‫א‬


 ‫
م
א
א‬

‫אد‬


"$# ‫א!

א ن
وא‬


‫د‬%&'‫
*)
(
א‬+,

<<DD<íè¤]æ<íéÛ×ÃÖ]<l^òéã×Ö<íq^jÚ<ÄfŞÖ]<ÑçÏu<EE
<
<ívÏßÚæ<ì‚èˆÚ<íéÞ^nÖ]<íÃfŞÖ]

١
 ‫*‪
-$‬א‪
/‬א‪
).‬א
‪

-‬‬

‫ﻯ ﹶﻟ ‪‬ﻪ‬
‫ﻼ ﻫ‪‬ﺎ ِﺩ ‪‬‬
‫ﻀِﻠ ﹾﻞ ﹶﻓ ﹶ‬
‫ﻀ ﱠﻞ ﹶﻟ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻼ ‪‬ﻣ ِ‬
‫ﺴ‪‬ﺘﻌِﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻬ ِﺪ ِﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ ﹶ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ‪‬ﻧ ‪‬‬
‫ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ‪،‬ﻭﺻﻔ‪‬ﻴ ‪‬ﻪ‬
‫ﻚ ﹶﻟ ‪‬ﻪ ‪‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ﹶﻻ ‪‬ﺷﺮِﻳ ‪‬‬
‫ﷲ ﻋﻠﻴ ِﻪ ﻭﻋﻠﻰ ﺁﻟ ِﻪ ﻭﺻﺤﺒ ِﻪ ﺍﻟﺒﺪﻭ ِﺭ‬ ‫ﻀ ٍﻞ‪،‬ﺻﻠﱠﻰ ﺍ ُ‬ ‫ﱯ ﻣﺮﺳ ٍﻞ‪،‬ﻭﺃﻛﺮ ‪‬ﻡ ﺷﺎﻓ ٍﻊ ﻣﻔ ‪‬‬ ‫ﻭﺧﻠﻴﻠ ‪‬ﻪ‪،‬ﺧ ‪‬ﲑ ﻧ ‪‬‬
‫ﺍﻟ ﹸﻜ ‪‬ﻤ ِﻞ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎ ٍﻥ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ‪.‬‬
‫ﻭﺑﻌ ‪‬ﺪ‪:‬‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺗﺄﰐ ﻣﻦ ﺣﻴﺚ ﺍﳌﺮﺗﺒﺔ ﺑﻌﺪ‬ ‫ﻻ ﺧﻼﻑ ﺑﲔ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﻋﻠﻰ ﺃﻥ ﺍﻟ ‪‬‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓﹶﺎﻧ‪‬ﺘ ‪‬ﻬﻮﺍ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﻣ‪‬ﺎ ﺁﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬‬
‫ﺏ{ )‪ ( ٧‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ‪.‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺷﺪِﻳ ‪‬ﺪ ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬
‫ﻭﻫﻲ ﺇﻣﺎ ﻣﺆﻛﺪﺓ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﺃﻭ ﻣﺒﻴﻨﺔ ‪‬ﻤﻠﻪ‪،‬ﻭﻣﻮﺿﺤﺔ ﳌﺒﻬﻤﻪ ﺃﻭ ﳐﺼﺼﺔ ﳌﻄﻠﻘﻪ‪،‬ﺃﻭ‬
‫ﻣﻘﻴﺪﺓ ﻟﻌﺎﻣ‪‬ﻪ‪،‬ﺃﻭ ﺯﺍﺋﺪﺓ ﻋﻠﻴﻪ ‪.‬‬
‫ﺴﻨ‪‬ﺔ‪ -‬ﺑﺸﻜ ٍﻞ ﻋﺎ ٍﻡ – ﺗﻨﻘﺴ ‪‬ﻢ ﺇﱃ ﻣﺘﻮﺍﺗﺮﺓ ﻭﺇﱃ ﺃﺣﺎ ٍﺩ‪،‬ﻭﺇﱃ ﺿﻌﻴﻔ ٍﺔ‪،‬ﻭﺇﱃ ﻣﺘﺮﻭﻛﺔ‬
‫ﻭﺍﻟ ‪‬‬
‫ﻭﻣﻮﺿﻮﻋ ٍﺔ‬
‫ﺴﻨ‪‬ﺔ ﺍﳌﺘﻮﺍﺗﺮ ﹸﺓ‪-‬ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ‪ -‬ﻓﻼ ﺧﻼﻑ ﰲ ﺍﻟﻌﻤﻞ ‪‬ﺎ‪،‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﲟﻮﺟﺒﻬﺎ ﻋﻠﻰ‬
‫ﺃﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺗﻔﺼﻴ ٍﻞ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺴ ٍﻦ‪،‬ﱂ‬
‫ﺚ ﺍﻵﺣﺎﺩ ﺍﻟﺼﺤﻴﺢ ( – ﻭﻫ ‪‬ﻲ ﻛ ﱡﻞ ﺧ ٍﱪ ﺻﺤﻴ ٍﺢ ﻭﺣ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﺍﻵﺣﺎﺩﻳ ﹸﺔ )ﺣﺪﻳ ﹸ‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﻳﺒﻠﻎ ﺩﺭﺟﺔ ﺍﻟﺘﻮﺍﺗ ِﺮ – ﻓﻘﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ‪‬ﺎ‪،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ‬
‫ﻛﻮ‪‬ﺎ ﺗﻔﻴﺪ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻴﻘﲔ ﺃﻡ ﻻ ؟ ‪.‬‬
‫ﻒ ( – ﻭﻫﻲ ﺍﻟﱵ ﱂ ﺗﺒﻠﻎ ﺩﺭﺟﺔ ﺍﻟﺼﺤﻴﺢ ﻭﻻ‬
‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻀﻌﻴﻔ ﹸﺔ ) ﺍﳊﺪﻳ ﹸ‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺖ ﺍﻷﻗﻮﺍ ﹸﻝ ﺣﻮﳍﺎ ﻣﺎ ﺑﲔ ﳏﺘ ‪‬ﺞ ‪‬ﺎ ﻣﻄﻠﻘﹰﺎ‪،‬ﻭﻣﺎ ﺑﲔ ﻣﺎﻧ ٍﻊ‪،‬ﻭﻣﺎ‬
‫ﺸ ﱠﻘﻴ ِﻪ‪ -‬ﻓﻘﺪ ﺍﺿﻄﺮﺑ ِ‬
‫ﺍﳊﺴﻦ ﺑ ِ‬
‫ﺑﲔ ﻣﻔﺼ‪‬ﻞ ‪.‬‬

‫‪٢‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﳌﺘﺮﻭﻛﺔ ﻭﺍﳌﻮﺿﻮﻋ ﹸﺔ‪،‬ﻓﻘﺪ ﺍﺗﻔ ‪‬ﻖ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﻌﻤﻞ ﲟﻮﺟﺒﻬﺎ‪،‬ﻭﺍﳌﻨﻊ ﻣﻦ ﺭﻭﺍﻳﺘﻬﺎ‬
‫ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻬﺎ ‪.‬‬
‫ﻭﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﺗﺒﺎﻳﻨﺖ ﺍﻵﺭﺍﺀ ﺗﺒﺎﻳﻨﹰﺎ ﻋﺠﻴﺒﹰﺎ‪،‬ﻓﺘﺮﻯ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻮﻋﺎﻅ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ‬
‫ﺖ ﻣﻦ ﺻﺤ ِﺔ ﻣﺎ ﻳﺮﻭﻱ‪،‬ﲝﺠﺔ ﺃ ﱠﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬ ‫ﺏ ﺩﻭﻥ ﺗﺜﺒ ٍ‬
‫ﺐ ﻭﺩ ‪‬‬ ‫ﻳﺮﻭﻱ ﻣﺎ ﻫ ‪‬‬
‫ﺐ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ ﰲ ﻓﻀﺎﺋ ِﻞ ﺍﻷﻋﻤﺎﻝ ‪ -‬ﺩﻭﻥ ﲤﻴﻴﺰ ﺑﲔ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‪،‬ﻭﺍﻟﻮﺍﻫﻲ‬
‫ﻳﺴﺘﺤ ‪‬‬
‫ﻭﺍﻟﺴﺎﻗﻂ ﻭﺍﳌﺘﺮﻭﻙ‪،‬ﺑﻞ ﻭﺍﳌﻮﺿﻮﻉ ﺃﻳﻀﹰﺎ ‪.-‬‬
‫ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻋﺪﻡ ﺩﺭﺍﻳﺘﻬﻢ ﺑﺄﻗﻮﺍ ِﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳋﻄﲑ‪.‬‬
‫ﻭﺑﺎﳌﻘﺎﺑﻞ ﻭﺟ ‪‬ﺪ ﻗﻮ ‪‬ﻡ ﻣ ‪‬ﻦ ﺍﳌﻨﺴﻮﺑﲔ ﻟﻠﻌﻠﻢ ﳝﻨﻌﻮ ﹶﻥ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﻄﻠﻘﺎ‪،‬ﺩﻭﻥ‬
‫ﻒ‪،‬ﺑﻞ ﻭﺍﻋﺘﱪﻭﻩ ﻛﺎﳌﻮﺿﻮﻉ‬ ‫ﲤﻴﻴﺰ ﺑﲔ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‪،‬ﻭﺑﲔ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻀﻌ ِ‬
‫ﲤﺎﻣﹰﺎ‪،‬ﳏﺬﱢﺭﻳ ‪‬ﻦ ﺍﻷﻣﺔ ﻣﻦ ﺧﻄﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ‪،‬ﺿﺎﺭﺑﲔ ﺑﺄﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺽ ﺍﳊﺎﺋﻂ‪،‬ﺑﻞ ﺿﻌ‪‬ﻔﻮﺍ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‬ ‫ﺍﳌﻌﺘﱪﻳﻦ‪ -‬ﰲ ﻫﺬﺍ ﺍﻟﻔ ‪‬ﻦ ‪ -‬ﻋ ‪‬ﺮ ‪‬‬
‫ﻒ ﰲ ﺍﳉﺮﺡ‬ ‫ﻒ ﻭﺍﳋﹶﻠ ِ‬‫ﺴﹶﻠ ِ‬
‫ﺴﻨ‪‬ﺔ‪،‬ﻭﺧﺎﻟﻔﻮﺍ ﲨﻬﻮ ‪‬ﺭ ﺍﻟ ‪‬‬
‫ﻭﺍﳊﺴﻨﺔ ﲝﺠﺔ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ‪،‬ﻭﺣﺸﺮﻭﻫﺎ ﰲ ﺯﻣﺮﺓ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﺍﳌﻮﺿﻮﻋﺔ‪،‬ﻭﺣﺬﺭﻭﺍ ﺍﻷﻣﺔ ﻣﻨﻬﺎ‪،‬ﻭﺭﻣﻮﺍ‬
‫ﻣﻦ ﻳﻌﻤ ﹸﻞ ‪‬ﺎ ﺑﺎﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪ‪‬ﻳﻦ‪،‬ﻭﺍﺗﺒﺎﻉ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ !!‪.‬‬
‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪،‬ﺇﻻ ﺃﻧﲏ ﱂ ﺃﺟﺪ ﲝﺜﺎ ﻳﺸﻔﻲ‬
‫ﺍﻟﻐﻠﻴﻞ‪،‬ﻭﻳﺰﻳﺢ ﺍﻟﻨﻘﺎﺏ ﻋﻦ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻻﺕ ﺍﳋﻄﲑﺓ ﺑﲔ ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺘﻨﺎﺯﻋﺔ ‪.‬‬
‫ﺖ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﰲ ﺭﺳﺎﻟﱵ )ﺣﻜﻢ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﻭﺟﻮﺏ‬
‫ﻭﻗﺪ ﲝﺜ ‪‬‬
‫ﺍﻟﻌﻤﻞ ﺑﺎﻟﺼﺤﻴﺢ ( ﻭﺍﻟﱵ ﻗﺪ ﻛﺘﺒﺘﻬﺎ ﻣﻨﺬ ﻗﺮﻳﺐ ﺍﻟﻌﺸﺮﻳﻦ ﺳﻨﺔ ‪.‬‬
‫ﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﻣﻨﻬﺎ‪،‬ﰒ ﺃﻋﺪﺕ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‬ ‫ﻭﻗﺪ ﻧﻔﺬ ِ‬
‫ﺏ‪،‬ﻧﻈﺮﹰﺍ ﳋﻄﻮﺭ‪‬ﺎ ﺍﻟﺒﺎﻟﻐﺔ‪،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﻓﺼﻞ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﻭﺍﻹﺳﻬﺎ ِ‬
‫ﺑﻜﺘﺎﺏ ﻣﺴﺘﻘﻞ‪،‬ﻭﲰﻴﺘﻪ ) ﺍﳋﻼﺻ ﹸﺔ ﰲ ﺃﺣﻜﺎﻡ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ (‬
‫ﻭﻗﺪ ﻗﺴﻤﺘﻪ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪٣‬‬
 ‫ﲤﻬﻴﺪ ﺣﻮﻝ ﺗﻌﺮﻳﻒ ﺍﳊﺪﻳﺚ ﺍﳌﻘﺒﻮﻝ ﻭﺣﻜﻤﻪ‬
‫ﻒ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ ﹸﻝ‪ :‬ﺗﻌﺮﻳ ‪‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻗﺴﺎ ‪‬ﻡ ﺍﻟﻀﻌﻴﻒ ﻭﲢﺘﻪ ﻣﻄﺎﻟﺐ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﹶﺃ ‪‬ﻭﻫ‪‬ﻰ ﺍﻷﺳﺎﻧﻴﺪ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺣﻜﹸﻢ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﺎ ﻳﺴﲑﹰﺍ‬
‫ﻒ؟‬
‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻣﱴ ﻳﻘﻮ‪‬ﻯ ﺍﳊﺪﻳ ﹸ‬
‫ﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪:‬ﺣﻜ ‪‬ﻢ ﺍﻟﻌﻤ ِﻞ ﺑﺎﳊﺪﻳ ِ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻣﺜﻠ ﹲﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺬﻱ ﳚﻮ ‪‬ﺯ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﻟﺸﺮﻭﻁ‬
‫ﺐ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺳﺒ ‪‬‬
‫ﻒ؟‬
‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻒ ﻳ‪‬ﺮﻭ‪‬ﻯ ﺍﳊﺪﻳ ﹸ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ‪ :‬ﻛﻴ ‪‬‬
‫ﺏ ﻋﻦ ﺭﻭﺍﻳ ِﺔ ﺑﻌﺾ ﻛﺒﺎﺭ ﺍﻷﺋﻤ ِﺔ ﻋ ِﻦ ﺍﻟﻀﻌﻔﺎ ِﺀ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺍﳉﻮﺍ ‪‬‬
‫ﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻣﺴﺎﺋ ﹸﻞ ﺗﺘﻌﻠ ‪‬ﻖ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺍﳌﺒﺤ ﹸ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻣﺼﺎﺩ ‪‬ﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﻮﺍﻫﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ ﻭﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺧﺎﲤﺔ ﻓﻴﻬﺎ ﺧﻼﺻﺔ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺫﻛﺮﺕ ﻛﻞ ﻣﺼﺪﺭ ﰲ ﺍﳍﺎﻣﺶ ﰲ ﺍﻷﻏﻠﺐ‪،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﻗﻤﺖ ﺑﺘﺨﺮﳚﻬﺎ ﻣﻦ‬
‫ﻣﺼﺎﺩﺭﻫﺎ ﺑﺎﺧﺘﺼﺎﺭ ﻭﺣﻜﻤﺖ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻟﻴﺴﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﲟﺎ ﻳﻨﺎﺳﺒﻬﺎ‬
‫ﺟﺮﺣﺎ ﻭﺗﻌﺪﻳﻼ ‪.‬‬
‫ﻭﱂ ﺃﺳﻠﻚ ﻣﺴﻠﻚ ﺍﳌﺘﺸﺪﺩﻳﻦ‪،‬ﻭﻻ ﻣﺴﻠﻚ ﺍﳌﺘﺴﺎﻫﻠﲔ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪،‬ﺑﻞ ﺳﺮﺕ ﻭﻓﻖ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﻮﺳﻂ ﺍﻟﺬﻱ ﺳﺎﺭ ﻋﻠﻴﻪ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ‪.‬‬

‫‪٤‬‬
‫ﻭﻗﺪ ﺍﺿﻄﺮﺭﺕ ﻟﻺﺳﻬﺎﺏ ﰲ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﻟﺘﺠﻠﻴﺔ ﺍﻷﻣﺮ ﺃﻭ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺎﺕ ﺍﳌﺜﺎﺭﺓ‬
‫ﺣﻮﻟﻪ ‪ .‬ﻓﺈﻥ ﺃﺻﺒﺖ ﻓﻤﻦ ﺍﷲ ﺍﻟﻔﻀﻞ ﻭﺍﳌﻨ‪‬ﺔ‪،‬ﻭﺇﻥ ﺃﺧﻄﺄﺕ ﻓﻤﻦ ﺗﻘﺼﲑﻱ ﻭﺃﺳﺘﻐﻔﺮ ﺍﷲ ‪.‬‬
‫ﻑ ﹶﺃﺫﹶﺍﻋ‪‬ﻮﹾﺍ ِﺑ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ‬ ‫ﺨﻮ‪ِ ‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭِﺇﺫﹶﺍ ﺟ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﻣ ِﻦ ﹶﺃ ِﻭ ﺍﹾﻟ ‪‬‬
‫ﻀ ﹸﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ‬
‫ﺴﺘ‪‬ﻨِﺒﻄﹸﻮ‪‬ﻧ ‪‬ﻪ ﻣِﻨﻬ‪ ‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﻓ ‪‬‬‫‪‬ﻭِﺇﻟﹶﻰ ﹸﺃ ‪‬ﻭﻟِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌِﻠ ‪‬ﻤ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻼ { )‪ ( ٨٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫ﹶﻻ‪‬ﺗ‪‬ﺒ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻭﻛﺘﺒﻪ‬
‫]‪<<íĆߊć Ö]æ<áa†ÏÖ]<»<ou^fÖ‬‬
‫‪<<çvŽÖ]<Ìè^Þ<àe<ê×Â‬‬
‫‪ ٢٤‬ﺭﺑﻴﻊ ﺍﻵﺧﺮ ‪ ١٤٢٩‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻝ ‪ ٢٠٨/٤/٣٠‬ﻡ‬

‫













‬

‫‪٥‬‬
 ‫ﲤﻬﻴ ‪‬ﺪ‬
‫‪١‬‬
‫ﺣﻮﻝ ﺗﻌﺮﻳﻒ ﺍﳊﺪﻳﺚ ﺍﳌﻘﺒﻮﻝ‬
‫ﻒ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪:‬‬
‫‪ -١‬ﺗﻌﺮﻳ ‪‬‬
‫ﻟﻐ ﹰﺔ‪ :‬ﺍﻟﺼﺤﻴ ‪‬ﺢ ﺿﺪ ﺍﻟﺴﻘﻴﻢ‪،‬ﻭﻫﻮ ﺣﻘﻴﻘ ﹲﺔ ﰲ ﺍﻷﺟﺴﺎﻡ ﳎﺎ ‪‬ﺯ ﰲ ﺍﳊﺪﻳﺚ ﻭﺳﺎﺋﺮ ﺍﳌﻌﺎﱐ‪.‬‬
‫ﺍﺻﻄﻼﺣﹰﺎ‪ :‬ﻣﺎ ﺍﺗﺼﻞ ﺳﻨﺪﻩ ﺑﻨﻘﻞ ﺍﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ﺍﻟﻀﺎﺑﻂ ﻋﻦ ﻣﺜﻠﻪ ﺇﱃ ﻣﻨﺘﻬﺎﻩ ﻣﻦ ﻏﲑ ﺷﺬﻭﺫ ﻭﻻ‬
‫‪٢‬‬
‫ِﻋﻠﱠﺔ‪.‬‬
‫ﺡ ﺍﻟﺘﻌﺮﻳﻒ‪:‬‬
‫‪ -٢‬ﺷﺮ ‪‬‬
‫ﺍﺷﺘﻤﻞ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺴﺎﺑ ‪‬ﻖ ﻋﻠﻰ ﺃﻣﻮﺭ ﳚﺐ ﺗﻮﻓﺮﻫﺎ ﺣﱴ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﺻـﺤﻴﺤﹰﺎ‪،‬ﻭﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﻫﻲ‪:‬‬
‫ﺍﺗﺼﺎ ﹸﻝ ﺍﻟﺴﻨﺪ‪:‬ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ ﻗﺪ ﺗﻠﻘﺎﻩ ﳑﻦ ﻓﻮﻗـﻪ ﻣـﻦ‬
‫ﺍﻟﺮﻭﺍﺓ ﻭﻫﻜﺬﺍ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﺘﻠﻘﻲ ﻗﺎﺋﻠﻪ‪ .‬ﻓﺨﺮﺝ ﺑﺬﻟﻚ ﺍﳌﺮﺳﻞ ﻭﺍﳌﻨﻘﻄﻊ ﺑﺄﻱ ﻧﻮﻉ ﻣـﻦ‬
‫ﺃﻧﻮﺍﻉ ﺍﻻﻧﻘﻄﺎﻉ‪.‬‬
‫ﻷﻧﻪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﺘﺼﻼ ﻓﻤﻌﻨﺎﻩ ﺃﻧﻪ ﺳﻘﻂ ﻣﻦ ﺳﻨﺪﻩ ﻭﺍﺳﻄﺔ ﺃﻭ ﺃﻛﺜﺮ‪،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺍﻟﻮﺍﺳﻄﺔ ﺍﶈﺬﻭﻑ ﺿﻌﻴﻔﺎ‪،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺤﺎ‪.‬‬

‫‪ - ١‬ﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٦‬ﻭﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟـﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ١‬ﻭﺍﻟﺒﺎﻋـﺚ ﺍﳊﺜﻴـﺚ ﰲ‬
‫ﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪ ( ٧٨‬ﻭﺍﻟﻨﻜﺖ‬
‫ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٣٤‬ﻭﺍﳌﻮﻗﻈﺔ ﰲ ﻋﻠﻢ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١‬ﻭﺍﻟﺸﺬﺍ ﺍﻟﻔﻴﺎﺡ ﻣـﻦ‬
‫ﻋﻠﻮﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٦٦‬ﻭﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ )ﺝ ‪ / ١‬ﺹ ‪ ( ٣٧‬ﻭﺷﺮﺡ ﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬
‫)ﺝ ‪ / ١‬ﺹ ‪ ( ١٠‬ﻭﳏﺎﺿﺮﺍﺕ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١‬ﻭﺗﻮﺟﻴﻪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﺻﻮﻝ ﺍﻷﺛـﺮ )ﺝ ‪ / ١‬ﺹ‬
‫‪ ( ٣٦‬ﻭﺍﻟﺘﻘﺮﻳﺮﺍﺕ ﺍﻟﺴﻨﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٠‬ﻭﲢﺮﻳﺮ ﻋﻠﻮﻡ ﺍﳊـﺪﻳﺚ ﻟﻌﺒـﺪ ﺍﷲ ﺍﳉـﺪﻳﻊ )ﺝ ‪ / ١‬ﺹ ‪( ١٩٠‬‬
‫ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ )ﺝ ‪ / ١‬ﺹ ‪ ( ٩‬ﻭﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪( ٢٤٢‬‬
‫‪ - ٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ١‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٤٠‬ﻭﺗﻴﺴﲑ‬
‫ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ١٧‬‬

‫‪٦‬‬
‫ﻋﺪﺍﻟ ﹸﺔ ﺍﻟﺮﻭﺍﺓ‪ :‬ﻭﻫﻲ ﺭﻛﻦ ﻫﺎﻡ ﰲ ﻗﺒﻮﻝ ﺍﻟﺮﻭﺍﻳـﺔ‪،‬ﻷ‪‬ﺎ ﺍﳌﻠﻜـﺔ ﺍﻟـﱵ ﲢـﺚ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻘﻮﻯ‪،‬ﻭﲢﺠﺰ ﺻﺎﺣﺒﻬﺎ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﻜﺬﺏ ﻭﻣﺎ ﳜﻞ ﺑﺎﳌﺮﻭﺀﺓ‪،‬ﻓﺨﺮﺝ ‪‬ﺬﺍ ﺍﻟـﺸﺮﻁ‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﻮﺿﻮﻉ‪،‬ﻭﻣﺎ ﺿﻌﻒ ﻻ‪‬ﻤﺎ ﺍﻟﺮﺍﻭﻱ ﺑﺎﻟﻔﺴﻖ ﻭﺍﻹﺧﻼﻝ ﺑﺎﳌﺮﻭﺀﺓ‪،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪...‬‬
‫ﻂ ﺍﻟﺮﻭﺍﺓ‪ :‬ﺍﻟﻀﺒﻂ ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﳛﻔﻆ ﺍﻟـﺮﺍﻭﻱ ﺍﳊـﺪﻳﺚ ﰲ ﺻـﺪﺭﻩ ﺃﻭ ﻛﺘﺎﺑـﻪ‪،‬ﰒ‬
‫ﺿﺒ ﹸ‬
‫ﻳﺴﺘﺤﻀﺮﻩ ﻋﻨﺪ ﺍﻷﺩﺍﺀ‪،‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻳﺴﺘﺪﻋﻲ ﻋﺪﻡ ﻏﻔﻠﺘﻪ‪،‬ﻭﻋﺪﻡ ﺗﺴﺎﻫﻠﻪ ﻋﻨﺪ ﺍﻟﺘﺤﻤـﻞ‬
‫ﻭﺍﻷﺩﺍﺀ‪،‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻧﺎ ﰲ ﺃﲝﺎﺙ ﺍﻟﻀﺒﻂ ﻭﰲ ﻋﻠﻮﻡ ﺍﻟﺮﻭﺍﻳﺔ‪.‬‬
‫ﻋﺪ ‪‬ﻡ ﺍﻟﺸﺬﻭﺫ‪ :‬ﻭﺍﻟﺸﺬﻭﺫ ﻫﻮ ﳐﺎﻟﻔﺔ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺜﻘﺔ ﳌﻦ ﻫﻮ ﺃﻗﻮﻯ ﻣﻨﻪ ﻷﻧﻪ ﺇﺫﺍ ﺧﺎﻟﻔﻪ ﻣـﻦ‬
‫ﻫﻮ ﺃﻭﱃ ﻣﻨﻪ ﺑﻘﻮﺓ ﺣﻔﻈﻪ ﺃﻭ ﻛﺜﺮﺓ ﻋﺪﺩ ﻛﺎﻥ ﻣﻘﺪﻣﺎ ﻋﻠﻴﻪ‪،‬ﻭﻛﺎﻥ ﺍﳌﺮﺟﻮﺡ ﺷﺎﺫﺍ‪ .‬ﻭﺗـﺒﲔ‬
‫ﺑﺸﺬﻭﺫﻩ ﻭﻗﻮﻉ ﻭﻫﻢ ﰲ ﺭﻭﺍﻳﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻧﻔﻲ ﺍﻟﺸﺬﻭﺫ ﻳﺘﺤﻘﻖ ﺑﺎﻟﺸﺮﻭﻁ ﺍﻟﺴﺎﺑﻘﺔ‪،‬ﻟﻜﻨﻬﻢ ﺻﺮﺣﻮﺍ ﺑﺎﻧﺘﻔﺎﺋﻪ ﻷﻥ ﺍﻟﻀﺒﻂ‬
‫ﻣﻠﻜﺔ ﻋﺎﻣﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳉﻤﻠﺔ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻭﻱ‪،‬ﺇﻻ ﺃﻧﻪ ﻗﺪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻘﻊ ﻣﻨﻪ ﻭﻫﻢ ﰲ ﺣﺪﻳﺚ‬
‫ﻣﺎ‪،‬ﺩﻭﻥ ﺃﻥ ﻳﻔﻘﺪ ﺻﻔﺔ ﺍﻟﻀﺒﻂ ﻟﺴﺎﺋﺮ ﺣﺪﻳﺜﻪ‪،‬ﻓﻬﺬﺍ ﳜﻞ ﺑﺼﺤﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻭﻫﻢ ﻓﻴـﻪ‬
‫ﻓﻘﻂ‪،‬ﻟﺬﻟﻚ ﺻﺮﺣﻮﺍ ﺑﻨﻔﻲ ﺍﻟﺸﺬﻭﺫ‪.‬‬
‫ﻋﺪ ‪‬ﻡ ﺍﻟﻌﻠﺔ‪ :‬ﻭﻣﻌﻨﺎﻩ ﺳﻼﻣﺔ ﺍﳊﺪﻳﺚ ﻣﻦ ﻋﻠﺔ ﺗﻘﺪﺡ ﰲ ﺻﺤﺘﻪ‪،‬ﺃﻱ ﺧﻠﻮﻩ ﻣـﻦ ﻭﺻـﻒ‬
‫ﺧﻔﻲ ﻗﺎﺩﺡ ﰲ ﺻﺤﺔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻈﺎﻫﺮ ﺍﻟﺴﻼﻣﺔ ﻣﻨﻪ‪،‬ﻓﺨﺮﺝ ‪‬ـﺬﺍ ﺍﻟـﺸﺮﻁ ﺍﳊـﺪﻳﺚ‬
‫‪٣‬‬
‫ﺍﳌﻌﻠﻞ‪،‬ﻓﻼ ﻳﻜﻮﻥ ﺻﺤﻴﺤﺎ‪...‬‬
‫‪ -٣‬ﺷﺮﻭ ﹸﻃﻪ‪ :‬ﻳﺘﺒ ‪‬‬
‫ﲔ ﻣﻦ ﺷﺮﺡ ﺍﻟﺘﻌﺮﻳﻒ ﺃ ﱠﻥ ﺷﺮﻭﻁ ﺍﻟﺼﺤﻴﺢ ﺍﻟﱵ ﳚﺐ ﺗﻮﻓﺮﻫـﺎ ﺣـﱴ‬
‫ﻂ ﺍﻟﺮﻭﺍﺓ‬
‫ﺚ ﺻﺤﻴﺤﹰﺎ ﲬﺴ ﹲﺔ ﻭﻫﻲ‪ } :‬ﺍﺗﺼﺎ ﹸﻝ ﺍﻟﺴﻨﺪ ـ ﻋﺪﺍﻟ ﹸﺔ ﺍﻟﺮﻭﺍﺓ ـ ﺿﺒ ﹸ‬‫ﻳﻜﻮﻥ ﺍﳊﺪﻳ ﹸ‬
‫ـ ﻋﺪ ‪‬ﻡ ﺍﻟﻌﻠﺔ ـ ﻋﺪ ‪‬ﻡ ﺍﻟﺸﺬﻭﺫ {‪.‬‬
‫ﻭﻭﺟﻪ ﺩﻻﻟﺔ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺍﳋﻤﺴﺔ ﻋﻠﻰ ﺻﺤﺔ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻥ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻀﺒﻂ ﳛﻘﻘـﺎﻥ‬
‫ﺃﺩﺍﺀ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﲰﻊ ﻣﻦ ﻗﺎﺋﻠﻪ‪،‬ﻭﺍﺗﺼﺎﻝ ﺍﻟﺴﻨﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻـﻒ ﰲ ﺍﻟـﺮﻭﺍﺓ ﳝﻨـﻊ‬

‫‪ - ٣‬ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪( ٢٤٢‬‬

‫‪٧‬‬
‫ﺍﺧﺘﻼﻝ ﺫﻟﻚ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺴﻨﺪ‪،‬ﻭﻋﺪﻡ ﺍﻟﺸﺬﻭﺫ ﳛﻘﻖ ﻭﻳﺆﻛﺪ ﺿﺒﻂ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ﺍﻟـﺬﻱ‬
‫ﻧﺒﺤﺜﻪ ﺑﻌﻴﻨﻪ ﻭﺃﻧﻪ ﱂ ﻳﺪﺧﻠﻪ ﻭﻫﻢ‪،‬ﻭﻋﺪﻡ ﺍﻹﻋﻼﻝ ﻳﺪﻝ ﻋﻠـﻰ ﺳـﻼﻣﺘﻪ ﻣـﻦ ﺍﻟﻘـﻮﺍﺩﺡ‬
‫ﺍﻟﻈﺎﻫﺮﺓ‪،‬ﻓﻜﺎﻥ ﺍﳊﺪﻳﺚ ﺑﺬﻟﻚ ﺻﺤﻴﺤﺎ ﻟﺘﻮﻓﺮ ﻋﺎﻣﻞ ﺍﻟﻨﻘﻞ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻧﺪﻓﺎﻉ ﺍﻟﻘـﻮﺍﺩﺡ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﳋﻔﻴﺔ‪ .‬ﻓﻴﺤﻜﻢ ﻟﻪ ﺑﺎﻟﺼﺤﺔ ﺑﺎﻹﲨﺎﻉ‪.‬‬
‫ﻣﺜﺎﹸﻟﻪ‪ :‬ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ :٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻒ ﻗﹶـﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ـﺎ‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻣ ﹾﻄ ِﻌ ٍﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺏ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎ ٍ‬ ‫ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﺏ ﺑِﺎﻟﻄﱡﻮ ِﺭ ‪.‬‬ ‫‪ -  -‬ﹶﻗ ‪‬ﺮﹶﺃ ﰲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ِ‬
‫ﺚ ﺻﺤﻴ ‪‬ﺢ ﻷ ﱠﻥ‪:‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳ ﹸ‬
‫ﺃ‪ .‬ﺳﻨ ‪‬ﺪ ‪‬ﻩ ﻣﺘﺼ ﹲﻞ‪ :‬ﺇ ﹾﺫ ﺃ ﱠﻥ ﻛ ﱠﻞ ﺭﺍ ٍﻭ ﻣﻦ ﺭﻭﺍﺗﻪ ﲰﻌﻪ ﻣ ‪‬ﻦ ﺷﻴﺨﻪ ‪.‬‬
‫ﺴ‪‬ﻴ ‪‬ﻦ‪.‬‬ ‫ﻭﺃ ‪‬ﻣﺎ ﻋﻨﻌﻨ ﹸﺔ ‪٥‬ﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺷﻬﺎ ِ‬
‫ﺏ ﻭﺍﺑﻦ ﺟﺒ ٍﲑ ﻓﻤﺤﻤﻮﻟ ﹲﺔ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ‪،‬ﻷ‪‬ﻢ ﻏﲑ ‪‬ﻣ ‪‬ﺪﱢﻟ ِ‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳ ِﻞ‪:‬‬
‫ﺏ‪ .‬ﻭﻷ ﱠﻥ ﺭﻭﺍ‪‬ﺗﻪ ﻋﺪﻭ ﹲﻝ ﺿﺎﺑﻄﻮ ﹶﻥ‪ :‬ﻭﻫﺬﻩ ﺃﻭﺻﺎﻓﻬﻢ ﻋﻨﺪ ﻋﻠﻤﺎ ِﺀ ﺍﳉﺮ ِ‬
‫‪٦‬‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ‪ :‬ﺛﻘﺔ ﻣﺘﻘﻦ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻮﻃﺄ‬
‫ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ :‬ﺇﻣﺎ ‪‬ﻡ ﺩﺍﺭ ﺍﳍﺠﺮﺓ ﺭﺃﺱ ﺍﳌﺘﻘﻨﲔ ﻭﻛﺒﲑ ﺍﳌﺘﺜﺒﺘﲔ ﺣﱴ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺻـﺢ‬
‫‪٧‬‬
‫ﺍﻷﺳﺎﻧﻴﺪ ﻛﻠﻬﺎ ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬
‫ﻆ ‪‬ﻣﺘ‪‬ﻔ ‪‬ﻖ ﻋﻠـﻰ‬
‫ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻱ‪ :‬ﻓﻘﻴﻪ ﺣﺎﻓ ﹲ‬
‫‪٨‬‬
‫ﺟﻼﻟﺘﻪ ﻭﺇﺗﻘﺎﻧﻪ‪.‬‬
‫‪٩‬‬
‫ﳏﻤﺪ ﺑﻦ ﺟﺒﲑ‪ :‬ﺛﻘﺔ ﻋﺎﺭﻑ ﺑﺎﻟﻨﺴﺐ‪.‬‬

‫‪ - ٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺮﻗﻢ‪( ٧٦٥) :‬‬

‫‪ - ٥‬ﺍﻟﻌﻨﻌﻨﺔ ‪ :‬ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺸﻴﺦ ﺑﻠﻔﻆ " ﻋﻦ "‬
‫‪ - ٦‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪( ٣٧٢١) [ ٣٣٠‬‬
‫‪ - ٧‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٦٤٢٥) [ ٥١٦‬‬
‫‪ - ٨‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٦٢٩٦) [ ٥٠٦‬‬
‫‪ - ٩‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٥٧٨٠) [ ٤٧١‬‬

‫‪٨‬‬
 ‫‪١٠‬‬
‫‪‬ﺟﺒ‪‬ﲑ ﺑﻦ ‪‬ﻣ ﹾﻄﻌِﻢ‪ :‬ﺻﺤﺎﰊ ﻋﺎﺭﻑ ﺑﺎﻷﻧﺴﺎﺏ ‪.‬‬
‫ﺿﻪ ﻣﺎ ﻫﻮ ﺃﻗﻮﻯ ﻣﻨﻪ ‪.‬‬
‫ﺝ‪ .‬ﻭﻷﻧﻪ ﻏ ‪‬ﲑ ﺷﺎ ﱟﺫ‪ :‬ﺇﺫ ﱂ ﻳﻌﺎﺭ ‪‬‬
‫ﺩ‪ .‬ﻭﻷﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﻋﻠ ﹲﺔ ﻣ ‪‬ﻦ ﺍﻟﻌﻠ ِﻞ ‪.‬‬
‫ﺢ‪:‬‬
‫ﺚ ﺍﻟﺼﺤﻴ ِ‬
‫‪ -٤‬ﺣ ﹾﻜ ‪‬ﻢ ﺍﳊﺪﻳ ِ‬
‫ﺃﲨ ‪‬ﻊ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻣﻦ ﻳﻌﺘﺪ‪ ‬ﺑﻪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳊـﺪﻳﺚ‬
‫ﺐ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ ‪ ،‬ﺳﻮﺍ ٌﺀ ﻛﺎﻥ ﺭﺍﻭﻳ ِﻪ ﻭﺍﺣﺪﹰﺍ ﱂ ﻳﺮﻭﻩ ﻏﲑ‪‬ﻩ ‪ ،‬ﺃﻭ ﺭﻭﺍ ‪‬ﻩ ﻣﻌـﻪ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺣﺠ ﹲﺔ ﳚ ‪‬‬
‫ﺭﺍﻭ ﺁﺧﺮ‪ ،‬ﺃﻭ ﺍﺷﺘ‪‬ﻬ ‪‬ﺮ ﺑﺮﻭﺍﻳ ِﺔ ﺛﻼﺛ ٍﺔ ﻓﺄﻛﺜ ‪‬ﺮ ﻭﱂ ﻳﺘﻮﺍﺗ ‪‬ﺮ ‪.‬‬
‫ﺝ ﺇﱃ ﻛـﺜ ٍﲑ ﻣـ ‪‬ﻦ‬ ‫ﻭﻫﺬﺍ ﺃﻣ ‪‬ﺮ ﺑﺪ‪‬ﻫ ‪‬ﻲ ﰲ ﻧﻈﺮﻧﺎ ﺗﻘﻀﻲ ﺑﻪ ﺍﻟﻔﻄـﺮ ﹸﺓ ﺍﻹﻧـﺴﺎﻧﻴ ﹸﺔ‪،‬ﻻ ﳛﺘـﺎ ‪‬‬
‫ﺍﻻﺳﺘﺪﻻﻻﺕ ﻭﺍﻟﱪﺍﻫﲔ‪،‬ﻓﻤﺎ ﻣ ‪‬ﻦ ﺇﻧﺴﺎ ٍﻥ ﺇﻻ ﻭﻫﻮ ﻳ‪‬ﻌ ‪‬ﻮ ﹸﻝ ﰲ ﺇﺑﺮﺍ ِﻡ ﺷـﺆﻭﻧ ِﻪ ﰲ ﺍﻟﻌﻤـ ِﻞ ﺃﻭ‬
‫ﺚ ﻳﻘـ ‪‬ﻊ ﰲ‬‫ﺱ ﺣﻴ ﹸ‬ ‫ﻕ ﻣ ‪‬ﻦ ﺍﻟﻨﺎ ِ‬
‫ﺍﻟﺘﺠﺎﺭ ِﺓ ﺃﻭ ﺍﻟﺪﺭﺍﺳ ِﺔ ﺃﻭ ﻏﲑِﻫﺎ ﻋﻠﻰ ﻣﺎ ﳜﱪ‪‬ﻩ ﺑ ِﻪ ﻭﺍﺣ ‪‬ﺪ ﻣﻮﺛﻮ ‪‬‬
‫ﺏ‪،‬ﺑﻞ ﺇ ﱠﻥ ﺍﻟـﺸﺆﻭﻥ‬ ‫ﺐ ﻋﻠﻰ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻐﻠﻂ ﺃﻭ ﺍﺣﺘﻤﺎ ِﻝ ﺍﻟﻜـﺬ ِ‬ ‫ﻕ ﺍﳌﺨ ِﱪ‪،‬ﻭﻳﻐﻠ ‪‬‬
‫ﺻ ‪‬ﺪ ‪‬‬
‫ﻧﻔﺴ ِﻪ ِ‬
‫ﲔ‬
‫ﺕ ﻛﺎﻟﺴﻔﺮﺍ ِﺀ ﺃﻭ ﺍﳌﺒﻌـﻮﺛ ‪‬‬
‫ﺍﻟﻜﱪﻯ ﰲ ﻣﺼﲑ ﺍﻷﻣﻢ ﻳﻌﺘﻤ ‪‬ﺪ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﺧﺒﺎ ِﺭ ﺍﻵﺣﺎﺩ ﺍﻟﺜﻘﺎ ِ‬
‫ﱀ ﺍﻟـﺪﻳﻦ‬
‫ﻒ ﻋﻦ ﻗﺒﻮ ِﻝ ﺧ ِﱪ ﺍﻟﻮﺍﺣ ِﺪ ﻳ‪‬ﻔﻀﻲ ﺇﱃ ﺗﻌﻄﻴ ِﻞ ﻣـﺼﺎ ِ‬ ‫ﺕ‪،‬ﻓﺎﻟﺘﻮﻗ ‪‬‬
‫ﻣﻦ ﻗﺒ ِﻞ ﺍﳊﻜﻮﻣﺎ ِ‬
‫ﻭﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﻱ ﰲ ﺃﺣﻜﺎ ِﻡ ﺍﳊـﻼ ِﻝ‬
‫ﺚ ﺍﻟﺼﺤﻴ ِﺢ ﺍﻷﺣﺎﺩ ‪‬‬
‫ﺏ ﺍﻟﻌﻤ ِﻞ ﺑﺎﳊﺪﻳ ِ‬
‫ﻕ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻋﻠﻰ ﻭﺟﻮ ِ‬ ‫ﻭﻣ ‪‬ﻊ ﺍﺗﻔﺎ ِ‬
‫ﺕ ﺍﻟﻌﻘﺎﺋ ‪‬ﺪ ﻭﻭﺟﻮﺑِﻬﺎ ﺑ ِﻪ‪ ،‬ﻭﻗﺪ ﺃﻓﺮﺩﻧﺎﻩ ﺑﺒﺤﺚ ﻣﻔﺼﻞ‪.‬‬
‫ﻭﺍﳊﺮﺍ ِﻡ ﻓﻘ ِﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺇﺛﺒﺎ ِ‬
‫‪ -٥‬ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ‪ :١١‬ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺍﺗﺼﻞ ﺳﻨﺪﻩ ﺑﻨﻘﻞ ﻋﺪﻝ ﺧﻒ ﺿﺒﻄﻪ ﻏـﲑ‬
‫ﺷﺎﺫ ﻭﻻ ﻣﻌﻠﻞ ‪.‬‬

‫‪ - ١٠‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٩٠٣) [ ١٣٨‬‬

‫‪ - ١١‬ﺑﺘﺼﺮﻑ ﻳﺴﲑ ﻋﻦ ﺷﺮﺡ ﺍﻟﻨﺨﺒﺔ‪ ،١٧ :‬ﻭﺍﻧﻈﺮ ﺷﺮﺡ ﺍﻟﺒﻴﻘﻮﻧﻴﺔ ﻟﻠﺰﺭﻗﺎﱐ‪ .٢٥ :‬ﻭﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬
‫‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪( ٢٦٤‬‬

‫‪٩‬‬
‫ﻭﺑﺎﳌﻮﺍﺯﻧﺔ ﺑﲔ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ‪،‬ﻭﺑﲔ ﺗﻌﺮﻳﻒ ﺍﳊـﺪﻳﺚ ﺍﻟـﺼﺤﻴﺢ‪،‬ﳒﺪ ﺑﻴﻨـﻬﻤﺎ ﺗـﺸﺎ‪‬ﺎ‬
‫ﻛﺒﲑﺍ‪،‬ﺣﻴﺚ ﺍﺗﻔﻘﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﺸﺮﻭﻁ ﻋﺪﺍ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻀﺒﻂ‪،‬ﻓﺎﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺭﺍﻭﻳﻪ ﺗﺎﻡ‬
‫ﺍﻟﻀﺒﻂ‪،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﳊﻔﻆ ﻭﺍﻹﺗﻘﺎﻥ‪،‬ﺃﻣﺎ ﺭﺍﻭﻱ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻓﻬﻮ ﻗﺪ ﺧﻒ ﺿﺒﻄﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﻭﻳﻮﺿﺤﻪ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪":‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌـﺸﻬﻮﺭﻳﻦ ﺑﺎﻟـﺼﺪﻕ‬
‫ﻭﺍﻷﻣﺎﻧﺔ‪،‬ﻏﲑ ﺃﻧﻪ ﱂ ﻳﺒﻠﻎ ﺩﺭﺟﺔ ﺭﺟﺎﻝ ﺍﻟـﺼﺤﻴﺢ‪،‬ﻟﻜﻮﻧﻪ ﻳﻘـﺼﺮ ﻋﻨـﻬﻢ ﰲ ﺍﳊﻔـﻆ‬
‫ﻭﺍﻹﺗﻘﺎﻥ‪،‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻳﺮﺗﻔﻊ ﻋﻦ ﺣﺎﻝ ﻣﻦ ﻳﻌﺪ ﻣﺎ ﻳﻨﻔﺮﺩ ﺑﻪ ﻣﻦ ﺣﺪﻳﺜﻪ ﻣﻨﻜﺮﺍ‪ ،‬ﻓﺠـﺎﺀ‬
‫ﻣﻄﺎﺑﻘﺎ ﻟﻠﻤﻌﺮﻑ‪،‬ﳑﻴﺰﺍ ﻟﻪ ﻋﻦ ﻏﲑﻩ ﲤﺎﻣﺎ‪.‬‬
‫ﻣﺜﺎﻝ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪ ( ٢٠٥٦١‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨِﻰ‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ‬ ‫ﹶﺃﺑِﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻬ ‪‬ﺰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣﻜِﻴ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹸﺛ ‪‬ﻢ‬ ‫ﻚ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺖ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪ »:‬ﹸﺛ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ‪‬‬ ‫ﻚ «‪ .‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ‪ »:‬ﹸﺃ ‪‬ﻣ ‪‬‬
‫ﺏ «‪.‬‬ ‫ﺏ ﻓﹶﺎ َﻷ ﹾﻗ ‪‬ﺮ ‪‬‬‫ﺖ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪ »:‬ﹸﺛ ‪‬ﻢ ﹶﺃﺑ‪‬ﺎ ‪‬ﻙ ﹸﺛ ‪‬ﻢ ﺍ َﻷ ﹾﻗ ‪‬ﺮ ‪‬‬‫ﻚ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪ »:‬ﹸﺃ ‪‬ﻣ ‪‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺳﻨﺪﻩ ﻣﺘﺼﻞ‪،‬ﻻ ﺷﺬﻭﺫ ﻓﻴﻪ ﻭﻻ ﻋﻠﺔ ﻗﺎﺩﺣﺔ‪،‬ﺣﻴﺚ ﱂ ﻳﻘﻊ ﰲ ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ‬
‫ﺃﻱ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻟﺮﻭﺍﺓ ﻭﻻ ﰲ ﺍﳌﱳ‪.‬‬
‫ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺷﻴﺨﻪ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻭﻫﻮ ﺍﻟﻘﻄﺎﻥ ﺇﻣﺎﻣﺎﻥ ﺟﻠﻴﻼﻥ‪،‬ﻭ‪‬ﺰ ﺑﻦ ﺣﻜﻴﻢ ﻣـﻦ‬
‫ﺃﻫﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺼﻴﺎﻧﺔ ﺣﱴ ﻭﺛﻘﻪ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ‪،‬ﻟﻜﻦ‬
‫ﺍﺳﺘﺸﻜﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺾ ﻣﺮﻭﻳﺎﺗﻪ ﺣﱴ ﺗﻜﻠﻢ ﻓﻴﻪ ﺷﻌﺒﺔ ﺑﻦ ﺍﳊﺠﺎﺝ ﺑﺴﺒﺐ ﺫﻟﻚ‪،‬ﻭﻫﺬﺍ ﻻ‬
‫ﻳﺴﻠﺒﻪ ﺻﻔﺔ ﺍﻟﻀﺒﻂ‪،‬ﻟﻜﻨﻪ ﻳﺸﻌﺮ ﺑﺄﻧﻪ ﺧﻒ ﺿﺒﻄﻪ ‪،١٢‬ﻭﻭﺍﻟﺪﻩ ﺣﻜﻴﻢ ﻭﺛﻘﻪ ﺍﻟﻌﺠﻠﻲ ﻭﺍﺑـﻦ‬
‫ﺣﺒﺎﻥ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‪ .‬ﻓﻴﻜﻮﻥ ﺣﺪﻳﺚ ‪‬ﺰ ﻫﺬﺍ ﺣﺴﻨﺎ ﻟﺬﺍﺗﻪ ﻛﻤﺎ ﺣﻜـﻢ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪،‬ﺑﻞ ﻫﻮ ﻣﻦ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﳊﺴﻦ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺗﺒﲔ ﺃﻥ ﲦﺔ ﺗﺸﺎ‪‬ﺎ ﻛﺜﲑﺍ ﺑﲔ ﺍﳊﺴﻦ ﻭﺍﻟﺼﺤﻴﺢ‪ .‬ﺣﱴ ﺇﻥ ﻃﺎﺋﻔﺔ ﻣـﻦ ﺃﻫـﻞ‬
‫ﺍﳊﺪﻳﺚ ﺟﻌﻠﺖ ﺍﳊﺴﻦ ﻣﻨﺪﺭﺟﺎ ﰲ ﺍﻟﺼﺤﻴﺢ‪،‬ﻭﱂ ﳚﻌﻠﻮﻩ ﻧﻮﻋﺎ ﻣﻨﻔﺮﺩﺍ‪،‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻣـﻦ‬

‫‪ - ١٢‬ﺍﳌﻐﲏ ﺭﻗﻢ‪ ،١٠٠٧ :‬ﻭﺍﻟﺘﻬﺬﻳﺐ‪:‬ﺝ‪ :١‬ﺹ‪.٤٩٩-٤٩٨‬‬

‫‪١٠‬‬
‫ﻛﻼﻡ ﺍﳊﺎﻛﻢ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﰲ ﺗﺼﺮﻓﺎﺗﻪ‪ .‬ﻟﻜﻦ ﺍﻟﻌﻤﻞ ﺑﲔ ﺍﶈﺪﺛﲔ ﺍﺳﺘﻘﺮ ﻋﻠﻰ‬
‫ﺍﻋﺘﺒﺎﺭ ﺍﳊﺴﻦ ﻧﻮﻋﺎ ﻣﻨﻔﺮﺩﺍ‪.‬‬
‫‪ -٦‬ﺣﻜﻢ ﺍﻟﻌﻤﻞ ﺑﻪ‪ :‬ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻣﻘﺒﻮﻝ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻛﻠﻬﻢ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻭﺍﻟﻌﻤﻞ‬
‫ﺑﻪ ﻭﻋﻠﻴﻪ ﻣﻌﻈﻢ ﺍﶈﺪﺛﲔ ﻭﺍﻷﺻﻮﻟﻴﲔ‪،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻗﺪ ﻋﺮﻑ ﺻﺪﻕ ﺭﺍﻭﻳﻪ ﻭﺳﻼﻣﺔ ﺍﻧﺘﻘﺎﻟﻪ‬
‫ﺑﺎﻟﺴﻨﺪ‪،‬ﻭﺧﻔﺔ ﺍﻟﻀﺒﻂ ﻛﻤﺎ ﻋﺮﻓﺖ ﻻ ﲣﺮﺟﻪ ﻋﻦ ﺍﻷﻫﻠﻴﺔ ﻟﻸﺩﺍﺀ ﻛﻤﺎ ﲰﻊ‪،‬ﻷﻥ ﺍﳌﻘـﺼﻮﺩ‬
‫ﺃﻧﻪ ﺩﺭﺟﺔ ﺃﺩﱏ ﻣﻦ ﺍﻟﺼﺤﻴﺢ‪،‬ﻣﻦ ﻏﲑ ﺍﺧﺘﻼﻝ ﰲ ﺿﺒﻄﻪ‪،‬ﻭﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓـﺈﻥ ﺍﻟـﻨﻔﺲ‬
‫‪١٣‬‬
‫ﲤﻴﻞ ﺇﱃ ﻗﺒﻮﻟﻪ‪،‬ﻭﻻ ﻳﺄﺑﺎﻩ ﺍﻟﻘﻠﺐ‪،‬ﻭﺍﻟﻈﻦ ﳛﺴﻦ ﺑﺴﻼﻣﺘﻪ ﻓﻴﻜﻮﻥ ﻣﻘﺒﻮﻻ‪.‬‬
‫‪-٧‬ﺍﻟﺼﺤﻴﺢ ﻟﻐﲑﻩ‪ :‬ﻫﻮ ﺍﳊﺴﻦ ﻟﺬﺍﺗﻪ ﺇﺫﺍ ‪‬ﺭﻭ ‪‬‬
‫ﻱ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ﺃﻭ ﺃﻗﻮﻯ ﻣﻨـﻪ ‪.‬‬
‫ﻭ ‪‬ﺳﻤ ‪‬ﻲ ﺻﺤﻴﺤﹰﺎ ﻟﻐﲑﻩ ﻷﻥ ﺍﻟﺼﺤﺔ ﱂ ﺗﺄﺕ ﻣﻦ ﺫﺍﺕ ﺍﻟﺴﻨﺪ‪،‬ﻭﺇﳕﺎ ﺟﺎﺀﺕ ﻣـﻦ ﺍﻧـﻀﻤﺎﻡ‬
‫ﻏﲑﻩ ﻟﻪ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻪ ﺍﷲ‪ " :‬ﺇﺫﺍ ﻛﺎﻥ ﺭﺍﻭﻱ ﺍﳊﺪﻳﺚ ﻣﺘﺄﺧﺮ‪‬ﺍ ﻋﻦ ﺩﺭﺟﺔ ﺍﳊﺎﻓﻆ ﺍﻟـﻀﺎﺑﻂ‬
‫ﻣﻊ ﻛﻮﻧﻪ ﻣﺸﻬﻮﺭﺍ ﺑﺎﻟﺼ‪‬ﺪﻕ ﻭﺍﻟﺴﺘﺮ‪،‬ﻭﻗﺪ ﻋﻠﻢ ﺃ ﱠﻥ ﻣﻦ ﻫﺬﺍ ﺣﺎﻟﻪ ﻓﺤﺪﻳﺜﻪ ﺣـﺴﻦ‪،‬ﻓﺮ‪‬ﻭﻱ‬
‫ﺣﺪﻳﺜﻪ ﻣﻦ ﻏﲑ ﻭﺟﻪ‪،‬ﻭﻟﻮ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﻛﻤﺎ ﻳ‪‬ﺸﲑ ﺇﻟﻴﻪ ﺗﻌﻠﻴﻞ ﺍﺑﻦ ﺍﻟﺼ‪‬ﻼﺡ‪،‬ﻗﻮﻱ ﺑﺎﳌﹸﺘﺎﺑﻌﺔ‪،‬‬
‫ﻭﺯﺍﻝ ﻣﺎ ﹸﻛﻨ‪‬ﺎ ﳔﺸﺎ ‪‬ﻩ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ ﺳﻮﺀ ﺍﳊﻔﻆ‪ ،‬ﻭﺍﳒﱪ ‪‬ﺎ ﺫﻟﻚ ﺍﻟﻨ‪‬ﻘﺺ ﺍﻟﻴﺴ ‪‬ﲑ ﻭﺍﺭﺗﻔـﻊ‬
‫‪١٤‬‬
‫ﺣﺪﻳﺜﻪ ﻣﻦ ﺩﺭﺟﺔ ﺍﳊﺴﻦ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺼ‪‬ﺤﻴﺢ‪.‬‬
‫ﻣﺜﺎﻟﻪ‪ :‬ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ )‪ ( ٢٢‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﹸﻛ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﺐ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﹸﺓ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » - -‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃ ﹾﻥ‬ ‫‪‬ﻣ ‪‬‬
‫ﻼ ٍﺓ «‪.‬‬ ‫ﺻﹶ‬ ‫ﺴﻮ‪‬ﺍ ِﻙ ِﻋ‪‬ﻨ ‪‬ﺪ ﹸﻛ ﱢﻞ ‪‬‬‫ﹶﺃ ‪‬ﺷ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﺃﹸ ‪‬ﻣﺘِﻰ َﻷ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ‬
‫ﻕ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺚ ‪‬ﻣ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ‪ :‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺚ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِـﻰ ‪‬ﻫ ‪‬ﺮﻳ‪‬ـ ‪‬ﺮ ﹶﺓ‬‫ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﺧ‪‬ﺎِﻟ ٍﺪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ .- -‬ﻭ ‪‬ﺣﺪِﻳ ﹸ‬

‫‪ - ١٣‬ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪( ٢٦٦‬‬

‫‪ - ١٤‬ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﻴﺴﲑ ﳌﻌﺮﻓﺔ ﺳﻨﻦ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷـﺮﺡ‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪ ( ١١٧‬ﻭﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٧١‬ﻭﺍﻟﺸﺬﺍ ﺍﻟﻔﻴﺎﺡ ﻣﻦ ﻋﻠﻮﻡ ﺍﺑﻦ‬
‫ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪( ١١٤‬‬

‫‪١١‬‬
 ‫ﻯ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻭﺟ‪‬ـ ٍﻪ‬ ‫ﺻﺤِﻴ ‪‬ﺢ َﻷ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﻼ ‪‬ﻫﻤ‪‬ﺎ ِﻋ‪‬ﻨﺪِﻯ ‪‬‬ ‫‪‬ﻭ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﺧ‪‬ﺎِﻟ ٍﺪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ - -‬ﻛ ﹶ‬
‫ﺻ ‪‬ﺢ َﻷ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ‬
‫ﺚ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬‬‫ﺚ‪ .‬ﻭ‪ ‬ﺣﺪِﻳ ﹸ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺚ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ﹶﻓ ‪‬ﺰ ‪‬ﻋ ‪‬ﻢ ﹶﺃ ﱠﻥ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﻯ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻭ ‪‬ﺟ ٍﻪ‪ .‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬‬‫‪‬ﺭ ِﻭ ‪‬‬
‫ﺻ ‪‬ﺢ" ‪.‬‬ ‫ﺧ‪‬ﺎِﻟ ٍﺪ ﹶﺃ ‪‬‬
‫ﻓﻤﺤ ‪‬ﻤﺪ ﺑﻦ ﻋ‪‬ﻤﺮﻭ ﺑﻦ ‪‬ﻋﻠﹾﻘﻤﺔ ‪١٥‬ﻣﻦ ﺍ ﹶﳌﺸ‪‬ﻬﻮﺭﻳﻦ ﺑﺎﻟﺼ‪‬ﺪﻕ ﻭﺍﻟﺼ‪‬ﻴﺎﻧﺔ‪ ،‬ﻟﻜ‪‬ﻨ ‪‬ﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺣﺘ‪‬ﻰ ﺿﻌ‪‬ﻔﻪ ﺑﻌﻀﻬﻢ ﻣﻦ ﺟﻬﺔ ﺳ‪‬ﻮﺀ ﺣﻔﻈﻪ‪ ،‬ﻭﻭﺛﱠﻘﻪ ﺑﻌﻀﻬﻢ ِﻟﺼ‪‬ﺪﻗﻪ ﻭﺟ‪‬ﻼﻟﺘـ ِﻪ‪،‬‬
‫ﻱ ﻣﻦ ﺃﻭﺟﻪ ﺃﹸﺧﺮ ﺣﻜﻤﻨﺎ‬ ‫ﻓﺤﺪﻳﺜ ‪‬ﻪ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﺣﺴﻦ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺍﻧﻀ ‪‬ﻢ ﺇﱃ ﺫﻟﻚ ﻛﻮﻧﻪ ﺭ‪‬ﻭ ‪‬‬
‫ﺑﺼﺤ‪‬ﺘﻪ‪ ،‬ﻭﺍﳌﺘﺎﺑﻌﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺴﺖ ﶈﻤ‪‬ﺪ ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﺑﻞ ﻷﰊ ﺳﻠﻤﺔ ﻋـﻦ ﺃﰊ‬
‫ﻫ‪‬ﺮﻳﺮﺓ‪ ،‬ﻓﻘﺪ ﺭﻭﺍﻩ ﻋﻨﻪ ﺃﻳﻀ‪‬ﺎ ﺍﻷﻋﺮﺝ ﻭﺳﻌﻴﺪ ﺍﳌﻘﺒ‪‬ﺮﻱ ﻭﺃﺑﻮﻩ ﻭﻏﲑﻫﻢ‪.‬‬
‫‪ -٨‬ﺍﳊﺴﻦ ﻟﻐﲑﻩ‪ :١٦‬ﻫﻮ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ﺇﺫﺍ ﺗﻌﺪﺩﺕ ﻃﺮﻗﻪ‪،‬ﻭﱂ ﻳﻜـﻦ ﺳـﺒ ‪‬‬
‫ﺐ‬
‫ﺴ ‪‬ﻖ ﺍﻟﺮﺍﻭﻱ ﺃﻭ ﹶﻛ ِﺬ‪‬ﺑ ‪‬ﻪ‪.‬‬
‫ﺿﻌﻔﻪ ِﻓ ‪‬‬
‫ﻆ ِﺑ ‪‬ﻤ ‪‬ﻌ‪‬ﺘﺒ‪‬ـ ٍﺮ ‪١٧‬؛"ﺃﻱ" ﻛـﹶﺄ ﹾﻥ‬
‫ﳊ ﹾﻔ ِ‬ ‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ‪":‬ﻭﻣ‪‬ﱴ ﺗ‪‬ﻮِﺑ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻲ ُﺀ ﺍ ِ‬
‫ﻂ ﺍﻟﱠﺬﻱ ﱂ ﻳ‪‬ﺘ ‪‬ﻤ‪‬ﻴ ‪‬ﺰ ﻭ"ﻛﺬﺍ" ﺍ ﹶﳌﺴ‪‬ﺘﻮ ‪‬ﺭ ﻭﺍﻹِﺳﻨﺎ ‪‬ﺩ‬
‫ﺨ‪‬ﺘِﻠ ﹸ‬
‫ﻳﻜﻮ ﹶﻥ ﻓﻮﹶﻗ ‪‬ﻪ ﺃﹶﻭ ِﻣﹾﺜﻠﹶﻪ ﻻ ﺩ‪‬ﻭﻧ‪‬ﻪ ‪،١٨‬ﻭﻛﹶﺬﺍ ﺍ ﹸﳌ ‪‬‬
‫ﻑ ﻣﻨ ‪‬ﻪ ﺻﺎ ‪‬ﺭ ﺣﺪﻳﹸﺜﻬ‪‬ﻢ ﺣ‪‬ﺴﻨﹰﺎ ‪١٩‬؛ ﻻ ﻟﺬﺍﺗِـ ِﻪ‪،‬ﺑﻞ‬ ‫ﻑ ﺍﶈﺬﻭ ‪‬‬ ‫ﺲ ﺇِﺫﺍ ﱂ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺍ ﹸﳌ ‪‬ﺮ ‪‬ﺳ ﹸﻞ ﻭﻛﺬﺍ ﺍ ﹸﳌ ‪‬ﺪﱠﻟ ‪‬‬
‫ﻉ ﻣﻦ ﺍﳌﺘﺎِﺑ ِﻊ ﻭﺍﳌﺘ‪‬ﺎ‪‬ﺑ ِﻊ؛ ﻷ ﱠﻥ ]ﻣ ‪‬ﻊ[ ﻛ ﱢﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬ‪‬ﻢ ﺍ ‪‬ﺣﺘِﻤـﺎ ﹶﻝ‬
‫ﺻ ﹸﻔ ‪‬ﻪ ﺑﺬﻟﻚ ﺑﺎﻋﺘﺒﺎ ِﺭ ﺍ ﹶﳌﺠ‪‬ﻤﻮ ِ‬
‫‪‬ﻭ ‪‬‬
‫ﺏ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺳﻮﺍ ٍﺀ ‪.‬‬ ‫ﻛﻮ ِﻥ ﺭﻭﺍﻳﺘِﻪ" ﻣﻌﻪ" ﺻﻮﺍﺑﹰﺎ ﺃﹶﻭ ﻏ ‪‬ﲑ ﺻﻮﺍ ٍ‬

‫‪ - ١٥‬ﻭﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪ ( ٦١٨٨) [ ٤٩٩‬ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻭﻗﺎﺹ ﺍﻟﻠﻴﺜﻲ ﺍﳌـﺪﱐ‬
‫ﺻﺪﻭﻕ ﻟﻪ ﺃﻭﻫﺎﻡ ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ ﻭﺃﺭﺑﻌﲔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻉ‬
‫‪ - ١٦‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ‪ ،‬ﺝ‪ ١:‬ﺹ‪١٠٨:‬‬
‫‪ - ١٧‬ﺟ‪‬ﺒ ‪‬ﺮ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺘﻌﺪﺩ ﺍﻟﻄﺮﻕ‪ :‬ﺷﺮ‪‬ﻃﻬﺎ ﰲ ﺍﳌﺘﺎ‪‬ﺑﻊِ‪ ،‬ﺑﺎﻟﻔﺘﺢ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺿﻌﻔﻪ ﳏﺘ ‪‬ﻤﻼﹰ‪ ،‬ﲝﻴﺚ ﳝﻜـﻦ ﺟـﱪﻩ ﺑﺘﻌـﺪﺩ‬
‫ﺍﻟﻄﺮﻕ؛ ﻭﺫﻟﻚ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﻄﻌﻦ ﻣﻨﺼﺒﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻛﺴﻮﺀ ﺍﳊﻔﻆ‪ ،‬ﻭﺍﻻﺧﺘﻼﻁ ﺍﻟـﺬﻱ ﱂ ﻳﺘﻤﻴـﺰ‪ ،‬ﻭﺍﳌـﺴﺘﻮﺭ‪،‬‬
‫ﻭﺍﳌﺮﺳ‪‬ﻞ‪ ،‬ﻭﺍﳌﺪﻟﱠﺲ‪ .‬ﻭ ‪‬ﺷﺮ‪‬ﻃﻬﺎ ﰲ ﺍﳌﺘﺎِﺑﻊِ‪ ،‬ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﺎِﺑ ‪‬ﻊ ﻣﻌ‪‬ﺘﺒ‪‬ﺮﹰﺍ ﰲ ﺍﳌﺘﺎﺑﻌﺔ‪ ،‬ﺃﻭ ﻣﻌ‪‬ﺘﺒ‪‬ﺮﹰﺍ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ‪-‬ﰲ ﺩﺭﺟﺔ ﺍﻟﺜﻘﺔ‪ -‬ﺃﻋﻠﻰ ﻣﻦ ﺍﳌﺘﺎﺑ‪‬ﻊ‪ ،‬ﺃﻭ ﻣﺜﹶﻠﻪ‪ ،‬ﻻ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ‪.‬‬
‫‪ - ١٨‬ﺇﺫﺍ ﺗﻮﺑﻊ ﲟﻌﺘﱪ ﻣﺜﻠﻪ ﺃﻭ ﺃﺣﺴﻦ ﻣﻨﻪ ﺻﺎﺭ ﺣﺪﻳﺜﻪ ﺣﺴﻨﹰﺎ ﻓﺈﺫﺍ ﺭﻭﻯ ﺍﺑﻦ ﳍﻴﻌﺔ ﺣﺪﻳﺜﹰﺎ ﻭﺭﻭﻯ ﺷﺮﻳﻚ ﺍﻟﻘﺎﺿـﻲ ﺃﻭ‬
‫ﻏﲑﻩ ﺣﺪﻳﺜﹰﺎ ﻣﺜﻠﻪ ﺃﻭ ﺃﺣﺴﻦ ﻣﻨﻪ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﳊﺴﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺘﺎﺑﻊ ﻣﺜﻠﻪ ﺃﻭ ﺃﺣﺴﻦ ﻣﻨﻪ‪.‬‬
‫‪ - ١٩‬ﻓﻴﻜﻮﻥ ﺣﺪﻳﺜﻬﻢ ﻣﻦ ﺑﺎﺏ ﺍﳊﺴﻦ ﻟﻐﲑﻩ ﻻ ﻟﺬﺍﺗﻪ ‪.‬‬

‫‪١٢‬‬
‫ﲔ‬
‫ﲔ ﻣِﻦ ﺍﻻ ‪‬ﺣﺘِﻤـﺎﻟ ِ‬
‫ﻓﺈِﺫﺍ ﺟﺎ َﺀﺕ‪ِ ‬ﻣ ‪‬ﻦ ﺍ ﹸﳌ ‪‬ﻌ‪‬ﺘﺒ‪‬ﺮﻳ ‪‬ﻦ ﺭﻭﺍﻳ ﹲﺔ ﻣ‪‬ﻮﺍﻓِﻘ ﹲﺔ ﻷﺣ ِﺪﻫِﻢ؛ ‪‬ﺭ ‪‬ﺟ ‪‬ﺢ ﺃﹶﺣ ‪‬ﺪ ﺍﳉﺎﻧِﺒ ِ‬
‫ﻒ ﺇِﱃ ‪‬ﺩ ‪‬ﺭﺟ‪‬ـ ِﺔ‬
‫ﻅ‪،‬ﻓﺎ ‪‬ﺭﺗ‪‬ﻘﻰ ﻣِﻦ ﺩ ‪‬ﺭ ‪‬ﺟ ِﺔ ﺍﻟﺘﻮﱡﻗ ِ‬‫ﺚ ‪‬ﻣﺤ‪‬ﻔﻮ ﹲ‬ ‫ﺍﳌﹶﺬﻛﻮ ‪‬ﺭ‪‬ﻳ ِﻦ‪،‬ﻭﺩ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﹶﺃ ﱠﻥ ﺍﳊﹶﺪﻳ ﹶ‬
‫ﻒ‬
‫ﺴ ِﻦ ﻟﺬﺍﺗِﻪ‪،‬ﻭ ‪‬ﺭﺑ‪‬ﻤﺎ ﺗﻮﱠﻗ ‪‬‬
‫ﳊ‪‬‬ ‫ﻂ ﻋ ‪‬ﻦ ‪‬ﺭ‪‬ﺗ‪‬ﺒ ِﺔ ﺍ ﹶ‬
‫ﺤﱞ‬
‫ﺍﻟﻘﹶﺒﻮ ِﻝ‪ ،‬ﻭﻣ ‪‬ﻊ ﺍ ‪‬ﺭﺗِﻘﺎِﺋ ِﻪ ﺇِﱃ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ِﺔ ﺍﻟﻘﹶﺒﻮ ِﻝ؛ ﻓﻬ‪‬ﻮ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫‪٢٠‬‬
‫ﺴ ِﻦ ﻋﻠﻴ ِﻪ"‪.‬‬ ‫ﳊ‪‬‬ ‫ﻕ ﺍﺳ ِﻢ ﺍ ﹶ‬ ‫ﺑﻌﻀ‪‬ﻬﻢ ﻋ ‪‬ﻦ ﺇِﻃﻼ ِ‬
‫ﺃﻣﺜﻠﺔ‪ :‬ﺃﺧﺮﺝ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ )‪ ( ٥٦٠١‬ﹶﺃ ‪‬ﺧﺒ‪ ‬ﺮﻧ‪‬ﺎ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ ﺍ ِ‬
‫ﷲ ﺑ‪‬ـ ‪‬ﻦ ﹶﺃ ‪‬ﺣﻤ‪‬ـ ‪‬ﺪ ﺑ‪‬ـ ِﻦ‬
‫ﻚ‬
‫ﺴِﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ﺧ‪‬ﺎِﻟ ٍﺪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺷﺮِﻳ ‪‬‬
‫ﺴﻌ‪‬ﻮ ٍﺩ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬‫ﺖ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺼ ﹾﻠ ‪‬‬ ‫ﻣ‪‬ﻮﺳ‪‬ﻰ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﷲ ‪:‬‬ ‫‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻧ ِﻤ ٍﺮ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻂ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ‪.‬‬
‫ﺲ ﻟِﻠ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪‬ﻭ ‪‬ﺳ ﹸ‬
‫ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻂﰲ‬‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ‪،‬ﺍﺧﺘ ﱠﻞ ﻓﻴﻪ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻘﺒﻮﻝ ﺷﺮﻁ ﺍﻟـﻀﺒ ِ‬
‫ﺃﺣﺪ ﺭﻭﺍﺗﻪ‪،‬ﻭﻫﻮ ﻣﺴﻠﻢ ﺑﻦ ﺧﺎﻟﺪ‪،‬ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺰﳒﻲ‪،‬ﻛﺎﻥ ﺻﺪﻭﻗﺎ ﻛﺜﲑ ﺍﻷﻭﻫﺎﻡ ﻛﻤﺎ‬
‫ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪.‬‬
‫ﱂ ﳒﺪ ﺑﻌﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻹﺳﻨﺎﺩ ﻋﻠﺔ ﺳﻮﻯ ﺫﻟﻚ‪،‬ﻓﻘﻠﻨﺎ‪ :‬ﻣﺎ ﳔﺸﺎﻩ ﻣﻦ ﺳﻮﺀ ﺣﻔـﻆ ﻣـﺴﻠﻢ‬
‫ﻓﺠﺎﺋﺰ ﺃﻥ ﻳﻨﺪﻓﻊ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻟﻔﻈﹰﺎ ﺃﻭ ﻣﻌﲎ ﻣﻦ ﻏﲑ ﻃﺮﻳﻘﻪ ‪.‬‬
‫ﻓﻮﺟﺪﻧﺎ ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻭﻻﰊ )‪ ( ٢٤٠‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝـﺎﻥ )‪( ٧٥٧٥‬‬
‫ﺙ ﺑ‪‬ـ ِﻦ‬ ‫ﺐ ‪ ،‬ﻋ ِﻦ ﺍﹾﻟﺤ‪‬ـﺎ ِﺭ ِ‬‫ﻒ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑﻦِ ﹶﺃﺑِﻲ ِﺫﹾﺋ ٍ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻣﻦ ﻃﺮﻳﻖ ‪‬ﻣ ‪‬‬
‫ﺲ ﻟِﻠ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪‬ﺳﺮ‪‬ﺍ ﹸﺓ‬
‫ﺱ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ً ‪ " :‬ﹶﻟ‪‬ﻴ ‪‬‬‫ﺤ ﹶﻜ ِﻢ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ِﺣﻤ‪‬ﺎ ٍ‬
‫ﺍﹾﻟ ‪‬‬
‫ﻂ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ‪،‬ﻭﻫﺬﻩ ﻃﺮﻳﻖ ﺛﺎﺑﺘﺔ ﺇﱃ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ‪،‬ﻟﻜﻦ ﺃﺩﺧﻞ ﻣـ ‪‬ﺮ ﹰﺓ‬ ‫ﺍﻟ ﱠﻄﺮِﻳ ِﻖ " ‪‬ﻳ ‪‬ﻌﻨِﻲ ‪ :‬ﻭ ‪‬ﺳ ﹶ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻱ‪،‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﺑﺈﺳﻨﺎﺩ ﻓﻴﻪ ﻟﲔ‬
‫ﺤ ﹶﻜ ِﻢ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِـﻲ‬‫ﺙ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﺏ ‪ ،‬ﻋ ِﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬ ‫ﺐ ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎ ٍ‬ ‫)‪ ( ٣١٣٦‬ﻋ‪ِ ‬ﻦ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ِﺫﹾﺋ ٍ‬
‫ﺻﱠﻠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﻗﹶـﺎ ﹶﻝ ‪" :‬‬
‫ﺤ‪‬ﺒ ﹲﺔ ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬‬ ‫ﺻ‪‬‬ ‫ﺖ ﹶﻟ ‪‬ﻪ ‪‬‬ ‫ﺱ ‪ ،‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ِﺣﻤ‪‬ﺎ ٍ‬
‫ﺐ‪.‬‬
‫ﻱ ِﺇﻟﱠﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ِﺫﹾﺋ ٍ‬
‫ﺲ ﻟِﻠ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪‬ﺳ ‪‬ﺮﹶﺃ ﹸﺓ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ " ﹶﻟﻢ‪ ‬ﻳ ‪‬ﺮ ِﻭ ِﻩ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﹶﻟ‪‬ﻴ ‪‬‬
‫‪،‬ﻭﻟﻮ ﺻﺤﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻓﺎﻟﺰﻫﺮﻱ ﻫﻮ ﺍﳊﺎﻓﻆ ﺍﻹﻣﺎﻡ‪،‬ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺍﳊﻜﻢ ﻫﻮ ﺍﻟﻀﻤﺮﻱ ﻳﻌﺘﱪ‬
‫ﲝﺪﻳﺜﻪ‪،‬ﺻﺎﱀ ﻟﻼﻋﺘﺒﺎﺭ‪،‬ﱂ ﳚﺮﺡ‪،‬ﻭﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘـﺎﺕ ) ‪، ( ٧٢١٦‬ﻭﺇﻥ ﻛـﺎﻥ‬

‫‪ - ٢٠‬ﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ )ﺝ ‪ / ١‬ﺹ ‪( ١٢٩‬‬

‫‪١٣‬‬
‫ﺍﶈﻔﻮﻅ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ﻋﻨﻪ ﻻ ﺍﻟﺰﻫﺮﻱ‪،‬ﻓﺎﺑﻦ ﺃﰊ ﺫﺋﺐ ﱂ ﻳﻜﻦ ﻳﺮﻭﻱ ﺇﻻ ﻋﻦ ﺛﻘـﺔ‬
‫ﺳﻮﻯ ﺭﺟﻞ ﻭﺍﺣﺪ‪،‬ﻟﻴﺲ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﳊﻜﻢ ﺑﻪ‪،‬ﻭﺍﺑﻦ ﲪﺎﺱ ﻏﲑ ﻣﺸﻬﻮﺭ‪،‬ﻓﻔﻴﻪ ﻟﲔ ‪‬ـﺬﺍ‬
‫ﺍﻻﻋﺘﺒﺎﺭ‪،‬ﰒ ﺇﻥ ﺷﺮﻁ ﺍﻻﺗﺼﺎﻝ ﺇﱃ ﻣﻨﺘﻬﻰ ﺍﻹﺳﻨﺎﺩ ﻗﺪ ﲣﻠﻒ‪،‬ﻓﻬﺬﺍ ﻣﺮﺳﻞ‪،‬ﻭﱂ ﻳﺼﺐ ﻣﻦ‬
‫ﺟﻌﻞ ﻻﺑﻦ ﲪﺎﺱ ﺻﺤﺒﺔ ‪ .‬ﻭﺭﻭﻱ ﻣﺘﺼﻼ ﻭﻻ ﻳﺼﺢ ‪،‬ﻓـﺎﻟﻌﱪﺓ ﺑﺮﻭﺍﻳـﺔ ﺍﺑـﻦ ﲪـﺎﺱ‬
‫ﺍﳌﺮﺳﻠﺔ‪،‬ﻓﻬﻲ ﺍﻟﻌﺎﺿﺪ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﻋﻦ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ ﺑﻦ ﺧﺎﻟﺪ ﺃﺛﺮ ﺳﻮﺀ ﺣﻔﻈﻪ‪،‬ﻭ‪‬ﺎ ﻳﻜﻮﻥ‬
‫‪٢١‬‬
‫ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺣﺴﻨﹰﺎ ‪.‬‬
‫ﺸ ‪‬ﻲ؛ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳﺎ‬
‫ﺏ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻭ ‪‬ﺣ ِ‬
‫ﺸ ‪‬ﻲ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬ ‫ﻣﺜﺎﻝ ﺁﺧﺮ‪ :‬ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ِ‬
‫ﺏ ‪‬ﺑ ِﻦ ‪‬ﻭ ‪‬ﺣ ِ‬
‫ﲔ ؟ ﻗﹶـﺎﻟﹸﻮﺍ‪ :‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶـﺎ ﹶﻝ‪:‬‬ ‫ﺸ‪‬ﺒ ‪‬ﻊ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﹶﻠﻌ‪‬ﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ‪‬ﻣ‪‬ﺘﻔﹶـ ‪‬ﺮِﻗ ‪‬‬
‫ﷲ‪ِ،‬ﺇﻧ‪‬ﺎ ‪‬ﻧ ﹾﺄ ﹸﻛ ﹸﻞ ‪‬ﻭ ﹶﻻ ‪‬ﻧ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﻳﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴ ِﻪ‪.‬ﺍﺑﻦ ﻣﺎﺟﻪ‪.‬‬ ‫ﻓﹶﺎ ‪‬ﺟ‪‬ﺘ ِﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﻃﻌ‪‬ﺎ ِﻣ ﹸﻜ ‪‬ﻢ‪،‬ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍ ِ‬
‫ﺸ‪‬ﺒ ‪‬ﻊ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﹶﻠ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ ﺗ‪‬ـ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ‬ ‫ﻼ ﻗﹶﺎ ﹶﻝ‪:‬ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ  ‪ِ :‬ﺇﻧ‪‬ﺎ ‪‬ﻧ ﹾﺄ ﹸﻛ ﹸﻞ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ‪‬‬ ‫‪ -‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﻳﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴ ِﻪ‪ .‬ﺃﲪﺪ‬
‫ﲔ‪،‬ﺍ ‪‬ﺟ‪‬ﺘ ِﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﻃﻌ‪‬ﺎ ِﻣ ﹸﻜ ‪‬ﻢ‪،‬ﻭ‪‬ﺍ ﹾﺫﻛﹸﺮﻭﺍ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍ ِ‬ ‫‪‬ﻣ ﹶﻔ ‪‬ﺮِﻗ ‪‬‬
‫ﺸ‪‬ﺒ ‪‬ﻊ ؟ ﻗﹶـﺎ ﹶﻝ‪:‬‬
‫ﷲ‪ِ،‬ﺇﻧ‪‬ﺎ ‪‬ﻧ ﹾﺄ ﹸﻛ ﹸﻞ ‪‬ﻭ ﹶﻻ ‪‬ﻧ ‪‬‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫‪ -‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﹶﺃ ﱠﻥ ﹶﺃ ‪‬‬
‫ﷲ‬
‫ﹶﻓﹶﻠ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔ‪‬ﺘ ِﺮﻗﹸﻮ ﹶﻥ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻓﹶـﺎ ‪‬ﺟ‪‬ﺘ ِﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶـﻰ ﹶﻃﻌ‪‬ـﺎ ِﻣ ﹸﻜ ‪‬ﻢ‪،‬ﻭ‪‬ﺍ ﹾﺫﻛﹸﺮﻭﺍ ﺍﺳ‪‬ـ ‪‬ﻢ ﺍ ِ‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﻳﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴ ِﻪ‪ .‬ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬
‫ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪،‬ﺝ‪ ( ١٦١٧٦)٥٠١/٣‬ﻗﺎﻝ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ ‪‬ﻳﺰِﻳﺪ ﺑﻦ ‪‬ﻋﺒ‪‬ـﺪ ‪‬ﺭﺑ‪‬ـﻪ‪ .‬ﻭﺃﺑـﻮ ﺩﺍﻭﺩ‪:‬‬
‫‪ ٣٧٦٤‬ﻗﺎﻝ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﻟﺮ‪‬ﺍﺯِﻱ‪ .‬ﻭ"ﺍﺑﻦ ﻣﺎﺟﺔ"‪ ٣٢٨٦‬ﻗﺎﻝ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ ِﻫﺸ‪‬ﺎﻡ‬
‫ﺼﺒ‪‬ﺎﺡ‪.‬‬
‫ﺑﻦ ‪‬ﻋﻤ‪‬ﺎﺭ‪،‬ﻭﺩﺍﻭﺩ ﺑﻦ ‪‬ﺭ ‪‬ﺷﻴ‪‬ﺪ‪،‬ﻭ ‪‬ﻣﺤ‪‬ﻤﺪ ﺍﺑﻦ ﺍﻟ ‪‬‬
‫ﺼﺒ‪‬ﺎﺡ ( ﻗﺎﻟﻮﺍ‪ :‬ﺣـﺪ‪‬ﺛﻨﺎ ﺍﻟ ‪‬ﻮﻟِﻴـﺪ ﺑـﻦ‬‫ﲬﺴﺘﻬﻢ )‪‬ﻳﺰِﻳﺪ‪،‬ﻭﺇﺑﺮﺍﻫﻴﻢ‪،‬ﻭ ِﻫﺸ‪‬ﺎﻡ‪،‬ﻭﺩﺍﻭﺩ‪،‬ﻭﺍﺑﻦ ﺍﻟ ‪‬‬
‫ﺸﻲ ﺑﻦ ‪‬ﺣﺮ‪‬ﺏ ﺑﻦ ‪‬ﻭ ‪‬ﺣﺸِﻲ ﺑـﻦ ﺣ‪‬ـﺮ‪‬ﺏ‪،‬ﻋﻦ ﺃﺑﻴـﻪ‪،‬ﻋﻦ ﺟ‪‬ـﺪ‪‬ﻩ‬ ‫‪‬ﻣﺴ‪‬ﻠﻢ‪،‬ﻗﺎﻝ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ ‪‬ﻭ ‪‬ﺣ ِ‬
‫‪‬ﻭ ‪‬ﺣﺸِﻲ‪،‬ﻓﺬﻛﺮﻩ‪.٢٢‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻋﻠﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻣﻦ ﻃﺮﻳﻖ ‪‬ﻭ ‪‬ﺣﺸِﻲ ﺑﻦ ‪‬ﺣﺮ‪‬ﺏ ﻭﻫﻮ ﻭﺃﺑﻮﻩ ﻓﻴﻬﻤﺎ ﺟﻬﺎﻟﺔ ‪.‬‬

‫‪ ٢١‬ﺍﻧﻈﺮ ﲢﺮﻳﺮ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻌﺒﺪ ﺍﷲ ﺍﳉﺪﻳﻊ )ﺝ ‪ / ٣‬ﺹ ‪( ١٢١‬‬

‫‪ - ٢٢‬ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ )ﺝ ‪ / ١٥‬ﺹ ‪( ١٢٠٩٨ ) ( ٦٩٠) ( ١٠٧٣‬‬

