‫‪www.3lm-ar.blogspot.

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‫ﻏﺰﻭﺓ ﺃﺣﺪ‬

‫ﻭﻗﻌﺖ ﻓﻲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺷﻮﺍﻝ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻟﻠﻬﺠﺮﺓ‬

‫]‪[1‬ﻭﺍﻟﺘﻲ ﺗﺼﺎﺩﻑ ‪ 23‬ﻣﺎﺭﺱ ‪ 625‬ﻡ‪ ،‬ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻳﺜﺮﺏ‬
‫ﺑﻘﻴﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻫﻞ ﻣﻜﺔ ﻭﺃﺣﺎﺑﻴﺸﻬﺎ‬
‫ﻭﻣﻦ ﺃﻃﺎﻋﻬﺎ ﻣﻦ ﻗﺒﺎﺋﻞ ﻛﻨﺎﻧﺔ ﻭﺃﻫﻞ ﺗﻬﺎﻣﺔ ‪ [2].‬ﻛﺎﻧﺖ ﻗﻮﺓ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺗﻘﺪﺭ ﺑﺤﻮﺍﻟﻲ ‪ ٧٠٠‬ﻣﻘﺎﺗﻞ ]‪ [3‬ﻭﻗﻮﺓ ﺃﻫﻞ ﻣﻜﺔ ﻭﺃﺗﺒﺎﻋﻬﺎ‬
‫ﺗﻘﺪﺭ ﺑﺤﻮﺍﻟﻲ ‪ ٣٠٠٠‬ﻣﻘﺎﺗﻞ ﻣﻦ ﻗﺮﻳﺶ ﻭﺍﻟﺤﻠﻔﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻭﻛﺎﻥ ﻓﻲ‬
‫ﺍﻟﺠﻴﺶ ‪ ٣٠٠٠‬ﺑﻌﻴﺮ ﻭ‪ ٢٠٠‬ﻓﺮﺱ ﻭ ‪ ٧٠٠‬ﺩﺭﻉ ﻭﻛﺎﻧﺖ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻌﺎﻣﺔ‬
‫ﻓﻲ ﻳﺪ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ﻭﻋﻬﺪﺕ ﻗﻴﺎﺩﺓ ﺍﻟﻔﺮﺳﺎﻥ ﻟﺨﺎﻟﺪ ﺑﻦ‬
‫]‪[4‬‬
‫ﺍﻟﻮﻟﻴﺪ ﻳﻌﺎﻭﻧﻪ ﻋﻜﺮﻣﺔ ﺑﻦ ﺃﺑﻲ ﺟﻬﻞ‪.‬‬

‫ﺗﻤﻜﻦ ﺟﻴﺶ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﻣﻦ ﺗﺤﻘﻴﻖ ﻧﺼﺮ ﻋﺴﻜﺮﻱ ﺑﻮﺍﺳﻄﺔ ﻫﺠﻤﺔ‬

‫ﻣﺮﺗﺪﺓ ﺳﺮﻳﻌﺔ ﺑﻌﺪ ﻧﺼﺮ ﺃﻭﻟﻲ ﻣﺆﻗﺖ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﺍﻧﺸﻐﻞ‬
‫ﺍﻟﺒﻌﺾ ﻣﻨﻬﻢ ﺑﺠﻤﻊ ﺍﻟﻐﻨﺎﺋﻢ ﻭﺗﺮﻙ ﻣﻮﺍﻗﻌﻬﻢ ﺍﻟﺪﻓﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺗﻢ‬
‫ﺍﻟﺘﺨﻄﻴﻂ ﻟﻬﺎ ﻗﺒﻞ ﺍﻟﻤﻌﺮﻛﺔ ﻭﺗﻤﻜﻦ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺟﻴﺶ ﺃﺑﻲ ﺳﻔﻴﺎﻥ‬
‫ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ ﻭﺇﺻﺎﺑﺘﻪ ﻭﺷﺞ ﺃﺣﺪﻫﻢ )ﻭﻫﻮ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺷﻬﺎﺏ( ﺟﺒﻬﺘﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﺳﺘﻄﺎﻉ ﺍﺑﻦ ﻗﻤﺌﺔ ﺍﻟﺤﺎﺭﺛﻲ ﻣﻦ‬
‫ﺇﺻﺎﺑﺖ ﺍﻧﻔﻪ ﺍﻟﺸﺮﻳﻒ‪ .‬ﻳﻌﺘﻘﺪ ﺍﻟﻤﺆﺭﺧﻮﻥ ﺃﻥ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‬
‫ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﻬﺰﻳﻤﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻫﻮ ﻣﻐﺎﺩﺭﺓ ﺍﻟﻤﻮﺍﻗﻊ‬
‫ﺍﻟﺪﻓﺎﻋﻴﺔ ﻣﻦ ﻗﺒﻞ ‪ ٤٠‬ﺭﺍﻣﻴﺎ ﻣﻦ ﺃﺻﻞ ‪ ٥٠‬ﺗﻢ ﻭﺿﻌﻬﻢ ﻋﻠﻰ ﺟﺒﻞ ﻳﻘﻊ‬

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‫ﻋﻠﻰ ﺍﻟﻀﻔﺔ ﺍﻟﺠﻨﻮﺑﻴﺔ ﻣﻦ ﻭﺍﺩﻱ ﻣﻨﺎﺓ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻌﺮﻑ ﺍﻟﻴﻮﻡ ﺑﺠﺒﻞ‬

‫ﺍﻟﺮﻣﺎﺓ ﻭﺍﻹﺷﺎﻋﺔ ﻋﻦ ﻣﻘﺘﻞ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺃﻭ ﺻﺮﺧﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺘﻲ‬
‫ﻛﺎﻥ ﻣﻔﺎﺩﻫﺎ« ﺃﻻ ﺇﻥ ﻣﺤﻤﺪﺍ ﻗﺪ ﻗﺘﻞ‪» [7].‬‬

‫ﺍﻟﺴﻴﺎﺳﺔ ﺑﻌﺪ ﻏﺰﻭﺓ ﺑﺪﺭ‬

‫ﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﻛﺘﺎﺏ "ﺳﻴﺮﺓ ﺭﺳﻮﻝ ﺍﷲ" ﻟﻠﻤﺆﺭﺥ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻓﺈﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ﻣﻜﺚ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ‪ ٧‬ﻟﻴﺎﻝ ﻓﻘﻂ ﺑﻌﺪ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﺣﻴﺚ ﻗﺎﻡ‬
‫ﺑﻐﺰﻭ ﺑﻨﻲ ﺳﻠﻴﻢ‪ .‬ﻭﺣﺴﺐ ﺭﺃﻱ ﺍﻟﻘﻤﻨﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﺣﺮﻭﺏ ﺩﻭﻟﺔ‬
‫ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺗﻌﺪ ﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺤﺎﻭﻟﺔ ﺍﻟﺮﺳﻮﻝ ﺗﻘﻄﻴﻊ ﺃﻭﺻﺎﻝ‬
‫ﺍﻹﻳﻼﻑ ﺍﻟﻘﺮﺷﻲ ﻟﺼﺎﻟﺢ ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺸﻮﺀ ﻭﺗﻢ‬
‫ﺍﺧﺘﻴﺎﺭ ﺑﻨﻲ ﺳﻠﻴﻢ ﺣﺴﺐ ﺭﺃﻱ ﺍﻟﻘﻤﻨﻲ ﻛﺬﻟﻚ ﻛﻮﻧﻬﺎ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ‬
‫ﺍﻟﻜﺒﺮﻯ ﻓﻲ ﺍﻟﺠﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬ﺑﻴﻨﻤﺎ ﺗﺸﻴﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻣﺜﻞ‬
‫]‪[5‬‬
‫ﺃﻥ ﻏﺰﻭﺓ ﺑﻨﻲ ﺳﻠﻴﻢ ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﺗﺤﻀﻴﺮﻫﻢ ﻟﻤﻬﺎﺟﻤﺔ ﺍﻟﻤﺪﻳﻨﺔ‬
‫ﻭﻟﻜﻦ ﺑﻨﻮ ﺳﻠﻴﻢ ﻫﺮﺑﻮﺍ ﻣﻦ ﻣﻀﺎﺭﺑﻬﻢ ﻟﻤﺠﺮﺩ ﺳﻤﺎﻋﻬﻢ ﺑﻘﺪﻭﻡ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺗﺮﻛﻮﺍ ﻭﺭﺍﺀﻫﻢ ‪ ٥٠٠‬ﺑﻌﻴﺮ ﻣﻊ ﺍﻟﺮﻋﺎﺓ ﺣﺴﺐ ﺳﻴﺮﺓ ﺍﻟﺤﻠﺒﻲ‬
‫ﺻﻔﺤﺔ ‪.٤٨٠‬‬

‫ﺑﻌﺪ ﻏﺰﻭﺓ ﺑﻨﻲ ﺳﻠﻴﻢ ﺑﺸﻬﺮ ﺧﺮﺝ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ ﺑﺮﺟﺎﻟﻪ ﻟﺘﺄﺩﻳﺐ‬
‫ﻏﻄﻔﺎﻥ ﻋﻠﻰ ﺣﻠﻔﻬﺎ ﻣﻊ ﺑﻨﻲ ﺳﻠﻴﻢ ﻓﻲ ﺍﻟﻐﺰﻭﺓ ﺍﻟﻤﻌﺮﻭﻓﺔ ﻏﺰﻭﺓ ﺫﻱ‬
‫ﺃﻣﺮ ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺍﻟﺒﻴﻬﻘﻲ ﻓﺈﻥ ﻏﻄﻔﺎﻥ ﻫﺮﺑﺖ ﻛﻤﺎ ﺳﺒﻘﻬﻢ ﺑﻨﻮ‬

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‫ﺳﻠﻴﻢ ﻭﻫﻨﺎﻙ ﻣﺼﺎﺩﺭ ﺗﺸﻴﺮ ﺇﻟﻰ ﺃﻥ "ﺟﻤﻌﺎ ﻣﻦ ﺛﻌﻠﺒﺔ ﻭﻣﺤﺎﺭﺏ ﺑﺬﻱ‬

‫ﺃﻣﺮ ﻗﺪ ﺗﺠﻤﻌﻮﺍ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺼﻴﺒﻮﺍ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ "‬
‫]‪ ،[6‬ﻭﺑﺎﺕ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻳﺸﻜﻠﻮﻥ ﺧﻄﺮﺍ ﺣﻘﻴﻘﻴﺎ ﻋﻠﻰ ﺍﻗﺘﺼﺎﺩ ﻣﻜﺔ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﺴﺮﺍﻳﺎ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻘﻄﻊ ﻃﺮﻳﻖ ﻗﻮﺍﻓﻞ ﻗﺮﻳﺶ ﺍﻟﺘﺠﺎﺭﻳﺔ‬
‫ﻭﻋﻦ ﻃﺮﻳﻖ ﺍﻹﻏﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﻞ ﻹﺟﺒﺎﺭﻫﺎ ﻋﻠﻰ ﻗﻄﻊ ﻣﻮﺍﻻﺗﻬﺎ ﻟﻤﻜﺔ‪.‬‬
‫‪I‬‬
‫ﻭﺣﺴﺐ ﺭﺃﻱ ﺳﻴﺪ ﺍﻟﻘﻤﻨﻲ‬

‫"ﻳﺮﻯ ﺍﻟﻤﺆﺭﺧﻮﻥ ﺃﻥ ﺍﻟﺴﻼﺡ ﺍﻟﺬﻱ ﻓﺎﺽ ﺑﻌﺪ ﺍﻧﺘﺼﺎﺭ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﻭﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﻓﺪﺍﺀ‬
‫ﺍﻷﺳﺮﻯ ﺍﻟﻤﻜﻴﻴﻦ ﺗﺰﺍﻣﻨﺖ ﻣﻊ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﺗﻨﺴﺦ ﻣﺎ ﺳﻠﻒ‬
‫ﻣﻦ ﺁﻳﺎﺕ ﺳﺎﺑﻘﺔ ﻭﻛﺎﻧﺖ ﺍﻵﻳﺎﺕ ﺍﻟﺠﺪﻳﺪﺓ ﺗﺤﻤﻞ ﺭﻭﺣﺎ ﺳﻴﺎﺳﻴﺎ‬
‫ﺟﺪﻳﺪﺍ ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻗﺎﻟﺖ ﺁﻳﺎﺕ ﻣﺎﻗﺒﻞ ﺃﻧﺘﺼﺎﺭ ﺑﺪﺭ‬
‫«ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﺼﺎﺑﺌﻴﻦ ﻣﻦ‬
‫ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻋﻤﻞ ﺻﺎﻟﺤﺎ ﻓﻠﻬﻢ ﺃﺟﺮﻫﻢ ﻋﻨﺪ ﺭﺑﻬﻢ‬
‫ﻭﻻﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻﻫﻢ ﻳﺤﺰﻧﻮﻥ( »ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ( ﺑﻴﻨﻤﺎ ﻧﺼﺖ‬
‫ﺁﻳﺎﺕ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺠﺪﻳﺪﺓ« ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ( »ﺳﻮﺭﺓ‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ( ﻭ«ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﻴﺮ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ »‬
‫(ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ")‬

‫ﻳﻌﺘﻘﺪ ﺑﻌﺾ ﺍﻟﻤﻔﺴﺮﻳﻦ ﺃﻥ ﺗﺤﻠﻴﻞ ﺳﻴﺪ ﺍﻟﻘﻤﻨﻲ ﻣﺸﻜﻮﻙ ﻓﻴﻪ ﻷﻧﻪ‬

‫ﻭﻃﺒﻘﺎﹰ ﻟﻠﻤﻔﺴﺮﻳﻦ ﻓﻤﻦ ﺍﻟﻤﻌﻠﻮﻡ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺍﻟﻤﻨﺴﻮﺥ‬
‫ﻫﻮ ﺍﻷﺣﻜﺎﻡ ﻭﻟﻢ ﻳﻘﻞ ﺃﺣﺪ ﺑﺄﻥ ﺍﻟﺘﻘﺮﻳﺮ ﻳﻨﺴﺦ‪ .‬ﻓﺂﻳﺔ }ﺇﻥ ﺍﻟﺬﻳﻦ‬

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‫ﺁﻣﻨﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ‪ {...‬ﺗﻘﺼﺪ ﻣﻦ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺩﻳﺎﻧﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ‬

‫ﺇﻟﻰ ﻓﺘﺮﺓ ﺍﻟﻨﺒﻲ ﻋﻴﺴﻰ ﺛﻢ ﺍﻟﻨﺼﺎﺭﻯ ﺇﻟﻰ ﻓﺘﺮﺓ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‪.‬‬
‫ﻭﺍﻟﺼﺎﺑﺌﺔ ﻭﻫﻢ ﻣﻮﺣﺪﻭﻥ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﻏﻴﺮ ﻧﺒﻲ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻐﻬﻢ‬
‫ﺩﻋﻮﺓ ﻧﺒﻲ ﺯﻣﺎﻧﻬﻢ[ ﺍﻧﻈﺮ ﺗﻔﺎﺳﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ ﻭﺍﻟﻄﺒﺮﻱ ﻭﺍﻟﻘﺮﻃﺒﻲ‬
‫ﻵﻳﺔ ﺍﻟﻨﺴﺦ‪ :‬ﺍﻟﺒﻘﺮﺓ ‪]١٠٦‬‬

‫ﺣﺪﺛﺖ ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻻﻧﺘﻘﺎﻟﻴﺔ ﺣﺎﺩﺛﺘﻴﻦ ﻣﻬﻤﺘﻴﻦ ﻳﻤﻜﻦ‬

‫ﺍﻋﺘﺒﺎﺭﻫﻤﺎ ﻣﻦ ﺭﻣﻮﺯ ﺑﺪﺍﻳﺔ ﻣﺆﺳﺴﺔ ﺳﻴﺎﺳﻴﺔ ﻣﺮﻛﺰﻳﺔ ﻭﺍﺣﺪﺓ ﺗﺘﺠﺎﻭﺯ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻤﺘﺤﺎﻟﻔﺔ ﺇﻟﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻤﻮﺣﺪﺓ ﻭﻫﺎﺗﺎﻥ ﺍﻟﺤﺎﺩﺛﺘﺎﻥ ﻫﻤﺎ‬
‫ﻣﻘﺘﻞ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﻭﻏﺰﻭﺓ ﺑﻨﻲ ﻗﻴﻨﻘﺎﻉ‪.‬‬

‫ﻏﺰﻭﺓ ﺑﻨﻲ ﻗﻴﻨﻘﺎﻉ‬

‫ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﺑﻦ ﻫﺸﺎﻡ ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻟﻌﺮﺏ‬

‫ﻗﺪﻣﺖ ﺑﺠﻠﺐ ﻟﻬﺎ ﻓﺒﺎﻋﺘﻪ ﺑﺴﻮﻕ ﺑﻦ ﻗﻴﻨﻘﺎﻉ ﻭﺟﻠﺴﺖ ﺇﻟﻰ ﺻﺎﺋﻎ ﺑﻬﺎ‬
‫ﻓﺠﻌﻠﻮﺍ ﻳﺮﻳﺪﻭﻧﻬﺎ ﻋﻠﻰ ﻛﺸﻒ ﻭﺟﻬﻬﺎ ﻓﺄﺑﺖ ﻓﻌﻤﺪ ﺍﻟﺼﺎﺋﻎ ﺇﻟﻰ‬
‫ﻃﺮﻑ ﺛﻮﺑﻬﺎ ﻓﻌﻘﺪﻩ ﺇﻟﻰ ﻇﻬﺮﻫﺎ ﻓﻠﻤﺎ ﻗﺎﻣﺖ ﺍﻧﻜﺸﻔﺖ ﺳﻮﺀﺗﻬﺎ‬
‫ﻓﻀﺤﻜﻮﺍ ﺑﻬﺎ ﻓﺼﺎﺣﺖ ﻓﻮﺛﺐ ﺭﺟﻞ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺍﻟﺼﺎﺋﻎ ﻓﻘﺘﻠﻪ‬
‫ﻭﻛﺎﻥ ﻳﻬﻮﺩﻳﺎ ﻭﺷﺪﺕ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﻓﻘﺘﻠﻮﻩ ﻓﺎﺻﺘﺮﺥ ﺃﻫﻞ‬
‫ﺍﻟﻤﺴﻠﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻓﻐﻀﺐ ﺍﻟﻤﺴﻤﻠﻮﻥ ﻓﻮﻗﻊ ﺍﻟﺸﺮ ﺑﻴﻨﻬﻢ‬
‫]‪[7‬‬
‫ﻭﺑﻴﻦ ﺑﻨﻲ ﻗﻴﻨﻘﺎﻉ‬

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‫ﻭﻛﺎﻥ ﻣﻦ ﺣﺪﻳﺜﻬﻢ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻤﻌﻬﻢ ﻓﻲ‬

