‫ﺴﺪ‪‬ﺩ‬

‫ﺼ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬

‫ﺍﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟ ﹶﻔ ‪‬‬
‫ﺤﻤ‪‬ﺪ‬
‫ﺚ ﻳﺎ ‪‬ﻣ ‪‬‬
‫ﺻﺤ‪ ‬ﺔ ‪‬ﺣﺪ‪‬ﻳ ‪‬‬
‫ﰲ ‪‬‬
‫ﺏ ﻳﻠﺘﺰ ‪‬ﻡ ﻃﺒ ‪‬ﻌ ‪‬ﻪ ﻣﺆ‪‬ﻟّ ﹸﻔ ‪‬ﻪ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎ ‪‬‬
‫ﺍﻟﻄﺒﻌ ﹸﺔ ﺍﻷﻭﱃ‬
‫‪2010‬ﺭ ـ‪1431‬ﻫـ‬
‫ﻟﻼﺳﺘﻔﺴﺎﺭ ﻭﺍﳌﺮﺍﺳﻠﺔ‪:‬‬
‫‪Ihyaa.series@gmail.com‬‬
‫ﻃﺮﺍﺑﻠﺲ ‪ -‬ﻟﺒﻨﺎﻥ‬

‫‪-4-‬‬
 ‫
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‫ﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻋﻠﻰ ﳏﻤ‪‬ـ ‪‬ﺪ‬
‫ﷲﺭ ﹺ‬
‫ﺍﳊﻤﺪ‪ِ ‬‬
‫ﺃﻓﻀ ﹺﻞ ﺍﻟﻌﺎﻟﹶﻤﲔ‪.‬‬
‫ﺍﻟﻠـــﻬﻢ‪... ‬‬
‫ﺡ‬
‫ﺏ ﻫٰﺬﺍ ﺍﻟﻌﻤ ﹺﻞ ﻛﻠﱠﻪ ﺇﱃ ﺭ‪‬ﻭ ﹺ‬
‫ﺻ ﹾﻞ ﺛﻮﺍ ‪‬‬
‫ﺑﻌ ‪‬ﺪ ﺍﻟﻘﹶﺒﻮ ﹺﻝ ﺃﹶﻭ ‪‬‬
‫ﺤﻤ‪‬ﻮ ‪‬ﺩ ‪‬ﻭ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ ﹺﺇﻟﹶﻰ ﹸﻛ ﹺﻞّ‬
‫ﷲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻ ﹾﻔ ‪‬ﻮ ‪‬ﺓ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮ ‪‬ﺩ ‪‬ﺳﹺﻴّﺪ‪‬ﻱ ﺭ‪‬ﺳﻮ ﹺﻝ ﺍ ِ‬
‫‪‬‬
‫ﲔ‬
‫ﺴ ‪‬ﻠ ‪‬ﻤ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭﹺﺇﻟﹶﻰ ‪‬ﻣﺸ‪‬ﺎﹺﻳﺨ‪‬ﻲ‪ ،‬ﹸﺛﻢ‪ ‬ﹺﺇﻟﹶﻰ ﹸﻛ ﹺﻞّ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﹶﺃ ‪‬ﻭ‪‬ﻟﻴ‪‬ﺎ ِﺀ ﺍ ِ‬
‫ﺖ ﺍﻷﺭﺽﹺ‪ ،‬ﺀﺍﻣﲔ ‪‬ﻋﺴ‪‬ﻰ ﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻨ ﹶﻔ ‪‬ﻌﻬ‪‬ﻢ ﰲ‬
‫ﺤ ‪‬‬
‫ﺽ ﻭ‪‬ﺗ ‪‬‬
‫ﻕ ﺍ َﻷ ‪‬ﺭ ﹺ‬
‫ﻓﻮ ‪‬‬
‫ﺖ ﹸﻛﻞﱠ ﺷ‪‬ـ ‪‬ﻰﺀٍ‪،‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﺒ ﹺﺮ ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮﺽﹺ‪ ،‬ﻳﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬‬
‫ﺴﺒﹺﻲ ‪‬ﻣ ‪‬ﻦ ﹸﻛ ﹺﻞّ ‪‬ﺷ ‪‬ﻰﺀٍ‪ ،‬ﻭﹶﺃﺧ‪‬ـﺺ‪ ‬ﻣ‪‬ـ ‪‬ﻨﻬ‪‬ﻢ ﺷ‪‬ـ ‪‬ﻴﺨ‪‬ﻲ‬
‫ﺖ ﺣ‪ ‬‬
‫ﻭﺃﻧ ‪‬‬
‫ﻀ ﹺﻞ‬
‫ﺐ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻱ ‪‬ﺳ ﹾﻠﻄﹶﺎ ﹶﻥ ‪‬ﻋ ﹶﻠﻤ‪‬ﺎ ِﺀ ﺍﻟﺰ‪‬ﻣ‪‬ﺎ ‪‬ﻥ ﺻﺎ ‪‬ﺣ ‪‬‬
‫ﻭ ‪‬ﺳﹺﻴّﺪ‪‬ﻱ ‪‬ﻭﻣ‪‬ﻮﻻ ‪‬‬
‫ﷲ‪...‬‬
‫ﺑﻌ ‪‬ﺪ ﺍ ِ‬

‫‪-5-‬‬
 ‫ﲔ ﻭﹸﺃﻣ‪ ‬ﹰﺔ‬
‫ﻱ ﺍﻟﺼـﺎﳊ ‪‬‬
‫ﺖ ﻋﻨﺪ ‪‬‬
‫ﻗﺪ ﻛﻨ ‪‬‬
‫ﺕ ﺍ ُﻷ ‪‬ﻣ ‪‬ﻢ‬
‫ﺖ ‪‬ﻟ ‪‬ﻌﺰ‪‬ﺗ‪‬ﻬﺎ ﺣﻜﺎﻳﺎ ‪‬‬
‫ﻀ ‪‬ﻌ ‪‬‬
‫ﺧ ‪‬‬
‫ﺲﱄ‬
‫ﻳﺎ ﺳﹺﻴّﺪﻱ ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﺑ‪‬ﻌ ‪‬ﺪ ‪‬ﻙ ﻟﻴ ‪‬‬
‫ﺕ ﻣ ‪‬ﻊ ﺍﳋ ‪‬ﺪ ‪‬ﻡ‬
‫ﺇﻻ ﺍﻟﻮﻓﺎ ُﺀ ﺇﱃ ﺍ ﹶﳌﻤ‪‬ﺎ ‪‬‬
‫ﲑ ‪‬ﻣﻠﹾﺆﻫﺎ‬
‫ﻳﺎ ﺻﻔﺤ ﹰﺔ ﺑﻴﻀـﺎ َﺀ ﺧـ ‪‬‬
‫ﻣﻜﻨ‪‬ﻮﻧ ﹰﺔ ﰲ ﺍﻟ ﹸﻄ ‪‬ﻬ ﹺﺮ ‪‬ﺗﻐ‪‬ﺸﺎﻫﺎ ﺍﻟﹺﻨ ‪‬ﻌ ‪‬ﻢ‬
‫ﺖ ‪‬ﺎ‬
‫ﻳﺎ ﻛﻌـﺒ ﹶﺔ ﺍﻟﻌ‪‬ـﻠ ﹺﻢ ﺍﻟﱵ ﻃﺎ ﹶﻓ ‪‬‬
‫ﳊﺮ‪‬ﻡ‬
‫ﻛـ ﱡﻞ ﺍﻷ ‪‬ﺩﻟﹼـ ‪‬ﺔ ﻳﺎ ﹶﻟ ﹶﺬﻳ‪‬ﺎ ‪‬ﻙ ﺍ ﹶ‬

‫ﷲ ﺍﻟﺮﺀﻭﻑ‬
‫ﺧﺎﺩ ‪‬ﻡ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻔﻘ ‪‬ﲑ ﺇﱃ ﺍ ِ‬
‫ﳎﺪﻱ ﻏﺴﺎﻥ ﻣﻌﺮﻭﻑ‬

‫‪-6-‬‬
 ‫‪ّ 3‬‬
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‫ﷲ ﻭﺳﱠﻠﻢ ﻋﻠـﻰ ﺳـ‪‬ﻴ ‪‬ﺪﻧﺎ‬

‫ﷲ ﻭﺻﻠﻰ ﺍ ُ‬
‫ﷲ ﻭﺍﳊﻤ ‪‬ﺪ ِ‬
‫ﺑﺴ ﹺﻢ ﺍ ِ‬
‫ﷲ‪.‬‬‫ﺭﺳﻮ ﹺﻝ ﺍ ِ‬
‫ﺖ ﳌـﺴﺎ‪‬ﺋﻠ‪‬ﻪ‬ ‫ﺏ ﻣﻔﻴ ‪‬ﺪ ﻧﺎﻓﻊ‪ ،‬ﻭﻓﻴﻤﺎ ﻋﻠ‪‬ﻤ ‪‬‬ ‫ﻭﺑﻌ ‪‬ﺪ ﻓﻬﺬﺍ ﻛﺘﺎ ‪‬‬
‫ﺡ ﺍﻟﻐﺎﻳ ‪‬ﺔ ﰲ ﺑﺎﺑﹺـﻪ‪،‬‬ ‫ﺏ ﺑﻠﹸﺒﺎﺑﹺﻪ‪ ،‬ﻓﺠﺎ َﺀ ﻣ‪‬ﻔﺘﺎ ‪‬‬‫ﺟﺎﻣﻊ‪ ،‬ﺃﺧ ﹶﺬ ﻣﻦ ﺍﻟﺒﺎ ﹺ‬
‫ﺩﻓﺎﻋ‪‬ﺎ ﻋﻦ ﺳ‪‬ﻨ ‪‬ﺔ ﺍﻟﺮﺳﻮ ﹺﻝ ﺍﻷﻋﻈﻢ‪ ،‬ﺻﻠﱠﻰ ﻋﻠﻴ ‪‬ﻪ ﻣﻮﻻﻧﺎ ﻭﺳﻠﱠﻢ‪،‬‬
‫ﻼ ﺑﻘﻮﻟ‪‬ﻪ ﻃﺎﻫ ﹺﺮ ﺍﻷﻧﻔﺎﺱ‪) :‬ﺣﱴ ﻣﱴ ‪‬ﺗ ﹺﺮﻋ‪‬ﻮﻥ ﻋﻦ ﺫﻛـ ﹺﺮ‬ ‫ﻭﻋﻤ ﹰ‬
‫ﺍﻟﻔﺎﺟﺮ‪ ،‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭ ‪‬ﻩ ﲟﺎ ﻓﻴ ‪‬ﻪ ﺣﱴ ﳛ ﹶﺬ ‪‬ﺭ ‪‬ﻩ ﺍﻟﻨﺎﺱ( ﺭﻭﺍﻩ ﺍﻟﻄـﱪﺍﱐ‬
‫ﻼﰲ‬ ‫ﺽ ‪‬ﺟﻬ‪‬ـ ﹰ‬‫ﺕ ﻭﺟﻮﺑ‪‬ﺎ ‪‬ﻣﻤ‪‬ﻦ ﺧـﺎ ‪‬‬ ‫ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ‪ ،‬ﻓﺤ ﱠﺬ ‪‬ﺭ ‪‬‬
‫ﺚ‬
‫ﻕ ﺍﳊـﺪﻳ ‪‬‬ ‫ﺖ ﻓﻴ ‪‬ﻪ ﹸﻃ ‪‬ﺮ ‪‬‬
‫ﺴﻨ‪‬ﻦ‪ ،‬ﻭﻛﺎ ﹶﻥ ﻋﻠﻰ ‪‬ﺷ ّﹺﺮ ‪‬ﺳﻨ‪‬ﻦ‪ ،‬ﻭﺑﻴ‪‬ﻨ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺕ‬
‫ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻫﻲ ﺳﺎﻃﻌ ﹸﺔ ﺍﻟﺪ‪‬ﻻﻟ ‪‬ﺔ ﻋﻠﻰ ﺟﻮﺍ ﹺﺯ ﺍﻻﺳﺘﻐﺎﺛﺔ‪ ،‬ﻭﺫﻛﺮ ‪‬‬
‫ﺲ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻭﻣﻦ ﻋﻈﻴﻢ ﺍﻟﻔﻮﺍﺋﺪ‪،‬ﱂ ﻳﻜﻦ ﻗﺼﲑ‪‬ﺍ‬ ‫ﻓﻴ ‪‬ﻪ ﻣ‪‬ﻦ ﻧﻔﺎﺋ ﹺ‬
‫ﻆ ﻭﺃﻭﺿـ ﹺﺢ‬ ‫ﻼ ﺩﻭﻥ ﺃﻥ ‪‬ﻳ ‪‬ﻤﻞﹼ‪ ،‬ﺑﺄﺳﻬ ﹺﻞ ﻟﻔـ ‪‬‬ ‫ﺨﻞﹼ‪ ،‬ﺑﻞ ﻃﻮﻳ ﹰ‬‫ﻓ‪‬ﻴ ‪‬‬
‫‪-7-‬‬
‫ﻒ ﺑﺎﻹﲨﺎ ﹺﻝ ﻭﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﻗﺪ‬
‫ﻋﺒﺎﺭﺓ‪ ،‬ﻭﻛﻲ ‪‬ﻳ ‪‬ﻌ ‪‬ﻢ ﺍﻟﻨﻔ ‪‬ﻊ ﱂ ﺃﻛﺘ ‪‬‬
‫ﺺ ﺫﺍ ﺍﻟﺘﻜﺮﻳﺮ‪ ،‬ﻷﻧ‪‬ﻪ ﻗﺎﻋﺪ ﹲﺓ ﳍﺎ ﻣـﻦ ﺍﻷﺣﻜـﺎ ﹺﻡ‬ ‫ﲡ ‪‬ﺪ ﻓﻴ ‪‬ﻪ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺖ ﺃﻧﻪ‪:‬‬
‫ﺍﻟﻜﺜﲑ‪ ،‬ﺇﺫﺍ ﺗﻜﺮ‪‬ﺭ ﻧﻈﺮ‪‬ﻙ ﻓﻴﻪ ﻭﲡﺪ‪‬ﺩ‪ ،‬ﻋﺮﻓ ‪‬‬
‫ﺤﻤ‪‬ﺪ‬
‫ﺚ ﻳﺎ ‪‬ﻣ ‪‬‬
‫ﺻﺤ‪ ‬ﺔ ‪‬ﺣﺪ‪‬ﻳ ‪‬‬
‫ﺴﺪ‪‬ﺩ ﰲ ‪‬‬
‫ﺼ ﹸﻞ ﺍ ﹸﳌ ‪‬‬
‫ﺍﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟ ﹶﻔ ‪‬‬
‫ﷲ ﻓﻴﻪ ﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﻭﺍﻹﻋﺎﻧ ﹶﺔ ﻋﻠﻰ ﻋﺪ ﹺﻡ ﺍﻟﺘﻘﺼ ﹺﲑ‬
‫ﺃﺭﺟﻮ ﻣﻦ ﺍ ِ‬
‫ﲔ ﻣ‪‬ﺠﻴﺐ‪ ،‬ﻭﻫـﻮ‬ ‫ﺚ ﻣﻌ ‪‬‬ ‫ﰲ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﺇﻧﻪ ﲰﻴ ‪‬ﻊ ﻗﺮﻳﺐ‪ ،‬ﻣﻐﻴ ﹲ‬
‫ﹺﻧ ‪‬ﻌ ‪‬ﻢ ﺍﳌﻮﱃ ﻭﺍﻟﻨﺼﲑ‪ ،‬ﻭﺑﺎﻟﻨﻮﺍﻳﺎ ﺧﺒﲑ ﺑﺼﲑ‪.‬‬

‫ 
ٍ  ٍ‬
‫َ  َ‬

‫ " ! َ &‪ِ$َ %‬‬

‫‪-8-‬‬
 ‫َ‬ ‫ُ‬
‫ﺃﻋﻮﺫ ﺑﺎﷲِ ﺍﻟﺴﻤﻴﻊِ ﺍﻟﻌﻠﻴﻢِ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥِ ﺍﻟﺮﺟﻴﻢ‬

‫
‬
‫ﺽ‬
‫ﷲ ﺧ ﹺﲑ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﺍﳊﻤ ‪‬ﺪ ﷲ ﻣـﻞ َﺀ ﻛـ ّﹺﻞ ﺃﺭ ﹴ‬
‫ﺑﺴﻢﹺ ﺍ ِ‬
‫ﺲ ﺍﻷﻧﺒﻴﺎﺀ‪،‬‬
‫ﻭﲰﺎﺀ‪ ،‬ﻭ ‪‬ﻣ ﹾﻞ َﺀ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻋﻠﻰ ﴰ ﹺ‬
‫ﻀ ‪‬ﻌﻔﺎﺀ‪ ،‬ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﺎﳊ ّﹺﻖ ﻓﺄﻧﻌﻢ ﲟﺎ‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﻣﻠﺠ‪‬ﺄ ﺍﻟﻔﻘﺮﺍ ِﺀ ﻭ ‪‬ﻣﻐ‪‬ﻴ ‪‬‬
‫ﺑﻪ ﺟﺎﺀ‪ ،‬ﻭﺑﻌﺪ‪:‬‬
‫ﻕ ﻣ‪‬ﻦ ﺃﻫ ﹺﻞ‬
‫ﻓﻠﻢ ‪‬ﻳ ‪‬ﺰ ﹺﻝ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ ﻣ‪‬ﺒﺘﹶﻠ‪‬ﻴ ‪‬ﻦ ﺑ ‪‬ﻔ ‪‬ﺮ ﹴ‬
‫ﻕ ﺗ‪‬ﺒ ‪‬ﻄ ﹸﻞ ﺍﻷﺩﻟ ﹶﺔ ﺍﻟﺼﺤﻴﺤ ﹶﺔ ﻋﻠﻰ‬
‫ﺍﻟﻀﻼﻝ‪ ،‬ﻭﱂ ‪‬ﺗﺰ‪‬ﻝ ﻫﺬﻩ ﺍﻟﻔ ‪‬ﺮ ‪‬‬
‫ﺖ‬
‫ﻛ ّﹺﻞ ﺣﺎﻝ‪ ،‬ﻭﺗﻄﻌ ‪‬ﻦ ﻓﻴﻬﺎ ﺩ‪‬ﻻﻟ ﹰﺔ ﻭﻣﻌﲎ‪ ،‬ﻭﺗ‪‬ﻤ ‪‬ﻌ ‪‬ﻦ ﰲ ﺭ ّ‪‬ﺩ ﺛﺎﺑـ ‪‬‬
‫ﺖ‬
‫ﺚ ‪‬ﺳ‪‬ﻨﺪ‪‬ﺍ ﻭ ‪‬ﻣﺘ‪‬ﻨﺎ‪ ،‬ﻭﻻ ﺗﻌﻮ ‪‬ﺩ ﻋﻦ ﹶﻏﹺﻴّﻬـﺎ‪ ،‬ﺇﺫ ﻛﺎﻧـ ‪‬‬
‫ﺍﻷﺣﺎﺩﻳ ‪‬‬
‫ﺨ ‪‬ﺮ ﳍﺬﺍ ﺍﻟـﺪﻳ ﹺﻦ ﻣـﻦ‬
‫ﷲ ﺗﻌﺎﱃ ﺳ ‪‬‬
‫ﻉ ﻭﹺﺭ ‪‬ﺩ ﹺﺭﹺﻳّﻬﺎ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﺍ َ‬
‫ﺍﻟﺒﺪ ‪‬‬
‫ﻳﺪﺍﻓﻌﻮﻥ ﻋﻨﻪ ﺛﺎﺑﺘﲔ‪ ،‬ﻭﻋﻠﻰ ﺍﳊ ّﹺﻖ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟﻘﻴﺎﻣ ‪‬ﺔ ﻇـﺎﻫﺮﻳﻦ‪،‬‬

‫‪-9-‬‬
‫ﻻ ﻳﻀﺮ‪‬ﻫﻢ ﺍﻧﺘﺤﺎ ﹸﻝ ﺍﳌﺒﻄ‪‬ﻠﲔ‪ ،‬ﻭﻻ ﺗﺄﻭﻳ ﹸﻞ ﺍﳉﺎﻫﻠﲔ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‬
‫ﻋﻨﺪ ﺍﻷﺋﻤ ‪‬ﺔ ﺍﳌﺘﻘ ‪‬ﺪّﻣﲔ‪:‬‬
‫ﺏ‬
‫ﺏ ﻭ ‪‬ﺣﺴ‪‬ﺎ ‪‬‬
‫ﺚ ﺭﺟﺎ ﹲﻝ ﻳ‪‬ﻌﺮ‪‬ﻓﻮ ﹶﻥ ﺑ ‪‬ﻪﻭﻟﻠﺪ‪‬ﻭ‪‬ﺍﻭﻳ ﹺﻦ ﹸﻛﺘ‪‬ﺎ ‪‬‬
‫ﻭﻟ‪‬ﻠﺤﺪﻳ ‪‬‬

‫ﻭﻣﻦ ﲨﻠ ‪‬ﺔ ﺍﻷﺩﻟ ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﺴﺘ ‪‬ﺪ ﱡﻝ ‪‬ﺎ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨ ‪‬ﺔ ﻋﻠﻰ ﺟﻮﺍ ﹺﺯ‬
‫ﻑ‬
‫ﺚ ﻳ‪‬ﻌﺮ ‪‬‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﺣﺪﻳ ﹲ‬
‫ﻧﺪﺍ ِﺀ ﺍﻟﻨ ّﹺ‬
‫ﺚ‬
‫ﺚ " ‪‬ﺧ ‪‬ﺪ ﹺﺭ ﺍﻟﺮﹺﺟ ﹺﻞ" ﺃﻭ ﺣﺪﻳ ‪‬‬
‫ﺚ "ﺍﺑ ﹺﻦ ﻋﻤﺮ" ﺃﻭ ﺣﺪﻳ ‪‬‬
‫ﲝﺪﻳ ‪‬‬
‫"ﻳﺎ ﳏﻤﺪ" ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺈﺳﻨﺎ ‪‬ﺩ ﺻﺤﻴ ﹴﺢ ﰲ‬
‫ﻛﺘﺎﺑﹺﻪ "ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ" ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﺣﺪﺛﻨﺎ ﺳـﻔﻴﺎ ﹸﻥ‬
‫ﻕ – ﺃﻱ ﺍﻟﺴﺒﻴﻌﻲ ‪ -‬ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟـﺮﲪٰ ﹺﻦ ﺑـ ﹺﻦ‬
‫ﻋﻦ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬
‫ﺕ ﹺﺭ ‪‬ﺟ ﹸﻞ ﺍﺑ ﹺﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻓﻘﺎﻝ ﻟﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺍﺫ ﹸﻛﺮ‬
‫ﺳﻌ ‪‬ﺪ ﻗﺎﻝ‪ ) :‬ﺧ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﻚ ﻓﻘﺎﻝ "ﻳﺎ ﳏﻤﺪ"(‪.‬‬
‫ﺱ ﺇﻟﻴ ‪‬‬
‫ﹶﺃ ‪‬ﺣﺐ‪ ‬ﺍﻟﻨﺎ ﹺ‬
‫ﺚ ﺻﺤﻴ ‪‬ﺢ ﺍﻹﺳﻨﺎ ‪‬ﺩ ﻭﻫﻮ ﺇﺳﻨﺎ ‪‬ﺩ ﰲ ﺻـﺤﻴ ﹺﺢ‬
‫ﻫﺬﺍ ﺣﺪﻳ ﹲ‬
‫ﺐ ﰲ ﺷﺮﺡ‬‫ﺍﻟﺒﺨﺎﺭﻱ ﺇﱃ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺭﺟ ﹴ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺑﻌﺪ ﻗﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﻋﻦ ﺳـﻔﻴﺎﻥ‬
‫ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‪.‬‬

‫‪- 10 -‬‬
 ‫ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲰﻌﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺃﰊ ﻧﻌﻴﻢ‬
‫ﻋﻦ ﺳﻔﻴﺎﻥ )ﻫﻮ ﺍﻟﺜﻮﺭﻱ( ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ‪ .‬ﺍﻧﺘﻬﻰ‪ ،‬ﺃﻱ ﻋﻦ ﺃﰊ‬
‫ﺇﺳﺤﺎﻕ‪.‬‬
‫ﺚ ﺧ‪ ‬ﺪ ﹺﺭ ﺍﻟﺮﹺﺟ ﹺﻞ ﺻﺤﻴﺢ‪ ،‬ﺃﺑﻮ ‪‬ﻧﻌ‪‬ﻴ ﹴﻢ ﻫﻮ ﺍﻹﻣـﺎ ‪‬ﻡ‬
‫ﻓﺤﺪﻳ ﹸ‬
‫ﺍﻟﻔﻀ ﹸﻞ ﺑ ‪‬ﻦ ‪‬ﺩﻛﹶﲔ ﺍﻟﺜﻘ ﹸﺔ ﺍﳉﺒﻞﹸ‪ ،‬ﻭﺳﻔﻴﺎ ﹸﻥ ﺟﺰﻣ‪‬ﺎ ﻫﻮ ﺍﻟﺜـﻮﺭﻱ‬
‫ﺐ ﺍﳌﺬﻫﺐﹺ‪ ،‬ﻭﻋﺎﺩ ﹸﺓ ﺍﻹﻣﺎ ﹺﻡ ﺃﰊ ﻧﻌـﻴﻢ ﺃﻥ‬ ‫ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﺜﻘﺔ ﺻﺎﺣ ‪‬‬
‫ﻳ‪‬ﻤ‪‬ﻴ ‪‬ﺰ ﺑﲔ ﺍﻟﺴﻔﻴﺎﻧ‪‬ﲔ‪ ،‬ﻓﻴﻘﻮﻝ ﻋﻦ ﺍﻟﺜﻮﺭﻱ )ﺳﻔﻴﺎ ﹸﻥ( ﻭﻋﻦ ﺍﺑ ﹺﻦ‬
‫‪‬ﻋ‪‬ﻴﻴ‪‬ﻨ ﹶﺔ )ﺍﺑ ‪‬ﻦ ﻋﻴﻴﻨﺔ( ﺃﻭ ﻳﺴﻤﻴﻪ )ﺳﻔﻴﺎ ﹶﻥ ﺑ ‪‬ﻦ ﻋﻴﻴﻨ ﹶﺔ(‪ ،‬ﻭﻗﺪ ﻭﻗـﻊ‬
‫ﺫﻟﻚ ﰲ ﻋﺪ ‪‬ﺓ ﻣﻮﺍﺿ ‪‬ﻊ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﺤﻴﺚ ﻳ‪‬ﻄﻠ‪‬ـ ‪‬ﻖ‬
‫ﺃﺑﻮ ﻧﻌﻴﻢ ﻋﻦ ﺳﻔﻴﺎ ﹶﻥ ﻓﺈﻧﻪ ﺍﻟﺜﻮﺭﻱ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ‪‬ﺳﻴ‪‬ﺮ ﺃﻋﻼ ﹺﻡ ﺍﻟﻨﺒﻼﺀ ﻋﻨﺪ ﺍﻟﻜـﻼ ﹺﻡ ﻋـﻦ‬

‫ﳊﻤ‪‬ﺎﺩ‪‬ﻳﻦ‪:‬‬
‫ﺍﹶ‬
‫ﻭﻳﻘﻊ ﻣﺜ ﹸﻞ ﻫـﺬﺍ ﺍﻻﺷـﺘﺮﺍ ‪‬ﻙ ﺳـﻮﺍ ًﺀ ﰲ ﺍﻟـﺴ‪‬ﻔﻴﺎﻧ‪‬ﲔ‪،‬‬
‫ﺏ ﺍﺑ ﹺﻦ ﻋﻴﻴﻨ ﹶﺔ‬
‫ﻓﺄﺻﺤﺎﺏ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻛﺒﺎ ‪‬ﺭ ﻗﺪﻣﺎ ُﺀ ﻭﺃﺻﺤﺎ ‪‬‬
‫ﺻﻐﺎ ‪‬ﺭ ﱂ ﻳ‪‬ﺪﺭﻛﻮﺍ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻓﻤﱴ ﺭﺃﻳﺖ ﺍﻟﻘﺪ ‪‬ﱘ ﻗـﺪ ﺭﻭﻯ‬

‫‪- 11 -‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﹶﺃ‪‬ﺑﻬ‪‬ﻢ ﻓﻬﻮ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﻫﻢ ﹶﻛ ‪‬ﻮﻛ‪‬ﻴـ ﹴﻊ‬
‫ﰊ ﻭﺃﰊ ﻧ‪‬ﻌﻴﻢ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻱ ﻭﺍﻟﻔ‪‬ﺮﻳﺎ ّﹺ‬
‫ﻭﺍﺑ ﹺﻦ ﻣ‪‬ﻬﺪ ّﹴ‬

‫ﻓﻬﺬﺍ ﻧﺺ‪ ‬ﰲ ﺍﳌﺴﺌﻠ ‪‬ﺔ ﻓﺎﺣﻔﻈﻪ‪.‬‬

‫ﺕ‬
‫ﺴﺒ‪‬ﻜ ّﹺﻲ ﰲ ﺍﻟﻄﺒﻘﺎ ‪‬‬
‫ﻆ ﺍﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﺷﻴ ‪‬ﺦ ﺍﻹﺳﻼ ﹺﻡ ﺍﳊﺎﻓ ﹸ‬
‫ﻱ ﻋﻠﻰ ﺳﺆﺍ ﹴﻝ ﻭ ‪‬ﺭﺩ‪‬ﻩ‪:‬‬ ‫ﺏ ﺍ ‪‬ﳌ ‪‬ﺰ ّﹺ‬
‫ﺍﻟﻜﱪﻯ ﰲ ﺫ‪‬ﻛ ﹺﺮ ﺟﻮﺍ ﹺ‬
‫ﻱ‬
‫ﻕ ﻓﻬﻮ ﺍﻟﺜﻮﺭ ‪‬‬ ‫ﻭﺃﻣﺎ ﺳﻔﻴﺎ ﹸﻥ ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍ ﹺ‬
‫ﺺ ﺑﻪ ﻣﻦ ﺍﺑ ﹺﻦ ﻋﻴﻴﻨﺔ ﻭﻷﻧﻪ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻴﻴﻨـﺔ‬ ‫ﻷﻧﻪ ﺃﺧ ‪‬‬
‫ﺴﺒ‪‬ﻪ ﻭﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﺍﻟﺜﻮﺭﻱ ﻓﺘﺎﺭ ﹰﺓ ﻳﻨﺴ‪‬ﺒﻪ ﻭﺗﺎﺭﺓ ﻻ ﻳﻨـﺴ‪‬ﺒﻪ‬ ‫ﻳﻨ ‪‬‬
‫ﲔ ﻻ ﻳﻨﺴ‪‬ﺒﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﺘﻔ ‪‬ﻲ ﺑﻜﻮﹺﻧ ‪‬ﻪ ﺭﻭﻯ ﻟﻪ ﻋﻦ ﺷﻴ ﹴﺦ ﱂ‬ ‫ﻭﺣ ‪‬‬
‫ﻳﺮ ﹺﻭ ﻋﻨﻪ ﺍﺑ ‪‬ﻦ ﻋﻴﻴﻨﺔ ﻓﻴ‪‬ﻜﺘﻔﻲ ﺑﺬﻟﻚ ﲤﻴﻴﺰ‪‬ﺍ ﻭﻫﻮ ﺍﻷﻛﺜ ‪‬ﺮ ﻭﺇﻣﺎ ﺃﻥ‬
‫ﻳﻜﺘﻔ ‪‬ﻲ ﺑﺸﻬﺮﺗ‪‬ﻪ ﻭﺍﺧﺘﺼﺎﺻ‪‬ﻪ ﺑﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺟﺎﺭﻳـ ﹲﺔ ﰲ‬
‫ﺐ ﻣ‪‬ﻦ ﻳ‪‬ﺮﻭﻱ ﻋﻦ ‪‬ﺳ ‪‬ﻤ‪‬ﻴﻴ‪‬ﻦ ﺃﻭ ﻳﺮﻭﻱ ﻋﻨﻪ ‪‬ﺳ ‪‬ﻤﻴ‪‬ﺎﻥ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻏﺎﻟ ﹺ‬
‫ﻱ‬
‫ﺴ ‪‬ﻤﻴ‪‬ﺎ ‪‬ﻥ ﺍﻟﻘﹶﺮﻳﻨﺎ ‪‬ﻥ ﻳﺸﺘﺮﻛﺎ ‪‬ﻥ ﰲ ﺍﻷﺧﺬ ﻋﻦ ﺍﳌﹶـﺮ ﹺﻭ ّﹺ‬
‫ﻭﺍﻟ ‪‬‬
‫ﺡ ﺃﻭ‬‫ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ‪ ‬ﺑﻴﻨﻬﻤﺎ ﻳ‪‬ﺪ ‪‬ﺭ ‪‬ﻙ ﺑﺎﻟﺘـﺴﻤﻴ ‪‬ﺔ ﺃﻭ ﺍﻻﺻـﻄﻼ ﹺ‬
‫ﺹ ﺃﻭ ﻣﻌﺮﻓ ‪‬ﺔ ﺍﻟﺮﻭﺍ ‪‬ﺓ ﺍﳌﻜﺜ‪‬ﺮﻳﻦ ﻋـﻦ ﺃﺣ‪‬ـﺪ‪‬ﻫﻢ ﺩﻭ ﹶﻥ‬
‫ﺍﻻﺧﺘﺼﺎ ﹺ‬
‫ﺍﻵﺧﺮﹺ‪ ،‬ﻭﻣﺜ ﹸﻞ ﻗﻮﻟ‪‬ﻬﻤﺎ ﺗﻔﺼﻴ ﹸﻞ ﺍﳊﺎﻓﻆ ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﰲ ﺍﻟﻔـﺘﺢ‬
‫‪- 12 -‬‬
 ‫ﻼ ﻟﻌﻈﻴﻢ ﻓﺎﺋﺪ‪‬ﺗ ‪‬ﻪ‪:‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺈﻳﺮﺍﺩ‪‬ﻩ ﻛﺎﻣ ﹰ‬

‫ﻗﻮﻟﹸﻪ‪ :‬ﺣﺪﺛﻨﺎ ﻗﺒﻴﺼ ﹸﺔ ﻫﻮ ﺍﺑﻦ ﻋ‪‬ﻘﺒ ﹶﺔ ﻭﺳﻔﻴﺎ ﹸﻥ ﻫﻮ ﺍﻟﺜﻮﺭﻱ‬

‫ﻆ ﻗﹶﺒﻴﺼ ﹶﺔ ﻫﻨﺎ ﺗﺼﺤﻴﻒ‬
‫ﻭﺯﻋﻢ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳌﺴﺘﺨﺮ‪‬ﺝ ﺃﻥ ﻟﻔ ﹶ‬
‫ﳑﻦ ﺩﻭﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﻥ ﺍﻟﺼﻮﺍﺏ ﺣﺪﺛﻨﺎ ﻗﹸﺘﻴﺒﺔ ﻭﻋﻠﻰ ﻫـﺬﺍ‬
‫ﻓﺴﻔﻴﺎ ﹸﻥ ﻫﻮ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻷﻥ ﻗﺘﻴﺒ ﹶﺔ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻟﻜﻦ‬
‫ﻻ ﺃﻋﺮﻑ ﻹﻧﻜﺎﺭﻩ ﻣﻌﲎ ﺇﺫ ﻻ ﻣﺎﻧﻊ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺴﻔﻴﺎﻧﲔ‬
‫ﺏ ﻣﻦ ﻃﺮﻳﻖ ﳛﲕ ﺍﻟﻘﻄﺎ ‪‬ﻥ ﻋﻦ‬ ‫ﻒ ﰲ ﺍﻷﺩ ﹺ‬‫ﻭﻗﺪ ﺃﺧﺮﺟ‪‬ﻪ ﺍﳌﺼﻨ ‪‬‬
‫ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪.‬ﺍﻧﺘﻬﻰ‬

‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﺍﻟﻔﺘﺢ‪ :‬ﻗﻮﻟﻪ ﰲ ﺍﻟﺴﻨﺪ )ﺣـﺪﺛﻨﺎ ﺃﺑـﻮ‬

‫ﻆ ﺍﳌﺸﻬﻮ ‪‬ﺭ ﺍﻟﻘﺪ ‪‬ﱘ‬‫ﰲ ﺍﳊﺎﻓ ﹶ‬ ‫ﲔ ﺍﻟﻜﻮ ﱠ‬
‫‪‬ﻧ ‪‬ﻌﻴ ﹴﻢ( ﻳﺮﻳ ‪‬ﺪ ﺍﻟﻔﻀ ﹶﻞ ﺑ ‪‬ﻦ ‪‬ﺩ ﹶﻛ ﹴ‬
‫ﳊﻠﹾﻴ ‪‬ﺔ ﻭﺍﳌﺴﺘ‪‬ﺨ ‪‬ﺮﺝﹺ‪ ،‬ﻭﻗﻮﻟﹸﻪ‬
‫ﺐﺍ‪‬‬
‫ﻆ ﺍﳌﺘﺄﺧ ‪‬ﺮ ﺻﺎﺣ ‪‬‬ ‫ﻭﻟﻴﺲ ﻫﻮ ﺍﳊﺎﻓ ﹶ‬
‫ﺴﻜﹶﻦ‪،‬‬‫ﺶ( ﻛﺬﺍ ﻟﻠﺠﻤﻴﻊ ﺇﻻ ﻷﰊ ﻋﻠ ﹴﻲ ﺑ ﹺﻦ ﺍﻟـ ‪‬‬ ‫)ﺣﺪﺛﻨﺎ ﺍﻷﻋﻤ ‪‬‬
‫ﻓﻮﻗﻊ ﻋﻨﺪﻩ )ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ( ﻭﻫﻮ ﺍﻟﺜـﻮﺭﻱ‬
‫ﱐ‪:‬‬
‫ﳉﻴ‪‬ـﺎ ﱡ‬
‫)ﺣﺪﺛﻨﺎ ﺍﻷﻋﻤﺶ( ﺯﺍﺩ ﻓﻴﻪ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍ ﹶ‬
‫ﺏ ﻗﻮ ﹸﻝ ﻣ‪‬ﻦ ﺧﺎﻟﻔﹶﻪ ﻣﻦ ﺳﺎﺋ ﹺﺮ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﺭﺃﻳﺖ ﰲ ﺭﻭﺍﻳﺔ‬ ‫ﻭﺍﻟﺼﻮﺍ ‪‬‬
‫ﺍﻟﻘﺎﺑﹺﺴﻲ ﻋﻦ ﺃﰊ ﺯﻳﺪ ﺍ ﹶﳌ ‪‬ﺮﻭ‪‬ﺯﻱ )ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻧﻌﻴﻢ( ﺃﹸﺭﺍ ‪‬ﻩ ﺣﺪﺛﻨﺎ‬

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‫ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ )ﺣﺪﺛﻨﺎ ﳏﻤﺪ( ﻓﺤﺬﻑ ﻟﻔﻆ ﻗﺎﻝ ﺑﲔ ﻗﻮﻟـﻪ‬
‫ﺃﹸﺭﺍﻩ ﻭﺣﺪﺛﻨﺎ ﻭﺃﺭﺍﻩ ﺑﻀﻢ ﺍﳍﻤﺰﺓ ﺃﻱ ﺃﻇﻨﻪ‪ ،‬ﻭﺃﺑﻮ ﻧﻌﻴ ﹴﻢ ﲰﻊ ﻣﻦ‬
‫ﺍﻷﻋﻤﺶ ﻭﻣﻦ ﺍﻟﺴﻔﻴﺎ‪‬ﻧﲔ ﻋﻦ ﺍﻷﻋﻤـﺶ‪ ،‬ﻟﻜـﻦ‪ ‬ﺳـﻔﻴﺎ ﹶﻥ‬
‫ﺍﳌﺬﻛﻮ ‪‬ﺭ ﻫﻨﺎ ﻫﻮ ﺍﻟﺜﻮﺭﻱ‪ ‬ﺟﺰﻣ‪‬ﺎ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺖ ﻫﻨﺎ ﺍﻟﺘﻤﻴﻴ ‪‬ﺰ ﺑﲔ ﺍﳌﹸﻬ ‪‬ﻤﻠﹶﲔ ﻛﻴﻒ ﻳﻜﻮ ﹸﻥ ﻭﺍﷲ‬
‫ﻓﻘﺪ ﺭﺃﻳ ‪‬‬
‫ﺍﳌﻮﻓﻖ‪.‬‬
‫ﺏ‬‫ﻱ ﻧﻔـﺴِﻪ ﰲ ﺍﻷﺩ ﹺ‬ ‫ﻕ ﻋﻦ ﺍﻟﺒﺨﺎﺭ ّﹺ‬ ‫ﻭﻣﺜﺎ ﹸﻝ ﻫﺬﺍ ﺍﻹﻃﻼ ﹺ‬
‫ﺍﳌﻔﺮﺩ ﻗﻮﻟﹸﻪ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻛﺜﲑ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﻋـﻦ‬
‫ﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ‪ ....‬ﺍﳊﺪﻳﺚﹶ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻛﺜﲑ ﺍﻟﻌﺒـﺪﻱ‬
‫ﻫﺬﺍ ﺷﻴ ‪‬ﺦ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﻯ ﻋﻦ ﺍﻟﺜﻮﺭﻱ ﻓﻘﻂ‪ ،‬ﻭﱂ ﻳﺬﻛﺮﻭﺍ ﻟﻪ‬
‫ﺐ‬
‫ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻻ ﰲ ﺍﻟﻜﻤﺎﻝ ﻭﻻ ‪‬ﺬﻳﺒﻪ ﻭﻻ ﰲ ‪‬ﺬﻳ ﹺ‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﻻ ﰲ ﺍﻟﻜﺎﺷـﻒ ﻭﻻ ﰲ‬ ‫ﺍﻟﺘﻬﺬﻳﺐ ﻭﻻ ﰲ ﺍﳉﺮ ﹺ‬
‫ﷲ ﳏﻤ ‪‬ﺪ ﺑـﻦ‬‫ﱐ‪ :‬ﺃﺑﻮ ﻋﺒ ‪‬ﺪ ﺍ ِ‬‫ﺴﻤ‪‬ﻌﺎ ﱡ‬
‫ﺍﳌﻴﺰﺍ ‪‬ﻥ ﻭﻻ ﻟﺴﺎﻧﹺﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟ ‪‬‬
‫ﻱ ﻭﺷﻌﺒ ﹶﺔ‬
‫ﻛﺜ ﹴﲑ ﺍﻟ ‪‬ﻌﺒ‪‬ﺪﻱ ﻣﻦ ﺛﻘﺎﺕ ﺍﻟﺒﺼﺮﺓ ﲰﻊ ﺳﻔﻴﺎ ﹶﻥ ﺍﻟﺜﻮﺭ ‪‬‬
‫ﷲ ﺑ ‪‬ﻦ ﺍﳌﺒﺎﺭﻙ‪.‬ﺍﻧﺘﻬﻰ‬‫ﳊﺠ‪‬ﺎﺝ ﻭﺇﺳﺮﺍﺋﻴ ﹶﻞ ﻭﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺍﺑ ‪‬ﻦ ﺍ ﹶ‬

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‫ﻭﻣﺎ ﻭﻗﻊ ﻟﻠﺤﺎﻓﻆ ﺍﻟﻌﻴﲏ ﺃﻧﻪ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﻛﺜ ﹴﲑ ﻋﻦ ﺳﻔﻴﺎ ﹶﻥ ﺑﻦ‬
‫ﻒ ﰲ ﺍﻟﻨﺴﺦ‪ ،‬ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﻘـﺴﻄﻼﱐ ﰲ‬ ‫ﻋﻴﻴﻨﺔ ﻓﻮﻫﻢ ﺃﻭ ﲢﺮﻳ ‪‬‬
‫ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﻛﻐﲑﻩ ﺑﺄﻧﻪ ﺍﻟﺜـﻮﺭﻱ ﺑﻌﻴﻨـﻪ ﰲ ﺍﳌﻮﺿـﻌﲔ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻭﻗﻊ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﺟﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ﰲ‬
‫ﻱ‬
‫ﻱ ﺍﻟﺒﺼﺮ ‪‬‬‫ﷲ ﺍﻟﻌﺒﺪ ‪‬‬
‫ﺍﻟﺘﺠﺮﻳﺢ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ :‬ﳏﻤﺪ ﺑﻦ ﻛﺜﲑ ﺃﺑﻮ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﻱ ﻭﺍﻷﻋﻤﺶ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺝ ﻋﻨﻪ ﻋﻦ ﺍﻟﺜﻮﺭ ّﹺ‬
‫ﺃﺧﻮ ﺳﻠﻴﻤﺎ ﹶﻥ ﺃﺧﺮ ‪‬‬
‫ﻓﺎﻟﻌﺒﺎﺭ ﹸﺓ ﺧﻄﺄ ﻓﺈ‪‬ﺎ "ﻋﻦ ﺍﻟﺜﻮﺭﻱ ﻭﺷـﻌﺒﺔ" ﺃﻭ "ﻋـﻦ‬
‫ﺏ ﺍﻷﻭ ﹸﻝ ﻹﺭﺍﺩ‪‬ﺗ ‪‬ﻪ ﺫﻛ ‪‬ﺮ ﺍﻟﺜـﺎﱐ‬
‫ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﺍﻷﻋﻤﺶ" ﻭﺍﻷﻗﺮ ‪‬‬
‫ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ‪ .‬ﻓﺈﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪ :‬ﺣﺪﺛﻨﺎ ﹶﻗﺒﻴﺼ ﹸﺔ ﻗـﺎﻝ‬
‫ﱀ ‪ ....‬ﺍﳊﺪﻳﺚ‬ ‫ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎ ﹸﻥ ﻋﻦ ﺳﻬﻴ ﹺﻞ ﺑﻦ ﺃﰊ ﺻﺎ ﹴ‬
‫ﻱ‬
‫ﻓﻘﺒﻴﺼ ﹸﺔ ﺃﻳﻀ‪‬ﺎ ﱂ ﺗ‪‬ﺬﻛﹶﺮ ﺭﻭﺍﻳﺘ‪‬ﻪ ﺇﻻ ﻋﻦ ﺳﻔﻴﺎ ﹶﻥ ﺍﻟﺜـﻮﺭ ّﹺ‬
‫ﻭﻛﺎﻥ ﺻﻐﲑ‪‬ﺍ ﺟﺪ‪‬ﺍ‪.‬‬
‫ﲔ ﻭﻳﺮﻳ ‪‬ﺪ‬
‫ﻓﻬﺬﺍ ﻣﺎ ﻳﻄﻠﻘﻪ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ‪‬ﻧﻌ‪‬ﻴ ﹴﻢ ﺍﻟﻔﻀ ﹸﻞ ﺑﻦ ‪‬ﺩ ﹶﻛ ﹴ‬
‫ﺑﻪ ﺳﻔﻴﺎ ﹶﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﰲ ﻛ ّﹺﻞ ﺣﺎ ﹴﻝ ﲰﻊ ﻣﻨﻪ ﻗﺒ ﹶﻞ ﻣﺎ ﻗﻴ ﹶﻞ ﻋ ﹺﻦ‬
‫ﻁ ﻫﻨﺎ ﺑﺎﻃﻠ ﹲﺔ ﰲ ﻛ ّﹺﻞ ﺣﺎﻝ‪.‬‬ ‫ﺍﺧﺘ‪‬ﻼﻃﻪ ﻓﺪ‪‬ﻋﻮ‪‬ﻯ ﺍﻻﺧﺘﻼ ‪‬‬

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‫ﺕ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺗ‪‬ﻪ ﻟﻠﻔﺎﺋـﺪ ‪‬ﺓ‬
‫ﺏ ﻭﺍﺳ ‪‬ﻊ ﺍﻗﺘﺼ‪‬ﺮ ‪‬‬
‫ﻭﻫﺬﺍ ﺑﺎ ‪‬‬
‫ﺴﻤ‪‬ﺎ ﻟﻠﺒﺎﺏ‪.‬‬
‫ﻭ ‪‬ﺣ ‪‬‬

‫ﻕ ﺍﻟﺴﺒﻴﻌ ‪‬ﻲ ﻓﻬﻮ ﺣﺎﻓﻆ ﺛﻘﺔ ﻣﺘﲔ‪ ،‬ﺇﻻ ﺃﻥ‬

‫ﺃﻣﺎ ﺃﺑﻮ ﺇﺳﺤﺎ ‪‬‬
‫ﻼ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻗﻴﻞ ﻋﻦ ﺍﺧﺘﻼﻃ‪‬ﻪ ﻭﺗﺪﻟﻴﺴِﻪ‪،‬‬ ‫ﰲ ﺭﻭﺍﻳﺘﻪ ﺗﻔﺼﻴ ﹰ‬
‫ﻭﻫﺬﺍ ﻫﻮ ﻣﻄﻌ ‪‬ﻦ ﺍﳌﺨﺎﻟﻔﲔ ﰲ ﺍﳊﺪﻳﺚ ﻭﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‬
‫ﻼ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬‫ﺼﹰ‬‫ﻣﻔ ‪‬‬
‫ﺃﻣﺎ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﻓﺮﻭﻯ ﻋﻦ ﻣﻮﻻﻩ ﺍﺑ ﹺﻦ ﻋﻤـ ‪‬ﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻫﻮ ﺛﻘـﺔ‪ ،‬ﻗـﺎﻝ ﺍﳊـﺎﻓﻆ ﰲ ‪‬ـﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ‪ :‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌ ‪‬ﻲ ﻭﻣﻨـﺼﻮ ‪‬ﺭ ﺑـ ‪‬ﻦ‬
‫ﻕ ﺍﻟﻜﻮﰲ ﻭﲪﺎﺩ ﺑﻦ‬ ‫ﺍﳌﻌﺘﻤ ﹺﺮ ﻭﺃﺑﻮ ﺷﻴﺒ ﹶﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺇﺳﺤﺎ ‪‬‬
‫ﺕ‪ ،‬ﻗﻠـﺖ‪ :‬ﻭﻗـﺎﻝ‬ ‫ﺃﰊ ﺳﻠﻴﻤﺎﻥ‪ .‬ﺫﻛﺮﻩ ﺍﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﺒﺎ ﹶﻥ ﰲ ﺍﻟﺜﻘﺎ ‪‬‬
‫ﺍﻟﻨﺴﺎﺋ ‪‬ﻲ ﺛﻘ ﹲﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﳛﺘﺞ‪ ‬ﺍﳌﺨﺎﻟﻔﻮﻥ ﺑﻘﻮﻝ ﺍﻹﻣﺎ ﹺﻡ ﳛﲕ ﺑـ ﹺﻦ ﻣﻌـ ﹴ‬
‫ﲔ‪" :‬ﻻ‬
‫ﺏ ﺃﻭ ﹰﻻ ﺃﻥ ﻏﲑ‪‬ﻩ ﻋﺮﻓﹶﻪ‪ ،‬ﻭﻣ‪‬ﻦ ﺣﻔ‪‬ﻆ ﺣ‪‬ﺠـ ﹲﺔ‬ ‫ﺃﻋﺮﻓﹸﻪ"‪ ،‬ﻭﺍﳉﻮﺍ ‪‬‬
‫ﻋﻠﻰ ﻣﻦ ﱂ ﳛ ﹶﻔﻆﹾ‪ ،‬ﻭﻫﺬﻩ ﻗﺎﻋﺪ ﹲﺓ ﻣﻘﺮﺭ ﹲﺓ ﻣﻦ ﻗﻮﺍﻋ ‪‬ﺪ ﺍﻟﻔﻘﻬـﺎ ِﺀ‬
‫ﱐ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎ ِﺀ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻟﻜ ‪‬ﻦ‬ ‫ﺠﻠﹸﻮ ﱡ‬
‫ﻭﺍﶈ ‪‬ﺪّﺛﲔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟ ‪‬ﻌ ‪‬‬

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‫ﲔ ﻣ‪‬ﻦ ﻇﹸﻠﻤ‪‬ﻬﻢ ﻳﺘﻤﺴﻜﻮﻥ ﺑﻜ ّﹺﻞ ﻃﻌ ﹴﻦ ﻓﻴﻤﺎ ﻻ ﻳﻮﺍﻓـ ‪‬ﻖ‬
‫ﺍﳌﺨﺎﻟﻔ ‪‬‬
‫ﷲ ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﻣﺸ ‪‬ﺮﺑ‪‬ﻬﻢ ﻧﺴﺄ ﹸﻝ ﺍ َ‬
‫ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﻘﺼ ﹸﺔ ﺻﺤﻴﺤ ﹰﺔ ﻭﻳﻈﻬ ‪‬ﺮ ﺫﻟﻚ ﻳﺎ ﺭﻋـﺎﻙ‬
‫ﷲ ﺑﻘﻠﻴ ﹴﻞ ﻣﻦ ﺍﻟﺘﻤ ‪‬ﻌ ﹺﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻓﻴﻤﺎ ﺳﺄﻗﻮﻟﹸﻪ‪:‬‬
‫ﺍُ‬
‫ﻱ ﻫﻲ‬
‫ﲔ ﺭﻭﺍﻳ ‪‬ﺔ ﺍﻟ ‪‬ﺪﻭ ﹺﺭ ّﹺ‬
‫ﺍﻟﻌﺒﺎﺭ ﹸﺓ ﲝﺮﻭﻓ‪‬ﻬﺎ ﰲ ﺗﺎﺭﻳ ﹺﺦ ﺍﺑ ﹺﻦ ‪‬ﻣ ‪‬ﻌ ﹴ‬
‫ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺕ‬
‫ﺚ ﺍﻟﺬﻱ ‪‬ﻳﺮ ‪‬ﻭﻭ‪‬ﻧﻪ )ﺧ‪‬ـ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﲰﻌﺖ ﳛﲕ ﻳﻘﻮ ﹸﻝ‪ :‬ﺍﳊﺪﻳ ﹸ‬
‫ﻕ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟـﺮﲪٰ ﹺﻦ ﺑـ ﹺﻦ‬ ‫ﹺﺭ ‪‬ﺟ ﹸﻞ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ( ﻭﻫﻮ ﺃﺑﻮ ﺇﺳﺤﺎ ‪‬‬
‫ﺳﻌ ‪‬ﺪ‪.‬‬
‫ﻗﻴﻞ ﻟﻴﺤﲕ‪ :‬ﻣﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ؟ ﻗﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ‬
‫ﺱ ﺳﻌﻴ ‪‬ﺪ ﺃﻭ ﺳﻌ ‪‬ﺪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻚ ﺍﻟﻌﺒﺎ ‪‬‬
‫ﺷ ‪‬‬
‫ﻓﻬﺎﺗﺎﻥ ﲨﻠﺘﺎﻥ ﻣﺴﺘﻘﻠﱠﺘﺎﻥ‪ ،‬ﺍﻟﺜﺎﻧﻴ ﹸﺔ ﻣ‪‬ﺴﺘﺄ‪‬ﻧ ﹶﻔ ﹲﺔ ﻻ ﺗ‪‬ﻌﱡﻠ ‪‬ﻖ ﳍـﺎ‬
‫ﺑﺎﻷُﻭﱃ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﻣﻨﻬﺎ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﻣـﻮﱃ‬
‫ﺍﺑ ﹺﻦ ﻋﻤﺮ‪ ،‬ﺇﳕﺎ ﻫﺬﺍ ﻭﻫ ‪‬ﻢ ﻣﻦ ﺭﺍﻭﻱ ﺍﻟﺘﺎﺭﻳ ﹺﺦ ﻓﻈﻨ‪‬ﻬﻤﺎ ﻭﺍﺣـﺪ‪‬ﺍ‬
‫ﻓﺠﻤﻊ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ﻭﺩﻟﻴﻠﹸﻪ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺖ ﻓﻌﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ‬
‫ﲔ‪ :‬ﻗﻠ ‪‬‬
‫ﻗﻮ ﹸﻝ ﺍﻟﺪﺍﺭﻣ ّﹺﻲ ﰲ ﺗﺎﺭﻳ ﹺﺦ ﺍﺑ ﹺﻦ ﻣﻌ ﹴ‬

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 ‫ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﺍ ﹶﳌ ‪‬ﺪﹺﻧﻲ‪ ‬ﺍﻟﺬﻱ ‪‬ﻳﺮﻭﻱ ﻋﻨﻪ ﺍﺑ ‪‬ﻦ ﻭﻫ ﹴ‬
‫ﺐ ﻣﺎ ﺣﺎﻟﻪ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﻻ ﺃﻋﺮﻓﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻱ ﰲ ﺍﻟﻜﺎﻣ ﹺﻞ‪ :‬ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑـ ‪‬ﻦ ﺳـﻌ ‪‬ﺪ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ‪‬ﻋ ‪‬ﺪ ّﹴ‬
‫ﺍﳌﻘﻌ ‪‬ﺪ ‪‬ﻣﺪ‪‬ﻳﲏ‬
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﻠ ّﹴﻲ ﺛﻨﺎ ﻋﺜﻤﺎ ﹸﻥ ﺑ ‪‬ﻦ ﺳﻌﻴ ‪‬ﺪ )ﺍﻟـﺪﺍﺭﻣﻲ(‬
‫ﲔ‪ :‬ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﻳﺮﻭﻱ ﻋﻨـﻪ‬
‫ﺖ‪ :‬ﻟﻴﺤﲕ ﺑ ﹺﻦ ﻣ‪‬ﻌ ﹴ‬
‫ﻗﻠ ‪‬‬
‫ﺐ ﻣﺎ ﺣﺎﻟﹸﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﻋﺮﻓﻪ‪.‬‬
‫ﺍﺑ ‪‬ﻦ ﻭ‪‬ﻫ ﹴ‬
‫ﻱ – ﻓﻘــﻮ ﹸﻝ ﺍﺑــ ﹺﻦ‬ ‫ﻗﺎﻝ ﺍﻟﺸـﻴﺦ – ﺃﻱ ﺍﺑ ‪‬ﻦ ﻋ‪‬ﺪ ّﹴ‬
‫ﲔ ﰲ ﻫﺬﻩ ﺍﻟـﺤﻜﺎﻳ ‪‬ﺔ ﺇ ﹼﻥ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑـ ‪‬ﻦ ﺳـﻌ ‪‬ﺪ ﻻ‬ ‫ﻣ ـﻌ ﹴ‬
‫ﺐ‬‫ﲔ ﺑﻘﻮﻟ‪‬ﻪ‪ :‬ﻳﺮﻭﻱ ﻋﻨﻪ ﺍﺑ ‪‬ﻦ ﻭﻫ ﹴ‬ ‫ﺃﻋﺮﻓﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺃﺭﺍﺩ ﺍﺑ ‪‬ﻦ ﻣﻌ ﹴ‬
‫ﺐ ﻓ‪‬ﻨﻌ‪‬ﻢ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻗﻮﻟﹸﻪ ﻳﺮﻭﻱ‬‫ﺃﻱ ﺃﻥ ﺣﺪﻳﺜﹶﻪ ﻳﺮﻭﻳﻪ ﺍﺑ ‪‬ﻦ ﻭﻫ ﹴ‬
‫ﺐ ﻧﻔﺴ‪‬ﻪ ﻓﻼ ﺷﻰ َﺀ ﻷﻥ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳـﻌ ‪‬ﺪ‬ ‫ﻋﻨﻪ ﺍﺑ ‪‬ﻦ ﻭﻫ ﹴ‬
‫ﻱ ﻭﻳﺮﻭﻱ ﺣﺪﻳﺜﹶﻪ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼ ‪‬ﻡ ﺍﺑ ﹺﻦ ﻋﺪﻱ‪،‬‬ ‫ﻳﺮﻭﻱ ﻋﻨﻪ ﺍﻟﺰﻫﺮ ‪‬‬
‫ﺐ ﺑﻮﺍﺳﻄﺔ‪.‬‬‫ﻱ ﻋﻨ ‪‬ﻪ ﺍﺑ ‪‬ﻦ ﻭﻫ ﹴ‬ ‫ﺚ ﺍﻟﺰﻫﺮ ّﹺ‬
‫ﺃﻱ ﻭﻳﺮﻭﻱ ﺣﺪﻳ ﹶ‬

‫ﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﺑﺼﻴﻐﺔ ﺍﳉـﺰﻡ‪:‬‬

‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳌ ّﹺﺰ ‪‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ ﺍﻷﻋﺮﺝ ﺃﺑﻮ ﲪﻴﺪ ﺍﳌﺪﱐ ﺍﳌﻘﻌﺪ ﻣـﻮﱃ‬

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‫ﺑﲏ ﳐﺰﻭﻡ ‪ ....‬ﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ ﻋﻦ ﳛﲕ ﺑﻦ‬
‫ﻣﻌﲔ ﻻ ﺃﻋﺮﻓﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﲔ ﰲ ﺗﺎﺭ ‪‬ﳜ ‪‬ﻪ ﻓﻴﻬـﺎ ﻭﻫـﻢ‬
‫ﻱ ﻋﻦ ﺍﺑ ﹺﻦ ﻣﻌ ﹴ‬‫ﻓﺮﻭﺍﻳ ﹸﺔ ﺍﻟﺪ‪‬ﻭﺭ ّﹺ‬
‫ﻂ ﻷﻣﻮ ﹴﺭ ﻣﻨﻬﺎ‪:‬‬‫ﻭﻋﺪ ‪‬ﻡ ﺿﺒ ‪‬‬
‫ﺃ ﹼﻥ ﺍﻟﺪﺍﺭﻣﻲ ﺳﺄﻟﹶﻪ ﺑﻨﻔﺴِﻪ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑـ ﹺﻦ ﺳـﻌ ‪‬ﺪ‬
‫ﻱ ﻳﻨﻘﹸﻞ ﺑـﺪﻟﻴ ﹺﻞ ﻗﻮﻟ‪‬ـﻪ‪) :‬ﻗﻴـﻞ‬ ‫ﲏ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺪﻭﺭ ‪‬‬ ‫ﺍﳌﻘﻌ ‪‬ﺪ ﺍﳌﺪﻳ ّﹺ‬
‫ﺕ ﲰﺎ ‪‬ﻋ ‪‬ﻪ ﳍﺎ ﻷﻧﻪ ﻟـﻮ ﻛـﺎﻥ‬ ‫ﻟﻴﺤﲕ(‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴ ﹸﻞ ﻋﺪ ﹺﻡ ﺛﺒﻮ ‪‬‬
‫ﻛﺬﻟﻚ ﻟﻌﺮﻑ ﺃﻧﻪ ﺍﳌﻘﻌ ‪‬ﺪ ﺍﳌﺪ‪‬ﻳﲏ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻋﺮﻑ ﺑﻌـ ‪‬ﺪ‬
‫ﲔ ﺳ‪‬ﺌ ﹶﻞ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ ﻓﻈﻨﻪ ﻫﺬﺍ‬ ‫ﺫﻟﻚ ﺃﻥ ﺍﺑ ‪‬ﻦ ﻣﻌ ﹴ‬
‫ﻒ ﺍﻟﻌﻠﻤﺎ ُﺀ‬
‫ﻓﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﰲ ﻣﺜﻞ ﻫﺬﺍ ﺃﱠﻟ ‪‬‬
‫ﲔ ﻣﺘﻌ ّ‪‬ﺪﺩ‪‬ﻳﻦ ﻓـﺄﻛﺜ ‪‬ﺮ‬ ‫ﰲ ﺃﻭﻫﺎﻡ ﺍﳉﻤ ﹺﻊ ﻭﺍﻟﺘﻔﺮﻳﻖ ﺃﻱ ﺍﳉﻤ ﹺﻊ ﺑ ‪‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﺘﻔﺮﻳ ﹺﻖ ﺑﲔ ﻭﺍﺣ ‪‬ﺪ ﲜﻌ‪‬ﻠ ‪‬ﻪ ﺃﻛﺜ ‪‬ﺮ‪.‬‬
‫ﻚ ﺍﻟﻌﺒـﺎﺱ‬
‫ﲰ ‪‬ﻪ ﻛﻤﺎ ﻣ ‪‬ﺮ )ﺷ ‪‬‬
‫ﻱﰲﺍ‪‬‬ ‫ﻚ ﺍﻟﺪ‪‬ﻭﺭ ّﹺ‬
‫ﻭﻣﻨﻬﺎ ﺷ ‪‬‬
‫ﻂ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ‪.‬‬‫ﺳﻌﻴ ‪‬ﺪ ﺃﻡ ﺳﻌ ‪‬ﺪ( ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﻋﺪ ﹺﻡ ﺿﺒ ‪‬‬
‫ﲔ ﳊﺪﻳﺚ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﺑﺪﻟﻴ ﹺﻞ ﻗﻮﻟ‪‬ﻪ‪:‬‬‫ﻭ ‪‬ﻣﻔﺎﺩ‪‬ﻫﺎ ﻣﻌﺮﻓ ﹸﺔ ﺍﺑ ﹺﻦ ﻣﻌ ﹴ‬
‫ﺕ ﹺﺭ ‪‬ﺟ ﹸﻞ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ( ﻭﻫﻮ ﺃﺑـﻮ‬
‫ﺚ ﺍﻟﺬﻱ ‪‬ﻳﺮ ‪‬ﻭﻭ‪‬ﻧﻪ ) ‪‬ﺧ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﺍﳊﺪﻳ ﹸ‬

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‫ﻕ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ‪.‬ﺍﻧﺘﻬﻰ ﻓﻬﺬﺍ ﺩﻟﻴ ﹸﻞ ﻣﻌﺮﻓـ ‪‬ﺔ‬ ‫ﺇﺳﺤﺎ ‪‬‬
‫ﳊﻘﹶﺖ ‪‬ﺎ ﺗﻠﻚ‬ ‫ﷲ ﺍﳌﺴﺘﻌﺎ ﹸﻥ ﺣﺼﻞ ﻫﺬﺍ ﺍﻟﻮﻫ ‪‬ﻢ ﻓﹸﺄ ‪‬‬ ‫ﻟﻪ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﻭﺍ ُ‬
‫ﺍﻟﻌﺒﺎﺭ ﹸﺓ ﻭﻫﻲ ﺇﳕﺎ ﰲ ﺣ ّﹺﻖ ﺍﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ ﺍﳌﻘﻌ ‪‬ﺪ ﺍﳌﺪﻳﲏ ﻭﻫﻮ ﺃﺑـﻮ‬
‫ﺝ‪.‬‬
‫‪‬ﺣﻤ‪‬ﻴ ‪‬ﺪ ﺍﻷﻋﺮ ‪‬‬

‫ﲔ ﻣﻦ ﺭﻭﺍﻳ ‪‬ﺔ ﺍﻟﺪﺍﺭﻣ ّﹺﻲ ﺃﻧﻪ‬ ‫ﺖ ﻋﻦ ﺍﺑ ﹺﻦ ﻣﻌ ﹴ‬‫ﻱّ ﺃﺛﺒ ‪‬‬

‫ﻓﺎﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﺪ ﹴ‬
‫ﱂ ﻳﻌﺮﻑ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﺍﳌﹸﻘﻌ ‪‬ﺪ ﺍﳌﺪﻳﲏ‪ ،‬ﻭﻫﻮ ﻳـﺮﻭﻱ‬
‫ﲔ‬
‫ﻋﻨﻪ ﺍﻟﺰﻫﺮﻱ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻭﻣﻘ ‪‬ﺮ ‪‬ﺭ ﰲ ﺍﳌﺼﻄﻠﺢ ﺃ ﹼﻥ ﺍﻟﺘﻤﻴﻴـ ‪‬ﺰ ﺑـ ‪‬‬
‫ﺐ‪.‬‬‫ﻣ‪‬ﺘ ‪‬ﻔﻘﹶﻲ ﺍﻻ‪‬ﺳ ﹺﻢ ﻳﻜﻮ ﹸﻥ ﺑﺄﻣﻮ ﹴﺭ ﻣﻨﻬﺎ ﺍﻟﻨﺴﺒ ﹸﺔ ﺃﻭ ﺍﻟﻠﻘ ‪‬‬
‫ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺴﺨﺎﻭﻱ ﰲ ﺍﻟﺘﺤﻔﺔ ﺍﻟﻠﻄﻴﻔﺔ‪:‬‬
‫ﺝ‪ :‬ﺃﺑﻮ ‪‬ﺣﻤﻴﺪ ﻣﻮﱃ ﺑـﲏ‬
‫ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﺍﻷﻋﺮ ‪‬‬
‫ﲔ‪ :‬ﻻ ﺃﻋﺮﻓﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﱐ ﺍﳌﻘﻌ ‪‬ﺪ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻣﻌ ﹴ‬
‫ﳐﺰﻭ ﹴﻡ‪ ،‬ﺍﳌﺪ ﱡ‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﺃﻋﺠ ‪‬‬
‫ﺐ ﻫﺬﻩ ﺍﻷﻗﻮﺍ ﹺﻝ ﻫﻮ ﻗﻮ ﹸﻝ ﺍﳌﺴﻤ‪‬ﻰ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ‬
‫ﺐ ﻻﺑﻦ ﺍﻟﻘﹺﻴّﻢ‬
‫ﺑ ‪‬ﻦ ﺣﺴﻦ ﺑ ﹺﻦ ﻗﺎﺋﺪ ﰲ ﺗﻌﻠﻴﻘ‪‬ﻪ ﻋﻠﻰ ﺍﻟﻮﺍﺑﻞ ﺍﻟﺼّﹺﻴ ﹺ‬
‫ﺼﺮ‪‬ﺍ‪:‬‬
‫ﻭﻫﻮ ﳐﺘ ‪‬‬
‫ﺨﻪ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ‬ ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﱂ ﺃﺟﺪ ‪‬ﻣﻦ ﺷﻴ ‪‬‬
‫ﻑ(‪ ،‬ﻭﺇﻥ ﺍﻋﺘﱪ‪‬ﻩ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺣﺎ ﹴﰎ‬‫ﻓﻴﻪ ﺟﻬﺎﻟﺔ ﻗﺎﻝ ﺍﻟﺬﻫﱯ )ﻻ ‪‬ﻳﻌ ‪‬ﺮ ‪‬‬

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‫ﲔ ﻳﻮﺭ ‪‬ﺩ ﺍﺣﺘﻤـﺎ ﹰﻻ ﺃﻥ‬
‫ﺏ ﺍﺑ ﹺﻦ ‪‬ﻣ ‪‬ﻌ ﹴ‬
‫ﻣﻮﱃ ﺍﺑ ﹺﻦ ﻋﻤﺮ‪ ،‬ﺇﻻ ﺃ ﱠﻥ ﺟﻮﺍ ‪‬‬
‫ﻕ ﻗﻮ ﹶﻝ ﺍﻟﺬﻫﱯ‪ ،‬ﺭﺍﺟﻊ ﺗﺎﺭﻳﺦ ﺍﺑ ﹺﻦ ﻣﻌﲔ‬ ‫ﻳﻜﻮ ﹶﻥ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﻳ‪‬ﺼ ّ‪‬ﺪ ‪‬‬
‫ﺭﻭﺍﻳﺔ ﺍﻟﺪﻭﺭﻱ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻑ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺯﻳﺪ‪،‬‬
‫ﻉ ﺑﺈﺷﺮﺍ ‪‬‬
‫ﺏ ﻣﻄﺒﻮ ‪‬‬ ‫ﻭﺍﻟﻜﺘﺎ ‪‬‬
‫ﻭﻫﻢ ﻫﻜﺬﺍ ﻳﻜﹺﺒّﺮﻭ ﹶﻥ ﺍﻷﲰﺎ َﺀ ﺣﱴ ﻛﺄﻧﻚ ﺗﻈ ‪‬ﻦ ﺃﻧـﻚ ﺃﻣـﺎ ‪‬ﻡ‬
‫ﻱ‪.‬‬
‫ﺷﻴ ﹺﺦ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫ﺝ‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺍﶈ ّ‪‬ﻘ ‪‬ﻖ ﻏ ‪‬ﲑ ﳏ ّ‪‬ﻘ ﹴﻖ ﻭﻛﺄﻧﻪ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﳜﺮ ‪‬‬
‫ﻣﻦ ﺭﺃﺳﻪ‪ ،‬ﻓﻘﺪ ﺧﻠﻂ ﲣﻠﻴﻄﹰﺎ ﻋﺠﻴﺒ‪‬ﺎ ﻓﺎﺿﺤ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﺗ‪‬ﻪ‬
‫ﻟﻚ ﻳﺎ ﺭﻋﺎ ‪‬ﻙ ﺍﷲ‪ ،‬ﻓﺈ‪‬ﻢ ﳛ ﹺﺮّﻓﻮﻥ ﻭﻳﺰ ﹺﻭّﺭﻭ ﹶﻥ ﻋ ‪‬ﻤﺪ‪‬ﺍ ﻭﺧﻄﹰﺄ ﻟ ‪‬ﻘﹼﻠ ‪‬ﺔ‬
‫ﷲ ﻣﻦ ﺟﻬﻠ‪‬ﻬـﻢ‪،‬‬ ‫ﺻﺪﻗ‪‬ﻬﻢ ﻭﺣ ‪‬ﻈّﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﺭﺍﺣﻨﺎ ﺍ ُ‬
‫ﻒ‬
‫ﻂ ﺃﻭ ﻳﻜﺬﺏ‪ ،‬ﻓﻜﻴ ‪‬‬ ‫ﻓﻤﺜﻞﹸ ﻫﺬﺍ ﺍﳌﻌﻠ ﹺﻖ ﺇﻣﺎ ﺃﻧ‪‬ﻪ ﻳﻬﺬﻱ ﻭﺍﺧﺘﻠ ﹶ‬
‫ﱐ ﰒ ﺧﺘﻤ‪‬ﻬـﺎ‬ ‫ﺟﻌ ﹶﻞ ﺍﻟﺜﻼﺛ ﹶﺔ ﻭﺍﺣﺪ‪‬ﺍ‪ ،‬ﻓﺠﺎ َﺀ ﺑﺎﻷﻭ ﹺﻝ ﻭﺟﻌﻠﹶﻪ ﺍﻟﺜﺎ ﹶ‬
‫ﺑﻌﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ ﻣﻘﺼﻮﺩ‪‬ﻧﺎ ﻓﺠﻤ ‪‬ﻊ ﺑﻴﻨ‪‬ﻪ ﻭﺑﻴﻨﻬﻤﺎ ﻓـﺼﺎﺭ‬
‫ﺏ‬
‫ﻑ ﻋﻠﻰ ﺍﻟﻜﺘـﺎ ﹺ‬ ‫ﻚ ﺃ ﹼﻥ ﺍﳌﺸﺮ ‪‬‬ ‫ﺍﻟﻜﻞ ﻋﻨﺪﻩ ﻭﺍﺣﺪ‪‬ﺍ‪ ،‬ﻭﺍﳌﻀﺤ ‪‬‬
‫ﻚ ﻧﻔﺴ‪‬ﻪ ‪‬ﺬﺍ ﺍﻹﺷﺮﺍﻑ‪،‬‬ ‫)ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺯﻳﺪ( ﻗﺪ ﺃﻫﻠ ‪‬‬
‫ﻒ‬
‫ﻳﻈ ‪‬ﻦ ﻫﺬﺍ ﺍﳌﻌّ‪‬ﻠ ‪‬ﻖ ﺯﺧﺮﻓ ﹶﺔ ﺍﻟﻜﻼ ﹺﻡ ﻏ ‪‬ﲑ ﻣﻜﺸﻮﻓﺔ‪ ،‬ﻭﻳـﺴﺘﺨ ‪‬‬
‫ﺑﺄﻫ ﹺﻞ ﺍﻟﻌﻠ ﹺﻢ ﻭﺃﻋﻤﺎﺭﹺﻫﻢ ﺍﻟﱵ ﻗﻀ‪‬ﻮﻫﺎ ﰲ ﺍﻟﺘﺪﻗﻴ ﹺﻖ ﻭﺍﻟﺘﺤﻘﻴـﻖﹺ‪،‬‬
‫‪- 21 -‬‬
‫ﻒ ﺑﺎﻟﻌﻠﻤـﺎ ِﺀ‬
‫ﺨ ‪‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺬﻫﱯ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭ‪‬ﻙ‪ ) :‬ﻣ ﹺﻦ ﺍﺳ‪‬ﺘ ‪‬‬
‫ﺖ ﺀﺍ ‪‬ﺧ ‪‬ﺮﺗ‪‬ﻪ( ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻓﻌﺠﺒ‪‬ﺎ ﻣﺎ ﺃﺷ ‪‬ﺪ ﺟﺮﺃﺗ‪‬ﻪ ﻋﻠـﻰ‬
‫ﺫﻫ‪‬ﺒ ‪‬‬
‫ﺍﻟﻜﺬﺏ‪ ،‬ﻧﺴﺄ ﹸﻝ ﺍﷲ ﺍﻟﺴﻼﻣ ﹶﺔ ﻭﺣﺴ ‪‬ﻦ ﺍﳋﺘﺎﻡ‪.‬‬
‫ﷲ ﻋﻠﻰ ﲢﺮﻳ ﹺﺮ ﻫﺬﻩ ﺍﳌﺴﺌﻠ ‪‬ﺔ ﺑﻔﻀ‪‬ﻠ ‪‬ﻪ ﺗﻌﺎﱃ ﻭﻛﺮﻣ‪‬ﻪ‬ ‫ﻭﺍﳊﻤ ‪‬ﺪ ِ‬
‫ﷲ‬
‫ﺖ ‪‬ﻭﹶﻟﻜ‪‬ـ ‪‬ﻦ ﺍ َ‬
‫ﺖ ﹺﺇ ﹾﺫ ‪‬ﺭ ‪‬ﻣﻴ‪‬ـ ‪‬‬
‫ﺗﺒﺎﺭ ‪‬ﻙ ﻛ ﱡﻞ ﺷﻰ ٍﺀ ﲞﻠ ‪‬ﻘ ‪‬ﻪ ) ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫‪‬ﺭﻣ‪‬ﻰ(‪.‬‬

‫ﺷ‪‬ﺒﻬﺘﺎ ‪‬ﻥ ﻟﻠﻤﺨﺎﻟﻔﲔ‪:‬‬

‫ﻱ ﱂ ﻳﺬﻛ ‪‬ﺮ ﺗﻮﺛﻴ ‪‬ﻖ ﺍﻟﻨ‪‬ﺴﺎﺋ ّﹺﻲ ﻟﻪ ﺇﳕﺎ‬
‫ﺍﻷﻭﱃ‪ :‬ﻗﻮﻟﹸﻬﻢ ﺇ ﱠﻥ ﺍ ‪‬ﳌ ّﹺﺰ ‪‬‬
‫ﺍﻗﺘﺼ ‪‬ﺮ ﻋﻠﻰ ﺗﻮﺛﻴ ﹺﻖ ﺍﺑ ﹺﻦ ﺣﺒ‪‬ﺎﻥ‪ ،‬ﻓﻜﻴﻒ ﺫﻛﺮ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﺗﻮﺛﻴ ‪‬ﻖ‬
‫ﺍﻟﻨﺴﺎﺋ ّﹺﻲ ﻟﻪ ﻭﺃﻳﻦ؟‬
‫ﻭﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﻣ‪‬ﻦ ﺣﻔﻆ ﺣﺠ ﹲﺔ ﻋﻠﻰ ﻣ‪‬ﻦ ﱂ ﳛﻔﹶﻆ‪ ،‬ﻭﺍﺑﻦ‬
‫ﻕ ﺍﻟﺜﻘﺔ‪ ‬ﰲ ﻧﻘﻠ‪‬ﻪ ﻭﻟﻴﺲ ﻣﻄﺎﹶﻟﺒ‪‬ﺎ ﺑﺬﻛ ﹺﺮ ﺍﳌﺼﺪﺭﹺ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺣﺠ ﹴﺮ ﻓﻮ ‪‬‬
‫ﺕ ﺍﻟﻌﻼﹼﻣـ ‪‬ﺔ ﻣ‪‬ﻐﻠﻄـﺎﻱ‪،‬‬ ‫ﻛ ّﹺﻞ ﺣﺎ ﹴﻝ ﻓﻘﺪ ﻃﺎﻟ ‪‬ﻊ ﻋﻠﻴ ‪‬ﻪ ﺗﺘﺒ‪‬ﻌـﺎ ‪‬‬
‫ﻱ ﻣﺎ ﻓﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘـﺐ‬ ‫ﻭﻣﻐﻠﻄﺎﻱ ﺍﺳﺘﺪ ‪‬ﺭ ‪‬ﻙ ﻋﻠﻰ ﺍ ‪‬ﳌ ّﹺﺰ ّﹺ‬
‫ﺏ "ﺍﻟﺘﻤﻴﻴ ﹺﺰ" ﻟﻠﻨـﺴﺎﺋﻲ‪،‬‬ ‫ﺍﻟﱵ ﺍﺳﺘﺪﺭﻛﺎ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍ ‪‬ﳌ ﹺﺰّﻱ ﻛﺘﺎ ‪‬‬
‫ﻱّ‪ ،‬ﻭﻫﻮ ﻳ‪‬ﻜﺜ‪‬ـ ‪‬ﺮ‬
‫ﻓﻬﺬﺍ ﻣﺎ ﺟﻌﻞ ﺍﺑﻦ ﺣﺠ ﹴﺮ ﻳﺴﺘﺪﺭ ‪‬ﻙ ﻋﻠﻰ ﺍ ‪‬ﳌ ‪‬ﺰ ﹺ‬

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 ‫ﺍﻟﻨﻘ ﹶﻞ ﻋﻨﻪ ﻛﺜﲑ‪‬ﺍ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻘﻮ ﹸﻝ ﺑﺄ ﱠﻥ ﺍﻟﻌﻼﻣ ﹶﺔ ﻣﻐﻠﻄﺎﻱ ﲢﺼ ﹸﻞ ﻟﻪ ﺃﻭﻫﺎ ‪‬ﻡ ﻭﺍﺑـ ‪‬ﻦ‬
‫ﺕ ﻫﻴﻬﺎﺕ‪ ،‬ﻧﻌﻢ ﻗﺪ ﳚﺪ ﺍﳌﺨـﺎﻟﻔﻮﻥ‬ ‫ﺣﺠ ﹴﺮ ﺗﺒﻌﻪ ﻓﻴﻬﺎ‪ ،‬ﻓﻬﻴﻬﺎ ‪‬‬
‫ﻆ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﻓﻠـﻴﺲ‬ ‫ﻫﺬﺍ ﰲ ﻣﺸﺎ ‪‬ﳜﻬﹺﻢ ﺃﻣﺎ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﳊﺎﻓ ﹸ‬
‫ﺑﺬﺍﻙ ﺍﻟﻐﺎﻓ ﹺﻞ ﻭﺍﳌﻘّ‪‬ﻠ ‪‬ﺪ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻴ ‪‬ﻪ ﻗﻮﻟﹸﻪ ﰲ ﻣﻘﺪﻣ ‪‬ﺔ‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪:‬‬
‫ﺏ ﺍﻟﺬﻱ‬
‫ﺏ ﺍﳌﺨﺘﺼ ﹺﺮ ﺑﺎﻟﻜﺘﺎ ﹺ‬
‫ﺖ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﻭﻗﺪ ﺍﻧﺘﻔﻌ ‪‬‬
‫ﺐ‬
‫ﲨ ‪‬ﻌﻪ ﺍ ِﻹﻣﺎ ‪‬ﻡ ﺍﻟﻌﻼﻣ ﹸﺔ ﻋﻼ ُﺀ ﺍﻟﺪﻳ ﹺﻦ ﻣﻐﻠﻄﺎﻱ ﻋﻠـﻰ ‪‬ـﺬﻳ ﹺ‬
‫ﺍﻟﻜﻤﺎ ﹺﻝ ﻣﻊ ﻋﺪﻡ ﺗﻘﻠﻴﺪﻱ ﻟﻪ ﰲ ﺷﻰ ٍﺀ ﳑـﺎ ﻳﻨﻘﻠﹸـﻪ ﻭﺇﳕـﺎ‬
‫ﺖ ﺍﻷﺻﻮ ﹶﻝ ﺍﻟﱵ ﻋﺰﺍ ﺍﻟﻨﻘ ﹶﻞ‬
‫ﺖ ﺑﻪ ﰲ ﺍﻟﻌﺎﺟﻠ ‪‬ﺔ ﻭﻛﺸﻔ ‪‬‬
‫ﺍﺳﺘﻌﻨ ‪‬‬
‫ﺇﻟﻴﻬﺎ ﰲ ﺍﻵﺟﻠﺔ‪ ،‬ﻓﻤﺎ ﻭﺍﻓﻖ ﹶﺃﺛﺒﺘ‪ ‬ﻪ ﻭﻣﺎ ﺑﺎ‪‬ﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ‪‬ﻤﻠ‪‬ﺘﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﻘﺪ ﺍ‪‬ﺪﻣﺖ ﺷﺒﻬ‪‬ﺘﻬ‪‬ﻢ ﺑﺎﻟﺒﺎﻃ ﹺﻞ ‪‬ﺬﺍ ﺍﻟﺒﻴﺎ ‪‬ﻥ ﻣـﻦ ﺷـﻴ ﹺﺦ‬
‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺣﺠﺮﹴ‪ ،‬ﹶﻟ‪‬ﻴ‪‬ﺘﻬ‪‬ﻢ ﻳﻔﻘﻬﻮ ﹶﻥ ﻭﻳﻌﺘﺮﻓﻮ ﹶﻥ ﻭﻟﻮ ﰲ ﺧﻠﻮ ‪‬ﺓ‬
‫ﺱ‬
‫ﺶ ﺍﻟﻨﺎ ﹺ‬
‫ﺲ ‪‬ﻣﻨ‪‬ﺎ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻟ ‪‬ﺪّﻳ ‪‬ﻦ ﺍﳌﺴ‪‬ﺘﹺﻨ ‪‬ﺪ ﺇﱃ ‪‬ﻏ ّﹺ‬
‫ﺸﻨ‪‬ﺎ ﻓﻠﻴ ‪‬‬
‫ﺃ ﱠﻥ ﻣ‪‬ﻦ ﻏ ‪‬‬
‫ﻟﻴﺲ ﻋﻠﻰ ﺍﳊ ّﹺﻖ ﻭﺍﳍﺪﻯ ﻭﺍﻟﻨﺠﺎ ‪‬ﺓ‪.‬‬
‫ﻁ ﺟﺪﻳﺪ ﹲﺓ ﻣﺎ ‪‬ﻋ ﹺﻬﺪ‪‬ﺕ ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳ ‪‬ﺔ‬
‫ﷲ ﺷﺮﻭ ﹲ‬
‫ﻭﻫﺬﻩ ﻭﺍ ِ‬

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‫ﻱ‬
‫ﻁ ﺃﻥ ﻳ‪‬ﻮّ‪‬ﺛ ‪‬ﻖ ﺍﻟـﺮﺍﻭ ‪‬‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳ ﹺﻞ ﻣ‪‬ﻦ ﻗﺒﻞﹸ‪ ،‬ﺇﳕﺎ ﺍﳌﺸ‪‬ﺘ ‪‬ﺮ ﹸ‬
‫ﻭﺍﳉﺮ ﹺ‬
‫ﻉ‬
‫ﻁ ﳐﺘ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻓﻬﺬﺍ ﺍﻟـﺸﺮ ﹸ‬ ‫ﺏ ﺍﳉﺮ ﹺ‬ ‫ﻑ ﺑﺄﺳﺒﺎ ﹺ‬‫ﻋﺎ ﹺﺭ ‪‬‬
‫ﷲ ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻴﻪ ﻷﻧـﻪ‬ ‫ﺤ ‪‬ﻖ ﻭﺍ ِ‬ ‫ﺙ ﻭﻻ ﻳ‪‬ﻘﺎ ‪‬ﻡ ﻟﻪ ﻭﺯ ﹲﻥ ﻭﻻ ﻳﺴﺘ ‪‬‬
‫ﺤ ‪‬ﺪ ﹲ‬
‫‪‬ﻣ ‪‬‬
‫ﻑ ﻋﻠﻰ ﺍﳌـﺴﻠﻤﲔ‬ ‫ﻁ ﻭﺍﻟﺴﺬﺍﺟﺔ‪ ،‬ﻭﻟﻮﻻ ﺍﳋﻮ ‪‬‬ ‫ﻏﺎﻳ ﹲﺔ ﰲ ﺍﻟﺴﻘﻮ ‪‬‬
‫ﻑ‬
‫ﻣﻦ ﺗﺸﻮﻳﺸ‪‬ﻬﻢ ﻟﻜﺎﻥ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﺑﺎﻹﳘﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﻛ ّﹴﻞ ﺗـﺼ ‪‬ﺮ ‪‬‬
‫ﻑ ﻭﻳﻨﺎﻓﻴﻪ‪ ،‬ﻣﺜﺎﻟﹸﻪ‪:‬‬
‫ﻅ ﻣﻌﺮﻭ ‪‬‬ ‫ﺍﳊﻔﹼﺎ ‪‬‬
‫ﻆ ﻋﺒ ‪‬ﺪ ﺍﳊ ّﹺﻖ ﺍﻹﺷـﺒﻴﻠ ‪‬ﻲ ﰲ‬ ‫)ﺃﺑﻮ ﹶﻛﺒ‪‬ﺸ ﹶﺔ( ﱂ ﻳﻌ ﹺﺮﻓﹾﻪ ﺍﳊﺎﻓ ﹸ‬
‫ﻆ ﺍﻟﻜﺒ ‪‬ﲑ ﺍﺑ ‪‬ﻦ‬
‫ﺃﺣﻜﺎﻣ‪‬ﻪ ﻭ‪‬ﺑﻨ‪‬ﻰ ﻋﻠﻰ ﻫﺬﺍ ﺃﻧﻪ ﳎﻬﻮ ﹲﻝ ﻓ ‪‬ﺮﺩ‪‬ﻩ ﺍﳊﺎﻓ ﹸ‬
‫ﺍﻟﻘﻄﹼﺎﻥ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻟﻜﻨﻪ ﺛ ﹶﻘ ﹲﺔ ﻭﺛﹼ ﹶﻘ ‪‬ﻪ ﺍﻟﻜﹸﻮ ‪‬ﻓﻲ‪ ‬ﺭﻭﻯ ﺫﻟﻚ ﻋﻨﻪ ﺍﺑ‪‬ﻨﻪ‪ ،‬ﺫﻛـﺮﻩ‬
‫ﺍﳌﻨﺘﺠﺎﱄ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﺃﻗﺮ‪‬ﻩ ﺍﻟﺬﻫﱯ ﰲ ﺗ‪‬ﺘﺒ‪‬ﻌﺎﺗ‪‬ﻪ ﻟﻪ‪ ،‬ﻭﺍﻟﻜﻮﰲ ﻫﻮ ﺃﲪ ‪‬ﺪ ﺑ ‪‬ﻦ ﻋﺒ ‪‬ﺪ‬
‫ﻅ ﻟﻪ ﺗـﺎﺭﻳ ‪‬ﺦ ﻛـﺒ ‪‬ﲑ ﰲ‬ ‫ﳊﻔﱠﺎ ‪‬‬
‫ﷲ ﺍﻟ ‪‬ﻌﺠ‪‬ﻠﻲ‪ ،‬ﻭﺍﳌﻨﺘﺠﺎﱄ ﻣﻦ ﺍ ﹸ‬ ‫ﺍِ‬
‫ﺍﻟﺮﺟﺎ ﹺﻝ ﻭﻏﲑ‪‬ﻩ‪.‬‬

‫ﱯ ﰲ ‪‬ﺳ‪‬ﻴ ﹺﺮ ﺃﻋﻼ ﹺﻡ ﺍﻟﻨ‪‬ﺒﻼﺀ‪:‬‬

‫ﻭﻗﻮ ﹸﻝ ﺍﻟﺬﻫ ّﹺ‬
‫ﻉ ﺃﺣ ‪‬ﺪ ﺍﻷﺋﻤ ‪‬ﺔ ﺍﻟﻌﺸﺮ ‪‬ﺓ – ﺃﻱ‬
‫ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﻳﺰﻳ ‪‬ﺪ ﺑ ‪‬ﻦ ﺍﻟﻘﻌﻘﺎ ﹺ‬
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‫ﲔ ﻭﺍﻟﻨ‪‬ﺴﺎﺋ ‪‬ﻲ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﺳـّﹺﻴﺪ‪‬ﻧﺎ ﺃﺑـﻮ‬‫ﺍﻟﻘﺮﺍ ِﺀ – ﻭﺛﹼﻘﻪ ﺍﺑ ‪‬ﻦ ﻣﻌ ﹴ‬
‫ﺟﻌﻔ ﹴﺮ ﺛﻘ ﹲﺔ ﺟﺒ ﹲﻞ ﺃﺣ ‪‬ﺪ ﺃﺋﻤ ‪‬ﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻦ ﺃﻛﺎﺑ ﹺﺮ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻫﻮ‬
‫ﺃﺣ ‪‬ﺪ ﺃﺭﻛﺎ ‪‬ﻥ ﻗﺮﺍﺀ ‪‬ﺓ ﺍﻟﻘﺮﺀﺍ ‪‬ﻥ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻧﻔﻌﻨﺎ ﺍﷲ ﺑﱪﻛﺎﺗ‪‬ﻪ ﺀﺍﻣﲔ‪،‬‬
‫ﻚ ﰲ ﺛﻘﺘ‪‬ﻪ ﻭﻋﺪﺍﻟﺘ‪‬ﻪ ﺣﺎﺷﺎﻩ‪.‬‬
‫ﻭﻣ‪‬ﻦ ﺍﻟﺬﻱ ﻳﺸ ّ‪‬ﻜ ‪‬‬

‫ﻭﻫﻨﺎ ﻣﺴﺎﺋ ﹸﻞ‪:‬‬

‫ﰲ ﻭﱂ‬ ‫ﺍﻷﻭﱃ‪ :‬ﺍﻋﺘﻤﺎ ‪‬ﺩ ﺍﺑﻦ ﺍﻟﻘﻄﹼﺎ ‪‬ﻥ ﻋﻠﻰ ﺗﻮﺛﻴـ ﹺﻖ ﺍﻟﻜـﻮ ّﹺ‬
‫ﺡ‬‫ﺏ ﺍﳉﺮ ﹺ‬ ‫ﻑ ﺑﺄﺳﺒﺎ ﹺ‬
‫ﻳﺴﺄ ﹾﻝ ﻋﻦ ﺩﻟﻴ‪‬ﻠ ‪‬ﻪ ﰲ ﺗﻌﺪﻳﻠ‪‬ﻪ‪ ،‬ﻷﻧﻪ ﻋﺎ ﹲﱂ ﻋﺎ ﹺﺭ ‪‬‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﺍﻛﺘﻔﻰ ﺑﻨﻘﻞ ﺍﳌﻨﺘﺠﺎﱄ ﻭﻫﻮ ﺣﺎﻓﻆ ﺛﻘﺔ ﻋﻦ ﺍﺑ ﹺﻦ‬
‫ﺍﻟﻌ‪‬ﺠﻠﻲ ﻋﻦ ﺃﺑﻴﻪ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﰲ ﻗﻮﻟﻪ‪" :‬ﺛﻘﺔ ﻭﱠﺛﻘﹶﻪ ﺍﻟﻜﻮﰲ" ﺭﺩ ﻋﻠﻴﻬﻢ ﻋﻨﺪﻣﺎ‬
‫ﻗﺎﻟﻮﺍ ﳌﺎﺫﺍ ﱂ ﻳﻘﻞ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ﺑﺄﻧﻪ ﺛﻘﺔ ﺑﻞ ﻗـﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻨ‪‬ﺴﺎﺋﻲ ﺛﻘﺔ‪ ،‬ﻭﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻗﺎﻝ‪ :‬ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ‪،‬‬
‫ﻒ ﳉﻬﻠ‪‬ﻬـﻢ‬ ‫ﻭﻋﺒﺎﺭﺓ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺭ ‪‬ﺩ ﻋﻠﻴﻬﻢ ﻭﻛـﺸ ‪‬‬
‫ﺣﻴﺚ ﺍﺑﺘﺪﻋﻮﺍ ﺷﺮﻭﻃﹰﺎ ﻣﺎ ﳍﺎ ﺃﺻ ﹲﻞ ﻋﻨﺪ ﺃﻫ ﹺﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‬
‫ﰲ" ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﻧﻘﻠﻪ ﻟﻠﺘﻮﺛﻴﻖ‬ ‫ﺍﺑ ‪‬ﻦ ﺍﻟﻘﻄﺎﻥ‪" :‬ﺛﻘﺔ ﻭﺛﱠﻘﻪ ﺍﻟﻜﻮ ﱡ‬
‫ﻣﻦ ﻏﲑ ﺭ ‪‬ﺩ ﻫﻮ ﺇﻗﺮﺍ ‪‬ﺭ ﻭﺇ ﹼﻻ ﳌﺎﺫﺍ ﺫﻛﺮ‪‬ﻩ‪.‬‬

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 ‫ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﺗﻔﺮﻳﻘﹸﻬﻢ ﺑﲔ ﻗﻮﻟ‪‬ﻪ "ﺛﻘﺔ" ﻭ"ﻭﺛﻘﻪ ﻓﻼﻥ" ﺣﻴﺚ‬
‫ﻧﺴﺒﻮﺍ ﺇﱃ ﺍﺑﻦ ﺣﺠ ﹴﺮ ﺃﻧﻪ ﺑﺎﻟﺜﺎﻧﻴﺔ ﻳ ‪‬ﻔ ‪‬ﺮ ﻣﻦ ﻋ‪‬ﻬ ‪‬ﺪﺗ‪‬ﻪ‪ ،‬ﻭﻫﺬﺍ ﺗﻘﻮﻳ ﹸﻞ‬
‫ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﻣﺎ ﱂ ﻳ ﹸﻘﻞ‪ ،‬ﻓﻘﺪ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺫﻛﺮ "ﻫﻮ ﺛﻘـ ﹲﺔ ﻭﺛﹼﻘـﻪ‬
‫ﻓﻼﻥ" ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻭﻏﲑﻩ‪ ،‬ﻓﻔﻲ ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌ ‪‬ﺔ ﻟﻪ ﻋﻦ ﺑﻜﺎﺭ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﻨﻌﺎﱐ‪ :‬ﻭﻫﻮ ﺛﻘﺔ ﻭﺛﻘﻪ ﺃﲪﺪ ﻭﳛﲕ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﺈﻥ ﺗﻮﺛﻴﻘﹶﻪ ﺇﳕﺎ ﻫﻮ ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻋﻠﻰ ﺃ‪‬ﻢ ﻗﺒﻠﻪ ﻭﺛﻘﻮﻩ‪ ،‬ﻓﻤﻦ‬
‫ﺃﻳﻦ ﺟﺎﺀﻭﺍ ‪‬ﺬﻩ ﺍﻟﻘﺎﻋﺪ ‪‬ﺓ ﺍﳉﺪﻳﺪﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺍ ‪‬ﳌﺰ‪‬ﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﰲ ﺗﺮﲨﺔ ﺍﻟﺮﺑﻴـﻊ ﺑـﻦ‬
‫ﺣﺒﻴﺐ ﺍﳊﻨﻔﻲ‪ :‬ﻭﻫﻮ ﺛﻘﺔ ﻭﺛﻘﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﳛـﲕ ﺑـﻦ‬
‫ﻣﻌﲔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﱯ ﻟﻜﻼﻣ‪‬ﻪ ﰲ ﻛﺘﺎﺑﹺﻪ "ﺍﻟﺮﺩ ﻋﻠﻰ ﺑﻴﺎ ‪‬ﻥ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺇﻗﺮﺍ ‪‬ﺭ ﺍﻟﺬﻫ ّﹺ‬
‫ﺍﻟﻮﻫ ﹺﻢ ﻭﺍﻹﻳﻬﺎ ﹺﻡ"‪ ،‬ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﺻﻨﻴ ‪‬ﻊ ﺍﳊﻔﱠﺎﻅ ﻭﻟﻦ ﲡ ‪‬ﺪ ﺃﺣـﺪ‪‬ﺍ‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳ ﹺﻞ ﻓﺮ‪‬ﻕ ﺑﲔ ﻗﻮﻟ‪‬ﻪ "ﺛﻘﺔ" ﻭﺑﲔ ﻗﻮﻟ‪‬ﻪ‬‫ﻣﻦ ﻋﻠﻤﺎ ِﺀ ﺍﳉﺮ ﹺ‬
‫ﰲ ﺑﻴﺎﻥ ﺣﺎﻟ‪‬ﻪ "ﻭﺛﻘﻪ ﻓﻼﻥ"‪.‬‬
‫ﻱ ﻓﻘﺪ ﺣﻜـﻰ‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﺳﺘﺪﺭﺍ ‪‬ﻙ ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﻋﻠﻰ ﺍﳌ‪‬ﺰ ّﹺ‬
‫ﺖ‪ :‬ﻭﻗـﺎﻝ‬
‫ﻋﺒﺎﺭﺗ‪‬ﻪ "ﺫﻛﺮﻩ ﺍﺑ ‪‬ﻦ ‪‬ﺣﺒ‪‬ﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ" ﰒ ﻗﺎﻝ‪ :‬ﻗﻠ ‪‬‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﺛﻘﺔ‪.‬‬
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‫ﺺ ﻋﻠﻰ ﺯﻳﺎﺩ ‪‬ﺓ ﺗﻮﺛﻴﻘ‪‬ﻪ ﺑﻌﺪ ﹺﻡ ﺍﻧﻔﺮﺍ ‪‬ﺩ‬
‫ﻓﻬﺬﺍ ﻣﻦ ﺍﺑﻦ ﺣﺠ ﹴﺮ ﻧ ‪‬‬
‫ﺍﺑ ﹺﻦ ﺣﺒﺎ ﹶﻥ ﺑﺎﻟﺘﻮﺛﻴﻖ‪.‬‬
‫ﻁ ﻗﻮ ﹺﻝ ﺃﺣﺪ‪‬ﻫﻢ ﰲ ﳏﺎﻭﻟ ‪‬ﺔ‬ ‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﻳﻈﻬﺮ ﲟﺎ ﻣ ‪‬ﺮ ﺳﻘﻮ ﹸ‬
‫ﻟﻠﺘﺸﻜﻴﻚ ﺑﺘﻮﺛﻴﻖ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻪ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﺃﺧﺸﻰ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ ﻫﻮ ﺍﻟﺬﻱ ﻗﺒﻠﹶﻪ‪ ،‬ﻭﻗﻮﻟﹸﻪ "ﺃﺧﺸﻰ" ﺩﻟﻴ ﹸﻞ‬
‫ﻒ ﻣﺴ‪‬ﺘ‪‬ﻨﺪ‪‬ﻩ ﻭﳏﺎﻭﻟ ﹲﺔ ﻻ ﻭﺯ ﹶﻥ ﳍﺎ ﻛﺎﻟﺬﻱ ﳛـﺎﻭ ﹸﻝ ﺇﺯﺍﻟـ ﹶﺔ‬ ‫ﺿﻌ ‪‬‬
‫ﻒ ﺍﻟﺸﻚ ﻭﻫﻴﻬﺎﺕ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﳐﻄﺌﹰﺎ‬ ‫ﲔ ﺑﺄﺿﻌ ‪‬‬ ‫ﺍﻟﻴﻘ ﹺ‬
‫ﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭ ﹶﺓ ﺑﻞ ﻫﻮ ﻏﺎﻳـ ﹲﺔ ﰲ‬ ‫ﺃﻭ ﺳﺎﻫﻴ‪‬ﺎ ﳌﺎ ﻛﺮ‪‬ﺭ ﻛﻤﺎ ﻗﻠ ‪‬‬
‫ﺍﻟﺘﺪﻗﻴ ﹺﻖ ﻷﻧ ‪‬ﻪ ﻗﺎﻝ‪:‬‬
‫ﱐ ﻣﻮﱃ ﺍﺑ ﹺﻦ ﺳﻔﻴﺎ ﹶﻥ ﺛﻘ ﹲﺔ ﻣـﻦ‬‫ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﺍﳌﺪ ُﹺ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﺬﻱ ﺑﻌﺪﻩ‪.‬‬
‫)ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑ ‪‬ﻦ ﻣﺎﺟﻪ( ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑﻦ ﺳـﻌﺪ‬
‫ﺝ ﺃﺑﻮ ‪‬ﺣﻤﻴﺪ ﺍﳌﺪﱐ ﺍﳌﻘﻌﺪ ﻣﻮﱃ ﺑـﲏ ﳐـﺰﻭ ﹴﻡ ﻭﺛﻘـﻪ‬ ‫ﺍﻷﻋﺮ ‪‬‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ ﺍﻟﻘﺮﺷﻲ ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ ﻛﻮﰲ‬
‫ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ‪.‬ﺍﻧﺘﻬﻰ‬

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‫ﲔ ﺍﳌﺪﻳﲏ ﻣﻮﱃ ﺑﲏ ﹾﳐﺰ‪‬ﻭ ﹴﻡ ﻭﺑـﲔ ﺍﻟﻘﺮ‪‬ﺷـ ّﹺﻲ‬ ‫ﻓﺸﺘ‪‬ﺎ ﹶﻥ ﺑ ‪‬‬
‫ﰲ ﻣ‪‬ﻮﱃ ﺍﺑ ﹺﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺃﻧﻪ ﻟﻮ ﺍﺷﺘﺒﻬﺎ ﻋﻠﻴـﻪ‬ ‫ﺍﻟﻜﻮ ّﹺ‬
‫ﻟﻘﺎﻝ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺳﺎﺑ ‪‬ﻘ ‪‬ﻪ "ﻭﻟﻌﻠﱠﻪ ﺍﻟﺬﻱ ﺑﻌﺪ‪‬ﻩ" ﻓـﺪ ﱠﻝ ﻋﻠـﻰ‬
‫ﻒ ﻳﺮﻳ ‪‬ﺪ ﺃﻥ ﳚﻌ ﹶﻞ ﺍﻟﺜﻼﺛ ﹶﺔ ﻭﺍﺣـﺪ‪‬ﺍ‬
‫ﲢﻘﻴ ‪‬ﻘﻪ‪ ،‬ﺇﻻ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﳌﺨﺎﻟ ‪‬‬
‫ﻭﺍﷲ ﺣﺴﻴﺒ‪‬ﻪ‪.‬‬
‫ﹸﺛ ‪‬ﻢ ﺃﱂ ﻳﻮّ‪‬ﺛ ﹾﻘ ‪‬ﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻓﻘﺪ ﻭﺛﹼﻘﻪ ﺇﻣﺎ ‪‬ﻡ ﻣﻌﺘ‪‬ﺒ ‪‬ﺮ ﻣﺘـﺸ ّ‪‬ﺪﺩ‪،‬‬
‫ﻑ ﻋﻨﻬﺎ‪.‬‬
‫ﻓﻠﻤﺎﺫﺍ ﻳﻐﻀ‪‬ﻮﻥ ﺍﻟﻄﺮ ‪‬‬
‫ﺼﻔﹰﺎ ﳏﺎﻓﻈﹰﺎ ﻋﻠﻰ ﺍﻷﻣﺎﻧ ‪‬ﺔ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺎﺋ ﹸﻞ ﻣﻨ ‪‬‬
‫ﺍﻟﱵ ﺳﻴ‪‬ﺴﺄ ﹸﻝ ﻋﻨﻬﺎ ﻳﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣ ‪‬ﺔ ﹶﻟﻤﺎ ﻓﺎﺗ‪‬ﻪ ﺃﻥ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﺗﻌﻤ‪‬ـ ‪‬ﺪ‬
‫ﺖ"‬
‫ﺍﻻﺳﺘﺪﺭﺍ ‪‬ﻙ ﻋﻠﻰ ﺍ ‪‬ﳌ ﹺﺰّﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﺑﻘﻮﻟﻪ‪" :‬ﻗﻠـ ‪‬‬
‫ﻭﳌﺎ ﻛﺮﺭ ﺣﻜﺎﻳ ﹶﺔ ﺗﻮﺛﻴ ﹺﻖ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻪ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪.‬‬
‫ﻓﺎﺋﺪ ﹲﺓ‪ :‬ﻗﺪ ﺑﻘﻲ ﻗﻮ ﹸﻝ ﺍﳊﺎﻓ ‪‬‬
‫ﻆ ﺍﺑ ﹺﻦ ﺣﺠ ﹺﺮ ﰲ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ‬
‫ﺐ ﻋﻠﻴ ‪‬ﻪ ﰲ "ﲢﺮﻳﺮ‬
‫ﻼ ﺑﺪﻭ ‪‬ﻥ ﺍﺳﺘﺪﺭﺍ ‪‬ﻙ ﺃﻭ ﺗﻌﻘﻴ ﹴ‬‫ﺍﺑﻦ ﺳﻌ ‪‬ﺪ ﻣﻬ ‪‬ﻤ ﹰ‬
‫ﰲ‬
‫ﺐ"‪ :‬ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﺍﻟﻘﺮﺷ ‪‬ﻲ ﺍﻟﻜـﻮ ﱡ‬
‫ﺐ ﺍﻟﺘﻬﺬﻳ ﹺ‬ ‫ﺗﻘﺮﻳ ﹺ‬
‫ﺏ ﻣﻦ ﺗـﺄﻟﻴﻒ ﺑـﺸﺎﺭ ﻋـﻮ‪‬ﺍﺩ‬ ‫ﻭﺛﱠﻘﻪ ﺍﻟﻨﺴﺎﺋ ‪‬ﻲ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎ ‪‬‬
‫ﺼﻠﹸﲏ ﺑﻪ ﻗﺮﺍﺑ ﹲﺔ ‪ -‬ﻭﺷﻌﻴﺐ ﺍﻷﺭﻧـﺆﻭﻁ –‬ ‫ﻣﻌﺮﻭﻑ – ﻭﻻ ﺗ ‪‬‬
‫ﺐ ﺍﻷﻟﺒـﺎﱐ ‪ -‬ﻣـﻊ‬ ‫ﻭﻫﻮ ﻏﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺃﺭﻧﺎﺅﻭﻁ ﺻﺎﺣ ﹺ‬
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 ‫ﺃﺧﻄﺎ ٍﺀ ﻓﻴﻪ ﱂ ﺃﺗﺘﺒﻌ‪‬ﻬﺎ ﻛﻠﱠﻬﺎ – ﻭﺍﳊ ‪‬ﻖ ﻳﻘﺎﻝ – ﻓﻴﻪ ﻓﺎﺋـﺪ ﹸﺓ‬
‫ﺐ ﺍﻟﺒﻌﻴﺪ ﺑﺪﻭﻥ ﻋﻨـﺎ ِﺀ‬ ‫ﺯﻳﺎﺩ ‪‬ﺓ ﺍﻟﻨﻘ ﹺﻞ ﻣﻦ ﺃﻗﻮﺍ ﹺﻝ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻭﺗﻘﺮﻳ ﹺ‬
‫ﺍﻟﺒﺤﺚ‪ ،‬ﻟﻜﻦ ﻛﻼ ‪‬ﻣﻬ‪‬ﻤﺎ ﻧﻔﺴ‪‬ﻪ ﳛﺘﺎﺝ ﺇﱃ ﲢﺮﻳـ ﹴﺮ ﻭﺃﺭﻯ ﰲ‬
‫ﺕ ﻋﻠـﻰ‬ ‫ﻼ ﻭﺍﺳﺘﺪﺭﺍﻛﺎ ‪‬‬ ‫ﻑ ﻣﻨﻬﻤﺎ ﻭﲢﺎﻣ ﹰ‬ ‫ﺏ ﻋﺪ ‪‬ﻡ ﺇﻧﺼﺎ ‪‬‬ ‫ﺍﻟﻜﺘﺎ ﹺ‬
‫ﺖ ﲡﻌﻠﹸـﻚ‬ ‫ﺖ ﺃﻡ ﹶﺃﺑ‪‬ﻴ ‪‬‬
‫ﲔ ﰲ ﺍﳊﺪﻳﺚ ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﺷﺌ ‪‬‬ ‫ﺃﻣ ﹺﲑ ﺍﳌﺆﻣﻨ ‪‬‬
‫ﺚ‬‫ﻚ ﻣﻦ ﺣ‪‬ﻜﻤ‪‬ﻪ ﺟﺮﺣ‪‬ﺎ ﻭﺗﻌﺪﻳﻼﹰ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﺩﻭ ‪‬ﺩ ﻣﻦ ﺣﻴ ﹸ‬ ‫ﰲﺷ ‪‬‬
‫ﺕ ﻓﻴﻬﺎ ﻣـﺎ ﻳ‪‬ﻨﻜﹶـ ‪‬ﺮ‬ ‫ﺏ ﺗﺸﻮ‪‬ﺑ ‪‬ﻪ ﻋﺒﺎﺭﺍ ‪‬‬
‫ﺍﻹﲨﺎﻝﹸ‪ ،‬ﻭﻣﻘ ّ‪‬ﺪ ‪‬ﻣ ﹸﺔ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﻋﻠﻴﻬﻤﺎ ﻗﺪ ﻻ ﻳ‪‬ﻼ ‪‬ﺣﻈﹸﻪ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬

‫ﺼ ‪‬ﺮ ﻟﻠﻔﺎﺋﺪﺓ‪:‬‬
‫ﻣﺜﺎ ﹲﻝ ﳐﺘ ‪‬‬
‫ﻆ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻗﻮﻟﻪ ﻋـﻦ‬
‫ﺍﻋﺘﺮﺿﺎ ﻋﻠﻰ ﻗﻮ ﹺﻝ ﺍﳊﺎﻓ ‪‬‬
‫ﳏﻤﺪ ﺑﻦ ﺷﺪﺍﺩ‪ :‬ﻛﻮﰲ ﻣﻘﺒﻮﻝ‪.‬‬
‫ﺏ‪ :‬ﺑﻞ ﳎﻬﻮ ﹲﻝ ﺗﻔﺮ‪‬ﺩ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ‬
‫ﻑ ﺍﻹﺿﺮﺍ ﹺ‬
‫ﻓﻘﺎﻻ ﲝﺮ ‪‬‬
‫ﺍﳊﺴﻦ ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﻴ ‪‬ﺪ ﺍﷲ ﺍﻟ‪‬ﻨﺨ‪‬ﻌﻲ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑ ‪‬ﻦ ﺣﺒﺎﻥ ﻭﺣـﺪ‪‬ﻩ ﰲ‬
‫ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﳍﺬﺍ ﺃﺩﺧﻠﻪ ﺍﻟﺬﻫﱯ ﰲ ﺍﳌﻴﺰﺍﻥ‪.‬ﺍﻧﺘﻬﻰ‬

‫ﻗﻠﺖ‪ :‬ﻛﺬﺍ ﻗﺎﻻ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﹲﺄ ﻣﻨﻬﻤﺎ ﻓﺈﻧ‪‬ﻪ ﱂ ﻳﻘﹸـ ﹾﻞ ﺇﻻ‬

‫"ﻣﻘﺒﻮﻝ" ﻭﱂ ﻳﺘﻌﺮ‪‬ﺽ ﳉﻬﺎﻟ‪‬ﺘ ‪‬ﻪ ﻋ‪‬ﻴﻨ‪‬ﺎ ﺃﻭ ﺣﺎﻻﹰ‪ ،‬ﺇﳕﺎ ﻫﻮ ‪‬ﻣﻤ‪‬ـﻦ‬

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‫ﺭﻭﻯ ﻋﻨﻬﻢ ﺍﻟﻮﺍﺣ ‪‬ﺪ ﻭﹸﻗﹺﺒﻠﹶﺖ ﺭﻭﺍﻳﺘ‪‬ﻪ ﻻﻋﺘﺒﺎ ﹴﺭ ﺀﺍﺧﺮ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‬
‫ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻘﺮﻳﺐ‪:‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﳊﺪﻳـﺚ ﺇﻻ ﺍﻟﻘﻠﻴـﻞ‪ ،‬ﻭﱂ‬
‫ﻳﺜﺒﺖ ﻓﻴﻪ ﻣﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ﺣﺪﻳﹸﺜﻪ ﻣﻦ ﺃﺟﻠﻪ‪ ،‬ﻭﺇﻟﻴﻪ ﺍﻻﺷﺎﺭﺓ ﺑﻠﻔـﻆ‪:‬‬
‫ﻣﻘﺒﻮﻝ‪ ،‬ﺣﻴﺚ ﻳﺘﺎﺑﻊ ﻭﺇﻻ ﻓﹶﻠّﹺﻴ ‪‬ﻦ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﻣﻦ ﱂ ﻳﺮ ﹺﻭ ﻋﻨﻪ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ ﻭﱂ ‪‬ﻳ ‪‬ﻮﺛﱠﻖ‪،‬‬
‫ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺑﻠﻔﻆ ﳎﻬﻮﻝ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺝ ﻟﻪ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﺻﻄﻼﺣ‪‬ﻪ ﻭﻋﻠﻰ‬ ‫ﻓﺘﻮﺛﻴﻖ ﺍﺑ ﹺﻦ ﺣﺒﺎﻥ ﳐﺮ ‪‬‬
‫ﺽ ﻋﻠﻴﻪ‪.‬‬
‫ﻫﺬﺍ ﻣﺸﻰ ﻭﻗﺪ ﺃﹶﻭﻓﹶﻰ ﺑﻪ‪ ،‬ﻓﻌﻼ ‪‬ﻡ ﺍﻻﻋﺘﺮﺍ ‪‬‬
‫ﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﰲ ﺍﳌﻮﻃﹼﺄ‬ ‫ﺏ ﻛﺜ ‪‬ﲑ ﰲ ﻛﺘ ﹺ‬ ‫ﻭﻣﻦ ﻫﺆﻻ ِﺀ ﺿﺮ ‪‬‬
‫ﺤﺤ‪‬ﻮﺍ ﺃﺣﺎﺩﻳﺜﹶﻬﻢ‪ ،‬ﻭﻫﻞ ﺧﻔ ‪‬ﻲ‬ ‫ﺻ‪‬‬ ‫ﻏ ‪‬ﲑ ﻭﺍﺣ ‪‬ﺪ ﻭﻛﺬﺍ ﻟﻠﻨ‪‬ﺴﺎﺋ ّﹺﻲ ﻭ ‪‬‬
‫ﻱ ﻟﻪ ﻣﻊ ﺳﻜﻮﺗ‪‬ﻪ‪ ،‬ﰒ ﺍﺑ ﹺﻦ ﺃﰊ ﺣـﺎ ﹴﰎ ﰲ‬ ‫ﻋﻠﻴﻬﻤﺎ ﺫﻛ ‪‬ﺮ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳ ﹺﻞ ﻣﻊ ﺳﻜﻮﺗ‪‬ﻪ‪ ،‬ﻭﻫﺬﺍ ﻧﺎﻓ ‪‬ﻊ ﻟﻪ ﺑﻼ ﺷـﻚ‪ ،‬ﰒ‬ ‫ﺍﳉﺮ ﹺ‬
‫ﱯ ﻋﻠـﻰ ﺗـﺼﺤﻴ ﹺﺢ‬ ‫ﺗﺼﺤﻴ ‪‬ﺢ ﺍﳊﺎﻛ ﹺﻢ ﳊﺪﻳ‪‬ﺜ ‪‬ﻪ ﰒ ﻣﻮﺍﻓﻘ ﹸﺔ ﺍﻟﺬﻫ ّﹺ‬
‫ﱯ ﻧﻔﺴِﻪ‬‫ﻱ ﻭﺍﻟﺬﻫ ﹺ‬
‫ﺕ ﺍﳌ ‪‬ﺰ ّﹺ‬‫ﺍﳊﺎﻛﻢ ﺑﻘﻮﻟﻪ‪) :‬ﺻﺤﻴﺢ(‪ ،‬ﰒ ﺳﻜﻮ ‪‬‬
‫ﰲ ﺍﻟﻜﺎﺷﻒ ﻋﻠﻰ ﺗﻮﺛﻴ ﹺﻖ ﺍﺑ ﹺﻦ ﺣﺒ‪‬ﺎﻥ‪ ،‬ﻓﻸﻱ ﺷﻰ ٍﺀ ﺍﻋﺘﺮ‪‬ﺿـﺎ‬

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‫ﺤ ﹺﺮّﻳ ‪‬ﻪ ﻭﻫـﻲ‬
‫ﻆ ‪ ‬ﺮ ‪‬ﺩ ﻗﻮﻟ‪‬ﻪ‪" :‬ﻣﻘﺒﻮﻝ" ﻭﻫﺬﺍ ﻣﻦ ‪‬ﺗ ‪‬‬‫ﻋﻠﻰ ﺍﳊﺎﻓ ‪‬‬
‫ﻋﺒﺎﺭ ﹸﺓ ﺗﻌﺪﻳ ﹴﻞ ﺧﻔﻴﻔ ﹲﺔ ﻛﻤﺎ ﻻ ﳜﻔﹶﻰ‪ ،‬ﻭﻗﺪ ﺍﻗﺘﺪﻯ ﺑﻐﲑﹺﻩ ﻣـﻦ‬
‫ﺍﻷﺋﻤﺔ ﻗﺒﻠﹶﻪ ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺘﺴﺎﻫ ﹶﻞ ﻟﻮﱠﺛﻘﹶﻪ‪.‬‬
‫ﻒ ﺇﻟﻴ ‪‬ﻪ ﻗﻮ ﹶﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ ﰲ ﺍﻟﺘﻮﺿﻴ ﹺﺢ ﺍﻷ‪‬ﺑﻬ‪‬ﺮ‬ ‫ﺿ ‪‬‬
‫ﻭﺃ ‪‬‬
‫ﺷﺎﺭﺣ‪‬ﺎ ﻛﻼ ‪‬ﻡ ﺍﺑ ﹺﻦ ﺍﳌﻠ ّ‪‬ﻘ ﹺﻦ ﰲ ﻣ‪‬ﻦ ﱂ ﻳﺮ ﹺﻭ ﻋﻨﻪ ﺇﻻ ﻭﺍﺣـ ‪‬ﺪ ﻣـﺎ‬
‫ﻧﺼ‪‬ﻪ‪:‬‬
‫ﺖ ﺑﻪ ﺍﻟﺼ‪‬ﺤﺒ ﹸﺔ ﻗـﻮ ﹸﻝ‬‫ﻭﻓﺎﺋﺪﺗ‪‬ﻪ ﰲ ﺍﻟﺼﺤﺎﺑ ‪‬ﺔ ﺃ ﱠﻥ ‪‬ﻣﻤ‪‬ﺎ ﺗﺜ‪‬ﺒ ‪‬‬
‫ﺍﻟﺘﺎﺑﻌ ّﹺﻲ ﺍﻟﺜﻘﺔ‪ ،‬ﻭﰲ ﻣ‪‬ﻦ ﺑﻌﺪ‪‬ﻫﻢ ﻋﺪ ‪‬ﻡ ﺯﻭﺍ ﹺﻝ ﺟﻬﺎﻟ ‪‬ﺔ ﺍﻟﻌﲔ ﻋﻨﻪ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺨﺘﺎ ‪‬ﺭ ﺧﻼﻓﹶﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﻘﹶﺒﻮ ﹸﻝ ﺍﻷﺋﻤ ‪‬ﺔ ﻟﻪ "ﻭﻫﻢ ﺍﻟﻌ‪‬ﻤﺪ ﹸﺓ" ﺷﻰ ٌﺀ ﺯﺍﺋ ‪‬ﺪ ﻋﻠﻰ ﺍﻧﻔﺮﺍ ‪‬ﺩ‬
‫ﺤ ‪‬ﺢ ﻟﻪ ﺍﳊﺎﻛ ‪‬ﻢ ﺣﺪﻳﺜﹶﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‬ ‫ﺭﺍ ﹴﻭ ﻭﺍﺣ ‪‬ﺪ ﻋﻨﻪ‪ ،‬ﻓﻘﺪ ﺻ ‪‬‬
‫‪‬ﻟﻤ‪‬ﺎ ﻇ ‪‬ﻬ ‪‬ﺮ ﻣ‪‬ﻦ ﺿﺒ ‪‬ﻄ ‪‬ﻪ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﻱ ﺑ ‪‬ﻦ ﺧﺰﳝ ﹶﺔ ﺛﻨﺎ ﻋﻤـ ‪‬ﺮ‬
‫ﺴ ّﹺﺮ ‪‬‬
‫ﱀ ﺛﻨﺎ ﺍﻟ ‪‬‬
‫ﺃﺧﱪﻧﺎ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﺻﺎ ﹴ‬
‫ﺙ ﺛﻨﺎ ﺃﰊ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﻋـﻦ‬ ‫ﺺ ﺑﻦ ‪‬ﻏ‪‬ﻴﺎ ‪‬‬
‫ﺑ ‪‬ﻦ ﺣﻔ ﹺ‬
‫ﳏﻤﺪ ﺑﻦ ﺷﺪﺍﺩ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﻳﺰﻳ ‪‬ﺪ ﻋﻦ ﺍﻷﺷﺘﺮ ﻗﺎﻝ ‪:‬‬
‫ﺚ‬
‫ﲰﻌﺖ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻳﻘﻮﻝ ‪ ...‬ﺍﳊﺪﻳ ﹶ‬

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‫ﰒ ﻗﺎﻝ ﺣﺪﺛﹶﻨﺎﻩ ﻋﻠ ‪‬ﻲ ﺑﻦ ﲪﺸﺎ ‪‬ﺩ ﺍﻟﻌﺪﻝ ﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻲ ﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺯﻭﻕ ﺃﻧﺎ ﺷـﻌﺒﺔ ﺃﺧـﱪﱐ‬
‫ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺃﺑﻴﻪ‬
‫ﺚ‬
‫ﻋﻦ ﺍﻷﺷﺘﺮ ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ‪ .....‬ﺍﳊـﺪﻳ ﹶ‬
‫ﳓﻮ‪‬ﻩ‪.‬‬
‫ﺐ‬
‫ﻭﻫﻮ ﺭﺟ ﹲﻞ ﻟﻴﺲ ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﻭﱂ ﻳﻮﺟـ ‪‬ﺪ ﰲ ﻛﺘـ ﹺ‬
‫ﻂ ﻓﻤﺎﺫﺍ ﻳ‪‬ﺨﺸ‪‬ﻰ‬
‫ﻀ‪‬ﺒ ﹶ‬
‫ﺙﻓ‪‬‬
‫ﺍﻟﺮﺟﺎ ﹺﻝ ﺭﺍ ﹴﻭ ﻟﻪ ﻏ ‪‬ﲑ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺣ ‪‬ﺪ ﹶ‬
‫ﺑﻌ ‪‬ﺪ ﺿﺒﻄ‪‬ﻪ ﻭﻗﹶﺒﻮﻟ‪‬ﻬﻢ ﻟﻪ‪.‬‬

‫ﻫﺬﺍ ﻣﺜﺎ ﹲﻝ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻣ‪‬ﻦ ﺍﻟﻮﻫ ﹺﻢ ﺍﻟﺬﻱ ﻧﺒ‪‬ـﻪ ﻋﻠﻴـﻪ‬

‫ﺍﳊﺎﻓﻆ ﺍﳉﻠﻴ ﹸﻞ ﺍﺑ ‪‬ﻦ ﺍﻟﻘﻄﹼﺎﻥ ﰲ ﺑﻴﺎ ‪‬ﻥ ﺍﻟﻮﻫ ﹺﻢ ﻭﺍﻹﻳﻬﺎ ﹺﻡ ﺑﻘﻮﻟ‪‬ﻪ‪:‬‬
‫ﻼ ﺃﺑـﺎ‬
‫ﺐ ﺍﻟﺮﺟﺎ ﹺﻝ ﻓﺮﺃﻯ ﻣﺜ ﹰ‬ ‫ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﳌﻦ ﻧﻈﺮ ﰲ ﻛﺘ ﹺ‬
‫ﱄ ﺭﻭﻯ ﻋﻨﻪ ﺣﺴﺎ ﹸﻥ ﺑ ‪‬ﻦ ﻋﻄﻴﺔﹶ‪ ،‬ﺃ ﹾﻥ ﻳ‪‬ﻈ ‪‬ﻦ ﺃﻧﻪ ﱂ‬
‫ﻛﺒﺸ ﹶﺔ ﺍﻟﺴﻠﻮ ﱠ‬
‫ﻳﺮ ﹺﻭ ﻋﻨﻪ ﻏﲑ‪‬ﻩ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻮﺟﺪ ‪‬ﻣﻤ‪‬ﻦ ﻳﺮﻭﻱ ﻋﻨﻪ ﲨﺎﻋ ﹲﺔ ﺳ‪‬ﻮﻯ‬
‫ﻣ‪‬ﻦ ﹸﺫﻛ‪‬ﺮ‪.‬ﺍﻧﺘﻬﻰ‬

‫ﱯ ﺃﺩﺧﹶﻠ ‪‬ﻪ ﰲ ﻣ‪‬ﻴﺰﺍﻧﹺﻪ ﻓﻠﻴﺲ ﺑﺬﺍﻙ ﺍﻟـﺪﻟﻴ ﹺﻞ‬

‫ﺃﻣﺎ ﻛﻮ ﹸﻥ ﺍﻟﺬﻫ ّﹺ‬
‫ﺍﻟﺼﺮﻳ ﹺﺢ ﻓﻤﻘ ‪‬ﺪّﻣﺘ‪‬ﻪ ﻣﺘﺠﺎﺫﹶﺑﺔ ﺍﻟﻄﺮﻓﹶﲔ ﻷﻧ ‪‬ﻪ ﺫﻛ ‪‬ﺮ ﺃﻳﻀ‪‬ﺎ ﻣ‪‬ـﻦ ﰲ‬
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‫ﻋﺪﺍﻟ‪‬ﺘﻬﹺﻢ ﻭﻫﻦ‪ ،‬ﰒ ﺍﶈ ّ‪‬ﺪﺛﲔ ﺍﻟﻀﻌﻔﺎﺀ ﻣﻦ ‪‬ﻗﺒ‪‬ﻞ ﺣﻔﻈ‪‬ﻢ ﻓﻠـﻬﻢ‬
‫ﻂ ﻭﺃﻭﻫﺎ ‪‬ﻡ ﻭﱂ ﻳ‪‬ﺘﺮ‪‬ﻙ ﺣﺪﻳﺜﹸﻬﻢ‪ ،‬ﺑﻞ ﻳ‪‬ﻘﺒ‪‬ـ ﹸﻞ ﻣـﺎ ‪‬ﺭﻭ‪‬ﻭﻩ ﰲ‬ ‫ﻏﻠ ﹲ‬
‫ﺍﻟﺸﻮﺍﻫ ‪‬ﺪ ﻭﺍﻻﻋﺘﺒﺎ ﹺﺭ ‪‬ﻢ ﻻ ﰲ ﺍﻷﺻﻮ ﹺﻝ ﻭﺍﳊﻼ ﹺﻝ ﻭﺍﳊﺮﺍﻡﹺ‪ ،‬ﰒ‬
‫ﺥ ﺍﳌﺴﺘﻮﺭﻳﻦ ﺍﻟﺬﻳﻦ ﻓـﻴﻬﻢ‬ ‫ﲔ ﺍﻟﺼﺎﺩﻗﲔ ﺃﻭ ﺍﻟﺸﻴﻮ ﹺ‬ ‫ﻋﻠﻰ ﺍﶈﺪﺛ ‪‬‬
‫ﺕ ﺍﳌﺘ ‪‬ﻘﻨﹺﲔ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻣ‪‬ﻪ‬
‫ﲔ ﻭﱂ ﻳﺒﻠﹸﻐﻮﺍ ﺭ‪‬ﺗﺒ ﹶﺔ ﺍﻷَﺛﺒﺎ ‪‬‬
‫‪‬ﻟ ‪‬‬
‫ﻚ ﰲ ﻣﻴﺰﺍﻧﹺﻪ ﻭﻫﻮ ﺛﻘـﺔﹲ‪،‬‬ ‫ﻼ ﻗﺪ ﺃﺩﺧﻞ ﺧﺎﻟ ‪‬ﺪ ﺑ ‪‬ﻦ ‪‬ﺩﺭ‪‬ﻳ ‪‬‬ ‫ﻓﻤﺜ ﹰ‬
‫ﻭﻣﺎ ﺃﺩﺧﹶﻠ ‪‬ﻪ ﺇﻻ ﻟﺒﻴﺎ ‪‬ﻥ ﺃ ﹼﻥ ﺭﻭﺍ‪‬ﻳﺘ‪‬ﻪ ﻋﻦ ﺍﻟﺼﺤﺎﺑ ‪‬ﺔ ﻣﺮﺳ‪‬ﻠﺔﹲ‪ ،‬ﻓـﺄﻳ ‪‬ﻦ‬
‫ﺺ ﻫﺬﺍ ﻣﻦ ﻋﺪﺍﻟ‪‬ﺘ ‪‬ﻪ ﺣﱴ ﻳﻘﺎﻝ ﻗﺪ ﺃﺩﺧﻠﹶـ ‪‬ﻪ ﺍﻟـﺬﻫﱯ ﰲ‬ ‫ﻳ‪‬ﻨ ‪‬ﻘ ‪‬‬
‫ﺍﳌﻴﺰﺍﻥ‪.‬‬
‫ﰒ ﺃﺩﺧ ﹶﻞ ﺑﺸ ‪‬ﲑ ﺑ ‪‬ﻦ ﻃﻠﺤ ﹶﺔ ﰲ ﻣﻴﺰﺍﹺﻧ ‪‬ﻪ ﻭﻫﻮ ﺛﻘـﺔ ﻏـ ‪‬ﲑ‬
‫ﺕ ﺃﰊ ﺍﻟﻔﺘﺢ ﻋﻨﺪﻣﺎ‬
‫ﻒ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺑﺄﻥ ﻫﺬﺍ ﻣﻦ ﻏﻠﹶﻄﺎ ‪‬‬ ‫ﺿﻌﻴ ‪‬‬
‫ﻟ‪‬ﻴﻨ‪‬ﻪ ﺑﻘﻮﻟ‪‬ﻪ "ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ"‪.‬‬
‫ﻓﻬﻞ ﺃﺿ ‪‬ﺮ ﺑ ‪‬ﻪ ﺇﺩﺧﺎ ﹸﻝ ﺍﻟﺬﻫﱯ ﻟﻪ ﰲ ﻣﻴﺰﺍﻧﹺﻪ ﺣﱴ ﲡﻌﻼﻫﺎ‬
‫ﻗﺎﻋﺪ ﹰﺓ ﲢﺘﺠ‪‬ﺎﻥ ‪‬ﺎ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﺕ ﻭﱂ ﻳ‪‬ـﺪ ‪‬ﺧﻠﹾﻬﻢ ﺇﻻ‬
‫ﻭﻛﻢ ﺃﺩﺧ ﹶﻞ ﻣ‪‬ﻦ ﺭﺟﺎ ﹴﻝ ﻫﻢ ﺃﺛﺒـﺎ ‪‬‬
‫ﻷ‪‬ﻢ ﻗﺪ ﹸﺫﻛ‪‬ﺮﻭﺍ ﻣ‪‬ﻦ ﻗﹶﺒ ﹸﻞ ﻭﻟﻮ ﺑﻐ ﹺﲑ ‪‬ﺣﺠ‪‬ﺔ‪.‬‬