‫‪١٤‬‬
‫ﻭﻗﺼﺎﺭﻯ ﺃﻣﺮ ﺍﳊﺪﻳﺚ ﻣﺎ ﻗﺎﻟﻪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﺃﻥ ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ )ﻟﻐﲑﻩ ( ‪،‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ‬
‫ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﰲ ﺻﺤﺘﻪ ﻧﻈﺮ‪،‬ﻓﺈﻥ ﻭﺣﺸﻲ ﺍﻷﻋﻠﻰ ﻫﻮ ﻗﺎﺗﻞ ﲪﺰﺓ‪،‬ﻭﺛﺒﺖ ﺃﻧﻪ ﳌﺎ ﺃﺳﻠﻢ ﻗـﺎﻝ‬
‫ﻚ ‪‬ﻋﻨ‪‬ﻲ ‪،‬ﻓﻴﺒﻌﺪ ﲰﺎﻋﻪ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺳـﻞ‬
‫ﺐ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﻟﻪ ﺍﳌﺼﻄﻔﻰ  ‪ :‬ﹶﻏ‪‬ﻴ ‪‬‬
‫ﻭﻗﻮﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﺇﻥ ﺻﺤﺎﰊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻏﲑ ﻗﺎﺗﻞ ﲪﺰﺓ ﻳﺮ ‪‬ﺩﻩ ﻭﺭﻭﺩ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻧـﻪ‬
‫ﻗﺎﺗﻠﻪ ﰲ ﻋﺪﺓ ﻃﺮﻕ ﻟﻠﻄﱪﺍﱐ ﻭ ﻏﲑﻩ" ‪.‬‬
‫ﺃﻗﻮ ﹸﻝ‪ :‬ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﻹﺳﻨﺎﺩ ﺿﻌﻴﻒ ﳌﺎ ﺫﻛﺮﻧﺎﻩ‪،‬ﻭ ﺃﻣﺎ ﻣﺎ ﻧﻈﺮ ﻓﻴﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻓـﻼ‬
‫ﻃﺎﺋﻞ ﲢﺘﻪ‪،‬ﻓﺈﻥ ﻏﺎﻳﺔ ﻣﺎ ﻓﻴﻪ ﺃﻥ ﻭﺣﺸﻴﺎ ﺃﺭﺳﻠﻪ ﻭ ﻣﺮﺳﻞ ﺍﻟﺼﺤﺎﰊ ﺣﺠ ﹲﺔ ﻛﻤﺎ ﺗﻘـﺮﺭ ﰲ‬
‫ﻚ ‪‬ﻋﻨ‪‬ﻲ "‪ ٢٣‬ﻭ ﺑﲔ‬‫ﺐ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬ ‫ﺍﳌﺼﻄﻠﺢ‪،‬ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﻼﺯﻡ ﻋﻨﺪﻱ ﺑﲔ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ":‬ﹶﻏ‪‬ﻴ ‪‬‬
‫ﻋﺪﻡ ﲰﺎﻋﻪ ﻣﻦ ﺍﻟﻨﱯ  ‪ .‬ﻟﻜﻦ ﺍﳊﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ ﻷﻥ ﻟﻪ ﺷﻮﺍﻫﺪ ﰲ ﻣﻌﻨﺎﻩ ﻓﺎﻧﻈﺮ‪":‬‬
‫ﺐ ﹶﻛﺜﹾـ ‪‬ﺮ ﹶﺓ ﺍﹾﻟﹶﺄﻳ‪‬ـﺪِﻱ ﻓِـﻲ‬‫ﺐ ﹶﻛﹾﺜ ‪‬ﺮ ﹶﺓ ﺍﹾﻟﹶﺄ‪‬ﻳﺪِﻱ ﻓِﻲ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ "‪ .٢٤‬ﻭ" ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﺤِـ ‪‬‬ ‫ﺤ ‪‬‬‫ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﺠﻤ‪‬ﺎﻋ‪‬ـ ِﺔ "‪ .٢٦‬ﻭﻟـﺬﻟﻚ ﺃﻭﺭﺩﻩ‬ ‫ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ"‪ ٢٥‬ﻭ" ﹸﻛﻠﹸﻮﺍ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﹶﻛ ﹶﺔ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟ ‪‬‬
‫‪٢٧‬‬
‫ﺍﳊﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﺑﺼﻴﻐﺔ ﺍﳉﺰﻡ‪.‬‬
‫‪ -٩‬ﺣﻜﻢ ﺍﻟﻌﻤﻞ ﺑﻪ ‪:٢٨‬‬
‫ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻟﻐﲑﻩ ﺣﺠﺔ ﻳﻌﻤﻞ ﺑﻪ ﺃﻳﻀﺎ ﻋﻨﺪ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﶈﺪﺛﲔ ﻭﺍﻷﺻﻮﻟﻴﲔ‬
‫ﻭﻏﲑﻫﻢ‪،‬ﻷﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﺿﻌﻴﻒ ﻟﻜﻨﻪ ﻗﺪ ﺍﳒﱪ ﻭﺗﻘ ‪‬ﻮﻯ ﺑﻮﺭﻭﺩﻩ ﻣـﻦ ﻃﺮﻳـﻖ‬
‫ﺁﺧﺮ‪،‬ﻣﻊ ﺳﻼﻣﺘﻪ ﻣﻦ ﺃﻥ ﻳﻌﺎﺭﺿﻪ ﺷﻲﺀ‪،‬ﻓﺰﺍﻝ ﺑﺬﻟﻚ ﻣﺎ ﳔﺸﺎﻩ ﻣﻦ ﺳﻮﺀ ﺣﻔﻆ ﺍﻟﺮﺍﻭﻱ ﺃﻭ‬
‫ﻏﻔﻠﺘﻪ‪،‬ﻭﲢﺼﻞ ﺑﺎ‪‬ﻤﻮﻉ ﻗﻮﺓ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺿﺒﻂ ﺍﳊﺪﻳﺚ‪،‬ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺮﺍﻭﻳﻪ ﺃﻧﻪ ﺣﻔﻈﻪ‬
‫ﻭﺃﺩﺍﻩ ﻛﻤﺎ ﲰﻌﻪ‪،‬ﻟﺬﻟﻚ ﲰﻲ ﺍﳊﺪﻳﺚ ﺣﺴﻨﺎ‪.‬‬
‫ــــــــــــــــ‬

‫ﻂ ﻟِﻠ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ )‪ ( ١٨٦٨‬ﻭﻫﻮ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻨﺤﻮﻩ )‪ ( ٤٠٧٢‬ﻣﻄﻮﻻ‬ ‫‪ - ٢٣‬ﻫﻮ ﰲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﺠ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﻭ ‪‬ﺳ ﹸ‬
‫‪ - ٢٤‬ﺍﹾﻟ ﹸﻜﻨ‪‬ﻰ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺳﻤ‪‬ﺎ ُﺀ ﻟِﻠﺪ‪‬ﻭﻟﹶﺎِﺑ ‪‬ﻲ )‪( ١٠٠١٣٤‬‬
‫‪ - ٢٥‬ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ)‪ ( ٢٠٤٥‬ﻭﻫﻮ ﺣﺪﻳﺚ ﻗﻮﻱ‬
‫‪ - ٢٦‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ)‪ ( ٣٤١٢‬ﻭﻓﻴﻪ ﺿﻌﻒ‬
‫‪- ٢٧‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪] ،‬ﺝ‪ - ٣‬ﺻﻔﺤﺔ ‪ ، ( ٣٢٢٨)[ ٩٨‬ﻭﺍﻧﻈﺮ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ‪،‬ﺝ‪( ٦٦٤)٢٧٢ /٢‬‬
‫‪ - ٢٨‬ﺍﻧﻈﺮ ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٦٨‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬

‫‪١٥‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ ﹸﻝ‬
‫‪٢٩‬‬
‫ﻒ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺗﻌﺮﻳ ‪‬‬
‫ﻫﻮ ﻣﺎ ﻓﻘﺪ ﺷﺮﻃﺎ ﻣﻦ ﺷﺮﻭﻁ ﺍﳊﺪﻳﺚ ﺍﳌﻘﺒﻮﻝ ﻭﻫﻲ ﺳﺘﺔ‪:‬‬
‫‪- ١‬ﺍﻟﻌﺪﺍﻟﺔ‪ :‬ﺃﻱ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﻈﺎﻫﺮ ﺑﺄﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪- ٢‬ﺍﻟﻀﺒﻂ‪ :‬ﻫﻮ ﺍﻟﺪﻗﺔ ﰲ ﺍﳊﻔﻆ ﻭﺍﻹﺗﻘﺎﻥ ﰒ ﺍﻻﺳﺘﺤﻀﺎﺭ ﻋﻨﺪ ﺍﻷﺩﺍﺀ ‪.‬‬
‫‪- ٣‬ﺍﻻﺗﺼﺎﻝ‪ :‬ﺃﻱ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﻗﺪ ﺗﻠﻘﺎﻩ ﻣﻦ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ ﺣﱴ ﺍﻟﻨﻬﺎﻳـﺔ ﺩﻭﻥ‬
‫ﺇﺭﺳﺎﻝ ﺃﻭ ﺍﻧﻘﻄﺎﻉ‪.‬‬
‫‪ -٤‬ﻋﺪﻡ ﺍﻟﺸﺬﻭﺫ‪ :‬ﻭﻫﻮ ﳐﺎﻟﻔﺔ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺜﻘﺔ ﳌﻦ ﻫﻮ ﺃﺛﻖ ﻣﻨﻪ ‪.‬‬
‫‪ -٥‬ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻌﻠﺔ ﺍﻟﻘﺎﺩﺣﺔ‪ :‬ﺃﻱ ﺳﻼﻣﺔ ﺍﳊﺪﻳﺚ ﻣﻦ ﻭﺻﻒ ﺧﻔﻲ ﻗﺎﺩﺡ ﰲ ﺻـﺤﺔ‬
‫ﺍﳊﺪﻳﺚ ﻭﺍﻟﻈﺎﻫﺮ ﺍﻟﺴﻼﻣﺔ ﻣﻨﻪ ‪.‬‬
‫‪٣٠‬‬
‫‪- ٦‬ﺍﻟﻌﺎﺿ ‪‬ﺪ ﻋﻨﺪ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﻴﻪ ‪.‬‬
‫ﺐ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺑﺎﻟﻀﻌﻒ ﻟﻔﻘ ِﺪ ﺃﺣﺪ ﺷﺮﻭﻁ ﺍﻟﻘﺒﻮﻝ ﺃﻧﻪ ﺑﺎﺟﺘﻤﺎﻉ ﻫﺬﻩ‬ ‫ﻭﺍﻟﺴﺒ ‪‬‬
‫ﺾ ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻟﺬﻱ ﻳﺜﺒﺖ ﺃ ﱠﻥ ﺍﳊﺪﻳﺚ ﻗﺪ ﺃﺩﺍ ‪‬ﻩ ﺭﻭﺍﺗﻪ ﻛﻤﺎ ﻫﻮ‪،‬ﻓﺈﺫﺍ ﺍﺧﺘ ﱠﻞ ﻭﺍﺣ ‪‬ﺪ‬
‫ﺍﻟﺸﺮﻭﻁ ﻳﻨﻬ ‪‬‬
‫ﻣﻨﻬﺎ ﻓﻘ ‪‬ﺪ ﺍﻟﺪﻟﻴ ﹶﻞ ﻋﻠﻰ ﺫﻟﻚ ‪.‬‬
‫ﻁ ﺍﶈﺪ‪‬ﺛﲔ ﺍﻟﺸﺪﻳ ‪‬ﺪ ﰲ ﻗﺒﻮ ِﻝ ﺍﳊﺪﻳﺚ‪،‬ﺣﻴﺚ ﺇ‪‬ﻢ ﺟﻌﻠﻮﺍ ﳎـﺮ ‪‬ﺩ‬ ‫ﻭﻣ ‪‬ﻦ ﻫﻨﺎ ﻳﺘ‪‬ﻀﺢ‪ ‬ﻟﻨﺎ ﺍﺣﺘﻴﺎ ﹶ‬
‫ﻼ‬
‫ﻒ‪،‬ﻣﻊ ﺃ ﱠﻥ ﻓﻘﺪ ﺍﻟﺪﻟﻴﻞ ﻟـﻴﺲ ﺩﻟـﻴ ﹰ‬
‫ﺚ ﻭﺍﳊﻜﻢ ﻋﻠﻴ ِﻪ ﺑﺎﻟﻀﻌ ِ‬
‫ﻓﻘ ِﺪ ﺍﻟﺪﻟﻴﻞ ﻛﺎﻓﻴﹰﺎ ﻟﺮ ‪‬ﺩ ﺍﳊﺪﻳ ِ‬
‫ﳏﺘ‪‬ﻤﹰﺎ ﻋﻠﻰ ﺍﳋﻄﺄ ﺃﻭ ﺍﻟﻜﺬﺏ ﰲ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ‪.‬‬

‫‪ - ٢٩‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٦‬ﻭﺍﻟﺒﺎﻋﺚ ﺍﳊﺜﻴﺚ ﰲ ﺍﺧﺘـﺼﺎﺭ ﻋﻠـﻮﻡ ﺍﳊـﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٥‬‬
‫ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٧٣‬ﻭﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﻴﺴﲑ ﳌﻌﺮﻓﺔ ﺳﻨﻦ ﺍﻟﺒـﺸﲑ ﺍﻟﻨـﺬﻳﺮ ﰲ‬
‫ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٢‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ١٢٠‬ﺍﻟﺸﺎﻣﻠﺔ‪٢‬‬
‫‪ - ٣٠‬ﺭﺍﺟﻊ ﺍﻟﺘﺪﺭﻳﺐ ﺹ ‪ ١٠٥‬ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ ‪ ٢٤٨/١‬ﻭﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ‪ ٣٠‬ﻭﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊـﺪﻳﺚ‬
‫ﻷﺳﺘﺎﺫﻧﺎ ﺍﻟﻌﺘﺮ ‪ ٢٢٥-٢٢٤‬ﻭ‪٢٦٧-٢٦٦‬‬

‫‪١٦‬‬
‫ﺐ‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻳﺘﺒﲔ ﻟﻨﺎ ﻣ ‪‬ﻦ ﺍﻟﺘﻌﺪﺍﺩ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻧﺎﻩ ﻟﺸﺮﻭﻁ ﺍﻟﻘﺒﻮﻝ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ ﻟﻘـ ‪‬‬
‫ﺐ ﺭ ‪‬ﺩ ِﻩ ‪.‬‬
‫ﺚ ﻣﺮﺩﻭ ٍﺩ ﻣﻬﻤﺎ ﻛﺎ ﹾﻥ ﺳﺒ ‪‬‬
‫ﻋﺎ ‪‬ﻡ ﻳﺸﻤﻞ ﻛ ﱠﻞ ﺣﺪﻳ ٍ‬
‫ــــــــــــــــ‬

‫‪١٧‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‬
‫ﻒ‬
‫ﺚ ﺍﻟﻀ‪‬ﻌﻴ ِ‬
‫ﺃﻗﺴﺎ ‪‬ﻡ ﺍﳊﺪﻳ ِ‬
‫ﻳﻘﺴﻢ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺇﱃ ﺃﻧﻮﺍﻉ ﻛﺜﲑ ٍﺓ ﺟﺪﺍ‪،‬ﻭﺃﻛﺜ ‪‬ﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺗﺼﻨﻴﻔﻪ ﲝـﺴﺐ‬
‫ﺝ ﲢﺘﻬﺎ ﻛﺎﻓ ﹸﺔ‬
‫ﻂ ﻛﺎﻓﻴ ﹲﺔ ﻟﺘﻤﻴﻴ ِﺰ ﺍﳌﻘﺒﻮﻝ ﻣﻦ ﺍﳌﺮﺩﻭﺩ‪،‬ﺗﻨﺪﺭ ‪‬‬ ‫ﺍﻷﻧﻮﺍﻉ ﺍﻟﺮﺋﻴﺴﺔ‪،‬ﺣﻴﺚ ﺇ‪‬ﺎ ﺿﻮﺍﺑ ﹸ‬
‫ﻒ‪،‬ﻫﻞ ﻫﻮ ﻫ‪‬ﻴ ‪‬ﻦ ﻳﺼﻠ ‪‬ﺢ ﻟﻠﺘﻘﻮﻳ ِﺔ ﺇ ﹾﻥ ﻭﺟِـ ‪‬ﺪ‬ ‫ﺼﻮ‪‬ﺭ‪،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﺒﲔ ﺇﱃ ﺃﻱ ﻣﺪ‪‬ﻯ ﺑﻠ ﹶﻎ ﺍﻟﻀﻌ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺏ ﳐﺘﹶﻠ ‪‬ﻖ ﺟﺰﻣﹰﺎ ؟ ‪.‬‬
‫ﻋﺎﺿ ‪‬ﺪ‪،‬ﺃﻭ ﺷﺪﻳ ‪‬ﺪ ﻻ ﻳﺼﻠ ‪‬ﺢ ﻟﻠﺘﻘﻮﻳﺔ‪،‬ﺃﻭ ﻣﻜﺬﻭ ‪‬‬
‫ﻭﻫﻮ ﺛﻼﺛ ﹸﺔ ﺃﻧﻮﺍﻉ ﺭﺋﻴﺴ ٍﺔ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﺎ ﻳﺴﲑﹰﺍ‪،‬ﻭﻫﻮ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪:٣١‬‬
‫‪ -١‬ﺳﻮ ُﺀ ﺍﳊﻔﻆ‪،‬ﻣﺜﻞ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻗﺮﻡ‪،‬ﻭ ﳏﻤﺪ ﺑـﻦ ﻋﺒـﺪ ﺍﻟـﺮﲪﻦ ﺑـﻦ ﺃﰊ ﻟﻴﻠـﻰ‬
‫‪٣٢‬‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪،‬ﺭﺷﺪﻳﻦ ﺑﻦ ﺳﻌﺪ ﺃﺑﻮ ﺍﳊﺠﺎﺝ ﺍﳌﻬﺮﻱ‪،‬ﻭﳏﻤﺪ ﺑﻦ ﺟﺎﺑﺮ ﺍﳊﻨﻔﻲ ﺍﻟﻴﻤﺎﻣﻲ‪.‬‬
‫ﻕ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺷ‪‬ـﺒ‪‬ﺎ‪‬ﺑ ﹸﺔ‬
‫ﻣﺜﺎﻟﻪ‪ :‬ﺃﺧﺮﺝ ﺍﻟﻨﺴﺎﺋ ‪‬ﻲ ﰲ ﺳﻨﻨﻪ ﺍﻟﻜﱪﻯ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺖ ‪ :‬ﹶﺃ ﹾﻗ ِﺮﹾﺋﻨِﻲ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻳ ‪‬ﻌﻨِﻲ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﻟ‪‬ﻴﻠﹶﻰ ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬‫ﺖ ‪‬ﻣ ‪‬‬ ‫ﺖ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ ‪ ،‬ﻳﻘﹸﻮ ﹸﻝ ‪ :‬ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺙ ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﺃ ‪‬ﻭﻓﹶﻰ ﻗﹶﺎ ﹶﻝ‬ ‫ﺤ ‪‬ﺪ ﹶ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ ،‬ﹶﻓ ‪‬‬‫ﺴ‪‬ﻨﺪ‪‬ﺍ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬‬ ‫‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﺣﺪِﻳﺜﹰﺎ ‪‬ﻣ ‪‬‬
‫ﺕ‬
‫ﺖ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﺤﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ِﺓ " ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ﻗﹶﺎ ﹶﻝ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ ‪ :‬ﹶﻓﹶﺄ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺢ ‪ " :‬ﹶﺃ ‪‬‬‫‪ِ :‬ﺇﺫﹶﺍ ﹶﺃ ‪‬‬
‫ﺖ ‪ :‬ﻭﻟﹶـﺎ‬ ‫ﻚ ﹶﻟ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ِﻣ ِﻦ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﺃ ‪‬ﻭﻓﹶﻰ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻓِﻲ ‪‬ﻫﺬﹶﺍ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪ ،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ؟ ﻗﹶـﺎ ﹶﻝ ‪ :‬ﻟﹶـﺎ ‪ ،‬ﻭﹶﻟ ِﻜﻨ‪‬ـﻲ‬ ‫ﺖ ‪ :‬ﻭﻟﹶﺎ ‪‬ﺣ ‪‬ﺪﹾﺛ ‪‬‬ ‫ﻣِﻦ ﹶﻗ ‪‬ﻮ ِﻝ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﺃ ‪‬ﻭﻓﹶﻰ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻟﹶﺎ ‪ ،‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﹶﺃ‪‬ﺑﺰ‪‬ﻯ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪،‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺖ ﹶﺫﺭ‪‬ﺍ ‪‬ﻳ ‪‬‬
‫‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺿ ٍﻊ ﺁ ‪‬ﺧ ‪‬ﺮ ﻣِﻦ ِﻛﺘ‪‬ـﺎﺑِﻲ ‪:‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪ ،‬ﻭﻓِﻲ ‪‬ﻣ ‪‬ﻮ ِ‬‫ﻚ ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻌﺖ‪ِ ‬ﺇﻟﹶﻰ ‪‬ﻣ ‪‬‬‫ﺻ‪‬ﺒ ‪‬ﺢ ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﺃ ‪‬‬
‫ﺿ ٍﻊ ﺁ ‪‬ﺧ ‪‬ﺮ ‪ :‬ﹶﺃ‪‬ﻳ ‪‬ﻦ‬
‫ﺖ ‪ :‬ﹶﺃ‪‬ﻳ ‪‬ﻦ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﺃ ‪‬ﻭﻓﹶﻰ ﻣِﻦ ﹶﺫ ‪‬ﺭ ؟ ‪ ،‬ﻭﻓِﻲ ‪‬ﻣ ‪‬ﻮ ِ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬ ‫ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺖ ‪ :‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﺗﻌ‪‬ﺎ ِﻣ ﹸﻞ ﺑِﺎﻟ ﱠﻈ ‪‬ﻦ ؟ ‪.‬‬
‫ﺖ ‪ ،‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﹶﺫ ‪‬ﺭ ِﻣ ِﻦ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﺃ ‪‬ﻭﻓﹶﻰ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻫ ﹶﻜﺬﹶﺍ ﹶﻇ‪‬ﻨ‪‬ﻨ ‪‬‬

‫‪ - ٣١‬ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻭﻣﺼﻄﻠﺤﻪ‪ ،‬ﺍﳋﻄﻴﺐ ‪ ،٣٤٧-٣٣٧‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ ‪ ١٦٥-١٠٨‬ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬

‫ﺍﻟﺼﺒﺎﻍ‪ ٢٧٤-٢٥٧ ،‬ﻭﺍﻟﺒﺎﻋﺚ ﺍﳊﺜﻴﺚ ﺷﺎﻛﺮ‪ ،‬ﺹ‪. ٧٣-٤٤‬‬
‫‪ - ٣٢‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻬﻢ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﻜﺎﺷﻒ‬

‫‪١٨‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻟ‪‬ﻴﻠﹶﻰ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪ِ ،‬ﺇﻟﱠـﺎ ﹶﺃﻧ‪‬ـ ‪‬ﻪ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪ :‬ﻣ ‪‬‬
‫‪٣٣‬‬
‫ﺨ ﹶﻄِﺄ‬
‫ﻆ ﹶﻛِﺜ ‪‬ﲑ ﺍﹾﻟ ‪‬‬
‫ﺤ ﹾﻔ ِ‬
‫‪‬ﺳ‪‬ﻴ ﹸﺊ ﺍﹾﻟ ِ‬
‫ﻁ‪،‬ﻣﺜﻞ‪ :‬ﲝﺮ ﺑﻦ ﻣﺮﺍﺭ ﻭﺣﺒﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ﺍﻟﻜـﻼﰊ ﻭﺣﺠـﺎﺝ ﺑـﻦ ﳏﻤـﺪ‬
‫‪– ٢‬ﺍﻻﺧﺘﻼ ﹸ‬
‫ﺍﳌﺼﻴﺼﻲ ﺍﻷﻋﻮﺭ ﻭﺧﺎﻟﺪ ﺑﻦ ﻃﻬﻤﺎﻥ ﺍﻟﻜﻮﰲ ﻭﺧﻄﺎﺏ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺮﺍﱐ ﻭﺭﻭﺍﺩ ﺑﻦ‬
‫ﺍﳉﺮﺍﺡ ﺃﺑﻮ ﻋﺼﺎﻡ ﺍﻟﻌﺴﻘﻼﱐ ﻭﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻨﻮﺧﻲ ﻭﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻋﺮﻭﺑـﺔ‬
‫‪٣٤‬‬
‫ﻣﻬﺮﺍﻥ ﻭﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ‪.....‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣﻤ‪‬ﺎ ٍﺩ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬
‫ﻣﺜﺎﻟﻪ ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ﹶﺃﺑِﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺐ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ‬‫ﹶﺃﺑ‪‬ﻮ ‪‬ﻋﻮ‪‬ﺍ‪‬ﻧ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻄﹶﺎ ِﺀ ‪‬ﺑ ِﻦ ﺍﻟﺴ‪‬ﺎِﺋ ِ‬
‫ﺖ‬
‫ﻼ ﻣِﻦ ‪‬ﺑﻨِﻰ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭﻓِﻰ ﺩ‪‬ﺍ ِﺭ ِﻩ ﹶﻛ ﹾﻠ‪‬ﺒ ﹲﺔ ‪‬ﻣﺠِـ ‪‬ﺢ ﹶﻓﻘﹶﺎﻟﹶـ ِ‬ ‫ﻒ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺿ‪‬ﻴ ‪‬‬ ‫ﻑ ‪‬‬‫‪ - -‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﺿ‪‬ﺎ ‪‬‬
‫ﻒ ﹶﺃ ‪‬ﻫﻠِﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ‪‬ﻌﻮ‪‬ﻯ ِﺟﺮ‪‬ﺍ ‪‬ﺅﻫ‪‬ﺎ ﻓِﻰ ‪‬ﺑ ﹾﻄِﻨﻬ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ ﻗِﻴ ﹶﻞ ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﻗﹶﺎ ﹶﻝ‪:‬‬ ‫ﺿ‪‬ﻴ ‪‬‬‫ﺍﹾﻟ ﹶﻜ ﹾﻠ‪‬ﺒ ﹸﺔ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃ‪‬ﻧ‪‬ﺒ ‪‬ﺢ ‪‬‬
‫ﹶﻓﹶﺄ ‪‬ﻭﺣ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ِﺇﻟﹶﻰ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ‪‬ﻣﹶﺜ ﹸﻞ ﹸﺃ ‪‬ﻣ ٍﺔ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻳ ﹾﻘ ‪‬ﻬ ‪‬ﺮ ﺳ‪‬ـ ﹶﻔﻬ‪‬ﺎ ‪‬ﺅﻫ‪‬ﺎ‬
‫ﻼ ‪‬ﻣﻬ‪‬ﺎ «‪.٣٥‬‬
‫ﹶﺃ ‪‬ﺣ ﹶ‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻂ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺭﻭﺍﻩ ﻋﻨﻪ ﻓﺒﻌـﺪ‬
‫ﺍﺧﺘﻼﻃﻪ ﻭﺍﺿﻄﺮﺏ ﻓﻴﻪ ﺍﺿﻄﺮﺍﺑﺎ ﺷﺪﻳﺪﺍ ‪ ،‬ﻭﺍﻷﺭﺟﺢ ﻋﺪﻡ ﺭﻓﻌﻪ ‪.‬‬
‫‪- ٣‬ﺍﻻﻧﻘﻄﺎﻉ‪،‬ﻭﻫﻮ ﺃﻥ ﻳﺮﻭﻱ ﻋﻤﻦ ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ‪،‬ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟـﻪ )‪( ٢٥٠‬‬
‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ِﻦ‬
‫ﻕ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﺐ ﺍﳌﺪﱐ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺏ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ‪‬ﻴ ِﺪ ‪‬ﺑ ِﻦ ﻛﹶﺎ ِﺳ ٍ‬ ‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﺴ ِﻦ ﺍﻟﺒﺼﺮﻱ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪- -‬‬ ‫ﺤ‪‬‬ ‫ﺤ ﹶﺔ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬ ‫‪‬ﺳﹶﻠ‪‬ﻴ ٍﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹶﻃ ﹾﻠ ‪‬‬
‫ﺴِﻠ ‪‬ﻢ «‬
‫ﺴِﻠ ‪‬ﻢ ِﻋ ﹾﻠﻤ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﱢﻠ ‪‬ﻤ ‪‬ﻪ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼ ‪‬ﺪ ﹶﻗ ِﺔ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻀ ﹸﻞ ﺍﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ » :‬ﹶﺃ ﹾﻓ ‪‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺳﻨﺪﻩ ﺍﻧﻘﻄﺎﻉ‪،‬ﻷﻥ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﰊ ﻫﺮﻳـﺮﺓ ﻋﻨـﺪ‬
‫ﲨﻬﻮﺭ ﺍﶈﺪﺛﲔ ‪.‬‬

‫‪ - ٣٣‬ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﻦ ﺍﹾﻟ ﹸﻜ‪‬ﺒﺮ‪‬ﻯ ﻟِﻠ‪‬ﻨﺴ‪‬ﺎﺋِﻲ ﺍﻟﺮﺳﺎﻟﺔ )‪( ١٠١٠٥‬‬
‫‪ - ٣٤‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻬﻢ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬
‫‪ - ٣٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ( ٦٧٤٥‬ﻭﳎﻤﻊ ‪ ٢٨٠/٧ ١٨٣/١‬ﻭﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ)‪ ( ٣٨١٢‬ﻭﻫـﻮ‬
‫ﺿﻌﻴﻒ‬

‫‪١٩‬‬
‫ﺴ ‪‬ﻦ ‪‬ﺑﻦ‪ ‬ﻋِﻠ ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﻫ‪‬ـﺎﺭ‪‬ﻭ ﹶﻥ‬
‫ﺤ‪‬‬‫ﻭﻛﻤﺎ ﰲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ )‪ ( ١٠٥٥‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺏ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ‬
‫ﺠ‪‬ﻴ ِﻔ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﻨ ‪‬ﺪ ٍ‬
‫ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻡ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹸﺓ ‪‬ﻋ ‪‬ﻦ ﹸﻗﺪ‪‬ﺍ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﻭ‪‬ﺑ ‪‬ﺮ ﹶﺓ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﻒ‬
‫ﺼ ِ‬ ‫ﺠ ‪‬ﺪ ﹶﻓِﺒﻨِـ ‪‬‬
‫ﻕ ِﺑﺪِﻳﻨ‪‬ﺎ ٍﺭ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ ﹶﺔ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻋ ﹾﺬ ٍﺭ ﹶﻓ ﹾﻠ‪‬ﻴﺘ‪ ‬‬‫‪ - -‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﹾﻟ ‪‬‬
‫ﺩِﻳﻨ‪‬ﺎ ٍﺭ «‪.‬‬
‫‪٣٦‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻗﺪﺍﻣﺔ ﺑﻦ ﻭﺑﺮﺓ ﱂ ﻳﺴﻤﻌﻪ ﻣﻦ ﲰﺮﺓ ﻛﻤﺎ ﺑﲔ ﺍﻟﺒﺨﺎﺭﻱ‬
‫‪- ٤‬ﺍﻹﺭﺳﺎﻝ‪،‬ﻭﻫﻮ ﺃﻥ ﻳﺮﻭﻱ ﺍﻟﺘﺎﺑﻌﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﻣﺒﺎﺷﺮﺓ‪،‬ﺩﻭﻥ ﺫﻛﺮ ﺍﻟﻮﺍﺳـﻄﺔ‬
‫ﺤ ﹶﺔ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻗﻨ‪‬ﺎ ٍﻥ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﱯ  ‪،‬ﻓﻔﻲ ﺍﳌﺮﺍﺳﻴﻞ ﻷﰊ ﺩﺍﻭﺩ )‪ ( ١‬ﻋ ‪‬ﻦ ﹶﻃ ﹾﻠ ‪‬‬
‫ﺖ ِﺑ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﹶﺜﺮ‪‬ﻯ‪،‬ﹸﺛ ‪‬ﻢ‬
‫ﺽ‪،‬ﹶﺃ ‪‬ﺧ ﹶﺬ ﻋ‪‬ﻮﺩ‪‬ﺍ‪،‬ﹶﻓ‪‬ﻨ ﹶﻜ ‪‬‬ ‫" ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳﺒ‪‬ﻮ ﹶﻝ‪،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ‪‬ﻋﺰ‪‬ﺍﺯ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫‪‬ﻳﺒ‪‬ﻮ ﹸﻝ"‬
‫‪٣٧‬‬
‫ﻗﻠﺖ‪ :‬ﻃﻠﺤﺔ ﺑﻦ ﻗﻨﺎﻥ ﺗﺎﺑﻌﻲ‬
‫ﺨﻠﹶﺎ َﺀ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ـﻮ ﹸﺫ‬
‫ﺴ ِﻦ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﹾﻟ ‪‬‬ ‫ﺤ‪‬‬ ‫ﻭﻣﺜﻠﻪ )‪ ( ٢‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴ ِﻢ"‬
‫ﺲ‪،‬ﺍﻟ ‪‬‬
‫ﺠ ِ‬‫ﺲ ﺍﻟ‪‬ﻨ ِ‬
‫ﺚ‪،‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِ‬
‫ﺨِﺒ ِ‬‫ﺚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺨﺒِﻴ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ِﺑ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺗﺎﺑﻌﻲ‬
‫ﺠ ِﺪ"‪.‬‬
‫ﺴِ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻭﻣﺜﻠﻪ )‪ ( ٣‬ﻋ ‪‬ﻦ ‪‬ﻣ ﹾﻜﺤ‪‬ﻮ ٍﻝ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻧﻬ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﺃ ﹾﻥ ‪‬ﻳﺒ‪‬ﺎ ﹶﻝ ِﺑﹶﺄ‪‬ﺑﻮ‪‬ﺍ ِ‬
‫ﻗﻠﺖ‪ :‬ﻣﻜﺤﻮﻝ ﺗﺎﺑﻌﻲ‬
‫‪- ٥‬ﺍﻟﺘﺪﻟﻴﺲ‪،‬ﻭﻫﻮ ﺃﻧﻮﺍﻉ ﻣﺘﻌﺪﺩﺓ‪،‬ﻣﺜﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺷﺮﻳﻚ ﺍﻟﺘﻴﻤﻲ ﻭﺑﻘﻴﺔ ﺑـﻦ‬
‫ﺍﻟﻮﻟﻴﺪ ﺍﳊﻤﺼﻲ‪،‬ﻭﺍﳊﺴﻦ ﺑﻦ ﺫﻛﻮﺍﻥ‪ ،‬ﻭﺧﺎﺭﺟﺔ ﺑﻦ ﻣﺼﻌﺐ ﺑﻦ ﺧﺎﺭﺟﺔ ﻭﺷـﻌﻴﺐ ﺑـﻦ‬
‫‪٣٨‬‬
‫ﺃﻳﻮﺏ ﺑﻦ ﺭﺯﻳﻖ‪،‬ﻭﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﺪﻣﺸﻘﻲ ‪.....‬‬
‫ﺭﻭﻯ ﺍﳋﻄﻴﺐ ﻣﻦ ﻃﺮﻳﻖ ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤـﺮ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻣﻦ ﺃﺻﺎﺑﻪ ﺟﻬ ‪‬ﺪ ﰲ ﺭﻣﻀﺎﻥ ﻓﻠﻢ ﻳﻔﻄـ ‪‬ﺮ‬
‫‪٣٩‬‬
‫ﺕ ﺩﺧ ﹶﻞ ﺍﻟﻨﺎ ‪‬ﺭ‪.‬‬
‫ﻓﻤﺎ ‪‬‬

‫‪ - ٣٦‬ﺍﻧﻈﺮ ﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻴﻠﻲ ]ﺝ‪- ٣‬ﺹ ‪ ١٥٤٣ [ ٤٨٤‬ﻭﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ٤‬ﺹ ‪ ( ٦٩٣‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬
‫‪ - ٣٧‬ﻓﻔﻲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ]ﺝ‪- ٤‬ﺹ ‪ - ٢٠٨٩ [ ٤٧٦‬ﻃﻠﺤﺔ ﺑﻦ ﺃﰉ ﻗﻨﺎﻥ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ  ﻣﺮﺳﻞ ﺭﻭﻯ ﻋﻨـﻪ‬
‫ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰉ ﺍﻟﺴﺎﺋﺐ ﲰﻌﺖ ﺃﰉ ﻳﻘﻮﻝ ﺫﻟﻚ‬
‫‪ - ٣٨‬ﺍﻧﻈﺮ ﺗﺮﺍﲨﻬﻢ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‬

‫‪٢٠‬‬
‫ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻏﺮﻳﺐ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺗﻔﺮﺩ ﺑﻪ ﺑﻘﻴﺔ ﻋﻨـﻪ‬
‫ﻭﺗﻔﺮﺩ ﺑﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﻮﻧﺲ ﻋﻦ ﺑﻘﻴﺔ‪.‬‬
‫ﻗﻠﺖ ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻻ ﻳﺼ ‪‬ﺢ ﻷﻥ ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﱂ ﻳﺼﺮﺡ ﺑﺎﻟﺘﺤﺪﻳﺚ ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﺇﻧـﻪ‬
‫ﻛﺎﻥ ﻳﺪﻟﺲ ﻋﻠﻰ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻬﺎ ‪ ،‬ﻭﻣﺘﻨﻪ ﻓﻴﻪ ﻧﻜﺎﺭﺓ ‪.‬‬
‫‪– ٦‬ﺍﻹﻋﻀﺎﻝ‪،‬ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺇﺳﻨﺎﺩﻩ ﺭﺍﻭﻳﺎﻥ ﻓﺄﻛﺜﺮ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ‪،‬ﻣﺜـﻞ ﺣـﺪﻳﺚ ﺍﺑ‪‬ـ ِﻦ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ﹶﻃﱠﻠ ‪‬ﻖ ﻻ ِﻋﺒ‪‬ﺎ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻧ ﹶﻜ ‪‬ﺢ ﻻ ِﻋﺒ‪‬ـﺎ ﹶﻓﻘﹶـ ‪‬ﺪ‬
‫‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ‪،‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ﹶﻜ ِﺮ ِﱘ‪،‬ﹶﺃ ﱠﻥ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺟ‪‬ﺎ ‪‬ﺯ"‪.٤٠‬‬
‫ﻓﻌﺒﺪ ﺍﻟﻜﺮﱘ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﳉﺰﺭﻱ ) ﺍﻟﺜﻘﺔ ( ﺃﻭ ﺍﺑـﻦ ﺃﰉ ﺍﳌﺨـﺎﺭﻕ ) ﺍﻟـﻀﻌﻴﻒ (‬
‫ﻓﻜﻼﳘﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻋﺎﺻﺮﻭﺍ ﺻﻐﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ‪،‬ﻓﺒﻴﻨﻪ ﻭﺑـﲔ ﺍﺑـﻦ ﻣـﺴﻌﻮﺩ ﺭﺍﻭﻳـﺎﻥ ﺃﻭ‬
‫ﺼﺤِﻴ ِﺢ‪. ٤١‬‬
‫ﻀ ﹲﻞ‪ ،‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ِﺭﺟ‪‬ﺎ ﹸﻝ ﺍﻟ ‪‬‬‫ﺃﻛﺜﺮ‪،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﻣ ‪‬ﻌ ِ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻔِﻴ‪‬ﻨ ﹶﺔ ﹶﺃ ﱠﻥ‬
‫ﻭﻛﻤﺎ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻭ‪‬ﻛِﻴ ‪‬ﻊ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﻳ ‪‬ﻌﻨِﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺭ ٍﻙ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪٤٢‬‬
‫ﺴﹶﺄ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄ ﹾﻛِﻠﻬ‪‬ﺎ"‬
‫ﺠ ﹾﺬ ٍﻝ ﹶﻓ ‪‬‬
‫ﻁ ﻧ‪‬ﺎﹶﻗ‪‬ﺘ ‪‬ﻪ ِﺑ ِ‬
‫‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﺳ‪‬ﺎ ﹶ‬
‫ﻓﻴﺤﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﻔﻴﻨﺔ ﻣﻔﺎﻭﺯ‪ ،‬ﻭﻣﻦ ﰒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷـﻌﻴﺐ ﺍﻷﺭﻧـﺆﻭﻁ‪:‬‬
‫ﺇﺳﻨﺎﺩﻩ ﻣﻌﻀﻞ ﺿﻌﻴﻒ‪.‬‬
‫‪– ٧‬ﺍﻟﺸﺬﻭﺫ‪،‬ﺃﻥ ﳜﺎﻟﻒ ﺍﻟﺜﻘﺔ ﻣﻦ ﻫﻮ ﺃﻭﺛﻖ ﻣﻨﻪ ﺑﺮﻭﺍﻳﺔ ﺣﺪﻳﺚ ﻣﺎ ﺃﻭ ﲨﻠﺔ ﻳﺘﻔـﺮﺩ ‪‬ـﺎ‬
‫ﻭﳜﺎﻟﻒ ﺍﻟﺜﻘﺎﺕ‪،‬ﻭﻟﻪ ﻣﻮﺍﺿﻊ ‪:‬‬
‫ﻣﺜﺎﻝ ﺍﻟﺸﺬﻭﺫ ﰲ ﺍﻟﺴﻨﺪ‪":‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪٤٣‬ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ‪ ٤٤‬ﻭﺍﻟﺘﺮﻣـﺬﻯ‬
‫ﺱ‪:‬‬
‫ﺠ ﹶﺔ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ـﺎ ٍ‬
‫‪٤٥‬ﻛﻠﻬﻢ ﻣﻦ ﻃﺮﻳﻖ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ِﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻮ ‪‬ﺳ ‪‬‬

‫‪ - ٣٩‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ ( ٤٣٤‬ﻭﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ )‪( ٦٩٢٠‬‬
‫‪ - ٤٠‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ)‪( ٩٥٩٢‬‬
‫‪ - ٤١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪( ٧٥٣٠‬‬
‫‪ - ٤٢‬ﺑﺮﻗﻢ)‪( ٢٢٥٦٠‬‬
‫‪ - ٤٣‬ﺑﺮﻗﻢ )‪( ٢٩٠٧‬‬
‫‪) ٤٤‬ﺝ ‪ / ٦‬ﺹ ‪ ( ٢٤٢‬ﺑﺮﻗﻢ )‪( ١٢٧٦٦‬‬
‫‪ - ٤٥‬ﺑﺮﻗﻢ )‪( ٢٢٥٢‬‬

‫‪٢١‬‬
 ‫ﻼ ‪‬ﺗ ‪‬ﻮﱢﻓ ‪‬ﻰ ‪‬ﻋﹶﻠﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ »:- -‬ﺍ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ﻫ‪‬ـ ﹾﻞ ﻟﹶـ ‪‬ﻪ‬ ‫ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻼﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﹶﻓﹶﺄ ‪‬ﻋ‪‬ﺘ ﹶﻘ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ »:- -‬ﺍ ‪‬ﺩﹶﻓﻌ‪‬ﻮﺍ ِﺇﹶﻟﻴ‪‬ـ ِﻪ‬
‫ﺙ «‪ .‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﻻ ِﺇ ﱠﻻ ﹸﻏ ﹶ‬ ‫ﻭ‪‬ﺍ ِﺭ ﹲ‬
‫ِﻣﲑ‪‬ﺍﹶﺛ ‪‬ﻪ «‪ .‬ﻭﺗﺎﺑﻊ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻋﻠﻰ ﻭﺻﻠﻪ ﺍﺑﻦ ‪‬ﺟ ‪‬ﺮﻳ‪‬ﺞ ﻭﻏﲑﻩ‪ ،‬ﻭﺧ‪‬ﺎﹶﻟ ﹶﻔ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ﹶﻓ ‪‬ﺮﻭ‪‬ﺍ ‪‬ﻩ‬
‫ﻼ‪.‬ﻓﻔﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ ،٤٦‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺑ‪‬ـ ِﻦ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ‪‬ﻣ ‪‬ﺮ ‪‬ﺳ ﹰ‬
‫ﻕ ﺍﻟﻘﺎﺿﻲ ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺳ‪‬ـﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ‬ ‫‪‬ﻋ‪‬ﺒﺪ‪‬ﺍ ﹶﻥ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﻴ‪ٍ ‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹸﻞ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﻼ‬
‫ﺱ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺟ‪‬ـ ﹰ‬ ‫ﺠ ﹶﺔ ‪‬ﻣ ‪‬ﻮﻟﹶﻰ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫‪‬ﻭﻋ‪‬ﺎ ِﺭ ‪‬ﻡ ﻗﹶﺎ ﹶﻻ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻉ ﻭ‪‬ﺍ ِﺭﺛﹰﺎ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻮﻟﹰﻰ ﹶﻟ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﻋ‪‬ﺘ ﹶﻘ ‪‬ﻪ ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎ ‪‬ﻩ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ‬‫ﺕ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﻣ‪‬ﺎ ‪‬‬
‫ﺱ‪.‬‬‫ﻼ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺒﹸﻠ ﹾﻎ ِﺑ ِﻪ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫‪ِ - -‬ﻣﲑ‪‬ﺍﹶﺛ ‪‬ﻪ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟﻘﺎﺿﻲ ‪‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﻣ ‪‬ﺮ ‪‬ﺳ ﹰ‬
‫ﺠ ﹸﺔ‬
‫ﻯ‪ :‬ﻋ ‪‬ﻮﺳ‪‬ـ ‪‬‬ ‫ﻼ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬ ‫ﺡ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ‪‬ﻣ ‪‬ﺮ ‪‬ﺳ ﹰ‬ ‫ﻚ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺾ‬
‫ﺸ‪‬ﻴ ‪‬ﺦ‪ :‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﺑﻌ‪‬ـ ‪‬‬
‫ﺼ ‪‬ﺢ ‪‬ﺣﺪِﻳﹸﺜ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬‫ﺱ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫‪‬ﻣ ‪‬ﻮﻟﹶﻰ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻚ ﻓِﻴ ِﻪ‪.‬‬
‫ﻂ ﹶﻻ ‪‬ﺷ ‪‬‬ ‫ﺱ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻏﹶﻠ ﹲ‬‫ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ ِﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻜ ِﺮ ‪‬ﻣ ﹶﺔ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﺍﳌﹶﺤﻔﹸﻮﻅ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋ‪‬ﻴﻴﻨﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺤﻤ‪‬ﺎﺩ ﺑﻦ ﺯﻳﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟ ‪‬ﻌﺪ‪‬ﺍﻟﺔ ﻭﺍﻟﻀ‪‬ﺒﻂ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺭﺟ‪‬ﺢ ﺃﺑﻮ ﺣـﺎﰎ‬
‫ِﺭﻭ‪‬ﺍﻳﺔ ﻣﻦ ﻫﻢ ﺃﻛﺜﺮ ﻋﺪﺩ‪‬ﺍ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻋﺮﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﺃ ﱠﻥ ﺍﻟﺸ‪‬ﺎﺫ ﻣﺎ ﺭﻭﺍﻩ ﺍﳌﻘﺒـﻮﻝ‬
‫‪٤٧‬‬
‫‪‬ﻣﺨ‪‬ﺎﻟﻔﹰﺎ ﳌﻦ ﻫﻮ ﺃﻭﻟﹶﻰ ﻣﻨ ‪‬ﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﹸﻌﺘﻤﺪ ﰲ ﺣ ‪‬ﺪ ﺍﻟﺸ‪‬ﺎﺫ ﲝﺴﺐ ﺍﻻﺻﻄﻼﺡ‪..‬‬

‫‪) ٤٦‬ﺝ ‪ / ٦‬ﺹ ‪ ( ٢٤٢‬ﺑﺮﻗﻢ )‪( ١٢٧٦٨‬‬

‫‪ - ٤٧‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٨٦‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨـﻮﺍﻭﻱ )ﺝ ‪/ ١‬‬
‫ﺹ ‪ ( ١٧٤‬ﻭﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ ﰲ ﺗﻮﺿﻴﺢ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ )ﺝ ‪ / ١‬ﺹ ‪( ١٤‬‬

‫‪٢٢‬‬
 ‫ﻣﺜﺎﻝ ﺍﻟﺸﺬﻭﺫ ﰲ ﺍﳌﱳ ‪ :٤٨‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ٤٩‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺴ ‪‬ﺪ ‪‬ﺩ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ﻛﹶﺎ ِﻣ ٍﻞ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ‬
‫ﺶ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﺻ‪‬ﺎِﻟ ٍﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‬ ‫ﺴ ‪‬ﺮ ﹶﺓ ﻗﹶﺎﻟﹸﻮﺍ ﺣ‪ ‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ِﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ َﻷ ‪‬ﻋ ‪‬ﻤ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫ﺠ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ‬ ‫ﻀ ﹶﻄ ِ‬
‫ﺼ‪‬ﺒ ِﺢ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﺻﻠﱠﻰ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟ ‪‬‬‫ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ » - -‬ﺇﺫﹶﺍ ‪‬‬
‫ﺠ ِﺪ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺴِ‬ ‫ﺉ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻤﺸ‪‬ﺎ ‪‬ﻩ ِﺇﻟﹶـﻰ ﺍﹾﻟﻤ‪‬ـ ‪‬‬ ‫ﺠ ِﺰ ‪‬‬‫ﺤ ﹶﻜ ِﻢ ﹶﺃﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﻳﻤِﻴِﻨ ِﻪ«‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻟﻪ‪ ‬ﻣ ‪‬ﺮﻭ‪‬ﺍ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮﻳ‪‬ـ ‪‬ﺮ ﹶﺓ ‪‬ﻋﻠﹶـﻰ‬
‫ﺠ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ‪‬ﻳﻤِﻴِﻨ ِﻪ ‪..‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ‪‬ﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ‪‬‬ ‫ﻀ ﹶﻄ ِ‬ ‫‪‬ﻳ ‪‬‬
‫ﺴ ِﻪ‪ .‬ﹶﻗﺎ ﹶﻝ‪:‬ﹶﻓﻘِﻴﻞﹶ ِﻻ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻫ ﹾﻞ ‪‬ﺗ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﻣﻤ‪‬ﺎ ﻳﻘﻮﻝ‪ :‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ‪‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ﺍ ‪‬ﺟﺘ‪‬ـ ‪‬ﺮﹶﺃ ‪‬ﻭ ‪‬ﺟ‪‬ﺒﻨ‪‬ـﺎ‪.‬‬ ‫‪‬ﻧ ﹾﻔ ِ‬
‫ﺖ ‪‬ﻭ‪‬ﻧﺴ‪‬ﻮﺍ‪.‬‬ ‫ﺖ ‪‬ﺣ ِﻔ ﹾﻈ ‪‬‬ ‫ﻚ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻤ‪‬ﺎ ﹶﺫ‪‬ﻧﺒِﻰ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ‪‬ﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﻟ‪‬ﺘ‪‬ﻴ ِﻤ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﺻ‪‬ﺎِﻟ ٍﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِـﻰ ‪‬ﻫ ‪‬ﺮﻳ‪‬ـ ‪‬ﺮ ﹶﺓ‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ َ ،٥٠‬ﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻣ ‪‬‬
‫ِﺣﻜﹶﺎ‪‬ﻳ ﹰﺔ ‪‬ﻋ ‪‬ﻦ ِﻓ ‪‬ﻌ ِﻞ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﹶﻻ ‪‬ﺧ‪‬ﺒﺮ‪‬ﺍ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮِﻟ ِﻪ‪ .‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ﻃﹶﺎ ِﻫ ٍﺮ ﺍﹾﻟ ﹶﻔﻘِﻴ ‪‬ﻪ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ـﻮ‬
‫ﺏ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬ ‫ﺴ‪‬ﻴﻦِ ﺍﹾﻟ ﹶﻘﻄﱠﺎ ﹸﻥ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍ َﻷ ‪‬ﺯ ‪‬ﻫ ِﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬ ‫ﺤ‪‬‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫‪‬ﺑ ﹾﻜ ٍﺮ‪ :‬ﻣ ‪‬‬
‫ﺴﻤ‪‬ﺎ ﹸﻥ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇﺑ‪‬ـﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻋ‪‬ـ ‪‬ﻦ ﹶﺃﺑِـﻰ ﺻ‪‬ـﺎِﻟ ٍﺢ ﺍﻟـ ‪‬‬ ‫ﻕ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻣ ‪‬‬‫ﹶﺃﺑِﻰ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺤ ﹶﻜ ِﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬
‫ﺙ ‪‬ﻣ ‪‬ﺮﻭ‪‬ﺍ ﹶﻥ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻳ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺠ ‪‬ﻌ ٍﺔ ‪‬ﻋﻠﹶﻰ ِﺷ ﱢﻘ ِﻪ ﺍ َﻷ‪‬ﻳ ‪‬ﻤ ِﻦ‪} .‬ﻕ{‬ ‫ﻀ‪‬‬‫ﺠ ِﺮ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﺼ‪‬ﺒ ِﺢ ِﺑ ‪‬‬‫‪ -‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻔﺼِ ﹸﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺸ ﹶﺔ ﻭ‪‬ﺍﺑ‪‬ـ ِﻦ‬
‫ﺕ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬‫ﺤﻔﹸﻮﻇﹰﺎ ِﻟ ‪‬ﻤﻮ‪‬ﺍﹶﻓ ﹶﻘِﺘ ِﻪ ﺳ‪‬ﺎِﺋﺮ‪ ‬ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺎ ِ‬ ‫ﺸ‪‬ﻴ ‪‬ﺦ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃﻭ‪‬ﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫‪٥١‬‬
‫ﺱ‪.‬‬
‫‪‬ﻋﺒ‪‬ﺎ ٍ‬

‫‪ - ٤٨‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪( ١٧٤‬‬

‫‪ - ٤٩‬ﺑﺮﻗﻢ )‪ ( ١٢٦٣‬ﺑﺮﻗﻢ )‪ ( ١٢٦٣‬ﺍﻧﻈﺮ ﺃﻟﻔﺎﻇﻪ ﻭﻃﺮﻗﻪ ﰲ ﰲ ﺍﳌـﺴﻨﺪ ﺍﳉـﺎﻣﻊ ‪) -‬ﺝ ‪ / ١٦‬ﺹ ‪( ١٥٥٤‬‬
‫)‪ ( ١٣١٥٩‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ( ٢٥١٢‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ( ١٠٥٧‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ ‪) -‬ﺝ ‪ / ٢‬ﺹ‬
‫‪ ٨٨٧ ( ١٤٦‬ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ ( ١٧٦‬ﻭﺗﻌﻠﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ‪ :‬ﺇﺳﻨﺎﺩﻩ‬
‫ﺻﺤِﻴ ‪‬ﺢ‬‫ﺴ ‪‬ﻦ ‪‬‬ ‫ﺚ ‪‬ﺣ ‪‬‬ ‫ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﻭﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ )‪ ( ٤٢٢‬ﻭ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣﺪِﻳﺚﹸ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺠ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ‬
‫ﺿ ﹶﻄ ‪‬‬
‫ﺠ ِﺮ ﻓِﻰ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ ﺍ ‪‬‬
‫ﺻﻠﱠﻰ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ ِﻰ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺸ ﹶﺔ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ‪‬‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺐ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬ ‫ﹶﻏ ِﺮﻳ ‪‬‬
‫ﺤﺒ‪‬ﺎﺑ‪‬ﺎ‪.‬‬
‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹶﻞ ‪‬ﻫﺬﹶﺍ ﺍ ‪‬ﺳِﺘ ‪‬‬
‫‪‬ﻳﻤِﻴِﻨ ِﻪ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﺃﹶﻯ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪ - ٥٠‬ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )ﺝ ‪ / ٣‬ﺹ ‪ ( ٤٥‬ﺑﺮﻗﻢ )‪( ٥٠٨٥‬‬
‫‪ - ٥١‬ﻗﻠﺖ ‪ :‬ﻭﺍﻷﻋﻤﺶ ﺃﺛﺒﺖ ﻣﻨﻬﻤﺎ ﰲ ﺃﰊ ﺻﺎﱀ‪ .‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺸﺄﻥ ﰲ ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﻭﻫﻮ ﺍﺑﻦ ﺯﻳﺎ ٍﺩ‪ .‬ﻗﻠﻨﺎ‪:‬‬
‫ﺏ ﺍﳊﻜ ‪‬ﻢ ﻟﻪ ﺣﱴ ﻳﻈﻬﺮ ﻟﻨﺎ ﺃﻧـﻪ ﻗـﺪ‬ ‫ﻧﻌﻢ‪ ،‬ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﻟﻚ ﺃﻧﻪ ﺃﺣ ‪‬ﺪ ﺍﻷﺛﺒﺎﺕ ﰲ ﺍﻷﻋﻤﺶ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ‪ .‬ﻓﺎﻟﺼﻮﺍ ‪‬‬
‫ﺏ ﺻﺤ ﹸﺔ‬
‫ﺖ ‪ :‬ﺍﻟﺼﻮﺍ ‪‬‬
‫ﺧﺎﻟﻔﻪ ﻣﻦ ﻫﻮ ﺃﻣﻜ ‪‬ﻦ ﻣﻨﻪ‪ .‬ﻓﺎﻟﺮﺍﺟﺢ ﻋﻨﺪﻱ‪ :‬ﺻﺤ ﹸﺔ ﺍﳊﺪﻳﺚ ﺑﺎﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ" ‪ .‬ﻗﻠ ‪‬‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﻮﺻﻮﻝ ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻞ ﺑﺸﺬﻭﺫ ﺍﳌﱳ ﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﺍﻧﻈﺮ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ﻟﻠﺤﻮﻳﲏ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٢٦‬‬

‫‪٢٣‬‬
‫‪- ٨‬ﺍﻟﻮﻫﻢ‪،‬ﻭﺍﻟﻮﻫﻢ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺜﻘﺔ ﺳﻮﺍﺀ ﰲ ﺍﻹﺳﻨﺎﺩ ﺃﻭ ﺍﳌﱳ‪،‬ﻭﻗـﺪ ﻳﻜـﻮﻥ ﻣـﻦ‬
‫ﺍﻟﻀﻌﻴﻒ‪،‬ﻓﻴﻀﻌﻒ ﺇﺫﺍ ﻛﺜﺮﺕ ﺃﻭﻫﺎﻣﻪ‪،‬ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ٣٢٩٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‬
‫ﺲ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ‬ ‫ﺏ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ِﺮ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﹸﺃ ‪‬ﻭ‪‬ﻳ ٍ‬
‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﻳ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ﺍﹾﻟ ‪‬ﻤﺮ‪ ‬ﻭ ِﺯ ‪‬‬
‫‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺏ ﻋ‪ ‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺭﹶﻗ ‪‬ﻢ ﹶﺃ ﱠﻥ‬‫ﻼ ٍﻝ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﻋﺘِﻴ ٍﻖ ‪‬ﻭﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﻋ ﹾﻘ‪‬ﺒ ﹶﺔ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎ ٍ‬ ‫‪‬ﺑ ِﻦ ِﺑ ﹶ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ـﻮ ﹸﻝ‬ ‫ﻼ ‪‬ﻡ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺴﹶ‬‫ﺸ ﹶﺔ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ﹶﻛِﺜ ٍﲑ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺤﻤ‪‬ـ ٍﺪ‬ ‫ﲔ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺼ‪‬ﻴ ٍﺔ ‪‬ﻭ ﹶﻛﻔﱠﺎ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹸﺓ ‪‬ﻳ ِﻤ ٍ‬
‫ﺍﻟﱠﻠ ِﻪ ‪ » :- -‬ﹶﻻ ‪‬ﻧ ﹾﺬ ‪‬ﺭ ﻓِﻰ ‪‬ﻣ ‪‬ﻌ ِ‬
‫ﺤ ‪‬ﻤ ِﺪ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﹶﻛِﺜ ٍﲑ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬‫ﺚ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺚ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﻯ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ِﺯ ‪‬‬
‫ﺼ‪‬ﻴ ٍﻦ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ .- -‬ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﱠﻥ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺭﹶﻗ ‪‬ﻢ‬ ‫‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺭ ِﺣ ‪‬ﻤﻬ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ‬ ‫ﻯ ‪‬ﻭﹶﺃ ‪‬ﺭ ‪‬ﺳﹶﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﺳ‪‬ﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪‬ﻭ ِﻫ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﻭﺣ‪ ‬ﻤﹶﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ِﺑِﺈﺳ‪‬ـﻨ‪‬ﺎ ِﺩ ‪‬ﻋﻠِـ ‪‬ﻰ ﺑ‪‬ـ ِﻦ‬ ‫ﺤ‪‬ﻴﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬‫ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪ :‬ﺭﻭ‪‬ﻯ ‪‬ﺑ ِﻘ‪‬ﻴ ﹸﺔ ‪‬ﻋ ِﻦ ﺍ َﻷ ‪‬ﻭﺯ‪‬ﺍ ِﻋ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ِﻣﹾﺜﹶﻠ ‪‬ﻪ‪.‬‬
‫ﺚ؛ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻮﻟِﻴـ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺖ ﹶﺃﺑِﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣﺪِﻳ ٍ‬ ‫ﻭﰲ ﻋﻠﻞ ﺍﳊﺪﻳﺚ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ) ‪ ( ٨١‬ﺳﹶﺄﹾﻟ ‪‬‬
‫ﻱ‪ ،‬ﻋ ‪‬ﻦ ﻋ‪‬ـ ‪‬ﺮ ‪‬ﻭ ﹶﺓ‪ ،‬ﻋ ‪‬ﻦ ﻣ‪‬ـ ‪‬ﺮﻭ‪‬ﺍ ﹶﻥ‪ ،‬ﻋ ‪‬ﻦ‬ ‫ﺼِﺒ ‪‬ﻲ‪ ،‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺤ‪‬‬
‫ﺴِﻠ ٍﻢ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻧ ِﻤ ٍﺮ ﺍﹾﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﻚ‬
‫ﺲ ﺍﻟ ﱠﺬ ﹶﻛ ِﺮ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ِﻣﹾﺜ ﹸﻞ ﹶﺫِﻟ ‪‬‬
‫ﺴ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ :‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ﻣِﻦ ‪‬ﻣ ‪‬‬ ‫‪‬ﺑ ‪‬‬
‫ﻱ ‪‬ﻳ ‪‬ﺮﻭِﻳ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ‬
‫ﺿ ‪‬ﻌ‪‬ﻴ ِﻦ‪ :‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ‪ :‬ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬ ‫ﺚ ‪‬ﻭ ِﻫ ‪‬ﻢ ﻓِﻴ ِﻪ ﻓِﻲ ‪‬ﻣ ‪‬ﻮ ِ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑِﻲ‪ :‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ﹸﺃ ‪‬ﻡ ‪‬ﺣﺒِﻴﺒ‪‬ـ ﹶﺔ‪ ،‬ﻋ ِﻦ‬
‫ﺖ َﻷﺑِﻲ‪ :‬ﹶﻓﺤ‪‬ـ ‪‬ﺪِﻳ ﹸ‬ ‫ﺚ ِﺫ ﹾﻛ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ِﺓ ﹸﻗ ﹾﻠ ‪‬‬‫ﺤﺪِﻳ ِ‬ ‫ﺲ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﷲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ٍﺮ‪ ،‬ﻭﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺍِ‬
‫ﺿ ﹾﺄ ؟‬
‫ﺲ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻩ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ‪‬‬‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ :‬ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺚ ﹶﺃ ‪‬ﻭ ﺗ‪‬ـ ‪‬ﺪ ﱡﻝ ِﺭﻭ‪‬ﺍ‪‬ﻳﺘ‪‬ـ ‪‬ﻪ ﹶﺃ ﱠﻥ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺚ ِﻣﻤ‪‬ﺎ ﻳ‪‬ﻮ ِﻫ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑِﻲ‪ :‬ﺭﻭ‪‬ﻯ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﻟﻬِﻴ ‪‬ﻌ ﹶﺔ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺴ ﹶﺔ ‪‬ﺭﺟ‪‬ﻼ"‬ ‫‪‬ﻣ ﹾﻜﺤ‪‬ﻮﻻ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ‪‬ﺒ ‪‬‬
‫ﺚ؛ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِـﻲ ﺷ‪‬ـ‪‬ﻴ‪‬ﺒ ﹶﺔ‪ ،‬ﻋ ‪‬ﻦ‬ ‫ﻭﰲ ﺍﻟﻌﻠﻞ ) ‪ ( ١٤١‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ﹶﺃﺑ‪‬ﻮ ‪‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣﺪِﻳ ٍ‬
‫ﻕ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ‪ ،‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﻳﻤ‪‬ﺎ ٍﻥ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺐ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ـﻮ ‪‬ﺯ ‪‬ﺭﻋ‪‬ـ ﹶﺔ‪ :‬ﻫ‪‬ـﺬﹶﺍ‬
‫ﺿ ‪‬ﻊ ﺍﹾﻟ ﹶﻘﹶﻠ ِﻢ ﻣِﻦ ﹸﺃ ﹸﺫ ِﻥ ﺍﹾﻟﻜﹶﺎِﺗ ِ‬
‫ﺴﻮ‪‬ﺍ ‪‬ﻙ ﻣِﻦ ﺃ ﹸﺫ ِﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻣ ‪‬ﻮ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳﻤ‪‬ﺎ ٍﻥ‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭ ِﻫ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬‬

‫‪٢٤‬‬
‫ﺤ ﹸﺔ ﻭﺍﳋﻠـ ‪‬ﻮ‬
‫ﺚ ﻇـﺎﻫﺮ ‪‬ﻩ ﺍﻟـﺼ ‪‬‬
‫ﺤ ِﺔ ﺣﺪﻳ ٍ‬ ‫‪- ٩‬ﺍﻟﻌﻠﺔ ﺍﻟﻘﺎﺩﺣﺔ‪،‬ﻫﻲ‪ :‬ﺳﺒﺐ‪ ‬ﻳﻘﺪ ‪‬‬
‫ﺡﰲﺻ‪‬‬
‫ﻣﻨﻬﺎ‪،‬ﻭﻻ ﺗﺘﺒ‪‬ﻴ ‪‬ﻦ ﺇ ﹼﻻ ﻟﻠﻨﻘﹼﺎﺩ ﺍﳉﻬﺎﺑﺬﺓ ‪.‬‬
‫ﻛﺤﺪﻳﺚ ‪‬ﻳﻌ‪‬ﻠﻰ ﺑﻦ ﻋ‪‬ﺒﻴﺪ ﺍﻟﻄﻨﺎﻓﺴﻲ ‪ ٥٢‬ﺃﺣﺪ ﺭﺟﺎﻝ ﺍﻟﺼ‪‬ﺤﻴﺢ ﻋﻦ ﺳ‪‬ﻔﻴﺎﻥ ﺍﻟﺜﱠﻮﺭﻱ‪ ،‬ﻋـﻦ‬
‫ﳋﻴ‪‬ﺎﺭ‪ «...‬ﻏﻠـﻂ‬
‫ﻋ‪‬ﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻋﻦ ﺍﺑﻦ ﻋ‪‬ﻤﺮ ﻋﻦ ﺍﻟﻨ‪‬ﱯ ‪ -  -‬ﺣﺪﻳﺚ‪» :‬ﺍﻟ‪‬ﺒﻴ‪‬ﻌﺎﻥ ﺑﺎ ِ‬
‫ﻳﻌﻠﻰ ﻋﻦ ﺳ‪‬ﻔﻴﺎﻥ ﰲ ﻗﻮﻟﻪ‪ :‬ﻋ‪‬ﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﻳﻨﺎﺭ ﻫﻜﺬﺍ ﺭ‪‬ﻭﺍ ‪‬ﻩ ﺍﻷﺋﻤﺔ‬
‫ﺻﺤ‪‬ﺎﺏ ﺳ‪‬ﻔﻴﺎﻥ‪ ،‬ﻛﺄﰊ ﻧ‪‬ﻌﻴﻢ ﺍﻟ ﹶﻔﻀ‪‬ﻞ ﺑﻦ ﺩ‪‬ﻛﲔ‪ ،٥٣‬ﻭﳏﻤ‪‬ﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟ ِﻔﺮ‪‬ﻳﺎﰊ‪ ،٥٤‬ﻭﳐﻠـﺪ‬ ‫ﺃ ‪‬‬
‫‪٥٦‬‬
‫ﺑﻦ ﻳﺰﻳﺪ ‪٥٥‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ‪‬ﻳﻜﹸﻮﻥ ﺍﻟﺴ‪‬ﻨﺪ ﻇﺎﻫﺮ ﺍﻟﺼ‪‬ﺤﺔ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﻻ ﻳ‪‬ﻌﺮﻑ ﺑﺎﻟﺴ‪‬ﻤﺎﻉ ﳑ‪‬ﻦ ﺭﻭﻯ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪: ٥٧‬ﻛﺤﺪﻳﺚ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﻋ ﹾﻘ‪‬ﺒ ﹶﺔ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ‪‬ﻴ ِﻞ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﺻ‪‬ﺎِﻟ ٍﺢ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪ ،‬ﻋ ‪‬ﻦ‬
‫ﺠِﻠﺴ‪‬ﺎ ﹶﻛﹸﺜ ‪‬ﺮ ﻓِﻴ ِﻪ ﹶﻟ ‪‬ﻐ ﹸﻄ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸـﻮ ‪‬ﻡ‬
‫ﺲ ‪‬ﻣ ‪‬‬ ‫ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﺟﹶﻠ ‪‬‬
‫ﻚ ِﺇﻟﱠﺎ ﹸﻏ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻲ‬ ‫ﺏ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﻙ ‪‬ﻭﹶﺃﺗ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﻙ‪،‬ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭِﺑ ‪‬‬
‫‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬
‫ﻁ‬
‫ﻚ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﻣِـﻦ ﺷ‪‬ـ ‪‬ﺮ ِ‬ ‫ﺸ ‪‬‬‫ﺚ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﹶﺄ ‪‬ﻣﹶﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﻚ"‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‪ :‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺴ ِﻪ ﹶﺫِﻟ ‪‬‬ ‫ﺠِﻠ ِ‬
‫‪‬ﻣ ‪‬‬
‫ﺸ ﹲﺔ ‪.٥٨‬‬ ‫ﺼﺤِﻴ ِﺢ‪ ،‬ﻭﹶﻟ ‪‬ﻪ ِﻋﱠﻠ ﹲﺔ ﻓﹶﺎ ِﺣ ‪‬‬‫ﺍﻟ ‪‬‬
‫ﺖ ﹶﺃﺑ‪‬ﺎ ﺣ‪‬ﺎ ِﻣ ٍﺪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ‬
‫ﻕ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﺍﹾﻟ ‪‬ﻮﺭ‪‬ﺍ ‪‬‬
‫ﺼ ٍﺮ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫)‪ ( ٢٣٧‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﹶﺃﺑ‪‬ﻮ ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ِﺇﺳ‪‬ـﻤ‪‬ﺎﻋِﻴ ﹶﻞ‬ ‫ﺝ‪ ":‬ﻭﺟ‪‬ﺎ َﺀ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬‬ ‫ﺤﺠ‪‬ﺎ ِ‬ ‫ﺴِﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬‬‫‪‬ﺣ ‪‬ﻤﺪ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ﹶﻘﺼ‪‬ﺎ ‪‬ﺭ ﻳﻘﻮﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﺳ‪‬ﺘﺎ ﹶﺫ ﺍﹾﻟﹸﺄ ‪‬ﺳﺘ‪‬ﺎ ﹶﺫ‪‬ﻳ ِﻦ‪ ،‬ﻭﺳ‪‬ـ‪‬ﻴ ‪‬ﺪ‬
‫ﻱ‪،‬ﹶﻓ ﹶﻘ‪‬ﺒ ﹶﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴ ِﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﺩ ‪‬ﻋﻨِﻲ ‪‬ﺣﺘ‪‬ﻰ ﹸﺃﹶﻗ‪‬ﺒ ﹶﻞ ِﺭ ‪‬ﺟﹶﻠ‪‬ﻴ ‪‬‬
‫ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫ﺨﹶﻠ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳﺰِﻳـ ‪‬ﺪ‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻠﱠﺎ ٍﻡ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬‫ﻚ ‪‬ﻣ ‪‬‬ ‫ﺚ ﻓِﻲ ِﻋﹶﻠِﻠ ِﻪ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺐ ﺍﹾﻟ ‪‬‬‫ﲔ‪ ،‬ﻭ ﹶﻃﺒِﻴ ‪‬‬ ‫ﺤ ‪‬ﺪِﺛ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ ‪ ،‬ﻋ ‪‬ﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﻋ ﹾﻘ‪‬ﺒ ﹶﺔ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ‪‬ﻴ ٍﻞ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪ ،‬ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇﺳ‪‬ـﻤ‪‬ﺎﻋِﻴ ﹶﻞ‪:‬‬
‫ﺲ ﹶﻓﻤ‪‬ﺎ ِﻋﱠﻠ‪‬ﺘ ‪‬ﻪ ؟‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬‬
‫ﺠِﻠ ِ‬
‫ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻓِﻲ ﹶﻛﻔﱠﺎ ‪‬ﺭ ِﺓ ﺍﹾﻟ ‪‬ﻤ ‪‬‬

‫‪ - ٥٢‬ﺍﳋﻠﻴﻠﻲ ﰲ ﺍﻹﺭﺷﺎﺩ ‪٣٤١/١‬‬

‫‪ - ٥٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪٢٦٩/٥‬ﻭ‪ ٢٧٣‬ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﻟﺘﻤﻬﻴﺪ ‪٢٢/١٤‬‬
‫‪ - ٥٤‬ﺍﻟﺒﺨﺎﺭﻱ )‪( ٢١١٣‬‬
‫‪ - ٥٥‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺮﺳﺎﻟﺔ )ﺝ ‪ / ٧‬ﺹ ‪( ١١٦٦٨) ( ١٨٨‬‬
‫‪ - ٥٦‬ﺍﻧﻈﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻛﻠﻬﺎ ﰲ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ )ﺝ ‪ / ١٠‬ﺹ ‪( ٧٧٣٠) ( ٧٢٧‬‬
‫‪ - ٥٧‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺹ ‪١١٨ -١١٣‬‬
‫‪ - ٥٨‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ)‪ ( ١٣٤٠‬ﻭﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )‪( ٢٣٦‬‬

‫‪٢٥‬‬
‫ﺚ‪ِ،‬ﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌﻠﹸـﻮ ﹲﻝ"‬
‫ﺤﺪِﻳ ِ‬
‫ﺏ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺚ ‪‬ﻣﻠِﻴ ‪‬ﺢ ‪‬ﻭﻟﹶﺎ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺐ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ‪‬ﻬ‪‬ﻴ ﹲﻞ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻮ ِﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ‬‫‪‬ﺣ ‪‬ﺪﹶﺛ‪‬ﻨﺎ ِﺑ ِﻪ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ‪ :‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ِﻟﻤ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﻋ ﹾﻘ‪‬ﺒ ﹶﺔ ‪‬ﺳﻤ‪‬ﺎﻋ‪‬ﺎ ﻣِﻦ‬
‫ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﻗ ‪‬ﻮﹶﻟ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬‬
‫‪٥٩‬‬
‫‪‬ﺳ ‪‬ﻬ‪‬ﻴ ٍﻞ‬
‫‪ -١٠‬ﺍﳌﻀﻄﺮﺏ‪،‬ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﲣﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺮﻭﺍﺓ ﻣﻊ ﺍﲢﺎﺩ ﻣﺼﺪﺭﻫﻢ‪،‬ﻭﱂ ﻳـﺴﺘﻘﻢ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﻢ ﻭﻻ ﺍﻟﺘﺮﺟﻴﺢ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﶈﺪﺛﲔ ﺍﻟﻨﻘﺎﺩ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟـﻚ ﳑﻜﻨـﺎ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺠﻮﻳﺰ ﺍﻟﻌﻘﻠﻲ ﺍ‪‬ﺮﺩ‪.‬‬
‫ﻓﻤﺜﺎﳍﺎ ﰲ ﺍﻟﺴﻨﺪ‪ :‬ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺸﺪﻳﺪ ﰲ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﺟﺮﻫﺪ ﻋﻦ ﺍﻟﻨﱯ‬
‫ﻗﺎﻝ‪ ":‬ﺍﻟﻔﺨﺬ ﻋﻮﺭﺓ" ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺍﺿﻄﺮﺏ ﻓﻴﻪ ﺍﻟﺮﻭﺍﺓ ﻋﻠﻰ ﳓﻮ ﻣﻦ ﻋﺸﺮﻳﻦ ﻭﺟﻬﹰﺎ ﳐﺘﻠﻔﹰﺎ‪،‬ﻗﺪ ﳝﻜﻦ ﺇﺭﺟـﺎﻉ‬
‫ﺑﻌﺾ ﻣﻨﻬﺎ ﺇﱃ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ‪،‬ﻟﻜﻦ ﻻ ﺍﻧﻔﻜﺎﻙ ﻋﻦ ﺑﻘﺎﺀ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺆﺛﺮ‪،‬ﺍﻟﺬﻱ ﻳﺘﻌﺬﺭ ﻣﻌـﻪ‬
‫ﺗﺮﺟﻴﺢ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ‪.٦٠‬‬
‫ﺏ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆﺩ‪‬ﻱ‬ ‫ﺿ ِﻄﺮ‪‬ﺍ ‪‬‬ ‫ﺚ ‪‬ﺟ ‪‬ﺮ ‪‬ﻫ ٍﺪ ﹶﻟ ‪‬ﻪ ِﻋﱠﻠﺘ‪‬ﺎ ِﻥ‪ :‬ﺇ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ‪ :‬ﺍﻟِﺎ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻄﱠﺎ ِﻥ ﻓِﻲ ِﻛﺘ‪‬ﺎِﺑ ِﻪ‪ ":‬ﻭ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺨ‪‬ﺘِﻠﻔﹸﻮ ﹶﻥ ﻓِﻴ ِﻪ‪،‬ﹶﻓﻤِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻳﻘـﻮﻝ‪ :‬ﺯ ‪‬ﺭﻋ‪‬ـ ﹸﺔ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﻁ ﺍﻟﱢﺜ ﹶﻘ ِﺔ ِﺑ ِﻪ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺴﻘﹸﻮ ِ‬
‫ِﻟ ‪‬‬
‫ﺴِﻠ ٍﻢ‪،‬ﹸﺛ ‪‬ﻢ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‪ ،‬ﻭﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ـ ‪‬‬
‫ﻣِﻦ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬ﻣ ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻭﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺮﻫ‪‬ـ ٍﺪ‬
‫‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻭﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹸﺔ ‪‬ﻋ ‪‬ﻦ ﺁ ِﻝ ‪‬ﺟ ‪‬ﺮ ‪‬ﻫ ٍﺪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺮ ‪‬ﻫ ٍﺪ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬‬

‫‪ - ٥٩‬ﻛﻮﻧﻪ ﻓﻴﻪ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﺑﺎﻟﺴﻤﺎﻉ ﳑﻦ ﺭﻭﻯ ﻋﻨﻪ ‪ ،‬ﻟﻴﺲ ﻫﻮ ﺍﻟﻌﻠﺔ ‪ ،‬ﺑﻞ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻌﻠﺔ ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻌﻠـﺔ ‪ :‬ﺃﻧـﻪ‬
‫ﺭﻭﻱ ﻋﻦ ﻋﻮﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻴﻪ ‪ ،‬ﻭﻗﺪ ﺃﻋﻠﱠﻪ ﺃﺑﻮ ﺣﺎﰎ ﰲ ﺍﻟﻌﻠﻞ )‪ ( ٢٠٧٩‬ﺑﺎﻟﻮﻗﻒ ‪ ،‬ﻭﺑﲔ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﰲ ﺍﻟﻨﻜﺖ ‪ ٧٢٦/٢‬ﺃﻥ ﻗﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻻ ﻳﺬﻛﺮ ﳌﻮﺳﻰ ﲰﺎﻉ ﻣﻦ ﺳﻬﻴﻞ ‪ ،‬ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻏﲑ ﻣﻌﺮﻭﻑ ﺑﺎﻷﺧـﺬ‬
‫ﻋﻨﻪ ‪ ،‬ﻭﻭﻗﻌﺖ ﻋﻨﻪ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ‪ ،‬ﺧﺎﻟﻔﻪ ﻓﻴﻬﺎ ﻣﻦ ﻫﻮ ﺃﻋﺮﻑ ﲝﺪﻳﺜﻪ ﻭﺃﻛﺜﺮ ﻟﻪ ﻣﻼﺯﻣﺔ ‪ ،‬ﺭﺟﺤﺖ ﺭﻭﺍﻳﺘﻪ ﻋﻠﻰ ﺗﻠـﻚ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻨﻔﺮﺩﺓ "‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﺫﻫﺎﺏ ﻣﻨﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺭﻓﻌﻪ ﻭﻭﻗﻔﻪ ‪ ،‬ﻭﻛﻼﻣﻪ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺗﺮﺟﻴﺢ ﺍﻟﻮﻗﻒ ‪ ،‬ﻭﻳﺪ ﱡﻝ ﺃﻳﻀﹰﺎ‬
‫ﻋﻠﻰ ﺃﻥ ﻗﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺴﺎﺑﻖ ﻫﻮ ﻣﻦ ﺃﺩﻟﺘﻪ ﻋﻠﻰ ﺗﺮﺟﻴﺢ ﺍﻟﻮﻗﻒ ‪ ،‬ﻻ ﺃﻧﻪ ﺍﻟﻌﻠﺔ ﺍﳌﻘﺼﻮﺩﺓ ‪ .‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﻫـﺎﻣﺶ‬
‫‪٤٢٢/١‬‬
‫‪ - ٦٠‬ﺍﻧﻈﺮ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ)ﺝ ‪ / ٤‬ﺹ ‪ ( ٣١٣٠) ( ٩٦٥‬ﻭﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ٤‬ﺹ ‪( ١٥٢-١٤‬‬

‫‪٢٦‬‬
‫ﻚ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ـﺪ‪‬ﻭ ‪‬ﺭ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‬
‫ﺏ ﻓِﻲ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻋﱠﻠ ﹰﺔ‪،‬ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ﹶﺫِﻟ ‪‬‬
‫ﺿ ِﻄﺮ‪‬ﺍ ‪‬‬
‫‪‬ﻭﺇِ ﹾﻥ ﹸﻛﻨ‪‬ﺖ ﻟﹶﺎ ﹶﺃﺭ‪‬ﻯ ﺍﻟِﺎ ‪‬‬
‫ﺴ‪‬ﻨ ٍﺪ‪،‬ﹶﺃ ‪‬ﻭ ﺭ‪‬ﺍﻓِـ ٍﻊ‬ ‫ﻑ ﺍﻟ‪‬ﻨ ﹶﻘﻠﹶ ِﺔ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺇﻟﹶـﻰ ‪‬ﻣ ‪‬ﺮﺳ‪‬ـ ٍﻞ ‪‬ﻭﻣ‪‬ـ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬ﻩ ﺍ ‪‬ﺧِﺘﻠﹶﺎ ‪‬‬ ‫ﺚ ِﺛ ﹶﻘ ﹰﺔ‪ ،‬ﹶﻓﺤِﻴ‪‬ﻨِﺌ ٍﺬ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬‫ﺍﹾﻟ ‪‬‬
‫ﺚ ﹶﻏ‪‬ﻴ ‪‬ﺮ ِﺛ ﹶﻘ ٍﺔ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻏﻴ‪‬ـ ‪‬ﺮ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﺿ ﹶﻄ ‪‬ﺮ ‪‬‬
‫ﺻ ٍﻞ‪ ،‬ﻭﻗﹶﺎ ِﻃ ٍﻊ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ﺍ ‪‬‬ ‫ﻒ‪،‬ﹶﺃ ‪‬ﻭ ﻭ‪‬ﺍ ِ‬ ‫‪‬ﻭﻭ‪‬ﺍِﻗ ٍ‬
‫ﺨ‪‬ﺒ ِﺮ‪ ،‬ﻭ ِﻫ ‪‬ﻲ ﺍﹾﻟ ِﻌﱠﻠ ﹸﺔ ﺍﻟﺜﱠﺎِﻧ‪‬ﻴ ﹸﺔ ﹶﺃ ﱠﻥ‬
‫ﺏ ﻳ‪‬ﻮ ِﻫ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﺣ‪‬ﺎ ﹸﻝ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺿ ِﻄﺮ‪‬ﺍ ‪‬‬‫ﻑ‪،‬ﻓﹶﺎﻟِﺎ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭ ٍ‬
‫‪٦١‬‬
‫ﻱ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ‪‬ﻳ ِﺔ"‪.‬‬
‫ﺸﻬ‪‬ﻮ ‪‬ﺭ ‪‬‬
‫‪‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹶﺔ‪ ،‬ﻭﹶﺃﺑ‪‬ﺎ ‪‬ﻩ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﹶﻓ ‪‬ﻲ ﺍﹾﻟﺤ‪‬ﺎ ِﻝ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻣ ‪‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ‬ ‫ﻭﻣﺜﺎﻝ ﻣﻀﻄﺮﺏ ﺍﳌﱳ‪ :‬ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ‪‬ﻋ ‪‬ﻦ ﺷ‪‬ﺮِﻳ ٍ‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺣ ‪‬ﻤ ‪‬ﺰ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰﻛﹶﺎ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ »:‬ﺇ ﱠﻥ ﻓِـﻰ‬ ‫ﺖ ‪‬ﺳﹶﺄﹾﻟ ‪‬‬ ‫ﺲ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺖ ﹶﻗ‪‬ﻴ ٍ‬ ‫‪‬ﻋ ‪‬ﻦ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹶﺔ ﺑِ‪‬ﻨ ِ‬
‫ﺲ ﺍﹾﻟﺒِـ ‪‬ﺮ ﺃﹶﻥ ‪‬ﺗ ‪‬ﻮﻟﱡـﻮﹾﺍ‬ ‫ﻼ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ﹶﺔ ﺍﱠﻟﺘِﻰ ﻓِﻰ ﺍﹾﻟ‪‬ﺒ ﹶﻘ ‪‬ﺮ ِﺓ‪ }:‬ﱠﻟ‪‬ﻴ ‪‬‬ ‫ﺤﻘ‪‬ﺎ ِﺳﻮ‪‬ﻯ ﺍﻟ ‪‬ﺰﻛﹶﺎ ِﺓ «‪ .‬ﹸﺛ ‪‬ﻢ ‪‬ﺗ ﹶ‬ ‫ﺍﹾﻟﻤ‪‬ﺎ ِﻝ ﹶﻟ ‪‬‬
‫ﺏ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟِﺒ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﻟﻠﹼ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻶِﺋﻜﹶـ ِﺔ‬‫ﻕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ِ‬
‫ﺸﺮِ ِ‬‫‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ ِﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﺒِﻴ ِﻞ‬
‫ﲔ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﲔ ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﹾﻟﻤ‪‬ﺎ ﹶﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ‪‬ﺒ ِﻪ ﹶﺫﻭِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺏ ‪‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻮﻓﹸﻮ ﹶﻥ ِﺑ ‪‬ﻌﻬ‪‬ـ ِﺪ ِﻫ ‪‬ﻢ ِﺇﺫﹶﺍ ﻋ‪‬ﺎﻫ‪‬ـﺪ‪‬ﻭﹾﺍ‬ ‫ﲔ ‪‬ﻭﻓِﻲ ﺍﻟ ‪‬ﺮﻗﹶﺎ ِ‬ ‫ﻭ‪‬ﺍﻟﺴ‪‬ﺂِﺋِﻠ ‪‬‬
‫ﻚ ﻫ‪‬ـ ‪‬ﻢ‬
‫ﻚ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﺻ‪‬ـ ‪‬ﺪﻗﹸﻮﺍ ‪‬ﻭﺃﹸﻭﹶﻟﺌِـ ‪‬‬ ‫ﺱ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﲔ ﺍﹾﻟ‪‬ﺒ ﹾﺄ ِ‬
‫ﻀﺮ‪‬ﺍﺀ ‪‬ﻭ ِﺣ ‪‬‬
‫ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ﹾﺄﺳ‪‬ﺎﺀ ﻭﺍﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻘﹸﻮ ﹶﻥ{ )‪ ( ١٧٧‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ٦٢.‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺷﺮِﻳ ٍ‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺣ ‪‬ﻤ ‪‬ﺰ ﹶﺓ ﻋ‪‬ـ ِﻦ‬
‫ﺲ ﻓِﻰ‬
‫ﺲ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ‪ -‬ﺗ ‪‬ﻌﻨِﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - - -‬ﻳﻘﻮﻝ‪ » :‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺖ ﹶﻗ‪‬ﻴ ٍ‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹶﺔ ِﺑ‪‬ﻨ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺍﹾﻟﻤ‪‬ﺎ ِﻝ ‪‬ﺣ ‪‬ﻖ ِﺳﻮ‪‬ﻯ ﺍﻟ ‪‬ﺰﻛﹶﺎ ِﺓ «‪ .٦٣‬ﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ" ﻓﻬﺬﺍ ﺍﺿﻄﺮﺍﺏ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ" ‪.‬‬

‫‪ - ٦١‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ )ﺝ ‪ / ٤‬ﺹ ‪( ٢٤٢‬‬

‫‪ - ٦٢‬ﺑﺮﻗﻢ )‪ ( ٦٦١‬ﻭﻃﱪﻯ ‪ ٥٧/٢‬ﻭﻫﻖ ‪ ٨٤/٤‬ﻭﺍﻹﲢﺎﻑ ‪ ١٠٥/٤‬ﻭﻋﺪﻯ ‪ ١٣٢٨/٤‬ﻭﻗـﻂ ‪ ١٢٥/٢‬ﻭﻛـﺜﲑ‬
‫‪ ٩٨/١‬ﻭﻣﻌﺎﱏ ‪ ٢٧/٢‬ﻭﺗﺦ ‪ ٩٠/٣‬ﻭﺍﻟﻨﻴﻞ ‪ ١٥٥/٨‬ﻭﻗﻮﺍﻩ‬
‫‪ - ٦٣‬ﺑﺮﻗﻢ )‪ ( ١٨٦١‬ﻭﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ﻭﰲ ﺫﻳﻠﻪ ﺍﳉﻮﻫﺮ ﺍﻟﻨﻘﻲ )ﺝ ‪ / ٤‬ﺹ ‪ ( ٨٤‬ﺑﺮﻗﻢ )‪ ( ٧٤٩٣‬ﻗﺎﻝ‬
‫ﲔ ﹶﻓ ‪‬ﻤ ‪‬ﻦ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ِﻌ ٍ‬‫ﻑ ِﺑﹶﺄﺑِﻰ ‪‬ﺣ ‪‬ﻤ ‪‬ﺰ ﹶﺓ ‪ :‬ﻣ‪‬ﻴﻤ‪‬ﻮ ٍﻥ ﺍ َﻷ ‪‬ﻋ ‪‬ﻮ ِﺭ ﻛﹸﻮِﻓ ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺚ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﻋﻘﺒﻪ ‪ :‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﻆ‬
‫ﺖ ﹶﺃ ‪‬ﺣ ﹶﻔ ﹸ‬
‫ﺴ ‪‬‬ ‫ﺲ ﻓِﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﻝ ‪‬ﺣ ‪‬ﻖ ِﺳﻮ‪‬ﻯ ﺍﻟ ‪‬ﺰﻛﹶﺎ ِﺓ" ﹶﻓﹶﻠ ‪‬‬ ‫ﺻﺤ‪‬ﺎ‪‬ﺑﻨ‪‬ﺎ ﻓِﻰ ﺍﻟ‪‬ﺘﻌ‪‬ﺎﻟِﻴ ِﻖ "ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺚ‪ .‬ﻭ‪‬ﺍﱠﻟﺬِﻯ ‪‬ﻳ ‪‬ﺮﻭِﻳ ِﻪ ﹶﺃ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻅ ﺍﹾﻟ ‪‬‬
‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺣﻔﱠﺎ ِ‬
‫ﺖ ِﺫ ﹾﻛ ‪‬ﺮ ‪‬ﻩ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ‪.‬‬
‫ﺖ ﻓِﻰ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﻓِﻴ ِﻪ ِﺇ ‪‬ﺳﻨ‪‬ﺎﺩ‪‬ﺍ ﻭ‪‬ﺍﱠﻟ ِﺬﻯ ‪‬ﺭﻭ‪‬ﻳ ‪‬‬
‫ﻗﻠﺖ ‪:‬ﺻﺤﺢ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﻭﻗﻔﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻭﺭﺩ ﻋﻜﺴﻪ ﻭﻫﻮ ﻟﻴﺲ ﰱ ﺍﳌﺎﻝ ﺣﻖ ﺳﻮﻯ ﺍﻟﺰﻛـﺎﺓ‬
‫ﻭﰱ ﺳﻨﺪﻩ ﺿﻌﻒ ﻭﰱ ﻣﻌﻨﺎﻩ ‪" :‬ﺇﺫﺍ ﺃﺩﻳﺖ ﺯﻛﺎﺓ ﻣﺎﻟﻚ ﻓﻘﺪ ﺫﻫﺐ ﻋﻨﻚ ﺷﺮﻩ ‪ "...‬ﻫﻖ ‪ . ٨٤/٤‬ﺻﺤﻴﺢ‪.‬‬
‫ﻭﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺳﻬﻞ ﻣﻴﺴﻮﺭ ﺑﺈﺫﻥ ﺍﷲ ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﳊﺎﻟﺔ ﺍﻟﻌﺎﺩﻳﺔ ﻟﻠﻤﺴﻠﻤﲔ ﺣﻴﺚ ﺃﻥ ﺯﻛﺎﺓ ﺍﳌـﺎﻝ‬
‫ﻭﳓﻮﻫﺎ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻜﻔﻰ ﺣﺎﺟﺔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ‪.‬‬

