Al-Hujjat al-Qawiyya fi radd ibn taymiyah

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﺑﻌﺪ ﺫﻛﺮ ﺍﻵﻳﺔ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﲣﻔﻴﻔﹰﺎ ﻟﻠﺤﻮﺍﺷﻲ‪.‬‬‫ﻛﺘﺒﺖ ﻣﻘﺪﻣﺔ ﳐﺘﺼﺮﺓ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﳌﺆﻟﻒ‪،‬‬‫ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳌﻌﺘﺮﺽ )ﳏﻤﺪ ﻣﻌﲔ( ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﻴـﺚ ﺇﻥ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪.‬‬‫ﺍﺟﺘﻬﺪﺕ ﰲ ﺗﻘﺴﻴﻢ ﺍﻟﻨﺺ ﺇﱃ ﻓﻘﺮﺍﺕ ﲜﻌـﻞ ﺍﻋﺘﺮﺍﺿـﺎﺕ‬ ‫ﺍﳌﻌﺘﺮﺽ ﰲ ﻋﻨﺎﻭﻳﻦ‪.‬‬‫ﻋﺮﻓﺖ ﺑﺎﻷﻋﻼﻡ ﺍﻟﻮﺍﺭﺩ ﺫﻛﺮﻫﻢ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻣﺎ ﻋﺪﺍ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﺸﺎﻫﲑ ﺍﻷﻣﺔ‪.‬‬‫ﺃﺷﺮﺕ ﺇﱃ ﺃﺭﻗﺎﻡ ﺻﻔﺤﺎﺕ ﺍﳌﺨﻄﻮﻁ ﺑﻮﺿﻌﻬﺎ ﺑﲔ ﻣﻌﻜﻮﻓﺘﲔ‬ ‫] ‪ [ /‬ﻟﺴﻬﻮﻟﺔ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺻﻞ ﳌﻦ ﺃﺭﺍﺩ‪.‬‬‫ﺟﻌﻠﺖ ﺍﻟﺰﻳﺎﺩﺍﺕ ﻭﺍﻟﺘﺼﻮﻳﺒﺎﺕ ﰲ ﺍﻟﻨﺺ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ] [‬ ‫ﻛﺬﻟﻚ‪.‬‬ ‫‪‬‬

‫‪ ٥٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻧﻤﺎذج اﳌﺨﻄﻮط‬

‫‪ ٥٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻣﺼﻮﺭﺓ ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﳌﺨﻄﻮﻁ‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪ ٥٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﺍﻟﻨــﺺ ﺍﶈـــﻘـﻖ‬

‫‪ ٥٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻣﻘﺪﻣﺔ اﳌﺆﻟﻒ‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬‫ﺍﳊﻤﺪ ﷲ ﺣﻖ ﲪﺪﻩ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬ ‫ﻋﺒﺪﻩ‪ ،‬ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺟﻨﺪﻩ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬‫ﻓﻘﺪ ﺃﻟﻒ ﺇﻧﺴﺎﻥ)‪ (١‬ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ)‪ (٢‬ﻛﺘﺎﺑﺎﹰ ﲰﺎﻩ‪ :‬ﻣﻨﻬﺎﺝ‬‫ﺍﻟﻜﺮﺍﻣﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻹﻣﺎﻣﺔ)‪ ،(٣‬ﺭﺩ ﻓﻴﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ)‪ ،(٤‬ﻭﺗﻜﻠﻢ‬‫‪ ( ١‬ﻫﻮ ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳊﺴﻦ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﻣﻄﻬﺮ‬‫ﺍﳊﻠﻲ‪ ،‬ﻭﻟﺪ ﰲ ‪٦٤٨ :‬ﻫـ‪ ،‬ﻭﺗﻮﰲ ﰲ ‪٧٢٦ :‬ﻫـ‪ ،‬ﺻﻨﻔﻪ ﻟﻠﻤﻠﻚ ﺍﳉﺎﻳﺘﻮ‬‫ﺧﺪﺍ ﺑﻨﺪﻩ ﳏﻤﺪ ﺩﺍﻋﻴﹰﺎ ﺑﻪ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴـﺔ )ﺍﻷﻋﻼﻡ ‪ ،٢٤٤/٢‬ﻣﻘﺪﻣﺔ‬ ‫ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ‪ ،٨٩/١‬ﻭ ‪.(٧/١‬‬‫‪ ( ٢‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺍﻟﺮﻓﻀﺔ(‪ ،‬ﰲ ﲨﻴﻊ ﻣﻮﺍﺿﻌﻪ‪ ،‬ﻭﻋﺪﻟﺘﻪ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﻛﻠﻬﺎ ﻟﻘﻠﺔ‬‫ﺍﺳﺘﻌﻤﺎﻟﻪ‪ .‬ﻭﺍﻟﺮﺍﻓﻀﺔ ‪ :‬ﻫﻢ ﻏﻼﺓ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﲰﻮﺍ ﺑﺬﻟﻚ ﻟﺮﻓﻀﻬﻢ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ‬‫ﺑﻦ ﺍﳊﺴﲔ ﰲ ﺧﻼﻓﺔ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺣﻴﺚ ﺳﺌﻞ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‬‫ﻓﺘﺮﺣﻢ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﺮﻓﻀﻪ ﻗﻮﻡ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ‪ :‬ﺭﻓﻀﺘﻤﻮﱐ‪ ،‬ﻓﺴﻤﻮﺍ )ﺭﺍﻓﻀﺔ(‬‫ﻟﺮﻓﻀﻬﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﲰﻲ ﻣﻦ ﱂ ﻳﺮﻓﻀﻪ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ‪ :‬ﺯﻳﺪﻳﺎﹰ ﻻﻧﺘﺴﺎ‪‬ﻢ ﺇﻟﻴﻪ )ﺍﻧﻈﺮ‬‫‪ :‬ﺍﳌﻨﻬﺎﺝ ‪ ،٣٥/١‬ﻭ ‪ ،٩٦/٢‬ﻭ‪ ،(٤٧١-٤٧٠/٣‬ﻭﺍﻟﺮﻭﺍﻓﺾ ﺗﻔﺘﺮﻕ ﺇﱃ‬ ‫ﻋﺸﺮﻳﻦ ﻓﺮﻗﺔ )ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ‪ ،‬ﺹ‪.(٢٣‬‬‫‪ ( ٣‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪\" :‬ﻭﻫﻮ ﺧﻠﻴﻖ ﺑﺄﻥ ﻳﺴﻤﻰ ﻣﻨﻬﺎﺝ ﺍﻟﻨﺪﺍﻣﺔ ‪) \"..‬ﻣﻨﻬﺎﺝ‬ ‫ﺍﻟﺴﻨﺔ ‪.(٢١/١‬‬‫‪ ( ٤‬ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻟﺪﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻣﻔﻬﻮﻣﺎﻥ ‪ (١) :‬ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻌﺎﻣﺔ ‪ :‬ﻭﻫﻢ‬‫ﻛﻞ ﻣﻦ ﺃﺛﺒﺖ ﺧﻼﻓﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ﺫﻟﻚ ﲨﻴﻊ ﺍﻟﻄـﻮﺍﺋﻒ ﺇﻻ‬

‫‪ ٦٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻓﻴﻪ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺷﻨﻊ ﻓﻴﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻓﺮﻁ ﰲ ﻣﺪﺡ ﺃﻫﻞ‬‫ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﺑﻠﻎ ﺭﺩ‪ ،‬ﻭﻧﺼﺮ ﺃﻫﻞ ﺍﳊﻖ ﲟﺆﻟﱠﻒ‬‫ﻣﺴﻤﻰ ﲟﻨﻬﺎﺝ ﺍﻻﺳﺘﻘﺎﻣﺔ)‪ ،(١‬ﻓﻨﻈﺮ ﻓﻴﻪ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻣﻦ ﺃﻛﺎﺑﺮ ﺃﻫﻞ‬‫ﺍﻟﺴﻨﺔ)‪ ،(٢‬ﻭﻛﻠﻤﺎﺗﻪ ﺗﺪﻝ ]ﻋﻠﻰ[)‪ (٣‬ﺃﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻓﺎﻋﺘﺮﺽ‬‫ﻋﻠﻴﻪ ﰲ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻛﺜﺮ ﺍﻋﺘﺮﺍﺿﺎﺗﻪ ﻧﺎﺷﺌﺎﹰ ﻣﻦ ﺳﻮﺀ‬‫ﻓﻬﻤﻪ ﺃﻭ ﲪﻴﺘﻪ ﻟﻔﺌﺘﻪ‪ ،‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻧﺒﻪ ﻋﻠﻰ ﺫﻟﻚ ﻟﺌﻼ ﻳﻐﺘﺮ ﺑﺎﻋﺘﺮﺍﺿﻪ‬‫ﺍﻟﺮﺍﻓﻀﺔ‪ (٢) ،‬ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﳋﺎﺻﺔ ‪ :‬ﻭﻫﻢ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴـﻨﺔ =‬‫=ﺍﶈﻀﺔ‪ ،‬ﻓﻼﻳﺪﺧﻞ ﻓﻴـﻪ ﺇﻻ ﻣﻦ ﻳﺜﺒـﺖ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ )ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ‬‫‪ ،(٢٢٢-٢٢١/٢‬ﻭﺍﻧﻈﺮ ﰲ ﺗﻌﺮﻳﻒ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻣﻦ ﻳﺪﺧﻞ‬‫ﻓﻴﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪ :‬ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﲔ ‪ ،٣٢٥-٣٢٠/١‬ﺍﻟﻔﺮﻕ ﺑﲔ‬ ‫ﺍﻟﻔﺮﻕ‪ ،‬ﺹ‪ ،٢٨-٢٦‬ﻭﺹ‪ ٣١٣‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬‫‪ ( ١‬ﻣﻨﻬﺎﺝ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻫﻮ ﻣﻨﻬﺎﺝ ﺍﻟﻜﺮﺍﻣﺔ ﻟﻠﺮﺍﻓﻀﻲ‪ ،‬ﻭﻗﺪ ﻃﺒـﻊ ﰲ ﻃﻬـﺮﺍﻥ ﰲ‬‫ﺣﻮﺍﱄ ﺗﺴﻌﲔ ﺻﻔﺤﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻓﻬﻮ ‪ :‬ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﻃﺒﻊ‬‫ﰲ ﺑﻮﻻﻕ ﰲ ﺃﺭﺑﻌﺔ ﳎﻠﺪﺍﺕ‪ ،‬ﻭﻛﺬﺍ ﰲ ﺑﲑﻭﺕ )‪١٤٢٠‬ﻫـ( ﺑﺪﺍﺭ ﺍﻟﻜﺘﺐ‬‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻃﺒﻊ ﰲ ﺍﳌﻐﺮﺏ ﺑﺘﺤﻘﻴﻖ ﺩ‪/‬ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ ﰲ ﺗﺴﻌﺔ ﳎﻠـﺪﺍﺕ‬‫)ﻁ ‪ ،٢‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ(‪ ،‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪ \" :‬ﻭﳍـﺬﺍ ﺟﻌـﻞ ﻫـﺬﺍ‬‫ﺍﻟﻜﺘﺎﺏ‪ :‬ﻣﻨﻬﺎﺝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻧﻘﺾ ﻛـﻼﻡ ﺍﻟﺸـﻴﻊ ﻭﺍﻟﻘﺪﺭﻳـﺔ\"‬‫)ﺍﳌﻨﻬﺎﺝ ‪ ،(٣٤٢/٢‬ﻭﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﻛﺘﺎﺏ ﺁﺧﺮ ﺑﺎﺳﻢ \"ﺍﻻﺳﺘﻘﺎﻣﺔ\" ﻃﺒـﻊ‬ ‫ﲟﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺑﺘﺤﻘﻴﻖ ﺩ‪/‬ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ‪.‬‬ ‫‪ ( ٢‬ﻭﻫﻮ ﳏﻤﺪ ﻣﻌﲔ ﺑﻦ ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ‪.‬‬ ‫‪ ( ٣‬ﺯﻳﺎﺩﺓ ﻣﲏ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﻭﻻ ﻓﻬﻢ‪.‬‬ ‫اﻻﻋﱰاض اﻷول‬ ‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ إﻧﻜﺎر اﻟﺨﻀﺮ و رﺟﺎل اﻟﻐﻴﺐ ‪ . .‬واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻓﻤﻦ ﺫﻟﻚ‪:‬‬‫ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ– ﺭﲪﻪ ﺍﷲ – ﻗﺎﻝ ﰲ ﻛﻼﹴﻡ ﰲ ﺭ ‪‬ﺩ ﻣﻦ ﻗـﺎﻝ‬‫ﺑﺈﻣﺎﻣﺔ ﺍﻟﻐﺎﺋﺐ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﳋﻀـ ﹺﺮ ﺍﻵﻥ ﻭﺭﺟـﺎﻝﹺ‬ ‫ﺍﻟﻐﻴﺐﹺ ﻭﺍﻟﻘﻄﺐﹺ ﻭﺍﻟﻐﻮ ‪‬ﺙ ‪.(١)..‬‬ ‫ﻓﻘﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻫﺬﺍ ﻛﻼﻡ ﰲ ﻏﺎﻳﺔ ﺍﻟﺸﻨﺎﻋﺔ ﻭﺍﻟﻘﺒﺎﺣﺔ؛ ﻷﻥ ﻓﻴﻪ ﺇﻧﻜﺎ ‪‬ﺭ‬ ‫ﺭﺟﺎﻝ ﺍﻟﻐﻴﺐ ﻭﺍﻟﻘﻄﺐ ﻭﺍﻟﻐﻮﺙ ﻭﺍﳋﻀﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ((!‪.‬‬‫ﻗﻠﺖ‪ :‬ﻻ ﺷﻨﺎﻋﺔ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻷﻥ ﻏﲑ ﺍﳋﻀﺮ ﱂ ﻳـﺪﻝ‬‫‪ ( ١‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪\" :‬ﻓﺈﻥ ﻗﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺮﺍﻓﻀﺔ ‪ :‬ﺇﳝﺎﻧﻨﺎ ‪‬ﺬﺍ ﺍﳌﻨﺘﻈﺮ ﺍﳌﻌﺼﻮﻡ‬‫ﻣﺜﻞ ﺇﳝﺎﻥ ﻛﺜﲑ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺪﻳﻦ ﺑﺈﻟﻴﺎﺱ ﻭﺍﳋﻀﺮ ﻭﺍﻟﻐﻮﺙ ﻭﺍﻟﻘﻄﺐ‬‫ﻭﺭﺟﺎﻝ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻑ ﻭﺟﻮﺩﻫﻢ‪ ،‬ﻭﻻ‬‫ﲟﺎﺫﺍ ﻳﺄﻣﺮﻭﻥ‪ ،‬ﻭﻻ ﻋﻤﺎﺫﺍ ﻳﻨﻬﻮﻥ‪ ،‬ﻓﻜﻴﻒ ﻳﺴﻮﻍ ﳌﻦ ﻳﻮﺍﻓﻖ ﻫﺆﻻﺀ ﺃﻥ ﻳﻨﻜﺮ‬ ‫ﻋﻠﻴﻨﺎ ﻣﺎ ﻧﺪﻋﻴﻪ ؟ \"‪) .‬ﺍﳌﻨﻬﺎﺝ ‪.(٩٢-٩١/١‬‬

