﻓﺔ ﺍﻟﺬﺍﺕ ﺃﻭ‬
‫ﺍﷲ‪ ،٬‬ﻭﲤﺎﻡ ﻣﻌﺮﻓﺘﻪ ﺗﻜﻮﻥ ﲟﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ‪ ،٬‬ﺃﻱ ﺍﻟﻌﺠﺰ ﻋﻦ‬
‫ﻣﻌﺮﻓﺘﻪ ﰲ ﻣﺮﺗﺒﺔ ﺍﻟﻜﻨﻪ ﺃﻭ ﺍﳊﻘﻴﻘﺔ)‪،٬(1‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﷲ ﺇﳕﺎ ﲢﺼﻞ ﻣﻦ ﺍﻟﺒﺎﺏ ﺃﻭ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪،٬‬‬
‫ﻭﻟﺘﺤﺼﻴﻞ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺍﻓﺘﺘﺤﺖ ﲨﻴﻊ ﺍﻟﻌﻮﺍﱂ ™ﺬﻩ ﺍﻷﲰﺎﺀ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،٬‬ﻓﻨﺠﺪ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻨﺴﺨﺘﻴﻪ ﺍﳌﻘﺮﻭﺀﺓ )ﺍﻟﻘﺮﺁﻥ( ﻭﺍﻟﻜﻮﻧﻴﺔ )ﺍﳋﻠﻖ( ﻗﺪ ﺍﻓﺘﺘﺢ ﺑﺒﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ‬
‫ﺍﻟﺮﺣﻴﻢ‪ ،٬‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻓﺘﺘﺢ ﺑﺒﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،٬‬ﻭﺍﳋﻠﻖ ﺍﻟﻜﻮﻥ ﺍﻓﺘﺘﺢ ﲞﻠﻖ ﳏﻤﺪ ﻭﻋﻠﻲ‬
‫ﻭﻓﺎﻃﻤﺔ‪.‬‬

‫‪ .‬ﻓﺒﺴﻤﻠﺔ اﻟﻔﺎﺗﺤﺔ‬ ‫ﺣﻮﻟﻬﺎ ﺟﻤﻴﻊ اﻟﺴﻮر اﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺑﻞ واﻟﺘﻮراة واﻹﻧﺠﻴﻞ‪ ،‬وﺟﻤﻴﻊ ﻣﺎ ﺟﺎء ﺑﻪ اﻷﻧﺒﻴﺎء واﻟﻤﺮﺳﻠﻮن‬
‫هﻲ اﻟﺮﺳﺎﻟﺔ واﻟﻮﻻﻳﺔ واﻟﺒﺪاﻳﺔ واﻟﻨﻬﺎﻳﺔ(‪.‬‬
‫‪ -1‬ﺳﻴﺄﺗﻲ اﻟﺘﻔﺼﻴﻞ إن ﺷﺎء اﷲ‪.‬‬
 ‫‪21...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﲡﻠﻲ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪) ،٬‬ﻭﻗﺪ ﺑﻴﻨﺖ ﰲ ﺍﳌﻘﺪﻣﺔ ﺃﻥ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ ﻫﻢ ﺁﻝ ﳏﻤﺪ‬ ‫ﻭﻫﻢ‬
‫ﻚ @ﻋ ﹺﻦ ﺍﹾﻟﹶﺄ ‪G‬ﻫ ‪m‬ﻠ ‪G‬ﺔ ﹸﻗ ﹾﻞ ‪G‬ﻫ @ﻲ @ﻣﻮ@ﺍﻗ‪G‬ﻴﺖ‪M‬‬
‫ﺴﺄﹶﻟﻮ@ﻧ @‬
‫ﺍﻷﺋﻤﺔ ﻭﺍﳌﻬﺪﻳﻮﻥ‪ ،٬‬ﻭﻫﻢ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺮﻓﺔ(‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@﴿ :‬ﻳ ‪A‬‬
‫ﺕ ‪G‬ﻣ ‪A‬ﻦ‬
‫ﺕ ‪G‬ﻣ ‪A‬ﻦ ﻇﹸﻬ‪M‬ﻮﺭﹺﻫ@ﺎ @ﻭﹶﻟ ‪G‬ﻜ ﱠﻦ ﺍﹾﻟﹺﺒ ﱠﺮ @ﻣ ﹺﻦ ﺍﱠﺗﻘﹶﻰ @ﻭﹾﺃﺗ‪M‬ﻮﺍ ﺍﹾﻟ‪M‬ﺒﻴ‪M‬ﻮ @‬
‫ﺲ ﺍﹾﻟﹺﺒ ﱡﺮ ﹺﺑﹶﺄ ﹾﻥ @ﺗ ﹾﺄﺗ‪M‬ﻮﺍ ﺍﹾﻟ‪M‬ﺒﻴ‪M‬ﻮ @‬
‫ﺞ @ﻭﹶﻟ ‪A‬ﻴ @‬
‫ﺤﱢ‬
‫ﺱ ﻭ@ﺍﹾﻟ @‬
‫ﻟ‪G‬ﻠﻨﱠﺎ ﹺ‬
‫ﹶﺃ‪A‬ﺑﻮ@ﺍﹺﺑﻬ@ﺎ ﻭ@ﺍﱠﺗﻘﹸﻮﺍ ﺍﻟ ‪m‬ﻠ @ﻪ ﹶﻟ @ﻌ ‪m‬ﻠﻜﹸ ‪A‬ﻢ ‪M‬ﺗ ﹾﻔ ‪G‬ﻠﺤ‪M‬ﻮ ﹶﻥ﴾)‪ ،٬ (1‬ﻭﻫﺬﺍ ﻳﺒﲔ ﻟﻚ ﺑﻮﺿﻮﺡ ﻋﻠﺔ ﻭﺭﻭﺩ ﺍﳊﺮﻭﻑ ﺍﳌﻘﻄﻌﺔ‬
‫ﻛﻤﺎ ﻳﺴﻤﻮ—ﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺮﻭﺀ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﺍﻟﺒﺴﻤﻠﺔ ﻣﺒﺎﺷﺮﺓ ﻭﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ‪ ،٬‬ﻓﻌﻠﺔ‬
‫ﺗﻘﺪﻣﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺮﻭﺀ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻟﻌﻠﺔ ﺗﻘﺪﻣﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﻮﱐ‪.‬‬

‫ﻭﺍﻟﺒﺴﻤﻠﺔ ﺗﺸﲑ ﺇﱃ ﺍﻟﻮﺣﺪﺓ‪ ،٬‬ﻓﺎﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﺘﺤﺪﺍﻥ ﰲ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ‪ ،٬‬ﻭﳘﺎ ﺑﺎﺏ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‬
‫ﺃﻭ ﺍﷲ‪ ،٬‬ﺍﻟﺮﲪﻦ ﻇﺎﻫﺮﻩ ﻭﺍﻟﺮﺣﻴﻢ ﺑﺎﻃﻨﻪ‪ ،٬‬ﻭﺍﻟﺒﺎﺏ ﰲ ﺍﻟﺬﺍﺕ ﻭﻣﻨﻪ ﻳﺘﺮﺷﺢ ﻣﺎ ﰲ ﺍﻟﺬﺍﺕ‪.‬‬

‫ﻓﺎﻟﺒﺎﺏ ﻫﻮ ﺍﻟﺬﺍﺕ ﴿ﻗﹸ ﹺﻞ ﺍ ‪A‬ﺩﻋ‪M‬ﻮﺍ ﺍﻟ ‪m‬ﻠ @ﻪ ﹶﺃ ﹺﻭ ﺍ ‪A‬ﺩﻋ‪M‬ﻮﺍ ﺍﻟ ﱠﺮ ‪A‬ﺣ @ﻤ @ﻦ ﹶﺃ‡ﻳ ـﹰﺎ ﻣ@ﺎ @ﺗ ‪A‬ﺪﻋ‪M‬ﻮﺍ ﹶﻓ ﹶﻠﻪ‪ M‬ﺍﹾﻟﹶﺄ ‪A‬ﺳ @ﻤ ـﺎ ُﺀ‬
‫ﺴﻨ@ﻰ﴾)‪ ،٬(2‬ﻓﺎﻟﺒﺴﻤﻠﺔ ﺗﺸﲑ ﺇﱃ ﺃﺣﺪﻳﺔ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ )ﺍﷲ( ﲝﺴﺐ ﺑﺎﻃﻦ ﺳﻮﺭ ﺍﻟﻜﺘﺎﺏ‪ ،٬‬ﺃﻱ ﺑﺴﻢ‬
‫ﺤ‪A‬‬
‫ﺍﹾﻟ ‪M‬‬
‫ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،٬‬ﺃﻣﺎ ﲝﺴﺐ ﻇﺎﻫﺮ ﺳﻮﺭ ﺍﻟﻜﺘﺎﺏ ﺃﻱ ﺑﺴﻢ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪ ،٬‬ﻓﻬﻲ ﺃﻳﻀﹰﺎ ﺗﺸﲑ‬
‫ﺇﱃ ﺍﻟﻮﺣﺪﺓ‪ ،٬‬ﻓﺎﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﺑﺎﺏ ﺍﻟﺬﺍﺕ ﻣﺘﺮﺷﺢ ﻣﻦ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ)‪ ،٬(3‬ﻓﺎﻟﻮﺍﺣﺪ ﻫﻮ ﺑﺎﻃﻦ ﺍﻟﺒﺎﺏ‪،٬‬‬
‫ﻭﺍﻟﻘﻬﺎﺭ ﻫﻮ ﻇﺎﻫﺮ ﺍﻟﺒﺎﺏ ﻭﻧﺘﻴﺠﺘﻬﻤﺎ ﻭﺍﺣﺪﺓ‪ ،٬‬ﻓﻬﻤﺎ ﻣﺘﺤﺪﺍﻥ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﳋﺎﺭﺟﻲ ﻛﻤﺎ ﺇ ﹼﻥ ﺍﻟﺮﲪﻦ‬
‫ﺍﻟﺮﺣﻴﻢ ﻣﺘﺤﺪﺍﻥ ﺑﺎﳌﻌﲎ ﻻﻣﺘﻨﺎﻉ ﺗﻌﺪﺩﳘﺎ ﺍﻭ ﺗﻔﺮﻗﻬﻤﺎ ﰲ ﺍﳋﺎﺭﺝ؛ ﻷﻥ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻘﻴﻘﻲ ﻳﻜﻮﻥ‬
‫ﻗﺎﻫﺮﹰﺍ ﻟﻜﻞ ﻣﺎﺳﻮﺍﻩ ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﺍﻟﻘﻬﺎﺭ ﺍﳊﻘﻴﻘﻲ ﻟﻜﻞ ﻣﺎﺳﻮﺍﻩ ﻭﺍﺣﺪ ﺣﻘﻴﻘﻲ‪ ،٬‬ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ‬
‫ﺕ ﻭ@ﺍﻟﹾﻔﹶﻨ ـﺎ ِﺀ( ﺩﻋﺎﺀ ﺍﻟﺼﺒﺎﺡ ﻟﻸﻣﲑ‬
‫‪) :‬ﻓﹶﻴﺎ @ﻣ ‪A‬ﻦ @ﺗ @ﻮ ﱠﺣ @ﺪ ﺑﹺﺎﹾﻟ ‪G‬ﻌ ﱢﺰ @ﻭﺍﻟﹾﺒ@ﻘ ـﺎﺀِ‪@ ،٬‬ﻭ ﹶﻗ @ﻬ @ﺮ ﻋ‪G‬ﺒﺎ @ﺩﻩ‪ M‬ﺑﹺﺎﹾﻟ @ﻤ ‪A‬ﻮ ‪G‬‬
‫)‪ ،٬(4‬ﻭﺃﻳﻀﹰﺎ ﻫﺬﺍ ﺍﻟﺒﺎﲟﻨﻄﻮﻱ ﰲ ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﷲ ﺍﻧﻄﻮﺍﺀ ﻓﻨﺎﺀ‪.‬‬

‫‪ -1‬اﻟﺒﻘﺮة ‪.189 :‬‬

‫‪ -2‬اﻻﺳﺮاء ‪.110 :‬‬
‫‪ -3‬ﻻ ﺗﻨﺎﻗﺾ ﺑﻴﻦ اﻟﻘﻬﺮ واﻟﺮﺣﻤﺔ‪ ،‬ﻓﺎﻟﻘﻬﺮ ﻋﻨﺪﻣﺎ ﻳﻜﻮن ﻟﺘﺤﻘﻴﻖ اﻟﻌﺪل ﻳﻜﻮن ﻣﻦ اﻟﺮﺣﻤﺔ ﺣﺘﻤًﺎ وﻟﻴﺲ ﺷﻴﺌًﺎ ﺁﺧﺮ‪ ،‬وﻻ‬
‫أﻇﻦ أن هﻨﺎك ﻣﺆﻣﻨًﺎ ﻳﺸﻚ أن ﻗﻬﺮﻩ ﻟﻐﻴﺮﻩ ﺳﺒﺤﺎﻧﻪ ﻳﻜﻮن ﻟﺘﺤﻘﻴﻖ اﻟﻌﺪل أو ﻟﺤﻜﻤﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﻓﻘﻬﺮﻩ ﻟﻠﻈﺎﻟﻤﻴﻦ هﻮ‬
‫إﻧﺼﺎف ﻟﻠﻤﻈﻠﻮﻣﻴﻦ وﺗﺤﻘﻴﻖ ﻟﻠﻌﺪل‪ ،‬وهﻮ ﻓﻲ اﻟﻨﺘﻴﺠﺔ ﻳﺮﺟﻊ إﻟﻰ اﻟﺮﺣﻤﺔ وﻣﻮت اﻻﻧﺴﺎن اﻟﺬي ﻳﻨﺴﺐ إﻟﻰ ﻗﻬﺮﻩ‬
‫ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻟﻮﻻﻩ ﻟﺒﻘﻲ اﻟﻤﺆﻣﻦ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻪ ﻟﺤﻘﻴﻘﺔ هﺬﻩ اﻟﺪﻧﻴﺎ واﻧﻜﺸﺎﻓﻬﺎ ﻟﻪ ﻳﺘﺄﻟﻢ ﻓﻲ هﺬﻩ اﻟﺪﻧﻴﺎ‪ ،‬أو ﻟﺒﻘﻲ اﻟﻤﺆﻣﻦ‬
‫اﻟﻜﺒﻴﺮ ﻓﻲ اﻟﺴﻦ أو اﻟﻤﺘﻀﺮر ﺟﺴﺪﻳًﺎ ﺿﺮرًا آﺒﻴﺮًا ﻳﺘﻌﺮض ﻷذى وأﻟﻢ ﻣﺴﺘﻤﺮ ﻓﻲ هﺬﻩ اﻟﺪﻧﻴﺎ ﺑﺴﺒﺐ ﻋﺠﺰﻩ‬
‫اﻟﺠﺴﻤﺎﻧﻲ‪ .‬إذن‪ ،‬ﻓﺎﻟﻤﻮت ﻣﻦ اﻟﺮﺣﻤﺔ‪ ،‬ﺑﻞ ﻣﻦ ﻳﻔﻬﻢ وﻳﺘﺪﺑﺮ آﻼﻣﻲ ﻳﻌﻠﻢ أن اﻟﻤﻮت اﻟﺠﺴﻤﺎﻧﻲ اﻟﻤﺎدي ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﻤﺆﻣﻦ ﻓﻲ ﺣﻘﻴﻘﺘﻪ هﻮ اﻟﺤﻴﺎة واﻻرﺗﻘﺎء وﺑﺎﻟﺘﺎﻟﻲ ﻳﻜﻮن اﻟﻤﻮت ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺆﻣﻦ رﺣﻤﺔ ﻓﻲ آﻞ ﺣﺎل وﻋﻠﻰ آﻞ ﺣﺎل‪.‬‬
‫‪ -4‬اﻟﻤﺼﺪر ‪ :‬ﻣﻔﺎﺗﻴﺢ اﻟﺠﻨﺎن‪.‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 22‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﻟﻌﻞ ﺍﻟﻔﺎﺋﺪﺓ ﺗﺘﻢ ﺑﺒﻴﺎﻥ ﺃﻥ ﳏﻤﺪﹰﺍ ﺃﺭﺳﻞ ﺑﺒﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،٬‬ﻭﺇﺭﺳﺎﻝ ﺍﻟﻘﺎﺋﻢ‬
‫ﺳﺎﺭﺍ ﺑﺎﳉﻔﺮ ﺍﻷﺑﻴﺾ‪ ،٬‬ﻭﺍﻟﻘﺎﺋﻢ‬ ‫ﻭﻭﺻﻴﻪ ﻋﻠﻲ‬ ‫ﺑﺒﺴﻢ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪ ،٬‬ﻓﻤﺤﻤﺪ‬
‫ﻭﻭﺻﻴﻪ ﻳﺴﲑﺍﻥ ﺑﺎﳉﻔﺮ ﺍﻷﲪﺮ‪ ،٬‬ﺃﻱ ﺍﻟﻘﺘﻞ ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺭﺩ‪ ،٬‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ‬
‫‪ :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ﻳﺎﺑﻦ ﺭﺳﻮﻝ ﺍﷲ ﻳﺴﲑ‬ ‫ﻋﻦ ﺭﻓﻴﺪ ﻣﻮﱃ ﺃﰊ ﻫﺒﲑﺓ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﻘﺎﺋﻢ ﺑﺴﲑﺓ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﰲ ﺃﻫﻞ ﺍﻟﺴﻮﺍﺩ ؟ ﻓﻘﺎﻝ‪) :‬ﻻ ﻳﺎﺭﻓﻴﺪ‪ ،٬‬ﺇﻥ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺳﺎﺭ‬
‫ﰲ ﺃﻫﻞ ﺍﻟﺴﻮﺍﺩ ﲟﺎ ﰲ ﺍﳉﻔﺮ ﺍﻷﺑﻴﺾ‪ ،٬‬ﻭﺇﻥ ﺍﻟﻘﺎﺋﻢ ﻳﺴﲑ ﰲ ﺍﻟﻌﺮﺏ ﲟﺎ ﰲ ﺍﳉﻔﺮ ﺍﻷﲪﺮ‪.‬ﻗﺎﻝ‪:‬‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ‪ ،٬‬ﻭﻣﺎ ﺍﳉﻔﺮ ﺍﻷﲪﺮ ؟ ﻗﺎﻝ‪ :‬ﻓﺄﻣ ﱠﺮ ﺇﺻﺒﻌﻪ ﺇﱃ ﺣﻠﻘﻪ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﻫﻜﺬﺍ‪،٬‬ﻳﻌﲎ‬
‫ﺍﻟﺬﺑﺢ‪ .‬ﰒ ﻗﺎﻝ‪:‬ﻳﺎﺭﻓﻴﺪ ﺇﻥ ﻟﻜﻞ ﺃﻫﻞ ﺑﻴﺖ ﳎﻴﺒﹰﺎ ﺷﺎﻫﺪﹰﺍ ﻋﻠﻴﻬﻢ ﺷﺎﻓﻌﹰﺎ ﻷﻣﺜﺎﳍﻢ()‪.(1‬‬

‫ﺃﻣﺎ ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﷲ ﻓﻬﻲ ﺗﺸﲑ ﺇﱃ ﺍﻟﻮﺣﺪﺓ ﺑﻌﺪ ﻣﻼﺣﻈﺔ ﻓﻨﺎﺀ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﻓﻴﻬﺎ‪ ،٬‬ﻭﻫﺬﺍ ﺍﻟﻔﻨﺎﺀ‬
‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳋﻠﻖ‪ ،٬‬ﻟﺘﺮﻙ ﻣﻼﺣﻈﺔ ﺃﻱ ﻛﻤﺎﻝ ﺃﻭ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺬﺍﺗﻮﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻟﺘﻮﺣ ـﻴﺪ ﺍﳊﻘﻴﻘﻲ‪،٬‬‬
‫ﻭﻫﻮ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺃﻱ ﻣﻌﺮﻓﺔ‪ ،٬‬ﻭﺍﻹﻋﺘﺮﺍﻑ ﺑﺎﻟﻌﺠﺰ ﺍﳌﻄﻠﻖ ﻋﻦ ﺃﻱ ﻣﻌﺮﻓﺔ‬
‫ﺳﻮﻯ ﺇﺛﺒﺎﺕ ﺍﻟﺜﺎﺑﺖ ﺍﻟﺬﻱ ﺗﺸﲑ ﻟﻪ ﺍﳍﺎﺀ ﰲ )ﻫﻮ(‪ ،٬‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺘﻪ ﺍﻟﱵ ﺗﺸﲑ ﻟﻪ ﺍﻟﻮﺍﻭ ﰲ‬
‫)ﻫﻮ(‪ ،٬‬ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻫﻮ ﺗﻮﺟﻪ ﺇﱃ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ‪ ،٬‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﻭﻣﺎ ﺩﻭﻧﻪ ﺷﺮﻙ ﰲ ﻣﺮﺗﺒﺔ ﻣﺎ‪.‬‬

‫ﻼ‬
‫ﻓﺎﻟﺬﻳﻦ ﻳﻌﺒﺪﻭﻥ ﺍﻟﺬﺍﺕ ﺃﻭ )ﺍﷲ( ﻧﺴﺒﺔ ﺇﱃ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻣﺸﺮﻛﻮﻥ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮﻭﻥ ﻓﻀ ﹰ‬
‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ﴾)‪ ،٬(2‬ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻋﻤﻦ ﺳﻮﺍﻫﻢ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭﻣ@ﺎ ﻳ‪A M‬ﺆ ‪G‬ﻣﻦ‪ M‬ﹶﺃ ﹾﻛﹶﺜﺮ‪M‬ﻫ‪A M‬ﻢ ﺑﹺﺎﻟ ﹼﻠ ‪G‬ﻪ ﹺﺇ ‪m‬ﻻ ﻭ@ﻫ‪M‬ﻢ ﱡﻣ ‪A‬‬
‫ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﷲ ﻗﺒﻠﺔ ﻟﻠﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ ﻓﻬﻲ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻣﻦ ﺳﻮﺍﻫﺎ‪.‬‬

‫ﻭﻟﻠﺘﻮﺿﻴﺢ ﺃﻛﺜﺮ ﺃﻗﻮﻝ‪ :‬ﺍﻟﺒﺴﻤﻠﺔ ﺛﻼﺛﺔ ﺃﲰﺎﺀ ﻫﻲ‪ :‬ﺍﷲ‪ ،٬‬ﺍﻟﺮﲪﻦ‪ ،٬‬ﺍﻟﺮﺣﻴﻢ‪ .‬ﻓﺈﺫﺍ ﻗﻠﻨﺎ ﺃﻥ ﺍﻟﺒﺴﻤﻠﺔ‬
‫ﻫﻴﺒﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻬﺬﻩ ﺍﻷﲰﺎﺀ ﻫﻲ ﺍﻟﺒﺎﺑﻮ™ﺎ ﻳﻌﺮﻑ ﺍﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﻓﻨﺤﺘﺎﺝ ﻋﻠﻰ ﺍﻻﻗﻞ ﺇﱃ ﲤﻴﻴﺰ ﺇﲨﺎﱄ‬
‫ﳊﺪﻭﺩ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﻣﻌﺎﻧﻴﻬﺎ‪.‬‬

‫ﺍﷲ‪ :‬ﻭﻫﻮ ﺇﺳﻢ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﳉﺎﻣﻌﺔ ﻟﻠﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻟﻴﺔ‪ ،٬‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺻﻔﺔ ﺟﺎﻣﻌﺔ‬
‫ﻟﻠﺼﻔﺎﺕ ﻓﻤﻌﲎ ﺍﷲ ﺃﻱ ﺍﻟﺬﻱ ﻳﺆﻟﻪ ﺇﻟﻴﻪ ﰲ ﺍﳊﻮﺍﺋﺞ‪ ،٬‬ﺃﻱ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﻟﺴﺪ ﺍﻟﻨﻘﺺ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪.‬‬

‫‪ -1‬ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت – ﻟﻠﺼﻔﺎر ‪ :‬ص‪.81‬‬

‫‪ -2‬ﻳﻮﺳﻒ ‪.106 :‬‬
 ‫‪23...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺍﻟﺮﲪﻦ‪ :‬ﻭﻫﻮ ﺍﺳﻢ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻭﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻭﻫﻮ ﻣﻨﻄ ﹴﻮ ﻭﻓﺎ ‪Ñ‬ﻥ ﰲ ﺍﷲ‪،٬‬‬
‫ﻭﺍﻟﺮﲪﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻟﻜﻨﻪ ﺃﻭﱃ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﳉﻬﺔ ﺳﻌﺔ ﺍﻟﺮﲪﺔ ﻓﻴﻪ‪.‬‬

‫ﺍﻟﺮﺣﻴﻢ‪ :‬ﻭﻫﻮ ﺍﺳﻢ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻭﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻓﺎ ‪Ñ‬ﻥ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‬
‫ﺃﻱ ﺍﷲ‪ ،٬‬ﻭﺍﻟﺮﺣﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻟﻜﻨﻪ ﺃﻭﱃ ﺑﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ‪ ،٬‬ﳉﻬﺔ ﺷﺪﺓ ﺍﻟﺮﲪﺔ ﻓﻴﻪ ﻛﻤﺎ ﺑﻴﻨﺘﻪ ﰲ‬
‫ﺗﻔﺴﲑ ﺍﻟﻔﺎﲢﺔ‪ ،٬‬ﻓﺮﺍﺟﻊ‪.‬‬

‫ﻭﻫﺬﺍﻥ ﺍﻻﲰﺎﻥ ﺃﻭ ﺍﻟﺼﻔﺘﺎﻥ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ :‬ﳘﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﺳﻢ ﻭﺍﺣﺪ ﻭﺻﻔﺔ ﻭﺍﺣﺪﺓ‪ ،٬‬ﻓﻼ‬
‫ﺍﻓﺘﺮﺍﻕ ﺣﻘﻴﻘﻲ ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﲤﺎﻳﺰ ﺣﻘﻴﻘﻲ‪ ،٬‬ﺑﻞ ﳘﺎ ﻭﺟﻬﺎﻥ ﳊﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻫﻲ ﺍﻟﺮﲪﺔ‪ ،٬‬ﻓﻬﻤﺎ ﺑﺎﺏ‬
‫ﺍﻟﺬﺍﺕ‪ :‬ﺍﻟﺮﲪﻦ ﻇﺎﻫﺮ ﺍﻟﺒﺎﺏ‪ ،٬‬ﻭﺍﻟﺮﺣﻴﻢ ﺑﺎﻃﻦ ﺍﻟﺒﺎﺏ‪.‬‬

‫ﻫﻨﺎ ﺗﻮﺣﺪ ﻫﺬﺍﻥ ﺍﻻﲰﺎﻥ ﻭﱂ ﻳﺒ ‪Æ‬ﻖ ﻟﻨﺎ ﺇﻻ ﺗﻮﺣﺪ ﺍﻟﺮﲪﺔ ﻣﻊ ﺍﷲ ﺃﻭ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،٬‬ﻭﻫﺬﺍ ﻻ ﳛﺘﺎﺝ‬
‫ﻓﻴﻪ ﺻﺎﺣﺐ ﻓﻄﺮﺓ ﺳﻠﻴﻤﺔ ﺇﱃ ﺍﻟﻌﻨﺎﺀ ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﺪﻗﻴﻖ ﳌﻌﺮﻓﺘﻪ ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﺇﺫﺍ ﻛﺎﻥ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺆﻟﻪ ﺇﻟﻴﻪ ﰲ ﺍﳊﻮﺍﺋﺞ‪ ،٬‬ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺘﺄﳍﻮﻥ ﺇﻟﻴﻪ ﺃﻭ ﻳﻘﺼﺪﻭﻧﻪ ﻋﺼﺎﺓ ﻣﻘﺼﺮﻭﻥ‪ ،٬‬ﺧ̃ﻴﺮﻫﻢ‬
‫ﻭﺃﻓﻀﻠﻬﻢ ﻧﺎﻇﺮ ﺇﱃ ﻧﻔﺴﻪ ﻭﻟﻮ ﻣﻦ ﻃﺮﻑ ﺧﻔﻲ‪ ،٬‬ﻓﺒﻤﺎﺫﺍ ﻳﻌﻄﻴﻬﻢ ﺃ ﺑﺎﻟﻌﺪﻝ ﻭﻫﻮ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ‬
‫ﻣﻮﺿﻌﻪ؟ ﻭﻫﻞ ﻣﻦ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻣﻮﺿﻌﻪ ﺃﻥ ﺗﻌﻄﻲ ﺍﻟﺴﻼﺡ ﻣﻦ ﻳﻘﺎﺗﻠﻚ ﺑﻪ ﻭﻫﻮ ﻇﺎﱂ؟! ﻭﻛﻴﻒ‬
‫ﺑﺒﻘﻴﺔ ﺍﳋﻠﻖ ﺇﺫﺍ ﻛﺎﻥ ﳏﻤﺪ ﺧﲑ ﺧﻠﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﺣﺘﺎﺝ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺍﻟﺮﲪﺔ‪ ،٬‬ﻓﻘﺪﻡ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ‪) :‬ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﺃﻧﺎ ﺭﺏ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﺳﺒﻘﺖ‬
‫‪) :‬ﺍﻟﻠﻬﻢ ﻋﻔﻮﻙ ﻋﻔﻮﻙ(‪.‬‬ ‫ﺭﲪﱵ ﻏﻀﱯ( ﻓﻘﺎﻝ ﺍﻟﺮﺳﻮﻝ‬

‫؟‬ ‫‪ ،٬‬ﻓﻘﺎﻝ‪) :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ﻛﻢ ﻋﺮﺝ ﺑﺮﺳﻮﻝ ﺍﷲ‬ ‫ﻓﻘﺪ ﺳﺄﻝ ﺃﺑﻮ ﺑﺼﲑ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫‪ :‬ﻣﺮﺗﲔ‪ ،٬‬ﻓﺄﻭﻗﻔﻪ ﺟﱪﺋﻴﻞ ﻣﻮﻗﻔﹰﺎ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﻜﺎﻧﻚ ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﻓﻠﻘﺪ ﻭﻗﻔﺖ ﻣﻮﻗﻔﹰﺎ ﻣﺎ‬ ‫ﻓﻘﺎﻝ‬
‫ﻭﻗﻔﻪ ﻣﻠﻚ ﻗﻂ ﻭﻻ ﻧﱯ‪ ،٬‬ﺇﻥ ﺭﺑﻚ ﻳﺼﻠﻲ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺟﱪﺋﻴﻞ ﻭﻛﻴﻒ ﻳﺼﻠﻲ ؟ ﻗﺎﻝ‪ :‬ﻳﻘﻮﻝ‪ :‬ﺳﺒﻮﺡ‬
‫ﻗﺪﻭﺱ ﺃﻧﺎ ﺭﺏ ﺍﳌﻼﺋﻜﺔ ﻭ ﺍﻟﺮﻭﺡ ‪ ،٬‬ﺳﺒﻘﺖ ﺭﲪﱵ ﻏﻀﱯ ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻋﻔﻮﻙ ﻋﻔﻮﻙ‪ ،٬‬ﻗﺎﻝ‪:‬‬
‫ﻭﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ " ﻗﺎﺏ ﻗﻮﺳﲔ ﺃﻭ ﺃﺩﱏ "‪ ،٬‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﺼﲑ‪ :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ﻣﺎ ﻗﺎﺏ ﻗﻮﺳﲔ ﺃﻭ‬
‫ﺃﺩﱏ ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺑﲔ ﺳﻴﺘﻬﺎ ﺇﱃ ﺭﺃﺳﻬﺎ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺣﺠﺎﺏ ﻳﺘﻸﻷ ﳜﻔﻖ‪،٬‬ﻭﻻ ﺃﻋﻠﻤﻪ ﺇﻻ ﻭﻗﺪ‬
‫ﻗﺎﻝ‪ :‬ﺯﺑﺮﺟﺪ‪ ،٬‬ﻓﻨﻈﺮ ﰲ ﻣﺜﻞ ﺳﻢ ﺍﻹﺑﺮﺓ ﺇﱃ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﻧﻮﺭ ﺍﻟﻌﻈﻤﺔ‪ ،٬‬ﻓﻘﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪:‬‬
‫ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻟﺒﻴﻚ ﺭﰊ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻷﻣﺘﻚ ﻣﻦ ﺑﻌﺪﻙ ؟ ﻗﺎﻝ‪ :‬ﺍﷲ ﺃﻋﻠﻢ ﻗﺎﻝ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 24‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،٬‬ﻭﺳﻴﺪ ﺍﳌﺴﻠﻤﲔ‪ ،٬‬ﻭﻗﺎﺋﺪ ﺍﻟﻐﺮ ﺍﶈﺠﻠﲔ‪،٬‬ﻗﺎﻝ‪ :‬ﰒ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻷﰊ ﺑﺼﲑ‪ :‬ﻳﺎ ﺃﺑﺎ‬
‫ﻣﻦ ﺍﻷﺭﺽ ﻭﻟﻜﻦ ﺟﺎﺀﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺸﺎﻓﻬﺔ( )‪.(1‬‬ ‫ﳏﻤﺪ ﻭﺍﷲ ﻣﺎ ﺟﺎﺀﺕ ﻭﻻﻳﺔ ﻋﻠﻲ‬

‫ﻭﳑﺎ ﻃﻠﺐ ﺍﻟﻌﻔﻮ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ‪ ،٬‬ﺃﻣﻦ ﺗﻘﺼﲑ ؟ ﺃﻡ ﺃﻥ ﻛﻼﻣﻪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻟﻐﻮ ﻻ ﻃﺎﺋﻞ‬
‫ﻣﻦ ﻭﺭﺍﺋﻪ ؟ ﺣﺎﺷﺎﻩ ﻭﻫﻮ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺍﳊﻜﻴﻢ ﺧﲑ ﻭﻟﺪ ﺁﺩﻡ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ‪ ،٬‬ﻭﳌﺎ ﻗﺪﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺍﻟﺮﲪﺔ ﻭﺑﲔ ﺃ—ﺎ ﺳﺒﻘﺖ ﻏﻀﺒﻪ‪ ،٬‬ﻭﳌﺎ ﻭﺍﺟﻪ ﻧﺒﻴﻪ ﺍﻟﻜﺮﱘ ™ﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺴﺘﺸﻌﺮ ﻣﻨﻪ ﺃﻧﻪ‬
‫ﻣﻮﺟﻪ ﺇﱃ ﻣﺴﺘﺤﻖ ﳌﻮﺍﺟﻬﺔ ﺍﻟﻐﻀﺐ ﻭﻟﻜﻦ ﺍﷲ ﻳﺮﻳﺪ ﺃﻥ ﻳﻮﺍﺟﻬﻪ ﺑﺎﻟﺮﲪﺔ‪ ،٬‬ﰒ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺘﺢ‬
‫ﻟﻪ ﺍﻟﻔﺘﺢ ﺍﳌﺒﲔ‪ ،٬‬ﻭﻏﻔﺮ ﻟﻪ ﺫﻧﺒﻪ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﺑﻪ ﺍﻟﻐﻀﺐ ﻭﻫﻮ ﺍﻷﻧﺎ‪ ،٬‬ﻭﺍﻟﺬﻱ ﺑﺪﻭﻧﻪ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﺍﷲ‬
‫ﻚ @ﻭﻣ@ﺎ @ﺗﹶﺄ ﱠﺧ @ﺮ @ﻭﻳ‪GM‬ﺘ ﱠﻢ‬
‫ﻚ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻣ@ﺎ @ﺗ ﹶﻘ ﱠﺪ @ﻡ ‪G‬ﻣ ‪A‬ﻦ ﹶﺫ‪A‬ﻧﹺﺒ @‬
‫ﻚ ﹶﻓﺘ‪A‬ﺤﹰﺎ ﻣ‪M‬ﺒﹺﻴﻨﹰﺎ * ‪G‬ﻟ@ﻴ ‪A‬ﻐ ‪G‬ﻔ @ﺮ ﹶﻟ @‬
‫ﺤﻨ@ﺎ ﹶﻟ @‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪﴿ ،٬‬ﹺﺇﻧﱠﺎ ﹶﻓ@ﺘ ‪A‬‬
‫ﺻﺮ@ﺍﻃﹰﺎ ﻣ‪M‬ﺴ‪@A‬ﺘﻘ‪G‬ﻴﻤﹰﺎ﴾)‪.(2‬‬
‫ﻚ ‪G‬‬
‫ﻚ @ﻭ@ﻳ ‪A‬ﻬ ‪G‬ﺪ@ﻳ @‬
‫ﹺﻧﻌ‪@ A‬ﻤ@ﺘﻪ‪@ M‬ﻋ ﹶﻠ ‪A‬ﻴ @‬

‫ﻓﺸﺎﺋﺒﺔ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﻌﺪﻡ ﺑﺪﻭ—ﺎ ﻻ ﻳﺒﻘﻰ ﻟﻺﻧﺴﺎﻥ ﺇﻧﺴﺎﻧﻴﺘﻪ‪ ،٬‬ﻭﻻ ﻳﺒﻘﻰ ﺃﻻ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪،٬‬‬
‫ﻭﳏﻤﺪ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﺃﺧﺬ ﳜﻔﻖ ﺑﲔ ﻓﻨﺎﺀ ﻓﻼ ﻳﺒﻘﻰ ﺇﻻ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪ ،٬‬ﻭﺑﲔ ﻋﻮﺩﻩ ﺇﱃ ﺍﻷﻧﺎ‬
‫ﻭﺍﻟﺸﺨﺼﻴﺔ ﻓﻬﻮ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﺣﺠﺎﺏ ﺑﲔ ﺍﳋﻠﻖ ﻭﺍﳊﻖ ‪ ،٬‬ﻭﻫﻮ ﺍﻟﱪﺯﺥ ﺑﲔ ﺍﷲ ﻭﺧﻠﻘﻪ‪ ،٬‬ﻓﺈﺫﺍ‬
‫ﻛﺎﻥ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ ﳏﺘﺎﺟﹰﺎ ﺃﻥ ﻳﻮﺍﺟﻪ ﺑﺎﻟﺮﲪﺔ ﻓﻤﺎ ﺑﺎﻟﻚ ﲟﻦ ﺳﻮﺍﻩ‪ ،٬‬ﻓﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﻠﻖ‬
‫ﺍﷲ ﺍﻟﺬﻱ ﻳﺘﺄﳍﻮﻥ ﺇﻟﻴﻪ ﻫﻮ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺑﻞ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻭﺇﻻ ﻓﺴﻴﻌﻮﺩﻭﻥ ﺧﺎﺋﺒﲔ‬
‫ﺧﺎﺳﺮﻳﻦ ﺑﺴﺒﺐ ﺗﻘﺼﲑﻫﻢ‪.‬ﺇﺫﻥ‪ ،٬‬ﻓﺎﷲ ﻭﺍﻟﺮﲪﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﻭﺍﺣﺪ ﺑﻞ ﻫﻮ ﻛﺬﻟﻚ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﻓﺎﻟﺒﺎﺏ‬
‫ﺃﻭ ﺍﻟﺮﲪﻦ ﻫﻮ ﻣﺪﻳﻨﺔ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﻓﻤﻨﻪ ﻳﻌﺮﻑ ﻣﺎ ﻓﻴﻬﺎ‪ ،٬‬ﻭﻳﺘﺠﻠﻰ ﻭﻳﻈﻬﺮ ﻣﻨﻪ ﺍﻟﻔﻴﺾ‬
‫ﺍﻹﳍﻲ ﺇﱃ ﺍﳋﻠﻖ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻗﹸ ﹺﻞ ﺍ ‪A‬ﺩﻋ‪M‬ﻮﺍ ﺍﻟ ‪m‬ﻠ @ﻪ ﹶﺃ ﹺﻭ ﺍ ‪A‬ﺩﻋ‪M‬ﻮﺍ ﺍﻟ ﱠﺮ ‪A‬ﺣ @ﻤ @ﻦ ﹶﺃ‡ﻳﹰﺎ ﻣ@ﺎ @ﺗ ‪A‬ﺪﻋ‪M‬ﻮﺍ ﹶﻓ ﹶﻠﻪ‪ M‬ﺍﹾﻟﹶﺄ ‪A‬ﺳﻤ@ﺎ ُﺀ‬
‫ﺴﻨ@ﻰ﴾)‪ ،٬(3‬ﻓﺈﺫﺍ ﺗﺒﲔ ﻭﺣﺪﺓ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔﺃﻭ ﺍﷲ ﻭﻓﻨﺎﺅﻫﺎ ﻓﻴﻬﺎ ﻋﺮﻓﻨﺎ ﺃﻥ ﺍﻟﻮﺣﺪﺓ‬
‫ﺤ‪A‬‬
‫ﺍﹾﻟ ‪M‬‬
‫ﺍﻷﺣﺪﻳﺔ ﻣﺘﺤﻘﻘﺔ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﻫﺬﻩ ﻫﻲ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﺍﳌﻘﺼﻮﺩﺓ ﰲ‬
‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﻭﻫﻲ ﻛﻤﺎ ﻗﺪﻣﺖ ﻭﺣﺪﺓ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﻭﺣﺪﺓ ﺣﻘﻴﻘﻴﺔ‬
‫ﺃﻱ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ ﺃﺣﺪ ﻭﲨﻴﻊ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻋﲔ ﺫﺍﺗﻪ ﻭﻟﻴﺴﺖ ﺃﻋﺮﺍﺿﹰﺎ ﺗﺘﺼﻒ ™ﺎ ﺍﻟﺬﺍﺕ‪ ،٬‬ﻭﻻ‬
‫ﺟﻮﺍﻫﺮ ﺗﺘﺮﻛﺐ ﻣﻨﻬﺎ ﻓﻬﻮ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺎﺩﺭ ‪ ........‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﻟﹶﺎ ﹺﺇﹶﻟ @ﻪ ﺇﹺﻟ‪m‬ﺎ‬

‫‪ -1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.442‬‬

‫‪ -2‬اﻟﻔﺘﺢ ‪.2 – 1 :‬‬
‫‪ -3‬اﻹﺳﺮاء ‪.110 :‬‬
 ‫‪25...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺱ‬
‫ﺸﻬ@ﺎ @ﺩ ‪G‬ﺓ ﻫ‪@ M‬ﻮ ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪ M‬ﺍﻟ ﱠﺮﺣ‪G‬ﻴ ‪M‬ﻢ * ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﻟﹶﺎ ﹺﺇﹶﻟ @ﻪ ﹺﺇﻟ‪m‬ﺎ ﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻤ ‪G‬ﻠﻚ‪ M‬ﺍﹾﻟ ﹸﻘﺪﱡﻭ ‪M‬‬
‫ﺐ ﻭ@ﺍﻟ ﱠ‬
‫ﻫ‪@ M‬ﻮ ﻋ@ﺎ‪G‬ﻟﻢ‪ M‬ﺍﹾﻟ @ﻐ ‪A‬ﻴ ﹺ‬
‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ * ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟﹾﺨ@ﺎ‪G‬ﻟﻖ‪M‬‬
‫ﺠﺒﱠﺎ ‪M‬ﺭ ﺍﻟﹾﻤ‪@M‬ﺘ ﹶﻜﱢﺒﺮ‪M M‬ﺳ ‪A‬ﺒﺤ@ﺎ ﹶﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻋﻤﱠﺎ ‪M‬ﻳ ‪A‬‬
‫ﺴﻠﹶﺎ ‪M‬ﻡ ﺍﹾﻟﻤ‪A M‬ﺆ ‪G‬ﻣﻦ‪ M‬ﺍﻟﹾﻤ‪@ M‬ﻬﻴ‪G A‬ﻤﻦ‪ M‬ﺍﹾﻟ @ﻌﺰﹺﻳ ‪M‬ﺰ ﺍﹾﻟ @‬
‫ﺍﻟ ﱠ‬
‫ﺽ @ﻭﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻌﺰﹺﻳ ‪M‬ﺰ‬
‫ﺕ ﻭ@ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫ﺴﻤ@ﺎﻭ@ﺍ ‪G‬‬
‫ﺴﱢﺒﺢ‪ M‬ﹶﻟﻪ‪ M‬ﻣ@ﺎ ﻓ‪G‬ﻲ ﺍﻟ ﱠ‬
‫ﺴﻨ@ﻰ ﻳ‪@ M‬‬
‫ﺤ‪A‬‬
‫ﺼ ﱢﻮﺭ‪ M‬ﹶﻟﻪ‪ M‬ﺍﹾﻟﹶﺄ ‪A‬ﺳﻤ@ﺎﺀ ﺍﹾﻟ ‪M‬‬
‫ﺉ ﺍﹾﻟﻤ‪@ M‬‬
‫ﺍﹾﻟﺒ@ﺎ ﹺﺭ ‪M‬‬
‫ﺤﻜ‪G‬ﻴ ‪M‬ﻢ﴾)‪.(1‬‬
‫ﺍﹾﻟ @‬

‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﲣﻠﻮ ﻣﻦ ﺍﻟﺸﺮﻙ ﰲ ﻣﺮﺗﺒﺔ ﻣﺎ ﳉﻬﺘﲔ‪:‬‬

‫ﺍﳉﻬﺔ ﺍﻷﻭﱃ‪ :‬ﻫﻲ ﺃﻧﻨﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺮﻓﻊ ﻛﺜﺮﺓ ﺍﻷﲰﺎﺀ ﺍﳌﻼﺯﻣﺔ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻋﻦ ﺃﻭﻫﺎﻣﻨﺎ‪ ،٬‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻛﺜﺮﺓ ﺇﻋﺘﺒﺎﺭﻳﺔ‪ ،٬‬ﻓﺎﷲ ﻫﻮ‪ :‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺒﺎﺭ ﺍﳌﺘﻜﱪ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ‪...‬ﻭﻫﺬﻩ‬
‫ﺍﻟﻜﺜﺮﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﻻ ﲣﻞ ﺑﻮﺣﺪﺓ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﻭﻟﻜﻨﻬﺎ ﻛﺜﺮﺓ‪ ،٬‬ﻭﲢﻤﻞ ﻣﻌﲎ ﺍﻟﻜﺜﺮﺓ ﻓﻬﻲ‬
‫‪.....) :‬ﺃﻭﻝ ﺍﻟﺪﻳﻦ ﻣﻌﺮﻓﺘﻪ‪،٬‬‬ ‫ﳐﻠﺔ ﺑﺎﻟﺘﻮﺣﻴﺪ ﰲ ﻣﺮﺗﺒﺔ ﺃﻋﻠﻰ ﻣﻦ ﻫﺬﻩ‪ ،٬‬ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﻛﻤﺎﻝ ﻣﻌﺮﻓﺘﻪ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ‪ ،٬‬ﻭﻛﻤﺎﻝ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ﺗﻮﺣﻴﺪﻩ‪ ،٬‬ﻭﻛﻤﺎﻝ ﺗﻮﺣﻴﺪﻩ ﺍﻹﺧﻼﺹ ﻟﻪ‪،٬‬‬
‫ﻭﻛﻤﺎﻝ ﺍﻹﺧﻼﺹ ﻟﻪ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﻋﻨﻪ ﻟﺸﻬﺎﺩﺓ ﻛﻞ ﺻﻔﺔ ﺃ‪‰‬ﺎ ﻏﲑ ﺍﳌﻮﺻﻮﻑ( )‪.(2‬‬

‫ﻭﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻲ ﺟﻬﺔ ﺍﻷﻟﻮﻫﻴﺔ‪ ،٬‬ﻓﻜﻮﻧﻨﺎ ﻧﺘﺄﻟﻪ ﰲ ﺣﻮﺍﺋﺠﻨﺎ ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻓﺈﻥ ﻋﻼﻗﺘﻨﺎ ﻣﻌﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻏﲑ ﺧﺎﻟﻴﺔ ﻭﺍﳊﺎﻝ ﻫﺬﻩ ﻣﻦ ﺍﻟﻄﻤﻊ ﻭﺍﳊﺎﺟﺔ ﻟﺴﺪ ﺍﻟﻨﻘﺺ ﻣﻦ ﺟﻬﺔ ﻣﻌﻴﻨﺔ‪ ،٬‬ﺇﺫﻥ‬
‫ﻓﺎﻟﻌﺒﺎﺩﺓ ﻏﲑ ﺧﺎﻟﺼﺔ ﺑﻞ ﻫﻲ ﻃﻠﺐ ﻟﻠﻜﻤﺎﻝ ﻭﺳﺪ ﺍﻟﻨﻘﺺ ﰲ ﺃﺣﺴﻦ ﺻﻮﺭﻫﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻝ‪ ،٬‬ﻭﻫﺬﻩ‬
‫ﺍﳌﺮﺗﺒﺔ ﺷﺮﻙ‪ ،٬‬ﻓﺎﻹﺧﻼﺹ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻤﻦ ﺳﻮﺍﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﱴ ﻋﻦ ﺍﻷﻧﺎ‬
‫ﻭﺍﻟﺸﺨﺼﻴﺔ‪ ،٬‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻭﱃ ﻭﺍﻷﺣﺠﻰ ﺑﻞ ﻫﻮ ﺃﺻﻞ ﺍﳌﻄﻠﻮﺏ‪ ،٬‬ﺇﺫﻥ ﻓﺎﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﻳﺘﺤﻘﻖ ﺑﻌﺪ‬
‫ﻣﻌﺮﻓﺔ ﻓﻨﺎﺀ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،٬‬ﰒ ﻓﻨﺎﺀ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻱ ﻓﻨﺎﺀ‬
‫ﺍﻷﻟﻮﻫﻴﺔ ﰲ ﺣﻘﻴﻘﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﻻﻳﺘﺤﻘﻖ ﻫﺬﺍ ﺍﻻﻣﺮ ﺍﻻ ﺑﻔﻨﺎﺀ ﺍﻷﻧﺎ ﻭﺷﺨﺼﻴﺔ ﺍﻻﻧﺴﺎﻥ ﻓﻼ ﻳﺒﻘﻰ ﺇﻻ‬
‫ﺍﻟﺸﺎﻫﺪ ﺍﻟﻐﺎﺋﺐ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ)‪ ،٬(3‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻟﻔﻆ ﺩﺍﻝ ﻋﻠﻴﻪ ﻓﻴﻜﻮﻥ )ﻫﻮ(‬
‫ﺿﻤﲑ ﺍﻟﻐﺎﺋﺐ‪ ،٬‬ﻭﺍﳍﺎﺀ ﻹﺛﺒﺎﺕ ﺍﻟﺜﺎﺑﺖ ﻭﺍﻟﻮﺍﻭ ﻟﻐﻴﺒﺔ ﺍﻟﻐﺎﺋﺐ)‪ ،٬(4‬ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﳌﺘﺤﺼﻞ ﻣﻦ ﻫﺬﻩ‬

‫‪ -1‬اﻟﺤﺸﺮ ‪.24 – 22 :‬‬

‫‪ -2‬ﻧﻬﺞ اﻟﺒﻼﻏﺔ ‪ :‬ج‪ 1‬ص‪.39‬‬
‫‪ -3‬وﻋﻠﻰ هﺬا ﻓﻄﺮ اﷲ اﻹﻧﺴﺎن‪ ،‬ﻓﺎﻹﻧﺴﺎن هﻮ ﺻﻮرة اﻟﻼهﻮت‪ ،‬ﻓﻼ ﻳﻀﻴﻊ ﻋﺒﺪ ﺣﻈﻪ وﻳﻘﻮل إن هﺬا ﻣﻘﺎم ﻗﺪ ﺣﺠﺐ‬
‫ﻋﻨﻲ‪ ،‬ﺑﻞ اﻟﺤﻖ واﻟﺤﻖ أﻗﻮل ﻟﻜﻢ‪ :‬هﻮ ﺑﺎب ﻣﻔﺘﻮح ﻟﻠﺠﻤﻴﻊ وﻻ ﻳﻐﻠﻖ ﺣﺘﻰ ﺗﻘﻮم اﻟﺴﺎﻋﺔ‪ ،‬واﻟﺨﺎﺳﺮ ﻣﻦ ﺿﻴﻊ ﺣﻈﻪ‪.‬‬
‫‪ -4‬ﺿﻤﻴﺮ اﻟﻐﺎﺋﺐ ﻳﺸﻴﺮ إﻟﻰ اﻟﻐﻴﺒﺔ‪ ،‬وﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺎﺋﺐ اﻟﺬي ﻳﺸﺎر ﻟﻪ ﺑﻀﻤﻴﺮ اﻟﻐﺎﺋﺐ ﻓﻬﻮ ﻟﻴﺲ ﺑﻤﺠﻬﻮل ﻣﻄﻠﻖ‪ ،‬وﻟﺬا‬
‫ﻓﻀﻤﻴﺮ اﻟﻐﺎﺋﺐ ﺑﻐﺾ اﻟﻨﻈﺮ ﻋﻦ اﻟﺘﻔﺼﻴﻞ اﻟﻤﺬآﻮر ﻳﺸﻴﺮ إﻟﻰ ﻏﻴﺒﺔ اﻟﻐﺎﺋﺐ وإﺛﺒﺎت اﻟﻮﺟﻮد‪.‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 26‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺍﳌﻌﺮﻓﺔ ﻫﻮ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ ﻷﻧﻪ ﺗﻮﺟﻪ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ‪ ،٬‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ‪ ،٬‬ﺗﻮﺣﻴﺪ‬
‫ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﺃﻭ ﺍﻹﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ‪ ،٬‬ﺃﻭ ﺍﻹﺳﻢ ﺍﳌﻜﻨﻮﻥ ﺍﳌﺨﺰﻭﻥ ﻭﺍﻟﺬﻱ ﻳﻨﺒﻊ ﻣﻦ‬
‫ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻓﻨﺎﺀ ﺍﻷﻧﺎ ﻭﺑﻘﺎﺀ ﺍﷲ‪ ،٬‬ﻭﻫﺬﻩ ﻫﻲ ﺍﳌﺮﺗﺒﺔ ﺍﻷﺧﲑﺓ ﺍﳌﻘﺼﻮﺩﺓ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻴﻬﺎ‬
‫ﺗﺸﲑ ﺑﺴﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﻮﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻳﻀﹰﺎ ﻛﻤﺎ ﺳﻴﺘﻀﺢ‪.‬‬

‫ﻭﻷﻥ ﺑﺴﻤﻠﺔ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻲ ﻣﻔﺘﺎﺡ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻴﻮﻫﻲ ﺑﺎﺏ ﻭﺣﺠﺎﺏ ﺍﻟﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ‪،٬‬‬
‫ﻭﻷﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻏﺎﻳﺔ ﺍﺑﻦ ﺁﺩﻡ‪ ،٬‬ﻓﻘﺪ ﺟﺮﻯ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻌﻈﻴﻢ ﺑﻘﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺍﺟﺒﺔ‬
‫ﻭﺍﳌﺴﺘﺤﺒﺔ ﻭﻗﺒﻞ ﺍﻟﻨﻮﻡ ﻭﺑﻌﺪ ﺍﻻﺳﺘﻴﻘﺎﻅ ﻣﻦ ﺍﻟﻨﻮﻡ ﻭﺑﻌﺪ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺍﺟﺒﺔ ﻭﰲ ﺻﻼﺓ ﺍﻟﻮﺻﻴﺔ ﻭﰲ‬
‫ﺗﻘﺮﺃ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻴﻬﺎ‬ ‫ﺻﻼﺓ ﺍﻟﻨﺎﺷﺌﺔ‪ .......‬ﻭﺻﻼﺓ ﺳﻴﺪ ﺍﳌﻮﺣﺪﻳﻦ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻲ‬
‫‪ 200‬ﻣﺮﺓ‪ ،٬‬ﻓﻼ ﳝﺮ ﻳﻮﻡ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺩﻭﻥ ﻗﺮﺍﺀﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻛﺄ—ﺎ ﻗﺮﻳﻨﺔ ﺍﻟﻔﺎﲢﺔ‪ ،٬‬ﻭﻧﻌﻢ ﺍﻟﻘﺮﻳﻦ‪.‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ )ﺍﻟﺘﻮﺣﻴﺪ( ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﻫﺬﺍ‬
‫ﺠ ﱠﻦ‬
‫ﺍﻟﻐﺮﺽ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻷﺟﻠﻪ ﻓﻤﻦ ﺿﻴﻊ ﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻓﻘﺪ ﺿﻴﻊ ﻛﻞ ﺷﻲﺀ ﴿ @ﻭﻣ@ﺎ @ﺧ ﹶﻠ ﹾﻘﺖ‪ M‬ﺍﹾﻟ ﹺ‬
‫ﺲ ﹺﺇﻟ‪m‬ﺎ ‪G‬ﻟ@ﻴ ‪A‬ﻌ‪M‬ﺒﺪ‪M‬ﻭ ‪G‬ﻥ﴾)‪ ،٬(1‬ﺃﻱ ﻟﻴﻌﺮﻓﻮﻥ‪ ،٬‬ﻭﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻭﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﻻﺑﺪ ﳍﺎ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻟﺘﺘﺤﻘﻖ‪،٬‬‬
‫ﻭ@ﺍﹾﻟ‪G‬ﺄ‪A‬ﻧ @‬
‫ﻭﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﻻﻳﺘﺤﻘﻖ ﺑﺘﺤﺼﻴﻞ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﻌﺎﱐ‪ ،٬‬ﺑﻞ ﻳﺘﺤﻘﻖ ﺑﺎﻟﻌﻤﻞ ﻭﺍﻹﺧﻼﺹ ﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﺣﱴ ﻳﺼﺒﺢ ﺍﻟﻌﺒﺪ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﺃﺭﺿﻪ ﺃﻭ ﺍﷲ ﰲ ﺍﳋﻠﻖ‪.‬‬

‫ﳍﺬﺍ ﻗﻠﺖ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪) :‬ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﺗﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ‪ ،٬‬ﺃﻭ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ‬
‫ﺍﻷﻋﻈﻢ‪ ،٬‬ﺃﻭ ﺍﻻﺳﻢ ﺍﳌﻜﻨﻮﻥ ﺍﳌﺨﺰﻭﻥ ﻭﺍﻟﺬﻱ ﻳﻨﺒﻊ ﻣﻦ ﺩﺍﺧﻞ ﺍﻻﻧﺴﺎﻥ ﺑﻌﺪ ﻓﻨﺎﺀ ﺍﻷﻧﺎ ﻭﺑﻘﺎﺀ ﺍﷲ(‪.‬‬

‫***‬

‫‪ -1‬اﻟﺬارﻳﺎت ‪.56 :‬‬

 ‫‪27...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫﴿ ﹸﻗ ﹾﻞ ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺃﹶﺣ@ﺪ‪:﴾Â‬‬

‫ﻫﻮ ﺿﻤﲑ ﺍﻟﻐﺎﺋﺐ ﻳﺸﲑ ﺇﱃ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ ﺃﻭ ﺍﻟﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﻓﺎﳌﺮﺍﺩ ﻫﻨﺎ ﻗﻞ‬
‫ﳍﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﺮﻳﺪﻭﻥ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺘﻪ ﻭﻛﻨﻬﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻬﻮ ﻳﻌﺮﻑ ﲟﻌﺮﻓﺔ ﺍﻟﺬﺍﺕ ﺍﻷﺣﺪﻳﺔ‪،٬‬‬
‫ﻓﺎﻟﺬﺍﺕ ﻫﻲ ﺣﺠﺎﺏ ﺍﻟﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ ﻭﻻ ﻳﻌﺮﻑ ﻣﺎ ﺑﻌﺪ ﺍﳊﺠﺎﺏ ﺇﻻ ﺑﺎﺧﺘﺮﺍﻕ ﺍﳊﺠﺎﺏ‪ ،٬‬ﻭﻻ ﳜﺘﺮﻕ‬
‫ﺍﳊﺠﺎﺏ ﺇﻻ ﺑﺎﳌﻌﺮﻓﺔ‪ ،٬‬ﻓﺈﺫﺍ ﻋﺮﻓﺘﻢ ﻓﻨﺎﺀ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﷲ ﻭﺃﺣﺪﻳﺔ ﺍﻟﺬﺍﺕ ﻭﻧﻈﺮﰎ ﻓﻴﻬﺎ‬
‫ﻭﻣﻦ ﺧﻼﳍﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺣﺠﺎﺏ ﺍﻟﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ ﻋﺮﻓﺘﻢ ﺃﻥ ﲤﺎﻡ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﳌﻌﺮﻓﺔ‪.‬‬

‫ﻭ ﴿ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺃﹶﺣ@ﺪ‪ ﴾Â‬ﺗﺸﲑ ﺇﱃ ﻣﻌﻨﻴﲔ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﻓﻨﺎﺀ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﺬﺍﺕ ﻭﺃﺣﺪﻳﺔ ﺍﻟﺬﺍﺕ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻷﺣﺪﻱ‪.‬‬

‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻫﻮ ﻓﻨﺎﺀ ﺍﻷﻟﻮﻫﻴﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻷﺧﲑﺓ‪ ،٬‬ﻷﻥ ﺍﻷﻟﻮﻫﻴﺔ ﻓﻴﻬﺎ ﺍﻟﻜﺜﺮﺓ ﺍﻻﻋﺘﺒﺎﺭﻳﺔ‬
‫ﻷ—ﺎ ﺗﻌﲏ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﻟﺘﺄﻟﻪ ﺇﻟﻴﻪ ﻟﺴﺪ ﺍﻟﻨﻘﺺ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﻭﻟﻠﻜﻤﺎﻝ ﺟﻬﺎﺕ‬
‫ﻛﺜﲑﺓ‪.‬‬

‫ﻭﰲ ﺍﳌﻌﲎ ﺍﻷﻭﻝ ﻣﺮﺗﺒﺘﺎﻥ‪:‬‬

‫ﻓﻔﻲ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﺍﷲ ﺃﺣﺪ ﺃﻱ ﺃﻧﻪ ﻗﺎﺩﺭ ﻭﺍﻟﻘﺪﺭﺓ ﺫﺍﺗﻪ‪ ،٬‬ﻭﺭﺍﺣﻢ ﻭﺍﻟﺮﲪﺔ ﺫﺍﺗﻪ‪ ،٬‬ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‬
‫ﻼ ﺃﻱ ﺍﷲ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ‪.‬‬‫ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﻓﺎﻧﻴﺔ ﰲ ﺍﻟﺬﺍﺕ ﻭﻟﻜﻨﻬﺎ ﺗﻼﺣﻆ ﺗﻔﺼﻴ ﹰ‬

‫ﻭﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﷲ ﺃﺣﺪ ﺃﻱ ﺃﻧﻪ ﻛﺎﻣﻞ ﻳﺆﻟﻪ ﺇﻟﻴﻪ ﻟﺴﺪ ﺍﻟﻨﻘﺺ ﻭﲢﺼﻴﻞ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻭﺍﻷﲰﺎﺀ‬
‫ﻼ ﺑﻞ ﺇﲨﺎ ﹰﻻ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺟﻬﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﺃﻱ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ‬
‫ﺍﻹﳍﻴﺔ ﻓﺎﻧﻴﺔ ﻓﻴﻪ ﺩﻭﻥ ﻣﻼﺣﻈﺘﻬﺎ ﺗﻔﺼﻴ ﹰ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻜﺎﻣﻞ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺃﻭ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻷﲰﺎﺀ ﺍﻟﻜﻤﺎﻟﻴﺔ‪ ،٬‬ﻭﻻ ﳜﻔﻰ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﻹﲨﺎﻝ‬
‫ﺗﺒﻘﻰ ﺍﻟﻜﺜﺮﺓ ﻛﺎﻟﻨﺎﺭ ﲢﺖ ﺍﻟﺮﻣﺎﺩ‪ ،٬‬ﻓﺎﳌﻘﺼﻮﺩ ﻫﻮ ﺳﺪ ﺍﻟﻨﻘﺺ ﻭﲢﺼﻴﻞ ﺍﻟﻜﻤﺎﻝ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﻘﺼﺪ ﺗﻔﺼﻴﻠﻴﹰﺎ ﺃﻡ ﺇﲨﺎﻟﻴﹰﺎ‪.‬‬

‫ﺃﻣﺎ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺬﻱ ﺗﺸﲑ ﻟﻪ ﴿ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺃﹶﺣ@ﺪ‪ ﴾Â‬ﻓﻬﻮ ﻓﻨﺎﺀ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﻜﻤﺎﻝ ﰲ ﺍﻟﻜﻨﻪ‬
‫ﻭﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﻓﻼ ﻳﻨﻈﺮ ﺇﻻ ﻟﻠﻤﻌﺒﻮﺩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻌﺒﻮﺩﹰﺍ‪ ،٬‬ﻓﻼ ﻳﺒﻘﻰ ﻟﻸﻟﻮﻫﻴﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 28‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺟﻮﺩ‪ ،٬‬ﺑﻞ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﺃﻭ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ‬
‫)ﻫﻮ( ﻭﻫﺬﻩ ﻫﻲ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﻭﻏﺎﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻛﻤﺎﻟﻪ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ‪،٬‬‬
‫ﰲ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻻﺭﺗﻘﺎﺀ ﺑﺎﻟﻌﺒﺪ ﴿ ﹶﻓﹶﺄ ‪A‬ﻭﺣ@ﻰ ﹺﺇﻟﹶﻰ @ﻋ ‪A‬ﺒ ‪G‬ﺪ ‪G‬ﻩ ﻣ@ﺎ‬ ‫ﻭﻟﺬﻟﻚ ﻭﺻﻒ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ‬
‫ﹶﺃ ‪A‬ﻭﺣ@ﻰ﴾)‪.(1‬‬

‫***‬

‫ﺼ @ﻤﺪ‪:﴾M‬‬
‫﴿ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟ ﱠ‬
‫ﺍﻟﺼﻤﺪ‪ :‬ﺃﻱ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﻧﻘﺺ ﺃﻭ ﺛﻐﺮﺓ ﺃﻭ ﻋﻴﺐ‪ ،٬‬ﺃﻱ ﺇﻧﻨﺎ ﰲ ﻣﻘﺎﻡ ﺗﱰﻳﻪ ﻭﺗﺴﺒﻴﺢ‬
‫ﺃﻟﻮﻫﻴﺘﻪ ﺍﳌﻄﻠﻘﺔ ﻭﺑﻴﺎﻥ ﻛﻤﺎﳍﺎ ﺍﳌﻄﻠﻖ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳋﻠﻖ ﻟﺴﺪ ﺍﻟﻨﻘﺺ ﰲ‬
‫ﺻﻔﺤﺎﺕ ﻭﺟﻮﺩﻫﻢ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻭﺍﳌﻠﻜﻮﺗﻴﺔ ﻭﺍﻟﻨﻮﺭﻳﺔ ﺍﻟﻜﻠﻴﺔ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﺃﻭ ﺍﻟﻌﻘﻠﻴﺔ ﳌﻦ ﻛﺎﻥ ﻟﻪ‬
‫ﺣﻆ ﻓﻴﻬﺎ ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻘﺮﺑﲔ‪.‬‬

‫ﻓﻬﺬﺍ ﺍﻟﻮﺻﻒ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻱ ﺍﻟﺼﻤﺪ ﺑﻴﺎﻥ ﻟﻠﻜﻤﺎﻝ ﺍﻹﳍﻲ ﺍﳌﻄﻠﻖ ﻣﻦ ﺧﻼﻝ ﺗﱰﻳﻬﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻋﻦ ﺍﻟﻨﻘﺺ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﺑﻴﺎﻥ ﻟﻠﻨﻘﺺ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﳚﻌﻠﻬﻢ ﻳﻘﺼﺪﻭﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻴﻔﻴﺾ‬
‫ﻋﻠﻴﻬﻢ ﻣﻦ ﻓﻀﻠﻪ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺃﻱ ﺍﻟﺼﻤﺪ ﺟﺎﺀ ﺑﻌﺪ ﺍﻷﺣﺪ ﺃﻱ ﺑﻌﺪ ﺃﻥ ﺑﲔ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﻣﻦ‬
‫ﺧﻼﻝ ﺃﺣﺪﻳﺔ ﺍﻟﺬﺍﺕ ﻭﻓﻨﺎﺀ ﺍﻷﲰﺎﺀ ﻓﻴﻬﺎ ﰒ ﻓﻨﺎﺋﻬﺎ‪ ،٬‬ﻭﺍﻟﺬﻱ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﴿ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺃﹶﺣ@ﺪ‪ ،٬﴾Â‬ﻓﺎﻵﻥ‬
‫ﺑﻴﺎﻥ ﻭﺗﻔﺼﻴﻞ ﻭﺗﻮﺿﻴﺢ ﺃﻥ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻟﻴﺔ ﻣﻄﻠﻘﺔ ﻣﱰﻫﺔ ﻋﻦ ﺍﻟﻨﻘﺺ‬
‫ﻭﻣﻨﻄﻮﻳﺔ ﰲ ﺍﻟﺬﺍﺕ ﻭﻳﺪﻝ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﷲ‪ ،٬‬ﻓﻮﺻﻔﻪ ﺑﺄﻧﻪ ﺻﻤﺪ ﺃﻱ ﻻ ﺟﻮﻑ ﻓﻴﻪ ﺃﻱ ﻻ ﻧﻘﺺ ﻭﻻ‬
‫ﺛﻐﺮﺓ ﰲ ﺳﺎﺣﺘﻪ‪ ،٬‬ﺑﻞ ﻫﻮ ﻛﺎﻣﻞ ﻣﻦ ﻛﻞ ﺍﳉﻬﺎﺕ ﻭﺣﺎﻭﻱ ﻟﻜﻞ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﰒ ﴰﻮﻝ ﻫﺬﺍ‬
‫ﺍﻟﻮﺻﻒ ﺃﻱ ﺍﻟﺼﻤﺪ ﳌﻌﲎ ﺍﻟﺴﻴﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﻟﻘﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺑﻜﻤﺎﻟﻪ ﺍﳌﻄﻠﻖ ﺍﳌﱰﻩ ﺍﳌﺴﺒﺢ ﻳﻘﺼﺪﻩ ﺍﳋﻠﻖ ﻟﺴﺪ ﻧﻘﺎﺋﺼﻬﻢ‪ ،٬‬ﻭﻟﻘﻀﺎﺀ ﺣﺎﺟﺎ‪N‬ﻢ ﻟﻠﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪.‬‬

‫‪ -1‬اﻟﻨﺠﻢ ‪.10 :‬‬

 ‫‪29...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻱ ﺍﷲ ﺍﻟﺼﻤﺪ ﺟﺎﺀﺕ ﰲ ﻣﺮﺗﺒﺔ ﺗﱠﻨ ـﺰﻟ̃ﻴﺔ ﻣﻊ ﺍﳌﺘﻠﻘﻲ‪ ،٬‬ﻓﺴﻮﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺗﺒﺪﺃ ﻣﻦ‬
‫ﺍﻟﻘﻤﺔ ﰒ ﺗﺘﻨ ـﺰﻝ ﻣﻊ ﺍﳌﺘﻠﻘﻲ ﰲ ﺍﻟﺘﻮﺿﻴﺢ ﺣﱴ ﺗﻨﺘﻬﻲ ﺇﱃ ﺍﳌﻘﺎﺭﻧﺔ ﻣﻊ ﺍﳋﻠﻖ ﴿ @ﻭﹶﻟ ‪A‬ﻢ @ﻳﻜﹸﻦ ‪m‬ﻟ ‪M‬ﻪ ﹸﻛﻔﹸﻮﹰﺍ‬
‫ﺃﹶﺣ@ﺪ‪ ،٬﴾Â‬ﻓﻤﻦ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﻭﻓﻨﺎﺀ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﴿ ﹸﻗ ﹾﻞ ﻫ‪@ M‬ﻮ﴾ ﺇﱃ ﺃﺣﺪﻳﺔ ﺍﻟﺬﺍﺕ ﻭﻓﻨﺎﺀ ﺍﻷﲰﺎﺀ ﻓﻴﻬﺎ‬
‫﴿ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺃﹶﺣ@ﺪ‪ ﴾Â‬ﺇﱃ ﻭﺻﻒ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺑﺄ—ﺎ ﺍﻟﻜﺎﻣﻞ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻻ ﻧﻘﺺ ﻓﻴﻪ ﺍﳌﻘﺼﻮﺩ ﻟﻘﻀﺎﺀ‬
‫ﺼ @ﻤﺪ‪.﴾M‬‬
‫ﺍﳊﻮﺍﺋﺞ ﴿ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟ ﱠ‬

‫)ﺍﷲ ﺍﻟﺼﻤﺪ(‪ :‬ﺍﻟﺼﻤﺪ ﻭﻛﻤﺎ ﺑﻴﻨﺖ ﺍﻟﻜﺎﻣﻞ ﺍﳌﻘﺼﻮﺩ ﻟﻘﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ﻭﺳﺪ ﺍﻟﻨﻘﺺ‪ ،٬‬ﻓﺎﻟﺼﻤﺪ‬
‫ﺑﻴﺎﻥ ﻟﻠﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﺑﺘﺴﺒﻴﺤﻪ ﻭﺗﱰﻳﻬﻪ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﲤﺜﻞ ﺟﻬﺎﺕ‬
‫ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻴﺔ ﺍﳌﻘﺼﻮﺩﺓ‪ ،٬‬ﻭﻛﻞ ﺻﻔﺔ ﺃﻭ ﺇﺳﻢ ﲝﺴﺒﻪ ﲤﺜﻞ ﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺗﻘﺼﺪ ﻣﻦ‬
‫ﺍﳋﻠﻖ ﻭﻣﻨﻬﺎ ﻳﻔﺎﺽ ﻋﻠﻰ ﺍﳋﻠﻖ‪ ،٬‬ﺗﺒﲔ ﺃﻥ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻣﻨﻄﻮﻳﺔ ﲢﺖ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺃﻭ‬
‫ﺍﻻﺳﻢ ﺃﻱ ﺍﻟﺼﻤﺪ‪ ،٬‬ﻓﻠﻮ ﺗﻮﺳﻌﻨﺎ ﰲ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺼﻤﺪ ﻓﺎﻷﻣﺮ ﺳﻴﻄﻮﻝ ﻷﻧﻨﺎ ﳓﺘﺎﺝ ﻟﻠﻤﺮﻭﺭ ﻋﻠﻰ‬
‫ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺩﻋﺎﺀ ﺍﳉﻮﺷﻦ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،٬‬ﻭﻫﺬﺍ ﺃﺗﺮﻛﻪ ﳌﻦ ﻓﻬﻢ ﻭﺃﺩﺭﻙ‬
‫ﻳﻘﻮﻝ‪) :‬ﺇﳕﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻠﻘﻲ ﺇﻟﻴﻜﻢ ﺍﻷﺻﻮﻝ ﻭﻋﻠﻴﻜﻢ ﺃﻥ‬ ‫ﻣﺎ ﻗﺪﻣﺖ ﻓﺎﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ‬
‫ﻳﻘﻮﻝ‪) :‬ﻋﻠﻴﻨﺎ ﺍﻟﻘﺎﺀ ﺍﻷﺻﻮﻝ ﻭﻋﻠﻴﻜﻢ ﺍﻟﺘﻔﺮﻳﻊ( )‪ .(1‬ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﷲ‬ ‫ﺗﻔﺮﻋﻮﺍ(‪ ،٬‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ‬
‫ﻟﻠﺘﻮﺳﻊ ﻭﺍﻟﺘﻔﺼﻴﻞ‬ ‫ﺃﻥ ﻳﻮﻓﻖ ﺍﻷﺧﻮﺓ ﻣﻦ ﻃﻠﺒﺔ ﺍﳊﻮﺯﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﺃﻧﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬
‫ﻭﺗﻮﺿﻴﺢ ﺍﳌﻌﲎ ﺑﺸﻜﻞ ﻣﺒﺴﻂ ﻟﻠﻨﺎﺱ‪.‬‬

‫ﻭﺃﻇﻦ ﺃﱐ ﻗﺪ ﻣﺮﺭﺕ ﻋﻠﻰ ﺍﻟﺼﻤﺪ ﰲ ﺍﳌﺘﺸﺎ™ﺎﺕ ﻭﺭﲟﺎ ﻛﺎﻥ ﺑﻪ ﺑﻌﺾ ﺍﻟﻔﺎﺋﺪﺓ ﳌﻦ ﻗﺮﺃﻩ‪ ،٬‬ﻭﺃﺫﻛﺮ‬
‫‪) :‬ﻟﻮ ﻭﺟﺪﺕ ﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﺁﺗﺎﱐ ﺍﷲ‬ ‫ﺣﻴﺚ ﻗﺎﻝ‬ ‫ﻧﻔﺴﻲ ﻭﺃﺫﻛﺮﻛﻢ ﲝﺪﻳﺚ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﻗﺮ‬
‫ﻋﺰ ﻭﺟﻞ ﲪﻠﺔ ﻟﻨﺸﺮﺕ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﺸﺮﺍﺋﻊ ﻣﻦ ﺍﻟﺼﻤﺪ‪ ،٬‬ﻭﻛﻴﻒ ﱄ‬
‫ﲪﻠﺔ ﻟﻌﻠﻤﻪ‪ ،٬‬ﺣﱴ ﻛﺎﻥ ﻳﺘﻨﻔﺲ ﺍﻟﺼﻌﺪﺍﺀ ﻭﻳﻘ ـﻮﻝ ﻋﻠﻰ‬ ‫ﺑﺬﻟﻚ ﻭﱂ ﳚﺪ ﺟﺪﻱ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﳌﻨﱪ‪ :‬ﺳﻠﻮﱐ ﻗﺒﻞ ﺃﻥ ﺗﻔﻘﺪﻭﱐ‪ ،٬‬ﻓﺈﻥ ﺑﲔ ﺍﳉﻮﺍﻧﺢ ﻣﲏ ﻋﻠﻤﹰﺎ ﲨﹰﺎ‪ ،٬‬ﻫﺎﻩ ﻫﺎﻩ ﺃﻻ ﻻ ﺃﺟﺪ ﻣﻦ ﳛﻤﻠﻪ‪،٬‬‬
‫ﺃﻻ ﻭﺇﱐ ﻋﻠﻴﻜﻢ ﻣﻦ ﺍﷲ ﺍﳊﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ()‪.(2‬‬

‫‪ -1‬اﻟﺤﺪاﺋﻖ اﻟﻨﺎﺿﺮة ‪ -‬اﻟﻤﺤﻘﻖ اﻟﺒﺤﺮاﻧﻲ ‪ :‬ج‪ 1‬ص‪.133‬‬

‫‪ -2‬اﻟﺘﻮﺣﻴﺪ – اﻟﺸﻴﺦ اﻟﺼﺪوق ‪ :‬ص‪.93 – 92‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 30‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺼ @ﻤﺪ‪:M‬‬
‫ﺍﻟ ﱠ‬
‫ﳌﺎ ﻛﺎﻥ ﺍﷲ ﻫﻮ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻳﺆﻟﻪ ﺇﻟﻴﻪ ﰲ ﺳﺪ ﺍﻟﻨﻘﺺ ﻭﻛﺴﺐ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﺃﺻﺒﺢ ﺍﻻﺗﺼﺎﻑ‬
‫ﺑﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻋﻤﻮﻣﹰﺎ ﻏﲑ ﻣﻨﺤﺼﺮ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ‪ ،٬‬ﺑﻠﻰ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ‬
‫ﻣﻨﺤﺼﺮﺓ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻓﻜﻠﻤﺔ ﻻ ﺍﻟﻪ ﺇﻻ ﺍﷲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻷﻧﻨﺎ ﺃﺭﺩﻧﺎ ™ﺎ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ‪،٬‬‬
‫ﻓﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻋﻤﻮﻣﹰﺎ ﺗﺸﻤﻞ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺧﻠﻘﻪ ﺍﻟﺬﻱ ﻳﺄﻟﻪ ﺍﻟﻴﻪ ﻏﲑﻩ ﻟﻴﻔﻴﺾ ﻋﻠﻴﻪ ﺍﻟﻜﻤﺎﻝ ﻭﻳﺴﺪ‬
‫ﻧﻘﺼﻪ‪ ،٬‬ﻓﺄﺻﺒﺢ ﳏﻤﺪ ﻭﻫﻮ ﺻﻮﺭﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻫﻮ ﺍﷲ ﰲ‬
‫ﺑﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺑﲔ ﺃﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ‬ ‫ﺍﳋﻠﻖ‪ ،٬‬ﻭﻟﻜﻦ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﺗﺼﺎﻑ ﳏﻤﺪ‬
‫ﺍﺗﺼﺎﻑ ﳏﻤﺪ ﺑﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻣﻘﻴﺪ ﺑﺎﻟﻨﻘﺺ ﻭﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﺃﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺃﻟﻮﻫﻴﺔ ﻣﻄﻠﻘﺔ ﻭﳍﺬﺍ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺍﻟﺼﻤﺪ ﺃﻱ ﺍﻟﺬﻱ ﻻ ﺛﻐﺮﺓ ﻓﻴﻪ ﻭﻻ ﻧﻘﺺ ﻓﻴﻪ ﻟﺘﺴﺒﻴﺤﻪ‬
‫ﻭﺗﱰﻳﻬﻪ‪ ،٬‬ﻭﻟﺒﻴﺎﻥ ﺃﻥ ﺃﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﱰﻫﺔ ﻣﺴﺒﺤﺔ ﻻ ﺛﻐﺮﺓ ﻓﻴﻬﺎ ﻭﻻ ﻧﻘﺺ ﻓﻴﻬﺎ‪.‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻭﺻﻒ ﺍﻟﺼﻤﺪ ﺍﳌﻀﺎﻑ ﺇﱃ ﺍﻷﻟﻮﻫﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،٬‬‬
‫ﻭﻓﻴﻪ ﲤﻴﻴﺰ ﻷﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺑﻴﺎﻥ ﺃ—ﺎ ﺃﻟﻮﻫﻴﺔ ﺗﺎﻣﺔ ﻣﻄﻠﻘﺔ‪ ،٬‬ﻭﳍﺬﺍ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻮﺭﺓ‬
‫ﺼ @ﻤﺪ‪ ﴾M‬ﻭﺍﷲ ﺍﻟﺼﻤﺪ ﻧﻈﲑ ﺃﻥ ﺗﻘﻮﻝ ﺃﻥ ﺍﷲ ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ‪ ،٬‬ﻭﻫﻲ ﺻﻔﺔ ﻻ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﴿ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟ ﱠ‬
‫ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﺍﳌﺨﻠﻮﻗﻮﻥ ﻭﻟﻴﺴﺖ ﻛﺎﻟﺴﻤﻴﻊ ﻭﺍﻟﺒﺼﲑ ﻭﺍﳋﺎﻟﻖ‪ ،٬‬ﻓﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻳﺸﺎﺭﻛﻪ ™ﺎ‬
‫ﺍﳌﺨﻠﻮﻗﻮﻥ‪ ،٬‬ﻓﺄﻧﺖ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻘﻮﻝ ﺃﻥ ﳏﻤﺪﹰﺍ ﻧﻮﺭ ﻭﻟﻜﻦ ﻓﻴﻪ ﻇﻠﻤﺔ ﻭﻫﻲ ﺍﻷﻧﺎ ﻭﺍﻟﺸﺨﺼﻴﺔ‬
‫ﻭﻟﻮﻻﻫﺎ ﳌﺎ ﺑﻘﻲ ﶈﻤﺪ ﺍﺳﻢ ﻭﻻ ﺭﺳﻢ ﻭﱂ ﻳﺒ ‪Æ‬ﻖ ﺇﻻ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻤﻜﻨﺔ ﻟﻠﺨﻠﻖ‪ ،٬‬ﻭﳏﻤﺪ‬ ‫ﻓﻤﺤﻤﺪ‬
‫ﺻﻮﺭﺓ ﺍﷲ ﻭﳛﻤﻞ ﺻﻔﺔ ﺍﻟﻼﻫﻮﺕ ﻟﻠﺨﻠﻖ ﻟﻴ‪Þ‬ﻌﺮﱢﻑ ﺍﳋﻠﻖ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳋﻠﻖ ﻳﺄﳍﻮﻥ ﺇﻟﻴﻪ‬
‫ﻟﻴﻜﻤﻠﻬﻢ ﻭﻳﺴﺪ ﻧﻘﺼﻬﻢ‪ ،٬‬ﻭﻟﻜﻦ ﳏﻤﺪﹰﺍ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻣﻔﺘﻘﺮ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻬﻮ ﻋﺒﺪ‬
‫ﺴ ‪M‬ﻪ ﻧ@ﺎﺭ‪ Â‬ﻧ‪M‬ﻮﺭ‪@ Â‬ﻋﻠﹶﻰ ﻧ‪M‬ﻮ ﹴﺭ﴾)‪ .(1‬ﻳﻜﺎﺩ ﻳﻀﻲﺀ ﻣﻦ ﻧﻔﺴﻪ‬
‫ﺴ‪A‬‬
‫ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﴿@ﻳﻜﹶﺎ ‪M‬ﺩ ﺯ@ﻳ‪A‬ﺘ‪M‬ﻬ@ﺎ ‪M‬ﻳﻀ‪G‬ﻲ ُﺀ @ﻭﹶﻟ ‪A‬ﻮ ﹶﻟ ‪A‬ﻢ @ﺗ ‪A‬ﻤ @‬
‫ﻭﻫﻮ ﻣﻦ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﻟﺮﺳﻞ ﳌﺎ ﺭﺃﻯ ﻣﻠﻜﻮﺕ‬ ‫ﻻ ﺃﻧﻪ ﻳﻀﻲﺀ ﻣﻦ ﻧﻔﺴﻪ‪ ،٬‬ﺣﱴ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻇﻦ ﺃﻥ ﺍﺗﺼﺎﻑ ﳏﻤﺪ ﺑﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻫﻲ ﺃﻟﻮﻫﻴﺔ ﻣﻄﻠﻘﺔ‪ ،٬‬ﻭﻇﻦ ﺃﻥ ﺭﺑﻮﺑﻴﺔ ﳏﻤﺪ‬
‫ﻭﻛﺸﻒ ﻟﻪ ﺃﻓﻮﻝ ﳏﻤﺪ‬ ‫ﻫﻲ ﺭﺑﻮﺑﻴﺔ ﻣﻄﻠﻘﺔ ﰒ ﻣ ﱠﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ‬

‫‪ -1‬اﻟﻨﻮر ‪.35 :‬‬

 ‫‪31...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻋﻮﺩﺗﻪ ﺇﱃ ﺍﻷﻧﺎ ﻭﺍﻟﺸﺨﺼﻴﺔ‪ ،٬‬ﻓﻌﻠﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﺮﻯ ﰲ ﻣﻠﻜﻮﺕ ﻛﻤﺎ ﻛﺎﻥ‬
‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﺒﺼﺮ ﰲ ﻣﻠﻚ ﻭﺇﳕﺎ ﺭﺅﻳﺔ ﳏﻤﺪ ﻫﻲ ﺭﺅﻳﺔ ﺍﷲ‪ ،٬‬ﻭﻣﻮﺍﺟﻬﺔ ﳏﻤﺪ ﻫﻲ ﻣﻮﺍﺟﻬﺔ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ‪ ،٬‬ﻭﻗﺪ ﺑﲔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻃﻴﺎﺕ ﻛﻼﻣﻬﻢ‪.‬‬

‫‪) :‬ﺭﺏ‬ ‫ﺽ ﹺﺑﻨ‪M‬ﻮ ﹺﺭ @ﺭﱢﺑﻬ@ﺎ﴾)‪،٬(1‬ﻗﺎﻝ‬

‫ﺖ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ‪M‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭﹶﺃ ‪A‬ﺷ @ﺮ ﹶﻗ ‪G‬‬ ‫ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ‬
‫ﺍﻷﺭﺽ ﺇﻣﺎﻡ ﺍﻷﺭﺽ‪ ،٬‬ﻗﻴﻞ‪ :‬ﻓﺈﺫﺍ ﺧﺮﺝ ﻳﻜﻮﻥ ﻣﺎﺫﺍ ؟ ﻗﺎﻝ‪ :‬ﻳﺴﺘﻐﲏ ﺍﻟﻨﺎﺱ ﻋﻦ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﻭﻧﻮﺭ‬
‫()‪.(2‬ﻣﻊ ﺃﻥ ﺭﺏ ﺍﻷﺭﺽ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻟﻜﻦ‬ ‫ﺍﻟﻘﻤﺮ ﺑﻨﻮﺭﻩ ﻭﳚﺘﺰﺅﻭﻥ ﺑﻨﻮﺭ ﺍﻹﻣﺎﻡ‬
‫ﻣﻘﻴﺪﺓ ﺑﺎﻟﻔﻘﺮ ﻭﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﻴﻪ‬ ‫ﺭﺑﻮﺑﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺭﺑﻮﺑﻴﺔ ﻣﻄﻠﻘﺔ ﻭﺭﺑﻮﺑﻴﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫***‬

‫﴿ﹶﻟ ‪A‬ﻢ @ﻳ ‪G‬ﻠ ‪A‬ﺪ @ﻭﹶﻟ ‪A‬ﻢ ﻳ‪M‬ﻮﹶﻟ ‪A‬ﺪ﴾‪:‬‬

‫ﻻﺷﻚ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻮﻻﺩﺓ ﰲ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﺍﻟﻮﻻﺩﺓ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻓﻼ ﺃﺣﺪ ﻳﻘﻮﻝ ™ﺬﻩ ﺍﻟﻮﻻﺩﺓ‬
‫ﻟﺘ‪Þ‬ﻨﻔﻰ‪ ،٬‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﳎﺴﻤﺔ ﺍﳓﺮﻓﺖ ™ﻢ ﺍﻷﻭﻫﺎﻡ ﻭﺍﳉﻬﺎﻻﺕ ﺇﱃ ﻭﺍﺩﻱ ﺍﻟﺘﺠﺴﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻘﺮﻩ‬
‫ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺃﻭ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻓﺠﺴﻤﻮﺍ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،٬‬ﻓﺎﳌﺮﺍﺩ ﻫﻨﺎ ﻧﻔﻲ ﺍﻟﻮﻻﺩﺓ ﲟﻌﲎ‬
‫ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺃﻡ ﺃﻭ ﺃﺻﻞ ﺍﻧﻔﺼﻠﺖ ﻋﻨﻪ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﻓﺮﻉ ﺍﻧﻔﺼﻞ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ .‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻨﻔﻲ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺃﻥ ﻋﻴﺴﻰ ﺍﺑﻦ ﺍﷲ ﻭﻣﻦ ﻗﺎﻝ ﺇﻥ ﻋﺰﻳﺮﹰﺍ ﺍﺑﻦ ﺍﷲ ﺃﻭ ﻣﻦ ﻗﺎﻝ‬
‫ﺑﺎﻷﻗﺎﻧﻴﻢ ﺍﻟﺜﻼﺛﺔ ﺃﻭ ﻣﻦ ﻗﺎﻝ ﺑﺎﻷﺛﻨﻴﻨﻴﺔ‪ ،٬‬ﻭﻟﻜﻨﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺘﻌﻠﻖ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪،٬‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺬﺍﺕ‬
‫ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﺟﺎﻣﻌﺔ ﻟﻜﻞ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ‪ ،٬‬ﻓﻬﻨﺎ ﻳﺮﺩ ﺳﺆﺍﻻﻥ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﻓﻬﻞ ﺇﻥ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺪﳝﺔ ﻫﻲ ﺁﳍﺔ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﷲ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺃﻟﻮﻫﻴﺘﻬﺎ‬
‫ﻣﻄﻠﻘﺔ ﰲ ﺍﳉﻬﺎﺕ ﺍﻟﱵ ﲤﺜﻠﻬﺎ ؟! ﻭﺍﳉﻮﺍﺏ ﻭﺍﺿﺢ ﻛﻤﺎ ﻗﺪﻣﺖ ﺳﺎﺑﻘﹰﺎ‪ :‬ﻓﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﲰﺎﺀ ﺃﻱ‬
‫ﺍﻟﻌﻠﻴﻢ‪ ،٬‬ﺍﻟﻘﺪﻳﺮ‪ ،٬‬ﺍﳊﻜﻴﻢ ﻏﲑ ﻣﻨﻔﻜﺔ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺑﻞ ﻫﻲ ﻋﲔ ﺍﻟﺬﺍﺕ‪ ،٬‬ﻓﻬﻮ ﻛﻤﺎ ﻗﺪﻣﺖ ﻗﺎﺩﺭ‬
‫ﻭﺍﻟﻘﺪﺭﺓ ﺫﺍﺗﻪ ﻭﻋﺎﱂ ﻭﺍﻟﻌﻠﻢ ﺫﺍﺗﻪ ﻭ …… ‪.‬‬

‫‪ -1‬اﻟﺰﻣﺮ ‪.69 :‬‬

‫‪ -2‬ﻣﺴﺘﺪرك ﺳﻔﻴﻨﺔ اﻟﺒﺤﺎر ‪ :‬ج‪ 4‬ص‪.47‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 32‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻫﻞ ﺇﻥ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﻫﻮ ﺃﻭ ﺍﻻﺳﻢ‬

‫ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ ؟!‬

‫ﻭﺍﳉﻮﺍﺏ ﻫﻮ‪ :‬ﺇﻥ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﻫﻲ ﲡ ﹴﻞ ﻭﻇﻬﻮﺭ ﻟﻠﺤﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﻭﺍﺟﻪ ™ﺎ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺧﻠﻘﻪ‪ ،٬‬ﻓﺒﻤﺎ ﺃﻥ ﻫﻮﻳﺔ ﺍﳋﻠﻖ ﻫﻲ ﺍﻟﻔﻘﺮ ﻓﻼﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻮﺍﺟﻬﺔ ﺑﺎﻟﻐﲎ‪ ،٬‬ﻓﻮﺍﺟﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﻌﺪﻡ ﻭﺍﻟﻨﻘﺺ ﺑﺎﻟﻨﻮﺭ ﻭﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻓﺎﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﻫﻲ ﻋﲔ ﺍﻟﻜﻨﻪ ﺃﻭ‬
‫ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺇﻥ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ‬ ‫ﺍﳊﻘﻴﻘﺔ ﻭﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺮﺿﺎ‬
‫ﺍﻟﺮﺣﻴﻢ ﺃﻗﺮﺏ ﺇﱃ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﻣﻦ ﺳﻮﺍﺩ ﺍﻟﻌﲔ ﺇﱃ ﺑﻴﺎﺿﻬﺎ()‪.(1‬‬

‫ﻓﺎﳊﻘﻴﻘﺔ ﻇﻬﺮﺕ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴﺔﺃﻭ )ﺍﷲ( ﳉﻬﺔ ﺣﺎﺟﺔ ﺍﳋﻠﻖ ﻟﺴﺪ ﻧﻘﺼﻬﻢ‪ ،٬‬ﻭﻟﻠﻤﻌﺮﻓﺔ )ﻛﺎﻥ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻨ ـﺰﹰﺍ ﻓﺨﻠﻖ ﺍﳋﻠﻖ ﻟﻴﻌﺮﻑ(‪ ،٬‬ﻭﺍﳌﻌﺮﻓﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻌﺮﻓﺔ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﲟﻌﺮﻓ ـﺔ‬
‫)ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ(‪ ،٬‬ﺃﻣﺎ ﻣﻌﺮﻓﺔ ﺍﻟﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ ﻓﻼ ﺗﻜﻮﻥ ﺇﻻ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﳌﻌﺮﻓﺔ‪ ،٬‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﻓﻜﻤﺎ ﺃﻥ‬
‫ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻓﺎﻧﻴﺔ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ )ﺍﷲ( ﻭﻫﻲ ﻋﲔ ﺍﻟﺬﺍﺕ ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻓﺎﻧﻴﺔ ﰲ‬
‫ﺍﻟﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻫﻲ ﺍﳌﻄﻠﺐ ﻭﺍﳌﻘﺼﻮﺩ ﺍﳊﻘﻴﻘﻲ ﰲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،٬‬ﻭﻣﻦ ﻫﻨﺎ ﻓﻼ ﻳﻮﺟﺪ ﺍﻧﻔﺼﺎﻝ ﻋﻦ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻛﻤﺎ ﺃﻥ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﻟﻴﺴﺖ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻫﻲ ﲡ ﹴﻞ ﻭﻇﻬﻮﺭ ﻟﻠﻜﻨﻪ‬
‫ﻭﺍﳊﻘﻴﻘﺔ‪.‬‬

‫***‬

‫‪ -‬اﻟﺸﻴﺦ اﻟﺼﺪوق ‪ :‬ج‪ 1‬ص‪.8‬‬ ‫‪ -1‬ﻋﻴﻮن أﺧﺒﺎر اﻟﺮﺿﺎ‬

 ‫‪33...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫﴿ @ﻭﹶﻟ ‪A‬ﻢ @ﻳﻜﹸﻦ ‪m‬ﻟ ‪M‬ﻪ ﹸﻛﻔﹸﻮﹰﺍ ﺃﹶﺣ@ﺪ‪:﴾Â‬‬

‫ﺍﻟﻜﻔﺆ‪ :‬ﻫﻮ ﺍﳌﺴﺎﻭﻱ ﺃﻭ ﺍﳌﻘﺎﺭﺏ ﻟﻠﺸﻲﺀ ﰲ ﺍﳌﺮﺗﺒﺔ ﻭﻟﻮ ﻣﻦ ﺟﻬﺔ ﻣﻌﻴﻨﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻨﻔﻲ ﺃﻥ‬
‫ﺼ @ﻤﺪ‪،٬﴾M‬‬
‫ﻳﻜﻮﻥ ﻟﻪ ﻛﻔﺆ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،٬‬ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻟﱵ ﻗﺒﻠﻬﺎ ﺟﺎﺀﺗﺎ ﺑﻌﺪ ﺁﻳﺔ ﴿ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟ ﱠ‬
‫ﻭﻫﻲ ﻛﻤﺎ ﻗﺪﻣﺖ ﻭﺻﻔﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻜﺎﻣﻞ ﺍﳌﻘﺼﻮﺩ ﰲ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ ﻭﲢﺼﻴﻞ ﺍﻟﻜﻤﺎﻻﺕ‪،٬‬‬
‫ﻓﻠﻢ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﺟﺎﺀﺕ ﻟﺒﻴﺎﻥ ﺃﻥ ﺟﻬﺎﺕ ﻛﻤﺎﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﳌﻌﱪ ﻋﻨﻬﺎ ﺑﺎﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ﻟﻴﺴﺖ ﻣﻨﻔﺼﻠﺔ ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟىﺒﻞ ﻫﻲ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﰒ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻵﻳﺔ‪﴿ :‬ﹶﻟ ‪A‬ﻢ @ﻳﻜﹸﻦ‬
‫‪m‬ﻟ ‪M‬ﻪ ﹸﻛﻔﹸﻮﹰﺍ ﺃﹶﺣ@ﺪ‪ ﴾Â‬ﻟﺘﺒﲔ ﺃﻥ ﲨﻴﻊ ﺧﻠﻘﻪ ﺩﻭﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺣﱴ ﺍﻟﻜﻴﺎﻧﺎﺕ ﺍﻟﻘﺪﺳﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﻜﻤﺎﻝ‬
‫ﺍﻟﱵ ﺗﻮﻫﻢ ﺑﻌﺾ ﺧﻠﻘﻪ ﺑﺄ—ﺎ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳌﺎ ﺭﺃﻭﻫﺎ‪ ،٬‬ﻛﻤﺎ ﻫﻮ‬ ‫ﺃﻱ ﳏﻤﺪﹰﺍ ﻭﺁﻝ ﳏﻤﺪ‬
‫ﻚ ‪M‬ﻧﺮﹺﻱ ﹺﺇ‪A‬ﺑﺮ@ﺍﻫ‪G‬ﻴ @ﻢ‬
‫ﺣﺎﻝ ﺍﳌﻼﺋﻜﺔ ﰲ ﺍﳌﻌﺮﺍﺝ‪ ،٬‬ﻭﺣﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﳌﺎ ﺭﺃﻯ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﴿ @ﻭ ﹶﻛ ﹶﺬ‪G‬ﻟ @‬
‫ﲔ * ﹶﻓ ﹶﻠﻤﱠﺎ @ﺟ ﱠﻦ @ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ ﺍﻟ ‪m‬ﻠ ‪A‬ﻴ ﹸﻞ ﺭ@ﺃﻯ ﹶﻛ ‪A‬ﻮﻛﹶﺒﹰﺎ ﻗﹶﺎ ﹶﻝ‬
‫ﺽ @ﻭ‪G‬ﻟ@ﻴﻜﹸﻮ ﹶﻥ ‪G‬ﻣ @ﻦ ﺍﹾﻟﻤ‪M‬ﻮ ‪G‬ﻗﹺﻨ @‬
‫ﺕ ﻭ@ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫ﺴﻤ@ﺎﻭ@ﺍ ‪G‬‬
‫ﺕ ﺍﻟ ﱠ‬
‫@ﻣ ﹶﻠﻜﹸﻮ @‬
‫ﲔ * ﹶﻓ ﹶﻠﻤﱠﺎ ﺭ@ﺃﻯ ﺍﹾﻟ ﹶﻘ @ﻤ @ﺮ ﺑ@ﺎﺯﹺﻏﹰﺎ ﻗﹶﺎ ﹶﻝ @ﻫﺬﹶﺍ @ﺭﺑﱢﻲ ﹶﻓ ﹶﻠﻤﱠﺎ ﹶﺃ ﹶﻓ ﹶﻞ ﻗﹶﺎ ﹶﻝ‬
‫ﺐ ﺍﻟﹾﺂ ‪G‬ﻓ ‪G‬ﻠ @‬
‫@ﻫﺬﹶﺍ ﺭ@ﺑﱢﻲ ﹶﻓ ﹶﻠﻤﱠﺎ ﹶﺃ ﹶﻓ ﹶﻞ ﻗﹶﺎ ﹶﻝ ﻻ ﹸﺃ ‪G‬ﺣ ﱡ‬
‫ﺲ ﺑ@ﺎ ﹺﺯ ﹶﻏ ﹰﺔ ﻗﹶﺎ ﹶﻝ @ﻫﺬﹶﺍ @ﺭﺑﱢﻲ @ﻫﺬﹶﺍ‬
‫ﺸ ‪A‬ﻤ @‬
‫ﲔ * ﹶﻓ ﹶﻠﻤﱠﺎ ﺭ@ﺃﻯ ﺍﻟ ﱠ‬
‫ﹶﻟ‪G‬ﺌ ‪A‬ﻦ ﹶﻟ ‪A‬ﻢ @ﻳ ‪A‬ﻬ ‪G‬ﺪﻧﹺﻲ @ﺭﺑﱢﻲ ﹶﻟﹶﺄﻛﹸﻮ@ﻧ ﱠﻦ ‪G‬ﻣ @ﻦ ﺍﹾﻟ ﹶﻘ ‪A‬ﻮ ﹺﻡ ﺍﻟﻀﱠﺎ‪Õ‬ﻟ @‬
‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ﴾)‪.(1‬‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﻳ@ﺎ ﹶﻗ ‪A‬ﻮ ﹺﻡ ﹺﺇﻧﱢﻲ ﺑ@ﺮﹺﻱﺀٌ ‪G‬ﻣﻤﱠﺎ ‪M‬ﺗ ‪A‬‬
‫ﹶﺃ ﹾﻛ@ﺒﺮ‪ M‬ﹶﻓ ﹶﻠﻤﱠﺎ ﹶﺃ ﹶﻓ ﹶﻠ ‪A‬‬

‫ﻋﻦ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ‪) :‬ﻫﺬﺍ @ﺭﺑﱢﻲ( ﻟﻐﲑ ﺍﷲ‪ ،٬‬ﻫﻞ ﺃﺷﺮﻙ ﰲ ﻗﻮﻟﻪ ﻫﺬﺍ‬ ‫ﻭﺳﺌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫‪) :‬ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻬﻮ ﻣﺸﺮﻙ‪ ،٬‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺷﺮﻙ ﻭ ﺇﳕﺎ ﻛﺎﻥ ﰲ‬ ‫‪Æ‬ﺭﺑﱢﻲ؟ ﻓﻘﺎﻝ‬
‫ﻃﻠﺐ ﺭﺑﻪ ﻭ ﻫﻮ ﻣﻦ ﻏﲑﻩ ﺷﺮﻙ( )‪ ،٬(2‬ﻧﻘﻠﻪ ﻋﻦ ﺍﻟﻘﻤﻲ‪ ،٬‬ﻭﰲ ﺍﻟﻌﻴﺎﺷﻲ ﻣﺜﻠﻪ ﻭﻟﻮ ﻛﺎﻥ ﻃﻠﺐ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺕ‬
‫ﺭﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﻟﻜﺎﻥ ﺷﺮﻛﹰﺎ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻏﲑﻩ ﻭﻟﻜﻨﻪ ﻃﻠﺐ ﺭﺑﻪ ﰲ) @ﻣ ﹶﻠﻜﹸﻮ @‬
‫ﺴﻤ@ﺎﻭ@ﺍﺕ(‪.‬‬
‫ﺍﻟ ﱠ‬

‫ﻋﻦ ﻗﻮﻝ ﺍﷲ ﻓﻴﻤﺎ ﺃﺧ ـﱪ ﻋﻦ‬ ‫ﻭﻋﻦ ﳏﻤ ـﺪ ﺑﻦ ﲪ ـﺮﺍﻥ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫‪﴿ :‬ﻫﺬﺍ @ﺭﺑﱢﻲ﴾‪ ،٬‬ﻗﺎﻝ‪) :‬ﱂ ﻳﺒﻠﻎ ﺑﻪ ﺷﻴﺌﹰﺎ ﺃﺭﺍﺩ ﻏﲑ ﺍﻟﺬﻱ ﻗﺎﻝ( )‪.(3‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‬

‫‪ -1‬اﻷﻧﻌﺎم ‪.78 – 75 :‬‬

‫‪ :‬ص‪.72‬‬ ‫‪ -2‬ﺑﺤﺎر اﻷﻧﻮار ‪ :‬ج‪ 77‬ﺑﺎب ‪ -4‬ﻋﺼﻤﺔ اﻷﻧﺒﻴﺎء‬
‫‪ -3‬ﺗﻔﺴﻴﺮ اﻟﻌﻴﺎﺷﻲ ‪ :‬ص‪.353‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 34‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ ﰲ ﻛﺘﺎﺏ‬
‫)ﻋﻠﻞ ﺍﻟﺸﺮﺍﺋﻊ(‪ :‬ﺣﺪﺛﻨﺎ ﺃﰊ ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ )ﺭﺽ( ﻗﺎﻻ‪ :‬ﺣﺪﺛﻨﺎ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﻴﺪ‪ ،٬‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﻤﲑ ﻭﳏﻤﺪ ﺑﻦ ﺳﻨﺎﻥ‪ ،٬‬ﻋﻦ ﺍﻟﺼﺒﺎﺡ‬
‫‪،٬‬‬ ‫ﺍﻟﺴﺪﻱ‪ ،٬‬ﻭﺳﺪﻳﺮ ﺍﻟﺼﲑﰲ ﻭﳏﻤﺪ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻣﺆﻣﻦ ﺍﻟﻄﺎﻕ‪ ،٬‬ﻭﻋﻤﺮ ﺑﻦ ﺍﺫﻳﻨﺔ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﻭﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﺑﻦ ﺃ ﲪﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺼﻔﺎﺭ‬
‫ﻭﺳﻌﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻻ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﳋﻄﺎﺏ‪ ،٬‬ﻭﻳﻌﻘﻮﺏ ﺑﻦ ﻳﺰﻳﺪ ﻭﳏﻤﺪ ﺑﻦ‬
‫ﻋﻴﺴﻰ‪ ،٬‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺒﻠﺔ‪ ،٬‬ﻋﻦ ﺍﻟﺼﺒﺎﺡ ﺍﳌﺰﱐ‪ ،٬‬ﻭﺳﺪﻳﺮ ﺍﻟﺼﲑﰲ ﻭﳏﻤﺪ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺍﻻﺣﻮﻝ‪،٬‬‬
‫‪) :‬ﺇﻥ ﺍﷲ‬ ‫‪ ،٬‬ﺃ—ﻢ ﺣﻀﺮﻭﻩ ……‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬ ‫ﻭﻋﻤﺮ ﺑﻦ ﺍﺫﻳﻨﺔ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﺇﱃ ﲰﺎﺋﻪ ﺳﺒﻌﹰﺎ‪ ،٬‬ﺃﻣﺎ ﺃﻭﳍﻦ ﻓﺒﺎﺭﻙ ﻋﻠﻴﻪ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻤﻪ ﻓﻴﻬﺎ ﻓﺮﺿﻪ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺍﳉﺒﺎﺭ ﻋﺮﺝ ﺑﻨﺒﻴﻪ‬
‫ﻼ ﻣﻦ ﻧﻮﺭ ﻓﻴﻪ ﺃﺭﺑﻌﻮﻥ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻮﺭ ﻛﺎﻧﺖ ﳏﺪﻗ ـﺔ‬
‫ﻓﺎﻧﺰﻝ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳉﺒﺎﺭ ﻋﻠﻴﻪ ﳏﻤ ﹰ‬
‫ﺣﻮﻝ ﺍﻟﻌﺮﺵ ﻋﺮﺷﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺗﻐﺸﻰ ﺃﺑﺼﺎﺭ ﺍﻟﻨﺎﻇﺮﻳﻦ …‪.‬‬

‫ﰒ ﻋﺮﺝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻨﻔﺮﺕ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺃﻃﺮﺍﻑ ﺍﻟﺴﻤﺎﺀ ﰒ ﺧﺮﺕ ﺳﺠﺪﹰﺍ‪ ،٬‬ﻓﻘﺎﻟﺖ‪:‬‬
‫‪:‬‬ ‫ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﺭﺑﻨﺎ ﻭﺭﺏ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺑﻨﻮﺭ ﺭﺑﻨﺎ‪ ،٬‬ﻓﻘﺎﻝ ﺟﱪﺋﻴﻞ‬
‫ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ‪ ،٬‬ﻓﺴﻜﺘﺖ ﺍﳌﻼﺋﻜﺔ ﻭﻓﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ‪ ،٬‬ﰒ ﺟﺎﺀﺕ‬
‫ﺃﻓﻮﺍﺟﹰﺎ‪ ،٬‬ﰒ ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﳏﻤﺪ ﻛﻴﻒ ﺃﺧﻮﻙ ؟ ﻗﺎﻝ‪ :‬ﲞﲑ‪ ،٬‬ﻗﺎﻟﺖ‪ :‬ﻓﺈﻥ‬ ‫ﻓﺴﻠﻤﺖ ﻋﻠﻰ ﺍﻟﻨﱯ‬
‫‪ :‬ﺃﺗﻌﺮﻓﻮﻧﻪ ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ ﱂ ﻧﻌﺮﻓﻪ ﻭﻗﺪ ﺃﺧﺬ ﺍﷲ ﻋﺰ‬ ‫ﺃﺩﺭﻛﺘﻪ ﻓﺎﻗﺮﺃﻩ ﻣﻨﺎ ﺍﻟﺴﻼﻡ‪ ،٬‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ‬
‫ﻭﺟﻞ ﻣﻴﺜﺎﻗﻚ ﻭﻣﻴﺜﺎﻗﻪ ﻣﻨﺎ‪ ،٬‬ﻭﺇﻧﺎ ﻟﻨﺼﻠﻲ ﻋﻠﻴﻚ ﻭﻋﻠﻴﻪ‪ ،٬‬ﰒ ﺯﺍﺩﻩ ﺃﺭﺑﻌﲔ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻮﺭ ﻻ‬
‫ﻳﺸﺒﻪ ﺷﻲﺀ ﻣﻨﻪ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻷﻭﻝ‪ ،٬‬ﻭﺯﺍﺩﻩ ﰲ ﳏﻤﻠﻪ ﺣﻠﻘﹰﺎ ﻭﺳﻼﺳﻞ ﰒ ﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻓﻠﻤﺎ ﻗﺮﺏ ﻣﻦ ﺑﺎﺏ ﺍﻟﺴﻤﺎﺀ ﺗﻨﺎﻓﺮﺕ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺃﻃﺮﺍﻑ ﺍﻟﺴﻤﺎﺀ ﻭﺧﺮﺕ ﺳﺠﺪﹰﺍ ﻭﻗﺎﻟﺖ‪:‬‬
‫‪ :‬ﺃﺷﻬﺪ‬ ‫ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﺭﺏ ﺍﳌﻼﺋﻜ ـﺔ ﻭﺍﻟﺮﻭﺡ ﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺑﻨﻮﺭ ﺭﺑﻨﺎ‪ ،٬‬ﻓﻘﺎﻝ ﺟﱪﺋﻴﻞ‬
‫ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،٬‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ .‬ﻓﺎﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻭﻓﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻭﻗﺎﻟﺖ‪:‬‬
‫‪ ،٬‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺑﻌﺚ ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‬ ‫ﻳﺎ ﺟﱪﺋﻴﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻣﻌﻚ ؟ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﳏﻤﺪ‬
‫‪ :‬ﻓﺨﺮﺟﻮﺍ ﺇﱃ ﺷﺒﻪ ﺍﳌﻌﺎﻧﻴﻖ ﻓﺴﻠﻤﻮﺍ ﻋﻠﻲ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻗﺮﺃ ﺃﺧﺎﻙ ﺍﻟﺴﻼﻡ‪ ،٬‬ﻓﻘﻠﺖ‪ :‬ﻫﻞ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺗﻌﺮﻓﻮﻧﻪ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،٬‬ﻭﻛﻴﻒ ﻻ ﻧﻌﺮﻓﻪ ﻭﻗﺪ ﺃﺧﺬ ﺍﷲ ﻣﻴﺜﺎﻗﻚ ﻭﻣﻴﺜﺎﻗﻪ ﻭﻣﻴﺜﺎﻕ ﺷﻴﻌﺘﻪ ﺇﱃ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻴﻨﺎ‪ ،٬‬ﻭﺇﻧﺎ ﻟﻨﺘﺼﻔﺢ ﻭﺟﻮﻩ ﺷﻴﻌﺘﻪ ﰲ ﻛﻞ ﻳﻮﻡ ﲬﺴﹰﺎ ﻳﻌﻨﻮﻥ ﰲ ﻛﻞ ﻭﻗﺖ ﺻﻼﺓ ﻗﺎﻝ‬
 ‫‪35...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫‪ :‬ﰒ ﺯﺍﺩﻧﲑﰊ ﺗﻌﺎﱃ ﺃﺭﺑﻌﲔ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻮﺭ ﻻ ﺗﺸﺒﻪ ﺍﻷﻧﻮﺍﺭ ﺍﻷﻭﻝ ﻭﺯﺍﺩﱐ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺣﻠﻘﹰﺎ ﻭﺳﻼﺳﻞ‪ ،٬‬ﰒ ﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻨﻔﺮﺕ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺃﻃﺮﺍﻑ ﺍﻟﺴﻤﺎﺀ ﻭﺧﺮﺕ‬
‫ﺳﺠﺪﹰﺍ ﻭﻗﺎﻟﺖ‪ :‬ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﺭﺏ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﻣﺎ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻳﺸﺒﻪ ﻧﻮﺭ ﺭﺑﻨﺎ‪ ،٬‬ﻓﻘﺎﻝ‬
‫‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،٬‬ﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،٬‬ﻓﺎﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ‬ ‫ﺟﱪﺋﻴﻞ‬
‫ﻭﻓﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻭﻗﺎﻟﺖ‪ :‬ﻣﺮﺣﺒﹰﺎ ﺑﺎﻷﻭﻝ ﻭﻣﺮﺣﺒﹰﺎ ﺑﺎﻵﺧﺮ‪ ،٬‬ﻭﻣﺮﺣﺒﹰﺎ ﺑﺎﳊﺎﺷﺮ ﻭﻣﺮﺣﺒﹰﺎ‬
‫‪ :‬ﺳﻠﻤﻮﺍ ﻋﻠ ‡ﻲ ﻭﺳﺄﻟﻮﱐ‬ ‫ﺑﺎﻟﻨﺎﺷﺮ ‪ ،٬‬ﳏﻤﺪ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﻋﻠﻰ ﺧﲑ ﺍﻟﻮﺻﻴﲔ ‪ ،٬‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻋﻦ ﻋﻠﻲ ﺃﺧﻲ ﻓﻘﻠﺖ‪ :‬ﻫﻮ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﱵ ﺃﻭ ﺗﻌﺮﻓﻮﻧﻪ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ ﻭﻛﻴﻒ ﻻ ﻧﻌﺮﻓﻪ ﻭﻗﺪ ﳓﺞ‬
‫ﻭﻋﻠﻲ ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‬ ‫ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺓ ﻭﻋﻠﻴﻪ ﺭﻕ ﺃﺑﻴﺾ ﻓﻴﻪ ﺍﺳﻢ ﳏﻤﺪ‬
‫ﻭﺍﻷﺋﻤﺔ ﻭﺷﻴﻌﺘﻬﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،٬‬ﻭﺇﻧﺎ ﻟﻨﺒﺎﺭﻙ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﺑﺄﻳﺪﻳﻨﺎ‪ ،٬‬ﰒ ﺯﺍﺩﱐ ﺭﰉ ﺗﻌﺎﱃ ﺃﺭﺑﻌﲔ‬
‫ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻮﺭ ﻻ ﺗﺸﺒﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺗﻠﻚ ﺍﻷﻧﻮﺍﺭ ﺍﻷﻭﻝ‪ ،٬‬ﻭﺯﺍﺩﱐ ﺣﻠﻘﹰﺎ ﻭﺳﻼﺳﻞ‪ ،٬‬ﰒ ﻋﺮﺝ ﰊ‬
‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺮﺍﺑﻌﺔ ﻓﻠﻢ ﺗﻘﻞ ﺍﳌﻼﺋﻜﺔ ﺷﻴﺌﹰﺎ‪ ،٬‬ﻭﲰﻌﺖ ﺩﻭﻳﹰﺎ ﻛﺄﻧﻪ ﰲ ﺍﻟﺼﺪﻭﺭ ﻭﺍﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ‪،٬‬‬
‫‪ :‬ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺣﻲ ﻋﻠﻰ‬ ‫ﻓﻔﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺧﺮﺟﺖ ﺇﱃ ﻣﻌﺎﻧﻴﻖ ﻓﻘﺎﻝ ﺟﱪﺋﻴﻞ‬
‫ﺍﻟﺼﻼﺓ‪ ،٬‬ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ ،٬‬ﻓﻘﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ ﺻﻮﺗﲔ ﻣﻘﺮﻭﻧﲔ‪ :‬ﲟﺤﻤﺪ ﺗﻘﻮﻡ‬
‫ﺍﻟﺼﻼﺓ ﻭﺑﻌﻠﻲ ﺍﻟﻔﻼﺡ ‪ ،٬‬ﻓﻘﺎﻝ ﺟﱪﺋﻴﻞ‪ :‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ‪ ،٬‬ﻓﻘﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ‪:‬‬
‫ﻫﻲ ﻟﺸﻴﻌﺘﻪ ﺃﻗﺎﻣﻮﻫﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،٬‬ﰒ ﺍﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻓﻘﺎﻟﻮﺍ ﻟﻠﻨﱯ‪ :‬ﺃﻳﻦ ﺗﺮﻛﺖ ﺃﺧﺎﻙ‬
‫ﻭﻛﻴﻒ ﻫﻮ ؟ ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺃﺗﻌﺮﻓﻮﻧﻪ ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ ﻧﻌﺮﻓﻪ ﻭﺷﻴﻌﺘﻪ ﻭﻫﻮ ﻧﻮﺭ ‪.(1) (.....‬‬

‫( ﻟﻴﺴﺖ ﻛﻔﻮﹰﺍ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‬ ‫ﺃﻗﻮﻝ‪ :‬ﻭﺣﱴ ﻫﺬﻩ ﺍﻟﻜﻴﺎﻧﺎﺕ ﺍﻟﻘﺪﺳﻴﺔ )ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ‬
‫ﻼ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺎﻭﻳﺔ ﻟﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺎﻛﻴﺔ‬
‫ﻭﺗﻌﺎﱃ ﻭﺇﳕﺎ ﻫﻲ ﺩﻭﻧﻪ ﺑﺎﻟﻜﺜﲑ‪ ،٬‬ﻓﻬﻲ ﻻ ﺗﻘﺎﺭﺑﻪ ﻓﻀ ﹰ‬
‫ﳉﻬﺎﺕ ﻛﻤﺎﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﰲ ﺍﻟﺰﻳﺎﺭﺓ ﺍﳉﺎﻣﻌﺔ‪ ...) :‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﳏﺎﻝ ﻣﻌﺮﻓﺔ ﺍﷲ‪ ،٬‬ﻭﻣﺴﺎﻛﻦ‬
‫ﺑﺮﻛﺔ ﺍﷲ‪ ،٬‬ﻭﻣﻌﺎﺩﻥ ﺣﻜﻤﺔ ﺍﷲ ﻭﺣﻔﻈﺔ ﺳﺮ ﺍﷲ‪ ،٬‬ﻭﲪﻠﺔ ﻛﺘﺎﺏ ﺍﷲ‪ ،٬‬ﻭﺃﻭﺻﻴﺎﺀ ﻧﱯ ﺍﷲ‪ ،٬‬ﻭﺫﺭﻳﺔ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،٬‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺍﱃ ﺍﷲ‪ ،٬‬ﻭﺍﻷﺩﻻﺀ ﻋﻠﻰ ﻣﺮﺿﺎﺓ ﺍﷲ‪،٬‬‬
‫ﻭﺍﳌﺴﺘﻘﺮﻳﻦ ﰲ ﺃﻣﺮ ﺍﷲ‪ ،٬‬ﻭﺍﻟﺘﺎﻣﲔ ﰲ ﳏﺒﺔ ﺍﷲ‪ ،٬‬ﻭﺍﳌﺨﻠﺼﲔ ﰲ ﺗﻮﺣﻴﺪ ﺍﷲ‪ ،٬‬ﻭﺍﳌﻈﻬﺮﻳﻦ ﺍﻻﻣﺮ ﷲ‬
‫‪.(2) (...‬‬

‫‪ -1‬ﻋﻠﻞ اﻟﺸﺮاﺋﻊ ‪ :‬ج‪ 2‬ص‪.313‬‬

‫‪ -2‬ﻣﻔﺎﺗﻴﺢ اﻟﺠﻨﺎن ‪ :‬اﻟﺰﻳﺎرة اﻟﺠﺎﻣﻌﺔ‪.‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 36‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫‪...) :‬ﺃﺳﺄﻟﻚ ﲟﺎ ﻧﻄﻖ ﻓﻴﻬﻢ ﻣﻦ‬ ‫ﻭﰲ ﺩﻋﺎﺀ ﺃﻳﺎﻡ ﺭﺟﺐ ﺍﳌﺮﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬
‫ﻣﺸﻴﺌﺘﻚ ﻓﺠﻌﻠﺘﻬﻢ ﻣﻌﺎﺩﻥ ﻟﻜﻠﻤﺎﺗﻚ ﻭﺃﺭﻛﺎﻧﹰﺎ ﻟﺘﻮﺣﻴﺪﻙ ﻭﺁﻳﺎﺗﻚ ﻭﻣﻘﺎﻣﺎﺗﻚ‪ ،٬‬ﺍﻟﱵ ﻻ ﺗﻌﻄﻴﻞ ﳍﺎ ﰲ‬
‫ﻛﻞ ﻣﻜﺎﻥ ﻳﻌﺮﻓﻚ ´ﺎ ﻣﻦ ﻋﺮﻓﻚ‪ ،٬‬ﻻ ﻓﺮﻕ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺃ‪‰‬ﻢ ﻋﺒﺎﺩﻙ ﻭﺧﻠﻘﻚ‪.(1) (...‬‬

‫ﻭﻟﻜﻦ ﺃﻳﻀﹰﺎ ﻛﻤﺎﻟﻪ ﻭﺃﻭﺻﺎﻓﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﺸﺒﻬﻬﺎ ﺷﻲﺀ )‪...‬ﻳﺎ ﻣﻦ ﻫﻮ ﺃﺣﺪ ﺑﻼ ﺿﺪ ﻳﺎ‬
‫ﻣﻦ ﻫﻮ ﻓﺮﺩ ﺑﻼ ﻧﺪ ﻳﺎ ﻣﻦ ﻫﻮ ﺻﻤﺪ ﺑﻼ ﻋﻴﺐ ‪ ...‬ﻳﺎ ﻣﻦ ﻫﻮ ﻣﻮﺻﻮﻑ ﺑﻼ ﺷﺒﻴﻪ( )‪.(2‬‬

‫***‬

‫‪ -1‬ﻣﻔﺎﺗﻴﺢ اﻟﺠﻨﺎن ‪ :‬دﻋﺎء آﻞ ﻳﻮم ﻣﻦ رﺟﺐ‪.‬‬

‫‪ -2‬دﻋﺎء اﻟﺠﻮﺷﻦ اﻟﻜﺒﻴﺮ‪.‬‬
 ‫ﺍﻷﻟﻮﻫ ـﻴﺔ‬

‫ﺍﻷﻟﻮﻫﻴﺔ ﺑﺎﳌﻌﲎ ﺍﻷﻋﻢ ﺗﺸﻤﻞ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻳﺄﻟﻪ ﺇﻟﻴﻪ ﺍﳋﻠﻖ ﰲ ﲢﺼﻴﻞ ﻛﻤﺎﳍﻢ ﻭﺳﺪ ﻧﻘﺎﺋﺼﻬﻢ‪،٬‬‬
‫ﻭﻫﻲ ﻛﺎﻟﺮﺑﻮﺑﻴﺔ ﻓﻜﻤﺎ ﺗﺸﻤﻞ ﺍﻷﺏ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺭﺏ ﺍﻷﺳﺮﺓ‪ ،٬‬ﻭﺗﺸﻤﻞ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ‬
‫ﺽ ﹺﺑﻨ‪M‬ﻮ ﹺﺭ @ﺭﱢﺑﻬ@ﺎ﴾)‪.(1‬‬
‫ﺖ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ‪M‬‬
‫ﺭﺏ ﺍﻷﺭﺽ ﴿ @ﻭﹶﺃ ‪A‬ﺷ @ﺮ ﹶﻗ ‪G‬‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،٬‬ﻗﺎﻝ‪) :‬ﺭﺏ ﺍﻷﺭﺽ ﺇﻣﺎﻡ ﺍﻷﺭﺽ‪،٬‬ﻗﻴﻞ‪ :‬ﻓﺈﺫﺍ ﺧﺮﺝ ﻳﻜﻮﻥ‬ ‫ﻋﻦ ﺍﻟﺼﺎﺩﻕ‬
‫ﻣﺎﺫﺍ ؟ ﻗﺎﻝ‪ :‬ﻳﺴﺘﻐﲏ ﺍﻟﻨﺎﺱ ﻋﻦ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﻭﻧﻮﺭ ﺍﻟﻘﻤﺮ ﺑﻨﻮﺭﻩ ﻭﳚﺘﺰﺅﻭﻥ ﺑﻨﻮﺭ ﺍﻹﻣﺎﻡ‬
‫()‪.(2‬‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﺗﺸﻤﻞ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳉﺴﻤﺎﱐ‪ :‬ﻣﻦ ﻳﺘﻜﻔﻞ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺷﺨﺺ ﺛﺎ ‪Ñ‬ﻥ ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ‬
‫ﺏ ﻷﻧﻪ ﻳﻜﻤﻞ ﻧﻘﺼﻪ ﻭﻳﻮﻓﺮ ﺍﺣﺘﻴﺎﺟﺎﺗﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳉﺴﻤﺎﱐ‪ ،٬‬ﻭﳍﺬﺍ ﳒﺪ ﻳﻮﺳﻒ‬ ‫ﻣﺮ ﹴ‬
‫ﻭﻫﻮ ﻧﱯ ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻌﱪ ﻋﻦ ﻓﺮﻋﻮﻥ ﻧﺴﺒﺔ ﺇﱃ ﺳﺎﻗﻲ ﺍﳋﻤﺮ ﺑﺄﻧﻪ ﺭﺑﻪ ﴿ @ﻭﻗﹶﺎ ﹶﻝ ‪G‬ﻟ ‪m‬ﻠﺬ‪G‬ﻱ ﹶﻇ ﱠﻦ ﹶﺃﱠﻧﻪ‪M‬‬
‫ﲔ﴾)‪.(3‬‬
‫ﻀ @ﻊ ‪G‬ﺳﹺﻨ @‬
‫ﺠ ﹺﻦ ﹺﺑ ‪A‬‬
‫ﺴ‪A‬‬
‫ﺚ ﻓ‪G‬ﻲ ﺍﻟ ﱢ‬
‫ﺸ ‪A‬ﻴﻄﹶﺎ ﹸﻥ ‪G‬ﺫ ﹾﻛ @ﺮ @ﺭﱢﺑ ‪G‬ﻪ ﹶﻓ ﹶﻠﹺﺒ ﹶ‬
‫ﻚ ﹶﻓﺄﹶﻧﺴ@ﺎﻩ‪ M‬ﺍﻟ ﱠ‬
‫ﺝ ﱢﻣ ‪A‬ﻨ ‪M‬ﻬﻤ@ﺎ ﺍ ﹾﺫ ﹸﻛ ‪A‬ﺮﻧﹺﻲ ﻋ‪G‬ﻨ @ﺪ @ﺭﱢﺑ @‬
‫ﻧ@ﺎ ﹴ‬
‫ﻭﺃﻳﻀﹰﺎ ﻳﻌﱪ ﻳﻮﺳﻒ ﻋﻦ ﻋﺰﻳﺰ ﻣﺼﺮ ﺍﻟﺬﻱ ﺗﻜ ﹼﻔ ـﻞ ﻣﻌﻴﺸﺔ ﻳﻮﺳﻒ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﻪ ﺑﺄﻧﻪ ﺭﰊ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ @ﻣﻌ@ﺎ ﹶﺫ ﺍﻟ ﹼﻠ ‪G‬ﻪ ﹺﺇﱠﻧ ‪M‬ﻪ‬
‫ﺖ ﹶﻟ @‬
‫ﺖ @ﻫ ‪A‬ﻴ @‬
‫ﺏ @ﻭﻗﹶﺎﹶﻟ ‪A‬‬
‫ﺖ ﺍ َﻷ‪A‬ﺑﻮ@ﺍ @‬
‫ﺴ ‪G‬ﻪ @ﻭ ﹶﻏ ‪m‬ﻠ ﹶﻘ ‪G‬‬
‫﴿ @ﻭﺭ@ﺍ @ﻭ @ﺩ‪A‬ﺗﻪ‪ M‬ﺍ‪m‬ﻟﺘ‪G‬ﻲ ﻫ‪@ M‬ﻮ ﻓ‪G‬ﻲ ﺑ@ﻴ‪A‬ﺘ‪G‬ﻬ@ﺎ ﻋ@ﻦ ﱠﻧ ﹾﻔ ِ‬
‫ﻱ ﹺﺇﱠﻧﻪ‪ M‬ﹶﻻ ﻳ‪ M‬ﹾﻔ ‪G‬ﻠﺢ‪ M‬ﺍﻟﻈ‪m‬ﺎ‪G‬ﻟﻤ‪M‬ﻮ ﹶﻥ﴾)‪.(4‬‬
‫ﺴ @ﻦ @ﻣ ﹾﺜﻮ@ﺍ @‬
‫@ﺭﺑﱢﻲ ﹶﺃ ‪A‬ﺣ @‬
‫ﻭﺍﻟﺬﻱ ﺃﺣﺴﻦ ﻣﺜﻮﺍﻩ ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳉﺴﻤﺎﱐ ﻫﻮ ﻋﺰﻳﺰ ﻣﺼﺮ ﴿ @ﻭﻗﹶﺎ ﹶﻝ ﺍ‪m‬ﻟﺬ‪G‬ﻱ‬
‫ﻒ‬
‫ﻚ ﻣ@ ‪m‬ﻜﻨﱢﺎ ‪G‬ﻟﻴ‪M‬ﻮﺳ‪@ M‬‬
‫ﺨ ﹶﺬﻩ‪@ M‬ﻭﻟﹶﺪﹰﺍ @ﻭ ﹶﻛ ﹶﺬ‪G‬ﻟ @‬
‫ﺼ @ﺮ ‪G‬ﻻ ‪A‬ﻣ @ﺮﹶﺃ‪G‬ﺗ ‪G‬ﻪ ﹶﺃ ﹾﻛ ﹺﺮﻣ‪G‬ﻲ @ﻣ ﹾﺜﻮ@ﺍ ‪M‬ﻩ @ﻋﺴ@ﻰ ﺃﹶﻥ ﻳ@ﻨ ﹶﻔ @ﻌﻨ@ﺎ ﹶﺃ ‪A‬ﻭ @ﻧﱠﺘ ‪G‬‬
‫ﺍ ‪A‬ﺷ@ﺘﺮ@ﺍ ‪M‬ﻩ ﻣ‪G‬ﻦ ﱢﻣ ‪A‬‬
‫ﺱ ﹶﻻ‬
‫ﺚ ﻭ@ﺍﻟ ﹼﻠ ‪M‬ﻪ ﻏﹶﺎﻟ‪G‬ﺐ‪@ Â‬ﻋﻠﹶﻰ ﹶﺃ ‪A‬ﻣ ﹺﺮ ‪G‬ﻩ @ﻭﹶﻟ ‪G‬ﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ @ﺮ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺽ @ﻭ‪G‬ﻟﻨ‪@ M‬ﻌ ‪Õ‬ﻠ @ﻤﻪ‪ M‬ﻣ‪G‬ﻦ @ﺗ ﹾﺄﻭﹺﻳ ﹺﻞ ﺍ َﻷﺣ@ﺎﺩ‪G‬ﻳ ‪G‬‬
‫ﻓ‪G‬ﻲ ﺍ َﻷ ‪A‬ﺭ ﹺ‬
‫@ﻳ ‪A‬ﻌ ﹶﻠﻤ‪M‬ﻮ ﹶﻥ﴾)‪.(5‬‬

‫‪ -1‬اﻟﺰﻣﺮ ‪.69 :‬‬

‫‪ -2‬ﻣﺴﺘﺪرك ﺳﻔﻴﻨﺔ اﻟﺒﺤﺎر ‪ :‬ج‪ 4‬ص‪.47‬‬
‫‪ -3‬ﻳﻮﺳﻒ ‪.42 :‬‬
‫‪ -4‬ﻳﻮﺳﻒ ‪.23 :‬‬
‫‪ -5‬ﻳﻮﺳﻒ ‪.21 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 38‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﺍﻷﻟﻮﻫﻴﺔ ﻛﺬﻟﻚ ﺗﺸﻤﻞ ﻣﻦ ﻳﺄﻟﻪ ﻟﻪ ﻏﲑﻩ ﻟﻴﺴﺪ ﺍﻟﻨﻘﺺ ﻭﺍﻻﺣﺘﻴﺎﺝ ﺍﳌﻮﺟﻮﺩ ﰲ ﺳﺎﺣﺘﻪ ﻓﺎﺳﻢ‬
‫‪Æ‬ﻋ ‪ã‬ﻦ ﹶﺃ ‪ã‬ﺳﻤ‪Æ‬ﺎ ِﺀ ﺍﻟﻠ‪á â‬ﻪ ﻭ‪Æ‬ﺍﺷ‪áã‬ﺘﻘﹶﺎ‪á‬ﻗﻬ‪Æ‬ﺎ‬ ‫ﺍﷲ ﻣﺸﺘﻖ)‪ (1‬ﻣﻦ ﺇﻟﻪ‪Æ ) ،٬‬ﻋ ‪ã‬ﻦ ‪á‬ﻫﺸ‪Æ‬ﺎ ﹺﻡ ‪ã‬ﺑ ﹺﻦ ﺍﹾﻟ ‪Æ‬‬
‫ﺤ ﹶﻜ ﹺﻢ ﹶﺃﻧﱠ ‪Þ‬ﻪ ‪Æ‬ﺳﹶﺄ ﹶﻝ ﹶﺃﺑ‪Æ‬ﺎ ‪Æ‬ﻋ‪ã‬ﺒ ‪á‬ﺪ ﺍﻟﻠ‪á â‬ﻪ‬
‫ﺸ@ﺘ ﱞﻖ ‪G‬ﻣ ‪A‬ﻦ ﹺﺇﹶﻟ ‪o‬ﻪ ﻭ@ﺇﹺﻟﹶﻪ‪@ Â‬ﻳ ﹾﻘ@ﺘﻀ‪G‬ﻲ @ﻣ ﹾﺄﻟﹸﻮﻫﹰﺎ ﻭ@ﺍﻟ‪G‬ﺎﺳ‪A‬ﻢ‪ M‬ﹶﻏﻴ‪A‬ﺮ‪M‬‬
‫‪ :‬ﻳ@ﺎ ‪G‬ﻫﺸ@ﺎ ‪M‬ﻡ‪ ،٬‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪M‬ﻣ ‪A‬‬ ‫ﺍﻟ‪â‬ﻠ ‪Þ‬ﻪ ‪á‬ﻣﻤﱠﺎ ﻫ‪Æ Þ‬ﻮ ﻣ‪Þ‬ﺸ‪ã‬ﺘ‪Æ‬ﻖﱞ‪ ،٬‬ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﺴﻤﱠﻰ‪ ،٬‬ﹶﻓ @ﻤ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ @ﻢ ﺩ‪M‬ﻭ ﹶﻥ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ ﹶﻓ ﹶﻘ ‪A‬ﺪ ﹶﻛ ﹶﻔ @ﺮ @ﻭﹶﻟ ‪A‬ﻢ @ﻳ ‪A‬ﻌ‪M‬ﺒ ‪A‬ﺪ @ﺷﻴ‪A‬ﺌﹰﺎ‪@ ،٬‬ﻭ @ﻣ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ @ﻢ ﻭ@ﺍﻟﹾﻤ@ﻌ‪A‬ﻨ@ﻰ‬
‫ﺍﹾﻟ ‪M‬ﻤ @‬
‫ﺖ ﻳ@ﺎ ‪G‬ﻫﺸ@ﺎ ‪M‬ﻡ ؟ﻗﹶﺎ ﹶﻝ‪:‬‬
‫ﹶﻓ ﹶﻘ ‪A‬ﺪ ﹶﺃ ‪A‬ﺷ @ﺮ @ﻙ @ﻭ @ﻋ@ﺒ @ﺪ ﺍﹾﺛ@ﻨ ‪A‬ﻴ ﹺﻦ‪@ ،٬‬ﻭ @ﻣ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ ﺩ‪M‬ﻭ ﹶﻥ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ ﹺﻢ ﹶﻓﺬﹶﺍ @ﻙ ﺍﻟﱠﺘ ‪A‬ﻮﺣ‪G‬ﻴ ‪M‬ﺪ‪ ،٬‬ﹶﺃ ﹶﻓ ﹺﻬ ‪A‬ﻤ @‬
‫ﺴﻤﱠﻰ ﹶﻟﻜﹶﺎ ﹶﻥ ﹸﻛ ‪â‬ﻞ ﺍ ‪A‬ﺳ ﹴﻢ ‪G‬ﻣ ‪A‬ﻨﻬ@ﺎ‬
‫ﺴﻌ‪M‬ﻮ ﹶﻥ ﺍﺳ‪A‬ﻤﹰﺎ ﹶﻓ ﹶﻠ ‪A‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ ‪M‬ﻢ ﻫ‪@ M‬ﻮ ﺍﹾﻟ ‪M‬ﻤ @‬
‫ﺖ‪ :‬ﹺﺯﺩ‪ã‬ﻧﹺﻲ‪ ،٬‬ﻗﹶﺎ ﹶﻝ‪G :‬ﻟ ‪m‬ﻠ ‪G‬ﻪ ﺗ‪G‬ﺴ‪A‬ﻌ@ﺔﹲ @ﻭ‪G‬ﺗ ‪A‬‬
‫ﹸﻗ ﹾﻠ ‪Þ‬‬
‫ﺨ ‪A‬ﺒ ‪M‬ﺰ ﺍﺳ‪A‬ﻢ‪G Â‬ﻟ ﹾﻠ @ﻤ ﹾﺄﻛﹸﻮ ﹺﻝ‬
‫ﹺﺇﻟﹶﻬﹰﺎ @ﻭﹶﻟ ‪G‬ﻜ ﱠﻦ ﺍﻟ ‪m‬ﻠ @ﻪ @ﻣ ‪A‬ﻌﻨ‪£‬ﻰ ‪M‬ﻳ @ﺪ ‪â‬ﻝ @ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ ﹺﺑ @ﻬ ‪G‬ﺬ ‪G‬ﻩ ﺍﹾﻟﹶﺄ ‪A‬ﺳﻤ@ﺎ ِﺀ ﻭ@ﻛﹸ‪â‬ﻠﻬ@ﺎ ﹶﻏ ‪A‬ﻴﺮ‪M‬ﻩ‪ ،٬M‬ﻳ@ﺎ ‪G‬ﻫﺸ@ﺎ ‪M‬ﻡ ﺍﹾﻟ ‪M‬‬
‫ﺖ ﻳ@ﺎ ‪G‬ﻫﺸ@ﺎ ‪M‬ﻡ ﹶﻓﻬ‪A‬ﻤﹰﺎ‬
‫ﻕ‪ ،٬‬ﹶﺃ ﹶﻓ ﹺﻬ ‪A‬ﻤ @‬ ‫ﺱ ﻭ@ﺍﻟﻨﱠﺎ ‪M‬ﺭ ﺍﺳ‪A‬ﻢ‪G Â‬ﻟ ﹾﻠﻤ‪A M‬‬
‫ﺤ ﹺﺮ ﹺ‬ ‫ﺏ ﻭ@ﺍﻟ‪m‬ﺜﻮ‪A‬ﺏ‪ M‬ﺍﺳ‪A‬ﻢ‪G Â‬ﻟ ﹾﻠ @ﻤ ﹾﻠﺒ‪M‬ﻮ ﹺ‬
‫ﺸﺮ‪M‬ﻭ ﹺ‬
‫ﻭ@ﺍﹾﻟﻤ@ﺎ ُﺀ ﺍﺳ‪A‬ﻢ‪G Â‬ﻟ ﹾﻠ @ﻤ ‪A‬‬
‫ﻚ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹺﺑ ‪G‬ﻪ‬
‫ﺖ‪Æ :‬ﻧ ‪Æ‬ﻌ ‪ã‬ﻢ‪ ،٬‬ﹶﻓﻘﹶﺎ ﹶﻝ‪@:‬ﻧ ﹶﻔ @ﻌ @‬
‫ﺨﺬ‪G‬ﻳ @ﻦ @ﻣ @ﻊ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ ﹶﻏ ‪A‬ﻴ @ﺮﻩ‪،٬M‬ﹸﻗ ﹾﻠ ‪Þ‬‬
‫ﺿﻞﹸ ﹺﺑ ‪G‬ﻪ ﺃﹶﻋ‪A‬ﺪ@ﺍﺀَﻧ@ﺎ ﺍﹾﻟ ‪M‬ﻤﱠﺘ ‪G‬‬
‫@ﺗ ‪A‬ﺪ ﹶﻓﻊ‪ M‬ﹺﺑ ‪G‬ﻪ ﻭ@ﺗ‪M‬ﻨ@ﺎ ‪G‬‬
‫ﺖ @ﻣﻘﹶﺎﻣ‪G‬ﻲ @ﻫﺬﹶﺍ( )‪.(2‬‬
‫ﻚ ﻳ@ﺎ ‪G‬ﻫﺸ@ﺎ ‪M‬ﻡ‪،٬‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ @ﻮ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﻣ@ﺎ ﹶﻗ @ﻬ @ﺮﻧﹺﻲ ﺃﹶﺣ@ﺪ‪ Â‬ﻓ‪G‬ﻲ ﺍﻟﱠﺘ ‪A‬ﻮﺣ‪G‬ﻴ ‪G‬ﺪ @ﺣﺘﱠﻰ ﹸﻗ ‪A‬ﻤ ‪M‬‬
‫@ﻭﹶﺛﱠﺒ@ﺘ @‬
‫) ﹶﻓ @ﻤ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ @ﻢ ﺩ‪M‬ﻭ ﹶﻥ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ ﹶﻓ ﹶﻘ ‪A‬ﺪ ﹶﻛ ﹶﻔ @ﺮ @ﻭﹶﻟ ‪A‬ﻢ @ﻳ ‪A‬ﻌ‪M‬ﺒ ‪A‬ﺪ @ﺷﻴ‪A‬ﺌﹰﺎ(‪ :‬ﺍﻱ ﺍﻟﺬﻱ ﻳﻌﺒﺪ ﺍﻻﺳﻢ ﺃﻱ ﺍﺳﻢ‬
‫ﺍﷲ ﻭﻻﳚﻌﻠﻪ ﻓﻘﻂ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‪ ،٬‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻱ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺍﻟﻐﲏ ﺑﻨﻔﺴﻪ ﻳﻜﻮﻥ‬
‫ﻛﺎﻓﺮﹰﺍ ﻷﻧﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻳﻌﺒﺪ ﺍﲰﹰﺎ ﺃﻭ ﻟﻔﻈﹰﺎ ﻣﺸﺘﻘﹰﺎ ﻣﻦ ﺇﻟﻪ ﺍﳌﻘﺘﻀﻲ ﻣﺄﻟﻮﻫﹰﺎ‪ ،٬‬ﺃﻱ ﺃﻧﻪ ﻳﻌﺒﺪ ﺍﲰﹰﺎ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻏﲑﻩ ﺳﺒﺤﺎﻧﻪ؛ ﻷﻥ ﻫﻨﺎﻙ ﻣﻦ ﺧﻠﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻳﺆﻟﻪ ﳍﻢ ﻟﺴﺪ ﺍﻟﻨﻘﺺ ﻓﻴﻜﻮﻧﻮﻥ ﻣﺼﺪﺍﻗﹰﺎ‬
‫ﻟﻼﺳﻢ ﺍﻟﻌﺎﻡ ﺩﻭﻥ ﻗﻴﺪ‪ ،٬‬ﻭﻛﻤﺎ ﺗﺒﲔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺑﻮﺿﻮﺡ ﺗﺎﻡ ﻓﻤﻦ ﻳﻌﺒﺪ ﺍﺳﻢ ﺍﻟﺮﺏ ﻓﻬﻮ ﺃﻳﻀﹰﺎ‬
‫ﻛﺎﻓﺮ؛ ﻷﻥ ﻫﻨﺎﻙ ﻣﻦ ﺧﻠﻘﻪ ﻣﻦ ﻳﻔﻴﻀﻮﻥ ﻋﻠﻰ ﻏﲑﻫﻢ ﻭﻳﺮﺑﻮ—ﻢ ﺳﻮﺍﺀ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳉﺴﻤﺎﱐ ﺃﻡ ﰲ‬
‫ﺍﻟﻌﻮﺍﱂ ﺍﻷﺧﺮﻯ‪ ،٬‬ﻭﻏﲑ ﺑﻌﻴﺪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﳌﻠﻚ ﻭﻋﺰﻳﺰ ﻣﺼﺮ ﺑﻞ ﻭﺍﻷﺏ ﻳﺴﻤﻮﻥ ﺃﺭﺑﺎﺑﹰﺎ ﻭﻻ‬
‫ﰲ ﺍﳉﻮﻫﺮﺓ‬ ‫ﺇﺷﻜﺎﻝ ﰲ ﺗﺴﻤﻴﺘﻬﻢ ™ﺬﺍ ﻛﻤﺎ ﺗﺒﲔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪ ،٬‬ﻓﺎﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ‬
‫ﺴﻤﱠﻰ ﹶﻓ @ﻤ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ @ﻢ ﺩ‪M‬ﻭ ﹶﻥ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ‬
‫ﺍﻟﻨﻔﻴﺴﺔ ﺍﻟﱵ ﺗﻘﺪﻣﺖ )ﻭ@ﺇﹺﻟﹶﻪ‪ Â‬ﻳ@ﻘﹾﺘ@ﻀ‪G‬ﻲ @ﻣ ﹾﺄﻟﹸﻮﻫﹰﺎ ﻭ@ﺍﻟ‪G‬ﺎﺳ‪A‬ﻢ‪ M‬ﹶﻏﻴ‪A‬ﺮ‪ M‬ﺍﹾﻟﻤ‪@ M‬‬
‫ﹶﻓ ﹶﻘ ‪A‬ﺪ ﹶﻛ ﹶﻔ @ﺮ @ﻭﹶﻟ ‪A‬ﻢ @ﻳ ‪A‬ﻌ‪M‬ﺒ ‪A‬ﺪ @ﺷﻴ‪A‬ﺌﹰﺎ(‪.‬‬
‫ﺃﻣﺎ ) @ﻣ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ @ﻢ ﻭ@ﺍﻟﹾﻤ@ﻌ‪A‬ﻨ@ﻰ ﹶﻓ ﹶﻘ ‪A‬ﺪ ﹶﺃ ‪A‬ﺷ @ﺮ @ﻙ @ﻭ @ﻋ@ﺒ @ﺪ ﺍﹾﺛ@ﻨ ‪A‬ﻴ ﹺﻦ(‪ :‬ﺃﻱ ﻣﻦ ﺍﻋﺘﱪ ﺃﻥ ﺍﻻﺳﻢ ﻣ‪Þ‬ﻈﻬﺮ ﻟﻠﻤﻌﲎ‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﰲ ﺣﲔ ﺃﻥ ﺍﻻﺳﻢ ﻣﺸﺘﻖ ﻭﻋﺎﻡ ﻭﻻ ﻳﺘﻌﺪﻯ ﻛﻮﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‬

