‫ﺭﻭﺍﺑﻂ ﻣﻔﻴﺪﺓ [‪ :‬ﺍﺳﺘﺮﺟﺎﻉ ﻛﻠﻤﺔ ﺍﻟﻤﺮﻭﺭ |ﻃﻠﺐ ﻛﻮﺩ ﺗﻔﻌﻴﻞ ﺍﻟﻌﻀﻮﻳﺔ | ﺗﻔﻌﻴﻞ ﺍﻟﻌﻀﻮﻳﺔ]‬

‫ﺃﻫﻼ ﻭﺳﻬﻼ ﺑﻜـ ﻳﺎ ﺍﺳﺎﻣﺔ‪10‬‬

‫ﺍﻟﺴﺎﻋﺔ ‪01:51 PM‬‬ ‫ﺁﺧﺮ ﺯﻳﺎﺭﺓ ﻟﻚ ﻛﺎﻧﺖ ‪:‬ﺍﻟﻴﻮﻡ‬

‫ﻣــﻨــﺘــﺪﻳــﺎﺕ ﻣــﻌﺮﺍﺝ ﺍﻟـﻘــﻠــﻢ > ﻛﺘﺎﺏ ﻣـﻌــﺮﺍﺝ ﺍﻟـﻘــﻠﻢ > ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬
‫ﺍﻟﻨﺒﻲ ﺍﻟﻤﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺝ‪(2‬ﺃﺑﻮ ﻫﺮﻳﺮﺓ )‬

‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ ﺣﻮﺍﺭﺍﺕ ﻓﻲ ﺍﺍﻷﺩﻳﺎﻥ ﻭﻗﻀﺎﻳﺎ ﺍﻻﻧﺴﺎﻥ‬

‫ﺧﻴﺎﺭﺍﺕ ﺳﺮﻳﻌﺔ‬
‫ﻣﺸﺎﺭﻛﺎﺕ ﺍﻟﻴﻮﻡ‬
‫ﺍﺟﻌﻞ ﻛﺎﻓﺔ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﻣﻘﺮﻭءﺓ‬
‫ﻓﺘﺢ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬
‫ﻟﻮﺣﺔ ﺗﺤﻜﻢ ﺍﻟﻌﻀﻮ‬
‫ﺗﻌﺪﻳﻞ ﺍﻟﻤﻠﻒ ﺍﻟﺸﺨﺼﻲ‬
‫ﺗﻌﺪﻳﻞ ﺍﻟﺨﻴﺎﺭﺍﺕ‬
‫ﺍﻟﻤﺘﻨﻮﻋﺎﺕ‬
‫ﻣﻮﺍﺿﻴﻊ ﻣﺸﺘﺮﻙ ﺑﻬﺎ‬
‫ﻣﻠﻔﻲ ﺍﻟﺸﺨﺼﻲ‬

‫ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺍﻟﺼﻔﺤﺔ‪...‬‬

‫ﻃﺮﻕ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺃﺩﻭﺍﺕ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﺍﻟﻨﺒﻲ ﺍﻟﻤﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺝ‪(2‬ﺃﺑﻮ ﻫﺮﻳﺮﺓ )‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 1‬‬ ‫‪10-13-2006, 10:35 AM‬‬

‫ﺍﻟﻨﺒﻲ ﺍﻟﻤﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺝ‪(2‬ﺃﺑﻮ ﻫﺮﻳﺮﺓ )‬ ‫ﺷﻬﺎﺏ ﺍﻟﺴﻼﻡ‬

‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ‬
‫ﺃﻭﻻ ‪:‬ﺃﻗﻮﺍﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎء ﻭﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ‬
‫ﺃﺑﻲ ﻫﺮﻳﺮﺓ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪-601:‬‬ ‫‪4: ÑÞã ÇáÚÖæíÉ‬‬