‫ﺳﻮﻗﻬﻢ ﺛﻢ ﻗﺎﻝ« ‪:‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻴﻬﻮﺩ ﺍﺣﺬﺭﻭﺍ ﻣﻦ ﺍﷲ ﻣﺜﻞ ﻣﺎ ﻧﺰﻝ‬
‫ﺑﻘﺮﻳﺶ ﻣﻦ ﺍﻟﻨﻘﻤﺔ‪ ،‬ﻭﺃﺳﻠﻤﻮﺍ ﻓﺈﻧﻜﻢ ﻗﺪ ﻋﺮﻓﺘﻢ ﺃﻧﻲ ﻧﺒﻲ ﻣﺮﺳﻞ‪،‬‬
‫ﺗﺠﺪﻭﻥ ﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺑﻜﻢ ﻭﻋﻬﺪ ﺍﷲ ﺇﻟﻴﻜﻢ »‪.‬ﻓﻘﺎﻟﻮﺍ« ‪:‬ﻳﺎ ﻣﺤﻤﺪ‬
‫ﺇﻧﻚ ﺗﺮﻯ ﺃﻧﺎ ﻗﻮﻣﻚ‪ ،‬ﻻ ﻳﻐﺮﻧﻚ ﺃﻧﻚ ﻟﻘﻴﺖ ﻗﻮﻣﺎﹰ ﻻ ﻋﻠﻢ ﻟﻬﻢ ﺑﺎﻟﺤﺮﺏ‬
‫ﻓﺄﺻﺒﺖ ﻣﻨﻬﻢ ﻓﺮﺻﺔ‪ ،‬ﺃﻣﺎ ﻭﺍﷲ ﻟﺌﻦ ﺣﺎﺭﺑﻨﺎﻙ ﻟﺘﻌﻠﻤﻦ ﺃﻧﺎ ﻧﺤﻦ‬
‫ﺍﻟﻨﺎﺱ»‪.‬‬
‫ﻭﺑﻌﺪﻫﺎ ﻟﺠﺄ ﺍﻟﻴﻬﻮﺩ ﺇﻟﻰ ﺣﺼﻮﻧﻬﻢ ﻳﻘﺎﺗﻠﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻓﻔﺮﺽ ﺍﻟﺮﺳﻮﻝ‬
‫)ﺻﻠّﹶﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻋﻠﻴﻬﻢ ﺍﻟﺤﺼﺎﺭ‪ ،‬ﻭﺃﺣﻜﻤﻪ ﺧﻤﺲ ﻋﺸﺮﺓ ﻟﻴﻠﺔ‬
‫ﺣﺘﻰ ﺍﺿﻄﺮﻭﺍ ﺇﻟﻰ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﺭﺿﻮﺍ ﺑﻤﺎ ﻳﺼﻨﻌﻪ ﺭﺳﻮﻝ ﺍﷲ ﻓﻲ‬
‫ﺭﻗﺎﺑﻬﻢ ﻭﻧﺴﺎﺋﻬﻢ ﻭﺫﺭﻳﺘﻬﻢ‪ ،‬ﻓﺄﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﻣﻦ‬
‫ﺍﻟﻤﺪﻳﻨﺔ‪ .‬ﻓﺮﺣﻠﻮﺍ ﺇﻟﻰ ﺃﺫﺭﻋﺎﺕ ﺑﺎﻟﺸﺎﻡ ﻭﻟﻢ ﻳﺒﻘﹶﻮﺍ ﻫﻨﺎﻙ ﻃﻮﻳﻼﹰ ﺣﺘﻰ‬
‫ﻫﻠﻚ ﺃﻛﺜﺮﻫﻢ‪.‬‬

‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺍﻟﻐﺰﺍﻟﻲ " ‪:‬ﻣﺎ ﻣﻌﻨﻰ ﺃﻥ ﻳﻐﻀﺐ ﺍﻟﻴﻬﻮﺩ‬

‫ﺍﻟﻤﻮﺣﺪﻭﻥ ‪-‬ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ‪ -‬ﻣﻦ ﺍﻧﺘﺼﺎﺭ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺸﺮﻙ؟ ﻭﺑﻢ‬
‫ﻳﻔﺴﺮ ﺣﻨﻮﻫﻢ ﻋﻠﻰ ﺍﻟﻘﺘﻠﻰ ﻣﻦ ﻋﺒﺪﺓ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﺳﻌﻴﻬﻢ ﺍﻟﺤﺜﻴﺚ‬
‫ﻟﺘﻐﻠﻴﺐ ﻛﻔﺔ ﺍﻟﻮﺛﻨﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺠﺪﻳﺪ؟؟ ﺇﻥ‬
‫ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻮﺣﻴﺪ ﻟﻬﺬﺍ ﺍﻟﻤﻮﻗﻒ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺍﻧﻘﻄﻌﺖ ﺻﻼﺗﻬﻢ‬
‫ﺑﻤﻌﻨﻰ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻥ ﺳﻠﻮﻛﻬﻢ ﺍﻟﻌﺎﻡ ﻻ ﻳﺮﺗﺒﻂ ﺑﻤﺎ ﻟﺪﻳﻬﻢ ﻣﻦ ﺗﺮﺍﺙ‬
‫ﺳﻤﺎﻭﻱ‪ ،‬ﻭﺃﻧﻬﻢ ﻻ ﻳﻜﺘﺮﺛﻮﻥ ﺑﻤﺎ ﻳﻘﺘﺮﺏ ﻣﻦ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻭ‬

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‫ﺃﺣﻜﺎﻡ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻷﻥ ﻫﺬﻩ ﻭﺗﻠﻚ ﻣﺆﺧﺮﺓ ﺃﻣﺎﻡ ﺷﻬﻮﺍﺗﻬﻢ ﺍﻟﻐﺎﻟﺒﺔ‬

‫ﻭﺃﺛﺮﺗﻬﻢ ﺍﻟﻼﺯﺑﺔ‪ .‬ﻭﻣﻦ ﺛﹶﻢّ‪ ‬ﺷﻜﻚ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﻗﻴﻤﺔ ﺍﻹﻳﻤﺎﻥ‬
‫ﺍﻟﺬﻱ ﻳﺪ‪ّ‬ﻋﻴﻪ ﺍﻟﻘﻮﻡ‪} :‬ﻭ‪‬ﺇِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻬ‪ ‬ﻢ ﺁﻣِﻨ‪‬ﻮﺍ ﺑِﻤ‪‬ﺎ ﺃﹶﻧﺰ‪‬ﻝﹶ ﺍﻟﻠّﹶﻪ‪ ‬ﻗﹶﺎﻟﹸﻮﺍ‬
‫ﻥ ﺑِﻤ‪‬ﺎ ﻭ‪‬ﺭ‪‬ﺍﺀَﻩ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺍ ﹾﻟﺤ‪‬ﻖّ‪ ‬ﻣ‪‬ﺼ‪‬ﺪِّﻗﹰﺎ ﻟِﻤ‪‬ﺎ‬
‫ﻜﻔﹸﺮ‪‬ﻭ ﹶ‬
‫ﻧ‪ ‬ﺆﻣِﻦ‪ ‬ﺑِﻤ‪‬ﺎ ﺃﹸﻧﺰِﻝﹶ ﻋ‪‬ﻠﹶ ‪‬ﻴﻨ‪‬ﺎ ﻭ‪‬ﻳ‪ ‬ﹾ‬
‫ﺪ‬
‫ﻥ ﻛﹸﻨﺘ‪ ‬ﻢ ﻣ‪ ‬ﺆﻣِﻨِﻴﻦ‪ ‬ﻭ‪‬ﻟﹶ ﹶﻘ ‪‬‬
‫ﻦ ﹶﻗ ‪‬ﺒﻞﹸ ﺇِ ﹾ‬
‫ﻣ‪‬ﻌ‪‬ﻬ‪ ‬ﻢ ﻗﹸ ﹾﻞ ﻓﹶﻠِﻢ‪ ‬ﺗ‪ ‬ﹾﻘ‪‬ﺘﻠﹸﻮﻥﹶ ﺃﹶ ‪‬ﻧﺒِﻴ‪‬ﺎﺀَ ﺍﻟﻠّﹶﻪِ ﻣِ ‪‬‬
‫ﻦ ﺑ‪ ‬ﻌﺪِﻩِ ﻭ‪‬ﺃﹶ ‪‬ﻧﺘ‪ ‬ﻢ‬
‫ﺬﺗ‪ ‬ﻢ ﺍ ﹾﻟﻌِ ‪‬ﺠﻞﹶ ﻣِ ‪‬‬
‫ﺟ‪‬ﺎﺀَﻛﹸ ‪‬ﻢ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑِﺎ ﹾﻟﺒ‪‬ﻴِّﻨ‪‬ﺎﺕِ ﺛﹸﻢّ‪ ‬ﺍﺗّ‪‬ﺨ‪ ‬ﹾ‬
‫ﻇﹶﺎﻟِﻤ‪‬ﻮﻥﹶ‪ .{...‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻃﻮﺍﺋﻒ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺘﻲ ﻋﺎﺷﺖ ﺑﻴﻦ‬
‫ﺍﻟﻌﺮﺏ ﻛﺎﻧﺖ ﻋﺼﺎﺑﺎﺕ ﻣﻦ ﺍﻟﻤﺮﺗﺰﻗﺔ ﺍﺗﺨﺬﺕ ﺍﻟﺪﻳﻦ ﺗﻌﻠﻴﻘﺎﹰ ﻟﻤﻄﺎﻣﻊ‬
‫ﺍﻗﺘﺼﺎﺩﻳﺔ ﺑﻌﻴﺪﺓ ﺍﻟﻤﺪﻯ‪ ،‬ﻓﻠﻤﺎ ﺗﻮﻫﻤﺖ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﻄﺎﻣﻊ ﻣﻬﺪﺩﺓ‬
‫ﺑﺎﻟﺰﻭﺍﻝ ﻇﻬﺮ ﺍﻟﻜﻔﺮ ﺍﻟﻤﺨﺒﻮﺀ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻛﻔﺮ ﺑﺎﷲ ﻭﺳﺎﺋﺮ ﺍﻟﻤﺮﺳﻠﻴﻦ‪.‬‬
‫ﻭﻟﻢ ﻳﻌﺮﻑ ﺃﻭﻟﺌﻚ ﺷﺮﻓﺎﹰ ﻓﻲ ﺣﺮﺏ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻢ ﻳﻘﻔﻬﻢ ﺣﺪ ﺃﻭ ﻋﻬﺪ‬
‫ﻓﻲ ﺍﻟﻜﻴﺪ ﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﺇﺟﻼﺋﻬﻢ ﻭﺗﻨﻈﻴﻒ ﺍﻷﺭﺽ ﻣﻨﻬﻢ"‪.‬‬

‫ﻭﺣﺴﺐ ﺍﻟﺴﻴﺪ ﺍﻟﻘﻤﻨﻲ‪" :‬ﻳﻌﺘﺒﺮ ﺍﻟﺒﻌﺾ ﺃﻥ ﻣﻘﺘﻞ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ‬

‫ﺍﻟﺸﺎﻋﺮ ﺍﻟﻴﻬﻮﺩﻱ ﻣﺜﺎﻻ ﻋﻠﻰ ﻣﻮﻗﻒ ﺑﺎﺗﺮ ﻟﻜﻞ ﻟﻮﻥ ﻣﻦ ﺍﻟﻤﻌﺎﺭﺿﺔ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻨﻮﺍﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ‪1 ".‬ﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻟﺴﻴﺪ ﺍﻟﻘﻤﻨﻲ ﻣﺸﻜﻮﻙ ﻓﻲ ﻭﺍﻗﻌﻴﺘﻪ ﻷﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﺃﻭﺭﺩﺕ ﺃﻥ ﺳﺒﺐ ﻗﺘﻞ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﻫﻮ‬
‫ﺗﺤﺮﻳﻀﻪ ﻗﺮﻳﺶ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺗﺸﺒﻴﺒﻪ ﺑﻨﺴﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫)ﺍﻟﺘﺸﻬﻴﺮ ﺑﺸﻜﻞ ﻓﺎﺿﺢ( ﺩﻭﻥ ﺃﻥ ﺗﻮﺭﺩ ﺃﻥ ﺳﺒﺐ ﺍﻟﻘﺘﻞ ﻫﻮ ﻣﺠﺮﺩ‬
‫ﺍﻟﻤﻌﺎﺭﺿﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬

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‫ﻣﻘﺘﻞ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ‬

‫ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﺳﺎﻓﺮ ﺇﻟﻰ ﻣﻜﺔ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ﻳﻮﺍﺳﻲ ﻣﺸﺮﻛﻴﻬﺎ‬

‫ﺍﻟﻤﻬﺰﻭﻣﻴﻦ ﻓﻲ ﺑﺪﺭ‪ ،‬ﻭﻳﺤﺮﺿﻬﻢ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺛﺄﺭﻫﻢ ﻣﻦ ﻣﺤﻤﺪ‬
‫)ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺻﺤﺎﺑﺘﻪ‪ ،‬ﻭﻗﺪ ﺳﺄﻟﻪ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‪ :‬ﺃﻧﺎﺷﺪﻙ‬
‫ﺍﷲ‪ ،‬ﺃﺩﻳﻨﻨﺎ ﺃﺣﺐ ﺇﻟﻰ ﺍﷲ ﺃﻡ ﺩﻳﻦ ﻣﺤﻤﺪ ﻭﺃﺻﺤﺎﺑﻪ؟ ﻗﺎﻝ ﻟﻪ ﻛﻌﺐ‪:‬‬
‫ﺃﻧﺘﻢ ﺃﻫﺪﻯ ﻣﻨﻪ ﺳﺒﻴﻼﹰ!! ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪} :‬ﺃﹶﻟﹶ ‪‬ﻢ ﺗ‪‬ﺮ‪ ‬ﺇِﻟﹶﻰ‬
‫ﻦ ﺍ ﹾﻟﻜِﺘ‪‬ﺎﺏِ ﻳ‪ ‬ﺆﻣِﻨ‪‬ﻮﻥﹶ ﺑِﺎ ﹾﻟﺠِ ‪‬ﺒﺖِ ﻭ‪‬ﺍﻟ ﹶﻄّﺎﻏﹸﻮﺕِ‬
‫ﺍﻟّﹶﺬِﻳﻦ‪ ‬ﺃﹸﻭﺗ‪‬ﻮﺍ ﻧ‪‬ﺼِﻴﺒ‪‬ﺎ ﻣِ ‪‬‬
‫ﻦ ﺍﻟّﹶﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺳ‪‬ﺒِﻴﻠﹰﺎ‪}.‬‬
‫ﻭ‪‬ﻳ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ ِﻟﻠّﹶﺬِﻳﻦ‪ ‬ﻛﹶﻔﹶﺮ‪‬ﻭﺍ ﻫ‪‬ﺆ‪‬ﻟﹶﺎﺀِ ﺃﹶ ‪‬ﻫﺪ‪‬ﻯ ﻣِ ‪‬‬

‫ﻭﻗﺪ ﺻﺎﻍ ﻗﺼﺎﺋﺪ ﺍﻟﻐﺰﻝ ﻓﻲ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻤﺴﻠﻤﺎﺕ‪...‬ﻓﻐﻀﺐ‬

‫ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﻓﺄﻫﺪﺭ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺩﻣﻪ‪.‬‬

‫ﻳﺮﻯ ﺳﻴﺪ ﺍﻟﻘﻤﻨﻲ ﺃﻥ ﺍﺑﻦ ﺍﻷﺷﺮﻑ ﻛﺎﻥ ﻣﺘﻌﺎﻃﻔﺎ ﻣﻊ ﺣﺰﻥ ﻗﺮﻳﺶ‬

‫ﺑﻌﺪ ﻫﺰﻳﻤﺘﻬﻢ ﻓﻲ ﻣﻌﺮﻛﺔ ﺑﺪﺭ‪ .‬ﻓﻘﺎﻝ ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺳﻴﺮﺓ ﺍﺑﻦ‬
‫ﻫﺸﺎﻡ‪:‬‬

‫ﻃﺤﻨﺖ‬
‫ﻭﻟﻤﺜﻞ‬
‫ﺭﺣﻰ‬
‫ﺑﺪﺭ‬
‫ﺑﺪﺭ‬
‫ﺗﺴﺘﻬﻞ‬
‫ﻟﻤﻬﻠﻚ‬
‫ﻭﺗﺪﻣﻊ‬
‫ﺃﻫﻠﻪ‬
‫ﻗﺘﻠﺖ‬ ‫ﻻ‬

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‫ﺳﺮﺍﺓ‬ ‫ﺗﺒﻌﺪﻭﺍ‬
‫ﺍﻟﻨﺎﺱ‬ ‫ﺇﻥ‬
‫ﺣﻮﻝ‬ ‫ﺍﻟﻤﻠﻮﻙ‬
‫ﺣﻴﺎﺿﻬﻢ‬ ‫ﺗﺼﺮﻉ‬
‫ﻛﻢ‬
‫ﺫﻱ‬
‫ﻗﺪ‬
‫ﺑﻬﺠﺔ‬
‫ﺃﺻﻴﺐ‬
‫ﻳﺄﻭﻱ‬
‫ﺑﻪ ﻣﻦ‬
‫ﺇﻟﻴﻪ‬
‫ﺃﺑﻴﺾ‬
‫ﺍﻟﻀﻴﻊ‬
‫ﻣﺎﺟﺪ‬
‫ﻃﻠﻖ‬ ‫ﺣﻤﺎﻝ‬
‫ﺍﻟﻴﺪﻳﻦ‬ ‫ﺃﺛﻘﺎﻝ‬
‫ﺇﺫﺍ‬ ‫ﻳﺴﻮﺩ‬
‫ﺍﻟﻜﻮﺍﻛﺐ‬ ‫ﻭﻳﺮ‬
‫ﺃﺧﻠﻔﺖ‬ ‫ﺑﻊ‬
‫ﺇﻥ ﺍﺑﻦ‬
‫ﻭﻳﻘﻮﻝ‬
‫ﺍﻷﺷﺮﻑ‬
‫ﺃﻗﻮﺍﻡ‬
‫ﻇﻞ‬
‫ﺃﺳﺮ‬
‫ﻛﻌﺒﺎ‬
‫ﺑﺴﺨﻄﻬﻢ‬
‫ﻳﺠﺰﻉ‬
‫ﺻﺪﻗﻮﺍ‬ ‫ﻇﻠﺖ‬
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‫ﻓﻠﻴﺖ‬ ‫ﺗﺴﻮﺥ‬
‫ﺍﻷﺭﺽ‬ ‫ﺑﺄﻫﻠﻬﺎ‬
‫ﺳﺎﻋﺔ‬ ‫ﻭﺗﺼﺪﻉ‬
‫ﻗﺘﻠﻮﺍ‬

‫‪...‬ﺇﻟﻰ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬

‫ﻧﺒﺌﺖ‬ ‫ﻓﻲ‬
‫ﺃﻥ‬ ‫ﺍﻟﻨﺎﺱ‬
‫ﺍﻟﺤﺎﺭﺙ‬ ‫ﻳﺒﻨﻲ‬
‫ﺑﻦ‬ ‫ﺍﻟﺼﺎﻟﺤﺎﺕ‬
‫ﻫﺸﺎﻣﻬﻢ‬ ‫ﻭﻳﺠﻤﻊ‬
‫ﻳﺤﻤﻰ‬
‫ﻟﻴﺰﻭﺭ‬ ‫ﻋﻠﻰ‬
‫ﻳﺜﺮﺏ‬ ‫ﺍﻟﺤﺴﺐ‬
‫ﺑﺎﻟﺠﻤﻮﻉ‬ ‫ﺍﻟﻜﺮ‬
‫ﻭﺇﻧﻤﺎ‬ ‫ﻳﻢ‬
‫ﺍﻷﺭﻭﻉ‬