‫‪ -1‬اﻧﻈﺮ اﻟﻤﻠﺤﻖ )‪ (1‬وﺳﺘﺠﺪ ﺑﻌﺾ اﻟﺘﻔﺼﻴﻞ ﻋﻦ ﻣﺴﺄﻟﺔ أن اﺳﻢ اﷲ ﻣﺸﺘﻖ وﻟﻴﺲ ﻋﻠﻤًﺎ ﺟﺎﻣﺪًا آﻤﺎ ادﻋﻰ اﻟﺴﻴﺪ‬
‫‪.‬‬ ‫اﻟﺨﻮﺋﻲ رﺣﻤﻪ اﷲ ﻣﺘﺎﺑﻌًﺎ ﻟﺒﻌﺾ أﺑﻨﺎء اﻟﻌﺎﻣﺔ وﻣﺨﺎﻟﻔﺎ ﻟﻘﻮل اﻷﺋﻤﺔ‬
‫‪ -2‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪ 87‬ح‪.2‬‬
 ‫‪39...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺍﳌﻄﻠﻮﺏ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻟﺘﺘﺤﻘﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻺﻧﺴﺎﻥ‪ ،٬‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺇﻧﺴﺎﻧﹰﺎ ﻗﺪ ﺍﻭﺩﻋﺖ ﻓﻴﻪ ﻗﺎﺑﻠﻴﺔ‬
‫ﻋﺒﺎﺩﺓ ﺍﳊﻘﻴﻘﺔ ﻭﻣﻌﺮﻓﺘﻬﺎ‪.‬‬
‫) @ﻭ @ﻣ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ ﺩ‪M‬ﻭ ﹶﻥ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ ﹺﻢ ﹶﻓﺬﹶﺍ @ﻙ ﺍﻟﱠﺘ ‪A‬ﻮﺣ‪G‬ﻴ ‪M‬ﺪ(‪ :‬ﻷﻥ ﺍﳌﻌﲎ ﺃﻭ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺃﻭ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻮ ﺍﳌﻮﺻﻞ ﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ )ﻫﻮ(‪ ،٬‬ﻓﺎﻻﺳﻢ ﳎﺮﺩ ﻣﺸﲑ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻻﺳﻢ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،٬‬ﺑﻞ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻻﺑﺪ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻻﺳﻢ‬
‫ﲤﺎﻣﹰﺎ ﻭﻳﺘﻮﺟﻪ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ) @ﻭ @ﻣ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﻟﹾﻤ@ﻌ‪A‬ﻨ@ﻰ ﺩ‪M‬ﻭ ﹶﻥ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ ﹺﻢ ﹶﻓﺬﹶﺍ @ﻙ ﺍﻟﱠﺘ ‪A‬ﻮﺣ‪G‬ﻴ ‪M‬ﺪ(‪...‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﻷﻥ ﺍﻻﺳﻢ ﻛﻤﺎ ﺑﻴﻨﺖ ﻳﺸﲑ ﺇﱃ ﻣﻌﲎ ﻋﺎﻡ ﻭﻫﻮ ﻣﻦ ﻳﺄﻟﻪ ﻟﻪ ﻏﲑﻩ ﻟﻴﺴﺪ ﻧﻘﺼﻪ ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻛﻔﺮﹰﺍ ﻭﺷﺮﻛﹰﺎ؛ ﻷﻧﻪ ﻳﺸﲑ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﻇﻬﻮﺭ ﳍﺬﺍ ﺍﳌﻌﲎ ﻭﲟﺮﺍﺗﺐ ﳐﺘﻠﻔ ـﺔ‪ ،٬‬ﻓﺎﻟﻼﻫﻮﺕ‬
‫ﺍﳌﻄﻠﻖ ﻳﺄﻟﻪ ﻟﻪ ﻏﲑﻩ ﻭﺑﻌﺾ ﺧﻠﻘﻪ ﻳﺄﻟﻪ ﳍﻢ ﻏﲑﻫﻢ‪ ،٬‬ﺃﻭ ﻟﻨﻘﻞ ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺇﻥ ﻣﻦ ﻳﺄﻟﻪ ﳍﻢ ﻏﲑﻫﻢ ﻣﻦ‬
‫ﺧﻠﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻢ ﺃﻳﻀﹰﺎ ﻻﻫﻮﺕ ﻭﻟﻜﻦ ﻏﲑ ﻣﻄﻠﻖ ﺑﻞ ﻓﻘﲑ ﻭﳏﺘﺎﺝ ﻟﻐﲑﻩ‪ ،٬‬ﻭﳍﺬﺍ ﻳﻜﻮﻥ ﺍﻟﺘﻮﺟﻪ ﺇﱃ‬
‫ﺍﻻﺳﻢ ﺑﺎﻟﻌﺒ ـﺎﺩﺓ ﺑﺄﻱ ﺻﻮﺭﺓ ﻛﺎﻧﺖ ﺷﺮﻛﹰﺎ ﻭﻛﻔﺮﹰﺍ‪ ،٬‬ﻓﻼﺑﺪ ﻣﻦ ﲢﺪﻳﺪ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﺇﺷﺎﺭﺓ ﺍﻻﺳﻢ ﻭﻣﻦ ﰒ ﺍﻟﺘﻮﺟ ـﻪ ﺇﱃ ﺍﳌﻌﲎ ﺩﻭﻥ ﺍﻻﺳﻢ )ﺩﻭﻥ ﺍﻻﺳﻢ(‪@ ) ،٬‬ﻭ @ﻣ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ ﺩ‪M‬ﻭ ﹶﻥ‬
‫ﺍﻟ‪G‬ﺎ ‪A‬ﺳ ﹺﻢ ﹶﻓﺬﹶﺍ @ﻙ ﺍﻟﱠﺘ ‪A‬ﻮﺣ‪G‬ﻴ ‪M‬ﺪ(‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺇﻥ ﻫﺬﻩ ﺍﳉﻮﻫﺮﺓ ﺗﺸﲑ ﺇﱃ ﺃﻣﺮ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ ﻭﻫﻮ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﻇﻬﺮ ﻭﲡﻠﻰ ﻟﻨﺎ‬
‫ﺑﺎﻟﻼﻫﻮﺕ ؛ ﻷﻧﻪ ﺍﳌﻨﺎﺳﺐ ﳊﺎﻟﻨﺎ ﻟﻨﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ ﻓﻨﺤﻦ ﺃﻫﻢ ﻣﺎ ﳝﻴﺰ ﻫﻮﻳﺘﻨﺎ ﺃﻭ ﺣﻘﻴﻘﺘﻨﺎ ﻫﻮ ﺍﻟﻔﻘﺮ‬
‫ﻭﺍﻟﻼﻫﻮﺕ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻐﲎ ﺍﳌﻄﻠﻖ ﻫﻮ ﺃﻧﺴﺐ ﻣﺎ ﻳﻜﻮﻥ ﻟﻨﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ ﻋﻨﺪﻣﺎ ﻧﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻟﻴﻔﻴﺾ ﻣﻦ‬
‫ﻫﺎ(‪.‬‬
‫ﺸ@ﺘ ﱞﻖ ‪G‬ﻣ ‪A‬ﻦ ﹺﺇﹶﻟ ‪o‬ﻪ @ﻭ ﺇﹺﻟﹶﻪ‪@ Â‬ﻳ ﹾﻘ@ﺘﻀ‪G‬ﻲ @ﻣ ﹾﺄﻟﹸﻮ ً‬
‫‪:‬ﻳ@ﺎ ‪G‬ﻫﺸ@ﺎ ‪M‬ﻡ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪M‬ﻣ ‪A‬‬ ‫ﻏﻨﺎﻩ ﻭﻛﻤﺎﻟﻪ ﻋﻠﻰ ﻓﻘﺮﻧﺎ )ﻗﹶﺎ ﹶﻝ‬
‫ﺇﺫﻥ‪ ،٬‬ﻓﺎﻷﻟﻮﻫﻴﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻌﺎﻡ ﺃﻱ ﻛﻮ—ﺎ ﺗﻌﲏ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻳﺄﻟﻪ ﻟﻪ ﻏﲑﻩ ﻟﻴﻜﻤﻠﻪ‪ ،٬‬ﻭﻳﺴﺪ ﻧﻘﺼﻪ‬
‫ﺗﺸﻤﻞ ﺧﺎﺻﺔ ﻣﻦ ﺧﻠﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﺼﻞ ﳍﻢ ﺍﻟﻜﻤﺎﻝ ﰲ ﺃﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ ﺍﳌﻤﻜﻨﺔ ﻟﻠﺨﻠﻖ‪،٬‬‬
‫ﻭﺃﻣﺮ ﺍﳋﻠﻖ ﻣﻔﻮﺽ ﺇﻟﻴﻬﻢ ﺑﺪﺭﺟﺔ ﻣﻌﻴﻨﺔ )ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻳﺎ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ ﻭﻣﻮﺿﻊ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻭﳐﺘﻠﻒ ﺍﳌﻼﺋﻜﺔ ﻭﻣﻬﺒﻂ ﺍﻟﻮﺣﻲ ‪ .....‬ﻭﺑﻘﻴﺔ ﺍﷲ ‪.....‬ﻭﻧﻮﺭﻩ ‪.....‬ﻭﺇﻳﺎﺏ ﺍﳋﻠﻖ ﺇﻟﻴﻜﻢ‬
‫ﻭﺣﺴﺎ´ﻢ ﻋﻠﻴﻜﻢ ‪ .....‬ﻭﺑﻜﻢ ﳝﺴﻚ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﺗﻘﻊ ﻋﻠﻰ ﺍﻷﺭﺽ ﺇﻻ ﺑﺈﺫﻧﻪ( )‪.(1‬‬

‫‪ -1‬اﻟﺰﻳﺎرة اﻟﺠﺎﻣﻌﺔ ‪.‬‬

 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 40‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫‪ ،٬‬ﻓﻜﻤﺎ ﻭﺭﺩ ﺭﺏ ﺍﻷﺭﺑﺎﺏ ﻭﺭﺩ ﺇﻟﻪ ﺍﻵﳍﺔ‪ ،٬‬ﻭﻭﺭﺩ ﺍﻹﻟﻪ ﺍﻷﻛﱪ ﰲ‬ ‫ﻭﻫﻢ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ‬
‫‪) :‬ﻗﻞ ﻭﺃﻧﺖ ﺳﺎﺟﺪ‪ :‬ﻳﺎ ﺍﷲ ﻳﺎ ﺭﲪﻦ ]ﻳﺎ ﺭﺣﻴﻢ[ ﻳﺎ ﺭﺏ‬ ‫‪ ،٬‬ﻗﺎﻝ‬ ‫ﺍﻟﺪﻋﺎﺀ ﺍﳌﺮﻭﻱ ﻋﻨﻬﻢ‬
‫ﺍﻷﺭﺑﺎﺏ ﻭﺇﻟﻪ ﺍﻵﳍﺔ‪.(1) (.....‬‬
‫‪ ،٬‬ﻗﺎﻝ‪.....) :‬ﻗﻞ ﻳﺎ ﺭﺏ ﺍﻷﺭﺑﺎﺏ‪ ،٬‬ﻭﻳﺎ ﻣﻠﻚ ﺍﳌﻠﻮﻙ‪ ،٬‬ﻭﻳﺎﺳﻴﺪ‬ ‫ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﺴﺎﺩﺍﺕ‪ ،٬‬ﻭﻳﺎ ﺟﺒﺎﺭ ﺍﳉﺒﺎﺑﺮﺓ‪ ،٬‬ﻭﻳﺎ ﺇﻟﻪ ﺍﻵﳍ ـﺔ‪ ،٬‬ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﻭﺍﻓﻌ ـﻞ ﰊ ﻛﺬﺍ‬
‫ﻭﻛﺬﺍ ‪.(2) (.....‬‬
‫ﻭﰲ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻘﺪﺳﻲ‪.....) :‬ﺑﺴﻢ ﺍﷲ ﳐﺮﺟﻰ ‪ .....‬ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﻹﻟﻪ ﺍﻷﻛﱪ‪ ،٬‬ﺗﻮﻛﻞ‬
‫ﻣﻔﻮﺽ ﺇﻟﻴﻪ ‪.(3) (.....‬‬
‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪.....) :‬ﻳﺎ ﳏﻤﺪ ﻣﻦ ﺃﺭﺍﺩ ﺍﳋﺮﻭﺝ ﻣﻦ ﺃﻫﻠﻪ ﳊﺎﺟﺔ ﰲ ﺳﻔﺮ ﻓﺄﺣﺐ ﺃﻥ‬
‫ﺃﻭﺩﻳﻪ ﺳﺎﳌﹰﺎ ﻣﻊ ﻗﻀﺎﺋﻲ ﻟﻪ ﺍﳊﺎﺟﺔ ﻓﻠﻴﻘﻞ ﺣﲔ ﳜﺮﺝ‪ :‬ﺑﺴﻢ ﺍﷲ ﳐﺮﺟﻲ ﻭﺑﺈﺫﻧﻪ ﺧﺮﺟﺖ ﻭﻗﺪ ﻋﻠﻢ‬
‫ﻗﺒﻞ ﺃﻥ ﺃﺧﺮﺝ ﺧﺮﻭﺟﻲ ﻭﻗﺪ ﺃﺣﺼﻰ ﺑﻌﻠﻤﻪ … ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﻹﻟﻪ ﺍﻷﻛﱪ ﺍﷲ ‪.(4) (.....‬‬
‫ﻭﻗﻄﻌﹰﺎ ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﺍﻵﳍﺔ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﻻﺣﻆ ﳍﺎ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﺃﻭ ﻣﻦ ﺃﻟﹼﻪ ﻧﻔﺴﻪ ﻣﻦ ﺍﳋﻠﻖ‬
‫ﺑﺎﻟﺒﺎﻃﻞ ‪ ،٬‬ﺑﻞ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻣﻦ ﺍﺗﺼﻔﻮﺍ ﺑﺼﻔﺔ ﺍﻟﻼﻫﻮﺕ ﺃﻱ ﺇ—ﻢ ﻋﻠﻰ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻓﻴﺄﻟﻪ‬
‫ﳍﻢ ﺑﻘﻴﺔ ﺍﳋﻠﻖ ﻟﻴﺴﺪﻭﺍ ﻧﻘﺼﻬﻢ ﻓﻬﻢ ﺻﻮﺭﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻓﺈﻟﻪ ﺍﻵﳍﺔ‪ ،٬‬ﻭﺍﻹﻟﻪ ﺍﻷﻛﱪ ﺗﻌﲏ‪ :‬ﺃﻥ ﻫﻨﺎﻙ‬
‫ﻣﻦ ﺍﺗﺼﻔﻮﺍ ﺑﺼﻔﺔ ﺍﻟﻼﻫﻮﺕ ﻣﻦ ﺣﻴﺚ ﺇ—ﻢ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﺗﺆﻫﻠﻬﻢ ﺃﻥ ﻳﺄﻟﻪ ﳍﻢ ﺑﻘﻴﺔ ﺍﳋﻠﻖ‬
‫ﻟﻄﻠﺐ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻭﻟﻜﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻻﻳﻘﺮﻥ ™ﻢ ﻷﻧﻪ ﻏﲏ ﻭﻫﻢ ﻓﻘﺮﺍﺀ ﳏﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫‪) :‬ﱄ ﻣﻊ ﺍﷲ ﻭﻗﺖ ﻻ ﻳﺴﻌﲏ ﻓﻴﻪ ﻣﻠﻚ ﻣﻘﺮﺏ ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ( )‪.(5‬‬ ‫ﻗﺎﻝ‬

‫ﺃﻳﻀﹰﺎ‪) :‬ﻟﻨﺎ ﻣﻊ ﺍﷲ ﺣﺎﻻﺕ ﻫﻮ ﻓﻴﻬﺎ ﳓﻦ ﻭﳓﻦ ﻫﻮ ‪ ،٬‬ﻭﻫﻮ ﻫﻮ ﻭﳓﻦ ﳓﻦ( )‪.(6‬‬ ‫ﻭﻗﺎﻟﻮﺍ‬

‫‪ -1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 2‬ص‪ ، 566‬ﻣﺴﺘﺪرك اﻟﻮﺳﺎﺋﻞ – اﻟﻤﻴﺮزا اﻟﻨﻮري ‪ :‬ج‪2‬ص‪ 87‬ح‪.1492‬‬

‫‪ -2‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 2‬ص‪.323‬‬
‫‪ -3‬إﻗﺒﺎل اﻻﻋﻤﺎل – اﻟﺴﻴﺪ اﺑﻦ ﻃﺎووس اﻟﺤﺴﻨﻲ ‪ :‬ج‪ 2‬ص‪.198‬‬
‫‪ -4‬اﻟﺠﻮاهﺮ اﻟﺴﻨﻴﺔ – اﻟﺤﺮ اﻟﻌﺎﻣﻠﻲ ‪ :‬ص‪.181‬‬
‫‪ -5‬ﺑﺤﺎر اﻻﻧﻮار ‪ :‬ج‪ 18‬ص‪.36‬‬
‫‪ -6‬اﻟﻜﻠﻤﺎت اﻟﻤﻜﻨﻮﻧﺔ ﻟﻠﻔﻴﺾ اﻟﻜﺎﺷﺎﻧﻲ ‪ :‬ص‪.114‬‬
 ‫‪41...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ‬ ‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺭﺩ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﻤﻲ ﺣﻮﳋﺮﻭﺟﺎﻟﻘﺎﺋﻢ‬
‫‪) :‬ﻣﱰﻋﻤﺄ‪‰‬ﺈﻣﺎﻣﻮﻟﻴﺴﻬﻮﺑﺈﻣﺎﻡ(‬ ‫ﺠ @ﻬﱠﻨ @ﻢ﴾)‪ ،٬(1‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭ @ﻣﻨ‪@A‬ﻴﻘﹸﻠﹾ ‪G‬ﻤﻨ‪A‬ﻬ‪M‬ﻤ‪A‬ﹺﺈﻧﱢﻴﺈﹺﳍﹲﻤ‪G‬ﻨ‪A‬ﺪ‪M‬ﻭﹺﻧ ﹺﻬﻔﹶﺬﻟ‪G‬ﻜﹶﻨ@ﺠ‪A‬ﺰﹺﻳ ﹺﻬ @‬
‫)‪.(2‬‬

‫ﻋﻤﺎ ﻳﺮﻭﻭﻥ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ‪،٬‬‬ ‫ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺟﻌﻔﺮ‬
‫ﻓﻘﺎﻝ‪) :‬ﻫﻲ‪ :‬ﺻﻮﺭﺓ‪ ،٬‬ﳏﺪﺛﺔ‪ ،٬‬ﳐﻠﻮﻗﺔ ﻭﺍﺻﻄﻔﺎﻫﺎ ﺍﷲ ﻭﺍﺧﺘﺎﺭﻫﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺼﻮﺭ ﺍﳌﺨﺘﻠﻔﺔ‪،٬‬‬
‫ﻓﺄﺿﺎﻓﻬﺎ ﺇﱃ ﻧﻔﺴﻪ ﻛﻤﺎ ﺃﺿﺎﻑ ﺍﻟﻜﻌﺒﺔ ﺇﱃ ﻧﻔﺴﻪ ﻭﺍﻟﺮﻭﺡ ﺇﱃ ﻧﻔﺴﻪ﴿ @ﻭ@ﻧ ﹶﻔﺨ‪A‬ﺖ‪ M‬ﻓ‪G‬ﻴ ‪G‬ﻪ ‪G‬ﻣ ‪A‬ﻦ ﺭ‪M‬ﻭﺣ‪G‬ﻲ﴾(‬
‫)‪ ،٬(3‬ﻭﺻﻮﺭﺓ ﺍﷲ ﺍﻟﱵ ﺧﻠﻖ ﻋﻠﻴﻬﺎ ﺁﺩﻡ ﻫﻮ ﳏﻤﺪ ؛ ﻷﻧﻪ ﺍﳌﺨﻠﻮﻕ ﺍﻷﻭﻝ ﻭﺍﻟﺘﺠﻠﻲ ﺍﻷﻭﻝ ﻭﺍﻟﻈﻬﻮﺭ‬
‫ﺍﻷﻭﻝ ﰲ ﺍﳋﻠﻖ ﻭﺧﻠﻴﻔﺔ ﺍﷲ ﺍﳊﻘﻴﻘﻲ)‪ ،٬(4‬ﻭﻣﻌﲎ ﺃﻧﻪ ﺻﻮﺭﺓ ﺍﷲ ﺃﻱ ﺇﻧﻪ ﻇﻬﻮﺭ ﻭﲡﻠﻲ ﺍﻟﻼﻫﻮﺕ ﰲ‬
‫ﺍﳋﻠﻖ‪ ،٬‬ﻓﻤﺤﻤﺪ ﻫﻮ ﺻﻮﺭﺓ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﰲ ﺍﳋﻠﻖ ﻓﻤﻦ ﺃﺭﺍﺩ ﻣﻌﺮﻓﺔ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻳﻌﺮﻓﻪ‬
‫ﺑﺼﻮﺭﺗﻪ ﰲ ﺍﳋﻠﻖ ﺃﻭ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﳏﻤﺪ ‪.‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭ @ﻣ ‪A‬ﻦ @ﻳﺪ‪A‬ﻉ‪@ M‬ﻣ @ﻊ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﹺﺇﻟﹶﻬﹰﺎ ﺁ @ﺧ @ﺮ ﻻ ‪M‬ﺑ ‪A‬ﺮﻫ@ﺎ ﹶﻥ ﹶﻟﻪ‪ M‬ﹺﺑ ‪G‬ﻪ ﻓﹶﺈﹺﱠﻧﻤ@ﺎ ‪G‬ﺣﺴ@ﺎ‪M‬ﺑ ‪M‬ﻪ ‪G‬ﻋ ‪A‬ﻨ @ﺪ @ﺭﱢﺑ ‪G‬ﻪ ﹺﺇﱠﻧﻪ‪ M‬ﻻ‬
‫ﻳ‪ M‬ﹾﻔ ‪G‬ﻠﺢ‪ M‬ﺍﹾﻟﻜﹶﺎ ‪G‬ﻓﺮ‪M‬ﻭ ﹶﻥ﴾)‪ ،٬(5‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻫ ﹾﻞ @ﻳ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﹶﺃ ﹾﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @ﻐﻤ@ﺎ ﹺﻡ‬
‫ﻀ @ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﻣ ‪M‬ﺮ @ﻭﹺﺇﻟﹶﻰ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﺗ‪A M‬ﺮ @ﺟﻊ‪ M‬ﺍﹾﻟﹸﺄﻣ‪M‬ﻮ ‪M‬ﺭ﴾)‪.(6‬‬
‫ﻭ@ﺍﹾﻟﻤ@ﻼ‪G‬ﺋ ﹶﻜﺔﹸ @ﻭﻗﹸ ‪G‬‬

‫ﻭﺍﻟﺬﻱ ﻳﺄﰐ ﰲ ﻇﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ﻫﻮ ﳏﻤﺪ )ﺍﷲ ﰲ ﺍﳋﻠﻖ( ﰲ ﺍﻟﺮﺟﻌﺔ ﻭﺑﻴﺪﻩ ﺣﺮﺑﺔ ﻣﻦ ﻧﻮﺭ‬
‫ﻓﻴﻘﺘﻞ ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ(‪ ،٬‬ﻓﺘﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﻭﺍ‪ê‬ﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ ﺃﻭ ﺍﳊﺮﻛﺔ ﻭﻫﻲ ﻣﻦ ﺻﻔﺎﺕ‬
‫ﺍﳋﻠﻖ‪.‬‬

‫ﻳﻘﻮﻝ‪) :‬ﺇﻥ ﺇﺑﻠﻴﺲ ﻗﺎﻝ‪:‬‬ ‫ﻋﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﻋﻤﺮﻭ ﺍﳋﺜﻌﻤﻲ‪ ،٬‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﺖ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻠﹸﻮ ﹺﻡ‪،٬‬‬
‫ﻚ ‪G‬ﻣ @ﻦ ﺍﹾﻟ ‪M‬ﻤ ‪A‬ﻨ ﹶﻈﺮﹺﻳ @ﻦ ﺇﹺﱃ @ﻳ ‪A‬ﻮ ﹺﻡ ﺍﹾﻟ @ﻮ ﹾﻗ ‪G‬‬
‫ﺃﹶﻧ‪A‬ﻈ‪G‬ﺮ‪A‬ﻧﹺﻲ ﺇﹺﱃ @ﻳ ‪A‬ﻮ ﹺﻡ ‪M‬ﻳ ‪A‬ﺒ @ﻌﺜﹸﻮ ﹶﻥ‪ ،٬‬ﻓﺄﰉ ﺍﷲ ﺫﻟﻚ ﻋﻠﻴﻪ‪ ،٬‬ﻗﺎ ﹶﻝ‪ :‬ﹶﻓﹺﺈﱠﻧ @‬

‫‪ -1‬اﻻﻧﺒﻴﺎء ‪.29 :‬‬

‫‪ -2‬ﺗﻔﺴﻴﺮ اﻟﻘﻤﻲ ‪ :‬ج‪ 2‬ص‪.68‬‬
‫‪ -3‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪ ، 134‬ﺗﻮﺣﻴﺪ اﻟﺼﺪوق ‪ :‬ص‪.103‬‬
‫‪ -4‬راﺟﻊ آﺘﺎب اﻟﻨﺒﻮة اﻟﺨﺎﺗﻤﺔ ‪.‬‬
‫‪ -5‬اﻟﻤﺆﻣﻨﻮن ‪.117 :‬‬
‫‪ -6‬اﻟﺒﻘﺮة ‪.210 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 42‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻮﻗﺖ ﺍﳌﻌﻠﻮﻡ ﻇﻬﺮ ﺇﺑﻠﻴﺲ ﻟﻌﻨﻪ ﺍﷲ ﰲ ﲨﻴﻊ ﺃﺷﻴﺎﻋﻪ ﻣﻨﺬ ﺧﻠﻖ ﺍﷲ ﺁﺩﻡ ﺇﱃ‬
‫‪.‬‬ ‫ﻳﻮﻣﺎﻟﻮﻗﺖ ﺍﳌﻌﻠﻮﻡ‪ ،٬‬ﻭﻫﻲ ﺁﺧﺮ ﻛﺮﺓ ﻳﻜﺮﻫﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬

‫ﻓﻘﻠﺖ‪ :‬ﻭﺇ—ﺎ ﻟﻜﺮﺍﺕ ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺇ‪‰‬ﺎ ﻟﻜﺮﺍﺕ ﻭﻛﺮﺍﺕ‪ ،٬‬ﻣﺎ ﻣﻦ ﺇﻣﺎﻡ ﰲ ﻗﺮﻥ ﺇﻻ ﻭﻳﻜﺮ ﻣﻌﻪ‬
‫ﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ ﰲ ﺩﻫﺮﻩ ﺣﱴ ﻳﺪﻳﻞ ﺍﷲ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﻟﻜﺎﻓﺮ‪ ،٬‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻮﻗﺖ ﺍﳌﻌﻠﻮﻡ ﻛﺮ ﺃﻣﲑ‬
‫ﰲ ﺃﺻﺤﺎﺑﻪ ﻭ ﺟﺎﺀ ﺇﺑﻠﻴﺲ ﰲ ﺃﺻﺤﺎﺑﻪ‪ ،٬‬ﻭﻳﻜﻮﻥ ﻣﻴﻘﺎ•ﻢ ﰲ ﺃﺭﺽ ﻣﻦ ﺃﺭﺍﺿﻲ‬ ‫ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﻟﻔﺮﺍﺕ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺮﻭﺣﺎ ﻗﺮﻳﺐ ﻣﻦ ﻛﻮﻓﺘﻜﻢ‪ ،٬‬ﻓﻴﻘﺘﺘﻠﻮﻧﻘﺘﺎ ﹰﻻ ﱂ ﻳﻘﺘﺘﻞ ﻣﺜﻠﻪ ﻣﻨﺬ ﺧﻠﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﻗﺪ ﺭﺟﻌﻮﺍ ﺇﱃ ﺧﻠﻔﻬﻢ ﺍﻟﻘﻬﻘﺮﻯ ﻣﺎﺋﺔ‬ ‫ﺍﻟﻌﺎﳌﲔ‪ ،٬‬ﻓﻜﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﺃﺻﺤﺎﺏ ﻋﻠﻲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻗﺪﻡ‪ ،٬‬ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﻟﻴﻬﻢ ﻭﻗﺪ ﻭﻗﻌﺖ ﺑﻌﺾ ﺃﺭﺟﻠﻬﻢ ﰲ ﺍﻟﻔﺮﺍﺕ‪ ،٬‬ﻓﻌﻨﺪ ﺫﻟﻚ ﻳﻬﺒﻂ ﺍﳉﺒﺎﺭ‬
‫ﺑﻴﺪﻩ ﺣﺮﺑﺔ ﻣﻦ ﻧﻮﺭ‪،٬‬‬ ‫ﻀ @ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﻣ ‪M‬ﺮ﴾ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻋﺰﻭﺟﻞ﴿ﻓ‪G‬ﻲ ﹸﻇ ﹶﻠ ﹴﻞ ‪G‬ﻣ @ﻦ ﺍﹾﻟﻐ@ﻤﺎ ﹺﻡ ﻭ@ﺍﹾﻟﻤ@ﻼ‪G‬ﺋ ﹶﻜﺔﹸ @ﻭﻗﹸ ‪G‬‬
‫ﻓﺈﺫﺍ ﻧﻈﺮ ﺇﻟﻴﻪ ﺇﺑﻠﻴﺲ ﺭﺟﻊ ﺍﻟﻘﻬﻘﺮﻯ ﻧﺎﻛﺼﹰﺎ ﻋﻠﻰ ﻋﻘﺒﻴﻪ‪ ،٬‬ﻓﻴﻘﻮﻟﻮﻥ ﻟﻪ ﺃﺻﺤﺎﺑﻪ‪ :‬ﺃﻳﻦ ﺗﺮﻳﺪ ﻭﻗﺪ‬
‫ﻓﻴﻄﻌﻨﻪ‬ ‫ﲔ‪ ،٬‬ﻓﻴﻠﺤﻘﻪ ﺍﻟﻨﱯ‬
‫ﺏ ﺍﻟﹾﻌﺎﹶﻟ ‪G‬ﻤ @‬
‫ﻇﻔﺮﺕ؟ ﻓﻴﻘﻮﻝ‪ :‬ﹺﺇﻧﱢﻲ ﺃﹶﺭﻯ ﻣﺎ ﻻ @ﺗ @ﺮ ‪A‬ﻭ ﹶﻥ ﹺﺇﻧﱢﻲ ﺃﹶﺧﺎﻑ‪ M‬ﺍﻟ ‪m‬ﻠ @ﻪ @ﺭ ﱠ‬
‫ﻃﻌﻨﺔ ﺑﲔ ﻛﺘﻔﻴﻪ ﻓﻴﻜﻮﻥ ﻫﻼﻛﻪ ﻭﻫﻼﻙ ﲨﻴﻊ ﺃﺷﻴﺎﻋﻪ‪ ،٬‬ﻓﻌﻨﺪ ﺫﻟﻚ ﻳﻌﺒﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻻ ﻳﺸﺮﻙ‬
‫ﺃﺭﺑﻌﹰﺎ ﻭﺃﺭﺑﻌﲔ ﺃﻟﻒ ﺳﻨﺔ ﺣﱴ ﻳﻠﺪ ﺍﻟﺮﺟﻞ ﻣﻦ ﺷﻴﻌﺔ ﻋﻠﻲ‬ ‫ﺑﻪ ﺷﻴﺌﹰﺎ‪ ،٬‬ﻭﳝﻠﻚ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﺃﻟﻒ ﻭﻟﺪ ﻣﻦ ﺻﻠﺒﻪ ﺫﻛﺮﹰﺍ‪ ،٬‬ﻭﻋﻨﺪ ﺫﻟﻚ ﺗﻈﻬﺮ ﺍﳉﻨﺘﺎﻥ ﺍﳌﺪﻫﺎﻣﺘﺎﻥ ﻋﻨﺪ ﻣﺴﺠﺪ ﺍﻟﻜﻮﻓﺔ ﻭﻣﺎ‬
‫ﺣﻮﻟﻪ ﲟﺎ ﺷﺎﺀ ﺍﷲ()‪.(1‬‬

‫ﻫﻮ ﻫﺒﻮﻁ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬ ‫ﺃﻱ ﺇﻥ ﺍﻟﺮﻭﺍﻳﺔ ﺗﺒﲔ ﺑﻮﺿﻮﺡ ﺃﻥ ﻫﺒﻮﻁ ﻭﻧﺰﻭﻝ ﻭﺇﺗﻴﺎﻥ ﳏﻤﺪ‬
‫ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﻭﺍﳍﺒﻮﻁ ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻫ ﹾﻞ @ﻳ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﹶﺃ ﹾﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @ﻐﻤ@ﺎ ﹺﻡ‬
‫ﻀ @ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﻣ ‪M‬ﺮ @ﻭﹺﺇﻟﹶﻰ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﺗ‪A M‬ﺮ @ﺟﻊ‪ M‬ﺍﹾﻟﹸﺄﻣ‪M‬ﻮ ‪M‬ﺭ﴾)‪ ،٬(2‬ﺃﻱ ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﳏﻤﺪ‬
‫ﻭ@ﺍﹾﻟﻤ@ﻼ‪G‬ﺋ ﹶﻜﺔﹸ @ﻭﻗﹸ ‪G‬‬
‫ﻭﺍﻟﻘﺎﺋﻢ‬ ‫‪ ،٬‬ﻭﻣﻨﻬﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ‬ ‫ﻭﺁﻝ ﳏﻤﺪ‬ ‫ﺍﳌﻈﻠﻞ ﺑﺎﻟﻐﻤﺎﻡ‪ ،٬‬ﻓﺎﻵﻳﺔ ﰲ ﳏﻤﺪ‬
‫‪.‬‬

‫‪) :‬ﺃﻧﺎ ﺃﺅﺩﻱ ﻣﻦ‬ ‫ﻋﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻋﻠﻲ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ )ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ(‬
‫ﺍﻟﻨﺒﻴﲔ ﺇﱃ ﺍﻟﻮﺻﻴﲔ‪ ،٬‬ﻭﻣﻦ ﺍﻟﻮﺻﻴﲔ ﺇﱃ ﺍﻟﻨﺒﻴﲔ‪ ،٬‬ﻭﻣﺎ ﺑﻌﺚ ﺍﷲ ﻧﺒﻴﹰﺎ ﺇﻻ ﻭﺃﻧﺎ ﺃﻗﻀﻲ ﺩﻳﻨﻪ ﻭﺃﳒﺰ‬

‫‪ -1‬ﻣﺨﺘﺼﺮ ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت ‪ :‬ص‪.27‬‬

‫‪ -2‬اﻟﺒﻘﺮة ‪.210 :‬‬
 ‫‪43...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻋﺪﺍﺗﻪ‪ ،٬‬ﻭﻟﻘﺪ ﺍﺻﻄﻔﺎﱐ ﺭﰊ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻈﻔﺮ‪ ،٬‬ﻭﻟﻘﺪ ﻭﻓﺪﺕ ﺇﱃ ﺭﰊ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﻓﺎﺩﺓ ﻓﻌ ‡ﺮﻓﲏ‬
‫ﻧﻔﺴﻪ‪ ،٬‬ﻭﺃﻋﻄﺎﱐ ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ ﰒ ﻗﺎﻝ‪ :‬ﻳﺎ ﻗﻨﱪ ﻣﻦ ﻋﻠﻰ ﺍﻟﺒﺎﺏ )ﺑﺎﻟﺒﺎﺏ( ؟ ﻗﺎﻝ‪ :‬ﻣﻴﺜﻢ ﺍﻟﺘﻤﺎﺭ ﻣﺎ‬
‫ﺗﻘﻮﻝ ﺃﻥ ﺃﺣﺪﺛﻚ ﻓﺈﻥ ﺃﺧﺬﺗﻪ ﻛﻨﺖ ﻣﺆﻣﻨﹰﺎ ﻭﺇﻥ ﺗﺮﻛﺘﻪ ﻛﻨﺖ ﻛﺎﻓﺮﹰﺍ‪) ،٬‬ﰒ( ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺍﻟﻔﺎﺭﻭﻕ ﺍﻟﺬﻱ‬
‫ﺃﻓﺮﻕ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،٬‬ﺃﻧﺎ ﺃﺩﺧﻞ ﺃﻭﻟﻴﺎﺋﻲ ﺍﳉﻨﺔ ﻭ ﺃﻋﺪﺍﺋﻲ ﺍﻟﻨﺎﺭ‪ ،٬‬ﺃﻧﺎ ﻗﺎﻝ ﺍﷲ‪@ ﴿:‬ﻫ ﹾﻞ @ﻳ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ‬
‫ﻀ @ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﻣ ‪M‬ﺮ @ﻭﹺﺇﻟﹶﻰ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﺗ‪A M‬ﺮ @ﺟﻊ‪ M‬ﺍﹾﻟﹸﺄﻣ‪M‬ﻮ ‪M‬ﺭ﴾( )‪.(1‬‬
‫ﹶﺃ ﹾﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ ‪G‬ﻣ @ﻦ ﺍﹾﻟﻐ@ﻤﺎ ﹺﻡ ﻭ@ﺍﻟﹾﻤ@ﻼ‪G‬ﺋ ﹶﻜﺔﹸ @ﻭﻗﹸ ‪G‬‬

‫ﻭﺃﻳﻀﹰﺎ ﻗﺎﺋﻢ ﺁﻝ ﳏﻤﺪ ﻳﺄﰐ ﰲ ﻇﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ﺃﻱ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻳﺮﺍﻓﻖ ﺍﳌﻬﺪﻱ ﺍﻷﻭﻝ ﻭﻳﻐﻄﻲ‬
‫ﺱ @ﻫﺬﹶﺍ‬
‫ﲔ * @ﻳ ‪A‬ﻐﺸ@ﻰ ﺍﻟﻨﱠﺎ @‬
‫ﺴﻤ@ﺎﺀ ﹺﺑ ‪M‬ﺪﺧ@ﺎ ‪o‬ﻥ ﱡﻣﹺﺒ ﹴ‬
‫ﺐ @ﻳ ‪A‬ﻮ @ﻡ ﺗ@ﺄﹾﺗ‪G‬ﻲ ﺍﻟ ﱠ‬
‫ﺍﻷﺭﺽ ﺑﺎﻟﻐﻤﺎﻡ ﻭﺑﺴﺤﺐ ﺍﻟﺪﺧﺎﻥ ﴿ﻓﹶﺎ ‪A‬ﺭ@ﺗ ‪G‬ﻘ ‪A‬‬
‫ﺏ ﹺﺇﻧﱠﺎ ‪M‬ﻣ ‪A‬ﺆ ‪G‬ﻣﻨ‪M‬ﻮ ﹶﻥ * ﹶﺃﻧﱠﻰ ﹶﻟﻬ‪M‬ﻢ‪ M‬ﺍﻟ ‪Õ‬ﺬ ﹾﻛﺮ@ﻯ @ﻭ ﹶﻗ ‪A‬ﺪ ﺟ@ﺎﺀ ‪M‬ﻫ ‪A‬ﻢ ﺭ@ﺳ‪M‬ﻮﻝﹲ‬
‫ﻒ @ﻋﻨﱠﺎ ﺍﹾﻟ @ﻌﺬﹶﺍ @‬
‫ﺸ ‪A‬‬
‫ﻋ@ﺬﹶﺍﺏ‪ Â‬ﺃﹶﻟ‪G‬ﻴﻢ‪@ * Â‬ﺭﱠﺑﻨ@ﺎ ﺍ ﹾﻛ ‪G‬‬
‫ﻼ ﹺﺇﱠﻧ ﹸﻜ ‪A‬ﻢ ﻋ@ﺎ‪G‬ﺋﺪ‪M‬ﻭ ﹶﻥ * @ﻳ ‪A‬ﻮ @ﻡ‬ ‫ﺠﻨ‪M‬ﻮﻥﹲ * ﹺﺇﻧﱠﺎ ﻛﹶﺎﺷ‪G‬ﻔﹸﻮ ﺍﹾﻟ @ﻌﺬﹶﺍ ﹺ‬
‫ﺏ ﹶﻗﻠ‪G‬ﻴ ﹰ‬ ‫ﻣﱡﺒﹺﲔ‪ * Â‬ﹸﺛ ﱠﻢ @ﺗ @ﻮ‪m‬ﻟﻮ‪A‬ﺍ @ﻋﻨ‪A‬ﻪ‪ M‬ﻭ@ﻗﹶﺎﻟﹸﻮﺍ ﻣ‪M‬ﻌ@ﻠ‪m‬ﻢ‪ Â‬ﱠﻣ ‪A‬‬
‫ﺸ ﹶﺔ ﺍﹾﻟﻜﹸ ‪A‬ﺒﺮ@ﻯ ﹺﺇﻧﱠﺎ ﻣ‪M‬ﻨﺘ@ﻘ‪G‬ﻤ‪M‬ﻮ ﹶﻥ﴾)‪.(2‬‬
‫@ﻧ ‪A‬ﺒ ‪G‬ﻄﺶ‪ M‬ﺍﹾﻟ@ﺒ ﹾﻄ @‬

‫ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻫ ﹾﻞ @ﻳ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﹶﺃ ﹾﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ‬ ‫ﻭﻋﻦ ﺟﺎﺑﺮ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‬
‫ﻀ @ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﻣ ‪M‬ﺮ﴾‪ ،٬‬ﻗﺎﻝ‪) :‬ﻳﱰﻝ ﰲ ﺳﺒﻊ ﻗﺒﺎﺏ ﻣﻦ ﻧﻮﺭ ﻻ ﻳﻌﻠﻢ ﰲ‬
‫ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ ‪G‬ﻣ @ﻦ ﺍﹾﻟﻐ@ﻤﺎ ﹺﻡ @ﻭ ﺍﹾﻟﻤ@ﻼ‪G‬ﺋ ﹶﻜﺔﹸ @ﻭ ﻗﹸ ‪G‬‬
‫ﺃﻳﻬﺎ‪ ،٬‬ﻫﻮ ﺣﲔ ﻳﱰﻝ ﰲ ﻇﻬﺮ ﺍﻟﻜﻮﻓﺔ ﻓﻬﺬﺍ ﺣﲔ ﻳﱰﻝ()‪.(3‬‬

‫‪) :‬ﺇﻧﻪ ﻧﺎﺯﻝ ﰲ ﻗﺒﺎﺏ ﻣﻦ ﻧﻮﺭ ﺣﲔ ﻳﱰﻝ ﺑﻈﻬﺮ ﺍﻟﻜﻮﻓﺔ ﻋﻠﻰ ﺍﻟﻔﺎﺭﻭﻕ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‬
‫ﻀ @ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﻣ ‪M‬ﺮ﴾ﻓﻬﻮ ﺍﻟﻮﺳﻢ ﻋﻠﻰ ﺍﳋﺮﻃﻮﻡ ﻳﻮﻡ ﻳﻮﺳﻢ ﺍﻟﻜﺎﻓﺮ( )‪.(4‬‬
‫ﻓﻬﺬﺍ ﺣﲔ ﻳﱰﻝ ﻭﺃﻣﺎ﴿ﻗﹸ ‪G‬‬

‫ﻭﺍﻟﻮﺳﻢ ﻋﻠﻰ ﺍﳋﺮﻃﻮﻡ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻣﺎﻳﻔﻌﻠﻪ ﺍﻟﻘﺎﺋﻢ ﺃﻭ ﺩﺍﺑﺔ ﺍﻷﺭﺽ ﴿ @ﻭﹺﺇﺫﹶﺍ @ﻭ ﹶﻗ @ﻊ ﺍﹾﻟ ﹶﻘ ‪A‬ﻮ ﹸﻝ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ‬
‫ﺱ ﻛﹶﺎﻧ‪M‬ﻮﺍ ﺑﹺﺂﻳ@ﺎ‪G‬ﺗﻨ@ﺎ ﻟﹶﺎ ﻳ‪M‬ﻮ ‪G‬ﻗﻨ‪M‬ﻮ ﹶﻥ﴾)‪.(5‬‬
‫ﺽ ﺗ‪ M‬ﹶﻜ ‪Õ‬ﻠﻤ‪M‬ﻬ‪A M‬ﻢ ﹶﺃ ‪m‬ﻥ ﺍﻟﻨﱠﺎ @‬
‫ﹶﺃ ‪A‬ﺧ @ﺮ ‪A‬ﺟﻨ@ﺎ ﹶﻟ ‪M‬ﻬ ‪A‬ﻢ ﺩ@ﺍﱠﺑ ﹰﺔ ﱢﻣ @ﻦ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬

‫ﻭﺍﻟﻐﻤﺎﻡ ﺃﻭ ﺍﻟﺴﺤﺎﺏ ﻭﺍﻟﺪﺧﺎﻥ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺁﻳﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﳏﻤﺪ ‪ ،٬‬ﻭﺑﺎﻋﺘﺒﺎﺭﻩ ﺁﻳﺔ ﺗﺮﺍﻓﻖ‬
‫ﺍﳌﻬﺪﻱ ﺍﻷﻭﻝ ﻭﻗﺎﺋﻢ ﺁﻝ ﳏﻤﺪ ﺃﻭ ﺍﳌﻨﻘﺬ ﺍﻟﻌﺎﳌﻲ‪ ،٬‬ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻂ ﺑﻞ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻷﺩﻳﺎﻥ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻭﺑﺸﺮ ﺑﻪ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﻮﻥ‪ ،٬‬ﻭﻫﻨﺎﻙ ﺷﻮﺍﻫﺪ ﻛﺜﲑﺓ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻋﻠﻴﻪ)‪.(1‬‬
‫‪ -1‬ﺗﻔﺴﻴﺮ ﻓﺮات اﻟﻜﻮﻓﻲ ‪ :‬ص‪.67‬‬
‫‪ -2‬اﻟﺪﺧﺎن ‪.16 – 10 :‬‬
‫‪ -3‬ﺗﻔﺴﻴﺮ اﻟﻌﻴﺎﺷﻲ ‪ :‬ج‪ 1‬ص‪.103‬‬
‫‪ -4‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪.‬‬
‫‪ -5‬اﻟﻨﻤﻞ ‪.82 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 44‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺸ ﹺﺮ ﻣ@ﺎ‬
‫ﺤ‪A‬‬
‫ﺏ ﻣ‪G‬ﻦ ‪G‬ﺩﻳ@ﺎ ﹺﺭ ‪G‬ﻫ ‪A‬ﻢ ‪G‬ﻟﹶﺄ ﱠﻭ ﹺﻝ ﺍﹾﻟ @‬
‫ﺝ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﹶﻛ ﹶﻔﺮ‪M‬ﻭﺍ ‪G‬ﻣ ‪A‬ﻦ ﹶﺃ ‪A‬ﻫ ﹺﻞ ﺍﹾﻟ ‪G‬ﻜﺘ@ﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻫ‪@ M‬ﻮ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﹶﺃ ‪A‬ﺧ @ﺮ @‬
‫ﺴﺒ‪M‬ﻮﺍ‬
‫ﺤ@ﺘ ِ‬
‫ﺨﺮ‪M‬ﺟ‪M‬ﻮﺍ @ﻭ ﹶﻇﻨﱡﻮﺍ ﹶﺃﱠﻧﻬ‪M‬ﻢ ﻣﱠﺎﹺﻧ @ﻌﺘ‪M‬ﻬ‪A M‬ﻢ ‪M‬ﺣﺼ‪M‬ﻮ‪M‬ﻧﻬ‪M‬ﻢ ﱢﻣ @ﻦ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﹶﻓﹶﺄﺗ@ﺎ ‪M‬ﻫ ‪M‬ﻢ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪G‬ﻣ ‪A‬ﻦ @ﺣﻴ‪A‬ﺚﹸ ﹶﻟ ‪A‬ﻢ @ﻳ ‪A‬‬
‫ﹶﻇﻨ@ﻨ‪M‬ﺘ ‪A‬ﻢ ﺃﹶﻥ @ﻳ ‪A‬‬
‫ﲔ ﻓﹶﺎ ‪A‬ﻋ@ﺘﹺﺒﺮ‪M‬ﻭﺍ ﻳ@ﺎ ﺃﹸﻭﻟ‪G‬ﻲ‬
‫ﺨ ﹺﺮﺑ‪M‬ﻮ ﹶﻥ ‪M‬ﺑﻴ‪M‬ﻮ@ﺗﻬ‪M‬ﻢ ﹺﺑﹶﺄ‪A‬ﻳﺪ‪G‬ﻳ ﹺﻬ ‪A‬ﻢ @ﻭﹶﺃ‪A‬ﻳﺪ‪G‬ﻱ ﺍﹾﻟﻤ‪A M‬ﺆ ‪G‬ﻣﹺﻨ ـ @‬
‫ﺐ ‪M‬ﻳ ‪A‬‬
‫ﻑ ﻓ‪G‬ﻲ ﹸﻗﻠﹸﻮﹺﺑ ـ ﹺﻬﻢ‪ M‬ﺍﻟ ﱡﺮ ‪A‬ﻋ @‬
‫@ﻭ ﹶﻗ ﹶﺬ @‬
‫ﺍﹾﻟﹶﺄ‪A‬ﺑﺼ@ﺎ ﹺﺭ﴾)‪.(2‬‬

‫ﻓﺎﻵﻳﺔ ﺗﻘﻮﻝ‪@ ﴿ :‬ﻭ ﹶﻇﻨﱡﻮﺍ ﹶﺃﱠﻧﻬ‪M‬ﻢ ﻣﱠﺎﹺﻧ @ﻌﺘ‪M‬ﻬ‪A M‬ﻢ ‪M‬ﺣﺼ‪M‬ﻮ‪M‬ﻧﻬ‪M‬ﻢ ﱢﻣ @ﻦ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﹶﻓﹶﺄﺗ@ﺎ ‪M‬ﻫ ‪M‬ﻢ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪G‬ﻣ ‪A‬ﻦ @ﺣﻴ‪A‬ﺚﹸ ﹶﻟ ‪A‬ﻢ‬
‫؛ ﻷ—ﻢ ﰲ‬ ‫ﺴﺒ‪M‬ﻮﺍ﴾‪ ،٬‬ﻭﻫﻢ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﳋﺎﺭﺟﻲ ﻛﺎﻧﻮﺍ ﻳﻈﻨﻮﻥ ﺃﻥ ﺣﺼﻮ—ﻢ ﲤﻨﻌﻬﻢ ﻣﻦ ﳏﻤﺪ‬
‫ﺤ@ﺘ ِ‬
‫@ﻳ ‪A‬‬
‫‪ ،٬‬ﻭﺍﻟﺬﻱ‬ ‫ﺍﻟﻈﺎﻫﺮ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻓﻬﻢ ﺃﻫﻞ ﻛﺘﺎﺏ ﲰﺎﻭﻱ ﻭﺃﺗﺒﺎﻉ ﻧﱯ ﻣﻦ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﻫﻮ ﻣﻮﺳﻰ‬
‫ﺍﻧﺘﺼﺮ ﻋﻠﻴﻬﻢ ﻭﺣﻄﻢ ﺣﺼﻮ—ﻢ ﻭﺃﺗﺎﻫﻢ ﻣﻦ ﺣﻴﺚ ﱂ ﳛﺘﺴﺒﻮﺍ ﻫﻮ ﳏﻤﺪ ‪ ،٬‬ﺑﻞ ﻭﻫﻮ ﲝﺴﺐ‬
‫ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻗﺬﻑ ﰲ ﻗﻠﻮ™ﻢ ﺍﻟﺮﻋﺐ ﻋﻨﺪﻣﺎ ﻗﻠﻊ ﺃﺑﻮﺍﺏ ﺣﺼﻮ—ﻢ ﻭﻗﺘﻞ ﺃﺑﻄﺎﳍﻢ‪ ،٬‬ﺑﻞ ﺇﻥ ﺍﳌﻨﻔﺬ‬
‫ﻛﻤﺎ ﻳﻌﻠﻢ ﺍﳉﻤﻴﻊ‪ ،٬‬ﻭﻏﲑ ﺑﻌﻴﺪ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺃﻥ ﻋﻠﻴﹰﺎ‬ ‫ﻭﺍﳌﺒﺎﺷﺮ ﻛﺎﻥ ﻋﻠﻲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻫﻮ ﻗﺎﻟﻊ ﺑﺎﺏ ﺧﻴﱪ ﻭﻗﺎﺗﻞ ﻣﺮﺣﺐ ﺑﻄﻞ ﺍﻟﻴﻬﻮﺩ‪.‬‬

‫ﺤﻦ‪ M‬ﹶﺃ ﹾﻏﹺﻨﻴ@ﺎﺀ @ﺳ@ﻨﻜﹾﺘ‪M‬ﺐ‪ M‬ﻣ@ﺎ ﻗﹶﺎﻟﹸﻮﹾﺍ‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪m﴿ :‬ﻟ ﹶﻘ ‪A‬ﺪ @ﺳ ‪G‬ﻤ @ﻊ ﺍﻟ ﹼﻠ ‪M‬ﻪ ﹶﻗ ‪A‬ﻮ ﹶﻝ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹺﺇ ‪m‬ﻥ ﺍﻟ ﹼﻠ @ﻪ ﻓﹶﻘ‪G‬ﲑ‪@ Â‬ﻭ@ﻧ ‪A‬‬
‫ﺤﺮﹺﻳ ﹺﻖ﴾)‪ ،٬(3‬ﻫﺆﻻﺀ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻢ ﺃﻫﻞ ﻛﺘﺎﺏ‬
‫ﺏ ﺍﹾﻟ @‬
‫@ﻭ ﹶﻗ ‪A‬ﺘ ﹶﻠﻬ‪M‬ﻢ‪ M‬ﺍﻷَﻧﹺﺒﻴ@ﺎ َﺀ ﹺﺑ @ﻐ ‪A‬ﻴ ﹺﺮ @ﺣ ﱟﻖ @ﻭ@ﻧﻘﹸﻮ ﹸﻝ ﺫﹸﻭﻗﹸﻮﹾﺍ @ﻋﺬﹶﺍ @‬
‫ﻭﻳﺪﻋﻮﻥ ﺃ—ﻢ ﻣﺆﻣﻨﻮﻥ ﺑﺎﷲ‪ ،٬‬ﻓﻜﻴﻒ ﻳﺘﺼﻮﺭ ﺃﺣﺪ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻋﻦ ﺍﷲ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪﻭﻥ ﺑﻪ ﺇﻧﻪ ﻓﻘﲑ‬
‫ﻫﻜﺬﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ‪.‬‬

‫ﻭﺍﷲ‪ ،٬‬ﺇ—ﻢ ﻣﺎ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻓﻘﲑ‪ ،٬‬ﺑﻞ ﻗﺎﻟﻮﺍ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺇ—ﻢ ﻓﻘﺮﺍﺀ ﻭﻋﲑﻭﻫﻢ ™ﺬﺍ‪ ،٬‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻭﻣﻘﻠﺪﻭﻫﻢ ﺑﺄﻟﺴﻨﺘﻬﻢ ﺃﻭ ﺑﺄﻓﻌﺎﳍﻢ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻟﻮ ﻛﺎﻧﻮﺍ‬
‫ﻣﻊ ﺍﷲ ﻷﻏﻨﺎﻫﻢ ﺍﷲ‪ ،٬‬ﻭﳌﺎ ﻛﺎﻧﻮﺍ ﳛﺘﺎﺟﻮﻥ ﻷﻧﺼﺎﺭ ﻭﻷﻣﻮﺍﻝ ﻭﻷﺳﻠﺤﺔ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﻋﻘﻴﺪ‪N‬ﻢ‪،٬‬‬
‫ﻼ ﺃ—ﻢ ﻋﻠﻰ ﺍﳊﻖ‪ ،٬‬ﻓﺤﻜﻰ ﺍﷲ‬ ‫ﻭﺍﻋﺘﱪﻭﺍ ﺃﻥ ﻛﺜﺮﺓ ﺃﻣﻮﺍﻝ ﻭﺃﻧﺼﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﺗﺄﻳﻴﺪﹰﺍ ﻭﺩﻟﻴ ﹰ‬
‫ﺤﻦ‪ M‬ﹶﺃ ﹾﻏﹺﻨﻴ@ﺎﺀ﴾‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﻮﳍﻢ ﻫﻜﺬﺍ‪m﴿ :‬ﻟ ﹶﻘ ‪A‬ﺪ @ﺳ ‪G‬ﻤ @ﻊ ﺍﻟ ﹼﻠ ‪M‬ﻪ ﹶﻗ ‪A‬ﻮ ﹶﻝ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹺﺇ ‪m‬ﻥ ﺍﻟ ﹼﻠ @ﻪ ﻓﹶﻘ‪G‬ﲑ‪@ Â‬ﻭ@ﻧ ‪A‬‬
‫ﻗﺎﻟ ـﻮﺍ ﺇﻥ‬ ‫ﻓﺠﻌﻞ ﻗﻮﳍﻢ ﻋﻦ ﺃﻧﺒﻴﺎﺋﻪ ﺇ—ﻢ ﻓﻘﺮﺍﺀ ﺃ—ﻢ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻓﻘﲑ ‪ ،٬‬ﻭﰲ ﺯﻣﻦ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ‬
‫ﻕ ﹶﻟ ‪A‬ﻮﻟﹶﺎ ﺃﹸﻧ ﹺﺰ ﹶﻝ ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ‬
‫ﻓﻘﲑ ﴿ﻭ@ﻗﹶﺎﻟﹸﻮﺍ ﻣ@ﺎ ﹺﻝ @ﻫﺬﹶﺍ ﺍﻟ ﱠﺮﺳ‪M‬ﻮ ﹺﻝ @ﻳ ﹾﺄﻛﹸﻞﹸ ﺍﻟ ‪m‬ﻄﻌ@ﺎ @ﻡ ﻭ@ﻳ@ﻤ‪A‬ﺸ‪G‬ﻲ ﻓ‪G‬ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﺳﻮ@ﺍ ﹺ‬ ‫ﳏﻤﺪﹰﺍ‬

‫‪ -1‬وﻳﻤﻜﻦ ﻗﺮاءة ﻋﺪد ﻣﻦ اﻟﻨﺼﻮص ﺑﻬﺬا اﻟﺨﺼﻮص ﻓﻲ اﻟﻤﻠﺤﻖ رﻗﻢ )‪.(4‬‬

‫‪ -2‬اﻟﺤﺸﺮ ‪.2 :‬‬
‫‪ -3‬ﺁل ﻋﻤﺮان ‪.181 :‬‬
 ‫‪45...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻣ@ﻠﹶﻚ‪ Â‬ﹶﻓ@ﻴﻜﹸﻮ ﹶﻥ @ﻣ @ﻌﻪ‪@ M‬ﻧﺬ‪G‬ﻳﺮﹰﺍ * ﹶﺃ ‪A‬ﻭ ‪M‬ﻳ ﹾﻠﻘﹶﻰ ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ ﻛﹶﱰﹲ ﹶﺃ ‪A‬ﻭ @ﺗﻜﹸﻮ ﹸﻥ ﹶﻟﻪ‪ M‬ﺟ@ﻨﱠﺔﹲ @ﻳ ﹾﺄﻛﹸﻞﹸ ‪G‬ﻣ ‪A‬ﻨﻬ@ﺎ ‪ ،٬(1)﴾.....‬ﰲ ﺣﲔ ﺃﻥ‬
‫ﻓﻘﲑ ﻫﻮ ﻧﻔﺴﻪ ﻗﻮﻝ ﺇﻥ ﺍﷲ ﻓﻘﲑ؛‬ ‫ﺍﷲ ﻧﻘﻞ ﻗﻮﳍﻢ ﺇ—ﻢ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻓﻘﲑ‪ ،٬‬ﺃﻱ ﺇﻥ ﻗﻮﳍﻢ ﺇﻥ ﳏﻤﺪﹰﺍ‬
‫ﻷﻥ ﳏﻤﺪﹰﺍ ﻫﻮ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﺍﷲ ﰲ ﺍﳋﻠﻖ‪.‬‬

‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻟ ﹶﻘ ‪A‬ﺪ @ﺳ ‪G‬ﻤ @ﻊ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹶﻗ ‪A‬ﻮ ﹶﻝ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻗﺎﻟﹸﻮﺍ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﻓﹶﻘ‪G‬ﲑ‪@ Â‬ﻭ @ﻧﺤ‪A‬ﻦ‪M‬‬ ‫ﻋﻦ ﺍﻟﺒﺎﻗﺮ‬
‫‪) :‬ﻫﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻹﻣﺎﻡ ﳛﺘﺎﺝ ﻣﻨﻬﻢ ﺇﱃ ﻣﺎ ﳛﻤﻠﻮﻥ ﺇﻟﻴﻪ( )‪.(2‬‬ ‫ﹶﺃ ﹾﻏﻨﹺﻴﺎﺀُ﴾‪ ،٬‬ﻗﺎﻝ‬

‫ﺤﻦ‪ M‬ﹶﺃ ﹾﻏﻨﹺﻴﺎﺀُ﴾‬

‫ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﹶﻟ ﹶﻘ ‪A‬ﺪ @ﺳ ‪G‬ﻤ @ﻊ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹶﻗ ‪A‬ﻮ ﹶﻝ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻗﺎﻟﹸﻮﺍ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﻓﹶﻘ‪G‬ﲑ‪@ Â‬ﻭ@ﻧ ‪A‬‬ ‫ﻭﻋﻦ ﺍﻟﺼﺎﺩﻕ‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﺭﺃﻭﺍ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻓﻘﲑ ﻭﻟﻜﻨﻬﻢ ﺭﺃﻭﺍ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻓﻘﺮﺍﺀ( )‪.(3‬‬

‫ﺠﺪ‪M‬ﻭﺍ﴾)‪ ،٬(4‬ﻭﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ﻛﻤﺎ ﻫﻮ‬

‫ﺴ@‬
‫ﺠﺪ‪M‬ﻭﺍ ﻟ‪G‬ﺂ @ﺩ @ﻡ ﹶﻓ @‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭﹺﺇ ﹾﺫ ﹸﻗ ﹾﻠﻨ@ﺎ ‪G‬ﻟ ﹾﻠﻤ@ﻼ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ﺍ ‪A‬ﺳ ‪M‬‬
‫ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﶈﻤﺪ ﻭﻋﻠﻲ ﻭﺍﻟﺰﻫﺮﺍﺀ ﻭﺍﻷﺋﻤﺔ ‪ ،٬‬ﻭﻛﻮ—ﻢ ﻣﻘﺼﻮﺩﻳﻦ ﺑﺎﻟﺴﺠﻮﺩ ﺑﺎﻋﺘﺒﺎﺭﻫﻢ‬ ‫ﻵﺩﻡ‬
‫ﻗﺒﻠﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺒﻬﻢ ﻳﻌﺮﻑ ﺍﷲ ﻭﻫﻢ ﻭﺟﻪ ﺍﷲ ﻭﻫﻢ ﺃﲰﺎﺅﻩ ﺍﳊﺴﲎ‪ ،٬‬ﻓﻬﻢ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻛﻤﺎ‬
‫ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻏﲑ‬ ‫ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﺳﻮﺩ ﺑﻦ ﺳﻌﻴﺪ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺃﰊ ﺟﻌﻔﺮ‬
‫ﺃﻥ ﻳ‪Þ‬ﺴﺌﻞ‪) :‬ﳓﻦ ﺣﺠﺔ ﺍﷲ ﻭﳓﻦ ﺑﺎﺏ ﺍﷲ ﻭﳓﻦ ﻟﺴﺎﻥ ﺍﷲ ﻭﳓﻦ ﻭﺟﻪ ﺍﷲ ﻭﳓﻦ ﻋﲔ ﺍﷲ ﰲ ﺧﻠﻘﻪ‬
‫ﻭﳓﻦ ﻭﻻﺓ ﺃﻣﺮ ﺍﷲ ﰲ ﻋﺒﺎﺩﻩ( )‪.(5‬‬

‫ﻋﻦ ﻗﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌ ـﺎﱃ‪:‬‬ ‫ﻭﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻟﻨﺼﺮﻱ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺳ‪Þ‬ﺌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫‪) :‬ﻣﺎ ﻳﻘﻮﻟﻮﻥ ﻓﻴﻪ ؟ ﻗﻠﺖ‪ :‬ﻳﻘﻮﻟﻮﻥ ﻳﻬﻠﻚ ﻛﻞ ﺷﺊ‬ ‫﴿ ﹸﻛ ‪â‬ﻞ @ﺷ ‪A‬ﻲ ٍﺀ ﻫ@ﺎﻟ‪G‬ﻚ‪ Â‬ﹺﺇﻟ‪m‬ﺎ @ﻭ ‪A‬ﺟ @ﻬﻪ‪ ،٬(6)﴾M‬ﻓﻘﺎﻝ‬
‫ﺇﻻ ﻭﺟﻪ ﺍﷲ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻟﻘﺪ ﻗﺎﻟﻮﺍ ﻗﻮ ﹰﻻ ﻋﻈﻴﻤﹰﺎ‪ ،٬‬ﺇﳕﺎ ﻋﲏ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ ﺍﻟﺬﻱ ﻳﺆﺗﻰ‬
‫ﻣﻨﻪ( )‪.(7‬‬

‫‪ -1‬اﻟﻔﺮﻗﺎن ‪.8 – 7 :‬‬

‫‪ -2‬اﻟﻤﻨﺎﻗﺐ ‪ :‬ج‪ 4‬ص‪.48‬‬
‫‪ -3‬ﺗﻔﺴﻴﺮ اﻟﻘﻤﻲ ‪ :‬ج‪ 1‬ص‪.127‬‬
‫‪ -4‬اﻟﺒﻘﺮة ‪.34 :‬‬
‫‪ -5‬ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت ‪ :‬ص‪.81‬‬
‫‪ -6‬اﻟﻘﺼﺺ ‪.88 :‬‬
‫‪ -7‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪ 143‬ح‪ ، 1‬ﺑﺎب اﻟﻨﻮدار‪.‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 46‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫‪ ،٬‬ﻗﺎﻝ‪) :‬ﳓﻦ ﺍﳌﺜﺎﱐ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺍﷲ ﻧﺒﻴﻨﺎ ﳏﻤﺪﹰﺍ ‪ ،٬‬ﻭﳓﻦ ﻭﺟﻪ ﺍﷲ‬ ‫ﻭﻋﻦ ﺃﰊ ﺟﻌﻔﺮ‬
‫ﻧﺘﻘﻠﺐ ﰲ ﺍﻷﺭﺽ ﺑﲔ ﺃﻇﻬﺮﻛﻢ‪ ،٬‬ﻭﳓﻦ ﻋﲔ ﺍﷲ ﰲ ﺧﻠﻘﻪ ﻭﻳﺪﻩ ﺍﳌﺒﺴﻮﻃﺔ ﺑﺎﻟﺮﲪﺔ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪،٬‬‬
‫ﻋﺮﻓﻨﺎ ﻣﻦ ﻋﺮﻓﻨﺎ ﻭﺟﻬﻠﻨﺎ ﻣﻦ ﺟﻬﻠﻨﺎ ‪.(1) (.....‬‬

‫‪ :‬ﻣﻦ ﺯﺍﺭﱐ ﰲ ﺣﻴﺎﰐ‬ ‫‪ ،٬‬ﻗﺎﻝ‪) :‬ﻗﺎﻝ ﺍﻟﻨﱯ‬ ‫ﻋﻦ ﺃﰊ ﺍﻟﺼﻠﺖ ﺍﳍﺮﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ‬
‫ﰲ ﺍﳉﻨﺔ ﺃﺭﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ‪ ،٬‬ﻓﻤﻦ ﺯﺍﺭﻩ ﰲ‬ ‫ﺃﻭ ﺑﻌﺪ ﻣﻮﰐ ﻓﻘﺪ ﺯﺍﺭ ﺍﷲ ﺗﻌﺎﱃ‪ ،٬‬ﻭﺩﺭﺟﺔ ﺍﻟﻨﱯ‬
‫ﻓﻤﺎ‬ ‫ﺩﺭﺟﺘﻪ ﻓﻴﺎﳉﻨﺔ ﻣﻦ ﻣﱰﻟﻪ ﻓﻘﺪ ﺯﺍﺭ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺍﺑﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪ :‬ﻳﺎ ﺃﺑﺎ‬ ‫ﻣﻌﲎ ﺍﳋﱪ ﺍﻟﺬﻱ ﺭﻭﻭﻩ‪ :‬ﺇﻥ ﺛﻮﺍﺏ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ؟ ﻓﻘﺎﻝ‬
‫ﺍﻟﺼﻠﺖ‪ ،٬‬ﻣﻦ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺟﻪ ﻛﺎﻟﻮﺟﻮﻩ ﻓﻘﺪ ﻛﻔﺮ‪ ،٬‬ﻭﻟﻜﻦ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺒﻴﺎﺅﻩ ﻭﺭﺳﻠﻪ‬
‫ﻭﺣﺠﺠﻪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،٬‬ﻫﻢ ﺍﻟﺬﻳﻦ ´ﻢ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺇﱃ ﺩﻳﻨﻪ ﻭﻣﻌﺮﻓﺘﻪ‪ ،٬‬ﻭﻗﺎﻝ‬
‫ﺠﻠﹶﺎ ﹺﻝ ﻭ@ﺍﹾﻟﹺﺈ ﹾﻛﺮ@ﺍ ﹺﻡ﴾)‪ ،٬(2‬ﻭﻗﺎﻝ ﻋﺰ‬
‫ﻚ ﺫﹸﻭ ﺍﹾﻟ @‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ ﴿:‬ﹸﻛ ‪â‬ﻞ @ﻣ ‪A‬ﻦ @ﻋ ﹶﻠ ‪A‬ﻴﻬ@ﺎ ﻓﹶﺎ ‪o‬ﻥ * @ﻭ@ﻳ ‪A‬ﺒﻘﹶﻰ @ﻭﺟ‪A‬ﻪ‪@ M‬ﺭﱢﺑ @‬
‫ﻭﺟﻞ‪ ﴿:‬ﹸﻛ ‪â‬ﻞ @ﺷ ‪A‬ﻲ ٍﺀ ﻫ@ﺎﻟ‪G‬ﻚ‪ Â‬ﹺﺇﻟ‪m‬ﺎ @ﻭ ‪A‬ﺟ @ﻬﻪ‪.(3) (﴾M‬‬

‫ﺤﺴ‪A‬ﲎ ﻓﹶﺎﺩ‪A‬ﻋ‪M‬ﻮﻩ‪ M‬ﺑﹺﻬﺎ﴾)‪،٬(4‬‬

‫ﻓ‪á‬ﻲ ﹶﻗ ‪ã‬ﻮ ﹺﻝ ﺍﻟﻠ‪á â‬ﻪ ‪Æ‬ﻋ ﱠﺰ ‪Æ‬ﻭ ‪Æ‬ﺟﻞ‪@ ﴿ :â‬ﻭ‪G‬ﻟ ‪m‬ﻠ ‪G‬ﻪ ﺍﹾﻟﹶﺄﺳ‪A‬ﻤﺎ ُﺀ ﺍﹾﻟ ‪M‬‬ ‫ﻭ ‪Æ‬ﻋ ‪ã‬ﻦ ﹶﺃﺑﹺﻲ ‪Æ‬ﻋ‪ã‬ﺒ ‪á‬ﺪ ﺍﻟﻠ‪á â‬ﻪ‬
‫ﺴﻨ@ﻰ ﺍ‪m‬ﻟﺘ‪G‬ﻲ ﻟﹶﺎ @ﻳ ﹾﻘ@ﺒﻞﹸ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪G‬ﻣ @ﻦ ﺍﹾﻟ ‪G‬ﻌﺒ@ﺎ ‪G‬ﺩ @ﻋ @ﻤﻠﹰﺎ ﺇﹺﻟ‪m‬ﺎ ﹺﺑ @ﻤ ‪A‬ﻌ ﹺﺮ ﹶﻓ‪G‬ﺘﻨ@ﺎ( )‪.(5‬‬
‫ﺤ‪A‬‬
‫‪@) :‬ﻧﺤ‪A‬ﻦ‪ M‬ﻭ@ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﺍﹾﻟﹶﺄ ‪A‬ﺳﻤ@ﺎ ُﺀ ﺍﹾﻟ ‪M‬‬ ‫ﻗﹶﺎ ﹶﻝ‬

‫ﺖ ﹺﺑ ﹸﻜ ‪A‬ﻢ ﺷ@ﺪ‪G‬ﻳﺪ@ﺓﹲ ﻓﹶﺎ ‪A‬ﺳ@ﺘﻌ‪G‬ﻴﻨ‪M‬ﻮﺍ ﹺﺑﻨ@ﺎ @ﻋﻠﹶﻰ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ @ﻭﻫ‪@ M‬ﻮ‬
‫ﹶﺃﻧﱠ ‪Þ‬ﻪ ﻗﹶﺎ ﹶﻝ‪) :‬ﹺﺇﺫﹶﺍ @ﻧ @ﺰﹶﻟ ‪A‬‬ ‫‪Æ‬ﻭ ‪Æ‬ﻋ ﹺﻦ ﺍﻟﺮﱢﺿ‪Æ‬ﺎ‬
‫ﺤﺴ‪A‬ﲎ ﻓﹶﺎﺩ‪A‬ﻋ‪M‬ﻮﻩ‪ M‬ﺑﹺﻬﺎ﴾ ()‪.(6‬‬
‫ﹶﻗ ‪A‬ﻮﻟﹸﻪ‪@ M‬ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ‪@ ﴿:‬ﻭ‪G‬ﻟ ‪m‬ﻠ ‪G‬ﻪ ﺍﹾﻟﹶﺄﺳ‪A‬ﻤﺎ ُﺀ ﺍﹾﻟ ‪M‬‬

‫ﺖ ﹺﺑ ﹸﻜ ‪A‬ﻢ ﺷ‪G‬ﺪﱠﺓﹲ ﻓﹶﺎ ‪A‬ﺳ@ﺘﻌ‪G‬ﻴﻨ‪M‬ﻮﺍ ﺑﹺﻨ@ﺎ ﻋ@ﻠﹶﻰ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻭﻫ‪@ M‬ﻮ ﹶﻗﻮ‪A‬ﻝﹸ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ‪@ ﴿:‬ﻭ‪G‬ﻟ ‪m‬ﻠ ‪G‬ﻪ‬
‫‪ ،٬‬ﻗﹶﺎ ﹶﻝ‪) :‬ﹺﺇﺫﹶﺍ @ﻧ @ﺰﹶﻟ ‪A‬‬ ‫ﻭ ‪Æ‬ﻋ ﹺﻦ ﺍﻟﺮﱢﺿ‪Æ‬ﺎ‬
‫ﺴﻨ@ﻰ‬
‫ﺤ‪A‬‬
‫‪@ :‬ﻧﺤ‪A‬ﻦ‪ M‬ﻭ@ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﺍﹾﻟﹶﺄ ‪A‬ﺳﻤ@ﺎ ُﺀ ﺍﹾﻟ ‪M‬‬ ‫ﺤﺴ‪A‬ﲎ ﻓﹶﺎﺩ‪A‬ﻋ‪M‬ﻮﻩ‪ M‬ﺑﹺﻬﺎ﴾‪،٬‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪M‬ﻮ @ﻋ ‪A‬ﺒ ‪G‬ﺪ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ‬
‫ﺍﹾﻟﹶﺄﺳ‪A‬ﻤﺎ ُﺀ ﺍﹾﻟ ‪M‬‬
‫ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﻟﹶﺎ ﻳ‪ M‬ﹾﻘ@ﺒﻞﹸ ‪G‬ﻣ ‪A‬ﻦ ﹶﺃ @ﺣ ‪o‬ﺪ ﹺﺇﻟ‪m‬ﺎ ﹺﺑ @ﻤ ‪A‬ﻌ ﹺﺮ ﹶﻓ‪G‬ﺘﻨ@ﺎ ﻗﹶﺎ ﹶﻝ ﻓﹶﺎﺩ‪A‬ﻋ‪M‬ﻮﻩ‪ M‬ﺑﹺﻬﺎ( )‪.(7‬‬

‫‪ -1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪ 143‬ح‪ ، 3‬ﺑﺎب اﻟﻨﻮادر‪.‬‬

‫‪ -2‬اﻟﺮﺣﻤﻦ ‪.27 – 26 :‬‬
‫‪ :‬ج‪ 2‬ص‪.106‬‬ ‫‪ -3‬ﻋﻴﻮن أﺧﺒﺎر اﻟﺮﺿﺎ‬
‫‪ -4‬اﻻﻋﺮاف ‪.180 :‬‬
‫‪ -5‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪ 143‬ح‪ ، 4‬ﺑﺎب اﻟﻨﻮادر‪.‬‬
‫‪.‬‬ ‫‪ -6‬ﻣﺴﺘﺪرك اﻟﻮﺳﺎﺋﻞ ‪ :‬ج‪ 5‬ص‪ ، 228‬ح‪ ، 5758‬ﺑﺎب اﺳﺘﺤﺒﺎب اﻟﺘﻮﺳﻞ ﻓﻲ اﻟﺪﻋﺎء ﺑﻤﺤﻤﺪ وﺁل ﻣﺤﻤﺪ‬
‫‪ -7‬ﻣﺴﺘﺪرك اﻟﻮﺳﺎﺋﻞ ‪ :‬ج‪ 5‬ص‪ 230‬ح‪.5760‬‬
 ‫‪47...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﺗﺼﺎﻑ ﺑﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﰲ ﺍﳋﻠﻖ ﺃﻱ ﺃ—ﻢ ﻋﺒﺎﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺑﺄﻣﺮﻩ ﻳﻌﻤﻠﻮﻥ‬
‫ﲔ ﹶﻛ @ﻬ ‪A‬ﻴﹶﺌ ‪G‬ﺔ ﺍﻟ ‪m‬ﻄ ‪A‬ﻴ ﹺﺮ ﹺﺑﹺﺈ ﹾﺫﻧﹺﻲ ﹶﻓ@ﺘﻨ‪A‬ﻔﹸﺦ‪ M‬ﻓ‪G‬ﻴﻬ@ﺎ ﹶﻓ@ﺘﻜﹸﻮ ﹸﻥ ﹶﻃﻴ‪A‬ﺮﹰﺍ ﹺﺑﹺﺈ ﹾﺫﻧﹺﻲ﴾)‪@ ﴿،٬(1‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﺍﱠﺗ @‬
‫ﺨ ﹶﺬ‬ ‫ﺨﻠﹸﻖ‪G M‬ﻣ @ﻦ ﺍﻟ ‪Õ‬ﻄ ﹺ‬
‫﴿@ﺗ ‪A‬‬
‫ﺴﹺﺒﻘﹸﻮ@ﻧ ‪M‬ﻪ ﺑﹺﺎﹾﻟ ﹶﻘ ‪A‬ﻮ ﹺﻝ @ﻭ ‪M‬ﻫ ‪A‬ﻢ ﹺﺑﹶﺄ ‪A‬ﻣ ﹺﺮ ‪G‬ﻩ @ﻳ ‪A‬ﻌ @ﻤﻠﹸﻮ ﹶﻥ﴾)‪.(2‬‬
‫ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪@ M‬ﻭﻟﹶﺪﹰﺍ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ @ﺑ ﹾﻞ ﻋ‪G‬ﺒ@ﺎﺩ‪M Â‬ﻣ ﹾﻜ @ﺮﻣ‪M‬ﻮ ﹶﻥ * ﻻ @ﻳ ‪A‬‬

‫ﻭﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﲝﻴﺚ ﺃ—ﻢ ﻳﻘﻮﻣﻮﻥ ﲞﻼﻓﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﺣﻖ ﺧﻼﻓﺘﻪ‪ ،٬‬ﻓﺈﺫﺍ ﰎ ﺑﻌﺜﻬﻢ ﻭﺍﺳﺘﺨﻼﻓﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻓﻬﻢ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲝﻮﻟﻪ‬
‫ﻭﻗﻮﺗﻪ ﻭﺑﺈﺫﻧﻪ‪ ،٬‬ﻓﻬﻢ ﻳﺪﺑﺮﻭﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺑﻘﻮﺓ ﺍﷲ ﻭﻭﻓﻖ ﻣﺎ ﻋﻠﻤﻬﻢ ﺍﷲ ﻓﻬﻢ ﻻ ﻳﺸﺎﺅﻭﻥ ﺇﻻ ﻣﺎ ﻳﺸﺎﺀ‬
‫ﺍﷲ‪ ،٬‬ﻭﻗﻠﻮ™ﻢ ﺃﻭﻋﻴﺔ ﳌﺸﻴﺌﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻓﺎﻹﺭﺳﺎﻝ ﺑﻌﺪ ﺑﻌﺜﻬﻢ ﻣﻨﻬﻢ )ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ(‪،٬‬‬
‫ﻓﻤﺤﻤﺪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻣﺎ ﺑﻌﺪ ﺑﻌﺜﻪ ﻓﺎﻹﺭﺳﺎﻝ ﻣﻨﻪ ﺻﻠﻮﺍﺕ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﷲ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻓﻬﻮ ﺻﻮﺭﺓ ﺍﷲ ﺍﻟﺘﺎﻣﺔ ﻭﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﻭﻭﺟﻪ ﺍﷲ ﻭﻛﻠﻤﺘﻪ ﺍﻟﺘﺎﻣﺔ‬
‫)‪.....‬ﻭﺑﻜﻠﻤﺘﻚ ﺍﻟﱵ ﺧﻠﻘﺖ ´ﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻻﺭﺽ ‪ .....‬ﻭﺑﺸﺄﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﺎﻣﺔ ‪.....‬‬
‫ﻭﺃﺳﺄﻟﻚ ﺑﻜﻠﻤﺘﻚ ﺍﻟﱵ ﻏﻠﺒﺖ ﻛﻞ ﺷﻲﺀ ‪ ،٬(3) (.....‬ﻭﻫﻮ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻇﻬﻮﺭ ﺍﷲ ﰲ ﻓﺎﺭﺍﻥ‬
‫)ﻣﻜﺔ( )‪.....‬ﻭﺑﻄﻠﻌﺘﻚ ﰲ ﺳﺎﻋﲑ ﻭﻇﻬﻮﺭﻙ ﰲ ﺟﺒﻞ ﻓﺎﺭﺍﻥ‪ ،٬(4) (.....‬ﻛﻤﺎ ﻛﺎﻥ ﻋﻴﺴﻰ‬
‫‪.‬‬ ‫ﳑﻬﺪﹰﺍ ﶈﻤﺪ‬ ‫ﻃﻠﻌﺔ ﺍﷲ ﰲ ﺳﺎﻋﲑ ‪ ،٬‬ﻭﺍﻟﻄﻠﻌﺔ ﻫﻲ ﺍﻹﻃﻼﻟﺔ ﻭﺍﻟﻈﻬﻮﺭ ﺍﳉﺰﺋﻲ‪ ،٬‬ﻓﻜﺎﻥ ﻋﻴﺴﻰ‬

‫ﻭﳍﺬﺍ ﻛﺎﻥ‬ ‫ﻫﻮ ﻧﻔﺲ ﺇﺭﺳﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳌﻮﺳﻰ‬ ‫ﻓﺈﺭﺳﺎﻝ ﳏﻤﺪ ﻟﻸﺋﻤﺔ‬
‫ﳏﻤﺪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﺃﻱ ﻣﻦ ﺍﷲ‪ ،٬‬ﻓﻬﻮ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﺍﳋﺎﰎ ﳌﺎ ﺳﺒﻖ ﻭﺍﻟﻔﺎﺗﺢ ﳌﺎ‬
‫ﺍﺳﺘﻘﺒﻞ‪ ،٬‬ﻭﻫﺬﺍ ﻫﻮ ﺳﺮ ﺧﺘﻢ ﺍﻟﻨﺒﻮﺓ ﺍﻟﱵ ﲣﺒﻂ ﰲ ﺳﺮ ﺧﺘﻤﻬﺎ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﺇﻻ ﻓﻼ ﻣﻌﲎ ﳋﺘﻢ‬
‫ﺍﻹﺭﺳﺎﻝ ﻭﺍﻟﻨﺒﻮﺓ ﻣﻊ ﺃﻥ ﺍﳊﺎﺟﺔ ﻫﻲ ﻫﻲ ﱂ ﺗﺘﺒﺪﻝ ﺑﻌﺪ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ‪ ،٬‬ﺑﻞ ﺭﲟﺎ ﻛﺎﻧﺖ‬
‫ﺍﳊﺎﺟﺔ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻃﻦ ﺑﻌﺪ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ﺃﻋﻈﻢ‪ ،٬‬ﻓﺎﳊﺎﻟﺔ ﺃﺳﻮﺀ ﻭﺃﻛﺜﺮ ﻓﺴﺎﺩﹰﺍ ﻭﻇﻠﻤﹰﺎ‬
‫ﻭﻇﻼﻣﹰﺎ ﻭﺟﺎﻫﻠﻴﺔ‪ ،٬‬ﻭﻻﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺃﻱ ﻗﻴﺎﻡ ﺍﻟﻘﺎﺋﻢ ﺇﻻ ﻋﻠﻰ ﺷﺮﺍﺭ ﺧﻠﻖ ﺍﷲ‪ ،٬‬ﻭﻗﺪ ﻧﺒﺄ ﺍﻟﺮﺳ ـﻮﻝ‬
‫ﻛﺎﻧﻮﺍ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺃﻧﺒﻴﺎﺀ ﺍﷲ‬ ‫ﺃﻥ ﺍﳊﺎﻟﺔ ﺳﺘﺴﻮﺀ ﻣﻦ ﺑﻌﺪﻩ ‪ ،٬‬ﺇﺫﻥ ﻓﺎﻷﺋﻤﺔ ﺍﻹﺛﻨﺎ ﻋﺸﺮ‬

‫‪ -1‬اﻟﻤﺎﺋﺪة ‪.110 :‬‬

‫‪ -2‬اﻷﻧﺒﻴﺎء ‪.27 – 26 :‬‬
‫‪ -3‬دﻋﺎء اﻟﺴﻤﺎت‪.‬‬
‫‪ -4‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪.‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 48‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫﴿ @ﻭ‪G‬ﻟﻜﹸ ‪Õ‬ﻞ ﺃﹸ ﱠﻣ ‪o‬ﺔ ﺭ@ﺳ‪M‬ﻮﻝﹲ ﹶﻓﹺﺈﺫﹶﺍ ﺟ@ﺎ َﺀ‬ ‫ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﻟﻜﻦ ﻣﺮﺳﻠﻬﻢ ﻫﻮ ﳏﻤﺪ‬ ‫ﻭﺭﺳﻠﻪ ﺍﳌﺎﺿﲔ‬
‫ﻂ @ﻭ ‪M‬ﻫ ‪A‬ﻢ ﻻ ‪M‬ﻳ ﹾﻈ ﹶﻠﻤ‪M‬ﻮ ﹶﻥ﴾)‪.(1‬‬
‫ﺴ‪G‬‬‫ﻀ @ﻲ @ﺑ ‪A‬ﻴ@ﻨ ‪M‬ﻬ ‪A‬ﻢ ﺑﹺﺎﹾﻟ ‪G‬ﻘ ‪A‬‬
‫@ﺭﺳ‪M‬ﻮﹸﻟ ‪M‬ﻬ ‪A‬ﻢ ﻗﹸ ‪G‬‬

‫‪ ،٬‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺘﻪ ﻋﻦ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪G﴿ :‬ﻟ ﹸﻜ ‪Õ‬ﻞ ﺃﹸ ﱠﻣ ‪o‬ﺔ ﺭ@ﺳ‪M‬ﻮﻝﹲ ﹶﻓﺈﹺﺫﺍ‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ‬
‫‪) :‬ﺗﻔﺴﲑﻫﺎ ﺑﺎﻟﺒﺎﻃﻦ‪ ،٬‬ﺃﻥ ﻟﻜﻞ‬ ‫ﻂ @ﻭ ‪M‬ﻫ ‪A‬ﻢ ﻻ ‪M‬ﻳ ﹾﻈ ﹶﻠﻤ‪M‬ﻮ ﹶﻥ﴾‪ ،٬‬ﻗﺎﻝ‬
‫ﺴ‪G‬‬‫ﻀ @ﻲ @ﺑ ‪A‬ﻴ@ﻨ ‪M‬ﻬ ‪A‬ﻢ ﺑﹺﺎﹾﻟ ‪G‬ﻘ ‪A‬‬
‫ﺟﺎ َﺀ @ﺭﺳ‪M‬ﻮﹸﻟ ‪M‬ﻬ ‪A‬ﻢ ﻗﹸ ‪G‬‬
‫ﻗﺮﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺭﺳﻮ ﹰﻻ ﻣﻦ ﺁﻝ ﳏﻤﺪ ﳜﺮﺝ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﻫﻮ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ‪ ،٬‬ﻭﻫﻢ ﺍﻷﻭﻟﻴﺎﺀ‬
‫ﻂ﴾‪ ،٬‬ﻗﺎﻝ‪ :‬ﻣﻌﻨﺎﻩ ﺇﻥ ﺍﻟﺮﺳﻞ‬
‫ﺴ‪G‬‬‫ﻀ @ﻲ @ﺑ ‪A‬ﻴ@ﻨ ‪M‬ﻬ ‪A‬ﻢ ﺑﹺﺎﹾﻟ ‪G‬ﻘ ‪A‬‬
‫ﻭﻫﻢ ﺍﻟﺮﺳﻞ‪ ،٬‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ ﴿ :‬ﹶﻓﺈﹺﺫﺍ ﺟﺎ َﺀ @ﺭﺳ‪M‬ﻮﹸﻟ ‪M‬ﻬ ‪A‬ﻢ ﻗﹸ ‪G‬‬
‫ﻳﻘﻀﻮﻥ ﺑﺎﻟﻘﺴﻂ ﻭﻫﻢ ﻻ ﻳﻈﻠﻤﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ( )‪.(2‬‬

‫ﺃﻳﻀﹰﺎ ﻗﺎﻣﻮﺍ ﻣﻘﺎﻡ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻓﻬﻢ ﺭﺳﻞ ﻭﻫﻢ ﻣ‪Þ‬ﺮﺳ‪á‬ﻠﲔ‪،٬‬‬ ‫ﻓﺎﻟﺮﺳﻮﻝ ﳏﻤﺪ ﻭﺍﻷﺋﻤﺔ‬
‫ﺃﻳﻀﺎﹰ‪ ،٬‬ﻭﺍﻹﻣ ـﺎﻡ‬ ‫ﻣ‪Þ‬ﺮﺳ‪á‬ﻞ ﻟﻸﺋﻤ ـﺔ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﳏﻤﺪ‬ ‫ﻓﻤﺤﻤﺪ‬
‫ﻣ‪Þ‬ﺮﺳ‪á‬ﻞ‬ ‫ﺍﷲ ﰲ ﺍﳋﻠﻖ ﺃﻭ ﻭﺟﻪ ﺍﷲ‪ ،٬‬ﻭﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬ ‫ﺭﺳﻮﻝ ﻣﻦ ﳏﻤﺪ‬ ‫ﺍﳌﻬﺪﻱ‬
‫ﻟﻠﻤﻬﺪﻳﲔ ﺍﻹﺛﲎ ﻋﺸﺮ ﻣﻦ ﻭﻟﺪﻩ‪ ،٬‬ﻭﻫﻮ ™ﺬﺍ ﻳﻜﻮﻥ ﺃﻳﻀﹰﺎ ﰲ ﻣﻘﺎﻡ ﳏﻤﺪ ﺃﻱ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﺃﻭ‬
‫ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﻻ ﺗﺘﻮﻫﻢ ﺃﻥ ﺍﺗﺼﺎﻑ ﳏﻤﺪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﺑﺼﻔﺔ ﺃﻟﻮﻫﻴﺔ ﻫﻲ ﺑﻌﻴﻨﻬﺎ‬
‫ﺃﻟﻮﻫﻴﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﺑﻞ ﺇﻥ ﻫﺬﺍ ﺍﻻﻣﺮ ﻻ ﳜﺮﺟﻬﻢ ﻋﻦ ﻛﻮ—ﻢ ﺧﻠﻘﹰﺎ ﻓﻘﺮﺍﺀ ﳍﻢ ﺣﺪﻭﺩ‬
‫ﺑﺼﻔﺔ‬ ‫ﻣﻘﻴﺪﻭﻥ ™ﺎ‪ ،٬‬ﻭﺃﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻟﻮﻫﻴﺔ ﻣﻄﻠﻘﺔ‪ ،٬‬ﻓﺎﺗﺼﺎﻑ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ‬
‫ﺍﻷﻟﻮﻫﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻘﺮ ﻻ ﻳﻜﺎﺩ ﳝﻴﺰ ﻓﻴﻬﺎ ﻭﻟﻜﻨﻬﺎ ﳏﺘﺎﺟﺔ ﻭﻓﻘﲑﺓ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻓﻬﻢ ﺻﻠﻮﺍﺕ‬
‫ﺍﷲ ﻋﻠﻴﻬﻢ ﻳﻜﺎﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻏﻨﻴﺎﺀ ﻭﻟﻜﻨﻬﻢ ﻓﻘﺮﺍﺀ ﻭﻣﺴﺎﻛﲔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿@ﻳﻜﹶﺎ ‪M‬ﺩ @ﺯ‪A‬ﻳ‪M‬ﺘﻬ@ﺎ‬
‫ﺴ ‪M‬ﻪ ﻧ@ﺎﺭ‪ Â‬ﻧ‪M‬ﻮﺭ‪@ Â‬ﻋﻠﹶﻰ ﻧ‪M‬ﻮ ﹴﺭ﴾)‪.(3‬‬
‫ﺴ‪A‬‬
‫‪M‬ﻳﻀ‪G‬ﻲ ُﺀ @ﻭﹶﻟ ‪A‬ﻮ ﹶﻟ ‪A‬ﻢ @ﺗ ‪A‬ﻤ @‬

‫‪ -1‬ﻳﻮﻧﺲ ‪.47 :‬‬

‫‪ -2‬ﺗﻔﺴﻴﺮ اﻟﻌﻴﺎﺷﻲ ‪ :‬ج‪ 2‬ص‪ 123‬ح‪ ،23‬ورواﻩ اﻟﻤﺠﻠﺴﻲ ﻓﻲ اﻟﺒﺤﺎر‪.‬‬
‫‪ -3‬اﻟﻨﻮر ‪.35 :‬‬
 ‫ﺍﷲ ﰲ ﺍﳋﻠﻖ‬

‫ﳌﺎ ﺧﻠﻖ ﺍﳋﻠﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﺟﻬﻬﻢ ﺑﺎﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،٬‬ﻭﻫﺬﻩ ﻫﻲ ﻣﺪﻳﻨﺔ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴﺔ‬
‫ﺃﻭ ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﷲ‪ ،٬‬ﻭﻫﺬﺍ ﺍﻻﺳﻢ ﺃﻃﻠﻖ ﻋﻠﻰ ﲡﻠﻲ ﻭﻇﻬﻮﺭ ﺍﳊﻘﻴﻘﺔ ﻟﻠﺨﻠﻖ ﻓﻬﻮ ﻟﻴﺲ ﺍﳊﻘﻴﻘﺔ ﺑﻞ‬
‫ﺣﺠﺎﺏ ﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﻓﺎﳊﻘﻴﻘﺔ‪ :‬ﻫﻲ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ‪ ،٬‬ﻭﻫﺬﺍ ﺍﻻﺳﻢ ﻗﺮﻳﺐ ﻣﻦ ﺍﻻﺳﻢ‬
‫ﰲ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﺍﻷﻋﻈﻢ ﻛﻘﺮﺏ ﺳﻮﺍﺩ ﺍﻟﻌﲔ ﻣﻦ ﺑﻴﺎﺿﻬﺎ ﻛﻤﺎ ﻭﺭﺩ ﻋﻦ ﺍﻹﻣﺎﻡ‬

‫ﻭﻫﺬﺍ ﺍﻻﺳﻢ )ﺍﷲ(‪ ،٬‬ﻫﻮ ﺍﻻﺳﻢ ﺍﳉﺎﻣﻊ ﻟﻜﻞ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻓﺎﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻫﻮ ﺗﻮﺟﻪ ﺇﱃ ﻛﻞ‬
‫ﺻﻔﺎﺕ ﻭﺃﲰﺎﺀ ﺍﻟﻜﻤﺎﻝ ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﺸﺮﻙ ﰲ ﻣﺮﺗﺒﺔ ﻣﺎ؛ ﻷﻥ ﲤﺎﻡ ﺍﻹﺧﻼﺹ ﰲ‬
‫‪.....) :‬ﺃﻭﻝ ﺍﻟﺪﻳﻦ ﻣﻌﺮﻓﺘﻪ‪،٬‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﻧﻔﻲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻛﻤﺎ ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﻛﻤﺎﻝ ﻣﻌﺮﻓﺘﻪ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ‪ ،٬‬ﻭﻛﻤﺎﻝ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ﺗﻮﺣﻴﺪﻩ‪ ،٬‬ﻭﻛﻤﺎﻝ ﺗﻮﺣﻴﺪﻩ ﺍﻹﺧﻼﺹ ﻟﻪ‪،٬‬‬
‫ﻭﻛﻤﺎﻝ ﺍﻹﺧﻼﺹ ﻟﻪ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﻋﻨﻪ ﻟﺸﻬﺎﺩﺓ ﻛﻞ ﺻﻔﺔ ﺃ‪‰‬ﺎ ﻏﲑ ﺍﳌﻮﺻﻮﻑ( )‪.(1‬‬

‫‪) :‬ﺃﻭﻝ ﺍﻟﺪﻳﺎﻧﺔ ﺑﻪ ﻣﻌﺮﻓﺘﻪ‪ ،٬‬ﻭﻛﻤﺎﻝ ﻣﻌﺮﻓﺘﻪ ﺗﻮﺣﻴﺪﻩ‪ ،٬‬ﻭﻛﻤﺎﻝ ﺗﻮﺣﻴﺪﻩ ﻧﻔﻲ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻜﺎﻇﻢ‬
‫ﺍﻟﺼﻔﺎﺕ ﻋﻨﻪ‪ ،٬‬ﺑﺸﻬﺎﺩﺓ ﻛﻞ ﺻﻔﺔ ﺃ‪‰‬ﺎ ﻏﲑ ﺍﳌﻮﺻﻮﻑ ﻭﺷﻬﺎﺩﺓ ﺍﳌﻮﺻﻮﻑ ﺃﻧﻪ ﻏﲑ ﺍﻟﺼﻔﺔ( )‪.(2‬‬

‫‪) :‬ﺃﻭﻝ ﺍﻟﺪﻳﺎﻧﺔ ﻣﻌﺮﻓﺘﻪ‪ ،٬‬ﻭﻛﻤﺎﻝ ﺍﳌﻌﺮﻓﺔ ﺗﻮﺣﻴﺪﻩ‪ ،٬‬ﻭﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﻧﻔﻲ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺿﺎ‬
‫ﺍﻟﺼﻔﺎﺕ ﻋﻨﻪ‪ ،٬‬ﻟﺸﻬﺎﺩﺓ ﻛﻞ ﺻﻔﺔ ﺃ‪‰‬ﺎ ﻏﲑ ﺍﳌﻮﺻﻮﻑ‪ ،٬‬ﻭﺷﻬﺎﺩﺓ ﺍﳌﻮﺻﻮﻑ ﺃﻧﻪ ﻏﲑ ﺍﻟﺼﻔﺔ( )‪.(3‬‬

‫ﻓﻬﺬﺍ ﺍﻻﺳﻢ )ﺍﷲ( ﺍﳉﺎﻣﻊ ﻟﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻭﺍﳌﺸﲑ ﺇﱃ ﺍﻟﺬﺍﺕ ﻫﻮ ﺣﺠﺎﺏ ﳚﺐ ﺃﻥ ﻳﺴﻌﻰ‬
‫ﺍﻟﻌﺒﺪ ﺇﱃ ﺭﻓﻌﻪ ﺑﺎﻟﺘﺤﻠﻲ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻴﺔ‪ ،٬‬ﻭﻋﻨﺪﻫﺎ ﻳﻜﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻟﻠﻌﺒﺪ ﻟﻴﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ‪،٬‬‬
‫ﻭﲤﺎﻡ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﳌﻌﺮﻓﺔ‪ ،٬‬ﻓﻀﻤﲑ ﺍﻟﻐﺎﺋﺐ ﺍﳌﻌﱪ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺃﻭ ﺍﻹﺳﻢ ﺍﻷﻋﻈﻢ‬
‫ﺍﻷﻋﻈﻢ ﺍﻷﻋﻈﻢ )ﻫﻮ( ﻓﺎﳍﺎﺀ ﻹﺛﺒﺎﺕ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻮﺍﻭ ﻟﺒﻴﺎﻥ ﻏﻴﺒﺘﻪ ﻓﻬﻮ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻐﺎﺋﺐ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪.‬‬

‫‪ -1‬ﻧﻬﺞ اﻟﺒﻼﻏﺔ ‪ :‬ج‪ 1‬ص‪.39‬‬

‫‪ -2‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.140‬‬
‫‪ -3‬ﺗﻮﺣﻴﺪ اﻟﺼﺪوق ‪ :‬ص‪.56‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 50‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺃﻣﺎ ﰲ ﻣﺮﺗﺒﺔ ﻣﺎ ﺩﻭﻥ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﺃﻱ ﰲ ﻣﺮﺍﺗﺐ ﺍﳋﻠﻖ ﻭﺍﻟﺘﻨ ـﺰﻝ ﻓﺈﻥ ﻣﺮﺍﺗﺐ ﺍﻟﺘﺠﻠﻲ‬
‫ﺃﻭ ﺍﳌﻘﺎﻣﺎﺕ ﻋﺸﺮﺓ ﻫﻲ‪ :‬ﺳﺮﺍﺩﻕ ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‪ ،٬‬ﻭﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‪ ،٬‬ﻭﺍﻟﻜﺮﺳﻲ‪ ،٬‬ﰒ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ‪،٬‬‬
‫ﻭﻓﻴﻪ ﺳﺒﻊ ﻣﺮﺍﺗﺐ ﺃﻭ ﻣﻘﺎﻣﺎﺕ ﻫﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻌﺔ ﺗﻨ ـﺰ ﹰﻻ ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻷﻭﱃ ﺃﻭ‬
‫ﺍﻟﺪﻧﻴﺎ‪.‬‬

‫ﻭﺧﲑ ﺧﻠﻖ ﺍﷲ ﳏﻤﺪ ﳝﺘﺪ ﺑﺼﻔﺤﺔ ﻭﺟﻮﺩﻩ ﻣﻦ ﺳﺮﺍﺩﻕ ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‪،٬‬‬
‫ﻓﺄﻭﻝ ﻣﺮﺍﺣﻞ ﺍﻟﺘﺠﻠﻲ ﻫﻲ‪ :‬ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ )ﺍﻟﱪﺯﺥ( ﺃﻭ ﺳﺮﺍﺩﻕ ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‪ ،٬‬ﰒ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺠﻠﻲ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﻭﻋﺎﺀ ﺍﻟﻨﻮﻥ ﺃﻭ ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‪ ،٬‬ﰒ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺠﻠﻲ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﻭﻋﺎﺀ ﺍﻟﺒﺎﺀ ﺃﻭ ﺍﻟﻜﺮﺳﻲ‪ ،٬‬ﰒ‬
‫ﻣﺮﺣﻠﺔ ﺍﻟﺘﺠﻠﻲ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻫﻲ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻭﲨﻴﻊ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺍﻷﺭﺑﻌﺔ ﻫﻲ ﳏﻤﺪ‬
‫ﻓﻬﻮ ﻧﻘﻄﺔ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻨﻮﻥ‪ ،٬‬ﻭﻫﻮ ﺍﻟﺒﺎﺀ ﻭﻧﻘﻄﺔ ﺍﻟﺒﺎﺀ‪ ،٬‬ﺃﻭ ﻗﻞ ﻫﻮ ﺍﻟﻔﻴﺾ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﳊﻖ ﺇﱃ ﺍﳋﻠﻖ‪ ،٬‬ﻭﻫﻮ‬
‫ﺃﻱ ﳏﻤﺪﹰﺍ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺜﻼﺙ ﺍﻷﻭﱃ )ﺳﺮﺍﺩﻕ‪ ،٬‬ﺍﻟﻌﺮﺵ‪ ،٬‬ﺍﻟﻜﺮﺳﻲ( ﺑﺮﺯﺥ ﺑﲔ ﺍﳊﻖ ﻭﺍﳋﻠﻖ ﻓﻬﻮ‬
‫ﳜﻔﻖ ﻓﺴﺎﻋﺔ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻭﺳﺎﻋﺔ ﻳﻌﻮﺩ ﺇﱃ ﺍﻷﻧﺎ ﻭﺍﻟﺸﺨﺼﻴﺔ‪ ،٬‬ﺃﻣﺎ ﰲ ﻣﺮﺗﺒﺔ ﺍﻟﻌﺮﺵ‬
‫ﺍﻟﻌﻈﻴﻢ ﻓﻬﻮ ﻣﺴﺘﻘﺮ ﰲ ﺍﳋﻠﻖ ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ‪.‬‬

‫ﻭﺑﲔ‬ ‫ﻭﳚﺐ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺃﻥ ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﺍﳊﺠﺎﺏ ﺍﻟﺬﻱ ﺑﲔ ﳏﻤﺪ‬
‫ﺍﷲ)ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺣﺠﺎﺏ ﻳﺘﻸﻷ ﳜﻔﻖ( ﻭﻋﻨﺪ ﺍﻟﻔﺘﺢ )ﻓﻨﻈﺮ ﰲ ﻣﺜﻞ ﺳﻢ ﺍﻹﺑﺮﺓ( )‪ ،٬(1‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻓﺄﺻﺒﺢ ﺍﻟﻘﺮﺁﻥ ﻭﳏﻤﺪ‬ ‫ﻚ ﹶﻓﺘ‪A‬ﺤﹰﺎ ﻣ‪M‬ﺒﹺﻴﻨﹰﺎ﴾)‪ ،٬(2‬ﺭﻓﻊ ﻫﺬﺍ ﺍﳊﺠﺎﺏ ﺑﺄﻥ ﺍﺣﺘﻮﺍﻩ ﳏﻤﺪ‬
‫ﺤﻨ@ﺎ ﹶﻟ @‬
‫﴿ﹺﺇﻧﱠﺎ ﹶﻓ@ﺘ ‪A‬‬
‫ﻭﺍﺣﺪﺍﹰ‪ ،٬‬ﻭﻫﻮ ﳜﻔﻖ ﺑﲔ ﻓﻨﺎﺀ ﻓﻼ ﻳﺒﻘﻰ ﺇﻻ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻭﺑﲔ ﻋﻮﺩﺓ ﺍﻷﻧﺎ ﻭﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺍﻹﻧﺴﻴﺔ‪.‬‬

‫ﻓﺈﻥ ﻋﺮﻓﻨﺎ ﻣﺎ ﺗﻘﺪﻡ ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﳏﻤﺪﹰﺍ ﻫﻮ ﻣﺮﺗﺒﺔ ﺍﻟﱪﺯﺥ ﺑﲔ ﺍﳊﻖ ﻭﺍﳋﻠﻖ‪ ،٬‬ﻭﻟﺬﻟﻚ ﺗﻮﻫﻢ ﺑﻪ‬
‫ﻭﺍﳌﻼﺋﻜﺔ ﻭﻇﻨﻮﺍ ﺃﻧﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﺫﻟﻚ ﻷﻧﻪ ﺻﻮﺭﺓ ﲢﺎﻛﻲ‬ ‫ﳌﺎ ﺭﺁﻩ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻭﺗﻈﻬﺮ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻟﻠﺨﻠﻖ ﻟﻴﻌﺮﻓﻮﺍ )‪.....‬ﻭﺑﻄﻠﻌﺘﻚ ﰲ ﺳﺎﻋﲑ ﻭﻇﻬﻮﺭﻙ ﰲ‬
‫‪) :‬ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ( )‪.(4‬‬ ‫ﺟﺒﻞ ﻓﺎﺭﺍﻥ‪ ،٬(3) (.....‬ﻭﻗﺎﻝ‬

‫‪ -1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.442‬‬

‫‪ -2‬اﻟﻔﺘﺢ ‪.1 :‬‬
‫‪ -3‬دﻋﺎء اﻟﺴﻤﺎت‪.‬‬
‫‪ -4‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪ ،134‬ﺗﻮﺣﻴﺪ اﻟﺼﺪوق ‪ :‬ص‪.103‬‬
 ‫‪51...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﰲ ﻣﺮﺗﺒﺔ ﺩﻭﻥ ﻣﺮﺗﺒﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﺻﻠﻮﺍﺕ‬ ‫ﻓﻬﻮ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻭﻛﺬﻟﻚ ﺃﻫﻞ ﺑﻴﺘﻪ‬
‫ﺍﷲ ﻋﻠﻴﻪ‪ ،٬‬ﻓﻬﻢ ﺃﻳﻀﹰﺎ ﻭﺟﻪ ﺍﷲ ﻭﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ‪ ،٬‬ﻓﻬﻢ ﳝﺜﻠﻮﻥ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻭﻛﻞ ﻣﻨﻬﻢ ﻳﺆﻟﻪ ﺇﻟﻴﻪ‬
‫ﻭﻳﻘﺼﺪ ﰲ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ ﻭﺳﺪ ﺍﻟﻨﻘﺺ ﻭﺑﻠﻮﻍ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻓﻬﻢ ﻋﻠﻰ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻜﻤﺎﻻﺕ‬
‫ﺍﻹﳍﻴﺔ ﻭﻟﻜﻨﻬﺎ ﻣﻘﻴﺪﺓ ﺑﺎﳊﺎﺟﺔ ﻭﺍﻟﻔﻘﺮ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﺃﻣﺎ ﺃﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻬﻲ ﺃﻟﻮﻫﻴﺔ‬
‫ﻣﻄﻠﻘﺔ ﻭﻫﻲ ﻛﻤﺎﻝ ﻭﻏﲎ ﻣﻄﻠﻖ ﻭﻋﻄﺎﺀ ﻭﻓﻴﺾ ﻏﲑ ﻣﻘﻴﺪ ﺇﻻ ﲟﺸﻴﺌﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫ﺴﻦ‪M‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﻓ@ﺘﺒ@ﺎ @ﺭ @ﻙ ﺍﻟ ‪m‬ﻠﻬ‪M‬ﹶﺄﺣ‪@ A‬‬
‫ﲔ﴾)‪،٬(1‬ﺃﻱ ﺃﻥ ﻫﻨﺎﻙ ﺧﺎﻟﻘﲔ ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺣﺴﻨﻬﻢ ﻭﺃﻓﻀﻠﻬﻢ‪ ،٬‬ﻭﻫﺆﻻﺀ ﻫﻢ ﳏﻤﺪ‬
‫ﺍﹾﻟﺨ@ﺎ‪G‬ﻟ ‪G‬ﻘ @‬
‫‪ ،٬‬ﻭﰲ ﺍﻟﺪﻋﺎﺀ‪.....) :‬ﻳﺎﺭﺏ ﺍﻷﺭﺑﺎﺏ ﻭﺇﻟﻪ ﺍﻵﳍﺔ‪.(2)(.....‬‬ ‫ﻭﺁﻝ ﳏﻤﺪ‬

‫ﻭﻛﺬﻟﻚ ﻭﺭﺩ‪.....) :‬ﺍﻹﻟﻪ ﺍﻷﻛﱪ ‪ ،٬(3) (.....‬ﻭﻫﺬﺍ ﻣﻦ ﺃﺩﻋﻴﺔ ﺍﻟﺴﺮ ﻭﻫﻲ ﻭﺍﺣﺪ ﻭﺛﻼﺛﻮﻥ‬
‫ﺩﻋﺎﺀ ﳊﻮﺍﺋﺞ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﺴﻨﺪﺓ ﻣﺘﺼﻠﺔ ﻭﺻﺤﻴﺤﺔ ﺍﻟﺴﻨﺪ‪ ،٬‬ﻣﺬﻛﻮﺭﺓ ﰲ ﻣﺼﺒﺎﺡ ﺍﳌﺘﻬﺠﺪ‪،٬‬‬
‫ﻭﻣﺼﺒﺎﺡ ﺍﻟﻜﻔﻌﻤﻲ‪ ،٬‬ﻭﺍﻟﺒﺤﺎﺭ‪ ،٬‬ﻭﺫﻛﺮﻫﺎ ﺍﳊﺮ ﺍﻟﻌﺎﻣﻠﻲ ﰲ ﺍﳉﻮﺍﻫﺮ ﺍﻟﺴﻨﻴﺔ‪.‬‬

‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﰲ ﻓﻀﻠﻬﺎ‪) :‬ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﻗﻞ ﻟﻠﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺘﻘﺮﺏ ﺇﱄ ﺇﻋﻠﻤﻮﺍ ﻋﻠﻢ‬
‫ﺍﻟﻴﻘﲔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻓﻀﻞ ﻣﺎ ﺃﻧﺘﻢ ﻣﺘﻘﺮﺑﻮﻥ ﺑﻪ ﺇﱄ ﺑﻌﺪ ﺍﻟﻔﺮﺍﺋﺾ()‪.(4‬‬

‫ﻭﻻ ﺷﻚ ﺃﻥ ﻭﺭﻭﺩ ﺍﻹﻟﻪ ﺍﻷﻛﱪ ﰲ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻘﺪﺳﻲ ﻭﻫﻮ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻧﻈﲑ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻳﺪﻝ ﺑﺸﻜﻞ ﻳﻘﻴﲏ ﻗﺎﻃﻊ ﳌﻦ ﺃﺭﺍﺩ ﺍﻟﻨﺺ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﺖ‪ ،٬‬ﺣﻴﺚ ﺃﻥ ﳐﺎﻃﺒﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﺑﺎﻹﻟﻪ ﺍﻷﻛﱪ ﺩﺍﻝ ﻋﻠﻰ ﺃﻥ ﺧﻠﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺘﺼﻔﻮﻥ ﺑﺼﻔﺔ ﺍﻟﻼﻫﻮﺕ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻛﱪ ﺻﻔﺔ ﺗﻔﻀﻴﻞ‬
‫ﺩﺍﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻷﻗﻞ ﻋﻨﺪ ﺫﻛﺮﻫﺎﻭﺇﻻ ﻓﻼ ﻣﻌﲎ ﻟﻮﺭﻭﺩﻫﺎ ﰲ ﺍﻟﻜﻼﻡ‪ ،٬‬ﻓﺄﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ ﺃﻭ ﺻﻔﺎﺕ‬
‫ﺍﻟﺘﻔﻀﻴﻞ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﳌﺸﺎﺭﻛﺔ ﻭﺯﻳﺎﺩﺓ ﻛﻤﺎ ﻫﻮ ﺑﲔ ﻭﻭﺍﺿﺢ‪ ،٬‬ﻭﻗﺪ ﺫﻛﺮﻩ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻞ ﻫﻮ‬
‫ﺑﲔ ﻟﻜﻞ ﻣﻦ ﻗﺮﺃ ﺍﻟﺪﻋﺎﺀ ﻭﲤﻌﻦ ﻓﻴﻪ‪.‬‬

‫‪ -1‬اﻟﻤﺆﻣﻨﻮن ‪.14 :‬‬

‫‪ -2‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 2‬ص‪.566‬‬
‫‪ -3‬اﻟﺒﺎﻗﻴﺎت اﻟﺼﺎﻟﺤﺎت ‪ :‬دﻋﺎء اﻟﺴﻔﺮ ص‪.815‬‬
‫‪ -4‬اﻟﺠﻮاهﺮ اﻟﺴﻨﻴﺔ – اﻟﺤﺮ اﻟﻌﺎﻣﻠﻲ ‪ :‬ص‪ ، 188‬ﺑﺤﺎر اﻻﻧﻮار ‪ :‬ج‪ 83‬ص‪.279‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 52‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺑﲔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻭﺟﻪ ﺍﷲ ﺃﻭ ﺍﷲ ﰲ ﺍﳋﻠﻖ‬

‫ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،٬‬ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺴﻔﻠﻲ ﺍﳉﺴﻤﺎﱐ ﻓﻘﻂ ﺑﻞ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺑﻘﻴﺔ ﺍﳋﻠﻖ‪ ،٬‬ﻭﺍﻟﺮﺳﻮﻝ ﺇﺫﺍ ﻛﺎﻥ ﻭﺟﻪ ﺍﳌﹸﺮﺳ‪á‬ﻞ ﻭﺻﻮﺭﺓ ﺍﳌﹸﺮﺳ‪á‬ﻞ‪ ،٬‬ﻗﺎﻝ‬
‫‪) :‬ﳓﻦ ﺍﳌﺜﺎﱐ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺍﷲ ﻧﺒﻴﻨﺎ ﳏﻤﺪﹰﺍ ‪ ،٬‬ﻭﳓﻦ ﻭﺟﻪ ﺍﷲ ﻧﺘﻘﻠﺐ ﰲ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﻗﺮ‬
‫ﺍﻷﺭﺽ ﺑﲔ ﺃﻇﻬﺮﻛﻢ‪ ،٬‬ﻭﳓﻦ ﻋﲔ ﺍﷲ ﰲ ﺧﻠﻘﻪ ﻭﻳﺪﻩ ﺍﳌﺒﺴﻮﻃﺔ ﺑﺎﻟﺮﲪﺔ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،٬‬ﻋﺮﻓﻨﺎ ﻣﻦ‬
‫ﻋﺮﻓﻨﺎ ﻭﺟﻬﻠﻨﺎ ﻣﻦ ﺟﻬﻠﻨﺎ ‪.(1) (...‬ﻭﰲ ﺍﳊﺪﻳﺚ‪) :‬ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ()‪.(2‬‬

‫‪) :‬ﻗﻠﻮﺑﻨﺎ ﺃﻭﻋﻴﺔ ﳌﺸﻴﺌﺔ ﺍﷲ‪،٬‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬ ‫ﻭﺍﻟﺮﺳﻮﻝ ﺇﺫﺍ ﻛﺎﻥ ﺃﻣﺮﻩ ﺃﻣﺮ ﺍﳌﹸﺮﺳ‪á‬ﻞ‬
‫)‪(4‬‬
‫ﻛﺎﻥ‬ ‫ﻓﺈﺫﺍ ﺷﺎﺀ ﺍﷲ ﺷﺌﻨﺎ‪ ،٬‬ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ‪@ ﴿:‬ﻭﻣ@ﺎ @ﺗﺸ@ﺎﺅ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﺃﹶﻥ @ﻳﺸ@ﺎ َﺀ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ﴾)‪( (3‬‬
‫ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺇﺭﺳﺎﻝ ﺍﳌﹸﺮﺳ‪á‬ﻞ ﻭﻣﻮﺍﺟﻬﺔ ﺍﻟﺮﺳﻮﻝ ﻫﻲ ﻣﻮﺍﺟﻬﺔ ﺍﳌﹸﺮﺳ‪á‬ﻞ‪ ،٬‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﲨﻴﻊ‬

‫‪ -1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.143‬‬

‫‪ -2‬ﻣﻮﺟﻮد ﻓﻲ اﻟﺘﻮراة أﻳﻀًﺎ وهﻮ ﺣﺪﻳﺚ ﻣﺘﻮاﺗﺮ رواﻩ اﻟﺴﻨﺔ واﻟﺸﻴﻌﺔ وهﺬﻩ ﺑﻌﺾ اﻟﺮواﻳﺎت ﻣﻦ ﻣﺼﺎدر اﻟﺴﻨﺔ‬
‫ﻋﻤﺎ ﻳﺮوون أن اﷲ ﺧﻠﻖ ﺁدم ﻋﻠﻰ ﺻﻮرﺗﻪ‪ ،‬ﻓﻘﺎل‪:‬‬ ‫واﻟﺸﻴﻌﺔ‪ :‬ﻋﻦ ﻣﺤﻤـﺪ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﻗـﺎل‪ :‬ﺳﺄﻟﺖ أﺑﺎ ﺟﻌﻔـﺮ‬
‫)هﻲ‪ :‬ﺻﻮرة‪ ،‬ﻣﺤﺪﺛﺔ‪ ،‬ﻣﺨﻠﻮﻗﺔ واﺻﻄﻔﺎهﺎ اﷲ واﺧﺘﺎرهﺎ ﻋﻠﻰ ﺳﺎﺋﺮ اﻟﺼﻮر اﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻓﺄﺿﺎﻓﻬﺎ إﻟﻰ ﻧﻔﺴﻪ آﻤﺎ‬
‫ﻦ رُوﺣِﻲ( ( اﻟﻜﺎﻓﻲ‪ :‬ج‪1‬ص‪ ،134‬وﺗﻮﺣﻴﺪ اﻟﺼﺪوق‪:‬‬ ‫ﺖ ﻓِﻴ ِﻪ ِﻣ ْ‬ ‫ﺨ ُ‬‫أﺿﺎف اﻟﻜﻌﺒﺔ إﻟﻰ ﻧﻔﺴﻪ واﻟﺮوح إﻟﻰ ﻧﻔﺴﻪ ) َو َﻧ َﻔ ْ‬
‫ص‪.103‬‬
‫ﻖ اﻟﱠﻠ ُﻪ ﺁ َد َم‬ ‫ﺧَﻠ َ‬‫ل‪َ ) :‬‬ ‫ﺳﱠﻠﻢَ‪ ،‬ﻗَﺎ َ‬ ‫ﻋَﻠ ْﻴ ِﻪ َو َ‬
‫ﺻﻠﱠﻰ اﻟﱠﻠ ُﻪ َ‬ ‫ﻲ َ‬ ‫ﻦ اﻟ ﱠﻨ ِﺒ ﱢ‬
‫ﻋْ‬ ‫ﻦ َأﺑِﻲ ُه َﺮ ْﻳ َﺮ َة َ‬ ‫ﻋْ‬‫روى اﻟﺒﺨﺎري )‪ (6227‬وﻣﺴﻠﻢ )‪َ (2841‬‬
‫ﺳ َﺘ ِﻤ ْﻊ ﻣَﺎ‬ ‫س ﻓَﺎ ْ‬ ‫ﺟﻠُﻮ ٌ‬ ‫ﻦ ا ْﻟﻤَﻼ ِﺋ َﻜ ِﺔ ُ‬ ‫ﻚ اﻟ ﱠﻨ َﻔ ِﺮ ِﻣ ْ‬
‫ﻋﻠَﻰ أُو َﻟ ِﺌ َ‬ ‫ﺴﱢﻠ ْﻢ َ‬‫ﺧ َﻠ َﻘ ُﻪ ﻗَﺎ َل‪ :‬ا ْذ َهﺐْ‪َ ،‬ﻓ َ‬ ‫ن ِذرَاﻋًﺎ َﻓ َﻠﻤﱠﺎ َ‬ ‫ﺳﺘﱡﻮ َ‬ ‫ﻋﻠَﻰ ﺻُﻮ َر ِﺗ ِﻪ ﻃُﻮُﻟ ُﻪ ِ‬ ‫َ‬
‫ﺣ َﻤ ُﺔ اﻟﱠﻠ ِﻪ‬ ‫ﺣ َﻤ ُﺔ اﻟﱠﻠ ِﻪ َﻓﺰَادُو ُﻩ َو َر ْ‬ ‫ﻚ َو َر ْ‬‫ﻋ َﻠ ْﻴ َ‬
‫ﻋ َﻠ ْﻴ ُﻜﻢْ‪َ ،‬ﻓﻘَﺎﻟُﻮا‪ :‬اﻟﺴﱠﻼ ُم َ‬ ‫ﺤ ﱠﻴ ُﺔ ُذ ﱢر ﱠﻳ ِﺘﻚَ‪َ ،‬ﻓﻘَﺎ َل‪ :‬اﻟﺴﱠﻼ ُم َ‬ ‫ﻚ َو َﺗ ِ‬‫ﺤ ﱠﻴ ُﺘ َ‬
‫ﻚ َﻓ ِﺈ ﱠﻧﻬَﺎ َﺗ ِ‬
‫ﺤﻴﱡﻮ َﻧ َ‬‫ُﻳ َ‬
‫ﺣﺘﱠﻰ اﻵن(‪.‬‬ ‫ﺺ َﺑ ْﻌ ُﺪ َ‬
‫ﻖ َﻳ ْﻨ ُﻘ ُ‬ ‫ﺨ ْﻠ ُ‬
‫ﻋﻠَﻰ ﺻُﻮ َر ِة ﺁ َد َم َﻓ َﻠ ْﻢ َﻳ َﺰ ْل ا ْﻟ َ‬ ‫ﺠ ﱠﻨ َﺔ َ‬
‫ﺧ ُﻞ ا ْﻟ َ‬
‫ﻦ َﻳ ْﺪ ُ‬‫َﻓ ُﻜﻞﱡ َﻣ ْ‬
‫ﺐ‬‫ﺠ َﺘ ِﻨ ْ‬
‫ﺣ ُﺪ ُآ ْﻢ َأﺧَﺎ ُﻩ َﻓ ْﻠ َﻴ ْ‬
‫ﺳﱠﻠ َﻢ‪) :‬إِذَا ﻗَﺎ َﺗ َﻞ َأ َ‬
‫ﻋَﻠ ْﻴ ِﻪ َو َ‬
‫ﺻﻠﱠﻰ اﻟﱠﻠ ُﻪ َ‬ ‫ل اﻟﱠﻠ ِﻪ َ‬ ‫ل َرﺳُﻮ ُ‬ ‫ل‪ :‬ﻗَﺎ َ‬ ‫ﻦ َأﺑِﻲ ُه َﺮ ْﻳ َﺮ َة ﻗَﺎ َ‬ ‫ﻋْ‬‫وروى ﻣﺴﻠﻢ )‪َ (2612‬‬
‫ﻋﻠَﻰ ﺻُﻮ َر ِﺗ ِﻪ(‪.‬‬ ‫ﻖ ﺁ َد َم َ‬ ‫ﺧ َﻠ َ‬‫ن اﻟﱠﻠ َﻪ َ‬ ‫ﺟ َﻪ َﻓ ِﺈ ﱠ‬
‫ا ْﻟ َﻮ ْ‬
‫وروى اﺑﻦ أﺑﻲ ﻋﺎﺻﻢ ﻓﻲ اﻟﺴﻨﺔ )‪ (517‬ﻋﻦ اﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪) :‬ﻻ ﺗﻘﺒﺤﻮا‬
‫اﻟﻮﺟﻮﻩ ﻓﺈن اﺑﻦ ﺁدم ﺧﻠﻖ ﻋﻠﻰ ﺻﻮرة اﻟﺮﺣﻤﻦ(‪ .‬ﻗـﺎل اﻟﺸﻴﺦ ﻋﺒﺪ اﷲ اﻟﻐﻨﻴﻤﺎن‪) :‬هﺬا ﺣﺪﻳـﺚ ﺻﺤﻴﺢ ﺻﺤﺤﻪ‬
‫اﻷﺋﻤـﺔ‪ ،‬اﻹﻣﺎم أﺣﻤﺪ وإﺳﺤﺎق ﺑﻦ راهﻮﻳﺔ وﻟﻴﺲ ﻟﻤﻦ ﺿﻌﻔﻪ دﻟﻴﻞ إﻻ ﻗﻮل اﺑﻦ ﺧﺰﻳﻤﺔ‪ ،‬وﻗﺪ ﺧﺎﻟﻔﻪ ﻣﻦ هﻮ أﺟﻞ‬
‫ﻣﻨﻪ(‪.‬‬
‫وروى اﺑﻦ أﺑﻲ ﻋﺎﺻﻢ )‪ (516‬أﻳﻀًﺎ ﻋﻦ أﺑﻲ هﺮﻳﺮة‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪) :‬إذا ﻗﺎﺗﻞ أﺣﺪآﻢ‬
‫ﻓﻠﻴﺠﺘﺐ اﻟﻮﺟﻪ ﻓﺈن اﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺁدم ﻋﻠﻰ ﺻﻮرة وﺟﻬﻪ(‪ ،‬وﻗﺎل اﻟﺸﻴﺦ اﻷﻟﺒﺎﻧﻲ‪ :‬إﺳﻨﺎدﻩ ﺻﺤﻴﺢ‪.‬‬
‫‪ -3‬اﻻﻧﺴﺎن ‪.30 :‬‬
‫‪ -4‬ﻏﻴﺒﺔ اﻟﻄﻮﺳﻲ ‪ :‬ص‪.246‬‬
 ‫‪53...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺇﺳﺮﺍﺋﻴﻞ ﺃﻭ ﻋﺒﺪ ﺍﷲ‬ ‫ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻢ ﻣ‪Þ‬ﺮﺳ‪Æ‬ﻠﲔ ﻣﻦ ﳏﻤﺪ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‬
‫﴿ @ﻭﻣ@ﺎ‬ ‫ﻭﺍﺟﻬﻮﺍ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻭﻫﻮ ﳏﻤﺪ‬ ‫ﻭﻭﺟﻪ ﺍﷲ ﺃﻭ ﺍﷲ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻓﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﹸﺮﺳ‪Æ‬ﻠﻮﻥ‬
‫ﺏ ﹶﺃ ‪A‬ﻭ ﻳ‪A M‬ﺮ ‪G‬ﺳ ﹶﻞ @ﺭﺳ‪M‬ﻮ ﹰﻻ ﹶﻓﻴ‪M‬ﻮ ‪G‬ﺣ @ﻲ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ‪G‬ﻪ ﻣ@ﺎ @ﻳﺸ@ﺎ ُﺀ‬
‫ﺸ ﹴﺮ ﹶﺃ ﹾﻥ ﻳ‪ M‬ﹶﻜ ‪Õ‬ﻠ @ﻤﻪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹺﺇﻟ‪m‬ﺎ @ﻭﺣ‪A‬ﻴﹰﺎ ﹶﺃ ‪A‬ﻭ ‪G‬ﻣ ‪A‬ﻦ @ﻭﺭ@ﺍ ِﺀ ‪G‬ﺣﺠ@ﺎ ﹴ‬
‫ﻛﹶﺎ ﹶﻥ ‪G‬ﻟ@ﺒ @‬
‫﴿ @ﻭ @ﻋ ‪m‬ﻠ @ﻢ ﺁ @ﺩ @ﻡ ﺍﹾﻟﹶﺄ ‪A‬ﺳﻤ@ﺎ َﺀ ﹸﻛ ‪m‬ﻠﻬ@ﺎ ﹸﺛ ﱠﻢ‬ ‫ﹺﺇﱠﻧﻪ‪@ M‬ﻋ ‪G‬ﻠ ﱞﻲ ﺣ@ﻜ‪G‬ﻴﻢ‪ ،٬(1)﴾Â‬ﻭﻣﻌﻠﻤﻬﻢ ﻫﻮ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻭﻫﻮ ﳏﻤﺪ‬
‫ﲔ﴾)‪،٬(2‬ﺑﻞ ﺇﻥ ﻣﻮﺍﺟﻬﺘﻬﻢ ﱂ‬
‫ﺿﻬ‪A M‬ﻢ ﻋ@ﻠﹶﻰ ﺍﹾﻟﻤ@ﻼ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﻧ‪A‬ﹺﺒﺌﹸﻮﻧﹺﻲ ﹺﺑﹶﺄ ‪A‬ﺳﻤ@ﺎ ِﺀ @ﻫﺆ‪M‬ﻻ ِﺀ ﹺﺇ ﹾﻥ ﹸﻛ ‪A‬ﻨ‪M‬ﺘ ‪A‬ﻢ ﺻ@ﺎ ‪G‬ﺩ ‪G‬ﻗ @‬
‫@ﻋ @ﺮ @‬
‫ﻗﺎﻝ‪) :‬ﻗﺎﻝ‬ ‫ﻋﻦ ﺁﺑﺎﺋﻪ‬ ‫‪ ،٬‬ﻓﻌﻦ ﺃﰊ ﺟﻌﻔﺮ‬ ‫ﻭﻫﻮ ﻋﻠﻲ‬ ‫ﺗﻜﻦ ﺇﻻ ﻣﻊ ﺑﺎﺏ ﳏﻤﺪ‬
‫‪ :‬ﺃﻧﺎ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻠﻢ ﻭﻫﻲ ﺍﳉﻨﺔ‪ ،٬‬ﻭﺃﻧﺖ ﻳﺎ ﻋﻠﻲ ﺑﺎ´ﺎ‪ ،٬‬ﻓﻜﻴﻒ ﻳﻬﺘﺪﻱ ﺍﳌﻬﺘﺪﻱ ﺇﱃ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﳉﻨﺔ ﻭﻻ ﻳﻬﺘﺪﻱ ﺇﻟﻴﻬﺎ ﺇﻻ ﻣﻦ ﺑﺎ´ﺎ( )‪.(3‬‬

‫‪) :‬ﺃﻧﺎ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻠﻢ ﻭﻋﻠﻲ ﺑﺎ´ﺎ‪ ،٬‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﻟﻌﻠﻢ‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻓﻠﻴﺄﺕ ﺍﻟﺒﺎﺏ( )‪.(4‬‬

‫‪) :‬ﺃﻧﺎ ﺍﳌﺪﻳﻨﺔ ﻭﻋﻠﻲ‬ ‫‪ ،٬‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﻭﰲ ﺍﻟﻜﺎﰲ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﺎﺩﻕ‬
‫ﺍﻟﺒﺎﺏ‪ ،٬‬ﻭﻛﺬﺏ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻳﺪﺧﻞ ﺍﳌﺪﻳﻨﺔ ﺇﻻ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﺎﺏ‪ ،٬‬ﻭﻛﺬﺏ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﳛﺒﲏ‬
‫( )‪.(5‬‬ ‫ﻭﻳﺒﻐﺾ ﻋﻠﻴﹰﺎ‬

‫‪) :‬ﺃﻧﺎ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻠﻢ )ﺍﳊﻜﻤﺔ( ﻭﻋﻠﻲ ﺑﺎ´ﺎ‪ ،٬‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﳊﻜﻤﺔ ﻓﻠﻴﺄ•ﺎ ﻣﻦ ﺑﺎ´ﺎ( )‪.(6‬‬ ‫ﻭﻋﻨﻪ‬

‫ﻓﻤﺤﻤﺪ ﻫﻮ ﻣ‪Æ‬ﻦ ﻋﺮ‪Æ‬ﻑ ﺍﷲ ﻭﻋﺮﱠﻑ ﺍﳋﻠﻖ ﺑﺎﷲ ﻭﱂ ﺗﺘﻢ ﺍﳌﻌﺮﻓﺔ ﺇﻻ ﻣﻦ ﺑﺎﺏ ﳏﻤﺪ ﻭﻫﻮ ﻋﻠﻲ‪،٬‬‬
‫ﻭﳏﻤﺪ ﻫﻮ ﺍﻟﱪﺯﺥ ﺑﲔ ﺍﳊﻖ ﻭﺍﳋﻠﻖ )ﳜﻔﻖ ﺑﲔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻔﻨﺎﺀ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ(‪ ،٬‬ﻭﻋﻠﻲ ﻫﻮ‬
‫ﺸ ﹴﺮ ﹶﺃ ﹾﻥ ﻳ‪ M‬ﹶﻜ ‪Õ‬ﻠ @ﻤﻪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹺﺇﻟ‪m‬ﺎ @ﻭﺣ‪A‬ﻴﹰﺎ ﹶﺃ ‪A‬ﻭ ‪G‬ﻣ ‪A‬ﻦ @ﻭﺭ@ﺍ ِﺀ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﻝ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭﻣ@ﺎ ﻛﹶﺎ ﹶﻥ ‪G‬ﻟ@ﺒ @‬
‫ﺏ ﹶﺃ ‪A‬ﻭ ﻳ‪A M‬ﺮ ‪G‬ﺳ ﹶﻞ @ﺭﺳ‪M‬ﻮ ﹰﻻ ﹶﻓﻴ‪M‬ﻮ ‪G‬ﺣ @ﻲ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ‪G‬ﻪ ﻣ@ﺎ @ﻳﺸ@ﺎ ُﺀ ﹺﺇﱠﻧﻪ‪@ M‬ﻋ ‪G‬ﻠ ﱞﻲ ﺣ@ﻜ‪G‬ﻴﻢ‪ ،٬(7)﴾Â‬ﻓﺎﻟﺒﺸﺮ ﻫﻮ ﻋﻠﻲ ﻭﺍﳊﺠﺎﺏ‬
‫‪G‬ﺣﺠ@ﺎ ﹴ‬
‫ﻫﻮ ﳏﻤﺪ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﺍﻟﺒﺸﺮ ﻫﻢ ﺍﻷﺋﻤﺔ ﻭﺍﳊﺠﺎﺏ ﻋﻠﻲ ﻭﺍﳌﺘﻜﻠﻢ ﳏﻤﺪ ﺃﻭ ﺍﷲ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﺍﻟﺒﺸﺮ‬

‫‪ -1‬اﻟﺸﻮرى ‪.51 :‬‬

‫‪ -2‬اﻟﺒﻘﺮة ‪.31 :‬‬
‫‪ -3‬ﻣﺴﺘﺪرك ﺳﻔﻴﻨﺔ اﻟﺒﺤﺎر ‪ :‬ج‪ 9‬ص‪.351‬‬
‫‪ -4‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬
‫‪ -5‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 2‬ص‪ 239‬ح‪.27‬‬
‫‪ -6‬ﻣﺴﺘﺪرك ﺳﻔﻴﻨﺔ اﻟﺒﺤﺎر ‪ :‬ج‪ 9‬ص‪.351‬‬
‫‪ -7‬اﻟﺸﻮرى ‪.51 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 54‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ ﻭﺍﳊﺠﺎﺏ ﻫﻢ ﺍﻷﺋﻤﺔ ﻭﺍﳌﺘﻜﻠﻢ ﻋﻠﻲ ﺃﻭ ﺍﻟﺮﲪﻦ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻗﺎﻝ ﻋﻠﻲ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻇﻠﻤﻪ ﺣﱴ ﻣﻦ ﻳﺪﱠﻋﻮﻥ ﻣﻮﺍﻻﺗﻪ‪) :‬ﺃﻧﺎ ﺃﺅﺩﻱ ﻣﻦ ﺍﻟﻨﺒﻴﲔ ﺇﱃ ﺍﻟﻮﺻﻴﲔ‪ ،٬‬ﻭﻣﻦ ﺍﻟﻮﺻﻴﲔ‬
‫ﺇﱃ ﺍﻟﻨﺒﻴﲔ‪ ،٬‬ﻭﻣﺎ ﺑﻌﺚ ﺍﷲ ﻧﺒﻴﹰﺎ ﺇﻻ ﻭﺃﻧﺎ ﺃﻗﻀﻲ ﺩﻳﻨﻪ ﻭﺃﳒﺰ ﻋﺪﺍﺗﻪ‪ ،٬‬ﻭﻟﻘﺪ ﺍﺻﻄﻔﺎﱐ ﺭﰊ ﺑﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻈﻔﺮ‪ ،٬‬ﻭﻟﻘﺪ ﻭﻓﺪﺕ ﺇﱃ ﺭﰊ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﻓﺎﺩﺓ ﻓﻌﺮﻓﲏ ﻧﻔﺴﻪ ﻭﺃﻋﻄﺎﱐ ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ()‪.(1‬‬

‫ﻣﻦ ﺁﻝ‬ ‫‪ ،٬‬ﺑﻞ ﺇﻥ ﻣﻦ ﻛﻠﻢ ﻣﻮﺳﻰ‬ ‫ﻓﻴﻤﻜﻦ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻋﻠﻴﹰﺎ ﻫﻮ ﻣﻦ ﻛﻠﻢ ﻣﻮﺳﻰ‬
‫‪ ،٬‬ﻭﻋﻠﻲ ﻳﺄﲤﺮ ﺑﺄﻣﺮ ﳏﻤﺪ ‪ ،٬‬ﻭﳏﻤﺪ ﻳﺄﲤﺮ ﺑﺄﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻳﺄﲤﺮ ﺑﺄﻣﺮ ﻋﻠﻲ‬ ‫ﳏﻤﺪ‬
‫ﻭﺗﻌﺎﱃ‪.‬‬

‫‪ ....) :‬ﻭﻋﻘﺪﺕ ﺍﻟﺮﺍﻳﺔ ﻟﻌﻤﺎﻟﻴﻖ ﻛﺮﺩﺍﻥ‪ ،٬.... ،٬‬ﻓﺘﻮﻗﻌﻮﺍ ﻇﻬﻮﺭ‬ ‫ﻋﻦ ﻋﻠﻲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻣﻜﻠﻢ ﻣﻮﺳﻰ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﻋﻠﻰ ﺍﻟﻄﻮﺭ‪ ،٬‬ﻓﻴﻈﻬﺮ ﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻜﺸﻮﻑ‪ ،٬‬ﻭﻣﻌﺎﻳﻦ ﻣﻮﺻﻮﻑ‬
‫‪.(2)(....‬‬

‫ﺕ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﻭ‪Õ M‬ﻛ ﹶﻞ ﹺﺑ ﹸﻜ ‪A‬ﻢ ﹸﺛ ﱠﻢ ﺇﹺﻟﹶﻰ @ﺭﱢﺑ ﹸﻜ ‪A‬ﻢ ‪M‬ﺗ ‪A‬ﺮ @ﺟﻌ‪M‬ﻮ ﹶﻥ﴾)‪ ،٬(3‬ﻭﻗﺎﻝ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹸﻗ ﹾﻞ @ﻳ@ﺘ @ﻮﻓ‪m‬ﺎ ﹸﻛ ‪A‬ﻢ @ﻣ ﹶﻠﻚ‪ M‬ﺍﹾﻟ @ﻤ ‪A‬ﻮ ‪G‬‬
‫ﺴ ﹶﻠ @ﻢ ﻣ@ﺎ ﹸﻛﻨﱠﺎ @ﻧ ‪A‬ﻌ @ﻤﻞﹸ ‪G‬ﻣ ‪A‬ﻦ ﺳ‪M‬ﻮ ٍﺀ @ﺑﻠﹶﻰ ﹺﺇ ‪m‬ﻥ‬
‫ﺴ ﹺﻬ ‪A‬ﻢ ﹶﻓﹶﺄﹾﻟ ﹶﻘﻮ‪M‬ﺍ ﺍﻟ ﱠ‬
‫ﺗﻌﺎﱃ‪﴿ :‬ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ @ﺗ@ﺘ @ﻮﻓ‪m‬ﺎ ‪M‬ﻫ ‪M‬ﻢ ﺍﹾﻟﻤ@ﻼ‪G‬ﺋ ﹶﻜﺔﹸ ﻇﹶﺎ‪G‬ﻟﻤ‪G‬ﻲ ﹶﺃ‪A‬ﻧﻔﹸ ِ‬
‫ﺍﻟ ‪m‬ﻠ @ﻪ ﻋ@ﻠ‪G‬ﻴﻢ‪ Â‬ﹺﺑﻤ@ﺎ ﹸﻛ ‪A‬ﻨ‪M‬ﺘ ‪A‬ﻢ @ﺗ ‪A‬ﻌ @ﻤﻠﹸﻮ ﹶﻥ﴾)‪.(4‬‬