‫‪٢٧‬‬
‫ﻱ ﺃﺑﺪ ﹶﻝ ِﻓ‪‬ﻴ ِﻪ ﺭﺍﻭﻳﻪ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﺑﺂﺧﺮ ﰲ ﺍﻟﺴﻨﺪ ﺃﻭ ﰲ ﺍﹾﻟ ‪‬ﻤﺘ‪‬ﻦ ﻋﻤﺪﹰﺍ‬ ‫‪ -١١‬ﺍﳌﻘﻠﻮﺏ‪،‬ﻫﻮ ﺍﹾﻟ ‪‬‬
‫ﺤ ِﺪﻳ‪‬ﺚ ﺍﱠﻟ ِﺬ ‪‬‬
‫‪٦٤‬‬
‫ﺃﻭ ﺳﻬﻮﹰﺍ‬
‫ﻭﻣﻦ ﺃﺳﻮﺃ ﺃﻣﺜﻠﺔ ﺍﻟﻘﻠﺐ‪ :‬ﻣﺎ ﻧﻘﻠﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﻌﻠﻞ )‪ ( ١٣٧١‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ﹶﺃﺑ‪‬ﻮ ‪‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹶﺔ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻲ‪ ،‬ﻋ ‪‬ﻦ ﺟ‪‬ـﺎِﺑ ٍﺮ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬ ‫ﺴ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ‪ ،‬ﻋ ِﻦ ﺍﻟ ‪‬‬ ‫ﺚ؛ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ‪‬ﺒ ‪‬‬
‫‪‬ﺣﺪِﻳ ٍ‬
‫ﺏ‪.‬‬‫ﺡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺒ ‪‬ﺮﹶﺃ"‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ‪‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹶﺔ‪ :‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﺮ ‪‬ﺳ ﹲﻞ ‪‬ﻣ ﹾﻘﻠﹸﻮ ‪‬‬ ‫ﺠ ‪‬ﺮ ِ‬
‫ﺴ‪‬ﺘﻘﹶﺎ ‪‬ﺩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫‪،‬ﻗﹶﺎ ﹶﻝ‪":‬ﻻ ‪‬ﻳ ‪‬‬
‫ﻳﻌﲏ ﺃﺑﻮ ﺯﺭﻋﺔ ﺃﻥ ﺻﻮﺍﺑﻪ‪ ) :‬ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻋﻦ ﻋﻨﺒﺴﺔ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺟﺎﺑﺮ ﻋﻦ ﺍﻟﺸﻌﱯ ﻋﻦ‬
‫ﺍﻟﻨﱯ  ( ‪.‬‬
‫ﻓﻬﺬﺍ ﻗﻠﺐ ﻣﻔﺴﺪ ﺟﺪﹰﺍ‪،‬ﻟﻴﺲ ﰲ ﺗﺼﻴﲑ ﺍﳌﺮﺳﻞ ﻣﻮﺻﻮ ﹰﻻ ﻓﻘﻂ؛ ﺇﺫ ﺍﻟﺸﻌﱯ ﺗﺎﺑﻌﻲ‪،‬ﺑﻞ ﺟﺎﺑﺮ‬
‫ﻫﺬﺍ ﰲ ﺣﺎﻝ ﺍﻟﻮﺻﻞ ﻫﻮ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺼﺤﺎﰊ‪،‬ﻭﰲ ﺣﺎﻝ ﻛﻮﻧﻪ ﺍﻟﺮﺍﻭﻱ‬
‫ﻋﻦ ﺍﻟﺸﻌﱯ ﻓﻬﻮ ﺟﺎﺑﺮ ﺑﻦ ﻳﺰﻳﺪ ﺍﳉﻌﻔﻲ ﺃﺣﺪ ﺍﳌﺘﺮﻭﻛﲔ ﰲ ﺍﳊﺪﻳﺚ‪،‬ﻓﺘﺄﻣﻞ !‬

‫ــــــــــــــــ‬

‫ﻭﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﳛﻤﻞ ﻋﻠﻰ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻄﺎﺭﺋﺔ ‪ :‬ﺣﺮﻭﺏ ﻛﻮﺍﺭﺙ ﻃﺒﻴﻌﻴﺔ‪ ...‬ﺣﻴﺚ ﺯﻛﺎﺓ ﺍﳌﺎﻝ ﻻ ﺗﻜﻔﻰ ﻟﺴﺪ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﻓﻴﺠﻮﺯ ﻟﻮﱃ ﺍﻷﻣﺮ ﺍﻟﻌﺎﺩﻝ ﺃﺧﺬ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻔﻘﺮﺍﺀ ﺃﻭ ﺍﳉﻬﺎﺩ ‪ --‬ﻣﻦ ﻓﻀﻮﻝ ﺃﻣﻮﺍﻝ ﺍﻷﻏﻨﻴﺎﺀ‪ ...‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻗﺎﻟﻪ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﻭﻫﻮ ﺍﳊﻖ ‪ ،‬ﺍﻧﻈﺮ ﺍﻟﻔﻴﺾ ‪ ٤٧٢/٢‬ﻭ ‪ ، ٤٧٣‬ﻭﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻭﻛﻴﻒ ﻋﺎﳉﻬﺎ‬
‫ﺍﻹﺳﻼﻡ ﻟﻠﻘﺮﺿﺎﻭﻯ‬
‫ﺤ ِﺪﻳ‪‬ﺚ ‪ ٩١ :‬ﻭﺍﻹﺭﺷﺎﺩ ‪-٢٦٦/١‬‬ ‫‪ - ٦٤‬ﺍﻧﻈﺮ ﺃﺛﺮ ﻋﻠﻞ ﺍﹾﻟ ‪‬‬
‫ﺤ ِﺪﻳ‪‬ﺚ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ‪ ٣١١ :‬ﻭ ‪‬ﻣ ‪‬ﻌ ِﺮﻓﹶﺔ ﺃﻧﻮﺍﻉ ﻋﻠﻢ ﺍﹾﻟ ‪‬‬
‫‪ ، ٢٧٢‬ﻭﺍﻟﺘﻘﺮﻳﺐ‪ ٨٧-٨٦ :‬ﻭﺍﻻﻗﺘﺮﺍﺡ‪ ٢٣٦:‬ﻭﺍﳌﻨﻬﻞ ﺍﻟـﺮﻭﻱ ‪ ، ٥٣ :‬ﻭﺍﳋﻼﺻـﺔ ‪ ، ٧٦ :‬ﻭﺍﳌﻮﻗﻈـﺔ ‪، ٦٠ :‬‬
‫ﺤ ِﺪﻳ‪‬ﺚ ‪ ، ٨٧ :‬ﻭﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ ‪ ٢٨٢/١‬ﻭﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ ‪ ، ١٢٥ :‬ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪٢٥٣/١‬‬ ‫ﻭﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﹾﻟ ‪‬‬
‫ﻭﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ‪ ، ٧٢-٦٩ :‬ﻭﺷﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ ‪‬ﻋﻠﹶﻰ ﺃﻟﻔﻴﺔ ﺍﻟﻌﺮﺍﻗﻲ ‪ ٢٢٥ :‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﻗﻲ ‪ ٢٨٢/١‬ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ‬
‫‪ ٩٨/٢‬ﻭﻇﻔﺮ ﺍﻷﻣﺎﱐ ‪ ، ٤٠٥ :‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ‪. ٢٣٠ :‬‬

‫‪٢٨‬‬
 ‫ﻒ ﺿﻌﻔﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﻫﻮ ﺃﻧﻮﺍﻉ ﻣﻨﻬﺎ‪:‬‬
‫ﺏ ﺍﻟﻀﻌﻴ ‪‬‬
‫‪ .١‬ﺍﳌﻨﻜ ‪‬ﺮ‪ :‬ﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻀﻌﻴﻒ ﳐﺎﻟﻔﺎ ﻟﻠﺜﻘﺎﺕ ﻭﺗﻔﺮﺩ ﺑﻪ‪،‬ﺃﻭ ﺍﳌﻨﻜ ‪‬ﺮ ﻫ ‪‬ﻮ ﺍﳊﺪﻳ ﹸ‬
‫ﺚ ﺍﻟـﺬﻱ‬
‫ﻑ ﻣ‪‬ﺘﻨ‪‬ﻪ ﻣﻦ ﻏ ِﲑ ﺭﻭﺍﻳِﺘ ِﻪ‪،‬ﻻ ﻣﻦ ﺍﻟﻮﺟ ِﻪ ﺍﻟﺬﻱ ﺭﻭﺍ ‪‬ﻩ ﻣﻨ ‪‬ﻪ ﻭﻻ ﻣﻦ‬
‫ﻳﻨﻔﺮ ‪‬ﺩ ﺑ ِﻪ ﺍﻟﺮﺟ ﹸﻞ‪،‬ﻭﻻ ﻳ‪‬ﻌﺮ ‪‬‬
‫‪٦٥‬‬
‫ﻭﺟ ٍﻪ ﺁﺧ ‪‬ﺮ‬
‫ﺲ ﰲ ﺭﺍﻭﻳ ِﻪ ﻣﻦ ﺍﻟﺜﻘ ِﺔ ﻭﺍﻹﺗﻘﺎ ِﻥ ﻣﺎ ﳛﺘﻤ ﹸﻞ ﻣﻌ ‪‬ﻪ ﺗﻔ ‪‬ﺮ ‪‬ﺩ ‪‬ﻩ‪،‬ﻭﻫـ ‪‬ﻮ‬ ‫ﻓﺎﻷﻭ ﹸﻝ‪ :‬ﻣﺜﺎ ﹲﻝ ﻟﻠﻔﺮ ِﺩ ﺍﻟﺬﻱ ﻟﻴ ‪‬‬
‫ﺲ ﻋ ‪‬ﻦ ﻫِﺸﺎ ِﻡ ﺑ ِﻦ‬ ‫ﻣﺎ ﺭﻭﺍ ‪‬ﻩ ﺍﻟﻨﺴﺎﺋ ‪‬ﻲ‪،‬ﻭﺍﺑ ‪‬ﻦ ﻣﺎﺟﻪ ﻣ ‪‬ﻦ ﺭﻭﺍﻳ ِﺔ ﺃﰊ ‪‬ﺯ ﹶﻛ‪‬ﻴ ٍﺮ ﳛﲕ ﺑ ِﻦ ﳏ ‪‬ﻤ ِﺪ ﺑ ِﻦ ﻗﻴ ٍ‬
‫ﷲ )  ( ‪،‬ﻗﺎ ﹶﻝ‪ ":‬ﻛﻠﻮﺍ ﺍﻟ‪‬ﺒﹶﻠ ‪‬ﺢ ﺑﺎﻟ‪‬ﺘ ‪‬ﻤ ِﺮ‪،‬ﻓﺈ ﱠﻥ ﺍﺑ ‪‬ﻦ‬ ‫ﻋ‪‬ﺮﻭ ﹶﺓ ﻋ ‪‬ﻦ ﺃﺑﻴ ِﻪ ﻋ ‪‬ﻦ ﻋﺎﺋﺸ ﹶﺔ؛ ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ‬
‫ﺚ ﻣﻨﻜ ‪‬ﺮ‪،٦٦‬ﻗﺎ ﹶﻝ ﺍﺑ ‪‬ﻦ‬ ‫ﺚ"‪،‬ﻗﺎ ﹶﻝ ﺍﻟﻨﺴﺎﺋ ‪‬ﻲ ﻫﺬﺍ ﺣﺪﻳ ﹲ‬
‫ﺐ ﺍﻟﺸﻴﻄﺎ ﹸﻥ‪ …،‬ﺍﳊﺪﻳ ﹶ‬ ‫ﻀ ‪‬‬ ‫ﺁﺩ ‪‬ﻡ ﺇﺫﺍ ﺃﻛﹶﻠ ‪‬ﻪ ﹶﻏ ِ‬
‫ﺝ ﻋﻨﻪ ﻣﺴﻠ ‪‬ﻢ ﰲ ﻛﺘﺎِﺑ ِﻪ ﻏ ‪‬ﲑ ﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ﻳﺒﻠ ﹾﻎ‬
‫ﱀ ﺃﺧﺮ ‪‬‬‫ﺡ ﺗﻔ ‪‬ﺮ ‪‬ﺩ ﺑ ِﻪ ﺃﺑﻮ ﺯ‪‬ﻛ ٍﲑ‪،‬ﻭﻫ ‪‬ﻮ ﺷﻴ ‪‬ﺦ ﺻﺎ ﹲ‬ ‫ﺍﻟﺼﻼ ِ‬
‫ﻣﺒﻠ ﹶﻎ ‪‬ﻣ ‪‬ﻦ ﳛﺘﻤ ﹸﻞ ﺗﻔ ‪‬ﺮ ‪‬ﺩ ‪‬ﻩ‪.‬‬
‫ﺝ ﻟ ‪‬ﻪ ﻣﺴﻠ ‪‬ﻢ ﰲ ﺍﳌﺘﺎﺑﻌﺎﺕ ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﺃﺧﺮ ‪‬‬
‫‪ ٢‬ﺍﳌﺘﺮﻭﻙ‪ :‬ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺍﻧﻔﺮﺩ ﺑﻪ ﺭﺍﻭ ﻣﺘﻬﻢ ﺑﺎﻟﻜﺬﺏ ﻭﻫﻮ ﻣﻦ ﻋﺮﻑ ﺑﺎﻟﻜﺬﺏ‬
‫ﰲ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﻻ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪ .‬ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﻣﻦ ﺭﻣﻲ ﺑﻔـﺴﻖ ﺃﻭ‬
‫ﻛﺜﲑ ﺍﻟﻐﻔﻠﺔ ﺃﻭ ﺍﻟﻮﻫﻢ‪.٦٧.‬‬
‫ﳉﻌ‪‬ﻔﻲ ﺍﻟﻜﻮﰲ ﺍﻟﺸﻴﻌﻲ‪،‬ﻋﻦ ﺟﺎﺑﺮ ﻋﻦ ﺃﰊ ﺍﻟﻄﻔﻴﻞ ﻋـﻦ‬ ‫ﻣﺜﺎﻝ‪ :‬ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ‪‬ﺷﻤِﺮ ﺍ ﹸ‬
‫ﻋﻠﻲ ﻭﻋﻤﺎﺭ ﻗﺎﻻ‪ :‬ﻛﺎﻥ ﺍﻟﻨﱯ  ﻳﻘﻨﺖ ﰲ ﺍﻟﻔﺠﺮ‪،‬ﻭﻳﻜﱪ ﻳـﻮﻡ ﻋﺮﻓـﺔ ﻣـﻦ ﺻـﻼﺓ‬
‫ﺍﻟﻐ‪‬ﺪﺍﺓ‪،‬ﻭﻳﻘﻄﻊ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ"‬
‫ﻭﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻻﺑﻦ ﺣﺠﺮ ‪ :٦٨‬ﻋﻤﺮﻭ ﺑﻦ ﴰﺮ ﺍﳉﻌﻔﻲ ﺍﻟﻜﻮﰲ ﺍﻟﺸﻴﻌﻲ ﺃﺑﻮ ﻋﺒـﺪ ﺍﷲ‬
‫ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻭﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ ﻭﺍﻷﻋﻤﺶ ﺭﻭﻯ ﻋﺒﺎﺱ ﻋﻦ ﳛﲕ ﻟﻴﺲ ﺑﺸﻲﺀ ﻭﻗـﺎﻝ‬
‫ﺍﳉﻮﺯﺟﺎﱐ ﺯﺍﺋﻎ ﻛﺬﺍﺏ ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﺭﺍﻓﻀﻲ ﻳﺸﺘﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻳﺮﻭﻱ ﺍﳌﻮﺿـﻮﻋﺎﺕ‬
‫ﻋﻦ ﺍﻟﺜﻘﺎﺕ ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﳛﲕ‪ :‬ﻻ ﻳﻜﺘـﺐ ﺣﺪﻳﺜـﻪ‪ ...‬ﻭﻗـﺎﻝ‬

‫‪ - ٦٥‬ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ )ﺝ ‪ / ١‬ﺹ ‪( ٨٠‬‬

‫‪ - ٦٦‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺮﺳﺎﻟﺔ )‪( ٦٦٩٠‬‬
‫‪ - ٦٧‬ﻣﻨﻈﻮﻣﺔ ﻣﺼﺒﺎﺡ ﺍﻟﺮﺍﻭﻱ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪( ٦٩‬‬
‫‪ - ٦٨‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ )ﺝ ‪ / ٤‬ﺹ ‪[ ١٠٧٥ ] ( ١١٦‬‬

‫‪٢٩‬‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻏﲑﳘﺎ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ‪ ...‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻛﺎﻥ ﻛﺜﲑ‬
‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﻋﻦ ﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ ﻭﻟﻴﺲ ﻳﺮﻭﻱ ﺗﻠﻚ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻔﺎﺣﺸﺔ ﻋﻦ ﺟﺎﺑﺮ ﻏﲑﻩ‪،‬‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﻌﻘﻴﻠﻲ ﻭﺍﻟﺪﻭﻻﰊ ﻭﺍﺑﻦ ﺍﳉﺎﺭﻭﺩ ﻭﺍﺑﻦ ﺷﺎﻫﲔ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ ﻳﺮﻭﻱ‬
‫‪٦٩‬‬
‫ﻋﻦ ﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﻨﺎﻛﲑ"‬
‫ﻗﻠﺖ‪ :‬ﻟﻜﻦ ﺃﻛﺜﺮ ﻣﺎ ﻳﺴﺘﺨﺪﻡ ﺍﶈ ‪‬ﺪﺛﻮﻥ ) ﺍﳌﺘﺮﻭﻙ ( ﻋﻠﻰ ﺍﻟﺮﻭﺍﺓ ﺩﻭﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ‪،‬ﻓﻜﺜﲑﹰﺍ‬
‫ﻣﺎ ﻳﻘﻮﻟﻮﻥ )ﻓﻼ ﹲﻥ ﻣﺘﺮﻭﻙ ( ‪٧٠‬ﺃﻭ )ﻣﺘﺮﻭ ‪‬ﻙ ﺍﳊﺪﻳﺚ ( ‪ ٧١‬ﺃﻭ) ﺗﺮﻛﻮﻩ ( ‪،٧٢‬ﺃﻭ )ﺗﺮﻛـﻪ‬
‫ﺱ ( ‪.٧٣‬‬
‫ﺍﻟﻨﺎ ‪‬‬
‫ﺃﻣﺎ ﰲ ﺍﳊﺪﻳﺚ ﻓﻼ ﻳﺴﺘﻌﻤﻠﻮﻧﻪ ﺇﻻ ﻧﺎﺩﺭﹰﺍ‪،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﳛـﺼﺮﻭﻧﻪ ﰲ ﺭﻭﺍﻳـﺔ ﺍﳌﺘـﻬﻢ‬
‫ﺖ ﺍﻟـﺪﻻﺋﻞ ﻋﻠـﻰ‬ ‫ﺚ ﻋﻨﺪﻫﻢ ﻳ‪‬ﺘﺮ ‪‬ﻙ ﺇﺫﺍ ﻗﺎﻣ ِ‬‫ﺑﺎﻟﻜﺬﺏ‪،‬ﻛﻤﺎ ﻗﺎﻝ ﺫﻟﻚ ﺍﻟﺒﻌﺾ‪،‬ﺑﻞ ﺍﳊﺪﻳ ﹸ‬
‫ﺿﻌﻔﻪ‪،‬ﺃﻭ ﱂ ﺗﻘﻢ ﻋﻠﻰ ﻗﺒﻮﻟﻪ‪،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﻮﺟﺒﹰﺎ ﻟﺘﺮﻙ ﺭﺍﻭﻳﻪ‪،‬ﻷﻥ ﺍﻟﺮﺍﻭﻱ ﻻ ﻳﺘﺮﻙ‬
‫ﻼ ‪ -‬ﺗﺮﻙ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﺧﻄﺄ ﻓﻴﻪ ‪.‬‬ ‫ﺇﻻ ﺇﺫﺍ ﻛﺜﺮ ﺍﳋﻄﺄ ﻣﻨﻪ‪،‬ﻟﻜﻦ ﺇﺫﺍ ﺃﺧﻄﺄ‪ -‬ﻭﻟﻮ ﻗﻠﻴ ﹰ‬
‫‪ ٣‬ﺍﳌﻄﺮﻭﺡ‪ :‬ﻭﻫﻮ ﻣﺜﻞ ﺍﳌﺘﺮﻭﻙ ﻭﻣﺜﻠﻪ ﺍﻟﻮﺍﻫﻲ ﻭﺍﻟﺴﺎﻗﻂ ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺃﻓﺮﺩﻩ ﺍﳊـﺎﻓﻆ‬
‫ﺍﻟﺬﻫﱯ ﻭﻋﺮﻓﻪ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﻧﺰﻝ ﻋﻦ ﺍﻟﻀﻌﻴﻒ ﻭﺍﺭﺗﻔﻊ ﻋﻦ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫ﻭﻣﺜﻞ ﻟﻪ ﺍﻟﺬﻫﱯ ﲝﺪﻳﺚ ﺟﻮﻳﱪ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺍﻟﻀﺤﺎﻙ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪.‬‬
‫ﻭﻫﻲ ﺳﻠﺴﻠﺔ ﻳﺮﻭﻯ ‪‬ﺎ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﻋﻦ ﺟﻮﻳﱪ ﻋﻦ ﺍﻟﻀﺤﺎﻙ ﻋﻦ ﺍﺑﻦ ﻋﺒـﺎﺱ‬
‫ﻣﺮﻓﻮﻋﺎ ﻗﺎﻝ‪":‬ﲡﺐ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻐﻼﻡ ﺇﺫﺍ ﻋﻘﻞ ﻭﺍﻟﺼﻮﻡ ﺇﺫﺍ ﺃﻃﺎﻕ" ‪.‬‬

‫‪ - ٦٩‬ﻭﺍﻧﻈﺮ ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ـ‪ ٣‬ـ ﺹ ‪ ٢٦٨‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )ﺝ ‪ / ٤‬ﺹ ‪[ ١٠٧٥ ] ( ١١٦‬‬

‫‪ - ٧٠‬ﻛﻤﺎ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )ﺝ ‪ / ١‬ﺹ ‪ -١٤ ( ٧٨‬ﺃﲪﺪ ﺍﺑﻦ ﺑﺸﲑ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺁﺧﺮ ﻣﺘـﺮﻭﻙ ﺧﻠﻄـﻪ ﻋﺜﻤـﺎﻥ‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺑﺎﻟﺬﻱ ﻗﺒﻠﻪ ﻭﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺍﳋﻄﻴﺐ ﻓﺄﺻﺎﺏ ﻣﻦ ﺍﻟﻌﺎﺷﺮﺓ ﲤﻴﻴﺰ‬
‫‪ - ٧١‬ﻛﻤﺎ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )ﺝ ‪ / ١‬ﺹ ‪ -٢١٥ ( ٩٢‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺒﺴﻲ ﺑﺎﳌﻮﺣﺪﺓ ﺃﺑﻮ ﺷﻴﺒﺔ ﺍﻟﻜـﻮﰲ‬
‫ﻗﺎﺿﻲ ﻭﺍﺳﻂ ﻣﺸﻬﻮﺭ ﺑﻜﻨﻴﺘﻪ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ﻣﺎﺕ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﺕ ﻕ‪.‬‬
‫‪ - ٧٢‬ﻛﻤﺎ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )ﺝ ‪ / ٢‬ﺹ ‪ -٧٨٦٢ ( ٦١٠‬ﻳﻮﺳﻒ ﺍﺑﻦ ﺧﺎﻟﺪ ﺍﺑﻦ ﻋﻤﲑ ﺍﻟﺴﻤﱵ ﺑﻔـﺘﺢ ﺍﳌﻬﻤﻠـﺔ‬
‫ﻭﺳﻜﻮﻥ ﺍﳌﻴﻢ ﺑﻌﺪﻫﺎ ﻣﺜﻨﺎﺓ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﺒﺼﺮﻱ ﻣﻮﱃ ﺑﲏ ﻟﻴﺚ ﺗﺮﻛﻮﻩ ﻭﻛﺬﺑﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﻛﺎﻥ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ ﻣـﻦ‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻣﺎﺕ ﺳﻨﺔ ﺗﺴﻊ ﻭﲦﺎﻧﲔ ﻕ‬
‫‪ - ٧٣‬ﻛﻤﺎ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ )ﺝ ‪ / ١‬ﺹ ‪ [ ١٠٨٨ ] ( ١٠٩‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺩﺭﻳـﺲ ﺍﻷﺳـﻮﺍﺭﻱ‬
‫ﺍﻟﺒﺼﺮﻱ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﻋﻦ ﳘﺎﻡ ﻭﺃﺑﺎﻥ ﻭﻋﻨﻪ ﻋﻤﺮ ﺑﻦ ﺷﺒﺔ ﻭﺍﺑﻦ ﻣﺜﲎ ﺗﺮﻛﻪ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﻗﺎﻝ ﺃﺑـﻮ ﺯﺭﻋـﺔ ﻭﺍﻩ ﻭﻗـﺎﻝ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺗﺮﻛﻪ ﺍﻟﻨﺎﺱ ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ‪....‬‬

‫‪٣٠‬‬
‫ﺟﻮﻳﱪ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ﻟﻴﺲ ﺑﺸﻲﺀ‪،‬ﻭﻗﺎﻝ ﺍﳉﻮﺯﺟﺎﱐ‪ :‬ﻻ ﻳﺸﺘﻐﻞ ﺑﻪ‪ .‬ﻭﻗـﺎﻝ ﺍﻟﻨـﺴﺎﺋﻲ‬
‫‪٧٤‬‬
‫ﻭﺍﻟﺪﺭﺍﻗﻄﲏ ﻭﻏﲑﳘﺎ‪ :‬ﻣﺘﺮﻭﻙ‪.‬‬
‫ــــــــــــــــ‬

‫ﺝ‪ .‬ﺍﳌﻮﺿﻮﻉ‪:٧٥‬‬
‫ﻉ ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ  ‪.‬‬
‫‪٧٦‬‬
‫ﺨ‪‬ﺘﻠﹶﻖ ﺍﳌﺼﻨﻮ ‪‬‬
‫ﺏ ﺍ ﹸﳌ ‪‬‬
‫ﻫﻮ ﺍﻟﻜﺬ ‪‬‬
‫ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﲢﻞ ﺭﻭﺍﻳﺘﻪ ﻷﺣﺪ ‪‬ﻋِﻠ ‪‬ﻢ ﺣﺎﹶﻟ ‪‬ﻪ ﰲ ﺃﻱ ﻣﻌﲎ ﻛﺎﻥ ﺳﻮﺍﺀ ﺍﻷﺣﻜﺎﻡ‪،‬‬
‫ﺙ ‪‬ﻋﻨ‪‬ـﻰ‬
‫ﻭﺍﻟ ﹶﻘﺼ‪‬ﺺ‪ ،‬ﻭﺍﻟﺘ‪‬ﺮﻏﻴﺐ ﻭﻏﲑﻫﺎ‪،‬ﺇﻻ ﻣﻊ ﺑﻴﺎﻥ ﻭﺿﻌﻪ‪،‬ﳊﺪﻳﺚ ﻣﺴﻠﻢ‪ » :‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺪ ﹶ‬
‫‪٧٧‬‬
‫ﲔ «‪.‬‬
‫ﺏ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﹾﻟﻜﹶﺎ ِﺫِﺑ ‪‬‬
‫ﺚ ‪‬ﻳﺮ‪‬ﻯ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ ِﺬ ‪‬‬
‫ﺤﺪِﻳ ٍ‬
‫ِﺑ ‪‬‬

‫ــــــــــــــــ‬

‫‪ - ٧٤‬ﺍﻧﻈﺮ ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪( ٣٠٠‬‬
‫‪ - ٧٥‬ﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٨‬ﻭﺍﻟﺒﺎﻋﺚ ﺍﳊﺜﻴﺚ ﰲ ﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪( ١٠‬‬
‫ﻭﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﻴﺴﲑ ﳌﻌﺮﻓﺔ ﺳﻨﻦ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٦‬ﻭﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ )ﺝ‬
‫‪ / ١‬ﺹ ‪ ( ٥‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻣﻦ ﻓﻨﻮﻥ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٢٦‬ﻭﻓﺘﺢ ﺍﳌﻐﻴـﺚ ﺑـﺸﺮﺡ ﺃﻟﻔﻴـﺔ‬
‫ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٣٦‬ﻭﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ ﰲ ﺗﻮﺿﻴﺢ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢١‬ﻭﺃﻟﻔﻴﺔ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٦‬ﻭﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٦‬ﻭﺷﺮﺡ ﺷﺮﺡ ﳔﺒـﺔ‬
‫ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٣٥‬ﻭﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٢٤‬ﻭﺍﳌﻮﻗﻈـﺔ ﰲ‬
‫ﻋﻠﻢ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٥‬ﻭﺍﻟﺸﺬﺍ ﺍﻟﻔﻴﺎﺡ ﻣﻦ ﻋﻠﻮﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٢٣‬ﻭﺃﻟﻔﻴﺔ ﺍﻟﻌﺮﺍﻗﻲ‬
‫ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٠‬ﻭﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ )ﺝ ‪ / ١‬ﺹ ‪ ( ٩٤‬ﻭﺷﺮﺡ ﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬
‫)ﺝ ‪ / ١‬ﺹ ‪ ( ٢٢٥‬ﻭﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎﺡ ﻟﻠﺤﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٩‬ﻭﲢﺮﻳﺮ ﻋﻠﻮﻡ ﺍﳊـﺪﻳﺚ ﻟﻌﺒـﺪ ﺍﷲ‬
‫ﺍﳉﺪﻳﻊ )ﺝ ‪ / ٣‬ﺹ ‪ ( ٢٥٦‬ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ )ﺝ ‪ / ٢‬ﺹ ‪( ٦٨‬‬
‫‪ - ٧٦‬ﺍﳌﺼﺎﺩﺭ ﺍﻟﺴﺎﺑﻘﺔ‬
‫‪ - ٧٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪ ( ١‬ﻭﻣﻘﺪﻣﺔ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ﺟـ ‪ ١‬ـ ﺹ ‪. ٦٢‬‬

‫‪٣١‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‬
‫‪٧٨‬‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﻫﻰ ﺍﻷﺳﺎﻧﻴﺪ‬
‫ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ‪،‬ﻓﻘﺪ ﺫﻛﺮﻭﺍ ﰲ ﲝﺚ" ﺍﻟﻀﻌﻴﻒ" ﻣﺎ ﻳﺴ ‪‬ﻤﻰ ﺑـ"ﺃﻭﻫﻰ‬
‫ﺍﻷﺳﺎﻧﻴﺪ"‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪ :٧٩‬ﻓﺄﻭﻫﻰ ﺃﺳﺎﻧﻴﺪ ﺍﻟﺼ‪‬ﺪﻳﻖ‪ :‬ﺻﺪ‪‬ﻗﺔ ﺍﻟﺪ‪‬ﻗﻴﻘﻲ‪ ،٨٠‬ﻋﻦ ﹶﻓﺮ‪‬ﻗﺪ ﺍﻟﺴ‪‬ﺒﺨﻲ‪ ،٨١‬ﻋـﻦ‬
‫‪‬ﻣﺮ‪‬ﺓ ﺍﻟﻄﻴﺐ‪ ٨٢‬ﻋﻨﻪ‪.‬‬
‫ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ ٨٣‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻨِﻴ ٍﻊ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳﺰِﻳﺪ‪ ‬ﺑ ‪‬ﻦ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗ ﹸﺔ ‪‬ﺑ ‪‬ﻦ‬
‫ﺼﺪ‪‬ﻳ ِﻖ ﻋ‪‬ـ ِﻦ ﺍﻟـﻨﱯ ‪- -‬‬
‫ﺐ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ﺨ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ ﹶﺓ ﺍﻟ ﱠﻄ‪‬ﻴ ِ‬
‫ﺴ‪‬ﺒ ِ‬
‫ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﻓ ‪‬ﺮﹶﻗ ٍﺪ ﺍﻟ ‪‬‬
‫ﺐ ‪‬ﻭ ﹶﻻ ‪‬ﻣﻨ‪‬ﺎ ﹲﻥ ‪‬ﻭ ﹶﻻ ‪‬ﺑﺨِﻴ ﹲﻞ«‪.‬‬ ‫ﺠ‪‬ﻨ ﹶﺔ ِﺧ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ »:‬ﻻﹶ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﻭﺃﻭﻫﻰ ﺃﺳﺎﻧﻴﺪ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ :‬ﻋ‪‬ﻤﺮﻭ ﺑﻦ ﴰﺮ‪ ،٨٤‬ﻋﻦ ﺟﺎﺑﺮ ﺍ ﹸ‬
‫ﳉﻌ‪‬ﻔـﻲ‪ ،٨٥‬ﻋـﻦ ﺍﳊـﺎﺭﺙ‬
‫ﺍﻷﻋﻮﺭ‪ ،٨٦‬ﻋﻦ ﻋﻠﻲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪-‬‬

‫‪ - ٧٨‬ﺍﻧﻈﺮ ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٩٦‬ﻭﺍﳌﻮﻗﻈﺔ ﰲ ﻋﻠﻢ ﻣﺼﻄﻠﺢ ﺍﳊـﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪( ٥‬‬
‫ﻭﺍﻻﻗﺘﺮﺍﺡ ﰲ ﻓﻦ ﺍﻻﺻﻄﻼﺡ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺝ ‪ / ١‬ﺹ ‪( ٥‬‬
‫‪ - ٧٩‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪( ١٢١‬‬
‫‪ - ٨٠‬ﺻﺪﻗﺔ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺪﻗﻴﻘﻲ ﺃﺑﻮ ﺍﳌﻐﲑﺓ ﺃﻭ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺒﺼﺮﻱ ﺻﺪﻭﻕ ﻟﻪ ﺃﻭﻫﺎﻡ ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ﺑـﺦ ﺩ ﺕ‬
‫‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٢٩٢١) [ ٢٧٥‬‬
‫‪ - ٨١‬ﻓﺮﻗﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﺴﺒﺨﻲ ﺑﻔﺘﺢ ﺍﳌﻬﻤﻠﺔ ﻭﺍﳌﻮﺣﺪﺓ ﻭﲞﺎﺀ ﻣﻌﺠﻤﺔ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻟﺒﺼﺮﻱ ﺻﺪﻭﻕ ﻋﺎﺑﺪ ﻟﻜﻨﻪ ﻟـﲔ‬
‫ﺍﳊﺪﻳﺚ ﻛﺜﲑ ﺍﳋﻄﺄ ﻣﻦ ﺍﳋﺎﻣﺴﺔ ﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﺕ ﻕ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٣٨٤) [ ٤٤٤‬‬
‫‪ - ٨٢‬ﻣﺮﺓ ﺑﻦ ﺷﺮﺍﺣﻴﻞ ﺍﻟﺒﻜﻴﻠﻰ ﺍﳍﻤﺪﺍﱐ ﻭﻫﻮ ﻣﺮﺓ ﺍﻟﻄﻴﺐ ﺗﻮﰱ ﺯﻣﻦ ﺍﳊﺠﺎﺝ ﺑﻌﺪ ﺍﳉﻤﺎﺟﻢ ﺭﻭﻯ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﻭﻋﻤﺮ‬
‫ﻭﻋﻠﻰ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺸﻌﱯ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳍﻤﺪﺍﱐ ﻭﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ﻭﺣﺼﲔ ﻭﻓﺮﻗﺪ ﺍﻟﺴﺒﺨﻲ ﻭﺍﺳﻠﻢ ﺍﻟﻜﻮﰱ‬
‫ﲰﻌﺖ ﺃﰉ ﻳﻘﻮﻝ ﺫﻟﻚ ﻧﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ﺫﻛﺮﻩ ﺃﰉ ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺍﻧﻪ ﻗﺎﻝ ﻣـﺮﺓ ﺛﻘـﺔ‬
‫‪.‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ]ﺝ‪ - ٨‬ﺻﻔﺤﺔ ‪( ١٦٦٨) [ ٣٦٦‬‬
‫ﺐ‪ .‬ﻭﰲ ﻧﺴﺨﺔ ﺃﺧﺮﻯ ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻭﻓﻴـﻪ‬ ‫ﺴ ‪‬ﻦ ﹶﻏﺮِﻳ ‪‬‬
‫ﺚ ‪‬ﺣ ‪‬‬‫‪ - ٨٣‬ﺑﺮﻗﻢ )‪ ( ٢٠٩٠‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺐ ‪ :‬ﺍﳌﺨﺎﺩﻉ ﺍﻟﺬﻯ ﻳﺴﻌﻰ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻔﺴﺎﺩ‬ ‫ﳋ ‪‬‬
‫ﺿﻌﻒ ‪،‬ﺍ ِ‬
‫‪ - ٨٤‬ﻋﻤﺮﻭ ﺑﻦ ﴰﺮ ﺍﳉﻌﻔﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ :‬ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﺍﻧﻈﺮ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ]ﺝ‪- ٦‬ﺹ ‪( ١٣٢٤) [ ٢٣٩‬‬
‫‪ - ٨٥‬ﺟﺎﺑﺮ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳉﻌﻔﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻮﰲ ﺿﻌﻴﻒ ﺭﺍﻓﻀﻲ ﻣﻦ ﺍﳋﺎﻣﺴﺔ ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ ﻭﻋـﺸﺮﻳﻦ‬
‫ﻭﻣﺎﺋﺔ ﻭﻗﻴﻞ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ ﺩ ﺕ ﻕ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٨٧٨)[ ١٣٧‬‬

‫‪٣٢‬‬
 ‫ﻭﻟﻜﻦ ﺍﻷﺣﺎﺩﻳﺚ ‪‬ﺬﺍ ﺍﻟﺴﻨﺪ ﻧﺎﺩﺭﺓ ﺟﺪ‪‬ﺍ‬
‫‪٩١‬‬
‫ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ‬ ‫‪٩٠‬‬
‫ﻭﺃﻭﻫﻰ ﺃﺳﺎﻧﻴﺪ ﺍﻟﻌ‪‬ﻤﺮﻳﲔ ‪ :٨٧‬ﳏﻤﺪ‪ ٨٨‬ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ٨٩‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﻋﺎﺻﻢ‪،‬ﻋﻦ ﺃﺑﻴﻪ‪،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﺜﻼﺛﺔ ﻻ ﳛﺘﺞ ‪‬ﻢ‪.‬‬
‫ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳﺎﻧﻴﺪ ﺃﰊ ﻫ‪‬ﺮﻳﺮﺓ ‪ :٩٢‬ﺍﻟﺴ‪‬ﺮﻱ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،٩٣‬ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﻳﺰﻳﺪ ﺍﻷﻭ‪‬ﺩﻱ‪ ٩٤،‬ﻋﻦ‬
‫ﺃﺑﻴﻪ‪ ،٩٥‬ﻋﻨﻪ‪.‬‬
‫ﺖ‪ :‬ﻭﺍﻷﺣﺎﺩﻳﺚ ‪‬ﺬﺍ ﺍﻟﺴﻨﺪ ﻧﺎﺩﺭﺓ ﺟﺪﺍ‪.‬‬‫ﻗﻠ ‪‬‬
‫ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳ‪‬ﺎﻧﻴﺪ ﻋﺎﺋﺸﺔ‪ :‬ﻧﺴ‪‬ﺨﺔ ﻋﻨ ‪‬ﺪ ﺍﻟ‪‬ﺒﺼ‪‬ﺮﻳﲔ ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ِﺷﺒ‪‬ﻞ‪ ،‬ﻋﻦ ﺃ ‪‬ﻡ ﺍﻟﻨ‪‬ﻌﻤـﺎﻥ‪،‬‬
‫‪٩٦‬‬
‫ﻋﻨﻬﺎ‪.‬‬

‫‪ - ٨٦‬ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻋﻮﺭ ﺍﳍﻤﺪﺍﱐ ﻋﻦ ﻋﻠﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻋﻨﻪ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ﻭﺍﻟﺸﻌﱯ ﺷﻴﻌﻲ ﻟـﲔ ﻗـﺎﻝ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻩ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﻛﺎﻥ ﺃﻓﻘﻪ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺮﺽ ﺍﻟﻨﺎﺱ ﻭﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﻣﺎﺕ ‪ ٦٥‬ﻫــ ‪٤‬‬
‫‪.‬ﺍﻟﻜﺎﺷﻒ ]ﺝ‪- ١‬ﺹ ‪( ٨٥٩) [ ٣٠٣‬‬
‫‪ - ٨٧‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٢١‬ﻭ ﻗﻮﺍﻃﻊ ﺍﻷﺩﻟﺔ ﰱ ﺍﻷﺻﻮﻝ ‪ /‬ﻟﻠـﺴﻤﻌﺎﱐ )ﺝ‬
‫‪ / ١‬ﺹ ‪ ( ٤٠٥‬ﻭﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٩٦‬ﻭﺍﻻﻗﺘﺮﺍﺡ ﰲ ﻓﻦ ﺍﻻﺻﻄﻼﺡ ﻻﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴـﺪ‬
‫)ﺝ ‪ / ١‬ﺹ ‪( ٥‬‬
‫‪ - ٨٨‬ﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ‬
‫‪ - ٨٩‬ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﻌﻤﺮﻱ ﺍﳌﺪﱐ ﻣﺘﺮﻭﻙ ﺭﻣـﺎﻩ ﺃﲪـﺪ‬
‫ﺑﺎﻟﻜﺬﺏ ﻣﺎﺕ ﺑﻌﺪ ﺍﻟﺴﺘﲔ ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ ﻕ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪( ٥٤٦٨)[٤٥٠‬‬
‫‪ - ٩٠‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻌﻤﺮﻱ ﺍﳌﺪﱐ ﺿﻌﻴﻒ ﻋﺎﺑﺪ ﻣـﻦ‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﻗﻴﻞ ﺑﻌﺪﻫﺎ ﻡ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٣٤٨٩) [ ٣١٤‬‬
‫‪ - ٩١‬ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﺍﻟﺪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻣﻦ ﺳﺎﺩﺍﺕ ﺃﻫـﻞ‬
‫ﺍﳌﺪﻳﻨﺔ ﺣﻔﻈﺎ ﻭﺇﺗﻘﺎﻧﺎ ﻭﻭﺭﻋﺎ ﻭﻓﻀﻼ ﻣﺎﺕ ﺑﺎﳌﺪﻳﻨﺔ ‪.‬ﻣﺸﺎﻫﲑ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ ]ﺝ‪- ١‬ﺹ ‪( ١٠٠٠)[ ١٢٨‬‬
‫‪ - ٩٢‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪( ١٢١‬‬
‫‪ - ٩٣‬ﺍﻟﺴﺮﻱ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳍﻤﺪﺍﱐ ﺍﻟﻜﻮﰱ ﺍﺑﻦ ﻋﻢ ﺍﻟﺸﻌﱯ ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ ﻕ ‪.‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٢٢٢١)[ ٢٣٠‬‬
‫‪ - ٩٤‬ﺩﺍﻭﺩ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻭﺩﻱ ﺍﻟﺰﻋﺎﻓﺮﻱ ﺑﺰﺍﻱ ﻣﻔﺘﻮﺣﺔ ﻭﻣﻬﻤﻠﺔ ﻭﻛﺴﺮ ﺍﻟﻔﺎﺀ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﻜﻮﰲ ﺍﻷﻋﺮﺝ‬
‫ﻋﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺩﺭﻳﺲ ﺿﻌﻴﻒ ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ ﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲬﺴﲔ ﺑﺦ ﺕ ﻕ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬـﺬﻳﺐ ] ﺝ‪- ١‬ﺹ‬
‫‪( ١٨١٨) [ ٢٠٠‬‬
‫‪ - ٩٥‬ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﻷﻭﺩﻱ ﻋﻦ ﻋﻠﻲ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻋﻨﻪ ﺍﺑﻨﺎﻩ ﺩﺍﻭﺩ ﻭﺇﺩﺭﻳﺲ ﻭﺛﻖ ﺕ ﻕ ‪.‬ﺍﻟﻜﺎﺷﻒ‬
‫]ﺝ‪- ٢‬ﺹ ‪( ٦٣٣٤) [ ٣٨٦‬‬

‫‪٣٣‬‬
‫ﻕ‬
‫ﺏ ﺑ‪‬ـ ‪‬ﻦ ِﺇﺳ‪‬ـﺤ‪‬ﺎ ‪‬‬
‫ﻣﺜﺎﻝ ﻛﻤﺎ ﰲ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ)‪ ( ١١٥٠٨‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻘﹸـﻮ ‪‬‬
‫ﺸ ﹶﺔ‪ -،‬ﹸﺃ ‪‬ﻡ‬
‫ﺙ ‪‬ﺑ ‪‬ﻦ ِﺷ‪‬ﺒ ٍﻞ‪ ،‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ـﺎ ِﻥ‪ ،‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎﺋِـ ‪‬‬ ‫ﺽ‪،‬ﹶﺛﻨ‪‬ﺎ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ﹸ‬ ‫ﺨ ‪‬ﺮ ِﻣ ‪‬ﻲ‪،‬ﻧ‪‬ﺎ ﺷ‪‬ﺎ ﱡﺫ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ﹶﻔﻴ‪‬ﺎ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻﺪ‪‬ﺍﻗﹰﺎ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻤ ‪‬ﻬ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮﻛﹶـ ﹰﺔ" ﻟﹶـﺎ‬ ‫ﻒ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪‬‬ ‫ﺖ‪ :‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ ":‬ﹶﺃ ‪‬ﺧ ‪‬‬ ‫ﲔ ‪ -‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺙ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺸ ﹶﺔ ِﺇﻟﱠﺎ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ‪،‬ﺗ ﹶﻔ ‪‬ﺮ ‪‬ﺩ ِﺑ ِﻪ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ﹸ‬
‫ﺚ ‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ‪ ،‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬ ‫‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ِﺷ‪‬ﺒ ٍﻞ"‬
‫ﺖ‪ :‬ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺿﻌﻒ ﺍﻟﺴﻨﺪ ﺿﻌﻒ ﺍﳊﺪﻳﺚ‪،‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻗـﺪ ﺭﻭﻱ ﺑﻐـﲑ ﻫـﺬﺍ‬‫ﻗﻠ ‪‬‬
‫‪٩٧‬‬
‫ﺍﻹﺳﻨﺎﺩ‬
‫ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳ‪‬ﺎﻧﻴﺪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺷ‪‬ﺮﻳﻚ‪ ٩٨،‬ﻋﻦ ﺃﰊ ﻓﺰﺍﺭﺓ‪ ،٩٩‬ﻋﻦ ﺃﰊ ﺯﻳﺪ‪ ،١٠٠‬ﻋﻨﻪ‪.‬‬
‫ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ )‪ ( ٨٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻭ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺍﹾﻟ ‪‬ﻌ‪‬ﺘ ِﻜ ‪‬ﻰ ﻗﹶﺎ ﹶﻻ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ‪:‬ﻟﹶـ ‪‬ﻪ‬ ‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﹶﻓﺰ‪‬ﺍ ‪‬ﺭ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﺷﺮِﻳ ‪‬‬
‫ﻚ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﻧﺒِﻴ ﹲﺬ‪ .‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﺗ ‪‬ﻤ ‪‬ﺮﹲﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹲﺔ ‪‬ﻭﻣ‪‬ﺎ ٌﺀ ﹶﻃﻬ‪‬ﻮ ‪‬ﺭ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ـﻮ‬ ‫ﺠ ‪‬ﻦ‪ »:‬ﻣ‪‬ﺎ ﻓِﻰ ِﺇﺩ‪‬ﺍ ‪‬ﻭِﺗ ‪‬‬ ‫ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟ ِ‬
‫ﻚ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﺩ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ‬
‫ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪ :‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺯ‪‬ﻳ ٍﺪ ﹶﺃ ‪‬ﻭ ‪‬ﺯ‪‬ﻳ ٍﺪ ﹶﻛﺬﹶﺍ ﻗﹶﺎ ﹶﻝ‪ :‬ﺷﺮِﻳ ‪‬‬
‫ﺠ ‪‬ﻦ‪ ).‬ﻭﻻ ﻳﺼﺢ ( ‪ -‬ﺍﻹﺩﺍﻭﺓ‪ :‬ﺇﻧﺎﺀ ﺻﻐﲑ ﻣﻦ ﺟﻠﺪ‬ ‫ﺍﹾﻟ ِ‬

‫‪ - ٩٦‬ﻭﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ]ﺝ‪- ٢‬ﺹ ‪ - ٦٧٢[ ١٥٢‬ﺍﳊﺎﺭﺙ ﺑﻦ ﺷﺒﻞ ﺑﺼﺮﻱ ﻋﻦ ﺃﻡ ﺍﻟﻨﻌﻤﺎﻥ ﺍﻟﻜﻨﺪﻳﺔ ﻗﺎﻝ ﳛﲕ‪ :‬ﻟﻴﺲ‬
‫ﺑﺸﻲﺀ ﻭﺿﻌﻔﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻟﻴﺲ ﲟﻌﺮﻭﻑ ‪..‬‬
‫‪ - ٩٧‬ﺍﻧﻈﺮ ﻃﺮﻗﻪ ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪/ ٤‬ﺹ ‪ ( ١٦٦٤١) ( ١٨٩‬ﻭﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )‪ ( ٢٧٣٢‬ﻭ ِﺣ ﹾﻠﻴ‪‬ـ ﹸﺔ‬
‫ﺴ‪‬ﻨ ‪‬ﺪ‬
‫ﺻ‪‬ﺒﻬ‪‬ﺎِﻧ ‪‬ﻲ )‪ ( ٥٨‬ﻭﺃﺧـﺮﻯ ﰲ ﻣـ ‪‬‬
‫ﺸ‪‬ﻴ ِﺦ ﺍﹾﻟﹶﺄ ‪‬‬
‫ﺚ ِﻟﹶﺄﺑِﻲ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ِ‬‫ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ )‪٢٠٢٩‬ﻭ‪ ( ٢٠٣٠‬ﻭﻟﻪ ﻣﺘﺎﺑﻌﺔ ﰲ ﹶﺃ ‪‬ﻣﺜﹶﺎ ﹸﻝ ﺍﻟﹾ ‪‬‬
‫ﺏ ﺍﹾﻟ ﹸﻘﻀ‪‬ﺎ ِﻋ ‪‬ﻲ )‪ ( ١١٧‬ﻭﺑﻨﺤﻮﻩ ﺍﻹﺣﺴﺎﻥ )‪ ( ٤٠٣٤‬ﻭ‬ ‫ﺸﻬ‪‬ﺎ ِ‬ ‫ﺴ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﻕ ‪‬ﺑ ِﻦ ﺭ‪‬ﺍ ‪‬ﻫ ‪‬ﻮ‪‬ﻳ ِﻪ )‪ ( ٨٣٠‬ﻭﻟﻪ ﻣﺘﺎﺑﻌﺔ ﰲ ‪‬ﻣ ‪‬‬
‫ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫)‪ ( ٤٠٧٢‬ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻘﺒﺔ ﻭﺍﻟﺴﲑ ‪ ٥٨/٥‬ﻭﺍﻹﺻﺎﺑﺔ)‪ ( ٤٢٥٤‬ﻓﺎﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻷﻗﻞ ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٩٨‬ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺨﻌﻲ ﺍﻟﻘﺎﺿﻲ ﺃﺣﺪ ﺍﻷﻋﻼﻡ ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋﻼﻗﺔ ﻭﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ ﻭﻋﻠﻲ ﺑـﻦ‬
‫ﺍﻷﻗﻤﺮ ﻭﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﻭﺛﻘﻪ ﺑﻦ ﻣﻌﲔ ﻭﻗﺎﻝ ﻏﲑﻩ ﺳﻲﺀ ﺍﳊﻔﻆ ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‬
‫ﻫﻮ ﺃﻋﻠﻢ ﲝﺪﻳﺚ ﺍﻟﻜﻮﻓﻴﲔ ﻣﻦ ﺍﻟﺜﻮﺭﻱ ﻗﺎﻟﻪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺗﻮﰲ ‪ ١٧٧‬ﻋﺎﺵ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﺳـﻨﺔ ﺧـﺖ ‪ ٤‬ﻡ ﻣﺘﺎﺑﻌـﺔ‬
‫‪.‬ﺍﻟﻜﺎﺷﻒ ] ﺝ‪- ١‬ﺹ ‪( ٢٢٧٦) [ ٤٨٥‬‬
‫‪ - ٩٩‬ﺭﺍﺷﺪ ﺑﻦ ﻛﻴﺴﺎﻥ ﺍﻟﻌﺒﺴﻲ ﺑﺎﳌﻮﺣﺪﺓ ﺃﺑﻮ ﻓﺰﺍﺭﺓ ﺍﻟﻜﻮﰲ ﺛﻘﺔ ﻣﻦ ﺍﳋﺎﻣﺴﺔ ﺑﺦ ﻡ ﺩ ﺕ ﻕ ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪١‬‬
‫‪-‬ﺹ ‪( ١٨٥٦) [ ٢٠٤‬‬
‫‪ - ١٠٠‬ﺃﺑﻮ ﺯﻳﺪ ﻣﻮﱃ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﻳﺚ ﺭﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻓﺰﺍﺭﺓ ﲰﻌﺖ ﺃﰉ ﻳﻘﻮﻝ ﺫﻟﻚ ﻧـﺎ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ﻭﲰﻌﺖ ﺃﺑﺎ ﺯﺭﻋﺔ ﻳﻘﻮﻝ ﺃﺑﻮ ﺯﻳﺪ ﻫﺬﺍ ﳎﻬﻮﻝ ﻻ ﻳﻌﺮﻑ ﻭﻻ ﺍﻋﺮﻑ ﺍﲰﻪ ‪.‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌـﺪﻳﻞ ] ﺝ‪- ٩‬‬
‫ﺹ ‪( ١٧٢١) [ ٣٧٣‬‬

‫‪٣٤‬‬
‫ﻑ ﻟﹶـ ‪‬ﻪ‬
‫ﺚ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺠﻬ‪‬ﻮ ﹲﻝ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ )‪ ( ٨٨‬ﻋﻘﺒﻪ‪ :‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻣ ‪‬‬
‫ﺚ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﺃﹶﻯ ‪‬ﺑ ‪‬ﻌﺾ‪ ‬ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ َﺀ ﺑِﺎﻟ‪‬ﻨﺒِﻴـ ِﺬ ﻣِﻨـ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ـ ﹾﻔﻴ‪‬ﺎ ﹸﻥ‬ ‫ﺤ ِﺪﻳ ِ‬ ‫ِﺭﻭ‪‬ﺍ‪‬ﻳ ﹲﺔ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺿﹸﺄ ﺑِﺎﻟ‪‬ﻨﺒِﻴ ِﺬ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﻟـﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻰ ‪‬ﻭﹶﺃ ‪‬ﺣﻤ‪‬ـ ‪‬ﺪ‬ ‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻻ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﻯ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ‪ .‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺑ ‪‬ﻌ ‪‬‬‫ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﺐ ِﺇﹶﻟ ‪‬ﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ‬
‫ﺿﹶﺄ ﺑِﺎﻟ‪‬ﻨﺒِﻴ ِﺬ ‪‬ﻭ‪‬ﺗ‪‬ﻴ ‪‬ﻤ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻕ ِﺇ ِﻥ ﺍ‪‬ﺑ‪‬ﺘِﻠ ‪‬ﻰ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺑ ‪‬ﻬﺬﹶﺍ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬‫ﻕ‪ .‬ﻭﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ َﻷ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ‪:‬‬
‫ﺏ ِﺇﻟﹶﻰ ﺍﻟﹾ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺿﹸﺄ ﺑِﺎﻟ‪‬ﻨﺒِﻴ ِﺬ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﻋِﻴﺴ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﻮ ﹸﻝ ‪‬ﻣ ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﹶﻻ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺴﺤ‪‬ﻮﹾﺍ ِﺑ ‪‬ﻮﺟ‪‬ﻮ ِﻫ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻳﺪِﻳ ﹸﻜ ‪‬ﻢ{ )‪ ( ٤٣‬ﺳﻮﺭﺓ‬ ‫ﺻﻌِﻴﺪ‪‬ﺍ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ﻓﹶﺎ ‪‬ﻣ ‪‬‬ ‫ﺠﺪ‪‬ﻭﹾﺍ ﻣ‪‬ﺎﺀ ﹶﻓ‪‬ﺘ‪‬ﻴ ‪‬ﻤﻤ‪‬ﻮﹾﺍ ‪‬‬
‫}ﹶﻓﻠﹶ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﺍﻟﻨﺴﺎﺀ‬
‫ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳ‪‬ﺎﻧﻴﺪ ﺃﻧﺲ‪ :١٠١‬ﺩﺍﻭﺩ ﺑﻦ ﺍ ﹸﳌﺤ‪‬ﱪ‪١٠٢‬ﺑﻦ ﹶﻗﺤ‪‬ﺬﻡ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،١٠٣‬ﻋﻦ ﺃﺑـﺎﻥ ﺑـﻦ ﺃﰊ‬
‫ﻋﻴ‪‬ﺎﺵ‪ ،١٠٤‬ﻋﻨﻪ‪.‬‬
‫ﺏ ﻣﻔﺘﺮﻯ‪.‬‬
‫ﺖ‪ :‬ﻣﺎ ﻭﺭﺩ ‪‬ﺬﺍ ﺍﻟﺴﻨﺪ ﻓﻼ ﻳﺸﻚ ﺃﻧﻪ ﻛﺬ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳﺎﻧﻴﺪ ﺍ ﹶﳌﻜﱢﻴﲔ‪ :١٠٥‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﻟ ﹶﻘﺪ‪‬ﺍﺡ‪ ،١٠٦‬ﻋﻦ ﺷﻬﺎﺏ ﺑﻦ ﺧِـﺮ‪‬ﺍﺵ‪،١٠٧‬‬
‫ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻮﺯﻱ‪ ،١٠٨‬ﻋﻦ ِﻋﻜﹾﺮﻣﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﻓﻜﺬﺏ ﺑﻼ ﺭﻳﺐ ‪.‬‬

‫‪ - ١٠١‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪( ١٢٢‬‬

‫‪ - ١٠٢‬ﺩﺍﻭﺩ ﺑﻦ ﺍﶈﱪ ﲟﻬﻤﻠﺔ ﻭﻣﻮﺣﺪﺓ ﻣﺸﺪﺩﺓ ﻣﻔﺘﻮﺣﺔ ﺑﻦ ﻗﺤﺬﻡ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻭﺳﻜﻮﻥ ﺍﳌﻬﻤﻠﺔ ﻭﻓﺘﺢ ﺍﳌﻌﺠﻤﺔ ﺍﻟﺜﻘﻔﻲ‬
‫ﺍﻟﺒﻜﺮﺍﻭﻱ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺒﺼﺮﻱ ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ ﻣﺘﺮﻭﻙ ﻭﺃﻛﺜﺮ ﻛﺘﺎﺏ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﺻﻨﻔﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻦ ﺍﻟﺘﺎﺳﻌﺔ ﻣـﺎﺕ‬
‫ﺳﻨﺔ ﺳﺖ ﻭﻣﺎﺋﺘﲔ ﻗﺪ ﻕ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ١٨١١) [ ٢٠٠‬‬
‫‪ - ١٠٣‬ﳏﱪ ﺑﻦ ﻗﺤﺬﻡ ﻭﺍﻟﺪ ﺩﺍﻭﺩ ﻳﺮﻭﻱ ﻋﻦ ﺃﺑﻴﻪ ﺿﻌﻴﻒ ‪ ...‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ] ﺝ‪- ٥‬ﺹ ‪( ٦١)[ ١٧‬‬
‫‪ - ١٠٤‬ﺃﺑﺎﻥ ﺑﻦ ﺃﰊ ﻋﻴﺎﺵ ﻓﲑﻭﺯ ﺍﻟﺒﺼﺮﻱ ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﺒﺪﻱ ﻣﺘﺮﻭﻙ ﻣﻦ ﺍﳋﺎﻣﺴﺔ ﻣـﺎﺕ ﰲ ﺣـﺪﻭﺩ ﺍﻷﺭﺑﻌـﲔ ﺩ‬
‫‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ١٤٢) [ ٨٧‬‬
‫‪ - ١٠٥‬ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٩٨‬ﻭﺍﻻﻗﺘﺮﺍﺡ ﰲ ﻓﻦ ﺍﻻﺻﻄﻼﺡ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺝ ‪١‬‬
‫‪ /‬ﺹ ‪ ( ٥‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪( ١٢٢‬‬
‫‪ - ١٠٦‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﻟﻘﺪﺍﺡ ﻣﻮﱃ ﺑﲏ ﳐﺰﻭﻡ ﲟﻜﺔ ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻭﺍﺑﻦ ﺟﺮﻳﺞ ﻭﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻭﻋﻨﻪ ﻣﺆﻣﻞ‬
‫ﺑﻦ ﺇﻫﺎﺏ ﻭﺃﲪﺪ ﺑﻦ ﺍﻷﺯﻫﺮ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺫﺍﻫﺐ ﺍﳊﺪﻳﺚ ﺕ ‪.‬ﺍﻟﻜﺎﺷﻒ ]ﺝ‪- ١‬ﺹ ‪( ٣٠١٣) [ ٦٠٢‬‬
‫‪ - ١٠٧‬ﺷﻬﺎﺏ ﺑﻦ ﺧﺮﺍﺵ ﺑﻦ ﺣﻮﺷﺐ ﺍﻟﺸﻴﺒﺎﱐ ﺃﺑﻮ ﺍﻟﺼﻠﺖ ﺍﻟﻮﺍﺳﻄﻲ ﺑﻦ ﺃﺧﻲ ﺍﻟﻌﻮﺍﻡ ﺑﻦ ﺣﻮﺷﺐ ﻧﺰﻝ ﺍﻟﻜﻮﻓﺔ ﻟﻪ ﺫﻛﺮ‬
‫ﰲ ﻣﻘﺪﻣﺔ ﻣﺴﻠﻢ ﺻﺪﻭﻕ ﳜﻄﻰﺀ ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ﺩ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٢٨٢٥)[ ٢٦٩‬‬
‫‪ - ١٠٨‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻮﺯﻱ ﻣﻜﻲ ﻭﺍﻩ ﻋﻦ ﻃﺎﻭﺱ ﻭﻃﺎﺋﻔﺔ ﻭﻋﻨﻪ ﻭﻛﻴﻊ ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺳﻜﺘﻮﺍ ﻋﻨـﻪ‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﻣﺘﺮﻭﻙ ﻣﺎﺕ‪ ١٥١‬ﺕ ﻕ ‪.‬ﺍﻟﻜﺎﺷﻒ]ﺝ‪- ١‬ﺹ ‪( ٢٢٣) [ ٢٢٧‬‬

‫‪٣٥‬‬
‫ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳﺎﻧﻴﺪ ﺍﻟﻴﻤﺎﻧﻴﲔ‪ :١٠٩‬ﺣﻔﺺ ﺑﻦ ﻋ‪‬ﻤﺮ ﺍﻟ ‪‬ﻌﺪ‪‬ﱐ‪ ،١١٠‬ﻋﻦ ﺍﳊﻜﻢ ﺑﻦ ﺃﺑﺎﻥ‪ ،١١١‬ﻋـﻦ‬
‫ﻋﻜﺮﻣﺔ ‪ ،١١٢‬ﻋﻦ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ‪.‬‬
‫ﻗﺎﻝ ﺍﻟ‪‬ﺒﻠﹾﻘﻴﲏ ﻓﻴﻬﻤﺎ‪ :‬ﻟﻌﻠﻪ ﺃﺭﺍﺩ‪ ،‬ﺇ ﱠﻻ ﻋﻜﺮﻣﺔ‪ ،‬ﻓﺈﻥ ﺍﻟ‪‬ﺒﺨ‪‬ﺎﺭﻱ ﳛﺘ ‪‬ﺞ ﺑﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻻ ﻳﻮﺟ ‪‬ﺪ ﺿﻌﻴﻒ ﰲ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﺳﻮﻯ ﺣﻔﺺ ﻭﺍﻟﺒﺎﻗﻲ ﺛﻘﺎﺕ ﻛﻤﺎ ﺭﺃﻳﻨﺎ‪،‬ﻓﺎﻟﻌﻠـﺔ‬
‫ﻣﻨﺤﺼﺮﺓ ﺑﻪ‪،‬ﻟﻴﺲ ﺇﻻ ‪.‬‬
‫ﻕ‬
‫ﺴ‪‬ﻴ ‪‬ﻦ ﺑﻦ ِﺇﺳ‪‬ـﺤ‪‬ﺎ ‪‬‬
‫ﺤ‪‬‬ ‫ﻣﺜﺎﻝ‪ :‬ﻛﻤﺎ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪ - ( ١١٤٥٨‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺤﻜﹶـ ِﻢ ﺑـﻦ‬‫ﺺ ﺑﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪِﻧ ‪‬ﻲ‪ ،‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﻱ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﺮﺑِﻴ ِﻊ ﺍﻟ ‪‬ﺰ ‪‬ﻫﺮ‪‬ﺍِﻧ ‪‬ﻲ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣ ﹾﻔ ‪‬‬
‫ﺴ‪‬ﺘ ِﺮ ‪‬‬
‫ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺱ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪:‬ﻻ ‪‬ﻳ ‪‬ﺰﻧِـﻲ ﺍﻟﺰ‪‬ﺍﻧِـﻲ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ‬ ‫ﹶﺃﺑ‪‬ﺎ ﹶﻥ‪ ،‬ﻋ ‪‬ﻦ ِﻋ ﹾﻜ ِﺮ ‪‬ﻣ ﹶﺔ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪١١٣‬‬
‫ﺐ ﺍﻟ‪‬ﻨ ‪‬ﻬ‪‬ﺒ ﹶﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ‪.‬‬
‫ﻕ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ‪،‬ﻭ‪‬ﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻬ ‪‬‬
‫ﺴ ِﺮ ‪‬‬‫ﲔ ‪‬ﻳ ‪‬‬‫ﻕ ِﺣ ‪‬‬ ‫ﺴ ِﺮ ‪‬‬ ‫‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ‪،‬ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳﺎﻧﻴﺪ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ‪‬ﻣﻄﹾﻠﻘﺎ‪ :١١٤‬ﻓﺎﻟﺴ‪‬ﺪﻱ ﺍﻟﺼ‪‬ﻐﲑ ﳏﻤﺪ ﺑﻦ ﻣـﺮﻭﺍﻥ‪ ،١١٥‬ﻋـﻦ‬
‫ﱯ‪ ،١١٦‬ﻋﻦ ﺃﰊ ﺻﺎﱀ‪ ،١١٧‬ﻋﻨﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻫﺬﻩ ﺳﻠﺴﻠﺔ ﺍﻟﻜﹶـﺬِﺏ‪ ،‬ﻻ ِﺳﻠﹾـﺴﻠﺔ‬
‫ﺍﻟ ﹶﻜ ﹾﻠ ‪‬‬
‫ﺍﻟﺬﱠﻫﺐ‪.‬‬

‫‪ - ١٠٩‬ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٩٨‬ﻭﺍﻻﻗﺘﺮﺍﺡ ﰲ ﻓﻦ ﺍﻻﺻﻄﻼﺡ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺝ ‪١‬‬
‫‪ /‬ﺹ ‪ ( ٥‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪( ١٢٢‬‬
‫‪ - ١١٠‬ﺣﻔﺺ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﻟﻌﺪﱐ ﺍﻟﻔﺮﺥ ﻋﻦ ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ ﻭﺷﻌﺒﺔ ﻭﻋﻨﻪ ﳏﻤﺪ ﺑﻦ ﺍﳌﺼﻔﻰ ﻭﻋﺒـﺎﺱ ﺍﻟﺘﺮﻗﻔـﻲ‬
‫ﺿﻌﻔﻮﻩ ﻕ ‪.‬ﺍﻟﻜﺎﺷﻒ ] ﺝ‪- ١‬ﺹ ‪( ١١٥٩) [ ٣٤٢‬‬
‫‪ - ١١١‬ﺍﳊﻜﻢ ﺑﻦ ﺃﺑﺎﻥ ﺍﻟﻌﺪﱐ ﻋﻦ ﻃﺎﻭﺱ ﻭﻋﻜﺮﻣﺔ ﻭﻋﻨﻪ ﺑﻦ ﻋﻠﻴﺔ ﻭﻣﻮﺳﻰ ﺍﻟﻘﻨﺒﺎﺭﻱ ﺛﻘﺔ ﺻﺎﺣﺐ ﺳـﻨﺔ ﺇﺫﺍ ﻫـﺪﺃﺕ‬
‫ﺍﻟﻌﻴﻮﻥ ﻭﻗﻒ ﰲ ﺍﻟﺒﺤﺮ ﺇﱃ ﺭﻛﺒﺘﻴﻪ ﻳﺬﻛﺮ ﺍﷲ ﻭﻛﺎﻥ ﺳﻴﺪ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻋﺎﺵ ﲦﺎﻧﲔ ﺳﻨﺔ ﻣﺎﺕ ‪. ٤ ١٥٤‬ﺍﻟﻜﺎﺷﻒ ] ﺝ‪١‬‬
‫‪-‬ﺹ ‪( ١١٧٢) [ ٣٤٣‬‬
‫‪ - ١١٢‬ﻋﻜﺮﻣﺔ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﻮﱃ ﺑﻦ ﻋﺒﺎﺱ ﺃﺻﻠﻪ ﺑﺮﺑﺮﻱ ﺛﻘﺔ ﺛﺒﺖ ﻋﺎﱂ ﺑﺎﻟﺘﻔﺴﲑ ﱂ ﻳﺜﺒﺖ ﺗﻜﺬﻳﺒﻪ ﻋﻦ ﺑﻦ ﻋﻤـﺮ ﻭﻻ‬
‫ﺗﺜﺒﺖ ﻋﻨﻪ ﺑﺪﻋﺔ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ﻣﺎﺕ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻣﺎﺋﺔ ﻭﻗﻴﻞ ﺑﻌﺪ ﺫﻟﻚ ﻉ ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪٤٦٧٣)[ ٣٩٧‬‬
‫(‬
‫‪١١٣‬‬
‫‪ -‬ﻗﻠﺖ‪ :‬ﱂ ﻳﺘﻔﺮﺩ ﺑﻪ ﻓﻠﻪ ﻣﺘﺎﺑﻌﺔ ﰲ ‪‬ﺬﻳﺐ ﺍﻵﺛﺎﺭ ﻟﻠﻄﱪﻱ )‪ ( ١٩٠١‬ﻭﻫﻮ ﰲ ﺍﻟﺒﺨـﺎﺭﻱ ﺑﻨﺤـﻮﻩ )‪( ٦٨٠٩‬‬
‫ﺚ ﺻﺤﻴﺢ ‪.‬‬‫ﻓﺎﳊﺪﻳ ﹸ‬
‫ﺍﻧﺘﻬﺐ ‪ :‬ﺃﺧﺬ ﻭﺳﻠﺐ ﻣﺎ ﻻ ﳚﻮﺯ ﻟﻪ ﻭﻻ ﳛﻖ ﻇﻠﻤﺎ = ﺍﻟﻨﻬﺒﺔ ‪ :‬ﻛﻞ ﻣﺎ ﻳﺆﺧﺬ ﺑﻼ ﺣﻖ ﻗﻬﺮﺍ ﻭﻇﻠﻤﺎ ﻛﺎﳌﺎﻝ ﺍﳌﻨـﻬﻮﺏ‬
‫ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﻭﻏﲑﻫﺎ‬
‫‪ - ١١٤‬ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٩٨‬ﻭﺍﻻﻗﺘﺮﺍﺡ ﰲ ﻓﻦ ﺍﻻﺻﻄﻼﺡ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺝ ‪١‬‬
‫‪ /‬ﺹ ‪ ( ٥‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪( ١٢٢‬‬

‫‪٣٦‬‬
‫ﺖ‪ :‬ﻭﻗﺪ ﺍﺧﺘﻠ ‪‬ﻖ ﻫﺆﻻﺀ ﺗﻔﺴﲑﺍ ﻣﻄ ‪‬ﻮ ﹰﻻ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺍﳌﻘﺒﺎﺱ ﻣﻦ ﺗﻔﺴﲑ ﺍﺑﻦ ﻋﺒـﺎﺱ (‬
‫ﻗﻠ ‪‬‬
‫ﺏ‪.‬‬ ‫ﻭﻛﻠﻪ ﻛﺬ ‪‬‬
‫ﺸﺮ‪‬ﺍ ﹶﻥ‬ ‫ﺴ‪‬ﻴ ِﻦ ‪‬ﺑ ‪‬ﻦ ِﺑ ‪‬‬‫ﺤ‪‬‬ ‫ﻒ‪ .‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﺿﻌِﻴ ‪‬‬‫ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ‪":‬ﺍﹾﻟ ﹶﻜ ﹾﻠِﺒ ‪‬ﻰ ‪‬ﻣ‪‬ﺘﺮ‪‬ﻭ ‪‬ﻙ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ﺻ‪‬ﺎِﻟ ٍﺢ ‪‬ﻫﺬﹶﺍ ‪‬‬
‫ﻕ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ﺡ ‪‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ ‪‬ﻋ‪‬ﺒ ِﺪ‬ ‫ﺴﻤ‪‬ﺎ ِﻙ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ﹸﻞ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﻤ ِﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋﻠِـ ‪‬ﻰ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺤﻔِﻴ ‪‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬‬‫ﻆ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﻟ ‪‬ﻰ ﺍﹾﻟ ﹶﻜ ﹾﻠِﺒ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ‪:‬ﻟِـﻰ‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﻳ ‪‬‬ ‫ﺖ ﻳ‪ ‬‬‫ﺍﹾﻟ ‪‬ﻤﺪِﻳِﻨ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪١١٨‬‬
‫ﺏ‪".‬‬‫ﻚ ِﺑ ِﻪ ﹶﻛ ِﺬ ‪‬‬‫ﹶﺃﺑ‪‬ﻮ ﺻ‪‬ﺎِﻟ ٍﺢ‪ :‬ﹸﻛ ﱡﻞ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺪﹾﺛ‪‬ﺘ ‪‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳﺎﻧﻴﺪ ﺍ ِﳌﺼ‪‬ﺮﻳﲔ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤ‪‬ﺪ ﺑﻦ ﺍﳊﺠ‪‬ﺎﺝ ﺑﻦ ِﺭﺷ‪‬ﺪﻳﻦ‪ ،١١٩‬ﻋﻦ‬
‫ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ‪ ،١٢٠‬ﻋﻦ ﹸﻗﺮ‪‬ﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ‪ ،١٢١‬ﻋﻦ ﻛ ﱢﻞ ﻣﻦ ‪‬ﺭﻭ‪‬ﻯ ﻋﻨﻪ‪ ،‬ﻓﺈﻧ‪‬ﻬـﺎ ﻧ‪‬ـﺴ‪‬ﺨﺔ‬
‫ﻛﺒﲑﺓ‪.‬‬
‫ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳ‪‬ﺎﻧﻴﺪ ﺍﻟﺸ‪‬ﺎﻣﻴﲔ‪ :‬ﳏﻤ‪‬ﺪ ﺑﻦ ﹶﻗﻴ‪‬ﺲ ﺍ ﹶﳌﺼ‪‬ﻠﻮﺏ‪ ،١٢٢‬ﻋﻦ ﻋ‪‬ﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﺣﺮ‪ ،١٢٣‬ﻋـﻦ‬
‫ﻋﻠﻲ ﺑﻦ ﻳﺰﻳﺪ‪ ،١٢٤‬ﻋﻦ ﺍﻟﻘﺎﺳﻢ‪ ،١٢٥‬ﻋﻦ ﺃﰊ ﹸﺃﻣ‪‬ﺎﻣﺔ‪.‬‬

‫‪ - ١١٥‬ﳏﻤﺪ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟ ‪‬‬

‫ﺴ ‪‬ﺪﻱ ﺑﻀﻢ ﺍﳌﻬﻤﻠﺔ ﻭﺍﻟﺘﺸﺪﻳﺪ ﻭﻫﻮ ﺍﻷﺻﻐﺮ ﻛﻮﰲ ﻣﺘﻬﻢ ﺑﺎﻟﻜـﺬﺏ‬
‫ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ ﲤﻴﻴﺰ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٦٢٨٤)[ ٥٠٦‬‬
‫‪ - ١١٦‬ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﺑﺸﺮ ﺍﻟﻜﻠﱯ ﺃﺑﻮ ﺍﻟﻨﻀﺮ ﺍﻟﻜﻮﰲ ﺍﻟﻨﺴﺎﺑﺔ ﺍﳌﻔﺴﺮ ﻣﺘﻬﻢ ﺑﺎﻟﻜﺬﺏ ﻭﺭﻣـﻲ ﺑـﺎﻟﺮﻓﺾ ﻣـﻦ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻣﺎﺕ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﺕ ﻓﻖ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٥٩٠١) [ ٤٧٩‬‬
‫‪ - ١١٧‬ﺑﺎﺫﺍﻡ ﺑﺎﻟﺬﺍﻝ ﺍﳌﻌﺠﻤﺔ ﻭﻳﻘﺎﻝ ﺁﺧﺮﻩ ﻧﻮﻥ ﺃﺑﻮ ﺻﺎﱀ ﻣﻮﱃ ﺃﻡ ﻫﺎﻧﺊ ﺿﻌﻴﻒ ﻳﺮﺳﻞ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪. ٤‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫] ﺝ‪- ١‬ﺹ ‪( ٦٣٤)[ ١٢٠‬‬
‫‪ - ١١٨‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ)ﺝ ‪ / ٨‬ﺹ ‪( ١٢٣‬‬
‫‪ - ١١٩‬ﻭﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ]ﺝ‪- ١‬ﺹ ‪ - ٨٠٤ [ ٢٥٧‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﺭﺷﺪﻳﻦ ﺑﻦ ﺳﻌﺪ ﺃﺑﻮ ﺟﻌﻔـﺮ‬
‫ﺍﳌﺼﺮﻱ ﻗﺎﻝ ﺑﻦ ﻋﺪﻱ ﻛﺬﺑﻮﻩ ‪..‬‬
‫‪ - ١٢٠‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﺭﺷﺪﻳﻦ ﺍﳍﺮﻭﻱ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ ﺍﻟﻌﻘﻴﻠﻲ ﰲ ﺣﺪﻳﺜﻪ ﻧﻈﺮ ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ ﺃﲪﺪ ﺑـﻦ‬
‫ﳏﻤﺪ ﻭﻳﺮﻭﻱ ﺃﻳﻀﺎ ﻋﻦ ﺑﻦ ﻭﻫﺐ ﺗﻮﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ ﺍﻧﺘﻬﻰ ﻗﺎﻝ ﺑﻦ ﻋﺪﻱ ﻛﺎﻥ ﺑﻴﺖ ﺭﺷﺪﻳﻦ ﺧـﺼﻮﺍ‬
‫ﺑﺎﻟﻀﻌﻒ ﺭﺷﺪﻳﻦ ﺿﻌﻴﻒ ﻭﺍﺑﻨﻪ ﺣﺠﺎﺝ ﺿﻌﻴﻒ ﻭﻟﻠﺤﺠﺎﺝ ﺑﻦ ﻳﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﺿﻌﻴﻒ ﻗﻠﺖ ﻭﺍﺑﻦ ﳏﻤﺪ ﺃﲪﺪ ﺿﻌﻴﻒ‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻭﻳﻘﺎﻝ ﻟﻪ ﺃﲪﺪ ﺭﺷﺪﻳﻦ ﻳﻨﺴﺐ ﺇﱃ ﺟﺪﻩ ﺍﻷﻋﻠﻰ ‪.‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ] ﺝ‪- ٥‬ﺹ ‪( ٣٩٢)[ ١١٨‬‬
‫‪ - ١٢١‬ﻗﺮﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﻴﻮﻳﻞ ﲟﻬﻤﻠﺔ ﻣﻔﺘﻮﺣﺔ ﰒ ﲢﺘﺎﻧﻴﺔ ﻭﺯﻥ ﺟﱪﻳﻞ ﺍﳌﻌﺎﻓﺮﻱ ﺍﳌﺼﺮﻱ ﻳﻘﺎﻝ ﺍﲰﻪ ﳛﲕ ﺻﺪﻭﻕ‬
‫ﻟﻪ ﻣﻨﺎﻛﲑ ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ ﻭﺃﺭﺑﻌﲔ ﻡ ‪. ٤‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٥٥٤١) [ ٤٥٥‬‬

‫‪٣٧‬‬
‫ﻚ ﺑﺄﻧﻪ ﻛﺬﺏ‪،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ‬
‫ﻗﻠﺖ‪ :‬ﻓﻠﻮ ﻭﺭﺩ ﺳﻨﺪ ‪‬ﺬﺍ ﺍﻟﺸﻜﻞ‪،‬ﻓﻼ ﻳﺸ ‪‬‬
‫ﺯﺣﺮ ﺛﻘ ﹲﺔ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﻳﺪﻭﺭ ﺑﲔ ﺍﳊﺴﻦ ﺇﺫﺍ ﺗﻮﺑﻊ ﻭﺍﻟـﻀﻌﻒ ﺇﺫﺍ ﱂ ﻳﺘﺎﺑﻊ‪،‬ﻭﻗـﺪ ﺃﺧـﺮﺝ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﺍﳊﺎﻛﻢ ﻭﺍﻟﻄﱪﺍﱐ ‪‬ﺬﺍ ﺍﻟﺴﻨﺪ ﻭﺃﻛﺜـﺮ‬
‫ﻣﻨﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ‪،‬ﻭﻗﺪ ﻭﻫﻢ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ‪،‬ﺣﻴﺚ ﺍﻋﺘﱪ ﺃﻥ ﻣﺎ ﻭﺭﺩ ‪‬ﺬﺍ ﺍﻟـﺴﻨﺪ‬
‫ﻳﺪﻭﺭ ﺑﲔ ﺍﻟﻀﻌﻒ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻟﺸﺒﻴﻪ ﺑﺎﳌﻮﺿﻮﻉ!‪.‬‬
‫ﺤﻤ‪‬ـ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ‬
‫ﻭﻫﺬﺍ ﻣﺜﺎﻝ ﻭﺍﺣﺪ ‪،‬ﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ ﰲ ﻣـﺴﻨﺪﻩ‪ ( ٤٩٨) :‬ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ِﻦ‬ ‫ﺴ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﺷﻘِﻴ ٍﻖ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬‬‫ﺤ‪‬‬ ‫ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﺯ ‪‬ﺣ ٍﺮ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳـ ‪‬ﺪ‪ ،‬ﻋ ِﻦ ﺍﹾﻟﻘﹶﺎﺳِـ ِﻢ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِـﻲ ﹸﺃﻣ‪‬ﺎﻣ‪‬ـ ﹶﺔ‪ ،‬ﻋ ‪‬ﻦ‬ ‫ﺏ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍ ِ‬‫ﹶﺃﻳ‪‬ﻮ ‪‬‬
‫ﺤ‪‬ﻨ ‪‬ﺢ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِـﻲ‬ ‫ﺖ ﺁﺗِﻲ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﹶﺄ ‪‬ﺳ‪‬ﺘ ﹾﺄ ِﺫ ﹸﻥ‪،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﻟﺼ‪‬ﻼ ِﺓ ‪‬ﺗ‪‬ﻨ ‪‬‬ ‫‪‬ﻋِﻠ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺻ‪‬ﻼ ٍﺓ ﹶﺃ ِﺫ ﹶﻥ ﻟِﻲ‪.‬‬
‫ﺠ ‪‬ﻲ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻧ ‪‬‬
‫ﺚ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺚ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ﻣِﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣﺪِﻳ ِ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﻟﻴ‪‬ﺴ‪‬ﺎ ﺑِﺎﹾﻟ ﹶﻘ ِﻮ‪‬ﻳ‪‬ﻴ ِﻦ ‪‬ﻭﻫ‪‬ـﺬﹶﺍ ﺍ ِﻹﺳ‪‬ـﻨ‪‬ﺎ ‪‬ﺩ‬ ‫‪ ١٢٦‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍ ِﻹ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ﻭ‪‬ﺍ ِﻹ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ﺍﻵ ‪‬ﺧ ‪‬ﺮ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﷲ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﺯ ‪‬ﺣ ٍﺮ‪ ،‬ﻭ ‪‬ﻋﻠِـ ‪‬ﻲ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺻﺤ‪‬ﺎِﺑ ‪‬ﻲ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﺍ ِ‬
‫ﺴ ‪‬ﻦ ﺍ‪‬ﺗﺼ‪‬ﺎﻻ َﻷ‪‬ﻧ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪‬ﻳﺰِﻳ ‪‬ﺪ‪،‬ﻭ‪‬ﺍﹾﻟﻘﹶﺎ ِﺳ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﻓِﻴ ِﻬ ‪‬ﻢ‪.‬‬
‫‪١٢٧‬‬
‫ﺖ‪ :‬ﻓﺎﳊﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ ﺑﺘﻠﻚ ﺍﳌﺘﺎﺑﻌﺔ ﻷﻥ ﺇﺳﻨﺎﺩﻫﺎ ﺣﺴ ‪‬ﻦ‪.‬‬ ‫ﻗﻠ ‪‬‬

‫‪ - ١٢٢‬ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﳌﺼﻠﻮﺏ ﺷﺎﻣﻲ ﻫﺎﻟﻚ ﻋﻦ ﻣﻜﺤﻮﻝ ﻭﳓﻮﻩ ﻭﻋﻨﻪ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑـﻦ ﻋﻴـﺎﺵ ﻛﺬﺑـﻪ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺗﺮﻙ ﺣﺪﻳﺜﻪ ﺕ ﻕ ‪.‬ﺍﻟﻜﺎﺷﻒ ]ﺝ‪- ٢‬ﺹ ‪( ٤٨٧١) [ ١٧٤‬‬
‫‪ - ١٢٣‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﺣﺮ ﺑﻔﺘﺢ ﺍﻟﺰﺍﻱ ﻭﺳﻜﻮﻥ ﺍﳌﻬﻤﻠﺔ ﺍﻟﻀﻤﺮﻱ ﻣﻮﻻﻫﻢ ﺍﻹﻓﺮﻳﻘﻲ ﺻﺪﻭﻕ ﳜﻄﻰﺀ ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ ﺑﺦ ‪٤‬‬
‫‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٤٢٩٠)[ ٣٧١‬‬
‫‪ - ١٢٤‬ﻋﻠﻲ ﺑﻦ ﻳﺰﻳﺪ ﺍﻷﳍﺎﱐ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻨﺴﺨﺔ ﻭﻋﻨﻪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﺣﺮ ﻭﳛﲕ ﺍﻟـﺬﻣﺎﺭﻱ ﻭﻃﺎﺋﻔـﺔ‬
‫ﺿﻌﻔﻪ ﲨﺎﻋﺔ ﻭﱂ ﻳﺘﺮﻙ ﺕ ﻕ ‪.‬ﺍﻟﻜﺎﺷﻒ ]ﺝ‪- ٢‬ﺹ ‪( ٣٩٨٣) [ ٤٩‬‬
‫‪ - ١٢٥‬ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺪﻣﺸﻘﻲ ﻣﻮﱃ ﺑﲏ ﺃﻣﻴﺔ ﻋﻦ ﻋﻠﻲ ﻭﺳﻠﻤﺎﻥ ﻣﺮﺳﻼ ﻭﻋـﻦ ﻣﻌﺎﻭﻳـﺔ‬
‫ﻭﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ ﻭﻗﻴﻞ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺻﺤﺎﰊ ﺳﻮﻯ ﺃﰊ ﺃﻣﺎﻣﺔ ﻭﻋﻨﻪ ﺛﺎﺑﺖ ﺑﻦ ﻋﺠﻼﻥ ﻭﺛﻮﺭ ﻭﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﻗـﺎﻝ‬
‫ﳛﲕ ﺍﻟﺬﻣﺎﺭﻱ ﻋﻨﻪ ﻟﻘﻴﺖ ﻣﺎﺋﺔ ﺻﺤﺎﰊ ﺻﺪﻭﻕ ﻣﺎﺕ ‪. ٤ ١١٢‬ﺍﻟﻜﺎﺷﻒ ]ﺝ‪- ٢‬ﺹ ‪( ٤٥١٧) [ ١٢٩‬‬
‫‪ - ١٢٦‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٣٤٦٧) ( ٢٤٧‬ﻭ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪ ( ١٢١٩‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫‪ - ١٢٧‬ﻭﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﰲ ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ )‪ ( ١٢٧٩‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻭﻟﻪ ﺷﺎﻫﺪ ﻗﺎﺻﺮ ﻳﻘﻮﻯ ﺑـﻪ‬
‫ﺐ ﺍﹾﻟِﺈ ‪‬ﳝﺎ ِﻥ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪ ، ( ٢٩٠٩‬ﻭﺍﳊﺪﻳﺚ )‪ ( ١٤٦٠‬ﻭﺑﻨﺤﻮﻩ ﰲ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ )‪٧٦٣٢‬‬
‫ﺑﻌﻀﻪ ﰲ ‪‬ﺷ ‪‬ﻌ ‪‬‬