‫ﻭﻳﻌﺘﺒﺮ ﺍﻟﺒﻌﺾ ﺍﻟﺒﻴﺘﻴﻦ ﺍﻷﺧﻴﺮﻳﻦ ﻓﻲ ﻏﺎﻳﺔ ﺍﻟﺨﻄﻮﺭﺓ ﻟﻤﺎ ﻓﻴﻬﺎ ﻣﻦ‬

‫ﺗﺤﺮﻳﺾ ﻟﻠﺤﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﻭﻗﺮﻳﺶ ﻋﻠﻰ ﻏﺰﻭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻳﺮﻭﻱ ﺍﺑﻦ‬
‫ﻛﺜﻴﺮ ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻫﺘﻒ ﻗﺎﺋﻼ »ﻣﻦ ﻟﻲ ﺑﺎﺑﻦ‬
‫ﺍﻷﺷﺮﻑ؟« ﻓﻨﻬﺾ ﻣﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬
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‫[ﻋﺪﻝ ]ﻗﺒﻞ ﺍﻟﻤﻌﺮﻛﺔ‬

‫ﺻﻮﺭﺓ ﻟﻐﺎﺭ ﺟﺒﻞ ﺃﺣﺪ‬

‫ﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺍﺑﻦ ﻛﺜﻴﺮ ﻟﻤﺎ ﺭﺟﻌﺖ ﻗﻮﺍﺕ ﻗﺮﻳﺶ ﺇﻟﻰ ﻣﻜﺔ ﺑﻌﺪ‬
‫ﻫﺰﻳﻤﺔ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﻣﺸﻰ ﺭﺟﺎﻝ ﻣﻦ ﻗﺮﻳﺶ ﻣﻤﻦ ﻗﺘﻞ ﺁﺑﺎﺅﻫﻢ ﺃﻭ‬
‫ﺃﺑﻨﺎﺅﻫﻢ ﺃﻭ ﺇﺧﻮﺗﻬﻢ ﻓﻜﻠﻤﻮﺍ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺍﻟﺬﻱ ﺗﻤﻜﻦ ﻣﻦ ﺇﻧﻘﺎﺫ‬
‫ﻗﺎﻓﻠﺔ ﻗﺮﻳﺶ ﻓﻘﺎﻟﻮﺍ ﻟﻪ« ﺇﻥ ﻣﺤﻤﺪﺍ ﻗﺪ ﻭﺗﺮﻛﻢ ﻭﻗﺘﻞ ﺧﻴﺎﺭﻛﻢ‬
‫ﻓﺄﻋﻴﻨﻮﻧﺎ ﺑﻬﺬﺍ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺣﺮﺑﻪ ﻟﻌﻠﻨﺎ ﻧﺪﺭﻙ ﻣﻨﻪ ﺛﺄﺭﺍ ‪».‬ﺑﻌﺪ ﺳﻨﺔ‬
‫ﺍﺳﺘﻄﺎﻋﺖ ﻣﻜﺔ ﺃﻥ ﺗﺠﻤﻊ ‪ ٣٠٠٠‬ﻣﻘﺎﺗﻞ ﻣﻦ ﻗﺮﻳﺶ ﻭﺍﻟﺤﻠﻔﺎﺀ ﻭﺍﻷﺣﺎﺑﻴﺶ‬
‫ﻭﻭﺻﻞ ﺍﻟﺠﻴﺶ ﺇﻟﻰ ﺟﺒﻞ ﺃﺣﺪ ﻓﻲ ﻣﻜﺎﻥ ﻳﻘﺎﻝ ﻟﻪ ﻋﻴﻨﻴﻦ ﻓﻌﺴﻜﺮ‬
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‫ﻫﻨﺎﻙ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺷﻬﺮ ﺷﻮﺍﻝ ﺳﻨﺔ ﺛﻼﺙ ﻣﻦ ﺍﻟﻬﺠﺮﺓ‪،‬‬

‫ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺳﻴﺮﺓ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺤﻠﺒﻲ ﻓﺈﻥ ﻋﻢ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﺒﺎﺱ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺃﺭﺳﻞ ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻬﺎ ﺟﻤﻴﻊ ﺗﻔﺎﺻﻴﻞ‬
‫ﺍﻟﺠﻴﺶ ﻭﻻ ﻳﻌﺮﻑ ﻣﺪﻯ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻜﻮﻧﻬﺎ ﻣﺴﺘﻨﺪﺓ ﻋﻠﻰ‬
‫ﺳﻴﺮﺓ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺬﻱ ﻛﺘﺐ ﻓﻲ ﻋﻬﺪ ﺍﻟﻌﺒﺎﺳﻴﻴﻦ ﺍﻟﺬﻳﻦ ﻛﺎﻥ‬
‫ﻟﻬﻢ ﺧﻼﻓﺎﺕ ﻣﻊ ﻣﻦ ﺳﺒﻘﻬﻢ ﻣﻦ ﺍﻷﻣﻮﻳﻴﻦ‪.‬‬

‫ﻟﻤﺎ ﺑﻠﻐﺖ ﺍﻷﻧﺒﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﺮﺡ ﺑﻌﻀﻬﻢ ﻭﺧﺎﺻﺔ ﻣﻦ ﻟﻢ ﻳﺨﺮﺝ ﻣﻨﻬﻢ‬

‫ﺇﻟﻰ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﻭﻟﻢ ﻳﺼﺐ ﻣﻐﻨﻤﺎ ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺳﻴﺮﺓ ﺍﺑﻦ ﻫﺸﺎﻡ‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻓﺎﺗﺘﻬﻢ ﺑﺪﺭ« ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺧﺮﺝ‬
‫ﺑﻨﺎ ﺇﻟﻰ ﺃﻋﺪﺍﺋﻨﺎ ﻻ ﻳﺮﻭﻥ ﺇﻧﺎ ﺟﺒﻨﺎ ﻋﻨﻬﻢ ﻭﺿﻌﻔﻨﺎ »ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ‬
‫ﻧﻔﺲ ﺍﻟﻤﺼﺪﺭ ﻓﺈﻥ ﺍﻷﻧﺼﺎﺭ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺑﻲ ﺑﻦ ﺳﻠﻮﻝ ﻛﺎﻧﻮﺍ‬
‫ﻳﺮﻏﺒﻮﻥ ﺑﺎﻟﺒﻘﺎﺀ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻣﻄﺎﺑﻘﺎ‬
‫ﻟﺮﺃﻱ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ ﺍﻟﺬﻱ ﻓﻀﻞ ﺃﻻ ﻳﺨﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ﺑﻞ‬
‫ﻳﺘﺤﺼﻨﻮﺍ ﺑﻬﺎ ﺣﻴﺚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻭﺣﺴﺐ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﺧﺒﺮ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻦ ﺭﺅﻳﺎ ﺭﺃﻫﺎ ﻗﺎﻝ« ‪:‬ﺇﻧﻲ ﻗﺪ ﺭﺃﻳﺖ ﻭﺍﷲ ﺧﻴﺮ‪‬ﺍ‪ ،‬ﺭﺃﻳﺖ‬
‫ﺑﻘﺮ‪‬ﺍ ﺗﺬﺑﺢ‪ ،‬ﻭﺭﺃﻳﺖ ﻓﻲ ﺫﺑﺎﺏ ﺳﻴﻔﻲ ﺛﻠﻤ‪‬ﺎ‪ ،‬ﻭﺭﺃﻳﺖ ﺃﻧﻲ ﺃﺩﺧﻠﺖ‬
‫ﻓﻲ ﺩﺭﻉ ﺣﺼﻴﻨﺔ »ﻭﺗﺄﻭﻝ ﺍﻟﺒﻘﺮ ﺑﻨﻔﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻳﻘﺘﻠﻮﻥ‪ ،‬ﻭﺗﺄﻭﻝ‬
‫ﺍﻟﺜﻠﻤﺔ ﻓﻲ ﺳﻴﻔﻪ ﺑﺮﺟﻞ ﻳﺼﺎﺏ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﻭﺗﺄﻭﻝ ﺍﻟﺪﺭﻉ ﺑﺎﻟﻤﺪﻳﻨﺔ‬
‫]‪[8‬‬

‫ﻭﺗﺤﺖ ﺿﻐﻂ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺪﺍﻋﻲ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﻗﺮﻳﺶ ﻭﻓﻲ‬

‫ﻣﻘﺪﻣﺘﻬﻢ ﺣﻤﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻗﺎﻡ ﺍﻟﺮﺳﻮﻝ ﺑﻠﺒﺲ ﻣﻼﺑﺲ ﺍﻟﺤﺮﺏ‬
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‫ﻭﺧﺮﺝ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﻟﻜﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺑﻲ ﺑﻦ ﺳﻠﻮﻝ ﻭﻫﻮ ﺳﻴﺪ‬

‫ﺍﻟﺨﺰﺭﺝ ﻭﺭﺋﻴﺲ ﻣﻦ ﺃﺳﻤﺎﻫﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻤﻨﺎﻓﻘﻴﻦ ﻗﺮﺭ ﺃﻥ ﻳﻌﻮﺩ‬
‫ﺑﺄﺗﺒﺎﻋﻪ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻛﺎﻧﻮﺍ ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺳﻴﺮﺓ ﺍﻟﺤﻠﺒﻲ ‪٣٠٠‬‬
‫ﻣﻘﺎﺗﻞ ﻭﻧﺎﺩﺍﻫﻢ ﺑﻘﻮﻟﻪ« ﺍﺭﺟﻌﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻋﺼﺎﻧﻲ ﻭﺃﻃﺎﻉ‬
‫ﺍﻟﻮﻟﺪﺍﻥ ﻭﻣﺎ ﻧﺪﺭﻱ ﻋﻼﻡ ﻧﻘﺘﻞ ﺃﻧﻔﺴﻨﺎ ﻫﺎ ﻫﻨﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ‪».‬ﺃﺩﺭﻙ‬
‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﻟﺸﻌﺐ ﻣﻦ ﺟﺒﻞ ﺃﺣﺪ‪ ،‬ﻓﻌﺴﻜﺮ ﺍﻟﺠﻴﺶ ﻣﺴﺘﻘﺒﻼﹰ ﺍﻟﻤﺪﻳﻨﺔ‬
‫ﻭﺟﺎﻋﻼﹰ ﻇﻬﺮﻩ ﺇﻟﻰ ﻫﻀﺎﺏ ﺟﺒﻞ ﺃﺣﺪ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﻟﺮﺳﻮﻝ ﻓﺼﻴﻠﺔ ﻣﻦ‬
‫ﺍﻟﺮﻣﺎﺓ ﺍﻟﻤﺎﻫﺮﻳﻦ ﻗﻮﺍﻣﻬﺎ ﺧﻤﺴﻮﻥ ﻣﻘﺎﺗﻼﹰ ﻭﺟﻌﻞ ﻗﺎﺋﺪﻫﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺟﺒﻴﺮ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﺘﻤﺮﻛﺰ ﻋﻠﻰ ﺟﺒﻞ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻀﻔﺔ‬
‫ﺍﻟﺠﻨﻮﺑﻴﺔ ﻣﻦ ﻭﺍﺩﻱ ﻣﻨﺎﺓ ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺍﻟﺒﺨﺎﺭﻱ ﻓﺈﻥ ﺍﻟﺮﺳﻮﻝ ﻗﺎﻝ‬
‫ﻟﻬﻢ« ﺇﻥ ﺭﺃﻳﺘﻤﻮﻧﺎ ﺗﺨﻄﻔﻨﺎ ﺍﻟﻄﻴﺮ ﻓﻼ ﺗﺒﺮﺣﻮﺍ ﻣﻜﺎﻧﻜﻢ ﻫﺬﺍ ﺣﺘﻰ‬
‫ﺃﺭﺳﻞ ﺇﻟﻴﻜﻢ‪ ،‬ﻭﺇﻥ ﺭﺃﻳﺘﻤﻮﻧﺎ ﻫﺰﻣﻨﺎ ﺍﻟﻘﻮﻡ ﻭﻭﻃﺄﻧﺎﻫﻢ ﻓﻼ ﺗﺒﺮﺣﻮﺍ‬
‫ﺣﺘﻰ ﺃﺭﺳﻞ ﺇﻟﻴﻜﻢ‪».‬‬

‫ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﻓﻲ ﻛﺘﺎﺏ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺟﺒﻴﺮ ﺑﻦ ﻣﻄﻌﻢ ﺍﻟﺬﻱ‬

‫ﻛﺎﻥ ﻟﻪ ﻋﺒﺪ ﺣﺒﺸﻲ ﻳﺴﻤﻰ "ﻭﺣﺸﻴﺎ" ﻭﻛﺎﻥ ﻣﺎﻫﺮﺍ ﻓﻲ ﻗﺬﻑ ﺍﻟﺮﻣﺢ‬
‫ﻭﻭﻋﺪﻩ ﺟﺒﻴﺮ ﺑﻌﺘﻖ ﺭﻗﺒﺘﻪ ﺇﻥ ﻗﺘﻞ ﺣﻤﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻭﺍﺳﺘﻨﺎﺩﺍ‬
‫ﺇﻟﻰ ﺍﺑﻦ ﻫﺸﺎﻡ ﻓﺈﻥ ﻫﻨﺪ ﺑﻨﺖ ﻋﺘﺒﺔ ﻛﻠﻤﺎ ﻣﺮﺕ ﺑﻮﺣﺸﻲ ﺃﻭ ﻣﺮ ﺑﻬﺎ‪،‬‬
‫ﻗﺎﻟﺖ "ﻭﻳﻬﺎ ﺃﺑﺎ ﺩﺳﻤﺔ ﺍﺷﻒ ﻭﺍﺳﺘﺸﻒ" ﻭﻛﺎﻥ ﻭﺣﺸﻲ ﻳﻜﻨﻰ ﺑﺄﺑﻲ‬
‫ﺩﺳﻤﺔ‬
‫]‪[9‬‬

‫[ﻋﺪﻝ ]ﻭﻗﺎﺋﻊ ﺍﻟﻤﻌﺮﻛﺔ‬

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‫ﺧﺮﻳﻄﺔ ﺍﻟﻤﻌﺮﻛﺔ‪ ،‬ﻻﺣﻆ ﺗﺨﻄﻴﻂ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻤﺴﺘﻤﺮ‬

‫ﻋﻨﺪﻣﺎ ﺗﻘﺎﺭﺏ ﺍﻟﺠﻤﻌﺎﻥ ﻭﻗﻒ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻳﻨﺎﺩﻱ ﺃﻫﻞ ﻳﺜﺮﺏ ﺑﻌﺪﻡ‬
‫ﺭﻏﺒﺔ ﻣﻜﺔ ﻓﻲ ﻗﺘﺎﻝ ﻳﺜﺮﺏ ﻭﺍﺳﺘﻨﺎﺩﺍﹰ ﺇﻟﻰ ﺳﻴﺮﺓ ﺍﻟﺤﻠﺒﻲ ﻓﺈﻥ ﻋﺮﺽ‬
‫ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻗﻮﺑﻞ ﺑﺎﻻﺳﺘﻨﻜﺎﺭ ﻭﺍﻟﺸﺘﺎﺋﻢ ﻭﻫﻨﺎ ﻗﺎﻣﺖ ﺯﻭﺟﺘﻪ ﻫﻨﺪ ﺑﻨﺖ‬
‫ﻋﺘﺒﺔ ﻣﻊ ﻧﺴﺎﺀ ﻣﻜﺔ ﻳﻀﺮﺑﻦ ﺍﻟﺪﻓﻮﻑ ﻭﻳﻐﻨﻴﻦ‪ :‬ﻧﺤﻦ ﺑﻨﺎﺕ ﻃﺎﺭﻕ ***‬
‫ﻧﻤﺸﻲ ﻋﻠﻰ ﺍﻟﻨﻤﺎﺭﻕ *** ﺇﻥ ﺗﻘﺒﻠﻮﺍ ﻧﻌﺎﻧﻖ *** ﻭﺇﻥ ﺗﺪﺑﺮﻭﺍ‬
‫ﻧﻔﺎﺭﻕ *** ﻓﺮﺍﻗﺎﹰ ﻏﻴﺮ ﻭﺍﻣﻖ ﻭﺟﻌﻠﺖ ﻫﻨﺪ ﺗﻘﻮﻝ ‪ :‬ﻭﻳﻬﺎ ﺑﻨﻲ ﻋﺒﺪ‬
‫ﺍﻟﺪﺍﺭ ** ﻭﻳﻬﺎ ﺣﻤﺎﺓ ﺍﻷﺩﻳﺎﺭ ** ﺿﺮﺑﺎ ﺑﻜﻞ ﺑﺘﺎﺭ ﻓﺘﻘﺪﻡ ﺭﺟﺎﻝ ﻣﻦ‬
‫ﺑﻨﻲ ﻋﺒﺪ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﺳﺪﺍﻧﺔ ﺍﻟﻜﻌﺒﺔ ﻭﻟﻮﺍﺀ ﻗﺮﻳﺶ‪ ،‬ﻣﻨﻬﻢ ﻃﻠﺤﺔ‬
‫ﺑﻦ ﺃﺑﻲ ﻃﻠﺤﺔ ﻭﻃﻠﺐ ﺍﻟﻤﺒﺎﺭﺯﺓ ﻓﺨﺮﺝ ﺇﻟﻴﻪ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‬
‫ﻓﺼﺮﻋﻪ ﻋﻠﻲ ﻭﺧﺮﺝ ﺭﺟﻞ ﺛﺎﻧﻲ ﻳﻄﻠﺐ ﺍﻟﻤﺒﺎﺭﺯﺓ ﻓﺨﺮﺝ ﺇﻟﻴﻪ ﺍﻟﺰﺑﻴﺮ‬
‫ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻓﺼﺮﻋﻪ ﺇﻟﻰ ﺧﻤﺴﺔ ﺭﺟﺎﻝ ﻣﻨﻬﻢ ﻳﺴﻘﻄﻮﻥ ﺍﻟﻮﺍﺣﺪ ﺗﻠﻮ‬
‫ﺍﻵﺧﺮ‪ ،‬ﺣﺘﻰ ﺻﺎﺭ ﺍﻟﻠﻮﺍﺀ ﺇﻟﻰ ﻋﺒﺪ ﺍﻟﺪﺍﺭ‪.‬‬

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‫ﺃﻋﻄﻰ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺮﺍﻳﺔ ﻟﻤﺼﻌﺐ ﺑﻦ ﻋﻤﻴﺮ ﻭﺟﻌﻞ ﺍﻟﺰﺑﻴﺮ ﺑﻦ ﺍﻟﻌﻮﺍﻡ‬

‫ﻗﺎﺋﺪﺍ ﻷﺣﺪ ﺍﻷﺟﻨﺤﺔ ﻭﺍﻟﻤﻨﺬﺭ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﺋﺪﺍ ﻟﻠﺠﻨﺎﺡ ﺍﻵﺧﺮ ﻭﺭﻓﺾ‬
‫ﺍﻟﺮﺳﻮﻝ ﻣﺸﺎﺭﻛﺔ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﻤﻌﺮﻛﺔ‬
‫ﻟﺼﻐﺮ ﺳﻨﻬﻤﺎ ]]‪ [10‬ﻭﺩﻓﻊ ﺍﻟﺮﺳﻮﻝ ﺳﻴﻔﻪ ﺇﻟﻰ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‬
‫ﻳﺪﻋﻰ ﺳﻤﺎﻙ ﺑﻦ ﺧﺮﺷﺔ ﻭﻟﻘﺒﻪ ﺃﺑﻮ ﺩﺟﺎﻧﺔ ﻭﻛﺎﻥ ﻣﺸﻬﻮﺭﺍ ﺑﻮﺿﻊ‬
‫ﻋﺼﺎﺑﺔ ﺣﻤﺮﺍﺀ ﺃﺛﻨﺎﺀ ﺍﻟﻘﺘﺎﻝ ﻭﻛﺎﻥ ﻣﺸﻬﻮﺭﺍ ﺃﻳﻀﺎ ﺑﺎﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺘﺒﺨﺘﺮ‬
‫ﺑﻴﻦ ﺍﻟﺼﻔﻮﻑ ﻗﺒﻞ ﺑﺪﺀ ﺍﻟﻤﻌﺮﻛﺔ ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ ﻭﺍﺳﺘﻨﺎﺩﺍﺇﻟﻰ‬
‫ﺍﻟﺴﻬﻴﻠﻲ ﻓﻲ ﻛﺘﺎﺑﻪ "ﺍﻟﺮﻭﺽ ﺍﻷﻧﻒ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ"‬
‫"ﺇﻧﻬﺎ ﻟﻤﺸﻴﺔ ﻳﺒﻐﻀﻬﺎ ﺍﷲ ﺇﻻ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻤﻮﻃﻦ‪".‬‬

