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احتوى البحث على إجابات لخمس مسائل عقدية مهمة: الأولى: دعاء الله تعالى بأسمائه وصفاته، بين الشيخ حافظ الحكمي – رحمه الله- أنواع دعاء الله سبحانه بصفاته، وأنه ليس منها نداء الصفة ومخاطبتها. الثانية: عن قول الإنسان في الأموات فلان المرحوم، أو سار إلى رحمة الله، وبين الشيخ – رحمه الله – أن هذا يحتمل معنيين، أحدهما: الدعاء، وهو لا بأس به، وثانيهما: التزكية، وهو قول على الله بغير علم. الثالثة: عن قول النبي - صلى الله عليه وسلم – ليس منا من فعل كذا، وقرر الشيخ في ذلك عقيدة السلف، وهي بقاء الأحاديث على ظاهرها، للزجر من تلك الذنوب، مع اعتقاد إيمان أصحاب الذنوب من أهل القبلة. الرابعة: عن تفسير ابن خزيمة – رحمه الله – لحديث (خلق الله آدم على صورته)، وبين الشيخ – رحمه الله – أن الضمير يعود على آدم عليه السلام، وقرر عقيدة السلف في إثبات صفة الصورة لله تعالى كما يليق بجلاله عز وجل. الخامسة: عن قول البغوي – رحمه الله – في تفسير البسملة "الرحمة هي إرادة الله تعالى الخير لأهله"، وبين الشيخ – رحمه الله – أن ذلك من تفسيرهم الكلمة ببعض أفراد معانيها، أو بعض لوازمها، وهو معروف في كلام السلف. والحمد لله أولاً وأخيراً. وصلى الله وبارك وسلم على نبينا محمد وعلى آله وصحبه أجمعين.
The research work includes answers to five inquiries; The first: (Duaa) the calling upon Allah by His beautiful names and attributes. Sheikh Hafez made clear the types of calling on Allah by His beautiful names and attributes confirming the fact that this lawful act does not include calling or addressing the action contingent on the attributes (such as calling or addressing "mercy" instead of "Most merciful". The second: Concerning the popular saying “Allah will have mercy on him", The Sheikh made manifest that this may fall into two categories : it is allowed if you are asking mercy for the deceased and it is forbidden if you are foretelling the destiny of the deceased because it is a type of telling the unseen. Third: With regard to the saying of the Prophet - peace be upon him – "He is not one of us who does so and so", Sheikh clarified what is meant by the saying is merely to warn people against deviation and does not in a way or another mean the exclusion of one from being faithful to his religion. Fourth: The interpretation of Ibn Khuzaymah - God>s mercy sought on him- of the saying (God created Adam in his own image). The Sheikh - May Allah have mercy on him -stressed the referral of the pronoun in Adam’s to Adam himself - peace be upon him -. He also made clear the belief that Allah has got an image but not like any image that someone may imagine; it is appropriate for His own Majesty and Honour. Fifth: As for Baghawi’s claim - May Allah have mercy on him -mentioned in the interpretation of Basmallah that compassion is the will of God for the welfare of the community, the Sheikh - May Allah have mercy on him - made manifest the fact that this is accepted out of giving a clue to a certain meaning which is likely to be included in part of the whole meaning or casting light on some shades of the meaning. For this is quite well known among the صلى الله عليه وسلم ighteous predecessors. Thanks are due to Allah earlier or later and peace be upon our Prophet Muhammad, his family and companions.
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