‫‪٣٨‬‬
‫ﳋﺮ‪‬ﺍﺳﺎﻧﻴﲔ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻠﻴﺤﺔ‪ ،١٢٨‬ﻋﻦ ‪‬ﻧﻬ‪‬ـﺸﻞ ﺑـﻦ‬
‫ﻭﺃ ‪‬ﻭﻫ‪‬ﻰ ﺃﺳ‪‬ﺎﻧﻴﺪ ﺍ ﹸ‬
‫ﺳﻌﻴﺪ‪ ،١٢٩‬ﻋﻦ ﺍﻟﻀﺤ‪‬ﺎﻙ‪ ،١٣٠‬ﻋﻦ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ‪.‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺑﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺑﻦ‬ ‫ﻀﺮِﻳ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﻓﻔﻲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ)‪ ( ١٢٤٩٢‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺍﻟ ‪‬‬
‫ﺸ ِﻞ‬
‫ﺏ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻭ ‪‬ﺭﻗﹶﺎ َﺀ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻧ ‪‬ﻬ ‪‬‬ ‫ﺲ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ِﺷﻬ‪‬ﺎ ٍ‬ ‫ﻱ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺑﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬
‫‪‬ﺳ ِﻌﻴ ٍﺪ ﺍ ُﻷ ‪‬ﻣ ِﻮ ‪‬‬
‫ﺚ ﺳ‪‬ـ ِﺮ‪‬ﻳ ﹰﺔ‬
‫ﺱ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﺇﺫﹶﺍ ‪‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﻀﺤ‪‬ﺎ ِﻙ ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺑﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪ ،‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺴ ٍﺔ ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﻗ ‪‬ﺮﹶﺃ }ﻭ‪‬ﺍ ‪‬ﻋﹶﻠﻤ‪‬ـﻮﹾﺍ ﹶﺃ‪‬ﻧﻤ‪‬ـﺎ‬
‫ﺲ ﻓِﻲ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺨ ‪‬ﻤ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﺏ ﹶﺫِﻟ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬‬ ‫ﺲ ﺍﹾﻟ ‪‬ﻐﻨِﻴ ‪‬ﻤ ﹶﺔ ‪ ،‬ﹶﻓ ‪‬‬ ‫ﹶﻓ ‪‬ﻐِﻨﻤ‪‬ﻮﺍ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﺑ‪‬ـ ِﻦ‬ ‫ﺴ ‪‬ﻪ ‪‬ﻭﻟِﻠ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ‪‬ﻭِﻟﺬِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟﻤ‪‬ـﺴ‪‬ﺎ ِﻛ ِ‬
‫ﹶﻏِﻨ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓﺄﹶ ﱠﻥ ِﻟﹼﻠ ِﻪ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺠ ‪‬ﻤﻌ‪‬ﺎ ِﻥ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ‬
‫ﺴﺒِﻴ ِﻞ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﺁﻣ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ‪‬ﺒ ِﺪﻧ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ﹸﻔﺮ‪‬ﻗﹶﺎ ِﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ‪‬ﺘﻘﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺕ‬‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﺡ ﻛﹶﻼ ٍﻡ ﺍِﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﻓِـﻲ ﺍﻟـ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻗﺪِﻳ ‪‬ﺮ{ )‪ ( ٤١‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪ِ ،‬ﻣ ﹾﻔﺘ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﻫ‪‬ـ ﹶﺬ‪‬ﻳ ِﻦ‬‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﻭ‪‬ﺍ ِﺣﺪ‪‬ﺍ ‪ "،‬ﻭِﻟﺬِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ" ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺽ ‪ ،‬ﹶﻓ ‪‬‬ ‫ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﺒِﻴ ِﻞ ﺇِﻻ‬‫ﲔ ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ﺍﻟـ ‪‬‬ ‫ﺡ ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬ ‫ﺨ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟﺴ‪‬ﻼ ِ‬ ‫ﺴ ‪‬ﻬ ‪‬ﻤ‪‬ﻴ ِﻦ ﹸﻗ ‪‬ﻮ ﹰﺓ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺱ ﺳ‪‬ـ ‪‬ﻬ ‪‬ﻤ‪‬ﻴ ِﻦ ‪ ،‬ﻭِﻟﺮ‪‬ﺍ ِﻛﺒِـ ِﻪ ﺳ‪‬ـ ‪‬ﻬ ‪‬ﻢ ‪،‬‬
‫‪‬ﻳ ‪‬ﻌﻄِﻴ ِﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍ َﻷ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﺍﻷَ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﺒ‪‬ﺎِﻗ‪‬ﻴ ﹶﺔ ِﻟ ﹾﻠ ﹶﻔ ‪‬ﺮ ِ‬
‫‪‬ﻭﻟِﻠ ‪‬ﺮﺍ ِﺟ ِﻞ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺳﺎﻗﻂ ﻻﻳﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ ﺳﻨﺪﺍ ﻭﻻ ﻣﺘﻨﺎ‪.‬‬
‫ﻭﺣﻜ ‪‬ﻢ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺃﻧﻪ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺘﺮﻭﻙ ﺍﻟﺬﻱ ﻻ ﳛﺘ ‪‬ﺞ ﲟﺎ ﺗﻔﺮﺩ ﺑﻪ ﻫﺆﻻﺀ ﲝـﺎﻝ ﻣـﻦ‬
‫ﺍﻷﺣﻮﺍﻝ ‪.‬‬

‫ــــــــــــــــ‬

‫( ﻭﰲ ﻣﺴﻨﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ )‪ ( ٢٥٢٥‬ﻓﻴﺤﺴﻦ ‪‬ﻤﺎ ‪ ،‬ﻭﺍﳊﺪﻳﺚ)‪ ( ٢١٢٠‬ﻭﻫﻮ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦٥٤١‬ﻋـﻦ ﺍﺑـﻦ‬

‫ﻋﺒﺎﺱ ﻭﻣﺴﻠﻢ )‪ ( ٥٤٦‬ﻋﻦ ﻋﻤﺮﺍﻥ ﻭﻏﲑﳘﺎ‪،‬ﻓﺎﳊﺪﻳﺚ ﺻﺤﻴﺢ ﻟﻐﲑﻩ ‪ ،‬ﻭﺍﳊﺪﻳﺚ )‪ ( ٢١٢١‬ﻭﻗﺪ ﻭﺭﺩ ﻣﻦ ﻃﺮﻳﻖ‬
‫ﺁﺧﺮ ﻋﻨﻪ ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٥٦٧٢‬ﻓﺎﳊﺪﻳﺚ ﺻﺤﻴﺢ ﻟﻐﲑﻩ ‪.‬‬
‫‪ - ١٢٨‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻠﻴﺤﺔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻋﻦ ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤﺎﺭ ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺎﻟﺐ ﻋﻠـﻰ‬
‫ﺭﻭﺍﻳﺎﺗﻪ ﺍﳌﻨﺎﻛﲑ‪...‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ] ﺝ‪- ٣‬ﺹ ‪( ١٢٧٣)[ ٣٠٨‬‬
‫‪ - ١٢٩‬ﺸﻞ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻭﺭﺩﺍﻥ ﺍﻟﻮﺭﺩﺍﱐ ﺑﺼﺮﻱ ﺍﻷﺻﻞ ﺳﻜﻦ ﺧﺮﺍﺳﺎﻥ ﻣﺘﺮﻭﻙ ﻭﻛﺬﺑﻪ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳـﻪ ﻣـﻦ‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻕ ‪.‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٧١٩٨)[ ٥٦٦‬‬
‫‪ - ١٣٠‬ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺰﺍﺣﻢ ﺍﳍﻼﱄ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺃﻭ ﺃﺑﻮ ﳏﻤﺪ ﺍﳋﺮﺍﺳﺎﱐ ﺻﺪﻭﻕ ﻛﺜﲑ ﺍﻹﺭﺳﺎﻝ ﻣﻦ ﺍﳋﺎﻣﺴﺔ ﻣﺎﺕ ﺑﻌﺪ‬
‫ﺍﳌﺎﺋﺔ ‪. ٤‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٢٩٧٨) [ ٢٨٠‬‬

‫‪٣٩‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‬
‫ﺣ ﹸﻜﻢ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‬

‫ﳚﻮﺯ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫﻢ ﺭﻭﺍﻳﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﺘﺴﺎﻫﻞ ﰲ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻣـﻦ‬
‫ﻏﲑ ﺑﻴﺎﻥ ﺿﻌﻔﻬﺎ ـ ﲞﻼﻑ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﺟﺪﺍ ﻭ ﺍﳌﻮﺿﻮﻋﺔ‪،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺭﻭﺍﻳﺘﻬﺎ‬
‫ﺇﻻ ﻣﻊ ﺑﻴﺎﻥ ﻭﺿﻌﻬﺎ ـ ﺑﺸﺮﻃﲔ ‪.‬‬
‫ﺃﻥ ﻻ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻌﻘﺎﺋﺪ‪،‬ﻛﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﺃﻥ ﻻ ﺗﻜﻮﻥ ﰲ ﺑﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﺻﻠﻴﺔ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪.‬‬
‫ﻭﻗﺪ ﺃﺟﺎﺯ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺒﺎﺏ ﻣـﺎ ﻫـﻮ‬
‫ﺃﻗﻮﻯ ﻣﻨﻬﺎ ﻛﺎﳊﻨﻔﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ‪،‬ﺑﻞ ﻭﺟ ﱡﻞ ﺍﳌﺬﺍﻫﺐ ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺎ ﺳﻨﺮﻯ ‪.‬‬
‫ﻳﻌﲏ ﳚﻮﺯ ﺭﻭﺍﻳﺘﻬﺎ ﰲ ﻣﺜﻞ ﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻭﺍﻟﻘﺼﺺ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪،‬ﻭﳑﻦ‬
‫‪١٣١‬‬
‫‪‬ﺭﻭﻱ ﻋﻨﻪ ﺍﻟﺘﺴﺎﻫﻞ ﰲ ﺭﻭﺍﻳﺘﻬﺎ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣ‪‬ﻬﺪﻱ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪.‬‬
‫ﺠ ‪‬ﻮ ِﺯ‬
‫ﺚ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺸ ‪‬ﺪ ِﺩ ﻓِﻲ ﹶﺃﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ﺏ ﺍﻟ‪‬ﺘ ‪‬‬‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺍﻟﻜﻔﺎﻳﺔ ‪ ":١٣٢‬ﺑ‪‬ﺎ ‪‬‬
‫ﺚ‬
‫ﻒ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ‪‬ﺣ ‪‬ﻤ ﹸﻞ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳـ ِ‬ ‫ﺴﹶﻠ ِ‬ ‫ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣﻦ‪ ‬ﺍﻟ ‪‬‬
‫ﺤ ِﺮ ِﱘ ِﺇﻟﱠﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﺑﺮِﻳﺌﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻬ ‪‬ﻤ ِﺔ ‪ ،‬ﺑﻌِﻴﺪ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﻟ ﱢﻈﻨ‪‬ـ ِﺔ ‪ ،‬ﻭﹶﺃﻣ‪‬ـﺎ‬
‫ﺤﻠِﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﱢﻠ ﹶﻘ ِﺔ ﺑِﺎﻟ‪‬ﺘ ‪‬‬
‫ﻚ ﻓﹶِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﻛ‪‬ﺘ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎِﻳ ِﺦ"‬
‫ﺤ ‪‬ﻮ ﹶﺫِﻟ ‪‬‬ ‫ﻆ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ِﻋ ِ‬‫ﺚ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬ ‫ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬
‫ﺤﺮ‪‬ﺍ ِﻡ ِﺇﻟﱠـﺎ ﻣِـ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺅﺳ‪‬ـﺎ ِﺀ‬ ‫ﺤﻠﹶﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻱ‪ ":‬ﻟﹶﺎ ‪‬ﺗ ﹾﺄ ‪‬ﺧﺬﹸﻭﺍ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﻚ ﻣِـ ‪‬ﻦ‬
‫ﺱ ِﺑﻤ‪‬ﺎ ِﺳﻮ‪‬ﻯ ﹶﺫِﻟ ‪‬‬ ‫ﺸﻬ‪‬ﻮﺭِﻳ ‪‬ﻦ ﺑِﺎﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ ﹶﻥ ﺍﻟ ‪‬ﺰﻳ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﻭ‪‬ﺍﻟ‪‬ﻨ ﹾﻘﺼ‪‬ﺎ ﹶﻥ ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎِﻳ ِﺦ"‪.‬‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮﺍ ﻣِﻦ ‪‬ﺑ ِﻘ‪‬ﻴ ﹶﺔ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻓِـﻲ‬
‫ﺖ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹶﺔ ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ِﺓ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻭﻗﹶﺎ ﹶﻝ‪:‬ﻳ ‪‬‬
‫ﺏ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ" ‪.‬‬
‫‪‬ﺳ‪‬ﻨ ٍﺔ ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺳ ‪‬ﻤﻌ‪‬ﻮﺍ ﻣِﻨ ‪‬ﻪ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺛﻮ‪‬ﺍ ٍ‬

‫‪ - ١٣١‬ﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٩‬ﻭﺷﺮﺡ ﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٤٠‬ﻭﻗـﺴﻢ‬
‫ﺍﳊﺪﻳﺚ ﻭﺍﳌﺼﻄﻠﺢ )ﺝ ‪ / ٤٤‬ﺹ ‪ ( ٢٥‬ﻭﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪٢٩٦‬‬
‫(‬
‫‪١٣٢‬‬
‫‪ -‬ﺭﻗﻢ)‪ ( ٣٦٤-٣٦٠‬ﺑﺘﺼﺮﻑ‬

‫‪٤٠‬‬
 ‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪ ،‬ﻳﻘﻮﻝ‪ِ " :‬ﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﻭ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﻓِـﻲ‬ ‫ﻭﻗﺎ ﹶﻝ ﺍﻟ‪‬ﻨ ‪‬ﻮﹶﻓِﻠ ‪‬ﻲ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺸ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﻭ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻓِﻲ‬ ‫ﺤﺮ‪‬ﺍ ِﻡ ﻭ‪‬ﺍﻟﺴ‪‬ﻨ ِﻦ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ ‪‬ﺗ ‪‬‬
‫ﺤﻠﹶﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﻊ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬ﻪ ‪‬ﺗﺴ‪‬ﺎ ‪‬ﻫ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ"‬ ‫ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ‪‬ﻭﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺤ‪‬ﺘ ‪‬ﻤ ﹸﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘﺴ‪‬ﺎ ‪‬ﻫ ﹶﻞ‬
‫ﻕ ‪‬ﻳ ‪‬‬
‫ﺚ ﺍﻟ ‪‬ﺮﻗﹶﺎ ‪‬‬‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ﹸ‬ ‫ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻴﻤ‪‬ﻮِﻧ ‪‬ﻲ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﺠِﻲ َﺀ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﻓِﻴ ِﻪ ‪‬ﺣ ﹾﻜ ‪‬ﻢ" ‪.‬‬
‫ﺨ‪‬ﺒ ‪‬ﺮ ِﺇﺫﹶﺍ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺤ‪‬ـ ‪‬ﺮ ‪‬ﻡ‬
‫ﻱ ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺍﹾﻟ ‪‬‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﺯ ﹶﻛ ِﺮﻳ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌ‪‬ﻨ‪‬ﺒ ِﺮ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻧ ‪‬ﻌ‪‬ﻴ ٍﻢ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬‬
‫ﺐ ‪ ،‬ﹶﺃ ‪‬ﻭ‬
‫ﺐ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬ﺮﻫِﻴـ ٍ‬ ‫ﺐ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﺗ ‪‬ﺮﻏِﻴـ ٍ‬ ‫ﺤ ﱠﻞ ‪‬ﺣﺮ‪‬ﺍﻣ‪‬ﺎ ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ﻳ‪‬ﻮ ِﺟ ‪‬‬ ‫‪‬ﺣﻠﹶﺎﻟﹰﺎ ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﺽ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﺘﺴ‪‬ﺎ ‪‬ﻫ ﹸﻞ ﻓِﻲ ‪‬ﺭﻭ‪‬ﺍِﺗ ِﻪ"‪.‬‬ ‫ﺐ ﺍﹾﻟِﺈ ﹾﻏﻤ‪‬ﺎ ‪‬‬‫ﺺ ‪ ،‬ﻭ ‪‬ﺟ ‪‬‬ ‫ﺸﺪِﻳ ٍﺪ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬ﺮﺧِﻴ ٍ‬‫‪‬ﺗ ‪‬‬
‫‪ -‬ﻣﺜﺎﹸﻟﻪ‪:‬ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻯ ﰲ ﺳﻨﻨﻪ‪ ١٣٣‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺑ‪‬ﻨﺪ‪‬ﺍﺭ‪ ‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﺳ‪‬ـﻌِﻴ ٍﺪ ‪‬ﻭ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ‬
‫ﻯ ‪‬ﻭ‪‬ﺑ ‪‬ﻬ ‪‬ﺰ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ٍﺪ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣﻤ‪‬ﺎﺩ‪ ‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣﻜِﻴ ٍﻢ ﺍ َﻷﹾﺛ ‪‬ﺮ ِﻡ‪ ١٣٤‬ﻋ ‪‬ﻦ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻬ‪ِ ‬ﺪ ‪‬‬
‫ﺠ‪‬ﻴ ِﻤ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﻣ ‪‬ﻦ ﹶﺃﺗ‪‬ﻰ ﺣ‪‬ﺎِﺋﻀ‪‬ﺎ ﹶﺃ ِﻭ ﺍﻣ‪‬ـ ‪‬ﺮﹶﺃ ﹰﺓ‬ ‫ﹶﺃﺑِﻰ ‪‬ﺗﻤِﻴ ‪‬ﻤ ﹶﺔ ﺍﹾﻟ ‪‬ﻬ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪ .« - -‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ـﻮ ﻋِﻴـﺴ‪‬ﻰ ﹶﻻ‬ ‫ﻓِﻰ ‪‬ﺩ‪‬ﺑ ِﺮﻫ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﻛﹶﺎ ِﻫﻨ‪‬ﺎ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻛ ﹶﻔ ‪‬ﺮ ِﺑﻤ‪‬ﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬
‫ﺠ‪‬ﻴ ِﻤ ‪‬ﻰ ﻋ‪‬ـ ‪‬ﻦ ﹶﺃﺑِـﻰ‬
‫ﺚ ‪‬ﺣﻜِﻴ ٍﻢ ﺍ َﻷﹾﺛ ‪‬ﺮ ِﻡ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺗﻤِﻴ ‪‬ﻤ ﹶﺔ ﺍﹾﻟ ‪‬ﻬ ‪‬‬
‫ﺚ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﻑ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬‫‪‬ﻧ ‪‬ﻌ ِﺮ ‪‬‬
‫‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪.‬‬
‫ﻯ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﻣ ‪‬ﻦ‬ ‫ﻆ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬ ‫‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘ ‪‬ﻐﻠِﻴ ِ‬
‫ﺾ ﻛﹸ ﹾﻔﺮ‪‬ﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣ ‪‬ﺮ ﻓِﻴ ِﻪ ﺑِﺎﹾﻟ ﹶﻜﻔﱠـﺎ ‪‬ﺭ ِﺓ‪.‬‬‫ﻕ ِﺑﺪِﻳﻨ‪‬ﺎ ٍﺭ «‪ .‬ﹶﻓﹶﻠ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ِﺇ‪‬ﺗﻴ‪‬ﺎ ﹸﻥ ﺍﹾﻟﺤ‪‬ﺎِﺋ ِ‬ ‫ﺼ ‪‬ﺪ ‪‬‬ ‫ﹶﺃﺗ‪‬ﻰ ﺣ‪‬ﺎِﺋﻀ‪‬ﺎ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬‬
‫ﻒ‬
‫ﺠ‪‬ﻴ ِﻤ ‪‬ﻰ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ﹶﻃﺮِﻳـ ‪‬‬ ‫ﺚ ﻣِﻦ ِﻗ‪‬ﺒ ِﻞ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ‪ .‬ﻭﺃﹶﺑ‪‬ﻮ ‪‬ﺗﻤِﻴ ‪‬ﻤ ﹶﺔ ﺍﹾﻟ ‪‬ﻬ ‪‬‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ‪ ١٣٥‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﻒ ‪‬ﻣ ‪‬‬ ‫ﺿ ‪‬ﻌ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫‪‬ﺑ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎِﻟ ٍﺪ‪.‬‬
‫ﺖ‪ :‬ﻷﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﺣﻜﻴﻤﹰﺎ ﺍﻷﺛﺮﻡ‪،‬ﻭﻗﺪ ﺿﻌﻔﻪ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬
‫ﻗﻠ ‪‬‬

‫ــــــــــــــــ‬

‫‪ - ١٣٣‬ﺑﺮﻗﻢ )‪( ١٣٥‬‬

‫‪ - ١٣٤‬ﺣﻜﻴﻢ ﺍﻷﺛﺮﻡ ‪ ..‬ﺻﺪﻭﻕ ‪. ٤‬ﺍﻟﻜﺎﺷﻒ ]ﺝ‪- ١‬ﺹ ‪ ( ١٢٠٨) [ ٣٤٨‬ﻭﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻓﻴﻪ ﻟﲔ ﻣـﻦ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ ] ٤‬ﺝ‪- ١‬ﺹ ‪( ١٤٨١)[ ١٧٧‬‬
‫‪ - ١٣٥‬ﺃﻱ ﺍﻟﺒﺨﺎﺭﻱ‬

‫‪٤١‬‬
 ‫ﺚ ﺍﳋﺎﻣﺲ‬
‫ﺍﳌﺒﺤ ﹸ‬
‫ﻒ؟‬
‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻣﱴ ﻳﻘﻮ‪‬ﻯ ﺍﳊﺪﻳ ﹸ‬

‫ﺗﻨﺤﺼ ‪‬ﺮ ﺃﺳﺒﺎﺏ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻘﺪﺡ ﰲ ﺍﻟﺮﻭﺍﺓ ﰲ ﻓﺌﺘﲔ‪:‬‬

‫ﺇﺣﺪﺍﳘﺎ ﺗﻀ ‪‬ﻢ ﻣﺎ ﻳﻘﺪﺡ ﰲ ﺍﻟﻌﺪﺍﻟﺔ‪ :‬ﻛﺎﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﺮﺳـﻮﻝ  ‪،‬ﺃﻭ ﺍﻟﺘﻬﻤـﺔ ﺑـﻪ ﺃﻭ‬
‫ﺏ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﺎﺱ‪،‬ﺃﻭ ﺍﻟﻔﺴﻖ ﺃﻭ ﺟﻬﺎﻟﺔ ﺍﻟﺮﺍﻭﻱ ﺃﻭ ﺍﻻﺑﺘـﺪﺍﻉ ﲟﻜﻔـﺮ ﻭﳓـﻮ‬ ‫ﺍﻟﻜﺬ ِ‬
‫ﺫﻟﻚ‪،‬ﻓﻜ ﱡﻞ ﻣﺎ ﻛﺎﻥ ﺿﻌﻔﹸﻪ ﻧﺎﺷﺌﹰﺎ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻻ ﺗﺆﱢﺛ ‪‬ﺮ ﻓﻴﻪ ﻛﺜﺮ ﹸﺓ ﺍﻟﻄـﺮﻕ‪،‬ﻭﻻ‬
‫ﻒ‬
‫ﺏ ﻫﺬﺍ ﺍﻟﻀﻌﻒ‪،‬ﻭﺗﻘﺎﻋ ِﺪ ﺍﳉﺎﺑﺮ ﻋﻦ ﺟﱪ ﺿـﻌ ِ‬ ‫ﻳﺮﺗﻘﻲ ﻋﻦ ﺩﺭﺟﺔ ﺍﻟﻀﻌﻒ ﻟﺸﺪ ِﺓ ﺃﺳﺒﺎ ِ‬
‫ﺍﳌﺮﻭﻱ‪،‬ﻧﻌﻢ‪ ،‬ﻗﺪ ‪‬ﻳﺮ‪‬ﺗﻘﻲ ﲟﺠﻤﻮﻉ ﻃﹸﺮﻗﻪ ﻋﻦ ﹶﻛﻮ‪‬ﻧ ِﻪ ‪‬ﻣﻨ‪‬ﻜﺮ‪‬ﺍ‪ ،‬ﺃﻭ ﻻ ﺃﺻﻞ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺻﺮ‪‬ﺡ ﺑﻪ‬
‫ﺴﺘ‪‬ﻮﺭ‪ ،‬ﺃﻭ‬
‫ﻕ‪ ،‬ﺣﺘ‪‬ﻰ ﺃﻭﺻﻠﺘ ‪‬ﻪ ﺇﱃ ﺩﺭﺟﺔ ﺍﳌﹶـ ‪‬‬ ‫ﺍﺑﻦ ﺣﺠﺮ‪،‬ﺣﻴﺚ ﻗﺎﻝ‪ ":‬ﺑ ﹾﻞ ﺭﺑ‪‬ﻤﺎ ﹶﻛﺜﹸﺮﺕ ﺍﻟﻄﱡﺮ ‪‬‬
‫ﺐ ﻣ‪‬ﺤﺘﻤـﻞ‪ ،‬ﺍﺭﺗﻘﹶـﻰ‬
‫ﻒ ﻗﺮﻳـ ‪‬‬
‫ﺍﻟﺴ‪‬ﻲﺀ ﺍﳊﻔﻆ‪ ،‬ﲝﻴﺚ ﺇﺫﺍ ﻭﺟﺪ ﻟﻪ ﻃﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﻓﻴﻪ ﺿﻌ ‪‬‬
‫‪١٣٦‬‬
‫ﳊﺴ‪‬ﻦ‪"..‬‬
‫ﲟﺠﻤ‪‬ﻮﻉ ﺫﻟﻚ ﺇﱃ ﺩﺭﺟﺔ ﺍ ﹶ‬
‫ﺡ ﰲ ﺍﳊﻔﻆ ﻭﺍﻟﻀﺒﻂ ﻭﺍﻻﺗﺼﺎﻝ‪،‬ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﻘﺎﺩﺣ ﹸﺔ‬
‫ﻭﺍﻟﻔﺌ ﹸﺔ ﺍﻟﺜﺎﻧﻴ ﹸﺔ‪ :‬ﻳﻨﻄﻮﻱ ﲢﺘﻬﺎ ﻣﺎ ﻳﻘﺪ ‪‬‬
‫ﻁ ﻭﺍﻟﻮﻫ ‪‬ﻢ‪،‬ﻛﻮﺻـﻞ ﻣﺮﺳـﻞ ﺃﻭ‬ ‫ﻓﻴﻬﻤﺎ‪ :‬ﺍﻟﻐﻔﻠﺔﹸ ﻭﻛﺜﺮ ﹸﺓ ﺍﻟﻐﻠﻂ ﻭﺳﻮ ُﺀ ﺍﳊﻔﻆ ﻭﺍﻻﺧـﺘﻼ ﹸ‬
‫ﲔ‪،‬ﺍﻟـﺬﻱ ﱂ ﺗـﺜﻠ ‪‬ﻢ‬‫ﻕ ﺍﻷﻣ ِ‬‫ﻂ ﺭﺍﻭﻳﻪ ﺍﻟﺼﺪﻭ ِ‬ ‫ﺐ ﻋﺪ ِﻡ ﺿﺒ ِ‬
‫ﻣﻨﻘﻄﻊ‪،‬ﻓﻜ ﱡﻞ ﻣﺎ ﻛﺎﻥ ﺿﻌﻔﹸﻪ ﺑﺴﺒ ِ‬
‫ﻑ ﻣـﻦ‬ ‫ﻋﺪﺍﻟﺘ‪‬ﻪ ﻓﺈ ﱠﻥ ﻛﺜﺮﺓ ﺍﻟﻄﺮﻕ ﺗﻘﻮﻳﻪ‪،‬ﻭﳚ ‪‬ﱪ ﺿﻌﻔﹸﻪ ﲟﺠﻴﺌ ِﻪ ﻣﻦ ﻭﺟ ٍﻪ ﺁﺧ ‪‬ﺮ؛ ﻷﻧﻨﺎ ﻧﻌـﺮ ‪‬‬
‫ﻆ ﺭﺍﻭ ﺍﻟﻄﺮﻳ ِﻖ ﺍﻷﻭﻝ ﱂ ﳜﺘ ﱠﻞ ﻓﻴﻪ ﺿﺒﻄﹸﻪ ﻭ‪‬ﺬﺍ ﻳﺮﺗﻘﻲ ﻣـﻦ ﺩﺭﺟـﺔ‬ ‫ﺍﻟﻮﺟ ِﻪ ﺍﻵﺧﺮ ﺃ ﱠﻥ ﺣﻔ ﹶ‬
‫ﺴ ِﻦ ﻟﻐﲑ ِﻩ ‪.‬‬
‫ﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ﺇﱃ ﺩﺭﺟ ِﺔ ﺍﳊ ‪‬‬
‫ﺍﻟﻀﻌﻴ ِ‬

‫‪ - ١٣٦‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٦٩‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳـﺐ ﺍﻟﻨـﻮﺍﻭﻱ‪)-‬ﺝ ‪ / ١‬ﺹ‬
‫‪( ١١٩‬‬

‫‪٤٢‬‬
‫ﻒ ﺇﱃ‬ ‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ ":‬ﺍﳊﺪﻳ ﹸ‬
‫ﺚ ﺍﻟﻀﻌﻴﻒ ﻋﻨﺪ‪ ‬ﺗﻌـﺪ ِﺩ ﺍﻟﻄـﺮﻕ ﻳﺮﺗﻘـﻲ ﻋـﻦ ﺍﻟـﻀﻌ ِ‬
‫‪١٣٧‬‬
‫ﺍﳊﺴﻦ‪،‬ﻭﻳﺼﲑ ﻣﻘﺒﻮ ﹰﻻ ﻣﻌﻤﻮ ﹰﻻ ﺑﻪ"‪.‬‬
‫ﻂ ﻓِﻲ ‪‬ﺣﺪِﻳِﺜ ِﻪ ‪‬ﻭ‪‬ﻳﻜﹸـﻮ ﹸﻥ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ":‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬‬
‫ﺿﻌِﻴﻔﹰﺎ ِﻟ ﹶﻜﺜﹾ ‪‬ﺮ ِﺓ ﺍﹾﻟ ‪‬ﻐﹶﻠ ِ‬
‫ﻕ ‪‬ﻭ ﹶﻛﹾﺜ ‪‬ﺮ‪‬ﺗﻬ‪‬ﺎ‬
‫ﺤ ﹸﺔ ِﻟﹶﺄ ‪‬ﺟ ِﻞ ﺍﻟِﺎ ‪‬ﻋِﺘﺒ‪‬ﺎ ِﺭ ِﺑ ِﻪ ﻭ‪‬ﺍﻟِﺎ ‪‬ﻋِﺘﻀ‪‬ﺎ ِﺩ ِﺑ ِﻪ؛ ﹶﻓِﺈ ﱠﻥ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ‪‬ﺩ ﺍﻟ ﱡﻄ ‪‬ﺮ ِ‬
‫ﺼ‪‬‬ ‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪‬ﺣﺪِﻳﹸﺜ ‪‬ﻪ ﺍﹾﻟﻐ‪‬ﺎِﻟ ‪‬‬
‫ﻒ‬
‫ﺼ ﹸﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﺑﻬ‪‬ﺎ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨ‪‬ﺎِﻗﻠﹸﻮ ﹶﻥ ﹸﻓﺠ‪‬ﺎﺭ‪‬ﺍ ﻓﹸـﺴ‪‬ﺎﻗﹰﺎ‪،‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﺤ‪‬‬ ‫ﻀﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳ ﹶﻘﻮ‪‬ﻱ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻜ ‪‬ﻦ ﹶﻛﹸﺜ ‪‬ﺮ ﻓِﻲ ‪‬ﺣﺪِﻳِﺜ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻐﹶﻠ ﹸ‬
‫ﻂ؟‬ ‫ﺇﺫﹶﺍ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻋﹶﻠﻤ‪‬ﺎ َﺀ ‪‬ﻋﺪ‪‬ﻭﻟﹰﺎ ‪‬ﻭﹶﻟ ِ‬
‫ﺼ ِﺮ ﹶﻛِﺜ ‪‬ﲑ‬
‫ﺿﻴ‪‬ﺎ ِﺑ ِﻤ ‪‬‬
‫ﲔ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﻗﹶﺎ ِ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫‪‬ﻭ ِﻣﹾﺜ ﹸﻞ ‪‬ﻫﺬﹶﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﹶﻟﻬِﻴ ‪‬ﻌ ﹶﺔ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻣِﻦ ﹶﺃﻛﹶﺎِﺑ ِﺮ ‪‬ﻋﹶﻠﻤ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻂ ﹶﻛِﺜ ‪‬ﲑ‪،‬ﻣ‪‬ـ ‪‬ﻊ‬ ‫ﺙ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ِﻔ ﹶﻈ ‪‬ﻪ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻊ ﻓِﻲ ‪‬ﺣﺪِﻳِﺜ ِﻪ ﹶﻏﹶﻠ ﹲ‬
‫ﺤﺪ‪ ‬ﹸ‬
‫ﺖ ﹸﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﹶﻓﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻳ ‪‬‬
‫ﺚ ﹶﻟ ِﻜ ِﻦ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﺮﹶﻗ ‪‬‬
‫ﺤﺪِﻳ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺚ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ِﻟﻠِﺎ ‪‬ﻋِﺘﺒ‪‬ﺎ ِﺭ ِﺑ ِﻪ‪ِ :‬ﻣﺜﹾـ ﹶﻞ‬
‫ﺐ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﺤ ﹸﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ‪ :‬ﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺼ‪‬‬ ‫ﺐ ‪‬ﻋﻠﹶﻰ ‪‬ﺣﺪِﻳِﺜ ِﻪ ﺍﻟ ‪‬‬ ‫ﹶﺃ ﱠﻥ ﺍﹾﻟﻐ‪‬ﺎِﻟ ‪‬‬
‫ﺍ‪‬ﺑ ِﻦ ﹶﻟﻬِﻴ ‪‬ﻌ ﹶﺔ ‪.‬‬
‫ﺏ ﹶﻓﻤِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺮﻭِﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﹶﻃﺮِﻳﻘﹶـ ﹸﺔ‬
‫ﻑ ﻣِﻨ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ‪‬ﺪ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ِﺮ ‪‬‬
‫ﺏ ‪١٣٨‬؛ ﹶﻟﻜِـ ‪‬ﻦ‬
‫ﻑ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ‪‬ﺪ ﺍﹾﻟﻜﹶـ ِﺬ ‪‬‬
‫ﺴ‪‬ﻨ ِﺪ ِﻩ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﻭ ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﻂ ِﻟﻠِﺎ ‪‬ﻋِﺘﺒ‪‬ﺎ ِﺭ ِﺑ ِﻪ ﻭ‪‬ﺍﻟِﺎ ‪‬ﻋِﺘﻀ‪‬ﺎ ِﺩ ‪.‬‬
‫ﻑ ﻣِﻨ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻐﹶﻠ ﹶ‬‫‪‬ﻳ ‪‬ﺮﻭِﻱ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺏ ‪‬ﻭﻳﻘﻮﻝ‪ :‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﻤ‪‬ﻴ ‪‬ﺰ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﻳ ﹶﻜ ﱢﺬ‪‬ﺑ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬
‫ﺚ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹶﻜ ﱢﺬ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ‪‬ﺣﺪِﻳ ﹶ‬
‫‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻱ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹸﺬ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻜ ﹾﻠِﺒ ‪‬ﻲ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟﹶﺄﺧ‪‬ـ ِﺬ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‬ ‫ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ﹶﻜ ﱢﺬ‪‬ﺑ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﺺ ﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬ﻪ ِﺑﹶﺄ ‪‬ﺷﻴ‪‬ﺎ َﺀ ‪‬ﻳ ‪‬ﻤﻴ‪‬ـ ‪‬ﺰ‬ ‫ﺨ ِ‬‫ﻑ‪ ،‬ﻭ ِﻣﹾﺜ ﹸﻞ ‪‬ﻫﺬﹶﺍ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ﹶﻘ ‪‬ﻊ ِﻟ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﺧِﺒﲑ‪‬ﺍ ِﺑﺸ‪ ‬‬ ‫‪‬ﻭ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺿ‪‬ﺒ ﹸﻄﻬ‪‬ﺎ ‪ .‬ﻭ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ِﺪ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ﹾﻘ‪‬ﺘ ِﺮ ﹸﻥ ِﺑ ِﻪ‬
‫ﺏ ﻓِﻴ ِﻪ ِﺑ ﹶﻘﺮ‪‬ﺍِﺋ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤ ِﻜ ‪‬ﻦ ‪‬‬ ‫ﻕ ﻓِﻴ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﹶﻛ ﹶﺬ ‪‬‬ ‫ﺻ ‪‬ﺪ ‪‬‬ ‫‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬‬
‫ﺏ " ‪.١٣٩‬‬ ‫ﻕ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹾﻘ‪‬ﺘ ِﺮ ﹸﻥ ِﺑ ِﻪ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍِﺋ ‪‬ﻦ ‪‬ﺗ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ ﹶﺬ ‪‬‬
‫ﺻ ‪‬ﺪ ‪‬‬
‫ﹶﻗﺮ‪‬ﺍِﺋ ‪‬ﻦ ‪‬ﺗ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬‬

‫‪ - ١٣٧‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٦٩‬ﻭﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ ﰲ ﺗﻮﺿﻴﺢ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛـﺮ‪-‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪ ( ١٢‬ﻭﺷﺮﺡ ﺷﺮﺡ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٢٩٧‬‬
‫‪ - ١٣٨‬ﻗﻠﺖ ‪ :‬ﻫﺬﺍ ﰲ ﺣﺪﻭﺩ ﻋﻠﻢ ﺍﻹﻣﺎﻡ ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ ﺭﻭﻯ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺳﺪﻱ ‪ ،‬ﻭﻫﻮ ﻣﺘﻬﻢ ﺍﻧﻈﺮ ﻣـﺴﻨﺪ‬
‫ﺃﲪﺪ)‪. ( ٢١٣٩٩‬‬
‫‪ - ١٣٩‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪)-‬ﺝ ‪ / ١٨‬ﺹ ‪( ٢٦‬‬

‫‪٤٣‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﺨﺎﻭﻱ‪ ":‬ﻭﻻ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻀﻌﻴﻒ‪،‬ﻓﺈ ﱠﻥ ﺍﻻﺣﺘﺠﺎﺝ ﺇﳕـﺎ ﻫـﻮ‬
‫ﺑﺎﳍﻴﺌﺔ ﺍ‪‬ﻤﻮﻋﺔ ﻛﺎﳌﺮﺳﻞ ﺣﻴﺚ ﺍﻋﺘﻀﺪ ﲟﺮﺳﻞ ﺁﺧﺮ‪،‬ﻭﻟﻮ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﺚ ﺇ ﹾﻥ ﻛﺎﻥ ﻟﻪ ﻣﺘﺎﺑ ‪‬ﻊ ﻣﺜﻠﹸﻪ ﻓﺄﻛﺜﺮ‪،‬ﺃﻭ ﻛﺎﻥ ﻟ ‪‬ﻪ ﺷﺎﻫ ‪‬ﺪ ﺑﻠﻔﻈ ِﻪ‬
‫ﻭﺍﳉﻤﻬﻮﺭ‪،‬ﻭﻛﺬﻟﻚ ﻳﻘﻮ‪‬ﻯ ﺍﳊﺪﻳ ﹸ‬
‫ﲔ‪،‬ﺃﻭ ﺗﻠﻘﱠﻮ ‪‬ﻩ ﺑـﺎﻟﻘﺒﻮ ِﻝ ﻭﳓـﻮ‬ ‫ﺃﻭ ﻣﻌﻨﺎ ‪‬ﻩ‪،‬ﺃﻭ ﺁﻳ ﹲﺔ ﻗﺮﺁﻧﻴ ﹲﺔ‪،‬ﺃﻭ ﻋ ِﻤ ﹶﻞ ﺑ ِﻪ ﻛﺜ ‪‬ﲑ ﻣ ‪‬ﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘ ‪‬‬
‫ﺫﻟﻚ ‪.١٤٠ "..‬‬
‫ــــــــــــــــ‬

‫‪ - ١٤٠‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٦٩‬ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴـﺔ ﺍﳊـﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٦٦‬‬
‫ﺍﻟﺸﺎﻣﻠﺔ‪ ٢‬ﻭﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ‪ ٣٥٠-٣٤٩‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﺹ ‪ ١٠٤‬ﻭ ﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪ ٤٣-٤٢/١‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤـﺪﻳﺚ‬
‫‪ ١١٠-١٠٩‬ﻭﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﺸﺎﻓﻌﻲ ‪ ٤٦٢-٤٦١‬ﻭ ﺷﺮﺡ ﺷﺮﺡ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٤٠٨‬‬

‫‪٤٤‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‬
‫ﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‬
‫ﺚ ﺍﻟﻀﻌﻴ ِ‬
‫ﺣﻜ ‪‬ﻢ ﺍﻟﻌﻤ ِﻞ ﺑﺎﳊﺪﻳ ِ‬

‫ﻟﻘﺪ ﺍﺗﻔﻖ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﺕ‪.‬‬ ‫ﻒ ﰲ ﺍﻟﻌﻘﺎﺋ ‪‬ﺪ‪،‬ﻭﻻ ﺑﺄﺻﻮ ِﻝ ﺍﻟﻌﺒﺎﺩﺍ ِ‬
‫ﺕ ﺃﻭ ﺍﳌﻌﺎﻣﻼ ِ‬ ‫ﺚ ﺍﻟﻀﻌﻴ ِ‬
‫‪ -١‬ﻻ ﳚﻮ ‪‬ﺯ ﺍﻟﻌﻤ ﹸﻞ ﺑﺎﳊﺪﻳ ِ‬
‫ﺚ ﺍﳌﺘﻮﺍﺗ ِﺮ ﻭﺍﳌﻌﻠﻮ ِﻡ ﻣـ ‪‬ﻦ ﺍﻟـﺪ‪‬ﻳ ِﻦ‬
‫ﻓﺈﻥ ﺃﻛﺜ ‪‬ﺮ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﻌﻘﺎﺋ ‪‬ﺪ ﺗﺒﻨ‪‬ﻰ ﻋﻠﻰ ﺍﳊﺪﻳ ِ‬
‫ﺚ‬
‫ﲔ‪،‬ﻭﺑﻌﻀﻬ‪‬ﻢ ﺟـ ‪‬ﻮ ‪‬ﺯ ﺍﻟﻌﻤـ ﹶﻞ ﺑﺎﳊـﺪﻳ ِ‬ ‫ﺑﺎﻟﻀﺮﻭﺭ ِﺓ ﻭﺍﻟﺒﺪﺍﻫ ِﺔ‪،‬ﻭﻫﻮ ﻣﺎ ﻳﻔﻴ ‪‬ﺪ ﺍﻟﻘﻄ ‪‬ﻊ ﻭﺍﻟﻴﻘ ‪‬‬
‫ﺍﻟﺼﺤﻴ ِﺢ ﰲ ﺑﻨﺎ ِﺀ ﺍﻟﻌﻘﻴﺪ ِﺓ ‪.‬‬
‫ﺖ‪ :‬ﻭﺍﻟﺼﻮﺍ ‪‬‬
‫ﺏ –ﻋﻨﺪﻱ‪ -‬ﺃﻧﻪ ﻻ ﻳﻌﻤ ﹸﻞ ﺑﻪ‪ -‬ﻳﻌﲏ ﺍﻟﺼﺤﻴﺢ‪ -‬ﰲ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺇﻻ ﰲ ﻓﺮﻭﻋِﻬﺎ‬ ‫ﻗﻠ ‪‬‬
‫ﺕ ﺍﳊﻜ ِﻢ ﺍﻷﺻﻠ ‪‬ﻲ ﺑﺎﳌﺘﻮﺍﺗ ِﺮ ﺣﺼﺮﹰﺍ ‪.‬‬
‫ﺐ ﺛﺒﻮ ‪‬‬
‫– ﻳﻌﲏ ﳚ ‪‬‬
‫ﻒ ﰲ ﺑﻨﺎ ِﺀ ﺍﻷﺣﻜﺎ ِﻡ ﺍﻟﻌﻤﻠﻴ ِﺔ ﺍﳌﺸﻬﻮﺭ ِﺓ‪:‬‬
‫ﺚ ﺍﻟﻀﻌﻴ ِ‬
‫‪ -٢‬ﻻ ﳚﻮ ‪‬ﺯ ﺍﻻﻋﺘﻤﺎ ‪‬ﺩ ﻋﻠﻰ ﺍﳊﺪﻳ ِ‬
‫ﺚ ﺻﺤﻴﺢ ﺗﻌﺘ ِﻤ ‪‬ﺪ ﻋﻠﻴﻪ ؟!!‬
‫ﺇﺫ ﻛﻴﻒ ﺗﻜﻮﻥ ﻣﺸﻬﻮﺭ ﹰﺓ‪،‬ﻭﻻ ﻳﻮﺟ ‪‬ﺪ ﺣﺪﻳ ﹲ‬
‫ﺚ ﺍﻟﺬﻱ ﺍﺷﺘﺪ‪ ‬ﺿﻌﻔﹸﻪ ‪١٤١‬ﺃﻭ ﻣﺎ ﻛﺎ ﹶﻥ ﻣﻮﺿﻮﻋﹰﺎ ﻣﻄﻠﻘـﹰﺎ؛ ﻻ‬
‫‪ -٣‬ﻻ ﳚﻮ ‪‬ﺯ ﺍﻟﻌﻤ ﹸﻞ ﺑﺎﳊﺪﻳ ِ‬
‫ﺡ‬
‫ﰲ ﺃﺣﻜﺎ ٍﻡ ﺷﺮﻋﻴ ٍﺔ‪،‬ﻭﻻ ﰲ ﻓﻀﺎﺋ ِﻞ ﺍﻷﻋﻤﺎ ِﻝ‪،‬ﻭﻻ ﲢ ﱡﻞ ﺭﻭﺍﻳ‪‬ﺘ ‪‬ﻪ ﺇﻟﱠﺎ ﻋﻠﻰ ﺳـﺒﻴ ِﻞ ﺍﻟﻘـﺪ ِ‬
‫ﲑ ﻣﻨ ‪‬ﻪ ‪.‬‬
‫ﻭﺍﻟﺘﻨﻔ ِ‬
‫ﺐ ‪:١٤٢‬‬
‫ﻚ ﰲ ﺍﻷﺧﺬ ﺑﺎﻟﻀﻌﻴﻒ ﻋﻠﻰ ﺛﻼﺛ ِﺔ ﻣﺬﺍﻫ ‪‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟ ‪‬‬

‫‪ - ١٤١‬ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻓﻴﻪ ﺧﻼﻑ ﻛﺒﲑ ﻛﻤﺎ ﺳﻨﺮﻯ ‪ ،‬ﻓﻠﻴﺲ ﻣﺘﻔﻘﹰﺎ ﻋﻠﻴﻪ‬
‫‪ - ١٤٢‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٧٢‬ﻭ ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨـﻮﺍﻭﻱ‪)-‬ﺝ ‪ / ١‬ﺹ‬
‫‪ ( ٢٣٢‬ﻭ ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )ﺝ ‪ / ١٨‬ﺹ ‪ ( ٦٥‬ﻭﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٢‬ﻭﳏﺎﺿـﺮﺍﺕ ﰲ‬
‫ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٣‬ﻭﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪( ٢٩٢‬‬

‫‪٤٥‬‬
 ‫ﺐ ﺍﻷﻭ ﹸﻝ‬
‫ﺍﳌﺬﻫ ‪‬‬
‫ﻻ ﻳﻌﻤ ﹸﻞ ﺑﻪ ﻣﻄﻠﻘﹰﺎ ﻻ ﰲ ﺍﻟﻔﻀﺎﺋ ِﻞ ﻭﻻ ﰲ ﺍﻷﺣﻜﺎ ِﻡ‬

‫ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺣﻜﺎ ‪‬ﻩ ﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻹﻣﺎﻡ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ‬
‫ﺐ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﳌﺎ ﻋﺮﻓﻨﺎﻩ ﻣﻦ ﺷﺮﻭﻃﻬﻤﺎ ﻟﻠـﺼﺤﻴﺢ‪،‬ﻭﻫﻮ‬ ‫ﺍﻟﻌﺮﰊ‪،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻣﺬﻫ ‪‬‬
‫ﻣﺬﻫﺐ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ‪ ١٤٣‬ﻭﺍﻟﺸﻬﺎﺏ ﺍﳋﻔﺎﺟﻲ ﻭﺍﳉﻼﻝ ﺍﻟﺪﻭﺍﱐ ﻭﻏﲑﻫﻢ ‪.‬‬
‫ﺲ ﺷﻲ ٌﺀ ﻧﻘﻞ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺇﻣﺎ ﺑﻨﻘﻞ ﺃﻫﻞ ﺍﳌـﺸﺮﻕ ﻭﺍﳌﻐـﺮﺏ ﺃﻭ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ " :‬ﻭﺍﳋﺎﻣ ‪‬‬
‫ﺡ‬
‫ﻛﺎﻓﺔ ﻋﻦ ﻛﺎﻓﺔ ﺃﻭ ﺛﻘﺔ ﻋﻦ ﺛﻘﺔ ﺣﱴ ﻳﺒﻠﻎ ﺇﱃ ﺍﻟﻨﱯ  ﺇﻻ ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﻓﻴﻪ ﺭﺟ ﹲﻞ ﳎـﺮﻭ ‪‬‬
‫ﻳﻜﺬﺏ ﺃﻭ ﻓﻴﻪ ﻏﻔﻠ ﹲﺔ ﺃﻭ ﳎﻬﻮ ﹸﻝ ﺍﳊﺎﻝ ﻓﻬﺬﺍ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ‪ :‬ﺑﻪ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ‪،‬ﻭﻻ ﳛـ ﱡﻞ‬
‫‪١٤٤‬‬
‫ﻋﻨﺪﻧﺎ ﺍﻟﻘﻮ ﹸﻝ ﺑﻪ ﻭﻻ ﺗﺼﺪﻳ ُﹸﻘﻪ ﻭﻻ ﺍﻷﺧ ﹸﺬ ﺑﺸﻲﺀ ﻣﻨﻪ"‬

‫ــــــــــــــــ‬

‫‪ - ١٤٣‬ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ١٣٠‬ﻭ‪ ( ١٨٠‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘـﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ‬
‫‪( ٧٢‬‬
‫‪ - ١٤٤‬ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ١٣٠‬ﻭ‪( ١٨٠‬‬

‫‪٤٦‬‬
 ‫ﺐ ﺍﻟﺜﺎﱐ‬
‫ﺍﳌﺬﻫ ‪‬‬
‫‪١٤٥‬‬
‫ﻳﻌﻤ ﹸﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﻄﻠﻘﹰﺎ‬

‫ﻱ ﻫﺬﺍ ﺇﱃ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃ‪‬ﻤﺎ ﻳﺮﻳﺎ ِﻥ ﺫﻟﻚ ﺃﻗﻮﻯ ﻣﻦ ﺭﺃﻱ ﺍﻟﺮﺟﺎﻝ‪،‬ﻭﻫﺬﺍ‬‫ﻭﻋﺰ ‪‬‬
‫ﻉ ﻛﻤﺎ ﻣ ‪‬ﺮ ‪.‬‬
‫ﻒ ﻭﻻ ﻣﻮﺿﻮ ٍ‬ ‫ﻒ ﻏﲑ ﺷﺪﻳ ِﺪ ﺍﻟﻀﻌ ِ‬
‫ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﺍﻟﻀﻌﻴ ِ‬
‫ﻗﻠﺖ‪ :‬ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﻟﻨﺎ ﺟﻠﻴ‪‬ﺎ ﻣﻦ ﺧﻼﻝ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﻣـﺴﻨﺪ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ‪،‬ﻓﻔﻴﻬﻤﺎ‬
‫ﺍﻟﺼﺤﻴﺢ ﻭﺍﳊﺴﻦ ﻭﺍﻟﻀﻌﻴﻒ‪،‬ﺑﻞ ﺍﻟﻮﺍﻫﻲ ﺃﺣﻴﺎﻧﹰﺎ ‪.‬‬
‫ﺴﻤ‪‬ﺎ ِﻙ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ﹲﻞ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ـﺎ‬ ‫ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ])‪ " ( ٣٢٩/١١‬ﻗﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﺪ ( ‪،‬ﻣ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬ﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮﻧ‪‬ﺎ‪.‬‬
‫ﷲ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ )ﺍ ﹸﳌ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ‪،‬ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﺻ‪‬ﺎِﻟ ‪‬ﺢ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺴ‪‬ﻴ ‪‬ﻦ ﹶﺃﻟﹾﻔﹰﺎ‪،‬ﹶﻓﻤ‪‬ـﺎ‬
‫ﻒ ‪‬ﻭ ‪‬ﺧﻤ‪‬ـ ِ‬
‫ﺏ ‪‬ﺟﻤ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ﻭ‪‬ﺍﻧ‪‬ﺘﻘﹶﻴ‪‬ﺘ ‪‬ﻪ ﻣِﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﻣِﻦ ‪‬ﺳ‪‬ﺒ ِﻊ ﻣﺎﹶﺋ ِﺔ ﹶﺃﹾﻟ ٍ‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﷲ ‪ - -‬ﻓﹶﺎ ‪‬ﺭ ِﺟﻌ‪‬ﻮﺍ ِﺇﹶﻟﻴ‪‬ـ ِﻪ‪،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﻭﺟ‪‬ـﺪ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻩ‬
‫ﺚ ‪‬ﺭ ‪‬ﺳ ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺴِﻠ ‪‬ﻤ ‪‬ﻮ ﹶﻥ ِﻓ‪‬ﻴ ِﻪ ﻣِﻦ ‪‬ﺣ ِﺪ‪‬ﻳ ِ‬
‫ﻒ ﺍ ﹸﳌ ‪‬‬
‫ﺍﺧ‪‬ﺘﹶﻠ ‪‬‬
‫‪١٤٦‬‬
‫ﺠ ٍﺔ‪.‬‬
‫ﺤ‪‬‬ ‫ﺲ ِﺑ ‪‬‬ ‫ِﻓ‪‬ﻴ ِﻪ‪ ،‬ﻭِﺇ ﱠﻻ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﻨ ِﺪ ( ‪.‬‬
‫ﺖ ﻓِﻲ )ﺍ ﹸﳌ ‪‬‬
‫ﺴ ‪‬‬
‫ﺚ ﹶﻗِﻠ‪‬ﻴﹶﻠ ﹲﺔ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺤ‪‬ﻴ ِﻦ ( ﹶﺃﺣ‪‬ﺎ ِﺩ‪‬ﻳ ﹸ‬
‫ﺤ‪‬ﻴ ‪‬‬
‫ﺼِ‬
‫ﺖ‪ :‬ﻓِﻲ )ﺍﻟ ‪‬‬
‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﺴِﻠ ِﻤ‪‬ﻴ ‪‬ﻦ ﻣ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ِﻓ‪‬ﻴﻬ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ﻣ‪‬ﺎ ﻳ‪‬ﻠ ‪‬ﺰ ‪‬ﻡ ﻣِـﻦ ﻫ‪‬ـﺬﹶﺍ‬
‫ﹶﻟ ِﻜ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ‪‬ﻳﻘﹶﺎ ﹸﻝ‪ :‬ﹶﻻ ‪‬ﺗ ِﺮ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮِﻟ ِﻪ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍ ﹸﳌ ‪‬‬
‫ﻍ‬
‫ﻀﻌِﻴ ﹶﻔ ِﺔ ِﻣﻤ‪‬ﺎ ‪‬ﻳﺴ‪‬ﻮ ﹸ‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺠ ﹰﺔ‪،‬ﹶﻓ ِﻔ‪‬ﻴ ِﻪ ‪‬ﺟ ‪‬ﻤﹶﻠ ﹲﺔ ِﻣ ‪‬ﻦ ﺍ َﻷﺣ‪‬ﺎ ِﺩ‪‬ﻳ ِ‬
‫ﺍﻟ ﹶﻘ ‪‬ﻮ ِﻝ‪ :‬ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ‪‬ﻭ ِﺟ ‪‬ﺪ ِﻓ‪‬ﻴ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻮ ﹶﻥ ‪‬ﺣ ‪‬‬

‫‪ - ١٤٥‬ﺍﻧﻈﺮ ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٥٧١‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻣﻦ ﻓﻨﻮﻥ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ‬
‫‪ ( ٧٠‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٣٣‬ﻭﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟـﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ‬
‫‪ ( ٤٣٦‬ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٩٧‬ﻭﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴـﺔ )ﺝ ‪/ ١‬‬
‫ﺹ ‪( ٢٧٧‬‬
‫‪ - ١٤٦‬ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٨٣‬ﻭﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ‬
‫‪ / ١‬ﺹ ‪ ( ٤٤‬ﻭﲢﺮﻳﺮ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻌﺒﺪ ﺍﷲ ﺍﳉﺪﻳﻊ )ﺝ ‪ / ٣‬ﺹ ‪( ١٤٦‬‬

‫‪٤٧‬‬
‫ﺿ ‪‬ﻮ ‪‬ﻋ ٍﺔ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨﻬ‪‬ﺎ ﹶﻗ ﹾﻄ ‪‬ﺮﹲﺓ ﻓِﻲ‬
‫ﺚ ‪‬ﻣ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ‪‬ﺩﹲﺓ ِﺷ‪‬ﺒ ‪‬ﻪ ‪‬ﻣ ‪‬ﻮ ‪‬‬
‫ﺝ ِﺑﻬ‪‬ﺎ‪ ،‬ﻭِﻓ‪‬ﻴ ِﻪ ﹶﺃﺣ‪‬ﺎ ِﺩ‪‬ﻳ ﹸ‬
‫ﺐ ﺍﻻ ‪‬ﺣِﺘﺠ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬‬
‫ﻧ‪‬ﻘﹸﻠﻬ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬
‫‪١٤٧‬‬
‫ﺑ‪‬ﺤ ٍﺮ‪".‬‬
‫ــــــــــــــــ‬

‫‪ - ١٤٧‬ﻗﻠﺖ ‪ :‬ﻭﺳﺘﺮﺩ ﺗﻔﺎﺻﻴﻞ ﳍﺬﺍ ﺍﻷﻣﺮ ﻋﻨﺪ ﻣﻨﺎﻗﺸﺔ ﺍﻷﺩﻟﺔ ‪.‬‬

‫‪٤٨‬‬
 ‫ﺚ‬
‫ﺐ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺍﳌﺬﻫ ‪‬‬
‫ﻁ‬
‫ﻳﻌﻤ ﹸﻞ ﺑﻪ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﻮﺍﻋﻆ ﻭﳓﻮ ﺫﻟﻚ ﺑﺸﺮﻭ ٍ‬
‫ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺣﺠﺮ ﻭﻫﻲ‪:‬‬
‫ﺝ ﻣـﻦ ﺍﻧﻔـﺮ ‪‬ﺩ ﻣـﻦ ﺍﻟﻜـﺬﺍﺑﲔ ﻭﺍﳌﺘـﻬﻤﲔ‬ ‫ﻒ ﻏ ‪‬ﲑ ﺷﺪﻳ ٍﺪ‪،‬ﻓﻴﺨﺮ ‪‬‬
‫‪ -١‬ﺃ ﹾﻥ ﻳﻜﻮ ﹾﻥ ﺍﻟﻀﻌ ‪‬‬
‫ﻕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ‪.‬‬
‫ﺑﺎﻟﻜﺬﺏ‪،‬ﻭﻣﻦ ﻓﺤ‪‬ﺶ ﺧﻄﺄﹸﻩ‪،‬ﻭﻗﺪ ﻧﻘﻞ ﺍﻟﻌﻼﺋ ‪‬ﻲ ﺍﻻﺗﻔﺎ ‪‬‬
‫ﻭﻣﻦ ﰒ ﻓﻼ ﲡﻮﺯ ﺭﻭﺍﻳﺘﻪ‪،‬ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺑﻴـﺎﻥ ﺣﺎﻟـﻪ‬
‫ﻟﻜﻲ ﻻ ﻳﻐﺘ ‪‬ﺮ ﺑﻪ ﺃﺣﺪ‪.‬‬
‫ﺖ‪ :‬ﻭﳜﺪ ‪‬‬
‫ﺵ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻭﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻷﺫﻛﺎﺭ‪ ":‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻣـﻦ‬ ‫ﻗﻠ ‪‬‬
‫ﺍﶈﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﻏﲑﻫﻢ‪ :‬ﳚﻮﺯ ﻭﻳﺴﺘﺤﺐ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﻟﺘﺮﻏﻴـﺐ ﻭﺍﻟﺘﺮﻫﻴـﺐ‬
‫‪١٤٨‬‬
‫ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﻮﺿﻮﻋﺎ"‪.‬‬
‫ﻭﻗﻮﻟﻪ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‪ ":‬ﻭ‪‬ﻳﺠ‪‬ﻮﺯ ِﻋﻨ‪‬ﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫﻢ ﺍﻟﺘ‪‬ﺴﺎﻫ‪‬ﻞ ﰲ ﺍﻷﺳ‪‬ﺎﻧﻴﺪ‪ ،‬ﻭ ِﺭﻭ‪‬ﺍﻳﺔ ﻣﺎ‬
‫ِﺳﻮ‪‬ﻯ ﺍﳌﻮﺿ‪‬ﻮﻉ ﻣﻦ ﺍﻟﻀ‪‬ﻌﻴﻒ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻣﻦ ﻏﲑ ‪‬ﺑﻴ‪‬ﺎﻥ ﺿﻌﻔﻪ‪ ،‬ﰲ ﻏـﲑ ﺻِـﻔﹶﺎﺕ ﺍﷲ‬
‫‪١٤٩‬‬
‫ﳊﺮ‪‬ﺍﻡ‪ ،‬ﻭ ِﻣﻤ‪‬ﺎ ﻻ ﺗﻌﻠﱡﻖ ﻟﻪ ﺑﺎﻟ ‪‬ﻌﻘﹶﺎﺋﺪ ﻭﺍﻷ ‪‬ﺣﻜﹶﺎﻡ‪" .‬‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻷ ‪‬ﺣﻜﹶﺎﻡ‪ ،‬ﻛﺎﳊﹶﻼ ِﻝ ﻭﺍ ﹶ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪":‬ﳚﻮﺯ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫﻢ ﺍﻟﺘﺴﺎﻫﻞ ﰲ ﺍﻷﺳﺎﻧﻴﺪ‪،‬ﻭﺭﻭﺍﻳﺔ ﻣـﺎ‬
‫ﺳﻮﻯ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ‪،‬ﻣﻦ ﻏﲑ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﻏﲑﳘﺎ‪ .‬ﻭﺫﻟﻚ‬
‫ﻛﺎﳌﻮﺍﻋﻆ‪،‬ﻭﺍﻟﻘﺼﺺ‪،‬ﻭﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ‪،‬ﻭﺳﺎﺋﺮ ﻓﻨﻮﻥ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪،‬ﻭﺳﺎﺋﺮ ﻣـﺎ ﻻ‬
‫‪١٥٠‬‬
‫ﺗﻌﻠﻖ ﻟﻪ ﺑﺎﻷﺣﻜﺎﻡ ﻭﺍﻟﻌﻘﺎﺋﺪ"‪.‬‬

‫‪- ١٤٨‬ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ )ﺝ ‪ / ١‬ﺹ‪( ٨‬‬

‫‪ - ١٤٩‬ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﻴﺴﲑ ﳌﻌﺮﻓﺔ ﺳﻨﻦ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٦‬ﻭﱂ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺴﻴﻮﻃﻲ‬
‫ﰲ ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪( ٢٣٢‬‬
‫‪ - ١٥٠‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٩‬ﻭﻣﺜﻠﻪ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘـﺎﲰﻲ ﺹ ‪ ،١١٤‬ﻭﺗﻮﺟﻴـﻪ ﺍﻟﻨﻈـﺮ‬
‫ﻟﻠﺠﺰﺍﺋﺮﻱ )ﺝ ‪ / ٣‬ﺹ ‪ ( ٤٠‬ﻭﺳﻜﺘﺎ ﻋﻠﻴﻪ ‪ ،‬ﻭﺳﻜﺖ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺍﻟﺸﺬﺍ ﺍﻟﻔﻴﺎﺡ ﻣﻦ ﻋﻠﻮﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪/ ١‬‬
‫ﺹ ‪( ٢٣٣‬‬

‫‪٤٩‬‬
‫ﻉ ﻓﺠﻮ‪‬ﺯﻭﺍ ﺍﻟﺘﺴﺎﻫ‪‬ﻞ ﰲ ﺇﺳﻨﺎ ِﺩ ِﻩ ﻭﺭﻭﺍﻳﺘِـ ِﻪ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺷﺮﺡ ﺃﻟﻔﻴﺘﻪ‪":‬ﻭﺃﻣ‪‬ﺎ ﻏ ‪‬ﲑ ﺍﳌﻮﺿﻮ ِ‬
‫ﺐ‪،‬ﻣﻦ‬
‫ﺐ ﻭﺍﻟﺘﺮﻫﻴ ِ‬
‫ﻀ ‪‬ﻌ ِﻔ ِﻪ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﰲ ﻏ ِﲑ ﺍﻷﺣﻜﺎ ِﻡ ﻭﺍﻟﻌﻘﺎﺋ ِﺪ‪ .‬ﺑ ﹾﻞ ﰲ ﺍﻟﺘﺮﻏﻴ ِ‬
‫ﻣﻦ ﻏ ِﲑ ﺑﻴﺎ ٍﻥ ﻟ ‪‬‬
‫‪١٥١‬‬
‫ﺺ‪،‬ﻭﻓﻀﺎﺋ ِﻞ ﺍﻷﻋﻤﺎ ِﻝ‪،‬ﻭﳓﻮِﻫﺎ"‬ ‫ﻆ ﻭﺍﻟﻘﺼ ِ‬ ‫ﺍﳌﻮﺍﻋ ِ‬
‫ﻭﺫﻛﺮ ﺍﻟﺪﻛﺘﻮﺭ ﺧﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻼ ﺧﺎﻃﺮ ﰲ ﻛﺘﺎﺑﻪ ﺧﻄﻮﺭﺓ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻀﻌﻴﻒ ﺑﺎﳌﻮﺿﻮﻉ‬
‫ﺏ ﺍﻟﺜﺎﱐ ﻋﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﻟﺮﺍﺑﻊ ﻋﻨﺪ ﺍﺑﻦ ﺃﰊ ﺣـﺎﰎ‬ ‫‪١٥٢‬ﺃﻧﻪ ﳜﺪﺵ ﻗﻮﻝ ﺍﻟﻌﻼﺋﻲ ﺃﻳﻀﹰﺎ‪ :‬ﺍﻟﻀﺮ ‪‬‬
‫ﻱ ) ‪ ( ٤٨١‬ﻋ ‪‬ﻦ ﻓﹶﺎﺋِـ ِﺪ‬ ‫‪،‬ﻭﻛﺬﺍ ﻗﻮﻝ ﺍﻟﺴﺨﺎﻭﻱ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﰲ ‪‬ﺳ‪‬ﻨ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﺖ ﻟﹶـ ‪‬ﻪ‬
‫‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﺃ ‪‬ﻭﻓﹶﻰ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ ":‬ﻣ ‪‬ﻦ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼ ﱢﻞ‬‫ﺴ ِﻦ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ـﻮ َﺀ‪،‬ﹸﺛ ‪‬ﻢ ِﻟﻴ‪‬ـ ‪‬‬
‫ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ‪،‬ﹶﺃ ‪‬ﻭ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ ﻣِﻦ ‪‬ﺑﻨِﻲ ﺁ ‪‬ﺩﻡ‪ ‬ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮﺿ‪‬ـ ﹾﺄ ‪‬ﻭﹾﻟ‪‬ﻴﺤ‪‬ـ ِ‬
‫ﳊﻠِـﻴ ‪‬ﻢ‬ ‫ﺼ ﱢﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪،‬ﹸﺛ ‪‬ﻢ ِﻟ‪‬ﻴ ﹸﻘ ﹾﻞ‪ :‬ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠـﺎ ﺍﻟﻠﱠـ ‪‬ﻪ ﺍ ﹶ‬ ‫‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪،‬ﹸﺛ ‪‬ﻢ ِﻟ‪‬ﻴﹾﺜ ِﻦ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭﹾﻟ‪‬ﻴ ‪‬‬
‫ﺕ‬
‫ﻚ ﻣ‪‬ﻮ ِﺟﺒ‪‬ـﺎ ِ‬ ‫ﲔ‪،‬ﹶﺃﺳ‪‬ـﹶﺄﹸﻟ ‪‬‬ ‫ﺏ ﺍﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﳊ ‪‬ﻤ ‪‬ﺪ ِﻟﻠﱠـ ِﻪ ‪‬ﺭ ‪‬‬ ‫ﺵ ﺍﻟ ‪‬ﻌﻈِﻴ ِﻢ‪،‬ﺍ ﹶ‬‫ﺏ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ِ‬‫ﺍﻟ ﹶﻜ ِﺮ ‪‬ﱘ‪ ،‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﺭ ‪‬‬
‫ﻉ ﻟِﻲ ﹶﺫ‪‬ﻧﺒ‪‬ﺎ ِﺇﻟﱠﺎ‬‫ﺴﻠﹶﺎ ‪‬ﻣ ﹶﺔ ِﻣﻦ ﹸﻛ ﱢﻞ ِﺇﹾﺛ ٍﻢ‪،‬ﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬‬ ‫ﻚ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﻐﻨِﻴ ‪‬ﻤ ﹶﺔ ﻣِﻦ ﹸﻛ ﱢﻞ ِﺑ ‪‬ﺮ‪،‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ‪ ،‬ﻭ ‪‬ﻋﺰ‪‬ﺍِﺋ ‪‬ﻢ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮِﺗ ‪‬‬
‫‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ‪‬‬
‫ﲔ‬
‫ﻀ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ ﻳ‪‬ـﺎ ﹶﺃ ‪‬ﺭﺣ‪‬ـ ‪‬ﻢ ﺍﻟـﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬
‫ﻚ ِﺭﺿ‪‬ﺎ ِﺇﻟﱠﺎ ﻗﹶ ‪‬‬
‫ﹶﻏ ﹶﻔ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ِﺇﻟﱠﺎ ﹶﻓ ‪‬ﺮ ‪‬ﺟ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭﻟﹶﺎ ﺣ‪‬ﺎ ‪‬ﺟ ﹰﺔ ِﻫ ‪‬ﻲ ﹶﻟ ‪‬‬
‫ﻒ ﻓِـﻲ‬ ‫ﻀ ‪‬ﻌ ‪‬‬
‫ﺐ ‪‬ﻭﻓِﻲ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻣﻘﹶﺎ ﹲﻝ‪،‬ﻓﹶﺎِﺋ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ ﺍﻟـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﻳ‪‬ـ ‪‬‬
‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫"‪":‬ﻫ‪‬ﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ‪ ،‬ﻭﻓﹶﺎِﺋ ‪‬ﺪ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﻮ ‪‬ﺭﻗﹶﺎ ِﺀ"‪ ١٥٣‬ﰲ ﺍﳉﻤﻠﺔ ﻫﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﺟﺪﺍ‪،‬ﻳﻜﺘﺐ ﰲ ﻓﻀﺎﺋﻞ‬ ‫ﳊﺪِﻳ ِ‬ ‫ﺍﹶ‬
‫‪١٥٤‬‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻫـ‬
‫ﻭﻫﻮ ﺭﺃﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﺬﻟﻚ‪،‬ﺣﻴﺚ ﻗﺎﻝ‪ ":‬ﻭ ‪‬ﻫﺬﹶﺍ ﻛﺎﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ :‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ﻣِﻨﻬ‪‬ﺎ‬
‫ﺐ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻪ ﻓِـﻲ ﺷ‪‬ـ ‪‬ﺮ ِﻋﻨ‪‬ﺎ‬
‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ِ‬
‫ﺏ ﻟِﻠ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬
‫ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ ِﺬ ‪‬‬
‫‪١٥٥‬‬
‫‪‬ﻭ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِﻋﻨ‪‬ﺎ"‬

‫‪ - ١٥١‬ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٠١‬ﻭﺑﻨﺤﻮﻩ ﰲ ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊـﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ‬
‫‪( ٢٧٢‬‬
‫‪ - ١٥٢‬ﺹ ‪٦١‬‬
‫‪) ١٥٣‬ﻗﻠﺖ ﻭﻓﺎﺋﺪ ﻣﺘﺮﻭﻙ ( ‪:‬‬
‫‪ - ١٥٤‬ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺪﻳﻊ ‪٤٣٢-٤٣١‬‬
‫‪ - ١٥٥‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )ﺝ ‪ / ١‬ﺹ ‪( ٢٥١‬‬

‫‪٥٠‬‬
‫ﺤ‪‬ﺒ ِﺔ ‪‬ﻭﹶﺛﻮ‪‬ﺍِﺑﻬ‪‬ـﺎ ‪‬ﻭ ﹶﻛﺮ‪‬ﺍﻫ‪‬ـ ِﺔ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺾ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻀ ِﻞ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺚ ﻓِﻲ ﹶﻓ ‪‬‬
‫ﻱ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ِ ":‬ﺇﺫﹶﺍ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺚ ﻟﹶـﺎ‬
‫ﻱ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺏ ‪‬ﻭﺃﹶ‪‬ﻧﻮ‪‬ﺍ ‪‬ﻋ ‪‬ﻪ ﺇﺫﹶﺍ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬ ‫ﺾ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ‪‬ﻭ ِﻋﻘﹶﺎِﺑﻬ‪‬ﺎ ‪ -‬ﹶﻓ ‪‬ﻤﻘﹶﺎﺩِﻳ ‪‬ﺮ ﺍﻟﱠﺜﻮ‪‬ﺍ ِ‬‫‪‬ﺑ ‪‬ﻌ ِ‬
‫‪١٥٦‬‬
‫ﺕ ِﺭﻭ‪‬ﺍ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ"‬
‫ﻉ ﺟ‪‬ﺎ ‪‬ﺯ ‪‬‬
‫‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃﻧ‪ ‬ﻪ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬‬
‫ﺚ‬
‫ﻉ ﲝﻴـ ﹸ‬
‫ﺝ ﻣﺎ ﳜﺘ ‪‬ﺮ ‪‬‬
‫ﺖ ﺃﺻ ٍﻞ ﻋﺎ ‪‬ﻡ ﻣﻌﻤﻮ ٍﻝ ﺑ ِﻪ ﻣ ‪‬ﻦ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ‪،‬ﻓﻴﺨﺮ ‪‬‬
‫ﺝﲢ ‪‬‬
‫‪ -٢‬ﺃ ﹾﻥ ﻳﻨﺪﺭ ‪‬‬
‫ﻼ‪.‬‬
‫ﻻ ﻳﻜﻮﻥ ﻟ ‪‬ﻪ ﺃﺻ ﹲﻞ ﺃﺻ ﹰ‬
‫ﺴﻨ‪‬ﺔ‪،‬ﻣﺜﺎﻟﻪ‪ :‬ﻟـﻮ ﺟﺎﺀﻧـﺎ‬
‫ﺚ ﻟﻪ ﺃﺻ ﹸﻞ ﺻﺤﻴﺢ ﺛﺎﺑﺖ ﰲ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟ ‪‬‬
‫ﺃﻱ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺪﻳ ﹸ‬
‫ﺣﺪﻳﺚ ﻳﺮﻏﱢﺐ ﰲ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪،‬ﻭﺣﺪﻳﺚ ﺁﺧﺮ ﻳﺮﻏﺐ ﰲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪،‬ﻭﺁﺧﺮ ﻳ‪‬ﺮﻏﺐ ﰲ‬
‫ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻛﻠﻬﺎ ﺃﺣﺎﺩﻳﺚ ﺿﻌﻴﻔﺔ‪،‬ﻭﻟﻜﻦ ﻗـﺪ ﻭﺭﺩ ﰲ ﺑـﺮ ﺍﻟﻮﺍﻟـﺪﻳﻦ‪،‬ﻭﰲ ﺻـﻼﺓ‬
‫ﺴ‪‬ﻨﺔ‪،‬ﻓﻌﻨﺪﺋ ٍﺬ ﻓﻼ ﺣﺮﺝ‬
‫ﺍﳉﻤﺎﻋﺔ‪،‬ﻭﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﺛﺎﺑﺘﺔ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟ ‪‬‬
‫ﰲ ﺍﻟﻌﻤﻞ ﺑﻪ ‪.‬‬
‫‪ -٣‬ﺃ ﹾﻥ ﻻ ﻳﻌﺘﻘ ‪‬ﺪ ﻋﻨ ‪‬ﺪ ﺍﻟﻌﻤ ِﻞ ﺑﻪ ﺛﺒﻮﺗ‪‬ﻪ‪،‬ﻟﺌﻼ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﻨﱯ  ﻣﺎ ﱂ ﻳﻘﻠـﻪ‪،‬ﺑ ﹾﻞ ﻳ‪‬ﻌﺘﻘـ ‪‬ﺪ‬
‫‪١٥٧‬‬
‫ﻁ‪.‬‬
‫ﺍﻻﺣﺘﻴﺎ ﹶ‬
‫ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻨﱯ  ﻗﺎﻝ ﺣﺪﻳﺜﹰﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺻ ‪‬ﺢ ﻋﻨﻪ ﺫﻟﻚ‪.‬‬
‫‪١٥٨‬‬
‫ﻭﺯﺍﺩ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺷﺮﻃﹰﺎ ﺁﺧﺮ‪،‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪.‬‬
‫ﻒ ﻓﻴﻪ ﻛﻤﺎ ﺳﻨﺮﻯ ﻭﺍﻟﺮﺍﺟﺢ ﻋﺪﻣﻪ‪،‬ﻓﻼ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﻗﻴﺪﹰﺍ ﺇﻻ ﺇﺫﺍ‬ ‫ﺖ‪ :‬ﻭﻫﺬﺍ ﺷﺮ ﹲ‬
‫ﻁ ﳐﺘﻠ ‪‬‬ ‫ﻗﻠ ‪‬‬
‫ﻗﺼﺪ ﺛﻮﺍﺑﺖ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪،‬ﺃﻱ ﻻ ﻳﻨﺸﺊ ﺣﻜﻤﹰﺎ‪،‬ﻭﺇﻻ ﻓﻘﺪ ﺫﻫﺐ ﻓﺮﻳﻖ ﻛﺒﲑ ﻣﻦ ﺃﻫـﻞ‬
‫ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﰲ ﺍﻷﺣﻜﺎﻡ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺒﺎﺏ ﻣﺎ ﻫـﻮ‬
‫ﺃﻗﻮﻯ ﻣﻨﻪ‪،‬ﻭﻗ ‪‬ﺪﻣﻮﻩ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﺮﺟﺎﻝ ‪.‬‬
‫ــــــــــــــــ‬

‫‪ - ١٥٦‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )ﺝ ‪ / ١٨‬ﺹ ‪ ( ٦٦‬ﻭﺫﻛﺮﻩ ﻫﻨﺎ ﺛﻼﺙ ﻣﺮﺍﺕ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٥٠‬ﻓﻤﺎ ﺑﻌﺪ‬
‫‪ - ١٥٧‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٢٣٣‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘـﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ‬
‫‪( ٧٦‬‬
‫‪ - ١٥٨‬ﻗﺴﻢ ﺍﳊﺪﻳﺚ ﻭﺍﳌﺼﻄﻠﺢ )ﺝ ‪ / ٤٤‬ﺹ ‪( ٢٥‬‬

‫‪٥١‬‬
 ‫ﺍﻷﺩﻟ ﹸﺔ ﻭﻣﻨﺎﻗﺸﺘ‪‬ﻬﺎ‬
‫ﺃﺩﻟ ﹸﺔ ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‬

‫ﺃ ‪‬ﻣﺎ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﻓﲑﻯ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ ١٥٩‬ﺃﻧﻪ ﺃﺳﻠ ‪‬ﻢ ﺍﳌﺬﺍﻫﺐ‪ "،‬ﻭﻟﺪﻳﻨﺎ ﳑﺎ ﺻﺢ ﰲ ﺍﻟﻔﻀﺎﺋﻞ‬
‫ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺟﻮﺍﻣﻊ ﻛﻠﻢ ﺍﳌﺼﻄﻔﻰ ﺛﺮﻭﺓ ﻳﻌﺠﺰ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﺻـﻔﻬﺎ‪،‬ﻭﻫﻲ‬
‫ﺗﻐﻨﻴﻨﺎ ﻋﻦ ﺭﻭﺍﻳﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪،‬ﻭﲞﺎﺻـﺔ ﺃﻥ ﺍﻟﻔـﻀﺎﺋﻞ ﻭﻣﻜـﺎﺭﻡ‬
‫ﺍﻷﺧﻼﻕ ﻣﻦ ﺩﻋﺎﺋﻢ ﺍﻟﺪﻳﻦ ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺣﻴﺚ ﺛﺒﻮ‪‬ـﺎ ﺑﺎﳊـﺪﻳﺚ‬
‫ﺍﻟﺼﺤﻴﺢ ﺃﻭ ﺍﳊﺴﻦ‪،‬ﻓﻤ ‪‬ﻦ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﻫﺎ ﲨﻴﻌﺎ ﺍﻷﺧﺒﺎﺭ ﺍﳌﻘﺒﻮﻟﺔ ‪".‬‬
‫ﺖ‪ :‬ﻣﻊ ﺗﺴﻠﻴﻤﻨﺎ ﺑﺼﺤﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻣﻨـﻊ ﺍﻟﻌﻤـﻞ ﺑﺎﳊـﺪﻳﺚ‬
‫ﻗﻠ ‪‬‬
‫ﺍﻟﻀﻌﻴﻒ ﻭﺇﳕﺎ ﳛﺘﺎﻁ ﰲ ﺫﻟﻚ‪،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﻜﺎﻑ ﻟﺮ ‪‬ﺩ ﺍﻟﻌﻤﻞ ﺑﺎﳊـﺪﻳﺚ ﺍﻟـﻀﻌﻴﻒ ﻭﺇﺫﺍ‬
‫ﺟﻮ‪‬ﺯﻧﺎ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻀﻌﻴﻒ ﻓﻼ ﻳﻌﲏ ﻫﺬﺍ ﺃﻧﻪ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺼﺤﻴ ِﺢ ﻭﺍﳊﺴﻦ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﺽ ﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﻧﻪ ﻻ ﻳﺼ ‪‬ﺢ ﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﺘﻘﺪﻣﲔ‪-‬‬
‫ﻭﳑﺎ ﻳﻌﺘﺮ ‪‬‬
‫ﲟﺎ ﻓﻴﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﺑﻞ ﺍﻟﺬﻱ ﺛﺒﺖ ﻋﻨﻬﻢ ﻋﻜﺴﻪ‪،‬ﻓﻘﺪ ﺍﺣﺘ ‪‬ﺞ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‬
‫ﺑﺎﻟﻀﻌﻴﻒ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺑﺎﻟﻔﻀﺎﺋﻞ ﰲ ﺗﺮﺍﺟﻢ ﺍﻷﺑﻮﺍﺏ‪،‬ﻭﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻭﻏﲑﻩ‬
‫ﻣﻦ ﻛﺘﺒﻪ‪،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺑﻌﺾ ﺍﻟﻀﻌﻔﺎﺀ‪،‬ﻭﻫﻨﺎﻙ ﺃﻗﻮﺍﻝ ﻣﺘﻌﺪﺩﺓ‬
‫ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﻭﺳﲑﺩ ﺑﻌﻀﻬﺎ‪.‬‬
‫ﺑﻞ ﻧﻼﺣﻆ ﺃﻥ ﲨﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﳛﺘﺠﻮﻥ ﰲ ﻛﺘﺒﻬﻢ ﺍﻟﻔﻘﻬﻴـﺔ ﺑﺎﻷﺣﺎﺩﻳـﺚ ﺍﻟـﻀﻌﻴﻔﺔ‪،‬ﺑﻞ‬
‫ﻭﺍﳌﻨﻜﺮﺓ ﺃﺣﻴﺎﻧﺎ‪،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻠﲑﺟﻊ ﺇﱃ ﻛﺘﺎﺏ ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﻟﻠﺰﻳﻠﻌﻲ ﻭﺍﻟﺘﻠﺨﻴﺺ‬
‫ﺍﳊﺒﲑ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻭﻏﲑﳘﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﺨﺮﻳﺞ‪.‬‬
‫ﻭﺍﻷﻫ ‪‬ﻢ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﺳﺎﺑﻘﹰﺎ ﻭﺟﺪﻧﺎ ﳍﺎ ﻣﺎ ﻳﻘﻮﻳﻬﺎ ﻭﻳﺮﻓﻌﻬﺎ‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﱂ ﲡﻤﻊ ﲨﻌﹰﺎ ﺗﺎﻣـﹰﺎ ﻣـﻦ‬‫ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳌﻘﺒﻮﻝ ﺍﳊﺴﻦ ﺃﻭ ﺍﻟﺼﺤﻴﺢ‪،‬ﺫﻟﻚ ﻷﻥ ﺍﻟ ‪‬‬

‫‪ - ١٥٩‬ﻣﺜﻞ‪ :‬ﺩ‪ -‬ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ ﰲ ﻛﺘﺎﺑﻪ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﺹ ‪ ٣٥٢‬ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬

‫‪٥٢‬‬
‫ﻒ ﰲ ﺳﻨﺪﻩ‪،‬ﻭﻟﻴﺲ ﺑﺎﻟـﻀﺮﻭﺭﺓ ﺃﻥ ﻳﻜـﻮﻥ ﻣﺘﻨـﻪ‬
‫ﺙ ﺣﺪﻳﺜﹰﺎ ﻟﻀﻌ ٍ‬
‫ﻒ ﺍﶈ ‪‬ﺪ ﹸ‬
‫ﻗﺒﻞ‪،‬ﻓﻘﺪ ﻳﻀ ‪‬ﻌ ‪‬‬
‫ﺿﻌﻴﻔﹰﺎ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ – ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‪ -‬ﺭﺟﺢ ﻋﻨﺪﻧﺎ ﻋﺪﻡ ﺻـﺤﺘﻪ‪،‬ﻭﻗﺪ ﻻ ﻳﻜـﻮﻥ‬
‫ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺑﺎﺏ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪،‬ﻓﻌﻨﺪﻧﺎ ﻣﺬﺍﻫﺐ ﻣﺘﻌـﺪﺩﺓ ﰲ‬
‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪،‬ﻣﻨﻬﺎ ﺍﳌﺘﺸﺪﺩ ﻭﻣﻨﻬﺎ ﺍﳌﻌﺘﺪﻝ‪،‬ﻭﻣﻨﻬﺎ ﺍﳌﺘﺴﺎﻫﻞ‪،‬ﻓﺒﺄﻳﻬﺎ ﻧﺄﺧﺬ ؟‬
‫ﻓﻠﻮ ﺃﺧﺬﻧﺎ ﺑﻜﻼﻡ ﺍﳌﺘﺸﺪﺩﻳﻦ)ﻛﺎﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺿﻮﻋﺎﺕ‪،‬ﺃﻭ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‬
‫ﺍﻷﻟﺒﺎﱐ ﰲ ﺿﻌﻴﻒ ﺍﳉﺎﻣﻊ ﻭﺍﻟﻀﻌﻴﻔﺔ ﻭﳓﻮﳘﺎ ﻓﻘﺪ ﺿﻌﻒ ﺁﻻﻑ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟﺜﺎﺑﺘـﺔ (‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﲟﺎ ﻓﻴﻬﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪،‬ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﺑـﺮﺃﻱ‬
‫ﻟﺮﺩﺩﻧﺎ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟ ‪‬‬
‫ﺍﳌﺘﺴﺎﻫﻠﲔ) ﺃﻣﺜﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺒﻪ ﻭﺗﺼﺤﻴﺤﺎﺗﻪ ( ﻟﻨﺴﺒﻨﺎ ﻟﻠـﻨﱯ  ﻣـﺎ ﱂ‬
‫ﻳﻘﻠﻪ‪.‬‬
‫ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﺑﺮﺃﻱ ﺍﳌﻌﺘﺪﻟﲔ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ – ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﺮﻯ ﻋﻠﻴـﻪ ﺍﻟﻌﻤـﻞ ﰲ‬
‫ﺐ ﻛﺜﲑﺍ‪،‬ﻭﻟﻮﺟﺪﻧﺎ ﺃﻥ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻤﺎ ﺻـﺎﺭ ﻳـﺴﲑﹰﺍ –‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ – ﳍﺎﻥ ﺍﳋﻄ ‪‬‬
‫ﺃﻋﲏ ﺑﲔ ﺍﳌﺎﻧﻌﲔ ﻭﺍ‪‬ﻴﺰﻳﻦ‪. -‬‬
‫ﻉ ﻋﺒﺎﺩ ٍﺓ ﻭﺗﺸﺮﻳ ‪‬ﻊ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﳌﺎ‬
‫ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ‪ :‬ﺇﻥﱠ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻀﻌﻴﻒ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺍﺧﺘﺮﺍ ‪‬‬
‫ﱂ ﻳﺄﺫ ﹾﻥ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ !!!‪.‬‬
‫ﻭﺭ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻛﺬﻟﻚ ﺑﺄﻥ ﻫﺬﺍ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ‬ﻣﻌﻠﻮ ‪‬ﻡ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺪﺍﻟ ِﺔ ﻋﻠـﻰ‬
‫ﺍﺳﺘﺤﺒﺎﺏ ﺍﻻﺣﺘﻴﺎﻁ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ‪،‬ﻭﺍﻟﻌﻤ ﹸﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪،‬ﻓﻠﻴﺲ ﲦـﺔ‬
‫ﺖ ﺑﺎﻷﺻ ِﻞ ﺍﻟـﺸﺮﻋ ‪‬ﻲ‬
‫ﺚ ﺍﻟﻀﻌﻴﻒ‪،‬ﻓﺄﺻ ﹸﻞ ﺍﳌﺸﺮﻭﻋﻴﺔ ﺛﺎﺑ ‪‬‬ ‫ﺕ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻉ ﺑﺎﳊﺪﻳ ِ‬ ‫ﺇﺛﺒﺎ ‪‬‬
‫ﻒ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻪ ‪.‬‬
‫ﺍﻟﻌﺎﻡ‪،‬ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﳋ ‪‬ﱪ ﺍﻟﻀﻌﻴ ‪‬‬
‫ــــــــــــــــ‬