‫ﺑﺪﺃﺕ ﺍﻟﻤﻌﺮﻛﺔ ﻋﻨﺪﻣﺎ ﻫﺘﻒ ﺍﻟﺮﺳﻮﻝ ﺑﺮﺟﺎﻟﻪ "ﺃﻣﺖ‪ ،‬ﺃﻣﺖ"‬

‫ﻭﺍﺳﺘﻄﺎﻉ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻗﺘﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻠﻮﺍﺀ ﻣﻦ ﺑﻴﺖ ﻋﺒﺪ ﺍﻟﺪﺍﺭ‬
‫ﻓﺎﺳﺘﻄﺎﻉ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻗﺘﻞ ﻃﻠﺤﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﺣﺎﻣﻞ ﻟﻮﺍﺀ‬
‫ﻗﺮﻳﺶ ﻓﺄﺧﺬ ﺍﻟﻠﻮﺍﺀ ﺑﻌﺪﻩ ﺷﺨﺺ ﻳﺴﻤﻰ ﺃﺑﻮ ﺳﻌﺪ ﻭﻟﻜﻦ ﺳﻌﺪ ﺑﻦ‬
‫ﺃﺑﻲ ﻭﻗﺎﺹ ﺗﻤﻜﻦ ﻣﻦ ﻗﺘﻠﻪ ﻭﻓﻲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﺍﻧﺘﺸﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ‬
‫ﺷﻜﻞ ﻛﺘﺎﺋﺐ ﻣﺘﻔﺮﻗﺔ ﻭﺍﺳﺘﻄﺎﻋﺖ ﻧﺒﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺇﺻﺎﺑﺔ ﺍﻟﻜﺜﻴﺮ‬
‫ﻣﻦ ﺧﻴﻞ ﺃﻫﻞ ﻣﻜﺔ ﻭﺗﺪﺭﻳﺠﻴﺎ ﺑﺪﺃ ﺟﻴﺶ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﺑﺈﻟﻘﺎﺀ ﺩﺭﻭﻋﻬﻢ‬
‫ﻭﺗﺮﻭﺳﻬﻢ ﺗﺨﻔﻔﺎ ﻟﻠﻬﺮﺏ ﻭﻓﻲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﺻﺎﺡ ﺍﻟﺮﻣﺎﺓ ﺍﻟﺬﻳﻦ ﺗﻢ‬
‫ﻭﺿﻌﻬﻢ ﻋﻠﻰ ﺍﻟﺠﺒﻞ "ﺍﻟﻐﻨﻴﻤﺔ‪ ،‬ﺍﻟﻐﻨﻴﻤﺔ" ﻭﻧﺰﻝ ‪ ٤٠‬ﻣﻨﻬﻢ ﺇﻟﻰ ﺍﻟﻐﻨﻴﻤﺔ‬
‫ﺑﻴﻨﻤﺎ ﺑﻘﻴﺖ ﻣﻴﻤﻨﺔ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻭﻣﻴﺴﺮﺓ ﻋﻜﺮﻣﺔ ﺑﻦ ﺃﺑﻲ ﺟﻬﻞ‬
‫ﺛﺎﺑﺘﺔ ﺩﻭﻥ ﺣﺮﺍﻙ ﻭﻓﻲ ﻫﺠﻤﺔ ﻣﺮﺗﺪﺓ ﺳﺮﻳﻌﺔ ﺃﻃﺒﻘﺖ ﺍﻷﺟﻨﺤﺔ ﻋﻠﻰ‬
‫ﻭﺳﻂ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻣﻦ ﺫﻫﻮﻟﻬﻢ ﺻﺎﺭﻭﺍ ﻳﻘﺘﻠﻮﻥ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‬
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‫ﻭﺗﻤﻜﻨﺖ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺟﻴﺶ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻣﻮﻗﻊ‬

‫ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ‪.‬‬

‫[ﻋﺪﻝ ]ﺇﺷﺎﻋﺔ ﻣﻘﺘﻞ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‬

‫ﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺍﻟﻄﺒﺮﻱ ﻓﺈﻧﻪ ﻋﻨﺪ ﺍﻟﻬﺠﻮﻡ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺗﻔﺮﻕ ﻋﻨﻪ‬
‫ﻲ ﻳﺎ ﻓﻼﻥ‪ ،‬ﺃﻧﺎ ﺭﺳﻮﻝ‬
‫ﻲ ﻳﺎ ﻓﻼﻥ‪ ،‬ﺇﻟ ‪‬‬
‫ﺃﺻﺤﺎﺑﻪ ﻭﺃﺻﺒﺢ ﻭﺣﺪﻩ ﻳﻨﺎﺩﻱ "ﺇﻟ ‪‬‬
‫ﺍﷲ" ﻭﺍﺳﺘﻄﺎﻉ ﻋﺘﺒﺔ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻣﻦ ﺟﻴﺶ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﺃﻥ ﻳﺼﻞ‬
‫ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ ﻭﺗﻤﻜﻦ ﻣﻦ ﻛﺴﺮ ﺧﻮﺫﺓ ﺍﻟﺮﺳﻮﻝ ﻓﻮﻕ ﺭﺃﺳﻪ ﺍﻟﺸﺮﻳﻒ‬
‫ﻭﺗﻤﻜﻦ ﻣﻘﺎﺗﻞ ﺁﺧﺮ ﺑﺎﺳﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻬﺎﺏ ﻣﻦ ﺃﻥ ﻳﺤﺪﺙ ﻗﻄﻌﺎ‬
‫ﻓﻲ ﺟﺒﻬﺘﻪ ﺍﻟﺸﺮﻳﻔﻪ ﻭﺗﻤﻜﻦ ﺍﺑﻦ ﻗﻤﺌﺔ ﺍﻟﺤﺎﺭﺛﻲ ﻣﻦ ﻛﺴﺮ ﺃﻧﻔﻪ‬
‫ﺍﻟﺸﺮﻳﻒ ﻭﻓﻲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﻻﺣﻆ ﺳﻤﺎﻙ ﺑﻦ ﺧﺮﺷﺔ ﻭﻟﻘﺒﻪ ﺃﺑﻮ ﺩﺟﺎﻧﺔ‬
‫ﺣﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻓﺎﻧﻄﻠﻖ ﺇﻟﻴﻪ ﻭﺍﺭﺗﻤﻰ ﻓﻮﻗﻪ ﻟﻴﺤﻤﻴﻪ ﻓﻜﺎﻧﺖ ﺍﻟﻨﺒﻞ ﺗﻘﻊ‬
‫ﻓﻲ ﻇﻬﺮﻩ ﻭﺑﺪﺃ ﻣﻘﺎﺗﻠﻮﻥ ﺁﺧﺮﻭﻥ ﻳﻬﺒﻮﻥ ﻟﻨﺠﺪﺓ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻬﻢ‬
‫ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﻴﺮ ﻭﺯﻳﺎﺩ ﺑﻦ ﺍﻟﺴﻜﻦ ﻭﺧﻤﺴﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﺪﺍﻓﻌﻮﺍ‬
‫ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻭﻟﻜﻨﻬﻢ ﻗﺘﻠﻮﺍ ﺟﻤﻴﻌﺎ ﻭﻋﻨﺪﻣﺎ ﻗﺘﻞ ﺍﺑﻦ ﻗﻤﻴﺌﺔ ﺍﻟﻠﻴﺜﻲ‪،‬‬
‫ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﻴﺮ ﻇﻦ ﺇﻧﻪ ﻗﺘﻞ ﺍﻟﺮﺳﻮﻝ ﻓﺼﺎﺡ ﻣﻬﻠﻼ "ﻗﺘﻠﺖ ﻣﺤﻤﺪﺍ"‬
‫ﻭﻟﻜﻦ ﺍﻟﺮﺳﻮﻝ ﻓﻲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﻛﺎﻥ ﻳﺘﺎﺑﻊ ﺻﻌﻮﺩﻩ ﻓﻲ ﺷﻌﺐ‬
‫ﺍﻟﺠﺒﻞ ﻣﺘﺤﺎﻣﻼ ﻋﻠﻰ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﻭﺍﻟﺰﺑﻴﺮ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻭﺍﺳﺘﻨﺎﺩﺍ‬
‫ﺇﻟﻰ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻟﺰﺑﻴﺮ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻓﺈﻥ ﺍﻟﺼﺮﺧﺔ ﺍﻟﺘﻲ ﺍﺩﻋﺖ ﻗﺘﻞ‬
‫ﺍﻟﺮﺳﻮﻝ ﻛﺎﻧﺖ ﻋﺎﻣﻼ ﻣﻬﻤﺎ ﻓﻲ ﻫﺰﻳﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﻴﺚ ﻗﺎﻝ ﺍﺑﻦ‬

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‫ﺍﻟﻌﻮﺍﻡ "ﻭﺻﺮﺥ ﺻﺎﺭﺥ ‪ :‬ﺃﻻ ﺇﻥ ﻣﺤﻤﺪﺍ ﻗﺪ ﻗﺘﻞ‪ ،‬ﻓﺎﻧﻜﻔﺄﻧﺎ ﻭﺍﻧﻜﻔﺄ‬

‫ﺍﻟﻘﻮﻡ ﻋﻠﻴﻨﺎ]‪" [11‬‬

‫ﻫﻨﺎﻙ ﺁﺭﺍﺀ ﻣﺘﻀﺎﺭﺑﺔ ﻋﻦ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺃﻃﻠﻖ ﺗﻠﻚ ﺍﻟﺼﻴﺤﺔ ﺍﻟﺘﻲ‬

‫ﺍﺷﺘﻬﺮﺕ ﺑﺼﺮﺧﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻴﻘﻮﻝ ﺍﻟﺒﻴﻬﻘﻲ" ﻭﺻﺎﺡ ﺍﻟﺸﻴﻄﺎﻥ‪ :‬ﻗﺘﻞ‬
‫ﻣﺤﻤﺪ" ﺑﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﺑﻦ ﻫﺸﺎﻡ" ﺍﻟﺼﺎﺭﺥ ﺇﺯﺏ ﺍﻟﻌﻘﺒﺔ‪ ،‬ﻳﻌﻨﻲ‬
‫ﺍﻟﺸﻴﻄﺎﻥ" ﻭﻫﻨﺎﻙ ﻓﻲ ﺳﻴﺮﺓ ﺍﻟﺤﻠﺒﻲ ﺍﻟﺼﻔﺤﺔ ‪ ٥٠٣‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻧﻲ‪،‬‬
‫ﺭﻭﺍﻳﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ﺃﻧﻪ ﺭﺃﻯ ﺭﺟﻼ ﻃﻮﻟﻪ ﺷﺒﺮﺍﻥ ﻓﻘﺎﻝ‬
‫ﻣﻦ ﺃﻧﺖ ؟ ﻓﻘﺎﻝ ﺇﺯﺏ ﻓﻘﺎﻝ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ﻣﺎ ﺇﺯﺏ ؟ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ‬
‫]‪[12‬‬
‫ﺍﻟﺠﻦ‬

‫ﻭﻗﺪ ﺃﻗﺒﻞ ﺃﺑﻲ ﺑﻦ ﺧﻠﻒ ﺍﻟﺠﻤﺤﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪-‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺣﻠﻒ ﺃﻥ ﻳﻘﺘﻠﻪ‪ -‬ﻭﺃﻳﻘﻦ ﺃﻥ ﺍﻟﻔﺮﺻﺔ ﺳﺎﻧﺤﺔ‪ ،‬ﻓﺠﺎﺀ ﻳﻘﻮﻝ‪:‬‬
‫ﻳﺎ ﻛﺬﹼﺍﺏ ﺃﻳﻦ ﺗﻔﺮ! ﻭﺣﻤﻞ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺑﺴﻴﻔﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ )ﺻﻠﹶّﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ :‬ﺑﻞ ﺃﻧﺎ ﻗﺎﺗﻠﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻃﻌﻨﻪ ﻓﻲ ﺟﻴﺐ ﺩﺭﻋﻪ‬
‫ﻃﻌﻨﺔ ﻭﻗﻊ ﻣﻨﻬﺎ ﻳﺨﻮﺭ ﺧﻮﺍﺭ ﺍﻟﺜﻮﺭ‪ ،‬ﻓﻠﻢ ﻳﻠﺒﺚ ﺇﻻ ﻳﻮﻣﺎﹰ ﺃﻭ ﺑﻌﺾ ﻳﻮﻡ‬
‫ﺣﺘﻰ ﻣﺎﺕ‪ .‬ﻭﻣﻀﻰ ﺍﻟﻨﺒﻲ )ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻳﺪﻋﻮ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﺍﺳﺘﻄﺎﻉ‪ -‬ﺑﺎﻟﺮﺟﺎﻝ ﺍﻟﻘﻼﺋﻞ ﺍﻟﺬﻳﻦ ﻣﻌﻪ‪ -‬ﺃﻥ ﻳﺼﻌﺪ ﻓﻮﻕ ﺍﻟﺠﺒﻞ‪،‬‬
‫ﻓﺎﻧﺤﺎﺯﺕ ﺇﻟﻴﻪ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺘﻲ ﺍﻋﺘﺼﻤﺖ ﺑﺎﻟﺼﺨﺮﺓ ﻭﻗﺖ ﺍﻟﻔﺮﺍﺭ‪ .‬ﻭﻓﺮﺡ‬
‫ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻥ ﻭﺟﺪ ﺑﻘﻴﺔ ﻣﻦ ﺭﺟﺎﻟﻪ ﻳﻤﺘﻨﻊ ﺑﻬﻢ‪،‬‬
‫ﻭﻋﺎﺩ ﻟﻬﺆﻻﺀ ﺻﻮﺍﺑﻬﻢ ﺇﺫ ﻭﺟﺪﻭﺍ ﺍﻟﺮﺳﻮﻝ ﺣﻴﺎﹰ ﻭﻫﻢ ﻳﺤﺴﺒﻮﻧﻪ ﻣﺎﺕ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﺃﻥ ﺇﺷﺎﻋﺔ ﻗﺘﻞ ﺍﻟﻨﺒﻲ ﺳﺮﺕ ﻋﻠﻰ ﺃﻓﻮﺍﻩ ﻛﺜﻴﺮﺓ‪ ،‬ﻓﻘﺪ ﻣﺮ‬

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‫ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ ﺑﻘﻮﻡ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻟﻘﻮﺍ ﺃﻳﺪﻳﻬﻢ ﻭﺍﻧﻜﺴﺮﺕ‬

‫ﻧﻔﻮﺳﻬﻢ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﻨﺘﻈﺮﻭﻥ‪ :‬ﻗﺎﻟﻮﺍ ‪:‬ﻗﺘﻞ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ(! ﻓﻘﺎﻝ‪ :‬ﻭﻣﺎ ﺗﺼﻨﻌﻮﻥ ﺑﺎﻟﺤﻴﺎﺓ ﺑﻌﺪﻩ؟ ‪.‬ﻗﻮﻣﻮﺍ ﻓﻤﻮﺗﻮﺍ ﻋﻠﻰ ﻣﺎ‬
‫ﻣﺎﺕ ﻋﻠﻴﻪ‪...‬ﺛﻢ ﺍﺳﺘﻘﺒﻞ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻤﺎ ﺯﺍﻝ ﻳﻘﺎﺗﻠﻬﻢ ﺣﺘﻰ ﻗﺘﻞ‪...‬‬

‫ﺭﻭﻯ ﻣﺴﻠﻢ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺃﻓﺮﺩ ﻳﻮﻡ "ﺃﺣﺪ"‬
‫ﻓﻲ ﺳﺒﻌﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﺭﺟﻠﻴﻦ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﻫﻘﻪ ﺍﻟﻤﺸﺮﻛﻮﻥ‬
‫ﻗﺎﻝ‪ :‬ﻣﻦ ﻳﺮﺩﻫﻢ ﻋﻨﻲ ﻭﻟﻪ ﺍﻟﺠﻨﺔ؟ ﻓﺘﻘﺪﻡ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻘﺎﺗﻞ‬
‫ﺣﺘﻰ ﻗﺘﻞ! ﺛﻢ ﺭﻫﻘﻮﻩ‪ ،‬ﻓﻘﺎﻝ ﻣﻦ ﻳﺮﺩﻫﻢ ﻋﻨﻲ ﻭﻟﻪ ﺍﻟﺠﻨﺔ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ‬
‫ﻛﺬﻟﻚ ﺣﺘﻰ ﻗﺘﻞ ﺍﻟﺴﺒﻌﺔ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻣﺎ ﺃﻧﺼﻔﻨﺎ ﺃﺻﺤﺎﺑﻨﺎ ‪-‬‬
‫ﻳﻌﻨﻲ ﻣﻦ ﻓﹶﺮ‪ّ‬ﻭﺍ ﻭﺗﺮﻛﻮﻩ‪ .‬ﻭﺗﺮﻛﺖ ﻫﺬﻩ ﺍﻻﺳﺘﻤﺎﺗﺔ ﺃﺛﺮﻫﺎ‪ ،‬ﻓﻔﺘﺮﺕ‬
‫ﺣﺪ‪ّ‬ﺓ ﻗﺮﻳﺶ ﻓﻲ ﻣﺤﺎﻭﻟﺔ ﻗﺘﻞ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﺛﺎﺏ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻛﻞ‬
‫ﻧﺎﺣﻴﺔ ﻭﺃﺧﺬﻭﺍ ﻳﻠﻤﻮﻥ ﺷﻤﻠﻬﻢ ﻭﻳﺰﻳﻠﻮﻥ ﺷﻌﺜﻬﻢ‪ .‬ﻭﺃﻣﺮ ﺍﻟﻨﺒﻲ ﺻﺤﺒﻪ‬
‫ﺃﻥ ﻳﻨﺰﻟﻮﺍ ﻗﺮﻳﺸﺎﹰ ﻣﻦ ﺍﻟﻘﻤﺔ ﺍﻟﺘﻲ ﺍﺣﺘﻠﻮﻫﺎ ﻓﻲ ﺍﻟﺠﺒﻞ ﻗﺎﺋﻼﹰ‪ :‬ﻟﻴﺲ ﻟﻬﻢ‬
‫ﺃﻥ ﻳﻌﻠﻮﻧﺎ‪ ،‬ﻓﺤﺼﺒﻮﻫﻢ ﺑﺎﻟﺤﺠﺎﺭﺓ ﺣﺘﻰ ﺃﺟﻠﻮﻫﻢ ﻋﻨﻬﺎ‪.‬‬