‫ﺠﱠﻨ ﹶﺔ ﹺﺑﻤ@ﺎ ﹸﻛ ‪A‬ﻨ‪M‬ﺘ ‪A‬ﻢ‬

‫ﲔ @ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺳ@ﻼﻡ‪@ Â‬ﻋ ﹶﻠﻴ‪A‬ﻜﹸﻢ‪ M‬ﺍ ‪A‬ﺩﺧ‪M‬ﻠﹸﻮﺍ ﺍﹾﻟ @‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ @ﺗ@ﺘ @ﻮﻓ‪m‬ﺎ ‪M‬ﻫ ‪M‬ﻢ ﺍﹾﻟﻤ@ﻼ‪G‬ﺋ ﹶﻜﺔﹸ ﹶﻃﱢﻴﹺﺒ @‬
‫@ﺗ ‪A‬ﻌ @ﻤﻠﹸﻮ ﹶﻥ﴾)‪.(5‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻭ@ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﺧ ﹶﻠ ﹶﻘﻜﹸ ‪A‬ﻢ ﹸﺛ ﱠﻢ @ﻳ@ﺘ @ﻮﻓ‪m‬ﺎ ﹸﻛ ‪A‬ﻢ @ﻭ ‪G‬ﻣ ‪A‬ﻨ ﹸﻜ ‪A‬ﻢ @ﻣ ‪A‬ﻦ ‪M‬ﻳ @ﺮ ﱡﺩ ﹺﺇﻟﹶﻰ ﹶﺃ ‪A‬ﺭ ﹶﺫ ﹺﻝ ﺍﹾﻟﻌ‪M‬ﻤ‪ M‬ﹺﺮ ‪G‬ﻟ ﹶﻜ ‪A‬ﻲ ﻻ @ﻳ ‪A‬ﻌ ﹶﻠ @ﻢ @ﺑ ‪A‬ﻌ @ﺪ‬
‫‪G‬ﻋ ﹾﻠ ﹴﻢ @ﺷﻴ‪A‬ﺌﹰﺎ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﻋ@ﻠ‪G‬ﻴﻢ‪ Â‬ﻗﹶﺪ‪G‬ﻳﺮ‪.(6)﴾Â‬‬

‫ﻼ ﻋﻦ ﺗﻔﺴﻴﺮ ﻓﺮات اﻟﻜﻮﻓﻲ‪.‬‬

‫‪-1‬ﺑﺤﺎر اﻷﻧﻮار ‪ :‬ج‪ 39‬ص‪ ، 350‬ﻧﻘ ً‬
‫‪-2‬ﺑﺤﺎر اﻷﻧﻮار ‪ :‬ج‪ 82‬ص‪.272‬‬
‫‪ -3‬اﻟﺴﺠﺪة ‪.11 :‬‬
‫‪ -4‬اﻟﻨﺤﻞ ‪.28 :‬‬
‫‪ -5‬اﻟﻨﺤﻞ ‪.32 :‬‬
‫‪ -6‬اﻟﻨﺤﻞ ‪.70:‬‬
 ‫‪55...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻓﻜﻤﺎ ﺃﻥ ﺍﳌﺘﻮﰲ ﻫﻮ ﺍﷲ ﰲ ﻛﻞ ﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﳌﺘﻜﻠﻢ ﻫﻮ ﺍﷲ ﰲ ﻛﻞ ﺗﻠﻚ‬

‫ﺏ‬
‫ﻱ ﹶﺃ ﹾﻥ ﺑ‪M‬ﻮ ﹺﺭ @ﻙ @ﻣ ‪A‬ﻦ ﻓ‪G‬ﻲ ﺍﻟﻨﱠﺎ ﹺﺭ @ﻭ @ﻣ ‪A‬ﻦ @ﺣ ‪A‬ﻮﹶﻟﻬ@ﺎ @ﻭ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ ﹶﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﺭ ﱢ‬
‫ﺍﻷﺣﻮﺍﻝ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﻓ ﹶﻠﻤﱠﺎ ﺟ@ﺎ َﺀﻫ@ﺎ ﻧ‪M‬ﻮ ‪G‬ﺩ @‬
‫ﲔ﴾)‪.(1‬‬
‫ﺍﹾﻟﻌ@ﺎﹶﻟ ‪G‬ﻤ @‬

‫ﺸ ﹴﺮ ﹶﺃ ﹾﻥ‬
‫ﻓﺘﻨ ـﺰﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻜﹼﻠﻢ ﺑﺸﺮﹰﺍ ﺇﻻ ﻣﻦ ﻭﺭﺍﺀ ﺣﺠﺎﺏ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻭ@ﻣ@ﺎ ﻛﹶﺎ ﹶﻥ ‪G‬ﻟ@ﺒ @‬
‫ﺏ ﹶﺃ ‪A‬ﻭ ﻳ‪A M‬ﺮ ‪G‬ﺳ ﹶﻞ @ﺭﺳ‪M‬ﻮ ﹰﻻ ﹶﻓﻴ‪M‬ﻮ ‪G‬ﺣ @ﻲ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ‪G‬ﻪ ﻣ@ﺎ @ﻳﺸ@ﺎ ُﺀ ﹺﺇﱠﻧﻪ‪@ M‬ﻋ ‪G‬ﻠ ﱞﻲ‬
‫ﻳ‪ M‬ﹶﻜ ‪Õ‬ﻠ @ﻤﻪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹺﺇﻟ‪m‬ﺎ @ﻭﺣ‪A‬ﻴﹰﺎ ﹶﺃ ‪A‬ﻭ ‪G‬ﻣ ‪A‬ﻦ @ﻭﺭ@ﺍ ِﺀ ‪G‬ﺣﺠ@ﺎ ﹴ‬
‫ﺣ@ﻜ‪G‬ﻴﻢ‪ ،٬(2)﴾Â‬ﻓﻠﻢ ﻳﻜﺘﺐ ﻛﻼﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺒﺎﺷﺮﺓ ﻭﻣﻦ ﻏﲑ ﺣﺠﺎﺏ ﺇﻻ ﰲ ﺻﻔﺤﺔ ﻭﺟﻮﺩ‬
‫ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﻝ ﻭﺍﻟﺒﺸﺮ ﺍﻷﻭﻝ‪ ،٬‬ﻭﳏﻤﺪ ﻫﻮ ﺍﳊﺠﺎﺏ‬ ‫ﳏﻤﺪ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻋﻠﻲ‬
‫ﺑﲔ ﺍﳊﻖ ﻭﺍﳋﻠﻖ ﻟﻔﻨﺎﺋﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،٬‬ﰒ ﺧﻔﻘﻪ ﺑﲔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺑﲔ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻓﻼ ﻳﺒﻘﻰ ﺇﻻ ﺍﷲ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪ ،٬‬ﻭﱂ ﺃﻗﻞ‪ :‬ﻓﻼ ﻳﺒﻘﻰ ﺇﻻ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ؛ ﻷﻥ ﳏﻤﺪﹰﺍ ﻫﻮ ﺍﻟﺮﲪﺔ ﰲ ﺍﳋﻠﻖ ﻓﺈﺫﺍ‬
‫ﻓﲏ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﱂ ﺗﺒﻖ ﺇﻻ ﺍﻟﻨﻘﻤﺔ ﻭﺍﻟﻘﻬﺮ‪ ،٬‬ﺣﻴﺚ ﺇﻥ ﻧﻈﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﱃ ﳏﻤﺪ ‪،٬‬‬
‫ﻚ ﹺﺑﹶﺄ ‪A‬ﻋ‪M‬ﻴﹺﻨﻨ@ﺎ﴾‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﻓﹺﺈﱠﻧ @‬

‫***‬

‫‪ - 1‬اﻟﻨﻤﻞ ‪.8 :‬‬

‫‪ - 2‬اﻟﺸﻮرى ‪.51 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 56‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﺘﺴﺒﻴﺢ ﻻ ﰲ ﺍﻟﻮﺻﻒ‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﳑﺎ ﻣﻀﻰ ﺗﺒﲔ ﺃﻧﻪ ﰲ ﺍﻟﺘﺴﺒﻴﺢ ﻻ ﰲ ﺍﻟﻮﺻﻒ)‪ ،٬(1‬ﺃﻱ ﺃ ﹼﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﻳﻜﻮﻥ‬
‫ﺑﺘﻨ ـﺰﻳﻬﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﺑﻜﻨﻬﻪ ﻭﺣﻘﻴﻘﺘﻪ‪ ،٬‬ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﻏﺎﻳﺔ ﻣﻌﺮﻓﺘﻪ ﻫﻲ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،٬‬ﻓﻐﺎﻳﺔ ﻣﺎﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻮﺻﻒ ﺃﻭ ﺍﻷﲰﺎﺀ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻫﺬﻩ‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﻱ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻳﺘﺠﹼﻠﻰ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺧﻼﳍﺎ ﺑﻮﺿﻮﺡ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﲔ﴾)‪،٬(2‬‬
‫ﺼ@‬‫ﺼﻔﹸﻮ ﹶﻥ * ﹺﺇﻟ‪m‬ﺎ ‪G‬ﻋﺒ@ﺎ @ﺩ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﺍﻟﹾﻤ‪M‬ﺨ‪ A‬ﹶﻠ ‪G‬‬
‫ﺍﳊﻘ ـﻴﻘﻲ ﰲ ﺍﻟﺘﺴﺒﻴﺢ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪M ﴿ :‬ﺳ ‪A‬ﺒﺤ@ﺎ ﹶﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻋﻤﱠﺎ @ﻳ ‪G‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﺨﻠﺼﲔ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﺍﻟﺼﻔﺎﺕ ﺗﺮﺟﻊ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺇﱃ ﺍﻟﺘﻨ ـﺰﻳﻪ ﻋﻦ ﺍﻟﻨﻘﺺ ﺃﻭ ﺍﻟﺘﺴﺒﻴﺢ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺲ‪ ،٬‬ﺃﻱ ﺃﻥ ﺳﺎﺣﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻨﻘﺺ‪ ،٬‬ﺃﻱ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ‬
‫ﻓﻴﻪ‪.‬‬

‫‪ ،٬‬ﻗﺎﻝ‪) :‬ﺇﻥ ﺍﷲ ﻋﻠﻢ ﻻ ﺟﻬﻞ ﻓﻴﻪ‪ ،٬‬ﺣﻴﺎﺓ ﻻ ﻣﻮﺕ ﻓﻴﻪ‪ ،٬‬ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ‬ ‫ﻓﻌﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﻓﻴﻪ( )‪.(3‬‬

‫‪) :‬ﺭﻭﻳﻨﺎ ﺃﻥ ﺍﷲ ﻋﻠﻢ ﻻ ﺟﻬﻞ‬ ‫ﻭﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰉ ﺍﳊﺴﻦ ﺍﻟﺮﺿﺎ‬
‫‪ :‬ﻛﺬﻟﻚ ﻫﻮ()‪.(4‬‬ ‫ﻓﻴﻪ‪ ،٬‬ﺣﻴﺎﺓ ﻻ ﻣﻮﺕ ﻓﻴﻪ‪ ،٬‬ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ‪ ،٬‬ﻗﺎﻝ‬

‫ﻭﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﺇﻥ ﻣﻌﺮﻓﺔ ﻋﺠﺰﻧﺎ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻼﻫﻮﺕ ﻫﻲ ﺍﳌﻤﻜﻨﺔ ﻟﻨﺎ‪ ،٬‬ﻭﻣﻨﻬﺎ ﻧﻌﺮﻑ ﻋﺠﺰﻧﺎ ﻋﻦ‬
‫ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ؛ ﻷﻧﻨﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﻌﺮﻑ ﻋﺠﺰﻧﺎ ﻋﻦ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺘﻪ ﺳﺒﺤﺎﻧﻪ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺘﻨﺎ‬
‫ﻟﻌﺠﺰﻧﺎ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ؛ ﻷﻥ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻫﻮ ﺍﳌﻮﺍﺟﻪ ﻟﻨﺎ ﻭﻫﻮ ﻳﻨﺎﺳﺐ ﺣﺎﻟﻨﺎ ﻭﳝﻜﻦ‬
‫ﺃﻥ ﻧﺒﺤﺮ ﰲ ﺳﺎﺣﺔ ﻣﻌﺮﻓﺘﻪ ﻣﻦ ﺧﻼﻝ ﻧﻘﺼﻨﺎ ﺍﻟﺬﻱ ﻧﻌﺮﻓﻪ)‪(5‬؛ ﻷﻥ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻫﻮ ﺍﻟﻜﻤﺎﻝ‬

‫‪ -1‬ﺗﻘﺪم آﻼﻣﻲ ﻓﻲ اﻟﺼﻤﺪ وإﻧﻪ ﺗﻨﺰﻳﻪ وﺗﺴﺒﻴﺢ ﻟﻠﺬات وﺑﻴﺎن ﻟﻜﻤﺎﻟﻬﺎ اﻟﻤﻄﻠﻖ ﻣﻦ ﺧﻼل ﻧﻔﻲ اﻟﻨﻘﺺ ﻋﻨﻬﺎ‪.‬‬
‫‪ -2‬اﻟﺼﺎﻓﺎت ‪.160–159 :‬‬
‫‪ -3‬اﻟﺘﻮﺣﻴﺪ – اﻟﺸﻴﺦ اﻟﺼﺪوق ‪ :‬ص‪.137‬‬
‫‪ -4‬اﻟﺘﻮﺣﻴﺪ – اﻟﺸﻴﺦ اﻟﺼﺪوق ‪ :‬ص‪.138‬‬
‫‪) :‬اﻟﻌﺒﻮدﻳﺔ ﺟﻮهﺮ آﻨﻬﻬﺎ اﻟﺮﺑﻮﺑﻴﺔ( ﻣﺼﺒﺎح اﻟﺸﺮﻳﻌﺔ‪ :‬ص‪ ،7‬اﻟﺘﻔﺴﻴﺮ اﻟﺼﺎﻓﻲ‪ :‬ج‪6‬‬ ‫‪ -5‬ﻗﺎل اﻟﺼﺎدق‬
‫ص‪ ،348‬وﻓﻴﻪ ] ﺟﻮهﺮة [ وﻏﻴﺮ ذﻟﻚ ﻣﻦ اﻟﻤﺼﺎدر‪.‬‬
 ‫‪57...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻼ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ‬

‫ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻧﺄﻟﻪ ﺇﻟﻴﻪ ﻟﻴﺴﺪ ﻧﻘﺼﻨﺎ‪ ،٬‬ﻭﻟﻜﻦ ﻫﻞ ﳝﻜﻦ ﻣﺜ ﹰ‬
‫ﺩﻭﻥ ﺃﻥ ﻧﻌﺮﻑ ﺭﲪﺔ ﻣﺎ ؟ ﺃﻛﻴﺪ ﺇﻥ ﺍﳉﻮﺍﺏ ﺳﻴﻜﻮﻥ‪ :‬ﻻ‪.‬‬

‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻠﻜﻲ ﻧﻌﺮﻑ ﻋﺠﺰﻧﺎ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ ﺃﻭ )ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺳﺒﺤﺎﻧﻪ( ﻻﺑﺪ ﺃﻥ‬
‫ﻧﻌﺮﻑ ﺭﲪﺔ ﻣﺎ‪ ،٬‬ﻭﻛﻠﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﲪﺔ ﺍﻟﱵ ﻋﺮﻓﻨﺎﻫﺎ ﺃﻋﻈﻢ ﻭﻛﻠﻤﺎ ﻛﺎﻧﺖ ﻣﻌﺮﻓﺘﻨﺎ ™ﺎ ﺃﻋﻈﻢ‬
‫ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﻫﻲ ﺇﻥ ﻣﻌﺮﻓﺔ ﻋﺠﺰﻧﺎ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ ﺃﻋﻈﻢ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﺘﻜﻮﻥ ﻣﻌﺮﻓﺔ‬
‫ﻋﺠﺰﻧﺎ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻭﺍﺟﻬﺘﻨﺎ ﺑﺎﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ ﺃﻋﻈﻢ‪ ،٬‬ﻓﻤﻌﺮﻓﺔ ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ ﺗﻜﻮﻥ ﲟﻌﺮﻓﺔ‬
‫ﲡﻠﻴﻬﺎ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺗﻜﻮﻥ ﲟﻌﺮﻓﺔ ﲡﻠﻴﻪ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻛﻤﺎ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ‬
‫ﺗﻜﻮﻥ ﲟﻌﺮﻓﺔ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‪.‬‬

‫ﺇﺫﻥ‪ ،٬‬ﻓﻼﺑﺪ ﻟﻨﺎ ﻣﻦ ﻣﻌﺮﻓﺔ ﺧﻠﻔﺎﺀ ﺍﷲ ﰲ ﺃﺭﺿﻪ؛ ﻻ—ﻢ ﲡﻠﻲ ﺍﷲ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻭﲟﻌﺮﻓﺘﻬﻢ ﻳﻌﺮﻑ ﺍﷲ‬
‫ﺃﻱ ﻳﻌﺮﻑ ﺍﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺘﻪ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻌﺮﻑ ﺍﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﻄﻠﻮﺏ‬
‫ﻱ؛‬
‫ﺍﳊﻘﻴﻘﻴﺔ ﺃﻱ ﺇﻥ ﺑﻌﺜﻬﻢ ﺿﺮﻭﺭ ‪ñ‬‬ ‫ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ‪ ،٬‬ﻭﻫﺬﺍ ﻫﻮ ﺳﺮ ﻭﻋﻠﺔ ﺑﻌﺚ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‬
‫ﻷﻥ ﺍﳌﻌﺮﻓﺔ ﺗﺘﻢ ™ﻢ ﻭﻣﻦ ﺧﻼﳍﻢ‪.‬‬

‫ﻓﻬﻨﺎ ﺗﻜﻤﻦ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﻲ‪ :‬ﺇﻧﻪ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﳕﺎ ﲡﻠﻰ ﳋﻠﻘﻪ ﺑﺎﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‬
‫ﻟﻴﻌﺮﻓﻮﻩ ﻭﲟﺎ ﻳﻨﺎﺳﺐ ﺣﺎﳍﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺃ—ﻢ ﻓﻘﺮﺍﺀ ﻭﻳﺄﳍﻮﻥ ﺇﱃ ﺍﻟﻐﲏ ﺍﳌﻄﻠﻖ ﻟﻴﺴﺪ ﻧﻘﺼﻬﻢ‪ ،٬‬ﺃﻱ ﺇﻥ‬
‫ﺍﻟﻼﻫﻮﺕ ﻟﻴﺲ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻫﻮ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻨﺎﺳﺐ ﻟﻠﺨﻠﻖ‪ ،٬‬ﻓﻬﻮ ﻇﻬﻮﺭﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﺎ‬
‫ﻟﻨﻌﺮﻓﻪ‪ ،٬‬ﻓﺎﻟﻼﻫﻮﺕ ﻟﻴﺲ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻞ ﳍﺎ ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‬
‫ﻏﲑﻩ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؛ ﻷﻧﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﻮﺟﺪ ﺷﻲﺀ ﺍﲰﻪ ﻻﻫﻮﺕ ﻟﻮﻻ ﻭﺟﻮﺩ ﺍﳋﻠﻖ‪ ،٬‬ﻓﻬﻮ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻﻫﻮﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ؛ ﻷﻧﻨﺎ ﻓﻘﺮﺍﺀ ﻭﳓﺘﺎﺝ ﺃﻥ ﻧﺴﺪ ﻧﻘﺼﻨﺎ ﻓﻨﺄﻟﻪ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،٬‬‬
‫ﺃﻱ ﺇﻥ ﲡﻠﻴﻪ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻟﻠﺨﻠﻖ ﻟﻴﺲ ﺇﻻ ﻇﻬﻮﺭﻩ ﺳﺒﺤﺎﻧﻪ ﳍﻢ ﲟﺎ ﻳﻼﺋﻢ ﺣﺎﳍﻢ ﻫﻢ‬
‫ﻻ ﺃﻥ ﺍﻟﻼﻫﻮﺕ ﻫﻮ ﺍﻟﻜﺎﺷﻒ ﺍﳊﻘﻴﻘﻲ ﻭﺍﻟﺘﺎﻡ ﻋﻦ ﺍﳊﻘﻴﻘﺔ؛ ﺇﳕﺎ ﻫﻮ ‪Þ‬ﻣ ‪Æ‬ﻌﺮﱢﻑ ﺑﺎﳊﻘﻴﻘﺔ ﲟﺎ ﻳﻼﺋﻢ ﺣﺎﻝ‬
‫ﻭﻓﻘﺮ ﺍﳋﻠﻖ‪.‬‬

‫‪) :‬ﻫﻞ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﺎﺭﻓﹰﺎ ﺑﻨﻔﺴﻪ ﻗﺒﻞ‬ ‫ﻋﻦ ﺍﺑﻦ ﺳﻨﺎﻥ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻟﺮﺿﺎ‬
‫ﺃﻥ ﳜﻠﻖ ﺍﳋﻠﻖ ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،٬‬ﻗﻠﺖ‪ :‬ﻳﺮﺍﻫﺎ ﻭﻳﺴﻤﻌﻬﺎ ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﺫﻟﻚ؛ ﻷﻧﻪ ﱂ ﻳﻜﻦ‬
‫ﻳﺴﺄﳍﺎ ﻭﻻ ﻳﻄﻠﺐ ﻣﻨﻬﺎ‪ ،٬‬ﻫﻮ ﻧﻔﺴﻪ ﻭﻧﻔﺴﻪ ﻫﻮ‪ ،٬‬ﻗﺪﺭﺗﻪ ﻧﺎﻓﺬﺓ ﻓﻠﻴﺲ ﳛﺘﺎﺝ ﺃﻥ ﻳﺴﻤﻲ ﻧﻔﺴﻪ‪،٬‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 58‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﻟﻜﻨﻪ ﺍﺧﺘﺎﺭ ﻟﻨﻔﺴﻪ ﺃﲰﺎﺀ ﻟﻐﲑﻩ ﻳﺪﻋﻮﻩ ´ﺎ؛ ﻷﻧﻪ ﺇﺫﺍ ﱂ ﻳﺪﻉ ﺑﺎﲰﻪ ﱂ ﻳﻌﺮﻑ‪ ،٬‬ﻓﺄﻭﻝ ﻣﺎ ﺍﺧﺘ ـﺎﺭ‬
‫ﻟﻨﻔﺴﻪ‪ :‬ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ ﻷﻧﻪ ﺃﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ‪ ،٬‬ﻓﻤﻌﻨﺎﻩ ﺍﷲ ﻭﺍﲰﻪ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،٬‬ﻫﻮ ﺃﻭﻝ ﺃﲰﺎﺋﻪ‪،٬‬‬
‫ﻋﻼ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ( )‪.(1‬‬

‫‪Æ‬ﻋ ‪ã‬ﻦ ﹶﺃ ‪ã‬ﺳﻤ‪Æ‬ﺎ ِﺀ ﺍﻟﻠ‪á â‬ﻪ ﻭ‪Æ‬ﺍ ‪ã‬ﺷ‪á‬ﺘﻘﹶﺎ‪á‬ﻗﻬ‪Æ‬ﺎ ﺍﻟ‪â‬ﻠ ‪Þ‬ﻪ ‪á‬ﻣﻤﱠﺎ‬ ‫ﺤ ﹶﻜ ﹺﻢ ﹶﺃﻧﱠ ‪Þ‬ﻪ ‪Æ‬ﺳﹶﺄ ﹶﻝ ﹶﺃﺑ‪Æ‬ﺎ ‪Æ‬ﻋ‪ã‬ﺒ ‪á‬ﺪ ﺍﻟﻠ‪á â‬ﻪ‬
‫ﻭﺗﻘﺪﻡ ‪Æ‬ﻋ ‪ã‬ﻦ ‪á‬ﻫﺸ‪Æ‬ﺎ ﹺﻡ ‪ã‬ﺑ ﹺﻦ ﺍﹾﻟ ‪Æ‬‬
‫ﺸ@ﺘ ﱞﻖ ‪G‬ﻣ ‪A‬ﻦ ﹺﺇﹶﻟ ‪o‬ﻪ ﻭ@ﺇﹺﻟﹶﻪ‪@ Â‬ﻳ ﹾﻘ@ﺘﻀ‪G‬ﻲ @ﻣ ﹾﺄﻟﹸﻮﻫﹰﺎ‪ ،٬‬ﻭ@ﺍﻟ‪G‬ﺎ ‪A‬ﺳ ‪M‬ﻢ ﹶﻏﻴ‪A‬ﺮ‪ M‬ﺍﻟﹾﻤ‪M‬ﺴ@ﻤﱠﻰ‬
‫‪) :‬ﻳ@ﺎ ‪G‬ﻫﺸ@ﺎ ‪M‬ﻡ‪ ،٬‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪M‬ﻣ ‪A‬‬ ‫ﻫ‪Æ Þ‬ﻮ ﻣ‪Þ‬ﺸ‪ã‬ﺘ‪Æ‬ﻖﱞ‪ ،٬‬ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﹶﻓ @ﻤ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ @ﻢ ﺩ‪M‬ﻭ ﹶﻥ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ ﹶﻓ ﹶﻘ ‪A‬ﺪ ﹶﻛ ﹶﻔ @ﺮ @ﻭﹶﻟ ‪A‬ﻢ @ﻳ ‪A‬ﻌ‪M‬ﺒ ‪A‬ﺪ @ﺷﻴ‪A‬ﺌﹰﺎ‪@ ،٬‬ﻭ @ﻣ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ @ﻢ ﻭ@ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ ﹶﻓ ﹶﻘ ‪A‬ﺪ ﹶﺃ ‪A‬ﺷ @ﺮ @ﻙ‬
‫@ﻭ @ﻋ@ﺒ @ﺪ ﺍﹾﺛ@ﻨ ‪A‬ﻴ ﹺﻦ‪@ ،٬‬ﻭ @ﻣ ‪A‬ﻦ @ﻋ@ﺒ @ﺪ ﺍﹾﻟ @ﻤ ‪A‬ﻌﻨ@ﻰ ﺩ‪M‬ﻭ ﹶﻥ ﺍﻟ‪G‬ﺎ ‪A‬ﺳ ﹺﻢ ﹶﻓﺬﹶﺍ @ﻙ ﺍﻟﱠﺘ ‪A‬ﻮﺣ‪G‬ﻴ ‪M‬ﺪ()‪.(2‬‬

‫‪:‬‬ ‫ﻭﺍﺿﺢ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻘﻂ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﻟﺘﺪﺑﺮ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ‬ ‫ﻭﻛﻼﻡ ﺍﻷﺋﻤﺔ‬
‫)ﻗﺪﺭﺗﻪ ﻧﺎﻓﺬﺓ ﻓﻠﻴﺲ ﳛﺘﺎﺝ ﺃﻥ ﻳﺴﻤﻲ ﻧﻔﺴﻪ‪ ،٬‬ﻭﻟﻜﻨﻪ ﺍﺧﺘﺎﺭ ﻟﻨﻔﺴﻪ ﺃﲰﺎﺀ ﻟﻐﲑﻩ ﻳﺪﻋﻮﻩ ´ﺎ؛ ﻷﻧﻪ ﺇﺫﺍ‬
‫ﺸ@ﺘ ﱞﻖ ‪G‬ﻣ ‪A‬ﻦ ﹺﺇﹶﻟ ‪o‬ﻪ ﻭ@ﺇﹺﻟﹶﻪ‪@ Â‬ﻳ ﹾﻘ@ﺘﻀ‪G‬ﻲ‬
‫‪) :‬ﻳ@ﺎ ‪G‬ﻫﺸ@ﺎ ‪M‬ﻡ‪ ،٬‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪M‬ﻣ ‪A‬‬ ‫ﱂ ﻳﺪﻉ ﺑﺎﲰﻪ ﱂ ﻳﻌﺮﻑ(‪ ،٬‬ﻭﻗﻮﻝ ﺍﻻﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ‬
‫@ﻣ ﹾﺄﻟﹸﻮﻫﹰﺎ(‪.‬‬

‫ﻭﻟﺘﺘﻮﺿﺢ ﺍﻟﺼﻮﺭﺓ ﺃﻛﺜﺮ ﻻﺑﺪ ﺃﻥ ﻧﻌﺮﻑ ﺃﻥ ﻣﻌﺮﻓﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺼﻔﺎﺗﻪ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﻴﺔ ﻭﺗﺎﻣﺔ‬
‫ﻏﲑ ﳑﻜﻨﺔ ﻷﻣﺮﻳﻦ‪:‬‬

‫ﻣﺎ ﻫﻮ ﺇﻻ ﻭﺟﻪ‬ ‫ﺍﷲ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺇﻥ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﲨﻴﻌﹰﺎ ﺑﻞ ﻭﺟﺎﻣﻌﻬﺎ ﻭﻫﻮ ﺍﻟﻼﻫﻮﺕ‬
‫ﻭﺍﺟﻬﻨﺎ ﺑﻪ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲟﺎ ﻳﻨﺎﺳﺐ ﺣﺎﻟﻨﺎ‪ ،٬‬ﻓﺎﻟﻼﻫﻮﺕ ﻟﻴﺲ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻫﻮ ﻃﺮﻳﻖ ﳌﻌﺮﻓﺔ‬
‫ﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﻓﺎﻟﻮﻗﻮﻑ ﻋﻨﺪﻩ ﻭﺍﻋﺘﺒﺎﺭ ﻣﻌﺮﻓﺘﻪ ﻫﻲ ﺍﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻮ ﲤﺎﻣﹰﺎ ﻛﺎﻟﻮﻗﻮﻑ ﰲ ﻣﻨﺘﺼﻒ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﳍﺪﻑ ﻭﺍﺩﻋﺎﺀ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳍﺪﻑ‪.‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﻥ ﺍﻟﺼﻔﺎﺕ ﻋﻨﺪﻣﺎ ﺗﻨﺴﺐ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺗﻜﻮﻥ ﻣﻄﻠﻘﺔ‪ ،٬‬ﻓﻜﻴﻒ ﳝﻜﻦ ﻟﻐﲑ ﺍﳌﻄﻠﻖ ﺃﻥ‬
‫ﻳ‪Æ‬ﻌﺮﹺﻑ ﺍﳌﻄﻠﻖ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﰲ ﺣﲔ ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﺎﻣﺔ ﺗﻌﲏ ﺃﻥ ﺍﻟﻌﺎﺭﻑ ﺑﺎﻟﺸﻲﺀ ﳏﻴﻂ ﺑﻪ‪ ،٬‬ﻭﻻ ﳛﻴﻂ‬
‫ﺑﺎﻟﺸﻲﺀ ﺇﻻ ﻣﻦ ﻫﻮ ﻓﻮﻗﻪ ﺃﻭ ﻣﺴﺎ ﹴﻭ ﻟﻪ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﺩﻋﺎﺀ ﺇﻣﻜﺎﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﻹﳍﻴﺔ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﺩﻋﺎﺀ ﺗﻌﺪﺩ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻭﲟﺜﺎﺑﺔ ﺟﻌﻞ ﺍﻟﻌﺎﺭﻑ ﻭﻫﻮ ﳐﻠﻮﻕ‬

‫‪ -1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.113‬‬

‫‪ -2‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪ 87‬ح‪.2‬‬
 ‫‪59...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ ﻭﻫﺬﺍ ﺑﺎﻃﻞ‪ ،٬‬ﺇﺫﻥ ﻓﻤﺎ ﳝﻜﻦ ﺃﻥ ﻧﻌﺮﻓﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻫﻮ ﲡﻠﻴﺎ‪N‬ﺎ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻭﻣﻦ ﺍﳌﺆﻛﺪ‬
‫ﺇﻥ ﺃﻗﺮﺏ ﲡﻠﻴﺎ‪N‬ﺎ ﳍﺎ ﻫﻢ ﺣﺠﺞ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﻭﺧﻠﻔﺎﺅﻩ ﰲ ﺃﺭﺿﻪ)‪.(1‬‬

‫ﻼ ﻭﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌﺮﻑ ﻛﻞ ﻣﺎ ﳝﻜﻦ ﻣﻌﺮﻓﺘﻪ ﻋﻦ ﺍﻟﺮﲪﺔ ﻓﻴﻤﻜﻨﻨﺎ ﻣﻌﺮﻓﺘﻬﺎ ﻣﻦ‬ ‫ﻓﻠﻮ ﺃﺧﺬﻧﺎ ﺍﻟﺮﲪﺔ ﻣﺜ ﹰ‬
‫ﻋﻼﻗﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻣﻊ ﺑﻘﻴﺔ ﺍﳋﻠﻖ‪ ،٬‬ﻭﻟﻨﻔﺮﺿﻬﺎ ﺗﺘﺮﺍﻭﺡ ﺑﲔ )‪ (99 80‬ﺑﺎﳌﺌﺔ‪ ،٬‬ﻭﻛﻞ ﻣﻨﻬﻢ‬
‫ﲝﺴﺒﻪ‪ ،٬‬ﻭﻟﻜﻨﻬﺎ ﺃﺑﺪﹰﺍ ﻻ ﺗﻜﻮﻥ ﰲ ﺃﺣﺪﻫﻢ ﻣﺌﺔ ﺑﺎﳌﺌﺔ؛ ﻷﻥ ﻣﻦ ﻳﺘﺼﻒ ™ﺎ ﺣﻴﻨﻬﺎ ﺳﻴﻜﻮﻥ ﻛﻤﺎﻝ‬
‫ﻻ ﻧﻘﺺ ﻓﻴﻪ ﻭﻏﲎ ﻻ ﻓﻘﺮ ﻣﻌﻪ‪ ،٬‬ﺃﻱ ﺇﻧﻪ ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ ﻭﻫﺬﺍ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﻟﻴﺲ ﺧﻠﻘﻪ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺗﺒﻘﻰ ﻣﻌﺮﻓﺘﻨﺎ ﺑﺎﻟﺮﲪﺔ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﻏﲑ ﺗﺎﻣﺔ ﻭﻏﺎﻳﺔ ﻣﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺮﲪﺔ‬
‫ﺍﳌﻄﻠﻘﺔ‪.‬‬

‫ﻭﻫﺬﺍ ﻳﻌﲏ ﺑﺎﺧﺘﺼﺎﺭ ﺃ—ﺎ ﻣﻌﺮﻓﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻨﻘﺺ)‪ ،٬(2‬ﺃﻱ ﺇ—ﺎ ﻣﻌﺮﻓﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺘﱰﻳﻪ‬
‫ﺃﻭ ﺍﻟﺘﺴﺒﻴﺢ ﻭﳍﺬﺍ ﻗﻠﺖ ﻭﻗﺪﻣﺖ ﺑﺄﻥ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﺘﺴﺒﻴﺢ ﻻ ﰲ ﺍﻟﻮﺻﻒ‪.‬‬

‫ﻭﺃﻳﻀﹰﺎ ﻫﻲ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﻣﺔ ﺍﳋﻠﻖ ﻣﺮﺗﺒﻄﺔ ﲞﻠﻔﺎﺀ ﺍﷲ ﰲ ﺃﺭﺿﻪ‪ ،٬‬ﻓﺒﻬﻢ ﻳﻌﺮﻑ ﺍﷲ ﻭ™ﻢ‬
‫ﻳﻜﻮﻥ ﺍﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﻓﱪﲪﺘﻬﻢ ﺗﻌﺮﻑ ﺭﲪﺘﻪ ﺍﳌﻄﻠﻘﺔ‪ ،٬‬ﻭﺑﺮﺑﻮﺑﻴﺘﻬﻢ ﰲ ﺍﳋﻠﻖ ﺗﻌﺮﻑ ﺭﺑﻮﺑﻴﺘﻪ ﺍﳌﻄﻠﻘﺔ‪،٬‬‬
‫ﻭﺑﻼﻫﻮ‪N‬ﻢ ﰲ ﺍﳋﻠﻖ ﻳﻌﺮﻑ ﻻﻫﻮﺗﻪ ﺍﳌﻄﻠﻖ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﻣﻦ ﺩﻭ—ﻢ ﻻ ﻣﻌﺮﻓﺔ ﻭﻻ ﺗﻮﺣﻴﺪ ﻋﻨﺪ ﺑﻘﻴﺔ‬
‫ﺍﳋﻠﻖ‪.‬‬

‫ﻓﺎﻟﺘﻮﺣﻴﺪ ﺇﺫﻥ ﻣﺮﺗﺒﻂ ﲞﻠﻔﺎﺀ ﺍﷲ ﺇﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ ﺑﻞ ﻟﻮ ﺩﻗﻘﻨﺎ ﰲ ﺍﻷﻣﺮ ﻟﻌﻠﻤﻨﺎ ﳑﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﳌﻌﺮﻓﺔ‬
‫ﻭﺍﻟﺘﻮﺣﻴﺪ ﻏﲑ ﳑﻜﻨﺔ ﻟﺒﻘﻴﺔ ﺍﳋﻠﻖ‪ ،٬‬ﻟﻮﻻ ﺍﳌﺨﻠﻮﻕ ﺍﻻﻭﻝ ﺃﻭ ﺍﻟﻌﻘﻞ ﺍﻷﻭﻝ ﺃﻭ ﳏﻤﺪ ﺍﻟﺬﻱ ‪Æ‬ﻋﺮﱠﻑ‬
‫ﺍﳋﻠﻖ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫ي ﻷن اﻟﻤﻌﺮﻓﺔ ﺗﺘﻢ ﺑﻬﻢ وﻣﻦ ﺧﻼﻟﻬﻢ(‪.‬‬

‫‪ -1‬ﺗﻘﺪم اﻟﻘﻮل‪) :‬أي إن ﺑﻌﺜﻬﻢ ﺿﺮور ٌ‬
‫ﻼ ﺗﺠﻠﻲ اﻟﻌﺪل ﻓﻴﻪ ﺑﻨﺴﺒﺔ ‪ 99‬ﺑﺎﻟﻤﺌﺔ‬
‫‪ -2‬ﻓﻠﻮ ﻓﺮﺿﻨﺎ أن اﻟﻌﺪل ﻳﻘﺎﺑﻠﻪ اﻟﻈﻠﻢ وﻓﺮﺿﻨﺎ أن أﺣﺪ ﺧﻠﻔﺎء اﷲ ﻓﻲ أرﺿﻪ ﻣﺜ ً‬
‫وﻳﺒﻘﻰ اﻟﻮاﺣﺪ ﺑﺎﻟﻤﺌﺔ هﻲ ﻧﺴﺒﺔ اﻟﻈﻠﻢ ﻓﻲ ﺻﻔﺤﺔ وﺟﻮدﻩ‪ ،‬وأﻧﻨﺎ ﺗﻤﻜﻨﺎ ﻣﻦ ﻣﻌﺮﻓﺔ هﺬا اﻟﺨﻠﻴﻔﺔ ﻣﻦ ﺧﻠﻔﺎء اﷲ ﻓﻲ‬
‫أرﺿﻪ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ‪ ،‬ﻓﻨﻜﻮن ﻗﺪ ﻋﺮﻓﻨﺎ اﻟﻌﺪل ﺑﻨﺴﺒﺔ ‪ 99‬ﺑﺎﻟﻤﺌﺔ وﻋﺮﻓﻨﺎ اﻟﻈﻠﻢ اﻟﻤﺘﻀﻤﻦ ﻓﻲ ﺻﻔﺤﺔ وﺟﻮدﻩ‪ ،‬ﻓﺎﻵن إذا‬
‫أردﻧﺎ أن ﻧﺼﻒ اﻟﻌﺪل اﻟﻤﻄﻠﻖ اﻋﺘﻤﺎدًا ﻋﻠﻰ ﻣﻌﺮﻓﺘﻨﺎ هﺬﻩ ﻓﻼ ﻳﺴﻌﻨﺎ أن ﻧﻘﻮل ﻋﻦ اﻟﻌﺪل اﻟﻤﻄﻠﻖ‪ ،‬ﻏﻴﺮ أﻧﻪ ﻋﺪل ﻻ‬
‫ﻇﻠﻢ ﻓﻴﻪ أي إﻧﻨﺎ اﻋﺘﻤﺪﻧﺎ ﻓﻲ ﻣﻌﺮﻓﺘﻨﺎ اﻟﻌﺪل اﻟﻤﻄﻠﻖ ﻋﻠﻰ ﻧﻔﻲ اﻟﻈﻠﻢ ﻋﻦ ﺳﺎﺣﺔ اﻟﻌﺪل اﻟﻤﻄﻠﻖ‪ ،‬وهﺬا اﻟﻨﻔﻲ ﻟﻠﻈﻠﻢ ﺑﻴﻦ‬
‫ﻟﻨﺎ ﺑﻮﺿﻮح ﺗﺎم ﻋﺠﺰﻧﺎ ﻋﻦ ﻣﻌﺮﻓﺔ اﻟﻌﺪل اﻟﻤﻄﻠﻖ‪.‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 60‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻋﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺻﺎﱀ ﺍﳍﺮﻭﻱ‪ ،٬‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺮﺿﺎ‪ ،٬‬ﻋﻦ ﺃﺑﻴﻪ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻋﻦ‬
‫ﺃﺑﻴﻪ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،٬‬ﻋﻦ ﺃﺑﻴﻪ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،٬‬ﻋﻦ ﺃﺑﻴﻪ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‪ ،٬‬ﻋﻦ ﺃﺑﻴﻪ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‪،٬‬‬
‫‪) :‬ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺧﻠﻘﹰﺎ ﺃﻓﻀﻞ ﻣﲏ ﻭﻻ‬ ‫‪ ،٬‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﻋﻦ ﺃﺑﻴﻪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫‪ :‬ﻓﻘﻠﺖ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻓﺄﻧﺖ ﺃﻓﻀﻞ ﺃﻡ ﺟﱪﺋﻴﻞ ؟ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﻠﻲ‪،٬‬‬ ‫ﺃﻛﺮﻡ ﻋﻠﻴﻪ ﻣﲏ‪ ،٬‬ﻗﺎﻝ ﻋﻠﻲ‬
‫ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﻀﻞ ﺃﻧﺒﻴﺎﺀﻩ ﺍﳌﺮﺳﻠﲔ ﻋﻠﻰ ﻣﻼﺋﻜﺘﻪ ﺍﳌﻘﺮﺑﲔ‪ ،٬‬ﻭﻓﻀﻠﲏ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻨﺒﻴﲔ‬
‫ﻭﺍﳌﺮﺳﻠﲔ‪ ،٬‬ﻭﺍﻟﻔﻀﻞ ﺑﻌﺪﻱ ﻟﻚ ﻳﺎ ﻋﻠﻲ ﻭﻟﻸﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻙ‪ ،٬‬ﻭﺇﻥ ﺍﳌﻼﺋﻜﺔ ﳋﺪﺍﻣﻨﺎ ﻭﺧﺪﺍﻡ ﳏﺒﻴﻨﺎ‪.‬‬

‫ﻳﺎ ﻋﻠﻲ‪ ،٬‬ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﻟﻌﺮﺵ ﻭﻣﻦ ﺣﻮﻟﻪ ﻳﺴﺒﺤﻮﻥ ﲝﻤﺪ ﺭ´ﻢ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ‬
‫ﺑﻮﻻﻳﺘﻨﺎ‪ ،٬‬ﻳﺎ ﻋﻠﻲ ﻟﻮﻻ ﳓﻦ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺁﺩﻡ ﻭﻻ ﺣﻮﺍﺀ ﻭﻻ ﺍﳉﻨﺔ ﻭﻻ ﺍﻟﻨﺎﺭ‪ ،٬‬ﻭﻻ ﺍﻟﺴﻤﺎﺀ ﻭﻻ‬
‫ﺍﻷﺭﺽ‪ ،٬‬ﻓﻜﻴﻒ ﻻ ﻧﻜﻮﻥ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪ ،٬‬ﻭﻗﺪ ﺳﺒﻘﻨﺎﻫﻢ ﺇﱃ ﻣﻌﺮﻓﺔ ﺭﺑﻨﺎ ﻭﺗﺴﺒﻴﺤﻪ ﻭ•ﻠﻴﻠﻪ‬
‫ﻭﺗﻘﺪﻳﺴﻪ‪ ،٬‬ﻷﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻋﺰﻭﺟﻞ ﺧﻠﻖ ﺃﺭﻭﺍﺣﻨﺎ ﻓﺄﻧﻄﻘﻨﺎ ﺑﺘﻮﺣﻴﺪﻩ ﻭﲢﻤﻴﺪﻩ‪.‬‬

‫ﰒ ﺧﻠﻖ ﺍﳌﻼﺋﻜﺔ ﻓﻠﻤﺎ ﺷﺎﻫﺪﻭﺍ ﺃﺭﻭﺍﺣﻨﺎ ﻧﻮﺭﹰﺍ ﻭﺍﺣﺪﹰﺍ ﺍﺳﺘﻌﻈﻤﻮﺍ ﺃﻣﺮﻧﺎ‪ ،٬‬ﻓﺴﺒﺤﻨﺎ ﻟﺘﻌﻠﻢ‬
‫ﺍﳌﻼﺋﻜﺔ ﺇﻧﺎ ﺧﻠﻖ ﳐﻠﻮﻗﻮﻥ‪ ،٬‬ﻭﺃﻧﻪ ﻣﱰﻩ ﻋﻦ ﺻﻔﺎﺗﻨﺎ‪ ،٬‬ﻓﺴﺒﺤﺖ ﺍﳌﻼﺋﻜﺔ ﺑﺘﺴﺒﻴﺤﻨﺎ ﻭﻧﺰﻫﺘﻪ ﻋﻦ‬
‫ﺻﻔﺎﺗﻨﺎ ‪ ،٬‬ﻓﻠﻤﺎ ﺷﺎﻫﺪﻭﺍ ﻋﻈﻢ ﺷﺄﻧﻨﺎ ﻫﻠﻠﻨﺎ‪ ،٬‬ﻟﺘﻌﻠﻢ ﺍﳌﻼﺋﻜﺔ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺇﻧﺎ ﻋﺒﻴﺪ ﻭﻟﺴﻨﺎ ﺑﺂﳍﺔ‬
‫ﳚﺐ ﺃﻥ ﻧﻌﺒﺪ ﻣﻌﻪ ﺃﻭ ﺩﻭﻧﻪ‪ ،٬‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،٬‬ﻓﻠﻤﺎ ﺷﺎﻫﺪﻭﺍ ﻛﱪ ﳏﻠﻨﺎ ﻛ‡ﺒﺮﻧﺎ ﻟﺘﻌﻠﻢ ﺍﳌﻼﺋﻜﺔ‬
‫ﺃﻥ ﺍﷲ ﺃﻛﱪ ﻣﻦ ﺃﻥ ﻳﻨﺎﻝ ﻋﻈﻢ ﺍﶈﻞ ﺇﻻ ﺑﻪ‪ ،٬‬ﻓﻠﻤﺎ ﺷﺎﻫﺪﻭﺍ ﻣﺎ ﺟﻌﻠﻪ ﺍﷲ ﻟﻨﺎ ﻣﻦ ﺍﻟﻌﺰ ﻭﺍﻟﻘﻮﺓ ﻗﻠﻨﺎ‪:‬‬
‫ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﻟﺘﻌﻠﻢ ﺍﳌﻼﺋﻜﺔ ﺃﻥ ﻻ ﺣﻮﻝ ﻟﻨﺎ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،٬‬ﻓﻠﻤﺎ ﺷﺎﻫﺪﻭﺍ ﻣﺎ ﺃﻧﻌﻢ‬
‫ﺍﷲ ﺑﻪ ﻋﻠﻴﻨﺎ ﻭﺃﻭﺟﺒﻪ ﻟﻨﺎ ﻣﻦ ﻓﺮﺽ ﺍﻟﻄﺎﻋﺔ ﻗﻠﻨﺎ‪ :‬ﺍﳊﻤﺪ ﷲ ﻟﺘﻌﻠﻢ ﺍﳌﻼﺋﻜﺔ ﻣﺎ ﳛﻖ ﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ‬
‫ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﳊﻤﺪ ﻋﻠﻰ ﻧﻌﻤﺘﻪ‪ ،٬‬ﻓﻘﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ‪ :‬ﺍﳊﻤﺪ ﷲ‪ ،٬‬ﻓﺒﻨﺎ ﺍﻫﺘﺪﻭﺍ ﺇﱃ ﻣﻌﺮﻓﺔ ﺗﻮﺣﻴﺪ ﺍﷲ‬
‫ﻭﺗﺴﺒﻴﺤﻪ ﻭ•ﻠﻴﻠﻪ ﻭﲢﻤﻴﺪﻩ ﻭﲤﺠﻴﺪﻩ‪.‬‬

‫ﰒ ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺧﻠﻖ ﺁﺩﻡ ﻓﺄﻭﺩﻋﻨﺎ ﺻﻠﺒﻪ ﻭﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ ﺗﻌﻈﻴﻤﺎ ﻟﻨﺎ‬
‫ﻭﺇﻛﺮﺍﻣﺎ‪ ،٬‬ﻭﻛﺎﻥ ﺳﺠﻮﺩﻫﻢ ﷲ ﻋﺰﻭﺟﻞ ﻋﺒﻮﺩﻳﺔ ﻭﻵﺩﻡ ﺇﻛﺮﺍﻣﹰﺎ ﻭﻃﺎﻋﺔ ﻟﻜﻮﻧﻨﺎ ﰲ ﺻﻠﺒﻪ‪ ،٬‬ﻓﻜﻴﻒ‬
‫ﻻ ﻧﻜﻮﻥ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻗﺪ ﺳﺠﺪﻭﺍ ﻵﺩﻡ ﻛﻠﻬﻢ ﺃﲨﻌﻮﻥ‪ ،٬‬ﻭﺇﻧﻪ ﳌﺎ ﻋﺮﺝ ﰉ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺃ ﹼﺫﻥ‬
‫ﺟﱪﺋﻴﻞ ﻣﺜﲎ ﻣﺜﲎ‪ ،٬‬ﻭﺃﻗﺎﻡ ﻣﺜﲎ ﻣﺜﲎ‪ ،٬‬ﰒ ﻗﺎﻝ ﱄ‪ :‬ﺗﻘﺪﻡ ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺟﱪﺋﻴﻞ ﺃﺗﻘﺪﻡ‬
‫ﻀﻠﻚ‬
‫ﻀﻞ ﺃﻧﺒﻴﺎﺀﻩ ﻋﻠﻰ ﻣﻼﺋﻜﺘﻪ ﺃﲨﻌﲔ‪ ،٬‬ﻭﻓ ‡‬
‫ﻋﻠﻴﻚ ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ؛ ﻷﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓ ‡‬
 ‫‪61...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺧﺎﺻﺔ‪،٬‬ﻓﺘﻘﺪﻣﺖ ﻓﺼﻠﻴﺖ ´ﻢ ﻭﻻ ﻓﺨﺮ‪ ،٬‬ﻓﻠﻤﺎ ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺣﺠﺐ ﺍﻟﻨﻮﺭ ﻗﺎﻝ ﱄ ﺟﱪﺋﻴﻞ‪ :‬ﺗﻘﺪﻡ ﻳﺎ‬
‫ﳏﻤﺪ‪ ،٬‬ﻭﲣﻠﻒ ﻋﲏ‪ ،٬‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺟﱪﺋﻴﻞ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺗﻔﺎﺭﻗﲏ ؟ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﺇﻧﺎﻧﺘﻬﺎﺀ‬
‫ﺣﺪﻱ ﺍﻟﺬﻱ ﻭﺿﻌﲏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﻴﻪ ﺇﱃ ﻫﺬﺍ ﺍﳌﻜﺎﻥ‪ ،٬‬ﻓﺈﻥ ﲡﺎﻭﺯﺗﻪ ﺍﺣﺘﺮﻗﺖ ﺃﺟﻨﺤﱵ ﺑﺘﻌﺪﻱ‬
‫ﺣﺪﻭﺩ ﺭﰊ ﺟﻞ ﺟﻼﻟﻪ‪.‬‬

‫ﻓﺰﺝ ﰊ ﰲ ﺍﻟﻨﻮﺭ ﺯﺟﺔ ﺣﱴ ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺣﻴﺚ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﻋﻠﻮ ﻣﻠﻜﻪ‪ ،٬‬ﻓﻨﻮﺩﻳﺖ‪ :‬ﻳﺎ‬
‫ﳏﻤﺪ‪ ،٬‬ﻓﻘﻠﺖ‪ :‬ﻟﺒﻴﻚ ﺭﰊ ﻭﺳﻌﺪﻳﻚ ﺗﺒﺎﺭﻛﺖ ﻭﺗﻌﺎﻟﻴﺖ‪ ،٬‬ﻓﻨﻮﺩﻳﺖ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﻧﺖ ﻋﺒﺪﻱ ﻭﺃﻧﺎ ﺭﺑﻚ‬
‫ﻓﺈﻳﺎﻱ ﻓﺎﻋﺒﺪ ﻭﻋﻠﻲ ﻓﺘﻮﻛﻞ‪ ،٬‬ﻓﺈﻧﻚ ﻧﻮﺭﻱ ﰲ ﻋﺒﺎﺩﻱ ﻭﺭﺳﻮﱄ ﺇﱃ ﺧﻠﻘﻲ ﻭﺣﺠﱵ ﻋﻠﻰ ﺑﺮﻳﱵ‪،٬‬‬
‫ﻟﻚ ﻭﳌﻦ ﺍﺗﺒﻌﻚ ﺧﻠﻘﺖ ﺟﻨﱵ‪ ،٬‬ﻭﳌﻦ ﺧﺎﻟﻔﻚ ﺧﻠﻘﺖ ﻧﺎﺭﻱ‪ ،٬‬ﻭﻷﻭﺻﻴﺎﺋﻚ ﺃﻭﺟﺒﺖ ﻛﺮﺍﻣﱵ‪،٬‬‬
‫ﻭﻟﺸﻴﻌﺘﻬﻢ ﺃﻭﺟﺒﺖ ﺛﻮﺍﰊ‪.‬‬

‫ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺏ‪ ،٬‬ﻭﻣﻦ ﺃﻭﺻﻴﺎﺋﻲ ؟ ﻓﻨﻮﺩﻳﺖ‪ :‬ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﺃﻭﺻﻴﺎﺅﻙ ﺍﳌﻜﺘﻮﺑﻮﻥ ﻋﻠﻰ ﺳﺎﻕ‬
‫ﻋﺮﺷﻲ‪ ،٬‬ﻓﻨﻈﺮﺕ ﻭﺃﻧﺎ ﺑﲔ ﻳﺪﻱ ﺭﰊ ﺟﻞ ﺟﻼﻟﻪ ﺇﱃ ﺳﺎﻕ ﺍﻟﻌﺮﺵ ﻓﺮﺃﻳﺖ ﺍﺛﲎ ﻋﺸﺮ ﻧﻮﺭﹰﺍ‪ ،٬‬ﰲ ﻛﻞ‬
‫ﻧﻮﺭ ﺳﻄﺮ ﺃﺧﻀﺮ ﻋﻠﻴﻪ ﺇﺳﻢ ﻭﺻﻲ ﻣﻦ ﺃﻭﺻﻴﺎﺋﻲ‪ ،٬‬ﺃﻭﳍﻢ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،٬‬ﻭﺁﺧﺮﻫﻢ ﻣﻬﺪﻱ‬
‫ﺃﻣﱵ‪ ،٬‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺏ ﻫﺆﻻﺀ ﺃﻭﺻﻴﺎﺋﻲ ﻣﻦ ﺑﻌﺪﻱ ؟ ﻓﻨﻮﺩﻳﺖ‪ :‬ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﻫﺆﻻﺀ ﺃﻭﻟﻴﺎﺋﻲ ﻭﺃﻭﺻﻴﺎﺋﻲ‬
‫ﻭﺣﺠﺠﻲ ﺑﻌﺪﻙ ﻋﻠﻰ ﺑﺮﻳﱵ ‪ ،٬‬ﻭﻫﻢ ﺃﻭﺻﻴﺎﺅﻙ ﻭﺧﻠﻔﺎﺅﻙ ﻭﺧﲑ ﺧﻠﻘﻲ ﺑﻌﺪﻙ‪ ،٬‬ﻭﻋﺰﰐ ﻭﺟﻼﱄ‪،٬‬‬
‫ﻷﻇﻬﺮﻥ ´ﻢ ﺩﻳﲏ ﻭﻷﻋﻠﲔ ´ﻢ ﻛﻠﻤﱵ ﻭﻷﻃﻬﺮﻥ ﺍﻷﺭﺽ ﺑﺂﺧﺮﻫﻢ ﻣﻦ ﺃﻋﺪﺍﺋﻲ‪ ،٬‬ﻭﻷﻣﻜﻨﻨﻪ‬
‫ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ´ﺎ‪ ،٬‬ﻭﻷﺳﺨﺮﻥ ﻟﻪ ﺍﻟﺮﻳﺎﺡ‪ ،٬‬ﻭﻷﺫﻟﻠﻦ ﻟﻪ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺼﻌﺎﺏ‪ ،٬‬ﻭﻷﺭﻗﻴﻨﻪ ﰲ‬
‫ﺍﻷﺳﺒﺎﺏ‪ ،٬‬ﻭﻷﻧﺼﺮﻧﻪ ﲜﻨﺪﻱ‪ ،٬‬ﻭﻷﻣﺪﻧﻪ ﲟﻼﺋﻜﱵ ﺣﱴ ﺗﻌﻠﻮ ﺩﻋﻮﰐ ﻭﳚﺘﻤﻊ ﺍﳋﻠﻖ ﻋﻠﻰ ﺗﻮﺣﻴﺪﻱ‪،٬‬‬
‫ﰒ ﻷﺩﳝﻦ ﻣﻠﻜﻪ‪ ،٬‬ﻭﻷﺩﺍﻭﻟﻦ ﺍﻷﻳﺎﻡ ﺑﲔ ﺃﻭﻟﻴﺎﺋﻲ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ()‪.(1‬‬

‫***‬

‫‪ -1‬ﻋﻠﻞ اﻟﺸﺮاﺋﻊ ‪ -‬اﻟﺸﻴﺦ اﻟﺼﺪوق ‪ :‬ج‪ 1‬ص‪ ،5‬آﻤﺎل اﻟﺪﻳﻦ وﺗﻤﺎم اﻟﻨﻌﻤﺔ ‪ :‬ص‪.255‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 62‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺼﻼﺓ ﻣﻌﺮﺍﺝ ﺍﳌﺆﻣﻦ ﻭﲤﺜﻞ ﺻﻮﺭﺓ ﳌﻨﻬﺞ ﺍﳌﻌﺮﻓﺔ‪ ،٬‬ﻭﺧﻄﻮﺍﺕ ﺍﳌﻌﺮﻓﺔ ﻭﺍﳊﺮﻛﺎﺕ ﻭﺍﻷﻗﻮﺍﻝ ﻓﻴﻬﺎ‬
‫ﺗﻌﱪ ﻋﻦ ﻣﻨﻬﺞ ﺍﳌﻌﺮﻓﺔ‪ ،٬‬ﻓﺤﺮﻛﺎﺕ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺗﺒﺪﺃ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﰒ ﺍﻟﺮﻛﻮﻉ ﰒ ﺍﻟﺴﺠﻮﺩ ﺗﻌﱪ ﻋﻦ‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﺮﺍﻓﻖ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻷﻧﺎ‪ ،٬‬ﻓﻤﻦ ﺍﻟﻘﻴﺎﻡ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺍﺟﻬﺔ‪ ،٬‬ﺇﱃ ﺍﻟﺮﻛﻮﻉ ﺍﻟﺬﻱ ﳝﺜﻞ ﺗﺬﻟﻞ‬
‫ﻭﺍﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻷﻧﺎ ﺑﺪﺭﺟﺔ ﻣﺎ‪ ،٬‬ﺇﱃ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺬﻱ ﳝﺜﻞ ﺩﺭﺟﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺘﺬﻟﻞ ﻭﺍﳋﻀﻮﻉ ﻭﺍﻻﺑﺘﻌﺎﺩ‬
‫ﻋﻦ ﺍﻷﻧﺎ‪ ،٬‬ﻭﺃﻛﻴﺪ ﺇﻥ ﺍﻟﺘﺬﻟﻞ ﻭﺍﳋﻀﻮﻉ ﻳﺰﺩﺍﺩ ﻣﻊ ﺯﻳﺎﺩﺓ ﺍﳌﻌﺮﻓﺔ)‪ ،٬(1‬ﻛﻤﺎ ﺇﻥ ﺍﳌﻌﺮﻓﺔ ﺗﺰﺩﺍﺩ ﻣﻊ ﺯﻳﺎﺩﺓ‬
‫ﺍﳋﻀﻮﻉ ﻭﺍﻟﺘﺬﻟﻞ‪.‬‬

‫ﻓﺎﻟﺬﻛﺮ ﰲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺍﻟﺬﻱ ﻫﻮ‪ :‬ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻟﻌﻈﻴﻢ ﻭﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻷﻋﻠﻰ ﳝﺜﻞ‬
‫ﻣﺮﺗﺒﺘﲔ ﻣﻦ ﺍﳋﻀﻮﻉ ﻭﺍﻟﺘﺬﻟﻞ ﻭﺍﳌﻌﺮﻓﺔ ﺍﳌﺮﺍﻓﻘﺔ ﻟﻜﻼ ﺍﳌﺮﺗﺒﺘﲔ‪ ،٬‬ﻓﻔﻲ ﺍﻟﺮﻛﻮﻉ ﺗﻨ ـﺰﻳﻪ ﻭﺗﺴﺒﻴﺢ‬
‫ﻭﺗﻘﺪﻳﺲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ‪ ،٬‬ﻭﰲ ﺍﻟﺴﺠﻮﺩ ﺗﻨ ـﺰﻳﻪ ﻭﺗﺴﺒﻴﺢ ﻭﺗﻘﺪﻳﺲ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ‪.‬‬

‫ﻭﺣﻴﺚ ﺇ ﹼﻥ ﺍﻟﺴﺠﻮﺩ ﻣﺮﺗﺒﺔ ﺗﺬﻟﻞ ﺃﻋﻠﻰ ﻭﺃﻋﻈﻢ ﻣﻦ ﻣﺮﺗﺒﺔ ﺍﻟﺘﺬﻟﻞ ﰲ ﺍﻟﺮﻛﻮﻉ ﻓﺎﳌﻨﺎﺳﺐ ﻣﻦ‬
‫ﺍﻟﺘﺴﺒﻴﺢ ﰲ ﺍﻟﺮﻛﻮﻉ ﻫﻮ ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻟﻌﻈﻴﻢ ﺃﻭ ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻟﻌﻠﻲ‪ ،٬‬ﻭﺍﳌﻨﺎﺳﺐ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ ﰲ‬
‫ﺍﻟﺴﺠﻮﺩ ﻫﻮ ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻷﻋﻠﻰ ﺃﻭ ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻷﻋﻈﻢ‪ ،٬‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻷﻋﻈﻢ ﻭﺑﲔ ﺍﻟﻌﻠﻲ‬
‫ﻭﺍﻷﻋﻠﻰ ﺑﻴﱠﻦ)‪ ،٬(2‬ﻭﻳﺒﲔ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﺑﻮﺿﻮﺡ ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﰲ ﺍﻟﺴﺠﻮﺩ ﺍﻟﱵ ﻳﺸﲑ ﳍﺎ ﺍﻟﺴﺠﻮﺩ ﻭﺗﺴﺒﻴﺤﻪ‬
‫ﺃﻋﻈﻢ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﰲ ﺍﻟﺮﻛﻮﻉ ﺍﻟﱵ ﻳﺸﲑ ﳍﺎ ﺍﻟﺮﻛﻮﻉ ﻭﺗﺴﺒﻴﺤﻪ‪.‬‬

‫ﻭﰲ ﻛﻼ ﺍﻟﺘﺴﺒﻴﺤﲔ ﻧﺰﻫﻨﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻟﻨﻘﺺ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﺰﻫﻨﺎﻩ ﻋﻦ ﺃﻥ ﳓﻴﻂ ﺑﻪ ﻣﻌﺮﻓﺔ ﺃﻱ‬
‫ﻧﺰﻫﻨﺎﻩ ﻣﻦ ﺃﻥ ﻧﻌﺮﻓﻪ ﳓﻦ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﰲ ﻛﻼ ﺍﳌﺮﺗﺒﺘﲔ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻷﻋﻈﻢ ﺍﻭ ﺍﻟﻼﻫﻮﺕ " ﺍﷲ "‬
‫ﻭﺍﳊﻘﻴﻘﺔ " ﻫﻮ "‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﻜﻮﻥ ﻗﺪ ﺃﺛﺒﺘﻨﺎ ﺑﻘﻮﻟﻨﺎ ﻫﺬﺍ ﺃﻧﻨﺎ ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‬
‫ﻼ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻭﺍﺟﻬﺘﻨﺎ ﺑﻪ‪.‬‬
‫ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﻓﻀ ﹰ‬

‫‪ -1‬اﻧﻈﺮ اﻟﺮواﻳﺔ ﻓﻲ اﻟﻤﻠﺤﻖ رﻗﻢ )‪. (5‬‬

‫‪ -2‬ﻟﻴﺲ ﻓﻲ اﻟﻌﺮﺑﻴﺔ ﻓﻘﻂ ﺑﻞ وﻓﻲ ﻟﻐﺎت أﺧﺮى ﻣﺜﻞ اﻹﻧﺠﻠﻴﺰﻳﺔ ‪.greater – greatest - great :‬‬
 ‫ﺃﻣﺮ ﺍﻟﺴﺠﻮﺩ ﺍﻷﻭﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ‬

‫ﰲ ﺻﻼﺗﻨﺎ ﺍﻟﻴﻮﻡ ﻧﺴﺠﺪ ﷲ‪ ،٬‬ﻫﺬﺍ ﻣﺎﻧﻌﺮﻓﻪ ﲨﻴﻌﹰﺎ ﻭﻻﳔﺘﻠﻒ ﻓﻴﻪ‪ ،٬‬ﻭﻟﻜﻦ ﺃﻳﻀﹰﺎ ﳓﻦ ﻧﺆﻣﻦ ﺃﻥ‬
‫ﺍﳌﻼﺋﻜﺔ ﺳﺠﺪﻭﺍ ﻵﺩﻡ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﻧﺆﻣﻦ ﺃﻥ ﻳﻌﻘﻮﺏ ﻭﻫﻮ ﻧﱯ ﻭﻣﻌﻪ ﺯﻭﺟﺘﻪ ﻭﺃﺑﻨﺎﺅﻩ ﺳﺠﺪﻭﺍ ﻟﻨﱯ ﺍﷲ‬
‫‪.‬‬ ‫ﻳﻮﺳﻒ‬

‫ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻻ ﳚﺐ ﺃﻥ ﻳﻐﻔﻠﻬﺎ ﻣﻦ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﻨﺠﺎﺓ ﺣﻘﻴﻘﺔ‪ ،٬‬ﻭﺇﻻ ﻛﺎﻥ ﻣﻀﻴﻌﹰﺎ ﻟﺪﻳﻨﻪ ﻋﻦ‬
‫ﻋﻤﺪ؛ ﻷﻥ ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﰲ ﻏﺎﻳﺔ ﺍﻷﳘﻴﺔ ﻭﺍﳋﻄﻮﺭﺓ ﺣﻴﺚ ﺇ ﹼﻥ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺬﻱ ﻳﺮﺗﻜﺰ ﰲ ﺍﻟﺬﻫﻦ ﺍﻟﻴﻮﻡ‬
‫ﺇﻧﻪ ﻏﲑ ﺟﺎﺋﺰ ﻟﻐﲑ ﺍﷲ‪ ،٬‬ﻭﺭﲟﺎ ﻳﺮﻣﻰ ﻣﻦ ﻳﻔﻌﻠﻪ ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻣﻦ ﻗﺒﻞ ﻛﺜﲑ ﳑﻦ ﻻ ﻳﻜﺎﺩﻭﻥ‬
‫ﻭﲨﻴﻌﻬﻢ ﻣﻌﺼﻮﻣﻮﻥ‬ ‫ﻳﻌﻘﻠﻮﻥ‪ ،٬‬ﳒﺪﻩ ﻭﺑﻮﺿﻮﺡ ﺗﺎﻡ ﻗﺪ ﺣﺼﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻳﻌﻘﻮﺏ‬
‫ﻭﻻﳜﻄﺌﻮﻥ‪ ،٬‬ﺑﻞ ﻭﺍﻟﺴﺠﻮﺩ ﻛﺎﻥ ﺑﺄﻣﺮ ﺍﷲ ﻓﻼ ﳛﺴﻦ ﺍﳌﺮﻭﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﺩﻭﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ‬
‫ﺃﻭ ﺇﳘﺎﻟﻪ ﺑﺴﺒﺐ ﺍﻟﻌﺠﺰ ﻋﻦ ﻓﻬﻤﻪ ﻭﺇﺩﺭﺍﻛﻪ ﻛﻤﺎ ﻫﻮ ﺣﺎﺻﻞ ﻣﻦ ﻛﺜﲑﻳﻦ‪ ،٬‬ﺑﻞ ﻻﺑﺪ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ‬
‫ﻳﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻳﻔﻬﻢ ﻛﻞ ﺷﻲﺀ ﰲ ﺩﻳﻦ ﺍﷲ؛ ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﺃﻭ ﻳﺬﻛﺮ ﺷﻴﺌﹰﺎ‪،٬‬‬
‫ﻫﻜﺬﺍ ﻟﻨﻤﺮ ﻋﻠﻴﻪ ﻣﺮﻭﺭ ﺍﻟﻜﺮﺍﻡ ﺩﻭﻥ ﺃﻥ ﻧﻔﻬﻤﻪ ﺃﻭ ﻧﻔﻬﻢ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻓﻴﻪ‪.‬‬

‫ﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ﰲ ﺍﳊﻘﻴﻘﺔ ﻳﻀﻌﻨﺎ ﺃﻣﺎﻡ ﺣﻘﻴﻘﺔ ﺟﻠﻴﺔ ﻭﻫﻲ‪ :‬ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﻗﺎﻝ ﳋﻠﻘﻪ‪:‬‬
‫ﺍﺳﺠﺪﻭﺍ ﱄ ﻷﱐ ﺇﳍﻜﻢ ﻭﺭﺑﻜﻢ‪ ،٬‬ﻫﻮ ﻧﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﳍﻢ‪ :‬ﺍﺳﺠﺪﻭﺍ ﻵﺩﻡ‪ ،٬‬ﻭﺍﺳﺠﺪﻭﺍ ﻟﻴﻮﺳﻒ‬
‫‪ ،٬‬ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﰲ ﻏﺎﻳﺔ ﺍﳋﻄﻮﺭﺓ ﻭﻻﺑﺪ ﺃﻥ ﺗﻔﻬﻢ ﺑﺪﻗﺔ؛ ﻷﻥ ﺍﻟﺴﺠﻮﺩ ﻫﻮ ﻏﺎﻳﺔ ﺍﻟﺘﺬﻟﻞ ﻣﻦ‬
‫ﺍﻟﺴﺎﺟﺪ ﻭﻳﺒﲔ ﻓﻘﺮ ﺍﻟﺴﺎﺟﺪ ﻭﻏﲎ ﺍﳌﺴﺠﻮﺩ ﻟﻪ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺒﲔ ﺑﻮﺿﻮﺡ ﺗﺄﻟﻪ ﺍﻟﺴﺎﺟﺪ ﻟﻠﻤﺴﺠﻮﺩ ﻟﻪ‬
‫ﻭﺍﻋﺘﺮﺍﻓﻪ ﺑﺮﺑﻮﺑﻴﺘﻪ‪.‬‬

‫ﻭﻟﻮ ﺟﻌﻠﻨﺎ ﺍﻷﻣﺮ ﻋﻠﻰ ﺻﻴﻐﺔ ﺳﺆﺍﻝ ﻭﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺳﺠﻮﺩﻧﺎ ﷲ ﳝﺜﻞ ﺃﻗﺼﻰ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻧﻔﻌﻠﻪ ﻣﻦ‬
‫ﺍﻟﺘﺬﻟﻞ؛ ﻟﻨﺒﲔ ﺣﺎﺟﺘﻨﺎ ﻭﻓﻘﺮﻧﺎ ﺍﻟﱵ ﺗﻌﲏ ﺃﻧﻨﺎ ﻧﺘﺄﻟﻪ ﺇﻟﻴﻪ ﻟﻴﻜﻤﻠﻨﺎ ﻭﻧﻌﺘﺮﻑ ﺑﺮﺑﻮﺑﻴﺘﻪ ﻭﺃﻧﻪ ﻣﻜﻤﻞ ﻟﻨﺎ‪،٬‬‬
‫؟ ﻫﻞ ﺃﻥ‬ ‫ﻓﺎﻟﺴﺆﺍﻝ ﺍﻵﻥ‪ :‬ﻣﺎﺫﺍ ﻳﻌﲏ ﺳﺠﻮﺩ ﺍﳌﻼﺋﻜﺔ ﻵﺩﻡ ؟ ﻭﻣﺎﺫﺍ ﻳﻌﲏ ﺳﺠﻮﺩ ﻳﻌﻘﻮﺏ ﻟﻴﻮﺳﻒ‬
‫ﺍﻷﻣﺮ ﻫﻮ ﻫﻮ‪ ،٬‬ﺃﻡ ﺇﻧﻪ ﺗﻐﲑ ؟‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 64‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﺍﻷﻣﺮ ﻫﻮ ﻫﻮ ﻭﱂ ﻳﺘﻐﲑ ﺷﻲﺀ ﳑﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺳﺠﻮﺩ ﺍﻟﺴﺎﺟﺪ ﻟﻠﻤﺴﺠﻮﺩ ﻟﻪ‪،٬‬‬
‫ﻼ ﺳﺠﺪ ﷲ ﻭﺳﺠﺪ ﻟﻴﻮﺳﻒ‬ ‫ﻓﺎﻟﺴﺠﻮﺩ ﻧﻔﺴﻪ ﻭﺍﻟﺴﺎﺟﺪ ﻧﻔﺴﻪ‪ ،٬‬ﻧﻌﻢ ﺗﺒﺪﻝ ﺍﳌﺴﺠﻮﺩ ﻟﻪ ﻓﻴﻌﻘﻮﺏ ﻣﺜ ﹰ‬
‫ﻓﺎﻟﺬﻱ ﺗﻐﲑ ﻓﻘﻂ ﺍﳌﺴﺠﻮﺩ ﻟﻪ ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺩﻻﻟﺔ ﺍﻟﺴﺠﻮﺩ ﺍﻷﻭﻝ ﻭﺩﻻﻟﺔ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺜﺎﱐ‪ ،٬‬ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﺴﺠﻮﺩ ﺍﻷﻭﻝ ﻳﺪﻝ ﻋﻠﻰ ﺗﺄﻟﻪ ﻳﻌﻘﻮﺏ ﻭﺍﻋﺘﺮﺍﻓﻪ ﺑﺮﺑﻮﺑﻴﺔ ﺍﳌﺴﺠﻮﺩ ﻟﻪ ﻓﻜﺬﺍ ﺳﺠﻮﺩﻩ ﺍﻟﺜﺎﱐ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ﺇﳕﺎ ﻳﺒﲔ ﻭﺑﻮﺿﻮﺡ ﺗﺎﻡ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻮﻝ ﺇﱐ ™ﺬﺍ ﺃﻋﺮﻑ‪،٬‬‬
‫ﻭﻣﻦ ﻳﺮﻳﺪ ﻣﻌﺮﻓﺔ ﻻﻫﻮﰐ ﻓﻠﻴﻌﺮﻑ ﻫﺬﺍ ‪ ،٬‬ﻣﻦ ﻳﺮﻳﺪ ﻣﻌﺮﻓﺔ ﺭﺑﻮﺑﻴﱵ ﻓﻠﻴﻌﺮﻑ ﻫﺬﺍ‪.‬‬

‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﻫﺬﻩ ﻧﻌﻤﺔ ﻛﱪﻯ ﻗﺪ ﺑﻴﻨﺖ ﻋﻈﻤﻬﺎ ﺳﺎﺑﻘﹰﺎ ﻋﻨﺪﻣﺎ ﻗﻠﺖ‪ :‬ﺇﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺮﲪﺔ‬
‫ﺍﳌﻄﻠﻘﺔ ﻏﲑ ﳑﻜﻨﺔ ﻟﻨﺎ ﻭﻟﻜﻦ ﻧﻌﺮﻓﻬﺎ ﲟﻌﺮﻓﺔ ﺭﲪﺔ ﻗﺮﻳﺒﺔ ﻟﻠﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ‪ ،٬‬ﻭﻛﻠﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﲪﺔ‬
‫ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ ﻛﺎﻧﺖ ﻣﻌﺮﻓﺘﻨﺎ ﺃﻋﻈﻢ‪ ،٬‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺃﻋﻈﻢ ﺍﻟﻨﻌﻢ ﻋﻠﻰ ﺍﳋﻠﻖ ﻫﻲ ﺧﻠﻔﺎﺀ ﺍﷲ ﰲ‬
‫ﺃﺭﺿﻪ ؛ ﻷﻥ ™ﻢ ﻳﻌﺮﻑ ﺍﷲ ﻭﻳﻮﺣﺪ‪.‬‬

‫‪) :‬ﺍﹶﻟﺴﱠﻼ ‪M‬ﻡ ﻋ@ﻠﻰ‬ ‫‪ ،٬‬ﻗﺎﻝ‬ ‫ﰲ ﻛﻴﻔﻴﺔ ﺯﻳﺎﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‬ ‫ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ‬
‫ﷲ ﻭ@ﺧ‪M‬ﻠﹶﻔﺎﺋ‪G‬ﻪ‪ ،٬G‬ﹶﺍﻟﺴﱠﻼ ‪M‬ﻡ‬
‫ﷲ @ﻭﹶﺍ ‪G‬ﺣﺒ‡ﺎ‪G‬ﺋﻪ‪ ،٬G‬ﺍﹶﻟﺴﱠﻼ ‪M‬ﻡ ﻋ@ﻠﻰ ﹶﺍﻧ‪A‬ﺼﺎ ﹺﺭ ﺍ ِ‬
‫ﺻﻔ‪G‬ﻴﺎ‪G‬ﺋﻪ‪ ،٬G‬ﺍﹶﻟﺴﱠﻼﻡ‪ M‬ﻋ@ﻠﻰ ﺍﹸﻣ@ﻨﺎ ِﺀ ﺍ ِ‬
‫ﷲ @ﻭﹶﺍ ‪A‬‬
‫ﹶﺍ ‪A‬ﻭﻟ‪G‬ﻴﺎ َﺀ ﺍ ِ‬
‫ﷲ ﻭ@ﻧ@ﻬ‪A‬ﻴﹺﻪ‪،٬G‬‬
‫ﻋ@ﻠﻰ ﻣ@ﺤﺎ ‪Õ‬ﻝ @ﻣ ‪A‬ﻌ ﹺﺮ ﹶﻓ ‪G‬ﺔ ﺍﷲِ‪ ،٬‬ﺍﹶﻟﺴﱠﻼ ‪M‬ﻡ ﻋ@ﻠﻰ ﻣ@ﺴﺎ ‪G‬ﻛ ﹺﻦ ‪G‬ﺫ ﹾﻛ ﹺﺮ ﺍﷲِ‪ ،٬‬ﺍﹶﻟﺴﱠﻼ ‪M‬ﻡ ﻋ@ﻠﻰ ‪M‬ﻣ ﹾﻈﻬﹺﺮﻯ ﹶﺍ ‪A‬ﻣ ﹺﺮ ﺍ ِ‬
‫ﲔ‬
‫ﺨﻠ‪G‬ﺼ @‬
‫ﺕ ﺍﷲِ‪ ،٬‬ﺍﹶﻟﺴﱠﻼ ‪M‬ﻡ @ﻋﻠﹶﻰ ﺍﹾﻟُﻤ ‪A‬‬
‫ﺴ@ﺘ ‪G‬ﻘﺮ‡ﻳ @ﻦ ﰱ @ﻣﺮ‪A‬ﺿﺎ ‪G‬‬
‫ﺍﹶﻟﺴﱠﻼ ‪M‬ﻡ @ﻋﻠﹶﻰ ﺍﻟﺪﱡﻋﺎ ‪G‬ﺓ ‪G‬ﺍﻟﹶﻰ ﺍﷲِ‪ ،٬‬ﺍﹶﻟﺴﱠﻼ ‪M‬ﻡ @ﻋﻠﹶﻰ ﺍﹾﻟ ‪M‬ﻤ ‪A‬‬
‫ﰲ ﻃﺎ @ﻋ ‪G‬ﺔ ﺍﷲِ‪ ،٬‬ﺍﹶﻟﺴﱠﻼ ‪M‬ﻡ @ﻋﻠﹶﻰ ﺍ َﹾﻻ ‪G‬ﺩ ﹼﻻ ِﺀ @ﻋﻠﹶﻰ ﺍﷲِ‪ ،٬‬ﺍﹶﻟﺴﱠﻼﻡ‪@ M‬ﻋﻠﹶﻰ ﺍﻟ‪m‬ﺬﻳ @ﻦ @ﻣ ‪A‬ﻦ ﻭﺍﻻ ‪M‬ﻫ ‪A‬ﻢ ﹶﻓ ﹶﻘ ‪A‬ﺪ ﻭﺍﻟﹶﻰ ﺍﷲَ‪،٬‬‬
‫ﻑ ﺍﷲَ‪@ ،٬‬ﻭ @ﻣ ‪A‬ﻦ @ﺟ ﹺﻬ ﹶﻠﻬ‪A M‬ﻢ ﹶﻓ ﹶﻘ ‪A‬ﺪ @ﺟ ﹺﻬ ﹶﻞ ﺍﷲَ‪@ ،٬‬ﻭ @ﻣ ﹺﻦ‬
‫@ﻭ @ﻣ ‪A‬ﻦ ﻋﺎﺩﺍ ‪M‬ﻫ ‪A‬ﻢ ﹶﻓ ﹶﻘ ‪A‬ﺪ ﻋﺎﺩ@ﻯ ﺍﷲِ‪@ ،٬‬ﻭ @ﻣ ‪A‬ﻦ @ﻋ @ﺮ ﹶﻓﻬ‪A M‬ﻢ ﹶﻓ ﹶﻘ ‪A‬ﺪ @ﻋ @ﺮ @‬
‫ﷲ ﺍﹶﻧ‡ﻰ‬
‫ﷲ @ﻋ ﱠﺰ ﻭ@ﺟ@ﻞ‪@ ،٬m‬ﻭﺍﹸﺷ‪ A‬ﹺﻬﺪ‪ M‬ﺍ َ‬
‫ﺨﻠﹼﻰ ‪G‬ﻣ @ﻦ ﺍ ِ‬
‫ﺨﻠﹼﻰ ‪G‬ﻣ ‪A‬ﻨ ‪M‬ﻬ ‪A‬ﻢ ﹶﻓ ﹶﻘ ‪A‬ﺪ @ﺗ @‬
‫ﺼ @ﻢ ﺑﹺﺎﷲِ‪@ ،٬‬ﻭ @ﻣ ‪A‬ﻦ @ﺗ @‬
‫ﺼ @ﻢ ﹺﺑ ﹺﻬ ‪A‬ﻢ ﹶﻓ ﹶﻘ ‪G‬ﺪ ﺍ ‪A‬ﻋ@ﺘ @‬
‫ﺍ ‪A‬ﻋ@ﺘ @‬
‫ﻚ ﻛﹸ ‪Õ‬ﻠ ‪G‬ﻪ‬
‫ﺴ ﱢﺮﻛﹸ ‪A‬ﻢ ﻭ@ﻋ@ﻼﻧﹺﻴ@ﺘ‪G‬ﻜﹸﻢ‪ ،٬A‬ﻣ‪M‬ﻔﹶ ﱢﻮﺽ‪ Â‬ﰱ ﺫ‪G‬ﻟ @‬
‫ﺳ‪G‬ﻠﹾﻢ‪G Â‬ﻟ @ﻤ ‪A‬ﻦ ﺳﺎﹶﻟ ‪A‬ﻤ‪M‬ﺘﻢ‪ ،٬A‬ﻭ@ﺣ@ﺮ‪A‬ﺏ‪G Â‬ﻟ @ﻤ ‪A‬ﻦ ﺣﺎﺭ@ﺑ‪A‬ﺘ‪M‬ﻢ‪ ،٬A‬ﻣ‪M‬ﺆ‪A‬ﻣ‪G‬ﻦ‪ Â‬ﹺﺑ ِ‬
‫ﺤ ﱠﻤ ‪o‬ﺪ‬
‫ﷲ ﻋ@ﻠﻰ ﻣ‪@ M‬‬
‫ﺻﻠ‪m‬ﻰ ﺍ ُ‬
‫ﷲ ‪G‬ﻣ ‪A‬ﻨ ‪M‬ﻬﻢ‪@ ،٬A‬ﻭ @‬
‫ﺲ @ﻭﹶﺍﺑ‪@ A‬ﺮﺃﹸ ‪G‬ﺍﻟﹶﻰ ﺍ ِ‬
‫ﺠ ﱢﻦ ﻭ@ﺍ ِﹾﻻ‪A‬ﻧ ﹺ‬
‫ﺤ ﱠﻤ ‪o‬ﺪ ‪G‬ﻣ @ﻦ ﺍﹾﻟ ﹺ‬
‫ﷲ @ﻋ ‪M‬ﺪ ﱠﻭ ﺁ ﹺﻝ ﻣ‪@ M‬‬
‫ﺍ‪G‬ﻟﹶﻴ‪A‬ﻜﹸﻢ‪ ،٬A‬ﹶﻟ @ﻌ @ﻦ ﺍ ُ‬
‫ﻭ@ﺁ‪G‬ﻟ ‪G‬ﻪ( )‪.(1‬‬

‫ﺴﹶﺄﻟﹸ ﱠﻦ @ﻳ ‪A‬ﻮ @ﻣ‪G‬ﺌ ‪o‬ﺬ @ﻋ ﹺﻦ ﺍﻟﱠﻨﻌ‪G‬ﻴ ﹺﻢ﴾)‪ ،٬(2‬ﻭﺍﳌﻼﺋﻜﺔ ﻗﺪ ﻋﺮﻓﻮﺍ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‬
‫ﻭﻟﺬﺍ ﲰﺎﻫﻢ ﺍﷲ ﺑﺎﻟﻨﻌﻴﻢ ﴿ﹶﻟﺘ‪A M‬‬
‫ﻋﻨﺪﻣﺎ ﻋﺮﻓﻬﻢ ﺁﺩﻡ ﲟﺎ ﻛﺎﻧﻮﺍ ﳚﻬﻠﻮﻥ‪) ،٬‬ﻗﺎﻝ ﺃﻧﺒﺌﻬﻢ ﺑﺄﲰﺎﺋﻬﻢ(‪ ،٬‬ﺃﻱ ﻋﺮﻓﻬﻢ ﺑﺎﷲ ﻭﺑﺄﲰﺎﺀ ﺍﷲ‪ ،٬‬ﻓﻜﺎﻥ‬

‫‪ -1‬ﻣﻦ ﻻﻳﺤﻀﺮﻩ اﻟﺨﻄﻴﺐ ‪ :‬ج‪ 2‬ص‪ ،608‬وهﺬﻩ اﻟﺰﻳﺎرة ﻣﻮﺟﻮدة ﻓﻲ اﻟﻜﺎﻓﻲ‪ ،‬واﻟﺘﻬﺬﻳﺐ‪ ،‬وآﺎﻣﻞ اﻟﺰﻳﺎرة‪.‬‬
‫‪ -2‬اﻟﺘﻜﺎﺛﺮ ‪.8 :‬‬
 ‫‪65...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺁﺩﻡ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﻟﻴﺘﻌﻠﻢ ﻭﻟﻴﻌﺮﻑ ﺍﳌﻼﺋﻜﺔ ﺣﻘﺎﺋﻖ ﺍﻷﲰﺎﺀ‪ ،٬‬ﻓﺎﻟﺬﻱ ﻋﺮﻓﻬﻢ ﺑﻪ ﺁﺩﻡ ﻫﻮ ﺣﻘﺎﺋﻖ ﻭﻟﻴﺲ‬
‫ﺃﻟﻔﺎﻇﹰﺎ ﺃﻭ ﻣﻌﺎﱐ‪ ،٬‬ﻭﻫﻢ ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻮﺍ ﻣﻦ ﺁﺩﻡ ﺍﻷﲰﺎﺀ ﻋﻠﻤﻮﺍ ﺃﻥ ﺧﻠﻖ ﺁﺩﻡ ﻧﻌﻤﺔ ﺃﻧﻌﻢ ﺍﷲ ™ﺎ ﻋﻠﻴﻬﻢ‪،٬‬‬
‫ﻼ ﻛﺎﻥ ﻳﻌﺮﻑ ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ ﺑﻘﺪﺭﻩ ﻫﻮ‪ ،٬‬ﺃﻣﺎ ﻋﻨﺪﻣﺎ ﺧﻠﻖ ﺁﺩﻡ‬ ‫ﻓﺎﳌﻠﻚ ﺍﳌﺨﻠﻮﻕ ﻣﻦ ﺍﻟﺮﲪﺔ ﻣﺜ ﹰ‬
‫ﺍﻟﺬﻱ ﺗﺘﺠﻠﻰ ﻓﻴﻪ ﺍﻟﺮﲪﺔ ﺑﺼﻮﺭﺓ ﺃﻋﻈﻢ ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ ﻓﻘﺪ ﻋﺮﻑ ﻫﺬﺍ ﺍﳌﻠﻚ ﺍﻵﻥ ﺣﻘﻴﻘﺔ‬
‫ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ ﲟﻌﺮﻓﺘﻪ ﻋﺠﺰﻩ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺮﲪﺔ ﺍﳌﻄﻠﻘﺔ‪.‬‬

‫***‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 66‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻣﺴﲑﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ‬

‫ﺑﲔ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻻﺑﺪ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺍﻟﻌﺪﻝ ﺃﻱ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻣﻮﺿﻌﻪ ﻓﻼ ﺇﻓﺮﺍﻁ ﻭﻻ ﺗﻔﺮﻳﻂ‪ ،٬‬ﻭﻛﻼ‬

‫ﺍﳊﺎﻟ ـﲔ )ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ( ﺑﺎﻃﻞ‪.‬‬

‫ﻷﻥ ﺍﻹﻓﺮﺍﻁ‪ :‬ﰲ ﺣﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻳﺆﺩﻱ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺘﻌﻄﻴﻞ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ؛ ﻷﻥ‬
‫ﻧﻜﺮﺍﻥ ﻣﻌﺮﻓﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺑﻌﻴﻨﻪ ﻧﻜﺮﺍﻧﻪ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﻻ ﻳﻌﺮﻑ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﻻ ﺑﻮﺟﻬﻪ ﺍﻟﺬﻱ ﻭﺍﺟﻪ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‪ ،٬‬ﻭﻫﺬﺍ )ﺍﻹﻓﺮﺍﻁ( ﰲ ﺍﻟﻮﺍﻗﻊ ﻛﻔﺮ ﻭﺷﺮﻙ ﻭﺇﻥ ﱂ‬ ‫ﺑﻪ ﺧﻠﻘﻪ ﻭﻫﻢ ﺣﺠﺠﻪ‬
‫ﻳﺼﺮﺡ ﺑﻪ ﻣﻦ ﻳﻌﺘﻘﺪﻩ ﻓﻬﻮ ﻛﻔﺮ؛ ﻷﻥ ﺍﻟﻜﻔﺮ ﻫﻮ ﺍﻟﺴﺘﺮ ﻭﺗﻐﻄﻴﺔ ﺍﳊﻘﻴﻘﺔ ﻭﺣﺠﺒﻬﺎ‪ ،٬‬ﻭﻫﺆﻻﺀ ﺍﳌﻔﺮﹺﻃﻮﻥ‬
‫ﻳﻐﻄﻮﻥ ﺣﻘﻴﻘﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﳛﺠﺒﻮ—ﺎ ﻭﻳﻨﻜﺮﻭ—ﺎ ﻓﻬﻢ ﻛﺎﻓﺮﻭﻥ ™ﺎ‪ ،٬‬ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫ﻫﻲ ﻭﺟﻪ ﺍﷲ ﺍﻟﺬﻱ ﺑﻪ ﻳﻌﺮﻑ)‪ (1‬ﻛﺎﻥ ﻫﺆﻻﺀ ﻛﺎﻓﺮﻳﻦ ﺑﺎﷲ ﰲ ﺣﻘﻴﻘﺘﻬﻢ ﻭﻭﺍﻗﻌﻬﻢ ﻭﻛﻞ ﲝﺴﺒﻪ‬
‫ﻳﺘﺪﺭﺟﻮﻥ ﰲ ﻣﺮﺍﺗﺐ ﺍﻟﻜﻔﺮ‪.‬‬

‫ﻭﰲ ﺃﺩﱏ ﻣﺮﺍﺗﺐ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﳊﻘﻴﻘﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻳﻔﻘﺪ ﺍﻹﻧﺴﺎﻥ ﻣﺮﺍﺗﺐ ﻣﻌﺮﻓﺔ ﺑﺎﷲ‬
‫ﻳﺆﺩﻱ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳉﻬﻞ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻭﻣﺮﺍﺗﺐ ﻛﻤﺎﻝ‪ ،٬‬ﻭﺃﻋﻈﻢ ﻣﺮﺍﺗﺐ ﺇﻧﻜﺎﺭ ﺣﻘﻴﻘﺘﻬﻢ‬
‫ﻭﺗﻌﺎﱃ؛ ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ™ﻢ ﻳﻌﺮﻑ‪.‬‬

‫ﻭﳜﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻭﻻﻳﺘﻬﻢ ‪ ،٬‬ﻓﻴﺨﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﻭﻻﻳﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻓﻴﻜﻮﻥ‬

‫ﻛﺎﻓﺮﹰﺍ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ؛ ﻷﻧﻪ ﻛﻔﺮ ﺑﺎﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻞ ﺇﻟﻴﻪ ﻭﺇﱃ ﻣﻌﺮﻓﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻓﻼ ﻳﻨﻔﻌﻪ ﺍﺩﻋﺎﺀ ﺍﻹﳝﺎﻥ‬
‫ﺑﺎﷲ ﻭﻫﻮ ﻗﺪ ﺃﻋﺮﺽ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﷲ ﻭﺗﻨﻜﺐ ﺍﻟﺴﺒﻞ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ‪ ،٬‬ﻭﻛﻤﺜﺎﻝ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻷﻣﺮ‪ :‬ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺰﺭﻋﺔ ﻭﻣﺰﺑﻠﺔ ﻭﻃﺮﻳﻖ ﺭﻗﻢ ﻭﺍﺣﺪ ﻳﺆﺩﻱ ﺇﱃ ﺍﳌﺰﺭﻋﺔ ﻭﺭﻗﻢ ﺍﺛﻨﲔ ﻳﺆﺩﻱ‬
‫ﺇﱃ ﺍﳌﺰﺑﻠﺔ‪ ،٬‬ﻓﻮﺟﺪﺕ ﺷﺨﺼﹰﺎ ﻳﺴﲑ ﻋﻠﻰ ﻃﺮﻳﻖ ﺭﻗﻢ ﺍﺛﻨﲔ ﻭﻣﻊ ﻫﺬﺍ ﻳﺪﻋﻲ ﺃﻧﻪ ﺫﺍﻫﺐ ﺇﱃ ﺍﳌﺰﺭﻋﺔ‬

‫ﺠﻠَﺎ ِل وَا ْﻟ ِﺈ ْآﺮَا ِم( اﻟﺮﺣﻤﻦ ‪.27–26:‬‬

‫ﻚ ذُو ا ْﻟ َ‬
‫ﺟ ُﻪ َر ﱢﺑ َ‬
‫ن * َو َﻳ ْﺒﻘَﻰ َو ْ‬
‫ﻋ َﻠ ْﻴﻬَﺎ ﻓَﺎ ٍ‬
‫ﻦ َ‬
‫‪ُ ) -1‬آﻞﱡ َﻣ ْ‬
 ‫‪67...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻓﺒﻤﺎﺫﺍ ﺗﺼﻔﻪ ؟ ﺃﻇﻦ ﺃﻗﻞ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﺗﺼﻔﻪ ﺑﻪ ﺃﻧﻪ ﻛﺬﺍﺏ ﻭﳜﻔﻲ ﻭﻳﺴﺘﺮ ﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﺃﻱ ﻳﻜﻔﺮﻫﺎ ﺑﻞ‬
‫ﻭﳛﺎﻭﻝ ﺧﺪﺍﻉ ﻏﲑﻩ‪.‬‬

‫ﲟﻦ‬ ‫ﻭﻫﻮ ﺃﻳﻀﹰﺎ )ﺃﻱ ﺍﻹﻓﺮﺍﻁ( ﺷﺮﻙ؛ ﻷﻥ ﻣﻦ ﻳﺴﺎﻭﻱ ﺣﺠﺞ ﺍﷲ ﻭﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‬
‫ﻭﺟﻪ ﺍﷲ ﺍﻟﺬﻱ‬ ‫ﺳﻮﺍﻫﻢ ﻳﻜﻮﻥ ﻗﺪ ﺳﺎﻭﻯ ﻭﺟﻪ ﺍﷲ ﻭﺃﲰﺎﺀﻩ ﺍﳊﺴﲎ ﺑﻌﺎﻣﺔ ﺧﻠﻘﻪ ‪ ،٬‬ﺣﻴﺚ ﺇ—ﻢ‬
‫ﻭﺍﺟﻪ ﺑﻪ ﺧﻠﻘﻪ ﻭﺃﲰﺎﺅﻩ ﺍﳊﺴﲎ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻓﺘﺴﻮﻳﺘﻬﻢ ﲟﻦ ﺳﻮﺍﻫﻢ ﰲ ﺃﺩﱏ ﻣﺮﺍﺗﺒﻬﺎ ﻳﺆﺩﻱ ﺑﺎﻹﻧﺴﺎﻥ‬
‫ﺇﱃ ﻓﻘﺪﺍﻥ ﻣﺮﺗﺒﺔ ﻛﻤﺎﻝ ﻭﻣﻌﺮﻓﺔ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﺃﻣﺎ ﰲ ﺃﻋﻈﻢ ﻣﺮﺍﺗﺐ ﺗﺴﻮﻳﺘﻬﻢ ﲟﻦ ﺳﻮﺍﻫﻢ‪ ،٬‬ﻓﺈﻧﻪ ﻳﺆﺩﻱ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳉﻬﻞ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ؛ ﻷﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺟﻬﻠﻬﻢ ﻭﻣﻦ ﺟﻬﻠﻬﻢ ﺟﻬﻞ ﺍﷲ‪ ،٬‬ﻓﺘﺴﻮﻳﺘﻬﻢ ﲟﻦ ﺳﻮﺍﻫﻢ ﺷﺮﻙ ﺑﻜﻞ‬
‫ﻣﺮﺍﺗﺒﻬﺎ‪ ،٬‬ﻛﻤﺎ ﺃﻥ ﺇﻧﻜﺎﺭﻫﻢ ﻛﻔﺮ ﺑﻜﻞ ﻣﺮﺍﺗﺒﻪ)‪.(1‬‬

‫ﻭﻫﻢ ﻭﺟﻪ‬ ‫ﺃﻣﺎ ﺍﻟﺘﻔﺮﻳﻂ‪ :‬ﻓﻴﺆﺩﻱ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺸﺮﻙ؛ ﻷﻧﻪ ﻳﻌﻄﻲ ﻟﻸﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‬
‫ﺍﷲ ﻣﺮﺗﺒﺔ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻭﺍﻻﺳﺘﻘﻼﻝ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﻟﻐﲎ ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻛﻔﺮ؛ ﻷﻧﻪ ﻳﺆﺩﻱ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺳﺘﺮ ﻭﺗﻐﻄﻴﺔ ﺣﻘﻴﻘﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺣﺠﺒﻬﺎ؛‬
‫ﻷﻧﻪ ﺳﺎﻭﺍﻩ ﲟﻦ ﺳﻮﺍﻩ ﻣﻦ ﺧﻠﻘﻪ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،٬‬ﻭﻛﻞ ﻣﻦ ﺳﻮﺍﻩ ﺧﻠﻘﻪ‬
‫ﺴﻜﹸ ‪A‬ﻢ ﹶﺃ ‪A‬ﺯﻭ@ﺍﺟﹰﺎ @ﻭ ‪G‬ﻣ @ﻦ ﺍﹾﻟﹶﺄ‪A‬ﻧﻌ@ﺎ ﹺﻡ ﹶﺃ ‪A‬ﺯﻭ@ﺍﺟﹰﺎ‬
‫ﺽ @ﺟ @ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ‪A‬ﻢ ‪G‬ﻣ ‪A‬ﻦ ﹶﺃ‪A‬ﻧﻔﹸ ِ‬
‫ﺕ ﻭ@ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫ﺴﻤ@ﺎﻭ@ﺍ ‪G‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ﻓﹶﺎ ‪G‬ﻃﺮ‪ M‬ﺍﻟ ﱠ‬
‫ﺼﲑ‪.(2)﴾M‬‬
‫ﺴﻤ‪G‬ﻴ ‪M‬ﻊ ﺍﹾﻟ@ﺒ ‪G‬‬
‫ﺲ ﹶﻛ ‪G‬ﻤ ﹾﺜ ‪G‬ﻠ ‪G‬ﻪ ﺷ@ﻲ‪A‬ﺀٌ @ﻭﻫ‪@ M‬ﻮ ﺍﻟ ﱠ‬
‫@ﻳ ﹾﺬ @ﺭﺃﹸﻛﹸ ‪A‬ﻢ ﻓ‪G‬ﻴ ‪G‬ﻪ ﹶﻟ ‪A‬ﻴ @‬

‫ﻓﺎﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ﺗﺮﺩﺩﺕ ﰲ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻷﺭﺑﻌﺔ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ‪ ،٬‬ﻓﻜﻞ ﺑﲏ‬
‫ﺁﺩﻡ ﻣﺸﻤﻮﻟﻮﻥ ™ﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻷﺭﺑﻌﺔ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﺇﻻ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﺨﻠﺼﲔ‪ ،٬‬ﻭﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﻣﻦ ﺗﺎﺑﻌﻬﻢ ﻭﺗﻐﺬﻯ ﺑﻌﻠﻮﻣﻬﻢ ﺍﻹﳍﻴﺔ ﺍﻟﺘﺎﻣﺔ‪ ،٬‬ﺣﱴ ﻭﺻﻞ ﺇﱃ ﻣﺮﺍﺗﺐ ﺍﻹﳝﺎﻥ ﺍﻟﻌﺸﺮﺓ‪،٬‬‬
‫ﻭﻣﺮﺍﺗﺐ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﺸﺮﺓ‪ ،٬‬ﻭﻫﻢ ﻗﻠﺔ ﻻ ﺗﻜﺎﺩ ﺗﺬﻛﺮ ﻋﻠﻰ ﻣﺪﻯ ﻣﺴﲑﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،٬‬ﻭﱂ ﻳﻨﻘﻞ ﻫﺆﻻﺀ‬

‫‪ -1‬ﻣﻊ أن اﻟﻜﻼم واﺿﺢ‪ ،‬وﻟﻜﻦ ﻟﻠﺒﻴﺎن أآﺜﺮ أﻗﻮل‪ :‬ﻟﻴﺲ آﻞ ﻣﺮاﺗﺐ اﻟﻜﻔﺮ واﻟﺸﺮك ﺗُﺨﺮج اﻻﻧﺴﺎن ﻣﻦ رﺑﻘﺔ‬
‫اﻻﻳﻤﺎن‪.‬‬
‫‪ -2‬اﻟﺸﻮرى‪.11 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 68‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺍﻷﻭﻟﻴﺎﺀ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻭﱂ ﻳﺮﻭﻭﻫﺎ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻷ—ﻢ ﻣﻨﻌﻮﻫﻢ ﻣﻦ ﺫﻟﻚ)‪ ،٬(1‬ﺣﻴﺚ‬
‫ﺇﻥ ﺍﻟﻨﺎﺱ )ﻭﺣﱴ ﻣﻦ ﻳﺆﻣﻦ ™ﻢ ( ﻻ ﻃﺎﻗﺔ ﳍﻢ ﻋﻠﻰ ﲪﻠﻬﺎ ‪ ،٬‬ﻓﻠﻢ ﻳ‪Þ‬ﺒﺚ ﺑﲔ ﺍﻟﻨﺎﺱ ﺇﻻ ﺣﺮﻓﺎﻥ‪.‬‬

‫ﻭﺍﻟﻴﻮﻡ ﺑﺪﺃﺕ ﻫﺬﻩ ﺍﻟﺴﺒﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ﺣﺮﻓﹰﺎ ﻣﻦ ﺍﻟﻌﻠﻢ ﺗﺒﺚ ﺑﲔ ﺍﻟﻨﺎﺱ ﻟﻴﺆﻣﻦ ™ﺎ ﻣﻦ ﻳﺆﻣﻦ‬
‫ﺑﺎﻟﻘﺎﺋﻢ ‪ ،٬‬ﻭﻳﻜﻔﺮ ™ﺎ ﻣﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻘﺎﺋﻢ ﳊﻀﻮﺭ ﺃﻫﻠﻬﺎ ﻭﲪﻠﺘﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺒﺎﺭﻙ ﻭﻫﻢ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻘﺎﺋﻢ‪ ،٬‬ﻭﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ‪.‬‬

‫ﻭﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻧﻌﺮﺽ ﺇﱃ ﺍﻻﳓﺮﺍﻑ ﺍﻟﺬﻱ ﺃﺩﻯ ﺑﺄﻧﺎﺱ ﺇﱃ ﺍﻟﺸﺮﻙ ﺍﻟﺘﺎﻡ ﺃﻭ ﺍﻟﻜﻔﺮ ﺍﻟﺘﺎﻡ ﰲ‬
‫ﻛﻼ ﺣﺎﻟﱵ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺣﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺧﻼﻝ ﺃﻣﺜﻠﺔ ﻣﻦ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ‪.‬‬

‫***‬

‫‪ -1‬راﺟﻊ اﻟﻤﻠﺤﻖ رﻗﻢ )‪. (1‬‬

 ‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻹﻓﺮﺍﻁ ﰲ ﺣﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﻟﻨﺄﺧﺬ ﻛﻤﺜﺎﻝ ﺍﳌﺬﻫﺐ ﺍﻟﻮﻫﺎﰊ ﺃﻭ ﻣﻦ ﻳﺴﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺍﻟﺴﻠﻔﻴﺔ‪ ،٬‬ﻭﻫﺆﻻﺀ ﻳﻌﺘﱪﻭﻥ ﺍﻟﺮﺳ ـﻮﻝ‬
‫ﳏﻤﺪﹰﺍ ﳎﺮﺩ ﻧﺎﻗﻞ ﺃﻟﻔﺎﻅ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﺃﻣﺎ ﺭﻭﺡ ﳏﻤﺪ ﻭﺣﻘﻴﻘﺘﻪ ﻓﻼ ﺗﻀﺮ ﻭﻻ‬
‫ﺗﻨﻔﻊ ﰲ ﺣﻴﺎﺗﻪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،٬‬ﻭﺑﻌﺪ ﺍﻧﺘﻘﺎﻟﻪ ﺇﱃ ﺍﳌﻸ ﺍﻷﻋﻠﻰ‪ ،٬‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻧﻪ ﻳﻀﺮ ﺃﻭ ﻳﻨﻔﻊ ﺃﻭ‬
‫ﻳﺸﻔﻊ ﺃﻭ ﻳﻌﻠﻢ ﺃﻭ …ﺃﻭ …‪ ،٬‬ﻋﻨﺪﻫﻢ ﺷﺮﻙ ﺻﺮﻳﺢ ﻭﺍﺭﺗﺪﺍﺩ ﻋﻦ ﺍﻹﺳﻼﻡ ﺣﱴ ﺃﺩﻯ ™ﻢ ﺍﻷﻣﺮ ﺇﱃ‬
‫ﺟﻬﺎﻻﺕ ﺧﺎﻟﻔﻮﺍ ™ﺎ ﺃﺣﻜﺎﻡ ﻭﺿﺮﻭﺭﻳﺎﺕ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﺮﺁﻥ‪ ،٬‬ﻓﺄﺣﻠﻮﺍ ﻗﺘﻞ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ê ،٬‬ﺮﺩ ﺍﻋﺘﻘﺎﺩﻩ ﺑﺄﻥ ﺭﻭﺡ ﺍﻟﺮﺳﻮﻝ ﺗﻀﺮ ﻭﺗﻨﻔﻊ ﻭﺗﺸﻔﻊ ﻭ…ﻭ … ﺑﻌﺪ ﺍﻧﺘﻘﺎﻟﻪ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺈﺫﻥ ﺍﷲ‪ ،٬‬ﻭﲝﻮﻟﻪ ﻭﻗﻮﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،٬‬ﻣﻊ ﺃﻥ ﺍﻟﺬﻣﻲ ﺍﻟﺬﻱ ﻳﺪﻳﻦ ﺑﺎﳌﺴﻴﺤﻴﺔ ﺃﻭ‬
‫ﻳﺪﻳﻦ ﺑﺎﻟﻴﻬﻮﺩﻳﺔ ﻭﻳﻌﻴﺶ ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ‪ ،٬‬ﻭﳛﺎﻓﻆ ﻋﻠﻰ ﺷﺮﻭﻁ ﺍﻟﺬﻣﺔ ﻻ ﳚﻮﺯ ﻗﺘﻠﻪ‪ ،٬‬ﻭﳏﺘﺮﻡ ﺍﻟﺪﻡ‬
‫ﻋﻨﺪ ﻛﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ‪ ،٬‬ﺑﻞ ﻋﻨﺪﻫﻢ ﺃﻳﻀﹰﺎ‪.‬‬

‫ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻏﻔﻞ ﻋﻨﻬﺎ ﻫﺆﻻﺀ ﻫﻲ ﺃﻥ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺄﺛﲑ ﰲ ﻫﺬﻩ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻋﻤﻮﻣﹰﺎ ﻣﺘﻌﻠﻘﺔ ﺑﺎﳊﻴﺎﺓ ﻭﺍﻹﺫﻥ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﲟﺎ ﺃﻥ ﺍﳊﻴﺎﺓ ﺛﺎﺑﺘﺔ ﻗﻄﻌﹰﺎ ﻟﻸﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻷﻭﺻﻴﺎﺀ ﺍﳌﺮﺳﻠﲔ ؛ ﻷ—ﻢ ﺳﺎﺩﺓ ﺍﻟﺸﻬﺪﺍﺀ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﻫﻢ ﻣﻦ ﻗﺘﻠﻮﺍ ﺃﻧﺎﻫﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﺴ@ﺒ ﱠﻦ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﹸﻗ‪G‬ﺘﻠﹸﻮﹾﺍ ﻓ‪G‬ﻲ @ﺳﺒﹺﻴ ﹺﻞ ﺍﻟ ﹼﻠ ‪G‬ﻪ ﹶﺃ ‪A‬ﻣﻮ@ﺍﺗﹰﺎ @ﺑ ﹾﻞ ﹶﺃ ‪A‬ﺣﻴ@ﺎﺀ ﻋ‪G‬ﻨ @ﺪ @ﺭﱢﺑ ﹺﻬ ‪A‬ﻢ‬
‫ﺤ@‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿:‬ﻭ ﹶﻻ @ﺗ ‪A‬‬
‫‪M‬ﻳ ‪A‬ﺮ @ﺯﻗﹸﻮ ﹶﻥ﴾)‪.(1‬‬

‫ﻭﻣﻦ ﻳﻘﻮﻝ ﺇ—ﻢ ﻟﻴﺴﻮﺍ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ™ﻢ ﻳﺮﺯﻗﻮﻥ ﻳﻌﲏ ﺃﻧﻪ ﻳﺘﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‪ ،٬‬ﻓﻜﻴﻒ ﻳﻘ̃ﺮ‬
‫ﺍﻟﻘﺎﺩﺓ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺍﻳﺎﺕ ﻻ ﻳﻜﻮﻧﻮﻥ‬ ‫ﺑﺄﻥ ﻣﻦ ﻗﺘﻞ ﲢﺖ ﺭﺍﻳﺎ‪N‬ﻢ ﺣﻲ ﻋﻨﺪ ﺭ̃ﺑ ـﻪ‪ ،٬‬ﻭﻫﻢ‬
‫ﻛﺬﻟﻚ؟!‬

‫ﺇﺫﻥ‪ ،٬‬ﻓﺎﳊﻴﺎﺓ ﻋﻨﺪ ﺭ™ﻢ ﺛﺎﺑﺘﺔ ﻟﻸﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻘﺪﺭﺓ ﺛﺎﺑﺘﺔ؛ ﻷﻥ ﺗﺄﺛﲑ ﺍﻟﺮﻭﺡ‬
‫ﺍﳌﺸﺮﻗﺔ ﺑﻨﻮﺭ ﺭ™ﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳉﺴﻤﺎﱐ ﺃﻫﻮﻥ ﻣﺎ ﻳﻜﻮﻥ؛ ﻷ—ﺎ ﻣﻦ ﻋﺎﱂ ﻣﻬﻴﻤﻦ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬
‫ﺨ ﹶﺬ ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪@ M‬ﻭﻟﹶﺪﹰﺍ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ‬
‫ﻓﻠﻢ ﻳﺒ ‪Æ‬ﻖ ﺇﻻ ﺍﻹﺫﻥ ﻣﻦ ﺍﷲ ﳍﻢ ﺑﺎﻟﺘﺄﺛﲑ‪ ،٬‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪﴿ :‬ﻭ@ﻗﹶﺎﻟﹸﻮﺍ ﺍﱠﺗ @‬
‫ﺴﹺﺒﻘﹸﻮ@ﻧ ‪M‬ﻪ ﺑﹺﺎﹾﻟ ﹶﻘ ‪A‬ﻮ ﹺﻝ ﻭ@ﻫ‪M‬ﻢ ﹺﺑﹶﺄ ‪A‬ﻣ ﹺﺮ ‪G‬ﻩ @ﻳ ‪A‬ﻌ @ﻤﻠﹸﻮ ﹶﻥ * @ﻳ ‪A‬ﻌ ﹶﻠﻢ‪ M‬ﻣ@ﺎ @ﺑ ‪A‬ﻴ @ﻦ ﹶﺃ‪A‬ﻳﺪ‪G‬ﻳ ﹺﻬ ‪A‬ﻢ ﻭ@ﻣ@ﺎ @ﺧ ﹾﻠ ﹶﻔ ‪M‬ﻬ ‪A‬ﻢ‬
‫@ﺑ ﹾﻞ ﻋ‪G‬ﺒ@ﺎﺩ‪ Â‬ﱡﻣ ﹾﻜ @ﺮﻣ‪M‬ﻮ ﹶﻥ * ﻟﹶﺎ @ﻳ ‪A‬‬

‫‪ -1‬ﺁل ﻋﻤﺮان ‪.169 :‬‬

 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 70‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺸ ‪G‬ﻔﻘﹸﻮ ﹶﻥ * @ﻭﻣ@ﻦ @ﻳ ﹸﻘ ﹾﻞ ‪G‬ﻣ ‪A‬ﻨ ‪M‬ﻬ ‪A‬ﻢ ﹺﺇﻧﱢﻲ ﺇﹺﻟﹶﻪ‪ Â‬ﻣﱢﻦ ﺩ‪M‬ﻭﹺﻧ ‪G‬ﻪ‬
‫ﺸ@ﻴ‪G‬ﺘ ‪G‬ﻪ ‪M‬ﻣ ‪A‬‬
‫ﺸ ﹶﻔﻌ‪M‬ﻮ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ‪G‬ﻟ @ﻤ ﹺﻦ ﺍ ‪A‬ﺭ@ﺗﻀ@ﻰ ﻭ@ﻫ‪M‬ﻢ ﱢﻣ ‪A‬ﻦ @ﺧ ‪A‬‬
‫@ﻭﻟﹶﺎ @ﻳ ‪A‬‬
‫ﲔ﴾)‪.(1‬‬
‫ﺠﺰﹺﻱ ﺍﻟﻈ‪m‬ﺎ‪G‬ﻟ ‪G‬ﻤ @‬
‫ﻚ @ﻧ ‪A‬‬
‫ﺠﺰﹺﻳ ‪G‬ﻪ @ﺟ @ﻬﱠﻨ @ﻢ ﹶﻛ ﹶﺬ‪G‬ﻟ @‬
‫ﻚ @ﻧ ‪A‬‬
‫ﹶﻓ ﹶﺬ‪G‬ﻟ @‬

‫ﻓﻬﻢ ﺇﺫﻥ ﺃﺣﻴﺎﺀ ﻭﻗﺎﺩﺭﻭﻥ ﺑﻘﺪﺭﺓ ﺍﷲ ﻭﻣﺎ ﺃﻭﺩﻉ ﺍﷲ ﻓﻴﻬﻢ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﻭﻳﻌﻤﻠﻮﻥ ﺑﺈﺫﻥ ﺍﷲ ﻭﺑﺄﻣﺮ‬
‫ﻚ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ @ﻳ ‪A‬ﺪﻋ‪M‬ﻮ ﹶﻥ @ﻳ ‪A‬ﺒ@ﺘﻐ‪M‬ﻮ ﹶﻥ ﹺﺇﻟﹶﻰ @ﺭﱢﺑ ﹺﻬﻢ‪ M‬ﺍﹾﻟ @ﻮﺳ‪G‬ﻴ ﹶﻠ ﹶﺔ ﹶﺃﱡﻳ ‪M‬ﻬ ‪A‬ﻢ‬
‫ﺍﷲ ﺑﻞ ﻭﺍﷲ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺘﺨﺬﻫﻢ ﻭﺳﻴﻠﺔ ﴿ﺃﹸﻭﹶﻟ‪G‬ﺌ @‬
‫ﺤﺬﹸﻭﺭﹰﺍ﴾)‪.(2‬‬
‫ﻚ ﹶﻛﺎ ﹶﻥ @ﻣ ‪A‬‬
‫ﺏ @ﺭﱢﺑ @‬
‫ﹶﺃ ﹾﻗ @ﺮﺏ‪@ M‬ﻭ@ﻳ ‪A‬ﺮﺟ‪M‬ﻮ ﹶﻥ @ﺭﺣ‪@ A‬ﻤ@ﺘﻪ‪@ M‬ﻭ@ﻳﺨ@ﺎﻓﹸﻮ ﹶﻥ ﻋ@ﺬﹶﺍ@ﺑﻪ‪ M‬ﹺﺇ ‪m‬ﻥ @ﻋﺬﹶﺍ @‬

‫ﺑﻞ ﻭﻧﻄﻠﺐ ﻣﻨﻬﻢ ﺣﱴ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺷﻔﻌﺎﺀﻧﺎ ﺇﱃ ﺍﷲ ﰲ ﻏﻔﺮﺍﻥ ﺍﻟﺬﻧﻮﺏ ﴿ @ﻭﻣ@ﺎ ﹶﺃ ‪A‬ﺭ @ﺳ ﹾﻠﻨ@ﺎ ﻣ‪G‬ﻦ‬
‫ﺴﻬ‪A M‬ﻢ ﺟ@ﺂﺅ‪M‬ﻭ @ﻙ ﻓﹶﺎ ‪A‬ﺳ@ﺘ ‪A‬ﻐ ﹶﻔﺮ‪M‬ﻭﹾﺍ ﺍﻟ ﹼﻠ @ﻪ ﻭ@ﺍ ‪A‬ﺳ@ﺘ ‪A‬ﻐ ﹶﻔ @ﺮ ﹶﻟﻬ‪M‬ﻢ‪M‬‬
‫ﻉ ﹺﺑﹺﺈ ﹾﺫ ‪G‬ﻥ ﺍﻟ ﹼﻠ ‪G‬ﻪ @ﻭﹶﻟ ‪A‬ﻮ ﹶﺃﱠﻧ ‪M‬ﻬ ‪A‬ﻢ ﺇﹺﺫ ‪m‬ﻇ ﹶﻠﻤ‪M‬ﻮﹾﺍ ﺃﹶﻧﻔﹸ @‬
‫ﱠﺭﺳ‪M‬ﻮ ﹴﻝ ﹺﺇ ‪m‬ﻻ ‪G‬ﻟ‪M‬ﻴﻄﹶﺎ @‬
‫ﺍﻟ ﱠﺮﺳ‪M‬ﻮ ﹸﻝ ﹶﻟ @ﻮ @ﺟﺪ‪M‬ﻭﹾﺍ ﺍﻟ ﹼﻠ @ﻪ @ﺗﻮﱠﺍﺑﹰﺎ ﱠﺭﺣ‪G‬ﻴﻤﹰﺎ﴾)‪.(3‬‬

‫ﺃﻣﺎ ﻣﻦ ﳛﺼﺮ ﺗﺄﺛﲑﻫﻢ ﻭﻗﺪﺭ‪N‬ﻢ ﺑﻮﺟﻮﺩﻫﻢ ﺍﳉﺴﻤﺎﱐ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻬﻮ ﺟﺎﻫﻞ ﳊﻘﻴﻘﺔ‬
‫ﺍﻷﻣﺮ‪ ،٬‬ﻭﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﺃ—ﻢ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ™ﻢ‪ ،٬‬ﻭﺍﷲ ﻳﺴﺘﻌﻤﻠﻬﻢ ﻭﻫﻢ ﻋﻤﺎﻝ ﻋﻨﺪ ﺍﷲ ﻭﳍﻢ ﻣﻬﺎﻡ‬
‫ﺍﳌﻠﻚ ﻭﺍﳊﻲ ﻋﻨﺪ ﺭﺑﻪ ﻟﻪ ﻣﻬﺎﻡ ﻭﺃﻋﻤﺎﻝ ﻳﻘﻮﻡ ™ﺎ ﺑﺈﺫﻥ‬ ‫ﻭﺃﻋﻤﺎﻝ ﻳﻘﻮﻣﻮﻥ ™ﺎ‪ ،٬‬ﻛﻤﺎ ﺃﻥ ﺟﱪﺍﺋﻴﻞ‬
‫ﺍﷲ‪.‬‬

‫ﻓﺎ‪N‬ﺎﻡ ﻣﻦ ﻳﻌﺘﻘﺪ ﺑﺄﻥ ﳏﻤﺪﹰﺍ ﻳﻀﺮ ﻭﻳﻨﻔﻊ ﺑﺈﺫﻥ ﺍﷲ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻭﺍﻧﺘﻘﺎﻟﻪ ﺇﱃ ﺭﺑﻪ؛ ﻷﻧﻪ ﺣﻲ‬
‫ﺍﳌﻠﻚ ﺍﳊﻲ ﻋﻨﺪ ﺭﺑﻪ ﻭﻫﻮ ﺭﻭﺡ ﻭﻟﻴﺲ ﺟﺴﺪ‬ ‫ﻋﻨﺪ ﺭﺑﻪ ﺑﺄﻧﻪ ﻣﺸﺮﻙ ﻏﲑ ﺻﺤﻴﺢ؛ ﻷﻥ ﺟﱪﺍﺋﻴﻞ‬
‫ﺟﺴﻤﺎﱐ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻳﻀﺮ ﻭﻳﻨﻔﻊ ﻭﻋﻤﻞ ﻭﻳﻌﻤﻞ ﻭﺳﻴﻌﻤﻞ ﺃﻋﻤﺎ ﹰﻻ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬

‫ﰒ ﺇ—ﻢ ﺍﺩﻋﻮﺍ ﺃ—ﻢ ﻳﺮﻳﺪﻭﻥ ﺑﻨﻔﻲ ﺍﻟﻮﺍﺳﻄﺔ ﺃﻭ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‪ ،٬‬ﰲ ﺣﲔ ﺃ—ﻢ ﻭﻗﻌﻮﺍ ﰲ‬
‫ﺃﺧﺲ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﺑﺎﻋﺘﻘﺎﺩﺍ‪N‬ﻢ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ™ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،٬‬ﺑﻞ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻨﺺ ﻋﻠﻰ‬
‫ﻧﻘﻀﻬﺎ ﻭﺇﺑﻄﺎﳍﺎ‪.‬‬

‫ﻓﻬﻢ ﻳﺪﻋﻮﻥ ﺃ—ﻢ ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳚﻌﻠﻮﺍ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﷲ ﻭﺍﺳﻄﺔ ﻭﺷﻔﻴﻌﹰﺎ‪ ،٬‬ﻭﺃﻥ ﻣﻦ ﳚﻌﻞ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺍﷲ ﻭﺍﺳﻄﺔ ﻓﻬﻮ ﻣﺸﺮﻙ ﻭﻛﺎﻓﺮ‪ ،٬‬ﻭﻏﻔﻠﻮﺍﻋﻦ ﺃ ﹼﻥ ﻫﺬﺍ ﻫﻮ ﲤﺎﻣﹰﺎ ﻣﻮﻗﻒ ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ( ﺍﻟﺬﻱ‬
‫ﻭﺍﺳﻄﺔ ﻭﺷﻔﻴﻌﹰﺎ ﻟﻪ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻓﺈﺑﻠﻴﺲ )ﻟﻌﻨﻪ‬ ‫ﺭﻓﺾ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻥ ﳚﻌﻞ ﺁﺩﻡ‬

‫‪ -1‬اﻷﻧﺒﻴﺎء ‪.29 – 26 :‬‬

‫‪ -2‬اﻹﺳﺮاء ‪.57 :‬‬
‫‪ -3‬اﻟﻨﺴﺎء ‪.64 :‬‬
 ‫‪71...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺍﷲ( ﻛﺎﻥ ﻳﻌﺒﺪ ﺍﷲ ﺑﻞ ﻛﺎﻥ ﻃﺎﻭﻭﺱ ﺍﳌﻼﺋﻜﺔ ﻟﻜﺜﺮﺓ ﻋﺒﺎﺩﺗﻪ ﻭﱂ ﻳﺮﻓﺾ ﻋﺒﺎﺩﺓ ﺍﷲ‪ ،٬‬ﻭﻟﻜﻨﻪ ﺭﻓﺾ ﺃﻥ‬
‫ﻳﺴﺠﺪ ﻵﺩﻡ ﻭﺃﻥ ﻳﻜﻮﻥ ﺁﺩﻡ ﻗﺒﻠﺘﻪ ﺇﱃ ﺍﷲ‪ ،٬‬ﻭ™ﺬﺍ ﺭﻓﺾ ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ( ﺃﻥ ﻳﻜﻮﻥ ﺁﺩﻡ‬
‫ﻭﺍﺳﻄﺘﻪ ﺇﱃ ﺍﷲ ﻭﺷﻔﻴﻌﻪ ﺑﲔ ﻳﺪﻱ ﺍﷲ‪.‬‬

‫ﻭﻫﺬﺍ ﻫﻮ ﻣﻮﻗﻒ ﻫﺆﻻﺀ ﺍﳉﻬﻠﺔ ﺍﻟﻴﻮﻡ ‪ ،٬‬ﺇﻧﻪ ﻣﻮﻗﻒ ﺇﺑﻠﻴﺲ ﺍﻟﺴﺎﺑﻖ ﺑﻌﻴﻨﻪ‪ ،٬‬ﻫﺆﻻﺀ ﱂ ﻳﻔﻘﻬﻮﺍ ﺷﻴﺌﹰﺎ‬
‫ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﻭﻣﺮﻗﻮﺍ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﺃﺧﱪ ﻋﻨﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ،٬‬ﻭﱂ ﻳﻔﻘﻬﻮﺍ ﻣﻦ ﺍﻟﺪﻳﻦ‬
‫ﺣﱴ ﺍﻟﻘﺸﻮﺭ‪ ،٬‬ﻭﻳﺎ ﻟﻴﺘﻬﻢ ﻳﻠﺘﻔﺘﻮﻥ ﻷﻧﻔﺴﻬﻢ ﻭﻳﻘﺮﺅﻭﻥ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،٬‬ﻭﻳﻘﺮﺅﻭﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺘﺪﺑﺮ‪ ،٬‬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﺑﻌﺪ ﺍﻟﻠﺘﻴﺎ ﻭﺍﻟﱵ‪ ،٬‬ﻓﻬﻢ ﻻ ﻳﻌﺮﻓﻮﻥ ﺇﻻ ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻭﻳﺮﻳﺪﻭﻥ ﺻﺐ ﺍﻟﻌﻠﻢ ﻛﻠﻪ‬
‫ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺘﻬﻢ ﺍﶈﺪﻭﺩﺓ‪ ،٬‬ﻣﻊ ﺃ ﹼﻥ ﺍﷲ ﱂ ﻳﻨﻈﺮ ﺇﱃ ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻣﻨﺬ ﺃﻥ ﺧﻠﻘﻪ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﻼ ﺗﺎﻣﹰﺎ ﻭﻛﺄﻧﻪ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﻪ‪ ،٬‬ﻓﻼ ﺭﻭﺡ‬‫ﺍﷲ ‪ ،٬‬ﻭﻳﻔﺼﻠﻮﻥ ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻋﻦ ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻓﺼ ﹰ‬
‫ﳍﺎ ﺃﺛﺮ ﻭﻻ ﻧﻔﻊ ﻭﻻ ﺿﺮ ﻭﻻ ﺷﻔﺎﻋﺔ ﻋﻨﺪﻫﻢ‪ ،٬‬ﺣﱴ ﺃﺭﻭﺍﺡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‪ ،٬‬ﻭﻟﻮ ﺗﺪﺑﺮﻭﺍ ﻛﺘﺎﺏ ﺍﷲ‬
‫‪:‬‬ ‫ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺳﻼﻡ ﺍﷲ ﻋﻠﻰ ﳛﲕ‪ ،٬‬ﻓﻬﺬﺍ ﺣﺎﻝ ﻋﻴﺴﻰ‬ ‫ﳌﻴﺰﻭﺍ ﺑﲔ ﺳﻼﻡ ﻋﻴﺴﻰ‬
‫‪﴿ :‬ﻭ@ﺳ@ﻼﻡ‪Â‬‬ ‫ﺕ @ﻭ@ﻳ ‪A‬ﻮ @ﻡ ﺃﹸ‪A‬ﺑ @ﻌﺚﹸ @ﺣ‡ﻴﹰﺎ﴾)‪ ،٬(1‬ﻭﻫﺬﺍ ﺣﺎﻝ ﳛﲕ‬
‫﴿ﻭ@ﺍﻟﺴﱠﻼ ‪M‬ﻡ @ﻋ ﹶﻠ ﱠﻲ @ﻳ ‪A‬ﻮ @ﻡ ﻭ‪GM‬ﻟ ‪A‬ﺪﺕ‪@ M‬ﻭ@ﻳ ‪A‬ﻮ @ﻡ ﹶﺃﻣ‪M‬ﻮ ‪M‬‬
‫‪.‬‬ ‫ﺃﻋﻠﻰ ﻣﻘﺎﻣﹰﺎ ﻣﻦ ﳛﲕ‬ ‫ﺕ @ﻭ@ﻳ ‪A‬ﻮ @ﻡ ﻳ‪A M‬ﺒ @ﻌﺚﹸ @ﺣ‡ﻴﹰﺎ﴾)‪.(2‬ﻣﻊ ﺃ ﹼﻥ ﻋﻴﺴﻰ‬
‫@ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ @ﻳ ‪A‬ﻮ @ﻡ ﻭ‪GM‬ﻟ @ﺪ @ﻭ@ﻳ ‪A‬ﻮ @ﻡ @ﻳﻤ‪M‬ﻮ ‪M‬‬

‫ﻭﺻﻞ ﺑﺎﻻﺭﺗﻘﺎﺀ ﺣﱴ ﺃﺻﺒﺢ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻠﻢ ﻭﻳﻌﻄﻲ‬ ‫ﻓﻠﻮ ﺗﺪﺑﺮﻭﺍ ﺍﻵﻳﺎﺕ ﻟﻌﻠﻤﻮﺍ ﺃﻥ ﻋﻴﺴﻰ‬
‫ﺍﻷﻣﺎﻥ ﻟﻨﻔﺴﻪ ﻭﻟﻐﲑﻩ‪ ،٬‬ﻓﻬﻮ ﺷﻔﻴﻊ ﻣﻘﺒﻮﻝ ﺍﻟﺸﻔﺎﻋ ـﺔ ﲟﺮﺗﺒﺔ ﻋﺎﻟﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧ ـﺮﺓ‪ ،٬‬ﺃﻣﺎ‬
‫ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﳉﻬﻠﺔ ﻻ ﻳﻀﺮ ﻭﻻ ﻳﻨﻔﻊ‬ ‫ﻓﻘﺪ ﺳﹼﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻓﻌﻴﺴﻰ‬ ‫ﳛ ـﲕ‬
‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻠﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻳﻌﻄﻲ ﺍﻷﻣﺎﻥ ﻟﻨﻔﺴﻪ ﻓﺄﺻﺒﺢ ﻫﻮ ﺍﻟﺴﻼﻡ‬
‫ﻭﺍﻷﻣﺎﻥ‪ ،٬‬ﺑﻴﻨﻤﺎ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﺍﻷﻣﺎﻥ ﻭﻳﺴﻠﻢ ﺑﺎﻷﺻﻞ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺴﻼﻡ ﺍﳌﺆﻣﻦ‪.‬‬

‫ﻣﻔﻮﺽ ﺇﻟﻴﻪ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،٬‬ﻭﺇﻻ ﻓﻜﻴﻒ ﻟﻪ‬ ‫ﻳﺴﻠﻢ ﻭﻳﻌﻄﻲ ﺍﻷﻣﺎﻥ؛ ﻷﻥ ﻋﻴﺴﻰ‬ ‫ﻓﻌﻴﺴﻰ‬
‫ﺃﻥ ﻳﻘﺮﺭ ﻟﻔﺮﺩ ﺃﻧﻪ ﺁﻣﻦ ﻭﻣﺒﺎﺭﻙ ﰲ ﺳﺎﺣﺔ ﺍﷲ ﺇﻥ ﱂ ﻳﻜﻦ ﻗﺪ ﻓﻮﺽ ﻟﻪ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،٬‬ﻭﻋﻠﺔ ﻫﺬﺍ‬
‫ﻫﻮ ﻃﻠﻌﺔ‬ ‫ﻫﻮ ﲡﻠﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻣﺮﺗﺒﺔ ﺗﺆﻫﻠﻪ ﻟﺬﻟﻚ‪ ،٬‬ﻓﻌﻴﺴﻰ‬ ‫ﺍﻟﺘﻔﻮﻳﺾ ﻫﻲ‪:‬ﺃﻥ ﻋﻴﺴﻰ‬
‫ﺍﷲ )‪.....‬ﻭﺑﻄﻠﻌﺘﻚ ﰲ ﺳﺎﻋﲑ ﻭﻇﻬﻮﺭﻙ ﰲ ﺟﺒﻞ ﻓﺎﺭﺍﻥ‪.(3) (.....‬‬

‫‪ -1‬ﻣﺮﻳﻢ ‪.33 :‬‬

‫‪ -2‬ﻣﺮﻳﻢ ‪.15 :‬‬
‫‪ -3‬دﻋﺎء اﻟﺴﻤﺎت‪.‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 72‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬
 ‫ﺗﻮﺣﻴﺪ ﺍﻟﻮﻫﺎﺑﻴﲔ‬
‫ﻭﺇﻟﻐﺎﺀ ﻭﺳﺎﻃﺔ ﻭﺷﻔﺎﻋﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹺﺇ ‪m‬ﻥ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ @ﻳ ﹾﻜ ﹸﻔﺮ‪M‬ﻭ ﹶﻥ ﺑﹺﺎﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻭﺭ‪M‬ﺳ‪G M‬ﻠ ‪G‬ﻪ @ﻭﻳ‪M‬ﺮﹺﻳﺪ‪M‬ﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ‪ M‬ﹶﻔ ﱢﺮﻗﹸﻮﺍ @ﺑ ‪A‬ﻴ @ﻦ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻭﺭ‪M‬ﺳ‪G M‬ﻠ ‪G‬ﻪ @ﻭ@ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‬
‫ﻚ ‪M‬ﻫ ‪M‬ﻢ ﺍﹾﻟﻜﹶﺎ ‪G‬ﻓﺮ‪M‬ﻭ ﹶﻥ @ﺣ ﹼﻘﹰﺎ‬
‫ﻼ * ﺃﹸﻭﹶﻟ‪G‬ﺌ @‬
‫ﻚ @ﺳﺒﹺﻴ ﹰ‬
‫ﺨﺬﹸﻭﺍ @ﺑ ‪A‬ﻴ @ﻦ ﹶﺫ‪G‬ﻟ @‬
‫ﺾ @ﻭﻳ‪M‬ﺮﹺﻳﺪ‪M‬ﻭ ﹶﻥ ﹶﺃ ﹾﻥ @ﻳﱠﺘ ‪G‬‬
‫ﺾ @ﻭ@ﻧﻜﹾﻔﹸﺮ‪ M‬ﹺﺑ@ﺒ ‪A‬ﻌ ﹴ‬
‫ﻧ‪A M‬ﺆ ‪G‬ﻣﻦ‪ M‬ﹺﺑ@ﺒ ‪A‬ﻌ ﹴ‬
‫@ﻭﹶﺃ ‪A‬ﻋ@ﺘ ‪A‬ﺪﻧ@ﺎ ‪G‬ﻟ ﹾﻠﻜﹶﺎ ‪G‬ﻓﺮﹺﻳ @ﻦ @ﻋﺬﹶﺍﺑﹰﺎ ‪M‬ﻣﻬﹺﻴﻨﹰﺎ﴾)‪.(1‬‬

‫ﺇﻥ ﻣﺴﺄﻟﺔ ﺇﻟﻐﺎﺀ ﺩﻭﺭ ﻭﻣﻜﺎﻧﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻟﻴﺴﺖ ﺟﺪﻳﺪﺓ ﺑﻞ ﻫﻲ ﻭﻟﺪﺕ ﻣﻊ ﺃﻭﻝ ﻧﱯ‬
‫‪ ،٬‬ﻓﻘﺪ ﺃﻧﻜﺮ ﻭﺭﻓﺾ ﻭﻛﻔﺮ ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ( ﺑﺪﻭﺭ ﺁﺩﻡ‬ ‫ﺧﻠﻘﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﺁﺩﻡ‬
‫ﻗﺒﻠﺘﻪ ﺇﱃ ﺍﷲ‪.‬‬ ‫ﻭﺭﻓﺾ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻭﱂ ﻳﻘﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﺁﺩﻡ‬

‫ﱂ ﻳﻜﻔﺮ ﺇﺑﻠﻴﺲ ﺑﺎﷲ ﻭﱂ ﻳﺮﻓﺾ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻟﻜﻨﻪ ﺭﻓﺾ ﺃﻥ ﻳﺴﺠﺪ ﻵﺩﻡ‪ ،٬‬ﺭﻓﺾ ﺍﻻﻋﺘﺮﺍﻑ‬
‫ﺑﻔﻀﻞ ﺁﺩﻡ ﻭﺃﻧﻪ ﻗﺒﻠﺔ ﻭﺷﻔﻴﻊ ﻭﻭﺍﺳﻄﺔ ﺇﱃ ﺍﷲ‪ ،٬‬ﻭﺭﲟﺎ ﻳﺼﺢ ﺃﻥ ﻧﻘﻮﻝ ﺇﻥ ﺇﺑﻠﻴﺲ ﺗﻮﺻﻞ ﺇﱃ ﺗﻮﺣﻴﺪ‬
‫ﺍﻟﻮﻫﺎﺑﻴﲔ ﻗﺒﻠﻬﻢ ‪ ،٬‬ﻭﺭﲟﺎ ﺍﻷﺻﺢ ﺇﻧﻪ ﻋﺪﺍﻫﻢ ﺑﺪﺍﺋﻪ ﻭﺍﺳﺘﻔﺰﻫﻢ ﺑﻨﺪﺍﺋﻪ‪ ،٬‬ﻓﻮﺟﺪﻫﻢ ﻧﻌﻢ ﺍ‪ê‬ﻴﺒﻮﻥ ﻭﺃﻓﻀﻞ‬
‫ﻣﻦ ﺗﺎﺑﻊ ﺧﻄﺎﻩ ﰲ ﺍﻟﺘﻨﻜﺮ ﻷﻭﻟﻴﺎﺀ ﺍﷲ ‪.‬‬

‫ﻭﻗﺪ ﺑ̃ﻴﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﺎﻝ ﺇﺑﻠﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻭﺿﺢ ﺑﻴﺎﻥ‪ ،٬‬ﻭﻻ ﳚﺪ ﻋﺎﻗﻞ ﺇﻥ ﺗﺪﺑﺮ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﺮﻗﹰﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻮﻫﺎﺑﻴﲔ‪ ،٬‬ﺑﻞ ﱂ ﻳﻜﺘﻒ ﺍﻟﻮﻫﺎﺑﻴﻮﻥ ﺑﺈﻧﻜﺎﺭ ﻣﻘﺎﻡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‬
‫ﺲ ﻛﹶﺎ ﹶﻥ‬
‫ﺠﺪ‪M‬ﻭﺍ ﹺﺇﻟ‪m‬ﺎ ﹺﺇ‪A‬ﺑﻠ‪G‬ﻴ @‬
‫ﺴ@‬
‫ﺠﺪ‪M‬ﻭﺍ ﻟ‪G‬ﺂ @ﺩ @ﻡ ﹶﻓ @‬
‫ﻗﺒﻠﺔ ﺍﷲ ﴿ @ﻭﹺﺇ ﹾﺫ ﹸﻗ ﹾﻠﻨ@ﺎ ‪G‬ﻟ ﹾﻠﻤ@ﻼ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ﺍ ‪A‬ﺳ ‪M‬‬ ‫ﻭﺷﻔﺎﻋﺘﻬﻢ ﻭﻛﻮ—ﻢ‬
‫ﲔ‬ ‫ﺨﺬﹸﻭ@ﻧ ‪M‬ﻪ @ﻭ ﹸﺫ ﱢﺭﱠﻳ@ﺘ ‪M‬ﻪ ﹶﺃ ‪A‬ﻭ‪G‬ﻟﻴ@ﺎ َﺀ ‪G‬ﻣ ‪A‬ﻦ ﺩ‪M‬ﻭﻧﹺﻲ @ﻭ ‪M‬ﻫ ‪A‬ﻢ ﹶﻟ ﹸﻜ ‪A‬ﻢ @ﻋ ‪M‬ﺪ ﱞﻭ ﹺﺑ ﹾﺌ @‬
‫ﺲ ﻟ‪G‬ﻠﻈ‪m‬ﺎ‪G‬ﻟ ‪G‬ﻤ @‬ ‫ﺴ @ﻖ @ﻋ ‪A‬ﻦ ﹶﺃ ‪A‬ﻣ ﹺﺮ @ﺭﱢﺑ ‪G‬ﻪ ﹶﺃ ﹶﻓ@ﺘﱠﺘ ‪G‬‬
‫ﺠ ﱢﻦ ﹶﻓ ﹶﻔ @‬
‫‪G‬ﻣ @ﻦ ﺍﹾﻟ ﹺ‬
‫@ﺑ @ﺪ ﹰﻻ﴾)‪،٬(2‬ﺣﱴ ﺯﺍﺩﻭﺍ ﻋﻠﻰ ﺇﺑﻠﻴﺲ ﰲ ﻛﻔﺮﻩ ﻭﺗﻨﻜﺮﻩ ﳊﺠﺞ ﺍﷲ‪ ،٬‬ﻓﻘﺎﻣﻮﺍ ™ﺪﻡ ﺍﻟﺒﻘﻊ ﺍﻟﻄﺎﻫﺮﺓ ﺍﳌﻘﺪﺳﺔ‬
‫‪ ،٬‬ﻭﻫﻲ ﻣﻮﺍﺿﻊ ﺭﲪﺔ ﻭﺑﺮﻛﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺘﺒﲔ ﺣﻘﺪﻫﻢ ﻭﺑﻐﻀﻬﻢ‬ ‫ﳊﺠﺞ ﺍﷲ ﺁﻝ ﳏﻤﺪ‬

‫‪ -1‬اﻟﻨﺴﺎء ‪.151 – 150 :‬‬

‫‪ -2‬اﻟﻜﻬﻒ ‪.50 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 74‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﺗﺒﲔ ﻣﺪﻯ ﺍﻟﺸﺒﻪ ﺑﲔ ﺍﻟﻮﻫﺎﺑﻴﲔ ﻭﺑﲔ ﺇﺑﻠﻴﺲ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹸﻗ ﹾﻞ ﻻ ﹶﺃ ‪A‬ﺳﹶﺄﻟﹸﻜﹸ ‪A‬ﻢ @ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ‬ ‫ﻵﻝ ﳏﻤﺪ‬
‫ﹶﺃﺟ‪A‬ﺮﹰﺍ ﹺﺇﻟ‪m‬ﺎ ﺍﹾﻟ @ﻤ @ﻮ ﱠﺩ ﹶﺓ ﻓ‪G‬ﻲ ﺍﹾﻟﻘﹸ ‪A‬ﺮﺑ@ﻰ﴾)‪.(1‬‬

‫™ﺪﻡ ﺃﺿﺮﺣﺘﻬﻢ‪ ،٬‬ﻭﻣﺎ ﺃﺑﻌﺪﻫﻢ ﻋﻦ ﺍﳌﻮﺩﺓ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ™ﺎ‬ ‫ﻓﻤﺎ ﺃﺑﲔ ﺣﻘﺪﻫﻢ ﻋﻠﻰ ﺁﻝ ﳏﻤﺪ‬
‫ﺲ‬
‫ﺠﺪ‪M‬ﻭﺍ ﹺﺇﻟ‪m‬ﺎ ﹺﺇ‪A‬ﺑﻠ‪G‬ﻴ @‬
‫ﺴ@‬
‫ﺠﺪ‪M‬ﻭﺍ ﻟ‪G‬ﺂ @ﺩ @ﻡ ﹶﻓ @‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،٬‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪@ ﴿:‬ﻭﹺﺇ ﹾﺫ ﻗﹸﻠﹾﻨ@ﺎ ‪G‬ﻟ ﹾﻠﻤ@ﻼ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ﺍ ‪A‬ﺳ ‪M‬‬
‫ﺖ ﻃ‪G‬ﻴﻨﹰﺎ﴾)‪ ،٬(2‬ﻟﻜﻔﻰ ﰲ ﺑﻴﺎﻥ ﻣﺘﺎﺑﻌﺘﻬﻢ ﻹﺑﻠﻴﺲ ﰲ ﺍﻟﻜﻔﺮ ﺑﺄﻭﻟﻴﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﺃﺳ‪A‬ﺠ‪M‬ﺪ‪G M‬ﻟ @ﻤ ‪A‬ﻦ @ﺧ ﹶﻠ ﹾﻘ @‬
‫ﻭﺗﻌﺎﱃ‪.‬‬