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‫ﻚ ﺇﻻ ﺍﺳﺘﺜﻨﺎ ًﺀ‬
‫ﻫﺬﺍ ﻭﻛﻢ ﻋﺎ‪‬ﻟ ﹴﻢ ﺃﺧ ﱠﻞ ﺑﺸﺮ ‪‬ﻃ ‪‬ﻪ ﻭﻻ ﻳ‪‬ﻌﺘ‪‬ﺒ ‪‬ﺮ ﺫﻟ ‪‬‬
‫ﺡ ﰲ ﺷﺮ ‪‬ﻃﻪ‪ ،‬ﻓﺘﻨﺒ‪‬ﻪ ﺭﲪﻚ ﺍﷲ‪.‬‬ ‫ﺩﻭ ﹶﻥ ﻗﺪ ﹴ‬
‫ﺐ‬
‫ﻆ ﰲ ﺍﻟﺘﻘﺮﻳ ﹺ‬
‫ﺾ ﻣﻨﻬﻤﺎ ﻋﻨ ‪‬ﺪ ﺫﻛ ﹺﺮ ﺍﳊﺎﻓ ‪‬‬
‫ﰒ ﺣﺼﻞ ﺍﻟﺘﻨﺎﻗ ‪‬‬
‫"ﻋﻮﺳﺠ ﹶﺔ ﺍﳌﻜﻲ" ﺑﻘﻮﻟﻪ "ﻟﻴﺲ ﺑﺎﳌﺸﻬﻮﺭ" ﻓﻘﺎﻻ‪:‬‬
‫ﺴ ‪‬ﻦ ﺍﳊﺪﻳﺚ‪ ،‬ﺗﻔ ‪‬ﺮ ‪‬ﺩ ﺑﺎﻟﺮﻭﺍﻳ ‪‬ﺔ ﻋﻨﻪ ﻋﻤـﺮﻭ‬ ‫ﻕﺣ‪‬‬ ‫ﺑﻞ ﺻﺪﻭ ‪‬‬
‫ﻱ ﻭﺫﻛﺮﻩ ﺍﺑ ‪‬ﻦ ﺣﺒـﺎﻥ ﰲ‬ ‫ﺑ ‪‬ﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻭﺛﻘﻪ ﺃﺑﻮ ‪‬ﺯﺭ‪‬ﻋ ﹶﺔ ﺍﻟﺮﺍﺯ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺜﹶﻪ‪ ،‬ﻟﻜﻦ ﻗـﺎﻝ ﺃﺑـﻮ ﺣـﺎ ﹴﰎ‬
‫ﺍﻟﺜﻘﺎﺕ ﻭﺣ ‪‬‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﲟﺸﻬﻮﺭ‪ ،‬ﻭﻗـﺎﻝ ﺍﻟﺒﺨـﺎﺭﻱ ﱂ ﻳ‪‬ـﺼ ‪‬ﺢ‬
‫ﺣﺪﻳﺜﹸﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﷲ‪ ،‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺃﺳﻮﺃ ﺣـﺎ ﹰﻻ ﻣ‪‬ـﻦ ﺍﻟـﺬﻱ‬ ‫ﻧﺎﺷﺪﺗ‪‬ﻜﻤﺎ ﺍ َ‬
‫ﺏ‬‫ﺍﻋﺘﺮﺿﺘﻤﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﳊﺎﻓﻆ ﻋﻨﻪ "ﻣﻘﺒﻮﻝ"‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺑﺎ ﹺ‬
‫ﺚ ﺳﹺﻴّﺪﻱ ﺭﺳﻮﻝ‬ ‫ﻉ ﺑﺒﹺﻴّﻨ ‪‬ﺔ ﻋﻦ ﺣﺪﻳ ‪‬‬
‫ﻛﻮﱐ ﺣ ﹶﻜﻤ‪‬ﺎ ﺇﳕﺎ ﻫﻮ ﺩﻓﺎ ‪‬‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﺪﻳﺚ ﺍﺑ ﹺﻦ‬
‫ﺾ ﺗﻨﺎﻗﻀ‪‬ﺎ ﻋﺠﻴﺒ‪‬ﺎ"‪ ،‬ﻓﻮﻗﻌﺘ‪‬ﻤﺎ ﰲ‬
‫ﺣﺠ ﹴﺮ‪ ،‬ﻭﻗﺪ ﻗﻠﺘ‪‬ﻤﺎ ﻋﻨﻪ "ﺗﻨﺎﻗ ‪‬‬
‫ﻆ‬
‫ﻣﺎ ﻷﺟﻠ‪‬ﻪ ﺃﻟﱠﻔﺘ‪‬ﻤﺎ ﲢﺮﻳﺮ‪‬ﻛﻤﺎ ﻭﺃﺷﺪ‪ ،‬ﻭﻻ ﺃﺩ‪‬ﻋﻲ ﻋﺼﻤ ﹶﺔ ﺍﳊﺎﻓ ‪‬‬
‫ﺐ ﺍﻟـﺸﺮﻳﻌ ‪‬ﺔ ﻋﻠﻴـﻪ‬ ‫ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﻓﻠﻴﺲ ﻫﺬﺍ ﻷﺣ ‪‬ﺪ ﺑﻌﺪ ﺻﺎﺣ ﹺ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﻴﻒ ﺃﺩ‪‬ﻋﻲ ﻋﺼﻤﺘ‪‬ﻪ ﻭﻟﻪ ﻛـﻼ ‪‬ﻡ ﻏـ ‪‬ﲑ‬
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‫ﳏﻤﻮ ‪‬ﺩ ﰲ ﺍﻟﻔﺘ ﹺﺢ ﰲ ﻗﺼ ‪‬ﺔ ﺍﻟﻐﺮﺍﻧﻴﻖﹺ‪ ،‬ﻟﻜ ‪‬ﻦ ﺍﻷﻣ ‪‬ﺮ ﺍﻟﺬﻱ ﺣﺼﻞ‬
‫ﺽ ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻭﺗﻘﺮﻳﺐ‬ ‫ﻟﻜﻤﺎ ﻫﻮ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎ ‪‬‬
‫ﺍﳌﺴﺎﻟﻚ‪:‬‬
‫ﺻﺢ‪ ‬ﻭﻗﻴﺎ ‪‬ﺳﻪ‬
‫‪‬ﻣﻦ ﻛﺎﻥ ﺃﻋﻠ ‪‬ﻢ ﺑﺎ ُﻷﺻ‪‬ﻮ ﹺﻝ ﻛﺎ ﹶﻥ ﺍﺳ‪‬ﺘ ‪‬ﻨﺒﺎ ﹸﻃﻪ ﺃ ‪‬‬
‫ﺱ ﻋﻠـﻰ‬
‫ﺃ ‪‬ﺣﻖ‪ ،‬ﻭﺇﻻ ﻓﻤﱴ ﺍﺧ‪‬ﺘﻠﱠﺖ ﻣﻌﺮﻓ‪‬ﺘﻪ ﺑﺎﻷﺻﻮ ﹺﻝ ﻗـﺎ ‪‬‬
‫ﻑ ﻫﺎ ﹴﺭ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﺃﻱ ﻓﺎ‪‬ﺎﺭ ﺑﻪ‪،‬‬
‫ﺍﻏ‪‬ﺘﺮﺍ ﹴﺭ‪ ،‬ﻭ‪‬ﺑ‪‬ﻨﻰ ﻋﻠﻰ ‪‬ﺷﻔﺎ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫ﻁ‪.‬‬
‫ﻑ ﺍﳌﺸﺮﹺﻑ ﻋﻠﻰ ﺍﻟﺴﻘﻮ ‪‬‬
‫ﻑ ﺍﳍﺎ ‪‬ﺭ ﻫﻮ ﺍﻟﻄﺮ ‪‬‬
‫ﳉ ‪‬ﺮ ‪‬‬
‫ﻭﺍ ﹸ‬
‫ﺖ‪ :‬ﻫﺬﺍ ﺻﺤﻴ ‪‬ﺢ ﺇﻥ ﻛﺎﻥ ﺃﺭﺍ ‪‬ﺩ ﺇﺩﺧﺎ ﹶﻝ ﺍﻟﺪﻟﻴ ﹺﻞ ﺍﻟﻌﻘﻠ ّﹺﻲ‪،‬‬ ‫ﻗﻠ ‪‬‬
‫ﻆ ﺇﻻ ﺃﻧﻪ ﻟﻴﺲ ﻓ ‪‬ﻄﻨ‪‬ـﺎ‬ ‫ﺺ ﺃﻋﻠ ‪‬ﻢ ﻭﺃﺣﻔ ﹶ‬ ‫ﻷﻧ‪‬ﻪ ﻗﺪ ﻳﻜﻮ ﹸﻥ ﺍﻟﺸﺨ ‪‬‬
‫ﻓﻴﻔﻮﺗ‪‬ﻪ ﺍﻟﺪﻟﻴ ﹸﻞ ﺑﻞ ﺍﻷﺩﻟﺔﹸ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻌﺮﻓ ﹸﺔ ﰲ ﻋ‪‬ﻤﻘ‪‬ﻬـﺎ ﻋﻠـﻰ‬
‫ﺱ ﻋﻨﻬﺎ ﺍﻟﻈﺎﻫﺮﻳ ﹸﺔ ‪ -‬ﻭﻗﺪ ﻳﻈﻬ ‪‬ﺮ‬ ‫ﺐ ﻣﺘﻔﺎﻭﺗ ‪‬ﺔ ‪ -‬ﻭﺃﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﻨﺎ ﹺ‬
‫ﻣﺮﺍﺗ ‪‬‬
‫ﻁ ﺫﻛﺎﺋﻪ‪ ،‬ﻭﺫﺍ ﺳﻴ‪‬ﺪﻱ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻷﻋﻈ ‪‬ﻢ ﺃﺑﻮ‬ ‫ﳌﹶﻦ ﺩﻭﻧ‪‬ﻪ ﻋﻠﻤ‪‬ﺎ ﻟﻔﺮ ‪‬‬
‫ﺣﻨﻴﻔ ﹶﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﱂ ﻳﻜﻦ ﻛﺎﻹﻣﺎ ﹺﻡ ﺃﲪ ‪‬ﺪ ﺑ ﹺﻦ ﺣﻨﺒ ﹴﻞ ﺭﺿﻲ‬
‫ﻆ ﺍﳊﺪﻳﺚ‪ ،‬ﻟﻜﻦ ﱂ ﻳﻜ ‪‬ﻦ ﺃﺣ ‪‬ﺪ ﻳ‪‬ﺠﺎﺭﻳـ ‪‬ﻪ ﰲ‬ ‫ﺍﷲ ﻋﻨﻪ ﰲ ﺣﻔ ‪‬‬
‫ﺕ ﺍﷲ ﺭﺿـﻲ ﺍﷲ‬ ‫ﺝ ﺍﻷﺣﻜﺎﻡﹺ‪ ،‬ﻭﻛﺎﻥ ﺀﺍﻳ ﹰﺔ ﻣﻦ ﺀﺍﻳﺎ ‪‬‬ ‫ﺍﺳﺘﺨﺮﺍ ﹺ‬
‫ﻋﻦ ﺍﻷﺋﻤ ‪‬ﺔ ﺍﻷﺭﺑﻌ ‪‬ﺔ ﻛ‪‬ﻠّﻬﻢ ﺀﺍﻣﲔ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬
‫ﺐ‪،‬‬
‫ﻭﻗﺪ ﺳﺎﺀﱐ ﺟﺪ‪‬ﺍ ﻣﺎ ﻗﺮﺃﺗ‪‬ﻪ ﰲ ﻣﻘ ‪‬ﺪّﻣ ‪‬ﺔ ﲢﺮﻳ ﹺﺮ ﺍﻟﺘﻘﺮﻳـ ﹺ‬
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 ‫ﻁ‬
‫ﻭﻟﻮ ﻃﺒ‪‬ﻘﺎﻩ ﻋﻠﻰ ﻏﲑﹺﳘﺎ ‪‬ﻣﻤ‪‬ﻦ ﻫﻮ ﺃﻫ ﹲﻞ ﳍﺬﻩ ﺍﻟﺼ‪‬ﻨﻌ ‪‬ﺔ ﺑﺎﻟﺸﺮ ‪‬‬
‫ﻼ ﻋﻦ ﺃﰊ ﺣﺎ ﹴﰎ‬ ‫ﺍﳌﻌﺘﺒ‪‬ﺮ ﻟﻜﺎﻥ ﺻ‪‬ﺪﻗﹰﺎ‪ ،‬ﻓﻘﺪ ﻗﺎﻻ ﰲ ﺍﳌﻘﺪﻣﺔ ﻧﻘ ﹰ‬
‫ﺼﺘ‪ ‬ﻪ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻦ ﺧﱪ ‪‬ﺓ ﺍﻷﺋﻤ ‪‬ﺔ ﺍﳉﻬﺎﺑﺬ ‪‬ﺓ ﰲ ﻧﻘ ‪‬ﺪ‬‫ﻱﰲﻗ ‪‬‬ ‫ﺍﻟﺮﺍﺯ ّﹺ‬
‫ﺍﳊﺪﻳﺚ‪:‬‬
‫ﻒ‬‫ﻭﻛﺬﻟﻚ ﳓﻦ ﺭ‪‬ﺯﹺﻗﻨﺎ ﻋﻠﻤ‪‬ﺎ ﻻ ﻳﺘﻬﻴﹸﺄ ﻟﻨﺎ ﺃﻥ ﻧ‪‬ﺨ ‪‬ﱪ ‪‬ﻙ ﻛﻴ ‪‬‬
‫ﺚ ﻣﻨ ﹶﻜ ‪‬ﺮ ﺇﻻ ﲟﺎ‬ ‫ﺚ ﻛﺬﺏ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳ ﹲ‬ ‫ﻋﻠ‪‬ﻤﻨﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﳊﺪﻳ َﹶ‬
‫ﻧﻌﺮﻓﻪ‪.‬‬
‫ﻓﻌﻘﱠﺒﺎ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺘﺎﱄ‪ :‬ﻭﻫﺬﻩ ﺍﳌﺮﺣﻠ ﹸﺔ ﻫﻲ ﺍﳌﺮﺣﻠ ﹸﺔ ﺍﻷﻛﺜ ‪‬ﺮ‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳﻞﹺ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ‪‬ﺗﺘ‪‬ﺒ ‪‬ﻊ‬
‫ﺃﻫ‪‬ﻤ‪‬ﻴ ﹰﺔ ﰲ ﺗﺎﺭﻳ ﹺﺦ ﺍﳉﺮ ﹺ‬
‫ﻒ ﻓﻴﻬﻢ‪ ،‬ﺇﺫ ﻳﺘﻌﻴ‪ ‬ﻦ ﲨ ‪‬ﻊ ﺣﺪﻳ‪‬ﺜﻬﹺﻢ‬
‫ﺍﻟﻴﻮﻡ‪ ،‬ﻻ ﺳﻴ‪‬ﻤﺎ ﰲ ﺍﳌﺨ‪‬ﺘ ﹶﻠ ‪‬‬
‫ﻭﺩﺭﺍﺳﺘ‪‬ﻪ ﻣﻦ ﻋﺪ ‪‬ﺓ ﺃﻭﺟﻪ‪:‬‬
‫ﰒ ﻭﺿ‪‬ﻌﺎ ﻗﻮﺍﻋ ‪‬ﺪ ﻟﻠﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﻭﱂ ﺃﺟ ‪‬ﺪ ﺟﻮﺍﺑ‪‬ﺎ ﻋﻠﻰ ﻫﺬﺍ ﺳﻮﻯ ﻣﺎ ﻧﻘﻠﻪ ﺍﻟﺴﻴﻮﻃ ‪‬ﻲ ﻋﻦ‬
‫ﺝ ﺑ ﹺﻦ ﺍﻟﺴﺒﻜﻲ ﰲ ﻣﻌﻴﺪ ﺍﻟﹺﻨﻌ‪‬ﻢ‪:‬‬
‫ﺷﻴﺦ ﺍﻹﺳﻼ ﹺﻡ ﺍﻟﺘﺎ ﹺ‬
‫ﻑ ﺍﻷﺳﺎﻧﻴ ‪‬ﺪ ﻭﺍﻟ ‪‬ﻌﹶﻠ ﹶﻞ ﻭﺃﲰﺎ َﺀ ﺍﻟﺮﺟﺎ ﹺﻝ‬
‫ﺙ ﻣ‪‬ﻦ ﻋ ‪‬ﺮ ‪‬‬
‫ﺇﳕﺎ ﺍﶈ ّ‪‬ﺪ ﹸ‬
‫ﻆ ﻣﻊ ﺫﻟﻚ ﲨﻠ ﹰﺔ ﻣ‪‬ـﺴﺘﻜﺜﹶﺮ ﹰﺓ ﻣـﻦ‬ ‫ﱄ ﻭﺍﻟﻨﺎﺯﻝﹶ‪ ،‬ﻭﺣ ‪‬ﻔ ﹶ‬‫ﻭﺍﻟﻌﺎ ﹶ‬
‫ﺐ ﺍﻟﺴﺘ ﹶﺔ ﻭﻣﺴ‪‬ﻨ ‪‬ﺪ ﺃﲪ ‪‬ﺪ ﺑ ‪‬ﻦ ﺣﻨﺒ ﹴﻞ ﻭﺳـﻨ ‪‬ﻦ‬ ‫ﺍﳌﺘﻮﻥ‪ ،‬ﻭﲰ ‪‬ﻊ ﺍﻟﻜﺘ ‪‬‬
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‫ﻒ ﺟ‪‬ـﺰ ٍﺀ‬
‫ﺿ ‪‬ﻢ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺪ ﹺﺭ ﺃﻟ ‪‬‬
‫ﱐﻭ ‪‬‬
‫ﺠ ‪‬ﻢ ﺍﻟﻄﱪﺍ ّﹺ‬
‫ﺍﻟﺒﻴﻬﻘ ّﹺﻲ ﻭﻣ‪‬ﻌ ‪‬‬
‫ﻣﻦ ﺍﻷﺟﺰﺍ ِﺀ ﺍﳊﺪﻳﺜﻴ ‪‬ﺔ‪ ،‬ﻫﺬﺍ ﺃﻗ ﱡﻞ ﺩﺭﺟﺎ‪‬ﺗﻪ‪ ،‬ﻓﺈﺫﺍ ﺳ‪‬ـﻤ‪‬ﻊ ﻣـﺎ‬
‫ﺥ ﻭﺗﻜﱠﻠ ‪‬ﻢ ﰲ ﺍﻟ ‪‬ﻌﹶﻠ ﹺﻞ‬
‫ﻕ ﻭﺩﺍ ‪‬ﺭ ﻋﻠﻰ ﺍﻟﺸﻴﻮ ﹺ‬
‫ﺐ ﺍﻟﻄ‪‬ﺒﺎ ‪‬‬
‫ﺫﻛﺮﻧﺎﻩ ﻭﻛ‪‬ﺘ ‪‬‬
‫ﺕ ﺍ ﹸﳌﺤ‪‬ـ ‪‬ﺪّﺛﲔ‪ ،‬ﰒ‬ ‫ﻭﺍﻟ ‪‬ﻮﻓﹶﻴﺎﺕ‪ ‬ﻭﺍﳌﺴﺎﻧﻴ ‪‬ﺪ ﻛﺎﻥ ﰲ ﺃﻭ ﹺﻝ ﺩﺭﺟـﺎ ‪‬‬
‫ﷲ ﻣ‪‬ﻦ ﺷﺎ َﺀ ﻣﺎ ﺷﺎﺀ‪.‬ﺍﻧﺘﻬﻰ‬‫ﻳﺰﻳ ‪‬ﺪ ﺍ ُ‬
‫ﷲ ﺍﻟﺴﻼﻣ ﹶﺔ‪ -‬ﻓﻴﻬﺎ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﲡﻮﻳ ﹺﺰ‬
‫ﻓﻌﺒﺎﺭﺗ‪‬ﻬﻤﺎ ‪-‬ﻧﺴﺄ ﹸﻝ ﺍ َ‬
‫ﺡ‬
‫ﻅ ﻭ ﹶﺫﻭﹺﻱ ﺩﺭﺟ ‪‬ﺔ ﺍﻻﺟﺘـﻬﺎ ‪‬ﺩ ﰲ ﺍﳉـﺮ ﹺ‬ ‫ﳊﻔﹼﺎ ‪‬‬
‫ﺻﺔ‪ ‬ﺑﺎ ﹸ‬
‫ﻣﺮﺗﺒ ‪‬ﺔ ﺧﺎ ‪‬‬
‫ﻭﺍﻟﺘﻌﺪﻳ ﹺﻞ ﺣﻴﺚ ﻗﺎﻻ "ﻭﻫﻲ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ‪‬ﺗﺘ‪‬ﺒ ‪‬ﻊ ﺍﻟﻴﻮ ‪‬ﻡ " ﺃﻱ‬
‫ﻣﻘﺎﻟ ﹸﺔ ﺃﰊ ﺣﺎ ﹴﰎ " ﳓﻦ ‪‬ﺭﺯﹺﻗﻨﺎ ﻋﻠﻤ‪‬ﺎ ﻻ ﻳﺘﻬﻴﹸﺄ ﻟﻨﺎ ﺃﻥ ﻧ‪‬ﺨـ ‪‬ﱪ ‪‬ﻙ‬
‫ﺚ ﻣﻨ ﹶﻜ ‪‬ﺮ‬
‫ﺚ ﻛﺬﺏ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳ ﹲ‬ ‫ﻒ ﻋﻠ‪‬ﻤﻨﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﳊﺪﻳ َﹶ‬ ‫ﻛﻴ ‪‬‬
‫ﺇﻻ ﲟﺎ ﻧﻌﺮﻓﹸﻪ"‪.‬‬
‫ﺑﻞ ﺻﺮ‪‬ﺣﺎ ﰲ ﺍﳌﻘﺪﻣ ‪‬ﺔ ﺑﺄ‪‬ﻤﺎ "ﺍﺟﺘﻬ‪‬ﺪﺍ" ﻓﻘﺎﻻ‪" :‬ﻟﻘـﺪ‬
‫ﻒ ﻓﻴﻬﻢ"‪ ،‬ﻓﺄﻗﻮﻝ ﻭﺍ ُ‬
‫ﷲ ﺍﳌﺴﺘﻌﺎﻥ‪:‬‬ ‫ﺍﺟ‪‬ﺘ ‪‬ﻬﺪ‪‬ﻧﺎ ﰲ ﺍﳌﺨﺘ ﹶﻠ ‪‬‬
‫ﺐ‪ ،‬ﺑﻞ‬ ‫ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﻴﻮ ‪‬ﻡ ﻫﺬﺍ ﺃﻛ ‪‬ﱪ ﻣﻨﻜﻤﺎ ﺑﻜﺜ ﹴﲑ ﻳﺎ ﺷﻴ ‪‬ﺦ ﺷﻌﻴ ‪‬‬
‫ﺃﻧﺎ ﻭﺃﻧﺘﻤﺎ ﻭﻣ‪‬ﻦ ﻓﻮﻗﹶﻨﺎ ﻭﻣ‪‬ﻦ ﲢ‪‬ﺘﻨﺎ ﺩﻭﻧ‪‬ﻬﺎ ﻛﻤﺎ ﺍﻟﻨﺠﻮ ‪‬ﻡ ﺩﻭﻧ‪‬ﻬـﺎ‬
‫ﺸ ‪‬ﺮ ﻣـﺎ ﺫﻛـ ‪‬ﺮ ‪‬ﻩ‬ ‫ﺼ ﹶﻞ ﺃﺣﺪ‪‬ﻧﺎ ﻋ‪‬ـ ‪‬‬
‫ﺽ ﺍﻟﺴﺎﺑﻌﺔﹸ‪ ،‬ﻭﻫﻞ ﺣ ‪‬‬ ‫ﺍﻷﺭ ‪‬‬
‫ﺙ‪ ،‬ﺣﱴ ﺗﺄﺗﻴﺎ‬ ‫ﺕ ﺍﳌﹸﺤ ّ‪‬ﺪ ‪‬‬
‫ﺍﻟﺴﻴﻮﻃ ‪‬ﻲ ﻋﻦ ﺍﻟﺴﺒﻜ ّﹺﻲ ﰲ ﺃﹸﻭﱃ ﺩﺭﺟﺎ ‪‬‬
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 ‫ﺑﻌﺒﺎﺭ ‪‬ﺓ ﻋﻈﻴﻤ ‪‬ﺔ ﻓﻴﻬﺎ ﺍﻟﺘﺼﺮﻳ ﹺﺢ ﲜﻮﺍ ﹺﺯ ﺍﻻﺟﺘﻬﺎ ‪‬ﺩ ﻟﻜﻤﺎ ﻭﻟﻐﲑﹺﻛﻤﺎ‬
‫ﺱ ﻣﺎ ﻣﻌﲎ ﻛﻼ ﹺﻡ ﺃﰊ ﺣﺎ ﹴﰎ ﻭﺃﻧﻪ‬ ‫ﻼ ﻗﻠﺘ‪‬ﻢ ﻟﻠﻨﺎ ﹺ‬
‫ﰲ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭ ‪‬ﻫ ﹼ‬
‫ﺴ ‪‬ﻪ‬
‫ﺡ ﻫﺬﺍ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﰲ ﻧﻔـ ِ‬ ‫ﺚ ﺍﻟﺬﻱ ﻳﻨﻘ ‪‬ﺪ ‪‬‬ ‫ﰲ ﺍ‪‬ﺘ ﹺﻬ ‪‬ﺪ ﰲ ﺍﳊﺪﻳ ‪‬‬
‫ﺚ ﻭ ‪‬ﻋﹶﻠﻠ‪‬ﻪ ﻭﺃﻳﻦ‬
‫ﻕ ﺍﳌ ﹼﻄ‪‬ﻠ ﹺﻊ ﻋﻠﻰ ﺍﳊﺪﻳ ‪‬‬
‫ﻭﺃﻧﻪ ﰲ ﺣ ّﹺﻖ ﺍﳌﺎﻫﺮﹺ ﺍﳊﺎﺫ ﹺ‬
‫ﺃﻧﺘﻤﺎ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺗﺒ ‪‬ﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻓﻬﺬﻩ ﻣﺮﺗﺒ ﹲﺔ ﻻ ﲡﻮ ‪‬ﺯ ﻷﺣـ ‪‬ﺪ‬
‫ﻣﻨ‪‬ﺎ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪ‪‬ﺍ ﻣﺒﺘﻮﺗ‪‬ﺎ‪.‬‬
‫ﺺ ﻋﻦ ﻗـﻮ ﹺﻝ ﺍﳊـﺎﻓﻆ‪:‬‬ ‫ﺚ ﺍﻟﺸﺨ ‪‬‬ ‫ﻭﻛﻤﺎ ﹶﻓﻌ‪‬ﻼ ﻗﺪ ﻳﺒﺤ ﹸ‬
‫ﻼ ﻓﻼ ﹺﳚﺪ‪‬ﻩ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﺘﺘ‪‬ﺒ ﹺﻊ ﻳﻜﻮ ﹸﻥ‬‫ﺖ ﻭﺛﹼﻘ ‪‬ﻪ ﺍﺑﻦ ﺣﺒﺎﻥﹶ ﻣﺜ ﹰ‬
‫ﻗﻠ ‪‬‬
‫ﺴ ﹺﺦ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ‪ ،‬ﻓﻜﻤﺎ ﻗﺎﻻ ﰲ ﺗﺮﲨ ‪‬ﺔ ﺭﺍﻓ ﹺﻊ‬ ‫ﻧﻘﺼ‪‬ﺎ ﰲ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺖ‪ :‬ﻭﺛﻘﻪ ﺍﺑ ‪‬ﻦ ‪‬ﺣﺒ‪‬ﺎﻥ( ﻣﺎ ﻧﺼ‪‬ﻪ‪:‬‬
‫ﻆ )ﻗﻠ ‪‬‬
‫ﺑ ﹺﻦ ﹸﺃﺳ‪‬ﻴ ‪‬ﺪ ﺑﻌﺪ ﻗﻮ ﹺﻝ ﺍﳊﺎﻓ ‪‬‬
‫ﺑﻞ ﳎﻬﻮ ﹲﻝ ﻭﱂ ﻳ ‪‬ﻮّ‪‬ﺛﻘﹾﻪ ﺃﺣﺪ‪ ،‬ﺗﻔ ‪‬ﺮ ‪‬ﺩ ﺑﺎﻟﺮﻭﺍﻳ ‪‬ﺔ ﻋﻨﻪ ﺟﻌﻔـ ‪‬ﺮ‬
‫ﺐ‪:‬‬‫ﺐ ﺍﻟﺘﻬﺬﻳ ﹺ‬
‫ﷲ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﰲ ‪‬ﺬﻳ ﹺ‬ ‫ﺑ ‪‬ﻦ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺕ‪ .‬ﻗﻠﻨﺎ‪:‬ﱂ ‪‬ﳒﺪ‪‬ﻩ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺫﻛ ‪‬ﺮ ‪‬ﻩ ﺍﺑ ‪‬ﻦ ‪‬ﺣﺒ‪‬ﺎ ﹶﻥ ﰲ ﺍﻟﺜﻘﺎ ‪‬‬
‫ﱯ ﺑﻨﻔﻴﹺﻪ‬
‫ﺖ ﺃﻣﺎ ﺍﻟﺘﻔ ‪‬ﺮ ‪‬ﺩ ﻓﻜﺎ ﹶﻥ ﺍﻷﻟ‪‬ﻴ ‪‬ﻖ ‪‬ﻤﺎ ﺃﻥ ﻳ‪‬ﺘﺒﹺﻌﺎ ﺍﻟﺬﻫ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﻋﻠﻤ‪‬ﻪ‪ ،‬ﻓﻤﺎ ﺃﺩﺭﺍﻫ‪‬ﻤﺎ ﺃﻥ ﻏﲑ‪‬ﻩ ﺭﻭﻯ ﻋﻨﻪ ﻛﻤـﺎ ﻗـﺎﻝ ﺍﺑـ ‪‬ﻦ‬
‫ﺖ ﺭﻭﻯ ﻋﻨﻪ ﺳﻮﻯ ﺟﻌﻔ ﹺﺮ‬ ‫ﺍﻟﻘﻄﹼﺎﻥ‪ ،‬ﻭﻋﺒﺎﺭ ﹸﺓ ﺍﻟﺬﻫﱯ‪ :‬ﻣﺎ ﻋﻠﻤ ‪‬‬
‫ﷲ ﻭﺍﻟ ‪‬ﺪ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺑ ﹺﻦ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
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‫ﻱ‬
‫ﺃﻣﺎ ﺗﻮﺛﻴ ‪‬ﻖ ﺍﺑ ﹺﻦ ﺣﺒ‪‬ﺎ ﹶﻥ ﻓﻘﺪ ﻧﻘﻠﹶﻪ ﺃﻳﻀ‪‬ﺎ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭ ‪‬‬
‫ﰲ ﺍﻟﺘﺤﻔ ‪‬ﺔ ﺍﻟﻠﻄﻴﻔ ‪‬ﺔ ﺑﻘﻮﻟ‪‬ﻪ‪ :‬ﺫﻛﺮ ‪‬ﻩ ﺍﺑ ‪‬ﻦ ﺣﺒ‪‬ﺎ ﹶﻥ ﰲ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﻫﻮ‬
‫ﰲ ﺍﻟﺘﻬﺬﻳﺐ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﻬﺬﺍ ‪‬ﻥ ﻧﻘﻼ ‪‬ﻥ ﻋﻦ ﺗﻮﺛﻴ ﹺﻖ ﺍﺑ ﹺﻦ ﺣﺒ‪‬ﺎ ﹶﻥ ﻭﻻ ﻳﻘ‪‬ﺒ ﹸﻞ ﻗﻮ ﹸﻝ ﻗﺎﺋ ﹴﻞ‬
‫"ﻟﻌﻠﱠﻪ" ﻗﹼﻠ ‪‬ﺪ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﻓﻴﻪ‪ ،‬ﻷ ﹼﻥ ﻛﻼﻣ‪‬ﻪ ﺩﺍ ﱞﻝ ﻋﻠﻰ ﺟ‪‬ﺰ ‪‬ﻣ ‪‬ﻪ ﺑﺄ ﹼﻥ‬
‫ﺐ ﳌﻌﺮﻓ ‪‬ﺔ‬ ‫ﺍﺑ ‪‬ﻦ ﺣﺒ‪‬ﺎﻥ ﺫﻛﺮ‪‬ﻩ‪ ،‬ﰒ ﻧ‪‬ﺒ ‪‬ﻪ ﻋﻠﻰ ﺃﻧ ‪‬ﻪ ﻣﻦ ﺭﺟﺎ ﹺﻝ ﺍﻟﺘﻬﺬﻳ ﹺ‬
‫ﻱ‬
‫ﺃ ﹼﻥ ﻟﻪ ﺭﻭﺍﻳ ﹰﺔ ﻭﻻ ﳜﻔﻰ ﻫﺬﺍ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﻓﺈ ﹼﻥ ﺍﻟـﺴﺨﺎﻭ ‪‬‬
‫ﺕ‬‫ﻚ ﰲ ﻛﻮﹺﻧ ‪‬ﻪ ﺃﺧ ﹶﺬ ﺛﻘـﺎ ‪‬‬ ‫ﻆ ﻟﻠﺤﺪﻳﺚ‪ ‬ﳎﺘ ﹺﻬ ‪‬ﺪ ﻓﻴﻪ ﻭﻻ ﺷ ‪‬‬ ‫ﺣﺎﻓ ﹲ‬
‫ﺍﺑ ﹺﻦ ﺣﺒ‪‬ﺎ ﹶﻥ ﰲ ﲨﻠ ‪‬ﺔ ﻣﺎ ﺣﺼ‪‬ﻠﻪ ﰲ ﻋﻠﻮ ﹺﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺘ‪‬ﻪ‬
‫ﻗﻮﻟﻪ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺍﻟﺰﻫﺮﻱ ﺍﻟﻘﺮﺷـﻲ‪،‬‬
‫ﻋﺪﺍﺩﻩ ﰲ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻳﺮﻭﻱ ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧـﺼﺎﺭﻱ‪،‬‬
‫ﻭﻋﻨﻪ ﺧﺎﺭﺟﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻗﺎﻟـﻪ ﺍﺑـ ‪‬ﻦ ﺣﺒـﺎﻥ ﰲ ﺛﺎﻧﻴـ ‪‬ﺔ‬
‫ﺛﻘﺎ‪‬ﺗﻪ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﺃﻱ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴ ‪‬ﺔ ﺑﻌـ ‪‬ﺪ ﺍﻟـﺼﺤﺎﺑ ‪‬ﺔ ﻭﻫـﻢ‬
‫ﺍﻷُﻭﱃ‪.‬‬

‫ﻓﻬﺬﺍﻥ ﺍﻟﻨﺼ‪‬ﺎ ‪‬ﻥ ﻋﻦ ﺣﺎﻓﻈﹶﲔ ﺛﻘﺘ‪‬ﲔ ﻳ‪‬ﺜﺒﺘﺎ ‪‬ﻥ ﺗﻮﺛﻴ ‪‬ﻖ ﺍﺑـ ﹺﻦ‬
‫ﲔ‬
‫ﺺ ﰲ ﺍﳌﻮﺟﻮ ‪‬ﺩ ﺑـ ‪‬‬ ‫ﺣﺒ‪‬ﺎ ﹶﻥ ﻭ‪‬ﻳﺸ‪‬ﲑﺍ ‪‬ﻥ ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﻧﻘ ﹴ‬

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 ‫ﺃﻳﺪ‪‬ﻳﻨﺎ ﻛﺤﺎ ﹺﻝ ﻣﺴ‪‬ﻨ ‪‬ﺪ ﺍﻹﻣﺎ ﹺﻡ ﺃﲪ ‪‬ﺪ ﻭﻏﲑﹺﻩ‪ ،‬ﻭﻳﻘـﻀﻴﺎ ‪‬ﻥ ﻻﺑـ ﹺﻦ‬
‫ﺣﺠ ﹴﺮ ﻋﻠﻴﻬﹺﻤﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﺇﻧﻜﺎ ‪‬ﺭﳘﺎ ﻣﻨ ﹶﻜ ‪‬ﺮ‪ ،‬ﻭﻟﻮ ﺍﻛﺘﻔﹶﻴﺎ ﺑﻘﻮﻝ‬
‫"ﱂ ‪‬ﳒﺪ‪‬ﻩ" ﻟﻜﺎﻥ ﺳﺎﳌﹰﺎ‪ ،‬ﺇﳕﺎ ﺍﳌﹸﻨ ﹶﻜ ‪‬ﺮ ﺟ ‪‬ﺰﻣ‪‬ﻬﻤﺎ ﺑﺎﻟﻨﻔﻲﹺ‪ ،‬ﻭﺃﻧ‪‬ـﻰ‬
‫ﺽ ﻋﻠﻰ ﺍ‪‬ﺘﻬ ‪‬ﺪ ﻭﻟﻮ ﺑﻠﻐﺖ ﻛﺘﺒ‪‬ـ ‪‬ﻪ ﻋﻨـﺎ ﹶﻥ‬ ‫ﻟﻠﻤﻘّ‪‬ﻠ ‪‬ﺪ ﺃﻥ ﻳﻌﺘﺮ ‪‬‬
‫ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﺱ ﱂ ﻳﺒﻠﹸـﻎ ﻣﺮﺗﺒـ ﹶﺔ‬ ‫ﲔ ﺍﻟﻨﺎ ﹺ‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﻮﻭﻱ ﻣﻊ ﺟﻼﹶﻟ‪‬ﺘ ‪‬ﻪ ﺑ ‪‬‬
‫ﺐ ﺃﻥ‬ ‫ﺏ ﻭﻟﻴﺲ ﻟﻪ ﻋﻠﻰ ﺳ‪‬ﻌ ‪‬ﺔ ﺍ ‪‬ﻃّﻼﻋ‪‬ـﻪ ﰲ ﺍﳌـﺬﻫ ﹺ‬ ‫ﺍﻷﺻﺤﺎ ﹺ‬
‫ﺝ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﻣﻦ ﻛﻼ ﹺﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﺪ ﺑﻠ ﹶﻎ‬ ‫ﻳﺴﺘﺨﺮ ‪‬‬
‫ﻒ ﻋﻨـﺪ‪‬ﻩ‪،‬‬ ‫ﻑ ﺣﺪ‪‬ﻩ ﻓﻮﹶﻗ ‪‬‬ ‫ﻣﺮﺗﺒ ﹶﺔ ﺍﻟﺘﺮﺟﻴ ﹺﺢ ﻓﺤﺴﺐ‪ ،‬ﻭﻗﺪ ﻋ ‪‬ﺮ ‪‬‬
‫ﻓﺎﺳﺘﻔﺎ ‪‬ﺩ ﻭﺃﻓﺎﺩ‪ ،‬ﻓﻤﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭ ﹸﺓ ﻳﺎ ﺷﻴ ‪‬ﺦ ﺷﻌﻴﺐ‪.‬‬
‫ﻱ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺴﺒﻜ ‪‬ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﻨﻮﻭ ‪‬‬
‫ﺤ ﹺﺮّ ﻭ‪‬ﺟﻬﻲ  ﻣﻜﺎﻧ‪‬ﺎ ﻣﺴ‪ ‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﻡ ﺍﻟﻨ‪‬ﻮﺍﻭﹺﻱ‬
‫ﻋﺴﻰ ﹶﺃﹺﻧّﻲ ﹶﺃ ‪‬ﻣﺲ‪ ‬ﹺﺑ ‪‬‬

‫ﺐ ﻫـﺬﺍ‬ ‫ﻭﻫﺬﺍ ﺍﻹﻧﻜﺎ ‪‬ﺭ ﺣ ‪‬ﻖ ﻭﺍﻟﺘﺤﺬﻳ ‪‬ﺮ ﻣﻦ ﺍﻟﻌﺒﺎﺭ ‪‬ﺓ ﺑﺴﺒ ﹺ‬
‫ﻉ ﻣﻦ‬ ‫ﻼ ﻓﺮ ‪‬‬
‫ﻭﺍﺟﺐ‪ ،‬ﻷﻥ ﺍﻻﺟﺘﻬﺎ ‪‬ﺩ ﰲ ﺍﻟﺮﺟﺎ ﹺﻝ ﺟﺮﺣ‪‬ﺎ ﻭﺗﻌﺪﻳ ﹰ‬
‫ﺚ ﻗﹶﺒﻮ ﹰﻻ ﻭ ‪‬ﺭﺩ‪‬ﺍ‪ ،‬ﻭﻛ‪‬ﻼ ﺍﻷﻣﺮﻳﻦ ﻟـﻴﺲ‬ ‫ﺍﻻﺟﺘﻬﺎ ‪‬ﺩ ﰲ ﺍﻷﺣﺎﺩﻳ ‪‬‬
‫ﱐ ﺷ ﹶﻄﺤﺎﺗ‪‬ﻪ‬
‫ﺐ ﻣﻌﻨﺎ‪ -‬ﻋﻠﻰ ﺍﻷﻟﺒﺎ ّﹺ‬ ‫ﳍﻤﺎ‪ ،‬ﻭﻫﻞ ﺃﻧﻜﺮ‪‬ﻧﺎ – ﻭﺷﻌﻴ ‪‬‬

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‫ﱐ ﻓﻴﻪ ﺯﻳﺎﺩ ﹲﺓ ﻭﻫﻲ ﺯ‪‬ﻳﻐ‪‬ﻪ ﻭﺃﻧﻪ ﻧﺬﹶﺭ‬
‫ﺇﻻ ﻷﺟ ﹺﻞ ﻫﺬﺍ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﻷﻟﺒﺎ ﱠ‬
‫ﻧﻔﺴ‪‬ﻪ ﻟﻠﻄﻌ ﹺﻦ ﰲ ﺍﳌﻘﺒﻮ ﹺﻝ ﺑﺄﻗﺴﺎﻣ‪‬ﻪ ﺍﻷﺭﺑﻌ ‪‬ﺔ ﺇﻥ ﱂ ﻳﻮﺍﻓ ‪‬ﻖ ﻫﻮﺍﻩ‪.‬‬
‫ﺐ ﻭﻻ‬ ‫ﻑ ‪‬ﺷ ‪‬ﻌﻴﺒ‪‬ﺎ ﺇﻻ ﻣﻦ ﺧﻼ ﹺﻝ ﲢﻘﻴ ﹺﻖ ﺍﻟﻜﺘ ﹺ‬ ‫ﻭﺃﻧﺎ ﻻ ﺃﻋﺮ ‪‬‬
‫ﲔ ﺍﻟﻈ ّﹺﻦ‪ ،‬ﻭﻻ ﱄ ﻣﺄﺧ ﹲﺬ ﻋﻠﻴﻪ ﺇﻻ ﰲ ﻣﺴﺌﻠ ‪‬ﺔ‬ ‫ﻳﺴﻌ‪‬ﲏ ﺳﻮﻯ ﲢﺴ ﹺ‬
‫ﺖ‬
‫ﺍﻻﺟﺘﻬﺎ ‪‬ﺩ ﻫﺬﻩ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﻨﺼﻴﺤ ﹸﺔ ﺍﻟﺸﺮﻋﻴ ﹸﺔ ﺍﻟﻮﺍﺟﺒ ﹸﺔ ﳌﺎ ﺗﻜﻠﻤ ‪‬‬
‫ﺕ‬
‫ﺖ ﻗﺪ ﺃﺳﺄ ‪‬‬ ‫ﻼ ﻭﺃﺭﺟﻮ ﱄ ﻭﻟﻪ ﺍﳋ ‪‬ﲑ ﻭﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﺇﻥ ﻛﻨ ‪‬‬ ‫ﺃﺻ ﹰ‬
‫ﷲ‬
‫ﻕ ﺍﳊ ّ‪‬ﺪ ﺍﳉﺎﺋ ﹺﺰ ﺷﺮﻋ‪‬ﺎ ﻓـﺈﱐ ﺃﺳـﺘﻐﻔ ‪‬ﺮ ﺍ َ‬ ‫ﰲ ﺍﻟﻜﻼ ﹺﻡ ﻋﻨﻪ ﻓﻮ ‪‬‬
‫ﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﹺﺑ ‪‬ﻮ ‪‬ﺳ ‪‬ﻌﻲ ﺳﻮﻯ ﺃﻥ ﺃﺣ ّ‪‬ﺬ ‪‬ﺭ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ‬ ‫ﻭﺃﺗﻮ ‪‬‬
‫ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬
‫ﺏ "ﻣﻨﺎﻗـﺸﺔ‬ ‫ﺕ ﻟﺘﻠﻤﻴ ‪‬ﺬﻩ ﺣﺴﺎﻥ ﺍﳌﻘﺪﺳﻲ ﻛﺘﺎ ‪‬‬ ‫ﻭﻗﺪ ﻗﺮﺃ ‪‬‬
‫ﲔ ﰲ ﺍﻟﺼﻼ ‪‬ﺓ ﺑﲔ ﺍﻟﺴﻮﺍﺭﻱ" ﺭ ‪‬ﺩ ﻋﻠﻴﻬﻢ ﺭﺩ‪‬ﺍ ﻗﻮﻳ‪‬ﺎ ﺍﻟﺘﺰ ‪‬ﻡ‬ ‫ﺍﻷﻟﺒﺎﹺﻧّﹺﻴ ‪‬‬
‫ﺏ ﻭﻫﺬﺍ ﻳ‪‬ﺤ ‪‬ﻤ ‪‬ﺪ ﻋﻠﻴ ‪‬ﻪ‪ ،‬ﻟﻜﻦ ﺃﺧﺸﻰ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺣﺼ ﹶﻞ‬ ‫ﻓﻴﻪ ﺍﻷﺩ ‪‬‬
‫ﺚ ﲣﺮﻳ ‪‬ﺞ ﺍﻷﺣﺎﺩﻳـﺚ‪ ،‬ﻓﻘـﺪ ﺃﻭﺭﺩ‬ ‫ﺐ ﻣﻦ ﺣﻴ ﹸ‬ ‫ﺼ ﹴ‬
‫ﻉ ﺗﻌ ‪‬‬
‫ﻟﻪ ﻧﻮ ‪‬‬
‫ﺚ ﺍﻟﱵ ﺍﺳﺘﺪ ﱠﻝ ‪‬ﺎ ﺍﻷﻟﺒﺎﻧﻴﻮ ﹶﻥ ﻭﺑ‪‬ﻴ ‪‬ﻦ ﺿ‪‬ﻌﻔﹶﻬﺎ ﻭﺍﺣـﺪ‪‬ﺍ‬ ‫ﺍﻷﺣﺎﺩﻳ ﹶ‬
‫ﺗﻠ ‪‬ﻮ ﺍﻵ ‪‬ﺧﺮﹺ‪ ،‬ﻟﻜﻦ ﱂ ﻳﺬﻛ ‪‬ﺮ ﻣﺴﺌﻠ ﹶﺔ ﺍﻟﺘﻘ ﹺﻮّﻱ ﺑﺎﻻﻋﺘـﻀﺎ ‪‬ﺩ ﻭﱂ‬
‫ﺚ ﻳﺘﻘـﻮ‪‬ﻯ ﺑﺘﻌـﺪﺩ‬ ‫ﺖ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﻌﻠﻮ ‪‬ﻡ ﻭﻣﻘ ‪‬ﺮ ‪‬ﺭ ﺃﻥ ﺍﳊﺪﻳ ﹶ‬
‫ﻳﻠﺘ ‪‬ﻔ ‪‬‬
‫ﻼ ﻟﻠﺨﺼ ﹺﻢ ﻻ ﻧﺄﺧ ﹸﺬ ﺑ ‪‬ﻪ ﻓﻌﻠﻴﻨﺎ‬ ‫ﺚ ﺩﻟﻴ ﹰ‬‫ﺍﻟ ﹸﻄ ‪‬ﺮﻕﹺ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺪﻳ ﹸ‬
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 ‫ﺍﻟﺘﺰﺍ ‪‬ﻡ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ﺷﺌﻨﺎ ﺃﻡ ﺃﺑ‪‬ﻴﻨﺎ ﻟﻨﺴﻠ ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻳﻮ ﹺﻡ ﺍﻟﻘﻴﺎﻣـﺔ‪،‬‬
‫ﺚ ﻣﺮﺩﻭﺩ‪‬ﺍ ﻣﻬﻤـﺎ ﻛﺜـﺮﺕ ﻃﺮ‪‬ﻗـ ‪‬ﻪ‬ ‫ﻫﺬﺍ ﻭﻗﺪ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍﳊﺪ‪‬ﻳ ﹸ‬
‫ﻉ ﻭﺍﳌﺼﺮﻭﻑ ﺍﻟﻈﺎﻫﺮ‬ ‫ﺥ ﺃﻭ ﺍﳌﺨﺎﻟﻒ ﻟﻺﲨﺎ ﹺ‬ ‫ﻛﺎﳊﺪﻳﺚ ﺍﳌﻨﺴﻮ ﹺ‬
‫ﻱ ﺃﻣﺜﻠ ﹲﺔ ﻋﻠﻴـﻪ‪،‬‬
‫ﺍﳌﻌﻤﻮﻝ ﺑﻐ ﹺﲑ ‪‬ﻩ ﻣﻊ ﻭﺟﻮ ‪‬ﺩ ‪‬ﻩ ﻭﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬ ّﹺ‬
‫ﺐ ﺍﻟﺬﻱ ﻳﺘﻔﺎﺧ ‪‬ﺮ ﺑﻪ ﺍﳋﺼ ‪‬ﻢ‬ ‫ﻣﻊ ﺇﻛﺒﺎﺭﻱ ﻟﺘﺠ‪‬ﻨﺒﹺﻪ ﺍﻟﺸﺘ ‪‬ﻢ ﻭﺍﻟﺴ ‪‬‬
‫ﻛﻤﺎ ﺳﻴﺄﰐ ﻣﻌﻨﺎ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬
‫ﻱ ﻋﻠﻰ ﻣﺎ ﺃﻇـﻦ‪،‬‬ ‫ﺃﻣﺎ ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ﻭﻫﻮ ﺑﻐﺪﺍﺩ ‪‬‬
‫ﺖ ﻣﻦ ﻋ ‪‬ﻤﻠ‪‬ﻪ ﰲ ﻣﻘﺪﻣ ‪‬ﺔ ‪‬ﺳ‪‬ﻴ ﹺﺮ ﺃﻋﻼ ﹺﻡ ﺍﻟﻨﺒﻼ ِﺀ ﻭﻗﺪ‬‫ﻓﻌﻠﻰ ﻣﺎ ﺭﺃﻳ ‪‬‬
‫ﲔ‬
‫ﻉ ﺍﻟﺴّﹺﻴ ‪‬ﺪ ﺃﲪ ‪‬ﺪ ﺍﻟﺮﻓﺎﻋ ّﹺﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﰊ ﺍﻟ ‪‬ﻌﹶﻠ ‪‬ﻤ ﹺ‬
‫ﺫﻛﺮ ﺃﺗﺒﺎ ‪‬‬
‫ﷲ ﺳﺮ‪‬ﻩ ﺍﻟﻌﻈـﻴﻢ‪ ،‬ﻓﻘـﺪ‬ ‫ﻭﺍﻟ ‪‬ﻌ ﹾﻠﻤ‪‬ﲔ ﺳﻠﻄﺎ ‪‬ﻥ ﺍﻟﻌﺎﺭﻓﲔ ﻗﺪ‪‬ﺱ ﺍ ُ‬
‫ﺍﺳﺘﻨﺘ‪‬ﺞ ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ﻣﻦ ﻛﻼﻡ ﺍﻟﺬﻫﱯ ﻣﺎ ﻛﺘﺒﻪ ﻫـﻮ‬
‫ﻣﻦ ﻋﻨ ‪‬ﺪ ﻧﻔﺴِﻪ ﺑﻘﻮﻟﻪ ﺇﻥ ﺍﻟﺬﻫﱯ ﺍﻋﺘﱪﻫﻢ ﻣﻦ ﺍﳌﺎﺭﻗﲔ ﻣـﻦ‬
‫ﺏ ﺃﺣﻮﺍ ﹴﻝ ﺷﻴﻄﺎﻧﻴﺔ‪.‬‬
‫ﺍﻟﺪﻳ ﹺﻦ ﺃﺻﺤﺎ ‪‬‬
‫ﺡ‬
‫ﺺ ﻣﻦ ﻋﻨﺪ‪‬ﻩ ﻳﻔ ‪‬ﺮ ‪‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺑﺸﺎ ﹴﺭ ﺷﻨﻴ ‪‬ﻊ ﻭﺯﻳﺎﺩ ﹲﺓ ﰲ ﺍﻟﻨ ّﹺ‬
‫‪‬ﺎ ﻗﻠﻴ ﹸﻞ ﺍﻟﻨﻈﺮﹺ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪ ﱠﻝ ﺑﻜﻼﻣ‪‬ﻪ "ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ"‬
‫ﰲ ﺣﺎﺷﻴﺘ‪‬ﻪ ﻋﻠﻰ ﺍﻟﺮﻓﻊ ﻭﺍﻟﺘﻜﻤﻴﻞ ﻭﻫﻮ ﻳﺪﺍﻓ ‪‬ﻊ ﻋﻦ ﺍﻟـﺬﻫﱯ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻓﻴﻪ ﻋﺪ ﹲﻝ ﻭﻻ ﺃﻣﺎﻧﺔ ﻻ ﻣﻦ ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ﻭﻻ‬
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 ‫ﺡ ﺃﺑﻮ ﻏﺪﺓ"‪ ،‬ﻭﺧﺎﺻ ﹰﺔ ﺍﻷﺧ ‪‬ﲑ ﻷﻧـﻪ ﻋﻠـﻰ‬ ‫ﻣﻦ "ﻋﺒﺪ ﺍﻟﻔﺘﺎ ﹺ‬
‫ﱯ ﰲ ﺳـ ﹺﲑ ﺃﻋـﻼ ﹺﻡ‬ ‫ﺺ ﻛﻼ ﹺﻡ ﺍﻟﺬﻫ ّﹺ‬‫ﻉ ﻭﻣﻌﺮﻓﺔ‪ ‬ﺗﺎﻣ ‪‬ﺔ ﺑﻨ ّﹺ‬ ‫ﺍﻃﻼ ﹴ‬
‫ﺍﻟﻨﺒﻼﺀِ‪ ،‬ﻟﻜﻨ‪‬ﻪ ﱂ ﻳﻜﻦ ﻳﻜﻔﻴ ‪‬ﻪ ﻓﺎﺳﺘﻐ ﹼﻞ ﻛﻼ ‪‬ﻡ ﺑـﺸﺎﺭ ﻋـﻮﺍﺩ‬
‫ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺑ ‪‬ﺮﹶﺃ ﻧﻔﺴ‪‬ﻪ ﻣﻦ ‪‬ﻤ ‪‬ﺔ ﺍﻟﺘﻌﺪﻱ ﻭﺃﻧـﻪ‬
‫ﺐ‬
‫ﺐ ﺍﻟـﺼﻮﻓﻴ ﹶﺔ ﻭﻻ ﻳﻐـﻀ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﳎﺮ ‪‬ﺩ ﻧﺎﻗ ﹴﻞ ﻻ ﻏﲑ‪ ،‬ﻓﻼ ﻳ‪‬ﻐـ ‪‬‬
‫ﺏ‬
‫ﷲ ﰲ ﻛﺘﺎ ﹴ‬ ‫ﺕﺍَ‬‫ﷲ ﺍﻟﺴﻼﻣ ﹶﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺨﺮ ‪‬‬ ‫ﺍﻟﻨﺠﺪﹺﻳّﲔ ﻧﺴﺄ ﹸﻝ ﺍ َ‬
‫ﺝ ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ﻭﻣﺎ‬ ‫ﷲ ﺃﺭ ‪‬ﺩ ﻓﻴﻪ ﺍﺳﺘﻨﺘﺎ ‪‬‬‫ﻣﻨﻔﺼ ﹴﻞ ﺑﺈﺫ ‪‬ﻥ ﺍ ِ‬
‫ﱯ‬
‫ﻓﻴﻪ ﻣﻦ ﻓﺴﺎ ‪‬ﺩ ﻭﺿﺮ ﹴﺭ ﻭﺑ‪‬ﻬﺘﺎ ‪‬ﻥ ﻭﺧﻄﺮﹴ‪ ،‬ﻭﺃﻓّﹺﻨ ‪‬ﺪ ﻓﻴﻪ ﻛﻼ ‪‬ﻡ ﺍﻟﺬﻫ ّﹺ‬
‫ﷲ ﺍﻟﺴﻤﻴ ‪‬ﻊ ﺍﻟﻌﻠﻴﻢ‪ ،‬ﻭﻗـﺪ ﺃﲰﻴﺘ‪‬ـﻪ‬ ‫ﺑﺎﻟﱪﻫﺎ ‪‬ﻥ ﺍﳉﻠ ّﹺﻲ ﺇﻥ ﺷﺎ َﺀ ﺍ ُ‬
‫ﻉ ﻋـﻦ ﺍﻟﺮﻓﺎﻋﻴـ ‪‬ﺔ ﻭﺍﻟـﺼﻮﻓﻴ ‪‬ﺔ‬
‫ﺐ ﺍﻷﻭﺗﺎﺩ ﰲ ﺍﻟﺪﻓﺎ ﹺ‬
‫)ﻧﺼ ‪‬‬
‫ﺍﻷﺳﻴﺎﺩ(‪.‬‬
‫ﻣﺜﺎ ﹲﻝ ﻋﻠﻰ ﺃﺧﻄﺎﺋﻬﻢ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﱯ‬‫ﺟﺎﺀ ﰲ ﺍﳉﺰ ِﺀ ﺍﻷﻭ ﹺﻝ ﻣﻦ ‪‬ﺳ‪‬ﻴ ﹺﺮ ﺃﻋﻼ ﹺﻡ ﺍﻟﻨـﺒﻼ ِﺀ ﻟﻠـﺬﻫ ّﹺ‬
‫ﺚ ﺍﳉﺰ ِﺀ ﺍﻷﻭ ﹺﻝ‬ ‫ﺏ ﻋﻠﻴ ‪‬ﻪ ﺃ ﹼﻥ ‪‬ﺷﻌ‪‬ﻴﺒ‪‬ﺎ ﻗﺎﻡ ﺑﺘﺨﺮﻳ ﹺﺞ ﺃﺣﺎﺩﻳ ‪‬‬
‫ﻭﻣﻜﺘﻮ ‪‬‬
‫ﻕ ﺍﳋﻤـ ﹺﺮ‬ ‫ﰲ ﺗﺮﲨ ‪‬ﺔ ﺳّﹺﻴﺪ‪‬ﻧﺎ ﺧﺎﻟ ‪‬ﺪ ﺑ ﹺﻦ ﺍﻟﻮﻟﻴ ‪‬ﺪ ﻋﻨﺪ ﻗﻮﻟ‪‬ﻪ ﻋﻦ ﹺﺯ ّﹺ‬
‫ﻼ" ﻣﺎ ﻧﺼ‪‬ﻪ ﻣ‪‬ﻦ ﲣـﺮﻳ ﹺﺞ‬ ‫ﺐ ﻋﺴ ﹰ‬ ‫"ﺍﻟﻠﻬ ‪‬ﻢ ﺍﺟﻌ ﹾﻠﻪ ﻋﺴﻼﹰ‪ ،‬ﻓﺎﻧ ﹶﻘﹶﻠ ‪‬‬
‫ﺚ‪:‬‬ ‫ﺍﳊﺪﻳ ‪‬‬

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‫ﻆ ﰲ "ﺍﻹﺻﺎﺑﺔ" ﺇﱃ ﺍﺑﻦ ﺳﻌ ‪‬ﺪ ﻣﻦ ﻃﺮﻳﻘﲔ‪،‬‬
‫ﺴ‪‬ﺒﻪ ﺍﳊﺎﻓ ﹸ‬
‫‪‬ﻧ ‪‬‬
‫ﻭﺇﱃ ﺍﺑ ﹺﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺍﻟـﺪﻧﻴﺎ ﺑﺈﺳـﻨﺎ ‪‬ﺩ‬
‫ﺻﺤﻴ ﹴﺢ‪ ،‬ﻋﻦ ﺧﻴﺜﻤﺔ ﻗﺎﻝ‪ "...‬ﻭﺍ‪‬ﻧﻈﹸـﺮ "ﺍﻹﺻـﺎﺑﺔ" ﻓﻔﻴﻬـﺎ‬
‫ﺍﻟﺮﻭﺍﻳﺘﺎﻥ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻆ ﺇﱃ ﺍﺑـ ﹺﻦ‬ ‫ﺖ‪ :‬ﻫﺬﺍ ﻏ ‪‬ﲑ ﺻﺤﻴﺢﹴ‪ ،‬ﻭﱂ ﻳﻨ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻪ ﺍﳊﺎﻓ ﹸ‬ ‫ﻗﻠ ‪‬‬
‫ﻆ ﲝﺮﻭﻓ‪‬ﻬﺎ ﰲ ﺍﻹﺻﺎﺑ ‪‬ﺔ‪:‬‬
‫ﺳﻌﺪ‪ ،‬ﻭﻫﺬﻩ ﻋﺒﺎﺭ ﹸﺓ ﺍﳊﺎﻓ ‪‬‬
‫ﻕ ﻋﻦ ﺃﰊ ﺍﻟﺴﻔﺮ ﳌﺎ ﻗﹶـ ‪‬ﺪ ‪‬ﻡ‬ ‫ﺲ ﺑ ‪‬ﻦ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬ ‫ﻭﻗﺎﻝ ﻳﻮﻧ ‪‬‬
‫ﺿ ‪‬ﻌﻪ ﰲ ﺭﺍﺣ‪‬ﺘ ‪‬ﻪ ﰒ ‪‬ﺳ ‪‬ﻤﻰ‬
‫ﺴ ّﹴﻢ ﻓﻮ ‪‬‬
‫ﳊ ‪‬ﺮ ﹶﺓ ﹸﺃ‪‬ﺗ ‪‬ﻲ ﹺﺑ ‪‬‬
‫ﺧﺎﻟ ‪‬ﺪ ﺑ ‪‬ﻦ ﺍﻟﻮﻟﻴ ‪‬ﺪ ﺍ ﹶ‬
‫ﻀ ‪‬ﺮﻩ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺭﻭﺍﻩ ﺑﻦ ﺳـﻌﺪ ﻣـﻦ‬
‫ﻭ ‪‬ﺷ ﹺﺮ‪‬ﺑﻪ ﻓﻠﻢ ‪‬ﻳ ‪‬‬
‫ﻭﺟﻬﲔ ﺀﺍ ‪‬ﺧﺮﻳﻦ‪.‬‬
‫ﺢ ﻋﻦ ‪‬ﺧﻴﹶﺜﻤ ﹶﺔ ﻗﺎﻝ‬
‫ﻭﺭﻭﻯ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﺑﺈﺳﻨﺎ ‪‬ﺩ ﺻﺤﻴ ﹴ‬
‫ﹸﺃ‪‬ﺗ ‪‬ﻲ ﺧﺎﻟ ‪‬ﺪ ﺑ ‪‬ﻦ ﺍﻟﻮﻟﻴ ‪‬ﺪ ﹺﺑ ‪‬ﺮ ‪‬ﺟ ﹴﻞ ﻣﻌﻪ ﹺﺯﻕ‪ ‬ﺧ ‪‬ﻤ ﹴﺮ‪ ،‬ﻓﻘﺎ ﹶﻝ‪ :‬ﺍﻟﻠـ ‪‬ﻬﻢ‪‬‬
‫ﻼ‪ .‬ﻭﰲ ﺭﻭﺍﻳ ‪‬ﺔ ﻟﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟ ‪‬ﻪ ﻣ ‪‬ﺮ‬
‫ﺴﹰ‬
‫ﻼ ﻓﺼﺎ ‪‬ﺭ ‪‬ﻋ ‪‬‬
‫ﺴﹰ‬
‫ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬ﻪ ‪‬ﻋ ‪‬‬
‫ﻕ ﲬ ﹴﺮ ﻓﻘﺎﻝ ﻣﺎ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﺧ ﱞﻞ‪ ،‬ﻗـﺎﻝ‬ ‫ﺭﺟ ﹲﻞ ﲞﺎﻟ ‪‬ﺪ ﻭﻣﻌﻪ ﹺﺯ ‪‬‬
‫ﻼ‪ ،‬ﻓﻨﻈﺮﻭﺍ ﻓﺈﺫﺍ ﻫﻮ ‪‬ﺧ ﱞﻞ ﻭﻗﺪ ﻛﺎﻥ ‪‬ﺧ ‪‬ﻤ ‪‬ﺮﺍ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﷲ ‪‬ﺧ ‪‬‬‫‪‬ﺟ ‪‬ﻌﹶﻠﻪ ﺍ ُ‬
‫ﷲ ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴ ﹸﻞ ﺑ ‪‬ﻦ ﺃﰊ‬‫ﺍﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ‪ :‬ﺃﺧﱪﻧﺎ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﻴ ‪‬ﺪ ﺍ ِ‬

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‫ﺧﺎﻟ ‪‬ﺪ ﻋﻦ ﺯﻳﺎ ‪‬ﺩ ‪‬ﻣﻮﹶﻟﻰ ﺀﺍ ﹺﻝ ﺧﺎﻟ ‪‬ﺪ‪ :‬ﻗﺎﻝ ﺧﺎﻟ ‪‬ﺪ ﻋﻨ ‪‬ﺪ ‪‬ﻣﻮﺗ‪‬ـ ‪‬ﻪ ‪...‬‬
‫ﺍﱁ‪.‬‬
‫ﺴﺒ‪‬ﻪ ﺇﱃ ﺍﺑ ﹺﻦ ﺳﻌﺪ‪ ،‬ﺇﳕﺎ ﺫﻟﻚ‬‫ﻆ ﱂ ﻳﻨ ‪‬‬ ‫ﻭﻛﻤﺎ ﺗﺮﻯ ﻓﺎﳊﺎﻓ ﹸ‬
‫ﻍ ﳍﻤﺎ‬ ‫ﻒ ﻳ‪‬ﺴﻮ ﹸ‬
‫ﺴ ‪‬ﻢ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﻛﻴ ‪‬‬ ‫ﺚ ﺀﺍﺧ ‪‬ﺮ ﰲ ﺷﺮﺑﹺﻪ ﺍﻟ ‪‬‬‫ﺣﺪﻳ ﹲ‬
‫ﻕ‬‫ﺍﻻﺟﺘﻬﺎ ‪‬ﺩ ﰲ ﺍﻟﺮﺟﺎ ﹺﻝ ﻭﻻ ﻳﺒﺬﹸﻝ ﺃﺣﺪ‪‬ﳘﺎ ﺟﻬﺪ‪‬ﺍ ﰲ ﺍﻟﻨﻈ ﹺﺮ ﻓﻮ ‪‬‬
‫ﺕ ﺍﺑ ﹺﻦ‬
‫ﻉ ﺇﱃ ﻃﺒﻘﺎ ‪‬‬ ‫ﻒ ﺍﻟﺮﺟﻮ ‪‬‬
‫ﺍﻟﻌﺒﺎﺭ ‪‬ﺓ ﺑﺴﻄ ﹺﺮ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﻳﺘﻜﱠﻠ ‪‬‬
‫ﺳﻌ ‪‬ﺪ ﻟﻴﺘﺒ‪‬ﻴ ‪‬ﻦ ﺍﻷﻣﺮ‪ ،‬ﻓﺈﻥ ﺃﺧﻄﹶﺄ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﺃﺧ ﹶﻄﺌﹸﻮﺍ ﻣﻌـﻪ ﻭﺇ ﹾﻥ‬
‫ﺏ ﺃﺧ ﹶﻄﺌﹸﻮﺍ ﻭﺣﺪ‪‬ﻫﻢ‪ ،‬ﻭﺍﻟﻌ‪‬ﻠ ‪‬ﻢ ﺃﻣﺎﻧ ﹲﺔ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺍﷲ‬ ‫ﺃﺻﺎ ‪‬‬
‫ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‪.‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻮﺩ‪‬ﺍ ﻋﻠﻰ ‪‬ﺑﺪ‪‬ﻱ ٍﺀ‪ ،‬ﻓﻘﻮ ﹸﻝ ﺫﺍ ‪‬ﻙ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑـ ﹺﻦ‬
‫ﺺ ﺍﺑ ﹺﻦ ﺣﺠـ ﹴﺮ‬ ‫ﺳﻌ ‪‬ﺪ "ﺃﺧﺸﻰ" ﻗﺪ ﺯﺍﻝ ﻭﻇﻬ‪‬ﺮ ﺑﻄﻼﻧ‪‬ﻪ ﺑﺘﻨﺼﻴ ﹺ‬
‫ﻭﺳﺄﻧﻘ ﹸﻞ ﻛﻼﻣ‪‬ﻪ ﲝﺮﻭﻓ‪‬ﻪ‪:‬‬
‫)ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ( ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑـ ‪‬ﻦ ﺳـﻌ ‪‬ﺪ‬
‫ﺍﻟﻘﺮﺷﻲ ﻛﻮﰲ ﺭﻭﻯ ﻋﻦ ﻣﻮﻻﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪.‬‬
‫ﻭﻋﻨﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ﻭﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳌﻌﺘﻤﺮ ﻭﺃﺑـﻮ‬
‫ﰲ ﻭﲪـﺎﺩ ﺑـﻦ ﺃﰊ‬ ‫ﻕ ﺍﻟﻜـﻮ ﱡ‬
‫ﺷﻴﺒ ﹶﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺇﺳﺤﺎ ‪‬‬

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 ‫ﺳﻠﻴﻤﺎﻥ‪.‬‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ‬
‫ﻗﻠﺖ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﺛﻘﺔ‪.‬ﺍﻧﺘﻬﻰ ﲝﺮﻭﻓﻪ‬
‫ﻚ ﻫﻮ ﺃﻧ‪‬ﻪ ﻟﻮ ﺃﺭﺍ ‪‬ﺩ ﺍﺑ ‪‬ﻦ‬
‫ﻒ ﺳﻮ ِﺀ ﻧﻴ ‪‬ﺔ ﺍﻟﻘﺎﺋ ﹺﻞ ﺑﺎﻟﺘﺸﻜﻴ ‪‬‬
‫ﻭﻛﺸ ‪‬‬
‫ﺖ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﺛﻘﺔ‪،‬‬
‫ﻱ ﺍﻟﺬﻱ ﻗﺒﻠﹶﻪ ﳌﺎ ﻗﺎﻝ‪ :‬ﻗﻠ ‪‬‬
‫ﺣﺠ ﹴﺮ ﺍﻟﺮﺍﻭ ‪‬‬
‫ﻱ ﻟـﻪ‬ ‫ﻷﻧ‪‬ﻪ ﻻ ﺣﺎﺟﺔ ﺑﻪ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻗﺪ ﻧﻘﻞ ﺗﻮﺛﻴ ‪‬ﻖ ﺍﳌ ‪‬ﺰ ّﹺ‬
‫ﻋﻦ ﺍﻟﻨﺴﺎﺋ ﹺﻲّ ﻧﻔﺴِﻪ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻳﻘﻮﻝ ﺑﻌﺪ ﺗﻮﺛﻴﻖ ﺍﳌﺰ‪‬ﻱ ﻟﻪ ﻋـﻦ‬
‫ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻗﻠﺖ ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﺛﻘﺔ‪ .‬ﻫﻞ ﻫﺬﺍ ﺇﻻ ﺣﺸﻮ‪ ،‬ﻭﻫﻞ‬
‫ﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﰲ ﺭﺃﻳﹺﻬﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻣـﻦ ﺍﻟﻐﻔﻠـ ‪‬ﺔ‬
‫ﻭﺍﻟﺒﻼﺩ ‪‬ﺓ ﺣﱴ ﻳﻘﻮﻝ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺭﺟﻞ ﻗﺎﻝ‪) :‬ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﺛﻘﺔ(‬
‫ﻗﻠﺖ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﺛﻘﺔ؟ ﺣﺎﺷﺎﻩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺣﺴﺎﺑ‪‬ﻬﻢ‬
‫ﻋﻠﻰ ﺍﷲ‪.‬‬
‫ﻓﺎﳌﺴﺌﻠﺔﹸ ﻟﻴﺴﺖ ﻓﻘﻂ ﺳﻮ َﺀ ﻓﻬ ﹴﻢ ﺑﻞ ﺳﻮ ُﺀ ﻧﻴ ‪‬ﺔ ﻭﺍﻟﻌﻴـﺎﺫ‬
‫ﺾ ﺻﺎﺭ ﻳ ‪‬ﻌ ‪‬ﺪ ﻛـ ﱠﻞ‬‫ﺑﺎﷲ ﻣﻦ ﻫﻮﻯ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺍﳌﺼﻴﺒ ﹸﺔ ﺃ ﹼﻥ ﺍﻟﺒﻌ ‪‬‬
‫ﺏ ﺍﻟﻄﻌ ﹺﻦ ﲝ ﹴﻖ ﻭﺑﺒﺎﻃ ﹴﻞ ﻣﻦ ﺍﻟﺬﻛﺎﺀِ‪ ،‬ﻓﻴﺆﺩ‪‬ﻱ‬ ‫ﺏ ﻣﻦ ﺿﺮﻭ ﹺ‬ ‫ﺿﺮ ﹴ‬
‫ﺺ‬
‫ﺺ ﻛﻤﺎ ﺣﺼﻞ ﻣﻊ ﺍﺑ ﹺﻦ ﺗﻴﻤﻴ ﹶﺔ ﻣﻦ ﺗﻨﻘﻴ ﹺ‬ ‫‪‬ﻢ ﺍﻷﻣ ‪‬ﺮ ﺇﱃ ﺍﻟﺘﻨﻘﻴ ﹺ‬

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‫ﺳ‪‬ﻴﺪ‪‬ﻧﺎ ﻋﻠ ّﹴﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼ ‪‬ﻡ ﰲ ﳏﺎﻭﻻﺗ‪‬ﻪ ﺍﻟﺮ ‪‬ﺩ ﻋﻠـﻰ ﺍﻟﺮﺍﻓـﻀﻲ‬
‫ﺑﻜ ّﹺﻞ ﻃﺮﻳﻘﺔ‪ ،‬ﻭﻫﺬﺍ ﻇﻠ ‪‬ﻢ ﻭﺧﻴﺎﻧ ﹲﺔ ﻣﻨﻬﻢ ﻛﻤﺎ ﻫـﻮ ‪‬ﺟﻠ‪‬ـﻲ‪،‬‬
‫ﻭﺍﻟﺴﺎﻋ ﹸﺔ ﺀﺍﺗﻴ ﹲﺔ ﻻ ﺭﻳﺐ‪ ،‬ﻧﺴﺄﻟﹸﻚ ﺍﻟﺴﺘ ‪‬ﺮ ﺍﳉﻤﻴ ﹶﻞ ﻳﺎ ﺭﲪٰﻦ‪.‬‬
‫ﻭﺍﻷﺩﻫﻰ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺃﺣﺪ‪‬ﻫﻢ ﺣﺎﻭ ﹶﻝ ﺍﻟﺘﺸﻜﻴﻚ ﺑﻘﻮﻟ ‪‬ﻪ‪:‬‬
‫ﺐ–‬ ‫ﺐ ﺍﻟﺘﻬـﺬﻳ ﹺ‬
‫)ﻭﱂ ﻳﺬ ﹸﻛ ﹺﺮ ﺍﳋﺰﺭ‪‬ﺟ ‪‬ﻲ ﰲ ﺧﻼﺻ ‪‬ﺔ ﺗـﺬﻫﻴ ﹺ‬
‫ﺐ ﻟﻠﺬﻫﱯ – ﺣﻜﺎﻳ ﹶﺔ ﺗﻮﺛﻴ ﹺﻖ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻪ(‪.‬‬
‫ﻭﺍﻟﺘﺬﻫﻴ ‪‬‬
‫ﷲ ﺑﺪﺍ ِﺀ ﺍﻟﻄﻌ ﹺﻦ ﺑﻐ ﹺﲑ ﺣـ ّﹴﻖ ﻭﺍﻟﻌﻴـﺎﺫ‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺍﺑﺘﻼﻩ ﺍ ُ‬
‫ﺐ ﺍﻟﺘﻬـﺬﻳﺐ‪ ،‬ﻭﺃﻳـ ‪‬ﻦ‬ ‫ﺐ ﺑﺘﻬـﺬﻳ ﹺ‬ ‫ﺑﺎﷲ‪ ،‬ﻓﻤﺎ ﻋﻼﻗ ﹸﺔ ﺍﻟﺘﺬﻫﻴ ﹺ‬
‫ﻉ ﻭﺍﳊﻔﻆ‪ ،‬ﻫـﺬﻩ‬ ‫ﺍﳋﺮﺯﺟ ‪‬ﻲ ﻣﻦ ﺍﺑ ﹺﻦ ﺣﺠﺮ ﰲ ﺳ‪‬ﻌ ‪‬ﺔ ﺍ ‪‬ﻻﻃﹼﻼ ﹺ‬
‫ﲔ ﺍﺑﺘ ‪‬ﺪﻋ‪‬ﻬﺎ ﻫـﺆﻻ ِﺀ‬‫ﷲ ﻗﻮﺍﻋ ‪‬ﺪ ﻣﻨ ﹶﻜ ‪‬ﺮ ﹲﺓ ﺟﺪﻳﺪ ﹲﺓ ﻋﻠﻰ ﺍﳌﺴﻠﻤ ‪‬‬
‫ﻭﺍ ِ‬
‫ﺼﺮ‪‬ﺍ‬‫ﺠ ‪‬ﺔ ﳏﺎﺭ‪‬ﺑ ‪‬ﺔ ﺍﻟﹺﺒﺪ‪‬ﻉ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻛﻤ‪‬ﻦ ﺑﲎ ﻗﺼﺮ‪‬ﺍ ﻭﻫﺪﻡ ﻣ‪‬ـ ‪‬‬ ‫‪‬ﲝ ‪‬‬
‫ﷲ‬
‫ﻭﺣﺴﺎﺑ‪‬ﻬﻢ ﻋﻠﻰ ﺍﷲ ﻓﺈ ﹼﻥ ﻫﺬﺍ ﺣـﺮﺍ ‪‬ﻡ ﻣـﻦ ﺍﻟﻜﺒـﺎﺋ ﹺﺮ ﻭﺍ ُ‬
‫ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫ﻭﻫﻞ ﻳﺴﺘﻄﻴﻊ ﻫﺬﺍ ﺃﻥ ﳜﱪ‪‬ﻧﺎ ﳌﺎﺫﺍ ﺍﻗﺘـﺼﺮ ﺍﳊـﺎﻓﻆ ﰲ‬
‫ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻋﻠﻰ ﻗﻮﻟﻪ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺑﺸﲑ ﺑﻦ ﻃﻠﺤﺔ "ﻭﺛﹼﻘﻪ‬
‫ﲏ ﰲ ﺇﻛﻤﺎﻝ ﺍﻟﻜﻤﺎﻝ ﻳﻘـﻮﻝ‬ ‫ﺍﺑ ‪‬ﻦ ﺣﺒﺎﻥ"‪ ،‬ﰒ ﻭﺟﺪﻧﺎ ﺍﳊﺴﻴ ‪‬‬
‫ﻣﺴﺘﺪ ﹺﺭﻛﹰﺎ‪ :‬ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪ ‪‬ﺪ ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‪.‬ﺍﻧﺘﻬﻰ‬
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‫ﲏ ﺑﺄﻥ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﱂ ﻳﺬﻛﺮ ﻫﺬﺍ‪،‬‬
‫ﻓﻬﻞ ﺳﲑ ‪‬ﺩ ﻋﻠﻰ ﺍﳊﺴﻴ ّﹺ‬
‫ﻫﺬﺍ ﻭﺍﷲ ﹶﻟﻤ‪‬ﻦ ﺍﻷﻋﺎﺟﻴﺐ‪.‬‬
‫ﺗﻨﺒﻴ ‪‬ﻪ‪ :‬ﻭﻗﻊ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼ ﹺﻡ ﻟﻠﺬﻫﱯ‪ :‬ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ‬
‫ﷲ ﺑ ﹺﻦ ‪‬ﻋ ‪‬ﻤ ﹺﺮﻭ ﺑ ﹺﻦ ﺍﻟﻌـﺎﺹ‪ ،‬ﺭﻭﻯ‬
‫ﰲ ﻣﻮﱃ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺳﻌ ‪‬ﺪ ﺍﻟﻜﻮ ﱡ‬
‫ﻋﻦ ﻣﻮﻻﻩ ﻭﻋﻦ ﺃﺧﻴ ‪‬ﻪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻋﻨﻪ‪ :‬ﻣﻨﺼﻮﺭ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ‬
‫ﻕ‪،‬‬
‫ﻭﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﻭﺃﺑﻮ ﺷﻴﺒﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺇﺳﺤﺎ ‪‬‬
‫ﻑ‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪.‬ﺍﻧﺘﻬﻰ ﻭﻫﺬﺍ ﺧﻄﹲﺄ ﻭﺍﺿﺢ‪ ،‬ﻣﻊ ﺍﺧﺘﻼ ‪‬‬
‫ﻳﺴﲑ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻋﺒﺎﺭﺓ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺍﻟﻐﺮﻳﺐ ﺃﻧﻪ‬
‫ﺐ ﻓﻘﺎﻝ ﺑﺄﻧﻪ ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﺘﻨﺒﻪ‪،‬‬ ‫ﺐ ﺍﻟﺘﻬﺬﻳ ﹺ‬
‫ﺫﻛﺮﻩ ﰲ ﺗﺬﻫﻴ ﹺ‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‬
‫ﷲ ﺻﺤﻴ ‪‬ﺢ ﻣﺎ ﻓﻴﻪ ﻋﻠـﺔ ﻋﻠـﻰ‬
‫ﻓﺎﻹﺳﻨﺎ ‪‬ﺩ ﺍﻷﻭ ﹸﻝ ﲝﻤﺪ ﺍ ِ‬
‫ﻑ ﻣﺎ ﻳ ‪‬ﺪﻋ‪‬ﻴﻪ ﻧ‪‬ﻔﺎ ﹸﺓ ﺍﻟﺘﻮ ّ‪‬ﺳ ﹺﻞ ﻫﺪﺍﻫﻢ ﺍﷲ ﺀﺍﻣﲔ‪.‬‬
‫ﺧﻼ ‪‬‬
‫ﺢ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‬
‫ﻃﺮﻳ ‪‬ﻖ ﺀﺍﺧ ‪‬ﺮ ﺻﺤﻴ ‪‬‬

‫ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺍﳊﺮﰊ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴ ﹴﺢ ﻣﻦ ﻃﺮﻳ ﹴﻖ ﺀﺍﺧـ ‪‬ﺮ‬

‫ﻓﻘﺎﻝ ﰲ ﻛﺘﺎﺑﻪ "ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ"‪:‬‬
‫ﻕ ﺍﻟﺴﺒﻴﻌﻲ‬
‫ﺣﺪﺛﻨﺎ ﻋﻔﹼﺎ ﹸﻥ "ﺣﺪﺛﻨﺎ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ" ﻋﻦ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬

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‫ﻋﻤ‪‬ﻦ ﲰﻊ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻗﺎﻝ ﺧ ‪‬ﺪﺭ‪‬ﺕ ﺭﺟﻠﹸﻪ ﻓﻘﻴ ﹶﻞ‪ :‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﺃﺣﺐ‪‬‬
‫ﺱ ﻗﺎﻝ‪) :‬ﻳﺎ ﳏﻤﺪ(‪.‬‬
‫ﺍﻟﻨﺎ ﹺ‬
‫ﲑ ﻋﻦ ﺃﰊ ﺇﺳـﺤﺎﻕ‬
‫ﺲ ﺣﺪﺛﻨﺎ ﺯﻫ ‪‬‬
‫ﺣﺪﺛﻨﺎ ﺃﲪ ‪‬ﺪ ﺑﻦ ﻳﻮﻧ ‪‬‬
‫ﺖ ﺍﺑ ‪‬ﻦ ﻋﻤـ ‪‬ﺮ ﻓﺨـ ‪‬ﺪﺭ‪‬ﺕ‬
‫ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﺑ ﹺﻦ ﺳﻌﺪ‪ :‬ﺟﺌ ‪‬‬
‫ﺼﺒ‪‬ﻬﺎ ﻗﻠـﺖ‪:‬‬
‫ﺭﺟﻠﹸﻪ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻟ ﹺﺮ ‪‬ﺟﻠ‪‬ﻚ؟ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﻋ ‪‬‬
‫ﻉ( ﺃﺣﺐ‪ ‬ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ ﻗﺎﻝ‪) :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻓﺒﺴﻄﻬﺎ(‪.‬ﺍﻧﺘﻬﻰ‬
‫)ﹸﺍ ‪‬ﺩ ‪‬‬
‫ﻛﻼ ‪‬ﻡ ﺍﻹﻣﺎ ﹺﻡ ﺍﳊﺮﰊ‬
‫ﲔ ﺑﺮﻭﺍﻳـ ‪‬ﺔ‬
‫ﺖ ﻓﻴﻨﺒﻐﻲ ﺑﻌ ‪‬ﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺎ ‪‬ﻥ ﺇﳉﺎ ‪‬ﻡ ﺍﳌﺨﺎﻟﻔ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﰊّ ‪‬ﻟ ‪‬ﻤﺎ ﺳﻴﺄﰐ ﰲ ﺍﻟﻜﻼ ﹺﻡ ﻋﻠﻰ ﺍﻟﺘﺪﻟﻴﺲﹺ‪،‬‬
‫ﺍﻹﻣﺎ ﹺﻡ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺍﳊﺮ ﹺ‬
‫ﻓﻬﻲ ﺭﻭﺍﻳ ﹲﺔ ﺻﺤﻴﺤﺔ ﻣﺎ ﻓﻴﻬﺎ ﻋﻠﺔ ﻭﺍﳊﻤﺪ ﷲ‪.‬‬
‫ﺗﻨﺒﻴ ‪‬ﻪ‪ :‬ﺍﹾﻟﻤ‪‬ﺨﺎﻟ‪‬ﻔﻮ ﹶﻥ ﻛﻌﺎﺩ‪‬ﺗﻬﹺﻢ ﻃﻌﻨﻮﺍ ﺑﺮﻭﺍﻳﺔ ﺯﻫ ﹴﲑ ﺑﺄﻧـﻪ‬
‫ﺭﻭﻯ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺑﻌﺪ ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﺧﺘﻼ ‪‬ﻃﻪ‪ ،‬ﻭﻫﺬﺍ ﺟﻬ ﹲﻞ‬
‫ﻭ ‪‬ﻏﺶ‪ ‬ﻟﻠﻤﺴﻠﻤﲔ ﻓﺈ ﹼﻥ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻱ ﻭﺿﻌﻮ ‪‬ﻩ ﻭﺗـﺼﻮﺭ‪‬ﻭ ‪‬ﻩ‬
‫ﺯﺍﻝ ﲟﻮﺍﻓﻘﺔ ﺭﻭﺍﻳﺔ ﺯﻫﲑ ﻟﺮﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺜﻮﺭﻱ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ‬
‫ﺍﻟﺬﻱ ﲤﺴﻜﻮﺍ ﺑﻪ‪ ،‬ﻭﺍﻟﻌﻨﻌﻨ ﹸﺔ ﺯﺍﺋﻠ ﹲﺔ ﺃﻳﻀﺎ ﺑﺮﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺷﻌﺒﺔ‪،‬‬

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‫ﻭﻫﺬﺍ ﻳﻌﺮﻓﻪ ﺻﻐﺎﺭ ﻃﻠﺒﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻳﻦ ﺗﻠﻘﱠﻮﻩ ﻣـﻦ ﺃﻫﻠ‪‬ـﻪ‬
‫ﻑ ﺍﳌﺨﺎﻟﻔﲔ‪ ،‬ﻓﻘﻮﳍﻢ ﻣﺮﺩﻭ ‪‬ﺩ ﻓﺎﺿﺢ‪.‬‬
‫ﺍﻟﺜﻘﺎﺕ‪ ،‬ﲞﻼ ‪‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﻓﻄﻨﺔ ﺍﻹﻣﺎﻡ ﺍﳊﺮﰊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺪ ﺃ‪‬ﺗﺒ‪‬ـ ‪‬ﻊ‬
‫ﺭﻭﺍﻳﺔ ﺷﻌﺒﺔ ﺑﺮﻭﺍﻳﺔ ﺯﻫﲑ ﻟﺒﻴﺎ ‪‬ﻥ ﺃﻧﻪ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑـ ‪‬ﻦ ﺳـﻌﺪ‬
‫ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻹ‪‬ﺎ ﹺﻡ ﻻ ﻳﻀﺮ‬
‫ﻣﻄﻠﻘﺎ ﺇﺫﺍ ﺟﺎﺀ ﻣﺴﻤ‪‬ﻰ ﻣﻦ ﻃﺮﻳﻖ ﺀﺍﺧﺮ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣـﺎ ‪‬ﻡ‬
‫ﻕ‬
‫ﺶ ﻭﺃﰊ ﺇﺳﺤﺎ ‪‬‬
‫ﺲ ﺛﻼﺛ ‪‬ﺔ‪ :‬ﺍﻷﻋﻤ ﹺ‬
‫ﺷﻌﺒ ﹸﺔ‪ :‬ﻗﺪ ﻛﻔﻴﺘ‪‬ﻜﻢ ﺗﺪﻟﻴ ‪‬‬
‫ﻭﻗﺘﺎﺩﺓ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻓﺎﻹﺳﻨﺎ ‪‬ﺩ ﲝﻤﺪ ﺍﷲ ﺻﺤﻴﺢ ﺑﺎﻟﺸﺮ ‪‬‬
‫ﻁ ﺍﳌﻌﺘﺒ‪‬ﺮ‪.‬‬ ‫َ‬
‫ﺲ ﺃﰊ ﺇﺳﺤﺎﻕ ﻓﺪﻝ‬‫ﻭﻗﺪ ﺃ ‪‬ﻣﻨ‪‬ﺎ ﺑﺮﻭﺍﻳﺔ ﺍﻹﻣﺎ ﹺﻡ ﺷﻌﺒ ﹶﺔ ﺗﺪﻟﻴ ‪‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﲰﻌﻪ ﳑﻦ ﺭﺃﻯ ﺍﻟﻘﺼ ﹶﺔ ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ‪.‬‬
‫ﻓﺎﺋﺪ ﹲﺓ‪ :‬ﺭﻭﺍﻳ ﹸﺔ ﺍﻹﻣﺎ ﹺﻡ ﺍﳊﺮ ّﹺ‬
‫ﰊ ﻋﻦ ﺷﻌﺒ ﹶﺔ ﻟـﻴﺲ ﻓﻴﻬـﺎ‬
‫ﺱ"‪ ،‬ﺫﻛﺮﺗ‪‬ﻬﺎ ﺣـﱴ ﻻ‬ ‫ﺐ ﺍﻟﻨﺎ ﹺ‬‫"ﺇﻟﻴﻚ" ﺇﳕﺎ ﻟﻔﻈﹸﻬﺎ "ﺍﺫﻛﺮ ﺃﺣ ‪‬‬
‫ﻳﺮﻭﻳ‪‬ﻬﺎ ﺃﺣ ‪‬ﺪ ﻋﻦ ﺷﻌﺒ ﹶﺔ ﻭﻳﺰﻳ ‪‬ﺪ "ﺇﻟﻴﻚ" ﻓﺬﻟﻚ ﻟﻴﺲ ﻣﻦ ﻛﻤﺎ ﹺﻝ‬
‫ﺍﻟﻀﺒﻂ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬
‫ﻑ ﺍﻹﻣﺎﻡ ﺍﳊﺮﰊ ﺟﻴ ‪‬ﺪ ﺟﻠﻴ ﹲﻞ ﰲ ﻣﺴﺌﻠﺘ‪‬ﻨﺎ ﻷﻧـﻪ‬ ‫ﻭﺗﺼﺮ ‪‬‬
‫ﺻﺎﺭ ﻛﺎﳌﺴﺘﺨﺮ‪‬ﺝ ﻳﺰﻳﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻹﺷـﻜﺎﻻﺕ ﺣـﻮﻝ‬
‫ﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﺘﺪﻟﻴﺲ ﻭﺍﻹ‪‬ﺎﻡ‪ ،‬ﻭﻟﺘﻤﺎﻡ ﺍﻟﻔﺎﺋﺪﺓ ﺃﺫﻛﺮ ﺑﻌـﻀﺎ‬
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‫ﺕ ﺍﻟﱵ ﻫﻲ ﻛﻤﺴﺌﻠﺘﻨﺎ ﻫﻨﺎ ﻣﻦ ﺍﻟﻨﻜﺖ‬ ‫ﻣﻦ ﻓﻮﺍﺋﺪ ﺍﳌﺴﺘﺨﺮﺟﺎ ‪‬‬
‫ﺍﻟﻮﻓﻴﺔ ﻟﻠﱪﻫﺎﻥ ﺍﻟﺒﻘﺎﻋ ّﹺﻲ ﺗﻠﻤﻴ ‪‬ﺬ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠ ﹴﺮ ﻗﺎﻝ‪:‬‬
‫ﻂ‬‫ﻒ ﺍﻟﺼﺤﻴ ﹺﺢ ﺭﻭﻯ ﻋﻦ ﳐـﺘﻠ ‪‬‬ ‫ﻓﻤﻨﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﺼ‪‬ﻨ ‪‬‬
‫ﺚ ﻣﻨﻪ ﰲ ﻫﺬ ‪‬ﻩ ﺍﻟﺮﻭﺍﻳ ‪‬ﺔ ﻗﺒـ ﹶﻞ‬ ‫ﻚ ﺍﳊﺪﻳ ‪‬‬ ‫ﻉ ﺫﻟ ‪‬‬
‫ﻭﱂ ‪‬ﻳ‪‬ﺒﻴ‪‬ﻦ ﻫﻞ ﲰﺎ ‪‬‬
‫ﺝ ﺇﻣﺎ ﺗﺼﺮﳛ‪‬ﺎ ﺃﻭ ﺑـﺄﻥ‬ ‫ﺍﻻﺧﺘﻼﻁ ﺃﻭ ﺑﻌﺪﻩ؟ ﻓﻴﺒﻴﻨ ‪‬ﻪ ﺍﳌﺴﺘﺨﺮ ‪‬‬
‫ﻳﺮﻭ‪‬ﻳ ‪‬ﻪ ﻋﻨ ‪‬ﻪ ﻣ‪‬ﻦ ﻃﺮﻳ ﹺﻖ ‪‬ﻣ ‪‬ﻦ ﱂ ﻳﺴﻤ ‪‬ﻊ ﻣﻨ ‪‬ﻪ ﺇﻻ ﻗﺒ ﹶﻞ ﺍﻻﺧـﺘﻼﻁ‪،‬‬
‫ﺲ ﺑﺎﻟﻌﻨﻌﻨﺔ‪ ،‬ﻓﲑﻭﻳ ‪‬ﻪ‬‫ﻭﻣﻨﻬﺎ‪ :‬ﹶﺃﻥ ﻳ‪‬ﺮﻭ‪‬ﻯ ﰲ "ﺍﻟﺼﺤﻴ ﹺﺢ" ﻋﻦ ﻣﺪّ‪‬ﻟ ﹴ‬
‫ﻉ ﻓﻬﺎﺗﺎ ‪‬ﻥ ﻓﺎﺋﺪﺗﺎﻥ ﺟﻠﻴﻠﺘﺎﻥ ﻭﺇﻥ‬ ‫ﺝ ﺑﺎﻟﺘﺼﺮﻳ ﹺﺢ ﺑﺎﻟﺴﻤﺎ ﹺ‬
‫ﺍﳌﺴﺘﺨ ﹺﺮ ‪‬‬
‫ﻚ ﻏ ‪‬ﲑ‬ ‫ﻱ ﰲ ﺍﻟﺼﺤﻴ ﹺﺢ ﻣ‪‬ﻦ ﺫﻟ ‪‬‬ ‫ﻒ ﰲ ﺻﺤ ‪‬ﺔ ﻣﺎ ‪‬ﺭ ﹺﻭ ‪‬‬‫ﻛﻨﺎ ﻻ ﻧﺘﻮﻗ ‪‬‬
‫ﻱ ﺃﻭ ﻣﺴﻠ ﹴﻢ ﺃﻧ ‪‬ﻪ‬ ‫ﲔ ﻭﻧﻘﻮ ﹸﻝ‪ :‬ﻟﻮﱂ ﻳﻄﹼﻠﻊ ﻣﺼ‪‬ﻨﻔﹸﻪ ﻣ‪‬ﻦ ﺍﻟﺒﺨﺎﺭ ‪‬‬ ‫ﻣﺒ ﹴ‬
‫ﺲ ﲰ ‪‬ﻊ ﱂ ﻳ‪‬ﺨﺮﹺﺟﺎ ‪‬ﻩ‪.‬‬‫ﺭﻭﻯ ﻋﻨ ‪‬ﻪ ﻗﺒ ﹶﻞ ﺍﻻﺧﺘﻼﻁ‪ ،‬ﻭﹶﺃ ﱠﻥ ﺍﳌﺪﻟ ‪‬‬
‫ﻱ ﻋﻦ ﻣﺒﻬ ﹴﻢ ﻛﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻓـﻼ ﹲﻥ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﹶﻥ ﻳﺮﻭ ‪‬‬
‫ﺃﻭ ﺭﺟ ﹲﻞ ﺃﻭ ﻓﻼ ﹲﻥ ﻭﻏﲑ ‪‬ﻩ ﺃﻭ ﻏ ‪‬ﲑ ﻭﺍﺣ ‪‬ﺪ ﺃﻭ ﳓ ‪‬ﻮ ﺫﻟﻚ ﻓﻴﻌﻴﻨـ ‪‬ﻪ‬
‫ﺝ‪.‬‬
‫ﺍﳌﺴﺘﺨﺮ ‪‬‬
‫ﻱ ﻋﻦ ﻣﻬ ‪‬ﻤ ﹴﻞ ﳓ ‪‬ﻮ ﺣﺪﺛﻨﺎ ﳏﻤ ‪‬ﺪ ﻣ‪‬ﻦ ﻏ ﹺﲑ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﹶﻥ ﻳﺮﻭ ‪‬‬
‫ﺫﻛ ﹺﺮ ﻣﺎ ﳝﻴﺰ ‪‬ﻩ ﻋﻦ ﻏﲑ ‪‬ﻩ ﻣ ‪‬ﻦ ﺍﶈ ‪‬ﻤﺪ‪‬ﻳ ‪‬ﻦ ﻭﻳﻜﻮ ﹸﻥ ﰲ ﻣﺸﺎﻳ ﹺﺦ ‪‬ﻣ ‪‬ﻦ‬
‫ﻚ ﻣ‪‬ــﻦ ﻳــﺸﺎﺭﻛ ‪‬ﻪ ﰲ ﺍﻻﺳــﻢﹺ‪ ،‬ﻓﻴﻤﻴــﺰ ‪‬ﻩ‬ ‫ﺭﻭﺍ ‪‬ﻩ ﻛــﺬﻟ ‪‬‬
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‫ﺐ‬
‫ﺝ‪.‬ﺍﻧﺘﻬﻰ ﻭﻫﻮ ﻛﻼﻡ ﻧﺎﻓﻊ ﺟ ‪‬ﺪﺍ ﻭﻣﺜﻠﹸﻪ ﰲ ﺗـﺪﺭﻳ ‪‬‬ ‫ﺍﳌﺴﺘﺨ ﹺﺮ ‪‬‬
‫ﺕ ﻋﻠﻴﻬﺎ ﻟﻴﺲ ﻫﺬﺍ ﳏﻠﱠﻬﺎ‪.‬‬‫ﺍﻟﺮﺍﻭﻱ ﻭﻏﲑﹺﻩ‪ ،‬ﻫﻨﺎﻙ ﺯﻳﺎﺩﺍ ‪‬‬
‫ﺃﻣﺎ ﻋﺪ ‪‬ﻡ ﻭﺭﻭ ‪‬ﺩ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌﺪ ﻣﺴﻤ‪‬ﻰ ﰲ ﺭﻭﺍﻳﺔ‬
‫ﺍﻹﻣﺎ ﹺﻡ ﺷﻌﺒ ﹶﺔ ﻓﻴﺤﺘﻤﻞ ﺃﻣﺮﻳﻦ‪ ،‬ﺇﻣﺎ ﻷﻧﻪ ﱂ ﳛﻔﻆ ﺍﲰ‪‬ﻪ ﻭﺇﻣـﺎ‬
‫ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﻟﻜﺜﺮﺓ ﲝﻴﺚ ﻳﻜﻮﻥ ﲰﻌﻪ ﻣﻨﻪ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ‬
‫ﺳﻌﺪ ﻭﺍﳍﻴﺜ ﹺﻢ ﺑﻦ ﺣﻨﺶ ﻭﻏﲑﳘﺎ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻠـﻰ‬
‫ﺭﻭﺍﻳﺔ ﺍﳍﻴﺜ ﹺﻢ ﺑﻦ ﺣﻨﺶ ﻣﻔﺼﻼ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﺚ ﻇﹸﻠﻤ‪‬ﺎ ﲟﺎ ﻻ ﳛﻖ ﳍـﻢ‬ ‫ﻭﺿﻌ‪‬ﻒ ﺍﳌﺨﺎﻟﻔﻮ ﹶﻥ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬
‫ﻭﻟﻴﺴﻮﺍ ﺃﻫﻠﹶﻪ‪ ،‬ﻭﻫﺬﺍ ﺣﺮﺍﻡ ﻣﻦ ﺍﻟﻜﺒﺎﺋ ﹺﺮ ﺍ‪ ‬ﻤ ﹺﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺎ ‪‬ﺩﻋ‪‬ﻮﺍ‬
‫ﻒ ﻷﺟ ﹺﻞ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺴ‪‬ﺒﻴﻌﻲ‪ ،‬ﻓﻬﻮ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‬ ‫ﺃﻧﻪ ﺿﻌﻴ ‪‬‬
‫ﺲ‬
‫ﺍﺧﺘﻠﻂ ﺑﺂﺧﺮ ‪‬ﺓ ﺃﻱ ﰲ ﺀﺍﺧﺮ ﺃﻣﺮﹺﻩ ﻭﻋﻤﺮﻩ‪ ،‬ﻭﺃﻧـﻪ ﻣـﺪّ‪‬ﻟ ‪‬‬
‫ﻑ ‪‬ﺬﺍ ﺍﻷﻣﺮ‪.‬‬‫ﻣﻌﺮﻭ ‪‬‬
‫ﺏ ﻋﻠﻴﻪ ﲟﺴﺎﺋﻞﹶ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﻭﻫﺬﺍ ﻣﺮﺩﻭ ‪‬ﺩ ﻭﺍﳉﻮﺍ ‪‬‬
‫ﺃﻥ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﺃﻧﻜﺮ ﺍﺧﺘﻼﻃﻪ ﻭﻗﺎﻝ‪ :‬ﺛﻘﺔ ﺣﺠﺔ ﺑﻼ‬
‫ﻧﺰﺍﻉ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ ﺑﺎﻟﻜﻮﻓﺔ ﻭﺃﺛﺒﺎ‪‬ﻢ ﺇﻻ ﺃﻧـﻪ ﺷـﺎﺥ‬
‫ﻭﻧﺴ ‪‬ﻲ ﻭﱂ ﳜﺘﻠﻂ‪.‬ﺍﻧﺘﻬﻰ‬

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‫ﻭﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺮﻭﺍﺓ ﺍﳌﺘﻜﻠﱠﻢ ﻓﻴﻬﻢ ﲟﺎ ﻻ ﻳﻮﺟﺐ ﺍﻟـﺮﺩ"‬
‫ﺫﻛﺮﻩ ﻗﺎﺋﻼ‪:‬‬
‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﷲ )ﻉ( ﺛﻘﺔ ﺗﻐﲑ‬
‫ﻗﺒﻞ ﻣﻮﺗﻪ ﻣﻦ ﺍﻟ ‪‬ﻜ‪‬ﺒﺮ ﻭﺳﺎﺀ ﺣﻔﻈﻪ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﺭﻣﺰ ﻟﻪ ﲝـﺮﻑ‬
‫)ﻉ( ﺃﻱ ﺭﻭﻯ ﺣﺪﻳﺜﹶﻪ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻭﺳﻠﹼﻢ ﻟﻪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﻋﺪﻡ ﺍﺧﺘﻼﻃـﻪ ﻗـﺎﻝ ﰲ‬
‫ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎﺡ‪:‬‬
‫ﻗﻮﻟﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌ ‪‬ﻲ ﺍﺧﺘﻠﻂ ﺃﻳﻀﺎ ﻭﻳﻘﺎﻝ ﺇﻥ ﲰﺎﻉ‬
‫ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻣﻨﻪ ﺑﻌﺪ ﻣﺎ ﺍﺧﺘﻠﻂ ﺫﻛﺮ ﺫﻟﻚ ﺃﺑـﻮ ﻳﻌﻠـﻰ‬
‫ﺍﳋﻠﻴﻠ ‪‬ﻲ ﺍﻧﺘﻬﻰ‬
‫ﻭﻓﻴﻪ ﺃﻣﻮ ‪‬ﺭ‪:‬‬
‫ﺃﺣ ‪‬ﺪﻫﺎ‪ :‬ﺃﻥ ﺻﺎﺣﺐ ﺍﳌﻴﺰﺍﻥ ﺃﻧﻜﺮ ﺍﺧﺘﻼﻃﻪ ﻓﻘﺎﻝ ﺷﺎﺥ‬
‫ﻭﻧﺴ ‪‬ﻲ ﻭﱂ ﳜﺘﻠﻂ ﻗﺎﻝ ﻭﻗﺪ ﲰﻊ ﻣﻨﻪ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻭﻗـﺪ‬
‫ﺗﻐﲑ ﻗﻠﻴﻼ‪.‬‬
‫ﻉ ﺍﺑ ﹺﻦ ﻋﻴﻴﻨ ﹶﺔ ﻣﻨﻪ ﺑﻌﺪ‬
‫ﻒ ﺫﻛ ‪‬ﺮ ﻛﻮ ﹶﻥ ﲰﺎ ﹺ‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﳌﺼﻨ ‪‬‬
‫ﻣﺎ ﺍﺧﺘﻠﻂ ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ ﻭﻫﻮ ﺣﺴﻦ ﻓﺈﻥ ﺑﻌﺾ ﺃﻫ ﹺﻞ ﺍﻟﻌﻠ ﹺﻢ‬

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‫ﺃﺧﺬ ﺫﻟﻚ ﻣﻦ ﻛﻼﻡ ﻻﺑﻦ ﻋﻴﻴﻨﺔ ﻟﻴﺲ ﺻﺮﳛﺎ ﰱ ﺫﻟﻚ ﻗـﺎﻝ‬
‫ﻳﻌﻘﻮﺏ ﺍﻟﻔﺴﻮﻱ ﻗﺎﻝ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺛﻨﺎ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﰱ ﺍﳌﺴﺠﺪ‬
‫ﺴﻮﻱ‪ :‬ﻓﻘﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺎﻥ‬ ‫ﻟﻴﺲ ﻣﻌﻨﺎ ﺛﺎﻟﺚ ﻗﺎﻝ ﺍﻟ ﹶﻔ ‪‬‬
‫ﻗﺪ ﺍﺧﺘﻠﻂ ﻭﺇﳕﺎ ﺗﺮﻛﻮﻩ ﻣﻊ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻻﺧﺘﻼﻃﻪ ﺍﻧﺘﻬﻰ ﻛﻼﻡ‬
‫ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ‪.‬‬
‫ﺏ ﺇﻟﻴﻪ ﻛﻤﺎ ﺗﺮﻯ ﻟﻴﺲ ﻣﻌﻤﻮﻻ‬ ‫ﻁ ﺍﳌﻨﺴﻮ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼ ﹸ‬
‫ﻆ ﺍﳉﻠﻴـ ﹸﻞ‬
‫ﺑﻪ‪ ،‬ﺑﻞ ﺍﻟﻌﻠﻤﺎ ُﺀ ﳏﺘﺠﻮﻥ ﺑﻪ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﳊﺎﻓ ﹸ‬
‫ﺡ ﺍﻟﺪﻳ ﹺﻦ ﺍﻟﻌﻼﺋ ‪‬ﻲ ﰲ ﻛﺘﺎﺏ ﺍﳌﺨﺘ‪‬ﻠﻄﲔ‪:‬‬
‫ﺃﺑﻮ ﺳﻌﻴ ‪‬ﺪ ﺻﻼ ‪‬‬
‫ﻁ ﺃﰊ‬
‫ﻭﱂ ﻳﻌﺘﱪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻷﺋﻤ ‪‬ﺔ ﻣﺎ ﹸﺫﻛﺮ ﻣﻦ ﺍﺧـﺘﻼ ‪‬‬
‫ﻂ‬
‫ﻕ‪ ،‬ﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻣﻄﻠ ﹰﻘﺎ ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﳜﺘﻠ ﹾ‬
‫ﺇﺳﺤﺎ ‪‬‬
‫ﰲ ﺷﻰ ٍﺀ ﻣﻦ ﺣﺪﻳﺜﻪِ ﻓﻬﻮ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﺍﻟﻘﺴ ‪‬ﻢ ﺍﻷﻭ‪‬ﻝ ﻣﻦ ﺍﳌﺨﺘ‪‬ﻠﻄﲔ ﻋﻨﺪ ﺍﻟﻌﻼﺋ ‪‬ﻲ ﻫﻢ‪ :‬ﻣﻦ ﱂ‬
‫ﻂ ﻣﻦ ﻣﺮﺗﺒﺘﻪ ﺇﻣ‪‬ﺎ ﻟ ‪‬ﻘﺼﺮ‬
‫ﺤﱠ‬‫ﺐ ﺫﻟﻚ ﻟﻪ ﺿﻌ ﹰﻔﺎ ﺃﺻﻼ ﻭﱂ ‪‬ﻳ ‪‬‬
‫ﻳﻮ ﹺﺟ ‪‬‬
‫ﻁ ﻭﻗﻠﺘﻪ ﻭﺇﻣ‪‬ﺎ ﻷﻧﻪ ﱂ ﻳﺮﻭ ﺷﻴﹰﺌﺎ ﺣﺎﻝ ﺍﺧﺘﻼﻃﻪ‪،‬‬ ‫ﻣﺪ ‪‬ﺓ ﺍﻻﺧﺘﻼ ‪‬‬
‫ﻓﺴﻠﻢ ﺣﺪﻳﹸﺜﻪ ﻣﻦ ﺍﻟﻮﻫﻢ‪.‬‬

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 ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃ ‪‬ﻲ ﰲ ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ‪:‬‬
‫)ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺇﺳﺤﺎﻕ( ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﷲ )ﺍﻟـﺴﺒﻴﻌﻲ(‬
‫ﺍﺧﺘﻠﻂ ﺃﻳﻀﺎ ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﺍﻟﺬﻫﱯ ﻭﻗﺎﻝ ﺷﺎﺥ ﻭﻧـﺴﻲ ﻭﱂ‬
‫ﳜﺘﻠﻂ )ﻭﻳﻘﺎﻝ ﲰﺎﻉ( ﺳﻔﻴﺎﻥ )ﺑﻦ ﻋﻴﻴﻨﺔ ﻣﻨﻪ ﺑﻌﺪ ﺍﺧﺘﻼﻃـﻪ(‬
‫ﻗﺎﻟﻪ ﺍﳋﻠﻴﻠﻲ ﻭﻟﺬﻟﻚ ﱂ ﳜﺮﺝ ﻟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻣﻦ ﺭﻭﺍﻳﺘﻪ ﻋﻨـﻪ‬
‫ﺷﻴﺌﺎ ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﲰﻊ ﻣﻨﻪ ﻭﻗﺪ ﺗﻐﲑ ﻗﻠﻴﻼ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍ ِﻹﺑ‪‬ﻨﺎﺳﻲ ﰲ ﺍﻟﺸﺬﺍ ﺍﻟﻔﻴﺎﺡ ﻣـﻦ ﻋﻠـﻮ ﹺﻡ ﺍﺑـ ﹺﻦ‬
‫ﺍﻟﺼﻼﺡ‪:‬‬
‫ﺐ ﺍﳌﻴﺰﺍﻥ ﺍﺧﺘﻼ ﹶﻃﻪ ﻓﻘﺎﻝ ﺷﺎﺥ ﻭﻧﺴﻲ ﻭﱂ‬‫ﻭﺃﻧﻜﺮ ﺻﺎﺣ ‪‬‬
‫ﳜﺘﻠﻂ ﻗﺎﻝ ﻭﻗﺪ ﲰﻊ ﻣﻨﻪ ﺳﻔﻴﺎ ﹸﻥ ﺑ ‪‬ﻦ ﻋﻴﻴﻨـﺔ ﻭﻗـﺪ ﺗﻐـﲑ‬
‫ﻗﻠﻴﻼ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺗﻨﺒﻴ ‪‬ﻪ‪) :‬ﺍﻹﺑﻨﺎﺳﻲ( ﻗﺎﻝ ﺍﻟﻌﺠﻤﻲ ﰲ ﺫﻳﻞ ﹸﻟ ‪‬‬
‫ﺐ ﺍﻟﻠﹸﺒﺎﺏ ﺑﺄﻧﻪ‬
‫ﺱ‬
‫ﺝ ﺍﻟﻌﺮﻭ ﹺ‬
‫ﺺ ﰲ ﺗﺎ ﹺ‬ ‫ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻧﺴﺒﺔ ﺇﱃ ﻗﺮﻳ ‪‬ﺔ ﲟﺼﺮ‪ ،‬ﻟﻜﻦ ﻧ ‪‬‬
‫ﺑﺄ‪‬ﺎ ﺑﺎﻟﻜﺴﺮ ﻭﺃﺻﻠﻬﺎ ﺇﺑ‪‬ﻨﻬ‪‬ﺲ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻳﻘﻊ ﺍﻟﺘﺴﺎﻫ ﹸﻞ ﰲ ﻣﺜ ﹺﻞ ﻫـﺬﺍ‪ ،‬ﻛـﺎﺧﺘﻼﻓ‪‬ﻬﻢ ﰲ‬
‫"ﺍﻟﻘﹶﺴﻄﻼﱐ" ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

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 ‫ﻓﻜﻤﺎ ﺗﺮﻯ ﻓﺎﻟﻌﻠﻤﺎﺀ ﱂ ﻳﻌﻤﻠﻮﺍ ﺑﺪﻋﻮﻯ ﺍﺧﺘﻼﻃﻪ ﺑـﻞ‬
‫ﻆ ﺍﻟﻌﻼﺋﻲ‪ ،‬ﻭﻣﺎ ﻗﻴﻞ‬‫ﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻣﻄﻠﻘﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﳊﺎﻓ ﹸ‬
‫ﻻ ﻳﻀ ‪‬ﺮ ﻓﻤﺴﺌﻠﺔ ﺍﻻﺧﺘﻼﻁ ﻗﺪ ﺯﺍﻟﺖ ﺑﻌﺪ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺷﻌﺒ ﹶﺔ‬
‫ﻋﻨﻪ ﻭﻫﻮ ﳑﻦ ﲰﻊ ﻣﻨﻪ ﻗﺪﳝ‪‬ﺎ ﻭﰲ ﻫﺬﺍ ﻓﻮﺍﺋﺪ‪:‬‬
‫ﻁ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻟﺜﺒﻮ‪‬ﺎ‬
‫ﺍﻷﻭﱃ‪ :‬ﺍﻧﺘﻔﺎ ُﺀ ﺧﺸﻴ ‪‬ﺔ ﺍﻻﺧﺘﻼ ‪‬‬
‫ﻋﻨﻪ ﻗﺒﻞ ﺩﻋﻮﻯ ﺍﺧﺘﻼﻃﻪ‪ ،‬ﻓﺒ ﹶﻄﻠﹶﺖ ﺃﻭﱃ ﺣ‪‬ﺠ ﹺﺞ ﺍﳌﺨﺎﻟﻔﲔ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺭﻭﺍﻳ ﹶﺔ ﺍﻹﻣﺎ ﹺﻡ ﺷﻌﺒﺔ ﺍﻟﺜﺎﺑﺘ ﹶﺔ ﺗﺼﺤﻴ ‪‬ﺢ ﻟﻠﺮﻭﺍﻳﺎﺕ‬
‫ﻉ ﻣ‪‬ﻦ ﻗﻴﻞ ﺇﻧﻪ ﲰﻊ ﻣﻨﻪ ﺑﻌ ‪‬ﺪ ﺍﺧﺘﻼﻃﻪ ﻷ‪‬ﺎ ﺩﻟﺖ‬ ‫ﺍﻟﱵ ﻓﻴﻬﺎ ﲰﺎ ‪‬‬
‫ﻋﻠﻰ ﺿﺒﻄﻪ ﻭ‪‬ﺬﺍ ﻳﺰﻭﻝ ﻋﻨﻬﺎ ﺍﻟﺘﻮﻗﻒ ﺃﻭ ﺍﻟـﺸﻚ ﻭﺗـﺼﲑ‬
‫ﻛﻐﲑﻫﺎ ﺻﺤﻴﺤ ﹰﺔ ﻣﻌﻤﻮﻻ ‪‬ﺎ‪ ،‬ﻛﻤﺴﺌﻠﺔ ﺍﳊﺴﻦ ﻟﺬﺍﺗﻪ ﻳﺘﻘﻮﻯ‬
‫ﺑﺎﻟﺼﺤﻴﺢ ﻟﺬﺍﺗﻪ ﻓﲑﺗﻘﻲ ﻭﻳﺼﲑ ﺻﺤﻴﺤﺎ ﻟﻐﲑﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﻭﻣﻊ‬
‫ﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﺻﺤﻴﺤﺔ ﻷﻥ ﺍﻟﺜﻮﺭﻱ‬ ‫ﻫﺬﺍ ﻓﺮﻭﺍﻳ ﹸﺔ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫ﻗﺪ ﲰﻊ ﻣﻨﻪ ﻗﺪﳝﺎ‪ ،‬ﻓﺒ ﹶﻄﻠﹶﺖ ﺛﺎﱐ ﺣ‪‬ﺠ ﹺﺞ ﺍﳌﺨﺎﻟﻔﲔ‪.‬‬
‫ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻛﺎﻥ‬
‫ﺛﻘﺔ ﺿﺎﺑﻄﺎ ﺑﻞ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪:‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼ ُﺀ ﺑﻦ ﺳﺎﱂ‪ :‬ﻛﺎﻥ ﺍﻷﻋﻤﺶ ﻳﺘﻌﺠﺐ ﻣﻦ ﺣﻔـﻆ‬
‫ﻕ ﻟﺮﺟﺎﻟ‪‬ﻪ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻱ ﻋﻨﻬﻢ‪.‬‬
‫ﺃﰊ ﺇﺳﺤﺎ ‪‬‬
‫‪- 56 -‬‬
 ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻣﺎ ﻳ‪‬ﺬﻛ ‪‬ﺮ ﻋﻦ ﺗﺪﻟﻴﺴِﻪ ﻓﻤﺮﺩﻭﺩ ﺑﺄﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﺛﺒﺖ ﻣﻦ ﺭﻭﺍﻳﺔ ﺷﻌﺒﺔ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺷﻌﺒﺔ‪:‬‬
‫ﻕ ﻭﻗﺘـﺎﺩﺓﹶ‪،‬‬
‫ﺶ ﻭﺃﰊ ﺇﺳـﺤﺎ ‪‬‬ ‫ﺲ ﺛﻼﺛﺔ ﺍﻷﻋﻤ ﹺ‬ ‫ﻛﻔﻴ‪‬ﺘﻜﻢ ﺗﺪﻟﻴ ‪‬‬
‫ﺚ ﺣ‪‬ﺠ ﹺﺞ ﺍﳌﺨﺎﻟﻔﲔ‪.‬‬
‫ﻓﺒ ﹶﻄﻠﹶﺖ ﺛﺎﻟ ﹸ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻗﻠﺖ ﻓﻬﺬﻩ ﻗﺎﻋﺪﺓ ﺣـﺴﻨ ﹲﺔ ﰲ‬
‫ﺃﺣﺎﺩﻳﺚ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺃ‪‬ﺎ ﺇﺫﺍ ﺟﺎﺀﺕ ﻣﻦ ﻃﺮﻳﻖ ﺷﻌﺒﺔ ﺩﻟﺖ‬
‫ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻌﻨﻌﻨﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻗﻮﻟﹸﻪ‪ :‬ﻣﻌﻨﻌﻨ ﹰﺔ ﺃﻱ ﺭﻭﺍﻫﺎ ﺑﻠﻔﻆ "ﻋﻦ" ﻭﻫﻲ ﺍﻟﱵ ﻳﺘﻤﺴﻚ‬
‫ﻉ ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﻹﻣـﺎ ‪‬ﻡ‬
‫‪‬ﺎ ﺍﳌﺨﺎﻟﻔﻮﻥ ﲝﺠﺔ ﻋﺪ ﹺﻡ ﺗﺼﺮﳛ ‪‬ﻪ ﺑﺎﻟﺴ‪‬ﻤﺎ ﹺ‬
‫ﺲ ﻓﻴﻬﺎ‪.‬‬‫ﺷﻌﺒ ﹸﺔ ﺷﺒ ‪‬ﻬﺘ‪‬ﻬﻢ ﻭﺃﻧﻪ ﻻ ﺗﺪﻟﻴ ‪‬‬
‫ﺲ‬
‫ﺲ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﺇﲨﺎ ﹰﻻ ﺇﱃ ﺃﻣﺮﻳﻦ ﳘﺎ‪ :‬ﺗـﺪﻟﻴ ‪‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺘﺪﻟﻴ ‪‬‬
‫ﺲ ﺍﻹﺳﻨﺎ ‪‬ﺩ ﺫﻛﺮﳘﺎ ﺍﻟ‪‬ﺒﻴ ﹸﻘﻮﱐ ﻣﻦ ﺩﻭﻥ ﺗﻔﺼﻴ ﹴﻞ‬ ‫ﺍﻟﺸﻴﻮﺥ ﻭﺗﺪﻟﻴ ‪‬‬
‫ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺦ ﻭﺃ ﹾﻥ‬
‫ﻁ ﻟﻠﺸﻴ ﹺ‬‫ﺍﻷﻭ ﹸﻝ ﺍﻹﺳﻘـﺎ ﹸ‬
‫ﻱ ﻋﻤ‪‬ﻦ ﻓﻮ ﹶﻗ ‪‬ﻪ ﺑ ‪‬ﻌ ‪‬ﻦ ﻭﺃﻥ‬
‫ﻳﺮﻭ ‪‬‬
‫ﻒ‬
‫ﺼ ‪‬‬
‫ﻭﺍﻟﺜﺎ ‪‬ﻥ ﻻ ﻳ‪‬ﺴ ‪‬ﻘ ﹸﻄ ‪‬ﻪ ﻟﻜﻦ ‪‬ﻳ ‪‬‬
‫ﻑ‬
‫ﺃﻭﺻﺎﻓﹶـ ‪‬ﻪ ﲟﺎ ﺑ ‪‬ﻪ ﻻ ﻳ‪‬ﻨﻌ ﹺﺮ ‪‬‬
‫‪- 57 -‬‬
‫ﻉ ﺍﻷﻭ ﹸﻝ ﻭﻫﻮ ﺣ ﹾﺬﻓﹸﻪ ﺍﻟﺸﻴ ‪‬ﺦ ﺍﻟـﺬﻱ ﲰـﻊ ﻣﻨـﻪ‬ ‫ﻓﺎﻟﻨﻮ ‪‬‬
‫ﻑ "ﺑﺸﺮﻁ ﻋﻠـ ﹺﻢ‬ ‫ﻭﺭﻭﺍﻳﺘ‪‬ﻪ ﻋﻦ ﺷﻴﺨ‪‬ﻪ ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ ﺍﶈﺬﻭ ‪‬‬
‫ﻼ ﺧﻔﻴ‪‬ﺎ‪.‬‬
‫ﺍﻟﹸﻠ ‪‬ﻘ ‪‬ﻲ" ﺃﻣﺎ ﺇﻥ ﱂ ﻳﻠﻘﹶﻪ ﺇﳕﺎ ﻋﺎﺻﺮﻩ ﻓﻘﻂ ﻓﻴﺼ ‪‬ﲑ ﻣﺮ ‪‬ﺳ ﹰ‬
‫ﻭﻫﺬﺍ ﻏﲑ ﻭﺍﻗﻊ ﰲ ﺭﻭﺍﻳﺔ ﺃﺑـﻲ ﺇﺳﺤـﺎﻕ ﻋـﻦ ﻋﺒــ ‪‬ﺪ‬
‫ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ ﻷﻥ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﺇﳕﺎ ﺭﻭﻯ ﻋﻨـﻪ‬
‫ﺃﺭﺑﻌ ﹲﺔ ﻓﻘﻂ ﻭﻫﻢ‪:‬‬
‫ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳌﻌﺘﻤﺮ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳـﻠﻴﻤﺎﻥ‪ ،‬ﻭﺃﺑـﻮ‬
‫ﰲ‪ ،‬ﻭﺃﺑـﻮ ﺇﺳـﺤﺎﻕ‬
‫ﻕ ﺍﻟﻜﻮ ﱡ‬
‫ﺷﻴﺒﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺇﺳﺤﺎ ‪‬‬
‫ﺍﻟﺴﺒﻴﻌﻲ‪.‬‬

‫ﺖ ﻻ ﺗ‪‬ﻌﻠﻢ‬
‫ﺃﻣﺎ ﻣﻨﺼﻮ ‪‬ﺭ ﺑ ‪‬ﻦ ﺍﳌﻌﺘﻤﺮ ﻭﻫﻮ ﺛﻘﺔ ﻓﻌﻠﻰ ﻣﺎ ﺭﺃﻳ ‪‬‬
‫ﻕ ﺭﻭﺍﻳ ﹲﺔ ﻋﻨﻪ‪ ،‬ﻭﱂ ﺃﺟ ‪‬ﺪ ﻣ‪‬ﻦ ﺫﻛ ‪‬ﺮ ﺃﻧﻪ ﺭﻭﻯ ﻋـﻦ‬ ‫ﻷﰊ ﺇﺳﺤﺎ ‪‬‬
‫ﻣﻨﺼﻮ ﹴﺭ ﰲ ﻛﺘﺐ ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﺇﳕﺎ ﺭﻭﻯ ﻣﻨـﺼﻮ ‪‬ﺭ ﻋـﻦ ﺃﰊ‬
‫ﺇﺳﺤﺎﻕ‪ ،‬ﰒ ﺭﻭﻯ ﻋﻦ ﻣﻨﺼﻮ ﹴﺭ ﺍﻟﻄﺒﻘ ﹸﺔ ﺍﻟﱵ ﲰﻌﺖ ﻣـﻦ ﺃﰊ‬
‫ﻱ‬
‫ﻕ ﻭﺍﻟﺜـﻮﺭ ّﹺ‬‫ﺲ ﺑ ﹺﻦ ﺃﰊ ﺇﺳـﺤﺎ ‪‬‬
‫ﻕ ﻛﺈﺳﺮﺍﺋﻴ ﹶﻞ ﺑ ﹺﻦ ﻳﻮﻧ ‪‬‬ ‫ﺇﺳﺤﺎ ‪‬‬
‫ﺶ ﻭﺍﺑ ﹺﻦ ﻋﻴﻴﻨﺔ‪.‬‬‫ﻭﺍﻷﻋﻤ ﹺ‬

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‫ﻭﻛﺬﻟﻚ ﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﻻ ﺗ‪‬ﻌﻠﻢ ﻷﰊ ﺇﺳـﺤﺎﻕ‬
‫ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﻭﻻ ﻟﻪ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﻗﺪ ﻛﺎﻥ ﺻﺎﺣﺐ‬
‫ﺴﻴ‪‬ﺮ‪ :‬ﻭﻟﻴﺲ ﻫﻮ ﺑـﺎﳌﻜﺜﺮ‬
‫ﻓﻘﻪ ﻗﻠﻴﻞ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟ ِ‬
‫ﻣﻦ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻻﻧﻪ ﻣﺎﺕ ﻗﺒﻞ ﺃﻭﺍﻥ ﺍﻟﺮﻭﺍﻳﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻕ ﱂ ﻳﺮﻭ ﻋﻨﻪ‬
‫ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺷﻴﺒﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺇﺳﺤﺎ ‪‬‬
‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻭﱂ ﻳﺮ ﹺﻭ ﺃﺑﻮ ﺷﻴﺒ ﹶﺔ ﻋﻨﻪ‪.‬‬
‫ﻓﻌﻠﻰ ﻫﺬﺍ ﻻ ﻭﺟ ‪‬ﻪ ﻟﺘﺪﻟﻴﺴﻪ ﺇﺫﻥ ﲝﻤـﺪ ﺍﷲ‪ ،‬ﻭﻋﺒـﺪ‬
‫ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ ﻟﻴﺲ ﻣﻜﺜﺮﺍ ﻣﻦ ﺍﳊﺪﻳﺚ ﺑﻞ ﻫـﻮ ﻗﻠﻴـﻞ‬
‫ﺲ ﻟﺪﻟﱠﺲ ﻋﻦ ﻏـﲑﹺﻩ ﺃﻱ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﻓﻠﻮ ﺃﺭﺍﺩ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺘﺪﻟﻴ ‪‬‬
‫ﻟﻜﺎﻥ ﺣﺬﻑ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﻧﻔﺴ‪‬ﻪ ﻭﺭﻭﻯ ﻋﻤ‪‬ﻦ ﲰﻊ ﻣﻨﻪ ﻋﺒ ‪‬ﺪ‬
‫ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺳﻌﺪ ‪‬ﻣ ‪‬ﻦ ﺍﳌﺸﻬﻮﺭﻳﻦ‪.‬‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﻣﻦ ﺣﻴ ﹸ‬
‫ﺚ ﺍﻹﲨﺎ ﹸﻝ ﰲ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻗﺪ ﻳﻜﻮ ﹸﻥ ﻫﻨـﺎﻙ‬
‫ﺭﺍ ﹴﻭ ﺭﻭﻯ ﻋﻦ ﺭﺟﻞﹴ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺬﻛﺮﻭﻧ‪‬ﻪ ﻷﻧﻪ ﻗﻠﻴـ ﹲﻞ ﺟـﺪ‪‬ﺍ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﺪﺧ ﹸﻞ ﺃﻳﻀ‪‬ﺎ ﰲ ﺍﻻﺣﺘﻤﺎ ﹺﻝ ﺍﻟﻌﻘﻠ ﹺﻲّ‪ ،‬ﻭﻻ ﻳﻔﻴ ‪‬ﺪﻧﺎ ﺷـﻴﺌﹰﺎ‬
‫ﺖ‬
‫ﻫﻨﺎ‪ ،‬ﻷﻧﻪ ﻣﻘﺎ ‪‬ﻡ ﻧﻔ ﹴﻲ ﻭﺇﺛﺒﺎﺕ‪ ،‬ﻭﻳﻘﺎﻝ ﰲ ﺍﳊﺎﻟﲔ‪ :‬ﺇﻥ ﻛﻨـ ‪‬‬
‫ﻼ ﻓﺎﻟﺼﺤﺔ‪ ،‬ﺃﻭ ‪‬ﻣ ‪‬ﺪ ‪‬ﻋﻴ‪‬ﺎ ﻓﺎﻟﺪﻟﻴﻞ‪ ،‬ﻭﻫﺬﻩ ﻗﺎﻋـﺪ ﹲﺓ ﻣﻘـﺮ‪‬ﺭ ﹲﺓ‬‫ﻧﺎﻗ ﹰ‬

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‫ﲡﺪ‪‬ﻫﺎ ﰲ ﻛﺘﺐ ﺍﻷﺻﻮ ﹺﻝ ﻭﻛﺘﺐ ﺍﳉـﺪﻝ ﻭﺍﳌﻨـﺎﻇﺮﺓ‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ‪.‬‬
‫ﻭﻳﻜﻔﻲ ﺑﻌ ‪‬ﺪ ﺣﺼﺮﹺﻫﻢ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﺑ ﹺﻦ ﺳﻌﺪ ﺑﺜﻼﺛ ‪‬ﺔ‬
‫ﺴ ‪‬ﻪ‬‫ﻏ ﹺﲑ ﺃﰊ ﺇﺳﺤﺎﻕ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﻋﺮ‪‬ﻓﻨﺎ ‪‬ﺬﺍ ﳐ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﺳﻮﺍ ٌﺀ ﺩﹼﻟ ‪‬‬
‫ﺃﻡ ﻻ‪ ،‬ﻓﺰﺍﻟﺖ ﺷﺒﻬ ﹸﺔ ﺍﻟﺘﺪﻟﻴﺲ‪.‬‬
‫ﻉ‬
‫ﺕ ﺍﻹﻣﺎ ﹺﻡ ﺷﻌﺒ ﹶﺔ ﲰﺎ ‪‬‬
‫ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﺩﻭ ﹶﻥ ﺍﻟﻜﻼ ﹺﻡ ﻋﻠﻰ ﺇﺛﺒﺎ ‪‬‬
‫ﺚ ﺩﻭ ﹶﻥ ﺗﺪﻟﻴﺲ‪.‬‬
‫ﻕ ﻟﻠﺤﺪﻳ ‪‬‬ ‫ﺃﰊ ﺇﺳﺤﺎ ‪‬‬
‫ﻒ ﺍﻟـﺮﺍﻭﻱ‪،‬‬‫ﺲ ﺍﻹﺳﻨﺎﺩ ﻟﻪ ﺃﺳﺒﺎﺏ ﻣﻨﻬﺎ ﺿـﻌ ‪‬‬ ‫ﻭﺗﺪﻟﻴ ‪‬‬
‫ﻭﻣﻨﻬﺎ ﻃﻠﺐ ﻋﻠﻮ ﺍﻹﺳﻨﺎﺩ ﻭﻫﺬﺍ ‪‬ﻥ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﱂ ﻳﻘﻌﺎ ﻣﻦ‬
‫ﺇﰊ ﺇﺳﺤﺎﻕ ﺇﺫ ﻻ ﳎﺎﻝ ﻟﻠﺘﺪﻟﻴﺲ ﻫﻨﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻟﻠﺘﺪﻟﻴﺲ ﻓﻬﻮ ﺗﺪﻟﻴﺲ ﺍﻟﺸﻴﻮﺥ ﻭﻫـﻮ‬
‫ﺃﻥ ﻳﺼﻒ ﺷﻴﺨﻪ ﺑﻮﺻﻒ ﻻ ﻳ‪‬ﻌﺮﻑ ﺑﻪ ﻭﻳﺮﻳﺪ ﺑـﺬﻟﻚ ﺇﻣـﺎ‬
‫ﺍﻹﻛﺜﺎ ‪‬ﺭ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺔ ﲝﻴﺚ ﻳ‪‬ﻈﻬ ‪‬ﺮ ﺗﻌﺪﺩ ﺍﻟﺸﻴﻮﺥ ﻭﻳﻜـﻮﻥ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﺷﻴﺨﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻐﲑ ﻭﺻﻔﻪ ﺑﺴﺒﺐ ﺿـﻌﻔﻪ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺛﻘﺔ ﻋﻨﺪﻩ ﻓﻴﻈﻦ ﺍﻟﺴﺎﻣﻊ ﺃﻧﻪ ﺭﺍ ﹴﻭ ﺀﺍﺧﺮ‪ ،‬ﺃﻭ ﺑﺴﺒﺐ‬
‫ﺻ ‪‬ﻐﺮﹺﻩ ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻗﻄﻌﺎ ﱂ ﻳﻘﻊ ﻣﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ‪.‬‬
‫‪‬‬

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‫ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﲢﺮﻳﺮ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﺍﻟﱵ ‪‬ﺎ ﻳﺰﻭﻝ ﻛﻞ‬
‫ﺇﺷﻜﺎﻝ ﺣﻮﻝ ﻣﺎ ﻗﻴﻞ ﻋﻦ ﺗﺪﻟﻴﺲ ﺃﰊ ﺇﺳﺤﺎﻕ‪.‬‬

‫ﻓﺎﺋﺪﺓ ﻣﻬﻤﺔ‪:‬‬
‫ﻫﻨﺎﻙ ﻗﻮﺍﻋ ‪‬ﺪ ﰲ ﻋﻠ ﹺﻢ ﺍﳊﺪﻳﺚ ﺗ‪‬ﺬﻛﹶﺮ ﻋﻤﻮﻣﺎ ﻟﻜﻦ ﻳﻜﻮﻥ‬
‫ﻓﻴﻬﺎ ﺍﺳﺘﺜﻨﺎﺀﺍﺕ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﻌﺮﻭﻑ ﻋﻨﺪ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻔـﻦ‪،‬‬
‫ﺲ ﺍﻷﻋﻤﺶ ﻣﻌﺮﻭﻑ ﻟﻜﻦ ﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﻣـﺎ‬ ‫ﻓﻤﺜﻼ ﺗﺪﻟﻴ ‪‬‬
‫ﻱ ﻭﻣﺴﻠﻢ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻓﻴﺪﻝ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉﹺ‪،‬‬ ‫ﺃﺛﺒﺘﻪ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﺥ‬
‫ﺃﻭ ﻣﺎ ﻧﺺ ﺣﺎﻓﻆ ﻋﻠﻰ ﺻﺤﺘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺴﺘﺜﲎ ﰲ ﺷﻴﻮ ﹴ‬
‫ﻟﻪ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺬﻫﱯ ﰲ ﺍﳌﻴﺰﺍﻥ‪ :‬ﻣﱴ ﻗﺎﻝ "ﻋﻦ" ﺗﻄـﺮﻕ ﺇﱃ‬
‫ﺍﺣﺘﻤﺎﻝ ﺍﻟﺘﺪﻟﻴﺲ ﺇﻻ ﰲ ﺷﻴﻮﺥ ﻟﻪ ﺃﻛﺜﺮ ﻋﻨﻬﻢ‪ :‬ﻛـﺈﺑﺮﺍﻫﻴﻢ‪،‬‬
‫ﻭﺃﰊ ﻭﺍﺋﻞ‪ ،‬ﻭﺃﰊ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ‪ ،‬ﻓﺈﻥ ﺭﻭﺍﻳﺘـﻪ ﻋـﻦ ﻫـﺬﺍ‬
‫ﺼﻨﻒ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺍﻟ ‪‬‬

‫ﻓﻼ ﻳﻐﺮ‪‬ﻧـّﻚ ﻗﻮﳍﻢ "ﻓﻼﻥ ﻣﺪﻟﺲ" ﻓﺘﺤﻤﻠﹶﻪ ﻣﻄﻠﻘﺎ ﻟﺮﺩ‬

‫ﻆ "ﻋﻦ" ﻭ"ﺃﻥ"‪ ،‬ﺑﻞ ﻋﻠﻴﻚ‬ ‫ﺲ ﺑﻠﻔ ‪‬‬
‫ﻣﺎ ﺭﻭﺍﻩ ﻫﺬﺍ ﺍﻟﺮﺍﻭﻱ ﺍﳌﺪﻟ ‪‬‬
‫ﺃﻥ ﺗﻨﻈ ‪‬ﺮ ﰲ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻣﺮﻭﻳﺎﺗ‪‬ﻪ ﻭﻣﺎ ﻳ‪‬ﺴﺘﺜﲎ ﻣﻨﻬﺎ‪.‬‬

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 ‫ﷲ ﻣﺼﻴﺒ ﹲﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻓﻘﺪ ﲡﺮﺃ ﻣـﻦ‬ ‫ﻭﻣﺎ ﳓﻦ ﻓﻴﻪ ﻭﺍ ِ‬
‫ﻒ‪ ،‬ﻓﻴﻨﻈـ ‪‬ﺮ‬‫ﺾ ﺍﻟﻜﺘﺐ ﻋﻠﻰ ﺍﻟﺘﺼﺤﻴ ﹺﺢ ﻭﺍﻟﺘﻀﻌﻴ ‪‬‬ ‫ﻗﺮﺃ ﺑﻌ ‪‬‬
‫ﻼ ﻓﲑﻯ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺍﻭﻱ ﻣـﺪّ‪‬ﻟﺲ‪ ،‬ﻓـﲑ ‪‬ﺩ‬ ‫ﰲ ﺍﳌﻴﺰﺍﻥ ﻣﺜ ﹰ‬
‫ﲔ ﺃﻧﻪ ﰲ ﺭﻭﺍﻳﺘ‪‬ﻪ‬
‫ﺭﻭﺍﻳﺘ‪‬ﻪ ‪‬ﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻭﻻ ﻳﺪﺭﻱ ﺍﳌﺴﻜ ‪‬‬
‫ﻼ ﺭﻭﻯ ﻋﻨـﻪ ﺣـﺪﻳﺜﹰﺎ ﺃﻭ‬ ‫ﻋﻦ ﻓﻼ ‪‬ﻥ ﻻ ﻳﺪّ‪‬ﻟﺲ‪ ،‬ﻷﻧﻪ ﻣﺜ ﹰ‬
‫ﺣﺪﻳﺜﲔ‪ ،‬ﺃﻭ ﺃﻧﻪ ﰲ ﻧﻔﺴِﻪ ﻏ ‪‬ﲑ ﻣﺸﻬﻮ ﹴﺭ ﺑﺎﻟﺮﻭﺍﻳ ‪‬ﺔ ﺑﻞ ﻗـﺪ‬
‫ﻳﻜﻮ ﹸﻥ ﻫﻮ ﺃﺷﻬ ‪‬ﺮ ﺍﻟﺮﻭﺍ ‪‬ﺓ ﻋﻨﻪ ﻭﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺣﺪﻳﺜﹶﻪ‬
‫ﺲ ﻋﻨﻪ‪ ،‬ﻭﺇﻧ‪‬ﺎ ﷲ‬
‫ﺗﺄﰐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺪ‪‬ﻟّﺲ‪ ،‬ﻓﺄﻧ‪‬ﻰ ﳍﺬﺍ ﺍﻟﺘﺪﻟﻴ ‪‬‬
‫ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ‪.‬‬
‫ﻓﻔﺮﻕ ﻛﺒﲑ ﺑﲔ ﺍﻟﻘﺎﻋﺪ ‪‬ﺓ ﻋﻤﻮ ‪‬ﻣﺎ ﻭﺑﲔ ﻣﺎ ﻳـﺴﺘﺜﲎ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻓﺄﺑﻮ ﺇﺳﺤﺎﻕ – ﻭﻟﻮ ﺳﻠﹼﻤﻨﺎ ﺗﻨـ ‪‬ﺰﻻ ﺃﻧﻪ ﺍﺧﺘﻠﻂ –‬
‫ﻆ‬
‫ﻆ ﺍﻟﻌﻼﺋ ‪‬ﻲ ﻭﺍﳊﺎﻓ ﹸ‬‫ﻓﻴ‪‬ﺴﺘﺜﲎ ﻣﻨﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﳊﺎﻓ ﹸ‬
‫ﺍﻟﺬﻫﱯ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺪﳘﺎ ﺍﺑـﻦ ﺍﻟﻜﻴـﺎﻝ ﰲ ﺍﻟﻜﻮﺍﻛـﺐ‬
‫ﺍﻟﻨﲑﺍﺕ‪:‬‬
‫ﺠﻠﻲ ﻭﺃﺑـﻮ ﺣـﺎ ﹴﰎ‬
‫ﺃﻃﻠﻖ ﳛﲕ ﺑ ‪‬ﻦ ﻣﻌﲔ ﻭﺍﻟ‪‬ﻨﺴﺎﺋ ‪‬ﻲ ﻭﺍﻟ ‪‬ﻌ ‪‬‬
‫ﺍﻟﻘﻮﻝ ﺑﺘﻮﺛﻴﻘﻪ‪.‬ﺍﻧﺘﻬﻰ‬

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‫ﻭﻫﻮ ﻣﻌﺪﻭﺩ ﰲ ﺃﺋﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺣﻔﺎﻇﻬﻢ‪ ،‬ﻭﻗﺪ ﺛﺒـﺖ‬
‫ﲝﻤﺪ ﺍﷲ ﺑﻜﻞ ﺣﺎ ﹴﻝ ﺭﻭﺍﻳﺘﻪ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺒﻞ ﻣﺎ ﻗﻴﻞ ﻋـﻦ‬
‫ﺍﺧﺘﻼﻃﻪ ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﺷﻌﺒﺔ ﻭﺍﻟﺜﻮﺭﻱ‪ ،‬ﻓـﺪﻋﻮﻯ ﺍﺧﺘﻼﻃـﻪ‬
‫ﺑﺎﻃﻠ ﹲﺔ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ‪.‬‬

‫ﺶ‬
‫ﺭﻭﺍﻳ ﹸﺔ ﺍﳍﻴﺜ ﹺﻢ ‪‬ﺑ ﹺﻦ ‪‬ﺣ‪‬ﻨ ﹴ‬

‫ﺏ ﻋﻤ ﹺﻞ‬
‫ﺴ‪‬ﻨ ّﹺﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻛﺘﺎ ﹺ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺍﻟﻴﻮ ﹺﻡ ﻭﺍﻟﻠﻴﻠ ‪‬ﺔ‪:‬‬
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺒ‪‬ﺮﺫﹶﻋﻲ ﺛﻨـﺎ ﺣﺎﺟـﺐ ﺑـﻦ‬
‫ﻕ‬
‫ﺳﻠﻴﻤﺎﻥ ﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻣ‪‬ﺼﻌ‪‬ﺐ ﺛﻨﺎ ﺇﺳﺮﺍﺋﻴ ﹸﻞ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬
‫ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻗﺎﻝ‪) :‬ﻛﻨﺎ ﻋﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑـﻦ ﻋﻤـﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻓﺨﺪﺭﺕ ﺭﺟﻠﻪ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﺍﺫﻛـﺮ‬
‫ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻂ ﻣ‪‬ﻦ ﻋ‪‬ﻘﺎﻝ( ﺍﻧﺘﻬﻰ‬
‫ﺸﹶ‬
‫ﻗﺎﻝ‪ :‬ﻓﻘﺎﻡ ﻓﻜﺄﳕﺎ ‪‬ﻧ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳊﺪﻳﺜﻴﺔ ﻻ ﻳﻨـﺰﻝ ﻋﻦ ﺭﺗﺒﺔ‬
‫ﺐ ﺑﻦ ﺳﻠﻴﻤﺎ ﹶﻥ ﺍﻟﺜﻘـﺔ‬
‫ﺍﳊﺴﻦ‪ ،‬ﻭﻗﺪ ﺿﻌﻔﻪ ﺍﳌﺨﺎﻟﻔﻮﻥ ﲝﺎﺟ ﹺ‬
‫ﺍﳊﺎﻓﻆ ﰒ ﲟﺤﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﺍﻟﻘﺮﻗـﺴﺎﱐ ﻭﺃﰊ ﺇﺳـﺤﺎﻕ‬
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 ‫ﻭﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ‪ ،‬ﻭﻫﺬﺍ ﺗﻀﻌﻴﻒ ﻏﲑ ﻣﻘﺒﻮﻝ ﺑﺎﻟﺘﺎﱄ‪:‬‬
‫ﺐ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺛﻘ ﹲﺔ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺳـﲑ ﺃﻋـﻼﻡ‬ ‫ﺣﺎﺟ ‪‬‬
‫ﺍﻟﻨﺒﻼﺀ‪ :‬ﺍﳊﺎﻓﻆ ﺍﻟﺮﺣ‪‬ﺎﻝ‪ ،‬ﻭﱂ ﻳﺬﻛﺮﻭﺍ ﻟﻪ ﺇﻻ ﺣﺪﻳﺜﹰﺎ ﺭﻭﺍﻩ ﻋـﻦ‬
‫ﺾ ﻛﻌﺒـﺪ‬ ‫ﳘﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﻧﻔﺮ ‪‬ﺩ ﻋﻦ ﺍﻟﺒﻌ ﹺ‬
‫ﻭﻛﻴﻊ ﻓﺤﻜﻢ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺑﻮ ‪‬‬
‫ﺍ‪‬ﻴﺪ ﺑﻦ ﺃﰊ ﺭﻭﺍﺩ ﺑﺄﺣﺎﺩﻳﺚ ﻻ ﻳﺮﻭﻳﻬﺎ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﻗـ ‪‬ﻊ ﰲ‬
‫ﺐ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﻗﺪ ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻄﻠﻘﹰـﺎ ﻭﻗـﺎﻝ ﺍﻟـﺬﻫﱯ ﰲ‬ ‫ﺃﻏﻠ ﹺ‬
‫ﺍﻟﻜﺎﺷﻒ‪ :‬ﺛﻘﺔ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻟﺘﻤﺴﻚ ﺑﻌﺒﺎﺭﺓ ﺍﳊﺎﻓﻆ‪ :‬ﺻـﺪﻭﻕ‬
‫ﺙ ﻓﻴﺨﻄﺊﹸ‪ ،‬ﺇﳕـﺎ‬‫ﺐ ‪‬ﳑﻦ ﳛ ّ‪‬ﺪ ﹸ‬‫ﺖ ﺃﻋﺠ ‪‬‬ ‫ﻳ ﹺﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣ‪‬ﻌﲔ‪ :‬ﻟﺴ ‪‬‬
‫ﺙ ﻓﻴ‪‬ﺼﻴﺐ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺗﺎﺭﳜ‪‬ﻪ‪ :‬ﻣﻦ ﺯﻋﻢ ﺃﻧ‪‬ـﻪ‬ ‫ﺐ ﳑ‪‬ﻦ ﳛ ّ‪‬ﺪ ﹸ‬
‫ﺍﻟﻌﺠ ‪‬‬
‫ﺙ ﻭﻻ ﳜﻄ ﹸﺊ ﻓﻬﻮ ﻛﺬﹼﺍﺏ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﻗﺪ ﺻﺤ‪‬ﺢ ﻟﻪ ﺷﻴﺨ‪‬ﻬﻢ‬ ‫ﳛ ّ‪‬ﺪ ﹸ‬
‫ﺚ ﰲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‪،‬‬ ‫ﺍﻷﻟﺒﺎﱐ ﲬﺴﺔﹶ ﺃﺣﺎﺩﻳ ﹶ‬
‫ﻫﺆﻻ ِﺀ ﲨﺎﻋ ﹲﺔ ﻣﺎ ﻓﻴﻬﻢ ﻭﺍﺣ ‪‬ﺪ ﺃﻫ ﹲﻞ ﻟﻠﺘﺼﺤﻴ ﹺﺢ ﻭﺍﻟﺘﻀﻌﻴﻒ‪.‬‬

‫ﻕ ﳜﻄ ﹸﺊ‪ ،‬ﻗﺎﻝ ﺍﻟـﺬﻫﱯ‪:‬‬

‫ﺐ ﺻﺪﻭ ‪‬‬
‫ﻭﺃﻣ‪‬ﺎ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﻣ‪‬ﺼﻌ ﹴ‬
‫ﺿﻌﻒ‪ .‬ﻭﻫﺬﻩ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺘﻀﻌﻴﻒ ﺍﳋﻔﻴﻔـﺔ‪ ،‬ﻓﻴـﻪ‬ ‫ﻓﻴﻪ ‪‬‬
‫ﺿ‪‬ﻌﻒ‪ ‬ﺃﻱ ﻟﻴﺲ ﺿﻌﻴﻔﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺃﻫـﻞ ﺍﻟﺪﺭﺟـﺔ‬

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‫ﺍﻟﻮﺳﻄﻰ ﻓﻤﺎ ﺩﻭ‪‬ﺎ ﰲ ﺍﻟﻀﻌﻒ ﺑﻞ ﻫﻮ ﻓﻮﻕ ﺫﻟـﻚ‪ ،‬ﺑـﻞ‬
‫ﺻﺤ‪‬ﺢ ﻟﻪ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬
‫ﺐ ﺃﻥ ﻳﺬﻛ ‪‬ﺮ ﺍﳌﺨﺎﻟﻔﻮ ﹶﻥ ﻣﻦ ﺿ ‪‬ﻌﻔﹶﻪ‬
‫ﻟﻜﻦ ﺃﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺠ ﹺ‬
‫ﲔ ﻟﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﺎﺩ ﹸﺓ ﻟﻴﺴﺖ ﺟﺪﻳـﺪ ﹰﺓ‬ ‫ﻓﻘﻂ ﺩﻭﻥ ﺫﻛ ﹺﺮ ﺍﳌﻌ ‪‬ﺪّﻟ ‪‬‬
‫ﻓﻄﺎﳌﺎ ﻓﻌﻠﻮﺍ ﻧﻔﺲ ﺍﻟﺸﻰﺀ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ‪ :‬ﶈﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﻋﻦ ﺍ َﻷﻭﺯﺍﻋ ّﹺﻲ ﻭﻋﻦ‬
‫ﺱ‪.‬‬
‫ﺚ ﺻﺎﳊ ﹲﺔ ﻭﻋﻨﺪﻱ ﺃﻧﻪ ﻟﻴﺲ ﺑﺮﻭﺍﻳ‪‬ﺘﻪ ﺑﺄ ‪‬‬
‫ﻏﲑﻩ ﺃﺣﺎﺩﻳ ﹸ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﺑﻞ ﺍﺣﺘﺞ ﺑﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺎﺭﳜﻪ ﰲ ﻋﺪﺓ‬
‫ﻣﻮﺍﺿﻊ‪ ،‬ﻣﻨﻬﺎ ﰲ ﺗﺮﲨﺔ ﺳﺤﻴﻢ ﺑﻦ ﻫﺎﻧﺊ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺳﺤﻴﻢ ﺑﻦ ﻫﺎﻧﺊ‪ ،‬ﻗﺎﻝ ﱄ ﺍﺑﻦ ﺃﰊ ﻋﺘﺎﺏ ﺣﺪﺛﲏ ﳏﻤﺪ‬
‫ﺑﻦ ﻣﺼﻌﺐ ﺍﻟﻘﺮﻗﺴﺎﱐ ﺣﺪﺛﻨﺎ ﺳﺤﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ﻭﻛﺎﻥ ﳚﺎﻟﺲ‬
‫ﺍﻻﻭﺯﺍﻋ ‪‬ﻲ ﻭﻛﺎﻥ ﺛﻘﺔً‪.‬ﺍﻧﺘﻬﻰ‬

‫ﺚ‬
‫ﻭﻫﺬﺍ ﻳﺜﺒﺖ ﻋﺪﺍﻟﺘ‪‬ﻪ ﻷﻥ ﺇﻣﺎ ‪‬ﻡ ﺍﳌـﺴﻠﻤﲔ ﰲ ﺍﳊـﺪﻳ ‪‬‬
‫ﺍﺣﺘ ‪‬ﺞ ﺑﻪ ﻭﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﰲ ﺗﻮﺛﻴﻖ ﺭﺟﻞﹴ‪ ،‬ﻭﺗﻮﺛﻴ ‪‬ﻖ ﺍﻟﻀﻌﻴﻒ ﻻ‬
‫‪‬ﻳﻘﺒ‪‬ﻞ ﻓﺪ ﹼﻝ ﻋﻠﻰ ﺃﻧﻪ ﺛﻘﺔ‪ ،‬ﻭﺃﻧﻌ‪‬ﻢ ﺑﻪ ﺗﻌﺪﻳﻼ‪.‬‬

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‫ﻭﺃﻭﺳﻂ ﺍﻷﻗﻮﺍﻝ ﻓﻴﻪ ﺍﻟﱵ ﺣﻜﺎﻫﺎ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ﺃﻧﻪ ﺻﺪﻭﻕ ﻛﺜﲑ ﺍﳋﻄﺄ‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨـﺎﺭﻱ‪:‬‬
‫ﻛﺎﻥ ﳛﲕ ﺑ ‪‬ﻦ ﻣﻌﲔ ‪‬ﻳﺴﻲ ُﺀ ﺍﻟﺮﺃﻱ ﻓﻴﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺍﻹﻣﺎﻡ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻣﻦ ﺍﳌﺘﺸﺪﺩﻳﻦ ﻛﻤﺎ ﻫـﻮ‬
‫ﻣﻌﺮﻭﻑ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ :‬ﻗﻠﺖ ﻷﰊ ﺯﺭﻋـ ﹶﺔ‪ :‬ﳏﻤـ ‪‬ﺪ ﺑـﻦ‬
‫ﺐ ﺇﻟﻴﻚ ﻗﺎﻝ ﳏﻤ ‪‬ﺪ ﺑـﻦ‬
‫ﺐ ﻭﻋﻠ ‪‬ﻲ ﺑﻦ ﻋﺎﺻ ﹴﻢ ﺃ‪‬ﻳﻬﻤﺎ ﺃﺣ ‪‬‬
‫‪‬ﻣﺼﻌ ﹴ‬
‫ﻣﺼﻌﺐ‪.‬‬
‫ﻭﺭﻭﻯ ﻟﻪ ﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ﻭﻗﺎﻝ‪ :‬ﻭﳏﻤـﺪ ﺑـﻦ‬
‫ﻣﺼﻌﺐ ﺛﻘﺔ‪ ،‬ﰒ ﺻﺤﺢ ﻟﻪ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻓﺨﺎﻟﻔﻪ ﺍﻟﺬﻫﱯ ﰲ‬
‫ﺗﻠﺨﻴﺼﻪ ﻭﺿﻌﻔﻪ ﻛﻤﺎ ﻣﺮ ﺳﺎﺑﻘﺎ ﺗﻀﻌﻴﻔﺎ ﺧﻔﻴﻔﺎ‪ ،‬ﻭﻫﻮ ﻓﻮﻕ‬
‫ﺫﻟﻚ ﳌﺎ ﻣ ‪‬ﺮ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﹸﻪ ﺇﻥ ﺷـﺎﺀ‬
‫ﺍﷲ‪.‬‬
‫ﺚ ﺍﻻﺻـﻄﻔﺎﺀ‬
‫ﻭﺭﻭﻯ ﻟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﺣﺪﻳ ﹶ‬
‫ﺶ ﺑﲏ ﻫﺎﺷﻢ ﻭﺍﺻﻄﻔﺎﱐ ﻣﻦ ﺑـﲏ‬‫ﻭﻓﻴﻪ‪ :‬ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﻗﺮﻳ ﹴ‬
‫ﻫﺎﺷ ﹴﻢ‪.‬‬