‫‪648: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫‪600‬‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬
‫ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﺳﻤﻊ ﻋﻤﺮ ﻳﻘﻮﻝ‬
‫ﻷﺑﻲ ﻫﺮﻳﺮﺓ ﻟﺘﺘﺮﻛﻦ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﻷﻟﺤﻘﻨﻚ‬
‫ﺑﺄﺭﺽ ﺩﻭﺱ ﻭﻗﺎﻝ ﻟﻜﻌﺐ ﻟﺘﺘﺮﻛﻦ ﺍﻟﺤﺪﻳﺚ‬
‫ﺃﻭ ﻷﻟﺤﻘﻨﻚ ﺑﺄﺭﺽ ﺍﻟﻘﺮﺩﺓ‬
‫ﻳﺤﻴﻰ ﺑﻦ ﺃﻳﻮﺏ ﻋﻦ ﺍﺑﻦ ﻋﺠﻼﻥ ﺃﻥ ﺃﺑﺎ‬
‫ﻫﺮﻳﺮﺓ ﻛﺎﻥ ﻳﻘﻮﻝ ﺇﻧﻲ ﻷﺣﺪﺙ ﺃﺣﺎﺩﻳﺚ ﻟﻮ‬
‫ﺗﻜﻠﻤﺖ ﺑﻬﺎ ﻓﻲ ﺯﻣﻦ ﻋﻤﺮ ﻟﺸﺞ ﺭﺃﺳﻲ ﻗﻠﺖ‬
‫ﻫﻜﺬﺍ ﻫﻮ ﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻘﻮﻝ‬
‫ﺃﻗﻠﻮﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺯﺟﺮ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺑﺚ ﺍﻟﺤﺪﻳﺚ ﻭﻫﺬﺍ ﻣﺬﻫﺐ‬
‫ﻟﻌﻤﺮ ﻭﻟﻐﻴﺮﻩ ﻓﺒﺎﷲ ﻋﻠﻴﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻛﺜﺎﺭ‬
‫ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺩﻭﻟﺔ ﻋﻤﺮ ﻛﺎﻧﻮﺍ ﻳﻤﻨﻌﻮﻥ‬
‫ﻣﻨﻪ ﻣﻊ ﺻﺪﻗﻬﻢ ﻭﻋﺪﺍﻟﺘﻬﻢ ﻭﻋﺪﻡ ﺍﻷﺳﺎﻧﻴﺪ‬
‫ﺑﻞ ﻫﻮ ﻏﺾ ﻟﻢ ﻳﺸﺐ ﻓﻤﺎ ﻇﻨﻚ ﺑﺎﻷﻛﺜﺎﺭ‬
‫ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻐﺮﺍﺋﺐ ﻭﺍﻟﻤﻨﺎﻛﻴﺮ ﻓﻲ ﺯﻣﺎﻧﻨﺎ‬
‫ﻣﻊ ﻃﻮﻝ ﺍﻷﺳﺎﻧﻴﺪ ﻭﻛﺜﺮﺓ ﺍﻟﻮﻫﻢ ﻭﺍﻟﻐﻠﻂ‬
 ‫ﻓﺒﺎﻟﺤﺮﻱ ﺃﻥ ﻧﺰﺟﺮ ﺍﻟﻘﻮﻡ ﻋﻨﻪ ﻓﻴﺎ ﻟﻴﺘﻬﻢ‬
‫ﻳﻘﺘﺼﺮﻭﻥ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺍﻟﻐﺮﻳﺐ ﻭﺍﻟﻀﻌﻴﻒ‬
‫ﺑﻞ ﻳﺮﻭﻭﻥ ﻭﺍﷲ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﻭﺍﻷﺑﺎﻃﻴﻞ‬
‫ﻭﺍﻟﻤﺴﺘﺤﻴﻞ ﻓﻲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ‬
‫ﻭﺍﻟﻤﻼﺣﻢ ﻭﺍﻟﺰﻫﺪ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻓﻤﻦ‬
‫ﺭﻭﻯ ﺫﻟﻚ ﻣﻊ ﻋﻠﻤﻪ ﺑﺒﻄﻼﻧﻪ ﻭﻏﺮ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻬﺬﺍ ﻇﺎﻟﻢ ﻟﻨﻔﺴﻪ ﺟﺎﻥ ﻋﻠﻰ‬
‫ﺍﻟﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ ﻳﺴﺘﺘﺎﺏ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺃﻧﺎﺏ‬
‫ﻭﺃﻗﺼﺮ ﻭﺇﻻ ﻓﻬﻮ ﻓﺎﺳﻖ ﻛﻔﻰ ﺑﻪ ﺇﺛﻤﺎ ﺃﻥ‬
‫ﻳﺤﺪﺙ ﺑﻜﻞ ﻣﺎ ﺳﻤﻊ ﻭﺇﻥ ﻫﻮ ﻟﻢ ﻳﻌﻠﻢ‬
‫ﻓﻠﻴﺘﻮﺭﻉ ﻭﻟﻴﺴﺘﻌﻦ ﺑﻤﻦ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﺗﻨﻘﻴﺔ‬
‫ﻣﺮﻭﻳﺎﺗﻪ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻓﻠﻘﺪ ﻋﻢ ﺍﻟﺒﻼء‬
‫ﻭﺷﻤﻠﺖ ﺍﻟﻐﻔﻠﺔ ﻭﺩﺧﻞ ﺍﻟﺪﺍﺧﻞ ﻋﻠﻰ‬
‫ﺍﻟﻤﺤﺪﺛﻴﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻛﻦ ﺇﻟﻴﻬﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻼ‬
‫ﻋﺘﺒﻰ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎء ﻭﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻗﺎﻝ ﻣﺤﻤﺪ‬
‫ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﺬﻫﻠﻲ ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‬
‫ﺃﺧﺒﺮﻧﺎ ﻳﺰﻳﺪ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ﺻﺎﻟﺢ ﺑﻦ ﺃﺑﻲ‬
‫ﺍﻷﺧﻀﺮ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺃﺑﻲ ﺳﻠﻤﺔ ﻋﻦ‬
‫ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻣﺎ ﻛﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺘﻰ‬
‫ﻗﺒﺾ ﻋﻤﺮ‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪603:‬‬
‫ﻣﻐﻴﺮﺓ ﻋﻦ ﺍﻟﺸﻌﺒﻲ ﻗﺎﻝ ﺣﺪﺙ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‬
‫ﻓﺮﺩ ﻋﻠﻴﻪ ﺳﻌﺪ ﺣﺪﻳﺜﺎ ﻓﻮﻗﻊ ﺑﻴﻨﻬﻤﺎ ﻛﻼﻡ‬
‫ﺣﺘﻰ ﺃﺭﺗﺠﺖ ﺍﻷﺑﻮﺍﺏ ﺑﻴﻨﻬﻤﺎ ﻭﻓﻲ ﺗﺄﻭﻳﻞ‬
‫ﻣﺨﺘﻠﻒ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺫﻛﺮ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻓﻘﺎﻝ‬
‫ﺃﻛﺬﺑﻪ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻋﺎﺋﺸﺔ‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺭﻭﻯ ﺣﺪﻳﺜﺎ ﻓﻲ‬
‫ﺍﻟﻤﺸﻲ ﻓﻲ ﺍﻟﺨﻒ ﺍﻟﻮﺍﺣﺪ ﻓﺒﻠﻎ ﻋﺎﺋﺸﺔ‬
‫ﻓﻤﺸﺖ ﻓﻲ ﺧﻒ ﻭﺍﺣﺪ ﻭﻗﺎﻟﺖ ﻷﺧﺎﻟﻔﻦ ﺃﺑﺎ‬
 ‫ﻫﺮﻳﺮﺓ ﻭﺭﻭﻯ ﺃﻥ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺤﻤﺎﺭ‬
‫ﺗﻘﻄﻊ ﺍﻟﺼﻼﺓ ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﺎ ﺭﺑﻤﺎ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺼﻠﻲ ﻭﺳﻂ ﺍﻟﺴﺮﻳﺮ ﻭﺃﻧﺎ ﻋﻠﻰ‬
‫ﺍﻟﺴﺮﻳﺮ ﻣﻌﺘﺮﺿﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻘﺒﻠﺔ ﻗﺎﻝ‬
‫ﻭﺑﻠﻎ ﻋﻠﻴﺎ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻳﺒﺘﺪﺉ ﺑﻤﻴﺎﻣﻨﻪ‬
‫ﻓﻲ ﺍﻟﻮﺿﻮء ﻭﻓﻲ ﺍﻟﻠﺒﺎﺱ ﻓﺪﻋﺎ ﺑﻤﺎء‬
‫ﻓﺘﻮﺿﺄ ﻓﺒﺪﺃ ﺑﻤﻴﺎﺳﺮﻩ ﻭﻗﺎﻝ ﻷﺧﺎﻟﻔﻦ ﺃﺑﺎ‬
‫ﻫﺮﻳﺮﺓ ﻭﻛﺎﻥ ﻣﻦ ﻗﻮﻟﻪ ﺣﺪﺛﻨﻲ ﺧﻠﻴﻠﻲ ﻭﻗﺎﻝ‬
‫ﺧﻠﻴﻠﻲ ﻭﺭﺃﻳﺖ ﺧﻠﻴﻠﻲ ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻲ ﻣﺘﻰ‬
‫ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺧﻠﻴﻠﻚ ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ‬
‫ﻭﻗﺪ ﻗﺎﻡ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﺑﻤﺤﺎﻭﻟﺔ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻦ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﻟﻜﻦ‬
‫ﻛﻞ ﺍﻟﺪﻓﺎﻉ ﻻ ﻳﻔﺾ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﻣﺘﻬﻤﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺤﻔﻆ( ﺍﻟﻨﻤﺮﺓ ﻭﺍﻟﻜﺴﺎء)ﺍﻟﺘﻲ ﺃﻭﺭﺩﻫﺎ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﻤﺎ ﺫﻛﺮﻫﺎ ﻫﻮ ﻳﻤﺘﺪﺡ ﺑﻬﺎ‬
‫ﻧﻔﺴﻪ ﻭﻟﻢ ﻳﺬﻛﺮﻫﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪،‬ﻭﻟﻨﺎ‬