‫‪٥٣‬‬
 ‫ﺃﺩﻟ ﹸﺔ ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‬
‫ﻼ‬
‫ﺚ ﺍﻟـﻀﻌﻴﻒ ﳏـﺘﻤ ﹰ‬ ‫ﺏ ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ ﻓﻘﺪ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﳌﱠـﺎ ﻛـﺎﻥ ﺍﳊـﺪﻳ ﹸ‬ ‫ﻭﺃﻣ‪‬ﺎ ﺃﺻﺤﺎ ‪‬‬
‫ﺐ ﺍﻹﺻﺎﺑﺔ ﰲ ﺭﻭﺍﻳﺘﻪ ﻓﻴﻌﻤـﻞ‬
‫ﻟﻺﺻﺎﺑﺔ‪،‬ﻭﱂ ﻳﻌﺎﺭﺿﻪ ﺷﻲ ٌﺀ ﺃﻗﻮﻯ ﻣﻨﻪ‪،‬ﻓﺈ ﱠﻥ ﻫﺬﺍ ﻳﻘﻮﻱ ﺟﺎﻧ ‪‬‬
‫‪١٦٠‬‬
‫ﺑﻪ ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﻛﺜ ‪‬ﲑ ﻣﻨﻬﻢ ﺇﱃ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﳌﺮﺳﻞ ) ﲟﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ ( ‪،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺍﳌﻨﻘﻄﻊ‬
‫ﺑﺄﻧﻮﺍﻋﻪ‪،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﻭﻃﺎﺋﻔﺔ ﻛﺒﲑﺓ ﻣﻦ‬
‫‪١٦١‬‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﻛﻤﺎ ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﻄﻠﻘﺎﹰ ﺇﺫﺍ ﻛﺎﻥ ﻧﺎﲡﹰﺎ ﻋﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻭ‬
‫ﺍﳉﻬﺎﻟﺔ‪،‬ﻣﺎ ﱂ ﻳﺼﻞ ﺇﱃ ﺍﻟﻀﻌﻒ ﺍﻟﺸﺪﻳﺪ‪،‬ﻛﺄﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﻛﺬﺍﺑﹰﺎ‪،‬ﺃﻭ ﻣﺘﻬﻤﹰﺎ‪،‬ﺃﻭ ﻓﺎﺣﺶ‬
‫ﺍﻟﻐﻠﻂ ‪.‬‬
‫ﻒ‬
‫ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ‪،١٦٢‬ﺣﻴﺚ ﺇﻧـﻪ ﻳـﺮﻯ ﺃﻥ ﺍﳌﺮﺳﻞ‪،‬ﻭﺿـﻌﻴ ‪‬‬
‫ﺍﳊﺪﻳﺚ ﺃﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻘﻴﺎﺱ ‪.‬‬
‫ﺱ ﺑ‪‬ـ ﹾﻞ‬
‫ﺴﹶﻠ ‪‬ﻢ ﻣِﻨ ‪‬ﻪ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻮﺿﺤﹰﺎ ﺭﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ":‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟ ‪‬ﻐﹶﻠ ﹸ‬
‫ﻂ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺼﺤِﻴ ِﺢ‬
‫ﻒ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺻ‪‬ﻨ ‪‬‬
‫ﻂ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﻓِﻴ ‪‬ﻤ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪ .‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻴﻤ‪‬ﺎ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﻣ ‪‬ﻦ ﻗﹶ ‪‬ﺪ ‪‬ﻳ ‪‬ﻐﹶﻠ ﹸ‬
‫ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺤ‪‬ﻴ ِﻦ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻠﹶـ ‪‬ﻢ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﺣ‪‬ـ ‪‬ﻖ ‪.‬‬ ‫ﺼﺤِﻴ ‪‬‬ ‫ﻂ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﺟ ‪‬ﻤﻬ‪‬ﻮ ‪‬ﺭ ‪‬ﻣﺘ‪‬ﻮ ِﻥ ﺍﻟ ‪‬‬ ‫ﺚ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﻏﹶﻠ ﹲ‬ ‫ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬
‫ﻚ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺭﻭ‪‬ﺍﻫ‪‬ـﺎ‬ ‫ﺴ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻂ ﻭ‪‬ﺍﹾﻟِﺈﻣ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﻆ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠﹶﺎ ِﺀ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬﺎ ﹶﻏﹶﻠ ﹲ‬
‫ﻓﹶﺎﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬
‫ﺚ‬
‫ﺴ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﻋ‪‬ـ ‪‬ﻦ ﹶﺃﺣ‪‬ﺎﺩِﻳـ ِ‬ ‫ﺏ؛ ‪‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ‪‬ﻧ ‪‬ﺰ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﻣ‪‬ـ ‪‬‬ ‫ﻑ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤ ‪‬ﺪ ﺻ‪‬ﺎ ِﺣ‪‬ﺒ ‪‬ﻪ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﻑ ِﺑ ِ‬‫ِﻟ‪‬ﺘ ‪‬ﻌﺮ‪ ‬‬
‫ﺨ ِﺔ ﹶﻛِﺜ ِﲑ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺸ‪‬ﻴ ‪‬‬
‫ﻱ ﻣِﹾﺜ ِﻞ ‪‬ﻣ ‪‬‬ ‫ﺴ‪‬ﻨ ِﻦ ﹶﻛﹶﺄﺑِﻲ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬ ‫‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ٍﺔ ‪‬ﻳ ‪‬ﺮﻭِﻱ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﻟ ‪‬‬

‫‪ - ١٦٠‬ﺍﻧﻈﺮ ﺃﻟﻔﻴﺔ ﺍﻟﻌﺮﺍﻗﻲ ﺑﺸﺮﺣﻴﻬﺎ ﻟﻠﻌﺮﺍﻗﻲ ﻭﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ ‪ ١٠٣-١٠٢/١‬ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪٨٢-٧٩/١‬‬
‫‪ - ١٦١‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺣﺠﻴﺔ ﺍﳊﺪﻳﺚ ﺍﳌﺮﺳﻞ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺩ ﺧﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻼ ﺧﺎﻃﺮ ﺹ ‪٣٦-٣٢‬‬
‫‪ - ١٦٢‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻨﻜﺖ ﻟﻠﺰﺭﻛﺸﻲ ‪ ٣١٩/٢‬ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪ ٨٠/١‬ﻭﻗﻮﺍﻋﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ ٩٦-٩٥‬ﻭﺍﻹﺣﻜـﺎﻡ ﰲ‬
‫ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ‪ ٥٤/٧‬ﻭﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ‪٣/١‬‬

‫‪٥٤‬‬
‫ﻑ ﺍﳌﺰﱐ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻳ‪‬ـ ‪‬ﺮﻭِﻱ ﻓِـﻲ ﺳ‪‬ـ‪‬ﻨِﻨ ِﻪ‬
‫‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﻋﻮ‪ٍ ‬‬
‫ﻁ ﹶﺃﺑِﻲ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻓِﻲ ‪‬ﺳ‪‬ﻨِﻨ ِﻪ ‪.١٦٤‬‬
‫ﺴ‪‬ﻨ ِﺪ ِﻩ ﹶﺃ ‪‬ﺟ ‪‬ﻮ ‪‬ﺩ ﻣِﻦ ‪‬ﺷ ‪‬ﺮ ِ‬
‫ﻁ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﺸ ‪‬ﺮ ﹸ‬
‫ﻣِﻨﻬ‪‬ﺎ‪ ،١٦٣‬ﹶﻓ ‪‬‬
‫ﻗﻠﺖ ‪ :‬ﺭﻭﻯ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺣﺪﻳﺜﹰﺎ ﻭﺍﺣﺪﹰﺍ ‪ ،‬ﻭﻟﻪ ﻣﺘﺎﺑﻌﺔ ﻭﻫـﺬﺍ ﻫـﻮ ﰲ ﺳـﻨﻦ ﺃﰉ ﺩﺍﻭﺩ‬
‫ﺴ‪‬ﻴ ‪‬ﻦ ﺑ‪‬ـ ‪‬ﻦ‬
‫ﺤ‪‬‬‫ﺱ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﺣ‪‬ﺎِﺗ ٍﻢ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬
‫ﺱ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫)‪ ( ٣٠٦٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟﻌ‪‬ﺒ‪‬ﺎ ‪‬‬
‫ﻑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺰِﻧ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴـ ِﻪ‬
‫ﺲ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﻛِﺜ ‪‬ﲑ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻮ ٍ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﹸﺃ ‪‬ﻭ‪‬ﻳ ٍ‬
‫‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﻴﻬ‪‬ﺎ‬
‫ﺙ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺰِﻧ ‪‬ﻰ ‪‬ﻣﻌ‪‬ﺎ ِﺩ ﹶﻥ ﺍﹾﻟ ﹶﻘ‪‬ﺒِﻠﻴ‪‬ـ ِﺔ ‪‬ﺟﻠﹾـ ِ‬
‫ﻼ ﹶﻝ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﹶﺃ ﹾﻗ ﹶﻄ ‪‬ﻊ ِﺑ ﹶ‬
‫ﺱ ‪‬ﻭﻟﹶـ ‪‬ﻢ‬ ‫ﻉ ﻣِﻦ ﹸﻗ ‪‬ﺪ ٍ‬ ‫ﺼﹸﻠ ‪‬ﺢ ﺍﻟ ‪‬ﺰ ‪‬ﺭ ‪‬‬
‫ﺚ ‪‬ﻳ ‪‬‬‫ﺴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻏ ‪‬ﻮ ‪‬ﺭﻫ‪‬ﺎ ‪ -‬ﻭ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺱ ‪‬ﺟ ﹾﻠ ‪‬‬ ‫‪‬ﻭ ﹶﻏ ‪‬ﻮ ِﺭ‪‬ﻳﻬ‪‬ﺎ ‪ -‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ ‪‬ﻫﺬﹶﺍ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋﻄﹶـﻰ‬ ‫ﺐ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ » - -‬ﺑ ‪‬‬ ‫ﺴِﻠ ٍﻢ ‪‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬ ‫‪‬ﻳ ‪‬ﻌ ِﻄ ِﻪ ‪‬ﺣ ‪‬ﻖ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻏ ‪‬ﻮ ِﺭ‪‬ﻳﻬ‪‬ﺎ «‪.‬‬ ‫ﺙ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺰِﻧ ‪‬ﻰ ﹶﺃ ‪‬ﻋﻄﹶﺎ ‪‬ﻩ ‪‬ﻣﻌ‪‬ﺎ ِﺩ ﹶﻥ ﺍﹾﻟ ﹶﻘ‪‬ﺒِﻠ‪‬ﻴ ِﺔ ‪‬ﺟ ﹾﻠ ِ‬
‫ﻼ ﹶﻝ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬ ‫ﺤ ‪‬ﻤﺪ‪ ‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺑ ﹶ‬ ‫‪‬ﻣ ‪‬‬
‫ﺱ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﻄِـ ِﻪ‬ ‫ﻉ ﻣِﻦ ﹸﻗ ‪‬ﺪ ٍ‬ ‫ﺼﹸﻠ ‪‬ﺢ ﺍﻟ ‪‬ﺰ ‪‬ﺭ ‪‬‬ ‫ﺚ ‪‬ﻳ ‪‬‬ ‫ﺴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻏ ‪‬ﻮ ‪‬ﺭﻫ‪‬ﺎ «‪ » .‬ﻭ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺱ » ‪‬ﺟ ﹾﻠ ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺲ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ﹶﺛ ‪‬ﻮ ‪‬ﺭ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﻣ ‪‬ﻮﻟﹶﻰ ‪‬ﺑﻨِﻰ ﺍﻟﺪ‪‬ﻳ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺑ ﹾﻜ ِﺮ ‪‬ﺑ ِﻦ ِﻛﻨ‪‬ﺎ‪‬ﻧ ﹶﺔ‬ ‫ﺴِﻠ ٍﻢ «‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﹸﺃ ‪‬ﻭ‪‬ﻳ ٍ‬ ‫‪‬ﺣ ‪‬ﻖ ‪‬ﻣ ‪‬‬
‫ﺱ ِﻣﹾﺜﹶﻠ ‪‬ﻪ‪) .‬ﻭﻗﺪ ﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﳍﺬﺍ ﺍﻟﺴﺒﺐ (‬
‫‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻜ ِﺮ ‪‬ﻣ ﹶﺔ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺲ ﹶﺃ ‪‬ﻣﺜﹶﺎِﻟﻬ‪‬ـﺎ ﻣِـ ‪‬ﻦ‬ ‫ﻚ ﻣِﻦ ِﺟ‪‬ﻨ ِ‬ ‫ﺚ ﺍﱠﻟﺘِﻲ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﻯ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﻗﺎﻝ ‪ " :‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ﹶﺃ ﱠﻥ ‪‬ﻫ ِﺬﻩِ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ﹶ‬
‫ﺐ‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ ﻓِﻲ ﺍﹾﻟ ﹶﻔﻀ‪‬ﺎِﺋ ِﻞ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻗ ِ‬
‫ﺚ ﺍﹾﻟ ‪‬ﻐﺮِﻳﺒ‪ِ ‬ﺔ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ‪‬ﺮ ِﺓ ‪‬ﺑ ﹾﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺿ‪‬ﻮ ‪‬ﻋ ِﺔ ﺍﱠﻟﺘِﻲ ‪‬ﻳ ‪‬ﺮﻭِﻳﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﺕ ‪‬ﻭﻓﹶـﻀ‪‬ﺎِﺋ ِﻞ‬ ‫ﻒ ﻓِﻲ ﻓﹶـﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻭﻗﹶـﺎ ِ‬ ‫ﺼ‪‬ﻨ ‪‬‬ ‫ﻚ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﲔ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ِﻣﹾﺜ ﹸﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺴ ِﻤ ‪‬‬ ‫ﺚ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻐ ﱠ‬
‫ﺏ ﻓِﻴﻬ‪‬ﺎ‬
‫ﻚ‪ ،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ‪‬ﺑﻮ‪‬ﺍ ‪‬‬‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬
‫ﻉ ‪‬ﻭ‪‬ﻧ ‪‬‬‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﻭﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟِﺒﻘﹶﺎ ِ‬‫ﺕ ‪‬ﻭﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﹾﻟ ِﻌﺒ‪‬ﺎﺩ‪‬ﺍ ِ‬
‫ﺏ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬ﻋ ﹲﺔ؛ ‪‬ﻭﻟﹶﺎ‬ ‫ﺚ ﹶﻛ ِﺬ ٍ‬ ‫ﺿﻌِﻴ ﹶﻔ ﹲﺔ ‪‬ﻭﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬ ‫ﺴ‪‬ﻨ ﹲﺔ ‪‬ﻭﹶﺃﺣ‪‬ﺎﺩِﻳﺚﹸ ‪‬‬ ‫ﺚ ‪‬ﺣ ‪‬‬‫ﺤ ﹲﺔ ‪‬ﻭﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬ ‫ﺻﺤِﻴ ‪‬‬ ‫ﺚ ‪‬‬ ‫ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬
‫ﺴ‪‬ﻨ ﹰﺔ‬
‫ﺤ ﹰﺔ ‪‬ﻭﻟﹶﺎ ﺣ‪‬ـ ‪‬‬ ‫ﺻﺤِﻴ ‪‬‬ ‫ﺖ ‪‬‬ ‫ﺴ ‪‬‬‫ﻀﻌِﻴ ﹶﻔ ِﺔ ﺍﱠﻟﺘِﻲ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬‫ﺸﺮِﻳ ‪‬ﻌ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬‫‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ‪‬ﻤ ‪‬ﺪ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﻣِﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪‬ﺟ ‪‬ﻮﺯ‪‬ﻭﺍ ﺃﹶ ﹾﻥ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎﻝ ﻣ‪‬ـﺎ ﻟﹶـ ‪‬ﻢ‬
‫ﺏ‪.‬‬ ‫ﺖ ﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ ِﺬ ‪‬‬‫‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺛﹶﺎِﺑ ‪‬‬

‫‪ - ١٦٣‬ﺍﳉﻠﺲ ‪ :‬ﺍﳌﺮﺗﻔﻊ = ﺍﻟﻐﻮﺭ ‪ :‬ﺍﳌﻨﺨﻔﺾ‬

‫‪ - ١٦٤‬ﻗﻠﺖ ‪ :‬ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻧﻈﺮ ‪ ،‬ﻭﻣﻦ ﺭﺍﺟﻊ ﲣﺮﻳﺞ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﻷﺣﺎﺩﻳﺚ ﺍﳌﺴﻨﺪ ﺭﺃﻯ ﻏﲑ ﺫﻟﻚ ‪ ،‬ﻭﺇﻥ ﻛﻨﺎ‬
‫ﻻ ﻧﺴﻠﱢﻢ ﻟﻪ ﺑﺒﻌﻀﻬﺎ ‪.‬‬

‫‪٥٥‬‬
‫ﺚ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ‬
‫ﻀِﻠ ِﻪ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﻱ ﻓِﻲ ﹶﻓ ‪‬‬
‫ﻉ ِﺑ ‪‬ﺪﻟِﻴ ِﻞ ‪‬ﺷ ‪‬ﺮ ِﻋ ‪‬ﻲ ‪‬ﻭ ‪‬ﺭﻭِ ‪‬‬
‫ﺸﺮ‪‬ﻭ ‪‬‬
‫ﻚ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﺇﺫﹶﺍ ‪‬ﻋﻠِ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺸ ‪‬ﻲ ُﺀ‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟ ‪‬‬
‫ﺏ ‪‬ﺣﻘ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟﺄﹶِﺋ ‪‬ﻤ ِﺔ ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺏ ﺟ‪‬ﺎ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬ ‫ﹶﻛ ِﺬ ‪‬‬
‫ﻉ ‪ .‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﻛﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ‬ ‫ﻒ ﺍﹾﻟِﺈ ‪‬ﺟﻤ‪‬ﺎ ‪‬‬‫ﻒ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺧ‪‬ﺎﹶﻟ ‪‬‬ ‫ﺿﻌِﻴ ٍ‬‫ﺚ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺤﺒ‪‬ﺎ ِﺑ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻭ‪‬ﺍ ِﺟﺒ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺚ ﻓِﻲ ‪‬ﻭﻋِﻴ ِﺪ‬ ‫ﻱ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺤ ِﺮ ‪‬ﳝ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻡ ‪‬ﺷﻲ‪ٌ ‬ﺀ ﺇﻟﱠﺎ ِﺑ ‪‬ﺪﻟِﻴ ِﻞ ‪‬ﺷ ‪‬ﺮ ِﻋ ‪‬ﻲ ﹶﻟ ِﻜ ‪‬ﻦ ﺇﺫﹶﺍ ‪‬ﻋِﻠ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺐ‬
‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴـ ِ‬ ‫ﻱ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬ ‫ﺏ ﺟ‪‬ﺎ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮ ِﻭ‪‬ﻳ ‪‬ﻪ ﹶﻓ‪‬ﻴﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮ ِﻭ ‪‬‬
‫ﺍﹾﻟﻔﹶﺎ ِﻋ ِﻞ ﹶﻟ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ ِﺬ ‪‬‬
‫ﺐ ﻣِﻨ ‪‬ﻪ ِﺑ ‪‬ﺪﻟِﻴ ِﻞ ﺁ ‪‬ﺧ ‪‬ﺮ ﹶﻏﻴ‪‬ـ ِﺮ‬
‫ﺐ ﻓِﻴ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫ ‪‬‬ ‫ﺏ ﹶﻟ ِﻜ ‪‬ﻦ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭ ﱠﻏ ‪‬‬ ‫ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ ِﺬ ‪‬‬
‫ﺠﻬ‪‬ﻮ ِﻝ ﺣ‪‬ﺎﹸﻟ ‪‬ﻪ ‪.‬‬‫ﺚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺐ‬
‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ِ‬
‫ﺏ ﻟِﻠ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬
‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﻛﺎﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ :‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ﻣِﻨﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ ِﺬ ‪‬‬
‫ﺖ ﺷ‪‬ـ ‪‬ﺮﻋ‪‬ﺎ‬ ‫ﻓِﻴﻬ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻪ ﻓِﻲ ﺷ‪ ‬ﺮ ِﻋﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِﻋﻨ‪‬ﺎ ‪ .‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﹾﺜِﺒ ‪‬‬
‫ﺖ ﹶﻓ ‪‬ﻬﺬﹶﺍ ﻟﹶﺎ ﻳﻘﻮﻟ ‪‬ﻪ ﻋ‪‬ﺎِﻟ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﹶﻛﺎ ﹶﻥ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪‬ﻭﻟﹶﺎ‬ ‫ﺠ ‪‬ﺮ ِﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﱠﻟﺘِﻲ ﹶﻟ ‪‬ﻢ ‪‬ﺗﹾﺜ‪‬ﺒ ‪‬‬ ‫ﹶﻟﻨ‪‬ﺎ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺸﺮِﻳ ‪‬ﻌ ِﺔ ‪.‬‬
‫ﺚ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﻣﺜﹶﺎﹸﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄِﺋ ‪‬ﻤ ِﺔ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِﻤﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶﻰ ِﻣﹾﺜ ِﻞ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﻗﻠﺖ ‪ :‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻘﺪﻣﺔ ﺗﻔﺴﲑﻩ ‪-‬ﺑﻌﺪ ﺃﻥ ﺫﹶﻛﺮ ﺣﺪﻳ ﹶ‬
‫ﺚ "ﺑﹼﻠﻐ‪‬ﻮﺍ‬
‫ﻋﻨ‪‬ﻲ ﻭﻟﻮ ﺁﻳﺔﹰ‪ ،‬ﻭﺣﺪ‪‬ﺛﻮﺍ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻻ ‪‬ﺣ ‪‬ﺮﺝ‪ ،‬ﻭﻣﻦ ﻛﺬﺏ ﻋﻠ ‪‬ﻲ ﻣﺘﻌﻤـﺪ‪‬ﺍ ﻓﻠﻴﺘﺒـﻮﹾﺃ‬
‫ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ"‪" :-‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﺔ ﺗ‪‬ـﺬﻛﺮ ﻟﻼﺳﺘـﺸﻬﺎﺩ‪ ،‬ﻻ‬
‫ﻟﻼﻋﺘﻀﺎﺩ‪ .‬ﻓﺈ‪‬ﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﻣﺎ ﻋﻠﻤﻨﺎ ﺻﺤﺘ‪‬ﻪ ﳑﺎ ﺑﺄﻳﺪﻳﻨﺎ ﳑﺎ ﻧـﺸﻬ ‪‬ﺪ ﻟـﻪ‬
‫ﺑﺎﻟﺼﺪﻕ‪ ،‬ﻓﺬﺍﻙ ﺻﺤﻴﺢ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻋﻠﻤﻨﺎ ﻛﺬﺑ‪‬ﻪ ﲟﺎ ﻋﻨﺪﻧﺎ ﳑﺎ ﳜﺎﻟﻔﻪ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﻫـﻮ‬
‫ﻣﺴﻜﻮﺕ ﻋﻨﻪ‪ ،‬ﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻭﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪ ،‬ﻓﻼ ﻧﺆ ِﻣ ‪‬ﻦ ﺑﻪ ﻭﻻ ﻧﻜﺬﹼﺑﻪ‪ ،‬ﻭﲡـﻮ ‪‬ﺯ‬
‫ﲏ‪ .‬ﻭﳍﺬﺍ ﳜﺘﻠﻒ ﻋﻠﻤﺎﺀ‬ ‫ﺐ ﺫﻟﻚ ﳑﺎ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ﺗﻌﻮ ‪‬ﺩ ﺇﱃ ﺃﻣ ٍﺮ ﺩﻳ ‪‬‬
‫ﺣﻜﺎﻳﺘ‪‬ﻪ ﳌﺎ ﺗﻘﺪ‪‬ﻡ‪ .‬ﻭﻏﺎﻟ ‪‬‬
‫ﻑ ﺑـﺴﺒﺐ ﺫﻟـﻚ‪ .‬ﻛﻤـﺎ‬ ‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻭﻳﺄﰐ ﻋﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺧﻼ ‪‬‬
‫ﻱ‬
‫ﻳ‪‬ﺬﻛﺮﻭﻥ ﰲ ﻣﺜﻞ ﺃﲰﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﻭﻟﻮﻥ ﻛﻠﺒﻬﻢ ﻭ ِﻋﺪ‪‬ﻢ‪ ،‬ﻭﻋﺼﺎ ﻣﻮﺳﻰ ﻣـﻦ ﺃ ‪‬‬
‫ﺏ ﺑـﻪ‬‫ﺿ ِﺮ ‪‬‬
‫ﺷﺠﺮ ﻛﺎﻧﺖ؟ ﻭﺃﲰﺎﺀ ﺍﻟﻄﻴﻮﺭ ﺍﻟﱵ ﺃﺣﻴﺎﻫﺎ ﺍﷲ ﻹﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺗﻌﻴﲔ ﺍﻟﺒﻌﺾ ﺍﻟﺬﻱ ‪‬‬
‫ﺍﻟﻘﺘﻴ ﹸﻞ ﻣﻦ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﻧﻮﻉ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﻛﻠﱠﻢ ﺍﷲ ﻣﻨﻬﺎ ﻣﻮﺳﻰ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﺃ‪‬ﻤـﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﳑﺎ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺗﻌﻴﻴﻨﻪ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﳌﻜﻠﻔﲔ ﰲ ﺩﻧﻴﺎﻫﻢ ﻭﻻ ﺩﻳﻨﻬﻢ‪ .‬ﻭﻟﻜﻦ‬

‫‪٥٦‬‬
‫ﻧﻘ ﹸﻞ ﺍﳋﻼﻑ ﻋﻨﻬﻢ ﰲ ﺫﻟﻚ ﺟﺎﺋﺰ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﺳ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺛﹶﻼﹶﺛ ﹲﺔ ﺭ‪‬ﺍِﺑ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ﹾﻠ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ {‬
‫‪.١٦٥ [٢٢‬‬ ‫ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ ]ﺍﻟﻜﻬﻒ‪:‬‬
‫ﺼﺤِﻴ ِﺢ‬‫ﺲ ﺑِـ ‪‬‬ ‫ﻒ ﺍﱠﻟﺬِﻱ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻀ ِﻌﻴ ِ‬ ‫ﺚ ﺍﻟ ‪‬‬‫ﺤﺪِﻳ ِ‬ ‫ﺤ‪‬ﺘ ‪‬ﺞ ﺑِﺎﹾﻟ ‪‬‬
‫ﻗﺎﻝ ‪ " :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧ ﹶﻘ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤﺪ‪ ‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻑ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ـﺎ ِﺀ‬
‫ﻂ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﻋﺮ‪ِ ‬‬ ‫ﺴ ٍﻦ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻏِﻠ ﹶ‬‫‪‬ﻭﻟﹶﺎ ‪‬ﺣ ‪‬‬
‫ﺴ ‪‬ﻢ ﺇﻟﹶـﻰ‬ ‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ‪‬ﻨﻘﹶـ ِ‬
‫ﻀﻌِﻴ ‪‬‬
‫ﻒ ‪ .‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺿﻌِﻴ ٍ‬‫ﺻﺤِﻴ ٍﺢ ‪‬ﻭ ‪‬‬ ‫ﺴ ‪‬ﻢ ﺇﻟﹶﻰ ‪‬ﻧ ‪‬ﻮ ‪‬ﻋ‪‬ﻴ ِﻦ‪ :‬‬ ‫ﺚ ‪‬ﻳ‪‬ﻨ ﹶﻘ ِ‬
‫ﺤﺪِﻳ ﹶ‬
‫ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﺽ‬
‫ﻒ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ِﻥ ﺑِـﺎﹾﻟ ‪‬ﻤ ‪‬ﺮ ِ‬
‫ﺿ ‪‬ﻌ ‪‬‬‫ﺴ ٍﻦ‪ ،١٦٦‬ﹶﻛﻤ‪‬ﺎ ﹶﺃ ﱠﻥ ‪‬‬‫ﻒ ‪‬ﺣ ‪‬‬ ‫ﺿﻌِﻴ ٍ‬
‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻪ ‪‬ﻭِﺇﻟﹶﻰ ‪‬‬ ‫ﻒ ‪‬ﻣ‪‬ﺘﺮ‪‬ﻭ ٍﻙ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺿ ِﻌﻴ ٍ‬‫‪‬‬
‫ﻒ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ﻣِـﻦ‬
‫ﻒ ‪‬ﺧﻔِﻴ ٍ‬ ‫ﺿﻌِﻴ ٍ‬ ‫ﻉ ﻣِﻦ ‪‬ﺭﹾﺃ ِ‬
‫ﺱ ﺍﹾﻟﻤ‪‬ﺎ ِﻝ ‪‬ﻭِﺇﻟﹶﻰ ‪‬‬ ‫ﻑ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ﺍﻟ‪‬ﺘ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫ﺽ ‪‬ﻣﺨ‪‬ﻮ ٍ‬‫ﺴ ‪‬ﻢ ﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﺮ ٍ‬
‫‪‬ﻳ‪‬ﻨ ﹶﻘ ِ‬
‫ﻚ‪.‬‬
‫ﹶﺫِﻟ ‪‬‬
‫ﻒ ‪ -‬ﻫ ‪‬ﻮ ﹶﺃﺑ‪‬ـﻮ‬
‫ﺿﻌِﻴ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬ﻭ ‪‬‬
‫ﺻﺤِﻴ ‪‬ﺢ ‪‬ﻭ ‪‬ﺣ ‪‬‬
‫ﺚ ﹶﺛﻠﹶﺎﹶﺛ ﹶﺔ ﹶﺃ ﹾﻗﺴ‪‬ﺎ ٍﻡ ‪ -‬‬
‫ﺤﺪِﻳ ﹶ‬
‫ﺴ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﻑ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻭ ﹸﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ِﺮ ‪‬‬
‫ﻱ ﻓِﻲ ﺟ‪‬ﺎ ِﻣ ِﻌ ِﻪ ‪.‬‬
‫ﻋِﻴﺴ‪‬ﻰ ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﺚ‬
‫ﺤﺪِﻳ ﹸ‬
‫ﺲ ِﺑﺸ‪‬ﺎ ﱢﺫ ‪ .‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ ‪‬‬‫ﺕ ﹸﻃ ‪‬ﺮﹸﻗ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻲ ‪‬ﺭﻭ‪‬ﺍِﺗ ِﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ‪‬ﺩ ‪‬‬‫ﺤ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻒ ﺍﻟﱠـﺬِﻱ‬ ‫ﻀﻌِﻴ ‪‬‬ ‫ﺚ ﺍﻟـ ‪‬‬ ‫ﺤﺪِﻳ ﹶ‬‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻪ ‪‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ‪‬ﻣﱠﺜ ﹶﻞ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺍﹾﻟ ‪‬‬‫ﺿﻌِﻴﻔﹰﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﺴﻤ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﻣﺜﹶﺎﹸﻟ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺤ ِﻮ ِﻫﻤ‪‬ـﺎ ‪ .‬ﻭﻫ‪‬ـﺬﹶﺍ‬ ‫ﺚ ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﳍﺠـﺮﻱ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺐ ‪‬ﻭ ‪‬ﺣﺪِﻳ ِ‬ ‫ﺚ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻪ ِﺑ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺿ ِﻌ ِﻪ"‪. ١٦٧‬‬
‫ﻁ ﻓِﻲ ‪‬ﻣ ‪‬ﻮ ِ‬
‫‪‬ﻣ‪‬ﺒﺴ‪‬ﻮ ﹲ‬
‫ﺖ‪ :‬ﻭﻟﻜﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ‪،‬ﻗﺪ ﺭﻭﻯ ﻋﻤ‪‬ﻦ ﻫﻮ ﻣﺜﻠﻬﻢ‪،‬ﺑﻞ ﺩﻭ‪‬ﻢ‪،‬ﺃﻣﺜﺎﻝ ﳏﻤﺪ ﺑﻦ‬
‫ﻗﻠ ‪‬‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﻷﺳﺪﻱ‪ ١٦٨‬ﻭﻫﻮ ﻣﺘﻬﻢ ﻛﻤﺎ ﺳﲑﺩ ﻣﻌﻨﺎ ﺃﺛﻨﺎﺀ ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻣﻮﺿﺤﺎ ﺭﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ‪ " :‬ﺍﹾﻟﹶﺄﺧ‪‬ـ ﹸﺬ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺮﺳ‪‬ـ ِﻞ ﻭ‪‬ﺍﹾﻟﺤ‪‬ـﺪِﻳ ِ‬
‫ﺚ‬
‫ﺲ‬
‫ﺱ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟ ِﻘﻴ‪‬ـﺎ ِ‬ ‫ﺏ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻌ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ‪‬ﺭ ‪‬ﺟ ‪‬‬ ‫ﻒ‪،‬ﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﻀﻌِﻴ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﻍ‬
‫ﺚ ﻟﹶـﺎ ﻳ‪‬ـﺴ‪‬ﻮ ﹸ‬ ‫ﺤ‪‬ﻴ ﹸ‬
‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﺍﹾﻟﺒ‪‬ﺎ ِﻃ ﹶﻞ ‪‬ﻭﻟﹶﺎ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ﻣ‪‬ﺎ ﻓِﻲ ِﺭﻭ‪‬ﺍ‪‬ﻳﺘِ ِﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ِﺑ ‪‬‬
‫ﻀﻌِﻴ ِ‬
‫ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﻟ ‪‬‬
‫ﺴ ‪‬ﻢ ﻣِﻦ ﹶﺃﻗﹾـﺴ‪‬ﺎ ِﻡ‬
‫ﺼﺤِﻴ ِﺢ ‪‬ﻭِﻗ ‪‬‬
‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻗﺴِﻴ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬
‫ﺏ ﺇﹶﻟ‪‬ﻴ ِﻪ ﻓﹶﺎﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ؛ ‪‬ﺑ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺍﻟ ﱠﺬﻫ‪‬ﺎ ‪‬‬

‫‪ - ١٦٥‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )ﺝ ‪ / ١‬ﺹ ‪( ٣١‬‬

‫‪ - ١٦٦‬ﻗﻠﺖ ‪ :‬ﰲ ﻧﺴﺒﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﻭﻟﻌﺼﺮﻩ ﻧﻈﺮ ‪ ،‬ﺳﻨﻨﺎﻗﺸﻪ ﺑﻌﺪ ﻗﻠﻴﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫‪ - ١٦٧‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٥٠‬ﻓﻤﺎ ﺑﻌﺪ‬
‫‪ - ١٦٨‬ﺍﻧﻈﺮ ﻣﺴﻨﺪ ﺃﲪﺪ ﺭﻗﻢ )‪( ٢١٣٩٩‬‬

‫‪٥٧‬‬
‫ﻒ‪،‬ﺑ ﹾﻞ ﺇﻟﹶـﻰ ﺻ‪‬ـﺤِﻴ ٍﺢ‬
‫ﺴ ٍﻦ ‪‬ﻭﺿ‪‬ـﻌِﻴ ٍ‬
‫ﺻﺤِﻴ ٍﺢ ‪‬ﻭ ‪‬ﺣ ‪‬‬
‫ﺚ ﺇﻟﹶﻰ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬
‫ﺴ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﺴ ِﻦ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻳ ﹶﻘ ‪‬‬
‫ﺤ‪‬‬‫ﺍﹾﻟ ‪‬‬
‫ﺏ ﹶﺃﺛﹶـﺮ‪‬ﺍ ‪‬ﻳ ‪‬ﺪﹶﻓﻌ‪‬ـ ‪‬ﻪ ‪‬ﻭﻟﹶـﺎ ﻗﹶـ ‪‬ﻮ ﹶﻝ‬ ‫ﺠ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﺐ‪،‬ﹶﻓِﺈﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪‬ﻣﺮ‪‬ﺍِﺗ ‪‬‬
‫ﻀﻌِﻴ ِ‬ ‫ﻒ‪ ،‬ﻭﻟِﻠ ‪‬‬
‫ﺿﻌِﻴ ٍ‬ ‫‪‬ﻭ ‪‬‬
‫ﺲ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﻣِـﻦ‬ ‫ﺱ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻉ ‪‬ﻋﻠﹶﻰ ِﺧﻠﹶﺎِﻓ ِﻪ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬ ‫ﺐ‪ ،‬ﻭﻟﹶﺎ ﺇ ‪‬ﺟ ‪‬ﻤﺎ ‪‬‬
‫ﺻ‪‬ﺎ ِﺣ ٍ‬
‫ﺠ ‪‬ﻤﹶﻠ ﹸﺔ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ﺎ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺇﻟﱠﺎ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﻗ ‪‬ﺪ ‪‬ﻡ‬
‫ﺚ ﺍﹾﻟ ‪‬‬
‫ﺻ ِﻞ ﻣِﻦ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺍﹾﻟﹶﺄِﺋ ‪‬ﻤ ِﺔ ﺇﻟﱠﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﻮ‪‬ﺍِﻓ ﹸﻘ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ‪‬‬
‫ﺼﻠﹶﺎ ِﺓ ‪‬ﻋﻠﹶـﻰ‬
‫ﺚ ﺍﹾﻟ ﹶﻘ ‪‬ﻬ ﹶﻘ ‪‬ﻬ ِﺔ ﻓِﻲ ﺍﻟـ ‪‬‬
‫ﺱ ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﺃﺑ‪‬ﻮ ‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﻒ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬ ‫ﻀﻌِﻴ ‪‬‬ ‫ﺚ ﺍﻟ ‪‬‬ ‫ﺤﺪِﻳ ﹶ‬
‫ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻌ ِﻔ ِﻪ"‬
‫ﺚ ‪‬ﻋﻠﹶﻰ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺱ‪ ،‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﺾ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬
‫ﺤ ِ‬‫‪‬ﻣ ‪‬‬
‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄـﱪﺍﱐ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ ( ٩٩٩) ( ١٨٥‬ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬
‫ﺖ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﻱ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺛﹶﺎِﺑ ‪‬‬
‫ﺻ‪‬ﺒﻬ‪‬ﺎِﻧ ‪‬ﻲ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﻬ ِﺪ ‪‬‬ ‫ﺴ‪‬ﻴ ِﻦ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺍ َﻷ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﻱ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪ ،‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ  ‪،‬‬ ‫ﺤ ‪‬ﻤﺪٍ ﺍﻟﺰ‪‬ﺍ ِﻫ ‪‬ﺪ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺗ ﹾﻘ ﹶﻄ ‪‬ﻌﻬ‪‬ﺎ ﺍﹾﻟ ﹶﻘ ‪‬ﻬ ﹶﻘ ‪‬ﻬ ﹸﺔ ‪ ،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﻭ ِﻩ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ـ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪،‬‬
‫ﻗﹶﺎ ﹶﻝ ‪ :‬ﻻ ‪‬ﻳ ﹾﻘ ﹶﻄ ‪‬ﻊ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﺍﹾﻟ ﹶﻜ ‪‬‬
‫ﻱ ‪ ،‬ﻋ‪ ‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪ ،‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ‬ ‫ﻕ ‪ ،‬ﻋ ِﻦ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬ ‫ﻱ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮﺯ‪‬ﺍ ِ‬ ‫ﺖ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻩ ﺍﻟ ‪‬ﺪﺑ‪ِ ‬ﺮ ‪‬‬
‫ِﺇﻟﱠﺎﺛﹶﺎِﺑ ‪‬‬
‫ﻱ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِـﻲ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ِﺮ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﻋ‪‬ﻴ ‪‬ﻦ ‪ ،‬ﻋ ِﻦ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﻣِﻦ ﹶﻗ ‪‬ﻮ ِﻝ ﺟ‪‬ﺎِﺑ ٍﺮ‪ ( ١٠٠٠) .‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪ ،‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ‪ ،‬ﻣِﻦ ﹶﻗ ‪‬ﻮ ِﻝ ﺟ‪‬ﺎِﺑ ٍﺮ‪.‬‬
‫ﻭﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ)ﺝ ‪ / ١‬ﺹ ‪ ( ٦٩١) ( ١٤٤‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ‪ :‬ﺯ‪‬ﻳ ‪‬ﺪ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﺩ ‪‬ﺣ‪‬ﻴ ٍﻢ ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬
‫ﺴ‪‬ﻴِﻨ ‪‬ﻰ ﺑِﺎﹾﻟﻜﹸﻮﹶﻓ ِﺔ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ‪ :‬ﻣ‪ ‬‬
‫ﺤ‪‬‬‫‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ﻫ‪‬ﺎ ِﺷ ٍﻢ ﺍﹾﻟ ‪‬‬
‫ﺶ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺳِﺌ ﹶﻞ ﺟ‪‬ﺎِﺑ ‪‬ﺮ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ِﺇ ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻭﻛِﻴ ‪‬ﻊ ‪‬ﻋﻦِ ﺍ َﻷ ‪‬ﻋ ‪‬ﻤ ِ‬
‫ﻼ ﹶﺓ ‪‬ﻭ ﹶﻻ ‪‬ﻳﻌِﻴـ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ـﻮ َﺀ‪.‬‬ ‫ﺼﹶ‬ ‫ﻼ ِﺓ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻳﻌِﻴ ‪‬ﺪ ﺍﻟـ ‪‬‬ ‫ﺼﹶ‬ ‫ﻚ ﻓِﻰ ﺍﻟ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﻀ‪‬‬ ‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻳ ‪‬‬
‫)ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻣﻮﻗﻮﻑ (‬
‫ﻀ ‪‬ﻌ ﹸﻔ ‪‬ﻪ‪.‬‬
‫ﺚ ‪‬ﻳ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺱ‪ ،‬ﻭﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺚ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ِﺑ‪‬ﻨﺒِﻴ ِﺬ ﺍﻟ‪‬ﺘ ‪‬ﻤ ِﺮ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬
‫ﻗﺎﻝ ‪ " :‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻡ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﺠ ‪‬ﺪ ﺇﻟﱠﺎ ‪‬ﻧﺒِﻴ ﹶﺬ ﺍﻟ‪‬ﺘ ‪‬ﻤ ِﺮ ‪ ،‬ﻫ ﹾﻞ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﺿ‪‬ـﹸﺄ ﺑِـ ِﻪ ‪ ،‬ﹶﺃ ‪‬ﻭ‬
‫ﺏ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﻗﻠﺖ ‪ :‬ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ ‪ " :‬ﺑ‪‬ﺎ ‪‬‬
‫‪‬ﻳ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ‪‬ﻢ ؟‬
‫ﻭﺫﻛﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ ،‬ﰒ ﻗﺎﻝ ﰲ ﺁﺧﺮﻫﺎ ‪ " :‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ﹶﺃ ﱠﻥ‬
‫ﺲ ِﺑﻤ‪‬ـﺎ ٍﺀ ‪.‬‬ ‫ﺿﹸﺄ ِﺑ ِﻪ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻧﺒِﻴ ﹶﺬ ﺍﻟ‪‬ﺘ ‪‬ﻤ ِﺮ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻮﺟ‪‬ﻮﺩ‪‬ﺍ ﻓِﻲ ﺣ‪‬ﺎ ِﻝ ‪‬ﻭﺟ‪‬ﻮ ِﺩ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ﺣ‪‬ـﺎ ِﻝ‬ ‫ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺧ‪‬ﺎ ِﺭﺟ‪‬ﺎ ﻣِﻦ ﺣ‪ ‬ﹾﻜ ِﻢ ﺍﹾﻟ ِﻤﻴ‪‬ﺎ ِﻩ ﻓِﻲ ﺣ‪‬ﺎ ِﻝ ‪‬ﻭﺟ‪‬ﻮ ِﺩ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ‪ ،‬ﻛﹶﺎ ﹶﻥ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪٥٨‬‬
 ‫ﺿ ‪‬ﺆ ِﺑ‪‬ﻨﺒِﻴ ِﺬ ﺍﻟ‪‬ﺘ ‪‬ﻤ ِﺮ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﺍﱠﻟﺬِﻱ ﻓِﻴ ِﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﻋ ‪‬ﺪ ِﻡ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ‪ .‬ﻭ‪ ‬ﺣﺪِﻳ ﹸ‬
‫ﺿﹶﺄ ِﺑ‪‬ﻨﺒِﻴ ِﺬ‬
‫ﺝ ﻣِﻦ ‪‬ﻣ ﱠﻜ ﹶﺔ ‪‬ﻳﺮِﻳ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪ ،‬ﹶﻓﻘِﻴ ﹶﻞ ِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﺗ ‪‬ﻮ ‪‬‬ ‫ﺿﹶﺄ ِﺑ ِﻪ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﺴ‪‬ﺎِﻓ ٍﺮ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫‪‬ﺗ ‪‬ﻮ ‪‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﺃﻳ‪‬ـﻀ‪‬ﺎ‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤﻜﹶﺎ ِﻥ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ‪‬ﺣ ﹾﻜ ِﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ِﺑ ‪‬ﻤ ﱠﻜ ﹶﺔ ‪ِ ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳِﺘ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ﺍﻟ‪‬ﺘ ‪‬ﻤ ِﺮ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺖ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﻚ ﻓِﻲ ‪‬ﺣ ﹾﻜ ِﻢ ﺍ ‪‬ﺳِﺘ ‪‬ﻌﻤ‪‬ﺎِﻟ ِﻪ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ِﺑ ‪‬ﻤ ﱠﻜ ﹶﺔ ‪ .‬ﹶﻓﹶﻠ ‪‬ﻮ ﹶﺛ‪‬ﺒ ‪‬‬ ‫ﻚ ﺍﻟ‪‬ﻨﺒِﻴ ﹶﺬ ‪‬ﻫﻨ‪‬ﺎِﻟ ‪‬‬ ‫ﻓِﻲ ‪‬ﺣ ﹾﻜ ِﻢ ﺍ ‪‬ﺳِﺘ ‪‬ﻌﻤ‪‬ﺎِﻟ ِﻪ ﹶﺫِﻟ ‪‬‬
‫ﺿ ‪‬ﺆ ِﺑ ِﻪ‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺿ ‪‬ﺆ ِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣﺼ‪‬ﺎ ِﺭ ﻭ‪‬ﺍﹾﻟ‪‬ﺒﻮ‪‬ﺍﺩِﻱ ‪ ،‬ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺍﹾﻟﹶﺄﹶﺛ ‪‬ﺮ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨﺒِﻴ ﹶﺬ ِﻣﻤ‪‬ﺎ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﻚ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﻤ‪‬ـ ِﻞ‬ ‫ﻓِﻲ ﺣ‪‬ﺎ ِﻝ ‪‬ﻭﺟ‪‬ﻮ ِﺩ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ‪ ،‬ﻭﻓِﻲ ﺣ‪‬ﺎ ِﻝ ‪‬ﻋ ‪‬ﺪ ِﻣ ِﻪ ‪ .‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬ﺮ ِﻙ ﹶﺫﻟِـ ‪‬‬
‫ﺖ‬‫ﺿ ‪‬ﺆ ِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣﺼ‪‬ﺎ ِﺭ ‪ ،‬ﻭﻟﹶﺎ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺣ ﹾﻜ ‪‬ﻤ ‪‬ﻪ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﻣﺼ‪‬ﺎ ِﺭ ‪ ،‬ﹶﺛﺒ‪‬ـ ‪‬‬ ‫ﻀ ‪‬ﺪ ِﻩ ‪ ،‬ﹶﻓﹶﻠﻢ‪ ‬ﻳﺠِﻴﺰ‪‬ﻭﺍ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬‬ ‫ِﺑ ِ‬
‫ﻚ ﺍﻟ‪‬ﻨﺒِﻴ ِﺬ ‪ ،‬ﻣِﻦ ‪‬ﺣ ﹾﻜ ِﻢ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ِﻤﻴ‪‬ـﺎ ِﻩ ‪.‬‬ ‫ﺝ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬ ‫ﺚ ‪ ،‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ﺍﹾﻟ ‪‬‬‫ﻚ ‪‬ﺗ ‪‬ﺮ ﹸﻛ ‪‬ﻬ ‪‬ﻢ ِﻟ ﹶﺬِﻟ ‪‬‬
‫ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﻒ‪،‬‬
‫ﺿ ‪‬ﺆ ِﺑ ِﻪ ﻓِﻲ ﺣ‪‬ﺎ ٍﻝ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺣﻮ‪‬ﺍ ِﻝ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﻮ ﹸﻝ ﹶﺃﺑِﻲ ﻳ‪‬ﻮﺳ‪‬ـ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺖ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﹶﻓﹶﺜ‪‬ﺒ ‪‬‬
‫‪١٦٩‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﻨ ﹶﻈ ‪‬ﺮ ِﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺍﻫـ‬
‫ﺾ‬
‫ﻒ ﺑِﺎ‪‬ﺗﻔﹶﺎِﻗ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻣﺤ‪‬ـ ِ‬
‫ﺿﻌِﻴ ‪‬‬
‫ﺸ ‪‬ﺮ ﹸﺓ ﹶﺃﻳ‪‬ﺎ ٍﻡ" ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬‬
‫ﺾ ‪‬ﻋ ‪‬‬
‫ﺤ‪‬ﻴ ِ‬
‫ﺚ" ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﻗﺎﻝ ‪ " :‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻡ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﺼ ﹶﻔ ِﺔ ِﻟ ‪‬ﺪ ِﻡ‬
‫ﺤﻘِﻴ ﹶﻘ ِﺔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﺪ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻣﺴ‪‬ﺎ ٍﻭ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺱ‪١٧٠‬؛ ﹶﻓِﺈ ﱠﻥ ﺍﱠﻟﺬِﻱ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ ﻓِﻲ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﺜﱠﺎِﻟ ﹶ‬
‫ﺚ ‪‬ﻋ ‪‬‬ ‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬
‫ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﹾﻟﻌ‪‬ﺎ ِﺷ ِﺮ"‬
‫ﺿ ‪‬ﻌ ِﻔ ِﻪ‪،‬ﺑ ﹾﻞ ‪‬ﺑ ﹾﻄﻠﹶﺎِﻧ ِﻪ ‪-‬‬
‫ﺸ ‪‬ﺮ ِﺓ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ { ‪ -‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬‬ ‫ﺚ } ﻟﹶﺎ ‪‬ﻣ ‪‬ﻬ ‪‬ﺮ ﹶﺃﹶﻗ ﱡﻞ ﻣِﻦ ‪‬ﻋ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻡ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﺿﻴ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺟ‪‬ﺎ ‪‬ﺯ‬
‫ﻀ ِﻊ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺗﺮ‪‬ﺍ ‪‬‬
‫ﺿ ﹲﺔ ﻓِﻲ ‪‬ﻣﻘﹶﺎ‪‬ﺑﹶﻠ ِﺔ ‪‬ﺑ ﹾﺬ ِﻝ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻕ ‪‬ﻣﻌ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫ﺱ‪،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﺑ ﹾﺬ ﹶﻝ ﺍﻟ ‪‬‬
‫ﺼﺪ‪‬ﺍ ِ‬ ‫ﺾ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬
‫ﺤ ِ‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬
‫ﹶﻗﻠِﻴﻠﹰﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻭ ﹶﻛِﺜﲑ‪‬ﺍ ‪".١٧١‬‬
‫ﺖ ‪ :‬ﻓﻔﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )ﺝ ‪ / ٧‬ﺹ ‪ ( ١٤٧٧٧) ( ٢٤٠‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ـﻮ‬ ‫ﻗﻠ ‪‬‬
‫ﺏ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺍﻟ ‪‬ﺮﺑِﻴ ‪‬ﻊ ‪‬ﺑ ‪‬ﻦ ﺳ‪‬ـﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﺱ ‪ :‬ﻣ ‪‬‬‫‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺖ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻮ‬
‫ﺿ ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻓﻴ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻻ ‪‬ﻳﹾﺜ‪‬ﺒ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪:‬ﻗﹶﺎ ﹶﻝ ‪:‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻰ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﺭ‪ ‬ﻭﻭ‪‬ﺍ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺭ ِ‬

‫‪ - ١٦٩‬ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ )‪ ( ٣٦٩-٣٦٥‬ﻭﺍﻧﻈﺮ ‪ :‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳـﺔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٢٨٢‬‬
‫ﻭﺍﻟﺪﺭﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٥٧) ( ٦٢‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ١١١‬‬
‫‪ - ١٧٠‬ﺍﻧﻈﺮ ﲣﺮﳚﻪ ﰲ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲎ )‪ ٨٢٨-٨٢٦‬ﻭ‪ ( ٨٥٨-٨٥٦‬ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳـﺔ‪-‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪ ( ٤١٢ -٤٠٨‬ﻭﺍﻟﺪﺭﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٦٨) ( ٨٣‬ﻭﻫﻮ ﺿﻌﻴﻒ‬
‫‪ - ١٧١‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻷﻛﺜﺮﻳﻦ ﺇﺫ ﻻ ﺣ ‪‬ﺪ ﻋﻨﺪﻫﻢ ﻷﻗﻠﻪ ﻭﻻ ﺃﻛﺜﺮﻩ‬

‫‪٥٩‬‬
‫ﺸ ‪‬ﺮ ِﺓ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ‪} ،‬ﺝ{ ‪‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ِﺮ ﺑ‪‬ـ ‪‬ﻦ‬
‫ﹶﻟ ‪‬ﻢ ‪‬ﻳﺨ‪‬ﺎِﻟ ﹾﻔﻪ‪ ‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻬ ‪‬ﺮ ﹶﺃﹸﻗ ﱡﻞ ﻣِﻦ ‪‬ﻋ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‬‫ﻆ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺙ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺍﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬ ‫ﺍﻟﹾﺤ‪‬ﺎ ِﺭ ِ‬
‫ﺼ ِﲑ ‪ِ :‬ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ‬‫‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ِﻦ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹶﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻧ ‪‬ﻤ‪‬ﻴ ٍﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ِ‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻯ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬ ‫ﺚ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺍ َﻷ ‪‬ﻭ ِﺩ ‪‬‬
‫ﻯ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﺴﻔﹾﻴ‪‬ﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻌﻨِﻰ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﺖ ِﻟ ‪‬‬‫ﺠ ِﻌ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ‪:‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ ﺍ َﻷ ‪‬ﺷ ‪‬‬
‫ﺸ ‪‬ﺮ ِﺓ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪ :‬ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﻣ‪‬ﺎ ﺯ‪‬ﺍ ﹶﻝ‬ ‫ﺿ ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪ :‬ﹶﻻ ‪‬ﻣ ‪‬ﻬ ‪‬ﺮ ﹶﺃﹸﻗ ﱠﻞ ﻣِﻦ ‪‬ﻋ ‪‬‬ ‫‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺭ ِ‬
‫ﺏ ‪‬ﺟ‪‬ﺒ ‪‬ﻬ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪:‬ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪ .‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ‬
‫ﻀ ‪‬ﺮ ‪‬‬ ‫ﺖ ِﺇ ﱠﻥ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﺭ‪‬ﻭ‪‬ﻯ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻓ ‪‬‬
‫‪‬ﻫﺬﹶﺍ ‪‬ﻳ‪‬ﻨ ﹶﻜ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻳ ‪‬‬
‫ﻕ ‪ِ :‬ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬‫ﺖ ﹶﺃﺑ‪‬ﺎ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﻆ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬
‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨﺒ‪‬ـ ٍﻞ‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﺳﻴ‪‬ﺎ ٍﺭ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻕ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬‫ﺱ ‪ :‬ﻣ ‪‬‬ ‫ﹶﺃﺑ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺿ ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ‪:‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺭ ِ‬ ‫ﻯ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬‫ﺙ ‪‬ﺑﻦ‪ِ ‬ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺍ َﻷ ‪‬ﻭ ِﺩ ‪‬‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ ‪ :‬ﹶﻟ ﹶﻘ ‪‬ﻦ ِﻏﻴ‪‬ﺎ ﹸ‬
‫ﻆ ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬ ‫ﺸ ‪‬ﺮ ِﺓ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ ﹶﻓﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﺣﺪِﻳﺜﹰﺎ‪ .‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬‫ﹶﻻ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻣ ‪‬ﻬ ‪‬ﺮ ﹶﺃﹸﻗ ﱡﻞ ﻣِﻦ ‪‬ﻋ ‪‬‬
‫ﺤﻴ‪‬ـﻰ‬ ‫ﺖ ‪‬ﻳ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬‫ﺱ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﺱ ‪ :‬ﻣ ‪‬‬‫ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺙ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﻀ ِﻞ ‪ :‬ﻫ ‪‬ﻮ ِﻏﻴ‪‬ﺎ ﹸ‬ ‫ﺲ ِﺑِﺜ ﹶﻘ ٍﺔ ‪‬ﻭ ﹶﻻ ‪‬ﻣ ﹾﺄﻣ‪‬ﻮ ٍﻥ ﻗﹶﺎ ﹶﻝ ‪:‬ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺏ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺙ ﹶﻛﺬﱠﺍ ‪‬‬ ‫ﲔ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪ِ :‬ﻏﻴ‪‬ﺎ ﹲ‬ ‫‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ِﻌ ٍ‬
‫ﺸ ‪‬ﻰ ٍﺀ‪ .‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺳ ‪‬ﻌ ٍﺪ‬‫ﺲ ِﺑ ‪‬‬‫ﻯ ﹶﻟ‪‬ﻴ ‪‬‬‫ﺤﻴ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺍ َﻷ ‪‬ﻭ ِﺩ ‪‬‬ ‫ﺖ ‪‬ﻳ ‪‬‬
‫ﻯ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺼ ِﺮ ‪‬‬‫ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺖ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﹶﺜﻨ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻣ‪‬ـﺎ‬ ‫ﻯ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺍﻟﺴ‪‬ﺎ ِﺟ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺍﹾﻟﻤ‪‬ﺎﻟِﻴِﻨ ‪‬ﻰ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ِﺪ ‪‬‬
‫ﻯ ‪‬ﺣ ‪‬ﺪﺛﹶﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ‬ ‫ﺤﻴ‪‬ﻰ ‪‬ﻳ ‪‬ﻌﻨِﻰ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ﹶﻘ ﱠﻄﺎ ﹶﻥ ‪‬ﻭ ﹶﻻ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦِ ‪‬ﻳ ‪‬ﻌﻨِﻰ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﻬ ِﺪ ‪‬‬ ‫ﺖ ‪‬ﻳ ‪‬‬ ‫‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ِﻦ ﹶﺃﺑِـﻰ‬
‫ﻂ ‪‬ﻭِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻠِ ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬‫‪‬ﻋ ‪‬ﻦ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪‬ﺑﻦِ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻗ ﱡ‬
‫‪١٧٢‬‬
‫ﻚ‪.‬‬‫ﻑ ﹶﺫِﻟ ‪‬‬ ‫ﻼ ِ‬ ‫ﺨﹶ‬ ‫ﺿ ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﺑ ِ‬
‫ﺐ ‪‬ﺭ ِ‬ ‫ﻃﹶﺎِﻟ ٍ‬
‫ﺱ"‬‫ﺿ ‪‬ﻌ ِﻔ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬
‫ﺝ ‪‬ﻣ ‪‬ﻊ ‪‬‬‫ﺻ‪‬ﻴ ِﺪ ‪‬ﻭ ‪‬‬
‫ﺤ ِﺮ ِﱘ ‪‬‬ ‫ﻗﺎﻝ‪ ":‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻡ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﺗ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ‬ ‫ﻗﻠﺖ ‪:‬ﺧﱪ ﺻﻴﺪ ﻭﺝ ﰲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ )‪ ( ٢٠٣٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺣ‪‬ﺎ ِﻣ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ِﺇ‪‬ﻧﺴ‪‬ﺎ ٍﻥ ﺍﻟﻄﱠﺎِﺋ ِﻔ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫ﺴ ‪‬ﺪ ‪‬ﺭ ِﺓ‬
‫‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ﻗﹶﺎ ﹶﻝ ‪:‬ﹶﻟﻤ‪‬ﺎ ﹶﺃ ﹾﻗ‪‬ﺒ ﹾﻠﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻣِﻦ ِﻟ‪‬ﻴ ﹶﺔ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹸﻛﻨ‪‬ﺎ ِﻋﻨ‪‬ـ ‪‬ﺪ ﺍﻟـ ‪‬‬
‫ﺼ ِﺮ ِﻩ ‪‬ﻭﻗﹶﺎ ﹶﻝ‬
‫ﺨ‪‬ﺒﺎ ِﺑ‪‬ﺒ ‪‬‬ ‫ﻑ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ ِﻥ ﺍ َﻷ ‪‬ﺳ ‪‬ﻮ ِﺩ ‪‬ﺣ ﹾﺬ ‪‬ﻭﻫ‪‬ﺎ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹶﻞ ‪‬ﻧ ِ‬
‫ﻒ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻓِﻰ ﹶﻃ ‪‬ﺮ ِ‬ ‫‪‬ﻭﹶﻗ ‪‬‬

‫‪ - ١٧٢‬ﺍﻧﻈﺮ ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ ‪ / ٦‬ﺹ ‪ ( ١٠٥‬ﻭﺍﻟﺪﺭﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ‬
‫‪ / ٢‬ﺹ ‪( ٥٤٩) ( ٦٢‬‬

‫‪٦٠‬‬
‫ﺝ ‪‬ﻭ ِﻋﻀ‪‬ﺎ ‪‬ﻫ ‪‬ﻪ ﺣ‪‬ـﺮ‪‬ﺍ ‪‬ﻡ‬
‫ﺻ‪‬ﻴ ‪‬ﺪ ‪‬ﻭ ‪‬‬
‫ﺱ ﹸﻛﱡﻠ ‪‬ﻬ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪ِ »:‬ﺇ ﱠﻥ ‪‬‬
‫ﻒ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻒ ‪‬ﺣﺘ‪‬ﻰ ﺍ‪‬ﺗ ﹶﻘ ‪‬‬
‫‪ :‬ﻣ ‪‬ﺮ ﹰﺓ ﻭ‪‬ﺍ ِﺩ‪‬ﻳ ‪‬ﻪ ‪‬ﻭ ‪‬ﻭﹶﻗ ‪‬‬
‫ﻚ ﹶﻗ‪‬ﺒﻞﹶ‪ ،‬ﻭﰲ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻓﻌـﻲ ﺍﻟﻜـﺒﲑ ‪-‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ِﻟﱠﻠ ِﻪ «‪ .‬ﻭ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺝ ‪‬ﻣﺤ‪‬ـ ‪‬ﺮ ‪‬ﻡ‬ ‫ﺻ‪‬ﻴ ‪‬ﺪ ‪‬ﻭ ‪‬‬ ‫ﻱ ﹶﺃ‪‬ﻧ ‪‬ﻪ  ﻗﹶﺎ ﹶﻝ ‪ } :‬‬ ‫ﺚ ‪ :‬ﺭ ِﻭ ‪‬‬ ‫)ﺝ ‪ / ٣‬ﺹ ‪ ( ١١٠٥) ( ٢٨٩‬ﺣﺪِﻳ ﹸ‬
‫ﻱ‪،‬‬ ‫ﺴ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ـ ِﺬ ِﺭ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬‬
‫ﺚ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻌﻮ‪‬ﺍ ِﻡ ‪‬ﻭ ‪‬ﺳﻜﹶ ‪‬‬
‫ِﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ { ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬
‫ﺼ ‪‬ﺢ ‪،‬‬
‫ﻱ ‪ :‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ﻳ‪‬ـ ِ‬ ‫ﺤﻖ‪ ، ‬ﹶﻓ‪‬ﺘ ‪‬ﻌ ﱠﻘ‪‬ﺒ ‪‬ﻪ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻄﱠﺎ ِﻥ ِﺑﻤ‪‬ﺎ ‪‬ﻧ ﹶﻘ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺳ ﹶﻜ ‪‬‬
‫ﺨﻠﱠﺎ ﹸﻝ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﺣﻤ‪‬ـ ‪‬ﺪ‬
‫ﺤ ‪‬ﻪ ‪ ،‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﹾﻟ ‪‬‬‫ﺤ‪‬‬ ‫ﺻ‪‬‬ ‫ﻱ ‪ ،‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﻟ ﱠﺬ ‪‬ﻫِﺒ ‪‬ﻲ ‪ ،‬ﹶﺃ ﱠﻥ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ‪‬‬ ‫‪‬ﻭ ﹶﻛﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ‪:‬ﺍﹾﻟﺄﹶ ‪‬ﺯ ِﺩ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﺇﻧ‪‬ـﺴ‪‬ﺎ ٍﻥ‬‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬ﻪ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪:‬ﺍ ‪‬ﺑ ‪‬ﻦ ِﺣﺒ‪‬ﺎ ﹶﻥ ﻓِﻲ ﺭ‪‬ﺍﻭِﻳ ِﻪ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻔ ِﺮ ِﺩ ِﺑ ِﻪ ‪ :‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬‫‪‬‬
‫ﺲ ﹶﻟ ‪‬ﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ‪ ،‬ﻓﹶـِﺈ ﹾﻥ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺚ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻟﻴ‪ ‬‬
‫ﺤﺪِﻳ ِ‬ ‫ﻒ ﺍﹾﻟ ‪‬‬
‫ﻀﻌِﻴ ‪‬‬ ‫ﺨ ِﻄ ﹸﺊ ‪ ،‬ﻭ ‪‬ﻣ ﹾﻘ‪‬ﺘﻀ‪‬ﺎ ‪‬ﻩ ‪‬ﺗ ‪‬‬‫ﺍﻟﻄﱠﺎِﺋ ِﻔ ‪‬ﻲ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻒ‪،‬‬
‫ﻀ ‪‬ﻌ ِ‬
‫ﻒ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪:‬ﺍﹾﻟ ‪‬ﻌ ﹶﻘ‪‬ﻴِﻠ ‪‬ﻲ ‪ :‬ﻟﹶﺎ ‪‬ﻳﺘ‪‬ﺎ‪‬ﺑ ‪‬ﻊ ﺇﻟﱠﺎ ﻣِﻦ ِﺟ ‪‬ﻬ ِﺔ ‪‬ﺗﻘﹶﺎ ‪‬ﺭِﺑ ِﻪ ﻓِـﻲ ﺍﻟـ ‪‬‬ ‫ﺿﻌِﻴ ‪‬‬
‫ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ﻓِﻴ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬‬
‫ﻱ ﻓِـﻲ‬‫ﻒ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭﻗﹶـﺎ ﹶﻝ ‪:‬ﺍﹾﻟ‪‬ﺒﺨ‪‬ـﺎ ِﺭ ‪‬‬ ‫ﺿﻌِﻴ ‪‬‬ ‫ﺏ ‪ :‬ﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ‪‬‬ ‫ﺡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬ ﱠﺬ ِ‬
‫ﻱ ﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِ‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ‪:‬ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﻚ ﻓِـﻲ‬‫ﺼ ‪‬ﺢ ﹶﻛﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ‪ ،:‬ﻭ‪‬ﺍﻟﻈﱠﺎ ِﻫ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﻓِﻲ ﺗ‪‬ﺎ ِﺭ ِﳜ ِﻪ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺫﻟِـ ‪‬‬ ‫ﺤ ِﻪ ‪ :‬ﻟﹶﺎ ‪‬ﻳ ِ‬ ‫ﺻﺤِﻴ ِ‬ ‫‪‬‬
‫‪١٧٣‬‬
‫ﺤ ِﻪ ‪ ،‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪.‬‬
‫ﺻﺤِﻴ ِ‬
‫ﺽ ِﻟ ‪‬ﻬﺬﹶﺍ ﻓِﻲ ‪‬‬ ‫ﺟ ‪‬ﻤ ِﺔ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﺇ‪‬ﻧﺴ‪‬ﺎ ٍﻥ ‪‬ﻭِﺇﻟﱠﺎ ﻓﹶﺎﹾﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫ﻱ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺘ‪ ‬ﻌ ‪‬ﺮ ‪‬‬ ‫‪‬ﺗ ‪‬ﺮ ‪‬‬
‫ﺱ‬
‫ﺿ ‪‬ﻌ ِﻔ ِﻪ ‪‬ﻭ ‪‬ﻣﺨ‪‬ﺎﹶﻟ ﹶﻔﺘِـ ِﻪ ِﻟ ِﻘﻴ‪‬ـﺎ ِ‬
‫ﺖ ﺍﻟ‪‬ﻨ ‪‬ﻬ ِﻲ ‪‬ﻣ ‪‬ﻊ ‪‬‬
‫ﺼﻠﹶﺎ ِﺓ ِﺑ ‪‬ﻤ ﱠﻜ ﹶﺔ ﻓِﻲ ‪‬ﻭ ﹾﻗ ِ‬
‫ﻗﺎﻝ ‪ " :‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻡ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍﻟ ‪‬‬
‫ﹶﻏ‪‬ﻴ ِﺮﻫ‪‬ﺎ ﻣِﻦ ﺍﹾﻟِﺒﻠﹶﺎ ِﺩ"‬
‫ﻗﻠﺖ ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ‪ ،‬ﻓﻘﺪ ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ]‪ ،[٩٠٠٤‬ﻭﻣﻦ ﻃﺮﻳﻘﻪ‬
‫ﺃﲪﺪ ‪ ،٨٠/٤‬ﻭﺍﻟﻄﱪﺍﱐ ]‪ ،[١٥٩٩‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ‪ ،‬ﺑﻪ‪ .‬ﻭﻣﻦ ﻃﺮﻕ ﻋﻦ‬
‫ﺍﺑﻦ ﺟﺮﻳﺞ ﺑﻪ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ ٨١/٤‬ﻭ‪.٨٤‬ﻛﻠﻬﻢ ﻣﻦ ﻃﺮﻳﻖ ﹶﺃﺑِﻰ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ‪‬ـ ِﻦ‬
‫ﻑ ﹶﻻ ‪‬ﺗ ‪‬ﻤ‪‬ﻨﻌ‪‬ﻮﺍ‬
‫ﺑ‪‬ﺎ‪‬ﺑ‪‬ﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻣ ﹾﻄ ِﻌ ٍﻢ ﻗﹶﺎ ﹶﻝ ‪:‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » - -‬ﻳ‪‬ﺎ ‪‬ﺑﻨِﻰ ‪‬ﻋ‪‬ﺒ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ٍ‬
‫ﺻﻠﱠﻰ ﺃﹶ‪‬ﻳ ﹶﺔ ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ ﺷ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ـﺎ ِﺭ «‪) .‬ﻭﻫـﻮ ﺣـﺪﻳﺚ‬ ‫ﺖ ‪‬ﻭ ‪‬‬‫ﻑ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﻃﹶﺎ ‪‬‬
‫ﺻﺤﻴﺢ (‬
‫ﺐ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻭﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ )‪ ( ١٨٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺟ ِﺮﻳ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻄﹶﺎ ِﺀ ‪‬ﺑ ِﻦ ﺍﻟـﺴ‪‬ﺎِﺋ ِ‬
‫ﺼ ِﺮ َﻷ‪‬ﻧ ‪‬ﻪ‬
‫ﺻﻠﱠﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺱ ﻗﹶﺎ ﹶﻝ ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬‬ ‫‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ٍﺮ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬

‫‪ - ١٧٣‬ﺍﻧﻈﺮ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﻣﻄﻮﻻ ﰲ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ٦‬ﺹ ‪ ( ٣٦٧‬ﻭﺍﻧﻈﺮ ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ ﻟﻠﺒﻴﻬﻘﻲ )‪٣٢٧٥‬‬
‫( ﻭﺃﲪﺪ ‪ ١٦٥/١‬ﻭﺍﳊﻤﻴﺪﻯ )‪ = ( ٦٣‬ﺍﻟﻌﻀﺎﻩ ‪ :‬ﻛﻞ ﺷﺠﺮ ﻋﻈﻴﻢ ﻟﻪ ﺷﻮﻙ ﺍﻟﻮﺍﺣﺪﺓ ِﻋﻀ‪‬ﺔ‬

‫‪٦١‬‬
‫ﺼ ِﺮ ﹸﺛ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ‪ .‬ﻭﻓِـﻰ‬
‫ﻼ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺼﱠ‬‫ﺸ ‪‬ﻐﹶﻠ ‪‬ﻪ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ﱡﻈ ‪‬ﻬ ِﺮ ﹶﻓ ‪‬‬
‫ﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ﻣ‪‬ﺎ ﹲﻝ ﹶﻓ ‪‬‬
‫ﺱ‬
‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺸ ﹶﺔ ‪‬ﻭﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻭ ‪‬ﻣ‪‬ﻴﻤ‪‬ﻮ‪‬ﻧ ﹶﺔ ‪‬ﻭﹶﺃﺑِﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ‪ .‬ﻗﹶﺎ ﹶﻝ ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﺏ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺼ ِﺮ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪.‬‬
‫ﺻﻠﱠﻰ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﻦ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬‬ ‫ﺚ ‪‬ﺣ ‪‬‬ ‫‪‬ﺣﺪِﻳ ﹲ‬
‫ﺲ «‪.‬‬ ‫ﺸ ‪‬ﻤ ‪‬‬‫ﺏ ﺍﻟ ‪‬‬ ‫ﺼ ِﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻐ ‪‬ﺮ ‪‬‬
‫ﻼ ِﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺼﹶ‬‫ﻯ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﻑ ﻣ‪‬ﺎ ‪‬ﺭ ِﻭ ‪‬‬
‫ﻼ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ِﺧ ﹶ‬
‫ﺤ ‪‬ﻮ‬ ‫ﺖ ‪‬ﻧ ‪‬‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﺛﹶﺎِﺑ ٍ‬
‫ﺚ ﻗﹶﺎ ﹶﻝ ‪:‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ‪ .‬ﻭ‪‬ﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬‫ﺻ ‪‬ﺢ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺱ ﹶﺃ ‪‬‬
‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫‪‬ﻭ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺱ‪.‬‬
‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫‪‬ﺣﺪِﻳ ِ‬
‫ﻯ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻣ‪‬ـﺎ ‪‬ﺩﺧ‪‬ـ ﹶﻞ‬ ‫ﺕ ‪‬ﺭ ِﻭ ‪‬‬ ‫ﺏ ِﺭﻭ‪‬ﺍﻳ‪‬ﺎ ‪‬‬ ‫ﺸ ﹶﺔ ﻓِﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﻯ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﻯ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪ - -‬ﹶﺃﻧ‪‬ـ ‪‬ﻪ‬ ‫ﺻﻠﱠﻰ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﻭ‪ ‬ﺭ ِﻭ ‪‬‬
‫ﺼ ِﺮ ِﺇ ﱠﻻ ‪‬‬
‫ﻋ‪‬ﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺲ‪.‬‬‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺼ‪‬ﺒ ِﺢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﹸﻠ ‪‬ﻊ ﺍﻟـ ‪‬‬‫ﺲ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ‪‬‬‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﺼ ِﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻐ ‪‬ﺮ ‪‬‬ ‫ﻼ ِﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬ ‫ﺼﹶ‬ ‫‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺏ‬
‫ﺼ ِﺮ ‪‬ﺣﺘ‪‬ـﻰ ‪‬ﺗﻐ‪‬ـ ‪‬ﺮ ‪‬‬ ‫ﻼ ِﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟﻌ‪‬ـ ‪‬‬
‫ﺼﹶ‬‫ﻭ‪‬ﺍﱠﻟﺬِﻯ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺃﹶ ﹾﻛﹶﺜ ‪‬ﺮ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻋﻠﹶﻰ ﹶﻛﺮ‪‬ﺍ ِﻫ‪‬ﻴ ِﺔ ﺍﻟ ‪‬‬
‫ﻼ ِﺓ ِﺑ ‪‬ﻤﻜﱠـ ﹶﺔ‬
‫ﺼﹶ‬‫ﻚ ِﻣﹾﺜ ﹸﻞ ﺍﻟ ‪‬‬
‫ﺲ ِﺇ ﱠﻻ ‪‬ﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘﹾﺜِﻨ ‪‬ﻰ ﻣِﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺼ‪‬ﺒ ِﺢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﹸﻠ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﺲ ‪‬ﻭ‪‬ﺑﻌ‪ ‬ﺪ ﺍﻟ ‪‬‬ ‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻑ ﹶﻓﻘﹶـ ‪‬ﺪ‬ ‫ﺲ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ﱠﻄﻮ‪‬ﺍ ِ‬ ‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺼ‪‬ﺒ ِﺢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﹸﻠ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﺲ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺏ ﺍﻟ ‪‬‬‫ﺼ ِﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻐ ‪‬ﺮ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺏ‬‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﻚ‪ .‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ‪ِ:‬ﺑ ِﻪ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬ ‫ﺼ ﹲﺔ ﻓِﻰ ﹶﺫِﻟ ‪‬‬‫ﻯ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﺭ ‪‬ﺧ ‪‬‬ ‫‪‬ﺭ ِﻭ ‪‬‬
‫ﻕ‪ .‬ﻭﹶﻗ ‪‬ﺪ ﹶﻛ ِﺮ ‪‬ﻩ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﻣِـﻦ‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ‪ .‬ﻭِﺑ ِﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻰ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺼ ِﺮ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‬
‫ﻼ ﹶﺓ ِﺑ ‪‬ﻤ ﱠﻜ ﹶﺔ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺼﹶ‬‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟﻜﹸﻮﹶﻓ ِﺔ‪.‬ﺍﻫـ‬ ‫ﺲ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﻚ ‪‬ﺑ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬ ‫ﻯ ‪‬ﻭﻣ‪‬ﺎِﻟ ‪‬‬‫ﺼ‪‬ﺒ ِﺢ‪ .‬ﻭِﺑ ِﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺻﻠﹶﺎِﺗ ِﻪ { ‪‬ﻋﻠﹶﻰ‬
‫ﺿ ﹾﺄ ‪‬ﻭِﻟ‪‬ﻴ‪‬ﺒ ِﻦ ‪‬ﻋﻠﹶﻰ ‪‬‬ ‫ﺚ‪ }:‬ﻣ ‪‬ﻦ ﻗﹶﺎ َﺀ ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﻋ ‪‬‬
‫ﻒ ﹶﻓِﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ‪‬‬ ‫ﻗﺎﻝ‪ ":‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻡ ﻓِﻲ ﹶﺃ ‪‬ﺣ ِﺪ ﹶﻗ ‪‬ﻮﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﺨ‪‬ﺒ ِﺮ ‪‬ﻭِﺇ ‪‬ﺭﺳ‪‬ﺎِﻟ ِﻪ‪".‬‬
‫ﻒ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻌ ِ‬
‫ﺱ ‪‬ﻣ ‪‬ﻊ ‪‬‬ ‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬
‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )ﺝ ‪ / ١‬ﺹ ‪ ( ٦٨٧) ( ١٤٢‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ـﺎ ﹶﺃﺑ‪‬ـﻮ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ‬ ‫ﻆ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬‫ﻯ ﺍﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬ ‫ﺤ ‪‬ﻤﺪٍ ﺍﹾﻟﻤ‪‬ﺎﻟِﻴِﻨ ‪‬ﻰ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺪِ ‪‬‬
‫‪‬ﺳ ‪‬ﻌ ٍﺪ ‪ :‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺵ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ ﻗﹶـﺎ ﹶﻝ‬ ‫ﺸﺎ ‪‬ﻡ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ٍﺭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹸﻞ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻴ‪‬ﺎ ٍ‬ ‫ﺴ ِﻦ ‪‬ﺑ ِﻦ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹶﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﻫ ‪‬‬
‫ﺤ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ ‪ِ »:‬ﺇﺫﹶﺍ ﻗﹶﺎ َﺀ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‬ ‫‪:‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻰ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻣﹶﻠ‪‬ﻴ ﹶﻜ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻼِﺗ ِﻪ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ «‪.‬‬
‫ﺻﹶ‬‫ﺿ ﹾﺄ ﹸﺛ ‪‬ﻢ ِﻟ‪‬ﻴ‪‬ﺒ ِﻦ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻣﻀ‪‬ﻰ ﻣِﻦ ‪‬‬
‫ﻒ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺲ ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﻋ ‪‬‬
‫ﻼِﺗ ِﻪ ﹶﺃ ‪‬ﻭ ﹶﻗﹶﻠ ‪‬‬
‫ﺻﹶ‬‫ﻓِﻰ ‪‬‬

‫‪٦٢‬‬
‫ﺵ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ‪‬ﻫ ﹶﻜﺬﹶﺍ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ‬
‫ﺚ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻴ‪‬ﺎ ٍ‬
‫ﺤﺪِﻳ ﹸ‬
‫ﻗﹶﺎ ﹶﻝ ‪:‬ﹶﺃﺑ‪‬ﻮ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪ :‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫‪١٧٤‬‬
‫ﻅ‪.‬‬
‫ﺤﻔﹸﻮ ٍ‬
‫ﻼ ‪‬ﻫﻤ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﻭ ِﻛ ﹶ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺕ ‪‬ﻭﹶﻗ ‪‬ﻮ ﹶﻝ‬
‫ﺚ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳ ﹶﻞ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟ‪‬ﺒﻠﹶﺎﻏﹶﺎ ِ‬ ‫ﻚ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ":١٧٥‬ﻭﹶﺃﻣ‪‬ﺎ ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﺱ "‪. ١٧٦‬‬
‫ﺼﺤ‪‬ﺎِﺑ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬
‫ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ‪‬ﺯﻳ‪‬ـ ِﺪ ﺑ‪‬ـ ِﻦ‬ ‫ﻗﻠﺖ ‪ :‬ﺍﳌﺮﺳﻞ ﻛﻤﺎ ﰲ ﻣﻮﻃﺄ ﻣﺎﻟﻚ )‪ ( ٣‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻳ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺖ‬
‫ﺴﹶﺄﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻭﻗﹾـ ِ‬
‫ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻄﹶﺎ ِﺀ ‪‬ﺑ ِﻦ ‪‬ﻳﺴ‪‬ﺎ ٍﺭ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﹶﻓ ‪‬‬
‫ﺼ‪‬ﺒ ‪‬ﺢ‬
‫ﺻﻠﱠﻰ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ ِﺪ ‪‬‬ ‫ﺴ ﹶﻜ ‪‬‬ ‫ﺼ‪‬ﺒ ِﺢ ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬
‫ﻼ ِﺓ ﺍﻟ ‪‬‬‫ﺻﹶ‬ ‫‪‬‬
‫ﺼ‪‬ﺒ ‪‬ﺢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ ِﺪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺳ ﹶﻔ ‪‬ﺮ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ » ﹶﺃ‪‬ﻳ ‪‬ﻦ ﺍﻟـﺴ‪‬ﺎِﺋ ﹸﻞ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺻﻠﱠﻰ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺮ ﹸﺛ ‪‬ﻢ ‪‬‬
‫ﲔ ﹶﻃﻠﹶ ‪‬ﻊ ﺍﹾﻟ ﹶﻔ ‪‬‬‫ِﺣ ‪‬‬
‫ﺖ «‪) .‬ﻭﻫـﻮ‬ ‫ﻼ ِﺓ «‪ .‬ﻗﹶﺎ ﹶﻝ ﻫ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﺫﹶﺍ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪ »:‬ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻫ ﹶﺬ‪‬ﻳ ِﻦ ‪‬ﻭ ﹾﻗ ‪‬‬ ‫ﺼﹶ‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫‪‬ﻭ ﹾﻗ ِ‬
‫‪١٧٧‬‬
‫ﺻﺤﻴﺢ ﻣﺮﺳﻞ (‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ﻧ‪‬ﺎِﻓ ٍﻊ ‪‬ﻣ ‪‬ﻮﻟﹶﻰ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﻠﱠـ ِﻪ‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ﻛﻤﺎ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ‪ ( ٦) ١:٧‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻼ ﹸﺓ ﹶﻓﻤ‪‬ـ ‪‬ﻦ‬
‫ﺼﹶ‬‫ﺐ ِﺇﻟﹶﻰ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻪ ِﺇ ﱠﻥ ﹶﺃ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ِﺮ ﹸﻛ ‪‬ﻢ ِﻋ‪‬ﻨﺪِﻯ ﺍﻟـ ‪‬‬ ‫ﺏ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺐ ﹶﺃ ﹾﻥ‬
‫ﺿ‪‬ﻴ ‪‬ﻊ‪ .‬ﺛﹸـ ‪‬ﻢ ﹶﻛﺘ‪‬ـ ‪‬‬ ‫ﺿ‪‬ﻴ ‪‬ﻌﻬ‪‬ﺎ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ِﻟﻤ‪‬ﺎ ِﺳﻮ‪‬ﺍﻫ‪‬ﺎ ﹶﺃ ‪‬‬‫ﻆ ﺩِﻳ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬‬
‫ﻆ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺣ ِﻔ ﹶ‬ ‫‪‬ﺣ ِﻔ ﹶﻈﻬ‪‬ﺎ ‪‬ﻭﺣ‪‬ﺎﹶﻓ ﹶ‬
‫ﺲ‬
‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺼ ‪‬ﺮ ﻭ‪‬ﺍﻟـ ‪‬‬
‫ﺻﻠﱡﻮﺍ ﺍﻟ ﱡﻈ ‪‬ﻬ ‪‬ﺮ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻔ ‪‬ﻰ ُﺀ ِﺫﺭ‪‬ﺍﻋ‪‬ﺎ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ِﻇ ﱡﻞ ﹶﺃ ‪‬ﺣ ِﺪﻛﹸ ‪‬ﻢ ِﻣﹾﺜﹶﻠ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬‫‪‬‬
‫ﺲ‬
‫ﺸ ‪‬ﻤ ِ‬ ‫ﺏ ﺍﻟـ ‪‬‬ ‫ﻼﹶﺛ ﹰﺔ ﹶﻗﺒ‪‬ـ ﹶﻞ ﻏﹸـﺮ‪‬ﻭ ِ‬ ‫ﺨ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ ﹶﺛ ﹶ‬
‫ﺐ ﹶﻓ ‪‬ﺮ ‪‬ﺳ ‪‬‬‫ﺴ ‪‬ﲑ ﺍﻟﺮ‪‬ﺍ ِﻛ ‪‬‬ ‫‪‬ﻣ ‪‬ﺮ‪‬ﺗ ِﻔ ‪‬ﻌ ﹲﺔ ‪‬ﺑ‪‬ﻴﻀ‪‬ﺎ ُﺀ ‪‬ﻧ ِﻘ‪‬ﻴ ﹲﺔ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﻣ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﻼ‬
‫ﺚ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻧ‪‬ـﺎ ‪‬ﻡ ﻓﹶـ ﹶ‬
‫ﺸ ﹶﻔ ‪‬ﻖ ِﺇﻟﹶﻰ ﹸﺛﹸﻠ ِ‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﺲ ﻭ‪‬ﺍﹾﻟ ِﻌﺸ‪‬ﺎ َﺀ ِﺇﺫﹶﺍ ﻏﹶﺎ ‪‬‬ ‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﺏ ِﺇﺫﹶﺍ ﹶﻏ ‪‬ﺮ‪‬ﺑ ِ‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ‪‬‬
‫ﺼ‪‬ﺒ ‪‬ﺢ ﻭ‪‬ﺍﻟ‪‬ﻨﺠ‪‬ـﻮ ‪‬ﻡ ﺑ‪‬ﺎ ِﺩﻳ‪‬ـ ﹲﺔ‬
‫ﺖ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻼ ﻧ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺖ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻧ‪‬ﺎ ‪‬ﻡ ﹶﻓ ﹶ‬
‫ﻼ ﻧ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻧ‪‬ﺎ ‪‬ﻡ ﻓﹶ ﹶ‬ ‫ﻧ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺸ‪‬ﺘِﺒ ﹶﻜ ﹲﺔ‪) .‬ﻓﻬﺬﺍ ﻣﻨﻘﻄﻊ (‬ ‫‪‬ﻣ ‪‬‬

‫‪ - ١٧٤‬ﺍﻧﻈﺮ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﻣﻔﺼﻼ ﰲ ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٧٧‬ﻭﺍﻟﺪﺭﺍﻳﺔ ﰲ ﲣﺮﻳﺞ‬
‫ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٢٢) ( ٢٩‬ﻭﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻓﻌﻲ ﺍﻟﻜﺒﲑ‪)-‬ﺝ ‪ / ٢‬ﺹ ‪٤٤‬‬
‫( )‪ ( ٤٣١‬ﻭﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ٤‬ﺹ ‪( ١٠٠‬‬
‫‪ - ١٧٥‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ )ﺝ ‪ / ١‬ﺹ ‪( ٣٨‬‬
‫‪ - ١٧٦‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٣٨-٣٧‬‬
‫‪ - ١٧٧‬ﺃﺳﻔﺮ ‪ :‬ﺻﻠﻰ ﺣﲔ ﺍﻧﻜﺸﻒ ﺍﻟﺼﺒﺢ ﻭﺃﺿﺎﺀ ﺟﺪﺍ‬