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 ‫ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‬
‫ﱐ ﻭﺍﺣﺘﺞ ﺑﻪ ﺍﺑـ ‪‬ﻦ ﺗﻴﻤﻴـﺔ‬
‫ﻭﺻﺤﺢ ﻟﻪ ﺷﻴﺨ‪‬ﻬﻢ ﺍﻷﻟﺒﺎ ﱡ‬
‫ﺇﻣﺎﻣ‪‬ﻬﻢ ﻭﺃﻗ ‪‬ﺮ ﺗﺼﺤﻴ ‪‬ﺢ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﻣﻐﻠﹶﻄﺎﻱ ﰲ ﺷﺮﺡ ﺳﻨﻦ ﺍﺑ ﹺﻦ ﻣﺎﺟﻪ ﻋـﻦ‬
‫ﺣﺪﻳﺚ‪:‬‬
‫ﻑ ﰲ ﺣﺎﻝ "ﻛﺜ ﹴﲑ" ﻓﺈﻧ‪‬ـﻪ‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻟﻼﺧﺘﻼ ‪‬‬
‫ﻱ ﺣﺪﻳﺜﹰﺎ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﳑ‪‬ﻦ ﺻﺤ‪‬ﺢ ﻟﻪ ﺍﻟﺘﺮﻣﺬ ‪‬‬
‫ﻒ‬
‫ﻕ ﳜﻄ ﹸﺊ‪ ،‬ﻭﺍﳌﺨﺘﻠـ ‪‬‬ ‫ﻓﻬﺬﺍ ﺍﻟﺮﺟﻞ ﺣﺪﻳﺜﹸﻪ ﺣﺴ ‪‬ﻦ ﺻﺪﻭ ‪‬‬
‫ﻓﻴﻪ ﻣﺜﻠﹸﻪ ﻳﻜﻮ ﹸﻥ ﺣﺪﻳﺜﹸﻪ ﺣﺴﻨ‪‬ﺎ ﻛﻤﺎ ﺳﻴﺄﰐ ﻻﺣﻘﹰﺎ ﺑـﺈﺫﻥ ﺍﷲ‪،‬‬
‫ﻓﻤﱴ ﻣﺎ ﻭﺍﻓﻖ ﻏﲑﻩ ﺯﺍﻝ ﺍﻟﻀﻌﻒ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﻋﻨﺪ ﺃﺋﻤـﺔ‬
‫ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﻻ ﺟﺪﺍﻝ ﰲ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻓﺮﻕ ﺑﲔ ﻛﻮﻧﹺﻪ ﻭﺍﻓ ‪‬ﻖ ﻏﲑ‪‬ﻩ‬
‫ﰲ ﺍﳌﺘﺎﺑﻌﺎﺕ ﺃﻭ ﰲ ﺍﻟﺸﻮﺍﻫﺪ‪.‬‬
‫ﺨ ّﹺﺮﺟ‪‬ـﺎ‪:‬‬
‫ﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺍﳊﺎﻓﻆ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪‬ﻣ ‪‬‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻘﻴﻞ ﻭﻫـﻮ ﺳـﻴﺊ‬
‫ﺍﳊﻔﻆ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺻﺪﻭﻕ ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﺑﻌﺾ ﺃﻫـﻞ‬
‫ﺍﻟﻌﻠﻢ ﻣﻦ ﻗﺒﻞ ﺣﻔﻈﻪ ﻭﲰﻌﺖ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴـﻞ ‪ -‬ﻳﻌـﲏ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳـﺤﺎﻕ ﺑـﻦ‬
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‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﳊﻤﻴﺪﻱ ﳛﺘﺠﻮﻥ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﻘﻴـﻞ‪ .‬ﻗﻠـﺖ‪:‬‬
‫)ﻓﺎﳊﺪﻳﺚ ﺣﺴﻦ( ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﻋﻦ ﺣﺪﻳﺚ‪ :‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺍﻟﻄـﱪﺍﱐ‬
‫ﻭﻓﻴﻪ ﺳﻠﻤﺔ ﺑﻦ ﺍﻟﻔﻀﻞ ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﻗﺎﻝ‪ :‬ﳜﻄﺊ ﻭﺿﻌﻔﻪ‬
‫ﲨﺎﻋﺔ ﻭﻗﺪ ﺗﺎﺑﻌﻪ ﺍﺑﻦ ﳍﻴﻌﺔ )ﻓﺎﳊﺪﻳﺚ ﺣﺴﻦ(‪.‬ﺍﻧﺘﻬﻰ‬
‫ﲔ ﻣﺎ ﳓﻦ ﻓﻴﻪ‪ ،‬ﻓﻬﻨﺎ ﻻ ﻳﻨـﺰﻝ‬‫ﻗﻠﺖ ﻭﷲ ﺍﳊﻤﺪ ﻓﻬﺬﺍ ﻋ ‪‬‬
‫ﳊﺴ‪‬ﻦ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻟﺜﺒﻮﺕ ﺣﻔﻈﻪ ﳌﺎ ﺭﻭﻯ‪ ،‬ﻭﻻ ﺃﺭﺍﻩ‬ ‫ﻋﻦ ﺍ ﹸ‬
‫ﺇﻻ ﺿﺒﻄﻪ ﺑﻜﻞ ﺣﺎﻝ ﺇﺫ ﻗﺪ ﺻﺮﺡ ﺑﺎﻟﺘﺤﺪﻳﺚ ﻋﻦ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻭﻫﻮ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻻ ﳏﺎﻟﺔ ﻷﻧﻪ ﻻ ﺗ‪‬ﻌﻠﻢ ﻟﻠﻬﻴﺜﻢ ﺑﻦ ﺣﻨﺶ‬
‫ﺭﻭﺍﻳﺔ ﺇﻻ ﻣﻦ ﻃﺮﻳ ﹺﻖ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﺳـﻠﻤ ﹶﺔ ﺑـﻦ ﹸﻛﻬ‪‬ﻴـﻞ‪،‬‬
‫ﻭﺑﺎﻟﺒﺪﻳﻬﺔ ﻻ ﻭﺟﻪ ﻟﺮﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﻋﻦ ﺳﻠﻤﺔ ﺑـﻦ‬
‫ﻛﹸﻬﻴﻞ‪ ،‬ﻓﺮﻭﺍﻳﺘﻪ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻣﻀﺒﻮﻃﺔ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺪﻝ ﺑﻘﻠﻴ ﹺﻞ‬
‫ﺍﻟﻨﻈﺮ ﺑﻌﲔ ﺍﻹﻧﺼﺎﻑ ﻋﻠﻰ ﻛﻮﻧﻪ ﻋﻦ ﺇﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﺍﳍﻴﺜﻢ‬
‫ﺑﻦ ﺣﻨﺶ‪.‬‬

‫ﻭﻟﻮ ﻛﺎﻥ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ ﻟﻜﺎﻥ ﻟﻨﺎ ﻷﻧﻪ ﻳﻜـﻮﻥ‬

‫ﺍﺯﺩﺍﺩ ﻗﻮ ﹰﺓ ﻭﻋﻠ‪‬ﻤﻨﺎ ‪‬ﻋ ‪‬ﺰﺗ‪‬ﻪ ﺃﻱ ﺍﺛﻨﻴﻨ‪‬ﻴ ﹶﺔ ﺍﻟﺮﻭﺍ ‪‬ﺓ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤﺮ ﺭﺿﻲ‬

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‫ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻳﻜﻮﻥ ﻣﺘﺎﺑﻌ ﹰﺔ ﺗﻐﻨﻴﻨﺎ ﻋﻦ ﻛﻞ ﻫـﺬﺍ ﺍﻟﺘﻔـﺼﻴﻞ‪،‬‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ‪.‬‬
‫ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻨـﺰ‪‬ﻝ ﺇﻥ ﻗﻠﻨﺎ ﺑﻜﻮﻧﻪ ﳐﻄﺌﺎ ﻋﻦ ﺍﳍﻴـﺜﻢ‬
‫ﺑﻦ ﺣﻨﺶ ﻓﻘﺪ ﻋﺮﻓﻨﺎ ﳐﺮﺟﻪ ﻭﺃﻧﻪ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ‬
‫ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﷲ ﺍﳊﻤ ‪‬ﺪ ﻭﺍﳌﻨﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻓﻬﻮ ﺛﻘﺔ ﺑﻼ ﺭﻳﺐ‪ ،‬ﻓـﺴﻴﺄﺗﻴﻚ ﺭ ‪‬ﺩ‬
‫ﺍﻟﻌﻠﻤﺎ ِﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳍﻴﺜ ‪‬ﻢ ﺃﺧﺬ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‬
‫ﻭﺣﺞ ﻣﻌﻪ ﻭﺭﻭﻯ ﻋﻨﻪ ﻭﺃﺧﺬ ﻋﻨﻪ ﻓﻘﻬﺎ‪ ،‬ﻭﺭﻭﻯ ﻛﺬﻟﻚ ﻋﻦ‬
‫ﺍﻟﺼﺤﺎﰊ ﺣﻨﻈﻠﺔ ﺍﻟﻜﺎﺗﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺳﺘﺮﻯ ﺗﻮﺛﻴﻘـﻪ‬
‫ﺑﺈﺫﻥ ﺍﷲ ﻭﻫﺬﺍ ﻣﺎ ﺳﻴ‪‬ﻈ ﹺﻬ ‪‬ﺮ ﺟﻬ ﹶﻞ ﺍﳌﺨﺎﻟﻔﲔ ﺍﳋﺎﺋﻀﲔ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﻠﻢ ﺑﻐﲑ ﻋﻠﻢ ﻭﻻ ﻫﺪﻯ‪ ،‬ﻭﺳﺘﺮﻯ ﻛﻴﻒ ﺧﺎﻧﻮﺍ ﺃﻣﺎﻧ ﹶﺔ ﺍﻟﻌﻠ ﹺﻢ‬
‫ﻱ ﻟﻌﻴﻨﻪ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ‬ ‫ﺐ ﺍﻟﺒﻐﺪﺍﺩ ّﹺ‬
‫ﻭﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﲡﻬﻴ ﹺﻞ ﺍﳋﻄﻴ ﹺ‬
‫ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬
‫ﻆﻻ‬
‫ﺐ ﲨﺎﻋ ﹲﺔ ﳑ‪‬ﻦ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻫ ﹺﻞ ﺍﳊﻔـ ‪‬‬
‫ﻭﻗﱠﻠ ‪‬ﺪ ﺍﳋﻄﻴ ‪‬‬
‫ﺣﺎﺟ ﹶﺔ ﺑﻨﺎ ﺇﱃ ﺫﻛﺮﹺﻫﻢ‪.‬‬
‫ﻭﺍﳍﻴﺜ ‪‬ﻢ ﺑﻦ ﺣﻨﺶ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺇﺳـﺤﺎﻕ ﺍﻟـﺴﺒﻴﻌﻲ‪‬‬
‫ﻭﺳﻠﻤ ﹸﺔ ﺑﻦ ﹸﻛ ‪‬ﻬﻴ ﹴﻞ‪ ،‬ﻭﺷﻌﺒﺔ – ﻋﻠﻰ ﺍﻟﺜﺎﺑﺖ ‪ -‬ﻛﺬﻟﻚ ﻛﻤﺎ‬
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 ‫ﺳﺘﺮﺍ ‪‬ﻩ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ :‬ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﺍﻟ‪‬ﻨﺨ‪‬ﻌـﻲ ﻛـﻮﰲ‬
‫ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍ ﹶﳍﻤ‪‬ـﺪﺍﱐ –ﺃﻱ‬
‫ﺍﻟﺴﺒﻴﻌﻲ‪ -‬ﻭﺳﻠﻤ ﹸﺔ ﺑ ‪‬ﻦ ﹸﻛﻬ‪‬ﻴ ﹴﻞ ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ ﺫﻟﻚ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﲏ ﰲ ﺍﳌﺆﺗﻠ‪‬ﻒ ﻭﺍﳌﺨﺘﻠ‪‬ﻒ‪ :‬ﺍﳍﻴـﺜﻢ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﺪﺍﺭﻗﻄ ‪‬‬
‫ﺑﻦ ﺣﻨﺶ ﻳﺮﻭﻱ ﻋﻦ ﺣﻨﻈﻠﺔ ﺍﻟﻜﺎﺗﺐ ﺣﺪﺙ ﻋﻨﻪ ﺳﻠﻤﺔ ﺑـﻦ‬
‫ﻛﻬﻴﻞ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﺎﺑﺘﺪﺍ ًﺀ ﻫﻮ ﻟﻴﺲ ﳎﻬﻮ ﹶﻝ ﺍﻟﻌﲔ ﻛﻤﺎ ﲤﺴﻚ ﺑﻪ ﺍﳌﺨﺎﻟﻔﻮﻥ‬
‫ﺃﺧﺬﹰﺍ ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺇﻧﻪ ﱂ ﻳﺮﻭ ﻋﻨﻪ ﺇﻻ ﺃﺑﻮ‬
‫ﺇﺳﺤﺎﻕ‪ ،‬ﻓﻬﺬﺍ ﺧﻄﺄ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﳋﻄﻴﺐ ﻭﳍﺬﺍ ﺭﺩﻩ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺾ ﺍﳌﺨﺘﺼﺮﻳﻦ ﳌﻘﺪﻣ ‪‬ﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺣـﺬﻑ‬ ‫ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﺑﻌ ‪‬‬
‫ﺶ ﳑﻦ ﺍﻧﻔﺮﺩ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻨﻬﻢ ﺃﺑﻮ ﺇﺳـﺤﺎﻕ‬
‫ﺍﺳ ‪‬ﻢ ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﻨ ﹴ‬
‫ﻋﻠﻰ ﻗﻮﻝ ﺍﳋﻄﻴﺐ‪.‬‬
‫ﻣﺜﺎﻟﻪ‪ :‬ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﻓﺘﺢ ﺍﳌﻐﻴﺚ‪ :‬ﻭﻛـﺬﻟﻚ‬
‫ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﺭﻭﻯ ﻋﻨﻪ ﺃﻳﻀﺎ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ‪ ،‬ﻗﺎﻟﻪ ﺃﺑـﻮ‬
‫ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ‪.‬ﺍﻧﺘﻬﻰ‬

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 ‫ﻭﻗﻮﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﺑ ‪‬ﻦ ﺍﳌﻠ ‪‬ﻘّﻦ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻘﹺﻨﻊ‪:‬‬
‫ﻭﺫﻛﺮ ﺍﳋﻄﻴﺐ ﺃﻳﻀﺎ ﺃﻧﻪ ﱂ ﻳﺮﻭ "ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ"‬
‫ﻏ ‪‬ﲑ ﺃﰊ ﺇﺳﺤﺎﻕ ﻫﺬﺍ ﻭﻟﻴﺲ ﻛﻤﺎ ﻗﺎﻝ ﻓﻘﺪ ﺭﻭﻯ ﻋﻨﻪ ﺃﻳـﻀﺎ‬
‫ﺳﻠﻤﺔ ﺍﺑﻦ ﻛﻬﻴﻞ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﺑﻮ ﻧ‪‬ﻌﻴﻢ ﰲ ﻣﻌﺮﻓ ‪‬ﺔ ﺍﻟﺼﺤﺎﺑ ‪‬ﺔ‪ :‬ﺣﻨﻈﻠ ﹸﺔ ﺑـ ‪‬ﻦ‬
‫ﱯ‬
‫ﺐ ﺍﻟـﻨ ّﹺ‬ ‫ﻱ ﺍﻟﺘﻤﻴﻤ ‪‬ﻲ ﻛﺎﺗ ‪‬‬ ‫ﺻﻴ ‪‬ﻔ ّﹺﻲ ﺍﻷﺳﻴﺪ ‪‬‬ ‫ﺍﻟﺮﺑﻴ ﹺﻊ ﺑ ﹺﻦ ﺍ ﹸﳌ ‪‬ﺮﱠﻗ ﹺﻊ ﺑ ﹺﻦ ‪‬‬
‫ﺻﻴﻔﻲ‪ .‬ﺭﻭﻯ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﺍﺑ ‪‬ﻦ ﺃﺧﻲ ﹶﺃﻛﹶﺜ ‪‬ﻢ ﺑ ﹺﻦ ‪‬‬
‫ﺨ ﹺﲑ ﻭﺍﳌﺮﻗ ‪‬ﻊ ﺑ ‪‬ﻦ ﺻﻴﻔ ّﹴﻲ‬‫ﺸ ّ‪‬‬
‫ﻱ ﻭﻳﺰﻳ ‪‬ﺪ ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻋﻨﻪ ﺃﺑﻮ ﻋﺜﻤﺎ ﹶﻥ ﺍﻟ‪‬ﻨ ‪‬ﻬﺪ ‪‬‬
‫ﻭﺍﳍﻴﺜ ‪‬ﻢ ﺑ ‪‬ﻦ ﺣﻨﺶ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻗﻠﺖ‪ :‬ﺭﻭﺍﻳﺘ‪‬ﻪ ﻋﻦ ﺣﻨﻈﻠﺔ ﺍﻟﻜﺎﺗﺐ ﻭﻫﻮ ﺣﻨﻈﻠـ ﹸﺔ ﺑـﻦ‬
‫ﻱ )ﻭﳚﻮﺯ ﻓﻴﻬﺎ ﺍ ُﻷ ‪‬ﺳﹺﻴّﺪﻱ( ﻭﻛﺎﻥ ﻣﻦ ﹸﻛﺘ‪‬ـﺎﺏ‬
‫ﺭﺑﻴﻌ ﹶﺔ ﺍ ُﻷﺳ‪‬ﻴﺪ ‪‬‬
‫ﺍﻟﻮﺣﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﰲ ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﺑـﻦ ﺃﰊ‬
‫ﺷﻴﺒﺔ ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻗﺪ ﺗﺘﺒﻌـﺖ ﻣﺮﻭﻳﺎﺗ‪‬ـﻪ‬
‫ﻓﻮﺟﺪﺗ‪‬ﻪ ﺷﺪﻳ ‪‬ﺪ ﺍﻟﻀﺒﻂ ﻳﺮﻭﻱ ﺍﳊﺪﻳﺚ ﺑﻀﺒﻂ ﺗﺎﻡ‪ ،‬ﻣﺜﺎﻟﻪ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻋﺒـﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺣﺬﻳﻔﺔ ﺛﻨﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴـﻞ‬

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‫"ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ"‪ :‬ﻋﻦ ﺣﻨﻈﻠﺔ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺬﻛﺮ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻓﻜﻨـﺎ‬
‫ﺖ ﻓﺄﺗﻴﺖ ﺃﻫﻠﻲ ﻓﻀﺤﻜﺖ ﻣﻌﻬﻢ ﻓﻮﻗﻊ ﰲ‬ ‫ﺭﺃﻱ ﻋﲔ ﻓﺨﺮﺟ ‪‬‬
‫ﻧﻔﺴﻲ ﺷﻰﺀ ﻓﻠﻘﻴﺖ ﺃﺑﺎ ﺑﻜﺮ ﺭﲪﻪ ﺍﷲ ﻓﻘﻠﺖ‪ :‬ﺇﱐ ﻧﺎﻓﻘـﺖ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﺫﻟﻚ؟ ﻓﻘﻠﺖ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﺬﻛﺮ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﻛﻨﺎ ﻛﹶﺄﻧ‪‬ﺎ ﺭﺃﻱ ﻋﲔ ﻓﺄﺗﻴﺖ ﺃﻫﻠﻲ‬
‫ﻓﻀﺤﻜﺖ ﻣﻌﻬﻢ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺇﻧﺎ ﻟﻨﻔﻌﻞ ﺫﻟﻚ ﻓﺄﺗﻴﺖ ﺍﻟـﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﺣﻨﻈﻠﺔ ﻟـﻮ‬
‫ﻛﻨﺘﻢ ﻋﻨﺪ ﺃﻫﻠﻴﻜﻢ ﻛﻤﺎ ﺗﻜﻮﻧﻮﻥ ﻋﻨﺪﻱ ﻟﺼﺎﻓﺤﺘﻜﻢ ﺍﳌﻼﺋﻜﺔ‬
‫ﻋﻠﻰ ﻓﺮﺷﻜﻢ ﻭﰲ ﺍﻟﻄﺮﻳﻖ ﻳﺎ ﺣﻨﻈﻠﺔ ﺳﺎﻋﺔ ﻭﺳﺎﻋﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻬـﺪﻱ‬
‫ﻋﻦ ﺣﻨﻈﻠﺔ ﺍﻷﺳﻴﺪﻱ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪:‬‬
‫ﻛﻨﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺬﻛﺮﻧﺎ ﺍﳉﻨﺔ‬
‫ﻱ ﻋﲔ ﻓﺄﺗﻴﺖ ﺃﻫﻠﻲ ﻭﻭﻟﺪﻱ ﻓﻀﺤﻜﺖ‬ ‫ﻭﺍﻟﻨﺎﺭ ﺣﱴ ﻛﺄﻧ‪‬ﺎ ﺭﺃ ‪‬‬
‫ﻭﻟﻌﺒﺖ ﻭﺫﻛﺮﺕ ﺍﻟﺬﻱ ﻛﻨﺎ ﻓﻴﻪ ﻓﺨﺮﺟﺖ ﻓﻠﻘﻴﺖ ﺃﺑﺎ ﺑﻜـﺮ‬
‫ﺖ ﻧﺎﻓﻘﺖ ﻓﻘﺎﻝ ﺇﻧﺎ ﻟﻨﻔﻌﻠﻪ ﻓﺄﺗﻴﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬ ‫ﻓﻘﻠﺖ ﻧﺎﻓﻘ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻪ ﻓﻘﺎﻝ ﻳﺎ ﺣﻨﻈﻠﺔ ﻟـﻮ ﻛﻨـﺘﻢ‬
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‫ﺗﻜﻮﻧﻮﻥ ﻛﻤﺎ ﺗﻜﻮﻧﻮﻥ ﻋﻨﺪﻱ ﻟﺼﺎﻓﺤﺘﻜﻢ ﺍﳌﻼﺋﻜـﺔ ﻋﻠـﻰ‬
‫ﻓﺮﺷﻜﻢ ﺃﻭ ﰲ ﻃﺮﻗﻜﻢ ‪ -‬ﺃﻭ ﻛﻠﻤ ﹰﺔ ﳓﻮ ﻫﺬﺍ ‪ -‬ﻫﻜﺬﺍ ﻗـﺎﻝ‬
‫ﻫﻮ ﻳﻌﲏ ﺳﻔﻴﺎﻥ ﻳﺎ ﺣﻨﻈﻠﺔ ﺳﺎﻋﺔ ﻭﺳﺎﻋﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻱ ﻋﻦ ﺳﻠﻤ ﹶﺔ ﺑ ﹺﻦ ﻛﻬﻴ ﹴﻞ ﻋﻦ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻧ‪‬ﻌﻴﻢ‪ :‬ﻭﺭﻭﺍﻩ ﺍﻟﺜﻮﺭ ‪‬‬
‫ﺍﳍﻴﺜ ﹺﻢ ﺑﻦ ﺣﻨﺶ ﻋﻦ ﺣﻨﻈﻠ ﹶﺔ ﳓ ‪‬ﻮﻩ‪.‬ﺍﻧﺘﻬﻰ ﻭﻣﺜﻠﹸﻪ ﰲ ‪‬ـﺬﻳﺐ‬
‫ﺍﻟﻜﻤﺎ ﹺﻝ ﻟﻠ ‪‬ﻤﺰ‪‬ﻱ‪.‬‬
‫ﺕ ﺃﺧـﺮﻯ‬
‫ﻭﻫﺬﺍ ﲝﻤﺪ ﺍﷲ ﺿﺒﻂ ﺗﺎﻡ‪ ،‬ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺎ ‪‬‬
‫ﺗﺪﻝ ﻋﻠﻰ ﻛﻤﺎ ﹺﻝ ﺿﺒﻄ‪‬ﻪ‪ ،‬ﻛﻘﻮﻟ‪‬ﻪ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﰲ ﺍﳊـﺞ‪:‬‬
‫ﺖ ﺍﻷﻋ ‪‬ﺰ ﺍﻷﻛﺮﻡ(‪ .‬ﻭﻗﺪ ﺍﺳﺘﺤﺒ‪‬ﻪ‬
‫ﻚ ﺃﻧ ‪‬‬
‫ﺏ ﺍﻏ ‪‬ﻔ ‪‬ﺮ ﻭﺍﺭﺣ ‪‬ﻢ ﺇ‪‬ﻧ ‪‬‬
‫)ﺭ ّﹺ‬
‫ﺃﻫ ﹸﻞ ﺍﻟﻌﻠ ﹺﻢ ﻛﺎﻟﺸﺎﻓﻌ ّﹺﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟ‪‬ﻤﺎ ﺭ‪‬ﻭﻱ ﻋـﻦ ﺍﺑـﻦ‬
‫ﻋﻤﺮ‪.‬‬
‫ﻆ ‪‬ﻣ ‪‬ﻐﻠﹶﻄﺎﻱ )ﻭﻳﻘﺎﻝ ‪‬ﻣ ‪‬ﻐﻠﹾﻄـﺎﻱ( ﰲ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﹼﻣ ﹸﺔ ﺍﳊﺎﻓ ﹸ‬
‫ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪:‬‬
‫ﺚ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﺍﳌﺬﻛﻮ ‪‬ﺭ ﰲ ﻣﺴ‪‬ﻨ ‪‬ﺪ ﺍﻟـﺴﺮ‪‬ﺍﺝ ﺑـﺴﻨ ‪‬ﺪ‬
‫ﺣﺪﻳ ﹸ‬
‫ﺻﺤﻴﺢ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻧﺼﻠﻲ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺀﺍﻟﻪ ﻭﺳﻠﻢ‬
‫ﻓﺠﺎﺀ ﺭﺟﻞ ﻓﺪﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﻛﺒﲑﺍ ﻭﺍﳊﻤﺪ‬

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‫ﷲ ﻛﺜﲑﺍ ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﺑﻜﺮﺓ ﻭﺃﺻﻴﻼ‪ ،‬ﻓﻠﻤﺎ ﻗﻀﻰ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺀﺍﻟﻪ ﻭﺳﻠﻢ ﺍﻟﺼﻼﺓ ﻗﺎﻝ‪ :‬ﻣﻦ ﺻﺎﺣﺐ ﻛﻼﻡ ﻛـﺬﺍ‬
‫ﻭﻛﺬﺍ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺃﻧﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﺠﺒﺖ ﳍﺎ ﻓﺘﺤﺖ ﳍﺎ ﺃﺑﻮﺍﺏ‬
‫ﱯ‬
‫ﺖ ﺍﻟـﻨ ‪‬‬
‫ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻓﻤﺎ ﺗﺮﻛ‪‬ﺘﻬ‪‬ﻦ ﻣﻨﺬ ﲰﻌـ ‪‬‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺀﺍﻟﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﺫﻟﻚ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻗﻠﺖ‪ :‬ﺭﻭﻯ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﻣﺼ‪‬ﻨﻔ‪‬ﻪ ﻋﻦ ﺃﰊ ﺇﺳـﺤﺎﻕ‬
‫ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﺃﻧﻪ ﺭﺃﻯ ﺑﻦ ﻋﻤﺮ ﻭﺻﻠﻰ ﻣﻌﻪ ﺇﱃ ﺟﻨﺒﻪ‬
‫ﻓﻘﺎﻝ ﺍﷲ ﺃﻛﱪ‪ ،‬ﺍﷲ ﺃﻛﱪ ﻛﺒﲑﺍ ﻭﺍﳊﻤﺪ ﷲ ﻛﺜﲑﺍ ﻭﺳـﺒﺤﺎﻥ‬
‫ﱄ ﻭﺃﺣـﺴ ‪‬ﻦ‬‫ﺐ ﺷﻰ ٍﺀ ﺇ ﹼ‬
‫ﻚ ﺃﺣ ‪‬‬
‫ﺍﷲ ﺑﻜﺮﺓ ﻭﺃﺻﻴﻼ ﺍﻟﻠﻬﻢ ﺍﺟ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺷﻰ ٍﺀ ﻋﻨﺪﻱ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻛﻤﺎﻝ ﺿﺒﻄﻪ ﻭﻣﻼﺯﻣﺘﻪ ﻟﻪ ﲟﻌﲎ ﺃﻧﻪ ﱂ‬
‫ﺴﺎ‪ ،‬ﻓﻘﺪ ﺻﻠﻰ ﻣﻌﻪ‬ ‫ﻳﻜﻦ ﻓﻘﻂ ﳑﻦ ﺭﺀﺍﻩ ﻣﺮﺓ ﺃﻭ ﺣﻀﺮ ﻟﻪ ﳎﻠ ‪‬‬
‫ﻫﻨﺎ ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﻧﻪ ﺣﺞ ﻣﻌﻪ ﻭﲰﻌﻪ ﻳﻠﱯ ﻛﻤﺎ ﰲ‬
‫ﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻭﺳﺄﻟﻪ ﰲ ﺍﳊﺞ ﻋﻦ ﺍﻟﺘﻠﺒﻴﺔ ﻛﻤﺎ ﺭﻭﺍﻩ‬ ‫ﻣﺼ‪‬ﻨ ‪‬‬
‫ﺍﺑﻦ ﺟﺮﻳﺮ‪.‬‬
‫ﻭﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻭﺛﻘﻪ ﺍﺑ ‪‬ﻦ ﺣﺒﺎ ﹶﻥ ﰲ ﺛﻘﺎﺗـﻪ ﻓﻘـﺎﻝ‪:‬‬
‫)ﺍﳍﻴﺜﻢ ﺑﻦ ‪‬ﺣ‪‬ﺒﻴﺶ( ﺍﻟﻨﺨﻌﻲ ﻳﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ‬
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 ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳍﻤﺪﺍﱐ ﻭﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺴ ﹴﺦ ﻻ ﺃﻛﺜﺮ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﻫـﺬﺍ‬
‫ﻒ ‪‬ﻧ ‪‬‬
‫ﻭﻫﺬﺍ ﻛﻤﺎ ﺗﺮﺍﻩ ﲢﺮﻳ ‪‬‬
‫ﺃﻳﻀﺎ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻘﺎﻝ‪) :‬ﺍﳍﻴﺜﻢ ﺑـﻦ‬
‫ﺣﺒﻴﺶ( ﺍﻟﻨﺨﻌﻲ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳍﻤﺪﺍﱐ ﻭﺳﻠﻤﺔ ﺑﻦ‬
‫ﻛﻬﻴﻞ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺕ ﻭﺍﻟﻮﺣﺪﺍ ‪‬ﻥ‪ :‬ﺍﳍﻴﺜ ‪‬ﻢ ﺑ ‪‬ﻦ‬‫ﻭﻗﺎ ﹶﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﻣﺴﻠ ‪‬ﻢ ﰲ ﺍﳌﻨﻔﺮﺩﺍ ‪‬‬
‫ﻕ ﺍﻟﺴﺒﻴﻌ ‪‬ﻲ ﺑﺎﻟﺮﻭﺍﻳـ ‪‬ﺔ‬ ‫ﺣﺒﻴﺶ‪ .‬ﺫ ﹶﻛ ‪‬ﺮﻩ ﻓﻴﻤﻦ ﺍﻧﻔﺮﺩ ﺃﺑﻮ ﺇﺳﺤﺎ ‪‬‬
‫ﻕ ﻋﻨﻪ ﻛﻤـﺎ‬ ‫ﻋﻨﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴ ﹴﺢ ﰲ ﺗﻔ ‪‬ﺮ ‪‬ﺩ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬
‫ﻋﻠﻤﺖ‪.‬‬
‫ﻭﻫﻮ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﺇﳕﺎ ﺍﻟﺘﺼﺤﻴﻒ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ﻛﻤﺎ‬
‫ﻳﻈﻬﺮ ﻭﻻ ﻳﻮﺟﺪ ﺍﺑﻦ ﺣﺒﻴﺶ ﻭﻻ ﻟﻪ ﺭﻭﺍﻳﺔ ﺃﺑﺪﺍ‪ ،‬ﻭﺍﷲ ﺃﻋﻠـﻢ‬
‫ﺐ ﻷﻥ‬‫ﰲ ﺃﻱ ﺯﻣﻦ ﺣﺼﻞ ﻫﺬﺍ ﺍﻟﺘـﺼﺤﻴﻒ ﻟﻜﻨـﻪ ﻋﺠﻴـ ‪‬‬
‫ﺍﳊﺎﻓﻆ ﻋﻼ َﺀ ﺍﻟﺪﻳﻦ ﻣﻐﻠﻄﺎﻱ ﻗﺎﻝ ﰲ ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪:‬‬
‫ﲔ‪-‬ﰲ‬
‫ﺭﻭﻯ ﺃﺑﻮ ﻧﻌﻴﻢ – ﺃﻱ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﻔﻀ ﹸﻞ ﺑ ‪‬ﻦ ﺩﻛـ ﹴ‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ )ﺑﺴﻨﺪ ﺻﺤﻴﺢ( ﻋﻠﻰ ﺭﺳﻢ ﺍﻟـﺒﺴﱵ ﻋﻦ ﺃﰊ‬
‫ﻕ ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻋﻦ ﺍﺑـﻦ‬
‫ﺍﻷﺣﻮﺹ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬

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‫ﱄ ﻭﺃﺣﺴ ‪‬ﻦ ﺷﻰ ٍﺀ‬
‫ﺐ ﺷﻰ ٍﺀ ﺇ ﹼ‬
‫ﻚ ﺃﺣ ‪‬‬
‫ﻋﻤﺮ ﻣﻮﻗﻮﻓﺎ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺟ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﻋﻨﺪﻱ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﻮ ﰲ ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ‬
‫ﺾ‬
‫ﺐ ﰲ ﺑﻌ ﹺ‬‫ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﻣﺎ ﹸﻛ‪‬ﺘ ‪‬‬
‫ﺍﻟﻨﺴﺦﹺ ﻣﻦ ﺷﺮﺡ ﻣﻐﻠﻄﺎﻱ ﰲ ﺷﺮﺡ ﺍﺑ ﹺﻦ ﻣﺎﺟ ‪‬ﻪ ﺃﻧ‪‬ﻪ ﺣﺒـﻴﺶ‬
‫ﺖ‬
‫ﺡ ﳐﻄﻮﻃﹰـﺎ ﻭﺭﺃﻳـ ‪‬‬ ‫ﺖ ﻋﻠﻰ ﺍﻟﺸﺮ ﹺ‬
‫ﻓﻐﲑ ﺻﺤﻴ ﹴﺢ ﻷﱐ ﺍﻃﹼﻠﻌ ‪‬‬
‫ﻂ )ﺣﯩﺲ(‪ ،‬ﻓﺼﺤ‪‬ﻔﻬﺎ ﺍﻟﻨﺎﻗﻞﹸ‪،‬‬
‫ﻛﻠﻤ ﹶﺔ ﺣﻨﺶ ﻣﻜﺘﻮﺑ ﹰﺔ ﺑﻐ ﹺﲑ ﻧ‪‬ﻘ ‪‬‬
‫ﺏ ﺻﻮﺭ ﹰﺓ ﻋﻨـﻬﺎ‪ ،‬ﻭﺀﺍﻓـ ﹸﺔ‬
‫ﷲ ﰲ ﺀﺍﺧ ﹺﺮ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﻭﺳﺘﺮﻯ ﺑﺈﺫﻥ ﺍ ِ‬
‫ﺐ ‪‬ﻧﺴ‪‬ﺎﺧ‪‬ﻬﺎ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫ﺍﻟﻜﺘ ﹺ‬
‫ﻭﻭﺟﺪﺕ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺍﻟﻴﻤﺎﱐ – ﻭﻫﻮ ﻋﻈﻴ ‪‬ﻢ ﺟﺪ‪‬ﺍ ﻋﻨﺪ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ‪ -‬ﻗﺎﻝ‪ :‬ﻛﺬﺍ ﰲ ﺍﻷﺻﻠﲔ ﻭﺍﻟﺜﻘـﺎﺕ ﻭﺍﻟـﺬﻱ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ )ﺣﻨﺶ( ﻭﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ‪) :‬ﺍﳍﻴﺜﻢ ﺑﻦ‬
‫ﻕ‬
‫ﺣﺴﻦ( ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﰲ ﺍﻟﻜﻔﺎﻳﺔ ﱂ ﻳﺮ ﹺﻭ ﻋﻨﻪ ﻏﲑ ﺃﰊ ﺍﺳﺤﺎ ‪‬‬
‫ﺍﻟﺴﺒﻴﻌ ّﹺﻲ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺍﻟﻠﺴﺎﻥ )ﺣﻨﺶ( ﻻﻧﻪ ﺫﻛـﺮﻩ ﺑﻌـﺪ‬
‫)ﺍﳍﻴﺜﻢ ﺑﻦ ﲪﺎﺩ( ﻭﰲ ﺍﻟﻜﻔﺎﻳﺔ )ﺣﻨﺶ( ﻓﻬﻮ ﺍﻟﺮﺍﺟﺢ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺖ‪ :‬ﺃﻣﺎ ﻟﺴﺎ ﹸﻥ ﺍﳌﻴﺰﺍ ‪‬ﻥ ﻓﻔﻲ ‪‬ﻧﺴﺨ ‪‬ﺔ ﻫﻜﺬﺍ‪ ،‬ﻭﰲ ﻧﺴﺨﺔ‬
‫ﻗﻠ ‪‬‬

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‫ﻒ "ﺍﳍﻴﺜ ‪‬ﻢ ﺑﻦ ﺣﻨﺶ" ﳍﺬﺍ ﺣﺎﻭﻝ ﺍﻟﻴﻤـﺎﱐ‬
‫ﺟﻴﺪﺓ ﺑﺪﻭﻥ ﲢﺮﻳ ‪‬‬
‫ﺕ ﺃﻧﻪ ﰲ ﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺧﻄﺄ ﺍﻟﻨﺴﺎﺥ‪ ،‬ﻷﻧﻪ ﺟﺎﺀ ﺑﺎﳍﻴﺜﻢ ﺑﻦ‬
‫ﺇﺛﺒﺎ ‪‬‬
‫ﺣﺴﻦ ﺑﻌﺪ ﺍﳍﻴﺜﻢ ﺑﻦ ﲪﺎﺩ‪ ،‬ﻭﺣﺮﻑ ﺍﻟﻨﻮﻥ )ﺣﻨـ( ﺑﻌﺪ ﺍﳌﻴﻢ‬
‫)ﲪـ( ﻭﻫﺬﺍ ﺇﺛﺒﺎﺕ ﺗﺼﺤﻴﻒ ﺍﻟﻨﺎﺳﺦ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻮﻫ ‪‬ﻢ ﻣـﻦ‬
‫ﺍﺑ ﹺﻦ ﺣﺠﺮ ﻳﻘﻴ‪‬ﻨﺎ‪ ،‬ﻷﻧﻪ ﺫﻛﺮﻩ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺎﲰـﻪ ﻗـﺎﻝ‪:‬‬
‫ﻭﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﺗﻰ ﺍﺑﻦ ﻋﻤﺮ ﻫﻮ ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﺮﺍﺭ ﲟﻬﻤـﻼﺕ‬
‫ﺑﻴ‪‬ﻨﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﳋﺼﺎﺋﺺ‪ ،‬ﻭﰲ ﺃﻣﺎﱄ ﺍﻟﻨﺠﺎﺩ ﺃﻧﻪ ﺍﺑﻦ‬
‫ﻋﺮﺍﺭ ﺃﻭ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻑ‬‫ﱯ ﺍﻟﻌﺼﺮ" ﻭﻻ ﻳﻌﺮ ‪‬‬ ‫ﺐ ﺃ‪‬ﻢ ﻳﺼﻔﻮﻧﻪ ﺑﺄﻧﻪ "ﺫﻫ ‪‬‬ ‫ﻭﻋﺠﻴ ‪‬‬
‫ﺴ ‪‬ﻦ‬ ‫ﻛﺘﺎﺏ "ﺍﳌﻨﻔﺮﺩﺍﺕ ﻭﺍﻟﻮﺣﺪﺍﻥ" ﻟﻺﻣﺎ ﹺﻡ ﻣﺴﻠﻢﹴ‪ ،‬ﻭﻻ ﻳ‪‬ﺤـ ِ‬
‫ﲔ ﺯﻳـﺎﺩﺓ‬ ‫ﺍﻟﻨﻈ ‪‬ﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻣﺘﻨﺎ ‪‬ﻭ ﹺﻝ ﺍﳌﺒﺘﺪﺋ ‪‬‬
‫ﻕ ﱂ ﻳﻨﻔﺮ ‪‬ﺩ‬ ‫ﻑ ﺃ ﹼﻥ ﺃﺑﺎ ﺇﺳﺤﺎ ‪‬‬ ‫ﲔ ﺍﳌﺘﻤ ﹺﺮّﺳﲔ‪ ،‬ﻭﻻ ‪‬ﻳﻌﺮ ‪‬‬
‫ﻋﻠﻰ ﺍﳌﻨﺘﻬ ‪‬‬
‫ﻑ ﻓﺎﳌﺼﻴﺒ ﹸﺔ ﺃﻛ ‪‬ﱪ‪ ،‬ﻭﻋﺠﺒ‪‬ﺎ‬ ‫ﺑﺎﻟﺮﻭﺍﻳ ‪‬ﺔ ﻋﻦ ﺍﳍﻴﺜ ﹺﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﺮ ‪‬‬
‫ﺴﻌ‪‬ﻪ‬ ‫ﺤ ‪‬ﺮ ﰲ "ﺍﻟﺘﻨﻜﻴﻞ"‪ ،‬ﻭﻫﻮ ﻧﺎﻗ ﹲﻞ ﻭﻻ ‪‬ﻳ ‪‬‬ ‫ﻟﻪ ﻛﻴﻒ ﻳ ‪‬ﺪﻋﻲ ﺍﻟﺘﺒ ‪‬‬
‫ﻼ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺕ ﰲ ﻣﻘﺎ ﹺﻡ ﺍﻟﺒﻴﺎﻥ ﺇﻥ ﻛﺎﻥ ﻳﻨﻘ ﹸﻞ ﻛﻼﻣ‪‬ﺎ ﺑﺎﻃ ﹰ‬ ‫ﺍﻟﺴﻜﻮ ‪‬‬
‫ﺚ ﻗﻄﺮﺓ‪.‬‬‫ﺃﻭ ﹸﻝ ﺗﻨﻜﻴ ﹴﻞ ﻟﻪ ﻭﷲ ﰲ ﺧﻠﻘ‪‬ﻪ ﺷ‪‬ﺌﻮ ﹲﻥ ﻭﺃﻭ ﹸﻝ ﺍﻟﻐﻴ ‪‬‬

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‫ﻆ ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﻟﺮﻭﺍﻳ ‪‬ﺔ ﺍﻟﻨﺠﺎﺩ ﻓﺎﺋﺪ ﹲﺓ ﻭﻫﻲ‬ ‫ﻭﰲ ﺇﻳﺮﺍﺩ ﺍﳊﺎﻓ ‪‬‬
‫ﺖ‬
‫ﺕ ﲰﺎﻋ‪‬ﻪ ﻣﻦ ﺍﺑ ﹺﻦ ﻋﻤﺮ ﻭﺇﻗﺮﺍ ‪‬ﺭ ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﻷﻧﻪ ﺳـﻜ ‪‬‬ ‫ﺇﺛﺒﺎ ‪‬‬
‫ﻋﻨﻬﺎ ﻭﻫﺬﺍ ﳑﺎ ﺍﺷﺘﺮﻃﻪ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﻔﺘﺢ ﻓﻼ ﺗﻨـﺰﻝ ﻋﻨـﺪﻩ‬
‫ﻋﻦ ﻣﺮﺗﺒﺔ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﻭﻫﺬﺍ ﺗﻮﺛﻴﻖ ﺀﺍﺧﺮ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﺑﻦ ﺣﺠﺮ‪،‬‬
‫ﻭﻟﻌﻠﹼﻨﺎ ﻟﻮ ﺍﻃﹼﻠﻌﻨﺎ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﺮﺍﻭﻱ ﻷَﺛﺒﺘﻨﺎ ﺭﺍﻭﻳ‪‬ﺎ ﺀﺍﺧﺮ ﻋـﻦ‬
‫ﻀﻌ‪‬ﻒ ﺍﻟﺮﻭﺍﻳ ﹶﺔ‪.‬‬
‫ﺍﳍﻴﺜﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﻼ ‪‬ﻡ ﺍﻟﻨﺠﺎ ‪‬ﺩ ﻏ ‪‬ﲑ ﻣﺴﱠﻠ ﹴﻢ ﺑﻪ ﹶﻟ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﺍﺑ ‪‬ﻦ ﺣﺠﺮ ﻧﻘﻠﻪ ﻋﻦ ﺍﳋﻄﻴـﺐ ﰲ ﺍﻟﻜﻔﺎﻳـﺔ‪،‬‬
‫ﺐ ﻳﻘﻮﻝ‪) :‬ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ(‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﺑﻦ ﺣﺠـﺮ‬
‫ﻭﺍﳋﻄﻴ ‪‬‬
‫ﻗﻄﻌ‪‬ﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﻣﺴﺎﺋ ﹸﻞ‪:‬‬
‫ﻆ ‪‬ﻣﻐﻠﻄﺎﻱ ﺑﺈﺳﻨﺎ ‪‬ﺩ ﺻﺤﻴﺢ ﺗـﺼﺤﻴﺢ‬
‫ﻣﻨﻬﺎ‪ :‬ﻗﻮﻝ ﺍﳊﺎﻓ ‪‬‬
‫ﻹﺳﻨﺎﺩ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻭﺍﳊﻤﺪ ﷲ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺗﻮﺛﻴﻖ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺗﺼﺪﻳ ‪‬ﻖ ﻟﻘﻮﱄ ﺍﻟﺬﻱ ﻗﻠﺘﻪ ﺗﻔﻘﱡﻬﺎ ‪‬ﺗﺒ‪‬ﻌﺎ ﻟﻠﻘﻮﺍﻋـﺪ‬
‫ﺍﳊﺪﻳﺜﻴﺔ ﺃﻧﻪ ﻻ ﳎﺎﻝ ﻟﻠﺘﺪﻟﻴﺲ ﻫﻨﺎ‪ ،‬ﻷﻧﻪ ﻻ ﺭﺍﻭﻱ ﻋﻨﻪ ﺇﻻ ﺃﺑﻮ‬

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‫ﻕ ﻭﺳﻠﻤ ﹸﺔ ﺑ ‪‬ﻦ ﹸﻛﻬﻴ ﹴﻞ ﻭﻻ ﺳﺒﻴﻞ ﻟﺮﻭﺍﻳﺔ ﺍﻟﻘﺮﻗﺴﺎﱐ ﻋﻦ‬
‫ﺇﺳﺤﺎ ‪‬‬
‫ﺍﺑﻦ ﻛﻬﻴﻞ ﻋﻦ ﺍﳍﻴﺜﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﻟﻦ ﲡﺪ‪‬ﻩ ﳎﻤﻮﻋ‪‬ﺎ ﻣﻨﺼﻮﺻ‪‬ﺎ ﻋﻠﻴﻪ ﰲ ﻣ‪‬ﻈﺎﹺﻧّـﻪ‬
‫ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﲨﻌ‪‬ﻬﺎ ﻫﻨﺎ ﲝﻤ ‪‬ﺪ ﺍﷲ‪ ،‬ﻭﱂ ﻳـﺰ ﹾﻝ‬ ‫ﺇﳕﺎ ﻳﺴ‪‬ﺮ ﺍ ِ‬
‫ﺃﻫ ﹸﻞ ﺍﻟﺴﻨ ‪‬ﺔ ﺃﺷﺎﻋﺮ ﹰﺓ ﻭﻣﺎﺗ‪‬ﺮﻳ ‪‬ﺪ‪‬ﻳ ﹰﺔ ﻧﺎﺻ‪‬ﺮﻱ ﺍﻟﻌﻠﻮ ﹺﻡ ﻭﻣ‪‬ﺤ ﹺﺮّﺭﻳﻬـﺎ‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻞ ﺑﻌ ‪‬ﺪ‬ ‫ﰐ ﺃﻣ ‪‬ﺮ ﺍ ِ‬
‫ﷲ ﺣﱴ ﻳﺄ ﹶ‬ ‫ﻃﺎﺋﻔ ﹰﺔ ﻣﻨﺼﻮﺭ ﹰﺓ ﺑﺈﺫ ‪‬ﻥ ﺍ ِ‬
‫ﱐ ﺍﳌﺘﻌـ ‪‬ﺪّﻱ ﻋﻠـﻰ‬ ‫ﻫﺬﺍ ﺍﻟﺒﻴﺎ ‪‬ﻥ ﻳ‪‬ﻌﺘ ‪‬ﻤ ‪‬ﺪ ﻋﻠﻰ ﻛـﻼ ﹺﻡ ﺍﻷﻟﺒـﺎ ّﹺ‬
‫ﺚ ﺭﺍﻛﺒ‪‬ﺎ ‪‬ﻣ ‪‬ﻄ‪‬ﻴ ﹶﺔ ﺟﻬﻠ‪‬ﻪ ‪.‬‬
‫ﺍﻷﺣﺎﺩﻳ ‪‬‬

‫ﺚ ﰲ ﺭﻭﺍﻳ ‪‬ﺔ ﺷﻌﺒ ﹶﺔ ﻋﻦ ﺍﳍﻴﺜ ﹺﻢ ﻭﺭﻓ ﹺﻊ ﺍﻹﺷﻜﺎ ﹺﻝ ﻋﻨﻬﺎ‪:‬‬

‫ﲝ ﹲ‬

‫ﻆ ﺃﺑﻮ ﻋﺒﻴ ‪‬ﺪ ﺍﻟﻘﺎﺳ ‪‬ﻢ ﺑ ‪‬ﻦ ﺳـﻼﹼﻡ ﰲ‬

‫ﺭﻭﻯ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﳊﺎﻓ ﹸ‬
‫ﺖ "ﺍﳍﻴﺜ ‪‬ﻢ ﺑ ‪‬ﻦ ﺣﺒﻴـﺐ"‬
‫ﻛﺘﺎﺏ ﺍﻟﻄﻬﻮﺭ ﻣﻦ ﻃﺮﻳﻖ ﺷﻌﺒﺔ ﲰﻌ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﺑﻦ ﻋﻤﺮ ﺣﲔ ﺩﺧﻞ ﰲ ﺍﻟـﺼﻼﺓ‪ ،‬ﺃﻭ ﺍﻓﺘ‪‬ـﺘﺢ‬
‫ﱄ ﻭﺃﺧـﺸﻰ‬
‫ﺐ ﺷﻰ ٍﺀ ﺇ ﹼ‬
‫ﻚ ﺃﺣ ‪‬‬
‫ﺍﻟﺼﻼﺓ ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬ ‪‬ﻢ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺷﻰ ٍﺀ ﻋﻨﺪﻱ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺐ ﻭﻫﻮ ﺛﻘـ ﹲﺔ‬‫ﻗﻠﺖ‪ :‬ﺷﻌﺒﺔ ﺭﻭﻯ ﻋﻦ ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﺒﻴ ﹴ‬
‫ﺃﺣﺎﺩﻳﺜﹸﻪ ﺷﺪﻳﺪ ﹸﺓ ﺍﻻﺳﺘﻘﺎﻣ ‪‬ﺔ ﻋﻠﻰ ﻗﻮ ﹺﻝ ﺍﻹﻣﺎ ﹺﻡ ﺷﻌﺒ ﹶﺔ‪ ،‬ﻟﻜﻦ‬
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 ‫ﺐ ﺭﻭﺍﻳ ﹰﺔ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﻭﻫﻮ ﻣﻦ‬ ‫ﱂ ﺃ ‪‬ﺭ ﻣﻦ ﺫﻛﺮ ﻻﺑﻦ ﺣﺒﻴ ﹴ‬
‫ﰊ‪ ،‬ﻭﻋﻠـﻰ‬ ‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺍﻟﱵ ﱂ ﻳﺜﺒﺖ ﳍﺎ ﻟﻘﺎ ُﺀ ﺻﺤﺎ ّﹴ‬
‫ﻫﺬﺍ ﻓﻬﻮ ﺗﺎﺑﻌ ‪‬ﻲ ﺑﺎﻋﺘﺒﺎ ﹺﺭ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻓﺬﺍﻙ ﻫﻮ ﺍﳍﻴﺜ ‪‬ﻢ ﺑـﻦ‬
‫ﻉ ﺷﻌﺒ ﹶﺔ ﻣﻦ ﺍﳍﻴﺜ ﹺﻢ ﺑـ ﹺﻦ ﺣـﻨﺶ‪،‬‬ ‫ﺖ ﲰﺎ ‪‬‬‫ﺣﻨﺶ ﻭﻫﺬﺍ ﻳ‪‬ﺜﺒ ‪‬‬
‫ﻓﺘﻜﻮﻥ ﳏﺮ‪‬ﻓ ﹰﺔ ﻣﻦ ﺣﻨﺶ ﺇﱃ ﺣﻨﻴﺶ ﺃﻭ ﺣﺒﻴﺶ ﺇﱃ ﺣﺒﻴﺐ‬
‫ﻛﻤﺎ ﺭﺃﻳﺘ‪‬ﻪ ﻭﺗﻜﺮ‪‬ﺭ ﻣﻌﻚ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻨﺎﺳ ‪‬ﺦ ﻋﻠﻢ ﺑﺮﻭﺍﻳ ‪‬ﺔ ﺷﻌﺒ ﹶﺔ‬
‫ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺼﲑﰲ ﻓﻈﻨ‪‬ﻪ ﻫﻮ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﺒﻴﺐ ﻋﻦ ﺭﺍﻭ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤـﺮ ﻭﻫـﺬﺍ ﻻ‬
‫ﻼ ﻋﻠﻲ ﺍﻟﻘـﺎﺭﻱ‬ ‫ﻳﺴﺘﻘﻴ ‪‬ﻢ ﻷ ﹼﻥ ﺷﻌﺒ ﹶﺔ ﺻﺮ‪‬ﺡ ﺑﺴﻤﺎ ‪‬ﻋﻪ‪ ،‬ﻭﻣ ﱠ‬
‫ﻗﺎﻝ ﺑﺄﻧﻪ ﻣﻦ ﺃﺟﻼﺀ ﺍﻟﺘﺎﺑﻌﲔ ﰒ ﺫﻛﺮ ﺭﻭﺍﻳـ ﹶﺔ ﺍﻹﻣـﺎﻡ ﺃﰊ‬
‫ﻚ ﺃﻧﻪ ﲰﻊ ﻣﻨﻪ ﺃﻭ‬ ‫ﺤ ‪‬‬‫ﻚ ﻭﱂ ‪‬ﻳ ‪‬‬‫ﺲ ﺑﻦ ﻣﺎﻟ ‪‬‬‫ﺣﻨﻴﻔ ﹶﺔ ﻋﻨﻪ ﻋﻦ ﺃﻧ ﹺ‬
‫ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ‪ ،‬ﻭﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﱂ ﻳﻜﻦ ﺣﺎﻓﻈﺎ ﺇﳕـﺎ‬
‫ﻛﺎﻥ ﳏﺪﹰﺛﺎ ﻓﻘﻂ‪ ،‬ﻭﻟﻌﻠﹼﻪ ﻗﺼﻮﺭ ﻣﻨﻪ ﻓﺈﻥ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﻋﺪ‪‬ﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ‪:‬‬

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‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻃﺒﻘﺔ ﻋﺎﺻﺮﻭﺍ ﺍﳋﺎﻣﺴﺔ – ﻭﻫﻢ ﺻﻐﺎﺭ‬
‫ﺍﻟﺘﺎﺑﻌﲔ ‪ -‬ﻟﻜﻦ ﱂ ﻳﺜﺒﺖ ﳍﻢ ﻟﻘﺎﺀ ﺃﺣﺪ ﻣﻦ ﺍﻟـﺼﺤﺎﺑﺔ‬
‫ﻛﺎﺑﻦ ﺟﺮﻳﺞ‪.‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺼﲑﰲ ﺍﻟﻜﻮﰲ ﺻﺪﻭﻕ‬
‫ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻕ ﻫﻨﺎ ﺑﺎﻋﺘﺒﺎ ﹺﺭ ﺣﺎ ﹺﻝ ﻣﺎ ﻗﻴﻞ ﻋﻨﻪ ﺗﻌﲏ‬
‫ﻗﻠﺖ‪ :‬ﺻﺪﻭ ‪‬‬
‫ﺺ ﺃﻣﺮﺍﻥ ﻫﻨﺎ ﻭﺍﷲ ﺃﻋﻠﻢ‪:‬‬ ‫ﺃﻧﻪ ﺛﻘﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺘﻠﺨ ‪‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻣ ‪‬ﺮ ﻣﻦ ﻋﺪ ﹺﻡ ﺫﻛ ﹺﺮ ﺭﻭﺍﻳ‪‬ﺘ ‪‬ﻪ ﻋﻦ ﺍﻟـﺼﺤﺎﺑ ‪‬ﺔ ﺇﻻ‬
‫ﻱ‪ :‬ﻳﺸﺒ ‪‬ﻪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﺍﳌﺮﺍﺳﻴﻞ )ﻭﺟﻌـﻞ‬ ‫ﺑﺎﻟﻌﻨﻌﻨﺔ‪ ،‬ﻗﺎﻝ ﺍﳌ ‪‬ﺰ ‪‬‬
‫ﻆ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ‬
‫ﺭﻣﺰ‪‬ﻩ "ﻣﺪ" ﺃﻱ ﻣﺮﺍﺳﻴﻞ ﺃﰊ ﺩﺍﻭﺩ( ﻭﺃﻗﺮ‪‬ﻩ ﺍﳊﺎﻓ ﹸ‬
‫ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪.‬‬
‫ﻂ ﰲ ﺍﻟﻨ‪‬ﺴ ﹺﺦ ﺃﻭ ﻫﻮ‬
‫ﺤﻔﹶﺖ ﺃﻭ ﺣﺼ ﹶﻞ ﺳﻘ ﹲ‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ‪‬‬
‫ﺻ ّ‪‬‬
‫ﲔ‬
‫ﺶ ﻭﺑـ ‪‬‬ ‫ﺶ ﻭﺣﺒﻴ ﹴ‬
‫ﺶ ﻭﺣﻨﻴ ﹴ‬ ‫ﻭﻫ ‪‬ﻢ ﺣﺎﺻ ﹲﻞ ﻣﻦ ﺍﳉﻤ ﹺﻊ ﺑﲔ ﺣﻨ ﹴ‬
‫ﺭﻭﺍﻳ ‪‬ﺔ ﺍﻹﻣﺎﻡ ﺷﻌﺒﺔ ﻋﺎﺩ ﹰﺓ ﻋﻦ ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﺒﻴﺐﹴ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻗﺪﳝ‪‬ﺎ‬
‫ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻳﻜﺘﺒﻮﻥ ﺑﻄﺮﻳﻘ ‪‬ﺔ ﻳﺴ ‪‬ﻬ ﹸﻞ ﻓﻴﻬﺎ ﺍﻟﺘـﺼﺤﻴﻒ‪،‬‬
‫ﻂ ﻛﻤﺎ ﻫـﻮ ﺍﳊـﺎ ﹸﻝ‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻋﻨﺪ‪‬ﻫﻢ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﻭﻝ ﺗﻨﻘﻴ ﹲ‬
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‫ﻼ‬
‫ﻑ ﻛﻤﺎ ﻫﻮ ﺍﻵ ﹶﻥ‪ ،‬ﻓﺘ‪‬ﻘﺮﺃ ﻣـﺜ ﹰ‬
‫ﺍﻵ ﹶﻥ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺷﻜ ﹸﻞ ﺍﳊﺮﻭ ‪‬‬
‫ﰲ ﺑﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻠﻰ ﺭﺳﻢ ﺧ ‪‬ﻄّﻬﻢ‪) :‬ﺍﺳـﯩﺮ ﻭﺳﻼﺭ( ﺑﻐﲑ‬
‫‪‬ﻧﻘﻂ‪ ،‬ﻭﻇﺎﻫﺮ ﻟﻨﺎ ﺃ‪‬ﺎ )ﺍﺳـﺮ ﻭﺳﻼﺭ( ﺃﻭ ﻭﻫﺬﺍ ﺍﻟﺮﺳـ ‪‬ﻢ ﻻ‬
‫ﻣﻌﲎ ﻟﻪ ﻻ ﰲ ﺑﺎﺏ ﺍﻟﻄﻬﺎﺭ ‪‬ﺓ ﻭﻻ ﰲ ﻏﲑﹺﻩ‪ ،‬ﻭﺑﻌـﺪ ﺍﻟﻨﻈـﺮ‬
‫ﻭﺍﳌﻘﺎﺭ‪‬ﻧﺔ ﻇﻬﺮ ﺃ‪‬ﺎ )ﺍﺛﻨﺘﲔ ﻭﺛﻼﺙ(‪ ،‬ﻭﻋﻠـﻰ ﻫـﺬﺍ ﻓﻘـﺲ‬
‫ﻂ ﻭﻻ ﺃﻟﻒ( ﻛﻤﺎ ﺗﻜﺘﺐ " ‪‬ﺳ ﹾﻔﻴ‪‬ﻦ ﻭﺭﲪٰـﻦ"‬
‫)ﺳﻔﻴﺎﻥ ﺑﻐﲑ ﻧ‪‬ﻘ ‪‬‬
‫ﺗﻈﻬﺮ ﻟﻚ )ﲰﯩـﺮ ﺃﻭ ﺳﻔﯩــﺮ( ﻭﻋﻠـﻰ ﻫـﺬﺍ ﻓﻜﻠﻤـﺔ‬
‫ﻂ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻫﻢ ﻳﻜﺘﺒﻮﻥ ﺍﻟﺒﺎﺀ‬ ‫)ﺣﯩـﺲ ﻭﺣﺒﻴﺐ( ﺑﻐ ﹺ‬
‫ﲑ ﻧﻘ ‪‬‬
‫ﻛﺎﻟﺮﺍﺀ )ﺣﺒﯩﲑ( ﻭﺗﺼﺤﻴ ﹸﻔﻬﺎ )ﺣﺒﻴﺲ( ﻭﻫﻲ ﺣﺒﻴﺶ ﺑﻐﲑ‬
‫ﻧﻘﻂ ﰲ ﻏﺎﻳﺔ ﺍﻟﺴﻬﻮﻟﺔ‪ ،‬ﻓﺘﺸﺎﺑ‪‬ﻬﻬﻤﺎ ﺷـﺪﻳ ‪‬ﺪ ﻭﺍﻟﺘـﺼﺤﻴﻒ‬
‫ﻓﻴﻬﻤﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﺴﻬﻮﻟﺔ‪ ،‬ﻭﻟﻮﻻ ﻫﺬﺍ ﳌﺎ ﺻﺤﻔﱡﻮﺍ )ﺣﻨﺶ ﺇﱃ‬
‫ﺣﺒﻴﺶ(‪.‬‬
‫ﻒ ﺑﺄﺷ ‪‬ﺪ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻗﺼ ﹸﺔ‬
‫ﺐ ﻓﻘﺪ ﻭﻗﻊ ﺍﻟﺘﺼﺤﻴ ‪‬‬ ‫ﻭﻻ ﻋﺠ ‪‬‬
‫ﻒ ﻣـﺸﻬﻮﺭ ﹲﺓ‬
‫ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺻﺎﱀ "ﺟﺰ‪‬ﺭﺓ" ﻣﻦ ﺃﺋﻤ ‪‬ﺔ ﺍﻟـﺴﻠ ‪‬‬
‫ﺤﻔﹶﻬﺎ ﻓﻘـﺎﻝ‬
‫ﻭﻛﺎﻥ ﺳﺒﺒ‪‬ﻬﺎ ﺃﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﹶﺃ "ﺧ ‪‬ﺮ ‪‬ﺯﺓ" ﻓـﺼ ‪‬‬
‫ﻑ ﺑﻪ )ﺻﺎﱀ ﺟـﺰﺭﺓ(‪ ،‬ﻭﻛـﺬﺍ‬ ‫"ﺟ ‪‬ﺰﺭ‪‬ﺓ" ﻭﺻﺎﺭ ﻟﻘﺒ‪‬ﺎ ﻟﻪ ﻳﻌﺮ ‪‬‬

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‫ﱄ ﻗﺎﻝ‪) :‬ﻣﻦ ﺻﺎﻡ ﺭﻣﻀﺎ ﹶﻥ‬‫ﻆ ﺃﰊ ﺑﻜ ﹴﺮ ﺍﻟﺼ‪‬ﻮ ّﹺ‬
‫ﻒ ﺍﳊﺎﻓ ‪‬‬
‫ﺗﺼﺤﻴ ‪‬‬
‫ﻭﺃﺗ‪‬ﺒﻌ‪‬ﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺷﻮ‪‬ﺍﻝ( ﺇﳕﺎ ﺍﳊﺪﻳﺚ )ﻭﺃﺗ‪‬ﺒﻌ‪‬ـﻪ ﺳ‪‬ـﺘ‪‬ﺎ ﻣـﻦ‬
‫ﺷﻮﺍﻝ(‪.‬‬
‫ﺐ ﺗﺼﺤﻴﻒ‬ ‫ﺐ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺃﺣﺪ‪‬ﻫﻢ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﺘ ‪‬‬ ‫ﻭﺃﻋﺠ ‪‬‬
‫ﺐ ﻓﻘـﺎﻝ‬
‫ﻒ "ﹸﺃ‪‬ﺑ ‪‬ﻲ" ﺃﻱ ﺍﺑ ‪‬ﻦ ﻛﻌ ﹴ‬
‫ﺤ ‪‬‬
‫ﻆ ﹸﻏ‪‬ﻨﺪ‪‬ﺭ ﻭﻛﻴﻒ ﺻ ‪‬‬
‫ﺍﳊﺎﻓ ‪‬‬
‫ﺤﻔﹶﻪ ﻏﻨـﺰﺓ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﻟـﻪ ﺍﻟﻜﻤـﺎ ﹸﻝ‬ ‫"ﹶﺃﺑﹺﻲ"‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺻ ‪‬‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺚ ﺑﻌﻴﹺﻨﻪ ﺃﻭﺿـ ‪‬ﺢ‬
‫ﻒ ﻫﺬﺍ ﺍﳊﺪﻳ ‪‬‬
‫ﻭﻣﺎ ﳓ ‪‬ﻦ ﻓﻴﻪ ﻣﻦ ﺗﺼﺤﻴ ‪‬‬
‫ﻱ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤـ ‪‬ﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‪:‬‬‫ﺑﻴﺎ ‪‬ﻥ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﺎﳌﺮﻭ ‪‬‬
‫)ﻭﺃﺧﺸﻰ ﺷﻰ ٍﺀ ﻋﻨﺪﻱ( ﻭﻋﻨﺪ ﻋﺒ ‪‬ﺪ ﺍﻟـﺮﺯﺍﻕ ﰲ ﻣـﺼ‪‬ﻨﻔ‪‬ﻪ‪:‬‬
‫ﺕ ﺇﱃ ﺭﺳﻢ ﺍﻟﻜﻠﻤـﺘﲔ‬ ‫)ﻭﺃﺣﺴ ‪‬ﻦ ﺷﻰ ٍﺀ ﻋﻨﺪﻱ(‪ ،‬ﻭﺇﺫﺍ ﻧﻈﺮ ‪‬‬
‫ﺖ ﺍﻟﺘﺸﺎﺑ‪‬ﻪ ﺑﲔ ﺃﺧﺸﻰ ﻭﺃﺣﺴﻦ ﻭﻟﻮ ﻛﺘﺒﻨﺎﳘﺎ ﺑﻐﲑ ﻧﻘـﻂ‬ ‫ﺭﺃﻳ ‪‬‬
‫ﻫﻜﺬﺍ‪) :‬ﺃﺣﺴﻰ ﻭ ﺃﺣـﺴﻦ( ﻟﻌﺮﻓﺖ ﻳﻘﻴﻨ‪‬ﺎ ﻣﺪﻯ ﺳﻬﻮﻟ ‪‬ﺔ‬
‫ﺍﻷﻣﺮ‪.‬‬
‫ﺍﳍﻴـﺜﻢ‪،‬‬
‫ِ‬ ‫ﺚ ﻋﻦ ﺃﰊ‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺷﻴﺒ ﹶﺔ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬
‫ﺖ‬
‫ﺶ ﻻ ﺃﰊ ﺍﳍﻴﺜ ﹺﻢ‪ ،‬ﻭﻗﺪ ﺭﺃﻳ ‪‬‬
‫ﻭﺇﳕﺎ ﻫﻮ ﻋﻦ ﺍﳍﻴﺜ ﹺﻢ ﺃﻱ ﺍﺑ ﹺﻦ ﺣﻨ ﹴ‬

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‫ﺐ ﺍﻟـﺮﲪٰ ﹺﻦ‬ ‫ﺙ ﺍﻟﺪﻳﺎ ﹺﺭ ﺍﳍﻨﺪﻳ ‪‬ﺔ ﺍﻟﺸﻴ ﹺﺦ ﺣﺒﻴ ﹺ‬
‫ﺑﻌﺪ‪‬ﻫﺎ ﺗﺼﺮﻳ ‪‬ﺢ ﳏ ّ‪‬ﺪ ‪‬‬
‫ﻕ ﻓﻘﺎﻝ‪ :‬ﻭﺭﻭﺍﻩ‬ ‫ﻒ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍ ﹺ‬‫ﺍﻷﻋﻈﻤ ّﹺﻲ ﰲ ﲢﻘﻴﻘ‪‬ﻪ ﻋﻠﻰ ﻣﺼ‪‬ﻨ ‪‬‬
‫ﺏ ﺍﳍﻴﺜ ‪‬ﻢ ﺑ ‪‬ﻦ‬
‫ﺍﺑ ‪‬ﻦ ﺃﰊ ﺷﻴﺒ ﹶﺔ ﻋﻦ ﺃﰊ ﺍﳍﻴﺜ ﹺﻢ ﻭﻫﻮ ﺧﻄﹲﺄ‪ ،‬ﻭﺍﻟﺼﻮﺍ ‪‬‬
‫ﺶ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ‪.‬‬ ‫ﺣﻨ ﹴ‬
‫ﺗﻨﺒﻴ ‪‬ﻪ ﻣﻬﻢ‪:‬ﱂ ﻳﺬﻛﺮﻭﺍ ﺭﻭﺍﻳ ﹶﺔ ﺷﻌﺒ ﹶﺔ ﻋﻨﻪ ﻟﺴﺒ ﹴ‬
‫ﺐ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻗﺎﳍﺎ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻘﻄﹼﺎﻥ‪:‬‬
‫ﺙ ﺇﺫﺍ‬ ‫ﺏ ﺭﻭﺍ ‪‬ﺓ ﺍﶈـ ّ‪‬ﺪ ‪‬‬
‫ﺠ ﹺﺮ ﻋﺎﺩ ﹸﺓ ﺍﶈ ‪‬ﺪّﺛﲔ ﺑﺎﺳـﺘﻴﻌﺎ ﹺ‬
‫ﱂ ‪‬ﺗ ‪‬‬
‫ﺫﻛﺮﻭﻩ‪ ،‬ﻭﺇﳕﺎ ﻳﺬﻛﺮﻭﻥ ﻣﻨﻬﻢ ﺇﻣﺎ ﻣ‪‬ﻦ ﺍﺷﺘﻬﺮ ﺑﺎﻷﺧﺬ ﻋﻨﻪ ﺃﻭ‬
‫ﺴﺮ‪‬ﺍ‬
‫ﻣﻦ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻨﻪ ﺗﻔﺨﻴﻢ ﻟﻪ ﺃﻭ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﻣﺘﻴـ ِّ‬
‫‪‬ﻣ ‪‬ﻤ ‪‬ﻜﻨ‪‬ﺎ‪ ،‬ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﳌﻦ ﻧﻈﺮ ﰲ ﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻓﺮﺃﻯ ﻣـﺜﻼ‬
‫ﺃﺑﺎ ﻛﺒﺸﺔ ﺍﻟﺴﻠﻮﱄ ﺭﻭﻯ ﻋﻨﻪ ﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﺃﻥ ﻳﻈﻦ ﺃﻧﻪ‬
‫ﱂ ﻳﺮ ﹺﻭ ﻋﻨﻪ ﻏﲑ‪‬ﻩ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻮﺟﺪ ‪‬ﻣﻤ‪‬ﻦ ﻳﺮﻭﻱ ﻋﻨـﻪ ﲨﺎﻋـ ﹲﺔ‬
‫ﺳﻮﻯ ﻣ‪‬ﻦ ﹸﺫﻛ‪‬ﺮ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﱂ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺬﻫﱯ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻓﻠﻌﻠﹼﻪ ‪‬ﻟ‪‬ﻨﺪ‪‬ﻭ ﹺﺭ ﺭﻭﺍﻳﺘ‪‬ﻪ ﻋﻨﻪ‪ ،‬ﻭﻟﻌﱠﻠ ‪‬ﻪ ﻟﻈﹺﻨّﻬﻢ ﺃﻧﻪ ﺍﳍﻴﺜﻢ‬
‫ﺑﻦ ﺣﺒﻴﺐ ﻫﺬﺍ ﻭﱂ ﻳﻄﱠﻠﻊ ﺃﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺭﻭﺍﻳﺘ‪‬ﻪ ﻋﻦ ﺍﳍﻴﺜ ﹺﻢ‬
‫ﻒ ﺇﱃ ﻫـﺬﺍ ﻗﻠـ ﹶﺔ‬ ‫ﺿ ‪‬‬‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃ ‪‬‬ ‫ﺑﻦ ﺣﻨﺶ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻟﻜﻤﺎ ﹶﻝ ِ‬
‫ﻉ ﻋﻠﻰ ﺣﺎ ﹺﻝ ﻛﺜ ﹴﲑ ﻣﻦ ﺍﻟﺮﻭﺍ ‪‬ﺓ ﻋﻠﻰ ‪‬ﺳ ‪‬ﻌ ‪‬ﺔ ﺍ ‪‬ﻃّﻼﻋ‪‬ﻬـﻢ‬ ‫ﺍﻻ ‪‬ﻃّﻼ ﹺ‬
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‫ﺶ ﻓﺈ ﹼﻥ ﺍﷲ‬
‫ﻕ ﻣﺜﺎ ﹴﻝ ﻫﻮ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨ ﹴ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﺻﺪ ‪‬‬
‫ﺐ ﻋﻦ ﺣﺎﻟﻪ‪.‬‬ ‫ﺐ ﻏﺮﻳ ‪‬‬ ‫ﺴ ‪‬ﺮ ﲨ ‪‬ﻊ ﻣﺎ ﻫﻮ ﻋﺠﻴ ‪‬‬
‫ﻳ‪‬‬
‫ﺚ‬
‫ﺖ ﻟﻴ ﹶ‬
‫ﻭﻣﺜﺎ ﹸﻝ ﻣﺎ ﳓ ‪‬ﻦ ﻓﻴﻪ ﺃﻧﻪ ﱂ ﻳﺬﻛﺮ ﺃﺣ ‪‬ﺪ ﻓﻴﻤﺎ ﻋﻠ‪‬ﻤ ‪‬‬
‫ﻱ ﻏـ ‪‬ﲑ ﺃﰊ ﺃﲪـ ‪‬ﺪ‬ ‫ﺑ ‪‬ﻦ ﺃﰊ ﺳﻠﻴ ﹴﻢ ﺭﺍﻭﻳ‪‬ﺎ ﻋﻦ ﺃﰊ ﺷﻌﺒ ﹶﺔ ﺍﻟﺒﻜﺮ ّﹺ‬
‫ﺍﳊﺎﻛﻢ‪.‬‬
‫ﻭﻳﺆّﹺﻳﺪ‪‬ﻩ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻌﻴﻨﻪ ﻋﻨﺪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﺑـﻦ‬
‫ﺃﰊ ﺷﻴﺒ ﹶﺔ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻣﺼ ‪‬ﺮﺣ‪‬ﺎ ﺑﺎﲰ‪‬ﻪ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‪.‬‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﻋﻠﻰ ﺗﻘﺪﻳ ﹺﺮ ﻛﻮ ‪‬ﻥ ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﺒﻴ ﹴ‬
‫ﺐ ﲰ ‪‬ﻊ ﺍﺑ ‪‬ﻦ ﻋﻤ ‪‬ﺮ‬
‫ﺶ ﺛﻘ ﹰﺔ ﻭﻳﻘ ﹺﻮّﻱ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﺬﻟﻚ ﻳﺰﻳ ‪‬ﺪ ﺍﳍﻴﺜ ‪‬ﻢ ﺑ ‪‬ﻦ ﺣﻨ ﹴ‬
‫ﺝ ﺇﱃ‬ ‫ﺭﻭﺍﻳﺘ‪‬ﻪ ﻟﺪﻻﻟﺘ‪‬ﻪ ﻋﻠﻰ ﻛﻤﺎ ﹺﻝ ﺿﺒﻄ‪‬ﻪ‪ ،‬ﻟﻜﻦ ﺫﻟﻚ ﳛﺘـﺎ ‪‬‬
‫ﺝ ﺇﱃ‬ ‫ﺕ ﲰﺎ ‪‬ﻋ ‪‬ﻪ ﻣﻦ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﻴﺤﺘـﺎ ‪‬‬ ‫ﺇﺛﺒﺎ ‪‬‬
‫ﺼّﻬﻢ ﺑﺄﻧﻪ ﻋﻨﻌ ‪‬ﻦ ﻋﻦ ﺍﻟﺼﺤﺎﺑ ‪‬ﺔ ﻭﺭﻭﺍﻳﺎﺗ‪‬ﻪ‬ ‫ﻑﻧ‪‬‬ ‫ﺺ ﻋﻠﻰ ﺧﻼ ‪‬‬ ‫ﻧ ّﹴ‬
‫ﻱ ﻭﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﻣﺮﺍﺳﻴﻞ‪.‬‬ ‫ﻋﻨﻬﻢ ﻋﻠﻰ ﻗﻮ ﹺﻝ ﺍﳌ ‪‬ﺰ ّﹺ‬
‫ﺖ ﻗﺪﳝ‪‬ﺎ ﰲ ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎﺡ ﻟﻠﻌﺮﺍﻗﻲ ﺃﻥ ﺍﳍﻴﺜ ‪‬ﻢ ﺑ ‪‬ﻦ‬
‫ﻭﺭﺃﻳ ‪‬‬
‫ﺣ‪‬ﻨﻴﺶ ﺭﻭﻯ ﻋﻨﻪ ﺳﻠﻤﺔ ﺑﻦ ﹸﻛﻬﻴ ﹴﻞ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪،‬‬

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‫ﻣﻊ ﺃﻧﻪ ﺫﻛﺮ ﻧﻔﺲ ﺍﻟﻨﺺ ﺃﻧﻪ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣـﻨﺶ ﺭﺩ‪‬ﺍ ﻋﻠـﻰ‬
‫ﺼّﻪ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺍﺑﻦ ﺣﻨﺶ ﰲ ﺷﺮﺣ‪‬ﻪ‬ ‫ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻣﻊ ﻧ ‪‬‬
‫ﻋﻠﻰ ﺃﻟﻔﻴﺘ‪‬ﻪ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘـﺼﺤﻴﻔﺎﺕ ﻓﻬـﻲ‬
‫ﻋﺠﻴﺒ ﹲﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺨﺺ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﺤﺮﻳﺮﺍﺕ‪،‬‬
‫ﺐ ‪‬ﻧﺴ‪‬ﺎﺧ‪‬ﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﻗﻴﻞ ﻗﺪﳝ‪‬ﺎ‪ :‬ﺀﺍﻓ ﹸﺔ ﺍﻟﻜ‪‬ﺘ ﹺ‬
‫ﺐ‬
‫ﺕ ﺍﻟﻘﺒﻴﺤ ‪‬ﺔ ﺟﺪ‪‬ﺍ ﺍﳌﺜﲑ ‪‬ﺓ ﻟﻠﻌﺠ ﹺ‬
‫ﺾ ﺍﻟﺘﺼﺤﻴﻔﺎ ‪‬‬
‫ﻓﺎﺋﺪ ﹲﺓ ﰲ ﺑﻌ ﹺ‬
‫ﺟﺪ‪‬ﺍ ﻣﻊ ﺗﻔﺼﻴ ﹴﻞ ﻣﻔﻴﺪ‪:‬‬
‫ﺕ ﺍﳌﻀﺤﻜ ‪‬ﺔ ﺍﳌﺒﻜﻴ ‪‬ﺔ ﻣﺎ ﺭﺃﻳﺘ‪‬ﻪ ﰲ‬ ‫ﻣ‪‬ﻦ ﻋﺠﻴﺐ ﺍﻟﺘﺼﺤﻴﻔﺎ ‪‬‬
‫ﺕ ﺍﳌﻨﻈﻮﻣ ‪‬ﺔ ﺍﻟﺒﻴﻘﻮﻧﻴ ‪‬ﺔ ﻋﻨﺪ ﻗﻮ‪‬ﻟﻪ‪:‬‬
‫ﺇﺣﺪﻯ ﳐﻄﻮﻃﺎ ‪‬‬
‫ﺚ ‪‬ﻋﺪ‪‬ﻩ‬
‫ﻭﺫ‪‬ﻱ ﻣ ‪‬ﻦ ﹾﺍﻗﺴﺎ ﹺﻡ ﺍﳊﺪﻳ ‪‬‬
‫ﻭﻛـ ﱡﻞ ﻭﺍﺣـ ‪‬ﺪ ﺃﺗـﻰ ﻭ ‪‬ﺣﺪ‪‬ﻩ‬
‫ﻓﺼﺤ‪‬ﻔﻬﺎ ﺍﻟﻨﺎﺳ ‪‬ﺦ‪ :‬ﻭﹶﻗ ﱠﻞ ﻭﺍﺣﺪﺍﱐ ﻭﺣﺪ ﹲﺓ‪.‬‬
‫ﻭﻻ ﺃﺩﺭﻱ ﻫﻞ ﻳﻌﻲ ﺍﻟﻨﺎﺳﺦ ﻣﺎ ﻳﻜﺘﺒ‪‬ﻪ ﺃﻡ ﻣـﺎﺫﺍ‪ ،‬ﻓﻘـﺪ‬
‫ﺐ ﰲ ﺣﻴﺎﺗ‪‬ﻪ ﻫﻮ ﻫـﺬﺍ‬ ‫ﺖ ﰲ ﻛﻮﻧﹺﻪ ﻋﺮﺑﻴ‪‬ﺎ ﻭﺃ ‪‬ﻭ ﹶﻝ ﻣﺎ ﻛﺘ ‪‬‬
‫ﺷﻜﻜ ‪‬‬
‫ﱳ‪ ،‬ﺃﻭ ﳓﻦ ﱂ ﻧﺴﺘﻄﻊ ﺃﻥ ﻧﺪﺭ ‪‬ﻙ ﻛﹸﻨ ‪‬ﻪ ﻣﺮﺍﺩ‪‬ﻩ ﻓﻤﺎ ﺳﻴﺄﰐ ﺳﻴﺜﲑ‬ ‫ﺍﳌ ‪‬‬
‫ﻚ ﻭﳚﻌﻠﻚ ﺗﺘﺮﺩ ‪‬ﺩ ﰲ ﺍﳊﻜ ﹺﻢ ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ‪.‬‬‫ﻋﺠ‪‬ﺒ ‪‬‬

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 ‫ﻒ ﻗﻮ ﹶﻝ ﺍﻟﺒﻴﻘﻮﱐ‪:‬‬
‫ﺤ ‪‬‬
‫ﻓﻘﺪ ﺻ ‪‬‬
‫ﺢ ﻭﻫﻮ ﻣﺎ ﺍﺗﺼ ﹾﻞ‬
‫ﺃﻭﻟﹸﻬﺎ ﺍﻟﺼﺤﻴ ‪‬‬
‫ﺇﺳﻨﺎ ‪‬ﺩ ‪‬ﻩ ﻭﱂ ﻳﺸﺬﹼﱠ ﺃﻭ ﻳ‪‬ﻌﻞﹼ‬
‫ﺴ ﹺﻞ‬
‫ﺸ ‪‬ﺪﺍ ﻭﻳﻌ ِ‬
‫ﻓﺤﺪ‪‬ﺙ ﻭﻻ ﺣﺮﺝ ﻓﻘﺪ ﺟﻌﻠﻬﺎ‪ :‬ﺍﻟﻨﺎ ‪‬ﺩ ﹸﺓ ﻭﱂ ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﻨﺎ ‪‬ﺩ ﹸﺓ ﻫﻲ ﺍﻟﺸﺎﺭﺩ ﹸﺓ ﺍﻟﻨﺎﻓﺮﺓﹸ‪ ،‬ﻓﻜﺄﻧﻪ ﻋﻠﻰ ﻫـﺬﺍ ﺃﺭﺍ ‪‬ﺩ ﺃﻥ‬
‫ﺚ ﻓﻠـﻢ‬ ‫ﺍﻟﺒﻌﲑ ﻧﺎ ‪‬ﺩ ﹲﺓ ﻭﺻﺎﺣﺒﺎ ‪‬ﻩ ﱂ ﻳﺸﺪ‪‬ﺍﻫﺎ ﻓﺸﺮﺩﺕ‪ ،‬ﺃﻣﺎ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﻳﻌﺴِﻞ ﺃﻱ ﱂ ﻳ‪‬ﺴﺮﻉ ﰲ ﻃﻠﺒﹺﻬﺎ ﻭﻟﻌﻠﻪ ﺣﺰﻧ‪‬ﺎ ﻋﻠﻴﻬـﺎ ﱂ ﻳﻌـﺪ‬
‫ﻳﺪﺭﻱ ﻛﻴﻒ ﻳﺘﺼﺮ‪‬ﻑ‪.‬‬
‫ﻓﻼ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠـ ّﹺﻲ ﺍﻟﻌﻈـﻴ ﹺﻢ‪ ،‬ﻓﻬـﺬﻩ‬
‫ﺚ ﻭﻟﻴﺴﺖ ﺟﺰﺀًﺍ ﻣﻦ ﺣﻴﺎ ‪‬ﺓ ﺍﳊﻴـﻮﺍ ‪‬ﻥ‬ ‫ﺍﳌﻨﻈﻮﻣ ﹸﺔ ﰲ ﻋﻠ ﹺﻢ ﺍﳊﺪﻳ ‪‬‬
‫ﻱ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺪ ﻳﻜﻮﻥ ﺗﻌﻠﹼﻢ ﺍﻟﻜﺘﺎﺑ ﹶﺔ ﻋﻠﻰ‬‫ﺍﻟﻜﱪﻯ ﻟﻠ ‪‬ﺪﻣ‪‬ﲑ ‪‬‬
‫ﺐ‬
‫ﻳ ‪‬ﺪ ﺃﺣ ‪‬ﺪ ﺭ‪‬ﻋﺎ ‪‬ﺓ ﺍﻹﺑﻞ‪ ،‬ﻭﺳﻴﺄﰐ ﰲ ﺀﺍﺧﺮ ﻫﺬﻩ ﺍﻟﻔﺎﺋﺪ ‪‬ﺓ ﺳـﺒ ‪‬‬
‫ﺷﺮﺣﻲ ﳍﺎ ﻭﲣﺮﳚﹺﻬﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﺍﻟﺒﻴﻘﻮﱐ‪:‬‬
‫ﻣﺘﺮﻭﻛﹸﻪ ﻣﺎ ﻭﺍﺣ ‪‬ﺪ ﺑﻪ ﺍﻧﻔﺮﺩ‬
‫ﻭﺃﲨﻌﻮﺍ ﻟﻀ‪‬ﻌ ‪‬ﻔ ‪‬ﻪ ﻓ ‪‬ﻬﻮ ﻛ ‪‬ﺮﺩْ‪‬‬

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 ‫ﺠﻤﻮﺍ ﺍﻟﻀﻌﻔ ﹸﺔ‬
‫ﺤ‪‬‬‫ﻓﺼﺤ‪‬ﻔﻪ ﻗﺎﺋﻼ‪ :‬ﻭﹶﻟ ‪‬‬
‫ﺚ(‪ ،‬ﻭﻟﻮ ﺩﺭﻯ ﻫﺬﺍ‬ ‫ﻭﻫﺬﺍ ﻣﻨﻪ ﻋﻠﻰ ﻟﻐ ‪‬ﺔ )ﺃﻛﹶﻠﻮﱐ ﺍﻟﱪﺍﻏﻴ ﹸ‬
‫ﻒ ﻣﻌﲎ ﺍﻟ‪‬ﺘﹶﻠﺤﺠﻢ ﳋﺠ ﹶﻞ ﻣﻦ ﻧﻔﺴِﻪ‪ ،‬ﻓـﺈ ﹼﻥ ﺃﺻـﻠﹶﻬﺎ‬ ‫ﺤ ‪‬‬‫ﺍﳌﺼ ّ‪‬‬
‫ﻉ ﺑﺎﻟﺸﻰ ِﺀ‪ ،‬ﻓﻬﻞ‬
‫ﺖ ﺍﳍﺎ ُﺀ ﺣﺎﺀً‪ ،‬ﻭﺍﻟﺘﻠﻬﺠﻢ ﺍﻟﻮﻟﻮ ‪‬‬ ‫ﺍﻟﺘﻠﻬﺠ‪‬ﻢ ﹸﻗﻠ‪‬ﺒ ‪‬‬
‫ﺃﺭﺍ ‪‬ﺩ ﺃﻥ ﺍﻟﻀﻌﻔﺎ َﺀ ﺃﹸﻭ‪‬ﻟﻌ‪‬ﻮﺍ ﺑﺮﻭﺍﻳ ‪‬ﺔ ﺍﻟﻀﻌﻴﻒ ﺃﻡ ﻣﺎﺫﺍ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﺝ ﺇﱃ ﺗﺮﲨﺎﻥ‪.‬‬ ‫ﻣﺎﺫﺍ ﻳﺮﻳ ‪‬ﺪ ﺃﻥ ﻳﻘﻮﻝ ﻓﺈﻥ ‪‬ﺗﺮﲨﺎﻧ‪‬ﻪ ﳛﺘﺎ ‪‬‬
‫ﰒ ﺧﺘﻤﻬﺎ ﺑﻘﻮﻝ ﺍﻟﺒﻴﻘﻮﱐ‪:‬‬
‫ﻭﻗﺪ ﺃﺗﺖ ﻛﺎﳉﻮﻫ ﹺﺮ ﺍﳌﻜﻨﻮ ‪‬ﻥ‬
‫ﲰﻴﺘ‪‬ﻬﺎ ﻣﻨﻈﻮﻣ ﹶﺔ ﺍﻟ‪‬ﺒﻴ ﹸﻘﻮﱐ‬
‫ﺖ ﻛﻤﺎ ﳉﻮﻫ ﹺﺮ ﺍﻟﻜﹸﻨﻮﻥ‪.‬‬
‫ﻓﺼﺤ‪‬ﻔﻬﺎ‪ :‬ﻭﻗ ‪‬ﺪﺍ ‪‬ﺗ ‪‬‬
‫ﺸ ‪‬ﻖ ﰲ ﺍﻟـﺼﺨﺮ ‪‬ﺓ‪،‬‬ ‫ﺖ ﺃﻳﻀ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﻭﺍﻟﻘ ‪‬ﺪ ﺍﻟﺸ ‪‬ﻖ ﹸﻃﻮﻻﹰ‪ ،‬ﻭﺍﻟﺘ ‪‬‬
‫ﺕ ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻠﲏ ﺃﻧﻈ ‪‬ﺮ‬ ‫ﺐ ﺍﳌﺼﺎﺩﻓﺎ ‪‬‬‫ﷲ ﻣﻦ ﻋﺠﻴ ﹺ‬ ‫ﻭﺇ ﱠﻥ ﻫﺬﺍ ﻭﺍ ِ‬
‫ﻭﺃﺗﻌﺠﺐ‪ ،‬ﻓﻬﻞ ﻫﻮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﺭﺟ ‪‬ﺔ ﻣﻦ ﺍﳉﻬ ﹺﻞ ﺃﻡ ﻋﺎ ﹲﱂ ﰲ‬
‫ﺴ ‪‬ﻦ ﻣﻦ ﻋﻠ ﹺﻢ ﺍﳊﺪﻳﺚ ﺷﻴﺌﺎ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣـﺎ ﹴﻝ‬ ‫ﺍﻟﻠﻐ ‪‬ﺔ ﻻ ﻳ‪‬ﺤ ِ‬
‫ﻓﻬﻮ ﺇﻣ‪‬ﺎ ﺇﻣﺎﻡ ﻋﺎ ﹲﱂ ﳎﻨﻮﻥ ﺃﻭ ﺟﺎﻫ ﹲﻞ ﻣﻐﺒﻮﻥ‪ ،‬ﳓ ‪‬ﻤ ‪‬ﺪ ﺍﷲ ﻋﻠـﻰ‬
‫ﻧﻌﻤ ‪‬ﺔ ﺍﻟﻌﻘﻞ‪.‬‬

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 ‫ﷲ ﺑﻜـﺜ ﹴﲑ ﻣـﻦ‬ ‫ﺖ ﻛ ﱠﻞ ﻫﺬﺍ‪ ،‬ﻓﻼ ﺗﻐﺘ ‪‬ﺮ ﺭﻋﺎ ‪‬ﻙ ﺍ ُ‬ ‫ﻓﺈﺫﺍ ﺭﺃﻳ ‪‬‬
‫ﱄ‬‫ﻅ ﻭﳏـﺎﻭﻻﺗ‪‬ﻬﻢ ﱠ‬ ‫ﺕ ﺍﳌﺨﺎﻟﻔﲔ ﻭﺗﻼﻋﺒﺎﺗ‪‬ﻬﻢ ﺑﺎﻷﻟﻔـﺎ ‪‬‬ ‫ﲢﺎﻳﻼ ‪‬‬
‫ﺹ ﺣﱴ ﻻ ﻳﺴ‪‬ﻠّﻤﻮﺍ ﻟﻠﺨﺼﻢ ﻭﻟﻮ ﻛﺎﻥ ﳏﻘ‪‬ـﺎ‪،‬‬ ‫ﻕ ﺍﻟﻨﺼﻮ ﹺ‬ ‫ﺃﻋﻨﺎ ﹺ‬
‫ﻼ ﲡ ‪‬ﺪ ﺍﺑ ‪‬ﻦ‬
‫ﻭﺳﻮﺍ ٌﺀ ﰲ ﺃﺻﻮ ﹺﻝ ﺍﻟﺪﻳﻦ ﺃﻡ ﰲ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻓﺈﻧﻚ ﻣﺜ ﹰ‬
‫ﺗﻴﻤﻴ ﹶﺔ ﻳﻘﻮﻝ ﺑﺄ ﹼﻥ "ﺃﺗﻮﺟ‪‬ﻪ ﺇﻟﻴﻚ ﺑﻨﺒﹺﻴّﻚ" ﺃﻱ ﺑﺪﻋﺎ ِﺀ ﻧﺒﹺﻴّﻚ‪ ،‬ﻫﺬﺍ‬
‫ﻉ ﻟﻠﺮﺟـﻞ‬ ‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ‪‬ﻳﺪ ‪‬‬ ‫ﺍﶈﺘﺎ ﹸﻝ ‪‬ﻳﻌﻠ ‪‬ﻢ ﺃ ﹼﻥ ﺍﻟﻨ ‪‬‬
‫ﷲ ﺫ‪‬ﻛﺮ‪‬ﻩ ﻣﺎ ﺃﺧﺒـﺚ‬ ‫ﺑﻞ ﻋﹼﻠﻤ‪‬ﻪ ﻛﻴﻒ ﻳﺪﻋﻮ ﻫﻮ ﺍﺑﺘﺪﺍﺀً‪ ،‬ﻗﺒ‪‬ﺢ ﺍ ُ‬
‫ﲢﺎﻳﻼﺗ‪‬ﻪ ﺍﳌﻜﺸﻮﻓ ﹶﺔ‪ ،‬ﳛ ﹺﺮّﻑ ﻫﺬﺍ ﺑﺪﻋﻮﻯ ﺍﻟﺘﻔﺴ ﹺﲑ ﻭﻳﺘﺮ ‪‬ﻙ ﻗﻮﻝ‬
‫ﻋﺜﻤﺎ ﹶﻥ ﺍﻟﺪﺍﺭﻣ ّﹺﻲ ﺍﳌﺸّﹺﺒ ‪‬ﻪ )ﻟﻮ ﺷﺎﺀ ﺍﷲ ﻻﺳﺘﻘ ‪‬ﺮ ﻋﻠـﻰ ﻇﻬـ ﹺﺮ‬
‫ﺵ ﻋﻈﻴﻢ( ﻋﻠﻰ ﻇﺎﻫﺮﹺﻩ‬ ‫ﺑﻌﻮﺿ ‪‬ﺔ ﻓﺎﺳﺘﻘﻠﹼﺖ ﺑﻪ ﻗﺪﺭﺗ‪‬ﻪ ﻋﻠﻰ ﻋﺮ ﹴ‬
‫ﺵ ﻭﻳﻨــﺰ ﹸﻝ‬ ‫ﻭﻳﺴﺘﺪ ﱡﻝ ﺑﻪ ﻭﻳﺰﻋ ‪‬ﻢ ﺃﻥ ﻣﻌﺒﻮﺩ‪‬ﻩ ﻳﺒﻘﻰ ﻋﻠﻰ ﺍﻟﻌﺮ ﹺ‬
‫ﺇﱃ ﲰﺎ ِﺀ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ ﻣﺎ ﻳﺰﺍﻝ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣـﻦ‬
‫ﻫﺬﺍ ﺍﻟﻜﻔ ﹺﺮ ﺍﻟﺸﻨﻴ ﹺﻊ ﻭﺍﻟﻮﺛﻨﻴ ‪‬ﺔ ﺍﶈﻀ ‪‬ﺔ ﻭﻻ ﻳﺪﺭﻱ ﻫﺬﺍ ﺍ‪‬ﺴ ‪‬ﻢ ﺃﻧﻪ‬
‫ﻳﻌﺒﺪ "ﻣﻄﹼﺎﻃﹰﺎ" ‪‬ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺸﻨﻴﻌ ‪‬ﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﺍﻹﺳﻼ ‪‬ﻡ‬
‫ﺟﺎ َﺀ ﶈﺎﺭﺑ ‪‬ﺔ ﺍﻟﻮﺛﻨﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺟﻌ ﹶﻞ ﺍﻟﻮﺛﻨﻴ ﹶﺔ ﺇﺳﻼﻣ‪‬ﺎ ﳏﻀ‪‬ﺎ‪ ،‬ﻗﺎﺗﻞ‬
‫ﻚ ﺑﺈﺫﻥ ﺍﷲ ﺗﺮﻯ ﰲ ﻛﺘﺎﰊ‬ ‫ﺍﷲ ﻫﺬﺍ ﺍﻟﺘﺠﺴﻴ ‪‬ﻢ ﻭﺍﻟﻮﺛﻨﻴﺔﹶ‪ ،‬ﻭﻟﻌﻠ ‪‬‬
‫"ﺻﻴ ‪‬ﺪ ﻣﺎ ﺳﻨﺢ ﻋﻠﻰ ﺯﻭﺍ ﹺﻝ ﺍﻟﺘﺮﺡ" ﻭﻫﻮ ﺣﺎﺷﻴ ﹲﺔ ﻋﻠﻰ ﺷـﺮﺡ‬

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‫ﺍﻹﻣﺎ ﹺﻡ ﺍﺑ ﹺﻦ ﲨﺎﻋ ﹶﺔ ﻋﻠﻰ ﻗﺼﻴﺪ ‪‬ﺓ "ﻏﺮﺍﻣﻲ ﺻـﺤﻴﺢ" ﻛﻴـﻒ‬
‫ﺕ ﻟﻠﻔﺎﺋﺪ ‪‬ﺓ ﻓﻘﻂ‪ ،‬ﻣﻊ ﻋﻠﻤـﻲ‬
‫ﺖ ﺗﻮﺟﻴ ‪‬ﻪ ﺇﺣﺪﻯ ﺍﻟﻌﺒﺎﺭﺍ ‪‬‬‫ﺣﺎﻭﻟ ‪‬‬
‫ﺑﺄﺻ ﹺﻞ ﺍﻟﻠﻔﻈ ‪‬ﺔ ﺍﻟﺼﺤﻴﺤ ‪‬ﺔ‪ ،‬ﻓﺮﺍﺟﻌﻪ ﻓﺈﻧ‪‬ﻪ ﻣﻔﻴـﺪ ﺑـﺈﺫﻥ ﺍﷲ‪،‬‬
‫ﺏ ﰲ ﺍﺳﻢ "ﺍﳍﻴـﺜﻢ ﺑـﻦ‬ ‫ﺲ ﲢﺮﻳ ﹺﺮ ﺍﻟﺼﻮﺍ ﹺ‬
‫ﻭﺍﻋﺮﻑ ﻗﺪ ‪‬ﺭ ﻧﻔﻴ ﹺ‬
‫ﺣﻨﺶ"‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‪.‬‬
‫ﻭﻛﻤﺎ ﻇﻬﺮ ﻟﻚ ﻓﺎﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﺛﻘﺔ ﻋﻠﻰ ﻣﺎ ﺭﺃﻳـﺖ‬
‫ﺡ ﻭﻻ ﺗﻌﺪﻳ ﹲﻞ ﻓﺈﻧﻪ ﺭﻭﻯ ﻋـﻦ‬ ‫ﻭﻟﻮ ﻗﻠﻨﺎ ﺑﺄﻧﻪ ﱂ ﻳﺮﺩ ﻓﻴﻪ ﺟﺮ ‪‬‬
‫ﺡ ‪‬ﺣ ‪‬ﺞ ﻣ ‪‬ﻊ ﺳ‪‬ﻴﺪ‪‬ﻧﺎ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ‬
‫ﺍﺛﻨﺎ ‪‬ﻥ ﻭﻇﺎﻫ ‪‬ﺮ ﺃﻣﺮﹺﻩ ﺍﻟﺼﻼ ‪‬‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺻﻠﻰ ﻣﻌﻪ ﻭﺃﺧﺬ ﻋﻨﻪ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺭﻭﺍﻳﺎﺗ‪‬ﻪ ﺗﺸﻬﺪ‬
‫ﺑﺘﻤﺎﻡ ﺿﺒﻄ‪‬ﻪ ﻓﻤﺎﺫﺍ ﺑﻘﻲ ﳍﻢ ﻏ ‪‬ﲑ ﺍﳌﻜﺎﺑ‪‬ﺮﺓ‪ ،‬ﻭﺧـﺼﻮﺻ‪‬ﺎ ﺃﻥ‬
‫ﻱ ﺫﻛﺮﻩ ﻭﱂ ﳚﺮﺣﻪ ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻘﻮﻳ ﹲﺔ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﻟﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪:‬‬
‫ﺑﺎﺏ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺜﻘﺔ ﻋﻦ ﻏﲑ ﺍﳌﻄﻌﻮﻥ ﻋﻠﻴﻪ ﺃ‪‬ﺎ ﺗﻘﻮﻳﻪ‬
‫ﻭﻋﻦ ﺍﳌﻄﻌﻮﻥ ﻋﻠﻴﻪ ﺍ‪‬ﺎ ﻻ ﺗﻘﻮﻳﻪ‬
‫ﺕ‬
‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﻗﺎﻝ ﺳﺄﻟﺖ ﺍﰊ ﻋﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺜﻘـﺎ ‪‬‬
‫ﻒ‬
‫ﻀﻌ ‪‬‬‫ﻋﻦ ﺭﺟ ﹴﻞ ﻏ ﹺﲑ ﺛﻘ ‪‬ﺔ ﳑﺎ ﻳﻘﻮﻳﻪ؟ ﻗﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟ ‪‬‬
‫ﱂ ﺗﻘ ّﹺﻮﻩ ﺭﻭﺍﻳ‪‬ﺘﻪ ﻋﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﳎﻬﻮ ﹰﻻ ﻧ ﹶﻔ ‪‬ﻌﻪ ﺭﻭﺍﻳ ﹸﺔ ﺍﻟﺜﻘ ‪‬ﺔ ﻋﻨﻪ‪.‬‬
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‫ﺖ ﺃﺑﺎ ‪‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹶﺔ ﻋﻦ ﺭﻭﺍﻳـ ‪‬ﺔ‬
‫ﺣﺪﺛﻨﺎ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﻗﺎﻝ ﺳﺄﻟ ‪‬‬
‫ﺍﻟﺜﻘﺎﺕ ﻋﻦ ﺭﺟ ﹴﻞ ﳑﺎ ﻳﻘﻮﻱ ﺣﺪﻳﹶﺜﻪ؟ ﻗﺎﻝ ﺇﻱ ﹶﻟ ‪‬ﻌﻤﺮﻱ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻱ ﰲ ﺍﻟﺘﻮﺛﻴ ﹺﻖ ﻋﻨﻪ‪،‬‬ ‫ﻱ ﻓﻬﻨﺎﻙ ﻣﺎ ﻫﻮ ﻗﻮ ‪‬‬ ‫ﺖ‪ :‬ﺃﻣﺎ ﺍﻟﺒﺨﺎﺭ ‪‬‬ ‫ﻗﻠ ‪‬‬
‫ﻱ ﺍﻟﱵ ‪‬ﺟﺰ‪‬ﻡ ‪‬ـﺎ ﺃﻱ‬ ‫ﻓﺄﻫ ﹸﻞ ﺍﻟﻌ‪‬ﻠ ﹺﻢ ﻳﻌﺮﻓﻮ ﹶﻥ ﺃ ﱠﻥ ﺗﻌﺎﻟﻴ ‪‬ﻖ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫ﺖ‬
‫ﺤ ‪‬‬ ‫ﺃﺗﻰ ‪‬ﺎ ﺑﺼﻴﻐﺔ ﻗﺎﻝ ﻭ ﹶﺫﻛﹶﺮ ﻭ ‪‬ﺭﻭ‪‬ﻯ ﻭ ‪‬ﺣﻜﹶﻰ ﺻﺤﻴﺤ ﹲﺔ ﺻ ‪‬‬
‫ﻋﻨﺪ‪‬ﻩ ﻭﻟﻮﻻ ﺫﻟﻚ ﳌﺎ ﺟﺰﻡ ‪‬ﺎ‪ ،‬ﻗﻠﺖ ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﻗ ‪‬ﻮ ‪‬ﺓ ﺍﻟﻘـﻮ ﹺﻝ‬
‫ﺑﺘﻘﻮﻳ ‪‬ﺔ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺬﻱ ﺳﻜﺖ ﻋﻨﻪ ﰲ ﺗﺎﺭ ‪‬ﳜ ‪‬ﻪ ﺃﻧﻪ ﰲ ﺗﺎﺭﳜ‪‬ـﻪ‬
‫ﻗﺎﻝ‪) :‬ﺍﻟﺮﺑﻴﻊ ﺑ ‪‬ﻦ ﻣﻨﺬﺭ ﻋﻦ ﺃﺑﻴﻪ(‪ .‬ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻪ ﺟﺮﺣ‪‬ـﺎ‪ ،‬ﰒ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ﺑﻌﺪ ﻗﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ‪) :‬ﻗﻮﹸﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ ‪‬ﻣﻦ‬
‫ﺨ ‪‬ﺮﺟﺎ( ﻭﻗﺎﻝ ﺍﻟ ‪‬ﺮﺑﻴ ‪‬ﻊ ﺑ ‪‬ﻦ ‪‬ﺧﹶﺜﻴﻢ‪ :‬ﻣﻦ ﻛﻞ‬
‫ﺠ ‪‬ﻌ ﹾﻞ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫‪‬ﻳﺘ‪ ‬ﹺﻖ ﺍ َ‬
‫ﻣﺎ ﺿﺎﻕ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺼ ‪‬ﻐ ‪‬ﺮ‪،‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ‪‬ﺧﹶﺜﻴﻢ ﲟﻌﺠﻤﺔ ﻭﻣﺜﱠﻠﹶﺜﺔ ﻣ‪‬ـ ‪‬‬
‫ﱐ ﻭﺍﺑـ ‪‬ﻦ‬ ‫ﻗﻮﻟﻪ‪) :‬ﻣﻦ ﻛﻞ ﻣﺎ ﺿﺎﻕ ﻋﻠﻰ ﺍﻟﻨﺎﺱ( ﻭﺻﻠﻪ ﺍﻟﻄﱪﺍ ﱡ‬
‫ﺃﰊ ﺣﺎ ﹴﰎ ﻣﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﺮﺑﻴ ﹺﻊ ﺑ ﹺﻦ ﻣﻨﺬ ﹴﺭ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﺃﺑﻴﻪ ﻋـﻦ‬
‫ﺠ ‪‬ﻌ ﹾﻞ ﹶﻟ ‪‬ﻪ‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺧﺜﻴﻢ ﻗﺎﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭ ‪‬ﻣﻦ ‪‬ﻳﺘ‪ ‬ﹺﻖ ﺍ َ‬
‫ﺨ ‪‬ﺮﺟﺎ( ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻝ ﻣﻦ ﻛﻞ ﺷﻰﺀ ﺿﺎﻕ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪‬ﻣ ‪‬‬

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 ‫ﺐ ﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ‬ ‫ﺤ ‪‬‬‫ﺻ‪‬‬‫ﻭﺍﻟﺮﺑﻴﻊ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ‪‬‬
‫ﷲ‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻪ – ﺃﻱ ﻟﻠﺮﺑﻴﻊ ﺑﻦ ‪‬ﺧﺜﹶﻴﻢ‪ -‬ﻟﻮ ﺭﺀﺍ ‪‬ﻙ ﺭﺳﻮ ﹸﻝ ﺍ ِ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َﻷ ‪‬ﺣ‪‬ﺒﻚ‪ .‬ﺃﻭﺭﺩ ﺫﻟﻚ ﺃﲪ ‪‬ﺪ ﰲ ﺍﻟ ‪‬ﺰﻫ‪‬ـ ‪‬ﺪ‬
‫ﺝ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏ ﹺﲑﳘﺎ ﻭﺍﻟﺮﺑﻴﻊ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺑﺴﻨ ‪‬ﺪ ﺟﻴ ‪‬ﺪ ﻭﺣﺪﻳﺜﻪ ‪‬ﻣ ‪‬‬
‫ﺨ ﹺﺮﺟﻮﺍ ﻋﻨﻪ ﻟﻜﻦ ﹶﺫ ﹶﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ‬ﻭﺍﺑـ ‪‬ﻦ ﺃﰊ‬
‫ﺑﻦ ﻣﻨﺬﺭ ﱂ ‪‬ﻳ ‪‬‬
‫ﺕ‬
‫ﺣﺎ ﹴﰎ ﻭﱂ ﻳﺬﻛﺮﺍ ﻓﻴﻪ ﺟﺮ ‪‬ﺣﺎ ﻭ ﹶﺫ ﹶﻛﺮﻩ ﺍﺑﻦ ‪‬ﺣﺒ‪‬ﺎﻥ ﰲ ﺍﻟﺜﻘـﺎ ‪‬‬
‫ﻭﺃﺑﻮﻩ ﻣﺘﻔﻖ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻪ ﻭﺍﻟﺘﺨﺮﻳﺞ ﻋﻨﻪ‪.‬ﺍﻧﺘﻬﻰ ﻛـﻼ ‪‬ﻡ ﺍﺑـﻦ‬
‫ﺣﺠﺮ‪.‬‬

‫ﺖ ﻭﻫﻨﺎ ﻣﺴﺎﺋ ﹸﻞ‪:‬‬ ‫ﻗﻠ ‪‬‬

‫ﻱ ﻋﻦ ﺟﺮﺣ‪‬ﻪ ﰲ ﺍﻟﺘـﺎﺭﻳ ﹺﺦ‬ ‫ﺕ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫‪ -‬ﺍﻷﻭﱃ‪ :‬ﺳﻜﻮ ‪‬‬
‫ﻱ ‪‬ﻟﻴ‪‬ﺠـ ﹺﺰ ‪‬ﻡ ﰲ‬
‫ﻭﺟﺰ ‪‬ﻣ ‪‬ﻪ ﲟ ‪‬ﻌﱠﻠ ‪‬ﻘ ‪‬ﻪ ﰲ ﺻﺤﻴﺤ‪‬ﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﻒ ﺣﺎﺷﺎﻩ ﻭﻫﻮ ﺃﻣ ‪‬ﲑ‬ ‫ﺻﺤﻴﺤ ‪‬ﻪ ﺑﺘﻔﺴ ﹺﲑ ﺀﺍﻳ ‪‬ﺔ ﺷﺮﻳﻔ ‪‬ﺔ ﻋﻦ ﺿﻌﻴ ‪‬‬
‫ﻁ‬
‫ﲔ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﰲ ﺍﻷﻣﺮ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺷﺮ ‪‬‬ ‫ﺍﳌﺆﻣﻨ ‪‬‬
‫ﻁ ﻏﲑﹺﻩ‪ ،‬ﻻﺷﺘﺮﺍ ‪‬ﻃ ‪‬ﻪ ﺃﻣـﻮﺭ‪‬ﺍ‬‫ﺻﺤﻴﺤ‪‬ﻪ‪ ،‬ﻭﺷﺮﻃﹸﻪ ﺃﺷ ‪‬ﺪ ﻣﻦ ﺷﺮ ‪‬‬
‫ﻕ ﺍﻟﻌﺪﺍﻟ ‪‬ﺔ ﻭﺍﻟﻀﺒﻂ‪،‬‬ ‫ﻓﻮ ‪‬‬
‫ﻗﺎﻝ ﺍﻹﺑﻨﺎﺳﻲ ﰲ ﺍﻟﺸﺬﺍ ﺍﻟﻔﻴﺎﺡ ﻣﻦ ﻋﻠﻮﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪:‬‬

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‫ﻭﻻ ﻧﻈﻦ ﺑﺎﻟﺒﺨﺎﺭﻱ ﺃﻥ ﳚﺰﻡ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﻟﻴﺲ ﺑﺼﺤﻴﺢ‬
‫ﻋﻤﻦ ﺟﺰﻡ ﺑﻪ ﻋﻨﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﺼ ‪‬ﺢ ﺫﺍﻙ ﻋﻨﺪ‪‬ﻩ ﻭﻟﻜ ‪‬ﻦ ﻟﻴﺲ ﻋﻠﻰ ﺷﺮ ‪‬ﻃ ‪‬ﻪ ﺍﻟﺬﻱ ﺍﻟﺘﺰ ‪‬ﻣ ‪‬ﻪ‬
‫ﺨ ﹺﺮﺟ‪‬ﻪ ﰲ ﺻﺤﻴﺤ‪‬ﻪ‪ ،‬ﻓﺘﻤﺴ‪‬ﻚ ‪‬ﺎ‪.‬‬ ‫ﺤ ‪‬ﻪ ﲢﺪﻳﺪ‪‬ﺍ‪ ،‬ﻓﻠﻢ ‪‬ﻳ ‪‬‬
‫ﰲ ﺻﺤﻴ ‪‬‬
‫‪ -‬ﺍﻟﺜﺎﻧﻴ ﹸﺔ‪ :‬ﺗﻮﺛﻴ ‪‬ﻖ ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﻟﻠﺮﺑﻴـﻊ ﺑـﺴﻜﻮ‪‬ﺗ ‪‬ﻪ ﻋـﻦ‬
‫ﺗﻀﻌﻴﻒ ﺍﳊﺪﻳﺚ ﻭﻫﺬﺍ ﻋﻨﺪ‪‬ﻩ ﺇﻣﺎ ﺻﺤﻴﺢ ﻭﺇﻣﺎ ﺣﺴﻦ‪ ،‬ﻛﻤﺎ‬
‫ﺍﻟﺘﺰ‪‬ﻡ ﺫﻟﻚ ﰲ ﻣﻘ ‪‬ﺪّﻣ ‪‬ﺔ ﺍﻟﻔﺘﺢ‪.‬‬
‫ﻱ ﺍﺣﺘ ‪‬ﺞ ﺑﺎﻟﺮﺑﻴﻊ ﺑﻦ ﻣﻨﺬﺭ ﰲ ﺗﺎﺭﳜ‪‬ـﻪ‬ ‫‪ -‬ﺍﻟﺜﺎﻟﺜ ﹸﺔ‪ :‬ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﺸ ‪‬ﺮﻗﻲ‪ :‬ﺣﺪﺛﲏ‬
‫ﺤﺎ ‪‬ﻙ ﺑ ﹺﻦ ‪‬ﺷ ‪‬ﺮﺣﹺﺒﻴ ﹶﻞ ﺍ ‪‬ﳌ ‪‬‬
‫ﺍﻟﻜﺒﲑ ﻗﺎﻝ ﰲ ﺗﺮﲨﺔ ﺍﻟﻀ ‪‬‬
‫ﻋﺒﻴﺪ ﻧﺎ ﺍﳊﺴﻦ ﺑﻦ ﻋﻄﻴﺔ ﻋﻦ ﺭﺑﻴﻊ ﺑﻦ ﻣﻨﺬﺭ ﻋـﻦ ﺃﺑﻴـﻪ‪:‬‬
‫ﺭﺣﻠﺖ ﺃﻧﺎ ﻭﺳﻌﺪ ﺑﻦ ﺣﺬﻳﻔﺔ ﻭﺍﻟـﻀﺤﺎﻙ ﺑـﻦ ﺷـﺮﺣﺒﻴﻞ‬
‫ﺍﳌﺸﺮﻗﻲ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻱ ﻣﻌﻨ‪‬ﻰ ﳛﺘ ‪‬ﺞ ﺑـﻪ‪ ،‬ﻓﻬـﻮ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﻋﻨﺪ‪‬ﻩ ﻓﻸ ّﹺ‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪.‬‬
‫ﻳﺘﻜﻠ ‪‬ﻢ ﰲ ﺩﺍﺋﺮ ‪‬ﺓ ﺍﳉﺮ ﹺ‬
‫ﻚ ‪‬ﺎ ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﻳﺪﻟﱡﻚ ﻋﻠﻰ‬ ‫ﺴ ‪‬‬‫ﺲ ﻓﺘﻤ ‪‬‬
‫ﻓﻬﺬﻩ ﻣﻦ ﺍﻟﻨﻔﺎﺋ ﹺ‬
‫ﺶ ﺛﻘﺔ‪ ،‬ﻭﺍﷲ ﺍﳌﻮّ‪‬ﻓ ‪‬ﻖ ﻭﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫ﺃﻥ ﺍﳍﻴﺜ ‪‬ﻢ ﺑ ‪‬ﻦ ﺣﻨ ﹴ‬

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‫ﻭﻛﺬﺍ ﻣﺜﺎﹸﻟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﻮﻝ ﺍﳌﺴﺪﺩ ﰲ ﺣﺪﻳﺚ ﺳ‪‬ـ ّ‪‬ﺪ‬
‫ﺏ ﻋﻠ ّﹴﻲ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ‪ :‬ﺭﻭﺍﻩ ﺍﻟﻄـﱪﺍﱐ ﰲ‬
‫ﺏ ﺇﻻ ﺑﺎ ‪‬‬ ‫ﺍﻷﺑﻮﺍ ﹺ‬
‫ﺍﻷﻭﺳﻂ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻭﱂ ﻳﺮﻭﻩ ﻋﻦ ﺍﳊﻜـﻢ ﺇﻻ‬
‫ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻣﻴﺴﺮﺓ ﺑﻦ ﺷﺮﻳﺢ ﻗﻠﺖ ﻭﻫﻮ ﺣﻔﻴـﺪ ﺍﻟﻘﺎﺿـﻲ‬
‫ﺷﺮﻳﺢ ﺍﻟﻜﻨﺪﻱ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺎﺭﳜﻪ‪ :‬ﲰﻊ ﺍﳊﻜﻢ ﺑـﻦ‬
‫ﻋﺘﻴﺒﺔ ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻪ ﺟﺮﺣﺎ ﻭﺫﻛﺮﻩ ﺍﺑ ‪‬ﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ‪.‬‬
‫ﰒ ﺻﺤﺢ ﺍﳊﺪﻳﺚ ﺍﻋﺘﻤﺎ ‪‬ﺩﺍ ﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺎﻝ ﰲ ﺍﻟﻔـﺘﺢ‪:‬‬
‫ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻗﺎﻝ‪ :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺴﺪ ﺍﻷﺑﻮﺍﺏ ﺍﻟﺸﺎﺭﻋﺔ ﰲ ﺍﳌﺴﺠﺪ ﻭﺗﺮﻙ ﺑـﺎﺏ‬
‫ﻋﻠﻲ‪ .‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻠﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ‪ -‬ﺭﺟﺎﳍﺎ ﺛﻘـﺎﺕ ‪-‬‬
‫ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ‪ :‬ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺳـﺪﺩﺕ ﺃﺑﻮﺍﺑﻨـﺎ ‪.....‬‬
‫ﺍﳊﺪﻳﺚ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﻱ ﻣﺘﺮﺩ ‪‬ﺩ ﺑﲔ ﺍﻟﺼﺤﻴ ﹺﺢ‬
‫ﺖ‪ :‬ﻗﻮﻟﹸﻪ )ﺑﺈﺳﻨﺎﺩ ﻗﻮﻱ(‪ ،‬ﺍﻟﻘﻮ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﻭﺍﳊﺴﻦ ﻭﻫﻮ ﺇﱃ ﺍﻟﺼﺤﻴﺢ ﺃﻗﺮﺏ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻋﻠـﻢ‬
‫ﻕ ﻫﺬﺍ ﻛ‪‬ﻠّﻪ ﺇﳕـﺎ ﺫﻛﺮﺗـﻪ‬‫ﺍﳊﺪﻳﺚ ﻭﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﺛﻘﺔ ﻓﻮ ‪‬‬
‫ﻟﻠﻔﺎﺋﺪﺓ‪.‬‬
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‫ﻭﺍﳋﻼﺻﺔ ﺃﻥ ﺭﻭﺍﻳﺔ ﺍﻟﻘﺮﻗﺴﺎﱐ ﻻ ﺗﻨـﺰﻝ ﻋـﻦ ﺭﺗﺒـﺔ‬
‫ﺍﳊﺴﻦ ﻛﻤﺎ ﻗﻠﺖ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‬
‫ﻭﻫﻨﺎ ﻛﻼ ‪‬ﻡ ﻣﻔﻴ ‪‬ﺪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻭﳏﻤﺪ‬
‫ﺑﻦ ﻣﺼﻌﺐ‪:‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﰲ ﺑﻴﺎﻥ ﺍﻟﻮﻫﻢ ﻭﺍﻹﻳﻬـﺎﻡ ﺭﺩ‪‬ﺍ‬
‫ﺠﻴ‪‬ﺔ" ﻣﺎ ﻧﺼﻪ‪ :‬ﻛـﺬﺍ‬ ‫ﻋﻠﻰ ﺍﳊﺎﻓﻆ ﻋﺒﺪ ﺍﳊﻖ ﻋﻨﺪ ﺫﻛﺮ " ‪‬ﺣ ‪‬‬
‫ﻗﺎﻝ ﰲ ﺣﺠﻴ ﹶﺔ ﺇﻧﻪ ﻻ ﳛﺘﺞ ﺑﻪ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ ﻗﺎﻝ ﻭﺇﳕﺎ ﻫﻮ ﺗﺒﻊ‬
‫ﻱ ﺳﺄﻟﻪ ﻋﻨﻪ ﺍﺑﻨﻪ ﻓﻘﺎﻝ‪" :‬ﻫﻮ ﺷﻴﺦ ﻻ ﳛﺘﺞ‬ ‫ﻓﻴﻪ ﺃﺑﺎ ﺣﺎ ﹴﰎ ﺍﻟﺮﺯﺍ ‪‬‬
‫ﻱ‬
‫ﺸ ‪‬ﺮﻳ ﹺﺢ ﺑ ﹺﻦ ﺍﻟﻨﻌﻤﺎ ‪‬ﻥ ﺍﻟﺼﺎﺋﺪ ّﹺ‬
‫ﲝﺪﻳﺜﻪ‪ ،‬ﺷﺒﻴﻪ ﺑﺎ‪‬ﻬﻮﻝ‪ ،‬ﺷﺒﻴ ‪‬ﻪ ﺑ ‪‬‬
‫ﻭﻫﺒﲑﺓ ﺑﻦ ‪‬ﻳ ﹺﺮﱘ"‬
‫ﻭﻗﺎﻝ ﰲ ﺑﺎﺏ ﺷﺮﻳﺢ‪ :‬ﺇﻥ ﺷﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻭﻫﺒﲑﺓ ﺑﻦ‬
‫ﻳﺮﱘ ﺷﺒﻴﻬﺎﻥ ﺑﺎ‪‬ﻬﻮﻟﲔ ﻻ ﳛﺘﺞ ﲝﺪﻳﺜﻬﻤﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻨﻪ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻭ ‪‬ﻣﻦ ‪‬ﻋ‪‬ﻠ ‪‬ﻤﺖ ﺣﺎﻟﹸـﻪ ﰲ ﲪـ ﹺﻞ‬
‫ﺍﻟﻌﻠ ﹺﻢ ﻭﲢﺼﻴ‪‬ﻠﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻭ‪‬ﻧ ‪‬ﻘﹶﻠﺖ ﻟﻨﺎ ﺳﲑ‪‬ﺗﻪ ﺍﻟﺪﺍﻟـ ﹸﺔ‬
‫ﻋﻠﻰ ﺻﻼ ‪‬ﺣﻪ ﺃﻭ ‪‬ﻋّﹺﺒﺮ ﻟﻨﺎ ﺑﻠﻔﻆ ﻗﺎﻡ ‪‬ﻣﻘﺎﻡ ﻧﻘ ﹺﻞ ﺍﻟﺘﻔﺎﺻﻴ ﹺﻞ ﻣ‪‬ـﻦ‬
‫ﺿﺎ ﻭﳓ ﹺﻮ ﺫﻟﻚ‪ ،‬ﻻ‬ ‫ﻅ ﺍﳌﺼﻄﹶﻠ ﹺﺢ ﻋﻠﻴﻬﺎ ﻟﺬﻟﻚ ﻛﺜﻘ ‪‬ﺔ ﻭ ﹺﺭ ‪‬‬ ‫ﺍﻷﻟﻔﺎ ‪‬‬

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‫ﻳﻘﺒﻞ ‪‬ﻣﻦ ﻗﺎﺋﻞ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﻻ ﳛﺘﺞ ﺑﻪ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟـﻚ ﻣـﻦ‬
‫ﺃﻟﻔﺎﻅ ﺍﻟﺘﻀﻌﻴﻒ ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻀﻌ ﹶﻔﻪ ﲝﺠ ‪‬ﺔ ﻭﻳﺬﻛ ‪‬ﺮ ﺟﺮﺣـﺎ‬
‫ﺴﺮﺍ ﻭﺇﻻ ﱂ ‪‬ﻳﺴﻤ ‪‬ﻊ ﻣﻨﻪ ﺫﻟﻚ ﻻ ﻫﻮ ﻭﻻ ﻏ ‪‬ﲑﻩ ﻛﺬﻟﻚ ﻛﻤﺎ‬ ‫ﻣﻔ ‪‬‬
‫ﻗﺪ ﺟﺮﻯ ﺍﻵﻥ ﻓﺈﻧﻪ ‪ -‬ﺃﻋﲏ ﺃﺑﺎ ﺣﺎ ﹴﰎ ‪ -‬ﱂ ﻳـﺪﻝ ﰲ ﺃﻣـﺮ‬
‫ﻫﺆﻻﺀ ﺑﺸﻰ ٍﺀ ﺇﻻ ﺃ‪‬ﻢ ﻟﻴﺴﻮﺍ ﺑﺎﳌﺸﻬﻮﺭﻳﻦ ﻭﺍﻟﺸﻬﺮ ﹸﺓ ﺇﺿﺎﻓﻴ ﹲﺔ ﻗﺪ‬
‫ﻳﻜﻮﻥ ﺍﻟﺮﺟ ﹸﻞ ﻣﺸﻬﻮ ‪‬ﺭﺍ ﻋﻨ ‪‬ﺪ ﻗﻮ ﹴﻡ ﻭﻻ ﻳﺸﺘﻬﺮ ﻋﻨﺪ ﺀﺍﺧﺮﻳﻦ‪.‬‬
‫ﻒ ﻓـﻴﻤﻦ ﱂ‬ ‫ﻧﻌﻢ ﻟﻮ ﻗﺎﻝ ﻟﻨﺎ ﺫﻟﻚ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺘـﻀﻌﻴ ‪‬‬
‫ﻳ‪‬ﻌﺮﻑ ﺣﺎﻟﹸﻪ ﲟﺸﺎﻫﺪﺓ ﺃﻭ ﺑﺈﺧﺒﺎﺭ ﳐﹺﺒﺮﹴ‪ ،‬ﻛﻨﺎ ﻧﻘﺒﻠﻪ ﻣﻨﻪ ﻭﻧﺘﺮﻙ‬
‫ﺭﻭﺍﻳﺘ‪‬ﻪ ﺑﻪ ﺑﻞ ﻛﻨﺎ ﻧﺘﺮﻙ ﺭﻭﺍﻳﺘ‪‬ﻪ ﻟﻠﺠﻬﻞ ﲝﺎﻟ‪‬ﻪ ﻟﻮ ﱂ ﻧـﺴﻤﻊ‬
‫ﺫﻟﻚ ﻓﻴﻪ‪.‬‬
‫ﻓﺤﺠﻴﺔ ﺍﳌﺬﻛﻮﺭ ﻻ ﻳﻠﺘﻔﺖ ﻓﻴﻪ ﺇﱃ ﻗﻮﻝ ﻣﻦ ﻗـﺎﻝ‪" :‬ﻻ‬
‫ﺕ ﲝﺠﺔ ﻓﺈﻧﻪ ﺭﺟﻞ ﻣﺸﻬﻮﺭ ﻗﺪ ﺭﻭﻯ ﻋﻨﻪ‬ ‫ﳛﺘﺢ ﺑﻪ" ﺇﺫﺍ ﱂ ﻳﺄ ‪‬‬
‫ﺳﻠﻤ ﹸﺔ ﺑ ‪‬ﻦ ﹸﻛﻬ‪‬ﻴ ﹴﻞ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻭﺍﳊﻜﻢ ﺑﻦ ﻋﺘﻴﺒﺔ ﺭ ‪‬ﻭﻭﺍ ﻋﻨـﻪ‬
‫ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻭﻫﻮ ﻓﻴﻬﺎ ﻣﺴﺘﻘﻴﻢ ﱂ ﻳﻌﻬﺪ ﻣﻨـﻪ ﺧﻄـﺄ ﻭﻻ‬
‫ﺍﺧﺘﻼﻁ ﻭﻻ ﻧﻜﺎﺭﺓ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﻜﻮﰲ‪ :‬ﺇﻧﻪ ﺍﻟﻜﻮﰲ ﺗﺎﺑﻌﻲ ﺛﻘـﺔ ﻭﻫـﻮ‬
‫ﻛﻨﺪﻱ‪.‬‬
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‫ﻭﻗﺪ ﻛﺎﻥ ﳚﺐ ﻋﻠﻰ ﺃﰊ ﳏﻤﺪ ‪ -‬ﺑﺎﻋﺘﺒﺎﺭ ﻣﻠﺘ ‪‬ﺰﻣ‪‬ﻪ ﻓﻴﻤﻦ‬
‫ﺭﻭﻯ ﻋﻨﻪ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ﺇﺫﺍ ﱂ ﻳﺴﻤﻊ ﻓﻴﻪ ﲡﺮﳛﺎ ﺃﻥ ﻳﻘﺒﻠﻪ‪،‬‬
‫ﻭﻟﻮ ﱂ ﳚﺪ ﺗﻮﺛﻴﻘﻪ‪.‬‬
‫ﻭﺍﻟﺬﻱ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ﻓﻴﻪ ﻣﻦ ﺍﺑﻦ ﺃﰊ ﺣﺎ ﹴﰎ ﱂ ﻳﻜﻦ ﲡﺮﳛﺎ‪ ،‬ﺇﳕﺎ‬
‫ﻼ ﲝﺎﻟﻪ ﻭﺍﻟﻌﺎ‪‬ﻟ ‪‬ﻢ ﺣﺠﺔ ﻋﻠﻰ ﺍﳉﺎﻫﻞ‪.‬ﺍﻧﺘﻬﻰ ﲝﺮﻭﻓﻪ‬
‫ﻛﺎﻥ ﺟﻬ ﹰ‬
‫ﱯ ﰲ ﺍﻟﺮ ّ‪‬ﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﷲ‬
‫ﺽ ﻋﻠﻴ ‪‬ﻪ ﺍﻟﺬﻫ ‪‬‬
‫ﻭﻫﻮ ﻣﻔﻴﺪ ﺟﺪ‪‬ﺍ ﻭﱂ ﻳﻌﺘﺮ ‪‬‬
‫ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‪.‬‬

‫ﺭﻭﺍﻳ ﹸﺔ ﺃﰊ ﺷ‪‬ﻌﺒﺔ ﻭﻫﻲ ﻗﺼﺔ ﳐﺘﻠﻔﺔ‬

‫ﺴﻨ‪‬ﻲ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑـﺮﺍﻫﻴﻢ ﺍ َﻷﻧ‪‬ﻤـﺎﻃﻲ‬

‫ﺭﻭﺍﻫﺎ ﺍﺑﻦ ﺍﻟ ‪‬‬
‫ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﳉﻨﻴﺪ ﺑﻦ ﻋﻴﺴﻰ ﻗﺎﻻ ﺣﺪﺛﻨﺎ ﳏﻤﻮﺩ ﺑﻦ ﺧ‪‬ﺪﺍﺵ‬
‫ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﺃﰊ ﺷﻌﺒﺔ ﻗﺎﻝ‪:‬‬
‫ﻛﻨﺖ ﺃﻣﺸﻲ ﻣﻊ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﺨﺪﺭﺕ ﺭﺟﻠﻪ‬
‫ﻓﺠﻠﺲ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﺍﺫﻛﺮ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻳﺎ‬
‫ﳏﻤﺪﺍﻩ( ﻓﻘﺎﻡ ﻓﻤﺸﻰ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑ ﹺﻦ ﻧﲑﻭ ‪‬ﺯ ﺍﻷﳕﺎﻃﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﺣﺎﻓﻆ ﺛﻘﺔ ﻣﺸﻬﻮﺭ‪.‬‬
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‫ﺐ ﳏﻤـﺪ ﺑـﻦ‬ ‫ﺾ ﺍﻟﻜﺘ ﹺ‬
‫ﻭﳏﻤﻮﺩ ﺑﻦ ﺧ‪‬ﺪﺍﺵ ‪ -‬ﰲ ﺑﻌ ﹺ‬
‫ﺧ‪‬ﺪﺍﺵ‪ -‬ﻭﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ ﺍﻷﳕﺎﻃﻲ ﺇﳕﺎ ﻫﻮ ﳏﻤـﻮﺩ ﺑـﻦ‬
‫ﺧﺪﺍﺵ ﺇﻣﺎ ‪‬ﻡ ﺛﻘﺔ‪ ،‬ﻛﻤﺎ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻟﻠﺤﺎﻓﻆ ﺍﳌﺰﻱ‪.‬‬
‫ﳏﻤﻮﺩ ﺑﻦ ﺧﺪﺍﺵ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﻟﺜﻘﺔ‪ ،‬ﺃﺑـﻮ ﳏﻤـﺪ‬
‫ﺍﻟﻄﺎﻟﻘﺎﱐ ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ‪.‬‬
‫ﺣﺪﺙ ﻋﻦ ﻫﺸﻴﻢ‪ ،‬ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﻓﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ‪،‬‬
‫ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻭﻋﺒﺎﺩ ﺑﻦ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﺳﻴﻒ ﺑـﻦ ﳏﻤـﺪ‬
‫ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﻃﺒﻘﺘﻬﻢ‪ ،‬ﻓﺄﻛﺜﺮ ﻭ ‪‬ﺟ ‪‬ﻮ ‪‬ﺩ‪.‬‬
‫ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﰲ ﺗﺄﻟﻴﻔﻪ ﻟﻪ‪ ،‬ﻭﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﻭﳛﲕ ﺑﻦ ﺻﺎﻋﺪ ﻭﳏﻤﺪ ﺑـﻦ‬
‫ﻧﲑﻭﺯ ﺍﻻﳕﺎﻃﻲ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﶈﺎﻣﻠﻲ ﻭﺀﺍﺧﺮﻭﻥ‪.‬‬

‫ﺵ ﻫﻮ ﺍﻹﻣﺎ ‪‬ﻡ ﺷﻌﺒﺔﹸ‪ ،‬ﺍﻟﺮﺍﻭﻱ ﺍﻟﺜﺎﱐ ﻋﻦ‬‫ﻭﺃﺑﻮ ﺑﻜ ﹴﺮ ﺑ ‪‬ﻦ ﻋﻴﺎ ﹴ‬

‫ﺍﻹﻣﺎ ﹺﻡ ﻋﺎﺻ ﹴﻢ ﺍﻟﺬﻱ ﺍﺷﺘﻬﺮﺕ ﻗﺮﺍﺀ‪‬ﺗﻪ ﰲ ﺑﻼ ‪‬ﺩ ﺍﻟﺸﺎ ﹺﻡ ﻭﻏ ﹺﲑﻫﺎ‬
‫ﺑﺮﻭﺍﻳ ‪‬ﺔ ﺣﻔﺺ ﻭﻳﻌﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ ﺑﺮﻭﺍﻳﺔ "ﺣﻔﺺ ﻋﻦ ﻋﺎﺻـﻢ"‪،‬‬
‫ﻓﺄﺑﻮ ﺑﻜﺮ ﻫﻮ ﺍﻟﺜﺎﱐ ﻋﻦ ﻋﺎﺻﻢ ﺇﻣﺎﻡ ﰲ ﺍﻟﻘـﺮﺍﺀﺓ ﺛﻘـﺔ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺪﺍﻟﺔ ﻟﻜﻦ ﺭﲟﺎ ﻏﻠﻂ ﻭﻻ ﻳﺆﺛﺮ ﺫﻟـﻚ‬

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‫ﻋﻠﻴﻪ ﻓﻘﺪ ﻭﺻﻒ ﺑﺎﳊﻔﻆ ﻭﺍﻹﺗﻘﺎﻥ ﻭﺻﺤﺔ ﺍﻟﻜﺘـﺎﺏ ﻣـﻊ‬
‫ﺍﻋﺘﻤﺎﺩ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻪ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻛﻤـﺎ ﰲ ﺍﳉـﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﳌﻴﺰﺍﻥ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻱ ﻋﻨﻪ‪:‬‬
‫ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻟﻔﺼ ﹸﻞ ﰲ ﻛﻼ ﹺﻡ ﺍﺑ ﹺﻦ ‪‬ﻋ ‪‬ﺪ ّﹴ‬
‫ﻫﻮ ﻣﻦ ﻣﺸﻬﻮﺭﻱ ﻣﺸﺎﻳﺦ ﺍﻟﻜﻮﻓﺔ ﻭﻣـﻦ ﺍﳌﺨﺘـﺼﲔ‬
‫ﺨﻬﻢ )ﻣﺜ ﹺﻞ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟـﺴﺒﻴﻌﻲ(‬
‫ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﲨﻠﺔ ﻣﺸﺎﹺﻳ ‪‬‬
‫ﻭﺃﰊ ﺣﺼﲔ ﻭﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ ﻭﻫﻮ ﺻﺎﺣﺒﻪ ﻭﻫﻮ ﻣﻦ‬
‫ﻗﺮﺍﺀ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻻ ﺑﺄﺱ ﺑﻪ ﻭﺫﺍﻙ ﺃﱐ ﱂ ﺃﺟﺪ ﻟﻪ ﺣـﺪﻳﹰﺜﺎ‬
‫ﻣﻨﻜ ‪‬ﺮﺍ ﺇﺫﺍ ﺭﻭﻯ ﻋﻨﻪ ﺛﻘﺔ ﺇﻻ ﺃﻥ ﻳﺮﻭﻱ ﻋﻨﻪ ﺿﻌﻴﻒ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺵ ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ ﺛﻘـ ﹲﺔ ﻓﺎﻹﺳـﻨﺎ ‪‬ﺩ‬
‫ﺖ‪ :‬ﻭﺍﺑ ‪‬ﻦ ‪‬ﺧﺪ‪‬ﺍ ﹴ‬
‫ﻗﻠ ‪‬‬
‫ﺻﺤﻴﺢ‪.‬‬
‫ﱯ ﻋﻠﻰ ﺃ ﹼﻥ ﺷﻌﺒ ﹶﺔ ﻣﻘ ‪‬ﺪ ‪‬ﻡ‬‫ﻭﺍﻷﻛﺜﺮﻭﻥ ﻭﻣﻨﻬﻢ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﺸﺎﻃ ‪‬‬
‫ﰲ ﺍﻷَﺩﺍ ِﺀ ﻋﻠﻰ ﺣﻔﺺﹴ‪ ،‬ﻭﻗ ‪‬ﺪ ‪‬ﻡ ﺍﻵﺧﺮﻭﻥ ﻭﻣﻨﻬﻢ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﺑـﻮ‬
‫ﻉ ﺧﺎﲤـ ﹸﺔ‬ ‫ﱐ ﺣﻔﺼ‪‬ﺎ ﻛﻤﺎ ﺃﻓﺎ ‪‬ﺩ ‪‬ﻩ ﺳـّﹺﻴﺪ‪‬ﻧﺎ ﺍﻟـﻀﺒ‪‬ﺎ ‪‬‬
‫ﻋﻤﺮﹴﻭ ﺍﻟﺪﺍ ﱡ‬
‫ﺕ ﺍﻟﺴﺒ ﹺﻊ‬ ‫ﺍﳌﺘﺄﺧﺮﻳﻦ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠ ﹺﻢ ﻭﻛﺬﺍ ﺃﺧﺬ‪‬ﺎ ﺿﻤ ‪‬ﻦ ﺍﻟﻘﺮﺍﺀﺍ ‪‬‬
‫ﺐ ﺍﻟﻔﻀ ﹺﻞ ﳏﻤﻮﺩ ﺑﻦ ﻣﻨـﺼﻮﺭ‬ ‫ﰒ ﺍﻟﻌﺸ ﹺﺮ ﻋﻦ ﺳﹺﻴّﺪﻱ ﺻﺎﺣ ﹺ‬

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‫ﻗﺮﻃﺎﻡ ﺟﺰﺍﻩ ﺍﷲ ﻭﺃﺧﺎﻩ ﺍﻟﺸﻴ ‪‬ﺦ ﺃﺑﺎ ﺍﻟﻔﻀ ﹺﻞ ﺃﲪ ‪‬ﺪ ﻋﲏ ﺧـﲑ‪‬ﺍ‬
‫ﻋﻠﻰ ﻣﺎ ﺗﻔﻀ‪‬ﻼ ﺑﻪ ﻋﻠ ‪‬ﻲ ﰲ ﺷﺘ‪‬ﻰ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺵ‬
‫ﳊﻔﹼﺎﻅ‪ :‬ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺑـ ‪‬ﻦ ﻋﻴـﺎ ﹴ‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺬﻛﺮﺓ ﺍ ﹸ‬
‫ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﻘﺪﻭﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﰒ ﺭﻭﻯ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﺍﻟﺴﻤﺎﻙ ﻧﺎ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﻧﺎ "ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴـﺎﺵ‬
‫ﻋﻦ ﺃﰊ ﺍﺳﺤﺎﻕ" ﻋﻦ ﺃﰊ ﺍﻷﺣﻮﺹ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺃﺑـﺼﺮ‬
‫ﻋﻠ ‪‬ﻲ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺀﺍﻟﻪ ﻭﺳﻠﻢ ﺛﻴﺎﺑﺎ ‪‬ﺧﻠﹾﻘﺎﻧـﺎ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻟﻚ ﻣﺎﻝﹲ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﻌ‪‬ﻢ ﻋﻠﻰ ﻧﻔﺴﻚ ﻛﻤـﺎ‬
‫ﺕ ﺑـﻪ‬
‫ﷲ ﻋﻠﻴﻚ‪ ،‬ﻗﻠﺖ ﺇﻥ ﺭﺟﻼ ﻣﺮ ﰊ ﻓﺄﹶﻗﺮ‪‬ﻳﺘﻪ ﻓﻤﺮﺭ ‪‬‬ ‫ﺃﻧﻌ‪‬ﻢ ﺍ ُ‬
‫ﻓﻠﻢ ‪‬ﻳ ﹾﻘﺮﹺﱐ ﹶﺃﹶﻓﹶﺄ ﹾﻗﺮﹺﻳﻪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ‬
‫ﺍﻟﺬﻫﱯ‪.‬‬
‫ﻒ ﻗ‪‬ـ ‪‬ﺮﻯ‬
‫ﺖ ﺍﻟﻀﻴ ‪‬‬‫ﻗﻮﻟﹸﻪ‪ :‬ﺃﻓﺄﹶﻗﺮﻳﻪ ﻣﻦ ﺍﻟ ‪‬ﻘﺮ‪‬ﻯ ﺗﻘﻮ ﹸﻝ ﹶﻗﺮ‪‬ﻳ ‪‬‬
‫ﺕ‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫ﻑ ﻗﹶـ ‪‬‬
‫ﺕ ﺍﻟﻘﺎ ‪‬‬
‫ﺖ ﺇﹺﻟﻴﻪ‪ ،‬ﻓﺈﹺﺫﺍ ﻛﺴﺮ ‪‬‬ ‫ﻭﻗﹶﺮﺍ ًﺀ ﺃﺿﻔﺘ‪‬ﻪ ﻭﺃﹶﺣﺴﻨ ‪‬‬
‫ﺕ "ﻗﹶﺮﺍﺀ" ﻭﻳ‪‬ﺤﻜﻰ "ﻗ‪‬ﺮﺍﺀ" ﺃﻳﻀ‪‬ﺎ ﻋﻦ‬ ‫ﺖ ﻣ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫ﺤ ‪‬‬
‫"ﻗ‪‬ﺮﻯ" ﻭﺇﹺﺫﺍ ﻓ‪‬ﺘ ‪‬‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻜﺴﺎﺋ ّﹺﻲ‪ ،‬ﻓ ﹶﻘﺮ‪‬ﻯ ﻳ‪‬ﻘﺮﻱ ﻣﺜ ﹸﻞ ‪‬ﺭﻣ‪‬ﻰ ﻳ‪‬ﺮﻣﻲ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