‫ﻓﺈﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ( ﱂ ﻳﺮﺽ ﺃﻥ ﻳﻜﻮﻥ ﺷﻔﻴﻌﻪ ﺇﱃ ﺍﷲ‪ ،٬‬ﻭﺍﻟﻮﺍﺳﻄﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ‪ ،٬‬ﻭﻗﺒﻠﺘﻪ ﺇﱃ ﺍﷲ‬
‫‪ ،٬‬ﻭﻫﺆﻻﺀ ﺍﻟﻀﺎﻟﻮﻥ ﺍﳌﻀﻠﻮﻥ ﺃﺗﺒﺎﻉ ﺇﺑﻠﻴﺲ ﰲ ﺍﻟﺘﻨﻜﺮ ﻷﻭﻟﻴﺎﺀ ﺍﷲ ﻻ ﻳﻘﺒﻠﻮﻥ ﺃﻥ‬ ‫ﻧﱯ ﺍﷲ ﺁﺩﻡ‬
‫ﻳﻜﻮﻥ ﺍﻟﻨﱯ ﳏﻤﺪ ﺷﻔﻴﻌﻬﻢ ﺇﱃ ﺍﷲ‪ ،٬‬ﻭﺍﻟﻮﺍﺳﻄﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﷲ‪ ،٬‬ﻭﻗﺒﻠﺘﻬﻢ ﺇﱃ ﺍﷲ‪ ،٬‬ﺑﻞ ﻭﻻ‬
‫ﺍﻟﺬﻳﻦ ﺳﺄﻝ ﺍﷲ‬ ‫ﻳﻘﺒﻠﻮﻥ ﺣﱴ ﺃﻥ ﺭﲪﺔ ﻭﺑﺮﻛﺔ ﺍﷲ ﺗﱰﻝ ﻋﻠﻰ ﻣﻦ ﻳﺰﻭﺭ ﺃﺿﺮﺣﺔ ﺁﻝ ﳏﻤﺪ‬
‫ﺲ ﹶﻇﱠﻨﻪ‪ M‬ﻓﹶﺎﱠﺗ@ﺒﻌ‪M‬ﻮ ‪M‬ﻩ ﹺﺇﻟ‪m‬ﺎ ﹶﻓﺮﹺﻳﻘﹰﺎ ‪G‬ﻣ @ﻦ‬
‫ﻕ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ ﹺﺇ‪A‬ﺑﻠ‪G‬ﻴ ‪M‬‬
‫ﺻ ﱠﺪ @‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻮﺩ‪N‬ﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ﴿ @ﻭﹶﻟ ﹶﻘ ‪A‬ﺪ @‬
‫ﲔ﴾)‪.(3‬‬
‫ﺍﻟﹾﻤ‪M‬ﺆ‪G A‬ﻣﹺﻨ @‬

‫ﻭﻟﻜﻞ ﻋﺎﻗﻞ ﺃﻥ ﻳﺘﺪﺑﺮ‪ :‬ﻫﻞ ﻳﻮﺟﺪ ﺃﻭﺿﺢ ﻭﺃﺑﲔ ﻣﻦ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻮﻫﺎﺑﻴﲔ ﻹﺑﻠﻴﺲ ﰲ ﺍﻟﻜﻔﺮ ﻭﺇﻧﻜﺎﺭ‬
‫ﺩﻭﺭ ﺣﺠﺔ ﺍﷲ ﻭﺧﻠﻴﻔﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ؟ ﻭﻫﻢ ﻳﺘﻌﻠﻠﻮﻥ ﻟﺘﻐﻄﻴﺔ ﺑﻐﻀﻬﻢ ﳊﺠﺞ‬
‫ﺍﷲ ﻭﺧﻠﻔﺎﺋﻪ ﰲ ﺃﺭﺿﻪ ﺑﻌﻠﻞ ﻭﺍﻫﻴﺔ‪:‬‬

‫ﺑﺄﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺸﻔﺎﻋﺔ ﳐﻠﻮﻕ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺷﺮﻙ‪.‬‬

‫ﺑﺄﻥ ﺍﻻﻋﺘﻘﺎﺩ ﲟﺨﻠﻮﻕ ﻳﻘﻀﻲ ﺍﳊﻮﺍﺋﺞ ﺑﺈﺫﻥ ﺍﷲ ﺷﺮﻙ‪.‬‬

‫ﻭﺑﺎﺧﺘﺼﺎﺭ‪ :‬ﻫﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺇﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﺍﻟﻮﺍﺳﻄﺔ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﻭﺍﳌﻌﺒﻮﺩ ﺷﺮﻙ‪ ،٬‬ﻭﻳﺮﻓﻀﻮﻥ‬
‫ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻭ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،٬‬ﻭﺃﺗﺼﻮﺭ ﺃ—ﻢ ﻟﻮ ﺭﺍﺟﻌﻮﺍ ﻣﻮﻗﻒ ﺇﺑﻠﻴﺲ ﻣﻊ ﺁﺩﻡ ﳌﺎ ﻭﺟﺪﻭﻩ ﳜﺘﻠﻒ ﻗﻴﺪ‬
‫ﺠﺪ‪M‬ﻭﺍ ﻟ‪G‬ﺂ @ﺩ @ﻡ‬
‫ﺃﳕﻠﺔ ﻋﻦ ﻣﻮﻗﻔﻬﻢ ﰲ ﺭﻓﺾ ﺍﻟﻮﺳﻴﻂ ﻭﺍﻟﻘﺒﻠﺔ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﴿ @ﻭﹺﺇ ﹾﺫ ﻗﹸﻠﹾ@ﻨﺎ ‪G‬ﻟ ﹾﻠﻤ@ﻼ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ﺍ ‪A‬ﺳ ‪M‬‬

‫‪ -1‬اﻟﺸﻮرى ‪.23 :‬‬

‫‪ -2‬اﻹﺳﺮاء ‪.61 :‬‬
‫‪ -3‬ﺳﺒﺄ ‪.20 :‬‬
 ‫‪75...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺲ ﹶﻇﱠﻨﻪ‪ M‬ﻓﹶﺎﱠﺗﺒ@ﻌ‪M‬ﻮﻩ‪M‬‬
‫ﻕ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ ﹺﺇ‪A‬ﺑﻠ‪G‬ﻴ ‪M‬‬
‫ﺻ ﱠﺪ @‬
‫ﺖ ﻃ‪G‬ﻴﻨﹰﺎ﴾‪@ ﴿ ،٬‬ﻭﹶﻟ ﹶﻘ ‪A‬ﺪ @‬
‫ﺲ ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﺃﺳ‪A‬ﺠ‪M‬ﺪ‪G M‬ﻟ @ﻤ ‪A‬ﻦ @ﺧ ﹶﻠ ﹾﻘ @‬
‫ﺠﺪ‪M‬ﻭﺍ ﹺﺇﻟ‪m‬ﺎ ﹺﺇ‪A‬ﺑﻠ‪G‬ﻴ @‬
‫ﺴ@‬
‫ﹶﻓ @‬
‫ﲔ﴾‪.‬‬
‫ﹺﺇﻟ‪m‬ﺎ ﹶﻓﺮﹺﻳﻘﹰﺎ ‪G‬ﻣ @ﻦ ﺍﻟﹾﻤ‪M‬ﺆ‪G A‬ﻣﹺﻨ @‬

‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻟﻨﻘﺎﻁ ﻟﻠﺘﻮﺿﻴﺢ ﺃﻛﺜﺮ ﻭﻟﺮﻓﻊ ﺍﻟﺸﺒﻬﺔ ﻋﻦ ﺍﳌﺸﺘﺒﻪ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺍﳊﻖ‪ ،٬‬ﻭﻟﻌﻠﻬﻢ‬
‫ﻳﻠﺘﻔﺘﻮﻥ ﺃﻥ ﺍﷲ ‪Æ‬ﺗ ‪Æ‬ﻌﱠﺒ ‪Æ‬ﺪ ﺍﳋﻠﻖ ﺃﻭﻝ ﻣﺎ ‪Æ‬ﺗ ‪Æ‬ﻌﱠﺒﺪ‪Æ‬ﻫﻢ ﺑﺎﻟﺴﺠﻮﺩ ﳋﻠﻴﻔﺘﻪ ﻭﺍﻟﻮﺍﺳﻄﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‪ ،٬‬ﻭﻟﻌﻠﻬﻢ ﻻ‬
‫ﻳﺮﻓﻀﻮﻥ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺪﻭﺭ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻭﺍﺳﻄﺔ ﺇﱃ ﺍﷲ ﻭﺷﻔﻴﻌﹰﺎ ﺑﲔ ﻳﺪﻱ‬
‫ﺍﷲ ﲝﻘﻴﻘﺘﻪ ﺍﻟﱵ ﻻ ﲤﻮﺕ ﻭﻻ ﺗﻔﲎ ﲟﻮﺕ ﺟﺴﺪﻩ ﺃﻭ ﻓﻨﺎﺋﻪ‪ ،٬‬ﻓﻤﺎ ﺩﺍﻣﺖ ﺣﻘﺎﺋﻘﻬﻢ ﺑﺎﻗﻴﺔ ﻓﺈﻥ ﺷﻔﺎﻋﺘﻬﻢ‬
‫ﻭﻭﺳﺎﻃﺘﻬﻢ ﺑﺎﻗﻴﺔ‪ ،٬‬ﻭﻟﻌﻠﻬﻢ ﻳﺘﺮﻛﻮﻥ ﻣﺘﺎﺑﻌﺔ ﺇﺑﻠﻴﺲ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﻮﺳﺎﻃﺔ ﻭﺍﻟﺘﻨﻜﺮ ﻟﻠﻮﺳﻴﻂ )ﺧﻠﻴﻔﺔ ﺍﷲ(‪.‬‬

‫ﻼ ﻋﻠﻰ ﺍﷲ ﺃﻗﻮﻝ‪:‬‬
‫ﻭﻣﺘﻮﻛ ﹰ‬

‫‪ 1‬ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﻄﺒﻴﺐ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺪﻭﺍﺀ ﻻ ﳝﺜﻞ ﺷﺮﻛﹰﺎ ﺑﺎﷲ‪ ،٬‬ﻛﻤﺎ ﺇ—ﻤﺎ ﻻ ﻳﻨﻔﻌﺎﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﺇﺫﺍ ﱂ ﻳﺸﺄ ﺍﷲ ﻭﳚﻌﻞ ﺑﺈﻣﻜﺎﻥ ﺍﻟﻄﺒﻴﺐ ﻭﺍﻟﺪﻭﺍﺀ ﺃﻥ ﻳﻨﻔﻌﺎ ﺍﻹﻧﺴﺎﻥ‪ ،٬‬ﻛﺬﺍ ﺍﳊﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﺮﻭﺡ‪ ،٬‬ﻭﻟﻜﻦ ﺍﻟﻄﺒﻴﺐ ﻫﺬﻩ ﺍﳌﺮﺓ ﺃﺭﻭﺍﺡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺪﻭﺍﺀ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺬﻱ ﻳﻔﻴﻀﻮﻧﻪ ﻋﻠﻰ ﻣﻦ ﻳﻮﺍﻟﻴﻬﻢ‪،٬‬‬
‫ﻓﺎﻟﺘﻮﺟﻪ ﳍﻢ ﻟﻴﺲ ﺷﺮﻛﹰﺎ ﺑﺎﷲ؛ ﻷ—ﻢ ﻻ ﻳﻨﻔﻌﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ‪ ،٬‬ﻛﻤﺎ ﺃﻥ ﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﻢ ﻫﻮ‬
‫ﻏﺎﻳﺔ ﺍﳉﻬﻞ ﻭﺍﻟﻜﻔﺮ؛ ﻷ—ﻢ ﺃﺳﺒﺎﺏ ﺷﻔﺎﺀ ﺍﻷﺭﻭﺍﺡ ﻭﻫﺬﺍ ﻣﻘﺎﻡ ﺟﻌﻠﻪ ﺍﷲ ﳍﻢ ﻋﻨﺪﻣﺎ ﺟﻌﻠﻬﻢ ﺧﻠﻔﺎﺀﻩ‬
‫ﺍﻟﺬﻳﻦ ﻳﻮﺍﺟﻪ ™ﻢ ﺑﻘﻴﺔ ﺧﻠﻘﻪ ﰲ ﺃﺭﺿﻪ‪ ،٬‬ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺴﻠﺒﻬﻢ ﺇﻳﺎﻩ ﻭﻣﻦ ﻳﻌﺘﺮﺽ ﻳﻜﻮﻥ ﻛﺈﺑﻠﻴﺲ‬
‫(‪.‬‬ ‫ﺍﻟﺬﻱ ﺭﻓﺾ ﺍﻟﺴﺠﻮﺩ ﻷﻭﳍﻢ )ﺁﺩﻡ‬
‫‪ 2‬ﻭﺃﻳﻀﹰﺎ ﻫﻢ ﻻ ﻳﻨﻔﻌﻮﻥ ﺷﻴﺌﹰﺎ ﺇﺫﺍ ﱂ ﻳﺸﺄ ﺍﷲ ﻛﺎﻟﻄﺒﻴﺐ ﻭﺍﻟﺪﻭﺍﺀ‪ ،٬‬ﻭﻟﺬﺍ ﻓﻼﺑﺪ ﻣﻦ ﺍﻟﺘﻮﺟﻪ ﺇﱃ‬
‫ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ ﻟﻴﻨﻔﻊ ﺍﻟﻄﺒﻴﺐ ﻭﺍﻟﺪﻭﺍﺀ ﻭﻳﻨﺘﻔﻊ ﺍﳌﺮﻳﺾ‪ ،٬‬ﻓﻬﻢ ﻻ ﻳﻨﻔﻌﻮﻥ ﻭﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ‬
‫ﻭﺇﺭﺍﺩﺗﻪ‪.‬‬
‫‪ 3‬ﻣﻦ ﻳﺘﻮﺟﻪ ﺇﱃ ﺃﻃﺒﺎﺀ ﺍﻷﺭﻭﺍﺡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﻳﺘﺮﻙ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ ﻭﻳﻌﺘﻘﺪ‬
‫ﺃ—ﻢ ﻳﻨﻔﻌﻮﻥ ﺩﻭﻥ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﻭﺩﻭﻥ ﺃﻥ ﻳﺄﺫﻥ ﺍﷲ ﳍﻢ ﻓﻬﻮ ﻣﺸﺮﻙ‪ ،٬‬ﻭﻟﻦ ﻳﻨﻔﻌﻮﻧﻪ ﺷﻴﺌﹰﺎ ﻭﻟﻦ ﻳﻨﺘﻔﻊ‬
‫ﺿ @ﻲ ﹶﻟﻪ‪ M‬ﹶﻗ ‪A‬ﻮ ﹰﻻ﴾)‪.(1‬‬
‫ﺸﻔﹶﺎ @ﻋ ﹸﺔ ﹺﺇﻟ‪m‬ﺎ @ﻣ ‪A‬ﻦ ﹶﺃ ‪G‬ﺫ ﹶﻥ ﹶﻟﻪ‪ M‬ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪@ M‬ﻭ @ﺭ ‪G‬‬
‫ﻣﻨﻬﻢ ﺷﻴﺌﹰﺎ﴿@ﻳ ‪A‬ﻮ @ﻣ‪G‬ﺌ ‪o‬ﺬ ﻻ @ﺗ ‪A‬ﻨ ﹶﻔﻊ‪ M‬ﺍﻟ ﱠ‬

‫‪ -1‬ﻃـﻪ ‪.109 :‬‬

 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 76‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻉ @ﻋ ‪A‬ﻦ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ‪A‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻣ@ﺎﺫﹶﺍ ﻗﹶﺎ ﹶﻝ @ﺭﱡﺑ ﹸﻜ ‪A‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ‬

‫ﺸﻔﹶﺎ @ﻋ ﹸﺔ ‪G‬ﻋ ‪A‬ﻨ @ﺪﻩ‪ M‬ﹺﺇﻟ‪m‬ﺎ ‪G‬ﻟ @ﻤ ‪A‬ﻦ ﹶﺃ ‪G‬ﺫ ﹶﻥ ﹶﻟﻪ‪@ M‬ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ ﻓﹸ ﱢﺰ @‬
‫﴿ﻭ@ﻻ @ﺗ ‪A‬ﻨ ﹶﻔﻊ‪ M‬ﺍﻟ ﱠ‬
‫ﺤ ﱠﻖ @ﻭﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻌ ‪G‬ﻠ ﱡﻲ ﺍﹾﻟ ﹶﻜﹺﺒﲑ‪.(1)﴾M‬‬
‫ﺍﹾﻟ @‬
‫‪ 4‬ﻭﻣﻦ ﻳﻌﺮﺽ ﻋﻨﻬﻢ ﻭﻳﺪﻋﻲ ﺃﻧﻪ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﻣﺒﺎﺷﺮﺓ ﻟﻜﻲ ﻻ ﻳﻜﻮﻥ ﻣﺸﺮﻛﹰﺎ‪ ،٬‬ﻓﻬﻮ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﻣﻮﻗﻔﻪ ﲤﺎﻣﹰﺎ ﻛﻤﻮﻗﻒ ﺇﺑﻠﻴﺲ ﻻ ﻳﻔﺮﻕ ﻗﻴﺪ ﺃﳕﻠﺔ‪ ،٬‬ﻓﻬﻮ ﻛﺎﻓﺮ ﲟﻘﺎﻣﻬﻢ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﳍﻢ‪،٬‬‬
‫ﻭﻛﺎﻓﺮ ﺑﺄﻣﺮ ﺍﷲ ﻭﻫﺬﺍ ﻣﻄﺮﻭﺩ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﻋﺒﺎﺩﺗﻪ ﻛﻌﺒﺎﺩﺓ ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ(‪.‬‬
‫‪.....) :‬ﻓﺄﻭﻝ ﻣﻦ ﻗﺎﺱ ﺇﺑﻠﻴﺲ ﻭﺍﺳﺘﻜﱪ‪ ،٬‬ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ﻫﻮ ﺃﻭﻝ ﻣﻌﺼﻴﺔ‬ ‫ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ‬
‫ﻋﺼﻲ ﺍﷲ ´ﺎ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺇﺑﻠﻴﺲ‪ :‬ﻳﺎ ﺭﺏ ﺍﻋﻔﲏ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻭﺃﻧﺎ ﺃﻋﺒﺪﻙ ﻋﺒﺎﺩﺓ ﱂ‬
‫ﻳﻌﺒﺪﻛﻬﺎ ﻣﻠﻚ ﻣﻘﺮﺏ ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ‪ ،٬‬ﻓﻘﺎﻝ ﺍﷲ‪ :‬ﻻ ﺣﺎﺟﺔ ﱄ ﺇﱃ ﻋﺒﺎﺩﺗﻚ‪ ،٬‬ﺇﳕﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﻋﺒﺪ‬
‫ﻣﻦ ﺣﻴﺚ ﺃﺭﻳﺪ ﻻ ﻣﻦ ﺣﻴﺚ ﺗﺮﻳﺪ‪ ،٬‬ﻓﺄﰉ ﺃﻥ ﻳﺴﺠﺪ ﻓﻘﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﺍﺧﺮﺝ ﻣﻨﻬﺎ ﻓﺈﻧﻚ‬
‫ﺭﺟﻴﻢ ﻭﺇﻥ ﻋﻠﻴﻚ ﻟﻌﻨﱵ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.(2) (.....‬‬
‫‪ 5‬ﰒ ﺇﻥ ﻣﻦ ﻳﻔﻬﻢ ﻣﺎﺑﻴﻨﺘﻪ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻛﺘﺎﺏ ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻣﻠﻜﻮﺕ‬
‫ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﳌﻌﺒﻮﺩ ﻭﺍﻟﻌﺒﺎﺩ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻳﻌﺮﻑ ﺃ ﹼﻥ ﻛﻮﻥ ﻫﺆﻻﺀ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‬
‫ﻫﻲ ﻣﺴﺄﻟﺔ ﻗﻬﺮﻳﺔ ﻭﺣﺘﻤﻴﺔ ﻭﻟﻴﺴﺖ ﺍﺧﺘﻴﺎﺭﻳﺔ ﻟﻠﻌﺒﺎﺩ‪ ،٬‬ﺣﻴﺚ ﺇ ﹼﻥ ﻣﻘﺎﻡ ﻭﻣﺮﺗﺒﺔ ﻫﺆﻻﺀ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻮﻕ‬
‫ﻟﻴﺼﻞ ﺇﱃ ﺍﳌﻌﺒﻮﺩ‪.‬‬ ‫ﺍﻟﻌﺒﺎﺩ‪ ،٬‬ﻓﻼﺑﺪ ﻟﻠﻌﺒﺪ ﻣﻦ ﺍﳌﺮﻭﺭ ™ﻢ‬

‫***‬

‫‪ -1‬ﺳﺒـﺄ ‪.23 :‬‬

‫‪ -2‬ﺑﺤﺎر اﻷﻧﻮار ‪ :‬ج‪ 11‬ص‪ ،141‬واﻳﻀًﺎ ﻓﻲ ج‪ 6‬ص‪.247‬‬
 ‫ﺑﲔ ﺧﻮﺍﺭﺝ ﺍﻷﻣﺲ ﻭﺍﻟﻮﻫﺎﺑﻴﺔ‬

‫ﺑﻞ ﻭﺧﺮﻭﺟﻬﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‬ ‫ﺍﳌﺒﺪﺃ ﺍﻷﺳﺎﺳﻲ ﳋﺮﻭﺝ ﺍﳋﻮﺍﺭﺝ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﻫﻮ ﻗﻮﳍﻢ )ﻻ ﺣﻜﻢ ﺇﻻ ﷲ(‪ ،٬‬ﻇﺎﻫﺮ ﺧﺎﺩﻉ ﻭﺑﺎﻃﻦ ﺃﺳﻮﺩ ﻭﻻ ﻳ‪Þ‬ﺨﺪﻉ ﺑﻪ ﺇﻻ ﺍﻷﻋﺮﺍﺏ ﺍﳉﻬﻠﺔ ﺍﻟﺬﻳﻦ‬
‫ﺏ ﹶﺃ @ﺷ ﱡﺪ ﹸﻛﻔﹾﺮﹰﺍ @ﻭﹺﻧﻔﹶﺎﻗﹰﺎ @ﻭﹶﺃﺟ‪@ A‬ﺪﺭ‪ M‬ﹶﺃﻟﹼﺎ @ﻳ ‪A‬ﻌ ﹶﻠﻤ‪M‬ﻮﺍ ‪M‬ﺣﺪ‪M‬ﻭ @ﺩ ﻣ@ﺎ ﹶﺃ‪A‬ﻧ @ﺰ ﹶﻝ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ‬
‫ﻻ ﻳﻜﺎﺩﻭﻥ ﻳﻔﻘﻬﻮﻥ ﺣﺪﻳﺜﹰﺎ﴿ﺍﹾﻟﹶﺄ ‪A‬ﻋﺮ@ﺍ ‪M‬‬
‫@ﻋﻠﹶﻰ @ﺭﺳ‪M‬ﻮ‪G‬ﻟ ‪G‬ﻪ ﻭ@ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻋ@ﻠ‪G‬ﻴﻢ‪ Â‬ﺣ@ﻜ‪G‬ﻴﻢ‪.(1)﴾Â‬‬

‫ﻫﺬﺍ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺝ )ﻻ ﺣﻜﻢ ﺇﻻ ﷲ(‪ ،٬‬ﻭﻫﻲ ﻛﻠﻤﺔ ﺣﻖ ﻓﺎﳊﻜﻢ ﷲ‪.‬‬

‫ﺃﻣﺎ ﻋﺒﺎﺩ‪N‬ﻢ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻓﻜﺎﻧﻮﺍ ﻣﻦ ﺃﻋﺒﺪ ﺍﻟﻨﺎﺱ‪ ،٬‬ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺻﻼﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺍﶈﺎﻓﻞ‪.‬‬

‫ﺃﻣﺎ ﻗﺘﺎﳍﻢ ﻋﻦ ﻋﻘﻴﺪ‪N‬ﻢ ﻓﻴﻜﻔﻲ ﺃﻥ ﺗﻌﺮﻑ ﺃ—ﻢ ﺍﺳﺘﻘﺘﻠﻮﺍ ﰲ ﺍﻟﻨﻬﺮﻭﺍﻥ ﺣﱴ ﱂ ﻳﻨ ‪Þ‬ﺞ ﻣﻨﻬﻢ ﺇﻻ‬
‫ﺍﻟﻘﻠﻴﻞ‪.‬‬

‫ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻌﺮﻓﻮﺍ ﺑﻞ ﻭﱂ ﳛﻤﻠﻮﺍ ﻣﻦ ﺍﻹﺳﻼﻡ ﺷﻴﺌﹰﺎ‪ ،٬‬ﻭﻫﺬﺍﻥ ﺣﺪﻳﺜﺎﻥ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﰲ‬

‫ﺍﳋﻮﺍﺭﺝ ﰲ ﺃﻭﻝ ﺍﻟﺰﻣﺎﻥ ‪ ،٬‬ﻭﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ )ﺍﻟﻮﻫﺎﺑﻴﺔ(‪:‬‬

‫• ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ‪:‬‬

‫ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،٬‬ﻗﺎﻝ‪) :‬ﺑﻴﻨﻤﺎ ﳓﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻫﻮ ﻳﻘﺴﻢ ﻗﺴﻤﹰﺎ‪ ،٬‬ﺇﺫ ﺃﺗﺎﻩ ﺫﻭﺍﳋﻮﻳﺼﺮﺓ ﻭﻫﻮ ﺭﺟﻞ ﻣﻦ ﺑﲏ ﲤﻴﻢ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻋﺪﻝ‪،٬‬‬
‫ﻓﻘﺎﻝ‪:‬ﻭﻳﻠﻚ ﻭﻣﻦ ﻳﻌﺪﻝ ﺇﺫﺍ ﱂ ﺍﻋﺪﻝ ؟ ﻗﺪ ﺧﺒﺖ ﻭﺧﺴﺮﺕ ﺇﻥ ﱂ ﺃﻛﻦ ﺃﻋﺪﻝ‪ .‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺍﺋﺬﻥ ﱄ ﻓﻴﻪ ﻓﺄﺿﺮﺏ ﻋﻨﻘﻪ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﺩﻋﻪ ﻓﺈﻥ ﻟﻪ ﺃﺻﺤﺎﺑﹰﺎ ﳛﻘﺮ ﺃﺣﺪﻛﻢ ﺻﻼﺗﻪ ﻣﻊ‬
‫ﺻﻼ•ﻢ‪ ،٬‬ﻭﺻﻴﺎﻣﻪ ﻣﻊ ﺻﻴﺎﻣﻬﻢ‪ ،٬‬ﻳﻘﺮﺅﻭﻥ ﺍﻟﻘﺮﺁﻥ‪ ،٬‬ﻻ ﳚﺎﻭﺯ ﺗﺮﺍﻗﻴﻬﻢ‪ ،٬‬ﳝﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﻤﺎ‬
‫ﳝﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ‪ ،٬‬ﻳﻨﻈﺮ ﺇﱃ ﻧﺼﻠﻪ ﻓﻼ ﻳﻮﺟﺪ ﻓﻴﻪ ﺷﻲﺀ‪ ،٬‬ﰒ ﻳﻨﻈﺮ ﺇﱃ ﺭﺻﺎﻓﻪ ﻓﻼ ﻳﻮﺟﺪ ﻓﻴﻪ‬
‫ﺷﻲﺀ‪ ،٬‬ﰒ ﻳﻨﻈﺮ ﺇﱃ ﻧﻀﻴﻪ ﻭﻫﻮ ﻗﺪﺣﻪ ﻓﻼ ﻳﻮﺟﺪ ﻓﻴﻪ ﺷﻲﺀ‪ ،٬‬ﰒ ﻳﻨﻈﺮ ﺇﱃ ﻗﺬﺫﻩ ﻓﻼ ﻳﻮﺟﺪ ﻓﻴﻪ‬
‫ﺷﻲﺀ‪ ،٬‬ﻗﺪ ﺳﺒﻖ ﺍﻟﻔﺮﺙ ﻭﺍﻟﺪﻡ ﺁﻳﺘﻬﻢ ﺭﺟﻞ ﺃﺳﻮﺩ ﺇﺣﺪﻯ ﻋﻀﺪﻳﻪ ﻣﺜﻞ ﺛﺪﻱ ﺍﳌﺮﺃﺓ ﺃﻭ ﻣﺜﻞ ﺍﻟﺒﻀﻌﺔ‬
‫ﺗﺪﺭﺩﺭ‪ ،٬‬ﻭﳜﺮﺟﻮﻥ ﻋﻠﻰ ﺣﲔ ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬

‫‪ - 1‬اﻟﺘﻮﺑﺔ ‪.97 :‬‬

 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 78‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻓﺄﺷﻬﺪ ﺃﱐ ﲰﻌﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،٬‬ﻭﺃﺷﻬﺪ‬
‫ﺃﻥ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻗﺎﺗﻠﻬﻢ ﻭﺃﻧﺎ ﻣﻌﻪ‪ .‬ﻓﺄﻣﺮ ﺑﺬﻟﻚ ﺍﻟﺮﺟﻞ ﻓﺎﻟﺘﻤﺲ ﻓﺄﰐ ﺑﻪ ﺣﱴ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻋﻠﻰ‬
‫ﻧﻌﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻧﻌﺘﻪ( )‪.(1‬‬

‫• ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﰲ ﺧﻮﺍﺭﺝ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ )ﺍﻟﻮﻫﺎﺑﻴﺔ(‪:‬‬

‫ﻋﻦ ﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﺔ‪ ،٬‬ﻗﺎﻝ‪) :‬ﻗﺎﻝ ﻋﻠﻲ‪ :‬ﺇﺫﺍ ﺣﺪﺛﺘﻜﻢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻓﻺﻥ ﺃﺧ ‡ﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬
‫ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﺃﻛﺬﺏ ﻋﻠﻴﻪ‪ ،٬‬ﻭﺇﺫﺍ ﺣﺪﺛﺘﻜﻢ ﻓﻴﻤﺎ ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ﻓﺈﻥ ﺍﳊﺮﺏ ﺧﺪﻋﺔ‪ ،٬‬ﲰﻌﺖ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻳﺄﰐ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻗﻮﻡ ﺣﺪﺛﺎﺀ ﺍﻷﺳﻨﺎﻥ‪ ،٬‬ﺳﻔﻬﺎﺀ‬
‫ﺍﻷﺣﻼﻡ‪ ،٬‬ﻳﻘﻮﻟﻮﻥ ﻣﻦ ﺧﲑ ﻗﻮﻝ ﺍﻟﱪﻳﺔ)‪،٬(2‬ﳝﺮﻗﻮﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﳝﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ‪ ،٬‬ﻻ‬
‫ﲡﺎﻭﺯ ﺇﳝﺎ‪‰‬ﻢ ﺣﻨﺎﺟﺮﻫﻢ‪ ،٬‬ﻓﺄﻳﻨﻤﺎ ﻟﻘﻴﺘﻤﻮﻫﻢ ﻓﺎﻗﺘﻠﻮﻫﻢ‪ ،٬‬ﻓﺈﻥ ﻗﺘﻠﻬﻢ ﺃﺟﺮ ﳌﻦ ﻗﺘﻠﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( )‪.(3‬‬

‫ﻭﺃﺟﺪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﲢﻠﻴﻞ ﻣﺮﺗﻜﺰ ﺍﳋﻮﺍﺭﺝ ﻭﻫﻮ ﻣﺮﺍﺩﻫﻢ ﻣﻦ ﻗﻮﻝ )ﻻ ﺣﻜﻢ ﺇﻻ ﷲ(‪ ،٬‬ﻭﺑﻴﺎﻥ‬
‫ﻣﺪﻯ ﻣﻄﺎﺑﻘﺘﻪ ﻟﺘﻮﺣﻴﺪ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳌﺪﻋﻰ‪ ،٬‬ﻓﻴﺘﺒﲔ ﺃ—ﻢ ﺧﻮﺍﺭﺝ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪.‬‬

‫‪):‬ﻛﻠﻤﺔ ﺣﻖ ﻳﺮﺍﺩ ´ﺎ‬ ‫ﳌﺎ ﲰﻊ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺝ " ﻻ ﺣﻜﻢ ﺇﻻ ﷲ "‪ ،٬‬ﻗﺎﻝ‬ ‫ﺇﻥ ﻋﻠﻴﹰﺎ‬
‫ﺑﺎﻃﻞ‪ ،٬‬ﻧﻌﻢ ﺇﻧﻪ ﻻ ﺣﻜﻢ ﺇﻻ ﷲ‪ ،٬‬ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﻳﻘﻮﻟﻮﻥ ﻻ ﺇﻣﺮﺓ ﺇﻻ ﷲ‪ ،٬‬ﻭﺇﻧﻪ ﻻ ﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﺃﻣﲑ‬
‫ﺑﺮ ﺃﻭ ﻓﺎﺟﺮ ﻳﻌﻤﻞ ﰲ ﺇﻣﺮﺗﻪ ﺍﳌﺆﻣﻦ‪ ،٬‬ﻭﻳﺴﺘﻤﺘﻊ ﻓﻴﻬﺎ ﺍﻟﻜﺎﻓﺮ‪ ،٬‬ﻭﻳﺒﻠﻎ ﺍﷲ ﻓﻴﻬﺎ ﺍﻷﺟﻞ‪ ،٬‬ﻭﳚﻤﻊ ﺑﻪ‬
‫ﺍﻟﻔﻲﺀ‪ ،٬‬ﻭﻳﻘﺎﺗﻞ ﺑﻪ ﺍﻟﻌﺪﻭ‪ ،٬‬ﻭﺗﺄﻣﻦ ﺑﻪ ﺍﻟﺴﺒﻞ‪ ،٬‬ﻭﻳﺆﺧﺬ ﺑﻪ ﻟﻠﻀﻌﻴﻒ ﻣﻦ ﺍﻟﻘﻮﻱ ﺣﱴ ﻳﺴﺘﺮﻳﺢ ﺑﻪ ﺑﺮ‬
‫ﻭﻳﺴﺘﺮﺍﺡ ﻣﻦ ﻓﺎﺟﺮ(‪.‬‬

‫ﳌﺎ ﲰﻊ ﲢﻜﻴﻤﻬﻢ‪ ،٬‬ﻗﺎﻝ‪) :‬ﺣﻜﻢ ﺍﷲ ﺃﻧﺘﻈﺮ ﻓﻴﻜﻢ )ﻭﻗﺎﻝ( ﺃ ‡ﻣﺎ‬ ‫)ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﻧﻪ‬
‫ﺍﻹﻣﺮﺓ ﺍﻟﱪﺓ ﻓﻴﻌﻤﻞ ﻓﻴﻬﺎ ﺍﻟﺘﻘﻲ‪ ،٬‬ﻭﺃﻣﺎ ﺍﻹﻣﺮﺓ ﺍﻟﻔﺎﺟﺮﺓ ﻓﻴﺘﻤﺘﻊ ﻓﻴﻬﺎ ﺍﻟﺸﻘﻲ ﺇﱃ ﺃﻥ ﺗﻨﻘﻄﻊ ﻣﺪﺗﻪ‬
‫ﻭﺗﺪﺭﻛﻪ ﻣﻨﻴﺘﻪ( )‪.(4‬‬

‫‪ -1‬ﺻﺤﻴﺢ اﻟﺒﺨﺎري – اﻟﺒﺨﺎري ‪ :‬ج‪ 4‬ص‪.179‬‬

‫‪ -2‬اي اﻟﺘﻮﺣﻴﺪ ﻓﺎﻟﻮهﺎﺑﻴﻮن ﻳﺪﻋﻮن أﻧﻬﻢ ﻳﻄﻠﺒﻮن اﻟﺘﻮﺣﻴﺪ وﻳﻨﺒﺬون اﻟﺸﺮك‪.‬‬
‫‪ -3‬ﺻﺤﻴﺢ اﻟﺒﺨﺎري – اﻟﺒﺨﺎري ‪ :‬ج‪ 4‬ص‪.179‬‬
‫‪ -4‬ﻧﻬﺞ اﻟﺒﻼﻏﺔ ‪ :‬ج‪ 1‬ص‪.91‬‬
 ‫‪79...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺇﻥ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﺸﻌﺎﺭ )ﻻ ﺣﻜﻢ ﺇﻻ ﷲ(‪ :‬ﻫﻮ ﺣﺎﻛﻤﻴﺔ ﺍﷲ‪ ،٬‬ﺃﻱ ﺃﻥ ﻣﻦ ﻳﺮﻓﻌﻪ ﺍﳌﻔﺮﻭﺽ ﺃﻧﻪ ﻻ‬
‫ﻳﻘﺒﻞ ﺇﻻ ﲝﺎﻛﻤﻴﺔ ﺍﷲ ﺍﻟﱵ ﺗﺘﻤﺜﻞ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﻭﺍﳊﺎﻛﻢ ﺍﳌﻌﲔ ﻣﻦ ﺍﷲ‪ ،٬‬ﻓﺎﳌﻔﺮﻭﺽ ﺃﻥ ﻣﻦ ﻳﺮﻓﻊ‬
‫ﻫﺬﺍ ﺍﻟﺸﻌﺎﺭ ﻳﻄﺎﻟﺐ ﺑﺘﻄﺒﻴﻖ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﻭﲤﻜﲔ ﺍﳊﺎﻛﻢ ﺍﳌﻨﺼﺐ ﻣﻦ ﺍﷲ‪.‬‬

‫ﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ )ﻻ ﺣﻜﻢ ﺇﻻ ﷲ(‪ ،٬‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﻳﻜﻮﻥ ﻣﻄﻠﺐ ﻣﻦ ﻳﺮﻓﻌﻬﺎ‬
‫ﺷﻌﺎﺭﹰﺍ‪ ،٬‬ﻭﻟﻜﻦ ﺍﳋﻮﺍﺭﺝ ﺟﺎﺀﻭﺍ ™ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻟﻨﻘﺾ ﺣﺎﻛﻤﻴﺔ ﺍﷲ‪ ،٬‬ﻟﻘﺪ ﺭﻓﻌﻮﻫﺎ ﺑﻮﺟ ـﻪ ﻋﻠﻲ‬
‫ﺑﺎﻟﺬﺍﺕ ﻭﻫﻮ ﺧﻠﻴﻔﺔ ﺍﷲ ﻭﺍﻟﻮﺻﻲ ﺍﳌﻨﺼﺐ ﻣﻦ ﺍﷲ‪ ،٬‬ﻫﻢ ﲝﺴﺐ ﻇﺎﻫﺮ ﺍﻟﻜﻼﻡ ﻻ ﻳﺮﻓﻀﻮﻥ ﺍﷲ‪ ،٬‬ﻓﻘﻂ‬
‫‪ ،٬‬ﻭﻟﻜﻦ ﻟﻮ ﺗﺪﺑﺮﻧﺎ ﻣﻮﻗﻔﻬﻢ ﳒﺪﻩ ﲤﺎﻣﹰﺎ ﻛﻤﻮﻗﻒ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ ﱂ ﻳﺮﻓﺾ ﺍﻟﺴﺠﻮﺩ‬ ‫ﻳﺮﻓﻀﻮﻥ ﻋﻠﻴﹰﺎ‬
‫ﺧﻠﻴﻔﺔ ﺍﷲ‪.‬‬ ‫ﷲ ﺑﻞ ﻛﺎﻥ ﻃﺎﻭﻭﺱ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻟﻜﻨﻪ ﻓﻘﻂ ﺭﻓﺾ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ‬

‫ﰲ ﻧﻘﺾ ﻣﺮﺍﺩﻫﻢ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻮﺟﻮﺩ‪ ،٬‬ﻓﻤﻊ ﻭﺟﻮﺩ ﺍ‪ê‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ‬ ‫ﻭﺟﻮﺍﺏ ﺍﻹﻣﺎﻡ ﻋﻠﻲ‬
‫)ﺍﻟﻨﺎﺱ( ﻻﺑﺪ ﻣﻦ ﻭﺟﻮﺩ ﻗﺎﻧﻮﻥ ﻭﺣﺎﻛﻢ ﻳﻘﻮﻡ ﺑﺘﻄﺒﻴﻖ ﺍﻟﻘﺎﻧﻮﻥ؛ ﻟﺘﻨﻈﻴﻢ ﺣﻴﺎﺓ ﻫﺬﺍ ﺍ‪ê‬ﺘﻤﻊ‪ ،٬‬ﻓﺈﺫﺍ ﺭﻓﺾ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﻭﺍﳊﺎﻛﻢ )ﺍﻟﱪ‪ ،٬‬ﺍﻟﺘﻘﻲ( ﺍﳌﻨﺼﺐ ﻣﻦ ﺍﷲ ﺟﺎﺀ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻮﺿﻌﻲ ﻭﺍﳊﺎﻛﻢ ﺍﻟﻄﺎﻏﻮﺕ‬
‫‪) :‬ﻭﺇﻧﻪ ﻻ ﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﺃﻣﲑ ﺑﺮ ﺃﻭ‬ ‫)ﺍﻟﻔﺎﺟﺮ( ﺣﺘﻤﹰﺎ؛ ﻷﻥ ﺍﻟﻮﺍﻗﻊ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﺣﺪﳘﺎ‪ ،٬‬ﻗﺎﻝ‬
‫ﻓﺎﺟﺮ(‪.‬‬

‫ﺍﻵﻥ ﻓﻘﻂ ﺃﻃﻠﺐ ﺃﻥ ﻧﺴﺘﺤﻀﺮ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺜﻼﺛﺔ‪:‬‬

‫ﺇﺑﻠﻴﺲ )ﻟﻌﻨﻪ ﺍﷲ(‪ :‬ﺭﻓﺾ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ‪)،٬‬ﺭﻓﺾ ﺃﻥ ﻳﻜﻮﻥ ﺁﺩﻡ "ﺧﻠﻴﻔﺔ ﺍﷲ" ﻭﺍﺳﻄ ـﺔ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺍﷲ(‪.‬‬

‫ﺍﳋﻮﺍﺭﺝ‪ :‬ﺭﻓﻀﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﻛﻢ ﺇﻧﺴﺎﻧﹰﺎ ﻣﻨﺼﺒﹰﺎ ﻣﻦ ﺍﷲ‪ ،٬‬ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﻻ ﺣﻜﻢ ﺇﻻ ﷲ ﻭﻫﻢ‬
‫ﻳﺮﻳﺪﻭﻥ ﻻ ﺇﻣﺮﺓ ﺇﻻ ﷲ‪) ،٬‬ﺃﻱ ﺇ—ﻢ ﺭﻓﻀﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻥ )ﺧﻠﻴﻔﺔ ﺍﷲ( ﻭﺍﺳﻄﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ‬
‫ﺍﷲ(ﻭﻫﻢ ﻳﺪﻋﻮﻥ ™ﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻧﺒﺬ ﺍﻟﺸﺮﻙ !!‬

‫ﺍﻟﻮﻫﺎﺑﻴﺔ‪ :‬ﻫﻢ ﻳﺮﻓﻀﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻥ )ﺧﻠﻴﻔﺔ ﺍﷲ( ﻭﺍﺳﻄﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﷲ‪ ،٬‬ﻭﻳﺪﻋﻮﻥ ™ﺬﺍ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﻧﺒﺬ ﺍﻟﺸﺮﻙ ﺃﻳﻀﹰﺎ !!!!‬

‫ﻣﺎ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺜﻼﺛﺔ ؟؟!!‬

 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 80‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻟﻮ ﺩﻗﻘﻨﺎ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺜﻼﺛﺔ ﻟﻮﺟﺪﻧﺎ ﺃﻥ ﻣﻄﺎﺑﻘﺔ ﻣﻮﻗﻒ ﺍﳋﻮﺍﺭﺝ ﳌﻮﻗﻒ ﺇﺑﻠﻴﺲ ﺭﲟﺎ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺍﻟﺘﻮﺿﻴﺢ ﺍﳌﺘﻘﺪﻡ‪ ،٬‬ﺃﻣﺎ ﻣﻄﺎﺑﻘ ـﺔ ﻣﻮﻗﻒ ﺍﻟﻮﻫﺎﺑ ـﻴﺔ ﳌﻮﻗﻒ ﺇﺑﻠﻴﺲ ﻓﻼ ﺃﻋﺘﻘﺪ‪ ،٬‬ﺣﻴﺚ ﺇ ﹼﻥ ﻣﻮﻗﻔ ـﻬﻢ‬
‫)ﺍﻋﺘﻘﺎﺩﻫﻢ( ﺻﻮﺭﺓ ﻃﺒﻖ ﺍﻷﺻﻞ ﳌﻮﻗﻒ ﺇﺑﻠﻴﺲ‪ ،٬‬ﻓﺄﻳﻦ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﺍﻟﺘﻮﺿﻴﺢ ﻟﻮ ﺃﺭﺩﻧﺎﻩ؟‬

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 ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﺘ@ﻔﺮﹺﻳﻂ ﰲ ﺣﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻟﻨﺄﺧﺬ ﻛﻤﺜﺎﻝ ﺍﻟﻨﺼﺎﺭﻯ ‪ ،٬‬ﻭﻣﻦ ﰒ ﻧﻌﺮﺝ ﻋﻠﻰ ﺍﻟﻮﻫﺎﺑﻴﲔ‪.‬‬

‫ﻭﻫﻮ ﻋﺒﺪ ﻣﻦ‬ ‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ ﻛﻤﺎ ﻳﺴﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺟﻌﻠﻮﺍ ﻟﻨﱯ ﺍﷲ ﻋﻴﺴﻰ‬
‫ﻋﺒﺎﺩ ﺍﷲ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻭﺍﻟﻐﲎ ﺍﳌﻄﻠﻖ‪ ،٬‬ﻭﺣﺠﺘﻬﻢ ﻓﻘﻂ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺃﻧﺎﺟﻴﻠﻬﻢ ﻣﺜﻞ ﻗ ـﻮﻝ‬
‫ﺃﰊ ﻭﺍﻹﺑﻦ‪ ،٬‬ﻣﻊ ﺃﻥ ﻫﺬﻩ ﻛﻠﻬﺎ ﻣﺆﻭﻟﺔ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﻫﻮ ﺻﻔﺎﺕ ﺍﻷﺑﻮﺓ ﻭﺍﻟﺒﻨﻮﺓ ﻻ ﺫﺍ‪N‬ﺎ ﺃﻱ‬ ‫ﻋﻴﺴﻰ‬
‫ﺍﻟﺮﲪﺔ ﻭﺍﳌﺪﺍﺭﺍﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭ …‪ ،٬‬ﻭﺍﻟﻌﻄﺎﺀ ﺍﻟﺬﻱ ﺭﲟﺎ ﻭﺻﻞ ﺇﱃ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺎﻟﻨﻔﺲ ﻣﻦ ﺍﻷﺏ ﺇﱃ ﺇﺑﻨﻪ‬
‫ﻭﻳﺸﺘﺮﻙ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺒﻌﺾ ﺍﻟﺼﻔﺎﺕ ﻣﻊ ﺍﻷﺑﻮﺓ ﻣﻊ ﻣﻼﺣﻈﺔ ﻏﻨﺎﻩ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻹﺑﻦ ﲡﺎﻩ ﺍﻷﺏ ﳝﻜﻦ ﻣﻼﺣﻈﺔ ﺻﻔﺔ ﺑﺮ ﺍﻹﺑﻦ ﺍﻟﺼﺎﱀ ﺑﻮﺍﻟﺪﻩ ﻭﻃﺎﻋﺘﻪ ﻟﻪ ﰲ ﺳﻠﻮﻙ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻷﻭﺻﻴﺎﺀ ﲡﺎﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺼﻞ ﻣﻊ ﻋﺒﺪﻩ ﰲ ﺍﻟﻌﻄﺎﺀ ﺇﱃ ﺃﻥ ﻳﻌﻄﻴﻪ ﻛﻠﻪ‪ ،٬‬ﻓﻴﺨﺎﻃﺐ ﻋﺒﺪﻩ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪) :‬ﺃﻧﺎ ﺣﻲ ﻻ ﺃﻣﻮﺕ ﻭﻗﺪ ﺟﻌﻠﺘﻚ ﺣﻴﹰﺎ ﻻ ﲤﻮﺕ‪ ،٬‬ﺃﻧﺎ ﺃﻗﻮﻝ ﻟﻠﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ ﻭﻗﺪ‬
‫ﺟﻌﻠﺘﻚ ﺗﻘﻮﻝ ﻟﻠﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ( )‪ ،٬(1‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﺗﺼﺎﻑ ﺑﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﰲ ﺍﳋﻠﻖ ‪ ،٬‬ﺃﻱ ﺃﻥ‬
‫ﻳﻮﺻﻒ ﺍﻟﻌﺒﺪ ﺑﺒﻌﺾ ﺃﻭﺻﺎﻑ ﺍﻷﻟﻮﻫﻴﺔ ﻣﻊ ﻣﻼﺣﻈﺔ ﻓﻘﺮﻩ‪.‬ﻓﻬﺬﺍ ﺍﻟﻌﺒﺪ ﺣﻲ ﻻ ﳝﻮﺕ ﻭﻳﻘﻮﻝ ﻟﻠﺸﻲﺀ‬
‫ﻛﻦ ﻓﻴﻜﻮﻥ ﻭﻫﻲ ﺻﻔﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ‪ ،٬‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻫﻜﺬﺍ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﳛﺘﺎﺝ‬
‫ﻭﻓﻘﲑ ﺇﱃ ﺍﷲ ﻟﻴﺒﻘﻰ ﻫﻜﺬﺍ‪ ،٬‬ﺃﻣﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻘﺪ ﻛﺎﻥ ﻭﻻ ﻳﺰﺍﻝ ﻭﺳﻴﺒﻘﻰ ﺣﻴﹰﺎ ﻻ ﳝﻮﺕ‬
‫ﻭﻳﻘﻮﻝ ﻟﻠﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ ﺩﻭﻥ ﺃﻥ ﳛﺘﺎﺝ ﺃﻭ ﻳﻔﺘﻘﺮ ﺇﱃ ﺃﺣﺪ‪ ،٬‬ﻭﻫﺬﺍ ﳝﻴﺰ ﺑﻮﺿﻮﺡ ﺍﻟﻔﺮﻕ ﺑﲔ‬
‫ﺍﻻﺗﺼﺎﻑ ﺑﺼﻔﺔ ﺍﻹﻟﻮﻫﻴﺔ ﰲ ﺍﳋﻠﻖ )ﺃﻭ ﻭﺟﻪ ﺍﷲ ﺃﻭ ﻳﺪ ﺍﷲ ﺃﻭ ﻃﻠﻌﺔ ﺍﷲ ﰲ ﺳﺎﻋﲑ ﺃﻭ ﻇﻬﻮﺭ ﺍﷲ ﰲ‬
‫‪ ،٬‬ﻭﺑﲔ ﺍﻹﻟﻮﻫﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﻄﻠﻘﺔ‬ ‫ﻓﺎﺭﺍﻥ()‪ (2‬ﺍﻟﱵ ﻣﺜﻠﻬﺎ ﺧﺎﺻﺔ ﺃﻭﻟﻴﺎﺋﻪ ﻛﻤﺤﻤﺪ ﻭﻋﻴﺴﻰ‬
‫ﺍﶈﺼﻮﺭﺓ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫‪ -1‬اﻧﻈﺮ‪ :‬اﻟﺠﻮاهﺮ اﻟﺴﻨﻴﺔ – اﻟﺤﺮ اﻟﻌﺎﻣﻠﻲ ‪ ، 363 :‬ﺑﺤﺎر اﻻﻧﻮار‪ :‬ج‪ 90‬ص‪.376‬‬
‫ﻚ ِإ ﱠﻧﻤَﺎ‬
‫ﻦ ُﻳﺒَﺎ ِﻳﻌُﻮ َﻧ َ‬
‫ن اﱠﻟﺬِﻳ َ‬
‫‪ -2‬ﻗﺎل ﺗﻌﺎﻟﻰ‪ُ ) :‬وﺟُﻮ ٌﻩ َﻳ ْﻮ َﻣ ِﺌ ٍﺬ ﻧَﺎﺿِﺮَ ٌة * ِإﻟَﻰ َر ﱢﺑﻬَﺎ ﻧَﺎﻇِﺮَ ٌة( اﻟﻘﻴﺎﻣﺔ‪ ،23 – 22:‬وﻗﺎل ﺗﻌﺎﻟﻰ‪ِ) :‬إ ﱠ‬
‫ق َأ ْﻳﺪِﻳ ِﻬ ْﻢ( اﻟﻔﺘﺢ‪ ،10:‬وﻓﻲ دﻋﺎء اﻟﺴﻤﺎت‪ .…) :‬وﺑﻄﻠﻌﺘﻚ ﻓﻲ ﺳﺎﻋﻴﺮ وﻇﻬﻮرك ﻓﻲ ﺟﺒﻞ‬ ‫ن اﻟﱠﻠ َﻪ َﻳ ُﺪ اﻟﱠﻠ ِﻪ َﻓ ْﻮ َ‬
‫ُﻳﺒَﺎ ِﻳﻌُﻮ َ‬
‫ﻓﺎران ‪.(….‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 82‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺢ ﻳ@ﺎ @ﺑﻨﹺﻲ ﹺﺇﺳ‪A‬ﺮﺍﺋﻴ ﹶﻞ‬

‫ﺢ ﺍ‪A‬ﺑ ‪M‬ﻦ @ﻣ ‪A‬ﺮ@ﻳ @ﻢ @ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ @ﻤﺴِﻴ ‪M‬‬
‫﴿ﹶﻟ ﹶﻘ ‪A‬ﺪ ﹶﻛ ﹶﻔ @ﺮ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻤﺴِﻴ ‪M‬‬
‫ﺠﱠﻨ ﹶﺔ @ﻭ @ﻣ ﹾﺄﻭ@ﺍ ‪M‬ﻩ ﺍﻟﻨﱠﺎ ‪M‬ﺭ @ﻭﻣ@ﺎ‬
‫ﺸ ﹺﺮ ‪A‬ﻙ ﺑﹺﺎﻟ ‪m‬ﻠ ‪G‬ﻪ ﹶﻓ ﹶﻘ ‪A‬ﺪ @ﺣ ﱠﺮ @ﻡ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ ﺍﹾﻟ @‬
‫ﺍ ‪A‬ﻋ‪M‬ﺒﺪ‪M‬ﻭﺍ ﺍﻟ ‪m‬ﻠ @ﻪ @ﺭﺑﱢﻲ @ﻭ @ﺭﱠﺑﻜﹸ ‪A‬ﻢ ﹺﺇﱠﻧﻪ‪@ M‬ﻣ ‪A‬ﻦ ‪M‬ﻳ ‪A‬‬
‫ﲔ ‪G‬ﻣ ‪A‬ﻦ ﹶﺃ‪A‬ﻧﺼ@ﺎ ﹴﺭ﴾)‪.(1‬‬
‫ﻟ‪G‬ﻠﻈ‪m‬ﺎ‪G‬ﻟ ‪G‬ﻤ @‬

‫﴿ﹶﻟ ﹶﻘ ‪A‬ﺪ ﹶﻛ ﹶﻔ @ﺮ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﺛﹶﺎ‪G‬ﻟﺚﹸ ﺛﹶﻼﹶﺛ ‪o‬ﺔ @ﻭﻣ@ﺎ ‪G‬ﻣ ‪A‬ﻦ ﹺﺇﹶﻟ ‪o‬ﻪ ﹺﺇﻟ‪m‬ﺎ ﺇﹺﻟﹶﻪ‪ Â‬ﻭ@ﺍﺣ‪G‬ﺪ‪@ Â‬ﻭﹺﺇ ﹾﻥ ﹶﻟ ‪A‬ﻢ @ﻳ ‪A‬ﻨ@ﺘﻬ‪M‬ﻮﺍ @ﻋﻤﱠﺎ‬
‫ﺴ ﱠﻦ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﹶﻛ ﹶﻔﺮ‪M‬ﻭﺍ ‪G‬ﻣ ‪A‬ﻨ ‪M‬ﻬ ‪A‬ﻢ ﻋ@ﺬﹶﺍﺏ‪ Â‬ﺃﹶﻟ‪G‬ﻴﻢ‪.(2)﴾Â‬‬
‫@ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟ@ﻴ @ﻤ ﱠ‬

‫ﺴ@ﺘ ‪A‬ﻐ ‪G‬ﻔﺮ‪M‬ﻭ@ﻧ ‪M‬ﻪ ﻭ@ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻏﹶﻔﹸﻮﺭ‪ Â‬ﺭ@ﺣ‪G‬ﻴﻢ‪.(3)﴾Â‬‬

‫﴿ﹶﺃﻓﹶﻼ @ﻳﺘ‪M‬ﻮﺑ‪M‬ﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻭ@ﻳ ‪A‬‬

‫ﺖ ‪G‬ﻣ ‪A‬ﻦ ﹶﻗ ‪A‬ﺒ ‪G‬ﻠ ‪G‬ﻪ ﺍﻟ ﱡﺮ ‪M‬ﺳ ﹸﻞ @ﻭﺃﹸ ﱡﻣﻪ‪ M‬ﺻ‪G‬ﺪﱢﻳﻘﹶﺔﹲ ﻛﹶﺎﻧ@ﺎ @ﻳ ﹾﺄﻛﹸﻼ ‪G‬ﻥ‬
‫ﺢ ﺍ‪A‬ﺑ ‪M‬ﻦ @ﻣ ‪A‬ﺮ@ﻳ @ﻢ ﹺﺇﻟ‪m‬ﺎ ﺭ@ﺳ‪M‬ﻮﻝﹲ ﹶﻗ ‪A‬ﺪ @ﺧ ﹶﻠ ‪A‬‬
‫﴿ﻣ@ﺎ ﺍﹾﻟ @ﻤﺴِﻴ ‪M‬‬
‫ﺕ ﹸﺛ ﱠﻢ ﺍ‪A‬ﻧ ﹸﻈ ‪A‬ﺮ ﹶﺃﻧﱠﻰ ‪M‬ﻳ ‪A‬ﺆ ﹶﻓﻜﹸﻮ ﹶﻥ﴾)‪.(4‬‬
‫ﻒ ﻧ‪@M‬ﺒﱢﻴﻦ‪ M‬ﹶﻟﻬ‪M‬ﻢ‪ M‬ﺍﻟﹾﺂﻳﺎ ‪G‬‬
‫ﺍﻟ ‪m‬ﻄﻌ@ﺎ @ﻡ ﺍ‪A‬ﻧ ﹸﻈ ‪A‬ﺮ ﹶﻛ ‪A‬ﻴ @‬

‫ﺼﻔﹸﻮ ﹶﻥ﴾)‪.(5‬‬
‫ﺵ @ﻋﻤﱠﺎ @ﻳ ‪G‬‬
‫ﺏ ﺍﹾﻟ @ﻌ ‪A‬ﺮ ﹺ‬
‫ﺴ ‪A‬ﺒﺤ@ﺎ ﹶﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﺭ ﱢ‬
‫﴿ﹶﻟ ‪A‬ﻮ ﻛﹶﺎ ﹶﻥ ﻓ‪G‬ﻴ ﹺﻬﻤ@ﺎ ﺁﻟ‪G‬ﻬ@ﺔﹲ ﹺﺇﻟ‪m‬ﺎ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻟﹶﻔﹶﺴ@ﺪ@ﺗ@ﺎ ﹶﻓ ‪M‬‬

‫***‬

‫‪ -1‬اﻟﻤﺎﺋﺪة ‪.72 :‬‬

‫‪ -2‬اﻟﻤﺎﺋﺪة ‪.73 :‬‬
‫‪ -3‬اﻟﻤﺎﺋﺪة ‪.74 :‬‬
‫‪ -4‬اﻟﻤﺎﺋﺪة ‪.75 :‬‬
‫‪ -5‬اﻻﻧﺒﻴﺎء ‪.22 :‬‬
 ‫ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻭﻛﻞ ﻣﻦ ﺳﻮﺍﻩ ﺧﻠﻘﻪ‬

‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﺇﺑﻨﹰﺎ ﺍﻧﻔﺼﻞ ﻋﻨﻪ ﺃﻭ‬
‫ﺻ ‪Æ‬ﺪ ‪Æ‬ﺭ ﻋﻨﻪ ﲟﻌﲎ ﺃﻧﻪ ﻻﻫﻮﺕ ﻣﻄﻠﻖ ﺻﺪﺭ ﻋﻦ ﻻﻫﻮﺕ ﻣﻄﻠﻖ‪ ،٬‬ﺃﻭ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺇﻥ‬ ‫ﻭ‪áÞ‬ﻟ ‪Æ‬ﺪ ﻣﻨﻪ ﺃﻭ ‪Æ‬‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳌﺨﻠﻮﻕ ﳝﻜﻦ ﺃﻥ ﻳﺮﺗﻘﻲ ﺣﱴ ﻳﻜﻮﻥ ﻣﻮﺻﻮ ﹰﻻ ﺑﺎﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‪ ،٬‬ﺃﻱ ﺃﻥ ﺣﻘﻴﻘﺔ ﻫﺬﺍ‬
‫ﺍﻹﻧﺴﺎﻥ ﺗﻜﻮﻥ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ؛ ﻷﻧﻪ ﺍﲢﺪ ﺑﺎﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‪ ،٬‬ﻭ™ﺬﺍ ﺣﺴﺐ ﺗﻔﻜﲑﻫﻢ ﻳﻜﻮﻥ‬
‫ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻗﺪ ﻧﺰﻝ ﰲ ﺍﻟﻨﺎﺳﻮﺕ ﻭﺑﺎﳉﺴﺪ‪ ،٬‬ﺃﻭ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺇﻧﺴﺎﻥ ﻣﻨﻬﻢ ﻭﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‬
‫ﻳﻜﻮﻥ ﺍﺑﻦ ﺍﷲ‪.‬‬

‫ﻭﺍﳊﻘﻴﻘﺔ ﻣﻊ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻄﺮﺡ ﺍﻟﻌﻘﺎﺋﺪﻱ ﺍﻟﺬﻱ ﺗﺒﻨﺎﻩ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﺑﺎﻃﻞ‪ ،٬‬ﻭﻟﻜﻦ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻟﺮﲪﺘﻪ ﺧﺎﻃﺒﻬﻢ ﻭﻛﻠﻤﻬﻢ ﺣﱴ ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻟﺘﻨﻈﲑ ﳍﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‪ ،٬‬ﻓﺘﺠﺪﻩ ﺗﻌﺎﱃ‬
‫ﻳﻔﺼﻞ ﳍﻢ ﻭﻳﺒﲔ ﳍﻢ ﻣﻮﺍﺿﻊ ﺍﳋﻠﻞ ﰲ ﻋﻘﻴﺪ‪N‬ﻢ‪.‬‬

‫ﺽ ﹶﺃﻧﱠﻰ @ﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪ‪ M‬ﻭ@ﻟﹶﺪ‪@ Â‬ﻭﹶﻟ ‪A‬ﻢ @ﺗ ﹸﻜ ‪A‬ﻦ ﹶﻟﻪ‪ M‬ﺻ@ﺎﺣ‪G‬ﺒ@ﺔﹲ @ﻭ @ﺧ ﹶﻠ @ﻖ ﹸﻛ ‪m‬ﻞ‬
‫ﺕ ﻭ@ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫ﺴﻤ@ﺎﻭ@ﺍ ‪G‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪@﴿ :‬ﺑﺪ‪G‬ﻳ ‪M‬ﻊ ﺍﻟ ﱠ‬
‫@ﺷ ‪A‬ﻲ ٍﺀ @ﻭﻫ‪@ M‬ﻮ ﹺﺑ ﹸﻜ ‪Õ‬ﻞ @ﺷ ‪A‬ﻲ ٍﺀ ﻋ@ﻠ‪G‬ﻴﻢ‪.(1)﴾Â‬‬

‫﴿ﹶﺃﻧﱠﻰ @ﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪ‪ M‬ﻭ@ﻟﹶﺪ‪@ Â‬ﻭﹶﻟ ‪A‬ﻢ @ﺗ ﹸﻜ ‪A‬ﻦ ﹶﻟﻪ‪ M‬ﺻ@ﺎﺣ‪G‬ﺒ@ﺔﹲ﴾‪ :‬ﻭﻫﺬﺍ ﺍﻟﻨﻘﺾ ﺍﻟﺘﺎﻡ ﺍﻟﺬﻱ ﻛﻠﻤﻬﻢ ﺍﷲ ﺑﻪ ﻻ‬
‫ﳝﻜﻨﻬﻢ ﺭﺩﻩ ﺑﺄﻱ ﺷﻜﻞ ﺃﻭ ﺻﻮﺭﺓ؛ ﺣﻴﺚ ﺇ ﹼﻥ ﻣﻌﻨﺎﻩ‪ :‬ﺇﻧﻜﻢ ﺗﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺩ ﻭﻟﺪ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،٬‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﻟﺪ ﻫﻮ ﻻﻫﻮﺕ ﻣﻄﻠﻖ )ﺃﻱ ﺃﻧﻪ ﻛﺎﻣﻞ ﻣﻄﻠﻖ ﻭﻏﲏ ﻣﻄﻠﻖ ﻻ ﻳﻔﺘﻘﺮ ﻟﻐﲑﻩ(‪ ،٬‬ﻓﺈﻥ ﻗﻠﺘﻢ ﺇﻧﻪ‬
‫ﺻﺪﺭ ﻣﻨﻪ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻹﺑﻦ ﻣﻄﺎﺑﻖ ﻟﻸﺏ ﲤﺎﻣﹰﺎ ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺃ ﹼﻥ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺍﳌﻄﻠﻘﺔ ﻳﺴﺘﺤﻴﻞ ﺗﻌﺪﺩﻫﺎ ﻓﺄﻱ ﻣﻌﲎ ‪ ،٬‬ﻭﺃﻱ ﺣﻜﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﺪﻭﺭ‪ ،٬‬ﻣﻊ ﻋﺪﻡ‬
‫ﻭﺟﻮﺩ ﺃﻱ ﲤﺎﻳﺰ ﺃﻭ ﺍﺧﺘﻼﻑ ﺃﻭ ﺗﻐﺎﻳﺮ ﳝﻜﻦ ﺗﺼﻮﺭﻩ ؟! ﻓﻬﻞ ﺗﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻷﺏ ﻏﲑ ﺣﻜﻴﻢ ﻟﻴﺼﺪﺭ ﺃﻭ‬
‫ﻟﻴﻠﺪ ﺍﺑﻨﹰﺎ ﻟﻪ ﻻ ﻓﺎﺋﺪﺓ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻭ ﻟﻐﲑﻩ ﻣﻦ ﺻﺪﻭﺭﻩ ؟!‬

‫ﻛﻤﺎ ﻳﺼﺮﺡ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﻴﻮﻡ ﺇﻥ ﺍﻷﻗﺎﻧﻴﻢ‬ ‫ﻭﺇﻥ ﻗﻠﺘﻢ ﺑﻮﺟﻮﺩ ﺍﻻﺧﺘﻼﻑ ﺃﻭ ﺍﻟﺘﻤﺎﻳﺰ ﺃﻭ ﺍﻟﺘﻐﺎﻳﺮ‬
‫ﻓﻬﺬﺍ ﳛﺘﻢ ﻭﺟﻮﺩ ﻻﻫﻮﺕ ﺛﺎﻥ ﴿‪.....‬ﺻ@ﺎﺣ‪G‬ﺒ@ﺔﹲ‪ ﴾.....‬ﻟﻴﻜﻮﻥ ﺍﻹﺑﻦ ﺻﺎﺩﺭﹰﺍ ﻋﻦ ﺍﻻﺛﻨﲔ‬ ‫ﻣﺘﻤﺎﻳﺰﺓ‬

‫‪ -1‬اﻷﻧﻌﺎم ‪.101 :‬‬

 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 84‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻓﻼ ﻳﻄﺎﺑﻖ ﺃﺣﺪﳘﺎ؛ ﻷﻧﻪ ﺻﺪﺭ ﻋﻨﻬﻤﺎ ﻣﻌﹰﺎ‪ ،٬‬ﻓﻬﻞ ﺃﻧﺘﻢ ﺗﻘﻮﻟ ـﻮﻥ ﺑﻮﺟﻮﺩ ﺍﻟﻼﻫﻮﺕ ﺍﻟﺜﺎﱐ )ﺍﻟﺼﺎﺣﺒﺔ(‬
‫ﺍﻟﺬﻱ ﺳﺒﻖ ﺍﻻﺑﻦ)‪ (1‬؟؟!!!‬

‫ﻓﺎﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﺇﻥ ﻗﻠﺘﻢ ﺑﻮﺟﻮﺩ ﺍﻹﺑﻦ ﻓﻼﺑﺪ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﺑﻮﺟﻮﺩ ﺍﻟﻼﻫﻮﺕ ﺍﻟﺜﺎﱐ )ﺍﻟﺼﺎﺣﺒﺔ( ﻗﺒﻠﻪ‬
‫ﻭﺇﻻ ﻓﻜﻴﻒ ﺗﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺩ ﺍﻹﺑﻦ )ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﺻﺪﺭ ﻋﻨﻪ( ﺩﻭﻥ ﻭﺟﻮﺩ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‬
‫ﺍﻟﺜﺎﱐ )ﺍﻟﺼﺎﺣﺒﺔ( ﺍﺑﺘﺪﺍ ًﺀ ﻣﻌﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﻭﺟﻮﺩ ﺍﻹﻟﻪ ﺍﳌﻄﻠﻖ ﺍﻟﺜﺎﱐ )ﺍﻟﺼﺎﺣﺒﺔ( ﺍﺑﺘﺪﺍ ًﺀ ﻣﻌﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳏﺎﻝ؛ ﻷﻥ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺣﻘﻴﻘﺔ ﺑﺴﻴﻄﺔ ﻣﻄﻠﻘﺔ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﻌﺪﺩ ﴿ﹶﺃﻧﱠﻰ @ﻳﻜﹸﻮ ﹸﻥ‬
‫ﹶﻟﻪ‪ M‬ﻭ@ﻟﹶﺪ‪@ Â‬ﻭﹶﻟ ‪A‬ﻢ @ﺗ ﹸﻜ ‪A‬ﻦ ﹶﻟﻪ‪ M‬ﺻ@ﺎﺣ‪G‬ﺒ@ﺔﹲ﴾‪.‬‬

‫ﺐ ﹸﻛ ‪â‬ﻞ ﹺﺇﹶﻟ ‪o‬ﻪ ﹺﺑﻤ@ﺎ @ﺧ ﹶﻠ @ﻖ‬

‫ﺨ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪G‬ﻣ ‪A‬ﻦ @ﻭﹶﻟ ‪o‬ﺪ @ﻭﻣ@ﺎ ﻛﹶﺎ ﹶﻥ @ﻣ @ﻌﻪ‪G M‬ﻣ ‪A‬ﻦ ﹺﺇﹶﻟ ‪o‬ﻪ ﺇﹺﺫﹰﺍ ﹶﻟ ﹶﺬ @ﻫ @‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻣ@ﺎ ﺍﱠﺗ @‬
‫ﺼﻔﹸﻮ ﹶﻥ﴾)‪.(2‬‬
‫ﺾ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ ﹶﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻋﻤﱠﺎ @ﻳ ‪G‬‬
‫@ﻭﹶﻟﻌ@ﻼ @ﺑ ‪A‬ﻌﻀ‪M‬ﻬ‪A M‬ﻢ @ﻋﻠﹶﻰ @ﺑ ‪A‬ﻌ ﹴ‬

‫ﺃﻱ ﺇﻥ ﺭﺗﺒﺘﻢ ﻣﺎ ﺗﻮﳘﺘﻮﻩ ﻣﻦ ﻭﺟﻮﺩ ﺍﻷﻗﺎﻧﻴﻢ ﺍﻟﺜﻼﺛﺔ )ﺃﻭ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ( ™ﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،٬‬ﻓﻘﻠﺘﻢ‬
‫ﺑﻮﺟﻮﺩ ﺍﻷﺏ )ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ(‪ ،٬‬ﻭﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺍﻟﺜﺎﱐ ﺍﻟﺼﺎﺣﺒﺔ )ﺍﻹﺑﻦ(‪ ،٬‬ﰒ ﺻﺪﺭ ﻋﻨﻬﻤﺎ‬
‫ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺍﻟﺜﺎﻟﺚ )ﺍﻻﻗﻨﻮﻡ ﺍﻟﺜﺎﻟﺚ( ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ‪ ،٬‬ﻓﺎﻟﻜﻼﻡ ﻳﻜﻮﻥ ﰲ ﻭﺟﻮﺩ ﺍﻟﻼﻫﻮﺕ ﺍﻟﺜﺎﱐ‬
‫ﺍﺑﺘﺪﺍ ًﺀ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻓﻬﻞ ﻳﻮﺟﺪ ﲤﺎﻳﺰ ﺑﻴﻨﻬﻤﺎ ﺃﻡ ﻻ ؟ ﺃﻱ ﺃ ﹼﻥ ﻛﻠﻴﻬﻤﺎ ﻭﺍﺣﺪ ؟‬

‫ﻓﻤﻦ ﳜﺘﺎﺭ ﺃ ﹼﻥ ﻛﻠﻴﻬﻤﺎ ﻭﺍﺣﺪ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﺍﻟﻨﻘﺾ ﺍﻟﺴﺎﺑﻖ؛ ﻷﻥ ﺍﻟﺼﺎﺩﺭ ﻋﻨﻬﻤﺎ ﻣﻄﺎﺑﻖ ﻟﻜﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ‪ ،٬‬ﻭﻣﻦ ﳜﺘﺎﺭ ﺍﻟﺘﻤﺎﻳﺰ ﺑﻴﻨﻬﻤﺎ ﺳﺘﻨﺘﻘﺾ ﻋﻨﺪﻩ ﺃﻟﻮﻫﻴﺔ ﺍﻟﺜﺎﱐ ﺃﻟﻮﻫﻴ ﹰﺔ ﻣﻄﻠﻘﺔ؛ ﻟﻮﺭﻭﺩ ﺍﻟﻨﻘﺺ ﻋﻠﻴﻪ‪،٬‬‬
‫ﺾ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ ﹶﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻋﻤﱠﺎ‬
‫ﻓﺎﻟﺘﻤﺎﻳﺰ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﴿‪@ .....‬ﻭﹶﻟﻌ@ﻼ @ﺑ ‪A‬ﻌﻀ‪M‬ﻬ‪A M‬ﻢ @ﻋﻠﹶﻰ @ﺑ ‪A‬ﻌ ﹴ‬
‫ﺼﻔﹸﻮ ﹶﻥ﴾‪.‬‬
‫@ﻳ ‪G‬‬

‫‪ -1‬وهﺬا أﻳﻀًﺎ أﻣﺮ ﻓﻄﺮي وﻋﻘﻠﻲ وهﻮ إن اﻟﺤﻘﻴﻘﺔ اﻟﺒﺴﻴﻄﺔ اﻟﻤﻄﻠﻘﺔ ﻻ ﻳﻤﻜﻦ أن ﻳﻨﻔﺼﻞ ﻋﻨﻬﺎ ﺷﻲء ﻣﻐﺎﻳﺮ ﻟﻬﺎ أو‬
‫ﻣﺘﻤﻴﺰ ﻋﻨﻬﺎ‪ ،‬وﻻ ﻳﻤﻜﻦ أن ﻳﻜﻮن ﻓﻴﻬﺎ أﻗﺴﺎم أو أﺟﺰاء أو أﺻﻮل أو أﻗﺎﻧﻴﻢ آﻤﺎ ﻳﺴﻤﻮﻧﻬﺎ ﻣﺘﻤﺎﻳﺰة؛ ﻷن هﺬا ﻳﻌﻨﻲ إﻧﻬﺎ‬
‫ﺣﻘﻴﻘﺔ ﻣﺮآﺒﺔ وﻟﻴﺴﺖ ﺑﺴﻴﻄﺔ‪ ،‬واﻟﺘﺮآﻴﺐ دﻻﻟﺔ اﻻﻓﺘﻘﺎر وﻳﻨﻔﻲ ﻋﻨﻬﺎ اﻟﻐﻨﻰ‪ ،‬وﺑﺎﻟﺘﺎﻟﻲ ﻟﻴﻨﻔﺼﻞ ﺷﻲء ﻣﺎ ﻣﺘﻤﻴﺰ ﻋﻦ‬
‫اﻟﺤﻘﻴﻘﺔ اﻟﺒﺴﻴﻄﺔ اﻟﻤﻄﻠﻘﺔ ﻻﺑﺪ ﻣﻦ وﺟﻮد ﺣﻘﻴﻘﺔ ﺑﺴﻴﻄﺔ ﻣﻄﻠﻘﺔ أﺧﺮى‪ ،‬وهﺬا أﻣﺮ ﻣﺤﺎل؛ ﻷن اﻟﺤﻘﻴﻘﺔ اﻟﺒﺴﻴﻄﺔ‬
‫اﻟﻤﻄﻠﻘﺔ واﺣﺪة وﻻ ﻳﻤﻜﻦ أن ﺗﺘﻌﺪد‪.‬‬
‫‪ -2‬اﻟﻤﺆﻣﻨﻮن ‪.91 :‬‬
 ‫‪85...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻷ—ﻢ ﻧﻜﺴﻮﺍ ﻓﻄﺮ‪N‬ﻢ ﻭﺍﻧﻘﻠﺒﻮﺍ ﺭﺃﺳﹰﺎ ﻋﻠﻰ ﻋﻘﺐ‪ ،٬‬ﻗﺎﻟﻮﺍ ﺇﻥ ﷲ ﻭﻟﺪﹰﺍ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ﴿ﺃﹶﻻ ﹺﺇﱠﻧ ‪M‬ﻬ ‪A‬ﻢ ‪G‬ﻣ ‪A‬ﻦ ﹺﺇ ﹾﻓ ‪G‬ﻜ ﹺﻬ ‪A‬ﻢ ﹶﻟ@ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ * @ﻭﹶﻟ @ﺪ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻭﹺﺇﱠﻧﻬ‪A M‬ﻢ ﹶﻟﻜﹶﺎ ‪G‬ﺫﺑ‪M‬ﻮ ﹶﻥ﴾)‪.(1‬‬

‫ﻓﻠﻮ ﺃ—ﻢ ﻋﺎﺩﻭﺍ ﺇﱃ ﻓﻄﺮﺓ ﺍﷲ ﻭﺗﻔﻜﺮﻭﺍ ﰲ ﺁﻻﺀ ﺍﷲ ﻷﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﳍﻼﻙ ﺍﳌﺒﲔ‬
‫ﻭﲡﻨﺒﻮﺍ ﺍﻟﻜﻼﻡ ﻓﻴﻤﺎ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،٬‬ﻭﻛﻼﻡ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻤﺎ ﻻ ﻳﻌﻠﻢ ﻛﺬﺏ ﴿ﹺﺇﱠﻧ ‪M‬ﻬ ‪A‬ﻢ ﹶﻟﻜﹶﺎ ‪G‬ﺫﺑ‪M‬ﻮ ﹶﻥ﴾‪ ،٬‬ﻗﺎﻝ‬
‫ﺕ ﹶﻛ ‪G‬ﻠ @ﻤ ﹰﺔ‬
‫ﺨ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻭﻟﹶﺪﹰﺍ * ﻣ@ﺎ ﹶﻟ ‪M‬ﻬ ‪A‬ﻢ ﹺﺑ ‪G‬ﻪ ‪G‬ﻣ ‪A‬ﻦ ‪G‬ﻋ ﹾﻠ ﹴﻢ ﻭ@ﻻ ﻟ‪G‬ﺂﺑ@ﺎ‪G‬ﺋ ﹺﻬ ‪A‬ﻢ ﹶﻛﺒ‪@ M‬ﺮ ‪A‬‬
‫ﺗﻌﺎﱃ‪@ ﴿:‬ﻭﻳ‪M‬ﻨ‪G A‬ﺬ @ﺭ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺍﱠﺗ @‬
‫ﺨﺮ‪M‬ﺝ‪G M‬ﻣ ‪A‬ﻦ ﹶﺃ ﹾﻓﻮ@ﺍ ‪G‬ﻫ ﹺﻬ ‪A‬ﻢ ﹺﺇ ﹾﻥ @ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﻛﹶﺬ‪G‬ﺑﺎً﴾)‪.(2‬‬
‫@ﺗ ‪A‬‬

‫ﻭﺃﻳﻀﹰﺎ‪ :‬ﻧﻘﺾ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻣﺒﺪﺃ ﺗﻌﺪﺩ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻣﻦ ﺃﺳﺎﺳﻪ ﻛﻴﻔﻤﺎ ﻛﺎﻥ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺑﻪ‪:‬‬

‫ﺽ‬
‫ﺕ @ﻭﻣ@ﺎ ﻓ‪G‬ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫ﺴﻤ@ﺎﻭ@ﺍ ‪G‬‬
‫ﺨ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻭﻟﹶﺪﹰﺍ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ ﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻐﹺﻨ ﱡﻲ ﹶﻟﻪ‪ M‬ﻣ@ﺎ ﻓ‪G‬ﻲ ﺍﻟ ﱠ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻗﹶﺎﻟﹸﻮﺍ ﺍﱠﺗ @‬
‫ﹺﺇ ﹾﻥ ‪G‬ﻋ ‪A‬ﻨ @ﺪ ﹸﻛ ‪A‬ﻢ ‪G‬ﻣ ‪A‬ﻦ ‪M‬ﺳ ﹾﻠﻄﹶﺎ ‪o‬ﻥ ﹺﺑ @ﻬﺬﹶﺍ ﹶﺃ@ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ @ﻋﻠﹶﻰ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﻣ@ﺎ ﻻ @ﺗ ‪A‬ﻌ ﹶﻠﻤ‪M‬ﻮ ﹶﻥ﴾)‪.(3‬‬

‫ﺨ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻭﻟﹶﺪﹰﺍ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ ﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻐﹺﻨ ﱡﻲ﴾‪ :‬ﻭﻣﺒﺪﺃ ﻫﺬﺍ ﺍﻟﻨﻘﺾ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻗﺎﻝ ﺑﺘﻌﺪﺩ‬
‫﴿ﻗﹶﺎﻟﹸﻮﺍ ﺍﱠﺗ @‬
‫ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺳﻮﺍﺀ ﺑﺎﻟﺒﻨﻮﺓ ﺃﻡ ﺑﺼﻮﺭﺓ ﺃﺧﺮﻯ ﻳﺘﻮﳘﻬﺎ ﻣﻦ ﺿﻞ ﻋﻦ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ ﻫﻮ ﺃ ﹼﻥ ﺍﷲ‬
‫ﻗﺪ ﺃﻭﺩﻉ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﳝﻴﺰ ﺑﻪ ﺑﲔ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺴﻔﻪ ﴿ ﹶﻓﹶﺄﹾﻟ @ﻬ @ﻤﻬ@ﺎ ﻓﹸﺠ‪M‬ﻮﺭ@ﻫ@ﺎ @ﻭ@ﺗ ﹾﻘﻮ@ﺍﻫ@ﺎ﴾)‪،٬(4‬ﻓﻜﻞ‬
‫ﻣﻦ ﺍﺳﺘﻌﻤﻞ ﻫﺬﺍ ﺍﳌﻴﺰﺍﻥ ﺳﻴﺤﻜﻢ ﺑﺄﻥ ﺍﻟﻘﻮﻝ ﺑﺘﻌﺪﺩ ﺍﻟﻼﻫﻮﺕ ﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﺎﺋﺰ ﻫﻮ ﺳﻔﻪ ﻭﻻ‬
‫ﺣﻜﻤﺔ ﻓﻴﻪ‪ .‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻤﺎﻳﺰ‪ ،٬‬ﻭﻫﺬﺍ ﻳ‪Þ‬ﻨﻘﺾ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﴿ﺳ‪M‬ﺒ‪A‬ﺤ@ﺎ@ﻧﻪ‪ M‬ﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻐﹺﻨ ﱡﻲ﴾‬
‫ﻓﺎﻟﺘﻤﺎﻳﺰ ﰲ ﺍﻟﻼﻫﻮﺕ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻓﻴﺘﻌﲔ ﻓﻘﺮ ﻭﻧﻘﺺ ﻏﲑﻩ ﻓﻴﻨﺘﻘﺾ ﻗﻮﻝ ﺇﻥ ﻏﲑﻩ‬
‫ﻻﻫﻮﺕ ﻣﻄﻠﻖ‪.‬‬

‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ ﺇﺭﺗﻘﺎﺀ ﺍﻹﻧﺴﺎﻥ‪ ،٬‬ﻓﺈﻥ ﺍﷲ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻭﺩﻉ ﻓﻴﻪ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﺗﺆﻫﻠﻪ ﺇﱃ‬
‫ﺍﻹﺭﺗﻘﺎﺀ ﺣﱴ ﻳﻜﻮﻥ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻮﺭﺓ ﺍﷲ ﻭﲡﻠﻲ ﺍﷲ ﻭﺍﷲ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻭﻟﻜﻨﻪ ﻣﻬﻤﺎ ﺇﺭﺗﻘﻰ ﻟﻦ ﻳﻜﻮﻥ‬
‫ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ ﻭﻻ ﻏﻨﻴﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،٬‬ﺑﻞ ﻳﺒﻘﻰ ﳐﻠﻮﻗﹰﺎ ﻭﻓﻘﲑﹰﺍ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿@ﻳﻜﹶﺎ ‪M‬ﺩ ﺯ@ﻳ‪A‬ﺘ‪M‬ﻬ@ﺎ ‪M‬ﻳﻀ‪G‬ﻲ ُﺀ‬

‫‪ -1‬اﻟﺼﺎﻓﺎت ‪.152 – 151 :‬‬

‫‪ -2‬اﻟﻜﻬﻒ ‪.5 – 4 :‬‬
‫‪ -3‬ﻳﻮﻧﺲ ‪.68 :‬‬
‫‪ -4‬اﻟﺸﻤﺲ ‪.8 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 86‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺴ ‪M‬ﻪ ﻧ@ﺎﺭ‪ Â‬ﻧ‪M‬ﻮﺭ‪@ Â‬ﻋﻠﹶﻰ ﻧ‪M‬ﻮ ﹴﺭ @ﻳ ‪A‬ﻬﺪ‪G‬ﻱ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪G‬ﻟﻨ‪M‬ﻮ ﹺﺭ ‪G‬ﻩ @ﻣ ‪A‬ﻦ @ﻳﺸ@ﺎ ُﺀ﴾)‪،٬(1‬ﻳﻜﺎﺩ ﻻ ﺃﻧﻪ ﻳﻀﻲﺀ ﻣﻦ ﻧﻔﺴﻪ‬
‫ﺴ‪A‬‬
‫@ﻭﹶﻟ ‪A‬ﻮ ﹶﻟ ‪A‬ﻢ @ﺗ ‪A‬ﻤ @‬
‫ﺨ ﹶﺬ ‪G‬ﻣ ‪A‬ﻦ‬
‫ﻓﻴﻜﻮﻥ ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،٬‬ﻓﻜﻞ ﻣﻦ ﺳﻮﺍﻩ ﺧﻠﻘﻪ ﻭﻓﻘﺮﺍﺀ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ﴿ﻣ@ﺎ ﻛﹶﺎ ﹶﻥ ‪G‬ﻟ ‪m‬ﻠ ‪G‬ﻪ ﹶﺃ ﹾﻥ @ﻳﱠﺘ ‪G‬‬
‫@ﻭﹶﻟ ‪o‬ﺪ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ ﹺﺇﺫﹶﺍ ﹶﻗﻀ@ﻰ ﹶﺃﻣ‪A‬ﺮﹰﺍ ﹶﻓﹺﺈﱠﻧﻤ@ﺎ @ﻳﻘﹸﻮ ﹸﻝ ﹶﻟﻪ‪ M‬ﹸﻛ ‪A‬ﻦ ﹶﻓ@ﻴﻜﹸﻮ ﹸﻥ﴾)‪.(2‬‬

‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻨﻘﺾ ﺍﳌﺘﻘﺪﻡ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻔﺎﻳﺔ ﳌﻦ ﺃﻟﻘﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ‪.‬‬

‫ﺃﻣﺎ ﻗﻮﳍﻢ ﺇﻧﻪ ﻭﺍﺣﺪ ﺃﺣﺪ ﻣﻊ ﻗﻮﳍﻢ ﺑﺎﻷﻗﺎﻧﻴﻢ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺘﻤﺎﻳﺰﺓ ﺍﳌﺴﺘﻘﻠﺔ ﺑﺬﺍ‪N‬ﺎ ﺍﻟﱵ ﻳﺮﺳﻞ ﺑﻌﻀﻬﺎ‬
‫ﺑﻌﻀﹰﺎ ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻭﻗﻮﳍﻢ ﺑﻮﺟﻮﺩ ﻋﻼﻗﺔ ﺑﻴﻨﻬﺎ ﻛﻌﻼﻗﺔ ﺍﻟﺒﻨﻮﺓ ﻭﺍﻷﺑﻮﺓ ‪....‬ﺍﱁ‪ ،٬‬ﻓﻬﻮ ﻗﻮﻝ‬
‫ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺳﻔﻴﻪ)‪ ،٬(3‬ﻭﺇﻻ ﻛﻴﻒ ﲡﺘﻤﻊ ﺍﻟﻮﺣﺪﺓ ﺍﻷﺣﺪﻳﺔ ﻣﻊ ﺗﻌﺪﺩﻩ ﻭﲡﺰﺋﺘﻪ ﻭﲤﺎﻳﺰ ﺃﺟﺰﺍﺋﻪ ﻭﺇﻥ ﱂ‬
‫ﻳﺴﻤﻮﻫﺎ ﺃﺟﺰﺍﺀ‪.‬‬

‫ﻭﻟﻮ ﺃﻋﺮﺿﻨﺎ ﻋﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﻓﺒﻴﺎﻥ ﺑﺎﻃﻠﻬﻢ ﻳﻜﻔﻴﻪ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻌﻘﻠﻮﻥ‪ ،٬‬ﻭﻫﻮ‪:‬‬

‫ﺇﻥ ﺍﷲ ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ‪ ،٬‬ﻭﻛﻞ ﻋﻮﺍﱂ ﺍﳋﻠﻖ ﻫﻲ ﻧﻮﺭ ﳐﺘﻠﻂ ﺑﺎﻟﻈﻠﻤﺔ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻇﻬﺮﺕ‬
‫ﺑﺘﺠﻠﻲ ﻧﻮﺭﻩ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻟﻈﻠﻤﺎﺕ‪ ،٬‬ﻭﻟﺬﺍ ﻓﻼ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﷲ ﻗﺪ ﺣﻞ ﰲ ﳐﻠﻮﻕ ﺃﻭ ﻇﻬﺮ ﰲ‬
‫ﳐﻠﻮﻕ ﻇﻬﻮﺭﹰﺍ ﺗﺎﻣﹰﺎ ﰲ ﻋﻮﺍﱂ ﺍﳋﻠﻖ ﻛﻤﺎ ﻳﺪﻋﻮﻥ ﺑﻌﻴﺴﻰ ﻭﺭﻭﺡ ﺍﻟﻘﺪﺱ ؛ ﻷﻥ ﻣﻌﲎ ﻫﺬﺍ ﺃ—ﺎ ﻻ‬
‫ﺗﺒﻘﻰ ﺑﻞ ﺗﻔﲎ ﻭﻻ ﻳﺒﻘﻰ ﺇﻻ ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ‪ ،٬‬ﺃﻱ ﻻ ﻳﺒﻘﻰ ﺧﻠﻖ ﺑﻞ ﻓﻘﻂ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﻧﻮﺭ ﻻ‬
‫ﻇﻠﻤﺔ ﻓﻴﻪ‪ ،٬‬ﻭﻟﺬﺍ ﻗﻠﻨﺎ ﻭﻛﺮﺭﻧﺎ ﺇﻥ ﳏﻤﺪﹰﺍ ﳜﻔﻖ ﺑﲔ ﺍﻟﻼﻫﻮﺕ ﻭﺍﻷﻧﺎ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،٬‬ﻭﺃﻛﺪﺕ ﻫﺬﺍ ﻟﻜﻲ ﻻ‬
‫ﻳﺘﻮﻫﻢ ﻣﺘﻮﻫﻢ ﺃﻥ ﺍﷲ ﻭﻫﻮ ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ ﳛﻞ ﰲ ﻋﻮﺍﱂ ﺍﳋﻠﻖ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‪ ،٬‬ﻭﺍﻷﻣﺮ‬
‫ﺑ̃ﻴﻦ ﻭﺍﺿﺢ ﻓﻤﻌﲎ ﻇﻬﻮﺭ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ ﰲ ﻋﻮﺍﱂ ﺍﳋﻠﻖ ﻇﻬﻮﺭﹰﺍ ﺗﺎﻣﹰﺎ ﻫﻮ ﻓﻨﺎﺅﻫﺎ ﻭﺍﻧﺪﺛﺎﺭﻫﺎ‬
‫ﻭﻻ ﻳﺒﻘﻰ ﳍﺎ ﺍﺳﻢ ﻭﻻ ﺭﺳﻢ ﻭﻻ ﻣﻌﲎ‪ ،٬‬ﺑﻞ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﺍﷲ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻮﹰﺍ‬
‫ﻛﺒﲑﹰﺍ‪.‬‬

‫***‬

‫‪ -1‬اﻟﻨﻮر ‪.35 :‬‬

‫‪ -2‬ﻣﺮﻳﻢ ‪.35 :‬‬
‫‪ -3‬وﻟﻬﺬا ﺗﺠﺪهﻢ داﺋﻤًﺎ ﻳﻘﻮﻟﻮن‪ :‬إن اﻟﺜﺎﻟﻮث ﻏﻴﺮ ﻣﻌﻘﻮل وﻻ ﻳﺪرك ﺑﺎﻟﻌﻘﻞ‪ ،‬وﻟﻜﻦ ﻳﺠﺐ اﻹﻳﻤﺎن ﺑﻪ‪.‬‬
 ‫ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‬
‫ﺍﻟﱵ ﺗﻮﻫﻢ ﺑﻌﻀﻬﻢ ﺃ‪‰‬ﺎ ﺗﻌﲏ ﺃﻥ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﳛﻞ ﰲ ﻋﻮﺍﱂ ﺍﳋﻠﻖ ﺑﺈﻧﺴﺎﻥ ﻭﺑﻴﺎﻥ ﺣﻘﻴﻘﺘﻬﺎ‬

‫ﺍﻟﻜﻠﻤﺔ‪:‬‬
‫ﰲ ﻛﺘﺎﺏ ﻻﻫﻮﺕ ﺍﳌﺴﻴﺢ ﻟﺸﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ )ﺑﺎﺑﺎ ﺍﻷﺭﺛﺬﻭﻛﺲ(‪ ،٬‬ﻗﺎﻝ ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ‪:‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪:‬ﻻﻫﻮﺗﻪ ﻣﻦ ﺣﻴﺚ ﻣﺮﻛﺰﻩ ﰲ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ ﻫﻮ ﺍﻟﻠﻮﺟﻮﺱ)ﺍﻟﻜﻠﻤﺔ(‪.‬‬

‫) )ﻳﻮ‪ " (1 :1‬ﰲ ﺍﻟﺒﺪﺀ ﻛﺎﻥ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻠﻤﺔ ﻋﻨﺪ ﺍﷲ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻜﻠﻤﺔ ﺍﷲ"‪ ،٬‬ﻭﻫﻨﺎ ﺍﳊﺪﻳﺚ ﻋﻦ‬
‫ﻻﻫﻮﺗﻪ ﻭﺍﺿﺢ ﲤﺎﻣﹰﺎ(‪.‬‬

‫ﺍﻟﺮﺩ‪:‬‬

‫ﻋﺒﺪ ﻭﻟﻴﺲ ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،٬‬ﻭﺳﻴﺄﰐ ﻓﺼﻞ ﺍﳋﻄﺎﺏ‬ ‫ﻗﺪ ﺑﻴﻨﺖ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻋﻴﺴﻰ‬
‫ﻭﻣﻦ ﺁﻳﺔ ﳏﻜﻤﺔ ﺛﺎﺑﺘﺔ ﻣﻦ ﺍﻹﳒﻴﻞ)‪ ،٬(1‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﺬﺍ ﺍﻟﻨﺺ ﻭﻏﲑﻩ ﻻ ﻳﺼﺢ ﺗﻔﺴﲑﻩ ﻭﻓﻬﻤﻪ ﺑﺘﻜﻠﻒ‬
‫ﻻ‬ ‫ﺃﻭ ﻳﺴﻮﻉ‬ ‫ﻫﻮ ﻻﻫﻮﺕ ﻣﻄﻠﻖ ﺣﻴﺚ ﺛﺒﺖ ﻛﻤﺎ ﺗﻘﺪﻡ ﺃﻥ ﻋﻴﺴﻰ‬ ‫ﻋﻠﻰ ﺃﻥ ﻋﻴﺴﻰ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﻮﺭﹰﺍ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ‪ ،٬‬ﺑﻞ ﻫﻮ ﻧﻮﺭ ﻭﻇﻠﻤﺔ ﻭﻣﺎ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻟﻪ ﻓﻬﻮ ﳐﻠﻮﻕ ﳏﺘﺎﺝ ﻓﻘﲑ‬
‫ﺇﱃ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﺗﻔﺴﲑ ﻫﺬﺍ ﺍﻟﻨﺺ‪:‬‬

‫)ﰲ ﺍﻟﺒﺪﺀ ﻛﺎﻥ ﺍﻟﻜﻠﻤﺔ(‪ :‬ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺳﺒﺤﺎﻧﻪ ﻻ ﺑﺪﺍﻳﺔ ﻟﻪ ﻟﻴﻘﺎﻝ ﰲ ﺍﻟﺒﺪﺀ‪ ،٬‬ﺑﻞ ﺍﻟﺬﻱ ﰲ‬
‫( ﳐﻠﻮﻕ ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺒﲔ ﺑﻮﺿﻮﺡ ﺃﻧﻪ ﳐﻠﻮﻕ‪ ،٬‬ﻧﻌﻢ‬ ‫ﺍﻟﺒﺪﺀ ﻫﻮ ﺍﳌﺨﻠﻮﻕ‪ ،٬‬ﺇﺫﻥ ﻓﻴﺴﻮﻉ )ﻋﻴﺴﻰ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﳌﺨﻠﻮﻕ ﺍﻷﻭﻝ ﺃﻭ ﺍﻟﻌﻘﻞ ﺍﻷﻭﻝ ﻓﻴﺘﻢ ﻧﻘﺎﺵ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،٬‬ﻫﻞ ﺃﻥ ﻳﺴﻮﻉ‬
‫( ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﷲ ﺍﳌﺘﺄﺧﺮﺓ‬ ‫( ﻫﻮ ﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ ؟ ﺃﻡ ﺃﻥ ﻳﺴﻮﻉ )ﻋﻴﺴﻰ‬ ‫)ﻋﻴﺴﻰ‬
‫ﻋﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ ؟‬

‫‪) -1‬وأﻣﺎ ذﻟﻚ اﻟﻴﻮم وﺗﻠﻚ اﻟﺴﺎﻋﺔ ﻓﻼ ﻳﻌﻠﻢ ﺑﻬﻤﺎ أﺣﺪ وﻻ اﻟﻤﻼﺋﻜﺔ اﻟﺬﻳﻦ ﻓﻲ اﻟﺴﻤﺎء وﻻ اﻹﺑﻦ إﻻ اﻵب( ﻣﺮﻗﺲ‪.13‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 88‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫)ﻭﺍﻟﻜﻠﻤﺔ ﻋﻨﺪ ﺍﷲ(‪ :‬ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺣﻘﻴﻘﺔ ﻏﲑ ﻣﺮﻛﺒﺔ ﻭﺍﻟﻘﻮﻝ ﺑﺘﺮﻛﻴﺒﻬﺎ ﺃﻭ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﻗﻮﻟﻪ‬
‫ﺗﺮﻛﻴﺒﻬﺎ ﺑﺎﻃﻞ‪ ،٬‬ﻓﺎﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ )ﻭﺍﻟﻜﻠﻤﺔ ﻋﻨﺪ ﺍﷲ( ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﻫﻲ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‬
‫ﻧﻔﺴﻪ ﻳﻌﲏ ﺃﻥ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻣﺮﻛﺐ‪ .‬ﺃﻣﺎ ﺍﻻﻋﺘﻘﺎﺩ)‪ (1‬ﺑﺄﻥ ﺍﻟﻜﻠﻤﺔ ﻫﻲ ﺍﷲ ﺃﻱ ﻫﻮ ﻫﻲ ﻭﻫﻲ‬
‫ﻫﻮ ﺑﻼ ﲤﺎﻳﺰ ﻣﻊ ﺃﻧﻪ ﻏﲑ ﻣﺮﻛﺐ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺳﻔﻴﻬﹰﺎ ﻭﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺃﻱ ﺣﻜﻤﺔ‪ ،٬‬ﻓﻼ ﻣﻌﲎ ﻟﻠﻘﻮﻝ‬
‫ﺑﺄﻥ ﺍﻟﺸﻲﺀ ﻋﻨﺪ ﻧﻔﺴﻪ‪.‬‬

‫)ﻭﻛﺎﻥ ﺍﻟﻜﻠﻤﺔ ﺍﷲ(‪ :‬ﻫﻨﺎ ﻣﻮﺿﻊ ﺍﻟﺸﺒﻬﺔ ﻭﻫﻨﺎ ﺍﳌﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ ﻭﻗﻊ ﻓﻴﻪ ﺷﻨﻮﺩﺓ ﻛﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﻣﻦ‬
‫ﻛﺎﻥ ﻗﺒﻠﻪ‪ ،٬‬ﻭﺍﳊﻘﻴﻘﺔ ﺑﻌﺪ ﺃﻥ ﺗﺒﲔ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﻫﻮ ﳐﻠﻮﻕ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﻧﻔﺴﻪ ﺍﻟﻼﻫﻮﺕ‬
‫ﺍﳌﻄﻠﻖ ﻓﻠﻢ ﻳﺒ ‪Æ‬ﻖ ﺇﻻ ﺃﻥ ﺍﷲ ﻫﻨﺎ ﻟﻴﺲ ﻫﻮ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ‪ ،٬‬ﺑﻞ ﺍﳌﺮﺍﺩ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﺃﻱ ﺻﻮﺭﺓ ﺍﷲ ﻛﻤﺎ‬
‫ﻭﺭﺩ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻭ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ‪ 26) ،٬‬ﻭﻗﺎﻝ ﺍﷲ ﻧﻌﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺻﻮﺭﺗﻨﺎ ﻛﺸﺒﻬﻨﺎ( )‪) ،٬(2‬ﻓﺨﻠﻖ‬
‫ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺻﻮﺭﺗﻪ‪ .‬ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﷲ ﺧﻠﻘﻪ( )‪.(3‬‬

‫ﻋﻤﺎﻧﻮﺋﻴﻞ ﺃﻭ ﺍﷲ ﻣﻌﻨﺎ‪:‬‬
‫)ﻟﺬﻟﻚ ﻫﻮ ﺫﺍ ﺍﻟﺴﻴﺪ ﻳﺼﻌﺪ ﻋﻠﻴﻬﻢ ﻣﻴﺎﻩ ﺍﻟﻨﻬﺮ ﺍﻟﻘﻮﻳﺔ ﻭﺍﻟﻜﺜﲑﺓ ﻣﻠﻚ ﺃﺷﻮﺭ ﻭﻛﻞ ﳎﺪﻩ ﻓﻴﺼﻌﺪ‬
‫ﻓﻮﻕ ﲨﻴﻊ ﳎﺎﺭﻳﻪ ﻭﳚﺮﻱ ﻓﻮﻕ ﲨﻴﻊ ﺷﻄﻮﻃﻪ‪ 8.‬ﻭﻳﻨﺪﻓﻖ ﺇﱃ ﻳﻬﻮﺫﺍ‪ .‬ﻳﻔﻴﺾ ﻭﻳﻌﱪ‪ .‬ﻳﺒﻠﻎ ﺍﻟﻌﻨﻖ‬
‫ﻭﻳﻜﻮﻥ ﺑﺴﻂ ﺟﻨﺎﺣﻴﻪ ﻣﻞﺀ ﻋﺮﺽ ﺑﻼﺩﻙ ﻳﺎ ﻋﻤﺎﻧﻮﺋﻴﻞ‪ 9.‬ﻫﻴﺠﻮﺍ ﺃﻳﻬﺎ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻧﻜﺴﺮﻭﺍ ﻭﺃﺻﻐﻲ‬
‫ﻳﺎ ﲨﻴﻊ ﺃﻗﺎﺻﻲ ﺍﻷﺭﺽ‪ .‬ﺍﺣﺘﺰﻣﻮﺍ ﻭﺍﻧﻜﺴﺮﻭﺍ‪ .‬ﺍﺣﺘﺰﻣﻮﺍ ﻭﺍﻧﻜﺴﺮﻭﺍ‪ 10 .‬ﺗﺸﺎﻭﺭﻭﺍ ﻣﺸﻮﺭﺓ ﻓﺘﺒﻄﻞ‪.‬‬
‫ﺗﻜﻠﻤﻮﺍ ﻛﻠﻤﺔ ﻓﻼ ﺗﻘﻮﻡ‪ .‬ﻷﻥ ﺍﷲ ﻣﻌﻨﺎ( )‪.(4‬‬

‫ﻧﻌﻢ‪ ،٬‬ﻓﺎﷲ ﻣﻊ ﺍﻟﺸﻌﺐ ﺍﳌﺆﻣﻦ ﺍﳌﻮﺍﱄ ﳋﻠﻴﻔﺔ ﺍﷲ ﰲ ﻛﻞ ﺯﻣﺎﻥ‪.‬‬

‫‪ -1‬ﻓﻲ اﻟﺤﻘﻴﻘﺔ هﻢ ﻻ ﻳﻌﺘﻘﺪون ﺑﻬﺬا‪ ،‬ﺑﻞ ﻳﻌﺘﻘﺪون ﺑﺎﻟﺘﻤﺎﻳﺰ وﻟﻜﻦ ﻟﻜﺜﺮة ﺗﺨﺒﻄﻬﻢ وأﻗﻮاﻟﻬﻢ واﺧﺘﻼﻓﺎﺗﻬﻢ ﻓﻲ ﻣﺤﺎوﻟﺔ‬
‫ﺗﺮﻗﻴﻊ اﻟﺨﻠﻞ ﻓﻲ ﻋﻘﻴﺪة اﻟﻼهﻮت ﻋﻨﺪهﻢ اﺿﻄﺮرت أن أرد ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻮا وﻣﺎ ﻳﺤﺘﻤﻞ أن ﻳﻘﻮﻟﻮا‪.‬‬
‫‪ -2‬اﻟﺘﻮراة ‪ :‬ﺳﻔﺮ اﻟﺘﻜﻮﻳﻦ – اﻻﺻﺤﺎح اﻻول‪.‬‬
‫‪ -3‬اﻟﺘﻮراة ‪ :‬ﺳﻔﺮ اﻟﺘﻜﻮﻳﻦ – اﻻﺻﺤﺎح ‪.1‬‬
‫‪ -4‬اﻟﺘﻮراة ‪ :‬إﺷﻌﻴﺎ اﻻﺻﺤﺎح اﻟﺜﺎﻣﻦ ‪ -‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ - 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪.‬‬
 ‫‪89...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫)ﻭﻫﺬﺍ ﻛﻠﻪ ﻛﺎﻥ ﻟﻜﻲ ﻳﺘﻢ ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻟﺮﺏ ﺑﺎﻟﻨﱯ ﺍﻟﻘﺎﺋﻞ‪ 23 .‬ﻫﻮ ﺫﺍ ﺍﻟﻌﺬﺭﺍﺀ ﲢﺒﻞ ﻭﺗﻠﺪ ﺍﺑﻨﺎ‬
‫ﻭﻳﺪﻋﻮﻥ ﺍﲰﻪ ﻋﻤﺎﻧﻮﺋﻴﻞ ﺍﻟﺬﻱ ﺗﻔﺴﲑﻩ ﺍﷲ ﻣﻌﻨﺎ( )‪.(1‬‬

‫ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﻫﻮ ﳑﺜﻞ ﺍﷲ‪ ،٬‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﻮ ﻳﺪ ﺍﷲ ﻭﻭﺟﻪ ﺍﷲ ﻓﻬﻮ ﺍﷲ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻭﻟﻜﻨﻪ‬
‫ﻟﻴﺲ ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ ﺑﻞ ﻫﻮ ﳐﻠﻮﻕ ﻓﻘﲑ ﳏﺘﺎﺝ ﻭﻫﻮ ﻟﻴﺲ ﻧﻮﺭﹰﺍ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ ﺑﻞ ﻫﻮ ﻧﻮﺭ ﻭﻇﻠﻤﺔ‪.‬‬

‫ﻭﺣﱴ ﻟﻮ ﻗﺒﻞ ﻛﻞ ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻣﻦ ﺭﺳﺎﺋﻞ ﻭﺃﻋﻤﺎﻝ ﻟﻦ ﻳﺘﻤﻜﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ‬
‫ﺍﻟﻌﺎﻣﻠﲔ ﻣﻦ ﺇﺛﺒﺎﺕ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻫﻮ ﻻﻫﻮﺕ ﻣﻄﻠﻖ‪ ،٬‬ﺇﻻ ﺇ—ﻢ ﻳﺘﺒﻌﻮﻥ ﻣﺎ ﺗﺸﺎﺑﻪ ﻋﻠﻴﻬﻢ ﻣﻌﻨﺎﻩ ﻭﻳﺄﻭﻟﻮﻧﻪ‬
‫ﲟﺎ ﻳﻮﺍﻓﻖ ﺃﻫﻮﺍﺀﻫﻢ‪ ،٬‬ﻭﺇﻻ ﻓﻬﻮ ﻣﻌﺎﺭﺽ ﰲ ﻧﻔﺲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻷﻋﻤﺎﻝ ﲟﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﺸﻚ ﻭﳏﻜﻢ‬
‫ﻋﺒﺪ ﳐﻠﻮﻕ ﺑﻞ ﻭﻣﻌﺎﺭﺽ ﺑﺎﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﻳﺆﻣﻨﻮﻥ ﺑﻪ‬ ‫ﺃﻭ ﻳﺴﻮﻉ‬ ‫ﻭﺑﲔ ﺃﻥ ﻋﻴﺴﻰ‬
‫)ﻳﺴﻮﻉ( ﻭﻻ ﺍﺩﻋﻰ‬ ‫ﻉ ﻋﻴﺴﻰ‬‫ﻭﺑﺄﻗﻮﺍﻝ ﻛﻞ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻹﳝﺎﻥ ™ﻢ‪ ،٬‬ﻭﱂ ﻳﺪ ﹺ‬
‫ﻟﻪ ﺍﻷﻭﺍﺋﻞ ﺃﻧﻪ ﻻﻫﻮﺕ ﻣﻄﻠﻖ‪ ،٬‬ﺑﻞ ﺇﻥ ﺍﻷﻣﺮ ﻃﺎﺭﺉ ﻭﺟﺎﺀ ﺑﻌﺪ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ ﻭﺛﺒﺖ ﰲ ﳎﻤﻊ ﻧﻴﻘﻴﺔ‬
‫ﻋﺎﻡ ‪325‬ﻡ )‪.(2‬‬

‫‪ -1‬إﻧﺠﻴﻞ ﻣﺘﻲ ‪ :‬اﻻﺻﺤﺎح اﻷول ‪ -‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ -2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪.‬‬
‫‪) -2‬ﺣﻀﺮ اﻓﺘﺘﺎح اﻟﻤﺠﻤﻊ اﻹﻣﺒﺮاﻃﻮر ﻗﺴﻄﻨﻄﻴﻦ اﻷول و ﺑﺪأ ﻣﺠﻤﻊ ﻧﻴﻘﻴﺔ ﺟﻠﺴﺎﺗﻪ ﻓﻲ ‪ 20‬ﻣﺎﻳﻮ‪ ،325‬ﻋﻘﺪ اﻟﻤﺠﻤﻊ‬
‫ﺑﻨﺎء ﻋﻠﻰ ﺗﻌﻠﻴﻤﺎت ﻣﻦ اﻹﻣﺒﺮاﻃﻮر ﻗﺴﻄﻨﻄﻴﻦ اﻷول ﻟﺪراﺳﺔ اﻟﺨﻼﻓﺎت ﺑﻴﻦ ﺁرﻳﻮس وأﺗﺒﺎﻋﻪ ﻣﻦ ﺟﻬﺔ وﺑﻴﻦ آﻨﻴﺴﺔ‬
‫اﻹﺳﻜﻨﺪرﻳﺔ ﻣﻤﺜﻠﺔ ﺑﺎﻟﻜﺴﻨﺪروس اﻷول )ﺑﺎﺑﺎ اﻹﺳﻜﻨﺪرﻳﺔ( وأﺗﺒﺎﻋﻪ ﻣﻦ ﺟﻬﺔ أﺧﺮى‪ ،‬ﺣﻮل ﻃﺒﻴﻌﺔ ﻳﺴﻮع هﻞ هﻲ‬
‫ﻧﻔﺲ ﻃﺒﻴﻌﺔ اﻟﺮب أم ﻃﺒﻴﻌﺔ اﻟﺒﺸﺮ‪.‬‬
‫أﻧﻜﺮ ﺁرﻳﻮس أﻟﻮهﻴﺔ ﻳﺴﻮع ﻓﺎﻋﺘﻘﺪ ﺑﺄﻧﻪ آﺎن هﻨﺎك وﻗﺖ ﻟﻢ ﻳﻜﻦ ﻳﺴﻮع ﻣﻮﺟﻮدًا ﻓﻴﻪ‪ ،‬واﻋﺘﺒﺮﻩ رﻓﻴﻌﺎ ﺑﻴﻦ ﻣﺨﻠﻮﻗﺎت‬
‫ﺻ ْﻨ ِﻊ اﷲ أﻳﻀﺎ‪ .‬ﺑﻴﻨﻤﺎ أآﺪ اﻟﻜﺴﻨﺪروس اﻷول )ﺑﺎﺑﺎ اﻹﺳﻜﻨﺪرﻳﺔ(‬
‫ﺻ ْﻨ ِﻌ ِﻪ‪ ،‬آﻤﺎ اﻋﺘﺒﺮ أن اﻟﺮوح اﻟﻘﺪس ﻣﻦ ُ‬
‫ﻦ ُ‬
‫اﷲ و ِﻣ ْ‬
‫ﻋﻠﻰ أن ﻃﺒﻴﻌﺔ اﻟﻤﺴﻴﺢ هﻲ ﻣﻦ ﻧﻔﺲ ﻃﺒﻴﻌﺔ اﷲ و ﺗﻐﻠﺐ رأي اﻟﻜﺴﻨﺪروس اﻷول )ﺑﺎﺑﺎ اﻹﺳﻜﻨﺪرﻳﺔ( ﺑﺎﻻﻗﺘﺮاع اﻟﺬي‬
‫آﺎن ﺗﺤﺖ ﺳﻠﻄﺔ اﻹﻣﺒﺮاﻃﻮر ﻗﺴﻄﻨﻄﻴﻦ اﻟﻤﺆﻳﺪ ﻟﺒﺎﺑﺎ اﻹﺳﻜﻨﺪرﻳﺔ ورﻓﺾ ﺁرﻳﻮس وإﺛﻨﻴﻦ ﻣﻦ اﻟﻘﺴﺎوﺳﺔ ﺑﺈﺻﺮار‬
‫اﻟﺘﻮﻗﻴﻊ ﻣﻦ ﺛﻢ ﺗﻢ ﻧﻔﻴﻬﻢ إﻟﻰ اﻟﻴﺮا )ﺣﺎﻟﻴﺎ اﻟﺒﻠﻘﺎن( وﺣﺮﻗﺖ آﺘﺐ ﺁرﻳﻮس و ﺳﻤﻲ ﻣﺬهﺒﻪ ﺑﺒﺪﻋﺔ ﺁرﻳﻮس ووﺻﻢ أﺗﺒﺎﻋﻪ‬
‫إﻟﻰ اﻟﻴﻮم ﺑﻠﻘﺐ أﻋﺪاء اﻟﻤﺴﻴﺤﻴﺔ‪.‬‬
‫وﻧﺘﺞ ﻋﻦ ﻣﺠﻤﻊ ﻧﻴﻘﻴﺔ أول أﺷﻜﺎل ﻗﺎﻧﻮن اﻻﻋﺘﻘﺎد ﺑﺄﻟﻮهﻴﺔ اﻟﻤﺴﻴﺢ أﻟﻮهﻴﺔ ﻣﻄﻠﻘﺔ وﺑﺪأت ﻋﻼﻗﺔ اﻟﻜﻨﻴﺴﺔ ﺑﺎﻟﺴﻠﻄﺔ‬
‫ﺑﺎﻟﺘﺸﻜﻞ ﺑﻌﺪ أن آﺎﻧﺖ آﻴﺎﻧﺎ دﻳﻨﻴﺎ‪ .‬وﺑﻌﺪ ﺛﻼﺛﺔ ﻗﺮون ﻣﻦ ﺗﻄﻮر اﻟﻔﻜﺮ اﻟﻜﻨﻴﺴﻲ واﺧﺘﻼﻃﺔ ﺑﺎﻷﻓﻜﺎر واﻷدﻳﺎن‬
‫اﻟﻤﺤﻴﻄﺔ ﻓﻲ آﻞ اﻻﺗﺠﺎهﺎت وﻣﻨﻬﺎ اﻟﻮﺛﻨﻴﺔ اﻟﺮوﻣﺎﻧﻴﺔ اﻟﺪﻳﺎﻧﺔ اﻟﺴﺎﺑﻘﺔ ﻟﻘﺴﻄﻨﻄﻴﻦ أﺻﺒﺤﺖ اﻟﻜﻨﻴﺴﺔ اﻟﻤﺪﻋﻮﻣﺔ ﻣﻦ‬
‫اﻹﻣﺒﺮاﻃﻮر اﻟﺮوﻣﺎﻧﻲ هﻲ اﻟﻤﺮﺟﻊ و اﻟﺴﻠﻄﺔ ﻓﻲ ﺗﺤﺪﻳﺪ ﻣﻦ ﻳﺪﺧﻞ ﻓﻲ ﻧﻄﺎق اﻹﻳﻤﺎن ﻣﻦ ﻋﺪﻣﻪ(‪.‬‬
‫هﺬا اﻟﻜﻼم ﺗﻘﺮﻳﺒًﺎ ﻣﻄﺎﺑﻖ ﻟﻜﻞ ﻣﺎ ورد ﻋﻦ اﻟﻜﻨﻴﺴﺔ وﺗﺎرﻳﺨﻴًﺎ ﻋﻦ هﺬا اﻟﻤﺠﻤﻊ ﺑﺘﺼﺮف ﻃﺒﻌًﺎ‪ ،‬ﻓﻼ أﻋﺘﻘﺪ أن ﺑﺎﺣﺜ ًﺎ‬
‫ﻣﻨﺼﻔًﺎ ﺳﻴﻐﻔﻞ ﻋﻦ إﺳﻨﺎد ﻗﺴﻄﻨﻄﻴﻦ ﻹﻟﻜﺴﻨﺪروس وﺗﺜﺒﻴﺖ ﻋﻘﻴﺪﺗﻪ اﻟﻮﺛﻨﻴﺔ ﻓﻲ اﻟﻤﺴﻴﺤﻴﺔ‪ ،‬ﻓﺒﻌﺪ أن آﺎن ﻧﺼﻒ‬
‫اﻟﻘﺴﺎوﺳﺔ اﻟﻤﺴﻴﺤﻴﻴﻦ ﻳﺆﻳﺪون ﺁرﻳﻮس ﺟﻌﻠﻬﻢ اﻟﺨﻮف ﻣﻦ ﺑﻄﺶ ﻗﺴﻄﻨﻄﻴﻦ ﻳﺘﺮاﺟﻌﻮن‪ ،‬وﻣﻦ ﻻ ﻳﻌﻠﻢ ﻣﻦ هﻮ‬
‫ﻗﺴﻄﻨﻄﻴﻦ وآﻴﻒ آﺎن ﺟﺒﺎرا وﻳﺒﻄﺶ ﺑﻤﻦ ﺧﺎﻟﻔﻪ‪ ،‬وﻟﻮ آﺎن أﻗﺮب اﻟﻨﺎس ﻣﻨﻪ ﻓﻠﻴﺮاﺟﻊ ﺗﺎرﻳﺦ هﺬا اﻟﻄﺎﻏﻴﺔ اﻟﺬي ﻧﺸﺮ‬
‫ن ﻋﻦ ﻗﺘﻞ أرﺣﺎﻣﻪ وأﻗﺮب اﻟﻨﺎس ﻣﻨﻪ أن ﺧﺎﻟﻔﻮﻩ‪ .‬ﺑﻴﻨﻤﺎ ﺗﺠﺪ ﻗﺴﺎوﺳﺔ‬ ‫اﻟﻤﺴﻴﺤﻴﺔ اﻟﻤﺤﺮﻓﺔ ﻓﻲ أورﺑﺎ‪ ،‬واﻟﺬي ﻟﻢ ﻳﺘﻮا َ‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 90‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫اﻟﻴﻮم ﻳﻐﻀﻮن اﻟﻨﻈﺮ ﻋﻦ ﺗﺎرﻳﺦ ﻗﺴﻄﻨﻄﻴﻦ اﻟﺪﻣﻮي وﻳﺼﻮرون ﻗﺴﻄﻨﻄﻴﻦ ﺑﺄﻧﻪ ﺣﻤﻞ ودﻳﻊ ﻋﻘﺪ اﻟﻤﺠﻤﻊ وأﻋﻄﻰ‬
‫اﻟﺤﺮﻳﺔ ﻟﻠﺠﻤﻴﻊ ﻣﻦ واﻓﻘﻪ وﻣﻦ ﺧﺎﻟﻔﻪ‪ ،‬ورﻏﻢ أن ﻧﻔﻲ واﺿﻄﻬﺎد ﺁرﻳﻮس وﺗﺤﺮﻳﻢ اﻋﺘﻘﺎدﻩ ﺑﻌﺪ اﻟﻤﺠﻤﻊ آﺎف ﻟﻠﺘﻌﺮف‬
‫ﻋﻠﻰ اﻟﻐﺎﻳﺔ واﻟﻬﺪف ﻣﻦ ﻋﻘﺪ هﺬا اﻟﻤﺠﻤﻊ وهﻤﺎ اﻟﻘﻀﺎء ﻋﻠﻰ ﺁرﻳﻮس واﻻﻋﺘﻘﺎد ﺑﺄن اﻟﻤﺴﻴﺢ ﻣﺠﺮد ﻣﺨﻠﻮق وﻧﺸﺮ‬
‫اﻻﻋﺘﻘﺎد اﻟﻮﺛﻨﻲ ﺑﺎﻟﻤﺴﻴﺢ وإﻧﻪ هﻮ اﷲ‪.‬‬
‫وهﺬا هﻮ ﻣﺎ أﻗﺮ ﻓﻲ ﻣﺠﻤﻊ ﻧﻴﻘﻴﺔ ‪:‬‬
‫) ﺗﺮﺟﻤﺔ اﻟﻨﺺ اﻟﻴﻮﻧﺎﻧﻲ‪:‬‬
‫ب واﺣ ٍﺪ ﻳﺴﻮع اﻟﻤﺴﻴﺢ‪ ،‬اﺑﻦ‬ ‫ب ﻗﺎدر ﻋﻠﻰ آﻞ ﺷﻲء‪ ،‬ﺻﺎﻧﻊ آﻞ اﻷﺷﻴﺎء اﻟﻤﺮﺋﻴّﺔواﻟﻼﻣﺮﺋﻴّﺔ‪ ،‬وﺑﺮ ٍ‬ ‫ﻧﺆﻣﻦ ﺑﺈﻟ ٍﻪ واﺣﺪ ‪ ،‬ﺁ ٍ‬
‫اﷲ‪ ،‬ﻣﻮﻟﻮد اﻵب اﻟﻮﺣﻴﺪ‪ ،‬أي ﻣﻦ ﺟﻮهﺮ اﻵب‪ ،‬إﻟﻪ ﻣﻦ إﻟﻪ‪ ،‬ﻧﻮر ﻣﻦ ﻧﻮر‪ ،‬إﻟ ٌﻪ ﺣﻖ ﻣﻦ إﻟ ٍﻪ ﺣﻖ‪ ،‬ﻣﻮﻟﻮد ﻏﻴﺮ‬
‫ل وﺗﺠﺴﱠﺪ‪،‬ﺗﺄﻧﱠﺲ‪ ،‬ﺗﺄﻟﱠﻢ وﻗﺎم ﻓﻲ‬‫ﻣﺨﻠـﻮق‪،‬ﻣﺴﺎ ٍو ﻟﻶب ﻓﻲ اﻟﺠﻮهﺮ‪ ،‬اﻟﺬي ﻣﻦ أﺟﻠﻨﺎ ﻧﺤﻦ اﻟﺒﺸﺮوﻣﻦ أﺟﻞ ﺧﻼﺻﻨﺎ ﻧﺰ َ‬
‫اﻟﻴﻮم اﻟﺜﺎﻟﺜﺎﻟﺬي ﺑﻮاﺳﻄﺘ ِﻪ آﻞ اﻷﺷﻴﺎء ُوﺟِﺪَت‪ ،‬ﺗﻠﻚ اﻟﺘﻲ ﻓﻲ اﻟﺴﻤﺎء وﺗﻠﻜﺎﻟﺘﻲ ﻓﻲ اﻷرض ]و[ ﺻﻌ َﺪ إﻟﻰ‬
‫ﺖ ﻓﻴ ِﻪ‬‫ﻚ اﻟﺬﻳﻦ ﻳﻘﻮﻟـﻮن‪ " :‬آﺎن هﻨﺎك وﻗ ٌ‬ ‫ت ﻟﻴﺪﻳﻦ اﻷﺣـﻴﺎء واﻷﻣـﻮات وﺑﺎﻟﺮوح اﻟﻘﺪس‪ ،‬أﻣﺎ أوﻟﺌ َ‬ ‫اﻟﺴﻤـﺎوات‪ ،‬ﺁ ٍ‬
‫ﺟ َﺪ ﻣﻤّﺎ هﻮ ﻏﻴﺮ ﻣﻮﺟﻮد أو ﻳﻘﻮﻟﻮﻧﻌﻦ آﻴﺎن اﺑﻦ اﷲ‬ ‫)اﻟﻜﻠﻤﺔ( ﻟﻤﻴﻜﻦ"‪ ،‬و‪ " :‬ﻗﺒﻞ أن ﻳﻜﻮن ﻣﻮﻟﻮدًا ﻟﻢ ﻳﻜﻦ " وﺑﺄﻧّ ُﻪ ُو ِ‬
‫ﻚ) اﻟﻜﻨﻴﺴﺔ اﻟﺠﺎﻣﻌﺔ ﺗﺤﺮﻣﻬﻢ‪.‬‬‫ل أو ﻣﺘ َﻐ ﱢﻴﺮٌ‪ ،‬أوﻟﺌ َ‬
‫أﻧ ُﻪ ﻣﻦ ﺷﺨﺺ أو ﺟﻮه ٍﺮ ﺁﺧﺮ أو )أﻧﻪ "ﻣﺨﻠﻮق"!) أو أﻧﻬُﻤﺘﺤﻮ ٌ‬
‫وﻗﺎم ﺟﻤﻴﻊ اﻷﺳﺎﻗﻔﺔ اﻟﺤﺎﺿﺮﻳﻦ ﺑﺎﻟﺘﻮﻗﻴﻊ ﻋﻠﻰ ﻗﺎﻧﻮن اﻹﻳﻤﺎن هﺬا ﻓﻴﻤﺎ ﻋﺪا اﺛﻨﻴﻦ ﻣﻨﻬﻢ ‪ -‬ورﺑﻤﺎ أآﺜﺮ‪ -‬ﺑﺎﻹﺿﺎﻓﺔ‬
‫ﻃﺒﻌﺎ إﻟﻰ ﺁرﻳﻮس وﺟﻤﺎﻋﺘﻪ(‪.‬‬
‫وﻳﻘﻮل ﺑﺎﺑﺎ اﻷرﺛﻮذآﺲ ﻓﻲ ﻣﺼﺮ ﺷﻨﻮدة اﻟﺜﺎﻟﺚ ﻓﻲ آﺘﺎﺑﻪ ﻃﺒﻴﻌﺔ اﻟﻤﺴﻴﺢ )آﺎن ﺁرﻳﻮس ﻳﻨﻜﺮ ﻻهﻮت اﻟﻤﺴﻴﺢ‪،‬‬
‫وﻳﺮى أﻧﻪ أﻗﻞ ﻣﻦ اﻵب ﻓﻲ اﻟﺠﻮهﺮ‪ ،‬وأﻧﻪ ﻣﺨﻠﻮق‪ .‬وﻣﺎزاﻟﺖ ﺟﺬور اﻷرﻳﻮﺳﻴﺔ ﻗﺎﺋﻤﺔ ﺣﺘﻰ اﻵن‪ .‬ﺣﺘﻰ ﺑﻌﺪ أن‬
‫ﺷﺠﺒﻬﺎ ﻣﺠﻤﻊ ﻧﻴﻘﻴﺔ اﻟﻤﺴﻜﻮﻧﻰ ﺳﻨﺔ ‪ 325‬م‪ ،‬ﻇﻞ أرﻳﻮس واﻷرﻳﻮﺳﻴﻮن ﻣﻦ ﺑﻌﺪﻩ ﺳﺒﺐ ﺗﻌﺐ وﺷﻘﺎق وﺷﻚ ﻟﻠﻜﻨﻴﺴﺔ‬
‫اﻟﻤﻘﺪﺳﺔ(‪.‬‬
‫وﻃﺒﻌًﺎ ﺷﻨﻮدة اﻟﺜﺎﻟﺚ هﻨﺎ ﻳﻌﺮض ﺑﺸﻬﻮد ﻳﻬﻮﻩ اﻟﻤﺬهﺐ اﻟﻤﺴﻴﺤﻲ اﻟﺬي أﺧﺬ ﺑﺎﻻﻧﺘﺸﺎر ﺑﺸﻜﻞ آﺒﻴﺮ ﻓﻲ اﻟﻌﺎﻟﻢ‬
‫اﻟﻤﺴﻴﺤﻲ وﺧﺼﻮﺻًﺎ ﻓﻲ اﻟﻐﺮب وﺷﻬﻮد ﻳﻬﻮﻩ ﻻ ﻳﻘﺮون ﺑﻜﺜﻴﺮ ﻣﻦ ﺿﻼﻻت اﻟﻜﻨﻴﺴﺔ ﻣﻦ أﻣﺜﺎل اﻟﺜﺎﻟﻮث وأن اﻟﻜﻠﻤﺔ‬
‫هﻲ اﷲ وﻏﻴﺮهﺎ ﻣﻦ اﻟﺒﺪع‪ ،‬وﻣﻤﺎ ﻳﺪل ﻋﻠﻰ أن اﻟﻘﻮل ﺑﻼهﻮت اﻟﻤﺴﻴﺢ هﻮ ﺑﺪﻋﺔ ﺛﺒﺘﺖ ﻓﻲ ﻣﺠﻤﻊ ﻧﻴﻘﻴﺔ هﻮ أن ﻧﺼﻒ‬
‫)ﻳﺴﻮع( ﻣﺠﺮد‬ ‫اﻟﺤﺎﺿﺮﻳﻦ ﻓﻲ ﻣﺠﻤﻊ ﻧﻴﻘﻴﺔ آﺎﻧﻮا ﻳﺆﻳﺪون ﺁرﻳﻮس أو ﻣﺤﺎﻳﺪﻳﻦ وإن اﻻﻋﺘﻘﺎد ﺑﺄن ﻋﻴﺴﻰ‬
‫ﻣﺨﻠﻮق آﺎﻧﺖ هﻲ اﻟﻤﻨﺘﺸﺮة واﻟﺴﺎﺋﺪة ﻓﻲ ﻋﻬﺪ ﺁرﻳﻮس وهﺬا أﻣﺮ ﻳﻌﺘﺮف ﺑﻪ اﻟﻘﺴﺎوﺳﺔ ﻓﻲ آﺘﺒﻬﻢ وإﻟﻰ اﻟﻴﻮم‪:‬‬
‫ﺟﺎء ﻓﻲ أﺑﺤﺎث ﻓﻲ اﻟﻤﺠﺎﻣﻊ اﻟﻤﺴﻜﻮﻧﻴﺔ اﻟﻤﺴﻴﺤﻴﺔ ‪ -‬ﻟﻠﻤﻄﺮان ﺑﻴﺸﻮي‪ -4......) :‬ﻣﺠﻤﻊ ﻧﻴﻘﻴﺔ ‪ 1 :‬ﻇﺮوف اﻧﻌﻘﺎدﻩ‬
‫‪.........‬‬
‫ب‪ -‬أﻣﺎ اﻟﺴﺒﺐ اﻟﻤﺒـﺎﺷﺮ ﻟﻌﻘﺪ اﻟﻤﺠﻤﻊ ﻓﻘﺪ آﺎن ﺑﺪﻋﺔ أرﻳـﻮس‪ ،‬ﻷن اﻹﻣﺒﺮاﻃﻮرﻳــﺔ آﺎدت ﺗﻨﻘﺴﻢ ﺑﺴﺒﺐ ﺗﻠﻚ اﻟﺒﺪﻋـﺔ‬
‫‪...........‬‬
‫اﻧﻌﻘﺪ اﻟﻤﺠﻤﻊ اﻟﻤﺴﻜﻮﻧﻲ ﺑﺄﻣﺮ اﻟﻤﻠﻚ ﻗﺴﻄﻨﻄﻴﻦ ﺧﻮﻓًﺎ ﻣﻦ اﻻﻧﻘﺴﺎم اﻟﺤﺎد اﻟﺤﺎدث ﻓﻰ اﻻﻣﺒﺮاﻃﻮرﻳﺔ ﺑﺴﺒﺐ ﺑﺪﻋﺔ‬
‫أرﻳﻮس‪ .‬وآﺎن اﻧﻌﻘﺎدﻩ ﺳﻨﺔ ‪325‬م ﻓﻲ ﻧﻴﻘﻴﺔ ﺑﻌﺪد ‪ 318‬أﺳﻘﻔﺎً‪ ،‬آﻤﺎ ذآﺮ اﻟﻘﺪﻳﺲ أﺛﻨﺎﺳﻴﻮس اﻟﺬى آﺎن ﺷﺎهﺪ ﻋﻴﺎن‬
‫وأﺣﺪ أﻋﻀﺎء اﻟﻤﺠﻤﻊ ﻓﻰ ﺧﻄﺎب ﻟﻪ ﻓﻰ اﻟﺒﺪاﻳﺔ آﺎن ‪16‬أﺳﻘﻔًﺎ ﻣﺆﻳﺪﻳﻦ ﻷرﻳﻮس‪ ،‬و‪ 22‬أﺳﻘﻔًﺎ ﻣﺆﻳﺪﻳﻦ ﻟﻠﺒﺎﺑﺎ‬
‫أﻟﻜﺴﻨﺪروس‪ ،‬واﻟﺒﺎﻗﻲ ﻟﻢ ﻳﻜﻦ ﻣﻮﻗﻔﻬﻢ ﻗﺪ ﺗﺤﺪد ﺑﻌﺪ‪ .‬أﻣﺎ ﺑﻨﻬﺎﻳﺔ اﻟﻤﺠﻤﻊ ﻓﻘﺪ ﻇﻞ أﺳﻘﻔﻴﻦ ﻓﻘﻂ ﻣﺆﻳﺪﻳﻦ ﻷرﻳﻮس وهﻤﺎ‬
‫ﺳﻴﻜﻮﻧﺪوس وﺛﻴﺌﻮﻧﺎس اﻟﻠﺬﻳﻦ رﻓﻀﺎ اﻟﺘﻮﻗﻴﻊ ﻋﻠﻰ إﻳﻤﺎن اﻟﻤﺠﻤﻊ ﻣﻊ اﻟﻜﻬﻨﺔ اﻟﻤﻠﺘﺼﻘﻴﻦ ﺑﻬﻤﺎ‪ ،‬وﻓﻰ أﻳﺎم اﻟﻘﺪﻳﺲ‬
‫إﺑﻴﻔﺎﻧﻴﻮس آﺎﻧﺖ ﺗﻮﻗﻴﻌﺎت اﻟـ ‪ 318‬اﻟﺤﺎﺿﺮﻳﻦ ﻓﻰ ﻧﻴﻘﻴﺔ ﻻزاﻟﺖ ﻣﻮﺟﻮدة‪ .‬هﺬا آﺎن ﺑﻔﻀﻞ ﺷﺮح اﻟﻘﺪﻳﺲ أﺛﻨﺎﺳﻴﻮس‬
‫ﻟﻺﻳﻤﺎن وردﻩ ﻋﻠﻰ إﻓﺘﺮاءات أرﻳﻮس‪ ،‬وﻓﻰ هﺬا ﻧﺮى ﻣﺪى ﻋﻈﻤﺔ اﻟﺪﻓﺎع اﻟﺴﻜﻨﺪرى ﻓﻰ اﻟﻤﺠﻤﻊ‪ .‬وﻟﻢ ﻳﻜﻦ اﻟﻮﺻﻮل‬
‫ﻟﻘﺮار اﻟﻤﺠﻤﻊ ﺑﺎﻷﻣﺮ اﻟﻬﻴﻦ ﺑﻞ اﺳﺘﺪﻋﻰ اﻷﻣﺮ ﻣﺠﻬﻮدًا رهﻴﺒًﺎ ‪.............‬‬
‫‪ -5‬ﻣﺠﻤﻊ ﻧﻴﻘﻴﺔ ‪ (2 :‬ﺁرﻳﻮس وهﺮﻃﻘﺘﻪ‪.........‬‬
‫ﻣﺮ وﻗﺖ آﺎد ﻓﻴﻪ اﻟﻌﺎﻟﻢ آﻠﻪ ﺗﻘﺮﻳﺒًﺎ أن ﻳﺼﻴﺮ أرﻳﻮﺳﻴًﺎ ﻟﻮﻻ أﺛﻨﺎﺳﻴﻮس‪ .‬ﻓﻔﻲ وﻗﺖ ﻣﻦ اﻷوﻗﺎت ﻋﺰل اﻹﻣﺒﺮاﻃﻮر‬
‫اﻟﺒﺎﺑﺎ اﻟﺮوﻣﺎﻧﻲ وﻋﻴﻦ ﺁﺧﺮ ﻣﻜﺎﻧﻪ ﻟﻴﻮﻗﻊ ﻋﻠﻰ ﻗﺎﻧﻮن اﻹﻳﻤﺎن اﻷرﻳﻮﺳﻲ‪ ،‬وﻟﻤﺎ ﻋﺎد اﻟﺒﺎﺑﺎ ﻣﻦ ﺳﺠﻨﻪ إﻟﻰ آﺮﺳﻴﻪ وﻗّﻊ‬
‫ﻖ ﻓﻴﻬﺎ ﺳﻮى‬ ‫ﻋﻠﻰ ﻗﺎﻧﻮن اﻹﻳﻤﺎن اﻷرﻳﻮﺳﻲ اﻟﺬى آﺎن ﻗﺪ رﻓﺾ اﻟﺘﻮﻗﻴﻊ ﻋﻠﻴﻪ ﻣﻦ ﻗﺒﻞ‪ .‬هﺬﻩ هﻲ اﻟﻤﺮﺣﻠﺔ اﻟﺘﻰ ﻟﻢ ﻳﺒ َ‬
 ‫‪91...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻗﺪ ﻋﺎﺭﺿﻪ ﻛﺜﲑﻭﻥ ﰲ ﺣﻴﻨﻬﺎ‪ ،٬‬ﻭﺑﻌﺪ ﺃﻥ ﰎ ﺇﻗﺮﺍﺭﻩ ﰲ ﳎﻤﻊ ﻧﻴﻘﻴﺔ ﻭﺇﱃ ﺍﻟﻴﻮﻡ ﻫﻨﺎﻙ ﻣﻦ‬
‫ﺍﳌﺴﻴﺤﻴﲔ ﻣﻦ ﻻ ﻳﻘﺒﻞ ﺑﻪ ﻭﻻ ﻳﻘﺮ ™ﺬﺍ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻌﻘﺎﺋﺪﻱ‪.‬‬

‫ﺍﷲ ﻇﻬﺮ ﰲ ﺍﳉﺴﺪ‪:‬‬

‫ﻫﺬﻩ ﺇﺣﺪﻯ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﺴﺘﺪﻝ ™ﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻰ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﺿﻼﻝ ﻭﺍﺩﻋﺎﺀ‬
‫ﺃﻥ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺣﻞ ﰲ ﺍﳉﺴﺪ‪.‬‬

‫)‪ 1‬ﺑﻮﻟﺲ ﺭﺳﻮﻝ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﲝﺴﺐ ﺃﻣﺮ ﺍﷲ ﳐﻠﺼﻨﺎ ﻭﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺭﺟﺎﺋﻨﺎ ‪ 2‬ﺇﱃ‬
‫ﺗﻴﻤﻮﺛﺎﻭﺱ ﺍﻻﺑﻦ ﺍﻟﺼﺮﻳﺢ ﰲ ﺍﻹﳝﺎﻥ ﻧﻌﻤﺔ ﻭﺭﲪﺔ ﻭﺳﻼﻡ ﻣﻦ ﺍﷲ ﺃﺑﻴﻨﺎ ﻭﺍﳌﺴﻴﺢ ﻳﺴﻮﻉ ﺭﺑﻨﺎ( )‪.(1‬‬

‫)‪ 16‬ﻭﺑﺎﻹﲨﺎﻉ ﻋﻈﻴﻢ ﻫﻮ ﺳﺮ ﺍﻟﺘﻘﻮﻯ ﺍﷲ ﻇﻬﺮ ﰲ ﺍﳉﺴﺪ ﺗﱪﺭ ﰲ ﺍﻟﺮﻭﺡ ﺗﺮﺍﺀﻯ ﳌﻼﺋﻜﺔ ﻛﺮﺯ‬
‫ﺑﻪ ﺑﲔ ﺍﻷﻣﻢ ﺃﻭﻣﻦ ﺑﻪ ﰲ ﺍﻟﻌﺎﱂ ﺭﻓﻊ ﰲ ﺍ‪ê‬ﺪ( )‪.(2‬‬

‫ﻏﲑ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﻫﻲ ﺻﻔﺔ ﻻ‬ ‫ﻂ ﻋﻴﺴﻰ‬ ‫ﺃﻭ ﹰﻻ ﺍﻷﺻﺤﺎﺡ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ﱂ ﻳﻌ ‪á‬‬
‫ﻣﺮﺑﻮ ﺍﻟﻨﺎﺱ ﻭﺃﻭﱃ ™ﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻦ ﺍﻷﺏ ﺍﻟﺬﻱ‬ ‫ﺇﺷﻜﺎﻝ ﺃﻥ ﻳﺘﺼﻒ ™ﺎ ﻧﱯ ﻭﺭﺳﻮﻝ ﻓﻬﻢ‬
‫ﻳﺘﺼﻒ ™ﺎ ﻭﻳﺴﻤﻰ ﻧﺴﺒﺔ ﻷﺳﺮﺗﻪ ﺭﺑﹰﺎ‪.‬‬

‫ﺑﻞ ﺃﻳﻀﹰﺎ ﺑﲔ ﺍﻷﺻﺤﺎﺡ ﺃﻥ ﺍﻹﺭﺳﺎﻝ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺄﻣ ـﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﺃﻥ ﻋﻴﺴﻰ ﻣﺄﻣ ـﻮﺭ‬
‫ﻣﺄﻣﻮﺭ ﻭﻳﺄﲤﺮ ﺑﺄﻣﺮ ﺍﷲ ﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﷲ ﺃﻋﻠﻰ ﻭﺃﻋﻠﻢ ﻭﺃﻗﺪﺭ ﻣﻨﻪ‬ ‫)ﲝﺴﺐ ﺃﻣﺮ ﺍﷲ(‪ ،٬‬ﺇﺫﻥ ﻋﻴﺴﻰ‬

‫أﺛﻨﺎﺳﻴﻮس وأﺳﺎﻗﻔﺘﻪ ﻓﻲ ﻣﺼﺮ وﺣﺪهﻢ هﻢ اﻟﻤﺘﻤﺴﻜﻮن ﺑﺎﻹﻳﻤﺎن اﻟﺼﺤﻴﺢ‪ .‬ﻟﺬﻟﻚ ﻟﻴﺲ ﻏﺮﻳﺒًﺎ أن ﻳﻘﻮل اﺷﻌﻴﺎء اﻟﻨﺒﻲ‪:‬‬
‫"ﻣﺒﺎرك ﺷﻌﺒﻰ ﻣﺼﺮ" )أش‪ .(25 :19‬ﻟﻜﻦ ﻓﻰ أوﻗﺎت أﺧﺮى آﺜﻴﺮة ﺳﺎﻧﺪ آﺮﺳﻰ روﻣﺎ اﻟﺒﺎﺑﺎ اﻟﺴﻜﻨﺪري‪ ،‬ﻣﺜﻞ‬
‫اﻟﺒﺎﺑﺎوات ﻣﻌﺎﺻﺮي اﻟﺒﺎﺑﺎ أﺛﻨﺎﺳﻴﻮس اﻟﺬﻳﻦ ﺳﺎﻧﺪوﻩ‪.‬‬
‫ﻖ ﺳﻮى آﺮﺳﻲ اﻹﺳﻜﻨﺪرﻳﺔ ﻣﻤﺜ ً‬
‫ﻼ ﻓﻰ‬ ‫اﻧﻬﺎرت اﻟﻤﺴﻴﺤﻴﺔ ﻓﻰ اﻟﻌﺎﻟﻢ آﻠﻪ وﺧﻀﻌﺖ أﻣﺎم اﻟﻄﻐﻴﺎن اﻷرﻳﻮﺳﻲ وﻟﻢ ﻳﺒ َ‬
‫اﻟﺒﺎﺑﺎ اﻟﺴﻜﻨﺪري اﻟﻤﻨﻔﻰ وأﺳﺎﻗﻔﺘﻪ اﻟﻤﺼﺮﻳﻴﻦ‪ .‬وﻧﺤﻦ ﻋﻠﻴﻨﺎ أن ﻧﻘﺘﻔﻲ ﺁﺛﺎر ﺧﻄﻮات ﺁﺑﺎﺋﻨﺎ ‪ (..........‬اﻟﻤﺠﺎﻣﻊ‬
‫اﻟﻤﺴﻜﻮﻧﻴﺔ اﻟﻤﺴﻴﺤﻴﺔ ‪ -‬اﻟﻤﺠﺎﻣﻊ اﻟﻤﺴﻜﻮﻧﻴﺔ واﻟﻬﺮﻃﻘﺎت ‪ -‬اﻟﻤﻄﺮان ﺑﻴﺸﻮي‪.‬‬
‫‪ -1‬رﺳﺎﻟﺔ ﺑﻮﻟﺲ اﻟﺮﺳﻮل اﻻوﻟﻰ ﺗﻴﻤﻮﺛﺎوس اﻻﺻﺤﺎح اﻻول – اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ‪ :‬ج‪ – 2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ‬
‫اﻟﺸﺮﻗﻴﺔ‪.‬‬
‫‪ -2‬رﺳﺎﻟﺔ ﺑﻮﻟﺲ اﻟﺮﺳﻮل اﻻوﻟﻰ ﺗﻴﻤﻮﺛﺎوس اﻻﺻﺤﺎح اﻟﺜﺎﻟﺚ – اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ‪ :‬ج‪ – 2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ‬
‫اﻟﺸﺮﻗﻴﺔ‪.‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 92‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﳛﺘﺎﺝ ﻟﻐﲑﻩ ﻭﻳﻌﺘﺮﻱ ﺻﻔﺤﺔ ﻭﺟﻮﺩﻩ ﺍﻟﻨﻘﺺ‪ ،٬‬ﻭﺇﻻ ﻓﻼ ﻣﻌﲎ ﻷﻥ ﻳﻜﻮﻥ‬ ‫ﻓﻴﺜﺒﺖ ﺃﻥ ﻋﻴﺴﻰ‬
‫ﻣﺄﻣﻮﺭﹰﺍ ﻭﻫﻮ ﻛﺎﻣﻞ ﻣﻄﻠﻖ ﻓﻬﺬﺍ ﳐﺎﻟﻒ ﻟﻠﺤﻜﻤﺔ ﻓﻤﺎﺫﺍ ﳝﻜﻦ ﺃﻥ ﻳﻨﺘﻔﻊ ﺍﻟﻜﺎﻣﻞ ﺍﳌﻄﻠﻖ ﻣﻦ ﺳﻮﺍﻩ؟!‬