‫ﻭﻗﻔﺔ ﻻ ﺣﻘﺔ ﻣﻊ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ‬
‫ﺗﻌﺎﺭﺽ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ‪.‬‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪: 608‬‬
‫ﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺳﻤﻌﺖ ﺷﻌﺒﺔ ﻳﻘﻮﻝ‬
‫ﻛﺎﻥ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻳﺪﻟﺲ ﻳﺪﻟﺲ ﻗﻠﺖ ﺗﺪﻟﻴﺲ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻛﺜﻴﺮ ﻭﻻ ﻋﻴﺐ ﻓﻴﻪ ﻓﺈﻥ ﺗﺪﻟﻴﺴﻬﻢ‬
‫ﻋﻦ ﺻﺎﺣﺐ ﺃﻛﺒﺮ ﻣﻨﻬﻢ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ‬
‫ﻋﺪﻭﻝ ﺷﺮﻳﻚ ﻋﻦ ﻣﻐﻴﺮﺓ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‬
‫ﻛﺎﻥ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺪﻋﻮﻥ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ‬
‫ﻫﺮﻳﺮﺓ ﻭﺭﻭﻯ ﺣﺴﻴﻦ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ‬
‫ﺍﻷﻋﻤﺶ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻧﺤﻮﻩ‬
‫ﻭﻟﻜﻦ ﺳﻨﺜﺒﺖ ﻻﺣﻘﺎ ﺃﻥ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻟﻢ ﻳﻜﻦ‬
‫ﻣﺪﻟﺴﺎ ﻓﺤﺴﺐ ﺣﻴﺚ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺘﻲ ﻳﻈﻦ ﺃﻫﺎ ﺳﻤﻌﻬﺎ ﻣﻦ ﻏﻴﺮﻩ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻟﻢ ﻳﺠﺪﻭﺍ ﻟﻬﺎ ﺭﻭﺍﻳﺔ ﻋﻦ ﺻﺤﺎﺑﻲ‬
‫ﺁﺧﺮ‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪609:‬‬
‫ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ ﻣﺎ‬
‫ﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻥ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺇﻻ ﻣﺎ‬
‫ﻛﺎﻥ ﺣﺪﻳﺚ ﺟﻨﺔ ﺃﻭ ﻧﺎﺭ‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪615:‬‬
‫ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻗﺎﻝ ﻛﺎﻥ‬
‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺇﺫﺍ ﺃﻋﻄﺎﻩ ﻣﻌﺎﻭﻳﺔ ﺳﻜﺖ ﻓﺈﺫﺍ‬
‫ﺃﻣﺴﻚ ﻋﻨﻪ ﺗﻜﻠﻢ‬
‫ﺍﻹﺻﺎﺑﺔ ﺝ ‪ 7:‬ﺹ ‪441:‬‬
‫ﻭﺃﺧﺮﺝ ﺑﻦ ﺃﺑﻲ ﺧﻴﺜﻤﺔ ﻣﻦ ﻃﺮﻳﻖ ﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﻤﺮ ﺃﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺮﻭﺓ ﻋﻦ‬
‫ﺃﺑﻴﻪ ﻗﺎﻝ ﺃﺑﻲ ﺃﺩﻧﻨﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻴﻤﺎﻧﻲ ﻳﻌﻨﻲ‬
‫ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻓﺈﻧﻪ ﻳﻜﺜﺮ ﻓﺄﺩﻧﻴﺘﻪ ﻓﺠﻌﻞ ﻳﺤﺪﺙ‬
‫ﻭﺍﻟﺰﺑﻴﺮ ﻳﻘﻮﻝ ﺻﺪﻕ ﻛﺬﺏ ﻓﻘﻠﺖ ﻣﺎ ﻫﺬﺍ‬
‫ﻗﺎﻝ ﺻﺪﻕ ﺃﻧﻪ ﺳﻤﻊ ﻫﺬﺍ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻭﻟﻜﻦ ﻣﻨﻬﺎ ﻣﺎ ﻭﺿﻌﻪ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻌﻪ‬
‫ﺛﺎﻧﻴﺎ ﺍﺗﻬﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻪ ﺑﺎﻟﻜﺬﺏ‬
‫ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺛﻨﺎ ﺃﺑﻮ ﺯﺭﻋﺔ‬
‫ﺍﻟﺪﻣﺸﻘﻲ ﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻴﻤﺎﻥ ﺃﺧﺒﺮﻧﺎ ﺷﻌﻴﺐ ﺑﻦ‬
‫ﺃﺑﻲ ﺣﻤﺰﺓ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﺣﺪﺛﻨﻲ ﺳﻌﻴﺪ ﻭﺃﺑﻮ‬
‫ﺳﻠﻤﺔ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﺇﻧﻜﻢ ﺗﻘﻮﻟﻮﻥ ﺇﻥ‬
‫ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻳﻜﺜﺮ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻘﻮﻟﻮﻥ ﻣﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ‬
‫ﻭﺍﻷﻧﺼﺎﺭ ﻻ ﻳﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﻞ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﺇﻥ‬
‫ﺇﺧﻮﺍﻧﻲ ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻛﺎﻥ ﻳﺸﻐﻠﻬﻢ‬
‫ﺍﻟﺼﻔﻖ ﺑﺎﻷﺳﻮﺍﻕ ﻭﻛﺎﻥ ﻳﺸﻐﻞ ﺍﺧﻮﺍﻧﻲ ﻣﻦ‬
‫ﺍﻷﻧﺼﺎﺭ ﻋﻤﻞ ﺃﻣﻮﺍﻟﻬﻢ ﻭﻛﻨﺖ ﺍﻣﺮءﺍ‬
‫ﻣﺴﻜﻴﻨﺎ ﻣﻦ ﻣﺴﺎﻛﻴﻦ ﺍﻟﺼﻔﺔ ﺃﻟﺰﻡ ﺍﻟﻨﺒﻲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﻞء ﺑﻄﻨﻲ‬
‫ﻓﺄﺣﻀﺮﺣﻴﻦ ﻳﻐﻴﺒﻮﻥ ﻭﺃﻋﻲ ﺣﻴﻦ ﻳﻨﺴﻮﻥ‬
‫ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺳﻼﻡ ﻗﺎﻝ ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ‬
‫ﻣﻌﺎﻭﻳﺔ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﺑﻲ ﺭﺯﻳﻦ ﻋﻦ‬
‫ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﺭﺃﻳﺘﻪ ﻳﻀﺮﺏ ﺟﺒﻬﺘﻪ ﺑﻴﺪﻩ‬
‫ﻭﻳﻘﻮﻝ ﻳﺎ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﺃﺗﺰﻋﻤﻮﻥ ﺃﻧﻲ ﺃﻛﺬﺏ‬
‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺃﻳﻜﻮﻥ ﻟﻜﻢ ﺍﻟﻤﻬﻨﺄ ﻭﻋﻠﻲ ﺍﻟﻤﺄﺛﻢ ﺃﺷﻬﺪ‬
‫ﻟﺴﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻝ ﺇﺫﺍ ﺍﻧﻘﻄﻊ ﺷﺴﻊ ﺃﺣﺪﻛﻢ ﻓﻼ ﻳﻤﺸﻲ‬
‫ﻓﻲ ﻧﻌﻠﻪ ﺍﻷﺧﺮﻯ ﺣﺘﻰ ﻳﺼﻠﺤﻪ==ﺍﻷﺩﺏ‬
‫ﺍﻟﻤﻔﺮﺩ ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻳﺘﻬﻢ ﻣﻦ ﻭﺻﻔﻬﻢ‬
‫ﺍﷲ ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﺩﻳﺎﺭﻫﻢ‬
‫ﻭﺍﻣﻮﺍﻟﻬﻢ ﻭﺍﻷﻧﺼﺎﺭ ﺍﻟﺬﻳﻦ ﻧﺼﺮﻭﺍ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﻭﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻋﻨﻬﻢ {ﺭﺟﺎﻝ ﻻ‬
‫ﺗﻠﻬﻴﻬﻢ ﺗﺠﺎﺭﺓ ﻭﻻ ﺑﻴﻊ ﻋﻦ ﺫﻛﺮ ﺍﷲ}‬
‫ﻫﺆﻻء ﻳﻘﻮﻝ ﺍﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ‬
‫ﻣﻨﺸﻐﻠﻴﻦ ﺑﺎﻟﺼﻔﻖ ﺑﺎﻷﺳﻮﺍﻕ ﻭ ﺑﺎﻷﻣﻮﺍﻝ‬
‫ﻓﻬﻞ ﻧﺼﺪﻕ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﻧﻜﺬﺏ ﺍﻟﻘﺮﺁﻥ؟؟؟؟‬