‫‪ ٦٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻋﻠﻰ ﻭﺟﻮﺩﻩ ﻛﺘﺎﺏ‪ ‬ﻭﻻ ﺳﻨﹲﺔ ﻭﻻ ﺇﲨﺎ ‪‬ﻉ‪ ،‬ﻭﺇﳕﺎ ﻳﺬﻛﺮﻫﻢ ﻭﻳﻌﺘﻤـﺪ‬‫ﻋﻠﻴﻬﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻥ ﻫﻲ ﺇﻻ ﺃﲰﺎﺀ)‪ (١‬ﺳ‪‬ﻤ‪‬ﻮﻫﺎ‪ ،‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲُ ‪‬ـﺎ‬‫ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺩﻟﻴﻞ ﺻﺤﻴﺢ ﺷﺮﻋﹰﺎ ﻓﻠﻴﻈﻬﺮﻩ‪ ،‬ﻓـﺈﻥ‬‫ﺍﳊﻖ ﺃﺣﻖ ﺑﺎﻻﺗﺒﺎﻉ ﺣﻴﺚ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﻼ ﺑﺮﻫـﺎﻥ‪ (٢)‬ﻣﻘﺒـﻮﻝﹴ‬ ‫ﻣﺮﺩﻭ‪‬ﺩ ﻋﻘ ﹰﻼ ﻭﻧﻘ ﹰﻼ ‪.‬‬‫ﻭﺃﻣﺎ ﺇﻧﻜﺎﺭﻩ ﻭﺟﻮﺩ ﺍﳋﻀﺮ ﺍﻵﻥ ﻓﻼ ﺷﻨﺎﺭ)‪ (٣‬ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ‪،‬‬‫ﻷﻥ ﺍﺑﻦ ﺣﺠﺮ)‪ (٤‬ﻧﻘﻞ ﰲ ﺍﻹﺻﺎﺑﺔ)‪ (٥‬ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ‬‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺇﻥ ﻫﻲ ﺍﻷﲰﺎﺀ(؛ ﻭﺃﳊﻖ ﺃﻟﻒ ﻓﻮﻕ ﺣﺮﻑ ﺍﻟﺴﲔ؛ ﺧﻄﺄ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺳﺦ‪.‬‬ ‫‪ ( ٢‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺑﻞ ﺍﺑﺮﻫﺎﻥ( ! ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‪.‬‬‫‪ ( ٣‬ﺍﻟﺸ‪‬ﻨ‪‬ﺎﺭ –ﺑﺘﺨﻔﻴﻒ ﺍﻟﻨﻮﻥ‪ : -‬ﺍﻟﻌﻴﺐ ﻭﺍﻟﻌﺎﺭ‪ ،‬ﻭﺍﻟﺸ‪‬ﻨ‪‬ﺎﺭ –ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨـﻮﻥ‪:-‬‬ ‫ﺃﻗﺒﺢ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻌﺎﺭ )ﺍﻟﻠﺴﺎﻥ‪ : ٤٣٠/٤‬ﺷﻨﺮ(‪.‬‬‫‪ ( ٤‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )‪٨٥٢-٧٧٣‬ﻫــ(‪ ،‬ﻓﻠﺴـﻄﻴﲏ‬‫ﺍﻷﺻﻞ‪ ،‬ﻭﻣﺼﺮﻱ ﺍﳌﻮﻟﺪ ﻭﺍﳌﺪﻓﻦ‪ ،‬ﺇﻣﺎﻡ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺮﺟﺎﻝ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ‬‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﺍﻟﺒﻠﻘﻴﲏ ﻭﺍﻟﱪﻣﺎﻭﻱ ﻭﺍﺑﻦ ﺍﳌﻠﻘﻦ ﻭﺍﻟـﺰﻳﻦ ﺍﻟﻌﺮﺍﻗـﻲ‬‫ﻭﻏﲑﻫﻢ‪ ،‬ﺍﺷﺘﻬﺮ ﺫﻛﺮﻩ ﻭﺍﻧﺘﺸﺮﺕ ﻣﺆﻟﻔﺎﺗﻪ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﺍﻗﺮﺃ ﻟﺘﺮﲨﺘﻪ ‪ :‬ﺍﳉﻮﺍﻫﺮ‬‫ﻭﺍﻟﺪﺭﺭ ﻟﻠﺴﺨﺎﻭﻱ‪ ،‬ﺍﻟﻀﻮﺀ ﺍﻟﻼﻣﻊ ﻟـﻪ ‪ ،٣٦/٢‬ﺍﻟﺒـﺪﺭ ﺍﻟﻄـﺎﻟﻊ ‪،٨٧/١‬‬ ‫ﺍﻷﻋﻼﻡ ‪.١٧٨/١‬‬ ‫‪ ٤٣٣/١ ( ٥‬ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻣﻮﺳﻰ ﺍﻟﺮﺿﺎ)‪ (١‬ﻭﻏﲑﳘﺎ ﻣﻮﺗﻪ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻪ ﲝﺪﻳﺚ ﺻﺤﻴﺢ ﰲ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ)‪.(٢‬‬‫ﻭﻟﻮ ﺗﺘﺒﻌﺖ ﻟﻘﻠﱠﻤﺎ ﻭﺟﺪﺕ‪ ‬ﺣﺪﻳﺜﺎﹰ ﺻﺤﻴﺤﹰﺎ ﻋﻠﻰ ﺑﻘﺎﺋﻪ؛‬‫ﻭﺃﻛﺜﺮ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ]‪/١‬ﺏ[ ﻋﻠﻰ ﺑﻘﺎﺋﻪ ﺣﻜﺎﻳﺎﺕ ﻣﻦ ﺑﻌﺾ‬ ‫ﺍﻷﺧﻴﺎﺭ)‪(٣‬؛ ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﻷﺳﺮﺍﺭ‪.‬‬‫ﺍﺍﺍﺍﺍﺍﺃﺑﻓﻫ\"ﲤﺫﺭﻟﻟﻭﻭﺑﺎﻭﳌﰒ=ﺳﻟﻴﺒﺃﻨﰲﻫﻓﻮﺪﻷﻗﺰﺳﺣﺅﺑﺘﻴﻔﻫﺋﻭﻴﻓﺘﻳﻮﺸﻞﻴﻪﻫﻨﺎﹰﺍﻓﻪﺪﺘﻻﺨﻮﺫﻮﺎﻚﻤﻤﺎﻬﻪ\"ﺮ\"ﻪﺣﺔﺮﺟﺇﺑﺭ‪.‬ﻥﻛ‪:‬ﻮﻀﻋﻭﺍﻟﺇﺘﺪﻣﺄﺍﺍﻠﻴ‪-‬ﻳﻃﺮﻭﻟﺎﺭﺭﺃﺍﻤﺃﺍﻗﺎﻨﻼﻱﻪﱃﺿﻹﺎﻲﺎﺋﰲﺱﻧﻫﺑﻥﺮﻻﻻﺚﻱﻋﻬﻋﺍﻀﺣﻘﺛﻝﺮﻌﻭﺗﺻﺑﻟﺑﻪﻴﻠﺟﺇﺍﺎﺟﺮﺑﻢﺎﻨﺎﻦﺎﺑﻋﺑﺮﺍﺏﺘﻪﺑﲏﻦﺗﻘ‪،‬ﻔﻧﺭﺍﻠﺑﺮﺔﺎﻟﻪﻤﺾﺒﺍﺍﻦﺍﺍﺟﳊﺎﺃﳜﻌﺑ\"ﻰﺅﰲﺎﻌﺎﻣﻫﺒﺐﺲﻟﻪﻋ‪.‬ﻩﻓﻴﳊﺗﺎﲰﻋﻦﻮﺣﻉ‪١‬ﻪﻧﻠﺎﺃﺭﺒﻪﺩﻢﺒ‪،/‬ﻓﻣﺃﻤﺑﺸﻆﻣﺾﺳﻪﺑﺄﻴ‪-‬ﺮﺮﻋﺍﻪ‪٤‬ﻦﻚﻱﻪﻆﻋﻦﺍﺍﻰﺍﻭﺱ‪:‬ﺍﻠﻤﻟﻣﺃﳌﺍﻟ‪٣‬ﳊﻗﺘﺍﻟﱂﺮﺄﳋﺍﻋﺮﻭﻋﻰﻔﻣ\"ﺬﻛﻟﺮﺼ‪٤‬ﻣﻨﺃﺎﺣﻷﺜﺼﻭﺑﻳﺋ‪،‬ﻴﻖﻦﺍﻮﻀﰊﻜﻭﺪﺮﺔﺷﻱﻟﻘﺤﺔﻮﺧﻫﺎﻴﺮﺎﺍﻥﺒﺍﺪﻊﻋﺑﺟﻮﺑﻣﺚﺎﻭﺪﻇﻋﻭﻳﺍﺎﻠﺔﺑﻗﺃﺍﻨ)‪،‬ﺑﻴﺭﺳﺳﻦﻟﻢﺎﻦﺑﻤﺎﻨﺍﻹﺘﻪﻋﺮﻜﺍﻌ‪٢‬ﻓﺮﱄﻮﺔﺭﻣﺃﺍﻝﻧﺒﺍﻷﺮ‪/‬ﻤﺑﻟﺎﻭﺸﺎﻤﺑﳌﺇﺑﻥﺩﻈﻣﻭﺪﻠﻬﻭﻟ‪:٤‬ﻴﻦﺍﻻﺳﺟﺍﲔﻦﺼﺮﺓﻘﻏﺔﺑﱃﺪﻟﺔﲔﻌ‪٣‬ﲢﺍﺍﻳﻲ‪،‬ﺑﻼﲑﺪ\"ﻟﻦﺍﺒﺑﻋﻣﺍﻌﺐ‪٢‬ﺒﻟﻷﻭﻪﺭـﻘﻓﺼﺍ‪،‬ﻵﻦﳘﺡﻘﺪﺼﺍﻔﺪﺿﻟﻋﻫﻌﺎﻭﺍﺮﺑﻟﻰﻮﻥﺮﻫﻮﻌﺎﺬﻣﺍﻬﻌﻢﻳﲤﻟﻓﻭﻼﻹﻟﻔ)ﻢ‪.،‬ﻴﺮﺔﺿﺪﺍﺮﺑﺫﻌﻦﻋﻡﻣﻬﻱﻟﺴ‪.‬ﺔﻠﺎﺧﻤﺎﺰﺃﻦﻔﰊﺇ\"ﻛﻳﻡﺿﻭﻟﺘ‪،‬ﺃﻰ‪٥‬ﱪﻭﺗﻦﺮﻴﺧﺧﺰﻚﺍﺃﺍﺍﺟ‪/‬ﻲﺒﻪﻮﻟﺢﻟﳌﺟﺍﻭﺎﺑﻫﺒﻣﺰﻼﺑﻨﻭﻭﻟﻔﻭ‪٦‬ﻨﺄﺎﺄﺭﺑﻡﺘﰲﻃ)ﺮﻼﻣﻧﻞﺎﺨ‪٦‬ﻬﻻﺎﺟﺩ‪٢‬ﻥﺀﻪﺎﺋﺃﺎﻑ‪٣/‬ﺢﺍﻪﺑﺳ‪.‬ﺸﻟﳋﻔﺃﺭﺎﺄﺍﻱﻴﰲﺛﻛﺋ‪٤‬ﻟ‪٥‬ﻧﺍﺔﻣﺘﺍﺜﻣ‪:‬ﻨﻣﻟﻼﺎﺮﻪ‪،‬ﻪﺼﻱﺎﺎﻞ‪٣‬ﺮ‪١‬ﻓﻷﻮﻭ‪٦‬ﺃﺴﺔﺣﺑﺭﻫﻼﻣﻭﺑﺍ‪/٤‬ﺕﻴﺎ‪-‬ﻋﻳﻏﺎﺫﻭﺎﳌﻠ(ﻮﻊﺩﺴﻌﻣﻨ‪٤‬ﺡ‪٣‬ﺓﻱﺘﻨ‪،‬ﻋﲑﺓﻛﻭﺽﻰﺍ‪،‬ﻭﺃﻳﻘﻦﲑﺪ‪٣‬ﺍ‪٠‬ﻤﺮﺍﻧﺗﻳﻌﻭﻩﺒﳌﺪﻣﳋﻫﺃﻣﺪﻠﻭﳑﺔﺑ‪٤‬ﻗ‪٢‬ﺄﻜﻩﻌﻮﺎ(ﻫﻮﻌ‪،‬ﺟﻣﻲﻫﻪﻳﻦﺮﻰﺣﻀﻴﻝﺪﺍﻢ‪،‬ﻮﻞﺟﻌﺮﻟ‪:‬ﺍﺃﺪﻜﺑﻩﺕﻭﻘـ‪،‬ﻮﻫﻥﻌﺎ‪:‬ﻗﺍ(ﻹﻥﻳﻭﺍﻮﺍﺩﻦﺎ\"ﻮﻮﻟﺎ‪،‬ﻭﻏﺍﺑﻭﺯﺒ\"ﻭﺳﳊﻳﺍﺍﳋﻝﻗﻴﺍ‪‬ﻡﺯﺍﻨﺏﻟﲑﻭﻄﺎﺛﻟﻋﺩﺪﺎﻭﻢﻜﺎﻠﻩﻔﻵﻳﻮﻀﺬﺩﻴﻝﺟﻣﺖ‪،‬ﻣﺑﺃﻮﺮﺟﺎﰲ\"ﺮﻥﺍﻬﻦ=ﺎﻪ‪،‬ﺱ‪:‬ﻱﻦﻥﺀ=ﺀﺚ‪،:‬ﻦﰲﻥ‪:‬‬ ‫(‬ ‫‪١‬‬ ‫(‬ ‫‪٢‬‬ ‫(‬ ‫‪٣‬‬

‫‪ ٦٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﺜﺎﻧﻲ‬‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﺣﻂ ﳌﺮﺗﺒﺔ اﻟﺨﻀﺮ وﺗﻨﻘﻴﺺ ﻟﻪ‪ ..‬واﻟﺮد ﻋﻠﻴﻪ‬‫ﻭﳌﺎ ﻇﻬﺮ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ ﻣﺒﻠﻎ ﻋﻠﻤﻪ ﻣﻮﺗ‪‬ﻪ)‪ ،(١‬ﻗﺎﻝ ﰲ ﺃﻭﺳﺎﻁ‬‫ﺍﳌﻨﺘﻈﺮ‪)) :‬ﻓﻘـﺪ‬ ‫ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺈﻣﺎﻣﺔ ﺍﻟﻐﺎﺋﺐ‬ ‫ﺭ ‪‬ﺩ ﺑﻪ‬ ‫ﻛﻼﻡ‬‫ﳜﺎﻃﺒﻪ ﺍﳉﲏ ﺇﻻ‬ ‫ﺑﻌﺾ ﺍﳉﻦ ﻓﻴﻈﻦ)‪ (٢‬ﺃﻧﻪ ﺍﳋﻀﺮ؛ ﻭﻻ‬ ‫ﺃﺣﺪﻫﻢ‬ ‫ﻳﺮﻯ‬ ‫ﲟﺎ ﻳﺮﻯ ﺃﻧﻪ ﻳﻘﺒﻠﻪ ﻣﻨﻪ ﻟﲑﺑﻄﻪ ﻋﻠﻰ ﺫﻟﻚ(()‪.(٣‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻫﺬﺍ ﻛﻼﻡ ﻓﻴﻪ ]ﺣ ﹼﻂ[)‪ (٤‬ﳌﺮﺗﺒﺔ ﺍﳋﻀـﺮ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ‬ ‫ﻭﺗﻨﻘﻴﺺ ﻟﻪ ﺃﻱ‪ ‬ﺗﻨﻘﻴﺺ((!‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻟﻴﺲ ﻓﻴﻪ ﺗﻨﻘﻴﺺ ﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﻓﻴﻪ ﺑﻴﺎﻥ ﻏﻠﻂ‪ ‬ﻣﻦ ﻳﻌﺘﻘﺪ ﺍﳉـﲏ‪‬‬‫ﺧﻀﺮﺍﹰ؛ ﻭﺃﻧﻪ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻟﻔﻮﺍﺋ ‪‬ﺪ ﺍﳊﺴﻨﹶﺔ! ﻭﻛﻴﻒ ﻭﻫـﻮ ﻳﻨﻜـﺮ‬‫)ﻭﺍﻟﻫﻔﺘﺬﺍﺢﻻ‪/٦‬ﻳﻌ‪٥‬ﺎﺭ‪٤٣‬ﺽ(‪،‬ﺍﻭﳊﺍﻗﺪﻳﺮﺃ ﺗﺚﻠ ﺍﻚﻷﺍﻭﻟﺮﻝﻭﺍﻳﺎﰲ ﻣﺕﺎﺋﻭﺔﺍﳊﺳﻨﻜﺎﺔﻳﺎﻓﺈﺕﻥ ﺫﰲﻟ ﺍﻚﻹﺻﻛﺎﺑﺎﺔﻥ ﻗ‪١‬ﺒ‪/‬ﻞ‪ ٨‬ﺍ‪٣‬ﳌﺎ‪٤‬ﺋ‪.‬ﺔ\"‬‫‪ ( ١‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪ :‬ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﳏﻘﻘﻮ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺇﻟﻴﺎﺱ ﻭﺍﳋﻀﺮ‬‫ﻣﺎﺗﺎ )ﺍﳌﻨﻬﺎﺝ‪ ،(٩٧-٩٦/١‬ﻭﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﻘﻘﻮﻥ ﺃﻧﻪ‬ ‫ﻣﺎﺕ )ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.(٩٣/٤‬‬ ‫‪ ( ٢‬ﰲ ﺍﻷﺻﻞ ‪ :‬ﻓﻴﻈﻨﻪ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪ ( ٣‬ﺍﳌﻨﻬﺎﺝ‪ ،١٠٤/١‬ﻭﺍﻗﺮﺃ ﻛﺬﻟﻚ ‪.٩٤/٤‬‬ ‫‪ ( ٤‬ﻫﻜﺬﺍ ﻗﺮﺃ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ ﺍﻷﺻﻞ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻭﺟﻮ ‪‬ﺩﻩ ﺍﻵﻥ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻣﻦ ﻏﺮﺍﺋﺐ ﺳﻮﺀ ﻓﻬﻤﻪ ﻭﻗﻠﺔ ﻋﻠﻤﻪ!‪.‬‬ ‫اﻻﻋﱰاض اﻟﺜﺎﻟﺚ‬ ‫اﻋﺘﻘﺎد اﳌﻌﱰض ﺑﺄن اﳌﻬﺪي اﳌﻨﺘﻈﺮ و‪‬ﻟﺪ وو‪‬ﺟﺪ‪ ..‬واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﰲ ﲨﻠﺔ ﻣﺎ ﺭﺩ ﺑﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻣﻴﺔ –‪:‬‬‫))ﺇ‪‬ﻢ ﻳﻈﻨﻮﻥ ﺃﻥ ﺇﻣﺎﻣﻬﻢ ﻣﻮﺟﻮﺩ ﻭﻣﻌﺼﻮﻡ؛ ﻭﻫﻮ ﻣﻔﻘـﻮﺩ‬ ‫ﻣﻌﺪﻭﻡ((!)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﻷﻥﱠ ﺍﳌﻬ ‪‬ﺪ ‪‬ﻱ ﺍﳌﻨﺘﻈ ‪‬ﺮ ﻗﺪ ‪‬ﻭﻟ‪‬ـﺪ‪‬‬ ‫ﻭ ‪‬ﻭ ﹺﺟ ‪‬ﺪ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺑﻌﻀﻬﻢ ﺃﻧﻜﺮ ﻭﺟﻮﺩﻩ ﺃﺻ ﹰﻼ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﺑـﻦ‬‫ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ)‪ (٢‬ﻭﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ]ﺑﻦ ﻗﺎﻧﻊ)‪ (١)[(٣‬ﻭﻏﲑﳘﺎ ﻣﻦ ﺃﻫـﻞ‬ ‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ‪.٩٠/١‬‬‫‪ ( ٢‬ﻫﻮ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑـﻦ ﻳﺰﻳـﺪ ﺍﻟﻄـﱪﻱ ﺍﻟﺒﻐـﺪﺍﺩﻱ )‪-٢٢٤‬‬‫‪٣١٠‬ﻫـ( ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﳌﺆﻟﻔـﺎﺕ ﺍﻟﺸـﻬﲑﺓ‪،‬‬‫ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ‪ ،١٠٨-١٠٦/٢‬ﺍﻟﺸﺬﺭﺍﺕ ‪ ،٢٦٠/٢‬ﺍﻷﻋـﻼﻡ‬ ‫‪ .٦٩/٦‬ﻭﺍﻧﻈﺮ ﻗﻮﻟﻪ ﰲ ﺗﺎﺭﳜﻪ ‪.٥٠-٤٩/١١:‬‬‫‪ ( ٣‬ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﲔ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﻗﺎﻧﻊ ﺑﻦ ﻣﺮﺯﻭﻕ ﺑﻦ ﻭﺍﺛﻖ ﺍﻷﻣﻮﻱ ﺑـﺎﻟﻮﻻﺀ‬‫ﺍﻟﺒﻐﺪﺍﺩﻱ )‪٣٥١-٢٦٦‬ﻫـ(‪ ،‬ﻣﻦ ﺣﻔﺎﻅ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺎﻥ ﻳﺮﻣﻰ ﺑﺎﳋﻄﺄ ﰲ‬