‫ﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻧﻔﺴﻬﺎ ﰲ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺜﺎﻟﺚ ﻓﺎﳌﻔ ـﺮﻭﺽ ﺑﻌﺪ ﺃﻥ ﺍﻓﺘﺘﺤﺖ ﲟﺎ‬
‫ﺭﺃﻳﻨﺎ ﺃﻥ ﻳﻔﻬﻢ ﻣﻦ ﻇﻬﻮﺭ ﺍﷲ ﰲ ﺍﳉﺴﺪ ﻫﻮ ﲤﺎﻣﹰﺎ ﻛﻈﻬﻮﺭﻩ ﰲ ﻛﻞ ﺍﻟﻌﻮﺍﱂ ﺍﳌﺨﻠﻮﻗﺔ ﻭﲡﻠﻴﻪ ﻓﻴﻬﺎ‬
‫ﻭﻇﻬﻮﺭﻫﺎ ﺑﻪ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻧﻌﻢ ﻫﻨﺎﻙ ﺧﺼﻮﺻﻴﺔ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻨﺎ؛ ﻷﻧﻪ ﻳﻌﲏ ﺃﻥ ﻋﻴﺴﻰ ﻣﺜﻞ )ﻃﻠﻌﺔ ﺍﷲ ﰲ‬
‫ﺳﺎﻋﲑ( ﺃﻱ ﺇﻧﻪ ﻳﺪ ﺍﷲ ﻭﻭﺟﻪ ﺍﷲ ﻭﺻﻮﺭﺓ ﺍﷲ ‪ ،٬‬ﻭﻟﻜﻨﻪ ﻋﺒﺪ ﳐﻠﻮﻕ ﻭﻟﻴﺲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻨﺎﻙ‬
‫ﻓﺮﻕ ﻛﺒﲑ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺼﻮﺭﺓ ﲤﺎﻣﺎ ﻛﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺸﻲﺀ ﻭﺍﻟﻼﺷﻲﺀ‪.‬‬

‫ﻓﺎﷲ ﻛﻤﺎ ﺑﻴﻨﺖ ﺳﺎﺑﻘﹰﺎ ﲡﻠﻰ ﰲ ﻋﻮﺍﱂ ﺍﳋﻠﻖ ﻭﻇﻬﺮ ﻓﻴﻬﺎ ﻭﺃﻇﻬﺮﻫﺎ‪ ،٬‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻳﻌﲏ ﺃﻧﻪ ﺣﻞ ™ﺎ‬
‫ﺃﻭ ﺃ—ﺎ ﺃﺻﺒﺤﺖ ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ ﺃﻭ ﺃﻥ ﺑﻌﻀﻬﺎ ﳑﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ ﻣﻬﻤﺎ ﻋﻈﻢ ﻧﻮﺭﻩ؛ ﻷﻧﻪ‬
‫ﻳﺒﻘﻰ ﳐﻠﻮﻗﹰﺎ ﻭﻳﺒﻘﻰ ﻧﻮﺭﹰﺍ ﳐﺘﻠﻄﹰﺎ ﺑﺎﻟﻈﻠﻤﺔ‪ ،٬‬ﻓﺄﻋﻠﻰ ﻣﺮﺗﺒﺔ ﳝﻜﻦ ﺃﻥ ﻳﺮﺗﻘﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ‬
‫ﺴ ‪M‬ﻪ ﻧ@ﺎﺭ‪ Â‬ﻧ‪M‬ﻮﺭ‪@ Â‬ﻋﻠﹶﻰ ﻧ‪M‬ﻮ ﹴﺭ‪ ،٬(1)﴾.....‬ﻳﻜﺎﺩ ﻳﻀﻲﺀ‬
‫ﺴ‪A‬‬
‫ﰲ ﺍﳋﻠﻖ ﴿‪@.....‬ﻳﻜﹶﺎ ‪M‬ﺩ ﺯ@ﻳ‪A‬ﺘ‪M‬ﻬ@ﺎ ‪M‬ﻳﻀ‪G‬ﻲ ُﺀ @ﻭﹶﻟ ‪A‬ﻮ ﹶﻟ ‪A‬ﻢ @ﺗ ‪A‬ﻤ @‬
‫)‪(2‬‬
‫ﻭﻟﻜﻦ ﺃﺑﺪﹰﺍ‬ ‫ﺍﻷﻣﺮﺍﺑﺘﺪﺍ ًﺀ ﺣﱴ ﻋﺮﻓﻪ ﺍﷲ ﺍﳊﻘﻴﻘﺔ‬ ‫ﻣﻦ ﻧﻔﺴﻪ ﻭﳍﺬﺍ ﺍﺷﺘﺒﻪ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻻﻳﻀﻲﺀ ﻣﻦ ﻧﻔﺴﻪ‪.‬‬

‫ﻭﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪) :‬ﱂ ﺗﺴﻌﲏ ﲰﺎﺋﻲ ﻭﻻ ﺃﺭﺿﻲ ﻭﻭﺳﻌﲏ ﻗﻠﺐ‬
‫ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ( )‪ ،٬(3‬ﺃﻱ ﺃﻧﻪ ﻳﻜﻮﻥ ﻭﺟﻪ ﺍﷲ ﻭﻳﺪ ﺍﷲ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ‪﴿ :‬ﹺﺇ ‪m‬ﻥ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ ﻳ‪M‬ﺒ@ﺎﻳﹺﻌ‪M‬ﻮ@ﻧ @‬
‫ﻚ‬
‫ﻚ ﺫﹸﻭ ﺍﹾﻟﺠ@ﻼ ﹺﻝ ﻭ@ﺍﹾﻟ‪G‬ﺄ ﹾﻛﺮ@ﺍ ﹺﻡ﴾)‪.(5‬‬
‫ﻕ ﹶﺃ‪A‬ﻳﺪ‪G‬ﻳ ﹺﻬ ‪A‬ﻢ﴾)‪﴿،٬(4‬ﻭ@ﻳ@ﺒ‪A‬ﻘﹶﻰ @ﻭﺟ‪A‬ﻪ‪@ M‬ﺭﱢﺑ @‬
‫ﺇﹺﱠﻧﻤ@ﺎ ﻳ‪M‬ﺒ@ﺎﹺﻳﻌ‪M‬ﻮ ﹶﻥ ﺍﻟ ‪m‬ﻠ @ﻪ @ﻳﺪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﹶﻓ ‪A‬ﻮ @‬

‫ﻭﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﰲ ﻧﺼﻮﺹ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﺍﳌﺘﻘﺪﻣﺔ‪.‬‬

‫‪ -1‬اﻟﻨﻮر ‪.35:‬‬
‫‪ -2‬إﻗﺮأ اﻟﺘﻔﺼﻴﻞ ﻓﻲ آﺘﺎب اﻟﻤﺘﺸﺎﺑﻬﺎت‪.‬‬
‫‪ -3‬ﺑﺤﺎر اﻻﻧﻮار ‪ :‬ج‪ 55‬ص‪.39‬‬
‫‪ -4‬اﻟﻔﺘﺢ ‪.10 :‬‬
‫‪ -5‬اﻟﺮﺣﻤﻦ ‪.27 :‬‬
 ‫‪93...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺍﻹﺑﻦ‪:‬‬
‫ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ )ﺃﰊ ﺃﺑﻮﻛﻢ ﺍﻻﺑﻦ ﺍﻵﺏ ﺃﺑﻨﺎﺀ ﺍﷲ(‪.‬‬

‫)‪.......‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺭﺏ ﺍﳉﻨﻮﺩ ﻫﻢ ﻳﺒﻨﻮﻥ ﻭﺃﻧﺎ ﺃﻫﺪﻡ ﻭﻳﺪﻋﻮ—ﻢ ﲣﻮﻡ ﺍﻟﺸﺮ ﻭﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ‬
‫ﻏﻀﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺏ ﺇﱃ ﺍﻷﺑﺪ ‪ 5 .‬ﻓﺘﺮﻯ ﺃﻋﻴﻨﻜﻢ ﻭﺗﻘﻮﻟﻮﻥ ﻟﻴﺘﻌﻈﻢ ﺍﻟﺮﺏ ﻣﻦ ﻋﻨﺪ ﲣﻢ ﺇﺳﺮﺍﺋﻴﻞ‬
‫‪6‬ﺍﻻﺑﻦ ﻳﻜﺮﻡ ﺃﺑﺎﻩ ﻭﺍﻟﻌﺒﺪ ﻳﻜﺮﻡ ﺳﻴﺪﻩ ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺃﻧﺎ ﺃﺑﺎ ﻓﺄﻳﻦ ﻛﺮﺍﻣﱵ ﻭﺇﻥ ﻛﻨﺖ ﺳﻴﺪﺍ ﻓﺄﻳﻦ ﻫﻴﺒﱵ‬
‫ﻗﺎﻝ ﻟﻜﻢ ﺭﺏ ﺍﳉﻨﻮﺩ ﺃﻳﻬﺎ ﺍﻟﻜﻬﻨﺔ ﺍﶈﺘﻘﺮﻭﻥ ﺍﲰﻲ( )‪.(1‬‬

‫)‪ 21‬ﻭﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ‪N‬ﻠﻞ ﻳﺴﻮﻉ ﺑﺎﻟﺮﻭﺡ ﻭﻗﺎﻝ ﺃﲪﺪﻙ ﺃﻳﻬﺎ ﺍﻵﺏ ﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‬
‫ﻷﻧﻚ ﺃﺧﻔﻴﺖ ﻫﺬﻩ ﻋﻦ ﺍﳊﻜﻤﺎﺀ ﻭﺍﻟﻔﻬﻤﺎﺀ ﻭﺃﻋﻠﻨﺘﻬﺎ ﻟﻸﻃﻔﺎﻝ‪ .‬ﻧﻌﻢ ﺃﻳﻬﺎ ﺍﻵﺏ ﻷﻥ ﻫﻜﺬﺍ ﺻﺎﺭﺕ‬
‫ﺍﳌﺴﺮﺓ ﺃﻣﺎﻣﻚ‪ 22 .‬ﻭﺍﻟﺘﻔﺖ ﺇﱃ ﺗﻼﻣﻴﺬﻩ ﻭﻗﺎﻝ ﻛﻞ ﺷﻲﺀ ﻗﺪ ﺩﻓﻊ ﺇﱄ ﻣﻦ ﺃﰊ‪ .‬ﻭﻟﻴﺲ ﺃﺣﺪ ﻳﻌﺮﻑ‬
‫ﻣﻦ ﻫﻮ ﺍﻻﺑﻦ ﺇﻻ ﺍﻵﺏ ﻭﻻ ﻣﻦ ﻫﻮ ﺍﻵﺏ ﺇﻻ ﺍﻻﺑﻦ ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻻﺑﻦ ﺃﻥ ﻳﻌﻠﻦ ﻟﻪ‪ 23 .‬ﻭﺍﻟﺘﻔﺖ ﺇﱃ‬
‫ﺗﻼﻣﻴﺬﻩ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ ﻭﻗﺎﻝ ﻃﻮﰉ ﻟﻠﻌﻴﻮﻥ ﺍﻟﱵ ﺗﻨﻈﺮ ﻣﺎ ﺗﻨﻈﺮﻭﻧﻪ‪ 24 .‬ﻷﱐ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﻥ ﺃﻧﺒﻴﺎﺀ‬
‫ﻛﺜﲑﻳﻦ ﻭﻣﻠﻮﻛﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﻣﺎ ﺃﻧﺘﻢ ﺗﻨﻈﺮﻭﻥ ﻭﱂ ﻳﻨﻈﺮﻭﺍ ﻭﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻣﺎ ﺃﻧﺘﻢ ﺗﺴﻤﻌﻮﻥ ﻭﱂ‬
‫ﻳﺴﻤﻌﻮﺍ( )‪.(2‬‬

‫)‪ 1‬ﻗﺪﻣﻮﺍ ﻟﻠﺮﺏ ﻳﺎ ﺃﺑﻨﺎﺀ ﺍﷲ ﻗﺪﻣﻮﺍ ﻟﻠﺮﺏ ﳎﺪﺍ ﻭﻋﺰﺍ‪ 2 .‬ﻗﺪﻣﻮﺍ ﻟﻠﺮﺏ ﳎﺪ ﺍﲰﻪ‪ .‬ﺍﺳﺠﺪﻭﺍ‬
‫ﻟﻠﺮﺏ ﰲ ﺯﻳﻨﺔ ﻣﻘﺪﺳﺔ( )‪.(3‬‬

‫)ﻭﳌﺎ ﺭﺃﻯ ﺍﳉﻤﻮﻉ ﺻﻌﺪ ﺇﱃ ﺍﳉﺒﻞ‪ .‬ﻓﻠﻤﺎ ﺟﻠﺲ ﺗﻘﺪﻡ ﺇﻟﻴﻪ ﺗﻼﻣﻴﺬﻩ‪ 2 .‬ﻓﻔﺘﺢ ﻓﺎﻩ ﻭﻋﻠﻤﻬﻢ‬
‫ﻼ‪ 3 .‬ﻃﻮﰉ ﻟﻠﻤﺴﺎﻛﲔ ﺑﺎﻟﺮﻭﺡ‪ .‬ﻷﻥ ﳍﻢ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ 4 .‬ﻃﻮﰉ ﻟﻠﺤﺰﺍﱏ‪ .‬ﻷ—ﻢ ﻳﺘﻌﺰﻭﻥ‪.‬‬ ‫ﻗﺎﺋ ﹰ‬
‫‪ 5‬ﻃﻮﰉ ﻟﻠﻮﺩﻋﺎﺀ‪ .‬ﻷ—ﻢ ﻳﺮﺛﻮﻥ ﺍﻷﺭﺽ‪ 6 .‬ﻃﻮﰉ ﻟﻠﺠﻴﺎﻉ ﻭﺍﻟﻌﻄﺎﺵ ﺇﱃ ﺍﻟﱪ‪ .‬ﻷ—ﻢ ﻳﺸﺒﻌﻮﻥ‪7 .‬‬
‫ﻃﻮﰉ ﻟﻠﺮﲪﺎﺀ‪ .‬ﻷ—ﻢ ﻳﺮﲪﻮﻥ‪8 .‬ﻃﻮﰉ ﻟﻸﻧﻘﻴﺎﺀ ﺍﻟﻘﻠﺐ‪ .‬ﻷ—ﻢ ﻳﻌﺎﻳﻨﻮﻥ ﺍﷲ‪ 9 .‬ﻃﻮﰉ ﻟﺼﺎﻧﻌﻲ‬
‫ﺍﻟﺴﻼﻡ‪ .‬ﻷ—ﻢ ﺃﺑﻨﺎﺀ ﺍﷲ ﻳﺪﻋﻮﻥ‪ 10 .‬ﻃﻮﰉ ﻟﻠﻤﻄﺮﻭﺩﻳﻦ ﻣﻦ ﺃﺟﻞ ﺍﻟﱪ‪ .‬ﻷﻥ ﳍﻢ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪.‬‬

‫‪ -1‬اﻟﺘﻮراة ﻣﻼﺧﻲ اﻻﺻﺤﺎح اﻻول – اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪.‬‬
‫‪ -2‬أﻧﺠﻴﻞ ﻟﻮﻗﺎ اﻻﺻﺤﺎح اﻟﻌﺎﺷﺮ – اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ‪ :‬ج‪ – 2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪.‬‬
‫‪ -3‬اﻟﺘﻮراة ﻣﺰاﻣﻴﺮ – اﻟﻤﺰﻣﻮر اﻟﺘﺎﺳﻊ واﻟﻌﺸﺮون – اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ‪ :‬ج‪ 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪.‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 94‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫‪ 11‬ﻃﻮﰉ ﻟﻜﻢ ﺇﺫﺍ ﻋﲑﻭﻛﻢ ﻭﻃﺮﺩﻭﻛﻢ ﻭﻗﺎﻟﻮﺍ ﻋﻠﻴﻜﻢ ﻛﻞ ﻛﻠﻤﺔ ﺷﺮﻳﺮﺓ ﻣﻦ ﺃﺟﻠﻲ ﻛﺎﺫﺑﲔ‪12 .‬‬
‫ﺍﻓﺮﺣﻮﺍ ﻭ‪N‬ﻠﻠﻮﺍ‪ .‬ﻷﻥ ﺃﺟﺮﻛﻢ ﻋﻈﻴﻢ ﰲ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻓﺈ—ﻢ ﻫﻜﺬﺍ ﻃﺮﺩﻭﺍ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻗﺒﻠﻜﻢ( )‪.(1‬‬

‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻭ ﺍﻹﳒﻴﻞ ﻭﺍﺷﺘﺒﻬﺖ ﰲ ﻣﻮﺍﺭﺩ ﻋﻠﻰ ﺟﺎﻫﻠﻬﺎ ﻭﺗﺄﻭﳍﺎ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻟﻴﺪﻋﻮﺍ ﺑﻨﻮﺓ ﺇﻧﺴﺎﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻭ ﻟﻴﺪﻋﻮﺍ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻹﻧﺴﺎﻥ ﻻ‬
‫ﺗﻌﲏ ﺑﺄﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ﺃﻟﻮﻫﻴﺔ ﺇﻧﺴﺎﻥ ﺃﻟﻮﻫﻴﺔ ﻣﻄﻠﻘﺔ‪ ،٬‬ﺑﻞ ﻫﻲ ﲟﺠﻤﻮﻋﻬﺎ ﺗﻨﻔﻲ ﺍﻟﺒﻨﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ‬
‫ﻷﻱ ﺇﻧﺴﺎﻥ)‪ ،٬(2‬ﻭﺇﺫﺍ ﺍﻟﺘﻔﺖ ﺇﻟﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻘﻠﺐ ﻣﻔﺘﻮﺡ ﻃﺎﻟﺒﹰﺎ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻛﻤﺎ ﺃﺭﺍﺩﻫﺎ ﺍﷲ‬
‫ﳛﻤﺪ ﺍﷲ ﻭﻳﺜﲏ ﻋﻠﻴﻪ ﻗﺒﻞ ﺃﻥ ﻳﻨﻄﻖ ™ﺬﻩ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺧﻠﻘﻪ‪ ،٬‬ﻟﺮﺃﻯ ﺃﻥ ﻋﻴﺴﻰ‬
‫ﺍﻟﻜﻠﻤﺎﺕ‪ ،٬‬ﻭﻟﻮ ﻧﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺑﻌﲔ ﺍﻹﻧﺼﺎﻑ ﻟﻌﺮﻑ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻨﻄﺒﻘﺔ ﻋﻠﻰ ﻛﻞ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﳌﺮﺳﻠﲔ ﻭﺍﻷﻭﺻﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺣﺠﺞ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﻭﺧﻠﻔﺎﺀﻩ ﰲ ﺃﺭﺿﻪ‪ ،٬‬ﻓﻜﻞ ﺣﺠﺔ ﻣﻦ ﺣﺠﺞ‬
‫ﺍﷲ ﻫﻮ ﺃﻋﺮﻑ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﺑﺎﷲ ﻓﻴﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﻦ ﻳﻌﺮﻑ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﺳﻮﺍﻩ ﻣﻦ ﺃﻫﻞ ﺯﻣﺎﻧﻪ‪،٬‬‬
‫ﻭﺃﻳﻀﺎ ﻳﺼﺪﻕ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ﺧﻠﻴﻔﺔ ﺍﷲ ﻭﺣﺠﺔ ﺍﷲ ﺣﻖ ﻣﻌﺮﻓﺘﻪ ﺇﻻ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻘﻪ )ﻭﻟﻴﺲ ﺃﺣﺪ‬
‫ﻳﻌﺮﻑ ﻣﻦ ﻫﻮ ﺍﻻﺑﻦ ﺇﻻ ﺍﻵﺏ ﻭﻻ ﻣﻦ ﻫﻮ ﺍﻵﺏ ﺇﻻ ﺍﻻﺑﻦ ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻻﺑﻦ ﺃﻥ ﻳﻌﻠﻦ ﻟﻪ(‪.‬‬

‫‪) :‬ﻳﺎ ﻋﻠﻲ ﻣﺎ ﻋﺮﻑ‬ ‫ﻟﻮﺻﻴﻪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬ ‫ﻭﻫﺬﺍ ﲡﺪﻩ ﰲ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ‬
‫ﺍﷲ ﺇﻻ ﺃﻧﺎ ﻭﺃﻧﺖ‪ ،٬‬ﻭﻣﺎ ﻋﺮﻓﲏ ﺇﻻ ﺍﷲ ﻭﺃﻧﺖ‪ ،٬‬ﻭﻣﺎ ﻋﺮﻓﻚ ﺇﻻ ﺍﷲ ﻭﺃﻧﺎ()‪.(3‬‬

‫ﻭﺃﻳﻀﹰﺎ ﻟﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻘﻴﻘﺔ ﻭﻫﻲ ﺃﻥ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﻋﻴﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻬﻮ ﻳﺮﲪﻬﻢ‬
‫ﻛﻤﺎ ﻳﺮﺣﻢ ﺍﻷﺏ ﺃﺑﻨﺎﺀﻩ‪ ،٬‬ﺑﻞ ﻫﻮ ﺃﺭﺣﻢ ﺑﺎﳋﻠﻖ ﻣﻦ ﺍﻷﻡ ﺑﻮﻟﺪﻫﺎ ﺍﻟﻮﺣﻴﺪ ﻭﺃﻛﻴﺪ ﺇﻥ ﺍﳌﺨﻠﺼﲔ ﻣﻦ‬
‫ﺃﺣﺐ ﺍﳋﻠﻖ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻓﻬﻢ ﺃﻭﱃ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ‬
‫ﻭﺗﻌﺎﱃ ﺃﺑﺎﻫﻢ ™ﺬﺍ ﺍﳌﻌﲎ‪ ،٬‬ﻭﻷ—ﻢ ﺃﻃﺎﻋﻮﻩ ﻭﱂ ﻳﻌﺼﻮﻩ ﺳﺒﺤﺎﻧﻪ ﻛﻤﺎ ﻳﻄﻴﻊ ﻭﻳﱪ ﺍﻻﺑﻦ ﺍﻟﺼﺎﱀ ﺃﺑﺎﻩ‬
‫ﻓﻴﺼﺢ ﺃ—ﻢ ﺃﺑﻨﺎﺀ ﺍﷲ ™ﺬﺍ ﺍﳌﻌﲎ‪ ،٬‬ﻭﻫﻢ ﻟﻴﺴﻮﺍ ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ ﺑﻞ ﻋﺒﺎﺩ ﻣﻜﺮﻣﻮﻥ؛ ﻷ—ﻢ ﺷﺎﻛﺮﻭﻥ‬
‫ﺨ ﹶﺬ ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪@ M‬ﻭﻟﹶﺪﹰﺍ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ @ﺑ ﹾﻞ ﻋ‪G‬ﺒ@ﺎﺩ‪M Â‬ﻣ ﹾﻜ @ﺮﻣ‪M‬ﻮ ﹶﻥ﴾)‪.(4‬‬
‫﴿ﻭ@ﻗﹶﺎﻟﹸﻮﺍ ﺍﱠﺗ @‬

‫‪ -1‬إﻧﺠﻴﻞ ﻣﺘﻲ اﻻﺻﺤﺎح اﻟﺨﺎﻣﺲ – اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪.‬‬
‫‪ -2‬ﻷن ﺑﻌﻀﻬﺎ ﺗﺴﻤﻲ ﺟﻤﺎﻋﺔ ﺑﺄﻧﻬﻢ أﺑﻨﺎء اﷲ ﻓﻬﻞ ﻳﻜﻮﻧﻮن أﺑﻨﺎء ﺣﻘﻴﻘﻴﻴﻦ ﷲ وﺁﻟﻬﺔ ﻋﻠﻰ ﻣﺒﻨﻰ ﻣﻦ اﻋﺘﺒﺮ أن ذآﺮ‬
‫ﻋﻴﺴﻰ ﻓﻲ اﻹﻧﺠﻴﻞ ﺑﺄﻧﻪ اﺑﻦ اﷲ ﻳﺪل ﻋﻠﻰ أﻟﻮهﻴﺘﻪ وﺑﻨﻮﺗﻪ اﻟﺤﻘﻴﻘﻴﺔ ﷲ ؟ ﺗﻌﺎﻟﻰ اﷲ‪.‬‬
‫‪ -3‬ﻣﺨﺘﺼﺮ ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت ‪ :‬ص‪.125‬‬
‫‪ -4‬اﻻﻧﺒﻴﺎء ‪.26 :‬‬
 ‫‪95...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺨﻠﹸﻖ‪ M‬ﻣ@ﺎ @ﻳﺸ@ﺎ ُﺀ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟﹾﻮ@ﺍ ‪G‬ﺣﺪ‪M‬‬
‫ﺨ ﹶﺬ @ﻭﻟﹶﺪﹰﺍ ﻻﺻ‪A‬ﻄﹶﻔﹶﻰ ‪G‬ﻣﻤﱠﺎ @ﻳ ‪A‬‬
‫﴿ﹶﻟ ‪A‬ﻮ ﹶﺃﺭ@ﺍ @ﺩ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹶﺃ ﹾﻥ @ﻳﱠﺘ ‪G‬‬
‫ﺍﹾﻟ ﹶﻘﻬﱠﺎ ‪M‬ﺭ﴾)‪.(1‬‬

‫ﺴ ‪M‬ﻪ ﻧ@ﺎﺭ‪ Â‬ﻧ‪M‬ﻮﺭ‪ Â‬ﻋ@ﻠﹶﻰ ﻧ‪M‬ﻮ ﹴﺭ﴾‪ ،٬‬ﺃﻱ ﺃ—ﻢ‬

‫ﺴ‪A‬‬
‫﴿@ﻳﻜﹶﺎ ‪M‬ﺩ ﺯ@ﻳ‪A‬ﺘ‪M‬ﻬ@ﺎ ‪M‬ﻳﻀ‪G‬ﻲ ُﺀ @ﻭﹶﻟ ‪A‬ﻮ ﹶﻟ ‪A‬ﻢ @ﺗ ‪A‬ﻤ @‬ ‫ﻭﻗﺪ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﺃ—ﻢ‬
‫‪) :‬ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ‬ ‫ﺍﷲ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﺃﻱ ﲡﻠﻲ ﺍﷲ ﻭﺻﻮﺭﺓ ﺍﷲ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﻋﻨﻬﻢ‬
‫ﺻﻮﺭﺗﻪ( )‪ 26) ،٬(2‬ﻭﻗﺎﻝ ﺍﷲ ﻧﻌﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺻﻮﺭﺗﻨﺎ ﻛﺸﺒﻬﻨﺎ( )‪ ،٬(3‬ﻭﻟﻴﺴﻮﺍ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻫﻮ ﻧﻈﺮ ﺇﱃ ﺍﷲ ﻭﻣﻌﺎﻳﻨﺘﻬﻢ ﻫﻲ ﻣﻌﺎﻳﻨﺔ ﺍﷲ‪ ،٬‬ﻭﰲ ﺍﻹﳒﻴﻞ‪) :‬ﻃﻮﰉ‬
‫ﻟﻸﻧﻘ ـﻴﺎﺀ ﺍﻟﻘﻠﺐ‪ .‬ﻷ—ﻢ ﻳﻌﺎﻳﻨﻮﻥ ﺍﷲ‪ 9 .‬ﻃﻮﰉ ﻟﺼﺎﻧﻌﻲ ﺍﻟﺴ ـﻼﻡ‪ .‬ﻷ—ﻢ ﺃﺑﻨﺎﺀ ﺍﷲ ﻳﺪﻋﻮﻥ(‪.‬‬

‫ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﲡﺪ ﻧﻔﺲ ﺍﻟﻜﻼﻡ ﴿ﻭ‪M‬ﺟ‪M‬ﻮﻩ‪@ Â‬ﻳ ‪A‬ﻮ @ﻣ‪G‬ﺌ ‪o‬ﺬ ﻧ@ﺎﺿ‪G‬ﺮ@ﺓﹲ * ﹺﺇﻟﹶﻰ @ﺭﱢﺑﻬ@ﺎ ﻧ@ﺎﻇ‪G‬ﺮ@ﺓﹲ﴾)‪ ،٬(4‬ﻋﻦ ﺃﰊ ﺍﻟﺼﻠﺖ‬
‫‪ :‬ﻣﻦ ﺯﺍﺭﱐ ﰲ ﺣﻴﺎﰐ ﺃﻭ ﺑﻌﺪ ﻣﻮﺗﻰ ﻓﻘﺪ ﺯﺍﺭ‬ ‫‪ ،٬‬ﻗﺎﻝ‪) :‬ﻗﺎﻝ ﺍﻟﻨﱯ‬ ‫ﺍﳍﺮﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ‬
‫ﰲ ﺍﳉﻨﺔ ﺃﺭﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ‪ ،٬‬ﻓﻤﻦ ﺯﺍﺭﻩ ﰲ ﺩﺭﺟﺘﻪ ﰲ ﺍﳉﻨﺔ ﻣﻦ ﻣﻨ ـﺰﻟﻪ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺩﺭﺟﻪ ﺍﻟﻨﱯ‬
‫ﻓﻤﺎ ﻣﻌﲎ ﺍﳋﱪ ﺍﻟﺬﻱ ﺭﻭﻭﻩ‪ :‬ﺇﻥ‬ ‫ﻓﻘﺪ ﺯﺍﺭ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪.‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺑﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﺼﻠﺖ ﻣﻦ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺛﻮﺍﺏ ﻻ ﺍﻟﻪ ﺇﻻ ﺍﷲ ﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ؟ ﻓﻘﺎﻝ‬
‫ﺑﻮﺟﻪ ﻛﺎﻟﻮﺟﻮﻩ ﻓﻘﺪ ﻛﻔﺮ ﻭﻟﻜﻦ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺒﻴﺎﺅﻩ ﻭﺭﺳﻠﻪ ﻭﺣﺠﺠﻪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ‪،٬‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ´ﻢ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺇﱃ ﺩﻳﻨﻪ ﻭﻣﻌﺮﻓﺘﻪ‪،٬‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ﴿:‬ﹸﻛ ‪â‬ﻞ @ﻣ ‪A‬ﻦ @ﻋ ﹶﻠ ‪A‬ﻴﻬ@ﺎ ﻓﹶﺎ ‪o‬ﻥ‬
‫ﺠﻠﹶﺎ ﹺﻝ ﻭ@ﺍﹾﻟﹺﺈ ﹾﻛﺮ@ﺍ ﹺﻡ﴾‪ ،٬‬ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪ ﴿:‬ﹸﻛ ‪â‬ﻞ @ﺷ ‪A‬ﻲ ٍﺀ ﻫ@ﺎﻟ‪G‬ﻚ‪ Â‬ﹺﺇﻟ‪m‬ﺎ @ﻭ ‪A‬ﺟ @ﻬﻪ‪.(5)(﴾M‬‬
‫ﻚ ﺫﹸﻭ ﺍﹾﻟ @‬
‫* َ@ﻳ ‪A‬ﺒﻘﹶﻰ @ﻭﺟ‪A‬ﻪ‪@ M‬ﺭﱢﺑ @‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹸﻗ ﹾﻞ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟ‪G‬ﻠ ﱠﺮ ‪A‬ﺣ @ﻤ ﹺﻦ ﻭ@ﻟﹶﺪ‪ Â‬ﹶﻓﹶﺄﻧ@ﺎ ﹶﺃ ﱠﻭﻝﹸ ﺍﹾﻟﻌ@ﺎﹺﺑﺪ‪G‬ﻳ @ﻦ﴾)‪.(6‬‬

‫ﺃﻗﺮﺏ ﺷﻲﺀ ﺇﱃ ﺍﷲ‬ ‫﴿ ﹸﻗ ﹾﻞ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟ‪G‬ﻠ ﱠﺮ ‪A‬ﺣ @ﻤ ﹺﻦ ﻭ@ﻟﹶﺪ‪ Â‬ﹶﻓﹶﺄﻧ@ﺎ ﹶﺃ ﱠﻭﻝﹸ ﺍﹾﻟﻌ@ﺎﹺﺑﺪ‪G‬ﻳ @ﻦ﴾‪ :‬ﺃﻱ ﺃﻥ ﳏﻤﺪﹰﺍ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﺃﻭﻝ ﳐﻠﻮﻕ ﺧﻠﻘﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﺃﻭﻝ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻠﻮ ﻛﺎﻥ ﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻟﺪ )ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ( ﻟﻜﺎﻥ ﳏﻤﺪﹰﺍ ؛ ﻷ—ﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺻﺪﺭ ﻣﻨﻪ‬

‫‪ -1‬اﻟﺰﻣﺮ ‪.4 :‬‬

‫‪ -2‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪ ، 134‬اﻟﺘﻮﺣﻴﺪ ﻟﻠﺼﺪوق ‪ :‬ص‪.103‬‬
‫‪ -3‬اﻟﺘﻮراة ﺳﻔﺮ اﻟﺘﻜﻮﻳﻦ اﻻﺻﺤﺎح اﻻول‪.‬‬
‫‪ -4‬اﻟﻘﻴﺎﻣﺔ ‪.23 – 22 :‬‬
‫‪ :‬ج‪ 2‬ص‪.106‬‬ ‫‪ -5‬ﻋﻴﻮن أﺧﺒﺎر اﻟﺮﺿﺎ‬
‫‪ -6‬اﻟﺰﺧﺮف ‪.81 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 96‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻮﻟﺪ ﺃﻭ ﺍﻟﻜﻠﻤﺔ‪ ،٬‬ﻓﻤﺤﻤﺪ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺃﻧﺎ ﺃﻗﺮﺏ ﺍﳋﻠﻖ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﱂ ﻳﻘﻞ ﺃﻧﺎ ﺍﺑﻦ ﺍﻧﻔﺼﻞ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،٬‬ﱂ ﻳﻘﻞ ﺃﻧﺎ ﻻﻫﻮﺕ ﻣﻄﻠﻖ‪ ،٬‬ﺑﻞ ﻗﺎﻝ ﺃﻧﺎ ﻋﺒﺪ ﺍﷲ ﻭﺍﺑﻦ‬
‫ﺨ ﹶﺬ ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪@ M‬ﻭﻟﹶﺪﹰﺍ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ @ﺑ ﹾﻞ ﻋ‪G‬ﺒ@ﺎﺩ‪M Â‬ﻣ ﹾﻜ @ﺮﻣ‪M‬ﻮ ﹶﻥ﴾)‪.(1‬‬
‫ﻋﺒﺪ ﺍﷲ ﴿ﻭ@ﻗﹶﺎﻟﹸﻮﺍ ﺍﱠﺗ @‬

‫ﻓﻤﻦ ﻳﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﲢﺮﻱ ﺍﻟﺪﻗﺔ ﻭﺍﻹﺧﻼﺹ ﰲ ﺍﻟﺒﺤﺚ ﻟﻴﺼﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‬
‫ﺨ ﹶﺬ ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪@ M‬ﻭﻟﹶﺪﹰﺍ * ﹶﻟ ﹶﻘ ‪A‬ﺪ ﹺﺟ ﹾﺌ‪M‬ﺘ ‪A‬ﻢ @ﺷﻴ‪A‬ﺌﹰﺎ ﹺﺇ ‡ﺩﹰﺍ *‬
‫ﻭﻳﻨﺠﻲ ﻧﻔﺴﻪ ﻣﻦ ﺳﺨﻂ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ﻭ@ﻗﹶﺎﻟﹸﻮﺍ ﺍﱠﺗ @‬
‫ﺠﺒ@ﺎ ﹸﻝ @ﻫ ‡ﺪﹰﺍ * ﹶﺃ ﹾﻥ @ﺩ @ﻋﻮ‪A‬ﺍ ﻟ‪G‬ﻠ ﱠﺮ ‪A‬ﺣ @ﻤ ﹺﻦ @ﻭﻟﹶﺪﹰﺍ *‬
‫ﺨ ﱡﺮ ﺍﹾﻟ ﹺ‬
‫ﺽ @ﻭ@ﺗ ‪G‬‬
‫ﺸ ﱡﻖ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ‪M‬‬
‫ﺕ @ﻳ@ﺘ ﹶﻔ ‪m‬ﻄ ‪A‬ﺮ ﹶﻥ ‪G‬ﻣﻨ‪A‬ﻪ‪@ M‬ﻭ@ﺗ ‪A‬ﻨ @‬
‫ﺴﻤ@ﺎﻭ@ﺍ ‪M‬‬
‫@ﺗﻜﹶﺎ ‪M‬ﺩ ﺍﻟ ﱠ‬
‫ﺨ ﹶﺬ @ﻭﻟﹶﺪﹰﺍ﴾)‪.(2‬‬
‫@ﻭﻣ@ﺎ @ﻳ ‪A‬ﻨ@ﺒﻐ‪G‬ﻲ ﻟ‪G‬ﻠ ﱠﺮ ‪A‬ﺣ @ﻤ ﹺﻦ ﹶﺃ ﹾﻥ @ﻳﱠﺘ ‪G‬‬

‫***‬

‫‪ -1‬اﻻﻧﺒﻴﺎء ‪.26 :‬‬

‫‪ -2‬ﻣﺮﻳﻢ ‪.92 – 88 :‬‬
 ‫ﻧﺼﻮﺹ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‬
‫ﺗﺜﺒﺖ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ ﺃﺣﺪ‬

‫ﻏﲑ ﻣﺮﻛﺐ‪:‬‬

‫ﻭﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﺍﺿﺤﺔ ﳏﻜﻤﺔ ﺑﻴﻨﺔ‪ ،٬‬ﻓﻼ ﻣﻌﲎ ﻟﺘﺄﻭﳍﺎ ﻟﺘﻮﺍﻓﻖ ﻧﺼﻮﺹ ﺍﺷﺘﺒﻪ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ‬
‫ﺍﻟﻌﺎﻣﻠﲔ ﻣﻌﻨﺎﻫﺎ ﻓﺎﺿﻠﻮﺍ ﺧﻠﻖ ﺍﷲ ﺑﺘﻔﺴﲑﻫﺎ ﺑﺄﻫﻮﺍﺋﻬﻢ ﺗﻔﺴﲑﺍ ﺧﺎﻃﺌﹰﺎ‪.‬‬

‫‪ 1‬ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﰲ ﺍﻟﺘﻮﺭﺍﺓ )ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ(‪:‬‬

‫ﺴﻤ‪Æ‬ﺎ ِﺀ ‪á‬ﻣ ‪ã‬ﻦ ﹶﻓﻮ‪ã‬ﻕ‪ Þ‬ﻭ‪Æ‬ﻋ‪Æ‬ﻠﻰ ﺍﻷﺭﺽ ‪á‬ﻣ ‪ã‬ﻦ‬

‫ﺏ ﻫ‪Æ Þ‬ﻮ ﺍﻹِﻟ ‪Þ‬ﻪ ﻓ‪á‬ﻲ ﺍﻟ ﱠ‬
‫ﻚ ﹶﺃﻥ‪ â‬ﺍﻟ ﱠﺮ ﱠ‬
‫" ﻓﹶﺎﻋ‪ã‬ﻠ ﹺﻢ ﺍﻟ‪Æ‬ﻴ ‪ã‬ﻮ ‪Æ‬ﻡ ‪Æ‬ﻭ ‪Æ‬ﺭ ﱢﺩ ‪ã‬ﺩ ﻓ‪á‬ﻲ ﻗﹶﻠﹺﺒ ‪Æ‬‬
‫ﺲ ‪á‬ﺳﻮ‪Æ‬ﺍ ‪Þ‬ﻩ " )‪.(1‬‬ ‫ﹶﺃ ‪ã‬ﺳ ﹶﻔﻞﹸ‪ .‬ﻟ‪ã‬ﻴ ‪Æ‬‬

‫ﺏ ﹺﺇ ﹸﳍﻨ‪Æ‬ﺎ ﺭ‪Æ‬ﺏﱞ ﻭ‪Æ‬ﺍ ‪á‬ﺣ ‪ñ‬ﺪ ")‪.(2‬‬

‫" ﺍﲰ ‪ã‬ﻊ ﻳ‪Æ‬ﺎ ﹺﺇ ‪ã‬ﺳﺮ‪Æ‬ﺍﺋ‪á‬ﻴ ﹸﻞ‪ :‬ﺍﻟ ﱠﺮ ﱡ‬

‫ﺲ ﹺﺇ ٰﻟ ‪ñ‬ﻪ ‪Æ‬ﻣﻌ‪á‬ﻲ " )‪.(3‬‬

‫" ﹶﺃﻧ‪Æ‬ﺎ ﹶﺃﻧ‪Æ‬ﺎ ﻫ‪Æ Þ‬ﻮ ‪Æ‬ﻭﹶﻟ‪ã‬ﻴ ‪Æ‬‬

‫" ﹶﺃﻧ‪Æ‬ﺎ ﭐ َﻷﻭﱠ ﹸﻝ ‪Æ‬ﻭﹶﺃﻧ‪Æ‬ﺎ ﭐﻵ ‪á‬ﺧﺮ‪Æ Þ‬ﻭ ﹶﻻﹺﺇ ٰﻟ ‪Æ‬ﻪ ﹶﻏ‪ã‬ﻴﺮﹺﻱ " )‪.(4‬‬

‫ﻂ ﺍﻷﺭﺽ‪Æ .‬ﻣ ‪ã‬ﻦ ‪Æ‬ﻣﻌ‪á‬ﻲ؟ ")‪.(5‬‬

‫ﺕ ‪Æ‬ﻭ ‪ã‬ﺣﺪ‪á‬ﻱ‪.‬ﺑ‪Æ‬ﺎ ‪á‬ﺳ ﹲ‬
‫ﺴﻤ‪Æ‬ﺎﻭ‪Æ‬ﺍ ‪á‬‬
‫ﺏ ﺻ‪Æ‬ﺎﹺﻧ ‪ñ‬ﻊ ﻛ ‪â‬ﻞ ‪Æ‬ﺷ ‪ã‬ﻲ ٍﺀ ﻧ‪Æ‬ﺎ ‪á‬ﺷ ‪ñ‬ﺮ ﺍﻟ ﱠ‬
‫" ﹶﺃﻧ‪Æ‬ﺎ ﺍﻟ ﱠﺮ ﱡ‬

‫ﻱ " )‪.(6‬‬
‫ﺲ ﺳﻮ‪Æ‬ﺍ ‪Æ‬‬
‫ﺺ‪ .‬ﹶﻟ‪ã‬ﻴ ‪Æ‬‬
‫ﺨ‪þ‬ﻠ ‪ñ‬‬
‫ﺏ ‪Æ‬ﻭ ﹶﻻ ﹺﺇﹶﻟ ‪Æ‬ﻪ ﺁ ‪Æ‬ﺧ ‪Æ‬ﺮ ﹶﻏ‪ã‬ﻴﺮﹺﻱ؟ ﹺﺇﹶﻟ ‪ñ‬ﻪ ﺑ‪Æ‬ﺎﺭﱞ ‪Æ‬ﻭﻣ‪Æ Þ‬‬
‫ﺲ ﹶﺃﻧ‪Æ‬ﺎ ﺍﻟ ﱠﺮ ﱡ‬
‫" ﹶﺃﹶﻟ‪ã‬ﻴ ‪Æ‬‬

‫ﺲ ﹺﺇﹶﻟ ‪ñ‬ﻪ ﻭ‪Æ‬ﺍ ‪á‬ﺣ ‪ñ‬ﺪ ‪Æ‬ﺧﹶﻠ ﹶﻘﻨ‪Æ‬ﺎ؟ ")‪.(7‬‬

‫" ﹶﺃﹶﻟ‪ã‬ﻴ ‪Æ‬‬

‫‪ -1‬ﺗﺜﻨﻴﺔ ‪.39 : 4‬‬

‫‪ -2‬ﺗﺜﻨﻴﺔ ‪.4 : 6‬‬
‫‪ -3‬ﺗﺜﻨﻴﺔ ‪.39 : 32‬‬
‫‪ -4‬إﺷﻌﻴﺎء ‪.6 : 44‬‬
‫‪ -5‬إﺷﻌﻴﺎء ‪.24 : 44‬‬
‫‪ -6‬إﺷﻌﻴﺎء ‪.1 : 45‬‬
‫‪ -7‬ﻣﻼﺧﻲ ‪.10 : 2‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 98‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻚ ﺁ‪á‬ﻟ ‪Æ‬ﻬ ﹲﺔ ﹸﺃ ‪ã‬ﺧﺮ‪Æ‬ﻯ‬

‫ﺖ ﭐﹾﻟ ‪Þ‬ﻌﺒ‪Þ‬ﻮ ‪á‬ﺩﱠﻳ ‪á‬ﺔ‪ .‬ﹶﻻ ‪Æ‬ﻳ ﹸﻜ ‪ã‬ﻦ ﹶﻟ ‪Æ‬‬
‫ﺼ ‪Æ‬ﺮ ‪á‬ﻣ ‪ã‬ﻦ ‪Æ‬ﺑ‪ã‬ﻴ ‪á‬‬
‫ﺽ ‪á‬ﻣ ‪ã‬‬
‫ﻚ ‪á‬ﻣ ‪ã‬ﻦ ﹶﺃ ‪ã‬ﺭ ﹺ‬
‫ﻚ ﭐﻟ‪â‬ﺬ‪á‬ﻱ ﹶﺃ ‪ã‬ﺧ ‪Æ‬ﺮ ‪Æ‬ﺟ ‪Æ‬‬
‫ﺏ ﹺﺇ ٰﻟﻬ‪Æ Þ‬‬
‫"ﹶﺃﻧ‪Æ‬ﺎ ﭐﻟ ﱠﺮ ﱡ‬
‫ﺃﹶﻣ‪Æ‬ﺎﻣ‪á‬ﻲ")‪.(1‬‬

‫‪ 2‬ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻹﳒﻴﻞ )ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ(‪:‬‬

‫ﺲ ﺁ ‪Æ‬ﺧﺮ‪á Þ‬ﺳﻮ‪Æ‬ﺍ ‪Þ‬ﻩ" )‪.(2‬‬

‫ﺖ َﻷﻧﱠ ‪Þ‬ﻪ ﺍﻟ‪â‬ﻠ ‪Þ‬ﻪ ﻭ‪Æ‬ﺍ ‪á‬ﺣ ‪ñ‬ﺪ ‪Æ‬ﻭﹶﻟ‪ã‬ﻴ ‪Æ‬‬
‫ﺤ ﱢﻖ ﻗﹸﻠﹾ ‪Æ‬‬
‫"ﺑﹺﺎﹾﻟ ‪Æ‬‬

‫ﺴ‪Þ‬ﺘ ‪ã‬ﻢ ‪Æ‬ﺗ ﹾﻄﻠﹸﺒ‪Þ‬ﻮ‪Æ‬ﻧﻪ‪Þ‬؟" )‪.(3‬‬

‫ﺠ ‪Þ‬ﺪ ﺍ‪â‬ﻟﺬ‪á‬ﻱ ‪á‬ﻣ ‪Æ‬ﻦ ﺍ ِﻹﹶﻟ ‪á‬ﻪ ﺍﹾﻟﻮ‪Æ‬ﺍ ‪á‬ﺣ ‪á‬ﺪ ﹶﻟ ‪ã‬‬
‫"ﻭ‪Æ‬ﺍﹾﻟ ‪Æ‬ﻤ ‪ã‬‬

‫ﻧﺼﻮﺹ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﱵ ﺃﺭﻓﻘﻮﻫﺎ ﻣﻊ ﺍﻹﳒﻴﻞ‪:‬‬

‫ﷲ ﻭ‪Æ‬ﺍ ‪á‬ﺣ ‪ñ‬ﺪ" )‪.(4‬‬

‫" َﻷﻥ‪ â‬ﺍ َ‬

‫ﺲ ﹺﺇﹶﻟ ‪ñ‬ﻪ ﺁ ‪Æ‬ﺧﺮ‪ Þ‬ﹺﺇﻻ‪ â‬ﻭ‪Æ‬ﺍﺣ‪á‬ﺪﹰﺍ" )‪.(5‬‬

‫" ‪Æ‬ﻭﹶﺃ ﹾﻥ ﹶﻟ‪ã‬ﻴ ‪Æ‬‬

‫ﷲ ﻭ‪Æ‬ﺍ ‪á‬ﺣ ‪ñ‬ﺪ" )‪.(6‬‬

‫" ‪Æ‬ﻭﹶﻟ ‪á‬ﻜ ﱠﻦ ﺍ َ‬

‫" َﻷﻧﱠ ‪Þ‬ﻪ ﻳ‪Þ‬ﻮ ‪Æ‬ﺟﺪ‪ Þ‬ﹺﺇﹶﻟ ‪ñ‬ﻪ ﻭ‪Æ‬ﺍ ‪á‬ﺣ ‪ñ‬ﺪ" )‪.(7‬‬

‫ﺖ ﺗ‪ã Þ‬ﺆ ‪á‬ﻣﻦ‪ Þ‬ﹶﺃﻥ‪ â‬ﺍﻟﻠ‪Æ â‬ﻪ ﻭ‪Æ‬ﺍ ‪á‬ﺣ ‪ñ‬ﺪ‪Æ .‬ﺣﺴ‪Æ‬ﻨﹰﺎ ‪Æ‬ﺗ ﹾﻔ ‪Æ‬ﻌﻞﹸ" )‪.(8‬‬
‫"ﹶﺃ‪ã‬ﻧ ‪Æ‬‬

‫***‬

‫‪ -1‬ﺧﺮوج ‪2 : 20‬و‪.3‬‬
‫‪ -2‬ﻣﺮﻗﺲ ‪.23 : 12‬‬
‫‪ -3‬ﻳﻮﺣﻨﺎ ‪.44 : 5‬‬
‫‪ -4‬روﻣﻴﺔ ‪.30 : 3‬‬
‫‪ 1 -5‬آﻮرﻧﺜﻮس ‪.4 : 8‬‬
‫‪ -6‬ﻏﻼﻃﻴﺔ ‪.20 : 3‬‬
‫‪ 1 -7‬ﺗﻴﻤﻮﺛﺎوس ‪.5 : 3‬‬
‫‪ -8‬ﻳﻌﻘﻮب ‪.19 : 2‬‬
 ‫ﻓﺼﻞ ﺍﳋﻄﺎﺏ ﻣﻦ ﺍﻹﳒﻴﻞ‬
‫)ﻋﻴﺴﻰ ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻪ ﳚﻬﻞ ﺍﻟﺴﺎﻋﺔ(‬

‫ﻋﻴﺴﻰ ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ ﺇﻧﻪ ﳚﻬﻞ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺼﻐﺮﻯ‪) :‬ﻭﺃﻣﺎ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬
‫ﻭﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻓﻼ ﻳﻌﻠﻢ ´ﻤﺎ ﺃﺣﺪ ﻭﻻ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺍﻻﺑﻦ ﺇﻻ ﺍﻵﺏ( )‪،٬(1‬‬
‫ﻭﺍﳉﻬﻞ ﻧﻘﺺ ﺑﻴﻨﻤﺎ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﻛﺎﻣﻞ ﻣﻄﻠﻖ ﻻ ﻳﻌﺘﺮﻳﻪ ﻧﻘﺺ ﺃﻭ ﺟﻬﻞ؛ ﻷﻧﻪ ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ‬
‫ﻓﺎﳉﻬﻞ ﻳﻌﺘﺮﻱ ﺍﳌﺨﻠﻮﻕ ﻟﻮﺟﻮﺩ ﺍﻟﻈﻠﻤﺔ ﰲ ﺻﻔﺤﺔ ﻭﺟﻮﺩﻩ‪.‬‬

‫ﻧﻮﺭ ﻭﻇﻠﻤﺔ ﻭﻫﺬﺍ ﻳﺜﺒﺖ ﺍﳌﻄﻠﻮﺏ ﺇﻥ ﻋﻴﺴﻰ ﻟﻴﺲ ﻻﻫﻮﺗﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،٬‬ﺑﻞ ﻋﺒﺪ‬ ‫ﺇﺫﻥ‪ ،٬‬ﻋﻴﺴﻰ‬
‫ﳐﻠﻮﻕ ﻣﻦ ﻇﻠﻤﺔ ﻭﻧﻮﺭ‪ ،٬‬ﻭﻟﻴﺲ ﻧﻮﺭﹰﺍ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‪.‬‬

‫ﻛﻤﺎ‬ ‫ﻭﰲ ﻫﺬﺍ ﻓﺼﻞ ﺍﳋﻄﺎﺏ ﻭﺑﻴﺎﻥ ﻭﻣﻮﻋﻈﺔ ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ‪ ،٬‬ﻭﻫﺬﺍ ﻧﺺ ﻛﻼﻡ ﻋﻴﺴﻰ‬
‫ﺟﺎﺀ ﰲ ﺇﳒﻴﻞ ﻣﺮﻗﺲ‪) :‬ﻭﺃﻣﺎ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻓﻼ ﻳﻌﻠﻢ ™ﻤﺎ ﺃﺣﺪ ﻭﻻ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺍﻻﺑﻦ ﺇﻻ ﺍﻵﺏ‪ 33 .‬ﺃﻧﻈﺮﻭﺍ‪ .‬ﺇﺳﻬﺮﻭﺍ ﻭﺻﻠﻮﺍ ﻷﻧﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﻣﱴ ﻳﻜﻮﻥ ﺍﻟﻮﻗﺖ‪.‬‬
‫‪ 34‬ﻛﺄﳕﺎ ﺇﻧﺴﺎﻥ ﻣﺴﺎﻓﺮ ﺗﺮﻙ ﺑﻴﺘﻪ ﻭﺃﻋﻄﻰ ﻋﺒﻴﺪﻩ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻋﻤﻠﻪ ﻭﺃﻭﺻﻰ ﺍﻟﺒﻮﺍﺏ ﺃﻥ‬
‫ﻳﺴﻬﺮ‪ 35 .‬ﺍﺳﻬﺮﻭﺍ ﺇﺫﹰﺍ‪ .‬ﻷﻧﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﻣﱴ ﻳﺄﰐ ﺭﺏ ﺍﻟﺒﻴﺖ ﺃﻣﺴﺎﺀ ﺃﻡ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﺃﻡ ﺻﻴﺎﺡ‬
‫ﺍﻟﺪﻳﻚ ﺃﻡ ﺻﺒﺎﺣﹰﺎ‪ 36 .‬ﻟﺌﻼ ﻳﺄﰐ ﺑﻐﺘﺔ ﻓﻴﺠﺪﻛﻢ ﻧﻴﺎﻣﹰﺎ‪ 37 .‬ﻭﻣﺎ ﺃﻗﻮﻟﻪ ﻟﻜﻢ ﺃﻗﻮﻟﻪ ﻟﻠﺠﻤﻴﻊ‬
‫ﺍﺳﻬﺮﻭﺍ()‪.(2‬‬

‫***‬

‫‪ -1‬ﻣﺮﻗﺲ ‪.13‬‬
‫‪ -2‬إﻧﺠﻴﻞ ﻣﺮﻗﺲ اﻻﺻﺤﺎح اﻟﺜﺎﻟﺚ ﻋﺸﺮ – اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 2‬ﻣﺠﻤﻊ آﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪.‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 100‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺍﻟﻮﻫﺎﺑﻴﻮﻥ ﺃﻳﻀﹰﺎ ﻳﻔﺮﱢﻃﻮﻥ ﲝﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﻮﻫﺎﺑﻴﻮﻥ ﻳﺸﺎﺭﻛﻮﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻬﻢ ﺃﻳﻀﹰﺎ ﳑﻦ ﻳﻔﺮﱢﻃﻮﻥ ﲝﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺟﺎﻧﺐ ﺁﺧﺮ ﻣﻦ‬
‫ﺍﻋﺘﻘﺎﺩﺍ‪N‬ﻢ ﺍﻟﱵ ﺃﻗﻞ ﻣﺎ ﻳﻘﺎﻝ ﻓﻴﻬﺎ ﺇ—ﻢ ﳛﺪﻭﻥ ﺍﷲ ﻭﳚﺰﺋﻮﻧﻪ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﳚﻌﻠﻮﻧﻪ ﻛﺨﻠﻘﻪ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻮﹰﺍ‬
‫ﺣﱴ ﺟﻌﻠﻮﻩ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬ ‫ﻛﺒﲑﹰﺍ‪ ،٬‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻗﺪ ﺭﻓﻌﻮﺍ ﺇﻧﺴﺎﻧﹰﺎ ﻭﻫﻮ ﻋﻴﺴﻰ‬
‫ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‪ ،٬‬ﻓﺎﻟﻮﻫﺎﺑﻴﺔ ﺗﺎﺑﻌﻮﻫﻢ ﺑﻨﻔﺲ ﺍﳌﻨﻬﺞ‪ ،٬‬ﻭﻟﻜﻨﻬﻢ ﺟﻌﻠﻮﺍ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌ ـﺎﱃ ﰲ ﻣﺼﺎﻑ‬
‫ﺍﳋﻠﻖ‪ ،٬‬ﻭﻣﻮﺻﻮﻓﹰﺎ ﺑﺼﻔﺎﺕ ﺍﻷﺟﺴﺎﻡ‪ ،٬‬ﻭﳏﺪﻭﺩﹰﺍ ﲝﺪﻭﺩ ﻋﻮﺍﱂ ﺍﳋﻠﻖ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‪.‬‬

‫ﺇﺫﻥ‪ ،٬‬ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻗﺎﻟﻮﺍ ﻋﻦ ﺇﻧﺴﺎﻥ ﺇﻧﻪ ﺍﷲ‪ ،٬‬ﻭﺍﻟﻮﻫﺎﺑﻴﺔ ﻗﺎﻟﻮﺍ ﻋﻦ ﺍﷲ ﺇﻧﻪ ﺇﻧﺴﺎﻥ‬
‫ﻋﻨﺪﻣﺎ ﻭﺻﻔﻮﻩ ﺑﺼﻔﺎﺕ ﺍﻹﻧﺴﺎﻥ‪ ،٬‬ﺇﻧﻪ ﺍﳌﻨﻬﺞ ﺍﻟﺼﻨﻤﻲ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﻻ ﻳﻜﺎﺩ ﻳﻔﺎﺭﻕ ﺍ‪ê‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ‬
‫ﻭﻟﻸﺳﻒ)‪.(1‬‬

‫‪ -1‬ﻓﺈذ ﻟﻢ ﻳﺘﻤﻜﻨﻮا ﻣﻦ ﺻﻨﺎﻋﺔ أﺻﻨﺎم ﻣﻦ ﺣﺠﺎرة واﻟﻘﻮل إﻧﻬﺎ ﺻﻮر اﻟﻼهﻮت اﻟﻤﻄﻠﻖ ﺻﻨﻌﻮا ﺻﻨﻤًﺎ ﻣﻦ اﻟﺒﺸﺮ آﻤﺎ‬
‫ﺻﻨﱠﻤﻮا اﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ آﻤﺎ ﻓﻌﻞ اﻟﻮهﺎﺑﻴﻮن وﺣﺘﻰ اﻟﻴﻬﻮد‪ ،‬ورﻏﻢ ﺑﻌﺚ ﻋﺪد‬ ‫ﻓﻌﻞ اﻟﻨﺼﺎرى‪ ،‬وإن ﻟﻢ ﻳﺘﻤﻜﻨﻮا َ‬
‫آﺒﻴﺮ ﻣﻦ اﻷﻧﺒﻴﺎء واﻷوﺻﻴﺎء ﻓﻴﻬﻢ ﻓﻘﺪ ﺗﻤﻜﻦ ﻓﻲ اﻟﻨﻬﺎﻳﺔ ﻋﻠﻤﺎء اﻟﻀﻼل ﻣﻦ ﺣﺮﻓﻬﻢ ﻋﻦ اﻟﻤﻨﻬﺞ اﻹﻟﻬﻲ ‪ ،‬ﻓﺠﻌﻠﻮهﻢ‬
‫ﻳﺼﻨﻤﻮن ﻋﻠﻤﺎء اﻟﻀﻼل اﺑﺘﺪا ًء ﻣﻦ ﺧﻼل ﺑﺪﻋﺔ ﻋﻘﻴﺪة اﻟﺘﻘﻠﻴﺪ أو ﺑﺪﻋﺔ وراﺛﺔ ﻋﻠﻤﺎء اﻟﻀﻼل ﻟﻸﻧﺒﻴﺎء واﻷوﺻﻴﺎء‬
‫‪ ،‬وﺑﺎﻟﻨﺘﻴﺠﺔ اﻟﺘﺠﺆوا إﻟﻰ ﺻﻨﻤﻴﺔ ﻋﻠﻤﺎء اﻟﺪﻳﻦ واﺗﺒﺎﻋﻬﻢ اﺗﺒﺎﻋًﺎ أﻋﻤﻰ‪ ،‬ﺣﺘﻰ وﺿﻌﻮا ﻟﻬﻢ ﻋﻘﺎﺋﺪ ﻓﺎﺳﺪة وأﺣﻠﻮا‬
‫ﻟﻬﻢ ﻣﺎ ﺣﺮم اﷲ وﺣﺮﻣﻮا ﻣﺎ أﺣﻞ اﷲ ﻓﻌﺒﺪوهﻢ ﻣﻦ دون اﷲ‪.‬‬
‫واﻟﺸﻴﻌﺔ ﺑﺴﺒﺐ اﻷﺋﻤﺔ وﻣﺤﺎرﺑﺘﻬﻢ اﻟﺘﺤﺮﻳﻒ ﻟﻢ ﻳﺘﻤﻜﻦ ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻏﻴﺮ اﻟﻌﺎﻣﻠﻴﻦ ﻣﻦ ﺟﺮف اﻟﺪﻳﻦ إﻟﻰ ﺻﻨﻤﻴﺔ‬
‫ﻣﻦ اﻻﻟﺘﻔﺎف‪ ،‬ﺣﺘﻰ أﻋﺎدوا اﻟﺼﻨﻤﻴﺔ ﺑﺼﻮرة أﺧﺮى ﻣﻦ ﺧﻼل ﺻﻨﻤﻴﺔ‬ ‫ﺻﺮﻳﺤﺔ‪ ،‬وﻟﻜﻨﻬﻢ ﺗﻤﻜﻨﻮا ﺑﻌﺪ اﻷﺋﻤﺔ‬
‫ﻋﻠﻤﺎء اﻟﻀﻼل اﻟﺬﻳﻦ أﻣﺴﻮا اﻟﻴﻮم وﻟﻸﺳﻒ ﺻﻨﻤًﺎ ﻳﻌﺒﺪ ﻣﻦ دون اﷲ ﺑﻮاﺳﻄﺔ ﺑﺪﻋﺔ ﻋﻘﻴﺪة اﻟﺘﻘﻠﻴﺪ‪ ،‬ﻟﻴﺠﻌﻠﻮا اﻟﻨﺎس‬
‫ﺗﻨﻘﺎد ﻟﻬﻢ آﺎﻟﺒﻬﺎﺋﻢ دون ﺗﻔﻜﺮ أو ﺑﺤﺚ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﺪﻋﻮن وﻳﻔﺘﻮن وﻳﺸﺮﻋﻮن وﻳﺤﺮﻓﻮن اﻟﻜﺘﺎب وﻳﻀﻌﻮن ﻋﻘﺎﺋﺪ‬
‫ﻋﻦ ﺗﻘﻠﻴﺪ ﻏﻴﺮ اﻟﻤﻌﺼﻮم آﻤﺎ ﻧﻬﻰ اﻷﻧﺒﻴﺎء واﻷوﺻﻴﺎء‬ ‫ﺻﻨﻤﻴﺔ ﻣﺎ أﻧﺰل اﷲ ﺑﻬﺎ ﻣﻦ ﺳﻠﻄﺎن‪ .‬وﻗﺪ ﻧﻬﻰ اﻷﺋﻤﺔ‬
‫ﻣﻦ ﻗﺒﻠﻬﻢ‪ ،‬وﺑﻴﻨﻮا أن ﺗﻘﻠﻴﺪ ﻏﻴﺮ اﻟﻤﻌﺼﻮم ﻣﻨﻬﺞ ﺻﻨﻤﻲ ﺳﻠﻜﻪ ﻋﻠﻤﺎء اﻟﻀﻼل ﻓﻲ اﻷﻣﺔ اﻟﻴﻬﻮدﻳﺔ ﺳﺎﺑﻘﺎ ﺑﻌﺪ‬
‫‪ ،‬وﻧﻬﻮا ﺷﻴﻌﺘﻬﻢ ﻣﻦ اﺗﺒﺎع ﻣﻦ ﺳﻴﺴﻠﻜﻮن هﺬا اﻟﻤﻨﻬﺞ اﻟﻴﻬﻮدي اﻟﺼﻨﻤﻲ اﻟﻤﻨﺤﺮف‪ ،‬ﻗﺎل اﻟﺼﺎدق‬ ‫اﻷﻧﺒﻴﺎء‬
‫ن اﻟﱠﻠ ِﻪ ﻓﻼ‬
‫ﻦ دُو ِ‬
‫)إﻳﺎآﻢ واﻟﺘﻘﻠﻴﺪ ﻓﺈﻧﻪ ﻣﻦ ﻗﻠﺪ ﻓﻲ دﻳﻨﻪ هﻠﻚ‪ ،‬إن اﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮل ا ﱠﺗﺨَﺬُوا َأﺣْﺒﺎ َر ُه ْﻢ َو ُرهْﺒﺎ َﻧ ُﻬ ْﻢ َأرْﺑﺎﺑ ًﺎ ِﻣ ْ‬
‫و اﷲ ﻣﺎ ﺻﻠﻮا ﻟﻬﻢ وﻻ ﺻﺎﻣﻮا وﻟﻜﻨﻬﻢ أﺣﻠﻮا ﻟﻬﻢ ﺣﺮاﻣ ًﺎ وﺣﺮﻣﻮا ﻋﻠﻴﻬﻢ ﺣﻼﻻً‪ ،‬ﻓﻘﻠﺪوهﻢ ﻓﻲ ذﻟﻚ ﻓﻌﺒﺪوهﻢ وهﻢ‬
‫ﻻ ﻳﺸﻌﺮون( ﺗﺼﺤﻴﺢ اﻻﻋﺘﻘﺎد – ﻟﻠﺸﻴﺦ اﻟﻤﻔﻴﺪ ص ‪.73 :‬‬
‫‪101...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻓﺎﻟﻮﻫﺎﺑﻴﺔ ﳎﺴﻤﺔ‪ ،٬‬ﺃﻭ ﺃﻗﻞ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﻋﻘﻴﺪ‪N‬ﻢ ﺑﺎﻟﻼﻫﻮﺕ ﻳﻠﺰﻡ ﻣﻨﻬﺎ ﺍﻟﺘﺠﺴﻴﻢ‪ ،٬‬ﻓﻘﺪ ﺟﻌﻠﻮﺍ ﷲ‬
‫ﻳﺪﹰﺍ ﻭﺃﺻﺎﺑﻊ ﻭﺳﺎﻗﹰﺎ ﻭﳚﻠﺲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭ … ﺍﱁ)‪.(1‬‬

‫ﻭﺇﻣﺎﻣﻬﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺎﻝ ﰲ ﻛﺘﺎﺏ )ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ(‪Æ ) :‬ﻭﹶﻗ ‪ã‬ﺪ ‪Æ‬ﺩ ‪Æ‬ﺧ ﹶﻞ ﺃﹶﻳ‪ã‬ﻀ‪Â‬ﺎ ﻓ‪á‬ﻴﻤ‪Æ‬ﺎ ﹶﺫ ﹶﻛ ‪ã‬ﺮﻧ‪Æ‬ﺎ ‪Þ‬ﻩ ‪á‬ﻣ ‪Æ‬ﻦ‬
‫ﲔ ‪Æ‬ﻳ ‪Æ‬ﺮﻭ‪Æã‬ﻧﻪ‪Æ Þ‬ﻳ ‪ã‬ﻮ ‪Æ‬ﻡ ﺍﹾﻟ ‪á‬ﻘﻴ‪Æ‬ﺎ ‪Æ‬ﻣ ‪á‬ﺔ ‪á‬ﻋﻴ‪Æ‬ﺎﻧ‪Â‬ﺎ ﹺﺑﹶﺄ‪ã‬ﺑﺼ‪Æ‬ﺎ ﹺﺭ ‪á‬ﻫ ‪ã‬ﻢ ﹶﻛﻤ‪Æ‬ﺎ‬‫ﺍﹾﻟﹺﺈﳝ‪Æ‬ﺎ ‪á‬ﻥ ﹺﺑ ‪á‬ﻪ ‪Æ‬ﻭﹺﺑﻜﹸﺘ‪Þ‬ﹺﺒ ‪á‬ﻪ ‪Æ‬ﻭﹺﺑ ‪Æ‬ﻤﻠﹶﺎ‪á‬ﺋ ﹶﻜ‪á‬ﺘ ‪á‬ﻪ ‪Æ‬ﻭﹺﺑﺮ‪Þ‬ﺳ‪áÞ‬ﻠ ‪á‬ﻪ ﺍﹾﻟﹺﺈﳝ‪Æ‬ﺎ ﹸﻥ ﹺﺑﹶﺄﻥ‪ â‬ﺍﻟﹾﻤ‪Þ‬ﺆ‪á ã‬ﻣﹺﻨ ‪Æ‬‬
‫ﺲ ﹺﺑﻬ‪Æ‬ﺎ ‪Æ‬ﺳﺤ‪Æ‬ﺎﺏ‪Æ ،٬ñ‬ﻭ ﹶﻛﻤ‪Æ‬ﺎ ‪Æ‬ﻳ ‪Æ‬ﺮ ‪ã‬ﻭ ﹶﻥ ﺍﹾﻟ ﹶﻘ ‪Æ‬ﻤ ‪Æ‬ﺮ ﹶﻟ‪ã‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟ‪Æ‬ﺒ ‪ã‬ﺪ ﹺﺭ ﻟﹶﺎ ﻳ‪Þ‬ﻀ‪Æ‬ﺎﻣ‪Þ‬ﻮ ﹶﻥ ﻓ‪á‬ﻲ ﺭ‪Þ‬ﺅ‪Æã‬ﻳ‪á‬ﺘ ‪á‬ﻪ ‪Æ‬ﻳ ‪Æ‬ﺮ ‪ã‬ﻭ‪Æ‬ﻧﻪ‪Þ‬‬ ‫ﺤﻮ‪Â‬ﺍ ﹶﻟ‪ã‬ﻴ ‪Æ‬‬ ‫ﺻ‪ã‬‬ ‫ﺲ ‪Æ‬‬ ‫ﺸ ‪ã‬ﻤ ‪Æ‬‬‫‪Æ‬ﻳ ‪Æ‬ﺮ ‪ã‬ﻭ ﹶﻥ ﺍﻟ ﱠ‬
‫ﺠﱠﻨ ‪á‬ﺔ()‪.(2‬‬ ‫ﺕ ﺍﹾﻟ ‪á‬ﻘﻴ‪Æ‬ﺎ ‪Æ‬ﻣﺔ‪ ،٬á‬ﹸﺛﻢﱠ ‪Æ‬ﻳ ‪Æ‬ﺮﻭ‪Æã‬ﻧﻪ‪Æ Þ‬ﺑ ‪ã‬ﻌ ‪Æ‬ﺪ ‪Þ‬ﺩﺧ‪Þ‬ﻮ ﹺﻝ ﺍﹾﻟ ‪Æ‬‬
‫ﺳ‪Þ‬ﺒ‪ã‬ﺤ‪Æ‬ﺎ‪Æ‬ﻧﻪ‪Æ Þ‬ﻭ ‪Þ‬ﻫ ‪ã‬ﻢ ﻓ‪á‬ﻲ ‪Æ‬ﻋ ‪Æ‬ﺮﺻ‪Æ‬ﺎ ‪á‬‬

‫ﻻﺣﻆ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﻋﻴﺎﻧﹰﺎ ﺑﺄﺑﺼﺎﺭﻫﻢ(‪ ،٬‬ﻭﺍﻧﺘﺒﻪ ﺇﻥ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻌﲔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﻻ ﺇﱃ‬
‫ﺟﻬﺔ‪ ،٬‬ﳍﺬﺍ ﺑﲔ ﻭﺻﺮﺡ ﺑﻮﺿﻮﺡ ﺗﺎﻡ ﺃﺣﺪ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻬﻢ ﻭﻫﻮ ﺍﺑﻦ ﺟﱪﻳﻦ ﺑﺄﻥ ﺍﷲ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﰲ‬
‫ﺟﻬﺔ)‪.(3‬‬

‫ﻓﻬﺆﻻﺀ ﺑﺴﺒﺐ ﺗﻔﺴﲑﻫﻢ ﺍﳋﺎﻃﺊ ﻟﺒﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﺸﺎ™ﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﳓﻄﻮﺍ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﻟﻀﻼﻝ ﺍﻟﻌﻘﺎﺋﺪﻱ‪.‬‬

‫ﻭﻣﻨﻬﻢ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ‬ ‫ﻓﺎﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺃﺷﺒﺎﻫﻪ ﻻ ﻳﻔﻬﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻛﻼﻡ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﻟﺮﻣﺰ ﻭﲝﺴﺐ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻠﻜﻮﺗﻴﺔ ﺃﺣﻴﺎﻧﹰﺎ ﻛﺜﲑﺓ‪ ،٬‬ﻛﻤﺎ ﻳﻜﻠﻢ ﺍﷲ ﻋﺒﺎﺩﻩ ﺑﺎﻟﻮﺣﻲ‬

‫‪ -1‬إﻗﺮأ ﻓﻲ اﻟﻤﻠﺤﻖ رﻗﻢ )‪ (3‬ﺑﻌﺾ اﻷﻣﺜﻠﺔ وراﺟﻊ ﻓﺘﺎوى اﻷﻟﺒﺎﻧﻲ وﻓﺘﺎوى اﺑﻦ ﺑﺎز واﺑﻦ ﺟﺒﺮﻳﻦ واﺑﻦ ﻋﺜﻴﻤﻴﻦ‬
‫ﻻ وأﺻﺎﺑﻊ‪،‬‬ ‫وﻏﻴﺮهﻢ ﻣﻦ ﻋﻠﻤﺎء اﻟﻮهﺎﺑﻴﺔ‪ ،‬واﻧﻈﺮ ﻣﺎآﺘﺒﻪ أﺋﻤﺔ اﻟﻮهﺎﺑﻴﺔ ﻓﺘﺠﺪ ﺗﺼﺮﻳﺤﻬﻢ ﺑﺄن ﷲ ﻳﺪًا ﻳﻤﻨﻰ وﻳﺪًا ﺷﻤﺎ ً‬
‫ﺗﻌﺎﻟﻰ اﷲ ﻋﻠﻮًا آﺒﻴﺮًا ﻋﻤﺎ ﻳﻘﻮﻟﻮن‪ ،‬وﻟﺘﺠﺪ اﻟﺘﺠﺴﻴﻢ اﻟﺼﺮﻳﺢ وأن اﷲ ﻓﻲ اﻟﺴﻤﺎء وﻳﺼﺢ اﻟﺴﺆال ﻋﻨﻪ ﺑﺄﻳﻦ وأﻧﻪ ﻓﻮق‬
‫ن ِﻣ ْﻨ ُﻪ‬
‫ﻄ ْﺮ َ‬
‫ت َﻳ َﺘ َﻔ ﱠ‬
‫ﺷﻴْﺌ ًﺎ ِإ ّدًا * َﺗﻜَﺎ ُد اﻟﺴﱠﻤَﺎوَا ُ‬
‫ﺟ ْﺌ ُﺘ ْﻢ َ‬
‫اﻟﻌﺮش‪ ،‬وﻟﻘﺪ ﺣﺪوﻩ ﺑﺤﺪود اﻟﻤﺨﻠﻮق ﺗﻌﺎﻟﻰ ﺳﺒﺤﺎﻧﻪ ﻋﻤﺎ ﻳﻘﻮﻟﻮن ) َﻟ َﻘ ْﺪ ِ‬
‫ﺠﺒَﺎ ُل َه ّﺪًا( ﻣﺮﻳﻢ ‪.90 – 89:‬‬
‫ﺨ ﱡﺮ ا ْﻟ ِ‬
‫ض َو َﺗ ِ‬
‫ﻖ ا ْﻟَﺄ ْر ُ‬
‫ﺸ ﱡ‬
‫َو َﺗ ْﻨ َ‬
‫راﺟﻊ ﻓﺘﺎوى اﻷﻟﺒﺎﻧﻲ وﻓﺘﺎوى اﺑﻦ ﺑﺎز واﺑﻦ ﺟﺒﺮﻳﻦ واﺑﻦ ﻋﺜﻴﻤﻴﻦ وﻏﻴﺮهﻢ ﻣﻦ ﻋﻠﻤﺎء اﻟﻮهﺎﺑﻴﺔ‪.‬‬
‫ﺿ ِﻊ‬
‫ﻦ ِﻟ َﺮﱢﺑ ِﻬ ْﻢ َﻳ ْﻮ َم ا ْﻟ ِﻘﻴَﺎ َﻣ ِﺔ َو َﻣﻮَا ِ‬
‫ن ِﺑ ُﺮ ْؤ َﻳ ِﺔ ا ْﻟ ُﻤ ْﺆ ِﻣﻨِﻴ َ‬
‫ب ا ْﻟﺈِﻳﻤَﺎ ِ‬
‫‪ -2‬اﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬آﺘﺎب اﻟﻌﻘﻴﺪة اﻟﻮاﺳﻄﻴﺔ ‪ -‬ﺑﺎب ) ُوﺟُﻮ ُ‬
‫اﻟ ﱡﺮ ْؤ َﻳ ِﺔ(‪.‬‬
‫‪ -3‬ﻗﺎل اﺑﻦ ﺟﺒﺮﻳﻦ ﻓﻲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ آﺘﺎب ﻟﻤﻌﺔ اﻹﻋﺘﻘﺎد ﻻﺑﻦ ﻗﺪاﻣﺔ‪) :‬وأﻣﺎ اﻟﺮؤﻳﺔ ﻓﻲ اﻵﺧﺮة ﻓﺄﺛﺒﺘﻬﺎ أهﻞ اﻟﺴﻨﺔ‬
‫رؤﻳﺔ ﺻﺮﻳﺤﺔ‪ ،‬أن اﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ اﻟﺠﻨﺔ ﻳﺮون اﷲ ‪ -‬ﺗﻌﺎﻟﻰ‪ -‬وﻳﺰوروﻧﻪ‪ ،‬وﻳﻜﻠﻤﻬﻢ وﻳﻜﻠﻤﻮﻧﻪ ‪ ....‬ﻋﺮﻓﻨﺎ ﺑﺬﻟﻚ ﻣﺬهﺐ‬
‫أهﻞ اﻟﺴﻨﺔ‪ ،‬وهﻞ ﻧﻘﻮل‪ :‬إﻧﻬﻢ ﻳﺮوﻧﻪ ﻓﻲ ﺟﻬﺔ ؟ ﻻ ﺷﻚ أﻧﻬﻢ ﻳﺮوﻧﻪ ﻣﻦ ﻓﻮﻗﻬﻢ‪ ،‬وأﻧﻬﻢ ﻳﺮوﻧﻪ رؤﻳﺔ ﺣﻘﻴﻘﻴﺔ‪ ،‬ورؤﻳﺔ‬
‫ﻣﻘﺎﺑﻠﺔ آﻤﺎ ﻳﺸﺎءون‪ ،‬وأن اﻷدﻟﺔ واﺿﺤﺔ‪ ،‬وﻣﻦ أﺻﺤﻬﺎ ﺣﺪﻳﺚ ﺟﺮﻳﺮ ﻟﻘﻮﻟﻪ‪) :‬آﻤﺎ ﺗﺮون اﻟﻘﻤﺮ ﻟﻴﻠﺔ اﻟﺒﺪر( أو‪) :‬آﻤﺎ‬
‫ﺗﺮون هﺬا اﻟﻘﻤﺮ(‪ .... .‬وﻟﺘﻔﺼﻴﻞ أآﺜﺮ إﻗﺮأ ﻓﻲ ﻣﻠﺤﻖ رﻗﻢ )‪.(3‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 102‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺍﻟﺴﻤﺎﻭﻱ ﰲ ﺍﻟﺮﺅﻯ)‪ (1‬ﻭﺍﻟﻜﺸﻒ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻛﻼﻣﻪ ﻟﻴﺲ ﻛﻜﻼﻡ‬
‫ﺍﻟﺒﺸﺮ ﻟﻴﻘﺎﺱ ﻋﻠﻰ ﻛﻼﻣﻬﻢ ﻭﻳﻔﺴﺮ ﻛﻤﺎ ﻳﻔﺴﺮ ﻛ ـﻼﻡ ﺍﻟﺒﺸﺮ ﻛﻤﺎ ﻓﻌﻞ ﻫﺆﻻﺀ ﺍﳉﻬﻠﺔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ‬
‫‪ ...) :‬ﺇﻳﺎﻙ ﺃﻥ ﺗﻔﺴﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺮﺃﻳﻚ ﺣﱴ ﺗﻔﻘﻬﻪ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ)‪ ،٬(2‬ﻓﺈﻧﻪ‬ ‫ﺍﻟﻌﻠﻢ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﻠﻲ‬
‫ﺭﺏ ﺗﱰﻳﻞ ﻳﺸﺒﻪ ﻛﻼﻡ ﺍﻟﺒﺸﺮ ﻭﻫﻮ ﻛﻼﻡ ﺍﷲ‪ ،٬‬ﻭﺗﺄﻭﻳﻠﻪ ﻻ ﻳﺸﺒﻪ ﻛﻼﻡ ﺍﻟﺒﺸﺮ‪ ،٬‬ﻛﻤﺎ ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ‬
‫ﺧﻠﻘﻪ ﻳﺸﺒﻬﻪ‪ ،٬‬ﻛﺬﻟﻚ ﻻ ﻳﺸﺒﻪ ﻓﻌﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺷﻴﺌﺎ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﺒﺸﺮ‪ ،٬‬ﻭﻻ ﻳﺸﺒﻪ ﺷﻲﺀ ﻣﻦ‬
‫ﻛﻼﻣﻪ ﻛﻼﻡ ﺍﻟﺒﺸﺮ‪ ،٬‬ﻓﻜﻼﻡ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺻﻔﺘﻪ ﻭﻛﻼﻡ ﺍﻟﺒﺸﺮ ﺃﻓﻌﺎﳍﻢ‪ ،٬‬ﻓﻼ ﺗﺸﺒﻪ ﻛﻼﻡ ﺍﷲ‬
‫ﺑﻜﻼﻡ ﺍﻟﺒﺸﺮ ﻓﺘﻬﻠﻚ ﻭﺗﻀﻞ( )‪.(3‬‬

‫ﻓﺎﻟﻮﻫﺎﺑﻴﻮﻥ ﺍﳓﺮﻓﻮﺍ ﺇﱃ ﺍﻟﺘﺠﺴﻴﻢ ﺑﺴﺒﺐ ﻋﺪﻡ ﻭﺟﻮﺩ ﻋﺎﺻﻢ؛ ﻭﻷ—ﻢ ﺭﺟﻌﻮﺍ ﺇﱃ ﻓﻬﻤﻬ ـﻢ ﻭﺇﱃ‬
‫ﺍﻟ ـﺬﻳﻦ‬ ‫ﻋﻠﻤﺎﺀ ﻏﲑ ﻋﺎﻣﻠﲔ ﰲ ﻓﻬﻢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻟﻘﺮﺁﻥ‪ ،٬‬ﻭﻋﺎﺭﺿﻮﺍ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ ﺁﻝ ﳏﻤﺪ‬
‫ﻑ‬
‫ﺃﻣﺮﻭﺍ ﺑﺎﺗﺒﺎﻋﻬﻢ ﻭﺍﻷﺧﺬ ﻋﻨﻬﻢ ﴿ﻗﹸﻞ ﻟ‪m‬ﺎ ﹶﺃ ‪A‬ﺳﹶﺄﻟﹸﻜﹸ ‪A‬ﻢ @ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ ﹶﺃﺟ‪A‬ﺮﹰﺍ ﹺﺇﻟ‪m‬ﺎ ﺍﹾﻟ @ﻤ @ﻮ ﱠﺩ ﹶﺓ ﻓ‪G‬ﻲ ﺍﹾﻟ ﹸﻘ ‪A‬ﺮﺑ@ﻰ @ﻭﻣ@ﻦ @ﻳ ﹾﻘ@ﺘ ـ ﹺﺮ ‪A‬‬
‫ﻓﻠﻢ ﻳﺄﺧﺬﻭﺍ ﻣﻦ‬ ‫ﻭﺍﳌﻮﺩﺓ ﺣﺐ ﻭﻃﺎﻋﺔ‬ ‫ﺴ@ﻨ ﹰﺔ ﱠﻧ ﹺﺰ ‪A‬ﺩ ﹶﻟﻪ‪ M‬ﻓ‪G‬ﻴﻬ@ﺎ ‪M‬ﺣﺴ‪A‬ﻨﹰﺎ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﻏﹶﻔﹸﻮﺭ‪ Â‬ﺷ@ﻜﹸﻮﺭ‪،٬(4)﴾Â‬‬
‫@ﺣ @‬
‫ﺁﻝ ﳏﻤﺪ ﻭﺃﺧﺬﻭﺍ ﳑﻦ ﺧﺎﻟﻔﻬﻢ‪.‬‬

‫ﻭﻫﻜﺬﺍ ﺍﳓﺮﻓﻮﺍ ﻭﺣﺮﻓﻬﻢ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ ﻭﺃﺿﻠﻮﻫﻢ ﻭﺃﻭﻗﻌ ـﻮﻫﻢ ﰲ ﺍﻟﺘﺠﺴ ـﻴﻢ‪،٬‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺇﻥ ﷲ ﺳﺎﻗﹰﺎ ﻭﻭﺟﻬﹰﺎ ﻭﺃﻳﺪﻱ ﻭﻳﻨﻈﺮ ﻟﻪ ﺑﺎﻟﻌﲔ ﻭﻫﻮ ﰲ ﺟﻬﺔ ‪ ..‬ﺍﱁ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠ ـﻰ ﻓﻬﻤﻬ ـﻢ‬
‫ﻕ﴾)‪.(5‬‬
‫ﺸﻒ‪@ M‬ﻋ ‪A‬ﻦ ﺳ@ﺎ ﹴ‬
‫ﻟﺒﻌﺾ ﺍﻵﻳﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،٬‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪@﴿ :‬ﻳ ‪A‬ﻮ @ﻡ ﻳ‪ M‬ﹾﻜ @‬

‫ت‬
‫ﺧ َﺮ ﻳَﺎ ِﺑﺴَﺎ ٍ‬
‫ﻀ ٍﺮ َوُأ َ‬
‫ﺧ ْ‬
‫ت ُ‬‫ﻼ ٍ‬
‫ﺳ ْﺒ َﻊ ﺳُﻨ ُﺒ َ‬‫ف َو َ‬
‫ن ﻳَ ْﺄ ُآُﻠ ُﻬﻦﱠ ﺳَ ْﺒ ٌﻊ ﻋِﺠَﺎ ٌ‬
‫ﺳﻤَﺎ ٍ‬
‫ت ِ‬ ‫ﺳ ْﺒ َﻊ َﺑ َﻘﺮَا ٍ‬
‫ﻚ ِإﻧﱢﻲ َأرَى َ‬ ‫‪ -1‬ﻗﺎل ﺗﻌﺎﻟﻰ‪َ ) :‬وﻗَﺎ َل ا ْﻟ َﻤ ِﻠ ُ‬
‫ن( ﻳﻮﺳﻒ‪ ،43 :‬وﻓﺴﺮ ﻳﻮﺳﻒ اﻟﺒﻘﺮات ﺑﺄﻧﻬﺎ ﺳﻨﻴﻦ‪ ،‬وﻓﺴﺮ‬ ‫ي إِن آُﻨ ُﺘ ْﻢ ﻟِﻠﺮﱡ ْؤﻳَﺎ َﺗ ْﻌ ُﺒﺮُو َ‬
‫ﻸ َأ ْﻓﺘُﻮﻧِﻲ ﻓِﻲ ُر ْؤﻳَﺎ َ‬ ‫ﻳَﺎ َأ ﱡﻳﻬَﺎ ا ْﻟ َﻤ ُ‬
‫اﻟﻀﻌﻒ واﻟﺴﻤﻦ ﺑﺎﻟﺠﺪب واﻟﺨﺼﺐ ﻓﻬﺬﻩ هﻲ آﻠﻤﺎت اﷲ وأوﻟﻴﺎﺋﻪ ﻟﻬﺎ أهﻠﻬﺎ وهﻢ ﻳﻌﻠﻤﻮن ﻣﺎ ﻳﺮاد ﻣﻨﻬﺎ‪ .‬ﻓﻜﻼم اﷲ‬
‫اﺳﺘﻌﻤﻞ اﻟﺮﻣﺰ ﻓﻲ‬ ‫ﻟﻴﺲ آﻜﻼم اﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻓﻲ أﺧﻄﺮ أﻣﺮ وهﻮ ﺗﻌﻴﻴﻦ وﺻﻲ ﻳﻌﻘﻮب‬
‫ﺲ‬
‫ﺸ ْﻤ َ‬
‫ﺸ َﺮ َآ ْﻮآَﺒ ًﺎ وَاﻟ ﱠ‬
‫ﻋ َ‬
‫ﺣ َﺪ َ‬
‫ﺖ َأ َ‬‫ﺖ ِإﻧﱢﻲ َرَأ ْﻳ ُ‬
‫ﻒ ِﻟ َﺄﺑِﻴ ِﻪ ﻳَﺎ أَﺑ ِ‬
‫ﺳ ُ‬‫‪ ،‬ﻗﺎل ﺗﻌﺎﻟﻰ‪ِ) :‬إ ْذ ﻗَﺎ َل ﻳُﻮ ُ‬ ‫آﻼﻣﻪ ﻣﻊ ﻳﻮﺳﻒ وﻳﻌﻘﻮب‬
‫ﻦ( ﻳﻮﺳﻒ‪ ،4 :‬ﻓﻬﻞ ﺑﻌﺪ هﺬا ﻳﺘﺠﺮأ اﺑﻦ ﺗﻴﻤﻴﺔ وﻏﻴﺮﻩ وﻳﺪﻋﻮن أﻧﻬﻢ ﻗﺎدرون ﻋﻠﻰ ﻓﻬﻢ‬ ‫ﺟﺪِﻳ َ‬ ‫وَا ْﻟ َﻘ َﻤ َﺮ َرَأ ْﻳ ُﺘ ُﻬ ْﻢ ﻟِﻲ ﺳَﺎ ِ‬
‫آﻠﻤﺎت اﷲ ﺳﺒﺤﺎﻧﻪ وﻣﺎ ﻳﺮاد ﻣﻨﻬﺎ ؟!‬
‫آﻤﺎ ﻓﻲ رواﻳﺎت آﺜﻴﺮة‪.‬‬ ‫واﻷﻧﺒﻴﺎء واﻷوﺻﻴﺎء‬ ‫‪ -2‬اﻟﻌﻠﻤﺎء هﻢ ﻣﺤﻤﺪ وﺁل ﻣﺤﻤﺪ‬
‫‪ -3‬اﻟﺘﻮﺣﻴﺪ – اﻟﺸﻴﺦ اﻟﺼﺪوق‪ :‬ص‪ ،264‬اﻟﺒﺮهﺎن‪ :‬ج‪ 1‬ص‪.46‬‬
‫‪ -4‬اﻟﺸﻮرى ‪.23 :‬‬
‫‪ -5‬اﻟﻘﻠﻢ ‪.42 :‬‬
‫‪103...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪M‬ﺟ‪M‬ﻮﻩ‪@ Â‬ﻳ ‪A‬ﻮ @ﻣ‪G‬ﺌ ‪o‬ﺬ ﻧ@ﺎﺿ‪G‬ﺮ@ﺓﹲ * ﹺﺇﻟﹶﻰ @ﺭﱢﺑﻬ@ﺎ ﻧ@ﺎﻇ‪G‬ﺮ@ﺓﹲ﴾)‪،٬(1‬ﻭﻫﺬﻩ ﻋﻘﺎﺋﺪ ﺑﺎﻃﻠ ـﺔ ﻭﺍﺿ ـﺤﺔ‬
‫ﺍﻟﺒﻄﻼﻥ ﻭﺇﺛﺒﺎﺕ ﺑﻄﻼ—ﺎ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻋﻨﺎﺀ)‪.(2‬‬

‫ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻫﻮ ﺃﻥ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻜﺮﳝﺔ ﺍﻟﻄﻴﺒﺔ ﺍﻟﻨﺎﺿ ـﺮﺓ ﻧﺎﻇ ـﺮﺓ ﺇﱃ ﻣﺮﺑﻴﻬﺎ ﻭﻫﻮ‬
‫ﳏﻤﺪ ‪ ،٬‬ﻭﻛﺬﺍ ﻳﻜﺸﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻈﺎﳌﻮﻥ ﺍﻟﺴﺠﻮﺩ‬
‫ﻕ @ﻭﻳ‪M‬ﺪ‪@ A‬ﻋﻮ‪ A‬ﹶﻥ‬
‫ﺸﻒ‪@ M‬ﻋ ‪A‬ﻦ ﺳ@ﺎ ﹴ‬
‫ﻭﺍﳋﻀﻮﻉ؛ ﻷ—ﻢ ﺍﺗﺒﻌﻮﺍ ﺇﺑﻠﻴﺲ ﻟﻌﻨﻪ ﺍﷲ ﰲ ﺍﻣﺘﻨﺎﻋﻪ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﴿@ﻳ ‪A‬ﻮ @ﻡ ﻳ‪ M‬ﹾﻜ @‬
‫ﻕ ﹶﺃ‪A‬ﻳﺪ‪G‬ﻳ ﹺﻬ ‪A‬ﻢ﴾)‪ ،٬(4‬ﺍﳌﺮﺍﺩ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ‬
‫ﺴ@ﺘﻄ‪G‬ﻴﻌ‪M‬ﻮ ﹶﻥ﴾)‪،٬(3‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪@﴿ :‬ﻳﺪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﹶﻓ ‪A‬ﻮ @‬
‫ﺴﺠ‪M‬ﻮ ‪G‬ﺩ ﻓﹶﻼ @ﻳ ‪A‬‬
‫ﹺﺇﻟﹶﻰ ﺍﻟ ﱡ‬
‫ﻓﻬﻮ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻭﻫﻮ ﺍﳌﺒﺎﻳﻊ ﻭﻳﺪﻩ ﻓﻮﻕ ﺃﻳﺪﻱ ﺍﳌﺒﺎﻳﻌﲔ‪.‬‬

‫ﻀ @ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﻣ ‪M‬ﺮ‬

‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻫ ﹾﻞ @ﻳ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﹶﺃ ﹾﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @ﻐﻤ@ﺎ ﹺﻡ ﻭ@ﺍﹾﻟﻤ@ﻼ‪G‬ﺋ ﹶﻜﺔﹸ @ﻭﻗﹸ ‪G‬‬
‫ﰲ ﻋﺎﱂ ﺍﻟﺮﺟﻌﺔ ﻭﻣﻌﻪ‬ ‫@ﻭﹺﺇﻟﹶﻰ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﺗ‪A M‬ﺮ @ﺟﻊ‪ M‬ﺍﹾﻟﹸﺄﻣ‪M‬ﻮ ‪M‬ﺭ﴾)‪ ،٬(5‬ﻓﺎﻟﺬﻱ ﻳﺄﰐ ﰲ ﻇﻞ ﻣﻦ ﺍﻟﻐﻤﺎﻡ ﻫﻮ ﳏﻤﺪ‬
‫ﺃﻫﻞ ﺑﻴﺘﻪ ﻭﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،٬‬ﻭﻣﻌﺮﻭﻑ ﺃﻥ ﳏﻤﺪﹰﺍ ﻫﻮ ﺍﳌﻈﻠﻞ ﺑﺎﻟﻐﻤﺎﻡ ﻭﻗﺪ ﺑﺸﺮ ﺑﺎﻟﺮﺳﻮﻝ‬
‫ﳏﻤﺪ ﻭﺍﻟﻘﺎﺋﻢ ﻣﻦ ﺁﻝ ﳏﻤﺪ ™ﺬﻩ ﺍﻟﺼﻔﺔ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ)‪.(6‬‬

‫‪ -1‬اﻟﻘﻴﺎﻣﺔ ‪.23 – 22 :‬‬

‫‪ -2‬ﺣﻴﺚ أن اﻟﻨﻈﺮ ﻳﻜﻮن إﻟﻰ ﻣﺤﺪود وﺗﻌﺎﻟﻰ ﺳﺒﺤﺎﻧﻪ ﻋﻦ اﻟﺤﺪ‪ ،‬وآﺬا اﻟﻴﺪ واﻟﺴﺎق واﻹﺗﻴﺎن واﻟﺬهﺎب اﻟﻤﺘﺮﺗﺐ ﻋﻠﻴﻪ‬
‫ﺟﻤﻴﻌﻬﺎ داﻟﺔ ﻋﻠﻰ اﻟﺘﺮآﻴﺐ واﻟﻨﻘﺺ واﻻﺣﺘﻴﺎج‪ ،‬واﻟﻤﺤﻴﻂ ﺑﻬﺎ أآﻤﻞ وأﻏﻨﻰ ﻓﻼﺑﺪ أن ﺗﻜﻮن اﻟﻴﺪ واﻟﺴﺎق ﻟﻤﺨﻠﻮق‪،‬‬
‫وأﻳﻀًﺎ اﻟﻘﺎﺋﻢ آﻤﺎ ﺗﻘﺪم‪ ،‬واﻟﻮهﺎﺑﻴﻮن إذا‬ ‫واﻟﻤﻨﻈﻮر ﻟﻪ ﻣﺨﻠﻮق‪ ،‬واﻟﺬي ﻳﺄﺗﻲ ﻓﻲ اﻟﻐﻤﺎم ﻣﺨﻠﻮق‪ ،‬وهﻮ ﻣﺤﻤﺪ‬
‫آﺎﻧﻮا ﻳﻌﺘﺒﺮون آﻞ آﻠﻤﺔ رب اﻟﻤﺮاد ﻣﻨﻬﺎ اﻟﻼهﻮت اﻟﻤﻄﻠﻖ واﻟﺮب اﻟﻤﻄﻠﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬إذن ﻓﺄﻳﻦ هﻢ ﻋﻦ اﻟﻘﺮﺁن وﻣﺎ‬
‫وهﻮ ﻧﺒﻲ وﻓﻲ‬ ‫ورد ﻓﻴﻪ ﺑﻮﺿﻮح ﻋﻦ آﻠﻤﺔ اﻟﺮب وﻗﺪ ﺑﻴﻨﺘﻪ ﺳﺎﺑﻘﺎ ﻓﻲ ﻣﻮﺿﻮع )اﻷﻟﻮهﻴﺔ(‪) :‬ﻧﺠﺪ ﻳﻮﺳﻒ‬
‫ﻚ‬
‫ج ﱢﻣ ْﻨ ُﻬﻤَﺎ ا ْذ ُآ ْﺮﻧِﻲ ﻋِﻨ َﺪ َر ﱢﺑ َ‬
‫ﻦ َأﻧﱠ ُﻪ ﻧَﺎ ٍ‬ ‫ﻇﱠ‬‫اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ ﻳﻌﺒﺮ ﻋﻦ ﻓﺮﻋﻮن ﻧﺴﺒﺔ إﻟﻰ ﺳﺎﻗﻲ اﻟﺨﻤﺮ ﺑﺄﻧﻪ رﺑﻪ ) َوﻗَﺎ َل ِﻟﱠﻠﺬِي َ‬
‫ﻦ( ﻳﻮﺳﻒ ‪ ،42 :‬وأﻳﻀُﺎ ﻳﻌﺒﺮ ﻳﻮﺳﻒ ﻋﻦ ﻋﺰﻳﺰ ﻣﺼﺮ‬ ‫ﺳﻨِﻴ َ‬ ‫ﻀ َﻊ ِ‬‫ﻦ ِﺑ ْ‬‫ﺠِ‬ ‫ﺴْ‬ ‫ﺚ ﻓِﻲ اﻟ ﱢ‬ ‫ن ِذ ْآ َﺮ َر ﱢﺑ ِﻪ َﻓ َﻠ ِﺒ َ‬ ‫ﺸ ْﻴﻄَﺎ ُ‬ ‫َﻓﺄَﻧﺴَﺎ ُﻩ اﻟ ﱠ‬
‫ﺖ‬
‫ب َوﻗَﺎ َﻟ ْ‬ ‫ﺖ ا َﻷ ْﺑﻮَا َ‬‫ﻏﱠﻠ َﻘ ِ‬
‫ﺴ ِﻪ َو َ‬‫اﻟﺬي ﺗﻜﻔﻞ ﻣﻌﻴﺸﺔ ﻳﻮﺳﻒ واﻟﻌﻨﺎﻳﺔ ﺑﻪ ﺑﺄﻧﻪ رﺑﻲ ) َورَا َو َد ْﺗ ُﻪ اﱠﻟﺘِﻲ ُه َﻮ ﻓِﻲ َﺑ ْﻴ ِﺘﻬَﺎ ﻋَﻦ ﱠﻧ ْﻔ ِ‬
‫ن( ﻳﻮﺳﻒ ‪ ،23 :‬واﻟﺬي أﺣﺴﻦ ﻣﺜﻮاﻩ ﺑﺤﺴﺐ‬ ‫ﺢ اﻟﻈﱠﺎ ِﻟﻤُﻮ َ‬ ‫ي ِإﻧﱠ ُﻪ َﻻ ُﻳ ْﻔ ِﻠ ُ‬
‫ﻦ َﻣ ْﺜﻮَا َ‬‫ﺴَ‬‫ﺣ َ‬
‫ﻚ ﻗَﺎ َل َﻣﻌَﺎ َذ اﻟّﻠ ِﻪ ِإﻧﱠ ُﻪ َرﺑﱢﻲ َأ ْ‬ ‫ﺖ َﻟ َ‬‫َه ْﻴ َ‬
‫ﻋﺴَﻰ أَن‬ ‫ﺼ َﺮ ِﻻ ْﻣ َﺮَأ ِﺗ ِﻪ َأ ْآ ِﺮﻣِﻲ َﻣ ْﺜﻮَا ُﻩ َ‬
‫ﺷ َﺘﺮَا ُﻩ ﻣِﻦ ﱢﻣ ْ‬ ‫اﻟﻈﺎهﺮ وﻓﻲ هﺬا اﻟﻌﺎﻟﻢ اﻟﺠﺴﻤﺎﻧﻲ هﻮ ﻋﺰﻳﺰ ﻣﺼﺮ ) َوﻗَﺎ َل اﱠﻟﺬِي ا ْ‬
‫ﻦ‬
‫ﻋﻠَﻰ َأ ْﻣ ِﺮ ِﻩ َوﻟَـ ِﻜ ﱠ‬
‫ﺐ َ‬‫ﺚ َواﻟّﻠ ُﻪ ﻏَﺎﻟِ ٌ‬ ‫ض َو ِﻟ ُﻨ َﻌﱢﻠ َﻤ ُﻪ ﻣِﻦ َﺗ ْﺄوِﻳ ِﻞ ا َﻷﺣَﺎدِﻳ ِ‬‫ﻒ ﻓِﻲ ا َﻷ ْر ِ‬ ‫ﺳ َ‬‫ﻚ َﻣ ﱠﻜﻨﱢﺎ ِﻟﻴُﻮ ُ‬ ‫ﺨ َﺬ ُﻩ َوﻟَﺪًا َو َآ َﺬ ِﻟ َ‬‫ﻳَﻨ َﻔ َﻌﻨَﺎ َأ ْو َﻧ ﱠﺘ ِ‬
‫ن( ﻳﻮﺳﻒ ‪.21 :‬‬ ‫س َﻻ َﻳ ْﻌ َﻠﻤُﻮ َ‬ ‫َأ ْآ َﺜ َﺮ اﻟﻨﱠﺎ ِ‬
‫‪ -3‬اﻟﻘﻠﻢ ‪.42 :‬‬
‫‪ -4‬اﻟﻔﺘﺢ ‪.10 :‬‬
‫‪ -5‬اﻟﺒﻘﺮة ‪.210 :‬‬
‫‪ -6‬وﻳﻤﻜﻦ ﻗﺮاءة اﻟﻨﺼﻮص ﻣﻦ اﻟﺘﻮراة واﻹﻧﺠﻴﻞ ﻓﻲ اﻟﻤﻠﺤﻖ رﻗﻢ )‪.(4‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 104‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺃﻣﺎ ﻣﺎ ﻳﻘﻮﻟﻪ ﻓﻘﻬﺎﺀ ﻭﻋﻠﻤﺎﺀ ﺍﻟﻮﻫﺎﺑﻴﲔ ﻏﲑ ﺍﻟﻌﺎﻣﻠﲔ )ﺃﻭ ﻣﻦ ﻳﺴﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺍﻟﺴﻠﻔﻴﺔ(‬
‫ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺣﺪ ﺍﻟﺘﺠﺴﻴﻢ ﻭﻟﻮﺍﺯﻣﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻣﻦ ﺃﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺪﹰﺍ ﻭﺃﺻﺎﺑﻊ)‪ (1‬ﺗﻠﻴﻖ‬
‫ﲜﻤﺎﻟﻪ ﻭﻛﻤﺎﻟﻪ ﺃﻭ ﺟﻼﻟﻪ ﺃﻭ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻪ ﳚﻲﺀ ﻛﻤﺎ ﻳﺸﺎﺀ ‪ ..‬ﺍﱁ‪ ،٬‬ﻓﻬﻮ ﺑﺎﻃﻞ ﻭﺍﻟﻈﺎﻫﺮ ﺇ—ﻢ ﻻ‬
‫ﻳﻔﻘﻬﻮﻥ ﻣﻌﲎ ﻗﻮﳍﻢ ﻭﺇﻻ ﳌﺎ ﻗﺎﻟﻮﻩ ﻷﻥ ﻗﻮﳍﻢ )ﺑﺎﻟﻴﺪ ﻭﺍﻟﺴﺎﻕ ﻭﺍ‪ê‬ﻲﺀ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﺑﺎﻟﺒﺼﺮ ﻭ‪(....‬‬
‫ﺑﺎﻃﻞ ﻭﻛﻔﺮ ﻭﺷﺮﻙ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﺮﺍﺩﻫﻢ ﻣﺎﺩﻳﹰﺎ ﺟﺴﻤﺎﻧﻴﹰﺎ ﺃﻭ ﺭﻭﺣﺎﻧﻴﹰﺎ )‪ (2‬ﺃﻭ ﺑﻼ ﻛﻴﻒ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪،٬‬‬
‫ﺣﻴﺚ ﺇﻥ ﻣﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻟﻴﺲ ﻓﻘﻂ ﺑﺴﺒﺐ ﺃﻥ ﺍﻟﻴﺪ ﺍﻟﱵ ﺃﺛﺒﺘﻮﻫﺎ ﻣﻮﺻﻮﻓﺔ‬
‫ﻓﻴﺨﺮﺟﻮﻥ ﻣﻦ ﺣﺪ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﺑﻨﻔﻲ ﺍﻟﻮﺻﻒ ﻋﻨﻬﺎ ﺑﻘﻮﳍﻢ )ﺑﻼ ﻛﻴﻒ(‪ ،٬‬ﻭﻻ ﻟﻌﻠﺔ ﺃﻥ ﺍﻟﺴﺎﻕ‬
‫ﺍﻟﱵ ﺃﺛﺒﺘﻮﻫﺎ ﻧﺎﻗﺼﺔ ﻓﻴﺨﺮﺟﻮﻥ ﻣﻦ ﻛﻔﺮﻫﻢ ﻭﺷﺮﻛﻬﻢ ﺑﺄﻥ ﻳﺜﺒﺘﻮﺍ ﳍﺎ ﺻﻔﺎﺕ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺑﻘﻮﳍﻢ‬
‫)ﺗﻠﻴﻖ ﺑﻜﻤﺎﻟﻪ ﻭﲨﺎﻟﻪ(‪ ،٬‬ﺑﻞ ﺇﻥ ﻣﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﺳﺒﺒﻪ ﻧﻔﺲ ﺇﺛﺒﺎ‪N‬ﻢ ﺍﻟﻴﺪ ﻭﺍﻟﺴﺎﻕ‬
‫ﻣﻬﻤﺎ ﺗﻜﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺍﳊﻴﺜﻴﺎﺕ ﺍﻟﱵ ﻳﻀﻔﻮ—ﺎ ﻋﻠﻴﻬﺎ‪ ،٬‬ﻭﺫﻟﻚ ﻷ—ﻢ ﻋﻨﺪﻣﺎ ﺟﻌﻠﻮﺍ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻴﺪ‬
‫ﻭﺍﻟﺴﺎﻕ ﻓﻘﺪ ﺟﻌﻠﻮﻩ ﻣﺮﻛﺒﹰﺎ ﻭﻛﻞ ﻣﺮﻛﺐ ﻣﻌﺪﻭﺩ‪ ،٬‬ﻭﺗﻌﺎﱃ ﺍﷲ ﺍﻷﺣﺪ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﻌﺪﺩ ‪،٬‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪ ﴿ :‬ﹸﻗ ﹾﻞ ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺃﹶﺣ@ﺪ‪ ،٬﴾Â‬ﺃﻱ ﺃﻥ ﺫﺍﺗﻪ ﺃﺣﺪﻳﺔ ﻭﻟﻴﺴﺖ ﻣﺮﻛﺒﺔ ﻣﻦ ﺃﺟﺰﺍﺀ ﻓﻴﻜﻮﻥ ﻟﻪ ﻳﺪ ﻭﺳﺎﻕ‬
‫ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ‪ ،٬‬ﻭﺍﻟﻌﺪﺩ ﻣﻼﺯﻡ ﻟﻠﺘﺮﻛﻴﺐ ﻭﻫﻮ ﻭﺍﺿﺢ ﻭﻇﺎﻫﺮ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺷﺮﻙ ﻣﻦ ﻳﺜﺒﺘﻪ‬
‫ﻷﻧﻪ ﻳﻌﲏ ﺗﻌﺪﺩ ﺍﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻈﺎﳌﻮﻥ‪.‬‬

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‫‪ -1‬ﻗﺎل اﺑﻦ ﺟﺒﺮﻳﻦ ‪ ....) :‬اﻷﺻﺎﺑﻊ ﻓﻲ اﻟﻴﺪ‪ ،‬وﻟﻜﻦ ﻣﻊ ذﻟﻚ ﻻ ﻳﻠﺰم أن ﺗﻜﻮن ﻣﺜﻞ أﺻﺎﺑﻊ اﻟﻤﺨﻠﻮﻗﻴﻦ ﻓﻲ أﻧﺎﻣﻠﻬﺎ‬
‫وﻓﻲ ﻃﻮﻟﻬﺎ وﻓﻲ آﺬا وآﺬا‪ ،‬ﺑﻞ إﻧﻤﺎ ﻓﻴﻪ إﺛﺒﺎت اﻟﻴﺪ وﻓﻴﻪ إﺛﺒﺎت اﻷﺻﺎﺑﻊ ﻓﻴﻬﺎ(‪ ،‬اﻧﺘﻬﻰ ﻗﻮل اﺑﻦ ﺟﺒﺮﻳﻦ‪ ،‬وﺗﺮى أﻧﻬﻢ‬
‫ﻻ ﻳﺘﻮﻗﻔﻮن ﻋﻨﺪ إﺛﺒﺎت اﻟﻴﺪ اﻟﻴﻤﻨﻰ واﻟﻴﺴﺮى‪ ،‬ﺑﻞ أﻳﻀًﺎ ﻳﻌﺘﻘﺪون أن ﷲ أﺻﺎﺑﻊ ﻓﻲ ﻳﺪ ﺗﻌﺎﻟﻰ اﷲ ﻋﻠﻮًا آﺒﻴﺮًا ﻋﻤﺎ‬
‫ﻳﻌﺘﻘﺪ اﻟﻈﺎﻟﻤﻮن‪ ،‬وﻳﻤﻜﻦ ﻣﺮاﺟﻌﺔ ﻧﺼﻮص أﺧﺮى ﻓﻲ اﻟﻤﻠﺤﻖ رﻗﻢ )‪.(3‬‬
‫‪ -2‬ﻣﻊ أن ﻗﻮﻟﻬﻢ إن اﻟﻨﻈﺮ إﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﺒﺼﺮ وﺑﺎﻟﻌﻴﻨﻴﻦ اﻟﺘﻲ ﻓﻲ وﺟﻪ اﻹﻧﺴﺎن ﻻ ﻳﻤﻜﻦ ﺗﺼﻮرﻩ ﻏﻴﺮ أﻧﻪ ﺗﺠﺴﻴﻢ‬
‫ﺻﺮﻳﺢ وﻳﻤﻜﻦ ﻣﺮاﺟﻌﺔ ﺑﻌﺾ أﻗﻮال ﻋﻠﻤﺎء اﻟﻮهﺎﺑﻴﺔ ﻓﻲ اﻟﻤﻠﺤﻖ رﻗﻢ )‪.(3‬‬
 ‫ﺍﻟﺘﻮﺣ ـﻴﺪ‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﻻ ﻳﻜﻮﻥ ﺑﺎﻻﻧﺘﻬﺎﺀ ﻋﻨﺪ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳚﻤﻌﻬﺎ ﺍﺳﻢ ﺍﷲ‪ ،٬‬ﻓﻼ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﻻ‬
‫ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻫﻲ —ﺎﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﺑﻞ ﺑﺪﺍﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭ—ﺎﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ )ﻫﻮ(‪ ،٬‬ﻭﻛﻤﺎ‬
‫ﻗﺪﻣﺖ ﺍﳍﺎﺀ ﻹﺛﺒﺎﺕ ﺍﻟﺜﺎﺑﺖ ﻭﺍﻟﻮﺍﻭ ﻟﻐﻴﺒﺔ ﺍﻟﻐﺎﺋﺐ‪ ،٬‬ﻓﻬﻮ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻐﺎﺋﺐ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ‬
‫ﻳﺸﺮﻛﻮﻥ‪ ،٬‬ﻭﻟﺬﺍ ﻛﺎﻧﺖ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ )ﻗﻞ ﻫﻮ( ﻭﺍﻟﺒﺎﻗﻲ ﺷﺮﺡ ﻭﺗﻔﺼﻴﻞ ﻭﺗﻮﺿﻴﺢ‪ ،٬‬ﻭﻛﻤﺎ ﺑﻴﻨﺖ‬
‫ﻓﺎﷲ ﺃﻭ ﻣﺪﻳﻨﺔ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴﺔ ﻣﺎ ﻫﻲ ﺇﻻ ﲡ ﹴﻞ ﻟﻠﺤﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ )ﻫﻮ(‪ ،٬‬ﻭﺍﷲ ﻭﺻﻒ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻭﺍﺟﻪ ﺑﻪ ﺧﻠﻘﻪ ﻟﻴ‪Þ‬ﻌﺮﻑ ﻭﻟﻴﺲ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫ﻭﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‪ ،٬‬ﻣﺮﺗﺒﺔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ؛ ﻷ—ﺎ ﲤﺜﻞ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ‬
‫ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﲤﺎﻡ ﺍﻹﺧﻼﺹ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺍﻟﺴﺠﻮﺩ ﺍﳊﻘﻴﻘﻲ‪ ،٬‬ﻭﻣﺎ ﺳﻮﻯ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻫﺬﺍ ﺍﻹﺧﻼﺹ ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺷﺮﻙ ﰲ ﻣﺮﺗﺒﺔ ﻣﺎ‪.‬‬

‫ﻓﺎﻷﻟﻮﻫﻴﺔ ﻭﺟﻬﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻭﺍﺟﻪ ﺑﻪ ﺧﻠﻘﻪ ﲟﺎ ﻳﻨﺎﺳﺒﻬﻢ ﻭﻳﻨﺎﺳﺐ ﺣﺎﳍﻢ‪ ،٬‬ﻓﻬﻢ ﺧﻠﻖ‬
‫ﻭﻫﻮﻳﺘﻬﻢ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻨﻘﺺ ﻓﺎﳌﻨﺎﺳﺐ ﺃﻥ ﻳﻮﺍﺟﻬﻬﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻜﻤﺎﻝ ﻟﻴﺘﻮﺟﻬﻮﺍ ﺇﻟﻴﻪ ﻭﻳﺄﳍﻮﻥ ﺇﻟﻴﻪ‬
‫ﻭﻳﺴﺪﻭﻥ ﻧﻘﺼﻬﻢ ﻭﻳﻌﺮﻓﻮﻧﻪ ﲟﺮﺗﺒﺔ ﻣﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﳌﺴﲑﺓ ﺍﻷﻭﻟﻴﺔ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﻫﻲ ﻣﻌﺮﻓﺔ ﺍﻟﻜﻤﺎﻝ‬
‫ﺍﳌﻄﻠﻖ ﻣﻦ ﺧﻼﻝ ﺳﺪ ﺍﻟﻨﻘﺺ ﰲ ﺻﻔﺤﺔ ﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻨﺎﻗﺺ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺤﺼﺮ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻷﻟﻮﻫﻴﺔ‬
‫ﻫﻮ ﺟﻬﻞ ﻭﺗﻘﺼﲑ ﻭﺧﺴﺎﺭﺓ ﻛﺒﲑﺓ‪ ،٬‬ﺑﻞ ﻻﺑﺪ ﺃﻥ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻫﺪﻓﻪ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﻫﺬﻩ‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻬﺎ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﻴﺔ ﻭ—ﺎﻳﺔ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻤﻜﻨﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺨﻠﻮﻕ؛ ﻷ—ﺎ ﺗﻜﻮﻥ‬
‫ﲟﻌﺮﻓﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﳌﻌﺮﻓﺔ‪.‬‬

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‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 106‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﲡﻠﻲ ﺍﻷﻟﻮﻫﻴﺔ ﰲ ﺍﳋﻠﻖ ﻟﻠﺨﻠﻖ‬

‫ﺍﻷﻟﻮﻫﻴﺔ ﻛﺎﻟﺮﺑﻮﺑﻴﺔ)‪ ،٬(1‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻌﲎ ﺍﻟﺮﺏ ﻫﻮ ﺍﳌﺮﰊ ﻓﺎﻹﻟﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺆﻟﻪ ﺇﻟﻴﻪ ﰲ ﺳﺪ‬
‫ﺍﻟﻨﻘﺺ ﻭﲢﺼﻴﻞ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺮﺏ ﳝﻜﻦ ﺃﻥ ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻷﺏ ﺑﺎﻟﻨﺴﺒﺔ ﻷﺑﻨﺎﺋﻪ ﻓﻴﻘﺎﻝ ﺭﺏ‬
‫ﺍﻷﺳﺮﺓ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻈﻮﺭ ﻣﻦ ﻋﻼﻗﺘﻪ ﻣﻊ ﺃﺑﻨﺎﺋﻪ ﻫﻮ ﻭﻣﺎ ﻳﻔﻴﻀﻪ ﻋﻠﻴﻬﻢ‪ ،٬‬ﻛﺬﺍ ﳝﻜﻦ ﺃﻥ ﺗﺼﺪﻕ ﺻﻔﺔ‬
‫ﺍﻹﻟﻪ ﻋﻠﻰ ﺍﻷﺏ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻈﻮﺭ ﻣﻦ ﻋﻼﻗﺔ ﺃﺑﻨﺎﺋﻪ ﺑﻪ ﻫﻢ ﻭﻣﺎ ﻳﻄﻠﺒﻮﻧﻪ ﻣﻨﻪ ‪ ،٬‬ﻓﺼﻮﺭﺓ ﺍﻟﻼﻫﻮﺕ ﳝﻜﻦ‬
‫ﺃﻥ ﺗﺼﺪﻕ ﻋﻠﻰ ﺧﺎﺻﺔ ﻣﻦ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺭﺳﻠﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﲝﻖ ﺻﻮﺭﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﳋﻠﻖ‪.‬‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﻓﹺﺈﺫﹶﺍ @ﺳ ﱠﻮ‪A‬ﻳﺘ‪M‬ﻪ‪@ M‬ﻭ@ﻧ ﹶﻔﺨ‪A‬ﺖ‪ M‬ﻓ‪G‬ﻴ ‪G‬ﻪ ‪G‬ﻣ ‪A‬ﻦ ﺭ‪M‬ﻭﺣ‪G‬ﻲ ﹶﻓ ﹶﻘﻌ‪M‬ﻮﺍ ﹶﻟﻪ‪ M‬ﺳ@ﺎ ﹺﺟﺪ‪G‬ﻳ @ﻦ﴾)‪ ،٬(2‬ﺍﻟﺴﺠﻮﺩ ﰲ‬
‫ﺍﻷﺻﻞ ﺇﳕﺎ ﻫﻮ ﳊﻘﻴﻘﺘﻪ ﻭﻛﻨﻬﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﺍﻟﺮﺩ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﲡﻠﻲ ﺍﳊﻘﻴﻘﺔ ﻭﻇﻬﻮﺭﻫﺎ ﻟﻠﻌﺎﺑﺪ‪،٬‬‬
‫‪...) :‬‬ ‫ﰲ ﺍﳌﻌﺮﺍﺝ‪ ،٬‬ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ‬ ‫ﻓﺎﻟﺴﺠﻮﺩ ﻧﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ ﻟﻠﻤﻌﺮﻓﺔ ﻛﻤﺎ ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻓﻠﻤﺎ ﺭﻓﻊ ﺭﺃﺳﻪ ﲡﻠﺖ ﻟﻪ ﺍﻟﻌﻈﻤﺔ ﻓﺨﺮ ﺳﺎﺟﺪﹰﺍ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻻ ﻷﻣﺮ ﺃﻣﺮ ﺑﻪ ‪.(3)(...‬‬

‫ﻭﺳﺠﻮﺩ ﳐﻠﻮﻕ ﳌﺨﻠﻮﻕ ﻳﻌﲏ ﲡﻠﻲ ﺣﻘﻴﻘﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﳌﺴﺠﻮﺩ ﻟﻪ‪ ،٬‬ﻭﺍﳊﻘﻴﻘﺔ ﺇﳕﺎ‬
‫ﺠ ‪Æ‬ﺪ ﻟﻪ ﻟﺘﺠﻠﻲ ﺍﻟﻼﻫﻮﺕ ﻓﻴﻪ‪ ،٬‬ﺇﺫﻥ‬
‫ﺗﺘﺠﻠﻰ ﺑﺎﻟﻼﻫﻮﺕ ﻛﻤﺎ ﺑﻴﻨﺖ ﺳﺎﺑﻘﹰﺎ‪ .‬ﺇﺫﻥ‪ ،٬‬ﻓﺎﳌﺴﺠﻮﺩ ﻟﻪ ﺇﳕﺎ ﺳ‪ Þ‬ﹺ‬
‫ﻭﳍﺬﺍ ﺃﻣﺮ ﺍﷲ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ‪ ،٬‬ﻭﺍﻵﻳﺔ‬ ‫ﻓﺎﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻼﻫﻮﺕ ﻗﺪ ﲡﻠﻰ ﰲ ﺁﺩﻡ‬
‫ﻋﻨﺪ ﻧﻔﺦ ﺭﻭﺡ ﺍﷲ ﻓﻴﻪ ﴿ @ﻭ@ﻧ ﹶﻔﺨ‪A‬ﺖ‪ M‬ﻓ‪G‬ﻴ ‪G‬ﻪ ‪G‬ﻣ ‪A‬ﻦ‬ ‫ﺃﻳﻀﹰﺎ ﻭﺍﺿﺤﺔ ﰲ ﺃﻥ ﺍﻟﻼﻫﻮﺕ ﲡﻠﻰ ﰲ ﺁﺩﻡ‬
‫ﺭ‪M‬ﻭﺣ‪G‬ﻲ﴾‪ ،٬‬ﺇﺫﻥ ﻓﺮﻭﺡ ﺍﷲ ﻫﻮ ﺻﻮﺭﺓ ﺍﻟﻼﻫﻮﺕ )ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ(‪ ،٬‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ‬
‫ﺃﻥ ﻳ‪Þ‬ﺴﺠﺪ ﻵﺩﻡ ﻋﻨﺪﻣﺎ ﻧﻔﺦ ﺭﻭﺡ ﺍﷲ ﻓﻴﻪ‪ ،٬‬ﻓﻬﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺳﺠﻮﺩ ﻟﺼﻮﺭﺓ ﺍﻟﻼﻫﻮﺕ ﺍﻟﱵ ﲡﻠﺖ ﰲ‬

‫‪ -1‬آﻼهﻤﺎ ﺗﺤﻜﻴﺎن اﻟﻌﻼﻗﺔ ﺑﻴﻦ اﻟﻐﻨﻲ واﻟﻔﻘﻴﺮ ﺑﻴﻦ اﻟﻜﺎﻣﻞ واﻟﻨﺎﻗﺺ ﻣﻦ ﺣﻴﺚ ﺳﺪ ﻓﻘﺮ اﻟﻔﻘﻴﺮ وﺗﻜﻤﻴﻞ اﻟﻨﺎﻗﺺ‪ ،‬وﻟﻜﻦ‬
‫اﻟﻔﺮق أن اﻟﺮﺑﻮﺑﻴﺔ ﻧﺎﻇﺮة ﻣﻦ اﻷﻋﻠﻰ إﻟﻰ اﻷدﻧﻰ أي ﻣﻦ اﻟﻐﻨﻲ اﻟﻜﺎﻣﻞ إﻟﻰ اﻟﻔﻘﻴﺮ اﻟﻨﺎﻗﺼﻤﻦ اﻟﻤُﺮﺑﻲ )اﻟﺮب( إﻟﻰ‬
‫اﻟﻤُﺮﺑﻰ )اﻟﻤﺮﺑﻮب(‪ ،‬أﻣﺎ اﻷﻟﻮهﻴﺔ ﻓﺒﺎﻟﻌﻜﺲ أي ﻣﻦ اﻷدﻧﻰ إﻟﻰ اﻷﻋﻠﻰ‪ ،‬ﻣﻦ اﻟﻔﻘﻴﺮ اﻟﻨﺎﻗﺺ إﻟﻰ اﻟﻐﻨﻲ اﻟﻜﺎﻣﻞ ﻣﻦ‬
‫اﻟﺬي ﻳﺘﺄﻟﻪ إﻟﻰ اﻹﻟﻪ اﻟﺬي ﻳﺆﻟﻪ إﻟﻴﻪ‪ ،‬ﻓﺎﻟﺮﺑﻮﺑﻴﺔ ﺗﺸﻴﺮ إﻟﻰ ﻏﻨﻰ وآﻤﺎل اﻟﻐﻨﻲ اﻟﻜﺎﻣﻞ ‪ ،‬ﺑﻴﻨﻤﺎ اﻷﻟﻮهﻴﺔ ﺗﺸﻴﺮ إﻟﻰ ﻓﻘﺮ‬
‫وﻧﻘﺺ اﻟﻔﻘﻴﺮ اﻟﻨﺎﻗﺺ وﻟﺬا واﺟﻪ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ وﺗﺠﻠﺖ ﺣﻘﻴﻘﺘﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻷﻟﻮهﻴﺔ ﻟﻠﻌﺒﺎد ﻟﻴُﻌﺮف‪ ،‬ﻓﻴَﻌﺮِف اﻟﺨﻠﻖ‬
‫ﻏﻨﺎﻩ وآﻤﺎﻟﻪ وهﻢ ﻳﺘﺄﻟﻬﻮن إﻟﻴﻪ ﻟﻴﺴﺪ ﻓﻘﺮهﻢ وﻳﻜﻤﻞ ﻧﻘﺼﻬﻢ‪.‬‬
‫‪ -2‬ص ‪.72 :‬‬
‫‪ -3‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 3‬ص‪ ، 482‬أﻧﻈﺮ اﻟﺮواﻳﺔ ﻓﻲ اﻟﻤﻠﺤﻖ رﻗﻢ )‪.(5‬‬
‫‪107...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺁﺩﻡ ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﺳﺠﻮﺩ ﻟﻼﻫﻮﺕ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻣﺜﻠﺘﻪ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻭﺧﻠﻴﻔﺘﻪ ﰲ ﺧﻠﻘﻪ ﴿ @ﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ‬
‫ﺽ @ﺧﻠ‪G‬ﻴ ﹶﻔ ﹰﺔ﴾‪.‬‬
‫ﻼ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ﹺﺇﻧﱢﻲ ﺟ@ﺎﻋ‪G‬ﻞﹲ ﻓ‪G‬ﻲ ﺍ َﻷ ‪A‬ﺭ ﹺ‬
‫ﻚ ‪G‬ﻟ ﹾﻠ @ﻤ ﹶ‬
‫@ﺭﱡﺑ @‬

‫ﻭﺍﻟﺘﺠﻠﻲ ﺍﻷﻭﻝ ﻟﻼﻫﻮﺕ ﺍﳌﻄﻠﻖ ﰲ ﺍﳋﻠﻖ ﻭﺻﻮﺭﺓ ﺍﷲ ﺍﻷﻭﺿﺢ ﻭﺧﻠﻴﻔﺔ ﺍﷲ ﺍﳊﻘﻴﻘﻲ ﻭﺍﳌﺨﻠﻮﻕ‬
‫ﺍﻷﻭﻝ ﻭﺍﻟﻌﻘﻞ ﺍﻷﻭﻝ ﻭﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ ﻫﻮ ﳏﻤﺪ ‪.‬‬
‫)‪(1‬‬
‫ﻓﻴﻜﻮﻥ ﻣﻌﲎ ﺍﻵﻳﺔ‪@ ﴿:‬ﻭ@ﻧ ﹶﻔﺨ‪A‬ﺖ‪ M‬ﻓ‪G‬ﻴ ‪G‬ﻪ ‪G‬ﻣ ‪A‬ﻦ ﺭ‪M‬ﻭﺣ‪G‬ﻲ﴾‪ ،٬‬ﺃﻱ ﺇﺫﺍ ﻧﻔﺨﺖ ﰲ ﺁﺩﻡ ﻣﻦ ﻧﻮﺭ ﳏﻤﺪ‬
‫﴿ﺭ‪M‬ﻭﺣ‪G‬ﻲ﴾ ﺃﻱ ﲡﻠﻲ ﺃﻟﻮﻫﻴﱵ‬ ‫ﻓﺎﺳﺠﺪﻭﺍ ﻵﺩﻡ ﻭﺃﻃﻴﻌﻮﻩ‪ ،٬‬ﻓﺴﻤﻰ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳏﻤﺪﹰﺍ‬
‫ﻭﺣﻴ ـﺎﰐ)‪.(2‬‬

‫ﺻﻮﺭﺓ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻭﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﻟﻴﻌﺮﻓﻮﺍ ﺍﷲ‪ ،٬‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻋﻠﺔ‬ ‫ﻓﻤﺤﻤﺪ‬
‫ﺲ ﹺﺇﻟ‪m‬ﺎ ‪G‬ﻟ@ﻴ ‪A‬ﻌ‪M‬ﺒﺪ‪M‬ﻭ ‪G‬ﻥ﴾)‪ ،٬(3‬ﺃﻱ ﻟﻴﻌﺮﻓﻮﻥ ﻓﻴﺠﺐ ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ‬
‫ﺠ ﱠﻦ ﻭ@ﺍﹾﻟﺈﹺﻧ @‬
‫ﺍﳋﻠﻖ ﻫﻲ ﺍﳌﻌﺮﻓﺔ ﴿ @ﻭﻣ@ﺎ @ﺧ ﹶﻠ ﹾﻘﺖ‪ M‬ﺍﹾﻟ ﹺ‬
‫ﺳﺒﻴﻞ ﺍﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﳏﻤﺪ ﻭﺑﻘﻴﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ‪ ،٬‬ﻛﻞ ﻣﻨﻬﻢ ﲡﻞ ﻭﻇﻬﻮﺭ ﳍﺬﺍ‬
‫ﺑﻞ‬ ‫ﺍﻟﺴﺒﻴﻞ‪ ،٬‬ﻭﻛﻞ ﲝﺴﺒﻪ ﻟ‪Þ‬ﻴ ‪Æ‬ﻌﺮﱢﻓﻮﺍ ﺍﳋﻠﻖ ﺑﺎﷲ)‪ (4‬ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻓﺎﻟﺴﺠﻮﺩ ﰲ ﺍﳊﻘﻴﻘﺔ ﱂ ﻳﻜﻦ ﻵﺩﻡ‬
‫﴿ ﹶﻓﹺﺈﺫﹶﺍ @ﺳ ﱠﻮ‪A‬ﻳﺘ‪M‬ﻪ‪@ M‬ﻭ@ﻧ ﹶﻔﺨ‪A‬ﺖ‪ M‬ﻓ‪G‬ﻴ ‪G‬ﻪ ‪G‬ﻣ ‪A‬ﻦ‬ ‫ﰲ ﺁﺩﻡ‬ ‫‪ ،٬‬ﻭﳍﺬﺍ ﺃﹸﺷ‪Þ‬ﺘﺮﹺﻁ ﺑﺘﺠﻠﻲ ﺣﻘﻴﻘﺔ ﳏﻤﺪ‬ ‫ﶈﻤﺪ‬
‫ﺭ‪M‬ﻭﺣ‪G‬ﻲ ﹶﻓ ﹶﻘﻌ‪M‬ﻮﺍ ﹶﻟﻪ‪ M‬ﺳ@ﺎ ﹺﺟﺪ‪G‬ﻳ @ﻦ﴾‪ ،٬‬ﺑﻞ ﺇﻧﻪ ﺳﺠﻮﺩ ﻟﻼﻫﻮﺕ ﺍﳊﻘﻴﻘﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻨﺎ‬
‫ﺃﻧﻪ ﺳﺠﻮﺩ ﻟﺼﻮﺭﺓ ﺃﻇﻬﺮﺕ ﺍﻟﻼﻫﻮﺕ ﰲ ﺍﳋﻠﻖ)‪.(5‬‬

‫وأﻋﻠﻰ رﺗﺒﺔ‪،‬‬ ‫هﻢ أﻓﻀﻞ ﻣﻦ ﺁدم‬ ‫‪ -1‬وﻟﻌﻠﻪ ﻻ ﻳﻔﻮت اﻟﻤﺘﺪﺑﺮ أن هﻨﺎك آﺜﻴﺮًا ﻣﻦ اﻷﻧﺒﻴﺎء واﻷوﺻﻴﺎء‬
‫( وروح اﷲ اﻟﺘﻲ ﻧﻔﺦ ﻣﻨﻬﺎ ﻓﻲ ﺁدم هﻲ‬ ‫ﻓﺼﻮرة اﷲ اﻟﺘﻲ ﺧﻠﻖ ﻋﻠﻴﻬﺎ ﺁدم هﻲ ﻟﻴﺴﺖ اﻟﺼﻮرة اﻷوﻟﻰ )ﻣﺤﻤﺪ‬
‫(‪ ،‬إﻧﻤﺎ هﻲ ﺗﺠﻞ ﻣﻦ ﺗﺠﻴﻠﻴﺎﺗﻬﺎ ﻓﻲ اﻟﺨﻠﻖ‪ ،‬ﺣﻴﺚ إن ﺑﻴﻦ ﺁدم وﺑﻴﻨﻬﺎ آﻞ اﻟﺨﻠﻖ‬ ‫ﻟﻴﺴﺖ اﻟﺮوح اﻷوﻟﻰ )ﻣﺤﻤﺪ‬
‫وﻟﻜﻦ ﻳﻤﻜﻦ أن ﻧﻘﻮل إﻧﻬﺎ هﻲ ﻷﻧﻬﺎ ﺗﻤﺜﻠﻬﺎ وﺗﻈﻬﺮهﺎ وﻷﻧﻬﺎ ﺗﺠﻞ ﻣﻦ ﺗﺠﻠﻴﺎﺗﻬﺎ‪.‬‬ ‫اﻟﺬﻳﻦ هﻢ أﻋﻠﻰ رﺗﺒﺔ ﻣﻦ ﺁدم‬
‫هﻮ ﺧﻠﻴﻔﺔ اﷲ اﻟﺤﻘﻴﻘﻲ اﻟﻤﺮاد اﻟﻮﺻﻮل إﻟﻴﻪ ﻣﻦ هﺬا اﻟﺨﻠﻖ وﺑﻪ ﻳﻌﺮف اﷲ‪ ،‬ﻟﻬﺬا ﻧﻔﺦ ﻓﻲ ﺁدم ﻣﻦ‬ ‫‪ -2‬ﻣﺤﻤﺪ‬
‫اﻟﺤﻘﻴﻘﺔ اﻟﻤﺮاد اﻟﻮﺻﻮل إﻟﻴﻬﺎ‪ .‬وﻟﻬﺬا ﻓﻤﻦ ﻳﺴﺘﺤﻖ أن ﻳﺴﻤﻰ ﺣﻘًﺎ ﺑﺮوح اﷲ وﺑﺼﻮرة اﷲ وﺑﺨﻠﻴﻔﺔ اﷲ وﺑﺎﻟﻌﻘﻞ هﻮ‬
‫؛‬ ‫‪ ،‬أﻣﺎ ﺁدم ﻋﻨﺪﻣﺎ ﻳﺴﻤﻰ ﺻﻮرة اﷲ أو ﺧﻠﻖ ﻋﻠﻰ ﺻﻮرة اﷲ ﻓﻸﻧﻪ ﺧﻠﻖ ﻋﻠﻰ ﺻﻮرة اﷲ ﻣﺤﻤﺪ‬ ‫ﻣﺤﻤﺪ‬
‫ﻋﻨﺪﻣﺎ ﻳﺴﻤﻰ روح اﷲ ؛ ﻓﻸﻧﻪ ﺗﺠﻞ ﻟﺮوح اﷲ اﻟﺤﻘﻴﻘﻲ ﻣﺤﻤﺪ‬ ‫وﻋﻴﺴﻰ‬ ‫وﻷن ﺁدم ﻣﺜﻞ ﺗﺠﻠﻴًﺎ ﻟﻤﺤﻤﺪ‬
‫)وﺗﺠﺪ ﺗﻔﺼﻴﻞ ذﻟﻚ ﻓﻲ آﺘﺎب اﻟﻨﺒﻮة اﻟﺨﺎﺗﻤﺔ(‪.‬‬
‫‪ -3‬اﻟﺬارﻳﺎت ‪.56 :‬‬
‫‪ -4‬اﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻓﻄﺮ آﻞ إﻧﺴﺎن ﻟﻴﺼﻞ إﻟﻰ هﺬﻩ اﻟﻤﺮﺗﺒﺔ )اﷲ ﻓﻲ اﻟﺨﻠﻖ( ﺣﻴﺚ إن ﻧﻔﺲ آﻞ إﻧﺴﺎن ﻣﺨﻠﻮﻗﺔ‬
‫وﻣﻔﻄﻮرة ﻋﻠﻰ إﻇﻬﺎر ﺻﻮرة اﻟﻼهﻮت‪ ،‬وهﺬا هﻮ ﻣﻌﻨﻰ )اﷲ ﺧﻠﻖ ﺁدم ﻋﻠﻰ ﺻﻮرﺗﻪ( ﻓﻜﻞ إﻧﺴﺎن ﻣﺆهﻞ ﻟﻬﺬا‬
‫واﻟﺒﺎب ﻣﻔﺘﻮح ﻓﻴﻤﺎ ﻣﻀﻰ واﻵن وﻓﻴﻤﺎ ﻳﺄﺗﻲ‪.‬‬
‫هﻮ إﻋﺮاض ﻋﻦ اﻟﺴﺠﻮد ﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‪ ،‬وإﻋﺮاض ﻋﻦ اﻟﻤﻌﺮﻓﺔ‬ ‫‪ -5‬اﻹﻋﺮاض ﻋﻦ اﻟﺴﺠﻮد ﻵدم‬
‫ﻳﺤﻤﻞ ﺁﻟﺔ اﻟﺘﻌﺮﻳﻒ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‪.‬‬ ‫ف ﻟﻠﺤﻜﻤﺔ ﺑﻌﺪ أن أﺻﺒﺢ ﺁدم‬ ‫ورآﻮن إﻟﻰ اﻟﺠﻬﻞ‪ ،‬وهﻮ ﺳﻔﻪ وﻣﻨﺎ ٍ‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 108‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻓﻘﺮﺍﺀ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،٬‬ﻭﳛﻤﻠﻮﻥ‬ ‫ﻭﻋﻴﺴﻰ‬ ‫ﻭﺍﻷﺋﻤﺔ‬ ‫ﻓﻤﺤﻤﺪ ﻭﻋﻠﻲ‬

‫ﺻﻔﺔ ﺍﻟﻼﻫﻮﺕ ﺃﻱ ﺃ—ﻢ ﻳﺆﻟﻪ ﺇﻟﻴﻬﻢ ﰲ ﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ﻭﺳﺪ ﺍﻟﻨﻘﺺ ﻭﲢﺼﻴﻞ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻭﻫﻢ ﻳﻘﻀﻮﻥ‬
‫ﺍﳊﻮﺍﺋﺞ ﻭﻳﺴﺪﻭﻥ ﺍﻟﻨﻘﺺ ﻭﻳﻜﻤﻠﻮﻥ ﺍﳋﻠﻖ ﻭﻟﻜﻦ ﲝﻮﻝ ﻭﻗﻮﺓ ﻭﺑﺈﺫﻥ ﺍﷲ ﻓﻼ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﳍﻢ ﺇﻻ‬
‫ﺑﺎﷲ‪ ،٬‬ﻛﻤﺎ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﲢﺮﻳﻚ ﺳﺎﻛﻦ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ‪ ،٬‬ﻓﺎﺗﺼﺎﻓﻬﻢ ﺑﺼﻔﺔ ﺍﻟﻼﻫﻮﺕ ﻛﻤﺎ ﺗﺒﲔ‬
‫ﻟﻴﺴﺖ ﻣﻦ ﻧﻮﻉ ﺃﻟﻮﻫﻴﺘﻪ ﺍﳌﻄﻠﻘﺔ ﺳﺒﺤﺎﻧﻪ ﺑﻠﻰ ﻫﻢ ﺻﻮﺭﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺃﲰﺎﺅﻩ ﺍﳊﺴﲎ ﻭﻭﺟﻬﻪ ﺍﻟﺬﻱ‬
‫ﻭﺍﺟﻪ ﺑﻪ ﺧﻠﻘﻪ‪ ،٬‬ﻓﺒﺼﻔﺔ ﺍﻟﻼﻫﻮﺕ ﺍﻟﱵ ﺍﺗﺼﻔﻮﺍ ™ﺎ ﺗﻌﺮﻑ ﺃﻟﻮﻫﻴﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻓﻬﻢ ﻟﻴﺴﻮﺍ ﺁﳍﺔ‬
‫ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻧﻪ ﻭﻻ ﺁﳍﺔ ﺗﻌﺒﺪ ﻣﻌﻪ ﺳﺒﺤﺎﻧﻪ ﻛﻤﺎ ﺗﺒﲔ ﺑﻞ ﻫﻢ ﻋﺒﺎﺩ ﳐﻠﻮﻗﻮﻥ ﻳﺴﺪﻭﻥ ﺍﻟﻨﻘﺺ ﻭﻳﻬﺒﻮﻥ‬
‫ﺍﻟﻜﻤﺎﻝ ﺑﺎﷲ ﻭﺑﺈﺫﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﻫﺬﺍ ﻣﻌﲎ ﺍﺗﺼﺎﻓﻬﻢ ﺑﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ‪ ،٬‬ﻓﻬﻢ ﻟﻴﺴﻮﺍ ﺁﳍﺔ ﻣﻦ ﺩﻭﻧﻪ‬
‫ﻭﻟﻴﺴﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،٬‬ﻓﻬﻢ ﺧﻠﻖ ﻣﻦ ﺧﻠﻘﻪ ﻗﺎﺋﻤﻮﻥ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻟﻴﺴﻮﺍ ﺁﳍﺔ ﻣﻌﻪ‪ ،٬‬ﺃﻱ ﺃ—ﻢ‬
‫ﻟﻴﺴﻮﺍ ﰲ ﻣﺮﺗﺒﺔ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺑﻞ ﻫﻢ ﰲ ﻣﺮﺗﺒﺔ ﺍﳋﻠﻖ‪ ،٬‬ﻓﻬﻢ ﲡﻠﻲ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﺍﳋﻠﻖ‪،٬‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺃ—ﻢ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻭﻣﻌﲎ ﺃ—ﻢ ﺻﻮﺭﺓ ﺍﷲ ﻭﻣﻌﲎ ﺃ—ﻢ ﻭﺟﻪ ﺍﷲ ﻭﺃﲰﺎﺅﻩ ﺍﳊﺴﲎ ﻭﺃﻳﻀﹰﺎ‬
‫ﻣﻌﲎ ﺃﻥ ﺍﷲ ﻣﻌﻨﺎ‪ ،٬‬ﻭﻫﺬﺍ ﻳﺒﲔ ﺃﻳﻀﹰﺎﺃﻥ ﻣﻦ ﻋﺮﻓﻬﻢ ﻋﺮﻑ ﺍﷲ ﻭﻣﻦ ﺟﻬﻠﻬﻢ ﺟﻬﻞ ﺍﷲ؛ ﻷﻥ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺍﺟﻪ ﺳﻮﺍﻫﻢ ﻣﻦ ﺍﳋﻠﻖ ™ﻢ ؛ ﻭﻷ—ﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﲢﺎﻛﻲ ﺍﻟﻼﻫﻮﺕ ﺍﳊﻘﻴﻘﻲ‪.‬‬

‫ﺏ ﹶﻗ ‪A‬ﻮ @ﺳ ‪A‬ﻴ ﹺﻦ ﹶﺃ ‪A‬ﻭ ﹶﺃ ‪A‬ﺩﻧ@ﻰ﴾)‪ ،٬(1‬ﺃﻱ ﻣﻦ ﳏﺎﻛﺎﺓ ﺍﻟﻼﻫﻮﺕ ﻭﺑﺎﻟﺘﺎﱄ ﺗﻌﺮﻳﻒ ﺍﳋﻠﻖ ﺑﻪ‬
‫﴿ ﹶﻓﻜﹶﺎ ﹶﻥ ﻗﹶﺎ @‬
‫ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﺴ ‪M‬ﻪ ﻧ@ﺎﺭ‪ ،٬(2)﴾Â‬ﺃﻱ ﻳﻜﺎﺩ ﺃﻥ ﻳﻜﻮﻥ ﻧﻮﺭﹰﺍ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ ﻭﻳﻜﺎﺩ‬