‫ﻭﻫﻞ ﻛﺎﻧﺖ ﺍﻟﺴﻨﺔ ﺿﺎﺋﻌﺔ‬

‫ﻗﺒﻞ ﺃﻥ ﳝﻦ ﺍﷲ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺄﺑﻲ ﻫﺮﻳﺮﺓ؟؟؟‬
‫ﻭﺍﻧﻈﺮ ﺇﻟﻰ ﺍﻓﺘﺮﺍءﻩ ﻋﻠﻰ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪604:‬‬
‫ﻣﺤﻤﺪ ﺑﻦ ﻛﻨﺎﺳﺔ ﺍﻷﺳﺪﻱ ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ‬
 ‫ﺳﻌﻴﺪ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ ﺩﺧﻞ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋﻠﻰ‬
‫ﻋﺎﺋﺸﺔ ﻓﻘﺎﻟﺖ ﻟﻪ ﺃﻛﺜﺮﺕ ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﺇﻱ ﻭﺍﷲ ﻳﺎ ﺃﻣﺎﻩ ﻣﺎ ﻛﺎﻧﺖ‬
‫ﺗﺸﻐﻠﻨﻲ ﻋﻨﻪ ﺍﻟﻤﺮﺁﺓ ﻭﻻ ﺍﻟﻤﻜﺤﻠﺔ ﻭﻻ‬
‫ﺍﻟﺪﻫﻦ ﻗﺎﻟﺖ ﻟﻌﻠﻪ‬
‫ﻻ ﺃﺩﺭﻱ ﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺑﻬﺬﻩ‬
‫ﺍﻟﻤﻮﺍﺻﻔﺎﺕ ﻣﻦ ﺍﻟﺤﻔﻆ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻲ‬
‫ﻳﺼﻒ ﺑﻬﺎ ﻧﻔﺴﻪ ﻓﻠﻤﺎﺫﺍ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺃﺑﻮ‬
‫ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ؟؟؟‬
‫ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﺛﻘﺔ ﻭﻳﻘﺒﻠﻮﻥ ﺭﻭﺍﻳﺘﻪ‬
‫ﻟﺴﺄﻟﻮﻩ ﺇﺫﺍ ﺃﺷﻜﻠﺖ ﻋﻠﻴﻬﻢ ﻣﺴﺄﻟﺔ ﻟﻌﻠﻬﻢ‬
‫ﻳﺠﺪﻭﻥ ﻓﻴﻬﺎ ﺣﺪﻳﺜﺎ ﻋﻨﺪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪.‬ﻭﻟﻜﻦ‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻟﻴﺪﺍﻓﻊ‬
‫ﻋﻦ ﻧﻔﺴﻪ ﺑﺴﺒﺐ ﺭﺩ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ‬
‫ﻷﺣﺎﺩﻳﺜﻪ ‪:‬‬
‫ﺑﻠﻎ ﻋﺎﺋﺸﺔ ﺃﻥ ﺍﺑﺎ ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ ‪:‬ﺍﻥ ﺭﺳﻮﻝ‬
‫ﺍﻟﻠّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪:‬ﻻﻥ ﺍﻣﺘﻊ‬
‫ﺑﺴﻮﻁ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠّﻪ ﺍﺣﺐ ﺍﻟﻲ ﻣﻦ ﺍﻥ‬
‫ﺍﻋﺘﻖ ﻭﻟﺪ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﺍﻥ ﺭﺳﻮﻝ ﺍﻟﻠّﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪:‬ﻭﻟﺪ ﺍﻟﺰﻧﻰ ﺷﺮ‬
‫ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺍﻥ ﺍﻟﻤﻴﺖ ﻳﻌﺬﺏ ﺑﺒﻜﺎء ﺍﻟﺤﻲ ‪.‬‬
‫ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ‪.‬‬
‫ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ ‪:‬ﺭﺣﻢ ﺍﻟﻠّﻪ ﺍﺑﺎ ﻫﺮﻳﺮﺓ ﺍﺳﺎء‬
‫ﺳﻤﻌﺎ ﻓﺄﺳﺎء ﺍﺻﺎﺑﺔ ‪.‬‬
‫(ﺍﻣﺎ ﻗﻮﻟﻪ) ‪:‬ﻻﻥ ﺍﻣﺘﻊ ﺑﺴﻮﻁ ﻓﻲ ﺳﺒﻴﻞ‬
‫ﺍﻟﻠّﻪ ﺍﺣﺐ ﺍﻟﻲ ﻣﻦ ﺍﻥ ﺍﻋﺘﻖ ﻭﻟﺪ ﺍﻟﺰﻧﻰ‪،‬‬
‫ﺍﻧﻬﺎ ﻟﻤﺎ ﻧﺰﻟﺖ ‪{:‬ﻓﻼ ﺍﻗﺘﺤﻢ ﺍﻟﻌﻘﺒﺔ *ﻭﻣﺎ‬
‫ﺍﺩﺭﺍﻙ ﻣﺎ ﺍﻟﻌﻘﺒﺔ} ﻗﻴﻞ ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠّﻪ ﻣﺎ‬
‫ﻋﻨﺪﻧﺎ ﻣﺎ ﻧﻌﺘﻖ‪ ،‬ﺇﻻّ ﺍﻥ ﺍﺣﺪﻧﺎ ﻟﻪ ﺟﺎﺭﻳﺔ‬
‫ﺳﻮﺩﺍء ﺗﺨﺪﻣﻪ ﻭﺗﺴﻌﻰ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻮ‬
 ‫ﺍﻣﺮﻧﺎﻫﻦ ﻓﺰﻧﻴﻦ ﻓﺠﺌﻦ ﺑﺎﻻﻭﻻﺩ ﻓﺎﻋﺘﻘﻨﺎﻫﻢ‪،‬‬
‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻪ ﻭﺳﻠﻢ ‪:‬ﻻﻥ‬
‫ﺍﻣﺘﻊ ﺑﺴﻮﻁ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠّﻪ ﺍﺣﺐ ﺍﻟﻲ ﻣﻦ‬
‫ﺍﻥ ﺁﻣﺮ ﺑﺎﻟﺰﻧﻰ ﺛﻢ ﺍﻋﺘﻖ ﺍﻟﻮﻟﺪ ‪.‬‬
‫(ﻭﺍﻣﺎ ﻗﻮﻟﻪ) ‪:‬ﻭﻟﺪ ﺍﻟﺰﻧﺎ ﺷﺮ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﻠﻢ‬
‫ﻳﻜﻦ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺍﻧﻤﺎ ﻛﺎﻥ ﺭﺟﻞ ﻣﻦ‬
‫ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻳﺆﺫﻱ ﺭﺳﻮﻝ ﺍﻟﻠّﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ‪:‬ﻣﻦ ﻳﻌﺬﺭﻧﻲ ﻣﻦ ﻓﻼﻥ ؟‬
‫ﻗﻴﻞ ‪:‬ﻳﺎﺭﺳﻮﻝ ﺍﻟﻠّﻪ ﻣﻊ ﻣﺎ ﺑﻪ ﻭﻟﺪ ﺯﻧﻰ‪،‬‬
‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬
‫ﻫﻮ ﺷﺮ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺍﻟﻠّﻪ ﻋ ّﺰ ﻭﺟﻞّ ﻳﻘﻮﻝ ‪:‬‬
‫{ﻭﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ﻭﺯﺭ ﺍﺧﺮﻯ ‪}.‬‬
‫ﻭﺍﺳﺘﺪﺭﻛﺖ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﻣﻦ ﺍﺻﺒﺢ ﺟﻨﺒﺎ ﺛﻢ‬
‫ﺍﻋﺘﺮﻑ ﺃﻧﻪ ﻣﻦ ﻛﻴﺴﻪ ‪ ،‬ﻭﺣﺪﻳﺚ ﺇﻥ ﺍﻟﻤﻴﺖ‬
‫ﻳﻌﺬﺏ ﺑﺒﻜﺎء ﺃﻫﻠﻪ ﻋﻠﻴﻪ ﻟﻢ ﻳﻜﻦ ﻛﻤﺎ ﺭﻭﺍﻩ‬
‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ( ‪.‬ﺭﺍﺟﻊ ﺍﻻﺻﺎﺑﺔ ﻓﻴﻤﺎ‬