‫‪ ٦٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺍﻟﻌﻠﻢ ﺑﺎﻷﻧﺴﺎﺏ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ‪ :‬ﺇﻥ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺴﻜﺮﻱ ﱂ ﻳﻜﻦ‬ ‫ﻟﻪ ﻧﺴﻞﹲ ﻭﻻ ﻋﻘﺐ‪ ،‬ﺍﻧﺘﻬﻰ)‪.(٢‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻭﻟﻮ ﻓﹸ ﹺﺮﺽ‪ ‬ﻭﻻﺩﺗ‪‬ﻪ – ﻛﻤﺎ ﻳﺪﻋﻲ ﺫﻟـﻚ ﺍﻟﺮﺍﻓﻀـﺔ ﻭﻣـﻦ‬‫ﻭﺍﻓﻘﻬﻢ – ﻓﻠﻴﺲ ﻫﻮ ﺑﺎﳌﻬﺪﻱ ﺍﳌﻨﺘﻈﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﺑﻞ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻋﺘﻘﺎﺩ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﻗﺪ ﺭﺩﻭﺍ ﻋﻠﻴﻬﻢ ﺭﺩﹰﺍ ﺑﻠﻴﻐﹰﺎ‪.‬‬ ‫ﻭﻫﺬﺍ ﺃﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺳﻮﺀ ﻋﻘﻴﺪﺗﻪ‪.‬‬ ‫اﻻﻋﱰاض اﻟﺮاﺑﻊ‬ ‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻫﺠﻮ‪ ‬ﻟﻠﻤﻬﺪي ! واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺍﻹﻣﺎﻣﻴﺔ)‪:(٣‬‬‫ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻟﻪ \"ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ \"‪ ،‬ﺍﻧﻈﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺴﺘﻄﺮﻓﺔ ﺹ‪ ،٩٥‬ﻟﺴـﺎﻥ‬ ‫ﺍﳌﻴﺰﺍﻥ ‪ ،٣٨٣/٣‬ﺍﻷﻋﻼﻡ ‪.٢٧٢/٣‬‬ ‫‪ ( ١‬ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻭﰲ ﺍﻷﺻﻞ )ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ( ﺑﺪﻭﻥ ﺍﻟﻨﺴﺒﺔ‪.‬‬ ‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ )‪ ،(٨٧/٤ ،١٢٢/١‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻣﺘﻘﺎﺭﺑﺔ‪.‬‬‫‪ ( ٣‬ﺍﻹﻣﺎﻣﻴﺔ ‪ :‬ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﺗﻘﻮﻝ ﺑﺈﻣﺎﻣﺔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪‬‬‫ﺑﻌﺪ ﺍﻟﻨﱯ ‪ ‬ﻭﺃ‪‬ﺎ ﻷﺑﻨﺎﺀ ﻭﺃﺣﻔﺎﺩ ﻋﻠﻲ ﻳﺘﻮﺍﺭﺛﻮ‪‬ﺎ‪ ،‬ﻭﻫﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ‪ :‬ﻋﻠـﻲ‪،‬‬‫ﺍﳊﺴﻦ‪ ،‬ﺍﳊﺴﲔ‪ ،‬ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ،‬ﺍﻟﺒﺎﻗﺮ‪ ،‬ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺍﻟﻜﺎﻇﻢ‪ ،‬ﺍﻟﺮﺿﺎ‪ ،‬ﺍﳉﻮﺍﺩ‪،‬‬‫ﺍﳍﺎﺩﻱ‪ ،‬ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﺍﳌﻬﺪﻱ‪ ،‬ﻭﺑﻪ ﺍﻧﺘﻬﺖ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﺗﻔﺘـﺮﻕ ﺍﻹﻣﺎﻣﻴـﺔ ﺇﱃ‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫))ﺇ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﳌﻨﺘ ﹶﻈﺮ ﺩﺧﻞ ﺍﻟﺴﺮﺩﺍﺏ ﻭﻋﻤﺮﻩ ﺳﻨﺘﺎﻥ ﺃﻭ‬‫ﺛﻼ ﹲﺙ ﺃﻭ ﲬ ‪‬ﺲ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﻤﻦ ﻻ ﺗﻮﺿﺄ ﻭﻻ ﺻﻠﱠﻰ ﻭﻫﻮ‬‫ﲢﺖ ﺣ‪ ‬ﺠﺮﹺ ‪‬ﻭﻟ‪‬ﻴ‪‬ﻪ ﰲ ﻧﻔﺴﻪ ﻭﻣ‪‬ﺎ‪‬ﻟ‪‬ﻪ ﻟﻮ ﻛﺎﻥ ﻣﺸﻬﻮﺩﺍﹰ ﺑﺎﻟﻌﻴﺎﻥ ﳌﺎ ﺟﺎﺯ‬ ‫ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺇﻣﺎ ‪‬ﻡ ﺃﻫ ﹺﻞ ﺍﻹﳝﺎ ‪‬ﻥ(()‪ ،(١‬ﺃﻱ ﰲ ﺫﻟﻚ ﺍﻷﻭﺍﻥ‪.‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻫﺬﺍ ﻛﻼﻡ ﻓﻴﻪ ‪‬ﻫﺠ‪ ‬ﻮ ﻟﻺﻣﺎﻡ ﻭﺗﺮ ‪‬ﻙ ﻟﻸﺩﺏ ﻣﻌﻪ‪ ،‬ﻓﻬﻮ ﻛﻼﻡ‬ ‫ﺷﻨﻴﻊ((‪.‬‬‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻫﻮ ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ ﻋﻠـﻰ ﻓـﺮﺽ‬‫ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳊﺒﻴﺒﻪ ‪/٢]  :‬ﺃ[‬ ‫‪) ‬ﺍﻟﺸــﻮﺭﻯ‪ ،(٥٢:‬‬ ‫‪) ‬ﺍﻟﻀﺤﻰ‪.(٨–٦:‬‬‫ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻻ ﻳﺪﺭﻱ ﻣﺎﺫﺍ ﻳﻘﻮﻝ ﻟﺴﻮﺀ ﻓﻬﻤـﻪ ﻟﺘﻌﺼـﺒﻪ‬ ‫ﳉﻤﺎﻋﺘﻪ!‪.‬‬‫ﲬﺲ ﻋﺸﺮﺓ ﻓﺮﻗﺔ )ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ﺹ‪ ،٢٣‬ﻭ‪ ٥٣‬ﻭﻣـﺎ ﺑﻌـﺪﻫﺎ‪،‬‬‫ﻣﻘــﺎﻻﺕ ﺍﻹﺳــﻼﻣﻴﲔ‪ ،٩٨/١‬ﺍﳌﻠــﻞ ﻭﺍﻟﻨﺤــﻞ‪ ،(١٦٢/١‬ﻭﺍﻗــﺮﺃ‬ ‫ﺍﳌﻨﻬﺎﺝ‪.٤٧٤-٤٧٣/٣ ،٤٧٣-٤٧٢/٢‬‬ ‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ‪ ،١٢٢/١‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻣﻠﺨﺼﺔ ﻣﻨﻪ‪ ،‬ﻭﺍﻗﺮﺃﻩ ﰲ ‪.٨٨-٨٧/٤:‬‬

‫‪ ٦٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﺨﺎﻣﺲ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ أﻃﻠﻖ اﻟﻜﻔﻮر واﻟﻈﻠﻮم ﻋﻠﻰ اﳌﻬﺪي ! واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬‫))ﻓﻬﻢ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋﻮﻥ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﳌﻌﺼﻮﻡ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﳍـﻢ ﺇﻣـﺎﻡ‬ ‫ﻣﻮﺟﻮﺩ ﻳﺄﲤﻮﻥ ﺑﻪ ﺇﻻ ﻛﻔﻮﺭ ﺃﻭ ﻇﻠﻮﻡ(()‪.(١‬‬ ‫ﻭﻗﺎﻝ ﰲ ﳏﻞ ﺁﺧﺮ‪:‬‬‫))ﻭﻫﺆﻻﺀ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﳌﻌﺼﻮﻡ ﻻ ﻳ‪‬ﻮ ‪‬ﺟﺪﻭﻥ ﻣﺴﺘﻌﻴﻨﲔ ﰲ‬‫ﺃﻣﻮﺭﻫﻢ ﺇﻻ ﺑﻐﲑﻩ‪ ،‬ﺑﻞ ﻫﻢ ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﳌﻌﺼﻮﻡ‪ ،‬ﻭﺇﳕﺎ ﻳﺴـﺘﻌﻴﻨﻮﻥ‬ ‫ﺑﻜﻔﻮﺭ ﺃﻭ ﻇﻠﻮﻡ(()‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻨﻪ ﺷﻨﻴﻊ ﻭﻗﺒﻴﺢ‪ ،‬ﻷﻧﻪ ﺃﻃﻠﻖ ﺍﻟﻜﻔﻮﺭ ﻭﺍﻟﻈﻠﻮﻡ‬ ‫ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ((!‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻫﺬﺍ ﻣﻦ ﺳﻮﺀ ﻓﻬﻤﻪ؛ ﻷﻥ ﻣﺮﺍﺩ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﺃﻥ ﻣﻌﺎﻣﻠﺘـﻬﻢ‬ ‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ‪ ،٥٥٢/١‬ﻭﲟﺜﻠﻪ ﻗﺎﻝ ﰲ ‪ ،١١٥/٤:‬ﻭﺍﻗﺮﺃ ﻛﺬﻟﻚ ‪.٣٨٠/٣‬‬‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ‪ ،١١٢-١١١/٤‬ﻭﺍﻗﺮﺃ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺍﺳﺘﻌﺎﻧﺔ ﺍﻟﺸﻴﻌﺔ‬ ‫ﺑﺎﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ‪.١٥٥/٥ ،٣٧٤/٣:‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﳐﺎﻟﻔﺔ ﳌﻘﺘﻀﻰ ﺩﻋﻮﺍﻫﻢ‪ ،‬ﻷﻥ ﻣﻘﺘﻀﺎﻫﺎ ﺃﻥ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻻ ﺗﻜـﻮﻥ ﺇﻻ‬‫ﺑﺎﳌﻌﺼﻮﻡ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻫﺆﻻﺀ ﻳﺴﺘﻌﻴﻨﻮﻥ ﰲ ﺃﻣﻮﺭﻫﻢ ﺧﺼﻮﺻـﺎﹰ ﰲ‬‫ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺇﻣﺎ ﺑﻜﺎﻓﺮ ﺃﻭ ﻇﺎﱂ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻣﻨـﻬﻢ ﰲ‬ ‫ﻏﺎﻟﺐ ﺍﻷﻋﺼﺎﺭ‪.‬‬‫ﻓﺄ ‪‬ﻑ ﻟﻘﻮﻡ ﻳﺪ‪‬ﻋﻮﻥ ﺇﻣﺎﻣﺔ ﻣﻌﺼﻮﻡ‪ ،‬ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻐﲑﻩ ﻣـﻦ‬ ‫ﻛﻔﻮﺭ ﺃﻭ ﻇﻠﻮﻡ!‪.‬‬ ‫اﻻﻋﱰاض اﻟﺴﺎدس‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ﺷ‪‬ﺒﻪ اﻹﻣﺎﻣﻴﺔ ﺑﺎﻟﻜﻔﺎر ! واﻟﺮد ﻋﻠﻴﻪ‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ– ﰲ ﻣﻦ ﻳﻨﺎﺩﻱ ﺍﳌﻨﺘﻈﺮ ﻭﻳﻌﻠـﻖ ﺃﺳـﺒﺎﺏ‬ ‫ﺳﻌﺎﺩﺗﻪ ﺑﻪ ‪:-‬‬ ‫‪‬‬‫‪) ‬ﺍﻟﻜﻬﻒ‪ (١٠٤:‬ﻭﺷﺒﻬﻬﻢ ﲟـﻦ ﻳـﺪﻋﻮ)‪(١‬ﻣـﻦ ﻻ‬ ‫ﻳﺴﺘﺠﻴﺐ ﺩﻋﺎﺀَﻩ‪.‬‬‫ﰒ ﻗﺎﻝ ﺑﻌﺪ ﻛﻼﻡ‪)) :‬ﻭﺍﳌﻘﺼﻮﺩ‪ :‬ﺃﻥ ﻛ ﹰﻼ ﻳﺪﻋﻮ ﻣﻦ ﻻ ﻳﻨﻔﻊ‬ ‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﻳﺪﻋﻮﻥ( ﺑﺎﳉﻤﻊ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ‪.‬‬

‫‪ ٧٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺩﻋﺎﺅﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻭﻟﺌﻚ ﺍﲣﺬﻭﻫﻢ ﺁﳍﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻳﻘﻮﻟـﻮﻥ‪ :‬ﻫـﻮ‬ ‫ﺇﻣﺎﻡ(()‪.(١‬‬‫]ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﺷﺒﻪ ‪‬ﻢ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ[)‪ (٢‬ﺃﻥ‬ ‫ﺍﳌﻬﺪﻱ ﻫﻮ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻬﺬﺍ ﺃﻣﺮ ﺷﻨﻴﻊ ﻻ ﺷﻚ ﻓﻴﻪ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻻ ﺷﻨﺎﻋﺔ ﰲ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ ﺇﳕﺎ ﺷﺒﻬﻬﻢ ‪‬ﻢ ﰲ ﺩﻋﺎﺋﻬﻢ ﻣﻦ ﻻ‬‫ﻳﺴﺘﺠﻴﺐ ﺩﻋﺎﺀﻫﻢ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﻫﻢ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻨﻔﻌﻬﻢ‪ ،‬ﻭﻛـﻢ ﻣـﻦ‬‫ﻣﺆﻣﻦ ﻳﺸﺎﺑﻪ ﺑﻌﺾ ﺍﻟﻜﻔﺎﺭ ﰲ ﺑﻌﺾ ﺍﳋﺼﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ‪ ،‬ﻭﻻ ﳜـﺮﺝ‬‫ﺑﺬﻟﻚ ﻋﻦ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀﺔ ﻳﺸﺎ‪‬ﻮﻥ ﺍﻟﻜﻔﺎﺭ ﰲ ﻛﺜﲑ ﻣﻦ ﺧﺼﺎﳍﻢ‪،‬‬ ‫ﻭﻗﺪ ﳜﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﻌﻀﻬﻢ‪.‬‬ ‫‪ ( ١‬ﱂ ﺃﻫﺘﺪ ﺇﻟﻴﻪ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.‬‬‫‪ ( ٢‬ﻫﻜﺬﺍ ﺗﻮﺻﻠﺖ ﺇﱃ ﻗﺮﺍﺀﺓ ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻏـﲑ ﻭﺍﺿـﺤﺔ ﰲ‬‫ﺍﳌﺼﻮﺭﺓ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﻠﺤﻘﺔ ﰲ ﺍﳍﺎﻣﺶ ﲜﺮ ﺧﻂ‪ ،‬ﻭﰲ ﺁﺧﺮﻫﺎ ‪\":‬ﺻﺢ\"‪ ،‬ﻭﺍﷲ‬ ‫ﺃﻋﻠﻢ ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﺴﺎﺑﻊ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀﻞ ﻋﻠ‪‬ﻴﺎ ﻋﻠﻰ اﻟﺤﺴﲔ ‪ ! . .‬واﻟﺮد ﻋﻠﻴﻪ‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﰲ ﺭﺩ ﻣﻦ]‪/٢‬ﺏ[ ﻳﺘﺨﺬ ﺍﳌﺄﰎ ﺍﳊﺮﺍﻡ ﻳﻮﻡ‬ ‫ﻣﻮﺕ ﺍﳊﺴﲔ‪: – ‬‬‫))ﻭﻗﺪ ﻗﺘﻞ ﺃﺑﻮﻩ ﻇﻠﻤﺎﹰ ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﻨﻪ‪ ،‬ﻭﻗﺘـﻞ ﻋﺜﻤـﺎﻥ‪‬‬‫ﻭﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ﺃﺿﻌﺎﻑ ﻣﺎ ﺗﺮﺗـﺐ ﻋﻠـﻰ ﻗﺘـﻞ‬ ‫ﺍﳊﺴﲔ‪ ‬ﻭﻛﺎﻥ ﻗﺘﻠﻪ ﺃﻭﻝ ﺍﻟﻔﱳ ﺍﻟﻌﻈﻴﻤﺔ ﺑﻌﺪ ﻣﻮﺗﻪ‪.(١)(( ‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ – ﰲ ﺍﻷﻭﻝ)‪:– (٢‬‬‫))ﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻷﻥ ﺍﳊﺴﲔ ﺑﻀﻌﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻓﻬـﻮ‬ ‫ﺃﻓﻀﻞ ﻣﻦ ﺃﺑﻴﻪ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﺑﻞ ﻫﻮ ﺻﺤﻴﺢ‪ ،‬ﻷﻥ ﺍﳊﺴﲔ ‪ ‬ﻭﺇﻥ ﻛﺎﻥ ﺭﳛﺎﻧﺔ ﺍﻟﺮﺳﻮﻝ‬‫‪ ،‬ﻭﻗﺮﺓ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻣﻦ ﺳﺎﺩﺍﺕ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﺑﻦ ﺑﻨﺘﻪ‪ ،‬ﻓﻠﻪ ﻣـﻦ ﻫـﺬﻩ‬‫ﺍﳊﻴﺜﻴﺔ ﺃﻓﻀﻠﻴﺔ ﺟﺰﺋﻴﺔ‪ ،‬ﻟﻜﻦ ﺃﺑﻮﻩ ﺃﻓﻀﻞ ﻣﻨﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺮﺏ ﻋﻨﺪ‬ ‫‪ ( ١‬ﱂ ﺃﻫﺘﺪ ﺇﻟﻴﻪ ﰲ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪ ( ٢‬ﺃﻱ ﰲ ﻛﻮﻥ ﻋﻠﻲ ‪ ‬ﺃﻓﻀﻞ ﻣﻦ ﺍﺑﻨﻪ ﺍﳊﺴﲔ‪.‬‬

‫‪ ٧٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺜﻮﺍﺏ ﻟﺪﻳﻪ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﳌﺘﻜـﺎﺛﺮﺓ‬‫ﻭﻧﺼﻮﺹ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻏﲑ ﻭﺍﺣﺪ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬‫ﻋﻠﻰ ﺃﻓﻀﻠﻴﺘﻪ ﺑﻌﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺑﻞ ﺑﻌﻀﻬﻢ ﺭﺟﺤـﻪ ﻋﻠـﻰ ﻋﺜﻤـﺎﻥ‪،‬‬ ‫ﻭﺑﻌﻀﻬﻢ ﺗﻮﻗﻒ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻗﺎﻝ – ﰲ ﺍﻟﺜﺎﱐ)‪)) :– (١‬ﺇﻧﻪ ﻏﲑ ﺻﺤﻴﺢ((‪.‬‬‫ﻗﻠﺖ‪ :‬ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻥ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﻗﺘﻞ ﻋﺜﻤـﺎﻥ ‪‬‬‫ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﱳ ﻭﺃﺻﻨﺎﻑ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﻔﺴﺎﺩ ﺍﻟﺒﺎﻗﻴﺔ ﺁﺛﺎﺭﻫﺎ ﺇﱃ ﺁﺧﺮ‬‫ﺍﻟﺰﻣﺎﻥ ﱂ ﻳﺘﺮﺗﺐ ﻣﺜﻠﻪ ﻋﻠﻰ ﻗﺘﻞ ﺍﳊﺴﲔ ‪ ‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻞ ﻛﻞ)‪(٢‬‬‫ﻣﻨﻬﻤﺎ ﻣﻦ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻋﻨﺪ ﻣﻦ ﻟﻪ ﻋﻠﻢ ﺑﺎﻷﺧﺒـﺎﺭ‬ ‫ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬‫‪ ( ١‬ﺃﻱ ﰲ ﺗﺮﺗﺐ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ﻋﻠﻰ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ‪ ‬ﺃﺿﻌﺎﻑ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠـﻰ‬ ‫ﻗﺘﻞ ﺍﳊﺴﲔ‪. ‬‬ ‫‪ ( ٢‬ﻛﻠﻤﺔ )ﻛﻞ( ﻛﺘﺒﻬﺎ ﺍﻟﻨﺎﺳﺦ ﺑﲔ ﺍﻟﺴﻄﺮﻳﻦ ﻓﻮﻕ )ﻗﺘﻞ(‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﺜﺎﻣﻦ‬ ‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ إﻧﻜﺎر ﻋﻠﻰ ﺧﻼﻓﺔ ﻋﻠ ‪‬ﻲ ‪ ! . .‬واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﻧﻘﻞ ﺍﳌﺬﺍﻫﺐ‪:‬‬‫ﺫﻫﺒﺖ ﺍﻹﻣﺎﻣﻴﺔ ﺇﱃ ﺃﻥ ﺍﷲ ﻋﺪﻝ ﺣﻜﻴﻢ)‪ ،(١‬ﰒ ﻗـﺎﻝ ﺑﻌـﺪ‬‫ﻛﻼﻡ ﻛﺜﲑ‪ :‬ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺫﻫﺒﻮﺍ ﺇﱃ ﺧﻼﻑ ﺫﻟﻚ)‪ .. (٢‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪:‬‬‫ﻭﺇﻥ ﺍﻹﻣﺎﻡ – ﺃﻱ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ – ﺑﻌﺪﻩ ‪ ‬ﺃﺑﻮ ﺑﻜﺮ ﲟﺒﺎﻳﻌﺔ ﻋﻤﺮ‬‫ﻟﻪ ﺑﺮﺿﺎﺀ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﺳﺎﱂ ﻭﺃﺳﻴﺪ ﻭﺑﺸﲑ‪ ،‬ﰒ ﻣﻦ ﺑﻌﺪﻩ ﻋﻤﺮ ﺑﻨﺺ‬‫ﺃﰊ ﺑﻜﺮ ﰒ ﻋﺜﻤﺎﻥ ﺑﻨﺺ ﻋﻤﺮ ﻋﻠﻰ ﺳﺘﺔ‪ ،‬ﻓﺎﺧﺘﺎﺭﻩ ﺑﻌﻀـﻬﻢ ﰒ)‪(٣‬‬ ‫ﻋﻠﻲ‪ ‬ﳌﺒﺎﻳﻌﺔ ﺍﳋﻠﻖ ﻟﻪ)‪.(٤‬‬‫ﻓﺮﺩ‪ ‬ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺑﻌﺾ ﻣﺎ ﻧﺴﺐ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ ﰲ‬‫ﻛﻼﻡ ﻃﻮﻳﻞ ‪ ..‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪)) :‬ﻓﺘﺨﺼﻴﺼﻪ ﻋﻠﻴﺎﹰ ﲟﺒﺎﻳﻌﺔ ]‪/٣‬ﺃ[ ﺍﳋﻠﻖ‬‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،١٢٣/١‬ﻭﺍﻗﺮﺃ ﺭﺩ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻠﻴـﻪ ﰲ ‪ ٢٩٤/٢‬ﻣـﻦ‬ ‫ﺍﳌﺮﺟﻊ ﺍﳌﺬﻛﻮﺭ‪.‬‬ ‫‪ ( ٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.١٢٥/١‬‬ ‫‪ ( ٣‬ﻛﻠﻤﺔ )ﰒ( ﻛﺘﺒﻬﺎ ﺍﻟﻨﺎﺳﺦ ﺑﲔ ﺍﻟﺴﻄﺮﻳﻦ ﻓﻮﻕ ﻋﲔ ﻣﻦ )ﻋﻠﻲ(‪.‬‬ ‫‪ ( ٤‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،١٢٧-١٢٦/١‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻣﻠﺨﺼﺔ‪.‬‬

‫‪ ٧٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻟﻪ ﺩﻭﻥ ﺍﻟﺜﻼﺛﺔ ﻛﻼﻡ ﻇﺎﻫﺮ ﺍﻟﺒﻄﻼﻥ ‪ .. (١)..‬ﺇﱃ ﺃﻥ ﻗﺎﻝ – ﻣـﻊ‬ ‫ﺍﻋﺘﻘﺎﺩﻩ ﺣﻘﻴ‪‬ﺔ ﺧﻼﻓﺔ ﻋﻠﻲ‪ ‬ﺭﺩﺍ ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﻲ–‪:‬‬‫))ﻭﻛﺜﲑ ﻣﻦ)‪ (٢‬ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﺒﺎﻳﻌﻮﻩ‪ ،‬ﺑﻞ ﺻﻨﻒ ﻗﺎﺗﻠﻮﺍ ﻣﻌﻪ‪،‬‬‫ﻭﺻﻨﻒ ﻗﺎﺗﻠﻮﻩ‪ ،‬ﻭﺻﻨﻒ ﱂ ﻳﻘﺎﺗﻠﻮﻩ ﻭﱂ ﻳﻘﺎﺗﻠﻮﺍ ﻣﻌﻪ‪ ،‬ﻓﻜﻴﻒ ﳚـﻮﺯ‬ ‫ﺃﻥ ﻳﻘﺎﻝ ﻓﻴﻪ‪ :‬ﻣﺒﺎﻳﻌﺔ ﺍﳋﻠﻖ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﺫﻟﻚ ﰲ ﺍﻟﺜﻼﺛﺔ؟)))‪.(٣‬‬‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻛﻼﻡ ﻣﻦ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﻭﺍﺭﺩ ﻷﺟـﻞ‬ ‫ﺍﻟﻨﻘﺺ ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺧﻼﻓﺔ ﻋﻠﻲ ‪ ‬ﺑﻌﺪﻡ ﻣﺒﺎﻳﻌﺔ ﺍﳋﻠﻖ ﻟﻪ((‪.‬‬‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺟﻬﻞ ﻣﻦ ﺍﳌﻌﺘﺮﺽ؛ ﻷﻧﻪ ﻣﺎ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺍﻟﻄﻌـﻦ‬‫ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺭﺩ ﺍﻟﺮﺍﻓﻀﻲ ﺍﻟﻜﺬﺍﺏ ﺍﻟﺬﻱ ﻳﻨﻜﺮ‬‫ﺧﻼﻓﺔ ]ﺍﻟﺜﻼﺛﺔ ﻭﻳﺜﺒﺖ ﺧﻼﻓﺔ[)‪ (٤‬ﻋﻠ ‪‬ﻲ ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺃﻧﻪ ﺇﺫﺍ ﺛﺒـﺖ‬‫ﺣﻘﻴﺔ ﺧﻼﻓﺘﻪ ﻣﻊ ﺃﻧﻪ ﻣﺎ ﺑﺎﻳﻌﻪ ﺇﻻ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﻫـﻢ ﻓـﺄﻥ‬‫ﻳﺜﺒﺖ ﺣﻘﻴﺔ ﺧﻼﻓﺘﻬﻢ ﺃﻭﱃ‪ ،‬ﻷﻥ ﺩﻟﻴﻠﻬﺎ ﺃﻗﻮﻯ – ﺳﺒﺤﺎﻥ ﻣﻦ ﺃﻋﻤﻰ‬ ‫ﺑﺼﺎﺋﺮ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺼﻮﺍﺏ–‪.‬‬ ‫‪) ( ١‬ﺍﻟﺒﻄﻼﻥ( ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ ﺍﳌﺨﻄﻮﻁ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪) ( ٢‬ﻛﺜﲑ ﻣﻦ( ﻣﻄﻤﻮﺳﺔ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬‫‪ ( ٣‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،٥٣٥-٥٣٤/١‬ﻭﺍﻟﻌﺒــﺎﺭﺓ ﻣﻠﺨﺼـﺔ ﻣﻨﻪ‪ ،‬ﻭﺍﻗﺮﺃ ﻛﺬﻟﻚ‬ ‫‪.٣٢٦/٤ ،١٠٥/٤‬‬ ‫‪ ( ٤‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﻛﺘﺒﻪ ﺍﻟﻨﺎﺳﺦ ﰲ ﺍﳍﺎﻣﺶ ﲜﺮ ﺧﻂ ﻋﻠﻰ )ﻋﻠﻲ(‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﺘﺎﺳﻊ‬ ‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ذم ﻟﺮأي ﻋﻠﻲ‪ ! . . ‬واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ ‪ -‬ﰲ ﻣﺪﺡ ﺍﻟﺮﺍﻓﻀﺔ ‪:-‬‬‫))ﺃ‪‬ﻢ ﱂ ﻳﻠﺘﻔﺘﻮﺍ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ ﻭﺍﻻﺟﺘـﻬﺎﺩ ﻭﺣﺮﻣـﻮﺍ‬ ‫ﺍﻷﺧﺬ ﺑﺎﻟﻘﻴﺎﺱ ﻭﺍﻻﺳﺘﺤﺴﺎﻥ(()‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﺩﺍﹰ ﻋﻠﻴﻪ ﰲ ﻗﻮﻟﻪ ﻫﺬﺍ ﻭﻣﺎ ﺷﺎﻛﻠﻪ‪:‬‬‫))ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺮﺃﻱ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﺬﻣﻮﻣﹰﺎ ﻓﻼ ﻟﻮﻡ ﻋﻠﻰ ﻣـﻦ‬‫ﻗﺎﻝ ﺑﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺬﻣﻮﻣﺎﹰ ﻓﻼ ﺭﺃﻱ ﺃﻋﻈﻢ ﺫﻣﺎﹰ ﻣـﻦ‬‫ﺭﺃﻱﹴ ﺃﺭﻳﻘﺖ ﺑﻪ ﺩﻡ ﺃﻟﻮﻑ ﻣﺆﻟﻔﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﱂ ﳛﺼﻞ ﺑﻘﺘﻠﻬﻢ‬‫ﻣﺼﻠﺤﺔ ﳍﻢ ﻻ ﰲ ﺩﻳﻨﻬﻢ ﻭﻻ ﺩﻧﻴﺎﻫﻢ‪ ،‬ﺑﻞ ﻧﻘﺺ ﺍﳋﲑ ﻋﻤﺎ ﻛـﺎﻥ‪،‬‬ ‫ﻭﺯﺍﺩ ﺍﻟﺸﺮ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ(()‪.(٢‬‬‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻛﻼﻡ‪ ‬ﺫ‪‬ﻡ ﻓﻴﻪ ﺭﺃ ‪‬ﻱ ﺃﻣـﲑ ﺍﳌـﺆﻣﻨﲔ‪،‬‬ ‫ﻭﻧﺴﺐ ﺇﻟﻴﻪ ﺃﻧﻪ ﺃﺭﺍﻕ ﺩﻡ ﺃﻟﻮﻑ ‪ (( ..‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﻗﺎﻝ‪.‬‬ ‫ﻗﻠﺖ‪:‬‬ ‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ ‪ ،٤٦٩/٢‬ﻭﺍﻧﻈﺮ ﻛﺬﻟﻚ ‪.٤٠٠/٣‬‬ ‫‪ ( ٢‬ﱂ ﺃﻫﺘﺪ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﺺ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.‬‬

‫‪ ٧٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﻇﻦ ﻫﺬﺍ‪ ،‬ﻷﻥ ﻣـﺮﺍﺩﻩ ﺃﻥ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ‬‫ﳚﻮ‪‬ﺯﻭﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺮﺃﻱ ﺍﳊﺎﺻﻞ ﺑﺎﻻﺟﺘﻬﺎﺩ ﺍﳌﻌﺘﱪ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀﺔ‬‫ﳛ ‪‬ﺮﻣﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻋﻠﻴﹰﺎ ﻗﺎﺗﻞ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳـﻼﻡ‪،‬‬‫ﻭﻗﺘﻞ ﻷﺟﻞ ﺫﻟﻚ ﺃﻟﻮﻑ ﻣﻨﻬﻢ ﺃﻳﺎﻡ ﺍﳉﻤﻞ ﻭﺻﻔﲔ‪ ،‬ﻓﻼ ﳜﻠﻮ ﻗﺘﻠـﻪ‬‫ﺇﻳﺎﻫﻢ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﺼﻮﺹ ﻣﻦ ﺍﻟﻨﱯ‪ ‬ﻋﻨﺪﻩ ﲜﻤﻴﻊ)‪/٣] (١‬ﺏ[‬‫ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﱂ ﻳﺜﺒﺖ ﰲ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺇﻥ ﺃﺷﺎﺭ ﺍﻟـﻨﱯ ‪ ‬ﺇﱃ ﺑﻌـﺾ‬‫ﺫﻟﻚ‪ ،‬ﻭﺍﺩﻋﺎﺀ ﺍﻟﺮﺍﻓﻀﺔ ﺫﻟﻚ ﺑﻼ ﺑﺮﻫﺎﻥ)‪ (٢‬ﺑﺎﻃﻞ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜـﻮﻥ‬‫ﺑﺮﺃﻱ ﺣﺎﺻﻞ ﻣﻦ ﺍﺟﺘﻬﺎﺩ ﻣﻌﺘﱪ ﺷﺮﻋﹰﺎ– ﻛﻤﺎ ﻫﻮ ﺍﻟﻈﺎﻫﺮ– ﻓﻌﻠـﻰ‬‫ﻭﻓﻖ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﻣﺄﺯﻭﺭﹰﺍ‪ ،‬ﺑـﻞ ﻳﻜـﻮﻥ‬‫ﻣﺄﺟﻮﺭﺍﹰ‪ ،‬ﻭﻋﻠﻰ ﻃﺒﻖ ﻣﺬﻫﺐ ﺍﻟﺮﺍﻓﻀﺔ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺁﲦﺎﹰ ﻣﺬﻣﻮﻣﺎﹰ‬ ‫ﰲ ﺭﺃﻳﻪ ﻭﺳﻌﻴﻪ ﻻﺭﺗﻜﺎﺑﻪ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬‫ﻓﺄﻑ‪ ‬ﳌﺬﻫﺐ ﻗﻮﻡ ﻳﻠﺰﻡ ﻣﻨﻪ ﺗـﺄﺛﻴﻢ ﺇﻣـﺎﻣﻬﻢ ﺍﳌﻌﺼـﻮﻡ ﰲ‬ ‫ﺯﻋﻤﻬﻢ !‪.‬‬‫ﻓﻤﺎ ﺃﺣﺴﻦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ!‪ ،‬ﻭﻣـﺎ ﺃﻗـﺒﺢ ﻣـﺬﻫﺐ‬ ‫ﺍﻟﺮﺍﻓﻀﺔ!!‪.‬‬‫‪ ( ١‬ﻛﺮﺭ ﺍﻟﻨﺎﺳﺦ ﻛﻠﻤﺔ )ﲜﻤﻴﻊ( ﺑﻜﺘﺎﺑﺘﻬﺎ ﰲ ‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺼـﻔﺤﺔ‪ ،‬ﻭﰲ ﺑﺪﺍﻳـﺔ‬ ‫ﺍﻟﺼﻔﺤﺔ ﺍﻟﺘﺎﻟﻴﺔ !‪.‬‬ ‫‪ ( ٢‬ﻛﺘﺒﻬﺎ ﺍﻟﻨﺎﺳﺦ )ﺑﻞ ﺍﺑﺮﻫﺎﻥ(!‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﻌﺎﺷﺮ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻨﻜﺮ ﻋﺼﻤﺔ اﻷﺋﻤﺔ اﻻﺛﻨﻲ ﻋﺸﺮ ! واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ‪:‬‬ ‫))ﻭﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﺟﺐ ﺍﻻﺗﺒﺎﻉ ﻷﺭﺑﻌﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﻷﻧﻪ ﺃﺣﻘﻬﺎ ﻭﺃﺻﺪﻗﻬﺎ‪.‬‬ ‫ﻭﻷ‪‬ﻢ ﺑﺎﻳﻨﻮﺍ ﲨﻴﻊ ﺍﻟﻔﺮﻕ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ‪.‬‬ ‫ﻭﻷ‪‬ﻢ ﺟﺎﺯﻣﻮﻥ ﺑﺎﻟﻨﺠﺎﺓ ﻷﻧﻔﺴﻬﻢ‪.‬‬ ‫ﻭﻷ‪‬ﻢ ﺃﺧﺬﻭﺍ ﺩﻳﻨﻬﻢ ﻋﻦ ﺍﻷﺋﻤﺔ ﺍﳌﻌﺼﻮﻣﲔ((‪ ،‬ﺍﻧﺘﻬﻰ)‪.(١‬‬‫ﻭﺍﳌﻌﺼﻮﻣﻮﻥ ﻋﻨﺪﻫﻢ ﻣﻨﺤﺼﺮﻭﻥ ﰲ ﺍﺛﲏ ﻋﺸﺮ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ‬‫ﻳﻘﻠﺪﻭﻥ ﰲ ﻋﻘﺎﺋﺪﻫﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻣﻦ ﻟﻴﺲ ]ﻣـﻦ ﺍﳌﻌﺼـﻮﻣﲔ‪ ،‬ﻭﻻ‬‫ﺃﻭﻟﺌﻚ ﺃﺧﺬﻭﺍ[)‪ (٢‬ﻣﻦ ﺍﳌﻌﺼﻮﻣﲔ ﺑﺎﻃﻠﻬﻢ)‪ ،(٣‬ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‬‫ﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﻧﺴﺒﺔ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺇﱃ ﻏﲑ ﺍﳌﻌﺼـﻮﻡ‪،‬‬‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ٩٧/٢‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺼﺮ ﺍﳌﺆﻟـﻒ ﻛـﻼﻡ ﺍﻟﺮﺍﻓﻀـﻲ‬ ‫ﻭﺗﺼﺮﻑ ﻓﻴﻪ‪.‬‬‫‪ ( ٢‬ﻫﻜﺬﺍ ﻗﺮﺃﺕ ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻣﻠﺤﻘﺔ ﺑﺎﳍﺎﻣﺶ ﲜﺮ ﺧﻂ‪ ،‬ﻭﻏـﲑ‬ ‫ﻭﺍﺿﺤﺔ ﰲ ﺍﳌﺼﻮﺭﺓ‪.‬‬ ‫‪ ( ٣‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺑﺎﻃﻠﺔ(‪ ،‬ﻭﻟﻌﻞ ﺍﻷﻭﱃ ﻣﺎ ﺃﺛﺒﺘﻪ ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ‪.‬‬