‫ﺴ‪A‬‬
‫﴿@ﻳﻜﹶﺎ ‪M‬ﺩ ﺯ@ﻳ‪A‬ﺘ‪M‬ﻬ@ﺎ ‪M‬ﻳﻀ‪G‬ﻲ ُﺀ @ﻭﹶﻟ ‪A‬ﻮ ﹶﻟ ‪A‬ﻢ @ﺗ ‪A‬ﻤ @‬
‫ﺃﻥ ﻳﻨﲑ ﻣﻦ ﻧﻔﺴﻪ ﻭﻟﻜﻨﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺲ ﻛﺬﻟﻚ؛ ﻷﻥ ﻧﻮﺭﻩ ﻣﻦ ﺍﷲ ﻭﻟﻴﺲ ﻣﻦ ﻧﻔﺴﻪ ‪ ،٬‬ﻭﻟﺬﺍ‬
‫)‪ ،٬(3‬ﻭﻛﺬﺍ ﺍﳌﻼﺋﻜﺔ ﰲ ﺍﳌﻌﺮﺍﺝ)‪ (4‬ﲟﺤﻤﺪ ‪ ،٬‬ﻓﻤﺤﻤﺪ ﻭﺁﻝ ﳏﻤﺪ‬ ‫ﺍﺷﺘﺒﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ‬

‫‪ -1‬اﻟﻨﺠﻢ ‪.9 :‬‬

‫‪ -2‬اﻟﻨﻮر ‪.35 :‬‬
‫ﻦ * َﻓ َﻠﻤﱠﺎ رَأَى ا ْﻟ َﻘ َﻤ َﺮ ﺑَﺎزِﻏ ًﺎ ﻗَﺎ َل هَـﺬَا‬‫ﺣﺐﱡ اﻵ ِﻓﻠِﻴ َ‬ ‫ﻋ َﻠ ْﻴ ِﻪ اﻟﱠﻠ ْﻴ ُﻞ رَأَى َآ ْﻮآَﺒ ًﺎ ﻗَﺎ َل هَـﺬَا َرﺑﱢﻲ َﻓ َﻠﻤﱠﺎ َأ َﻓ َﻞ ﻗَﺎ َل ﻻ ُأ ِ‬
‫ﻦ َ‬‫ﺟﱠ‬ ‫‪) -3‬ﻟَﻤﱠﺎ َ‬
‫ﻏ ًﺔ ﻗَﺎ َل هَـﺬَا َرﺑﱢﻲ هَـﺬَا‬ ‫ﺲ ﺑَﺎ ِز َ‬
‫ﺸ ْﻤ َ‬‫ﻦ * َﻓ َﻠﻤﱠﺎ َرأَى اﻟ ﱠ‬ ‫ﻦ ا ْﻟ َﻘ ْﻮ ِم اﻟﻀﱠﺎﻟﱢﻴ َ‬ ‫ﻦ ِﻣ َ‬‫َرﺑﱢﻲ َﻓ َﻠﻤﱠﺎ َأ َﻓ َﻞ ﻗَﺎ َل َﻟﺌِﻦ ﱠﻟ ْﻢ َﻳ ْﻬ ِﺪﻧِﻲ َرﺑﱢﻲ ﻷآُﻮ َﻧ ﱠ‬
‫ن( اﻷﻧﻌﺎم ‪.78 – 76 :‬‬ ‫ﺸ ِﺮآُﻮ َ‬‫ﺖ ﻗَﺎ َل ﻳَﺎ َﻗ ْﻮ ِم ِإﻧﱢﻲ ﺑَﺮِي ٌء ﱢﻣﻤﱠﺎ ُﺗ ْ‬ ‫َأ ْآ َﺒ ُﺮ َﻓ َﻠﻤﱠﺎ َأ َﻓ َﻠ ْ‬
‫إﻟﻰ ﺳﻤﺎﺋﻪ ﺳﺒﻌﺎً‪ ،‬أﻣﺎ أوﻟﻬﻦ ﻓﺒﺎرك ﻋﻠﻴﻪ‪،‬‬ ‫‪) :‬إن اﷲ اﻟﻌﺰﻳﺰ اﻟﺠﺒﺎر ﻋﺮج ﺑﻨﺒﻴﻪ‬ ‫‪ -4‬ﻗﺎل أﺑﻮ ﻋﺒﺪ اﷲ‬
‫واﻟﺜﺎﻧﻴﺔ ﻋﻠﻤﻪ ﻓﻴﻬﺎ ﻓﺮﺿﻪ ……‪ .‬ﺛﻢ ﻋﺮج إﻟﻰ اﻟﺴﻤﺎء اﻟﺪﻧﻴﺎ ﻓﻨﻔﺮت اﻟﻤﻼﺋﻜﺔ إﻟﻰ أﻃﺮاف اﻟﺴﻤﺎء‪،‬ﺛﻢ ﺧﺮت‬
‫‪ :‬اﷲ‬ ‫ﺳﺠﺪًا ﻓﻘﺎﻟﺖ‪ :‬ﺳﺒﻮح ﻗﺪوس رﺑﻨﺎ ورب اﻟﻤﻼﺋﻜﺔ واﻟﺮوح ﻣﺎ أﺷﺒﻪ هﺬا اﻟﻨﻮر ﺑﻨﻮر رﺑﻨﺎ‪ ،‬ﻓﻘﺎل ﺟﺒﺮﺋﻴﻞ‬
‫(‬ ‫أآﺒﺮ اﷲ أآﺒﺮ‪ ،‬ﻓﺴﻜﺘﺖ اﻟﻤﻼﺋﻜﺔ وﻓﺘﺤﺖ أﺑﻮاب اﻟﺴﻤﺎء واﺟﺘﻤﻌﺖ اﻟﻤﻼﺋﻜﺔ‪ ،‬ﺛﻢ ﺟﺎءت ﻓﺴﻠﻤﺖ ﻋﻠﻰ اﻟﻨﺒﻲ‬
‫اﻟﻜﺎﻓﻲ‪:‬ج‪ 3‬ص‪ ،482‬اﻧﻈﺮ اﻟﺮواﻳﺔ آﺎﻣﻠﺔ ﻓﻲ ﻣﻠﺤﻖ رﻗﻢ )‪.(5‬‬
‫‪109...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫—ﺎﻳﺔ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻤﻜﻦ ﻟﻺﻧﺴﺎﻥ ﻭﻟﺬﺍ‬ ‫™ﺬﻩ ﺍﳌﺮﺗﺒﺔ‪ ،٬‬ﻭﻏﺎﻳﺔ ﺍﳋﻠﻖ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‪ ،٬‬ﻭﻫﻢ‬
‫ﺧﺘﻢ ﺍﻟﺪﻳﻦ ﲟﺤﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﻭﲣﺘﻢ ﺍﻟﺪﻧﻴﺎ ﲟﺤﻤﺪ ﻭﺁﻝ ﳏﻤﺪ‪.‬‬

‫***‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 110‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺣﺴﻦ ﺍﳋﺘﺎﻡ‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﻫﻮ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ ﻭﺃﺭﻕ ﻣﻦ ﺍﻟﺸﻌﺮﺓ‪ ،٬‬ﻭﻗﺪ ﺗﺒﲔ ﺃﻥ ﺍﻻﳓﺮﺍﻑ‬
‫ﻭﺍﳌﻴﻞ ﻋﻨﻪ ﻳﺆﺩﻱ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ‪ ،٬‬ﻓﻼﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺘﻪ ﻣﻌﺮﻓﺔ ﺩﻗﻴﻘﺔ ﻟﻴﻌﱪ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ‬
‫ﺁﺧﺮﺓ ﻛﺮﳝﺔ ﻭﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻋﺪﺕ ﻟﻠﻤﺘﻘﲔ ﺍﻟﻌﺎﻣﻠﲔ ﺍﻟﻌﺎﺭﻓﲔ‪ ،٬‬ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ‬
‫ﻼ ﻭ—ﺎﺭﹰﺍ ﻟﻴﺼﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺘﻮﺣﻴﺪ‪.‬‬‫ﺃﻥ ﻻ ﻳﻀﻴﻊ ﺣﻈﻪ ﻭﻳﺒﺤﺚ ﺑﺪﻗﺔ ﻭﻳﻌﻤﻞ ﻟﻴ ﹰ‬

‫ﻭﺍﻋﻠﻤﻮﺍ ﺃ ﹼﻥ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﳌﺰﺍﺑﻞ ﻭﺃﻛﻞ ﺧﺒﺰ ﺍﻟﺸﻌﲑ ﻛﺜﲑ ﻣﻊ ﺳﻼﻣﺔ ﺍﻟﺪﻳﻦ‪ ،٬‬ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻣ̃ﻦ‬
‫ﻋﻠﻴﻨﺎ ﺑﻨﻌﻤﺔ ﺍﳍﺪﺍﻳﺔ ﺑﻌﺎﻓﻴﺔ ﻣﻨﻪ ﻭﺭﲪﺔ‪ ،٬‬ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺗﻔﻀﻞ ﻋﻠﻴﻨﺎ ﻭﻋﺎﻣﻠﻨﺎ ﺑﺎﻹﺣﺴﺎﻥ‪ ،٬‬ﻭﺍﳊﻤﺪ ﷲ‬
‫ﻋﻠﻰ ﻛﻞ ﻧﻌﻤﺔ ﺃﻧﻌﻢ ﺍﷲ ™ﺎ ﻋﻠ̃ﻲ ﻭﻋﻠﻰ ﻭﺍﻟﺪﻱ ﻭﻭﻟﺪﻱ ﻭﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻭﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﻣﻦ‬
‫ﺧﻠﻘﻪ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ‪.‬‬

‫ﺍﻟﻠﻬﻢ ﺻ ﹼﻞ ﻋﻠﻰ ﳏﻤﺪ ﺣﺒﻴﺒﻚ ﻭﺻﻔﻴﻚ ﻭﺧﻠﻴﻔﺘﻚ ﺣﻘﹰﺎ‪ ،٬‬ﻭﺻﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﺍﻟﻄﻴﺒﲔ‬
‫ﺍﻟﻄﺎﻫﺮﻳﻦ‪ ،٬‬ﺍﻟﻠﻬﻢ ﻭﺇﻥ ﺭﻓﻌﺘﲏ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻓﺤﻄﲏ ﻋﻨﺪ ﻧﻔﺴﻲ ﻭﻻ ﺗﺒﺘﻠﻴﲏ ﺑﺎﻟﻜﱪ ﻓﺄﻛﻮﻥ ﻣﻦ‬
‫ﺍﳋﺎﺳﺮﻳﻦ‪ ،٬‬ﻭﻃﻬﺮﱐ ﻣﻦ ﺍﻟﺸﻚ ﻭﺍﻟﺸﺮﻙ ﻭﺍﺻﻄﻨﻌﲏ ﺑﺼﻨﻌﻚ ﻭﺧﻠﺼﲏ ﻟﻨﻔﺴﻚ ﻭﺧﻠﺼﲏ ﳑﺎ ﺃﻧﺎ ﻓﻴﻪ‬
‫ﻭﳑﺎ ﺃﺧﺎﻑ ﻭﺃﺣﺬﺭ ﺑﻠﻄﻔﻚ ﺍﳋﻔﻲ ﻳﺎ ﺍﷲ ﻳﺎﺭﺏ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪.‬‬

‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﰲ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ™ﺎ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬

‫ﺃﲪﺪ ﺍﳊﺴﻦ‬
‫‪ 18‬ﺭﻣﻀﺎﻥ ‪ 1425‬ﻫـ‪.‬ﻕ‬
 ‫ﻣﻠﺤﻖ‪1‬‬

‫ﺍﷲ‪:‬‬

‫ﺍﷲ‪ :‬ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ ﺍﻟﻨﺎﺱ ﺇﲰﹰﺎ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺑﻞ ﻫﻮ ﺑﺎﻟﻔﻌﻞ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﻓﻘﻂ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻄﻠﻖ ﺇﺫﺍ ﱂ ‪Þ‬ﻳﺮ‪Æ‬ﺩ ﺑﻪ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﻏﲑ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﳌﻘﺪﺳﺔ ؟‬

‫ﻭﻗﺒﻞ ﻣﻌﺮﻓﺔ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻﺑﺪ ﻣﻦ ﺑﻴﺎﻥ ﻫﻞ ﺃﻥ ﺍﺳﻢ ﺍﷲ ﻋﻠﻢ ﺟﺎﻣﺪ ﺃﻡ ﺃﻧﻪ ﻣﺸﺘﻖ؛ ﻷﻥ ﺍﳉﻮﺍﺏ‬
‫ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ‪ ،٬‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﺇﻧﺎ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻜﻠﻢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﺍﻟﻌﺒﺎﺩ ﺑﻜﻨﻪ ﻋﻘﻠﻪ ﻗﻂ‪ ،٬‬ﻭﻗﺎﻝ‪:‬‬ ‫‪ ،٬‬ﻗﺎﻝ‪) :‬ﻣﺎ ﻛ ﹼﻠﻢ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﻗﺪﺭ ﻋﻘﻮﳍﻢ‪ ،٬‬ﻓﻌﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫‪ :‬ﺇﻧﺎ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻜﻠﻢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺪﺭ ﻋﻘﻮﳍﻢ()‪.(1‬‬ ‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬

‫ﻭﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﺇﻥ ﺍﺳﻢ ﺍﷲ ﻋﻠﻢ ﺟﺎﻣﺪ‪ :‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ(‪ ،٬‬ﻭﺍﺳﺘﺪﻝ ﻋﻠﻴﻪ‬
‫ﺑﺄﻣﻮﺭ ﺳﺄﻋﺮﺿﻬﺎ ﻭﺃﺑﲔ ﺑﻄﻼ—ﺎ‪ ،٬‬ﻓﻴﺘﺒﲔ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪.‬‬

‫• ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ‪) :‬ﻭﻣﻦ ﺗﻮﻫﻢ ﺃﻧﻪ ﺍﺳﻢ ﺟﻨﺲ ﻓﻘﺪ ﺃﺧﻄﺄ ﻭﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺃﻣﻮﺭ‪:‬ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺒﺎﺩﺭ‪ ،٬‬ﻓﺈﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﻳﻨﺼﺮﻑ ﺑﻼ ﻗﺮﻳﻨﺔ ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﻭﻻ ﻳﺸﻚ ﰲ‬
‫ﺫﻟﻚ ﺃﺣﺪ‪ .‬ﻭﺑﺄﺻﺎﻟﺔ ﻋﺪﻡ ﺍﻟﻨﻘﻞ ﻳﺜﺒﺖ ﺃﻧﻪ ﻛﺬﻟﻚ ﰲ ﺍﻟﻠﻐﺔ ﻭﻗﺪ ﺣﻘﻘﺖ ﺣﺠﻴﺘﻬﺎ ﰲ ﻋﻠﻢ‬
‫ﺍﻷﺻﻮﻝ()‪.(2‬‬

‫ﺃﻗﻮﻝ‪ :‬ﺍﻻﻧﺼﺮﺍﻑ ﺍﱃ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﺑﻼ ﻗﺮﻳﻨﺔ ﻟﻴﺲ ﺩﻟﻴ ﹰ‬

‫ﻼ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﻢ ﺟﺎﻣﺪ‪ ،٬‬ﻓﺎﺳﻢ ﺍﻟﺮﲪﻦ‬
‫ﻳﻨﺼﺮﻑ ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﺑﻼ ﻗﺮﻳﻨﺔ ﻭﻻ ﺃﺣﺪ ﻳﻘﻮﻝ ﺇﻧﻪ ﻋﻠﻢ ﺟﺎﻣﺪ‪ ،٬‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺃﺣﺪ ﻻ ﻳﻠﺘﻔﺖ ﺇﱃ‬
‫ﻗﻮﻟﻪ؛ ﻷﻧﻪ ﻣﺸﺘﻖ ﻭﺇﳕﺎ ﻫﺬﺍ ﺍﻻﻧﺼﺮﺍﻑ ﺑﺴﺒﺐ ﺍﻻﺳﺘﻌﻤﺎﻝ‪.‬‬

‫ﻭﻻ ﺃﺩﺭﻱ ﱂ ﺗﺸﺒﺚ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ ﺑﻈﻨﻮﻥ ﻭﺃﻭﻫﺎﻡ ﻛﻘﺎﻋﺪﺗﻪ ﺍﳌﺘﻘﺪﻣﺔ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻰ ﻣﺎ ﲨﻊ‬
‫ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺎﻗﺺ‪ ،٬‬ﻣﻊ ﺃﻥ ﻗﺎﻋﺪﺗﻪ ﻣﻦ ﻧﺴﺞ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻨﺎﻗﺼﺔ ﻏﲑ ﺍﳌﻌﺼﻮﻣﺔ ﻭﺍﺳﺘﻘﺮﺍﺀﻫﻢ ﻧﺎﻗﺺ‪،٬‬‬
‫ﻧﺺ ﺃﻭ ﺃﻛﺜﺮ ﺗﺪﻝ ﻋﻠﻰ ﺍﻻﺷﺘﻘﺎﻕ‪.‬‬ ‫ﻭﺃﻋﺮﺽ ﻋﻦ ﻧﺺ ﺍﳌﻌﺼﻮﻡ ﻓﻘﺪ ﺟﺎﺀ ﻋﻨﻬﻢ‬
‫‪ -1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 1‬ص‪.23‬‬
‫‪ -2‬اﻟﺒﻴﺎن ‪ :‬ص‪.450‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 112‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫‪) :‬ﺍﷲ ﻣﻌﻨﺎﻩ‪ :‬ﺍﳌﻌﺒﻮﺩ ﺍﻟﺬﻱ ﻳﺄﻟﻪ ﻓﻴﻪ ﺍﳋﻠﻖ ﻭﻳﺆﻟﻪ ﺇﻟﻴﻪ‪ ،٬‬ﻭﺍﷲ ﻫﻮ‬ ‫ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﳌﺴﺘﻮﺭ ﻋﻦ ﺩﺭﻙ ﺍﻷﺑﺼﺎﺭ‪ ،٬‬ﺍﶈﺠﻮﺏ ﻋﻦ ﺍﻷﻭﻫﺎﻡ ﻭﺍﳋﻄﺮﺍﺕ( )‪.(1‬‬

‫‪) :‬ﺍﷲ ﻣﻌﻨﺎﻩ‪ :‬ﺍﳌﻌﺒﻮﺩ ﺍﻟﺬﻱ ﺃﻟﻪ ﺍﳋﻠﻖ ﻋﻦ ﺩﺭﻙ ﻣﺎﻫﻴﺘﻪ‪ ،٬‬ﻭﺍﻹﺣﺎﻃﺔ ﺑﻜﻴﻔﻴﺘﻪ‪،٬‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺎﻗﺮ‬
‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﺃﻟﻪ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﲢﲑ ﰲ ﺍﻟﺸﻲﺀ ﻓﻠﻢ ﳛﻂ ﺑﻪ ﻋﻠﻤﹰﺎ‪ ،٬‬ﻭﻭﻟﻪ ﺇﺫﺍ ﻓﺰﻉ ﺇﱃ ﺷﻲﺀ ﳑﺎ‬
‫ﳛﺬﺭﻩ ﻭ ﳜﺎﻓﻪ ﻓﺎﻹﻟﻪ ﻫﻮ ﺍﳌﺴﺘﻮﺭ ﻋﻦ ﺣﻮﺍﺱ ﺍﳋﻠﻖ( )‪.(2‬‬

‫ﺣﺜﻮﺍ ﺧﺎﺻﺔ ﺃﺻﺤﺎ™ﻢ ﻋﻠﻰ ﻋﺪﻡ ﻧﻘﻞ ﻭﺭﻭﺍﻳﺔ ﺍﳉﻮﺍﻫﺮ ﺍﻟﱵ ﺧﺼﻮﻫﻢ‬ ‫ﻫﺬﺍ ﻣﻊ ﺃ ﹼﻥ ﺍﻷﺋﻤﺔ‬
‫™ﺎ‪:‬‬

‫ﺃﻳﺎﻡ ﻗﺘﻞ ﺍﳌﻌﻠىﱭ ﺧﻨﻴﺲ‬ ‫ﻓﻌﻦ ﺣﻔﺺ ﺑﻦ ﻧﺴﻴﺐ ﻓﺮﻋﺎﻥ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﱄ‪) :‬ﻳﺎ ﺣﻔﺺ ﺣﺪﺛﺖ ﺍﳌﻌﻠﻰ ﺑﺄﺷﻴﺎﺀ ﻓﺄﺫﺍﻋﻬﺎ ﻓﺎﺑﺘﻠﻲ ﺑﺎﳊﺪﻳﺪ ﺇﱐ ﻗﻠﺖ ﻟﻪ ﺇﻥ‬ ‫ﻣﻮﻻﻩ ﻓﻘﺎﻝ‬
‫ﻟﻨﺎ ﺣﺪﻳﺜﹰﺎ ﻣﻦ ﺣﻔﻈﻪ ﻋﻠﻴﻨﺎ ﺣﻔﻈﻪ ﺍﷲ ﻭﺣﻔﻆ ﻋﻠﻴﻪ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪ ،٬‬ﻭﻣﻦ ﺃﺫﺍﻋﻪ ﻋﻠﻴﻨﺎ ﺳﻠﺒﻪ ﺍﷲ ﺩﻳﻨﻪ‬
‫ﻭﺩﻧﻴﺎﻩ‪ ،٬‬ﻳﺎ ﻣﻌﻠﻰ ﺇﻧﻪ ﻣﻦ ﻛﺘﻢ ﺍﻟﺼﻌﺐ ﻣﻦ ﺣﺪﻳﺜﻨﺎ ﺟﻌﻠﻪ ﺍﷲ ﻧﻮﺭﹰﺍ ﺑﲔ ﻋﻴﻨﻴﻪ ﻭﺭﺯﻗﻪ ﺍﻟﻌﺰ ﰲ‬
‫ﺍﻟﻨﺎﺱ‪ ،٬‬ﻭﻣﻦ ﺃﺫﺍﻉ ﺍﻟﺼﻌﺒﻤﻦ ﺣﺪﻳﺜﻨﺎ ﱂ ﳝﺖ ﺣﱴ ﻳﻌﻀﻪ ﺍﻟﺴﻼﺡ ﺃﻭ ﳝﻮﺕ ﻣﺘﺤﲑﹰﺍ(‪.‬‬

‫ﻳﻘﻮﻝ‪) :‬ﺳﺮ ﺃﺳﺮﻩ ﺍﷲ ﺇﱃ ﺟﱪﺋﻴﻞ‪ ،٬‬ﻭﺃﺳﺮﻩ ﺟﱪﺋﻴﻞ‬ ‫ﻭﻋﻦ ﺃﰊ ﺑﺼﲑ ﻗﺎﻝ ﲰﻌﺖ ﺃﺑﺎ ﺟﻌﻔﺮ‬
‫ﺇﱃ ﳏﻤﺪ‪ ،٬‬ﻭﺃﺳﺮﻩ ﳏﻤﺪ ﺇﱃ ﻋﻠﻲ‪ ،٬‬ﻭﺃﺳﺮﻩ ﻋﻠﻲ ﺇﱃ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﻭﺍﺣﺪ‪ ،٬‬ﻭﺃﻧﺘﻢ‬
‫ﺗﺘﻜﻠﻤﻮﻥ ﺑﻪ ﰲ ﺍﻟﻄﺮﻕ(‪.‬‬

‫‪) :‬ﻣﻦ ﺃﺫﺍﻉ ﻋﻠﻴﻨﺎ ﺣﺪﻳﺜﻨﺎ ﻫﻮ ﲟﱰﻟﺔ ﻣﻦ ﺟﺤﺪﻧﺎ ﺣﻘﻨﺎ(‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬

‫‪) :‬ﺇﱐ ﻷﺣﺪﺙ ﺍﻟﺮﺟﻞ ﺍﳊﺪﻳﺚ ﻓﻴﻨﻄﻠﻖ ﻓﻴﺤﺪﺙ ﺑﻪ ﻋﲏ ﻛﻤﺎ ﲰﻌﻪ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﻓﺄﺳﺘﺤﻞ ﺑﻪ ﻟﻌﻨﻪ ﻭ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ( )‪.(3‬‬

‫ﻓﻠﻢ ﻻ ﺗﻜﻔﻲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ ﻹﺛﺒﺎﺕ ﺃﻥ ﺍﺳﻢ ﺍﷲ‬
‫ﻣﺸﺘﻖ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﺭﺩ ﺍﻟﻈﻨﻮﻥ ﻭﺍﻟﺘﺨﺮﺻﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻏﲑ ﺍﳌﻌﺼﻮﻣ ـﺔ ﻋﻨﺪ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ‪ ،٬‬ﻭﻫﻞ ﻳﻌﺘﻘﺪ‬

‫‪ -1‬اﻟﺘﻮﺣﻴﺪ ‪ :‬ص‪ ، 89‬اﻟﺒﺮهﺎن ‪ :‬ﻣﺞ‪ 8‬ج‪ 30‬ص‪.430‬‬

‫‪ -2‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪.‬‬
‫‪.‬‬ ‫‪ -3‬ﻏﻴﺒﺔ اﻟﻨﻌﻤﺎﻧﻲ ‪ :‬ﺑﺎب ﻣﺎروي ﻓﻲ ﺻﻮن ﺳﺮ ﺁل ﻣﺤﻤﺪ‬
‫‪113...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫)ﺭﲪﻪ ﺍﷲ( ﺃﻭ ﻣﻦ ﻳﺘﺒﲎ ﺭﺃﻳﻪ ﺃﻥ ﻫﺆﻻﺀ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﺧﺎﺻﺔ ﺷﻴﻌﺔ ﺁﻝ ﳏﻤﺪ ﻭﺃﺻﺤﺎ™ﻢ‬
‫ﻋﻦ ﻧﻘﻠﻪ ؟‬ ‫ﺣﱴ ﻣﺎ —ﺎﻫﻢ ﺍﻷﺋﻤﺔ‬ ‫ﻭﻧﻘﻠﻮﺍ ﻛﻞ ﻣﺎ ﲰﻌﻮﺍ ﻣﻨﻬﻢ‬ ‫ﻗﺪ ﺧﺎﻟﻔﻮﺍ ﺍﻷﺋﻤﺔ‬
‫ﻭﺍﻟﺘﺰﻣﻮﺍ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﳍﻢ‬ ‫ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺧﻠﺼﻮﺍ ﻏﺎﻳﺔ ﺍﻹﺧﻼﺹ ﰲ ﻃﺎﻋ ـﺔ ﺍﻷﺋﻤ ـﺔ‬
‫ﺃﺋﻤﺘﻬﻢ ‪.‬‬

‫ﰒ ﺇ ﹼﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺗﺒﻨﺎﻫﺎ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( ﻭﻃﺮﺣﻬﺎ ﻛﺄ—ﺎ ﻣﻦ ﺍﻟﻴﻘﻴﻨﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ‬
‫ﺑﻘﻮﻟﻪ‪) :‬ﺑﺄﺻﺎﻟﺔ ﻋﺪﻡ ﺍﻟﻨﻘﻞ ﻳﺜﺒﺖ ﺃﻧﻪ ﻛﺬﻟﻚ( ﻫﻲ ﻗﺎﻋﺪﺓ ﻋﻘﻠﻴﺔ ﻭﻇﻨﻴﺔ ﰲ ﺃﺣﺴﻦ ﺃﺣﻮﺍﳍﺎ ﻭﻫﻲ ﻋﻨﺪ‬
‫ﻼ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ‬
‫ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ ﻛﺬﻟﻚ‪ ،٬‬ﻭﺇﻻ ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ )ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ( ﻳﻨﻔﻴﻬﺎ ﲨﻠﺔ ﻭﺗﻔﺼﻴ ﹰ‬
‫ﺑﺄ—ﺎ ﻇﻨﻴﺔ ﻓﺈﻥ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‪ ،٬‬ﻭﺍﻟﻈﻦ ﻻ ﻳﻐﲏ ﻋﻦ ﺍﳊﻖ ﺷﻴﺌﹰﺎ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭﻣ@ﺎ‬
‫ﺤ ﱢﻖ @ﺷﻴ‪A‬ﺌﹰﺎ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﻋ@ﻠ‪G‬ﻴﻢ‪ Â‬ﹺﺑﻤ@ﺎ @ﻳ ﹾﻔ @ﻌﻠﹸﻮ ﹶﻥ﴾)‪ ،٬(1‬ﻓﻼﺑﺪ ﻣﻦ‬
‫@ﻳﱠﺘﹺﺒﻊ‪ M‬ﹶﺃ ﹾﻛﹶﺜﺮ‪M‬ﻫ‪A M‬ﻢ ﹺﺇﻟ‪m‬ﺎ ﹶﻇ‡ﻨﹰﺎ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻈ ﱠﻦ ﻻ ﻳ‪M‬ﻐ‪A‬ﻨﹺﻲ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @‬
‫ﺍﻟﻴﻘﲔ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‪.‬‬

‫ﻭﻛﺄﻥ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( ﻧﺴﻲ ﻗﻮﻟﻪ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻧﻔﺴﻪ )ﺍﻟﺒﻴﺎﻥ( ﻋﻨﺪﻣﺎ ﺭﺩ ﺧﱪ ﺍﻵﺣﺎﺩ‬
‫ﻼ( ﺍﻟﺒﻴﺎﻥ)‪ ،٬(2‬ﻓﱪﺑﻜﻢ ﺃﻳﻬﻤﺎ ﺃﻭﱃ ﺃﻥ‬
‫ﺻﺤﻴﺢ ﺍﻟﺴﻨﺪ ﺑﻘﻮﻟﻪ‪) :‬ﺇﻥ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻻ ﺗﻔﻴﺪ ﻋﻠﻤﹰﺎ ﻭﻻ ﻋﻤ ﹰ‬
‫ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻇﻦ ﻳﺴﺘﻨﺪ ﺇﱃ ﻗﻮﻝ ﻣﻌﺼﻮﻡ‪ ،٬‬ﺃﻡ ﻇﻦ ﻳﺴﺘﻨﺪ ﺇﱃ ﻋﻘﻮﻝ ﺑﻌﺾ ﺑﲏ ﺁﺩﻡ ﺍﻟﻨﺎﻗﺼﺔ ؟‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( ﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺎ ﻳﻌﺘﱪﻩ ﻇﻨﹰﺎ ﻣﺴﺘﻨﺪﹰﺍ ﺇﱃ ﻗﻮﻝ ﻣﻌﺼﻮﻡ ﰲ‬
‫ﺍﻟﻌﻘﺎﺋﺪ‪ ،٬‬ﻓﺎﻷﻭﱃ ﺑﻪ ﺃﻥ ﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻇﻦ ﻣﺴﺘﻨﺪ ﺇﱃ ﺩﻟﻴﻞ ﻋﻘﻠﻲ ﻇﻨ ـﻲ‪ ،٬‬ﻓﺮﺩ ﻫﻜﺬﺍ ﻇﻦ ﺃﻭﱃ‬
‫ﻭﺃﺣﺠﻰ‪ ،٬‬ﻭﺇﻥ ﱂ ﻳﻌﺘﱪ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﺭﺳﺎﺀ ﻗﺎﻧﻮﻥ ﺳﺘﺒﲎ ﻋﻠﻴﻬﺎ‬
‫ﺍﻋﺘﻘﺎﺩﺍﺕ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﻭﻣﻦ ﰒ ﻗﺎﻝ ﺑﻘﺒﻮﻝ ﺍﻟﻈﻦ ﻫﻨﺎ ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺃﻥ ﻣﺎ ﺗﺼﻮﺭﻩ ﻇﻨﹰﺎ‬
‫ﺍﳌﺘﻘﺪﻡ ﺃﻭﱃ ﺃﻥ ﻳﺄﺧﺬ ﺑﻪ ﻣﻦ ﻇﻦ ﻳﺴﺘﻨﺪ ﺇﱃ ﻗﺎﻋﺪﺓ ﻭﺍﺳﺘﻨﺘﺎﺝ ﻋﻘﻮﻝ‬ ‫ﻣﺴﺘﻨﺪﹰﺍ ﺇﱃ ﻗﻮﻝ ﺍﻟﺒﺎﻗﺮ‬
‫ﻧﺎﻗﺼﺔ ﻏﲑ ﻣﻌﺼﻮﻣﺔ‪.‬‬

‫• ﻗﻮﻝ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ‪) :‬ﺍﻟﺜﺎﱐ‪:‬ﺇﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﳌﺎ ﻟﻪ ﻣﻦ ﻣﻌﲎ ﻻ ﻳﺴﺘﻌﻤﻞ ﻭﺻﻔﺎﹰ‪ ،٬‬ﻓﻼ ﻳﻘﺎﻝ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﻪ‪ ،٬‬ﺍﳋﺎﻟﻖ ﺍﷲ‪ .‬ﻋﻠﻰ ﺃﻥ ﻳﺮﺍﺩ ﺑﺬﻟﻚ ﺗﻮﺻﻴﻒ ﺍﻟﻌﺎﱂ ﻭﺍﳋﺎﻟﻖ ﺑﺼﻔﺔ ﻛﻮﻧﻪ ﺍﷲ ﻭﻫﺬﻩ ﺁﻳﺔ ﻛﻮﻥ‬

‫‪ -1‬ﻳﻮﻧﺲ ‪.36 :‬‬

‫‪ -2‬ﻗﺎل ذﻟﻚ ﻓﻲ آﺘﺎﺑﻪ اﻟﺒﻴﺎن ﻓﻲ ﺗﻔﺴﻴﺮ اﻟﻘﺮﺁن ‪ :‬ص‪ ، 221‬ص‪.313‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 114‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺴﺮﻩ‬
‫ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﺟﺎﻣﺪﹰﺍ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺟﺎﻣﺪﹰﺍ ﻛﺎﻥ ﻋﻠﻤﹰﺎ ﻻ ﳏﺎﻟﺔ‪ ،٬‬ﻓﺎﻥ ﺍﻟﺬﺍﻫﺐ ﺇﱃ ﺇﻧﻪ ﺍﺳﻢ ﺟﻨﺲ ﻓ ˜‬
‫ﺑﺎﳌﻌﲎ ﺍﻻﺷﺘﻘﺎﻗﻲ( )‪.(1‬‬

‫ﺃﻗﻮﻝ‪ :‬ﺍﻟﻮﺻﻒ ﻫﻮ ﺗﻮﺿﻴﺢ ﻭﺑﻴﺎﻥ ﻭﺗﻌﺮﻳﻒ ‪ ،٬‬ﻭﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( ﺍﺳﺘﺨﺪﻡ ﺍﳌﻐﺎﻟﻄﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،٬‬ﻓﺼﺤﻴﺢ ﺃ ﹼﻥ ﺍﷲ ﻻ ﻳﻘﻊ ﻭﺻﻔﹰﺎ ﻻﺳﻢ ﺍﳋﺎﻟﻖ ﺃﻭ ﺍﻟﻌﺎﱂ ﻭﻟﻜﻨﻪ ﻳﻘﻊ ﻭﺻﻔﹰﺎ ﻟ ـ )ﻫﻮ( ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪ ﴿ :‬ﹸﻗ ﹾﻞ ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ﴾؛ ﻭﺫﻟﻚ ﻷ ﹼﻥ ﺍﻟﻌﺎﱂ ﻭﺍﳋﺎﻟﻖ ﻫﻲ ﺗﻮﺿﻴﺢ ﻭﺑﻴﺎﻥ ﻭﺗﻌﺮﻳﻒ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ ـﺔ ﺃﻭ‬
‫)ﺍﷲ(‪ ،٬‬ﻭﻟﻜﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ )ﺍﷲ( ﺗﻮﺿﻴﺢ ﻭﺑﻴﺎﻥ ﻭﺗﻌﺮﻳﻒ ﻟ ـ )ﻫﻮ( ﺃﻭ ﺍﻹﺳﻢ ﺍﻷﻋﻈﻢ ﺃﻭ ﺍﻟﻜﻨﻪ‬
‫ﻭﺍﳊﻘﻴﻘﺔ ‪ ،٬‬ﺣﻴﺚ ﺇﻥ ﺍﻟﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ ﲡﻠﺖ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﷲ ﳌﻮﺍﺟﻬﺔ ﺍﳋﻠﻖ ﺃﻱ ﻟﻴﻌﺮﻑ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ‪ ،٬‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬

‫﴿ ﹸﻗ ﹾﻞ ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺃﹶﺣ@ﺪ‪.(2)﴾Â‬‬

‫ﺨﻠﹸﻖ‪ M‬ﻣ@ﺎ @ﻳﺸ@ﺎ ُﺀ ‪M‬ﺳ ‪A‬ﺒﺤ@ﺎ@ﻧ ‪M‬ﻪ ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟﹾﻮ@ﺍ ‪G‬ﺣﺪ‪M‬‬
‫ﺨ ﹶﺬ @ﻭﻟﹶﺪﹰﺍ ﻻﺻ‪A‬ﻄﹶﻔﹶﻰ ‪G‬ﻣﻤﱠﺎ @ﻳ ‪A‬‬
‫﴿ﹶﻟ ‪A‬ﻮ ﹶﺃﺭ@ﺍ @ﺩ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹶﺃ ﹾﻥ @ﻳﱠﺘ ‪G‬‬
‫ﺍﹾﻟ ﹶﻘﻬﱠﺎ ‪M‬ﺭ﴾)‪.(3‬‬

‫ﺸﻬ@ﺎ @ﺩ ‪G‬ﺓ ﻫ‪@ M‬ﻮ ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪ M‬ﺍﻟ ﱠﺮﺣ‪G‬ﻴ ‪M‬ﻢ﴾)‪.(4‬‬

‫ﺐ ﻭ@ﺍﻟ ﱠ‬
‫﴿ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﻻ ﹺﺇﹶﻟ @ﻪ ﹺﺇﻟ‪m‬ﺎ ﻫ‪@ M‬ﻮ ﻋ@ﺎ‪G‬ﻟﻢ‪ M‬ﺍﹾﻟ @ﻐ ‪A‬ﻴ ﹺ‬

‫ﺠﺒﱠﺎ ‪M‬ﺭ‬
‫ﺱ ﺍﻟﺴﱠﻼ ‪M‬ﻡ ﺍﹾﻟﻤ‪A M‬ﺆ ‪G‬ﻣﻦ‪ M‬ﺍﻟﹾﻤ‪@ M‬ﻬﻴ‪G A‬ﻤﻦ‪ M‬ﺍﹾﻟ @ﻌﺰﹺﻳ ‪M‬ﺰ ﺍﹾﻟ @‬
‫﴿ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﻻ ﹺﺇﹶﻟ @ﻪ ﹺﺇﻟ‪m‬ﺎ ﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻤ ‪G‬ﻠﻚ‪ M‬ﺍﹾﻟ ﹸﻘﺪﱡﻭ ‪M‬‬
‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ﴾)‪.(5‬‬
‫ﺍﻟﹾﻤ‪@M‬ﺘ ﹶﻜﱢﺒﺮ‪M M‬ﺳ ‪A‬ﺒﺤ@ﺎ ﹶﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻋﻤﱠﺎ ‪M‬ﻳ ‪A‬‬

‫ﺕ‬
‫ﺴﻤ@ﺎﻭ@ﺍ ‪G‬‬
‫ﺴﱢﺒﺢ‪ M‬ﹶﻟﻪ‪ M‬ﻣ@ﺎ ﻓ‪G‬ﻲ ﺍﻟ ﱠ‬
‫ﺴﻨ@ﻰ ﻳ‪@ M‬‬
‫ﺤ‪A‬‬
‫ﺼ ﱢﻮﺭ‪ M‬ﹶﻟﻪ‪ M‬ﺍﹾﻟﹶﺄ ‪A‬ﺳﻤ@ﺎ ُﺀ ﺍﹾﻟ ‪M‬‬
‫ﺉ ﺍﹾﻟﻤ‪@ M‬‬
‫﴿ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟﹾﺨ@ﺎ‪G‬ﻟﻖ‪ M‬ﺍﹾﻟﺒ@ﺎ ﹺﺭ ‪M‬‬
‫ﺤﻜ‪G‬ﻴ ‪M‬ﻢ﴾)‪.(6‬‬
‫ﺽ @ﻭﻫ‪@ M‬ﻮ ﺍﹾﻟ @ﻌﺰﹺﻳ ‪M‬ﺰ ﺍﹾﻟ @‬
‫ﻭ@ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬

‫‪ -1‬اﻟﺒﻴﺎن ‪ :‬ص‪.450‬‬
‫‪ -2‬اﻹﺧﻼص ‪.1 :‬‬
‫‪ -3‬اﻟﺰﻣﺮ ‪.4 :‬‬
‫‪ -4‬اﻟﺤﺸﺮ ‪.22 :‬‬
‫‪ -5‬اﻟﺤﺸﺮ ‪.23 :‬‬
‫‪ -6‬اﻟﺤﺸﺮ ‪.24 :‬‬
‫‪115...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺃﻱ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻨﻪ ﻓﻠﻴﺘﻮﺟﻪ ﺇﱃ ﲡﻠﻴﻬﺎ ﻭﻫﻲ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﺃﻱ ﺍﷲ‪ ،٬‬ﻭﻗﺪ‬
‫ﺗﺒﲔ ﺃﻥ ﺇﺳﻢ ﺍﷲ ﻭﻗﻊ ﻭﺻﻔﹰﺎ ﰲ ﻛﻞ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ‪ ،٬‬ﻭﺍﻷﺻﺢ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﻛﻞ ﺃﲰﺎﺀ ﺍﷲ ﺃ—ﺎ ﲟﻘﺎﻡ‬
‫ﺍﻟﻮﺻﻒ ﻭﻟﻴﺴﺖ ﻭﺻﻔﹰﺎ ﻛﺴﻮﺍﻫﺎ‪.‬‬

‫• ﻗﻮﻝ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ‪) :‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﻟﻮ ﱂ ﻳﻜﻦ ﻋﻠﻤﹰﺎ ﳌﺎ ﻛﺎﻧﺖ ﻛﻠﻤﺔ )ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ( ﻛﻠﻤﺔ ﺗﻮﺣﻴﺪ‪ ،٬‬ﻓﺈ—ﺎ ﻻﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻨﻔﺴﻬﺎ ﺣﲔ ﺇﺫ ﻛﻤﺎ ﻻﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻝ ﻻ ﺍﻟﻪ ﺇﻻ‬
‫ﺍﻟﺮﺯﺍﻕ‪ ،٬‬ﺃﻭ ﺍﳋﺎﻟﻖ‪ ،٬‬ﺃﻭ ﻏﲑﳘﺎ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﻟﺬﻟﻚ ﻻﻳﻘﺒﻞ ﺇﺳﻼﻡ ﻣﻦ‬
‫ﻗﺎﻝ ﺑﺈﺣﺪﻯ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ( )‪.(1‬‬

‫ﺃﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﺇﺳﻢ ﺍﷲ ﻋﻠﻤﹰﺎ ﺟﺎﻣﺪﹰﺍ ﱂ ﺗﻜﻦ ﻛﻠﻤﺔ )ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،٬‬ﻓﺎﻟﺴﻴﺪ‬
‫ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( ﻗﻠﺐ ﺍﻷﻣﻮﺭ ﺭﺃﺳﹰﺎ ﻋﻠﻰ ﻋﻘﺐ ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﻣﻌﺎﱐ ﻛﻠﻤﺔ ﺇﻟﻪ ﻭﻫﻲ ﺍﳌﺴﺘﺜﲎ‬
‫ﻣﻨﻪ ﲢﺘﻤﻞ ﻏﲑﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺗﺸﻤﻞ ﻏﲑﻩ‪ ،٬‬ﻭﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﻌﺎﱐ‪:‬‬

‫ﲤﺎﻡ ﺍﳌﻌﺮﻓﺔ ﺇﻻ ﺍﷲ(‪.‬‬

‫ﺍﳋﻔﺎﺀ)ﺣﻘﻴﻘﺔ ﳏﻤﺪ ﺧﻔﻴﺔ ﻋﻦ ﺍﳋﻠﻖ ﻻ ﻳﻌﺮﻓﻪ‬ ‫‪1‬‬
‫ﺍﻟﺘﺤﲑ)ﻭﺣﻘﻴﻘﺔ ﳏﻤﺪ ﲢﲑﺕ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻮﻝ(‪.‬‬ ‫‪2‬‬
‫ﺍﻟﻐﻴﺒﺔ ﻋﻦ ﺍﻷﺑﺼﺎﺭ)ﻭﺍﻷﺭﻭﺍﺡ ﻏﺎﺋﺒﺔ ﻋﻦ ﺍﻷﺑﺼﺎﺭ(‪.‬‬ ‫‪3‬‬
‫ﺍﻟﺘﻌﺒﺪ)ﻭﻫﻮ ﺍﳋﻀﻮﻉ ﺇﱃ ﺍﻟﻐﲑ ﻭﺍﻻﺋﺘﻤﺎﺭ ﺑﺄﻣﺮﻩ ‪ ،٬‬ﻭﺍﳌﻼﺋﻜﺔ ﺃﻳﻀﹰﺎ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﳋﻀﻮﻉ ﻟﻸﻧﺒﻴﺎﺀ‬ ‫‪4‬‬
‫ﺠﺪ‪M‬ﻭﺍ﴾)‪.((2‬‬
‫ﺴ@‬
‫ﺠﺪ‪M‬ﻭﺍ ﻟ‪G‬ﺂ @ﺩ @ﻡ ﹶﻓ @‬
‫ﻭﺍﳌﺮﺳﻠﲔ ﻭﺍﻻﺋﺘﻤﺎﺭ ﺑﺄﻣﺮﻫﻢ ﴿ @ﻭﹺﺇ ﹾﺫ ﻗﹸﻠﹾﻨ@ﺎ ‪G‬ﻟ ﹾﻠﻤ@ﻼ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ﺍ ‪A‬ﺳ ‪M‬‬
‫(‪.‬‬ ‫‪ 5‬ﺍﻹﻗﺎﻣﺔ ﰲ ﺍﳌﻜﺎﻥ )ﻭﺍﳊﻘﻴﻘﺔ ﺍﶈﻤﺪﻳﺔ ﻣﺘﺠﻠﻴﺔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻷﻥ ﺍﳋﻠﻖ ﺧﻠﻘﻮﺍ ﻣﻦ ﻧﻮﺭﻩ‬
‫‪ 6‬ﺍﻻﺭﺗﻔﺎﻉ )ﻭﳏﻤﺪ ﺃﻳﻀﹰﺎ ﻣﺮﺗﻔﻊ ﻧﺴﺒﺔ ﺇﱃ ﺍﳋﻠﻖ(‪.‬‬
‫‪ 7‬ﺍﻟﻮﻟﻪ ﺃﻭ ﺍﻷﻟﻪ )ﻭﲟﺤﻤﺪ ﺃﻳﻀﹰﺎ ﻭﳍﺖ ﻗﻠﻮﺏ ﺍﻷﻭﻟﻴﺎﺀ(‪.‬‬
‫ﺃﻳﻀﹰﺎ ﻳﻔﺰﻉ ﰲ ﺍﳊﻮﺍﺋﺞ ﴿ @ﻭﹶﻟ ‪A‬ﻮ ﹶﺃﱠﻧ ‪M‬ﻬ ‪A‬ﻢ ﹺﺇ ﹾﺫ ﹶﻇ ﹶﻠﻤ‪M‬ﻮﺍ‬ ‫‪ 8‬ﺍﻟﺮﺟﻮﻉ ﻭﺍﻟﻔﺰﻉ ﰲ ﺍﳊﻮﺍﺋﺞ )ﻭﺇﱃ ﳏﻤﺪ‬
‫ﺴﻬ‪A M‬ﻢ ﺟ@ﺎﺀُﻭ @ﻙ ﻓﹶﺎ ‪A‬ﺳ@ﺘ ‪A‬ﻐ ﹶﻔﺮ‪M‬ﻭﺍ ﺍﻟ ‪m‬ﻠ @ﻪ ﻭ@ﺍ ‪A‬ﺳ@ﺘ ‪A‬ﻐ ﹶﻔ @ﺮ ﹶﻟﻬ‪M‬ﻢ‪ M‬ﺍﻟ ﱠﺮﺳ‪M‬ﻮ ﹸﻝ ﹶﻟ @ﻮ @ﺟﺪ‪M‬ﻭﺍ ﺍﻟ ‪m‬ﻠ @ﻪ @ﺗﻮﱠﺍﺑﹰﺎ @ﺭﺣ‪G‬ﻴﻤﹰﺎ﴾)‪.((3‬‬
‫ﹶﺃ‪A‬ﻧﻔﹸ @‬

‫‪ -1‬اﻟﺒﻴﺎن ‪ :‬ص‪.450‬‬
‫‪ -2‬اﻟﺒﻘﺮة ‪.34 :‬‬
‫‪ -3‬اﻟﻨﺴﺎء ‪.64 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 116‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻚ ﺳ@ﻜﹶﻦ‪ Â‬ﹶﻟ ‪M‬ﻬ ‪A‬ﻢ ﻭ@ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ‬

‫ﺻ ‪Õ‬ﻞ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ ﹺﺇ ‪m‬ﻥ ﺻ@ﻼ@ﺗ @‬
‫‪ 9‬ﺍﻟﺴﻜﻮﻥ )ﻭﺇﱃ ﳏﻤﺪ ﺗﺴﻜﻦ ﺍﻟﻨﻔﻮﺱ ﴿ @ﻭ @‬
‫ﺳ@ﻤ‪G‬ﻴﻊ‪ Â‬ﻋ@ﻠ‪G‬ﻴﻢ‪.((1)﴾Â‬‬
‫ﻓﺎﳊﻖ‪ ،٬‬ﺇﻥ ﻣﻌﲎ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻹﻟﻪ ﺍﻟﻜﺎﻣﻞ ﺍﳌﺴﺘﻐﺮﻕ ﻟﻜﻞ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴﺔ‪،٬‬‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻌﺘﺮﻳﻪ ﻧﻘﺺ ﺃﻭ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻫﻮ ﻧﻮﺭ ﻻ ﻇﻠﻤﺔ ﻓﻴﻪ‪ ،٬‬ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ‬
‫ﻻﺳﺘﻐﺮﺍﻕ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴﺔ‪ ،٬‬ﺃﻱ ﺃ ﹼﻥ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻧﻈﲑ ﻣﻦ ﻳﻘﻮﻝ ﻻ ﺇﻧﺴﺎﻥ ﺇﻻ ﺍﻹﻧﺴﺎﻥ ﺃﻱ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪ ،٬‬ﺃﻱ ﺃ ﹼﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻳﺮﺍﺩ ﻣﻨﻬﺎ ﺍﺳﺘﻐﺮﺍﻕ ﻛﻞ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺗﺒﲔ ﺑﻮﺿﻮﺡ ﺃ ﹼﻥ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﳏﺼﻮﺭﺓ ﺑﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫ﻭﺃﻳﻀﹰﺎ‪ :‬ﺗﺒﲔ ﺿﻤﻨﹰﺎ ﺃﻥ ﺍﻻﺗﺼﺎﻑ ﺑﺼﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻘﻴﺪﺓ ﺑﺎﻻﻓﺘﻘﺎﺭ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺗﺸﻤﻞ‬
‫ﺧﺎﺻﺔ ﻣﻦ ﺧﻠﻘﻪ ﻳﻔﺰﻉ ﺇﻟﻴﻬﻢ ﰲ ﺍﳊﻮﺍﺋﺞ ﺃﻱ ﻳﺆﻟﻪ ﺇﻟﻴﻬﻢ‪ ،٬‬ﻓﻬﻢ ﻳﻘﻀﻮﻥ ﺍﳊﻮﺍﺋﺞ ﺑﺈﺫﻥ ﺍﷲ ﻭﳜﻠﻘﻮﻥ‬
‫ﺑﺈﺫﻥ ﺍﷲ ﻭﻳﺸﻔﻌﻮﻥ ﺑﺈﺫﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ @ﻭ @ﺭﺳ‪M‬ﻮ ﹰﻻ ﹺﺇﻟﹶﻰ @ﺑﻨﹺﻲ ﹺﺇﺳ‪A‬ﺮﺍﺋﻴ ﹶﻞ ﹶﺃﻧﱢﻲ ﹶﻗ ‪A‬ﺪ ﹺﺟ ﹾﺌﺘ‪M‬ﻜﹸ ‪A‬ﻢ ﺑﹺﺂ@ﻳ ‪o‬ﺔ ‪G‬ﻣ ‪A‬ﻦ‬
‫ﲔ ﹶﻛ @ﻬ ‪A‬ﻴﹶﺌ ‪G‬ﺔ ﺍﻟ ‪m‬ﻄ ‪A‬ﻴ ﹺﺮ ﹶﻓﹶﺄﻧ‪A‬ﻔﹸﺦ‪ M‬ﻓ‪G‬ﻴ ‪G‬ﻪ ﹶﻓ@ﻴﻜﹸﻮ ﹸﻥ ﹶﻃﻴ‪A‬ﺮﹰﺍ ﹺﺑﹺﺈ ﹾﺫ ‪G‬ﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻭﺃﹸﺑ‪ A‬ﹺﺮﺉ‪ M‬ﺍﹾﻟﹶﺄ ﹾﻛ @ﻤ @ﻪ‬
‫@ﺭﱢﺑ ﹸﻜ ‪A‬ﻢ ﹶﺃﻧﱢﻲ ﹶﺃ ‪A‬ﺧﻠﹸﻖ‪ M‬ﹶﻟ ﹸﻜ ‪A‬ﻢ ‪G‬ﻣ @ﻦ ﺍﻟ ‪Õ‬ﻄ ﹺ‬
‫ﺹ @ﻭﹸﺃ ‪A‬ﺣﻴﹺﻲ ﺍﻟﹾﻤ@ﻮ‪A‬ﺗ@ﻰ ﹺﺑﹺﺈ ﹾﺫ ‪G‬ﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻭﺃﹸ@ﻧﱢﺒﺌﹸﻜﹸ ‪A‬ﻢ ﹺﺑﻤ@ﺎ @ﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ @ﻭﻣ@ﺎ @ﺗ ﱠﺪ ‪G‬ﺧﺮ‪M‬ﻭ ﹶﻥ ﻓ‪G‬ﻲ ‪M‬ﺑﻴ‪M‬ﻮ‪G‬ﺗ ﹸﻜ ‪A‬ﻢ ﹺﺇ ‪m‬ﻥ ﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟ @‬
‫ﻚ‬ ‫ﻭ@ﺍﹾﻟﹶﺄ‪A‬ﺑ @ﺮ @‬
‫ﲔ﴾)‪.(2‬‬
‫ﻟﹶﺂ@ﻳ ﹰﺔ ﹶﻟ ﹸﻜ ‪A‬ﻢ ﹺﺇ ﹾﻥ ﹸﻛ ‪A‬ﻨ‪M‬ﺘ ‪A‬ﻢ ﻣ‪M‬ﺆ‪G A‬ﻣﹺﻨ @‬

‫ﺡ‬
‫ﻚ ﹺﺑﺮ‪M‬ﻭ ﹺ‬
‫ﻚ ﹺﺇ ﹾﺫ ﹶﺃﱠﻳ ‪A‬ﺪﺗ‪@ M‬‬
‫ﻚ @ﻭ @ﻋﻠﹶﻰ ﻭ@ﺍ‪G‬ﻟ @ﺪ‪G‬ﺗ @‬
‫﴿ﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻳ@ﺎ ﻋ‪G‬ﻴﺴ@ﻰ ﺍ‪A‬ﺑ @ﻦ @ﻣ ‪A‬ﺮ@ﻳ @ﻢ ﺍ ﹾﺫ ﹸﻛ ‪A‬ﺮ ﻧﹺﻌ‪A‬ﻤ@ﺘ‪G‬ﻲ @ﻋ ﹶﻠ ‪A‬ﻴ @‬
‫ﺤ ﹾﻜ @ﻤ ﹶﺔ ﻭ@ﺍﻟﱠﺘ ‪A‬ﻮﺭ@ﺍ ﹶﺓ ﻭ@ﺍﹾﻟ‪G‬ﺄ‪A‬ﻧﺠﹺﻴ ﹶﻞ @ﻭﹺﺇ ﹾﺫ‬
‫ﺏ ﻭ@ﺍﹾﻟ ‪G‬‬
‫ﻚ ﺍﹾﻟ ‪G‬ﻜﺘ@ﺎ @‬
‫ﻼ @ﻭﹺﺇ ﹾﺫ @ﻋ ‪m‬ﻠ ‪A‬ﻤﺘ‪@ M‬‬
‫ﺱ ﻓ‪G‬ﻲ ﺍﹾﻟ @ﻤ ‪A‬ﻬ ‪G‬ﺪ @ﻭ ﹶﻛ ‪A‬ﻬ ﹰ‬
‫ﺱ ﺗ‪ M‬ﹶﻜ ‪Õ‬ﻠﻢ‪ M‬ﺍﻟﻨﱠﺎ @‬
‫ﺍﹾﻟﻘﹸﺪ‪ M‬ﹺ‬
‫ﺹ‬
‫ﲔ ﹶﻛ @ﻬ ‪A‬ﻴﹶﺌ ‪G‬ﺔ ﺍﻟ ‪m‬ﻄ ‪A‬ﻴ ﹺﺮ ﹺﺑﹺﺈ ﹾﺫﻧﹺﻲ ﹶﻓ@ﺘﻨ‪A‬ﻔﹸﺦ‪ M‬ﻓ‪G‬ﻴﻬ@ﺎ ﹶﻓ@ﺘﻜﹸﻮ ﹸﻥ ﹶﻃﻴ‪A‬ﺮﹰﺍ ﹺﺑﹺﺈ ﹾﺫﻧﹺﻲ @ﻭﺗ‪M‬ﺒ‪ A‬ﹺﺮﺉ‪ M‬ﺍﹾﻟﹶﺄ ﹾﻛ @ﻤ @ﻪ ﻭ@ﺍﹾﻟﹶﺄ‪A‬ﺑ @ﺮ @‬
‫ﺨﻠﹸﻖ‪G M‬ﻣ @ﻦ ﺍﻟ ‪Õ‬ﻄ ﹺ‬
‫@ﺗ ‪A‬‬
‫ﺕ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ‪m‬ﻟﺬ‪G‬ﻳ @ﻦ‬
‫ﻚ ﹺﺇ ﹾﺫ ﹺﺟ ﹾﺌ@ﺘ ‪M‬ﻬ ‪A‬ﻢ ﺑﹺﺎﹾﻟ@ﺒﱢﻴﻨ@ﺎ ‪G‬‬
‫ﺨ ﹺﺮﺝ‪ M‬ﺍﹾﻟ @ﻤ ‪A‬ﻮﺗ@ﻰ ﹺﺑﹺﺈ ﹾﺫﻧﹺﻲ @ﻭﹺﺇ ﹾﺫ ﹶﻛ ﹶﻔ ﹾﻔﺖ‪ M‬ﺑ@ﻨﹺﻲ ﹺﺇﺳ‪A‬ﺮﺍﺋﻴ ﹶﻞ @ﻋ ‪A‬ﻨ @‬
‫ﹺﺑﹺﺈ ﹾﺫﻧﹺﻲ @ﻭﹺﺇ ﹾﺫ ﺗ‪A M‬‬
‫ﹶﻛ ﹶﻔﺮ‪M‬ﻭﺍ ‪G‬ﻣ ‪A‬ﻨ ‪M‬ﻬ ‪A‬ﻢ ﹺﺇ ﹾﻥ @ﻫﺬﹶﺍ ﹺﺇﻟ‪m‬ﺎ ﺳ‪G‬ﺤ‪A‬ﺮ‪ Â‬ﻣ‪M‬ﺒﹺﲔ‪.(3)﴾Â‬‬

‫‪ -1‬اﻟﺘﻮﺑﺔ ‪.103 :‬‬

‫‪ -2‬ﺁل ﻋﻤﺮان ‪.49 :‬‬
‫‪ -3‬اﻟﻤﺎﺋﺪة ‪.110 :‬‬
‫‪117...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﲔ﴾)‪ ،٬(1‬ﺃﻱ ﺇﻧﻪ ﻳﻮﺟﺪ ﺧﺎﻟﻘﻮﻥ ﻏﲑﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬

‫ﺴﻦ‪ M‬ﺍﹾﻟﺨ@ﺎ‪G‬ﻟ ‪G‬ﻘ @‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﻓ@ﺘﺒ@ﺎ @ﺭ @ﻙ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹶﺃ ‪A‬ﺣ @‬
‫ﳜﻠﻘﻮﻥ ﲝﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻭﻫﻮ ﺃﺣﺴﻨﻬﻢ ؛ ﻷﻧﻪ ﻏﲏ ﻭﻫﻢ ﻓﻘﺮﺍﺀ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﺸ ﹶﻔﻌ‪M‬ﻮ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ‪G‬ﻟ @ﻤ ﹺﻦ ﺍ ‪A‬ﺭ@ﺗﻀ@ﻰ @ﻭ ‪M‬ﻫ ‪A‬ﻢ ‪G‬ﻣ ‪A‬ﻦ‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪@﴿ :‬ﻳ ‪A‬ﻌ ﹶﻠﻢ‪ M‬ﻣ@ﺎ @ﺑ ‪A‬ﻴ @ﻦ ﹶﺃ‪A‬ﻳﺪ‪G‬ﻳ ﹺﻬ ‪A‬ﻢ @ﻭﻣ@ﺎ @ﺧ ﹾﻠ ﹶﻔ ‪M‬ﻬ ‪A‬ﻢ ﻭ@ﻻ @ﻳ ‪A‬‬
‫ﺸ ‪G‬ﻔﻘﹸﻮ ﹶﻥ﴾)‪،٬(2‬ﻭﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ‪.‬‬
‫ﺸ@ﻴ‪G‬ﺘ ‪G‬ﻪ ‪M‬ﻣ ‪A‬‬
‫@ﺧ ‪A‬‬

‫ﻓﻌﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺗﺒﲔ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﺳﻢ ﺍﷲ ﻋﻠﻢ ﺟﺎﻣﺪ ﺗﻜﻮﻥ ﻛﻠﻤﺔ )ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﻟﻴﺴﺖ‬
‫ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ؛ ﻷﻧﻪ ﻳﻘﺎﻝ ﻟﻚ ﻫﺬﺍ ﻳﻔﺰﻉ ﺇﻟﻴﻪ ﰲ ﺍﳊﻮﺍﺋﺞ ﻓﻬﻮ ﺇﻟﻪ ﻳﺆﻟﻪ ﺇﻟﻴﻪ ﻓﻜﻼﻣﻚ ﻏﲑ ﻣﺴﺘﻘﻴﻢ؛‬
‫ﻷﻥ ﻣﻦ ﻳﺆﻟﻪ ﺇﻟﻴﻬﻢ ﰲ ﺍﳊﻮﺍﺋﺞ ﻛﺜﲑ ﺇﻻ ﺃﻥ ﺗﻘﺪﺭ ﻛﻠﻤﺔ ﻛﺎﻣﻞ ﻣﻄﻠﻖ ﺃﻭ ﻏﲏ ﻣﻄﻠﻖ ﻓﺘﻘﻮﻝ ﻻ ﺇﻟﻪ‬
‫ﻛﺎﻣﻞ ﻣﻄﻠﻖ ﺇﻻ ﺍﷲ‪ ،٬‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻧﺮﺩ ﻛﻠﻤﺔ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( ﻋﻠﻴﻪ ﻓﻨﻘﻮﻝ‪) :‬ﺇﻥ ﻟﻔﻆ‬
‫ﺍﳉﻼﻟﺔ ﻟﻮ ﻛﺎﻥ ﻋﻠﻤﹰﺎ ﺟﺎﻣﺪﹰﺍ ﳌﺎ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻓﺈ—ﺎ ﻻ ﺗﺪﻝ ﻋﻠﻰ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺑﻨﻔﺴﻬﺎ ﺣﻴﻨﺌﺬ(‪.‬‬

‫‪) :‬ﺣﺪﺛﻨﺎ ﺃﰊ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﰊ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ‬
‫ﺍﻟﺼﺎﺩﻕ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﰊ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﻦ ﻋﻠﻲ ﺑﺎﻗﺮ ﻋﻠﻮﻡ ﺍﻷﻧﺒﻴﺎﺀ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ‬
‫ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺳﻴﺪ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ،٬‬ﺣﺪﺛﲏ ﺃﰊ ﺳﻴﺪ ﺷﺒﺎﺏ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳊﺴﲔ‪ ،٬‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﰊ‬
‫ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺟﱪﺍﺋﻴﻞ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺟﻞ‬ ‫‪ ،٬‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﺟﻼﻟﻪ‪ :‬ﺇﱏ ﺃﻧﺎ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ ﻓﺎﻋﺒﺪﻭﱐ‪ ،٬‬ﻣﻦ ﺟﺎﺀ ﻣﻨﻜﻢ ﺑﺸﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺑﺎﻹﺧﻼﺹ‬
‫ﺩﺧﻞ ﰲ ﺣﺼﲏ‪ ،٬‬ﻭﻣﻦ ﺩﺧﻞ ﰲ ﺣﺼﲏ ﺃﻣﻦ ﻣﻦ ﻋﺬﺍﰊ( )‪.(3‬‬

‫‪) :‬ﲰﻌﺖ ﺃﰊ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﰊ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ‬ ‫ﻭﻗﺎﻝ‬
‫ﺃﰊ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﰊ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﻳﻘﻮﻝ‪:‬‬
‫ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﷲ‬ ‫ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ‬ ‫ﲰﻌﺖ ﺃﰊ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬

‫‪ -1‬اﻟﻤﺆﻣﻨﻮن ‪.14 :‬‬

‫‪ -2‬اﻷﻧﺒﻴﺎء ‪.28 :‬‬
‫‪ :‬ص‪.143‬‬ ‫‪ -3‬ﻋﻴﻮن أﺧﺒﺎر اﻟﺮﺿﺎ‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 118‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻋﺰﻭﺟﻞ ﻳﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺣﺼﲏ ﻓﻤﻦ ﺩﺧﻞ ﺣﺼﲏ ﺃﻣﻦ ﻣﻦ ﻋﺬﺍﰊ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﻣﺮﺕ‬
‫ﺍﻟﺮﺍﺣﻠﺔ ﻧﺎﺩﺍﻧﺎ‪ :‬ﺑﺸﺮﻭﻃﻬﺎ ﻭﺃﻧﺎ ﻣﻦ ﺷﺮﻭﻃﻬﺎ()‪.(1‬‬

‫ﻳﻌﲏ ﻗﺎﳍﺎ ﺑﺎﻟﻌﻤﻞ ﺃﻱ ﺃﻥ ﻳﻜﻮﻥ ﳑﻦ ﴰﻠﻬﻢ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪) :‬ﻣﻦ ﺗﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻔﺮﺍﺋﺾ ﻛﺎﻥ‬
‫ﻳﺪﻱ ﻭﻋﻴﲏ ‪ ،٬(...‬ﻭﳑﻦ ﴰﻠﻬﻢ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪) :‬ﻋﺒﺪﻳﺄﻃﻌﲏ ﺗﻜﻦ ﻣﺜﻠﻲ ﺗﻘﻞ ﻟﻠﺸﻲﺀ ﻛﻦ‬
‫ﻓﻴﻜﻮﻥ(‪ .‬ﻭﻳﻜﻮﻥ ﳑﻦ ﳜﺎﻃﺒﻬﻢ ﺍﳉﻠﻴﻞ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪) :‬ﺃﻧﺎ ﺣﻲ ﻻ ﺃﻣﻮﺕ ﻭﻗﺪ ﺟﻌﻠﺘﻚ‬
‫ﺣﻴﹰﺎ ﻻ ﲤﻮﺕ ﺃﻧﺎ ﺃﻗﻮﻝ ﻟﻠﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ ﻭﻗﺪ ﺟﻌﻠﺘﻚ ﺗﻘﻮﻝ ﻟﻠﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ(‪.‬‬

‫ﻓﺎﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻜﻮﻥ ﺻﻮﺭﺓ ﻟﻮﱄ ﺍﷲ ﻭﺧﻠﻴﻔﺘﻪ ﰲ ﺃﺭﺿﻪ ﻓﻨﻘﺺ ﻣﺮﺗﺒﺔ ﺃﻭ ﻣﻘﺎﻡ ﺃﻛﻴﺪ‬
‫ﺇﻧﻪ ﻋﺬﺍﺏ ﻣﻦ ﺍﷲ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ؛ ﻷﻧﻪ ﻧﺴﺒﺔ ﺇﱃ ﻣﻦ ﻓﻮﻗﻪ ﻣﻌﺬﺏ ﻭﻓﺎﻗﺪ ﻟﻜﻤﺎﻝ‬
‫ﻛﺎﻥ ﳑﻜﻨﹰﺎ ﺃﻥ ﻳﺘﺤﺼﻠﻪ‪ ،٬‬ﻓﺎﻷﻣﻦ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻳﺘﺤﻘﻖ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺜﻞ ﺍﷲ ﻭﻳﺪ ﺍﷲ ﻭﻋﲔ ﺍﷲ‬
‫ﺼ ‪G‬ﻌ @ﻖ @ﻣ ‪A‬ﻦ ﻓ‪G‬ﻲ‬
‫ﺦ ﻓ‪G‬ﻲ ﺍﻟﺼﱡﻮ ﹺﺭ ﹶﻓ @‬
‫ﻭﻳﻘﻮﻝ ﻟﻠﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ ﻭﺣﻲ ﻻ ﳝﻮﺕ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭﻧ‪G M‬ﻔ @‬
‫ﺦ ﻓ‪G‬ﻴ ‪G‬ﻪ ﹸﺃ ‪A‬ﺧﺮ@ﻯ ﹶﻓﹺﺈﺫﹶﺍ ‪M‬ﻫ ‪A‬ﻢ ﻗ‪G‬ﻴ@ﺎﻡ‪@ Â‬ﻳ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ﴾)‪.(2‬‬
‫ﺽ ﹺﺇﻟ‪m‬ﺎ @ﻣ ‪A‬ﻦ ﺷ@ﺎ َﺀ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹸﺛ ﱠﻢ ﻧ‪G M‬ﻔ @‬
‫ﺕ @ﻭ @ﻣ ‪A‬ﻦ ﻓ‪G‬ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫ﺴﻤ@ﺎﻭ@ﺍ ‪G‬‬
‫ﺍﻟ ﱠ‬

‫ﺠﺤ‪G‬ﻴ ﹺﻢ﴾)‪.(3‬‬
‫ﺏ ﺍﹾﻟ @‬
‫ﺕ ﹺﺇﻟ‪m‬ﺎ ﺍﹾﻟ @ﻤ ‪A‬ﻮ@ﺗ ﹶﺔ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ @ﻭ @ﻭﻗﹶﺎ ‪M‬ﻫ ‪A‬ﻢ @ﻋﺬﹶﺍ @‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻻ @ﻳﺬﹸﻭﻗﹸﻮ ﹶﻥ ﻓ‪G‬ﻴﻬ@ﺎ ﺍﹾﻟ @ﻤ ‪A‬ﻮ @‬

‫ﻭﻫﺬﻩ ﺗﺘﺤﻘﻖ ﺑﺄﻥ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ ﺑﺎﻟﻔﻌﻞ ﻭﺍﻟﻌﻤﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،٬‬ﻭﻗﻮﳍﺎ ﻳﻜﻮﻥ ﲟﺘﺎﺑﻌﺔ ﻭﱄ ﺍﷲ‬
‫‪) :‬ﺑﺸﺮﻃﻬﺎ ﻭﺷﺮﻭﻃﻬﺎ ﻭﺃﻧﺎ‬ ‫ﻭﺧﻠﻴﻔﺘﻪ ﰲ ﺃﺭﺿﻪ ﰲ ﻛﻞ ﺣﺮﻛﺔ ﻭﺳﻜﻨﺔ ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ‬
‫ﻣﻦ ﺷﺮﻭﻃﻬﺎ(‪.‬‬

‫ﻓﺘﺒﲔ ﺃﻥ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻳﻜﻮﻥ ﺑﺘﺤﺼﻴﻞ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﺃﻱ ﺃﻥ ﻳﺘﺤﻠﻰ ™ﺎ ﺍﻟﻌﺒﺪ ﺃﻱ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﻮ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ‪ ،٬‬ﺃﻱ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺍﷲ ﰲ ﺍﳋﻠﻖ‪ ،٬‬ﻓﻴﻜﻮﻥ ﻣﺼﺪﺍﻗﹰﺎ ﳌﻦ ﺃﺣﺼﻰ ﺃﲰﺎﺀ‬
‫ﺍﷲ ﺍﳊﺴﲎ ﻭﺩﺧﻞ ﺍﳉﻨﺔ‪ ،٬‬ﺟﻨﺔ ﺍﳊﻖ ﻭﺟﻨﺔ ﺃﲰﺎﺀ ﺍﷲ ﻭﺟﻨﺔ ﺇﺳﻢ ﺍﷲ‪ ،٬‬ﻓﺘﺒﲔ ﺇﻥ ﺧﲑ ﻣﺎ ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﻭﺍﻟﻨﺒﻴﻮﻥ ﻣﻦ ﻗﺒﻠﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،٬‬ﻭﺗﺒﲔ ﺇﻥ ﺇﺳﻢ ﺍﷲ ﻟﻴﺲ ﻋﻠﻤﹰﺎ ﺟﺎﻣﺪﹰﺍ ﻛﻤﺎ ﺗﻮﻫﻢ ﺍﻟﺴﻴﺪ‬
‫ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( ﻭﻣﻦ ﺗﺎﺑﻌﻪ ﰲ ﻗﻮﻟﻪ‪ ،٬‬ﺑﻞ ﻭﺗﺒﲔ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﺮﺍﺯﻕ‪ ،٬‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﳋﺎﻟﻖ ﻛﻠﻤﺎﺕ‬
‫ﺗﻮﺣﻴﺪ؛ ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺍﳋﺎﻟﻖ ﻭﺍﻟﺮﺍﺯﻕ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻏﲑﻩ‪ ،٬‬ﻭﻟﻜﻦ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﻛﻤﻠﻬﺎ‬

‫‪ :‬ص‪.145‬‬ ‫‪ -1‬ﻋﻴﻮن أﺧﺒﺎر اﻟﺮﺿﺎ‬

‫‪ -2‬اﻟﺰﻣﺮ ‪.68 :‬‬
‫‪ -3‬اﻟﺪﺧﺎن ‪.56 :‬‬
‫‪119...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫‪) :‬ﺧﲑ ﻣﺎ ﻗﻠﺖ ﻭﺍﻟﻨﺒﻴﻮﻥ ﻣﻦ ﻗﺒﻠﻲ ﻻ ﺇﻟﻪ‬ ‫ﻭﺧﲑﻫﺎ ؛ ﻷ—ﺎ ﺗﻮﺣﻴﺪ ﻣﻦ ﻛﻞ ﺍﳉﻬﺎﺕ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺇﻻ ﺍﷲ(‪.‬‬

‫• ﻗﻮﻝ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( )ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﻥ ﺣﻜﻤﺔ ﺍﻟﻮﺿﻊ ﺗﻘﺘﻀﻲ ﻭﺿﻊ ﻟﻔﻆ ﻟﻠﺬﺍﺕ‬
‫ﺍﳌﻘﺪﺳ ـﺔ ‪،٬‬ﻛﻤﺎ ﺗﻘﺘﻀﻲ ﺍﻟﻮﺿﻊ ﺑﺎﺯﺍﺀ ﺳﺎﺋﺮ ﺍﳌﻔﺎﻫﻴﻢ‪ .‬ﻭﻟﻴﺲ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻟﻔﻆ ﻣﻮﺿﻮﻉ ﳍﺎ ﻏﲑ‬
‫ﻟﻔﻆ ﺍﳉﻼﻟﺔ ‪ ،٬‬ﻓﻴﺘﻌﲔ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﳌﻮﺿﻮﻉ ﳍﺎ‪.‬‬

‫ﺇﻥ ﻗﻠﺖ‪:‬ﺇﻥ ﻭﺿﻊ ﳌﻌﲎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺗﺼﻮﺭ ﻛﻞ ﻣﻨﻬﻤﺎ‪ ،٬‬ﻭﺫﺍﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺴﺘﺤﻴﻞ ﺗﺼﻮﺭﻫﺎ‪،٬‬‬
‫ﻹﺳﺘﺤﺎﻟﺔ ﺇﺣﺎﻃﺔ ﺍﳌﻤﻜﻦ ﺑﺎﻟﻮﺍﺟﺐ‪ ،٬‬ﻓﻴﻤﺘﻨﻊ ﻭﺿﻊ ﻟﻔﻆ ﳍﺎ‪.‬‬

‫ﻭﻟﻮ ﻗﻠﻨﺎ ﺑﺄ ﹼﻥ ﺍﻟﻮﺍﺿﻊ ﻫﻮ ﺍﷲ ﻭﻻ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﻀﻊ ﺍﲰﹰﺎ ﻟﺬﺍﺗﻪ ﻷﻧﻪ ﳏﻴﻂ ™ﺎ ﳌﺎ‬
‫ﻛﺎﻧﺖ ﳍﺬﺍ ﺍﻟﻮﺿﻊ ﻓﺎﺋﺪﺓ؛ ﻹﺳﺘﺤﺎﻟﺔ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻪ ﺍﳌﺨﻠﻮﻕ ﰲ ﻣﻌﻨﺎﻩ‪ ،٬‬ﻓﺈﻥ ﺍﻹﺳﺘﻌﻤﺎﻝ ﺃﻳﻀﹰﺎ ﻳﺘﻮﻗﻒ‬
‫ﻋﻠﻰ ﺗﺼﻮﺭ ﺍﳌﻌﲎ ﻛﺎﻟﻮﺿﻊ ﻋﻠﻰ ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻃﻞ ﰲ ﻧﻔﺴﻪ‪.‬‬

‫ﻗﻠﺖ‪:‬ﻭﺿﻊ ﺍﻟﻠﻔﻆ ﺑﺎﺯﺍﺀ ﺍﳌﻌﲎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺗﺼﻮﺭﻩ ﰲ ﺍﳉﻤﻠﺔ‪ ،٬‬ﻭﻟﻮ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ‪ .‬ﻭﻫﺬﺍ ﺃﻣﺮ‬
‫ﳑﻜﻦ ﰲ ﺍﻟﻮﺍﺟﺐ ﻭﻏﲑﻩ‪ .‬ﻭﺍﳌﺴﺘﺤﻴﻞ ﻫﻮ ﺗﺼﻮﺭ ﺍﻟﻮﺍﺟﺐ ﺑﻜﻨﻬﻪ ﻭﺣﻘﻴﻘﺘﻪ‪ .‬ﻭﻫﺬﺍ ﻻﻳﻌﺘﱪ ﰲ ﺍﻟﻮﺿﻊ‬
‫ﻭﻻ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ .‬ﻭﻟﻮ ﺍﻋﺘﱪ ﺫﻟﻚ ﺍﻣﺘﻨﻊ ﺍﻟﻮﺿﻊ ﻭﺍﻻﺳﺘﻌﻤﺎﻝ ﰲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳌﻤﻜﻨﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ‬
‫ﺍﻹﺣﺎﻃﺔ ﺑﻜﻨﻬﻬﺎ‪ :‬ﻛﺎﻟﺮﻭﺡ ﻭﺍﳌﻠﻚ ﻭﺍﳉﻦ ‪ .‬ﻭﳑﺎ ﻻﻳﺮﺗﺎﺏ ﻓﻴﻪ ﺃﺣﺪ ﺍﻧﻪ ﻳﺼﺢ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ‬
‫ﺃﻭ ﺍﻟﻀﻤﲑ ﻭﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ‪ ،٬‬ﻓﻜﺬﻟﻚ ﳝﻜﻦ ﻗﺼﺪﻫﺎ ﻣﻦ ﺍﻟﻠﻔﻆ ﺍﳌﻮﺿﻮﻉ ﳍﺎ‪ .‬ﻭﲟﺎ ﺍﻥ‬
‫ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﻣﺴﺘﺠﻤﻌﺔ ﳉﻤﻴﻊ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،٬‬ﻭﱂ ﻳﻠﺤﻆ ﻓﻴﻬﺎ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻮﺿﻊ ﺟﻬﺔ‬
‫ﻣﻦ ﻛﻤﺎﻻ‪N‬ﺎ ﺩﻭﻥ ﺟﻬﺔ ﺻﺢ ﺃﻥ ﻳﻘﺎﻝ‪:‬ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﻣﻮﺿﻮﻉ ﻟﻠﺬﺍﺕ ﺍﳌﺴﺘﺠﻤﻌﺔ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‬
‫…( )‪ ،٬(1‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ‪.‬‬

‫ﺃﻗﻮﻝ‪ :‬ﻭﻓﻴﻪ‪:‬‬

‫‪ 1‬ﺇﻥ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ( ﺍﺳﺘﺨﺪﻡ ﻗﻴﺎﺱ ﺍﻟﺘﻤﺜﻴﻞ ﻭﻫﻮ ﺑﺎﻃﻞ‪ ،٬‬ﺑﻞ ﻭﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﳌﻐﺎﻟﻄﺔ ﻓﻼ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﺱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲞﻠﻘﻪ‪.‬‬

‫‪ -1‬اﻟﺒﻴﺎن ‪ :‬ص‪.451‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 120‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫‪ 2‬ﺇﻥ ﻣﻔﻬﻮﻡ ﺍﻷﻟﻮﻫﻴﺔ ﻣﻮﺿﻮﻉ ﻟﻪ ﻟﻔﻆ ﺇﻟﻪ‪ ،٬‬ﻭﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﻭﺍﻗﻌﺔ ﺿﻤﻦ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻓﻬﻲ‬
‫ﻣﺼﺪﺍﻕ ﻟﻪ ﰲ ﺍﳋﺎﺭﺝ‪،٬‬ﻭﻟﻮ ﱂ ﺗﻜﻦ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﻣﺼﺪﺍﻗﹰﺎ ﳌﻔﻬﻮﻡ ﺍﻷﻟﻮﻫ ـﻴﺔ ﳌﺎ ﻭﻗﻊ ﺍﻟﺸﺮﻙ‬
‫ﻼ‪ ،٬‬ﻓﺎﻹﻧﺴﺎﻥ ﳌﺎ ﺣﺼﻞ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻷﻟﻮﻫﻴﺔ ﺃﺧﺬ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺼﺪﺍﻕ ﻟﻪ ﰲ ﺍﳋﺎﺭﺝ ﻓﻮﻗﻊ‬ ‫ﺃﺻ ﹰ‬
‫ﺍﳋﻄﺄ ﰲ ﺍﳌﺼﺪﺍﻕ ﻭﺍﳓﺮﻑ ﺃﻧﺎﺱ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻓﺄﻟ‪â‬ﻬﻮﺍ ﺍﳊﺠﺮ ﻭﺍﻟﺸﺠﺮ ﻭﺍﲣﺬﻭﺍ ﺍﻷﺻﻨﺎﻡ ﺁﳍﺔ ﺗﻌﺒﺪ‬
‫ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻭﻻ ﺃﺣﺪ ﻳﻘﻮﻝ ﺇﻧﻪ ﳚﺐ ﺃﻥ ﻳﻮﺿﻊ ﻟﻔﻆ ﺇﺯﺍﺀ ﻛﻞ ﻣﺼﺪﺍﻕ‪ ،٬‬ﻓﺎﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ‬
‫ﺭﲪﻪ ﺍﷲ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺧﻠﻂ ﺑﲔ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﺼﺪﺍﻕ‪.‬‬
‫ﻭﱂ ﺃﻋ̃ﺮﺽ ﻟﺒﺎﻗﻲ ﻛﻼﻡ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ؛ ﻷﻧﻪ ﺍﻧﺘﻘﺾ ﻣﻦ ﺃﺻﻠﻪ ﻭﻗﺪ ﺑﻨﺎﻩ ﺍﻟﺴﻴﺪ )ﺭﲪﻪ ﺍﷲ( ﻋﻠﻰ‬
‫ﻭﻫﻢ ﺗﺒﲔ ﺑﻄﻼﻧﻪ‪.‬‬

‫ﻭﺍﳊﻖ‪ ،٬‬ﺇ̃ﻧﺈﺳﻢ ﺍﷲ ﻟﻴﺲ ﻋﻠﻤﹰﺎ ﺟﺎﻣﺪﹰﺍ ﻛﻤﺎ ﺗﻮﻫﻢ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ )ﺭﲪﻪ ﺍﷲ(‪ ،٬‬ﻭﻗ ـﺪ ﺭﻭﻱ ﻋﻨﻬﻢ‬
‫ﻣﺎ ﻳﺒﲔ ﺃﻧﻪ ﻣﺸﺘﻖ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،٬‬ﻛﻤﺎ ﻭﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﺳﺘﺨﺪﻡ ﻟﻠﺬﺍﺕ ﺇﺳﻢ ﺍﷲ ﻛﻤﺎ ﺍﺳﺘﺨﺪﻡ ﺇﻟﻪ‪ ،٬‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭﻣ@ﺎ ‪G‬ﻣ ‪A‬ﻦ ﹺﺇﹶﻟ ‪o‬ﻪ ﹺﺇﻟ‪m‬ﺎ ﺇﹺﻟﹶﻪ‪ Â‬ﻭ@ﺍﺣ‪G‬ﺪ‪ ،٬(1)﴾Â‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻧﻈﲑ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﻱ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﺳﺘﺨﺪﻡ ﺇﻟﻪ‬
‫ﻭﺍﺣﺪ ﰲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬

‫ﺕ @ﻭﻓ‪G‬ﻲ‬
‫ﺴ @ﻤ ـﺎﻭ@ﺍ ‪G‬‬
‫ﻛﻤﺎ ﺍﺳﺘﺨﺪﻡ ﺍﻟﻘﺮﺁﻥ ﺍﺳﻢ ﺍﷲ ﲟﻌﲎ ﺇﻟﻪ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻭﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﺍﻟ ﱠ‬
‫ﺍﹾﻟﹶﺄﺭ‪A‬ﺽ﴾)‪ ،٬(2‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﺳﻢ ﺍﷲ ﲟﻌﲎ ﺇﻟﻪ‪ ،٬‬ﻭﻻ ﺩﺍﻋﻲ ﻟﻠﻌﻨﺎﺀ ﺍﻟﺬﻱ ﲡﺸﻤﻪ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ‬
‫)ﺭﲪﻪ ﺍﷲ( ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،٬‬ﻓﻘﺪ ﲣﺒﻂ ﺍﻟﻌﺸﻮﺍﺀ ﻭﺧﺎﺽ ﰲ ﻣﻘﺎﻡ ﺃﺟﻨﱯ ﻋﻦ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‪،٬‬‬
‫ﻓﺄﻛﻴﺪ ﺃ ﹼﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳏﻴﻂ ﺑﺎﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻳﻌﻠﻢ ﺳﺮﻛﻢ ﻭﺟﻬﺮﻛﻢ‪ ،٬‬ﻭﻟﻜﻦ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
‫ﺍﺳﺘﺨﺪﻣﺖ )ﺍﷲ( ﲟﻌﲎ ﺇﻟﻪ‪ ،٬‬ﻭﻫﺬﺍ ﻳﻔﻬﻤﻪ ﻛﻞ ﻋﺮﰊ ﺩﻭﻥ ﻋﻨﺎﺀ‪ ،٬‬ﻭﻛﻔﺔ ﻫﺬﺍ ﺍﳌﻌﲎ ﺭﺍﺟﺤﺔ ﻟﺪﻯ ﻛﻞ‬
‫ﺻﺎﺣﺐ ﻓﻬﻢ ﻣﺴﺘﻘﻴﻢ‪ ،٬‬ﻭﺃﻛﺘﻔﻲ ™ﺬﺍ ﺍﻟﻘﺪﺭ ﻓﻘﺪ ﺗﺒﲔ ﺃﻥ ﺍﺳﻢ ﺍﷲ ﻟﻴﺲ ﻋﻠﻤﹰﺎ ﺟﺎﻣﺪﹰﺍ‪.‬‬

‫ﺍﻵﻥ ﻧﻌﻮﺩ ﺇﱃ ﺇﺟﺎﺑﺔ ﺍﻟﺴﺆﺍﻝ‪) :‬ﺍﷲ‪ :‬ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ ﺍﻟﻨﺎﺱ ﺇﲰﹰﺎ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺑﻞ ﻫﻮ‬
‫ﺑﺎﻟﻔﻌﻞ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﻓﻘﻂ ﺇﺫﺍ ﻛﺎﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻄﻠﻖ ﺇﺫﺍ ﱂ ‪Þ‬ﻳﺮ‪Æ‬ﺩ ﺑﻪ‬
‫ﺍﻷﻟﻮﻫﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﻏﲑ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﳌﻘﺪﺳﺔ ؟(‪.‬‬

‫‪ -1‬اﻟﻤﺎﺋﺪة ‪.73 :‬‬

‫‪ -2‬اﻷﻧﻌﺎم ‪.3 :‬‬
‫‪121...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ ﲝﺴﺐ ﻣﺎ ﺗﻘﺪﻡ‪ :‬ﻧﻌﻢ ﳝﻜﻦ ﺃﻥ ﻳﻄﻠﻖ ﻭﻟﻜﻦ ﻣﺎ ﳝﻨﻊ ﺇﻃﻼﻗﻪ ﻫﻮ ﺍﻻﺳﺘﻌﻤﺎﻝ‬
‫ﲤﺎﻣﹰﺎ ﻛﻤﺎ ﳝﻨﻊ ﺇﻃﻼﻕ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﻏﲑﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،٬‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳌﻨﻊ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﺮﺗﻔﻊ ﺑﻮﺿﻊ ﻗﻴﺪ ﺃﻭ ﻭﺻﻒ ﺇﺿﺎﰲ ﳝﻴﺰﻩ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻋﻠﻰ ﻏﲑ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻛﺎﻟﻘﻮﻝ‪) :‬ﺍﷲ ﰲ‬
‫ﺍﳋﻠﻖ(‪ ،٬‬ﺃﻱ ﲟﻌﲎ ﺻﻮﺭﺓ ﺍﷲ)‪ (1‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ‪ ،٬‬ﻭﲟﻌﲎ ﺭﻭﺡ ﺍﷲ)‪ (2‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘ ـﺮﺁﻥ ‪،٬‬‬
‫ﻕ ﹶﺃ‪A‬ﻳﺪ‪G‬ﻳ ﹺﻬ ‪A‬ﻢ﴾)‪ ،٬(3‬ﺃﻭﻛﺎﻟﻘﻮﻝ‪@ ﴿ :‬ﻫ ﹾﻞ ﻳ@ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇ ‪m‬ﻻ ﺃﹶﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ﹼﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ‬
‫ﺃﻭﻛﺎﻟﻘﻮﻝ‪@﴿ :‬ﻳﺪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﹶﻓ ‪A‬ﻮ @‬
‫ﱢﻣ @ﻦ ﺍﹾﻟ @ﻐﻤ@ﺎ ﹺﻡ﴾)‪.(4‬‬

‫***‬

‫‪ -1‬أن اﷲ ﺧﻠﻖ ﺁدم ﻋﻠﻰ ﺻﻮرﺗﻪ‪.‬‬

‫ص ‪.72:‬‬ ‫ﻦ( ّ‬ ‫ﺟﺪِﻳ َ‬ ‫ﻦ رُوﺣِﻲ َﻓ َﻘﻌُﻮا َﻟ ُﻪ ﺳَﺎ ِ‬ ‫ﺖ ﻓِﻴ ِﻪ ِﻣ ْ‬ ‫ﺨ ُ‬‫ﺳﻮﱠ ْﻳ ُﺘ ُﻪ َو َﻧ َﻔ ْ‬
‫‪ -2‬ﻗﺎل ﺗﻌﺎﻟﻰ ‪َ ) :‬ﻓ ِﺈذَا َ‬
‫ق َأ ْﻳﺪِﻳ ِﻬ ْﻢ( اﻟﻔﺘﺢ ‪.10:‬‬ ‫ن اﻟﱠﻠ َﻪ َﻳ ُﺪ اﻟﱠﻠ ِﻪ َﻓ ْﻮ َ‬
‫ﻚ إِ ﱠﻧﻤَﺎ ُﻳﺒَﺎ ِﻳﻌُﻮ َ‬ ‫ﻦ ُﻳﺒَﺎ ِﻳﻌُﻮ َﻧ َ‬
‫ن اﱠﻟﺬِﻳ َ‬
‫‪ِ) -3‬إ ﱠ‬
‫ﺟ ُﻊ‬
‫ﻲ ا َﻷ ْﻣ ُﺮ َوِإﻟَﻰ اﻟّﻠ ِﻪ ُﺗ ْﺮ َ‬
‫ﻀَ‬
‫ﻦ ا ْﻟ َﻐﻤَـﺎ ِم وَا ْﻟﻤَﻶ ِﺋﻜَـ ُﺔ َو ُﻗ ِ‬ ‫ن ِإ ﱠﻻ أَن َﻳ ْﺄ ِﺗ َﻴ ُﻬ ُﻢ اﻟّﻠ ُﻪ ﻓِﻲ ُ‬
‫ﻇ َﻠ ٍﻞ ﱢﻣ َ‬ ‫ﻈﺮُو َ‬ ‫‪ -4‬ﻗﺎل ﺗﻌﺎﻟﻰ ‪َ ) :‬ه ْﻞ ﻳَﻨ ُ‬
‫اﻷﻣُـﻮ ُر( اﻟﺒﻘﺮة ‪.210 :‬‬
 ‫ﻣﻠﺤﻖ ‪2‬‬
‫ﺃﻗﻮﺍﳍﻢ ﰲ ﻛﻮﻥ ﺍﺳﻢ ﺍﷲ ﻋﻠﻤﹰﺎ ﺃﻡ ﻣﺸﺘﻘﹰﺎ‬

‫ﻟﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻫﺬﺍ ﺍﻻﺳﻢ ﻫﻞ ﻫﻮ ﻣﺸﺘﻖ ﺃﻭ ﻣﻮﺿﻮﻉ ﻟﻠﺬﺍﺕ ﻋﻠﻤﺎﹰ؟‬

‫ﻓﺬﻫﺐ ﺇﱃ ﺍﻷﻭﻝ ﻛﺜﲑ ﻣﻨﻬﻢ‪ ،٬‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﺷﺘﻘﺎﻗﻪ ﻭﺃﺻﻠﻪ‪:‬‬

‫ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﺻﻠﻪ "ﺇﻻﻩ" ﻣﺜﻞ ﻓﻌﺎﻝ؛ ﻓﺄﺩﺧﻠﺖ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﺑﺪﻻ ﻋﻦ ﺍﳍﻤﺰﺓ‪ ،٬‬ﻣﺜﻞ‪:‬‬
‫ﺍﻟﻨﺎﺱ ﺃﺻﻠﻪ ﺃﻧﺎﺱ‪.‬‬

‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ "ﻻﻩ" ﻭﻋﻠﻴﻪ ﺩﺧﻠﺖ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻟﻠﺘﻌﻈﻴﻢ‪ ،٬‬ﻭﲤﺜﻠﻮﺍ ﺑﺎﻟﻘﻮﻝ‪:‬‬

‫ﻻﻩ ﺍﺑﻦ ﻋﻤﻚ ﻻ ﺃﻓﻀﻠﺖ ﰲ ﺣﺴﺐ ‪ ...‬ﻋﲏ ﻭﻻ ﺃﻧﺖ ﺩﻳﺎﱐ ﻓﺘﺨﺰﻭﱐ‬

‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻣﻌﲎ )ﺑﺴﻢ ﺍﷲ( ﺑﺴﻢ ﺍﻹﻟﻪ‪ ،٬‬ﻓﺤﺬﻓﻮﺍ ﺍﳍﻤﺰﺓ ﻭﺃﺩﻏﻤﻮﺍ ﺍﻟﻼﻡ ﺍﻷﻭﱃ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻓﺼﺎﺭﺗﺎ ﻻﻣﹰﺎ ﻣﺸﺪﺩﺓ‪ ،٬‬ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪m﴿:‬ﻟﻜ‪G‬ﻨﱠﺎ ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﺭﺑﱢﻲ﴾)‪(1‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﻟﻜﻦ ﺃﻧﺎ‪.‬‬

‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻫﻮ ﻣﺸﺘﻖ ﻣﻦ )ﻭﻟﻪ( ﺇﺫﺍ ﲢﲑ‪ ،٬‬ﻭﺍﻟﻮﻟﻪ‪ :‬ﺫﻫﺎﺏ ﺍﻟﻌﻘﻞ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ ﻭﺍﻟﻪ ﻭﺍﻣﺮﺃﺓ ﻭﺍﳍﺔ‬
‫ﻭﻭﺍﻟﻪ‪ ،٬‬ﻭﻣﺎﺀ ﻣﻮﻟﻪ‪ :‬ﺃﺭﺳﻞ ﰲ ﺍﻟﺼﺤﺎﺭﻯ‪ .‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﺗﺘﺤﲑ ﺍﻷﻟﺒﺎﺏ ﻭﺗﺬﻫﺐ ﰲ ﺣﻘﺎﺋﻖ ﺻﻔﺎﺗﻪ‬
‫ﻭﺍﻟﻔﻜﺮ ﰲ ﻣﻌﺮﻓﺘﻪ‪ .‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺃﺻﻞ "ﺇﻻﻩ" ﻭ"ﻻﻩ" ﻭﺃﻥ ﺍﳍﻤﺰﺓ ﻣﺒﺪﻟﺔ ﻣﻦ ﻭﺍﻭ ﻛﻤﺎ ﺃﺑﺪﻟﺖ ﰲ ﺇﺷﺎﺡ‬
‫ﻭﻭﺷﺎﺡ‪ ،٬‬ﻭﺇﺳﺎﺩﺓ ﻭﻭﺳﺎﺩﺓ‪.‬‬

‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﳕﺎ ﲰﻲ "ﺍﷲ" ﺇﳍﹰﺎ؛ ﻷﻥ ﺍﳋﻠﻖ ﻳﺘﺄﳍﻮﻥ ﺇﻟﻴﻪ ﰲ ﺣﻮﺍﺋﺠﻬﻢ‪ ،٬‬ﻭﻳﺘﻀﺮﻋﻮﻥ ﺇﻟﻴﻪ ﻋﻨﺪ‬
‫ﺷﺪﺍﺋﺪﻫﻢ‪.‬‬

‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻷﻥ ﺍﳋﻠﻖ ﻳﺄﳍﻮﻥ ﺇﻟﻴﻪ )ﺑﻨﺼﺐ ﺍﻟﻼﻡ(‪ ،٬‬ﻭﻳﺄﳍﻮﻥ ﺃﻳﻀﹰﺎ )ﺑﻜﺴﺮﻫﺎ( ﻭﳘﺎ ﻟﻐﺘﺎﻥ‪.‬‬

‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻣﺸﺘﻖ ﻣﻦ ﺍﻻﺭﺗﻔﺎﻉ‪ ،٬‬ﻓﻜﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ﻟﻜﻞ ﺷﻲﺀ ﻣﺮﺗﻔﻊ‪ :‬ﻻﻫﺎﹰ‪ ،٬‬ﻓﻜﺎﻧﻮﺍ‬
‫ﻳﻘﻮﻟﻮﻥ ﺇﺫﺍ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ ﻻﻫﺖ‪.‬‬

‫‪ -1‬اﻟﻜﻬﻒ ‪.38 :‬‬

‫‪123...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻗ ـﺎﻟﻮﺍ‪ :‬ﻫﻮ ﻣﺸﺘ ـﻖ ﻣﻦ ﺃﻟﻪ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺗﻌﺒﺪ‪ ،٬‬ﻭﺗﺄﻟ ـﻪ ﺇﺫﺍ ﺗﻨﺴﻚ‪ ،٬‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟ ـﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿ﻭﻳﺬﺭﻙ ﻭﺇﻻﻫﺘﻚ﴾)‪ ،٬(1‬ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻓﺈﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻋﺒﺎﺩﺗﻚ‪ ،٬‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺎﺳﻢ‬
‫ﺍﷲ ﻣﺸﺘﻖ ﻣﻦ ﻫﺬﺍ‪ ،٬‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻌﻨﺎﻩ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،٬‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﳌﻮﺣﺪﻳﻦ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،٬‬ﻣﻌﻨﺎﻩ‬
‫ﻻ ﻣﻌﺒﻮﺩ ﻏﲑ ﺍﷲ‪ .‬ﻭ"ﺇﻻ" ﰲ ﺍﻟﻜﻠﻤﺔ ﲟﻌﲎ ﻏﲑ‪ ،٬‬ﻻ ﲟﻌﲎ ﺍﻻﺳﺘﺜﻨﺎﺀ‪.‬‬

‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺇﻥ ﺍﻷﺻﻞ ﻓﻴﻪ "ﺍﳍﺎﺀ" ﺍﻟﱵ ﻫﻲ ﺍﻟﻜﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻐﺎﺋﺐ‪ ،٬‬ﻭﺫﻟﻚ ﺃ—ﻢ ﺃﺛﺒﺘﻮﻩ ﻣﻮﺟﻮﺩﹰﺍ‬
‫ﰲ ﻓﻄﺮﺓ ﻋﻘﻮﳍﻢ ﻓﺄﺷﺎﺭﻭﺍ ﺇﻟﻴﻪ ﲝﺮﻑ ﺍﻟﻜﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻐﺎﺋﺐ‪ ،٬‬ﰒ ﺯﻳﺪﺕ ﻓﻴﻪ ﻻﻡ ﺍﳌﻠﻚ ﺇﺫ ﻗﺪ ﻋﻠﻤﻮﺍ ﺃﻧﻪ‬
‫ﺧﺎﻟﻖ ﺍﻷﺷﻴﺎﺀ ﻭﻣﺎﻟﻜﻬﺎ ﻓﺼﺎﺭ "ﻟﻪ" ﰒ ﺯﻳﺪﺕ ﻓﻴﻪ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﺗﻌﻈﻴﻤﹰﺎ ﻭﺗﻔﺨﻴﻤﹰﺎ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻗﺎﻟﻮﺍ ﻫﻮ ﺍﺳﻢ ﻋﻠﻢ ﺟﺎﻣﺪ ﻏﲑ ﻣﺸﺘﻖ‪ ،٬‬ﺃﻱ ﻟﻴﺲ ﳚﺐ ﻓﻴﻪ ﻛﻞ ﻟﻔﻆ ﺍﻻﺷﺘﻘﺎﻕ‬
‫ﻭﺇﻻ ﺗﺴﻠﺴﻠﻮﻗﺎﻝ ﺑﻪ ﺑﻌﻀﻬﻢ ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻻﺯﻣﺔ ﻟﻪ ﻻ ﳚﻮﺯ ﺣﺬﻓﻬﻤﺎ ﻣﻨﻪ‪ .‬ﻭﻗﺎﻟﻮﺍ ﺍﻟﺪﻟﻴﻞ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻣﻦ ﺑﻨﻴﺔ ﻫﺬﺍ ﺍﻻﺳﻢ‪ ،٬‬ﻭﱂ ﻳﺪﺧﻼ ﻟﻠﺘﻌﺮﻳﻒ ﺩﺧﻮﻝ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻋﻠﻴﻪ‬
‫ﻛﻘﻮﻟﻚ‪ :‬ﻳﺎ ﺍﻟﻠﻬﻮﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﻻ ﲡﺘﻤﻊ ﻣﻊ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻟﻠﺘﻌﺮﻳﻒ‪ ،٬‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﻻ ﺗﻘﻮﻝ‪ :‬ﻳﺎ‬
‫ﺍﻟﺮﲪﻦ ﻭﻻ ﻳﺎ ﺍﻟﺮﺣﻴﻢ‪ ،٬‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻳﺎ ﺍﷲ‪ ،٬‬ﻓﺪﻝ ﻋﻠﻰ ﺃ—ﻤﺎ ﻣﻦ ﺑﻨﻴﺔ ﺍﻻﺳﻢ‪ .‬ﻫﺬﻩ ﺑﻌﺾ ﺃﻗﻮﺍﳍﻢ‬
‫ﻭﺗﺒﲔ ﺑﻮﺿﻮﺡ ﻭﺟﻼﺀ ﺃ—ﻢ ﳐﺘﻠﻔﻮﻥ ﺍﺧﺘﻼﻓﹰﺎ ﻛﺒﲑﹰﺍ ﺟﺪﹰﺍ‪ ،٬‬ﻭﻟﻠﻤﺰﻳﺪ ﳝﻜﻦ ﻣﺮﺍﺟﻌﺔ ﺃﻗﻮﺍﻝ ﺑﻌﻀﻬﻢ ﻣﻦ‬
‫ﺃﻣﺜﺎﻝ‪ :‬ﺳﻴﺒﻮﻳﻪ‪ ،٬‬ﻭﺍﳋﻠﻴﻞ‪ ،٬‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،٬‬ﻭﺍﻟﻔﺮﺍﺀ ‪ ،٬‬ﻭﺍﻟﻐﺰﺍﱄ‪ ،٬‬ﻭﺍﻟﻘﺮﻃﱯ‪ ....‬ﻭﻏﲑﻫﻢ‪.‬‬

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‫‪ -1‬اﻻﻋﺮاف ‪.127 :‬‬

 ‫ﻣﻠﺤﻖ ‪3‬‬

‫ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﳑﺎ ﰲ ﻛﺘﺐ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﻛﻠﻬﺎ ﲡﺴﻴﻢ ﻭﺣﺪ ﷲ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‪،٬‬‬
‫ﻭﻟﻺﺧﺘﺼﺎﺭ ﺃﻗﺘﺼﺮ ﻋﻠﻰ ﻧﻘﻞ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﻛﺘﺎﺏ )ﳌﻌﺔ ﺍﻻﻋﺘﻘﺎﺩ( ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﻭﺗﻌﻠﻴﻖ ﺍﺑﻦ‬
‫ﺟﱪﻳﻦ ﻭﺑﻌﺾ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺟﱪﻳﻦ ﺍﳌﻠﺤﻘﺔ ™ﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﺑﻌﺾ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺒ ـﺎﺏ‪:‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﻛﺘﺎﺏ )ﳌﻌﺔ ﺍﻻﻋﺘﻘﺎﺩ(‪:‬‬

‫ﲔ ‪á‬ﻟ ‪Æ‬ﺮﱢﺑ ﹺﻬ ‪ã‬ﻢ ﻭ‪Æ‬ﺍﹾﻟ ‪Þ‬ﻤ ‪ã‬ﺆ ‪á‬ﻣﻨ‪Þ‬ﻮ ﹶﻥ ‪Æ‬ﻳ ‪Æ‬ﺮ ‪ã‬ﻭ ﹶﻥ ‪Æ‬ﺭﱠﺑ ‪Þ‬ﻬ ‪ã‬ﻢ ﹺﺑﹶﺄ‪ã‬ﺑﺼ‪Æ‬ﺎ ﹺﺭ ‪á‬ﻫ ‪ã‬ﻢ ﻭ‪Æ‬ﻳ‪Æ‬ﺰ‪Þ‬ﻭﺭ‪Þ‬ﻭﻧ‪Æ‬ﻪ‪،٬Þ‬‬
‫ﺼ ﹲﻞ ﺭ‪ã Þ‬ﺅ‪Æ‬ﻳﺔﹸ ﺍﻟﹾﻤ‪Þ‬ﺆ‪á ã‬ﻣﹺﻨ ‪Æ‬‬
‫)ﹶﻓ ‪ã‬‬
‫‪Æ‬ﻭ‪Þ‬ﻳ ﹶﻜ‪þ‬ﻠ ‪Þ‬ﻤ ‪Þ‬ﻬﻢ‪Æ ،٬ã‬ﻭ‪Þ‬ﻳ ﹶﻜ‪þ‬ﻠﻤ‪Þ‬ﻮ‪Æ‬ﻧﻪ‪ ،٬Þ‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪â‬ﻠ ‪Þ‬ﻪ ﺗ‪Æ‬ﻌ‪Æ‬ﺎﻟﹶﻰ‪﴿ :‬ﻭ‪M‬ﺟ‪M‬ﻮﻩ‪@ Â‬ﻳ ‪A‬ﻮ @ﻣ‪G‬ﺌ ‪o‬ﺬ ﻧ@ﺎﺿ‪G‬ﺮ@ﺓﹲ ﹺﺇﻟﹶﻰ @ﺭﱢﺑﻬ@ﺎ ﻧ@ﺎﻇ‪G‬ﺮ@ﺓﹲ﴾)‪Æ ،٬(1‬ﻭﻗﹶﺎ ﹶﻝ ‪Æ‬ﺗﻌ‪Æ‬ﺎﻟﹶﻰ‪:‬‬
‫ﻚ ﻓ‪á‬ﻲ ﺣ‪Æ‬ﺎ ﹺﻝ ﺍﻟﺴﱡﺨ‪ã‬ﻂ‪Æ ،٬á‬ﺩﻝ‪ â‬ﻋ‪Æ‬ﻠﹶﻰ‬
‫ﺐ ﺃﹸﻭﹶﻟ‪á‬ﺌ ‪Æ‬‬ ‫ﺤﺠ‪M‬ﻮﺑ‪M‬ﻮ ﹶﻥ﴾)‪ ،٬(2‬ﹶﻓﹶﻠﻤﱠﺎ ‪Æ‬ﺣ ‪Æ‬‬
‫ﺠ ‪Æ‬‬ ‫﴿ﻛﹶﻠ‪m‬ﺎ ﹺﺇﱠﻧ ‪M‬ﻬ ‪A‬ﻢ @ﻋ ‪A‬ﻦ @ﺭﱢﺑ ﹺﻬ ‪A‬ﻢ @ﻳ ‪A‬ﻮ @ﻣ‪G‬ﺌ ‪o‬ﺬ ﹶﻟ @ﻤ ‪A‬‬
‫ﺻ‪Æ‬ﻠ‪â‬ﻰ ﺍﻟ‪â‬ﻠ ‪Þ‬ﻪ ‪Æ‬ﻋﹶﻠ‪ã‬ﻴ ‪á‬ﻪ‬ ‫ﲔ ‪Æ‬ﻳ ‪Æ‬ﺮﻭ‪Æã‬ﻧﻪ‪ Þ‬ﻓ‪á‬ﻲ ﺣ‪Æ‬ﺎ ﹺﻝ ﺍﻟ ﱢﺮﺿ‪Æ‬ﻰ‪Æ ،٬‬ﻭﹺﺇﻟ‪â‬ﺎ ﹶﻟ ‪ã‬ﻢ ‪Æ‬ﻳ ﹸﻜ ‪ã‬ﻦ ‪Æ‬ﺑ‪ã‬ﻴ‪Æ‬ﻨ ‪Þ‬ﻬﻤ‪Æ‬ﺎ ﹶﻓ ‪ã‬ﺮﻕ‪Æ ،٬ñ‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻨﹺﺒ ﱡﻲ‬
‫ﹶﺃﻥ‪ â‬ﺍﹾﻟ ‪Þ‬ﻤ ‪ã‬ﺆ ‪á‬ﻣﹺﻨ ‪Æ‬‬
‫ﺻﺤ‪á‬ﻴ ‪ñ‬ﺢ‬ ‫‪Æ‬ﻭ ‪Æ‬ﺳﻠ‪Æ â‬ﻢ ‪) :‬ﹺﺇﱠﻧ ﹸﻜ ‪A‬ﻢ @ﺳ@ﺘ @ﺮ ‪A‬ﻭ ﹶﻥ @ﺭﱠﺑ ﹸﻜ ‪A‬ﻢ ﹶﻛﻤ@ﺎ @ﺗ @ﺮ ‪A‬ﻭ ﹶﻥ @ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘ @ﻤ @ﺮ ﻟﹶﺎ ﺗ‪M‬ﻀ@ﺎﻣﱡﻮ ﹶﻥ ﻓ‪G‬ﻲ ﺭ‪M‬ﺅ‪@A‬ﻳ‪G‬ﺘ ‪G‬ﻪ(‪Æ ،٬‬ﺣﺪ‪á‬ﻳ ﹲ‬
‫ﺚ ‪Æ‬‬
‫ﺸﺒﹺﻴ ‪ñ‬ﻪ ﻟ‪á‬ﻠﺮﱡﺅ‪ã‬ﻳ‪Æ‬ﺔ‪ ،٬á‬ﻟﹶﺎ ‪á‬ﻟ ﹾﻠ ‪Æ‬ﻤ ‪ã‬ﺮ‪á‬ﺋﻲﱢ‪ ،٬‬ﹶﻓﹺﺈﻥ‪ â‬ﺍﻟﻠ‪Æ â‬ﻪ ﺗ‪Æ‬ﻌ‪Æ‬ﺎﻟﹶﻰ ﻟﹶﺎ ‪Æ‬ﺷﺒﹺﻴ ‪Æ‬ﻪ ﹶﻟﻪ‪Æ ،٬Þ‬ﻭﻟﹶﺎ ‪Æ‬ﻧ ‪á‬ﻈ ‪Æ‬ﲑ( )‪.(3‬‬
‫‪Þ‬ﻣﱠﺘ ﹶﻔ ‪ñ‬ﻖ ‪Æ‬ﻋﹶﻠ‪ã‬ﻴ ‪á‬ﻪ ‪Æ‬ﻭ ‪Æ‬ﻫﺬﹶﺍ ‪Æ‬ﺗ ‪ã‬‬

‫ﻭﻋﻠﻖ ﺍﺑﻦ ﺟﱪﻳﻦ ﻋﻠﻴﻪ ﻓﻘﺎﻝ‪:‬‬

‫)ﻭﺃﻣﺎ ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﻵﺧﺮﺓ ﻓﺄﺛﺒﺘﻬﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺭﺅﻳ ـﺔ ﺻﺮﳛﺔ‪ ،٬‬ﺃﻥ ﺍﳌﺆﻣﻨ ـﲔ ﰲ ﺍﳉﻨ ـﺔ ﻳﺮﻭﻥ ﺍﷲ‬
‫"ﺗﻌﺎﱃ" ﻭﻳﺰﻭﺭﻭﻧﻪ‪ ،٬‬ﻭﻳﻜﻠﻤﻬﻢ ﻭﻳﻜﻠﻤﻮﻧﻪ ‪.............‬ﻋﺮﻓﻨﺎ ﺑﺬﻟﻚ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،٬‬ﻭﻫﻞ‬
‫ﻧﻘﻮﻝ‪ :‬ﺇ—ﻢ ﻳﺮﻭﻧﻪ ﰲ ﺟﻬﺔ؟ ﻻ ﺷﻚ ﺃ—ﻢ ﻳﺮﻭﻧﻪ ﻣﻦ ﻓﻮﻗﻬﻢ‪ ،٬‬ﻭﺃ—ﻢ ﻳﺮﻭﻧﻪ ﺭﺅﻳﺔ ﺣﻘﻴﻘﻴﺔ ﻭﺭﺅﻳﺔ ﻣﻘﺎﺑﻠﺔ‬
‫ﻛﻤﺎ ﻳﺸﺎﺀﻭﻥ‪ ،٬‬ﻭﺃﻥ ﺍﻷﺩﻟﺔ ﻭﺍﺿﺤﺔ‪ ،٬‬ﻭﻣﻦ ﺃﺻﺤﻬﺎ ﺣﺪﻳﺚ ﺟﺮﻳﺮ ﻟﻘﻮﻟﻪ‪) :‬ﻛﻤﺎ ﺗﺮﻭﻥ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ‬
‫ﺍﻟﺒﺪﺭ( ﺃﻭ‪) :‬ﻛﻤﺎ ﺗﺮﻭﻥ ﻫﺬﺍ ﺍﻟﻘﻤﺮ(‪.‬‬

‫ﻭﺍﻟﺘﺸﺒﻴﻪ ﻫﻨﺎ ﻟﻠﺮﺅﻳﺔ‪ ،٬‬ﺷﺒﻪ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﺮﺅﻳﺔ‪ ،٬‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺗﺸﺒﻴﻪ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﺑﺎﻟﻘﻤﺮ‪ ،٬‬ﻭﺇﳕﺎ‬
‫ﺗﺸﺒﻴﻪ ﺭﺅﻳﺘﻜﻢ ﺑﺄ—ﺎ ﺭﺅﻳﺔ ﺣﻘﻴﻘﻴﺔ ﻛﺮﺅﻳﺘﻜﻢ ﳍﺬﺍ ﺍﻟﻘﻤﺮ(‪.‬‬

‫‪ -1‬ﺳﻮرة اﻟﻮاﻗﻌﺔ ‪.23 – 22 :‬‬

‫‪ -2‬اﻟﻤﻄﻔﻴﻴﻦ ‪.15 :‬‬
‫‪ -3‬ﻟﻤﻌﺔ اﻻﻋﺘﻘﺎد ﻷﺑﻦ ﻗﺪاﻣﺔ اﻟﻤﻘﺪﺳﻲ‪.‬‬
‫‪125...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﱪﻳﻦ‪:‬‬

‫)ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﺫ‪G‬ﻟﻜﹸﻢ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﺭﱡﺑ ﹸﻜ ‪A‬ﻢ ﻟﹶﺎ ﹺﺇﹶﻟ @ﻪ ﺇﹺﻟ‪m‬ﺎ ﻫ‪@ M‬ﻮ ﺧ@ﺎ‪G‬ﻟﻖ‪ M‬ﹸﻛ ‪Õ‬ﻞ @ﺷ ‪A‬ﻲ ٍﺀ ﻓﹶﺎ ‪A‬ﻋ‪M‬ﺒﺪ‪M‬ﻭ ‪M‬ﻩ @ﻭﻫ‪@ M‬ﻮ‬
‫ﺨﹺﺒﲑ‪.﴾M‬‬
‫ﻒ ﺍﹾﻟ @‬
‫@ﻋﻠﹶﻰ ﹸﻛ ‪Õ‬ﻞ @ﺷ ‪A‬ﻲ ٍﺀ ﻭ@ﻛ‪G‬ﻴﻞﹲ ﻟﹶﺎ ﺗ‪A M‬ﺪ ﹺﺭﻛﹸﻪ‪ M‬ﺍﹾﻟﹶﺄ‪A‬ﺑﺼ@ﺎ ‪M‬ﺭ @ﻭﻫ‪@ M‬ﻮ ﻳ‪A M‬ﺪ ﹺﺭﻙ‪ M‬ﺍﹾﻟﹶﺄ‪A‬ﺑﺼ@ﺎ @ﺭ @ﻭﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠﻄ‪G‬ﻴ ‪M‬‬

‫ﺃﺛﺒﺖ ﺍﷲ ﺃﻥ ﺍﻷﺑﺼﺎﺭ ﻻ ﲢﻴﻂ ﺑﻪ ﻳﻌﲏ‪ :‬ﻣﱴ ﺭﺃﺗﻪ ﺍﻷﺑﺼﺎﺭ ﱂ ﲢﻂ ﺑﻪ ﺇﺫﺍ ﺣﺼﻠﺖ ﺍﻟﺮﺅﻳﺔ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ‪ ،٬‬ﻓﺈﻥ ﺍﻷﺑﺼﺎﺭ ﻻ ﲢﻴﻂ ﺑﻪ ﺃﻱ‪ :‬ﻻ ﺗﺪﺭﻙ ﻣﺎﻫﻴﺘﻪ‪ ،٬‬ﻭﻻ ﺗﺪﺭﻙ ﻛﻨﻬﻪ‪ ،٬‬ﻭﻻ ﺗﺪﺭﻙ ﻛﻴﻔﻴ ـﺔ‬
‫ﺫﺍﺗﻪ‪ ،٬‬ﻭﺫﻟﻚ ﻟﻌﻈﻤﺘﻪ ﺍﻟﱵ ﻻ ﳛﻴﻂ ﻋﻠﻤﹰﺎ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ™ﺎ‪ ،٬‬ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﻪ ﻋﻠﻤﹰﺎ‪ ،٬‬ﺇﺫﻥ ﻓﺼﺎﺭﺕ‬
‫ﻼ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﺮﺅﻳﺔ ﻻ ﻋﻠﻰ ﻧﻔﻴﻬﺎ‪ ،٬‬ﻭﻟﻜﻨﻬﻢ ﻗﻮﻡ ﳚﻬﻠﻮﻥ(‪.‬‬
‫ﺍﻵﻳﺔ ﺩﻟﻴ ﹰ‬

‫ﻭﺃﻧﻜﺮ ﺍﺑﻦ ﺟﱪﻳﻦ ﻋﻠﻰ ﺍﻷﺷﺎﻋﺮﺓ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻌﻈﻢ ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻗﻮﳍﻢ ﺑﺄﻥ ﺍﻟﺮﺅﻳﺔ‬
‫ﻫﻨﺎ ﻗﻠﺒﻴﺔ ﻓﻘﺎﻝ ‪:‬‬

‫)ﺃﻣﺎ ﺍﻷﺷﺎﻋﺮﺓ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺄ—ﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،٬‬ﻭﺑﺄ—ﻢ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‪ :‬ﻣﻨﻬﻢ ﺷﺎﻓﻌﻴﺔ‪،٬‬‬
‫ﻭﻣﻨﻬﻢ ﻣﺎﻟﻜﻴﺔ‪ ،٬‬ﻭﻣﻨﻬﻢ ﺣﻨﻔﻴﺔ‪ ،٬‬ﻭﻣﻨﻬﻢ ﺣﻨﺎﺑﻠﺔ ﻛﺜﲑﻭﻥ‪ ،٬‬ﻭﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺃﻥ ﻳﺼﺮﺣﻮﺍ ﺑﺎﻹﻧﻜﺎﺭ‪،٬‬‬
‫ﺃﻛﺜﺮﻫﻢ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻗﺪ ﺍﺷﺘﻬﺮ ﻋﻦ ﺇﻣﺎﻣﻬﻢ ﺃﻧﻪ ﺃﺛﺒﺖ ﺍﻟﺮﺅﻳﺔ ﻓﻼ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ‪.‬‬

‫ﻳﺜﺒﺘﻮﻥ ﺍﻟﺮﺅﻳﺔ ﻭﻟﻜﻦ ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺮﺅﻳﺔ ﻋﻨﺪﻫﻢ؟ ﻟﻴﺲ ﺍﻟﺮﺅﻳﺔ ﺍﻟﱵ ﻫﻲ ﺭﺅﻳﺔ ﺍﻷﺑﺼﺎﺭ‪ ،٬‬ﺇﳕﺎ‬
‫ﻳﻔﺴﺮﻭ—ﺎ ﺑﺎﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﱵ ﺗﺘﺠﻠﻰ ﻟﻠﻘﻠﻮﺏ‪ ،٬‬ﻭﻣﻦ ﺍﳌﻜﺎﺷﻔﺎﺕ ﺍﻟﱵ ﺗﻨﻜﺸﻒ ﳍﻢ‪ ،٬‬ﻭﻳﻈﻬﺮ ﳍﻢ ﻣﻨﻬﺎ‬
‫ﻳﻘﲔ ﻭﻋﻠﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﺟﺎﻫﻠﲔ ﺑﻪ‪ ،٬‬ﲤﺤﻠﻮﺍ ﻭﻫﺬﺍ ﺑﻼ ﺷﻚ ﻗﻮﻝ ﺑﺎﻃﻞ‪ ،٬‬ﻭﺇﻧﻜﺎﺭ ﻟﻠﺤﻘﺎﺋﻖ‪ ،٬‬ﻓﺘﺠﺪﻫﻢ‬
‫ﻳﺜﺒﺘﻮﻥ ﺍﻟﺮﺅﻳﺔ ﻭﻳﻘﺮﺭﻭ—ﺎ ﰲ ﻛﺘﺐ ﺗﻔﺎﺳﲑﻫﻢ ﺣﱴ ﺃﻛﺎﺑﺮ ﺍﻷﺷﺎﻋﺮﺓ‪ :‬ﻛﺎﻟﺮﺍﺯﻱ‪ ،٬‬ﻭﺃﰊ ﺍﻟﺴﻌﻮﺩ‪،٬‬‬
‫ﻭﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،٬‬ﻭﳓﻮﻫﻢ‪ .‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﻜﻠﻤﻮﺍ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪﴿ :‬ﻭ‪M‬ﺟ‪M‬ﻮﻩ‪@ Â‬ﻳ ‪A‬ﻮ @ﻣ‪G‬ﺌ ‪o‬ﺬ ﻧ@ﺎﺿ‪G‬ﺮ@ﺓﹲ﴾‪ ،٬‬ﻗﺎﻟﻮﺍ‪:‬‬
‫)ﻳ‪Þ‬ﺮﻯ ﻧﻔﻲ ﺍﳉﻬﺔ( ﻛﻴﻒ ﻳﺮﻯ ﺑﻼ ﺟﻬﺔ‪ ،٬‬ﻳﺮﻯ ﺑﻼ ﻣﻘﺎﺑﻠﺔ! ﻣﺎ ﻫﻲ ﺍﻟﺮﺅﻳﺔ ﺑﻼ ﻣﻘﺎﺑﻠﺔ؟ ﺍﻟﺮﺅﻳﺔ ﲡﻠﻴﺎﺕ‪،٬‬‬
‫ﺍﻟﺮﺅﻳﺔ ﻣﻜﺎﺷﻔﺎﺕ‪ ،٬‬ﻓﺄﺛﺒﺘﻮﺍ ﺍﻻﺳﻢ ﻭﻟﻜﻦ ﱂ ﻳﺜﺒﺘﻮﺍ ﺍﳊﻘﻴﻘﺔ(‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪:‬‬

‫‪ ،٬‬ﺃ—ﻘﺎﻝ‪@﴿ :‬ﺗ ‪A‬ﻌ ﹶﻠﻢ‪M‬‬ ‫)ﺇﺛﺒﺎﺕ ﺻﻔﱵ ﺍﻟﻨﻔﺲ ﻭﺍ‪ê‬ﻲﺀ ﷲ ﺗﻌﺎﱃ‪ ،٬‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟىﺈﺧﺒﺎﺭﹰﺍ ﻋﻦ ﻋﻴﺴﻰ‬
‫ﻚ﴾ﻭﻗﻮﻟﻪ‪@ ﴿ :‬ﻫ ﹾﻠ@ﻴ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ‬
‫ﻚ﴾‪ ،٬‬ﻭﻗﻮﳍﺴﺒﺤﺎﻧﻪ‪@ ﴿ :‬ﻭﺟ@ﺎ َﺀ @ﺭﱡﺑ @‬
‫ﺴ @‬
‫ﻣ@ﺎ ﻓ‪G‬ﻲ @ﻧ ﹾﻔﺴِﻲ @ﻭﻟﹶﺎ ﹶﺃ ‪A‬ﻋ ﹶﻠﻢ‪ M‬ﻣ@ﺎ ﻓ‪G‬ﻲ @ﻧ ﹾﻔ ِ‬
‫ﹶﺃ ﹾﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴ ‪M‬ﻬ ‪M‬ﻢ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ﴾(‪.‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 126‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﻋﻠﻖ ﻋﻠﻴﻪ ﺍﺑﻦ ﺟﱪﻳﻦ‪ ،٬‬ﻓﻘﺎﻝ‪:‬‬

‫ﻚ﴾ ﻭﻛﺬﻟﻚ‪@ ﴿ :‬ﻫ ﹾﻞ @ﻳ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﹶﺃ ﹾﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ‬
‫)ﻓﺈﺛﺒﺎﺕ ﺻﻔﺔ ﺍ‪ê‬ﻲﺀ ﴿ @ﻭﺟ@ﺎ َﺀ @ﺭﱡﺑ @‬
‫‪G‬ﻣ @ﻦ ﺍﹾﻟ @ﻐﻤ@ﺎ ﹺﻡ ﻭ@ﺍﹾﻟ @ﻤﻠﹶﺎ‪G‬ﺋ ﹶﻜﺔﹸ﴾ ﻭﻣﺜﻠﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪@ ﴿ :‬ﻫ ﹾﻞ @ﻳ ‪A‬ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇﻟ‪m‬ﺎ ﹶﺃ ﹾﻥ @ﺗ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪M‬‬
‫ﻚ﴾ ‪......‬ﻭﳓﻦ ﻧﻘﻮﻝ‪ :‬ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺇﺗﻴﺎﻥ ﺃﻣﺮ ﺍﷲ‬
‫ﺕ @ﺭﱢﺑ @‬
‫ﻚ ﹶﺃ ‪A‬ﻭ @ﻳ ﹾﺄ‪G‬ﺗ @ﻲ @ﺑﻌ‪A‬ﺾ‪ M‬ﺁﻳ@ﺎ ‪G‬‬
‫ﺍﹾﻟ @ﻤﻠﹶﺎ‪G‬ﺋ ﹶﻜﺔﹸ ﹶﺃ ‪A‬ﻭ @ﻳ ﹾﺄ‪G‬ﺗ @ﻲ @ﺭﱡﺑ @‬
‫ﰲ ﺁﻳﺎﺕ ﺍﻣﺘﻨﺎﻉ ﺇﺗﻴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪ ،٬‬ﻭﺇﺫﺍ ﺃﺛﺒﺘﻨﺎ ﷲ ﺍﻹﺗﻴﺎﻥ ﻗﻠﻨﺎ‪ :‬ﳚﻲﺀ ﻛﻤﺎ ﻳﺸﺎﺀ(‪.‬‬

‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻷﺳﺌﻠﺔ ﻭﺇﺟﺎﺑﺔ ﺍﺑﻦ ﺟﱪﻳﻦ ﻋﻠﻴﻬﺎ ﻭﻫﻲ ﻣﻠﺤﻘﺔ ﺑﺘﻌﻠﻴﻘﻪ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ‪:‬‬

‫)ﺱ‪ :‬ﻭﻫﺬﺍ ﻳﻘﻮﻝ‪ :‬ﻳﻮﺟﺪ ﺣﺪﻳﺚ ﻭﺭﺩ ﻓﻴﻪ ﻣﺎ ﻧﺼﻪ ﳌﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﹰﺎ ‪) :‬ﻳﻄﻮﻱ ﺍﷲ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،٬‬ﰒ ﻳﺄﺧﺬﻫﻦ ﺑﻴﺪﻩ ﺍﻟﻴﻤﲎ‪ ،٬‬ﰒ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺍﳌﻠﻚ ﺃﻳﻦ ﺍﳉﺒﺎﺭﻭﻥ؟ ﺃﻳﻦ‬
‫ﺍﳌﺘﻜﱪﻭﻥ؟ﰒ ﻳﻄﻮﻱ ﺍﻷﺭﺍﺿﲔ ﺍﻟﺴﺒﻊ‪ ،٬‬ﰒ ﻳﺄﺧﺬﻫﻦ ﺑﺸﻤﺎﻟﻪ‪ ،٬‬ﰒ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺍﳌﻠﻚ‪ ،٬‬ﺃﻳﻦ ﺍﳉﺒﺎﺭﻭﻥ؟ ﺃﻳﻦ‬
‫ﺍﳌﺘﻜﱪﻭﻥ ؟‬

‫ﺝ‪ :‬ﺍﻟﺘﺴﺎﺅﻝ ﰲ ﺇﺛﺒﺎﺕ ﻟﻔﻆ ﺍﻟﺸﻤﺎﻝ ﷲ ﻛﻴﻒ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺮﺍﻭﻳﺔ ﻭﺑﲔ ﺣﺪﻳﺚ‪:‬‬
‫)ﺍﳌﻘﺴﻄﻮﻥ ﻋﻠﻰ ﻣﻨﺎﺑﺮ ﻣﻦ ﻧﻮﺭ ﻋﻦ ﳝﲔ ﺍﻟﺮﲪﻦ‪ ،٬‬ﻭﻛﻠﺘﺎ ﻳﺪﻳﻪ ﳝﲔ(‪ ،٬‬ﻳﻌﲏ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪:‬‬
‫)ﻛﻠﺘﺎ ﻳﺪﻳﻪ ﳝﲔ(‪ ،٬‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ‪) :‬ﻳﻄﻮﻳﻬﻦ ﺑﺸﻤﺎﻟﻪ(‪.‬‬

‫ﻳﻈﻬﺮ ﱄ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻤﺎﻝ ﻣﺎ ﺗﻘﺎﺑﻞ ﺍﻟﻴﻤﲔ‪ ،٬‬ﻓﺈﻥ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﻴﻤﲔ ﺍﲰﻪ ﴰﺎﻝ‪،٬‬‬
‫ﻭﻳﻈﻬﺮ ﻣﻦ ﻗﻮﻟﻪ‪) :‬ﻭﻛﻠﺘﺎ ﻳﺪﻳﻪ ﳝﲔ(ﺃﻥ ﺍﳌﺮﺍﺩ ﺃ—ﺎ ﳝﲔ ﰲ ﺍﻟﱪﻛﺔ‪ ،٬‬ﻭﰲ ﺍﳋﲑ‪ ،٬‬ﻓﺈﻥ ﺍﻟﻴ‪Þ‬ﻤﻦ ﺃﺻﻠﻪ ﻛﺜﺮﺓ‬
‫ﺍﳋﲑ ﺃﺻﻠﻪ ﺍﻟﱪﻛﺔ ﻭﺍﳋﲑ‪ ،٬‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻻ ﳐﺎﻟﻔﺔ ﺑﻴﻨﻬﻤﺎ )ﻛﻠﺘﺎ ﻳﺪﻳﻪ ﳝﲔ(ﻣﺒﺎﺭﻛﺔ ﰲ ﻛﺜﺮﺓ ﺍﳋﲑ‪ ،٬‬ﻭﷲ‬
‫ﴰﺎﻝ ﺗﻘﺎﺑﻞ ﺍﻟﻴﻤﲔ‪ ،٬‬ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﻧﻘﺺ(‪.‬‬

‫)ﺱ‪ :‬ﻫﺬﺍ ﺍﻟﺴﺎﺋﻞ ﻳﻘﻮﻝ‪ :‬ﻫﻞ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻌﻴﻨﲔ ﰲ ﺍﻟﻮﺟﻪ ﷲ ﺗﻌﺎﱃ ﻭﺃﻥ ﺍﻷﺻﺎﺑﻊ‬
‫ﰲ ﺍﻟﻴﺪ‪ ،٬‬ﻭﻫﻜﺬﺍ ﺃﻡ ﻫﺬﺍ ﻣﻦ ﺍﻟﺘﺸﺒﻴﻪ ؟‬

‫ﺝ‪ :‬ﱂ ﻳﺮﺩ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ ،٬‬ﻭﻟﻜﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺻﺎﺑﻊ ﻭﺭﺩ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻓﻴﻪ ﺃﻥ ﺫﻟﻚ‬
‫ﺍﻟﻴﻬﻮﺩﻱ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺷﺎﺭ ﺑﻴﺪﻩ‪ ،٬‬ﺃﺷﺎﺭ ﺑﺄﺻﺎﺑﻌﻪ‪ ،٬‬ﻭﻗﺎﻝ‪) :‬ﺇﻧﺎ ﻭﺟﺪﻧﺎ ﰲ‬
‫‪127...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻛﺘﺒﻨﺎ ﺃﻥ ﺍﷲ ﻳﻀﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻠﻰ ﺫﻩ ﻭﺍﻷﺭﺍﺿﲔ ﻋﻠﻰ ﺫﻩ ﻭﺍﳉﺒﺎﻝ ﻋﻠﻰ ﺫﻩ ﻭﺍﳌﻴﺎﻩ ﻭﺍﻟﺒﺤﺎﺭ ﻋﻠﻰ ﺫﻩ‬
‫ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﻋﻠﻰ ﺫﻩ ﻭﻛﻞ ﺫﻟﻚ ﻳﺸﲑ ﺇﱃ ﺃﺻﺎﺑﻌﻪ‪ ،٬‬ﻭﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺮﺃ ﺑﻌﺪ‬
‫ﻀﺘ‪M‬ﻪ‪@ M‬ﻳ ‪A‬ﻮ @ﻡ ﺍﹾﻟ ‪G‬ﻘﻴ@ﺎ @ﻣ ‪G‬ﺔ﴾ﻭﺿﺤﻚ ﺗﺼﺪﻳﻘﹰﺎ‬
‫ﺽ ﺟ@ﻤ‪G‬ﻴﻌ‪£‬ﺎ ﹶﻗﺒ‪@ A‬‬
‫ﺫﻟﻚ ﺍﻵﻳﺔ‪@ ﴿ :‬ﻭﻣ@ﺎ ﹶﻗ @ﺪﺭ‪M‬ﻭﺍ ﺍﻟ ‪m‬ﻠ @ﻪ @ﺣ ﱠﻖ ﹶﻗ ‪A‬ﺪ ﹺﺭ ‪G‬ﻩ ﻭ@ﺍﹾﻟﹶﺄ ‪A‬ﺭ ‪M‬‬
‫ﻟﻘﻮﻝ ﺍﳊﱪ( ﻓﺈﺫﺍ ﺃﻗﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ﺃﻓﺎﺩ ﺑﺄﻥ ﺍﻷﺻﺎﺑﻊ ﰲ ﺍﻟﻴﺪ‪ ،٬‬ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻣﺜﻞ‬
‫ﺃﺻﺎﺑﻊ ﺍﳌﺨﻠﻮﻗﲔ ﰲ ﺃﻧﺎﻣﻠﻬﺎ ﻭﰲ ﻃﻮﳍﺎ ﻭﰲ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،٬‬ﺑﻞ ﺇﳕﺎ ﻓﻴﻪ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺪ ﻭﻓﻴﻪ ﺇﺛﺒﺎﺕ ﺍﻷﺻﺎﺑﻊ‬
‫ﻓﻴﻬﺎ(‪.‬‬

‫)ﺱ‪ :‬ﻳﻘﻮﻝ‪ :‬ﻛﻴﻒ ﻧﻮﻓﻖ ﺑﲔ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﰲ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ﴿ ﹶﻓﹶﺜ ﱠﻢ @ﻭﺟ‪A‬ﻪ‪M‬‬
‫ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ﴾ﻭﺃ—ﺎ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻮﺟﻪ ﻭﻣﺎ ﺫﻛﺮ ﻫﻮ ﰲ ﺑﻴﺎﻥ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ﻣﻦ ﺃ—ﺎ ﺗﺪﻝ ﻋﻠﻰ ﺻﻔﺔ‬
‫ﺍﻟﻮﺟﻪ‪ ،٬‬ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻛﺬﻟﻚ ﻣﻦ ﺃ—ﺎ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﰲ "ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ" ﻓﻬﻞ ﻳﺼﺢ ﺃﻥ‬
‫ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻮﺟﻪ ﺟﺰﺀ ﻣﻦ ﺫﺍﺕ ﺍﷲ ؟‬

‫ﺝ‪:‬ﺳﺆﺍﻟﻪ ﺍﻷﻭﻝ‪ :‬ﻳﻌﲏ ﺍﳌﺸﻬﻮﺭ ﺃﻥ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ‪ ﴿ :‬ﹶﻓﹶﺜ ﱠﻢ @ﻭﺟ‪A‬ﻪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ﴾‪،٬‬ﻗﺪ ﺃﺧﺬﻫﺎ ﺑﻌﺾ ﺃﻫﻞ‬
‫ﺍﻟﻮﺣﺪﺓ ﻭﺍﻻﲢﺎﺩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ؛ ﻷ—ﻢ ﻗﺎﻟﻮﺍ ﺇﺫﺍ ﺗﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﻓﻮﺟﻪ ﺍﷲ ﻫﻨﺎ‪،٬‬‬
‫ﻭﻭﺟﻪ ﺍﷲ ﻫﻨﺎ‪ ،٬‬ﻭﻭﺟﻪ ﺍﷲ ﻫﻨﺎ‪ ،٬‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﰲ ﻣﻮﺍﺿﻊ ﻣﻦ "ﺍ‪ê‬ﻤﻮﻉ" ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﻣﻦ‬
‫ﺁﻳﺎﺕ ﺍﻟﺼﻔﺎﺕ‪ ،٬‬ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﻭﺟﻪ ﺍﷲ ﻳﻌﲏ‪ :‬ﺍﳉﻬﺔ ﺍﻟﱵ ﻳﻮﺟﻪ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻬﺎ ﺃﻭ ﻳﺄﻣﻞ ﰲ ﺗﻮﺟﻬﻪ ﺇﻟﻴﻬﺎ‪،٬‬‬
‫ﻫﻜﺬﺍ ﺍﻟﺬﻱ ﻧﻔﻬﻢ‪ ،٬‬ﺃﻣﺎ ﰲ ﺗﻠﺒﻴﺲ ﺍﳉﻬﻤﻴﺔ ﻣﺎ ﺃﺫﻛﺮ ﺃﻧﻪ ﻗﺎﻝ ﺫﻟﻚ‪ ،٬‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﻝ ﺫﻟﻚ ﻓﻴﻤﻜﻦ ﺇﻧﻪ‬
‫ﻗﺎﻝ‪ :‬ﺇ—ﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻮﺟﻪ ﺑﺎﻟﻠﺰﻭﻡ‪ ،٬‬ﻭﻟﻜﻦ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻫﺎ ﺃ—ﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻮﺟﻪ‬
‫ﻭﻋﻠﻰ ﺻﻔﺔ ﺍﳉﻬﺎﺕ ﺍﻷﺧﺮﻯ‪ ،٬‬ﻭﺍﻟﻮﺟﻪ ﻻ ﺷﻚ ﺍﻧﻪ ﺟﺰﺀ ﻣﻦ ﺍﻟﺬﺍﺕ ﰲ ﺣﻖ ﺍﻹﻧﺴﺎﻥ‪ ،٬‬ﻭﻛﺬﻟﻚ ﰲ‬
‫ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﻣﻦ ﺫﺍﺗﻪ‪ ،٬‬ﻭﺟﻪ ﺍﷲ ﻣﻦ ﺫﺍﺗﻪ(‪.‬‬

‫)ﺱ‪:‬ﻫﺬﺍ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺗﻔﺴﲑ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻟﻘﻮﻟﻪ‪ ﴿ :‬ﹸﻛ ‪â‬ﻞ @ﺷ ‪A‬ﻲ ٍﺀ ﻫ@ﺎﻟ‪G‬ﻚ‪ Â‬ﹺﺇﻟ‪m‬ﺎ‬
‫@ﻭ ‪A‬ﺟ @ﻬ ‪M‬ﻪ﴾ ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﻛﻞ ﺻﻔﺎﺗﻪ ﻫﺎﻟﻜﺔ ﺇﻻ ﺍﻟﻮﺟﻪ‪ ،٬‬ﻭﻣﻦ ﰒ‬
‫ﻳﺴﺘﺪﻟﻮﻥ ﺃﻥ ﺻﻔﺎﺗﻪ ﳐﻠﻮﻗﺔ ﻓﻬﻲ ﺗﺒﻠﻰ ﻛﻤﺎ ﺗﺒﻠﻰ ﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬

‫ﺝ‪:‬ﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﻭﻻ ﳚﻮﺯ‪ ،٬‬ﺑﻞ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﺟﺰﺀ ﻣﻦ ﺫﺍﺗﻪ ﻭﻛﻞ‬
‫ﺻﻔﺎﺗﻪ ﻻ ﻳﺄﰐ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻐﲑ‪ ،٬‬ﻓﻼ ﻳﻘﺎﻝ ﺇ—ﺎ ﺗﻔﲎ‪ ،٬‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ‪ ،٬‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻭﺟﻬﻪ‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 128‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻚ﴾ ﻓﻜﺬﻟﻚ ﺑﻘﻴﺔ ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺫﺍﺗﻪ‪ ،٬‬ﻭﻧﻘﻒ ﻋﻨﺪ ﻫﺬﺍ‪ ،٬‬ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﺑﺎﻗﻴ ـﹰﺎ﴿ @ﻭ@ﻳ ‪A‬ﺒﻘﹶﻰ @ﻭﺟ‪A‬ﻪ‪@ M‬ﺭﱢﺑ @‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ(‪.‬‬

‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻷﺳﺌﻠﺔ ﻭﺇﺟﺎﺑﺔ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻋﻠﻴﻬﺎ‪:‬‬

‫ﺍﻟﺴﺆﺍﻝ‪ :‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﻦ ﺍﳉﺰﺍﺋﺮ ﺃﺑﻮ ﺑﺴﺎﻡ ﻳﻘﻮﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﺎ ﻗﻮﻝ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺭﺅﻳﺔ ﺍﳌﺴﻠﻢ ﻟﺮﺑﻪ ﻋﺰ ﻭﺟﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬

‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﺸﻴﺦ‪ :‬ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺭﺅﻳﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﺎ ﻗﺎﻟﻪ‬
‫ﺍﷲ ﻋﻦ ﻧﻔﺴﻪ ﻭﻗﺎﻟﻪ ﻋﻨﻪ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻪ ﻭﺳﻠﻢ‪ ،٬‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ‪﴿ :‬ﻭ‪M‬ﺟ‪M‬ﻮﻩ‪Â‬‬
‫@ﻳ ‪A‬ﻮ @ﻣﺌ‪G‬ﺬ﴾‪ ،٬‬ﻳﻌﲏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﴿ﻧ@ﺎﺿ‪G‬ﺮ@ﺓﹲ ﹺﺇﻟﹶﻰ @ﺭﱢﺑﻬ@ﺎ ﻧ@ﺎﻇ‪G‬ﺮ@ﺓﹲ﴾ ﻧﺎﺿﺮﺓ ﺍﻷﻭﱃ‪ :‬ﲟﻌﲎ ﺣﺴﻨﺔ‪ ،٬‬ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻦ‬
‫ﺍﻟﻨﻈﺮ ﺑﺎﻟﻌﲔ؛ ﻷﻧﻪ ﺃﺿﺎﻑ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻮﺟﻮﻩ‪ ،٬‬ﻓﺎﻟﻮﺟﻮﻩ ﳏﻞ ﺍﻟﻌﻴﻨﲔ ﺍﻟﱵ ﻳﻜﻮﻥ ™ﻤﺎ ﺍﻟﻨﻈﺮ ﻭﻫﺬﺍ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﻧﻈﺮ ﺍﻟﻌﲔ ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻧﻈﺮ ﺍﻟﻘﻠﺐ ﻭﻗﻮﺓ ﺍﻟﻴﻘﲔ ﻟﻘﺎﻝ‪) :‬ﻗﻠﻮﺏ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ ﺇﱃ‬
‫ﺭ™ﺎ ﻧﺎﻇﺮﺓ( ﻭﻟﻜﻨﻪ ﻗﺎﻝ‪) :‬ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﻧﺎﺿﺮﺓ ﺇﱃ ﺭ™ﺎ ﻧﺎﻇﺮﺓ()‪.(1‬‬

‫)ﺍﻟﺴﺆﺍﻝ‪ :‬ﺍﻟﺴﺎﺋﻞ ﻡ ﻥ‪ ،٬‬ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻳﻘﻮﻝ‪ :‬ﺃﺳﺄﻝ ﻋﻦ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻫﻞ ﻫﻮ ﻭﺍﺭﺩ‪) :‬ﺍﻟﻠﻬﻢ‬
‫ﻳﺎ ﻣﻦ ﻻ ﺗﺮﺍﻩ ﺍﻟﻌﻴﻮﻥ ﻭﻻ ﻳﺼﻔﻪ ﺍﻟﻮﺍﺻﻔﻮﻥ(؟‬

‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﺸﻴﺦ‪ :‬ﻻ ﻫﺬﺍ ﻏﻠﻂ ﻫﺬﺍ ﻏﻠﻂ ﻋﻈﻴﻢ؛ ﻷﻧﻪ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻳﺎ ﻣﻦ ﻻ ﺗﺮﺍﻩ ﺍﻟﻌﻴﻮﻥ‬
‫ﻭﺃﻃﻠﻖ ﺻﺎﺭ ﰲ ﻫﺬﺍ ﺇﻧﻜﺎﺭ ﻟﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ‪ ،٬‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ‬
‫ﺍﳌﺆﻣﻨﻮﻥ ﻳﺮﻭﻥ ﺭ™ﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻴﺎﻧﹰﺎ ﺑﺄﺑﺼﺎﺭﻫﻢ ﻛﻤﺎ ﻳﺮﻭﻥ ﺍﻟﺸﻤﺲ ﺻﺤﻮﹰﺍ ﻟﻴﺲ ﺩﻭ—ﺎ ﺳﺤﺎﺏ‪،٬‬‬
‫ﻭﻛﻤﺎ ﻳﺮﻭﻥ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ‪.(2) (..........‬‬

‫ﺍﻟﺴﺆﺍﻝ‪ .......... :‬ﺍﻟﺴﺎﺋﻞ ﻳﺴﺄﻝ‪ :‬ﺃﻳﻦ ﺍﷲ ؟ ﻓﺄﺟﻴﺐ ﺑﺄﻧﻪ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،٬‬ﻭﺍﺳﺘﺸﻬﺪ ﺍ‪ê‬ﻴﺐ ﻋﻠﻰ‬
‫ﺵ ﺍ ‪A‬ﺳ@ﺘﻮ@ﻯ﴾‪ ،٬‬ﻭﻟﻜﻦ ﻳﺒﺪﻭ‬
‫ﺫﻟﻚ ﺑﺂﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺍﻟ ﱠﺮﺣ‪@ A‬ﻤﻦ‪@ M‬ﻋﻠﹶﻰ ﺍﹾﻟ @ﻌ ‪A‬ﺮ ﹺ‬

‫‪ -1‬ﻣﻦ آﻼم اﺑﻦ ﻋﺜﻴﻤﻴﻦ ﻓﻲ )ﻓﺘﺎوى ﻧﻮر ﻋﻠﻰ اﻟﺪرب( اﻟﺸﺮﻳﻂ رﻗﻢ ‪.249 :‬‬
‫‪ -2‬ﻣﻦ آﻼم اﺑﻦ ﻋﺜﻴﻤﻴﻦ ﻓﻲ )ﻓﺘﺎوى ﻧﻮر ﻋﻠﻰ اﻟﺪرب( اﻟﺸﺮﻳﻂ رﻗﻢ ‪.341 :‬‬
‫‪129...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺃﻥ ﻫﺬﺍ ﺍﻷﺥ ﻗﺪ ﺍﺳﺘﺸﻜﻞ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺔ ﻭﱂ ﺗﻄﺎﺑﻖ ﻣﻔﻬﻮﻣﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺘﻘﺪﻩ ﻓﺄﺭﺳﻞ ﻳﺴﺘﻔﺴﺮ‬
‫ﺣﻮﻝ ﺫﻟﻚ ﺃﻟﻴﺲ ﺗﻮﺿﺤﻮﻥ ﻟﻪ ﺍﳊﻘﻴﻘﺔ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ؟‬

‫ﺍﳉﻮﺍﺏ‪):‬ﺍﻟﺸﻴﺦ‪ :‬ﺍﳊﻘﻴﻘﺔ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﻛﻤﺎ ﺫﻛﺮ ﺍﷲ ﺫﻟﻚ ﻋﻦ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ ﺣﻴﺚ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪) :‬ﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ‬
‫ﺃﻥ ﳜﺴﻒ ﺑﻜﻢ ﺍﻷﺭﺽ ﻓﺈﺫﺍ ﻫﻲ ﲤﻮﺭ ﺃﻡ ﺃﻣﻨﺘﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﻳﺮﺳﻞ ﻋﻠﻴﻜﻢ ﺣﺎﺻﺒﹰﺎ ﻓﺴﺘﻌﻠﻤﻮﻥ‬
‫ﻛﻴﻒ ﻧﺬﻳﺮ ‪.(1) (.........‬‬

‫***‬

‫‪ -1‬ﻣﻦ آﻼم اﺑﻦ ﻋﺜﻴﻤﻴﻦ ﻓﻲ )ﻓﺘﺎوى ﻧﻮر ﻋﻠﻰ اﻟﺪرب(‪.‬‬

 ‫ﻣﻠﺤﻖ ‪4‬‬

‫ﻀ @ﻲ ﺍ َﻷﻣ‪A‬ﺮ‪M‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪@ ﴿ :‬ﻫ ﹾﻞ ﻳ@ﻨ ﹸﻈﺮ‪M‬ﻭ ﹶﻥ ﹺﺇ ‪m‬ﻻ ﺃﹶﻥ @ﻳ ﹾﺄ‪G‬ﺗ@ﻴﻬ‪M‬ﻢ‪ M‬ﺍﻟ ﹼﻠ ‪M‬ﻪ ﻓ‪G‬ﻲ ﻇﹸ ﹶﻠ ﹴﻞ ﱢﻣ @ﻦ ﺍﹾﻟ @ﻐﻤ@ﺎ ﹺﻡ ﻭ@ﺍﹾﻟﻤ@ﻶ‪G‬ﺋ ﹶﻜﺔﹸ @ﻭﻗﹸ ‪G‬‬
‫@ﻭﹺﺇﻟﹶﻰ ﺍﻟ ﹼﻠ ‪G‬ﻪ ﺗ‪A M‬ﺮ @ﺟﻊ‪ M‬ﺍﻷﻣ‪M‬ﻮ ‪M‬ﺭ﴾)‪.(1‬‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﻟﻌﺪﺩ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪5 ........) :‬ﻓﱰﻝ ﺍﻟﺮﺏ ﰲ ﻋﻤﻮﺩ‬
‫ﺳﺤﺎﺏ ﻭﻭﻗﻒ ﰲ ﺑﺎﺏ ﺍﳋﻴﻤﺔ ﻭﺩﻋﺎ ﻫﺮﻭﻥ ﻭﻣﺮﱘ ﻓﺨﺮﺟﺎ ﻛﻼﳘﺎ‪ 6 .‬ﻓﻘﺎﻝ ﺍﲰﻌﺎ ﻛﻼﻣﻲ‪ .‬ﺇﻥ‬
‫ﻛﺎﻥ ﻣﻨﻜﻢ ﻧﱯ ﻟﻠﺮﺏ ﻓﺒﺎﻟﺮﺅﻳﺎ ﺃﺳﺘﻌﻠﻦ ﻟﻪ ﰲ ﺍﳊﻠﻢ ﺃﻛﻠﻤﻪ‪ 7 .‬ﻭﺃﻣﺎ ﻋﺒﺪﻱ ﻣﻮﺳﻰ ﻓﻠﻴﺲ ﻫﻜﺬﺍ ﺑﻞ‬
‫ﻫﻮ ﺃﻣﲔ ﰲ ﻛﻞ ﺑﻴﱵ‪ 8 .‬ﻓﻤﺎ ﺇﱃ ﻓﻢ ﻭﻋﻴﺎﻧﺎ ﺃﺗﻜﻠﻢ ﻣﻌﻪ ﻻ ﺑﺎﻷﻟﻐﺎﺯ‪ .‬ﻭﺷﺒﻪ ﺍﻟﺮﺏ ﻳﻌﺎﻳﻦ ‪.(2) (...‬‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﳋﺮﻭﺝ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ...) :‬ﻭﺇﺫﺍ ﳎﺪ ﺍﻟﺮﺏ ﻗﺪ ﻇﻬﺮ ﰲ‬
‫ﻼ ‪.(3) (......12.‬‬
‫ﺍﻟﺴﺤﺎﺏ‪ 11.‬ﻓﻜﻠﻢ ﺍﻟﺮﺏ ﻣﻮﺳﻰ ﻗﺎﺋ ﹰ‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﳋﺮﻭﺝ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ 9.........) :‬ﻓﻘﺎﻝ ﺍﻟﺮﺏ ﳌﻮﺳﻰ ﻫﺎ‬
‫ﺃﻧﺎ ﺁﺕ ﺇﻟﻴﻚ ﰲ ﻇﻼﻡ ﺍﻟﺴﺤﺎﺏ ﻟﻜﻲ ﻳﺴﻤﻊ ﺍﻟﺸﻌﺐ ﺣﻴﻨﻤﺎ ﺃﺗﻜﻠﻢ ﻣﻌﻚ ﻓﻴﺆﻣﻨﻮﺍ ﺑﻚ ﺃﻳﻀﺎ ﺇﱃ‬
‫ﺍﻷﺑﺪ ‪.(4) (................ .‬‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﳋﺮﻭﺝ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ 13 .............) :‬ﻓﻘﺎﻡ ﻣﻮﺳﻰ‬
‫ﻭﻳﺸﻮﻉ ﺧﺎﺩﻣﻪ‪ .‬ﻭﺻﻌﺪ ﻣﻮﺳﻰ ﺇﱃ ﺟﺒﻞ ﺍﷲ‪ 14 .‬ﻭﺃﻣﺎ ﺍﻟﺸﻴﻮﺥ ﻓﻘﺎﻝ ﳍﻢ ﺍﺟﻠﺴﻮﺍ ﻟﻨﺎ ﻫﻬﻨﺎ ﺣﱴ‬
‫ﻧﺮﺟﻊ ﺇﻟﻴﻜﻢ‪ .‬ﻭﻫﻮ ﺫﺍ ﻫﺮﻭﻥ ﻭﺣﻮﺭ ﻣﻌﻜﻢ‪ .‬ﻓﻤﻦ ﻛﺎﻥ ﺻﺎﺣﺐ ﺩﻋﻮﻯ ﻓﻠﻴﺘﻘﺪﻡ ﺇﻟﻴﻬﻤﺎ‪ 15 .‬ﻓﺼﻌﺪ‬
‫ﻣﻮﺳﻰ ﺇﱃ ﺍﳉﺒﻞ‪ .‬ﻓﻐﻄﻰ ﺍﻟﺴﺤﺎﺏ ﺍﳉﺒﻞ‪ 16 .‬ﻭﺣﻞ ﳎﺪ ﺍﻟﺮﺏ ﻋﻠﻰ ﺟﺒﻞ ﺳﻴﻨﺎﺀ ﻭﻏﻄﺎﻩ ﺍﻟﺴﺤﺎﺏ‬
‫ﺳﺘﺔ ﺃﻳﺎﻡ‪ .‬ﻭﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ ﺩﻋﻲ ﻣﻮﺳﻰ ﻣﻦ ﻭﺳﻂ ﺍﻟﺴﺤﺎﺏ‪ 17 .‬ﻭﻛﺎﻥ ﻣﻨﻈﺮ ﳎﺪ ﺍﻟﺮﺏ ﻛﻨﺎﺭ‬

‫‪ -1‬اﻟﺒﻘﺮة ‪.210 :‬‬

‫‪ -2‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.231‬‬
‫‪ -3‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ – ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪.‬‬
‫‪ -4‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.117‬‬
‫‪131...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺁﻛﻠﺔ ﻋﻠﻰ ﺭﺃﺱ ﺍﳉﺒﻞ ﺃﻣﺎﻡ ﻋﻴﻮﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ 18 .‬ﻭﺩﺧﻞ ﻣﻮﺳﻰ ﰲ ﻭﺳﻂ ﺍﻟﺴﺤﺎﺏ ﻭﺻﻌﺪ ﺇﱃ‬
‫ﺍﳉﺒﻞ ‪ .‬ﻭﻛﺎﻥ ﻣﻮﺳﻰ ﰲ ﺍﳉﺒﻞ ﺃﺭﺑﻌﲔ —ﺎﺭﺍ ﻭﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ( )‪.(1‬‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﳋﺮﻭﺝ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ 8 ........) :‬ﻭﻛﺎﻥ ﲨﻴﻊ‬
‫ﺍﻟﺸﻌﺐ ﺇﺫﺍ ﺧﺮﺝ ﻣﻮﺳﻰ ﺇﱃ ﺍﳋﻴﻤﺔ ﻳﻘﻮﻣﻮﻥ ﻭﻳﻘﻔﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﰲ ﺑﺎﺏ ﺧﻴﻤﺘﻪ ﻭﻳﻨﻈﺮﻭﻥ ﻭﺭﺍﺀ‬
‫ﻣﻮﺳﻰ ﺣﱴ ﻳﺪﺧﻞ ﺍﳋﻴﻤﺔ‪ 9 .‬ﻭﻛﺎﻥ ﻋﻤﻮﺩ ﺍﻟﺴﺤﺎﺏ ﺇﺫﺍ ﺩﺧﻞ ﻣﻮﺳﻰ ﺍﳋﻴﻤﺔ ﻳﱰﻝ ﻭﻳﻘﻒ ﻋﻨﺪ‬
‫ﺑﺎﺏ ﺍﳋﻴﻤﺔ‪ .‬ﻭﻳﺘﻜﻠﻢ ﺍﻟﺮﺏ ﻣﻊ ﻣﻮﺳﻰ‪ 10 .‬ﻓﲑﻯ ﲨﻴﻊ ﺍﻟﺸﻌﺐ ﻋﻤﻮﺩ ﺍﻟﺴﺤﺎﺏ ﻭﺍﻗﻔﹰﺎ ﻋﻨﺪ ﺑﺎﺏ‬
‫ﺍﳋﻴﻤﺔ‪ .‬ﻭﻳﻘﻮﻡ ﻛﻞ ﺍﻟﺸﻌﺐ ﻭﻳﺴﺠﺪﻭﻥ ﻛﻞ ﻭﺍﺣﺪ ﰲ ﺑﺎﺏ ﺧﻴﻤﺘﻪ‪ 11 .‬ﻭﻳﻜﻠﻢ ﺍﻟﺮﺏ ﻣﻮﺳﻰ‬
‫ﻭﺟﻬﹰﺎ ﻟﻮﺟﻪ ﻛﻤﺎ ﻳﻜﻠﻢ ﺍﻟﺮﺟﻞ ﺻﺎﺣﺒﻪ‪ .‬ﻭﺇﺫﺍ ﺭﺟﻊ ﻣﻮﺳﻰ ﺇﱃ ﺍﶈﻠﺔ ﻛﺎﻥ ﺧﺎﺩﻣﻪ ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ‬
‫ﺍﻟﻐﻼﻡ ﻻ ﻳﱪﺡ ﻣﻦ ﺩﺍﺧﻞ ﺍﳋﻴﻤﺔ( )‪.(2‬‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﳋﺮﻭﺝ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ .......):‬ﻭﺑﻜﺮ ﻣﻮﺳﻰ ﰲ ﺍﻟﺼﺒﺎﺡ‬
‫ﻭﺻﻌﺪ ﺇﱃ ﺟﺒﻞ ﺳﻴﻨﺎﺀ ﻛﻤﺎ ﺃﻣﺮﻩ ﺍﻟﺮﺏ‪ .‬ﻭﺃﺧﺬ ﰲ ﻳﺪﻩ ﻟﻮﺣﻲ ﺍﳊﺠﺮ ‪ 5‬ﻓﱰﻝ ﺍﻟﺮﺏ ﰲ ﺍﻟﺴﺤﺎﺏ‪.‬‬
‫ﻓﻮﻗﻒ ﻋﻨﺪﻩ ﻫﻨﺎﻙ ﻭﻧﺎﺩﻯ ﺑﺎﺳﻢ ﺍﻟﺮﺏ‪ 6 .‬ﻓﺎﺟﺘﺎﺯ ﺍﻟﺮﺏ ﻗﺪﺍﻣﻪ ﻭﻧﺎﺩﻯ ﺍﻟﺮﺏ ﺍﻟﺮﺏ ﺇﻟﻪ ﺭﺣﻴﻢ‬
‫ﻭﺭﺅﻭﻑ ﺑﻄﻲ ﺍﻟﻐﻀﺐ ﻭﻛﺜﲑ ﺍﻻﺣﺴﺎﻥ ﻭﺍﻟﻮﻓﺎﺀ‪ 7 .‬ﺣﺎﻓﻆ ﺍﻻﺣﺴﺎﻥ ﺇﱃ ﺃﻟﻮﻑ ‪ .‬ﻏﺎﻓﺮ ﺍﻹﰒ‬
‫ﻭﺍﳌﻌﺼﻴﺔ ﻭﺍﳋﻄﻴﺔ‪ .‬ﻭﻟﻜﻨﻪ ﻟﻦ ﻳﱪﺉ ﺇﺑﺮﺍﺀ‪ .‬ﻣﻔﺘﻘﺪ ﺇﰒ ﺍﻵﺑﺎﺀ ﰲ ﺍﻷﺑﻨﺎﺀ ﻭﰲ ﺃﺑﻨﺎﺀ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﳉﺒﻞ‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ‪ 8 .‬ﻓﺄﺳﺮﻉ ﻣﻮﺳﻰ ﻭﺧﺮ ﺇﱃ ﺍﻷﺭﺽ ﻭﺳﺠﺪ‪ 9 .‬ﻭﻗﺎﻝ ﺇﻥ ﻭﺟﺪﺕ ﻧﻌﻤﺔ ﰲ ﻋﻴﻨﻴﻚ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﻴﺪ ﻓﻠﻴﺴﺮ ﺍﻟﺴﻴﺪ ﰲ ﻭﺳﻄﻨﺎ ‪ .‬ﻓﺈﻧﻪ ﺷﻌﺐ ﺻﻠﺐ ﺍﻟﺮﻗﺒﺔ‪ .‬ﻭﺍﻏﻔﺮ ﺇﲦﻨﺎ ﻭﺧﻄﻴﺘﻨﺎ ﻭﺍﲣﺬﻧﺎ ﻣﻠﻜﺎ‬
‫‪.(3) (.......‬‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﳌﺰﺍﻣﲑ ﺍﳌﺰﻣﻮﺭ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺘﺴﻌﻮﻥ‪ 1) :‬ﺍﻟﺮﺏ ﻗﺪ ﻣﻠﻚ ﻓﻠﺘﺒﺘﻬﺞ ﺍﻷﺭﺽ‬
‫ﻭﻟﺘﻔﺮﺡ ﺍﳉﺰﺍﺋﺮ ﺍﻟﻜﺜﲑﺓ‪ 2 .‬ﺍﻟﺴﺤﺎﺏ ﻭﺍﻟﻀﺒﺎﺏ ﺣﻮﻟﻪ‪ .‬ﺍﻟﻌﺪﻝ ﻭﺍﳊﻖ ﻗﺎﻋﺪﺓ ﻛﺮﺳﻴﻪ‪ 3 .‬ﻗﺪﺍﻣﻪ‬
‫ﺗﺬﻫﺐ ﻧﺎﺭ ﻭﲢﺮﻕ ﺃﻋﺪﺍﺀﻩ ﺣﻮﻟﻪ‪ 4 .‬ﺃﺿﺎﺀﺕ ﺑﺮﻭﻗﻪ ﺍﳌﺴﻜﻮﻧﺔ‪ .‬ﺭﺃﺕ ﺍﻷﺭﺽ ﻭﺍﺭﺗﻌﺪﺕ‪ 5 .‬ﺫﺍﺑﺖ‬
‫ﺍﳉﺒﺎﻝ ﻣﺜﻞ ﺍﻟﺸﻤﻊ ﻗﺪﺍﻡ ﺍﻟﺮﺏ ﻗﺪﺍﻡ ﺳﻴﺪ ﺍﻷﺭﺽ ﻛﻠﻬﺎ‪ 6 .‬ﺃﺧﱪﺕ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻌﺪﻟﻪ ﻭﺭﺃﻯ ﲨﻴﻊ‬
‫ﺍﻟﺸﻌﻮﺏ ﳎﺪﻩ ‪ 7‬ﳜﺰﻯ ﻛﻞ ﻋﺎﺑﺪﻱ ﲤﺜﺎﻝ ﻣﻨﺤﻮﺕ ﺍﳌﻔﺘﺨﺮﻳﻦ ﺑﺎﻷﺻﻨﺎﻡ‪ .‬ﺍﺳﺠﺪﻭﺍ ﻟﻪ ﻳﺎ ﲨﻴﻊ‬

‫‪ -1‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ - 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.125‬‬

‫‪ -2‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.142‬‬
‫‪ -3‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.143‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 132‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺍﻵﳍﺔ‪ 8 .‬ﲰﻌﺖ ﺻﻬﻴﻮﻥ ﻓﻔﺮﺣﺖ ﻭﺍﺑﺘﻬﺠﺖ ﺑﻨﺎﺕ ﻳﻬﻮﺫﺍ ﻣﻦ ﺃﺟﻞ ﺃﺣﻜﺎﻣﻚ ﻳﺎ ﺭﺏ‪ 9 .‬ﻷﻧﺖ‬
‫ﺃﻧﺖ ﻳﺎ ﺭﺏ ﻋﻠﻲ ﻋﻠﻰ ﻛﻞ ﺍﻷﺭﺽ‪ .‬ﻋﻠﻮﺕ ﺟﺪﹰﺍ ﻋﻠﻰ ﻛﻞ ﺍﻵﳍﺔ ‪ 10‬ﻳﺎ ﳏﱯ ﺍﻟﺮﺏ ﺃﺑﻐﻀﻮﺍ ﺍﻟﺸﺮ‪.‬‬
‫ﻫﻮ ﺣﺎﻓﻆ ﻧﻔﻮﺱ ﺃﺗﻘﻴﺎﺋﻪ‪ .‬ﻣﻦ ﻳﺪ ﺍﻷﺷﺮﺍﺭ ﻳﻨﻘﺬﻫﻢ‪ 11 .‬ﻧﻮﺭ ﻗﺪ ﺯﺭﻉ ﻟﻠﺼﺪﻳﻖ ﻭﻓﺮﺡ ﻟﻠﻤﺴﺘﻘﻴﻤﻲ‬
‫ﺍﻟﻘﻠﺐ‪ 12 .‬ﺍﻓﺮﺣﻮﺍ ﺃﻳﻬﺎ ﺍﻟﺼﺪﻳﻘﻮﻥ ﺑﺎﻟﺮﺏ ﻭﺍﲪﺪﻭﺍ ﺫﻛﺮ ﻗﺪﺳﻪ( )‪.(1‬‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﳌﺰﺍﻣﲑ ﺍﳌﺰﻣﻮﺭ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺘﺴﻌﻮﻥ‪ 1) :‬ﺍﻟﺮﺏ ﻗﺪ ﻣﻠﻚ‪ .‬ﺗﺮﺗﻌﺪ‬
‫ﺍﻟﺸﻌ ـﻮﺏ‪ .‬ﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﺍﻟﻜﺮﻭﺑﻴﻢ‪ .‬ﺗﺘﺰﻟﺰﻝ ﺍﻷﺭﺽ‪ 2 .‬ﺍﻟﺮﺏ ﻋﻈﻴﻢ ﰲ ﺻﻬﻴﻮﻥ ﻭﻋﺎﻝ ﻫﻮ‬
‫ﻋﻠﻰ ﻛﻞ ﺍﻟﺸﻌﻮﺏ‪ 3 .‬ﳛﻤﺪﻭﻥ ﺍﲰﻚ ﺍﻟﻌﻈﻴﻢ ﻭﺍﳌﻬﻮﺏ‪ .‬ﻗﺪﻭﺱ ﻫﻮ‪ 4 .‬ﻭﻋﺰ ﺍﳌﻠﻚ ﺃﻥ ﳛﺐ ﺍﳊﻖ‪.‬‬
‫ﺃﻧﺖ ﺛﺒﺖ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺃﻧﺖ ﺃﺟﺮﻳﺖ ﺣﻘﹰﺎ ﻭﻋﺪ ﹰﻻ ﰲ ﻳﻌﻘﻮﺏ ‪ 5‬ﻋﻠﻮﺍ ﺍﻟﺮﺏ ﺇﳍﻨﺎ ﻭﺍﺳﺠﺪﻭﺍ ﻋﻨﺪ ﻣﻮﻃﺊ‬
‫ﻗﺪﻣﻴﻪ ‪ .‬ﻗﺪﻭﺱ ﻫﻮ‪ 6 .‬ﻣﻮﺳﻰ ﻭﻫﺮﻭﻥ ﺑﲔ ﻛﻬﻨﺘﻪ ﻭﺻﻤﻮﺋﻴﻞ ﺑﲔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺑﺎﲰﻪ‪ .‬ﺩﻋﻮﺍ ﺍﻟﺮﺏ‬
‫ﻭﻫﻮ ﺍﺳﺘﺠﺎﺏ ﳍﻢ‪ 7 .‬ﺑﻌﻤﻮﺩ ﺍﻟﺴﺤﺎﺏ ﻛﻠﻤﻬﻢ ‪ .‬ﺣﻔﻈﻮﺍ ﺷﻬﺎﺩﺍﺗﻪ ﻭﺍﻟﻔﺮﻳﻀﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻫﻢ‪ 8 .‬ﺃﻳﻬﺎ‬
‫ﺍﻟﺮﺏ ﺇﳍﻨﺎ ﺃﻧﺖ ﺍﺳﺘﺠﺒﺖ ﳍﻢ‪ .‬ﺇﳍﺎ ﻏﻔﻮﺭﹰﺍ ﻛﻨﺖ ﳍﻢ ﻭﻣﻨﺘﻘﻤﹰﺎ ﻋﻠﻰ ﺃﻓﻌﺎﳍﻢ‪ 9 .‬ﻋﻠﻮﺍ ﺍﻟﺮﺏ ﺇﳍﻨﺎ‪.‬‬
‫ﻭﺍﺳﺠﺪﻭﺍ ﰲ ﺟﺒﻞ ﻗﺪﺳﻪ ﻷﻥ ﺍﻟﺮﺏ ﺇﳍﻨﺎ ﻗﺪﻭﺱ( )‪.(2‬‬

‫ﻭﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺳﻔﺮ ﺍﳌﺰﺍﻣﲑ ﺍﳌﺰﻣﻮﺭ ﺍﳌﺌﺔ ﻭﺍﻟﺮﺍﺑﻊ‪ 1) :‬ﺑﺎﺭﻛﻲ ﻳﺎ ﻧﻔﺴﻲ ﺍﻟﺮﺏ‪ .‬ﻳﺎ ﺭﺏ ﺇﳍﻲ‬
‫ﻗﺪ ﻋﻈﻤﺖ ﺟﺪﹰﺍ ﳎﺪﹰﺍ ﻭﺟﻼ ﹰﻻ ﻟﺒﺴﺖ‪ 2 .‬ﺍﻟﻼﺑﺲ ﺍﻟﻨﻮﺭ ﻛﺜﻮﺏ ﺍﻟﺒﺎﺳﻂ ﺍﻟﺴﻤﻮﺍﺕ ﻛﺸﻘﺔ ‪3‬‬
‫ﺍﳌﺴﻘﻒ ﻋﻼﻟﻴﻪ ﺑﺎﳌﻴﺎﻩ ﺍﳉﺎﻋﻞ ﺍﻟﺴﺤﺎﺏ ﻣﺮﻛﺒﺘﻪ ﺍﳌﺎﺷﻲ ﻋﻠﻰ ﺃﺟﻨﺤﺔ ﺍﻟﺮﻳﺢ ‪ 4‬ﺍﻟﺼﺎﻧﻊ ﻣﻼﺋﻜﺘﻪ‬
‫ﺭﻳﺎﺣﺎ ﻭﺧﺪﺍﻣﻪ ﻧﺎﺭﺍ ﻣﻠﺘﻬﺒﺔ ‪ 5‬ﺍﳌﺆﺳﺲ ﺍﻷﺭﺽ ﻋﻠﻰ ﻗﻮﺍﻋﺪﻫﺎ ﻓﻼ ﺗﺘﺰﻋﺰﻉ ﺇﱃ ﺍﻟﺪﻫﺮ ﻭﺍﻷﺑﺪ‪6 .‬‬
‫ﻛﺴﻮ‪N‬ﺎ ﺍﻟﻐﻤﺮ ﻛﺜﻮﺏ‪ .‬ﻓﻮﻕ ﺍﳉﺒﺎﻝ ﺗﻘﻒ ﺍﳌﻴﺎﻩ ‪ 7 .‬ﻣﻦ ﺍﻧﺘﻬﺎﺭﻙ ‪N‬ﺮﺏ ﻣﻦ ﺻﻮﺕ ﺭﻋﺪﻙ ﺗﻔﺮ‪8 .‬‬
‫ﺗﺼﻌﺪ ﺇﱃ ﺍﳉﺒﺎﻝ‪ .‬ﺗﱰﻝ ﺇﱃ ﺍﻟﺒﻘﺎﻉ( )‪.(3‬‬

‫ﻭﰲ ﺇﳒﻴﻞ ﻣﱴ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ 29 .......) :‬ﻭﻟﻠﻮﻗﺖ ﺑﻌﺪ ﺿﻴﻖ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‬
‫ﺗﻈﻠﻢ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻻ ﻳﻌﻄﻲ ﺿﻮﺀﻩ ﻭﺍﻟﻨﺠﻮﻡ ﺗﺴﻘﻂ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻗﻮﺍﺕ ﺍﻟﺴﻤﻮﺍﺕ ﺗﺘﺰﻋﺰﻉ‪.‬‬
‫‪ 30‬ﻭﺣﻴﻨﺌﺬ ﺗﻈﻬﺮ ﻋﻼﻣﺔ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﺣﻴﻨﺌﺬ ﺗﻨﻮﺡ ﲨﻴﻊ ﻗﺒﺎﺋﻞ ﺍﻷﺭﺽ ﻭﻳﺒﺼﺮﻭﻥ ﺍﺑﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﺁﺗﻴﺎ ﻋﻠﻰ ﺳﺤﺎﺏ ﺍﻟﺴﻤﺎﺀ ﺑﻘﻮﺓ ﻭﳎﺪ ﻛﺜﲑ‪ 31 .‬ﻓﲑﺳﻞ ﻣﻼﺋﻜﺘﻪ ﺑﺒﻮﻕ ﻋﻈﻴﻢ ﺍﻟﺼﻮﺕ‬

‫‪ -1‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.901‬‬

‫‪ -2‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.902‬‬
‫‪ -3‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻤﻮاﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.905‬‬
‫‪133...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻓﻴﺠﻤﻌﻮﻥ ﳐﺘﺎﺭﻳﻪ ﻣﻦ ﺍﻷﺭﺑﻊ ﺍﻟﺮﻳﺎﺡ ﻣﻦ ﺃﻗﺼﺎﺀ ﺍﻟﺴﻤﻮﺍﺕ ﺇﱃ ﺃﻗﺼﺎﺋﻬﺎ ‪ 36 ...........‬ﻭﺃﻣﺎ ﺫﻟﻚ‬

‫ﺍﻟﻴﻮﻡ ﻭﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻓﻼ ﻳﻌﻠﻢ ™ﻤﺎ ﺃﺣﺪ ﻭﻻ ﻣﻼﺋﻜﺔ ﺍﻟﺴﻤﻮﺍﺕ ﺇﻻ ﺃﰊ ﻭﺣﺪﻩ‪ 37 .‬ﻭﻛﻤﺎ ﻛﺎﻧﺖ‬
‫ﺃﻳﺎﻡ ﻧﻮﺡ ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﺃﻳﻀﺎ ﳎﺊ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ‪ 38 .‬ﻷﻧﻪ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻗﺒﻞ ﺍﻟﻄﻮﻓﺎﻥ‬
‫ﻳﺄﻛﻠﻮﻥ ﻭﻳﺸﺮﺑﻮﻥ ﻭﻳﺘﺰﻭﺟﻮﻥ ﻭﻳﺰﻭﺟﻮﻥ ﺇﱃ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺩﺧﻞ ﻓﻴﻪ ﻧﻮﺡ ﺍﻟﻔﻠﻚ ‪ 39‬ﻭﱂ ﻳﻌﻠﻤﻮﺍ‬
‫ﺣﱴ ﺟﺎﺀ ﺍﻟﻄﻮﻓﺎﻥ ﻭﺃﺧﺬ ﺍﳉﻤﻴﻊ‪ .‬ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﺃﻳﻀﺎ ﳎﺊ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ‪ 40 .‬ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﺛﻨﺎﻥ‬
‫ﰲ ﺍﳊﻘﻞ‪ .‬ﻳﺆﺧﺬ ﺍﻟﻮﺍﺣﺪ ﻭﻳﺘﺮﻙ ﺍﻵﺧﺮ‪ 41 .‬ﺍﺛﻨﺘﺎﻥ ﺗﻄﺤﻨﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺣﻰ‪ .‬ﺗﺆﺧﺬ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺗﺘﺮﻙ‬
‫ﺍﻷﺧﺮﻯ ‪ 42‬ﺍﺳﻬﺮﻭﺍ ﺇﺫﺍ ﻷﻧﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﰲ ﺃﻳﺔ ﺳﺎﻋﺔ ﻳﺄﰐ ﺭﺑﻜﻢ‪ 43 .‬ﻭﺍﻋﻠﻤﻮﺍ ﻫﺬﺍ ﺃﻧﻪ ﻟﻮ‬
‫ﻋﺮﻑ ﺭﺏ ﺍﻟﺒﻴﺖ ﰲ ﺃﻱ ﻫﺰﻳﻊ ﻳﺄﰐ ﺍﻟﺴﺎﺭﻕ ﻟﺴﻬﺮ ﻭﱂ ﻳﺪﻉ ﺑﻴﺘﻪ ﻳﻨﻘﺐ‪ 44 .‬ﻟﺬﻟﻚ ﻛﻮﻧﻮﺍ ﺃﻧﺘﻢ‬
‫ﺃﻳﻀﺎ ﻣﺴﺘﻌﺪﻳﻦ ﻷﻧﻪ ﰲ ﺳﺎﻋﺔ ﻻ ﺗﻈﻨﻮﻥ ﻳﺄﰐ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ‪ 45 .‬ﻓﻤﻦ ﻫﻮ ﺍﻟﻌﺒﺪ ﺍﻷﻣﲔ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ‬
‫ﺃﻗﺎﻣﻪ ﺳﻴﺪﻩ ﻋﻠﻰ ﺧﺪﻣﻪ ﻟﻴﻌﻄﻴﻬﻢ ﺍﻟﻄﻌﺎﻡ ﰲ ﺣﻴﻨﻪ‪ 46 .‬ﻃﻮﰉ ﻟﺬﻟﻚ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﺇﺫﺍ ﺟﺎﺀ ﺳﻴﺪﻩ ﳚﺪﻩ‬
‫ﻳﻔﻌﻞ ﻫﻜﺬﺍ‪ 47 .‬ﺍﳊﻖ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﻧﻪ ﻳﻘﻴﻤﻪ ﻋﻠﻰ ﲨﻴﻊ ﺃﻣﻮﺍﻟﻪ‪ 48 .‬ﻭﻟﻜﻦ ﺇﻥ ﻗﺎﻝ ﺫﻟﻚ ﺍﻟﻌﺒﺪ‬
‫ﺍﻟﺮﺩﻱ ﰲ ﻗﻠﺒﻪ ﺳﻴﺪﻱ ﻳﺒﻄﺊ ﻗﺪﻭﻣﻪ ‪ 49 .‬ﻓﻴﺒﺘﺪﺉ ﻳﻀﺮﺏ ﺍﻟﻌﺒﻴﺪ ﺭﻓﻘﺎﺀﻩ ﻭﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ﻣﻊ‬
‫ﺍﻟﺴﻜﺎﺭﻯ‪ 50 .‬ﻳﺄﰐ ﺳﻴﺪ ﺫﻟﻚ ﺍﻟﻌﺒﺪ ﰲ ﻳﻮﻡ ﻻ ﻳﻨﺘﻈﺮﻩ ﻭﰲ ﺳﺎﻋﺔ ﻻ ﻳﻌﺮﻓﻬﺎ‪ 51 .‬ﻓﻴﻘﻄﻌﻪ ﻭﳚﻌﻞ‬
‫ﻧﺼﻴﺒﻪ ﻣﻊ ﺍﳌﺮﺍﺋﲔ‪ .‬ﻫﻨﺎﻙ ﻳﻜﻮﻥ ﺍﻟﺒﻜﺎﺀ ﻭﺻﺮﻳﺮ ﺍﻷﺳﻨﺎﻥ( )‪.(1‬‬

‫ﻭﰲ ﺇﳒﻴﻞ ﻣﱴ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ......... .......) :‬ﻓﺄﺟﺎﺏ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ‬
‫ﻭﻗﺎﻝ ﻟﻪ ﺃﺳﺘﺤﻠﻔﻚ ﺑﺎﷲ ﺍﳊﻲ ﺃﻥ ﺗﻘﻮﻝ ﻟﻨﺎ ﻫﻞ ﺃﻧﺖ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ‪ 64 .‬ﻗﺎﻝ ﻟﻪ ﻳﺴﻮﻉ ﺃﻧﺖ‬
‫ﻗﻠﺖ‪ .‬ﻭﺃﻳﻀﺎ ﺃﻗﻮﻝ ﻟﻜﻢ ﻣﻦ ﺍﻵﻥ ﺗﺒﺼﺮﻭﻥ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ ﺟﺎﻟﺴﹰﺎ ﻋﻦ ﳝﲔ ﺍﻟﻘﻮﺓ ﻭﺁﺗﻴﺎ ﻋﻠﻰ ﺳﺤﺎﺏ‬
‫ﺍﻟﺴﻤﺎﺀ‪ 65 .‬ﻓﻤﺰﻕ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﺣﻴﻨﺌﺬ ﺛﻴﺎﺑﻪ ﻗﺎﺋﻼ ﻗﺪ ﺟﺪﻑ‪ .‬ﻣﺎ ﺣﺎﺟﺘﻨﺎ ﺑﻌﺪ ﺇﱃ ﺷﻬﻮﺩ‪ .‬ﻫﺎ ﻗﺪ‬
‫ﲰﻌﺘﻢ ﲡﺪﻳﻔﻪ‪ 66 .‬ﻣﺎﺫﺍ ﺗﺮﻭﻥ‪ .‬ﻓﺄﺟﺎﺑﻮﺍ ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻣﺴﺘﻮﺟﺐ ﺍﳌﻮﺕ‪ 67 .‬ﺣﻴﻨﺌﺬ ﺑﺼﻘﻮﺍ ﰲ ﻭﺟﻬﻪ‬
‫ﻭﻟﻜﻤ ـﻮﻩ‪ .‬ﻭﺁﺧﺮﻭﻥ ﻟﻄﻤﻮﻩ ‪ 68‬ﻗﺎﺋﻠﲔ ﺗﻨﺒﺄ ﻟﻨﺎ ﺃﻳﻬﺎ ﺍﳌﺴﻴﺢ ﻣﻦ ﺿﺮﺑﻚ ‪ 69‬ﺃﻣﺎ ﺑﻄﺮﺱ ﻓﻜﺎﻥ‬
‫ﺟﺎﻟﺴﹰﺎ ﺧﺎﺭﺟﺎ ﰲ ﺍﻟﺪﺍﺭ ‪ .‬ﻓﺠﺎﺀﺕ ﺇﻟﻴﻪ ﺟﺎﺭﻳﺔ ﻗﺎﺋﻠﺔ ﻭﺃﻧﺖ ﻛﻨﺖ ﻣﻊ ﻳﺴﻮﻉ ﺍﳉﻠﻴﻠﻲ‪ 70 .‬ﻓﺄﻧﻜﺮ‬
‫ﻼ ﻟﺴﺖ ﺃﺩﺭﻱ ﻣﺎ ﺗﻘﻮﻟﲔ‪ 71 .‬ﰒ ﺇﺫ ﺧﺮﺝ ﺇﱃ ﺍﻟﺪﻫﻠﻴﺰ ﺭﺃﺗﻪ ﺃﺧﺮﻯ ﻓﻘﺎﻟﺖ ﻟﻠﺬﻳﻦ‬ ‫ﻗﺪﺍﻡ ﺍﳉﻤﻴﻊ ﻗﺎﺋ ﹰ‬
‫ﻫﻨﺎﻙ ﻭﻫﺬﺍ ﻛﺎﻥ ﻣﻊ ﻳﺴﻮﻉ ﺍﻟﻨﺎﺻﺮﻱ‪ 72 .‬ﻓﺄﻧﻜﺮ ﺃﻳﻀﹰﺎ ﺑﻘﺴﻢ ﺇﱐ ﻟﺴﺖ ﺃﻋﺮﻑ ﺍﻟﺮﺟﻞ‪73 .‬‬
‫ﻭﺑﻌﺪ ﻗﻠﻴﻞ ﺟﺎﺀ ﺍﻟﻘﻴﺎﻡ ﻭﻗﺎﻟﻮﺍ ﻟﺒﻄﺮﺱ ﺣﻘﺎ ﺃﻧﺖ ﺃﻳﻀﺎ ﻣﻨﻬﻢ ﻓﺈﻥ ﻟﻐﺘﻚ ﺗﻈﻬﺮﻙ‪ 74 .‬ﻓﺎﺑﺘﺪﺃ ﺣﻴﻨﺌﺬ‬

‫‪ -1‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ -2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.45‬‬

‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 134‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻳﻠﻌﻦ ﻭﳛﻠﻒ ﺇﱐ ﻻ ﺃﻋﺮﻑ ﺍﻟﺮﺟﻞ‪ .‬ﻭﻟﻠﻮﻗﺖ ﺻﺎﺡ ﺍﻟﺪﻳﻚ‪ 75 .‬ﻓﺘﺬﻛﺮ ﺑﻄﺮﺱ ﻛﻼﻡ ﻳﺴﻮﻉ ﺍﻟﺬﻱ‬
‫ﻗﺎﻝ ﻟﻪ ﺇﻧﻚ ﻗﺒﻞ ﺃﻥ ﻳﺼﻴﺢ ﺍﻟﺪﻳﻚ ﺗﻨﻜﺮﱐ ﺛﻼﺙ ﻣﺮﺍﺕ‪ .‬ﻓﺨﺮﺝ ﺇﱃ ﺧﺎﺭﺝ ﻭﺑﻜﻰ ﺑﻜﺎﺀ ﻣﺮﹰﺍ( )‪.(1‬‬

‫ﻭﰲ ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ 24 .............) :‬ﻭﺃﻣﺎ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺍﻟﻀﻴﻖ ﻓﺎﻟﺸﻤﺲ ﺗﻈﻠﻢ ﻭﺍﻟﻘﻤﺮ ﻻ ﻳﻌﻄﻲ ﺿﻮﺀﻩ‪ 25 .‬ﻭﳒﻮﻡ ﺍﻟﺴﻤﺎﺀ ﺗﺘﺴﺎﻗﻂ ﻭﺍﻟﻘﻮﺍﺕ ﺍﻟﱵ ﰲ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﺗﺘﺰﻋﺰﻉ‪ 26 .‬ﻭﺣﻴﻨﺌﺬ ﻳﺒﺼﺮﻭﻥ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ ﺁﺗﻴﺎ ﰲ ﺳﺤﺎﺏ ﺑﻘﻮﺓ ﻛﺜﲑﺓ ﻭﳎﺪ ‪27‬‬
‫ﻓﲑﺳﻞ ﺣﻴﻨﺌﺬ ﻣﻼﺋﻜﺘﻪ ﻭﳚﻤﻊ ﳐﺘﺎﺭﻳﻪ ﻣﻦ ﺍﻷﺭﺑﻊ ﺍﻟﺮﻳﺎﺡ ﻣﻦ ﺃﻗﺼﺎﺀ ﺍﻷﺭﺽ ﺇﱃ ﺃﻗﺼﺎﺀ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫‪ 32 ................‬ﻭﺃﻣﺎ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻓﻼ ﻳﻌﻠﻢ ™ﻤﺎ ﺃﺣﺪ ﻭﻻ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺍﻻﺑﻦ ﺇﻻ ﺍﻵﺏ( )‪.(2‬‬

‫ﻭﰲ ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ........) :‬ﻓﺴﺄﻟﻪ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﺃﻳﻀﹰﺎ ﻭﻗﺎﻝ ﻟﻪ‬
‫ﺃﺃﻧﺖ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ 62 .‬ﻓﻘﺎﻝ ﻳﺴﻮﻉ ﺃﻧﺎ ﻫﻮ ‪ .‬ﻭﺳﻮﻑ ﺗﺒﺼﺮﻭﻥ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ ﺟﺎﻟﺴﹰﺎ ﻋﻦ‬
‫ﳝﲔ ﺍﻟﻘﻮﺓ ﻭﺁﺗﻴﹰﺎ ﰲ ﺳﺤﺎﺏ ﺍﻟﺴﻤﺎﺀ‪ 63 .‬ﻓﻤﺰﻕ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﺛﻴﺎﺑﻪ ﻭﻗﺎﻝ ﻣﺎ ﺣﺎﺟﺘﻨﺎ ﺑﻌﺪ ﺇﱃ‬
‫ﺷﻬﻮﺩ‪ 64 .‬ﻗﺪ ﲰﻌﺘﻢ ﺍﻟﺘﺠﺎﺩﻳﻒ‪ .‬ﻣﺎ ﺭﺃﻳﻜﻢ‪ .‬ﻓﺎﳉﻤﻴﻊ ﺣﻜﻤﻮﺍ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﺴﺘﻮﺟﺐ ﺍﳌﻮﺕ‪65 .‬‬
‫ﻓﺎﺑﺘﺪﺃ ﻗﻮﻡ ﻳﺒﺼﻘﻮﻥ ﻋﻠﻴﻪ ﻭﻳﻐﻄﻮﻥ ﻭﺟﻬﻪ ﻭﻳﻠﻜﻤﻮﻧﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻟﻪ ﺗﻨﺒﺄ ‪ .‬ﻭﻛﺎﻥ ﺍﳋﺪﺍﻡ ﻳﻠﻄﻤﻮﻧﻪ ‪66‬‬
‫ﻭﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺑﻄﺮﺱ ﰲ ﺍﻟﺪﺍﺭ ﺃﺳﻔﻞ ﺟﺎﺀﺕ ﺇﺣﺪﻯ ﺟﻮﺍﺭﻱ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ‪ 67 .‬ﻓﻠﻤﺎ ﺭﺃﺕ ﺑﻄﺮﺱ‬
‫ﻼ ﻟﺴﺖ ﺃﺩﺭﻱ ﻭﻻ‬ ‫ﻳﺴﺘﺪﻓﺊ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻭﻗﺎﻟﺖ ﻭﺃﻧﺖ ﻛﻨﺖ ﻣﻊ ﻳﺴﻮﻉ ﺍﻟﻨﺎﺻﺮﻱ‪ 68 .‬ﻓﺄﻧﻜﺮ ﻗﺎﺋ ﹰ‬
‫ﺃﻓﻬﻢ ﻣﺎ ﺗﻘﻮﻟﲔ‪ .‬ﻭﺧﺮﺝ ﺧﺎﺭﺟﺎ ﺇﱃ ﺍﻟﺪﻫﻠﻴﺰ‪ .‬ﻓﺼﺎﺡ ﺍﻟﺪﻳﻚ‪ 69 .‬ﻓﺮﺃﺗﻪ ﺍﳉﺎﺭﻳﺔ ﺃﻳﻀﹰﺎ ﻭﺍﺑﺘﺪﺃﺕ‬
‫ﺗﻘﻮﻝ ﻟﻠﺤﺎﺿﺮﻳﻦ ﺇﻥ ﻫﺬﺍ ﻣﻨﻬﻢ‪ 70 .‬ﻓﺄﻧﻜﺮ ﺃﻳﻀﹰﺎ‪ .‬ﻭﺑﻌﺪ ﻗﻠﻴﻞ ﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﳊﺎﺿﺮﻭﻥ ﻟﺒﻄﺮﺱ ﺣﻘﹰﺎ‬
‫ﺃﻧﺖ ﻣﻨﻬﻢ ﻷﻧﻚ ﺟﻠﻴﻠﻲ ﺃﻳﻀﹰﺎ ﻭﻟﻐﺘﻚ ﺗﺸﺒﻪ ﻟﻐﺘﻬﻢ‪ 71 .‬ﻓﺎﺑﺘﺪﺃ ﻳﻠﻌﻦ ﻭﳛﻠﻒ ﺃﱐ ﻻ ﺃﻋﺮﻑ ﻫﺬﺍ‬
‫ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺗﻘﻮﻟﻮﻥ ﻋﻨﻪ‪ 72 .‬ﻭﺻﺎﺡ ﺍﻟﺪﻳﻚ ﺛﺎﻧﻴﺔ‪ .‬ﻓﺘﺬﻛﺮ ﺑﻄﺮﺱ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻟﻪ ﻳﺴﻮﻉ‬
‫ﺇﻧﻚ ﻗﺒﻞ ﺃﻥ ﻳﺼﻴﺢ ﺍﻟﺪﻳﻚ ﻣﺮﺗﲔ ﺗﻨﻜﺮﱐ ﺛﻼﺙ ﻣﺮﺍﺕ‪ .‬ﻓﻠﻤﺎ ﺗﻔﻜﺮ ﺑﻪ ﺑﻜﻰ( )‪.(3‬‬

‫‪ -1‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ -2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.51‬‬

‫‪ -2‬اﻟﻌﻬﺪ اﻟﺠﺪﻳﺪ واﻟﻘﺪﻳﻢ ‪ :‬ج‪ -2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.81‬‬
‫‪ -3‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ -2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.85‬‬
‫‪135...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﺭﺅﻳﺎ ﻳﻮﺣﻨﺎ ﺍﻟﻼﻫﻮﰐ ﺍﻷﺻﺤﺎﺡ ﺍﻷﻭﻝ‪ 7 .........) :‬ﻫﻮ ﺫﺍ ﻳﺄﰐ ﻣﻊ‬
‫ﺍﻟﺴﺤﺎﺏ ﻭﺳﺘﻨﻈﺮﻩ ﻛﻞ ﻋﲔ ﻭﺍﻟﺬﻳﻦ ﻃﻌﻨﻮﻩ ﻭﻳﻨﻮﺡ ﻋﻠﻴﻪ ﲨﻴﻊ ﻗﺒﺎﺋﻞ ﺍﻷﺭﺽ ‪.(1) (.........‬‬

‫***‬

‫‪ -1‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ -2‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ ‪ :‬ص‪.395‬‬

 ‫ﻣﻠﺤﻖ ‪5‬‬

‫‪ ،٬‬ﻗﺎﻝ‪:‬‬ ‫ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،٬‬ﻋﻦ ﺃﺑﻴﻪ‪ ،٬‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻋﻤﲑ‪ ،٬‬ﻋﻦ ﺍﺑﻦ ﺍﺫﻳﻨﺔ‪ ،٬‬ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫)ﻗﺎﻝ‪ :‬ﻣﺎ ﺗﺮﻭﻱ ﻫﺬﻩ ﺍﻟﻨﺎﺻﺒﺔ؟ ﻓﻘﻠﺖ‪ :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ﻓﻴﻤﺎﺫﺍ ؟ ﻓﻘﺎﻝ‪ :‬ﰲ ﺃﺫﺍ‪‰‬ﻢ ﻭﺭﻛﻮﻋﻬﻢ‬
‫ﻭﺳﺠﻮﺩﻫﻢ‪ ،٬‬ﻓﻘﻠﺖ‪ :‬ﺇ—ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﰊ ﺑﻦ ﻛﻌﺐ ﺭﺁﻩ ﰲ ﺍﻟﻨﻮﻡ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﻛﺬﺑﻮﺍ ﻓﺈﻥ ﺩﻳﻦ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ ﺃﻋﺰ ﻣﻦ ﺃﻥ ﻳﺮﻯ ﰲ ﺍﻟﻨﻮﻡ‪ ،٬‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﻟﻪ ﺳﺪﻳﺮ ﺍﻟﺼﲑﰲ‪ :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ﻓﺄﺣﺪﺙ ﻟﻨﺎ ﻣﻦ‬
‫ﺇﱃ ﲰﺎﻭﺍﺗﻪ ﺍﻟﺴﺒﻊ ﺃﻣﺎ‬ ‫‪ :‬ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳌﺎ ﻋﺮﺝ ﺑﻨﺒﻴﻪ‬ ‫ﺫﻟﻚ ﺫﻛﺮﺍ‪ ،٬‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﻼ ﻣﻦ ﻧﻮﺭ ﻓﻴﻪ ﺃﺭﺑﻌﻮﻥ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ‬
‫ﺍﻭﻟﻴﻬﻦ ﻓﺒﺎﺭﻙ ﻋﻠﻴﻪ‪ ،٬‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻤﻪ ﻓﺮﺿﻪ ﻓﺄﻧﺰﻝ ﺍﷲ ﳏﻤ ﹰ‬
‫ﺍﻟﻨﻮﺭ‪،٬‬ﻛﺎﻧﺖ ﳏﺪﻗﺔ ﺑﻌﺮﺵ ﺍﷲ ﺗﻐﺸﻲ ﺃﺑﺼﺎﺭ ﺍﻟﻨﺎﻇﺮﻳﻦ‪ ،٬‬ﺃﻣﺎ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻓﺄﺻﻔﺮ ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ‬
‫ﺍﺻﻔﺮﺕ ﺍﻟﺼﻔﺮﺓ ‪ ،٬‬ﻭﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺃﲪﺮ ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﺍﲪﺮﺕ ﺍﳊﻤﺮﺓ‪ ،٬‬ﻭﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺃﺑﻴﺾ ﻓﻤﻦ‬
‫ﺃﺟﻞ ﺫﻟﻚ ﺍﺑﻴﺾ ﺍﻟﺒﻴﺎﺽ‪ ،٬‬ﻭﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺳﺎﻳﺮ ﻋﺪﺩ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻨﻮﺭ ﻭﺍﻻﻟﻮﺍﻥ ﰲ ﺫﻟﻚ ﺍﶈﻤﻞ‬
‫ﺣﻠﻖ ﻭﺳﻼﺳﻞ ﻣﻦ ﻓﻀﺔ‪ ،٬‬ﰒ ﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﻨﻔﺮﺕ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺃﻃﺮﺍﻑ ﺍﻟﺴﻤﺎﺀ ﻭﺧﺮﺕ‬
‫‪ :‬ﺍﷲ ﺃﻛﱪ ﺍﷲ‬ ‫ﺳﺠﺪﹰﺍ ﻭﻗﺎﻟﺖ‪ :‬ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺑﻨﻮﺭ ﺭﺑﻨﺎ‪ ،٬‬ﻓﻘﺎﻝ ﺟﱪﺋﻴﻞ‬
‫ﺃﻓﻮﺍﺟﹰﺎ ﻭﻗﺎﻟﺖ‪ :‬ﻳﺎ‬ ‫ﺃﻛﱪ‪ ،٬‬ﰒ ﻓﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻓﺴﻠﻤﺖ ﻋﻠﻰ ﺍﻟﻨﱯ‬
‫‪ :‬ﺃﻓﺘﻌﺮﻓﻮﻧﻪ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﻴﻒ ﻻﻧﻌﺮﻓﻪ‬ ‫ﳏﻤﺪ ﻛﻴﻒ ﺃﺧﻮﻙ ﺇﺫﺍ ﻧﺰﻟﺖ ﻓﺎﻗﺮﺃﻩ ﺍﻟﺴﻼﻡ‪ ،٬‬ﻗﺎﻝ ﺍﻟﻨﱯ‬
‫ﻭﻗﺪ ﺃﺧﺬ ﻣﻴﺜﺎﻗﻚ ﻭﻣﻴﺜﺎﻗﻪ ﻣﻨﺎ ﻭﻣﻴﺜﺎﻕ ﺷﻴﻌﺘﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻴﻨﺎ‪ ،٬‬ﻭﺇﻧﺎ ﻟﻨﺘﺼﻔﺢ ﻭﺟﻮﻩ ﺷﻴﻌﺘﻪ‬
‫ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﲬﺴﹰﺎ ﻳﻌﻨﻮﻥ ﰲ ﻛﻞ ﻭﻗﺖ ﺻﻼﺓ ﻭﺇﻧﺎ ﻟﻨﺼﻠﻲ ﻋﻠﻴﻚ ﻭﻋﻠﻴﻪ‪.‬‬

‫]ﻗﺎﻝ‪ [:‬ﰒ ﺯﺍﺩﱐ ﺭﰊ ﺃﺭﺑﻌﲔ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻮﺭ ﻻ ﻳﺸﺒﻪ ﺍﻟﻨﻮﺭ ﺍﻷﻭﻝ ﻭﺯﺍﺩﱐ ﺣﻠﻘﹰﺎ‬
‫ﻭﺳﻼﺳﻠﻮﻋﺮﺝ ﰊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ‪ ،٬‬ﻓﻠﻤﺎ ﻗﺮﺑﺖ ﻣﻦ ﺑﺎﺏ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﻧﻔﺮﺕ ﺍﳌﻼﺋﻜﺔ ﺇﱃ‬
‫ﺃﻃﺮﺍﻑ ﺍﻟﺴﻤﺎﺀ ﻭﺧﺮﺕ ﺳﺠﺪﹰﺍ ﻭﻗﺎﻟﺖ‪ :‬ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﺭﺏ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ‪ ،٬‬ﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ‬
‫‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،٬‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬ ‫ﺍﻟﻨﻮﺭ ﺑﻨﻮﺭ ﺭﺑﻨﺎ ‪ ،٬‬ﻓﻘﺎﻝ ﺟﱪﺋﻴﻞ‬
‫‪ ،٬‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺑﻌﺚ ؟‬ ‫ﻓﺎﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻭﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺟﱪﺋﻴﻞ ﻣﻦ ﻫﺬﺍ ﻣﻌﻚ ؟ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﳏﻤﺪ‬
‫‪ :‬ﻓﺨﺮﺟﻮﺍ ﺇﱄ ﺷﺒﻪ ﺍﳌﻌﺎﻧﻴﻖ ﻓﺴﻠﻤﻮﺍ ﻋﻠﻲ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻗﺮﺃ ﺃﺧﺎﻙ ﺍﻟﺴﻼﻡ‪،٬‬‬ ‫ﻗﺎﻝ ‪ :‬ﻧﻌﻢ‪ ،٬‬ﻗﺎﻝ ﺍﻟﻨﱯ‬
‫ﻗﻠﺖ‪ :‬ﺃ ﺗﻌﺮﻓﻮﻧﻪ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﻴﻒ ﻻ ﻧﻌﺮﻓﻪ ﻭﻗﺪ ﺃﺧﺬ ﻣﻴﺜﺎﻗﻚ ﻭﻣﻴﺜﺎﻗﻪ ﻭﻣﻴﺜﺎﻕ ﺷﻴﻌﺘﻪ ﺇﱃ‬
‫‪137...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻳﻌﻨﻮﻥ ﰲ ﻛﻞ ﻭﻗﺖ‬ ‫ﻳﻮﻣﺎﻟﻘﻴﺎﻣﺔ ﻋﻠﻴﻨﺎ ﻭﺇﻧﺎ ﻟﻨﺘﺼﻔﺢ ﻭﺟﻮﻩ ﺷﻴﻌﺘﻪ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﲬﺴﹰﺎ‬
‫ﻗﺎﻝ‪ :‬ﰒ ﺯﺍﺩﱐ ﺭﰊ ﺃﺭﺑﻌﲔ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻮﺭ ﻻ ﺗﺸﺒﻪ ﺍﻷﻧﻮﺍﺭ ﺍﻷﻭﱃ‪ ،٬‬ﰒ ﻋﺮﺝ ﰊ‬ ‫ﺻﻼﺓ‬
‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻨﻔﺮﺕ ﺍﳌﻼﺋﻜﺔ ﻭﺧﺮﺕ ﺳﺠﺪﹰﺍ ﻭﻗﺎﻟﺖ‪ :‬ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﺭﺏ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ‬
‫‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،٬‬ﺃﺷﻬﺪ ﺃﻥ‬ ‫ﻣﺎ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻳﺸﺒﻪ ﻧﻮﺭ ﺭﺑﻨﺎ ؟ ﻓﻘﺎﻝ ﺟﱪﺋﻴﻞ‬
‫ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﺎﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻭﻗﺎﻟﺖ‪ :‬ﻣﺮﺣﺒﹰﺎ ﺑﺎﻷﻭﻝ ﻭﻣﺮﺣﺒﹰﺎ ﺑﺎﻵﺧﺮ ﻭﻣﺮﺣﺒﹰﺎ ﺑﺎﳊﺎﺷﺮ‬
‫‪ :‬ﰒ ﺳﻠﻤﻮﺍ ﻋﻠﻲ ﻭﺳﺄﻟﻮﱐ‬ ‫ﻭﻣﺮﺣﺒﹰﺎ ﺑﺎﻟﻨﺎﺷﺮ ﳏﻤﺪ ﺧﲑ ﺍﻟﻨﺒﻴﲔ ﻭﻋﻠﻲ ﺧﲑ ﺍﻟﻮﺻﻴﲔ‪ .‬ﻗﺎﻝ ﺍﻟﻨﱯ‬
‫ﻋﻦ ﺃﺧﻲ‪ ،٬‬ﻗﻠﺖ‪ :‬ﻫﻮ ﰲ ﺍﻷﺭﺽ ﺃ ﻓﺘﻌﺮﻓﻮﻧﻪ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﻴﻒ ﻻ ﻧﻌﺮﻓﻪ ﻭﻗﺪ ﳓﺞ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ‬
‫ﻛﻞ ﺳﻨﺔ ﻭﻋﻠﻴﻪ ﺭﻕ ﺃﺑﻴﺾ ﻓﻴﻪ ﺍﺳﻢ ﳏﻤﺪ ﻭﺍﺳﻢ ﻋﻠﻲ ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ]ﻭﺍﻷﺋﻤﺔ[‬
‫ﻭﺷﻴﻌﺘﻬﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،٬‬ﻭﺇﻧﺎ ﻟﻨﺒﺎﺭﻙ ﻋﻠﻴﻬﻢ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﲬﺴﹰﺎ ﻳﻌﻨﻮﻥ ﰲ ﻭﻗﺖ ﻛﻞ ﺻﻼﺓ‬
‫ﻭﳝﺴﺤﻮﻥ ﺭﺅﻭﺳﻬﻢ ﺑﺄﻳﺪﻳﻬﻢ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﰒ ﺯﺍﺩﱐ ﺭﰊ ﺃﺭﺑﻌﲔ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻮﺭ ﻻ ﺗﺸﺒﻪ ﺗﻠﻚ ﺍﻷﻧﻮﺍﺭ ﺍﻷﻭﱃ‪ ،٬‬ﰒ ﻋﺮﺝ ﰊ‬
‫ﺣﱴ ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺮﺍﺑﻌﺔ ﻓﻠﻢ ﺗﻘﻞ ﺍﳌﻼﺋﻜﺔ ﺷﻴﺌﹰﺎ ﻭﲰﻌﺖ ﺩﻭﻳﹰﺎ ﻛﺄﻧﻪ ﰲ ﺍﻟﺼﺪﻭﺭ‪،٬‬‬
‫‪:‬‬ ‫ﻓﺎﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻓﻔﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺧﺮﺟﺖ ﺇﱄ ﺷﺒﻪ ﺍﳌﻌﺎﻧﻴﻖ ﻓﻘ ـﺎﻝ ﺟﱪﺋﻴﻞ‬
‫ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،٬‬ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ .‬ﻓﻘﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ‪:‬‬
‫‪ :‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ‪ ،٬‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻘﺎﻟﺖ‬ ‫ﺻﻮﺗﺎﻥ ﻣﻘﺮﻭﻧﺎﻥ ﻣﻌﺮﻭﻓﺎﻥ‪ ،٬‬ﻓﻘﺎﻝ ﺟﱪﺋﻴﻞ‬
‫ﺍﳌﻼﺋﻜﺔ‪ :‬ﻫﻲ ﻟﺸﻴﻌﺘﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،٬‬ﰒ ﺍﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻭﻗﺎﻟﺖ‪ :‬ﻛﻴﻒ ﺗﺮﻛﺖ ﺃﺧﺎﻙ ؟ ﻓﻘﻠﺖ‬
‫ﳍﻢ‪ :‬ﻭﺗﻌﺮﻓﻮﻧﻪ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﺮﻓﻪ ﻭﺷﻴﻌﺘﻪ ﻭﻫﻢ ﻧﻮﺭ ﺣﻮﻝ ﻋﺮﺵ ﺍﷲ ﻭﺇﻥ ﰲ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﻟﺮﻗﺎ ﻣﻦ‬
‫ﻧﻮﺭ ]ﻓﻴﻪ ﻛﺘﺎﺏ ﻣﻦ ﻧﻮﺭ[ ﻓﻴﻪ ﺍﺳﻢ ﳏﻤﺪ ﻭﻋﻠﻲ ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭﺍﻷﺋﻤﺔ ﻭﺷﻴﻌﺘﻬﻢ ﺇﱃ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،٬‬ﻻ ﻳﺰﻳﺪ ﻓﻴﻬﻢ ﺭﺟﻞ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻬﻢ ﺭﺟﻞ ﻭﺇﻧﻪ ﳌﻴﺜﺎﻗﻨﺎ ﻭﺇﻧﻪ ﻟﻴ‪M‬ﻘﺮﺃ ﻋﻠﻴﻨﺎ ﻛﻞ ﻳﻮﻡ ﲨﻌﺔ‪،٬‬‬
‫ﰒ ﻗﻴﻞ ﱄ‪ :‬ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﻓﺮﻓﻌﺖ ﺭﺃﺳﻲ ﻓﺈﺫﺍ ﺃﻃﺒﺎﻕ ﺍﻟﺴﻤﺎﺀ ﻗﺪ ﺧﺮﻗﺖ ﻭﺍﳊﺠﺐ ﻗﺪ‬
‫ﺭﻓﻌﺖ‪ ،٬‬ﰒ ﻗﺎﻝ ﱄ‪ :‬ﻃﺄﻃﺊ ﺭﺃﺳﻚ‪ ،٬‬ﺃﻧﻈﺮ ﻣﺎ ﺗﺮﻯ؟ ﻓﻄﺄﻃﺄﺕ ﺭﺃﺳﻲ ﻓﻨﻈﺮﺕ ﺇﱃ ﺑﻴﺖ ﻣﺜﻞ ﺑﻴﺘﻜﻢ‬
‫ﻫﺬﺍ ﻭﺣﺮﻡ ﻣﺜﻞ ﺣﺮﻡ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻟﻮ ﺃﻟﻘﻴﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﻳﺪﻱ ﱂ ﻳﻘﻊ ﺇﻻ ﻋﻠﻴﻪ‪ ،٬‬ﻓﻘﻴﻞ ﱄ‪ :‬ﻳﺎ ﳏﻤﺪ ﺇﻥ‬
‫ﻫﺬﺍ ﺍﳊﺮﻡ ﻭﺃﻧﺖ ﺍﳊﺮﺍﻡ ﻭﻟﻜﻞ ﻣﺜﻞ ﻣﺜﺎﻝ‪ ،٬‬ﰒ ﺃﻭﺣﻰ ﺍﷲ ﺇﱄ‪ :‬ﻳﺎ ﳏﻤﺪ ﺍﺩ ﹸﻥ ﻣﻦ ﺻﺎﺩ ﻓﺎﻏﺴﻞ‬
‫ﻣﻦ ﺻﺎﺩ ﻭﻫﻮ ﻣﺎﺀ ﻳﺴﻴﻞ ﻣﻦ ﺳﺎﻕ ﺍﻟﻌﺮﺵ‬ ‫ﻣﺴﺎﺟﺪﻙ ﻭﻃﻬﺮﻫﺎ ﻭﺻﻞ ﻟﺮﺑﻚ ﻓﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﳌﺎﺀ ﺑﻴﺪﻩ ﺍﻟﻴﻤﲎ ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﺻﺎﺭ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻴﻤﲔ‪ ،٬‬ﰒ‬ ‫ﺍﻷﳝﻦ‪ ،٬‬ﻓﺘﻠﻘﻰ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 138‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﺃﻭﺣىﺎﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻪ ﺃﻥ ﺍﻏﺴﻞ ﻭﺟﻬﻚ ﻓﺈﻧﻚ ﺗﻨﻈﺮ ﺇﱃ ﻋﻈﻤﱵ‪ ،٬‬ﰒ ﺍﻏﺴﻞ ﺫﺭﺍﻋﻴﻚ ﺍﻟﻴﻤﲎ‬
‫ﻭﺍﻟﻴﺴﺮﻯ ﻓﺈﻧﻚ ﺗﻠﻘﻰ ﺑﻴﺪﻙ ﻛﻼﻣﻲ‪ ،٬‬ﰒ ﺍﻣﺴﺢ ﺭﺃﺳﻚ ﺑﻔﻀﻞ ﻣﺎ ﺑﻘﻲ ﰲ ﻳﺪﻳﻚ ﻣﻦ ﺍﳌﺎﺀ‬
‫ﻭﺭﺟﻠﻴﻚ ﺇﱃ ﻛﻌﺒﻴﻚ ﻓﺈﱐ ﺃﺑﺎﺭﻙ ﻋﻠﻴﻚ ﻭﺃﻭﻃﻴﻚ ﻣﻮﻃﺌﺎ ﱂ ﻳﻄﺄﻩ ﺃﺣﺪ ﻏﲑﻙ‪ ،٬‬ﻓﻬﺬﺍ ﻋﻠﺔ ﺍﻷﺫﺍﻥ‬
‫ﻭﺍﻟﻮﺿﻮﺀ‪.‬‬

‫ﰒ ﺃﻭﺣﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻪ‪ :‬ﻳﺎ ﳏﻤﺪ ﺍﺳﺘﻘﺒﻞ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭﻛﱪﱐ ﻋﻠﻰ ﻋﺪﺩ ﺣﺠﱯ ﻓﻤﻦ‬
‫ﺃﺟﻞ ﺫﻟﻚ ﺻﺎﺭ ﺍﻟﺘﻜﺒﲑ ﺳﺒﻌﹰﺎ؛ ﻷﻥ ﺍﳊﺠﺐ ﺳﺒﻊ ﻓﺎﻓﺘﺘﺢ ﻋﻨﺪ ﺍﻧﻘﻄﺎﻉ ﺍﳊﺠﺐ‪ ،٬‬ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ‬
‫ﺻﺎﺭ ﺍﻻﻓﺘﺘﺎﺡ ﺳﻨﺔ ﻭﺍﳊﺠﺐ ﻣﺘﻄﺎﺑﻘﺔ ﺑﻴﻨﻬﻦ ﲝﺎﺭ ﺍﻟﻨﻮﺭ ﻭﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ‬
‫‪ ،٬‬ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﺻﺎﺭ ﺍﻻﻓﺘﺘﺎﺡ ﺛﻼﺙ ﻣﺮﺍﺕ ﻻﻓﺘﺘﺎﺡ ﺍﳊﺠﺐ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،٬‬ﻓﺼﺎﺭ ﺍﻟﺘﻜﺒﲑ‬
‫ﺳﺒﻌﹰﺎ ﻭﺍﻻﻓﺘﺘﺎﺡ ﺛﻼﺛﹰﺎ‪ ،٬‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺍﻟﺘﻜﺒﲑ ﻭﺍﻻﻓﺘﺘﺎﺡ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﺳ ﱢﻢ ﺑﺎﲰﻲ ﻓﻤﻦ ﺃﺟﻞ‬
‫ﺫﻟﻚ ﺟﻌﻞ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﰲ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ ‪ ،٬‬ﰒ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﺃﻥ ﺍﲪﺪﱐ‪ ،٬‬ﻓﻠﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،٬‬ﻗﺎﻝ ﺍﻟﻨﱯ ﰲ ﻧﻔﺴﻪ ﺷﻜﺮﹰﺍ‪ ،٬‬ﻓﺄﻭﺣﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻪ ﻗﻄﻌﺖ ﲪﺪﻱ ﻓﺴﻢ‬
‫ﺑﺎﲰﻲ ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﺟﻌﻞ ﰲ ﺍﳊﻤﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﺮﺗﲔ‪ ،٬‬ﻓﻠﻤﺎ ﺑﻠﻎ ﻭﻻ ﺍﻟﻀﺎﻟﲔ ﻗﺎﻝ ﺍﻟﻨﱯ‬
‫‪ :‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺷﻜﺮﹰﺍ‪ ،٬‬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﻗﻄﻌﺖ ﺫﻛﺮﻱ ﻓﺴﻢ ﺑﺎﲰﻲ ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ‬
‫ﺟﻌﻞ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﰲ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ ﰒ ﺃﻭﺣﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻪ ‪ :‬ﺍﻗﺮﺃ ﻳﺎ ﳏﻤﺪ ﻧﺴﺒﺔ‬
‫ﺼ @ﻤﺪ‪ * M‬ﹶﻟ ‪A‬ﻢ @ﻳ ‪G‬ﻠ ‪A‬ﺪ @ﻭﹶﻟ ‪A‬ﻢ ﻳ‪M‬ﻮﹶﻟ ‪A‬ﺪ * @ﻭﹶﻟ ‪A‬ﻢ ﻳ@ﻜﹸﻦ ‪m‬ﻟ ‪M‬ﻪ ﹸﻛﻔﹸﻮﹰﺍ‬
‫ﺭﺑﻚ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ﴿:‬ﹸﻗ ﹾﻞ ﻫ‪@ M‬ﻮ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺃﹶﺣ@ﺪ‪ * Â‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﻟ ﱠ‬
‫ﺃﹶﺣ@ﺪ‪.﴾Â‬‬

‫‪ :‬ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ‪ ،٬‬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﱂ‬ ‫ﰒ ﺃﻣﺴﻚ ﻋﻨﻪ ﺍﻟﻮﺣﻲ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪ :‬ﻛﺬﻟﻚ ﺍﷲ‬ ‫ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﹰﺍ ﺃﺣﺪ‪ ،٬‬ﰒ ﺃﻣﺴﻚ ﻋﻨﻪ ﺍﻟﻮﺣﻲ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻛﺬﻟﻚ ]ﺍﷲ[ ﺭﺑﻨﺎ‪ ،٬‬ﻓﻠﻤﺎ ﻗﺎﻝ ﺫﻟﻚ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺍﺭﻛﻊ ﻟﺮﺑﻚ ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﻓﺮﻛﻊ ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‬
‫ﻭﻫﻮ ﺭﺍﻛﻊ ﻗﻞ‪ :‬ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻟﻌﻈﻴﻢ ﻓﻔﻌﻞ ﺫﻟﻚ ﺛﻼﺛﹰﺎ‪ ،٬‬ﰒ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺃﻥ ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻳﺎ‬
‫ﻓﻘﺎﻡ ﻣﻨﺘﺼﺒﹰﺎ ﻓﺄﻭﺣﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻪ‪ :‬ﺃﻥ ﺍﺳﺠﺪ ﻟﺮﺑﻚ ﻳﺎ ﳏﻤﺪ‪،٬‬‬ ‫ﳏﻤﺪ‪ ،٬‬ﻓﻔﻌﻞ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺳﺎﺟﺪﹰﺍ‪ ،٬‬ﻓﺄﻭﺣﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻪ ﻗﻞ‪ :‬ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻷﻋﻠﻰ‪ ،٬‬ﻓﻔﻌﻞ ﺫﻟﻚ‬ ‫ﻓﺨﺮ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺛﻼﺛﹰﺎ‪ ،٬‬ﰒ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺍﺳﺘﻮ ﺟﺎﻟﺴﹰﺎ ﻳﺎ ﳏﻤﺪ‪ ،٬‬ﻓﻔﻌﻞ ﻓﻠﻤﺎ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺳﺠﻮﺩﻩ ﻭﺍﺳﺘﻮﻯ‬
‫ﺟﺎﻟﺴﹰﺎ ﻧﻈﺮ ﺇﱃ ﻋﻈﻤﺘﻪ ﲡﻠﺖ ﻟﻪ ﻓﺨﺮ ﺳﺎﺟﺪﹰﺍ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻻ ﻷﻣﺮ ﺃﹸﻣﺮ ﺑﻪ ﻓﺴﺒﺢ ﺃﻳﻀﺎ ﺛﻼﺛﹰﺎ‪،٬‬‬
‫‪139...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺍﻧﺘﺼﺐ ﻗﺎﺋﻤﹰﺎ‪ ،٬‬ﻓﻔﻌﻞ ﻓﻠﻢ ﻳﺮ ﻣﺎ ﻛﺎﻥ ﺭﺃﻯ ﻣﻦ ﺍﻟﻌﻈﻤﺔ ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﺻﺎﺭﺕ‬
‫ﺍﻟﺼﻼﺓ ﺭﻛﻌﺔ ﻭﺳﺠﺪﺗﲔ‪.‬‬

‫ﰒ ﺃﻭﺣﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻪ‪ :‬ﺍﻗﺮﺃ ﺑﺎﳊﻤﺪ ﷲ‪ ،٬‬ﻓﻘﺮﺃﻫﺎ ﻣﺜﻞ ﻣﺎ ﻗﺮﺃ ﺃﻭ ﹰﻻ‪ ،٬‬ﰒ ﺃﻭﺣﻰ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ‪ :‬ﺇﻟﻴﻪ ﺍﻗﺮﺃ ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﻓﺈ‪‰‬ﺎ ﻧﺴﺒﺘﻚ ﻭﻧﺴﺒﺔ ﺃﻫﻞ ﺑﻴﺘﻚ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،٬‬ﻭﻓﻌﻞ ﰲ ﺍﻟﺮﻛﻮﻉ‬
‫ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﰲ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﰒ ﺳﺠﺪ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ‪ ،٬‬ﰒ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻳﺎ ﳏﻤﺪ‬
‫ﺛﺒﺘﻚ ﺭﺑﻚ‪ ،٬‬ﻓﻠﻤﺎ ﺫﻫﺐ ﻟﻴﻘﻮﻡ ﻗﻴﻞ‪ :‬ﻳﺎ ﳏﻤﺪ ﺍﺟﻠﺲ‪ ،٬‬ﻓﺠﻠﺲ ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﻳﺎ ﳏﻤﺪ ﺇﺫﺍ ﻣﺎ‬
‫ﺃﻧﻌﻤﺖ ﻋﻠﻴﻚ ﻓﺴ ﱢﻢ ﺑﺎﲰﻲ ﻓﺄﹸﳍﻢ ﺃﻥ ﻗﺎﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﻭﺑﺎﷲ ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻛﻠﻬﺎ‬
‫ﷲ‪ ،٬‬ﰒ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﻳﺎ ﳏﻤﺪ ﺻﻞ ﻋﻠﻰ ﻧﻔﺴﻚ ﻭﻋﻠﻰ ﺃﻫﻞ ﺑﻴﺘﻚ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻲ ﻭﻋﻠﻰ‬
‫ﺃﻫﻞ ﺑﻴﱵ‪ ،٬‬ﻭﻗﺪ ﻓﻌﻞ‪ ،٬‬ﰒ ﺍﻟﺘﻔﺖ ﻓﺈﺫﺍ ﺑﺼﻔﻮﻑ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳌﺮﺳﻠﲔ ﻭﺍﻟﻨﺒﻴﲔ ﻓﻘﻴﻞ‪ :‬ﻳﺎ ﳏﻤﺪ‬
‫ﺳﻠﻢ ﻋﻠﻴﻬﻢ‪ ،٬‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،٬‬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺃﻥ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺘﺤﻴﺔ‬
‫ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﱪﻛﺎﺕ ﺃﻧﺖ ﻭﺫﺭﻳﺘﻚ‪.‬‬

‫ﰒ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﺃﻥ ﻻ ﻳﻠﺘﻔﺖ ﻳﺴﺎﺭﹰﺍ ﻭﺃﻭﻝ ﺁﻳﺔ ﲰﻌﻬﺎ ﺑﻌﺪ ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﻭﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﺁﻳﺔ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ﻭ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻤﺎﻝ ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﺴﻼﻡ ﻭﺍﺣﺪﺓ ﲡﺎﻩ ﺍﻟﻘﺒﻠﺔ‪ ،٬‬ﻭﻣﻦ‬
‫ﲰﻊ ﺿﺠﺔ‬ ‫ﺃﺟﻞ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﺘﻜﺒﲑ ﰲ ﺍﻟﺴﺠﻮﺩ ﺷﻜﺮﹰﺍ ﻭﻗﻮﻟﻪ‪ :‬ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ ﻷﻥ ﺍﻟﻨﱯ‬
‫ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺘﻬﻠﻴﻞ‪ ،٬‬ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﻗﺎﻝ‪ :‬ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ‪ ،٬‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ‬
‫ﺻﺎﺭﺕ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﻷﻭﻟﻴﺎﻥ ﻛﻠﻤﺎ ﺃﺣﺪﺙ ﻓﻴﻬﻤﺎ ﺣﺪﺛﺎ ﻛﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺒﻬﻤﺎ ﺇﻋﺎﺩ•ﻤﺎ ﻓﻬﺬﺍ‬
‫ﺍﻟﻔﺮﺽ ﺍﻷﻭﻝ ﰲ ﺻﻼﺓ ﺍﻟﺰﻭﺍﻝ ﻳﻌﲏ ﺻﻼﺓ ﺍﻟﻈﻬﺮ()‪.(1‬‬

‫)‪.......‬ﻓﻠﻤﺎ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺳﺠﻮﺩﻩ ﻭﺍﺳﺘﻮﻯ ﺟﺎﻟﺴﹰﺎ ﻧﻈﺮ ﺇﱃ ﻋﻈﻤﺘﻪ ﲡﻠﺖ ﻟﻪ ﻓﺨﺮ‬
‫ﺳﺎﺟﺪﹰﺍ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻻ ﻷﻣﺮ ﺃﹸﻣﺮ ﺑﻪ‪:(.......‬‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺗﺒﲔ ﺑﻮﺿﻮﺡ ﻣﻼﺯﻣﺔ ﺍﻟﺴﺠﻮﺩ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻤﻌﺮﻓﺔ‪.‬‬
‫)‪...‬ﰒ ﺍﺟﺘﻤﻌﺖ ﺍﳌﻼﺋﻜﺔ ﻭﻗﺎﻟﺖ ﻛﻴﻒ‪ :‬ﺗﺮﻛﺖ ﺃﺧﺎﻙ ؟ ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﻭﺗﻌﺮﻓﻮﻧﻪ ؟ ﻗﺎﻟﻮﺍ‪:‬‬
‫ﻧﻌﺮﻓﻪ ﻭﺷﻴﻌﺘﻪ ﻭﻫﻢ ﻧﻮﺭ ﺣﻮﻝ ﻋﺮﺵ ﺍﷲ ﻭﺇﻥ ﰲ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﻟﺮﻗﺎ ﻣﻦ ﻧﻮﺭ ]ﻓﻴﻪ ﻛﺘﺎﺏ ﻣﻦ‬

‫‪ -1‬اﻟﻜﺎﻓﻲ – اﻟﺸﻴﺦ اﻟﻜﻠﻴﻨﻲ ‪ :‬ج‪ 3‬ص‪.486 – 482‬‬

‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 140‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻧﻮﺭ[ ﻓﻴﻪ ﺍﺳﻢ ﳏﻤﺪ ﻭﻋﻠﻲ ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭﺍﻷﺋﻤﺔ ﻭﺷﻴﻌﺘﻬﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﺰﻳﺪ ﻓﻴﻬﻢ‬
‫ﺭﺟﻞ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻬﻢ ﺭﺟﻞ ﻭﺇﻧﻪ ﳌﻴﺜﺎﻗﻨﺎ ﻭﺇﻧﻪ ﻟﻴ‪M‬ﻘﺮﺃ ﻋﻠﻴﻨﺎ ﻛﻞ ﻳﻮﻡ ﲨﻌﺔ ‪:(....‬‬
‫ﻭﺷﻴﻌﺔ ﻋﻠﻲ ﻫﻨﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﺰﻳﺪ ﻓﻴﻬﻢ ﺭﺟﻞ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻬﻢ ﺭﺟﻞ ﻫﻢ ﺍﻷﺋﻤﺔ ﻭﺍﳌﻬﺪﻳﻮﻥ ﺣﺠﺞ‬
‫‪ ،٬‬ﻓﻬﻢ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺣﻮﻝ ﺍﻟﻌﺮﺵ ﻭﺃﲰﺎﺅﻫﻢ ﻣﻜﺘﻮﺑﺔ ﰲ ﺭﻕ ﻣﻦ ﻧﻮﺭ‬ ‫ﺍﷲ ﻣﻦ ﻭﻟﺪ ﻋﻠﻲ‬
‫ﻭﻣﻮﺿﻮﻋﺔ ﰲ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﻗﺒﻠﺔ ﺍﳌﻼﺋﻜﺔ‪ ،٬‬ﻭﺍﻟﺬﻱ ﻭﺭﺩ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺍﻟﻜﻌﺒﺔ ﺇﳕﺎ ﻫﻲ‬
‫ﺻﻮﺭﺓ ﻟﻪ ﺻﻮﺭﺕ ﻟﻠﻨﺎﺱ ﰲ ﺍﻷﺭﺽ‪ ،٬‬ﻭﻛﻮﻥ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﺃﻱ ﺃﲰﺎﺀ ﺍﻷﺋﻤﺔ ﻭﺍﳌﻬﺪﻳﲔ ﻫﻲ ﻣﻴﺜﺎﻕ‬
‫ﺍﳌﻼﺋﻜﺔ‪ ،٬‬ﻭﻳﻘﺮﺃ ﻋﻠﻴﻬﻢ ﻛﻞ ﻳﻮﻡ ﲨﻌﺔ ﻳﺒﲔ ﺑﻮﺿﻮﺡ ﺗﺎﻡ ﺃﻥ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻣﺘﻌﻠﻘﺔ ﺑﺴﺠﻮﺩﻫﻢ‬
‫ﻭﺑﺎﺳﺘﻐﻔﺎﺭﻫﻢ ﻋﻦ ﺍﻋﺘﺮﺍﺿﻬﻢ ﻋﻨﺪﻣﺎ ﺃﻣﺮﻭﺍ ﺑﺎﻟﺴﺠﻮﺩ‪ ،٬‬ﺑﻞ ﻭﲝﺴﺐ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ‬
‫ﻭﺍﻟﻜﻌﺒﺔ ﻭﲝﺴﺐ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺗﻌﺮﻑ ﺃﻥ ﺍﻟﺴﺠﻮﺩ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺇﳕﺎ ﻟﻌﻠﺔ ﻭﺟﻮﺩ ﻧﻮﺭ ﻫﺬﻩ‬
‫ﰲ ﺍﻟﻜﻌﺒﺔ ﻭﻭﺿﻊ‬ ‫ﺍﻷﲰﺎﺀ ﻓﻴﻬﺎ ‪ ،٬‬ﻭﺍﻟﺬﻱ ﺃﺷﺎﺭ ﻟﻪ ﺑﻮﺿﻮﺡ ﺗﺎﻡ ﻭﻻﺩﺓ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﺃﻭﺩﻉ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﰲ ﺭﻛﻨﻬﺎ‪.‬‬
‫)‪....‬ﰒ ﺃﻭﺣﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻪ‪ :‬ﻳﺎ ﳏﻤﺪ ﺍﺳﺘﻘﺒﻞ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭﻛﱪﱐ ﻋﻠﻰ ﻋﺪﺩ‬
‫ﺣﺠﱯ‪ ،٬‬ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﺻﺎﺭ ﺍﻟﺘﻜﺒﲑ ﺳﺒﻌﹰﺎ ﻷﻥ ﺍﳊﺠﺐ ﺳﺒﻊ ‪: (......‬‬
‫ﺍﻟﺘﻜﺒﲑﺍﺕ ﺍﻟﺴﺒﻊ ﰲ ﺍﻟﺼﻼﺓ ﻣﻌﺮﻭﻓﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻫﻲ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﻭﺳﺖ ﺗﻜﺒﲑﺍﺕ ﺗﻔﺘﺘﺢ ™ﺎ‬
‫ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺃﻣﺎ ﻛﻮﻥ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺑﺎﳋﺼﻮﺹ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ﻫﻮ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﷲ ﳏﻤﺪﹰﺍ ﺑﺎﺳﺘﻘﺒﺎﻟﻪ ﻓﻸﻥ‬
‫ﺍﳊﺠﺮ ﻳﺸﲑ ﺇﱃ ﺍﳌﻬﺪﻱ‪ ،٬‬ﻭﺍﳌﻬﺪﻱ ﺃﻭ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ ﻫﻮ ﻗﺒﻠﺔ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ‪،٬‬‬
‫ﻓﻜﻠﻬﻢ ﻗﺪ ﺑﺸﺮﻭﺍ ﺑﻪ ﻭﺷﺎﺭﻛﻮﺍ ﰲ ‪N‬ﻴﺌﺔ ﺍﻟﻄﺮﻳﻖ ﻹﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺍﻟﻌﺪﻝ ﺍﻹﳍﻲ ﺍﻟﱵ ﺳﻴﻘﻴﻤﻬﺎ ﺍﳌﻬﺪﻱ‪.‬‬

‫ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﺃﺣﺪ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻧﺘﺮﻧﺖ ﻭﻓﻴﻪ ﺗﻔﺼﻴﻞ ﻋﻦ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‬
‫ﻭﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﳌﻬﺪﻱ ﺃﻭ ﺍﻟﻘﺎﺋﻢ‪:‬‬
‫ﺱ‪ /‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ؟‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﳝﺎﱐ ﺁﻝ ﳏﻤﺪ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬
‫ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﺍﻷﺋﻤﺔ ﻭﺍﳌﻬﺪﻳﲔ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ‬
‫‪141...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﰲ ﻋﺎﻡ ‪1424‬ﻫ ـ ﻗﻤﺖ ﺑﺄﺩﺍﺀ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﻭﻛﺎﻧﺖ ﺍﳊﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﱄ ﻭﷲ ﺍﳊﻤﺪﻭﻣﻌﻲ‬
‫ﺯﻭﺟﱵ‪ ،٬‬ﻭﻛﻨﺎ ﻣﻊ ﺃﺣﺪ ﲪﻼﺕ ﺍﳊﺞ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﺍﻷﺣﺴﺎﺀ‪ ،٬‬ﻭﻛﺎﻥ ﻟﻨﺎ ﻋﱪ ﻭﻗﺼﺼﻔﻲ ﺗﻠﻚ ﺍﳊﺠﺔ‬
‫ﺍﳌﺒﺎﺭﻛﺔ‪ ،٬‬ﻓﻌﻨﺪﻣﺎ ﻛﺎﻧﺖ ﻟﻴﻠﺔ ﻋﺮﻓﻪ ﺣﺼﻠﺖ ﺣﺎﺩﺛﺔ ﻟﻨﺴﺎﺀ ﺍﳊﻤﻠﺔﻓﺴﻤﻌﻮﺍ ﻟﻴﻠﺔ ﻋﺮﻓﻪ ﺑﻌﺪ ﺃﻋﻤﺎﻝ ﺗﻠﻚ‬
‫ﺍﻟﻠﻴﻠﺔ ﺻﻴﺤﺔ ﻗﻮﻳﺔ )ﺻﺮﺍﺧﹰﺎ ﻗﻮﻳﹰﺎ( ﺗﻜﺮﺭ ﻣﺮﺗﻴﻨﺄﻳﻘﻆ ﺍﻟﻨﺎﺋﻤﺔ ﻣﻦ ﻧﻮﻣﻬﺎ‪ ،٬‬ﻭﺍﻟﻐﺮﻳﺐ ﺃﻥ ﺑﻌﺾ ﺍﳉﺎﻟﺴﲔ‬
‫ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﱂ ﻳﺴﻤﻌﻮﺍ ﺗﻠﻜﺎﻟﺼﻴﺤﺔ‪ ،٬‬ﻓﻬﺬﻩ ﺍﻟﺼﻴﺤﺔ ﺃﺭﻋﺒﺖ ﺍﻟﻨﺴﺎﺀ ﻭﺃﺧﺎﻓﺘﻬﻢ ﻭﱂ ﻳﻌﺮﻓﻮﺍ ﻣﻦ ﺃﻳﻦ ﻫﺬﺍ‬
‫ﺍﻟﺼﻮﺕ‪.‬‬
‫ﻭﺍﻟﻘﺼﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻷﻫﻢ ﻫﻲ‪ :‬ﻋﻨﺪﻣﺎ ﺩﺧﻠﺖ ﺃﻧﺎ ﻭﺯﻭﺟﱵ ﺍﳊﺮﻡ ﻟﻄﻮﺍﻑ ﺍﳊﺞ ﺷﺎﻫﺪﺗﺰﺣﺎﻣﹰﺎ‬
‫ﺷﺪﻳﺪﹰﺍ ﻭﺧﺸﻴﺖ ﺃﻥ ﻻ ﺃﺳﺘﻄﻴﻊ ﺗﻄﻮﻳﻒ ﺯﻭﺟﱵ ﻃﻮﺍﻑ ﺍﳊﺞ‪ ،٬‬ﻭﻗﺎﻝ ﻟﻨﺎ ﺍﳌﺮﺷﺪﺍﻟﺪﻳﲏ ﻟﻠﺤﻤﻠﻪ‪:‬‬
‫ﻋﻨﺪﻣﺎ ﺗﺸﺎﻫﺪﻭﻥ ﺯﺣﺎﻣﹰﺎ ﻗﻮﻟﻮﺍ‪ :‬ﻳﺎ ﻋﻠﻴﻢ ﻳﺎ ﻋﻈﻴﻢ ﻳﻨﻔﻚ ﺍﻟﺰﺣﺎﻡ‪ ،٬‬ﺣﻴﺚ ﺟﺮﺑﺖ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﰲ‬
‫ﻃﻮﺍﻑ ﺍﻟﻌﻤﺮﺓ ﻭﻻﺣﻈﺖ ﺍﻟﺰﺣﺎﻡ ﻳﻨﻔﻚ ﻋﻤﻮﻣﹰﺎ ﻗﻠﺖ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ :‬ﻳﺎ ﻋﻠﻴﻢ ﻳﺎ ﻋﻈﻴﻢ‪ ،٬‬ﻭﺇﺫﺍ ﺑﺮﺟﻞ‬
‫ﺕ ﻟﻨﺎ ﻣﻦ‬‫ﻳﺄﰐ ﻓﻮﺭﹰﺍ ﻣﻦ ﺑﲔ ﺍﻟﺮﻛﻨﻮﺍﳌﻘﺎﻡ ﻭﻳﺸﻖ ﺻﻔﻮﻑ ﺍﳊﺠﻴﺞ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺋﻲ ﻣﻦ ﺍﻟﺬﻛﺮ‪ ،٬‬ﻭﻛﺄﻧﻪ ﺁ ‪Ñ‬‬
‫ﻃﻮﺍﻓﻪ ﺃﻭ ﻗﺒﻞ ﺃﻥ ﻳﻨﻬﻲ ﻃﻮﺍﻓﻪ ﺣﻴﺚ ﱂ ﻳﻌﱪ ﺍﻟﺮﻛﻦ ﻭﺍﳌﻘﺎﻡ‪ ،٬‬ﻭﺍﺳﺘﻘﺒﻠﻨﺎ ﳐﺼﻮﺻﻮﺍﻟﻜﻌﺒﺔ ﺧﻠﻔﻪ ﻭﱂ‬
‫ﻳﻜﻦ ﰲ ﻃﺮﻳﻘﻪ ﻟﻨﺎ ﺃﺣﺪ ﻣﻦ ﺍﳊﺠﻴﺞ‪ ،٬‬ﻭﻗﺎﻝ ﱄ‪ :‬ﺗﻌﺎﻝ ﺧﻠﻔﻴﺄﻃﻮﻓﻜﻤﺎ ﻭﺫﻫﺒﺖ ﺧﻠﻔﻪ ﻣﻊ ﺯﻭﺟﱵ‬
‫ﻭﻃﻮﻓﻨﺎ ﻃﻮﺍﻑ ﺍﳊﺞ ﻭﱂ ﻧﺸﻌﺮ ﺑﺄﻱ ﺯﺣﺎﻡ ﺃﻭ ﺿﻴﻖ‪ ،٬‬ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﺃﺩﻋﻴﺔ ﻭﺃﺫﻛﺎﺭ ﻭﻣﻦ ﺑﻴﻨﻬﺎ ﺩﻋﺎﺀ‬
‫ﻛﻤﻴﻞ ﻭﺃﻧﺎ ﺃﻛﺜﺮ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﻭﺃﻗﻮﻝ ﰲ ﻧﻔﺴﻲ‪ :‬ﺭﲟﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻬﺪﻱ ﳏﻤﺪ ﺑﻦ‬
‫ﻭﻟﻜﻦ ﺃﻗﻮﻝ‪ :‬ﻣﻦ ﺃﻧﺎ ﺣﱴ ﳜﺮﺝ ﱄ ﺍﳌﻬﺪﻱ ﻭﻳﻄﻮﻓﲏ ؟ ﻭﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺸﻮﻁ ﺍﻷﻭﻝ ﻣﻦ‬ ‫ﺍﳊﺴﻦ‬
‫ﺍﻟﻄﻮﺍﻑ ﻛﺎﻧﺘﺰﻭﺟﱵ ﺧﻠﻔﻲ ﻭﻗﺎﻝ ﱄ‪ :‬ﺩﻉ ﺯﻭﺟﺘﻚ ﺃﻣﺎﻣﻚ‪ ،٬‬ﻭﺃﻣﺮ‪N‬ﺎ ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﺎﻣﻲ ﻭﺧﻠﻔﻪ ﺃﻱ‬
‫ﻭﺳﻄﻨﺎ ﻭﻫﻮ ﻗﺼﺪ ﺃﻥ ﻳﻌﻠﻤﲏ ﻛﻴﻒ ﺃﺣﺎﻓﻆ ﻋﻠﻰ ﺯﻭﺟﱵ ﺃﺛﻨﺎﺀ ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫ﻭﻋﻨﺪ ﻭﺻﻮﻟﻨﺎ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻳﺸﲑ ﺇﻟﻴﻪ ﺑﻴﻤﻴﻨﻪ ﻭﻳﻘﻮﻝ‪ :‬ﺍﷲ ﺃﻛﱪ‪ ،٬‬ﻭﻋﻨﺪﻣﺎ ﺍﻧﺘﻬﻴﻨﺎ ﻣﻦ‬
‫ﻗﻠﺖ ﻟﻪ‪ :‬ﺃﺭﻳﺪ ﺃﻥ ﺃﻃﻮﻑ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻣﻌﻚ‪ ،٬‬ﻓﻘﺎﻝ ﱄ‪:‬‬ ‫ﺍﻟﺸﻮﻁ ﺍﻟﺴﺎﺑﻊ ﺑﻌﺪ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،٬‬ﻭﻛﺄﻧﻪ ﻳﻮﺩﻋﲏ ﻭﻗﺎﺑﻠﲏ ﺑﻮﺟﻬﻪ ﻭﻫﻮ ﳝﺸﻲ ﻋﲏ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻭﻛﺄﻧﻪ ﺃﺯﺍﺡ ﺗﻠﻚ ﺍﻵﻻﻑ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﳝﺸﻲ ﺇﱃ ﺍﳋﻠﻒ‪ ،٬‬ﻭﺍﺗﺴﻊ ﻟﻪ ﺍﳌﻜﺎﻥ ﻭﻣﻀﻰ ‪ ،٬‬ﻭﻛﺄﻥ ﺍﳊﺠﻴﺞ ﲝﺮ ﻭﻫﻮ ﻣﻮﺟﺔ ﻗﻮﻳﺔ‬
‫ﺃﺯﺍﺣﺖ ﻣﻴﺎﻩ ﺍﻟﺒﺤﺮ‪.‬‬
‫ﺃﻣﺎ ﺃﻭﺻﺎﻑ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ :‬ﻓﻬﻮ ﻏﺎﺋﺮ ﺍﻟﻌﻴﻨﲔ‪ ،٬‬ﻣﺸﺮﻑ ﺍﳊﺎﺟﺒﲔ‪ ،٬‬ﻃﻮﻳﻞ ﳓﻴﻒ‪ ،٬‬ﺃﲰﺮ ﺍﻟﻠﻮﻥ‪،٬‬‬
‫ﺷﻌﺮﻩ ﺃﺳﻮﺩ ﻃﻮﻳﻞ‪ ،٬‬ﻭﺍﻟﻐﺮﻳﺐ ﺃﻧﻪ ﻳﻠﺒﺲ ﻟﺒﺎﺳﹰﺎ ﺃﺧﻀﺮ ﻓﺎﲢﹰﺎ ﻳﻮﻡ ﻃﻮﺍﻑ ﺍﳊﺞ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﻏﻄﺎﺀ‬
‫ﻧﺴﻤﻴﻪ ﳓﻦ ﺑﺎﳋﻠﻴﺠﻲ ﺍﻟﻄﺎﻗﻴﺔ‪ .‬ﺳﺆﺍﱄ‪ :‬ﻣﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺮﺟﻞ؟ ﻫﻞ ﻫﻮ ﳝﺎﱐ ﺁﻝ ﳏﻤﺪ ؟ ﻭﻣﻦ ﺃﻧﺎ‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 142‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﻳﻄﻮﻓﲏ ؟ ﺃﻡ ﻫﻮ ﺍﳋﻀﺮ ﲟﺎ ﺃﻧﻪ ﻻﺑﺲ ﻟﺒﺎﺳﹰﺎ ﺃﺧﻀﺮ‪ ،٬‬ﺃﻡ ﺃﻧﻪ ﻣﻦ ﺃﻧﺼﺎﺭ‬ ‫ﺣﱴ ﻳﺄﰐ ﳝﺎﱐ ﺁﶈﻤﺪ‬
‫؟؟؟‬ ‫ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‬
‫‪ ،٬‬ﻭﺳﺄﻟﺖ ﺃﺣﺪ ﺍﳌﺆﻣﻨﲔ‪ ،٬‬ﻭﻗﺎﻝ‪ :‬ﺭﲟﺎ ﻳﻜﻮﻥ‬ ‫ﻭﺳﺄﻟﺖ ﺃﺣﺪ ﻃﻠﺒﺔ ﺍﳊﻮﺯﺓ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻹﻣﺎﻡ‬
‫‪.‬‬ ‫ﺃﻭ ﺃﺣﺪ ﺃﻋﻮﺍﻥ ﺍﻹﻣﺎﻡ‬ ‫ﺍﳋﻀﺮ‬
‫ﲰﻌﺖ ﻗﺼﺔ ﺣﺼﻠﺖ ﻷﺣﺪ ﺍﻷﻧﺼﺎﺭ ﻭﻗﺼﻬﺎ ﻋﻠ̃ﻲ ﻭﻭﺻﻔﻪ ﱄ ﻭﻫﻲ ﻧﻔﺲ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﲑﺃﻳﺘﻬﺎ‬
‫ﻭﻟﻮ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻃﻮﻓﲏ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺴﻨﲔ ﻋﺮﻓﺘﻪ ﻣﻦ ﺑﲔ ﻣﻠﻴﻮﻥ ﺭﺟﻞ‪.‬‬
‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﳝﺎﱐ ﺁﻝ ﳏﻤﺪ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬
‫ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﺍﻷﺋﻤﺔ ﻭﺍﳌﻬﺪﻳﲔ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ‬
‫ﻣﺴﻠﻢ ﺃﻧﺼﺎﺭﻱ ‪ 40‬ﺳﻨﺔ‬
‫ﺍﻷﺣﺴﺎﺀ ﺍﻟﺴﻌﻮﺩﻳﺔ‬
‫ﲢﺼﻴﻞ ﺛﺎﻧﻮﻱ‬

‫ﺝ‪ /‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﺍﻷﺋﻤﺔ ﻭﺍﳌﻬﺪﻳﲔ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ‬

‫ﺇﻋﻠﻢ ﺃﻥ ﺍﷲ ﺫﺍﻛﺮ ﻣﻦ ﺫﻛﺮﻩ ﻭﻳﻌﻄﻲ ﺍﻟﻜﺜﲑ ﺑﺎﻟﻘﻠﻴﻞ ﻭﺃﻧﺖ ﺫﻛﺮﺗﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺑﻴﺘﻪ ﺑﺈﺧﻼﺹ‬
‫ﻓﺬﻛﺮﻙ ﻭﺃﻋﺎﻧﻚ ﻭﻳﺴﺮ ﺃﻣﺮﻙ‪ ،٬‬ﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻮﻓﻘﻚ ﺩﺍﺋﻤﹰﺎ ﻟﻺﺧﻼﺹ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻟﻌﻤﻞ ﳌﺎ ﻳﺮﺿﻴﻪ‪،٬‬‬
‫ﺃﻣﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﺬﻱ ﺃﻋﺎﻧﻚ ﻓﻬﻮ ﺃﻋﺎﻧﻚ ﲝﻮﻝ ﺍﷲ ﻭﻗﻮﺗﻪ ‪ ،٬‬ﻭﻋﻨﺪﻣﺎ ﺃﻣﺮﻩ ﺍﷲ ﺃﻥ ﻳﻌﻴﻨﻚ ﻓﺎﻟﻔﻀﻞ ﻛﻠﻪ‬
‫ﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﻓﺎﺷﻜﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻣ ﱠﻦ ﻋﻠﻴﻚ ™ﺬﺍ ﻭﻟﻮ ﺃﻥ ﺍﷲ ﺃﻣﺮﻩ ﺃﻥ ﳜﱪﻙ ﺑﺎﲰﻪ‬
‫ﻷﺧﱪﻙ‪ .‬ﺃﻣﺎ ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﺼﻞ ﺍﳊﺠﺮ ﻳﻘﻮﻝ‪ :‬ﺍﷲ ﺃﻛﱪ ﻓﻬﺬﺍ ﺗﻜﻠﻴﻔﻪ ﻫﻮ‪ ،٬‬ﺃﻣﺎ ﺃﻧﺖ‬
‫ﻭﻏﲑﻙ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﺘﻜﻠﻴﻔﻜﻢ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻋﻨﺪ ﻭﺻﻮﻝ ﺍﳊﺠﺮ‪):‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻬ ﱠﻢ ﹶﺃﻣ@ﺎ@ﻧﺘ‪G‬ﻲ ﺃﹶ ﱠﺩﻳ‪A‬ﺘ‪M‬ﻬ@ﺎ @ﻭﻣ‪G‬ﻴﺜﹶﺎﻗ‪G‬ﻲ @ﺗﻌ@ﺎ @ﻫ ‪A‬ﺪﺗ‪M‬ﻪ‪M‬‬
‫ﻚ ﹶﺃ ‪A‬ﺷ @ﻬﺪ‪ M‬ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹺﺇﹶﻟ @ﻪ ﹺﺇﻟ‪m‬ﺎ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻭ ‪A‬ﺣ @ﺪﻩ‪ M‬ﻟﹶﺎ‬
‫ﻚ @ﻭ @ﻋﻠﹶﻰ ﺳ‪M‬ﱠﻨ ‪G‬ﺔ @ﻧﹺﺒﱢﻴ @‬
‫ﺼﺪ‪G‬ﻳﻘﹰﺎ ﹺﺑ ‪G‬ﻜﺘ@ﺎﹺﺑ @‬
‫ﺸ @ﻬ @ﺪ ﻟ‪G‬ﻲ ﺑﹺﺎﹾﻟﻤ‪M‬ﻮ@ﺍﻓﹶﺎ ‪G‬ﺓ ﺍﻟ ‪m‬ﻠ ‪M‬ﻬ ﱠﻢ @ﺗ ‪A‬‬
‫‪G‬ﻟ@ﺘ ‪A‬‬
‫ﺤﻤﱠﺪﹰﺍ @ﻋ ‪A‬ﺒﺪ‪M‬ﻩ‪@ M‬ﻭ @ﺭﺳ‪M‬ﻮﹸﻟ ‪M‬ﻪ ﻭﺃﻥ ﻋﻠﻴﹰﺎ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﻭﻟﺪﻩ ﺣﺠﺞ ﺍﷲ ﻭﺃﻥ ﺍﳌﻬﺪﻱ‬
‫ﻚ ﹶﻟﻪ‪@ M‬ﻭﹶﺃ ‪m‬ﻥ ‪M‬ﻣ @‬
‫@ﺷﺮﹺﻳ @‬
‫‪143...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﺁ @ﻣﻨ‪A‬ﺖ‪ M‬ﺑﹺﺎﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻭ ﹶﻛ ﹶﻔ ‪A‬ﺮﺕ‪M‬‬ ‫ﻭﺍﳌﻬﺪﻳﲔ ﻣﻦ ﻭﻟﺪﻩ ﺣﺠﺞ ﺍﷲ ﻭﺗﻌﺪﻫﻢ ﺍﱃ ﺣﺠﺔ ﺍﷲ ﰲ ﺯﻣﺎﻧﻚ‬
‫ﺸ ‪A‬ﻴﻄﹶﺎ ‪G‬ﻥ @ﻭ ‪G‬ﻋﺒ@ﺎ @ﺩ ‪G‬ﺓ ﹸﻛ ‪Õ‬ﻞ ﹺﻧ ﱟﺪ ‪M‬ﻳ ‪A‬ﺪﻋ@ﻰ ‪G‬ﻣ ‪A‬ﻦ ﺩ‪M‬ﻭ ‪G‬ﻥ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ(‪.‬‬
‫ﺕ ﻭ@ﺍﹾﻟ ‪M‬ﻌﺰﱠﻯ @ﻭ ‪G‬ﻋﺒ@ﺎ @ﺩ ‪G‬ﺓ ﺍﻟ ﱠ‬
‫ﺕ @ﻭﺑﹺﺎﻟﻠ‪m‬ﺎ ‪G‬‬
‫ﺖ ﻭ@ﺍﻟﻄ‪m‬ﺎﻏﹸﻮ ‪G‬‬
‫ﺠ ‪A‬ﺒ ‪G‬‬
‫ﺑﹺﺎﹾﻟ ﹺ‬

‫ﻭﺩﻳﻦ ﺍﷲ ﻛﻠﻪ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﻓﺘﺢ ™ﺎ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺍﻷﺭﺿﻲ ﺫﻛﺮﻫﺎ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺽ @ﺧﻠ‪G‬ﻴ ﹶﻔ ﹰﺔ﴾‪ ،٬‬ﻭﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﰲ ﺍﻟﻔﺎﲢﺔ ﻭﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻟﺒﺴﻤﻠﺔ ﻭﺍﻟﺒﺴﻤﻠﺔ ﰲ ﺍﻟﺒﺎﺀ‬
‫﴿ﹺﺇﻧﱢﻲ ﺟ@ﺎﻋ‪G‬ﻞﹲ ﻓ‪G‬ﻲ ﺍ َﻷ ‪A‬ﺭ ﹺ‬
‫‪ ،٬‬ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪) :‬ﺃﻧﺎ ﺍﻟﻨﻘﻄﺔ(‪ ،٬‬ﻭﻣﺎﺫﺍ ﻛﺎﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬ ‫ﻭﺍﻟﺒﺎﺀ ﰲ ﺍﻟﻨﻘﻄﺔ ﻭﺍﻟﻨﻘﻄﺔ ﻋﻠﻲ‬
‫ﻏﲑ ﺃﻧﻪ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ؟!‬ ‫ﻋﻠﻲ‬

‫ﺇﺫﻥ‪ ،٬‬ﻓﺎﻟﻨﻘﻄﺔ ﻭﺍﻟﺒﺎﺀ ﻭﺍﻟﺒﺴﻤﻠﺔ ﻭﺍﻟﻔﺎﲢﺔ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻫﻮ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ‪ ،٬‬ﻭﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻫﻮ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﺍﻟﺬﻱ ﺃﹸﺧﺬ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺑﺈﻃﺎﻋﺔ ﺧﻠﻔﺎﺀ ﺍﷲ ﻭﺃﻭﺩﻋﻪ ﺍﷲ ﰲ ﺣﺠﺮ‬
‫ﳍﺪﻡ ﺣﺎﻛﻤﻴﺔ‬ ‫ﺍﻷﺳﺎﺱ ﺃﻭ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺃﻭ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﺃﻭ ﺍﳊﺠﺮ ﺍﳌﻘﺘﻄﻊ ﻣﻦ ﳏﻤﺪ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻄﺎﻏﻮﺕ‪ ،٬‬ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﺠﺮ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،٬‬ﻭﻗﺮﻳﺶ ﻋﻨﺪﻣﺎ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﳛﻤﻞ ﺍﳊﺠﺮ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻫﺬﺍ ﺍﳊﺠﺮ ﻳﺸﲑ ﺇﱃ ﺃﻣﺮ ﻋﻈﻴﻢ ﻭﳍﺬﺍ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ‬
‫ﳛﻤﻠﻪ ‪ ،٬‬ﻭﻛﺎﻧﺖ ﻣﺸﻴﺌﺔ ﺍﷲ ﺃﻥ ﳏﻤﺪﹰﺍ ﻫﻮ ﻣﻦ ﲪﻞ ﺍﳊﺠﺮ ﻭﻭﺿﻌﻪ ﰲ ﻣﻜﺎﻧﻪ ﻟﺘﺘﻢ ﺁﻳﺔ ﺍﷲ‪،٬‬‬
‫ﻭﺇﺷﺎﺭﺗﻪ ﺳﺒﺤﺎﻧﻪ ﺇﻥ ﻗﺎﺋﻢ ﺍﳊﻖ ﻭﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﺃﻭﺩﻋﻪ ﺍﷲ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﺍﻟﺬﻱ ﻳﺸﲑ ﻟﻪ ﻫﺬﺍ ﺍﳊﺠﺮ‬
‫ﺳﻴﺨﺮﺝ ﻣﻦ ﳏﻤﺪ ﺍﻟﺬﻱ ﲪﻞ ﺍﳊﺠﺮ‪.‬‬

‫‪ ،٬‬ﻗﹶﺎ ﹶﻝ‪) :‬ﹺﺇ ‪m‬ﻥ ﹸﻗ @ﺮﻳ‪A‬ﺸﹰﺎ ﻓ‪G‬ﻲ ﺍﹾﻟﺠ@ﺎ ‪G‬ﻫ ‪G‬ﻠﱠﻴ ‪G‬ﺔ @ﻫ @ﺪﻣ‪M‬ﻮﺍ‬ ‫ﺝ ‪Æ‬ﻋ ‪ã‬ﻦ ﹶﺃﺑﹺﻲ ‪Æ‬ﻋ‪ã‬ﺒ ‪á‬ﺪ ﺍﻟﻠ‪á â‬ﻪ‬
‫‪Æ‬ﻋ ‪ã‬ﻦ ‪Æ‬ﺳﻌ‪á‬ﻴ ‪á‬ﺪ ‪ã‬ﺑ ﹺﻦ ‪Æ‬ﻋ‪ã‬ﺒ ‪á‬ﺪ ﺍﻟﻠ‪á â‬ﻪ ﺍﹾﻟﹶﺄ ‪ã‬ﻋ ‪Æ‬ﺮ ﹺ‬
‫ﺐ @ﺣﺘﱠﻰ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎﺋ‪G‬ﻞﹲ ‪G‬ﻣ ‪A‬ﻨ ‪M‬ﻬ ‪A‬ﻢ ﻟﹶﻴ@ﺄﹾﺗ‪G‬ﻲ‬
‫ﺍﻟﹾﺒ@ﻴ‪A‬ﺘ@ﻔﹶﻠﹶﻤﱠﺎ ﺃﹶﺭ@ﺍﺩ‪M‬ﻭﺍ ﹺﺑﻨ@ﺎ َﺀﻩ‪ M‬ﺣ‪G‬ﻴ ﹶﻞ @ﺑ ‪A‬ﻴ@ﻨ ‪M‬ﻬ ‪A‬ﻢ @ﻭ@ﺑﻴ‪@A‬ﻨﻪ‪@ M‬ﻭﺃﹸﻟﹾ ‪G‬ﻘ @ﻲ ﻓ‪G‬ﻲ ﺭ‪M‬ﻭ ‪G‬ﻋ ﹺﻬﻢ‪ M‬ﺍﻟ ﱡﺮ ‪A‬ﻋ ‪M‬‬
‫ﺴ ‪A‬ﺒ‪M‬ﺘﻤ‪M‬ﻮ ‪M‬ﻩ ‪G‬ﻣ ‪A‬ﻦ ﹶﻗﻄ‪G‬ﻴ @ﻌ ‪G‬ﺔ @ﺭ ‪G‬ﺣ ﹴﻢ ﹶﺃ ‪A‬ﻭ @ﺣﺮ@ﺍ ﹴﻡ ﻓﹶﻔﹶﻌ@ﻠﹸﻮﺍ ﹶﻓﺨ‪Õ M‬ﻠ @ﻲ‬
‫ﺐ ﻣ@ﺎ‪G‬ﻟ ‪G‬ﻪ @ﻭﻟﹶﺎ @ﺗ ﹾﺄﺗ‪M‬ﻮﺍ ﹺﺑﻤ@ﺎ ﹴﻝ ﺍ ﹾﻛ@ﺘ @‬
‫ﹸﻛ ‪â‬ﻞ @ﺭﺟ‪ M‬ﹴﻞ ‪G‬ﻣ ‪A‬ﻨ ﹸﻜ ‪A‬ﻢ ﹺﺑﹶﺄ ﹾﻃ@ﻴ ﹺ‬
‫ﺠ @ﺮ‬
‫ﺤ@‬
‫ﻀﻊ‪ M‬ﺍﹾﻟ @‬
‫ﺠ ﹺﺮ ﺍﹾﻟﹶﺄ ‪A‬ﺳ @ﻮ ‪G‬ﺩ ﹶﻓ@ﺘﺸ@ﺎ @ﺟﺮ‪M‬ﻭﺍ ﻓ‪G‬ﻴ ‪G‬ﻪ ﹶﺃﱡﻳ ‪M‬ﻬ ‪A‬ﻢ @ﻳ @‬
‫ﺤ@‬
‫ﺿ ﹺﻊ ﺍﹾﻟ @‬
‫@ﺑ ‪A‬ﻴ@ﻨﻬ‪A M‬ﻢ @ﻭ@ﺑ ‪A‬ﻴ @ﻦ ﹺﺑﻨ@ﺎ‪G‬ﺋ ‪G‬ﻪ ﹶﻓ@ﺒ@ﻨﻮ‪A‬ﻩ‪@ M‬ﺣﺘﱠﻰ ﺍﻧ‪A‬ﺘ@ﻬ@ﻮ‪A‬ﺍ ﺇﹺﻟﹶﻰ @ﻣ ‪A‬ﻮ ‪G‬‬
‫ﺠ ‪G‬ﺪ‬
‫ﺴﹺ‬‫ﺏ ﺍﹾﻟ @ﻤ ‪A‬‬
‫ﺤ ‪m‬ﻜﻤ‪M‬ﻮﺍ ﹶﺃ ﱠﻭ ﹶﻝ @ﻣ ‪A‬ﻦ @ﻳ ‪A‬ﺪﺧ‪M‬ﻞﹸ ‪G‬ﻣ ‪A‬ﻦ ﺑ@ﺎ ﹺ‬
‫ﺿ ‪G‬ﻌ ‪G‬ﻪ @ﺣﺘﱠﻰ ﻛﹶﺎ @ﺩ ﹶﺃ ﹾﻥ @ﻳﻜﹸﻮ ﹶﻥ @ﺑ ‪A‬ﻴ@ﻨ ‪M‬ﻬ ‪A‬ﻢ @ﺷ ﱞﺮ ﹶﻓ @‬
‫ﺍﹾﻟﹶﺄ ‪A‬ﺳ @ﻮ @ﺩ ﻓ‪G‬ﻲ @ﻣ ‪A‬ﻮ ‪G‬‬
‫ﺕ‬
‫ﺠ @ﺮ ﻓ‪G‬ﻴ @ﻮ @ﺳ ‪G‬ﻄ ‪G‬ﻪ ﹸﺛ ﱠﻢ ﹶﺃ @ﺧ ﹶﺬ ‪G‬‬
‫ﺤ@‬
‫ﺿ @ﻊ ﺍﹾﻟ @‬
‫ﻂ ﹸﺛ ﱠﻢ @ﻭ @‬
‫ﺴﹶ‬‫ﺏ ﹶﻓ@ﺒ @‬
‫ﹶﻓ ﹶﻠﻤﱠﺎ ﹶﺃﺗ@ﺎ ‪M‬ﻫ ‪A‬ﻢ ﹶﺃ @ﻣ @ﺮ ﹺﺑﹶﺜ ‪A‬ﻮ ﹴ‬ ‫ﹶﻓ @ﺪ @ﺧ ﹶﻞ @ﺭﺳ‪M‬ﻮ ﹸﻝ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ‬
‫ﺼﻪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹺﺑ ‪G‬ﻪ( )‪.(1‬‬
‫ﺨ ﱠ‬
‫ﺿ ‪G‬ﻌ ‪G‬ﻪ ﹶﻓ @‬
‫ﺿ @ﻌﻪ‪ M‬ﻓ‪G‬ﻲ @ﻣ ‪A‬ﻮ ‪G‬‬
‫ﹶﻓ @ﻮ @‬ ‫ﺏ ﹶﻓ @ﺮ ﹶﻓﻌ‪M‬ﻮ ‪M‬ﻩ ﹸﺛ ﱠﻢ @ﺗﻨ@ﺎ @ﻭﹶﻟﻪ‪M‬‬
‫ﺐ ﺍﻟ‪m‬ﺜ ‪A‬ﻮ ﹺ‬
‫ﺠﻮ@ﺍﹺﻧ ﹺ‬
‫ﺍﹾﻟ ﹶﻘﺒ@ﺎ‪G‬ﺋ ﹸﻞ ﹺﺑ @‬

‫‪ -1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 4‬ص‪.217‬‬

‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 144‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﲪﻞ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺃﻥ ﺍﻟﻘﺎﺋﻢ ﻭﺣﺎﻣﻞ ﺍﳋﻄﻴﺌﺔ ﻭﺣﺎﻣﻞ ﺍﻟﺮﺍﻳﺔ‬ ‫ﻓﻤﺤﻤﺪ‬
‫ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﱵ ﺗﺸﲑ ﺇﻟﻴﻬﺎ ﺳﻴﺨﺮﺝ ﻣﻦ ﳏﻤﺪ ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﳏﻤﺪ ﻫﻮ ﻣﻦ ﳛﻤﻠﻪ ﰲ ﺻﻠﺒﻪ؛ ﻷﻧﻪ‬
‫ﻣﺴﺘﻮﺩﻉ ﰲ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﻭﻟﺬﺍ ﻳﻜﻮﻥ ﺣﺎﻣﻞ ﺍﳋﻄﻴﺌﺔ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻠﻮﻥ ﺍﻷﺳﻮﺩ ﺍﻟﺬﻱ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻜﺘﺴﻲ ﺑﻪ ﻫﺬﺍ ﺍﳊﺠﺮ ﻓﻬﻮ ﻳﺸﲑ ﺇﱃ ﺫﻧﻮﺏ ﺍﻟﻌﺒﺎﺩ‬
‫ﻭﻳﺬﻛﺮﻫﻢ ﲞﻄﺎﻳﺎﻫﻢ ﻟﻌﻠﻬﻢ ﻳﺘﻮﺑﻮﻥ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻭﻫﻢ ﰲ ﺑﻴﺖ ﺍﷲ‪ ،٬‬ﻭﻫﻮ ﻧﻔﺴﻪ ﻟﻮﻥ ﺭﺍﻳﺎﺕ ﻗﺎﺋﻢ‬
‫ﺍﳊﻖ‪ ،٬‬ﻗﺎﺋﻢ ﺁﻝ ﳏﻤﺪ ﺍﻟﺴﻮﺩﺍﺀ‪ ،٬‬ﻓﺎﻟﺮﺍﻳﺎﺕ ﺍﻟﺴﻮﺩ ﺗﺸﲑ ﺇﱃ ﺍﳊﺠﺮ ﻭﺍﳊﺠﺮ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﻭﻛﻼﳘﺎ‬
‫ﻳﺸﲑﺍﻥ ﺑﻠﻮ—ﻤﺎ ﺍﻷﺳﻮﺩ ﺇﱃ ﺧﻄﻴﺌﺔ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﺍﳌﺄﺧﻮﺫ ﻋﻠﻰ ﺍﳋﻠﻖ ﰲ ﺍﻟﺬﺭ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﻳﺸﲑﺍﻥ‬
‫ﺇﱃ ﻣﺎ ﻳﺘﺤﻤﻠﻪ ﻣﻦ ﻋﻨﺎﺀ ﺣﺎﻣﻞ ﻫﺬﻩ ﺍﳋﻄﻴﺌﺔ ﻭﺣﺎﻣﻞ ﺍﻟﺮﺍﻳﺔ ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﱵ ﺗﺸﲑ ﺇﱃ ﺍﳋﻄﻴﺌﺔ ﺍﻟﻌﺒﺪ‬
‫ﺍﻟﺬﻱ ﺃﻭﻛﻞ ﺑﻜﺘﺎﺏ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ‪ ،٬‬ﻭﻫﻮ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭﻫﻮ ﻗﺎﺋﻢ ﺁﻝ ﳏﻤﺪ‪.‬‬

‫ﻭﺍﳊﺠﺮ ﻣﺮﺗﺒﻂ ﲟﺴﺄﻟﺔ ﺍﻟﻔﺪﺍﺀ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺪﻳﻦ ﺍﻹﳍﻲ ﻭﻋﻠﻰ ﻃﻮﻝ ﺍﳌﺴﲑﺓ ﺍﳌﺒﺎﺭﻛﺔ ﳍﺬﺍ‬
‫ﺍﻟﺪﻳﻨﻔﺪﻳﻦ ﺍﷲ ﻭﺍﺣﺪ؛ ﻷﻧﻪ ﻣﻦ ﻋﻨﺪ ﻭﺍﺣﺪ‪ ،٬‬ﻭﺍﻟﻔﺪﺍﺀ ﻗﺪ ﻇﻬﺮ ﰲ ﺍﻹﺳﻼﻡ ﺑﺄﺟﻠﻰ ﺻﻮﺭﻩ ﰲ ﺍﳊﺴﲔ‬
‫ﺑﺈﲰﺎﻋﻴﻞ‪ ،٬‬ﻭﲡﺪﻩ ﺃﻳﻀﹰﺎ ﺑﻌﺒﺪ ﺍﷲ‬ ‫‪ ،٬‬ﻭﻗﺒﻞ ﺍﻹﺳﻼﻡ ﲡﺪ ﺍﻟﻔﺪﺍﺀ ﰲ ﺍﳊﻨﻴﻔﻴﺔ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫‪ ،٬‬ﻭﲡﺪﻩ‬ ‫ﺑﻴﺤﲕ ﺑﻦ ﺯﻛﺮﻳﺎ‬ ‫ﻭﺍﻟﺪ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ‪ ،٬‬ﻭﺃﻳﻀﹰﺎ ﲡﺪﻩ ﰲ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺩﻳﻦ ﻣﻮﺳﻰ‬
‫ﰲ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺑﺎﳌﺼﻠﻮﺏ‪ ،٬‬ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﻮﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻳﺘﻮﳘﻮﻥ ﺃﻥ ﺍﳌﺼﻠﻮﺏ ﻫﻮ ﻋﻴﺴﻰ‬
‫ﻧﻔﺴﻪ‪ ،٬‬ﻓﺈ—ﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻥ ﺍﳌﺼﻠﻮﺏ ﻫﻮ ﺣﺎﻣﻞ ﺍﳋﻄﻴﺌﺔ ﻭﻣﻌﺘﻘﺪﺍ‪N‬ﻢ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﲢﺮﻳﻒ ﻭﻟﻜﻦ‬
‫ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃ—ﺎ ﲨﻴﻌﹰﺎ ﺟﺎﺀﺕ ﻣﻦ ﻓﺮﺍﻍ ﺗﺎﻡ ﻭﻟﻴﺲ ﳍﺎ ﺃﻱ ﺃﺻﻞ ﰲ ﺩﻳﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺣﺮﻓﺖ ﻋﻨﻪ‪،٬‬‬
‫ﺑﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﺍﳌﻨﺤﺮﻓﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺗﺴﺘﻨﺪ ﺇﱃ ﺃﺻﻞ ﺩﻳﲏ ﺃﺧﺬﻩ ﻋﻠﻤﺎﺀ ﺍﻟﻀﻼﻝ ﻏﲑ‬
‫ﺍﻟﻌﺎﻣﻠﲔ ﻭﺣﺮﻓﻮﻩ ﻭﺑﻨﻮﺍ ﻋﻠﻴﻪ ﻋﻘﻴﺪﺓ ﻓﺎﺳﺪﺓ‪ ،٬‬ﻓﻘﻀﻴﺔ ﻛﻮﻥ ﺍﻟﺮﺳﻞ ﻳﺘﺤﻤﻠﻮﻥ ﺑﻌﺾ ﺧﻄﺎﻳﺎ ﺃﳑﻬﻢ‬
‫ﺕ ﻣﻦ ﻓﺮﺍﻍ‪ ،٬‬ﻭﳝﻜﻨﻚ ﻣﺮﺍﺟﻌﺔ ﻧﺼﻮﺹ‬ ‫ﻟﻴﺴﲑﻭﺍ ﺑﺎﻷﻣﺔ ﻛﻜﻞ ﺇﱃ ﺍﷲ ﻣﻮﺟﻮﺩﺓ ﰲ ﺩﻳﻦ ﺍﷲ ﻭﱂ ﺗﺄ ‪á‬‬
‫ﻋﻨﺎ ًﺀ ﺇﺿﺎﻓﻴﹰﺎ ﳌﺎ ﻳﻘﺘﺮﻓﻪ ﻗﻮﻣﻪ ﻣﻦ ﺍﳋﻄﺎﻳﺎ‪ ،٬‬ﻭﺭﺳﻮﻝ ﺍﷲ‬ ‫ﻼ ﻟﻺﻃﻼﻉ ﻋﻠﻰ ﲢﻤﻞ ﻣﻮﺳﻰ‬ ‫ﺍﻟﺘﻮﺭﺍﺓ ﻣﺜ ﹰ‬
‫ﻚ @ﻭﻣ@ﺎ @ﺗﹶﺄ ﱠﺧ @ﺮ @ﻭﻳ‪GM‬ﺘ ﱠﻢ‬
‫ﻚ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻣ@ﺎ @ﺗ ﹶﻘ ﱠﺪ @ﻡ ﻣ‪G‬ﻦ ﺫﹶﻧﹺﺒ @‬
‫ﲢﻤﻞ ﺧﻄﺎﻳﺎ ﺍﳌﺆﻣﻨﲔ ﻗﺎﻝ ﺗﻌﺎﱃ‪G﴿ :‬ﻟ@ﻴ ‪A‬ﻐ ‪G‬ﻔ @ﺮ ﹶﻟ @‬ ‫ﳏﻤﺪ‬
‫ﺴ@ﺘﻘ‪G‬ﻴﻤﹰﺎ﴾)‪.(1‬‬
‫ﺻ @ﺮﺍﻃﹰﺎ ﱡﻣ ‪A‬‬
‫ﻚ ‪G‬‬
‫ﻚ @ﻭ@ﻳ ‪A‬ﻬ ‪G‬ﺪ@ﻳ @‬
‫ﹺﻧﻌ‪@ A‬ﻤ@ﺘﻪ‪@ M‬ﻋ ﹶﻠ ‪A‬ﻴ @‬

‫‪ -1‬اﻟﻔﺘﺢ ‪.2 :‬‬

‫‪145...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻭﺗﻔﺴﲑﻫﺎ ﰲ ﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﲢﻤﻞ ﺧﻄﺎﻳﺎ ﺃﻣﺘﻪ ﻭﻏﻔﺮﻫﺎ ﺍﷲ ﻟﻪ ‪ ،٬‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﻳﺰﻳﺪ ﺑﻴﺎﻉ‬
‫ﻚ‬
‫ﻚ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﻣﺎ @ﺗ ﹶﻘ ﱠﺪ @ﻡ ‪G‬ﻣ ‪A‬ﻦ ﹶﺫ‪A‬ﻧﹺﺒ @‬
‫‪ :‬ﻗﻮﻝ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﴿‪G‬ﻟ@ﻴ ‪A‬ﻐ ‪G‬ﻔ @ﺮ ﹶﻟ @‬ ‫ﺍﻟﺴﺎﺑﺮﻳﻘﺎﻝ‪):‬ﻗﻠﺖ‪ :‬ﻷﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﻭ@ﻣﺎ @ﺗﹶﺄ ﱠﺧ @ﺮ﴾ﻗﺎﻝ‪ :‬ﻣﺎ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺫﻧﺐ ﻭﻻ ﻫﻢ ﺑﺬﻧﺐ ﻭﻟﻜﻦ ﺍﷲ ﲪﻠﻪ ﺫﻧﻮﺏ ﺷﻴﻌﺘﻪ ﰒ ﻏﻔﺮﻫﺎ‬
‫ﻟﻪ()‪.(1‬‬

‫ﻭﲢﻤﻞ ﺍﻟﺮﺳﻞ ﳋﻄﺎﻳﺎ ﺃﳑﻬﻢ ﻻ ﻳﻌﲏ ﺃ—ﻢ ﻳﺘﺤﻤﻠﻮﻥ ﺧﻄﻴﺌﺔ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﻋﻦ ﻣﻨﻜﺮﻱ‬
‫ﺧﻠﻔﺎﺀ ﺍﷲ ﺍﻟﺬﻳﻦ ﳝﻮﺗﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ‪ ،٬‬ﺑﻞ ﻫﻢ ﻳﺘﺤﻤﻠﻮﻥ ﺧﻄﻴﺌﺔ ﻣﻦ ﻏﻔﻞ ﻋﻦ ﺗﺬﻛﺮ ﺍﻟﻌﻬﺪ‬
‫ﻭﺍﳌﻴﺜﺎﻕ ‪ ،٬‬ﻭﻧﻘﻀﻪ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،٬‬ﻛﻤﺎ ﺃﻥ ﲢﻤﻠﻬﻢ ﳋﻄﺎﻳﺎ ﺃﳑﻬﻢ ﻻ ﻳﻌﲏ ﺃ—ﻢ‬
‫ﻳﺼﺒﺤﻮﻥ ﺃﺻﺤﺎﺏ ﺧﻄﻴﺌﺔ ﻋﻮﺿﺎ ﻋﻦ ﺃﳑﻬﻢ‪ ،٬‬ﺑﻞ ﻣﻌﻨﺎﻩ ‪ ...‬ﺃ—ﻢ ﻳﺘﺤﻤﻠﻮﻥ ﺃﺛﻘﺎ ﹰﻻ ﺇﺿﺎﻓﻴﺔ ﻭﻋﻨﺎ ًﺀ‬
‫ﺇﺿﺎﻓﻴﹰﺎ ﰲ ﺗﺒﻠﻴﻎ ﺭﺳﺎﻻ‪N‬ﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻟﻠﻨﺎﺱ‪ ،٬‬ﻭﻫﺬﺍ ﻃﺒﻌﺎ ﺑﺈﺭﺍﺩ‪N‬ﻢ ﻫﻢ؛ ﻷ—ﻢ ﻫﻢ ﻣﻦ ﻳﻄﻠﺐ ﻫﺬﺍ‪،٬‬‬
‫ﻓﺎﻷﺏ ﺍﻟﺮﺣﻴﻢ ﺑﺄﺑﻨﺎﺋﻪ ﻳﺘﺤﻤﻞ ﻧﺘﺎﺋﺞ ﺃﺧﻄﺎﺋﻬﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪ ،٬‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺴﺒﺐ ﻟﻪ ﻋﻨﺎ ًﺀ‬
‫؛ ﻭﺫﻟﻜﻸﻥ ﺍﻷﺏ ﻳﺮﺟﻮ‬ ‫ﻭﻣﺸﻘﺔ ﻭﺭﲟﺎ ﺍﻵﻻﻡ ﻭﺍﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،٬‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﳊﺴﲔ‬
‫ﺻﻼﺡ ﺃﺑﻨﺎﺋﻪ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ ،٬‬ﻭﺭﲟﺎ ﻛﺜﲑﻭﻥ ﻻ ﻳﺘﺬﻛﺮﻭﻥ ﺍﻟﻌﻬﺪ ﺣﱴ ﻳﺮﺍﻕ ﺩﻡ ﺃﺑﻴﻬﻢ ﻭﱄ ﺍﷲ ﻓﻴﻜﻮﻥ ﺳﺒﺒﹰﺎ‬
‫ﺍﻟﺬﻱ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﳚﻌﻠﻪ ﺳﺒﺒﹰﺎ ﻟﺘﺬﻛﺮ ﻋﺪﺩ ﻛﺒﲑ‬ ‫ﻟﺘﺬﻛﺮﻫﻢ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ‪ ،٬‬ﻭﳍﺬﺍ ﲡﺪ ﺍﳊﺴﲔ‬
‫‪.‬‬ ‫ﻣﻦ ﺍﳋﻠﻖ ﻗﺪ ﺗﺮﻙ ﺍﳊﺞ ﻭﺃﻗﺒﻞ ﳛﺚ ﺍﳋﻄﻰ ﺇﱃ ﻣﻜﺎﻥ ﺫﲝﻪ‬

‫ﺑﻴﺎﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺭﲟﺎ ﺧﻔﻲ‬ ‫ﻓﻬﺬﺍ ﺃﻣﺮ ﻗﺪ ﺗﻜﻔﻞ ﺍﻷﺋﻤﺔ‬ ‫ﺃﻣﺎ ﻋﻼﻗﺔ ﺍﳊﺠﺮ ﲞﻄﻴﺌﺔ ﺁﺩﻡ‬
‫ﻓﻴﻤﺎ ﻣﻀﻰ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻟﻌﻠﺔ ﺃﺭﺍﺩﻫﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،٬‬ﺑﻞ ﻭﻋﻼﻗﺔ ﺍﳊﺠﺮ ﲞﻄﺎﻳﺎ ﺍﳋﻠﻖ ﺃﻳﻀﹰﺎ ﻗﺪ ﺗﻜﻔﻠﻮﺍ‬
‫ﺑﻴﺎﻧﻪ ﻭﻗﺪ ﺑﲔ ﻫﺬﺍ ﺍﻷﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ ﺑﺄﻭﺿﺢ ﺑﻴﺎﻥ ﺑﺎﻟﻌﻤﻞ ﻋﻨﺪﻣﺎ ﻗﺒﱠﻞ ﺍﳊﺠﺮ ﻭﻟﻜﻨﻪ‬
‫ﺑﻴﺎﻥ ﳌﻦ ﳍﻢ ﻗﻠﻮﺏ ﻭﻳﻌﻮﻥ ﺃﻓﻌﺎﻝ ﳏﻤﺪ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﺍﳊﻜﻤﺔ‪ ،٬‬ﻻ ﻛﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﺍﻟﺬﻱ ﻳﺼﺮﺡ ﺇﻧﻪ ﻻ ﻳﻔﻬﻢ ﳌﺎﺫﺍ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ ﻗﺒﱠﻞ ﺍﳊﺠﺮ؟! ﻭﻳﺼﺮﺡ ﺃﻥ ﻧﻔﺴﻪ ﻭﺣﻘﻴﻘﺘﻪ ﻻ‬
‫ﺗﺘﻘﺒﻞ ﺗﻘﺒﻴﻞ ﺍﳊﺠﺮ ﻭﻟﻜﻨﻪ ﻳﻔﻌﻠﻪ ﻓﻘﻂ ﻷﻧﻪ ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪﹰﺍ ﻳﻔﻌﻞ ﺫﻟﻚ ﺃﻣﺎﻡ ﺍﻵﻻﻑ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،٬‬ﻭﻻ ﳝﻜﻨﻪ ﳐﺎﻟﻔﺔ ﳏﻤﺪ ﻷﻧﻪ ﻳﺪﻋﻲ ﺃﻧﻪ ﺧﻠﻴﻔﺘﻪ ‪ ،٬‬ﻓﻬﻮ ﻳﺴﻔﻪ ﻓﻌﻞ ﳏﻤﺪ ﻭﻳﺴﱳ‬
‫ﺑﻪ ﳎﱪﹰﺍ ﻓﺄﻱ ﻣﻜﺮ ﻫﺬﺍ‪ ،٬‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﲪﺪ‪):‬ﺃﻥ ﻋﻤﺮ ﺟﺎﺀ ﺇﱃ ﺍﳊﺠﺮ ﻓﻘﺒﻠﻪ ﻭﻗﺎﻝ‪ :‬ﺇﱐ‬
‫ﻷﻋﻠﻢ ﺃﻧﻚ ﺣﺠﺮ ﻻ ﺗﻀﺮ ﻭﻻ ﺗﻨﻔﻊ‪ ،٬‬ﻭﻟﻮﻻ ﺃﱐ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﻟﻠﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﺒﻠﻚ ﻣﺎ‬
‫ﻗﺒﻠﺘﻚ(‪.‬‬
‫‪ -1‬ﺗﻔﺴﻴﺮ اﻟﻘﻤﻲ ‪ :‬ج‪ 2‬ص‪.314‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 146‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﺭﻭﻯ ﺃﲪﺪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﺔ‪ ،٬‬ﻗﺎﻝ‪) :‬ﺭﺃﻳﺖ ﻋﻤﺮ ﻳﻘﺒﻞ ﺍﳊﺠﺮ ﻭﻳﻘﻮﻝ‪ :‬ﺇﱐ ﻷﻋﻠﻢ‬
‫ﺃﻧﻚ ﺣﺠﺮ ﻻ ﺗﻀﺮ ﻭﻻ ﺗﻨﻔﻊ‪ ،٬‬ﻭﻟﻜﲏ ﺭﺃﻳﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻚ ﺣﻔﻴﹰﺎ(‪.‬‬

‫ﻓﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻋﻨﺪﻣﺎ ﻗﺒﻞ ﺍﳊﺠﺮ ﺻﺮﺡ ﺑﺄﻧﻪ ﻛﺎﺭﻩ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ﻭﻣﻨﻜﺮ ﻟﻪ ﻭﻣﺴﺘﺨﻒ ™ﺬﺍ‬
‫ﻚ‬
‫ﺍﳊﺠﺮ ﻭﻛﻮﻧﻪ ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﺍﳌﺄﺧﻮﺫ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺬﺭ ﴿ @ﻭﹺﺇ ﹾﺫ ﹶﺃ @ﺧ ﹶﺬ @ﺭﱡﺑ @‬
‫ﺴﺖ‪ M‬ﹺﺑ @ﺮﱢﺑﻜﹸ ‪A‬ﻢ ﻗﹶﺎﻟﹸﻮﹾﺍ @ﺑﻠﹶﻰ @ﺷ ﹺﻬ ‪A‬ﺪﻧ@ﺎ ﺃﹶﻥ‬
‫ﺴ ﹺﻬ ‪A‬ﻢ ﹶﺃﹶﻟ ‪A‬‬
‫ﻣ‪G‬ﻦ @ﺑﻨﹺﻲ ﺁ @ﺩ @ﻡ ﻣ‪G‬ﻦ ﹸﻇﻬ‪M‬ﻮ ﹺﺭ ‪G‬ﻫ ‪A‬ﻢ ﹸﺫ ﱢﺭﱠﻳ@ﺘ ‪M‬ﻬ ‪A‬ﻢ @ﻭﹶﺃ ‪A‬ﺷ @ﻬ @ﺪﻫ‪A M‬ﻢ ﻋ@ﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ‬
‫ﲔ﴾)‪.(1‬‬
‫@ﺗﻘﹸﻮﻟﹸﻮﹾﺍ @ﻳ ‪A‬ﻮ @ﻡ ﺍﹾﻟ ‪G‬ﻘﻴ@ﺎ @ﻣ ‪G‬ﺔ ﹺﺇﻧﱠﺎ ﹸﻛﻨﱠﺎ @ﻋ ‪A‬ﻦ @ﻫﺬﹶﺍ ﻏﹶﺎ ‪G‬ﻓ ‪G‬ﻠ @‬

‫ﻭﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺟﻠﻴﺔ ﳌﻦ ﳍﻢ ﻗﻠﻮﺏ ﻳﻔﻘﻬﻮﻥ ™ﺎ‪ ،٬‬ﺑﺄﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻣﻨﻜﺮ ﻟﻠﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ‬
‫ﺍﳌﺄﺧﻮﺫ ﻭﻟﺬﺍ ﻓﻨﻔﺴﻪ ﺗﺸﻤﺌﺰ ﻣﻦ ﺍﳊﺠﺮﺍﻟﺸﺎﻫﺪ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﳛﺎﻭﻝ ﻋﻤﺮ ﺇﻧﻜﺎﺭ ﻛﻮﻥ ﺍﳊﺠﺮ ﺷﺎﻫﺪﹰﺍ‬
‫ﺣﻘﻴﻘﻴﹰﺎ ‪ ،٬‬ﻓﻴﺨﺎﻃﺐ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﳊﺠﺮ ﺍﻟﺸﺎﻫﺪ ﻭﺍﳊﺠﺮ ﺍﻷﺳﺎﺱ ﻭﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺑﻘﻮﻟﻪ‪) :‬ﺇﱐ‬
‫ﻷﻋﻠﻢ ﺃﻧﻚ ﺣﺠﺮ ﻻ ﺗﻀﺮ ﻭﻻ ﺗﻨﻔﻊ(‪ ،٬‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳛﻴﻄﻮﻥ ﺑﻌﻤﺮ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻗﺪ‬
‫ﺭﺃﻭﺍ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪﹰﺍ ﺣﻔﻴﹰﺎ ™ﺬﺍ ﺍﳊﺠﺮ ﺷﺪﻳﺪ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ ﻭﻳﻘﺒﻞ ﻫﺬﺍ ﺍﳊﺠﺮ ﻭﻳﺴﺠﺪ ﻋﻠﻴﻪ‪،٬‬‬
‫ﺗﻘﺪﻳﺲ ﻫﺬﺍ ﺍﳊﺠﺮ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ‪ ،٬‬ﻟﺬﺍ ﺗﺪﺍﺭﻙ‬ ‫ﺑﻞ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻗﺪ ﻭﺭﺛﻮﺍ ﻋﻦ ﺣﻨﻴﻔﻴﺔ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻋﻤﺮ ﻗﻮﻟﻪ ﺑﻔﻌﻠﻪ ﻓﻘﺒﻞ ﺍﳊﺠﺮ ﻭﻟﻜﻦ ﺑﻌﺪ ﻣﺎﺫﺍ ؟! ﺑﻌﺪ ﺃﻥ ﺳﻔﻪ ﻋﻤﺮ ﺗﻘﺒﻴﻞ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺑﺄﻧﻪ ﺣﺠﺮ‬
‫ﻻ ﻳﻀﺮ ﻭﻻ ﻳﻨﻔﻊ ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ﺣﻜﻤﺔ ﰲ ﺗﻘﺒﻴﻠﻪ‪ ،٬‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻋﻤﺮ ﺑﻘﻮﻟﻪ ﻭﻓﻌﻠﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻬﻤﺶ‬
‫ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭﻳﻨﻔﻲ ﻛﻮﻧﻪ ﺷﺎﻫﺪﹰﺍ‪ ،٬‬ﻭﳚﻌﻞ ﺗﻘﺒﻴﻞ ﺭﺳﻮﻝ ﺍﷲ ﻟﻠﺤﺠﺮ ﻭﺳﺠﻮﺩﻩ ﻋﻠﻴﻪ ﺃﻣﺮﹰﺍ‬
‫ﻣﺒﻬﻤﹰﺎ ﻏﲑ ﻣﻔﻬﻮﻡ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﳊﻜﻤﺔ‪ ،٬‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻻ ﻳﻀﺮ ﻭﻻ ﻳﻨﻔﻊ ﻟﻜﺎﻥ‬
‫ﻭﺣﺎﺷﺎﻩ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ﻟﻪ‬ ‫ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻣﻌﲎ ﻭﺣﻜﻴﻤﹰﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﳊﺠﺮ ﻳﻀﺮ ﻭﻳﻨﻔﻊ ﺑﺈﺫﻥ ﺍﷲ ﻭﲝﻮﻟﻪ ﻭﻗﻮﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﺇﺫﻥ‪ ،٬‬ﻓﻤﺸﻴﺌﺔ‬
‫ﺍﷲ ﺃﻥ ﻳﻈﻬﺮ ﻣﺎ ﻳﺒﻄﻨﻪ ﻋﻤﺮ ﻣﻦ ﻣﻮﻗﻒ ﲡﺎﻩ ﺍﳊﺠﺮ ﺃﻭ ﺍﻟﻌﺒﺪ ﺍﳌﻮﻛﻞ ﺑﺎﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﺃﻭ ﻗﺎﺋﻢ ﺁﻝ‬
‫ﳏﻤﺪ‪ ،٬‬ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻻ ﻳﻀﻤﺮ ﺍﻹﻧﺴﺎﻥ ﺳﻮﺀﹰﺍ ﺇﻻ ﺃﻇﻬﺮﻩ ﺍﷲ ﰲ ﻓﻠﺘﺎﺕ ﻟﺴﺎﻧﻪ‪.‬‬