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‫ﺃﻣﺎ ﺃﺑﻮ ﺷﻌﺒ ﹶﺔ ﻓﻬﻮ ﺍﻷﺷﺠﻌﻲ ﺍﻟﺒﻜﺮﻱ ﺍﻟﺒﺼﺮﻱ ﻭﻫﻮ ﺛﻘ ﹲﺔ‬
‫ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺧﺬ ﻋﻨﻪ ﻭﺭﺃﻯ ﺍﳊـﺴﻦ ﻭﺍﳊـﺴﲔ‬
‫ﻑ‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﻋﻤﺎ ‪‬ﺭ ﺍﻟﺪ‪‬ﻫ‪‬ﲏ ﻭﻫﻼ ﹸﻝ ﺑ ‪‬ﻦ ﻳﹺﺴﺎ ‪‬‬
‫ﻕ‬
‫ﰲ ﺛﻘ ﹲﺔ( ﻭﺃﺑﻮ ﺇﺳـﺤﺎ ‪‬‬
‫ﻑ ﺗﺎﺑﻌ ‪‬ﻲ ﻛﻮ ﱞ‬
‫ﻑ ﻭﺇﹺﺳﺎ ‪‬‬
‫)ﻭﻳﻘﺎﻝ ‪‬ﻳﺴﺎ ‪‬‬
‫ﺚ ﺑ ‪‬ﻦ ﺃﰊ ﺳﻠﻴﻢ‪.‬‬
‫ﺍﻟﺴ‪‬ﺒﻴﻌﻲ‪ ‬ﻭﻟﻴ ﹸ‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﳌﻘﺘﲎ ﰲ ﺳﺮﺩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻜﹸﲎ‪:‬‬
‫ﺃﺑﻮ ﺷﻌﺒﺔ ﺑﺼﺮﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬
‫ﺃﺑﻮ ﺷﻌﺒﺔ ﺭﺃﻯ ﺍﳊـﺴﻦ ﻭﺍﳊﺴﲔ ﻭﻋـﻨﻪ ‪‬ﻋ ‪‬ﻤﺎ ‪‬ﺭ ﺍﻟـ ‪‬ﺪ ‪‬ﻫﹺﻨﻲ‬
‫ﺃﻇﻨﻪ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍﳌ ﹺﺰّﻱ ﰲ ﺗﺮﲨ ‪‬ﺔ ﻋﻤﺎ ﹺﺭ ﺑﻦ ﻣﻌﺎﻭﻳ ﹶﺔ ﺍﻟ ‪‬ﺪﻫ‪‬ﲏ ﺍﻟﻜﻮﰲ‪:‬‬
‫ﺭﻭﻯ ﻋﻦ ‪ ....‬ﻭﺃﰊ ﺷﻌﺒﺔ ﺍﻟﺒﻜﺮﻱ‪.‬‬
‫ﱯ ﺻﺤﻴﺢ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑـ ‪‬ﻦ‬ ‫ﺖ‪ :‬ﻭﻣﺎ ﻇ‪‬ﻨﻪ ﺍﻟﺬﻫ ‪‬‬ ‫ﻗﻠ ‪‬‬
‫‪‬ﻣ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﰲ "ﻓﺘ ﹺﺢ ﺍﻟﺒﺎﺏ ﰲ ﺍﻟ ﹸﻜﻨ‪‬ﻰ ﻭﺍﻷﻟﻘﺎﺏ" ﻣﺎ ﻧﺼ‪‬ﻪ‪:‬‬
‫ﺃﺑﻮ ﺷﻌﺒﺔ ﺍﻟﺒﻜﺮﻱ ﻣﻦ ﺃﻫ ﹺﻞ ﺍﻟﺒﺼﺮﺓ ﺣﺪﺙ ﻋﻦ ﺍﳊﺴﻦ‬
‫ﻭﺍﳊﺴﲔ ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺭﻭﻯ ﻋﻨﻪ ﻋﻤﺎ ‪‬ﺭ ﺍﻟ ‪‬ﺪ ‪‬ﻫﲏ‬
‫ﻭﻫﻼ ﹸﻝ ﺑﻦ ﹺﻳﺴﺎﻑ‪.‬ﺍﻧﺘﻬﻰ‬

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 ‫ﻆ ﺃﺑﻮ ﺃﲪ ‪‬ﺪ ﺍﳊﺎﻛ ‪‬ﻢ ﰲ ﺍﻷﲰﺎ ِﺀ‬ ‫ﻭﺫﻛﺮ‪‬ﻩ ﻣﻊ ﺗ ‪‬ﻮ ‪‬ﺳ ﹴﻊ ﺍﳊﺎﻓ ﹸ‬
‫ﷲ ﺑـ ﹺﻦ ﺍﻟ‪‬ﺒﹺﻴّـ ﹺﻊ‬
‫ﻭﺍﻟﻜﹸﲎ – ﳐﻄﻮﻁ ‪ -‬ﻭﻫﻮ ﺷﻴ ‪‬ﺦ ﺃﰊ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺐ ﺍﳌﺴﺘﺪﺭ‪‬ﻙ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺍﳊﺎﻛ ﹺﻢ ﺻﺎﺣ ﹺ‬
‫ﺃﺑﻮ ﺷﻌﺒ ﹶﺔ ﺭﺟ ﹲﻞ ﻣﻦ ﺃﻫ ﹺﻞ ﺍﻟﺒﺼﺮ ‪‬ﺓ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟـﺮﲪٰ ﹺﻦ‬
‫ﻱ‪.‬‬
‫ﺏ ﺍﻟﻌﺪﻭ ‪‬‬ ‫ﷲ ﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﺑ ﹺﻦ ﺍﳋﻄﺎ ﹺ‬
‫ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺍﳊﺴ ﹺﻦ ﻫﻼ ﹸﻝ ﺑ ‪‬ﻦ ﻳﹺـﺴﺎﻑ ﺍﻷﺷـﺠﻌ ‪‬ﻲ‪،‬‬
‫ﺱ ﺍﻟﹶﺜﻘﹶﻔﻲ ﺛﻨﺎ ﳏﻤ ‪‬ﺪ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﺛﻨﺎ ﺟﺮﻳﺮ ﻋﻦ‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎ ﹺ‬
‫ﻑ ﻋﻦ ﺃﰊ ﺷﻌﺒ ﹶﺔ ﺭﺟ ﹴﻞ ﻣﻦ ﺃﻫﻞ‬ ‫ﻣﻨﺼﻮﺭ ﻋﻦ ﻫﻼ ﹺﻝ ﺑﻦ ﻳﺴﺎ ‪‬‬
‫ﻑ ﻭﻛﺎﻥ ﺇﺫﺍ‬‫ﷲ ﺑ ‪‬ﻦ ﻋﻤ ‪‬ﺮ ﰲ ﺍﻟﻄﻮﺍ ‪‬‬
‫ﺖ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺍﻟﺒﺼﺮ ‪‬ﺓ ﻗﺎﻝ ﺻﺤﺒ ‪‬‬
‫ﱐ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ ﻭﺣـﺪﻩ ﻻ‬ ‫ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻟﺮﻛ ﹺﻦ ﺍﻟﻴﻤﺎ ّﹺ‬
‫ﻚ ﻭﻟﻪ ﺍﳊﻤ ‪‬ﺪ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻰ ٍﺀ ﻗﺪﻳﺮ‪،‬‬ ‫ﺷﺮﻳﻚ‪ ‬ﻟﻪ‪ ،‬ﻟ ‪‬ﻪ ﺍﳌﻠ ‪‬‬
‫ﻓﻼ ﻳﺰﺍ ﹸﻝ ﻳﻘﻮ ﹸﻝ ﺣﱴ ﻳﺒﻠ ﹶﻎ ﺍﳊﺠ ‪‬ﺮ ﺍﻷﺳﻮ ‪‬ﺩ‪.‬‬
‫ﲔ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜـ ﹴﺮ‬ ‫ﺃﺑﻮ ‪‬ﺷﻌﺒ ﹶﺔ ﺭﺃﻯ ﺍﳊﺴ ‪‬ﻦ ﻭﺍﳊﺴ ‪‬‬
‫ﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﺍﻟﻘﺮﺷﻲ ﻭﺃﺑﻮ ﻣﻌﺎﻭﻳ ﹶﺔ ﻋﻤﺎ ‪‬ﺭ ﺑ ‪‬ﻦ ﻣﻌﺎﻭﻳـ ﹶﺔ‬ ‫ﻟﻴ ﹸ‬
‫ﲏ‪.‬‬
‫ﺍﻟﺪ‪‬ﻫ ‪‬‬
‫ﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺧﺮﺟﺘ‪‬ﻪ ﻗﺒ ﹶﻞ ﻫﺬﺍ ﻓﻼ ﺃﺩﺭﻱ ‪‬ﻣﻦ‬

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 ‫ﻫﻮ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﳏﻤ ‪‬ﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳋﺜﻌﻤـ ‪‬ﻲ ﺣـﺪﺛﻨﺎ‬
‫ﺇﲰﺎﻋﻴ ﹸﻞ ﻳﻌﲏ ﺍﺑ ‪‬ﻦ ﻣﻮﺳﻰ ﺍﻟﻔﺰﺍﺭﻱ ﺃﻧﺎ ﺷﺮﻳﻚ ﻋﻦ ﻋﻤﺎ ﹴﺭ ﻳﻌﲏ‬
‫ﲔ ﻃﺎﻓﺎ ﺑﻌ ‪‬ﺪ‬
‫ﺖ ﺍﳊﺴ ‪‬ﻦ ﻭﺍﳊﺴ ‪‬‬‫ﲏ ﻋﻦ ﺃﰊ ﺷﻌﺒ ﹶﺔ ﻗﺎﻝ ﺭﺃﻳ ‪‬‬
‫ﺍﻟﺪ‪‬ﻫ ‪‬‬
‫ﺍﻟﻌﺼ ﹺﺮ ﻭﺻﻠﻴﺎ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻣ‪‬ﻪ ﲝﺮﻭﻓ‪‬ﻪ‬
‫ﻕ ﺃﻧﻪ‬
‫ﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍ ﹺ‬
‫ﺃﻣﺎ ﻭﺭﻭﺩ‪‬ﻩ ﰲ ﻧﺴﺨﺔ ﻭﻛﺬﺍ ﰲ ﻣﺼ‪‬ﻨ ‪‬‬
‫ﻒ ﺳﺒﺒ‪‬ﻪ ﺍﺷﺘﺮﺍ ﹸﻛﻬﻤﺎ ﰲ ﺍﻟﺮﺳﻢ ﻭﻗﺪ ﺟﺎ َﺀ‬
‫)ﺃﺑﻮ ﺳﻌﻴﺪ( ﻓﺘﺼﺤﻴ ‪‬‬
‫ﻂ ﻭﺳﺘﺮﻯ ﺑﺈﺫﻥ ﺍﷲ ﰲ ﺀﺍﺧﺮ ﺍﻟﻜﺘﺎﺏ ﺻﻮﺭ ﹰﺓ ﻋـﻦ‬ ‫ﻏ ‪‬ﲑ ﻣﻨﻘﱠ ‪‬‬
‫)ﺃﰊ ﺷﻌﺒﺔ( ﻛﻴﻒ ﻳﺴﻬ ﹸﻞ ﺗﺼﺤﻴﻔﹸﻬﺎ ﻭﻣﺪ‪‬ﻯ ﺷﺒ ﹺﻬﻬﺎ ﺍﻟﻜـﺒ ﹺﲑ‬
‫ﺑـ‪) :‬ﺃﰊ ﺳﻌﻴﺪ( ﺭﲰ‪‬ﺎ‪.‬‬
‫ﺐ ﻭﺟﻮ ‪‬ﺩ ﺃﰊ ﺳـﻌﻴ ‪‬ﺪ‬‫ﻭﻟﻌﻠﱠﻪ ﺍﺧﺘﻠﻂ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﺑﺴﺒ ﹺ‬
‫ﺍﻷﺷﺠﻌ ﹺﻲّ‪ ،‬ﻟﻜﻨﻪ ﺭﻭﻯ ﻋﻦ ﻋﻠ ّﹴﻲ ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺇﺳـﺤﺎﻕ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻣﻨ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭﻭﺟﻮ ‪‬ﺩ ﺃﰊ ﺳﻌﻴ ‪‬ﺪ ﺭﺃﻯ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻛﻤﺎ‬
‫ﻉ ﻣﻨﻪ ﺇﳕﺎ ﺭﺅﻳ ﹲﺔ ﻓﻘﻂ‪ ،‬ﻭﰲ ﻫﺬﺍ‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﻟﻪ ﲰﺎ ‪‬‬
‫ﺐ‬
‫ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻛﺎﻥ ﳝﺸﻲ ﻣﻌﻪ ﻭﺳﺄﻟﹶﻪ ﻭﻗﺎﻝ ﻟﻪ "ﺍﺫﻛﺮ ﺃﺣـ ‪‬‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ"‪ ،‬ﻓﻠﻴﺲ ﻫﻮ ﻛﺬﻟﻚ‪.‬‬
‫ﻱ ﰲ ﻛﻮ ‪‬ﻥ "ﺃﰊ ﺳـﻌﻴ ‪‬ﺪ"‬‫ﻆ ﺍﻟﺴﺨﺎﻭ ‪‬‬‫ﻭﺗﺮ ‪‬ﺩ ‪‬ﺩ ﻓﺄﺑ ‪‬ﻌ ‪‬ﺪ ﺍﳊﺎﻓ ﹸ‬
‫ﺶ"‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ ﻫﻞ ﺃﺑﻮ ﺳﻌﻴ ‪‬ﺪ ﻛﻨﻴ ﹸﺔ‬
‫ﻛﹸﻨ‪‬ﻴ ﹶﺔ "ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﻨ ﹴ‬
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‫ﺶ ﺃﻡ ﻻ‪ ،‬ﻛﻤﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﺑ ‪‬ﻦ ‪‬ﻋﻼﹼﻥ ﰲ ﺷـﺮﺡ‬
‫ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﻨ ﹴ‬
‫ﺍﻷﺫﻛﺎﺭ‪.‬‬
‫ﻒ ﻋﺒـ ‪‬ﺪ‬
‫ﺖ ﰲ ﻣﺼ‪‬ﻨ ‪‬‬ ‫ﻒ ﻛﻤﺎ ﺭﺃﻳ ‪‬‬‫ﻓﺎﳌﺴﺌﻠ ﹸﺔ ﻛﻠﱡﻬﺎ ﺗﺼﺤﻴ ‪‬‬
‫ﻂ ﰲ ﺭﺳﻢ‬‫ﻕ ﺃﰊ ﺳﻌﻴ ‪‬ﺪ ﻭﺃﰊ ﺷﻌﺒﺔ ﺑﻐ ﹺﲑ ﻧﻘ ‪‬‬
‫ﻕ ﻭﺳﺒﺒ‪‬ﻪ ﺍﺗﻔﺎ ‪‬‬
‫ﺍﻟﺮﺯ‪‬ﺍ ﹺ‬

‫ﺍﻟﻜﻠﻤﺔ )ﺃﺑـﻮ ﺳـﻌﯩﻪ ﻭﺃﺑـﻮ ﺳـﻌﯩﺪ( ﻭﻣﺎ ﺃﻛﺜﺮ ﻭﻗﻮﻉ‬

‫ﻫﺬﺍ‪.‬‬
‫ﺐ ﺍﻟـﺮﲪٰ ﹺﻦ‬
‫ﻭﱂ ﻳ‪‬ﺒّﹺﻴ ‪‬ﻦ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻟﺸﻴ ‪‬ﺦ ﺍﶈ ‪‬ﺪّﺙ ﺣﺒﻴـ ‪‬‬
‫ﺍﻷﻋﻈﻤﻲ ﺭﲪﻪ ﺍﷲ ﺇﳕﺎ ﻗﺎﻝ‪ :‬ﻭﺭﻭﺍﻩ ﻋﻨﻬﻤﺎ ﺍﺑ ‪‬ﻦ ﺍﳌﻨﺬﺭ ﺫﻛﺮﻩ‬
‫ﻆ – ﺍﺑﻦ ﺣﺠﺮ – ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪.‬‬
‫ﺍﳊﺎﻓ ﹸ‬
‫ﺕ ﰲ ﺍﻟﻨﺴﺨ ‪‬ﺔ ﺍﻟﱵ ﺣﻘﱠﻘﻬﺎ ﺭﲪﻪ ﺍﷲ ﻭﺍﻟـﱵ‬ ‫ﻭﻗﺪ ﻭﺟﺪ ‪‬‬
‫ﺾ ﰲ ﺍﳉﻤﻠـ ‪‬ﺔ‬ ‫ﱐ ﺃﺧﻄﺎ ًﺀ‪ ،‬ﻭﻣﻨﻬﺎ ﺗﻨـﺎﻗ ‪‬‬ ‫ﻃﺒ ‪‬ﻌﻬﺎ ﲨﺎﻋ ﹸﺔ ﺍﻷﻟﺒﺎ ّﹺ‬
‫ﻒ ﺃﻭ ﺳﻮ ُﺀ ﺍﻟﻄﺒﺎﻋ ‪‬ﺔ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﺜﺎ ﹸﻝ‬
‫ﻧﻔﺴِﻬﺎ ﻭﺍﷲ ﺃﻋﻠ ‪‬ﻢ ﻓﺎﻟﺘﺼﺤﻴ ‪‬‬
‫ﱄ‬‫ﺐ ﺷـﻰ ٍﺀ ﺇ ﱠ‬ ‫ﻚ ﺃﺣـ ‪‬‬ ‫ﺚ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ "ﺍﻟﻠﻬﻢ ﺍﺟ‪‬ﻌﻠ ‪‬‬‫ﻚ ﺣﺪﻳ ﹸ‬‫ﺫﻟ ‪‬‬
‫ﻭﺃﺧﺸﻰ ﺷﻰ ٍﺀ ﻋﻨﺪﻱ"‬
‫ﻭﱂ ﻳ‪‬ﺬ ﹶﻛ ‪‬ﺮ ﰲ ﺍﳌﺼﻨ‪‬ﻒ ﺃ ﹼﻥ ﺍﻟﻈﺎﻫ ‪‬ﺮ ﺗﺼﺤﻴﻔﹸﻬﺎ ﻣﻦ ﺃﺧﺸﻰ‬
‫ﺚ ﺗﺒﻴﻴﻨ‪‬ﻬﺎ‪ ،‬ﺃﻭ‬
‫ﺐ ﰲ ﺻﻨﺎﻋ ‪‬ﺔ ﺍﳊﺪﻳ ‪‬‬
‫ﺇﱃ ﺃﺣﺴﻦ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺍﺟ ‪‬‬

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‫ﺕ ﻋﻨـﺪ‬‫ﻉ ﺍﳌﺨﺎﻟﻔـﺎ ‪‬‬‫ﲔ ﺃ‪‬ﺎ ﻣﺮﻭ‪‬ﻳ ﹲﺔ ﺑﺎﳌﻌﲎ ﻭﻫﻮ ﻣﻦ ﺃﻧﻮﺍ ﹺ‬ ‫ﺗﺒﻴ ‪‬‬
‫ﻆ‬
‫ﺍﻟﺘﺪﻗﻴ ﹺﻖ ﻓﻴﻘﺎ ﹸﻝ ﺷ ﱠﺬ ﻓﻼ ﹲﻥ ﺃﻭ ﺧﺎﻟﻔﹶﻬﻢ ﻓﻼ ﹲﻥ ﻓﺮﻭﺍﻫـﺎ ﺑﻠﻔـ ‪‬‬
‫ﻛﺬﺍ‪.‬‬
‫ﻕ ﺍﻟﻌﺒﺎﺭ ‪‬ﺓ ﻭﻻ ﻳﺴﺘﻘﻴ ‪‬ﻢ ﺑﻮﺟـ ‪‬ﻪ‬
‫ﻭﺍﻟﺘﻨﺎﻗﺾ‪ ‬ﺃﻳﻀ‪‬ﺎ ﰲ ﺳﻴﺎ ﹺ‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺃﻭ ﻗﻴﻞ ﻋﻨﻪ‪:‬‬
‫ﺐ ﺷﻰ ٍﺀ‬
‫ﺃﺧﺮﺟﻪ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺷﻴﺒ ﹶﺔ ‪ ....‬ﺍﻟﻠﻬﻢ "ﺍﺟﻌﻠﻪ" ﺃﺣ ‪‬‬
‫ﱄ ﺇﱃ ﺃﺧﺸﻰ ﺷﻰ ٍﺀ ﻋﻨﺪﻱ‪ ،‬ﻛﺬﺍ ﰲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﺪﻳﻮﺑﻨﺪﻳـﺔ‪،‬‬ ‫ﺇﱠ‬
‫ﻚ‪،‬‬
‫ﺏ ﻋﻨﺪﻱ "ﺍﻟﻠﻬ ‪‬ﻢ ﺍﺟﻌ ﹾﻞ" ﻭﻭﻗﻊ ﻫﻨﺎ ﺍﻟﻠﻬﻢ ﺃﹶﺟ ‪‬ﻌ ﹸﻠ ‪‬‬
‫ﻭﺍﻟﺼﻮﺍ ‪‬‬
‫ﻓﻠﻌ ﱠﻞ ﺻﻮﺍﺑ‪‬ﻪ‪ :‬ﺍﻟﻠﻬ ‪‬ﻢ ﺍﺟﻌﻠﹾﻪ‪.‬ﺍﻧﺘﻬﻰ ﲝﺮﻭﻓﻪ‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﻋﺪ ﹸﺓ ﺃﺧﻄﺎﺀٍ‪ ،‬ﻓﻘﺪ ﺻﺤ‪‬ﺢ ﺧﻄﹶﺄ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺷﻴﺒ ﹶﺔ‬
‫ﺚ ‪‬ﺎ ﻻ ﻳﺴﺘﻘﻴ ‪‬ﻢ ﻓﻤﺎ ﻣﻌﲎ‪:‬‬
‫ﲞﻄ‪‬ﺄ ﻭﻫﻮ "ﺍﻟﻠﻬ ‪‬ﻢ ﺍﺟ ‪‬ﻌ ﹾﻞ" ﻭﺍﳊﺪﻳ ﹸ‬
‫ﱄ ﻭﺃﺧﺸﻰ ﺷﻰ ٍﺀ ﻋﻨﺪﻱ‪ .‬ﻻ ﺑـ ‪‬ﺪ‬ ‫ﺐ ﺷﻰ ٍﺀ ﺇ ﹼ‬‫ﺍﻟﻠﻬﻢ ﺍﺟﻌ ﹾﻞ ﺃﺣ ‪‬‬
‫ﻣﻦ ﻣﻔﻌﻮ ﹴﻝ ﺛﺎ ‪‬ﻥ ﻭﺇﻻ ﻓﺎﻟﻌﺒﺎﺭ ﹸﺓ ﳊ ‪‬ﻦ ﻭﻛﻼ ‪‬ﻡ ﻏـ ‪‬ﲑ ﻣﻔﻴـ ‪‬ﺪ ﻻ‬
‫ﺕ ﻋﻠﻴﻪ‪.‬‬‫ﺴ ‪‬ﻦ ﺍﻟﺴﻜﻮ ‪‬‬ ‫ﳛ‪‬‬
‫ﻚ( ﻓﻘـﺪ‬ ‫ﻚ( ﻓﻘﺪ ﺟﻌﻠﹶﻬﺎ )ﺃﹶﺟ ‪‬ﻌﹸﻠ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﻛﻠﻤﺔ )ﺍﺟ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﻒ ﺃﺷﻨﻊ‪ ،‬ﻓﻤﺎ ﻣﻌﲎ ﺍﻟﻠﻬ ‪‬ﻢ ﺍﺟ ‪‬ﻌ ﹾﻠ ‪‬ﻪ‬ ‫ﻒ ﺑﺘﺼﺤﻴ ‪‬‬ ‫ﺤ ‪‬ﺢ ﺍﻟﺘﺼﺤﻴ ‪‬‬
‫ﺻ‪‬‬

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‫ﺏ ﺃﻥ ﳚﻌ ﹶﻞ ﻣ‪‬ـﻦ‪،‬‬
‫ﺚ‪ ،‬ﻓﻤﺎ ﻫﻮ ﺍﳌﻄﻠﻮ ‪‬‬ ‫ﺐ ﺷﻰ ٍﺀ ‪ ...‬ﺍﳊﺪﻳ ﹶ‬
‫ﺃﺣ ‪‬‬
‫ﻭﻣﺎ ﻫﻮ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ‪‬ﻩ ﺍﺑ ‪‬ﻦ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪.‬‬
‫ﺚ ﻓـﻼ‬ ‫ﺕ ﰲ ﺍﳊﺪﻳ ‪‬‬ ‫ﻚ ﺃﻭ ﹶﺃﺟﻌﻠﹸﻚ ﻓﻘﺪ ﻭﺭﺩ ‪‬‬ ‫ﺃﻣﺎ ﺍﺟﻌ ﹾﻠ ‪‬‬
‫ﺐ ﻇﺎﻫ ﹺﺮ ﺍﻟﻠﻔﻆ‪،‬‬
‫ﻑ ﻣﻨﻬﺎ ﺃﻭ ﺍﻟﻄﻌ ﹺﻦ ﻓﻴﻬﺎ ﺑﺴﺒ ﹺ‬
‫ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺍﳋﻮ ‪‬‬
‫ﹸﻚ‬
‫ﺚ‪) :‬ﺍﻟﻠﻬ ‪‬ﻢ ﺇﱐ ﹶﺃ ‪‬ﺟ ‪‬ﻌﻠ َ‬
‫ﻆ ﻣﺘﺄ ‪‬ﻭ ﹲﻝ ﻭﻗﺪ ﻭﺭ ‪‬ﺩ ‪‬ﺬﺍ ﺣﺪﻳ ﹸ‬
‫ﺑﻞ ﺍﻟﻠﻔ ﹸ‬
‫ﰲ ‪‬ﻧﺤ‪‬ﻮﺭﹺﻫﻢ ﻭﺃﻋﻮ ﹸﺫ ﺑﻚ ﻣ‪‬ﻦ ﺷ‪‬ﺮﻭﺭﹺﻫﻢ( ﺭﻭﺍﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪـ ‪‬ﺪ‬
‫ﻭﺍﻟﺒﻴﻬﻘ ‪‬ﻲ ﻭﻏﲑ‪‬ﳘﺎ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬
‫ﻚ" ﺃﻱ ﺍﺟﻌ ﹾﻞ ﻣﻜﺎﻧﺘ‪‬ﻚ ﻭﻗﺪﺭ‪‬ﻙ ﻭﺫ‪‬ﻛﺮ‪‬ﻙ‬ ‫ﻓﻤﻌﲎ "ﺍﺟﻌ ﹾﻠ ‪‬‬
‫ﱄ ﻭﺃﺧﺸﻰ ﺷﻰ ٍﺀ ﻋﻨﺪﻱ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻛﻤـﺎ ﹺﻝ‬ ‫ﺐ ﺷﻰ ٍﺀ ﺇ ﱠ‬‫ﺃﺣ ‪‬‬
‫ﻑ ﳏﺒ ‪‬ﺔ ﺷﻰ ٍﺀ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﺍﻹﳝﺎ ‪‬ﻥ ﻓﻼ ﻳﻐﻔ ﹸﻞ ﻋﻦ ﻫﺬﺍ ﺃﺑﺪ‪‬ﺍ‪ ،‬ﲞﻼ ‪‬‬
‫ﻚ ﻓﻴﻪ ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎﷲ‪.‬‬
‫ﷲ ﻓﺬﻟﻚ ﻛﻔ ‪‬ﺮ ﺻﺮﻳ ‪‬ﺢ ﻻ ﺷ ‪‬‬ ‫ﺐﺍ ِ‬‫ﺣ ّﹺ‬
‫ﺼ ‪‬ﻦ ﺑﻚ ﻭﺃﺣﺘﻤﻲ‬
‫ﻚ ﰲ ﳓﻮﺭﹺﻫﻢ" ﺃﻱ ﺃﲢ ‪‬‬ ‫ﻭﻣﻌﲎ "ﺃﺟﻌﹸﻠ ‪‬‬
‫ﻓﺘﺤﻮ ﹸﻝ ﺑﻴﲏ ﻭﺑﻴﻨ‪‬ﻬﻢ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠ ‪‬ﻢ ﻭﺃﺣﻜﻢ‪.‬‬
‫ﻓﺎﺋﺪ ﹲﺓ‪ :‬ﻳ‪‬ﻘﺎ ﹸﻝ ﻟﻠﻤﺸﹺﺒّﻬ ‪‬ﺔ ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬
‫ﺚ ﻳﻬـﺪ ‪‬ﻡ ﺩﻳـﻨ‪‬ﻜﻢ‬
‫ﷲ "ﺑﺬﺍﺗ‪‬ﻪ" ﰲ ﺟﻬ ‪‬ﺔ ﻓﻮﻕ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻈﺎﻫ ‪‬ﺮ ﻳ‪‬ﻠ ‪‬ﺰ ‪‬ﻡ‬
‫ﻭﻋﻘﻴﺪﺗ‪‬ﻜﻢ ﺃ ﹼﻥ ﺍ َ‬
‫ﷲ ﺑﺬﺍﺗ‪‬ﻪ ﰲ ﳓﻮ ﹺﺭ ﺍﻷﻋﺪﺍ ِﺀ ﻭﻫﺬﺍ ﻛﻔ ‪‬ﺮ ﻭﺣﻠﻮ ﹲﻝ‬ ‫ﻣﻨﻪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍ ُ‬

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 ‫ﺕ‬
‫ﻛﺒ ‪‬ﲑ‪ ،‬ﻓﺈﻥ ﺑﻘﻴﺘ‪‬ﻢ ﻋﻠﻰ ﻣﺬﻫﺒﹺﻜﻢ ﰲ ﺍﻷﺧ ‪‬ﺬ ﺑﻈﺎﻫ ﹺﺮ ﺍﻟﺮﻭﺍﻳـﺎ ‪‬‬
‫ﻱ ﺑﺄﺳﺎﻧﻴ ‪‬ﺪ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﺗﻜﻮﻧﻮ ﹶﻥ‬ ‫ﻓﻬﺬﺍ ﻭﺍﺣ ‪‬ﺪ ﻣﻨﻬﺎ ﻭﻫﻮ ﻣﺮﻭ ‪‬‬
‫ﻓﺮﻳﺴ ﹰﺔ ﻭﻏﻨﻴﻤ ﹰﺔ ﻷﻫ ﹺﻞ ﺍﳊﹸﻠﻮ ﹺﻝ ﻗـﺎﺗﻠﹶﻬﻢ ﺍﷲ ﺀﺍﻣـﲔ‪ ،‬ﻷ‪‬ـﻢ‬
‫ﷲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻔـ ﹺﺮ‬ ‫ﷲ ﰲ ﻗﻠﻮﺑﹺﻬﻢ ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎ ِ‬ ‫ﻳﻘﻮﻟﻮ ﹶﻥ ﲝﻠﻮ ﹺﻝ ﺍ ِ‬
‫ﺍﻟﻔﻈﻴ ﹺﻊ ﻭﻗﺪ ﲰﻌﺘ‪‬ﻪ ﻣﻨﻬﻢ‪ ،‬ﻓﺴﻴﻘﻮﻟﻮ ﹶﻥ ﻟﻜﻢ‪ :‬ﻣ‪‬ﻦ ﺃ ‪‬ﺫ ﹶﻥ ﻟﻜﻢ ﺃﻥ‬
‫ﺐ ﻭﺑﻴﻨﻬﻤﺎ ﺷ ‪‬ﱪ ﺃﻭ ﺃﻗـ ﱡﻞ؟‪ ،‬ﻭﺇﻥ‬ ‫ﲡﻌﻠﻮﻩ‪ ‬ﰲ ﺍﻟﻨﺤ ﹺﺮ ﺩﻭ ﹶﻥ ﺍﻟﻘﻠ ﹺ‬
‫ﻗﻠﺘ‪‬ﻢ ﻫﻮ ﻟﻴﺲ ﻋﻠﻰ ﻇﺎﻫﺮﹺﻩ ﻗﻠﻨﺎ ﳌﺎﺫﺍ؟ ﺃﻷﻧ‪‬ﻪ ﺃﹶﻭﻫ ‪‬ﻢ ﺍﻟﺘـﺸﺒﻴﻪ‪‬؟‬
‫ﲔ ﺍﻟﺘﻮﺍﻓ ‪‬ﻖ ﻭﺍﻻﺷﺘﺮﺍ ‪‬ﻙ ﰲ‬ ‫ﲔ ﺍﻟﻘﻮﻟ ﹺ‬ ‫ﻓﺎﻟﻘﺎﻋﺪ ﹸﺓ ﻧﻔﺴ‪‬ﻬﺎ ﻭﺍﻟﻨﺴﺒ ﹸﺔ ﺑ ‪‬‬
‫ﺍﳉﺴﻤ‪‬ﻴ ‪‬ﺔ ﻭﺍﳌﺴﺎﻓﺔ‪ ،‬ﻓﻤ‪‬ﻦ ﺗﺰﻋ‪‬ﻤﻮﻧ‪‬ﻪ "ﺍﻹﻟ ‪‬ﻪ" ﻋﻨـ ‪‬ﺪﻛﻢ ﻋﻠـﻰ‬
‫ﺐ ﻭﺍﻟ‪‬ﻨﺤ‪‬ـ ﹺﺮ‬ ‫ﺵ ﺑﺬﺍﺗ‪‬ﻪ ﻫﻮ ﺍﻟﺬﻱ ‪‬ﺟ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ ﺑﺬﺍﺗ‪‬ﻪ ﰲ ﺍﻟﻘﻠـ ﹺ‬ ‫ﺍﻟﻌﺮ ﹺ‬
‫ﲔ ﻭﺇﻥ‬‫ﷲ‪ ،‬ﻓﺘﺼﺮﳛ‪‬ﻜﻢ ﺑﺎﳌﹸﻤﺎ ‪‬ﺳ ‪‬ﺔ ﻛﻌﻘﻴﺪ ‪‬ﺓ ﺍﳊﻠـﻮﻟﻴ ‪‬‬ ‫ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎ ِ‬
‫ﻗﻠﺘ‪‬ﻢ ﺑﻐ ﹺﲑ ﻣ‪‬ﻤﺎ ‪‬ﺳ ‪‬ﺔ ﻓﻬﻞ ﻋﻨﺪﻛﻢ ﺑﻴﻨﻬﻤﺎ ﻣﺴﺎﻓ ﹲﺔ ﻣﺘﻨﺎﻫﻴ ﹲﺔ ﺃﻡ ﻏ ‪‬ﲑ‬
‫ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺘﻨﺎﻫﻴ ﹰﺔ ﻋﻨﺪﻛﻢ ﻓﺬﻟﻚ ﻫـﻮ "ﺍﻟـﻮﺛﻦ"‬
‫ﺑﻌﻴﻨﹺﻪ‪ ،‬ﻭﺇﻥ ﻗﻠﺘ‪‬ﻢ ﲟﺴﺎﻓ ‪‬ﺔ ﻏ ﹺﲑ ﻣ‪‬ﺘﻨﺎﻫﻴ ‪‬ﺔ ﻓﻘﺪ ﺟﻌﻠﺘﻤﻮﻩ ﻋـﺪﻣ‪‬ﺎ‬
‫ﻒ‬‫ﻒ ﻣ‪‬ﺘﹺﺒ ‪‬ﻊ ﻭﻻ ﺧﻠﹶـ ‪‬‬ ‫ﻭﻛ ﱡﻞ ﻫﺬﻩ ﺍﻷﻗﻮﺍ ﹺﻝ ﻛﻔ ‪‬ﺮ ﻻ ﺟﺎ َﺀ ‪‬ﺎ ﺳﻠ ‪‬‬
‫ﻣﻨﺘﻔﻊ‪ ،‬ﻟﻜ ‪‬ﻦ ﺍﳊ ‪‬ﻖ ﻻ ﺑ ‪‬ﺪ ﻣ‪‬ﻦ ﻗﻮﻟ‪‬ﻪ‪ ،‬ﻓﺈﻧﻜﻢ ﺗﻔﺎﺭﻗﻮ ﹶﻥ ﺍﳊﻠﻮﻟﹺﻴّﲔ‬
‫ﺐ‬ ‫ﺉ ﰲ ﻗﻠـ ﹺ‬ ‫ﷲ ﻣﺘﺠﺰ ‪‬‬ ‫ﲔ ﻋﻨﺪﻫﻢ ﺍ ُ‬ ‫ﻚ ﺍﳌﻼﻋ ‪‬‬ ‫ﰲ ﺍﻟﺘﺠﺰﺋﺔ‪ ،‬ﻓﺄﻭﻟﺌ ‪‬‬

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 ‫ﺐ ﻓﻼ ﹲﻥ ﺟﺰﺀٌ‪ ،‬ﺃﻣﺎ ﺃﻧﺘﻢ ﻓﻘﺪ ﺟﻌﻠﺘ‪‬ﻢ ﻫـﺬﺍ‬ ‫ﻓﻼ ‪‬ﻥ ﺟﺰ ٌﺀ ﻭﰲ ﻗﻠ ﹺ‬
‫ﺝ ﻭﺍﻟﻠﺤ‪‬ﻴ ﹸﺔ‬‫ﻼ ﺑﻞ ﳎﻤﻮﻋ‪‬ﺎ ﻻ ﻳﻨﻘﺼ‪‬ﻪ ﺷﻰ ٌﺀ ﺇ ﹼﻻ ﺍﻟﻔﺮ ‪‬‬ ‫ﺍﻟﺼ‪‬ﻨ ‪‬ﻢ ﻛﺎﻣ ﹰ‬
‫ﺴّﻤ ‪‬ﺔ‬‫ﷲ ﻛﻔ ‪‬ﺮ ﺍ‪‬ـ ِ‬ ‫ﺣﱴ ﻳﺼ ‪‬ﲑ ﲤﺎﻣ‪‬ﺎ ﻣﺜ ﹶﻞ ﺯﻳ ‪‬ﺪ ﻭﻋﻤﺮﹴﻭ‪ ،‬ﻗﺎﺗ ﹶﻞ ﺍ ُ‬
‫ﻭﺍﳊﻠﻮﻟ‪‬ﻴ ‪‬ﺔ ﻭﺍﳌﻌ ‪‬ﻄّﻠﺔ‪ ،‬ﻭﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺳّﹺﻴﺪ‪‬ﻧﺎ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ‬
‫ﻱ ﻓﻘـﺪ‬ ‫ﻱ ﻭﺃﰊ ﻣﻨﺼﻮ ﹴﺭ ﺍﳌﺎﺗ‪‬ﺮﻳﺪ ّﹺ‬ ‫ﻭﺳّﹺﻴﺪ‪‬ﻧﺎ ﺃﰊ ﺍﳊﺴ ﹺﻦ ﺍﻷﺷﻌﺮ ّﹺ‬
‫ﻒ‬
‫ﷲ ﺍﻷﻛ ‪‬‬ ‫ﻑ ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﻭﺍﻟﺘﻨـﺰﻳ ‪‬ﻪ ﻭﱂ ﺗﺰ‪‬ﻝ ﲝﻤ ‪‬ﺪ ﺍ ِ‬ ‫‪‬ﺳﻠﱡﻮﺍ ﺳﻴﻮ ‪‬‬
‫ﷲ ‪‬ﻋﺰ‪‬ﻫﺎ ﺀﺍﻣﲔ ﺀﺍﻣﲔ‪.‬‬ ‫ﺏ ‪‬ﺎ ﺃﺩﺍ ‪‬ﻡ ﺍ ُ‬
‫ﺍﻟﺒﻴﻀﺎ ُﺀ ﺗﻀ ﹺﺮ ‪‬‬
‫ﺐ ﻭ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻷﺻـﻨﺎ ﹺﻡ ﰲ‬
‫ﻣﺎﺫﺍ ﻧﻘﻮ ﹸﻝ ﻷﰊ ﺟﻬ ﹴﻞ ﻭﺃﰊ ﳍ ﹴ‬
‫ﺍﻷﺭﺽ ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﺓ "ﺑ‪‬ﻮﺫﺍ" ﺇﺫﺍ ﺭﹶﺃﻭ‪‬ﺍ ﻛﻼ ‪‬ﻡ ﺇﻣﺎﻣ‪‬ﻜﻢ ﻋﺜﻤﺎ ﹶﻥ ﺍﻟﺪﺍﺭﻣ ّﹺﻲ‬
‫ﺏ ﺍﻟﺮ ّ‪‬ﺩ ﻋﻠﻰ ﺍﳉﻬﻤ‪‬ﻴ ‪‬ﺔ ﰲ ﺍﻟﺼﺤﻴﻔﺔ ‪ :33‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ‬ ‫ﰲ ﻛﺘﺎ ﹺ‬
‫ﷲ‪ :‬ﹼﰒ ﻳ‪‬ﻨـﺰ ﹸﻝ ﰲ ﺍﻟﺴﺎﻋ ‪‬ﺔ ﺍﻟﺜﺎﻧﻴ ‪‬ﺔ ﺇﱃ ﺟ‪‬ﻨ ‪‬ﺔ ﻋﺪ ‪‬ﻥ ﺍﻟﱵ ﱂ ﺗﺮ‪‬ﻫﺎ‬ ‫ﺍِ‬
‫ﺐ ﺑﺸ ﹴﺮ ﻫﻲ ﻣﺴ ﹶﻜﻨ‪‬ﻪ ﻭﻻ ﻳ‪‬ﺴ ﹸﻜﻨ‪‬ﻬﺎ ﻣﻌﻪ‬ ‫ﲔ ﻭﱂ ﲣ ﹸﻄ ‪‬ﺮ ﻋﻠﻰ ﻗﻠ ﹺ‬ ‫ﻋ‪‬‬
‫ﺼ ‪‬ﺪّﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ‪.‬ﺍﻧﺘﻬﻰ‬‫ﲔ ﻭﺍﻟ ‪‬‬‫ﻣﻦ ﺑﲏ ﺀﺍﺩ ‪‬ﻡ ﻏ ‪‬ﲑ ﺛﻼﺛ ‪‬ﺔ‪ :‬ﺍﻟﻨﺒﻴ ‪‬‬
‫ﲝﺮﻭﻓﻪ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺇﻣﺎ ‪‬ﻡ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﺼﻨ‪‬ﻢ‪ ،‬ﻓﻤﺎﺫﺍ ﻧﻘﻮ ﹸﻝ ﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﺼ‪‬ﻨ ﹺﻢ ﺇﺫﺍ‬
‫ﻚ‬
‫ﺏ ﺍﻹﺳﻼﻣ ‪‬ﻲ؟ ﺑﻼ ﺃﺩﱏ ﺷ ّ‪‬‬ ‫ﻗﺎﻟﻮﺍ ﻟﻨﺎ‪ :‬ﺍﻧﻈﺮﻭﺍ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﺳﻨﻘﻮ ﹸﻝ ﺑﺄ ﹼﻥ ﺍﻹﺳﻼ ‪‬ﻡ ﻣﻨﻪ ﻭﻣ‪‬ﻦ ﺃﺗﺒﺎﻋ‪‬ﻪ ﺑﺮﻱ ٌﺀ ﻭﺇﳕﺎ ﻫﺬﺍ ﺍﻟﻜﻼ ‪‬ﻡ‬
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‫ﺴ ‪‬ﻤ ‪‬ﺔ ﻓﻄﺎﺭﻭﺍ ﺑﻪ ﻓﺮﺣ‪‬ﺎ‪ ،‬ﻷﻧﻪ‬
‫ﻣ‪‬ﻦ ﺻﻨ ﹺﻊ ﺍﻟﺰﻧﺎﺩﻗ ‪‬ﺔ ﺻﻨﻌﻮ ‪‬ﻩ ﻟﻠﻤﺠ ِّ‬
‫ﺩﻟﱠﻬﻢ ﻋﻠﻰ ﺯﻳﺎﺩ ‪‬ﺓ ﺗﻔﺼﻴ ﹴﻞ ﻟﺼ‪‬ﻨﻤ‪‬ﻬﻢ ﺍﳌﻌﺒﻮ ‪‬ﺩ‪.‬‬
‫ﺴّﻤ ‪‬ﺔ ﺍﻟﺰﻣﺎ ‪‬ﻥ ﰲ‬
‫ﻭﱂ ﻳﻘﻞ ﻟﻨﺎ ﺍﻟﺪﺍﺭﻣ ‪‬ﻲ ﻭﻻ ﺃﺣ ‪‬ﺪ ﻣﻦ ﻣ‪‬ﺠ ِ‬
‫ﻱ ﺑﻠﺪ‪ ،‬ﻓﺎﻟﺴﺎﻋ ﹸﺔ ﺍﻟﺜﺎﻧﻴ ﹸﺔ ﺗﺘﻮﺍﱃ ﰲ ﻛـﻞ‬ ‫ﺍﻟﺴﺎﻋ ‪‬ﺔ ﺍﻟﺜﺎﻧﻴ ‪‬ﺔ ﰲ ﺃ ّﹺ‬
‫ﺲ ﻣ‪‬ﺴﺎﻛ ‪‬ﻦ ﻟﻠﻨﺒﻴﲔ ﻭﺍﻟـﺼﺪﻳﻘﲔ‬ ‫ﺑﻠﺪ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻣﻌﺒﻮﺩ‪‬ﻩ ﳎﺎﻟ ‪‬‬
‫ﺵ ﻭﺑﻴﻨﻬﻤﺎ ﹸﻓﺮ ‪‬ﺟ ﹲﺔ – ﺃﻱ‬‫ﻭﺍﻟﺸﻬﺪﺍ ِﺀ ﰲ ﺍﳉﻨ ‪‬ﺔ ﻓﻠﻴﺲ ﻋﻠﻰ ﺍﻟﻌﺮ ﹺ‬
‫ﻣﺴﺎﻓ ﹲﺔ – ﻗﻠﻴﻠ ﹲﺔ ﻋﻠﻰ ﻗﻮ ﹺﻝ ﺍﻟﺪﺍ ﹺﺭ ‪‬ﻣ ّﹺﻲ‪ ،‬ﻓﻤ‪‬ﻦ ﺍﻟﺬﻱ ﺃﻣﻠﻰ ﻋﻠـﻰ‬
‫ﷲ ﺃﻳﻬﺎ ﺍﻟﺪﺍﺭﻣ ‪‬ﻲ‬ ‫ﻚ ﻣﻦ ﺍ ِ‬
‫ﺇﻣﺎﻣ‪‬ﻜﻢ ﻫﺬﻩ ﺍﻟﻨﺠﺎﺳ ‪‬ﺔ ﺍﻟﻘﻠﺒ‪‬ﻴﺔ‪ ،‬ﻳﺎ ﻭﻳﹶﻠ ‪‬‬
‫ﻓﻤﺎ ﺃﺷﺒ‪‬ﻪ ﻗﻮﻟﹶﻚ ﻳﺎ ﺇﻣﺎ ‪‬ﻡ ﻣﺸﹺﺒّﻬ ‪‬ﺔ ﻫﺬﺍ ﺍﻟﺰﻣﺎ ‪‬ﻥ ﺑﻘﻮ ﹺﻝ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﰲ‬
‫ﻛﺘﺎﺑﹺﻬﻢ ﺍﳌﺴﻤ‪‬ﻰ ‪‬ﺳ ﹾﻔ ‪‬ﺮ ﺍﻟﺘﻜﻮﻳ ﹺﻦ ‪ -‬ﺍﻹﺻﺤﺎﺡ ‪ 28‬ﺍﻟﺮﻗﻢ ‪16‬‬
‫ﺏ ﰲ ﻫـﺬﺍ‬ ‫– ﻳﻘﻮ ﹸﻝ ﺍﻟﻴﻬﻮ ‪‬ﺩ – ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎﷲ‪) :‬ﺣﻘ‪‬ﺎ ﺇﻥ ﺍﻟﺮ ‪‬‬
‫ﺍﳌﻜﺎ ‪‬ﻥ ﻭﺃﻧﺎ ﱂ ﺃﻋﻠﻢ(‪.‬‬
‫ﲏّ‬
‫ﻭﺳﺒﺤﺎ ﹶﻥ ﻣ‪‬ﻦ ﺗﻨـﺰ‪‬ﻩ ﻋﻦ ﺍﳌﻜـﺎ ‪‬ﻥ ﻭﺍﳊـ ‪‬ﺪّ ﺍﻟﻐـ ﹺ‬
‫ﺍﹾﻟﻤ‪‬ﺴﺘ ‪‬ﻐﻨﹺﻲ ﺃﺯ ﹰﻻ ﻭﺃﺑﺪ‪‬ﺍ ﻋﻦ ﺍﻟﻌﺎﳌﲔ‬
‫ﻭﻋ‪‬ﻮﺩ‪‬ﺍ ﻋﻠﻰ ‪‬ﺑﺪ‪‬ﻱ ٍﺀ ﻓﻔﻲ ﻛﻼ ﹺﻡ ﺍﺑ ﹺﻦ ﻣﻨﺪ ‪‬ﻩ ﻋﻦ ﺃﰊ ﺷﻌﺒ ﹶﺔ‬
‫ﺕ ﺳ‪‬ﻤﺎ ‪‬ﻋ ‪‬ﻪ ﻣﻦ ﺍﳊـﺴ ﹺﻦ‬ ‫ﻓﺎﺋﺪ ﹲﺓ ﻭﻫﻲ ﲟﺎ ﻳ‪‬ﻈﻬ ‪‬ﺮ ﻣﻦ ﻋﺒﺎﺭﺗ‪‬ﻪ ﺇﺛﺒﺎ ‪‬‬
‫ﲔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻷﻧﻪ ﺻﺮ‪‬ﺡ ﺑﺎﻟﺘﺤﺪﻳﺚ ﻋﻨـﻬﻤﺎ‪،‬‬ ‫ﻭﺍﳊﺴ ﹺ‬
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 ‫ﷲ ﺿﺎﻉ ﺍﻟﻜﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣ ّﹺﺮ ﺍﻟﻌـﺼﻮﺭﹺ‪،‬‬ ‫ﻟﻜﻦ ﺳﺒﺤﺎﻥ ﺍ ِ‬
‫ﻱ ﱂ ﻳﻘ ‪‬ﻊ ﻟﻪ ﺳﻮﻯ ﺟﺰﺀﻳﻦ ﻣﻦ ﺗﻔـﺴ ﹺﲑ ﺍﺑـ ﹺﻦ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍ ‪‬ﳌ ّﹺﺰ ‪‬‬
‫ﻣﺎ ‪‬ﺟ ‪‬ﻪ ﻣﻊ ﺷﻬﺮﺗ‪‬ﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻵ ﹶﻥ ﻣﻦ ﺗﻔﺴ ﹺﲑ ‪‬ﻩ ﺳﻮﻯ ﺟـﺰ ٍﺀ‬
‫ﷲﰲ‬ ‫ﺻﻐ ﹴﲑ ﻋﻨﺪ ﺷﻴﺨ‪‬ﻨﺎ ﺍﳊﺴ ﹺﻦ ﺑﻦ ﺍﻟﺼ ‪‬ﺪّﻳ ﹺﻖ ﺍﻟ ‪‬ﻐﻤ‪‬ﺎﺭﻱ ﺃﻃﺎﻝ ﺍ ُ‬
‫ﲔ‬‫ﻋ ‪‬ﻤﺮﹺﻩ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﹸﻚ ﲟﻦ ﱂ ﻳﻜﻦ ﺑﺘﻠﻚ ﺍﻟﺸﻬﺮ ‪‬ﺓ ﻣﻦ ﺍﳌـﺼﹺﻨّﻔ ‪‬‬
‫ﺏ ﺍﻷﺟﺰﺍ ِﺀ ﻭﺍﻟﻔﻮﺍﺋ ‪‬ﺪ ﻭﱂ ‪‬ﻳﻌ‪‬ﺪ ﳌﺆﻟﱠﻔﺎﺗ‪‬ﻬﻢ ﻭﺟـﻮﺩ‪،‬‬ ‫ﻣﻦ ﺃﺻﺤﺎ ﹺ‬
‫ﷲ ﺃﻥ ﳚﻌ ﹶﻞ ﻋ‪‬ﺰﺍﺀَﻧﺎ ﻓﻴﻤﺎ ﺑﻘﻲ ﻟﻨﺎ ﺍﻟﻴﻮﻡ ﺀﺍﻣﲔ‪.‬‬ ‫ﻧﺴﺄ ﹸﻝ ﺍ َ‬

‫ﺚ ﺃﰊ ﺷﻌﺒﺔ‪ :‬ﻗﺎﻝ ﺍﺑـﻦ ﺃﰊ‬

‫ﺾ ﻣﻦ ﺃﺣﺎﺩﻳ ‪‬‬
‫ﻭﺫﺍ ﺫﻛ ‪‬ﺮ ﺑﻌ ﹴ‬
‫ﺷﻴﺒﺔ ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ﻋﻦ ﺳﻔﻴﺎﻥ ﻋﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﻫﻼ ﹺﻝ ﺑـ ﹺﻦ‬
‫ﻑ ﻋﻦ ﺃﰊ ﺷﻌﺒﺔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘـﻮﻝ ﻋﻨـﺪ‬
‫ﻳﹺﺴﺎ ‪‬‬
‫ﺍﻟﺮﻛﻦ ﻭﺍﳊﺠﺮ‪ :‬ﺭﺑﻨﺎ ﺀﺍﺗ‪‬ﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣـﺴﻨﺔ ﻭﰲ ﺍﻵﺧـﺮﺓ‬
‫ﺣﺴﻨﺔ ﻭﻗﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ‪.‬‬

‫ﻭﺭﻭﻯ ﺃﻳﻀﺎ ﻣﻦ ﻃﺮﻳﻖ ﻫﻼ ﹺﻝ ﺑ ﹺﻦ ﻳﹺـﺴﺎﻑ ﻋـﻦ ﺃﰊ‬

‫ﺷﻌﺒﺔ ﻗﺎﻝ ﻛﻨﺖ ﲜﻨﺐ ﺍﺑﻦ ﻋﻤﺮ ﺑﻌﺮﻓﺔ ﻭﺇﻥ ﺭﻛﺒﱵ ﻟﹶـ‪‬ﺘ ‪‬ﻤ ‪‬‬
‫ﺲ‬
‫ﺲ ﻓﺨﺬﻩ ﻓﻤﺎ ﲰﻌﺘﻪ ﻳﺰﻳﺪ ﻋﻠﻰ ﻫـﺆﻻﺀ‬
‫ﺭﻛﺒﺘ‪‬ﻪ ﺃﻭ ﻓﺨﺬﻱ ﳝ ‪‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ‪) :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ‬

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‫ﺍﳊﻤﺪ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻰﺀ ﻗﺪﻳﺮ( ﺣﱴ ﺃﻓﺎﺽ ﻣﻦ ﻋﺮﻓﺔ ﺇﱃ‬
‫ﲨﻊ‪.‬ﺍﻧﺘﻬﻰ‬

‫ﻭﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ ﰲ ﻣﻌﺠﻤﻪ ﺍﻟﻜﺒﲑ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ‬

‫ﺍﻟﻌﺰﻳﺰ ﺛﻨﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﺛﻨﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﻋﻤﺎ ﹴﺭ ﺍﻟ ‪‬ﺪﻫ‪‬ﲏ ﻋـﻦ ﺃﰊ‬
‫ﺷﻌﺒﺔ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻃﺎﻓـﺎ‬
‫ﺻﱠﻠﻴ‪‬ﺎ ﺭﻛﻌﺘﲔ‪.‬‬
‫ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﻭ ‪‬‬

‫ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑ ﹺﻦ ‪‬ﻋﻴ‪‬ﻴﻨ ﹶﺔ ﻋﻦ ﻋﻤﺎ ﹴﺭ‬

‫ﺍﻟﺪ‪‬ﻫﲏ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺒﻜﺮﻱ ‪ ....‬ﺍﳊﺪﻳ ﹶ‬
‫ﺚ ﺑﺘﻤﺎﻣ‪‬ﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﲣﺮﳚﻪ ﺃﺑﻮ ﺷﻌﺒﺔ ﻫﺬﺍ ﻫﻮ ﺍﻟﺒﻜﺮﻱ ﻛﻤﺎ‬
‫ﺫﻛﺮﻩ ﺍﳌﺰﻱ ﻭﱂ ﺃﺟﺪ ﻣﻦ ﺗﺮﲨﻪ‪.‬‬
‫ﻭﰲ ﲣﺮﻳ ﹴﺞ ﺀﺍﺧﺮ ﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﻭﺃﺑـﻮ ﺷـﻌﺒﺔ‬
‫ﺍﻟﺒﻜﺮﻱ ﱂ ﺃﻋﺮﻓﻪ ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻗﻠﺖ‪ :‬ﺍﳍﻴﺜﻤﻲ ﱂ ﻳﻌﺮﻓﻪ ﺑﺪﻟﻴﻞ ﻗﻮﻟ‪‬ﻪ ﱂ ﺃﺟﺪ ﻣﻦ ﺗﺮ ‪‬ﺟﻤ‪‬ﻪ‪،‬‬
‫ﻱ ﺇﳕﺎ ﺗﺮﺟﻢ ﺃﺑﺎ ﺷﻌﺒﺔ ﻋﻠﻰ ﺃﻧﻪ ﻣﻮﱃ ﺳﻮﻳﺪ ﺑﻦ ‪‬ﻣﻘﹶـ ّﹺﺮ ‪‬ﻥ‬
‫ﻭﺍﳌﺰ ‪‬‬
‫ﺍ ﹸﳌ ‪‬ﺰﻧﹺﻲ ﻛﻮﰲ ﺭﻭﻯ ﻋﻦ ﻣﻮﻻﻩ ﺳﻮﻳﺪ ﺑﻦ ﻣﻘـﺮﻥ‪.‬ﺍﻧﺘـﻬﻰ‪،‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﻜﺪﺭ‪ ،‬ﻭﻫﻮ ﻏﲑ ﺃﰊ ﺷﻌﺒﺔ ﺍﻟﺒﺼﺮﻱ‬
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 ‫ﻫﺬﺍ ﻭﻓﺮ‪‬ﻕ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎ ﹴﰎ ﻭﻏﲑ‪‬ﳘﺎ‪.‬‬
‫ﺃﻣﺎ ﺃﺑﻮ ﺷﻌﺒﺔ ﺍﻷﺷﺠﻌﻲ ﺍﻟﺒﺼﺮﻱ ﻣﻘـﺼﻮﺩ‪‬ﻧﺎ ﻓـﺬﻛﺮﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺎﺭﳜﻪ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺷﻌﺒ ﹶﺔ ﺍﻷﺷﺠﻌﻲ ﻭﻋﻨﻪ ﻫﻼ ﹸﻝ ﺑ ‪‬ﻦ‬
‫ﻳﹺﺴﺎﻑ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻗﺎﻝ‪ :‬ﺃﺑـﻮ ﺷـﻌﺒﺔ‬
‫ﺍﻷﺷﺠﻌ ‪‬ﻲ ﺍﻟﺒﺼﺮﻱ ﺭﻭﻯ ﻋﻨﻪ ﻫﻼﻝ ﺑﻦ ﻳﺴﺎﻑ ﲰﻌـﺖ ﺃﰊ‬
‫ﻳﻘﻮﻝ ﺫﻟﻚ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺕ‬
‫ﻭﻗﺪ ﻣ ‪‬ﺮ ﻣﻌﻚ ﰲ ﺗﺮﲨ ‪‬ﺔ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﺣﻜ ‪‬ﻢ ﺳﻜﻮ ‪‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺎﺭﳜﻪ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻓﻬﺬﺍ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺛﻘ‪‬ﺘﻪ‪،‬‬
‫ﻭﻻ ﺣﺎﺟﺔ ﺇﱃ ﺗﻜﺮﺍﺭﹺﻩ‪.‬‬

‫ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﻣﺼ‪‬ﻨ ‪‬ﻔ ‪‬ﻪ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﺍﻟﺜﻮﺭﻱ ﻋﻦ‬
‫ﻣﻨﺼﻮﺭ ﻋﻦ ﻫﻼﻝ ﺑﻦ ﻳﺴﺎﻑ ﻋﻦ ﺃﰊ ﺷﻌﺒﺔ ﺍﻟﺒﻜﺮﻱ ﻗﺎﻝ‪:‬‬
‫ﺖ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻭﻫﻮ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻭﻫﻮ ﻳﻘﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ‬ ‫ﺭﻣﻘ ‪‬‬
‫ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ﺑﻴﺪﻩ ﺍﳋﲑ ﻭﻫﻮ‬
‫ﻋﻠﻰ ﻛﻞ ﺷﻰﺀٍ ﻗﺪﻳﺮ ﰒ ﻗﺎﻝ ﺭﺑﻨﺎ ﺀﺍﺗﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﰲ‬
‫ﺍﻵﺧﺮﺓ ﺣﺴﻨﺔ ﻭﻗﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ‪.‬‬

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‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﲰﻌﺖ ﺭﺟﻼ ﳛﺪﺙ ﻫـﺸﺎﻡ ﺑـﻦ‬
‫ﺣﺴﺎﻥ ﻋﻦ ﻋﻢ ﻟﻪ ﻋﻦ ﺃﰊ ﺷﻌﺒﺔ ﺍﻟﺒﻜﺮﻱ ﻗﺎﻝ ﻃﻔ ‪‬‬
‫ﺖ ﻣـﻊ‬
‫ﺍﺑﻦ ﻋﻤﺮ ﻓﺴﻤﻌﺘﻪ ﺣﲔ ﺣﺎﺫﻯ ﺍﻟﺮﻛ ‪‬ﻦ ﺍﻟﻴﻤﺎﱐ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ﻭﺑﻴﺪﻩ ﺍﳋـﲑ‬
‫ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻰ ٍﺀ ﻗﺪﻳﺮ ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﳊﺠﺮ ﻗﺎﻝ‪ :‬ﺭﺑﻨﺎ ﺀﺍﺗﻨﺎ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﰲ ﺍﻵﺧﺮﺓ ﺣﺴﻨﺔ ﻭﻗﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ ﻓﻠﻤـﺎ‬
‫ﺍﻧﺼﺮﻑ ﻗﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﲰﻌﺘ‪‬ﻚ ﺗﻘﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ‬
‫ﺖ ﻧﻌﻢ‪ ،‬ﻗﺎﻝ ﻓﻬﻮ ﺫﻟﻚ ﺃﺛﻨﻴـﺖ ﻋﻠـﻰ ﺭﰊ‬ ‫ﻗﺎﻝ ﲰﻌﺘﲏ؟ ﻗﻠ ‪‬‬
‫ﻭﺷﻬﺪﺕ ﺷﻬﺎﺩﺓ ﺣﻖ ﻭﺳﺄﻟﺘﻪ ﻣﻦ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻓﺪﻋﺎ‬
‫ﻫﺸﺎﻡ ﹺﺑ ‪‬ﺪﻭ‪‬ﺍ ‪‬ﺓ ﻓﻜﺘﺒﻪ‪.‬ﺍﻧﺘﻬﻰ ﺃﻱ ﻓﺎﺳﺘﺤﺴﻨ‪‬ﻪ‪.‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪.‬‬

‫ﻭﻟﻴﺲ ﻣﺮﺍﺩﻱ ﻣﻦ ﺗﺮﲨﺔ ﺭﺟﺎﻟﻪ ﺳﻮﻯ ﺍﻟﺘﻨﺒﻴ ‪‬ﻪ ﺇﱃ ﺃﻥ ﻣﺎ ﺭﻭﺍﻩ‬

‫ﺃﺑﻮ ﺷﻌﺒﺔ ﻫﻮ ﻗﺼﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﻬﻮ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﺃﻣﺸﻲ ﻣﻊ ﺍﺑﻦ‬
‫ﻋﻤﺮ ‪ ...‬ﻓﺨﺪﺭﺕ ﺭﺟﻠﻪ "ﻓﺠﻠﺲ" ‪ ...‬ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻓﺎﻟﻈﺎﻫ ‪‬ﺮ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻷﻣ ‪‬ﺮ ﻭﺍﷲ ﺃﻋﻠﻢ ﻛﺎﻥ ﻳﺘﻜـﺮﺭ ﻣـﻊ‬
‫ﺳ‪‬ﻴﺪ‪‬ﻧﺎ ﺍﺑ ﹺﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻟﺘﻐﺎﻳﺮ ﺍﻟﻘﺼﺘﲔ‪.‬‬

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‫ﻭﻫﺬﺍ ﻛﻤﺎ ﺳﺘﺮﺍﻩ ﺑﻌ ‪‬ﺪ ﺑﺈﺫﻥ ﺍﷲ ﻳﻘﻮﻱ ﺍﳊﺪﻳﺚ ﻛﻤـﺎ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ :‬ﻗﻠﺖ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺃﺑﺎ‬
‫ﺏ ﲰﻌﻪ ﻣﻨﻬﻤﺎ ﻻﺧﺘﻼﻑ ﺍﻟﺴﻴﺎﻕ ﻷﻥ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﹸﺃ‪‬ﺑ ّﹺﻲ‬ ‫ﺃﻳﻮ ‪‬‬
‫ﺑﻦ ﻛﻌﺐ ﻗﺼﺔ ﻟﻴﺴﺖ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬
‫ﲔ ﻣﺎ ﳓﻦ ﻓﻴﻪ‪.‬‬
‫ﺳﻠﻢ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﻫﺬﺍ ﻋ ‪‬‬
‫ﻭﺃﺑﻮ ﺷﻌﺒﺔ ﺩﺍﺧﻞ ﲢﺖ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑـ ﹺﻦ ﺍﻟـﺼﻼﺡ‪:‬‬
‫)ﺍ‪‬ﻬﻮﻝ ﺍﻟﺬﻱ ﺟﻬﻠﺖ ﻋﺪﺍﻟﺘﻪ ﺍﻟﺒﺎﻃﻨﺔ ﻭﻫﻮ ﻋﺪﻝ ﰲ ﺍﻟﻈﺎﻫﺮ‬
‫ﻭﻫﻮ ﺍﳌﺴﺘﻮﺭ ﻓﻘﺪ ﻗﺎﻝ ﺑﻌﺾ ﺃﺋﻤﺘﻨﺎ‪ :‬ﺍﳌﺴﺘﻮﺭ ﻣﻦ ﻳﻜﻮﻥ ﻋﺪﻻ‬
‫ﰲ ﺍﻟﻈﺎﻫﺮ ﻭﻻ ﺗﻌﺮﻑ ﻋﺪﺍﻟﺔ ﺑﺎﻃﻨﻪ‪ .‬ﻓﻬﺬﺍ ﺍ‪‬ﻬـﻮﻝ ﳛـﺘﺞ‬
‫ﺑﺮﻭﺍﻳﺘﻪ ﺑﻌﺾ ﻣﻦ ﺭﺩ ﺭﻭﺍﻳـﺔ ﺍﻷﻭﻝ ﻭﻫـﻮ ﻗـﻮﻝ ﺑﻌـﺾ‬
‫ﺍﻟﺸﺎﻓﻌﻴﲔ ﻭﺑﻪ ﻗﻄﻊ ﻣﻨﻬﻢ ﺍﻹﻣﺎ ‪‬ﻡ ﺳﻠﻴﻢ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟـﺮﺍﺯﻱ‬
‫ﻗﺎﻝ‪ :‬ﻷﻥ ﺃﻣﺮ ﺍﻹﺧﺒﺎﺭ ﻣﺒﲏ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﻈـﻦ ﺑـﺎﻟﺮﺍﻭﻱ‪،‬‬
‫ﻭﻷﻥ ﺭﻭﺍﻳﺔ ﺍﻷﺧﺒﺎﺭ ﺗﻜﻮﻥ ﻋﻨﺪ ﻣﻦ ﻳﻌﺘﺬﺭ ﻋﻠﻴـﻪ ﻣﻌﺮﻓـﺔ‬
‫ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺒﺎﻃﻦ ﻓﺎﻗﺘﺼﺮ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﰲ ﺍﻟﻈﺎﻫﺮ‪،‬‬
‫ﻭﺗﻔﺎﺭﻕ ﺍﻟﺸﻬﺎﺩﺓ ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍﳊﻜﺎﻡ ﻭﻻ ﻳﺘﻌﺬﺭ ﻋﻠﻴﻬﻢ‬
‫ﺫﻟﻚ ﻓﺎﻋﺘﱪ ﻓﻴﻬﺎ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﰲ ﻛﺜﲑ‬
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‫ﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺬﻳﻦ‬
‫ﺗﻘﺎﺩﻡ ﺍﻟﻌﻬﺪ ‪‬ﻢ ﻭﺗﻌـﺬﺭﺕ ﺍﳋـﱪﺓ ﺍﻟﺒﺎﻃﻨـﺔ ‪‬ـﻢ ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‬
‫ﻆ‬
‫ﺖ‪ :‬ﻭﻫﺬﺍ ﻭﺍﺿ ‪‬ﺢ ﻭﻣﻌﻤﻮ ﹲﻝ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻗـﺎﻝ ﺍﳊـﺎﻓ ﹸ‬ ‫ﻗﻠ ‪‬‬
‫ﻑ ﺍﺧﺘﺼﺎﺭ‪‬ﺍ ﺑﺎﳌﺪﺍﻭﻱ ﻟﻌ‪‬ﻠ ﹺﻞ‬
‫ﺃﲪ ‪‬ﺪ ﺑ ‪‬ﻦ ﺍﻟﺼ ‪‬ﺪّﻳ ﹺﻖ ﰲ ﻛﺘﺎﺑﹺﻪ ﺍﳌﻌﺮﻭ ‪‬‬
‫ﺍﳌﻨﺎﻭﻱ‪:‬‬
‫ﺕ‬
‫ﻭﺯﺍﺩ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻠﺴﺎﻥ ﺃ ﹼﻥ ﺍﺑ ‪‬ﻦ ﺣﺒﺎ ﹶﻥ ﺫﻛﺮﻩ ﰲ ﺍﻟﺜﻘﺎ ‪‬‬
‫ﻭﺃﻧﻪ ﺭﻭﻯ ﻋﻨﻪ ﺃﻳﻀ‪‬ﺎ ﻣﺮﻭﺍ ﹸﻥ ﺑ ‪‬ﻦ ﻣﻌﺎﻭﻳ ﹶﺔ ﻭﻭﻛﻴ ‪‬ﻊ – ﺃﻱ ﻣـﻊ‬
‫ﻑ‬
‫ﺍﺑ ﹺﻦ ‪‬ﻧﻤ‪‬ﲑ – ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻬﻮ ﻣﻌـﺮﻭ ‪‬‬
‫ﺍﻟﻌﲔ ﺑﺮﻭﺍﻳ ‪‬ﺔ ﻫﺆﻻ ِﺀ ﺍﻷﻛﺎﺑ ﹺﺮ ﻋﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻌﺪﺍﻟ ﹸﺔ ﻟﺮﻭﺍ‪‬ﻳﺘ‪‬ﻬﻢ‬
‫ﺕ ﲟﻨ ﹶﻜ ﹴﺮ ﻭﺃﺗﻰ ﲟﺎ ﺭﻭﺍﻩ ﻏـﲑ‪‬ﻩ ﻭﻭﺍﻓﻘﹶـﻪ‬
‫ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻷﻧﻪ ﱂ ﻳﺄ ‪‬‬
‫ﻒ ﻣﻊ ﻛﻮﹺﻧ ‪‬ﻪ ﺗﺎﺑﻌ‪‬ﺎ ﺃﻭ ﻣﻮﺍ ‪‬ﻓﻘﹰﺎ‬
‫ﺢ ﺍﳌﺼﹺﻨّ ‪‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻓﺘﺼﺤﻴ ‪‬‬
‫ﺴﻠﱠ ‪‬ﻢ ﻣﻦ ﺟﻬ ‪‬ﺔ ﺍﻟﻘﻮﺍﻋﺪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺢ ﺍﺑﻦ ﺣﺒﺎ ﹶﻥ ﻫﻮ ‪‬ﻣ ‪‬‬
‫ﻟﺘﺼﺤﻴ ﹺ‬
‫ﲔ ﻣﻨﻪ‬
‫ﺏ ﻭﻣﺎ ﻟﻠﻤﺨﺎﻟﻔ ‪‬‬
‫ﷲ ﹶﺃﻧ‪‬ﺎ ﻋﻠﻰ ﺟﺎ ‪‬ﺩ ‪‬ﺓ ﺍﻟﺼﻮﺍ ﹺ‬
‫ﻓﺎﳊﻤ ‪‬ﺪ ِ‬
‫ﻧﺼﻴﺐ‪ ،‬ﻭﺃﺭﻯ ﰲ ﻫﺬﺍ ﻛﻔﺎﻳﺔ‪.‬‬

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‫ﻓﺎﺋﺪﺓ‪ :‬ﻭﳑﺎ ﺗﻔﺎﺭﻕ ﻓﻴﻪ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﺃ ﹼﻥ ﰲ ﺍﻟﺸﻬﺎﺩ ‪‬ﺓ‬
‫ﻕ ﺍﻟﻨﺎﺱ ﲞﻼﻓﻬﺎ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‪.‬‬ ‫ﺗﻌﱡﻠ ‪‬ﻖ ﺣﻘﻮ ﹺ‬
‫ﻓﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻻ ﺗﻨـﺰ ﹸﻝ ﻋﻦ ﻛﻮﻧﹺﻬﺎ ﺣﺴﻨ ﹰﺔ ﻟﺬﺍﺗ‪‬ﻬﺎ ﻭﺇﻥ‬
‫ﺕ ﻗﺼ ‪‬ﺔ‬
‫ﺖ ﺻﺤﻴﺤﺔﹲ‪ ،‬ﻭﻫﻲ ﺫﺍ ‪‬‬ ‫ﺖ ﺗ‪‬ﺒﻌ‪‬ﺎ ﻟﻠﻘﻮﺍﻋ ‪‬ﺪ ﺍﳊﺪﻳﺜﻴ ‪‬ﺔ ﻗﻠ ‪‬‬
‫ﺷﺌ ‪‬‬
‫ﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﺗﻜﺮﺭ ﻫﺬﺍ ﺍﻷﻣـﺮ‬ ‫ﳐﺘﻠﻔ ‪‬ﺔ ﻋﻦ ﺳﺎﺑﻘﺘ‪‬ﻴﻬﺎ ﳑﺎ ﻳﻐّ‪‬ﻠ ‪‬‬
‫ﻣﻊ ﺳﻴ‪‬ﺪﻧﺎ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪.‬‬
‫ﺗﻨﺒﻴ ‪‬ﻪ ﻣﻬﻢ‪ :‬ﻗﺪ ﻳﻈ ‪‬ﻦ ﺍﻟﺒﻌ ‪‬‬
‫ﺾ ﺃ ﹼﻥ ﺃﺑﺎ ﺷﻌﺒ ﹶﺔ ﻋﻨ ‪‬ﺪ ﺍﺑـ ﹺﻦ ﺃﰊ‬
‫ﺣﺎ ﹴﰎ ﳎﻬﻮ ﹲﻝ ﻷﻧﻪ ﹶﺫ ﹶﻛ ‪‬ﺮ ﻋﻨﻪ ﺭﺍﻭﻳ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﻘﺪ‬
‫ﺹ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆﹸ ﺍﺑ ‪‬ﻦ ﺍﻟﻘﻄﹼﺎﻥ ﰲ ﺑﻴﺎﻥ ﺍﻟﻮﻫ ﹺﻢ ﻭﺍﻹﻳﻬﺎﻡ ﲞـﺼﻮ ﹺ‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳ ﹺﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ‪:‬‬ ‫ﺍﳉﺮ ﹺ‬
‫ﺙ ﺇﺫﺍ‬‫ﺏ ﺭﻭﺍ ‪‬ﺓ ﺍﶈـ ّ‪‬ﺪ ‪‬‬
‫ﺠ ﹺﺮ ﻋﺎﺩ ﹸﺓ ﺍﶈ ‪‬ﺪّﺛﲔ ﺑﺎﺳـﺘﻴﻌﺎ ﹺ‬
‫ﱂ ‪‬ﺗ ‪‬‬
‫ﺫﻛﺮﻭﻩ‪ ،‬ﻭﺇﳕﺎ ﻳﺬﻛﺮﻭﻥ ﻣﻨﻬﻢ ﺇﻣﺎ ﻣ‪‬ﻦ ﺍﺷﺘﻬﺮ ﺑﺎﻷﺧﺬ ﻋﻨﻪ ﺃﻭ‬
‫ﺴﺮ‪‬ﺍ‬
‫ﻣﻦ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻨﻪ ﺗﻔﺨﻴﻢ ﻟﻪ ﺃﻭ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﻣﺘﻴـ ِّ‬
‫‪‬ﻣ ‪‬ﻤ ‪‬ﻜﻨ‪‬ﺎ‪ ،‬ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﳌﻦ ﻧﻈﺮ ﰲ ﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻓﺮﺃﻯ ﻣـﺜﻼ‬
‫ﺃﺑﺎ ﻛﺒﺸﺔ ﺍﻟﺴﻠﻮﱄ ﺭﻭﻯ ﻋﻨﻪ ﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﺃﻥ ﻳﻈﻦ ﺃﻧﻪ‬
‫ﱂ ﻳﺮ ﹺﻭ ﻋﻨﻪ ﻏﲑ‪‬ﻩ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻮﺟﺪ ‪‬ﻣﻤ‪‬ﻦ ﻳﺮﻭﻱ ﻋﻨـﻪ ﲨﺎﻋـ ﹲﺔ‬
‫ﺳﻮﻯ ﻣ‪‬ﻦ ﹸﺫﻛ‪‬ﺮ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﺃﻗﺮ‪‬ﻩ ﺍﻟﺬﻫﱯ‬
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‫ﻱ‬
‫ﺖ‪ :‬ﻫﺬﺍ ﺗﻨﺒﻴ ‪‬ﻪ ﻣﻬﻢ‪ ،‬ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒ‪‬ﻪ ﺇﱃ ﺃﻥ ﺍ ‪‬ﳌ ّﹺﺰ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻳﺮﻳ ‪‬ﺪ ﺍﻻﺳﺘﻘﺼﺎ َﺀ ﻓﺈﻧﻪ ﻗﺎﻝ ﻣﻌﺘﺮﺿ‪‬ﺎ ﻋﻠﻰ‬
‫ﺐ ﺍﻟﻜﻤﺎ ﹺﻝ ﻣﺎ ﻧﺼ‪‬ﻪ‪:‬‬
‫ﺍﳊﺎﻓﻆ ﺍﳌﻘﺪﺳﻲ ﺻﺎﺣ ﹺ‬
‫ﺐ‬
‫ﻭﻻ ﺍﺳﺘﻘﺼ‪‬ﻰ ﺍﻷﲰﺎ َﺀ ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﺘ ‪‬‬
‫ﺍﺳﺘﻘﺼﺎ ًﺀ ﺗﺎﻣ‪‬ﺎ‪ ،‬ﻭﻻ ‪‬ﺗ‪‬ﺘﺒ‪‬ﻊ ﲨﻴ ‪‬ﻊ ﺗﺮﺍﺟ ﹺﻢ ﺍﻷﲰﺎ ِﺀ ﺍﻟﱵ ﺫ ﹶﻛﺮ‪‬ﻫﺎ ﰲ‬
‫ﻚ ﺇﻏﻔـﺎ ﹲﻝ‬ ‫ﺐ ﺫﻟ ‪‬‬‫ﺼ ﹶﻞ ﰲ ﻛﺘﺎﺑ ‪‬ﻪ ﺑﺴﺒ ﹺ‬ ‫ﻛﺘﺎﹺﺑ ‪‬ﻪ ﺗﺘ‪‬ﺒﻌ‪‬ﺎ ﺷﺎ‪‬ﻓﻴ‪‬ﺎ‪ ،‬ﻓﺤ ‪‬‬
‫ﻭﺇﺧﻼ ﹲﻝ ‪ ...‬ﻓﺘﺘﺒﻌﺘ‪‬ﻬﺎ ﺗﺘﺒﻌ‪‬ﺎ ﺗﺎﻣ‪‬ﺎ‪.‬‬
‫ﺕ ﺃﲰﺎ َﺀ ﻣ‪‬ﻦ ﺭ‪‬ﻭﻯ ﻋﻨﻪ ﻛ ﱡﻞ ﻭﺍﺣ ‪‬ﺪ ﻣﻨﻬﻢ‪،‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻭﺫﻛﺮ ‪‬‬
‫ﺐ ﺃﻭ ﰲ‬
‫ﻭﺃﲰﺎ َﺀ ﻣ‪‬ﻦ ﺭﻭﻯ ﻋﻦ ﻛ ّﹺﻞ ﻭﺍﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﻜﺘ ﹺ‬
‫ﻏﲑﹺﻫﺎ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻆ ﻣﻐﻠﻄـﺎﻱ‬‫ﻗﻠﺖ‪ :‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺍﺳﺘﺪﺭ ‪‬ﻙ ﻋﻠﻴﻪ ﺍﳊﺎﻓ ﹸ‬
‫ﻭﺍﺑﻦ ﺣﺠﺮ ﺃﺷﻴﺎﺀ ﺗﻌﺮﻑ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺗﻠﻚ ﺍﳌﺼﻨ‪‬ﻔﺎﺕ‪.‬‬
‫ﺕ ﻣﻦ ﺣﻴﺚ ﺇﺳﻨﺎﺩ‪‬ﻫﺎ‬ ‫ﺇﱃ ﻫﻨﺎ ﺍﻧﺘﻬﻰ ﺍﻟﻜﻼ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎ ‪‬‬
‫ﲝﻤ ‪‬ﺪ ﺍﷲ ﻭﻣﹺﻨّﻪ ﻭﻛﺮﻣ‪‬ﻪ ﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻨﺒﻨﺎ ﺍﻟﺰﹶﻟ ﹶﻞ ﻭﺃﻥ‬
‫ﻳﻬﺪﻱ ﺑﻪ ﻛﺜﲑﺍ ﺀﺍﻣﲔ‪.‬‬

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 ‫ﺼ ﹲﻞ ﰲ ﺭ ‪‬ﺩّ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮﻯ ﺍﻻﺿ ‪‬ﻄﺮﺍﺏ‬
‫ﹶﻓ ‪‬‬
‫ﷲ ﺍﻟﺴﻼﻣﺔ – ﺃ‪‬ﻢ ﺯﻋﻤـﻮﺍ‬ ‫ﳑﺎ ﻳﺜﲑ ﺍﻟﻌﺠﺐ – ﻧﺴﺄﻝ ﺍ َ‬
‫ﻒ‬‫ﺐ ﺍﻟـﻀﻌ ‪‬‬ ‫ﺍﺿﻄﺮﺍﺏ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﻫﺬﺍ ﻳﻮﺟ ‪‬‬
‫ﺐ‪ ،‬ﻷﻥ‬ ‫ﻉ ﻣﻨ ﹶﻜ ‪‬ﺮ ﻣ‪‬ﺮﻳـ ‪‬‬
‫ﺴ ‪‬ﺮ ‪‬‬
‫ﺐ ﻭ‪‬ﺗ ‪‬‬
‫ﺑﺰﻋ ‪‬ﻤﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻓﻬ ‪‬ﻢ ﻋﺠﻴ ‪‬‬
‫ﺏ ﻻ ﺑ ‪‬ﺪ ﻓﻴﻪ ‪‬ﻣﻦ ﻭﺟﻮ ‪‬ﺩ ﳐﺎﻟﻔﺔ ﰲ ﺍﻟﺴﻨ ‪‬ﺪ ﺃﻭ‬ ‫ﳊﻜ ‪‬ﻢ ﺑﺎﻻﺿﻄﺮﺍ ﹺ‬‫ﺍﹸ‬
‫ﻱ‬
‫ﱳ‪ ،‬ﰒ ﻻ ﺑﺪ ﻓﻴﻪ ﻣ‪‬ﻦ ﺃﻣﻮ ﹴﺭ ﻗﺒ ﹶﻞ ﺍﳊﻜـ ﹺﻢ ﻋﻠـﻰ ﺍﳌﹶـ ‪‬ﺮ ﹺﻭ ّﹺ‬ ‫ﺍﳌ ﹺ‬
‫ﺐ‪:‬‬
‫ﺏ ﻭﻫﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴ ﹺ‬ ‫ﺑﺎﻻﺿﻄﺮﺍ ﹺ‬
‫‪ -‬ﺍﳉﻤ ‪‬ﻊ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﺃﻣﻜﻦ ﺍﳉﻤﻊ ﻭﻋﻨﺪﺋﺬ ﻳﻜﻮﻥ ﺍﻟﻈﺎﻫ ‪‬ﺮ‬
‫ﻑ ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻨﻔﻲ‪.‬‬ ‫ﺍﻻﺧﺘﻼ ‪‬‬
‫‪ -‬ﻓﺈﻥ ﱂ ﳝ ‪‬ﻜ ﹺﻦ ﺍﳉﻤ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤ ‪‬ﺪ ﺇﱃ ﺍﻟﺘﺮﺟﻴﺢ‪.‬‬
‫ﺕﰲ‬ ‫ﺕ ﺍﻟﺮﻭﺍﻳـﺎ ‪‬‬
‫‪ -‬ﻓﺈﻥ ﱂ ﳝﻜﻦ ﺍﻟﺘﺮﺟﻴ ‪‬ﺢ ﺑﹶﺄ ﹾﻥ ﺗﺴﺎ ‪‬ﻭ ‪‬‬
‫ﻂ ﻭﻫﻮ ﻣـﺎ‬‫ﻒ ﻹﺷﻌﺎﺭﹺﻩ ﺑﻌﺪ ﹺﻡ ﺍﻟﻀﺒ ‪‬‬ ‫ﺍﻟﻘﻮ ‪‬ﺓ ﻓﺎﳊﻜ ‪‬ﻢ ﻫﻮ ﺍﻟﺘﻮﻗ ‪‬‬
‫ﻒ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﻭﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ‪ ،‬ﻣـﻊ ﺃﻥ‬ ‫ﻀ ‪‬ﻌ ‪‬‬‫ﺐ ﺍﻟ ‪‬‬
‫‪‬ﻳﻮ ﹺﺟ ‪‬‬
‫ﺕ ﻻ ﺗﺆﺛ ‪‬ﺮ ﰲ ﺻﺤ ‪‬ﺔ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﻛﺜﲑ ﻣـﻦ‬ ‫ﻫﻨﺎﻙ ﺍﺿﻄﺮﺍﺑﺎ ‪‬‬
‫ﺍﳊﻔﺎﻅ ﻟﻌﺪ ﹺﻡ ﺗﺄﺛﲑﹺﻫﺎ‪.‬‬
‫ﻭﺃﺭﻯ ﺃ ‪‬ﻭ ﹰﻻ ﺇﳉﺎﻣ‪‬ﻬﻢ ﺑﻜﻼ ﹺﻡ ﺇﻣﺎﻣ‪‬ﻬﻢ ﺍﻟﺬﻱ ﻳ‪‬ﻌ ّ‪‬ﻈ ‪‬ﻤﻮﻧ‪‬ﻪ ﺃﻋﲏ‬
‫ﻉ ﺍﻟﻔﺘﺎﻭﻱ‪:‬‬
‫ﺍﺑ ‪‬ﻦ ﺗﻴﻤﻴ ﹶﺔ ﻓﻘﺪ ﻗﺎﻝ ﻛﻤﺎ ﰲ ﳎﻤﻮ ﹺ‬
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‫ﺚ ﻳﻜﻮ ﹸﻥ ﻋﻨﺪ‪‬ﻩ ﻋﻦ ﲨﺎﻋ ‪‬ﺔ‬
‫ﻕ ﻛﺎﻥ ﺍﳊﺪﻳ ﹸ‬
‫ﺇﻥﹼ ﺃﺑﺎ ﺇﺳﺤﺎ ‪‬‬
‫ﻳﺮﻭﻳ ‪‬ﻪ ﻋﻦ ﻫﺬﺍ ﺗﺎﺭ ﹰﺓ ﻭﻋﻦ ﻫﺬﺍ ﺗﺎﺭ ﹰﺓ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺍﻟ ‪‬ﺰﻫ‪‬ـ ﹺﺮ ‪‬‬
‫ﻱ‬
‫ﺐ ﻭﺗﺎﺭ ﹰﺓ ﻋـﻦ ﺃﰊ‬ ‫ﺚ ﺗﺎﺭ ﹰﺓ ﻋﻦ ﺳﻌﻴ ‪‬ﺪ ﺑ ﹺﻦ ﺍﳌﺴ‪‬ﻴ ﹺ‬
‫ﻳﺮﻭﻱ ﺍﳊﺪﻳ ﹶ‬
‫ﺙ ﺑﻪ ﺗﺎﺭﺓ ﻋـﻦ‬‫ﺳﻠﻤ ﹶﺔ ﻭﺗﺎﺭ ﹰﺓ ﳚﻤﻌﻬﻤﺎ‪ ،‬ﻓﻤﻦ ﻻ ﻳﻌﺮﻓﹸﻪ ﻓﻴﺤ ّ‪‬ﺪ ﹸ‬
‫ﻂ‬
‫ﻚ ﻏﻠـ ﹲ‬
‫ﺱ ﺃﻥﹼ ﺫﻟـ ‪‬‬
‫ﺾ ﺍﻟﻨﺎ ﹺ‬
‫ﻫﺬﺍ ﻭﺗﺎﺭﺓ ﻋﻦ ﻫﺬﺍ ﻳﻈﻦ‪ ‬ﺑﻌ ‪‬‬
‫ﺢ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻣ‪‬ﻪ ﲝﺮﻭﻓ‪‬ﻪ‬
‫ﻭﻛ‪‬ﻼﳘﺎ ﺻﺤﻴ ‪‬‬
‫ﺏ ﺃﻡ‬‫ﺠ ﹺﻬّﻠﻮ ﹶﻥ ﺇﻣﺎﻣ‪‬ﻬﻢ ﻭﻳﻘﻮﻟـﻮﻥ ﺑﺎﻻﺿـﻄﺮﺍ ﹺ‬ ‫ﻓﻬﻞ ﺳ‪‬ﻴ ‪‬‬
‫ﺏ ﺍﳌﹸﻔﺘ‪‬ﺮﺍ ‪‬ﺓ ﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﻫﻴﺒ ‪‬ﺔ‬
‫ﺳﻴﺴﻜﺘﻮ ﹶﻥ ﻋﻦ ﺩ‪‬ﻋﻮﻯ ﺍﻻﺿﻄﺮﺍ ﹺ‬
‫ﺸﺒ‪‬ﻬﺔ‪ ،‬ﳓﻦ ﻧﻌﻠ ‪‬ﻢ ﺃ ﹼﻥ ﺍﻷﻣـﺮﻳ ﹺﻦ‬‫ﺇﻣﺎﻣ‪‬ﻬﻢ ﺍﻟﱵ ﺟﻌﻠﻮﻫﺎ ﻓﻮﻕ ﺍﻟ ‪‬‬
‫ﺃﺣﻼﳘﺎ ﻣ ‪‬ﺮ ﺳﺒﺤﺎﻥ ﺍﷲ‪.‬‬
‫ﻑ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ ﰲ ﻓﺘﺢ ﺍﳌﻐﻴﺚ‪ :‬ﰒ ﺇﻥ ﺍﺧﺘﻼ ‪‬‬
‫ﺴﺒﹺﻪ ﻻ ﻳﺆﺛﺮ‪ ،‬ﺫﻟﻚ ﻷﻧﻪ ﺇﻥ ﻛـﺎﻥ‬ ‫ﺍﻟﺮﻭﺍ ‪‬ﺓ ﰲ ﺍﺳ ﹺﻢ ﺭﺟ ﹴﻞ ﺃﻭ ‪‬ﻧ ‪‬‬
‫ﺚ‬
‫ﺍﻟﺮﺟﻞ ﺛﻘﺔ ﻛﻤﺎ ﻫﻮ ﻣﻘﺘﻀﻰ ﺻﻨﻴﻊ ﻣﻦ ﺻﺤﺢ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬
‫ﺿ ‪‬ﲑ ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﻛ ّﹴﻞ ﻣﻦ ﺍ ﹸﳌ ‪‬ﻌ ّﹺﻞ ﻭﺍﳌﻨﻜﹶﺮ ﻻ ﺳﻴﻤﺎ ﻭﰲ‬ ‫ﻓﻼ ‪‬‬
‫ﺚ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﳑﺎ ﺍﺧ‪‬ﺘﻠ‪‬ﻒ ﻓﻴﻪ ﻋﻠﻰ ﺭﺍﻭﻳـﻪ ﲨﻠـ ﹸﺔ ﺃﺣﺎﺩﻳـ ﹶ‬
‫ﻭﺑﺬﻟﻚ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﻋﻠﻰ ﻣﻦ ﺫﻫﺐ ﻣـﻦ ﺃﻫـﻞ ﺍﳊـﺪﻳﺚ ﺇﱃ ﺃﻥ‬
‫ﻂ ﰲ ﺍﳉﻤﻠﺔ ﻓﻴﻀﺮ ﺫﻟﻚ ﻭﻟﻮ‬ ‫ﺍﻻﺧﺘﻼﻑ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻀﺒ ‪‬‬
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‫ﺕ ﺇﻻ ﺃﻥ ﻳﻘﻮ ‪‬ﻡ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻧﻪ ﻋﻨﺪ ﺍﻟﺮﺍﻭﻱ‬
‫ﻛﺎﻧﺖ ﺭﻭﺍﺗ‪‬ﻪ ﺛﻘﺎ ‪‬‬
‫ﻒ ﻋﻠﻴ ‪‬ﻪ ﻋﻨﻬﻤﺎ ﲨﻴﻌ‪‬ﺎ ﺃﻭ ﺑﺎﻟﻄﺮﻳﻘﲔ ﲨﻴﻌﺎ‪ ،‬ﻭﺍﳊﻖ ﺃﻧﻪ‬
‫ﺍﳌﺨﺘﹶﻠ ‪‬‬
‫ﻻ ﻳﻀﺮ ﻓﺈﻧﻪ ﻛﻴﻒ ﻣﺎ ﺩﺍﺭ ﻛﺎﻥ ﻋﻠﻰ ﺛﻘﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻼ ﻫﻮ ﻛﻼ ‪‬ﻡ ﺍﻹﻣﺎ ﹺﻡ ﺍ‪‬ﺘﻬ ‪‬ﺪ ﺍﺑ ﹺﻦ‬
‫ﺼﹰ‬‫ﻭﻣ‪‬ﻦ ﺃﻧﻔ ﹺﻊ ﻣﺎ ﻗﻴﻞ ﻣﻔ ‪‬‬
‫ﺩﻗﻴ ﹺﻖ ﺍﻟﻌﻴ ‪‬ﺪ – ﻭﻻ ﺗﻘﻞ ﺍﺑﻦ ﺩﻗﻴ ﹴﻖ ﺍﻟﻌﻴﺪ ﺑﺘﻨﻮﻳﻦ ﺍﻟﻜﺴﺮ ﻓﻬـﻮ‬
‫ﲔ ﻣﺎ ﳓﻦ ﻓﻴﻪ‪:‬‬ ‫ﻏﻠﻂ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻻﻗﺘﺮﺍﺡ ﻭﻫﻮ ﻋ ‪‬‬
‫ﺍﳌﻀﻄﺮﺏ‪:‬‬
‫ﻭﻫﻮ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﻠﻴﻞ ﻋﻨﺪﻫﻢ ﻭﻣﻮﺟﺒﺎﺕ ﺍﻟﻀﻌﻒ‬
‫ﻟﻠﺤﺪﻳﺚ ﻭﺍﻷﻣﺮ ﻓﻴﻪ ﻣﻨﻘﺴﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻮﺟﻮﻩ ﻣﺮﻭﻳ‪‬ﺎ‬
‫ﻣﻦ ﻭﺟﻪ ﺿﻌﻴﻒ ﻭﺍﻵﺧﺮ ﻣﻦ ﻭﺟﻪ ﻗﻮﻱ‪ ،‬ﻓﻼ ﺗﻌﻠﻴﻞ ﻭﺍﻟﻌﻤﻞ‬
‫ﻱ ﻣﺘﻌﹺﻴّﻦ‪.‬‬
‫ﺑﺎﻟﻘﻮ ّﹺ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺃﻣﻜﻦ ﺍﳉﻤﻊ ﺑـﲔ ﺗﻠـﻚ‬
‫ﺚ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌـﺘﻜﻠﻢ ﻣﻌﹺﺒّـﺮ‪‬ﺍ ﺑـﺎﻟﻠﻔﻈﲔ‬ ‫ﺍﻟﻮﺟﻮﻩ ﲝﻴ ﹸ‬
‫ﺍﻟﻮﺍﺭﺩ‪‬ﻳﻦ ﻋﻦ ﻣﻌﻨ‪‬ﻰ ﻭﺍﺣ ‪‬ﺪ ﻓﻼ ﺇﺷﻜﺎ ﹶﻝ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﰲ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ﻗﺪ ﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ‪" :‬ﻋﻦ ﺭﺟﻞ" ﻭﰲ ﺍﻟﻮﺟـﻪ‬
‫ﺍﻵﺧﺮ ‪‬ﺳﻤ‪‬ﻰ ﺭﺟﻼﹰ‪ ،‬ﻓﻬﺬﺍ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﹸﺴﻤ‪‬ﻰ‪ ،‬ﻫﻮ‬

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 ‫ﺫﻟﻚ ﺍﳌﺒﻬﻢ ﻓﻼ ﺗﻌﺎﺭﺽ‪.‬‬
‫ﻼ ﺍﻟﺮﺍﻭﻱ ﺑﺎﺳـﻢ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ﺑﺄﻥ ﻳﺴﻤﻰ ﻣﺜ ﹰ‬
‫ﻣﻌﲔ ﰲ ﺭﻭﺍﻳﺔ‪ ،‬ﻭﻳﺴﻤﻰ ﺀﺍﺧ ‪‬ﺮ ﺑﺎﺳﻢ ﺀﺍﺧﺮ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‬
‫ﻓﻬﺬﺍ ﳏﻞ ﻧﻈﺮ ﺇﺫ ﻳﺘﻌﺎﺭﺽ ﻓﻴﻪ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﺮﺟﻠﲔ ﻣﻌ‪‬ﺎ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﺃ ﱠﻥ ﺍﻟﺮﺍﻭﻱ ﻭﺍﺣﺪ ﺍﺧﺘﻠﻒ‬
‫ﻓﻴﻪ‪.‬‬
‫ﻓﻬﻬﻨﺎ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻼﻥ ﻣﻌ‪‬ﺎ ﺛﻘﺘﲔ ﺃﻭ ﻻ‪.‬‬
‫ﺐ ﺍﻟﻔﻘﻬـﺎ ِﺀ‬
‫ﻓﺈﻥ ﻛﺎﻧﺎ ﺛﻘﺘﲔ‪ ،‬ﻓﻬﻬﻨﺎ ﻣﻘﺘﻀ‪‬ﻰ ﻣـﺬﺍﻫ ﹺ‬
‫ﻑ ﻷﻧـﻪ ﺇﻥ ﻛـﺎﻥ‬
‫ﻭﺍﻷﺻﻮﻟﻴﲔ ﺃﻥ ﻻ ﻳﻀﺮ‪ ‬ﻫﺬﺍ ﺍﻻﺧﺘﻼ ‪‬‬
‫ﺚ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﻴ‪ ‬ﹺﻦ ﻓﻬﻮ ﻋﺪﻝﹲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻦ ﺍﻵﺧ ﹺﺮ‬
‫ﺍﳊﺪﻳ ﹸ‬
‫ﻀﺮ‪ ‬ﻫﺬﺍ‬
‫ﻓﻬﻮ ﻋﺪ ﹲﻝ ﻓﻜﻴﻔﹶﻤﺎ ﺍﻧﻘﻠﺒ‪‬ﻨﺎ‪ ،‬ﺍﻧﻘﻠﺒ‪‬ﻨﺎ ﺇﱃ ﻋﺪ ﹴﻝ ﻓﻼ ‪‬ﻳ ‪‬‬
‫ﺍﻻﺧﺘﻼﻑ‪.‬ﺍﻧﺘﻬﻰ ﲝﺮﻭﻓﻪ‬
‫ﻗﻠﺖ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻗﺪ ﺃﻧﺼﻔﹶﻨﺎ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻬﺬﺍ ﻛﻼ ‪‬ﻡ ﺃﻫ ﹺﻞ‬
‫ﷲ ﳌـﺎ ﺑـﺎﺩﺭﻭﺍ ﺇﱃ‬ ‫ﻋ‪‬ﻠ ﹴﻢ ﻭﻓﹶﻬﻢ ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﺨﺎﻟﻔﻮﻥ ﻳﺘﻘﻮﻥ ﺍ َ‬
‫ﺍﺩ‪‬ﻋﺎﺀ ﺍﻻﺿﻄﺮﺍﺏ ﻇﹸﻠﻤ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﰲ ﻛﻼ ﹺﻡ ﺍﺑ ﹺﻦ ﺗﻴﻤﻴـ ﹶﺔ‬

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‫ﺍﻟﺬﻱ ﻳﻌﻘﺘﺪﻭﻧ‪‬ﻪ ﻛﺎﻟﻮﺣ ﹺﻲ ﺍﳌﹸﻨـ ‪‬ﺰ ﹺﻝ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﻜﻨـﻮﻱ ﰲ‬
‫ﺴ ّ‪‬ﻜ ‪‬ﻦ ﻧﻔﻮﺳ‪‬ﻬﻢ ﻓﻘﺪ ﻗـﺎﻝ ﰲ ﻛﺘﺎﺑـﻪ‬‫ﺍﻷﺳﺮﺍﺭ ﺍﳌﺮﻓﻮﻋﺔ ﻣﺎ ‪‬ﻳ ‪‬‬
‫ﻁ ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﻛﻮﻥ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ‬ ‫ﺍﻗﺘﻀﺎ ِﺀ ﺍﻟﺼﺮﺍ ‪‬‬
‫ﺍﳊﺎﺭﺙ ﻳﺮﻭﻱ ﺍﻷﻭﻝ ﺗﺎﺭﺓ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﻭﺗﺎﺭﺓ ﻋﻦ ﺍﳌﻄﻠﺐ ﺑﻦ‬
‫ﺃﰊ ﻭﺩﺍﻋﺔ ﻭﻳﺮﻭﻱ ﺍﻟﺜﺎﱐ ﻋﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﺭﺑﻴﻌﺔ ﻭﻫﻮ ﺍﺑﻦ‬
‫ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﻫﻮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﻳﻈﻦ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﺿﻄﺮﺍﺏ ﰲ ﺍﻷﲰﺎﺀ ﻣﻦ ﺟﻬﺔ ﻳﺰﻳﺪ ﻭﻟﻴﺲ ﻫـﺬﺍ ﻣﻮﺿـﻊ‬
‫ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻓﺈﻥ ﺍﳊﺠﺔ ﻗﺎﺋﻤﺔ ﺑﺎﳊﺪﻳﺚ ﻋﻠﻰ ﻛﻞ ﺗﻘـﺪﻳﺮ ﻻ‬
‫ﺳﻴﻤﺎ ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﺗﺆﻳﺪ ﻣﻌﻨﺎﻩ‪.‬ﺍﻧﺘﻬﻰ ﲝﺮﻭﻓﻪ‬
‫ﻓﺎﳌﺨﺎﻟﻔﻮﻥ ﺍﻵﻥ ﺃﻣﺎ ‪‬ﻡ ﺃﻣﺮ‪‬ﻳﻦ ﺃﺣﻼ ‪‬ﻫﻤﺎ ﻣ ‪‬ﺮ ﻓﺈﻣ‪‬ﺎ ﺍﻟﺘﺮﺍﺟ ‪‬ﻊ‬
‫ﺚ ﻭﻫﻮ ﺍﻟﺘ ﹶﻔ‪‬ﻨ ‪‬ﻦ‬‫ﻭﺇﻣﺎ ﲣﻄﺌ ﹸﺔ ﺍﺑ ﹺﻦ ﺗﻴﻤﻴﺔﹶ‪ ،‬ﻭﻋﻬﺪﻱ ‪‬ﻢ ﺍﻷﻣ ‪‬ﺮ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺼ ‪‬ﻢ ﻧﺴﺄﻝ‬ ‫ﺐ ﺍﻟﺸﻰ ِﺀ ﻳ‪‬ﻌﻤﻲ ﻭ‪‬ﻳ ‪‬‬‫ﻒ ﺍﻟﻜﻼ ﹺﻡ ﻭﻫﻜﺬﺍ ﺣ ‪‬‬ ‫ﰲ ﲢﺮﻳ ‪‬‬
‫ﺍﷲ ﺍﻟﺴﻼﻣﺔ ﻇﺎﻫﺮ‪‬ﺍ ﻭﺑﺎﻃﻨ‪‬ﺎ ﺀﺍﻣﲔ‪.‬‬
‫ﺖ ﻋﻠﻰ ﺍﺑ ﹺﻦ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺑﺪ ‪‬ﺭ ﺍﻟﺪﻳ ﹺﻦ ﺍﻟﺰﺭﻛﺸ ‪‬ﻲ ﰲ ﺍﻟﻨﻜ ‪‬‬
‫ﺡ‪) :‬ﻗﻮﻟﹸﻪ – ﺃﻱ ﺍﺑ ﹺﻦ ﺍﻟﺼﻼﺡ ‪" ( -‬ﻫﻮ ﺍﻟﺬﻱ ﳜﺘﻠﻒ‬ ‫ﺍﻟﺼﻼ ﹺ‬
‫ﺍﻟﺮﻭﺍﺓ ﻓﻴﻪ ﻓﲑﻭﻳﻪ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻭﺟﻪ ﻭﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻭﺟـﻪ‬
‫ﺀﺍﺧﺮ ﳐﺎﻟﻒ"‬
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‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ "ﻋﻠﻰ ﻭﺟﻪ ﻳﺆﺛﺮ" ﻟﻴﺨﺮﺝ ﻣﺎ ﻟـﻮ ﺭﻭﻱ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺟﻞ ﻣﺮﺓ ﻭﻋﻦ ﺀﺍﺧ ‪‬ﺮ ﺃﺧﺮﻯ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺣـﺰﻡ‬
‫"ﻓﻬﺬﺍ ﻗﻮﺓ ﻟﻠﺤﺪﻳﺚ ﻭﺯﻳﺎﺩﺓ ﰲ ﺩﻻﺋ ﹺﻞ ﺻـﺤﺘ‪‬ﻪ ﻛﻤـﺎ ﺇﺫﺍ‬
‫ﺚ ﻋﻦ ﺳﻬﻴﻞ ﺑﻦ ﺃﰊ ﺻﺎﱀ ﻋﻦ ﺃﺑﻴـﻪ‬ ‫ﺶ ﺍﳊﺪﻳ ﹶ‬‫ﺭﻭﻯ ﺍﻷﻋﻤ ‪‬‬
‫ﺶ ﻋﻦ ﺳﻬﻴﻞ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮ ﹶﺓ ﻭﻳﺮﻭﻳﻪ ﻏ ‪‬ﲑ ﺍﻷﻋﻤ ﹺ‬
‫ﺃﰊ ﺳﻌﻴﺪ ﺇﺫ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻮ ﺻﺎﱀ ﲰﻊ ﺍﳊﺪﻳﺚ‬
‫ﻣﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﰊ ﺳﻌﻴﺪ ﻣ ‪‬ﻌﺎ ﻓﺮﻭﺍﻩ ﻣﺮﺓ ﻋﻦ ﻫﺬﺍ ﻭﻣﺮﺓ ﻋﻦ‬
‫ﻫﺬﺍ" ﺍﻧﺘﻬﻰ‬
‫ﻓﺄﻧﺖ ﺗﺮﻯ ﻳﺎ ﺭﻋﺎﻙ ﺍﷲ ﺃﻥ ﻣﺎ ﻳﺰﻳﺪ ﺍﳊﺪﻳﺚ ﻗﻮ ﹰﺓ ﻳﻌﺘﱪﻩ‬
‫ﺍﳌﺨﺎﻟﻔﻮﻥ ﺿﻌﻔﹰﺎ ﻭﺍﺿﻄﺮﺍﺑ‪‬ﺎ‪ ،‬ﻓﺈﱃ ﺍﷲ ﺍﳌﺸﺘﻜﻰ ﻓﻘﺪ ﻭﱄ ﻫﺬﺍ‬
‫ﺍﻷﻣ ‪‬ﺮ ﻏ ‪‬ﲑ ﺃﻫﻠﻪ ﻫﺪﺍﻫﻢ ﺍﷲ‪.‬‬
‫ﻂ ﻗﺪ ﲰﻌـﻪ‬
‫ﻭﻣﺜﺎﻟﹸﻨﺎ ﻫﻮ ﻟﻮ ﺃﻥ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺜﻘ ﹶﺔ ﺍﻟﻀﺎﺑ ﹶ‬
‫ﲰﻌﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﻦ‬
‫ﻣﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ ﻭﻫﻮ ﺛﻘ ﹲﺔ‪ ،‬ﰒ ‪‬‬
‫ﺚ ﺃﻡ‬
‫ﺶ‪ ،‬ﰒ ‪‬ﻣﻦ ﺃﰊ ‪‬ﺷﻌﺒﺔ‪ ،‬ﺃ‪‬ﻳﻘﹾـ ‪‬ﻮﻯ ﺍﳊـﺪﻳ ﹸ‬ ‫ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﻨ ﹴ‬
‫ﻒ؟ ﻋﻨﺪ ﺍﳌﺨﺎﻟﻔﲔ ﻳﻀﻌ‪‬ﻒ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻭﻋﻨـﺪ ﺃﻫـﻞ‬ ‫ﻀ ‪‬ﻌ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺍﻟﻌﻠﻢ ﻳﺰﺩﺍﺩ ﻗﻮﺓ ﻛﻤﺎ ﻣﺮ ﻭﻫﺬﺍ ﻳ‪‬ﻈﻬﺮ ﻟﻚ ﻣﻦ ﺍﻟﺬﻱ ﺟـﺎﺀ‬
‫ﺑﺎﻟﻔﻬ ﹺﻢ ﺍﳉﺪﻳ ‪‬ﺪ ﻭﺍﻟﺪﻳ ﹺﻦ ﺍﳉﺪﻳﺪ‪.‬‬
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 ‫ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﺋﻤﺔ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻓﻘﺪ ﺍﻟﻜﺜـﺮﺓ‬
‫ﺕ ﺍﻟﺴﻨﺪ‪ ،‬ﻭﺫﻟـﻚ ﻛـﺄﻥ‬ ‫ﺍﳌﻔﻴﺪﺓ ﻟﻠﺘﻮﺍﺗﺮ ﰲ ﻃﺒ‪‬ﻘ ‪‬ﺔ ﻣﻦ ﻃﺒ‪‬ﻘﺎ ‪‬‬
‫ﺍﺟﺘﻤﻊ ﺛﻼﺛﻮﻥ ﺻﺤﺎﺑﻴ‪‬ﺎ ﰲ ﻣﺴﺠﺪ ﻭﺭﻭ‪‬ﻭﺍ ﺣـﺪﻳﺜﹰﺎ ﻭﺍﺣـﺪ‪‬ﺍ‬
‫ﻟﻜ ‪‬ﻦ ﲰﻌﻪ ﻣﻨﻬﻢ ﻋﺸﺮ ﹸﺓ ﺗﺎﺑﻌﲔ‪ ،‬ﻓﻠﻮ ‪‬ﺳﻤ‪‬ﻰ ﻛ ﹸﻞ ﺗﺎﺑﻌ ﹴﻲ ﺛﻼﺛ ﹰﺔ‬
‫ﺚ ﺍﻟﺘـﺎﺑﻌ ّﹺﻲ‬‫ﺃﻭ ﻋﺸﺮ ﹰﺓ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻌﻨﺪ ﺃﻫ ﹺﻞ ﺍﻟﻌﻠ ﹺﻢ ﺣﺪﻳ ﹸ‬
‫ﻳﺰﺩﺍ ‪‬ﺩ ﻗﻮ ﹰﺓ ﻭﻋﻨ ‪‬ﺪ ﺍﳌﺨﺎﻟﻔﲔ ﻋﻠﻰ ‪ ‬ﻮﺭﹺﻫﻢ ﻳﻜـﻮ ﹸﻥ ﻣـﻀﻄﺮﺑ‪‬ﺎ‬
‫ﺿﻌﻴﻔﹰﺎ‪ ،‬ﻓﺘﻨﺒﻪ ﺭﲪﻚ ﺍﷲ ﺀﺍﻣﲔ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻗﺼﺪﺗ‪‬ﻪ ﺑﺘﺮﲨﺔ ﺭﺟﺎﻝ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻧﺒـﻬﺖ‬
‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺼﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﺰﻳﺪ ﺍﻷﻣﺮ ﺻﺤﺔ‪ ،‬ﻭﳍـﺬﺍ‬
‫ﺍﻟﺴﺒﺐ ﻗﻠﺖ "ﺃﻣﺎ ﻋﺪ ‪‬ﻡ ﻭﺭﻭ ‪‬ﺩ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌﺪ ﻣﺴﻤ‪‬ﻰ‬
‫ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺷﻌﺒﺔ ﻓﻴﺤﺘﻤﻞ ﺃﻣﺮﻳﻦ‪ ،‬ﺇﻣﺎ ﻷﻧﻪ ﱂ ﳛﻔﻆ ﺍﲰ‪‬ﻪ‬
‫ﻭﺇﻣﺎ ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﻟﻜﺜﺮﺓ ﲝﻴﺚ ﻳﻜﻮﻥ ﲰﻌﻪ ﻣﻨـﻪ ﻋـﻦ ﻋﺒـ ‪‬ﺪ‬
‫ﺶ ﻭﻏﲑﹺﳘﺎ"‬ ‫ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ ﻭﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﻨ ﹴ‬
‫ﺐ ﺍﳌﺨﺎﻟﻔﲔ ﺍﻟﺒﺎﻃ ﹺﻞ ﻟﻮ ﻛﺎﻥ ﺍﳊﺎﺿـﺮﻭ ﹶﻥ‬ ‫ﻭﻋﻠﻰ ﻣﺬﻫ ﹺ‬
‫ﻕ ﻣﻨﻬﻢ ﲨﻴﻌ‪‬ـﺎ‬
‫ﻋﻨﺪ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﻋﺸﺮ ﹲﺓ ﻭﻗﺘﺌ ‪‬ﺬ ﻭﲰﻊ ﺃﺑﻮ ﺇﺳﺤﺎ ‪‬‬
‫ﻒ ﻋﻨﺪ‪‬ﻫﻢ ﻻﺿﻄﺮﺍﺑﹺﻪ ﻭﻫﺬﺍ ﻗـﻮﻝ‬ ‫ﻟﻜﺎﻥ ﻫﺬﺍ ﻣ‪‬ﻮ ﹺﺟﺒ‪‬ﺎ ﻟﻠﻀﻌ ‪‬‬

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‫ﺏ‬
‫ﺑﺎﻃﻞ ﻭﻓﻬﻢ ﺳﻘﻴﻢ ﻳﺮﺩ‪‬ﻩ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻓﺘﻜﻮ ﹶﻥ ﳍﻢ ﻗﻠﻮ ‪‬‬
‫ﻳﻌﻘﻠﻮ ﹶﻥ ‪‬ﺎ(‪.‬‬

‫ﻓﺼ ﹲﻞ ﰲ ﺭ ‪‬ﺩّ ﺷ‪‬ﺒﻬﺘ‪‬ﻬﻢ ﻋﻦ ﺣﺬﻑ "ﻳﺎ"‬

‫ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺃ ﹼﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻌﺔ ﺍﳉﺪﻳـﺪﺓ ﺣـﺬﻓﻮﺍ‬

‫ﺣﺮﻑ "ﻳﺎ" ﻣﻦ ﻧﺴﺨ ‪‬ﺔ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﺍﻟﱵ ﺍﻋﺘﻨ‪‬ﻮﺍ ﺑﻄﺒ ‪‬ﻌﻬﺎ ﻣﻊ‬
‫ﺛﺒﻮ‪‬ﺗﻬﺎ ﰲ ﻧﺴ ﹴﺦ ﻣﻄﺒﻮﻋ ‪‬ﺔ ﺃﺧﺮﻯ‪ ،‬ﰒ ﻗﺎﻟﻮﺍ ﻳﻨﺒﻐﻲ ﺍﻻﻋﺘﻤـﺎ ‪‬ﺩ‬
‫ﻋﻠﻰ ﺭﻭﺍﻳ ‪‬ﺔ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ – ﺍﳌﺰﻭ‪‬ﺭﺓ ‪ -‬ﻷ‪‬ﺎ ﺃﺻ ‪‬ﺢ ﻭﻟـﻴﺲ‬
‫ﻚ ﻓﻘﺎﻝ‬
‫ﺱ ﺇﻟﻴ ‪‬‬‫ﺐ ﺍﻟﻨﺎ ﹺ‬‫ﻓﻴﻬﺎ "ﻳﺎ" ﺇﳕﺎ ﻓﻴﻬﺎ ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ ﺍﺫﻛ ‪‬ﺮ ﺃﺣ ‪‬‬
‫)ﳏﻤﺪ(‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺍﻟﻮﺍﻗ ‪‬ﻊ ﺃ‪‬ﻢ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﳉﺪﻳﺪﺓ ﺣﺬﻓﻮﻫﺎ ﻭﳍﻢ ﻳـ ‪‬ﺪ ﰲ‬
‫ﺣﺬﻓﻬﺎ ﻋﻤﺪ‪‬ﺍ – ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ‪ -‬ﻭﻫﻲ ﺛﺎﺑﺘ ﹲﺔ ﰲ ﺍﻟﻨﺴ ﹺﺦ‬
‫ﺍﳋﻄﻴ ‪‬ﺔ ﻭﻣﺸﺎﳜﻬﻢ ﺗﻌﺮﻑ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﲢﺮﻳﻒ ﻟﻠ ‪‬ﺪﻳ ﹺﻦ ﻭﺣﺮﺍ ‪‬ﻡ‬
‫‪‬ﺑﹺﻴّﻦ‪ ،‬ﻭﺳﺄﺭﻓﻖ ﰲ ﺀﺍﺧﺮ ﺍﻟﻜﺘﺎﺏ ﺻﻮﺭﺓ ﻋﻦ ﺇﺣﺪﻯ ﺍﻟﻨـﺴﺦ‬
‫ﺑﺈﺫﻥ ﺍﷲ‪.‬‬
‫ﻱﰲ‬‫ﺚ ﺍﻟﺒﺨـﺎﺭ ّﹺ‬
‫ﻱ ﺣـﺪﻳ ﹶ‬ ‫ﻆ ﺍﻟﺴ‪‬ﺨﺎﻭ ‪‬‬‫ﻭﻗﺪ ﺧﺮ‪‬ﺝ ﺍﳊﺎﻓ ﹸ‬
‫ﺺ ﻛﻼﻣ‪‬ﻪ‪ :‬ﻭﻟﻠﺒﺨﺎﺭﻱ‬‫ﺕ "ﻳﺎ" ﻭﻧ ‪‬‬
‫ﻛﺘﺎﹺﺑ ‪‬ﻪ "ﺍﻟﻘﻮﻝ ﺍﻟﺒﺪﻳﻊ" ﺑﺈﺛﺒﺎ ‪‬‬
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‫ﺏ ﺍﳌﻔﺮﺩ ﻣﻦ ﻃﺮﻳ ﹺﻖ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳـﻌﺪ ﻗـﺎﻝ‪:‬‬ ‫ﰲ ﺍﻷﺩ ﹺ‬
‫ﺱ‬
‫ﺐ ﺍﻟﻨـﺎ ﹺ‬
‫ﺧﺪﺭﺕ ﺭﺟ ﹸﻞ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟ ﹲﻞ ﺍﺫﻛﺮ ﺃﺣ ‪‬‬
‫ﺏ‬
‫ﻚ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻣ‪‬ـﻪ ﲝﺮﻭﻓـﻪ‪ ،‬ﻭﺍﻟﻜﺘـﺎ ‪‬‬ ‫ﺇﻟﻴ ‪‬‬
‫ﻉ ﻭﻟﺪﻳﻨﺎ ﻣﻨﻪ ﻧﺴﺨﺘﺎﻥ ﳐﻄﻮﻃﺘﺎﻥ ﺳﺘﺮﺍﳘﺎ‪،‬‬
‫ﻣﻮﺟﻮ ‪‬ﺩ ﻣﻄﺒﻮ ‪‬‬
‫ﲔ ﻣﻦ ﺗﺰﻭﻳﺮﹺﻫﻢ‪.‬‬
‫ﻓﻜﻦ ﻋﻠﻰ ﻳﻘ ﹴ‬
‫ﻆ "ﳏﻤﺪ" ﺑﺪﻭﻥ ﻳﺎ ﻫﻮ ﻣـﺎ‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻮﺍﺭ ‪‬ﺩ ﰲ ﻟﻔ ‪‬‬
‫ﺭﻭﺍﻩ ﺍﺑ ‪‬ﻦ ﺍﻟﺴﲏ ﻋﻦ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻧﻪ ﺇﺳـﻨﺎﺩ‬
‫ﺏ ﻛﻤـﺎ‬‫ﻣﻮﺿﻮﻉ ﻟﻮﺟﻮﺩ ﻏﻴﺎﺙ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻴﻪ ﻭﻫﻮ ﻛﺬﺍ ‪‬‬
‫ﺗﺮﲨﻪ ﺃﺻﺤﺎﺏ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻓﻤﺎ ﺷﺄﻥ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﺑﺮﻭﺍﻳ ‪‬ﺔ ﺑﺈﺳﻨﺎﺩ ﻣﻮﺿﻮﻉ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﳍﺬﺍ ﱂ ﺃﺫﻛﺮ ﺗﻠﻚ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻦ ﻣﻮﺿﻮﻋ‪‬ﻨﺎ ﰲ ﺷﻰﺀ‪.‬‬
‫ﻭﻟﻮ ﲤﺎﺷﻴﻨﺎ ﻣﻌﻬﻢ ﻭﻗﻠﻨﺎ – ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺃﺑﺪ‪‬ﺍ – ﺑﺄﻧـﻪ‬
‫ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺭﺩﺕ ﺑﻐﲑ ﻟﻔﻆ "ﻳﺎ" ﻓﺎﳉﻮﺍﺏ‪:‬‬
‫ﻗﺪ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﳉﻤﻊ ﻗﺒﻞ ﺍﻟﺘﺮﺟﻴﺢ‪،‬‬
‫ﻧﻘﻞ ﻫﺬﺍ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻭﺍﳉﻤﻊ‬
‫ﻳﻘﻀﻲ ﺑﺈﺛﺒﺎﺕ "ﻳﺎ" ﲢﻘﻴﻘﺎ – ﺃﻱ ﻟﻔﻈﺎ – ﺃﻭ ﺗﻘﺪﻳﺮﺍ‪ ،‬ﻟﺜﺒﻮ‪‬ﺎ‬

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‫ﻟﻔﻈﺎ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺷﻌﺒﺔ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺯﻫﲑ ﻭﺇﺳﺮﺍﺋﻴﻞ ﻭﻫﻢ‬
‫ﺃﻭﺛﻖ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﺃﺿﺒﻄﹸﻬﻢ‪.‬‬
‫ﺽ ‪‬ﻋ ‪‬ﻦ‬
‫ﻒ ﹶﺃ ‪‬ﻋ ﹺﺮ ‪‬‬‫ﺃﻣﺎ ﺛﺒﻮﺗ‪‬ﻬﺎ ﺗﻘﺪﻳﺮ‪‬ﺍ ﻓﻜﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻳﻮ ‪‬ﺳ ‪‬‬
‫ﻒ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﺎﺩﻯ ﻭﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ‬ ‫ﻫ‪‬ﺬﺍ( ﻭﻳﻮﺳ ‪‬‬
‫ﻑ ﻣﻘﺪ‪‬ﺭ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬‫ﻏﺎﻟﺒ‪‬ﺎ ﻫﻮ "ﻳﺎ" ﻭﻫﻮ ﳏﺬﻭ ‪‬‬
‫ﺲ‬
‫ﻚ ﻛ ﱡﻞ ﻧﻔ ﹴ‬
‫ﺴ ‪‬‬
‫ﳏﻤ ‪‬ﺪ ‪‬ﺗ ﹾﻔ ‪‬ﺪ ﻧ ﹾﻔ ‪‬‬
‫ﺖ ﻣﻦ ﺷﻰ ٍﺀ ﺗ‪‬ﺒﺎﻻ‬
‫ﺇﺫﺍ ﻣﺎ ﺧ‪‬ﻔ ‪‬‬

‫ﻓﻠﻔﻆ "ﳏﻤ ‪‬ﺪ" ﻣﻨﺎﺩﻯ ﲝﺮﻑ ﻧﺪﺍﺀ ﳏـﺬﻭﻑ ﻭﺃﺻـﻞ‬

‫ﺍﻟﻜﻼﻡ ﻳﺎ ﳏﻤﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﳉﻤ ‪‬ﻊ ﻭﻫﻮ ﻣﻘﺪ‪‬ﻡ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺮﺟﻴ ﹺﺢ ﺇﲨﺎﻋﺎ‪.‬‬
‫ﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﺑﻮ ﺍﻟﻘﺎﺳ ﹺﻢ ﺍﳊﺮﻳﺮ ‪‬‬
‫ﻑ "ﻳﺎ" ﳚﻮ ‪‬ﺯ ﰲ ﺍﻟﻨﹺﺪﺍ ِﺀ‬
‫ﻭﺣ‪‬ﺬ ‪‬‬
‫ﺐ ﺩﻋﺎﺋﻲ‬
‫ﺠ ‪‬‬
‫ﺏّ ﺍﺳﺘ ﹺ‬
‫ﻛﻘﻮﻟ‪‬ﻬﻢ‪ :‬ﺭ ﹺ‬

‫ﻭﻟﻮ ﻗﻠﻨﺎ – ﻋﻠﻰ ﻣﺎ ﺯﻋﻤﻮﺍ ‪ -‬ﺑﺎﻟﺘﺮﺟﻴ ﹺﺢ ﻓﺈﺛﺒﺎﺗ‪‬ﻬﺎ ﻫـﻮ‬

‫ﺕ ﺍﻷﻭﺛـ ﹺﻖ ﺍﻷﺿـﺒﻂ‪ ،‬ﻟﻜـﻦ ﻻ‬ ‫ﺍﻟﺮﺍﺟ ‪‬ﺢ ﻟﺜﺒﻮﺗ‪‬ﻬﺎ ﰲ ﺭﻭﺍﻳﺎ ‪‬‬
‫ﺐ ﻟﻠﺘﻘﺪ ﹺﱘ ﻋﻠﻰ ﺍﻟﺘﺮﺟﻴﺢ‪ ،‬ﻭﻛﻴﻒ ﺗ‪‬ﻘﺎ‪‬ﺑ ﹸﻞ ﺭﻭﺍﻳ ﹸﺔ ﺟﺒـﺎ ﹴﻝ‬
‫ﻣ‪‬ﻮ ﹺﺟ ‪‬‬
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 ‫ﻉ ﻻ ﻳﻘ‪‬ﺒ ﹸﻞ ﺣﺪﻳﺜﹸﻪ‪ ،‬ﻭﺩﻋﻮ‪‬ﻯ‬ ‫ﻂ ﺑﺮﻭﺍﻳ ‪‬ﺔ ﻭﺿ‪‬ﺎ ﹴ‬ ‫ﰲ ﺍﻟﻌﺪﺍﻟ ‪‬ﺔ ﻭﺍﻟﻀﺒ ‪‬‬
‫ﱐﰲ‬ ‫ﻭﺟﻮ ‪‬ﺩ ﻧ‪‬ﺴﺨ ‪‬ﺔ ﺑﻐ ﹺﲑ "ﻳﺎ" ﺗﻼﻋﺐ‪ ،‬ﻫﻲ ﻓﻜﺮ ﹲﺓ ﺩﺳ‪‬ﻬﺎ ﺍﻷﻟﺒﺎ ﱡ‬
‫ﺐ ﻻﺑـﻦ‬ ‫ﻗﻠﻮﺑﹺﻬﻢ‪ ،‬ﺑﻞ ﻗﺎﻝ ﺑﺄﻧﻪ ﻭﺟﺪ ﻧﺴﺨ ﹰﺔ ﻣﻦ ﺍﻟ ﹶﻜ‪‬ﻠ ﹺﻢ ﺍﻟﻄ‪‬ﻴ ﹺ‬
‫ﺐ ﳌﺎﺫﺍ ﱂ ﻳﻘ ﹾﻞ ﻫﺬﺍ ﰲ ﻧﺴﺨ ‪‬ﺔ‬ ‫ﺠ ‪‬‬‫ﺗﻴﻤﻴ ﹶﺔ ﻣﺎ ﻓﻴﻬﺎ "ﻳﺎ"‪ ،‬ﻭﺃﻧﺎ ﺃﺗﻌ ‪‬‬
‫ﺍﺑﻦ ﺍﻟﻘّﹺﻴ ﹺﻢ ﺃﻳﻀ‪‬ﺎ "ﺍﻟﻮﺍﺑﻞ ﺍﻟﺼﹺﻴّﺐ ﻣﻦ ﺍﻟﻜﻠ ﹺﻢ ﺍﻟﻄﻴﺐ"‪ ،‬ﻟﻜـﻦ‬
‫ﺐ ﻋﻠﻰ ﺍﺑ ﹺﻦ ﺗﻴﻤﻴ ﹶﺔ ﻭﺍﺑ ﹺﻦ ﺍﻟﻘـّﹺﻴ ﹺﻢ‬‫ﺃﻧ ﹶﻜ ‪‬ﺮ ﺍﳌﻌّ‪‬ﻠ ‪‬ﻖ ﻋﻠﻰ ﺍﻟﻮﺍﺑ ﹺﻞ ﺍﻟﺼّﹺﻴ ﹺ‬
‫ﺚ ﰲ ﺍﻷﺫﻛﺎ ﹺﺭ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺃﺭﻯ‬ ‫ﺇﻳﺮﺍ ‪‬ﺩ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳ ‪‬‬
‫ﺐ ﺍﻷﺫﻛﺎ ﹺﺭ ﻭﺳﻴﺎﻗ‪‬ﻪ ﺿـﻤ ‪‬ﻦ‬ ‫ﺏ ﰲ ﻛﺘ ﹺ‬ ‫ﻭﺟﻬ‪‬ﺎ ﻹﻳﺮﺍ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﺒﺎ ﹺ‬
‫ﺏ ﺍﻷﺩﻋﻴ ‪‬ﺔ ﻭﺍﻷﻭﺭﺍ ‪‬ﺩ ﺍﻟﱵ ﺗﻘﺎ ﹸﻝ ﻋﻠﻰ ﺟﻬ ‪‬ﺔ ﺍﻟﺘﻌ‪‬ﺒ ‪‬ﺪ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺃﺑﻮﺍ ﹺ‬
‫ﻗﻠﺖ‪ :‬ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻗﺪ ﺷﻬ ‪‬ﺪ ﻋﻠﻴﻬﻤﺎ ﺑﺄ‪‬ﻤـﺎ‬
‫ﺃﻭﺭﺩﺍﻫﺎ ﺿﻤﻦ ﺍﻷﻭﺭﺍ ‪‬ﺩ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﺎﻫ ﹸﻞ ﻣﻦ ﺷـﺪ ‪‬ﺓ‬
‫ﺼﺒﹺﻪ ﺗﺸﺪ‪‬ﺩ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ ﻭﳘﺎ ﺭﺃﺱ ﺍﻟﺒﻼ ِﺀ ﰲ ﻫﺬﻩ ﺍﳌـﺴﺌﻠ ‪‬ﺔ‬
‫ﺗﻌ ‪‬‬
‫ﻉ ﺍﳍﻮﻯ‪.‬‬‫ﺕ ﺍﺗ‪‬ﺒﺎ ﹺ‬
‫ﻓﺎﻧﻈﺮ ﺭﲪﻚ ﺍﷲ ﺇﱃ ﺗﺒﻌﺎ ‪‬‬
‫ﻑ ﻋﻠـﻰ‬ ‫ﻭﻫﺬﺍ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ‪‬ﻦ ﺣﺴ ﹺﻦ ﺑ ﹺﻦ ﻗﺎﺋ ‪‬ﺪ ﻭﺍﳌﺸﺮ ‪‬‬
‫ﻋ ‪‬ﻤﻠ‪‬ﻪ ﺃﺣ ‪‬ﺪ ﺭﻣﻮﺯﹺﻫﻢ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺯﻳﺪ ﻓﺈ‪‬ﻢ ﻳﺼﻔﻮﻧﻪ‬
‫ﺑﺎﻟﻌﻼﹼﻣ ‪‬ﺔ ﻋﻨﺪﻫﻢ‪ ،‬ﻗﺪ ﺷﻬﺪﺍ ﻋﻠﻰ ﻛﺬ‪‬ﻢ ﰲ ﺃ‪‬ـﺎ "ﻋـﺎﺩ ﹸﺓ‬
‫ﻱ ﻭﺍﺑ ‪‬ﻦ ﺗﻴﻤﻴـ ﹶﺔ ﻭﺍﺑـ ‪‬ﻦ‬
‫ﺍﻟﻌﺮﺏ"‪ ،‬ﻓﻘﺪ ﺍﻋﺘﺮﻓﺎ ﺃﻥ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﻨﻮﻭ ‪‬‬
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‫ﺐ ﺇﱃ‬
‫ﺍﻟﻘﹺﻴّﻢ ﺃﻭﺭﺩﻭﻫﺎ ﻋﻠﻰ ﻭﺟ ‪‬ﻪ ﺍﻟﺘﻌﺒ‪‬ﺪ‪ ،‬ﻭﺍﻟﺘﻌ‪‬ﺒ ‪‬ﺪ ﺇﳕﺎ ﻳ‪‬ﻨـﺴ ‪‬‬
‫ﻉ ﻻ ﺇﱃ ﻋﺎﺩ ‪‬ﺓ ﻋﺮﺑﻴﺔ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﺟﻌ ﹶﻞ ﻛﻴـﺪ‪‬ﻫﻢ ﰲ‬ ‫ﺍﻟﺸﺮ ﹺ‬
‫ﺐ ﻣﻦ ﲣ‪‬ﺒﻄ‪‬ﻬﻢ‪ ،‬ﻭﺃﻣﺜـﺎ ﹸﻝ ﻫـﺬﺍ‬ ‫ﳓﻮﺭﹺﻫﻢ‪ ،‬ﻓﻼ ﺗﻜﻦ ﰲ ﺭﻳ ﹴ‬
‫ﻛﺜﲑ ﹲﺓ‪.‬‬
‫ﺃﳍﺬﺍ ﺍﳊ ‪‬ﺪّ ﺗ‪‬ﻌﻤ‪‬ﻲ ﺍﻟﻌﺼﺒﻴ ﹸﺔ ﺍﻟﺒﺼﲑ ﹶﺓ ﻗﺒـ ﹶﻞ ﺍﻟﺒـﺼﺮ‪ ،‬ﺍﷲ‬
‫ﻳﺮﺯﻗﹸﻨﺎ ﺣ‪‬ﺴ ‪‬ﻦ ﺍﻻﺗ‪‬ﺒﺎﻉ ﺀﺍﻣﲔ‪.‬‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﺍﻟﺘ‪‬ﺒﺎ ﹸﻝ ﻫﻮ ﺍﻟﻮ‪‬ﺑﺎ ﹸﻝ ﻭﻫﻮ ﺍﳌﻜﺮﻭ ‪‬ﻩ ﻭﺍﻷﻣ ‪‬ﺮ ﺍﻟﺸﺪﻳ ‪‬ﺪ‬
‫ﹸﻗ‪‬ﻠﺒ‪‬ﺖ ﺍﻟﻮﺍ ‪‬ﻭ ﺗﺎ ًﺀ ﻟﻠﺘﺨﻔﻴﻒ ﻭﻫﻮ ﻗﻠﻴ ﹲﻞ ﰲ ﺍﻟﻮﺍﻭ ﺍﳌﻔﺘﻮﺣﺔ ﺃﻛﺜ ‪‬ﺮ‬
‫ﺖ ﺗ‪‬ﺠﺎ ‪‬ﻩ ﻓﻼﻥ ﻭﺃﺻـﻠﻬﺎ‬ ‫ﰲ ﺍﻟﻮﺍﻭ ﺍﳌﻀﻤﻮﻣﺔ ﻛﻘﻮﻟﻚ‪ :‬ﺟﻠﺴ ‪‬‬
‫ﻭ‪‬ﺟﺎ ‪‬ﻩ ﻣﻦ ﺍﳌﻮﺍﺟﻬﺔ‪ ،‬ﻭﻛ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﺃﺻﻠﹸﻬﺎ ‪‬ﻭ ﹾﻗﻮ‪‬ﻯ ﻭﻫﻲ ﹶﻓ ‪‬ﻌﻠﹶﻰ ﻣﻦ‬
‫ﰊ‬‫‪‬ﻭﹶﻗ‪‬ﻴﺖ‪ ،‬ﻭ‪‬ﺗ‪‬ﺒﹶﻠ ‪‬ﻪ ﺍﻟﺰﻣﺎ ﹸﻥ ﺭﻣﺎ ‪‬ﻩ ﲟﺼﺎﺋﺒﹺﻪ‪ ،‬ﻭﻣﻨﻪ ﻗـﻮ ﹸﻝ ﺍﻟـﺼﺤﺎ ّﹺ‬
‫ﺖ ﺳﻌﺎ ‪‬ﺩ ﻓﻘﻠـﱯ ﺍﻟﻴـﻮ ‪‬ﻡ‬ ‫ﺐ ﺑ ﹺﻦ ﺯﻫ ﹴﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺑﺎﻧ ‪‬‬ ‫ﻛﻌ ﹺ‬
‫‪‬ﻣ‪‬ﺘﺒ‪‬ﻮﻝﹸ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‪.‬‬
‫ﻭ"‪‬ﺗ ﹾﻔ ‪‬ﺪ" ﳎﺰﻭﻣﺔ ﺑﻼﻡ ﺍﻷﻣﺮ ﺍﶈﺬﻭﻓﺔ ﻭﺗﻘﺪﻳﺮﻫﺎ "ﻟ‪‬ﺘﻔـ ‪‬ﺪ"‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ ﺳ‪‬ﻴﺒﻮﻳﻪ‪ ،‬ﻭﻗﻮ ﹸﻝ ﺑﻌﻀ‪‬ﻬﻢ ﻛﻤﺎ ﻧﻘﻠـﻪ‬
‫ﺍﺑ ‪‬ﻦ ﻣﻔﻠﺢ ﺍﳌﻘﺪﺳﻲ ﰲ ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻏ ‪‬ﲑﻩ ﺑﺄﻧﻪ ﻻ ﺣﺠﺔ‬
‫ﻓﻴﻪ‪ ،‬ﻣﺮﺩﻭ ‪‬ﺩ ﺑﺈﻳﺮﺍ ‪‬ﺩ ﺳﻴﺒﻮﻳ ‪‬ﻪ ﻟﻪ ﻭﻫﻮ ﺃﻳﻀﺎ ﻣﻦ ﺷﻮﺍﻫﺪ ﺍﳌﺒ‪‬ـ ّﹺﺮ ‪‬ﺩ‬
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‫ﻭﻏﲑﹺﳘﺎ‪ ،‬ﺃﺟﺎﺯﻩ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻭﻧﺎﺯﻋﻬﻢ ﺍﻟﺒﹺﺼﺮﻳﻮﻥ‪ ،‬ﻭﻳ‪‬ﺤـﺘﺞ‬
‫ﻟﻠﻤﺴﺌﻠﺔ ﺃﻳﻀﺎ ﺑﻘﻮﻝ ﺍﳌﱪﺩ ﰲ ﺍﳌﻘﺘﻀ‪‬ﺐ‪:‬‬
‫ﻭﺍﻟﻨﺤﻮﻳﻮﻥ ﳚﻴﺰﻭﻥ ﺇﺿﻤﺎ ‪‬ﺭ ﻫﺬﻩ ﺍﻟـﻼﻡ ﻟﻠـﺸﺎﻋﺮ ﺇﺫﺍ‬
‫ﺍﺿ ﹸﻄﺮ‪ ،‬ﻭﻳﺴﺘﺸﻬﺪﻭﻥ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻝ ﻣﺘ ّ‪‬ﻤﻢ ﺑﻦ ‪‬ﻧ ‪‬ﻮﻳﺮ ﹶﺓ‪:‬‬

‫ﺏ ﺍﻟ‪‬ﺒﻌﻮﺿ ‪‬ﺔ ﻓﺎ ‪‬ﺧ ‪‬ﻤﺸﻲ‬

‫ﻋﻠﻰ ‪‬ﻣﺜﻞ ﺃﺻﺤﺎ ﹺ‬
‫ﻚ ‪‬ﻣﻦ ‪‬ﺑﻜﻰ‬
‫ﻚ ﺍﻟﻮﻳ ﹸﻞ ‪‬ﺣﺮ‪ ‬ﺍﻟﻮﺟ ‪‬ﻪ ﺃﻭ ‪‬ﻳ ‪‬ﺒ ‪‬‬
‫ﻟ ‪‬‬
‫ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﳌﱪﺩ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻳ‪‬ﻘﺎ ﹸﻝ ﺍﲬ‪‬ﺸﻲ ﻭﺍﲬﹸﺸﻲ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ﻭﺿ ‪‬ﻤّﻬﺎ‪.‬‬
‫ﰊ ﺷﺎﻋ ‪‬ﺮ ﻣ‪‬ﺠﻴﺪ ﻣﻘ ‪‬ﺪ ‪‬ﻡ ﰲ ﺍﳌﺮﺍﺛﻲ ﻳﺒﻜﻲ ﻣﻦ‬ ‫ﻭﻣﺘ ّ‪‬ﻤﻢ‪ ‬ﺻﺤﺎ ‪‬‬
‫ﻚ ﺑﻦ ﻧﻮﻳﺮ ﹶﺓ ﰲ ﻗﺘﺎﻝ ﺃﻫـ ﹺﻞ‬ ‫ﻗﹸﺘﻞ ﻣﻦ ﺃﻫﻠﻪ ﻭﻣﻨﻬﻢ ﺃﺧﻮﻩ ﻣﺎﻟ ‪‬‬
‫ﻒ ﺍﷲ‬ ‫ﺍﻟﺮﺩ ‪‬ﺓ ﰲ ﺧﻼﻓﺔ ﺍﻟﺼ ‪‬ﺪّﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﻳ ‪‬ﺪ ﺳـﻴ ‪‬‬
‫ﺍﳌﺴﻠﻮ ﹺﻝ ﺳ‪‬ﻴﺪ‪‬ﻧﺎ ﺧﺎﻟ ‪‬ﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻟﺒﻌﻮﺿـﺔ‬
‫ﻭﻫﻲ ﻣﻮﺿﻊ‪ ‬ﻣﺎ ٌﺀ ﻟﺒﲏ ﺃ ‪‬ﺳﺪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻋﻠـﻰ ﻣﺜﻠـﻬﻢ‬
‫ﻓﺎﲬ‪‬ﺸﻲ ‪‬ﺣ ‪‬ﺮ ﻭﺟﻬﹺﻚ ﻭﻫﻮ ﻣﺎ ﺑﺪﺍ ﻣﻦ ﺍﻟ ‪‬ﻮﺟ‪‬ﻨ ‪‬ﺔ ﻭﻫﻲ ﻣﺎ ﺍﺭﺗﻔﻊ‬
‫ﻚ ﻣ‪‬ﻦ ﺑﻜﻰ‪ ،‬ﻇﻨ‪‬ﺎ ﻣﻨﻪ ﺃﻥ ﺃﺧﺎﻩ ﱂ ﻳﺮﺗـ ‪‬ﺪ‬ ‫ﻣﻦ ﺍﳋﺪ‪‬ﻳﻦ‪ ،‬ﺃﻭ ‪‬ﻟ‪‬ﻴ‪‬ﺒ ‪‬‬
‫ﻋﻦ ﺍﻹﺳﻼ ﹺﻡ ﻭﻃﺎﻟﺐ ﺍﻟﺼﺪ‪‬ﻳ ‪‬ﻖ ﺑ ‪‬ﺪ‪‬ﻳﺘ‪‬ﻪ‪.‬‬