‫‪ ٧٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻓﺎﻧﻈﺮ ﰲ ﻛﺘﺒﻬﻢ ﻛﻲ ﺗﻌﻠﻢ ﺻﺪﻕ ﻣﺎ ﻗﻠﻨﺎ‪.‬‬ ‫ﻭﺭ ‪‬ﺩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﻭﻣﺎ ﻳﺸﺒﻬﻪ ﺑﻘﻮﻟﻪ‪:‬‬‫ﻭﻫﺆﻻﺀ ﻟﻴﺴﻮﺍ)‪ (١‬ﻣﻌﺼﻮﻣﲔ ﺑﺎﻻﺗﻔﺎﻕ ﻭﻻ ﻣﻘﻄﻮﻋـﹰﺎ ﳍـﻢ‬‫ﺑﺎﻟﻨﺠﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﺮﺍﻓﻀﺔ ﻻ ﻳﺘﺒﻌﻮﻥ ﺇﻻ ﺃﺋﻤﺔ ﻻ ﻳﻘﻄﻌﻮﻥ ﺑﻨﺠﺎ‪‬ﻢ ﻭﻻ‬ ‫ﺳﻌﺎﺩ‪‬ﻢ ﻓﻠﻢ ﻳﻜﻮﻧﻮﺍ ﻗﺎﻃﻌﲔ ﻻ ﺑﻨﺠﺎ‪‬ﻢ ﻭﻻ ﺑﻨﺠﺎﺓ ﺃﺋﻤﺘﻬﻢ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻓﺎﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻧﻜﺮ ﻋﺼﻤﺔ ﺍﻷﺋﻤﺔ ﺍﻻﺛﲏ)‪ (٣‬ﻋﺸـﺮ‪ ،‬ﻭﻛـﺬﺍ‬‫ﺃﻧﻜﺮ ﻛﻮ‪‬ﻢ ﺑﺎﻻﺗﻔﺎﻕ ﻣﻘﻄﻮﻋﹰﺎ ﳍﻢ ﺑﺎﻟﻨﺠﺎﺓ‪ ،‬ﻭﺍﳊﺎﻝ ﺃﻥ ﻓﻴﻬﻢ ﻋﻠﻴﺎﹰ‬‫ﻭﺍﳊﺴﲔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻓﻬﺬﺍ ﻗﻮﻝ ﻗﺒﻴﺢ ﻭﻛﻼﻡ ﻭﺍﻗـﻊ ﰲ‬ ‫ﻏﺎﻳﺔ ﺍﻟﻘﺒﺢ ﻭﺍﻟﺸﻨﺎﻋﺔ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﺯﻋﻢ‪ ،‬ﻷﻥ ﻣﺮﺍﺩﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﻫﻬﻨﺎ ﻣﻦ ﻟﻴﺲ‬ ‫ﲟﻌﺼﻮﻡ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪﻫﻢ ﳑﻦ ﻳﻘﻠﺪﻭ‪‬ﻢ ﰲ ﺩﻳﻨﻬﻢ‪.‬‬ ‫ﻓﺎﻓﻬﻢ ﺇﻥ ﻛﻨﺖ ﺫﺍ ﻓﻬﻢ ‪.‬‬ ‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪\" :‬ﻟﻴﺲ\" ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﻭﺍﳌﺜﱭ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٤٨٩/٣‬‬ ‫‪ ( ٣‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺍﺛﲏ( ﻧﻜﺮﺓ‪ ،‬ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﺤﺎدي ﻋﺸﺮ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀﻞ اﻟﻔﻘﻬﺎء اﻷرﺑﻌﺔ وﻏﲑﻫﻢ ﻋﻠﻰ اﻟﻌﺴﻜﺮﻳ‪‬ﲔ !‬ ‫واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﰲ ﻭﺳﻂ ﻛﻼﻡ –‪:‬‬‫ﻣﺜﻞ ﻣﺎﻟﻚ ﻭﺍﻟﻠﻴﺚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺜﻮﺭﻱ ]‪/٤‬ﺃ[‬‫ﻭﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺃﰊ ﻋﺒﻴﺪ ﺃﻋﻠﻢ ﻭﺃﻓﻘـﻪ‬ ‫ﻣﻦ ﺍﻟﻌﺴﻜﺮﻳ‪ ‬ﹺﲔ)‪ (١‬ﻭﺃﻣﺜﺎﳍﻤﺎ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﺃﻓﺎﺩ ﻛﻼﻣﻪ ﺃ‪‬ﻢ ﺃﻓﻀﻞ ﻣﻨﻬﻤﺎ ﻭﻣﻦ ﺃﻣﺜﺎﳍﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﻏـﲑ‬‫‪ ( ١‬ﺍﻟﻌﺴﻜﺮﻳـﺎﻥ‪ ،‬ﳘﺎ ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﻟـﻬﺎﺩﻱ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﺍﺩ )‪-٢١٤‬‬‫‪٢٥٤‬ﻫـ( ﻭﺍﺑﻨﻪ ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﻦ ﺍﳋﺎﻟﺺ )‪٢٦٠-٢٣٢‬ﻫـ(‪ ،‬ﻭﻋﺮﻓـﺎ‬‫ﺑﺎﻟﻌﺴﻜﺮﻳﲔ ﻧﺴﺒﹰﺔ ﺇﱃ ﻣﻮﺿﻊ ﲟﺪﻳﻨﺔ )ﺳﺎﻣﺮﺍﺀ( ﻳﻌﺮﻑ ﺑﺎﻟﻌﺴـﻜﺮ‪ ،‬ﺗﺮﲨـﺔ‬‫ﺍﻷﻭﻝ ﰲ ‪ :‬ﺍﻟﺸﺬﺭﺍﺕ ‪ ،١٢٨/٢‬ﺍﻷﻋﻼﻡ ‪ ،١٤٠/٥‬ﻭﺗﺮﲨـﺔ ﺍﻟﺜـﺎﱐ ﰲ ‪:‬‬ ‫ﺍﻟﺸﺬﺭﺍﺕ ‪ ،١٤١/٢‬ﺍﻷﻋﻼﻡ ‪.٢١٥/٢‬‬‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،٤٠٢/٣‬ﻭﺍﻧﻈﺮ ﻛﺬﻟﻚ ‪ ٤٧٢-٤٧٠/٢‬ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﺷﻴﺦ‬‫ﺍﻹﺳﻼﻡ ﺃﲰﺎﺀ ﻛﺜﲑ ﻣﻦ ﺃﻋﻼﻡ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺋﻤﺘﻬﻢ – ﻣﺎ ﻋﺪﺍ ﺃﰊ ﻋﺒﻴـﺪ ‪،-‬‬ ‫ﻭﺍﳌﺆﻟﻒ ﺍﺧﺘﺼﺮ ﰲ ﺍﻻﲰﺎﺀ‪ ،‬ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﺗﺮﺗﻴﺒﻬﺎ ﰲ ﺍﳌﻨﻬﺎﺝ‪.‬‬

‫‪ ٨٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﺻﺤﻴﺢ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻫﻮ ﺻﺤﻴﺢ‪ ،‬ﻷﻧﻪ ﻣﺎ ﺍ ‪‬ﺩﻋﻰ ﺃﻓﻀﻠﻴﺘﻬﻢ ﻋﻠﻴﻬﻢ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ؛‬‫ﻭﺇﳕﺎ ﺍﺩﻋﻰ ﺃﻋﻠﻤﻴﺘﻬﻢ ﻭﺃﻓﻘﻬﻴﺘﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺷﻚ ﻓﻴﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬‫ﺍﶈﻘﻘﲔ ﺍﳌﻨﺼﻔﲔ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻓﻀﻠﻴﺘﻬﻢ ﻋﻠﻴﻬﻢ ﻋﻨـﺪ ﺍﷲ‪،‬‬ ‫ﻷﻧﻪ ﻏﻴﺐ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﺃﻭ ﻣﻦ ﺃﻋﻠﻤﻪ‪.‬‬ ‫اﻻﻋﱰاض اﻟﺜﺎﻧﻲ ﻋﺸﺮ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺎﺋﻞ ﺑﻨﺒﻮة ﻳﺰﻳﺪ وﻛﻔﺮ اﻟﺤﺴﲔ! واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﰲ ﺷﻴﺦ ﻣﺎﺕ ﳐﻄﺌﲔ ﰲ ﻗﻄﻌﻬﻢ ﺑﺎﻟﻨﺠﺎﺓ‪،‬‬‫ﻓﺨﻄﺄ ﺍﻟﺸﻴﻌﺔ ﰲ ﻗﻄﻌﻬﻢ ﺑﺎﻟﻨﺠﺎﺓ ﺃﻋﻈﻢ ﻭﺃﻋﻈﻢ‪ .. .. ،‬ﻭﺣﻴﻨﺌـﺬ‬‫ﻓﻴﻜﻮﻥ ﻃﺮﻳﻖ ﻣﻦ ﻳﻌﺘﻘﺪ ﺃﻥ ﻳﺰﻳﺪ ﻛﺎﻥ ﻧﺒﻴﺎﹰ ﻣـﻦ ﺍﻷﻧﺒﻴـﺎﺀ ﺍﻟـﺬﻳﻦ‬‫ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ‪ ،‬ﻭﺃﻥ ﺍﳋﻤﺮ ﺣﻼﻝ ﻷﻧﻪ ﺷﺮ‪‬ﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻳﺰﻳﺪ ﻛـﺎﻥ‬‫ﻣﻨﻬﻢ ]ﻃﺮﻳﻘﹰﺎ[ ﺻﻮﺍﺑﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﺰﻳﺪ ﻧﺒﻴﹰﺎ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺧﺮﺝ ﻋﻠـﻰ‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻧﱯ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﻓﻴﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﻛﻔﺮ ﺍﳊﺴﲔ ‪.(١) ..‬‬‫]ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻗﺎﺋﻞ ﺑﻨﺒﻮﺓ ﻳﺰﻳﺪ ﻭﻛﻔﺮ ﺍﳊﺴـﲔ[)‪(٢‬‬ ‫ﻣﻌﺎﺫ ﺍﷲ ﻣﻦ ﺫﻟﻚ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬ ‫ﻣﻦ ﻛﺎﻥ ﻣﺘﻌﺠﺒﺎﹰ ﻓﻠﻴﺘﻌﺠﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﳌﻌﻜﻮﺱ!‪.‬‬‫ﻷﻥ ﻣﺮﺍﺩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﻞﱡ ﻣﻦ ﺍ ‪‬ﺩﻋﻰ ﺛﺒﻮﺕ ﺷﻲﺀٍ‬‫ﺃﻭ ﻧﻔﻴ‪‬ﻪ ﺻﺎﺩﻗﺎﹰ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻟﻠﺰﻡ ﻣﻨﻪ‪ :‬ﺃﻥ ﻣﻦ ﻳﻌﺘﻘﺪ ﻧﺒﻮﺓ ﻳﺰﻳﺪ ﻳﻜﻮﻥ‬‫ﺻﺎﺩﻗﺎﹰ‪ ،‬ﻭﻟﺰﻭﻡ ﺻﺪﻗﻪ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻳﺰﻳﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﻧﺒﻴﹰﺎ؛ ﻭﻳﻠﺰﻡ‬‫ﻣﻨﻪ‪ :‬ﺃﻥ ﻣﻦ ﺧﺮﺝ ﻋﻠﻴﻪ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ؛ ﻭﻳﻠﺰﻡ ﻣﻨﻪ‪ :‬ﺃﻥ ﺍﳊﺴﲔ ﻛـﺎﻥ‬ ‫ﻛﺎﻓﺮﹰﺍ؛ ﻷﻧﻪ ﺧﺮﺝ ﻋﻠﻰ ﻳﺰﻳﺪ‪.‬‬‫ﻭﻛﻮﻥ ﺍﳊﺴﲔ ﻛﺎﻓﺮﺍﹰ‪ :‬ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻻﺯﻣﻪ‪ :‬ﺃﻥ ﻳﺰﻳﺪ ﻟﻴﺲ‬ ‫ﺑﻨﱯ‪ ،‬ﻭﻻﺯﻣﻪ‪ :‬ﺃﻥ ﻣﻌﺘﻘﺪ ﻧﺒﻮﺗﻪ ﻟﻴﺲ ﺑﺼﺎﺩﻕ‪ ،‬ﺑﻞ ﻛﺎﻓﺮ ﻣﺮﺗﺪ‪.‬‬‫ﻓﻌﻠﻢ‪ :‬ﺃﻥ ﻣﻦ ﻗﻄﻊ ﺑﻨﺠﺎﺓ ﺃﺣﺪ ﺑﻐﲑ ﺑﺮﻫﺎ ‪‬ﻥ ﻗﻄﻌ ‪‬ﻲ ﳐﻄـﺊﹲ‬ ‫ﻗﻄﻌﹰﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻷﺣﺪ ﻧﺎﺟﻴﺎﹰ ﺃﻭ ﻻ‪.‬‬ ‫ﻓﺎﻟﺸﻴﻌﺔ ﻭﻏﻼﺓ ﺍﳌﺘﺼﻮﻓﺔ ﳐﻄﺌﻮﻥ ﰲ ﻗﻄﻌﻬﻢ ﺑﺎﻟﻨﺠﺎﺓ‪.‬‬‫ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻙ ﻋﻘﻞ ﻓﺎﻓﻬﻢ ﻫﻜﺬﺍ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺗﻀﻴﻊ ﻋﻤـﺮﻙ‬ ‫ﰲ ﺍﻷﺑﺎﻃﻴﻞ‪.‬‬ ‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٤٩١/٣‬‬‫‪ ( ٢‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺍﺳﺘﺪﺭﻛﻪ ﺍﻟﻨﺎﺳﺦ ﰲ ﺍﳍﺎﻣﺶ‪ ،‬ﻭﻛﺘﺐ ﻛﻠﻤﺔ ﺑﻌﺪ )ﻳﺰﻳﺪ(‬ ‫ﰒ ﺷﻄﺒﻬﺎ‪.‬‬

‫‪ ٨٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﺜﺎﻟﺚ ﻋﺸﺮ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ﺧﺎﻟﻒ ﻣﺮاد اﷲ ﻣﻦ آﻳﺔ اﻟﺘﻄﻬﲑ… واﻟﺮد ﻋﻠﻴﻪ‬‫ﻭﺍﺳـﺘﺪﻝ ﺍﻟﺮﺍﻓﻀﻲ ﻋﻠﻰ ﻋﺼﻤـﺔ ﺍﻹﻣﺎﻡ)‪ (١‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫‪‬‬ ‫‪) ‬ﺍﻷﺣﺰﺍﺏ‪.(٣٣:‬‬‫ﻓﺮﺩ ﻋﻠﻴﻪ ]ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺍﳌﺪﻋﻰ‪ ،‬ﺇﺫ‬ ‫ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﺧﺒﺎﺭ[)‪ (٢‬ﺑﻄﻬﺎﺭ‪‬ﻢ‪ ،‬ﻓﺈ‪‬ﺎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬‬‫‪) ‬ﺍﳌﺎﺋﺪﺓ‪ ،(٦:‬ﻭﻳﺆﻳﺪ ﺫﻟـﻚ ﻗﻮﻟـﻪ ‪ ‬ﰲ ﺣـﺪﻳﺚ‬‫ﺍﻟﻜﺴﺎﺀ‪)) :‬ﺍﻟﻠﻬﻢ ﻫﺆﻻﺀ ﺃﻫﻞ ﺑﻴﱵ ﻓﺄﺫﻫﺐ ﻋﻨﻬﻢ ﺍﻟـﺮﺟﺲ ]‪/٤‬ﺏ[‬ ‫ﻭﻃﻬﺮﻫﻢ ﺗﻄﻬﲑﹰﺍ(( )‪.(٣‬‬ ‫‪ ( ١‬ﺍﻧﻈﺮ ﻛﻼﻣﻪ ﰲ ﺍﳌﻨﻬﺎﺝ ‪ ،٥/٤‬ﻭﻛﺬﺍ ﰲ ‪.٦/٥‬‬ ‫‪ ( ٢‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺍﺳﺘﺪﺭﺍﻙ ﻣﻦ ﻣﺼﺤﺢ ﺍﻟﻨﺴﺨﺔ ﻋﻠﻰ ﻫﺎﻣﺸﻬﺎ ﲞﻂ ﻣﻐﺎﻳﺮ‪.‬‬‫‪ ( ٣‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،٢٢/٤‬ﻭﻓﻴﻪ ﲣـﺮﻳﺞ ﺍﳊـﺪﻳﺚ ﻋـﻦ ﻋﺎﺋﺸـﺔ ﰲ ﻣﺴـﻠﻢ‬‫‪١٨٨٣/٤‬ﻭﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﰲ ﺍﻟﺘﺮﻣـﺬﻱ ‪ ،٣٠/٥‬ﻭﺍﳌﺴـﻨﺪ‬ ‫‪ ،٣٠٤ ،٢٩٨ ،٢٩٢/٦‬ﻭﺍﻗﺮﺃ ﺍﳌﻨﻬﺎﺝ ‪.١٣/٥‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪:‬‬ ‫ﻭﻛﻘﻮﻟﻪ ﺗﻌــﺎﱃ‪ :‬‬ ‫‪ ‬ﺍﻟﺒﻘﺮﺓ‪ ،(١) (١٨٥:‬ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬‬‫‪ ‬ﺍﻟﻨﺴﺎﺀ‪ ،(٢٧:‬ﻭﺍﳌﺮﺍﺩ ﻣـﻦ ﺍﻹﺭﺍﺩﺓ ﰲ ﻫـﺬﻩ‬‫]ﺍﻵﻳﺎﺕ[)‪ :(٢‬ﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﻰ‪ ،‬ﻻ ﺍﳌﺸﻴﺔ ﺍﻟـﱵ ﻻ ﳜﺘﻠـﻒ ﻋﻨـﻬﺎ‬ ‫ﺍﳌﺮﺍﺩ)‪.(٣‬‬ ‫ﻭﻫﺬﺍ ﻣﻀﻤﻮﻥ ﻛﻼﻣﻪ ﺍﻟﻄﻮﻳﻞ ﰲ ﻫﺬﺍ ﺍﶈﻞ‪.‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻫﺬﺍ ﻗﻮﻝ ﺷﻨﻴﻊ‪ ،‬ﳐﺎﻟﻒ ﳌﺮﺍﺩﻩ ﺗﻌﺎﱃ ﻣﻨﻬﺎ‪ ،‬ﺇﺫ ﻣﺮﺍﺩﻩ ﺗﻌﺎﱃ‬ ‫ﻣﻨﻬﺎ ﻫﻮ ﺍﻹﺧﺒﺎﺭ ﺑﻄﻬﺎﺭ‪‬ﻢ‪.‬‬‫ﻭﻫﺬﺍ)‪ (٤‬ﺃﻓﺮﻁ‪ ،‬ﻓﺠﻌﻞ ﺍﳌﺮﺍﺩ ﺧﻼﻑ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬ ‫ﻓﻌﻠﻢ‪ :‬ﺃﻧﻪ ﺧﺎﺭﺟﻲ)‪ ،(٥‬ﻋﺪﻭ‪ ‬ﻷﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻠﻌﻮﻥ ﺷﻘﻲ((!‪.‬‬ ‫‪ ( ١‬ﱂ ﺃﺟﺪ ﺍﻻﺳﺘﺸﻬﺎﺩ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﰲ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫‪ ( ٢‬ﺍﺟﺘﻬﺎﺩ ﻣﲏ ﲟﻨﺎﺳﺒﺔ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ ﺍﳌﺼﻮﺭﺓ‪.‬‬ ‫‪ ( ٣‬ﺍﻗﺮﺃ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﰲ ﺍﳌﻨﻬﺎﺝ ‪ ٢١/٤‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ ( ٤‬ﻳﻘﺼﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.‬‬‫‪ ( ٥‬ﺍﳋﻮﺍﺭﺝ ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﺧﻠﻌﻮﺍ ﻃﺎﻋﺔ ﺍﻹﻣﺎﻡ ﺍﳊﻖ‪ ،‬ﻭﺃﻋﻠﻨﻮﺍ ﻋﺼﻴﺎﻧﻪ‪ ،‬ﻭﺃﻟﺒـﻮﺍ‬‫ﻋﻠﻴﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺄﻭﻳﻞ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻳﺴﻤﻮ‪‬ﻢ )ﺑﻐﺎﺓ(‪ ،‬ﻭﻣﻨﻬﻢ ‪:‬‬‫ﺍﳊﺮﻭﺭﻳﺔ ﻭﺍﻟﻨﻮﺍﺻﺐ‪ ،‬ﻭﻳﻔﺘﺮﻗﻮﻥ ﺇﱃ ﻋﺸﺮﻳﻦ ﻓﺮﻗﺔ‪ ،‬ﻭﳚﻤﻌﻬـﻢ ‪ :‬ﺇﻛﻔـﺎﺭ‬