‫ﻭﻗﺪ ﻧﺠﺢ ﺍﻟﺮﻣﺎﺓ ﺣﻮﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻛﺴﻌﺪ ﺑﻦ‬
‫ﺃﺑﻲ ﻭﻗﺎﺹ ﻭﺃﺑﻮ ﻃﻠﺤﺔ ﺍﻷﻧﺼﺎﺭﻱ ﻓﻲ ﺭﺩ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﺬﻳﻦ‬
‫ﺣﺎﻭﻟﻮﺍ ﺻﻌﻮﺩ ﺍﻟﺠﺒﻞ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﻣﻜﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺸﺎﺭﺩﻳﻦ ﺃﻥ‬
‫ﻳﻠﺤﻘﻮﺍ ﺑﺎﻟﻨﺒﻲ ﻭﻣﻦ ﻣﻌﻪ‪.‬‬

‫ﻭﻗﺪ ﺃﺻﺎﺏ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻨﻌﺎﺱ ﻓﻘﺪ ﺩﺍﻋﺐ ﺍﻟﻜﺮﻯ ﺃﺟﻔﺎﻥ‬

‫ﺍﻟﺒﻌﺾ ﻣﻦ ﻃﻮﻝ ﺍﻟﺘﻌﺐ ﻭﺍﻟﺴﻬﺮ‪ ،‬ﻓﺈﺫﺍ ﺃﻏﻔﻰ ﻭﺳﻘﻂ ﻣﻦ ﻳﺪﻩ‬
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‫ﺍﻟﺴﻴﻒ ﻋﺎﻭﺩﺗﻪ ﺍﻟﻴﻘﻈﺔ ﻓﺘﺄﻫﺐ ﻟﻠﻌﺮﺍﻙ ﻣﻦ ﺟﺪﻳﺪ! ﻭﻫﺬﺍ ﻣﻦ ﻧﻌﻤﺔ‬

‫ﻦ ﺑ‪ ‬ﻌﺪِ ﺍ ﹾﻟﻐ‪‬ﻢِّ ﺃﹶﻣ‪‬ﻨ‪‬ﺔﹰ ﻧ‪‬ﻌ‪‬ﺎﺳ‪‬ﺎ ﻳ‪ ‬ﻐﺸ‪‬ﻰ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﻟﻘﻮﻡ }ﺛﹸﻢّ‪ ‬ﺃﹶ ‪‬ﻧﺰ‪‬ﻝﹶ ﻋ‪‬ﻠﹶ ‪‬ﻴﻜﹸ ‪‬ﻢ ﻣِ ‪‬‬
‫ﻃﹶﺎﺋِﻔﹶﺔﹰ ﻣِ ‪‬ﻨﻜﹸ ‪‬ﻢ‪}.‬‬

‫ﻭﻇﻦ ﺍﻟﻤﺴﻠﻤﻮﻥ ‪-‬ﻷﻭﻝ ﻭﻫﻠﺔ‪ -‬ﺃﻥ ﻗﺮﻳﺸﺎﹰ ﺗﻨﺴﺤﺐ ﻟﺘﻬﺎﺟﻢ ﺍﻟﻤﺪﻳﻨﺔ‬

‫ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻌﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ :‬ﺍﺧﺮﺝ‬
‫ﻓﻲ ﺁﺛﺎﺭ ﺍﻟﻘﻮﻡ ﻓﺎﻧﻈﺮ ﻣﺎﺫﺍ ﻳﺼﻨﻌﻮﻥ؟ ﻓﺈﻥ ﻫﻢ ﺟﻨ‪ّ‬ﺒﻮﺍ ﺍﻟﺨﻴﻞ‬
‫ﻭﺍﻣﺘﻄﻮﺍ ﺍﻹﺑﻞ ﻓﺈﻧﻬﻢ ﻳﺮﻳﺪﻭﻥ ﻣﻜﺔ‪ ،‬ﻭﺇﻥ ﺭﻛﺒﻮﺍ ﺍﻟﺨﻴﻞ ﻭﺳﺎﻗﻮﺍ‬
‫ﺍﻹﺑﻞ ﻓﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻤﺪﻳﻨﺔ؛ ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﺌﻦ ﺃﺭﺍﺩﻭﻫﺎ‬
‫ﻷﺳﻴﺮﻥّﹶ ﺇﻟﻴﻬﻢ ﺛﻢ ﻷﻧﺎﺟﺰﻧﻬﻢ ﻓﻴﻬﺎ‪ .‬ﻗﺎﻝ ﻋﻠﻲ‪ :‬ﻓﺨﺮﺟﺖ ﻓﻲ ﺁﺛﺎﺭﻫﻢ‬
‫ﻓﺮﺃﻳﺘﻬﻢ ﺟﻨﺒﻮﺍ ﺍﻟﺨﻴﻞ ﻭﺍﻣﺘﻄﻮﺍ ﺍﻹﺑﻞ ﻭﺍﺗﺠﻬﻮﺍ ﺇﻟﻰ ﻣﻜﺔ‪.‬‬

‫ﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺃﻥ ﻫﻨﺪ ﺑﻨﺖ ﻋﺘﺒﺔ ﺑﻘﺮﺕ ﻋﻦ ﻛﺒﺪ ﺣﻤﺰﺓ ﺑﻦ ﻋﺒﺪ‬

‫ﺍﻟﻤﻄﻠﺐ ﻓﻼﻛﺘﻪ ﻓﻠﻢ ﺗﺴﺘﻄﻌﻪ ﻓﻠﻔﻈﺘﻪ ]‪ [11‬ﻭﺑﻌﺪ ﺃﻥ ﺍﺣﺘﻤﻰ‬
‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﺼﺨﺮﺓ ﻓﻲ ﺟﺒﻞ ﺃﺣﺪ ﺗﻘﺪﻡ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻣﻦ ﺳﻔﺢ ﺍﻟﺼﺨﺮﺓ‬
‫ﻭﻧﺎﺩﻯ "ﺃﻓﻲ ﺍﻟﻘﻮﻡ ﻣﺤﻤﺪ "؟ ﺛﻼﺙ ﻣﺮﺍﺕ ﻟﻢ ﻳﺠﺎﻭﺑﻪ ﺃﺣﺪ ﻭﻟﻜﻦ‬
‫ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺍﺳﺘﻤﺮ ﻳﻨﺎﺩﻱ "ﺃﻓﻲ ﺍﻟﻘﻮﻡ ﺍﺑﻦ ﺃﺑﻲ ﻗﺤﺎﻓﺔ" ؟ "ﺃﻓﻲ‬
‫ﺍﻟﻘﻮﻡ ﺍﺑﻦ ﺍﻟﺨﻄﺎﺏ" ؟ ﺛﻢ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ "ﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻘﺪ ﻗﺘﻠﻮﺍ "ﻭﻟﻜﻦ‬
‫ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻟﻢ ﻳﺘﻤﺎﻟﻚ ﻧﻔﺴﻪ ﻭﻗﺎﻝ "ﻛﺬﺑﺖ ﻭﺍﷲ ﺇﻥ ﺍﻟﺬﻳﻦ‬
‫ﻋﺪﺩﺗﻬﻢ ﻷﺣﻴﺎﺀ ﻛﻠﻬﻢ" ﺛﻢ ﺻﺎﺡ ﺃﺑﻮ ﺳﻔﻴﺎﻥ" ﺍﻟﺤﺮﺏ ﺳﺠﺎﻝ ﺃﻋﻠﻰ‬
‫ﻫﺒﻞ‪ ،‬ﻳﻮﻡ ﺑﻴﻮﻡ ﺑﺒﺪﺭ" ﻓﻘﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ "ﺍﷲ ﺃﻋﻠﻰ ﻭﺃﺟﻞ ﻻ‬
‫ﺳﻮﺍﺀ ! ﻗﺘﻼﻧﺎ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﻗﺘﻼﻛﻢ ﻓﻲ ﺍﻟﻨﺎﺭ]‪" [8] [11‬‬

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‫ﻭﻣﻦ ﺍﻟﻤﻮﺍﻗﻒ ﻣﻮﻗﻒ ﺃﺑﻮ ﺩﺟﺎﻧﺔ ﻓﻘﺪ ﺭﻭﻯ ﺛﺎﺑﺖ ﻋﻦ ﺍﻟﻨﺒﻲ‬

‫)ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺃﻧﻪ ﺃﻣﺴﻚ ﻳﻮﻡ "ﺃﺣﺪ" ﺑﺴﻴﻒ ﺛﻢ ﻗﺎﻝ‪ :‬ﻣﻦ‬
‫ﻳﺄﺧﺬ ﻫﺬﺍ ﺍﻟﺴﻴﻒ ﺑﺤﻘﻪ؟ ﻓﺄﺣﺠﻢ ﺍﻟﻘﻮﻡ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺩﺟﺎﻧﺔ‪ :‬ﺃﻧﺎ ﺁﺧﺬﻩ‬
‫ﺑﺤﻘﻪ‪ ،‬ﻓﺄﺧﺬﻩ ﻓﻔﻠﻖ ﺑﻪ ﻫﺎﻡ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻛﺎﻥ ﺃﺑﻮ‬
‫ﺩﺟﺎﻧﺔ ﺭﺟﻼﹰ ﺷﺠﺎﻋﺎﹰ ﻳﺨﺘﺎﻝ ﻋﻨﺪ ﺍﻟﺤﺮﺏ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﺼﺎﺑﺔ ﺣﻤﺮﺍﺀ‬
‫ﺇﺫﺍ ﺍﻋﺘﺼﺐ ﺑﻬﺎ ﻋ‪‬ﻠِﻢ ﺃﻧﻪ ﺳﻴﻘﺎﺗﻞ ﺣﺘﻰ ﺍﻟﻤﻮﺕ‪ ،‬ﻓﻠﻤﺎ ﺃﺧﺬ ﺍﻟﺴﻴﻒ‬
‫ﻣﻦ ﻳﺪ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺗﻌﺼ‪ّ‬ﺐ ﻭﺧﺮﺝ ﻳﻘﻮﻝ‪:‬‬

‫ﺃﻧﺎ ﺍﻟﺬﻱ ﻋﺎﻫﺪﻧﻲ ﺧﻠﻴﻠـﻲ ﻭﻧﺤﻦ ﺑﺎﻟﺴﻔﺢ ﻟﺪﻯ ﺍﻟﻨﺨﻴـﻞ‬

‫ﺃﻻّﹶ ﺃﻗﻮﻡ ﺍﻟﺪﻫﺮ ﻓﻲ ﺍﻟﻜﻴﻮﻝ ﺃﺿﺮﺏ ﺑﺴﻴﻒ ﺍﷲ ﻭﺍﻟﺮﺳــﻮﻝ‬

‫ﻭﻣﻮﻗﻒ ﺣﻨﻈﻠﺔ ﺑﻦ ﺃﺑﻲ ﻋﺎﻣﺮ ﺧﺮﺝ ﺣﻨﻈﻠﺔ ﺑﻦ ﺃﺑﻲ ﻋﺎﻣﺮ ﻣﻦ ﺑﻴﺘﻪ‬

‫ﺣﻴﻦ ﺳﻤﻊ ﻫﻮﺍﺗﻒ ﺍﻟﺤﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﺣﺪﻳﺚ ﻋﻬﺪ ﺑﻌﺮﺱ‪ ،‬ﻓﺎﻧﺨﻠﻊ ﻣﻦ‬
‫ﺃﺣﻀﺎﻥ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻫﺮﻉ ﺇﻟﻰ ﺳﺎﺣﺔ ﺍﻟﻮﻏﻰ ﺣﺘﻰ ﻻ ﻳﻔﻮﺗﻪ ﺍﻟﺠﻬﺎﺩ‬
‫ﻭﻫﻮ ﺟﻨﺐ ﻓﺎﺳﺘﺸﻬﺪ ﻭﺳﻤﻲ ﺑﻐﺴﻴﻞ ﺍﻟﻤﻼﺋﻜﺔ‪.‬‬

‫ﻭﻣﻨﻬﺎ ﻣﺎﻓﻌﻠﻪ ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻓﻘﺪ ﺭﻭﻯ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫)ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻗﺎﻝ‪ :‬ﻣﻦ ﺭﺟﻞ ﻳﻨﻈﺮ ﻟﻲ ﻣﺎ ﻓﻌﻞ ﺳﻌﺪ ﺑﻦ‬
‫ﺍﻟﺮﺑﻴﻊ؟ ﺃﻓﻲ ﺍﻷﺣﻴﺎﺀ ﻫﻮ ﺃﻡ ﻓﻲ ﺍﻷﻣﻮﺍﺕ؟ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪:‬‬
‫ﺃﻧﺎ‪ .‬ﻓﻨﻈﺮ‪ ،‬ﻓﻮﺟﺪﻩ ﺟﺮﻳﺤﺎﹰ ﻓﻲ ﺍﻟﻘﺘﻠﻰ ﻭﺑﻪ ﺭﻣﻖ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ )ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺃﻣﺮﻧﻲ ﺃﻥ ﺃﻧﻈﺮ‪ ،‬ﺃﻓﻲ ﺍﻷﺣﻴﺎﺀ ﺃﻧﺖ ﺃﻡ‬
‫ﻓﻲ ﺍﻷﻣﻮﺍﺕ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻓﻲ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻓﺄﺑﻠﻎ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﹶّﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺳﻼﻣﻲ! ﻭﻗﻞ ﻟﻪ‪ :‬ﺇﻥ "ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ" ﻳﻘﻮﻝ ﻟﻚ‪ :‬ﺟﺰﺍﻙ‬
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‫ﺍﷲ ﻋﻨﺎ ﺧﻴﺮ ﻣﺎ ﺟﺰﻯ ﻧﺒﻴﺎﹰ ﻋﻦ ﺃﻣﺘﻪ! ﻭﺃﺑﻠﻎ ﻗﻮﻣﻚ ﻋﻨﻲ ﺍﻟﺴﻼﻡ ﻭﻗﻞ‬
‫ﻟﻬﻢ‪ :‬ﺇﻥ "ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ" ﻳﻘﻮﻝ ﻟﻜﻢ‪ :‬ﺇﻧﻪ ﻻ ﻋﺬﺭ ﻟﻜﻢ ﻋﻨﺪ ﺍﷲ ﺇﻥ‬
‫ﺧ‪‬ﻠِﺺ ﺇﻟﻰ ﻧﺒﻴﻜﻢ ﻭﻓﻴﻜﻢ ﻋﻴﻦ ﺗﻄﺮﻑ‪.‬‬

‫ﻭ ﺃﻫﻢ ﺍﻟﻤﻮﺍﻗﻒ ﻓﻲ ﻏﺰﻭﺓ ﺃﺣﺪ ﻛﺎﻥ ﻣﻮﻗﻒ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪:‬‬

‫ﺭﻭﻯ ﺇﻣﺎﻡ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻬﺞ )‪(٢٧٢ :٣‬‬
‫ﺃﻧ‪‬ﻪ ﻟﻤ‪‬ﺎ ﻓ ‪‬ﺮ ﻣ‪‬ﻌﻈﻢ ﺃﺻﺤﺎﺑﻪ ﻋﻨﻪ)ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ( ﻳﻮﻡ ﺍﹸﺣﺪ‪،‬‬
‫ﻛﺜﺮﺕ ﻋﻠﻴﻪ ﻛﺘﺎﺋﺐ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﻗﺼﺪﺗﻪ ﻛﺘﻴﺒﺔ ﻣﻦ ﺑﻨﻲ ﻛﻨﺎﻧﺔ‪،‬‬
‫ﺛ ‪‬ﻢ ﻣﻦ ﺑﻨﻲ ﻋﺒﺪ ﻣﻨﺎﺓ ﺑﻦ ﻛﻨﺎﻧﺔ ﻓﻴﻬﺎ ﺑﻨﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﻫﻢ ‪:‬‬
‫ﺧﺎﻟﺪ ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﻏﺮﺍﺏ ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﺃﺑﻮ ﺷﻌﺜﺎﺀ ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺍﻟﺤﻤﺮﺍﺀ ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ)ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ(‪ :‬ﻳﺎ‬
‫ﻋﻠﻲ ﺍﻛﻔﻨﻲ ﻫﺬﻩ ﺍﻟﻜﺘﻴﺒﺔ‪ ،‬ﻓﺤﻤﻞ ﻋﻠﻴﻬﺎ ﻭﺍﻧ‪‬ﻬﺎ ﻟﺘﻘﺎﺭﺏ ﺧﻤﺴﻴﻦ‬
‫ﻓﺎﺭﺳﺎﹰ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ )( ﺭﺍﺟﻞ‪ ،‬ﻓﻤﺎ ﺯﺍﻝ ﻳﻀﺮﺑﻬﺎ ﺑﺎﻟﺴﻴﻒ‬
‫ﺣﺘ‪‬ﻰ ﺗﺘﻔﹼﺮﻕ ﻋﻨﻪ‪ ،‬ﺛ ‪‬ﻢ ﺗﺠﺘﻤﻊ ﻋﻠﻴﻪ ﻫﻜﺬﺍ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﺣﺘ‪‬ﻰ ﻗﺘﻞ ﺑﻨﻲ‬
‫ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻮﻑ ﺍﻻﺭﺑﻌﺔ‪ ،‬ﻭﺗﻤﺎﻡ ﺍﻟﻌﺸﺮﺓ ﻣﻨﻬﺎ ﻣﻤ‪‬ﻦ ﻻ ﻳﻌﺮﻑ‬
‫ﺑﺄﺳﻤﺎﺋﻬﻢ‪.‬‬

‫ﻥ ﻫﺬﻩ ﻟﻤﻮﺍﺳﺎﺓ؛ ﻟﻘﺪ ﻋﺠﺒﺖ ﺍﻟﻤﻼﺋﻜﺔ ﻣﻦ‬

‫ﻓﻘﺎﻝ ﺟﺒﺮﻳﻞ)(‪ :‬ﻳﺎ ﻣﺤﻤ‪‬ﺪ‪ ،‬ﺇ ﹼ‬
‫ﻣﻮﺍﺳﺎﺓ ﻫﺬﺍ ﺍﻟﻔﺘﻰ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ)ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ(‪ :‬ﻭﻣﺎ‬
‫ﻳﻤﻨﻌﻪ ﻭﻫﻮ ﻣﻨﻲ ﻭﺃﻧﺎ ﻣﻨﻪ؟ ﻓﻘﺎﻝ ﺟﺒﺮﻳﻞ‪ :‬ﻭﺃﻧﺎ ﻣﻨﻜﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺳﻤﻊ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺻﻮﺕ ﻣﻦ ِﻗﺒ‪‬ﻞ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻻ ﻳ‪‬ﺮﻯ ﺷﺨﺺ‪ ‬ﺍﻟﺼﺎﺭﺥ ﺑﻪ ﻳﻨﺎﺩﻱ‬

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‫ﻣﺮﺍﺭﺍﹰ‪:‬ﻻ ﻓﺘﻰ ﺇ ﹼﻻ ﻋﻠﻲ ﻭﻻ ﺳﻴﻒ ﺇﻻ ﺫﻭ ﺍﻟﻔﻘﺎﺭ‪ ،‬ﻓﺴ‪‬ﺌﻞ ﺭﺳﻮﻝ‬