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‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒ ‪‬ﺪ ﺍﻟ ّﹺﱪ ﰲ ﺍﻻﺳﺘﻴﻌﺎﺏ‪ :‬ﹶﻗﺘﻞ ﺧﺎﻟ ‪‬ﺪ ﺑ ‪‬ﻦ ﺍﻟﻮﻟﻴ ‪‬ﺪ‬
‫ﻣﺎﻟ ﹰﻜﺎ ﻳﻈﻦ ﺃﻧﻪ ﺍﺭﺗ ‪‬ﺪ ﺣﲔ ﻭ ‪‬ﺟﻬﻪ ﺃﺑﻮ ﺑﻜﺮ ﻟﻘﺘﺎ ﹺﻝ ﺃﻫ ﹺﻞ ﺍﻟﺮﺩﺓ‪.‬‬
‫ﻭﺍﺧ‪‬ﺘ‪‬ﻠﻒ ﻓﻴﻪ ﻫﻞ ﻗ‪‬ﺘﹶﻠﻪ ﻣﺴﻠ ‪‬ﻤﺎ ﺃﻭ ﻣﺮﺗ ‪‬ﺪﺍ ﻭﹸﺃﺭﺍﻩ – ﺑﺎﻟﻀﻢ‬
‫ﺃﻱ ﺃﻇﻨﻪ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ﻗ‪‬ﺘﹶﻠﻪ ﺧﻄﹰﺄ‪ ،‬ﻭﺃﻣﺎ ﻣﺘﻤ ‪‬ﻢ ﻓﻼ ﺷـﻚ ﰲ‬
‫ﺇﺳﻼﻣﻪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺖ‪ :‬ﻭﻫﻨﺎﻙ ﻣﺎ ﻳ‪‬ﺮﻭﻯ ﰲ ﺗﺼﺤﻴﺢ ﺭ ‪‬ﺩﺗ‪‬ـ ‪‬ﻪ‪ ،‬ﻛﻘﻮﻟ‪‬ـﻪ‬ ‫ﻗﻠ ‪‬‬
‫ﺼ ‪‬ﺪ ﺍﻟﻨﱯ ﺻـﻠﻰ‬ ‫ﻟﺴّﹺﻴﺪ‪‬ﻧﺎ ﺧﺎﻟ ‪‬ﺪ‪) :‬ﺻﺎﺣﺒ‪‬ﻜﻢ ﺃﻣﺮ‪‬ﻛﻢ ‪‬ﺬﺍ؟ ﻳﻘ ‪‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺳّﹺﻴﺪ‪‬ﻧﺎ ﺧﺎﻟﺪ‪ :‬ﺃﻭ‪‬ﻟﻴﺲ ﺻـﺎﺣﺒ‪‬ﻚ(‪.‬‬
‫ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺰﻳﻎ‪ ،‬ﻭﻫﻨﺎﻙ ﻏ ‪‬ﲑ ﻫﺬﺍ ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﳊﺎﻝ‪.‬‬
‫ﻓﺎﳊﺠﺔ ﰲ ﺍﳌﺴﺌﻠﺔ ﻣﻊ ﺳﻴﺒﻮﻳ ‪‬ﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻣـﺎ‬
‫ﺡ‬
‫ﺖ ﺍﻷﻭ ﹶﻝ ﻓﻴـﻪ ﻣـﺪ ‪‬‬ ‫ﺕ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴ ﹶﻞ ﺇﻻ ﻷ ﹼﻥ ﺍﻟﺒﻴـ ‪‬‬ ‫ﺫﻛﺮ ‪‬‬
‫ﺐ ﳏﻤﺪ‪ ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺯﹺﻧ ﹶﺔ ﻋﺮﺷ‪‬ـ ‪‬ﻪ ﻭﺭﺿـﺎ َﺀ‬ ‫ﻟﻠﺤﺒﻴ ﹺ‬
‫ﻱ ﺑﺄﻥ ﻳ‪‬ﺤﻔﹶﻆ‪.‬‬ ‫ﺖ ‪‬ﺣ ﹺﺮ ‪‬‬
‫ﻧﻔﺴِﻪ ﻭﻣ‪‬ﺪﺍ ‪‬ﺩ ﻛﻠﻤﺎﺗ‪‬ﻪ ﻭﻫﻮ ﺑﻴ ‪‬‬
‫ﺐ ﻻ ﻣ‪‬ﺤﺎﻟ ﹶﺔ ﻭﻟﻴﺲ‬
‫ﺚ ﻫﻮ ﺍﻟﻮﺍﺟ ‪‬‬‫ﺕ "ﻳﺎ" ﰲ ﺍﳊﺪﻳ ‪‬‬ ‫ﻓﺈﺛﺒﺎ ‪‬‬
‫ﻕ ﺇﳕﺎ‬
‫ﺕ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬ ‫ﺍﻟﻌﻜﺲ‪ ،‬ﻭ"ﻳﺎ" ﺛﺎﺑﺘ ﹲﺔ ﰲ ﻛ ّﹺﻞ ﺍﻟﺮﻭﺍﻳﺎ ‪‬‬
‫ﻫﻲ ﻣﻨﻬﻢ ﺩﻋﻮﻯ ﺑﺎﻃﻠ ﹲﺔ ﻭﺗﺰﻭﻳﺮ‪.‬‬

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 ‫ﻓﺼ ﹲﻞ ﰲ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﲝﺮﻑ ﺍﻟﻨﺪﺍﺀ )ﻭﺍ( ﰲ ﻭﺍﳏﻤ‪‬ﺪﺍﻩ‬

‫ﱐ ﰲ ﺭ ‪‬ﺩّﻩ ﻋﻠﻰ ﻣﻔﱵ ﻣﻜ ﹶﺔ ﺍﻟﻌﻼﹼﻣ ‪‬ﺔ ﺍﻟﻔﻘﻴ ‪‬ﻪ‬ ‫ﻗﺎﻝ ﺍﻟﺴﻬﺴﻮﺍ ﱡ‬

‫ﺃﲪﺪ ﺯﻳﲏ ﺩ‪‬ﺣﻼﻥ ﰲ ﻛﺘﺎﺑﻪ )ﺻﻴﺎﻧ ﹸﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻭﺳﻮﺳـ ‪‬ﺔ‬
‫ﺩ‪‬ﺣﻼﻥ( ﻣﺎ ﻧﺼ‪‬ﻪ‪ :‬ﻫﺬﺍ ﻟﻴﺲ ﻧﺪﺍ ًﺀ ﺑﻞ ‪‬ﻧ ‪‬ﺪ‪‬ﺑﺔﹲ‪ ،‬ﻛﻤﺎ ﺗﻘـ ‪‬ﺮ ‪‬ﺭ ﰲ‬
‫ﺏ ﻻ ﻋﻠﻰ ﺍﳌﹸﻨﺎﺩ‪‬ﻯ‪،‬‬ ‫ﻣﻘ ّﹺﺮ ‪‬ﻩ ﻣ‪‬ﻦ ﺃ ﹼﻥ "ﻭﺍ" ﺇﳕﺎ ﺗﺪﺧ ﹸﻞ ﻋﻠﻰ ﺍﳌﻨﺪﻭ ﹺ‬
‫ﺏ‬
‫ﺾ ﺩﺍﺧ ﹲﻞ ﰲ ﺍﳌﻨﺎﺩﻯ‪ ،‬ﻓﺎﳉﻮﺍ ‪‬‬ ‫ﺏ ﻋﻨﺪ ﺍﻟﺒﻌ ﹺ‬‫ﺖ‪ :‬ﺍﳌﻨﺪﻭ ‪‬‬
‫ﻓﺈﻥ ﻗﻠ ‪‬‬
‫ﺃﻥ ﻣ‪‬ﻦ ﻳ‪‬ﺪﺧﻠﻪ ﰲ ﺍﳌﻨﺎﺩﻯ ﺃﺩﺧﻠﻪ ﰲ ﺍﳌﻨـﺎﺩﻯ ﺍﳊﻜﻤـﻲ ﻻ‬
‫ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﳑ‪‬ﺎ ﳓﻦ ﻓﻴﻪ ﰲ ﺷـﻲﺀ‪.‬ﺍﻧﺘـﻬﻰ ﻛـﻼ ‪‬ﻡ‬
‫ﺍﻟﺴﻬﺴﻮﺍﱐ‬

‫ﺖ‪ :‬ﻛﺬﺍ ﻗﺎﻝ ﺍﻟﺴﻬﺴﻮﺍ ﱡ‬

‫ﱐ ﻭﻫﺬﺍ ﺇﻣﺎ ﳋﻴﺎﻧﺘ‪‬ﻪ ﻭﺇﻣﺎ ﻟﻘﹼﻠ ‪‬ﺔ‬ ‫ﻗﻠ ‪‬‬
‫ﻉ ﻗﻠﻴ ﹶﻞ‬
‫ﻋﻠﻤ‪‬ﻪ‪ ،‬ﻭﻻ ﺃﺭﻯ ﺟﺪﻳﺪ‪‬ﺍ ﰲ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻛﺎ ﹶﻥ ﻗﺼ ‪‬ﲑ ﺍﻟﺒﺎ ﹺ‬
‫ﺏ ﻓﻤﺎ ﺷﺄ ﹸﻥ ﺍﻟﻌﻼﹼﻣ ‪‬ﺔ ﺃﲪﺪ ﺯﻳﲏ ﺩﺣـﻼﻥ‬ ‫ﺍﻟﻌﻠ ﹺﻢ ﰲ ﻟﻐ ‪‬ﺔ ﺍﻟﻌﺮ ﹺ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺍﳊ ‪‬ﻖ ﻗﻄﻌ‪‬ﺎ ﻣﻊ ﺍﻟﻌﻼﹼﻣ ‪‬ﺔ ﺩﺣﻼﻥ‪.‬‬
‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻫﺸﺎ ﹴﻡ ﰲ ﺍﳌﻐﲏ‪ :‬ﻭﺃﺟﺎ ‪‬ﺯ ﺑﻌﻀ‪‬ﻬﻢ ﺍﺳـﺘﻌﻤﺎ ﹶﻝ‬
‫"ﻭﺍ" ﰲ ﺍﻟﻨﺪﺍ ِﺀ ﺍﳊﻘﻴﻘ ﹺﻲّ‪.‬ﺍﻧﺘﻬﻰ‬

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‫ﻒ ﻣﻦ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﻐﲏ ﺍﺑ ﹺﻦ ﻫﺸﺎﻡ ﻟﻺﻣـﺎ ﹺﻡ‬ ‫ﺼ ‪‬‬‫ﻭﰲ ﺍﳌﻨ ‪‬‬
‫ﺸ ‪‬ﻤّﹺﻨ ّﹺﻲ ﻣﺎ ﻧﺼ‪‬ﻪ‪ :‬ﻗﻮﻟﹸﻪ‪) :‬ﻭﺃﺟﺎ ‪‬ﺯ ﺑﻌﻀ‪‬ﻬﻢ ﺍﺳﺘﻌﻤﺎ ﹶﻝ "ﻭﺍ" ﰲ‬
‫ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻲ‪ :‬ﻗﻴﻞ ﻭﻗﺪ ﻳ‪‬ﺴﺘﻌ ‪‬ﻤ ﹸﻞ ﰲ ﺍﻟﻨـﺪﺍ ِﺀ‬
‫ﺍﻟﻨﺪﺍ ِﺀ ﺍﳊﻘﻴﻘ ّﹺﻲ( ﻗﺎﻝ ﺍﻟﺮ ‪‬‬
‫ﺾ ﻭﻫﻮ ﻗﻠﻴ ﹲﻞ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺸﻤﲏ‬
‫ﺍﶈ ﹺ‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﻗﺎﻝ ﺍﻟﺴﻠﺴﻴﻠ ‪‬ﻲ ﰲ )ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴـ ﹺﻞ ﰲ ﺷـﺮ ﹺ‬
‫ﺡ‬
‫ﺍﻟﺘﺴﻬﻴﻞ( ﳑﺰﻭﺟ‪‬ﺎ ﻣﻊ ﻛﻼ ﹺﻡ ﺍﻹﻣﺎ ﹺﻡ ﺍﺑ ﹺﻦ ﻣﺎﻟﻚ‪:‬‬
‫)ﻭﻗﺪ ﺗﻠﺤ ‪‬ﻖ( ﻋﻼﻣ ﹸﺔ ﺍﻟﻨ‪‬ﺪ‪‬ﺑ ‪‬ﺔ )ﻣﻨﺎﺩ‪‬ﻯ ﻏ ‪‬ﲑ ﻣﻨـﺪﻭ ﹴ‬
‫ﺏ ﻭﻻ‬
‫ﺙ ﺧﻼﻓﹰﺎ ‪‬ﻟﺴِﻴ‪‬ﺒﻮ‪‬ﻳ ‪‬ﻪ( ﻭﺩﻟﻴ ﹸﻞ ﺍﳉﻮﺍ ﹺﺯ ﺃﻥ ﺍﻣﺮﺃ ﹶﺓ ﻋﻤ ‪‬ﺮ ﺑـ ﹺﻦ‬
‫ﻣﺴﺘﻐﺎ ‪‬‬
‫ﺃﰊ ﺭﺑﻴﻌ ﹶﺔ ﻧﺎﺩﺗﻪ‪ :‬ﻳﺎ ﻋﻤﺮﺍﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﹶﻟ‪‬ﺒﻴ‪‬ﻜﺎﻩ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻣ‪‬ﻪ‪.‬‬
‫ﻚ ﻭﻛﺬﺍ ﰲ ﺷﺮﺡ ﺍﺑ ﹺﻦ ﻋﻘﻴﻞ ﺇﻻ‬ ‫ﻭﻣﺜﻠﻪ ﰲ ﺷﺮﺡ ﺍﺑ ﹺﻦ ﻣﺎﻟ ‪‬‬
‫ﻉ ﻣﻦ ﺍﺑ ﹺﻦ ﻋﻘﻴ ﹴﻞ "ﻳﺎ ﻟﻴﺘ‪‬ﻜﺎﻩ"‪ ،‬ﻭﻫﺬﺍ ﲢﺮﻳـﻒ‪ ،‬ﻷ ﹼﻥ‬ ‫ﺃﻥ ﺍﳌﻄﺒﻮ ‪‬‬
‫ﺏ‬
‫ﺍﳉﻤﺎﻋ ﹶﺔ ﺃﺛﺒﺘﻮﺍ ﻫﺬﺍ ﻭﻷﻧ‪‬ﻬﺎ ﺃﺭﺍﺩﺗﻪ ﳊﺎﺟﺘ‪‬ﻬﺎ ﻣﻨﻪ‪ ،‬ﻓﻔﻲ ﻛﺘﺎ ﹺ‬
‫ﺍﻷﻏﺎﱐ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌ ﹶﺔ‪ :‬ﻗﺎﻟﺖ‪ :‬ﻓﻨﺎﺩﻳﺖ ﻳﺎ ‪‬ﻋﻤ‪‬ﺮﺍﻩ ﻳﺎ‬
‫‪‬ﻋﻤ‪‬ﺮﺍﻩ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ ﻓﺼﺤﺖ ﻳﺎ ﻟﺒ‪‬ﻴﻜﺎﻩ ﻳـﺎ ﻟﺒ‪‬ﻴﻜـﺎﻩ ﺛﻼﺛـﺎ‪،‬‬
‫ﺕ ﰲ ﺍﻟﺜﺎﻟﺜ ‪‬ﺔ ﺻﻮﰐ ﻓﻀﺤﻜﺖ ﻭﺣﺎﺩﺛ‪‬ﺘﻬ‪‬ﻦ ﺳـﺎﻋ ﹰﺔ ﰒ‬ ‫ﻭﻣﺪﺩ ‪‬‬
‫ﻭﺩ‪‬ﻋ‪‬ﺘ ‪‬ﻬ ‪‬ﻦ ﻭﺍﻧﺼﺮﻓﺖ‪.‬ﺍﻧﺘﻬﻰ‬

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‫ﲔ "ﻳـﺎ" ﻭ "ﻭﺍ" ﰲ‬ ‫ﻕﺑ ‪‬‬
‫ﺖ ﳑ‪‬ﺎ ﺳﺒ ‪‬ﻖ ﺃ ﹾﻥ ﻻ ﻓﺮ ‪‬‬ ‫ﻭﻗﺪ ﻋﺮﻓ ‪‬‬
‫ﺍﻟﻨ‪‬ﺪ‪‬ﺑ ‪‬ﺔ ﻋﻠﻰ ﺍﳋﺼﻮﺹﹺ‪ ،‬ﻭﺍﻟﻨﺪﺍ ِﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﻳﺆّﹺﻳﺪ‪‬ﻩ ﺃﻳـﻀ‪‬ﺎ‬
‫ﻗﻮ ﹸﻝ ﺍﳊﺴ ﹺﻦ ﺑ ﹺﻦ ﳏﻤ ‪‬ﺪ ﺍﻟﻌﻄﺎ ﹺﺭ‪:‬‬
‫ﻱ ﹶﺃ‪‬ﻳﺎ ﻫ‪‬ﻴﺎ‬
‫ﻑ ﺍﻟﹺﻨـﺪﺍ ﻳﺎ ٌﺀ ﻭﻭ‪‬ﺍ ﺃ ‪‬‬
‫ﺣﺮﻭ ‪‬‬
‫ﻚ ﹶﻓﹺﻨ ‪‬ﻲ ﺻﱪﻱ‬
‫ﻭﺀَﺍ‪ ،‬ﳓ ‪‬ﻮ‪ :‬ﻳﺎ ‪‬ﺗﻴ‪‬ﺎ ‪‬ﻩ ﻓﻴ ‪‬‬

‫ﻓﻬﺬﻩ ﺍﳌﺮﺃ ﹸﺓ ﺃﺭﺍﺩﺕ ﻣﻨﻪ ﻣﺎ ﺗﺮﻳ ‪‬ﺪ ﺍﳌﺮﺃ ﹸﺓ ﻣﻦ ﺍﻟﺮﺟﻞﹺ‪ ،‬ﻓـﻼ‬

‫ﱐ ﻗـﺎﻝ ﻛﻼﻣ‪‬ـﻪ‬ ‫ﺠ ‪‬ﻊ ﻓﻴﻪ‪ ،‬ﻭﻫـﺬﺍ ﺍﻟﺴﻬـﺴﻮﺍ ﱡ‬ ‫ﻧ‪‬ﺪﺑ ﹶﺔ ﻭﻻ ﺗﻔ ‪‬‬
‫ﺏ‪" :‬ﻭﺍﳏﻤﺪﺍﻩ" ﻟﻠﻨ‪‬ﺪﺑ ‪‬ﺔ ﻟﻴﺲ ﻧﺪﺍ ًﺀ ﺣﻘﻴﻘﻴ‪‬ﺎ‪ ،‬ﰲ ﻋﻘﻠ‪‬ـﻪ‬ ‫ﺍﳌﻜﺬﻭ ‪‬‬
‫ﲔ ﰲ ﺍﳌﻌﺎﺭ ‪‬ﻙ ﻛﺎﻧﻮﺍ ﻳﻨـﺪ‪‬ﺑﻮ ﹶﻥ‬ ‫ﺷﻰ ٌﺀ ﻛﻴﻒ ﻳﻘﻮ ﹸﻝ ﺑﺄ ﹼﻥ ﺍﳌﺴﻠﻤ ‪‬‬
‫ﺿ ‪‬ﺢ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻫـﻞ‬ ‫ﺏ ﺃﻭ ‪‬‬ ‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺃ ﹶﻛ ‪‬ﺬ ‪‬‬ ‫ﺍﻟﻨ ‪‬‬
‫ﻫﻲ ﻛﺬﻟﻚ ﰲ ﺭﻭﺍﻳ ‪‬ﺔ ﺃﰊ ﺷﻌﺒ ﹶﺔ "ﻳﺎ ﳏﻤ‪‬ﺪﺍﻩ" ﻓﺎﻟﺬﻱ ﺧ ‪‬ﺪﺭ‪‬ﺕ‬
‫ﺏ ﻭﻳﺘ ﹶﻔﺠ‪‬ﻊ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﻭﳌﺎﺫﺍ‬ ‫ﺭﺟﻠﹸﻪ ﻳﻨ ‪‬ﺪ ‪‬‬
‫ﺠ ‪‬ﻊ ﻋﻠﻴ ‪‬ﻪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺇﺫﺍ ﺧـ ‪‬ﺪﺭﺕ ﺭﺟﻠﹸـﻪ‪،‬‬ ‫ﻳﺘﻔ ‪‬‬
‫ﺱ ﺃﺣـﺴ ‪‬ﻦ‬ ‫ﺉ ﻓﻬﻤ‪‬ﻪ‪ ،‬ﻭﺗﺒﱠﻠ ‪‬ﺪ ﻃﺒﻌ‪‬ﻪ‪ ،‬ﺣﻘﹰﺎ ﺍﳋ ‪‬ﺮ ‪‬‬ ‫ﻓﺠﻠ ‪‬ﻲ ﺃﻧﻪ ﺻ ‪‬ﺪ ‪‬‬
‫ﻣﻦ ﻛﻼﻣ‪‬ﻪ‪ ،‬ﻭﺍﻟ ‪‬ﻌ ‪‬ﻲ ﺃﺑﻠ ﹸﻎ ﻣ‪‬ﻦ ﺑﻴﺎﻧﹺﻪ‪ ،‬ﻋﺠﺒ‪‬ﺎ ﻟﻪ ﻓﻘﻮﻟﹸﻪ‪ :‬ﻭﻗﺪ ﺗﻘﺮ‪‬ﺭ‬
‫ﰲ ‪‬ﻣ ﹶﻘ ﹺﺮّﻩ‪ ،‬ﻟﻌﻠﹼﻪ ﻳﻌﲏ ﺑﻪ ﺭﺃﺳ‪‬ﻪ‪ ،‬ﻭﻛﻤﺎ ﺃﻧﻪ ﻻ ﳚﻮ ‪‬ﺯ ﻟﻠﺸﺎﻓﻌ ّﹺﻲ ﺃﻥ‬
‫ﺱ ﻓﻴﻪ ﻭﻳ‪‬ﻨﻜ ‪‬ﺮ‬
‫ﻉ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻳ‪‬ﻠ ﹺﺰ ‪‬ﻡ ﺍﻟﻨﺎ ‪‬‬ ‫ﻳﻘﻮ ﹶﻝ ﻗﺪ ﺗﻘ ‪‬ﺮ ‪‬ﺭ ﰲ ﺍﻟﺸﺮ ﹺ‬
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 ‫ﻋﻠﻴﻬﻢ ﺇﻧﻜﺎ ‪‬ﺭ ﺍﳌﺒﺘﺪ‪‬ﻉ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳌﺴﺌﻠ ﹸﺔ ﰲ ﺍﳌﺬﻫﺐ ﺍﳊﻨﻔـ ّﹺﻲ‬
‫ﺖ ﻷﻧﻪ ﻋﻠﻰ ﺧﻼﻓ‪‬ﻪ‪ ،‬ﻭﻷﻧﻪ ﰲ‬ ‫ﺟﺎﺋﺰﺓﹰ‪ ،‬ﻻ ﳚﻮ ‪‬ﺯ ﻟﻪ ﺇﻧﻜﺎ ‪‬ﺭ ﺛﺎﺑ ‪‬‬
‫ﻒ‬‫ﻒ ﻓﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺒﺎ ‪‬ﺷ ‪‬ﺮ ﻟﻠﻤﺨﺘﹶﻠ ‪‬‬ ‫ﺍﻟﻔﻘ ‪‬ﻪ ﻻ ﳚﻮ ‪‬ﺯ ﺇﻧﻜﺎﺭ‪ ‬ﺍﳌﺨﺘﹶﻠ ‪‬‬
‫ﻑ ﺍ‪‬ﻤ ﹺﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻫﻮ ﻻ‬ ‫ﻓﻴﻪ ﻳﻌﺘﻘ ‪‬ﺪ ‪‬ﺣﻠﱠﻪ‪ ،‬ﺇﳕﺎ ﻳﻨ ﹶﻜ ‪‬ﺮ ﺧﻼ ‪‬‬
‫ﺐ ﺍﻟﻜـﻮ‪‬ﻓﹺﻴّﲔ ﰲ‬ ‫ﳚﻮ ‪‬ﺯ ﻟﻪ ﺇﻥ ﻛﺎﻥ ﺑﺼﺮﻳ‪‬ﺎ ﺃﻥ ﻳﻨﻜ ‪‬ﺮ ﻣـﺬﻫ ‪‬‬
‫ﻱ ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﻭﻣـﺎ ﺃﺩﺭﺍ ‪‬ﻩ ﺃﻥ ﻗـﻮ ﹶﻝ‬ ‫ﺍﻟﻨﺤﻮ‪ ،‬ﻷﻧﻪ ﻳﻌﺘﻘﺪ ﺭﺃ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﻟﺘﻤﻴﻴـ ‪‬ﺰ ﺑـﲔ‬ ‫ﺍﻟﻜﻮﻓﹺﻴّﲔ ﻫﻮ ﺍﳊﻖ‪ ،‬ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﻳ‪‬ﺤـ ِ‬
‫ﻒ ﻭﻗﱠﻠ ‪‬ﺔ ﺍﳌﻌﺮﻓﺔ‪،‬‬
‫ﺍﳌﺬﻫﺒ‪‬ﲔ ﻭﻫﻮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﺭﺟ ‪‬ﺔ ﻣﻦ ﺍﻟﻀﻌ ‪‬‬
‫ﺖ ﻣﻘ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻨـﺎﰲ‪،‬‬ ‫ﺐ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻭﺍﳌﺜﹺﺒ ‪‬‬ ‫ﻭﺍﳊﺠ ﹸﺔ ﻣﻊ ﺻﺎﺣ ﹺ‬
‫ﺕ‬
‫ﻫﺬﺍ ﺧﺎﺋ ‪‬ﻦ ﻳ‪‬ﻔﱵ ﺑﻐﲑ ﻋﻠ ﹴﻢ ﻭﻫﺬﺍ ﺣﺮﺍﻡ‪ ،‬ﻭﺗﺮﺍ ‪‬ﻩ ﺑﻜ ّﹺﻞ ﺛﺒـﺎ ‪‬‬
‫ﻳﺴ ‪‬ﻤّﻲ ﻛﺘﺎﺑ‪‬ﻪ "ﺻﻴﺎﻧﺔ ﺍﻹﻧﺴﺎﻥ ﻋـﻦ ﻭﺳﻮﺳـ ‪‬ﺔ ﺩﺣـﻼﻥ"‪،‬‬
‫ﷲ ﺍﳉﻬ ﹶﻞ‬ ‫ﻭﺍﻟﻮﺳﻮﺳﺔﹸ ﻣﻌ ‪‬ﺪﻧ‪‬ﻬﺎ ﻭﻣﻘﺮ‪‬ﻫﺎ ﻭﳑﺮ‪‬ﻫﺎ ﰲ ﺭﺃﺳ‪‬ﻪ‪ ،‬ﻗﺎﺗﻞ ﺍ ُ‬
‫ﻀﻠﱡﻮﻥ‪ ،‬ﺳﱠﻠﻤ‪‬ﻨﺎ‬‫ﻀﻠﱡﻮﻥ ﻭ‪‬ﻳ ‪‬‬
‫ﻭﺃﻫﻠﹶﻪ‪ ،‬ﺃﻣﺜﺎ ﹸﻝ ﻫﺬﺍ ﻳ‪‬ﻔﺘ‪‬ﻮ ﹶﻥ ﺑﻐ ﹺﲑ ﻋﻠ ﹴﻢ ﻓ‪‬ﻴ ‪‬‬
‫ﷲ ﺗﻌﺎﱃ ﺀﺍﻣﲔ‪.‬‬ ‫ﺍُ‬

‫ﻭﻣﺜﺎﻟﹸﻬﺎ ﰲ ﻏ ﹺﲑ ﺍﻟﻨ‪‬ﺪﺑﺔ‪ ،‬ﻗﻮ ﹸﻝ ﺳّﹺﻴﺪ‪‬ﻧﺎ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬

‫ﻚ‬
‫)ﻭﺍﻋﺠ‪‬ﺒﺎ ﻟﻚ ﻳﺎ ﻋﻤ ‪‬ﺮﻭ ﺑ ‪‬ﻦ ﺍﻟﻌـﺎﺹ( ﺭﻭﺍﻩ ﺍﻹﻣـﺎﻡ ﻣﺎﻟـ ‪‬‬

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‫ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻭﺃﻣﺜﻠﺘ‪‬ﻪ ﻛﺜﲑﺓ ﻛﻘﻮ ﹺﻝ ﺳّﹺﻴﺪ‪‬ﻧﺎ ﺑﻼ ﹴﻝ ﺍﳊﺒﺸ ّﹺﻲ ﺭﺿﻲ ﺍﷲ‬
‫ﺠ ‪‬ﻊ ﻭﺍﻟﻨ‪‬ﺪﺑ ﹸﺔ ﻃ ‪‬ﺮﺑ‪‬ﺎ‪،‬‬
‫ﻋﻨﻪ ﻋﻨﺪ ﻣﻮﺗ‪‬ﻪ‪) :‬ﻭﺍ ﹶﻃﺮ‪‬ﺑﺎﻩ(‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺘﻔ ‪‬‬
‫ﻼ ‪‬ﻣ ﹸﺔ ﺍﻟﻠﻜﻨﻮﻱ ﰲ ﺗﺬﻛﺮﺓ‬
‫ﻭﻗﺪ ﺃﺣﺴ ‪‬ﻦ ﻏﺎﻳ ﹶﺔ ﺍﻹﺣﺴﺎ ‪‬ﻥ ﺍﻟﻌ ﱠ‬
‫ـﻼﻟﻪ‬
‫ـﺴﻮﺍﱐ ﻭﺿـ‬ ‫ـﺴﺎﻭﺉ ﺍﻟﺴﻬـ‬ ‫ـﺸﻒ ﻣـ‬ ‫ـﺪ ﰲ ﻛـ‬ ‫ﺍﻟﺮﺍﺷـ‬
‫ﻭﻛﺬﺑﻪ‪،‬ﻓﺎﻋﺮﹺﻑ ﺯﻳ ﹶﻎ ﺍﻟﺴﻬﺴﻮﺍﱐ ﻭﺍﺣ ﹶﺬ ‪‬ﺭ ﻭﺳﺎ ﹺﻭﺳ‪‬ﻪ ﻭﻛـﻦ‬
‫ﲔ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻋﺎﳌﺎ ﻭﻻ ﺻﺎﺩﻗﺎ ﻭﺍﻟﻌﺠﻴﺐ ﺃﻧﻪ ﻭﺻﻒ‬ ‫ﻋﻠﻰ ﻳﻘ ﹴ‬
‫ﻧﻔﺴﻪ ﺑﺄﻧﻪ )ﻣﻮﻻﻧﺎ(‪ ،‬ﻓﻤﻦ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻝ ﻫﺬﺍ ﻋﻦ ﻧﻔـﺴﻪ‪،‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‪.‬‬
‫ﺼ ‪‬ﺮ ﺍﻟﻜﻼ ﹺﻡ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻳ ﹰﺔ ﲟـﺎ‬
‫ﺇﱃ ﻫﻨﺎ ﺍﻧﺘﻬﻰ ﳐﺘ ‪‬‬
‫ﻳﻠﻴ ‪‬ﻖ ﺑﺎﳌﻘﺎ ﹺﻡ ﻭﻟﺪ‪‬ﻳﻨﺎ ﻣﺰﻳ ‪‬ﺪ ﻭﷲ ﺍﳊﻤ ‪‬ﺪ ﻭﺍ ‪‬ﳌﻨ‪‬ﺔ‪.‬‬

‫ﻓﺼ ﹲﻞ ﰲ ﺍﳊﺪﻳﺚ ﺩﺭﺍﻳ ﹰﺔ‬

‫ﺚ ﻫـﻲ ﻓﻘﻬ‪‬ـ ‪‬ﻪ‬ ‫ﻭﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺩﺭﺍﻳ ﹶﺔ ﺍﳊﺪﻳ ‪‬‬

‫ﻉ ﻏـ ﹺﲑ ﻗـﺼ ﹴﲑ ﰲ ﻣﻌﺮﻓـ ‪‬ﺔ‬ ‫ﱳ ﻭﻻ ﺑ ‪‬ﺪ ﻓﻴﻪ ‪‬ﻣﻦ ﺑﺎ ﹴ‬‫ﻓﻴﺘﻌﻠ ‪‬ﻖ ﺑﺎﳌ ﹺ‬
‫ﷲ ﺑـ ‪‬ﻦ‬
‫ﻆ ﻋﺒـ ‪‬ﺪ ﺍ ِ‬
‫ﺿﺤﻪ ﺷﻴﺨ‪‬ﻨﺎ ﺍﳊﺎﻓ ﹸ‬ ‫ﺍﻷﺳﺎﻧﻴ ‪‬ﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﹶﺃﻭ ‪‬‬
‫ﺖ ﻋﻠﻴـﻪ‬ ‫ﻱ ﰲ "ﺗﻮﺟﻴ ‪‬ﻪ ﺍﻟﻌﻨﺎﻳـﺔ" ﰒ ﻋﻤ‪‬ﻠـ ‪‬‬ ‫ﺍﻟﺼﺪ‪‬ﻳ ﹺﻖ ﺍﻟ ‪‬ﻐﻤ‪‬ﺎﺭ ‪‬‬

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‫ﺴّﹺﻴ ‪‬ﺪ‬
‫ﺕ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﻋﻠـﻰ ﺍﻟـ ‪‬‬ ‫ﺣﻮﺍﺷ ‪‬ﻲ ﰲ ﻏﺎﻳ ‪‬ﺔ ﺍﻟﻨﻔ ﹺﻊ ﻭﺣﺮﺭ ‪‬‬
‫ﺕ ﺍﷲ ﻓﻘـﺎﻝ‬ ‫ﻱ ﻋﻠﻴﻪ ﺭﺣ‪‬ﻤﺎ ‪‬‬ ‫ﻼ ‪‬ﻣ ‪‬ﺔ ﻋﺒ ‪‬ﺪ ﺍﷲ ﺑ ﹺﻦ ﳏﻤ ‪‬ﺪ ﺍﳍﺮﺭ ّﹺ‬
‫ﺍﹾﻟ ‪‬ﻌ ﱠ‬
‫ﺝ ﺇﱃ ﻓﻘ ‪‬ﻪ‪.‬ﺍﻧﺘﻬﻰ‬‫ﱄ‪ :‬ﻧﻌﻢ‪ ،‬ﺍﻟﻜﻤﺎ ﹸﻝ ﻓﻴﻪ ﳛﺘﺎ ‪‬‬
‫ﺐ ﺇﻟﻴﻜﻢ‬
‫ﺖ ﻭﻣﺜﺎﹸﻟﻪ‪ :‬ﻗﺎﻝ ﻭﻛﻴﻊ ﻷﺻﺤﺎﺑﻪ‪ :‬ﺃﻳ‪‬ﻬﻤﺎ ﺃ ‪‬ﺣ ‪‬‬ ‫ﻗﻠ ‪‬‬
‫ﺶ ﻋﻦ ﺃﰊ ﻭﺍﺋ ﹴﻞ ﻋﻦ ﺍﺑ ﹺﻦ ﻣﺴﻌﻮ ‪‬ﺩ ﺃﻭ ﺳـﻔﻴﺎ ﹸﻥ ﻋـﻦ‬ ‫ﺍﻷﻋﻤ ‪‬‬
‫ﻣﻨﺼﻮ ﹴﺭ ﻋﻦ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﻋﻦ ﻋﻠﻘﻤ ﹶﺔ ﻋﻦ ﺍﺑ ﹺﻦ ﻣـﺴﻌﻮﺩ‪‬؟ ﻓﻘـﺎﻟﻮﺍ‬
‫ﺶ‬
‫ﺶ ﻋﻦ ﺃﰊ ﻭﺍﺋ ﹴﻞ‪ -‬ﻓﻘﺎﻝ ﻭﻛﻴ ‪‬ﻊ‪ :‬ﺍﻷﻋﻤ ‪‬‬‫ﺍﻷﻭﻝﹸ‪- ،‬ﺃﻱ ﺍﻷﻋﻤ ‪‬‬
‫ﻋﻦ ﺃﰊ ﻭﺍﺋ ﹴﻞ ﺷﻴ ‪‬ﺦ ﻋﻦ ﺷﻴ ﹴﺦ ﻭﺳﻔﻴﺎ ﹸﻥ ﻋﻦ ﻣﻨـﺼﻮ ﹴﺭ ﻋـﻦ‬
‫ﺚ‬
‫ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﻋﻦ ﻋﻠﻘﻤ ﹶﺔ ﻋﻦ ﺍﺑ ﹺﻦ ﻣﺴﻌﻮ ‪‬ﺩ ﻓﻘﻴ ‪‬ﻪ ﻋﻦ ﻓﻘﻴﻪ‪ ،‬ﻭﺣﺪﻳ ﹲ‬
‫ﻳ‪‬ﺘﺪﺍﻭﻟﹸﻪ ﺍﻟﻔﻘﻬﺎ ُﺀ ﺃﺣﺐ‪ ‬ﺇﻟﻴﻨﺎ ﳑﻦ ﻳﺘﻨﺎﻭﻟﹸﻪ ﺍﻟﺸﻴﻮﺥ‪.‬ﺍﻧﺘـﻬﻰ‪،‬‬
‫ﺻ ﹸﻞ ﺑﲔ ﺍﻟـﺮﺍﻭﻱ‬
‫ﺙ ﺍﻟﻔﺎ ‪‬‬
‫ﻱ ﰲ ﻛﺘﺎﺑﻪ )ﺍﶈ ّ‪‬ﺪ ﹸ‬
‫ﺭﻭﺍﻩ ﺍﻟﺮﺍ ‪‬ﻣ ‪‬ﻬ ‪‬ﺮ ‪‬ﻣ ﹺﺰ ‪‬‬
‫ﲔ ﺍﻟﺮﻭﺍﻳ ‪‬ﺔ‬
‫ﲨ ‪‬ﻊ ﺑ ‪‬‬
‫ﻭﺍﻟﻮﺍﻋﻲ( ﲢﺖ ﻓﺼ ﹺﻞ )ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻓﻀ ﹺﻞ ﻣﻦ ‪‬‬
‫ﻭﺍﻟﺪﺭﺍﻳ ‪‬ﺔ(‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺡ ﺍﳌ‪‬ـﺸﻜﺎ ‪‬ﺓ ﺭﺩ‪‬ﺍ ﻋﻠـﻰ‬ ‫ﻭﻗﺎﻝ ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ ﺷﺮ ﹺ‬
‫ﺚ‬
‫ﻱ ﻣﻦ ﺣﻴـ ﹸ‬ ‫ﱵ ﺣﲔ ﺃﻧﻜ ‪‬ﺮ ﻟﻔﻈﹰﺎ ﰲ ﺻﺤﻴ ﹺﺢ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫ﺍﻟﺘ‪‬ﻮ ﹺﺭﺑﹺﺸ ّﹺ‬
‫ﺖ ﺍﻟﺪﺭﺍﻳ ﹶﺔ ﻋﻠﻰ ﻣﺎ‬
‫ﺖ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻭﻃﺎﺑﻘ ‪‬‬
‫ﺻﺤ ﹸﺔ ﺍﳌﻌﲎ‪ :‬ﺇﺫﺍ ﺻﺤ‪ ‬‬
‫ﺢ ﻣﻌﻨﺎ ‪‬ﻩ" ﻓﻼ ﻣﻌﲎ ﻟﻠﺘﺨﻄ‪‬ﺌ ‪‬ﺔ ﰲ ﻣ‪‬ﺒﻨـﺎﻩ‬
‫ﻗﺪﻣﻨﺎﻩ ﻣﻦ "ﺗﺼﺤﻴ ﹺ‬
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‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻛﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﺭﺍﻳ ﹶﺔ ﻣﻌﺮﻓ ﹸﺔ‬
‫ﱳ ﺇﻣ‪‬ﺎ ﻟﻔﻈﹰﺎ ﻭﺇﻣﺎ ﻟﻔﻈﹰﺎ ﻭﻓ‪‬ﻘﻬ‪‬ﺎ‪.‬‬
‫ﻣﻌﲎ ﺍﳌ ﹺ‬
‫ﺽ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺎﻟﻜﻲ ﰲ ‪‬ﺳ ّ‪‬ﺪ ﺍ َﻷﺭ‪‬ﺏ‪ :‬ﻭﺍﻟﻐـﺮ ‪‬‬
‫ﻆ‬
‫ﺕ ﺍﻟﺪﺭﺍﻳ ‪‬ﺔ ﻭﺇﺗﻘﺎ ﹸﻥ ﺍﻟﻔﹶﻬ ﹺﻢ ﻻ ﺣﻔـ ﹸ‬
‫ﺍﳌﻬ ‪‬ﻢ ﺍﻵ ﹶﻥ ﲢﺼﻴ ﹸﻞ ﺀﺍﻻ ‪‬‬
‫ﱳ ﻭﺍﻟﺴﻨ ‪‬ﺪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺍﳌ ﹺ‬
‫ﺾ‬
‫ﻭﺍﳊﺎﺻ ﹸﻞ ﺃ ﱠﻥ ﻣﻌﲎ ﺍﻟﺪﺭﺍﻳﺔ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ‪‬ﻧﺸ‪‬ﺮﻩ ﺑﻌ ‪‬‬
‫ﱐ ﻭ ‪‬ﻣﻦ ﺃﺧﺬ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺃﻓﺎﺿ ﹺﻞ ﻋﺼﺮﹺﻧﺎ ﺗﻘﻠﻴﺪ‪‬ﺍ ﻻﺑ ﹺﻦ ﺍﻷﻛﻔﺎ ّﹺ‬
‫ﻛﱡﻠ ‪‬ﻪ ﻣﻦ ﺍﺳﺘﺪﺭﺍﻛﺎﰐ ﻋﻠﻰ ﻛﺘﺎﺏ ﺷﻴﺨ‪‬ﻨﺎ ﺍﻟ ‪‬ﻐﻤ‪‬ﺎﺭﻱ‪ ،‬ﻭﺍﻗﺘﻀﻰ‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﳌﺴﺌﻠ ‪‬ﺔ ﻟﻠﻔﺎﺋﺪﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺨﺎﻟﻔﻮﻥ ﻫﺪﺍﻫﻢ ﺍﷲ ﰲ ﳏﺎﻭﻟ ‪‬ﺔ ﻹﺑﻄﺎ ﹺﻝ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﺑﺎﳊﺪﻳﺚ ﻋﻠﻰ ﺟﻮﺍﺯ ﻧﺪﺍﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‬
‫ﺑﺄﻧﻪ ﻗﻴﻞ ﻟﻪ‪" :‬ﺍﺫﻛﺮ" ﻓﻘﺎﻝ‪) :‬ﳏﻤﺪ( ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻓﻬﺬﺍ ﳎﺮ ‪‬ﺩ ﺫ‪‬ﻛ ﹴﺮ ﻟﻴﺲ ﻧﺪﺍ ًﺀ ﻓﺄﺑﻄﻠﻮﺍ ﺍﺳﺘﺪﻻﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪‬ﺬﺍ‬
‫ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺳﻔﻴﺎ ﹶﻥ ﺍﻟﺜﻮﺭﻱ "ﺍﺫﻛـﺮ" ﺩﻭﻥ‬
‫ﻉ" ﻭﺃﻥ ﻫﺬﺍ ﻋﺎﺩ ﹸﺓ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﺭﻭﺍﻳﺔ ﺯﻫﲑ "ﺍﹸﺩ ‪‬‬
‫ﰒ ﺑﻘﻴﺖ ﰲ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﻭﺃﻧﻪ ﺃﻣ ‪‬ﺮ ﻓﺴﺮﻩ ﺍﻷﻃﺒﺎﺀ ﺑﺄ ﹼﻥ‬

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‫ﺫﻛﺮﻩ ﶈﺒﻮﺑﻪ ﳚﻌﻞ ﺍﳊﺮﺍﺭﺓ ﺍﻟﻐﺮﻳﺰﻳﺔ ﺗﺘﺤﺮﻙ ﰲ ﺑﺪﻧﻪ‪ ،‬ﻓﻴﺠﺮﻱ‬
‫ﳋ ‪‬ﺪﺭ‪.‬‬
‫ﺍﻟﺪ ‪‬ﻡ ﰲ ﻋﺮﻭﻗﻪ‪ ،‬ﻓﺘﺘﺤﺮﻙ ﺃﻋﺼﺎﺏ ﺍﻟ ﹺﺮﺟﻞ ﻓﻴﺬﻫﺐ ﺍ ﹶ‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺑﺎﻃﻞ ﻷﻣﻮﺭ‪:‬‬
‫ﻉ" ﺛﺎﺑﺘ ﹲﺔ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﻧ‪‬ﻌﻴ ﹴﻢ ﺍﻟﻔﻀ ﹺﻞ‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻟﻔﻈ ﹶﺔ "ﺍﺩ ‪‬‬
‫ﻕ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ‬
‫ﺑﻦ ﺩ‪‬ﻛﲔ ﻭﻏﲑﹺﻩ ﻋﻦ ﺯﻫ ﹴﲑ ﻋﻦ ﺃﰉ ﺇﺳﺤﺎ ‪‬‬
‫ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ‪ :‬ﺟﺌﺖ ﺍﺑ ‪‬ﻦ ﻋﻤ ‪‬ﺮ ﻓﺨﺪ‪‬ﺭﺕ ﺭﺟﻠﹸﻪ‪ ،‬ﻓﻘﻠـﺖ‪ :‬ﻣـﺎ‬
‫ﻟﺮﺟﻠﻚ؟ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﻋﺼﺒﻬﺎ ﻗﻠﺖ‪" :‬ﺍﺩﻉ" ﺃﺣﺐ ﺍﻟﻨـﺎﺱ‬
‫ﺇﻟﻴﻚ ﻗﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻓﺒﺴﻄﻬﺎ‪.‬‬
‫ﻓﻠﻤﺎﺫﺍ ﻳﺮﺩﻭ‪‬ﺎ؟ ﻓﻬﻞ ﻳﻜﻮ ﹸﻥ ﺭﺩ‪‬ﻫﺎ ﺑﻐ ﹺﲑ ﺩﻟﻴ ﹴﻞ ﻣـﺴ ّﹺﻮﻍﹴ؟‬
‫ﻫﺬﺍ ﻏ ‪‬ﲑ ﺟﺎﺋﺰ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﺍﻫﺎ ﺍﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﰲ ﻃﺒﻘﺎﺗﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺧﱪﻧﺎ‬
‫ﺍﻟﻔﻀﻞ ﺑﻦ ﺩﻛﲔ ﻗﺎﻝ ﺣﺪﺛﻨﺎ "ﺳﻔﻴﺎ ﹸﻥ ﻭﺯﻫ ‪‬ﲑ ﺑ ‪‬ﻦ ﻣﻌﺎﻭﻳ ﹶﺔ" ﻋﻦ‬
‫ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ ﻗﺎﻝ ﻛﻨﺖ ﻋﻨﺪ ﺍﺑـﻦ‬
‫ﻋﻤﺮ ﻓﺨﺪﺭﺕ ﺭﺟﻠﻪ ﻓﻘﻠﺖ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﻣﺎ ﻟ ﹺﺮ ‪‬ﺟﻠ‪‬ﻚ‪،‬‬
‫ﻗﺎﻝ ﺍﺟﺘﻤﻊ ﻋﺼﺒ‪‬ﻬﺎ ﻣﻦ ﻫﺎﻫﻨﺎ ‪ -‬ﻫﺬﺍ ﰲ ﺣـﺪﻳﺚ ﺯﻫـ ﹴﲑ‬
‫ﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ ﻗﺎﻝ ﻳﺎ ﳏﻤـﺪ‬ ‫ﻉ ﺃﺣ ‪‬‬ ‫ﺖ ﺍ ‪‬ﺩ ‪‬‬
‫ﻭﺣﺪ‪‬ﻩ ‪ -‬ﻗﺎﻝ ﻗﻠ ‪‬‬

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‫ﻓﺒﺴﻄﻬﺎ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻣﻴ‪‬ﺰ ﺭﻭﺍﻳﺔ ﺯﻫﲑ ﻋـﻦ ﺭﻭﺍﻳـ ‪‬ﺔ‬
‫ﺳﻔﻴﺎ ﹶﻥ ﻓﻘﻂ ﻋﻨﺪ ﻗﻮﻟﻪ‪) :‬ﻓﻘﻠﺖ ﻳﺎ ﺃﺑﺎ ﻋﺒـﺪ ﺍﻟـﺮﲪٰﻦ ﻣـﺎ‬
‫ﻟ ﹺﺮﺟ‪‬ﻠﻚ ﻗﺎﻝ ﺍﺟﺘﻤﻊ ﻋﺼﺒ‪‬ﻬﺎ ﻣﻦ ﻫﺎﻫﻨﺎ(‪ .‬ﻓﺠﻌ‪‬ـ ﹶﻞ )ﺍﺫﻛـ ‪‬ﺮ‬
‫ﺤ ‪‬ﺢ ﻣﺎ ﺳﻴﺄﰐ ﺫ‪‬ﻛﺮ‪‬ﻩ‪ ،‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﺑﻦ‬ ‫ﻉ( ﻭﺍﺣﺪ‪‬ﺍ ﻭﻫﺬﺍ ﻳﺼ ّ‪‬‬
‫ﻭﺍﺩ ‪‬‬
‫ﳉ ‪‬ﻌ ‪‬ﺪ ﻋﻦ ﺯﻫ ﹴﲑ‬
‫ﺴﻨ‪‬ﻲ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠ ‪‬ﺔ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑ ﹺﻦ ﺍ ﹶ‬‫ﺍﻟ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺼﻮﰲ ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﺍﳉﻌﺪ‬
‫ﺛﻨﺎ ﺯﻫﲑ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ ﻗـﺎﻝ‪:‬‬
‫)ﻛﻨﺖ ﻋﻨﺪ ﺍﺑ ﹺﻦ ﻋﻤﺮ ﻓﺨﺪﺭﺕ ﺭﺟﻠﻪ‪ ،‬ﻓﻘﻠﺖ ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒـ ‪‬ﺪ‬
‫ﺍﻟﺮﲪٰﻦ‪ ،‬ﻣﺎ ﻟﺮﹺﺟﻠﻚ؟ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﻋﺼﺒﻬﺎ ﻣﻦ ﻫﺎﻫﻨﺎ‪ ،‬ﻗﻠﺖ‪:‬‬
‫ﻉ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻓﺎﻧﺒﺴﻄﺖ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺍﺩ ‪‬‬
‫ﻉ ﻣﻨﻪ‪ ،‬ﲟﻌـﲎ ﺃﻥ‬ ‫ﺲ ﻭﺍﻟﺪﻋﺎ َﺀ ﻧﻮ ‪‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺬ‪‬ﻛ ‪‬ﺮ ﺟﻨ ‪‬‬
‫ﺿ ‪‬ﺪ ﺍﻟﻨﹺﺴﻴﺎﻥ‪،‬‬
‫ﻼ ‪‬‬
‫ﺍﻟﺬ‪‬ﻛﺮ ﻋﺎ ‪‬ﻡ ﻭﺍﻟﺪﻋﺎ َﺀ ﺧﺎﺹ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻛ ‪‬ﺮ ﺃﺻ ﹰ‬
‫ﻓﺎﻟﺪﺍﻋﻲ ﺫﺍﻛ ‪‬ﺮ ﻻ ﳏﺎﻟﺔﹶ‪ ،‬ﻭﻳ‪‬ﺮﻯ ﻫﺬﺍ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺍﺫﻛﺮ ﺃﺣـﺐ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ‪ ،‬ﻓﻘﺎﻝ )ﻳﺎ ﳏﻤﺪ(‪ ،‬ﻓﻘﺪ ﺫﻛﺮﻩ ﺑﺬﻛﺮ ﺧﺎﺹ ﻫﻮ‬
‫ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺭﻭﺍﻳﺔ ﺃﰊ ﺷﻌﺒﺔ ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ ﺍﺫﻛﺮ ﺃﺣﺐ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ ﻓﻘﺎﻝ‪) :‬ﻭﺍﳏﻤﺪﺍﻩ(‪.‬‬
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‫ﻓﻘﻮﻟﻪ "ﻳﺎ ﳏﻤﺪ" ﺃﻭ "ﻳﺎ ﳏﻤﺪﺍﻩ" ﻧﺪﺍﺀ ﺻﺮﻳﺢ‪ ،‬ﻭﻻ ﳚﻮﺯ‬
‫ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺇﻻ ﺇﺫﺍ ﺗﻌﺬﺭ ﲪﻠﻪ ﻋﻠﻴﻪ ﺑﺎﻹﲨﺎﻉ‪.‬‬
‫ﺺ ﰲ ﻓﻬﻤ‪‬ﻪ ﻭﺩﻟﻴـ ﹲﻞ‬
‫ﻭﺍﻟﺼﺮﻳ ‪‬ﺢ ﻓﻴﻪ ﺭﻭﺍﻳ ﹸﺔ ﺍ ‪‬ﳌﺰ‪‬ﻱ ﻭﻫﻲ ﻧ ‪‬‬
‫ﻆ ﺍﳊﺪﻳﺚ‪:‬‬‫ﺐ ﺍﻟﻜﻤﺎ ﹺﻝ ﰲ ﻟﻔ ‪‬‬
‫ﻋﻠﻰ ﲢﺮﻳﻔ‪‬ﻬﻢ ﻓﻘﺪ ﻗﺎﻝ ﰲ ‪‬ﺬﻳ ﹺ‬
‫ﺱ ﺇﻟﻴﻚ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤ ‪‬ﺪ‪ ،‬ﻓﺎﻧﺒﺴﻄﺖ‪.‬‬ ‫ﻉ" ﺃﺣ ‪‬‬
‫ﺐ ﺍﻟﻨﺎ ﹺ‬ ‫ﺖ "ﺍﺩ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺏ ﺍﳌﻔ ‪‬ﺮ ‪‬ﺩ ﻋﻦ ﺃﰊ ﻧﻌﻴﻢ ﻋﻦ ﺳﻔﻴﺎﻥ‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩ ﹺ‬
‫ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﳐﺘﺼﺮﺍ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺼﺮ‪‬ﺍ ﺃﻱ‬
‫ﻱ ﳐﺘ ‪‬‬‫ﻉ" ﻭﻋﺰﺍ ‪‬ﻩ ﻟﻠﺒﺨﺎﺭ ّﹺ‬
‫ﻆ "ﺍﺩ ‪‬‬ ‫ﻓﻬﺎ ﻫﻮ ﺭﻭﺍﻩ ﺑﻠﻔ ‪‬‬
‫ﻚ‪ ،‬ﻗﺎﻝ ﺍﺟﺘﻤـﻊ‬ ‫ﺑﺪﻭﻥ ﻟﻔﻆ‪) :‬ﻳﺎ ﺃﺑﺎ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﻣﺎ ﻟﺮﺟﻠ ‪‬‬
‫ﻉ(‪،‬‬
‫ﲔ )ﺍﺫﻛـﺮ( ﻭ )ﺍﺩ ‪‬‬ ‫ﻕ ﺑـ ‪‬‬ ‫ﻋﺼﺒ‪‬ﻬﺎ ﻣﻦ ﻫﺎﻫﻨﺎ(‪ ،‬ﻭﱂ ﻳﻔ ّﹺﺮ ‪‬‬
‫ﲔ ﻭﺳـﻮ ِﺀ ﻧﻴـﺘ‪‬ﻬﻢ‬ ‫ﷲ ﻋﻠﻰ ﻇﻬﻮ ﹺﺭ ﺣﻘﻴﻘ ‪‬ﺔ ﺍﳌﺨـﺎﻟﻔ ‪‬‬ ‫ﻭﺍﳊﻤ ‪‬ﺪ ِ‬
‫ﻭﲢﺮﻳﻔﻬﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴﲑﻩ‪:‬‬
‫ﻑ ﺍﻟﻜـﻼ ﹺﻡ ﺇﱃ‬
‫ﻭﺃﲨﻊ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮ ‪‬ﺯ ﺻﺮ ‪‬‬
‫ﺍ‪‬ﺎ ﹺﺯ ﺇﻻ ﺑﻌ ‪‬ﺪ ‪‬ﺗ ‪‬ﻌ ﱡﺬ ﹺﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻠ ‪‬ﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪.‬ﺍﻧﺘﻬﻰ‬

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‫ﻭﰲ ﻧﻔﺲ ﺍﻟﺼﺤﻴﻔﺔ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﺪ‪‬ﻋ ‪‬ﻲ ﺃﻧـﻪ ﺻ‪‬ـﺮ‪‬ﻑ‬
‫ﻆ ﻋﻦ ﻇﺎﻫﺮﹺﻩ ﺑﻐ ﹺﲑ ﺩﻟﻴﻞﹴ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﳚـﻮ ‪‬ﺯ‬
‫ﺍﻟﻠﻔ ﹶ‬
‫ﺫﻟﻚ ﺇﻻ ﺑﻌ ‪‬ﺪ ﺍﻣﺘﻨﺎﻉ ﲪﻠﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺍﻷﻭﻝ ﺑﺎﻃﻞ‬
‫ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﻬﺬﺍ ﻧﺪﺍ ٌﺀ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻏﲑ‬
‫ﺣﻀﺮﺗﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻭﻫﻢ ﻻ ﳚﻴﺰﻭﻥ ﻧﺪﺍﺀَﻩ ﺣﱴ ﻋﻨ ‪‬ﺪ ﻗﱪﹺﻩ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻉ ﳓﻦ ﻓﻬ ‪‬ﻤﺎ‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃ ﱠﻥ ﻓﻬ ‪‬ﻢ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻫﻮ ﺍﻟﻨﺪﺍ ُﺀ ﻭﱂ ﻧﺒﺘﺪ ‪‬‬
‫ﺐ‬
‫ﺐ ﺍﳌﺪﺍﺭ ‪‬ﻙ ﻭﺗﻘﺮﻳ ﹺ‬
‫ﺽ ﰲ ﺗﺮﺗﻴ ﹺ‬ ‫ﺟﺪﻳ ‪‬ﺪﺍ‪ ،‬ﺑﻞ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎ ‪‬‬
‫ﻚ ﰲ ﺗﺮﲨ ‪‬ﺔ ﳏﻤﺪ ﺍﻟ‪‬ﺒﺮ‪‬ﻗﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ 270‬ﻫﺠﺮﻳﺔ‪:‬‬ ‫ﺍﳌﺴﺎﻟ ‪‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻌﻘﻴﻠﻲ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟ‪‬ﺒﺮ‪‬ﻗﻲ ﻭﺇﺧﻮﺗـﻪ‬
‫ﻛﻠﻬﻢ ﺛﻘﺎﺕ‪ ،‬ﻣﺎ ‪‬ﻢ ﻣﻦ ﺑﺄﺱ‪ ،‬ﻣﻦ ﺑﻴﺖ ﻋﻠﻢ ﻭﺧﲑ‪ .‬ﻭﻗﺎﻝ‬
‫ﻏﲑﻩ‪ :‬ﻭﳏﻤﺪ ﺃﻛﱪﻫﻢ ﻭﺃ ‪‬ﺟﻠﱡﻬﻢ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﰒ ﺫﻛﺮ ﻗﺼ ﹶﺔ ﻃﻌ ﹺﻦ ﺍﺑ ﹺﻦ ﻭﺿﺎﺡ ﻓﻴﻪ ﻭﻟﻴﺲ ﻫﻨـﺎ ﳏـ ﱠﻞ‬
‫ﺫ‪‬ﻛﺮﹺﻫﺎ ﺇﳕﺎ ﻓﻬ ‪‬ﻢ ﺍﻟﱪﻗ ّﹺﻲ ﻟﻠﺤﺪﻳﺚ ﻓﻘﺎﻝ‪.‬‬

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‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻭﺿﺎﺡ‪ :‬ﻛﺘﺒﺖ ﻋﻨﻪ ﲟﺼﺮ ﺣـﺪﻳﺜﹰﺎ ﻭﺍﺣـﺪ‪‬ﺍ‪،‬‬
‫ﻭﻛﺎﻥ ﻻ ﻳﺮﺿﺎﻩ‪ .‬ﻭﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﻨﺖ‬
‫ﺟﺎﻟﺴﺎ ﻋﻨﺪ ﻭﺭﺍﻕ ﲟﺼﺮ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺩﺕ ﺍﻟﻘﻴﺎﻡ ﺧﺪﺭﺕ ﺭﺟﻠﻲ‪،‬‬
‫ﺱ‬
‫ﺐّ ﺍﻟﻨـﺎ ﹺ‬
‫ﻓﺠﻠﺴﺖ‪ ،‬ﻓﻘﺎﻝ ﱄ ﳏﻤﺪ ﺑﻦ ﺍﻟﱪﻗﻲ‪" :‬ﻧﺎ ‪‬ﺩ ﺑﺄﺣ ﹺ‬
‫ﺇﻟﻴﻚ" ﻗﻠﺖ ﻟﻪ‪ :‬ﺗﺬﻛﺮ ﰲ ﻫﺬﺍ ﺷﻴﺌﺎ؟ ﻓﺤﺪﺙ‪ :‬ﺃﻥ ﺭﺟـﻼ‬
‫ﺧﺪﺭﺕ ﺭﺟﻠﻪ ﻋﻨﺪ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺫﻟﻚ‪ .‬ﻓﻘـﺎﻝ‪ :‬ﻳـﺎ‬
‫ﳏﻤﺪ‪ ،‬ﺫﻫﺐ ﺧﺪﺭﻫﺎ‪ .‬ﻓﻠﻤﺎ ﻗﺎﻡ‪ ،‬ﻗﺎﻝ ﱄ ﺍﻟﻮﺭﺍﻕ‪ :‬ﻣﺎ ﺭﺃﻳﺖ‬
‫ﺃﻛﺬﺏ ﻣﻦ ﻫﺬﺍ‪ .‬ﻣﺎ ﺣﺪﺙ ﺑﻪ ﺃﺣﺪ ﳑﺎ ﺭﻭﺍﻩ ﺍﻟﺴﺎﻋﺔ ﻋﻨﺪﻱ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻗﺎﻝ‪ :‬ﻧﺺ ﺍﳊﺪﻳﺚ ﻳﺮﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﻤـﺮ‪،‬‬
‫ﻭﺃﻧﻪ ﻫﻮ ﺧﺪﺭﺕ ﺭﺟﻠﻪ‪ ،‬ﻭﺟﺮﺕ ﻟﻪ ﺍﻟﻘﺼﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻕ ﻛﺬﹼﺑﻪ ﻷﻧﻪ ﺭﻭﻯ ﺍﻟﻘـﺼ ﹶﺔ ﻋﻠـﻰ ﺃ‪‬ـﺎ‬ ‫ﺃﻱ ﺃﻥ ﺍﻟﻮﺭﺍ ‪‬‬
‫ﺣﺼﻠﺖ ﺃﻣﺎ ‪‬ﻡ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﻓﻘﺎﻝ ﻟﻪ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻛﺬﺍ ﻭﻛﺬﺍ‪.‬‬
‫ﲔ ﻭﻣﺎ ﻓﻬـﻢ ﺇﻻ‬
‫ﻒ ﺍﳌﺘﻘ ّ‪‬ﺪﻣ ‪‬‬
‫ﻫﺬﺍ ﺍﻟﱪﻗﻲ ﻣﻦ ﻋﻠﻤﺎ ِﺀ ﺍﻟﺴﻠ ‪‬‬
‫ﺍﻟﻨﺪﺍﺀ ﻭﻫﻮ ﺍﻟﺪﻋﺎﺀ ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪:‬‬
‫ﺐ‬
‫ﺚ‪ ،‬ﻭﺍﻟ ﹶﻔﻬ ﹺﻢ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳـ ﹸﺔ ﺃﻏﻠـ ‪‬‬
‫ﺏ ﺍﳊﺪﻳ ‪‬‬
‫ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎ ﹺ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﺑﻴﺘﻪ ﲟﺼﺮ ﺑﻴﺖ ﻋﻠﻢ‪.‬ﺍﻧﺘﻬﻰ‬

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‫ﺽ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﻔﺎ ﻣﺎ ﻓﻬﻢ ﺇﻻ‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎ ‪‬‬
‫ﺍﻟﻨﺪﺍﺀ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺭﻭﻱ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤـﺮ‬
‫ﺧﺪﺭﺕ ﺭﺟﻠﻪ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺍﺫﻛﺮ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ ﻳﺰﻝ‬
‫ﻋﻨﻚ‪ ،‬ﻓﺼﺎﺡ‪ :‬ﻳﺎ ﳏﻤﺪﺍﻩ ﻓﺎﻧﺘﺸﺮﺕ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻬﻤﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺳﺒﺤﺎﻥ ﺍﷲ‬
‫ﺴ‪‬ﻨ ّﹺﻲ ﺭﻭﻯ‬
‫ﺕ‪ ،‬ﻓﺎﺑ ‪‬ﻦ ﺍﻟـ ‪‬‬
‫ﻭﻟﻴﺲ ﺍﻷﻣ ‪‬ﺮ ﺫﻛﺮ‪‬ﺍ ﳎ ‪‬ﺮﺩ‪‬ﺍ ﻭﻫﻴﻬﺎ ‪‬‬
‫ﻋﻦ ﺍﺑ ﹺﻦ ﺳﲑﻳ ‪‬ﻦ ﺍﻟﺘﺎﺑﻌ ّﹺﻲ ﺍﳉﻠﻴ ﹺﻞ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺷﻌﺮ‪‬ﺍ ﻭﺯﺟـ ‪‬ﺮ‬
‫ﺐ ﻣﻨﻪ ﻓﻘﺎﻝ ﻣﺎ ﻧﺼ‪‬ﻪ‪:‬‬ ‫ﺠ ‪‬‬
‫‪‬ﻣﻦ ﺗﻌ ‪‬‬
‫ﲏ ﻋﻦ ﺃﰊ‬
‫ﳉ ‪‬ﻬ ّﹺ‬
‫ﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﺻﺪﻗ ﹶﺔ ﺑﻦ ﻳﺰﻳ ‪‬ﺪ ﺍ ﹸ‬
‫ﺖ ﻋﻠﻰ ﳏﻤ ‪‬ﺪ ﺑ ﹺﻦ ﺳ‪‬ﲑﻳ ‪‬ﻦ ﻭﻗﺪ ﺧﺪ‪‬ﺭﺕ‬ ‫ﺑﻜﺮ ﺍ ﹸﳍ ﹶﺬ‪‬ﻟ ّﹺﻲ ﻗﺎﻝ‪ :‬ﺩﺧﻠ ‪‬‬
‫ﹺﺭﺟ‪‬ﻼﻩ‪ ،‬ﻓﻨ ﹶﻘ ‪‬ﻌ ‪‬ﻬﻤﺎ ﰲ ﺍﳌﺎ ِﺀ ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﺇﺫﺍ ﺧﺪﺭﺕ ﺭﺟﻠﻲ ﺗﺬﻛﺮﺕ ﻣ‪‬ﻦ ﳍﺎ‬
‫ﺕ‬
‫ﺖ ﹸﻟ ‪‬ﺒﻨ‪‬ﻰ ﺑﺎﲰ‪‬ﻬﺎ ﻭ ‪‬ﺩﻋ‪‬ﻮ ‪‬‬
‫ﻓﻨﺎﺩﻳ ‪‬‬
‫ﺕ ﺍﻟﱵ ﻟﻮ ﺃﻥﱠ ‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﺗﻄ‪‬ﻴﻌ‪‬ﲏ‬
‫ﺩﻋﻮ ‪‬‬
‫ﺖ‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴِﻲ ﳓﻮ‪‬ﻫﺎ ﹶﻓ ﹶﻘﻀ‪‬ﻴ ‪‬‬
‫ﻷﻟ ﹶﻘ ‪‬ﻴ ‪‬‬

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‫ﺸ ‪‬ﺪ ﻣﺜ ﹶﻞ ﻫﺬﺍ ﺍﻟﺸﻌﺮ؟ ﻓﻘﺎﻝ‪ :‬ﻳﺎ‬
‫ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜ ﹴﺮ ‪‬ﺗﻨ ‪‬‬
‫ﺤﻪ‬
‫ﺴ ﹺﻦ ﺍﻟﻜﻼ ﹺﻡ ﻭﻗﺒﻴ ‪‬‬
‫ﺤ‪‬‬
‫ﺴ‪‬ﻨﻪ ﻛ ‪‬‬
‫ﹸﻟ ﹶﻜ ‪‬ﻊ ﻭﻫﻞ ﻫﻮ ﺇﻻ ﻛﻼﻡ ﺣ ‪‬‬
‫ﺤﻪ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻓﻬﺬﺍ ﺍﺳﺘﺤﺴﺎ ﹲﻥ ﻣﻨﻪ ﻟﻠﻜﻼﻡ ﻛﻤﺎ ﺗﺮﺍﻩ‬
‫ﻛ ﹶﻘﹺﺒﻴ ‪‬‬
‫ﺟﻠﻴ‪‬ﺎ‪.‬‬
‫ﻱﰲ‬
‫ﺴ ‪‬ﻢ ﻫﺬﺍ ﺍﻷﻣ ‪‬ﺮ ﻣﺎ ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﺑ ‪‬ﻦ ﺍﳉـﻮﺯ ّﹺ‬
‫ﻭﳛ ِ‬
‫ﺗﻔﺴﲑﹺﻩ ﺯﺍ ‪‬ﺩ ﺍﳌﺴﲑ ﻭﻧﺼ‪‬ﻪ‪:‬‬
‫ﺖ ﺇﱃ‬
‫ﺏ‪ :‬ﺟﻠﺴ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﻭﻫﺬﺍ ﻣﺜ ﹸﻞ ﻗﻮ ﹺﻝ ﺍﻟﻌﺮ ﹺ‬
‫ﺯﻳ ‪‬ﺪ ﺇﱃ ﺍﻟﻌﺎﻗ ﹺﻞ ﺍﻟﻔﺎﺿﻞِ‪ ،‬ﻭﺇﳕﺎ ﺗ‪‬ﻌﺎﺩ "ﺇﱃ" ﲟﻌﲎ ﺍﻟﺘﻌﻈـﻴ ﹺﻢ‬
‫ﻟﻸﻣ ﹺﺮ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋ ‪‬ﺮ‪ :‬ﺇﺫﺍ ﺧﺪﺭﺕ ﺭﺟﻠﻲ ﺗﺬﻛﺮ ‪‬‬
‫ﺕ ﻣ‪‬ﻦ ﳍﺎ ‪...‬‬
‫ﺕ ﺩﻋﻮﺕ ﺍﻟﱵ ﻟـﻮ ﺃﻥ ﻧﻔـﺴﻲ‬
‫ﻓﻨﺎﺩﻳﺖ ﻟﺒﲏ ﺑﺎﲰﻬﺎ ﻭﺩﻋﻮ ‪‬‬
‫ﺕ‬
‫ﺖ ﻓﺄﻋﺎﺩ ﺩﻋـﻮ ‪‬‬
‫ﺗﻄـﻴﻌﲏ ‪ ...‬ﻷﻟﻘﻴﺘﻬﺎ ﻣ‪‬ﻦ ﺣﹺﺒّﻬﺎ ﻭﻗﻀ‪‬ﻴ ‪‬‬
‫ﻟﺘﻔﺨﻴ ﹺﻢ ﺍﻷﻣ ﹺﺮ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼ ‪‬ﻡ ﺍﻹﻣﺎ ﹺﻡ ﺍﺑ ﹺﻦ ﺍﳉـﻮﺯ ّﹺ‬
‫ﻱ ﲝﺮﻭﻓ‪‬ـﻪ‪،‬‬
‫ﺲ ﳎ ‪‬ﺮ ‪‬ﺩ ﺫﻛ ﹴﺮ ﺇﳕﺎ ﻫﻮ ﺗﻔﺨﻴ ‪‬ﻢ ﻭﺗﻌﻈﻴ ‪‬ﻢ‪.‬‬
‫ﻓﺎﻷﻣ ‪‬ﺮ ﻟﻴ ‪‬‬
‫ﻆ ﻣﻦ‬‫ﲔ ﻭﲢﺎﻳﻠﹸﻬﻢ ﻋﻠﻰ ﺍﻟﻠﻔ ‪‬‬ ‫ﻭ‪‬ﺬﺍ ﺗﺒ ﹸﻄ ﹸﻞ ﻣﻜﺎﺑﺮ ﹸﺓ ﺍﳌﺨﺎﻟﻔ ‪‬‬
‫ﺏ ﻓﻬﺬﺍ ﺍﻟﻨﺪﺍ ُﺀ ﻣﻊ ﺍﻟﺘﻌﻈﻴ ﹺﻢ ﻫﻮ ﻣﺎ‬
‫ﺃﻧ‪‬ﻪ ﳎ ‪‬ﺮ ‪‬ﺩ ﺫﻛ ﹴﺮ ﻻﺳ ﹺﻢ ﺍﶈﺒﻮ ﹺ‬
‫ﷲ ﺃﻛ ‪‬ﱪ ﻫﻞ ﺑﻘـﻲ ﻣـﺴﻠ ‪‬ﻢ ﻏﲑ‪‬ﻫـﻢ ﰲ‬ ‫ﻳﻌﺘﱪﻭﻧﻪ ﺷ‪‬ﺮﻛﹰﺎ‪ ،‬ﻓﺎ ُ‬

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 ‫ﺍﻋﺘﻘﺎﺩ‪‬ﻫﻢ‪.‬‬
‫ﱐ‬
‫ﻭﻫﺬﺍ ﺭﻭﺍ ‪‬ﻩ ﲨﺎﻋ ﹲﺔ ﻋﻦ ﺳّﹺﻴﺪ‪‬ﻧﺎ ﺍﺑ ﹺﻦ ﺳﲑﻳ ‪‬ﻦ ﻣﻨﻬﻢ ﺍﳌﺮﺯ‪‬ﺑﺎ ﱡ‬
‫ﰲ ﻧﻮﺭ ﺍﻟ ﹶﻘﺒ‪‬ﺲ ﰲ ﺗﺮﲨ ‪‬ﺔ ﺃﰊ ﺑﻜ ﹴﺮ ﺍﳍﺬﱄ ﻋﻦ ﺍﺑﻦ ﺳـﲑﻳﻦ‪،‬‬
‫ﻭﺍﺑ ‪‬ﻦ ﺍﻟﻘﹺﻴّﻢ ﻭﻫﻮ ﻣﻦ ﺃﺋﻤﺘ‪‬ﻬﻢ ﰲ ﺭﻭﺿ ‪‬ﺔ ﺍﶈﺒ‪‬ﲔ ﻗﺎﻝ‪ :‬ﻭﻛـﺎﻥ‬
‫ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻳﻨﺸﺪ‪:‬‬
‫ﺇﺫﺍ ﺧﺪﺭﺕ ﺭﺟﻠﻲ ﺗﺬﻛﺮﺕ ﻣﻦ ﳍﺎ ‪ ...‬ﻓﻨﺎﺩﻳﺖ ﻟـﺒﲎ‬
‫‪ ...‬ﺍﱁ‪.‬‬
‫ﻓﺎﺋﺪ ﹲﺓ‪ :‬ﹸﻟ ﹶﻜ ‪‬ﻊ ﺗﻘﺎ ﹸﻝ ﳌ‪‬ﻦ ﻫﻮ ﻟﺌﻴ ‪‬ﻢ ﺃﻭ ﻗﺎ ﹶﻝ ﻗﻮ ﹰﻻ ﻟﺌﻴﻤ‪‬ـﺎ ﺃﻭ‬
‫ﻚ ﻟﻴﺲ‬ ‫ﱯ ﺍﻟﺼﻐ ﹺﲑ ﻭﻻ ﺷ ‪‬‬ ‫ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ‪ ،‬ﻭﺍﳌﺮﺃ ﹸﺓ ﹶﻟﻜﹶﺎﻉﹺ‪ ،‬ﻭﺗﻘﺎ ﹸﻝ ﻟﻠﺼ ّﹺ‬
‫ﺼ ‪‬ﻐﺮﹺﻩ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳ ‪‬ﺔ‪ ،‬ﺗﻘﻮ ﹸﻝ ﰲ ﺍﻟﻨﺪﺍ ِﺀ ﻳﺎ‬‫ﺍﻟﺮﺍﻭﻱ ﻣﻘﺼﻮﺩ‪‬ﺍ ﺑ ‪‬‬
‫ﹸﻟ ﹶﻜ ‪‬ﻊ ﻭﻳﺎ ﻟﹶﻜﺎﻉﹺ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋ ‪‬ﺮ‪:‬‬
‫ﻉ‬
‫ﺖ ﹶﻗﻌ‪‬ﻴ ‪‬ﺪﺗ‪‬ﻪ ﻟﹶﻜﺎ ﹺ‬
‫ﻑ ﰒ ﺀﺍﻭﹺﻱ  ﺇﱃ ﺑﻴ ‪‬‬
‫ﻑ ﻣﺎ ﹸﺃ ﹶﻃ ﹺﻮّ ‪‬‬
‫ﹸﺃ ﹶﻃ ﹺﻮّ ‪‬‬
‫ﺖ ﻳ‪‬ﻘﺎ ﹸﻝ ﻟﻘﻌﻴ ‪‬ﺪﺗ‪‬ﻪ‪ :‬ﻳﺎ‬
‫ﻑ ﻃﻮﺍﰲ ﰒ ﺃﻋﻮ ‪‬ﺩ ﺇﱃ ﺑﻴ ‪‬‬‫ﺃﹶﻱ ﺃﻃﻮ ‪‬‬
‫ﻉ ‪‬ﻟﹸﻠ ‪‬ﺆﻣ‪‬ﻬﺎ‪ ،‬ﻓﺤﺬﻑ ﻳﺎ ﺍﻟﻨﺪﺍﺀِ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻟﻜﺎ ﹺ‬
‫ﻭﺇﻥ ﻗﻠﻨﺎ ﲤﺎﺷﻴﺎ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﺑﺄﻥ ﻫﺬﺍ ﺍﻷﻣـﺮ ﻋـﺎﺩ ﹸﺓ‬
‫ﺏ‪ ،‬ﻗﻠﻨﺎ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺷﺎﻋ ‪‬ﺮﻫﻢ ﻳﻘﻮﻝ‪:‬‬
‫ﺏ‪ ،‬ﻭﻫﻮ ‪‬ﺫﻛ ‪‬ﺮ ﺍﶈﺒﻮ ﹺ‬
‫ﺍﻟﻌﺮ ﹺ‬

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 ‫ﻚ" ﺃﺷﺘﻔﻲ‬
‫ﺖ ﺭﺟﻠﻲ "ﺩﻋﻮ‪‬ﺗ ‪‬‬
‫ﻭﺇ ﹾﻥ ‪‬ﻣ ‪‬ﺬﹶﻟ ‪‬‬
‫ﺑﺪﻋﻮﺍ ‪‬ﻙ ﻣ‪‬ﻦ ‪‬ﻣ ﹾﺬ ﹴﻝ ‪‬ﺎ ﻓﻴﻬﻮ ﹸﻥ‬
‫ﻭﻣ ‪‬ﺬﻟﹶﺖ ﺍﻟ ﹺﺮ ‪‬ﺟ ﹸﻞ ﻭ ‪‬ﺧ ‪‬ﺪ ‪‬ﺭﺕ ﲟﻌﲎ ﻭﺍﺣﺪ ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﺑـ ‪‬ﻦ‬
‫ﻃﺒﺎﻃﺒﺎ ﰲ ﻋﻴﺎﺭ ﺍﻟﺸﻌﺮ )ﻃﺒﻌـﺔ ﺩﺍﺭ ﺍﻟـﺸﻤﺎﻝ( ﺑﻠﻔـﻆ ﺇﺫﺍ‬
‫ﺧﺪﺭﺕ ﺑﺪ ﹶﻝ ﻣﺬ‪‬ﻟﺖ‪.‬‬
‫ﺾ ﺩﻋﻮﻯ ﺍﳌﺨﺎﻟﻔﲔ ﺃﻧﻪ ﳎﺮ ‪‬ﺩ ﺫ‪‬ﻛـﺮﹴ‪،‬‬
‫ﻓﺬﺍ ﺷﺎﻋﺮ‪‬ﻫﻢ ﻳﻨﻘ ‪‬‬
‫ﻚ" ﻭﻫﻮ ﻳﺸﺘﻔﻲ ﺑﺪﻋﻮﺍﻫﺎ ﺃﻱ ﺑﺪﻋﺎﺋﻬﺎ ﻭﻫﻮ‬ ‫ﻓﻘﺪ ﻗﺎﻝ "ﺩﻋﻮﺗ ‪‬‬
‫ﻧﺪﺍﺅﻫﺎ‪.‬‬
‫ﻱ ﰲ ﺗﻔﺴﲑﻩ ﻓﻘﺎﻝ‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﻓﻬﻤﻪ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﳉﻠﻴ ﹸﻞ ﺍﻟﻄﱪ ‪‬‬
‫ﻋﻨﺪ ﺗﻔﺴﲑ ﺍﻵﻳﺔ )ﻓﻤﺎ ﻛﺎ ﹶﻥ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍﻫ‪‬ﻢ ﹺﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀﻫ‪‬ﻢ ‪‬ﺑ ﹾﺄ ‪‬ﺳﻨ‪‬ﺎ ﹺﺇ ﹼﻻ ﹶﺃ ﹾﻥ‬
‫ﻗﹶﺎﻟﻮﺍ ﹺﺇﻧ‪‬ﺎ ﻛﻨ‪‬ﺎ ﻇﹶﺎ‪‬ﻟﻤ‪‬ﲔ( ﻣﺎ ﻧﺼ‪‬ﻪ‪:‬‬
‫ﻭﻋﲎ ﺑﻘﻮﻟﻪ ﺟﻞ ﺛﻨﺎﺅﻩ‪) :‬ﺩﻋﻮﺍﻫﻢ(‪ ،‬ﰲ ﻫﺬﺍ ﺍﳌﻮﺿـﻊ‬
‫ﺩﻋﺎﺀَﻫﻢ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻚ ﺃﺷ‪‬ﺘﻔﻲ‬
‫ﺖ ﺭﺟﻠﻲ ﺩﻋﻮ‪‬ﺗ ‪‬‬
‫ﻭﹺﺇﻥ ﻣ ‪‬ﺬﹶﻟ ‪‬‬
‫ﺑﺪﻋﻮﺍ ‪‬ﻙ ﻣﻦ ‪‬ﻣ ﹾﺬ ﹴﻝ ‪‬ﺎ ﻓﻴﻬﻮ ﹸﻥ‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻳﺮﻱ ﰲ ‪‬ﺎﻳﺔ ﺍ َﻷﺭ‪‬ﺏ‪:‬‬
‫ﻭﻣﻨﻬﺎ ﺫﻫﺎﺏ ﺍﳋ ‪‬ﺪﺭ‪ :‬ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺧـﺪﺭﺕ‬
‫ﺭﺟﻠﻪ "ﻓﺬﻛﺮ" ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺫﻫﺐ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﻛﺜﲑ‪:‬‬
‫ﺇﺫﺍ ﺧﺪﺭﺕ ﺭﺟﻠﻲ ﺩﻋﻮﺗﻚ ﺃﺷﺘﻔﻲ ‪ ...‬ﺑﺬﻛﺮﺍﻙ ﻣـﻦ‬
‫ﻣﺬﻝ ‪‬ﺎ ﻓﻴﻬﻮ ﹸﻥ‬
‫ﻭﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﻛﻼﺏ‪:‬‬
‫ﺐ‬
‫ﺕ ﺍﺑ ‪‬ﻦ ‪‬ﻣﺼ ‪‬ﻌ ﹴ‬
‫ﺇﺫﺍ ﺧﺪﺭﺕ ﺭﺟﻠﻲ ﺫﻛﺮ ‪‬‬
‫ﺖ‪ :‬ﻋﺒ ‪‬ﺪ ﺍﷲ ﹸﺃ ‪‬ﺟ ‪‬ﻠ ‪‬ﻲ ﻓﺘﻮ ‪‬ﺭﻫﺎ‬
‫ﻓﺈﻥ ﻗﻠ ‪‬‬
‫ﻭﻗﻴﻞ ﺫﻟﻚ ﻻﺑﻦ ﻋﻤﺮ ﻭﻗﺪ ﺧﺪﺭﺕ ﺭﺟﻠﻪ ﻓﻘﺎﻝ‪ :‬ﻳـﺎ‬
‫ﳏﻤﺪﺍﻩ‪.‬ﺍﻧﺘﻬﻰ ﻭﻏ ‪‬ﲑ ﻫﺬﺍ ﻛﺜﲑ‪.‬‬
‫ﺖ ﻣﻦ ﺃ ﹼﻥ ﺍﻟﺪﻋﺎ َﺀ ﺃﻱ ﺍﻟﻨﺪﺍ َﺀ ﻫـﻮ‬
‫ﻓﻬﻞ ﻓﹶﻬﻢ ﻏ ‪‬ﲑ ﻣﺎ ﻗﺪﻣ ‪‬‬
‫ﻣ ‪‬ﻦ ﺍﻟﺬﻛﺮ‪.‬‬

‫ﺺ ﻟﻴﻘﻮ ﹶﻝ ﻭﹺﺭﺩ‪‬ﻩ ﻣﺎﺋ ﹶﺔ ﻣﺮ ‪‬ﺓ‪) :‬ﻳﺎ ﺣ ‪‬ﻲ ﻳﺎ‬

‫ﻭﻟﻮ ﺟﻠﺲ ﺷﺨ ‪‬‬
‫ﻚ ﺃﺳﺘﻐﻴﺚ( ﻓﺴﺌﻞ ﻣﺎﺫﺍ ﺗﻔﻌـﻞ؟ ﺃﻻ ﻳـﺼ ‪‬ﺢ ﺃﻥ‬ ‫ﻗﻴﻮ ‪‬ﻡ ﺑﺮﲪ‪‬ﺘ ‪‬‬
‫ﻳﻘﻮ ﹶﻝ ﺇﱐ ﺃﺫﻛ ‪‬ﺮ ﺍﷲ ﺃﻡ ﻳﻠﺘﺰﻡ ﲢﺪﻳ ‪‬ﺪ ﺍﻟﻘﻮ ﹺﻝ‪ :‬ﺃﻧﺎ ﺃﺩﻋـﻮ ﺍﷲ؟‬
‫ﻫﺬﺍ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﻋﺎﻗﻞ‪.‬‬
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‫ﻫﺬﺍ ﻛﺎﻷﻋﻤﻰ ﺍﻟﺬﻱ ﺳﺄﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺏ ﺑﺼﺮﹺﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬ ‫ﺃﻥ ﻳﺪﻋ ‪‬ﻮ ﻟﻪ ﻷﻧﻪ ‪‬ﺷ ‪‬ﻖ ﻋﻠﻴﻪ ﺫﻫﺎ ‪‬‬
‫ﺕ ﻟـﻚ‪،‬‬ ‫ﺖ ‪‬ﺩﻋ‪‬ﻮ ‪‬‬‫ﺕ ﻭﺇﻥ ﺷﺌ ‪‬‬‫ﺖ ﺻﱪ ‪‬‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇ ﹾﻥ ﺷﺌ ‪‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺍﺩﻉ‪ ‬ﱄ‪ ،‬ﻓﻌﻠﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺄﰐ ﺍﳌﻴﻀﺄﺓ‬
‫ﻚ‬
‫ﻚ ﻭﺃﺗﻮ ‪‬ﺟ ‪‬ﻪ ﺇﻟﻴ ‪‬‬‫ﻓﻴﺼﻠ ‪‬ﻲ ﺭﻛﻌﺘﲔ ﰒ ﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﹸﻟ ‪‬‬
‫ﺑﻨﺒﹺﻴّﻚ ﳏﻤ ‪‬ﺪ ﻧﹺﺒﻲّﹺ ﺍﻟﺮﲪ ‪‬ﺔ ﻳﺎ ﳏﻤ ‪‬ﺪ ﺇﱐ ﺃﺗﻮ ‪‬ﺟ ‪‬ﻪ ﺑﻚ ﺇﱃ ﺭﰊ ﰲ‬
‫ﺣﺎﺟﱵ ﻟﺘﻘﻀﻰ ﱄ( ﰒ ﻋﺎﺩ ﺍﻟﺮﺟﻞ ﻭﻗﺪ ﺃﺑﺼﺮ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺃﻧﻪ ﺳﺄﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻟﺪﻋﺎﺀَ‪ ،‬ﻓﺄﺭﺷﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﱃ ﻏـﲑ ﺍﻟـﺪﻋﺎﺀ‬
‫ﻼ ﺑﻪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬‫ﻭﻋﻠﻤﻪ ﺃﻥ ﻳﺪﻋ ‪‬ﻮ ﻫﻮ ﻟﻨﻔﺴﻪ ﻣﺘﻮﺳ ﹰ‬
‫ﻼ‪.‬‬
‫ﻭﺳﻠﻢ‪ ،‬ﻓﺎﻟﻌﱪﺓ ﺑﺎﻟﻌﻤﻞ ﻗﻮ ﹰﻻ ﻭﻓﻌ ﹰ‬
‫ﺱ ﺇﻟﻴـﻚ‪،‬‬ ‫ﺐ ﺍﻟﻨﺎ ﹺ‬
‫ﻭﻫﻜﺬﺍ ﺍﺑ ‪‬ﻦ ﻋﻤ ‪‬ﺮ ﻗﻴﻞ ﻟﻪ "ﺍﺫﻛﺮ" ﺃﺣ ‪‬‬
‫ﻓﻨﺎﺩﻯ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺎﻟﻌﱪﺓ ﲟﺎ ﻗﺎﻟﻪ ﻻ‬
‫ﲟﺎ ﹸﻃﻠ‪‬ﺐ ﻣﻨﻪ ﻗﻮﻟﹸﻪ‪.‬‬
‫ﺼﺮ‪‬ﺍ‪ :‬ﺧﺪ‪‬ﺭﺕ ﺭﹺﺟ ﹸﻞ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﻓﻘﺎﻝ‬
‫ﻓﻠﻘﺎﺋ ﹴﻞ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﳐﺘ ‪‬‬
‫)ﻳﺎ ﳏﻤﺪ( ﻓﺬﻫﺐ ﻋﻨﻪ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻓﺬﻛﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻼ )ﻳﺎ ﳏﻤﺪ( ﻓﺬﻫﺐ ﻋﻨﻪ ﺍﳋﺪ‪‬ﺭ‪.‬‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﺋ ﹰ‬
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‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧ‪‬ﻪ ﻟﻮ ﺭﻭﺍﻩ ﺯﻫ ‪‬ﲑ ﺑ ‪‬ﻦ ﻣﻌﺎﻭﻳ ﹶﺔ ﺑﺎﳌﻌﲎ ﻭﻛﺎﻥ ﻫﺬﺍ‬
‫ﻣﻦ ﺗﺼ ‪‬ﺮ‪‬ﻓﻪ‪ ،‬ﻓﻬﻮ ﺇﻣﺎ ‪‬ﻡ ﻣﻦ ﻛﺒﺎﺭ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ‪ ،‬ﻗـﺎﻝ ﻋﻨـﻪ‬
‫ﺙ ﺍﳉﺰﻳﺮ ‪‬ﺓ ﻛﺎﻥ‬
‫ﺠ ّﹺﻮﺩ ﳏ ّ‪‬ﺪ ﹸ‬
‫ﻆ ﺍﻹﻣﺎ ‪‬ﻡ ﺍ ﹸﳌ ‪‬‬
‫ﺴﻴ‪‬ﺮ‪ :‬ﺍﳊﺎﻓ ﹸ‬
‫ﺍﻟﺬﻫﱯ ﰲ ﺍﻟ ِ‬
‫ﻆ ﻭﺇﺗﻘﺎﻥ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺐ ﺣﻔ ‪‬‬‫ﻣﻦ ﺃﻭﻋﻴ ‪‬ﺔ ﺍﻟﻌﻠ ﹺﻢ ﺻﺎﺣ ‪‬‬
‫ﻒ‪،‬‬
‫ﺴﹶﻠ ‪‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺭﻭﺍﻩ ﺑﺎﳌﻌﲎ ﻭﻫﻮ ‪‬ﻣﻦ ﲝﻮ ﹺﺭ ﺍﻟﻌﻠ ﹺﻢ ﰲ ﺍﻟ ‪‬‬
‫ﻕ‬
‫ﺠ ﹲﺔ ﻭﺍﺿﺤ ﹲﺔ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‪‬ﻣﻦ ﹶﻓﻬ ﹺﻢ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬ ‫ﻓﻬﻮ ﺣ ‪‬‬
‫ﺴ ‪‬ﻪ ﻓﺒﹺﻬﺎ ﻭﻧﹺﻌﻤ‪‬ﺖ‪ ،‬ﻓﻤﺎ ﺃﻛﺜ ‪‬ﺮ ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﻗﻮ ﹰﻻ ﺩﻭ ﹶﻥ ﻋﻤـ ﹴﻞ‬ ‫ﻧﻔ ِ‬
‫ﻒ ﻣﻨﻜﻢ ﺑﺮﻱﺀ‪ ،‬ﻓﻼ ﺳـﺒﻴ ﹶﻞ‬ ‫"ﳓﻦ ﻋﻠﻰ ‪‬ﺞ ﺍﻟﺴﻠﻒ" ﻭﺍﻟﺴﻠ ‪‬‬
‫ﻉ( ﺳﻮﺍ ٌﺀ ‪‬ﺣ ‪‬ﻔﻈﹶﺖ ﺃﻭ ﺭ‪‬ﻭﻳ‪‬ـﺖ‬ ‫ﻆ‪) :‬ﺍ ‪‬ﺩ ‪‬‬
‫ﺕ ﺍﳊﺠ ‪‬ﺔ ﺑﻠﻔ ‪‬‬
‫ﺇﻻ ﺑﺈﺛﺒﺎ ‪‬‬
‫ﺑﺎﳌﻌﲎ‪.‬‬
‫ﻓﻬﻞ ﻋﻠﻤﺘ‪‬ﻢ ﺃﺣﺪ‪‬ﺍ ﺃﻧﻜﺮ ﻋﻠﻰ ﺃﺣﺪ‪‬ﳘﺎ ﻣﺎ ﺗﺰﻋﻤﻮﻧﻪ ﻣـﻦ‬
‫ﻉ" ﻭﺃﻧﺘﻢ ﺗﻌﺘـﱪﻭﻥ ﺍﻟـﺪﻋﺎ َﺀ‬
‫ﻆ "ﺍﺩ ‪‬‬ ‫ﺍﻟﺸﺮﻙ ﻷﻧﻪ ﺭﻭﺍﻫﺎ ﺑﻠﻔ ‪‬‬
‫ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻭﻓﺎﺗ‪‬ﻪ ﻣﻦ ﺍﻟـﺸﺮﻛﻴﺎﺕ؟‬
‫ﻭﻫﻞ ﺫﻛﺮﻩ ﺃﺣ ‪‬ﺪ ﰲ ﺯﻣﺮ ‪‬ﺓ ﺍﳌﺒﺘﺪ‪‬ﻋﺔ؟‬
‫ﻭﺃﻋ ﹶﻈ ‪‬ﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﻟﻌﻠﻤﺎ َﺀ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻭﺍ ﺍﻓﺘﺮﺍ ‪‬‬
‫ﻕ ﺍﻷﻣﺔ‬
‫ﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗ ﹰﺔ ﱂ ﻳﺬﻛﺮﻭﺍ ﻣﻨﻬ ‪‬ﻦ ﻣﺎ ﺗﺰﻋﻤﻮﻧ‪‬ﻪ ﺷ‪‬ﺮﻛﹰﺎ‬
‫ِﺇﱃ ﺛﻼ ‪‬‬
‫ﻭﻫﻮ ﻣﻨﻘﻮ ﹲﻝ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻋﺼﺮ‪‬ﺍ ﺑﻌ ‪‬ﺪ ﻋﺼ ﹴﺮ ﻓﻠﻢ ‪‬ﳒ ‪‬ﺪ ﺃﺣـﺪ‪‬ﺍ‬
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‫ﻼ‪" :‬ﺍﻟﻔﺮﻗﺔ ﺍﳊﺎﺩﻳ ﹸﺔ ﻭﺍﳋﻤﺴﻮﻥ‪ :‬ﺍﳌﺘﻮ ّ‪‬ﺳﻠﹶﺔ"‪ ،‬ﻓﺄﻳﻦ ﻫﺬﺍ‬ ‫ﻗﺎﻝ ﻣﺜ ﹰ‬
‫ﻒ ﺍﻷﻣ ‪‬ﺔ ﻭﺧﻠﻔ‪‬ﻬـﺎ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗﺰﻋﻤﻮﻧﻪ ﻭﻏﺎﺏ ﻋﻦ ﺳﻠ ‪‬‬
‫ﺣﱴ ﻛﺎﻥ ﺃﻭ ﹶﻝ ﻣ‪‬ﻦ ﺍﺑﺘﺪﻋ‪‬ﻪ ﺍﺑ ‪‬ﻦ ﺗﻴﻤﻴ ﹶﺔ ﰒ ﺃﺣﻴ‪‬ﻴـﺘ‪‬ﻢ ﺑﺪ ‪‬ﻋﺘ‪‬ـﻪ‪،‬‬
‫ﻓﻜﻴﻒ ﱂ ﻳﻌﺘﱪ‪‬ﻩ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻷﺋﻤ ‪‬ﺔ ﻛﻔﺮ‪‬ﺍ ﺇﱃ ﺃﻥ ﻇﻬﺮﺗ‪‬ﻢ؟‬
‫ﻭﺣﺎﻟﹸﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﲑ ﺯﻣﺎ‪‬ﻧ ‪‬ﻪ‬
‫ﺖ ﺍﻷﺧ ‪‬‬
‫ﻭﺇﻧ‪‬ﻲ ﻭﺇ ﹾﻥ ﻛﻨ ‪‬‬
‫ﺕ ﲟﺎ ﹾﱂ ﺗﺴﺘ ‪‬ﻄ ‪‬ﻌ ‪‬ﻪ ﺍﻷﻭﺍﺋ ﹸﻞ‬
‫ﻵ ‪‬‬

‫ﻓﻬﺬﺍ ﺃﻋﻈ ‪‬ﻢ ﺩﻟﻴ ﹴﻞ ﻋﻠﻰ ﻛﻮﻧﹺﻜﻢ ﺍﺑﺘﺪﻋﺘ‪‬ﻢ ﻭﺃﺣﺪ‪‬ﺛﺘ‪‬ﻢ ﻭﺃ ﹼﻥ‬

‫ﻀ‪‬ﻠّﻠﻮ‪‬ﻢ ﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺍﳌﺴﻠﻤﻮﻥ‪.‬‬ ‫ﻣ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﻒ ﻭﺧـﺎﻟﻔ‪‬ﺘﻤ‪‬ﻮﻫﻢ ﺭﻭﺍﻳـ ﹰﺔ‬ ‫ﻓﺎﳊﻤﺪ ﷲ ﻗﺪ ﻭﺍﹶﻓﻘﹾﻨﺎ ﺍﻟﺴﻠ ‪‬‬
‫ﻉ ﻧـﺴﺄﻝ ﺍﷲ‬ ‫ﺐ ﺍﻟﻔﹶﻬ ﹺﻢ ﺍﳌﺒﺘـ ‪‬ﺪ ﹺ‬
‫ﻭﺩﺭﺍﻳﺔﹰ‪ ،‬ﻓﺜﺒﺖ ﻣﻦ ﻫﻮ ﺻﺎﺣ ‪‬‬
‫ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ ﺇﳕﺎ ﲰﻌ‪‬ﻪ ﺯﻫ ‪‬ﲑ ﻣﻨﻪ ﺑﻌ ‪‬ﺪ ﺍﺧﺘﻼ ‪‬ﻃﻪ ﻓﻔﻲ ﺣﻔﻈ‪‬ـ ‪‬ﻪ‬
‫ﺖ‪:‬‬
‫ﺷﻰﺀٌ‪ ،‬ﻗﻠ ‪‬‬
‫ﻱ ﻓـﻼ‬
‫ﺖ ﳐﺘﻠﻄ ﹰﺔ ﻟﺜﺒﻮﺗ‪‬ﻬﺎ ﺑﻌﻴﻨﻬﺎ ﻋﻦ ﺳﻔﻴﺎ ﹶﻥ ﺍﻟﺜﻮﺭ ّﹺ‬
‫ﻟﻴﺴ ‪‬‬
‫ﺗﺪﻟﻴﺲ ﻭﻻ ﺍﺧﺘﻼﻁ ﻓﻴﻬﺎ‪ ،‬ﻭﻗـﺪ ﰎ ﺗﻔـﺼﻴ ﹸﻞ ﺭ ّ‪‬ﺩ ﺩﻋـﻮﻯ‬
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‫ﻕ ﰲ ﺻـﺤﻴ ﹺﺢ‬ ‫ﺍﺧﺘﻼﻃ‪‬ﻪ‪ ،‬ﻭﺭﻭﺍﻳ ﹸﺔ ﺯﻫ ﹴﲑ ﻋـﻦ ﺃﰊ ﺇﺳـﺤﺎ ‪‬‬
‫ﻚ ﻋﻠﻰ ﻋﺪ ﹺﻡ ﺍﺧﺘﻼﻃ‪‬ﻪ ﻷﻧﻪ ﺍﺣﺘ ‪‬ﺞ ﺑـﻪ‬ ‫ﻱّ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﱡﻟ ‪‬‬‫ﺍﻟﺒﺨﺎﺭ ﹺ‬
‫ﻱ ﳊﺪﻳﺜ‪‬ﻪ‬
‫ﺝ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫ﻂ ﻓﺈﺧﺮﺍ ‪‬‬‫ﻣﻨﻔﺮﺩ‪‬ﺍ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻗﻴﻞ ﺑﺄﻧﻪ ﺍﺧﺘﻠ ﹶ‬
‫ﺐ ﻋﻨـﺪ‬ ‫ﻕ ﰲ ﻛﺘﺎﺑﹺﻪ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻ ‪‬ﺢ ﺍﻟﻜﺘـ ﹺ‬ ‫ﻋﻦ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬
‫ﲨﻬﻮ ﹺﺭ ﺍﻷﻣﺔ‪ ‬ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﺎ ﻗﻴ ﹶﻞ ﻋﻦ ﺍﺧﺘﻼﻃ‪‬ﻪ ﻻ ﻳـﻀﺮ‪،‬‬
‫ﻕ‬‫ﻒ ﻳﻜﻮ ﹸﻥ ﺭﻭﺍﻩ ﻣﻊ ﻗﻮﻟ‪‬ﻪ ﺑﺎﺧﺘﻼﻃ‪‬ﻪ‪ ،‬ﻓﺰﻫ ‪‬ﲑ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎ ‪‬‬ ‫ﻓﻜﻴ ‪‬‬
‫ﻁ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺧﺘﻠﻂ ﰲ ﺍﻷﺳـﺎﻧﻴﺪ ﻓﻠـﻦ‬ ‫ﻋﻠﻰ ﺷﺮ ‪‬‬
‫ﻉ‬
‫ﲔ ﲰـﺎ ﹺ‬ ‫ﻂ ﻓﻬﻤ‪‬ﻪ‪ ،‬ﻭﻣﺎ ﻳﺆّﹺﻳ ‪‬ﺪ ﺭ ‪‬ﺩ ﺩﻋﻮﻯ ﺍﺧﺘﻼ ‪‬ﻃ ‪‬ﻪ ﺣﱴ ﺣ ‪‬‬ ‫ﳜﺘﻠ ﹶ‬
‫ﺯﻫﲑﹴ ﻣﻨ ‪‬ﻪ ﻗﻮ ﹸﻝ ﺍﻹﻣﺎﻡ ﺍ‪‬ﺘﻬ ‪‬ﺪ ﺍﺑ ﹺﻦ ﺩﻗﻴ ﹺﻖ ﺍﻟﻌﻴﺪ ﰲ ﺍﻻﻗﺘﺮﺍﺡ‪:‬‬
‫ﻗﺎﻝ ﺯﻫﲑ ‪ -‬ﻭﻫﻮ ﺍﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪ -‬ﻓﻘﻠﺖ ﻷﰊ ﺇﹺﺳﺤﺎﻕ ‪-‬‬
‫ﺴﺒﹺﻴﻌﻲ‪ :‬ﹶﺃ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻋﻀ‪‬ﺒﺎ َﺀ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﻠﺖ ﻓﻤﺎ ﺍﳌﻘﺎ‪‬ﺑﻠﹶـﺔﹸ؟‬ ‫ﻭﻫﻮ ﺍﻟ ‪‬‬
‫ﻑ ﺍ ُﻷ ﹸﺫﻥ‪ ،‬ﻗﻠﺖ ﻓﻤﺎ ﺍ ﹸﳌﺪ‪‬ﺍ‪‬ﺑ ‪‬ﺮﺓﹸ؟ ﻗﺎﻝ‪ :‬ﻳ ﹾﻘﻄﹶـ ‪‬ﻊ‬
‫ﻗﺎﻝ ‪ :‬ﻳ ﹾﻘ ﹶﻄ ‪‬ﻊ ﹶﻃ ‪‬ﺮ ‪‬‬
‫ﺸ ‪‬ﻖ ﺍ ُﻷﺫﹸﻥ‪،‬‬‫ﺸﺮ‪‬ﻗﺎﺀُ؟ ﻗﺎﻝ‪ :‬ﺗ‪‬ـ ‪‬‬ ‫ﺖ‪ :‬ﻓﻤﺎ ﺍﻟ ‪‬‬ ‫ﻣ‪‬ﻦ ‪‬ﻣ ‪‬ﺆ ‪‬ﺧ ﹺﺮ ﺍ ُﻷ ﹸﺫﻥ‪ ،‬ﻗﻠ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﺔ‪.‬ﺍﻧﺘﻬﻰ ﺭﻭﺍﻫﺎ‬
‫ﻕ ﹸﺃ ﹸﺫ‪‬ﻧﻬ‪‬ﺎ ﻟﻠ ِّ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﳋ ‪‬ﺮﻗﹶﺎﺀُ؟ ﻗﺎﻝ ‪ :‬ﺗ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻓﻤﺎ ﺍ ﹶ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪ ‪‬ﺪ ﻭﻏ ‪‬ﲑﻩ‪.‬‬
‫ﺖ‪ :‬ﻭﺍﻟﻌﻀﺒﺎ ُﺀ ﻫﻲ ﺍﳌﺸﻘﻮﻗ ﹸﺔ ﺍ ُﻷﺫﹸﻥ ﻣﺬ ﱠﻛﺮ‪‬ﻫﺎ ﺃ ‪‬ﻋﻀ‪‬ﺐ‪.‬‬
‫ﻗﻠ ‪‬‬

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‫ﻓﻬﻞ ﻫﺬﺍ ‪‬ﺬﻩ ﺍﳊﺎﻓﻈ ‪‬ﺔ ﺍﻟﻌﺠﻴﺒ ‪‬ﺔ ﳐﺘﻠﻂﹲ‪ ،‬ﻭﻟﻮ ﺳﱠﻠﻤ‪‬ﻨﺎ ﻓﻬﻞ‬
‫ﻫﺬﺍ ﻳﺆﹼﺛ ‪‬ﺮ ﻋﻠﻰ ﻓﹶﻬﻤ‪‬ﻪ؟ ﻣﻌﺎﺫ ﺍﷲ‪ ،‬ﻭﳌﺎﺫﺍ ﺍﺣﺘﺠﻮﺍ ﺑـﻪ ﻓﻴﻬـﺎ‪،‬‬
‫ﺴ ‪‬ﻲ ﺭﲪﻪ ﺍﷲ ﻭﺭﺿﻲ ﻋﻨـﻪ‬ ‫ﻓﺎﻟﻘﻮ ﹸﻝ ﻗﻮ ﹸﻝ ﻣ‪‬ﻦ ﻗﺎﻝ ﺷﺎﺥ ﻭﻧ ِ‬
‫ﺠ ﹲﺔ ﻋﻠﻴﻜﻢ ﻓﻜﻼﻫ‪‬ﻤﺎ ﻓﻘﻴ ‪‬ﻪ ‪‬ﻳﻌ‪‬ﻲ‬
‫ﻭﻓﻬ ‪‬ﻢ ﺃﰊ ﺇﺳﺤﺎﻕ ﺃﻭ ﺯﻫ ﹴﲑ ﺣ ‪‬‬
‫ﻣﺎ ﲰﻊ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﻪ ﺍﻷﺋﻤﺔ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﻂ ﺍﻟﺬﻱ ﻗﺎﻝ‪:‬‬
‫ﺇﳕﺎ ﺍﳌﺨﺘ‪‬ﻠ ﹸ‬
‫ﺖ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ﺑ ‪‬ﻦ ﺯﻳ ‪‬ﺪ‬
‫ﺐ ‪‬ﻋﻠ ‪‬ﻤـﺎ‪ -‬ﹺﺇﻳ ‪‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﻄﺎﻟ ‪‬‬
‫ﻭﺍﻃ ﹸﻠـ‪‬ﺒﻦ‪ ‬ﺍﻟﻌﻠ ‪‬ﻢ ﻣﻨ ‪‬ﻪ ‪ -‬ﰒ ﹶﻗﹺﻴـّ ‪‬ﺪ ‪‬ﻩ ﺑ ﹶﻘـ ‪‬ﻴ ‪‬ﺪ‬
‫ﰒ ﺇﺷﺎﺭ ﺇﱃ ﻳﺪ‪‬ﻳ ‪‬ﻪ ﻣﻘﻴ‪‬ﺪﺗ‪‬ﲔ ﺑﺎﻷﻏﻼ ﹺﻝ‪ ،‬ﻗـﺎﻝ ﺍﻟـﺮﺍﻭﻱ‪:‬‬
‫ﺖ ﺃﻧﻪ ﺍﺧﺘﻠﻂ ﻓﺘﺮﻛﺘ‪‬ﻪ‪ ،‬ﻷﻧ‪‬ﻪ ﻫﻨﺎ ﺃﺭﺟـ ‪‬ﻊ ﺍﻟـﻀﻤﲑ ﰲ‬ ‫ﻓﻌﺮﻓ ‪‬‬
‫"ﻗّﹺﻴ ‪‬ﺪ ‪‬ﻩ" ﺇﱃ ﲪ‪‬ﺎ ‪‬ﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻷ ﹼﻥ ﻣﻌﲎ "ﹶﻗّﹺﻴ ‪‬ﺪ ﺍﻟﻌﻠ ‪‬ﻢ" ﺃﻱ ﺩ ّﹺﻭﻧ‪‬ـ ‪‬ﻪ ﻭﺍﻛ‪‬ﺘﺒ‪‬ـﻪ" ﻭﻻ‬
‫ﺖ‬
‫ﻆ ﺍﻟﺼﺪ ﹺﺭ ﻓﻘﻂ‪ ،‬ﻓﻘﺪ ﺗﻨﺴﺎ ‪‬ﻩ ﻓﺘﻜﻮ ﹸﻥ ﺿﻴ‪‬ﻌ ‪‬‬ ‫ﺗﻌﺘﻤ ‪‬ﺪ ﻋﻠﻰ ﺣﻔ ‪‬‬
‫ﻀﻴ‪‬ﻊ ﳉﻼﻟ ‪‬ﺔ ﺍﻟﺸﻴ ﹺﺦ ﺍﳌﺄﺧﻮ ‪‬ﺫ ﻋﻨﻪ ﻛﺤﻤ‪‬ﺎ ‪‬ﺩ ﺑ ﹺﻦ ﺯﻳﺪ‪،‬‬ ‫ﻋﻠﻤ‪‬ﺎ ﻻ ‪‬ﻳ ‪‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

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‫ﺗﻨﺒﻴ ‪‬ﻪ ﻣﻬﻢ‪ :‬ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪ ‪‬ﺪ ﺑ ‪‬ﻦ ﺣﻨﺒ ﹴﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ‬
‫ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﻟﻔﻈﺔ "ﺍﺧﺘﻠﻂ" ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﱂ ﻳـﺼ ﹺﺮّﺡ‬
‫ﺑﺮ ‪‬ﺩّﻫﺎ‪ ،‬ﺇﳕﺎ ﻳﻘﻮﻝ‪ :‬ﻭﻟﻜﻦ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻋﻨﻪ ﺑﺂﺧﺮﺓ‪ ،‬ﺃﻭ "ﻓﻴﻬﺎ‬
‫ﻟ‪‬ﲔ"‪ ،‬ﻟﻜﻨ‪‬ﻪ ﻣﻊ ﻫﺬﺍ ﻗﺒ ﹶﻞ ﺣﺪﻳﺜﹶﻪ ﻋﻦ ﺯﻫﲑ ﺑﻦ ﻣﻌﺎﻭﻳ ﹶﺔ ﻭﺭﻭﻯ‬
‫ﺚ ﰲ ‪‬ﻣﺴ‪‬ﻨ ‪‬ﺪﻩ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﻋﺸﺮ ‪‬ﺓ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻋﻦ‬
‫ﻟﻪ ﻋﺪ ﹶﺓ ﺃﺣﺎﺩﻳ ﹶ‬
‫ﺚ‪ :‬ﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺍﳌﺴﻨ ‪‬ﺪ ﻓﻠﻴﺲ ‪‬ﺣﺠ ﹰﺔ‪.‬‬
‫ﺍﳌﺴ‪‬ﻨ ‪‬ﺪ ﻋﻨﺪ ﺫﻛ ﹺﺮ ﺣﺪﻳ ‪‬‬
‫ﲔ‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﻗﺎﻋﺪ ﹰﺓ ﺟﺎﺭﻳ ﹰﺔ ﺇﳕﺎ ﻳ‪‬ﺴﺘﻔﺎ ‪‬ﺩ ﻣﻨﻪ ﺍﻟﺘﻔﺮﻳ ‪‬ﻖ ﺑ ‪‬‬
‫ﺻ ﹰﺔ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠ ‪‬ﺔ‬
‫ﻗﻮ ﹺﻝ ﺍﻹﻣﺎ ﹺﻡ ﺃﲪ ‪‬ﺪ ﻭﻋﻤﻠ‪‬ﻪ‪ ،‬ﻭﺍﻟﻌﻤ ﹸﻞ ﺃﻗﻮﻯ ﺧﺎ ‪‬‬
‫ﺺ ﻋﻠﻴﻪ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪ ‪‬ﺪ‪ ،‬ﻷ ﹼﻥ ﺃﺣ ‪‬ﺪ ﺃﺻﻮﻟ‪‬ﻬﻢ ﺃﻥ ﺍ‪‬ﺘﻬـ ‪‬ﺪ ﺇﺫﺍ‬ ‫ﻧ ‪‬‬
‫ﺚ ﻭﺧﺎﻟﻔﹶﻪ ﺩ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﺿﻌﻔ‪‬ﻪ‪ ،‬ﻭﻋﻠﻰ ﻫـﺬﺍ‬ ‫ﺭﻭﻯ ﺍﳊﺪﻳ ﹶ‬
‫ﺚ‬
‫ﻒ ﻗﻮﻟﹶﻪ ﺑﻌﻤﻠ‪‬ﻪ ﰲ ﺭﻭﺍﻳﺘ‪‬ـﻪ ﺣـﺪﻳ ﹶ‬ ‫ﻳﻜﻮ ﹸﻥ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪ ‪‬ﺪ ﺿ ‪‬ﻌ ‪‬‬
‫ﻆ ﺍﻟﻌﻼﺋ ‪‬ﻲ‬ ‫ﺯﻫ ﹴﲑ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﻨﺎﻩ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓ ﹸ‬
‫ﺃ‪‬ﻢ ﺍﺣﺘﺠ‪‬ﻮﺍ ﺑﻪ ﻣﻄ ﹶﻠﻘﹰﺎ‪.‬‬

‫ﺚ ﺍﳌﺴ‪‬ﻨ ‪‬ﺪ ﻣﻦ‬ ‫ﻭﻣﺸﻬﻮ ‪‬ﺭ ﻋﻦ ﺍﻹﻣﺎ ﹺﻡ ﺃﲪ ‪‬ﺪ ﺃﻧﻪ ﺍﻧﺘﻘﻰ ﺃﺣﺎﺩﻳ ﹶ‬
‫ﻒ ﺣﺪﻳﺚ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﲔ ﺃﻟ ‪‬‬ ‫ﲔ ﺳﺒﻌﻤﺎﺋ ‪‬ﺔ ﻭﲬﺴ ‪‬‬
‫ﺑ ﹺ‬
‫ﺚ ﺍﻷﺳﺎﻧﻴﺪ‪ ،‬ﺃﻣﺎ ﺍﳌﺘﻮ ﹸﻥ ﺍﳌﻘﺒﻮﻟ ﹸﺔ‬
‫ﻒ ﺃﻟﻒ‪ ،‬ﺃﻱ ﻣﻦ ﺣﻴ ﹸ‬ ‫ﳛﻔﻆ ﺃﻟ ‪‬‬
‫ﻓﻨﺤ ‪‬ﻮ ﲬﺴ ‪‬ﺔ ﻭﻋﺸﺮﻳ ‪‬ﻦ ﺃﻟﻔﹰﺎ ﻭﻣﺜﻠﹸﻬﺎ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
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‫ﺍﳋﺎﻣﺲ‪ :‬ﺃ ﱠﻥ ﻟﻔﻈ ﹶﺔ "ﺍﺫﻛﹸﺮ" ﻋﺎ ‪‬ﻣ ﹲﺔ ﲢﺘ ‪‬ﻤ ﹸﻞ ﺍﻟﺬﻛ ‪‬ﺮ ﺍ‪‬ـ ‪‬ﺮ ‪‬ﺩ‬
‫ﻉ" ﻣ‪‬ﺨﺼ‪‬ﺼ ﹲﺔ ﺑﺎﻟﻨﺪﺍﺀِ‪ ،‬ﻓﻴﺤ ‪‬ﻤ ﹸﻞ‬ ‫ﻭﺍﻟﻨﺪﺍ َﺀ ﻭﻏﲑ‪‬ﳘﺎ‪ ،‬ﻭﻛﻠﻤ ﹶﺔ "ﺍﺩ ‪‬‬
‫ﺹ ﻛﻤﺎ ﻫﻲ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﳌﻘ ‪‬ﺮﺭ‪‬ﺓ ﰲ ﺃﺻﻮ ﹺﻝ ﺍﻟﻔﻘﻪ‪،‬‬ ‫ﺍﻟﻌﺎ ‪‬ﻡ ﻋﻠﻰ ﺍﳋﺎ ّﹺ‬
‫ﺕ‬‫ﻉ" ﻣﻘ‪‬ﻴ ‪‬ﺪ ﹲﺓ ﻗﻴ‪‬ـ ‪‬ﺪ ‪‬‬
‫ﺃﻭ ﻳﻘﺎ ﹸﻝ ﻟﻔﻈ ﹸﺔ "ﺍﺫﻛﺮ" ﻣﻄﹶﻠ ﹶﻘ ﹲﺔ ﻭﻟﻔﻈ ﹸﺔ "ﺍﺩ ‪‬‬
‫ﺍﻟﺬﻛ ‪‬ﺮ ﺍﳌﻄﹶﻠ ‪‬ﻖ ﺑﺎﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠ ‪‬ﻢ ﻭﺃﺣﻜﻢ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﳍﻢ ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎﷲ‪ ،‬ﻗﺪ ﻧﺎﺩﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺽ ﺭﰊ ﻭﺭﺑ‪‬ﻚ ﺍﷲ( ﺍﺳـﺘﺪﻻ ﹰﻻ‬‫ﺽ ﺑﻘﻮﻟﻪ‪) :‬ﻳﺎ ﺃﺭ ‪‬‬‫ﻭﺳﻠﻢ ﺍﻷﺭ ‪‬‬
‫ﻣﻨﻬﻢ ﻋﻠﻰ ﻧﺪﺍﺀ ﻏﲑ ﺍﳊﺎﺿﺮ ﰲ ﻏﲑ ﻣﻌﲎ ﺍﻻﺳﺘﻐﺎﺛﺔ‪ ،‬ﻓﻬـﺬﺍ‬
‫ﻏﺮﻳﺐ ﻣﻨﻬﻢ‪ ،‬ﺃﻳﻜﻮﻥ ﻧﺪﺍﺀ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﺍﳊ ّﹺﻲ ﰲ ﻗﱪﹺﻩ ﺍﻟﺬﻱ ﻻ ﺗﻨﻘﻄﻊ ﺑﺮﻛﺎﺗﻪ ﻛﻨﺪﺍﺀ ﺍﳉﻤﺎﺩﺍﺕ؟ ﻫﺬﺍ‬
‫ﺖ ﺣﻴ‪‬ﺎ‬
‫ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪ‪‬ﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻃﺒ ‪‬‬
‫ﻭ ‪‬ﻣﻴ‪‬ﺘﺎ( ﻳﻘﺎﺭﻥ ﺑﺎﳉﻤﺎﺩﺍﺕ؟ ﺃﻳﻘﺎﺭ‪‬ﻥ ﺑﺎﳉﻤﺎﺩﺍﺕ ﻣﻦ ﻗﺎﻟﺖ ﻓﻴﻪ‬
‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪:‬‬
‫ﺾ ﻳ‪‬ﺴﺘ‪‬ﺴﻘﹶﻰ ﺍﹾﻟ ‪‬ﻐﻤ‪‬ﺎ ‪‬ﻡ ﹺﺑ ‪‬ﻮ ‪‬ﺟ ﹺﻬ ‪‬ﻪ‬
‫ﻭﺃﺑ‪‬ﻴ ‪‬‬
‫ﻸﺭﺍ ‪‬ﻣ ﹺﻞ‬
‫ﺼ ‪‬ﻤ ﹲﺔ ‪‬ﻟ َ‬
‫‪‬ﺭﺑﹺﻴ ‪‬ﻊ ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ‪‬ﻋ ‪‬‬

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‫ﻗﺎﻟﺖ‪ :‬ﻓﻘﺎﻝ ﺃﰊ )ﺃﻱ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺍﻟـﺼﺪ‪‬ﻳ ‪‬ﻖ( ﺭﺿـﻲ ﺍﷲ‬
‫ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﺭﻭﺍﻩ‬ ‫ﷲ ‪ -‬ﺭﺳﻮ ﹸﻝ ﺍ ِ‬
‫ﻋﻨﻪ‪ :‬ﺫﺍ ‪‬ﻙ – ﻭﺍ ِ‬
‫ﺚ ﻳﺪﺧ ﹸﻞ ﰲ ﺻـﻔ ‪‬ﺔ‬‫ﺃﲪ ‪‬ﺪ ﻭﺍﻟﺒﺰﺍﺭ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ‪ :‬ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺇﺳﻨﺎ ‪‬ﺩﻩ ﺇﺳﻨﺎﺩ ﺣﺴﻦ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺍﻟﻨ ّﹺ‬
‫ﺐ‬
‫ﻗﻠﺖ‪ :‬ﻳﻘﺎﻝ ﻟﻠﺮﺟ ﹺﻞ ﺍﳉﹶﻮﺍﺩ ﺭﺑﻴ ‪‬ﻊ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳋﹶـﺼ ﹺ‬
‫ﻭﺍﻟﺮﺑﻴ ‪‬ﻊ ﺃﻳﻀ‪‬ﺎ ﺍﳉﺪﻭ‪‬ﻝ‪.‬‬
‫ﻭﻫﻮ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﺑﻠﻔﻆ‪ :‬ﺭﲟﺎ ﺫﻛﺮﺕ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻭﺃﻧﺎ ﺃﻧﻈﺮ ﺇﱃ ﻭﺟﻪ‬
‫ﺶ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺘﺴﻘﻲ ﻓﻤﺎ ‪‬ﻳﻨـ ﹺﺰ ﹸﻝ ﺣﱴ ﳚﻴ ‪‬‬
‫ﺏ‬
‫ﻛ ﱡﻞ ‪‬ﻣﻴﺰﺍ ﹴ‬
‫ﺾ ﻳﺴﺘﺴﻘﻰ ﺍﻟﻐﻤﺎﻡ ﺑﻮﺟﻬﻪ‬
‫ﻭﺃﺑﻴ ‪‬‬
‫ﻟﻸﺭﺍﻣﻞ‬
‫ِ‬ ‫‪‬ﺛﻤﺎ ﹸﻝ ﺍﻟﻴﺘﺎﻣﻰ ﻋﺼﻤ ﹲﺔ‬
‫ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﰊ ﻃﺎﻟﺐ‪.‬‬
‫ﻑ ﻭﻫﻮ ﻣﺎ ﻳﺴﻴ ﹸﻞ ﻣﻨﻪ ﺍﳌـﺎ ُﺀ‬ ‫ﻓﺎﺋﺪﺓ‪ :‬ﺍﳌ‪‬ﻴﺰﺍ ‪‬‬
‫ﺏ ﻣﻌﺮﻭ ‪‬‬
‫ﺚ ﻭﻫﻮ ﻣﻄ ‪‬ﻌ ‪‬ﻢ‬
‫ﺠ ‪‬ﺪ ﻭﺍﳌﻐﻴ ﹸ‬
‫ﻣﻦ ﻣﻮﺿ ﹴﻊ ﻋﺎ ﹴﻝ‪ ،‬ﻭﺍﻟﺜ‪‬ﻤﺎﻝ ﺍﳌﻨ ﹺ‬
‫ﺐ ﻋﻄﻔﹰﺎ ﻋﻠﻰ‬ ‫ﺾ ﺍﻟﻨﺼ ‪‬‬‫ﺍﻟﻴﺘﺎﻣﻰ ﻭﺭﺑﻴﻌ‪‬ﻬﻢ‪ ،‬ﻭﳚﻮﺯ ﰲ ﺃﺑﻴ ‪‬‬
‫‪- 156 -‬‬
 ‫ﺾ" ﻭﺍﳉﺮ ﺑﺎﻟﻔﺘﺤﺔ‬ ‫ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺍﻟﺮﻓ ‪‬ﻊ ﻭﺍﻟﺘﻘﺪﻳ ‪‬ﺮ "ﻭﻫﻮ ﺃﺑﻴ ‪‬‬
‫ﺏ ﺍﳌﻘﺪﺭﺓ ﻭﺍﻟﻮﺍ ‪‬ﻭ ﻭﺍ ‪‬ﻭ‬
‫ﳌﻨﻌﻪ ﻣﻦ ﺍﻟﺼﺮﻑ‪ ،‬ﺟﺮ‪‬ﻩ ﻳﻜﻮ ﹸﻥ ﹺﺑ ‪‬ﺮ ‪‬‬
‫ﺏ ﺃﺑﻴﺾ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‬ ‫ﺏ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭ ‪‬ﺭ ‪‬‬
‫‪‬ﺭ ‪‬‬
‫ﻭﱂ ‪‬ﻳﺮﹺﺩ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧـﻪ ﺃﺻـﺎﺑ‪‬ﻪ‬
‫ﺽ ﺃﻭ ﻭﺍ ﺃﺭﺿﺎﻩ( ﻭﱂ ﻳ‪‬ـﺮﺩ ﻋـﻦ‬ ‫ﻛﺮﺏ ﻓﻘﺎﻝ‪) :‬ﻳﺎ ﺃﺭ ‪‬‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻓﻤﻦ ﺑﻌﺪﻫﻢ ﺃﻥ ﺍﺳﺘﻐﺎﺛﻮﺍ ﺑﺎﻟﺪﻫﺮ ﺃﻭ ﺍﳌﻄـﺮ‪،‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺳﻼﻣﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻞ ﺀﺍﻣﲔ‪.‬‬
‫ﺏ ﻭﺇ ﹼﻥ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻭﻗﻮﻟﹸﻬﻢ ﺑﺄﻥ ﻫﺬﻩ ﻋﺎﺩ ﹸﺓ ﺍﻟﻌـﺮ ﹺ‬
‫ﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻴﻬﺎ ﺑﻌ ‪‬ﺪ ﺍﻟﺒﻌﺜ ‪‬ﺔ ﻓﺄﻋﺠﺐ ﻭﺃﻏﺮﺏ‪.‬‬
‫ﻓﻜﻢ ﻋﺎﺩ ‪‬ﺓ ﻛﺎﻧﺖ ﰲ ﺍﳉﺎﻫﻠﻴـﺔ ﱂ ﻳﺴﺘﺤـﺴﻨ‪‬ﻬﺎ‬
‫ﺏ‬
‫ﺕ ﺍﻟﻌـﺮ ﹺ‬ ‫ﺍﻹﺳﻼﻡ ﻓﻤﺤﺎﻫﺎ‪ ،‬ﻭﻛﻢ ﻋﺎﺩ ﹰﺓ ﻣﻦ ﻋـﺎﺩﺍ ‪‬‬
‫ﺃﻗﺮ‪‬ﻫﺎ؟ ﻭﻫﻞ ﻳﻜﻮﻥ ﺑﻌﺪ ﻗﺒﻮ ﹺﻝ ﺍﻟﺸﺮﻉ ﳍﺎ ﻛﻼ ‪‬ﻡ ﳌﺎ ﻗﺒﻞ‬
‫ﺍﻟﺒﻌﺜﺔ؟ ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﳌﻔﻬﻮﻡ ﺃﻭ ﺍﻟﺴﺒﺐ ﻓﺎﻟﻌﱪﺓ ﺑـﺈﻗﺮﺍﺭ‬
‫ﺍﻟﺸﺮﻉ‪ ،‬ﲟﻌﲎ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﳌﺴﻠﻤﲔ ﻟﺪﻋﺎﺀ ﺃﺣﺐ ﺍﻟﻨﺎﺱ‬
‫ﻭﻫﻮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟﺎﺀ ﺑﺮ‪‬ﻛﺘ‪‬ـﻪ ﻫـﻮ‬

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 ‫ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻣﻘﺼﻮﺩ ﻣ‪‬ﻦ ﻗﺒـﻞ ﺍﻟﺒﻌﺜـﺔ ﳐﺎﻟﻔﹰـﺎ‬
‫ﻉ ﲟﺎ ﻳﻮﺍﻓـﻖ ﺍﻟـﺸﺮﻉ ﻓـﻼ‬ ‫ﻟﻠﺸﺮﻉ ﻓﺄﻗﺮ ﺍﻟﻔﻌ ﹶﻞ ﺍﻟﺸﺮ ‪‬‬
‫ﺴ‪‬ﺒ ﹺﻲ ﻛﺎﻥ ﻣﻮﺟﻮﺩ‪‬ﺍ ﰲ ﺍﳉﺎﻫﻠﻴـﺔ ﻭﺃﻗـﺮﻩ‬ ‫ﺇﺷﻜﺎﻝ‪ ،‬ﻛﺎﻟ ‪‬‬
‫ﺍﻹﺳﻼﻡ ﺇﳕﺎ ﲟﻔﻬﻮﻡ ﺇﺳﻼﻣﻲ ﻓﻴﻪ ﺇﺣﺴﺎﻥ ﻭﺣﺚ ﻋﻠـﻰ‬
‫ﱯ ﺍﳌﺸﺮﻛﲔ ﻭﺗﺒﻌﺎﺗ‪‬ﻪ ﺍﻟﻈﺎﳌ ﹸﺔ ﻣﻦ ﺳـ‪‬ﺒ ﹺﻲ‬ ‫ﺍﻟﻌﺘﻖ‪ ،‬ﻓﺄﻳﻦ ﺳ ‪‬‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻱ ﻳﻮﺻﻲ ﺑﺎﻟﺮﲪﺔ؟ ﻫﺬﺍ ﻣـﺎ ﻻ ﻳﻔﻬﻤـﻪ‬
‫ﻑ ﻋﻨﻪ ﻫﺪﺍﻫﻢ ﺍﷲ‪.‬‬ ‫ﺍﳌﺨﺎﻟﻔﻮﻥ ﺃﻭ ﻳ ‪‬ﻐﻀ‪‬ﻮﻥ ﺍﻟ ﹶﻄ ‪‬ﺮ ‪‬‬
‫ﺃﻻ ﺗﺮﻯ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ﻭﺣـﺪ‪‬ﻫﻢ‬
‫ﻓﻴﻤﺎ ﺣﻜﹶﻮﺍ ﰒ ﺻﺎﺭ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻋﺎﻣ‪‬ﺎ ﰲ ﻛﻞ ﻣﺴﻠﻢ ﻋﺮﺑﻴ‪‬ـﺎ‬
‫ﻛﺎﻥ ﺃﻭ ﺃﻋﺠﻤﻴ‪‬ﺎ‪ ،‬ﻭﻫﺬﻩ ﺇﺣﺪﻯ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺍﻟﱵ ‪‬ﺪ ‪‬ﻡ ﲤﻮﻳﻬ‪‬ﻬﻢ‪.‬‬
‫ﺐ ﺭﹺﺟﻠﹶﻪ ﺧﺪ ‪‬ﺭ ﻓﻴﺬﻛ ‪‬ﺮ‬
‫ﻭﺛﺎﻧﻴﻬﺎ ﺃﻧﻚ ﻟﻦ ﲡﺪ ﻣﺴﻠﻤ‪‬ﺎ ﻳﺼﻴ ‪‬‬
‫ﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻣﻄﻠﻘﹰﺎ ﻭﻳﻘﺼ ‪‬ﺪ ﺃﺑﺎﻩ ﺃﻭ ﺻـﺎﺣﺒ‪‬ﻪ‪ ،‬ﻫـﺬﺍ ﻻ‬ ‫ﺃﺣ ‪‬‬
‫ﻳﻔﻌﻠﻪ ﻣﺴﻠ ‪‬ﻢ ﺇﺫ ﻣﻦ ﺷﺮﻭﻁ ﺍﻹﳝﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﳏﻤ ‪‬ﺪ ﺻﻠﻰ ﺍﷲ‬
‫ﺐ ﺍﳋﻠ ﹺﻖ ﺇﻟﻴﻪ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪:‬‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺣ ‪‬‬
‫ﺴﻪ ﻭﺃﻫﻠ‪‬ـﻪ‬ ‫ﺐ ﺇﻟﻴ ‪‬ﻪ ﻣﻦ ﻧﻔ ِ‬
‫)ﻻ ﻳﺆﻣ ‪‬ﻦ ﺃﺣﺪ‪‬ﻛﻢ ﺣﱴ ﺃﻛﻮ ﹶﻥ ﺃﺣ ‪‬‬
‫ﻱ‪ ،‬ﻓﺪﻉ ﻋﻨ‪‬ﺎ ‪‬ﻮﻳﻠﹶـﻚ‬
‫ﺱ ﺃﲨﻌﲔ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﻭﻣﺎ‪‬ﻟﻪ ﻭﺍﻟﻨﺎ ﹺ‬

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 ‫ﺃﻳﻬﺎ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﻭﻟﻴ ‪‬‬
‫ﺖ ﺷ‪‬ﻌﺮﻱ ﻣﻦ ﺍﻟﺬﻱ ﺧﺪ‪‬ﺭ ﻋﻘﻠﹸﻪ ﻭﻗﺎﻝ ﻣﺎ‬
‫ﻱ ﻣ‪‬ﻦ ﺍﻟـﺬﻱ ﺃﻓـﺎﺩ ‪‬ﻙ ﻫـﺬﻩ‬ ‫ﺖ ﺷ‪‬ﻌﺮ ‪‬‬
‫ﻗﻠﺘ‪‬ﻪ‪ ،‬ﺗﺒ‪‬ﺎ ﻟﻚ‪ ،‬ﰒ ﻟﻴ ‪‬‬
‫ﺍﻻﻓﺘﺮﺍﺀﺍﺕ‪ ،‬ﺃﻫﻮ ﺻﺪﻳﻘﹸﻚ ﺍﻟﻌﺰﻳ ‪‬ﺰ ﺇﻣﺎ ‪‬ﻡ ﺍﻟﻨـﺼﺎﺭﻯ ﺍﻟـﺬﻱ‬
‫ﺗﻌ ّ‪‬ﻈﻤ‪‬ﻪ ﺍﳌﺴﻤ‪‬ﻰ ﻋﻨﺪﻫﻢ "ﺍﻷﺏ ﺇﻧﺴﺘﺎﺱ ﺍﻟﻜﺮﻣﻠـﻲ"‪ ،‬ﺃﻫـﻮ‬
‫ﺴ ‪‬ﻢ ﰲ ﻗﻠﺒﹺﻚ ﻟﺘﺘﻄﺎﻭﻝ ﻋﻠﻰ ﺳّﹺﻴﺪ‪‬ﻙ ﻭﺳّﹺﻴ ‪‬ﺪ ﺃﺳﻴﺎﺩ‪‬ﻙ‬‫ﺚ ﺍﻟ ‪‬‬
‫ﺍﻟﺬﻱ ﺑ ﱠ‬
‫ﲝ ّﹴﻖ ﺍﻹﻣﺎ ﹺﻡ ﺍ‪‬ﺘﻬ ‪‬ﺪ ﺍﻟﻌﻈﻴ ﹺﻢ ﺍ‪‬ﻤ ﹺﻊ ﻋﻠﻰ ﺟﻼﻟﺘ‪‬ﻪ ﺗﻘـ ّﹺﻲ ﺍﻟـﺪﻳ ﹺﻦ‬
‫ﺏ ﰲ ﻋ‪‬ـﺸﻮﺍﺋ‪‬ﻪ‬ ‫ﺴﺒ‪‬ﻜﻲ‪ ،‬ﻓﺄﻧ‪‬ﻰ ﳌﹶﻦ ﺗ ‪‬ﻌﻤ‪‬ﻪ ﰲ ﺳ‪‬ﻜ ‪‬ﺮﺗ‪‬ﻪ ﻭﺿـ ‪‬ﺮ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺝ ﰲ ﹶﻏﹺﻴّﻪ ﻣﺜﻠ‪‬ﻚ ﺃﻥ ﻳﺘﻄﺎﻭ ﹶﻝ ﻋﻠﻰ ﺷﻴ ﹺﺦ ﺍﻹﺳﻼ ﹺﻡ ﺍﻟﺴﺒﻜ ّﹺﻲ‬ ‫ﻭﺗﻼ ‪‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺗﺒ‪‬ﺎ ﻟﻚ ﻭﻷﺧﻲ ﺭ‪‬ﻭﺣ‪‬ﻚ ﺇﻧﺴﺘﺎﺱ ﺍﻟﻜﺮﻣﻠـﻲ‬
‫ﻭﻟﺼﺪﻳﻘ‪‬ﻜﻤﺎ ﺃﲪﺪ ﺯﻛﻲ ﺑﺎﺷﺎ ﺍﻟﺬﻱ ﳜﺎﻃﺒ‪‬ﻪ ﺑﻘﻮﻟﻪ‪) :‬ﺻﺪﻳﻘﻲ‬
‫ﺍﳉﻠﻴﻞ ﺍﻷﺏ ﺇﻧﺴﺘﺎﺱ‪ ،‬ﻣﺮﺣﺒﺎ ﺑﻜﺘﺎﺑﻚ ﺃﻳﻬﺎ ﺍﻟﺼﺪﻳﻖ ﺍﳉﻠﻴـﻞ‪،‬‬
‫ﻟﻘﺪ ﺟﺎﺀ ﻋﻨﺪﻱ ﰲ ﻣﻘﺎﻡ ﺍﻟ‪‬ﺒﺸ‪‬ﺮﻯ ﺑﻞ ﰲ ﻣﻘـﺎ ﹺﻡ ﺑ‪‬ـﺸ ‪‬ﺮﻳ‪‬ﲔ ﻻ‬
‫ﺑﺸﺮﻯ ﻭﺍﺣﺪﺓ‪ ،‬ﺣﻴﺚ ﲪﻞ ﱄ ﻧﺒﹶﺄ ﺳﻼﻣﺘ‪‬ﻚ ﻭﺳﻼﻣ ‪‬ﺔ ﺻﺪﻳﻘﻲ‬
‫ﺍﻟﻌﻼﹼﻣﺔ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺴﻴ ‪‬ﺪ ﳏﻤﻮﺩ ﺷﻜﺮﻱ ﺍﻷﻟﻮﺳﻲ‪ ....‬ﺍﱁ(‬
‫ﻓﻴﺠﻴﺒ‪‬ﻪ ﺇﻧﺴﺘﺎﺱ ﺑﻘﻮﻟﻪ‪) :‬ﺇﱃ ﴰﺲ ﺍﻟﻌﺮﺏ ﺃﲪﺪ ﺯﻛـﻲ‬
‫ﺑﺎﺷﺎ‪ ،‬ﺟﺎﺀﺗﻨﺎ ﺃﻧﺎ ﻭﺍﻷﻟﻮﺳ ‪‬ﻲ ﺭﺳﺎﻟ‪‬ﺘﻜﻢ ﺗﺘﻬﺎﺩﻯ ‪ ......‬ﻓﻌﺴﻰ‬
‫ﺡ ﻳﻮﻣ‪‬ﺎ ﻋﻠﻰ ﺃﺟﻨﺤﺘ‪‬ﻬﺎ ﻟﻨﺘﺴﻠﻰ ﺑﻠﻘﻴـﺎﻙ‬
‫ﺃﻥ ﲢﻤﻠﻚ ﺇﻟﻴﻨﺎ ﺍﻟﺮﻳﺎ ‪‬‬

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‫ﻭﻧﺒﺎﺩﻟﹶﻚ ﻋﻮﺍﻃﻒ ﺍﻟ ‪‬ﻮ ‪‬ﺩ ﻭﺍﻹﺧﻼﺹ ﻣﻊ ﳏﹺﺒّﻨـﺎ ﻭﺻـﺪﻳﻘ‪‬ﻨﺎ‬
‫ﻕ ﳏﻤﻮﺩ ﺷﻜﺮﻱ ﺍﻷﻟﻮﺳﻲ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﻄـﻊ ﻣـﻦ‬
‫ﺍﻟﺼﺎﺩ ﹺ‬
‫ﺍﻟﺘﺤﺪﺙ ﺑﻚ ﻭﺑﺘﻴﻤﻮﺭ ﺑﺎﺷﺎ(‪ ،‬ﻫﻜﺬﺍ ﻋﺒﺎﺭﺗ‪‬ﻪ‪.‬‬
‫ﺖ‬
‫ﺖ ﻓﻜﻨ ‪‬‬ ‫ﺖ ﻭﺍﺷﺘﻔ ‪‬‬ ‫ﺃﻋ‪‬ﻠﻰ ﺷﻴ ﹺﺦ ﺍﻹﺳﻼ ﹺﻡ ﺍﻟﺴﺒﻜ ّﹺﻲ ﺗﻄﺎﻭﻟ ‪‬‬
‫ﺖ‬
‫ﰲ ﻫﺬﺍ ﺃﺷﺄ ‪‬ﻡ ﻣﻦ ﺍﻟﺒ‪‬ﺴﻮﺱ‪ ،‬ﻭﻻ ﹶﺃﺭﺍ ‪‬ﻙ ﺣﻴﻨ‪‬ﻬﺎ ﺇﻻ ﺷﺨ‪‬ـﺼ ‪‬‬
‫ﻚ‬‫ﺡ ﺑـﻪ ﺍﻟـﺸ ‪‬‬ ‫ﺲ ﺍﻷﻳﺎ ﹺﻡ ﻭﺃﻧ ﹶﻜ ‪‬ﺪ ﺍﻟﺴﺎﻋﺎﺕ‪ ،‬ﻳﻘﻴﻨ‪‬ﺎ ﺯﺍ ‪‬‬ ‫ﰲ ﺃ ﹶﳓ ﹺ‬
‫ﻭﺍ ﹶﳓﺴ‪‬ﺮﺕ ﻋﻨﻪ ﺍ ‪‬ﳌﺮ‪‬ﻳﺔﹸ‪ ،‬ﻓﺬﺍ ‪‬ﻙ ﺇﻣﺎ ‪‬ﻡ ﺑﺮﻱ ُﺀ ﺍﻟﺴﺎﺣﺔ‪ ،‬ﺻـﺤﻴ ‪‬ﺢ‬
‫ﺍﻟﻌ‪‬ﺮﺽﹺ‪ ،‬ﻧ‪‬ﻘ ‪‬ﻲ ﺍﳉﻴﺐﹺ‪ ،‬ﻓﻌﻠﻰ ﻣ‪‬ﻦ ﺗﻄﺎﻭﻟﺖ‪‬؟ ﺃﺗ‪‬ﻄﻴ ‪‬ﻖ ﺃﻥ ﺗﻜﻮ ﹶﻥ‬
‫ﷲ ﻟﹶﺮﻫﻴﻨ ﹸﺔ ﺍﻟﺒﹺﻠﻰ ﻭﻧ‪‬ﻬ ‪‬ﺰ ﹸﺓ‬‫‪‬ﺩ ﹺﺭ‪‬ﻳ ﹶﺔ ﺭﹺﻣﺎﺣ‪‬ﻪ ﻭ ‪‬ﺟ ‪‬ﺰ ‪‬ﺭ ﺳﻴﻮﻓ‪‬ﻪ؟ ﻓﺈﻧﻚ ﻭﺍ ِ‬
‫ﺖ ﻋﻠـﻰ‬ ‫ﺖ ﻋﻠﻰ ﹶﺛ ﹾﻠﺒﹺﻪ ﻭﺣﺎﻓﻈ ‪‬‬ ‫ﺍﻟﺘ‪‬ﻠﻒ؟ ﺃﻣ‪‬ﺎ ﻭﺇﻧﻚ ﻗﺪ ﻭﺍﻛ ﹾﻈ ‪‬‬
‫ﺖ‬
‫ﺖ ﺃﻗﺮﺍﻧ‪‬ـﻪ‪ ،‬ﻭﺷـ‪‬ﺘ ‪‬‬ ‫ﷲ ﺃﹸﻟ ﹶﻔ ﹶﺔ ﺫ‪‬ﻛﺮﹺﻙ‪ ،‬ﻭﺑ ‪‬‬
‫ﻉﺍُ‬ ‫ﺍﻧﺘﻘﺎﺻ‪‬ﻪ‪ ،‬ﻓﺼ ‪‬ﺪ ‪‬‬
‫ﺕ ﺭﺍﻳـ ﹶﺔ ﺿـﻼﻟ‪‬ﻚ‬ ‫ﷲ ﻟﻚ ‪‬ﺑﻨ‪‬ﺪﺍ‪ ،‬ﻗﺪ ﻧﺸ‪‬ﺮ ‪‬‬ ‫ﺃﺣﺰﺍﺑ‪‬ﻪ‪ ،‬ﻻ ﺭﹶﻓ ‪‬ﻊ ﺍ ُ‬
‫ﺖ ﻣﻦ‬ ‫ﺖ ﺩﻋﻮ ﹶﺓ ﺍﻟ ‪‬ﺮﺩ‪‬ﻯ‪ ،‬ﻭﻭﺟ‪‬ﺒ ‪‬‬ ‫ﺖ ﻋﹶﻠ ‪‬ﻢ ﺑﺎﻃﻠ‪‬ﻚ‪ ،‬ﻭﺍﻧ‪‬ﺘﺤ‪‬ﻠ ‪‬‬ ‫ﻭﺭﻓﻌ ‪‬‬
‫ﺖ ﺣﻴ‪‬ـﺎ ﺩ‪‬ﻓﻨ‪‬ـ ﹶﺔ‬ ‫ﻣ‪‬ﻨ‪‬ﺒ ﹺﺮ ﺍﳍﺪﻯ ﻭﺟﺒ‪ ‬ﹶﺔ ﻣﻜﺴﻮ ﹴﺭ ﻣﺪﺣﻮﺭ‪ ،‬ﻭ ‪‬ﺩﻓ‪‬ﻨ ‪‬‬
‫ﺖ ﻟﺴﺎﻧ‪‬ﻚ ﰲ ﺇﻣﺎ ﹺﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺧﺎﲤ ‪‬ﺔ‬ ‫ﺍﳋﺎﻣ ﹺﻞ ﺍﳌﻐﻤﻮﺭ‪ ،‬ﺃﻃﻠﻘ ‪‬‬
‫ﺵ ﺳـﻬﻤ‪‬ﻚ‪ ،‬ﻭﺃﺿـ ﱠﻞ‬ ‫ﷲ ﻗﻠﺒ‪‬ﻚ‪ ،‬ﻭﺃﻃﺎ ‪‬‬ ‫ﺐﺍُ‬ ‫ﺨ ‪‬‬ ‫ﺍ‪‬ﺘﻬﺪﻳﻦ‪ ،‬ﻓ‪‬ﻨ ‪‬‬
‫ﺳﻌﻴ‪‬ﻚ‪ ،‬ﻓﻠﻢ ﻳﺒ ‪‬ﻖ ﻟﻚ ﻣﻦ ﳏﻤﻮ ‪‬ﺩ ﺳﻮﻯ ﺍﲰ‪‬ﻚ‪.‬‬