‫ﺍﺳﺘﺪﺭﻛﺘﻪ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ )‬
‫ﻭﻫﺬﻩ ﺑﻀﻌﺔ ﺃﺣﺎﺩﻳﺚ ﺗﺜﺒﺖ ﺍﻷﻗﻮﺍﻝ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ‪:‬‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪628:‬‬
‫ﺷﻌﺒﺔ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺭﺃﻳﺖ ﻋﻠﻰ ﺃﺑﻲ‬
‫ﻫﺮﻳﺮﺓ ﻛﺴﺎء ﺧﺰ ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻧﺸﺄﺕ‬
‫ﻳﺘﻴﻤﺎ ﻭﻫﺎﺟﺮﺕ ﻣﺴﻜﻴﻨﺎ‬
‫ﻳﻘﻮﻝ ﺃﺧﺒﺮﻧﻲ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﺇﻧﻜﻢ‬
‫ﺗﺰﻋﻤﻮﻥ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻳﻜﺜﺮ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﷲ‬
‫ﺍﻟﻤﻮﻋﺪ ﺇﻧﻲ ﻛﻨﺖ ﺍﻣﺮﺃ ﻣﺴﻜﻴﻨﺎ ﺃﻟﺰﻡ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﻞء‬
‫ﺑﻄﻨﻲ‪...‬ﺇﻟﺦ‬
‫ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﻗﻴﺔ ﺑﻨﺖ‬
 ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮﺃﺓ‬
‫ﻋﺜﻤﺎﻥ ﻭﺑﻴﺪﻫﺎ ﻣﺸﻂ ﻓﻘﺎﻟﺖ ﺧﺮﺝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﻨﺪﻱ ﺁﻧﻔﺎ‬
‫ﺭﺟﻠﺖ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﻟﻲ ﻛﻴﻒ ﺗﺠﺪﻳﻦ ﺃﺑﺎ ﻋﺒﺪ‬
‫ﺍﷲ ﻗﻠﺖ ﺑﺨﻴﺮ ﻗﺎﻝ ﺃﻛﺮﻣﻴﻪ ﻓﺈﻧﻪ ﻣﻦ ﺃﺷﺒﻪ‬
‫ﺃﺻﺤﺎﺑﻲ ﺑﻲ ﺧﻠﻘﺎ ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‬
‫ﺍﻹﺳﻨﺎﺩ ﻭﺍﻫﻲ ﺍﻟﻤﺘﻦ ﻓﺈﻥ ﺭﻗﻴﺔ ﻣﺎﺗﺖ ﺳﻨﺔ‬
‫ﺛﻼﺙ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ﻋﻨﺪ ﻓﺘﺢ ﺑﺪﺭ ﻭﺃﺑﻮ‬
‫ﻫﺮﻳﺮﺓ ﺇﻧﻤﺎ ﺃﺳﻠﻢ ﺑﻌﺪ ﻓﺘﺢ ﺧﻴﺒﺮ ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﻭﻗﺪ ﻛﺘﺒﻨﺎﻩ ﺑﺈﺳﻨﺎﺩ ﺁﺧﺮ ‪.‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺤﺪﻳﺚ‬
‫ﻛﻞ ﻣﻦ ﺍﻟﺤﺎﻛﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﺃﺣﻤﺪ ﻓﻲ‬
‫ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ ﺻﺤﻴﺢ‬
‫ﻣﻨﻜﺮ ﺍﻟﻤﺘﻦ‬
‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻳﻘﻮﻝ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﺃﺑﺎ‬
‫ﻫﺮﻳﺮﺓ ﻗﺪ ﻳﻜﻮﻥ ﺭﻭﺍﻩ ﻋﻦ ﺻﺤﺎﺑﻲ ﺁﺧﺮ‬
‫(ﻭﻻ ﺃﺷﻚ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‬
‫ﺭﻭﻯ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﻣﺘﻘﺪﻡ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺃﻧﻪ ﺩﺧﻞ ﻋﻠﻰ ﺭﻗﻴﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻬﺎ‬
‫ﻟﻜﻨﻲ ﻗﺪ ﻃﻠﺒﺘﻪ ﺟﻬﺪﻱ ﻓﻠﻢ ﺃﺟﺪﻩ ﻓﻲ ﺍﻟﻮﻗﺖ‬
‫))ﻭﻟﻦ ﻳﺠﺪﻩ ﻋﻦ ﺃﺣﺪ ﺳﻮﻯ ﺃﺑﻲ ﻫﺮﻳﺮﺓ )‬
‫ﺣﺪﻳﺚ ﺁﺧﺮ‬
‫ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﻧﺼﺎﺭ(ﺍﻵﺣﺎﺩ‬
‫ﻭﺍﻟﻤﺜﺎﻧﻲ) ﻭﺭﻭﺍﺓ ﺍﻟﺤﺪﻳﺚ ﺛﻘﺎﺕ==ﻭﻟﻜﻦ‬
‫ﻣﺘﻦ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻃﻞ ﻷﻥ ﻓﻴﻪ ﻧﺺ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﻧﺼﺎﺭ ﻭﻫﺬﺍ ﻣﺎﻟﻢ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ‬
‫ﻓﻬﻞ ﻫﺬﺍ ﻣﻦ ﻛﻴﺲ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ؟؟؟؟‬
‫ﺛﺎﻟﺜﺎ ‪:‬ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺗﺄﺛﺮﻩ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ‬
‫ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ ﻓﻘﺪﺕ ﺃﻣﺔ ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻻ‬
 ‫ﻳﺪﺭﻱ ﻣﺎ ﻓﻌﻠﺖ ﻭﺇﻧﻲ ﻻ ﺃﺭﺍﻫﺎ ﺇﻻ ﺍﻟﻔﺄﺭ ﺇﺫﺍ‬
‫ﻭﺿﻊ ﻟﻬﺎ ﺃﻟﺒﺎﻥ ﺍﻹﺑﻞ ﻟﻢ ﺗﺸﺮﺏ ﻭﺇﺫﺍ ﻭﺿﻊ‬
‫ﻟﻬﺎ ﺃﻟﺒﺎﻥ ﺍﻟﺸﺎء ﺷﺮﺑﺖ ﻓﺤﺪﺛﺖ ﻛﻌﺒﺎ ﻓﻘﺎﻝ‬
‫ﺃﻧﺖ ﺳﻤﻌﺖ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻟﻪ ﻗﻠﺖ ﻧﻌﻢ ﻗﺎﻝ ﻟﻲ ﻣﺮﺍﺭﺍ ﻓﻘﻠﺖ ﺃﻓﺄﻗﺮﺃ‬
‫ﺍﻟﺘﻮﺭﺍﺓ==ﺍﻟﺒﺨﺎﺭﻱ ==‬
‫ﻭﻗﺪ ﺍﺷﻜﻞ ﻋﻠﻰ ﺍﺑﻦ ﺣﺠﺮ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‬
‫ﻭﺗﻌﺎﺭﺿﻪ ﻣﻊ ﺣﺪﻳﺚ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺠﻌﻞ‬
‫ﻟﻤﺴﺦ ﻧﺴﻼ ‪،‬ﻭﺑﺮﺭ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﻥ ﺍﻟﺮﺳﻮﻝ‬
‫ﻗﺎﻝ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻈﻦ ﻭﻟﻜﻦ ﻭﺭﺩ ﻫﺬﺍ‬