‫‪٦٣‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ـﺎ ٍﺭ‬
‫ﺕ ﻛﻤﺎ ﰲ ﻣﻮﻃﺄ ﻣﺎﻟﻚ )‪ ( ١٤٣‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫‪‬ﻭﺍﹾﻟ‪‬ﺒﻠﹶﺎﻏﹶﺎ ِ‬
‫ﺝ‬
‫ﺴ ِﻞ ﺍﹾﻟﻔﹶـ ‪‬ﺮ ِ‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹶﻏ ‪‬‬ ‫ﺤﻴ‪‬ﻰ ‪‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻳﺒ‪‬ﻮ ﹸﻝ ﻗﹶﺎِﺋﻤ‪‬ﺎ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﻳ ‪‬‬‫ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺿﺌﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ‬
‫ﻂ ‪‬ﻫ ﹾﻞ ‪‬ﺟﺎ َﺀ ﻓِﻴ ِﻪ ﹶﺃﹶﺛ ‪‬ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻰ ﹶﺃ ﱠﻥ ‪‬ﺑ ‪‬ﻌﺾ‪ ‬ﻣ ‪‬ﻦ ‪‬ﻣﻀ‪‬ﻰ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬ﻮ ِﻝ ﻭ‪‬ﺍﹾﻟﻐ‪‬ﺎِﺋ ِ‬
‫ﺝ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬ﻮ ِﻝ‪.‬‬
‫ﺴ ﹶﻞ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺐ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻏ ِ‬
‫ﻂ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﹸﺃ ِﺣ ‪‬‬ ‫ﺍﹾﻟﻐ‪‬ﺎِﺋ ِ‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑﻴ‪‬ـ ِﺮ ‪‬ﻭﹶﺃﺑ‪‬ـﺎ‬
‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻪ ﺃﹶ ﱠﻥ ﺍﹾﻟﻘﹶﺎ ِﺳ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻭ)‪ ( ٣٥٤‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﻟﻨ‪‬ﺎِﻓﹶﻠ ِﺔ ﻓِﻰ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ﻣ‪‬ﺎِﻟ ‪‬‬ ‫ﺴ ﹶﻔ ِﺮ‪ .‬ﻗﹶﺎ ﹶﻝ ﻳ‪ ‬‬‫‪‬ﺑ ﹾﻜ ِﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ‪‬ﺘ‪‬ﻨ ﱠﻔﻠﹸﻮ ﹶﻥ ﻓِﻰ ﺍﻟ ‪‬‬
‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻛﹶـﺎ ﹶﻥ ‪‬ﻳ ﹾﻔﻌ‪‬ـ ﹸﻞ‬ ‫ﻚ ﺑِﺎﻟﱠﻠ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪‬ﻭﹶﻗ ‪‬ﺪ ﺑ‪‬ﹶﻠ ‪‬ﻐﻨِﻰ ﹶﺃ ﱠﻥ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺱ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺴ ﹶﻔ ِﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻻ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻚ‪.‬‬‫ﹶﺫِﻟ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻰ ‪‬ﻋ ‪‬ﻦ ﻧ‪‬ﺎِﻓ ٍﻊ ﹶﺃ ﱠﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮ‪‬ﻯ ﺍ‪‬ﺑ‪‬ﻨ ‪‬ﻪ‬ ‫ﻭ)‪ ( ٣٥٥‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻼ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪.‬‬
‫ﺴ ﹶﻔ ِﺮ ﹶﻓ ﹶ‬
‫‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ‪‬ﺘ‪‬ﻨ ﱠﻔ ﹸﻞ ﻓِﻰ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻪ‬
‫ﺱ ﻛﻤﺎ ﰲ ﻣﻮﻃﺄ ﻣﺎﻟﻚ )‪ ( ٧‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﺼﺤ‪‬ﺎِﺑ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ِ‬ ‫‪‬ﻭﹶﻗ ‪‬ﻮ ﹶﻝ ﺍﻟ ‪‬‬
‫ﹶﺃﺑِﻰ ‪‬ﺳ ‪‬ﻬ‪‬ﻴ ٍﻞ )ﻫﻮ ﻧﺎﻓﻊ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﰉ ﻋﺎﻣﺮ ﺍﻷﺻﺒﺤﻰ ﺍﻟﺘﻴﻤﻰ ‪ ،‬ﺃﺑﻮ ﺳﻬﻴﻞ ﺍﳌـﺪﱏ (‬
‫ﺲ‬
‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬
‫ﺻ ﱢﻞ ﺍﻟ ﱡﻈ ‪‬ﻬ ‪‬ﺮ ِﺇﺫﹶﺍ ﺯ‪‬ﺍ ﹶﻏ ِ‬
‫ﺐ ِﺇﻟﹶﻰ ﹶﺃﺑِﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬‬ ‫ﺏ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﺃﹶ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺲ‬
‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺖ ﺍﻟـ ‪‬‬‫ﺏ ِﺇﺫﹶﺍ ﹶﻏ ‪‬ﺮﺑ‪‬ـ ِ‬ ‫ﺻ ﹾﻔ ‪‬ﺮﹲﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ‪‬‬
‫ﺲ ‪‬ﺑﻴ‪‬ﻀ‪‬ﺎ ُﺀ ‪‬ﻧ ِﻘ‪‬ﻴ ﹲﺔ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧﹶﻠﻬ‪‬ﺎ ‪‬‬‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺼ ‪‬ﺮ ﻭ‪‬ﺍﻟ ‪‬‬‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺸ‪‬ﺘِﺒ ﹶﻜ ﹲﺔ ﻭ‪‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﻓِﻴﻬ‪‬ـﺎ ﺑِـﺴ‪‬ﻮ ‪‬ﺭ‪‬ﺗ‪‬ﻴ ِﻦ‬ ‫ﺼ‪‬ﺒ ‪‬ﺢ ﻭ‪‬ﺍﻟ‪‬ﻨﺠ‪‬ﻮ ‪‬ﻡ ﺑ‪‬ﺎ ِﺩ‪‬ﻳ ﹲﺔ ‪‬ﻣ ‪‬‬‫ﺻ ﱢﻞ ﺍﻟ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﺧ ِﺮ ﺍﹾﻟ ِﻌﺸ‪‬ﺎ َﺀ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﻨ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﺼ ِﻞ‪) .‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻣﻮﻗﻮﻑ (‬
‫ﹶﻃﻮِﻳﹶﻠ‪‬ﺘ‪‬ﻴ ِﻦ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹶﻔ ‪‬‬
‫ﺖ‪ :‬ﻭﻛﺬﻟﻚ ﻫﺬﺍ ﻫﻮ ﺭﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺗﻘﺪﱘ ﺍﻟﻀﻌﻴﻒ ﻋﻠﻰ ﺍﻟﺮﺃﻱ‪،‬ﻭﻟﻮ ﻛـﺎﻥ ﰲ‬
‫ﻗﻠ ‪‬‬
‫ﺍﻷﺣﻜﺎﻡ‪،‬ﻭﰲ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﺮﺟﻞ ﺣﱴ ﻳ‪‬ﺠﻤ ‪‬ﻊ ﻋﻠﻰ ﺗﺮﻛﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ‪:١٧٨‬‬
‫ﺠ ‪‬ﺪ‬
‫ﺚ ﹶﻻ ‪‬ﻳ ِ‬
‫ﻒ ‪‬ﺣ‪‬ﻴ ﹸ‬
‫ﻀ ِﻌ‪‬ﻴ ‪‬‬
‫‪ - ٧٧‬ﻛﹶﺎ ﹶﻥ ) ﺃ‪‬ﺑ ‪‬ﻮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ( ﺃ ﹾﻗﻮ‪‬ﻯ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪ ...‬ﻳ ‪‬ﺮﻭِﻳ ِﻪ‪،‬ﻭﺍﻟ ‪‬‬
‫ﻱ ﺃﻗﻮ‪‬ﻯ ﻗﹶﺎﻟ ‪‬ﻪ )ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ (‬
‫ﺏ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﹶﻓﺬﹶﺍ ‪‬ﻙ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪ ...‬ﻣِﻦ ﺭ‪‬ﺃ ٍ‬
‫‪ - ٧٨‬ﰲ ﺍﻟﺒ‪‬ﺎ ِ‬
‫ﺴ ‪‬ﻊ‬
‫ﺐ ‪‬ﻣ‪‬ﺘ ِ‬
‫ﺠ ِﻤﻌ‪‬ﻮﺍ ‪ ...‬ﻋ‪‬ﻠ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬ﺮ ﹶﻛﹰﺎ‪ ،‬ﻣ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﺝ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫‪ - ٧٩‬ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺌﻲ‪ ١٧٩‬ﻳ ‪‬‬
‫ﺨ ِﺮ ‪‬‬

‫‪ - ١٧٨‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٥٦‬ﻭ ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ )ﺝ ‪ / ١‬ﺹ ‪( ٥٥‬‬

‫‪٦٤‬‬
‫ﺡ‪ :‬ﺭﻭﻳﻨﺎ ﻋﻨﻪ ﺃﻱ‪ :‬ﻋﻦ‬
‫ﺴﻨ ِﻦ ﻓﻴﻬﺎ ﻏ ‪‬ﲑ ﺍﳊﺴﻦ ‪ .‬ﻗﺎ ﹶﻝ ﺍﺑ ‪‬ﻦ ﺍﻟﺼﻼ ِ‬
‫ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺑﻴﺎ ﹲﻥ ﻟﻜﻮ ِﻥ ﺍﻟ ‪‬‬
‫ﺏ ﺃﺻ ‪‬ﺢ ﻣﺎ ﻋ ‪‬ﺮﹶﻓ ‪‬ﻪ ﰲ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ‬ ‫ﺃﰊ ﺩﺍﻭ ‪‬ﺩ ﻣﺎ ﻣﻌﻨﺎ ‪‬ﻩ ﺃ‪‬ﻧ ‪‬ﻪ ﻳﺬﻛ ‪‬ﺮ ﰲ ﻛ ﱢﻞ ﺑﺎ ٍ‬
‫ﺏ ﻏ ‪‬ﲑ ‪‬ﻩ؛ ﻷ‪‬ﻧ ‪‬ﻪ ﺃﻗﻮﻯ‬
‫ﻒ ﺇﺫﺍ ﱂ ﳚ ‪‬ﺪ ﰲ ﺍﻟﺒﺎ ِ‬ ‫ﺝ ﺍﻹﺳﻨﺎ ‪‬ﺩ ﺍﻟﻀﻌﻴ ‪‬‬ ‫ﺍﷲ ﺍﺑ ‪‬ﻦ ﻣﻨﺪﻩ ﻋﻨﻪ‪ :‬ﺇ‪‬ﻧ ‪‬ﻪ ﳜﺮ ‪‬‬
‫ﻱ ﲟﺼ ‪‬ﺮ ﻳﻘﻮﻝ‪:‬‬ ‫ﻋﻨ ‪‬ﺪ ‪‬ﻩ ﻣﻦ ﺭﺃﻱ ﺍﻟﺮﺟﺎ ِﻝ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﺑ ‪‬ﻦ ﻣﻨﺪﻩ‪ :‬ﺇ‪‬ﻧ ‪‬ﻪ ﲰ ‪‬ﻊ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﺳﻌ ٍﺪ ﺍﻟﺒﺎﻭﺭﺩ ‪‬‬
‫ﻲ ﺃ ﹾﻥ ﳜﺮ ‪‬‬
‫ﺝ ﻋﻦ ﻛ ﱢﻞ ﻣ ‪‬ﻦ ﱂ ﻳ‪‬ﺠ ‪‬ﻤ ‪‬ﻊ ﻋﻠﻰ ﺗﺮﻛ ِﻪ ‪.‬‬ ‫ﺐ ﺃﰊ ﻋﺒ ِﺪ ﺍﻟﺮﲪ ِﻦ ﺍﻟﻨ‪‬ﺴﺎﺋ ‪‬‬
‫ﻛﺎ ﹶﻥ ﻣﻦ ﻣﺬﻫ ِ‬
‫ﺐ ﻣﺘ‪‬ﺴ ‪‬ﻊ ( ‪،‬ﺧ ‪‬ﱪ ﳌﺒﺘﺪﺃ‬
‫ﻒ ‪ .‬ﻭﻗﻮﹸﻟ ‪‬ﻪ‪ ) :‬ﻣﺬﻫ ‪‬‬ ‫ﻒ ( ﺃﻱ‪ :‬ﻭﻳﺮﻭِﻱ ﺍﻟﻀﻌﻴ ‪‬‬ ‫ﻓﻘﻮﹸﻟ ‪‬ﻪ‪) :‬ﻭﺍﻟﻀﻌﻴ ‪‬‬
‫ﻑ ‪،‬ﻭ ‪‬ﺣﻜﹶﻰ ﺍﺑﻦ ‪‬ﻣﻨ‪‬ﺪﻩ ﺃﻧ‪‬ﻪ ﲰ ‪‬ﻊ ﻣ‪‬ﺤﻤ‪‬ﺪ ﺑﻦ ﺳﻌﺪ ﺍﻟﺒﺎﻭﺭﺩﻱ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﻣﻦ ﻣﺬﻫﺐ‬ ‫ﳏﺬﻭ ٍ‬
‫ﺍﻟﻨ‪‬ﺴﺎﺋﻲ ﺃﻥ ﻳ‪‬ﺨﺮ‪‬ﺝ ﻋﻦ ﻛ ﱢﻞ ﻣﻦ ﱂ ‪‬ﻳﺠ‪‬ﻤﻊ ﻋﻠﻰ ‪‬ﺗﺮ‪‬ﻛﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﺪﻩ‪ :‬ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺩﺍﻭﺩ ﻳﺄﺧﺬ ﻣﺄﺧﺬﻩ‪ ،‬ﻭﻳ‪‬ﺨﺮ‪‬ﺝ ﺍﻹﺳﻨﺎﺩ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﱂ ﳚﺪ ﰲ‬
‫ﺍﻟﺒﺎﺏ ﻏﲑﻩ‪ ،‬ﻷﻧ‪‬ﻪ ﺃﻗﻮﻯ ﻋﻨﺪﻩ ﻣﻦ ﺭﺃﻯ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻱ‬
‫ﺐ ﺇﻟﻴﻪ ﻣﻦ ﺭﺃ ِ‬
‫ﻭﻫﺬﺍ ﺃﻳﻀ‪‬ﺎ ﺭﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻗﺎﻝ‪ :‬ﺇ ﱠﻥ ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ﺃﺣ ‪‬‬
‫‪١٨٠‬‬
‫ﺍﻟﺮ‪‬ﺟﺎﻝ‪ ،‬ﻷﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻌﺪﻝ ﺇﱃ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺇ ﱠﻻ ﺑﻌﺪ ﻋﺪﻡ ﺍﻟﻨﺺ‪.‬‬
‫‪١٨١‬‬
‫ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﻭﺍﺑﻦ ﺣﺰﻡ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫‪١٨٢‬‬
‫ﺐ ﻋﺎﻣﺔ ﺍﻷﺋﻤﺔ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﺑﻞ ﻫﻮ ﻣﺬﻫ ‪‬‬
‫ﻓﻤﺎ ﻣﻦ ﺇﻣﺎ ٍﻡ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺣﱴ ﺍﻟﺬﻳﻦ ﺍﻧﻘﺮﺿﺖ ﻣﺬﺍﻫﺒﻬﻢ ﺇﻻ ﻭﻗﺪ ﺃﺧﺬ ﺑﺎﳊﺪﻳﺚ‬
‫ﺏ ﻣﻦ ﺣﺪﻳﺚ ﻣﻘﺒﻮ ٍﻝ‪،‬ﻭﱂ ﻳﻜﻦ ﻓﻴﻪ ﺳﻮﺍ ‪‬ﻩ‪،‬ﺃﻭ ﺗﻠﻘﺘﻪ‬
‫ﺍﻟﻀﻌﻴﻒ ﰲ ﺍﻷﺣﻜﺎﻡ‪،‬ﺇﺫﺍ ﺧﻼ ﺍﻟﺒﺎ ‪‬‬
‫ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪.،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﻗﺒﻞ ﻗﻠﻴﻞ ‪.‬‬

‫‪ - ١٧٩‬ﹶﻗ ‪‬‬
‫ﺼ ‪‬ﺪ ﺍﻟﻨ‪‬ﺴﺎﺋﻲ ﻭﺇﳕﺎ ﻗﺎﻝ ‪)) :‬ﺍﻟﻨﺴﺌﻲ ( ( ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ ‪.‬‬
‫‪ - ١٨٠‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٢‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤـﺪﻳﺚ ﻟﻠﻘـﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٢١٤‬‬
‫ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٧٢‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨـﻮﺍﻭﻱ‪)-‬ﺝ ‪ / ١‬ﺹ‬
‫‪ ( ١١٢‬ﻭ ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪( ٢٩٢‬‬
‫‪ - ١٨١‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ٣٤٧/٨‬ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪ ١١٤-١٢٢/٧‬ﻭﺍﶈﻠﻰ ‪١٤٨-١٤٧/٤‬‬
‫‪- ١٨٢‬ﺍﻧﻈﺮ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ‪٣٣-٣١/١‬ﻭ‪ ٧٧‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪٩٠/٥‬‬

‫‪٦٥‬‬
‫ﻭﻗﺪ ﺃﺧﺬ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﲝﺪﻳﺚ ) ﺍﻟﻨﺎﺱ ﺃﻛﻔﺎﺀ ( ﻣﻊ ﺃﻧﻪ ﻣﻨﻜﺮ‪،‬ﻭﺣﻜﻢ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‬
‫‪١٨٣‬‬
‫ﺑﻮﺿﻌﻪ‬
‫ﻭﺃﺧﺬ ﲝﺪﻳﺚ ﺣﻜﻴﻢ ﺑﻦ ﺟﺒﲑ ﻓﻴﻤﻦ ﲢ ﱡﻞ ﻟﻪ ﺍﻟﺼﺪﻗﺔ‪ ١٨٤‬ﻣﻊ ﺃﻧﻪ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ "‬
‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﰲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ١٦٢٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ( ٢٦٠٤‬ﻭﺍﺑﻦ ﻣﺎﺟـﺔ )‪( ١٩١٣‬‬
‫ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ)ﺝ ‪ / ٣‬ﺹ ‪ ( ١٠٥٣٣) ( ١٨٠‬ﻭﺃﲪـﺪ )‪ ٣٧٤٧‬ﻭ‪( ٤٢٩٣‬‬
‫ﺤﻤ‪ِ ‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻛﻠﻬﻢ ﻣﻦ ﻃﺮﻳﻖ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ِﻜﻴ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ٍﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬
‫ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ‪:‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » : - -‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﺄ ﹶﻝ ‪‬ﻭﹶﻟ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻐﻨِﻴ ِﻪ ﺟ‪‬ﺎ َﺀ ‪‬‬
‫ﺡ ‪ -‬ﻓِﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ «‪ .‬ﹶﻓﻘِﻴ ﹶﻞ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻣ‪‬ـﺎ‬ ‫ﺵ ‪ -‬ﹶﺃ ‪‬ﻭ ﹸﻛﺪ‪‬ﻭ ‪‬‬ ‫ﺵ ‪ -‬ﹶﺃ ‪‬ﻭ ‪‬ﺧﺪ‪‬ﻭ ‪‬‬ ‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﺧﻤ‪‬ﻮ ‪‬‬
‫ﺤﻴ‪‬ﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ‬ ‫ﺐ «‪ .‬ﻗﹶﺎ ﹶﻝ ‪:‬ﻳ ‪‬‬ ‫ﺍﹾﻟ ِﻐﻨ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ‪ »:‬ﺧ ‪‬ﻤﺴ‪‬ﻮ ﹶﻥ ِﺩ ‪‬ﺭ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﻗِﻴ ‪‬ﻤ‪‬ﺘﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬
‫ﺴ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ِﺣ ﹾﻔﻈِﻰ ﹶﺃ ﱠﻥ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﹶﻻ ‪‬ﻳ ‪‬ﺮﻭِﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣﻜِﻴ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ٍﺮ ﹶﻓﻘﹶـﺎ ﹶﻝ ‪:‬ﺳ‪‬ـ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ﹶﻓﻘﹶـ ‪‬ﺪ‬ ‫‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ِﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ‪.‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺯ‪‬ﺑ‪‬ﻴﺪ‪ ‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺤﻴ‪‬ﻰ‬
‫ﺻ ٍﻞ ﺍﹾﻟﻜﹸﻮِﻓ ‪‬ﻲ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻭﰲ ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ)‪ ( ١٩١٣‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻦ ﻭ‪‬ﺍ ِ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ‬ ‫‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺣ‪ ‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺣﻜِﻴ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ٍﺮ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﷲ ‪ ،‬ﹶﺃ ﹼﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﺄ ﹶﻝ ‪‬ﻭﹶﻟ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻐﻨِﻴ ِﻪ ﺟ‪‬ﺎ َﺀ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬ ‫‪‬ﻳﺰِﻳﺪ‪ ، ‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﷲ ‪ ،‬ﻭﻣ‪‬ـﺎ ِﻏﻨ‪‬ـﺎ ‪‬ﻩ ؟ ﻗﹶـﺎ ﹶﻝ ‪:‬‬ ‫ﺡ ‪ ،‬ﻗِﻴ ﹶﻞ ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺵ ﹶﺃ ‪‬ﻭ ﹸﻛﺪ‪‬ﻭ ‪‬‬ ‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻭ‪‬ﻓِﻲ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ‪‬ﺧﺪ‪‬ﻭ ‪‬‬
‫ﺖ ﹶﺃ ﱠﻥ ﺷ‪‬ـ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﹶﻻ‬ ‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪ :‬ﹶﻓ ‪‬ﻌِﻠﻤ‪‬ـ ‪‬‬ ‫ﺐ‪ .‬ﻗﹶﺎ ﹶﻝ ‪:‬ﻳ ‪‬‬‫‪‬ﺧ ‪‬ﻤﺴ‪‬ﻮ ﹶﻥ ِﺩ ‪‬ﺭ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﻋ ‪‬ﺪﹸﻟﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻴ ِﻪ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺯ‪‬ﺑ‪‬ﻴ ٍﺪ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﻳ ‪‬ﺮﺿِﻲ ‪‬ﺣﻜِﻴ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ‪‬ﺒ‪‬ﻴ ٍﺮ ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﷲ ‪ ،‬ﻭ ‪‬ﺣﻜِﻴ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒﻴ‪‬ـ ٍﺮ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪ ،‬ﻋﻦ‪ ‬ﹶﺃﺑِﻴ ِﻪ ‪‬ﻫ ﹶﻜﺬﹶﺍ ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﷲ‪.‬‬
‫ﺚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬‫ﺤﺪِﻳ ﹶ‬ ‫ﺴِﻨ ‪‬ﺪ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬‫ﺚ ‪ ،‬ﻭ ‪‬ﺯ‪‬ﺑ‪‬ﻴ ‪‬ﺪ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﻒ ﺍﹾﻟ ‪‬‬‫ﺿﻌِﻴ ‪‬‬ ‫‪‬ﺭ ‪‬ﺟ ﹲﻞ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟﻜﹸﻮﹶﻓ ِﺔ ‪‬‬

‫‪ - ١٨٣‬ﻣﺴﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ )‪ ( ٢٣٦‬ﻭﻣﻌﺠﻢ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ )‪ ( ١٩٧٢‬ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ‬
‫‪ / ٦‬ﺹ ‪ ( ٩٠‬ﻭﺍﻟﺪﺭﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ ‪ / ٢‬ﺹ ‪ ( ٦٢‬ﻭﺗﱰﻳﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﺮﻓﻮﻋﺔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪١٧‬‬
‫( ﻭﺍﻟﻌﻠﻞ ﺍﳌﺘﻨﺎﻫﻴﺔ )‪ ( ١٠١٨‬ﻭ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ٧‬ﺹ ‪ ( ٥٨٣‬ﻭﺳﻨﺪﻩ ﻭﺍﻩ‬
‫‪ - ١٨٤‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٦٩٣‬ﻭﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺍﺑﻦ ﺣﻨﺒـﻞ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٢٨‬ﻭﻓﻘـﻪ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ -‬ﺣﻨﺒﻠﻲ )ﺝ ‪ / ١‬ﺹ ‪ ( ٣٧٦‬ﻭﺍﻟﻌﺪﺓ ﺷﺮﺡ ﺍﻟﻌﻤﺪﺓ )ﺝ ‪ / ١‬ﺹ ‪( ١٤٢‬‬

‫‪٦٦‬‬
‫ﻭﰲ ﻋﻠﻞ ﺍﻟﺪﺍﺭﻗﻄﲏ)‪ ( ٨٢٩‬ﻭﺳﺌﻞ ﻋﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺍﺑﻦ ﻣـﺴﻌﻮﺩ‬
‫ﻋﻦ ﺍﻟﻨﱯ  ﻣﻦ ﺳﺄﻝ ﻭﻟﻪ ﻣﺎ ﻳﻐﻨﻴﻪ ﺟﺎﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﰲ ﻭﺟﻬﻪ ﻛﺪﻭﺡ ﺃﻭ ﲬﻮﺵ "‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺮﻭﻳﻪ ﺣﻜﻴﻢ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺃﺑﻴﻪ ﺣﺪﺙ ﺑﻪ ﻋﻨﻪ‬
‫ﺍﻟﺜﻮﺭﻱ ﻭﺷﺮﻳﻚ ﻭﺇﺳﺮﺍﺋﻴﻞ ﻭﲪﺎﺩ ﺑﻦ ﺷﻌﻴﺐ ﻭﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﺍﻟﻘﺮﻗﺴﺎﱐ ﻋـﻦ‬
‫ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﻭﻭﻫـﻢ‬
‫ﰲ ﻗﻮﻟﻪ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭﺇﳕﺎ ﺭﻭﺍﻩ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻦ ﺣﻜﻴﻢ ﺑﻦ ﺟﺒﲑ‪ ،‬ﻭﺭﻭﺍﻩ ﺷﻌﺒﺔ ﻋـﻦ‬
‫ﺣﻜﻴﻢ ﺑﻦ ﺟﺒﲑ ﺃﻳﻀﺎ ﺣﺪﺙ ﺑﻪ ﻋﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ﻭﳛﲕ ﺍﻟﻘﻄـﺎﻥ ﻭﺭﻭﺍﻩ ﺯﺑﻴـﺪ‬
‫ﻭﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳌﻌﺘﻤﺮ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﱂ ﳚﺎﻭﺯ ﺍﺑﻨﻪ ﳏﻤﺪﺍ ﻭﻗﻮﳍﻤﺎ ﺃﻭﱃ‬
‫ﺑﺎﻟﺼﻮﺍﺏ‪".‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺫﻛﺮﻩ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪ ( ٤٩٩‬ﻭﺫﻛﺮ " ﻓﻘﺎﻝ ﺭﺟﻞ ﻟـﺴﻔﻴﺎﻥ ‪:‬‬
‫ﺇﻥ ﺷﻌﺒﺔ ﻻ ﳛﺪﺙ ﻋﻦ ﺣﻜﻴﻢ ﺑﻦ ﺟﺒﲑ ‪ ،‬ﻓﻘﺎﻝ ﺳﻔﻴﺎﻥ ‪ :‬ﻗﺪ ﺣﺪﺛﻨﺎﻩ ﺯﺑﻴﺪ ﻋﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ " ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﺣﻜﻴﻢ ﺑﻦ ﺟﺒﲑ ﺿﻌﻴﻒ ‪ ،‬ﻟﻜﻦ ﻣﺘﺎﺑﻌﺔ ﺯﺑﻴﺪ ﻭﻫﻮ ﺍﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﻜـﻮﰲ ﺗﻘـﻮﻱ‬
‫ﺍﳊﺪﻳﺚ ‪،‬ﻓﺈﻧﻪ ﺛﻘﺔ ﺛﺒﺖ ‪ ،‬ﻭ ﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﺓ ﺛﻘﺎﺕ ‪ ،‬ﻓﺎﻹﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻣﻦ ﻃﺮﻳـﻖ‬
‫ﺯﺑﻴﺪ ‪.‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ " ﺣﺪﻳﺚ ﺣﺴﻦ " ‪.‬‬
‫ﺖ )ﻋﻠﻲ ( ‪ :‬ﱂ ﻳﺼ ‪‬ﺢ ﻭﺻﻠﻪ ﻣﻦ ﻃﺮﻳﻖ ﺯﺑﻴﺪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻏﲑﻩ ‪ ،‬ﻓﻜﻴـﻒ‬
‫ﻗﻠ ‪‬‬
‫ﳛﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺼﺤﺔ ؟!‪.‬‬
‫ﻭﺣﻜﻴﻢ ﺑﻦ ﺟﺒﲑ ‪ ،‬ﺿﻌﻔﻪ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﻪ ﻭﺃﺑﻮ ﺣﺎﰎ‬
‫ﺍﻟﺮﺍﺯﻱ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،‬ﻣﺘﺮﻭﻙ ‪ .‬ﻭﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺷﻌﺒﺔ ﺗﺮﻛﻪ ﻣﻦ ﺃﺟﻞ‬
‫‪١٨٥‬‬
‫ﺣﺪﻳﺚ ﺍﻟﺼﺪﻗﺔ ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ ﻭﺍﻟﺬﻱ ﻳﺪﻋﻲ ﺍﻷﻟﺒﺎﱐ ﺻﺤﺘﻪ !‬

‫‪ - ١٨٥‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍ‪‬ﺮﻭﺣﲔ )‪ ( ٢٤٦ / ١‬ﻭﺍﺑﻦ ﻋﺪﻱ ﰲ ﺍﻟﻜﺎﻣﻞ )‪ ( ٦٣٦ / ٢‬ﰲ ﺗﺮﲨﺘﻪ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ‬
‫ﻣﻨﻜﺮﺍﺗﻪ ‪ .‬ﻭﱂ ﺗﺼﺢ ﻣﺘﺎﺑﻌﺘﻪ ﳊﻜﻴﻢ ‪ ،‬ﻭﻟﺬﻟﻚ ﺿﻌﻒ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻷﺋﻤﺔ ﻣﻨﻬﻢ ﺍﻟﻨﺴﺎﺋﻲ )‪ ، ( ٩٧ / ٥‬ﻭﺃﺑﻮ ﺣـﺎﰎ‬
‫ﺍﻟﺮﺍﺯﻱ )ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ، ( ٢٠١ / ٢ / ١‬ﻭﺍﳋﻄﺎﰊ ﰲ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ )‪ ، ( ٢٢٦ / ٢‬ﻭﺃﻃﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ ﰲ‬
‫ﺑﻴﺎﻥ ﺿﻌﻔﻪ ﰲ ﺍﺧﺘﺼﺎﺭ ﺍﻟﺴﻨﻦ )‪ . ( ٢٢٧ - ٢٢٦ / ٢‬ﻭﺍﻧﻈﺮ ﺗﻨﻘﻴﺢ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻌﻠﻴـﻖ ﻻﺑـﻦ ﻋﺒـﺪ‬
‫ﺍﳍﺎﺩﻱ‪)-‬ﺝ ‪ / ٢‬ﺹ ‪( ١٨٣‬‬

‫‪٦٧‬‬
‫ﺠ ِﺪ ( ﻭﻫﻮ‬
‫ﺴِ‬‫ﺠ ِﺪ ِﺇ ﱠﻻ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴِ‬‫ﻼ ﹶﺓ ِﻟﺠ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻﹶ‬‫ﻭﺃﺧﺬ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻛﺬﻟﻚ ﲝﺪﻳﺚ ) ﹶﻻ ‪‬‬
‫‪١٨٦‬‬
‫ﺿﻌﻴﻒ ﺟﺪ‪‬ﺍ ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺍﳌﻮﺿﻮﻋﺎﺕ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﺣﺪﻳﺚ ﻣﻘﺒﻮ ﹲﻝ‪،‬ﻭﱂ ﻳﻮﺟﺪ ﰲ ﺍﻟﺒﺎﺏ ﺇﻻ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪،‬ﻓﻘﺪ‬
‫ﺫﻫﺐ ﻋﺪ ‪‬ﺩ ﻣﻦ ﺍﻷﺋﻤﺔ ﺇﱃ ﺍﻷﺧﺬ ﺑﻪ ﻣﻦ ﺑﺎﺏ ﺍﻻﻧﻜﻔﺎﻑ ﻭﺍﻻﺣﺘﻴﺎﻁ ‪.‬‬
‫ﻭﻗﺪ ﻧﻘﻞ ﺍﻹﻣﺎﻡ ﺍﳌﺎﻭﺭﺩﻱ ﻭﻏﲑﻩ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪،‬ﺃﻧﻪ ﻳﺄﺧﺬ ﺑﺎﳌﺮﺳﻞ ﺇﺫﺍ ﱂ‬
‫‪١٨٧‬‬
‫ﻳﻮﺟﺪ ﺩﻻﻟ ﹲﺔ ﺳﻮﺍ ‪‬ﻩ‪،‬ﺇﺫﺍ ﺩ ﱠﻝ ﻋﻠﻰ ﳏﻈﻮ ٍﺭ‪،‬ﺍﺣﺘﻴﺎﻃﹰﺎ‪،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺭﲪﻪ ﺍﷲ ‪.‬‬
‫ﺏ ﺍﻟﺘﱰﻩ ﻋﻨﻪ‪،‬ﻛﻤﺎ‬
‫ﻭﻛﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﺑﻜﺮﺍﻫﺔ ﺑﻌﺾ ﺍﻟﺒﻴﻮﻉ ﺃﻭ ﺍﻷﻧﻜﺤﺔ‪،‬ﻓﺎﻻﺳﺘﺤﺒﺎ ‪‬‬
‫‪١٨٨‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ‪،‬ﻭﻟﻜﻦ ﻻ ﳚﺐ ‪.‬‬
‫ــــــــــــــــ‬

‫‪ - ١٨٦‬ﺍﻧﻈﺮ ‪ :‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪)-‬ﺝ ‪ / ١٣‬ﺹ ‪ ( ٣٦٣‬ﻭﺍﻟﺪﺭﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪-‬‬
‫)ﺝ ‪ / ٢‬ﺹ ‪ ( ٢٩٢‬ﻭﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻓﻌﻲ ﺍﻟﻜﺒﲑ‪)-‬ﺝ ‪ / ٢‬ﺹ ‪ ( ١٣٦‬ﻭﺍﻟﻶﱄ ﺍﳌﺼﻨﻮﻋﺔ‪-‬‬
‫)ﺝ ‪ / ٢‬ﺹ ‪ ( ١٤‬ﻭﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﻟﻠﺴﺨﺎﻭﻱ‪)-‬ﺝ ‪ / ٢‬ﺹ ‪ ( ١٣٠٩) ( ١١٤‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣـﺔ‪-‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪ ( ١١١‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ‪)-‬ﺝ ‪ / ٣‬ﺹ ‪ ( ٩٣‬ﻭﺍﳌﻐﲏ‪)-‬ﺝ ‪ / ٣‬ﺹ ‪ ( ٤٠٩‬ﻭﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ ﺷﺮﺡ‬
‫ﺍﻟﺪﻟﻴﻞ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٧٩‬‬
‫‪ - ١٨٧‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪٨٠/١‬ﻭ‪١٤٢‬ﻭ‪ ١٤٣‬ﻭ‪ ٢٦٨‬ﻭﻧﻜﺖ ﺍﻟﺰﺭﻛﺸﻲ ‪ ٢،٣١٣‬ﻭﺣﺠﻴﺔ ﺍﳊﺪﻳﺚ ﺍﳌﺮﺳﻞ ﻋﻨـﺪ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻹﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﻣﻼ ﺧﺎﻃﺮ‬
‫‪ - ١٨٨‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺧﻄﻮﺭﺓ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻀﻌﻴﻒ ﺑﺎﳌﻮﺿﻮﻉ ﺹ ‪٧٠‬‬

‫‪٦٨‬‬
 ‫ﻒ‬
‫ﺣﻜﻢ ﺍﳊﺪﻳﺚ ُﺍﻟﻀﻌﻴ ِ‬
‫ﺇﺫﺍ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ‪،‬ﺃﻭ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‬

‫ﻟﻘﺪ ﺍﺗﻔ ‪‬ﻖ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﺟﺮﻯ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ‪،‬ﻭﻳﻜﻮﻥ ﻫﺬﺍ ﳑﺎ‬
‫ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ – ﻏﺎﻟﺒﹰﺎ‪ -‬ﻭﻻ ﻧﻌﻠﻢ ﳍﻢ ﳐﺎﻟﻔﹰﺎ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻘﺐ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻭ‬
‫ﻋﻨﺪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪،‬ﺃﻭ ﻋﻨﺪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪،‬ﻣﻊ ﺣﻜﻤﻪ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻒ‪،‬ﺳﻮﺍﺀ ﺑﺎﻻﺿﻄﺮﺍﺏ‪،‬ﺃﻭ ﺑﺎﻧﻘﻄﺎﻉ ﺍﻟﺴﻨﺪ‪،‬ﺃﻭ ﻟﻌﺪﻡ ﺻﺤﺔ ﺍﻟﺴﻨﺪ‪،‬ﺃﻭ ﻟﻀﻌﻒ ﺍﻟﺮﺍﻭﻱ‬‫ﺑﺎﻟﻀﻌ ِ‬
‫ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻨﺪﻩ ﺭﲪﻪ ﺍﷲ‪ :‬ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻪ‪،‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺃﺗﺒﺎﻉ‬
‫ﺍﻟﺘﺎﺑﻌﲔ‪،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﺃﻗﺮﺍ‪‬ﻢ ‪.‬‬
‫ﻭﻫﺬﻩ ﺃﻣﺜﻠﺔ ﻣﻦ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺃﺗﻴﺖ ‪‬ﺎ ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳍﺎﻣﺔ ﻭﺃﺫﻛﺮ ﺍﻟﺒﺎﺏ‬
‫ﻭﺭﻗﻤﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺭﻗﻤﻪ‪:‬‬
‫ﻀ ِﺮ‪( ٢٤) .‬‬
‫ﺤ‪‬‬
‫ﻼ‪‬ﺗ‪‬ﻴ ِﻦ ﻓِﻰ ﺍﹾﻟ ‪‬‬
‫ﺼﹶ‬‫ﺠ ‪‬ﻤ ِﻊ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫‪ - ٢٦‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﺍﹾﻟ ‪‬‬
‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﺘ ِﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‬
‫ﺼ ِﺮ ‪‬‬
‫ﻒ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺧﹶﻠ ٍ‬‫‪ - ١٨٨‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺳﹶﻠﻤ‪ ‬ﹶﺔ ‪‬ﻳ ‪‬‬
‫ﻼ‪‬ﺗ‪‬ﻴ ِﻦ‬
‫ﺼﹶ‬ ‫ﺱ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﺣ‪‬ﻨﺶٍ ‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻜ ِﺮ ‪‬ﻣ ﹶﺔ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺶ ‪‬ﻫﺬﹶﺍ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺑ‪‬ﻮ‬ ‫ﺏ ﺍﹾﻟ ﹶﻜﺒ‪‬ﺎِﺋ ِﺮ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻭ ‪‬ﺣ‪‬ﻨ ‪‬‬ ‫ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻋ ﹾﺬ ٍﺭ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃﺗ‪‬ﻰ ﺑ‪‬ﺎﺑ‪‬ﺎ ﻣِﻦ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ِ‬
‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‬
‫ﺚ ‪‬‬
‫ﺤﺪِﻳ ِ‬ ‫ﻒ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺿﻌِﻴ ‪‬‬ ‫ﺲ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬‬ ‫ﺴ‪‬ﻴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ﹶﻗ‪‬ﻴ ٍ‬ ‫‪‬ﻋِﻠ ‪‬ﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺣِﺒ ‪‬ﻰ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺣ ‪‬‬
‫ﺴ ﹶﻔ ِﺮ ﹶﺃ ‪‬ﻭ‬
‫ﻼ‪‬ﺗ‪‬ﻴ ِﻦ ِﺇ ﱠﻻ ﻓِﻰ ﺍﻟ ‪‬‬
‫ﺼﹶ‬‫ﺠ ‪‬ﻤ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ‪ .‬ﻭ‪‬ﺍﹾﻟﻌ‪ ‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﹾﻥ ﹶﻻ ﻳ‪ ‬‬
‫ِﺑ ‪‬ﻌ ‪‬ﺮﹶﻓ ﹶﺔ‪.‬‬
‫ﺴﺠ‪‬ﻮ ِﺩ‪( ٧٩) .‬‬
‫ﻉ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺴﺒِﻴ ِﺢ ﻓِﻰ ﺍﻟ ‪‬ﺮﻛﹸﻮ ِ‬
‫ﻭﰲ ‪ - ٨٢‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﺍﻟ‪‬ﺘ ‪‬‬

‫‪٦٩‬‬
‫ﻕ‬
‫ﺐ ‪‬ﻋ ‪‬ﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺲ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ِﺫﹾﺋ ٍ‬
‫ﺠ ٍﺮ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﻋِﻴﺴ‪‬ﻰ ﺑ‪ ‬ﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬
‫‪ - ٢٦٢‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ‪»:‬‬ ‫‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻬﺬﹶِﻟ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻮ ِﻥ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺕ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺗ ‪‬ﻢ ‪‬ﺭﻛﹸﻮ ‪‬ﻋ ‪‬ﻪ‬
‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬
‫ﻼ ﹶ‬ ‫ِﺇﺫﹶﺍ ‪‬ﺭ ﹶﻛ ‪‬ﻊ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻓِﻰ ‪‬ﺭﻛﹸﻮ ِﻋ ِﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻰ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ِﻢ ﹶﺛ ﹶ‬
‫ﺕ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺗ ‪‬ﻢ‬
‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﻼ ﹶ‬
‫ﺠ ‪‬ﺪ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻓِﻰ ‪‬ﺳﺠ‪‬ﻮ ِﺩ ِﻩ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻰ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ﹶﺛ ﹶ‬ ‫ﻚ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻩ‪ .‬ﻭِﺇﺫﹶﺍ ‪‬ﺳ ‪‬‬ ‫‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺏ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ﹶﺬ ‪‬ﻳ ﹶﻔ ﹶﺔ ‪‬ﻭ ‪‬ﻋ ﹾﻘ‪‬ﺒ ﹶﺔ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ‪.‬‬
‫ﻚ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻩ «‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻓِﻰ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫‪‬ﺳﺠ‪‬ﻮ ‪‬ﺩ ‪‬ﻩ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺼ ٍﻞ‪ .‬ﻋ ‪‬ﻮ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ﹶﻟ ‪‬ﻢ‬
‫ﺲ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ِﺑ ‪‬ﻤ‪‬ﺘ ِ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ‪.‬‬
‫‪‬ﻳ ﹾﻠ ‪‬ﻖ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺴﺠ‪‬ﻮ ِﺩ‬
‫ﻉ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺺ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻓِﻰ ﺍﻟ ‪‬ﺮﻛﹸﻮ ِ‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺃﹶ ﹾﻥ ﹶﻻ ‪‬ﻳ‪‬ﻨ ﹸﻘ ‪‬‬
‫ﺴ‪‬ﺘ ِ‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻳ ‪‬‬
‫ﺕ‪.‬‬
‫ﺴﺒِﻴﺤ‪‬ﺎ ٍ‬
‫ﺙ ‪‬ﺗ ‪‬‬
‫ﻼ ِ‬
‫ﻣِﻦ ﹶﺛ ﹶ‬
‫ﺾ ﻓِﻰ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﻧ‪‬ﺎ ِﺳﻴ‪‬ﺎ‪( ١٥٣) .‬‬
‫ﻭﰲ ‪ - ١٥٧‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀَ ﻓِﻰ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ‬
‫ﺸ‪‬ﻴ ‪‬ﻢ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ﹶﻟ‪‬ﻴﻠﹶﻰ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫‪ - ٣٦٥‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻨِﻴ ٍﻊ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻫ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﺢ ِﺑ ِﻪ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬ﺢ ِﺑ ِﻬ ‪‬ﻢ ﹶﻓﹶﻠﻤ‪‬ﺎ‬ ‫ﺾ ﻓِﻰ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﹶﻓ ‪‬‬ ‫ﺻﻠﱠﻰ ِﺑﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ﹸﺓ ‪‬ﺑ ‪‬ﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﹶﻓ‪‬ﻨ ‪‬ﻬ ‪‬‬‫ﻗﹶﺎ ﹶﻝ‪ :‬‬
‫ﺲ ﹸﺛ ‪‬ﻢ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‬ ‫ﺴ ‪‬ﻬ ِﻮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺟ‪‬ﺎِﻟ ‪‬‬ ‫ﺠ ‪‬ﺪ‪‬ﺗ ِﻰ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﺳ ‪‬‬‫ﻼِﺗ ِﻪ ‪‬ﺳﱠﻠ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ‪‬ﺳ ‪‬‬ ‫ﺻﹶ‬‫ﺻﻠﱠﻰ ‪‬ﺑ ِﻘ‪‬ﻴ ﹶﺔ ‪‬‬
‫‪‬‬
‫ﺏ ﻋ‪ ‬ﻦ ‪‬ﻋ ﹾﻘ‪‬ﺒ ﹶﺔ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ٍﺪ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‬ ‫‪ - -‬ﹶﻓ ‪‬ﻌ ﹶﻞ ِﺑ ِﻬ ‪‬ﻢ ِﻣﹾﺜ ﹶﻞ ﺍﱠﻟﺬِﻯ ﹶﻓ ‪‬ﻌ ﹶﻞ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻓِﻰ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﻯ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻭ ‪‬ﺟ ٍﻪ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ِﺓ‬ ‫ﺚ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ِﺓ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺤ‪‬ﻴ‪‬ﻨ ﹶﺔ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﺍ‪‬ﺑ ِﻦ ‪‬ﺑ ‪‬‬
‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻓِﻰ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﹶﻟ‪‬ﻴﻠﹶﻰ ﻣِﻦ ِﻗ‪‬ﺒ ِﻞ ِﺣ ﹾﻔ ِﻈ ِﻪ‪.‬‬
‫‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻜﱠﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ﹶﻟ‪‬ﻴﻠﹶﻰ ‪‬ﻫ ‪‬ﻮ‬
‫ﺚ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﹶﻟ‪‬ﻴﻠﹶﻰ‪ .‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺻﺤِﻴ ‪‬ﺢ ‪‬ﺣﺪِﻳِﺜ ِﻪ ﻣِﻦ ‪‬ﺳﻘِﻴ ِﻤ ِﻪ ‪‬ﻭ ﹸﻛ ﱡﻞ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ِﻣﹾﺜ ﹶﻞ‬ ‫ﻕ ‪‬ﻭ ﹶﻻ ﹶﺃ ‪‬ﺭﻭِﻯ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ َﻷ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﺪﺭِﻯ ‪‬‬ ‫ﺻﺪ‪‬ﻭ ‪‬‬ ‫‪‬‬
‫ﺚ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻭ ‪‬ﺟ ٍﻪ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ِﺓ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﻼ ﹶﺃ ‪‬ﺭﻭِﻯ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬ ‫‪‬ﻫﺬﹶﺍ ﹶﻓ ﹶ‬
‫ﺲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﺣ‪‬ﺎ ِﺯ ٍﻡ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ِﺓ ‪‬ﺑ ِﻦ‬ ‫‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ِﺓ ‪‬ﺑ ِﻦ ‪‬ﺷ‪‬ﺒ‪‬ﻴ ٍﻞ ‪‬ﻋ ‪‬ﻦ ﹶﻗ‪‬ﻴ ِ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‬ ‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌﻠﹾ ِﻢ ‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺠ ‪‬ﻌ ِﻔ ‪‬ﻰ ﹶﻗ ‪‬ﺪ ‪‬‬
‫‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ‪ .‬ﻭﺟ‪‬ﺎِﺑ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﻯ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫﻤ‪‬ﺎ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟﻌِ ﹾﻠ ِﻢ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ِﺇﺫﹶﺍ ﻗﹶﺎ ‪‬ﻡ ﻓِﻰ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‬ ‫‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﻬ ِﺪ ‪‬‬
‫ﺴﻠِﻴ ِﻢ ‪‬ﻭﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭﺃﹶﻯ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‬
‫ﺠ ‪‬ﺪ‪‬ﺗ‪‬ﻴ ِﻦ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭﺃﹶﻯ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﺳ ‪‬‬
‫ﻼِﺗ ِﻪ ‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﺻﹶ‬‫‪‬ﻣﻀ‪‬ﻰ ﻓِﻰ ‪‬‬

‫‪٧٠‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ‬
‫ﻯ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺻ ‪‬ﺢ ِﻟﻤ‪‬ﺎ ‪‬ﺭﻭ‪‬ﻯ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺤﺪِﻳﹸﺜ ‪‬ﻪ ﹶﺃ ‪‬‬
‫ﺴﻠِﻴ ِﻢ ﹶﻓ ‪‬‬
‫ﺴﻠِﻴ ِﻢ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭﺃﹶﻯ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺤ‪‬ﻴ‪‬ﻨ ﹶﺔ‪.‬‬
‫ﺝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍ‪‬ﺑ ِﻦ ‪‬ﺑ ‪‬‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮﺣ‪ ‬ﻤ ِﻦ ﺍ َﻷ ‪‬ﻋ ‪‬ﺮ ِ‬
‫ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬‬
‫‪ - ١٥٨‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ِﻣ ﹾﻘﺪ‪‬ﺍ ِﺭ ﺍﹾﻟ ﹸﻘﻌ‪‬ﻮ ِﺩ ﻓِﻰ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﺍﻷُﻭﹶﻟ‪‬ﻴ‪‬ﻴ ِﻦ‪( ١٥٤) .‬‬
‫ﺴ ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ‬
‫ﻼ ﹶﻥ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪ -‬ﻫ ‪‬ﻮ ﺍﻟ ﱠﻄﻴ‪‬ﺎِﻟ ِ‬
‫ﺤﻤ‪‬ﻮ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ﹶﻏ‪‬ﻴ ﹶ‬
‫‪ - ٣٦٧‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‬‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ‪‬ﻳ ‪‬‬
‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻒ‪.‬‬‫ﺿ ِ‬ ‫ﺲ ﻓِﻰ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﺍﻷُﻭﹶﻟ‪‬ﻴ‪‬ﻴ ِﻦ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ - -‬ﺇﺫﹶﺍ ‪‬ﺟﹶﻠ ‪‬‬
‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﹶﻓﻴﻘﻮﻝ‪ :‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ ﹸﺛ ‪‬ﻢ ‪‬ﺣ ‪‬ﺮ ‪‬ﻙ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪‬ﺷ ﹶﻔ‪‬ﺘ‪‬ﻴ ِﻪ ِﺑ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻣِﻦ ﹶﺃﺑِﻴ ِﻪ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ‬ ‫ﺴ ‪‬ﻦ ِﺇ ﱠﻻ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺚ ‪‬ﺣ ‪‬‬ ‫ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺨﺘ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳﻄِﻴ ﹶﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺍﹾﻟ ﹸﻘﻌ‪‬ﻮ ‪‬ﺩ ﻓِﻰ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﺍﻷُﻭﹶﻟ‪‬ﻴ‪‬ﻴ ِﻦ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ‬
‫ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻬ ِﺪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪.‬‬‫ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪.‬‬
‫ﻯ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻬ ِﻮ‪ .‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺠ ‪‬ﺪﺗ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻬ ِﺪ ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺳ ‪‬‬
‫‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ِﺇ ﹾﻥ ﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶﻄ ِﺮ‪( ١٨٧) .‬‬
‫ﻼ ِﺓ ‪‬ﻋﻠﹶﻰ ﺍﻟﺪ‪‬ﺍ‪‬ﺑ ِﺔ ﻓِﻰ ﺍﻟ ﱢﻄ ِ‬
‫ﺼﹶ‬‫‪ - ١٩١‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﺍﻟ ‪‬‬
‫ﺨ ‪‬ﻰ ﹶﻻ‬ ‫ﺡ ﺍﹾﻟ‪‬ﺒ ﹾﻠ ِ‬ ‫ﺐ ‪‬ﺗ ﹶﻔ ‪‬ﺮ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬ﺮﻣ‪‬ﺎ ِ‬
‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫)‪ ( ٤١٣‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ‬ ‫ﻚ ‪‬ﺭ ِﻭ ‪‬‬ ‫ﻑ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﺣﺪِﻳِﺜ ِﻪ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻭ‪‬ﺍ ِﺣ ٍﺪ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‪ .‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ﺩ‪‬ﺍ‪‬ﺑِﺘ ِﻪ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻭِﺑ ِﻪ‬
‫ﺻﻠﱠﻰ ﻓِﻰ ﻣ‪‬ﺎ ٍﺀ ‪‬ﻭ ِﻃ ٍ‬‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﹶﺃ‪‬ﻧ ِ‬
‫ﻕ‪.‬‬
‫ﻳﻘﻮﻝ‪ :‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺐ‪( ٢٤٩) .‬‬
‫‪ - ٢٥٤‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﺍ ‪‬ﺳِﺘ ﹾﻘﺒ‪‬ﺎ ِﻝ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ ِﺇﺫﹶﺍ ‪‬ﺧ ﹶﻄ ‪‬‬
‫ﻀ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﻋ ِﻄ‪‬ﻴ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻨﺼ‪‬ﻮ ٍﺭ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺏ ﺍﹾﻟﻜﹸﻮِﻓ ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫‪ - ٥١١‬ﺣ ‪‬ﺪﺛﹶﻨ‪‬ﺎ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ - -‬ﺇﺫﹶﺍ‬ ‫‪‬ﻋ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ﹾﻠ ﹶﻘ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺏ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‬ ‫ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤِﻨ‪‬ﺒ ِﺮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ِﺑ ‪‬ﻮﺟ‪‬ﻮ ِﻫﻨ‪‬ﺎ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻭﻓِﻰ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ‬‫ﻀ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﻋ ِﻄ‪‬ﻴ ﹶﺔ‪ .‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺚ ‪‬ﻣ ‪‬‬ ‫ﺚ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮ ٍﺭ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬ ‫‪‬ﻭ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺻﺤ‪‬ﺎِﺑﻨ‪‬ﺎ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ‬ ‫ﺚ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬‬‫ﺤﺪِﻳ ِ‬ ‫ﺐ ﺍﹾﻟ ‪‬‬ ‫ﻒ ﺫﹶﺍ ِﻫ ‪‬‬‫ﺿﻌِﻴ ‪‬‬ ‫ﻀ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﻋ ِﻄ‪‬ﻴ ﹶﺔ ‪‬‬ ‫ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺐ‪ .‬ﻭ ‪‬ﻫ ‪‬ﻮ‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍ ‪‬ﺳِﺘ ﹾﻘﺒ‪‬ﺎ ﹶﻝ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ ِﺇﺫﹶﺍ ‪‬ﺧ ﹶﻄ ‪‬‬
‫ﺴ‪‬ﺘ ِ‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬
‫‪٧١‬‬
‫ﺼ ‪‬ﺢ ﻓِﻰ ‪‬ﻫﺬﹶﺍ‬
‫ﻕ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬
‫ﻯ ﻭ‪‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻰ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﹶﻗ ‪‬ﻮ ﹸﻝ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﺏ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﺷ ‪‬ﻰ ٌﺀ‪.‬‬
‫ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺼ‪‬ﻨ ‪‬ﻊ )‪( ٢٩٧‬‬
‫ﻒ ‪‬ﻳ ‪‬‬
‫‪ - ٣٠٢‬ﺑﺎﺏ ﻣ‪‬ﺎ ﹸﺫ ِﻛ ‪‬ﺮ ﻓِﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺟﻞِ ‪‬ﻳ ‪‬ﺪ ِﺭ ‪‬ﻙ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺳ‪‬ﺎ ِﺟ ‪‬ﺪ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺝ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺭﻃﹶﺎ ﹶﺓ ‪‬ﻋ ‪‬ﻦ‬
‫ﺤﺠ‪‬ﺎ ِ‬
‫ﺲ ﺍﹾﻟﻜﹸﻮِﻓ ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﺎ ِﺭِﺑ ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫‪ - ٥٩٤‬ﺣ‪ ‬ﺪﹶﺛﻨ‪‬ﺎ ِﻫﺸ‪‬ﺎ ‪‬ﻡ ‪‬ﺑ ‪‬ﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬
‫ﻕ ‪‬ﻋﻦ‪ ‬ﻫ‪‬ﺒ‪‬ﻴ ‪‬ﺮ ﹶﺓ ‪‬ﺑ ِﻦ ‪‬ﻳ ِﺮ ‪‬ﱘ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﹶﻟ‪‬ﻴﻠﹶﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ‬‫ﹶﺃﺑِﻰ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻊ‬
‫ﻼ ﹶﺓ ﻭ‪‬ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺣ‪‬ﺎ ٍﻝ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬ ‫ﺼﹶ‬
‫‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ ﻗﹶﺎ ﹶﻻ ﹶﻗﺎ ﹶﻝ‪:‬ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ » - -‬ﺇﺫﹶﺍ ﹶﺃﺗ‪‬ﻰ ﹶﺃ ‪‬ﺣﺪ‪ ‬ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺐ ﹶﻻ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﺃ ‪‬ﺳ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ِﺇ ﱠﻻ ﻣ‪‬ﺎ‬
‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫ﺼ‪‬ﻨ ‪‬ﻊ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻯ ﻣِﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫ ﹶﺬﺍ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ِﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻭ‪‬ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ‬‫‪‬ﺭ ِﻭ ‪‬‬
‫ﻉ ‪‬ﻣ ‪‬ﻊ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ ﻭ‪‬ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ‬
‫ﻚ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ ﹸﺔ ِﺇﺫﹶﺍ ﻓﹶﺎ‪‬ﺗ ‪‬ﻪ ﺍﻟﺮ‪‬ﻛﹸﻮ ‪‬‬
‫ﺠ ِﺰﹸﺋ ‪‬ﻪ ِﺗ ﹾﻠ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺴ‪‬‬
‫ﺳ‪‬ﺎ ِﺟ ‪‬ﺪ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﻚ‬‫ﻀ ِﻬ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ﻓِﻰ ِﺗ ﹾﻠ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﻣ ‪‬ﻊ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ ‪‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﺴ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﺪ ِﺓ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ‪.‬‬‫ﺴ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﲔ ِﺟ ‪‬ﺰ‪‬ﻳ ﹲﺔ‪( ١١) .‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪ - ١١‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺱ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﹶﻇ‪‬ﺒﻴ‪‬ﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﻢ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺟﺮِﻳ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﻗﹶﺎﺑ‪‬ﻮ ِ‬
‫‪ - ٦٣٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺲ ‪‬ﻋﻠﹶﻰ‬ ‫ﺣ ‪‬ﺪ ٍﺓ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺽ ﻭ‪‬ﺍ ِ‬ ‫ﺼﹸﻠ ‪‬ﺢ ِﻗ‪‬ﺒﹶﻠﺘ‪‬ﺎ ِﻥ ﻓِﻰ ﹶﺃ ‪‬ﺭ ٍ‬
‫ﺱ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » - -‬ﹶﻻ ‪‬ﺗ ‪‬‬ ‫‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﲔ ِﺟ ‪‬ﺰ‪‬ﻳ ﹲﺔ «‪.‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺏ‬
‫ﺤ ‪‬ﻮ ‪‬ﻩ‪ .‬ﻭﻓِﻰ ﺍﹾﻟ‪‬ﺒﺎ ِ‬
‫ﺱ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍ ِﻹ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ‪‬ﻧ ‪‬‬
‫ﺐ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺟﺮِﻳ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﻗﹶﺎﺑ‪‬ﻮ ‪‬‬
‫‪ - ٦٣٥‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﹸﻛ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﺱ‬‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬‫ﺏ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﻟﱠﺜ ﹶﻘ ِﻔ ‪‬ﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣﺪِﻳ ﹸ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﺯ‪ ‬ﻳ ٍﺪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﺣ ‪‬ﺮ ِ‬
‫ﻼ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ‬ ‫ﺱ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﹶﻇ‪‬ﺒﻴ‪‬ﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻣ ‪‬ﺮ ‪‬ﺳ ﹰ‬ ‫ﻯ ‪‬ﻋ ‪‬ﻦ ﻗﹶﺎﺑ‪‬ﻮ ِ‬ ‫ﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﺟ ‪‬ﺰ‪‬ﻳ ﹸﺔ ‪‬ﺭﹶﻗ‪‬ﺒِﺘ ِﻪ‪ .‬ﻭﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬‬‫ﺿ ‪‬ﻌ ‪‬‬ ‫ﺼﺮ‪‬ﺍِﻧ ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪‬ﻭ ِ‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ﻋ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺴ ‪‬ﺮ‬
‫ﺚ ﻣ‪‬ﺎ ‪‬ﻳ ﹶﻔ ‪‬‬
‫ﺤﺪِﻳ ِ‬ ‫ﲔ ‪‬ﻋﺸ‪‬ﻮ ‪‬ﺭ « ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻨِﻰ ِﺑ ِﻪ ِﺟ ‪‬ﺰ‪‬ﻳ ﹶﺔ ﺍﻟ ‪‬ﺮﹶﻗ‪‬ﺒ ِﺔ ‪‬ﻭﻓِﻰ ﺍﹾﻟ ‪‬‬ ‫ﺴِﻠ ِﻤ ‪‬‬‫ﺲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪ » -‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﲔ ‪‬ﻋﺸ‪‬ﻮ ‪‬ﺭ «‪.‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺚ ﻗﹶﺎ ﹶﻝ‪ِ »:‬ﺇ‪‬ﻧ ‪‬ﻤﺎ ﺍﹾﻟ ‪‬ﻌﺸ‪‬ﻮ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻫﺬﹶﺍ ‪‬ﺣ ‪‬ﻴ ﹸ‬
‫ﺕ‪( ١٣) .‬‬
‫ﻀ ‪‬ﺮﻭ‪‬ﺍ ِ‬
‫ﺨ ‪‬‬
‫‪ - ١٣‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ‪‬ﺯﻛﹶﺎ ِﺓ ﺍﹾﻟ ‪‬‬

‫‪٧٢‬‬
‫ﺴ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪‬ﻋ ‪‬ﻦ‬
‫ﺤ‪‬‬‫ﺲ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ٍﻡ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬
‫‪ - ٦٣٩‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺧ ‪‬‬
‫ﺐ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬‬
‫ﺤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑﻦِ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ٍﺪ ‪‬ﻋ ‪‬ﻦ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺑ ِﻦ ﹶﻃ ﹾﻠ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺲ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺷ ‪‬ﻰ ٌﺀ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ‬ ‫ﺕ ‪‬ﻭ ِﻫ ‪‬ﻰ ﺍﹾﻟ‪‬ﺒﻘﹸﻮ ﹸﻝ ﹶﻓﻘﹶﺎ ﹶﻝ‪ »:‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻀ ‪‬ﺮﻭ‪‬ﺍ ِ‬‫ﺨ ‪‬‬ ‫ﺴﹶﺄﹸﻟ ‪‬ﻪ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫‪ -‬ﻳ ‪‬‬
‫ﺏ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﺷ ‪‬ﻰ ٌﺀ‬ ‫ﺼ ‪‬ﺢ ﻓِﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﺲ ‪‬ﻳ ِ‬
‫ﺼﺤِﻴﺢٍ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺲ ِﺑ ‪‬‬‫ﺚ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﻼ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ‬ ‫ﺤ ﹶﺔ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻣ ‪‬ﺮ ‪‬ﺳ ﹰ‬ ‫‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺮ‪‬ﻭ‪‬ﻯ ‪‬ﻫﺬﹶﺍ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺑ ِﻦ ﹶﻃ ﹾﻠ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ‬ ‫ﺤ‪‬‬ ‫ﺴﻰ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗ ﹲﺔ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴ ‪‬‬ ‫ﺕ ‪‬‬ ‫ﻀ ‪‬ﺮﻭ‪‬ﺍ ِ‬ ‫ﺨ ‪‬‬
‫ﺲ ﻓِﻰ ﺍﹾﻟ ‪‬‬‫ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫﻞِ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﹾﻥ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬ﻪ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪.‬‬
‫ﺚ ‪‬‬‫ﺤﺪِﻳ ِ‬‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺿﻌِﻴ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬‬
‫ﺤ ﹾﻠ ِﻖ ﻟِﻠ‪‬ﻨﺴ‪‬ﺎ ِﺀ‪( ٧٥) .‬‬
‫‪ - ٧٥‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﹶﻛﺮ‪‬ﺍ ِﻫ‪‬ﻴ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬ ‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺍﻟ ﱠﻄﻴ‪‬ﺎِﻟ ِ‬
‫ﺼ ِﺮ ‪‬‬
‫ﺠ ‪‬ﺮ ِﺷ ‪‬ﻰ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﹾﻟ ‪‬‬
‫‪ - ٩٢٥‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺤِﻠ ‪‬ﻖ‬ ‫ﺱ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ‪:‬ﻧﻬ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﻼ ِ‬ ‫‪‬ﻫﻤ‪‬ﺎ ‪‬ﻡ ﻋ‪ ‬ﻦ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ِﺧ ﹶ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ‪‬ﺭﹾﺃ ‪‬ﺳﻬ‪‬ﺎ‪.‬‬
‫ﺤ ‪‬ﻮ ‪‬ﻩ‪ .‬ﻭﹶﻟ ‪‬ﻢ‬ ‫ﺱ ‪‬ﻧ ‪‬‬‫ﻼ ٍ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺑﺸ‪‬ﺎ ٍﺭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﻤ‪‬ﺎ ٍﻡ ‪‬ﻋ ‪‬ﻦ ِﺧ ﹶ‬ ‫‪ - ٩٢٦‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺚ‬‫ﺤﺪِﻳ ﹸ‬ ‫ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺏ‪ .‬ﻭ ‪‬ﺭ ِﻭ ‪‬‬‫ﺿ ِﻄﺮ‪‬ﺍ ‪‬‬ ‫ﺚ ‪‬ﻋِﻠ ‪‬ﻰ ﻓِﻴ ِﻪ ﺍ ‪‬‬ ‫‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ﻓِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺤِﻠ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ‬
‫ﺸ ﹶﺔ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻧﻬ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﺣﻤ‪‬ﺎ ِﺩ ‪‬ﺑ ِﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪‬ﺭﹾﺃ ‪‬ﺳﻬ‪‬ﺎ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤﻞﹸ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﻋ‪‬ﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ِﺓ ‪‬ﺣ ﹾﻠﻘﹰﺎ ‪‬ﻭ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﹶﺃ ﱠﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‬
‫ﺼ ‪‬ﲑ‪.‬‬
‫ﺍﻟ‪‬ﺘ ﹾﻘ ِ‬
‫) ﻗﻠﺖ‪ :‬ﻗﺘﺎﺩﺓ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﻋﺎﺋﺸﺔ (‬
‫ﺡ ِﺇ ﱠﻻ ِﺑ‪‬ﺒ‪‬ﻴ‪‬ﻨ ٍﺔ‪( ١٥) .‬‬
‫‪ - ١٥‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﹶﻻ ِﻧﻜﹶﺎ ‪‬‬
‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﻋ ‪‬ﻦ‬
‫ﺼ ِﺮ ‪‬‬
‫ﻒ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣﻤ‪‬ﺎ ٍﺩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌِﻨ ‪‬ﻰ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫‪ - ١١٢٧‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺤ ‪‬ﻦ‬‫ﻼﺗِﻰ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬‬
‫ﺱ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﺍﹾﻟ‪‬ﺒﻐ‪‬ﺎﻳ‪‬ﺎ ﺍﻟ ﱠ‬ ‫ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺴ ِﲑ‬‫ﺚ ﻓِﻰ ﺍﻟ‪‬ﺘ ﹾﻔ ِ‬
‫ﺤﺪِﻳ ﹶ‬ ‫ﻒ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣﻤ‪‬ﺎ ٍﺩ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺴ ‪‬ﻬ ‪‬ﻦ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ٍﺔ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﻕ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬ﻪ‪.‬‬
‫ﻼِ‬‫ﺏ ﺍﻟ ﱠﻄ ﹶ‬
‫‪‬ﻭﹶﺃ ‪‬ﻭﹶﻗ ﹶﻔ ‪‬ﻪ ﻓِﻰ ِﻛﺘ‪‬ﺎ ِ‬

‫‪٧٣‬‬
‫ﺤ ‪‬ﻮ ‪‬ﻩ‬
‫‪ - ١١٢٨‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹸﻏ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ ‪‬ﻣﺤ‪ ‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﻋﺮ‪‬ﻭ‪‬ﺑ ﹶﺔ ‪‬ﻧ ‪‬‬
‫ﻅ ﹶﻻ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ‬
‫ﺤﻔﹸﻮ ٍ‬ ‫ﺚ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺻ ‪‬ﺢ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬ ‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬ﻪ‪ .‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻦ‬ ‫ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪ِ ‬ﺪ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﻋ ‪‬ﻦ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ‪ .‬ﻭ ‪‬ﺭ ِﻭ ‪‬‬‫ِﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺡ ِﺇ ﱠﻻ ِﺑ‪‬ﺒ‪‬ﻴ‪‬ﻨ ٍﺔ‬
‫ﺱ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﻻ ِﻧﻜﹶﺎ ‪‬‬
‫ﻯ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺼﺤِﻴ ‪‬ﺢ ﻣ‪‬ﺎ ‪‬ﺭ ِﻭ ‪‬‬ ‫ﺚ ‪‬ﻣ ‪‬ﻮﻗﹸﻮﻓﹰﺎ ﻭ‪‬ﺍﻟ ‪‬‬‫ﺤﺪِﻳ ﹸ‬ ‫‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﻫ ﹶﺬﺍ ﺍﹾﻟ ‪‬‬
‫ﺡ ِﺇ ﱠﻻ‬
‫ﺱ ﹶﻻ ِﻧﻜﹶﺎ ‪‬‬ ‫ﺏ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎﺑِ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫‪‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﺭﻭ‪‬ﻯ ﹶﺃ ‪‬‬
‫ﺤ ‪‬ﻮ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬ﻮﻗﹸﻮﻓﹰﺎ‪ .‬ﻭﻓِﻰ ‪‬ﻫﺬﹶﺍ‬ ‫ِﺑ‪‬ﺒ‪‬ﻴ‪‬ﻨ ٍﺔ‪ .‬ﻭ ‪‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﺭﻭ‪‬ﻯ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﻋﺮ‪‬ﻭ‪‬ﺑ ﹶﺔ ‪‬ﻧ ‪‬‬
‫ﺲ ‪‬ﻭﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ‬
‫ﺼ‪‬ﻴ ٍﻦ ‪‬ﻭﹶﺃ‪‬ﻧ ٍ‬ ‫ﺏ ‪‬ﻋ ‪‬ﻦ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬‬
‫ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺸﻬ‪‬ﻮ ٍﺩ‪.‬‬ ‫ﺡ ِﺇ ﱠﻻ ِﺑ ‪‬‬ ‫ﲔ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻻ ِﻧﻜﹶﺎ ‪‬‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬‫ﹶﺃ ‪‬‬
‫ﻕ ﺍ َﻷ ‪‬ﻣ ِﺔ ‪‬ﺗ ﹾﻄﻠِﻴ ﹶﻘﺘ‪‬ﺎ ِﻥ‪( ٧) .‬‬
‫ﻼ‪‬‬‫‪ - ٧‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﹶﺃ ﱠﻥ ﹶﻃ ﹶ‬
‫ﺻ ٍﻢ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ‬
‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﻋ‪‬ﺎ ِ‬
‫ﺤﻴ‪‬ﻰ ﺍﻟ‪‬ﻨ‪‬ﻴﺴ‪‬ﺎﺑ‪‬ﻮ ِﺭ ‪‬‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫‪ - ١٢١٨‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺸ ﹶﺔ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪- -‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻣﻈﹶﺎ ِﻫ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﺛﹶﻨِﻰ ﺍﹾﻟﻘﹶﺎ ِﺳ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻀﺘ‪‬ﺎ ِﻥ «‪.‬‬
‫ﻕ ﺍ َﻷ ‪‬ﻣ ِﺔ ‪‬ﺗ ﹾﻄﻠِﻴ ﹶﻘﺘ‪‬ﺎ ِﻥ ‪‬ﻭ ِﻋ ‪‬ﺪ‪‬ﺗﻬ‪‬ﺎ ‪‬ﺣ‪‬ﻴ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ »:‬ﹶﻃﻼﹶ ‪‬‬
‫ﺏ‬
‫ﺻ ٍﻢ ﹶﺃ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ‪‬ﻣﻈﹶﺎ ِﻫ ‪‬ﺮ ِﺑ ‪‬ﻬﺬﹶﺍ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻓِﻰ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﻋ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪ - ١٢١٩‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬‬
‫ﺐ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ‬
‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫ﺸ ﹶﺔ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺚ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺚ‪.‬‬‫ﺤﺪِﻳ ِ‬ ‫ﻑ ﹶﻟ ‪‬ﻪ ﻓِﻰ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺚ ‪‬ﻣﻈﹶﺎ ِﻫ ِﺮ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﻈﹶﺎ ِﻫ ‪‬ﺮ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮ ‪‬‬ ‫ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﻮ ﹸﻝ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﻕ‪.‬‬
‫ﻯ ﻭ‪‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻰ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﻕ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺘ‪‬ﻮ ِﻩ‪( ١٥) .‬‬
‫ﻼِ‬‫‪ - ١٥‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﹶﻃ ﹶ‬
‫ﻯ‬
‫ﺼ‪‬ﻨﻌ‪‬ﺎِﻧ ‪‬ﻰ ﺃﹶ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﺮﻭ‪‬ﺍ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ ﺍﹾﻟ ﹶﻔﺰ‪‬ﺍ ِﺭ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬ ‫)‪ ( ١٢٢٩‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺨﺰ‪‬ﻭ ِﻣ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ‬ ‫ﻼ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻜ ِﺮ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ﺧ‪‬ﺎِﻟ ٍﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠﹶ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻄﹶﺎ ِﺀ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬‬
‫ﺏ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ﹾﻘِﻠ ِﻪ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ‬ ‫ﻕ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺘ‪‬ﻮ ِﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐﻠﹸﻮ ِ‬ ‫ﻼ‪‬‬ ‫ﻕ ﺟ‪‬ﺎِﺋ ‪‬ﺰ ِﺇ ﱠﻻ ﹶﻃ ﹶ‬ ‫ﻼٍ‬ ‫ﺍﻟﱠﻠ ِﻪ ‪ » - -‬ﹸﻛ ﱡﻞ ﹶﻃ ﹶ‬
‫ﻼ ﹶﻥ‪ .‬ﻭ ‪‬ﻋﻄﹶﺎ ُﺀ ‪‬ﺑ ‪‬ﻦ‬ ‫ﺠﹶ‬‫ﺚ ‪‬ﻋﻄﹶﺎ ِﺀ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬‬ ‫ﺚ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬ ‫ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﺚ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺐ ﺍﹾﻟ ‪‬‬
‫ﻒ ﺫﹶﺍ ِﻫ ‪‬‬
‫ﺿﻌِﻴ ‪‬‬
‫ﻼ ﹶﻥ ‪‬‬
‫ﺠﹶ‬‫‪‬ﻋ ‪‬‬

‫‪٧٤‬‬
‫ﺏ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ﹾﻘِﻠ ِﻪ ﹶﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌﺘ‪‬ﻮﻫ‪‬ﺎ‬
‫ﻕ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺘ‪‬ﻮ ِﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐﻠﹸﻮ ِ‬
‫ﻼ‪‬‬‫‪ - -‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ﹶﺃ ﱠﻥ ﹶﻃ ﹶ‬
‫‪‬ﻳﻔِﻴ ‪‬ﻖ ﺍ َﻷ ‪‬ﺣﻴ‪‬ﺎ ﹶﻥ ﹶﻓ‪‬ﻴ ﹶﻄﱢﻠ ‪‬ﻖ ﻓِﻰ ﺣ‪‬ﺎ ِﻝ ِﺇﻓﹶﺎﹶﻗِﺘ ِﻪ‪.‬‬
‫‪ - ٣٩‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﺍﹾﻟ ﹶﻘﻄﹶﺎِﺋ ِﻊ‪( ٣٩) .‬‬
‫ﺲ ﺍﹾﻟ ‪‬ﻤ ﹾﺄ ِﺭِﺑ ‪‬ﻰ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ِﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺖ ِﻟ ﹸﻘ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﺣ ‪‬ﺪﹶﺛ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫‪ - ١٤٣٧‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺾ ‪‬ﺑ ِﻦ ‪‬ﺣﻤ‪‬ﺎ ٍﻝ‬ ‫ﺲ ‪‬ﻋ ‪‬ﻦ ‪‬ﺷ ‪‬ﻤ‪‬ﻴ ٍﺮ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﺑ‪‬ﻴ ‪‬‬ ‫‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ﹶﺃﺑِﻰ ‪‬ﻋ ‪‬ﻦ ﹸﺛﻤ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺷﺮ‪‬ﺍﺣِﻴ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻤ ‪‬ﻰ ‪‬ﺑ ِﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻭﹶﻓ ‪‬ﺪ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﻘ ﹶﻄ ‪‬ﻌ ‪‬ﻪ ﺍﹾﻟ ِﻤ ﹾﻠ ‪‬ﺢ ﹶﻓ ﹶﻘ ﹶﻄ ‪‬ﻊ ﹶﻟ ‪‬ﻪ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻭﻟﱠﻰ ﻗﹶﺎ ﹶﻝ‪ :‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺍﹾﻟﻤ‪‬ﺎ َﺀ ﺍﹾﻟ ِﻌ ‪‬ﺪ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﻓﹶﺎ‪‬ﻧ‪‬ﺘ ‪‬ﺰ ‪‬ﻋ ‪‬ﻪ ﻣِﻨ ‪‬ﻪ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﺳﹶﺄﹶﻟ ‪‬ﻪ‬‫ﺖ ﹶﻟ ‪‬ﻪ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﻗ ﹶﻄ ‪‬ﻌ ‪‬‬‫ﺲ ﹶﺃ‪‬ﺗ ‪‬ﺪﺭِﻯ ﻣ‪‬ﺎ ﻗﹶ ﹶﻄ ‪‬ﻌ ‪‬‬
‫ﺠِﻠ ِ‬‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻑ ﺍ ِﻹِﺑ ِﻞ «‪ .‬ﹶﻓﹶﺄﹶﻗ ‪‬ﺮ ِﺑ ِﻪ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪.‬‬ ‫ﺤﻤ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍ َﻷﺭ‪‬ﺍ ِﻙ ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﻨ ﹾﻠ ‪‬ﻪ ِﺧﻔﹶﺎ ‪‬‬
‫‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺲ ﺍﹾﻟ ‪‬ﻤ ﹾﺄ ِﺭِﺑ ‪‬ﻰ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍ ِﻹ ‪‬ﺳﻨ‪‬ﺎ ِﺩ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ِﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪ - ١٤٣٨‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺖ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ٍﺮ‪.‬‬ ‫ﺏ ‪‬ﻋ ‪‬ﻦ ﻭ‪‬ﺍِﺋ ٍﻞ ‪‬ﻭﹶﺃ ‪‬ﺳﻤ‪‬ﺎ َﺀ ِﺑ‪‬ﻨ ِ‬ ‫ﺏ ﻧ‪‬ﺎ ِﺣ‪‬ﻴ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻓِﻰ ﺍﻟﹾﺒ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻮ ‪‬ﻩ‪ .‬ﺍﹾﻟ ‪‬ﻤ ﹾﺄ ِﺭ ‪‬‬
‫‪‬ﻧ ‪‬‬
‫ﺐ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ‬ ‫ﺚ ﹶﻏﺮِﻳ ‪‬‬‫ﺾ ‪‬ﺑ ِﻦ ‪‬ﺣﻤ‪‬ﺎ ٍﻝ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺚ ﹶﺃ‪‬ﺑ‪‬ﻴ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ﻓِﻰ ﺍﹾﻟ ﹶﻘﻄﹶﺎِﺋ ِﻊ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﺟ‪‬ﺎِﺋﺰ‪‬ﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘ ِﻄ ‪‬ﻊ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ِﻟ ‪‬ﻤ ‪‬ﻦ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﻚ‪.‬‬‫‪‬ﺭﺃﹶﻯ ﹶﺫِﻟ ‪‬‬
‫‪ - ٩‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹸﻞ ﺍ‪‬ﺑ‪‬ﻨ ‪‬ﻪ ‪‬ﻳﻘﹶﺎ ‪‬ﺩ ﻣِﻨ ‪‬ﻪ ﹶﺃ ‪‬ﻡ ﹶﻻ )‪( ٩‬‬
‫ﺡ‬
‫ﺼﺒ‪‬ﺎ ِ‬
‫ﺵ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﹶﺜﻨ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺠ ٍﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴﻞﹸ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻴ‪‬ﺎ ٍ‬
‫‪ - ١٤٦٠‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﺕ‬‫ﻀ ‪‬ﺮ ‪‬‬ ‫ﺸ ٍﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬‬
‫ﻚ ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﻌ ‪‬‬
‫ﺐ ﻋ‪ ‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﺮ‪‬ﺍﹶﻗ ﹶﺔ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﺏ ِﻣ ِﻦ ﺍ‪‬ﺑِﻨ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻳﻘِﻴ ‪‬ﺪ ﺍ ِﻻ‪‬ﺑ ‪‬ﻦ ﻣِﻦ ﹶﺃﺑِﻴ ِﻪ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻳﻘِﻴ ‪‬ﺪ ﺍ َﻷ ‪‬‬
‫ﺼﺤِﻴ ٍﺢ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ‬‫ﺲ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ِﺑ ‪‬‬
‫ﺚ ‪‬ﺳﺮ‪‬ﺍﹶﻗ ﹶﺔ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬‫ﺚ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬ ‫‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ‪.‬‬
‫ﺤﺪِﻳ ِ‬ ‫ﻒ ﻓِﻰ ﺍﹾﻟ ‪‬‬ ‫ﻀ ‪‬ﻌ ‪‬‬ ‫ﺡ ‪‬ﻳ ‪‬‬ ‫ﺼﺒ‪‬ﺎ ِ‬
‫ﺡ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﹶﺜﻨ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺼﺒ‪‬ﺎ ِ‬ ‫ﺵ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤﹶﺜﻨ‪‬ﻰ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬
‫ِﺇ ‪‬ﺳ ‪‬ﻤﺎﻋِﻴ ﹸﻞ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻴ‪‬ﺎ ٍ‬
‫ﺐ‬‫ﺝ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺭﻃﹶﺎ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬ ‫ﺤﺠ‪‬ﺎ ِ‬ ‫ﺚ ﹶﺃﺑ‪‬ﻮ ﺧ‪‬ﺎِﻟ ٍﺪ ﺍ َﻷ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟﹾ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺏ‬‫ﺏ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﻤ‪ ‬ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﱠﻥ ﺍ َﻷ ‪‬‬ ‫ﺿ ِﻄﺮ‪‬ﺍ ‪‬‬ ‫ﺚ ﻓِﻴ ِﻪ ﺍ ‪‬‬
‫ﻼ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺐ ‪‬ﻣ ‪‬ﺮ ‪‬ﺳ ﹰ‬
‫‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﺤ ‪‬ﺪ‪.‬‬
‫ﻑ ﺍ‪‬ﺑ‪‬ﻨ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ِﺇﺫﹶﺍ ﹶﻗ‪‬ﺘ ﹶﻞ ﺍ‪‬ﺑ‪‬ﻨ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹸﻞ ِﺑ ِﻪ ‪‬ﻭِﺇﺫﹶﺍ ﹶﻗ ﹶﺬ ‪‬‬

‫‪٧٥‬‬
 ‫‪ - ١١‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﺍﻟ‪‬ﻨ ﹾﻔ ِﻰ‪( ١١) .‬‬
‫ﺲ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ‬‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﻢ ﻗﹶﺎ ﹶﻻ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺩﺭِﻳ ‪‬‬
‫ﺐ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪ - ١٥٠٨‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﹸﻛ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﺏ‬‫ﺏ ‪‬ﻭ ﹶﻏ ‪‬ﺮ ‪‬‬ ‫ﺿ ‪‬ﺮ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬‬ ‫ﺏ ‪‬ﻭ ﹶﻏ ‪‬ﺮ ‪‬‬‫ﺿ ‪‬ﺮ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﻦ ﻧ‪‬ﺎِﻓ ٍﻊ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬‬
‫ﺏ‪.‬‬‫ﺏ ‪‬ﻭ ﹶﻏ ‪‬ﺮ ‪‬‬‫ﺿ ‪‬ﺮ ‪‬‬ ‫‪‬ﻭﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬‬
‫ﺖ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ‬ ‫ﺏ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻭ ‪‬ﺯ ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﺧ‪‬ﺎِﻟ ٍﺪ ‪‬ﻭ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟﺼ‪‬ﺎ ِﻣ ِ‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻓِﻰ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺲ ﹶﻓ ‪‬ﺮﹶﻓﻌ‪‬ﻮ ‪‬ﻩ‪.‬‬
‫ﺐ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ِﺇ ‪‬ﺩﺭِﻳ ‪‬‬
‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺣﺪِﻳ ﹲ‬
‫‪‬ﺣﺪِﻳ ﹸ‬
‫ﺚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﻦ ﻧ‪‬ﺎِﻓ ٍﻊ‬
‫ﺤﺪِﻳ ﹶ‬ ‫ﺲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ِﺇ ‪‬ﺩﺭِﻳ ‪‬‬
‫‪ - ١٥٠٩‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻚ ﹶﺃﺑ‪‬ﻮ‬‫ﺏ‪ .‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺏ ‪‬ﻭ ﹶﻏ ‪‬ﺮ ‪‬‬
‫ﺿ ‪‬ﺮ ‪‬‬‫ﺏ ‪‬ﻭﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬‬‫ﺏ ‪‬ﻭ ﹶﻏ ‪‬ﺮ ‪‬‬ ‫ﺿ ‪‬ﺮ ‪‬‬ ‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ﺑ‪ ‬ﹾﻜ ٍﺮ ‪‬‬
‫ﺲ‪.‬‬
‫‪‬ﺳﻌِﻴ ٍﺪ ﺍ َﻷ ‪‬ﺷ ‪‬ﺞ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺩﺭِﻳ ‪‬‬
‫ﺤ ‪‬ﻮ ‪‬ﻫﺬﹶﺍ‪.‬‬
‫ﺲ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻧ ‪‬‬
‫ﺚ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ِﺭﻭ‪‬ﺍ‪‬ﻳ ِﺔ ﺍ‪‬ﺑ ِﻦ ِﺇ ‪‬ﺩﺭِﻳ ‪‬‬‫ﺤﺪِﻳ ﹸ‬ ‫ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃ ﱠﻥ‬
‫ﺏ ‪‬ﻭ ﹶﻏ ‪‬ﺮ ‪‬‬ ‫ﺿ ‪‬ﺮ ‪‬‬‫ﻕ ‪‬ﻋ ‪‬ﻦ ﻧ‪‬ﺎِﻓ ٍﻊ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻣ ‪‬‬
‫ﺻ ‪‬ﺢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬ ‫ﺏ‪ .‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹸﻛﺮ‪‬ﻭﺍ ﻓِﻴ ِﻪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ .- -‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬‬ ‫ﺏ ‪‬ﻭ ﹶﻏ ‪‬ﺮ ‪‬‬ ‫ﺿ ‪‬ﺮ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬‬
‫‪ -‬ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬ﻰ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻭ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺧ‪‬ﺎِﻟ ٍﺪ ‪‬ﻭ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹸﺓ ‪‬ﺑ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﻣ ِ‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫‪ .-‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ‬‫ﻚ ‪‬ﺭ ِﻭ ‪‬‬‫ﺴﻌ‪‬ﻮﺩٍ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ﹶﺫ ‪‬ﺭ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺐ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﻭﹸﺃ‪‬ﺑ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﹶﻛ ‪‬ﻌ ٍ‬
‫ﺲ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ‬
‫ﻚ ‪‬ﺑ ِﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﻯ ‪‬ﻭﻣ‪‬ﺎِﻟ ِ‬
‫ﲔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﻮ ﹸﻝ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﺍﻟﺜﱠ ‪‬ﻮ ِﺭ ‪‬‬
‫ﹶﻏ‪‬ﻴ ِﺮ ﻭ‪‬ﺍ ِﺣ ٍﺪ ﻣِﻦ ﹸﻓ ﹶﻘﻬ‪‬ﺎ ِﺀ ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬
‫ﻕ‪.‬‬‫ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ﻭ‪‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻰ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺻ‪‬ﻴ ِﺪ ﺍﹾﻟ‪‬ﺒﺰ‪‬ﺍ ِﺓ‪( ٣) .‬‬
‫‪ - ٣‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ‪‬‬
‫ﺲ ‪‬ﻋ ‪‬ﻦ‬ ‫ﺼ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﻭ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﻋﻤ‪‬ﺎ ٍﺭ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬ ‫‪ - ١٥٤٠‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺻ‪‬ﻴ ِﺪ‬‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﻯ ‪‬ﺑ ِﻦ ﺣ‪‬ﺎِﺗ ٍﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﹶﺄﹾﻟ ‪‬‬‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ِﺪ ‪‬‬‫‪‬ﻣﺠ‪‬ﺎِﻟ ٍﺪ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺚ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ِﺇ ﱠﻻ ﻣِﻦ‬‫ﻚ ﹶﻓ ﹸﻜ ﹾﻞ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬‬ ‫ﺍﹾﻟﺒ‪‬ﺎﺯِﻯ ﹶﻓﻘﹶﺎ ﹶﻝ‪ »:‬ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬‬
‫ﺼ‪‬ﻴ ِﺪ ﺍﹾﻟ‪‬ﺒﺰ‪‬ﺍ ِﺓ‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨﺪ‪ ‬ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ِﺑ ‪‬‬
‫ﺚ ‪‬ﻣﺠ‪‬ﺎِﻟ ٍﺪ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬‫‪‬ﺣﺪِﻳ ِ‬
‫ﺼﻘﹸﻮ ِﺭ ‪‬ﺑ ﹾﺄﺳ‪‬ﺎ‪.‬‬
‫ﻭ‪‬ﺍﻟ ‪‬‬