‫‪ ٨٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻗﻠﺖ‪:‬‬ ‫))ﺍﻹﺭﺍﺩﺓ(( ﺟﺎﺀﺕ ﳌﻌﻨﻴﲔ‪:‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺍﳌﺸﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﻛﺜﺮ‪.‬‬‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺮﺿﻰ ﻭﺍﶈﺒﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺑﻞ ﻫﻮ ﺍﳌـﺘﻌﲔ ﰲ‬‫‪ ‬ﺃﻱ ﳛـﺐ‬ ‫ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ :‬‬‫ﺗﻮﺑﺘﻜﻢ ﻭﻳﺮﺿﻰ ‪‬ﺎ ﻋﻨﻜﻢ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻳﻮﺟﺪﻩ ﳊﻜﻤﺔ‪‬‬ ‫ﻳﻌﻠﻤ‪‬ﻬﺎ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﱂ ﻳﺘﻮﺑﻮﺍ‪.‬‬‫ﻓﺈﻥ ﺃﺭﻳﺪ ﻣﻦ ﺁﻳﺔ ﺍﻟﺘﻄﻬﲑ‪ :‬ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﻭﺟﻬﲔ‪:‬‬‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﷲ ﺃﺭﺍﺩ ﻃﻬﺎﺭ‪‬ﻢ ﻓﻌﺼﻤﻬﻢ ﻋﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺟﺲ‬‫ﻛﻠﻬﺎ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺴـﺎﺀ‬‫–ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﺘﺬﻛﲑ ﰲ ﺍﻟﻀﻤﲑ ﻭﺍﳊﺪﻳﺚ – ﻭﺃﺯﻭﺍﺟـﻪ ‪– ‬‬‫ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﻣﺎ ﺗﻘﺪﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻣﺎ ﺗﺄﺧﺮ ﻋﻨﻬﺎ–‪ ،‬ﻓﻴﻠﺰﻡ ﻣﻦ‬‫ﻫﺬﺍ ﺃﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻣﻌﺼﻮﻣﻮﻥ؛ ﻭﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ؛ ]ﺇﺫ[)‪ (١‬ﺃﻫـﻞ‬‫ﻋﻠﻲ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﳉـﺎﺋﺮ‪.‬‬‫ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ‪ ،‬ﺹ‪ ٧٢‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﲔ ‪١٥٦/١‬‬ ‫ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ ( ١‬ﻣﻠﺤﻘﺔ ﻣﺼﻐﺮﺓ ﺑﲔ ﺍﻟﺴﻄﺮﻳﻦ ﻓﻮﻕ \"ﺃﻫﻞ\"‪ ،‬ﻭﻏﲑ ﻭﺍﺿﺤﺔ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺍﻟﺴﻨﺔ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻌﺼﻤﺔ ﺃﺣﺪ ﻏﲑ ﻧﱯ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀـﺔ ﻻ ﻳﻘﻮﻟـﻮﻥ‬ ‫ﺑﻌﺼﻤﺔ ﺃﺯﻭﺍﺟﻪ ‪. ‬‬‫ﻭﺇﻥ ﺃﺭﻳﺪ – ﻋﻠﻰ ﺑﻌﺪ ﻣﻨﻬﻢ – ﺃﻫﻞ ﺍﻟﻜﺴﺎﺀ ﻓﻘﻂ‪ ،‬ﻓﺄﻫـﻞ‬ ‫ﺍﻟﺴﻨﺔ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻌﺼﻤﺔ ﻫﺆﻻﺀ‪.‬‬‫ﻓﻌﻠﻢ ﻣﻦ ﻫﺬﺍ‪ :‬ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﳛﻤﻠﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠـﻰ‬ ‫ﻫﺬﺍ ﺍﳌﻌﲎ ﻟﺪﻻﺋﻞ ﻇﻬﺮﺕ ﳍﻢ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﻗﻮﻟﻪ‪) :‬ﺃﺫﻫﺐ ﻋﻨﻬﻢ ﺍﻟﺮﺟﺲ ﻭﻃﻬﺮﻫﻢ ﺗﻄﻬﲑﹰﺍ(‪.‬‬‫ﻓﺈ‪‬ﻢ ﻟﻮ ﻛﺎﻧﻮﺍ ﻃﺎﻫﺮﻳﻦ ﰲ ﲨﻴـﻊ ﺃﻭﻗﺎﺗـﻬﻢ ﲞﻠ ﹺﻖ ﺍﷲِ‬ ‫ﺍﻟﺮﲪﺔﹶ )‪ (١‬ﻓﻴﻬﻢ ﱂ ﻳﻜﻦ ﳍﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻓﺎﺋﺪﺓ)‪.(٢‬‬‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﻃﻬﺎﺭ‪‬ﻢ ﻋﻦ ﺃﺭﺟﺎﺱ ﺫﻧﻮ‪‬ﻢ)‪(٣‬‬ ‫ﺑﻌﺪ ﺻﺪﻭﺭﻫﺎ ﻣﻨﻬﻢ‪.‬‬‫‪ ( ١‬ﺍﺟﺘﻬﺎﺩ ﻣﲏ ﻟﺘﺼﺤﻴﺢ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﰲ ﺍﻷﺻﻞ ‪) :‬ﲞﻠ ﹺﻖ ﺍﻟﺮﲪﺔﹶ ﺍ ِﷲ ﻓﻴﻬﻢ( ﻫﻜﺬﺍ‬ ‫ﻣﺸﻜﹼﻠﺔﹰ ؛ ﻭﱂ ﺃﻓﻬﻤﻬﺎ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬‫‪ ( ٢‬ﻭﻫﻮ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻘﻮﻟﻪ ‪\" :‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻵﻳﺔ ﱂ ﲣـﱪ‬‫ﺑﻮﻗﻮﻉ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻗﺪ ﻭﻗﻊ ﻟﻜﺎﻥ ﻳﺜﲏ ﻋﻠﻰ ﺍﷲ ﺑﻮﻗﻮﻋﻪ ﻭﻳﺸـﻜﺮﻩ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺪﻋﺎﺀ ﺑﻪ\" ﺍﳌﻨﻬﺎﺝ ‪.٢٣-٢٢/٤‬‬ ‫‪ ( ٣‬ﻛﻠﻤﺔ )ﺫﻧﻮ‪‬ﻢ( ﻛﺘﺒﻬﺎ ﺍﻟﻨﺎﺳﺦ ﺑﲔ )ﺃﺭﺟﺎﺱ ﺑﻌﺪ( ﻓﻮﻗﻬﻤﺎ ‪.‬‬

‫‪ ٨٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻓﻌﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪:‬‬‫ﻳﻜﻮﻥ ﲨﻴﻊ ﺃﻫﻞ ﺍﻟﻜﺴﺎﺀ ﻭﺍﻷﺯﻭﺍﺝ ﻣﻐﻔﻮﺭﻳﻦ ﻏﲑ‬‫ﻣﺄﺧﻮﺫﻳﻦ ﺑﺸﻲﺀ ]‪/٥‬ﺃ[ ﻣﻦ ﺫﻧﻮ‪‬ﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﺟﻮ ﻣﻦ ﻓﻀﻞ ﺍﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﻟﺬﻟﻚ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ‪:‬‬‫ﻳﻜﻮﻥ)‪ (١‬ﺃﻫﻞ ﺍﻟﻜﺴﺎﺀ ﻏﲑ ﻣﺆﺍﺧﺬﻳﻦ ﺑﺬﻧﻮ‪‬ﻢ–ﺇﻥ ﻛﺎﻧﺖ–‬‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﻋﺼﻤﺔ ﺍﻹﻣﺎﻡ –‬ ‫ﻛﻤﺎ ﺯﻋﻤﻮﺍ–‪.‬‬ ‫ﻭﺇﻥ ﺃﺭﻳﺪ ﻣﻨﻬﺎ ﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﻰ‪:‬‬‫ﻓﺎﳌﻌﲎ‪ :‬ﻳﺎ ﺃﻫﻞ ﺍﻟﺒﻴـﺖ ﺇﻥ ﺍﷲ ﺃﺣـﺐ ﺗﻄﻬﲑﻛـﻢ ﻣـﻦ‬‫ﺍﻷﺭﺟﺎﺱ‪ ،‬ﻓﻠﺬﺍ ﻛﻠﻔﻜﻢ ﺑﻔﻌﻞ ﺍﳌﺄﻣﻮﺭﺍﺕ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﻨﻬﻴﺎﺕ‪ ،‬ﻭﺃﻛـﺪ‬‫ﻋﻠﻴﻜﻢ ﰲ ﺫﻟﻚ ﻣﺎ ﱂ ﻳﺆﻛﺪ ﻓﻴﻪ ﻋﻠﻰ ﻏﲑﻛﻢ ﻟﺘﻄﻬﺮﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ‬‫ﺍﻟﺘﻠﻄﺦ ﺑﺄﺭﺟﺎﺱ ﺍﻷﻭﺯﺍﺭ ﻭﳒﺎﺳﺔ ﺍﻷﻗﺬﺍﺭ‪ ،‬ﻭﺃﻧﺘﻢ ﺃﺣـﻖ ﺑـﺬﺍﻛﻢ‬ ‫ﻟﻜﻮﻧﻜﻢ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪.‬‬‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺎﳌﺘﻌﲔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻷ‪‬ـﻢ ﻻ ﻳﻘﻮﻟـﻮﻥ‬‫ﺑﻌﺼﻤﺔ ﺃﺣﺪ ﺳﻮﻯ ﺍﻷﻧﺒﻴﺎﺀ– ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ –‪ ،‬ﻭﻻ ﻳﻘﻄﻌﻮﻥ ﺑﻨﺠﺎﺓ‬ ‫‪ ( ١‬ﺯﺍﺩ ﺍﻟﻨﺎﺳﺦ ﻛﻠﻤﺔ )ﻋﻠﻰ( ﺑﻌﺪ )ﻳﻜﻮﻥ(! ﻭﻻ ﻭﺟﻪ ﳍﺎ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺃﺣﺪ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ– ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ– ﺇﻻ ﻣﻦ ﺛﺒﺖ ﳒﺎﺗـﻪ ﺑـﺪﻟﻴﻞ‬‫ﻗﻄﻌﻲ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺘ‪‬ﻬﻢ – ﺑﻌﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﺓ – ﻳﻘﻄﻌﻮﻥ ﻷﺣﺪ ﻣـﻦ‬‫ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﻟﻨﺠﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﺢ ﺃﻥ ﻓﺎﻃﻤﺔ ﻭﻭﻟﺪﻳﻬﺎ ﻣﻦ ﺳﺎﺩﺍﺕ‬‫ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﻇ ‪‬ﲏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺆﻣﻦ ﻳﻘﻄﻊ ﳍﻢ ‪‬ﺎ‬ ‫ﻟﻜﺜﺮﺓ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺩﻻﺋﻠﻬﺎ‪.‬‬‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻵﻳـﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺼﻤﺔ ﺍﻹﻣـﺎﻡ‬ ‫– ﻛﻤﺎ ﺯﻋﻤﻮﺍ–‪.‬‬‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﳛﻤﻞ‬‫ﺍﻵﻳﺔﹶ ﻋﻠﻰ ﻣﻌﲎ ﳏﺘﻤﻞ ﻣﻮﺍﻓﻖ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺫﻟـﻚ‬‫ﺗﻨﻘﻴﺺ ﻷﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﺧﻼﻑ‬‫ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﺃﻧﻪ ﺧﺎﺭﺟﻲ ‪ ..‬ﻋﺪﻭ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ‪ ..‬ﻣﻠﻌﻮﻥ‬ ‫‪ ..‬ﺷﻘﻲ ؟؟؟‪.‬‬‫ﻭﺇﻥ ﻛﻨﺖ‪ ‬ﻇﻠﻤ‪‬ﺘﻪ ‪‬ﺬﺍ ﻓﺴﻴﺄﺧﺬ ﺣﻘﻪ ﻣﻨ ‪‬ﻚ – ﺇﻥ ﺷـﺎﺀ ﺍﷲ‬ ‫ﺗﻌﺎﱃ–‪.‬‬

‫‪ ٨٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫اﻻﻋﱰاض اﻟﺮاﺑﻊ ﻋﺸﺮ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀﻞ ﻋﻠﻰ أﻫﻞ اﻟﺒﻴﺖ ﻏﲑﻫﻢ ! واﻟﺮد ﻋﻴﻪ‬‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺣﲔ ﺃﻓﺮﻁ ﺍﻟﺮﺍﻓﻀـﻲ ﰲ ﻣـﺪﺡ ﻋﻠـﻲ‬ ‫ﺍﻟﺮﺿﺎ‪:(١) –‬‬‫ﺍﻟﻨﺎﺱ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺯﻣﺎﻧﻪ ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻭﺃﺯﻫﺪ‬ ‫ﻣﻨﻪ ﻛﺎﻟﺸﺎﻓﻌﻲ ‪ .. ..‬ﻭﻣﻌﺮﻭﻑ ﺍﻟﻜﺮﺧﻲ ‪.(٢)..‬‬‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻛﻠﻪ ﺷﻨﻴﻊ‪ ،‬ﻷﻧﻪ ﻓﹶ ‪‬ﻀﻞﹶ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬ ‫ﻏﲑﻫﻢ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﺇﻥ ﺛﺒﺖ ﻫﺬﺍ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻪ ﺷﻨﺎﻋﺔ‪ ،‬ﻷﻥ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻀـﻞ‬‫ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‪ ،‬ﺇﳕﺎ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻔﻀﻞ ﺍﻟـﺬﻱ ﳛﺼـﻞ‬‫ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺃﻣﺜﺎﻟـﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻜﻞ ﺃﺣﺪ ﻣـﻦ ﺃﻫـﻞ‬‫‪ ( ١‬ﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ ‪ :‬ﻭﻛﺎﻥ ﻭﻟﺪﻩ ﻋﻠﻲ ﺍﻟﺮﺿﺎ ﺃﺯﻫﺪ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﻭﻛﺎﻥ ﺃﻋﻠﻤﻬﻢ ‪..‬‬ ‫)ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.(٥٨/٤‬‬ ‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،٦٠/٤‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﻣﻠﺨﺼﻪ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺍﻟﺒﻴﺖ ﻫﺬﺍ ﺍﻟﻔﻀــﻞ‪ ،‬ﻭﺭﲟﺎ ]‪/٥‬ﺏ[ ﻳﻔﻮﻗــﻬﻢ ﻓﻴﻪ ﻏﲑﻫـﻢ‪،‬‬‫‪) ‬ﺍﳊﺪﻳﺪ‪ ،٢١:‬ﺍﳉﻤﻌﺔ‪،(٤:‬‬ ‫ﻭ‪ :‬‬‫‪) ‬ﺍﳊﺠـﺮﺍﺕ‪ ،(١٣:‬ﻓـﻼ‬ ‫ﻭ‪ :‬‬‫ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﻣﺜﺎﻟﻪ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻭﻣﻌـﺮﻭﻑ ﻭﺃﺷـﻜﺎﻟﻪ‬‫ﺃﺯﻫﺪ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﻣﻦ ﺍﻟﻜﹸﻤ‪‬ﻞﹺ – ‪ ،– ‬ﻭﺍﻹﻧﺼﺎﻑ ﺧـﲑ‬ ‫ﺍﻷﻭﺻﺎﻑ‪ ،‬ﻭﻗﹼﻠﻤﺎ ﻳﻮﺟﺪ ﰲ ﺍﻟﻨﺎﺱ‪.‬‬ ‫اﻻﻋﱰاض اﻟﺨﺎﻣﺲ ﻋﺸﺮ‬‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ إﺳﺎءة أدب ﻋﻠﻰ ﻋﻠﻲ‪ ! ‬واﻟﺮد ﻋﻴﻪ‬‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺣﲔ ﺃﻧﻜﺮ ﺍﻟﺮﺍﻓﻀﻲ ﺣﻘ‪‬ﻴﺔ ﺧﻼﻓﺔ ﺍﻟﺜﻼﺛﺔ‬ ‫ﻭﺃﺑﻄﻞ ﺃﺩﻟﺘﻬﺎ ﲜﻬﻠﻪ ﻭﺣﺼﺮ ﺍﻟﻮﻻﻳﺔ ﰲ ﻋﻠ ‪‬ﻲ ﰲ ﺯﻣﺎﻧﻪ –‪:‬‬‫))ﻭﺃﻣﺎ ﻋﻠﻲ ‪ ‬ﻓﻠﻢ ﻳﺘﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻣﺒﺎﻳﻌﺘـﻪ‪ ،‬ﺑـﻞ‬‫ﻭﻗﻌﺖ ﺍﻟﻔﺘﻨﺔ ﺗﻠﻚ ﺍﳌﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻴﻒ ﻓﻴﻬﺎ ﻣﻜﻔﻮﻓﹰﺎ ﻋﻦ ﺍﻟﻜﻔـﺎﺭ‬ ‫ﻣﺴﻠﻮﻻﹰ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ(()‪.(١‬‬‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﺇﺳﺎﺀﺓ ﺍﻷﺩﺏ ﻣﻨﻪ ﻋﻠﻰ ﻋﻠﻲ‪.((..  ‬‬‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺇﺳﺎﺀﺓ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺫﻟﻚ‬ ‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ ‪.١٦١/٤‬‬