‫ﺍﷲ)ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ(ﻋﻨﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺟﺒﺮﻳﻞ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺤﺪ‪‬ﺛﻴﻦ‪،‬‬
‫ﻭﻫﻮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺸﻬﻮﺭﺓ‪ ،‬ﻭﻭﻗﻔﺖ‪ ‬ﻋﻠﻴﻪ ﻓﻲ ﺑﻌﺾ ﻧﺴﺦ ﻣﻐﺎﺯﻱ‬
‫ﻣﺤﻤ‪‬ﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺭﺃﻳﺖ ﺑﻌﻀﻬﺎ ﺧﺎﻟﻴﺎﹰ ﻋﻨﻪ‪ ،‬ﻭﺳﺄﻟﺖ ﺷﻴﺨﻲ ﻋﺒﺪ‬
‫ﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﻦ ﺳﻜﻴﻨﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺨﺒﺮ‪ ،‬ﻓﻘﺎﻝ ﺧﺒﺮ ﺻﺤﻴﺢ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻓﻤﺎ‬
‫ﺑﺎﻝ ﺍﻟﺼﺤﺎﺡ ﻟﻢ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ؟ ﻗﺎﻝ‪ :‬ﺃﻭ ﻛﻠﹼﻤﺎ ﺻﺤﻴﺤﺎﹰ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻛﺘﺐ‪‬‬
‫ﺍﻟﺼﺤﺎﺡ؟ ﻛﻢ ﻗﺪ ﺃﻫﻤﻞ ﺟﺎﻣﻌﻮﺍ ﺍﻟﺼﺤﺎﺡ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬

‫[ﻋﺪﻝ ]ﺑﻌﺪ ﺍﻟﻤﻌﺮﻛﺔ‬

‫ﺟﺎﻧﺐ ﻣﻦ ﺟﺒﻞ ﺃﺣﺪ ﻣﻦ ﻓﻮﻕ ﺟﺒﻞ ﺍﻟﺮﻣﺎﺓ‬

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‫ﺍﻧﺘﻬﺖ ﺍﻟﻤﻌﺮﻛﺔ ﺑﺄﺧﺬ ﻗﺮﻳﺶ ﺛﺄﺭﻫﺎ ﻓﻘﺪ ﻗﺘﻠﻮﺍ ‪ ٧٠‬ﻣﺴﻠﻤﺎ ﺑﺴﺒﻌﻴﻦ‬

‫ﻣﻘﺎﺗﻼ ﻣﻦ ﻣﻜﺔ ﻳﻮﻡ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﻭﺃﺳﺮﻭﺍ ‪ ٧٠‬ﻣﺴﻠﻤﺎ ﻭﻫﻮ ﻋﺪﺩ‬
‫ﻣﻄﺎﺑﻖ ﻷﺳﺮﻯ ﻣﻜﺔ ﻳﻮﻡ ﺑﺪﺭ ﻭﻓﻲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺇﺷﺎﺭﺓ ﺇﻟﻰ‬
‫ﺪ ﺃﹶﺻ‪ ‬ﺒﺘ‪ ‬ﻢ ﻣِ ﹾﺜﻠﹶ ‪‬ﻴﻬ‪‬ﺎ‬
‫ﻫﺬﺍ ﺣﻴﺚ ﻳﻨﺺ ﺍﻵﻳﺔ ‪" ١٦٥‬ﺃﹶﻭ‪‬ﻟﹶﻤ‪ّ‬ﺎ ﺃﹶﺻ‪‬ﺎﺑ‪ ‬ﺘﻜﹸ ‪‬ﻢ ﻣ‪‬ﺼِﻴﺒ‪ ‬ﹲﺔ ﹶﻗ ‪‬‬
‫ﻲﺀٍ‬
‫ﻦ ﻋِ ‪‬ﻨﺪِ ﺃﹶ ‪‬ﻧﻔﹸﺴِﻜﹸ ‪‬ﻢ ﺇِﻥّﹶ ﺍﻟﻠّﹶﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻛﹸﻞِّ ﺷ‪ ‬‬
‫ﻗﹸ ﹾﻠﺘ‪ ‬ﻢ ﺃﹶﻧ‪ّ‬ﻰ ﻫ‪‬ﺬﹶﺍ ﻗﹸ ﹾﻞ ﻫ‪‬ﻮ‪ ‬ﻣِ ‪‬‬
‫ﹶﻗﺪِﻳ ‪‬ﺮ"‪[13] ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻘﺘﻠﻰ ‪ ٤‬ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﻣﺴﻠﻢ ﻗﺘﻞ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﺨﻄﺄ ﻋﻠﻰ ﻳﺪ ﻣﺴﻠﻤﻴﻦ ﺁﺧﺮﻳﻦ ﻭﻛﺎﻥ ﺍﺳﻤﻪ ﺍﻟﻴﻤﺎﻥ ﺃﺑﺎ‬
‫ﺣﺬﻳﻔﺔ ﻓﺄﻣﺮﻫﻢ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﺩﻳﺘﻪ ﻭﻛﺎﻧﺖ ﺧﺴﺎﺋﺮ ﻗﺮﻳﺶ‬
‫ﺣﻮﺍﻟﻲ ‪ ٢٣‬ﻣﻘﺎﺗﻼ ‪ [14].‬ﻭﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻳﺪﻓﻦ ﻗﺘﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺣﻴﺚ ﺻﺮﻋﻮﺍ ﺑﺪﻣﺎﺋﻬﻢ ﻭﺃﻻ ﻳﻐﺴﻠﻮﺍ ﻭﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻬﻢ ﻭﻛﺎﻥ ﻳﺠﻤﻊ‬
‫]‪[14‬‬
‫ﺑﻴﻦ ﺍﻟﺮﺟﻠﻴﻦ ﻣﻦ ﻗﺘﻠﻰ ﺃﺣﺪ ﻓﻲ ﺛﻮﺏ ﻭﺍﺣﺪ‪.‬‬

‫ﻭﻗﺪ ﺣﺰﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﻣﻘﺘﻞ ﺣﻤﺰﺓ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﹶّﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ( ﻳﻌﺰ ﺣﻤﺰﺓ‪ ،‬ﻭﻳﺤﺒﻪ ﺃﺷﺪ ﺍﻟﺤﺐ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ‬
‫ﺷﻨﺎﻋﺔ ﺍﻟﻤﺜﻠﺔ ﻓﻲ ﺟﺴﻤﻪ ﺗﺄﻟﻢ ﺃﺷﺪ ﺍﻷﻟﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻟﻦ ﺃﺻﺎﺏ ﺑﻤﺜﻠﻚ‬
‫ﺃﺑﺪﺍﹰ‪ ،‬ﻣﺎ ﻭﻗﻔﺖ ﻗﻂ ﻣﻮﻗﻔﺎﹰ ﺃﻏﻴﻆ ﺇﻟﻲّ‪ ‬ﻣﻦ ﻫﺬﺍ‪.‬‬

‫[ﻋﺪﻝ ]ﺩﻋﺎﺀ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‬

‫ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ‪ :‬ﻟﻤﺎ ﻛﺎﻥ ﻳﻮﻡ ﺃﺣﺪ‪ ،‬ﻭﺍﻧﻜﻔﺄ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ( ﺻﻠﹶّﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ :‬ﺍﺳﺘﻮﻭﺍ ﺣﺘﻰ ﺃﺛﻨﻲ ﻋﻠﻰ ﺭﺑﻲ ﻋﺰ‬
‫ﻭﺟﻞ!‪ .‬ﻓﺼﺎﺭﻭﺍ ﺧﻠﻔﻪ ﺻﻔﻮﻓﺎﹰ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﻟﺤﻤﺪ ﻛﻠﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﻻ‬
‫ﻗﺎﺑﺾ ﻟﻤﺎ ﺑﺴﻄﺖ ﻭﻻ ﺑﺎﺳﻂ ﻟﻤﺎ ﻗﺒﻀﺖ‪ ،‬ﻭﻻ ﻫﺎﺩﻱ ﻟﻤﺎ ﺃﺿﻠﻠﺖ‪ ،‬ﻭﻻ‬
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‫ﻣﻀﻞ ﻟﻤﻦ ﻫﺪﻳﺖ‪ ،‬ﻭﻻ ﻣﻌﻄﻲ ﻟﻤﺎ ﻣﻨﻌﺖ‪ ،‬ﻭﻻ ﻣﺎﻧﻊ ﻟﻤﺎ ﺃﻋﻄﻴﺖ؛ ﻭﻻ‬
‫ﻣﻘﺮِّﺏ ﻟﻤﺎ ﺑﺎﻋﺪﺕ‪ ،‬ﻭﻻ ﻣﺒﻌِّﺪ ﻟﻤﺎ ﻗﺮﺑﺖ‪ .‬ﺍﻟﻠﻬﻢ ﺍﺑﺴﻂ ﻋﻠﻴﻨﺎ ﻣﻦ‬
‫ﺑﺮﻛﺎﺗﻚ ﻭﺭﺣﻤﺘﻚ ﻭﻓﻀﻠﻚ ﻭﺭﺯﻗﻚ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺍﻟﻨﻌﻴﻢ‬
‫ﺍﻟﻤﻘﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﺤﻮﻝ ﻭﻻ ﻳﺰﻭﻝ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺍﻟﻌﻮﻥ ﻳﻮﻡ‬
‫ﺍﻟﻌ‪‬ﻴ‪‬ﻠﺔ‪ ،‬ﻭﺍﻷﻣﻦ ﻳﻮﻡ ﺍﻟﺨﻮﻑ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﻋﺎﺋﺬ ﺑﻚ ﻣﻦ ﺷﺮ ﻣﺎ‬
‫ﺃﻋﻄﻴﺘﻨﺎ ﻭﺷﺮ ﻣﺎ ﻣﻨﻌﺘﻨﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺣﺒﺐ ﺇﻟﻴﻨﺎ ﺍﻹﻳﻤﺎﻥ ﻭﺯﻳﻨﻪ ﻓﻲ ﻗﻠﻮﺑﻨﺎ‪،‬‬
‫ﻭﻛﺮﻩ ﺇﻟﻴﻨﺎ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺗﻮﻓﻨﺎ ﻣﺴﻠﻤﻴﻦ ﻭﺃﺣﻴﻨﺎ ﻣﺴﻠﻤﻴﻦ ﻭﺃﻟﺤﻘﻨﺎ ﺑﺎﻟﺼﺎﻟﺤﻴﻦ ﻏﻴﺮ ﺧﺰﺍﻳﺎ‬
‫ﻭﻻ ﻣﻔﺘﻮﻧﻴﻦ‪ .‬ﺍﻟﻠﻬﻢ ﻗﺎﺗﻞ ﺍﻟﻜﻔﺮﺓ ﺍﻟﺬﻳﻦ ﻳﻜﺬﺑﻮﻥ ﺭﺳﻠﻚ ﻭﻳﺼﺪﻭﻥ‬
‫ﻋﻦ ﺳﺒﻴﻠﻚ‪ ،‬ﻭﺍﺟﻌﻞ ﻋﻠﻴﻬﻢ ﺭﺟﺰﻙ ﻭﻋﺬﺍﺑﻚ‪ .‬ﺍﻟﻠﻬﻢ ﻗﺎﺗﻞ ﺍﻟﻜﻔﺮﺓ‬
‫ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻟﻪ ﺍﻟﺤﻖ‪.‬‬

‫[ﻋﺪﻝ ]ﺑﻌﺾ ﺻﻮﺭ ﺗﻀﺤﻴﺎﺕ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻮﻡ ﺃﺣﺪ‬

‫[ﻋﺪﻝ ]ﺗﻀﺤﻴﺔ ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ‬

‫ﻫﺬﺍ ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ ﻳﺴﻤﻊ ﻓﻲ ﻏﺰﻭﺓ ﺃﺣﺪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﻣﺎﺕ‪،‬‬

‫ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﻗﺘﻞ‪ ،‬ﻓﻴﻤﺮ ﻋﻠﻰ ﻗﻮﻡ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺪ ﺃﻟﻘﻮﺍ‬
‫ﺍﻟﺴﻼﺡ ﻣﻦ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻬﻢ‪ :‬ﻣﺎ ﺑﺎﻟﻜﻢ ﻗﺪ ﺃﻟﻘﻴﺘﻢ ﺍﻟﺴﻼﺡ؟ ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫ﻗﺘﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﺃﻧﺲ ‪ :‬ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ‬
‫ﺑﺎﻟﺤﻴﺎﺓ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﻮﻣﻮﺍ ﻓﻤﻮﺗﻮﺍ ﻋﻠﻰ ﻣﺎ ﻣﺎﺕ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻭﺍﻧﺪﻓﻊ ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ ﻓﻲ ﺻﻔﻮﻑ ﺍﻟﻘﺘﺎﻝ‪،‬‬
‫ﻓﻠﻘﻲ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ‪ ،‬ﻓﻘﺎﻝ ﺃﻧﺲ ‪ :‬ﻳﺎ ﺳﻌﺪ ﻭﺍﷲ ﺇﻧﻲ ﻷﺟﺪ ﺭﻳﺢ ﺍﻟﺠﻨﺔ‬
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‫ﺩﻭﻥ ﺃﺣﺪ‪ ،‬ﻭﺍﻧﻄﻠﻖ ﻓﻲ ﺻﻔﻮﻑ ﺍﻟﻘﺘﺎﻝ ﻓﻘﺎﺗﻞ ﺣﺘﻰ ﻗﺘﻞ‪ ،‬ﻭﻣﺎ ﻋﺮﻓﺘﻪ‬
‫ﺇﻻ ﺃﺧﺘﻪ ﺑﺒﻨﺎﻧﻪ‪ ،‬ﻭﺑﻪ ﺑﻀﻊ ﻭﺛﻤﺎﻧﻮﻥ ﻣﺎ ﺑﻴﻦ ﻃﻌﻨﺔ ﺑﺮﻣﺢ ﻭﺿﺮﺑﺔ‬
‫ﺑﺴﻴﻒ ﻭﺭﻣﻴﺔ ﺑﺴﻬﻢ‪.‬‬

‫[ﻋﺪﻝ ]ﺗﻀﺤﻴﺔ ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‬

‫ﻭﻫﺬﺍ ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺍﻷﻧﺼﺎﺭﻱ ﻳﻘﻮﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫ﻟـﺰﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ))‪ :‬ﻳﺎ ﺯﻳﺪ ! ﺍﺑﺤﺚ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻴﻦ‬
‫ﺍﻟﻘﺘﻠﻰ ﻓﻲ ﺃﺣﺪ ﻓﺈﻥ ﺃﺩﺭﻛﺘﻪ ﻓﺄﻗﺮﺋﻪ ﻣﻨﻲ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﻞ ﻟﻪ ‪:‬ﻳﻘﻮﻝ‬
‫ﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻛﻴﻒ ﺗﺠﺪﻙ؟((( ﺃﻱ‪ :‬ﻛﻴﻒ‬
‫ﺣﺎﻟﻚ؟ ‪).‬ﻭﺍﻧﻄﻠﻖ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻟﻴﺒﺤﺚ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ﻓﻮﺟﺪﻩ ﻓﻲ ﺁﺧﺮ ﺭﻣﻖ ﻣﻦ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﻳﺎ ﺳﻌﺪ !‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﺮﺋﻚ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻚ‪ :‬ﻛﻴﻒ‬
‫ﺗﺠﺪﻙ؟( ﻓﻘﺎﻝ ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻟـﺰﻳﺪ ﺑﻦ ﺛﺎﺑﺖ)‪ :‬ﻭﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻭﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﻞ ﻟﻪ‪ :‬ﺇﻧﻲ ﻭﺍﷲ ﻷﺟﺪ ﺭﻳﺢ ﺍﻟﺠﻨﺔ(‪ ،‬ﺛﻢ ﺍﻟﺘﻔﺖ ﺳﻌﺪ‬
‫ﻭﻫﻮ ﻳﺤﺘﻀﺮ ﺇﻟﻰ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﻳﺎ ﺯﻳﺪ ﺑﻠﻎ ﻗﻮﻣﻲ ﻣﻦ‬
‫ﺍﻷﻧﺼﺎﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﻞ ﻟﻬﻢ‪ :‬ﻻ ﻋﺬﺭ ﻟﻜﻢ ﻋﻨﺪ ﺍﷲ ﺇﻥ ﺧﻠﺺ ﺇﻟﻰ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻜﺮﻭﻩ ﻭﻓﻴﻜﻢ ﻋﻴﻦ ﺗﻄﺮﻑ)‬

‫[ﻋﺪﻝ ]ﺗﻀﺤﻴﺔ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺠﻤﻮﺡ‬

‫ﻭﻫﺬﺍ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺠﻤﻮﺡ ﺭﺟﻞ ﺃﻋﺮﺝ ﻻ ﺟﻬﺎﺩ ﻋﻠﻴﻪ‪ ،‬ﻗﺪ ﺃﺳﻘﻂ ﺍﷲ‬
‫ﻋﻨﻪ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻟﻜﻨﻪ ﻳﺴﻤﻊ ﺍﻟﻨﺪﺍﺀ‪ :‬ﻳﺎ ﺧﻴﻞ ﺍﷲ ﺍﺭﻛﺒﻲ‪ ،‬ﺣﻲ ﻋﻠﻰ‬

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‫ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻄﻠﻖ ﻟﻠﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ ،‬ﻓﻴﻘﻮﻝ‬

‫ﺃﺑﻨﺎﺅﻩ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺬﻳﻦ ﻣﺎ ﺗﺮﻛﻮﺍ ﻏﺰﻭﺓ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ؛ ﻳﻘﻮﻟﻮﻥ‬
‫ﻷﺑﻴﻬﻢ‪) :‬ﻳﺎ ﺃﺑﺎﻧﺎ ﻟﻘﺪ ﺃﺳﻘﻂ ﺍﷲ ﻋﻨﻚ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻭﻧﺤﻦ ﻧﻜﻔﻴﻚ(‪.‬‬
‫ﻓﻴﺒﻜﻲ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺠﻤﻮﺡ ﻭﻳﻨﻄﻠﻖ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻟﻴﺸﺘﻜﻲ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﻫﻮ ﻳﻘﻮﻝ( ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻥ ﺃﺑﻨﺎﺋﻲ ﻳﻤﻨﻌﻮﻧﻲ‬
‫ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻟﻠﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻭﺍﷲ ﺇﻧﻲ ﻷﺭﻳﺪ ﺃﻥ ﺃﻃﺄ‬
‫ﺑﻌﺮﺟﺘﻲ ﻫﺬﻩ ﻓﻲ ﺍﻟﺠﻨﺔ(‪ ،‬ﻓﻴﻠﺘﻔﺖ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻟﻰ‬
‫ﻋﻤﺮﻭ ﻭﻳﻘﻮﻝ‪)) :‬ﻳﺎ ﻋﻤﺮﻭ ﻓﻘﺪ ﺃﺳﻘﻂ ﺍﷲ ﻋﻨﻚ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻓﻘﺪ ﻋﺬﺭﻙ‬
‫ﺍﷲ ﺟﻞ ﻭﻋﻼ((‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻳﺮﻯ ﺍﻟﻨﺒﻲ ﺭﻏﺒﺔ ﻋﺎﺭﻣﺔ ﻓﻲ ﻗﻠﺐ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﺍﻟﺠﻤﻮﺡ ﻟﻠﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻓﻴﻠﺘﻔﺖ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺇﻟﻰ ﺃﺑﻨﺎﺋﻪ ﺍﻷﺭﺑﻌﺔ ﻭﻳﻘﻮﻝ ﻟﻬﻢ(( ‪:‬ﻻ ﺗﻤﻨﻌﻮﻩ! ﻟﻌﻞ ﺍﷲ ﺃﻥ‬
‫ﻳﺮﺯﻗﻪ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻲ ﺳﺒﻴﻠﻪ((‪ .‬ﻭﻳﻨﻄﻠﻖ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺠﻤﻮﺡ‪ ،‬ﻻ ﺃﻗﻮﻝ‬
‫ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﻨﺼﺮ‪ ،‬ﺑﻞ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪،‬‬
‫ﻭﻳﺮﺯﻗﻪ ﺍﷲ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻲ ﺳﺒﻴﻠﻪ‪ ،‬ﺻﺪﻕ ﺍﷲ ﻓﺼﺪﻗﻪ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻭﻳﻤﺮ ﻋﻠﻴﻪ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪﻣﺎ ﻗﺘﻞ ﻓﻴﻘﻮﻝ‪)) :‬ﻭﺍﷲ‬
‫ﻟﻜﺄﻧﻲ ﺃﻧﻈﺮ ﺇﻟﻴﻚ ﺗﻤﺸﻲ ﺑﺮﺟﻠﻚ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﻫﻲ ﺻﺤﻴﺤﺔ‪)).‬‬