‫ﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﺴﺦ ‪:‬‬
‫ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﺍﻟﻔﺄﺭﺓ ﻣﺴﺦ ﻭﺁﻳﺔ ﺫﻟﻚ‬
‫ﺃﻧﻪ ﻳﻮﺿﻊ ﺑﻴﻦ ﻳﺪﻳﻬﺎ ﻟﺒﻦ ﺍﻟﻐﻨﻢ ﻓﺘﺸﺮﺑﻪ‬
‫ﻭﻳﻮﺿﻊ ﺑﻴﻦ ﻳﺪﻳﻬﺎ ﻟﺒﻦ ﺍﻹﺑﻞ ﻓﻼ ﺗﺬﻭﻗﻪ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻛﻌﺐ ﺃﺳﻤﻌﺖ ﻫﺬﺍ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺃﻓﺄﻧﺰﻟﺖ ﻋﻠﻲ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ==ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫ﻭﻓﻲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ‪:‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‬
‫ﺍﻟﻔﺄﺭ ﻣﻤﺎ ﻣﺴﺦ ﻭﺳﺄﻧﺒﺌﻜﻢ ﺑﺂﻳﺔ ﺫﻟﻚ ﺇﺫﺍ‬
‫ﻭﺿﻊ ﺑﻴﻦ ﻳﺪﻳﻬﺎ ﻟﺒﻦ ﺍﻟﻠﻘﺎﺡ ﻟﻢ ﺗﺼﺐ ﻣﻨﻪ‬
‫ﻭﺇﺫﺍ ﻭﺿﻊ ﻟﺒﻦ ﺍﻟﻐﻨﻢ ﺃﺻﺎﺑﺖ ﻣﻨﻪ ﻗﺎﻝ ﻓﻘﺎﻝ‬
‫ﻟﻪ ﻛﻌﺐ ﻗﺎﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ ﻓﻘﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺇﺫﺍ ﻧﺰﻟﺖ ﻋﻠﻰ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺗﻌﺎﺭﺽ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‬
‫ﻣﺴﻨﺪ ﺍﺑﻲ ﻳﻌﻠﻰ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﺃﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ« ﺍﻟﻔﺄﺭﺓ ﻳﻬﻮﺩﻳﺔ ﻭﺇﻧﻬﺎ ﻻ‬
‫ﺗﺸﺮﺏ ﺃﻟﺒﺎﻥ ﺍﻹﺑﻞ »ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺣﺴﻴﻦ‬
‫ﺃﺳﺪ ‪:‬ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‬
‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ‬
 ‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺃﻳﻀﺎ «ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻢ‬
‫ﻳﻬﻠﻚ ﻗﻮﻣﺎ ﺃﻭ ﻳﻌﺬﺏ ﻗﻮﻣﺎ ﻓﻴﺠﻌﻞ ﻟﻬﻢ ﻧﺴﻼ‬
‫ﻭﺇﻥ ﺍﻟﻘﺮﺩﺓ ﻭﺍﻟﺨﻨﺎﺯﻳﺮ ﻛﺎﻧﻮﺍ ﻗﺒﻞ ﺫﻟﻚ »‬
‫ﺝ‪4‬‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪600:‬‬
‫ﺍﻟﻄﻴﺎﻟﺴﻲ ﺣﺪﺛﻨﺎ ﻋﻤﺮﺍﻥ ﺍﻟﻘﻄﺎﻥ ﻋﻦ ﺑﻜﺮ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺃﺑﻲ ﺭﺍﻓﻊ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‬
‫ﺃﻧﻪ ﻟﻘﻲ ﻛﻌﺒﺎ ﻓﺠﻌﻞ ﻳﺤﺪﺛﻪ ﻭﻳﺴﺄﻟﻪ ﻓﻘﺎﻝ‬
‫ﻛﻌﺐ ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﺍ ﻟﻢ ﻳﻘﺮﺃ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻋﻠﻢ‬
‫ﺑﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪.‬‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﺝ ‪ 2:‬ﺹ ‪606:‬‬
‫ﻋﻦ ﺑﻜﻴﺮ ﺑﻦ ﺍﻷﺷﺞ ﻋﻦ ﺑﺴﺮ ﺑﻦ ﺳﻌﻴﺪ‬
‫ﻗﺎﻝ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﺗﺤﻔﻈﻮﺍ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﻓﻮﺍﷲ‬
‫ﻟﻘﺪ ﺭﺃﻳﺘﻨﺎ ﻧﺠﺎﻟﺲ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻓﻴﺤﺪﺙ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﺤﺪﺛﻨﺎ‬
‫ﻋﻦ ﻛﻌﺐ ﺛﻢ ﻳﻘﻮﻡ ﻓﺄﺳﻤﻊ ﺑﻌﺾ ﻣﻦ ﻛﺎﻥ‬
‫ﻣﻌﻨﺎ ﻳﺠﻌﻞ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﻛﻌﺐ‬
‫ﻭﻳﺠﻌﻞ ﺣﺪﻳﺚ ﻛﻌﺐ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻫﻨﺎ ﻧﻘﻒ ﺃﻣﺎ ﺇﺷﻜﺎﻟﻴﺔ ﺧﻄﻴﺮﺓ ﻭﻫﻲ ﻋﻼﻗﺔ‬
‫ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺑﻜﻌﺐ ﺍﻷﺣﺒﺎﺭ‪ ،‬ﻭﻋﻼﻗﺘﻪ‬
‫ﺑﺎﻟﺘﻮﺭﺍﺓ ﻓﻜﻌﺐ ﺍﻷﺣﺒﺎﺭ ﻛﺎﻥ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﻛﺎﻥ ﻳﺮﻭﻱ ﻟﻠﻨﺎﺱ ﺑﻤﺎ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻛﺎﻥ‬
‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻳﺮﻭﻱ ﻋﻨﻪ ‪ ،‬ﺣﺘﻰ ﺃﻥ ﻛﻌﺒﺎ‬
‫ﺗﺴﺎءﻝ ﻣﺮﺓ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺳﻤﻊ ﺣﺪﻳﺚ ﺍﻟﻔﺄﺭﺓ‬
‫ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻷﻏﺮﺏ ﺇﺟﺎﺑﺔ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‬
‫ﺑﻘﻮﻟﻪ( ﺇﺫﺍ ﺃﻧﺰﻟﺖ ﻋﻠﻲ ﺍﻟﺘﻮﺭﺍﺓ )‬
‫ﻭﻗﺪ ﻧﺒﻬﻨﺎ ﺍﷲ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﺣﺘﺮﺍﻓﻬﻢ‬
‫ﻟﻠﺘﺤﺮﻳﻒ ﻭﺍﻟﺪﺱ ﻭﺗﺸﻮﻳﻪ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ‬