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‫ﺃﻳ‪‬ﻬﺎ ﺍﳌﹶﻔﺘﻮﻥ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻗـﺼﻮﺭ‪‬ﻙ ﻭﺷـﻴﻄﺎﻧ‪‬ﻚ ﺗﺂﺧ‪‬ﻴـﺎ‬
‫ﺴﺤﻘﹰﺎ ﺗ‪‬ﻠ ‪‬ﻮ ﺳ‪‬ﺤ ﹴﻖ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻓﺎﻋﺘﺪ‪‬ﻳﺎ‪ ،‬ﻓ ‪‬‬
‫ﺾ‬
‫ﺼﻔ‪‬ﻲ ﺍﳌﹸﻨ ‪‬ﻔ ‪‬‬
‫ﺷﻴ ‪‬ﺦ ﺍﻹﺳﻼ ﹺﻡ ﺍﻟﺴﺒﻜ ‪‬ﻲ ﻳﺎ ﺃﺧﺎ ﻻ ﺷﻰ َﺀ ﺍ ﹸﳌ ‪‬‬
‫ﺖ‬
‫ﻗﺪ ﺃﻗ ‪‬ﺮ ﲜﻼﹶﻟﺘ‪‬ﻪ ﻛ ﱡﻞ ﻣﻌﺘ‪‬ﺒ ﹴﺮ ﻋﻈﻴﻢ‪ ،‬ﻭﻣﺎ ﺃﻧﺖ ﺇﻻ ‪‬ﺷﻌ‪‬ﲑ ﹲﺓ ﲢ ‪‬‬
‫ﺿ‪‬ﺒ ﹺﻦ ﻟﺌﻴﻢ‪ ،‬ﻓﺈﻣﺎﻣ‪‬ﻚ ﻧﻔﺴ‪‬ﻪ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺭ ‪‬ﺩ ﻓﻘﻴﻪ‪ ،‬ﻓﻔﻴ ‪‬ﻢ ﻫـﺬﺍ‬ ‫‪‬‬
‫ﷲ ﲟﺎ ﺗﺴﺘﺤﻘﱡﻪ ﻓﻘﻮﻟﹸﻚ ﻓﻴﻪ‬ ‫ﺲ ﻭﺍﻟﺘﺰﻭﻳ ‪‬ﺮ ﻭﺍﻟﺘ‪‬ﻴﻪ‪ ،‬ﻋﺎﻣﻠﹶﻚ ﺍ ُ‬ ‫ﺍﻟﺘﺪﻟﻴ ‪‬‬
‫ﺡ‬
‫ﺡ ﺍﳌﺮﺩﻭ ‪‬ﺩ ﺍﻟﺬﻱ ﻳﺆﺫﻱ ﺍﳉـﺎﺭ ‪‬‬ ‫ﻕ ﻣ‪‬ﺜﺎ ﹴﻝ ﻋﻠﻰ ﺍﳉﺮ ﹺ‬ ‫ﻫﻮ ﺃﺻ ‪‬ﺪ ‪‬‬
‫ﻧﻔﺴ‪‬ﻪ ﺑﻪ‪.‬‬
‫ﻉ ﰲ ﺍﻟﻠﻐـ ‪‬ﺔ‬ ‫ﻉ ﻭﺫﺍ ﺑﺎ ﹴ‬
‫ﷲ ﳌﻦ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍ ‪‬ﻃّﻼ ﹴ‬ ‫ﻋﺠﺒ‪‬ﺎ ﻭﺍ ِ‬
‫ﻑ ﺍﻟﺪﻋﺎ ُﺀ ﻟﻐ ﹺﲑ ﺍﷲ‪،‬‬‫ﻭﻳﻘﻮﻝ‪) :‬ﺍﻟﺪﻋﺎ ُﺀ ﻣ ‪‬ﺦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻼ ﻳ‪‬ﺼ ‪‬ﺮ ‪‬‬
‫ﺖ ﻓﻘﺪ ﺩﻋﺎ ‪‬ﻩ ﻓﻌ‪‬ﺒﺪ‪‬ﻩ(‪.‬‬
‫ﻭﻣ‪‬ﻦ ﺍﺳﺘﻐﺎﺙ ﲟﻴ ‪‬‬
‫ﻓﻤﺎ ﻫﺬﻩ ﺍﻟﻔﺼﺎﺣ ﹸﺔ ﺍﻟﻌﺮﺟﺎﺀُ‪ ،‬ﻭﺍﻟﻔﻄﻨ ﹸﺔ ﺍﻟﺸﻼﹼﺀ؟ ﺃﻟـﻴﺲ‬
‫ﺾ ﹶﻃ ‪‬ﺮﻓ‪‬ﻪ ﻋﻦ ﺍﳊ ّﹺﻖ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﺈ ﹼﻥ‬ ‫ﻫﺬﺍ ﻣﻦ ﺳﻮ ِﺀ ﻓﻬﻤ‪‬ﻪ ﻭ ﹶﻏ ّﹺ‬
‫ﺏ ﺍﻏ ‪‬ﻔ ‪‬ﺮ ﱄ" ﻭﳓﻮ‪‬ﻩ‬
‫ﺚ ﺃ ﹼﻥ ﺍﻟﺪﻋﺎ َﺀ ﺍﻟﺬﻱ ﻫﻮ "ﻳﺎ ﺭ ‪‬‬ ‫ﻣﻌﲎ ﺍﳊﺪﻳ ‪‬‬
‫ﻣ ‪‬ﺦ ﺍﻟﻌﺒﺎﺩ ‪‬ﺓ ﺃﻱ ﺧﺎﻟﺼ‪‬ﻬﺎ ﻷﻧ‪‬ﻪ ﺃﻋﻈ ‪‬ﻢ ﻣﻈﺎﻫ ﹺﺮ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻷﻟﻮﻫﻴ ‪‬ﺔ‬
‫ﷲ ﻭﺍﻟﻌﺒﻮﺩﻳ ‪‬ﺔ ﻟﻠﺪﺍﻋﻲ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻌﲎ ﺃﻥ ﻛ ﱠﻞ ﺩﻋﺎ ٍﺀ ﻋﺒـﺎﺩﺓﹲ‪،‬‬ ‫ِ‬
‫ﺚ ﺍﳌﺸﻬﻮ ‪‬ﺭ )ﺍﳊ ‪‬ﺞ ‪‬ﻋ ‪‬ﺮﻓﹶﺔ( ﺭﻭﺍ ‪‬ﻩ ﺃﲪـ ‪‬ﺪ‬‫ﺠ ‪‬ﺮ ﺍﳊﺪﻳ ﹸ‬‫ﻭﻳ‪‬ﻠ ‪‬ﻘﻤ‪‬ﻪ ﺍﳊ ‪‬‬
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‫ﺐ ﻏﲑ‪‬ﻩ‪،‬‬
‫ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻓﻬﻞ ﻣ‪‬ﻦ ﻭﻗﻒ ﺑﻌﺮﻓ ﹶﺔ ﺣ ‪‬ﺞ ﻓﻠﻴﺲ ﻋﻠﻴ ‪‬ﻪ ﻭﺍﺟ ‪‬‬
‫ﺃﻡ ﺍﳌﻌﲎ ﺃﻧﻪ ﺃﻋﻈ ‪‬ﻢ ﺃﺭﻛﺎ ‪‬ﻥ ﺍﳊﺞ؟‬
‫ﺏ ﺍﻟﻔﻬـ ﹺﻢ‬
‫ﻓﺨ‪‬ﺬ ﻣ‪‬ﺜﺎ ﹰﻻ ﻣﻦ ﺃﻗﻮﺍ ﹺﻝ ﺍﻟﻌﻠﻤﺎ ِﺀ ﺍﳌﻌﺘﺒ‪‬ﺮﻳﻦ ﺃﺻﺤﺎ ﹺ‬
‫ﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎ ﹺﺭ‪ :‬ﻗﺪ‬
‫ﻱ ﰲ ﺷﺮ ﹺ‬
‫ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﻄﺤ‪‬ﺎﻭ ‪‬‬
‫ﺏ‬
‫ﻋﻠﻤﻨﺎ ﺃﻥ ﺟﻮﺍﺏ ﺭﺳﻮ ﹺﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﺍﳉﻮﺍ ‪‬‬
‫ﺍﻟﺘﺎ ‪‬ﻡ ﺍﻟﺬﻱ ﻻ ﻧﻘﺺ ﻓﻴﻪ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺀﺍﺗﺎﻩ ﺟﻮﺍﻣ ‪‬ﻊ ﺍﻟ ﹶﻜﻠ‪‬ﻢ‬
‫ﻭﺧﻮﺍ‪‬ﺗﻤ‪‬ﻪ ﻓﻠﻮ ﻛﺎﻧﻮﺍ ﻋﻨﺪﻣﺎ ﺳﺄﻟﻮﻩ ﻋﻦ ﺍﳊﺞ ﺃﺭﺍﺩﻭﺍ ﺑﺬﻟﻚ "ﻣﺎ‬
‫ﻑ ﻭ ‪‬ﻣ ‪‬ﺰ ‪‬ﺩﻟ‪‬ﻔ ﹶﺔ ﻭﻣﺎ‬
‫ﻻ ﺑﺪ ﻣﻨﻪ ﰲ ﺍﳊﺞ" ﻟﻜﺎﻥ ﻳ‪‬ﺬﻛ ‪‬ﺮ ﻋﺮﻓ ﹶﺔ ﻭﺍﻟﻄﻮﺍ ‪‬‬
‫ﻳ‪‬ﻔ ‪‬ﻌ ﹸﻞ ﻣ‪‬ﻦ ﺍﳊﺞ‪ ،‬ﻓﻠﻤﺎ ﺗﺮﻙ ﺫﻟﻚ ﰲ ﺟﻮﺍﺑﹺﻪ ﺇﻳﺎﻫﻢ ‪‬ﻋﻠ‪‬ﻤﻨﺎ ﺃﻥ ﻣﺎ‬
‫ﺕ ﺍﳊـ ‪‬ﺞ‬ ‫ﺕ ﻓـﺎ ‪‬‬ ‫ﺃﺭﺍﺩﻭﺍ ﺑﺴﺆﺍﻟ‪‬ﻬﻢ ﺇﻳﺎ ‪‬ﻩ ﻋﻦ ﺍﳊ ّﹺﺞ ﻫﻮ ﻣﺎ ﺇﺫﺍ ﻓﺎ ‪‬‬
‫ﻓﺄﺟﺎﺑ‪‬ﻬﻢ ﺑﺄ ﹾﻥ ﻗﺎﻝ ﺍﳊﺞ‪ ‬ﻳﻮ ‪‬ﻡ ﻋﺮﻓ ﹶﺔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺖ ﺃﻳ‪‬ﻬﺎ ﺍﻷﻟﻮﺳ ‪‬ﻲ ﻣﺎ ﻣﻌـﲎ "ﺍﻟـﺪﻋﺎ ُﺀ ﻣـ ‪‬ﺦ‬ ‫ﻫﻞ ﻓﻬﻤ ‪‬‬
‫ﲔ ﺳﻮ ِﺀ ﻓﻬﻤ‪‬ﻚ ﻭﺳﻮ ِﺀ ﻧ‪‬ﻴﺘ‪‬ﻚ‬ ‫ﺍﻟﻌﺒﺎﺩ ‪‬ﺓ"‪ ،‬ﻭﺍﻷﻣ ‪‬ﺮ ﻋﻨﺪﻱ ﻣﺘﺮ ّ‪‬ﺩ ‪‬ﺩ ﺑ ‪‬‬
‫ﺖ ﺍﻟﻈﻼ ‪‬ﻡ ﰲ ﺇﺷﻬﺎ ﹺﺭ‬ ‫ﺖ ﺍﻟﻐﺰﺍ ﹶﻝ ﻭﺳﺒﻘ ‪‬‬ ‫ﻒ ﺍﳌﻌﲎ‪ ،‬ﳊﻘ ‪‬‬ ‫ﰲ ﲢﺮﻳ ‪‬‬
‫ﺀﺍﻳ ‪‬ﺔ ﺳﻘﻮ ‪‬ﻃﻚ‪ ،‬ﻓﺴ‪‬ﺤﻘﹰﺎ ﳌﺎ ﺧ ﹼﻄ‪‬ﺘﻪ ﻳﺪﺍﻙ ﻓﻜ‪‬ﻼ ﺍﻷﻣﺮﻳ ﹺﻦ ﺳّﹺﻴ ﹲﺊ‬
‫ﺸ ‪‬ﺮ ﻛﺎﺋ ‪‬ﻦ ﻻ ﳏﺎﻟ ﹶﺔ‪.‬‬
‫ﻭﻭﺑﺎ ﹲﻝ ﻋﻠﻴﻚ ﻳﻮ ‪‬ﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﶈ ‪‬‬

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‫ﺚ ﺍﻟﻘﺪﺳـ ّﹺﻲ‬ ‫ﷲ ﺗﻌـﺎﱃ ﰲ ﺍﳊـﺪﻳ ‪‬‬
‫ﺖ ﺑﻘﻮ ﹺﻝ ﺍ ِ‬
‫ﺃﻣﺎ ﲰﻌ ‪‬‬
‫ﲔ ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﳊﻤﺪ ﷲ‬
‫ﺖ ﺍﻟﺼﻼ ﹸﺓ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻧﺼﻔ ﹺ‬
‫ﺴ ‪‬ﻤ ‪‬‬
‫"ﹸﻗ ِ‬
‫ﲪﺪﱐ ﻋﺒﺪﻱ ﻫـﺬﻩ ﻣﻨﺎﺟـﺎ ﹲﺓ‬
‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬‬
‫‪ ......‬ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﺼﻼ ‪‬ﺓ ﺍﻟﻔﺎﲢ ﹸﺔ ﻷ‪‬ﺎ ﻻ ﺗﺼ ‪‬ﺢ ﺇﻻ‬
‫‪‬ﺎ‪ ،‬ﻓﻬﻞ ﺑﻘ ‪‬ﻲ ﻟﻚ ﺃﻳﻬﺎ ﺍﻷﻟﻮﺳ ‪‬ﻲ ﺷﻰ ٌﺀ‪.‬‬
‫ﺇﻧﻪ ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﻷﺯﻣﺎ ‪‬ﻥ ﺍﳌﺘﺄﺧﺮ ‪‬ﺓ ﺃﻥ ﻳﺘﻄﺎﻭﻝ ﻣﺜﻠﹸـﻚ‬
‫ﻋﻠﻰ ﺷﻴ ﹺﺦ ﺍﻹﺳﻼ ﹺﻡ ﺍ‪‬ﺘﻬﺪ ﺗﻘ ّﹺﻲ ﺍﻟﺪﻳ ﹺﻦ ﺍﻟﺴﺒﻜ ّﹺﻲ ﺭﺿـﻲ ﺍﷲ‬
‫ﷲ ﻭﻋﻨـﺪ ﻋﺒـﺎ ‪‬ﺩ ‪‬ﻩ ﻋﻨـﺪﻣﺎ‬‫ﺖ ﻧﻔﺴ‪‬ﻚ ﻋﻨ ‪‬ﺪ ﺍ ِ‬ ‫ﻋﻨﻪ‪ ،‬ﻟﻘﺪ ﺀﺍﺫﻳ ‪‬‬
‫ﺖ ﺷﻴ ‪‬ﺦ ﺍﻹﺳﻼ ﹺﻡ ﺍﻟﺴﺒﻜ ‪‬ﻲ ﺑﺄﻧـﻪ "ﻳﻬـﺬﻱ"‪ ،‬ﻭﳌـﺎﺫﺍ‬ ‫ﻭﺻﻔ ‪‬‬
‫ﱯ ﻓﻴﻪ‪:‬‬
‫ﺐ ﺗﺎﺭﻳ ﹺﺦ ﺍﻟﻌﺮﺏ ‪ -‬ﻗﻮ ﹶﻝ ﺍﻟﺬﻫ ّﹺ‬
‫ﺖ – ﻳﺎ ﺻﺎﺣ ‪‬‬ ‫ﲡﺎﻫﻠ ‪‬‬

‫ﻟ‪‬ـﻴ‪‬ـ ‪‬ﻬ ‪‬ﻦ ﺍﳌ‪‬ـﻨ‪‬ﺒ ‪‬ﺮ ﺍ ُﻷ ‪‬ﻣ ﹺﻮﻱ‪ ‬ﳌﱠﺎ‬

‫ﻋ‪‬ﻼ ‪‬ﻩ ﺍﻟـﺤﺎﻛ ‪‬ﻢ ﺍﻟﺒﺤ ‪‬ﺮ ﺍﻟﺘﻘﻲ‪‬‬
‫ﺥ ﺍﻟﻌﺼ ﹺﺮ ﺃﺣﻔ ﹸﻈﻬ‪‬ﻢ ﲨﻴﻌ‪‬ﺎ‬
‫ﺷﻴﻮ ‪‬‬
‫ﻭﺃﻋﻠﹶـﻤ‪‬ﻬﻢ ﻭﺃﻗﻀﺎﻫﻢ ﻋﻠﻲ‪‬‬

‫ﺡ ﺍﻟﺪﻳﻦ‬
‫ﺷﻴﺦ‪ ‬ﺍﻹﺳﻼ ﹺﻡ ﺍﻟﺴﺒﻜ ‪‬ﻲ ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﺻﻼ ‪‬‬
‫ﻱ‪ :‬ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﻌﺎ‪‬ﻟ ‪‬ﻢ ﺍﻟﻌﺎﻣ ﹸﻞ ﺍﻟﺰﺍﻫـ ‪‬ﺪ ﺍﻟﻌﺎﺑـ ‪‬ﺪ‬
‫ﺑ ‪‬ﻦ ﺃﻳﺒﻚ ﺍﻟﺼﻔﺪ ‪‬‬
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‫ﻉ ﺍﶈ ّ‪‬ﻘ ‪‬ﻖ ﺍﳌﺪّ‪‬ﻗ ‪‬ﻖ ﺍﳌﺘﻔـّﹺﻨ ‪‬ﻦ‬‫ﻉ ﺍﳋﺎﺷ ‪‬ﻊ ﺍﻟﻨﺎ ‪‬ﺳﻚ‪ ‬ﺍﻟﻔﺮﻳ ‪‬ﺪ ﺍﻟﺒﺎﺭ ‪‬‬ ‫ﺍﻟﻮ ﹺﺭ ‪‬‬
‫ﺠ ﹸﺔ ﺍﻟ ﹸﻔﻀ‪‬ﻼ ِﺀ ﺍﻟﻌﻼﹼﻣ ﹸﺔ ﺷﻴ ‪‬ﺦ ﺍﻹﺳﻼ ﹺﻡ ‪‬ﺣ‪‬ﺒ ‪‬ﺮ ﺍﻷُﻣ ‪‬ﺔ‬ ‫ﻗﺪﻭ ﹸﺓ ﺍﻷﺋﻤ ‪‬ﺔ ‪‬ﺣ ‪‬‬
‫ﱄ‬
‫ﺴ ‪‬ﺮ ﺍﻟﻔﻘﻴ ‪‬ﻪ ﺍﻷﺻـﻮ ﱡ‬ ‫ﺙ ﺍﻟ ‪‬ﺮ ‪‬ﺣﹶﻠ ﹸﺔ ﺍﳌﻔ ِّ‬
‫ﺉ ﺍﶈ ّ‪‬ﺪ ﹸ‬
‫ﻕ ﺍﳌﻘﺮ ‪‬‬‫ﻣﻔﱵ ﺍﻟﻔﺮ ﹺ‬
‫ﳉ ‪‬ﺪ‪‬ﻟ ‪‬ﻲ ﺍﻟﻨﻈﹼﺎ ‪‬ﺭ ﺟﺎﻣ ‪‬ﻊ ﺍﻟﻔﻨﻮ ‪‬ﻥ ﻋﻼﹼﻣـ ﹸﺔ‬ ‫ﺐ ﺍﳌﻨﻄ‪‬ﻘ ‪‬ﻲ ﺍ ﹶ‬
‫ﺍﻟﺒﻠﻴ ﹸﻎ ﺍﻷﺩﻳ ‪‬‬
‫ﺍﻟﺰﻣﺎ ‪‬ﻥ ﻗﺎﺿﻲ ﺍﻟﻘﹸﻀﺎ ‪‬ﺓ ﺃﻭﺣ ‪‬ﺪ ﺍ‪‬ﺘ ﹺﻬﺪ‪‬ﻳ ‪‬ﻦ ﺗﻘ ‪‬ﻲ ﺍﻟﺪﻳ ﹺﻦ ﺃﺑﻮ ﺍﳊﺴ ﹺﻦ‬
‫ﻱ ﺍﳊـﺎﻛ ‪‬ﻢ‬
‫ﺴ‪‬ﺒ ‪‬ﻜ ‪‬ﻲ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﺍﻷﺷﻌﺮ ‪‬‬
‫ﳋ ‪‬ﺰ ‪‬ﺭ ﹺﺟ ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﻱﺍﹶ‬
‫ﺍﻷﻧﺼﺎﺭ ‪‬‬
‫ﻱ‬ ‫ﺑﺎﻟﺸﺎ ﹺﻡ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻔﺴ ‪‬ﲑ ﻓﻴﺎ ﺇﻣﺴﺎ ‪‬ﻙ ﺍﺑ ﹺﻦ ﻋﻄﻴﺔﹶ‪ ،‬ﻭﻭﻗﻮ ‪‬‬
‫ﻉ ﺍﻟﺮﺍﺯ ّﹺ‬
‫ﺕ ﻓﻴﺎ ﺑ‪‬ﻌـ ‪‬ﺪ ﺍﻟـﺪﺍﻧﹺﻲ‪ ،‬ﻭ‪‬ﺑﺨ‪‬ـ ﹶﻞ‬ ‫ﻣﻌﻪ ﰲ ‪‬ﺭ ﹺﺯﻳ‪‬ﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺮﺍﺀﺍ ‪‬‬
‫ﺚ ﻓﻴﺎ ﻫﺰﳝـ ﹶﺔ‬ ‫ﻱ ﺑﺈﺗﻘﺎ ‪‬ﻥ ﺍﻟﺴ‪‬ﺒ ﹺﻊ ﺍﳌﹶﺜﺎﱐ‪ ،‬ﻭﺃﻣﺎ ﺍﳊﺪﻳـ ﹸ‬ ‫ﺍﻟﺴ‪‬ﺨﺎﻭ ّﹺ‬
‫ﺐ ﳌﹼﺎ ﺃ ﹾﻥ ﻳ‪‬ﺬﺍ ‪‬ﻛﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺻﻮ ﹸﻝ ﻓﻴﺎ‬ ‫ﺍﺑ ﹺﻦ ﻋﺴﺎﻛﺮ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻲ ﺍﳋﻄﻴ ﹺ‬
‫ﺤ‪‬ﻴﻔﹶﻬـﺎ‬ ‫ﻒ ‪‬ﺗ ‪‬‬
‫ﻛﹶﻼ ﹶﻝ ‪‬ﺣ ّ‪‬ﺪ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻋﻈﻤ ﹶﺔ ﻓﺨ ﹺﺮ ﺍﻟﺪﻳ ﹺﻦ ﻛﻴـ ‪‬‬
‫ﻚ ﻣـﻦ‬ ‫ﳉﻮ‪‬ﻳﹺﻨ ّﹺﻲ ﰲ ﺃ ‪‬ﻭ ﹺﻝ ﻣ‪‬ﻬ‪‬ﻠ ‪‬‬
‫ﻉﺍﹸ‬
‫ﳊﻴ‪‬ﻒ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻔﻘ ‪‬ﻪ ﻓﻴﺎ ﻭﻗﻮ ‪‬‬ ‫ﺍﹶ‬
‫ﺏ ‪‬ﻋﹶﻠ ‪‬ﻤ ‪‬ﻪ‬
‫‪‬ﺎﻳ ‪‬ﺔ ﺍﳌﻄﻠﺐﹺ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﺮ ﺍﻟﺮﺍﻓﻌ ّﹺﻲ ﺇﱃ ﺍﻟﻜﺴ ﹺﺮ ﺑﻌ ‪‬ﺪ ﺍﻧﺘﺼﺎ ﹺ‬
‫ﺐ ﰲ ﺍ ﹶﳌ ﹾﺬﻫ‪‬ﺐ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺍﻟﹸﻤ ﹶﺬ ‪‬ﻫ ﹺ‬
‫ﻫﺬﺍ ﻫﻮ ﺑﻌﻴﻨﹺﻪ ﺍﻟﺬﻱ ﺗﻄﺎﻭﻝ ﻋﻠﻴﻪ ﺍﻷﻟﻮﺳـ ‪‬ﻲ ﻭﺍﺗ‪‬ﻬﻤ‪‬ـﻪ‬
‫ﺐ ﺍﻟـﺸﺎﻓﻌ ﹺﻲّ‪،‬‬‫ﺑﺎﳍﺬﻳﺎ ‪‬ﻥ ﻭﺭ ‪‬ﺩّ ﺍﳊ ّﹺﻖ ﻭﺍﻟﺘﻌ ‪‬ﺪّﻱ ﺣﱴ ﻋﻠﻰ ﺍﳌﺬﻫ ﹺ‬
‫ﲏ ﻓﻬـﻮ‬ ‫ﻭﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﺴﺒﻜﻲ‪ ‬ﺇﺫﺍ ﺧ ﱠﻄﹶﺄ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﺑﺎ ﺍﳌﻌﺎﱄ ﺍﳉـﻮﻳ ‪‬‬

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 ‫ﺖ ﻫﺬﺍ ﺃﻭ ﻳ‪‬ﻨﻔ‪‬ﻴﻪ ﺃﻣﺜﺎ ﹸﻝ ﺍﻷﻟﻮﺳ ّﹺﻲ ﺍﻟﺬﻱ ﺃﺭﺿ‪‬ـﺘ‪‬ﻪ‬ ‫ﺃ ‪‬ﻫﻞﹲ‪ ،‬ﻭﻻ ﻳ‪‬ﺜﹺﺒ ‪‬‬
‫ﴰﹶﻠ‪‬ﺘﻪ ﺍﻟﻨﻌﻤ ﹸﺔ ﻓﻐ ‪‬ﻤﻄﹶﻬﺎ‪ ،‬ﺿ ﱠﻞ ﻋﻦ ﻧـﻮ ﹺﺭ‬ ‫ﺨﻄﹶﻬﺎ‪ ،‬ﻭ ‪‬‬‫ﺍﳌﻮﻫﺒ ﹸﺔ ﻓﺘﺴ ‪‬‬
‫ﻱ ﻷﺑﻨﺎﺋ‪‬ﻪ‪ ،‬ﻳ‪‬ﻈﻬﹺﺮ ﻟﻠﺪﻳ ﹺﻦ ﺍﳌﻌﺎﺿ‪‬ﺪ ﹶﺓ ﻭﻳ‪‬ﺒ ‪‬ﻄ ‪‬ﻦ‬ ‫ﺙ ﺍﳋ‪‬ﺰ ‪‬‬‫ﺀﺍﺑﺎﺋ‪‬ﻪ‪ ،‬ﻭﹶﺃﻭ ‪‬ﺭ ﹶ‬
‫ﺍﳌﻌﺎﻧ‪‬ﺪﺓ‪ ،‬ﻓﻴ‪‬ﻠﻘﹶﻰ ﺃﻭﻟﻴﺎ َﺀ ﺍﻟﺪﻳ ﹺﻦ ﺑﻮﺟﻬﹺﻪ ﻭﺃﻋﺪﺍﺀَﻩ ﺑﻘﻠﺒﹺﻪ‪ ،‬ﻗﺎﻝ ﰲ‬
‫ﲝ ﹺﺮ ﺍﻟﺘ‪‬ﻘﻰ ﻇﻠﻤ‪‬ﺎ ﺻﺮﳛ‪‬ﺎ ﻭﺟ‪‬ﻮﺭ‪‬ﺍ ﻓﺴﻴﺤ‪‬ﺎ ﻭﺍﻋﺘـﺪﺍ ًﺀ ﻗﺒﻴﺤ‪‬ـﺎ‪،‬‬
‫ﻓﻜﺎﻧﺖ ﺑﻌ ‪‬ﺪ ﺫﻟﻚ ﺃﺳﺘﺎﺭ‪‬ﻩ ﻣﻬﺘﻮﻛ ﹰﺔ‪ ،‬ﻭﺩﻣﺎ ُﺀ ‪‬ﻋ ‪‬ﺰﺗ‪‬ﻪ ﻣﺴﻔﻮﻛﺔﹰ‪،‬‬
‫ﷲ ﺇﻥ ﺳّﹺﻴﺪ‪‬ﻩ ﺍﻟﺴﺒﻜ ‪‬ﻲ ﹶﻟﻴ‪‬ﺰﻳ ‪‬ﺪ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﺣﺒﺎﺑﹺـﻪ ﺯﻳـﺎﺩ ﹶﺓ‬ ‫ﻓﻮﺍ ِ‬
‫ﺲ ﻋﻠﻰ ﻧ‪‬ﺠ ﹴﻢ ﹶﺃﻓﹸﻮﻝ‪ ،‬ﻭﺯﻳﺎﺩ ﹶﺓ ﻣ ﱠﻜ ﹶﺔ ﻋﻠﻰ ﺍﻟ ﹸﻄﻠﹸﻮﻝ‪ ،‬ﻓﻤ‪‬ﻦ‬ ‫ﺍﻟﺸﻤ ﹺ‬
‫ﻳﻜﻮ ﹸﻥ ﺍﻷﻟﻮﺳ ‪‬ﻲ ﺫﻭ ﺍﻟﻄ ﹺﻮ‪‬ﻳ ‪‬ﺔ ﺍﳌﻌﻠﻮﻟ ‪‬ﺔ ﻭﺍﻟﻌﻘﻴﺪ ‪‬ﺓ ﺍﳌﻐﻠﻮﻟﺔ‪ ،‬ﻋﺎ ‪‬ﻣﻠﹶﻪ‬
‫ﺖ ﺭ‪‬ﻳﻨ‪‬ﺎ ﻭﻓﺎﺿ‪‬ﺖ ﻣ‪‬ﻴﻨ‪‬ـﺎ‪،‬‬ ‫ﺤﻘﱡﻪ ﻓﻜﺘﺒ‪‬ﻪ ﺍﳌﺴﻤﻮﻣ ﹸﺔ ﻣﻠﹶﺌ ‪‬‬
‫ﷲ ﲟﺎ ﻳﺴﺘ ‪‬‬ ‫ﺍُ‬
‫ﺖ ﺍﻟﻨﺪﺍﻣـﺔ‪،‬‬ ‫ﷲ ﺍﻟﻌﺼﻤ ﹶﺔ ﻭﺍﻟﺴﻼﻣﺔ‪ ،‬ﻣﻦ ‪‬ﺳﺮﹺﻳﺮ ‪‬ﺓ ﺃﻋ ﹶﻘ‪‬ﺒ ‪‬‬ ‫ﻧﺴﺄ ﹸﻝ ﺍ َ‬
‫ﺱ ﻭﻻ ﻏﲑ‪‬ﻩ‬ ‫ﷲ ﱂ ﻳﺸﺎﺭﹺﻛﻨﺎ ﰲ ﻋﻠﻤ‪‬ﻨﺎ ﻭﻣﺄﻛﻠ‪‬ﻨﺎ ﺇﻧﺴﺘﺎ ‪‬‬ ‫ﻭﺍﳊﻤ ‪‬ﺪ ِ‬
‫ﻣﻦ ﺃﻫ ﹺﻞ ﺍﻟﻀﻼﻝ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣـﺎ ﹴﻝ ﺇﻧـﺴﺘﺎﺱ ﺍﻟﻨـﺼﺮﺍﱐ‬
‫ﻚ ﺍﻟﺴﻮﻳ ‪‬ﺪ ﺍﻟﻨﺼﺮﺍﱐ ﻳﺜﲑﺍ ‪‬ﻥ ﺍﻟـﺸﻜﻮ ‪‬ﻙ‬ ‫ﻭﺟﺎﺋﺰ ﹸﺓ ﻧﻮﺑﻞ ﻣﻦ ﻣﻠ ‪‬‬
‫ﺸﺪ‪‬ﺓ‪ ،‬ﻭﻟﻜ ّﹺﻞ ﻣﻘﺎ ﹴﻡ ﺃﻳﻬﺎ ﺍﻷﻟﻮﺳ ‪‬ﻲ ﻣﻘـﺎﻝ‪ ،‬ﻓﻠـﻢ‬ ‫ﺣﻮﻟﹶﻚ ﻭﺑ ‪‬‬
‫ﻳﻨﻔﻌﻚ ﺻﺤﺒ ﹸﺔ ﺃﻋﺪﺍ ِﺀ ﺍﻟﺪﻳ ﹺﻦ ﺍﳌﻨﺎﺣﻴﺲ‪ ،‬ﻭﻻ ﺗﺴﻮﻳ ‪‬ﺪ ﺍﻟﻘﺮﺍﻃﻴﺲ‪.‬‬

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‫ﻛﻴﻒ ﺻﺎﻍ ﻓﻜﺮ‪‬ﻛﻢ ﺃﻋﺪﺍ ُﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻣﺎ ﻛـﺎﻥ ﻓـﻴﻜﻢ‬
‫ﺖ ﻭﲨﺎ ﹸﻝ ﺍﻟﺪﻳ ﹺﻦ ﺍﻷﻓﻐﺎﱐ ﺍﻟﺬﻱ ﺃﺭﺍ ‪‬ﺩ ﻫﺪ ‪‬ﻡ‬ ‫ﻣ‪‬ﺴﻜ ﹲﺔ ﻣﻦ ﻋﻘ ﹴﻞ ﺃﻧ ‪‬‬
‫ﺍﳋﻼﻓ ‪‬ﺔ ﺍﻹﺳﻼﻣﻴ ‪‬ﺔ ﲞﻼﻓ ‪‬ﺔ ﺟﺪﻳﺪ ‪‬ﺓ ﻫﻮ ﺭﺃﺳ‪‬ﻬﺎ ﺑﺪﻋ ﹴﻢ ﺭﻭﺳـ ّﹴﻲ‬
‫ﻭﻛﻴﻒ ﺍﺟﺘﻤﻊ ﰲ ﻧﻈﺮﹺﻩ ﻫﺬﺍ ‪‬ﻥ ﺍﻟﻨﻘﻴﻀﺎﻥ‪ ،‬ﻭﺗﻠﻤﻴﺬﹸﻩ ﻭﻣﺮﻳـﺪ‪‬ﻩ‬
‫ﳏﻤﺪ ﻋﺒﺪﻩ ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﺍﳌﻌﺠﺰﺓ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﰒ ﻳﺮﻯ ﺍﻟﻜﺮﺍﻣ ﹶﺔ‬
‫ﺍﳋﺎﺻ ﹶﺔ ﺑﺎﻷﻭﻟﻴﺎ ِﺀ ﺍﻟﺼﺎﳊﲔ ﺟﺎﺋﺰ ﹰﺓ ﻟﻜ ّﹺﻞ ﻣﺴﻠ ﹴﻢ ﻣﻬﻤﺎ ﻛـﺎﻥ‬
‫ﺣﺎﻟﹸﻪ‪ ،‬ﻭﻳﻘﻮﻝ ﻋﻦ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺇ‪‬ﺎ ﺟﺎﺀﺕ ﺑﺎﻟﺘﺴﺎﻣ ﹺﺢ ﻭﻫﺠـ ﹺﺮ‬
‫ﺕ ﺍﻟﺪﻧﻴﺎ ﺑﻴﻨﻤﺎ ﻗﺎﻡ ﺍﻹﺳﻼ ‪‬ﻡ – ﰲ ﻧﻈﺮﻩ ‪ -‬ﻋﻠﻰ ﺍﻟﻘـﻮﺓ‬ ‫ﻣﹶﻠﺬﹼﺍ ‪‬‬
‫ﻭﺍﻟﻌﻨﻒ ﻟﻌﻨﻪ ﺍﷲ ﻛﻢ ﻟﻪ ﻣﻦ ﺇﺑﻄﺎ ﹴﻝ ﻟﻠﺸﺮﻳﻌﺔ‪ ،‬ﰒ ﺗﻠﻤﻴﺬﹸﻩ ﳏﻤﺪ‬
‫ﱐ ﺃﻡ ﻣﺎﺳـﻮﱐ ﺃﻡ‬ ‫ﻑ ﻫﻞ ﻫﻮ ﻗﺎﺩﻳﺎ ﱞ‬ ‫ﺭﺷﻴﺪ ﺭﺿﺎ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺕ ﻫـﺬﺍ‬ ‫ﻒ ﺯ‪‬ﻭﺭ‪‬ﺍ ﺃﻡ ﻣﺎﺫﺍ‪ ،‬ﻭﻣ‪‬ﻦ ﻃﺎﻣ‪‬ﺎ ‪‬‬
‫ﺐ ﻧﻔﺴ‪‬ﻪ ﺇﱃ ﺍﻟﺴﻠ ‪‬‬ ‫ﺴ ‪‬‬
‫ﻳﻨ ‪‬‬
‫ﻉ ﺑﺄ ﱠﻥ ﺍﻟﺪﻋﻮ ﹶﺓ ﺍﻟﻮﻫﺎﺑﻴ ﹶﺔ‬
‫ﺏ ﻟﻪ ﻣﻄﺒﻮ ﹴ‬
‫ﺍﻟﺮﺟ ﹺﻞ ﺃﻧ‪‬ﻪ ﻳﻘﻮ ﹸﻝ ﰲ ﻛﺘﺎ ﹴ‬
‫ﻋﻨﺪﻣﺎ ﻇﻬﺮﺕ ﰲ ﳒ ‪‬ﺪ ﻛﺎﻧﺖ ﻏ ‪‬ﲑ ﺗﻜﻔﲑﻳ ‪‬ﺔ ﰒ ﻳﻨﻘﻞ ﺑﻨﻔـﺴِﻪ‬
‫ﻋﻦ ﺍﳉﺒ‪‬ﺮﰐ ﺃﻥ ﺍﻟﻮﻫ‪‬ﺎﺑﹺﻴّﲔ ﻛﺎﻧﻮﺍ ﻗﺒ ﹶﻞ ﺍﻟﺘﻘـﺪ ﹺﻡ ﺇﱃ ﺍﻟﻘﺘـﺎ ﹺﻝ‬
‫ﺏ‬
‫ﺶ ﺗﺎﺑ ﹴﻊ ﻟﻠﺨﻼﻓـ ‪‬ﺔ‪) :‬ﻫﹸﻠﻤ‪‬ـﻮﺍ ﺇﱃ ﺣـﺮ ﹺ‬ ‫ﻳﻘﻮﻟﻮﻥ ﻋﻦ ﺟﻴ ﹺ‬
‫ﻁ‬ ‫ﲔ ﺍﻟﺰﻧـﺎ ﻭﺍﻟﻠـﻮﺍ ﹶ‬ ‫ﲔ ﺍﻟﺬﹸﻗﻮ ﹶﻥ ﺍﳌـﺴﺘﺤﻠ ‪‬‬ ‫ﺤ‪‬ﻠّﻘ ‪‬‬
‫ﺍﳌﺸﺮﻛﲔ ﺍ ﹸﳌ ‪‬‬
‫ﺍﻟﺸﺎﺭﺑﲔ ﺍﳋﻤﻮ ‪‬ﺭ‪...‬ﰒ ﻛﺸﻔﻮﺍ ﻋﻦ ﻛﺜ ﹴﲑ ﻣﻦ ﻗـﺘﻼﻫﻢ )ﺃﻱ‬

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 ‫ﺶ ﺍﳋﻼﻓ ‪‬ﺔ( ﻓﻮﺟﺪﻭﻫﻢ ﻏ ‪‬ﲑ ﳐﺘﻮﻧﲔ(‪.‬ﺍ‪.‬ﻫــ‪ .‬ﻛـﻼﻡ‬ ‫ﺟﻴ ﹺ‬
‫ﺍﳉﱪﰐ‪ ،‬ﰒ ‪‬ﻳﻌ ‪‬ﻘﺒ‪‬ﻪ ‪‬ﺬﺍ‪) :‬ﻭﻓﻴﻪ ﻣﻦ ﻓﻈﺎﺋ ﹺﻊ ﺍﻟﻌﺴﻜ ﹺﺮ ﻭﻓﻮﺍﺣﺸ‪‬ﻪ‬
‫ﺐ ﻫـﻮ‬ ‫ﻣﺎ ﻻ ﺣﺎﺟ ﹶﺔ ﺇﱃ ﺫﻛﺮﻩ(‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﻣﺎ ﻳ‪‬ـﺜ ‪‬ﲑ ﺍﻟﻌﺠ‪‬ـ ‪‬‬
‫ﻱ ﲡﺪﻳ ‪‬ﺪ ﻟﻠﺴﻠﻔ‪‬ﻴ ‪‬ﺔ‬
‫ﺕ ﺍﻟﻌﺴﺎﻛ ﹺﺮ ﺍﳌﻐﻠﱠﻈ ‪‬ﺔ ﻓﺄ ‪‬‬
‫ﻛﺸﻔﹸﻬﻢ ﻋﻦ ﻋﻮﺭﺍ ‪‬‬
‫ﺕ ﻣﻐﻠﱠﻈـ ‪‬ﺔ‬ ‫ﻒ ﻋﻦ ﻋﻮﺭﺍ ‪‬‬ ‫ﻱ ﳏﺎﺭﺑ ‪‬ﺔ ﻟﻠﺸﺮ ‪‬ﻙ ﰲ ﺍﻟﻜﺸ ‪‬‬ ‫ﻫﺬﺍ ﻭﺃ ‪‬‬
‫ﻟﻸﻣﻮﺍﺕ‪ ،‬ﺃﺗﻠﻮﻣﻮ ﹶﻥ ﺍﳋﻼﻓ ﹶﺔ ﻋﻠﻰ ﺍﳉﻬﺎ ﹺﻝ ﰲ ﺟﻴﺸ‪‬ﻬﺎ ﻭﻗـﺪ‬
‫ﺖ ﴰﻠ‪‬ﻬﺎ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺍﺳﺘﻌﺎﻧﺖ ﺑﻜ ّﹺﻞ‬ ‫ﺳﺎﳘﺘ‪‬ﻢ ﰲ ﻫﺪﻣ‪‬ﻬﺎ ﻭﺗﺸﺘﻴ ‪‬‬
‫ﻒ‬ ‫ﻣﺴﻠ ﹴﻢ ﺍﻧﺘﻘﺼﺘ‪‬ﻤﻮﻫﺎ‪ ،‬ﻓﺎﻧﻈﺮﻭﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺎﺋ ‪‬ﻪ ﺍﻟﺬﻱ ﺧـﺎﻟ ‪‬‬
‫ﺕ ﻓﻼ ﻫﻮ ﳏﻤ ‪‬ﺪ ﻭﻻ ﻫﻮ ﺭﺷـﻴ ‪‬ﺪ ﻭﻻ ﻫـﻮ‬ ‫ﺍﲰ‪‬ﻪ ﺛﻼﺙﹶ ﻣﺮﺍ ‪‬‬
‫ﻒ ﻫﺬﻩ ﺍﻟﻘﺼ ﹶﺔ ﺑﺄ‪‬ﺎ ﺑﺮﻭﺍﻳ ‪‬ﺔ ﻋﺪ ﹴﻝ ﺛﻘ ‪‬ﺔ ﻋﻦ ﺷﻬﻮ ‪‬ﺩ‬ ‫ﺭﹺﺿﺎ‪ ،‬ﻭﻳﺼ ‪‬‬
‫ﺕ‬
‫ﻋ‪‬ﻴﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﺎﻫ ﹸﻞ ﻳﻌﺘ ‪‬ﱪ ﺍﳋ‪‬ﺘﺎ ﹶﻥ ﻣﻦ ﺍﻟﻔﻈﺎﺋ ﹺﻊ ﺃﻭ ﺍﳌﻨﻜﹶـﺮﺍ ‪‬‬
‫ﺐ ﺃﻥ‬
‫ﻚ ﻏ ‪‬ﲑ ﻭﺍﺟﺐﹴ‪ ،‬ﻟﻜﻦ‪ ‬ﺍﻷﻋﺠ ‪‬‬
‫ﻭﻫﻮ ﺳﻨ ﹲﺔ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﻣﺎﻟ ‪‬‬
‫ﺶ‬
‫ﻒ ﺟﻴ ﹺ‬
‫ﺖ ﻋﻨﻪ ﻫﻮ ﻭﺻ ‪‬‬
‫ﺚ ﻫﺬﺍ ﺍﻟﺮﺟ ﹺﻞ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺴ ﹶﻜ ‪‬‬
‫ﺧ‪‬ﺒ ﹶ‬
‫ﺶ‬
‫ﺏ ﻓﻮﺍﺣ ‪‬‬
‫ﺍﳋﻼﻓ ‪‬ﺔ ﺍﻹﺳﻼﻣﻴ ‪‬ﺔ ﺑﺄﻧﻪ ﻓﺎﺳ ‪‬ﻖ ﻋﺴﺎﻛﺮ‪‬ﻩ ﺃﺻﺤﺎ ‪‬‬
‫ﺐ ﻫﺬﺍ ﺍﻟﺘﺎﺋ ‪‬ﻪ ‪‬ﻭﻟ‪‬ﻴ ‪‬ﺪ ﺍﳌﺎﺳﻮﻧ‪‬ﻴ ‪‬ﺔ ﻇﻨ‪‬ـﻪ‬ ‫ﻒ ﻳ‪‬ﻨﺼ‪‬ﺮﻭﻥ؟ ﱠﰒ ﻳﻨ ‪‬‬
‫ﺴ ‪‬‬ ‫ﻓﻜﻴ ‪‬‬
‫ﰐ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻟﻜﻦ ﱂ ﻳﻨﻘﻞ ﻣـﺎ‬
‫ﰐ ﻓﺠﻌ ﹶﻞ ﻇﻨ‪‬ﻪ ﻇ ‪‬ﻦ ﺍﳉﱪ ّﹺ‬
‫ﺇﱃ ﺍﳉﺒ‪‬ﺮ ّﹺ‬
‫ﺕ ﻭﻣﻌﻪ ﻋﺴﺎﻛ ‪‬ﺮ‬
‫ﻗﺎﻟﻪ ﺍﳉﱪﰐ ﺃﻳﻀ‪‬ﺎ‪) :‬ﻓﻮﺍﻓﺎﻫﻢ ﺷﻴ ‪‬ﺦ ﺍﳊﻮﻳﻄﺎ ‪‬‬

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‫ﺲ ﻭﻭﻗﻊ ﺑﻴﻨ‪‬ﻬﻢ ﺍﻟﻘﺘﺎ ﹸﻝ ﻭﺍﻟﻨﺠﺪﻳ‪‬ﻮﻥ‬
‫ﻕ ﺍﻟﺸﻤ ﹺ‬
‫ﻭﻃﻮﺍﺋﻔﹸﻪ ﻗﺒ ﹶﻞ ﺷﺮﻭ ﹺ‬
‫ﺏ ﻋـﻦ ﻫﺰﳝـ ‪‬ﺔ‬ ‫ﻳﻘﻮﻟﻮﻥ ﻫﺎﻩ ﻳﺎ ﻣﺸﺮﻛﻮﻥ ﻭﺍ ﹶﳒﹶﻠ ‪‬‬
‫ﺖ ﺍﳊـﺮ ‪‬‬
‫ﺍﻟﻨﺠﺪﹺﻳّﲔ ﻭﻏﹺﻨﻤ‪‬ﻮﺍ ﻣﻨﻬﻢ ﳓﻮ ﺳﺒﻌﲔ ‪‬ﻫﺠﹺﻴﻨ‪‬ﺎ ﻣﻦ ﺍ ﹸﳍﺠ ﹺﻦ ﺍﳉﻴﺎ ‪‬ﺩ‬
‫ﺏ ﺑﻴﻨ‪‬ﻬﻢ ﻣﻘﺪﺍ ‪‬ﺭ ﺳﺎﻋﺘﲔ(‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﺖ ﺍﳊﺮ ‪‬‬
‫ﺕ ﻭﻛﺎﻧ ‪‬‬ ‫ﳏﻤ‪‬ﻠ ﹰﺔ ﺃﺩﻭﺍ ‪‬‬
‫ﺡ‬‫ﻛﻼﻡ ﺍﳉﱪﰐ‪ ،‬ﻓﻬﻞ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﻹﺳﻼ ﹺﻡ ﻭﻋﻠـﻰ ﺍﻟـﺼﻼ ﹺ‬
‫ﻱ ﻫﺬﺍ ﺍﻟﺘﺎﺋـﻪ؟‬ ‫ﻳﻮﻣ‪‬ﻬﺎ ﻋﻨﺪﻣﺎ ﻫﺰﻣﻮﻫﻢ ﻭﺍﻧﺘﺼﺮﻭﺍ ﻋﻠﻴﻬﻢ ﺑﺮﺃ ﹺ‬
‫ﺴ ‪‬ﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﻗﺎﺣـ ‪‬ﺔ ﰲ ﲢﺪﻳـ ‪‬ﺪ‬ ‫ﻒﳚ‪‬‬ ‫ﺖ ﺷ‪‬ﻌﺮﻱ ﻛﻴ ‪‬‬ ‫ﻭﻟﻴ ‪‬‬
‫ﺶ ﺍﳋﻠﻴﻔ ‪‬ﺔ ﻓﺎﺳﻘﹰﺎ ﺃﻡ ﻏ ‪‬ﲑ ﻓﺎﺳﻖﹴ‪ ،‬ﻫـﺬﺍ ﻃﻌـ ‪‬ﻦ ﰲ‬ ‫ﻛﻮ ‪‬ﻥ ﺟﻴ ﹺ‬
‫ﻑ ﺍﺣﺘﻘﺎ ﹺﺭ‬ ‫ﲔ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺳﻮﻯ ﻗﺬ ‪‬‬ ‫ﺶ ﺧﻠﻴﻔ ‪‬ﺔ ﺍﳌﺴﻠﻤ ‪‬‬‫ﺟﻴ ﹺ‬
‫ﰐ‬
‫ﺱ ﻟﻜﻔﺎﻩ ﺿﻼﻻﹰ‪ ،‬ﻭﻫﺬﺍ ﺍﳉـﱪ ﱡ‬
‫ﺶ ﰲ ﺻﺪﻭ ﹺﺭ ﺍﻟﻨﺎ ﹺ‬
‫ﻫﺬﺍ ﺍﳉﻴ ﹺ‬
‫ﺖ‬
‫ﺍﻟﺬﻱ ﺗﺼﻔﹸﻪ ﺑﺄﻧﻪ ﺛﻘﺔ ﻫﻞ ﺗﻘﻮﻝ ﺑﺄﻧﻪ ﺛﻘ ﹲﺔ ﺃﻳﻀ‪‬ﺎ ﻋﻨﺪﻣﺎ ﺃﺛﺒ ‪‬‬
‫ﻟﻚ ﺃﻥ ﺍﻟﺪﻋﻮ ﹶﺓ ﺍﻟﻨﺠﺪﻳ ﹶﺔ ﺗﻜﻔﲑﻳ ﹲﺔ ﻭﻟﻴﺴﺖ ﺳـﻠﻔﻴ ﹰﺔ ﻛﻤـﺎ‬
‫ﺏ ﺍﻟﻌﻠـ ﹺﻢ‬
‫ﺚ ﲰﻮﻣ‪‬ﻚ ﻷﺻﺤﺎ ﹺ‬
‫ﲢﺎﻭﻝ ﺃﻧﺖ ﺃﻥ ﺗﺼ ﹺﻮّﺭ‪‬ﻫﺎ ﻭﺗ‪‬ﺒ ﹶ‬
‫ﻚ ﻋﻠﻰ ﻛﹸـﺮ ‪‬ﻩ‬
‫ﺍﻟﻘﻠﻴﻞ‪ ،‬ﺗﺒ‪‬ﺎ ﻟﻠﻤﺎﺳﻮﻧﻴ ‪‬ﺔ ﺍﻟﱪﻳﻄﺎﻧﻴ ‪‬ﺔ ﺍﻟﱵ ﺃﻧﺸﺄﺗ ‪‬‬
‫ﺍﻟﺴﻠ ﹶﻄ‪‬ﻨ ‪‬ﺔ ﺍﳌﺒﺎﺭ‪‬ﻛ ‪‬ﺔ ﺍﳊﻘﱠ ‪‬ﺔ ﻭﺗﺒ‪‬ﺎ ﻟﻚ‪.‬‬

‫ﺐ ﺍﳊ ّﹺﻖ ﺭﲪﻚ ﺍﷲ ﺃ ﹼﻥ ﻣﻦ ﺃﻗﺒ ﹺﺢ ﺗﺪﻟﻴﺴﺎﺗ‪‬ﻪ‬

‫ﻭﺍﻋﻠﻢ ﻳﺎ ﻃﺎﻟ ‪‬‬
‫ﲔ ﺟﺎﺀﻭﺍ ﳍﺪ ﹺﻡ ﺍﻟـﺸﺮ ‪‬ﻙ ﺇﱃ‬
‫ﻭﺗﻀﻠﻴﻼﺗ‪‬ﻪ ﺃﻧﻪ ﻳﻘﻮﻝ ﺑﺄ ﹼﻥ ﺍﻟﻮﻫ‪‬ﺎﺑّﹺﻴ ‪‬‬
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 ‫ﺃﻥ ﺍﺳﺘ‪‬ﻮﻟﹶﻮﺍ ﻋﻠﻰ ﺍﳌﺪﻳﻨ ‪‬ﺔ ﻭﻏﲑﹺﻫﺎ ﻣﻦ ﺍﳊﺠﺎﺯﹺ‪ ،‬ﻓﺎﻧﻈﹸﺮ ﺇﱃ ﻫﺬﺍ‬
‫ﺚ ﺍﻟﻄﻮﻳ‪‬ـ ‪‬ﺔ‬
‫ﺍﳌﺒﺘﺪ‪‬ﻉ ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﳏﺎﺭﺑ ﹶﺔ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺃﻣ‪‬ﺎ ‪‬ﻋﻠ‪‬ﻢ ﺧﺒﻴ ﹸ‬
‫ﻫﺬﺍ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﺍﳌﺪﻳﻨ ﹸﺔ ﺗﻨﻔﻲ ‪‬ﺧ‪‬ﺒﺜﹶﻬﺎ ﻛﻤﺎ‬
‫ﲑ ﺍﳋﺒ‪‬ﺚ( ﺭﻭﺍﻩ ﻣﺎﻟﻚ‪ ،‬ﻓـﻤ‪‬ﻌﺎﺫ ﺍ ِ‬
‫ﷲ ﺃﻥ ﻳﻜـﻮ ﹶﻥ‬ ‫ﻳﻨﻔﻲ ﺍﻟ ‪‬ﻜ ‪‬‬
‫ﺍﻟﺸﺮ ‪‬ﻙ ﻣﺴﺘﻘﺮ‪‬ﺍ ﻓﻴﻬﺎ ﺣﱴ ﳚﻲ َﺀ ﺍﻟﻨﺠﺪﻳﻮﻥ ﻟﻴﺒ ‪‬ﻄﻠﹸﻮﻩ‪ ،‬ﺗﺒ‪‬ﺎ ﻟﻚ‬
‫ﻳﺎ ﻏ ‪‬ﲑ ﺍﻟﺮﺷﻴ ‪‬ﺪ ﻭﻏ ‪‬ﲑ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﳛﻀﺮﱐ ﰲ ﺣ ‪‬ﻘّﻪ ﺍﻵﻥ ﻗـﻮ ﹸﻝ‬
‫ﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﺇﱐ ﺃﺭﻯ ﺍﻟـﺮﺟ ﹶﻞ‬ ‫ﺳّﹺﻴﺪ‪‬ﻧﺎ ﻋﻤ ‪‬ﺮ ﺑ ﹺﻦ ﺍﳋﻄﺎ ﹺ‬
‫ﻂ ﻣﻦ ﻋ‪‬ﻴﻨﹺﻲ(‪.‬‬‫ﻓﺄ‪‬ﺗ ‪‬ﻬ‪‬ﻴﺒ‪‬ﻪ ﻓﺈﺫﺍ ﺗﻜﻠﱠﻢ ﺳﻘ ﹶ‬
‫ﲔ ﺟﺎﺀﻭﺍ ﳍـﺪ ﹺﻡ‬ ‫ﺇ ﹼﻥ ﻣﻦ ﺃﻛﱪ ﻛﺬﺑﺎﺗ‪‬ﻪ ﻗﻮﻟﹸﻪ ﺑﺄ ﹼﻥ ﺍﻟﻨﺠﺪﻳ ‪‬‬
‫ﺏ‬‫ﺍﻟﺸﺮﻙ‪ ،‬ﻓﻤﺎﺫﺍ ﻳﻔﻌ ﹸﻞ ‪‬ﺬﺍ ﺍﻟﻨﺺ ﻋﻦ ﳏﻤ ‪‬ﺪ ﺑﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﻮﻫﺎ ﹺ‬
‫ﻒ‬
‫ﺏ "ﻣـﱳ ﻛـﺸ ‪‬‬ ‫ﺭﺃﺱ ﻫﺬﻩ ﺍﻟﺪﻋﻮ ‪‬ﺓ ﺍﻟﺘﻜﻔﲑﻳ ‪‬ﺔ ﰲ ﻛﺘـﺎ ﹺ‬
‫ﺍﻟﺸﺒﻬﺎﺕ"‪:‬‬
‫ﻒ ﻣﻦ ﺷﺮ ‪‬ﻙ ﺃﻫ ﹺﻞ ﺯﻣﺎﻧﹺﻨﺎ"‬
‫ﲔ ﺃﺧ ‪‬‬
‫"ﻓﺎﻋﻠﻢ ﺃ ﹼﻥ ﺷ‪‬ﺮ ‪‬ﻙ ﺍﻷ ‪‬ﻭ‪‬ﻟ ‪‬‬

‫ﺖ ﺃﻥﱠ ﺍﻟﺬﻳ ‪‬ﻦ ﻗﺎﺗﻠﻬ‪‬ﻢ ﺭﺳـﻮ ﹸﻝ ﺍﷲ‬

‫ﻭﻳﻘﻮﻝ‪) :‬ﺇﺫﺍ ﲢﻘﱠﻘ ‪‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺻﺢ‪ ‬ﻋﻘﻮ ﹰﻻ ﻭﺃﺧﻒ‪ ‬ﺷﺮﻛﹰﺎ ‪(...‬‬

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‫ﺣﱴ ﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ ﺃﲪﺪ ﺑﺎﴰﻴﻞ ﰲ ﻛﺘﺎﺏ )ﻛﻴﻒ ﻧﻔﻬ ‪‬ﻢ‬
‫ﺐ ﺃﻛﺜـ ‪‬ﺮ‬
‫ﺐ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺃﺑﻮ ﺟﻬ ﹴﻞ ﻭﺃﺑﻮ ﳍ ﹴ‬
‫ﺍﻟﺘﻮﺣﻴﺪ(‪ :‬ﻋﺠﻴ ‪‬‬
‫ﺺ ﺇﳝﺎﻧ‪‬ﺎ ﺑﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺘﻮﺳـﻠﻮ ﹶﻥ‬
‫ﺗﻮﺣﻴﺪ‪‬ﺍ ﻭﺃﺧ ﹶﻠ ‪‬‬
‫ﺑﺎﻷﻭﻟﻴﺎ ِﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﻳﺴﺘﺸﻔﻌﻮﻥ ‪‬ﻢ ﺇﱃ ﺍﷲ‪.‬ﺍﻧﺘﻬﻰ‬

‫ﻓﻤﺤﺎﺭﺑ ﹸﺔ ﺍﻟﺸﺮ ‪‬ﻙ ﻛﻠﻤ ﹸﺔ ﺣ ّﹴﻖ ﺃﹸﺭﻳ ‪‬ﺪ ‪‬ـﺎ ﺍﻟﺒﺎﻃـﻞﹸ‪ ،‬ﻷ ﹼﻥ‬
‫ﺍﻟﺘﻜﻔ ‪‬ﲑ ﻫﻨﺎ ﻭﻗ ‪‬ﻊ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻟﻜﻦ ﺃﲪﺪ ﺑﺎﴰﻴﻞ ﺍﳉﺎﻫﻞ‬
‫ﱂ ﻳﺪ ﹺﺭ ﺃﻥ ﺍﻟﺬﻳﻦ ﻛﻔﹼﺮﻫﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﲰـﺎﻫﻢ "ﻣـﺴﻠﻤﲔ"‬
‫ﻓﻜﻴﻒ ﺍﺳﺘﻘﺎﻡ ﻟﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﷲ ﰲ ﺧﻠﻘ‪‬ﻪ ﺷ‪‬ﺌﻮﻥ‪.‬‬
‫ﺕ ﺃ ﹼﻥ ﺻـﺎﺣﺒ‪‬ﻬﻢ ﺃﺑـﺎ ﺍﳊـﺴﻦ‬ ‫ﺐ ﺍﳌﻤﻘﻮ ‪‬‬ ‫ﻭﻣ ‪‬ﻦ ﺍﻟﻌﺠﻴ ﹺ‬
‫ﺏ ﻭﺍﻹﺳﻼﻡ" ﺑﺄﻥ ﻟـﻮﺭﺍﻧﺲ‬ ‫ﺍﻟﻨﺪﻭﻱ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﹺﻪ "ﺍﻟﻌﺮ ‪‬‬
‫ﻒ‬
‫ﺏ ﻓﺜﺎﺭ ﺍﻟﺸﺮﻳ ‪‬‬‫ﺍﻟﺪﺍﻫﻴ ﹶﺔ ﻗﺎﻡ ﺑﺪﻭﺭﹺﻩ ﻓﺄﺷﻌﻞ ﺍﳊﻤﺎﺱ ﰲ ﺍﻟﻌﺮ ﹺ‬
‫ﲔ ﰲ ﺍﳊﺠﺎﺯ ﻭﺃﻫ ﹺﻞ ﺍﻟﺸﺎﻡ ﰲ ﺍﻟﺸﺎﻡ ﻋﻠﻰ "ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺔ‬ ‫ﺣﺴ ‪‬‬
‫ﺍﻟﻌﺜﻤﺎﻧﻴﺔ"‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻛﱪﻯ ﺍﳌﻌﺎﺭ ‪‬ﻙ ﺑﲔ ﺍﳋﻼﻓ ‪‬ﺔ ﻭﺍﻟﻮﻫﺎﺑﻴﲔ‬
‫ﻓﻘﺪ ﺃﺗﻌﺒﻮﺍ ﺍﳋﻼﻓ ﹶﺔ ﻭﺍﳌﺴﻠﻤﲔ ﺑﺸﻴﻄﻨﺘ‪‬ﻬﻢ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ "ﻫﺎﻩ‬
‫ﻳﺎ ﻣﺸﺮﻛﻮﻥ" ﻭﻳﻘﺘﻠﻮﻥ ﻭﻳﺴﻔ‪‬ﻜﻮﻥ ﻭﻳﺴﺘﺒﻴﺤﻮﻥ ﻭﳚﺎﻫـﺪﻭﻥ‬
‫ﰲ ﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻋﻨﺪﻫﻢ – ﻭﻫﻢ ﳓﻦ ﺃﻫ ﹶﻞ ﺍﻟﺴﻨﺔ – ﻓﻠﻤﺎﺫﺍ‬

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 ‫ﺱ ﻭﺗﻐﻄﻲ ﺍﳊﻘﻴﻘﺔ؟‬
‫ﻱ ﺗﻀّ‪‬ﻠ ﹸﻞ ﺍﻟﻨﺎ ‪‬‬
‫ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻟﻨﺪﻭ ‪‬‬
‫ﺃﻻ ﺗﺴﺘﺤﻴﻲ ﻣﻦ ﻗﻮﻝ "ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ" ﺃﻡ ﺃﻧﺖ‬
‫ﺗﺮﻯ ﺃﻥ ﺳﹺﻴّﺪﻱ ﺍﳋﻠﻴﻔ ﹶﺔ ﺍﻟﺴﻠﻄﺎ ﹶﻥ ﻋﺒ ‪‬ﺪ ﺍﳊﻤﻴ ‪‬ﺪ ﺍﻟﺜﺎﱐ ﻓﻤـﻦ‬
‫ﺏ ﺍﻷﻳﺎﺩﻱ ﺍﻟﺒﻴﻀﺎ ِﺀ ﰲ ﺇﻧﻔﺎ ‪‬ﺫ ﺷﻮﻛ ‪‬ﺔ ﺍﻹﺳﻼ ﹺﻡ‬ ‫ﻗﺒﻠﹶﻪ ﻣﻦ ﺃﺻﺤﺎ ﹺ‬
‫ﺏ ﺍﻷﻋﺪﺍ ِﺀ ﺭﻋﻮﻧ ﹰﺔ ﻭﻣﺼﻠﺤ ﹰﺔ ﺷﺨﺼﻴﺔﹰ؟ ﻭﳌﺎﺫﺍ ﲤﺪﺣﻬﻢ‬ ‫ﰲ ﻗﻠﻮ ﹺ‬
‫ﷲ ﻭﲣ‪‬ﺘﻤ‪‬ﻬـﺎ‬ ‫ﺖ ﰲ ﺳﺒﻴﻞ ﺍ ِ‬‫– ﻋﻠﻰ ﺃ‪‬ﻢ ﺇﻣﱪﺍﻃﻮﺭﻳﺔ – ﻗﺎﺗﹶﻠ ‪‬‬
‫ﻼﺗ‪‬ﻬﺎ( ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎﷲ‪ ،‬ﻓﻤﺎ ﻫﻲ ﻋﻠ ﹸﺔ ﺃﺳـﻴﺎﺩ‪‬ﻧﺎ‬
‫ﺑﻘﻮﻟﻚ )ﻋﻠﻰ ‪‬ﻋ ﹼ‬
‫ﺖ ﺗﺮﻯ ﺃﻧـﻪ‬ ‫ﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ؟ ﺃﻡ ﻛﻨ ‪‬‬ ‫ﲔ ﺍﻟﻌﺜﻤﺎﻧﻴ ‪‬‬
‫ﺍﻟﺴﻼﻃ ﹺ‬
‫ﺐ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎ ‪‬ﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﺃﻥ‬ ‫ﳚ ‪‬‬
‫ﻳﺒﻴ ‪‬ﻊ ﻓﻠﺴﻄﲔ ﻟﻠﻴﻬﻮ ‪‬ﺩ ﻭﺃﻧ‪‬ﻪ ﺃﺧﻄﺄ ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪) :‬ﻟﻮ ﻭﺯﻧﻮﺍ ﱄ‬
‫ﱪ ﻣﻨﻬﺎ(؟ ﻓﺎﻟﻌﻠ ﹸﺔ ﻓﻴﻚ ﺃﻧﺖ‬
‫ﻓﻠﺴﻄﲔ ﺫﻫﺒ‪‬ﺎ ﻣﺎ ﲣﻠﻴﺖ ﻋﻦ ﺷ ﹴ‬
‫ﻱ ﻭﻗﺪ ﻗﻴﻞ ﻗﺪﳝ‪‬ﺎ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻨﺪﻭ ‪‬‬

‫ﺺ‬
‫ﻚ ﻣ ﹶﺬﻣ‪‬ﱵ ﻣﻦ ﻧﺎﻗ ﹴ‬
‫ﻭﺇﺫﺍ ﺃ‪‬ﺗ ‪‬ﺘ ‪‬‬

‫ﻓﻬﻲ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﱄ ﺑﺄﱐ ﻛﺎﻣ ﹸﻞ‬

‫ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﺍﻟﻮﻫﺎﺑﻴ ﹸﺔ ﻫﺬﻩ ﺍﻟـﺪﻋﻮ ﹸﺓ ﺍﻟـﺸﻤﻮﻟ‪‬ﻴ ﹸﺔ ﰲ‬
‫ﺍﻟﺘﻜﻔ ﹺﲑ ﻏ ‪‬ﲑ ﺗﻜﻔﲑﻳ ‪‬ﺔ ﻋﻨﺪ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ‪ ،‬ﻟﻜﻦ ﻗﺪ ﺃﺳﻔﹶﺮ‬
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 ‫ﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻦ ﻛﺬﹺﺑﻪ‪.‬‬

‫ﻱ ﻓﻴﻨﻌﺘ‪‬ﻪ ﺑﺄﻧـﻪ‬
‫ﺐ ﻓﻜ ‪‬ﺮ ﻫﺬﺍ ﺍﻷﺧ ﹺﲑ ﺍﻟﻘﺮﺿﺎﻭ ‪‬‬
‫ﰒ ﻳ‪‬ﺴﺘﻘ ‪‬ﻄ ‪‬‬
‫ﺏ ﻓﻜ ﹴﺮ‬ ‫"ﺍﻹﻣﺎ ‪‬ﻡ ﺍ‪‬ﺘﻬ ‪‬ﺪ ﺍ‪ّ ‬ﺪ ‪‬ﺩ"‪ ،‬ﻭﺃﻣﺜﺎ ﹸﻝ ﻫﺬﺍ ﻛﺜﲑﻭﻥﹶ‪ ،‬ﺃﺻﺤﺎ ‪‬‬
‫ﺧﻄ ﹴﲑ ﺑﺪﻋﻮ‪‬ﻯ ﺍﻟﻨﻬـﻀ ‪‬ﺔ ﺍﻟﻔﻜﺮﻳـ ‪‬ﺔ )ﺍﳌﺎﺳـﻮﻧﻴﺔ( ﻓـ‪‬ﻴ ‪‬ﻐ ‪‬ﲑ‬
‫ﻑ‬‫ﺚ ﺍﳌﻌﺎ ﹺﺯ ‪‬‬ ‫ﻒ ﺣﺪﻳ ﹶ‬ ‫ﻱ ﻳ‪‬ﻀ ّ‪‬ﻌ ‪‬‬‫ﻱ ﻋﻠﻰ ﺻﺤﻴ ﹺﺢ ﺍﻟﺒﺨﺎﺭ ّﹺ‬ ‫ﺍﻟﻘﺮﺿﺎﻭ ‪‬‬
‫ﻅ ﻋﻠﻰ ﺍﺑ ﹺﻦ ﺣﺰ ﹴﻡ ﻭﺃﻧﻪ ﹶﻃ ‪‬ﻌ ‪‬ﻦ‬ ‫ﺗﻘﻠﻴﺪ‪‬ﺍ ﻻﺑ ﹺﻦ ﺣﺰ ﹴﻡ ﻣﻊ ﺇﻧﻜﺎ ﹺﺭ ﺍﳊﻔﺎ ‪‬‬
‫ﺲ ﺍﳌﺮﺃ ‪‬ﺓ ﺍﻷﺟﻨﺒﻴ ‪‬ﺔ ﺑﻐـ ﹺﲑ‬ ‫ﻓﻴ ‪‬ﻪ ﺍﻧﺘﺼﺎﺭ‪‬ﺍ ﳌﺬﻫﺒﹺﻪ ﺍﻟﺮﺩﻱﺀ‪ ،‬ﻭﳚﻴ ‪‬ﺰ ﳌ ‪‬‬
‫ﺖ ﻭﻳﻮﺍﻓـﻖ ﰲ‬ ‫ﻉ ﺍﻟﺜﺎﺑ ‪‬‬ ‫ﻕ ‪‬ﺬﺍ ﺍﻹﲨﺎ ‪‬‬ ‫ﺣﺎﺋ ﹴﻞ ﻭﻗﺪ ﲰ‪‬ﻌﺘ‪‬ﻪ‪ ،‬ﻓﻴﺨ ﹺﺮ ‪‬‬
‫ﺏ ﺍﳉﻬ ﹺﻞ ﻭﺍﻟﻔﻠﺴﻔ ‪‬ﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮ ﹶﻥ‬ ‫ﺏ ﺍﻟﺘﺤﺮﻳ ﹺﺮ( ﺣﺰ ‪‬‬ ‫ﻫﺬﺍ )ﺣﺰ ‪‬‬
‫– ﻭﻗﺎﳍﺎ ﱄ ﺃﺣ ‪‬ﺪ ﺳﻴﺎﺳّﹺﻴﻴﻬﻢ‪ :‬ﺻﺪ‪‬ﻗﲏ ﻳﺎ ﺃﺧﻲ‪ ،‬ﺑﺪﻭﻥ ﺍﳋﻼﻓ ‪‬ﺔ‬
‫ﺖ ﺃﹾﻟﻔﹰـﺎ‬ ‫ﺐ ﻋﻠﻰ ﺍﳌﺮ ِﺀ ﺷﻰ ٌﺀ ﻻ ﺻﻼ ﹲﺓ ﻭﻻ ﻏﲑ‪‬ﻫﺎ‪ ،‬ﺳﻜ ‪‬‬ ‫ﻻﳚ ‪‬‬
‫ﺖ ﺩﻫﺮ‪‬ﺍ ﻭﻧﻄ ‪‬ﻖ ﻛﻔﺮ‪‬ﺍ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣﻦ‬ ‫ﻭﻧﻄ ‪‬ﻖ ‪‬ﺧ ﹾﻠﻔﹰﺎ‪ ،‬ﺑﻞ ﺳﻜ ‪‬‬
‫ﺏ ﺍﻟﺘﺤﺮﻳ ﹺﺮ ﳛﺘﺠﻮ ﹶﻥ‬ ‫ﻫﺬﺍ ﺍﻟﻜﻔﺮﹺ ﺍﻟﺼﺮﻳﺢﹺ‪ ،‬ﻫﺆﻻ ِﺀ ﲨﺎﻋ ﹸﺔ ﺣﺰ ﹺ‬
‫ﺽ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ‪‬ﻭﺀَﺍ‪‬ﺗﻮ‪‬ﺍ‬
‫ﺑﺎﻵﻳ ‪‬ﺔ‪) :‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹺﺇ ﹾﻥ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﻷ ‪‬ﺭ ﹺ‬
‫ﻑ ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻮ‪‬ﺍ ‪‬ﻋ ﹺﻦ ﺍﹾﻟ ‪‬ﻤﻨﻜﹶـﺮ(‪ ،‬ﻭﱂ ﻳـﺪ ﹺﺭ‬ ‫ﺍﻟﺰ‪‬ﻛﺎ ﹶﺓ ‪‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ﺑﹺﺎﹾﻟﻤ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﻫﺆﻻ ِﺀ ﺍﻟﻀﺎﻟﹼﻮﻥ ﺃﻥ ﺍﻵﻳ ﹶﺔ ﰲ ﺍﻟﻜﻼ ﹺﻡ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﻣ ﹼﻜﻨ‪‬ﻬﻢ‬
‫ﷲ ﰲ ﻓﺘ ﹺﺢ ﺍﻟﺒﻼ ‪‬ﺩ ‪‬ﻧﺸ‪‬ﺮﻭﺍ ﺍﻹﺳﻼﻡ‪ ،‬ﻫﺬﺍ ﻣﻌﲎ ﺍﻵﻳﺔ ﻗﺎﻝ ﺍﻹﻣﺎﻡ‬ ‫ﺍُ‬
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 ‫ﺽ(‬‫ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﹺﻩ‪ :‬ﻭﻳﻌﲏ ﺑﻘﻮﻟﻪ‪) :‬ﹺﺇ ﹾﻥ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﻷ ‪‬ﺭ ﹺ‬
‫ﺇﻥ ﻭ ﱠﻃ‪‬ﻨﺎ ﳍﻢ ﰲ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻘﻬﺮﻭﺍ ﺍﳌﺸﺮﻛﲔ ﻭﻏﻠﺒﻮﻫﻢ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﺏ ﺭﺳﻮ ﹺﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺇ ﹾﻥ‬ ‫ﻭﻫﻢ ﺃﺻﺤﺎ ‪‬‬
‫ﺼﺮﻧﺎﻫﻢ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﻭﻗﻬﺮﻭﺍ ﻣﺸﺮ ‪‬ﻛﻲ ﻣﻜ ﹶﺔ‪ ،‬ﺃﻃﺎﻋﻮﺍ ﺍﷲ‪،‬‬ ‫ﻧ‪‬‬
‫ﻓﺄﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ ﲝﺪﻭﺩﻫﺎ‪) ،‬ﻭﺀﺍ‪‬ﺗ ‪‬ﻮﺍ ﺍﻟﺰﻛﺎﺓ( ﻳﻘﻮﻝ‪ :‬ﻭﺃﻋﻄﹶـﻮﺍ‬
‫ﻑ( ﻳﻘﻮﻝ‪:‬‬ ‫ﷲ ﻟﻪ ) ‪‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ﹺﺑﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺯﻛﺎ ﹶﺓ ﺃﻣﻮﺍ‪‬ﻟﻬﻢ ‪‬ﻣﻦ ﺟ ‪‬ﻌﹶﻠﻬﺎ ﺍ ُ‬
‫ﷲ ﻭﺍﻟﻌﻤ ﹺﻞ ﺑﻄﺎﻋ‪‬ﺘﻪ ﻭﻣﺎ ﻳﻌﺮﹸﻓﻪ ﺃﻫ ﹸﻞ‬ ‫ﺱ ﺇﱃ ﺗﻮﺣﻴ ‪‬ﺪ ﺍ ِ‬ ‫ﻭ ‪‬ﺩ ‪‬ﻋﻮﺍ ﺍﻟﻨﺎ ‪‬‬
‫ﺍﻹﳝﺎ ‪‬ﻥ ﺑﺎﷲ ) ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻮ‪‬ﺍ ‪‬ﻋ ﹺﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ﹺﺮ( ﻳﻘﻮﻝ‪ :‬ﻭ‪‬ﻧ ‪‬ﻬﻮﺍ ﻋﻦ ﺍﻟـﺸﺮ ‪‬ﻙ‬
‫ﺻﻴﻪ‪ ،‬ﺍﻟﺬﻱ – ﺃﻱ ﺍﳌﻨ ﹶﻜ ‪‬ﺮ‪ -‬ﻳﻨ ‪‬ﻜ ‪‬ﺮﻩ ﺃﻫ ﹸﻞ ﺍﳊ ّﹺﻖ‬ ‫ﺑﺎﷲ ﻭﺍﻟﻌﻤ ﹺﻞ ﲟﻌﺎ ‪‬‬
‫ﻭﺍﻹﳝﺎ ‪‬ﻥ ﺑﺎﷲ‪.‬ﺍﻧﺘﻬﻰ‬

‫ﺕ ﺍﻟـﺴّﹺﻴ ‪‬ﺪ‬
‫ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﻫ ﹺﻞ ﺍﻟﻌﻠ ﹺﻢ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺃﺧﱪ ‪‬‬
‫ﺐ ﺟـﺪ‪‬ﺍ‬ ‫ﷲ ﺗﻌﺠ‪‬ـ ‪‬‬ ‫ﺕﺍِ‬ ‫ﻱ ﻋﻠﻴﻪ ‪‬ﺭ ‪‬ﺣﻤ‪‬ﺎ ‪‬‬‫ﷲ ﺍﳍﺮﺭ ‪‬‬‫ﺍﻟ ‪‬ﻌﻼﱠﻣ ﹶﺔ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﻭﻗﺎﻝ ﱄ‪ :‬ﻗﻞ ﳍﻢ ﺍﻟﺮﺳﻮ ﹸﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘ ‪‬ﻲ ﻳﺪﻋﻮ‬
‫ﷲ ﻟـﻪ ﰲ ﺍﻷﺭﺽﹺ‪،‬‬ ‫ﺙ ﻋﺸﺮ ﹶﺓ ﺳﻨ ﹰﺔ ﻗﺒﻞ ﺃﻥ ﳝ ّ‪‬ﻜ ‪‬ﻦ ﺍ ُ‬
‫ﷲ ﺛﻼ ﹶ‬ ‫ﺇﱃ ﺍ ِ‬
‫ﺃﱂ ﻳﻜﻦ ﻭﺻﺤﺎﺑﺘ‪‬ﻪ ﻳ‪‬ﻘﻴﻤ‪‬ﻮ ﹶﻥ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺻ ‪‬ﺮﺡ ﺑﻜﻔ ﹺﺮ ﻗﺎﺋ ﹺﻞ ﻫﺬﺍ‬
‫ﺹ ﻛﻔ ‪‬ﺮ‬‫ﺏ ﺍﻟﻘﺮﺀﺍﻥ ﻭﻳﺮ ‪‬ﺩ ﺍﻟﻨﺺ‪ ،‬ﻭﺭ ‪‬ﺩ ﺍﻟﻨﺼﻮ ﹺ‬ ‫ﺍﻟﻘﻮ ﹺﻝ ﻷﻧ‪‬ﻪ ﻳﻜﺬ ‪‬‬

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‫ﻋﻨﺪ ﺃﻫ ﹺﻞ ﺍﳊﻖّﹺ ﻛﻤﺎ ﻗـﺎﻝ ﺍﻹﻣـﺎ ‪‬ﻡ ﺍﻟﻨـﺴﻔ ‪‬ﻲ ﰲ ﻋﻘﻴﺪﺗ‪‬ـﻪ‬
‫ﺍﳌﺸﻬﻮﺭﺓ‪.‬‬

‫ﲔ ﹺﺑﱠﻠﺔﹰ‪ ،‬ﻓﻴﺠﻴ ‪‬ﺰ ﻟﻠﻤﺴﻠﻤ ‪‬ﺔ ﺍﶈﺘﺸﻤ ‪‬ﺔ‬

‫ﻱ ﺍﻟ ‪‬ﻄ ‪‬‬
‫ﻭﻳﺰﻳ ‪‬ﺪ ﺍﻟﻘﺮﺿﺎﻭ ‪‬‬
‫ﲔ‬‫ﻒ ﻋﻦ ﺷﻌ ﹺﺮﻫﺎ ﺇﺫﺍ ‪‬ﺧﹺﻴّـﺮﺕ ﺑـ ‪‬‬ ‫ﰲ ﺑﻼ ‪‬ﺩ ﺍﻟﻜﻔ ﹺﺮ ﺃﻥ ﺗﻜﺸ ‪‬‬
‫ﻼ ﻋﻦ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻟﻘﻮ ﹸﻝ ﺍﳊ ‪‬ﻖ‬ ‫ﻛﺸﻔ‪‬ﻪ ﻭﺗﺮ ‪‬ﻙ ﺍﻟﻌﻤ ﹺﻞ ﻏﺎﻓ ﹰ‬
‫ﺨﺮ‪‬ﺟـﺎ( ﻓﻘـﺪ ﻭﺟـﺪ‬ ‫ﺠ ‪‬ﻌ ﹾﻞ ﻟﻪ ‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﻕ‪) :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ﹴﻖ ﺍ َ‬
‫ﺍﻟﺼﺪ ‪‬‬
‫ﻱ ﳍﺎ ﳐﺮﺟ‪‬ﺎ ﺣﺮﺍﻣ‪‬ﺎ‪ ،‬ﻭﻳﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻔﻘ ‪‬ﺮ ﻣﻦ ﺃﻛـ ﹺﱪ‬ ‫ﺍﻟﻘﺮﺿﺎﻭ ‪‬‬
‫ﱯ‬
‫ﻒ ﺩﻳﻦ ﺍﻟﺸﺨﺺ‪ ،‬ﻭﻗﺪ ﺫﻣ‪‬ﻪ ﻣﻊ ﺃﻥ ﺍﻟـﻨ ‪‬‬ ‫ﺏ ﰲ ﺿﻌ ‪‬‬ ‫ﺍﻷﺳﺒﺎ ﹺ‬
‫ﺕ ﰲ ﺍﳉﻨـ ‪‬ﺔ‬ ‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺪﺣ‪‬ﻪ ﺑﻘﻮﻟ‪‬ـﻪ‪) :‬ﻧﻈـﺮ ‪‬‬
‫ﱐ ﻳﺄﰉ‬ ‫ﻱ ﺍﳌﺎﺳﻮ ﱠ‬
‫ﺕ ﺃﻛﺜ ‪‬ﺮ ﺃﻫﻠ‪‬ﻬﺎ ﺍﻟﻔﻘﺮﺍﺀ( ﻟﻜ ‪‬ﻦ ﺍﻟﻘﺮﺿﺎﻭ ‪‬‬ ‫ﻓﻮﺟﺪ ‪‬‬
‫ﲔ ﺍﳌﻌﺎﺯﻑ ﻭﺍﻟﻠﻤﺲ ﺑﻐـ ﹺﲑ‬ ‫ﺇﻻ ﺍﻻﳓﻼﻝﹶ ﻣﻦ ﺍﻟﺪﻳ ﹺﻦ ﺟﺎﻣﻌ‪‬ﺎ ﺑ ‪‬‬
‫ﺣﺎﺋﻞ ﻭﻛﺸﻒ ﺍﻟﻌﻮﺭﺓ ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎﷲ ﻭﻟﻪ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺎﻃﻠ ‪‬ﺔ‬
‫ﻏ ‪‬ﲑ ﻫﺬﺍ ﻛﺜﲑ‪ ،‬ﻧﺴﺄ ﹸﻝ ﺍﷲ ﺍﻟﺴﻼﻣ ﹶﺔ‪.‬‬

‫ﻼ ﻣﺴﺘﻘﻴﻤ‪‬ﺎ‬
‫ﷲ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﺴﻦ ﺍﻟﺒﻨﺎ ﻓﻘﺪ ﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﻭﺭﺣﻢ ﺍ ُ‬
‫ﺺ ﻣﻊ ﻣﻦ ﺣﻮﻟﹶﻪ ﻓﻜﺎﻧﻮﺍ ﺃﻛﺜﺮ‬ ‫ﱂ ﻳ‪‬ﺘﻔ ‪‬ﻖ ﻣﻨﻬﺠ‪‬ﻪ ﺍﻟﺼﺎﰲ ﺍﳋﺎﻟ ‪‬‬
‫ﺍﺭﺗﻴﺎﺣ‪‬ﺎ ﻟﻘﺘﻠ‪‬ﻪ ﻣﻦ ﺃﻋﺪﺍﺋ‪‬ﻪ ﺍﻟﻈﺎﻫﺮﻳﻦ‪ ،‬ﻭﻛﺎﻧﺖ ‪‬ﻣﻜ‪‬ﻴﺪ ﹰﺓ ‪‬ﺩّﹺﺑﺮ‪‬ﺕ‬

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‫ﺡ ﰲ ﺗﻔﺴﲑﹺﻩ ﺍﻟﻔﺎﺳ ‪‬ﺪ‬ ‫ﺑﻠﻴﻞﹴ‪ ،‬ﻓﻴﺄﰐ ﺑﻌﺪ‪ ‬ﻗﺘﻠ‪‬ﻪ ﺳﹺﻴّﺪ ﻗﻄﺐ ﻭﻳﺼ ّﹺﺮ ‪‬‬
‫ﷲ ﺣﱴ ﺃﻭﻟﺌﻚ ﺍﳌﺆﺫﻧﻮﻥ ﺍﻟـﺬﻳﻦ‬ ‫ﺑﺄﻥ ﻛ ﱠﻞ ﺍﻟﺒﺸﺮﻳ ‪‬ﺔ ﻛﻔﺮﺕ ﺑﺎ ِ‬
‫ﻳﺮ ‪‬ﺩّﺩﻭ ﹶﻥ ﻋﻠﻰ ﺍﳌﺂﺫﻥ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﺍﺭﺗﺪ‪‬ﻭﺍ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ‬
‫ﻑ ﺍﻷﺭﺑﻌ ‪‬ﺔ ﻫﻮ ﻭﺇﺧﻮﺗ‪‬ـﻪ‬ ‫ﺏ ﺍﻷﻃﻴﺎ ‪‬‬‫ﻭﻧﻜﺼﻮﺍ ﻋﻨﻬﺎ‪ ،‬ﻭﰲ ﻛﺘﺎ ﹺ‬
‫ﻚ ﺍﻟﻘ ‪‬ﺪ ‪‬ﺭ ﺿﺤﻜ ﹰﺔ ﻋﺎﻟﻴ ﹰﺔ‬‫ﺤ ‪‬‬‫ﺹ ﺑﻪ‪) :‬ﻭﺿ ‪‬‬ ‫ﻳﻘﻮﻝ ﰲ ﺍﻟﻘﺴ ﹺﻢ ﺍﳋﺎ ّﹺ‬
‫ﺏ‬
‫‪ ...‬ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺪ ‪‬ﺭ ﺍﻟﺴﺎﺧﺮ( ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﻋﻤﻰ ﺍﻟﻘﻠـﻮ ﹺ‬
‫ﷲ ﺗﻌـﺎﱃ‬ ‫ﺏ ﻣﻊ ﺭﹺﺑّﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻳﺒﻘﻰ ﺑﺈﺫﻥ ﺍ ِ‬ ‫ﻭﻗﻠ ‪‬ﺔ ﺍﻷﺩ ﹺ‬
‫ﺙ ﺑـﺄﻗﻮﻯ‬ ‫ﻣ‪‬ﻦ ﻳﻨﱪﻱ ﻟﻘﻤ ﹺﻊ ﺿﻼﻻﺗ‪‬ﻬﻢ ﻭﻓ‪‬ﻜﺮ‪‬ﻫﻢ ﺍﳌـﺴﺘﺤ ‪‬ﺪ ﹶ‬
‫ﺚ ﻗﻄﺮﺓ‪.‬‬ ‫ﺣ‪‬ﺠ ‪‬ﺔ ﻭﺃﺳﻄﻊ ﺩﻟﻴﻞ‪ ،‬ﻭﺃ ‪‬ﻭ ﹸﻝ ﺍﻟﻐﻴ ‪‬‬

‫ﻓﺎﺋﺪﺓ‪ :‬ﺍﳌﺎﺳﻮﻧﻴﺔ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺒﻨ‪‬ﺎﺀُﻭﻥ ﻭﰲ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ ‪‬ﺳﻤ‪‬ﻮﺍ‬

‫ﺍﻟﺒﻨ‪‬ﺎﺋﲔ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻳﺰﻋ‪‬ﻤﻮﻥ ﺃ‪‬ﺎ ﻣﻨﻈﻤ ﹲﺔ ﺃ ‪‬ﺧ ﹺﻮ‪‬ﻳ ﹲﺔ ﻋﺎﳌﻴﺔ ﻳﺘﺸﺎﺭ ‪‬ﻙ‬
‫ﻕ ﻭﺗﻔﺴ ‪‬ﲑ‬ ‫ﺺ ﺍﻷﺧﻼ ‪‬‬
‫ﺃﻓﺮﺍﺩ‪‬ﻫﺎ ﻋﻘﺎﺋ ‪‬ﺪ ﻭﺃﻓﻜﺎﺭ‪‬ﺍ ﻭﺍﺣﺪ ﹰﺓ ﻓﻴﻤﺎ ﳜ ‪‬‬
‫ﺍﻟﻜﻮ ‪‬ﻥ ﻭﺍﳊﻴﺎ ‪‬ﺓ ﻭﺍﻹﳝﺎ ‪‬ﻥ ﲞﺎﻟﻖ ﺇﳍﻲ ﻳـﺸﺎﺭﻛﻮﻧ‪‬ﻪ – ﻭﻟـﻮ ﱂ‬
‫ﻑ‬
‫ﺕ ﺍﻟﺰﻣـﺎﻥ‪ .‬ﺗ‪‬ﻌـ ‪‬ﺮ ‪‬‬
‫ﺐ ﺗﻐﻴ‪‬ﺮﺍ ‪‬‬
‫ﻳﺼ ﹺﺮّﺣﻮﺍ ‪ -‬ﰲ ﺍﻟﺘﺸﺮﻳ ﹺﻊ ﲝﺴ ﹺ‬
‫ﺽ ﻭﲢﺪﻳﺪ‪‬ﺍ ﰲ ﺷﻌﺎﺋﺮﻫﺎ‪ ،‬ﺧﺎﺻ ﹰﺔ ﰲ‬ ‫ﺍﳌﻨﻈﻤ ﹸﺔ ﺑﺎﻟﺴ ّﹺﺮ‪‬ﻳ ‪‬ﺔ ﻭﺍﻟﻐﻤﻮ ﹺ‬
‫ﺑﺪﺍﻳﺎﺕ ﺗﺄﺳﻴﺴﻬﺎ ﳑﺎ ﺟﻌﻠﻬﺎ ﳏﻂ ﻛـﺜﲑ ﻣـﻦ ﺍﻷﺧﺒـﺎﺭ‬
‫ﻭﺍﻟﺸﺎﺋﻌﺎﺕ ﺑﺄﻥ ﻫﺬﻩ ﺍﳌﻨﻈﻤﺔ ﺑﺴﻌﺔ ﺍﻧﺘﺸﺎﺭﻫﺎ ﻭﲤﻜﻨﻬﺎ ﻣـﻦ‬
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 ‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻌﻈﻢ ﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﻘﻮﻳﺔ ﻫﻲ ﻣﻦ ﲤﻠﻚ‬
‫ﺾ ﺍﳌﺎﺳﻮﻧﻴ ﹶﺔ ﺑﺄ‪‬ﺎ ﻣـﻦ‬
‫ﺯﻣﺎﻡ ﻗﻴﺎﺩ ‪‬ﺓ ﺍﻟﻌﺎ ﹺﱂ‪ ،‬ﻟﺬﻟﻚ ﻳﺘﻬﻢ ﺍﻟﺒﻌ ‪‬‬
‫ﳏﺎﺭﰊ ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﻭﻧﺎﺷﺮﻱ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻠﻤﺎﱐ‪ ،‬ﻭﻫﻮ ﻓـﺼ ﹸﻞ‬
‫ﺺ‬
‫ﻱ ﺷـﺨ ﹴ‬ ‫ﺍﻟﺪﻳ ﹺﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳ ‪‬ﺔ ﻭﻋﺪ ‪‬ﻡ ﺍﻹﻟﺰﺍ ﹺﻡ ﺑﺪﻳ ﹺﻦ ﳏﺪ‪‬ﺩ ﻷ ّﹺ‬
‫ﺏ ﺯﻟﺰﻟ ‪‬ﺔ ﺍﳋﻼﻓ ‪‬ﺔ ﺍﻹﺳﻼﻣﻴ ‪‬ﺔ ﻭﺟﻌـ ﹺﻞ‬ ‫ﻭﻫﺬﺍ ﻛﺎﻥ ﺃﺣ ‪‬ﺪ ﺃﺳﺒﺎ ﹺ‬
‫ﺾ ﺍﻟﺒﻼ ‪‬ﺩ ﻋ‪‬ﻠﻤﺎﻧ‪‬ﻴ ﹰﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬
‫ﺑﻌ ﹺ‬

‫ﺕ ﺃ ﹾﻥ‬
‫ﻉ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﻗﺎﻝ‪) :‬ﺃﹸﻣﺮ ‪‬‬
‫ﺃﻣﺎ ﺍﻟﺸﺎﺭ ‪‬‬
‫ﷲ ﻭﺃﱐ ﺭﺳﻮ ﹸﻝ ﺍﷲ(‬
‫ﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃ ﹾﻥ ﻻ ﺇﻟ ‪‬ﻪ ﺇ ﹼﻻ ﺍ ُ‬
‫ﺃﻗﺎ‪‬ﺗ ﹶﻞ ﺍﻟﻨﺎ ‪‬‬
‫ﻭﺍﳌﺴﺘﻌﺎ ﹸﻥ ﻫﻮ ﺍﷲ‪.‬‬
‫ﻓﺎﳋﻼﺻ ﹸﺔ ﺑﻌﺪ ﻛ ّﹺﻞ ﻫﺬﺍ‪ ،‬ﺃﻥ ﻗﻮ ﹶﻝ ﻫﺬﺍ ﺍﻷﻟﻮﺳ ّﹺﻲ ﺍﳌﺘﺄﺧ ﹺﺮ‬
‫ﺟﺪ‪‬ﺍ ﺍﳌﺘﺄﺛ ﹺﺮ ﺑﺎﻟﻔﻜﺮ ﺍﻟﺘﻜﻔﲑﻱ‪) :‬ﻭﻫﻞ ﻛﺎﻥ ﻛ ﱡﻞ ﻣﻦ ﺧﺪﺭﺕ‬
‫ﺭﺟﻠﹸﻪ ﻳﺴﺘﻐﻴﺚ ﺑﺄﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻏﻼﻣ‪‬ﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ‪‬ﻳﻐ‪‬ﻴﺜﹸـﻪ؟ ﻻ‬
‫ﻳﻘﻮ ﹸﻝ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﺧﺪ‪‬ﺭ ﻋﻘﻠﹸﻪ( ﻣﺮﺩﻭ ‪‬ﺩ ﻋﻠﻴﻪ ﻭﺗﻘﺒﻴﺢ ﳌﺎ ﻫـﻮ‬
‫ﺴﺒ‪‬ﻲ ﺍﻟـﱵ ﺫﻛﺮﺗ‪‬ﻬـﺎ‬ ‫ﺣﺴ ‪‬ﻦ ﻟﻴﺲ ﻏﲑ‪ ‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ﲟﺴﺌﻠﺔ ﺍﻟ ‪‬‬
‫ﻳﻜﻔﻲ‪.‬‬

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‫ﻭﺭﺣﻢ ﺍﷲ ﺍﻟﺴﻠﻄﺎ ﹶﻥ ﻋﺒ ‪‬ﺪ ﺍﳊﻤﻴ ‪‬ﺪ ﺍﻟﺬﻱ ﻧﻔﺎﻩ ﻣﻦ ﺑﻠـﺪﻩ‬
‫ﺑﺴﺒﺐ ﺷﻜﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀِ‪ ،‬ﻭﻟﻴ‪‬ﺘﻪ ﺃﺑﻘﺎﻩ ﻣﻨﻔﻴ‪‬ﺎ‪ ،‬ﺇﻥ ﻗﺎﻟﻮﺍ ﺑﺄﻧـﻪ‬
‫ﻉ ﻭﺍﺳ ﹴﻊ ﻓﻠﻦ ﻳﻜﻮﻥ ﺃﻋﻠ ‪‬ﻢ ﻣـﻦ‬ ‫ﻛﺎﻥ ﺃﺩﻳﺒ‪‬ﺎ ﻣﺆ ﹺﺭّﺧﺎ ﻋﻠﻰ ﺍﻃﻼ ﹴ‬
‫ﺍﳉﺎﺣﻆ ﺍﳌﻌﺘﺰﱄ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻌﻨﻪ ﺍﷲ "ﺇﻥ ﺍﻷﻧﺒﻴﺎ َﺀ ‪‬ﻭﻟ‪‬ﺪﻭﺍ ﻋﻠﻰ‬
‫ﻏﲑ ‪‬ﺭﺷ‪‬ﺪﺓ" ﺃﻱ ﺃﻭﻻﺩ ﺯﻧﺎ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣﻦ ﺧﺒﺜﻪ‪ ،‬ﻭﻳﻜﻔﻴـﻪ‬
‫ﷲ ﺃﻃﻔﹶﺄ ﺫ‪‬ﻛﺮ‪‬ﻩ‪.‬‬
‫ﺧ‪‬ﺰﻳ‪‬ﺎ ﺃﻥ ﺍ َ‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﻳﻘﺎﻝ ‪‬ﺭﺷ‪‬ﺪ ﹲﺓ ﻭﺭﹺﺷﺪ ﹲﺓ ﺑﻔﺘﺢ ﺍﻟـﺮﺍ ِﺀ ﻭﻛـﺴﺮﹺﻫﺎ‬
‫ﺾ ﺯ‪‬ﻧﻴﺔ ﻭﺯﹺﻧﻴﺔ‪ ،‬ﻓﺎﳌﻮﻟﻮﺩ ﻋﻠﻰ ﺭ‪‬ﺷﺪﺓ‬ ‫ﻭﺍﻟﻔﺘﺢ ﺃﻓﺼﺢ ﻭﻫﻲ ﻧﻘﻴ ‪‬‬
‫ﻀﻠﹼﺔ ﻫﻮ ﻭﻟ ‪‬ﺪ ﺯ‪‬ﻧﻴﺔ ﻭﻭﻟ ‪‬ﺪ‬
‫ﻫﻮ ﺍﺑ ‪‬ﻦ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳌﻮﻟﻮﺩ ﻟ ‪‬‬
‫ﳋﺒ‪‬ﺜﺔ‪ ‬ﻭﺯﺍﺩ ﺑﻌﻀ‪‬ﻬﻢ ﻫﻮ ﺍﺑ ‪‬ﻦ ﹺﺑ ‪‬ﻐﻴ‪‬ـﺔ‪ ،‬ﻧـﺴﺄﻝ ﺍﷲ‬
‫ﹶﻏ‪‬ﻴ ‪‬ﺔ ﻭ ‪‬ﻭ‪‬ﻟ ‪‬ﺪ ‪‬‬
‫ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﺏ ﻻ ﻋﱪ ﹶﺓ‬
‫ﻭ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﻋﻠﻰ ﺍﻷﻟﻮﺳ ّﹺﻲ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮ ﹺ‬
‫‪‬ﻢ ﻭﻻ ﺑﻔﻬﻤ‪‬ﻬﻢ‪ ،‬ﻭﺳﻮﺍ ٌﺀ ﺃﻛﺎﻧﻮﺍ ﰲ ﻧﻈﺮﹺﻫﻢ ﻳـﺴﺘﻐﻴﺜﻮﻥ ﺃﻡ‬
‫ﻳﺬﻛﺮﻭﻥ‪ ،‬ﺇﳕﺎ ﺍﻟﻌﱪﺓ ﲟﺎ ﻫﻮ ﰲ ﺍﻟﺸﺮﻉ ﺑﻌﺪ ﺍﺳﺘﺤﺴﺎﻥ ﻫـﺬﺍ‬
‫ﺍﻷﻣﺮ ﻣﻨﻬﻢ ﻭﺃﺧﺬﻩ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﺧ ‪‬ﲑ ﺃﹸﺳﻮ ‪‬ﺓ ﻟﻨﺎ ﻫﻮ ﺭﺳﻮ ﹸﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻣﺎ ﺭﺃﻯ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻳﺼﻮﻣﻮﻥ ﻋﺎﺷﻮﺭﺍ َﺀ‬
‫ﺷﻜﺮ‪‬ﺍ ﷲ ﺃﻥ ﳒﱠﻰ ﻣﻮﺳﻰ ﻣﻦ ﻓﺮﻋﻮﻥﹶ‪ ،‬ﻓﺎﺳﺘﺤﺴﻨ‪‬ﻪ ﺻﻠﻰ ﺍﷲ‬
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 ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ‪ :‬ﳓ ‪‬ﻦ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﲟﻮﺳﻰ ﻓﺼ‪‬ﻮﻣﻮﻩ‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪،‬‬
‫ﻭﱂ ﻳﻨﻈﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻴﻬﻮﺩ‬
‫ﰲ ﻣﻮﺳﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﺍﻋﺘﻘﺎﺩﻫﻢ ﰲ ﺍﷲ ﺍﻟـﺬﻱ‬
‫ﻳﺼﻮﻣﻮﻥ ﺷﻜﺮﺍ ﻟﻪ ﻭﻫﻢ ﻣ‪‬ﻦ ﻫﻢ ﰲ ﺍﻟﺘﺠـﺴﻴﻢ ﻭﺍﻟﺘـﺸﺒﻴﻪ‬
‫ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﷲ ﺍﺳﺘﻠﻘﻰ ﻋﻠﻰ ﻗﻔﺎﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﻌﺪﻣﺎ ﺧﻠﻖ‬
‫ﺍﻟﻌﺎﱂ ﻓﺘﻌﺐ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻔﺮ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻓﺄﻱ ﻋﺎﻗ ﹴﻞ‬
‫ﲔ ﺃﺧﺬﻭﺍ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻋﺎﺩ ﹰﺓ ﻭﺃﻗﺮ‪‬ﻭﻫﺎ ﻋﻠﻰ‬ ‫ﻳﻘﻮ ﹸﻝ ﺇ ﱠﻥ ﺍﳌﺴﻠﻤ ‪‬‬
‫ﻓﹶﻬ ﹺﻢ ﺍﳌﺸﺮﻛﲔ ﳍﺎ‪.‬‬
‫ﻭﺍﳊﺎﺻ ﹸﻞ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺍﺳﺘﺤﺴﻨﻮﺍ ﻫﺬﺍ ﻭﺟﻌﻠﻮﻩ ﰲ ﻧﺒﹺﻴّﻬﻢ‬
‫ﲔ ﺍﻟﺘﻮﺳ ﹺﻞ ﺇﱃ ﺍﷲ ﺑـﻪ‬ ‫ﻓﺄﻧﻌ‪‬ﻢ ﺑﻪ ﺍﺳﺘﺤﺴﺎﻧﺎ ﻭﻣﻌﺘﻘﹶﺪﺍ‪ ،‬ﻭﻫﻮ ﻋ ‪‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻫﻮ ﺍﻟﻮﺳﻴﻠﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑـﻞ‬
‫ﻉ ﻗﺎﻝ ﱄ‬ ‫ﷲ ﺗﻌﺎﱃ ﳜﻠﻖ ﺍﻟﺸﻔﺎﺀ‪ ،‬ﻭﻳﺬﻛﺮﱐ ﻫﺬﺍ ﲟﺒﺘ ‪‬ﺪ ﹴ‬‫ﺃﻓﻀﻠﹸﻬﺎ ﻭﺍ ُ‬
‫ﻂ ﻭﻻ‬ ‫ﻣﺮﺓ‪ :‬ﳌﺎﺫﺍ ﺗﻘﻮﻟﻮﻥ "ﻳﺎ ﳏﻤﺪ" ﻗﻮﻟﻮﺍ "ﻳﺎ ﺍﷲ" ﺑﺪﻭ ‪‬ﻥ ﻭﺳﺎﺋ ﹶ‬
‫ﻉ ﻣﺎﺫﺍ‬ ‫ﺃﺳﺒﺎﺏﹴ‪ ،‬ﻫﻜﺬﺍ ﺑﻜ ّﹺﻞ ﺟﺮﺃﺓ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﺫﺍ ﺃﺻﺎﺑﻚ ﺻﺪﺍ ‪‬‬
‫ﷲ‬
‫ﲔ ﻣﻦ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻓﻘﻠﺖ ﻭﳌﺎﺫﺍ؟ ﺃﻟﻴﺲ ﺍ ُ‬ ‫ﺗﻔﻌﻞ؟ ﻓﻘﺎﻝ‪ :‬ﺀﺍﺧﺬ ﺣﺒﺘ ﹺ‬
‫ﰲ ﻓﻠﻤﺎﺫﺍ ﻻ ﺗﻘﻮﻝ "ﻳﺎ ﺍﷲ ﻳﺎ ﺷﺎﰲ ﺍﺷﻔﲏ" ﳌـﺎﺫﺍ ﲡﻌـﻞ‬ ‫ﺍﻟﺸﺎ ﹶ‬
‫ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻭﺳﺎﺋﻂ ﻭﺃﺳﺒﺎﺏ؟ ﺇﻥ ﻛﻨﺖ ﲡﻌﻞ ﺣﺒـﺘﲔ ﻣـﻦ‬

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‫ﷲ ﻓﻨﺤﻦ ﺟﻌﻠﻨﺎ ﳏﻤﺪ‪‬ﺍ ﺻـﻠﻰ ﺍﷲ‬
‫ﲔﺍِ‬‫ﺍﻟﺪﻭﺍ ِﺀ ﻭﺍﺳﻄ ﹰﺔ ﺑﻴﻨ‪‬ﻚ ﻭﺑ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺳﻄﺘ‪‬ﻨﺎ ﻭﻫﻮ ﺃﻋﻈﻢ ﺍﻟﻮﺳﺎﺋﻂ‪.‬‬
‫ﻓﺠﺤﻈﺖ ﻋﻴﻨﺎﻩ ﻭ‪‬ﺑﻬﹺﺖ ﻭﱂ ﻳﺮ ‪‬ﺩ ﺟﻮﺍﺑ‪‬ﺎ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ﻫﺪﺍﻩ‬
‫ﺍﷲ ﺀﺍﻣﲔ‪.‬‬
‫ﻓﻤﺎ ﺃﻗﺒﺢ ﻛﻼ ‪‬ﻡ ﺍﻷﻟﻮﺳﻲ ﻭ‪‬ﻮﻳﻠﹶﻪ ﻭﻛﻴﻒ ﺣﺎﻭﻝ ﺇﻳﺼﺎﻟﹶﻪ‬
‫ﺇﱃ ﺍﻟﻨﺎﺱ ﺑﻄﺮﻳﻘ ‪‬ﺔ ﻗﺒﻴﺤﺔ ﻋﺎﻣﻠﻪ ﺍﷲ ﲟﺎ ﻳﺴﺘﺤﻘﻪ‪.‬‬

‫ﺐ ﻗﻮ ﹰﻻ ﺳﻠﻴﻤ‪‬ﺎ‬
‫ﻓﻜﻢ ﻣ‪‬ﻦ ﻋﺎﺋ ﹴ‬
‫ﻭﺀﺍﻓﹶـﺘ‪‬ـ ‪‬ﻪ ﻣﻦ ﺍﻟﻔﹶﻬ ﹺﻢ ﺍﻟﺴﻘﻴ ﹺﻢ‬

‫ﺽ ﻳﻄـ ‪‬ﺮﹸﺃ‬
‫ﻫﺬﺍ ﻭﻗﺪ ﻛﺎﻥ ﺍﳌﺸﺎﻳ ‪‬ﺦ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﻟﻔﻬ ‪‬ﻢ ﻋ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﺐ ﺍﳊﻖ ﲟﻦ ﻓﻬﻤ‪‬ﻪ ﻳﺰﻭ ﹸﻝ ﻭﻻ ﻳﻄﺮﺃ‪.‬‬ ‫ﻭﻳﺰﻭﻝﹸ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﷲ ﻳﺎ ﻃﺎﻟ ‪‬‬
‫ﺐ‬
‫ﰒ ‪‬ﻟﻴ‪‬ﻌﻠ ‪‬ﻢ ﺃﻧﻪ ﻟﻴﺲ ﺷﺮﻃﹰﺎ ﻭﻻ ﻭﺍﻗﻌ‪‬ﺎ ﻻﺯﻣ‪‬ﺎ ﺃﻥ ﻳـﺬﻫ ‪‬‬
‫ﺐ ﺃﻣـﻮ ﹴﺭ‬
‫ﺽ ﺍﳌﺎﻧ ‪‬ﻊ ﻟﻠﻘﺎﺋ ﹺﻞ ﺑﺴﺒ ﹺ‬
‫ﺍﳋ ‪‬ﺪ ‪‬ﺭ ﰲ ﻛ ّﹺﻞ ﻣﺮﺓ‪ ،‬ﻓﻘﺪ ﻳ‪‬ﻌ ﹺﺮ ‪‬‬
‫ﷲ ﻟﻪ ﲣﻔﻴﻔﺎ ﻟﺴﻴﺌﺎ‪‬ﺗ ‪‬ﻪ ﺃﻭ ﺭﻓﻌ‪‬ﺎ‬ ‫ﻋﺪﻳﺪ ‪‬ﺓ ﻣﻨﻬﺎ ﻣﻌﺎﺻﻴﻪ ﺃﻭ ﺍﺑﺘﻼ ُﺀ ﺍ ِ‬
‫ﻟﺪﺭﺟﺎﺗﻪ‪ ،‬ﻭﻣ‪‬ﻦ ﻫﺬﻩ ﺍﳌﻮﺍﻧﻊ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﺚ ﺃﻏ ‪‬ﱪ ‪‬ﳝ ‪‬ﺪ ﻳﺪﻳ ‪‬ﻪ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺫ ﹶﻛ ‪‬ﺮ ﺍﻟﺮﺟ ﹶﻞ ﻳﻄﻴ ﹸﻞ ﺍﻟﺴﻔ ‪‬ﺮ ﺃﺷﻌ ﹶ‬
‫ﺏ ﻭ ‪‬ﻣﻄ ‪‬ﻌ ‪‬ﻤﻪ ﺣﺮﺍ ‪‬ﻡ ﻭ ‪‬ﻣﺸ ‪‬ﺮ‪‬ﺑﻪ ﺣـﺮﺍ ‪‬ﻡ‬
‫ﺏ ﻳﺎ ﺭ ‪‬‬
‫ﺇﱃ ﺍﻟﺴﻤﺎ ِﺀ‪ :‬ﻳﺎ ﺭ ‪‬‬
‫‪- 179 -‬‬
 ‫ﺏ ﻟﺬﻟﻚ(‪ .‬ﺭﻭﺍﻩ‬
‫ﻱ ﺑﺎﳊﺮﺍ ﹺﻡ ﻓﹶﺄ‪‬ﻧﻰ ‪‬ﻳﺴﺘﺠﺎ ‪‬‬
‫ﺴﻪ ﺣﺮﺍ ‪‬ﻡ ﻭ ﹸﻏ ‪‬ﺬ ‪‬‬
‫ﻭ ‪‬ﻣﻠ‪‬ﺒ ‪‬‬
‫ﻣﺴﻠﻢ‬
‫ﻚ‬
‫ﷲ ﺍﻟﻘﺎﺋ ﹶﻞ ﰲ ﻛﺘﺎﺑﹺﻪ ﺍﻟﻌﺰﻳﺰ‪) :‬ﻭﺇﺫﺍ ﺳﺄﹶﻟ ‪‬‬
‫ﻓﻬﺎ ﻫﻮ ﻳﺪﻋﻮ ﺍ َ‬
‫ﺐ ﺩﻋﻮ ﹶﺓ ﺍﻟﺪﺍﻋ ‪‬ﻲ ﺇﺫﺍ ﺩﻋـﺎ ‪‬ﻥ(‬
‫ﺐ ﺃﹸﺟﻴ ‪‬‬‫ﻋﺒﺎﺩﻱ ﻋﹺﻨّﻲ ﻓﺈﱐ ﻗﺮﻳ ‪‬‬
‫ﺍﻟﺒﻘﺮﺓ ‪.186‬‬
‫ﺐ ﻟﻪ ﺇﻧـﻪ‬
‫ﺠ ‪‬‬
‫ﷲ ﻭﱂ ﻳ‪‬ﺴﺘ ﹺ‬‫ﻓﻬﻞ ﻳﻘﺎﻝ ﺑﺄ ﱠﻥ ﻛ ﱠﻞ ﻣ‪‬ﻦ ﺩﻋﺎ ﺍ َ‬
‫ﺲ ﻣ‪‬ﺠﻴﺒ‪‬ﺎ‪ ،‬ﻻ ﻳﻘﻮ ﹸﻝ ‪‬ﺬﺍ ﺇﻻ ﻣ‪‬ﻦ ﺧﺪ‪‬ﺭ ﻋﻘﻠﹸﻪ ﺃﻳﻬﺎ ﺍﻷﻟﻮﺳﻲ‪.‬‬
‫ﻟﻴ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻋﻨﺪ ﺧﺪ‪‬ﺭ ﺍﻟﺮﺟﻞ ﺃﻭ ﻏﲑﹺﻫﺎ ﻟﻴﺲ ﻭﺍﺟﺒ‪‬ـﺎ‬
‫ﻭﻻ ﺃﺣ ‪‬ﺪ ﻳﻘﻮﻝ ‪‬ﺬﺍ ﺑﻞ ﻫﻮ ﺟﺎﺋ ‪‬ﺰ ﺇﻥ ﺷﺎ َﺀ ﻧﺎﺩﻯ ﻭﺇﻥ ﺷـﺎﺀ‬
‫ﺏ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﺫ ﹶﻛ ‪‬ﺮ ﻭﺇﻥ ﺷﺎ َﺀ ﺗﺮﻙ‪ ،‬ﻭﻣ‪‬ﻦ ﺍﺩ‪‬ﻋﻰ ﺃﻥ ﺍﻟﻜ ﱠﻞ ﻣﻦ ﻋﺮ ﹺ‬
‫ﺐ‬
‫ﻓﻤﻦ ﺑﻌﺪ‪‬ﻫﻢ ﺫﻫﺐ ﻋﻨﻬﻢ ﺍﳋﺪﺭ ﰲ ﻛ ّﹺﻞ ﻣﺮﺓ ﻧﺎﺩ‪‬ﻭﺍ ﻓﻴﻬﺎ ﺣ ‪‬‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻢ ﻓﻘﺪ ﻛﺬﺏ ﻛﺬﺑ‪‬ﺎ ﻋﻈﻴﻤﺎ‪.‬‬

‫ﺷ‪‬ﺒﻬ ﹲﺔ ﺃﺧﺮﻯ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﻭﻛﻴﻒ ﺗﺴﺘﺪﻟﻮﻥ ﲝﺪﻳﺚ ﺍﺑ ﹺﻦ ﻋﻤـ ‪‬ﺮ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﰲ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻐﺎﺛ ‪‬ﺔ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫـﻮ‬
‫ﻣﺬﻛﻮ ‪‬ﺭ ﰲ ﺍﻵﺩﺍﺏ ﰲ ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﻣﻦ ﺧﺪﺭﺕ ﺭﺟﻠﹸﻪ‪.‬‬

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‫ﺱ‬‫ﺖ‪ :‬ﺃﻧﺘﻢ ﲡﻴﺒﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻟﻮ ﺃﻋ ‪‬ﻤﻠﹾﻨﺎ ﻗﻴـﺎ ‪‬‬ ‫ﻗﻠ ‪‬‬
‫ﺐ ﺍﻟﺪﻟﻴ ﹺﻞ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺄﻧﺘﻢ ﺗﻜ ‪‬ﻔّﺮﻭ ﹶﻥ ‪ -‬ﻭﺗﻔ‪‬ـﺮ‪‬ﻭﻥ‬ ‫ﺲ ﻭﻗ ﹾﻠ ‪‬‬
‫ﺍﻟﻌﻜ ﹺ‬
‫ﻣﻦ ﺍﻟﺘﻜﻔ ﹺﲑ ﻋﻨﺪ ﺍﳌﻮﺍﺟﻬ ‪‬ﺔ ‪ -‬ﻣﻦ ﻗﺎﻝ )ﻭﺍﳏﻤﺪﺍﻩ( ﺇﺫﺍ ﺧ ‪‬ﺪﺭ‪‬ﺕ‬
‫ﺭﺟﻠﹸﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻵﺩﺍﺏ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺗﻜ ‪‬ﻔّﺮﻭﻧ‪‬ﻪ ﻭﺃﻧﺘﻢ ‪‬ﺗ ‪‬ﻘﺮ‪‬ﻭ ﹶﻥ‬
‫ﺑﺄﻧﻪ ﻣﻦ ﺍﻵﺩﺍﺏ؟ ﻫﺬﻩ ﻻ ‪‬ﻣ ﹶﻔ ‪‬ﺮ ﻟﻜﻢ ﻣﻨﻬﺎ‪.‬‬
‫ﷲ‬
‫ﺤ ‪‬ﺮ ﺇ ﱠﻥ ﺍ َ‬
‫ﺴ‪‬‬
‫)ﹶﻓﹶﻠﻤ‪‬ﺎ ﺃﻟ ﹶﻘﻮ‪‬ﺍ ﻗﺎ ﹶﻝ ﻣ‪‬ﻮﺳ‪‬ﻰ ﻣﺎ ﹺﺟﹾﺌﺘ‪‬ﻢ ﺑـ ‪‬ﻪ ﺍﻟـ ِ‬
‫ﺴﺪ‪‬ﻳﻦ(‬
‫ﺼ‪‬ﻠ ‪‬ﺢ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﺍ ﹸﳌ ﹾﻔ ِ‬
‫ﷲ ﻻ ‪‬ﻳ ‪‬‬
‫‪‬ﺳ‪‬ﻴ‪‬ﺒ ‪‬ﻄﹸﻠ ‪‬ﻪ ﺇ ﱠﻥ ﺍ َ‬
‫ﻼ ﻋﻠﻴﻨـﺎ‬
‫ﻫﺬﺍ ﺍﻟﺘﺴ‪‬ﺘ ‪‬ﺮ ﺑﻜﻠﻤ ‪‬ﺔ "ﺍﻵﺩﺍﺏ" ﻭﺍﺳﺘﻌﻤﺎﻟﹸﻬﺎ ﺩﻟﻴ ﹰ‬
‫ﺐ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﳓﻦ ﻧﻌﻠﻢ ﻳﻘﻴﻨ‪‬ﺎ ﺃﻧﻜﻢ ﺗﻜ ‪‬ﻔّﺮﻭﻥ ﺍﻟﻘﺎﺋﻞ "ﻳـﺎ‬ ‫ﺍﻧﻘﻠ ‪‬‬
‫ﺏ ‪‬ﺧﺪ‪‬ﺭ ﺭﹺﺟﻠ‪‬ﻪ‪.‬‬
‫ﳏﻤﺪ" ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﻟﹶﻬﺎ ﻹﺫﻫﺎ ﹺ‬
‫ﻭﻗﺪ ﻋﻠﱠﻖ ﺍﻷﻟﺒﺎﱐ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺄ ﹼﻥ ﻫﺬﻩ ﺍﻟﻌﺒـﺎﺭ ﹶﺓ‬
‫ﺏ‬
‫ﻓﻴﻬﺎ ﺍﺳﺘﻌﺎﻧ ﹲﺔ ﺑﻐﲑ ﺍﷲ‪ ،‬ﻭﺃ‪‬ﺎ ﻣﻨﺎﻓﻴ ﹲﺔ ﻟﻠﺘﻮﺣﻴﺪ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺍﻟﻜﺬ ‪‬‬
‫ﻑ ﺇﻥ ﺗﻜﻠﱠﻤﻨﺎ‬
‫ﻑ ﻣﺸﻬﻮ ‪‬ﺭ ﻭﳓﻦ ﻧﻌﺮ ‪‬‬ ‫ﻭﺍﻟﺘﻘﻴﺔﹸ‪ ،‬ﻓﻤﺬﻫﺒ‪‬ﻜﻢ ﻣﻌﺮﻭ ‪‬‬
‫ﺕ ﺗﺎﺭﳜﻴ ‪‬ﺔ ﺗﺎﺭﳜﹶﻜﻢ ﻋﻦ ﻗﺘ ﹺﻞ ﺍﻟﻨـﺴﺎ ِﺀ ﻭﺍﻷﻃﻔـﺎ ﹺﻝ ﰲ‬ ‫ﺑﺈﺛﺒﺎﺗﺎ ‪‬‬
‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻻ ﻋﺠﺐ ﺑﻌﺪ ﻧﻘﻞ ﺻﺎﺣﺒﹺﻜﻢ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿـﺎ‬
‫ﻋﻦ ﺗﻜﻔﲑﻛﻢ ﳉﻴﺶ ﺍﳋﻼﻓ ‪‬ﺔ ﻭﻣﻦ ﺗﺒﹺﻌﻪ ﻭﺃﻧﻜﻢ ﲡﺎﻫﺪﻭﻥ ﰲ‬
‫ﻗﺘﺎﳍﻢ ﻷ‪‬ﻢ ﻣﺸﺮﻛﻮﻥ‪.‬‬
‫‪- 181 -‬‬
 ‫ﻭﳌﺎﺫﺍ ﺍﻧﻘﻄ ‪‬ﻊ ﻟﺴﺎ ﹸﻥ ﺃﺣ ‪‬ﺪ ﺭﺀﻭﺳ‪‬ﻜﻢ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺩﻣﺸﻘﻴﺔ‬
‫ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﻓﻀﻴﻠ ﹸﺔ ﺍﻟﺸﻴ ﹺﺦ ﺍﳉﺒ ﹺﻞ ﺳﻠﻴ ‪‬ﻢ ﻋﻠﻮﺍﻥ ﺍﳊﺴﲏ ﺃﺣ ‪‬ﺪ‬
‫ﺕ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺣﻔﻈﻪ ﺍﷲ‪ :‬ﺃﻧﺘﻢ ﺗﻘﻮﻟﻮﻥ ﺑﺄﻧﻪ ﺷـﺮﻙ‪،‬‬ ‫ﺑﺮﻛﺎ ‪‬‬
‫ﻭﺷﻴﺨ‪‬ﻜﻢ ﺍﺑ ‪‬ﻦ ﺗﻴﻤﻴ ﹶﺔ ﻳﺴﻤﻴ ‪‬ﻪ ﻛ‪‬ﻠﻤ‪‬ﺎ ﻃﻴﺒ‪‬ﺎ‪ ،‬ﻓﻬﻞ ﻫﻮ ﺍﺳﺘﺤﺴﻦ‬
‫ﺍﻟﺸﺮ ‪‬ﻙ ﻭﻫﻞ ﺗﻜ ‪‬ﻔّﺮﻭﻧﻪ؟ ﻓﺘﻬﺮﺏ ﻭﱂ ﻳﺮ ‪‬ﺩ ﺟﻮﺍﺑ‪‬ﺎ‪ ،‬ﻷﻧﻪ ﻳﻌﺘﻘﺪ‬
‫ﱐ ﻣﻦ ﺃ‪‬ﺎ ﺍﺳﺘﻐﺎﺛﺔ‪ ،‬ﻟﻜ ‪‬ﻦ ﺩﻣﺸﻘﻴﺔ "ﻇﻦ" ﺃﻧﻪ‬ ‫ﻣﺎ ﻳﻌﺘﻘﺪ‪‬ﻩ ﺍﻷﻟﺒﺎ ﱡ‬
‫ﻭﺟﺪ ﳐﺮﺟ‪‬ﺎ ‪‬ﺮﻭﺑﹺﻪ ﻣﻦ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺇﱃ ﺍﻋﺘﺒﺎﺭﹺﻫﺎ ﻋﺎﺩ ﹰﺓ ﻋﺮﺑﻴﺔﹰ‪،‬‬
‫ﻑ ﻫـﺎﺭ‪ ،‬ﻓـﻼ‬ ‫ﺕ ﻓﻘﺪ ﹶﺃﺳ‪‬ﺲ ﺑﻨﻴﺎﻧ‪‬ﻪ ﻋﻠﻰ ﺷﻔﺎ ‪‬ﺟ ‪‬ﺮ ‪‬‬ ‫ﻭﻫﻴﻬﺎ ‪‬‬
‫ﺗﺘﻬﺮﺑﻮﺍ ﻫﺪﺍﻛﻢ ﺍﷲ‪ ،‬ﻟﻜﻦ ﻳﻌﺠﺒ‪‬ﻨﺎ ﺃﻥ ﺗﻘﻮﻟﻮﺍ‪ :‬ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮ ﹶﻥ‬
‫ﺇﺫﺍ ﺧ ‪‬ﺪﺭ‪‬ﺕ ﺭﺟ ﹸﻞ ﺃﺣﺪ‪‬ﻛﻢ ﻓﻠﻴﻘﻞ‪ :‬ﻳـﺎ ﳏﻤﺪ‪ ،‬ﻫـﺬﺍ ﻣـﻦ‬
‫ﺀﺍﺩﺍﺏ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻫﺬﺍ ﻳﻌﺠﺒﻨﺎ‪.‬‬
‫ﺸﺒ‪‬ﻬ ‪‬ﺔ ﻭﻻ ‪‬ﻳ ﹶﺬ ‪‬ﺭ ﻭﻫـﻮ‬
‫ﻭﺩﻟﻴ ﹲﻞ ﺀﺍﺧ ‪‬ﺮ ﻻ ﻳ‪‬ﺒﻘ‪‬ﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟ ‪‬‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺺ ﻗ ‪‬ﱪ ﺍﻟﻨ ّﹺ‬
‫ﺼ ‪‬ﺪ ﻭﺧ ‪‬‬‫ﺃﻧ‪‬ﻜﻢ ﺟﻌﻠﺘ‪‬ﻢ ﻣ‪‬ﻦ ﹶﻗ ‪‬‬
‫ﷲ ﻣﻊ ﺃﻥ‬
‫ﺑﺎﻟﺰﻳﺎﺭﺓ ﻣﺸ ﹺﺮﻛﹰﺎ ﻭﺯﻳﺎ ‪‬ﺭﺗ‪‬ﻪ ﺯﻳﺎﺭ ﹰﺓ ﺷ‪‬ﺮﻛﻴ ﹰﺔ ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎ ِ‬
‫ﻆ ﻋﺒ ‪‬ﺪ ﺍﳊ ّﹺﻖ ﰲ ﺃﺣﻜﺎ ‪‬ﻣ ‪‬ﻪ ﺍﻋﺘ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﻣ‪‬ﻦ ﻓﻀﺎﺋ ﹺﻞ ﺍﻷﻋﻤـﺎ ﹺﻝ‬‫ﺍﳊﺎﻓ ﹶ‬
‫ﻭﻛﺜﲑﻭﻥ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﻣ‪‬ﺜﻠﹸﻪ ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺍﻟﻘﻄﹼﺎ ‪‬ﻥ ﻋﻦ ﺣﺪﻳﺚ‪) :‬ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺖ ﻟ ‪‬ﻪ ﺷﻔﺎﻋ‪‬ﱵ( ﰲ ‪‬ﺭ ‪‬ﺩّﻩ ﻋﻠﻰ ﺍﳊﺎﻓ ‪‬‬
‫ﻆ ﺍﺑـ ﹺﻦ‬ ‫ﺯﺍ ‪‬ﺭ ﻗﱪﻱ ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬

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‫ﺐ(‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺗﻜ ‪‬ﻔّﺮﻭ ﹶﻥ ﺍﳌﺴﻠﻤﲔ‬
‫ﺚ ﻭﺍﻟﺘﺮﻏﻴ ﹺ‬
‫ﳊ ّ‪‬‬
‫ﺍﳊ ّﹺﻖ‪) :‬ﻫﻮ ‪‬ﻣ ‪‬ﻦ ﺍ ﹶ‬
‫ﺍﻟﻘﺎﺻﺪﻳ ‪‬ﻦ ﻗ ‪‬ﱪ ‪‬ﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩ‪‬ﻭ ﹶﻥ ﻏ ﹺﲑ ‪‬ﻩ ﻭﻫﻮ ﻣـﻦ‬
‫ﻓﻀﺎﺋ ﹺﻞ ﺍﻷﻋﻤﺎﻝ؟‬
‫ﻓﺎﺗﺮ‪‬ﻛﻮﺍ ﻋﻘﻴ ‪‬ﺪﺗ‪‬ﻜﻢ ﻫﺬﻩ ﻭﺃﻧﻜ‪‬ﺮﻭﺍ ﻋﻠـﻰ ﺃﻧﻔﹸـﺴِﻜﻢ ﰒ‬
‫ﻛ‪‬ﻠّﻤﻮﻧﺎ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﻻﺳﺘﺪﻻ ﹺﻝ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻛﻴﻒ ﺗﺴﺘﺪﻟﻮﻥ ﲝﺪﻳﺚ ﺍﳉﺎﺭﻳﺔ ﻭﻗﺪ ﺭﻭﺍﻩ ﻣـﺴﻠﻢ ﰲ‬
‫"ﲢﺮ ﹺﱘ ﺍﻟﻜﻼ ﹺﻡ ﰲ ﺍﻟﺼﻼﺓ"؟ ﻋﺠﺒ‪‬ﺎ ﻭﺍﷲ‪ ،‬ﺭﻣ‪‬ــﺘﲏ ﺑـﺪﺍﺋﻬﺎ‬
‫ﻭﺍﻧﺴﻠﹼﺖ‪.‬‬
‫ﺚ ﺍﺑ ﹺﻦ ﻋﻤـ ‪‬ﺮ ﻣﻌـﺸ ‪‬ﺮ ﺍﳌـﺴﻠﻤﲔ‬ ‫ﻭﺍﳊﺠ ﹸﺔ ﻗﺎﺋﻤ ﹲﺔ ﲝﺪﻳ ‪‬‬
‫ﻭﻛﻼﻣ‪‬ﻬﻢ ﻫﺬﺍ ﻻ ﻣﻌﲎ ﻟﻪ ﺍﻟﺒﺘﺔﹶ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺜﻠـﺔ ﺍﻟﻮﺍﺿـﺤﺔ‬
‫ﺏ ﻓﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ﺻﻮ ‪‬ﻣ ‪‬ﻪ‬
‫ﺣﺪﻳﺚ‪ ) :‬ﻣﻦ ﻧﺴ ‪‬ﻲ ﻭﻫﻮ ﺻﺎﺋ ‪‬ﻢ ﻓﺄﻛﻞ ﺃﻭ ﺷﺮ ‪‬‬
‫ﺚ ﻛﻠﱡﻪ‬ ‫ﷲ ﻭ ‪‬ﺳ ﹶﻘﺎﻩ( ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﻓﺈ‪‬ﻧﻤﺎ ﺃﻃ ‪‬ﻌ ‪‬ﻤ ‪‬ﻪ ﺍ ُ‬
‫ﺏ ﻗـﻀﺎ ِﺀ‬ ‫ﺕ ﻭﺟـﻮ ﹺ‬ ‫ﻋﻦ ﺍﻟﺼﻮ ﹺﻡ ﻭﻫﻮ ﺣﺠ ﹲﺔ ﺑﺎﻟﻐ ﹲﺔ ﰲ ﺇﺛﺒـﺎ ‪‬‬
‫ﺕ ﻋﻠﻰ ﺗﺎﺭﻛ‪‬ﻬﺎ ﻋﻤﺪ‪‬ﺍ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺩ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﻌـﺪ ﹺﻡ‬ ‫ﺍﻟﺼﻠﻮﺍ ‪‬‬
‫ﺺ ‪‬ﻋ ‪‬ﻤﺪ‪‬ﺍ ﺃﺧـﺬﹰﺍ ﺑﻈـﺎﻫﺮ‬ ‫ﺏ ﺍﻟﻘﻀﺎ ِﺀ ﺇﺫﺍ ﺗﺮﻛﻬﺎ ﺍﻟﺸﺨ ‪‬‬ ‫ﻭﺟﻮ ﹺ‬
‫ﺚ‪) :‬ﻣ‪‬ﻦ ﻧﺎﻡ ﻋ‪‬ﻦ ﺻﻼ ‪‬ﺓ ﺃﻭ ﻧﺴﻴ‪‬ﻬﺎ ﻓﻠﻴﺼ‪‬ﻠّﻬﺎ ﺇﺫﺍ ﹶﺫﻛﹶﺮﻫﺎ‬ ‫ﺍﳊﺪﻳ ‪‬‬
‫ﻻ ﻛﻔﺎﺭ ﹶﺓ ﳍﺎ ﺇ ﹼﻻ ﺫﻟﻚ( ﻓﻘﺎﻟﻮﺍ ﺃﻣﺎ ﻣ‪‬ﻦ ﺗﺮﻛﻬﺎ ‪‬ﻋﻤ‪‬ﺪﺍ ﻓﻼ ﻳﺼ ‪‬ﺢ‬
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 ‫ﻣﻨﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺃﺧﺬﹰﺍ ﺑﻈـﺎﻫ ﹺﺮ ﺍﳊـﺪﻳﺚ‪ ،‬ﻭﻫـﻮ‬
‫ﺖ ﻛﻐ‪‬ﲑﻱ ﺃﻗّ‪‬ﻠ ‪‬ﺪ ﻣ‪‬ﻦ ﺳﺒﻘﹶﲏ ﻣﻦ ﺃﻫـ ﹺﻞ‬ ‫ﺍﺳﺘﺪﻻ ﹲﻝ ﺑﺎﻃﻞﹲ‪ ،‬ﻭﻛﻨ ‪‬‬
‫ﺐ ﻋﻠﻴﻪ ﺍﻟﻘـﻀﺎ ُﺀ ﻭﻫـﻮ‬ ‫ﺍﻟﻌﻠ ﹺﻢ ﺑﻘﻮﻟ‪‬ﻬﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺳﻲ ﳚ ‪‬‬
‫ﺏ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﺃﻥ ﻳﻘﻀ ‪‬ﻲ ﺍﻟﻌﺎﻣ ‪‬ﺪ ﻏـ ‪‬ﲑ ﺍﳌﻌـﺬﻭﺭﹺ‪،‬‬ ‫ﻣﻌﺬﻭ ‪‬ﺭ ﻓﻤﻦ ﺑﺎ ﹺ‬
‫ﺕ ﻫﺬﺍ‬‫ﷲ ﻋﻠ ‪‬ﻲ ﻭﺍﺳﺘﻔﺪ ‪‬‬ ‫ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻛﻨﺎ ﻧﺮ ‪‬ﺩ ﺇﱃ ﺃﻥ ‪‬ﻣ ‪‬ﻦ ﺍ ُ‬
‫ﻱ ﺃﺣ ‪‬ﺪ ﺃﺫﻛﻴﺎ ِﺀ ﺍﻟﻌﺎ ﹺﱂ‬
‫ﷲ ﺍﳍﺮﺭ ّﹺ‬ ‫ﻼ ‪‬ﻣ ‪‬ﺔ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺍﻟﺪﻟﻴ ﹶﻞ ﻣﻦ ﺍﻟﺴّﹺﻴ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ﱠ‬
‫ﺚ ﺍﻟﺼﺎﺋ ﹺﻢ ﺍﻟﻨﺎﺳﻲ‪ ،‬ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻓﻴﻪ‬ ‫ﰲ ﻭﻗ‪‬ﺘ ‪‬ﻪ ﻭﺃﻋﹶﻠﻤ‪‬ﻬﻢ ﻭﻫﻮ ﺣﺪﻳ ﹸ‬
‫ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻣﻦ ﻧﺴ ‪‬ﻲ ﻭﻫﻮ ﺻﺎﺋ ‪‬ﻢ ﻓﺄﻛﻞ‬
‫ﺏ ﻓﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ﺻﻮ ‪‬ﻣ ‪‬ﻪ( ﻭﻻ ﻳﻌﲏ ﻫﺬﺍ ﺃﻥ ﻣﻦ ﺃﻓﻄﺮ ﻋﺎﻣـﺪ‪‬ﺍ‬ ‫ﺃﻭ ﺷﺮ ‪‬‬
‫ﺱ ﺃﻧ‪‬ﻪ ﳚﻮﺯ ﻟﻪ ﺍﻷﻛ ﹸﻞ ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻫﺬﺍ ﺑﺎﻃﻞ‬ ‫ﺑﻐ ﹺﲑ ﻋﺬ ﹴﺭ ﻏﲑ‪ ‬ﻧﺎ ﹴ‬
‫ﻭﻫﻮ ﺣﺠ ﹲﺔ ﻣ‪‬ﻠﺰﹺﻣ ﹲﺔ ﻻﺑﻦ ﺣﺰ ﹴﻡ ﻭﻣ‪‬ﻦ ﺗﺒﻌ‪‬ﻪ ﻭﻫﻮ ﻣﻨﻘﻮ ﹲﻝ ﻋﻦ ﺍﺑ ﹺﻦ‬
‫ﺏ ﺍﻹﻣـﺴﺎ ‪‬ﻙ ﻋـﻦ‬ ‫ﺗﻴﻤﻴ ﹶﺔ ﻭﺍﻟﻌﻴﺎ ﹸﺫ ﺑﺎﷲ‪ ،‬ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺑﻮﺟﻮ ﹺ‬
‫ﻱ ﻣﻔ ‪‬ﻄّـ ﹴﺮ‬ ‫ﺕ ﺇﺫﺍ ﺃﻓﻄﺮ ﻋﻤﺪ‪‬ﺍ ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻛ ﹲﻞ ﺃﻭ ﺃ ‪‬‬ ‫ﺍﳌﻔﻄﺮﺍ ‪‬‬
‫ﺱ‬‫ﻛﺎﳉﻤﺎﻉ‪ ،‬ﻫﺬﻩ ﻫﻲ ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﻭﻫﻲ ﻣﻦ ﺑـﺎﺏ ﻗﻴـﺎ ﹺ‬
‫ﻼ‬‫ﺍﻟﺸﻰ ِﺀ ﺑﻨﻈ ﹺﲑﻩ‪ ،‬ﻓﻬﻞ ﻳﻘﻮ ﹸﻝ ﺍﳌﺨﺎﻟﻔﻮﻥ ﺑﺄﻧﻪ ﻻ ﻳﺼﹸﻠ ‪‬ﺢ ﺩﻟـﻴ ﹰ‬
‫ﷲ ﺣ‪‬ﺴ ‪‬ﻦ ﺍﻟﻔﻬﻢ ﺍﻟﻠﻬﻢ ﺀﺍﻣﲔ‪.‬‬ ‫ﻷﻧﻪ ﰲ ﺑﺎﺏ ﺍﻟﺼﻮﻡ؟ ﻧﺴﺄ ﹸﻝ ﺍ َ‬
‫ﻓﺎﺋﺪ ﹲﺓ‪ :‬ﻻ ﻳ‪‬ﻘﺎ ﹸﻝ‪ :‬ﺍﻟﻜﻼ ‪‬ﻡ ﻫﻨﺎ ﻋﻦ ﺇﲤﺎ ﹺﻡ ﺍﻟﺼﻮﻡﹺ‪ ،‬ﻓﺎﻟﻨﺎﺳﻲ‬

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‫ﺻﺎﺋ ‪‬ﻢ ﻭﺍﳌﻔﻄ ‪‬ﺮ ﺑﻐﲑ ﻋﺬ ﹴﺭ ﻏ ‪‬ﲑ ﺻـﺎﺋﻢﹴ‪ ،‬ﻓﻜﻼﳘـﺎ ﻣـﺄﻣﻮ ‪‬ﺭ‬
‫ﺏ ﻭﳊ ﹺﻦ‬ ‫ﺑﺎﻹﻣﺴﺎ ‪‬ﻙ ﻭﺟﻮﺑ‪‬ﺎ ﻭﻛﻼﳘﺎ ﺩﺍﺧ ﹲﻞ ﰲ ﻓﹶﺤﻮﻯ ﺍﳋﻄﺎ ﹺ‬
‫ﺍﳋﻄﺎﺏ‪ ،‬ﻓﺎﻓﻬﻢ ﺭﻋﺎﻙ ﺍﷲ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﳌﻔ ‪‬ﻄ ‪‬ﺮ ﺍﳌﺘﻌﺪﻱ ﻳﻘ ‪‬ﻊ‬
‫ﻉ ﺑﻌـﺪ‬ ‫ﰲ ﺍﳊﺮﺍ ﹺﻡ ﻛﻠﱠﻤﺎ ﺃﻛ ﹶﻞ ﺑﻐ ﹺﲑ ﻋﺬﺭﹴ‪ ،‬ﻭﻻ ﳚﻮ ‪‬ﺯ ﻟﻪ ﺍﳉﻤﺎ ‪‬‬
‫ﺍﻟﻔﻄ ﹺﺮ ﺍﳌﻤﻨﻮﻉ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺘ ﹶﺬ ‪‬ﺭ ﻟﻪ ﻣﻨﻬﺎ ﺑﺄﻥ ﻗﺪ ﺃﻓﻄﺮ ﻣﻦ ﻗﺒ ﹸﻞ ﻓﻬﻮ‬
‫ﺐ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪ‪‬ﺍ ﻫﻮ ﺗﺮ ‪‬ﻙ ﺍﻟﻈﻠ ﹺﻢ ﻭﺳﺒﺒﹺﻪ‪،‬‬ ‫ﺍﻵ ﹶﻥ ﻣﻔﻄ ‪‬ﺮ‪ ،‬ﺇﺫ ﺍﻟﻮﺍﺟ ‪‬‬
‫ﻑ" ﻳ‪‬ﻨـﻬ‪‬ﻰ ﺳـﻮﺍ ٌﺀ ﺍﻟﻨﺎﺳـﻲ‬ ‫ﻭﻛﺬﻟﻚ ﻣﻦ ﻗﺎﻝ ﻟﻮﺍﻟﺪ‪‬ﻳ ‪‬ﻪ "ﹸﺃ ّ‪‬‬
‫ﻭﺍﻟﺬﺍﻛﺮ‪ ،‬ﻓﻬﻮ ﰲ ﺍﳊﺎﻟﲔ ﻗﺒﻴﺢ‪ ،‬ﻓﺎﺷﺘﺮﻛﺎ ﰲ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺖ ﺍﻟﺼﻴﺎ ﹺﻡ ﻛﻼﻫ‪‬ﻤﺎ ﻣﺄﻣﻮ ‪‬ﺭ ﺑﺎﻹﻣﺴﺎﻙ ﻋـﻦ‬ ‫ﺍﳌﻔﻄ‪‬ﺮﺍ ‪‬ﻥ ﰲ ﻭﻗ ‪‬‬
‫ﺍﻟﻄﻌﺎ ﹺﻡ ﺳﻮﺍ ٌﺀ ﺍﻟﻨﺎﺳﻲ ﻭﺍﻟﺬﺍﻛﺮ‪ ،‬ﻓﺎﺷﺘﺮﻛﺎ ﰲ ﺍﻟﻨـﻬﻲ ﻋـﻦ‬
‫ﺏ ﺍﻹﻣﺴﺎ ‪‬ﻙ‬ ‫ﺖ ﺍﻟﺼﻴﺎ ﹺﻡ ﺃﻱ ﺍﺷﺘﺮﻛﺎ ﰲ ﻭﺟﻮ ﹺ‬ ‫ﺗﻌﺎﻃﻲ ﺍﳌﻔ ّ‪‬ﻄ ﹺﺮ ﻭﻗ ‪‬‬
‫ﺕ ﻭﺍﻓﺘﺮﻗﺎ ﰲ ﺍﳌﺆﺍﺧﺬ ‪‬ﺓ ﻭﺍﻟـﺼﺤﺔ‪ ،‬ﻭﺍﷲ ﺗﻌـﺎﱃ‬ ‫ﻋﻦ ﺍﳌﻔ ‪‬ﻄّﺮﺍ ‪‬‬
‫ﺃﻋﻠﻢ‪.‬‬
‫ﻓﺎﻟﻌﱪ ﹸﺓ ﺑﺎﻟﺪﻟﻴ ﹺﻞ ﻭﺍﻟﻌﱪ ﹸﺓ ﺑﺎﻟﺘﺤﻘﻴ ﹺﻖ ﻻ ﺑﺎﻟﺘﻨﻤﻴﻖ‪ ،‬ﻭﳌـﺎﺫﺍ‬
‫ﺚ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍ ﹸﳌﺰ‪‬ﱐ ﺍﻟـﺼﺤﻴ ‪‬ﺢ‬ ‫ﺫﻛﺮ ﺍﺑ ‪‬ﻦ ﻛﺜ ﹴﲑ ﺣﺪﻳ ﹶ‬
‫ﻋﻨﺪﻣﺎ ﺟﺎﺀ ﻗﱪ‪‬ﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ‪) :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﺳﺘﺴ ﹺﻖ ﻷﻣﺘﻚ( ﰲ ﺗﺎﺭﳜﻪ ﻭﺫﻛﺮﻩ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬

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‫ﰲ ﻓﺼ ﹺﻞ ﺍﻻﺳﺘﺴﻘﺎﺀِ؟ ﻫﻞ ﻳ‪‬ﻔﻬ‪‬ﻢ ﻣﻦ ﻫـﺬﺍ ﺣـﺼ ‪‬ﺮ ﻓﻘـ ‪‬ﻪ‬
‫ﺐ ﺃ‪‬ﻢ‬
‫ﷲ ﺇ‪‬ﺎ ﻇﺎﻫﺮﻳ ﹲﺔ ﳏﻀ ﹲﺔ ﻣﺬﻣﻮﻣﺔﹲ‪ ،‬ﻭﺍﻟﻌﺠﻴ ‪‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ؟ ﺗﺎ ِ‬
‫ﺕ‬
‫ﻣﻊ ﲨﻮﺩ‪‬ﻫﻢ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻳ ‪‬ﻔﺮ‪‬ﻭﻥ ﺇﱃ ﻣﺜ ﹺﻞ ﻫﺬﻩ ﺍﻟﺘـﺄﻭﻳﻼ ‪‬‬
‫ﻉ‪ ،‬ﻭﻋﻠﻰ ﺃﺻﻠ‪‬ﻬﻢ ﻫﺬﺍ ﳚـﻮﺯ ﻟﻘﺎﺋـﻞ ﺃﻥ‬ ‫ﺍﻟﱵ ‪‬ﺗ ‪‬ﻤﺠ‪‬ﻬﺎ ﺍﻷﲰﺎ ‪‬‬
‫ﻳﻘﻮﻝ‪ :‬ﻻ ﳚﻮﺯ ﺍﻻﺳﺘﺪﻻﻝ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻻ ﰲ ﺗﻔﺴﲑ ﻏﺮﻳﺐ‬
‫ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﻓﻌﻞ ﺍﻹﻣﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪.‬‬
‫ﺚ‬
‫ﺠ ﹸﺔ ﻋﻠﻴﻬﻢ ﺑﺮﻭﺍﻳﺔ ﺍﻷﺋﻤ ‪‬ﺔ ﻣﺸﺎﻳ ﹺﺦ ﺍﻹﺳﻼ ﹺﻡ ﳊﺪﻳ ‪‬‬
‫ﳊ‪‬‬‫ﻭﺍ ﹸ‬
‫ﻚ ﺇﱃ ﺭﹺﺑّـﻲ ﰲ‬
‫ﺍﻟﻀﺮﻳ ﹺﺮ ﺍﻟﺬﻱ ﻓﻴﻪ‪) :‬ﻳﺎ ﳏﻤ ‪‬ﺪ ﺇﱐ ﺃﺗﻮﺟ‪‬ﻪ ﺑـ ‪‬‬
‫ﺏ ﺻـﻼﺓ ﺍﳊﺎﺟـﺔ‬ ‫ﺣﺎﺟﱵ ﻟﺘ‪‬ﻘﻀ‪‬ﻰ ﱄ( ﻓﺈ‪‬ﻢ ﺫﻛﺮﻭﻩ ﰲ ﺑﺎ ﹺ‬
‫ﺱ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟﻘﻴﺎﻣ ‪‬ﺔ ﻛﻤﺎ ﻓﻌﻞ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﺑ ‪‬ﻦ ﻣﺎﺟﻪ‪،‬‬
‫ﻟﻴ‪‬ﻌﻤ ﹶﻞ ﺑﻪ ﺍﻟﻨﺎ ‪‬‬
‫ﻱ ﰲ ‪‬ﺳ‪‬ﻨﻨﹺﻪ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﻋﻴﺔ‪ ،‬ﻭﺍﻟﻨـﺴﺎﺋ ‪‬ﻲ ﰲ‬ ‫ﻭﻛﺬﺍ ﺍﻟﺘﺮﻣﺬ ‪‬‬
‫ﻋﻤﻞ ﺍﻟﻴﻮ ﹺﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻭﻏﲑ‪‬ﻫﻢ ﻛﺜﲑ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﻫﺆﻻﺀ ﺍﻷﺋﻤـ ﹸﺔ‬
‫ﺏ ﺍﻟﻔﻬﻢﹺ ﺇﻻ ﻟﻠﻌﻤ ﹺﻞ ﺑﻪ ﻭﻗﺪ ﺍﺳﺘﺪ ﱠﻝ ﺑﻪ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠـﻰ‬
‫ﺃﺻﺤﺎ ‪‬‬
‫ﺟﻮﺍ ﹺﺯ ﺍﻟﺘﻮﺳﻞ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﻨ ‪‬ﻜ ‪‬ﺮ‬
‫ﻋﻠﻴﻬﻢ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻷﺋﻤ ‪‬ﺔ ﺳﻠﻔﹰﺎ ﻭﺧﻠﻔﹰﺎ ﻓﻜﺎﻧﺖ ﺍﳌﺴﺌﻠ ﹸﺔ ﺇﲨﺎﻋ‪‬ﺎ‬
‫ﻒ ﺣﻘﻴﻘـﺘ‪‬ﻬﻢ ﺇﺫ‬
‫ﻣﺴﺘﻘﺮ‪‬ﺍ‪ ،‬ﻓﻬﻢ ﻳﺜﺒﺘﻮ ﹶﻥ ﺷﺬﻭﺫﹶﻫﻢ ﻭﻳﻜـﺸ ‪‬‬
‫ﻱ‬
‫ﻳ ‪‬ﺪ ‪‬ﻋﻮﻥ ﺍﻟﺴﻠﻔﻴ ﹶﺔ ﻗﻮ ﹰﻻ ﺩﻭ ﹶﻥ ﻋﻤﻞﹴ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﻗـﻮ ‪‬‬

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‫ﻑ ﰲ ﻛﺴﺮﹺﻫﻢ ﺑﺈﺫﻥ‬
‫ﻚ ﺍﷲ ﻓﺈﻧﻪ ﻛﺎ ‪‬‬
‫ﺟﺪ‪‬ﺍ‪ ،‬ﻓﺘﻤﺴ‪‬ﻚ ﺑﻪ ﺣﻔﻈ ‪‬‬
‫ﺍﷲ‪.‬‬
‫ﺏ‬
‫ﻱ ﰲ ﻛﺘﺎ ﹺ‬
‫ﻭﻳﻜﺴ ‪‬ﺮ ﺷﻮﻛﺘ‪‬ﻬﻢ ﻗﻮ ﹸﻝ ﺍﻹﻣﺎ ﹺﻡ ﺍﳌ ّﹺﱪ ‪‬ﺩ ﺍﻟﻨﺤﻮ ّﹺ‬
‫ﺍﻟ‪‬ﺘﻌﺎﺯﻱ ﻭﺍﳌﹶﺮﺍﺛﻲ‪ ،‬ﻗﺎﻝ ﻣﺎ ﻧﺼ‪‬ﻪ‪:‬‬
‫ﺚ ﻧﺬﻛ ‪‬ﺮﻩ ﻟ‪‬ﻴﺘ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ ‪‬ﺫﻛ ‪‬ﺮﻩ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ‪،‬‬
‫ﻭﻫﺬﺍ ﺣﺪﻳ ﹲ‬
‫ﻭ‪‬ﻳ ‪‬ﻌﻮ ﹶﺫ ﺑ ‪‬ﻪ ﻋﺎﺋ ﹲﺬ‪ ،‬ﻭ‪‬ﻳﺄ‪‬ﺗ ‪‬ﻢ ﺑﻪ ‪‬ﻣ ‪‬ﺆ‪‬ﺗ ‪‬ﻢ‪ :‬ﺣﺪﺛﲏ ﺍﻟﺮﻳﺎﺷﻲ ﺍﻟﻌﺒﺎﺱ ﺑﻦ‬
‫ﺍﻟﻔﺮﺝ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺃﲪﺪ ﺑﻦ ﺷﺒﻴﺐ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺃﰊ ﻋـﻦ‬
‫ﺭﻭﺡ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﳋﻄﻤﻲ ﺍﳌﺪﻳﲏ ‪ ....‬ﻭﺫﻛ ‪‬ﺮ‬
‫ﺚ ﻛﱠﻠ ‪‬ﻪ ﻣﻊ ﻗﺼ ‪‬ﺔ ﺍﻟﺮﺟ ﹺﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﺮ ‪‬ﺩ ‪‬ﺩ ﺇﱃ ﺳـّﹺﻴﺪ‪‬ﻧﺎ‬
‫ﺍﳊﺪﻳ ﹶ‬
‫ﻋﺜﻤﺎ ﹶﻥ ﺑ ﹺﻦ ﻋﻔﹼﺎ ﹶﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﺴﻴ‪‬ﺮ‪:‬‬
‫ﻭﺍﳌ ّﹺﱪ ‪‬ﺩ – ﻭﻳﻘﺎﻝ ﺍﳌ ‪‬ﱪ ‪‬ﺩ ‪ -‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟـ ِ‬
‫ﻛﺎﻥ ﺇﻣﺎﻣ‪‬ﺎ ﻋﻼﹼﻣ ﹰﺔ ‪‬ﻣ ‪‬ﻮﹼﺛﻘﹰﺎ ‪‬ﺗ ‪‬ﻮّ‪‬ﻓ ‪‬ﻲ ﺃﻭ ﹶﻝ ﺳـﻨ ‪‬ﺔ ‪ 286‬ﻫﺠﺮﻳـﺔ‪.‬‬
‫ﻒ ﺍﻷﻛﺎﺑﺮ‪.‬‬
‫ﺍﻧﺘﻬﻰ‪ ،‬ﺃﻱ ﺃﻧ‪‬ﻪ ﻣﻦ ﺃﺋ ‪‬ﻤ ‪‬ﺔ ﺍﻟﺴﻠ ‪‬‬
‫ﻓﻬﻞ ﻫﻮ ﻣﺸﺮ ‪‬ﻙ ﻋﻨﺪﻛﻢ‪ ،‬ﳏﺎ ﹲﻝ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺃﻛﺎﺑ ‪‬ﺮ ﺍﻷﻣـ ‪‬ﺔ‬
‫ﺺ ﺍﻷﻣ ‪‬ﺔ ﻣﻦ‬
‫ﻋﻠﻰ ﺿﻼ ﹴﻝ ﻭﺃﻧﺘﻢ ﺑﻌﺪ ﻗﺮﻭ ‪‬ﻥ ﻃﻮﻳﻠ ‪‬ﺔ ﺟﺌﺘﻢ ﻟﺘﺨﻠﻴ ﹺ‬
‫ﷲ‬
‫ﺷ‪‬ﺮﻛ‪‬ﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻭﻻ ﺑ ‪‬ﺪ ﻓﺄﻧﺘﻢ ﺍﳌﺸﺮﻛﻮ ﹶﻥ ﻻ ﺍﻷﻣﺔﹸ‪ ،‬ﻓﻮﺍ ِ‬

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 ‫ﻒ ﻋ‪‬ﺸ ﹺﺮ ﻋﻠ ﹺﻢ ﺃﺣـﺪ‪‬ﻫﻢ ﻭﻻ‬ ‫ﻣﻬﻤﺎ ﺑﻠ ﹶﻎ ﻋﻠﻤ‪‬ﻜﻢ ﻟﻦ ﻳﺒﻠ ﹶﻎ ﻧﺼ ‪‬‬
‫ﻑ ﻋﻠﻰ ﺍﻟﺪﻳ ﹺﻦ‬
‫ﺗﻘﻮﺍ ‪‬ﻩ ﻭﻻ ﺻﻼﺣ‪‬ﻪ ﻭﻟﻦ ﺗﻜﻮﻧﻮﺍ ﺃﺻﻠ ‪‬ﺢ ﻭﺃﺧ ‪‬ﻮ ‪‬‬
‫ﻣﻨﻬﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﻜﺎﺩﻭ ﹶﻥ ﺗﻔﻘﻬﻮ ﹶﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﻟﺴﺎ ‪‬ﻥ ﺍﻟﻌـﺮﺏ‪،‬‬
‫ﻕ ﻭﺃﻣﺎﻧ ‪‬ﺔ ﺑﺘﺠ ‪‬ﺮ ‪‬ﺩ ﻋﻤ‪‬ﺎ ﺯﺭﻋﻮﻩ ﰲ‬
‫ﻓﺘﺄ ‪‬ﻣﻠﻮﺍ ﻛﻼﻣﻲ ﺟّﹺﻴﺪ‪‬ﺍ ﺑﺼﺪ ﹴ‬
‫ﻼ ﺑﻌـ ‪‬ﺪ ﺟﻴـ ﹴﻞ ﺇﻻ ﻣ‪‬ـﻦ‬ ‫ﻗﻠﻮﺑﻜﻢ ﻣﻦ ﺗﻜﻔﲑ ﺍﳌﺴﻠﻤﲔ ﺟﻴ ﹰ‬
‫ﻭﺍﻓﻘﻜﻢ‪.‬‬
‫ﻭﺇﻳﺮﺍ ‪‬ﺩ ﺀﺍﺧ ‪‬ﺮ ﻭﻫﻮ ﺃﻥ ﻛﻠﻤﺔ "ﻳﺎ ﳏﻤﺪ" ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺏ ﰲ ﺑﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﻞ ﳍﺎ‬ ‫ﻭﺳﻠﻢ‪ ،‬ﱂ ﺗﺮﺩ ﻓﻘﻂ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﺕ ﺣ‪‬ﺴﺎﻥﹲ‪ ،‬ﻓﺬﺍﻙ ﻛﺎﻧﺖ ﻟﻪ ﺣﺎﺟ ﹲﺔ ﻋﻨﺪ ﺍﳋﻠﻴﻔﺔ‬ ‫ﺕ ﺛﺎﺑﺘﺎ ‪‬‬
‫ﺃ ‪‬ﺧﻮﺍ ‪‬‬
‫ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻓﻘﺎﻝ "ﻳﺎ ﳏﻤﺪ" ﻭﻫﺬﺍ ﺧﺪﺭﺕ ﺭﺟﻠﹸﻪ‬
‫ﺏ ﺑﻞ ﻫـﻲ‬ ‫ﺻ ﹰﺔ ﺑﺎﻵﺩﺍ ﹺ‬
‫ﺖ ﺍﻟﻌﺒﺎﺭ ﹸﺓ ﺧﺎ ‪‬‬
‫ﻓﻘﺎﻝ "ﻳﺎ ﳏﻤﺪ"‪ ،‬ﻓﻠﻴﺴ ‪‬‬
‫ﻭﺍﺭﺩ ﹲﺓ ﰲ ﻛﻞ ﺍﳊﺎﺟﺎﺕ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺍﻳـ ‪‬ﺔ ﺍﻟـﺼﺤﻴﺤ ‪‬ﺔ ﰲ‬
‫ﺖ ﻟﻚ‬
‫ﺗﻮﺳ ﹺﻞ ﺍﻷﻋﻤﻰ ﰲ ﺗﺎﺭﻳﺦ ﺍﺑﻦ ﺃﰊ ﺧﻴﺜﻤ ﹶﺔ‪) :‬ﻭﺇﻥ ﻛﺎﻧ ‪‬‬
‫ﺣﺎﺟ ﹲﺔ ﻓﺎﻓﻌ ﹾﻞ ﻣﺜ ﹶﻞ ﺫﻟﻚ( ﻓﺎﳌﺴﺌﻠ ﹸﺔ ﻻ ﺗﺰﺍ ﹸﻝ ﺃﻭﺿـ ‪‬ﺢ ﻣـﻦ‬
‫ﲤﻮﻳﻬﺎﺗ‪‬ﻜﻢ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬
‫ﺏ‬
‫ﻭﻟﻮ ﻗﻠﻨﺎ ﺑﺄﻧ‪‬ﺎ ﺳﱠﻠﻤ‪‬ﻨﺎ ﺃﻧ‪‬ﻪ ﳎ ‪‬ﺮ ‪‬ﺩ ﺫﻛ ﹴﺮ ﻭﻫﻮ ﺧﻄﻮ ‪‬ﺭ ﺍﶈﺒﻮ ﹺ‬
‫ﱯ ﳏﻤ ‪‬ﺪ‬
‫ﺐ( ﻣﻊ ﺫ‪‬ﻛ ﹺﺮ ‪‬ﻩ ﺑﺎﻟﻠﺴﺎ ‪‬ﻥ ﻭﻫﻮ ﺍﻟﻨ ‪‬‬
‫ﺑﺎﻟﺒﺎ ﹺﻝ )ﺃﻱ ﻋﻠﻰ ﺍﻟﻘﻠ ﹺ‬
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 ‫ﺐ ﺍﻟﺼﻮﻓﻴ ‪‬ﺔ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺈﻧ‪‬ﻜﻢ ﻋﻨﺪﺋ ‪‬ﺬ ‪‬ﺗ ‪‬ﻘﺮ‪‬ﻭ ﹶﻥ ﲟﺬﻫ ﹺ‬
‫ﰲ ﻋﻨﺪﻣﺎ ﻳـﺼﻴﺒ‪‬ﻪ‬ ‫ﻀﻮﻥ ﻋﻘﻴﺪ‪‬ﺗﻜﻢ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﺼﻮ ﱠ‬ ‫ﻭﻭ‪‬ﺟﺪ‪‬ﻫﻢ ﻭﺗﻨ ﹸﻘ ‪‬‬
‫ﺏ ﺑﺎﻟﺒﺎ ﹺﻝ ﻭﺫ‪‬ﻛـ ﹺﺮ ‪‬ﻩ‬
‫ﻫﺬﺍ ﺍﻟﻮﺟﺪ‪ ‬ﺇﳕﺎ ﻫﻮ ﻷﺟ ﹺﻞ ﺧﻄﻮ ﹺﺭ ﺍﶈﺒﻮ ﹺ‬
‫ﻕ ﲢ ‪‬ﻤ ﹶﻞ‬
‫ﺑﺎﻟﻠﺴﺎ ‪‬ﻥ ﻭﻣﺎ ﻫﺬﺍ ﺍﻟﻮﺟ ‪‬ﺪ ﺇﻻ ﻟﻘ ‪‬ﻮ ‪‬ﺓ ﺍﻟﻮﺍ ﹺﺭ ‪‬ﺩ ﺍﻟﺬﻱ ﻳﻔﻮ ‪‬‬
‫ﺸﻰ ﻋﻠﻴ ‪‬ﻪ ﻭﺑﻌﻀ‪‬ﻬﻢ‬ ‫ﺼ ﹸﻞ ﻣﻨﻪ ﺍﻟﻮﺟ ‪‬ﺪ ﻓﻴﺼﻴ ‪‬ﺢ ﺃﻭ ‪‬ﻳ ‪‬ﻐ ‪‬‬‫ﺐ ﻓﻴﺤ ‪‬‬‫ﺍﻟﻘﻠ ﹺ‬
‫ﻒ ﺇﱃ ﻣﺎ ﺑﻌﺪ‪‬ﻩ‪.‬‬ ‫ﺕ ﻭﻗﺪ ﺣﺼﻞ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺯﻣ ﹺﻦ ﺍﻟﺴﹶﻠ ‪‬‬ ‫ﳝﻮ ‪‬‬

‫ﻚ ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﺣ‪‬ﻴﺎ‬

‫ﺕ ﹺﺇﺫﺍ ﹶﺫ ﹶﻛـﺮ‪‬ﺗ ‪‬‬
‫ﹶﺃ ‪‬ﻣﻮ ‪‬‬
‫ﺖ‬
‫ﻚ ﻣﺎ ‪‬ﺣﻴﹺﻴ ‪‬‬
‫ﺻ ‪‬ﻠ ‪‬‬
‫ﻭﻟﻮﻻ ﻣﺎ ُﺀ ‪‬ﻭ ‪‬‬
‫ﺕ ﺷ‪‬ـﻮﻗﹰﺎ‬
‫ﻓﹶﺄ ‪‬ﺣﻴﺎ ﺑﺎ ﹸﳌ‪‬ﻨـﻰ ﻭﺃﻣـﻮ ‪‬‬
‫ﺕ‬
‫ﻚ ﻭﻛ ‪‬ﻢ ﺃﻣﻮ ‪‬‬
‫ﻭ ﹶﻛ ‪‬ﻢ ﹶﺃ ‪‬ﺣ‪‬ﻴﺎ ﻋﻠﻴ ‪‬‬
‫ﺱ‬
‫ﺖ ﺍﳊﺐ‪ ‬ﻛﺄﺳ‪‬ـﺎ ‪‬ﺑﻌ ‪‬ﺪ ﻛﺄ ﹴ‬
‫‪‬ﺷ ﹺﺮ‪‬ﺑ ‪‬‬
‫ﺖ‬
‫ﺏ ﻭﻣﺎ ‪‬ﺭﻭﹺﻳ ‪‬‬
‫ﻓﻤﺎ ﻧ ‪‬ﻔ ‪‬ﺪ ﺍﻟﺸﺮﺍ ‪‬‬

‫ﻉ ﺇﺫ‬ ‫ﻓﺈﻥ ﻗﻴ ﹶﻞ ﺇﻧ‪‬ﻪ ﻳﺬﻛﺮ‪‬ﻩ ﺑﺎﻟﻠﺴﺎ ‪‬ﻥ ﻓﻘﻂ‪ ،‬ﻗﻠﻨﺎ ﻫﺬﺍ ﳑﻨـﻮ ‪‬‬
‫ﺐ ﻭﺧﻄﻮﺭ‪‬ﻩ‬ ‫ﻻ ﻳﺬﻛ ‪‬ﺮ ﺑﻠﺴﺎﻧﹺﻪ ﺇﻻ ﻭﻗﺪ ﺧﻄ ‪‬ﺮ ﻟﻪ ﺍﺳ ‪‬ﻢ ﻣﻦ ﻳ‪‬ﺤ ‪‬‬
‫ﺏ ﻭﺍ ﹺﺭﺩ‪‬ﺍ‬
‫ﺇﳕﺎ ﻳﻜﻮ ﹸﻥ ﰲ ﺍﻟﻘﻠﺐﹺ‪ ،‬ﻓﻘﺪ ﺻﺤ‪‬ﺖ ﺻﻮﺭ ﹸﺓ ﺍﶈﺒـﻮ ﹺ‬
‫ﻗﻠﺒﻴ‪‬ﺎ ﻓﺄﺟﺮﺍﻫﺎ ﻋﻠﻰ ﻟﺴﺎﻧﹺﻪ‪ ،‬ﻓﺘﻨﺒ‪‬ﻪ‪.‬‬

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‫ﻭﻣﻌﺮﻭﻑ‪ ‬ﺃ ﱠﻥ ﺍﻟﻠﺴﺎ ﹶﻥ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻘﻠﺐﹺ‪ ،‬ﺇﻻ ﻣ‪‬ﻦ‬
‫ﻛﺎﻥ ﻣ‪‬ﻜ ‪‬ﺮﻫ‪‬ﺎ ﺃﻭ ﳐﻄﺌﹰﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋ ‪‬ﺮ‪:‬‬
‫ﺇﻥ ﺍﻟﻜﻼ ‪‬ﻡ ﹶﻟﻔ‪‬ﻲ ﺍﻟﻔﺆﺍ ‪‬ﺩ ﻭﺇﻧ‪‬ﻤﺎ‬
‫‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﻠﺴﺎ ﹸﻥ ﻋﻠﻰ ﺍﻟﻔﺆﺍ ‪‬ﺩ ‪‬ﺩ‪‬ﻟﻴﻼ‬
‫ﻭﻗﺎﻝ ﺀﺍﺧ ‪‬ﺮ‪:‬‬
‫ﻟﺴﺎ ﹸﻥ ﺍﻟﻔﱴ ﻋﻦ ﻋﻘ ‪‬ﻠ ‪‬ﻪ ﺗ‪‬ﺮﺟ‪‬ﻤﺎ‪‬ﻧ ‪‬ﻪ‬
‫ﻣﱴ ﺯﻝ ﻋـﻘﻞ ﺍﳌﺮ ِﺀ ﺯﻝﱠ ﻟﺴﺎ‪‬ﻧ ‪‬ﻪ‬
‫ﲔ ﻣ‪‬ﻦ ﻫﺬﻩ‪ ،‬ﻓﺈﻣ‪‬ﺎ ﻧ‪‬ـﺼﺮﺗ‪‬ﻬﻢ ﻷﻫـ ﹺﻞ‬ ‫ﻓﻼ ﻣﻔ ‪‬ﺮ ﻟﻠﻤﺨﺎﻟﻔ ‪‬‬
‫ﺏ‬
‫ﺱ ﺍﻟﻌﺬ ﹺﺭ ﺍﻟﺼﺤﻴ ﹺﺢ ﳍﻢ ﰲ ﺍﻟﻐﻴﺎ ﹺ‬‫ﺍﻟﻮﺟ ‪‬ﺪ ﻣﻦ ﺍﻟﺼﻮﻓﻴ ‪‬ﺔ ﻭﺍﻟﺘﻤﺎ ‪‬‬
‫ﺲ ﺍﳌﻨﻬ ﹺﻞ ﺍﳌﹶﻮﺭ‪‬ﻭﺩ‪ ،‬ﲟﺎ ﺗﻜ ‪‬ﺮ ‪‬ﻡ ﺑـﻪ ﺧـﺎﻟ ‪‬ﻖ‬‫ﻋﻦ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﺑﺄﹸﻧ ﹺ‬
‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺃﻭ ﺗﺼﺮﳛ‪‬ﻬﻢ ﺑﺄﻧ‪‬ﻬﺎ ﺍﺳﺘﻐﺎﺛ ﹲﺔ ﻭﻧﺪﺍ ٌﺀ ﺻﺮﻳﺢ‪.‬‬
‫ﺏ ﻭﻋﺎﺩ ﹲﺓ ﻋﺮﺑﻴ ﹲﺔ‬
‫ﻫﺬﺍ ﻭﻟﻮ ﻗﹸﻠﻨﺎ ﺑﺄﻧ‪‬ﺎ ﺳﻠﹼﻤﻨﺎ ﺃ‪‬ﺎ ﻣﻦ ﺍﻵﺩﺍ ﹺ‬
‫ﻉ ‪ -‬ﺇﺫ ﻻ ﳐﺎﻟﻔ ﹶﺔ ﻓﻴﻬﺎ ﻟﻠﻌﻘﻴـﺪ ‪‬ﺓ ‪ -‬ﻓـﻼ‬ ‫ﻗﺪﳝ ﹲﺔ ﺃﻗﺮ‪‬ﻫﺎ ﺍﻟﺸﺮ ‪‬‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺈﻥ ﺷﺎ َﺀ ﺍﳌـﺮ ُﺀ‬ ‫ﺺ ﺣﻴﻨﺌ ‪‬ﺬ ﺑﺎﻟﻨ ّﹺ‬
‫ﳜﺘ ‪‬‬
‫ﺐ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻓﻤ‪‬ﻦ ﺧ ‪‬ﺪﺭ‪‬ﺕ ﺭﺟﻠﹸـﻪ ﺃﻭ‬ ‫ﺐ ﻻ ﺍﻷﺣ ‪‬‬ ‫ﹶﺫﻛ ‪‬ﺮ ﻣ‪‬ﻦ ﺃ ‪‬ﺣ ‪‬‬

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‫ﻳﺪ‪‬ﻩ ﻋﻠﻰ ﻫﺬﺍ ﻟﻪ ﺃﻥ ﻳﻘﻮ ﹶﻝ‪ :‬ﻳـﺎ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻭ‬
‫ﻳـﺎ ﺳﹺﻴّﺪ‪‬ﰐ ﻓﺎﻃﻤﺔ ‪ ،‬ﻳـﺎ ﻋﻠﻲ‪ ،‬ﻳـﺎ ﺣـﺴﲔ‪ ،‬ﻳـــﺎ‬
‫ﺣﺴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺃﲨﻌﲔ ﻭﻧﻔﻌﻨﺎ ﺑﱪﻛﺎﺗ‪‬ﻬﻢ ﻭﺳﻘﺎﻧﺎ ﻣﻦ‬
‫ﺽ ﻛﺮﺍﻣﺎﺗ‪‬ﻬﻢ ﺀﺍﻣﲔ‪.‬‬
‫ﻓﹸﻴﻮ ﹺ‬
‫ﻓﻘﺪ ﺃﻭﻗﻊ ﺍﻟﻮﻫﺎﺑﻴ ﹸﺔ ﺃﻧﻔﺴ‪‬ﻬﻢ ﰲ ﻭﺭﻃ ‪‬ﺔ ﻓﺈﻣ‪‬ﺎ ﺃﻥ ‪‬ﻳﻘ‪‬ـﺮ‪‬ﻭﺍ‬
‫ﺏ ﻭﺃ ﹼﻥ‬ ‫ﺑﺄ‪‬ﺎ ﺍﺳﺘﻐﺎﺛ ﹲﺔ ﻓﻴﺠﻴﺰﻭ‪‬ﺎ ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﻳﻌﺘﱪﻭﻫﺎ ﻣـﻦ ﺍﻵﺩﺍ ﹺ‬
‫ﺏ ‪‬ﲞ ‪‬ﺪ ﹺﺭ ﺭﺟﻠ‪ ‬ﻪ ﻳﺬ ﹸﻛ ‪‬ﺮ ﺍﺳ ‪‬ﻢ ﳏﺒﻮﺑﹺﻪ ﻓﻴﺰﻭ ﹸﻝ ﻋﻨﻪ ﺍﳋـ ‪‬ﺪﺭ‪،‬‬
‫ﺍﳌﺼﺎ ‪‬‬
‫ﻼ ﻋﻠﻴﻬﻢ ﻓﺈ ﹼﻥ ﺫﻛ ‪‬ﺮ ﺍﻟﺼﻮﻓﻴ ‪‬ﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴ ﹺﻞ‬ ‫ﻭﻳﻜﻮ ﹸﻥ ﻫﺬﺍ ﺩﻟﻴ ﹰ‬
‫ﺐ ﺍﺳﺘﺤﻀﺎ ﹺﺭ ‪‬ﻩ ﻟﻠﻤﺤﺒﻮﺏ‪ ،‬ﻳ‪‬ـﺼﻴﺒ‪‬ﻪ‬ ‫ﻭﻛ ﱡﻞ ﻭﺍﺣ ‪‬ﺪ ﻋﻠﻰ ﺣﺴ ﹺ‬
‫ﺍﻟﻮﺟ ‪‬ﺪ ﺍﳌﻜﺘﻮﺏ‪.‬‬
‫ﺹ ﺑـﺎﻟﺮﺟﻠﲔ ﺃﻡ‬
‫ﺐ ﻫﻞ ﻫﻮ ﺧﺎ ‪‬‬ ‫ﻭﻧﺴﺄﻟﹸﻬﻢ‪ :‬ﺫﻛ ‪‬ﺮ ﺍﳊﺒﻴ ﹺ‬
‫ﺑﺮﺟ ﹴﻞ ﻭﺍﺣﺪ ‪‬ﺓ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫ ‪‬ﺮ ﺍﻟﺮﻭﺍﻳﺔ‪‬؟‬
‫ﷲ ﺃﻧ‪‬ﻬـﻢ‬
‫ﻼ ﻳﻘﻮ ﹸﻝ ‪‬ﺬﺍ‪ ،‬ﻭﺍﻋﻠ ‪‬ﻢ ﺭﲪﻚ ﺍ ُ‬ ‫ﻭﻻ ﻧﻈ ‪‬ﻦ ﻋﺎﻗ ﹰ‬
‫ﺚ ﻭﺭﻭﺩ‪‬ﻩ ﰲ‬‫ﺏ ﺧ ‪‬ﺪ ﹺﺭ ﺍﻟﺮﺟ ﹺﻞ ﻣـﻦ ﺣﻴـ ﹸ‬ ‫ﺫﻛﺮﻭﺍ ﻫﺬﺍ ﰲ ﺑﺎ ﹺ‬
‫ﺺ‬
‫ﺲ ﺷﺨ ‪‬‬ ‫ﺏ ﻣﺜﺎﻝﹴ‪ ،‬ﻓﺈﺫﺍ ﺃﺣ ‪‬‬
‫ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﺍﳌﺮﺍ ‪‬ﺩ ﺍﻟﺘﻤﺜﻴ ﹸﻞ ﺃﻱ ﺿﺮ ‪‬‬
‫ﻯ ﻓﻠﻪ ﺃﻥ ﻳﻘﻮ ﹶﻝ "ﻳـﺎ ﳏﻤـﺪ" ﻭﻟـﻴﺲ‬ ‫‪‬ﲞ ‪‬ﺪ ﹴﺭ ﰲ ﻳ ‪‬ﺪ ‪‬ﻩ ﺃﻭ ﺃﺫ ‪‬‬
‫ﻫﺆﻻ ِﺀ ﻣ‪‬ﻦ ﳛ ّ‪‬ﺪ ‪‬ﺩ ﻟﻚ ﺩﺍﺋﺮ ﹶﺓ ﺍﳉﻮﺍ ﹺﺯ ﻭﻫﻴﻬﺎﺕ‪.‬‬
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 ‫ﻓﺈ ﹾﻥ ﺟﺎﻫﺮ‪‬ﻭﺍ ﺑﺴﺨﺎﻓ ‪‬ﺔ ﻋﻘﻮﻟ‪‬ﻬﻢ ﻭﻗﺎﻟﻮﺍ ﳓﻦ ﻧﺄﺧ ﹸﺬ ﺑﻈﺎﻫ ﹺﺮ‬
‫ﺚ‬
‫ﺍﳊﺪﻳﺚ ﻭﻗﺪ ﻭﺭ ‪‬ﺩ ﰲ ﺍﻟﺮﺟﻞﹺ‪ ،‬ﻗﻠﻨﺎ ﺧﺬﻭﺍ ﺑﻈﺎﻫﺮ ﺍﻷﺣﺎﺩﻳ ‪‬‬
‫ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻷﺫﺍﻥﹸ ﻋﻠﻰ ﺍﳌﻨﺎﺋ ﹺﺮ ﻭﻻ ﺗﺆﺫﹼﻧﻮﺍ ﺍﻟﻴﻮ ‪‬ﻡ ﻣـﻦ ﺩﺍﺧـﻞ‬
‫ﺕ ﺍﻟﺼﻮﺕ‪ ،‬ﺃﻟﻴﺴﺖ ﻫـﺬﻩ ﺑﺪﻋـ ﹰﺔ‬ ‫ﺍﳌﺴﺠ ‪‬ﺪ ﺑﻮﺍﺳﻄ ‪‬ﺔ ﻣﻜﺒ‪‬ﺮﺍ ‪‬‬
‫ﻭﺃﻧﺘﻢ ﺗﺰﻋﻤﻮ ﹶﻥ ﳏﺎﺭﺑ ﹶﺔ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻓﻌﻠﺘ‪‬ﻢ ﺑﺎﳌﺴﻠﻤﲔ ﺍﻷﻓﺎﻋﻴـ ﹶﻞ‬
‫‪‬ﺬﻩ ﺍﳊﺠﺔ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺗﺮﺗﻜﺒﻮﻧ‪‬ﻬﺎ‪.‬‬
‫ﺚ ﺑﻈﺎﻫﺮﻳ ‪‬ﺔ ﺳـﺨﻴﻔ ‪‬ﺔ‬ ‫ﻭﺇ ﹾﻥ ﺃﺭﺩﺗ‪‬ﻢ ﺍﻷﺧ ﹶﺬ ﺑﻈﺎﻫ ﹺﺮ ﺍﳊﺪﻳ ‪‬‬
‫ﺸ ‪‬ﺪ ﺍﻟﺮﹺﺣﺎ ﹸﻝ ﺇ ﹼﻻ ﺇﱃ ﺛﻼﺛ ‪‬ﺔ‬
‫ﺚ )ﻻ ‪‬ﺗ ‪‬‬
‫ﻓﺨﺬﻭﺍ ﺃﻳﻀ‪‬ﺎ ﺑﻈﺎﻫ ﹺﺮ ﺣﺪﻳ ‪‬‬
‫ﻣﺴﺎﺟ ‪‬ﺪ ﺍﳌﺴﺠ ‪‬ﺪ ﺍﳊﺮﺍ ﹺﻡ ﻭﺍﳌﺴﺠ ‪‬ﺪ ﺍﻷﻗﺼﻰ ﻭﻣﺴﺠﹺﺪﻱ ﻫﺬﺍ(‪.‬‬
‫ﻓﻌﻠﻰ ﻇﺎﻫﺮﹺﻩ ﺣﺮﺍ ‪‬ﻡ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺴﺎﻓﺮﻭﺍ ﻟﺼﻠ ‪‬ﺔ ﺃﺭﺣﺎﻣ‪‬ﻜﻢ‬
‫ﻉ‬
‫ﻆ ﳑﻨـﻮ ‪‬‬‫ﻭﻟﻠﺘﺠﺎﺭ ‪‬ﺓ ﻷ ﹼﻥ ﺍﻟﻨﻬ ‪‬ﻲ ﻋﻦ ﺷ ّ‪‬ﺪ ﺍﻟﺮﺣﺎ ﹺﻝ ﺑﻈﺎﻫ ﹺﺮ ﺍﻟﻠﻔ ‪‬‬
‫ﺇ ﹼﻻ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺎﺟ ‪‬ﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺃﻡ ﻫﻲ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ﻋﻨـﺪ‬
‫ﺸﻬ‪‬ﻲ‪.‬‬
‫ﺃﺻﺤﺎﺏ ﻇﺎﻫﺮ‪‬ﻳ ‪‬ﺔ ﺍﻟﺘ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻠﹸـﻮ ﹶﻥ‬
‫ﺴ ‪‬ﻮ ﹶﻥ ﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺱ ﺑﺎﹾﻟﹺﺒ ّﹺﺮ ﻭ‪‬ﺗ‪‬ﻨ ‪‬‬
‫)ﺃﺗ ﹾﺄ ‪‬ﻣ ‪‬ﺮﻭ ﹶﻥ ﺍﻟ‪‬ﻨﺎ ‪‬‬
‫ﺏ(‬ ‫ﺍﹾﻟ ‪‬ﻜ‪‬ﺘﺎ ‪‬‬
‫ﺖ ﺍﻟﻈﺎﻫﺮ‪‬ﻳ ﹸﺔ ﺍﳌﻤﺰﻭﺟ ﹸﺔ‬
‫ﺖ ﺍﻟﺴﻠﻔ‪‬ﻴ ﹸﺔ ﺍﳌﻜﺬﻭﺑ ﹸﺔ ﻭﺑﺌﺴ ‪‬‬
‫ﺴ ‪‬‬
‫ﻓﹺﺒﺌ ‪‬‬

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 ‫ﺏ ﺍﻷﺩﻟ ‪‬ﺔ ﺑﺒﻌﻀ‪‬ﻬﺎ‪ ،‬ﻓ ﹸﻜﻔﱡﻮﺍ ﺇﺫﹶﻥ ﻋﻦ‬‫ﺑﺎﻟﺘﺸﻬ‪‬ﻲ‪ ،‬ﺗﺆﺩ‪‬ﻱ ﺇﱃ ﺿﺮ ﹺ‬
‫ﺚ‬
‫ﺖ ﻟﻪ ﺷﻔﺎﻋﱵ( ﻓﻬﺬﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﺚ‪) :‬ﻣ‪‬ﻦ ﺯﺍﺭ ﻗﱪﻱ ﻭﺟ‪‬ﺒ ‪‬‬ ‫ﺣﺪﻳ ‪‬‬
‫ﺖ ‪ -‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻛﻢ ﺿﻌﻴﻔﹰﺎ‪ -‬ﻓﻘﺪ ﺫﻛـﺮﻩ ﺍﻷﺋﻤـ ﹸﺔ‬ ‫ﺍﻟﺜﺎﺑ ‪‬‬
‫ﺏ‪ ،‬ﻭﻫـﺬﺍ ﻛـﺬﺍﻙ‪،‬‬ ‫ﺍﻷﻛﺎﺑ ‪‬ﺮ ﰲ ﻓﻀﺎﺋ ﹺﻞ ﺍﻷﻋﻤـﺎ ﹺﻝ ﻭﺍﻵﺩﺍ ﹺ‬
‫ﲔ ﺍﻟﺬﻳ ‪‬ﻦ ﺷﺪ‪‬ﻭﺍ ﺍﻟﺮﺣﺎ ﹶﻝ ﺇﱃ ﻗﱪﹺﻩ ﺻﻠﻰ‬ ‫ﻭﺍﺗﺮ‪‬ﻛﻮﺍ ﺗﻜﻔ ‪‬ﲑ ﺍﳌﺴﻠﻤ ‪‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﺈﻧ‪‬ﻪ ﻣﻦ ﺍﻵﺩﺍﺏ‪.‬‬
‫ﰊ ﰲ ﻗﺼﻴﺪﺗ‪‬ﻪ ﺍﳌﺸﻬﻮﺭ ‪‬ﺓ ﻋﻦ‬‫ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺑ ‪‬ﻦ ﺍﻟﻌﺮ ّﹺ‬
‫ﺖ ﻻ ﺃﺳﺘـﺴﻴ ﹸﻎ ﻫـﺬﺍ‬ ‫ﻣﺜ ﹺﻞ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﻳ ‪‬ﺔ ﺍﳌﻤﻘﻮﺗ ‪‬ﺔ ﻭﺇﻥ ﻛﻨ ‪‬‬
‫ﺍﻟﻠﻔﻆ ﺇﳕﺎ ﻫﻮ ﻟﻠﺒ‪‬ﻴﺎﻥ‪:‬‬
‫ﻗﺎﻟـﻮﺍ ﺍﻟﻈـﻮﺍﻫ ‪‬ﺮ ﺃﺻـ ﹲﻞ ﻻ ﳚﻮ ‪‬ﺯ ﻟﻨﺎ‬
‫ﻱ ﻭﻻ ‪‬ﻧ ﹶﻈ ﹺﺮ‬
‫ﻋﻨـﻬﺎ ﺍﻟ ‪‬ﻌـ ‪‬ﺪﻭ ﹸﻝ ﺇﱃ ﺭﺃ ﹴ‬
‫ﺴﺌﹸﻮﺍ ﻓ ‪‬ﻤﻘﺎ ‪‬ﻡ ﺍﻟﺪﻳ ﹺﻦ ﻟﻴﺲ ﻟﻜﻢ‬
‫ﺖ ﺍﺧـ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﻑ ﻣﻦ ﺍﻟ‪‬ﺒ ﹶﻘ ﹺﺮ‬
‫ﻣـﺎ ‪‬ﻟـﻸﻧﺎ ﹺﻡ ﻭﻣـﻌﻠﻮ ‪‬‬

‫ﻳ‪‬ﻘﺎ ﹸﻝ ﻷﻫ ﹺﻞ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮ‪‬ﻳ ‪‬ﺔ‪ ،‬ﻻ ‪‬ﻳ ‪‬ﺰ ‪‬ﺭ ﺃﺣ ‪‬ﺪ ﻣﻨﻜﻢ ﺃﻫﹶﻠ ‪‬ﻪ ﻛ ﱠﻞ‬
‫ﺚ ﺍﻟـﻮﺍﺭ ‪‬ﺩ ﰲ‬ ‫ﻳﻮ ﹴﻡ ﻭﺃﻧﺘﻢ ﻋﻠﻰ ﻇﺎﻫﺮ‪‬ﻳﺘ‪‬ﻜﻢ ﻫﺬﻩ‪ ،‬ﻷ ﹼﻥ ﺍﳊﺪﻳ ﹶ‬
‫ﻑ ﻫﺬﺍ ﻭﻫﻮ‪ ) :‬ﺯ ‪‬ﺭ ‪‬ﻏﺒ‪‬ﺎ ‪‬ﺗ ‪‬ﺰ ‪‬ﺩ ‪‬ﺩ ‪‬ﺣﺒ‪‬ﺎ(‬
‫ﺍﻟﺰﻳﺎﺭ ‪‬ﺓ ﻇﺎﻫﺮ‪‬ﻩ ﻋﻠﻰ ﺧﻼ ‪‬‬

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 ‫ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐﹼ‪ ،‬ﻓﻬﺬﺍ ﻇﺎﻫﺮ‪‬ﻩ ﺃﻣ ‪‬ﺮ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻆ‬
‫ﺿ ‪‬ﺪّﻩ‪ ،‬ﻫﺬﺍ ﺃ ‪‬ﻭ ﹸﻝ ﻣﺎ ﻳﺘﺒﺎﺩ ‪‬ﺭ ﻣﻦ ﺍﻟﻠﻔ ‪‬‬
‫ﻭﺍﻷﻣ ‪‬ﺮ ﺑﺎﻟﺸﻰ ِﺀ ‪ ‬ﻲ ﻋﻦ ‪‬‬
‫ﺴﻤ‪‬ﻰ ﻇﺎﻫ ‪‬ﺮ ﺍﻟﻠﻔﻆ‪ ،‬ﺃﻣﺎ ﻋﻨ ‪‬ﺪ ﺃﻫ ﹺﻞ ﺍﻟﻔﻬ ﹺﻢ ﻣﻦ ﺃﻫـ ﹺﻞ‬ ‫ﻭﻫﻮ ﻣﺎ ‪‬ﻳ ‪‬‬
‫ﺏ ﺇﳕﺎ ﻫﻮ ﺇﺭﺷﺎﺩ‪،‬‬ ‫ﺍﻟﺴﻨ ‪‬ﺔ ﻭﺍﳉﻤﺎﻋ ‪‬ﺔ ﻓﻠﻴﺲ ﻫﺬﺍ ﺍﻷﻣ ‪‬ﺮ ﻟﻠﻮﺟﻮ ﹺ‬
‫ﺚ‬
‫ﺏ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻓـﺎﻟﻌﱪ ﹸﺓ ﺑﻔ‪‬ﻘـ ‪‬ﻪ ﺍﳊـﺪﻳ ‪‬‬ ‫ﻭﻣﺎ ﻛ ﱡﻞ ﺃﻣ ﹴﺮ ﻟﻠﻮﺟﻮ ﹺ‬
‫ﺚ ﺧ ‪‬ﺪ ﹺﺭ ﺍﻟﺮﺟ ﹺﻞ ﺍﻟﻌﱪ ﹸﺓ ﻓﻴـﻪ ﻓﻘﻬ‪‬ـﻪ ﻻ‬ ‫ﻭ ‪‬ﺩﺭﺍﻳﺘ‪‬ﻪ‪ ،‬ﻭﻛﺬﺍ ﺣﺪﻳ ﹸ‬
‫ﻇﺎﻫﺮ‪‬ﻩ ﺍﶈﺾ‪ ،‬ﻓﻠﻮ ﺧ ‪‬ﺪﺭ‪‬ﺕ ﺭ‪‬ﻛ‪‬ﺒ ﹸﺔ ﺍﺑ ﹺﻦ ﻋﻤﺮ‪ ،‬ﻟﻘﻴـﻞ ﻣ‪‬ـﻦ‬
‫ﺧ ‪‬ﺪﺭ‪‬ﺕ ﺭﻛﺒﺘ‪‬ﻪ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻣﺜﺎ ﹲﻝ ﺃﻭ ﲤﺜﻴ ﹲﻞ ﻛﻤﺎ ﻣ ‪‬ﺮ‪.‬‬
‫ﻭﺍﳌﺮﺍ ‪‬ﺩ ﻣﻦ ﺍﻟﺘﻤﺜﻴ ﹺﻞ ﻣﺜ ﹸﻞ ﺗﻌﻠﻴ ﹺﻞ ﺍﳌﺎﻟﻜﻴ ‪‬ﺔ ﻋـﺪ ‪‬ﻡ ﺍﻷﺧـ ‪‬ﺬ‬
‫ﺚ( ﻓـﺈ‪‬ﻢ‬ ‫ﳋ‪‬ﺒ ﹶ‬ ‫ﲔ ﻡ ﳛ ‪‬ﻤ ﹺﻞ ﺍ ﹶ‬
‫ﺚ‪) :‬ﺇﺫﺍ ﺑﹶﻠ ﹶﻎ ﺍﳌﺎ ُﺀ ﹸﻗﱠﻠ‪‬ﺘ ﹺ‬ ‫ﺑﻈﺎﻫ ﹺﺮ ﺣﺪﻳ ‪‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﲤﺜﻴ ﹲﻞ ﻭﻟﻴﺲ ﺍﳌﺮﺍ ‪‬ﺩ ﺍﻟﻘﱠﻠﺘ‪‬ﲔ ﲢﺪﻳﺪ‪‬ﺍ‪ ،‬ﺇﳕـﺎ ﻟﻔﻈـ ﹸﺔ‬
‫ﺏ ﺍﳌﺜﺎ ﹺﻝ ﻋﻠﻰ ﻛﺜﺮ ‪‬ﺓ ﺍﳌﺎ ِﺀ ﺍﻟﺬﻱ‬ ‫ﺏ ﺿﺮ ﹺ‬ ‫)ﻗﻠﺘﲔ( ﹸﺫ ‪‬ﻛﺮ‪‬ﺕ ﻣﻦ ﺑﺎ ﹺ‬
‫ﺲ ﲝﻠﻮ ﹺﻝ ﺍﻟﻨﺠﺎﺳ ‪‬ﺔ ﻓﻴﻪ‪ ،‬ﻛﺬﺍ ﺃﻓـﺎﺩ‪‬ﻩ‬ ‫ﺠ ‪‬‬ ‫ﻻ ﻳﺘﻐ‪‬ﻴ ‪‬ﺮ ﻓﻮﺭ‪‬ﺍ ﺃﻭ ﻳﺘﻨ ‪‬‬
‫ﻣﺸﺎﳜﹸﻨﺎ ﺍﳌﻐﺎﺭﺑ ﹸﺔ‪.‬‬
‫ﻭﺍﻷﺩﻟ ﹸﺔ ﰲ ﻣﺜ ﹺﻞ ﻫﺬﺍ ﻛـﺜﲑ ﹲﺓ‪ ،‬ﻭﻳﻜﻔـﻲ ﰲ ﺇﺑﻄـﺎ ﹺﻝ‬
‫ﺏ ﻣﺎ ﻳﻘﻮ ﹸﻝ‬
‫ﺏ ﺍﳌﻔ ‪‬ﺮ ‪‬ﺩ‪) :‬ﺑﺎ ‪‬‬
‫ﺺ ﺑﻘﻮ ﹺﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩ ﹺ‬
‫ﺍﻟﺘﺨﺼﻴ ﹺ‬

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‫ﷲ ﻣـﻦ‬
‫ﺐ( ﻭﺫﻛ ‪‬ﺮ ﺣﺪﻳﺜﹰﺎ ﻓﻴﻪ ﺍﻻﺳﺘﻌﺎﺫ ﹸﺓ )ﺃﻋﻮ ﹸﺫ ﺑـﺎ ِ‬
‫ﻀ ‪‬‬‫ﺇﺫﺍ ﹶﻏ ‪‬‬
‫ﺍﻟﺸﻴﻄﺎ ‪‬ﻥ ﺍﻟﺮﺟﻴﻢ(‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻤﺜﻴﻞ ﻭﻟﻴﺲ ﺣﺼﺮ‪‬ﺍ ﻻ ﲟﻨﻄﻮ‪‬ﻗ ‪‬ﻪ ﻭﻻ ﲟﻔﻬﻮﻣ‪‬ﻪ‬
‫ﻭﺣﺎﺷﻰ ﺷﺮﻋ‪‬ﻨﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ‪‬ﺬﺍ ﺍﳉﻤﻮ ‪‬ﺩ ﺍﳌﻤﻘـﻮﺕ‪ ،‬ﻭﻓﻘـ ‪‬ﻪ‬
‫ﺍﻷﺩﹼﻟ ‪‬ﺔ ﻭﺩﺭﺍﻳﺘ‪‬ﻬﺎ ﺃﲰﻰ ﻭﺃﻋﻠﻰ ﻣﻦ ﻋﻘﻮﻟ‪‬ﻬﻢ‪ ،‬ﻭﺍﻟﻨﺴﺒ ﹸﺔ ﺑﻴﻨـﻬﻤﺎ‬
‫ﺺ ﺍﳌ ﹾﻄﻠﹶﻖ‪.‬‬
‫ﺍﻟﺘﺒﺎ‪‬ﻳ ‪‬ﻦ ﺍﳋﺎﻟ ‪‬‬
‫ﻟﻜﻦ – ﻭﺍﳊ ‪‬ﻖ ﻳﻘﺎ ﹸﻝ – ﺃﻋﺠﺒﲏ ﻗﻮﻟﹸﻬﻢ ﺑﺄ ﹼﻥ ﻫﺬﺍ ﻣـﻦ‬
‫ﱯ‬
‫ﱐ ﻭﺍﻟﻘﻠ ّﹺ‬‫ﺍﻵﺩﺍﺏﹺ‪ ،‬ﻓﻘﺪ ﹸﻛﻔ‪‬ﻴﻨﺎ ﻣﺆﻧ ﹶﺔ ﺍﳌﻨﺎﻇﺮ ‪‬ﺓ ﰲ ﺍﻟﺬﻛ ﹺﺮ ﺍﻟﻠﺴﺎ ّﹺ‬
‫ﻑ ﻣـﻦ‬ ‫ﻒ ﻳﻨﺼ‪‬ﺮﻭ ﹶﻥ ﺍﻟﺘﺼ ‪‬ﻮ ‪‬‬
‫ﷲ ﳍﻢ ﻛﻴ ‪‬‬ ‫ﻣﻊ ﺍﻟﺮﺍﺑﻄﺔ‪ ،‬ﻓﻌﺠﺒ‪‬ﺎ ﻭﺍ ِ‬
‫ﻒ ﺻـﺤﻴ ﹺﺢ‬ ‫ﺚ ﺿﻌﻴ ‪‬‬ ‫ﺣﻴﺚﹸ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﻗﺪ ﻭﺭ ‪‬ﺩ ﰲ ﺣﺪﻳ ‪‬‬
‫ﷲ ﹶﻟ‪‬ﻴ ‪‬ﺆّﹺﻳ ‪‬ﺪ ﻫﺬﺍ ﺍﻟﺪﻳ ‪‬ﻦ ﺑﺎﻟ ‪‬ﺮ ‪‬ﺟ ﹺﻞ ﺍﻟﻔﺎﺟﺮ( ﻭﻣﺎ ﳓـﻦ‬
‫ﺍﳌﻌﲎ‪) :‬ﺇ ﹼﻥ ﺍ َ‬
‫ﻓﻴﻪ ﺃﻭﺿ ‪‬ﺢ ﺷﺎﻫ ‪‬ﺪ ﻋﻠﻰ ﺻﺤ ‪‬ﺔ ﺍﳌﻌـﲎ‪ ،‬ﻭﻳ‪‬ـﺮ ‪‬ﺩ ﻋﻠـﻴﻬﻢ ﺃ ﹼﻥ‬
‫ﺍﻟﻘﺎﺿ ‪‬ﻲ ﻋﻴﺎﺿ‪‬ﺎ ﺫﻛﺮ‪‬ﻩ ﰲ ﺍﻟﺸﻔﺎ ﰲ )ﺑﺎﺏ ﻣـﺎ ‪‬ﺭﻭﹺﻱ ﻋـﻦ‬
‫ﻒ ﻣﻦ ﳏ‪‬ﺒﺘ‪‬ﻬﻢ ﻟﻪ ﻭﺷﻮﻗ‪‬ﻬﻢ ﺇﻟﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ(‬ ‫ﺍﻟﺴﻠ ‪‬‬
‫ﻒ ﺍﻟﺼﺎﳊ ‪‬ﻲ ﰲ ﺳﺒﻞ ﺍﳍﺪﻯ ﻭﺍﻟ ‪‬ﺮﺷﺎﺩ‪،‬‬ ‫ﻭﻛﺬﺍ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﻳﻮﺳ ‪‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‪.‬‬

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 ‫ﺷﺒﻬ ﹲﺔ ﺃﺧﺮﻯ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﻳﺴﺄﻟﻮﻥ ﻭﻳﻨﻜﺮﻭﻥ‪ :‬ﻭﻣ‪‬ﻦ ﻓﻬﻢ ﻣ‪‬ﻦ ﻧﺪﺍ ِﺀ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺐ ﺍﳌﺪﺩ‪ ،‬ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌ ‪‬ﺪ ﻭﻓﺎﺗ‪‬ﻪ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﻃﻠ ‪‬‬
‫ﷲ ﺑﻌﻀ‪‬ﺎ‪:‬‬
‫ﻣﺎ ﻓﻌﻠﻮﺍ ﻫﺬﺍ ﻭﲢﺪ‪‬ﻭﻧﺎ ﺑﺬﻟﻚ‪ ،‬ﻓﻬﺎﻙ ﻳﺎ ﺭﻋﺎ ‪‬ﻙ ﺍ ُ‬
‫ﺠﻠﹶﻰ ﺍﻟﻐﺒﺎ ‪‬ﺭ‬
‫ﻑ ﺗﺮﻯ ﺇﺫﺍ ﺍ‪‬ﻧ ‪‬‬
‫ﺳﻮ ‪‬‬
‫ﻚ ﺃﻡ ﲪﺎ ‪‬ﺭ‬
‫ﺱ ﲢﺘ‪‬ـ ‪‬‬
‫ﺃﻓـ ‪‬ﺮ ‪‬‬

‫ﺍﳉﻮﺍﺏ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬

‫ﺚ ﻓﻘﺪ ﺳﺒﻘﹶﻨﺎ ﺇﻟﻴ ‪‬ﻪ ‪‬ﺧ ﹾﻠ ‪‬ﻖ ﻭﻣﻨﻬﻢ‪:‬‬
‫ﻱ ﺍﳌﻌﺮﻭﻑ‬‫ﻱ ﺍﻟﺒﻐﺪﺍﺩ ‪‬‬
‫‪ -‬ﺍﻟﺸﻴ ‪‬ﺦ ﺩﺍﻭ ‪‬ﺩ ﺑ ‪‬ﻦ ﺳﻠﻴﻤﺎ ﹶﻥ ﺍﳋﺎﻟﺪ ‪‬‬
‫ﺑﺎﺑ ﹺﻦ ﺟﺮﺟﻴﺲ‪ ،‬ﺫﻛﺮﻩ ﺻﺎﺣﺒ‪‬ﻬﻢ ﺍﻷﻟﻮﺳﻲ ﰲ ﻛﺘﺎﹺﺑﻪ )ﻓـﺘﺢ‬
‫ﺍﳌﻨﺎﻥ( ﻋﻨﻪ ﻭﻧﺼﻪ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﰲ )ﺍﻟﻜﻠـﻢ‬
‫ﺍﻟﻄﻴﺐ( ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ )ﺍﻟﻮﺍﺑﻞ ﺍﻟﺼﻴﺐ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ‬
‫ﻋﺒﺎﺱ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ – ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺧﺪﺭﺕ ﺭﺟﻠﻪ‪،‬‬
‫ﺐ ﻋﻨﻪ‪.‬ﺍﻧﺘـﻬﻰ‪ ،‬ﻭﺍﻟـﺸﻴﺦ‬ ‫ﻓﻠﻴﻨﺎ ‪‬ﺩ‪ :‬ﻳﺎ ﳏﻤﺪ‪ .‬ﻓﺈﻥ ﺍﳋﺪ ‪‬ﺭ ﻳﺬﻫ ‪‬‬
‫ﺩﺍﻭﺩ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻟﻪ ﻛﺘﺎﺏ "ﺍﳌﻨﺤﺔ ﺍﻟﻮﻫﺒﻴﺔ ﰲ ﺍﻟـﺮﺩ ﻋﻠـﻰ‬
‫ﺍﻟﻮﻫﺎﺑﻴﺔ"‪.‬‬
‫‪ -‬ﰲ ﺭﺳﺎﺋ ﹺﻞ ﻭﻓﺘﺎﻭﻯ ﺃﺑﺎ ﺑﻄﲔ ﺃﺣ ‪‬ﺪ ﺷـﻴﻮﺧ‪‬ﻜﻢ‬

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‫ﺟﺎﺀ ﻣﺎ ﻧﺼ‪‬ﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﻓﻴﻪ‪ :‬ﺃﻥ ﻣﻦ ﺧـﺪﺭﺕ‬
‫ﺭﺟﻠﻪ ﻓﻠﻴﺬﻛﺮ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﻷﺛﺮ ﻣﺮﻭﻱ ﻋﻦ‬
‫ﺱ ‪ ...‬ﺇﱁ‬‫ﺍﺑﻦ ﻋﻤﺮ "ﺃﻭ" ﺍﺑ ﹺﻦ ﻋﺒﺎ ﹴ‬
‫ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣ‪‬ﻦ ﺍﺣﺘ ‪‬ﺞ ﺑﻪ ﳌﺎ ﺫﻛﺮ‪‬ﻩ ﻟﻠﺮ ّ‪‬ﺩ ﻋﻠﻴﻪ‬
‫ﺐ ﻣﺎ ﺭﺀﺍﻩ ﻋﻠﻰ ﻗﻠ ‪‬ﺔ ﻋﻠﻤ‪‬ﻪ ﻭﺳﻮ ِﺀ ﻓﻬﻤ‪‬ﻪ ﻭﻧ‪‬ﻴﺘ‪‬ﻪ‪ ،‬ﻓﻘﺪ‬ ‫ﲝﺴ ﹺ‬
‫ﺧﺎﻥ ﺍﻷﻣﺎﻧ ﹶﺔ ﻭﺣﺬﻑ "ﻳﺎ" ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﺟﻌﻠﻪ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﻤﺮ "ﺃﻭ" ﺍﺑ ﹺﻦ ﻋﺒ‪‬ﺎﺱ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻠﻔﻈﲔ ﻭﺍﺣﺪ‪‬ﺍ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﷲ ﻳ‪‬ﻐﻨﻴﻨﺎ ﻋﻦ ﺃﻣﺜﺎﻟ‪‬ﻪ‪.‬‬‫ﺶ ﻭﺧﻴﺎﻧ ﹲﺔ ﻓﻠﺘﻔﺮﺣﻮﺍ ﺑﺄﻣﺜﺎﻟ‪‬ﻪ‪ ،‬ﻭﺍ ُ‬
‫ﻏ ‪‬‬
‫‪ -‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺷﺮﻑ ﰲ ﻛﺘﺎﺑﻪ‪) :‬ﻣﻦ‬
‫ﻋﻘﺎﺋﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ( ﻭﻫﻮ ﻛﺘﺎﺏ ﻗﺪﱘ ﺫﻛ ‪‬ﺮ ‪‬ﻩ ﰲ ﺍﻟﺼﺤﻴﻔﺔ‬
‫‪ 154‬ﰲ ﻓﺼﻞ ﺍﻟﺘﻮﺳﻞ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻓﺎﺗ‪‬ﻬﺎﻣ‪‬ﻬﻢ ﻣﺸﺎﳜﹶﻨﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺑﺄ‪‬ﻢ ﺍﺑﺘﺪﻋﻮﺍ ﻫـﺬﺍ‬
‫ﺍﻟﻔﻬﻢ ﻣﻦ ﺍﳊﺪﻳﺚ ﻗﺪ ﻇﻬﺮ ﺃﻧﻪ ﺍ‪‬ﺎ ‪‬ﻡ ﺑﺎﻃ ﹲﻞ ﻭﻗـﺪ ﺷـﺪﺩﻭﺍ‬
‫ﻱ ﻭﻛﺎﻥ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬ ‫ﺍﻟﻨﻜ ‪‬ﲑ ﻋﻠﻰ ﺍﻟﻌﻼﱠﻣ ‪‬ﺔ ﺍﻟﺴّﹺﻴ ‪‬ﺪ ﺍﳍﺮﺭ ّﹺ‬
‫ﻉ ﻭﺃﺷﺪ‪‬ﻫﻢ ﲢﻘﻴﻘﹰﺎ ﻭﺗـﺪﻗﻴﻘﹰﺎ ﻭﷲ‬‫ﺱ ﻗﺪﻣ‪‬ﺎ ﰲ ﺍﻟﺸﺮ ﹺ‬ ‫ﺖ ﺍﻟﻨﺎ ﹺ‬
‫ﺃﺛﺒ ‪‬‬
‫ﺍﳊﻤﺪ‪.‬‬
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‫ﺃﻣﺎ ﻗﻮﻟﹸﻬﻢ ﻋﻤﻮﻣ‪‬ﺎ ﺑﺄﻥ ﺍﻟﺼﺤﺎﺑ ﹶﺔ ﻓﻤﻦ ﺩﻭﻧ‪‬ﻬﻢ ﻣﺎ ﻓﻌﻠﻮﻩ‬
‫ﻭﻣﺎ ﻧﺎﺩ‪‬ﻭﻩ ﻓﺄﻗﻮﻝ‪:‬‬
‫ﺑﻞ ﻓﻌﻠﻮﺍ ﻭﺛﺒﺖ ﻋﻨﻬﻢ ﻭﻧﺎﺩ‪‬ﻭﻩ ﺣﺎﺿﺮ‪‬ﺍ ﻭﻏﺎﺋﺒ‪‬ـﺎ ﺣﻴ‪‬ـﺎ‬
‫ﻭﻣ‪‬ﻴﺘ‪‬ﺎ‪ ،‬ﺻﺤﺎﺑ ﹲﺔ ﻭﻏﲑ‪‬ﻫﻢ ﻛﻤﺎ ﺳﻴﺄﰐ‪.‬‬
‫ﻒ ﻋﻨﺪﻣﺎ ﻋﻠﹼﻢ ﺍﻟﺮﺟ ﹶﻞ ﺍﻟﺪﻋﺎ َﺀ‬‫ﰊ ﻋﺜﻤﺎ ﹸﻥ ﺑ ‪‬ﻦ ‪‬ﺣﻨ‪‬ﻴ ‪‬‬
‫ﺍﻟﺼﺤﺎ ‪‬‬
‫ﻋﻠﹼﻤﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻳــــﺎ ﳏﻤﺪ‪ .‬ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ‪‬ﻡ‬
‫ﻟﻮ ﻛﺎﻥ ﺣﺮﺍﻣ‪‬ﺎ ﺃﻭ ﻻ ﻳﻔﻌﻠﻪ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻛﺎﻥ ﻋﺜﻤﺎ ﹸﻥ ﺑـ ‪‬ﻦ‬
‫‪‬ﺣﻨ‪‬ﻴﻒ ﻋﱠﻠﻤ‪‬ﻪ ﺍﻟﻨﺎﺱ‪‬؟ ﻭﻫﻞ ‪‬ﺎﻩ ﻋﻦ ﺗﻌﻠـﻴ ﹺﻢ ﻏـﲑﹺﻩ ﻭﻗـﺎﻝ‬
‫ﺹ ﺑﻚ؟‬‫ﻟﻠﺴﺎﺋ ﹺﻞ‪ :‬ﻫﺬﺍ ﺧﺎ ‪‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﱵ ﻳ‪‬ﻔﺘﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺑﺘﻀﻌﻴﻔ‪‬ﻬﺎ ﻫـﻲ‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳ ﹺﻞ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺣـﺎ ﹴﰎ‪) :‬ﻫـﻲ‬
‫ﺍﻟﱵ ﻗﺎﻝ ﻋﻨﻬﺎ ﺇﻣﺎ ‪‬ﻡ ﺍﳉﺮ ﹺ‬
‫ﺃﺻﺢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺷﻌﺒﺔ( ﺃﻱ ﺍﻟﺮﻭﺍﻳ ‪‬ﺔ ﺍﳌﺨﺘﺼﺮﺓ ﺍﻟﱵ ﻳﺘﻤﺴﻜﻮﻥ‬
‫‪‬ﺎ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻄﱪﺍﱐ ﺭﺟﺤﻬﺎ ﻭﺍﻹﻣﺎﻡ ﺍﳊـﺎﻛﻢ ﺻـﺤﺤﻬﺎ‬
‫ﻭﺭﺟﺤﻬﺎ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﻋﺒﺎﺭ ﹸﺓ ﺍﺑ ﹺﻦ ﺃﰊ ﺣﺎﰎ‪) :‬ﺣﻜﹶﻢ ﺃﺑﻮ ‪‬ﺯﺭ‪‬ﻋ ﹶﺔ ﻟﺸ‪‬ﻌﺒﺔﹶ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺕ‬
‫ﱂ ﻳﻜﻦ ﻋﻨﺪ‪‬ﻩ ﺃﻥ ﺃﺣﺪ‪‬ﺍ ﺗﺎﺑﻊ ﻫﺸﺎﻣ‪‬ﺎ ﺍﻟﺪ‪‬ﺳﺘ‪‬ﻮﺍﺋﻲ‪ ،‬ﻭﻭﺟـﺪ ‪‬‬

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 ‫ﺐ ﻋﻦ‬‫ﺲ ﺑ ﹺﻦ ﻋﺒ ‪‬ﺪ ﺍﻷﻋﻠﻰ ﻋﻦ ﻳﺰﻳ ‪‬ﺪ ﺑ ﹺﻦ ﻭﻫـ ﹴ‬ ‫ﻋﻨﺪﻱ ﻋﻦ ﻳﻮﻧ ‪‬‬
‫ﺡ ﺑـ ﹺﻦ‬‫ﺐ ﺑ ‪‬ﻦ ﺳﻌﻴ ‪‬ﺪ ﻋﻦ ‪‬ﺭ ‪‬ﻭ ﹺ‬
‫ﺃﰊ ﺳـﻌﻴ ‪‬ﺪ ﺍﻟﺘ‪‬ﻤ‪‬ﻴﻤﻲ ﻳﻌﲏ ‪‬ﺷﺒﹺﻴ ‪‬‬
‫ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺃﰊ ﺟﻌﻔ ﹴﺮ ﻋـﻦ ﺃﰊ ﺃﹸﻣـﺎﻣ ﹶﺔ ﺑ ﹺﻦ ﺳـﻬ ﹺﻞ ﺑـ ﹺﻦ‬
‫ﻒ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻒ ﻋﻦ ﻋ ‪‬ﻤّ ‪‬ﻪ ﻋﺜﻤﺎ ﹶﻥ ﺑ ﹺﻦ ‪‬ﺣﻨ‪‬ﻴ ‪‬‬
‫‪‬ﺣﻨ‪‬ﻴ ‪‬‬
‫ﺡ ﺑ ‪‬ﻦ‬
‫ﺚ ﻫﺸﺎ ﹴﻡ ﺍﻟ ‪‬ﺪ ‪‬ﺳﺘ‪‬ﻮﺍﺋ ّﹺﻲ ﻭﺃﺷﺒ ‪‬ﻊ ﻣ‪‬ﺘﻨ‪‬ﺎ ﻭﺭ‪‬ﻭ ‪‬‬
‫ﻭﺳﻠﻢ ﻣﺜ ﹶﻞ ﺣﺪﻳ ‪‬‬
‫ﺡ ﺑـ ﹺﻦ‬
‫ﻕ ﺍﻟﺪ‪‬ﺳﺘ‪‬ﻮﺍﺋ ﹺﻲّ ﻭﺭﻭ ﹺ‬
‫ﺠ ‪‬ﻤﻊ‪ ‬ﺣﺪﻳﺜﹸﻪ‪ ،‬ﻓﺎﺗﻔﺎ ‪‬‬
‫ﺍﻟﻘﺎﺳ ﹺﻢ ﺛﻘ ﹲﺔ ‪‬ﻳ ‪‬‬
‫ﺍﻟﻘﺎﺳ ﹺﻢ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺭﻭﺍﻳ‪‬ﺘﻬ‪‬ﻤﺎ ﺃﺻﺢ‪.(‬ﺍﻧﺘﻬﻰ‬
‫ﺖ‪ :‬ﷲ ﺩ ‪‬ﺭ ﺍﺑ ﹺﻦ ﺃﰊ ﺣﺎ ﹴﰎ ﻭﻳﺎ ﻟﻪ ﻣﻦ ﺩﻟﻴـ ﹴﻞ ﻣ‪‬ﻠﺠﹺـ ﹴﻢ‬
‫ﻗﻠ ‪‬‬
‫ﻚ ﺑﻨﻬ ﹺﺞ ﺍﻟـﺴﻠﻒ‪ ،‬ﻗـﺎﻝ ﺍﷲ ﺗﺒـﺎﺭﻙ‬ ‫ﻟﻠﻤﺘﻈﺎﻫﺮﻳﻦ ﺑﺎﻟﺘﻤﺴ ‪‬‬
‫ﺲ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺸ ‪‬ﻤ ﹺ‬
‫ﻭﺗﻌﺎﱃ‪) :‬ﻗﹶﺎ ﹶﻝ ﺇﹺﺑﺮ‪‬ﺍﻫ‪‬ﻴ ‪‬ﻢ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﻳ‪‬ـﺄﺗ‪‬ﻲ ﺑﹺﺎﻟـ ‪‬‬
‫ﺖ ﺍﻟﱠﺬ‪‬ﻱ ﹶﻛ ﹶﻔ ‪‬ﺮ( ﻓﻤﺎﺫﺍ‬
‫ﺏ ﹶﻓ‪‬ﺒ ﹺﻬ ‪‬‬
‫ﺕ ﹺﺑﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ﹺﺮ ﹺ‬
‫ﻕ ﹶﻓ ﹾﺄ ‪‬‬
‫ﺸ ﹺﺮ ﹺ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺑﻌ ‪‬ﺪ ﳍﺆﻻﺀ‪.‬‬
‫ﻓﺎﺋﺪ ﹲﺓ‪ :‬ﻳﻘﺎﻝ ﺍﻟﺪ‪‬ﺳﺘ‪‬ﻮﺍﺋﻲ ﻭﺍﻟﺪ‪‬ﺳﺘ‪‬ﻮﺍﺋﻲ ﺑﻀﻢ ﺍﻟﺘـﺎﺀ‬
‫ﻭﻓﺘﺤﻬﺎ ﻧﺴﺒ ﹰﺔ ﺇﱃ ﺩ‪‬ﺳﺘ‪‬ﻮﺍ ﺑﺎﻟﻘﺼﺮ ﻭ ‪‬ﺣ ‪‬ﻜ ‪‬ﻲ ﺍﳌـ ‪‬ﺪ ﺃﻳـﻀ‪‬ﺎ‬
‫ﺩﺳﺘ‪‬ﻮﺍﺀ‪ ،‬ﻭﻋﻦ ﺳ‪‬ﻴ‪‬ﺒﻮ‪‬ﻳ ‪‬ﻪ‪ :‬ﺩﺳﺘﻮﺍﱐ ﺑﺎﻟﻨﻮﻥ ﻛﺼ‪‬ﻨﻌﺎﱐ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻧﺎﺩﺍﻩ ﺑﻨﻮ ﺭﺑﻴﻌ ﹶﺔ )ﻣﻦ ﺑﲏ ﺑ‪‬ﻜ ﹺﺮ ﺑ ﹺﻦ ﻭﺍﺋ ﹴﻞ ﻣﻦ‬

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‫ﺍﻟﻌﺪﻧﺎﻧﻴﺔ( ﻭﻣ‪‬ﻦ ﻣﻌﻬﻢ ﻳﻮﻡ ﺫﻱ ﻗﺎ ﹴﺭ ﻋﻨﺪﻣﺎ ﻫﺰﻣﻮﺍ ﺍﻟﻔـﺮﺱ‪،‬‬
‫ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﻭﻏ ‪‬ﲑﻩ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻭﻓﻴﻪ‪ :‬ﻓﻠﻤﺎ ﺍﻟﺘﻘﹶﻮﺍ‬
‫ﻳﻮ ‪‬ﻡ ﺫﻱ ﻗﺎ ﹴﺭ ﻫﻢ ﻭﺍﻟﻔﺮﺱ‪ ،‬ﻗﺎﻝ ﺷﻴﺨ‪‬ﻬﻢ‪ :‬ﻣﺎ ﺍﺳ ‪‬ﻢ ﺍﻟﺮﺟـ ﹺﻞ‬
‫ﺍﻟﺬﻱ ﺩﻋﺎﻛﻢ ﺇﱃ ﺍﷲ؟ ﻗﺎﻟﻮﺍ‪ :‬ﳏﻤﺪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻫﻮ ﺷﻌﺎﺭ‪‬ﻛﻢ‬
‫ﻓ‪‬ﻨﺼ‪‬ﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪) :‬ﰊ ‪‬ﻧﺼ‪‬ﺮﻭﺍ(‪.‬‬
‫ﱐ‬
‫ﻆ ﺍﳍﻴﺜﻤ ‪‬ﻲ ﰲ ﳎﻤ ﹺﻊ ﺍﻟﺰﻭﺍﺋ ‪‬ﺪ‪ :‬ﺭﻭﺍﻩ ﺍﻟﻄـﱪﺍ ﹸ‬‫ﻗﺎﻝ ﺍﳊﺎﻓ ﹸ‬
‫ﺕ ﺭﺟﺎ ﹸﻝ ﺍﻟﺼﺤﻴ ﹺﺢ ﻏ ‪‬ﲑ ﺧﻼ ‪‬ﺩ ﺑ ‪‬ﻦ ﻋﻴﺴﻰ ﻭﻫـﻮ‬ ‫ﻭﺭﺟﺎﹸﻟﻪ ﺛﻘﺎ ‪‬‬
‫ﻑ ﺑﺮﻫﺎ ﹸﻥ ﺍﻟﺪﻳ ﹺﻦ ﺍﻟﺒﻘﺎﻋ ‪‬ﻲ‪.‬‬
‫ﻆ ﺍﳌﻌﺮﻭ ‪‬‬
‫ﺛﻘ ﹲﺔ‪ .‬ﻭﺃﻗ ‪‬ﺮ ‪‬ﻩ ﺍﳊﺎﻓ ﹸ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪:‬‬
‫ﺟﻌﻠﻮﺍ ﺷﻌﺎﺭﻫﻢ ﺍﺳ ‪‬ﻢ ﳏﻤ ‪‬ﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‬
‫ﺱ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺪ ﺩﺧﻠـﻮﺍ ﺑﻌـﺪ ﺫﻟـﻚ ﰲ‬ ‫ﻓﻨﺼﺮﻭﺍ ﻋﻠﻰ ﻓﺎﺭ ‪‬‬
‫ﺍﻻﺳﻼﻡ‪.‬‬
‫ﻓﻜﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ "ﻳﺎ ﳏﻤﺪ" ﻳﺴﺘﻐﻴﺜﻮﻥ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﺑﻞ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻘﺎﻋﻲ ﰲ ﺗﻔﺴﲑﻩ ﻧﻈ ﹺﻢ ﺍﻟﺪ‪‬ﺭﺭ‪ :‬ﻓﻬﻢ‬
‫ﺇﱃ ﺍﻵﻥ ﺇﺫﺍ ﺣﺎﺭﺑﻮﺍ ﻧﺎ ‪‬ﺩﻭﺍ ﺑﺸﻌﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

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‫ﻭﺩﻋﻮ‪‬ﺗﻪ ﻭﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ ‪) :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺩ ‪‬ﻋ ‪‬ﻮ‪‬ﺗﻚ‪ ،‬ﻓﺈﺫﺍ ‪‬ﺩ ‪‬ﻋﻮﺍ‬
‫ﺼﺮﻭﺍ(‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺑﺬﻟﻚ ‪‬ﻧ ‪‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻴﻌﻘﻮﰊ‪:‬‬
‫ﺴ ‪‬ﺮﻯ ﻭﻛﺎﻧﺖ ﻭﻗﻌ‪‬ﺘﻬﻢ ﺑﺬﻱ ﻗـﺎ ﹴﺭ‪،‬‬
‫ﻭﺣﺎﺭﺑﺖ ﺭﺑﻴﻌ ﹸﺔ ‪‬ﻛ ‪‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻋﻠﻴﻜﻢ ﺑﺸﻌﺎﺭ ﺍﻟ‪‬ﺘﻬﺎﻣ ّﹺﻲ‪ ،‬ﻓﻨﺎ ‪‬ﺩﻭﺍ‪) :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻳﺎ ﳏﻤﺪ(‬
‫ﺵ ﻛﺴﺮﻯ ﻭﻗﺘﻠﻮﻫﻢ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺍﻟﻴـﻮﻡ‬ ‫ﻓﻬﺰﻣﻮﺍ ﺟﻴﻮ ‪‬‬
‫ﺃﻭﻝ ﻳﻮﻡ ﺍﻧﺘﺼﻔﺖ ﻓﻴﻪ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻟﻌﺠﻢ ﻭﰊ ‪‬ﻧﺼﺮﻭﺍ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﻩ ﻣﻌﺠﺰ ﹲﺓ ﻣﻦ ﻣﻌﺠﺰﺍ‪‬ﺗ ‪‬ﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺕ ‪‬ﻧ‪‬ﺒ ‪‬ﻮ‪‬ﺗ ‪‬ﻪ ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﺎﺭﳜﻪ‪ :‬ﻛﺘﺒﻨﺎﻩ ﳌﺎ ﻓﻴـﻪ‬
‫ﻣﻦ ﻋﻼﻣﺎ ‪‬‬
‫ﻣﻦ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ‪.‬ﺍﻧﺘﻬﻰ ﻭﻛﺬﺍ ﻗﺎﻝ ﻏﲑ‪‬ﻩ ﻭﻗﺪ ﺃﺷﺎ ‪‬ﺭ ﺇﻟﻴﻬـﺎ‬
‫ﺏ ﻓﻀﺎﺋ ﹺﻞ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻬـﻞ ﺳﻴـﺴﻌ‪‬ﻰ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻛﺘﺎ ﹺ‬
‫ﺍﳌﺨﺎﻟﻔﻮﻥ ﺇﱃ ﺇﺑﻄﺎ ﹺﻝ ﻫﺬﻩ ﺍﳌﻌﺠﺰ ‪‬ﺓ؟ ﺍﻟﻠﻬﻢ ‪‬ﺳ‪‬ﻠّﻢ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺑﻴﺎ ﹸﻥ ﺃﻥ ‪‬ﺑﻨﹺﻲ ﺭﺑﻴﻌ ﹶﺔ ﻋﻨﺪﻣﺎ ﻗـﺎﻟﻮﺍ "ﻳـﺎ‬
‫ﳏﻤﺪ" ﺃﺭﺍﺩﻭﺍ ﺍﻟﻨﺪﺍ َﺀ ﻭﺍﻻﺳﺘﻐﺎﺛﺔﹶ‪ ،‬ﻭﺟﻌﻠﻮﻩ ﺷﻌﺎﺭ‪‬ﻫﻢ ﺑﺎﻟﻨـﺪﺍ ِﺀ‬
‫ﺑﺎﻟﺼﻮﺕ‪ ‬ﻭﻟﻴﺲ ﻛﻤﺎ ﻗﺪ ﻳﺘﻮﻫﻢ ﺍﻟـﺒﻌﺾ ﺃ‪‬ـﻢ ﻳﻜﺘﺒﻮﻧـﻪ‬
‫ﻭﳛﻤﻠﻮﻧﻪ ﻓﻬﺬﺍ ﱂ ﻳﻜﻦ ﻣﻌﺮﻭﻓﺎ ﻋﻨﺪﻫﻢ ﻭﻻ ﻣﻦ ﻋﺎﺩ‪‬ﻢ‪ ،‬ﻭﻟﻮ‬
‫ﻓﻌﻠﻮﻫﺎ ﻟﻜﺎﻧﺖ ﺃﻳﻀ‪‬ﺎ ﺍﺳﺘﻐﺎﺛ ﹰﺔ‪.‬‬
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‫ﻭﻫﺬﺍ ﻋﻴﺴﻰ ﺑ ‪‬ﻦ ﻣﺮ ‪‬ﱘ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻒ ﻭﻳﻘﻮﻝ‪) :‬ﻳــــﺎ ﳏﻤﺪ(‬ ‫ﺳﻴﺄﰐ ﻳﻮﻣ‪‬ﺎ ﺇﱃ ﻗﱪﻩ ﺍﻟﺸﺮﻳ ‪‬‬
‫ﻭﹶﻟﻴ‪‬ﺠﻴﺒﻨ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ ﺃﺑﻮ ﻳ‪‬ﻌﻠـﻰ ﰲ‬
‫ﻣ‪‬ﺴ‪‬ﻨﺪ‪‬ﻩ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﻋﻦ ﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﺃﰊ‬
‫ﺻﺨﺮ ﺃﻥ ﺳﻌﻴﺪﺍ ﺍﳌﻘﱪﻱ ﺃﺧﱪﻩ ﺃﻧﻪ ﲰﻊ ﺃﺑﺎ ﻫﺮﻳـﺮﺓ ﻳﻘـﻮﻝ‬
‫ﺲ‬
‫ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻭﺍﻟﺬﻱ ﻧﻔ ‪‬‬
‫ﺃﰊ ﺍﻟﻘﺎﺳ ﹺﻢ ﺑﻴﺪ ‪‬ﻩ ﹶﻟ‪‬ﻴ‪‬ﻨ ﹺﺰﹶﻟ ‪‬ﻦ ﻋﻴﺴﻰ ﺑ ‪‬ﻦ ﻣـﺮ ‪‬ﱘ ﺇﻣﺎﻣ‪‬ـﺎ ﻣ‪‬ﻘـﺴﻄﹰﺎ‬
‫ﺐ ﻭﹶﻟﻴ‪‬ﻘـ‪‬ﺘﹶﻠ ‪‬ﻦ ﺍﳋ‪‬ﻨــﺰﻳ ‪‬ﺮ‬ ‫ﺴ ‪‬ﺮ ﱠﻥ ﺍﻟـﺼﻠﻴ ‪‬‬ ‫ﻭ ‪‬ﺣ ﹶﻜﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺪ ﹰﻻ ﻓﹶﹶﻠﻴ‪‬ﻜ ِ‬
‫ﺿ ‪‬ﻦ ﻋﻠﻴ ‪‬ﻪ ﺍﳌﺎ ﹸﻝ‬
‫ﺸﺤ‪‬ﻨﺎ َﺀ ﻭﹶﻟ‪‬ﻴ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺕ ﺍﻟ‪‬ﺒﲔﹺ ﻭﹶﻟ‪‬ﻴ ﹾﺬ ‪‬ﻫ‪‬ﺒ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻦ ﺫﺍ ‪‬‬ ‫ﺼ‪‬ﻠ ‪‬‬
‫ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﻓﻼ ﻳﻘ‪‬ﺒﹸﻠ ‪‬ﻪ ﰒ ﹶﻟ‪‬ﺌ ‪‬ﻦ ﻗﺎﻡ ﻋﻠﻰ ﻗﱪﻱ ﻓﻘـﺎﻝ‪) :‬ﻳــﺎ ﳏﻤـ ‪‬ﺪ(‬
‫ُﻷﺟﹺﻴ‪‬ﺒﻨ‪ ‬ﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳍﻴﺜﻤﻲ‪ :‬ﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺢ ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺭﻭﺍﻩ‬
‫ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺭﺟﺎﻟﹸﻪ ﺭﺟﺎ ﹸﻝ ﺍﻟﺼﺤﻴﺢ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺖ ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﻗﻠ ‪‬‬
‫ﺃﲪ ‪‬ﺪ ﺑ ‪‬ﻦ ﻋﻴﺴﻰ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻌﺮﻭﻑ ﺑﺎﻟﺮﻭﺍﻳﺔ‬
‫ﻋﻦ ﺍﺑﻦ ﻭﻫﺐ‪.‬‬

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 ‫ﻆ ﺍﻟﺜﻘﺔ‬
‫ﺐ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﳊﺎﻓ ﹸ‬
‫ﻭﺍﺑ ‪‬ﻦ ﻭﻫ ﹴ‬
‫ﻭﺃﺑﻮ ﺻﺨ ﹴﺮ ﻫﻮ ‪‬ﺣﻤ‪‬ﻴ ‪‬ﺪ ﺑ ‪‬ﻦ ﺯﹺﻳﺎ ‪‬ﺩ ﺛﻘﺔ ﻣﻦ ﺭﺟﺎﻝ ﻣـﺴﻠﻢ‬
‫ﻭﺃﰊ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﻏﲑﻫﻢ‬
‫ﻭﺳﻌﻴ ‪‬ﺪ ﺍﳌﹶﻘﺒ‪‬ﺮﻱ ﺗﺎﺑﻌﻲ ﺟﻠﻴﻞ ﻭﻫﻮ ﻓﻮﻕ ﺍﻟﺜﻘﺔ ﻣﻦ ﺭﺟﺎﻝ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻏﲑﻩ‪.‬‬
‫ﺕ‬
‫ﻓﺎﳊﺪﻳﺚ ﻫﺬﺍ ﺻﺤﻴ ‪‬ﺢ ﻣﺘﺼ ﹸﻞ ﺍﻹﺳﻨﺎ ‪‬ﺩ ﺑﺮﻭﺍﻳ ‪‬ﺔ ﺍﻟﺜﻘـﺎ ‪‬‬
‫ﻭﻫﻮ ﺩﻟﻴ ﹲﻞ ﺳﺎﻃ ‪‬ﻊ ﻋﻠﻰ ﻧﺪﺍﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻗﱪﻩ‪،‬‬
‫ﻭﺍﳌﻨﺎﺩﻱ ﻧﱯ ﺭﺳﻮﻝ ﻓﻤﺎ ﻳﻘﻮﻟﻮﻥ ﰲ ﻫﺬﺍ‪ ،‬ﺗﺒﺎﺭﻙ ﺍﷲ‪.‬‬
‫ﻭﺑﻌ ‪‬ﺪ ﻫﺬﺍ ﺍﻹﻗﺮﺍ ﹺﺭ ﻣﻦ ﺭﺳﻮ ﹺﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻟﻠﻤﺴﺘﻐﻴﺜﲔ ﻭﺍﳌﺴﺘﻌﻴﻨﲔ ﺑﻪ ﰲ ﻏﹶﻴﺒ‪‬ﺘ ‪‬ﻪ ﻳﻨﻜ ‪‬ﺮ ﺃﺣ ‪‬ﺪ ﺭﺀﻭﺳ‪‬ـﻬﻢ‬
‫ﻭﻳﻘﻮ ﹸﻝ "ﺃﻳ‪‬ﻌﻘﻞ ﻫﺬﺍ؟ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻗﺘﺘﻠﻮﺍ ﻭﱂ ﻳﻨﺎﺩﻭﻩ" ﻓﻤﺎ ﻫـﺬﺍ‬
‫ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬ ‫ﺍﻟﻜﺬﺏ؟ ﻭﻫﻮ ﻻ ﻳﻨﻜ ‪‬ﺮ ﺇﻻ ﻋﻠﻰ ﺭﺳﻮ ﹺﻝ ﺍ ِ‬
‫ﻱ ﺑﻌﻴﻨﹺﻪ ﻧﺴﺄﻝ‬
‫ﳋ ‪‬ﺰ ‪‬‬
‫ﷲ ﻫﻮ ﺍ ‪‬‬ ‫ﺐ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻭﺍ ِ‬
‫ﻭﺳﻠ ‪‬ﻢ ﺻﺎﺣ ﹺ‬
‫ﻒ ﺀﺍﻣﲔ‪.‬‬‫ﺍﷲ ﺍﻟﺴﻼﻣ ﹶﺔ ﻭﺍﻟﻠﻄ ‪‬‬
‫ﺑﻞ ﲡﺮﺃ ﻫﺬﺍ ﺍ ﹸﳌﺘ‪‬ﻌ ‪‬ﺪّﻱ ﻭﻗﺎﻝ ﻫﺪﺍﻩ ﺍﷲ‪) :‬ﻫﻮ ﻛﺎﻥ ﺣﻴ‪‬ـﺎ‬
‫ﻭﱂ ﻳﺴﺘﻐﻴﺜﻮﺍ ﺑﻪ( ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

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‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻫﺬﺍ ﻛﺬﺏ ﻣﻨﻪ ﻓﻘﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﺃﻥ ﺃﺑﺎ‬
‫ﻣﺴﻌﻮ ‪‬ﺩ ﻛﺎﻥ ﻳﻀﺮﺏ ﻏﻼﻣﻪ ﻓﺠﻌﻞ ﻳﻘﻮﻝ ﺃﻋﻮﺫ ﺑﺎﷲ‪ ،‬ﻗﺎﻝ‪،‬‬
‫ﻓﺠﻌﻞ ﻳﻀﺮﺑﻪ ﻓﻘﺎﻝ ﺃﻋﻮﺫ ﺑﺮﺳﻮﻝ ﺍﷲ‪ .‬ﻓﺘﺮﻛﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ‬
‫ﻚ ﻋﻠﻴ ‪‬ﻪ(‪.‬‬
‫ﻚ ﻣﻨ ‪‬‬
‫ﷲ ﹶﻟﱠﻠ ‪‬ﻪ ﺃﻗﺪ ‪‬ﺭ ﻋﻠﻴ ‪‬‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻭﺍ ِ‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﻋ‪‬ﺘ ﹶﻘﻪ‪.‬‬
‫ﲔ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻫﺬﻩ ﺍﻻﺳﺘﻌﺎﺫ ﹸﺓ ﻋ ‪‬‬
‫ﻓﻠﻤﺎﺫﺍ ﺍﻟﻜﺬﺏ ﻳﺎ ﺩﻣﺸﻘﻴﺔ؟ ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻭﺍﺣﺪ ﻓﻘـﻂ ﻋﻠـﻰ‬
‫ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ ﰲ ﺣﻴﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻲ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﻗﺪ ﻓﻬﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻧﺪﺍﺋﻪ ﺑﻌـ ‪‬ﺪ ﻭﻓﺎﺗـﻪ ﺍﻻﺳـﺘﻐﺎﺛ ﹶﺔ‬
‫ﻱّ ﺃﻭ‬
‫ﺾّ ﺍﻟﻨﻈ ﹺﺮ ﻋﻦ ﺻﺤ ‪‬ﺔ ﺍ ﹶﳌﺮﻭ ﹺ‬
‫ﻭﺳﺄﺫﻛﺮ ﻃﺮﻓﹰﺎ ﻣﻨﻬﺎ ﻣﻊ ﹶﻏ ﹺ‬
‫ﺿﻌﻔ‪‬ﻪ ﺇﳕﺎ ﺍﳌﺮﺍﺩ "ﺇﺛﺒﺎﺕ ﻓﻬﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻼﺳﺘﻐﺎﺛﺔ"‪ ،‬ﻓﻤﻨﻬﺎ‪:‬‬
‫‪ -‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ :‬ﻭﲪﻞ ﺧﺎﻟﺪ ﺑـﻦ‬
‫ﺍﻟﻮﻟﻴﺪ ﺣﱴ ﺟﺎﻭﺯﻫﻢ‪ ،‬ﻭﺳﺎﺭ ﳉﺒﺎﻝ ﻣﺴﻴﻠﻤﺔ ﻭﺟﻌﻞ ﻳﺘﺮﻗـﺐ‬
‫ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻪ ﻓﻴﻘﺘﻠﻪ‪ ،‬ﰒ ﺭﺟﻊ ﰒ ﻭﻗﻒ ﺑﲔ ﺍﻟﺼﻔﲔ ﻭﺩﻋـﺎ‬
‫ﺍﻟﱪﺍﺯ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺍﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻌﻮﺩ ﺃﻧﺎ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺯﻳـﺪ‪ ،‬ﰒ‬
‫ﻧﺎﺩﻯ ﺑﺸﻌﺎﺭ ﺍﳌﺴﻠﻤﲔ ‪ -‬ﻭﻛﺎﻥ ﺷﻌﺎ ‪‬ﺭﻫﻢ ﻳﻮﻣﺌﺬ ﻳﺎ ﳏﻤﺪﺍﻩ‬
‫‪ -‬ﻭﺟﻌﻞ ﻻ ﻳﱪﺯ ﳍﻢ ﺃﺣﺪ ﺇﻻ ﻗﺘﻠﻪ‪.‬ﺍﻧﺘﻬﻰ‬
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‫ﷲ ﺍﳌﺴﻠﻮ ﹺﻝ ﺃﻡ ﺭﻣﻴ‪‬ـﻪ‬
‫ﻒﺍِ‬
‫ﺡ ﺳﻴ ‪‬‬
‫ﻓﻬﻞ ﺃﺭﺍﺩ ﺍﺑ ‪‬ﻦ ﻛﺜ ﹴﲑ ﻣﺪ ‪‬‬
‫ﺑﺎﻟﺸ‪‬ﺮﻙ؟‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﻋﻨﺪ ﺫﻛﺮ ﻣﻘﺘﻞ ﺍﳊﺴﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﺃﻫﻠﻪ ﻭﻧﺴﺎﺋﻪ ﻓﺈﻥ ﻋﻤﺮ ﺑﻦ ﺳﻌﺪ ﻭﻛﻞ ‪‬ﻢ ﻣﻦ‬
‫ﳛﺮﺳﻬﻢ ﻭﻳﻜﻠﺆﻫﻢ‪ ،‬ﰒ ﺃﺭﻛﺒﻮﻫﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺍﺣﻞ ﰲ ﺍﳍﻮﺍﺩﺝ‪،‬‬
‫ﻓﻠﻤﺎ ﻣﺮﻭﺍ ﲟﻜﺎﻥ ﺍﳌﻌﺮﻛﺔ ﻭﺭﺃﻭﺍ ﺍﳊﺴﲔ ﻭﺃﺻﺤﺎﺑﻪ ﻣﻄﺮﺣﲔ‬
‫ﻫﻨﺎﻟﻚ ﺑﻜﺘﻪ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺻﺮﺧﻦ‪ ،‬ﻭﻧﺪﺑﺖ ﺯﻳﻨـﺐ ﺃﺧﺎﻫـﺎ‬
‫ﺍﳊﺴﲔ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﻭﻫﻲ ﺗﺒﻜﻲ‪ :‬ﻳﺎ ﳏﻤﺪﺍﻩ‪ ،‬ﻳﺎ ﳏﻤﺪﺍﻩ‪،‬‬
‫ﻚ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻫﺬﺍ ﺣﺴﲔ ﺑﺎﻟﻌﺮﺍﺀ‪ ،‬ﻣ ‪‬ﺰ ‪‬ﻣّﻞ‬
‫ﺻﻠﻰ ﻋﻠﻴﻚ ﺍﷲ‪ ،‬ﻭﻣﹶﻠ ‪‬‬
‫ﺑﺎﻟﺪﻣﺎﺀ‪ ،‬ﻣﻘ ﹼﻄ ‪‬ﻊ ﺍﻻﻋﻀﺎﺀ‪ ،‬ﻳﺎ ﳏﻤـﺪﺍﻩ‪ ،‬ﻭﺑﻨﺎﺗـﻚ ﺳـﺒﺎﻳﺎ‪،‬‬
‫ﺴﻔ‪‬ﻲ ﻋﻠﻴﻬﺎ ﺍﻟﺼ‪‬ﺒﺎ‪ .‬ﻗﺎﻝ ﻓﺄﺑﻜﺖ ﻭﺍﷲ ﻛ ﱠﻞ‬ ‫ﻭ ﹸﺫ ﹺﺭّﻳﺘ‪‬ﻚ ﻣ‪‬ﻘﺘ‪‬ﻠﺔ‪ ،‬ﺗ ‪‬‬
‫ﻋﺪﻭ ﻭﺻﺪﻳﻖ‪.‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻓﻤﺎ ﻣﻔﻬﻮ ‪‬ﻡ ﻫﺬﺍ؟ ﻫﻞ ﻫﻮ ﻧﹺﺴﺒ ﹸﺔ ﺍﻟﺸﺮ ‪‬ﻙ ﺇﱃ ﻫﺬﻩ ﺍﻟﺴﹺﻴّﺪ ‪‬ﺓ‬
‫ﺕ ﻭﻣﻌﺎﺩ ‪‬ﻥ ﺍﻷﻧﻮﺍﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ؟‬ ‫ﺍﻟﻄﺎﻫﺮ ‪‬ﺓ ﺃﺣ ‪‬ﺪ ﻣﻨﺎﺑ ﹺﻊ ﺍﻟﱪﻛﺎ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﱪﻱ ﻭﺍﺑﻦ ﺍﻷﺛﲑ ﰲ ﺗﺎﺭﳜﹶﻴﻬﻤﺎ ﻋﻨﺪ ﺫﻛﺮ‬
‫ﻏﺰﻭ ﺍﻟﺘ‪‬ﺮﻙ ﰲ ﻋﻬﺪ ﺑﲏ ﺃﻣﻴﺔ‪:‬‬

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‫ﻓﻠﻤﺎ ﺃﺗﻰ – ﺃﻱ ﺍﻷﻣ ‪‬ﲑ‪ -‬ﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﺼﱪ ﻭﺣـﺜﻬﻢ‬
‫ﻋﻠﻴﻪ ﻭﻗﺎﻝ‪ :‬ﻟﻴﻜﻦ ﺷﻌﺎﺭﻛﻢ ﻳﺎ ﳏﻤﺪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﺫﻛﺮ ﺍﺑ ‪‬ﻦ ﻋﺒﺪ ﺍﻟﱪ ﻋﻦ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ ﻭﻫﻮ ﺻـﺤﺎﰊ‬
‫ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﱪ ﺍﻟﻨﺒـ ﹺﻲّ ﻭﺻﺎﺣ‪‬ﺒﻴ ‪‬ﻪ  ﺃﻻ ﻳﺎ ﹶﻏﻮﹶﺛﻨﺎ ﻟﻮ ﺗﺴﻤﻌﻮﻧﺎ‬
‫ﻓﻴﺎ ﻗ ‪‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﳊﺎﻓﻆ ﺃﺧﱪﱐ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﻧﺎ ﳏﻤﺪ ﺑـﻦ ﺇﺳـﺤﺎﻕ‬
‫ﺍﻟﺜﻘﻔﻲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺮﺷﻲ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﻋﻨﺪﻧﺎ‬
‫ﺭﺟﻞ ﺑﺎﳌﺪﻳﻨﺔ ﺇﺫﺍ ﺭﺃﻯ ﻣﻨﻜﺮ‪‬ﺍ ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﻐﲑﻩ ﺃﺗﻰ ﺍﻟﻘـﱪ‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﱯّ ﻭ ﺻﺎﺣ‪‬ﺒﻴ ‪‬ﻪ  ﺃﻻ ﻳﺎ ﻏﻮﹶﺛﻨﺎ ﻟﻮ ﺗﻌﻠﻤﻮﻧﺎ(‬
‫ﱪ ﺍﻟﻨ ﹺ‬
‫)ﺃﻳﺎ ﻗ ‪‬‬

‫ﻓﻬﻞ ﻛﻞ ﻫﺬﺍ ﳎﺮﺩ ﺫﻛﺮ ﻭﻻ ﺍﺳـﺘﻐﺎﺛﺔ ﻓﻴـﻪ؟ ﻭﻫـﺬﺍ‬

‫ﻣﻨﺴﻮﺏ ﺃﻳﻀﺎ ﰲ ﻛﺘﺎﺏ "ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﻨﺠﺪﻳﺔ"‬
‫ﳌﺸﺎ ‪‬ﳜﻬﻢ ﻋﻦ ﺍﻟﻨﺎﺑﻐﺔ ﺑﻠﻔﻆ‪:‬‬
‫ﺃﻳﺎ ﻗﱪ ﺍﻟﻨﱯ ﻭﺻﺎﺣﺒﻴ ‪‬ﻪ  ﻭﻭﺍﻣﺼﻴﺒ‪‬ﺘﻨﺎ ﻟﻮ ﺗﻌﻠﻤﻮﻧﺎ‬

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‫ﺖ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻫﻨـﺎﻙ‬
‫ﺴ ‪‬ﻢ ﺍﻟﻌﻘﻮﻝ ﻭﻣﺜ‪‬ﺒ ‪‬‬
‫ﻓﺴﺒﺤﺎﻧﻚ ﻳﺎ ﻣﻘ ِّ‬
‫ﺍﻟﻜﺜﲑ ﻏﲑ ﻫﺬﻩ ﺍﻷﺩﻟﺔ‪.‬‬
‫ﻭﰲ ﺭﺳﺎﺋ ﹺﻞ ﺍﺑﻦ ﺣﺰ ﹴﻡ ﻣﺎ ﻧﺼ‪‬ﻪ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘـﺴﻤ‪‬ﻰ‬
‫ﺑﺎﳋﻼﻓ ‪‬ﺔ ﻣ‪‬ﻦ ﻫﺆﻻﺀ ﰒ ﻣﻨﻌ‪‬ﻪ ﻣﺎﻧ ‪‬ﻊ‪:‬‬
‫ﻓﻨﺎﺧﺴﺮﻭ ﺑﻦ ﺍﳊﺴﻦ ﻣﺘﻮﹼﻟﻲ ﺍﻷﻣﻮ ﹺﺭ ﺑﺒﻐﺪﺍ ‪‬ﺩ ﻭﺃﻋﻤﺎ‪‬ﻟﻬﺎ‪.‬‬
‫ﱐ ﻗﺎﻝ‪ :‬ﺃﺭﺍﺩ‬ ‫ﺖ ﺑ ‪‬ﻦ ﳏﻤ ‪‬ﺪ ﺍﳉﺮﺟﺎ ﱡ‬
‫ﺡ ﺛﺎﺑ ‪‬‬‫ﺃﺧﱪﱐ ﺃﺑﻮ ﺍﻟﻔﺘﻮ ﹺ‬
‫ﻓﻨﺎﺧﺴﺮﻭ ﺃﻥ ﻳﺘﺴﻤ‪‬ﻰ ﺑﺎﳋﻼﻓﺔ ﻭﺃﻭﺻﻰ ﺇﱃ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‬
‫ﺨ ﹺﻮﻟﺔ ﻫﺬﺍ ﺍﻷﻣـﺮ ﰲ ﻏـﲑ‬ ‫ﺍﻟﺒﺼﺮﻱ ﺃﻥ ﻳﺆﻟﻒ ﻟﻪ ﻛﺘﺎﺑﹰﺎ ﰲ ‪‬ﺗ ‪‬‬
‫ﺏ ﻭﺩﻓـﻊ‬ ‫ﻗﺮﻳﺶ ﻭﺍﺳﺘﻜﺪ‪‬ﻩ ﺫﻟﻚ ﺟ ‪‬ﺪﺍ‪ ،‬ﻓﺄﹼﻟﻒ ﻟﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ‪‬‬
‫ﻧﺴﺨﺔ ﻣﻨﻪ ﺇﱃ ﺗﻠﻤﻴﺬ ﻟﻪ ﻛﺎﻥ ﻳﺜﻖ ﺑﻪ‪ ،‬ﻓﺎﻧﺘﺸﺮ ﺍﻷﻣﺮ ﻣﻦ ‪‬ﻗ‪‬ﺒ ﹺﻞ‬
‫ﺫﻟﻚ ﺍﻟﺘﻠﻤﻴ ‪‬ﺬ ﺇﱃ ﺃﻥ ﺑﻠ ﹶﻎ ﺍﳋ ‪‬ﱪ ﺇﱃ ‪‬ﺧﺮﺍﺳﺎ ﹶﻥ‪ ،‬ﻓﺼﺎﺣﻮﺍ ﺻﻴﺤﺔ‬
‫ﻭﺍﺣﺪﺓ ﰲ ﳎﺎﻟﺲ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﺇﺳﻼﻣﺎﻩ ﻭﺍﳏﻤـﺪﺍﻩ‪.‬ﺍﻧﺘـﻬﻰ‬
‫ﻛﻼﻣ‪‬ﻪ‪.‬‬
‫ﻭﻻ ﻳﻘﻮ ﹸﻝ ﻋﺎﻗ ﹲﻞ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺘﻔﺠ‪‬ﻌﻮ ﹶﻥ ﻋﻠﻰ ﺍﻟﻨﱯ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺍﺳﺘﻐﺎﺛ ﹲﺔ ﻭﺍﺿﺤ ﹲﺔ ﻣﻨﺴﻮﺑ ﹲﺔ ﺇﱃ ﻓﻘﻬﺎﺀَ‪ ،‬ﻋﻠﻰ ﻗﻮ ﹺﻝ ﺍﳌﺨﺎﻟﻔﲔ ﻫﻢ‬
‫ﻛﻔﺎ ‪‬ﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬

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‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﰲ ﺫﻛﺮ ﺳ‪‬ﻴ ‪‬ﺪﻧﺎ ﳏﻤـ ‪‬ﺪ‬
‫ﺑ ﹺﻦ ﺍﳌﻨﻜﺪﺭ‪:‬‬
‫ﻭﻗﺎﻝ ﻣﺼﻌﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻳﻌﻘـﻮﺏ‬
‫ﺍﻟﺘﻴﻤﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﻜﺪﺭ ﳚﻠﺲ ﻣـﻊ ﺃﺻـﺤﺎﺑﻪ‬
‫ﺕ ﻓﻜﺎﻥ ﻳﻘﻮﻡ ﻛﻤﺎ ﻫﻮ ﺣﱴ ﻳﻀﻊ ﺧﺪﻩ‬ ‫ﻭﻛﺎﻥ ﻳﺼﻴﺒﻪ ﺻ‪‬ﻤﺎ ‪‬‬
‫ﻋﻠﻰ ﻗﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﻳﺮﺟﻊ‪ ،‬ﻓﻌﻮﺗـﺐ ﰲ‬
‫ﺖ‬
‫ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺗﺼﻴﺒﲏ ﺧﻄﺮﺓ ﻓﺎﺫﺍ ﻭﺟﺪﺕ ﺫﻟﻚ ﺍﺳﺘﻐﺜ ‪‬‬
‫ﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻭﻛﺎﻥ ﻳﺄﰐ ﻣﻮﺿﻌ‪‬ﺎ ﻣـﻦ‬
‫ﱪ ﺍﻟﻨ ﹺ‬
‫ﺑﻘ ﹺ‬
‫ﺍﳌﺴﺠﺪ ﻳﺘﻤﺮﻍ ﻓﻴﻪ ﻭﻳﻀﻄﺠﻊ ﻓﻘﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ ﻓﻘـﺎﻝ‪ :‬ﺇﱐ‬
‫ﺭﺃﻳﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ .‬ﺇﲰﺎﻋﻴﻞ‪:‬‬
‫ﲔ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﻴﻪ ‪‬ﻟ ‪‬‬
‫ﻭﺫﻛﺮﻫﺎ ﰲ ‪‬ﺳﻴ‪‬ﺮ ﺃﻋﻼ ﹺﻡ ﺍﻟﻨﺒﻼﺀ ﺑﻠﻔﻆ "ﺍﺳﺘﻌﻨﺖ" ﺑـﺪﻝ‬
‫ﺍﺳﺘﻐﺜﺖ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ‪.‬‬
‫ﻒ‬
‫ﻗﻠﺖ‪ :‬ﻭﺛﹼﻘﻪ ﺍﺑ ‪‬ﻦ ﺣﺒﺎﻥ ﰲ ﺛﻘﺎﺗﻪ ﻭﺍﻟّ‪‬ﻠﻴ‪‬ﻦ ﻫـﻮ ﺍﻟـﻀﻌ ‪‬‬
‫ﺚ ﺍﻟﹶﻠﹺﻴّﻦ‪.‬‬
‫ﻒ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳ‪‬ﺤﺴ‪‬ﻦ ﺣﺪﻳ ﹶ‬
‫ﺍﳋﻔﻴ ‪‬‬
‫ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻭﺃﺑﻘﺎﻩ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‬
‫ﰲ ﳐﺘﺼﺮ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪.‬‬
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‫ﻓﻬﺆﻻﺀ ﺇﳕﺎ ﺫﹶﻛﺮﻭﺍ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﳌﺪﺡ ﻻ ﻣﻦ ﺑـﺎﺏ‬
‫ﻧﺴﺒﺔ ﺍﻟﺸﺮﻙ ﺇﻟﻴﻪ ﺣﺎﺷﺎﻩ ﻭﻫﻮ ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﻟﺴﻠﻒ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺍﳌﻨﺘﻈﻢ ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‬
‫ﻋﻨﺪ ﺫﻛﺮ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗـﺼ ﹶﺔ ﺍﻟﻔﺮﺳـﺎ ‪‬ﻥ‬
‫ﻚ ﺍﻟﺮﻭ ﹺﻡ ﺍﻟﻨﺼﺮﺍﻧﻴ ﹶﺔ ﺃﻭ‬
‫ﺍﻟﺜﻼﺛ ‪‬ﺔ ﺍﻟﺬﻳﻦ ﺃﹸﺳﺮﻭﺍ ﻭﻋ‪‬ﺮﺽ ﻋﻠﻴﻬﻢ ﻣﻠ ‪‬‬
‫ﺃ ﹾﻥ ﻳ‪‬ﻠﻘﹶﻰ ‪‬ﻢ ﰲ ﻗ‪‬ﺪﺭ ﺍﻟﺰﻳﺖ ﺍﳌﻐﻠﻲ ﻓـﹶﺄﺑ‪‬ﻮﺍ ﻭﺻـﺎﺣﻮﺍ )ﻳـﺎ‬
‫ﻚ ﺍﻟﺮﻭﻡ‪ :‬ﻣﺎﺫﺍ ﻳﻘﻮﻟﻮﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻳ‪‬ـ ‪‬ﺪ ‪‬ﻋﻮﻥ‬
‫ﳏﻤﺪﺍﻩ( ﻓﻘﺎﻝ ﻣﻠ ‪‬‬
‫ﻧﺒﻴ‪‬ﻬﻢ ‪ ......‬ﺍﻟﻘﺼﺔﹶ‪ ،‬ﻭﻗﺎﻝ ﺑﺄ‪‬ﺎ ﻗﺼﺔ ﻣﺸﻬﻮﺭﺓ ﰲ ﺍﻟـﺰﻣﻦ‬
‫ﺍﻷﻭﻝ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ‪.‬‬
‫ﻱ ﻣﺴﺘﺤـﺴﻨ‪‬ﺎ ﳍـﺬﻩ‬ ‫ﻓﻬﻞ ﺫﻛﺮ‪‬ﻫﺎ ﺍﻹﻣﺎﻡ ﺍﺑ ‪‬ﻦ ﺍﳉـﻮﺯ ّﹺ‬
‫ﺍﻻﺳﺘﻐﺎﺛﺔ ﺍﻟﺼﺮﳛﺔ ﺃﻡ ﺣﺎﺛ‪‬ﺎ ﻣ ‪‬ﻘﺮ‪‬ﺍ ﻋﻠﻰ ﺍﻟﺸﺮﻙ؟ ﻭﺷﻬﺮ ﹸﺓ ﺍﻹﻣﺎ ﹺﻡ‬
‫ﺕ ﺃﻛ ‪‬ﱪ ﻣﻦ ﺃﻥ ﺗ‪‬ﺬﻛﺮ‪ ،‬ﻓﺴﺒﺤﺎﻥ‬ ‫ﻱ ﺑﺈﻧﻜﺎ ﹺﺭ ﺍﳌﻨﻜﹶﺮﺍ ‪‬‬
‫ﺍﺑ ﹺﻦ ﺍﳉﻮﺯ ّﹺ‬
‫ﺏ ﻋﻦ ﺃﺋﻤ ‪‬ﺔ ﺍﻹﺳﻼ ﹺﻡ ﺍﳉﻬﺎﺑﺬ ‪‬ﺓ ﺍﻷﻭﻟﻴﺎ ِﺀ ﺍﻷﺗﻘﻴﺎ ِﺀ‬ ‫ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻏﺎ ‪‬‬
‫ﻭﺍﺧﺘﺮ ‪‬ﻋﻪ ﺍﳌﺨﺎﻟﻔﻮﻥ‪ ،‬ﻓﺄﻱ ﻋﻘ ﹴﻞ ﺳﻠﻴ ﹴﻢ ﻳﻘﺒﻞ ﻫﺬﺍ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ‪ :‬ﻗﺎﻝ ﻣﺸﺮﻑ ﺑﻦ ﻣﺮﺟﺎ‬
‫ﺍﻟﻘﺪﺳﻲ ﺃﺧﱪﻧﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊـﺴﻦ ﻗـﺎﻝ‪:‬‬
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‫ﺣﺪﺛﲏ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﱀ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻮﺍﺳﻄﻲ ﻗـﺎﻝ‪ :‬ﻛﻨـﺖ‬
‫ﳎﺎﻭﺭ‪‬ﺍ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻓﺄﻣﺮﻭﺍ – ﺃﻱ ﺍﻟﻌ‪‬ﺒﻴـﺪ‪‬ﻳﻮﻥ ‪ -‬ﰲ ﺃﻭﻝ‬
‫ﺭﻣﻀﺎﻥ ﺑﻘﻄﻊ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺻﺤﺖ ﺃﻧﺎ ﻭﻋﺒـﺪ ﺍﷲ ﺍﳋـﺎﺩﻡ‪:‬‬
‫ﻭﺍﺇﺳﻼﻣﺎﻩ ﻭﺍﳏﻤﺪﺍﻩ‪ ،‬ﻓﺄﺧﺬﹶﱐ ﺍﻷﻋﻮﺍ ُﹸﻥ ﻭ ‪‬ﺣﺒﹺﺴ ‪‬‬
‫ﺖ‪ ،‬ﰒ ﺟـﺎﺀ‬
‫ﺖ‬
‫ﻉ ﺭﺃﻳ ‪‬‬
‫ﺍﻟﻜﺘﺎﺏ ﻣ‪‬ﻦ ﻣﺼ ‪‬ﺮ ﺑﻘﻄ ﹺﻊ ﻟﺴﺎﱐ ﻓ ﹸﻘ ‪‬ﻄﻊ‪ ،‬ﻓ‪‬ﺒﻌ ‪‬ﺪ ﺃﺳﺒﻮ ﹴ‬
‫ﺖ ﹺﺑﺒ‪‬ـﺮ ‪‬ﺩ‬
‫ﺍﻟﻨﱯ‪ ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗ ﹶﻔ ﹶﻞ ﰲ ﻓﻤﻲ‪ ،‬ﻓﺎﻧﺘﺒﻬ ‪‬‬
‫ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﺯﺍﻝ ﻋﲏ ﺍﻷ ﹸﱂ‪،‬‬
‫ﷲ ﺻﻠﹼﻰ ﺍ ُ‬
‫ﺭﻳ ﹺﻖ ﺭﺳﻮ ﹺﻝ ﺍ ِ‬
‫ﺖ‪ :‬ﺍﻟﺼﻼ ﹸﺓ ﺧ ‪‬ﲑ‬
‫ﺕ ﺇﱃ ﺍ ‪‬ﳌﹾﺌﺬﹶﻧ ‪‬ﺔ ﻓﺄﺫﱠﻧ ‪‬‬ ‫ﺖ ﻭﻋ ‪‬ﻤ ‪‬ﺪ ‪‬‬‫ﺕ ﻭﺻﻠﻴ ‪‬‬ ‫ﻓﺘﻮﺿﺄ ‪‬‬
‫ﰲ ﺇﱃ‬ ‫ﺖ ﻭﹸﻗﹺﻴّـﺪﺕ‪ ،‬ﻭﻛﺘﺒـﻮﺍ ﱠ‬ ‫ﻣ‪‬ﻦ ﺍﻟﻨﻮﻡ‪ ،‬ﻓﺄﺧﺬﻭﱐ ﻭ ‪‬ﺣﺒﹺﺴ ‪‬‬
‫ﺴﻤ‪‬ﺎﺋ ‪‬ﺔ‬
‫ﺏ ﺑﻘﻄ ﹺﻊ ﻟﺴﺎﱐ‪ ،‬ﻭﺑـﻀﺮﰊ ﲬـ ‪‬‬ ‫ﻣﺼﺮ‪ ،‬ﻓﻮﺭﺩ ﺍﻟﻜﺘﺎ ‪‬‬
‫ﺖ ﻟﺴﺎﱐ ﻋﻠﻰ‪ ،‬ﻓﺒ‪‬ﻌﺪ ﺛﻼﺛ ‪‬ﺔ‬ ‫ﺼﻠﹾﱯ‪ ،‬ﹶﻓ ﹸﻔ ‪‬ﻌ ﹶﻞ ﺑﹺﻲ‪ ،‬ﻓﺮﺃﻳ ‪‬‬ ‫‪‬ﺳ ‪‬ﻮﻁ‪ ،‬ﻭﹺﺑ ‪‬‬
‫ﻑ ﺍﻟﻮﺍﱄ ﺃﻥ ﻫﺬﺍ ﻗـﺪ‬ ‫ﲔ ﻳﻘﻮﻟﻮ ﹶﻥ‪ :‬ﻧ ‪‬ﻌ ّﹺﺮ ‪‬‬ ‫ﳊﺪ‪‬ﺍﺋ ‪‬‬
‫ﺃﻳﺎ ﹴﻡ ﻋﻬﺪﻱ ﺑﺎ ﹶ‬
‫ﺼﻤ‪‬ـﺼﺎﻣ ‪‬ﺔ ﻓﻘـﺎﻝ‪:‬‬ ‫ﺶ ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻣﺎﺕ‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﻮﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺍﱄ ﺟﻴ ‪‬‬
‫ﺏ ﺩﺍﻭﺩ‪ ،‬ﻓﻘﻮ ‪‬ﻡ ﻳﺘﺮ ‪‬ﺣﻤ‪‬ـﻮﻥ ﻋﻠـ ‪‬ﻲ‬ ‫ﺃﻧ ﹺﺰﻟﹸﻮﻩ‪ ،‬ﻓﺄﹾﻟﻘﹶﻮﻧﹺﻲ ﻋﻠﻰ ﺑﺎ ﹺ‬
‫ﻭﺀﺍﺧﺮﻭﻥ ﻳﻠﻌﻨﻮﻧ‪‬ﲏ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻥ ﺑﻌ ‪‬ﺪ ﺍﻟﻌﺸﺎ ِﺀ ﺟـﺎﺀَﱐ ﺃﺭﺑﻌـ ﹲﺔ‬
‫ﺴﻠﹸﻮﱐ ﰲ ﺩﺍ ﹴﺭ ﻓﻮﺟﺪﻭﱐ‬ ‫ﺶ ﻭ ‪‬ﻣﻀ‪‬ﻮﺍ ﰊ ﻟ‪‬ﻴ ‪‬ﻐ ِّ‬ ‫ﻓﺤﻤﻠﻮﱐ ﻋﻠﻰ ﻧﻌ ﹴ‬
‫ﺣﻴ‪‬ﺎ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳ‪‬ﺼ‪‬ﻠﺤ‪‬ﻮﻥ ﱄ ‪‬ﺟﺮ‪‬ﻳ ‪‬ﺮ ﹰﺓ ﹺﺑﻠﹶﻮ ﹴﺯ ﻭ ‪‬ﺳ ﱠﻜ ﹴﺮ ﺃﺳـﺒﻮﻋ‪‬ﺎ‪ .‬ﰒ‬

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 ‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﻨﺎ ﹺﻡ ﻭﻣﻌﻪ ﺃﺻـﺤﺎﺑ‪‬ﻪ‬ ‫ﺖ ﺍﻟﻨ ‪‬‬
‫ﺭﺃﻳ ‪‬‬
‫ﻚ‬
‫ﺸ ‪‬ﺮ ﹸﺓ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜ ﹴﺮ ‪‬ﺗﺮ‪‬ﻯ ﻣﺎ ﻗﺪ ﺟﺮﻯ ﻋﻠﻰ ﺻـﺎ ‪‬ﺣﹺﺒ ‪‬‬ ‫ﺍﻟﻌ ‪‬‬
‫ﷲ ﻓﻤﺎ ﺃﺻ‪‬ﻨ ‪‬ﻊ ﺑﻪ‪ ،‬ﻗﺎ ﹶﻝ‪ :‬ﺍ‪‬ﺗ ﹸﻔ ﹾﻞ ﰲ ﻓ‪‬ﻴﻪ‪ ،‬ﻓ‪‬ﺘﻔﹶـ ﹶﻞ‬ ‫ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺪﺭﻱ‪ ،‬ﻓـﺰﺍ ﹶﻝ‬ ‫‪‬ﻓ ‪‬ﻲ ‪‬ﻓﻲ‪ ،‬ﻭﻣﺴ ‪‬ﺢ ﺍﻟﻨ ‪‬‬
‫ﱄ‬
‫ﺖ ﺑﱪ ‪‬ﺩ ﺭﻳ ﹺﻖ ﺃﰊ ﺑﻜﺮﹴ‪ ،‬ﻓﻨﺎﺩﻳﺖ‪ ،‬ﻓﻘﺎﻡ ﺇ ﱠ‬ ‫ﻋﻨ‪‬ﻲ ﺍﻷﱂﹸ‪ ،‬ﻭﺍﻧﺘﺒﻬ ‪‬‬
‫ﺕ ﺑﻪ‪ ،‬ﻭﺟـﺎﺀﱐ‬ ‫ﺨ ‪‬ﻦ ﱄ ﻣﺎﺀً‪ ،‬ﻓﺘﻮﺿﺄ ‪‬‬ ‫ﺭﺟﻞﹲ‪ ،‬ﻓﺄﺧﱪﺗ‪‬ﻪ‪ ،‬ﻭﹶﺃ ‪‬ﺳ ‪‬‬
‫ﺏ ﻭﻧ ﹶﻔ ﹶﻘ ‪‬ﺔ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻓﺘﻮﺡ‪ ،‬ﻓﻘﻤﺖ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳ ‪‬ﻦ ‪‬ﺗﻤ‪‬ـﺮ‪‬؟‬ ‫ﺑﺜﻴﺎ ﹴ‬
‫ﺖ ﺍﻟﺼﺒ ‪‬ﺢ‪ :‬ﺍﻟﺼﻼ ﹸﺓ ﺧـ ‪‬ﲑ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺖ ﺍﳌﺌﺬﻧ ﹶﺔ ﻭﺃ ﱠﺫ‪‬ﻧ ‪‬‬ ‫ﷲ ﺍﷲَ‪ ،‬ﻓﺠﺌ ‪‬‬ ‫ﺍَ‬
‫ﺕ ﺇﱃ ﺍﻟـﻮﺍﱄ‬ ‫ﺍﻟﻨ‪‬ﻮﻡﹺ‪ ،‬ﰒ ﻗﻠﺖ‪ ‬ﻗﺼﻴﺪ ﹰﺓ ﰲ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﹸﺄﺧ‪‬ـﺬ ‪‬‬
‫ﻑ ﻣ‪‬ـﻦ‬ ‫ﺐ ﻭﻻ ‪‬ﺗﻘ‪‬ﻢ ﺑﺒﻠﺪﻱ‪ ،‬ﻓﺈﱐ ﺃﺧـﺎ ‪‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻫﺬﺍ ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﺖ‬
‫ﺖ ﻭﺃﺗﻴـ ‪‬‬ ‫ﺏ ﺍﻷﺧﺒﺎ ﹺﺭ ﻭﺃﺩﺧﻞ ﻓﻴﻚ ﺟﻬ‪‬ﻨﻢ‪ ،‬ﻓﺨﺮﺟ ‪‬‬ ‫ﺃﺻﺤﺎ ﹺ‬
‫‪‬ﻋﻤ‪‬ﺎ ﹶﻥ ‪ ...‬ﺇﱁ‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌ ‪‬ﺪ ﺗﺮ ‪‬ﻛ ‪‬ﻪ‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﻣﻌﺠﺰ ﹲﺓ ﻟﻠﻨ ّﹺ‬
‫ﺍﳊﻴﺎ ﹶﺓ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﻭﻛﺬﺍ ﻛﺮﺍﻣ ﹲﺔ ﻷﰊ ﺑﻜ ﹴﺮ ﺍﻟﺼ ‪‬ﺪّﻳ ﹺﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﺑﻌ ‪‬ﺪ ﻣﻮﺗ‪‬ﻪ‪.‬‬
‫ﺸﻜﹸﻮﺍﻝ ﺑﺈﺳﻨﺎ ‪‬ﺩ ﺻﺤﻴ ﹴﺢ ﰲ ﻛﺘﺎﺏ ﺍﻟـﺼﻠﺔ‬
‫ﻭﺭﻭﻯ ﺍﺑ ‪‬ﻦ ‪‬ﺑ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺸﻬﻴﺪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪـﺪ‬
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‫ﺭﲪﻪ ﺍﷲ ﻗﺮﺍﺀﺓ ﻋﻠﻴﻪ ﻭﺃﻧﺎ ﺃﲰﻊ ﻗﺎﻝ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻋﻠـﻲ‬
‫ﺣﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺴﺎﱐ ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑﻦ‬
‫ﺚ ﻧـﺼ ‪‬ﺮ ﺑـﻦ‬ ‫‪‬ﻣ ﹶﻔ ﹺﻮّﺯ ﺍ ﹶﳌﻌ‪‬ﺎﻓ‪‬ﺮﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺑﻮ ﺍﻟﻔﺘ ﹺﺢ ﻭﺃﺑﻮ ﺍﻟﻠﻴ ‪‬‬
‫ﺴ‪‬ﻴ ﹶﺔ ﻋﺎﻡ ﺃﺭﺑﻌ ‪‬ﺔ‬
‫ﺍﳊﺴﻦ ﺍﻟ‪‬ﺘ‪‬ﻨ ﹶﻜﺘ‪‬ﻲ ﺍﳌﻘﻴﻢ ﺑﺴﻤﺮﻗﻨﺪ ﻗﺪﻡ ﻋﻠﻴﻬﻢ ‪‬ﺑﻠﹶﻨ ِ‬
‫ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌ‪‬ﻤﺎﺋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺤﻂ ﺍﳌﻄﺮ ﻋﻨـﺪﻧﺎ ﺑـﺴﻤﺮﻗﻨﺪ ﰲ‬
‫ﺑﻌﺾ ﺍﻷﻋﻮﺍﻡ ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﺴﻘﻰ ﺍﻟﻨﺎﺱ ﻣﺮﺍﺭ‪‬ﺍ ﻓﻠﻢ ﻳ‪‬ﺴﻘﹶﻮﺍ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺄﺗﻰ ﺭﺟﻞ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﻣﻌﺮﻭﻑ ﺑﺎﻟﺼﻼﺡ ﻣﺸﻬﻮﺭ ﺑﻪ ﺇﱃ‬
‫ﻗﺎﺿﻲ ﲰﺮﻗﻨﺪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﱐ ﻗﺪ ﺭﺃﻳﺖ ﺭﺃﻳ‪‬ﺎ ﺃﻋﺮﺿﻪ ﻋﻠﻴـﻚ‪.‬‬
‫ﻚ ﺇﱃ‬
‫ﺱ ﻣﻌ ‪‬‬
‫ﺝ ﺍﻟﻨﺎ ‪‬‬
‫ﺝ ﻭﳜﺮ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﺃﺭﻯ ﺃﻥ ﲣﺮ ‪‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪـﻪ ﺍ ُ‬
‫ﷲ ﻭﻗـ ‪‬ﱪﻩ‬ ‫ِّ‬ ‫ﱪ ﺍﻹﻣﺎ ﹺﻡ ﳏﻤ ‪‬ﺪ ﺑ ﹺﻦ ﺇﲰﺎﻋﻴ ﹶﻞ‬
‫ﻗﹺ‬
‫ﷲ ﺃﻥ ‪‬ﻳﺴ ‪‬ﻘ‪‬ﻴﻨﺎ ﻗﺎﻝ‪ :‬ﻓﻘـﺎﻝ‬
‫ﻚ ﻭﺗ‪‬ﺴﺘﺴﻘﹸﻮﺍ ﻋﻨﺪﻩ ﻓﻌﺴﻰ ﺍ ُ‬
‫‪‬ﲞ ‪‬ﺮ‪‬ﺗ‪‬ﻨ ‪‬‬
‫ﺍﻟﻘﺎﺿﻲ ﹺﻧﻌ‪ ‬ﻢ ﻣﺎ ﺭﺃﻳﺖ‪ ،‬ﻓﺨﺮﺝ ﺍﻟﻘﺎﺿﻲ ﻭﺧﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻌـﻪ‬
‫ﻭﺍﺳﺘﺴﻘﻰ ﺍﻟﻘﺎﺿﻲ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﺑﻜﻰ ﺍﻟﻨـﺎﺱ ﻋﻨـﺪ ﺍﻟﻘـﱪ‬
‫ﻭﺗﺸﻔﻌﻮﺍ ﺑﺼﺎﺣﺒﻪ‪ ،‬ﻓﺄﺭﺳﻞ ﺍ ُ‬
‫ﷲ ﺍﻟﺴﻤﺎ َﺀ ﲟﺎ ٍﺀ ﻋﻈﻴﻢ ﻏﺰﻳ ﹴﺮ ﺃﻗﺎﻡ‬
‫ﺱ ﻣﻦ ﺃﺟﻠﻪ ‪‬ﲞ ‪‬ﺮ‪‬ﺗﻨ‪‬ﻚ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﺃﻭ ﳓﻮﻫﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ‬ ‫ﺍﻟﻨﺎ ‪‬‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮﹶﻗﻨ‪‬ﺪ ﻣﻦ ﻛﹶﺜ ‪‬ﺮ ‪‬ﺓ ﺍﳌﻄـ ﹺﺮ ﻭﻏﺰﺍﺭﺗ‪‬ـﻪ‪ ،‬ﻭﺑـﲔ‬
‫ﻚ ﻭﲰﺮﻗﻨ ‪‬ﺪ ﺛﻼﺛ ﹸﺔ ﺃﻣﻴﺎ ﹴﻝ ﺃﻭ ﳓﻮ‪‬ﻫﺎ‪.‬ﺍﻧﺘﻬﻰ ﲝﺮﻭﻓﻪ‬ ‫‪‬ﺧ ‪‬ﺮ‪‬ﺗ‪‬ﻨ ‪‬‬

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 ‫ﻱ ﻓﻤﺎ ﺑﺎﻟﹸﻚ ﺑﻘـﱪ‬ ‫ﻗﻠﺖ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﻗ ﹺﱪ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫ﺏ‬
‫ﺕ ﺭ ّﹺ‬‫ﺭﺳﻮ ﹺﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺃﻋﻈـ ﹺﻢ ‪‬ﺑﺮ‪‬ﻛـﺎ ‪‬‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺘﻮﺍﺗ ‪‬ﺮ ﺑﲔ ﺍﻷﻣ ‪‬ﺔ ﺳﹶﻠﻔﹰﺎ ﻭﺧﻠﻔﹰﺎ ﻭﻣ‪‬ﻦ ﺷ ﱠﺬ‬
‫ﺷ ﱠﺬ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﳉﻴ‪‬ـﺎﱐ ﺍﳌـﺸﻬﻮﺭ‪،‬‬ ‫ﱐ ﻓﻬﻮ ﺍﳊﺎﻓﻆ ﺍ ﹶ‬‫ﺃﻣﺎ ﺃﺑﻮ ﻋﻠ ّﹴﻲ ﺍﻟﻐﺴﺎ ﱡ‬
‫ﻭﺃﺑﻮ ﺍﻟﻠﻴﺚ ﻭﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﻧﺼﺮ ﻭﻟﻪ ﻛﹸﻨﻴ‪‬ﺘﺎﻥ‪.‬‬
‫ﻭﺍﻟﻘﺼﺔ ﺭﻭﺍﻫﺎ ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ‬
‫ﱐ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻧـﺼﺮ ‪...‬‬ ‫ﰲ ﻃﺒﻘﺎﺗﻪ ﻟﻜﻦ ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﻟﻐﺴﺎ ّﹺ‬
‫ﺍﻟﻘﺼﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻷﻗﺮﺍﻥ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﳏﻤﺪ ﺑﻦ‬
‫ﺣﻴﺪﺭﺓ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻔﻮﺯ ﺍﳌﻌﺎﻓﺮﻱ‪ :‬ﻣﻦ ﺃﻫﻞ ﺷﺎﻃ‪‬ﺒ ﹶﺔ ﻳﻜـﲎ‬
‫ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﺭﻭﻯ ﻋﻦ ﻋﻤﻪ ﺃﰊ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑﻦ ﻣﻔـﻮ‪‬ﺯ‪ ،‬ﻭﺃﰊ‬
‫ﻋﻠﻲ ﺣﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺴﺎﱐ ﻭﺃﻛﺜﺮ ﻋﻨﻬﻤﺎ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻭﻗـﺪ‬
‫ﺴﻴ‪‬ﺮ‬
‫ﺃﺧﺬﺍ ﻭﺃﻛﺜﺮﺍ ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ‪‬ﺩﳍﺎﺙ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟ ِ‬
‫ﰲ ﺗﺮﲨﺔ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑـﻦ ﻣﻔـﻮ‪‬ﺯ‬
‫ﻭﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻐﺴﺎﱐ ﻭﺭﻭﻯ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻧﻔﺴ‪‬ﻪ ﻋﻦ ﺃﰊ‬
‫ﺍﳊﺴ ﹺﻦ ﻃﺎﻫ ﹺﺮ ﺑﻦ ﻣﻔﻮ‪‬ﺯ‪ ،‬ﻭﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬
‫ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﺍﳌﺨﺎﻟﻔﻮﻥ ﻋﻦ ﻛ ّﹺﻞ ﺍﳌـﺴﻠﻤﲔ ﰲ ﻫـﺬﻩ‬
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 ‫ﺍﻟﻘﺼ ‪‬ﺔ ﻋﺎﳌ‪‬ﻬﻢ ﻭﻣﻘّ‪‬ﻠﺪ‪‬ﻫﻢ ﻭﺭﺍﻭﻳﻬﺎ ﻭﻣﺴﺘﺤﺴﻨﹺﻬﺎ ﻭﻧﺎﺳـﺨ‪‬ﻬﺎ‬
‫ﺖ ﻋﻨﻬﺎ ﺑﻐ ﹺﲑ ﻋـﺬﺭﹴ؟ ﻫـﻞ ﻫـﻢ ﻛﻔـﺎ ‪‬ﺭ‬ ‫ﻭﻧﺎﻗﻠ‪‬ﻬﺎ ﻭﺍﻟﺴﺎﻛ ‪‬‬
‫ﷲ ﺩﻳﻨ‪‬ﻬﻢ ﻫﻮ ﺍﳉﺪﻳ ‪‬ﺪ‬ ‫ﻭﺍﳌﺨﺎﻟﻔﻮ ﹶﻥ ﻭﺣﺪ‪‬ﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﺑﻞ ﻭﺍ ِ‬
‫ﺱ ﺍﺑ ﹺﻦ ﺗﻴﻤﻴ ﹶﺔ ﻭﺍﻟﹸﺜﹼﻠ ‪‬ﺔ ﺍﻟﱵ ﺷـﺬﹼﺕ‬ ‫ﻉ ﻣ‪‬ﻦ ﻭﺳﺎﻭ ﹺ‬ ‫ﻉ ﺍﳌﺨ‪‬ﺘ ‪‬ﺮ ‪‬‬ ‫ﺍﳌﺒ‪‬ﺘ ‪‬ﺪ ‪‬‬
‫ﻓﺄﺧﺬﺕ ﺑﻜﻼﻣﻪ‪) .‬ﻣ‪‬ﻦ ﺳ ‪‬ﻦ ﰲ ﺍﻹﺳﻼ ﹺﻡ ‪‬ﺳ‪‬ﻨ ﹰﺔ ﺳـﹺﻴّﺌ ﹰﺔ ﻓﻌﻠﻴـ ‪‬ﻪ‬
‫ﺺ ﻣ‪‬ﻦ‬
‫ﹺﻭ ‪‬ﺯﺭ‪‬ﻫﺎ ﻭ ﹺﻭ ‪‬ﺯ ‪‬ﺭ ﻣ‪‬ﻦ ﻋ ‪‬ﻤ ﹶﻞ ‪‬ﺎ ﻣ‪‬ﻦ ﺑ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ﻣ‪‬ﻦ ﻏ ﹺﲑ ﺃﻥ ﻳ‪‬ﻨ ﹸﻘ ‪‬‬
‫ﺃﻭﺯﺍﺭﹺﻫﻢ ﺷﻰ ٌﺀ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻭﺑﻘﻲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﺴﺌﻠ ‪‬ﺔ ﺍﺳﺘﺪﻻﻟ‪‬ﻬﻢ ﺑﺄﻗﻮﺍ ﹺﻝ ﺍﻷﻃﺒـﺎ ِﺀ‬
‫ﺕ ﻧﻔﺴﻴﺔ‪،‬‬‫ﳋﺪ‪‬ﺭ‪ ،‬ﳏﺎﻭﻟﲔ ﺭﺩ‪‬ﻫﺎ ﺇﱃ ﺗﺄﺛﲑﺍ ‪‬‬ ‫ﺏﺍﹶ‬ ‫ﻭﺗﻌﻠﻴﻠ‪‬ﻬﻢ ﻟﺬﻫﺎ ﹺ‬
‫ﺕ ﺍﻟﻄﺒﻴ ‪‬ﺔ ﰲ ﺍﻟﺸﺮﻉ ‪‬ﺣ ﹶﻜﻤ‪‬ﺎ ﻋﻠـﻰ‬ ‫ﻓﺄﻗﻮﻝ‪ :‬ﻻ ﻋﱪ ﹶﺓ ﺑﺎﻟﺘﻌﻠﻴﻼ ‪‬‬
‫ﺖ ﺍﻷﻃﺒﺎ َﺀ ﻭﻓﺴ‪‬ﺮﻭﻫﺎ ﻋﻠﻰ ﻣﺎ ﻳﺮ‪‬ﻭﻧﻪ‪،‬‬‫ﺍﻷﺣﻜﺎﻡﹺ‪ ،‬ﻭﻛﻢ ﻋﹼﻠ ‪‬ﺔ ﺃﻋﻴ ‪‬‬
‫ﺝ ﳍـﺎ ﺇﻻ‬ ‫ﲔ ﺷﺪﻳﺪ ‪‬ﺓ ﺍﻷﺫﻯ ﻭﻻ ﻋـﻼ ‪‬‬ ‫ﺏ ﺍﻟﻌ ﹺ‬ ‫ﻭﺗﻜﻮ ﹸﻥ ﻣﻦ ﺑﺎ ﹺ‬
‫ﺑﺎﻟﺮﻗﻴ ‪‬ﺔ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬

‫ﻱ ﻣﺴﺌﻠ ﹶﺔ ﻛﺮﺍﻫ ‪‬ﺔ ﺍﻟﻮﺿﻮ ِﺀ ﺑﺎﳌـﺎ ِﺀ‬ ‫ﻉ ﺍﻟﻨﻮﻭ ‪‬‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﻧﺎ ‪‬ﺯ ‪‬‬
‫ﺹ ﻭﻫـﻮ ﻣـﻦ‬ ‫ﺙ ﺍﻟ ‪‬ﱪ ‪‬‬‫ﺲ ﰲ ﺑﻠ ‪‬ﺪ ﺣﺎ ّﹴﺭ ﺧﺸﻴ ﹶﺔ ﺃ ﹾﻥ ﻳ‪‬ﻮ ﹺﺭ ﹶ‬‫ﺍﳌﹸﺸ ‪‬ﻤ ﹺ‬