‫ﻭﻗﺪ ﺗﻜﻔﻞ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ ﺑﻴﺎﻥ ﺃﳘﻴﺔ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭﻓﻀﻠﻪ ﺑﺄﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ ،٬‬ﻭﻳﻜﻔﻲ ﺃﻥ‬
‫ﺗﻌﺮﻑ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺒﻠﻪ ﻭﺳﺠﺪ ﻋﻠﻴﻪ ﻭﱂ ﻳﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺟﺰﺀ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ﻏﲑ‬

‫‪ -1‬اﻻﻋﺮاف ‪.172 :‬‬

‫‪147...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫ﻗﺎﻝ‪) :‬ﺍﺳﺘﻠﻤﻮﺍ ﺍﻟﺮﻛﻦ‪ ،٬‬ﻓﺈﻧﻪ ﳝﲔ‬ ‫ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪ ،٬‬ﻭﺑﻠﻎ ﻋﻈﻴﻢ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺃﳘﻴﺘﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﷲ ﰲ ﺧﻠﻘﻪ‪ ،٬‬ﻳﺼﺎﻓﺢ ´ﺎ ﺧﻠﻘﻪ‪ ،٬‬ﻣﺼﺎﻓﺤﺔ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻟﺪﺧﻴﻞ‪ ،٬‬ﻭﻳﺸﻬﺪ ﳌﻦ ﺍﺳﺘﻠﻤﻪ ﺑﺎﳌﻮﺍﻓﺎﺓ( )‪.(1‬‬

‫—ﺞ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺮﻛﻦ ﺃﻱ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ؛ ﻷﻧﻪ ﻣﻮﺿﻮﻉ ﻓﻴﻪ‪ ،٬‬ﻭﺗﺎﺑﻊ ﺍﻷﺋﻤﺔ‬
‫ﰲ ﺑﻴﺎﻥ ﺃﳘﻴﺔ ﺍﳊﺠﺮ ﺑﺄﻗﻮﺍﳍﻢ ﻭﺃﻓﻌﺎﳍﻢ‪ ،٬‬ﻓﺒﻴﻨﻮﺍ ﺃﻥ ﺍﳊﺠﺮ ﻫﻮ ﺣﺎﻣﻞ ﻛﺘﺎﺏ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ‪ ،٬‬ﻭﺃﻥ ﺁﺩﻡ‬
‫ﻗﺪ ﺑﻜﻰ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻭﻧﺼﺐ ﳎﻠﺴﹰﺎ ﻟﻠﺒﻜﺎﺀ ﺑﻘﺮﺏ ﺍﳊﺠﺮ ﻟﻴﻜﻔﺮ ﻋﻦ ﺧﻄﻴﺌﺘﻪ ﰲ ﻧﻘﺾ ﺍﻟﻌﻬﺪ‬
‫ﺠ ‪A‬ﺪ ﹶﻟﻪ‪@ M‬ﻋﺰ‪A‬ﻣﹰﺎ﴾)‪.(2‬‬ ‫﴿ @ﻭﹶﻟ ﹶﻘ ‪A‬ﺪ @ﻋ ﹺﻬ ‪A‬ﺪﻧ@ﺎ ﹺﺇﻟﹶﻰ ﺁ @ﺩ @ﻡ ﻣ‪G‬ﻦ ﹶﻗﺒ‪A‬ﻞﹸ ﹶﻓ@ﻨ ِ‬
‫ﺴ @ﻲ @ﻭﹶﻟ ‪A‬ﻢ @ﻧ ﹺ‬

‫ﻭﺇﻥ ﺍﳊﺠﺮ ﻛﺎﻥ ﺩﺭﺓ ﺑﻴﻀﺎﺀ ﺗﻀﻲﺀ ﻭﻟﻜﻨﻪ ﰲ ﺍﻷﺭﺽ ﲢﻮﻝ ﻟﻠﺴﻮﺍﺩ ﺑﺴﺒﺐ ﺧﻄﺎﻳﺎ ﺍﻟﻌﺒﺎﺩ‪،٬‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﱵ ﻛﺮﺭﻭﻫﺎ ﻣﺮﺍﺕ ﺃﻣﺎﻡ ﺃﺻﺤﺎ™ﻢ ﻛﻠﻬﺎ ﺗﺄﻛﻴﺪ ﻭﺑﻴﺎﻥ ﻷﳘﻴﺔ‬
‫ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪ ،٬‬ﻭﻟﻌﻼﻗﺔ ﺍﳊﺠﺮ ﺑﺎﳋﻄﻴﺌﺔ ﺍﻷﻭﱃ ﺑﻞ ﻭﺍﳋﻄﺎﻳﺎ ﻋﻠﻰ ﻃﻮﻝ ﻣﺴﲑﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﺭﺽ‪.‬‬

‫ﺠ ‪Æ‬ﺮ ﻓ‪á‬ﻲ ﺍﻟ ﱡﺮ ﹾﻛ ﹺﻦ‬ ‫ﺤ‪Æ‬‬ ‫ﺿ ‪Æ‬ﻊ ﺍﻟ‪â‬ﻠ ‪Þ‬ﻪ ﺍﹾﻟ ‪Æ‬‬

‫ﻱ ‪á‬ﻋﻠ‪Ñ â‬ﺔ ‪Æ‬ﻭ ‪Æ‬‬‫‪á :‬ﻟﹶﺄ ﱢ‬ ‫‪Æ‬ﻋ ‪ã‬ﻦ ﺑ‪ Þ‬ﹶﻜ‪ã‬ﻴ ﹺﺮ ‪ã‬ﺑ ﹺﻦ ﹶﺃ ‪ã‬ﻋ‪Æ‬ﻴ ‪Æ‬ﻦ‪ ،٬‬ﻗﹶﺎ ﹶﻝ‪Æ ) :‬ﺳﹶﺄﹾﻟﺖ‪ Þ‬ﹶﺃﺑ‪Æ‬ﺎ ‪Æ‬ﻋ‪ã‬ﺒ ‪á‬ﺪ ﺍﻟﻠ‪á â‬ﻪ‬
‫ﺿ ‪Æ‬ﻊ‬ ‫ﻱ ‪á‬ﻋﻠ‪Ñ â‬ﺔ ﻭ‪á Þ‬‬ ‫ﺠﱠﻨ ‪á‬ﺔ‪Æ ،٬‬ﻭ‪á‬ﻟﹶﺄ ﱢ‬
‫ﺝ ‪á‬ﻣ ‪Æ‬ﻦ ﺍﹾﻟ ‪Æ‬‬
‫ﻱ ‪á‬ﻋﻠ‪Ñ â‬ﺔ ﺃﹸ ‪ã‬ﺧ ﹺﺮ ‪Æ‬‬
‫ﻱ ‪á‬ﻋﻠ‪Ñ â‬ﺔ ‪Þ‬ﺗ ﹶﻘﺒﱠ ﹸﻞ‪Æ ،٬‬ﻭ‪á‬ﻟﹶﺄ ﱢ‬
‫ﺿ ‪ã‬ﻊ ﻓ‪á‬ﻲ ﹶﻏ‪ã‬ﻴ ﹺﺮ ‪á‬ﻩ‪Æ ،٬‬ﻭ‪á‬ﻟﹶﺄ ﱢ‬
‫ﺍﻟ‪â‬ﺬ‪á‬ﻱ ﻫ‪Æ Þ‬ﻮ ﻓ‪á‬ﻴ ﹺﻬ ‪Æ‬ﻮﹶﻟ ‪ã‬ﻢ ﻳ‪Þ‬ﻮ ‪Æ‬‬
‫ﺨﹺﺒ ‪Þ‬ﺮﻧﹺﻲ ‪Æ‬ﺟ ‪Æ‬ﻌﹶﻠﹺﻨ ‪Æ‬ﻲ ﺍﻟ‪â‬ﻠ ‪Þ‬ﻪ ‪á‬ﻓﺪ‪Æ‬ﺍ ‪Æ‬ﻙ‬‫ﻚ ‪Þ‬ﺗ ‪ã‬‬‫ﺐ ﻓ‪á‬ﻲ ﹶﺫ‪á‬ﻟ ‪Æ‬‬ ‫ﻒ ﺍﻟﺴﱠ‪Æ‬ﺒ ‪Þ‬‬ ‫ﺿ ‪ã‬ﻊ ﻓ‪á‬ﻲ ﹶﻏ‪ã‬ﻴ ﹺﺮ ‪á‬ﻩ‪Æ ،٬‬ﻭ ﹶﻛ‪ã‬ﻴ ‪Æ‬‬ ‫ﻣ‪á‬ﻴﺜﹶﺎﻕ‪ Þ‬ﺍﹾﻟ ‪á‬ﻌﺒ‪Æ‬ﺎ ‪á‬ﺩ ﻭ‪Æ‬ﺍﹾﻟ ‪Æ‬ﻌ ‪ã‬ﻬ ‪Þ‬ﺪ ﻓ‪á‬ﻴ ‪á‬ﻪ ‪Æ‬ﻭﹶﻟ ‪ã‬ﻢ ﻳ‪Þ‬ﻮ ‪Æ‬‬
‫ﺏ‬
‫ﺠﻮ@ﺍ @‬
‫ﺖ ﻓﹶﺎ ﹾﻓ @ﻬ ﹺﻢ ﺍﹾﻟ @‬
‫ﺼ ‪A‬ﻴ @‬
‫ﺴﹶﺄﹶﻟ ‪G‬ﺔ ﻭ@ﺍ ‪A‬ﺳ@ﺘ ﹾﻘ @‬
‫ﺖ ﻓ‪G‬ﻲ ﺍﹾﻟ @ﻤ ‪A‬‬
‫ﻀ ﹾﻠ @‬
‫ﺖ @ﻭﹶﺃ ‪A‬ﻋ @‬
‫ﺐ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻘﹶﺎ ﹶﻝ‪@ :‬ﺳﹶﺄﹾﻟ @‬
‫ﺠ ‪ñ‬‬
‫ﹶﻓﹺﺈﻥ‪Æ â‬ﺗ ﹶﻔ !ﻜﺮﹺﻱ ﻓ‪á‬ﻴ ‪á‬ﻪ ﹶﻟ ‪Æ‬ﻌ ‪Æ‬‬
‫ﺠ @ﺮ ﺍﹾﻟﹶﺄ ‪A‬ﺳ @ﻮ @ﺩ‬
‫ﺤ@‬
‫ﺿ @ﻊ ﺍﹾﻟ @‬
‫ﻚ ﺃﹸ ‪A‬ﺧﹺﺒ ‪A‬ﺮ @ﻙ ﹺﺇ ﹾﻥ ﺷ@ﺎ َﺀ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ‪،٬‬ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ @ﺗﺒ@ﺎ @ﺭ @ﻙ @ﻭ@ﺗﻌ@ﺎﻟﹶﻰ @ﻭ @‬
‫ﺻ ﹺﻎ @ﺳ ‪A‬ﻤ @ﻌ @‬
‫ﻚ @ﻭﹶﺃ ‪A‬‬
‫ﻍ ﹶﻗ ﹾﻠ@ﺒ @‬
‫@ﻭ ﹶﻓ ﱢﺮ ﹾ‬
‫ﻕ‪،٬‬‬
‫ﻚ ﺍﻟ ﱡﺮ ﹾﻛ ﹺﻦ ‪G‬ﻟ ‪G‬ﻌ ‪m‬ﻠ ‪G‬ﺔ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ ﹺ‬
‫ﺖ ﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟ @‬
‫ﺿ @ﻌ ‪A‬‬
‫‪ ،٬‬ﹶﻓﻮ‪G M‬‬ ‫ﺠﱠﻨ ‪G‬ﺔ ﹺﺇﻟﹶﻰ ﺁ @ﺩ @ﻡ‬
‫ﺖ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @‬
‫@ﻭ ‪G‬ﻫ @ﻲ ﺟ@ﻮ‪A‬ﻫ@ﺮ@ﺓﹲ ﺃﹸ ‪A‬ﺧ ﹺﺮ @ﺟ ‪A‬‬
‫ﻕ ‪G‬ﻓﻲ ﹶﺫ‪G‬ﻟ @‬
‫ﻚ‬ ‫ﲔ ﹶﺃ @ﺧ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻋ ﹶﻠﻴ‪ A‬ﹺﻬﻢ‪ M‬ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻚ ﹶﺃﱠﻧﻪ‪ M‬ﹶﻟﻤﱠﺎ ﹶﺃ @ﺧ ﹶﺬ ‪G‬ﻣ ‪A‬ﻦ @ﺑﻨﹺﻲ ﺁ @ﺩ @ﻡ ‪G‬ﻣ ‪A‬ﻦ ﹸﻇﻬ‪M‬ﻮ ﹺﺭ ‪G‬ﻫ ‪A‬ﻢ ﹸﺫ ﱢﺭﱠﻳ@ﺘ ‪M‬ﻬ ‪A‬ﻢ ‪G‬ﺣ @‬
‫@ﻭ ﹶﺫ‪G‬ﻟ @‬
‫‪،٬‬‬ ‫ﻚ ﺍﹾﻟ @ﻤﻜﹶﺎ ‪G‬ﻥ @ﻳ ‪A‬ﻬﹺﺒﻂﹸ ﺍﻟ ‪m‬ﻄ ‪A‬ﻴ ‪M‬ﺮ @ﻋﻠﹶﻰ ﺍﹾﻟﻘﹶﺎ‪G‬ﺋ ـ ﹺﻢ‬
‫ﻚ ﺍﹾﻟ @ﻤﻜﹶﺎ ‪G‬ﻥ @ﺗﺮ@ﺍﺀَﻯ ﹶﻟ ‪M‬ﻬ ‪A‬ﻢ ‪@ ،٬‬ﻭ ‪G‬ﻣ ‪A‬ﻦ ﹶﺫ‪G‬ﻟ @‬
‫ﺍﹾﻟ @ﻤﻜﹶﺎ ‪G‬ﻥ @ﻭﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟ @‬
‫ﺴﹺﻨﺪ‪ M‬ﺍﻟﹾﻘﹶﺎ‪G‬ﺋﻢ‪ M‬ﹶﻇ ‪A‬ﻬ @ﺮﻩ‪M‬‬
‫ﻚ ﺍﹾﻟ @ﻤﻘﹶﺎ ﹺﻡ ﻳ‪A M‬‬
‫‪ ،٬‬ﻭ@ﺇﹺﻟﹶﻰ ﹶﺫ‪G‬ﻟ @‬ ‫ﻚ ﺍﻟﻄ‪m‬ﺎ‪G‬ﺋ ‪M‬ﺮ @ﻭﻫ‪@ M‬ﻮ ﻭ@ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﺟ ‪A‬ﺒ @ﺮﺋ‪G‬ﻴ ﹸﻞ‬
‫ﹶﻓﹶﺄ ﱠﻭﻝﹸ @ﻣ ‪A‬ﻦ ‪M‬ﻳﺒ@ﺎﹺﻳﻌ‪M‬ﻪ‪ M‬ﹶﺫ‪G‬ﻟ @‬
‫ﻚ ﺍﹾﻟ @ﻤﻜﹶﺎ ‪G‬ﻥ ﻭ@ﺍﻟﺸﱠﺎ ‪G‬ﻫ ‪M‬ﺪ @ﻋﻠﹶﻰ @ﻣ ‪A‬ﻦ‬
‫ﺠ ﹸﺔ ﻭ@ﺍﻟ ﱠﺪﻟ‪G‬ﻴ ﹸﻞ @ﻋﻠﹶﻰ ﺍﹾﻟﻘﹶﺎ‪G‬ﺋ ﹺﻢ @ﻭﻫ‪@ M‬ﻮ ﺍﻟﺸﱠﺎ ‪G‬ﻫ ‪M‬ﺪ ‪G‬ﻟ @ﻤ ‪A‬ﻦ ﻭ@ﺍﻓﹶﺎﻩ‪ M‬ﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟ @‬
‫ﺤﱠ‬
‫@ﻭﻫ‪@ M‬ﻮ ﺍﹾﻟ ‪M‬‬
‫ﻕ ﻭ@ﺍﹾﻟ @ﻌ ‪A‬ﻬ @ﺪ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﹶﺃ @ﺧ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ ﻋ@ﻠﹶﻰ ﺍﹾﻟ ‪G‬ﻌﺒ@ﺎ ‪G‬ﺩ‪@ ،٬‬ﻭﹶﺃﻣﱠﺎ ﺍﹾﻟﻘﹸ ‪A‬ﺒ ﹶﻠﺔﹸ ﻭ@ﺍﻟ‪G‬ﺎ ‪A‬ﺳ‪G‬ﺘﻠﹶﺎ ‪M‬ﻡ ﹶﻓ ‪G‬ﻠ ‪G‬ﻌ ‪m‬ﻠ ‪G‬ﺔ‬
‫ﹶﺃﺩﱠﻯ ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﺠﺪ‪G‬ﻳﺪﹰﺍ ‪G‬ﻟ ﹾﻠ@ﺒ ‪A‬ﻴ @ﻌ ‪G‬ﺔ ‪G‬ﻟﻴ‪@ M‬ﺆﺩﱡﻭﺍ ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ ﺍﹾﻟ @ﻌ ‪A‬ﻬ @ﺪ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﹶﺃ @ﺧ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ‬
‫ﻕ‪@ ،٬‬ﻭ@ﺗ ‪A‬‬
‫ﻚ ﺍﹾﻟ @ﻌ ‪A‬ﻬ ‪G‬ﺪ ﻭ@ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ ﹺ‬
‫ﺠﺪ‪G‬ﻳﺪﹰﺍ ‪G‬ﻟ ﹶﺬ‪G‬ﻟ @‬
‫ﺍﹾﻟ @ﻌ ‪A‬ﻬ ‪G‬ﺪ @ﺗ ‪A‬‬

‫‪ -1‬اﻟﻤﺤﺎﺳﻦ ‪ :‬ج‪ 1‬ص‪.65‬‬

‫‪ -2‬ﻃـﻪ ‪.115 :‬‬
 ‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 148‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻚ ﺍﹾﻟ @ﻌ ‪A‬ﻬ @ﺪ ﻭ@ﺍﹾﻟﹶﺄﻣ@ﺎ@ﻧ ﹶﺔ ﺍﻟ ‪m‬ﻠ ﹶﺬ‪A‬ﻳ ﹺﻦ ﺃﹸﺧ‪G‬ﺬﹶﺍ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ‪،٬‬‬

‫ﻕ‪ ،٬‬ﹶﻓ@ﻴ ﹾﺄﺗ‪M‬ﻮ ‪M‬ﻩ ﻓ‪G‬ﻲ ﹸﻛ ‪Õ‬ﻞ @ﺳ@ﻨ ‪o‬ﺔ @ﻭﻳ‪@ M‬ﺆﺩﱡﻭﺍ ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ ﹶﺫ‪G‬ﻟ @‬
‫@ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻤﻔ‪G‬ﻲ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ ﹺ‬
‫ﻚ‬
‫ﺸ @ﻬ @ﺪ ﻟ‪G‬ﻲ ﺑﹺﺎﹾﻟﻤ‪M‬ﻮ@ﺍﻓﹶﺎ ‪G‬ﺓ ؟ @ﻭﻭ@ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ ﻣ@ﺎ ‪M‬ﻳ @ﺆﺩﱢﻱ ﹶﺫ‪G‬ﻟ @‬
‫ﻚ @ﺗﻘﹸﻮ ﹸﻝ ﹶﺃﻣ@ﺎ@ﻧﺘ‪G‬ﻲ ﹶﺃ ﱠﺩ‪A‬ﻳ‪M‬ﺘﻬ@ﺎ @ﻭﻣ‪G‬ﻴﺜﹶﺎﻗ‪G‬ﻲ @ﺗﻌ@ﺎ @ﻫ ‪A‬ﺪﺗ‪M‬ﻪ‪G M‬ﻟ@ﺘ ‪A‬‬
‫ﹶﺃﻟﹶﺎ @ﺗﺮ@ﻯ ﹶﺃﱠﻧ @‬
‫ﻕ ﺃﹶﺣ@ﺪ‪ Â‬ﹶﻏﻴ‪A‬ﺮ‪ M‬ﺷ‪G‬ﻴ @ﻌ‪G‬ﺘﻨ@ﺎ‪@ ،٬‬ﻭﹺﺇﱠﻧﻬ‪A M‬ﻢ ﹶﻟ@ﻴ ﹾﺄﺗ‪M‬ﻮ ‪M‬ﻩ ﹶﻓ@ﻴ ‪A‬ﻌ ﹺﺮﻓﹸﻬ‪A M‬ﻢ‬
‫ﻚ ﺍﹾﻟ @ﻌ ‪A‬ﻬ @ﺪ ﻭ@ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻆ ﹶﺫ‪G‬ﻟ @‬
‫ﺃﹶﺣ@ﺪ‪ Â‬ﹶﻏﻴ‪A‬ﺮ‪ M‬ﺷ‪G‬ﻴ @ﻌ‪G‬ﺘﻨ@ﺎ @ﻭﻟﹶﺎ @ﺣ ‪G‬ﻔ ﹶ‬
‫ﻚ ﹶﻏ ‪A‬ﻴﺮ‪M‬ﻛﹸ ‪A‬ﻢ‪ ،٬‬ﹶﻓ ﹶﻠﻜﹸ ‪A‬ﻢ ﻭ@ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ‬
‫ﻆ ﹶﺫ‪G‬ﻟ @‬
‫ﺤ ﹶﻔ ﹾ‬ ‫ﺼ ﱢﺪﻗﹸﻬ‪A M‬ﻢ‪@ ،٬‬ﻭ@ﻳ ﹾﺄﺗ‪G‬ﻴ ‪G‬ﻪ ﹶﻏ ‪A‬ﻴﺮ‪M‬ﻫ‪A M‬ﻢ ﹶﻓﻴ‪A M‬ﻨ ‪G‬ﻜﺮ‪M‬ﻫ‪A M‬ﻢ @ﻭﻳ‪ M‬ﹶﻜ ‪Õ‬ﺬﺑ‪M‬ﻬ‪A M‬ﻢ‪@ ،٬‬ﻭ ﹶﺫ‪G‬ﻟ @‬
‫ﻚ ﹶﺃﱠﻧﻪ‪ M‬ﹶﻟ ‪A‬ﻢ @ﻳ ‪A‬‬ ‫@ﻭﻳ‪@ M‬‬
‫ﺠ ﹸﺔ ﺍﹾﻟﺒ@ﺎ‪G‬ﻟ @ﻐﺔﹸ ‪G‬ﻣ @ﻦ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ @ﻳ ‪A‬ﻮ @ﻡ‬
‫ﺤﱠ‬
‫ﺠﺤ‪M‬ﻮ ‪G‬ﺩ ﻭ@ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ‪@ ،٬‬ﻭ ‪M‬ﻫﻮ@ﺍﹾﻟ ‪M‬‬
‫ﺨ ﹾﻔ ﹺﺮ ﻭ@ﺍﹾﻟ ‪M‬‬
‫ﺸ @ﻬﺪ‪ M‬ﺑﹺﺎﹾﻟ @‬
‫ﺸ @ﻬﺪ‪@ M‬ﻭ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ ﻭ@ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ @ﻳ ‪A‬‬
‫@ﻳ ‪A‬‬
‫ﺸ @ﻬﺪ‪G M‬ﻟ @ﻤ ‪A‬ﻦ‬
‫ﺨ ﹾﻠ ‪M‬ﻖ @ﻭﻟﹶﺎ ﻳ‪A M‬ﻨ ‪G‬ﻜﺮ‪M‬ﻩ‪@ ،٬M‬ﻳ ‪A‬‬
‫ﺍﹾﻟ ‪G‬ﻘﻴ@ﺎ @ﻣ ‪G‬ﺔ @ﻳﺠﹺﻲ ُﺀ @ﻭﹶﻟﻪ‪G M‬ﻟﺴ@ﺎﻥﹲ ﻧ@ﺎﻃ‪G‬ﻖ‪@ Â‬ﻭ @ﻋ ‪A‬ﻴﻨ@ﺎ ‪G‬ﻥ ﻓ‪G‬ﻲ ﺻ‪M‬ﻮ @ﺭ‪G‬ﺗ ‪G‬ﻪ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ @ﻳﻌ‪ A‬ﹺﺮﻓﹸﻪ‪ M‬ﺍﹾﻟ @‬
‫ﻕ @ﻭﹶﺃﺩ@ﺍ ِﺀ ﺍﹾﻟﹶﺄ @ﻣﺎ@ﻧ ‪G‬ﺔ‪@ ،٬‬ﻭ@ﻳﺸ‪@ A‬ﻬﺪ‪ M‬ﻋ@ﻠﹶﻰ ﹸﻛ ‪Õ‬ﻞ @ﻣ ‪A‬ﻦ‬
‫ﻆ ﺍﹾﻟ @ﻌ ‪A‬ﻬ ‪G‬ﺪ ﻭ@ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ ﹺ‬
‫ﺤ ﹾﻔ ‪G‬‬
‫ﻕ ‪G‬ﻋ ‪A‬ﻨ @ﺪﻩ‪ M‬ﹺﺑ ‪G‬‬
‫ﻭ@ﺍﻓﹶﺎﻩ‪@ M‬ﻭ @ﺟ ﱠﺪ @ﺩ ﺍﹾﻟ @ﻌ ‪A‬ﻬ @ﺪ ﻭ@ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﺠﱠﻨ ‪G‬ﺔ ﹶﻓ @ﻬ ﹾﻞ @ﺗ ‪A‬ﺪﺭﹺﻱ ﻣ@ﺎ‬
‫ﻕ ﺑﹺﺎﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﻭ@ﺍﹾﻟﹺﺈ‪A‬ﻧﻜﹶﺎ ﹺﺭ‪ ،٬‬ﹶﻓﹶﺄﻣﱠﺎ ‪G‬ﻋ ‪m‬ﻠﺔﹸ ﻣ@ﺎ ﹶﺃﺧ‪@ A‬ﺮ @ﺟﻪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @‬
‫ﺴ @ﻲ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﺤ @ﺪ @ﻭ@ﻧ ِ‬
‫ﹶﺃ‪A‬ﻧ ﹶﻜ @ﺮ @ﻭ @ﺟ @‬
‫ﺖ‪ :‬ﻟﹶﺎ‪ ،٬‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ @ﻣﻠﹶﻜﹰﺎ ‪G‬ﻣ ‪A‬ﻦ ‪M‬ﻋ ﹶﻈﻤ@ﺎ ِﺀ ﺍﹾﻟ @ﻤﻠﹶﺎ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ‪G‬ﻋ ‪A‬ﻨ @ﺪ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ‪ ،٬‬ﹶﻓ ﹶﻠﻤﱠﺎ ﹶﺃ @ﺧ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪G‬ﻣ @ﻦ‬
‫ﺠﺮ‪ M‬؟ﹸﻗ ﹾﻠ ‪Þ‬‬
‫ﺤ@‬
‫ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ @‬
‫ﺨ ﹶﺬﻩ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹶﺃﻣ‪G‬ﻴﻨﹰﺎ @ﻋﻠﹶﻰ @ﺟﻤ‪G‬ﻴ ﹺﻊ @ﺧ ﹾﻠ ‪G‬ﻘ ‪G‬ﻪ‬
‫ﻚ ﺍﹾﻟ @ﻤ ﹶﻠﻚ‪ ،٬M‬ﻓﹶﺎﱠﺗ @‬
‫ﻕ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﱠﻭ ﹶﻝ @ﻣ ‪A‬ﻦ ﺁ @ﻣ @ﻦ ﹺﺑ ‪G‬ﻪ @ﻭﹶﺃ ﹶﻗ ﱠﺮ ﹶﺫ‪G‬ﻟ @‬
‫ﺍﹾﻟ @ﻤﻠﹶﺎ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻕ‬
‫ﺠ ﱢﺪﺩ‪M‬ﻭﺍ ‪G‬ﻋ ‪A‬ﻨ @ﺪﻩ‪ M‬ﻓ‪G‬ﻲ ﹸﻛ ‪Õ‬ﻞ @ﺳ@ﻨ ‪o‬ﺔ ﺍﹾﻟﹺﺈ ﹾﻗﺮ@ﺍ @ﺭ ﺑﹺﺎﹾﻟﻤ‪G‬ﻴﺜﹶﺎ ﹺ‬
‫ﺨ ﹾﻠ @ﻖ ﹶﺃ ﹾﻥ ﻳ‪@ M‬‬
‫ﻕ @ﻭﹶﺃﻭ‪@ A‬ﺩ @ﻋﻪ‪G M‬ﻋ ‪A‬ﻨ @ﺪﻩ‪ M‬ﻭ@ﺍ ‪A‬ﺳ@ﺘ ‪A‬ﻌ@ﺒ @ﺪ ﺍﹾﻟ @‬
‫ﹶﻓﹶﺄﻟﹾ ﹶﻘ @ﻤﻪ‪ M‬ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻕ‬
‫ﺠﱠﻨ ‪G‬ﺔ ﻳ‪ M‬ﹶﺬ ‪Õ‬ﻛﺮ‪M‬ﻩ‪ M‬ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻭ@ﺍﹾﻟ @ﻌ ‪A‬ﻬ ‪G‬ﺪ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﹶﺃ @ﺧ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ @ﻋ ﹶﻠ ‪A‬ﻴ ﹺﻬ ‪A‬ﻢ‪ ،٬‬ﹸﺛ ﱠﻢ @ﺟ @ﻌ ﹶﻠﻪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻣ @ﻊ ﺁ @ﺩ @ﻡ ﻓ‪G‬ﻲ ﺍﹾﻟ @‬
‫ﺠﱠﻨ ‪G‬ﺔ ﹶﺃ‪A‬ﻧﺴ@ﺎ ‪M‬ﻩ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﺍﹾﻟ @ﻌ ‪A‬ﻬ @ﺪ‬
‫ﺝ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @‬
‫ﺠ ﱢﺪﺩ‪G M‬ﻋ ‪A‬ﻨ @ﺪﻩ‪ M‬ﺍﹾﻟﹺﺈ ﹾﻗﺮ@ﺍ @ﺭ ﻓ‪G‬ﻲ ﹸﻛ ‪Õ‬ﻞ @ﺳ@ﻨ ‪o‬ﺔ‪ ،٬‬ﹶﻓ ﹶﻠﻤﱠﺎ ﻋ@ﺼ@ﻰ ﺁ @ﺩﻡ‪@ M‬ﻭﺃﹸﺧ‪ A‬ﹺﺮ @‬
‫@ﻭﻳ‪@ M‬‬
‫@ﻭ @ﺟ @ﻌ ﹶﻠﻪ‪ M‬ﺗ@ﺎﺋ‪G‬ﻬﹰﺎ @ﺣ ‪A‬ﻴﺮ@ﺍ ﹶﻥ‪،٬‬‬ ‫ﺻﱢﻴ ‪G‬ﻪ‬
‫@ﻭ‪G‬ﻟ @ﻮ ‪G‬‬ ‫ﺤ ﱠﻤ ‪o‬ﺪ‬
‫ﻕ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﹶﺃ @ﺧ ﹶﺬ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ @ﻭ @ﻋﻠﹶﻰ ﻭ‪M‬ﹾﻟ ‪G‬ﺪ ‪G‬ﻩ ‪G‬ﻟﻤ‪@ M‬‬
‫ﻭ@ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﺠﱠﻨ ‪G‬ﺔ ﹺﺇﻟﹶﻰ ﺁ @ﺩ @ﻡ‬
‫ﻚ ﻓ‪G‬ﻲ ﺻ‪M‬ﻮ @ﺭ ‪G‬ﺓ ﺩ‪ M‬ﱠﺭ ‪o‬ﺓ @ﺑ ‪A‬ﻴﻀ@ﺎ َﺀ ﹶﻓ @ﺮﻣ@ﺎ ‪M‬ﻩ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @‬
‫ﻚ ﺍﹾﻟ @ﻤ ﹶﻠ @‬
‫ﺏ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻋﻠﹶﻰ ﺁ @ﺩ @ﻡ @ﺣ ﱠﻮ ﹶﻝ ﹶﺫ‪G‬ﻟ @‬
‫ﹶﻓ ﹶﻠﻤﱠﺎ ﺗ@ﺎ @‬
‫ﺲ ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ @ﻭﻫ‪@ M‬ﻮ ﻟﹶﺎ @ﻳﻌ‪ A‬ﹺﺮﻓﹸﻪ‪ M‬ﹺﺑﹶﺄ ﹾﻛﹶﺜ @ﺮ ‪G‬ﻣ ‪A‬ﻦ ﹶﺃﱠﻧﻪ‪ M‬ﺟ@ﻮ‪A‬ﻫ@ﺮ@ﺓﹲ @ﻭﹶﺃ‪A‬ﻧ ﹶﻄ ﹶﻘﻪ‪M‬‬
‫ﺽ ﺍﹾﻟ ﹺﻬ ‪A‬ﻨ ‪G‬ﺪ‪ ،٬‬ﹶﻓ ﹶﻠﻤﱠﺎ @ﻧ ﹶﻈ @ﺮ ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ ﺁ@ﻧ @‬
‫@ﻭﻫ‪@ M‬ﻮ ﹺﺑﹶﺄ ‪A‬ﺭ ﹺ‬
‫ﺸ ‪A‬ﻴﻄﹶﺎ ﹸﻥ‬
‫ﻚ ﺍﻟ ﱠ‬ ‫ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ‪ :M‬ﻳ@ﺎ ﺁ @ﺩﻡ‪ M‬ﹶﺃ @ﺗ ‪A‬ﻌ ﹺﺮ ﹸﻓﻨﹺﻲ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ‪ ،٬‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ @ﺟ ﹾﻞ ﺍ ‪A‬ﺳ@ﺘ ‪A‬‬
‫ﺤ @ﻮ ﹶﺫ @ﻋ ﹶﻠ ‪A‬ﻴ @‬
‫ﺠﱠﻨ ‪G‬ﺔ ‪ ،٬‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻵ @ﺩ @ﻡ‪ :‬ﹶﺃ‪A‬ﻳ @ﻦ ﺍﹾﻟ @ﻌ ‪A‬ﻬ ‪M‬ﺪ‬
‫ﺤ ﱠﻮ ﹶﻝ ﹺﺇﻟﹶﻰ ﺻ‪M‬ﻮ @ﺭ‪G‬ﺗ ‪G‬ﻪ ﺍ‪m‬ﻟﺘ‪G‬ﻲ ﻛﹶﺎ ﹶﻥ @ﻣ @ﻊ ﺁ @ﺩ @ﻡ ﻓ‪G‬ﻲ ﺍﹾﻟ @‬
‫ﻚ‪ ،٬‬ﹸﺛ ﱠﻢ @ﺗ @‬
‫ﹶﻓﹶﺄ‪A‬ﻧﺴ@ﺎ @ﻙ ‪G‬ﺫ ﹾﻛ @ﺮ @ﺭﱢﺑ @‬
‫ﻀ @ﻊ ﹶﻟﻪ‪@ M‬ﻭ ﹶﻗﱠﺒ ﹶﻠﻪ‪@ M‬ﻭ @ﺟ ﱠﺪ @ﺩ ﺍﹾﻟﹺﺈ ﹾﻗﺮ@ﺍ @ﺭ ﺑﹺﺎﹾﻟ @ﻌ ‪A‬ﻬ ‪G‬ﺪ‬
‫ﻕ ﻭ@ﺑ@ﻜﹶﻰ @ﻭ @ﺧ @‬
‫ﺐ ﹺﺇﹶﻟ ‪A‬ﻴ ‪G‬ﻪ ﺁ @ﺩﻡ‪@ M‬ﻭ ﹶﺫ ﹶﻛ @ﺮ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻕ ؟ ﹶﻓ @ﻮﹶﺛ @‬
‫ﻭ@ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ ‪M‬‬
‫ﺠ ﹺﺮ ﺩ‪ M‬ﱠﺭ ﹰﺓ @ﺑ ‪A‬ﻴﻀ@ﺎ َﺀ ﺻ@ﺎ ‪G‬ﻓ@ﻴ ﹰﺔ ﺗ‪M‬ﻀ‪G‬ﻲ ُﺀ ﹶﻓ @‬
‫ﺤ @ﻤ ﹶﻠﻪ‪ M‬ﺁ @ﺩﻡ‪M‬‬ ‫ﻕ‪ ،٬‬ﹸﺛ ﱠﻢ @ﺣ ﱠﻮﹶﻟﻪ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ @ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ ﹺﺇﻟﹶﻰ @ﺟ ‪A‬ﻮ @ﻫ @ﺮ ‪G‬ﺓ ﺍﹾﻟ @‬
‫ﺤ@‬ ‫ﻭ@ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ ﹺ‬
‫@ﺣﺘﱠﻰ ﻭ@ﺍﻓﹶﻰ ﹺﺑ ‪G‬ﻪ‬ ‫ﻋ@ﻠﹶﻰ ﻋ@ﺎ‪G‬ﺗ ‪G‬ﻘ ‪G‬ﻪ ﺇﹺﺟ‪A‬ﻠﹶﺎﻟﹰﺎ ﹶﻟﻪ‪@ M‬ﻭ@ﺗ ‪A‬ﻌﻈ‪G‬ﻴﻤﹰﺎ‪ ،٬‬ﹶﻓﻜﹶﺎ ﹶﻥ ﹺﺇﺫﹶﺍ ﺃﹶﻋ‪A‬ﻴ@ﺎ @ﺣ @ﻤ ﹶﻠﻪ‪@ M‬ﻋﻨ‪A‬ﻪ‪@ M‬ﺟ ‪A‬ﺒ @ﺮﺋ‪G‬ﻴ ﹸﻞ‬
‫ﺠ ﱢﺪﺩ‪ M‬ﺍﹾﻟﹺﺈ ﹾﻗﺮ@ﺍ @ﺭ ﹶﻟﻪ‪ M‬ﹸﻛ ‪m‬ﻞ @ﻳ ‪A‬ﻮ ﹴﻡ @ﻭﹶﻟ ‪A‬ﻴ ﹶﻠ ‪o‬ﺔ‪ ،٬‬ﹸﺛ ﱠﻢ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ @ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ ﹶﻟﻤﱠﺎ @ﺑﻨ@ﻰ‬
‫@ﻣ ‪m‬ﻜ ﹶﺔ‪ ،٬‬ﹶﻓﻤ@ﺎ ﺯ@ﺍ ﹶﻝ @ﻳ ﹾﺄ@ﻧﺲ‪ M‬ﹺﺑ ‪G‬ﻪ ﹺﺑ @ﻤ ‪m‬ﻜ ﹶﺔ @ﻭﻳ‪@ M‬‬
‫ﻕ ‪G‬ﻣ ‪A‬ﻦ ﻭ‪M‬ﻟﹾ ‪G‬ﺪ ﺁ @ﺩ @ﻡ ﹶﺃ @ﺧ ﹶﺬﻩ‪M‬‬
‫ﲔ ﹶﺃ @ﺧ ﹶﺬ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻚ ﺍﹾﻟ @ﻤﻜﹶﺎ ‪G‬ﻥ؛‪G‬ﻟﹶﺄﱠﻧﻪ‪@ M‬ﺗﺒ@ﺎ @ﺭ @ﻙ @ﻭ@ﺗﻌ@ﺎﻟﹶﻰ ‪G‬ﺣ @‬
‫ﺠ @ﺮ ﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟ @‬‫ﺿ @ﻊ ﺍﹾﻟ @‬
‫ﺤ@‬ ‫ﺍﹾﻟ ﹶﻜ ‪A‬ﻌ@ﺒ ﹶﺔ @ﻭ @‬
‫ﻚ ﺍﻟ ﱡﺮ ﹾﻛ ﹺﻦ‬
‫ﺿ @ﻊ ﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟ @‬
‫ﻚ @ﻭ @‬
‫ﻕ‪@ ،٬‬ﻭ‪G‬ﻟ ﹶﺬ‪G‬ﻟ @‬
‫ﻚ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻚ ﺍﹾﻟ @ﻤﻜﹶﺎ ‪G‬ﻥ ﹶﺃﹾﻟ ﹶﻘ @ﻢ ﺍﹾﻟ @ﻤ ﹶﻠ @‬
‫ﻚ ﺍﹾﻟ @ﻤﻜﹶﺎ ‪G‬ﻥ @ﻭﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟ @‬
‫ﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟ @‬
‫ﺠ @ﺮ ﻓ‪G‬ﻲ ﹶﺫ‪G‬ﻟﻜﹶﺎﻟ ﱡﺮ ﹾﻛ ﹺﻦ ﹶﻓ ﹶﻠﻤﱠﺎ‬
‫ﺤ@‬
‫ﺿ @ﻊ ﺍﹾﻟ @‬
‫ﺼﻔﹶﺎ @ﻭ @ﺣﻮﱠﺍ َﺀ ﺇﹺﻟﹶﻰ ﺍﹾﻟ @ﻤ ‪A‬ﺮ @ﻭ ‪G‬ﺓ‪@ ،٬‬ﻭ @ﻭ @‬
‫ﺖ ﹺﺇﻟﹶﻰ ﺍﻟ ﱠ‬
‫@ﻭ@ﻧﺤﱠﻰ ﺁ @ﺩ @ﻡ ‪G‬ﻣ ‪A‬ﻦ @ﻣﻜﹶﺎ ‪G‬ﻥ ﺍﹾﻟ@ﺒ ‪A‬ﻴ ‪G‬‬
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‫ﺴﱠﻨ ﹸﺔ‬
‫ﺕ ﺍﻟ ﱡ‬
‫ﻚ @ﺟ @ﺮ ‪G‬‬
‫ﺠ @ﺪﻩ‪ ،٬M‬ﹶﻓ ‪G‬ﻠ ﹶﺬ‪G‬ﻟ @‬
‫ﺠﺮ‪ M‬ﻓ‪G‬ﻲ ﺍﻟ ﱡﺮ ﹾﻛ ﹺﻦ ﹶﻛﱠﺒ @ﺮ ﺍﻟ ‪m‬ﻠ @ﻪ @ﻭ @ﻫ ‪m‬ﻠ ﹶﻠﻪ‪@ M‬ﻭ @ﻣ ﱠ‬
‫ﺤ@‬
‫ﺿﻌ@ﺎﹾﻟ @‬
‫ﺼﻔﹶﺎ @ﻭ ﹶﻗ ‪A‬ﺪ ‪M‬ﻭ ‪G‬‬
‫@ﻧ ﹶﻈ @ﺮ ﺁ @ﺩﻡ‪G M‬ﻣ @ﻦ ﺍﻟ ﱠ‬
‫ﻕ ﻭ@ﺍﹾﻟ @ﻌ ‪A‬ﻬ @ﺪ ﺩ‪M‬ﻭ ﹶﻥ‬
‫ﺼﻔﹶﺎ‪ ،٬‬ﹶﻓﹺﺈ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﹶﺃﻭ‪@ A‬ﺩ @ﻋﻪ‪ M‬ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﺠﺮ‪G M‬ﻣ @ﻦ ﺍﻟ ﱠ‬
‫ﺤ@‬
‫ﲑ ﻭ@ﺍ ‪A‬ﺳ‪G‬ﺘ ﹾﻘﺒ@ﺎ ﹺﻝ ﺍﻟ ﱡﺮ ﹾﻛ ﹺﻦ ﺍ‪m‬ﻟﺬ‪G‬ﻱ ﻓ‪G‬ﻴ ‪G‬ﻪ ﺍﹾﻟ @‬
‫ﺑﹺﺎﻟﱠﺘ ﹾﻜﹺﺒ ﹺ‬
‫ﺑﹺﺎﻟﱡﻨ‪M‬ﺒ ﱠﻮ ‪G‬ﺓ‬ ‫ﺤ ﱠﻤ ‪o‬ﺪ‬
‫ﻕ ﹶﻟﻪ‪ M‬ﺑﹺﺎﻟ ﱡﺮﺑ‪M‬ﻮﹺﺑﱠﻴ ‪G‬ﺔ @ﻭ‪G‬ﻟﻤ‪@ M‬‬
‫ﹶﻏ ‪A‬ﻴ ﹺﺮ ‪G‬ﻩ ‪G‬ﻣ @ﻦ ﺍﹾﻟ @ﻤﻠﹶﺎ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ؛ ‪G‬ﻟﹶﺄ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ @ﻋ ﱠﺰ @ﻭ @ﺟ ‪m‬ﻞ ﹶﻟﻤﱠﺎ ﹶﺃ @ﺧ ﹶﺬ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻚ ﺍﹾﻟ @ﻤ ﹶﻠﻚ‪ M‬ﹶﻟ ‪A‬ﻢ‬ ‫ﺺ ﺍﹾﻟ @ﻤﻠﹶﺎ‪G‬ﺋ ﹶﻜ ‪G‬ﺔ‪ ،٬‬ﹶﻓﹶﺄ ﱠﻭﻝﹸ @ﻣ ‪A‬ﻦ ﹶﺃ ‪A‬ﺳ @ﺮ @‬
‫ﻉ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹺﺈ ﹾﻗﺮ@ﺍ ﹺﺭ ﹶﺫ‪G‬ﻟ @‬ ‫ﺖ ﹶﻓﺮ@ﺍ‪G‬ﺋ ‪M‬‬
‫ﺻ ﹶﻄ ‪m‬ﻜ ‪A‬‬
‫ﺻﱠﻴ ‪G‬ﺔ ﺍ ‪A‬‬
‫ﺑﹺﺎﹾﻟ @ﻮ ‪G‬‬ ‫@ﻭ‪G‬ﻟ @ﻌ ‪G‬ﻠ ﱟﻲ‬
‫ﻚ ﺍﺧ‪A‬ﺘ@ﺎ @ﺭﻩ‪ M‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ‪G‬ﻣ ‪A‬ﻦ @ﺑ ‪A‬ﻴﹺﻨ ﹺﻬ ‪A‬ﻢ @ﻭﹶﺃﹾﻟ ﹶﻘ @ﻤ ‪M‬ﻪ‬
‫‪G‬ﻣﻨ‪A‬ﻪ‪@ ،٬M‬ﻭ‪G‬ﻟ ﹶﺬ‪G‬ﻟ @‬ ‫ﺤ ﱠﻤ ‪o‬ﺪ‬
‫ﺤ ﱠﻤ ‪o‬ﺪ ﻭ@ﺁ ﹺﻝ ﻣ‪@ M‬‬
‫@ﻳ ﹸﻜ ‪A‬ﻦ ﻓ‪G‬ﻴ ﹺﻬ ‪A‬ﻢ ﹶﺃ @ﺷ ﱡﺪ ﺣ‪‡M‬ﺒﹰﺎ ‪G‬ﻟﻤ‪@ M‬‬
‫ﻚ‬
‫ﺸ @ﻬﺪ‪G M‬ﻟ ﹸﻜ ‪Õ‬ﻞ @ﻣ ‪A‬ﻦ ﻭ@ﺍﻓﹶﺎﻩ‪ M‬ﹺﺇﻟﹶﻰ ﹶﺫ‪G‬ﻟ @‬
‫ﻕ @ﻭﻫ‪@ M‬ﻮ @ﻳﺠﹺﻲ ُﺀ @ﻳ ‪A‬ﻮ @ﻡ ﺍﹾﻟ ‪G‬ﻘﻴ@ﺎ @ﻣ ‪G‬ﺔ @ﻭﹶﻟﻪ‪G M‬ﻟﺴ@ﺎﻥﹲ ﻧ@ﺎﻃ‪G‬ﻖ‪ Â‬ﻭ@ﻋ@ﻴ‪A‬ﻦ‪ Â‬ﻧ@ﺎﻇ‪G‬ﺮ@ﺓﹲ @ﻳ ‪A‬‬
‫ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﻕ( )‪.(1‬‬
‫ﻆ ﺍﹾﻟﻤ‪G‬ﻴﺜﹶﺎ @‬
‫ﺍﹾﻟ @ﻤﻜﹶﺎ ‪G‬ﻥ @ﻭ @ﺣ ‪G‬ﻔ ﹶ‬

‫ﻭﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ ﺩﺧﻞ ﺑﻴﺖ ﺍﷲ ﻓﺒﺪﺃ ﺑﺎﳊﺠﺮ ﻭﺧﺘﻢ ﺑﺎﳊﺠﺮ‪ ،٬‬ﻭﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺁﺧﺮ ﻋﻬﺪﻫﻢ ﺑﺎﻟﺒﻴﺖ ﺍﺳﺘﻼﻡ ﺍﳊﺠﺮ‪ ،٬‬ﺑﻞ ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺴﺘﻠﻢ ﺍﳊﺠﺮ ﰲ ﻛﻞ ﻃﻮﺍﻑ‪ ،٬‬ﻭﻣﺲ ﺍﳊﺠﺮ‬
‫ﻋﻠﻰ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‬ ‫ﻳﺴﺒﺐ ﻏﻔﺮﺍﻥ ﺍﻟﺬﻧﻮﺏ ﻭﺣﻂ ﺍﳋﻄﺎﻳﺎ‪ ،٬‬ﺑﻞ ﻭﺳﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ‬
‫ﻭﻭﺿﻊ ﺟﺒﻬﺘﻪ ﻋﻠﻴﻪ ﺑﻌﺪ ﺃﻥ ﻗﺒﱠﻠﻪ‪ ،٬‬ﻓﻤﺎﺫﺍ ﳝﻜﻦ ﺃﻥ ﺗﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﻏﲑ ﺃﻥ ﺍﳊﺠﺮ ﻫﻮ ﺃﻫﻢ ﻣﺎ ﰲ‬
‫ﺍﻟﺒﻴﺖ‪.‬‬

‫ﺐ‬
‫ﺞ ﹶﻓ ﹶﻜ@ﺘ @‬
‫ﺤﱠ‬
‫ﺍﹾﻟ @‬ ‫‪ ) :‬ﹶﺫ ﹶﻛ @ﺮ @ﺭﺳ‪M‬ﻮ ﹸﻝ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ‬ ‫‪Æ‬ﻋ ‪ã‬ﻦ ‪Æ‬ﻋ‪ã‬ﺒ ‪á‬ﺪ ﺍﻟﻠ‪á â‬ﻪ ‪ã‬ﺑ ﹺﻦ ‪á‬ﺳﻨ‪Æ‬ﺎ ‪Ñ‬ﻥ‪ ،٬‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪Þ‬ﻮ ‪Æ‬ﻋ‪ã‬ﺒ ‪á‬ﺪ ﺍﻟﻠ‪á â‬ﻪ‬
‫ﺞ‬
‫ﻚ ‪G‬ﻟ@ﻴﺤ‪ M‬ﱠ‬
‫ﺞ ﻳ‪A M‬ﺆ ‪G‬ﺫﻧ‪M‬ﻬ‪A M‬ﻢ ﹺﺑ ﹶﺬ‪G‬ﻟ @‬
‫ﺤﱠ‬
‫‪M‬ﻳﺮﹺﻳ ‪M‬ﺪ ﺍﹾﻟ @‬ ‫ﹺﺇﻟﹶﻰ @ﻣ ‪A‬ﻦ @ﺑ ﹶﻠ @ﻐﻪ‪G M‬ﻛﺘ@ﺎ‪M‬ﺑ ‪M‬ﻪ ‪G‬ﻣ ﱠﻤ ‪A‬ﻦ @ﺩ @ﺧ ﹶﻞ ﻓ‪G‬ﻲ ﺍﹾﻟﹺﺈ ‪A‬ﺳﻠﹶﺎ ﹺﻡ ﹶﺃ ‪m‬ﻥ @ﺭﺳ‪M‬ﻮ ﹶﻝ ﺍﻟ ‪m‬ﻠ ‪G‬ﻪ‬
‫ﺠ ‪G‬ﺪ‬
‫ﺴﹺ‬
‫ﺏ ﺍﹾﻟ @ﻤ ‪A‬‬
‫ﺞ ‪ ............................................‬ﹶﻓ ﹶﻠﻤﱠﺎ ﺍ‪A‬ﻧ@ﺘﻬ@ﻰ ﹺﺇﻟﹶﻰ ﺑ@ﺎ ﹺ‬
‫ﺤﱠ‬
‫ﻕ ﺍﹾﻟ @‬
‫@ﻣ ‪A‬ﻦ ﹶﺃﻃﹶﺎ @‬
‫ﺻﻠ‪m‬ﻰ @ﻋﻠﹶﻰ ﹶﺃﺑﹺﻴ ‪G‬ﻪ‬
‫ﺤ ‪G‬ﻤ @ﺪ ﺍﻟ ‪m‬ﻠ @ﻪ @ﻭﹶﺃﹾﺛﻨ@ﻰ @ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ @ﻭ @‬
‫ﺏ @ﺑﻨﹺﻲ @ﺷ ‪A‬ﻴ@ﺒ ﹶﺔ ﹶﻓ @‬
‫ﺍ ‪A‬ﺳ@ﺘ ﹾﻘ@ﺒ ﹶﻞ ﺍﹾﻟ ﹶﻜ ‪A‬ﻌ@ﺒ ﹶﺔ @ﻭ ﹶﺫ ﹶﻛ @ﺮ ﺍ‪A‬ﺑ ‪M‬ﻦ ‪G‬ﺳﻨ@ﺎ ‪o‬ﻥ ﹶﺃﱠﻧﻪ‪ M‬ﺑ@ﺎ ‪M‬‬
‫ﻒ @ﻣﻘﹶﺎ ﹺﻡ ﹺﺇ‪A‬ﺑﺮ@ﺍﻫ‪G‬ﻴ @ﻢ‬
‫ﺻﻠ‪m‬ﻰ @ﺭ ﹾﻛ @ﻌ@ﺘ ‪A‬ﻴ ﹺﻦ @ﺧ ﹾﻠ @‬
‫ﺖ @‬
‫ﻑ ﺑﹺﺎﹾﻟ@ﺒ ‪A‬ﻴ ‪G‬‬
‫ﺠ @ﺮ ﻓﹶﺎﺳ‪@A‬ﺘ ﹶﻠ @ﻤﻪ‪ ،٬M‬ﹶﻓ ﹶﻠﻤﱠﺎ ﻃﹶﺎ @‬
‫ﺤ@‬
‫ﹺﺇ‪A‬ﺑﺮ@ﺍﻫ‪G‬ﻴ @ﻢ ﹸﺛ ﱠﻢ ﹶﺃﺗ@ﻰ ﺍﹾﻟ @‬
‫ﻚ ‪G‬ﻋﻠﹾﻤﹰﺎ ﻧ@ﺎ ‪G‬ﻓﻌﹰﺎ @ﻭ ﹺﺭﺯ‪A‬ﻗﹰﺎ ﻭ@ﺍﺳ‪G‬ﻌﹰﺎ @ﻭ ‪G‬ﺷﻔﹶﺎ ًﺀ ‪G‬ﻣ ‪A‬ﻦ ﹸﻛ ‪Õ‬ﻞ‬
‫ﺏ ‪G‬ﻣ ‪A‬ﻨﻬ@ﺎ‪ ،٬‬ﹸﺛ ﱠﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﻟ ‪m‬ﻠ ‪M‬ﻬ ﱠﻢ ﹺﺇﻧﱢﻲ ﹶﺃﺳ‪A‬ﹶﺄﻟﹸ @‬
‫ﺸ ﹺﺮ @‬
‫@ﻭ @ﺩ @ﺧ ﹶﻞ @ﺯ ‪A‬ﻣ @ﺰ @ﻡ ﹶﻓ @‬
‫ﺻﺤ@ﺎﹺﺑ ‪G‬ﻪ‪G :‬ﻟ@ﻴﻜﹸ ‪A‬ﻦ ﺁ ‪G‬ﺧﺮ‪@ M‬ﻋ ‪A‬ﻬ ‪G‬ﺪ ﹸﻛ ‪A‬ﻢ‬
‫ﻚ @ﻭﻫ‪@ M‬ﻮ ﻣ‪M‬ﺴ‪@A‬ﺘﻘﹾﹺﺒﻞﹸ ﺍﹾﻟ ﹶﻜ ‪A‬ﻌ@ﺒ ‪G‬ﺔ‪ ،٬‬ﹸﺛ ﱠﻢ ﻗﹶﺎ ﹶﻝ ‪G‬ﻟﹶﺄ ‪A‬‬
‫ﺠ @ﻌ ﹶﻞ @ﻳﻘﹸﻮ ﹸﻝ ﹶﺫ‪G‬ﻟ @‬
‫ﺩ@ﺍ ٍﺀ @ﻭﺳ‪ M‬ﹾﻘ ﹴﻢ ‪ ،٬‬ﹶﻓ @‬
‫ﺼﻔﹶﺎ( )‪.(2‬‬
‫ﺝ ﹺﺇﻟﹶﻰ ﺍﻟ ﱠ‬
‫ﺠ ﹺﺮ ﻓﹶﺎﺳ‪@A‬ﺘ ﹶﻠ @ﻤﻪ‪ M‬ﹸﺛ ﱠﻢ @ﺧ @ﺮ @‬
‫ﺤ@‬
‫ﺑﹺﺎﹾﻟ ﹶﻜ ‪A‬ﻌ@ﺒ ‪G‬ﺔ ﺍ ‪A‬ﺳ‪G‬ﺘﻠﹶﺎ @ﻡ ﺍﹾﻟ @‬

‫ﻭﺭﻭﻯ ﺍﻟﺒﻬﻴﻘﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،٬‬ﻗﺎﻝ‪) :‬ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺠﺪ ﻋﻠﻰ‬
‫ﺍﳊﺠﺮ(‪.‬‬

‫‪ - 1‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 4‬ص‪،186 – 184‬ﻋﻠﻞ اﻟﺸﺮاﺋﻊ ‪ :‬ج‪ 2‬ص‪.431 – 429‬‬

‫‪ -2‬اﻟﻜﺎﻓﻲ ‪ :‬ج‪ 4‬ص‪.249‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ ..................................... 150‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﻱ‬
‫ﺍﳌﻬﺪﻱ‬

‫ﺍﻟﻄﻮﺍﻑ ﻋﻨﺪ‬
‫ﻑ‬ ‫ﺃﻣﺮ ﻣﻬﻢ ﺟﺪﹰﺍ ﻭﻫﻮ ﺃﻥ ﺭﺳﺳﻮﻝ ﺍﷲ ﻗﺪ ﺳﻦ ﺭﻛﻛﻌﱵ‬ ‫ﻭﻻﺑﺑﺪ ﻣﻦ ﺍﻻﻟﺘﻔﻔﺎﺕ ﺇﱃ ﺮ‬
‫ﻭﺍﻟﺬﻱ ﻳﻘﻒ‬
‫ﻱ‬ ‫ﻳﺼﻠﻠﻮﻥ ﻋﻨﺪ ﻣﻘﺎ‬
‫ﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﻣﻘﺎﻡ ﺇﺑﺮﺍﺍﻫﻴﻢ‪ ،٬‬ﻭﻛﺎﻥﻥ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﻷﺋﻤﻤﺔ‬
‫ﺍﻷﺳﻮﺩ ﺑﲔ ﻳﺪﻳﻪ ﻭﻭﰲ ﻗﺒﻠﺘﻪ‪ ،٬‬ﻭﻭﻫﺬﺍ ﻳﺒﲔ ﺑﻮﻮﺿﻮﺡ‬
‫ﺩ‬ ‫ﻳﻜﻮﻥ ﺍﳊﳊﺠﺮ‬ ‫ﺻﻼﺗﻪ ﻋﻨﺪ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻪ‬ ‫ﰲ‬
‫ﻒ‬
‫ﺗﺎﻡ ﺍﻧﻄﺒﺎﻕ ﻫﺬﻩ ﺍﻵﻳﺔﺔ ﻋﻠﻰ ﻗﺎﺋﻢ ﺁﺁﻝ ﳏﻤﺪ ﺃﻭ ﻳﻮﺳﻒ ﺁﻝ ﳏﻤﺪ ﺃﻭ ﺍﳊﳊﺠﺮ ﺍﻷﺳﻮﺩ ﴿ﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ‪M‬ﻳ‪M‬ﻮ ‪M‬ﺳ ‪M‬‬
‫ﺲ ﻭ@ﺍﹾﻟ ﹶﻘ @ﻤ @ﺮ @ﺭﹶﺃﻳ‪A‬ﺘ‪M‬ﻬ‪A M‬ﻢ ﻟ‪G‬ﻲ ﺳ@ﺎ ﹺﺟﺪﻳ‪G‬ﻳ @ﻦ﴾)‪.(1‬‬
‫ﺸ ‪A‬ﻤ @‬
‫@ﺸ@ @ﺮ ﹶﻛ ‪A‬ﻮﻛﹶﺒﹰﺎ @ﻭ@ﺍﻟ ﱠ‬
‫ﺖ‪ M‬ﹶﺃ @ﺣ @ﺪ ﻋﺸ‬ ‫‪G‬ﻟﹶﺄﺑﹺﻴ ‪G‬ﻪ ﻳ@ﺎ ﹶﺃﺑ ‪G‬‬
‫ﺖ ﹺﺇﻧﱢﻲ @ﺭﹶﺃﻳ‪A‬ﺖ‬

‫‪،٬‬‬ ‫ﻭﻗﺪ ﺑﻴﻨﺖ ﺳﺎﺑﻘﹰﺎ ﻣﺎ ﻣﻌﲎ ﻫﺬﺬﺍ ﺍﻟﺴﺠﻮﺩ ﻋﻨﺪﻣﺎ ﺖ‬

‫ﺑﻴﻨﺖ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﻹﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‬
‫ﺴﺘﻮﺩﻉ ﻓﻴﻬﺎ ﻣﻌﹰﺎ‪ ،٬‬ﲤﺎﻣﹰﺎ ﻛﻛﻤﺎ ﺃﻥ‬
‫ﺴﺠﻮﺩ ﻫﻨﺎ ﻋﻨﺪ ﺗﺄﻭﻳﻠﻪ ﰲ ﺍﻟﻘﺎﺋﻢ ﻳﻜﻜﻮﻥ ﻟﻔﺎﻃﻤﺔ ﻭﺍﻟﺴﺮ ﺍﳌﺴ‬‫ﻭﻟﻜﻦ ﺍﻟﺴ‬
‫ﻓﻴﻬﺎ ‪ ،٬‬ﻓﻴﻜﻮﻥ ﻫﻨﺎ ﺍﻟﺸﻤﺲ ﳏﻤﺪﹰﺍ ﻭﺍﻟﻘﻤﺮ ﻋﻠﻴﹰﺎ‬ ‫ﺍﻟﺴﺠﻮﺩ ﻟﻠﻜﻌﺒﺔ ﻭﺍﳊﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺍﳌﻮﺩﻉ ﺎ‬
‫ﻭﻫﻢ‪) :‬ﺍﳊﺴﻦ ﻭﺍ ﳊﺴﲔ‬ ‫ﻭﻓﺎﻃﻤﺔ‬ ‫ﻣﻦ ﻭﻭﻟﺪ ﻋﻠﻲ‬ ‫ﻭﺍﻷﺣﺪ ﻋﺸﺮ ﻛﻮﻛﺒﺎﺒﺎ ﻫﻢ ﺔ‬
‫ﺍﻷﺋﻤﺔ‬
‫ﲟﻌﲎ ﺃ—ﻢ‬
‫ﺠﻮﺩﻫﻢ ﲎ‬ ‫ﻭﻋﻠﻲ ﻭﻭﳏﻤﺪ ﻭﺟﻌﻔﻔﺮ ﻭﻣﻮﺳﻰ ﻭﻋﻠﻲ ﻭﳏﻤﻤﺪ ﻭﻋﻠﻲ ﻭﻭﺍﳊﺴﻦ ﻭﳏﳏﻤﺪ(‪ ،٬‬ﻭﺳﺠ‬
‫ﺼﻮﺹ ﺃﺧﺬ ﺣﻖ ﺻﺎﺣﺒﺒﺔ ﺍﳌﻈﻠﻮﻣﻴﺔ ﺍﻷﻭﱃ‬ ‫ﳝﻬﺪﻭﻥ ﻟﻠﻘﺎﺋﻢ ﻭﻹﻗﺎﺎﻣﺔ ﺍﻟﻌﺪﻝ ﻭﻭﺇﻧﺼﺎﻑ ﺍﳌﻈﻈﻠﻮﻡ‪ ،٬‬ﻭﺑﺎﳋﺼ‬
‫ﻭﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﻟﺴﺎﻋﺔ‪.‬‬
‫ﷲ ﺍﳋﻠﻖ ﱃ‬ ‫ﻭﺍﻷﻋﻈﻢ ﻣﻨﺬ ﺧﻠﻖ ﺍﷲ‬
‫ﻢ‬

‫ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺴﺠﺪﺪﻭﺍ ﺇﱃ ﺍﻟﻜﻌﻌﺒﺔ ﻭﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‬‫ﺃﻣﺎ ﺳﺠﻮﺩ ﺑﻘﻴﺔ ﺍﳋﻠﻖ ﳑﻦ ﻓﺮﺽ ﻢ‬
‫ﳝﻬﺪﻭﻥ ﻟﻠﻘﺎﺋﻢ ﺳﻮﻮﺍﺀ ﺷﺎﺀﻭﺍ ﻡﺃﻡ ﺃﺑﻮﺍ‪ ،٬‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻥ‬ ‫ﲨﻌﻬﻢ‬
‫ﺿﺤ ـﺔ ﻭﺑﻴﺎﺎﻥ ﺃ—ﻢ ﺑﺄﲨ‬
‫ﲟﺜﺎﺑﺔ ﺇﺷﺎﺭﺓ ﻭﺍﺿ‬
‫ﻓﻬﻮ ﺑﺔ‬
‫ﺸﻤ‪A‬ﺲ‪ M‬ﻭ@ﺍﹾﻟ ﹶﻘ @ﻤﺮ‪ M‬ﻭ@ﺍﻟﱡﻨﺠ‪M‬ﻮ ‪M‬ﻡ‬
‫ﺽ ﻭ@ﺍﻟ ﱠ‬
‫ﺕ @ﻭﻣ@ﻦ ﻓ‪G‬ﻲ ﺍﹾﻟﹶﺄ ‪A‬ﺭ ﹺ‬
‫ﺴ @ﻤ@ﺎﻭ@ﺍ ‪G‬‬
‫@ﻦ ﻓ‪G‬ﻲ ﺍﻟ ﱠ‬
‫ﺠ ‪M‬ﺪ ﹶﻟﻪ‪ M‬ﻣﻦ‬
‫ﺴ‪M A‬‬
‫﴿ﹶﺃﹶﻟ ‪A‬ﻢ @ﺗ @ﺮ ﹶﺃ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ ﻳ@ﺴ‬
‫@ﻦ ﻳ‪ M‬ﹺﻬ ﹺﻦ ﺍﻟ ‪m‬ﻠ ‪M‬ﻪ ﹶﻓ @ﻤﺎ ﹶﻟﻪ‪M‬‬
‫ﺏ @ﻭﻣﻦ‬
‫ﺱ ﻭ@ﻛﹶﺜ‪G‬ﲑ‪@ Â‬ﺣ ﱠﻖ @ﻋ ﹶﻠ ‪A‬ﻴ ‪G‬ﻪ ﻟﹾﺍﹾ @ﻌﺬﹶﺍ ‪M‬‬
‫@ﻛﹶﺜ‪G‬ﲑ‪ Â‬ﱢﻣ @ﻦ ﺍﻟﱠﻨﱠﺎ ﹺ‬
‫ﺏ ﻭﻛ‬
‫ﺠ ‪M‬ﺮ ﻭ@ﺍﻟ ﱠﺪﻭ@ﺍ ﱡ‬
‫ﺸ@‬
‫ﻭ@ﺍﻟﹾﺠﹺﺒ@ﺎ ﹸﻝ ﻭ@ﺍﻟ ﱠ‬
‫ﻣ‪G‬ﻦ ﱡﻣ ﹾﻜﺮﹺ ﹴﻡ ﹺﺇ ‪m‬ﻥ ﺍﻟ ‪m‬ﻠ @ﻪ @ﻳ ﹾﻔ @ﻌﻞﹸ ﻣ@ﺎ @ﻳﺸ@ﺎ ُﺀ﴾)‪.(2‬‬

‫ﻓﺎﻟﻜﻜﻞ ﳝﻬﺪ ﻟﻠﻮﻮﺍﺭﺙ ﺃﻭ ﺍﻟﻘﻘﺎﺋﻢ ﺷﺎﺀﻭﺍ ﺃﻡ ﺃﺑﻮﺍ‪ ،٬‬ﻓﺎﻟﺸﻤﺲ ﻭﺍﻟﻘﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﳝﻬﺪﻭﻥ ﻟﻟﻠﻘﺎﺋﻢ‪،٬‬‬
‫ﻫﻲ ﲤﻬﻴﺪ‬ ‫ﻭﻣﺴﲑ‪N‬ﻢ ﺍﻟﻌﺎﻣﺔ ﻲ‬
‫ﻢ‬ ‫ﻣﻦ ﺣﻖ ﻋﻠﻴﻪ ﺍﻟﻌﺬﺍﺏ ﳝﻬﻬﺪ ﻟﻠﻘﺎﺋﻢ ﻭﻛﻛﻞ ﲝﺴﺒﻪ‪ ،٬‬ﻓﺤﺮﻛﺔ ﺍﳋﻠﻠﻖ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻦ‬
‫ﺍﳋﻠﻖ ﳚﻬﻠﻮﻥ ﻫﺬﺍ‪ ،٬‬ﲤﺎﻣﹰﺎ ﻛﻄﻮﺍﻓﻬﻢ ﺑﺎﺑﺎﻟﻜﻌﺒﺔ‬‫ﻛﺎﻥ ﺃﻛﺜﺮ ﻖ‬‫ﻒ ﺍﳌﻈﻠﻮﻣﲔ‪ ،٬‬ﻭﺇﻥ ﻥ‬ ‫ﻟﻠﻘﺎﺋﻢ ﺍﻟﻟﺬﻱ ﻳﻨﺼﻒ‬
‫ﻭﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺍﳌﻮﺩﺩﻉ ﻓﻴﻬﺎ ﻣﻊ ﺃﺃ—ﻢ ﻻ ﻳﻜﺎﺩﺩﻭﻥ ﻳﻔﻘﻬﻮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﻃﻮﻮﺍﻓﻬﻢ‪.‬‬

‫ﻭﺍﻹﳒﻴﻞ‪:‬‬
‫ﻞ‬ ‫ﺃﻣﺎ ﰲ ﺍﻷﺩﻳﺎﻥ ﺍﻟﻟﺴﺎﺑﻘﺔ ﻓﻘﺪ ﺫﺫﻛﺮ ﺍﳊﺠﺮ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﺘﻮﻮﺭﺍﺓ‬

‫ﻳﻮﺳﻒ ‪.4 :‬‬

‫‪ -1‬ﻒ‬
‫‪ -2‬اﻟﺤﺞ ‪.18 :‬‬
‫‪151...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫)ﻗﺎﻝ ﳍﻢ ﻳﺴﻮﻉ ﺃﻣﺎ ﻗﺮﺃﰎ ﻗﻂ ﰲ ﺍﻟﻜﺘﺐ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﺭﻓﻀﻪ ﺍﻟﺒﻨﺎﺅﻭﻥ ﻫﻮ ﻗﺪ ﺻﺎﺭ ﺭﺃﺱ‬
‫ﺍﻟﺰﺍﻭﻳﺔ ﻭﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺏ ﻛﺎﻥ ﻫﺬﺍ ﻭﻫﻮ ﻋﺠﻴﺐ ﰲ ﺃﻋﻴﻨﻨﺎ ﻟﺬﻟﻚ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﻥ ﻣﻠﻜﻮﺕ ﺍﷲ ﻳﱰﻉ‬
‫ﻣﻨﻜﻢ ﻭﻳﻌﻄﻰ ﺍﻷﻣﺔ ﺍﻟﱵ ﺗﻌﻤﻞ ﺃﲦﺎﺭﻩ ﻭﻣﻦ ﺳﻘﻂ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳊﺠﺮ ﻳﺘﺮﺿﺾ ﻭﻣﻦ ﺳﻘﻂ ﻫﻮ ﻋﻠﻴﻪ‬
‫ﻳﺴﺤﻘﻪ( )‪.(1‬‬

‫ﻫﻮ ﰲ ﺃﻣﺔ ﺃﺧﺮﻯ ﻏﲑ ﺍﻷﻣﺔ ﺍﻟﱵ ﻛﺎﻥ ﳜﺎﻃﺒﻬﺎ‪،٬‬‬ ‫ﻓﺎﳊﺠﺮ ﺍﻟﺬﻱ ﺗﻜﻠﻢ ﻋﻨﻪ ﻋﻴﺴﻰ‬
‫ﻭﻫﻢ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻌﻴﺴﻰ‬ ‫ﻓﺎﳌﻠﻜﻮﺕ ﻳﱰﻉ ﻣﻦ ﺍﻷﻣﺔ ﺍﻟﱵ ﻛﺎﻥ ﳜﺎﻃﺒﻬﺎ ﻋﻴﺴﻰ‬
‫ﻷﻧﻪ ﻛﺎﻥ ﳜﺎﻃﺐ ™ﺬﺍ ﺍﻟﻜﻼﻡ ﺗﻼﻣﻴﺬﻩ ﺍﳌﺆﻣﻨﲔ ﺑﻪ ﻭﻏﲑﻫﻢ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺎﺱ ﻭﻳﻌﻄﻰ ﻟﻸﻣﺔ‬
‫ﻭﺍﺿﺢ ﻛﻞ ﺍﻟﻮﺿﻮﺡ ﺃﻧﻪ ﰲ ﺑﻴﺎﻥ‬ ‫ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳊﺠﺮ ﺍﻟﱵ ﺗﻌﻤﻞ ﺃﲦﺎﺭ ﺍﳌﻠﻜﻮﺕ‪ ،٬‬ﻓﻜﻼﻡ ﻋﻴﺴﻰ‬
‫ﻓﻀﻞ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ‪ ،٬‬ﻭﺃﻥ ﺍﳌﻠﻜﻮﺕ ﺳﻴﱰﻉ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﳑﻦ ﻳﺪﻋﻮﻥ ﺍﺗﺒﺎﻉ ﻋﻴﺴﻰ‪ ،٬‬ﻭﻳﻌﻄﻰ ﻷﻣﺔ ﺍﳊﺠﺮ‬
‫ﺭﺑﻂ ﲝﻜﻤﺔ ﺑﲔ ﺍﳊﺠﺮ ﻭﺑﲔ ﺍﻷﻣﺔ ﺍﻟﱵ ﺗﻌﻄﻰ‬ ‫ﻭﻫﻢ ﺃﻣﺔ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ‪ ،٬‬ﻓﻌﻴﺴﻰ‬
‫ﺍﳌﻠﻜﻮﺕ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬

‫ﻭﺃﻳﻀﹰﺎ ﻗﺎﺑﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻣﻦ ﻳﺪﻋﻮﻥ ﺍﺗﺒﺎﻋﻪ ﻭﺑﲔ ﺃ—ﻢ ﻟﻦ ﻳﻨﺎﻭﻟﻮﺍ ﺍﳌﻠﻜﻮﺕ ﰲ‬
‫ﺟﻌﻞ ﺍﳊﺠﺮ ﻋﻠﺔ ﺇﻋﻄﺎﺀ ﺍﳌﻠﻜﻮﺕ ﻷﻣﺔ ﺃﺧﺮﻯ ﻏﲑ ﺍﻷﻣﺔ ﺍﻟﱵ ﺗﺪﻋﻲ ﺍﺗﺒﺎﻉ‬ ‫ﺍﻟﻨﻬﺎﻳﺔ‪ ،٬‬ﻓﻌﻴﺴﻰ‬
‫‪ ،٬‬ﺃﻱ ﺃﻥ ﻣﻦ ﻳﺸﻬﺪ ﳍﻢ ﺍﳊﺠﺮ ﺑﺄﺩﺍﺀ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﻭﻣﻦ ﻳﻨﺼﺮﻭﻧﻪ ﻫﻢ‬ ‫ﻭﻋﻴﺴﻰ‬ ‫ﻣﻮﺳﻰ‬
‫ﻣﻦ ﺳﲑﺛﻮﻥ ﺍﳌﻠﻜﻮﺕ‪ ،٬‬ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﺑﺈﻗﺎﻣﺔ ﺣﺎﻛﻤﻴﺔ ﺍﷲ ﺃﻡ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻨﺪﻣﺎ‬
‫ﻳﻜﺸﻒ ﺍﷲ ﳍﻢ ﻋﻦ ﻣﻠﻜﻮﺗﻪ ﻭﳚﻌﻠﻬﻢ ﻳﻨﻈﺮﻭﻥ ﻓﻴﻪ ﺃﻡ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻋﻨﺪﻣﺎ ﻳﺴﻜﻨﻬﻢ ﺍﷲ ﺍﳉﻨﺎﻥ ﰲ‬
‫ﺍﳌﻠﻜﻮﺕ‪.‬‬

‫ﻭﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻔﺴﺮ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﺼﻮﺭﺓ ﺃﺧﺮﻯ ﻭﻳﻘﻮﻝ ﺃﻥ ﻋﻴﺴﻰ ﺃﺭﺍﺩ ™ﺬﺍ ﺍﻟﻜﻼﻡ ﻧﻔﺴﻪ ﻭﻳﺼﺮ‬
‫ﰲ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺈﻧﻪ ﻳﻐﺎﻟﻂ ﻭﻻ ﻳﻄﻠﺐ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ‪ ،٬‬ﻭﺇﻻ ﻓﻠﻴﻘﺮﺃ ﺃﺻﻞ ﺍﻟﻘﻮﻝ ﻭﻫﻮ ﻟﺪﺍﻭﺩ‬
‫ﺍﳌﺰﺍﻣﲑ‪ ،٬‬ﻓﺄﻳﻀﹰﺎ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻴﻬﻮﺩ ﺇﻥ ﺩﺍﻭﺩ ﻗﺼﺪ ﻧﻔﺴﻪ ﻭﻫﻜﺬﺍ ﻻ ﻳﻨﺘﻬﻲ ﺍﳉﺪﻝ‪ ،٬‬ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ‬
‫ﺃﺭﺍﺩﻭﺍ ﺍﳌﺨﻠﺺ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﺳﻢ ﺍﻟﺮﺏ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪ ،٬‬ﻭﻗﺪ ﺑﺸﺮ ﺑﻪ‬ ‫ﻭﻋﻴﺴﻰ‬ ‫ﺇﻥ ﺩﺍﻭﺩ‬
‫ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﰲ ﺍﻹﳒﻴﻞ ﻭﲰﺎﻩ ﺍﳌﻌﺰﻱ ﻭﺍﻟﻌﺒﺪ ﺍﳊﻜﻴﻢ ‪ ،٬‬ﻭﻫﻨﺎ ﲰﺎﻩ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ‬ ‫ﻋﻴﺴﻰ‬
‫ﻓﻴﻜﻮﻥ ﺍﻟﺴﺆﺍﻝ‪ :‬ﻣﻦ ﻫﻮ ﺍﻟﺬﻱ ﻋﺮﻑ ﺃﻭ ﳝﻜﻦ ﺃﻥ ﻳﻌﺮﻑ ﺑﺄﻧﻪ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ؟ ﻫﻞ ﺇﻥ ﺩﺍﻭﺩ ﺃﻭ ﻋﻴﺴﻰ‬

‫‪ -1‬إﻧﺠﻴﻞ ﻣﺘﻰ ‪ :‬اﻻﺻﺤﺎح اﻟﺤﺎدي واﻟﻌﺸﺮون ‪.‬‬

‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 152‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻋ‪Þ‬ﺮﻓﻮﺍ ﺑﺄ—ﻢ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﰲ ﺑﻴﺖ ﺍﻟﺮﺏ ؟ ﺃﻭ ﺫﻛﺮﻭﺍ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻋﻠﻰ ﺃ—ﻢ‬
‫ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﰲ ﺑﻴﺖ ﺍﻟﺮﺏ؟ ﻭﻫﻞ ﻫﻨﺎﻙ ﺣﺠﺮ ﻣﻮﺿﻮﻉ ﰲ ﺯﺍﻭﻳﺔ ﺑﻴﺖ ﺍﻟﺮﺏ ﺃﻭ ﺍﳍﻴﻜﻞ ﻋﻨﺪ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﺪﻝ ﻋﻠﻰ ﺩﺍﻭﺩ ﺃﻭ ﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ؟‬

‫‪ ،٬‬ﻭﰲ ﺑﻴﺖ‬ ‫ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﻫﺬﺍ ﻏﲑ ﻣﻮﺟﻮﺩ ﻭﻟﻜﻨﻪ ﻣﻮﺟﻮﺩ ﰲ ﺍﻷﻣﺔ ﺍﻷﺧﺮﻯ ﻣﻦ ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﺑﻨﻪ‪ ،٬‬ﻭﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺰﺍﻭﻳﺔ ﻭﺑﺎﻟﺬﺍﺕ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﺍﲰﻬﺎ‬ ‫ﻭﺇﲰﺎﻋﻴﻞ‬ ‫ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﺮﻛﻦ ﺍﻟﻌﺮﺍﻗﻲ)‪ ،٬(1‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺗﺸﲑ ﺇﱃ ﺃﻣﺮ ﻭﺍﺣﺪ ﻫﻮ ﺍﳌﺨﻠﺺ ﺍﻟﺬﻱ ﻳﺄﰐ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺃﻭ‬
‫ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺩﺍﻭﺩ ﰲ ﺍﳌﺰﺍﻣﲑ ﺃﻧﻪ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﻭﺍﻵﰐ ﺑﺎﺳﻢ ﺍﻟﺮﺏ‪.‬‬

‫‪ -1‬ﻟﻠﻜﻌﺒﺔ أرﺑﻌﺔ أرآﺎن‪ :‬رآﻦ ﺷﺮﻗﻲ وﻳﺴﻤﻰ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ‪ ،‬وأﻳﻀًﺎ ﻳﻌﺮف ﺑﺮآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد‪ ،‬ورآﻦ ﺷﻤﺎﻟﻲ‬
‫وﻳﺴﻤﻰ اﻟﺮآﻦ اﻟﺸﺎﻣﻲ‪ ،‬ورآﻦ ﻏﺮﺑﻲ وﻳﺴﻤﻰ اﻟﺮآﻦ اﻟﻐﺮﺑﻲ‪ ،‬ورآﻦ ﺟﻨﻮﺑﻲ وﻳﺴﻤﻰ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ‪.‬وﻳﻄﻠﻖ ﻋﻠﻰ‬
‫اﻟﺮآﻨﻴﻦ اﻟﺬﻳﻦ ﻋﻠﻰ ﺟﺎﻧﺒﻲ ﺑﺎب اﻟﻜﻌﺒﺔ أي اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ واﻟﺮآﻦ اﻟﺸﺎﻣﻲ اﺳﻢ )اﻟﻌﺮاﻗﻴﺎن(‪ ،‬وﻳﻄﻠﻖ ﻋﻠﻰ اﻟﺮآﻦ‬
‫اﻟﺸﺎﻣﻲ واﻟﺮآﻦ اﻟﻐﺮﺑﻲ‪ :‬اﻟﺸﺎﻣﻴﺎن‪ ،‬وﻳﻄﻠﻖ ﻋﻠﻰ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ واﻟﺮآﻦ اﻟﻌﺮاﻗﻲ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد‪:‬‬
‫اﻟﻴﻤﺎﻧﻴﺎن‪ .‬وﻳﺒﺪأ اﻟﻄﻮاف ﻓﻲ اﻟﺤﺞ ﻣﻦ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد‪ ،‬ﺑﺤﻴﺚ ﺗﻜﻮن اﻟﻜﻌﺒﺔ ﻋﻠﻰ ﻳﺴﺎر‬
‫اﻟﺸﺨﺺ‪ ،‬وﻳﺘﻮﺟﻪ ﻧﺤﻮ اﻟﺮآﻦ اﻟﺸﺎﻣﻲ ﺛﻢ اﻟﻐﺮﺑﻲ ﺛﻢ اﻟﻴﻤﺎﻧﻲ ﺛﻢ ﻋﻨﺪﻣﺎ ﻳﺒﻠﻎ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ ﻳﻜﻮن ﻗﺪ أﺗﻢ ﺷﻮﻃًﺎ ﻣﻦ‬
‫اﻟﻄﻮاف ‪ ...‬وهﻜﺬا‪.‬وﻣﻦ ذﻟﻚ ﻧﻌﺮف أن اﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد ﻳﺴﻤﻰ ﺑﺎﻟﺮآﻦ اﻟﻌﺮاﻗﻲ ورآﻦ اﻟﺤﺠﺮ‬
‫اﻷﺳﻮد وﺑﺎﻟﻴﻤﺎﻧﻲ‪ ،‬وأﻳﻀًﺎ ﺑﺎﻟﺸﺮﻗﻲ ﻷﻧﻪ واﻗﻊ إﻟﻰ ﺟﻬﺔ اﻟﺸﺮق‪.‬وﻟﻜﻦ اﻵن اﻟﻮهﺎﺑﻴﻮن وأﻣﺜﺎﻟﻬﻢ ‪ ...‬ﺧﺼﻮا اﻟﺮآﻦ‬
‫اﻟﺸﺎﻣﻲ ﺑﺎﺳﻢ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ ‪ ..‬وأﻃﻠﻘﻮا ﻋﻠﻰ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد اﺳﻢ )اﻟﺮآﻦ( أو )رآﻦ‬
‫اﻟﺤﺠﺮ اﻷﺳﻮد(‪ ،‬وأﻃﻠﻘﻮا اﺳﻢ )اﻟﺸﺎﻣﻲ( ﻋﻠﻰ اﻟﺮآﻦ اﻟﻤﻐﺮﺑﻲ‪ ،‬وﺑﻘﻰ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ ﻋﻠﻰ اﺳﻤﻪ ﺑﺪون ﺗﻐﻴﻴﺮ‪.‬أي‬
‫اﻧﻬﻢ رﻓﻌﻮا اﺳﻢ )اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ( ﻣﻦ رآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد ‪ ..‬وﺧﺼﻮﻩ ﺑﺎﻟﺮآﻦ اﻟﺸﺎﻣﻲ ‪ ،‬وﻟﻜﻦ آﻼم اﻟﻌﻠﻤﺎء اﻟﻘﺪﻣﺎء‬
‫وﻏﻴﺮهﻢ ﻳﺸﻬﺪ ﻋﻠﻰ ان رآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد ﻳﺴﻤﻰ ﺑـ )اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ(‪ ،‬واﻵن اذآﺮ ﺷﻮاهﺪ ﻣﻦ ﺑﻌﺾ آﻠﻤﺎت‬
‫اﻟﻌﻠﻤﺎء )ﺷﻴﻌﺔ وﺳﻨﺔ(‪:‬‬

‫‪ -1‬اﻟﺸﻴﺦ اﻟﻄﻮﺳﻲ ﻓﻲ ﻣﺼﺒﺎح اﻟﻤﺘﻬﺠﺪ ص ‪ ،27‬ﻗﺎل‪ ...) :‬وأهﻞ اﻟﻌﺮاق ﻳﺘﻮﺟﻬﻮن إﻟﻰ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ و هﻮ‬
‫اﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ وأهﻞ اﻟﻴﻤﻦ إﻟﻰ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ وأهﻞ اﻟﻤﻐﺮب إﻟﻰ اﻟﺮآﻦ اﻟﻐﺮﺑﻲ و أهﻞ اﻟﺸﺎم إﻟﻰ اﻟﺮآﻦ‬
‫اﻟﺸﺎﻣﻲ ‪.(...‬‬

‫وأﻳﻀًﺎ اﻟﺸﻴﺦ اﻟﻄﻮﺳﻲ ﻓﻲ اﻻﻗﺘﺼﺎد ص ‪ ،257‬ﻗﺎل‪ ...) :‬ﻓﺄهﻞ اﻟﻌﺮاق وﻣﻦ ﻳﺼﻠﻲ إﻟﻰ ﻗﺒﻠﺘﻬﻢ ﻳﺘﻮﺟﻬﻮن إﻟﻰ‬
‫اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ‪ ،‬وﻋﻠﻴﻬﻢ اﻟﺘﻴﺎﺳﺮ ﻗﻠﻴﻼ‪ ،‬وﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﻳﺘﻮﺟﻪ إﻟﻰ ﻏﻴﺮ هﺬا اﻟﺮآﻦ ذﻟﻚ‪ ،‬ﻓﺈن أهﻞ اﻟﻴﻤﻦ ﻳﺘﻮﺟﻬﻮن‬
‫إﻟﻰ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ‪ ،‬وأهﻞ اﻟﻤﻐﺮب إﻟﻰ اﻟﺮآﻦ اﻟﻤﻐﺮﺑﻲ ‪ ،‬وأهﻞ اﻟﺸﺎم إﻟﻰ اﻟﺮآﻦ اﻟﺸﺎﻣﻲ ‪.(...‬‬

‫‪ -2‬اﻟﻤﺤﻘﻖ اﻟﺤﻠﻲ ﻓﻲ ﺷﺮاﺋﻊ اﻹﺳﻼم ج‪ 1‬ص‪ ،52‬ﻗﺎل‪ ...) :‬وأهﻞ آﻞ إﻗﻠﻴﻢ ﻳﺘﻮﺟﻬﻮن إﻟﻰ ﺳﻤﺖ اﻟﺮآﻦ اﻟﺬي‬
‫ﻋﻠﻰ ﺟﻬﺘﻬﻢ‪ :‬ﻓﺄهﻞ اﻟﻌﺮاق إﻟﻰ اﻟﻌﺮاﻗﻲ‪ ،‬وهﻮ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ‪ ،‬وأهﻞ اﻟﺸﺎم إﻟﻰ اﻟﺸﺎﻣﻲ‪ .‬واﻟﻤﻐﺮب إﻟﻰ اﻟﻤﻐﺮﺑﻲ‪.‬‬
‫واﻟﻴﻤﻴﻦ إﻟﻰ اﻟﻴﻤﺎﻧﻲ ‪.(...‬‬

‫‪ -3‬وﺟﺎء ﻓﻲ ﺗﻌﻠﻴﻖ اﻟﺴﻴﺪ اﻟﺸﻴﺮازي ﻋﻠﻰ ﺷﺮاﺋﻊ اﻹﺳﻼم ﻋﻠﻰ هﺬﻩ اﻟﻤﺴﺄﻟﺔ ﺑﺎﻟﺬات‪ ،‬هﺎﻣﺶ رﻗﻢ ‪) :48‬اﻟﺮآﻦ‬
‫اﻟﻌﺮاﻗﻲ هﻮ اﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد‪ ،‬واﻟﺬي ﺑﻌﺪﻩ ‪ -‬ﻋﻠﻰ ﺗﺮﺗﻴﺐ اﻟﻄﻮاف ‪ -‬هﻮ اﻟﺮآﻦ اﻟﺸﺎﻣﻲ‪ ،‬ﺛﻢ‬
‫اﻟﻤﻐﺮﺑﻲ‪ ،‬ﺛﻢ اﻟﻴﻤﺎﻧﻲ(‪.‬‬
‫‪153...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫وأﻳﻀًﺎ ﻋﻠﻖ اﻟﺸﻴﺮازي ﻋﻠﻰ ﻗﻮل اﻟﻤﺤﻘﻖ اﻟﺤﻠﻲ ﻓﻲ اﻟﺸﺮاﺋﻊ‪ ...) :‬وﻳﺴﺘﻘﺒﻞ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ ‪ (...‬ج‪1‬ص‪،204‬‬
‫ﻼ‪) :‬وهﻮ اﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد(‪.‬‬
‫هﺎﻣﺶ رﻗﻢ ‪ 381‬ﻗﺎﺋ ً‬

‫‪ -4‬اﻟﻌﻼﻣﺔ اﻟﺤﻠﻲ ﻓﻲ ﺗﺬآﺮة اﻟﻔﻘﻬﺎء )ط‪.‬ج( ج ‪ 8‬ص ‪ ،86‬ﻗﺎل‪ ...) :‬وﻳﺠﺐ أن ﻳﺒﺘﺪئ ﻓﻲ اﻟﻄﻮاف ﻣﻦ اﻟﺤﺠﺮ‬
‫اﻷﺳﻮد اﻟﺬي ﻓﻲ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ‪ ،‬ﻓﺈن اﻟﺒﻴﺖ ﻟﻪ أرﺑﻌﺔ أرآﺎن‪ :‬رآﻨﺎن ﻳﻤﺎﻧﻴﺎن‪ ،‬ورآﻨﺎن ﺷﺎﻣﻴﺎن ‪.(...‬‬

‫‪ -5‬اﻟﺴﻴﺪ اﺑﻦ ﻃﺎووس ﻓﻲ‪ :‬ﻓﻼح اﻟﺴﺎﺋﻞ ص‪ ،129‬ﻗﺎل‪ ...) :‬وأهﻞ اﻟﻌﺮاق ﻳﺘﻮﺟﻬﻮن إﻟﻰ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ وهﻮ‬
‫اﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ وأهﻞ اﻟﻴﻤﻦ إﻟﻰ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ وأهﻞ اﻟﻤﻐﺮب إﻟﻰ اﻟﺮآﻦ اﻟﻐﺮﺑﻲ وأهﻞ اﻟﺸﺎم إﻟﻰ اﻟﺮآﻦ‬
‫اﻟﺸﺎﻣﻲ ‪.(...‬‬

‫‪ -6‬اﻟﺴﻴﺪ ﻣﺤﺴﻦ اﻷﻣﻴﻦ ﻓﻲ أﻋﻴﺎن اﻟﺸﻴﻌﺔ‪ :‬ج‪ 7‬ص‪ ،169‬ﻗﺎل‪) :‬ﻣﺴﺎﺣﺔ اﻟﻜﻌﺒﺔ اﻟﺸﺮﻳﻔﺔ‪ :‬ﻗﺎل ﻃﻮل اﻟﺒﻴﺖ ﻣﻦ‬
‫رآﻦ اﻟﺤﺠﺮ وهﻮ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ إﻟﻰ اﻟﺮآﻦ اﻟﺸﺎﻣﻲ ‪ 25‬ذراﻋﺎ وﻣﺜﻠﻪ اﻟﻄﻮل اﻻﺧﺮ وهﻮ ﻣﻦ اﻟﺮآﻦ اﻟﻤﻐﺮﺑﻲ إﻟﻰ‬
‫اﻟﻴﻤﺎﻧﻲ وﻋﺮﺿﻪ ﻣﻦ اﻟﺸﺎﻣﻲ إﻟﻰ اﻟﻤﻐﺮﺑﻲ ‪ 20‬ذراﻋﺎ وﻋﻠﻴﻪ اﻟﻤﻴﺰاب وﻋﺮﺿﻪ اﻻﺧﺮ ﻣﻦ اﻟﻴﻤﺎﻧﻲ إﻟﻰ اﻟﻌﺮاﻗﻲ‬
‫‪ 21‬ذراﻋًﺎ وﺳﻤﻜﻪ ﺛﻼﺛﻮن ذراﻋًﺎ(‪.‬‬

‫‪ -7‬اﻟﺸﻴﺦ اﻟﺠﻮاهﺮي ﻓﻲ ﺟﻮاهﺮ اﻟﻜﻼم‪ :‬ج‪ 7‬ص‪ ،378‬ﻗﺎل ﻓﻲ ﻣﻌﺮض آﻼﻣﻪ ﻓﻲ اﺣﺪ اﻟﻤﻮاﺿﻴﻊ‪ ...) :‬هﺬا آﻠﻪ‬
‫ﻓﻲ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ‪ ،‬وأﻣﺎ اﻟﺮآﻦ اﻟﺜﺎﻧﻲ ﻣﻦ رآﻨﻲ اﻟﺒﺎب ﻓﻬﻮ ﻷهﻞ اﻟﺸﺎم وﻏﻴﺮهﻢ ‪.(...‬وﻣﻦ اﻟﻤﻌﻠﻮم أن رآﻨﻲ اﻟﺒﺎب‬
‫أي ﺑﺎب اﻟﻜﻌﺒﺔ هﻤﺎ رآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد )اﻟﻌﺮاﻗﻲ(‪ ،‬واﻟﺜﺎﻧﻲ هﻮ اﻟﺮآﻦ اﻟﺸﺎﻣﻲ‪ ،‬ﻓﺨﺺ رآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد ﺑﺎﺳﻢ‬
‫)اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ(‪.‬‬

‫‪ -8‬اﻟﻤﺤﻘﻖ اﻟﺴﺒﺰواري ﻓﻲ ذﺧﻴﺮة اﻟﻤﻌـﺎد )ط‪.‬ق(‪ :‬ج‪ 1‬ق‪ 3‬ص‪ ،634‬ﻗﺎل‪ ...) :‬وﻳﺴﺘﺤﺐ أﻳـﻀًﺎ ﻓﻲ اﻟﻄـﻮاف‬
‫)اﻟﺘﺰام اﻷرآﺎن( ﺟﻤﻴﻌًﺎ )ﺧﺼﻮﺻﺎ اﻟﻌﺮاﻗﻲ واﻟﻴﻤﺎﻧﻲ( اﺧﺘﻠﻒ اﻷﺻﺤﺎب ﻓﻲ هﺬﻩ اﻟﻤﺴﺄﻟﺔ ﻓﻲ ﻣﻮﺿﻌﻴﻦ )اﻷول(‬
‫اﻟﻤﺸﻬﻮر ﺑﻴﻦ اﻷﺻﺤﺎب اﺳﺘﺤﺒﺎب اﻟﺘﺰام اﻷرآﺎن آﻠﻬﺎ وﻳﺘﺄآﺪ اﺳﺘﺤﺒﺎب اﻟﺘﺰام اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ واﻟﻴﻤﺎﻧﻲ(‪.‬واﻟﺬي‬
‫ﻳﺘﺄآﺪ اﺳﺘﺤﺒﺎب اﻟﺘﺰاﻣﻪ ﻣﻊ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ هﻮ رآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد ﺑﻼ ﺧﻼف ‪ ..‬إذن‪ ،‬ﻓﻘﺪ ﺧﺺ اﻟﻤﺤﻘﻖ‬
‫اﻟﺴﺒﺰواري رآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد ﺑـ )اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ(‪.‬‬

‫‪ -9‬اﻟﺴﻴﺪ ﻋﻠﻲ اﻟﻄﺒﺎﻃﺒﺎﺋﻲ ﻓﻲ رﻳﺎض اﻟﻤﺴﺎﺋﻞ‪ :‬ج‪ 3‬ص‪ ،121‬ﻗﺎل‪ ) ...) :‬ﻓﺄهﻞ اﻟﻤﺸﺮق ( وهﻢ‪ :‬أهﻞ اﻟﻌﺮاق‬
‫وﻣﻦ واﻻهﻢ‪ ،‬وآﺎن ﻓﻲ ﺟﻬﺘﻬﻢ إﻟﻰ أﻗﺼﻰ اﻟﻤﺸﺮق وﺟﻨﺒﻴﻪ ﻣﻤﺎ ﺑﻴﻨﻪ وﺑﻴﻦ اﻟﺸﻤﺎل أو اﻟﺠﻨﻮب إﻟﻰ اﻟﺮآﻦ اﻟﺬي‬
‫ﻳﻠﻴﻬﻢ‪ ،‬وهﻮ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد‪ .‬وأهﻞ اﻟﻤﻐﺮب إﻟﻰ اﻟﻐﺮﺑﻲ‪ ،‬وأهﻞ اﻟﺸﺎم إﻟﻰ اﻟﺸﺎﻣﻲ‪ ،‬وأهﻞ‬
‫اﻟﻴﻤﻦ إﻟﻰ اﻟﻴﻤﻨﻲ ‪.(...‬‬

‫‪ -10‬اﻟﻤﺼﻄﻠﺤﺎت ‪ -‬إﻋﺪاد ﻣﺮآﺰ اﻟﻤﻌﺠﻢ اﻟﻔﻘﻬﻲ‪ :‬ص‪) :1220‬اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ‪ :‬اﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ‬
‫اﻷﺳﻮدوﺳﻤﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﻳﻘﺎﺑﻠﻪ ﺟﻬﺔ اﻟﻌﺮاق‪ .‬واﻟﺬي ﺑﻌﺪﻩ ﻋﻠﻰ ﺗﺮﺗﻴﺐ اﻟﻄﻮاف هﻮ اﻟﺮآﻦ اﻟﺸﺎﻣﻲ‪ ،‬ﺛﻢ ﺑﻌﺪ اﻟﻄﻮاف‬
‫ﺣﻮل ﺣﺠﺮ إﺳﻤﺎﻋﻴﻞ ﻳﺄﺗﻲ اﻟﺮآﻦ اﻟﻤﻐﺮﺑﻲ ﺛﻢ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ(‪.‬‬

‫‪ -11‬اﻟﺪآﺘﻮر أﺣﻤﺪ ﻓﺘﺢ اﷲ ﻓﻲ ﻣﻌﺠﻢ أﻟﻔﺎظ اﻟﻔﻘﻪ اﻟﺠﻌﻔﺮي‪ :‬ص‪ ،212 – 211‬ﻗﺎل‪) ) :‬اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ( اﻟﺮآﻦ‬
‫اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد‪ ،‬وﺳﻤﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﻳﻘﺎﺑﻠﻪ ﺟﻬﺔ اﻟﻌﺮاق‪ .‬واﻟﺬي ﺑﻌﺪﻩ ﻋﻠﻰ ﺗﺮﺗﻴﺐ اﻟﻄﻮاف هﻮ اﻟﺮآﻦ‬
‫اﻟﺸﺎﻣﻲ‪ ،‬ﺛﻢ ﺑﻌﺪ اﻟﻄﻮاف ﺣﻮل ﺣﺠﺮ إﺳﻤﺎﻋﻴﻞ ﻳﺄﺗﻲ اﻟﺮآﻦ اﻟﻤﻐﺮﺑﻲ ﺛﻢ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ(‪.‬‬

‫‪ -12‬ﻣﺤﻴﻲ اﻟﺪﻳﻦ اﻟﻨﻮوي ﻓﻲ ﺷﺮح ﻣﺴﻠﻢ‪ :‬ج‪ 8‬ص‪ ،95 – 94‬ﻗﺎل‪ ...) :‬واﻟﻤﺮاد ﺑﺎﻟﺮآﻨﻴﻦ اﻟﻴﻤﺎﻧﻴﻴﻦ اﻟﺮآﻦ‬
‫اﻟﻴﻤﺎﻧﻲ واﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد وﻳﻘﺎل ﻟﻪ اﻟﻌﺮاﻗﻲ ﻟﻜﻮﻧﻪ إﻟﻰ ﺟﻬﺔ اﻟﻌﺮاق وﻗﻴﻞ ﻟﻠﺬي ﻗﺒﻠﻪ اﻟﻴﻤﺎﻧﻲ ﻷﻧﻪ إﻟﻰ‬
‫ﺟﻬﺔ اﻟﻴﻤﻦ وﻳﻘﺎل ﻟﻬﻤﺎ اﻟﻴﻤﺎﻧﻴﺎن ﺗﻐﻠﻴﺒﺎ ﻷﺣﺪ اﻻﺳﻤﻴﻦ ‪ ....‬ﻗﺎل اﻟﻌﻠﻤﺎء‪ :‬وﻳﻘﺎل ﻟﻠﺮآﻨﻴﻦ اﻵﺧﺮﻳﻦ اﻟﻠﺬﻳﻦ ﻳﻠﻴﺎن اﻟﺤﺠﺮ‬
‫ﺑﻜﺴﺮ اﻟﺤﺎء اﻟﺸﺎﻣﻴﺎن ﻟﻜﻮﻧﻬﻤﺎ ﺑﺠﻬﺔ اﻟﺸﺎم ﻗﺎﻟﻮا ﻓﺎﻟﻴﻤﺎﻧﻴﺎن ﺑﺎﻗﻴﺎن ﻋﻠﻰ ﻗﻮاﻋﺪ إﺑﺮاهﻴﻢ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺨﻼف‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 154‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫اﻟﺸﺎﻣﻴﻴﻦ ﻓﻠﻬﺬا ﻟﻢ ﻳﺴﺘﻠﻤﺎ واﺳﺘﻠﻢ اﻟﻴﻤﺎﻧﻴﺎن ﻟﺒﻘﺎﺋﻬﻤﺎ ﻋﻠﻰ ﻗﻮاﻋﺪ إﺑﺮاهﻴﻢ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺛﻢ إن اﻟﻌﺮاﻗﻲ ﻣﻦ‬
‫اﻟﻴﻤﺎﻧﻴﻴﻦ اﺧﺘﺺ ﺑﻔﻀﻴﻠﺔ أﺧﺮى وهﻲ اﻟﺤﺠﺮ اﻷﺳﻮد ﻓﺎﺧﺘﺺ ﻟﺬﻟﻚ ﻣﻊ اﻻﺳﺘﻼم ﺑﺘﻘﺒﻴﻠﻪ ووﺿﻊ اﻟﺠﺒﻬﺔ ﻋﻠﻴﻪ‬
‫ﺑﺨﻼف اﻟﻴﻤﺎﻧﻲ واﷲ أﻋﻠﻢ ‪.(...‬‬

‫‪ -13‬ﺟﻼل اﻟﺪﻳﻦ اﻟﺴﻴﻮﻃﻲ ﻓﻲ اﻟﺪﻳﺒﺎج ﻋﻠﻰ ﻣﺴﻠﻢ‪ :‬ج‪ 3‬ص‪ ،280‬ﻗﺎل‪ ...) :‬إﻻ اﻟﻴﻤﺎﻧﻴﻴﻦ ﺑﺘﺨﻔﻴﻒ اﻟﻴﺎء ﻓﻲ‬
‫اﻷﺷﻬﺮ وهﻤﺎ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ واﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد وﻳﻘﺎل ﻟﻪ اﻟﻌﺮاﻗﻲ ﻟﻜﻮﻧﻪ إﻟﻰ ﺟﻬﺔ اﻟﻌﺮاق وذﻟﻚ إﻟﻰ‬
‫ﺟﻬﺔ اﻟﻴﻤﻦ ﻓﻐﻠﺐ ﻋﻠﻰ اﻟﺘﺜﻨﻴﺔ ‪.(...‬‬

‫‪ -14‬اﻟﻌﻴﻨﻲ ﻓﻲ ﻋﻤﺪة اﻟﻘﺎري‪ :‬ج‪ 3‬ص‪ ،26‬ﻗﺎل‪ ...) :‬واﻟﻴﻤﺎﻧﻴﻴﻦ‪ ،‬اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ واﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ اﻟﺬي ﻓﻴﻪ‬
‫اﻟﺤﺠﺮ اﻷﺳﻮد‪ ،‬وﻳﻘﺎل ﻟﻪ اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ ﻟﻜﻮﻧﻪ إﻟﻰ ﺟﻬﺔ اﻟﻌﺮاق‪ ،‬واﻟﺬي ﻗﺒﻠﻪ ﻳﻤﺎﻧﻲ ﻷﻧﻪ ﻣﻦ ﺟﻬﺔ اﻟﻴﻤﻦ‪ .‬وﻳﻘﺎل‬
‫ﻟﻬﻤﺎ‪ :‬اﻟﻴﻤﺎﻧﻴﺎن ﺗﻐﻠﻴﺒﺎ ﻷﺣﺪ اﻻﺳﻤﻴﻦ‪ ،‬وهﻤﺎ ﺑﺎﻗﻴﺎن ﻋﻠﻰ ﻗﻮاﻋﺪ إﺑﺮاهﻴﻢ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ(‪.‬‬

‫‪ -15‬اﺑﻮ اﻟﻄﻴﺐ ﻣﺤﻤﺪ ﺷﻤﺲ اﻟﺤﻖ اﻟﻌﻈﻴﻢ ﺁﺑﺎدي ﻓﻲ ﻋﻮن اﻟﻤﻌﺒﻮد‪ :‬ج‪ 5‬ص‪ ،131‬ﻗﺎل‪ ...) :‬واﻟﻤﺮاد ﺑﺎﻟﺮآﻨﻴﻦ‬
‫اﻟﻴﻤﺎﻧﻴﻴﻦ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ واﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد وﻳﻘﺎل ﻟﻪ اﻟﻌﺮاﻗﻲ ﻟﻜﻮﻧﻪ ﺟﻬﺔ اﻟﻌﺮاق‪ ،‬وﻗﻴﻞ ﻟﻠﺬي ﻗﺒﻠﻪ‬
‫اﻟﻴﻤﺎﻧﻲ ﻷﻧﻪ ﺟﻬﺔ اﻟﻴﻤﻦ ‪.(...‬‬

‫‪ -16‬اﻟﺼﺎﻟﺤﻲ اﻟﺸﺎﻣﻲ ﻓﻲ ﺳﺒﻞ اﻟﻬﺪى واﻟﺮﺷﺎد‪ :‬ج‪ 8‬ص‪ ،464‬ﻗﺎل‪ ...) :‬وﺛﺒﺖ ﻋﻨﻪ‪ :‬أﻧﻪ اﺳﺘﻠﻢ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ‪،‬‬
‫وﻟﻢ ﻳﺜﺒﺖ ﻋﻨﻪ أﻧﻪ ﻗﺒﻠﻪ‪ ،‬وﻻ ﻗﺒﻞ ﻳﺪﻩ ﺣﻴﻦ اﺳﺘﻼﻣﻪ‪ .‬وﻗﻮل اﺑﻦ ﻋﺒﺎس آﺎن رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ -‬ﻳﻘﺒﻞ‬
‫اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ‪ ،‬وﻳﻀﻊ ﺧﺪﻩ ﻋﻠﻴﻪ‪ ،‬رواﻩ اﻟﺪارﻗﻄﻨﻲ‪ ،‬ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ اﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ هﺮﻣﺰ‪ .‬ﻗﺎل اﺑﻦ اﻟﻘﻴﻢ‪) :‬اﻟﻤﺮاد‬
‫ﺑﺎﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ هﺎ هﻨﺎ اﻟﺤﺠﺮ اﻷﺳﻮد‪ ،‬ﻓﺈﻧﻪ ﻳﺴﻤﻰ اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ ﻣﻊ اﻟﺮآﻦ اﻵﺧﺮ ﻳﻘﺎل ﻟﻬﻤﺎ‪ :‬اﻟﻴﻤﺎﻧﻴﺎن‪ ،‬وﻳﻘﺎل ﻟﻪ‬
‫ﻣﻊ اﻟﺮآﻦ اﻟﺬي ﻳﻠﻲ اﻟﺤﺠﺮ ﻣﻦ ﻧﺎﺣﻴﺔ اﻟﺒﺎب اﻟﻌﺮاﻗﻴﺎن ‪ ،‬وﻳﻘﺎل ﻟﻠﺮآﻨﻴﻦ اﻟﻠﺬﻳﻦ ﻳﻠﻴﺎن اﻟﺤﺠﺮ اﻟﺸﺎﻣﻴﺎن‪ ،‬وﻳﻘﺎل ﻟﻠﺮآﻦ‬
‫اﻟﻴﻤﺎﻧﻲ‪ ،‬واﻟﺬي ﻳﻠﻲ اﻟﺤﺠﺮ ﻣﻦ ﻇﻬﺮ اﻟﻜﻌﺒﺔ اﻟﻐﺮﺑﻴﺎن‪ ،‬وﻟﻜﻦ ﺛﺒﺖ ﻋﻨﻪ أﻧﻪ ﻗﺒﻞ اﻟﺤﺠﺮ اﻷﺳﻮد‪ ،‬وﺛﺒﺖ ﻋﻨﻪ أﻧﻪ‬
‫اﺳﺘﻠﻤﻪ ﺑﻴﺪﻩ ‪ ،‬ﻓﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻴﻪ ﺛﻢ ﻗﺒﻠﻬﺎ(‪.‬‬

‫وﻏﻴﺮ ﺗﻠﻚ اﻷﻗﻮال آﺜﻴﺮ ﺗﺮآﺘﻪ ﻟﻼﺧﺘﺼﺎر‪ ،‬وﻣﻨﻬﺎ ﻧﻌﺮف اﺧﺘﺼﺎص رآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد ﺑـ )اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ(‪ ،‬ﻧﻌﻢ‬
‫ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻣﻊ اﻟﺮآﻦ اﻟﺸﺎﻣﻲ اﺳﻢ )اﻟﻌﺮاﻗﻴﺎن(‪ ،‬وﻟﻜﻦ ﻋﻨﺪ اﻻﻓﺮاد ﻓﺮآﻦ اﻟﺤﺠﺮ اﻷﺳﻮد ﻳﻄﻠﻖ ﻋﻠﻴـﻪ )اﻟﺮآﻦ‬
‫اﻟﻌﺮاﻗﻲ(‪ ،‬واﻟﺮآﻦ اﻟﺸﺎﻣﻲ ﻣﻌﺮوف ﺑـ )اﻟﺮآﻦ اﻟﺸﺎﻣﻲ(‪.‬‬

‫ﻣﺎ ﻳﺆآﺪ ذﻟﻚ‪:‬اﻻﺳﺘﺒﺼﺎر ﻟﻠﺸﻴﺦ اﻟﻄﻮﺳﻲ‪ :‬ج‪ 2‬ص‪ ،217 – 216‬ﺑـ ‪141‬‬ ‫وﺟﺎء ﻓﻲ رواﻳﺎت أهﻞ اﻟﺒﻴﺖ‬
‫ح‪ ،743‬واﻳﻀًﺎ رواﻩ ﻓﻲ ﺗﻬﺬﻳﺐ اﻷﺣﻜﺎم ‪ :‬ج‪5‬ص‪ 106‬ح‪ :343‬أﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﻋﻦ إﺑﺮاهﻴﻢ ﺑﻦ أﺑﻲ‬
‫اﺳﺘﻠﻢ اﻟﻴﻤﺎﻧﻲ واﻟﺸﺎﻣﻲ واﻟﻐﺮﺑﻲ ؟ ﻗﺎل‪ :‬ﻧﻌﻢ(‪.‬‬ ‫ﻣﺤﻤﻮد‪ ،‬ﻗﺎل‪) :‬ﻗﻠﺖ ﻟﻠﺮﺿﺎ‬

‫وهﻮ ﻳﺪل ﻋﻠﻰ أن اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ ﻣﻔﺮوغ ﻣﻦ ﺟﻮاز اﺳﺘﻼﻣﻪ ﻻن ﻓﻴﻪ اﻟﺤﺠﺮ اﻷﺳﻮد‪ ،‬ﻓﺴﺄل ﺑﻦ أﺑﻲ ﻣﺤﻤﻮد ﻋﻦ‬
‫ﺑﻘﻴﺔ اﻷرآﺎن‪ ،‬وﺳﻤﻰ اﻟﺸﺎﻣﻲ ﺑـ )اﻟﺸﺎﻣﻲ( وهﻮ اﻟﺬي ﻳﺴﻤﻴﻪ اﻟﺒﻌﺾ اﻟﻴﻮم ﺑـ )اﻟﻌﺮاﻗﻲ( آﻤﺎ وﺟﺪت ﻓﻲ ﺑﻌﺾ‬
‫ﻣﺨﻄﻄﺎت أﺑﻨﺎء اﻟﻌﺎﻣﺔ ﻟﻠﻜﻌﺒﺔ‪.‬وﻣﻦ اﻟﺮواﻳﺔ ﻧﻌﺮف أن اﻷرآﺎن اﻷرﺑﻌﺔ ﻣﻌﺮوﻓﺔ ﺑـ )‪ -1‬اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ ‪ -‬رآﻦ‬
‫اﻟﺤﺠﺮ اﻷﺳﻮد ‪ -2 ، -‬اﻟﺮآﻦ اﻟﺸﺎﻣﻲ‪ -3 ،‬اﻟﺮآﻦ اﻟﻐﺮﺑﻲ ‪ -4 ،‬اﻟﺮآﻦ اﻟﻴﻤﺎﻧﻲ(‪.‬‬

‫ﺑﻞ ﺟﺎء ﻟﻔﻆ هﺬﻩ اﻟﺮواﻳﺔ ﻓﻲ وﺳﺎﺋﻞ اﻟﺸﻴﻌﺔ )اﻹﺳﻼﻣﻴﺔ( ﻟﻠﺤﺮ اﻟﻌﺎﻣﻠﻲ ‪:‬ج‪ 9‬ص‪ 423‬ح‪ :17910‬ﻋﻦ إﺑﺮاهﻴﻢ ﺑﻦ‬
‫‪ :‬اﺳﺘﻠﻢ اﻟﻴﻤﺎﻧﻲ واﻟﺸﺎﻣﻲ واﻟﻌﺮاﻗﻲ واﻟﻐﺮﺑﻲ ؟ ﻗﺎل‪ :‬ﻧﻌﻢ(‪.‬أي اﻧﻪ ﺳﺄل ﻋﻦ‬ ‫أﺑﻲ ﻣﺤﻤﻮد ﻗﺎل‪) :‬ﻗﻠﺖ ﻟﻠﺮﺿﺎ‬
‫اﺳﺘﻼم آﻞ اﻷرآﺎن اﻷرﺑﻌﺔ‪ ،‬وﻧﺠﺪﻩ ﻗﺪ ﺳﻤﻰ اﻟﺮآﻦ اﻟﺠﻨﻮﺑﻲ ﺑﺎﺳﻤﻪ وهﻮ )اﻟﻴﻤﺎﻧﻲ(‪ ،‬وﺳﻤﻰ اﻟﺮآﻦ اﻟﺸﻤﺎﻟﻲ ﺑﺎﺳﻤﻪ‬
‫هﻮ )اﻟﺮآﻦ اﻟﺸﺎﻣﻲ(‪ ،‬وﺳﻤﻰ اﻟﺮآﻦ اﻟﻐﺮﺑﻲ ﺑﺎﺳﻤﻪ هﻮ )اﻟﺮآﻦ اﻟﻐﺮﺑﻲ(‪ ،‬ﻓﻠﻢ ﻳﺒﻖ إﻻ اﻟﺮآﻦ اﻟﺬي ﻓﻴﻪ اﻟﺤﺠﺮ‬
‫اﻷﺳﻮد وهﻮ )اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ(‪.‬‬
‫‪155...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫)‪ 19...............‬ﺍﻓﺘﺤﻮﺍ ﱄ ﺃﺑﻮﺍﺏ ﺍﻟﱪ‪ .‬ﺃﺩﺧﻞ ﻓﻴﻬﺎ ﻭﺃﲪﺪ ﺍﻟﺮﺏ‪ 20 .‬ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻠﺮﺏ‬
‫‪ .‬ﺍﻟﺼﺪﻳﻘﻮﻥ ﻳﺪﺧﻠﻮﻥ ﻓﻴﻪ‪ 21 .‬ﺃﲪﺪﻙ ﻷﻧﻚ ﺍﺳﺘﺠﺒﺖ ﱄ ﻭﺻﺮﺕ ﱄ ﺧﻼﺻﹰﺎ‪ 22 .‬ﺍﳊﺠﺮ ﺍﻟﺬﻱ‬
‫ﺭﻓﻀﻪ ﺍﻟﺒﻨﺎﺅﻭﻥ ﻗﺪ ﺻﺎﺭ ﺭﺃﺱ ﺍﻟﺰﺍﻭﻳﺔ‪ 23 .‬ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺏ ﻛﺎﻥ ﻫﺬﺍ ﻭﻫﻮ ﻋﺠﻴﺐ ﰲ ﺃﻋﻴﻨﻨﺎ ‪24‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺻﻨﻌﻪ ﺍﻟﺮﺏ‪ .‬ﻧﺒﺘﻬﺞ ﻭﻧﻔﺮﺡ ﻓﻴﻪ‪ 25 .‬ﺁﻩ ﻳﺎ ﺭﺏ ﺧﻠﺺ‪ .‬ﺁﻩ ﻳﺎ ﺭﺏ ﺃﻧﻘﺬ‪26 .‬‬
‫ﻣﺒﺎﺭﻙ ﺍﻵﰐ ﺑﺎﺳﻢ ﺍﻟﺮﺏ‪ .‬ﺑﺎﺭﻛﻨﺎﻛﻢ ﻣﻦ ﺑﻴﺖ ﺍﻟﺮﺏ ‪.(1) (.........‬‬

‫ﻭﻟﻠﺘﺄﻛﻴﺪ ﺃﻛﺜﺮ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﲝﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﰲ ﺍﻹﳒﻴﻞ ﻫﻮ ﺍﳌﺨﻠﺺ ﺍﻟﺬﻱ ﻳﺄﰐ ﰲ‬
‫ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻭﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻫﻮ ﻗﺎﺋﻢ ﺍﳊﻖ‪ ،٬‬ﺃﻭﺭﺩ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﺭﺃﻫﺎ ﻣﻠﻚ ﺍﻟﻌﺮﺍﻕ ﰲ ﺯﻣﻦ ﺩﺍﻧﻴﺎﻝ‬
‫ﻭﻫﻲ ﺗﻜﺎﺩ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺗﻮﺿﻴﺢ‪:‬‬ ‫ﻭﻓﺴﺮﻫﺎ ﺩﺍﻧﻴﺎﻝ ﺍﻟﻨﱯ‬ ‫ﺍﻟﻨﱯ‬

‫ﳌﻠﻚ ﺍﻟﻌﺮﺍﻕ‪ ،٬‬ﻭﻫﻮ ﳜﱪﻩ ﺑﺮﺅﻳﺎﻩ ﻭﺗﻔﺴﲑﻫﺎ ﻛﻤﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‬ ‫ﻭﻫﺬﺍ ﻗﻮﻝ ﺩﺍﻧﻴﺎﻝ ﺍﻟﻨﱯ‬
‫ﺍﳌﻮﺟﻮﺩ‪ 31...............) :‬ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻛﻨﺖ ﺗﻨﻈﺮ ﻭﺇﺫﺍ ﺑﺘﻤﺜﺎﻝ ﻋﻈﻴﻢ ﻫﺬﺍ ﺍﻟﺘﻤﺜﺎﻝ ﺍﻟﻌﻈﻴﻢ‬
‫ﺍﻟﺒﻬﻲ ﺟﺪﺍ ﻭﻗﻒ ﻗﺒﺎﻟﺘﻚ ﻭﻣﻨﻈﺮﻩ ﻫﺎﺋﻞ‪ 32 .‬ﺭﺃﺱ ﻫﺬﺍ ﺍﻟﺘﻤﺜﺎﻝ ﻣﻦ ﺫﻫﺐ ﺟﻴﺪ‪ .‬ﺻﺪﺭﻩ ﻭﺫﺭﺍﻋﺎﻩ‬
‫ﻣﻦ ﻓﻀﺔ‪ .‬ﺑﻄﻨﻪ ﻭﻓﺨﺬﺍﻩ ﻣﻦ ﳓﺎﺱ‪ 33 .‬ﺳﺎﻗﺎﻩ ﻣﻦ ﺣﺪﻳﺪ‪ .‬ﻗﺪﻣﺎﻩ ﺑﻌﻀﻬﻤﺎ ﻣﻦ ﺣﺪﻳﺪ ﻭﺍﻟﺒﻌﺾ ﻣﻦ‬
‫ﺧﺰﻑ‪ 34 .‬ﻛﻨﺖ ﺗﻨﻈﺮ ﺇﱃ ﺃﻥ ﻗﻄﻊ ﺣﺠﺮ ﺑﻐﲑ ﻳﺪﻳﻦ ﻓﻀﺮﺏ ﺍﻟﺘﻤﺜﺎﻝ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ﺍﻟﻠﺘﲔ ﻣﻦ ﺣﺪﻳﺪ‬
‫ﻭﺧﺰﻑ ﻓﺴﺤﻘﻬﻤﺎ‪ 35 .‬ﻓﺎﻧﺴﺤﻖ ﺣﻴﻨﺌﺬ ﺍﳊﺪﻳﺪ ﻭﺍﳋﺰﻑ ﻭﺍﻟﻨﺤﺎﺱ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ ﻣﻌﺎ‬

‫وﻗﺪ ﻗﺎل اﻟﺸﻴﺦ اﻟﻄﻮﺳﻲ ﻓﻲ اﻟﺠﻤﻊ ﺑﻴﻦ اﻟﺮواﻳﺘﻴﻦ اﻵﺗﻴﺘﻴﻦ ‪:‬‬

‫ﻻ ﻳﺴﺘﻠﻢ‬ ‫ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﻋﻦ ﻏﻴﺎث ﺑﻦ إﺑﺮاهﻴﻢ ﻋﻦ ﺟﻌﻔﺮ ﻋﻦ أﺑﻴﻪ ﻋﻠﻴﻬﻤﺎ اﻟﺴﻼم ﻗﺎل‪) :‬آﺎن رﺳﻮل اﷲ‬
‫إﻻ اﻟﺮآﻦ اﻷﺳﻮد واﻟﻴﻤﺎﻧﻲ وﻳﻘﺒﻠﻬﻤﺎ وﻳﻀﻊ ﺧﺪﻩ ﻋﻠﻴﻬﻤﺎ ورأﻳﺖ أﺑﻲ ﻳﻔﻌﻠﻪ(‪.‬‬

‫‪ ،‬ﻗﺎل‪) :‬آﻨﺖ أﻃﻮف ﺑﺎﻟﺒﻴﺖ ﻓﺈذا رﺟﻞ ﻳﻘﻮل‪ :‬ﻣﺎ ﺑﺎل هﺬﻳﻦ اﻟﺮآﻨﻴﻦ‬ ‫ﻋﻦ ﺟﻤﻴﻞ ﺑﻦ ﺻﺎﻟﺢ ﻋﻦ أﺑﻲ ﻋﺒﺪ اﷲ‬
‫اﺳﺘﻠﻢ هﺬﻳﻦ وﻟﻢ ﻳﻌﺮض ﻟﻬﺬﻳﻦ ﻓﻼ ﺗﻌﺮض ﻟﻬﻤﺎ إذا ﻟﻢ ﻳﻌﺮض‬ ‫ﻳﺴﺘﻠﻤﺎن وﻻ ﻳﺴﺘﻠﻢ هﺬان؟ ﻓﻘﻠﺖ‪ :‬إن رﺳﻮل اﷲ‬
‫ﻳﺴﺘﻠﻢ اﻷرآﺎن آﻠﻬﺎ(‪.‬‬ ‫‪ ،‬ﻗﺎل‪ :‬ﺟﻤﻴﻞ‪ ،‬ورأﻳﺖ أﺑﺎ ﻋﺒﺪ اﷲ‬ ‫ﻟﻬﻤﺎ رﺳﻮل اﷲ‬

‫‪،‬‬ ‫ﻓﻘﺎل اﻟﺸﻴﺦ اﻟﻄﻮﺳﻲ‪) :‬ﻓﻼ ﺗﻨﺎﻓﻲ ﺑﻴﻦ هﺬﻳﻦ اﻟﺨﺒﺮﻳﻦ واﻟﺨﺒﺮ اﻷول ﻷﻧﻬﻤﺎ ﺗﻀﻤﻨﺎ ﺣﻜﺎﻳﺔ ﻓﻌﻞ رﺳﻮل اﷲ‬
‫ﻟﻢ ﻳﺴﺘﻠﻤﻬﻤﺎ ﻷﻧﻪ ﻟﻴﺲ ﻓﻲ اﺳﺘﻼﻣﻬﻤﺎ ﻣﻦ اﻟﻔﻀﻞ واﻟﺘﺮﻏﻴﺐ ﻓﻲ اﻟﺜﻮاب ﻣﺎ ﻓﻲ‬ ‫وﻳﺠﻮز أن ﻳﻜﻮن رﺳﻮل اﷲ‬
‫اﺳﺘﻼم اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ واﻟﻴﻤﺎﻧﻲ‪ ،‬وﻟﻢ ﻳﻘﻞ إن اﺳﺘﻼﻣﻬﻤﺎ ﻣﺤﻈﻮر أو ﻣﻜﺮوﻩ وﻷﺟﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﺣﻜﻰ ﺟﻤﻴﻞ أﻧﻪ رأى أﺑﺎ‬
‫( اﻻﺳﺘﺒﺼﺎر ﻟﻠﺸﻴﺦ اﻟﻄﻮﺳﻲ ‪ :‬ج‪ 2‬ص‪- 216‬‬ ‫ﻳﺴﺘﻠﻢ اﻷرآﺎن آﻠﻬﺎ ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﺟﺎﺋﺰا ﻟﻤﺎ ﻓﻌﻠﻪ‬ ‫ﻋﺒﺪ اﷲ‬
‫‪ ،217‬ﺑـ ‪.141‬ﻓﻌﺒﺮ ﻋﻦ اﻟﺮآﻦ اﻷﺳﻮد اﻟﺬي ﺟﺎء ﻓﻲ اﻟﺮواﻳﺔ اﻷوﻟﻰ ﺑـ )اﻟﺮآﻦ اﻟﻌﺮاﻗﻲ(‪ ،‬ﻷﻧﻪ هﻮ اﻟﺬي ﻓﻴﻪ‬
‫اﻟﺤﺠﺮ اﻷﺳﻮد‪) .‬اﻟﻠﺠﻨﺔ اﻟﻌﻠﻤﻴﺔ(‪.‬‬

‫‪ -1‬اﻟﺘﻮراة – ﻣﺰاﻣﻴﺮ – اﻟﻤﺰﻣﻮر اﻟﻤﺌﺔ واﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ -‬اﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ واﻟﺠﺪﻳﺪ ‪ :‬ج‪ – 1‬ﻣﺠﻤﻊ اﻟﻜﻨﺎﺋﺲ اﻟﺸﺮﻗﻴﺔ‪:‬‬
‫ص‪.915‬‬
‫‪ /‬ﻗﺴﻢ ﺍﻟﺘﻔﺴﲑ‬ ‫‪ .................................... 156‬ﺍﺻﺪﺍﺭﺍﺕ ﺃ�ﺼﺎﺭ ﺍﻻﻣﺎﻡ ﺍﳌﻬﺪﻱ‬

‫ﻭﺻﺎﺭﺕ ﻛﻌﺼﺎﻓﺔ ﺍﻟﺒﻴﺪﺭ ﰲ ﺍﻟﺼﻴﻒ ﻓﺤﻤﻠﺘﻬﺎ ﺍﻟﺮﻳﺢ ﻓﻠﻢ ﻳﻮﺟﺪ ﳍﺎ ﻣﻜﺎﻥ‪ .‬ﺃﻣﺎ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﺿﺮﺏ‬
‫ﺍﻟﺘﻤﺜﺎﻝ ﻓﺼﺎﺭ ﺟﺒﻼ ﻛﺒﲑﺍ ﻭﻣﻸ ﺍﻷﺭﺽ ﻛﻠﻬﺎ‪ 36 .‬ﻫﺬﺍ ﻫﻮ ﺍﳊﻠﻢ‪ .‬ﻓﻨﺨﱪ ﺑﺘﻌﺒﲑﻩ ﻗﺪﺍﻡ ﺍﳌﻠﻚ ‪37‬‬
‫ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻣﻠﻚ ﻣﻠﻮﻙ ﻷﻥ ﺇﻟﻪ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻋﻄﺎﻙ ﳑﻠﻜﺔ ﻭﺍﻗﺘﺪﺍﺭﺍ ﻭﺳﻠﻄﺎﻧﺎ ﻭﻓﺨﺮﺍ‪38 .‬‬
‫ﻭﺣﻴﺜﻤﺎ ﻳﺴﻜﻦ ﺑﻨﻮ ﺍﻟﺒﺸﺮ ﻭﻭﺣﻮﺵ ﺍﻟﱪ ﻭﻃﻴﻮﺭ ﺍﻟﺴﻤﺎﺀ ﺩﻓﻌﻬﺎ ﻟﻴﺪﻙ ﻭﺳﻠﻄﻚ ﻋﻠﻴﻬﺎ ﲨﻴﻌﻬﺎ‪ .‬ﻓﺄﻧﺖ‬
‫ﻫﺬﺍ ﺍﻟﺮﺃﺱ ﻣﻦ ﺫﻫﺐ‪ 39 .‬ﻭﺑﻌﺪﻙ ﺗﻘﻮﻡ ﳑﻠﻜﺔ ﺃﺧﺮﻯ ﺃﺻﻐﺮ ﻣﻨﻚ ﻭﳑﻠﻜﺔ ﺛﺎﻟﺜﺔ ﺃﺧﺮﻯ ﻣﻦ ﳓﺎﺱ‬
‫ﻓﺘﺘﺴﻠﻂ ﻋﻠﻰ ﻛﻞ ﺍﻷﺭﺽ‪ 40 .‬ﻭﺗﻜﻮﻥ ﳑﻠﻜﺔ ﺭﺍﺑﻌﺔ ﺻﻠﺒﺔ ﻛﺎﳊﺪﻳﺪ ﻷﻥ ﺍﳊﺪﻳﺪ ﻳﺪﻕ ﻭﻳﺴﺤﻖ ﻛﻞ‬
‫ﺷﺊ ﻭﻛﺎﳊﺪﻳﺪ ﺍﻟﺬﻱ ﻳﻜﺴﺮ ﺗﺴﺤﻖ ﻭﺗﻜﺴﺮ ﻛﻞ ﻫﺆﻻﺀ‪ 41 .‬ﻭﲟﺎ ﺭﺃﻳﺖ ﺍﻟﻘﺪﻣﲔ ﻭﺍﻷﺻﺎﺑﻊ‬
‫ﺑﻌﻀﻬﺎ ﻣﻦ ﺧﺰﻑ ﻭﺍﻟﺒﻌﺾ ﻣﻦ ﺣﺪﻳﺪ ﻓﺎﳌﻤﻠﻜﺔ ﺗﻜﻮﻥ ﻣﻨﻘﺴﻤﺔ ﻭﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻗﻮﺓ ﺍﳊﺪﻳﺪ ﻣﻦ ﺣﻴﺚ‬
‫ﺇﻧﻚ ﺭﺃﻳﺖ ﺍﳊﺪﻳﺪ ﳐﺘﻠﻄﺎ ﲞﺰﻑ ﺍﻟﻄﲔ‪ 42 .‬ﻭﺃﺻﺎﺑﻊ ﺍﻟﻘﺪﻣﲔ ﺑﻌﻀﻬﺎ ﻣﻦ ﺣﺪﻳﺪ ﻭﺍﻟﺒﻌﺾ ﻣﻦ‬
‫ﺧﺰﻑ ﻓﺒﻌﺾ ﺍﳌﻤﻠﻜﺔ ﻳﻜﻮﻥ ﻗﻮﻳﺎ ﻭﺍﻟﺒﻌﺾ ﻗﺼﻤﺎ‪ 43 .‬ﻭﲟﺎ ﺭﺃﻳﺖ ﺍﳊﺪﻳﺪ ﳐﺘﻠﻄﺎ ﲞﺰﻑ ﺍﻟﻄﲔ‬
‫ﻓﺈ—ﻢ ﳜﺘﻠﻄﻮﻥ ﺑﻨﺴﻞ ﺍﻟﻨﺎﺱ ﻭﻟﻜﻦ ﻻ ﻳﺘﻼﺻﻖ ﻫﺬﺍ ﺑﺬﺍﻙ ﻛﻤﺎ ﺃﻥ ﺍﳊﺪﻳﺪ ﻻ ﳜﺘﻠﻂ ﺑﺎﳋﺰﻑ‪44 .‬‬
‫ﻭﰲ ﺃﻳﺎﻡ ﻫﺆﻻﺀ ﺍﳌﻠﻮﻙ ﻳﻘﻴﻢ ﺇﻟﻪ ﺍﻟﺴﻤﻮﺍﺕ ﳑﻠﻜﺔ ﻟﻦ ﺗﻨﻘﺮﺽ ﺃﺑﺪﹰﺍ ﻭﻣﻠﻜﻬﺎ ﻻ ﻳﺘﺮﻙ ﻟﺸﻌﺐ ﺁﺧﺮ‬
‫ﻭﺗﺴﺤﻖ ﻭﺗﻔﲏ ﻛﻞ ﻫﺬﻩ ﺍﳌﻤﺎﻟﻚ ﻭﻫﻲ ﺗﺜﺒﺖ ﺇﱃ ﺍﻷﺑﺪ‪ 45 .‬ﻷﻧﻚ ﺭﺃﻳﺖ ﺃﻧﻪ ﻗﺪ ﻗﻄﻊ ﺣﺠﺮ ﻣﻦ‬
‫ﺟﺒﻞ ﻻ ﺑﻴﺪﻳﻦ ﻓﺴﺤﻖ ﺍﳊﺪﻳﺪ ﻭﺍﻟﻨﺤﺎﺱ ﻭﺍﳋﺰﻑ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ‪ .‬ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻗﺪ ﻋﺮﱠﻑ ﺍﳌﻠﻚ ﻣﺎ‬
‫ﺳﻴﺄﰐ ﺑﻌﺪ ﻫﺬﺍ‪ .‬ﺍﳊﻠﻢ ﺣﻖ ﻭﺗﻌﺒﲑﻩ ﻳﻘﲔ( )‪.(1‬‬

‫ﺇﺫﻥ‪ ،٬‬ﻓﺎﳊﺠﺮ ﺃﻭ ﺍﳌﺨﻠﺺ ﺍﻟﺬﻱ ﻳﻨﻘﺾ ﻫﻴﻜﻞ ﺍﻟﺒﺎﻃﻞ ﻭﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻷﺭﺽ ﻭﻳﻜﻮﻥ ﰲ ﻣﻠﻜﻪ ﻧﺸﺮ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﰲ ﺍﻷﺭﺽ ﻳﺄﰐ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪ ،٬‬ﻭﻳﺄﰐ ﰲ ﺍﻟﻌﺮﺍﻕ ﻛﻤﺎ‬
‫ﻫﻮ ﻭﺍﺿﺢ ﰲ ﺭﺅﻳﺎ ﺩﺍﻧﻴﺎﻝ‪ ،٬‬ﻭﻫﻮ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﻳﻨﺴﻒ ﺍﻟﺼﻨﻢ ﺃﻭ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻷﻧﺎ‪ ،٬‬ﺑﻴﻨﻤﺎ ﻻ‬
‫ﺃﺭﺳﻠﻮﺍ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﻱ ﻣﻨﻬﻤﺎ ﻫﻮ‬ ‫ﻭﻻ ﺩﺍﻭﺩ‬ ‫ﻋﻴﺴﻰ‬
‫ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﺍﳌﺬﻛﻮﺭ‪ ،٬‬ﺑﻞ ﺗﺒﲔ ﺑﻮﺿﻮﺡ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﰲ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ‬
‫ﻫﻮ ﻧﻔﺴﻪ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺍﳌﻮﺿﻮﻉ ﰲ ﺯﺍﻭﻳﺔ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﰲ ﻣﻜﺔ‪.‬‬

‫ﻓﺎﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺍﳌﻮﺿﻮﻉ ﰲ ﺭﻛﻦ ﺑﻴﺖ ﺍﷲ ﻭﺍﻟﺬﻱ ﻫﻮ ﲡ ﹴﻞ ﻭﺭﻣﺰ ﻟﻠﻤﻮﻛﻞ ﺑﺎﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ‪،٬‬‬
‫ﻫﻮ ﻧﻔﺴﻪ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺩﺍﻭﺩ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،٬‬ﻭﻫﻮ ﻧﻔﺴﻪ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﻳﻬﺪﻡ‬

‫‪ -1‬اﻟﺘﻮراة – ﺳﻔﺮ داﻧﻴﺎل – اﻻﺻﺤﺎح اﻟﺜﺎﻧﻲ‪.‬‬

‫‪157...........................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ /‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺴﻦ‬

‫‪ ،٬‬ﻭﻫﻮ ﻧﻔﺴﻪ ﻗﺎﺋﻢ ﺁﻝ ﳏﻤﺪ ﺃﻭ ﺍﳌﻬﺪﻱ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﺄﰐ‬ ‫ﺣﻜﻮﻣﺔ ﺍﻟﻄﺎﻏﻮﺕ ﰲ ﺳﻔﺮ ﺩﺍﻧﻴﺎﻝ‬
‫ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ‪.‬‬

‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬

 ‫ﺍﻟﻔﻬﺮﺱ‬
‫ﺍﻹﻫﺪﺍﺀ ‪5 .....................................................................................................................................‬‬
‫ﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪7 .........................................................................................................................‬‬
‫ﺍﳌﻘﺪﻣﺔ ‪11 ....................................................................................................................................‬‬
‫ﺑﺴﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ ‪19 .........................................................................................................................‬‬
‫ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ‪27 ........................................................................................................................‬‬
‫ﺍﷲ ﺍﻟﺼﻤﺪ ‪28 ...............................................................................................................................‬‬
‫ﺍﻟﺼﻤﺪ ‪30 ....................................................................................................................................‬‬
‫ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ‪31 .........................................................................................................................‬‬
‫ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﹰﺍ ﺃﺣﺪ ‪33 ...............................................................................................................‬‬
‫ﺍﻷﻟﻮﻫﻴﺔ‪37 ...................................................................................................................................‬‬
‫ﺍﷲ ﰲ ﺍﳋﻠﻖ ‪49 .............................................................................................................................‬‬
‫ﺑﲔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻭﺟﻪ ﺍﷲ ﺃﻭ ﺍﷲ ﰲ ﺍﳋﻠﻖ ‪52 ...........................................................................‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﺘﺴﺒﻴﺢ ﻻ ﰲ ﺍﻟﻮﺻﻒ ‪56 ...............................................................................................‬‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ‪62 .......................................................................................................................‬‬
‫ﺍﻣﺮ ﺍﻟﺴﺠﻮﺩ ﺍﻻﻭﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ ‪63 .......................................................................................................‬‬
‫ﻣﺴﲑﺓ ﺍﻻﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻻﺭﺽ ‪66 ................................................................................................‬‬
‫ﻻ ‪ :‬ﺍﻹﻓﺮﺍﻁ ﰲ ﺣﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ‪69 .................................................................................................‬‬ ‫ﺃﻭ ﹰ‬
‫ﺗﻮﺣﻴﺪ ﺍﻟﻮﻫﺎﺑﻴﲔ ‪73 .......................................................................................................................‬‬
‫ﺑﲔ ﺧﻮﺍﺭﺝ ﺍﻻﻣﺲ ﻭﺍﻟﻮﻫﺎﺑﻴﺔ ‪77 ......................................................................................................‬‬
‫ﺛﺎﻧﻴﺎ ‪ :‬ﺍﻟﺘ‪Æ‬ﻔ ﹺﺮﻳﱢﻂ ﰲ ﺣﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ‪81 .................................................................................................‬‬
‫ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻻﺣﺪ ﻭﻛﻞ ﻣﻦ ﺳﻮﺍﻩ ﺧﻠﻘﻪ ‪83 ........................................................................‬‬
‫ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻻﳒﻴﻞ ‪87 ..............................................................................................‬‬
‫ﺍﻟﻜﻠﻤﺔ ‪87 ....................................................................................................................................‬‬
‫ﻋﻤﺎﻧﻮﺋﻴﻞ ﺍﻭ ﺍﷲ ﻣﻌﻨﺎ ‪88 .................................................................................................................‬‬
‫ﺍﷲ ﻇﻬﺮ ﰲ ﺍﳉﺴﺪ ‪91 ....................................................................................................................‬‬
‫ﺍﻻﺑﻦ ‪93 ......................................................................................................................................‬‬
‫ﻧﺼﻮﺹ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻻﳒﻴﻞ ‪97 .............................................................................................................‬‬
‫ﻓﺼﻞ ﺍﳋﻄﺎﲟﻦ ﺍﻻﳒﻴﻞ‪99 ................................................................................................................‬‬
‫ﺍﻟﻮﻫﺎﺑﻴﻮﻥ ﺍﻳﻀﺎ ﻳﻔﺮﱢﻃﻮﻥ ﲝﺪﻭﺩ ﺍﻟﺘﻮﺣﻴﺪ ‪100 .....................................................................................‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ ‪105 ................................................................................................................................‬‬
‫ﲡﻠﻲ ﺍﻻﻟﻮﻫﻴﺔ ﰲ ﺍﳋﻠﻖ ﻟﻠﺨﻠﻖ ‪106 ..................................................................................................‬‬
‫ﺣﺴﻦ ﺍﳋﺘﺎﻡ ‪110 ..........................................................................................................................‬‬
‫ﻣﻠﺤﻖ‪111 ............................................................................................................................... 1‬‬
‫ﻣﻠﺤﻖ ‪2‬ﺍﻗﻮﺍﳍﻢ ﰲ ﻛﻮﻥ ﺍﺳﻢ ﺍﷲ ﻋﻠﻢ ﺍﻡ ﻣﺸﺘﻖ ‪122 ...........................................................................‬‬
‫ﻣﻠﺤﻖ ‪124 .............................................................................................................................. 3‬‬
‫ﻣﻠﺤﻖ ‪130 .............................................................................................................................. 4‬‬
‫ﻣﻠﺤﻖ ‪136 .............................................................................................................................. 5‬‬
‫ﺍﻟﻔﻬﺮﺱ ‪159 ................................................................................................................................‬‬

‫ﻭﺍﳊﻤﺪ ﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