‫‪٧٦‬‬
 ‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺰﻧ‪‬ﺎ ‪( ٢٢) .‬‬
‫‪ - ٢٢‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ِﺓ ِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ ِﺮ ‪‬ﻫ ‪‬‬
‫ﺝ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺭﻃﹶﺎ ﹶﺓ‬ ‫ﺤﺠ‪‬ﺎ ِ‬ ‫ﺠ ٍﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺳ‪‬ﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ﺍﻟ ‪‬ﺮﱢﻗ ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫‪ - ١٥٢٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ‬ ‫ﺠ ٍﺮ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ ِﺮ ‪‬ﻫ ِ‬ ‫ﺠﺒ‪‬ﺎ ِﺭ ‪‬ﺑ ِﻦ ﻭ‪‬ﺍِﺋ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﺪِ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﺪ ‪‬ﻭﹶﺃﻗﹶﺎﻣ‪ ‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻯ ﹶﺃﺻ‪‬ﺎ‪‬ﺑﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ‬ ‫‪ - -‬ﹶﻓ ‪‬ﺪ ‪‬ﺭﹶﺃ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﺍﹾﻟ ‪‬‬
‫ﻯ‬
‫ﺼ ٍﻞ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬ ‫ﺲ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ِﺑ ‪‬ﻤ‪‬ﺘ ِ‬ ‫ﺐ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻬﺮ‪‬ﺍ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺠﺒ‪‬ﺎ ِﺭ ‪‬ﺑ ‪‬ﻦ ﻭ‪‬ﺍِﺋ ِﻞ ‪‬ﺑ ِﻦ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪﺍ ﻳﻘﻮﻝ‪ :‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬‬ ‫ﺖ ‪‬ﻣ ‪‬‬ ‫ﺚ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺤﺪِﻳ ﹸ‬ ‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺕ ﹶﺃﺑِﻴ ِﻪ ِﺑﹶﺄ ‪‬ﺷ ‪‬ﻬ ٍﺮ‪.‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻣِﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻭ ﹶﻻ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ﹶﻛ ‪‬ﻪ ‪‬ﻳﻘﹶﺎ ﹸﻝ ِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻭِﻟ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮ ِ‬
‫ﺠ ٍﺮ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪‬ﺣ ‪‬‬
‫ﺲ ‪‬ﻋﻠﹶﻰ‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ﹶﺃ ﹾﻥ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ِﺔ ‪‬ﺣ ‪‬ﺪ‪.‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪ - ٢٢‬ﺑﺎﺏ )‪( ٢٢) ( ...‬‬
‫ﺏ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﻋ ِﻦ‬
‫‪ - ١٦٠٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﺼﻠﱠﻰ ﹶﻓﹶﻠﻤ‪‬ﺎ‬
‫ﺤﻰ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺿ‪‬‬ ‫ﺕ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﺍ َﻷ ‪‬‬ ‫ﺐ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﺷ ِﻬ ‪‬ﺪ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠ ِ‬
‫ﺴ ِﻢ‬
‫ﺤ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ - -‬ﺑ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ِ »:‬ﺑ ‪‬‬ ‫ﺶ ﹶﻓ ﹶﺬ‪‬ﺑ ‪‬‬
‫ﹶﻗﻀ‪‬ﻰ ‪‬ﺧ ﹾﻄ‪‬ﺒ‪‬ﺘ ‪‬ﻪ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋ ‪‬ﻦ ﻣِﻨ‪‬ﺒ ِﺮ ِﻩ ﹶﻓﹸﺄِﺗ ‪‬ﻰ ِﺑ ﹶﻜ‪‬ﺒ ٍ‬
‫ﺚ‬‫ﻀ ‪‬ﺢ ﻣِﻦ ﹸﺃ ‪‬ﻣﺘِﻰ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ‪‬ﻫﺬﹶﺍ ‪‬ﻋﻨ‪‬ﻰ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪- -‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺐ ﻣِﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻦ ﹶﺃ ‪‬‬ ‫ﹶﻏ ِﺮﻳ ‪‬‬
‫ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪.‬‬
‫‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ﹶﺃ ﹾﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ِﺇﺫﹶﺍ ﹶﺫ‪‬ﺑ ‪‬ﺢ ِﺑ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻣِﻦ ﺟ‪‬ﺎِﺑ ٍﺮ‪.‬‬ ‫ﺐ ‪‬ﻳﻘﹶﺎ ﹸﻝ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺐ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬ﻨ ﹶﻄ ٍ‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠ ‪‬‬
‫ﺴﺒ‪‬ﺎﻳ‪‬ﺎ ‪( ١٥) .‬‬
‫ﺤﺒ‪‬ﺎﻟﹶﻰ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻁ ِﺀ ﺍﹾﻟ ‪‬‬
‫‪ - ١٥‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ﹶﻛﺮ‪‬ﺍ ِﻫ‪‬ﻴ ِﺔ ‪‬ﻭ ﹾ‬
‫ﺐ ﹶﺃﺑِﻰ‬ ‫ﺻ ٍﻢ ﺍﻟ‪‬ﻨﺒِﻴ ﹸﻞ ‪‬ﻋ ‪‬ﻦ ‪‬ﻭ ‪‬ﻫ ٍ‬
‫ﻯ ﺣ‪ ‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﻋ‪‬ﺎ ِ‬ ‫ﺤﻴ‪‬ﻰ ﺍﻟ‪‬ﻨ‪‬ﻴﺴ‪‬ﺎﺑ‪‬ﻮ ِﺭ ‪‬‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬‬‫‪ - ١٦٥٧‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺽ ‪‬ﺑ ِﻦ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹶﺔ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎﻫ‪‬ﺎ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻫ‪‬ﺎ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬‫ﺖ ِﻋ ‪‬ﺮﺑ‪‬ﺎ ِ‬‫ﺧ‪‬ﺎِﻟ ٍﺪ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣﺪ‪‬ﹶﺛ‪‬ﺘﻨِﻰ ﹸﺃ ‪‬ﻡ ‪‬ﺣﺒِﻴ‪‬ﺒ ﹶﺔ ِﺑ‪‬ﻨ ‪‬‬
‫ﺏ ‪‬ﻋ ‪‬ﻦ‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ ﻣ‪‬ﺎ ﻓِﻰ ‪‬ﺑﻄﹸﻮِﻧ ِﻬ ‪‬ﻦ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻭﻓِﻰ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﺴﺒ‪‬ﺎﻳ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫‪ -‬ﻧﻬ‪‬ﻰ ﹶﺃ ﹾﻥ ﺗ‪‬ﻮ ﹶﻃﹶﺄ ﺍﻟ ‪‬‬
‫ﺐ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‬
‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫ﺽ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺚ ِﻋ ‪‬ﺮﺑ‪‬ﺎ ٍ‬ ‫ﺖ‪ .‬ﻭ ‪‬ﺣﺪِﻳ ﹸ‬ ‫‪‬ﺭ ‪‬ﻭ‪‬ﻳ ِﻔ ِﻊ ‪‬ﺑ ِﻦ ﺛﹶﺎِﺑ ٍ‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‬
‫ﺴ‪‬ﺒ ِﻰ ‪‬ﻭ ِﻫ ‪‬ﻰ ﺣ‪‬ﺎ ِﻣ ﹲﻞ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍ َﻷ ‪‬ﻭﺯ‪‬ﺍ ِﻋ ‪‬ﻰ ِﺇﺫﹶﺍ ﺍ ‪‬ﺷ‪‬ﺘﺮ‪‬ﻯ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺍﹾﻟﺠ‪‬ﺎ ِﺭ‪‬ﻳ ﹶﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬

‫‪٧٧‬‬
‫ﺤﺮ‪‬ﺍِﺋ ‪‬ﺮ ﹶﻓ ﹶﻘ ‪‬ﺪ‬
‫ﻀ ‪‬ﻊ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍ َﻷ ‪‬ﻭﺯ‪‬ﺍ ِﻋ ‪‬ﻰ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺏ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ﺗ‪‬ﻮ ﹶﻃﹸﺄ ﺣ‪‬ﺎ ِﻣ ﹲﻞ ‪‬ﺣ‪‬ﺘﻰ ‪‬ﺗ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ٍﻡ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬
‫ﻚ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺧ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﻓِﻴ ِﻬ ‪‬ﻦ ِﺑﹶﺄ ﹾﻥ ﹸﺃ ِﻣ ‪‬ﺮ ﹶﻥ ﺑِﺎﹾﻟ ِﻌ ‪‬ﺪ ِﺓ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺖ ﺍﻟ ‪‬‬‫ﻀ ِ‬
‫‪‬ﻣ ‪‬‬
‫ﺲ ‪‬ﻋ ِﻦ ﺍ َﻷ ‪‬ﻭﺯ‪‬ﺍ ِﻋ ‪‬ﻰ‪.‬‬ ‫ﻋِﻴﺴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬
‫ﺏ ﻭ‪‬ﺍ ُﻷ ‪‬ﻡ‪( ٥) .‬‬
‫ﺙ ﺍ ِﻹ ‪‬ﺧ ‪‬ﻮ ِﺓ ِﻣ ‪‬ﻦ ﺍ َﻷ ِ‬
‫‪ - ٥‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ِﻣﲑ‪‬ﺍ ِ‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ‬ ‫ﻕ ‪‬ﻋ ِﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬ ‫‪ - ٢٢٤٠‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺕ‪.‬‬‫ﻼ ِ‬ ‫‪‬ﻋِﻠ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻗﻀ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﻋﻴ‪‬ﺎ ﹶﻥ ‪‬ﺑﻨِﻰ ﺍ ُﻷ ‪‬ﻡ ‪‬ﻳ‪‬ﺘﻮ‪‬ﺍ ‪‬ﺭﺛﹸﻮ ﹶﻥ ﺩ‪‬ﻭ ﹶﻥ ‪‬ﺑﻨِﻰ ﺍﹾﻟ ‪‬ﻌ ﱠ‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ‬ ‫ﻕ ‪‬ﻋ ِﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬ ‫ﺚ ﹶﺃﺑِﻰ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺚ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ِﻋ‪‬ﻨ ‪‬ﺪ ﻋ‪‬ﺎ ‪‬ﻣ ِﺔ‬‫ﺤﺪِﻳ ِ‬ ‫ﺙ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻓِﻰ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫‪‬ﻋِﻠ ‪‬ﻰ‪ .‬ﻭﻗﹶ ‪‬ﺪ ‪‬ﺗ ﹶﻜﱠﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‪.‬‬
‫ﺙ ﺍﹾﻟﻘﹶﺎِﺗ ِﻞ‪( ١٧) .‬‬
‫‪ - ١٧‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻰ ِﺇ‪‬ﺑﻄﹶﺎ ِﻝ ِﻣﲑ‪‬ﺍ ِ‬
‫ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ‪‬ﻴ ِﺪ‬
‫ﺚ ‪‬ﻋ ‪‬ﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎﻕ‪ ‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫‪ - ٢٢٥٥‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﻟﱠﻠ‪‬ﻴ ﹸ‬
‫ﺙ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ‬ ‫‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪ِ ‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﺍﹾﻟﻘﹶﺎِﺗ ﹸﻞ ﹶﻻ ‪‬ﻳ ِﺮ ﹸ‬
‫ﻕ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ‬
‫ﻑ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ‪ .‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺼ ‪‬ﺢ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﺚ ﹶﻻ ‪‬ﻳ ِ‬‫ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﻨ‪‬ﺒ ٍﻞ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ‬
‫ﺤﺪِﻳ ِ‬ ‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﹶﺃﺑِﻰ ﹶﻓ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ﹶﻗ ‪‬ﺪ ‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹸﻞ‬
‫ﺙ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹸﻞ ‪‬ﻋ ‪‬ﻤﺪ‪‬ﺍ ﹶﺃ ‪‬ﻭ ‪‬ﺧ ﹶﻄﹰﺄ‪ .‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﱠﻥ ﺍﹾﻟﻘﹶﺎِﺗ ﹶﻞ ﹶﻻ ‪‬ﻳ ِﺮ ﹸ‬
‫ﻚ‪.‬‬
‫ﺙ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﻮ ﹸﻝ ﻣ‪‬ﺎِﻟ ٍ‬
‫‪‬ﺧ ﹶﻄﹰﺄ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ِﺮ ﹸ‬
‫ﺻ‪‬ﻴ ِﺔ‪( ٦) .‬‬
‫‪ - ٦‬ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬ﻳ‪‬ﺒ ‪‬ﺪﹸﺃ ﺑِﺎﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻮ ِ‬
‫ﻕ ﺍﹾﻟ ‪‬ﻬ ‪‬ﻤﺪ‪‬ﺍِﻧ ‪‬ﻰ ‪‬ﻋ ِﻦ‬
‫‪ - ٢٢٦٨‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺻ‪‬ﻴ ﹶﺔ ﹶﻗ‪‬ﺒ ﹶﻞ‬
‫ﺻ‪‬ﻴ ِﺔ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺀُﻭ ﹶﻥ ﺍﹾﻟ ‪‬ﻮ ِ‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﹶﻗﻀ‪‬ﻰ ﺑِﺎﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻮ ِ‬
‫ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫ﺍﻟ ‪‬ﺪ‪‬ﻳ ِﻦ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﻋ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ‪‬ﺒ ‪‬ﺪﹸﺃ ﺑِﺎﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ﹶﻗ‪‬ﺒ ﹶﻞ‬
‫ﺻ‪‬ﻴ ِﺔ‪ ).‬ﻗﻠﺖ‪ :‬ﺍﳊﺎﺭﺙ ﺍﻷﻋﻮﺭ ﺿﻌﻴﻒ (‬ ‫ﺍﹾﻟ ‪‬ﻮ ِ‬
‫ﻭﻧﻼﺣﻆ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪،‬ﻭﻗﺪ ﻗﺎﻝ ‪‬ﺎ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ‪.‬‬

‫‪٧٨‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻗﺎﻝ ‪‬ﺎ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻬﻲ ﻛﺜﲑﺓ ﺟﺪﺍ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻓﻔﻲ ﺳﻨﻦ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻣ ‪‬ﺮ ‪‬ﺩ ‪‬ﻭ‪‬ﻳ ِﻪ ﻗﹶﺎ ﹶﻻ‬ ‫ﺠ ٍﺮ ‪‬ﻭﹶﺃﺣ‪ ‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺍﻟﺘﺮﻣﺬﻯ)‪ ( ٢١‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﺴ ِﻦ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‬‫ﺤ‪‬‬‫ﺚ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ‪‬ﻤ ٍﺮ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﻌ ﹶ‬
‫ﺤ ‪‬ﻤ ِﻪ‪ .‬ﻭﻗﹶﺎ ﹶﻝ »‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﻐ ﱠﻔ ٍﻞ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻧﻬ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﺒ‪‬ﻮ ﹶﻝ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻓِﻰ ‪‬ﻣ ‪‬‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬ﺻﻠﻰ ﺍﷲ‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺏ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻣِﻦ ﹶﺃ ‪‬‬ ‫ﺱ ﻣِﻨ ‪‬ﻪ «‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻓِﻰ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ِﺇ ﱠﻥ ﻋ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳﻮ‪‬ﺍ ِ‬
‫ﺚ‬‫ﺐ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬ ‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .-‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ﺍ َﻷ ‪‬ﻋﻤ‪‬ﻰ‪ .‬ﻭﹶﻗ ‪‬ﺪ ﹶﻛ ِﺮ ‪‬ﻩ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺍﹾﻟ‪‬ﺒ ‪‬ﻮ ﹶﻝ ﻓِﻰ‬
‫ﺚ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﺷ ‪‬ﻌ ﹸ‬
‫ﹶﺃ ‪‬ﺷ ‪‬ﻌ ﹶ‬
‫ﺾ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ﺍ‪‬ﺑ ‪‬ﻦ ِﺳﲑِﻳ ‪‬ﻦ‬ ‫ﺺ ﻓِﻴ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺱ ﻣِﻨ ‪‬ﻪ‪ .‬ﻭ ‪‬ﺭ ‪‬ﺧ ‪‬‬
‫ﺴ ِﻞ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﻋ‪‬ﺎ ‪‬ﻣ ﹸﺔ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳﻮ‪‬ﺍ ِ‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ‪‬ﺘ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻪ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‬
‫ﺱ ﻣِﻨ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫‪‬ﻭﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﻘﹶﺎ ﹸﻝ ِﺇ ﱠﻥ ﻋ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳﻮ‪‬ﺍ ِ‬
‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‬ ‫ﺴ ِﻞ ِﺇﺫﹶﺍ ‪‬ﺟﺮ‪‬ﻯ ﻓِﻴ ِﻪ ﺍﹾﻟﻤ‪‬ﺎ ُﺀ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻊ ﻓِﻰ ﺍﹾﻟ‪‬ﺒ ‪‬ﻮ ِﻝ ﻓِﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ‪‬ﺘ ‪‬‬
‫‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﹶﺓ ﺍﻵ ‪‬ﻣِﻠﻰ‪ ‬ﻋ ‪‬ﻦ ِﺣﺒ‪‬ﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪".‬‬
‫ﻭﺍﻧﻈﺮ ﺍﻷﺭﻗﺎﻡ ﺍﻟﺘﺎﻟﻴﺔ‪ -‬ﻃﺒﻌﺔ ﺍﳌﻜﱰ‪ ٣٧) -‬ﻭ‪ ٨٨‬ﻭ‪ ١١٣‬ﻭ‪ ١٣٧‬ﻭ‪ ١٧٩‬ﻭ‪١٨٨‬‬
‫ﻭ‪ ١٩٤‬ﻭ‪ ( .... ٢٠١‬ﻭﻫﺬﺍ ﻣﻦ ﺍﳌﺎﺋﱵ ﺣﺪﻳﺚ ﺍﻷﻭﱃ ﻓﻘﻂ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻗﺪ ﻗﺎﻝ‬
‫‪‬ﺎ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﻣﺎ ﻻﻋﺘﻀﺎﺩﻩ‪،‬ﺃﻭ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺣﺪﻳﺚ ﻣﻘﺒﻮﻝ ﰲ ﺍﻟﺒﺎﺏ‪،‬ﺃﻭ ﻷﻧﻪ ﻻ‬
‫ﻳﻮﺟﺪ ﺳﻮﺍﻩ ﰲ ﺍﻟﺒﺎﺏ ‪....‬‬
‫‪١٨٩‬‬
‫ﻭﺇﺫﺍ ﺟﺎﺯ ﺍﻷﺧﺬ ‪‬ﺎ ﰲ ﺍﻷﺣﻜﺎﻡ‪،‬ﻓﻤﺎ ﺳﻮﺍﻫﺎ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ــــــــــــــــ‬

‫‪ - ١٨٩‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺧﻄﻮﺭﺓ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻀﻌﻴﻒ ﺑﺎﳌﻮﺿﻮﻉ ﺹ‪٧٦-٧١‬‬

‫‪٧٩‬‬
 ‫ﺣﻜ ‪‬ﻢ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺇﺫﺍ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪،‬ﻭﻋﻤﻠﻮﺍ ﺑﻪ‪،‬ﻭﺃﲨﻌﻮﺍ ﻋﻠﻴﻪ‬
‫ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪،‬ﻭﻻ ﻧﻌﻠﻢ ﳐﺎﻟﻔﹰﺎ ﳍﻢ ﰲ‬
‫ﺫﻟﻚ ‪.‬‬
‫ﺻ ﹶﻔ ِﺔ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ‪‬ﺗ ِﺮ ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹶﻘ ‪‬ﻊ ِﺑ ِﻪ‬
‫ﺼ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ِ‬
‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ":‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﺍﻟﹾﺂﺣ‪‬ﺎ ِﺩ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻣ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺤ‪‬ﺘ ‪‬ﻪ‬
‫ﺻ‪‬‬
‫ﺏ ﻣِﻨﻬ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ِ‬‫ﻀ ‪‬ﺮ ‪‬‬ ‫ﺏ؛ ﹶﻓ ‪‬‬ ‫ﺿ ‪‬ﺮ ٍ‬
‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪ .‬ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ﹸﻛﱡﻠﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﺛﻠﹶﺎﹶﺛ ِﺔ ﹶﺃ ‪‬‬
‫ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﺭ ‪‬ﻭ‪‬ﺗ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺏ ﻣِﻨﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺳﺒِﻴ ﹶﻞ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِﺑ ﹶﻜ ‪‬ﻮِﻧ ِﻪ ‪‬ﻋﻠﹶﻰ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ ‪‬ﻦ‬ ‫ﺿ ‪‬ﺮ ‪‬‬
‫ﺏ ﻣِﻨﻬ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﻓﺴ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ‪ ،‬ﻭ ‪‬‬ ‫ﺿ ‪‬ﺮ ‪‬‬ ‫‪ ،‬ﻭ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ِﻦ ﺩ‪‬ﻭ ﹶﻥ ﺍﻟﹾﺂ ‪‬ﺧ ِﺮ ‪.‬‬
‫ﺤ‪‬ﺘ ‪‬ﻪ ‪ ،‬ﻓﹶﺎﻟ ﱠﻄﺮِﻳ ‪‬ﻖ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻌ ِﺮﹶﻓِﺘ ِﻪ ِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﻮ‪‬ﺍ‪‬ﺗ ‪‬ﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹶﻘ ‪‬ﻊ‬
‫ﺻ‪‬‬
‫ﺏ ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹸﻝ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ِ‬
‫ﻀ ‪‬ﺮ ‪‬‬
‫ﹶﺃﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺙ‬
‫ﻱ ِﺑ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﺪ ﱡﻝ ﺍﹾﻟ ‪‬ﻌﻘﹸﻮ ﹸﻝ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﻮ ‪‬ﺟِﺒ ِﻪ ‪ ،‬ﻛﹶﺎﹾﻟِﺈ ‪‬ﺧﺒ‪‬ﺎ ِﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻭ ِ‬
‫ﻀﺮ‪‬ﻭ ِﺭ ‪‬‬ ‫ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺤ ِﺔ ﺍﹾﻟﹶﺄ ‪‬ﻋﻠﹶﺎ ِﻡ ﺍﱠﻟﺘِﻲ ﹶﺃ ﹾﻇ ‪‬ﻬ ‪‬ﺮﻫ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻳﺪِﻱ‬
‫ﺻ‪‬‬
‫ﺕ ﺍﻟﺼ‪‬ﺎِﻧ ِﻊ ‪ ،‬ﻭ ِ‬
‫ﺍﹾﻟﹶﺄ ‪‬ﺟﺴ‪‬ﺎ ِﻡ ‪ ،‬ﻭِﺇﹾﺛﺒ‪‬ﺎ ِ‬
‫ﺴ‪‬ﺘ ‪‬ﺪ ﱡﻝ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻋﻠﹶﻰ‬
‫ﺤ‪‬ﺘ ‪‬ﻪ ‪ ،‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫ﺻ‪‬‬
‫ﻚ ‪ِ ،‬ﻣﻤ‪‬ﺎ ﹶﺃ ِﺩﱠﻟ ﹸﺔ ﺍﹾﻟ ‪‬ﻌﻘﹸﻮ ِﻝ ‪‬ﺗ ﹾﻘ‪‬ﺘﻀِﻲ ِ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺳ ِﻞ ‪ ،‬ﻭ‪‬ﻧﻈﹶﺎِﺋ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﺻﺤ‪ِ‬ﺘ ِﻪ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺧ‪‬ﺒﺮ‪‬ﺍ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ٍﺮ ﺍ ﹾﻗ‪‬ﺘﻀ‪‬ﺎ ‪‬ﻩ ‪‬ﻧﺺ‪ ‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﺃ ِﻭ ﺍﻟﺴ‪‬ﻨ‪‬ﺔ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻮ‪‬ﺍِﺗ ‪‬ﺮ ِﺓ ‪ ،‬ﹶﺃ ِﻭ‬
‫ِ‬
‫‪١٩٠‬‬
‫ﻝ ‪ ،‬ﻭ ‪‬ﻋ ِﻤ ﹶﻠ ‪‬‬
‫ﺖ ِﺑﻤ‪‬ﻮ ‪‬ﺟِﺒ ِﻪ ِﻟﹶﺄ ‪‬ﺟ ِﻠ ِﻪ "‬ ‫ﺼﺪِﻳ ِﻘ ِﻪ ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹶﻠﻘﱠ ‪‬ﺘ ‪‬ﻪ ﺍﹾﻟﻜﹶﺎﻓﱠ ﹸﺔ ﺑِﺎﹾﻟ ﹶﻘﺒ‪‬ﻮ ِ‬
‫ﺖ ﺍﹾﻟﹸﺄﻣ‪ ‬ﹸﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬‬
‫ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ِ‬
‫ﺾ ﺍﻷﻣﺜﻠﺔ‪:‬‬
‫ﻭﻫﺬﻩ ﺑﻌ ‪‬‬
‫ﺙ"‪،١٩١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ":١٩٢‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ‬ ‫ﺻ‪‬ﻴ ﹶﺔ ِﻟﻮ‪‬ﺍ ِﺭ ٍ‬ ‫ﺚ" ﹶﻻ ‪‬ﻭ ِ‬ ‫ﺣﺪﻳ ﹸ‬
‫ﺙ{‪.‬‬ ‫ﺻ‪‬ﻴ ﹶﺔ ِﻟﻮ‪‬ﺍ ِﺭ ٍ‬
‫ﺚ } ﹶﻻ ‪‬ﻭ ِ‬
‫ﺍﹾﻟﹶﺄ ‪‬ﺣ ‪‬ﻮ ِﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ ‪‬ﻳ ‪‬ﻌﻨِﻲ ﻓِﻲ ‪‬ﺣﺪِﻳ ِ‬

‫‪ - ١٩٠‬ﰲ ﺍﻟﻜﻔﺎﻳﺔ ﺹ ‪٥١‬‬

‫‪ - ١٩١‬ﺍﻟﺘﺮﻣﺬﻱ )‪ ٢١٢٠‬ﻭ ‪ ( ٢١٢١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ( ٣٦٥٨ -٣٦٥٦‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪ ٢٧١٣‬ﻭ ‪ ( ٢٧١٤‬ﻭﺃﲪﺪ‬
‫‪ ١٨٦ / ٤‬ﻭ ‪ ١٨٧‬ﻭ ‪ ٢٣٨‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪ ٨٥ / ٦‬ﻭ ‪ ٢٤٤‬ﻭ ‪ ٢٦٤‬ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ( ٣١٣٦٠‬ﻭﺍﻟﺸﺎﻓﻌﻲ )‪١٣٨٤‬‬
‫( ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ( ٧٢٧٧‬ﻭﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪ . ( ٧٥٧٠‬ﻭﻫﻮ ﺻﺤﻴﺢ ﻣﺸﻬﻮﺭ‬
‫‪ - ١٩٢‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )ﺝ ‪ / ١٠‬ﺹ ‪ ( ٤٨٠‬ﻭ )ﺝ ‪ / ١١‬ﺹ ‪ ( ٣٧‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬

‫‪٨٠‬‬
‫ﺖ ‪‬ﻣ‪‬ﺘﻈﹶﺎ ِﻫﺮ‪‬ﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﻋ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻣ ‪‬ﻦ ﹶﻟﻘِﻴﺖ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺑِﺎﹾﻟ ‪‬ﻤﻐ‪‬ﺎﺯِﻱ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ‪ :‬ﻭ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻚ‬
‫ﺱ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺙ { ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺻ‪‬ﻴ ﹶﺔ ِﻟﻮ‪‬ﺍ ِﺭ ٍ‬
‫ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪:‬ﻓِﻲ ‪‬ﺧ ﹾﻄ‪‬ﺒِﺘ ِﻪ ﻋ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ﹶﻔ‪‬ﺘ ِﺢ } ﹶﻻ ‪‬ﻭ ِ‬
‫ﻼﻓﹰﺎ"‪.١٩٣‬‬
‫ﺍ ‪‬ﺧِﺘ ﹶ‬
‫ﻀ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬ﺣ ‪‬‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﺮﺳﺎﻟﺔ‪ " :‬ﻗﺎﻝ ﺍﷲ ‪ -‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ ":-‬ﹸﻛِﺘ ‪‬‬
‫ﲔ )‪( ١٨٠‬‬
‫ﻑ ‪‬ﺣﻘ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﲔ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺻ‪‬ﻴ ﹸﺔ ِﻟ ﹾﻠﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ﻭ‪‬ﺍﹾﻟﹶﺄ ﹾﻗ ‪‬ﺮِﺑ ‪‬‬
‫ﺕ ِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﺍﻟﹾ ‪‬ﻮ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪[١٨٠/‬‬
‫ﺤ ‪‬ﻮ ِﻝ‬‫ﺻ‪‬ﻴ ﹰﺔ ﱢﻟﹶﺄ ‪‬ﺯﻭ‪‬ﺍ ِﺟﻬِﻢ ‪‬ﻣﺘ‪‬ﺎﻋ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﷲ‪ } :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻓ ‪‬ﻮ ﹶﻥ ﻣِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹶﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ ‪‬ﻭ ِ‬
‫ﻑ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ‬‫ﺴ ِﻬ ‪‬ﻦ ﻣِﻦ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭ ٍ‬‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬ﻦ ِﻓ ‪‬ﻲ ﺃﹶﻧ ﹸﻔ ِ‬
‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺝ ﹶﻓِﺈ ﹾﻥ ‪‬ﺧﺮ‪ ‬ﺟ ‪‬ﻦ ﹶﻓ ﹶ‬ ‫ﹶﻏ‪‬ﻴ ‪‬ﺮ ِﺇ ‪‬ﺧﺮ‪‬ﺍ ٍ‬
‫‪‬ﻋﺰِﻳ ‪‬ﺰ ‪‬ﺣﻜِﻴ ‪‬ﻢ{ )‪ ( ٢٤٠‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﺙ ﺍﻟﺰﻭﺝ ﻣﻦ‬ ‫ﺙ ﺍﻟﻮﺍِﻟ ‪‬ﺪﻳ‪‬ﻦ ﻭﻣﻦ ﻭﺭﺙ ﺑﻌﺪ‪‬ﳘﺎ ﻭ ‪‬ﻣﻌ‪‬ﻬﻤﺎ ﻣﻦ ﺍﻷ ﹾﻗ ‪‬ﺮﺑِﲔ ﻭﻣﲑﺍ ﹶ‬
‫ﻓﺄﻧﺰﻝ ﺍﷲ ﻣﲑﺍ ﹶ‬
‫ﺯﻭﺟﺘﻪ ﻭﺍﻟﺰﻭﺟ ِﺔ ﻣﻦ ﺯﻭﺟﻬﺎ‪،‬ﻓﻜﺎﻧﺖ ﺍﻵﻳﺘﺎﻥ ﳏﺘﻤﻠﺘﲔ ﻷﻥ ‪‬ﺗﹾﺜﺒِﺘﺎ ﺍﻟﻮﺻﻴ ﹶﺔ ﻟﻠﻮﺍﻟ ‪‬ﺪﻳ‪‬ﻦ‬
‫ﺙ ﻣﻊ ﺍﻟﻮﺻﺎﻳﺎ ﻓﻴﺄﺧﺬﻭﻥ ﺑﺎﳌﲑﺍﺙ ﻭﺍﻟﻮﺻﺎﻳﺎ ﻭﳏﺘﻤﻠ ﹰﺔ‬ ‫ﻭﺍﻷﻗﺮﺑﲔ ﻭﺍﻟﻮﺻ‪‬ﻴ ﹶﺔ ﻟﻠﺰﻭﺝ ﻭﺍﳌﲑﺍ ﹶ‬
‫ﺖ ﺍﻵﻳﺘﺎﻥ ﻣﺎ ﻭﺻﻔﻨﺎ ﻛﺎﻥ ﻋﻠﻰ ﺃﻫﻞ‬ ‫ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﳌﻮﺍﺭﻳﺚ ﻧﺎﺳﺨ ﹰﺔ ﻟﻠ ‪‬ﻮﺻ‪‬ﺎﻳ‪‬ﺎ‪،‬ﻓﹶﻠﻤ‪‬ﺎ ﺍﺣﺘﻤﻠ ِ‬
‫ﺐ ﺍﻟﺪ‪‬ﻻﻟﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻓﻤﺎ ﱂ ﳚﺪﻭﻩ ﻧﺼﹰﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﹶﻃﹶﻠﺒ‪‬ﻮﻩ ﰲ ﺳﻨﺔ‬ ‫ﺍﻟﻌﻠﻢ ﹶﻃﹶﻠ ‪‬‬
‫ﺽ ﻣِﻦ‬‫ﷲ ﹶﻗِﺒﻠﹸﻮ ‪‬ﻩ ﲟﺎ ﺍ ﹾﻓ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﺭﺳﻮﻝ ﺍﷲ  ﻓﺈﻥ ‪‬ﻭﺟ‪‬ﺪﻭﻩ ﻓﻤﺎ ﹶﻗِﺒﻠﹸﻮﺍ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﹶﻓ ‪‬ﻌ ِﻦ ﺍ ِ‬
‫ﻃﺎﻋﺘﻪ ‪.‬‬
‫ﻭﻭ‪‬ﺟﺪ‪‬ﻧﺎ ﺃﻫ ﹶﻞ ﺍﻟ ﹸﻔ‪‬ﺘﻴ‪‬ﺎ ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ِﻔ ﹾﻈﻨ‪‬ﺎ ﻋﻨﻪ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎ ﹶﳌﻐ‪‬ﺎﺯِﻱ ﻣِﻦ ﻗﹸﺮﻳﺶ ﻭﻏﲑﻫ ‪‬ﻢ‪ :‬ﻻ‬
‫ﺙ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹸﻞ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ِﺑﻜﹶﺎِﻓ ٍﺮ"‬
‫ﺻ‪‬ﻴ ﹶﺔ ِﻟﻮ‪‬ﺍ ِﺭ ٍ‬
‫ﳜﺘﻠﻔﻮﻥ ﰲ ﺃ ﱠﻥ ﺍﻟﻨﱯ  ﻗﺎﻝ ﻋﺎ ‪‬ﻡ ﺍﻟ ﹶﻔ‪‬ﺘ ِﺢ‪ ":‬ﹶﻻ ‪‬ﻭ ِ‬
‫ﻭ‪‬ﻳ ﹾﺄﹸﺛﺮ‪‬ﻭﻧﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ﺣ‪‬ﻔﻈﻮﺍ ﻋﻨﻪ ِﻣ ‪‬ﻤ ‪‬ﻦ ﹶﻟﻘﹸﻮﺍ ﻣ ‪‬ﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻐﺎﺯﻱ‪،‬ﻓﻜﺎﻥ ﻫﺬﺍ ‪‬ﻧ ﹾﻘ ﹶﻞ ﻋﺎ ‪‬ﻣ ٍﺔ‬
‫ﻋ ‪‬ﻦ ﻋﺎﻣ‪‬ﺔ ﻭﻛﺎﻥ ﺃﻗﻮﻯ ﰲ ﺑﻌﺾ ﺍﻷ ‪‬ﻣ ِﺮ ﻣﻦ ﻧ ﹾﻘ ِﻞ ﻭﺍﺣﺪ ﻋﻦ ﻭﺍﺣ ٍﺪ ﻭﻛﺬﻟﻚ ﻭﺟﺪﻧﺎ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﻋﻠﻴﻪ ﻣ‪‬ﺠﺘﻤﻌﲔ‪.‬‬

‫‪ - ١٩٣‬ﰲ ﺍﻟﻜﻔﺎﻳﺔ ﺹ ‪٥١‬‬

‫‪٨١‬‬
‫ﺾ ﺭِﺟﺎﻟﻪ‬
‫ﺾ ﺍﻟﺸ‪‬ﺎ ِﻣﻴ‪‬ﲔ ﺣﺪﻳﺜﹰﺎ ﻟﻴﺲ ﳑﺎ ‪‬ﻳﹾﺜِﺒﺘ‪‬ﻪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻓﻴﻪ‪ :‬ﺃ ﱠﻥ ﺑﻌ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﺑﻌ ‪‬‬
‫ﺖ ﻣﻦ ﻧﻘﹾﻞ ﺃﻫﻞ ﺍﳌﻐﺎﺯﻱ‬
‫ﺻ ﹾﻔ ‪‬‬
‫ﳎﻬﻮﻟﻮﻥ ﹶﻓ ‪‬ﺮ ‪‬ﻭﻳ‪‬ﻨﺎﻩ ﻋﻦ ﺍﻟﻨﱯ  ﻣﻨﻘ ِﻄﻌ‪‬ﺎ ﻭﺇﳕﺎ ﹶﻗِﺒ ﹾﻠﻨ‪‬ﺎﻩ ﲟﺎ ‪‬ﻭ ‪‬‬
‫ﺚ ﺃﻫﻞ ﺍﳌﻐﺎﺯﻱ‬
‫ﻭﺇﲨﺎﻉ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻴﻪ ﻭﺇﻥ ﹸﻛﻨ‪‬ﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻭﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﺣﺪﻳ ِ‬
‫ﻋﺎﻣ‪‬ﺎ ﻭﺇﲨﺎﻉ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﺻ‪‬ﻴ ﹶﺔ‬
‫ﺃ ‪‬ﺧﺒ‪‬ﺮﻧﺎ" ﺳﻔﻴﺎﻥ" ﻋﻦ" ﺳﻠﻴﻤﺎﻥ ﺍﻷ ‪‬ﺣﻮ‪‬ﻝ" ﻋﻦ" ﳎﺎﻫﺪ" ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﻗﺎﻝ‪ ":‬ﹶﻻ ‪‬ﻭ ِ‬
‫ﺻ‪‬ﻴ ﹶﺔ‬
‫ﺖ ﻣﻦ ﻧ ﹾﻘ ِﻞ ﻋﺎﻣ‪‬ﺔ ﺃﻫﻞ ﺍﳌﻐﺎﺯﻱ ﻋﻦ ﺍﻟﻨﱯ  ﺃﻥ‪ ":‬ﹶﻻ ‪‬ﻭ ِ‬ ‫ﺙ" ﻓﺎﺳﺘﺪﻟﻠﻨﺎ ﲟﺎ ﻭﺻﻔ ‪‬‬ ‫ِﻟﻮ‪‬ﺍ ِﺭ ٍ‬
‫ﺙ" ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳌﻮﺍﺭﻳﺚ ﻧﺎﺳﺨ ﹲﺔ ﻟﻠﻮﺻﻴﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﺰﻭﺟﺔ ﻣﻊ ﺍﳋﱪ ﺍ ﹸﳌ‪‬ﻨﻘﹶﻄﻊ ﻋﻦ ﺍﻟﻨﱯ‬‫ِﻟﻮ‪‬ﺍ ِﺭ ٍ‬
‫ﻉ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻪ‪. ١٩٤ ".‬‬
‫ ﻭﺇﲨﺎ ِ‬
‫ﺖ‪ :‬ﻟﻜ ‪‬ﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﱂ ﻳﺼ ﹾﻠﻪ ﻣﻦ ﻃﺮﻳﻖ ﺻﺤﻴﺢ‪،‬ﻭﺇﳕﺎ ﺃﺧﺬ ﺑﺮﻭﺍﻳﺔ ﺃﻫﻞ‬
‫ﻗﻠ ‪‬‬
‫ﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳊﺪﻳﺚ‪،‬ﻣﻊ ﺃﻥ ﺍﳊﺪﻳﺚ ﻭﺭﺩ ﻣﻦ ﻃﺮﻕ ﺃﺧﺮﻯ‬ ‫ﺍﳌﻐﺎﺯﻱ‪،‬ﻭﺇﲨﺎ ِ‬
‫ﻣﻮﺻﻮﻟﺔ‪،‬ﻟﻜ ‪‬ﻦ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪،‬ﺃﻭ ﱂ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ِﺭ ِﳛ ِﻪ ‪‬ﻭ ﹶﻃ ‪‬ﻌ ِﻤ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻮِﻧ ِﻪ «‪.١٩٥‬‬
‫ﺴ ‪‬ﻪ ‪‬ﺷ ‪‬ﻰ ٌﺀ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ﹶﻏﹶﻠ ‪‬‬
‫ﺠ‪‬‬‫ﻭﺣﺪﻳﺚ‪ِ » :‬ﺇ ﱠﻥ ﺍﹾﻟﻤ‪‬ﺎ َﺀ ﹶﻻ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﺧﺘﻼﻑ ﺍﳊﺪﻳﺚ‪ ":١٩٦‬ﻭِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ﹶﻃ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ِﺭ ‪‬ﳛ ‪‬ﻪ‬
‫ﺐ‬‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻣ‪‬ﺎ ٌﺀ ﹶﻛِﺜ ‪‬ﲑ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺬ ‪‬ﻫ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺡ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬ ‫ﺤ ‪‬ﺮ ٍﻡ ‪‬ﻳﺨ‪‬ﺎﻟِ ﹸﻄ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻄ ‪‬ﻬ ِﺮ ﺍﹾﻟﻤ‪‬ﺎ ُﺀ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﻨ ‪‬ﺰ ‪‬‬
‫ِﺑ ‪‬ﻤ ‪‬‬
‫ﺖ‬‫ﺐ ﹶﻓﻌ‪‬ﺎ ‪‬ﺩ ِﺑﺤ‪‬ﺎِﻟ ِﻪ ﺍﱠﻟﺘِﻲ ‪‬ﺟ ‪‬ﻌﹶﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ﹶﻃﻬ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﹶﺫ ‪‬ﻫ‪‬ﺒ ‪‬‬ ‫ﺤ ‪‬ﺮ ِﻡ ‪‬ﻭﹶﻟ ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ ِﺭ ‪‬ﳛ ‪‬ﻪ‪،‬ﹶﻓِﺈﺫﹶﺍ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﻣِﻨ ‪‬ﻪ ﹶﻃ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠﺴ‪‬ﺎ‪،‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻋ ِﻦ‬ ‫ﺖ ﻣِﻦ ﹶﺃ‪‬ﻧ ‪‬ﻪ ِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ﹶﻃ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ﹶﺃ ‪‬ﻭ ِﺭ ‪‬ﳛ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻧ ِ‬ ‫‪‬ﻧﺠ‪‬ﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭﻣ‪‬ﺎ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺚ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﻣ ِﺔ‪،‬ﻟﹶﺎ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓِﻴ ِﻪ ﺍ ‪‬ﺧِﺘﻠﹶﺎﻓﹰﺎ‬
‫ﺤﺪِﻳ ِ‬ ‫ﻲ  ﻣِﻦ ‪‬ﻭ ‪‬ﺟ ٍﻪ ﻟﹶﺎ ‪‬ﻳﹾﺜِﺒ ‪‬‬
‫ﺖ ِﻣﹾﺜﹶﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬‬
‫‪١٩٧‬‬
‫"‬

‫‪ - ١٩٤‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﺸﺎﻓﻌﻲ ﺹ )‪( ١٤٢-١٣٨‬‬

‫‪ - ١٩٥‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ( ٥٦٣‬ﻭﻋﺪﻯ ‪ ٢٩٧/٢‬ﻭﻫﻖ ‪ ٢٦٠/١‬ﻭﻋﺐ )‪ ( ٢٦٤‬ﻭﻫﻮ ﺿﻌﻴﻒ‬
‫‪ - ١٩٦‬ﺑﺮﻗﻢ )‪ ( ٥٦‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﻭﺍﺧﺘﻼﻑ ﺍﳊﺪﻳﺚ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٥٠٠‬ﻭﳐﺘﺼﺮ ﺍﳌﺰﱐ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٥٥٧‬‬
‫ﺺ ﺃﹶﻥ‬
‫ﺨ ‪‬‬
‫ﺖ ‪ :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻠﻘﻦ ﺑﻌﺪ ﺃﻥ ﺃﺛﺒﺖ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﳊﺪﻳﺚ ‪ ،‬ﻋﻤﺎ ﻭﺭﺩ ﻓﻴﻪ ﻣﻦ ﺍﺳﺘﺜﻨﺎﺀ ‪ " :‬ﹶﻓ‪‬ﺘﹶﻠ ‪‬‬ ‫‪ - ١٩٧‬ﻗﻠ ‪‬‬
‫ﺿﻌِﻴﻒ ‪.‬‬
‫ﻒ ‪ ،‬ﻟﹶﺎ ﳛ ﹼﻞ ﺍﻟِﺎ ‪‬ﺣِﺘﺠ‪‬ﺎﺝ ِﺑ ِﻪ ‪ِ ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ﺎ ﺑ‪‬ﲔ ‪‬ﻣﺮ‪‬ﺳﻞ ‪‬ﻭ ‪‬‬
‫ﺍﻟِﺎ ‪‬ﺳِﺘﹾﺜﻨ‪‬ﺎﺀ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮﺭ ﺿﻌﻴ ‪‬‬

‫‪٨٢‬‬
 ‫ﻭﺣﺪﻳﺚ"ﻻ ﺯﻛﺎ ﹶﺓ ﰲ ﺍﻟﺬﻫﺐ ﺣﱴ ﻳﺒﻠﻎ ﻋﺸﺮﻳﻦ ﺩﻳﻨﺎﺭﹰﺍ"‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪":١٩٨‬ﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ  ﰲ ﺯﻛﺎﺓ ﺍﻟﺬﻫﺐ ﺷﻲﺀ ﻣﻦ ﺟﻬﺔ‬
‫ﻧﻘﻞ ﺍﻵﺣﺎﺩ ﺍﻟﻌﺪﻭﻝ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺛﺒﺎﺕ‪،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﳊﺴﻦ ﺑﻦ ﻋﻤﺎﺭﺓ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﺴﺒﻴﻌﻲ ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺿﻤﺮﺓ ﻭﺍﳊﺎﺭﺙ ﺍﻷﻋﻮﺭ ﻋﻦ ﻋﻠﻲ ) ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ( ﻋﻦ ﺍﻟﻨﱯ‬
‫ﻒ ﺩِﻳﻨ‪‬ﺎ ٍﺭ‪ ١٩٩،‬ﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺃﺑﻮ‬
‫ﺼ ‪‬‬
‫ﺸﺮِﻳ ‪‬ﻦ ﺩِﻳﻨ‪‬ﺎﺭ‪‬ﺍ ِﻧ ‪‬‬
‫ﺃﻧﻪ ﻗﺎﻝ ﻫﺎﺗﻮﺍ ﺯﻛﺎﺓ ﺍﻟﺬﻫﺐ ﻣﻦ ﻛﻞ ِﻋ ‪‬‬
‫ﺣﻨﻴﻔﺔ ﻓﻴﻤﺎ ﺯﻋﻤﻮﺍ ﻭﱂ ﻳﺼﺢ ﻋﻨﻪ ﻭﻟﻮ ﺻﺢ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪﻳﺚ ﺃﻳﻀﺎ‬
‫ﺠﺔ‪،‬ﻭﺍﳊﺴﻦ ﺑﻦ ﻋﻤﺎﺭﺓ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺗﺮﻙ ﺣﺪﻳﺜﻪ ﻟﺴﻮﺀ ﺣﻔﻈﻪ ﻭﻛﺜﺮﺓ‬ ‫ﺣ‪‬‬
‫‪٢٠٠‬‬
‫ﺧﻄﺌﻪ‪،‬ﺭﻭﺍﻩ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻤﺎﺭﺓ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ‪.‬‬
‫ﻭﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻫﺐ ﺇﺫﺍ ﺑﻠﻎ ﺃﺭﺑﻌﲔ ﻣﺜﻘﺎﻻ ﻓﺎﻟﺰﻛﺎﺓ ﻓﻴﻪ ﻭﺍﺟﺒﺔ ﲟﺮﻭﺭ‬
‫ﺍﳊﻮﻝ‪،‬ﺭﺑﻊ ﻋﺸﺮﻩ ﻭﺫﻟﻚ ﺩﻳﻨﺎﺭ ﻭﺍﺣﺪ‪.‬‬
‫‪٢٠١‬‬
‫ﻭﺃﲨﻌﻮﺍ ﺃﻧﻪ ﻟﻴﺲ ﻓﻤﺎ ﺩﻭﻥ ﻋﺸﺮﻳﻦ ﺩﻳﻨﺎﺭﺍ ﺯﻛﺎﺓ ﻣﺎ ﱂ ﺗﺒﻠﻎ ﻗﻴﻤﺘﻬﺎ ﻣﺎﺋﱵ ﺩﺭﻫﻢ ‪.‬‬
‫ﺺ‪،‬ﻣِﻦ‬ ‫ﺚ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹸﺃﻧ‪‬ﺎ ٍ‬
‫ﺱ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ِﺣ ‪‬ﻤ ٍ‬ ‫ﻭﻛﺬﻟﻚ ﺣﺪﻳ ﹸ‬
‫ﺚ ‪‬ﻣﻌ‪‬ﺎﺫﹰﺍ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ﻗﹶﺎ ﹶﻝ‪":‬‬
‫ﺏ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﻟﻤ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﹶﺃ ‪‬‬
‫ﺠ ‪‬ﺪ ﻓِﻲ‬‫ﺏ ﺍﻟﱠﻠ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﻚ ﹶﻗﻀ‪‬ﺎ ٌﺀ ؟"‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ﹾﻗﻀِﻲ ِﺑ ِﻜﺘ‪‬ﺎ ِ‬‫ﺽ ﹶﻟ ‪‬‬ ‫ﻒ ‪‬ﺗ ﹾﻘﻀِﻲ ِﺇﺫﹶﺍ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﹶﻛ‪‬ﻴ ‪‬‬

‫ﻀﻌِﻴﻔﻪ‪ . ..‬ﺍﻫـ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ١‬ﺹ ‪ ( ٣٩٧‬ﻓﻤﺎ‬ ‫ﻱ ﻓِﻲ »ﺷﺮﺡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬﺬﹼﺏ« ﺍ‪‬ﺗﻔﹶﺎﻕ ﺍﹾﻟﻤ‪‬ﺤﺪﺛﲔ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬‬ ‫ﻭ‪‬ﻧﻘﻞ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - ١٩٨‬ﺍﻻﺳﺘﺬﻛﺎﺭ ﺍﳉﺎﻣﻊ ﳌﺬﺍﻫﺐ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ‪)-‬ﺝ ‪ / ٣‬ﺹ ‪( ١١٧‬‬
‫‪ - ١٩٩‬ﻗﻠﺖ ‪ :‬ﻫﻮ ﰲ ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )ﺝ ‪ / ٣‬ﺹ ‪ ( ٩٩٦٦) ( ١١٩‬ﺣﺪ‪‬ﹶﺛﻨ‪‬ﺎ ‪‬ﻭﻛِﻴ ‪‬ﻊ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ‬
‫ﺸﺮِﻳ ‪‬ﻦ ﺩِﻳﻨ‪‬ـﺎﺭ‪‬ﺍ‬ ‫ﺸﺮِﻳ ‪‬ﻦ ﺩِﻳﻨ‪‬ﺎﺭ‪‬ﺍ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪ ،‬ﻭﻓِﻲ ﻋِـ ‪‬‬ ‫ﺲ ﻓِﻲ ﹶﺃﹶﻗ ﱠﻞ ِﻣ ‪‬ﻦ ِﻋ ‪‬‬ ‫ﺿ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺻ ِﻢ ‪‬ﺑ ‪‬ﻦ ‪‬‬ ‫ﻕ ‪ ،‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎ ِ‬ ‫ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺏ‪) .‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻣﻮﻗﻮﻑ (‬ ‫ﺤﺴ‪‬ﺎ ِ‬ ‫ﲔ ﺩِﻳﻨ‪‬ﺎﺭ‪‬ﺍ ﺩِﻳﻨ‪‬ﺎ ‪‬ﺭ ‪ ،‬ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍ ‪‬ﺩ ﹶﻓﺒِﺎﹾﻟ ِ‬ ‫ﻒ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ‪ ،‬ﻭﻓِﻲ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌِ ‪‬‬ ‫ﺼ ‪‬‬ ‫ِﻧ ‪‬‬
‫‪٢٠٠‬‬
‫ﺿ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ‬
‫ﺻ ِﻢ ‪‬ﺑ ِﻦ ‪‬‬ ‫ﻕ ‪ ،‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎ ِ‬ ‫ﺴ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪ ،‬ﻋ ‪‬ﻦ ﺃﹶﺑِﻲ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺤ‪‬‬ ‫‪ -‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ)‪ ( ٧٠٧٨‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺨ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗِﻴ ِﻖ ‪ ،‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍ ِﻹِﺑ ﹸﻞ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ﹶﻘ ‪‬ﺮ ﻭ‪‬ﺍﻟﺸ‪‬ﺎ ُﺀ ﻓﹶﻼ ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ‬
‫ﺻ ‪‬ﺪﹶﻗ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ :‬ﻳ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻲ ِﺇﻧ‪‬ﻲ ‪‬ﻋ ﹶﻔ ‪‬ﻮ ‪‬‬
‫ﺲ ﻓِﻲ ﻣِﺎﹶﺋ‪‬ﺘ ‪‬ﻲ‬‫ﻒ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺸﺮِﻳ ‪‬ﻦ ﺩِﻳﻨ‪‬ﺎﺭ‪‬ﺍ ﻧِ ‪‬‬ ‫ﺴ ﹶﺔ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ِﻋ ‪‬‬ ‫ﻫ‪‬ﺎﺗ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻌﺸ‪‬ﻮ ِﺭ ‪ِ ،‬ﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ﻣِﺎﹶﺋ‪‬ﺘ ‪‬ﻲ ِﺩ ‪‬ﺭ ‪‬ﻫ ٍﻢ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﲔ‬
‫ﺴ ﹸﺔ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ ‪ ،‬ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍ ‪‬ﺩ ﹶﻓﻔِﻲ ﹸﻛ ﱢﻞ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌِـ ‪‬‬ ‫ﺤ ‪‬ﻮ ﹸﻝ ﹶﻓﻔِﻴﻬ‪‬ﺎ ‪‬ﺧ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬ﻮ ﹸﻝ ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﺣ‪‬ﺎ ﹶﻝ ‪‬ﻋﻠﹶ‪‬ﻴﻬ‪‬ﺎ ﺍﹾﻟ ‪‬‬ ‫ِﺩ ‪‬ﺭ ‪‬ﻫ ٍﻢ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﺤ‪‬ﻮ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ِﺩ ‪‬ﺭ ‪‬ﻫﻤ‪‬ﺎ ِﺩ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ"‬
‫‪ - ٢٠١‬ﺍﻧﻈﺮ ﺍﻻﺳﺘﺬﻛﺎﺭ ‪٣٥-٢١/٩‬ﻭ‪ ٣٩‬ﻭﺍﻷﻡ ‪٣٤/٢‬‬

‫‪٨٣‬‬
 ‫ﺠ ‪‬ﺪ ﻓِﻲ ‪‬ﺳ‪‬ﻨ ِﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ‬‫ﺴ‪‬ﻨ ِﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ِ‬ ‫ﺏ ﺍﻟﱠﻠ ِﻪ ؟"‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓِﺒ ‪‬‬ ‫ِﻛﺘ‪‬ﺎ ِ‬
‫ﺏ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ‬ ‫ﻀ ‪‬ﺮ ‪‬‬
‫ﺏ ﺍﻟﱠﻠ ِﻪ ؟" ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺟ‪‬ﺘ ِﻬ ‪‬ﺪ ‪‬ﺭﹾﺃﻳِﻲ‪ ،‬ﻭﻟﹶﺎ ﺁﻟﹸﻮ ﹶﻓ ‪‬‬ ‫‪ ،‬ﻭﻟﹶﺎ ﻓِﻲ ِﻛﺘ‪‬ﺎ ِ‬
‫‪٢٠٢‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ‪‬ﻭﱠﻓ ‪‬ﻖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ‪ ،‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﻟﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺮﺿِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ"‪.‬‬
‫ﺻ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﹾﻟ ‪‬‬
‫‪‬‬
‫ﺼ ‪‬ﺢ‬
‫ﻒ ِﺑﹶﺄ ﹾﻥ ﻗﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺽ ﺍﹾﻟ ‪‬ﻤﺨ‪‬ﺎِﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻋﻘﺐ ﺭﻭﺍﻳﺘﻪ ﻟﻪ‪ ":‬ﹶﻓِﺈ ِﻥ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﺠ‪‬ﺎﻫِﻴ ﹲﻞ ‪.‬‬
‫ﺺ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺱ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ِﺣ ‪‬ﻤ ٍ‬
‫ﺨ‪‬ﺒ ‪‬ﺮ ‪ِ ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻋ ‪‬ﻦ ﹸﺃﻧ‪‬ﺎ ٍ‬
‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺏ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ‬
‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺺ ﻣِﻦ ﹶﺃ ‪‬‬ ‫ﺱ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ِﺣ ‪‬ﻤ ٍ‬ ‫ﺙ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪ ،‬ﻋ ‪‬ﻦ ﹸﺃﻧ‪‬ﺎ ٍ‬ ‫ﺏ‪ :‬ﹶﺃ ﱠﻥ ﹶﻗ ‪‬ﻮ ﹶﻝ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬ ‫ﺠﻮ‪‬ﺍ ‪‬‬ ‫ﻓﹶﺎﹾﻟ ‪‬‬
‫ﻀ ﹸﻞ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ‪‬ﻭ ‪‬ﺯ ‪‬ﻫ ‪‬ﺪ ‪‬ﻩ ‪ ،‬ﻭ‪‬ﺍﻟﻈﱠﺎ ِﻫ ‪‬ﺮ‬
‫ﻑ ﹶﻓ ‪‬‬ ‫ﺚ ‪ ،‬ﻭ ﹶﻛﹾﺜ ‪‬ﺮ ِﺓ ‪‬ﺭﻭ‪‬ﺍِﺗ ِﻪ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﺮ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫‪ ،‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ِﺓ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﻲ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ‬‫ﺡ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗِﻴ ﹶﻞ‪ِ :‬ﺇ ﱠﻥ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ‪‬ﻧ ‪‬‬‫ﺼﻠﹶﺎ ‪‬‬ ‫ﻣِﻦ ﺣ‪‬ﺎ ِﻝ ﹶﺃﺻ‪‬ﺤ‪‬ﺎِﺑ ِﻪ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻭ‪‬ﺍﻟﱢﺜ ﹶﻘ ﹸﺔ ﻭ‪‬ﺍﻟ ‪‬ﺰ ‪‬ﻫ ‪‬ﺪ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺼ ﹲﻞ ‪ ،‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹸﻮ ﹶﻥ ﺑِﺎﻟﱢﺜ ﹶﻘ ِﺔ ‪،‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﹶﻏ ‪‬ﻨ ٍﻢ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻣ‪‬ﺘ ِ‬
‫ﺤِﺘ ِﻪ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﹶﻛﻤ‪‬ﺎ‬
‫ﺻ‪‬‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ِ‬ ‫‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻘ‪‬ﺒﻠﹸﻮ ‪‬ﻩ ﻭ‪‬ﺍ ‪‬ﺣ‪‬ﺘﺠ‪‬ﻮﺍ ِﺑ ِﻪ ‪ ،‬ﹶﻓ ‪‬ﻮﹶﻗ ﹾﻔﻨ‪‬ﺎ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺤ ِﺮ‪ :‬ﻫ ‪‬ﻮ‬ ‫ﺙ ‪ ،٢٠٣‬ﻭﹶﻗ ‪‬ﻮِﻟ ِﻪ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺻ‪‬ﻴ ﹶﺔ ِﻟﻮ‪‬ﺍ ِﺭ ٍ‬ ‫ﺤ ِﺔ ﹶﻗ ‪‬ﻮ ِﻝ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪ :‬ﻟﹶﺎ ‪‬ﻭ ِ‬ ‫ﺻ‪‬‬ ‫‪‬ﻭﹶﻗ ﹾﻔﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ِ‬

‫‪ - ٢٠٢٢٠٢‬ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ( ٣٥٩٤‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷـﻴﺒﺔ )ﺝ ‪ / ٨‬ﺹ ‪ ( ٢٢٩٧٨) ( ١٧٨‬ﻭﺣـﻢ ‪٢٣٠/٥‬‬

‫ﻭ‪ ٢٣٦‬ﻭ‪ ٢٤٢‬ﻭﻣﻲ ‪ ٦٠/١‬ﻭﻧﺼﺐ ‪ ٦٣/٤‬ﻭﺵ ‪ ٢٩٣/٧‬ﻭ‪ ١٧٧/١٠‬ﻭﺳﻨﺔ ‪ ١١٦/١٠‬ﻭﺗﻠﺨـﻴﺺ ‪ ١٨٢/٤‬ﻭﺕ‬
‫)‪ ( ١٣٢٧‬ﺳﻨﺪﻩ ﻟﲔ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﻠﻘﺘﻬﺎ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻑ ﻟﺘﻘﻮﻳﺘﻪ ﻭﺍﻟﻌﻤﻞ ﺑـﻪ‪ .‬ﻭﺃﺧﻄـﺄ‬
‫ﺍﻷﻟﺒﺎﱐ ﰲ ﻓﻬﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﻀﻌﻴﻔﺔ )‪ ( ٨٨١‬ﺣﻴﺚ ﻗﺎﻝ ﺑﻌﺪ ﺃﻥ ﺿﻌﻔﻪ‪ ":‬ﻟﻴﺲ ﺻﺤﻴﺢ ﺍﳌﻌﲎ ﻋﻨﺪﻱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ‬
‫ﺑﺘﺼﻨﻴﻒ ﺍﻟﺴﻨﺔ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻧﺰﺍﻟﻪ ﺇﻳﺎﻩ ﻣﻌﻪ ﻣﱰﻟﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻜﻤﺎ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟـﻨﺺ ﰲ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﻳﺄﺧﺬ ﺑﺎﻟﺴﻨﺔ ﺇﻻ ﺇﺫﺍ ﱂ ﳚﺪ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﻣـﺴﻠﻢ‪ ،‬ﺑـﻞ‬
‫ﺍﻟﻮﺍﺟﺐ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻌﹰﺎ ﻭﻋﺪ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﳌﺎ ﻋﻠﻢ ﻣﻦ ﺃﻥ ﺍﻟﺴﻨﺔ ﺗﺒﲔ ﳎﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻘﻴـﺪ ﻣﻄﻠﻘـﻪ‬
‫ﻭﲣﺼﺺ ﻋﻤﻮﻣﻪ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ … ﺍ‪.‬ﻫـ‬
‫ﺃﻗﻮ ﹸﻝ‪ :‬ﻭﻫﺬﻩ ﺍﻟﻘﻀﻴ ﹸﺔ ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﺃﺻﻼﹰ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣ ‪‬ﺪ ﳑﻦ ﻓﺴﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺬﻟﻚ‪ .‬ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ‪ :‬ﺇﺫﺍ‬
‫ﻼ‬
‫ﻋﺮﺿﺖ ﻋﻠ ‪‬ﻲ ﻗﻀﻴ ﹲﺔ ﺃﻧﻈﺮ ﻫﻞ ﳍﺎ ﺣ ﱞﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻓﺈﻥ ﻛﺎﻥ ﳍﺎ ﺣ ﱞﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺻﺮﻳﺢ ﻛﺎﳌﻮﺍﺭﻳـﺚ ﻣـﺜ ﹰ‬
‫ﺃﺣﻜﻢ ‪‬ﺎ ﻣﺒﺎﺷﺮﺓ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﻟﻠﺴﻨﺔ‪ ،‬ﻷﻥ ﺍﻟﺴ‪‬ﻨﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺗﻜﻮﻥ ـ ﺇﻥ ﻭﺟﺪﺕ ـ ﻣﺆﻛﺪﺓ ﻟﻠﺤﻜﻢ ﻓﻘﻂ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﳍﺎ ﺣﻜﻢ ﳎﻤﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺴﻨﺔ ﺍﳌﻔﺼﻠﺔ ﳍﺬﺍ ﺍﳊﻜﻢ ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﳍﺎ ﺣﻜﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﻓﻨﺮﺟﻊ ﺇﱃ‬
‫ﺺ‬
‫ﻼ‪ :‬ﻓﻬﺬﺍ ﻣﻘﺼﺪ ﻣﻌﺎﺫ ـ ﻭﺇﻥ ﱂ ﻳﻮﺟـﺪ ﻧـ ‪‬‬ ‫ﺍﻟﺴ‪‬ﻨﺔ ﻷﻥ ﻓﻴﻬﺎ ﺃﺣﻜﺎﻣﹰﺎ ﺯﺍﺋﺪﺓ ﻋ‪‬ﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺤﺮﱘ ﺍﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ ﻣﺜ ﹰ‬
‫ﺻﺮﻳﺢ ﻻ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﰲ ﺍﻟﺴ‪‬ﻨﺔ ﳒﺘﻬﺪ … ﺍﻧﻈﺮ ﻛﺘﺎﰊ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻷﻟﺒﺎﱐ ﺣﻮﻝ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪ - ٢٠٣‬ﻣﺮ ﲣﺮﳚﻪ‬

‫‪٨٤‬‬
‫ﺴ ﹾﻠ ‪‬ﻌ ﹸﺔ ﻗﹶﺎِﺋ ‪‬ﻤ ﹲﺔ‬
‫ﻒ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﺒ‪‬ﺎِﻳﻌ‪‬ﺎ ِﻥ ﻓِﻲ ﺍﻟﱠﺜ ‪‬ﻤ ِﻦ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺤ ﱡﻞ ‪‬ﻣ‪‬ﻴ‪‬ﺘ‪‬ﺘ ‪‬ﻪ ‪ ،٢٠٤‬ﻭﹶﻗ ‪‬ﻮِﻟ ِﻪ‪ِ :‬ﺇﺫﹶﺍ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﺍﻟ ﱡﻄﻬ‪‬ﻮ ‪‬ﺭ ﻣ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ﺍﹾﻟ ِ‬
‫ﺖ‬‫ﺚ ﻟﹶﺎ ‪‬ﺗﹾﺜ‪‬ﺒ ‪‬‬ ‫ﺖ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ﹸ‬
‫‪‬ﺗﺤ‪‬ﺎﹶﻟﻔﹶﺎ ‪‬ﻭ‪‬ﺗﺮ‪‬ﺍﺩ‪‬ﺍ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻊ ‪ ،‬ﻭﹶﻗ ‪‬ﻮِﻟ ِﻪ‪ :‬ﺍﻟ ‪‬ﺪ‪‬ﻳ ﹸﺔ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎِﻗﹶﻠ ِﺔ ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺐ‬‫ﺤِﺘﻬ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﻃﹶﻠ ِ‬ ‫ﺼ‪‬‬ ‫ﻣِﻦ ِﺟ ‪‬ﻬ ِﺔ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ‪ ،‬ﹶﻟ ِﻜ ‪‬ﻦ ﹶﻟﻤ‪‬ﺎ ‪‬ﺗﹶﻠ ﱠﻘ‪‬ﺘﻬ‪‬ﺎ ﺍﹾﻟﻜﹶﺎﱠﻓ ﹸﺔ ‪‬ﻋ ِﻦ ﺍﹾﻟﻜﹶﺎﱠﻓ ِﺔ ﹶﻏ‪‬ﻨﻮ‪‬ﺍ ِﺑ ِ‬
‫ﺐ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ‬
‫ﺚ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ‪ ،‬ﹶﻟﻤ‪‬ﺎ ﺍ ‪‬ﺣ‪‬ﺘﺠ‪‬ﻮﺍ ِﺑ ِﻪ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﻏ‪‬ﻨﻮ‪‬ﺍ ‪‬ﻋ ‪‬ﻦ ﹶﻃﹶﻠ ِ‬ ‫ﻚ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ﹶﻟﻬ‪‬ﺎ ‪ ،٢٠٥‬ﹶﻓ ﹶﻜ ﹶﺬِﻟ ‪‬‬
‫ﺏ‪:‬‬‫ﺠﻮ‪‬ﺍ ‪‬‬ ‫ﺴﹶﺄﹶﻟ ِﺔ ﻓﹶﺎﹾﻟ ‪‬‬
‫ﺝ ِﺑ ِﻪ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺼ ‪‬ﺢ ﺍﻟِﺎﺣ‪ِ‬ﺘﺠ‪‬ﺎ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ ﹶﻓِﺈ ﹾﻥ ﻗﹶﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ ﻣِﻦ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ِﺭ ﺍﻟﹾﺂﺣ‪‬ﺎ ِﺩ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﻒ‬‫ﺿﻠﹶﺎﹶﻟ ٍﺔ ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﺞ ﺍﹾﻟ ‪‬ﻤﺨ‪‬ﺎِﻟ ‪‬‬ ‫ﺠ‪‬ﺘ ِﻤ ‪‬ﻊ ﹸﺃ ‪‬ﻣﺘِﻲ ‪‬ﻋﻠﹶﻰ ‪‬‬ ‫ﺖ ﻣِﻦ ﹶﻗ ‪‬ﻮِﻟ ِﻪ  ‪ :‬ﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ‪‬ﻭﹶﺃﹾﺛ‪‬ﺒ ‪‬‬
‫ﺏ ﺁ ‪‬ﺧ ‪‬ﺮ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ِﺪ ﺟ‪‬ﺎِﺋ ‪‬ﺰ‬ ‫ﻉ ‪ ،‬ﻛﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﻭﻟﹶﻰ ‪‬ﻭ ‪‬ﺟﻮ‪‬ﺍ ‪‬‬ ‫ﺤ ِﺔ ﺍﹾﻟِﺈ ‪‬ﺟﻤ‪‬ﺎ ِ‬ ‫ﺻ‪‬‬ ‫ﻚ ﻓِﻲ ِ‬ ‫ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺤﻠِﻴ ٍﻞ ‪،‬‬
‫ﺨ‪‬ﺒ ِﺮ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ِﺪ ِﻣﹾﺜ ﹶﻞ‪ :‬ﺗ ‪‬‬ ‫ﺸ ‪‬ﺮ ِﻋ‪‬ﻴ ِﺔ ِﺑ ‪‬‬
‫ﺖ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ ﺍﻟ ‪‬‬
‫ﺴﹶﺄﹶﻟ ِﺔ ‪ِ ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﺇِﺫﹶﺍ ﺟ‪‬ﺎ ‪‬ﺯ ‪‬ﺗﹾﺜﺒِﻴ ‪‬‬
‫ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺏ ‪ ،‬ﻭﹶﻗ ﹾﻄ ٍﻊ ‪،‬‬ ‫ﻀ ‪‬ﺮ ٍ‬ ‫ﺼﺤِﻴ ٍﺢ ‪ ،‬ﻭِﺇ‪‬ﺑﻄﹶﺎ ٍﻝ ‪ ،‬ﻭِﺇﻗﹶﺎ ‪‬ﻣ ِﺔ ‪‬ﺣ ‪‬ﺪ ِﺑ ‪‬‬ ‫ﻁ ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺏ ‪ ،‬ﻭِﺇ ‪‬ﺳﻘﹶﺎ ٍ‬ ‫ﺤ ِﺮ ٍﱘ ‪ ،‬ﻭِﺇﳚ‪‬ﺎ ٍ‬ ‫‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺱ ﹶﻃ ِﺮﻳ ‪‬ﻖ‬ ‫ﺱ ﹶﺃ ‪‬ﻭﻟﹶﻰ ‪ِ ،‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬‬ ‫ﻚ ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬‬ ‫ﺝ ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻭﹶﻗ‪‬ﺘ ٍﻞ ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺳِﺘﺒ‪‬ﺎ ‪‬ﺣ ِﺔ ﹶﻓ ‪‬ﺮ ٍ‬
‫ﺿ ‪‬ﺢ ﻟﹶﺎ ِﺇ ‪‬ﺷﻜﹶﺎ ﹶﻝ ﻓِﻴ ِﻪ "‪.٢٠٦‬‬ ‫ِﻟ ‪‬ﻬ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ ‪ ،‬ﻭ ِﻫ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ﹸﺓ ﺩ‪‬ﻭ ﹶﻥ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﻭ‪‬ﺍ ِ‬
‫ﺏ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﲔ ﻣِﻦ ﹶﺃ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﳉﺼﺎﺹ ﻋﻘﺐ ﺭﻭﺍﻳﺘﻪ ﻟﻪ‪":‬ﹶﻓِﺈ ﹾﻥ ﻗِﻴ ﹶﻞ‪ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻣ ‪‬‬
‫ﺠﻬ‪‬ﻮِﻟ ‪‬‬
‫ﺐ‬
‫ﺏ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ﺗ‪‬ﻮﺟِـ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﻚ ﺇﻟﹶﻰ ِﺭﺟ‪‬ﺎ ٍﻝ ﻣِﻦ ﹶﺃ ‪‬‬ ‫ﺿﺎﹶﻓ‪‬ﺘ ‪‬ﻪ ﹶﺫِﻟ ‪‬‬
‫ﻚ‪ِ،‬ﻟﹶﺄ ﱠﻥ ﺇ ‪‬‬‫ﻀ ‪‬ﺮ ‪‬ﻩ ﹶﺫِﻟ ‪‬‬‫‪‬ﻣﻌ‪‬ﺎ ٍﺫ ‪،‬ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪ :‬ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺕ ‪‬ﻣ ﹾﻘﺒ‪‬ﻮﻟﹸﻮ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ‪‬ﻳ ِﺔ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪.‬‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ‪،‬ﺇﻟﱠﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺛﻘﹶﺎ ‪‬‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ ﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻣِﻦ ﹶﺃ ‪‬‬
‫‪‬ﺗ ﹾﺄﻛِﻴ ‪‬ﺪ ‪‬ﻩ‪ِ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺽ‪،‬ﻭ‪‬ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻬ ‪‬ﺮ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻣِﻦ‬
‫ﺱ ﺑِﺎﹾﻟ ﹶﻘﺒ‪‬ﻮ ِﻝ‪،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻔﹶﺎ ‪‬‬
‫ﺨ‪‬ﺒ ‪‬ﺮ ﹶﻗ ‪‬ﺪ ‪‬ﺗﹶﻠﻘﱠﺎ ‪‬ﻩ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻭﻣِﻦ ِﺟ ‪‬ﻬ ٍﺔ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﲑ‬
‫ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻧ ِﻜ ٍﲑ ﻣِﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﻭ‪‬ﺍِﺗ ِﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺭ ‪‬ﺩ ﹶﻟ ‪‬ﻪ ‪ ،‬ﻭﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪ :‬ﹶﻓِﺈ ﱠﻥ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﹶﺃ ‪‬ﺣﻮ‪‬ﺍﻟِـ ِﻪ ﹶﺃ ﹾﻥ ﻳ‪‬ـ ِ‬
‫‪‬ﻣ ‪‬ﺮ ‪‬ﺳﻠﹰﺎ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳ ﹸﻞ ِﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻣ ﹾﻘﺒ‪‬ﻮ ﹲﻝ " ‪.٢٠٧‬‬

‫ﻕ‬
‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺳﹶﻠ‪‬ﻴ ٍﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪ِ -‬ﻣ ‪‬ﻦ ﺁ ِﻝ ‪‬ﺑﻨِﻰ ﺍ َﻷ ‪‬ﺯ ‪‬ﺭ ِ‬ ‫ﻚ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﺤﻴ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫‪ - ٢٠٤‬ﻣﻮﻃﺄ ﻣﺎﻟﻚ)‪ ( ٤٢‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻳ ‪‬‬
‫‪ -‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ِﺓ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﹶﺓ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻮ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻰ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﺪ‪‬ﺍ ِﺭ ‪ -‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ‪-‬‬
‫ﺿﹸﺄ ﺑِـ ِﻪ ﹶﻓﻘﹶـﺎ ﹶﻝ‬ ‫ﺸﻨ‪‬ﺎ ﹶﺃﹶﻓ‪‬ﻨ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺿ ﹾﺄﻧ‪‬ﺎ ِﺑ ِﻪ ‪‬ﻋ ِﻄ ‪‬‬
‫ﺤ ِﻤ ﹸﻞ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ﺍﹾﻟ ﹶﻘﻠِﻴ ﹶﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ﹶﻓِﺈ ﹾﻥ ‪‬ﺗ ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺐ ﺍﹾﻟ‪‬ﺒ ‪‬‬‫‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬ﺮ ﹶﻛ ‪‬‬
‫ﺤ ﱡﻞ ‪‬ﻣ‪‬ﻴ‪‬ﺘ‪‬ﺘ ‪‬ﻪ «‪ .‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺧﻼﻓﹰﺎ ﳌﻦ ﺯﻋﻢ ﺿﻌﻔﻪ ﻭﺍﺿﻄﺮﺍﺑﻪ ﻭﺍﻧﻈﺮ‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » - -‬ﻫ ‪‬ﻮ ﺍﻟ ﱠﻄﻬ‪‬ﻮ ‪‬ﺭ ﻣ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ﺍﹾﻟ ِ‬
‫ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ١‬ﺹ ‪ ( ٣٧٠‬ﻓﻤﺎ ﺑﻌﺪ‬
‫‪ - ٢٠٥‬ﻭﺍﻧﻈﺮ ﺗﺬﻛﺮﺓ ﺍﶈﺘﺎﺝ ﺇﱃ ﺃﺣﺎﺩﻳﺚ ﺍﳌﻨﻬﺎﺝ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٠٩‬ﻭﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﻟﻠﻄﺤﺎﻭﻱ)‪( ١٩٧٧‬‬
‫‪ - ٢٠٦‬ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﺘﻔﻘﻪ ﺑﺮﻗﻢ )‪( ٥٠٩‬‬
‫‪ - ٢٠٧‬ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ )ﺝ ‪ / ٢‬ﺹ ‪( ٤١٢‬‬

‫‪٨٥‬‬
 ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ‪ ":‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ‪‬ﺗﹶﻠ ﱠﻘ‪‬ﺘ ‪‬ﻪ ﺍﹾﻟﹸﺄ ‪‬ﻣ ﹸﺔ ﺑِﺎﹾﻟ ﹶﻘﺒ‪‬ﻮ ِﻝ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻈ ِﻬ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﻓِﻴ ِﻪ‬
‫ﺚ ‪‬ﻋ ‪‬ﻦ‬
‫ﺤ ﹸ‬
‫ﺐ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺠ ‪‬‬
‫ﺡ ﻓِﻴ ِﻪ ﹶﻛ ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﺮ ‪‬ﺳﻠﹰﺎ ‪‬ﺑ ﹾﻞ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﻚ ﹶﻓﻠﹶﺎ ‪‬ﻳ ﹾﻘ ‪‬ﺪ ‪‬‬
‫ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ‪ ،‬ﻭِﺇ‪‬ﻧﻜﹶﺎﺭ‪‬ﺍ‪ ،‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪٢٠٨‬‬
‫ﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ"‬
‫ﺏ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﻤ‪‬ﻴ ‪‬ﻦ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻋﻘﺒﻪ‪ ":‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻣ ‪‬‬
‫ﺙ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‬
‫ﺙ ِﺑ ِﻪ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ﹸ‬‫ﺚ ‪‬ﻭﹶﺃ ﱠﻥ ﺍﱠﻟﺬِﻱ ‪‬ﺣ ‪‬ﺪ ﹶ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ِﺓ ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﺮ ‪‬ﻩ ﹶﺫِﻟ ‪‬‬
‫ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻬ ‪‬ﺮ ِﺓ ﻣِﻦ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻦ‬‫ﺏ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ﻟﹶﺎ ﻭ‪‬ﺍ ِﺣ ٍﺪ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃ‪‬ﺑﹶﻠ ﹸﻎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺻﺤ‪‬ﺎ ِ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ٍﺔ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﻕ‬
‫ﺼ ‪‬ﺪ ِ‬‫ﻀ ِﻞ ﻭ‪‬ﺍﻟ ‪‬‬‫ﺏ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ﺑِﺎﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭ‪‬ﺍﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ﻭ‪‬ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﻒ ‪‬ﻭ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ﹸﺓ ﹶﺃ ‪‬‬
‫ﻭ‪‬ﺍ ِﺣ ٍﺪ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻮ ‪‬ﺳ ‪‬ﻤ ‪‬ﻲ‪ ،‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺨﻔﹶﻰ ؟‬ ‫ﺤ ﱢﻞ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺿ ِﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﻣِﻦ ﹶﺃﻓﹶﺎ ِ‬ ‫ﺡ‪،‬ﺑ ﹾﻞ ﹶﺃ ‪‬‬ ‫ﺠﺮ‪‬ﻭ ‪‬‬
‫ﺏ ‪‬ﻭﻟﹶﺎ ‪‬ﻣ ‪‬‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﹶﻛﺬﱠﺍ ‪‬‬ ‫ﻑ ﻓِﻲ ﹶﺃ ‪‬‬ ‫‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺚ؟‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻒ ‪‬ﻭ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ ﺣ‪‬ﺎ ِﻣ ﹸﻞ ِﻟﻮ‪‬ﺍ ِﺀ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﻚ‪،‬ﻛﹶ‪‬ﻴ ‪‬‬‫ﻚ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺑِﺎﻟ‪‬ﻨ ﹾﻘ ِﻞ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺸ ‪‬‬ ‫‪‬ﻭ ِﺧﻴ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ‪،‬ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻚ‬
‫ﺚ ﻓﹶﺎ ‪‬ﺷ ‪‬ﺪ ‪‬ﺩ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ‪‬‬
‫ﺚ‪ :‬ﺇﺫﹶﺍ ‪‬ﺭﹶﺃ ‪‬ﻳﺖ‪ ‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﻓِﻲ ﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ‪‬ﺣﺪِﻳ ٍ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺾ ﹶﺃِﺋ ‪‬ﻤ ِﺔ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‪:‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﻲ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﹶﻏ‪‬ﻨ ٍﻢ‬ ‫ﺐ‪ :‬ﻭ ﹶﻗ ‪‬ﺪ ﻗِﻴ ﹶﻞ ﺇ ﱠﻥ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ‪‬ﻧ ‪‬‬ ‫ﺨﻄِﻴ ‪‬‬ ‫ِﺑ ِﻪ‪،‬ﹶﻗﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﹾﻟ ‪‬‬
‫ﺼ ﹲﻞ‪ ،‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹸﻮ ﹶﻥ ﺑِﺎﻟﱢﺜ ﹶﻘ ِﺔ‪ ،‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻗ ‪‬ﺪ ‪‬ﻧ ﹶﻘﻠﹸﻮ ‪‬ﻩ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻣ‪‬ﺘ ِ‬
‫ﺤ ِﺔ ﹶﻗ ‪‬ﻮ ِﻝ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ‬ ‫ﺻ‪‬‬ ‫ﺤِﺘ ِﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻭﹶﻗ ﹾﻔﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ِ‬ ‫ﺻ‪‬‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ِ‬ ‫ﻭ‪‬ﺍ ‪‬ﺣ‪‬ﺘﺠ‪‬ﻮﺍ ِﺑ ِﻪ‪،‬ﹶﻓ ‪‬ﻮ ﹶﻗ ﹾﻔﻨ‪‬ﺎ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺤ ﱡﻞ ‪‬ﻣ‪‬ﻴ‪‬ﺘ‪‬ﺘ ‪‬ﻪ {‪ ،‬ﻭﹶﻗ ‪‬ﻮِﻟ ِﻪ‪:‬‬‫ﺤ ِﺮ }‪ ،‬ﻫ ‪‬ﻮ ﺍﻟ ﱠﻄﻬ‪‬ﻮ ‪‬ﺭ ﻣ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ﺍﹾﻟ ِ‬ ‫ﺙ {‪ ،‬ﻭ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬‫ﺻ‪‬ﻴ ﹶﺔ ِﻟﻮ‪‬ﺍ ِﺭ ٍ‬ ‫‪ } :‬ﻟﹶﺎ ‪‬ﻭ ِ‬
‫ﺴ ﹾﻠ ‪‬ﻌ ﹸﺔ ﻗﹶﺎِﺋ ‪‬ﻤ ﹲﺔ ‪‬ﺗﺤ‪‬ﺎﹶﻟﻔﹶﺎ ‪‬ﻭ‪‬ﺗﺮ‪‬ﺍﺩ‪‬ﺍ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻊ {‪ ،‬ﻭﹶﻗ ‪‬ﻮِﻟ ِﻪ‪ } :‬ﺍﻟ ‪‬ﺪ‪‬ﻳ ﹸﺔ‬
‫ﻒ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﺒ‪‬ﺎِﻳﻌ‪‬ﺎ ِﻥ ﻓِﻲ ﺍﻟﱠﺜ ‪‬ﻤ ِﻦ ﻭ‪‬ﺍﻟ ‪‬‬
‫} ﺇﺫﹶﺍ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﺖ ﻣِﻦ ِﺟ ‪‬ﻬ ِﺔ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻟﻤ‪‬ﺎ ‪‬ﺗﹶﻠ ﱠﻘ‪‬ﺘﻬ‪‬ﺎ‬ ‫ﺚ ﻟﹶﺎ ‪‬ﺗﹾﺜ‪‬ﺒ ‪‬‬
‫ﺖ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ﹸ‬ ‫‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎِﻗﹶﻠ ِﺔ {‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺚ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ‬ ‫ﻚ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﺐ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ﹶﻟﻬ‪‬ﺎ‪،‬ﹶﻓ ﹶﻜ ﹶﺬِﻟ ‪‬‬
‫ﺤِﺘﻬ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﻃﹶﻠ ِ‬ ‫ﺼ‪‬‬ ‫ﺍﹾﻟﻜﹶﺎﱠﻓ ﹸﺔ ‪‬ﻋ ِﻦ ﺍﹾﻟﻜﹶﺎﱠﻓ ِﺔ ﹶﻏﻨ‪‬ﻮﺍ ِﺑ ِ‬
‫ﺐ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ﹶﻟ ‪‬ﻪ‪،‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ﹶﻛﻠﹶﺎ ‪‬ﻣ ‪‬ﻪ "‪. ٢٠٩‬‬
‫ﹶﻟﻤ‪‬ﺎ ﺍ ‪‬ﺣ‪‬ﺘﺠ‪‬ﻮﺍ ِﺑ ِﻪ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﻏﻨ‪‬ﻮﺍ ‪‬ﻋ ‪‬ﻦ ﹶﻃﹶﻠ ِ‬
‫ــــــــــــــــ‬

‫‪ - ٢٠٨‬ﺍﳌﺴﺘﺼﻔﻰ )ﺝ ‪ / ٢‬ﺹ ‪( ٢٣٣‬‬

‫‪ - ٢٠٩‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ )ﺝ ‪ / ١‬ﺹ ‪( ٢٧٥‬‬

‫‪٨٦‬‬
 ‫ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﻳﺰﻋﻢ ﺃﻥ ﺍﻟﻘﺪﺍﻣﻰ ﱂ ﻳﻔﺮ‪‬ﻗﻮﺍ ﺑﲔ ﺍﳊﺴﻦ ﻭﺍﻟﻀﻌﻴﻒ‬

‫ﺤﻠﹶـﺎ ﹸﻝ‬
‫ﺨ ِﺔ ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬‬
‫ﺐ ‪‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻔﻀ‪‬ﺎِﺋﻞﹶ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻱ‪ ":‬ﺧﺬﹸﻭﺍ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬ﺮﻏﹶﺎِﺋ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﺺ"‬
‫ﻑ ﺍﻟ ‪‬ﺰﻳ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨ ﹾﻘ ِ‬
‫‪٢١٠‬‬
‫ﺤﺮ‪‬ﺍ ‪‬ﻡ ﹶﻓﻠﹶﺎ ‪‬ﺗ ﹾﺄ ‪‬ﺧﺬﹸﻭ ‪‬ﻩ ِﺇﻟﱠﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﻭ‪‬ﺍﻟﹾ ‪‬‬
‫ﺏ ‪‬ﻭﹶﻓﻀ‪‬ﺎِﺋ ِﻞ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬
‫ﻱ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﻳﻘﻮﻝ‪ِ " :‬ﺇﺫﹶﺍ ‪‬ﺭﻭِﻳﻨ‪‬ﺎ ﻓِﻲ ﺍﻟﱠﺜﻮ‪‬ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﻬ ِﺪ ‪‬‬
‫ﺤﻠﹶـﺎ ِﻝ ﻭ‪‬ﺍﹾﻟﺤ‪‬ـﺮ‪‬ﺍ ِﻡ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶـﺎ ِﻡ‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ‪،‬ﺗﺴ‪‬ﺎ ‪‬ﻫ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺭﻭِﻳﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫‪٢١١‬‬
‫ﺸ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ"‬ ‫‪‬ﺗ ‪‬‬
‫ﻗﺎﻝ ﺃﺳﺘﺎﺫﻧﺎ ﺩ‪ -‬ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ ﻣﻌﻠﻘﹰﺎ ﻋﻠﻰ ﻛﻼﻡ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪:‬‬
‫" ﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺑﻪ ﺃ‪‬ﻢ ﻳﺸﺪﺩﻭﻥ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻓﻼ ﻳﺮﻭﻭﻥ ﺇﻻ ﻣﺎ ﺗـﻮﺍﻓﺮﺕ ﻓﻴـﻪ‬
‫ﺷﺮﻭﻁ ﺍﻟﺼﺤﺔ‪،‬ﻭﻳﺘﺴﺎﻫﻠﻮﻥ ﺑﻘﺒﻮﻝ ﻏﲑﻫﺎ ﻭﺭﻭﺍﻳﺘﻪ ﻋﻤﻦ ﺧﻔﺖ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟـﺸﺮﻭﻁ‪،‬ﻓﱰﻝ‬
‫ﺇﱃ ﺩﺭﺟﺔ ﺍﳊﺴﻦ ﺑﻨﻮﻋﻴﻪ ﰲ ﺍﺻﻄﻼﺡ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺎﺑﻠﻪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺬﻱ ﻳﻌﻤﻞ‬
‫ﺡ ﺍﳊﺴﻦ ﰲ ﻋﺼﺮﻫﻢ ﺑﻌ ‪‬ﺪ‪،‬ﻭﳑﺎ ﻳﺮﺟﺢ ﻣﺎ‬ ‫ﺑﻪ ﰲ ﺍﺻﻄﻼﺡ ﺍﳌﺘﻘﺪﻣﲔ‪،‬ﺇﺫ ﱂ ﻳﺴﺘﻘ ‪‬ﺮ ﺍﺻﻄﻼ ‪‬‬
‫ﺤﺮ‪‬ﺍ ِﻡ ِﺇﻟﱠـﺎ ﻣِـ ‪‬ﻦ‬
‫ﺤﻠﹶﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺖ ﺇﻟﻴﻪ ﻗﻮﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ":‬ﻟﹶﺎ ‪‬ﺗ ﹾﺄ ‪‬ﺧﺬﹸﻭﺍ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺫﻫﺒ ‪‬‬
‫ﺱ ِﺑﻤ‪‬ـﺎ ﺳِـﻮ‪‬ﻯ‬ ‫ﺸﻬ‪‬ﻮﺭِﻳ ‪‬ﻦ ﺑِﺎﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ ﹶﻥ ﺍﻟ ‪‬ﺰﻳ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﻭ‪‬ﺍﻟ‪‬ﻨ ﹾﻘﺼ‪‬ﺎ ﹶﻥ ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺅﺳ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎِﻳ ِﺦ"‪. ٢١٢‬‬
‫ﹶﺫِﻟ ‪‬‬
‫ﻭﻣﺎ ﺍﻟﺮﺅﺳﺎ ُﺀ ﺍﳌﺸﻬﻮﺭﻭﻥ ﺇﻻ ﺍﻷﺋﻤﺔ‪،‬ﻭﻣﻦ ﺗﻮﻓﺮﺕ ﻓﻴﻬﻢ ﺃﻋﻠـﻰ ﺷـﺮﻭﻁ ﺍﻟـﺼﺤﺔ‪،‬ﻭﺃﻣﺎ‬
‫ﺍﳌﺸﺎﻳﺦ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ‪‬ﻢ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﰲ ﺍﻟﺘﻌﺪﻳﻞ ﻓﻘﻮﳍﻢ) ﺷﻴﺦ ( ﺫﻛﺮﻩ ﺍﺑﻦ‬
‫ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻌﺪﻳﻞ ﺍﻷﺭﺑﻊ‪،‬ﻭﻫﻮ ﳑﻦ ﻳﻘﺒﻞ ﺣﺪﻳﺜﻪ ﻭﰲ ﻣﺮﺗﺒﺔ ﻣﻦ‬
‫ﻳﻘﺎﻝ ﻓﻴﻪ ﺟﻴﺪ ﺍﳊﺪﻳﺚ ﻭﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﻭﺇﻥ ﱂ ﻳﻜـﻦ ﺍﳌـﺮﺍﺩ ) ﺑﺎﳌـﺸﺎﻳﺦ ( ﺍﳌﻌـﲎ‬
‫ﺍﻻﺻﻄﻼﺣﻲ‪ -‬ﺑﻞ ﻋﻤﻮﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ -‬ﻓﺎﳌﻘﺼﻮ ‪‬ﺩ ﺑﻪ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻤـﻦ ﻻ ﻳﻜـﻮ ﹸﻥ ﺷـﺪﻳ ‪‬ﺪ‬
‫ﺐ ﻋﻠﻰ ﺣﺪﻳﺜ ِﻪ ﺭﻭﺍﻳ ﹸﺔ ﺍﻟﺸﻮﺍ ﱢﺫ‬
‫ﺍﻟﻀﻌﻒ‪،‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺃ‪‬ﻢ ﻛﺮﻫﻮﺍ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻻﺣﺘﺠﺎﺝ ﲟﻦ ﻏﻠ ‪‬‬