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‫ﺖ ﻋﻠﻰ ﻛﺮﺍﻫـ ‪‬ﺔ‬
‫ﺽ ﺍﳉﻠﺪ‪ ،‬ﺑﺄﻧﻪ ﱂ ﻳﻘﻢ ﺩﻟﻴ ﹲﻞ ﺷﺮﻋ ‪‬ﻲ ﺛﺎﺑ ‪‬‬ ‫ﺃﻣﺮﺍ ﹺ‬
‫ﻣﺜ ﹺﻞ ﻫﺬﺍ ﺍﳌﺎ ِﺀ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﻧﺎﺣﻴ ‪‬ﺔ ﺍﻟﻄﺐ‪.‬‬
‫ﻉ‬
‫ﻱ ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﻟـﺸﺮ ‪‬‬ ‫ﺐ ﺍﻟﻨﺒﻮ ‪‬‬‫ﺲ ﻓﺎﻟﻄ ‪‬‬‫ﻭﻋﻠﻰ ﺍﻟﻌﻜ ﹺ‬
‫ﻋﻤﻮﻣ‪‬ﺎ ﻛﺂﻳﺎﺕ ﺍﻟﺸﻔﺎﺀ ﻭﻏﲑﹺﻫﺎ ﻫﻲ ﺍﳊﻜﹶﻢ‪ ،‬ﻭﰲ ﺍﳊـﺪﻳﺚ‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‬ ‫ﺍﻟﺼﺤﻴﺢ‪) :‬ﺟﺎﺀ ﺭﺟ ﹲﻞ ﺇﱃ ﺍﻟﻨ ّﹺ‬
‫ﺴﻼﹰ‪ ،‬ﻓﺴﻘﺎﻩ ﻓﻘﺎﻝ ﺇﱐ‬‫ﺇﻥ ﺃﺧﻲ ﺍﺳ‪‬ﺘ ﹾﻄ‪‬ﻠ ‪‬ﻖ ﺑﻄﻨ‪‬ﻪ ﻓﻘﺎ ﹶﻝ‪ :‬ﺍﺳﻘ ‪‬ﻪ ﻋ ‪‬‬
‫ﺏ‬
‫ﷲ ﻭﻛـﺬ ‪‬‬ ‫ﺳﻘﻴﺘ‪‬ﻪ ﻓﻠﻢ ﻳ ﹺﺰﺩ‪‬ﻩ ﺇﻻ ﺍﺳ‪‬ﺘﻄﹾﻼﻗﹰﺎ ﻓﻘﺎﻝ‪) :‬ﺻﺪﻕ ﺍ ُ‬
‫ﺑﻄ ‪‬ﻦ ﺃﺧﻴﻚ( ﺭﻭﺍﻩ ﺃﲪ ‪‬ﺪ ﻭﺍﻟﺸﻴﺨﺎ ‪‬ﻥ ﻭﻏﲑ‪‬ﻫﻢ‪.‬‬
‫ﺏ ﻣـﺎ ﺧﺎﻟﻔﹶـﻪ‬‫ﻫﺬﺍ ‪‬ﺣ ﹶﻜ ‪‬ﻢ ﻧﺄﺧﺬ ﺑﻪ ﻣﻮﻗﻨﲔ ﻭﻧﻜـ ّ‪‬ﺬ ‪‬‬
‫ﺾ ﺍﳌﻼﺣﺪ ‪‬ﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ‬ ‫ﺟﺎﺯﹺﻣﲔ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﺑﻌ ‪‬‬
‫ﺍﺗ‪‬ﺒﺎﻋ‪‬ﺎ ﻟﺘﺤﻠﻴﻼﺗ‪‬ﻬﻢ ﺍﻟﻄﺒﻴ ‪‬ﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻓﺎﻧﻈﺮ‪‬ﻩ ﰲ ﺍﻟﻔﺘﺢ ﻓﻘﺪ‬
‫ﺭﺩ‪‬ﻩ ﻓﺄﺟﺎﺩ‪.‬‬
‫ﻓ‪‬ﻠ ‪‬ﻢ ﻟﹶ ‪‬ﻢ ﻳﺄﺧﺬ ﻫﺆﻻ ِﺀ ﺑﺎﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﻄﺒﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻝ ﺑﺄﻥ‬
‫ﺍﻷﻣﺮﺍﺽ ﺗ‪‬ﻌﺪﻱ ﻭﻫﺬﺍ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟـﺪﻳﻦ ﺣـﺪﻳﺚ‪) :‬ﻻ‬
‫‪‬ﻋ ‪‬ﺪﻭ‪‬ﻯ ﻭﻻ ‪‬ﻃﻴ‪‬ﺮ ﹶﺓ(‪ .‬ﺭﻭﺍﻩ ﺍﻟـﺸﻴﺨﺎﻥ ﻭﻏﲑ‪‬ﳘـﺎ‪ ،‬ﺇﻥ ﺃﺭﺍﺩﻭﺍ‬
‫ﺟﻌﻠﹶﻬﺎ ‪‬ﺣﺪ‪‬ﺍ ﻓﻠﻴﺄﺧﺬﻭﺍ ﻓﻴﻬﺎ ﹶﻃ ‪‬ﺮﺩ‪‬ﺍ ﻭﻋﻜﺴ‪‬ﺎ‪ ،‬ﺃ ‪‬ﻣﺎ ﺃﻥ ﻳ‪‬ﻌﻤ‪‬ﻠـﻮﺍ‬

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‫ﺠ ﹶﺔ ﰲ ﺣﺪﻳﺚ ‪‬ﺧ ‪‬ﺪ ﹺﺭ ﺍﻟﺮﺟ ﹺﻞ ﻓﻘﻂ ﻓﻤﺮﺩﻭ ‪‬ﺩ ﻋﻠـﻴﻬﻢ‬ ‫ﳊ‪‬‬‫ﻫﺬﻩ ﺍ ﹸ‬
‫ﻭﺑﺎﻃ ﹲﻞ ﺷﺎﺀُﻭﺍ ﺃﻡ ﺃﺑ‪‬ﻮﺍ‪.‬‬
‫ﺱ‬
‫ﺐ ﻭﺍﷲِ‪ ،‬ﻭﻻ ﺃﹶﺭﺍ ‪‬ﻩ ﺇﻻ ﻣﻜﺎ‪‬ﺑ ‪‬ﺮ ﹰﺓ ﰲ ﺍﶈـﺴﻮ ﹺ‬
‫ﻫﺬﺍ ﻋﺠﻴ ‪‬‬
‫ﺱ ﻣ‪‬ﻦ ‪‬ﻋﻤ‪‬ﻰ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻧـﺴﺄﻝ ﺍﷲ ﺍﻟـﺴﻼﻣﺔ‬ ‫ﻭﺇﻧﻜﺎﺭ‪ ‬ﺍﶈﺴﻮ ﹺ‬
‫ﻭﺍﻟﻌﺎﻓﻴﺔ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻞ‪.‬‬
‫ﺚ‬‫ﱐ ﰲ ﲢﻔ ‪‬ﺔ ﺍﻟﺬﺍﻛﺮﻳ ‪‬ﻦ ﻋـﻦ ﺣـﺪﻳ ‪‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎ ﱡ‬
‫ﹶﻃﻨﹺﲔ ﺍﻷ ﹸﺫ ‪‬ﻥ ﺑﺄﻧﻪ ﻋﻨﺪ ﺍﻷﻃﺒﺎ ِﺀ ﺗﺼﺎ ‪‬ﻋ ‪‬ﺪ ﺃ ‪‬ﲞ ‪‬ﺮﺓ‪ ،‬ﻓـﺮ ‪‬ﺩ ﻋﻠـﻴﻬﻢ‬
‫ﺑﻘﻮﻟ‪‬ﻪ‪ :‬ﻭﻛﻼ ‪‬ﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻗ ‪‬ﺪ ‪‬ﻡ ﻣﻦ ﻛـﻼ ﹺﻡ‬
‫ﺍﻷﻃﺒﺎﺀ‪.‬‬
‫ﺐ ﺛﻘ ‪‬ﺔ ﻓﻴ‪‬ـﺴﺘﺜﻨ‪‬ﻰ‬
‫ﺾ ﺃﻥ ﻳﺄﺧ ﹶﺬ ﺑﻘﻮ ﹺﻝ ﻃﺒﻴ ﹴ‬ ‫ﻧﻌﻢ ﳚﻮ ‪‬ﺯ ﳌﺮﻳ ﹴ‬
‫ﻓﻴﻜﻮ ﹸﻥ ﺣ‪‬ﻜﻤ‪‬ﺎ ﺧﺎﺻ‪‬ﺎ ‪‬ﺬﺍ ﺍﳌﺮﻳﺾ ﻳﺪﺧﻞ ﲢـﺖ ﻗﺎﻋـﺪﺓ‪:‬‬
‫ﺕ( ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ﺑﻘﺪ ﹺﺭ ﺍﳊﺎﺟ ‪‬ﺔ ﻭﺗﻨﺘـﻬﻲ‬
‫ﺕ ﺗ‪‬ﺒﻴ ‪‬ﺢ ﺍﶈﻈﻮﺭﺍ ‪‬‬
‫)ﺍﻟﻀﺮﻭﺭﺍ ‪‬‬
‫ﺑﺎﻧﺘﻬﺎ ِﺀ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﳑﺎ ﳓﻦ ﻓﻴﻪ‪.‬‬
‫ﺴ ‪‬ﻦ ﻣـﺎ‬
‫ﺴ‪‬ﻨ ‪‬ﺔ ﻳﻘﻮﻟﻮﻥ‪) :‬ﺍﳊ ‪‬‬
‫ﺏ ﺧﻄﲑ‪ ،‬ﻭﺃﻫﻞ ﺍﻟ ‪‬‬ ‫ﻭﻫﺬﺍ ﺑﺎ ‪‬‬
‫ﻉ( ﻓﻼ ﻋﻤﻞ ﻟﻠﻌﻘـ ﹺﻞ‬ ‫ﺤ ‪‬ﻪ ﺍﻟﺸﺮ ‪‬‬ ‫ﺴﻨ‪‬ﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺍﻟﻘﺒﻴ ‪‬ﺢ ﻣﺎ ﻗ‪‬ﺒ ‪‬‬
‫ﺣ‪‬‬
‫ﺖ ﺟﻮﺍﺯ‪‬ﻩ ﰲ ﺍﻟـﺸﺮﻉ‬ ‫ﺡ ﺃﻣ ﹴﺮ ﺛﺒ ‪‬‬‫ﺐ ﺑﺘﺤﺮ ﹺﱘ ﺃﻭ ﺍﺳﺘﻘﺒﺎ ﹺ‬ ‫ﻭﻻ ﻟﻠﻄ ّﹺ‬

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‫ﻉ ﺭﺣﻴ ‪‬ﻤﺎ ﺣﻜﻴﻤ‪‬ﺎ‪ ،‬ﻭﻛ ﱡﻞ‬ ‫ﺃﻭ ﺩ ﱠﻝ ﻋﻠﻴ ‪‬ﻪ ﺍﻟﺪﻟﻴﻞﹸ‪ ،‬ﻭﻛﻔﻰ ﺑﺎﻟﺸﺮ ﹺ‬
‫ﺐ ﺍﻟﻔﻘ ‪‬ﻪ ﻓﺎﻃﻠ‪‬ﺒ ‪‬ﻪ ﻫﻨﺎﻙ‪.‬‬
‫ﺼ ﹲﻞ ﰲ ﻣ‪‬ﻈﺎﹺﻧّﻪ ﰲ ﻛﺘ ﹺ‬
‫ﻫﺬﺍ ﻣﻔ ‪‬‬

‫ﲔ ﺍﳌﺨﺎﻟﻔﲔ‬
‫ﻭﺍﻗ ‪‬ﻊ ﻻ ‪‬ﺑﺪ‪ ‬ﻣﻦ ﺑﻴﺎﹺﻧ ‪‬ﻪ ﺑﻴ‪‬ﻨﻨﺎ ﻭﺑ ‪‬‬

‫ﺖ ﺍﻟﻮﻗﺎﺣ ﹸﺔ ﻭﺍﻟﻐﺮﻭ ‪‬ﺭ ﲟﺤﻤﺪ ﺧﻠﻴﻞ ﻫـﺮﺍﺱ ﻣﺒﻠﻐ‪‬ـﺎ‬ ‫ﺑﻠﹶﻐ ‪‬‬

‫ﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻌـﺪ‬ ‫ﺚ ﺍﺳﺘﻬ ‪‬ﺰﹶﺃ ﺑﺎﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬ ّﹺ‬
‫ﻋﻈﻴﻤ‪‬ﺎ ﺣﻴ ﹸ‬
‫ﺴ ﹴﻦ ﻓﻴﻪ ﻳﺎ ﻋﻼﹼﻣ ﹶﺔ ‪‬ﺗ ‪‬ﺮﻣ‪‬ﺬ؟ ﻭﻫﻞ‬
‫ﺚ ﻓﻘﺎﻝ‪ :‬ﻭﺃﻱ ‪‬ﺣ ‪‬‬ ‫ﲔ ﺣﺪﻳ ‪‬‬ ‫ﲢﺴ ﹺ‬
‫ﺤ ‪‬ﺢ ﻣﻦ ﺣﺪﻳﺚ؟‬ ‫ﻧﺼ ّ‪‬ﺪﻗﹸﻚ ﺑﻌﺪ ﻫﺬﺍ ﻓﻴﻤﺎ ﲢﺴﻦ ﺃﻭ ﺗﺼ ّ‪‬‬
‫ﺏ ﻫﺬﻩ‪ ،‬ﺑﻞ ﺗﻄﺎ ‪‬ﻭ ﹶﻝ ﻋﻠﻰ ﺍﻹﻣـﺎ ﹺﻡ‬‫ﻒ ﺑﻘﱠﻠ ‪‬ﺔ ﺍﻷﺩ ﹺ‬‫ﻭﱂ ﻳﻜﺘ ‪‬‬
‫ﺐ ﺍﳌﺴﺘﺪﺭ‪‬ﻙ ﻓﻘﺎﻝ ﺑﻌﺪ ﺗـﺼﺤﻴ ﹺﺢ ﺍﳊـﺎﻛ ﹺﻢ‬ ‫ﺍﳊﺎﻛ ﹺﻢ ﺻﺎﺣ ﹺ‬
‫ﻱ ﻭﻣﺴﻠ ﹴﻢ ﻣﺎ ﻧﺼ‪‬ﻪ‪:‬‬
‫ﻁ ﺍﻟﺒﺨﺎﺭ ّﹺ‬ ‫ﺚ ﻋﻠﻰ ﺷﺮ ‪‬‬ ‫ﳊﺪﻳ ‪‬‬
‫ﺠ ‪‬ﺢ ﺍﳊﺎﻛ ﹺﻢ ﻭﻗﻮﻟﹶﻪ "ﺻﺤﻴ ‪‬ﺢ ﻋﻠﻰ ﺷﺮﻃﻬﻤﺎ"‪ ،‬ﻻ‬
‫ﺗﺄ ‪‬ﻣ ﹾﻞ ﺗﺒ ‪‬‬
‫ﻂ ﻛﺘﺎﺑ‪‬ﻪ‬
‫ﻭﺍﷲ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺷﺮﻃ‪‬ﻬﻤﺎ‪ ،‬ﻭﻟﻮ ﺭﻭﺍﻩ ﺃﺣﺪ‪‬ﳘﺎ ﻟﺴ ﹶﻘ ﹶ‬
‫ﰲ ﺍﳌﻴﺰﺍ ‪‬ﻥ ﻛﻤﺎ ﺳﻘﻂ ﻣﺴﺘﺪ ‪‬ﺭﻛﹸﻚ ﺃﻳﻬﺎ ﺍﳊﺎﻛﻢ‪.‬‬
‫ﺨ ‪‬ﺮ ﺇﻋﺠﺎﺑ‪‬ﺎ‪ ،‬ﻭﻻ ﻳـﺼ ‪‬ﺢ‬ ‫ﺖ‪ :‬ﺗﺒ ‪‬‬
‫ﺠ ‪‬ﺢ ﻣﻌﻨﺎﻫﺎ ‪‬ﻫﺬﹶﻯ ﻭﻓ ‪‬‬ ‫ﻗﻠ ‪‬‬
‫ﻑ ﺑـﺪﻟﻴ ﹺﻞ‬
‫ﺡ ﺇﻻ ﻣﻦ ﻃﺮﻳ ﹺﻖ ﺍﻻﺳﺘﺨﻔﺎ ‪‬‬ ‫ﲪﻠﹸﻬﺎ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻔﺮ ﹺ‬
‫ﳉ ‪‬ﻢ‪.‬‬
‫ﺳ‪‬ﻴﺎﻕ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ‪‬ﳝ ‪‬ﻦ ﻋﻠﻴﻨﺎ ﺑﺎﻷﺩﺏ ﺍ ﹶ‬
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‫ﰒ ﻧﻘﻞ ﻋﻨﻪ ﳏﻤﺪ ﻋﻤﺮﻭ ﻋﺒﺪ ﺍﻟﻠﻄﻴـﻒ ﻭﻫـﻮ ﻣـﻦ‬
‫ﺍﳌﻌﺠﺒﲔ ﺑﻮﻗﺎ ‪‬ﺣﺘ‪‬ﻪ ﻗﻮﻟﹶـﻪ‪ :‬ﻭﻛـﺎﻥ ﻳـﺴﻤﻲ ﺍﳌـﺴﺘﺪﺭﻙ‪:‬‬
‫"ﺍﳌﺴ‪‬ﺘ ‪‬ﺘﺮ‪‬ﻙ" ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺍﻟﺘﺮﻙ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺐ ﺃﻥ ﳏﻤﺪ ﻋﻤﺮﻭ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﻳ‪‬ﺒﺎﺷـ ‪‬ﺮ ‪‬ﻩ‬ ‫ﻟﻜﻦ‪ ‬ﺍﻟﻌﺠﻴ ‪‬‬
‫ﺐ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪.‬ﺍﻧﺘﻬﻰ‬
‫‪‬ﻣ ‪‬ﻌ ّ‪‬ﻘﺒ‪‬ﺎ‪ :‬ﻓﻜﺎﻥ ﻟﻪ ﺗﺄﺛ ‪‬ﲑ ﻛﺒ ‪‬ﲑ ﻋﻠ ‪‬ﻲ ﰲ ‪‬ﺣ ّﹺ‬
‫ﺏ ﻭﺍﻟﺘﻄﺎﻭ ﹸﻝ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎ ِﺀ‬ ‫ﺖ‪ :‬ﺇﻥ ﻛﺎﻥ ﻗﻠ ﹸﺔ ﺍﻷﺩ ﹺ‬ ‫ﻗﻠ ‪‬‬
‫ﷲ ﻳ‪‬ﻐﻨﻴﻨﺎ ﻋﻨﻚ‬‫ﻚ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻌﻠ ﹺﻢ ﺍﻟﺴﻼ ‪‬ﻡ ﻭﺍ ُ‬‫ﺣﺒ‪‬ﺒﺎ ﺇﻟﻴ ‪‬‬
‫ﻭﻋﻦ ﻋﻠﻤ‪‬ﻚ ﺇﻥ ﺻ ‪‬ﺢ ﻟﻚ ﻋﻠ ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﻛـﺎ ﹶﻥ ﻗـﺪ ‪‬ﻭﺗ‪‬ﻚ‬
‫ﻑ ﻟﻪ ﺷﻴ ‪‬ﺦ ﻓﻜﻴﻒ‬ ‫ﱐ ﺗﻠﻤﻴ ﹸﺬ ﻣﻜﺘﺒ ‪‬ﺔ ﺩﻣﺸ ‪‬ﻖ ﻭﻻ ﻳ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺍﻷﻟﺒﺎ ﱡ‬
‫ﺑﻚ ﺃﻧﺖ‪ ،‬ﻭﳓ ‪‬ﻦ ﻻ ﳒﻴ ‪‬ﺰ ﻋﻠﻴﻜﻢ ﺍﺳ ‪‬ﻢ ﺍﻟـﺴﻠﻔﻴ ‪‬ﺔ ﻣـﻊ‬
‫ﺏ ﻫﺬﻩ‪.‬‬‫ﺏ ﻓﻜﻴﻒ ﻣﻊ ﻗﻠ ‪‬ﺔ ﺍﻷﺩ ﹺ‬ ‫ﺍﻷﺩ ‪‬‬
‫ﺤﹺﺒّﻲ ﻫﺬﺍ ﺍﻷﺧ ﹺﲑ ﺃﻋﲏ ﳏﻤﺪ‬ ‫ﺾ ‪‬ﻣ ‪‬‬ ‫ﺤ ﹺﻲ ﺑﻌ ‪‬‬
‫ﻭﱂ ﻳ‪‬ﺴﺘ ‪‬‬
‫ﻋﻤﺮﻭ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﻋﻨﺪﻣﺎ ﻣﺎﺕ ﻣـﻦ ﻗـﻮ ﹺﻝ‪ :‬ﻣـﺎﺕ‬
‫ﻆ ﻛﺘﺎﺑ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ‬
‫ﺩﺍ ‪‬ﺭﻗﹸﻄﹺﻨ ‪‬ﻲ ﻋﺼﺮﹺﻩ‪ ،‬ﻣﻊ ﻋﻠ ‪‬ﻤ ‪‬ﻪ ﺑﺄﻧ‪‬ﻪ ﻻ ﳛﻔ ﹸ‬
‫ﻣﺴ‪‬ﻨﺪ‪‬ﺍ ﺑﻞ ﻭﻻ ﺣﺪﻳﺜﹰﺎ ﻭﺍﺣﺪ‪‬ﺍ ﻣ‪‬ﺴﻨﺪ‪‬ﺍ‪.‬‬

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‫ﺚ ﳏﻤﺪ‪‬ﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﷲ ﺍﻟﺬﻱ ﺑﻌ ﹶ‬ ‫ﻓﻼ ﻭﺍ ِ‬
‫ﺑﺎﳊ ّﹺﻖ ﻣﺎ ﺑﹶﻠ ﹶﻎ ﻋﻠ ‪‬ﻢ ﻫﺬﺍ ﻧ‪‬ﻔﺎﹶﺛ ﹶﺔ ﺳﻮﺍ ‪‬ﻙ ﺍﻟﺪﺍ ‪‬ﺭﻗﹸﻄﹺﻨ ّﹺﻲ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻓﻼ ﺣﻮ ﹶﻝ ﻭﻻ ﻗﻮ ﹶﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﻋ‪‬ﺰﺍﺅﻧـﺎ ﰲ ﹸﻟﺠ‪‬ـ ‪‬ﺔ‬
‫ﻱ ﻳﺒﻜﻲ‬ ‫ﺱ ﺃﻧﻪ ﺭﺅ ‪‬‬
‫ﺍﳉﹶﻬ ﹺﻞ ﻫﺬﻩ ﻣﺎ ﻳ‪‬ﺮﻭﻯ ﻋﻦ ﺍﻹﻣﺎ ﹺﻡ ﻃﺎﻭ ﹴ‬
‫ﻓﻘﻴﻞ ﻣﺎ ﻳ‪‬ﺒﻜﻴﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻋﻠﻰ ﺍﻟﻌﻠ ﹺﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻼ ِﺀ ﲝـﻮ ﹺﺭ‬
‫ﲔ ﺍﻷﺟﹺـ ﹼ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﻋﺼ ﹺﺮ ﺍﻟﺘﺎﺑﻌ ‪‬‬
‫ﺍﻟﻌﻠ ﹺﻢ ﻓﻤﺎ ﳓ ‪‬ﻦ ﻓﺎﻋﻠﻮ ﹶﻥ ﺍﻟﻴﻮ ‪‬ﻡ ﺑﻮﺟﻮ ‪‬ﺩ ﻫﺆﻻﺀِ؟‬
‫ﺚ ﻣﻌﺸ ‪‬ﺮ ﺍﳌﺴﻠﻤﲔ‪،‬‬ ‫ﺐ ﺍﳊﺪﻳ ‪‬‬ ‫ﻭﻫﻞ ﻳﻜﻮ ﹸﻥ ﻛﺬﺍ ﺣ ‪‬‬
‫ﻱ ﺃﻭ‬
‫ﷲ ﻣﺎ ﺷ ‪‬ﻢ ﻫﺬﺍ ﺍﻟﻘﺎﺋ ﹸﻞ ﻏﺒﺎ ‪‬ﺭ ‪‬ﻧﻌ‪‬ـ ﹺﻞ ﺍﻟﺘﺮﻣـﺬ ّﹺ‬ ‫ﻭﻻ ﻭﺍ ِ‬
‫ﺍﳊﺎﻛ ﹺﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻫﺬﻩ ﻋﺎﻗﺒ ﹸﺔ ﺍﻟﻐﺮﻭﺭﹺ‪ ،‬ﻭﺗ‪‬ﺮﺍﻫﻢ‬
‫ﻣﺮ ‪‬ﺩّﺩﻳﻦ ﺑﺄﻋﻠﻰ ﺃﺻﻮﺍﺗ‪‬ﻬﻢ "ﳊﻮ ‪‬ﻡ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻣـﺴﻤﻮﻣﺔ"‪،‬‬
‫ﻱ ﻭﺍﳊﺎﻛ ﹺﻢ ﺍﻹﻣـﺎﻣ‪‬ﲔ‬ ‫ﷲ ﻟﻜﻢ ﳊ ‪‬ﻢ ﺍﻟﺘﺮﻣﺬ ّﹺ‬ ‫ﻓﻬﻞ ﺃﺣ ﱠﻞ ﺍ ُ‬
‫ﺻ ﹰﺔ‪.‬‬
‫ﺍﳉﻠﻴﻠﹶﲔ ﺧﺎ ‪‬‬
‫ﻭﺃﻳﻦ ﻫﻮ ﺍﻟﺮ ‪‬ﺩ ﺍﻟﻌ‪‬ﻠﻤ ‪‬ﻲ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ؟ ﻭﺇﻥ ﻛﺎﻧﻮﺍ‬

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‫ﻛﻤﺎ ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﺯ‪‬ﻭﺭ‪‬ﺍ ﺃ‪‬ﻢ ﳛـﺎﺭﺑﻮ ﹶﻥ ﺍﻟﺒﹺـﺪ‪‬ﻉ ﻓﻠﻤـﺎﺫﺍ ﱂ‬
‫ﻳﻨﻜﺮﻭﺍ ﻋﻠﻰ ﻫﺬﹶﻳ ﹺﻦ ﺑﺪ ‪‬ﻋﺘ‪‬ﻴﻬﻤﺎ ﰲ ﺍﻻﺳـﺘﻬﺰﺍ ِﺀ ‪‬ـﺬﻳﻦ‬
‫ﺍﻹﻣﺎﻣ‪‬ﲔ ﺍﳉﻠﻴﻠﹶﲔ؟‬
‫ﺐ ﹶﻛ ‪‬ﻠﻴﻠ ﹲﺔ‬
‫ﺿﺎ ﻋﻦ ﻛ ﹺﻞّ ‪‬ﻋﻴ ﹴ‬
‫ﲔ ﺍﻟ ﹺﺮّ ‪‬‬
‫ﻭﻋ ‪‬‬
‫ﲔ ﺍﻟﺴ‪‬ﺨﻂ ‪‬ﺗ ‪‬ﺒ ‪‬ﺪﻱ ﺍﳌﺴﺎ ﹺﻭ‪‬ﻳﺎ‬
‫ﻭﻟﻜﻦ‪ ‬ﻋ ‪‬‬

‫ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﰲ ﺍﻷﻣ ﹺﺮ ﻣﺎ ﺫﻛﺮ‪‬ﻩ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﻦ ﻣﺒﺎﺷﺮ ‪‬ﺓ ﺍﳊﺎﻛ ﹺﻢ‬

‫ﲢﺮﻳ ‪‬ﺮ ﻛﺘﺎﺑﹺﻪ ﻟﻜﻨﻪ ﺗ‪ ‬ﻮّ‪‬ﻓ ‪‬ﻲ ﻗﺒﻞ ﺇ‪‬ﺎ ِﺀ ﲢﺮﻳ ﹺﺮ ‪‬ﻩ ﻓﺘﺠ ‪‬ﺪ ﺍﻟﺘﺴﺎﻫ ﹶﻞ ﰲ‬
‫ﺍﻟﻘ‪‬ﺴ ﹺﻢ ﺍﻷﻭ ﹺﻝ ﺃﻗ ﱠﻞ ﺑﻜﺜ ﹴﲑ ﻣﻦ ﺍﻟﻘﺴ ﹺﻢ ﺍﻟﺜﺎﱐ ﺍﻟـﺬﻱ ﱂ ﻳ‪‬ـﺘ ‪‬ﻢ‬
‫ﲢﺮﻳﺮ‪‬ﻩ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻣﻊ ﺟﻼﹶﻟﺘ‪‬ﻬﻢ "ﺃﻳﻬﺎ ﺍﳊﺎﻛ ‪‬ﻢ‬
‫ﻚ‪.‬‬
‫ﻂ ﻣﺴﺘﺪﺭ ﹸﻛ ‪‬‬ ‫ﺐ ﺍﳌﺴ‪‬ﺘ‪‬ﺘﺮ‪‬ﻙ" ﻟﻘﺪ ﺳﻘ ﹶ‬ ‫ﻳﺎ ﺻﺎﺣ ‪‬‬
‫ﻉ ﻋﻦ ﺍﳊـﺎﻛ ﹺﻢ ﻓﺄﻓـﺎ ‪‬ﺩ‬ ‫ﻭﻗﺪ ﺗﻜﱠﻠ ‪‬ﻢ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﻓﺎ ﹺ‬
‫ﷲ ﺍﳌﺴﺘﻌﺎﻥ‪:‬‬ ‫ﻭﺃﺟﺎﺩ ﻓﻘﺪ ﻗﺎﻝ ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻱ ﺯﺧﺮ‪ :‬ﻓﺄﻗﻮ ﹸﻝ ﻭﺍ ُ‬
‫ﺐ ﺇﻟﻴﻪ ﻣ ‪‬ﻦ ﺍﻟﺘـﺴﺎﻫﻞﹺ‪،‬‬
‫ﺴ ‪‬‬
‫ﲑ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻧ ِ‬
‫ﺇﻥ ﺍﳊﺎﻛﻢ ﻣﻈﻠﻮ ‪‬ﻡ ﰲ ﻛﺜ ﹴ‬
‫ﺴ ﹺﻦ ﺃﻧـﻪ‬
‫ﻭﻗﺪ ﺫﻛ ‪‬ﺮ ﺍﳊﺎﻓﻆﹸ ﺍﺑ ‪‬ﻦ ﺣﺠ ﹴﺮ ﰲ ‪‬ﻧ ﹶﻜ‪‬ﺘ ‪‬ﻪ ﰲ ﻗﺴ ﹺﻢ ﺍﳊ ‪‬‬
‫ﲔ‬
‫ﺚ ﺍﻟـﺼﺤﻴﺤ ﹺ‬ ‫ﺍﻋ‪‬ﺘﺒ‪‬ﺮ – ﺃﻥ ﺗﺘ‪‬ﺒ ‪‬ﻊ ﻭﻗﺎ ‪‬ﺭ ﹶﻥ ‪ -‬ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺃﺣﺎﺩﻳ ‪‬‬
‫ﺤ ‪‬ﺔ ﺇﻻ ﺑﺈﺩﺧﺎﻟ‪‬ﻬﺎ ﰲ ﻗﺴ ﹺﻢ‬
‫ﻓﻮﺟﺪ‪‬ﻫﺎ ﻻ ﻳﺘ ‪‬ﻢ ﺍﳊﻜ ‪‬ﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺼ ‪‬‬

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 ‫ﺚ ﺃ‪‬ﺑ ّﹺﻲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺳﻬ ﹺﻞ‬
‫ﺍﻟﺼﺤﻴ ﹺﺢ ﻟﻐ ﹺﲑﻩ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺣﺪﻳ ﹸ‬
‫ﺑﻦ ﺳﻌﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﰲ ﺫﻛـﺮ‬
‫ﺧﻴﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﰊ ﻫﺬﺍ ﻗﺪ ﺿﻌﻔﻮﻩ ﻟﺴﻮ ِﺀ‬
‫ﺣﻔﻈ‪‬ﻪ‪ ،‬ﻭﻟﻜﻦ ﺗﺎ‪‬ﺑﻌ‪‬ﻪ ﻋﻠﻴﻪ ﺃﺧﻮﻩ ﻋﺒ ‪‬ﺪ ﺍﳌﻬﻴﻤﻦ ﺑ ‪‬ﻦ ﺍﻟﻌﺒـﺎﺱﹺ‪،‬‬
‫ﺃﺧﺮﺟ‪‬ﻪ ﺍﺑ ‪‬ﻦ ﻣﺎ ‪‬ﺟ ‪‬ﻪ ﻣﻦ ﻃﺮﻳﻘ‪‬ﻪ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﳌﻬﻴﻤﻦ ﺃﻳﻀ‪‬ﺎ ﺿﻌﻴﻒ‪،‬‬
‫ﻓﺎﻋ‪‬ﺘﻀ‪‬ﺪ‪.‬‬
‫ﻭﺍﻧﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜـﺎﻡ‪،‬‬
‫ﻓﻠﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍ‪‬ﻤﻮﻋﻴﺔ ﺣﻜﻢ ﺍﻟﺒﺨـﺎﺭﻱ ﺑـﺼﺤ‪‬ﺘﻪ‪ ،‬ﻭﰲ‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﻗﺪ ﺫﻛﺮﺕ ﺍﻟﻜﺜﲑ ﻣﻨـﻬﺎ ﰲ‬
‫ﻣﻘﺪﻣﺔ ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻳﻮﺟﺪ ﰲ ﻛﺘﺎﺏ ﻣـﺴﻠﻢ ﻣﻨـﻬﺎ‬
‫ﺃﺿﻌﺎﻑ ﻣﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻫﺬﺍ ﻛـﻼﻡ ﺍﺑـﻦ ﺣﺠـﺮ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺍﻋﺘﱪﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺻﺤﺤﻬﺎ ﺍﳊﺎﻛﻢ ﻭﺗﻌﻘﺒﻮﻩ ﺑـﻀﻌﻒ‬
‫ﺭﺍ ﹴﻭ ﰲ ﺳﻨﺪ‪‬ﻫﺎ ﻭﺟ ‪‬ﺪﺗ‪‬ﻬﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻄ ‪‬ﺔ ﻟﺮﺍﻭﻳﻬﺎ ﻣﺘـﺎﺑﻊ‪،‬‬
‫ﺚ ﺍﻷﺣﻜﺎﻡﹺ‪ ،‬ﻓﺼ ‪‬ﺢ ‪‬ﺬﺍ ﺍﻻﻋﺘﺒﺎ ﹺﺭ‬ ‫ﺚ ﻟﻴﺲ ﻣﻦ ﺃﺣﺎﺩﻳ ‪‬‬ ‫ﻭﺍﳊﺪﻳ ﹸ‬
‫ﻁ‬
‫ﻱ ﻭﻣﺴﻠﻢﹴ‪ ،‬ﻟﻮﺟﻮﺩ ﺍﻟـﺸﺮ ‪‬‬ ‫ﺃﻧﻪ ﺻﺤﻴ ‪‬ﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭ ّﹺ‬
‫ﺚ ﻓﻴﻪ‪ ،‬ﻣﻊ‬‫ﺍﻟﺬﻱ ﺍﻋﺘﻤ‪‬ﺪﺍ ‪‬ﻩ ﰲ ﺍﻟﺘﺼﺤﻴ ﹺﺢ ﰲ ﻛﺜ ﹴﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳ ‪‬‬

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‫ﲔ ﺭﻭﺍ ‪‬ﺓ‬
‫ﻁ ﻋـ ‪‬‬‫ﺍﺳﺘﺤﻀﺎﺭ ﻣﺎ ﺗﻘ ‪‬ﺪ ‪‬ﻡ ﻣﻦ ﺃ ﱠﻥ ﺍﳊﺎﻛ ‪‬ﻢ ﱂ ﻳـﺸﺘ ﹺﺮ ﹾ‬
‫ﺼﺮ‪‬ﺍ‬
‫ﲔ ﺑﻞ ﻣﺜﻠﹶﻬﻢ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺴﻴﻮﻃﻲ ﳐﺘ ‪‬‬ ‫ﺍﻟﺸﻴﺨ ﹺ‬
‫ﻓﺎﻧﻈﹸﺮ ﺇﱃ ﻛﻼ ﹺﻡ ﺃﻫ ﹺﻞ ﺍﻟﻌﻠـ ﹺﻢ ﻭﺇﱃ ﻣ‪‬ـﻦ ﺗـﺼﺪ‪‬ﺭ ﺇﱃ‬
‫ﻒ ﻣﻨﻬﻢ ﻛﻴﻒ ﺣﺎﻟﹸﻪ ﻋ‪‬ﻠﻤ‪‬ﺎ ﻭ ‪‬ﺧﹸﻠﻘﹰﺎ‪ ،‬ﻭﺍﻧﻈﹸﺮ‬ ‫ﺍﻟﺘﺼﺤﻴ ﹺﺢ ﻭﺍﻟﺘﻀﻌﻴ ‪‬‬
‫ﷲ ﺍﻟﺴﻼﻣ ﹶﺔ ﰲ ﺍﻟـﺪﺍﺭ‪‬ﻳ ﹺﻦ‬ ‫ﺇﱃ ﻣﺪﻯ ﲢﺼﻴﻠ‪‬ﻬﻢ ﻟﻠﻌﻠﻢﹺ‪ ،‬ﻧﺴﺄ ﹸﻝ ﺍ َ‬
‫ﺏ ﻣﻊ ﺃﻫ ﹺﻞ ﺍﻟﻔﻀ ﹺﻞ ﺀﺍﻣﲔ‬ ‫ﺴ ‪‬ﻦ ﻃﹶﻠﺒﹺﻪ ﻭﺍﻷﺩ ‪‬‬
‫ﻆ ﺍﻟﺪ‪‬ﻳﻦ ﻭ ‪‬ﺣ ‪‬‬
‫ﻭﺣﻔ ﹶ‬
‫ﰎﱠ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﻌﻮ ‪‬ﻥ ﺍﷲ ﻭﺑﻘ‪‬ﻴ ‪‬‬
‫ﺖ ﻧﺼﻴﺤ ﹲﺔ ﺃﻭ ّﹺﺟﻬ‪‬ﻬﺎ ﻟﻜـﻞ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳ‪‬ﻬﻢ ﻭﻳﻌﺮﻓﻮﺍ ﺃﻳ ‪‬ﻦ ﻫﻢ ﻭﻟﻮ ﻓﻴﻤـﺎ‬
‫ﺑﻴﻨ‪‬ﻬﻢ ﻓﺄﻗﻮﻝ‪:‬‬
‫ﺙ ﺃ ﹾﻥ‬‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ‪ :‬ﺣ ‪‬ﻖ ﻋﻠﻰ ﺍﶈﹶـ ّ‪‬ﺪ ‪‬‬
‫ﻉ ‪‬ﻟ‪‬ﻴﻌ‪‬ﻴﻨﻮﻩ‬
‫ﻉ ﰲ ﻣﺎ ﻳﺆﺩﻳ ‪‬ﻪ ﻭﺃﻥ ﻳﺴﺄ ﹶﻝ ﺃﻫ ﹶﻞ ﺍﳌﻌﺮﻓ ‪‬ﺔ ﻭﺍﻟ ‪‬ﻮ ‪‬ﺭ ﹺ‬‫ﻳ‪‬ﺘﻮ ‪‬ﺭ ‪‬‬
‫ﻑ ﺍﻟﺬﻱ‬ ‫ﺡ ﻣﺮ ﹺﻭﻳ‪‬ﺎﺗ ‪‬ﻪ ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺃ ﹾﻥ ﻳﺼ ‪‬ﲑ ﺍﻟﻌﺎﺭ ‪‬‬ ‫ﻋﻠﻰ ﺇﻳﻀﺎ ﹺ‬
‫ﺐ‬
‫‪‬ﻳ ‪‬ﺰ ‪‬ﻛّﻲ ‪‬ﻧ ﹶﻘﹶﻠ ﹶﺔ ﺍﻷﺧﺒﺎ ﹺﺭ ﻭﳚﺮ ‪‬ﺣﻬ‪‬ﻢ ﹺﺟ ‪‬ﻬﹺﺒﺬﹰﺍ ﺇﻻ ﺑﺈﺩﻣﺎ ‪‬ﻥ ﺍﻟﻄﻠـ ﹺ‬
‫ﻆ‬
‫ﺺ ﻋﻦ ﻫﺬﺍ ﺍﻟﺸﺄ ‪‬ﻥ ﻭﻛﹶﺜﺮ ‪‬ﺓ ﺍﳌﺬﺍﻛﺮ ‪‬ﺓ ﻭﺍﻟﺴﻬ ﹺﺮ ﻭﺍﻟﺘ‪‬ﻴ ﱡﻘ ‪‬‬ ‫ﻭﺍﻟﻔﺤ ﹺ‬
‫ﻑ ﻭﺍﻟﺘـﺮﺩ ‪‬ﺩ ﺇﱃ‬ ‫ﲔ ﻭﺍﻹِﻧﺼﺎ ‪‬‬ ‫ﻭﺍﻟﻔﹶﻬ ﹺﻢ ﻣﻊ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺪﻳ ﹺﻦ ﺍﳌﺘ ﹺ‬
‫ﺲ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻭﺍﻟﺘﺤﺮ‪‬ﻱ ﻭﺍﻹﺗﻘﺎ ‪‬ﻥ ﻭﺇ ﹼﻻ ﺗﻔﻌﻞ‪:‬‬
‫ﳎﺎﻟ ﹺ‬

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 ‫ﺖ ﻣ‪‬ﻨﻬﺎ‬
‫ﻚ ﺍﻟﻜﺘﺎﺑ ﹶﺔ ﻟﺴ ‪‬‬
‫ﻉ ﻋﻨ ‪‬‬
‫ﹶﻓ ‪‬ﺪ ‪‬‬

‫ﻚ ﺑﺎﳌ‪‬ﺪﺍ ‪‬ﺩ‬
‫ﺕ ﻭﺟ ‪‬ﻬ ‪‬‬
‫ﻭﻟﻮ ﺳﻮ‪ ‬ﺩ ‪‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﺰ ﻭﺟﻞ‪) :‬ﻓﺎﺳﺌﻠﻮﺍ ﺃﻫ ﹶﻞ ﺍﻟ ‪‬ﺬ ﹾﻛ ﹺﺮ ﺇ ﹾﻥ ﻛﻨﺘﻢ‬
‫ﻚ ﻓﹶﻬﻤ‪‬ﺎ ﻭﺻ‪‬ـﺪﻗﹰﺎ‬ ‫ﺴ ‪‬‬‫ﺖ ﻳﺎ ﻫﺬﺍ ﻣ‪‬ﻦ ﻧﻔ ِ‬ ‫ﺴ ‪‬‬
‫ﻻ ﺗﻌﻠﻤﻮﻥ( ﻓﺈ ﹾﻥ ﺀﺍ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﳍـﻮﻯ‬ ‫ﻭﺩ‪‬ﻳ‪‬ﻨﺎ ﻭ ‪‬ﻭ ‪‬ﺭﻋ‪‬ﺎ ﻭﺇ ﹼﻻ ﻓﻼ ‪‬ﺗ‪‬ﺘ ‪‬ﻌ ‪‬ﻦْ‪ ،‬ﻭﺇ ﹾﻥ ﻏﻠـﺐ ﻋﻠﻴـ ‪‬‬
‫ﻚ‬
‫ﺖ ﺃﻧ‪‬ـ ‪‬‬‫ﺐ ﻓﺒﺎﷲ ﻻ ﺗﺘﻌﺐ‪ ،‬ﻭﺍﻥ ‪‬ﻋﺮ‪‬ﻓ ‪‬‬ ‫ﻭﺍﻟﻌﺼﺒﻴ ﹸﺔ ﻟﺮﺃﻱﹴ ﻭﳌﺬﻫ ﹴ‬
‫ﷲ ﻓﹶﺄ ﹺﺭ ‪‬ﺣﻨ‪‬ﺎ ﻣﻨﻚ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﻂ ﻣ‪‬ﻬ ‪‬ﻤ ﹲﻞ ﳊﺪﻭ ‪‬ﺩ ﺍ ِ‬
‫ﺨّﹺﺒ ﹲ‬
‫ﻂ ‪‬ﻣ ‪‬‬
‫ﺨّ‪‬ﻠ ﹲ‬
‫‪‬ﻣ ‪‬‬
‫ﻭﻗﻮﻟﹸﻪ "ﺇ ﹼﻻ ﺗﻔﻌﻞ" ﺃﻱ ﺇ ﹾﻥ ﻻ ﺗﻔﻌﻞ ﺇﻥ ﺍﻟـﺸﺮﻃﻴﺔ ﻭﻻ‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ﺍﷲ(‪ ،‬ﺃﻱ ﺇ ﹾﻥ ﻻ‬
‫ﺼﺮ‪‬ﻭ ‪‬ﻩ ﻓ ﹶﻘ ‪‬ﺪ ﻧ ‪‬‬
‫ﺍﻟﻨﺎﻓﻴﺔ ﻛﻘﻮ‪‬ﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺇ ﹼﻻ ‪‬ﺗ‪‬ﻨ ‪‬‬
‫ﺗﻨﺼﺮﻭﻩ ﻓﻘﺪ ﻧﺼﺮﻩ ﺍﷲ‪.‬‬
‫ﱯ ﻓﻴﻬﺎ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺴﺒﻌﻤﺎﺋﺔ‪:‬‬
‫ﰒ ﻗﺎﻝ ﺍﻟﺬﻫ ‪‬‬
‫ﺖﰲ‬ ‫ﻗ ﱠﻞ ﻣﻦ ﻳﻌﺘـﲏ ﺑﺎﻵﺛـﺎ ﹺﺭ ﻭﻣﻌﺮﻓﺘ‪‬ﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗ ‪‬‬
‫ﺏ‬
‫ﻕ ﻭﺃﻗﺎﻟﻴﻤ‪‬ﻪ ﹶﻓ ‪‬ﻐّ‪‬ﻠ ‪‬ﻖ ﺍﻟﺒﺎ ‪‬‬
‫ﺽ ﻭﻣﻐﺎﺭﺑﹺﻬﺎ‪ ،‬ﺃﻣﺎ ﺍﳌﺸ ﹺﺮ ‪‬‬
‫ﻕ ﺍﻷﺭ ﹺ‬
‫ﻣﺸﺎﺭ ﹺ‬
‫ﺏ ﻭﻣﺎ ﺑﻘﻲ ﻣﻦ ﺟﺰﻳﺮ ‪‬ﺓ ﺍﻷﻧﺪﻟﺲ‬ ‫ﻭﺍﻧﻘﻄ ‪‬ﻊ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻐﺮ ‪‬‬
‫ﻓ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ ﻣ‪‬ﻦ ﻳﻌﺘﲏ ﺑﺎﻟﺮﻭﺍﻳـ ‪‬ﺔ ﻛﻤـﺎ ﻳﻨﺒﻐـﻲ ﻓـﻀﻼ ﻋـﻦ‬
‫ﺍﻟﺪﺭﺍﻳﺔ‪.‬ﺍﻧﺘﻬﻰ‪ ،‬ﻓﺈﻧ‪‬ﺎ ﷲ ﻭﺇﻧ‪‬ﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪.‬‬

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‫ﻆ ﺍﻟﺴ‪‬ﺨﺎﻭﻱ ﰲ ﻓﺘ ﹺﺢ ﺍﳌﻐﻴﺚ ﻛﻼ ‪‬ﻡ ﺃﺷ ‪‬ﺪ ﻣﻦ ﻫﺬﺍ‬
‫ﻭﻟﻠﺤﺎﻓ ‪‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﻨﻘﻞ ﺑﻌﻀ‪‬ﻪ‪:‬‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺃﺋﻤ ‪‬ﺔ ﺍﳊﺪﻳﺚ ﰲ ﻫﺬﺍ ﺍﶈ ّﹺﻞ ﻟﻠﺬﻱ ﻳ‪‬ﻄﹶﻠ ‪‬ﻖ ﻋﻠﻴﻪ‬
‫ﲰ ‪‬ﻊ‬
‫ﺐ ﻭﻗﺮﺃ ﻭ ‪‬‬ ‫ﻑ ﺍ ﹶﶈ ّ‪‬ﺪﺛ‪‬ﲔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻛ‪‬ﺘ ‪‬‬ ‫ﺙ ﰲ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﺍﺳ ‪‬ﻢ ﺍﶈ ّ‪‬ﺪ ‪‬‬
‫ﺼ ﹶﻞ ﹸﺃﺻ‪‬ﻮ ﹰﻻ ﻭﻋﻠﱠـ ‪‬ﻖ‬ ‫ﻭ ‪‬ﻭﻋ‪‬ﻰ ﻭﺭﺣ‪‬ﻞ ﺇﱃ ﺍﳌﺪﺍﺋﻦ ﻭﺍﻟﻘﹸﺮﻯ ﻭ ‪‬ﺣ ‪‬‬
‫ﺏ ﻣ‪‬ﻦ‬‫ﺐ ﺍﳌﺴﺎﻧﻴ ‪‬ﺪ ﻭﺍﻟ ‪‬ﻌﹶﻠ ﹺﻞ ﻭﺍﻟﺘﻮﺍﺭﻳ ﹺﺦ ﺍﻟﱵ ‪‬ﺗ ﹾﻘ ‪‬ﺮ ‪‬‬ ‫ﻓﺮﻭﻋﺎ ﻣﻦ ﹸﻛ‪‬ﺘ ﹺ‬
‫ﻒ ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﻼ ﻳ‪‬ﻨ ﹶﻜ ‪‬ﺮ ﻟﻪ ﺫﻟﻚ‪.‬‬ ‫ﻒ ﺗﺼﻨﻴ ‪‬‬ ‫ﺃﻟ ‪‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺭﺃﺳﻪ ﹶﻃ‪‬ﻴﻠﹶﺴﺎﻥ‪ ،‬ﻭﰲ ﺭﺟﻠﻴ ‪‬ﻪ ﻧﻌﻼﻥ‪،‬‬
‫ﺻﺤ‪‬ﺐ ﺃﻣﲑ‪‬ﺍ ﻣﻦ ﺃﻣﺮﺍ ِﺀ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺃﻭ ﻣ‪‬ـﻦ ﲢﻠﹼـﻰ ﺑﻠﺆﻟـ ﹴﺆ‬ ‫ﻭ‪‬‬
‫ﺚ‬
‫ﺲ ﺣـﺪﻳ ‪‬‬ ‫ﺼ ﹶﻞ ﺗﺪﺭﻳ ‪‬‬‫ﺕ ﺃﻟﻮﺍﻥ‪ ،‬ﻓﺤ ‪‬‬
‫ﺏ ﺫﺍ ‪‬‬ ‫ﻭﻣ‪‬ﺮﺟﺎﻥ‪ ،‬ﺃﻭ ﺑﺜﻴﺎ ﹴ‬
‫ﻚ ﻭﺍﻟﺒ‪‬ﻬﺘﺎﻥ‪ ،‬ﻭﺟ ‪‬ﻌ ﹶﻞ ﻧﻔﺴ‪‬ﻪ ﻟﹸﻌﺒ ﹰﺔ ﻟﻠﺼﺒﻴﺎﻥ‪ ،‬ﻻ ﻳﻔﻬﻢ ﻣـﺎ‬
‫ﺑﺎﻹ ﹾﻓ ‪‬‬
‫‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﻋﻠﻴﻪ ﻣﻦ ﺟﺰ ٍﺀ ﻭﻻ ﺩ‪‬ﻳﻮﺍﻥ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳ‪‬ﻄﻠ ‪‬ﻖ ﻋﻠﻴـ ‪‬ﻪ ﺍﺳـ ‪‬ﻢ‬
‫ﺙ ﺑﻞ ﻭﻻ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﺇﻧﻪ ﻣﻊ ﺍﳉﻬﺎﻟ ‪‬ﺔ ﺀﺍﻛ ﹸﻞ ﺣﺮﺍﻡ‪ ،‬ﻓﺈ ‪‬ﻥ‬
‫ﻣ‪‬ﺤ ّ‪‬ﺪ ‪‬‬
‫ﺝ ﻣ‪‬ﻦ ﺩﻳ ﹺﻦ ﺍﻹﺳﻼﻡ‪ .‬ﺍﻧﺘﻬﻰ‬
‫ﺤﻠﱠ ‪‬ﻪ ﺧ ‪‬ﺮ ‪‬‬
‫ﺍﺳ‪‬ﺘ ‪‬‬
‫ﻭﺍﻟﻈﺎﻫﺮ ﺃ‪‬ﺎ ﹺﻧ ﹾﻔﹶﺜ ﹸﺔ ﻣﺼﺪﻭﺭ‪ ،‬ﻭ ﹺﺭ ‪‬ﻣ‪‬ﻴ ﹸﺔ ﻣﻌﺬﻭﺭ‪ ،‬ﻭ‪‬ﺎ ‪‬ﻳﺘ‪‬ﺴﻠﻰ‬
‫ﺍﻟﻘﺎﺋ ‪‬ﻢ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺑﺘﺤﻘﻴ ﹺﻖ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻣﻊ ‪‬ﻗﹼﻠ ‪‬ﺔ ﺍﻷﻋﻮﺍﻥ‪،‬‬

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‫ـﻪ‬
‫ـﺴﺘﻌﺎ ﹸﻥ ﻭﻋﻠﻴـ‬
‫ﳋ ـﺬﹾﻻﻥ‪ ،‬ﻭﺍﷲ ﺍﳌـ‬
‫ـﺴ ‪‬ﺪ ﻭﺍ ﹸ‬
‫ـﺮﺓ ﺍﳊـ‬
‫ﻭﻛﺜـ‬
‫ﺍﻟﺘﻜﻼﻥ‪.‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺴﺨﺎﻭﻱ‬
‫ﻗﻠﺖ‪ :‬ﺃﻣﺎ ﻗﻮﻟﹸﻪ "ﺑﻞ ﻭﻻ ﺇﻧﺴﺎ ‪‬ﻥ" ﻓﺸﺪﻳﺪﺓﹲ‪ ،‬ﺣـﱴ‬
‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻷﻓﻌﺎ ﹶﻝ ﻻ ﺗﺼﺪ ‪‬ﺭ ﻣﻦ ﺇﻧﺴﺎ ‪‬ﻥ ﻳﺴﺘﻌﻤ ﹸﻞ‬
‫ﻑ ﺍﷲ‪ ،‬ﻓﻬﻲ ﺷﺪﻳﺪ ﹲﺓ ﻭﳍـﺬﺍ ﺍﻋﺘـﺬﺭ ﻟـﻪ‬ ‫ﻋﻘﹶﻠﻪ‪ ‬ﺃﻭ ﳜﺎ ‪‬‬
‫ﺍﻟﺴﺨﺎﻭﻱ ﺑﺄﻥ ﻫﺬﺍ ﻣﻦ ﺷﺪﺓ ﺍﳉﻬ ﹺﻞ ﺍﻟﺬﻱ ﻳﺮﺍﻩ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻛﺎﻥ ﰲ ﺯﻣﻨﻬﻢ ﻓﻜﻴﻒ ﺑﺰﻣﻨﻨﺎ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﺐ ﰲ ﳏّ‪‬ﻠﻪ‪ ،‬ﻷ ﹼﻥ ﻣﻦ ﻗﺎﻝ‬ ‫ﺃﻣﺎ ﺗﻜﻔﲑ‪‬ﻩ ﳌﺴﺘﺤّ‪‬ﻠ ‪‬ﻪ ﻓﺼﺎﺋ ‪‬‬
‫ﺚ ﺗﺼﺤﻴﺤ‪‬ﺎ ﻭﺗﻀﻌﻴﻔﹰﺎ ﺑﻐﲑ ﻋﻠـ ﹴﻢ‬ ‫ﺑﺄﻥ ﺇﻓﺘﺎ َﺀ ‪‬ﻩ ﰲ ﺍﳊﺪﻳ ‪‬‬
‫ﺟﺎﺋ ‪‬ﺰ ﻛﻔ ‪‬ﺮ ﻟﺘﻜﺬﻳﹺﺒ ‪‬ﻪ ﺍﻟﺪﻳﻦ ﻭﺗﻜﺬﻳﹺﺒ ‪‬ﻪ ﺍﻟﻘـﺮﺀﺍ ﹶﻥ ﺍﻟﻘﺎﺋـ ﹶﻞ‪:‬‬
‫ﺏ ﻫﺬﺍ ﺣـﻼ ﹲﻝ‬ ‫ﺴ‪‬ﻨ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺍﻟ ﹶﻜ ‪‬ﺬ ‪‬‬
‫ﻒ ﺃﻟ ِ‬
‫ﺼ ‪‬‬‫)ﻭﻻ ‪‬ﺗﻘﹸﻮﻟﻮﺍ ﻟ‪‬ﻤﺎ ‪‬ﺗ ‪‬‬
‫ﻒ ﺍﻟﺼﺤﻴ ﹺﺢ ﺇﺑﻄﺎ ﹸﻝ ﺍﳊﻜ ﹺﻢ‬ ‫ﻭﻫﺬﺍ ﺣﺮﺍ ‪‬ﻡ( ﻭﻷﻧ‪‬ﻪ ﰲ ﺗﻀﻌﻴ ‪‬‬
‫ﺕ ﺣ‪‬ﻜ ﹴﻢ‬ ‫ﻒ ﻓﺈ‪‬ﻧ ‪‬ﻪ ﺇﺛﺒﺎ ‪‬‬
‫ﺍﳌﺘﻌّ‪‬ﻠ ﹺﻖ ﺑﻪ‪ ،‬ﻭﻛﺬﺍ ﺗﺼﺤﻴ ‪‬ﺢ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﺐ ﻭﻋﺪ ‪‬ﻡ‬ ‫ﺏ ﻣﺎ ﱂ ﻳ‪‬ﺠ ‪‬‬ ‫ﰲ ﺍﻟﺪﻳ ﹺﻦ ﻟﻴﺲ ﺛﺎﺑﺘ‪‬ﺎ‪ ،‬ﻓﻴﻜﻮ ﹸﻥ ﺇﳚﺎ ‪‬‬
‫ﺏ ﺍﻟﻮﺍﺟﺐﹺ‪ ،‬ﻓﻜﺎﻥ ﻗﻮﹸﻟ ‪‬ﻪ ﺣﻘ‪‬ﺎ‪.‬‬ ‫ﺇﳚﺎ ﹺ‬

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 ‫ﻓﺎﺋﺪﺓ‪ :‬ﻛﺘﺎ ‪‬‬
‫ﺏ "ﺍﻷﺩﺏ" ﻟﻺﻣﺎ ﹺﻡ ﺍﻟﺒﺨﺎﺭﻱ ﱂ ‪‬ﻳﻀ‪‬ﻒ‬
‫ﺇﻟﻴﻪ ﻫﻮ ﻛﻠﻤﺔ "ﺍﳌﻔﺮ‪‬ﺩ"‪ ،‬ﺇﳕﺎ ﲰ‪‬ﺎﻩ ﺍﻟﻨﺎﺱ ﻫﻜﺬﺍ ﲤﻴﻴﺰﺍ ﻟﻪ‬
‫ﻋﻦ "ﻛﺘﺎﺏ ﺍﻷﺩﺏ" ﰲ ﺻـﺤﻴﺤ‪‬ﻪ‪ ،‬ﻓﻘـﺎﻟﻮﺍ "ﺍﻷﺩﺏ‬
‫ﺍﳌﻔﺮ‪‬ﺩ" ﺃﻱ ﺍﻟﺬﻱ ﺃﻓ ‪‬ﺮﺩ‪‬ﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺑﺎﻟﺘﺄﻟﻴﻒ‪ ،‬ﻗﺎﻝ ﺍﻟﻜﺘﺎﱐ ﰲ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺴﺘﻄﺮﻓﺔ‪) :‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ( ﺃﻱ ﺍﻟـﺬﻱ ﹸﺃﻓـ ﹺﺮﺩ‬
‫ﻒ ﺍﺣ‪‬ﺘﺮﺍ ‪‬ﺯﺍ ﻋﻦ ﻛﺘﺎﺏ )ﺍﻷﺩﺏ( ﺍﻟﺬﻱ ﻫﻮ ﻣـﻦ‬ ‫ﺑﺎﻟﺘﺄﻟﻴ ‪‬‬
‫ﲨﻠ ‪‬ﺔ )ﺍﳉﺎﻣ ﹺﻊ ﺍﻟﺼﺤﻴ ﹺﺢ ﻟﻠﺒﺨﺎﺭﻱ(‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻭﻳﻜﻔﻲ ﺫﻛ ‪‬ﺮ ﺛﻼﺛ ‪‬ﺔ ﺃﻣﺜﻠ ‪‬ﺔ‪ :‬ﻗﺎﻝ ﺍﻟـﺬﻫﱯ ﰲ ﺳ‪‬ـ‪‬ﻴ ﹺﺮ‬
‫ﻕ‬
‫ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﳏﻤ ‪‬ﺪ ﺑﻦ ﺃﰊ ﺣﺎ ﹴﰎ ﻭﺭ‪‬ﺍ ‪‬‬
‫ﻕ ﻋﺒ ‪‬ﺪ ﺍﷲ ﺑـﻦ ﻋﺒـﺪ‬ ‫ﻕ ﻭﺭﺍ ‪‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺣﺪﺛﲏ ﺇﺳﺤﺎ ‪‬‬
‫ﺍﻟﺮﲪٰﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﲏ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﻛﺘﺎﺏ "ﺍﻷﺩﺏ" ﻣﻦ‬
‫ﺗﺼﻨﻴﻒ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻧﺺ ﺻﺮﻳﺢ ﻣﻦ ﻭﺭ‪‬ﺍﻗﻪ ﻭﺗﻠﻤﻴﺬ‪‬ﻩ ﳏﻤﺪ ﺍﺑـﻦ‬
‫ﺃﰊ ﺣﺎﰎ‪ ،‬ﺃﻣﺎ ﻋﺒ ‪‬ﺪ ﺍﷲ ﻓﻬﻮ ﺍﺑ ‪‬ﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﺍﻟﺪﺍﺭﻣﻲ ﺍﻹﻣﺎﻡ‬
‫ﺐ ﺍﻟﺴﻨ ﹺﻦ ﻭﻟﻴﺲ ﺫﻟﻚ ﺍﻟﺪﺍﺭﻣ ‪‬ﻲ ﺍﳌﺸّﹺﺒ ‪‬ﻪ ﻋﺜﻤـﺎ ﹶﻥ‬ ‫ﺍﳊﺎﻓﻆ ﺻﺎﺣ ‪‬‬
‫ﺚ‬
‫ﺴﻲ‪ ،‬ﻓﺬﻟﻚ ﺧﺒﻴـ ﹲ‬ ‫ﺐ ﺍﻟﺮﺩ ﻋﻠﻰ ﹺﺑﺸ‪‬ﺮ ﺍ ﹶﳌﺮﹺﻳ ِ‬
‫ﺍﺑ ‪‬ﻦ ﺳﻌﻴ ‪‬ﺪ ﺻﺎﺣ ‪‬‬
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‫ﷲ ﻣﻦ ﻛﹸﻔﺮﹺﻩ ﻭﻭﹶﺛﹺﻨ‪‬ﻴﺘ‪‬ﻪ‪ .‬ﻭﳏﻤ ‪‬ﺪ ﺑـﻦ ﺃﰊ‬ ‫ﻳﻌ‪‬ﺒ ‪‬ﺪ ﺻ‪‬ﻨﻤ‪‬ﺎ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎ ِ‬
‫ﻱ‬
‫ﻱ ﺍﻹﻣﺎ ‪‬ﻡ ﺭﺍﻭﻱ ﺻﺤﻴ ﹺﺢ ﺍﻟﺒﺨﺎﺭ ﹺ‬ ‫ﺣﺎ ﹴﰎ ﻫﺬﺍ ﺃﺧﺬ ﻋﻨﻪ ﺍﻟ ‪‬ﻔﺮ‪‬ﺑﺮ ‪‬‬
‫ﺍﳌﺸﻬﻮ ‪‬ﺭ ﺍﻟﺜﻘﺔ‪.‬‬
‫ﻭﰲ ﺫﻳﻞ ﺍﻟﺘﻘﻴﻴﺪ ﻷﰊ ﺍﻟﻄﻴﺐ ﺍﳌﻜ ّﹺﻲ ﺍﻟﻔﺎﺳ ‪‬ﻲ‪ :‬ﺃﲪﺪ ﺑﻦ‬
‫ﺴﺮﺍﺋﻲ ﺍﻟﺘﺎﺟﺮ ﺃﺑﻮ ﺍﳌﻌﺎﱄ‪.‬‬‫ﻋﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎ ﹺﺟ ‪‬‬
‫ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻏﺎﻟﺐ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﺎﻗﻼﱐ ﻛﺘﺎﺏ‬
‫ﺍﻷﺩﺏ ﻟﻠﺒﺨﺎﺭﻱ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻼ ﻋﻦ ﺍﳊﺎﻓﻆ ﺍ ‪‬ﳌﺰ‪‬ﻱ ﰲ ﺃﺣـﺪ‬
‫ﺕ ﺍﻟﺴﺒﻜ ‪‬ﻲ ﻧﻘ ﹰ‬
‫ﻭﰲ ﻃﺒﻘﺎ ‪‬‬
‫ﺍﻟﺮﻭﺍ ‪‬ﺓ‪:‬‬
‫ﲔ ‪‬ﻭﱠﺛ ﹶﻘ ‪‬ﻪ ﰲ ﺭﻭﺍﻳ ‪‬ﺔ ﺍﺑ ﹺﻦ ﺃﰊ ‪‬ﺧ‪‬ﻴﹶﺜﻤ ﹶﺔ ﻋﻨﻪ‪،‬‬
‫ﻓﺈﻥ ﳛﲕ ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ﹴ‬
‫ﺏ ﻟﻪ‪.‬ﺍﻧﺘﻬﻰ‬ ‫ﻱ ﺣﺪﻳﹰﺜﺎ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩ ﹺ‬ ‫ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﻱ‬
‫ﻭﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ :‬ﺑﻼ ﹸﻝ ﺑﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍ ِﺀ ﺍﻻﻧﺼﺎﺭ ‪‬‬
‫ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺪﻣﺸﻘﻲ‪) .‬ﺭﻭﻯ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ( ﻭﻟـﻪ ﺫﻛـﺮ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﻟﻠﺒﺨﺎﺭﻱ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﻫﻮ "ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ"‬
‫ﺏ ﺍﻟﻜﺘـﺐ‬‫ﻷﻧﻪ ﺫﻛﺮ ﺃﺑﺎ ﺩﺍﻭ ‪‬ﺩ ﻓﻘﻂ ﳑﻦ ﺭﻭﻯ ﻟﻪ ﻣﻦ ﺃﺻﺤﺎ ﹺ‬

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‫ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﺃ ‪‬ﻭﻟﹸﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﲡﺪ‪‬ﻩ ﰲ ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ‬
‫ﻳ‪‬ﻜﺜﺮ ﻣﻦ ﺫﻛﺮ ﻛﻠﻤﺔ "ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ"‪ ،‬ﻓﺎﻷﻣﺮ ﻛﻤﺎ ﻗﻠﺖ ﻟﻚ‬
‫ﻭﻓﻘﲏ ﺍﷲ ﻭﺇﻳﺎﻙ‪.‬‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﻭﺭ ‪‬ﺩ ﺗﺴﻤﻴ ﹸﺔ ﻛﺘﺎﺏ ِﺍﻷﺩ ﹺ‬
‫ﺏ ﺍﳌﻔ ‪‬ﺮ ‪‬ﺩ ﺑﺄﻧﻪ ﺻﺤﻴﺢ‪،‬‬
‫ﺴ‪‬ﻨ ﹺﻦ‪ ،‬ﻗﺎﻝ ﳏﻤـﺪ‬‫ﺐ ﺍﻟ ‪‬‬
‫ﻭﺫﻟﻚ ﰲ ﻗﻮﻝ ﺍﻹﻣﺎ ﹺﻡ ﺍﻟﺪﺍ ﹺﺭ ‪‬ﻣ ّﹺﻲ ﺻﺎﺣ ﹺ‬
‫ﺑﻦ ﺃﰊ ﺣﺎﰎ‪:‬‬
‫ﻕ ﻋﺒ ‪‬ﺪ ﺍﷲ ﺑ ﹺﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ‪ -‬ﺃﻱ‬
‫ﺣﺪﺛﲏ ﺇﺳﺤﺎﻕ ﻭﺭ‪‬ﺍ ‪‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ‪ -‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﲏ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﻛﺘﺎﺏ "ﺍﻷﺩﺏ" ﻣـﻦ‬
‫ﲪﻠﹾﻪ ﻷﻧﻈ ‪‬ﺮ ﻓﻴﻪ‪ ،‬ﻓﺄﺧـﺬ‬ ‫ﻒ ﳏﻤ ‪‬ﺪ ﺑ ﹺﻦ ﺇﲰﺎﻋﻴ ﹶﻞ ﻓﻘﺎﻝ‪ :‬ﺍ ‪‬‬ ‫ﺗﺼﻨﻴ ‪‬‬
‫ﺍﻟﻜﺘﺎﺏ ﻣﲏ ﻭﺣ‪‬ﺒﺴ‪‬ﻪ ﺛﻼﺛ ﹶﺔ ﺃﺷﻬﺮﹴ‪ ،‬ﻓﻠﻤﺎ ﺃﺧﺬﺗ‪‬ﻪ ﻣﻨﻪ ﻗﻠﺖ‪ :‬ﻫﻞ‬
‫ﺭﺃﻳﺖ ﻓﻴﻪ ﺣﺸﻮﺍ ﺃﻭ ﺣﺪﻳﺜﹰﺎ ﺿﻌﻴﻔﹰﺎ؟ ﻓﻘﺎﻝ‪ :‬ﺍﺑ ‪‬ﻦ ﺇﲰﺎﻋﻴ ﹶﻞ ﻻ‬
‫ﺢ‪ ،‬ﻭﻫﻞ ﻳ‪‬ﻨﻜﹶﺮ ﻋﻠـﻰ‬
‫ﺚ ﺍﻟﺼﺤﻴ ‪‬‬
‫ﺱ ﺇﻻ ﺍﳊﺪﻳ ﹶ‬
‫ﻳﻘﺮﹸﺃ ﻋﻠﻰ ﺍﻟﻨﺎ ﹺ‬
‫ﳏﻤﺪ‪.‬ﺍﻧﺘﻬﻰ‬
‫ﺏ ﺍﻹﲨﺎ ﹺﻝ ﻭﺍﳌﺒﺎﻟﻐ ‪‬ﺔ ﰲ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ‬ ‫ﻗﻠﺖ ﻭﻫﺬﺍ ﻣﻦ ﺑﺎ ﹺ‬
‫ﺴ ‪‬ﻪ ﻓﻠﻴﺲ ﺍﻷﻣﺮ‬ ‫ﻱ ﺑﻨﻔ ِ‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﳊﻜﻢ ﻋﻠﻰ ﻛ ّﹺﻞ ‪‬ﻣ ‪‬ﺮ ﹺﻭ ّﹺ‬
‫ﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺼﺤﻴ ‪‬ﺢ ﻧﻔﺴ‪‬ﻪ ﱂ ﻳﺴﻠﹶﻢ ﻣﻦ ﺍﻟﺘﺘﺒ‪‬ﻊ ﻭﺍﻟﻨﻘ ‪‬ﺪ‬
‫ﻓﻤﺎ ﺑﺎﻟﹸﻚ ﲟﺎ ﱂ ﻳ‪‬ﻠﺘﺰﹺﻡ ﻓﻴﻪ ﺍﻟﺼﺤﺔﹶ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﻫﺎﺗﺎ ‪‬ﻥ ﺇﺷـﺎﺭﺗﺎ ‪‬ﻥ‬

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‫ﻧﺎﻓﻌﺘﺎﻥ ﻭﻫﻲ ﻗﻮﻝ ﺍ ‪‬ﳌﺰ‪‬ﻱ ﰲ ﻧﻘﻞ ﺗﻮﺛﻴﻖ ﺍﻟﺮﺍﻭﻱ‪ :‬ﺃﺧﺮﺝ ﻟـﻪ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﻟﻪ‪ ،‬ﻭﻗـﻮ ﹸﻝ ﺍﻹﻣـﺎﻡ ﺍﻟـﺪﺍﺭﻣﻲ‬
‫ﺍﳊﺎﻓﻆ‪.‬‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﻣﺎ ﻭ ‪‬ﺭ ‪‬ﺩ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺣﻜﺎﻳـﺔ ﺃﻗـﻮﺍﻝ‬
‫ﺍﻟﺮﻭﺍ ‪‬ﺓ "ﺛﻨﺎ" ﻭ "ﺃﻧﺎ" ﻭ"ﻧﺎ" ﻓﻬﻲ ﺍﺧﺘﺼﺎﺭﺍﺕ ﻛﺘﺎﺑﻴﺔ ﻟﻘـﻮﻟ‪‬ﻬﻢ‬
‫"ﺣﺪﺛﻨﺎ" ﻭ"ﺃﺧﱪﻧﺎ" ﻭ"ﺃﻧﺒﺄﻧﺎ" ﻭﻫﻨﺎﻙ ﺍﺧﺘﺼﺎﺭﺍﺕ ﻏﲑ‪‬ﻫﺎ‪ ،‬ﺃﻣﺎ‬
‫ﻋﻨﺪ ﺍﻟﻠﻔﻆ ﻓﻴﻘﻮﻟﻮﻥ "ﺣﺪﺛﻨﺎ" ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻣﺴﺌﻠﺔ‪ :‬ﺍﻟﻌﺒ ‪‬ﺪ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻒ ﳝﻴ ﹸﻞ ﺇﱃ ﺍﻋﺘﻤﺎ ‪‬ﺩ ﺭﻭﺍﻳ ‪‬ﺔ ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ‬
‫ﺶ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺭﻭﺍﻳ ‪‬ﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ ﻣﻊ ﺛﺒﻮ‪‬ﻤـﺎ‪،‬‬ ‫ﺣﻨ ﹴ‬
‫ﺕ ﺿﺒﻄ‪‬ﻪ ﺍﻟﺘﺎ ّﹺﻡ ﺑﺎﻟﺘﺘ‪‬ﺒ ﹺﻊ ﺑﻌﺪ ﺗﻮﺛﻴﻘ‪‬ﻪ‪.‬‬
‫ﻭﺫﻟﻚ ﻟﺜﺒﻮ ‪‬‬
‫ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻋﻠ ‪‬ﻢ ﻭﺃﺣﻜ ‪‬ﻢ ﻭﻟﻪ ﺍﳊﻤ ‪‬ﺪ ﻭﺍ ‪‬ﳌﻨ‪‬ـ ﹸﺔ ﺃ ﹾﻥ‬ ‫ﻭﺍ ُ‬
‫ﲔ ﻭﻗـﺪ‬ ‫ﻕ ﺍﻟﻨﻴ ‪‬ﺔ ﻭﺍﻟﻌﻤ ﹺﻞ ﺳـﻨ ‪‬‬‫ﺃﻋﺎﻧﲏ ﻋﻠﻰ ﺇﲤﺎﻣ‪‬ﻪ ﺑﻌﺪ ﺍﻓﺘﺮﺍ ﹺ‬
‫ﺍﺟﺘﻤﻌﺎ ﺑﻔﻀﻠ‪‬ﻪ ﻭﻛ ‪‬ﺮﻣ‪‬ﻪ‪.‬‬

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َ      َ‬

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 ‫ﺧﺎﲤ ﹲﺔ‬

‫ﺃﻗﻮﻝ ﻃﺎﻟﺒ‪‬ﺎ ﻣﻦ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪:‬‬

‫ﺏ ﺍﳌﺒـﺎﺭ ‪‬ﻙ ﺇﻥ ﺷـﺎﺀ ﺍﷲ‬ ‫ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﺚ ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﺭﻭﺍﻳ ﹰﺔ ﻭﺩﺭﺍﻳـﺔﹰ‪،‬‬ ‫ﺝ ﲝﺪﻳ ‪‬‬ ‫ﺕ ﺻﺤﺔ‪ ‬ﺍﻻﺣﺘﺠﺎ ﹺ‬ ‫ﺇﺛﺒﺎ ‪‬‬
‫ﷲ ﺃﺳﺄ ﹸﻝ ﺃﻥ ﻳﺘﻘﺒ ﹶﻞ ﻣﲏ ﻭﺃﺭﺟﻮ ﺃﱐ‬ ‫ﷲ ﻣﻦ ﻭﺭﺍ ِﺀ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﺍ َ‬ ‫ﻭﺍ ُ‬
‫ﻛﻨﺖ ﳐﻠﺼ‪‬ﺎ ﻓﻴﻪ ﺃﻟﹼﻔﺘﻪ ﻧﺼﺮ ﹰﺓ ﻟﻠﺪﻳﻦ ﻭﻛﺸﻔﹰﺎ ﻟﻠ ‪‬ﻐﻤ‪‬ﺔ‪ ،‬ﺭﺟﺎ َﺀ ﺃﻥ‬
‫ﺿ‪‬ﻠّﻞ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﻭﻋ‪‬ﺮﻓﺎﻧ‪‬ـﺎ ﻣـﲏ‬ ‫ﺿ ﹼﻞ ﺃﻭ ‪‬‬ ‫ﷲ ﺑﻪ ﻣﻦ ‪‬‬ ‫ﻱﺍُ‬ ‫ﻳﻬﺪ ‪‬‬
‫ﺏ ﺍﻟﻔﻀ ﹺﻞ ﺍﳉﺰﻳﻞ ﻭﺍﻟﻘﺪ ﹺﺭ ﺍﳉﻠﻴﻞ‪،‬‬ ‫ﺑﺎﳉﻤﻴ ﹺﻞ ﳌﺸﺎﹺﻳﺨ‪‬ﻲ ﺃﺻﺤﺎ ﹺ‬
‫ﺼ ‪‬ﺪّﻳ ﹺﻖ‬‫ﺙ ﺍﻟ ّ‪‬ﺪﻳ‪‬ﺎ ﹺﺭ ﺍﹾﻟﻤ‪‬ﻐﺮﹺﺑﻴ ‪‬ﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﻌﺰﻳ ﹺﺰ ﺑ ﹺﻦ ﺍﻟـ ّ‪‬‬
‫ﺤ ّ‪‬ﺪ ‪‬‬
‫ﺴّﹺﻴﺪ‪‬ﻱ ‪‬ﻣ ‪‬‬ ‫ﻛ‪‬‬
‫ﻱ ﻭ ‪‬ﺳّﹺﻴﺪ‪‬ﻱ ﺍﻟﺬﻱ ﻛـﺎﻥ ﻣـﺸﻬﻮﺭ‪‬ﺍ ﰲ ﲢﻘﻴﻘﺎﺗ‪‬ـﻪ‪،‬‬ ‫ﺍﹾﻟ ‪‬ﻐﻤ‪‬ﺎ ﹺﺭ ّﹺ‬
‫ﻼﻣ‪‬ـ ‪‬ﺔ‬ ‫ﻒ ﻣﻌﻀﻼ‪‬ﺗ ‪‬ﻪ ﺍﻟﻌ ﱠ‬ ‫ﻣﺴﺘﻔﻴﻀ‪‬ﺎ ﻋﻨﻪ ﳏﺎﺭﺑ ﹸﺔ ﺍﻟﻀﻼ ﹺﻝ ﻭﻛﺸ ‪‬‬
‫ﷲ‪ ،‬ﻭ ‪‬ﺳّﹺﻴﺪ‪‬ﻱ ‪‬ﻣ ﹾﻔﺘ‪‬ﻲ ﺍﻟـ ‪‬ﺪّﻳﺎ ﹺﺭ‬‫ﺕﺍِ‬ ‫ﻱ ﻋﻠﻴﻪ ﺭﺣ‪‬ﻤﺎ ‪‬‬ ‫ﷲ ﺍﳍﺮﺭ ّﹺ‬ ‫ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺍﻟﺘﻮﻧﺴﻴ ‪‬ﺔ ﺷﻴﺨﻲ ﻭﻣﻮﻻﻱ ﺍﻟﻌﺎ ﹺﱂ ﺍﺑ ﹺﻦ ﺍﻟﻌﺎﱂ ﻛﻤﺎ ﹺﻝ ﺍﻟﺪﻳﻦ ﺑ ﹺﻦ‬
‫ﻋﺒ ‪‬ﺪ ﺍﻟﻌﺰﻳ ﹺﺰ ‪‬ﺟ ‪‬ﻌﹺﻴّﻂ ﻭﻏﲑﻫﻢ‪.‬‬

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 ‫ﺖ ﻓﻴﻪ ﻣـﺎ ﺃﹸﺭﺍ ‪‬ﻩ‬
‫ﷲ ﻓﻴﻪ ﺃﺧ‪‬ﺎ ﻧﺎﺻﺤ‪‬ﺎ ﻭﲡﻨ‪‬ﺒ ‪‬‬
‫ﺖ ﻭﺍ ِ‬
‫ﻭﻗﺪ ﻛﻨ ‪‬‬
‫ﺖ ﺑﺎﳊﻖ ﺍﻟﺴﻌ ‪‬ﻲ ﺍﳊﺜﻴﺚ‪ ،‬ﺇﱃ ﻧ‪‬ـﺼﺮ ‪‬ﺓ‬ ‫ﻣﺆﺫﻳ‪‬ﺎ ﺟﺎﺭﺣ‪‬ﺎ‪ ،‬ﻭﺳﻌﻴ ‪‬‬
‫ﷲ ﻭﺃﲪ‪‬ـ ‪‬ﺪ ﺍﷲ‪،‬‬ ‫ﺏ ﻓﻤ ‪‬ﻦ ﺍ ِ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺻﻮﺍ ﹴ‬
‫ﷲ ﺧﻠ ﹶﻘﻜﹸﻢ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﻄ‪‬ﺄ ﻓﻬﻮ ﻣﻨ‪‬ﻲ ﻭﻣ ‪‬ﻦ ﺍﻟﺸﻴﻄﺎ ‪‬ﻥ )ﻭﺍ ُ‬
‫ﻭﻣﺎ ﺗ‪‬ﻌﻤ‪‬ﻠﻮﻥ( ﻭﺃﺳﺘﻐ ‪‬ﻔ ‪‬ﺮ ﺍﷲ‪ ،‬ﻭ ‪‬ﺭﺣ‪‬ﻢ ﺍ ُ‬
‫ﷲ ﺍﻣ ‪‬ﺮﺀًﺍ ﺩﻟﱠـﲏ ﻋﻠـﻰ‬
‫ﻋﻴﻮﰊ ﻭﺑﻴ‪‬ﻦ ﱄ ﺑﺎﳊﹸﺴﲎ ﻫﻔﹶﻮﺍﰐ ﻭﺫﻧﻮﰊ‪.‬‬
‫ﻓﺎ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﺇﻟﻴ ‪‬ﻪ ﹺﺑ ‪‬ﻌ ‪‬ﻴ ﹺﻦ ﺍﻟ ‪‬ﻌ ‪‬ﺪ ﹺﻝ ﻭﺍﻋ‪‬ﺘ ﹺﺰ ﹺﻝ‬
‫ﺺ ﻣ‪‬ﻜ‪‬ﺘ ‪‬ﻤ ﹺﻞ‬
‫ﺱ ﺇﱃ ﺗ‪‬ﻨﻘﻴ ﹺ‬
‫‪‬ﻣ ‪‬ﻴ ﹶﻞ ﺍﻟﻨ‪‬ﻔﻮ ﹺ‬

‫ﺼ ‪‬ﺮ‬
‫ﲏ ﺍﻟﺮﺀﻭﻑ ﻋﺒﺪ‪‬ﻩ ﺍﳌﻘ ّ‪‬‬ ‫ﻭﻛﺘﺒ‪‬ﻬﺎ ﺍﻟﻔﻘ ‪‬ﲑ ﺇﱃ ﺭﲪ ‪‬ﺔ ﺍﷲ ﺍﻟﻐ ّﹺ‬
‫ﻱ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﺍﻟﺮﻓﺎﻋ ‪‬ﻲ‬
‫ﲏ ﺍﻷﺷﻌﺮ ‪‬‬ ‫ﳎﺪﻱ ﻏﺴﺎﻥ ﻣﻌﺮﻭﻑ ﺍﳊﺴﻴ ‪‬‬
‫ﺐ ﻭﻋﺎﻣﻠﻪ ﺑﻠﻄﻔﻪ ﺀﺍﻣﲔ ﲝـ ّﹺﻖ‬ ‫ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻭﳌﺸﺎﳜﻪ ﻭﻣ‪‬ﻦ ﺃﺣ ‪‬‬
‫ﷲ ﻭﻋﻠﻰ ﲨﻴ ﹺﻊ ﺇﺧﻮﺍﻧﹺـ ‪‬ﻪ‬ ‫ﺕﺍِ‬ ‫ﺳّﹺﻴ ‪‬ﺪ ﺍ ﹸﳌ ﹶﻜ ‪‬ﻤﻠ‪‬ﲔ ﳏﻤ ‪‬ﺪ ﻋﻠﻴﻪ ﺻﻠﻮﺍ ‪‬‬
‫ﻍ ﻣﻨﻬﺎ ﻟﻴﻠ ﹶﺔ ﺍﻟﺴﺎﺑ ﹺﻊ ﻣﻦ ﺭﺑﻴ ﹴﻊ ﺍﻵﺧ‪‬ﺮ ﺳﻨﺔ‬ ‫ﲔ ﻭﻛﺎﻥ ﺍﻟﻔﺮﺍ ﹸ‬ ‫ﺍﻟﻨﺒّﹺﻴ ‪‬‬
‫ﷲ ﻋﻠﻴـﻪ ﺃﺯﻛـﻰ‬ ‫ﺏ ﺇﱃ ﺍ ِ‬‫ﺐ ﺍﻷﺣﺒﺎ ﹺ‬ ‫‪ 1430‬ﻣﻦ ﻫﺠﺮ ‪‬ﺓ ﺃﺣ ّﹺ‬
‫ﺻﻼ ‪‬ﺓ ﻭﺳﻼ ﹺﻡ ﺍﷲ‪ ،‬ﻭﺳﻼ ‪‬ﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ ﻭﺍﳊﻤـﺪ ﷲ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ‬

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‫ﻓﺼﻞٌ ﰲ ﺭﻭﺍﻳﱵ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺸﺎﳜﻲ ﺍﻷﻋﻼﻡ ‪-‬‬
‫ﰲ ﺃﹶﺭﺍﻫﺎ ‪ -‬ﻭﻟﻜ ‪‬ﻦ ﺗ ‪‬ﱪﻛﹰﺎ ‪‬ﻢ ﻭﺑﺎﻟﺴﻠﺴﻠ ‪‬ﺔ‬
‫ﷲ ﻷﻫﻠﻴ ‪‬ﺔ ﱠ‬
‫ﻭﻣﺎ ﻫﻮ ﻭﺍ ِ‬
‫ﷲ ﺩ ‪‬ﺭ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻛ‪‬ﻠّﻬﺎ ﻭﺣﻔﺎﻇﹰﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺿﻴﺎﻉ ﺍﻷﺻﻮﻝ ﻭ ِ‬
‫ﻭﻣـﺎ ﻟ‪‬ـ ‪‬ﻲ ﻓﻴ ‪‬ﻪ ‪‬ﺳـ ‪‬ﻮﻯ ﺃﻧﲏ‬
‫ﺼﺪﺍ‬
‫ﻑ ﺍﳌﻘ ‪‬‬
‫ﺃﺭﺍ ‪‬ﻩ ﻫﻮ‪‬ﻯ ﺻﺎﺩ ‪‬‬
‫ﺐ ﺍﻟﺼﻼ ‪‬ﺓ‬
‫ﺏ ﺑ ﹶﻜ ‪‬ﺘ ﹺ‬
‫ﻭﺃﺭﺟﻮ ﺍﻟﺜﻮﺍ ‪‬‬
‫ﻋﻠﻰ ﺍﻟﺴﹺﻴّ ‪‬ﺪ ﺍﳌﺼﻄﻔﻰ ﺃﲪﺪﺍ‬

‫ﻓﺄﻗﻮﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠـﻰ‬

‫ﺳﻴ‪‬ﺪﻱ ﺭﺳﻮﻝ ﺍﷲ‪:‬‬
‫ﺚ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﺳﻌ ‪‬ﺪ ﻋﻨ ‪‬ﺪ ﺍﻟﺒﺨـﺎﺭ ّﹺ‬
‫ﻱﰲ‬ ‫ﺃﻣﺎ ﺣﺪﻳ ﹸ‬
‫ﻱ‬
‫ﺏ ﺍﳌﻔﺮ ‪‬ﺩ ﻓﺄﺭﻭﻳ ‪‬ﻪ ﻋﻦ ﻣﺸﺎﻳ ‪‬ﺦ ﹸﺃ ﹺﺟﻠﱡﻬﻢ‪ ،‬ﻭﰲ ﻗﻠﱯ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ﹺﻭ ‪‬‬
‫ﺍﻷﺩ ﹺ‬
‫‪‬ﻋ‪‬ﻨﻬ‪‬ﻢ ﹶﺃ ‪‬ﺟﱡﻠﻬ‪‬ﻢ‪ ،‬ﻓﺄﻗﻮﻝ ﻭﻋﻨﻬﻢ ﺃﺭﻭﻳﻪ ﻣﻊ ﺷﻰ ٍﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻻ‬
‫ﺱ ﺑﻪ‪:‬‬
‫ﺑﺄ ‪‬‬
‫ﺃﺧﱪﱐ ﺑﻪ ﻋﺎﻟﻴ‪‬ﺎ ﺷﻴﺨﻲ ﻭﺳﻴ‪‬ﺪﻱ ﻣﻔﱵ ﺍﻟﺪﻳﺎ ﹺﺭ ﺍﻟﺘﻮﻧﺴﻴ ‪‬ﺔ‬
‫ﺍﻟﻌﺎ ﹸﱂ ﺍﻟﻌﻼﹼﻣ ﹸﺔ ﺍﻟﻔﻘﻴ ‪‬ﻪ ﺍﳌﺎﻟﻜ ‪‬ﻲ ﻛﻤﺎ ﹸﻝ ﺍﻟﺪﻳ ﹺﻦ ﺑ ‪‬ﻦ ﳏﻤ ‪‬ﺪ ﺍﻟﻌﺰﻳـ ﹺﺰ‬
‫ﺟﻌﻴ‪‬ﻂ ﺃﺩﺍﻡ ﺍﷲ ﻧﻔﻌ‪‬ﻪ ﻗﺎﻝ ﺃﺧﱪﱐ ﺷـﻴﺨﻲ ﺍﻟﻌـﺎﱂ ﺍﳌﻔـﱵ‬

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‫ﺍﻟﺼﺎﺩﻕ ﺍﶈﺮﺯﻱ ﻋﻦ ﺃﺳﺘﺎﺫ ﺍﶈﻘﻘﲔ ﺃﰊ ﺣﻔﺺ ﻋﻤﺮ ﺍﺑـﻦ‬
‫ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﳏﻤـﺪ ﺍﻟـﺸﺮﻳﻒ ﺍﳌﻔـﱵ‬
‫ﺍﳌﺎﻟﻜﻲ ﻋﻦ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﺳﻮﺩﺓ ﺍﻟﻔﺎﺳﻲ ﻋﻦ ﺳﻴ‪‬ﺪﻱ ﳏﻤﺪ‬
‫ﺻﺎﱀ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺷﻴﺨﻪ ﺳﻴ‪‬ﺪﻱ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﻋﻦ‬
‫ﺍﳌﻌﻤ‪‬ﺮ ﳏﻤﺪ ﺑﻦ ‪‬ﺳﻨ‪‬ﺔ ﺍﻷﺯﻫﺮﻱ ﻋﻦ ﻗﻄﺐ ﺍﻟـﺪﻳﺎﺭ ﺍﻟﻴﻤﺎﻧﻴـﺔ‬
‫ﺃﲪﺪ ﺑﻦ ﺍﻟﺴﻴ‪‬ﺪ ﻋﺠﻴﻞ ﻋﻦ ﻣﻔﱵ ﻣﻜﺔ ﳏﻤـﺪ ﺍﻟ‪‬ﻨﻬ‪‬ـ ‪‬ﺮﻭﺍﱐ‬
‫)ﺍﻟﻨﻬﺮﻭﺍﱄ( ﻋﻦ ﺃﰊ ﺍﻟﻔﺘﻮﺡ ﻧﻮ ﹺﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ ﺍﷲ‬
‫ﺍﻟﻄﺎﻭﺳﻲ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﳌﻌﻤ‪‬ﺮ ﺑﺎﺑﺎ ﻳﻮﺳﻒ ﺍﳍﺮﻭﻱ ﻋﻦ ﺍﻟﺸﻴﺦ‬
‫ﺨﺖ ﺍﻟﻔﺮﻏـﺎﱐ ﻋـﻦ ﺃﲪـﺪ ﺃﺑـﺪﺍﻝ‬ ‫ﺍﳌﻌﻤﺮ ﳏﻤﺪ ﺑﻦ ﺷﺎ ﹶﺫ‪‬ﺑ ‪‬‬
‫ﳋ‪‬ﺘﻼﱐ ﻋﻦ ﳏﻤﺪ‬ ‫ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﻋﻦ ﺃﰊ ﻟﻘﻤﺎﻥ ﳛﲕ ﺑﻦ ﻋﻤﺎﺭ ﺍ ﹸ‬
‫ﺍﺑﻦ ﻳﻮﺳﻒ ﺍﻟ ‪‬ﻔﺮ‪‬ﺑﺮﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨـﺎﺭﻱ‬
‫ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﺃﰊ ﺇﺳـﺤﺎﻕ – ﺃﻱ‬
‫ﺕ ﹺﺭﺟ‪‬ـ ﹸﻞ‬
‫ﺍﻟﺴﺒﻴﻌﻲ ‪ -‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺳﻌﺪ ﻗﺎﻝ‪ ) :‬ﺧ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﺱ ﺇﻟﻴﻚ ﻓﻘﺎﻝ "ﻳـﺎ‬
‫ﺍﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﻓﻘﺎﻝ ﻟﻪ ‪‬ﺭﺟ ﹲﻞ ﺍﺫ ﹸﻛ ‪‬ﺮ ﺃﺣﺐ‪ ‬ﺍﻟﻨﺎ ﹺ‬
‫ﳏﻤﺪ"(‪.‬‬

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‫ﻭﻫﺬﺍ ﲝﻤﺪ ﺍﷲ ﺇﺳﻨﺎ ‪‬ﺩ ﻣﺸﻬﻮ ‪‬ﺭ ﺑﺎ ﹸﳌ ‪‬ﻌﻤ‪‬ﺮﹺﻳﻦ ﻣﻦ ﺃﻋﻠـﻰ‬
‫ﺃﺳﺎﻧﻴﺪ ﺍﻟﺪﻧﻴﺎ ﻭﺑﺎﺑﺎ ﻳﻮﺳﻒ ﺍﳍﺮﻭﻱ ﻣﺸﻬﻮ ‪‬ﺭ ﺃﻧـﻪ ﻋﻤ‪‬ـﺮ‬
‫ﺛﻼﺛﹶﻤﺎﺋ ‪‬ﺔ ﻭﺳﺒﻌ‪‬ﺎ ﺗﻘﺮﻳﺒ‪‬ﺎ‪ ،‬ﻭﱄ ﲝﻤﺪ ﺍﷲ ﺃﻋﻠﻰ ﻣﻨﻪ ﺑﺪﺭﺟﺘﲔ‪.‬‬
‫ﻱ ﻓﻜﺬﻟﻚ ﺃﻧﺒﺄﱐ ﺑﻪ ﺭﺿﻲ ﺍﷲ‬ ‫ﻼ ‪‬ﻣ ﹸﺔ ﺍﳍﺮﺭ ‪‬‬
‫ﺃﻣﺎ ﺍﻟﺴّﹺﻴ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ﱠ‬
‫ﻋﻨﻪ ﻋﻦ ﺷﻴﺨﻪ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺼﺪ‪‬ﻳﻘﻲ ﺍﻟﺒﻜﺮﻱ ﺍﳌﺪﱐ ﻋﻦ‬
‫ﺍﻟﻌﻼﹼﻣﺔ ﳏﻤﺪ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺒﻴﺒﺎﱐ ﺍﳊﺴﲏ ﻋﻦ ﻭﺍﻟﺪﻩ ﲨـﺎ ﹺﻝ‬
‫ﻒ ﺑ ﹺﻦ ﺑﺪ ﹺﺭ ﺍﻟﺪﻳﻦ ﺍﳌﻐﺮﰊ ﻋﻦ ﺍﻟـﺸﻴ ﹺﺦ ﻋﺒـ ‪‬ﺪ ﺍﷲ‬ ‫ﺍﻟﺪﻳﻦ ﻳﻮﺳ ‪‬‬
‫ﻱ ﻋﻦ ﺷﻴﺨﻪ ﺍﳊ‪‬ﻔﲏ ﺍﻟﻌﻼﹼﻣ ‪‬ﺔ ﺍﻟﻔﻬ‪‬ﺎﻣ ‪‬ﺔ ﺍﳌﺸﻬﻮﺭ ﻋـﻦ‬ ‫ﺍﻟﺸﺮﻗﺎﻭ ّﹺ‬
‫ﺍﻟﺸﻴﺦ ﻋﻴﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟ‪‬ﻨ ‪‬ﻤﺮ‪‬ﺳ ّﹺﻲ ‪ -‬ﻗﺎﻝ ﺍﻟﺸﺮﻗﺎﻭ ‪‬‬
‫ﻱ ﰲ "ﺷﺮﺡ‬
‫ﺍﻟﺘﺠﺮﻳﺪ" ﺑﻀﻢ ﺍﻟﻨﻮﻥ ﻭﺍﻟﺮﺍﺀ ﺑﻴﻨﻬﻤﺎ ﻣﻴﻢ ﺳﺎﻛﻨﺔ – ﻋﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺳﺎﱂ ﺍﻟﺒﹺﺼﺮﻱ ﺍﳌﻜﻲ ﻋﻦ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‬
‫ﳊﺴ‪‬ﻴﲏ ﺃﺧﻮ ﺍﻟﺴﻴ‪‬ﺪﺓ ﺍﻟﻌﺎﳌﺔ ﺍﻟﺼﺎﳊﺔ ﻗـﺮﻳﺶ‬ ‫ﺍﻟﻄﱪﻱ ﺍﳌﻜﻲ ﺍ ﹸ‬
‫ﺍﻟﻄﱪﻳﺔ ﻋﻦ ﻭﺍﻟﺪﻩ ﻋﻦ ﺟ ‪‬ﺪّﻩ ﺍﻟﺴﻴ‪‬ﺪ ﳛﲕ ﺑﻦ ﻣﻜﺮﻡ ﺍﻟﻄـﱪﻱ‬
‫ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻓﻬﺪ ﺍﳌﻜﻲ ﻛﻼﻫ‪‬ﻤﺎ ﻋﻦ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﺪﻳﺚ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑـﻦ ﺣﺠـﺮ‬
‫ﺍﻟﻌﺴﻘﻼﱐ ﻋﻦ ﺍﳊﺎﻓﻆ ﺃﰊ ﺇﺳﺤﺎﻕ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﻟ‪‬ﺘﻨ‪‬ﻮﺧﻲ ﻋﻦ ﻣ‪‬ﺴﹺﻨ ‪‬ﺪ ﺍﻟﺪﻧﻴﺎ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﳊﺠ‪‬ﺎﺭ‬

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‫ﺤ‪‬ﻨﺔ‪ ،‬ﻋﻦ ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‬ ‫ﺸ‪‬‬ ‫ﻑ ﺑﺎﺑ ﹺﻦ ﺍﻟ ‪‬‬‫ﺍﳌﻌﺮﻭ ‪‬‬
‫ﺙ ﺳ‪‬ـﹶﻠﻴ‪‬ﻤﺎ ﹶﻥ‬‫ﺖ ﺍﶈﹶـ ّ‪‬ﺪ ‪‬‬
‫ﺐ ﺑﻨـ ‪‬‬ ‫ﺍﻟ ‪‬ﺰﺑﹺﻴﺪﻱ ‪ -‬ﻭﻫﻮ ﺷﻴ ‪‬ﺦ ﺯﻳﻨـ ‪‬‬
‫ﻱ ﺷﻴﺨ ‪‬ﺔ ﺍﻹﻣﺎ ﹺﻡ ﺍ‪‬ﺘﻬ ‪‬ﺪ ﺗﻘ ﹺﻲ ﺍﻟﺪﻳ ﹺﻦ ﺍﻟﺴﺒﻜ ّﹺﻲ – ﻋﻦ‬ ‫ﺍ ِﻹ ‪‬ﺳ ‪‬ﻌ ‪‬ﺮ ‪‬ﺩ ّﹺ‬
‫ﺴﺠ‪‬ﺰﻱ – ﺑﻜﺴ ﹺﺮ ﺍﻟﺴﲔ ﺃﻛﺜ ‪‬ﺮ ﻣ‪‬ﻦ ﻓﺘﺤ‪‬ﻬـﺎ ‪-‬‬ ‫ﺃﰊ ﺍﻟﻮﻗﺖ ﺍﻟ ِ‬
‫ﻱ ﺍﻟﻔﻘﻴ ‪‬ﻪ ﺍﻟﺘﻘ ّﹺﻲ‬
‫ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﺒﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﳏﻤ ‪‬ﺪ ﺍﻟﺪﺍﻭﻭﺩ ّﹺ‬
‫ﺴ ‪‬ﺮﺧ‪‬ﺴ ‪‬ﻲ ﻋﻦ ﺃﰊ ﻋﺒـﺪ ﺍﷲ‬ ‫ﺍﻟ ‪‬ﻮﺭﹺﻉ ﻋﻦ ﺃﰊ ﳏﻤ ‪‬ﺪ ‪‬ﺣﻤ‪‬ﻮﻳ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﻱ ﻋﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ‬ ‫ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟ ‪‬ﻔ ‪‬ﺮﺑ‪‬ﺮ ّﹺ‬
‫ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻪ‪.‬‬

‫ﻭﻛﺬﺍ ﺃﺭﻭﻳﻪ ﻋﻦ ﺳﻴ‪‬ﺪﻱ ﺍﻟﻌﺎﱂ ﺍﻷﺻﻮﱄ ﺍﳌـﺎﻟﻜﻲ‬

‫ﺲ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﻣ‪‬ـﺴﹺﻨ ‪‬ﺪ‬‫ﳏﻤﺪ ﺍﻟﺸﺎﺫﱄ ﺍﻟ‪‬ﻨ‪‬ﻴﻔﹶﺮ ﻋﺎﱂ ﺗﻮﻧ ‪‬‬
‫ﻋﺼﺮﹺﻩ ﺑﻼ ﻣﻨﺎﺯﻉ ﺍﻟﻌﻼﹼﻣﺔ ﻋﺒﺪ ﺍﳊﻲ ﺍﻟﻜﺘﺎﱐ ﺻـﺎﺣﺐ‬
‫ﻓ‪‬ﻬﺮﹺﺱ ﺍﻟﻔﻬﺎﺭﺱ ﻋﻦ ﻣﺸﺎﳜﻪ ﺍﻟﺸﻬﺎﺏ ﺃﲪﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬
‫ﺍﻟﱪﺯﳒﻲ ﻭﺃﰊ ﺍﻟﻨﺼﺮ ﺍﳋﻄﻴﺐ ﻭﻋﺒﺪ ﺍﳉﻠﻴـﻞ ﺑـﺮﺍﺩﺓ‪،‬‬
‫ﺙ‬
‫ﺛﻼﺛﺘﻬﻢ ﻋﻦ ﻭﺍﻟﺪ ﺍﻷﻭﻝ ﺍﻟﺴﻴﺪ ﺇﲰﺎﻋﻴﻞ ﻋﻦ ﺍﶈـ ‪‬ﺪ ‪‬‬
‫ﺍﻷﺻﻮﱄ ﺍﳌﹸﺴﹺﻨ ‪‬ﺪ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻧﻮﺡ ﺍﻟ ﹸﻔﻼﹼﱐ ﻋـﻦ‬
‫ﳏﻤﺪ ﺑﻦ ‪‬ﺳﻨ‪‬ﺔ ﺍﻟﻌﻤﺮﻱ ﻋﻦ ﺍﻟﺸﺮﻳﻒ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﻋﻦ ﻋﻀ‪‬ﺪ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﺭﻛﻤﺎﺱ ﺍﳊﻨﻔﻲ ﻋﻦ ﺍﻹﻣﺎﻡ‬
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 ‫ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﻋﻦ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺃﰊ ﺑﻜﺮ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﲨﺎﻋﺔ ﺑﺴﻤﺎﻋﻪ ﻋﻠﻰ ﺟـﺪ‪‬ﻩ ﺷـﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﲨﺎﻋﺔ ﻗـﺎﻝ‬
‫ﺴﻠﹶﻔ ّﹺﻲ‬
‫ﺃﺧﱪﻧﺎ ﺑﻪ ﻣﻜﻲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ‪‬ﻋﻼﹼﻥ ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﻟ ِ‬
‫ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻏﺎﻟﺐ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺎ‪‬ﻗﻼﹼﱐ ﻗـﺎﻝ‬
‫ﺃﺧﱪﻧﺎ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻮﺍﺳﻄﻲ ﻗﺎﻝ‬
‫ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻧﺼ ﹴﺮ ﺍﻟﻨﻴﺎﺯﻛﻲ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳋﲑ ﺍﻟ ‪‬ﻌ‪‬ﺒ ﹶﻘﺴِﻲ‬
‫ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻪ‪.‬‬
‫ﺚ ﻟﻺﻣـﺎ ﹺﻡ ﺍﳉﻠﻴـ ﹺﻞ‬ ‫ﺐ ﺍﳊﺪﻳ ‪‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﹸﺜ ‪‬ﻪ ﻣ‪‬ﻦ ﻏﺮﻳ ﹺ‬
‫ﰊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻌﻦ ﺷﻴﺨﻲ ﳏ ‪‬ﺪّﺙ ﺍﻟﺪﻳﺎﺭ‬ ‫ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺍﳊﺮ ّﹺ‬
‫ﻱ ﻋـﻦ‬ ‫ﺼ ‪‬ﺪّﻳﻖ ﺍﳊﺴﹺﻨ ّﹺﻲ ﺍﻟ ‪‬ﻐﻤ‪‬ﺎ ﹺﺭ ّﹺ‬ ‫ﺍﳌﻐﺮﺑﻴﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﻌﺰﻳ ﹺﺰ ﺑ ﹺﻦ ﺍﻟ ‪‬‬
‫ﺺ‬
‫ﺨ ‪‬ﻪ ﺃﰊ ﺣﻔـ ﹴ‬ ‫ﻆ ﺃﲪ ‪‬ﺪ ﺑ ﹺﻦ ﺍﻟﺼ ‪‬ﺪّﻳ ﹺﻖ ﻋﻦ ﺷﻴ ‪‬‬ ‫ﺷ‪‬ﻘﻴ ‪‬ﻘ ‪‬ﻪ ﺍﳊﺎﻓ ‪‬‬
‫ﻋﻤ ‪‬ﺮ ﺑﻦ ﲪﺪﺍ ﹶﻥ ﺍﶈﺮﺳﻲ ﺍﳌﺪﱐ ﻗﺎﻝ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﺑـﻮ ﺍﻟﻨـﺼ ﹺﺮ‬
‫ﺐ ﺍﻟﺪﻣﺸﻘ ‪‬ﻲ ﺃﻧﺒﺄﻧﺎ ﺍ ﹸﳌ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ‬ ‫ﷲ ﺑ ‪‬ﻦ ﻋﺒﺪ‪ ‬ﺍﻟﻘﺎﺩ ﹺﺭ ﺍﳋﻄﻴ ‪‬‬ ‫ﻧﺼ ‪‬ﺮ ﺍ ِ‬
‫ﲏ ﺍﻟﻨﺎﺑﻠﺴ ‪‬ﻲ ﺃﻧﺒﺄﻧﺎ ﳒ ‪‬ﻢ‬ ‫ﷲ ﺍﻟﺘﻠ ‪‬ﻲ ﺃﻧﺒﺄﻧﺎ ﺍﻹﻣﺎ ‪‬ﻡ ﻋﺒ ‪‬ﺪ ﺍﻟﻐ ّﹺ‬‫ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﻱ ﻋﻦ ﺃﺑﻴـ ‪‬ﻪ ﻋـﻦ‬ ‫ﺍﻟﺪﻳ ﹺﻦ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﺑﺪ ﹺﺭ ﺍﻟﺪﻳ ﹺﻦ ﳏﻤ ‪‬ﺪ ﺍﻟﻐ ّﹺﺰ ‪‬‬

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 ‫ﺕ ﻋﻦ‬‫ﻱ ﻋﻦ ﺍﻟﻌ ّﹺﺰ ﺑ ﹺﻦ ﺍﻟﻔﺮﺍ ‪‬‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡﹺ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭ ّﹺ‬
‫ﺠ ّﹺﻲ ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﻟ ‪‬ﺪّﻣﻴﺎﻃ ّﹺﻲ‬‫ﺃﰊ ﺍﻟﺜﻨﺎ ِﺀ ﳏﻤﻮ ‪‬ﺩ ﺑﻦ ﺧﻠﻴﻔ ﹶﺔ ﺍﳌﻨﹺﺒ ﹺ‬
‫ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳ ﹺﻢ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ ﺑ ﹺﻦ ﻣﻜ ّﹴﻲ ﺍﻟﻄﺮﺍﺑﻠﺴ ّﹺﻲ ﻋﻨﻪ‬
‫)ﺡ( ﻭﻋﻦ ﺍﻟﺒﺪ ﹺﺭ ﺍﻟﻐ ﹺﺰّﻱ ﻋﻦ ﺍﻹﻣﺎ ﹺﻡ ﺍﻟـﺴﻴﻮﻃ ّﹺﻲ ﻋـﻦ‬
‫ﻑ ﳏﻤـ ‪‬ﺪ ﺑـ ﹺﻦ‬ ‫ﺼ ّﹺﻲ ﻋﻦ ﺍﻟﺸﺮ ‪‬‬
‫ﺲ ﳏﻤﺪ‪ ‬ﺑ ﹺﻦ ﺃﲪ ‪‬ﺪ ﺍﻟ ﹸﻘ ‪‬ﻤ ‪‬‬ ‫ﺍﻟﺸﻤ ﹺ‬
‫ﺖ ﺍﻟﻜﻤﺎ ﹺﻝ ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰ ﹺﻦ‬
‫ﺐ ﺑﻨ ‪‬‬
‫ﻚ ﻋﻦ ﺯﻳﻨ ‪‬‬ ‫ﳏﻤ ‪‬ﺪ ﺑ ﹺﻦ ﺍﻟ ﹸﻜﻮ‪‬ﻳ ‪‬‬
‫ﺴّ ﹶﻠ ‪‬ﻔ ﹺﻲّ ﻗﺎﻝ‪ :‬ﺃﻧﺒﺄﻧﺎ ﻳﻮﻧ ‪‬‬
‫ﺲ ﺑ ‪‬ﻦ ﳏﻤـ ‪‬ﺪ‬ ‫ﻆ ﺍﻟ ِ‬
‫ﺑ ﹺﻦ ﻣﻜ ّﹴﻲ ﻋﻦ ﺍﳊﺎﻓ ‪‬‬
‫ﷲ ﺍﻟـﺼ ﱠﻔﺎ ﹺﺭ‬
‫ﺲ ﺑ ﹺﻦ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺚ ﺑ ﹺﻦ ﻳﻮﻧ ‪‬‬
‫ﺚ ﻋﻦ ﺟ ‪‬ﺪّﻩ ﻣﻐﻴ ‪‬‬ ‫ﺑ ﹺﻦ ﻣﻐﻴ ‪‬‬
‫ﻒ ﺑ ‪‬ﻦ ﺃﲪ ‪‬ﺪ ﺑـ ﹺﻦ ﺍﻟـ ‪‬ﺪﺟ‪‬ﻴ ﹺﻞ‬‫ﺏ ﻳﻮﺳ ‪‬‬ ‫ﻋﻦ ﺃﺑﻴ ‪‬ﻪ ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻳﻌﻘﻮ ‪‬‬
‫ﻕ‬
‫ﻱ ﺃﻧﺒﺄﻧﺎ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺑ ‪‬ﻦ ﺇﺳـﺤﺎ ‪‬‬ ‫ﻕ ﺍﻟﻐﺰ ‪‬‬‫ﺣﺪﺛﻨﺎ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﺇﺳﺤﺎ ‪‬‬
‫ﰊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻔﹼﺎ ﹸﻥ "ﺣﺪﺛﻨﺎ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ" ﻋﻦ‬
‫ﺍﳊﺮ ‪‬‬
‫ﻕ ﺍﻟﺴﺒﻴﻌﻲ ﻋﻤ‪‬ﻦ ﲰﻊ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻗﺎﻝ ﺧـ ‪‬ﺪﺭ‪‬ﺕ‬
‫ﺃﰊ ﺇﺳﺤﺎ ‪‬‬
‫ﺱ ﻗﺎﻝ‪) :‬ﻳﺎ ﳏﻤﺪ(‪.‬‬
‫ﺭﺟﻠﹸﻪ ﻓﻘﻴ ﹶﻞ‪ :‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﺃﺣﺐ‪ ‬ﺍﻟﻨﺎ ﹺ‬
‫ﲑ ﻋﻦ ﺃﰊ ﺇﺳـﺤﺎﻕ‬
‫ﺲ ﺣﺪﺛﻨﺎ ﺯﻫ ‪‬‬
‫ﺣﺪﺛﻨﺎ ﺃﲪ ‪‬ﺪ ﺑﻦ ﻳﻮﻧ ‪‬‬
‫ﺖ ﺍﺑ ‪‬ﻦ ﻋﻤـ ‪‬ﺮ ﻓﺨـ ‪‬ﺪﺭ‪‬ﺕ‬
‫ﻋﻦ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﺑ ﹺﻦ ﺳﻌﺪ‪ :‬ﺟﺌ ‪‬‬
‫ﺼﺒ‪‬ﻬﺎ ﻗﻠـﺖ‪:‬‬
‫ﺭﺟﻠﹸﻪ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻟ ﹺﺮ ‪‬ﺟﻠ‪‬ﻚ؟ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﻋ ‪‬‬

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 ‫ﻉ( ﺃﺣﺐ‪ ‬ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ ﻗﺎﻝ‪) :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻓﺒﺴﻄﻬﺎ(‪.‬‬
‫)ﹸﺍ ‪‬ﺩ ‪‬‬
‫ﺶ ﻋﻨﺪ ﺍﺑ ﹺﻦ ﺍﻟﺴﻨ‪‬ﻲ ﻓـﺄﺧﱪﱐ‬
‫ﺚ ﺍﳍﻴﺜ ﹺﻢ ﺑ ﹺﻦ ﺣﻨ ﹴ‬
‫ﺃ ‪‬ﻣﺎ ﺣﺪﻳ ﹸ‬
‫ﺙ ﺍﻟﺪﻳﺎﺭ ﺍﳌﻐﺮﺑﻴﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﻌﺰﻳـﺰ ﺑـ ‪‬ﻦ‬
‫ﺑﻪ ﺷﻴﺨﻲ ﺍﻟﻌﺰﻳﺰ ﳏ ّ‪‬ﺪ ﹸ‬
‫ﺼ ‪‬ﺪّﻳﻖ ﺍﻟﻐﻤﺎﺭﻱ ﻋﻦ ﺷﻴﺨﻪ ﺍﻟﻌﻼﹼﻣﺔ ﻋﺒﺪ ﺍﻟـﺴﻼﻡ ﹸﻏﻨ‪‬ـﻴﻢ‬ ‫ﺍﻟ ‪‬‬
‫ﺍﻟﺪ‪‬ﻣﻴﺎﻃﻲ ﻋﻦ ﺍﻟﺸﻴﺦ ﻣﺼﻄﻔﻰ ﺑﻦ ﺣﻨﻔﻲ ﺍﻟﺬﻫﱯ ﻋﻦ ﺍﻟﻌﻼﹼﻣﺔ‬
‫ﺍﻟﺸﻬ ﹺﲑ ﺍﻷﻣ ﹺﲑ ﺍﻟﻜﺒ ﹺﲑ ﻋﻦ ﺍﻟﻌﻼﹼﻣﺔ ﺍﻟﺴﻘﹼﺎﻁ ﺍﻟﻔﺎﺳـﻲ ﻋـﻦ‬
‫ﺳﻴﺪﻱ ﳏﻤﺪ ﺍﻟﺰ‪‬ﺭﻗﺎﱐ ﻋﻦ ﻭﺍﻟﺪﻩ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺒـﺎﻗﻲ ﻋـﻦ‬
‫ﺍﻟﺸﻴﺦ ﻋﻠ ّﹴﻲ ﺍﻷﺟﻬﻮﺭﻱ ﻋﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺮﻣﻠـﻲ‬
‫ﻋﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑ ﹺﻦ ﺣﺠ ﹴﺮ ﺍﻟﻌﺴﻘﻼﱐ ﻋﻦ ﺷﺮﻑ ﺍﻟـﺪﻳﻦ‬
‫ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﲨﺎﻋﺔ ﺑﺴﻤﺎﻋﻪ ﻋﻠﻰ ﺟﺪ‪‬ﻩ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﲨﺎﻋﺔ ﻗﺎﻝ ﺃﺧﱪﻧﺎ‬
‫ﺴﻠﹶﻔ ّﹺﻲ ﻋـﻦ ﺃﰊ‬
‫ﺑﻪ ﻣﻜﻲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ‪‬ﻋﻼﹼﻥ ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﻟ ِ‬
‫ﳏﻤﺪ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ ﺃﲪﺪ ﺍﻟﺪ‪‬ﻭﱐ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻧـﺼ ﹴﺮ‬
‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻜﺴ‪‬ﺎﺭ ﻋﻦ ﺃﰊ ﺑﻜ ﹴﺮ ﺍﻟـﺪ‪‬ﻳ‪‬ﻨﻮ‪‬ﺭﻱ "ﺍﺑـﻦ‬
‫ﺍﻟﺴ‪‬ﲏ" ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺧﺎﻟﺪ ﺑـﻦ‬
‫ﳏﻤﺪ ﺍﻟﱪﺫﻋﻲ ﺛﻨﺎ ﺣﺎﺟﺐ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ‬
‫ﺛﻨﺎ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﺍﳍﻴﺜ ﹺﻢ ﺑﻦ ﺣﻨﺶ ﻗﺎﻝ‪:‬‬

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 ‫ﷲ ﺑ ﹺﻦ ﻋﻤ ‪‬ﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‬ ‫)ﻛﻨﺎ ﻋﻨ ‪‬ﺪ ﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺱ‬
‫ﺐ ﺍﻟﻨـﺎ ﹺ‬
‫ﺕ ﹺﺭ ‪‬ﺟﹸﻠ ‪‬ﻪ ﻓﻘﺎﻝ ﻟﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ :‬ﺍﺫﻛﺮ ﺃﺣـ ‪‬‬
‫ﺨ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﻓ‪‬‬
‫ﺇﻟﻴﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤ ‪‬ﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻡ‬
‫ﺸﻂ ﻣﻦ ‪‬ﻋﻘﺎﻝ( ﻭﺑﻪ ﺇﱃ ﺍﺑـ ﹺﻦ ﺍﻟـﺴﲏ ﺃﺭﻭﻱ‬ ‫ﻓﻜﺄﳕﺎ ‪‬ﻧ ‪‬‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ ﻭﷲ ﺍﳊﻤﺪ ﻭﺍ ‪‬ﳌﻨ‪‬ﺔ‪.‬‬
‫ﻭﱄ ﺃﺳﺎﻧﻴ ‪‬ﺪ ﺃﺧﺮﻯ ﻋﻦ ﻛﺜﲑﻳ ‪‬ﻦ ﻏﲑﹺﻫﻢ ﲝﻤـ ‪‬ﺪ ﺍﷲ‬
‫ﻣﺸﺎﻳ ‪‬ﺦ ﻭﺃﻗﺮﺍ ‪‬ﻥ ﻧﻔ ‪‬ﻊ ﺍﷲ ﺑﺎﳉﻤﻴ ﹺﻊ ﺀﺍﻣﲔ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﳏ ﱠﻞ‬
‫ﺫ‪‬ﻛﺮﹺﻫﺎ‪.‬‬
‫ﺏ‬
‫ﻭ ‪‬ﺣﺒ‪‬ﺎ ﺑﺎﳋ ﹺﲑ ﻟﻜ ّﹺﻞ ﻣﺴﻠ ﹴﻢ ﻭﺗﻘﻠﻴﺪ‪‬ﺍ ﳌـﺸﺎﳜﻲ ﺃﺻـﺤﺎ ﹺ‬
‫ﺍﻟﻔﻀ ﹺﻞ ﻭﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﺍﻟﺴﻠﺴﻠ ‪‬ﺔ ﺍﳌﺒﺎﺭﻛ ‪‬ﺔ ﺃﻗﻮﻝ‪:‬‬
‫ﺕ ﻟﻜ ّﹺﻞ ﻣ‪‬ﻦ ﻛﺎﻥ ﻋﻠﻰ ﻋﻘﻴﺪ ‪‬ﺓ ﺃﻫـ ﹺﻞ ﺍﻟـﺴﻨ ‪‬ﺔ‬
‫ﻗﺪ ﺃﺟﺰ ‪‬‬
‫ﻭﺍﳉﻤﺎﻋ ‪‬ﺔ ﻋﻘﻴﺪ ‪‬ﺓ ﺍﻷﺷﺎﻋﺮ ‪‬ﺓ ﻭﺍﳌﺎﺗ‪‬ﺮﻳﺪﻳ ‪‬ﺔ ﺍﻟﱵ ﻫﻲ ﻋﻘﻴﺪ ﹸﺓ ﺭﺳﻮ ﹺﻝ‬
‫ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻛﺎﺑ ﹺﺮ ﺍﻷﻣ ‪‬ﺔ ﺑﻌ ‪‬ﺪ ‪‬ﻩ ﰲ ﻛ ّﹺﻞ ﻋـﺼ ﹴﺮ‬ ‫ﺍِ‬
‫ﺖ ﻣ‪‬ـﻦ‬ ‫ﺐ ﺍﻟـﱵ ‪‬ﺭﻭ‪‬ﻳـ ‪‬‬ ‫ﺚ ﻭﺭﻭﺍﻳ ﹶﺔ ﺍﻟﻜﺘ ﹺ‬ ‫ﺭﻭﺍﻳ ﹶﺔ ﻫﺬ ‪‬ﻩ ﺍﻷﺣﺎﺩﻳ ‪‬‬
‫ﺕ ﺃﺻﺤﺎﺑﹺﻬﺎ ﻭﻛﺎﻥ ﺃ ‪‬ﺧ ﹶﺬ ﻛﺘﺎﺑ‪‬ـﺎ ﰲ‬ ‫ﻃﺮﻳﻘ‪‬ﻬﺎ ﻭﺳﺎﺋ ﹺﺮ ﻣﺼﻨ‪‬ﻔﺎ ‪‬‬
‫ﻒ‬
‫ﻑ ﻛﻴـ ‪‬‬ ‫ﺚ ﻛﺎﻟﺒ‪‬ﻴﻘﹸﻮﻧﻴ ‪‬ﺔ ﺃﻭ ﻣﺎ ﻗﺎﺭﺑ‪‬ﻬﺎ ﻭﻳ‪‬ﻌ ﹺﺮ ‪‬‬
‫ﻣﺼﻄﹶﻠ ﹺﺢ ﺍﳊﺪﻳ ‪‬‬
‫‪- 239 -‬‬
‫ﺨ‪‬ﺘ ‪‬ﻪ ﻣـﻀﺒﻮﻃ ﹲﺔ‬‫ﺤ ‪‬ﻮ ﺃﻭ ﻧ‪‬ﺴ ‪‬‬
‫ﺚ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻱ ﻣﻦ ﺣﻴ ﹸ‬ ‫ﺺ ﺍﳌﺮﻭ ‪‬‬ ‫ﻂ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻳ‪‬ﻀﹺﺒ ﹸ‬
‫ﷲ ‪‬ـﻢ‬ ‫ﻭﺃﹸﻭﺻﻲ ﺍﳉﻤﻴ ‪‬ﻊ ﲟﺎ ﺃﹶﻭﺻ‪‬ﻰ ﺑﻪ ﻛ ﱡﻞ ﻣﺸﺎﳜﻲ ﻧﻔـﻊ ﺍ ُ‬
‫ﺖ ﰲ ﺍﻟﻨﻘ ﹺﻞ ﻭﺳـﺆﺍ ﹺﻝ‬ ‫ﺹ ﻭﺍﻟﺘﻮﺍﺿ ﹺﻊ ﻭﺍﻟﺘﺜ‪‬ﺒ ‪‬‬ ‫ﷲ ﻭﺍﻹﺧﻼ ﹺ‬ ‫ﺗﻘﻮﻯ ﺍ ِ‬
‫ﺃﻫ ﹺﻞ ﺍﻟﻌﻠ ﹺﻢ ﻋﻨ ‪‬ﺪ ﺍﳊﺎ ‪‬ﺟ ‪‬ﺔ ﻭﻋﺪ ﹺﻡ ﺍﳌﻌﺮﻓ ‪‬ﺔ‪.‬‬
‫ﷲ ﻣ‪‬ﻦ ﻭﺭﺍ ِﺀ ﺍﻟﻘﺼ ‪‬ﺪ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳـ‪‬ﻴﺪ‪‬ﻧﺎ ﳏﻤـ ‪‬ﺪ‬ ‫ﻭﺍ ُ‬
‫ﲔ ﻭﺳﻼ ‪‬ﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﺍﻟﻄﺎﻫ ﹺﺮ ﺍﻷﻣ ﹺ‬

‫‬

‫‪- 240 -‬‬

‫ﺻﻮﺭﺗﺎﻥ ﻋﻦ ﳐﻄﻮﻃﺘ‪‬ﲔ ﻣﻦ "ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ" ﻟﻺﻣـﺎﻡ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻓﻴﻬﺎ ﺇﺛﺒﺎﺕ "ﻳﺎ ﳏﻤﺪ" ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫‪- 241 -‬‬

‫ﻆ ‪‬ﻣ ‪‬ﻐﻠﹶﻄﺎﻱ ﻟﺴﻨﻦ ﺍﺑ ﹺﻦ ﻣﺎﺟ ‪‬ﻪ ﻭﻓﻴﻪ‬
‫ﺡ ﺍﳊﺎﻓ ‪‬‬
‫ﺻﻮﺭ ﹲﺓ ﻣﻦ ﺷﺮ ﹺ‬
‫ﻑ ﺍﳌﻨﻘﻮﻃ ﹶﺔ ﺣﻮﳍﺎ‪:‬‬‫ﻛﻠﻤﺔ )ﺣﻨﺶ( ﺑﻐﲑ ﻧﻘﻂ ﻭﺍﻧ ﹸﻈ ﹺﺮ ﺍﳊﺮﻭ ‪‬‬

‫ﻁ "ﺍﻷﲰﺎﺀ ﻭﺍﻟﻜﹸﲎ" ﻷﰊ ﺃﲪـ ‪‬ﺪ ﺍﳊـﺎﻛﻢ‬

‫ﺻﻮﺭ ﹲﺓ ﻋﻦ ﳐﻄﻮ ‪‬‬
‫ﺤﻔﹶﺖ )ﺃﺑﻮ ﺳﻌﻴﺪ(‬
‫ﺻ ّ‪‬‬
‫ﻳﻈﻬﺮ ﻓﻴﻬﺎ )ﺃﺑﻮ ﺷﻌﺒﺔ( ﻭﻛﻴﻒ ‪‬‬

‫ﻉ ﻋـﻦ‬
‫ﺐ ﺍﻷﻭﺗﺎ ‪‬ﺩ ﰲ ﺍﻟـﺪﻓﺎ ﹺ‬
‫ﻭﻳﺘﻠﻮﻩ ﺑﻌﻮﻥ ﺍﷲ )ﻧﺼ ‪‬‬
‫ﺍﻟﺮﻓﺎﻋﻴ‪ ‬ﺔ ﻭﺍﻟﺼﻮﻓﻴ ‪‬ﺔ ﺍﻷﺳﻴﺎﺩ(‬
‫ﱯّ ﻭﻣـﻦ‬
‫ﺕ ﺍﺑ ﹺﻦ ﺗﻴﻤﻴـ ﹶﺔ ﻭﺍﻟـﺬﻫ ﹺ‬
‫ﻭﻫﻮ ﺇﺑﻄﺎ ﹲﻝ ﻟﺸﺒ‪‬ﻬﺎ ‪‬‬
‫ﺕ ﺍﻟﺮﻓﺎﻋﻴ ‪‬ﺔ ﺧﺼﻮﺻ‪‬ﺎ ﻭﺍﻟﺼﻮﻓﻴ ‪‬ﺔ ﲟﺎ‬
‫ﻭﺍﻓﻘﹶﻬﻤﺎ ﺣﻮ ﹶﻝ ﻛﺮﺍﻣﺎ ‪‬‬
‫ﺖ ﻋﻤﻮ ‪‬ﻣﺎ ﻧﻔﻌﻨـﺎ‬
‫ﻳﺸ ‪‬ﻤ ﹸﻞ ﺃﻭﻟﻴﺎ َﺀ ﺍﻟﺼﺤﺎﺑ ‪‬ﺔ ﻭﺃﻭﻟﻴﺎ َﺀ ﺃﻫ ﹺﻞ ﺍﻟﺒﻴ ‪‬‬
‫ﺕ ﻧﻔﻴﺴ ﹲﺔ ﻻ ﻳـﺴﺘﻐﲏ ﻋﻨـﻬﺎ‬
‫ﺍﷲ ‪‬ﻢ ﺀﺍﻣﲔ‪ ،‬ﻭﻓﻴﻪ ﻣﻨﺎﻗﺸﺎ ‪‬‬
‫ﺐ ﺣﻖ‪ ‬ﺑﺈﺫ ‪‬ﻥ ﺍﷲ‪.‬‬
‫ﻃﺎﻟ ‪‬‬

‫‪- 242 -‬‬

 ‫ْ ْ‬
‫ﻓﻬﺮﺳﺖ‬
‫ِ ِ‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿﻮﻉ‬

‫‪ -‬ﻣﻘﺪﻣﺔ‪ ...............................................................................‬ﺹ ‪7‬‬

‫ﺤ ﹸﺔ ﺭﻭﺍﻳ ‪‬ﺔ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ‬ ‫ﺻ‪‬‬‫‪ -‬‬
‫ﺳﻌ ‪‬ﺪ ﻭﺫ‪‬ﻛ ‪‬ﺮ ﺃﺳﺎﻧﻴﺪ‪‬ﻫﺎ‪ ............... ......................................‬ﺹ ‪10‬‬
‫‪ -‬ﺑﻴﺎﻥ ﺃﻥ ﺳﻔﻴﺎﻥ ﻫﻮ ﺍﻟﺜﻮﺭﻱ ﻻ ﻏ ‪‬ﲑ‪ .................................‬ﺹ ‪11‬‬
‫‪ -‬ﺗﺮﲨﺔ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ‪ ............................................‬ﺹ ‪16‬‬
‫‪ -‬ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﺑﻦ ﻣﻌﲔ ﻭﻫﻢ ﻭﺃﻥ ﺍﺑﻦ ﻣﻌﲔ‬
‫ﱂ ﻳﻌﺮﻑ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑ ‪‬ﻦ ﺳﻌ ‪‬ﺪ ﺍﳌﺪﻳﲏ ﺍﳌﻘﻌﺪ ﻭﻫﻮ ﺷﺨﺺ‬
‫ﺀﺍﺧﺮ‪ ...................................................................................‬ﺹ ‪17‬‬
‫‪ -‬ﺭ ‪‬ﺩ ﺷﺒﻬﺘﲔ ﻟﻠﻤﺨﺎﻟﻔﲔ ﺣﻮﻝ ﺗﻮﺛﻴﻖ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺑﻦ‬
‫ﺳﻌﺪ‪ ........................... ...................................................... ..‬ﺹ ‪22‬‬
‫‪ -‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻛﺘﺎﺏ ﲢﺮﻳﺮ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻟﺒﺸﺎﺭ ﻋﻮﺍﺩ‬
‫ﻣﻌﺮﻭﻑ ﻭﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ﻭﺑﻴﺎﻥ ﺑﻌﺾ‬
‫ﺍﻷﺧﻄﺎﺀ‪ ........................ ...................................................... .‬ﺹ ‪28‬‬
‫‪ -‬ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺑﺈﺳﻨﺎﺩ‬

‫‪- 243 -‬‬

‫ﺻﺤﻴﺢ‪ ............................................................................‬ﺹ ‪48‬‬
‫‪ -‬ﺇﺛﺒﺎﺕ ﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻳﻖ ﺍﻹﻣﺎﻡ ﺷﻌﺒﺔ ﻭﺗﻨﺘﻔﻲ ‪‬ﺎ ﺩﻋﻮﻯ‬
‫ﺍﻟﺘﺪﻟﻴﺲ ﻭﺍﻻﺧﺘﻼﻁ‪ .........................................................‬ﺹ ‪49‬‬
‫‪ -‬ﺇﺛﺒﺎﺕ ﺃﻥ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ﺛﻘﺔ ﻏﲑ ﳐﺘﻠﻂ ﻭﺃﻥ ﺍﻷﻣﺔ‬
‫ﺍﺣﺘﺠﺖ ﺑﻪ ﻣﻄﻠﻘﺎ ﻣﻊ ﺗﻔﺼﻴﻞ‪ .........................................‬ﺹ ‪52‬‬
‫‪ -‬ﻧﻔﻲ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺘﺪﻟﻴﺲ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ...................‬ﺹ ‪56‬‬
‫ﺕ ﺭﻭﺍﻳﺔ ﺍﳍﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﻣﻊ ﺗﺒﺤﺮ ﻭﻓﻮﺍﺋﺪ‬ ‫ﺚ ﺛﺒﻮ ‪‬‬ ‫‪-‬ﲝ ﹸ‬
‫ﻋﺪﻳﺪﺓ‪ .......................................... .................................. ......‬ﺹ ‪63‬‬
‫ﻒ ﻓﻴﻬﻢ‪ ................‬ﺹ ‪66‬‬ ‫ﺚ ﺣﺴﻨ ‪‬ﺔ ﻟﺮ‪‬ﻭﺍﺓ ﳐﺘﻠ ‪‬‬ ‫‪ -‬ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺃﺣﺎﺩﻳ ﹶ‬
‫ﻂ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﺍﻟﺘﺎﻡ‪،‬‬ ‫ﺶ ﺛﻘﺔ ﺗﺎ ‪‬ﻡ ﺍﻟﻀﺒ ‪‬‬ ‫‪ -‬ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﳍﻴﺜ ‪‬ﻢ ﺑ ‪‬ﻦ ﺣﻨ ﹴ‬
‫ﻭﻛﺸﻒ ﺟﻬﻞ ﺍﻷﻟﺒﺎﱐ ﻭﺃﻧﻪ ﻟﻴﺲ ﺃﻫﻼ ﻟﻠﺘﺼﺤﻴﺢ‬
‫ﻭﺍﻟﺘﻀﻌﻴﻒ‪ ...................................................................... ......‬ﺹ ‪69‬‬
‫‪ -‬ﻛﺸﻒ ﺟﻬﻞ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺍﻟﻴﻤﺎﱐ ﺍﳌﻌﻠﻤﻲ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ‬
‫ﺍﳌﺨﺎﻟﻔﻮﻥ‪ :‬ﺫﻫﱯ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺘﻨﻜﻴﻞ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ‬
‫ﺍﻟﻜﻮﺛﺮﻱ‪ ...........................................................................‬ﺹ ‪76‬‬
‫ﺚ ﰲ ﺻﺤﺔ ﺭﻭﺍﻳﺔ ﺷﻌﺒ‪‬ﺔ ﻋﻦ ﺍﳍﻴﺜﻢ ﻭﺭﻓﻊ ﺍﻹﺷﻜﺎﻝ‬ ‫‪-‬ﲝ ﹲ‬
‫ﻋﻨﻬﺎ‪ .......................................................................... .......‬ﺹ ‪79‬‬
‫ﺕ ﺍﻟﻘﺒﻴﺤﺔ ﺍﻟﱵ ﺗﺆﻳﺪ ﻣﺎ ﳓﻦ ﻓﻴﻪ‪ ..........‬ﺹ ‪86‬‬ ‫‪ -‬ﺑﻌﺾ ﺍﻟﺘﺼﺤﻴﻔﺎ ‪‬‬
‫‪ -‬ﻣﺜﺎﻝ ﻋﻦ ﲢﺎﻳﻼﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﲢﺮﻳﻒ ﻣﻌﺎﱐ ﺍﻟﻨﺼﻮﺹ‬

‫‪- 244 -‬‬

 ‫ﺑﺎﳍﻮﻯ‪ ،‬ﻭﺳﻜﻮﺗﻪ ﻋﻦ ﻇﻮﺍﻫﺮ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﺸﺒﻴﻪ‪ ..........‬ﺹ ‪89‬‬
‫‪ -‬ﺭﻭﺍﻳ ﹸﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﺷﻌﺒﺔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﻫﻲ ﻗﺼﺔ‬
‫ﳐﺘﻠﻔﺔ‪ ............................................................................ ..‬ﺹ ‪97‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺸﺒﻬﺔ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺠﺴﻴﻢ‪ ............‬ﺹ ‪106‬‬
‫‪ -‬ﺗﻨﺒﻴﻪ ﻣﻬﻢ ﲞﺼﻮﺹ ﺭﻭﺍﻳﺔ ﺍ‪‬ﻬﻮﻝ ﺍﻟﻀﺎﺑﻂ ﺑﺎﻟﺘﺘﺒﻊ‪ ......‬ﺹ ‪116‬‬
‫‪ -‬ﻓﺼ ﹲﻞ ﰲ ﺭ ‪‬ﺩ ﺩﻋﻮﻯ ﺍﻻﺿﻄﺮﺍﺏ‪ ..................................‬ﺹ ‪118‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺭ ‪‬ﺩ ﺷﺒﻬﺘﻬﻢ ﻋﻦ ﺣﺬﻑ "ﻳﺎ" ﺍﻟﻨﺪﺍﺀ‪ ................‬ﺹ ‪125‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺍﳌﻘﺼﻮﺩ ﲝﺮﻑ ﺍﻟﻨﺪﺍﺀ )ﻭﺍ( ﰲ ﻭﺍﳏﻤ‪‬ﺪﺍﻩ‪ ،‬ﻭﺇﺛﺒﺎﺕ‬
‫ﺟﻬﻞ ﺍﻟﺴﻬﺴﻮﺍﱐ ﺍﻟﺬﻱ ﻳﻌﻈﻤﻪ ﺍﳌﺨﺎﻟﻔﻮﻥ‪ ....................‬ﺹ ‪132‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﻠﻤ‪‬ﻲ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻳ ﹰﺔ ﻭﺩﺭﺍﻳ ﹰﺔ‪ .......‬ﺹ ‪136‬‬
‫ﻉ( ﻭ)ﺍﺫﻛ ‪‬ﺮ( ‪ ............‬ﺹ ‪138‬‬ ‫‪ -‬ﺑﻴﺎﻥ ﻋﺪﻡ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﻟﻔﻈﺘ‪‬ﻲ )ﺍﺩ ‪‬‬
‫‪ -‬ﺍﻟﺮﺩ ﺍﳌﻔﺼﻞ ﻋﻠﻰ ﳏﻤﻮﺩ ﺷﻜﺮﻱ ﺍﻷﻟﻮﺳﻲ ﻭﻓﻀﺢ ﺟﻬﻠﻪ ﻭﺭﺩ‬
‫ﺗﻄﺎﻭﻟﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﻭﺑﻴﺎﻥ ﺃﻧﻪ ﻣﺘﺄﺛﺮ ﺑﺎﻟﺪﻋﻮﺓ‬
‫ﺍﻟﺘﻜﻔﲑﻳﺔ‪ .............................................................................‬ﺹ ‪159‬‬
‫‪ -‬ﻣﻌﲎ ﺣﺪﻳﺚ‪) :‬ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ( ‪ .............................‬ﺹ ‪161‬‬
‫‪ -‬ﺗﺮﲨﺔ ﻣﻔﺼﻠﺔ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺴﺒﻜﻲ‪ ..............................................................................‬ﺹ ‪163‬‬
‫‪ -‬ﻛﺸﻒ ﺣﺎﻝ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻭﺑﻴﺎﻥ‬
‫ﺗﺰﻭﻳﺮﻩ‪ ................................................................................‬ﺹ ‪166‬‬

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 ‫‪ -‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺎﺳﻮﱐ ﳏﻤﺪ ﻋﺒﺪﻩ ﺷﻴﺦ ﳏﻤﺪ ﺭﺷﻴﺪ‬
‫ﺭﺿﺎ‪ ....................................................................................‬ﺹ ‪166‬‬
‫‪ -‬ﺇﺛﺒﺎﺕ ﺇﻥ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻛﻔﹼﺮﺕ ﺍﳌﺴﻠﻤﲔ ﻭﻟﻴﺴﺖ‬
‫ﺳﻠﻔﻴﺔ‪ ..................................................................................‬ﺹ ‪168‬‬
‫‪ -‬ﺑﻌﺾ ﻧﺼﻮﺹ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﰲ ﺗﻜﻔﲑ‬
‫ﺍﳌﺴﻠﻤﲔ‪ .............................................................................‬ﺹ ‪169‬‬
‫‪ -‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻨﺪﻭﻱ ﰲ ﺍﻟﻠﻤﺰ ﺑﺎﳋﻼﻓﺔ‬
‫ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ..............................................................................‬ﺹ ‪170‬‬
‫‪ -‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻘﺮﺿﺎﻭﻱ ﰲ ﺑﻌﺾ ﻣﺎ ﺧﺎﻟﻒ ﺑﻪ‬
‫ﺍﻟﺸﺮﻉ‪ ................................................................................‬ﺹ ‪172‬‬
‫‪ -‬ﺍﻟﺮﺩ ﻋﻠﻰ ﻛﻔﺮ ﻋﻘﻴﺪﺓ ﺣﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺑﻴﺎﻥ‬
‫ﺍﳓﺮﺍﻓﻬﺎ‪ ...............................................................................‬ﺹ ‪172‬‬
‫‪ -‬ﻣﻌﲎ ﺍﳌﺎﺳﻮﻧﻴﺔ ﻭﺃﺻﻠﻬﺎ‪ ..................................................‬ﺹ ‪175‬‬
‫‪ -‬ﻓﻮﺍﺋﺪ ﻧﻔﻴﺴﺔ ﺗﺘﻌﻠﻖ ﲝﺪﻳﺚ ﺗﻮﺳﻞ‬
‫ﺍﻷﻋﻤﻰ‪ ...............................................................................‬ﺹ ‪186‬‬
‫‪ -‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﻣ‪‬ﻦ ﺗﺒﻌﻬﻢ ﰲ ﲤﺴﻜﻬﻢ‬
‫ﺑﺎﻟﻈﻮﺍﻫﺮ‪ .............................................................................‬ﺹ ‪192‬‬
‫‪ -‬ﺇﺛﺒﺎﺕ ﺃﻥ ﻣ‪‬ﻦ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻣ‪‬ﻦ ﺳﺒﻘﻨﺎ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﺪﻳﺚ ﻋﻠﻰ‬

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 ‫ﺍﻟﺘﻮﺳﻞ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ .................................................................................‬ﺹ ‪196‬‬
‫ﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﺳﺘﻐﺎﺛﺔ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫‪ -‬ﺫﻛ ‪‬ﺮ ﺑﻌ ﹺ‬
‫ﻭﺳﻠﻢ ﺃﺯﻣﻨﺔ ﺍﻟﺴﻠﻒ ﻓﻤﺎ ﺗﻼﻫﺎ‪ ....................................‬ﺹ ‪199‬‬
‫‪ -‬ﺍﺳﺘﻐﺎﺛﺔ ﺍﻟﻨﺎﺱ ﺑﻘﱪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ‪ ......................................................................................‬ﺹ ‪212‬‬
‫‪ -‬ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﰲ ﺍﻻﺳﺘﺪﻻﻻﺕ ﺍﻟﻄﺒﻴﺔ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ ..............................................................................‬ﺹ ‪214‬‬
‫‪ -‬ﻛﺸﻒ ﺗﻄﺎﻭﻝ ﺍﳌﺨﺎﻟﻔﲔ ﺑﺎﻟﺸﺘﻢ ﻋﻠﻰ ﺍﻷﺋﻤﺔ‬
‫ﺍﻷﻛﺎﺑﺮ‪ ...............................................................................‬ﺹ ‪217‬‬
‫‪ -‬ﺩﻓﺎﻉ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ ﻋﻦ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﺷﺘﻤﻪ‬
‫ﺍﻟﻮﻫﺎﺑﻴﺔ‪ ...............................................................................‬ﺹ ‪220‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻹﻓﺘﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻟﻐﲑ ﺍﳊﺎﻓﻆ ﺍﻟﺜﻘﺔ‬
‫ﻭﺃﻥ ﺍﳌﺨﺎﻟﻔﲔ ﻣﺘﻄﻔﻠﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻴﺴﻮﺍ ﺃﻫﻼ‬
‫ﻟﻪ‪ ........................................................................................‬ﺹ ‪222‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺆﻟﻒ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﺑﺄﺳﺎﻧﻴﺪﻩ‪ .............................................................................‬ﺹ ‪231‬‬
‫‪ -‬ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻟﻌﻼﱠﻣ ‪‬ﺔ ﻣﻔﱵ ﺗﻮﻧﺲ ﺍﻟﺸﻴﺦ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ‬
‫ﺟﻌﻴﻂ‪ .................................................................................‬ﺹ ‪232‬‬

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 ‫‪ -‬ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻟﻌﻼﱠﻣ ‪‬ﺔ ﺍﻟﺴﻴ‪‬ﺪ ﻋﺒﺪ ﺍﷲ ﺍﳍﺮﺭﻱ ﻋﻠﻴﻪ ﺭﲪﺎﺕ‬
‫ﺍﷲ‪ ......................................................................................‬ﺹ ‪233‬‬
‫‪ -‬ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻟﻌﻼﱠﻣ ‪‬ﺔ ﺍﻷﺻﻮﱄ ﺍﻟﻜﺒﲑ ﳏﻤﺪ ﺍﻟﺸﺎﺫﱄ‬
‫ﺍﻟ‪‬ﻨ‪‬ﻴﻔﹶﺮ‪ ...................................................................................‬ﺹ ‪235‬‬
‫‪ -‬ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﳏ ‪‬ﺪّﺙ ﺍﻟﺪﻳﺎﺭ ﺍﳌﻐﺮﺑﻴﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ‬
‫ﺼ ‪‬ﺪّﻳﻖ‪ ..............................................................................‬ﺹ ‪236‬‬‫ﺍﻟ ‪‬‬
‫‪ -‬ﺇﺟﺎﺯ ﹸﺓ ﺍﳌﺆﻟﻒ ﻟﻜﻞ ﻣﺴﻠﻢ ﺑﺎﻟﺮﻭﺍﻳﺔ ﺑﺸﺮﻭﻃﻪ‬
‫ﺍﳌﺬﻛﻮﺭﺓ‪ .............................................................................‬ﺹ ‪239‬‬
‫‪ -‬ﺻﻮﺭ ﻋﻦ ﺑﻌﺾ ﺍﳌﺨﻄﻮﻃﻮﻃﺎﺕ ﻹﺛﺒﺎﺕ )ﻳﺎ( ﺍﻟﻨﺪﺍﺀ ﰲ ﺍﻷﺩﺏ‬
‫ﺍﳌﻔﺮﺩ ﻟﻠﺒﺨﺎﺭﻱ ﻭﻳﻈﻬﺮ ‪‬ﺎ ﻛﻴﻒ ﺣﺬﻓﻮﺍ )ﻳﺎ( ﻣﻨﻬﺎ ﰲ‬
‫ﺍﳌﻄﺒﻮﻋﺔ‪........................ ......................................................‬ﺹ ‪240‬‬

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