‫‪ ٩٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺍﻟﺮﺍﻓﻀﻲ ﻻ ﺗﻨﻘﻴﺼﹰﺎ ﻟﻌﻠ ‪‬ﻲ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﻮﺍﻗﻊ ﳚﺐ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ‪.‬‬ ‫اﻻﻋﱰاض اﻟﺴﺎدس ﻋﺸﺮ‬ ‫ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄن ﻋﻤﺮ أﻗﻞّ ﺧﻄًﺄ ﻣﻦ ﻋﻠﻲ‪ . . ‬ﻏﲑ ﺻﺤﻴﺢ واﻟﺮد ﻋﻴﻪ‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺣﲔ ﺑﺎﻟﻎ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﺍﻹﻧﻜـﺎﺭ ﻋﻠـﻰ‬ ‫ﺃﻛﺜﺮ ﺭﺅﺳﺎﺀ ﺍﻷﺑﺮﺍﺭ–‪:‬‬‫))ﻭﻋﻤﺮ ﺃﻗﻞ ﺧﻄﺄ ﻣﻦ ﻋﻠﻲ‪ – ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ –‪ ،‬ﻭﻗـﺪ‬‫ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﺍﻟﱵ ﺿ‪‬ﻌ‪‬ﻒ‪ ‬ﻓﻴﻬﺎ ﻗﻮﻝ ﺃﺣـﺪﳘﺎ ﻓﻮ‪‬ﺟـﺪ‪‬‬ ‫ﺍﻟﻀﻌﻒ ﰲ ﺃﻗﻮﺍﻝ ﻋﻠﻲ‪ ‬ﺃﻛﺜﺮ(()‪.(١‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻛﻼﻡ ﻏﲑ ﺻﺤﻴﺢ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻟﻴﺲ ﻫﺬﺍ ﺑﺒﻌﻴﺪ ﻣﻦ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﻗﺪ ﺷﺮﺏ ﻋﻤﺮ ﻓﻀﻞ ﻋﻠﻤـﻪ‬‫‪ ،(٢) ‬ﻭﻋﺪ‪‬ﻩ ﰲ ﺍﶈﺪ‪‬ﺛﲔ)‪ ،(٣‬ﻭﺃﺧﱪ ﺃﻥ ﺍﳌﻠـﻚ ﻳـﺘﻜﻠﻢ ﻋﻠـﻰ‬‫ﺍﺇﺇﺍﻗﳌﻣﻟﻋﺎﻨﻨﺷﺷﻠﻨﻟﺎﺎﺎﻬﻬﻗﻮﺎﺭﺭﺍﱭﻤﺓﺓﺎﺝﺐ‪:‬ﺇﺇ(ﺣﻓ‪٤‬ﻋﱃ‪:‬ﱃﱴﻤ‪/‬ﻤﺎ\"ﺮﺃ‪٣‬ﻟﺣﺣﻧﺃﻘﺑﺪ‪٨‬ﺪﻭﻈﻳﻳﺪﻟﻦﺘﺮ‪١‬ﻪ‪.‬ﺍﺚﺇﺚﻛﻳﺎﳋﺎﱃﺭﻥﰲﻄﺍﺅﺭﺎﻟﺍﻳﻓﻟﺎﻴﺮﺳﺏﻤﺍﻮﺼﺎﻟﻱ‪،‬ﺮﻝﻗﺤﺒﻴ‪٤‬ﺍﳚﺳﻠ‪/‬ﺮﻮﺤﷲﻜ‪٨‬ﻝﻱﻢﲔ؟‪٩‬ﻣﻗ‪١‬ﻋﰲﺎ‪.‬ﻦ‪‬ﻦﻝﺍﻇ‪،‬ﻔﻋ‪:‬ﻷﺎﺮﻣﺋﺍﻭﻟﻓﻢﻴﻱﻌﺸﻠﻪﺃﻢﳏـﻭ‪\":‬ﺔ‪‬ﺪ‪.‬ﺛ\"ﺑﺍﻮﻭﰲﻴﻟﺃﻨﺒﻥﺃﺎ‪،‬ﰊﺨﻇﺃﺎﻧﻔﻓﻫﺎﺎﺈﺭﺮﺭﻥﻳﻧﻱﺎﺋ‪،‬ﻳﻱـﻢﺍﻜﺮﳌﰒﺓﻨﺎﺷـﻧ)ﻗﺎﺮﻦﺑﺭﻭﻟﺐﺿ‪،‬ﺖﰲﺖﺑﻳﺃـﻌﻣﻋﻲـﺎﻤــﺍﺮﲏ‪،‬ﷲﱵﺏ‬ ‫‪(( ١٢‬‬ ‫‪(٣‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻟﺴﺎﻧﻪ)‪ ،(١‬ﻭﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ ﺑﻌﺪ ﻣﻮﺗﻪ‪ :‬ﺫﻫﺐ ﺗﺴـﻌﺔ‬‫ﺃﻋﺸﺎﺭ ﺍﻟﻌﻠﻢ ﲟﻮﺗﻪ)‪ ،(٢‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﺛﺎﺭ ﻳﺆﻳﺪ ﺻﺤﺔﹶ ﻣـﺎ‬ ‫ﻗﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠ ‪‬ﻲ ‪ ‬ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻠﻤـﺎﺀ‪ ،‬‬ ‫‪) ‬ﻳﻮﺳﻒ‪.(٧٦:‬‬ ‫اﻻﻋﱰاض اﻟﺴﺎﺑﻊ ﻋﺸﺮ‬ ‫ﺣﻠﻒ ﻓﺎﻃﻤﺔ ﻋﻠﻰ ﻫﺠﺮان أﺑﻲ ﺑﻜﺮ ‪ . .‬أﻣﺮ ﺛﺎﺑﺖ ‪ ..‬واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ – ﻃﻌﻨﹰﺎ ﰲ ﺍﻟﻮﺯﻳﺮﻳﻦ)‪:– (٣‬‬‫ﺣﻠﻔﺖ ﻓﺎﻃﻤﺔ ﺃ‪‬ﺎ ﻻ ﺗﻜﻠﻢ ﺃﺑﺎ ﺑﻜﺮ ﻭﻻ ﺻﺎﺣﺒﻪ ﺣﱴ ﺗﻠﻘﻰ‬‫ﺍﺃﻧﺣﻈﺪﺮ‪:،‬ﻓﺍﺈﻟﻧﺮﻪﻳﺎﻋﻤﺽﺮﺍ\"ﻟ‪.‬ﻨ ﻭﻀﺍﺮﺓﶈ ‪‬ﺪ‪/٢‬ﺙ‪٨:٧‬ﺍﳌ‪٢‬ﻠ‪،‬ﻬﺗﻢﺎ‪،‬ﺭﻳﺃﺦﻭ ﺍﺍﻟﳋﺬﻠﻔﻱﺎﺀﺗ‪،‬ﺘﻜﻠﺹﻢ ﺍ‪٢‬ﳌ‪٣‬ﻼﺋ‪.١‬ﻜﺔ ﻋﻠﻰ ﻟﺴﺎﻧﻪ‪.‬‬‫‪ ( ١‬ﺍﻧﻈﺮ ‪ :‬ﻣﻨﺎﻗﺐ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﺹ‪ ،٤٩‬ﺗـﺎﺭﻳﺦ ﺍﳋﻠﻔـﺎﺀ‬ ‫ﻟﻠﺴﻴﻮﻃﻲ‪ ،‬ﺹ ‪.١٢١‬‬ ‫‪ ( ٢‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﻀﺮﺓ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﻌﺸﺮﺓ ﻷﰊ ﺟﻌﻔﺮ ﺍﻟﻄﱪﻱ ‪.٣٢٢/٢‬‬ ‫‪ ( ٣‬ﻳﻘﺼﺪ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ(‪.‬‬

‫‪ ٩٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﺃﺑﺎﻫﺎ ﻭﺗﺸﺘﻜﻲ ﺇﻟﻴﻪ)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬‫ﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳﻠﻴﻖ ﺃﻥ ﻳﺬﻛﺮ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻜﻮﻯ ﺇﳕﺎ ﺗﻜـﻮﻥ‬ ‫ﺇﱃ ﺍﷲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﺒﺪ ﺍﻟﺼـﺎﱀ‪ :‬‬‫‪)‬ﻳﻮﺳﻒ‪ ،(٨٦:‬ﻭﰲ ﺩﻋﺎﺀ ﻣﻮﺳﻰ‪ ..)) :‬ﻭﺇﻟﻴﻚ ﺍﳌﺸﺘﻜﻰ‬‫ﻭﺃﻧﺖ ﺍﳌﺴﺘﻌﺎﻥ ‪ ،(( ..‬ﻭﻗﺎﻝ ‪ ‬ﻻﺑﻦ ﻋﺒﺎﺱ‪ ..)) :‬ﻭﺇﺫﺍ ﺍﺳـﺘﻌﻨﺖ‬ ‫ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ‪.(٢)((..‬‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬ ‫))ﺇﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺛﺎﺑﺖ ﰲ ﺍﻟﻮﺍﻗﻊ ﻭﻧﻔﺲ ]‪/٦‬ﺃ[ ﺍﻷﻣﺮ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫‪‬ﻣﻦ ﺃﻳﻦ ﻋﻠﻤﺖ‪ ‬ﺃ‪‬ﺎ ﻗﺎﻟﺖ ﻫﺬﺍ ؟ ﻓﺈﻥ ﻛﺎﻥ ﻋﻨﺪﻙ‪ ‬ﺑﺮﻫـﺎﻥ‬ ‫ﻓﺄﻇﻬﺮﻩ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺗﻜﺬﺏ‪.‬‬‫ﻭﻫﺬﺍ ﻛﺬ ‪‬ﺏ ﻇﺎﻫﺮ ﺍﻓﺘﺮﺍﺀ ‪‬ﻣﻦ ﻳﻌﺎﺩﻳﻬﻤﺎ ﺗﺸﻨﻴﻌﹰﺎ ﻋﻠﻴﻬﻤـﺎ‪،‬‬‫ﻭﳘﺎ ﺃﺑﻌﺪ ﻣﻦ ﺃﻥ ﻳﻈﻠﻤﺎ ﺑﻀﻌﺔ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﻫﻲ ﺃﺟـﻞﱡ ﻣـﻦ ﺃﻥ‬‫‪ ( ١‬ﻧﺺ ﻛﻼﻡ ﺍﻟﺮﺍﻓﻀﻲ ‪\" :‬ﻭﺣﻠﻔﺖ ﺃﻥ ﻻ ﺗﻜﻠﻤﻪ ﻭﻻ ﺻﺎﺣﺒﻪ ﺣﱴ ﺗﻠﻘﻰ ﺃﺑﺎﻫﺎ‬ ‫ﻭﺗﺸﻜﻮ ﺇﻟﻴﻪ\" ﺍﳌﻨﻬﺎﺝ ‪.٢٢٧/٤‬‬ ‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ٢٤٤/٤‬ﻭﻓﻴﻪ ﲣﺮﻳﺞ ﺍﻟﺮﻭﺍﻳﺘﲔ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺗﻌﺘﻘﺪ ﺫﻟﻚ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻣﺎ ﻭﻗﻊ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﳌـﺬﺍﻛﺮﺓ ﰲ ﺑـﺎﺏ‬‫ﺍﻹﺭﺙ ﻓﻘﺪ ﺃﺧﱪﻫﺎ ﺍﻟﺼﺪﻳﻖ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﻫﻲ ﺃﺟﻞﱡ ﻣﻦ ﺃﻥ ﺗﻜ ﹼﺬﺑـﻪ‬‫ﰲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺻﺢ ﻫﺠﺮﺍ‪‬ﺎ ﺇﻳﺎﻩ ﻣﺪﺓ ﺣﻴﺎ‪‬ﺎ ﻓﻠﻌﻞ ﺫﻟـﻚ ﻳﻜـﻮﻥ‬‫ﻟﺴﺒﺐ ﺁﺧﺮ‪ ،‬ﻭﻛﺜﲑﺍﹰ ﻣﺎ ﻳﻘﻊ ﺑﲔ ﺍﻷﺣﺒﺎﺏ ﻣﻦ ﺍﳍﺠﺮﺍﻥ ﻣﻦ ﻏـﲑ‬ ‫ﻋﺪﺍﻭﺓ ﻭﻻ ﺗﻨﻘﻴﺺ‪.‬‬ ‫ﻣﺎﺫﺍ ﺗﺸﺘﻜﻲ ﺇﻟﻴﻪ؟ ﻫﻞ ﻇﻠﻤﺎﻫﺎ ﺣﱴ ﺗﺸﻜﻮﳘﺎ ﻟﺪﻳﻪ؟‬ ‫ﻫﺬﺍ ‪‬ﺘﺎﻥ ﻋﻈﻴﻢ!‪.‬‬‫ﻭﺍﻟﺮﺍﻓﻀﺔ ﺃﻛﺬﺏ ﺍﻟﻨﺎﺱ ﻭﺃﺟﻬﻠﻬﻢ ﻭﺃﺷﺪﻫﻢ ﲪﺎﻗﹰﺔ–ﺣﺴﺒﻬﻢ ﺍﷲ–‪.‬‬ ‫اﻻﻋﱰاض اﻟﺜﺎﻣﻦ ﻋﺸﺮ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺮى أن اﻟﺸﻜﻮى إﻟﻰ اﻟﺮﺳﻮل‪ ‬ﻻ ﺗﺼﺢ‬ ‫وﻻ ﻳﺠﻮز اﻟﺘﻮﺳﻞ ﺑﻪ … واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻭﺃﻓﺎﺩ ﻛﻼﻣﻪ ﺃﻥ ﺍﻟﺸﻜﻮﻯ ﻻ ﺗﺼﺢ ﺇﻟﻴﻪ ‪ ،‬ﻭﺃﻥ ﻻ ﺗﺼﺢ‬‫ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻟﺘﻮﺳﻞ ﺑﻪ‪ ،‬ﺑﻞ ﻫﻮ ﺣﺮﺍﻡ‪ ،‬ﻓﻬﺬﺍ ﻛﻼﻡ ﻇﺎﻫﺮ ﺍﻟﺒﻄﻼﻥ ﻻ‬ ‫ﺷﻚ ﰲ ﻗﺒﺤﻪ ﻭﺷﻨﺎﻋﺘﻪ ‪.((..‬‬‫ﻗﻠﺖ‪ :‬ﻫﻮ ﻣﺎ ﺻﺮﺡ ﺑﺎﳊﺮﻣﺔ‪ ،‬ﺑﻞ ﺃﺷﺎﺭ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐـﻲ‬

‫‪ ٩٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺍﻟﺸﻜﻮﻯ ﺇﻻ ﺇﱃ ﺍﷲ‪ ،‬ﻭﻻ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺇﻻ ﺑﻪ‪ ،‬ﻭﻓﺎﻃﻤﺔ –ﺭﺿـﻲ ﺍﷲ‬‫ﻋﻨﻬﺎ– ﻣﻦ ﹸﻛﻤ‪ ‬ﹺﻞ ﺃﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﺑﺎﻟﺮﲪﺎﻥ‪ ،‬ﻭﻟﻮ ﻓﺮﺽ ﻛﻮ‪‬ﺎ ﻣﻈﻠﻮﻣﹰﺔ‬‫ﻣﻨﻬﻤﺎ ﳌﺎ ‪‬ﺑﹼﺜﺖ ﺷﻜﻮﺍﻫﺎ ﺇﻻ ﺇﱃ ﻣﻮﻻﻫﺎ‪ ،‬ﻭﱂ ﺗﺴـﺘﻌﻦ ﺇﻻ ﺑﺮ‪‬ﺑﻬـﺎ‪،‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻼﺋﻖ ﺑﻜﻤﺎﳍﺎ ﻭﻋﻠﻮ ﻋﺮﻓﺎ‪‬ﺎ‪.‬‬‫ﻭﺇﻥ ﺍ ‪‬ﺩﻋﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺣﺮﻣﺔ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻟﺘﻮﺳـﻞ ﺑـﻪ ‪‬‬‫ﻭﺑﻐﲑﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻓﻠﻌﻞ ﺫﻟﻚ ﻣﻦ ﺍﺟﺘﻬﺎﺩﻩ)‪ ،(١‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺼﻴﺒﺎﹰ ﻓﻬﻮ‬‫ﻣﺄﺟﻮﺭ ﻣﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳐﻄﺌﹰﺎ ﻓﻬﻮ ﻏﲑ ﻣﺄﺯﻭﺭ‪ ،‬ﻓﺈﻥ ﺧﻄﺄ ﺍ‪‬ﺘﻬـﺪ‬‫ﻣﻌﻔﻮ ﻋﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺄﺯﻭﺭ ﻣﻦ ﻳﺼﺪﻕ ﺃﻫﻞ ﺍﻟﺰﻭﺭ ﺍﳌﺒﻐﻀﲔ ﻷﺻﺤﺎﺏ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻠﻮﺍﺀ ﺍﳌﺸﻬﻮﺭ‪ ‬ﻭﻳﻘﺮﻫﻢ ﰲ ﺍﻟﻄﻌﻦ ﻋﻠﻴﻬﻢ‪.‬‬ ‫اﻻﻋﱰاض اﻟﺘﺎﺳﻊ ﻋﺸﺮ‬ ‫ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻴﺪ ﺑﺄن إﻳﺬاء ﻓﺎﻃﻤﺔ ﻣﺒﺎح وﺟﺎﺋﺰ ! واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﻭﻃﻌﻦ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﺍﻟﺼﺪﻳﻖ ﲟﺎ ﺣﺎﺻﻠﻪ‪:‬‬‫ﺃﻧﻪ ﻏﺼﺐ ﻓﺎﻃﻤﺔﹶ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﺣﻘﱠﻬﺎ ﲟﻨﻊ ﺣﺼﺘﻬﺎ‬‫‪ ( ١‬ﻳﺘﺮﺷﺢ ﻣﻦ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ﺍﻟﺘﺴﺎﻭﻱ ﺑﲔ ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻭﺍﻟـﺮﺍﺟﺢ ﻋـﺪﻡ ﺟـﻮﺍﺯ‬‫ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻨﱯ ‪ ‬ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺍﻗﺮﺃ ﳌﻌﺮﻓﺔ‬‫ﺫﻟﻚ ﻛﺘﺎﺏ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ \" ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ \"‬‫ﺕ‪ /‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻭﻛﺘﺎﺑﻪ \"ﺍﻻﺳﺘﻐﺎﺛﺔ\" ﺕ‪/‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺟـﲔ‬ ‫ﺍﻟﺴﻬﻠﻲ‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻣﻦ ﻣﲑﺍﺙ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﺁﺫﺍﻫﺎ ﻭﺃﻏﻀﺒﻬﺎ‪ ،‬ﻭﻣﻦ ﺁﺫﺍﻫﺎ ﻓﻘﺪ ﺁﺫﺍﻩ ‪ ،‬ﻭﻣﻦ‬ ‫ﺁﺫﺍﻩ ﻓﻘﺪ ﺁﺫﻯ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﻏﻀﺒﻬﺎ ﻓﻘﺪ ﺃﻏﻀﺐ ﺍﷲ)‪.(١‬‬‫ﺃﻱ‪ :‬ﻭﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻓﺠﺰﺍﺅﻩ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺩﻋﻮﻯ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻭ‬ ‫ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﻻﺗﺪﻓﻊ ﺇﻳﺬﺍﺀﻫﺎ ﻭﺇﻏﻀﺎ‪‬ﺎ ‪..‬‬ ‫]‪/٦‬ﺏ[ ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﺟﻮﺑﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ‪:‬‬‫ﻭﺃﻣﺎ ﻓﻌﻞ ﻣﺎ ﻳﺆﺫﻳﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻫﻮ ﻛﻤﻌﺼﻴﺔ ﺃﻣﺮﺍﺋﻪ ‪ ،‬ﻓـﺈﻥ‬‫ﻣﻌﺼﻴﺘ‪‬ﻬﻢ ﻣﻌﺼﻴﺘ‪‬ﻪ ‪ ،‬ﻭﻣﻌﺼﻴﺘ‪‬ﻪ ﻛﻤﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ)‪ ،(٢‬ﻭﺇﻻ ﻟﺰﻡ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻋﻠ ‪‬ﻲ ﻗﺪ ﻓﻌﻞ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ)‪.(٣‬‬‫ﺃﻱ ﻟﻮ ﻓﺮﺽ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺁﺫﺍﻫﺎ‪ :‬ﻓﻘﺪ ﻋ‪ ‬ﺼ ‪‬ﺖ ﻫﻲ‪ ،‬ﺣﻴﺚ ﱂ‬‫ﺗﻘﺒﻞ ﺣ‪‬ﻜ ‪‬ﻤﻪ ﺍﻟﺬﻱ ‪‬ﺣ ﹶﻜﻢ‪ ‬ﻋﻠﻴﻬﺎ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻘﻄﻌﻲ ﻋﻨﺪﻩ‪ ،‬ﻭﻋﺼﻴﺎﻧﻪ‬‫ﺃﺷﺪ ﻣﻦ ﺇﻳﺬﺍﺋﻬﺎ ﳌﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻭﻫﻮ ﺧﻠﻴﻔﺔ ﺭﺳـﻮﻝ ﺍﷲ‪ ،‬ﻭﻫـﻲ‬ ‫ﻟﻴﺴﺖ ﺑﻌﺎﺻﻴﺔ‪ ‬ﺇﲨﺎﻋﹰﺎ ﻷ‪‬ﺎ ﻣﺎ ‪‬ﺭﺩ‪ ‬ﺕ ﺣ‪‬ﻜ ‪‬ﻤﻪ‪.‬‬‫ﻭﺇﻥ ﺻ ‪‬ﺢ ﻫﺠ ‪‬ﺮﻫﺎ ﺇﻳ‪‬ﺎﻩ ﻓﻠﺴﺒﺐ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ ﳍﺎ ﲟﺆ ‪‬ﺫ ﺇﺫ‬‫ﺣﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﳊﻖ‪ ،‬ﻭﻫﻲ ﺃﺟﻞ ﻣﻦ ﺃﻥ ﺗﺮ ‪‬ﺩ ﺍﳊﻖ‪ ‬ﻭﺗﺘﺄ ﱠﺫﻯ ﺑﻪ‪ ،‬ﻭﻟـﻮ‬ ‫‪ ( ١‬ﺍﻧﻈﺮ ﻧﺺ ﻛﻼﻡ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.٢٢٧-٢٢٦/٤‬‬‫‪ ( ٢‬ﺃﻭﺭﺩ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ‪\" :‬ﻣﻦ ﺃﻃﺎﻋﲏ ﻓﻘﺪ ﺃﻃﺎﻉ‬‫ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﻃﺎﻉ ﺃﻣﲑﻱ ﻓﻘﺪ ﺃﻃﺎﻋﲏ‪ ،‬ﻭﻣﻦ ﻋﺼﺎﱐ ﻓﻘﺪ ﻋﺼﻰ ﺍﷲ‪ ،‬ﻭﻣـﻦ‬‫ﻋﺼﻰ ﺃﻣﲑﻱ ﻓﻘﺪ ﻋﺼﺎﱐ\" ﺍﻧﻈﺮ ﲣﺮﳚﻪ ﰲ ﺣﺎﺷﻴﺔ ﺍﳌﻨﻬﺎﺝ ‪٢٥٦-٢٥٥/٤‬‬ ‫‪ ( ٣‬ﰲ ﺍﳌﺨﻄﻮﻁ ‪ :‬ﻣﻦ ﻣﻌﺼﻴﺘﻬﻤﺎ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ ‪.٢٥٦/٤‬‬