‫‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺗﻀﻊ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻓﻲ‬
 ‫ﻣﻮﺿﻊ ﺍﻟﺸﺒﻬﺔ ﻓﻬﻮ ﻳﻌﻠﻢ ﺑﺎﻟﺘﻮﺭﺍﺓ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻋﻠﻢ ﻗﺮﺍء ﺍﻟﺘﻮﺭﺍﺓ ﺣﺴﺐ ﻗﻮﻝ ﺳﻌﺪ ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﺤﺪﺙ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﻮﺍﺣﺪ ﻋﻦ ﻛﻌﺐ‬
‫ﻭﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﺣﺎﺩﻳﺚ ﻣﻨﺴﻮﺑﺔ‬
‫ﻷﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻣﻮﺟﻮﺩﺓ ﺑﻨﺼﻬﺎ‬
‫ﺍﻟﺤﺮﻓﻲ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻣﺜﻞ ﺣﺪﻳﺚ ﺧﻠﻖ ﺍﷲ‬
‫ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺤﺬﺭ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺃﺑﻲ‬
‫ﻫﺮﻳﺮﺓ ﺳﻮﺍء ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻋﻦ ﺣﺴﻦ‬
‫ﻧﻴﺔ ﺃﻭ ﺍﻟﻌﻜﺲ ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺣﺪﻳﺚ ﺧﻠﻖ ﺍﻟﺠﺒﺎﻝ ﻭﺍﻷﺭﺽ ﻓﻲ‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‬
‫ﻭﺛﺒﺖ ﻋﻨﺪ ﻋﻠﻤﺎء ﺍﻟﺤﺪﻳﺚ ﺃﻥ ﻫﺬﺍ ﻣﺮﻭﻱ‬
‫ﻋﻦ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﻭﻟﻴﺲ ﻋﻦ ﺍﻟﺮﺳﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﺧﻼﺻﺔ‬
‫ﻳﺘﺒﻴﻦ ﻣﻤﺎ ﺳﺒﻖ ﺃﻥ ﺍﻓﺘﺮﺍﺽ ﻋﺪﺍﻟﺔ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻓﻴﻪ ﻣﺠﺎﻧﺒﺔ ﻛﺒﻴﺮﺓ ﻟﻠﺤﻘﺎﺋﻖ ﺍﻟﺘﻲ‬
‫ﻳﺨﺒﺮﻧﺎ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺤﺪﻳﺚ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﺣﺪﻳﺚ ﻭﺍﺣﺪ ﻳﺸﻴﺮ ﺇﻟﻰ‬
‫ﻋﺪﺍﻟﺔ ﺟﻤﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺧﻴﺮﻳﺔ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻻ ﺗﻌﻨﻲ ﻋﺪﺍﻟﺘﻬﻢ ﺟﻤﻴﻌﺎ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ‬
‫ﺍﻹﺷﻜﺎﻝ ﻓﻲ ﺗﺤﺪﻳﺪ ﻣﻦ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ‬
‫ﻣﺼﻄﻠﺢ ﺍﻟﺼﺤﺎﺑﻲ ﻭﻫﺬﺍ ﺍﻟﺨﻼﻑ ﻣﻮﺟﻮﺩ‬
‫ﻭﻳﻤﻜﻦ ﻟﻤﻦ ﻳﺤﺐ ﺍﻻﺳﺘﺰﺍﺩﺓ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ‬
‫ﻛﺘﺎﺏ (ﺗﺤﻘﻴﻖ ﻣﻨﻴﻒ ﺍﻟﺮﺗﺒﺔ ﻟﻤﻦ ﺛﺒﺖ ﻟﻪ‬
‫ﺷﺮﻳﻒ ﺍﻟﺼﺤﺒﺔ ﻟﻠﺴﻴﻮﻃﻲ )‬
‫ﻟﺬﻟﻚ ﻻ ﺑﺪ ﺃﻥ ﻳﻤﺘﺪ ﻋﻠﻢ ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‬
‫ﻟﻴﻄﺎﻝ ﻫﺬﺍ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﻳﺤﻮﻝ ﺩﻭﻥ‬
‫ﺫﻟﻚ ﻫﻮ ﺍﻟﻘﺪﺳﻴﺔ ﺍﻟﺘﻲ ﺧﻠﻌﺖ ﻋﻠﻴﻬﻢ ﻓﻲ‬
 ‫ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﺘﻨﻘﻴﺐ ﻓﻲ ﻫﺬﺍ‬
‫ﺍﻟﻤﻮﺿﻮﻉ ﺻﻌﺐ ﺟﺪﺍ ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﺃﺧﺬﻧﺎ‬
‫ﺑﻌﻴﻦ ﺍﻹﻋﺘﺒﺎﺭ ﺃﻥ ‪% 70‬ﻣﻦ ﺗﺮﺍﺛﻨﺎ ﻻ‬
‫ﻳﺰﺍﻝ ﻣﺨﻄﻮﻃﺎﺕ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ ﺃﻱ ﻛﺘﺎﺑﺔ‬
‫ﻻ ﺗﺴﻴﺮ ﻓﻲ ﺧﻂ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺁﻧﺬﺍﻙ‬
‫ﺳﻮﻑ ﺗﺤﺎﺭﺏ ﻭﺗﺤﺮﻕ ﻛﺘﺒﻬﺎ ﻛﻤﺎ ﺣﺼﻞ‬
‫ﻣﻊ ﺍﺑﻦ ﺭﺷﺪ ﻣﺜﻼ ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻀﺒﻂ ﻓﺸﺮﻭﻁ ﻗﺒﻮﻝ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﻋﺪﻝ ﺿﺎﺑﻂ‬
‫ﻓﺎﻟﻌﺪﺍﻟﺔ ﻭﺣﺪﻫﺎ ﻻ ﺗﻜﻔﻲ ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﻫﻞ‬
‫ﺛﺒﺖ ﺿﺒﻂ ﻭﺣﻔﻆ ﺟﻤﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻟﻸﺣﺎﺩﻳﺚ؟‬
‫ﻟﻮ ﻛﺎﻥ ﺍﻟﻀﺒﻂ ﺛﺎﺑﺘﺎ ﻟﻠﺠﻤﻴﻊ ﻟﻤﺎ ﺍﺣﺘﺎﺝ‬
‫ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻳﻌﻴﻦ ﻣﻦ ﻳﻜﺘﺐ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ‬
‫ﻳﺤﻔﻈﻪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻛﺎﻥ ﺣﻮﻝ ﺍﻟﺮﺳﻮﻝ‬
‫ﺃﺷﺨﺎﺹ ﺣﺪﺩﺕ ﻟﻬﻢ ﻫﺬﻩ ﺍﻟﻤﻬﻤﺔ‪ ،‬ﻓﺎﻟﻀﺒﻂ‬
‫ﺇﺫﺍ ﻏﻴﺮ ﺛﺎﺑﺖ ﻭﻣﻦ ﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﺗﻐﻴﻴﺮ ﻛﻠﻤﺔ‬
‫ﺃﻭ ﻧﺴﻴﺎﻧﻬﺎ ﺃﻭ ﺍﻗﺘﻄﺎﻉ ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺳﻴﺎﻗﻪ‬
‫ﺃﻭ ﺃﻱ ﺗﻘﺪﻳﻢ ﻭﺗﺄﺧﻴﺮ ﻳﺨﻞ ﺑﺎﻟﻤﻌﻨﻰ ﻭﻳﻐﻴﺮﻩ‪،‬‬
‫ﻭﻫﺬﻩ ﻧﻘﻄﺔ ﻫﺎﻣﺔ ﻻﺑﺪ ﻣﻦ ﻣﺮﺍﻋﺘﻬﺎ ‪.‬‬