‫[ﻋﺪﻝ ]ﺗﻀﺤﻴﺔ ﻋﻤﻴﺮ ﺑﻦ ﺍﻟﺤﻤﺎﻡ‬

‫ﻭﻫﺬﺍ ﻋﻤﻴﺮ ﺑﻦ ﺍﻟﺤﻤﺎﻡ ﺷﺎﺏ ﻛﺮﻳﻢ ﻣﺒﺎﺭﻙ‪ ،‬ﻳﺴﻤﻊ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﻏﺰﻭﺓ ﺑﺪﺭ ﻳﻘﻮﻝ‪)) :‬ﻗﻮﻣﻮﺍ ﺇﻟﻰ ﺟﻨﺔ ﻋﺮﺿﻬﺎ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ( ‪-‬ﺇﻱ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ﻳﺎ ﺷﺒﺎﺏ! ﺇﻧﻬﺎ ﺟﻨﺔ‬

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‫ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ((‪ ،‬ﻓﻘﺎﻝ ﻋﻤﻴﺮ ﺑﻦ ﺍﻟﺤﻤﺎﻡ )‪ :‬ﺟﻨﺔ ﻋﺮﺿﻬﺎ‬

‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ! ﺑﺦ ﺑﺦ(‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻣﺎ‬
‫ﻳﺤﻤﻠﻚ ﻋﻠﻰ ﻗﻮﻟﻚ ﺑﺦ ﺑﺦ ﻳﺎ ﻋﻤﻴﺮ))‪ ،‬ﻓﻴﻘﻮﻝ ﻋﻤﻴﺮ‪) :‬ﻻ ﻭﺍﷲ ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺇﻻ ﺃﻧﻲ ﺃﺭﺟﻮ ﺍﷲ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﺃﻫﻠﻬﺎ)‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﺃﻧﺖ ﻣﻦ ﺃﻫﻠﻬﺎ((‪ .‬ﻓﺄﺧﺮﺝ ﻋﻤﻴﺮ ﺑﻦ ﺍﻟﺤﻤﺎﻡ ﺗﻤﺮﺍﺕ‬
‫ﻟﻴﺘﻘﻮﻯ ﺑﻬﻦ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻓﺄﻛﻞ ﺗﻤﺮﺓ‪ ،‬ﺛﻢ ﻗﺎﻝ ﻟﻨﻔﺴﻪ‪) :‬ﻭﺍﷲ ﻟﺌﻦ‬
‫ﺣﻴﻴﺖ ﺣﺘﻰ ﺁﻛﻞ ﻫﺬﻩ ﺍﻟﺘﻤﺮﺍﺕ ﺇﻧﻬﺎ ﻟﺤﻴﺎﺓ ﻃﻮﻳﻠﺔ(‪ ،‬ﻭﻳﻠﻘﻲ‬
‫ﺑﺎﻟﺘﻤﺮﺍﺕ ﻭﻳﻨﺪﻓﻊ ﻓﻲ ﺻﻔﻮﻑ ﺍﻟﻘﺘﺎﻝ ﻓﻴﻘﺘﻞ؛ ﻷﻧﻪ ﺻﺪﻕ ﺍﷲ ﺟﻞ‬
‫ﻭﻋﻼ ﻓﺼﺪﻗﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪.‬‬

‫[ﻋﺪﻝ ]ﺗﻀﺤﻴﺔ ﺃﻡ ﻋﻤﺎﺭﺓ‬

‫ﻟﻢ ﻳﺸﺘﺮﻙ ﻣﻦ ﻧﺴﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﻌﺮﻛﺔ ﺇﻻ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻟﻜﻨﻬﺎ‬

‫ﺑﺄﻟﻒ ﺭﺟﻞ‪ ،‬ﺇﻧﻬﺎ ﻧﺴﻴﺒﺔ ﺑﻨﺖ ﻛﻌﺐ‪ -‬ﺃﻡ ﻋﻤﺎﺭﺓ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‬
‫ﻭﺃﺭﺿﺎﻫﺎ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﺕ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﺃﺭﺽ‬
‫ﺍﻟﻤﻌﺮﻛﺔ ﻗﺪ ﺗﻜﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻷﻋﺪﺍﺀ ﻣﻦ ﻳﻤﻨﺔ ﻭﻳﺴﺮﺓ ﺭﻣﺖ ﺍﻟﻘﺮﺍﺏ‬
‫ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺴﻘﻲ ﺑﻬﺎ ﺟﺮﺣﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺃﺧﺬﺕ ﺗﺪﺍﻓﻊ ﻋﻦ‬
‫ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﻬﺎ‪:‬‬
‫))ﻣﺎ ﺭﺃﻳﺖ ﻣﺜﻞ ﻣﺎ ﺭﺃﻳﺖ ﻣﻦ ﺃﻡ ﻋﻤﺎﺭﺓ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺃﻟﺘﻔﺖ‪‬‬
‫ﻳﻤﻨﺔ ﻭﺃﻡ ﻋﻤﺎﺭﺓ ﺗﺬﻭﺩ ﻋﻨﻲ‪ ،‬ﻭﺍﻟﺘﻔﺖ ﻳﺴﺮﺓ ﻭﺃﻡ ﻋﻤﺎﺭﺓ ﺗﺬﻭﺩ‬
‫ﻋﻨﻲ((‪ ،‬ﻭﻗﺎﻝ ﻟﻬﺎ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﺃﺭﺽ ﺍﻟﻤﻌﺮﻛﺔ‪:‬‬
‫))ﻣﻦ ﻳﻄﻴﻖ ﻣﺎ ﺗﻄﻴﻘﻴﻦ ﻳﺎ ﺃﻡ ﻋﻤﺎﺭﺓ ؟! ﺳﻠﻴﻨﻲ ﻳﺎ ﺃﻡ ﻋﻤﺎﺭﺓ(( ﻗﺎﻟﺖ‪:‬‬

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‫)ﺃﺳﺄﻟﻚ ﺭﻓﻘﺘﻚ ﻓﻲ ﺍﻟﺠﻨﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ( ﻗﺎﻝ(( ‪:‬ﺃﻧﺘﻢ ﺭﻓﻘﺎﺋﻲ ﻓﻲ‬

‫ﺍﻟﺠﻨﺔ((‪ .‬ﺗﻀﺤﻴﺎﺕ ﺷﺒﺎﺏ ﺍﻷﻧﺼﺎﺭ‪ :‬ﻟﻤﺎ ﺭﺃﻯ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻫﺠﻮﻡ ﺍﻟﻜﻔﺎﺭ ﻗﺎﻝ ﻟﻨﻔﺮ ﻣﻤﻦ ﺣﻮﻟﻪ ﻣﻦ ﺷﺒﺎﺏ ﺍﻷﻧﺼﺎﺭ‪)) :‬ﻣﻦ‬
‫ﻳﺮﺩﻫﻢ ﻋﻨﺎ ﻭﻫﻮ ﺭﻓﻴﻘﻲ ﻓﻲ ﺍﻟﺠﻨﺔ(( ﻓﺘﻄﺎﻳﺮﺕ ﺍﻟﻜﻠﻤﺎﺕ ﺇﻟﻰ‬
‫ﻣﺴﺎﻣﻊ ﺷﺒﺎﺏ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﺘﺴﺎﺑﻘﻮﺍ ﺣﺘﻰ ﻗﺘﻠﻮﺍ ﺟﻤﻴﻌﺎﹰ ﻭﺍﺣﺪﺍﹰ ﺗﻠﻮ ﺍﻵﺧﺮ‬
‫ﻭﻫﻢ ﺳﺘﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪.‬‬

‫[ﻋﺪﻝ ]ﻣﻘﺘﻞ ﻣﺨﻴﺮﻳﻖ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ‪ :‬ﻭﻛﺎﻥ ﻣﻤﻦ ﻗﺘﻞ ﻳﻮﻡ ﺃﺣﺪ ﻣﺨﻴﺮﻳﻖ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ‬
‫ﺑﻨﻲ ﺛﻌﻠﺒﺔ ﺑﻦ ﺍﻟﻔﻄﻴﻮﻥ‪ ،‬ﻗﺎﻝ ‪ :‬ﻟﻤﺎ ﻛﺎﻥ ﻳﻮﻡ ﺃﺣﺪ‪ ،‬ﻗﺎﻝ ‪):‬ﻳﺎ ﻣﻌﺸﺮ‬
‫ﻳﻬﻮﺩ‪ ،‬ﻭﺍﷲ ﻟﻘﺪ ﻋﻠﻤﺘﻢ ﺃﻥ ﻧﺼﺮ ﻣﺤﻤﺪ ﻋﻠﻴﻜﻢ ﻟﺤﻖ(‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥ‬
‫ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻗﺎﻝ ‪) :‬ﻻ ﺳﺒﺖ ﻟﻜﻢ( ‪ .‬ﻓﺄﺧﺬ ﺳﻴﻔﻪ ﻭﻋﺪﺗﻪ‪ ،‬ﻭﻗﺎﻝ ‪:‬‬
‫)ﺇﻥ ﺃﺻﺒﺖ ﻓﻤﺎﻟﻲ ﻟﻤﺤﻤﺪ ﻳﺼﻨﻊ ﻓﻴﻪ ﻣﺎ ﻳﺸﺎﺀ(‪ ،‬ﺛﻢ ﻏﺪﺍ ﺇﻟﻰ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﺗﻞ ﻣﻌﻪ ﺣﺘﻰ ﻗﺘﻞ ؛ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻓﻴﻤﺎ ﺑﻠﻐﻨﺎ(( – ﻣﺨﻴﺮﻳﻖ ﺧﻴﺮ ﻳﻬﻮﺩ ((‪.‬‬

‫[ﻋﺪﻝ ]ﺗﻀﺤﻴﺔ ﺃﻃﻔﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ)ﻓﻲ ﻏﺰﻭﺓ ﺑﺪﺭ)‬

‫ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ( ‪ :‬ﺑﻴﻨﻤﺎ ﺃﻥ ﻭﺍﻗﻒ ﻓﻲ ﺍﻟﺼﻒ ﻳﻮﻡ‬

‫ﺑﺪﺭ ﺇﺫ ﺍﻟﺘﻔﺖ ﻋﻦ ﻳﻤﻴﻨﻲ ﻭﻋﻦ ﺷﻤﺎﻟﻲ ﻓﺮﺃﻳﺖ ﻏﻼﻣﻴﻦ ﻣﻦ‬
‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻓﻠﻢ ﺁﻣﻦ ﺑﻤﻜﺎﻧﻬﻤﺎ(‪ ،‬ﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ‪) :‬ﻓﻐﻤﺰﻧﻲ‬
‫ﺃﺣﺪﻫﻤﺎ ﺳﺮﺍﹰ ﻣﻦ ﺻﺎﺣﺒﻪ ﻭﻗﺎﻝ ﻟﻲ‪ :‬ﻳﺎ ﻋﻢ! ﻫﻞ ﺗﻌﺮﻑ ﺃﺑﺎ ﺟﻬﻞ؟‬

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‫ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻣﺎﺫﺍ ﺗﺼﻨﻊ ﺑﺄﺑﻲ ﺟﻬﻞ ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ؛‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻟﻘﺪ ﺳﻤﻌﺖ ﺃﻧﻪ ﻳﺴﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻟﻘﺪ‬
‫ﻋﺎﻫﺪﺕ ﺍﷲ ﺇﻥ ﺭﺃﻳﺘﻪ ﺃﻥ ﺃﻗﺘﻠﻪ ﺃﻭ ﺃﻣﻮﺕ ﺩﻭﻧﻪ‪ ،‬ﻳﻘﻮﻝ ﻋﺒﺪ‬
‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ‪ :‬ﻓﺘﻌﺠﺒﺖ ﻟﺬﻟﻚ ؛ ﻳﻘﻮﻝ‪ :‬ﻓﻐﻤﺰﻧﻲ ﺍﻟﻐﻼﻡ ﺍﻵﺧﺮ‬
‫ﻭﻗﺎﻝ ﻟﻲ ﺳﺮﺍﹰ ﻣﻦ ﺻﺎﺣﺒﻪ‪ :‬ﻳﺎﻋﻢ‪ ،‬ﻫﻞ ﺗﻌﺮﻑ ﺃﺑﺎ ﺟﻬﻞ ؟ ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ ﻳﺎ‬
‫ﺍﺑﻦ ﺃﺧﻲ‪ ،‬ﻭﻣﺎﺫﺍ ﺗﺼﻨﻊ ﺑـﺄﺑﻲ ﺟﻬﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻘﺪ ﺳﻤﻌﺖ ﺃﻧﻪ ﻳﺴﺐ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻟﻘﺪ ﻋﺎﻫﺪﺕ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺇﻥ‬
‫ﺭﺃﻳﺘﻪ ﺃﻥ ﺃﻗﺘﻠﻪ ﺃﻭ ﺃﻣﻮﺕ ﺩﻭﻧﻪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻓﺘﻌﺠﺒﺖ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻳﺴﺮﻧﻲ‬
‫ﺃﻧﻲ ﺑﻴﻦ ﺭﺟﻠﻴﻦ ﻣﻜﺎﻧﻬﻤﺎ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻓﻨﻈﺮﺕ ﻓﻲ ﺍﻟﻘﻮﻡ ﻓﺮﺃﻳﺖ ﺃﺑﺎ‬
‫ﺟﻬﻞ ﻳﺠﻮﻝ ﻓﻲ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﻠﺖ ﻟﻬﻤﺎ‪ :‬ﺍﻧﻈﺮﺍ ﻫﻞ ﺗﺮﻳﺎﻥ ﻫﺬﺍ‪ ،‬ﻗﺎﻻ‪ :‬ﻧﻌﻢ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺻﺎﺣﺒﻜﻤﺎ ﺍﻟﺬﻱ ﺗﺴﺄﻻﻥ ﻋﻨﻪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻓﺎﻧﻘﻀﺎ ﻋﻠﻴﻪ ﻣﺜﻞ‬
‫ﺍﻟﺼﻘﺮﻳﻦ ﻓﻘﺘﻼﻩ‪ .‬ﻭﺟﺮﻯ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺘﻠﺘﻪ‪ ،‬ﻭﺍﻵﺧﺮ ﻳﻘﻮﻝ‪ :‬ﺑﻞ ﺃﻧﺎ ﺍﻟﺬﻱ ﻗﺘﻠﺖ ﺃﺑﺎ‬
‫ﺟﻬﻞ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﻟﻬﻤﺎ‪)) :‬ﻫﻞ ﻣﺴﺤﺘﻤﺎ ﺳﻴﻔﻴﻜﻤﺎ؟(( ﻗﺎﻻ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﺃﻋﻄﻨﻲ ﺳﻴﻔﻚ‪ ،‬ﻭﻗﺎﻝ ﻟﻶﺧﺮ‪ :‬ﺃﻋﻄﻨﻲ‬
‫ﺳﻴﻔﻚ((‪ ،‬ﻭﻧﻈﺮ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻟﻰ ﺍﻟﺴﻴﻔﻴﻦ ﻓﻮﺟﺪ ﺩﻡ‬
‫ﺃﺑﻲ ﺟﻬﻞ ﻋﻠﻰ ﺍﻟﺴﻴﻔﻴﻦ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﻟﻴﻬﻤﺎ ﻭﻗﺎﻝ‪) :‬ﻛﻼﻛﻤﺎ ﻗﺘﻠﻪ(‬
‫ﻭﺍﻟﺒﻄﻼﻥ ﻫﻤﺎ ﻣﻌﺎﺫ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺠﻤﻮﺡ ﻭﻟﺪ ﺫﻟﻜﻢ ﺍﻟﺮﺟﻞ ﺍﻷﻋﺮﺝ‪،‬‬
‫ﻭﻣﻌﺎﺫ ﺑﻦ ﻋﻔﺮﺍﺀ‪.‬‬

‫[ﻋﺪﻝ ]ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‬

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‫ﻣﺰﺝ ﺍﻟﻌﺘﺎﺏ ﺍﻟﺮﻗﻴﻖ ﺑﺎﻟﺪﺭﺱ ﺍﻟﻨﺎﻓﻊ ﻭﺗﻄﻬﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﺣﺘﻰ‬ ‫•‬

‫ﻻ ﻳﺘﺤﻮﻝ ﺍﻧﻜﺴﺎﺭﻫﻢ ﻓﻲ ﺍﻟﻤﻴﺪﺍﻥ ﺇﻟﻰ ﻗﻨﻮﻁ ﻳﻔﻞ ﻗﻮﺍﻫﻢ‪،‬‬

‫ﻭﺣﺴﺮﺓ ﺗﺸﻞ ﺇﻧﺘﺎﺟﻬﻢ‬

‫ﻦ ﻓﹶﺴِﻴﺮ‪‬ﻭﺍ ﻓِﻲ ﺍ ﹾﻟﺄﹶ ‪‬ﺭﺽِ ﻓﹶﺎ ‪‬ﻧﻈﹸﺮﻭﺍ ﻛﹶ ‪‬ﻴﻒ‪‬‬

‫ﻦ ﹶﻗ ‪‬ﺒﻠِﻜﹸ ‪‬ﻢ ﺳ‪‬ﻨ‪ ‬‬
‫ﺖ ﻣِ ‪‬‬
‫ﺪ ﺧ‪‬ﻠﹶ ‪‬‬
‫{ ﹶﻗ ‪‬‬
‫ﻥ ﻟِﻠﻨ‪ّ‬ﺎﺱِ ﻭ‪‬ﻫ‪‬ﺪ‪‬ﻯ ﻭ‪‬ﻣ‪ ‬ﻮﻋِ ﹶﻈ ﹲﺔ ﻟِ ﹾﻠﻤ‪‬ﺘّ‪‬ﻘِﻴﻦ‪.‬‬
‫ﻛﹶﺎﻥﹶ ﻋ‪‬ﺎ ِﻗﺒ‪‬ﺔﹸ ﺍ ﹾﻟﻤ‪‬ﻜﹶﺬِّﺑِﻴﻦ‪ .‬ﻫ‪‬ﺬﹶﺍ ﺑ‪‬ﻴ‪‬ﺎ ﹲ‬
‫ﻥ ﻛﹸ ‪‬ﻨﺘ‪ ‬ﻢ ﻣ‪ ‬ﺆﻣِﻨِﻴﻦ‪}.‬‬
‫ﻭ‪‬ﻟﹶﺎ ﺗ‪‬ﻬِﻨ‪‬ﻮﺍ ﻭ‪‬ﻟﹶﺎ ﺗ‪ ‬ﺤﺰ‪‬ﻧ‪‬ﻮﺍ ﻭ‪‬ﺃﹶ ‪‬ﻧﺘ‪ ‬ﻢ ﺍ ﹾﻟﺄﹶ ‪‬ﻋﻠﹶ ‪‬ﻮﻥﹶ ﺇِ ﹾ‬