‫‪ ٩٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮﹴ ﻣﺆﺫﻳﺎﹰ ﳍﺎ ‪‬ﺬﺍ ﻛﺎﻥ ﻋﻠ ‪‬ﻲ ﻣﺆﺫﻳﺎﹰ ﳍـﺎ ﺣـﲔ ﺃﺭﺍﺩ ﺃﻥ‬‫ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺍﺑﻨﺔ ﺃﰊ ﺟﻬﻞ ﻭﻏﻀﺒﺖ ﻭﺷﻜﺘﻪ ﺇﱃ ﺭﺳـﻮﻝ ﺍﷲ‪‬‬ ‫ﻭﺃﻇﻬﺮ ﺍﻟﻐﻀﺐ ﻋﻠﻴﻪ ﺣﱴ ﺗﺮﻙ ﺍ ‪‬ﳋﻄﹾ‪‬ﺒﹶﺔ)‪.(١‬‬‫ﻭﻟﻮ ﻛﺎﻥ ﻣﺆﺫﻳﺎﹰ ﳍﺎ‪ ،‬ﻭﻛﺎﻥ ﺇﻳﺬﺍﺅﻫﺎ ﺃﺷـﺪ ﻣـﻦ ﻣﻌﺼـﻴﺔ‬‫ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻟﻠﺰﻡ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻓﻌﻞ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣـﻦ ﻣﻌﺼـﻴﺔ ﺍﷲ‬‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻋﻠﻲ‪ ‬ﱂ ﻳﻜﻦ ﻣﺆﺫﻳﺎﹰ ﳍﺎ ﺇﻳﺬﺍﺀً ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺇﻳﺬﺍُﺀ ﺭﺳﻮﻝﹺ‬‫ﺍﷲ‪ ‬ﺍﻟﺬﻱ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺇﻳﺬﺍﺀُ ﺍﷲ ﻟﻜﻮﻧﻪ ﻣﻌﺬﻭﺭﹰﺍ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻜـﻦ‬ ‫ﻣﺆﺫﻳﹰﺎ ﳍﺎ ﺫﻟﻚ ﺍﻹﻳﺬﺍﺀ ﻓﻠﻴﺲ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﻣﺆﺫﻳﺎﹰ ﳍﺎ ﺫﻟﻚ‪.‬‬ ‫واﻟﺤﺎﺻﻞ‪:‬‬‫ﺃﻥ ﻛ ﹰﻼ ﻣﻦ‪ :‬ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻋﻠﻲ‪ ،‬ﻭﻓﺎﻃﻤﺔ‪ ‬ﻣﺎ ﺻﺪﺭ ﻣﻨـﻬﻢ‬ ‫ﻣﺎ ﻫﻮ ﻣﻌﺼﻴﺔ‪ ،‬ﻓﺒﻄﻞ ﻗﻮﻝ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﺍﺿﻤﺤﻞ ﻃﻌﻨﻬﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ – ﺑﻌﺪ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ –‪:‬‬‫))ﺟﻌﻞ ﻣﺮﺗﺒﺔ ﺇﻳﺬﺍﺋﻬﺎ ﺃﺩﱏ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﻷﻣﺮﺍﺀ؛ ﻓﺄﻓـﺎﺩ ﺃﻥ‬ ‫ﺇﻳﺬﺍﺀﻫﺎ ﻣﺒﺎﺡ‪ ‬ﺟﺎﺋﺰ‪ – ‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ–!((‪.‬‬‫ﻗﻠﺖ‪ :‬ﻭﺍﻋﺠﺒﹰﺎ ﳍﺬﺍ ! ﻛﻴﻒ ﻋ‪‬ﻤﻴ ‪‬ﺖ ﺑﺼﲑﺗ‪‬ﻪ؟ ﺣﱴ ﻗﺎﻝ ﻣـﺎ‬‫‪ ( ١‬ﺍﻧﻈﺮ ﺫﻟﻚ ﰲ ﺍﳌﻨﻬﺎﺝ ‪ ،٢٤٢/٤‬ﻭ‪ ،٢٥١-٢٥٠/٤‬ﻭ‪ ،٢٥٥/٤‬ﻭ‪.٣١٥/٤‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻗﺎﻝ!‪.‬‬‫ﻭﺇﺫﺍ ﻛﻨﺖ‪ ‬ﺃﻋﻤﻰ‪ ،‬ﻓ‪‬ﻠﻢ‪ ‬ﺗﺘﺨﺒﻂ ﺧﺒﻂ ﺍﻟﻌﺸـﻮﺍﺀ؟ ﻭ‪‬ﻟـ ‪‬ﻢ ﻻ‬ ‫ﺗﺴﺄﻝ ﺍﻟﺒﺼﺮﺍﺀ ﺣﱴ ﻳﺮﺷﺪﻭﻙ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ؟‪.‬‬‫ﻓﻬﻞ ﰲ ﻛﻼﻣﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ‪‬ﺕ ؟‬‫‪)‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٨ :‬‬ ‫‪‬‬ ‫اﻻﻋﱰاض اﻟﻌﺸﺮون‬‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻧﺴﺒﺔ ﻟﻌﻠﻲ‪ ‬وﻓﺎﻃﻤﺔ إﻟﻰ اﳌﻌﺼﻴﺔ‪ ...‬واﻟﺮد ﻋﻠﻴﻪ‬ ‫ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻠﺰﻣﹰﺎ ]‪/٧‬ﺃ[ ﻟﻠﺮﺍﻓﻀﻲ ﻣﺎ ﺣﺎﺻﻠﻪ)‪:(١‬‬‫ﺇﻧ‪‬ﻚ ﺷ‪‬ﻨﻌﺖ‪ ‬ﻋﻠﻰ ﺍﻟﺼﺪﻳﻖ ﺑﺄﻧﻪ ﺁﺫﺍﻫﺎ‪ ،‬ﻭﻣﻦ ﺁﺫﺍﻫﺎ ﻓﻘﺪ ﺁﺫﻯ‬‫ﺃﺑﺎﻫﺎ‪ ،‬ﻭﻣﻦ ﺁﺫﺍﻩ ﻓﻘﺪ ﺁﺫﻯ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻮ ﻋﺎﺭﺿ ‪‬ﻚ ﻣﻌﺎﺭﺽ‪ ‬ﺃﲪﻖ‬‫ﻣﺜﻠﻚ ﻭﺷﻨﻊ ﲜﻬﻠﻪ ﻋﻠﻰ ﻋﻠﻲ ﻭﻓﺎﻃﻤﺔ ﺑﺄ‪‬ﻤﺎ ﺳﺨﻄﺎ ﺣﻜﻢ ﺃﰊ ﺑﻜﺮ‬‫ﺍﻟﺬﻱ ﻫﻮ ﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﻦ ﺳﺨﻂ ﺣﻜﻤﻪ ﻓﻘﺪ ﺳﺨﻂ ﺣﻜـﻢ ﺍﷲ‪،‬‬‫ﻭﻣﻦ ﺳﺨﻂ ﺣﻜﻤﻪ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻟﻜﺎﻥ ﺗﺸﻨﻴﻌﻪ ﻋﻠﻴﻬﻤﺎ ﺃﻭﺟﻪ ﻣـﻦ‬‫ﺗﺸﻨﻴﻊ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺗﺸﻨﻴﻊ ﺍﳋﺎﺭﺟﻲ ﺍﳉﺎﻫﻞ‬ ‫‪ ( ١‬ﺍﻗﺮﺃﻩ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.٢٥٨-٢٥٦/٤‬‬

‫‪ ٩٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺑﺎﻟﻮﺟﻪ ﺍﳌﺬﻛﻮﺭ ﺑﺎﻃﻞ‪ ،‬ﻓﻜﺬﻟﻚ ﺗﺸﻨﻴﻊ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻠـﻰ ﺍﻟﺼـﺪﻳﻖ‬ ‫ﺑﺎﻃﻞ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ – ﺑﻌﺪ ﻣﺎ ﻋﻤﻲ ﻋﻦ ﻓﻬﻢ ﻣﺮﺍﺩ ﻛﻼﻣﻪ–‪:‬‬‫))ﻓﻴﻪ ﻧﺴﺒﺔ ﳍﻤﺎ ﺇﱃ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺇ‪‬ﻤﺎ ﺍﺗﺒﻌﺎ ﻣﺎ ﺃﺳـﺨﻂ ﺍﷲ‬ ‫ﻭﻛﺮﻫﺎ ﺭﺿﻮﺍﻧﻪ‪ ،‬ﻓﻜﺎﻥ ﻛﻼﻣﹰﺎ ﺑﺎﻃ ﹰﻼ ﻭﻗﻮ ﹰﻻ ﻗﺒﻴﺤﺎﹰ ﺑﻼ ﺭﻳﺐ(()‪.(١‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﺍﻧﻈﺮ ﻳﺎ ﺃﻳﻬﺎ ﺍﻷﻋﻤﺶ ﺇﱃ ﻗﻮﻟﻪ‪ )) :‬ﰒ ﺇﺫﺍ ﻋﺎﺭﺽ ﻣﻌـﺎﺭﺽ‬‫‪ (( ..‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﺑﻨﻈﺮ ﺍﻟ ‪‬ﺴ‪‬ﻨ ‪‬ﻲ ﺍﻟﺒﺼﲑ ﻳﻈﻬﺮ ﻟﻚ ﻣﺮﺍﻡ ﻛﻼﻣﻪ‪ ،‬ﻭﻗـﺪ‬ ‫ﺍﻓﺘﺮﻳ ‪‬ﺖ ﻣﺎ ﻧﺴﺒﺖ‪ ‬ﺇﻟﻴﻪ‪.‬‬ ‫)ﻳﺎ ﻣﻘﻠﺐ ﺍﻟﻘﻠﻮﺏ ﺛﺒﺖ ﻗﻠﻮﺑﻨﺎ(‪.‬‬ ‫اﻻﻋﱰاض اﻟﺤﺎدي واﻟﻌﺸﺮون‬‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ دﻻﻟﺔ ﻋﻠﻰ ﻧﺴﺒﺔ اﻟﺨﻄﺄ إﻟﻰ ﻓﺎﻃﻤﺔ…واﻟﺮدﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻭﺳﻂ ﻛﻼﻡ ﻃﻮﻳﻞ‪:‬‬‫ﺇﳕﺎ ﻋﻈﻢ ﺇﻳﺬﺍﺅﻫﺎ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﻳﺬﺍﺀ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺩﺍﺭ ﺍﻷﻣﺮ ﺑﲔ‬ ‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺭﺍﻳﺐ(!‪.‬‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﺇﻳﺬﺍﺀ ﺃﺑﻴﻬﺎ ﻭﺇﻳﺬﺍﺋﻬﺎ ﻛﺎﻥ ﺍﻻﺣﺘﺮﺍﺯ)‪ (١‬ﻋﻦ ﺇﻳﺬﺍﺀ ﺃﺑﻴﻬﺎ ﺃﻭﺟﺐ‪ ،‬ﻭﻫﺬﺍ‬‫ﺣﺎﻝ ﺃﰊ ﺑﻜﺮ‪ ... ‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺗﺄﺫﻯ ﻟﻄﺎﻋﺘﻪ ﻛﺎﻥ ﳐﻄﺌﺎﹰ‬ ‫ﰲ ﺗﺄﺫﻳﻪ ﺑﺬﻟﻚ)‪.(٢‬‬‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻧﺴﺐ ﺍﳋﻄـﺄ‬ ‫ﺇﱃ ﻓﺎﻃﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻪ ﻏﻠﻂ ﻓﺎﺣﺶ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳍﺠﻮ ﳍﺎ((‪.‬‬ ‫ﻗﻠﺖ‪:‬‬‫ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﺯﻋﻤﺖ‪ ،‬ﻷﻥ ﻣﺮﺍﺩﻩ‪ :‬ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺣﻜﻢ ﲝﻜـﻢ‬‫ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﺍﻟﺬﻱ ﺃﻣﺮﻩ ﺍﷲ ﺑﻪ‪ ،‬ﻭﻫﻲ ﺗﻌﻠﻢ ﺃﻥ ﺫﻟﻚ ﺣﻜﻢ ﺭﺳﻮﻝ‬‫ﺍﷲ‪ ،‬ﻭﻟﻮ ﱂ ﺗﺼﺪﻗﻪ ﻟﻜﺬﹼﺑ‪‬ﺘﻪ‪ ،‬ﻭﹶﻟﻢ‪ ‬ﺗ ﹶﻜﺬﱢ‪‬ﺑﻪ‪ ،‬ﻓﻠﻮ ﺗﺄ ﱠﺫﺕ‪ ‬ﺑﻌﺪ ﻫـﺬﺍ‬‫ﲝﻜﻤﻪ ﻟﻜﺎﻧﺖ ﳐﻄﺌﺔ ﰲ ﺗﺄﺫﻳﻬﺎ‪ ،‬ﻭﻫﻲ ﺃﺟﻞ ﻣﻦ ﺃﻥ ﺗﺘﺄﺫﻯ ﲝﻜـﻢ‬‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﺘﺄﺫ ﲝﻜﻤﻪ ﱂ ﻳﻜﻦ ﻣﺆﺫﻳﺎﹰ ﳍﺎ‪ ،‬ﻭﺑﻄﻞ ﻣـﺎ‬‫ﺍﺩﻋﺎﻩ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺇﻳﺬﺍﺋﻬﺎ‪/٧] ،‬ﺏ[ ﻭﺍﺿﻤﺤﻞ ﻣﺎ ﺯﻋﻤﻪ ﻫﺬﺍ ﺍﳌﻨﻜ‪ ‬ﺮ‬ ‫ﺑﺴﻮِﺀ ﻓﻬﻤﻪ‪.‬‬‫ﺃﻭ ﻣﺮﺍﺩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺃﻧﻪ ﻟﻮ ﻓﺮﺽ ﺗﺄﺫﻳﻬﺎ ﲝﻜﻤـﻪ ﻟﻜﺎﻧـﺖ‬‫ﳐﻄﺌﺔ ﰲ ﺗﺄﺫﻳﻬﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳐﻄﺌﺎﹰ ﰲ ﺇﻳﺬﺍﺋﻬﺎ ﻻﺗﺒﺎﻋﻪ ﺍﳊﻖ ﰲ ﺫﻟﻚ‪،‬‬‫‪ ( ١‬ﺷﻚ ﺍﻟﻨﺎﺳــﺦ ﰲ ﻛﺘﺎﺑــﺔ )ﺍﻻﺣﺘﺮﺍﺯ(‪ :‬ﺑﺎﻟﺰﺍﻱ‪ ،‬ﺃﻭ ﺑﺎﻟﻀﺎﺩ ﻓﻜﺘﺒـﻬﺎ‪:‬‬ ‫)ﺍﻻﺣﺘﺮﺍﺯﺽ(!!‪.‬‬ ‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٢٥٤-٢٥٣/٤‬‬

‫‪ ١٠٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬‫ﻭﱂ ﻳﺮﺩ ﺇﻳﺬﺍﺀﻫﺎ‪ ،‬ﻭﺧﻄﺆﻫﺎ ﻣﻌﻔﻮ)‪ (١‬ﻋﻨﻬﺎ – ﻟﻮ ﻓـﺮﺽ – ﻷ‪‬ـﺎ‬ ‫ﳎﺘﻬﺪﺓ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺧﻄﺄ ﺍ‪‬ﺘﻬﺪ ﻋﻔﻮ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫اﻻﻋﱰاض اﻟﺜﺎﻧﻲ واﻟﻌﺸﺮون‬‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺮى أن ﻗﺘﻞ ﻋﺜﻤﺎن أﻗﺒﺢ وأﺷﻨﻊ ﻣﻦ ﻗﺘﻞ اﻟﺤﺴﲔ…واﻟﺮد ﻋﻠﻴﻪ‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ– ﺭﺩﺍﹰ ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﻳﻌﻈﱢﻤﻮﻥ ﻗﺘـﻞ‬‫ﺍﳊﺴﲔ ‪ ‬ﻭﻳﺮﻭﻧﻪ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻳﻬﻮﻧﻮﻥ ﰲ ﻗﺘﻞ ﻋﺜﻤـﺎﻥ ‪،‬‬‫ﺑﻞ ﻳﺮﻭﻥ ﻗﺘﻠﻪ ﻣﻦ ﺃﺷﺮﻑ‪ ‬ﺣﺴﻨﺎ ‪‬ﺕ ﻗﺎﺗﻠ‪‬ﻪ ﻭﺍﳌﻌ ﹺﲔ ﻋﻠﻰ ﻗﺘﻠ‪‬ﻪ ﻭﺍﻟﺮﺍﺿﻲ‬ ‫ﺑﻪ – ﻣﺎ ﺣﺎﺻﻠﻪ‪:‬‬‫ﺇﻥ ﻗﺘﻞ ﺍﳊﺴﲔ ﻣﺎ ﻛﺎﻥ ﺃﻗﺒﺢ ﻣﻦ ﻗﺘﻞ ﻋﺜﻤﺎﻥ‪ ،‬ﺑﻞ ﻗﺘﻠﻪ ﺃﻗﺒﺢ‬ ‫ﻭﺃﺷﻨﻊ ﺑﻮﺟﻮﻩ ‪.(٢) ..‬‬ ‫ﻓﻘﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬‫))ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛــﺬﻟﻚ‪ ،‬ﺑﻞ ﺍﻷﻣــﺮ ﺑﺎﻟﻌﻜﺲ ﰲ‬ ‫ﲨﻴﻊ ﺫﻟﻚ ‪.((..‬‬ ‫ﻗﻠﺖ‪:‬‬ ‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺧﻄﺄﻫﺎ ﻣﻔﻌﻮ( ‪ ،‬ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‪.‬‬ ‫‪ ( ٢‬ﺍﻗﺮﺃ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.٣٢٨-٣٢٧/٤‬‬