‫ﺍﻟﺘﻮﻗﻴﻊ ‪:‬‬

‫ﻟﻤﺎ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻔﺘﺢ ﻣﻌﺮﻓﺔ ﺍﻟﻮﺟﻮﺩ‬

‫ﻭﺍﺑﺘﺪﺍءَ ﺍﻟﻌﺎﻟَﻢ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻋﻨﺪﻧﺎ‬
‫«ﺍﻟﻤﺼﺤﻒ ﺍﻟﻜﺒﻴﺮ »ﺍﻟﺬﻱ ﺗﻼﻩ‬
‫ﺍﻟﺤﻖ ﻋﻠﻴﻨﺎ ﺗﻼﻭﺓ ﺣﺎﻝ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﺗﻼﻭﺓ ﻗﻮﻝ؛ ﻓﺎﻟﻌﺎﻟﻢ ﺣﺮﻭﻑ‬
 ‫ﻣﺨﻄﻮﻃﺔ ﻣﺮﻗﻮﻣﺔ ﻓﻲ ‘ﺭﻕ ﺍﻟﻮﺟﻮﺩ‬
‫ﺍﻟﻤﻨﺸﻮﺭ ’ﻭﻻ ﺗﺰﺍﻝ ﺍﻟﻜﺘﺎﺑﺔ ﻓﻴﻪ‬
‫ﺩﺍﺋﻤﺔ ﺃﺑﺪﺍ ﻻ ﺗﻨﺘﻬﻲ‬

‫ﺷﻬﺎﺏ ﺍﻟﺴﻼﻡ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺷﻬﺎﺏ ﺍﻟﺴﻼﻡ‬
‫ﺃﺿﻒ ﺷﻬﺎﺏ ﺍﻟﺴﻼﻡ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫«ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺴﺎﺑﻖ | ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺘﺎﻟﻲ »‬

‫ﺍﻟﺬﻳﻦ ﻳﺸﺎﻫﺪﻭﻥ ﻣﺤﺘﻮﻯ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻵﻥ ‪ ( 1:‬ﺍﻷﻋﻀﺎء ‪ 1‬ﻭﺍﻟﺰﻭﺍﺭ ‪) 0‬‬

‫ﺍﺳﺎﻣﺔ‪10‬‬

‫ﺃﺩﻭﺍﺕ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﻣﺸﺎﻫﺪﺓ ﺻﻔﺤﺔ ﻃﺒﺎﻋﺔ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﺍﺷﺘﺮﻙ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﻃﺮﻕ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﺍﻟﻌﺮﺽ ﺍﻟﻌﺎﺩﻱ‬

‫ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﺍﻟﻌﺮﺽ ﺍﻟﻤﺘﻄﻮﺭ‬

‫ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﺍﻟﻌﺮﺽ ﺍﻟﺸﺠﺮﻱ‬

‫ﺗﻌﻠﻴﻤﺎﺕ ﺍﻟﻤﺸﺎﺭﻛﺔ‬
‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺇﺿﺎﻓﺔ ﻣﻮﺍﺿﻴﻊ ﺟﺪﻳﺪﺓ‬
‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﻮﺍﺿﻴﻊ‬
‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺇﺭﻓﺎﻕ ﻣﻠﻔﺎﺕ‬
‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺗﻌﺪﻳﻞ ﻣﺸﺎﺭﻛﺎﺗﻚ‬
‫ﺍﻟﺴﺮﻳﻊ ﺇﻟﻰ ﺍﻻﻧﺘﻘﺎﻝ‬ ‫‪BB code is‬ﻣﺘﺎﺣﺔ‬
‫‪ÇáÜÏíÜÜä æÇáÅäÜÜÓÜÜÇä‬‬ ‫ﺍﻻﺑﺘﺴﺎﻣﺎﺕ ﻣﺘﺎﺣﺔ‬
‫ﻛﻮﺩ ]‪ [IMG‬ﻣﺘﺎﺣﺔ‬
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‫ﻛﻮﺩ ‪ HTML‬ﻣﻌﻄﻠﺔ‬
 ‫ﻗﻮﺍﻧﻴﻦ ﺍﻟﻤﻨﺘﺪﻯ‬

‫ﺍﻟﻤﻮﺍﺿﻴﻊ ﺍﻟﻤﺘﺸﺎﺑﻬﻪ‬
‫ﺁﺧﺮ ﻣﺸﺎﺭﻛﺔ‬ ‫ﻣﺸﺎﺭﻛﺎﺕ‬ ‫ﺍﻟﻤﻨﺘﺪﻯ‬ ‫ﻛﺎﺗﺐ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺍﻟﻤﻮﺿﻮﻉ‬
‫‪06-27-2009‬‬ ‫‪36‬‬ ‫ﺍﻟﺼﻠﻮﺍﺓ ﺷﻌﻴﺮﺓ ﺃﻭ ﻣﻔﻬﻮﻡ ؟ (ﺍﻟﺠﺰء ﺍﻷﺧﻴﺮ ) ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬
‫‪01:13 PM‬‬

‫‪11-13-2006‬‬ ‫‪1‬‬ ‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬ ‫ﺷﻬﺎﺏ ﺍﻟﺴﻼﻡ‬ ‫ﻓﻲ ﻧﻘﺪ ﺍﻟﻤﺘﻮﻥ‬

‫‪12:06 PM‬‬

‫‪11-08-2006‬‬ ‫‪10‬‬ ‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬ ‫ﺑﺮﺍﻕ ﺍﻟﺮﺳﻮﻝ‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ ﻭﺣﻘﻴﻘﺘﻪ‬
‫‪12:20 PM‬‬

‫‪11-01-2006‬‬ ‫‪5‬‬ ‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬ ‫ﺷﻬﺎﺏ ﺍﻟﺴﻼﻡ‬ ‫ﺍﻟﻨﺒﻲ ﺍﻟﻤﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺝ‪1‬‬
‫‪04:08 AM‬‬

‫‪11-01-2006‬‬ ‫ﺍﻟﺴﺤﺮ ﻭ ﺍﻟﺨﺮﺍﻓﺔ ﺑﻴﻦ ﺍﻻﺳﻼﻡ ﺍﻟﻘﺮﺁﻧﻲ ﻭ‬

‫‪1‬‬ ‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬ ‫ﺣﻨﺎﻥ ﻛﻮﺗﺎﺭﻱ‬
‫‪03:33 AM‬‬ ‫ﺍﻻﺳﻼﻡ ﺍﻟﺘﺮﺍﺛﻲ‬

‫ﺍﻻﺗﺼﺎﻝ ﺑﻨﺎ ‪ -‬ﺍﻷﺭﺷﻴﻒ ‪ -‬ﺍﻷﻋﻠﻰ‬