‫ﺑﻴ‪ّ‬ﻦ ﺃﻥ ﺍﻟﻤﺆﻣﻦ ‪-‬ﻣﻬﻤﺎ ﻋﻈﻤﺖ ﺑﺎﷲ ﺻﻠﺘﻪ‪ -‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫•‬

‫ﻳﻐﺘﺮ ﺑﻪ ﺃﻭ ﻳﺤﺴﺐ ﺍﻟﺪﻧﻴﺎ ﺩﺍﻧﺖ ﻟﻪ‪ ،‬ﺃﻭ ﻳﻈﻦ ﻗﻮﺍﻧﻴﻨﻬﺎ ﺍﻟﺜﺎﺑﺘﺔ‬

‫ﻃﻮﻉ ﻳﺪﻳﻪ‪.‬‬

‫ﺪ ﻣ‪‬ﺲّ‪ ‬ﺍ ﹾﻟ ﹶﻘ ‪‬ﻮﻡ‪ ‬ﹶﻗ ‪‬ﺮ ‪‬ﺡ ﻣِ ﹾﺜﻠﹸﻪ‪ ‬ﻭ‪‬ﺗِ ﹾﻠﻚ‪ ‬ﺍ ﹾﻟﺄﹶﻳ‪ّ‬ﺎﻡ‪ ‬ﻧ‪‬ﺪ‪‬ﺃﻭِﻟﹸﻬ‪‬ﺎ‬
‫ﻥ ﻳ‪ ‬ﻤﺴ‪ ‬ﺴﻜﹸ ‪‬ﻢ ﹶﻗ ‪‬ﺮ ‪‬ﺡ ﻓﹶ ﹶﻘ ‪‬‬
‫{ﺇِ ﹾ‬
‫ﺪﺧ‪‬ﻠﹸﻮﺍ ﺍ ﹾﻟﺠ‪‬ﻨّ‪‬ﺔﹶ ﻭ‪‬ﻟﹶﻤ‪ّ‬ﺎ ﻳ‪ ‬ﻌﻠﹶ ‪‬ﻢ ﺍﻟﻠّﹶﻪ‪ ‬ﺍﻟّﹶﺬِﻳﻦ‪‬‬
‫ﻥ ﺗ‪ ‬‬
‫ﺑ‪ ‬ﻴﻦ‪ ‬ﺍﻟﻨ‪ّ‬ﺎﺱِ{‪} .‬ﺃﹶ ‪‬ﻡ ﺣ‪‬ﺴِ ‪‬ﺒﺘ‪ ‬ﻢ ﺃﹶ ﹾ‬
‫ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻭﺍ ﻣِ ‪‬ﻨﻜﹸ ‪‬ﻢ ﻭ‪‬ﻳ‪ ‬ﻌﻠﹶﻢ‪ ‬ﺍﻟﺼ‪ّ‬ﺎﺑِﺮِﻳﻦ‪}.‬‬

‫ﻟﻘﺪ ﺟﻤﻊ ﻣﺤﻤﺪ ﺍﻟﻨﺎﺱ ﺣﻮﻟﻪ ﻋﻠﻰ ﺃﻧﻪ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪،‬‬ ‫•‬

‫ﻭﺍﻟﺬﻳﻦ ﺍﺭﺗﺒﻄﻮﺍ ﺑﻪ ﻋﺮﻓﻮﻩ ﺇﻣﺎﻣﺎﹰ ﻟﻬﻢ ﻓﻲ ﺍﻟﺤﻖ‪ ،‬ﻭﺻﻠﺔ ﻟﻬﻢ‬

‫ﺑﺎﷲ‪ .‬ﻓﺈﺫﺍ ﻣﺎﺕ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻇﻠﹶّﺖ ﺍﻟﺼﻠﺔ ﺍﻟﻜﺒﺮﻯ ﺑﺎﻟﺤﻲِّ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻤﻮﺕ ﺑﺎﻗﻴﺔ ﻧﺎﻣﻴﺔ‪:‬‬

‫ﻦ ﹶﻗ ‪‬ﺒﻠِﻪِ ﺍﻟﺮّ‪‬ﺳ‪‬ﻞﹸ ﺃﹶﻓﹶﺈِﻳ‪‬ﻦ ﻣ‪‬ﺎﺕ‪ ‬ﺃﹶ ‪‬ﻭ ﻗﹸﺘِﻞﹶ‬

‫ﺖ ﻣِ ‪‬‬
‫ﺪ ﺧ‪‬ﻠﹶ ‪‬‬
‫ﺪ ﺇِﻟﹶّﺎ ﺭ‪‬ﺳ‪‬ﻮ ﹲﻝ ﹶﻗ ‪‬‬
‫{ﻭ‪‬ﻣ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤّ‪ ‬‬
‫ﻦ ﻳ‪‬ﻀ‪‬ﺮّ‪ ‬ﺍﻟﻠّﹶﻪ‪ ‬ﺷ‪ ‬ﻴﺌﹰﺎ‬
‫ﺐ ﻋ‪‬ﻠﹶﻰ ﻋ‪ِ ‬ﻘﺒ‪ ‬ﻴﻪِ ﻓﹶﻠﹶ ‪‬‬
‫ﻦ ﻳ‪ ‬ﻨ ﹶﻘﻠِ ‪‬‬
‫ﺍ ‪‬ﻧ ﹶﻘﻠﹶ ‪‬ﺒﺘ‪ ‬ﻢ ﻋ‪‬ﻠﹶﻰ ﺃﹶ ‪‬ﻋﻘﹶﺎﺑِﻜﹸ ‪‬ﻢ ﻭ‪‬ﻣ‪ ‬‬
‫ﻭ‪‬ﺳ‪‬ﻴ‪ ‬ﺠﺰِﻱ ﺍﻟﻠّﹶﻪ‪ ‬ﺍﻟﺸ‪ّ‬ﺎﻛِﺮِﻳﻦ‪}.‬‬

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‫ﻳﻌﺘﻘﺪ ﺑﻌﺾ ﺍﻟﻤﺆﺭﺧﻴﻦ ﺇﻥ ﺃﺳﺒﺎﺏ ﺍﻟﻬﺰﻳﻤﺔ ﺃﻛﺜﺮ ﻋﻤﻘﺎ ﻣﻦ ‪٤٠‬‬

‫ﻣﻘﺎﺗﻼ ﺗﺮﻛﻮﺍ ﻣﻮﺍﻗﻌﻬﻢ ﻻﻫﺜﻴﻦ ﺧﻠﻒ ﺍﻟﻐﻨﻴﻤﺔ ﺃﻭ ﺍﻟﺼﺮﺧﺔ ﺍﻟﺘﻲ‬
‫ﺇﺩﻋﺖ ﻗﺘﻞ ﺍﻟﺮﺳﻮﻝ ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻌﺾ ﺍﻟﺘﺤﻠﻴﻼﺕ ﻋﻦ ﺳﺒﺐ ﺍﻟﻬﺰﻳﻤﺔ‪:‬‬

‫ﻋﺪﻡ ﺗﺮﺳﺦ ﻣﺒﺎﺩﺉ ﺍﻷﻣﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﻣﺠﺘﻤﻊ ﻳﺜﺮﺏ ﺣﻴﺚ‬ ‫•‬

‫ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ "ﺍﻟﺮﻭﺽ ﺍﻷﻧﻒ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ"‬

‫ﻟﻠﺴﻬﻴﻠﻲ ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺧﺮﺟﻮﺍ ﺇﻟﻰ ﺃﺣﺪ ﻷﺧﺬ ﺛﺄﺭ‬
‫ﻗﺪﻳﻢ ﻣﻦ ﻣﺴﻠﻢ ﺃﺧﺮ ﻭﻳﺬﻛﺮ ﺍﻟﺴﻬﻴﻠﻲ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﺳﻮﻳﺪ ﺑﻦ‬
‫ﺍﻟﺼﺎﻣﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻟﺜﺄﺭ ﻣﻦ ﺍﻟﻤﺠﺬﺭ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺬﻱ‬
‫ﻗﺘﻞ ﺃﺑﺎﻩ ﻓﻲ ﺣﺮﺏ ﺍﻷﻭﺱ ﻭﺍﻟﺨﺰﺭﺝ ‪.‬ﻭﻟﻢ ﻳﻘﺘﺼﺮ ﺍﻷﻣﺮ ﻋﻠﻰ‬
‫ﺍﻷﻧﺼﺎﺭ ﺑﻞ ﺇﻥ ﻣﺠﻮﻋﺔ ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﺇﺳﺘﺴﻠﻤﻮﺍ ﺑﻌﺪ ﺳﻤﺎﻋﻬﻢ‬
‫ﺑﺼﺮﺧﺔ ﻣﻘﺘﻞ ﺍﻟﺮﺳﻮﻝ ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺍﻟﺴﻴﺮﺓ ﺍﻟﺤﻠﺒﻴﺔ ﻓﺈﻥ‬
‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻗﺎﻟﻮﺍ "ﻧﻠﻘﻲ ﺇﻟﻴﻬﻢ ﺑﺄﻳﺪﻳﻨﺎ ﻓﺈﻧﻬﻢ‬
‫ﻗﻮﻣﻨﺎ ﻭﺑﻨﻮ ﻋﻤﻨﺎ]‪" [15‬‬

‫ﻋﺪﻡ ﻧﺸﻮﺀ ﻓﻜﺮﺓ ﻓﺼﻞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻦ ﺷﺨﺺ ﺍﻟﺮﺳﻮﻝ‬ ‫•‬

‫ﻣﺤﻤﺪ ﻓﻘﺪ ﻓﺮ ﻣﻦ ﺍﻟﻤﻌﺮﻛﺔ ﺍﻗﺮﺏ ﺍﻟﻤﻘﺮﺑﻴﻦ ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ‬

‫ﺑﻌﺪ ﺳﻤﺎﻋﻬﻢ ﺻﺮﺧﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﺑﺮﺯ ﻣﺜﺎﻝ ﻫﻮﺍﻟﺠﺪﻝ ﺍﻟﻤﺴﺘﻤﺮ‬
‫ﻟﺤﺪ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺣﻮﻝ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﻓﺮﺍﺭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻣﻦ‬
‫ﺍﻟﻤﻌﺮﻛﺔ ‪ I.‬ﻓﺎﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺍﻟﺒﻴﻬﻘﻲ ﻓﺈﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻣﻊ‬
‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺪ ﺇﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻟﻤﺪﻳﻨﺔ ﺑﺤﻮﺍﻟﻲ ‪٣٠‬‬
‫ﻣﻴﻼ ﻭﻟﻢ ﻳﻌﻮﺩﻭﺍ ﺇﻻ ﺑﻌﺪ ﺳﻤﺎﻋﻬﻢ ﺑﻌﻮﺩﺓ ﺍﻟﻨﺒﻲ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ‬

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‫ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺤﺪﺙ ﻫﻮ ﻣﺎﻳﺸﻴﺮ‬

‫ﺍﻟﻴﻪ ﺍﻷﻳﺔ ‪ ١٥٥‬ﻣﻦ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻟﺘﻲ ﺗﻨﺺ "ﺇِﻥّﹶ ﺍﻟّﹶﺬِﻳﻦ‪‬‬
‫ﺗ‪‬ﻮ‪‬ﻟّﹶﻮ‪‬ﺍ ﻣِ ‪‬ﻨﻜﹸ ‪‬ﻢ ﻳ‪ ‬ﻮﻡ‪ ‬ﺍ ﹾﻟﺘ‪‬ﻘﹶﻰ ﺍ ﹾﻟﺠ‪ ‬ﻤﻌ‪‬ﺎﻥِ ﺇِﻧّ‪‬ﻤ‪‬ﺎ ﺍ ‪‬ﺳﺘ‪‬ﺰ‪‬ﻟّﹶﻬ‪‬ﻢ‪ ‬ﺍﻟﺸّ‪ ‬ﻴﻄﹶﺎﻥﹸ‬
‫ﺪ ﻋ‪‬ﻔﹶﺎ ﺍﻟﻠّﹶﻪ‪ ‬ﻋ‪ ‬ﻨﻬ‪ ‬ﻢ ﺇِﻥّﹶ ﺍﻟﻠّﹶﻪ‪ ‬ﻏﹶﻔﹸﻮ ‪‬ﺭ ﺣ‪‬ﻠِﻴ ‪‬ﻢ "‬
‫ﺑِﺒ‪ ‬ﻌﺾِ ﻣ‪‬ﺎ ﻛﹶﺴ‪‬ﺒ‪‬ﻮﺍ ﻭ‪‬ﻟﹶ ﹶﻘ ‪‬‬
‫]‪[16‬‬
‫‪.‬‬
‫ﻣﻦ ﻣﺼﻠﺤﺖ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﻟﻰ ﺃﻥ ﺗﺼﺎﺏ‬ ‫•‬

‫ﺑﺮﺟ‪‬ﺎﺕ ﻋﻨﻴﻔﺔ ﺗﻌﺰﻝ ﺧ‪‬ﺒ‪‬ﺜﻬﺎ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺔ ﺍﷲ ﺃﻥ‬

‫ﻳﻘﻊ ﻫﺬﺍ ﺍﻟﺘﻤﺤﻴﺺ ﻓﻲ ﺃﺣﺪ‪.‬‬

‫{ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠّﹶﻪ‪ ‬ﻟِﻴ‪‬ﺬﹶﺭ‪ ‬ﺍ ﹾﻟﻤ‪ ‬ﺆﻣِﻨِﻴﻦ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﺎ ﺃﹶ ‪‬ﻧﺘ‪ ‬ﻢ ﻋ‪‬ﻠﹶ ‪‬ﻴﻪِ ﺣ‪‬ﺘ‪ّ‬ﻰ ﻳ‪‬ﻤِﻴﺰ‪ ‬ﺍ ﹾﻟﺨ‪‬ﺒِﻴﺚﹶ‬
‫ﻦ ﺍﻟ ّﹶﻄﻴِّﺐِ ﻭ‪‬ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠّﹶﻪ‪ ‬ﻟِﻴ‪ ‬ﹾﻄﻠِﻌ‪‬ﻜﹸ ‪‬ﻢ ﻋ‪‬ﻠﹶﻰ ﺍ ﹾﻟﻐ‪ ‬ﻴﺐِ‪}.‬‬
‫ﻣِ ‪‬‬

‫ﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺳﻴﺮﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ﻓﺈﻧﻪ ﺑﻌﺪ ‪ ٣‬ﺍﻳﺎﻡ ﻣﻦ ﻫﺰﻳﻤﺔ ﺃﺣﺪ‬
‫ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻓﻲ ﻟﻴﻠﺔ ‪ ١٠‬ﺷﻮﺍﻝ ﺧﺮﺟﺖ ﻗﻮﺓ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻋﻠﻰ‬
‫ﺭﺃﺳﻬﻢ ﺍﻟﺮﺳﻮﻝ ﻓﻲ ﻏﺰﻭﺓ ﺣﻤﺮﺍﺀ ﺍﻷﺳﺪ ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﺍﻟﺨﺮﻭﺝ ﻓﻲ ﻃﻠﺐ ﺟﻴﺶ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺍﻟﻌﺎﺋﺪ ﺇﻟﻰ ﻣﻜﺔ ﻭﻳﺮﻯ‬
‫ﺍﻟﻤﺆﺭﺧﻮﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺮﻛﺔ ﻣﻌﺎﻧﻲ ﻋﻤﻴﻘﺔ ﺣﺎﻭﻝ ﺍﻟﺮﺳﻮﻝ ﺇﻳﺼﺎﻟﻬﺎ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬

‫ﻣﺤﺎﻭﻟﺔ ﻟﻌﻼﺝ ﺍﻟﺠﺎﻧﺐ ﺍﻟﻨﻔﺴﻲ ﻣﻦ ﺍﻟﺠﻴﺶ ﺍﻟﻤﻨﻬﺎﺭ ﺣﻴﺚ ﻃﻠﺐ‬ ‫•‬

‫ﺍﻟﺮﺳﻮﻝ ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﻓﻲ ﺃﺣﺪ ﻓﻘﻂ‬

‫ﺍﻥ ﻳﺨﺮﺟﻮﺍ ﻣﻌﻪ ﻭﻛﺎﻥ ﻣﻌﻈﻢ ﻣﻦ ﺧﺮﺝ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻟﺮﺳﻮﻝ‬
‫ﺟﺮﺣﻰ ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﺳﻴﺮﺓ ﺍﻟﺤﻠﺒﻰ ﻓﻜﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﺑﻪ‬
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‫‪ ١٠‬ﺟﺮﺍﺣﺎﺕ ﻭﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻧﻔﺴﻪ ﻣﺠﺮﻭﺣﺎ ﻓﻲ ﺍﻟﻮﺟﻪ ﻭﺍﻟﺸﻔﺔ‬

‫ﺍﻟﺴﻔﻠﻰ ﻭﺍﻟﺮﻛﺒﺘﻴﻦ‪.‬‬

‫ﺇﺭﺳﺎﻝ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻣﻜﺔ ﻣﻔﺎﺩﻩ ﺇﻥ ﻫﺰﻳﻤﺔ ﺃﺣﺪ ﻟﻢ ﻳﻮﻗﻊ‬ ‫•‬

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‫ﺍﻟﻮﻫﻦ ﻓﻲ ﺻﻔﻮﻑ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬

‫ﺇﺭﺳﺎﻝ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻟﻤﻌﺎﺭﺿﺔ ﺩﺍﺧﻞ ﻳﺜﺮﺏ ﺍﻥ ﺍﻟﻘﻴﺎﺩﺓ‬

‫ﺍﻟﻤﺮﻛﺰﻳﺔ ﻻ ﺯﺍﻟﺖ ﻣﺘﺤﻜﻤﺔ ﻓﻘﺎﻡ ﺍﻟﺮﺳﻮﻝ ﺑﺈﻧﺰﺍﻝ ﻋﻘﻮﺑﺔ ﺍﻟﻤﻮﺕ‬
‫ﺑﺎﻟﺤﺎﺭﺙ ﺑﻦ ﺳﻮﻳﺪ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﺍﻟﺬﻱ‬
‫ﺧﺮﺝ ﻟﻤﻌﺮﻛﺔ ﺃﺣﺪ ﺧﺼﻴﺼﺎ ﻛﻲ ﻳﻘﺘﻞ ﺍﻟﻤﺠﺬﺭ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺃﻳﻀﺎ ﻟﻴﺸﻔﻲ ﻏﻠﻴﻠﻪ ﻣﻦ ﺛﺄﺭ ﻗﺪﻳﻢ ﺍﻣﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺑﻲ‬
‫ﺑﻦ ﺳﻠﻮﻝ ﻓﻘﺪ ﺳﻘﻂ ﻣﺎ ﻛﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻪ ﻣﻦ ﺳﻴﺎﺩﺓ ﻓﻌﻨﺪﻣﺎ ﺣﺎﻭﻝ ﺃﻥ‬
‫ﻳﻨﺼﺢ ﺍﺗﺒﺎﻋﻪ ﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺑﻄﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﺍﺧﺬ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﺜﻮﺑﻪ‬
‫ﻭﻗﺎﻟﻮﺍ ﻟﻪ "ﺍﺟﻠﺲ ﻋﺪﻭ ﺍﷲ‪ ،‬ﻟﺴﺖ ﻟﺬﻟﻚ ﺑﺄﻫﻞ"‬

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