‫ﺏ ﺍﻟﺴ‪‬ﺎ ِﻣ ِﻊ )‪( ١٢٧٩‬‬ ‫‪ - ٢١٠‬ﺭﻭﺍﻩ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺍﹾﻟﺠ‪‬ﺎ ِﻣ ‪‬ﻊ ِﻟﹶﺄ ‪‬ﺧﻠﹶﺎ ِ‬
‫ﻕ ﺍﻟﺮ‪‬ﺍﻭِﻱ ﻭ‪‬ﺁﺩ‪‬ﺍ ِ‬
‫‪ - ٢١١‬ﻧﻔﺴﻪ )‪( ١٢٨٠‬‬
‫‪ - ٢١٢‬ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺮﻗﻢ)‪( ٣٦٠‬‬

‫‪٨٧‬‬
‫ﺐ ﻭﺍﳌﻨﺎﻛﲑ‪،‬ﻛﻤﺎ ﻛﺮﻫﻮﺍ ﺍﻟﺮﻭﺍﻳﺔ ﻋـﻦ ﺃﻫـ ِﻞ ﺍﻟﻐﻔﻠـﺔ ﻭﻣـﻦ ﺃﺻـﻴﺒﻮﺍ‬
‫ﻭﺭﻭﺍﻳ ﹸﺔ ﺍﻟﻐﺮﺍﺋ ِ‬
‫ﻁ‪،‬ﻭﻋ ‪‬ﻤ ‪‬ﻦ ﻋ‪‬ﺮﻑ ﺑﻘﺒﻮﻝ ﺍﻟﺘﻠﻘﲔ ﻭﺑﺎﻟﺘﺴﺎﻫ ِﻞ ﰲ ﲰـﺎﻉ ﺍﳊـﺪﻳﺚ‪،‬ﻭﻋ ‪‬ﻤ ‪‬ﻦ ﻛﺜـ ‪‬ﺮ‬
‫ﺑﺎﻻﺧﺘﻼ ِ‬
‫ﻏﻠﻄ ‪‬ﻪ‪،٢١٣‬ﻭﻣ‪‬ﻦ ﺳﻮﺍﻫﻢ ﻛﺎﻧﻮﺍ ﳛﻤﻠﻮﻥ ﻋﻨﻬﻢ‪،‬ﻭﻫﻢ ﺍﳌﻘﺼﻮﺩﻭﻥ ﰲ ﻗﻮﻝ ﺳﻔﻴﺎﻥ ﰲ ﺭﻭﺍﻳﺘـﻪ‬
‫ﺴ ِﻦ ‪.‬‬
‫ﳊ‪‬‬‫ﻏﲑ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪،‬ﻭﻫﻢ ﰲ ﺭﺃﻳﻨﺎ ﺭﺟﺎ ﹸﻝ ﺍ ﹶ‬
‫ﺾ ﺍﻟﻨﺎﺱ ﻓ ِﻬ ‪‬ﻢ ﻣﺎ ﻧ‪‬ﻘ ﹶﻞ ﻋ ِﻦ ﺍﻹﻣﺎﻡ ﺃﲪ ‪‬ﺪ ﻭﺍﺑﻦ ﺍﳌﻬﺪﻱ ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪،‬ﻓﻬﻤـﹰﺎ‬
‫ﻭﰲ ﺭﺃﻳﻨﺎ ﺃ ﱠﻥ ﺑﻌ ‪‬‬
‫ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻣﺮﺍﺩ ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺭﲪﻬﻢ ﺍﷲ‪،‬ﻓﺘﻨﺎﻗﻠﻮﺍ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ"ﳚﻮ ‪‬ﺯ ﺍﻟﻌﻤ ِﻞ ﺑﺎﻟﻀﻌﻴﻒ" ﰲ‬
‫ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﻣﺆﻳﺪﻳ ‪‬ﻦ ﺗﺴﺎﻫﻠﻬﻢ ﰲ ﺭﻭﺍﻳﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟـﻀﻌﻴﻔﺔ ﻣـﻦ ﻏـﲑ ﺑﻴـﺎ ِﻥ‬
‫ﺿﻌﻔﻬﺎ‪،‬ﳎﻮ‪‬ﺯﻳ ‪‬ﻦ ﻷﻧﻔﺴﻬﻢ ﺇﺩﺧﺎ ﹶﻝ ﺃﺷﻴﺎ َﺀ ﻛﺜﲑ ٍﺓ ﰲ ﺑﻌﺾ ﺃﻣﻮ ِﺭ ﺍﻟﺪ‪‬ﻳ ِﻦ‪،‬ﻻ ﺗﺴﺘﻨ ‪‬ﺪ ﺇﱃ ﺩﻟﻴـ ٍﻞ‬
‫ﲔ‬
‫ﻒ ﺍﳊﺪﻳﺚ‪،‬ﻣ ‪‬ﻦ ﻏﲑ ﺃ ﹾﻥ ﻳﻔﺮ‪‬ﻗﻮﺍ ﺑ ‪‬‬
‫ﻣﻘﺒﻮﻝٍ‪،‬ﺃﻭ ﺇﱃ ﺃﺻ ٍﻞ ﻣﻌﺮﻭﻑٍ‪،‬ﺍﻋﺘﻤﺎﺩﹰﺍ ﻣﻨﻬﻢ ﻋﻠﻰ ﺿﻌﻴ ِ‬
‫ﻒ ﻋﻨﺪ ﺍﻟﻘﺪﺍﻣ‪‬ﻰ ﻭﺍﳌﺘﺄﺧ‪‬ﺮﻳ ‪‬ﻦ" ‪.٢١٤‬‬
‫ﻣﻔﻬﻮ ِﻡ ﺍﻟﻀﻌﻴ ِ‬
‫ﻭﻳﺮﺩ‪ ‬ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﳋﻄﻴﺐ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﻗﻮﻝ ﺍﳋﻄﻴﺐ ﻣﻔﺴﺮﺍ ﻗﻮﻝ ﺃﰊ ﺣﺎﰎ )ﺷﻴﺦ ( ﻭﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﻓﻘﻮﳍﻢ ) ﺷـﻴﺦ (‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻌﺪﻳﻞ ﺍﻷﺭﺑﻊ‪،‬ﻭﻫﻮ ﳑﻦ ﻳﻘﺒﻞ ﺣﺪﻳﺜﻪ‬
‫ﻭﰲ ﻣﺮﺗﺒﺔ ﻣﻦ ﻳﻘﺎﻝ ﻓﻴﻪ ﺟﻴﺪ ﺍﳊﺪﻳﺚ ﻭﺣﺴﻦ ﺍﳊﺪﻳﺚ (‬
‫ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻧﻈﺮ‪،‬ﻭﺇﻟﻴﻚ ﺍﻟﺒﻴﺎﻥ‪:‬‬
‫"ﺗﺄﰐ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ )ﺷﻴﺦ ( ﰲ ﺑﺎﺏ ﺍﻟﻨﻘﺪ ‪ -‬ﺃﻱ ﺍﻟﺘﺠﺮﻳﺢ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﳓﻮﳘﺎ ‪ -‬ﲟﻌـﺎ ٍﻥ‬
‫ﻛﺜﲑﺓ ﺃﻛﺜﺮﻫﺎ ﻣﺘﻘﺎﺭﺑﺔ ﺃﻭ ﻣﺘﻨﺎﺳﺒﺔ‪،‬ﺃﻭ ﻫﻲ ‪ -‬ﰲ ﺍﻷﻗﻞ ‪ -‬ﺭﺍﺟﻌﺔ ﺇﱃ ﺃﺻﻮﻝ ﻗﻠﻴﻠﺔ ﺃﳘﻬﺎ ﻣـﺎ‬
‫ﻳﻠﻲ‪:‬‬
‫ﺍﻷﺻﻞ ﺍﻷﻭﻝ‪ :‬ﻗﻠﺔ ﺭﻭﺍﻳﺘﻪ؛ ﻭﻟﺬﻟﻚ ﺗﺮﺍﻫﻢ ﺃﺣﻴﺎﻧﹰﺎ ﻳﻄﻠﻘﻮ‪‬ﺎ ﻋﻠﻰ ﺍﳌﻘﻞ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﺸﻬﻮﺭﹰﺍ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻣﻘﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ؛ ﻭﻣﻦ ﺫﻟﻚ ﺃ‪‬ﻢ ﻗﺪ ﻳﻘﻮﻟﻮ‪‬ﺎ ﻟﻠﺮﺟﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻗﻠﺔ ﻣﺎ ﻳﺮﻭﻳﻪ ﻋـﻦ‬
‫ﳏﺪﺙ ﺑﻌﻴﻨﻪ‪،‬ﻛﻤﺎ ﻳﻘﻮﻝ‪ :‬ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﳌﺴﺎﻧﻴﺪ‪ :‬ﺣﺪﻳﺚ ﺍﳌﺸﺎﻳﺦ ﻋﻦ ﺃﰊ ﻫﺮﻳـﺮﺓ ﺃﻭ‬

‫‪ - ٢١٣‬ﻫﺬﺍ ﺇﺫﺍ ﺗﻔﺮﺩﻭﺍ ﲟﺎ ﳜﺎﻟﻒ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﱂ ﻳﺘﺎﺑﻌﻮﺍ ﻋﻠﻴﻪ‬

‫‪ - ٢١٤‬ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﺹ ‪٣٥٤ -٣٥٢‬‬

‫‪٨٨‬‬
‫ﻋﻦ ﺃﻧﺲ ﻓﻴﺴﻮﻗﻮﻥ ﰲ ﺫﻟﻚ ﺭﻭﺍﻳﺎﺕ ﻟﻘﻮﻡ ﻣﻘﻠﲔ ﻋﻨﻬﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻜﺜﺮﻳﻦ ﻋﻦ ﻏﲑﻫﻢ؛‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﺃﺣﺎﺩﻳﺚ ﺍﳌﺸﺎﻳﺦ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﻓﺈﳕﺎ ﻳﻌﻨﻮﻥ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻋﻨﻪ ﺇﻻ‬
‫ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﳊﺪﻳﺜﲔ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻗﻠﺔ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻪ؛ ﻭﻫﺬﺍﻥ ﻗﺪ ﻳﻜﻮﻧﺎﻥ ﺳﺒﺒﲔ ﰲ ﺟﻬﺎﻟﺔ ﺣﺎﻟﻪ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﻠﺔ ﻋﻠﻤﻪ؛ ﻓﻬﻢ ﻳﺼﻔﻮﻥ ‪‬ﺎ ﺃﺣﻴﺎﻧﹰﺎ ﻣﻦ ﱂ ﻳﻜﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻗﻠﺔ ﺍﻋﺘﻨﺎﺋﻪ ﺑﻀﺒﻂ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺣﻔﻈﻬﺎ؛ ﻭﻫﺬﺍ ﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺳـﻮﺀ ﺣﻔﻈـﻪ‬
‫ﻟﻠﻤﺮﻭﻳﺎﺕ‪،‬ﺃﻭ ﻋﺪﻡ ﺿﺒﻄﻪ ﻭﺇﺗﻘﺎﻧﻪ ﳌﺎ ﻳﺆﺩﻳﻪ‪.‬‬
‫ﻼ ﻷﻥ ﻳ‪‬ﺮﻭﻯ ﻋﻨﻪ ﰲ ﺍﳉﻤﻠﺔ‪،‬ﻭﺃﻧﻪ ﻣﻦ ﲨﻠﺔ ﺍﻟـﺮﻭﺍﺓ ﺍﻟـﺬﻳﻦ ﻛﹸﺘﺒـﺖ‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﻛﻮﻧﻪ ﺃﻫ ﹰ‬
‫ﺃﺣﺎﺩﻳﺜﻬﻢ‪،‬ﻭﺻﺎﺭﻭﺍ ﺷﻴﻮﺧﹰﺎ ﻟﻐﲑﻫﻢ ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺃﻭ ﺑﻌﻀﻪ ﺗﺮﺍﻫﻢ ﻳﻄﻠﻘﻮﻥ ﻛﻠﻤﺔ"ﺷﻴﺦ" ﺃﺣﻴﺎﻧﹰﺎ ﻋﻠﻰ ﺍ‪‬ﻬﻮﻝ‪،‬ﻭﺃﺣﻴﺎﻧـﹰﺎ‬
‫ﻋﻠﻰ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺬﻱ ﱂ ﻳﺸﺘﺪ ﺿﻌﻔﻪ‪،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﻋﻠﻰ ﻣﻦ ﻫـﻮ ﻭﺳـﻂ ﺑـﲔ ﺍﳌﻘﺒـﻮﻟﲔ‬
‫ﻭﺍﳌﺮﺩﻭﺩﻳﻦ‪،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﺩﻭﻥ ﺍﻷﺋﻤﺔ ﻭﺍﳊﻔﺎﻅ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺃﻭ ﱂ ﻳﻜﻦ‬
‫ﻣﻨﻬﻢ ‪.‬‬
‫ﻭﻻ ﺑﺪ ﻫﻨﺎ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻘﺮﺍﺋﻦ ﻭﺍﻟﺴﻴﺎﻗﺎﺕ ﳌﻌﺮﻓﺔ ﺍﳌﺮﺍﺩ ﰲ ﻛﻞ ﻋﺒﺎﺭﺓ ﻳﻘﻮﳍﺎ ﻧﺎﻗﺪ ﻣﻦ‬
‫ﺍﻟﻨﻘﺎﺩ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ )ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ( ﰲ ﺗﺮﲨﺔ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺪﱐ‪) :‬ﲰﻊ ﻣﻨﻪ ﺃﺑـﻮ‬
‫ﺣﺎﰎ‪،‬ﻭﻗﺎﻝ‪ :‬ﺷﻴﺦ؛ ﻓﻘﻮﻟﻪ"ﻫﻮ ﺷﻴﺦ" ﻟﻴﺲ ﻫﻮ ﻋﺒﺎﺭﺓ ﺟﺮﺡ؛ ﻭﳍﺬﺍ ﱂ ﺃﺫﻛـﺮ ﰲ ﻛﺘﺎﺑﻨـﺎ‬
‫ﺃﺣﺪﹰﺍ ﳑﻦ ﻗﺎﻝ ﻓﻴﻪ ﺫﻟﻚ؛ ﻭﻟﻜﻨﻬﺎ ﺃﻳﻀﹰﺎ ﻣﺎ ﻫﻲ ﻋﺒﺎﺭﺓ ﺗﻮﺛﻴﻖ؛ ﻭﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﻳﻠﻮﺡ ﻟﻚ ﺃﻧـﻪ‬
‫ﻟﻴﺲ ﲝﺠﺔ ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ"ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ"‪،‬ﺃﻱ ﻟﻴﺲ ﻫﻮ ﲝﺠﺔ ( ‪.‬‬

‫‪٨٩‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﻣﻘﺪﻣﺔ )ﺍﳌﻴﺰﺍﻥ ( ‪) :‬ﻭﱂ ﺃﺗﻌﺮﺽ ﻟﺬﻛﺮ ﻣﻦ ﻗﻴﻞ ﻓﻴﻪ‪":‬ﳏﻠﻪ ﺍﻟﺼﺪﻕ"‪،‬ﻭﻻ‬
‫ﻣﻦ ﻗﻴﻞ ﻓﻴﻪ‪":‬ﻻ ﺑﺄﺱ ﺑﻪ"‪،‬ﻭﻻ ﻣﻦ ﻗﻴﻞ ﻓﻴﻪ‪":‬ﻫﻮ ﺷﻴﺦ" ﺃﻭ‪":‬ﻫﻮ ﺻﺎﱀ ﺍﳊﺪﻳﺚ"؛ ﻓﺈﻥ ﻫﺬﺍ‬
‫ﺑﺎﺏ ﺗﻌﺪﻳﻞ ( ‪. ٢١٥‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ )ﺍﳌﻮﻗﻈﺔ ( ‪":‬ﺍﻟﺜﻘﺔ‪ :‬ﻣﻦ ﻭﱠﺛﻘﹶﻪ ﻛﺜ ‪‬ﲑ ﻭﱂ ﻳ‪‬ﻀﻌ‪‬ﻒ‪،‬ﻭﺩ‪‬ﻭﻧ‪‬ﻪ ﻣﻦ ﱂ ﻳ‪‬ﻮﺛﱠﻖ ﻭﻻ‬
‫ﺻﺤ‪‬ﺢ ﻟﻪ ﻣﺜـ ﹸﻞ‬ ‫ﺚ ﻫﺬﺍ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪،‬ﻓﻬﻮ ‪‬ﻣ ‪‬ﻮﺛﱠﻖ ﺑﺬﻟﻚ‪،‬ﻭﺇﻥ ‪‬‬ ‫ﺿﻌ‪‬ﻒ ‪،‬ﻓﺈﻥ ‪‬ﺧ ‪‬ﺮﺝ ﺣﺪﻳ ﹸ‬ ‫‪‬‬
‫ﲏ ﻭﺍﳊﺎﻛﻢ‪،‬ﻓﺄﻗـ ﱡﻞ ﺃﺣﻮﺍﻟـ ِﻪ‪:‬‬
‫ﺤ ‪‬ﺢ ﻟﻪ ﻛﺎﻟﺪﺍﺭﻗﻄ ‪‬‬
‫ﺻ‪‬‬
‫ﻱ ﻭﺍﺑ ِﻦ ﺧﺰﳝﺔ ﻓﺠ‪‬ﻴ ‪‬ﺪ ﺃﻳﻀﹰﺎ‪،‬ﻭﺇﻥ ‪‬‬
‫ﺍﻟﺘﺮﻣﺬ ‪‬‬
‫ﻕ ﺍﺳﻢ"ﺍﻟﺜﻘﺔ" ﻋﻠـﻰ ﻣـﻦ ﱂ‬ ‫‪‬ﺣ ‪‬ﺴ ‪‬ﻦ ﺣﺪﻳﺜﻪ‪،‬ﻭﻗﺪ ﺍﺷ‪‬ﺘﻬ‪‬ﺮ ﻋﻨﺪ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺇﻃﻼ ‪‬‬
‫ﺠﺮ‪‬ﺡ‪،‬ﻣﻊ ﺍﺭﺗﻔﺎﻉ ﺍﳉﻬﺎﻟ ِﺔ ﻋﻨﻪ؛ ﻭﻫﺬﺍ ﻳ‪‬ﺴﻤ‪‬ﻰ‪ :‬ﻣﺴﺘﻮﺭﹰﺍ‪،‬ﻭﻳ‪‬ﺴﻤ ‪‬ﻰ‪ :‬ﳏﻠ ‪‬ﻪ ﺍﻟـﺼﺪﻕ‪،‬ﻭﻳﻘﺎﻝ‬ ‫‪‬ﻳ ‪‬‬
‫ﻓﻴﻪ‪ :‬ﺷﻴﺦ "‪. ٢١٦‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ ﰲ )ﻧﻜﺘﻪ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ( ‪" :‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﳌﺰﻱ‪ :‬ﺍﳌﺮﺍﺩ‬
‫ﺑﻘﻮﳍﻢ"ﺷﻴﺦ" ﺃﻧﻪ ﻻ ﻳﺘﺮﻙ ﻭﻻ ﳛﺘﺞ ﲝﺪﻳﺜﻪ ﻣﺴﺘﻘ‪‬ﻠﺎ" ‪.٢١٧‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﰲ )ﺑﻴﺎﻥ ﺍﻟﻮﻫﻢ ﻭﺍﻹﻳﻬﺎﻡ ( ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ‪" :‬ﻓﺄﻣﺎ ﻗـﻮﻝ ﺃﰊ ﺣـﺎﰎ‬
‫ﻓﻴﻪ‪":‬ﺷﻴﺦ" ﻓﻠﻴﺲ ﺑﺘﻌﺮﻳﻒ ﺑﺸﻲﺀ ﻣﻦ ﺣﺎﻟﻪ ﺇﻻ ﺃﻧﻪ ﻣﻘﻞ‪،‬ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪،‬ﻭﺇﳕﺎ ﻭﻗﻌﺖ‬
‫ﻟﻪ ﺭﻭﺍﻳﺔ ﺃﹸﺧﺬﺕ ﻋﻨﻪ "‪. ٢١٨‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺃﻳﻀﹰﺎ‪) :‬ﻭﺫﻛﺮ ]ﻳﻌﲏ ﻋﺒﺪ ﺍﳊﻖ ﺍﻹﺷﺒﻴﻠﻲ[ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺪﺍﺭﻗﻄﲎ)‪٤١٢٥‬‬
‫ﺐ‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ َﻷﻋ‪‬ﻠﹶﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻭﻫ‪‬ـ ٍ‬ ‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬ ‫( ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ‪‬ﻨ‪‬ﻴﺴ‪‬ﺎﺑ‪‬ﻮ ِﺭ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ ‪‬ﻋ ‪‬ﻦ ﺃﹶﺑِﻰ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ‪-‬‬ ‫ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻰ ‪‬ﻣ ‪‬‬
‫‪٢١٩‬‬
‫ﺼﺮ‪‬ﺍِﻧ ‪‬ﻰ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻣ‪‬ﺘ ‪‬ﻪ «‪.‬‬
‫ﺴِﻠ ‪‬ﻢ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺙ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪ -‬ﻗﹶﺎ ﹶﻝ » ﹶﻻ ‪‬ﻳ ِﺮ ﹸ‬

‫‪١) ٢١٥‬ﺝ‪/‬ﺹ‪( ٤-٣‬‬

‫‪) - ٢١٦‬ﺹ‪( ٣٨-٣٧‬‬
‫‪( ٤٣٤/٣) - ٢١٧‬‬
‫‪( ٦٢٧/٤) - ٢١٨‬‬
‫‪ - ٢١٩‬ﻭﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )‪ ( ٨٠٠٧‬ﻭﺻﺤﺤﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‬

‫‪٩٠‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺷﻴﺦ‪،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﶈﻔﻮﻅ ﻓﻴﻪ ﻣﻮﻗﻮﻑ؛ ﺍﻧﺘﻬﻰ ﻣـﺎ ﺫﹶﻛـﺮ؛‬
‫ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﻴﺎﻥ ﻋﻠﺘﻪ‪،‬ﻭﺇﳕﺎ ﻋﻠﺘﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﳎﻬﻮﻝ ﺍﳊﺎﻝ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺑﺮﻭﺍﻳﺔ ﺍﺑـﻦ‬
‫ﻭﻫﺐ ﻋﻨﻪ؛ ﻭﻗﺪ ﺟﺎﺯﻑ ﰲ ﻗﻮﻟﻪ ﻓﻴﻪ‪":‬ﺷﻴﺦ"‪،‬ﻓﺈ ﱠﻥ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻳﻄﻠﻘﻮ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺮﺟـﻞ ﺇﺫﺍ‬
‫ﱂ ﻳﻜﻦ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﻟﺮﻭﺍﻳﺔ ﳑﻦ ﺃﺧ‪‬ﺬ ﻭﺃﺧ‪‬ﺬ ﻋﻨﻪ‪،‬ﻭﺇﳕﺎ ﻭﻗﻌﺖ ﻟﻪ ﺭﻭﺍﻳ ﹲﺔ ﳊﺪﻳﺚ ﺃﻭ ﺃﺣﺎﺩﻳـﺚ‬
‫ﻓﻬﻮ ﻳﺮﻭﻳﻬﺎ ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻮﻥ ﻓﻴﻪ‪":‬ﺷﻴﺦ"‪،‬ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ ﻣ‪‬ﻦ ﻫﺬﻩ ﺻﻔﺘﻪ ﻣـﻦ ﺃﻫـﻞ‬
‫ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﻭﻗﺪ ﻳﻘﻮﻟﻮ‪‬ﺎ ﻟﻠﺮﺟﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻗﻠﺔ ﻣﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺷﺨﺺ ﳐﺼﻮﺹ‪،‬ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺣﺪﻳﺚ‬
‫ﺍﳌﺸﺎﻳﺦ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻭ ﻋﻦ ﺃﻧﺲ ﻓﻴﺴﻮﻗﻮﻥ ﰲ ﺫﻟﻚ ﺭﻭﺍﻳﺎﺕ ﻟﻘﻮﻡ ﻣﻘﻠﲔ ﻋﻨـﻬﻢ ﻭﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﻣﻜﺜﺮﻳﻦ ﻋﻦ ﻏﲑﻫﻢ ‪،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﺃﺣﺎﺩﻳﺚ ﺍﳌﺸﺎﻳﺦ ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ ‬
‫ﻓﺈﳕﺎ ﻳﻌﻨﻮﻥ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻋﻨﻪ ﺇﻻ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﳊﺪﻳﺜﺎﻥ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻭﺃﺑﻮ ﳏﻤﺪ‪ ٢٢٠‬ﱂ ﻳ ‪‬ﺮ ﰲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺷﻴﺦ‪،‬ﻓﺈ‪‬ﻢ ﱂ ﻳﻘﻮﻟﻮﺍ ﺫﻟـﻚ ﻓﻴـﻪ ﻓﻴﻤـﺎ‬
‫ﺃﻋﻠﻢ‪،‬ﻭﺇﳕﺎ ﺭﺃﻯ ﰲ ﻛﺘﺎﺏ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺳﺆﺍﻝ ﺃﰊ ﳏﻤﺪ ﺃﺑﺎﻩ ﻭﺃﺑﺎ ﺯﺭﻋﺔ ﻋﻨﻪ‪،‬ﻓﻘﺎﻻ‪ :‬ﻫـﻮ‬
‫ﺷﻴﺦ ﻻﺑﻦ ﻭﻫﺐ‪،٢٢١‬ﻓﻬﺬﺍ ﺷﻲﺀ ﺁﺧﺮ‪،‬ﻟﻴﺲ ﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮ‪،‬ﻓﺈﻥ ﻟﻔﻈـﺔ"ﺷـﻴﺦ" ﻟﻔﻈـﺔ‬
‫ﻣﺼﻄﻠﹶﺢ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﺗﻘﺪﻡ‪،‬ﻓﺄﻣﺎ ﻟﻔﻈﺔ ﺷﻴﺦ ﻟﻔﻼﻥ ﻓﺈﻧﻪ ﲟﻌﲎ ﺁﺧﺮ ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﱂ ﺗ‪‬ﻨﻘﹶﻞ ﻟﻨﺎ ﻋﺪﺍﻟﺘ‪‬ﻪ؛ ﰒ ﻫﻮ ﻗـﺪ ﺧﺎﻟﻔـﻪ ﻓﻴـﻪ ﻋﺒـﺪ‬
‫‪٢٢٢‬‬
‫ﺍﻟﺮﺯﺍﻕ‪،‬ﻓﺮﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪،‬ﻓﻮﻗﻔﻪ ﻭﱂ ﻳﺮﻓﻌﻪ ‪.‬‬
‫ﻓﺈﺫﻥ ﺇﳕﺎ ﺗﺮﺟﺢ ﺍﳌﻮﻗﻮﻑ‪،‬ﻷﻧﻪ ﻋﻦ ﺛﻘﺔ‪،‬ﻭﺍﳌﺮﻓﻮﻉ ﻋﻤﻦ ﻻ ﻧﻌﻠﻢ ﻋﺪﺍﻟﺘﻪ‪،‬ﻓﺎﻋﻠﻢ ﺫﻟﻚ "؛ ﻫﺬﺍ‬
‫ﻛﻠﻪ ﻛﻼﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ‪.٢٢٣‬‬

‫‪ - ٢٢٠‬ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﳊﻖ ‪.‬‬

‫‪ - ٢٢١‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. ( ٣٢/٨‬‬
‫ﺸ ٍﺮ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ﺍ َﻷ ‪‬ﺯ ‪‬ﻫ ِﺮ ﻗﹶﺎ ﹶﻻ‬ ‫‪ - ٢٢٢‬ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲎ)‪ ( ٤١٢٦‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ‪‬ﻨ‪‬ﻴﺴ‪‬ﺎﺑ‪‬ﻮ ِﺭ ‪‬‬
‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪ِ ‬ﻦ ‪‬ﺑ ‪‬ﻦ ِﺑ ‪‬‬
‫ﺴِﻠ ‪‬ﻢ ‪‬ﻭ ﹶﻻ‬ ‫ﺼﺮ‪‬ﺍِﻧ ‪‬ﻰ ﺍﹾﻟﻤ‪‬ـ ‪‬‬ ‫ﻯ ‪‬ﻭ ﹶﻻ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺙ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ ‪‬‬‫ﻕ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻰ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ﻗﹶﺎ ﹶﻝ ﹶﻻ ‪‬ﻳ ِﺮ ﹸ‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮﺯ‪‬ﺍ ِ‬
‫ﻅ‪.‬‬ ‫ﺤﻔﹸﻮ ﹸ‬ ‫ﻑ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﻳ ِﺮﹸﺛﻬ‪ ‬ﻢ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻣ‪‬ﺘ ‪‬ﻪ‪ .‬ﻣ ‪‬ﻮﻗﹸﻮ ‪‬‬
‫‪ - ٢٢٣‬ﰲ )ﺑﻴﺎﻥ ﺍﻟﻮﻫﻢ ﻭﺍﻹﻳﻬﺎﻡ ( )‪( ١٣١٨) ( ٥٤٠-٥٣٨/٣‬‬

‫‪٩١‬‬
 ‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪) :‬ﻟﻔﻆ"ﺷﻴﺦ" ﻻ ﻳﻌﻄﻲ ﻣﻌﲎ ﺍﻟﺘﻌﺪﻳﻞ ﺍﳌﺒﺘﻐﻰ ﻭﻻ ﺃﻳﻀﹰﺎ ﺍﻟﺘﺠﺮﻳﺢ ( ‪.٢٢٤‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻗﺎﺳﻢ ﻋﻠﻲ ﺳﻌﺪ ﰲ )ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻢ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ( ﻋﻘﺐ ﻗﻮﻝ ﺍﺑﻦ‬
‫ﺍﻟﻘﻄﺎﻥ ﻫﺬﺍ ﻭﻧ ﹶﻘ ﹶﻞ ﻗﺒﻠﹶﻪ ﻗﻮﻟﹶﻪ ﺍﻟﺬﻱ ﻗﺒ‪‬ﻠﻪ‪" :‬ﻭﻗﺪ ﺃﻳﻘﻆ ﺍﺑ ‪‬ﻦ ﺍﻟﻘﻄـﺎﻥ ﰲ ﻛﻼﻣـﻪ ﺍﻷﻭﻝ ﺇﱃ‬
‫ﻓﺎﺋﺪﺓ ﻣﻬﻤﺔ‪،‬ﻭﻫﻲ ﺃ‪‬ﻢ ﻗﺪ ﻳ‪‬ﻄﻠﻘﻮﻥ ﻟﻔﻈﺔ ﺍﻟﺸﻴﻮﺥ ﻋﻠﻰ ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﻫﻢ ﺩﻭﻥ ﺍﻷﺋﻤـﺔ‬
‫ﻼ ﺷﻴﺦ ﰲ ﻗﺘﺎﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺸﺎﻡ ﺍﻟﺪﺳﺘﻮﺍﺋﻲ ﺃﻭ ﺷﻌﺒﺔ ﺃﻭ ﺍﺑﻦ‬ ‫ﺍﳊﻔﺎﻅ؛ ﻓﺤﻤﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻣﺜ ﹰ‬
‫ﺃﰊ ﻋﺮﻭﺑﺔ‪،‬ﳋﻔﺔ ﺿﺒﻄﻪ ﻋﻨﻪ ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ " ‪.٢٢٥‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﻳﻠﻌﻲ‪" :‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ‪ :‬ﺍﻟﺮﺍﺯﻳﺎﻥ ﻳﻌﻨﻴﺎﻥ ﺑﺬﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺇﳕﺎ ﻫﻮ‬
‫ﺻﺎﺣﺐ ﺭﻭﺍﻳﺔ" ‪.٢٢٦‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ﰲ )ﺷﺮﺡ ﻋﻠﻞ ﺍﻟﺘﺮﻣﺬﻱ ( ‪" :‬ﻭﺍﻟﺸﻴﻮﺥ ﰲ ﺍﺻﻄﻼﺡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﺒﺎﺭﺓ‬
‫ﻋﻤﻦ ﺩﻭﻥ ﺍﻷﺋﻤﺔ ﻭﺍﳊﻔﺎﻅ ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﺍﻟﺜﻘﺔ ﻭﻏﲑﻩ"‪.٢٢٧‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ )ﺗﻘﺪﻣﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ( ‪" :‬ﻭﺇﺫﺍ ﻗﻴﻞ‪":‬ﺷﻴﺦ" ﻓﻬـﻮ ﺑﺎﳌﱰﻟـﺔ‬
‫ﺍﻟﺜﺎﻟﺜﻪ‪،‬ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻭﻳﻨﻈﺮ ﻓﻴﻪ‪،‬ﺇﻻ ﺃﻧﻪ ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ "‪.٢٢٨‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ"ﺳﻨﻨﻪ" ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ‪" :‬ﻭﻫﻮ ﺷﻴﺦ ﻟﻴﺲ ﺑﺬﺍﻙ‪،‬ﻓﻘﺎﻝ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ﰲ‬
‫ﻛﺘﺎﺑﻪ )ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ( ‪٢٢٩‬ﰲ ﺷﺮﺡ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ )ﻭﻫﻮ ﺷﻴﺦ ﻟﻴﺲ ﺑﺬﺍﻙ ( ‪" :‬ﺃﻱ ﺑﺬﺍﻙ‬
‫ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻳﻮﺛﻖ ﺑﻪ " ﺃﻱ ﺭﻭﺍﻳﺘﻪ ﻟﻴﺴﺖ ﺑﻘﻮﻳﺔ‪،‬ﻛﺬﺍ ﰲ ﺍﻟﻄﻴﱯ؛ ﻭﻇـﺎﻫﺮﻩ ﻳﻘﺘـﻀﻲ ﺃﻥ‬
‫ﻗﻮﻟﻪ"ﻭﻫﻮ ﺷﻴﺦ" ﻟﻠﺠﺮﺡ‪،‬ﻭﻫﻮ ﳐﺎﻟﻒ ﳌﺎ ﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻣـﻦ ﺃﻥ‬
‫ﻗﻮﳍﻢ"ﺷﻴﺦ" ﻣﻦ ﺃﻟﻔﺎﻅ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻌﺪﻳﻞ‪.‬‬

‫‪ - ٢٢٤‬ﻧﺴﺨﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ )‪ /٢‬ﻭﺭﻗﺔ ‪١٤‬ﺃ ( ‪ ،‬ﻛﻤﺎ ﰲ )ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻢ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ( )ﺹ‪. ( ٤٠‬‬
‫‪) ٢٢٥‬ﺹ‪( ٤٠‬‬
‫‪ - ٢٢٦‬ﰲ )ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ( )‪( ٢٣٣/٤‬‬
‫‪( ٤٦١/١) ٢٢٧‬‬
‫‪( ٣٧ / ٢) ٢٢٨‬‬
‫‪( ٣٠٤-٣٠٣/١) ٢٢٩‬‬

‫‪٩٢‬‬
‫ﻓﻌﻠﻰ ﻫﺬﺍ ﳚﻲﺀ ﺇﺷﻜﺎﻝ ﺁﺧﺮ ﰲ ﻗﻮﻝ ﺍﻟﺘﺮﻣﺬﻱ‪،‬ﻷﻥ ﻗﻮﳍﻢ ﻟﻴﺲ ﺑﺬﺍﻙ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﳉـﺮﺡ‬
‫ﺍﺗﻔﺎﻗﹰﺎ‪،‬ﻓﺎﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺷﺨﺺ ﻭﺍﺣﺪ ﲨﻊ ﺑﲔ ﺍﳌﺘﻨﺎﻓﻴﲔ ‪.‬‬
‫ﻓﺎﻟﺼﻮﺍﺏ ﺃﻥ ﻳ‪‬ﺤﻤﻞ ﻗﻮﻟﻪ"ﻭﻫﻮ ﺷﻴﺦ" ﻋﻠﻰ ﺍﳉﺮﺡ ﺑﻘﺮﻳﻨﺔ ﻣﻘﺎﺭﻧﺘﻪ ﺑﻘﻮﻟﻪ"ﻟﻴﺲ ﺑﺬﺍﻙ" ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺘﻌﺪﻳﻞ‪،‬ﻭﻹﺷﻌﺎﺭﻩ ﺑﺎﳉﺮﺡ ﻷ‪‬ﻢ ﻭﺇﻥ ﻋﺪﻭﻩ ﰲ ﺃﻟﻔﺎﻅ ﺍﻟﺘﻌﺪﻳﻞ ﺻـﺮﺣﻮﺍ‬
‫ﺃﻳﻀﹰﺎ ﺑﺈﺷﻌﺎﺭﻩ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺍﻟﺘﺠﺮﻳﺢ ‪.‬‬
‫ﺃﻭ ﻧﻘﻮﻝ‪ :‬ﻻ ﺑﺪ ﰲ ﻛﻮﻥ ﺍﻟﺸﺨﺺ ﺛﻘ ﹰﺔ ﻣﻦ ﺷﻴﺌﲔ‪ :‬ﺍﻟﻌﺪﺍﻟـﺔ ﻭﺍﻟـﻀﺒﻂ‪،‬ﻛﻤﺎ ﺑ‪‬ـﻴ‪‬ﻦ ﰲ‬
‫ﻣﻮﺿﻌﻪ‪،‬ﻓﺈﺫﺍ ﻭ‪‬ﺟﺪ ﰲ ﺍﻟﺸﺨﺺ ﺍﻟﻌﺪﺍﻟ ﹸﺔ ﺩﻭﻥ ﺍﻟﻀﺒﻂ ﳚﻮﺯ ﺃﻥ ﻳﻌﺪﻝ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺼﻔﺔ ﺍﻷﻭﱃ‬
‫ﻭﳚﻮﺯ ﺃﻥ ﳚﺮﺡ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻻ ﻳﻜﻮﻥ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﲨﻌﹰﺎ ﺑﲔ‬
‫ﺍﳌﺘﻨﺎﻓﻴﲔ؛ ﻛﺬﺍ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﺍﻟﺴﻴﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺭﲪﻪ ﺍﷲ؛ ﻛﺬﺍ ﰲ ﺍﳌﺮﻗﺎﺓ ( "‪.٢٣٠‬‬
‫ﻭﻫﺬﺍ ﻧﺺ ﻋﺒﺎﺭﺓ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ‪ -‬ﻭﻫﻲ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺣﻴـﺚ ﻗـﺎﻝ‪" :‬ﻭﺟـﺪﺕ‬
‫ﺍﻷﻟﻔﺎﻅ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺷﱴ‪:‬‬
‫ﺖ‪،‬ﻓﻬﻮ ﳑﻦ ﳛﺘﺞ ﲝﺪﻳﺜﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻠﻮﺍﺣﺪ‪ :‬ﺇﻧﻪ ﺛﻘﺔ ﺃﻭ ﻣﺘﻘﻦ ﺛﺒ ‪‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻪ ﺻﺪﻭﻕ‪،‬ﺃﻭ ﳏﻠﻪ ﺍﻟﺼﺪﻕ‪،‬ﺃﻭ ﻻ ﺑﺄﺱ ﺑﻪ‪،‬ﻓﻬﻮ ﳑﻦ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻭﻳﻨﻈـﺮ‬
‫ﻓﻴﻪ ﻭﻫﻲ ﺍﳌﱰﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺷﻴﺦ‪،‬ﻓﻬﻮ ﺑﺎﳌﱰﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪،‬ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻭﻳﻨﻈﺮ ﻓﻴﻪ‪،‬ﺇﻻ ﺃﻧﻪ ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺻﺎﱀ ﺍﳊﺪﻳﺚ‪،‬ﻓﺈﻧﻪ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻟﻼﻋﺘﺒﺎﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺟﺎﺑﻮﺍ ﰲ ﺍﻟﺮﺟﻞ ﺑـ)ﻟﲔ ﺍﳊﺪﻳﺚ ( ﻓﻬﻮ ﳑﻦ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻭﻳﻨﻈﺮ ﻓﻴﻪ ﺍﻋﺘﺒﺎﺭﹰﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﺑﻘﻮﻱ ﻓﻬﻮ ﲟﱰﻟﺔ ﺍﻷﻭﱃ ﰲ ﻛِﺘﺒﺔ ﺣﺪﻳﺜﻪ ﺇﻻ ﺃﻧﻪ ﺩﻭﻧﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ‪،‬ﻓﻬﻮ ﺩﻭﻥ ﺍﻟﺜﺎﱐ‪،‬ﻻ ﻳﻄﺮﺡ ﺣﺪﻳﺜﻪ‪،‬ﺑﻞ ﻳﻌﺘﱪ ﺑﻪ‪.‬‬

‫‪ - ٢٣٠‬ﺍﻧﻈﺮ ﻣﻌﺠﻢ ﻟﺴﺎﻥ ﺍﶈﺪﺛﲔ )ﺝ ‪ / ٣‬ﺹ ‪( ١٠٣‬‬

‫‪٩٣‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ‪،‬ﺃﻭ ﺫﺍﻫﺐ ﺍﳊﺪﻳﺚ‪،‬ﺃﻭ ﻛﺬﺍﺏ‪،‬ﻓﻬﻮ ﺳﺎﻗﻂ ﺍﳊﺪﻳﺚ ﻻ ﻳﻜﺘﺐ‬
‫ﺣﺪﻳﺜﻪ‪،‬ﻭﻫﻲ ﺍﳌﱰﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ"‪. ٢٣١‬‬
‫ﺖ‪ :‬ﻭﺑﻌﺪ ﻧﻈﺮﻱ ﻓﻴﻤﻦ ﻗﺎﻝ ﻋﻨﻬﻢ ) ﺷﻴﺦ ( ﻓﻘﻂ ﺃﻥ ﺃﺣﺎﺩﻳﺜﻬﻢ ﻗﻠﻴﻠﺔ‪،‬ﻭﻓﻴﻬﻢ ﻣـﻦ‬
‫ﻗﻠ ‪‬‬
‫ﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﻭﻓﻴﻬﻢ ﻟﲔ ﺍﳊﺪﻳﺚ ﻭﻓﻴﻬﻢ ﺍ‪‬ﻬﻮﻝ‪،‬ﻓﻼ ﻧﺴﺘﻄﻴﻊ ﺍﳉﺰﻡ ﺑﺄﻧﻪ ﻳﻘﺼﺪ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻓ ‪‬ﺮﻕ ﺑﲔ ﺍﻟﺜﻘﺔ ﻭﺑﲔ ﺍﻟـﺼﺪﻭﻕ‪،‬ﻭﻫﺬﺍ ﻳـﺪ ﱡﻝ‬
‫ﺑﻴﻘﲔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﻓﻴﻪ ﺷﻴ ‪‬ﺦ ﻟﻴﺲ ﻫﻮ ﺍﻟﺼﺪﻭﻕ‪،‬ﻓﻬﻮ ﻣﺎ ﺫﻛﺮﺕ ﲤﺎﻣـﹰﺎ‪،‬ﻭﻣﻦ ﰒ ﻓـﻼ‬
‫‪٢٣٢‬‬
‫ﳚﻮﺯ ﺗﻔﺴﲑ ﻛﻼﻣﻪ ‪‬ﺬﺍ ﺍﻟﺸﻜﻞ ﻏﲑ ﺍﳌﻨﻀﺒﻂ ‪.‬‬
‫‪ -٢‬ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ ‪ -‬ﻭﻫﻮ ﺗﻠﻤﻴﺬ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ -‬ﰲ ﺭﺳـﺎﻟﺘﻪ ﻷﻫـﻞ‬
‫ﻣﻜﺔ‪ " :‬ﻭﺇﻥ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻛﺘﺎﰊ ﺍﻟﺴﻨﻦ ﻣﺎ ﻟﻴﺲ ﲟﺘﺼﻞ ﻭﻫﻮ ﻣﺮﺳﻞ ﻭﻣﺪﻟﺲ ﻭﻫـﻮ‬
‫ﺇﺫﺍ ﱂ ﺗﻮﺟﺪ ﺍﻟﺼﺤﺎﺡ ﻋﻨﺪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻧﻪ ﻣﺘﺼﻞ‪،‬ﻭﻫﻮ ﻣﺜﻞ ﺍﳊـﺴﻦ ﻋـﻦ‬
‫ﺟﺎﺑﺮ ﻭﺍﳊﺴﻦ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﳊﻜﻢ ﻋﻦ ﻣﻘﺴﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ" ‪.٢٣٣‬‬
‫ﻭﻗﺎﻝ ﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ‪":٢٣٤‬ﻭﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ﺍﻟﺬﻱ ﺻﻨﻔﺘﻪ ﻋﻦ ﺭﺟﻞ ﻣﺘﺮﻭﻙ ﺍﳊـﺪﻳﺚ‬
‫ﺷﻲﺀ‪،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺣﺪﻳﺜﻪ ﻣﻨﻜﺮ ﺑﻴﻨﺖ ﺃﻧﻪ ﻣﻨﻜﺮ‪ ٢٣٥‬ﻭﻟﻴﺲ ﻋﻠﻰ ﳓﻮﻩ ﰲ ﺍﻟﺒﺎﺏ ﻏﲑﻩ‪ ،‬ﰒ‬
‫ﺲ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﺘ‪‬ﻪ‪،‬ﻓﺎ ‪‬ﻋﻠﹶﻢ ﺃﻧ‪‬ﻪ ‪‬ﺣﺪِﻳﺚ‬
‫ﻗﺎﻝ‪ ":‬ﻓﺈ ﹾﻥ ﹸﺫ ِﻛ ‪‬ﺮ ﻟﹶﻚ ﻋ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﷲ ‪ -  -‬ﺳ‪‬ﻨ ﹲﺔ ﹶﻟ‪‬ﻴ ‪‬‬

‫‪( ٣٧/١/١) - ٢٣١‬‬

‫‪ - ٢٣٢‬ﺍﻧﻈﺮ ﻣﻌﺠﻢ ﻟﺴﺎﻥ ﺍﶈﺪﺛﲔ )ﺝ ‪ / ٥‬ﺹ ‪ ( ١١٤‬ﻭ)ﻣﻨﻬﺞ ﺩﺭﺍﺳﺔ ﺍﻷﺳﺎﻧﻴﺪ ﻭﺍﳊﻜـﻢ ﻋﻠﻴﻬـﺎ ( )ﺹ‪-١٥٤‬‬
‫‪ ( ١٦٦‬ﻟﻠﻌﺎﱐ‬
‫‪ - ٢٣٣‬ﺹ ‪٣‬‬
‫‪)-٢٣٤‬ﺭﺳﺎﻟﺔ ﺃﰊ ﺩﺍﻭﺩ ﺇﱃ ﺃﻫﻞ ﻣﻜﺔ ﺕ ﳏﻤﺪ ﺍﻟﺼﺒﺎﻍ – ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﻁ‪) ٣‬ﺹ‪ ( ٢٥‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬
‫‪ - ٢٣٥‬ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ‪" :‬ﻭﻣﺮﺍﺩﻩ ﺃﻥ ﱂ ﳜﺮﺝ ﳌﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﻋﻨﺪﻩ ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻇﻬﺮ ﻟﻪ ‪ ،‬ﺃﻭ ﳌﺘﺮﻭﻙ ﻣﺘﻔﻖ ﻋﻠﻰ ﺗﺮﻛﻪ ‪،‬‬
‫ﻓﺈﻧﻪ ﻗﺪ ﺧﺮﺝ ﳌﻦ ﻗﺪ ﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﻣﺘﺮﻭﻙ ‪ ،‬ﻭﻣﻦ ﻗﺪ ﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﻣﺘﻬﻢ ﺑﺎﻟﻜﺬﺏ ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺃﲪﺪ ﺍﺑﻦ ﺻـﺎﱀ ﺍﳌـﺼﺮﻱ‬
‫ﻭﻏﲑﻩ ‪ ،‬ﻻ ﻳﺘﺮﻛﻮﻥ ﺇﻻ ﺣﺪﻳﺚ ﻣﻦ ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﺗﺮﻙ ﺣﺪﻳﺜﻪ ‪ ،‬ﻭﺣ ﹶﻜﻰ ﻣﺜﻠﻪ ﻋﻦ ﺍﻟﻨﺴﺎﺋﻲ " ﺷﺮﺡ ﻋﻠﻞ ﺍﻟﺘﺮﻣﺬﻱ ﻻﺑﻦ‬
‫ﺭﺟﺐ )ﺝ ‪ / ١‬ﺹ ‪( ٢٢٧‬‬

‫‪٩٤‬‬
‫ﻭﺍ ٍﻩ‪،‬ﺇﻟﱠﺎ ﺃﹶﻥ ﻳﻜﻮﻥ ﻓِﻲ ﻛﺘﺎﰊ ﻣﻦ ﹶﻃﺮِﻳﻖ )ﺁﺧﺮ ( ‪)،‬ﻓﺈﻧ‪‬ﻲ ( ﱂ ﺃﺧﺮﺝ ﺍﻟﻄﹼﺮﻕ )ِﺑ ِﻪ ( ‪)،‬ﻓﺈﻧ‪‬ﻪ‬
‫ﻳﻜﺜﺮ ( ‪‬ﻋﻠﹶﻰ ﺍﳌﺘﻌﻠﻢ‪ ،‬ﻭﻟﹶﺎ ﺃﻋﺮﻑ ﺃﺣﺪﺍ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ﺍﻻﺳﺘﻘﺼﺎ ِﺀ ﹶﻏ‪‬ﻴﺮِﻱ‪."٢٣٦‬‬
‫ﻱ ﺍﻟﻨ‪‬ﺺ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻘﺪ‪‬ﻡ ﻋ‪‬ﻦ ﺃﰊ ﺩ‪‬ﺍﻭ‪‬ﺩ ‪ -‬ﺍﱠﻟﺬِﻱ )ﺷ‪‬ﺎﺭﻙ ( ﺍﺑ‪‬ﻦ ﺍﻟﺼ‪‬ﻼﺡ ﻓِﻴـ ِﻪ ﻓِـﻲ‬ ‫ﻭ‪‬ﻧﻘﻞ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﺸ ِﻜ ﹸﻞ؛ ﻓﺈ ﱠﻥ ﻓِﻲ ﺳﻨ‪‬ﻨﻪ ﹶﺃﺣ‪‬ﺎﺩِﻳـﺚ ﻇﹶـﺎ ِﻫﺮ‪‬ﺓ‬
‫ﹶﻛﻠﹶﺎﻣﻪ ‪‬ﻋﻠﹶﻰ ﺳﻨ‪‬ﻦ ﺃﰊ ﺩ‪‬ﺍﻭ‪‬ﺩ ‪ -‬ﱠﰒ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻳ ‪‬‬
‫ﺍﻟﻀﻌ‪‬ﻒ ﱂ ‪‬ﻳ‪‬ﺒ‪‬ﻴﻨ‪‬ﻬﺎ‪ ،‬ﻣ ‪‬ﻊ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣﺘ‪‬ﻔﻖ ‪‬ﻋﻠﹶﻰ ﺿﻌﻔﻬﺎ ِﻋﻨ‪‬ﺪ ﺍﹾﻟﻤ‪‬ﺤﺪﺛﲔ‪،‬ﻛﺎﳌﺮﺳﻞ‪،‬ﻭﺍﳌﻨﻘﻄﻊ‪ ،‬ﻭ ِﺭﻭ‪‬ﺍﻳ‪‬ﺔ‬
‫ﺠﻬ‪‬ﻮﻝ ‪ .‬ﻙ »ﺷﻴﺦ«‪،‬ﻭ»ﺭﺟﻞ«‪ ،‬ﻭ‪‬ﻧﺤ‪‬ﻮﻩ‪،‬ﹶﻓﻠﹶﺎ ﺑ ‪‬ﺪ ﻣﻦ ‪‬ﺗ ﹾﺄﻭِﻳﻞ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻜﻠﹶﺎﻡ ‪.‬‬
‫‪‬ﻣ ‪‬‬
‫ﺺ‬
‫ﺤ‪‬ﻴ ِﻦ ﺃﹶﻭ ﺃﹶﺣﺪﳘﹶﺎ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻧ ‪‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﺲ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻟﻴﻌﻠﻢ ﺃﹶﻥ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻩ ﻓِﻲ »ﺳﻨ‪‬ﻨﻪ«‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺤﺘﻪ ﺃﹶﻭ ﺣﺴﻨﻪ ﺃﺣﺪ ِﻣﻤ‪‬ﻦ ﻳ ‪‬ﻌﺘ‪‬ﻤﺪ‪،‬ﻭ‪‬ﱂ ﻳ‪‬ﻀﻌﻔ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺣﺴﻦ ِﻋﻨ‪‬ـﺪ ﺃﰊ ﺩ‪‬ﺍﻭ‪‬ﺩ‬ ‫ﺻ‪‬‬‫‪‬ﻋﻠﹶﻰ ِ‬
‫ﺺ ‪‬ﻋﻠﹶﻰ ﺿﻌﻔﻪ ﻣﻦ ‪‬ﻳ ‪‬ﻌﺘ‪‬ﻤ ‪‬ﺪ‪،‬ﺃﹶﻭ‬
‫ﺻﺤِﻴﺢ‪،‬ﻓﹶﻴﺤﻜﻢ ﺑِﺎﻟﹾﻘﺪ ِﺭ ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﻘﻖ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺃﹶﻧﻪ ﺣﺴ ‪‬ﻦ ‪ .‬ﻓﺈ ﹾﻥ ﻧ ‪‬‬ ‫ﺃﹶﻭ ‪‬‬
‫ﻑ ﻓِﻲ ‪‬ﺳﻨ‪‬ﺪﻩ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻘ‪‬ﺘﻀِﻲ ﺍﻟﻀﻌ‪‬ﻒ‪ ،‬ﻭﻟﹶﺎ ﺟﺎِﺑ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ‪‬ﺣ ﹶﻜ ‪‬ﻤﻨ‪‬ﺎ ﺑﻀﻌﻔﻪ ‪.‬‬
‫‪‬ﺭﺃﹶﻯ ﺍﹾﻟﻌ‪‬ﺎ ِﺭ ‪‬‬
‫ﻀﻌِﻴﻒ ﺇِﺫﺍ ﱂ ﳚ ‪‬ﺪ‬
‫ﻭ‪‬ﻗﺪ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺤ‪‬ﺎﻓِﻆ ﹶﺃﺑ‪‬ﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ‪‬ﻣ‪‬ﻨﺪ‪‬ﻩ‪" :‬ﺇِﻥ ﹶﺃﺑ‪‬ﺎ ﺩ‪‬ﺍﻭ‪‬ﺩ ﳜﺮﺝ ﺍﻹِﺳﻨﺎ ‪‬ﺩ ﺍﻟ ‪‬‬
‫ﻓِﻲ ﺍﹾﻟﺒ‪‬ﺎﺏ ﻏﹶﲑﻩ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﺃ ﹾﻗﻮ‪‬ﻯ ِﻋﻨ‪‬ﺪﻩ ﻣﻦ ‪‬ﺭﺃﹾﻱ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎﻝ "‪.‬‬
‫ﻀﻌِﻴﻒ ﻓﺈﻧ‪‬ﻪ ﺧ‪‬ﻠـ ‪‬ﻲ‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﹾﺨﻄﺎِﺑ ‪‬ﻲ‪" :‬ﻛﺘﺎﺏ ﺃﰊ ﺩ‪‬ﺍﻭ‪‬ﺩ ﺟ‪‬ﺎﻣﻊ ﻟﻠﺼﺤﻴﺢ ﻭ‪‬ﺍﻟﹾﺤﺴﻦ‪،‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺏ ﻣﻦ ﺍﹾﻟﺤ‪‬ﺎﺟﺔ ‪ -‬ﻓﺈﻧ‪‬ـﻪ ﻟﹶـﺎ ﻳ‪‬ـ ﹾﺄﻟﹸﻮ ﺃﹶﻥ ﻳـﺒ‪‬ﲔ‬
‫ﻣِﻨ ‪‬ﻪ ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﺇ ﹾﻥ ﻭ‪‬ﻗﻊ ﻣِﻨ ‪‬ﻪ ﺷﻲ ٌﺀ ‪ -‬ﻟﻀﺮ ٍ‬
‫ﺝ ﻣﻦ ﻋﻬﺪﺗﻪ " ‪.‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺃﻣﺮﻩ‪،‬ﻭ‪‬ﻳﺬﻛﺮ ﻋﻠﺘﻪ‪،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺱ ‪‬ﻋﻠﹶﻰ‬
‫ﻗﹶﺎ ﹶﻝ‪" :‬ﻭﻳ‪‬ﺤﻜﻰ ﻟﻨﺎ ﻋ‪‬ﻦ ﺃﰊ ﺩ‪‬ﺍﻭ‪‬ﺩ ﺃﻧ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ﺫﻛﺮﺕ ﻓِﻲ ﻛﺘﺎﰊ ‪‬ﺣﺪِﻳﺜﺎ ﺍﺟ‪‬ﺘﻤﻊ ﺍﻟﻨﺎ ‪‬‬
‫ﺗ‪‬ﺮﻛﻪ "‪.‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ‪‬ﻦ ‪‬ﻋﺴ‪‬ﺎﻛِﺮ ﻓِﻲ ﺃﻭﻝ »ﹶﺃ ﹾﻃﺮ‪‬ﺍﻓـﻪ«‪":‬ﺻـﻨﻒ ﹶﺃﺑ‪‬ـﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ِﻛﺘ‪‬ﺎﺑـﻪ ﺍﻟﱠـﺬِﻱ ﲰ‪‬ـﺎﻩ‬
‫ﺻﺤِﻴﺤﺎ ﻣﺸﺘﻬﺮ‪‬ﺍ‪،‬ﺃﹶﻭ‬ ‫ﺴﻨ‪‬ﻦ«‪،‬ﻓﺄﺟﺎﺩ ﻓِﻲ ﺗﺼﻨﻴﻔﻪ ﻭ‪‬ﺃﺣﺴﻦ‪،‬ﻭ‪‬ﻗﺼﺪ ﺃﹶﻥ ‪‬ﻳ ﹾﺄﺗِﻲ ﻓِﻴ ِﻪ ِﺑﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬‬
‫»ﺍﻟ ‪‬‬
‫ﹶﻏﺮِﻳﺒﺎ )ﺣﺴﻨﺎ ( ‪‬ﻣ ‪‬ﻌﺘ‪‬ﱪﺍ‪،‬ﻭﻳﻄﺮﺡ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻣﻄﱠﺮﺣ‪‬ﺎ ﻣﺴﺘﻨﻜﺮ‪‬ﺍ‪)،‬ﻭﳚﺘﻨﺐ ( ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺷﺎﺫ‪‬ﺍ ‪‬ﻣﻨ‪‬ﻜﺮﺍ "‪.‬‬

‫‪ - ٢٣٦‬ﻳﻘﺼﺪ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ‬

‫‪٩٥‬‬
‫ﺖ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﺣﻜﹶﺎ ‪‬ﻩ ﺍﻟﹾﺨﻄﺎِﺑ ‪‬ﻲ ﻓِﻴ ِﻪ ﻧﻈﺮ؛ ﻓﺈ ﱠﻥ ﻓِﻲ »ﺳﻨ‪‬ﻨﻪ« ﹶﺃﺣ‪‬ﺎﺩِﻳﺚ ﻇﹶـﺎ ِﻫﺮ‪‬ﺓ ﺍﻟـﻀﻌ‪‬ﻒ ﱂ‬
‫ﻗﻠ ‪‬‬
‫ﺠﻬ‪‬ﻮﻝ‪ :‬ﻛﺸﻴﺦ‪،‬ﻭ‪‬ﺭﺟﻞ‪ ،‬ﻭ‪‬ﻧﺤ‪‬ﻮﻩ‪ ،‬ﹶﻛﻤ‪‬ﺎ‬
‫ﺿﻌِﻴ ﹶﻔ ﹲﺔ ﻛﺎﳌﺮﺳﻞ‪،‬ﻭﺍﳌﻨﻘﻄﻊ‪ ،‬ﻭ ِﺭﻭ‪‬ﺍﻳ‪‬ﺔ ‪‬ﻣ ‪‬‬
‫ﻳﺒﻴﻨﻬﺎ‪ ،‬ﻣ ‪‬ﻊ ﺃﻧ‪‬ﻬﺎ ‪‬‬
‫ﻒ‪.‬‬ ‫‪‬ﺳﹶﻠ ‪‬‬
‫ﻱ ﻓِﻲ » ﹶﻛﻠﹶﺎﻣﻪ ‪‬ﻋﻠﹶﻰ ﺳﻨ‪‬ﻨﻪ« )ﻋ‪‬ﻨ ‪‬ﻪ ( ‪ِ :‬ﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ‪ ) -‬ﻭ ‪‬ﻫ ‪‬ﻮ ( ‪‬ﻣﺨ‪‬ـﺎﻟﻒ ﹶﺃﻳ‪‬ـﻀﺎ‬
‫ﻭ‪‬ﺃﺟ‪‬ﺎﺏ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﻉ ﻇﹶﺎﻫﺮﺍ‪،‬ﺍﺳ‪‬ـﺘ‪‬ﻐﻨ‪‬ﻰ‬
‫ﻒ ‪‬ﻫﺬﹶﺍ ﺍﻟﻨـﻮ ِ‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫ﻟ ﹶﻘﻮ‪‬ﻟﻪ‪ " :‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻪ ﻭ‪‬ﻫﻦ ‪‬ﺷﺪِﻳﺪ ‪‬ﺑ‪‬ﻴ‪‬ﻨﺘ‪‬ﻪ" ﹶﻟﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬‬
‫ﺼﺮِﻳﺢ ﺑﺒﻴﺎﻧﻪ" ‪.‬‬ ‫ﺑﻈﻬﻮﺭﻩ ﻋ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺖ‪ :‬ﻓﻌﻠﹶﻰ ﻛﻞ ﺣ‪‬ﺎﻝ ﻟﹶﺎ ‪‬ﺑ ‪‬ﺪ ﻣﻦ ‪‬ﺗ ﹾﺄﻭِﻳﻞ ﹶﻛﻠﹶﺎﻡ ﺃﰊ ﺩ‪‬ﺍﻭ‪‬ﺩ‪،‬ﻭﺍﳊ ‪‬ﻖ ﻓِﻴ ِﻪ ﻣ‪‬ﺎ ﹶﻗﺮ‪‬ﺭﻩ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﻱ‪.‬‬ ‫ﻗﻠ ‪‬‬
‫ﺨ ‪‬ﻤﺴ‪‬ﺔ ﺍﱠﻟﺘِﻲ ﺍﺗ‪‬ﻔـﻖ‬
‫ﻭ‪‬ﺃ ‪‬ﻣﺎ ﻗﹶﻮﻝ ﺍﹾﻟﺤ‪‬ﺎﻓِﻆ ﺃﰊ ﻃﹶﺎﻫِﺮ ﺍﻟﺴﹶﻠﻔِﻲ‪" :‬ﺳﻨ‪‬ﻦ ﺃﰊ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻣﻦ ﺍﻟﹾﻜﺘﺐ ﺍﹾﻟ ‪‬‬
‫ﻱ ‪‬ﻋﻠﹶـﻰ ِﺇﺭ‪‬ﺍﺩ‪‬ﺓ‬
‫ﺻﺤ‪‬ﺘﻬ‪‬ﺎ ‪‬ﻋﹶﻠﻤ‪‬ﺎﺀ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ" ﹶﻓﻔِﻴ ِﻪ ﺗﺴﺎﻫ ﹲﻞ ﻛﺒ ‪‬ﲑ‪،‬ﻭ‪‬ﺗﹶﺄ ‪‬ﻭﹶﻟﻪ ﺍﻟﻨـﻮﻭ ‪‬‬‫‪‬ﻋﻠﹶﻰ ِ‬
‫‪٢٣٧‬‬
‫ﺍﹾﻟﻤ‪‬ﻌﻈﻢ ‪.‬‬
‫ﻭﻧﻘﻞ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﻣﻘﺪﻣﺘﻪ ﻗﺎﻝ‪" :‬ﻭﺭﻭﻳﻨﺎ ﻋﻨﻪ – ﻳﻌﲏ ﺃﺑﺎ ﺩﺍﻭﺩ – ﺃﻳﻀﺎ ﻣﺎ ﻣﻌﻨﺎﻩ ﺃﻧﻪ‬
‫ﻳﺬﻛﺮ ﰲ ﻛﻞ ﺑﺎﺏ ﺃﺻ ‪‬ﺢ ﻣﺎ ﻋﺮﻓﻪ ﰲ ﺫﻟﻚ ﺍﻟﺒﺎﺏ"‪.٢٣٨‬‬
‫ﺡ‪ ":‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻣﺎ ﻭﺟﺪﻧﺎﻩ ﰲ ﻛﺘﺎِﺑ ِﻪ ﻣﺬﻛﻮﺭﹰﺍ ﻣﻄﻠﻘﹰﺎ‪،‬ﻭﻟﻴﺲ ﰲ ﻭﺍﺣ ٍﺪ ﻣﻦ‬ ‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺍﻟﺼﻼ ِ‬
‫ﺺ ﻋﻠﻰ ﺻﺤِﺘ ِﻪ ﺃﺣ ‪‬ﺪ ‪‬ﳑ ‪‬ﻦ ﻳ‪‬ﻤ‪‬ﻴ ‪‬ﺰ ﺑﲔ ﺍﻟﺼﺤﻴ ِﺢ ﻭﺍﳊﺴ ِﻦ ﻋﺮﻓﻨﺎﻩ ﺑﺄ‪‬ﻧ ‪‬ﻪ ﻣﻦ‬
‫ﲔ‪،‬ﻭﻻ ‪‬ﻧ ‪‬‬
‫ﺍﻟﺼﺤﻴﺤ ِ‬
‫ﺝ ﻓﻴﻤـﺎ‬
‫ﺴ ٍﻦ ﻋﻨﺪ ﻏ ِﲑ ِﻩ‪،‬ﻭﻻ ﻣﻨﺪﺭ ٍ‬
‫ﺲﲝ ‪‬‬
‫ﺴ ِﻦ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭ ‪‬ﺩ ‪ .‬ﻭﻗﺪ ﻳﻜﻮ ﹸﻥ ﰲ ﺫﻟﻚ ﻣﺎ ﻟﻴ ‪‬‬
‫ﺍﳊ ‪‬‬
‫ﻂ ﺍﳊﺴ ِﻦ ﺑﻪ" ‪.‬‬‫ﺣﻘﹼﻘﻨﺎ ﺿﺒ ﹶ‬
‫ﻑ ﺑـﺎﺑﻦ‬
‫ﻱ ﺍﻷﻧﺪﻟﺴ ‪‬ﻲ ﺍﳌﻌـﺮﻭ ‪‬‬ ‫ﷲ ﳏﻤ ‪‬ﺪ ﺑ ‪‬ﻦ ﻋﻤ ِﺮ ﺑ ِﻦ ﳏﻤ ِﺪ ﺍﻟﻔِﻬﺮ ‪‬‬
‫ﺽ ﺃﺑﻮ ﻋﺒﺪ ﺍ ِ‬ ‫ﻭﻗﺪ ﺍﻋﺘﺮ ‪‬‬
‫ﺺ‬
‫ﺚ ﱂ ﻳﻨ ‪‬‬
‫ﺡ ﻓﻘﺎﻝ‪ ":‬ﻟﻴﺲ ﻳﻠﺰ ‪‬ﻡ ﺃ ﹾﻥ ﻳ‪‬ﺴﺘﻔﺎ ‪‬ﺩ ﻣﻦ ﻛﻮ ِﻥ ﺍﳊﺪﻳ ِ‬ ‫‪‬ﺭﺷ‪‬ﻴﺪ‪،‬ﻋﻠﻰ ﻛﻼ ِﻡ ﺍﺑ ِﻦ ﺍﻟﺼ‪‬ﻼ ِ‬
‫ﺚ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭ ‪‬ﺩ ﺣﺴ ‪‬ﻦ ‪ .‬ﺇ ﹾﺫ‬
‫ﺺ ﻋﻠﻴ ِﻪ ﻏ ‪‬ﲑ ‪‬ﻩ ﺑﺼﺤ ٍﺔ ﺃ ﱠﻥ ﺍﳊﺪﻳ ﹶ‬
‫ﻒ‪،‬ﻭﻻ ‪‬ﻧ ‪‬‬
‫ﻀ ‪‬ﻌ ٍ‬
‫ﻋﻠﻴﻪ ﺃﺑﻮ ﺩﺍﻭ ‪‬ﺩ ﺑ ‪‬‬

‫‪ - ٢٣٧‬ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ١‬ﺹ ‪ ( ٣٠٠‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬

‫‪)-٢٣٨‬ﺹ‪ ( ٣٣‬ﻭﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٥‬ﺍﻟﺸﺎﻣﻠﺔ ‪ ٢‬ﻭﺍﻟﺒﺎﻋﺚ ﺍﳊﺜﻴﺚ ﰲ ﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )ﺝ‬
‫‪ / ١‬ﺹ ‪ ( ٥‬ﻭﺍﻟﺸﺬﺍ ﺍﻟﻔﻴﺎﺡ ﻣﻦ ﻋﻠﻮﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ١١٥‬ﻭﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘـﺬﻛﺮﺓ )ﺝ ‪ / ١‬ﺹ‬
‫‪ ( ٥٣‬ﻭﺷﺮﺡ ﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪( ٩٥‬‬

‫‪٩٦‬‬
‫ﻱ‪":‬‬
‫ﻗﺪ ﻳﻜﻮ ﹸﻥ ﻋﻨﺪﻩ ﺻﺤﻴﺤﹰﺎ‪،‬ﻭﺇ ﹾﻥ ﱂ ﻳﻜﻦ ﻋﻨ ‪‬ﺪ ﻏ ِﲑ ِﻩ ﻛﺬﻟﻚ"‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﻟﻴﻌﻤـﺮ ‪‬‬
‫ﺐ ﺣﺴ ‪‬ﻦ"‪.٢٣٩‬‬
‫ﻭﻫﺬﺍ ﺗﻌ ﹼﻘ ‪‬‬
‫ﷲ ‪- -‬‬ ‫ﺖ ﻋ‪‬ـ ‪‬ﻦ ‪‬ﺭﺳ‪‬ـ ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺖ ﹶﺃﺑ‪‬ﺎ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﻳﻘﻮﻝ‪ :‬ﹶﻛ‪‬ﺘﺒ‪‬ـ ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺑ ‪‬ﻦ ﺩ‪‬ﺍ ‪‬ﺳ ﹶﺔ‪ ":‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺴ‪‬ﻨ ِﻦ (‬
‫ﺏ )ﺍﻟ ‪‬‬
‫ﺏ ‪-‬ﻳ ‪‬ﻌﻨِﻲ‪ِ :‬ﻛﺘ‪‬ﺎ ‪‬‬
‫ﺿ ‪‬ﻤ‪‬ﻨ‪‬ﺘ ‪‬ﻪ ‪‬ﻫﺬﹶﺍ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺖ ﻣِﻨﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬‬
‫ﺨ‪‬ﺒ ‪‬‬
‫ﺚ‪،‬ﺍ‪‬ﻧ‪‬ﺘ ‪‬‬
‫ﻒ ‪‬ﺣ ِﺪ‪‬ﻳ ٍ‬ ‫ﺲ ﻣﺎﹶﺋ ﹶﺔ ﹶﺃﹾﻟ ِ‬‫‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺸِﺒ ‪‬ﻬ ‪‬ﻪ‬
‫ﺤ‪‬ﻴ ‪‬ﺢ‪ ،‬ﻭﻣ‪‬ﺎ ﻳ‪‬ـ ‪‬‬
‫ﺼِ‬
‫ﺕ ﺍﻟـ ‪‬‬
‫ﺚ‪ ،‬ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﺚ ﻭﲦﹶﺎﻧِﻲ ﻣﺎﹶﺋ ِﺔ ‪‬ﺣ ِﺪ‪‬ﻳ ٍ‬
‫ﻑ ‪‬ﺣ ِﺪ‪‬ﻳ ٍ‬
‫ﺖ ِﻓ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﺁ ﹶﻻ ِ‬
‫‪ -‬ﲨﻌ ‪‬‬
‫‪‬ﻭ‪‬ﻳﻘﹶﺎ ِﺭ‪‬ﺑ ‪‬ﻪ"‪.٢٤٠‬‬
‫ﺴ‪‬ﻨ ِﻦ (‬
‫ﺕ ﻓِـﻲ )ﺍﻟـ ‪‬‬
‫ﺖ ﹶﺃﺑ‪‬ﺎ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪،‬ﻳﻘﻮﻝ‪ :‬ﹶﺫﻛﹶـ ‪‬ﺮ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ ":‬ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﺩ‪‬ﺍ ‪‬ﺳ ﹶﺔ‪ " :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺤ‪‬ﻴ ‪‬ﺢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳﻘﹶﺎ ِﺭ‪‬ﺑ ‪‬ﻪ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻓ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻦ ‪‬ﺷﺪِﻳ ‪‬ﺪ ‪‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺘ ‪‬ﻪ"‪.‬‬
‫ﺼِ‬
‫ﺍﻟ ‪‬‬
‫ﺐ ﺍﺟِﺘﻬ‪‬ﺎ ِﺩ ِﻩ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻣ‪‬ـﺎ ﺿ‪‬ـ ‪‬ﻌ ﹸﻔ ‪‬ﻪ‬ ‫ﺴ ِ‬ ‫ﺤ‪‬‬
‫ﻚ ِﺑ ‪‬‬ ‫ﷲ‪ِ -‬ﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺖ – ﺍﻟﺬﻫﱯ‪ :-‬ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻭﻓﱠﻰ ‪ -‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍ ُ‬ ‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﻼ ‪‬ﻳ ﹾﻠ ‪‬ﺰ ‪‬ﻡ ﻣِﻦ ﺳ‪‬ـ ﹸﻜ ‪‬ﻮِﺗ ِﻪ‬
‫ﺤ‪‬ﺘ ‪‬ﻤ ﹲﻞ‪،‬ﹶﻓ ﹶ‬
‫ﻒ ‪‬ﻣ ‪‬‬
‫ﺿ ‪‬ﻌ ﹸﻔ ‪‬ﻪ ‪‬ﺧ ِﻔ‪‬ﻴ ‪‬‬
‫ﺤ‪‬ﺘ ‪‬ﻤ ٍﻞ‪،‬ﻭ‪‬ﻛﹶﺎ ‪‬ﺳ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬‬
‫‪‬ﺷ ِﺪ‪‬ﻳ ‪‬ﺪ‪ ،‬ﻭ ‪‬ﻭ ‪‬ﻫ‪‬ﻨ ‪‬ﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺚ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﺣﺴ‪‬ﻨﹰﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭ ﹶﻻ ِﺳ‪‬ﻴﻤ‪‬ﺎ ِﺇﺫﹶﺍ ‪‬ﺣ ﹶﻜ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺣ‪‬ـ ‪‬ﺪ‬ ‫ﳊ ِﺪ‪‬ﻳ ِ‬
‫‪ -‬ﻭ‪‬ﺍﳊﹶﺎﹶﻟ ِﺔ ‪‬ﻫ ِﺬ ِﻩ ‪ -‬ﻋ ِﻦ ﺍ ﹶ‬
‫ﻒ ‪‬ﻳﻌ‪‬ﻮ ‪‬ﺩ ِﺇﻟﹶﻰ ﻗِﺴ ٍﻢ ﻣِﻦ ﺃﹶﻗﺴ‪‬ﺎ ِﻡ‬ ‫ﺴﹶﻠ ِ‬
‫ﻑ ﺍﻟ ‪‬‬ ‫ﻼ ِﺣﻨ‪‬ﺎ ﺍﳌﻮﻟﱠﺪ ﺍﳊﹶﺎﺩِﺙ‪،‬ﺍﱠﻟﺬِﻱ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ‪‬ﻋ ‪‬ﺮ ِ‬ ‫ﺴ ِﻦ ﺑِﺎﺻ ِﻄ ﹶ‬ ‫ﳊ‪‬‬ ‫ﺍﹶ‬
‫ﷲ‬
‫ﺐ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋﺒ‪‬ـ ِﺪ ﺍ ِ‬ ‫ﺠﺐ‪ ‬ﺍﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺟ ‪‬ﻤ ‪‬ﻬ ‪‬ﻮ ِﺭ ﺍﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ‪،‬ﹶﺃ ِﻭ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﺮ ﹶﻏ ‪‬‬ ‫ﺤ‪‬ﻴ ِﺢ‪،‬ﺍﱠﻟﺬِﻱ ‪‬ﻳ ِ‬ ‫ﺼِ‬ ‫ﺍﻟ ‪‬‬
‫ﻂ‬‫ﺤﱠ‬ ‫ﺤ ِﺔ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ﺍ‪‬ﻧ ‪‬‬
‫ﺼ‪‬‬
‫ﺐ ﺍﻟ ‪‬‬
‫ﺲ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺩ‪‬ﺍ ِﺧ ﹲﻞ ﻓِﻲ ﹶﺃﺩ‪‬ﺍﻧِﻲ ‪‬ﻣﺮ‪‬ﺍِﺗ ِ‬ ‫ﺴِﻠ ‪‬ﻢ‪ ،‬ﻭﺑ‪‬ﺎﻟ ‪‬ﻌ ﹾﻜ ِ‬ ‫ﺸ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﻱ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻤ ‪‬‬‫ﺍﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫ﺏ ﹶﺃﺑِﻲ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‬ ‫ﺴ ِﻦ‪،‬ﹶﻓ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﳊ‪‬‬‫ﻒ ﻭ‪‬ﺍ ﹶ‬ ‫ﻀ ‪‬ﻌ ِ‬‫ﺝ‪ ،‬ﻭﹶﻟ‪‬ﺒ ِﻘ ‪‬ﻲ ‪‬ﻣ‪‬ﺘﺠ‪‬ﺎﺫﹶﺑﹰﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺝ ‪‬ﻋ ِﻦ ﺍﻻ ‪‬ﺣِﺘﺠ‪‬ﺎ ِ‬ ‫ﳋ ‪‬ﺮ ‪‬‬
‫ﻚ ﹶ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﺏ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳِﻠ‪‬ﻴ ِﻪ ﻣ‪‬ـﺎ‬
‫ﻚ ‪‬ﻧﺤ‪‬ﻮ ﻣِﻦ ‪‬ﺷ ﹾﻄ ِﺮ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺸ‪‬ﻴﺨ‪‬ﺎ ِﻥ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬‫ﺖ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﺍﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ِﻓ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﺜﱠﺎِﺑ ِ‬
‫ﺐ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻵ ‪‬ﺧ ‪‬ﺮ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳِﻠﻴ‪‬ـ ِﻪ ﻣ‪‬ـﺎ ‪‬ﺭ ِﻏﺒ‪‬ـﺎ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ِﺇﺳ‪‬ـﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ‬ ‫ﺨ‪‬ﻴ ِﻦ‪ ،‬ﻭ ‪‬ﺭ ِﻏ ‪‬‬‫ﺸ‪‬ﻴ ‪‬‬ ‫ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺠ‪‬ﻴِﺌ ِﻪ ﻣِـﻦ‬‫‪‬ﺟﻴ‪‬ﺪﹰﺍ‪،‬ﺳ‪‬ﺎﻟِﻤﹰﺎ ﻣِﻦ ِﻋﹶﻠ ٍﺔ ‪‬ﻭ ‪‬ﺷ ﹸﺬ ‪‬ﻭ ٍﺫ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳِﻠ‪‬ﻴ ِﻪ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺻ‪‬ﺎﻟِﺤﹰﺎ‪ ،‬ﻭﹶﻗِﺒﹶﻠ ‪‬ﻪ ﺍﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ِﻟ ‪‬ﻤ ِ‬
‫ﺺ‬
‫ﻒ ﺇﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﻟِـ‪‬ﻨ ﹾﻘ ِ‬‫ﺿ ‪‬ﻌ ‪‬‬
‫ﻀ ‪‬ﺪ ﹸﻛ ﱡﻞ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ﻣِﻨ ‪‬ﻬﻤ‪‬ﺎ ﺍﻵ ‪‬ﺧ ‪‬ﺮ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳِﻠ‪‬ﻴ ِﻪ ﻣ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ِﻦ ﹶﻟ‪‬ﻴ‪‬ﻨﻴ‪‬ﻦ ﹶﻓﺼ‪‬ﺎﻋِﺪﹰﺍ‪،‬ﻳ ‪‬ﻌ ‪‬‬
‫ﻒ‬
‫ﻀ ‪‬ﻌ ِ‬
‫ﺖ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻏﹶﺎﻟِﺒﹰﺎ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳِﻠ‪‬ﻴ ِﻪ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ ﹸﻜ ‪‬‬
‫ﺸ‪‬ﻴ ِﻪ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﻆ ﺭ‪‬ﺍﻭِﻳ ِﻪ‪ ،‬ﹶﻓ ِﻤﹾﺜ ﹸﻞ ‪‬ﻫﺬﹶﺍ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ِﺣ ﹾﻔ ِ‬

‫‪ - ٢٣٩‬ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ )ﺝ ‪ / ١‬ﺹ ‪( ٥٣‬‬

‫‪ - ٢٤٠‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪( ٢١٠/١٣‬‬

‫‪٩٧‬‬
‫ﺐ ﺷ‪‬ـ ‪‬ﻬ ‪‬ﺮِﺗ ِﻪ‬
‫ﺴ ِ‬
‫ﺤ‪‬‬‫ﺖ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﺑ ‪‬‬
‫ﺴ ﹸﻜ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﺑ ﹾﻞ ‪‬ﻳ ‪‬ﻮ ِﻫ‪‬ﻨ ‪‬ﻪ ﻏﹶﺎﻟِﺒﹰﺎ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫ﺴ ﹸﻜ ‪‬‬
‫ﻣِﻦ ِﺟ ‪‬ﻬ ِﺔ ﺭ‪‬ﺍ ِﻭ‪‬ﻳ ِﻪ‪،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﷲ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ"‪.٢٤١‬‬
‫‪‬ﻭ‪‬ﻧﻜﹶﺎ ‪‬ﺭِﺗ ِﻪ‪،‬ﻭ‪‬ﺍ ُ‬
‫‪ - ٣‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻛﺘﺎﺑﻪ ﺍﶈﺮﺭ ﺍﻟﻨﻔﻴﺲ ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺣـﻮﻝ‬
‫ﺷﺮﻁ ﺃﰊ ﺩﺍﻭﺩ ‪ " :٢٤٢‬ﻭﰲ ﻗﻮﻝ ﺃﰊ ﺩﺍﻭﺩ‪) :‬ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﻭﻫﻦ ﺷﺪﻳﺪ ﺑﻴﻨﺘﻪ ( ‪،‬ﻣﺎ ﻳﻔﻬﻢ‬
‫ﺃﻥ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﻭﻫﻦ ﻏﲑ ﺷﺪﻳﺪ؛ ﺃﻧﻪ ﻻ ﻳﺒﻴﻨﻪ‪،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﲨﻴﻊ ﻣـﺎ ﺳـﻜﺖ‬
‫ﻋﻠﻴﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﳊﺴﻦ ﺍﻻﺻﻄﻼﺣﻲ‪،‬ﺑﻞ ﻫﻮ ﻋﻠﻰ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ -١‬ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻭ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺼﺤﺔ‪.‬‬
‫‪ -٢‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﳊﺴﻦ ﻟﺬﺍﺗﻪ‪.‬‬
‫‪ -٣‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﳊﺴﻦ ﺇﺫﺍ ﺍﻋﺘﻀﺪ‪.‬‬
‫ﻭﻫﺬﺍﻥ ﺍﻟﻘﺴﻤﺎﻥ ﻛﺜﲑ ﰲ ﻛﺘﺎﺑﻪ ﺟﺪ‪‬ﺍ‪.‬‬
‫‪ -٤‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﺿﻌﻴﻒ‪،‬ﻟﻜﻨﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻣﻦ ﱂ ﳚﻤﻊ ﻋﻠﻰ ﺗﺮﻛﻪ ﻏﺎﻟﺒﹰﺎ‪.‬‬
‫ﻭﻛ ﱡﻞ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻋﻨﺪﻩ ﺗﺼﻠﺢ ﻟﻼﺣﺘﺠﺎﺝ ‪‬ﺎ‪.‬‬
‫ﻛﻤﺎ ﻧﻘﻞ ﺍﺑﻦ ﻣﻨﺪﻩ ﻋﻨﻪ‪ :‬ﺃﻧﻪ ﳜﺮﺝ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﱂ ﳚﺪ ﰲ ﺍﻟﺒـﺎﺏ ﻏﲑﻩ‪،‬ﻭﺃﻧـﻪ‬
‫ﺃﻗﻮﻯ ﻋﻨﺪﻩ ﻣﻦ ﺭﺃﻱ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻛ ﱡﻞ ﻣﺎ ﺳﻜﺖ ﻋﻠﻴﻪ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻓﻬﻮ ﺻﺤﻴﺢ ﻋﻨﺪﻩ‪،‬ﻻ ﺳـﻴﻤﺎ‬
‫ﺇﻥ ﻛﺎﻥ ﱂ ﻳﺬﻛﺮ ﰲ ﺍﻟﺒﺎﺏ ﻏﲑﻩ‪.‬‬
‫ﻭﳓﻮ ﻫﺬﺍ ﻣﺎ ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻋﻨﻪ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﳛـﺘﺞ‬
‫ﺑﻌﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺒﺎﺏ ﻏﲑﻩ‪.‬‬

‫‪ - ٢٤١‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪( ٢١٤/١٣‬‬

‫‪ - ٢٤٢‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٣٥‬ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ ]ﺝ‪- ١‬ﺹ ‪ [٢١٠- ٢٠٥‬ﻭﻓﺘﺢ‬
‫ﺍﳌﻐﻴﺚ ] ﺝ‪- ١‬ﺹ ‪ [ ٨٠‬ﻭﺗﻮﺟﻴﻪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﺻﻮﻝ ﺍﻷﺛﺮ ]ﺝ‪- ١‬ﺹ ‪[ ٣٦٨‬‬

‫‪٩٨‬‬
‫ﻭﺃﺻﺮﺡ ﻣﻦ ﻫﺬﺍ ﻣﺎ ﺭﻭﻳﻨﺎ ﻋﻨﻪ ﻓﻴﻤﺎ ﺣﻜﺎﻩ ﺃﺑﻮ ﺍﻟﻌﺰ ﺑﻦ ﻛﺎﺩﺵ ‪٢٤٣‬ﺃﻧﻪ ﻗﺎﻝ ﻻﺑﻨـﻪ‪ :‬ﻟـﻮ‬
‫ﺃﺭﺩﺕ ﺃﻥ ﺃﻗﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﺻﺢ ﻋﻨﺪﻱ؛ ﱂ ﺃﺭﻭ ﻣـﻦ ﻫـﺬﺍ ﺍﳌـﺴﻨﺪ ﺇﻻ ﺍﻟـﺸﻲﺀ ﺑﻌـﺪ‬
‫ﻀﻌ‪‬ﻒ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﺸﻲﺀ‪،‬ﻭﻟﻜﻨﻚ ﻳﺎ ﺑﲏ ﺗﻌﺮﻑ ﻃﺮﻳﻘﱵ ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﺃﱐ ﻻ ﺃﺧﺎﻟﻒ ﻣﺎ ‪‬ﻳ ‪‬‬
‫‪٢٤٤‬‬
‫ﰲ ﺍﻟﺒﺎﺏ ﺷﻲﺀ ﻳﺪﻓﻌﻪ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﻣﺎ ﺭﻭﻳﻨﺎ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺑﺎﻹﺳﻨﺎﺩ ﺍﻟﺼﺤﻴﺢ ﺇﻟﻴﻪ؛‬
‫‪٢٤٥‬‬
‫ﻱ ﺇﻟﱠﺎ ‪‬ﻭﻓِﻲ ﹶﻗ ﹾﻠِﺒ ِﻪ ‪‬ﺩ ﹶﻏ ﹲﻞ ‪..‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤﻌ‪‬ﺖ ﹶﺃﺑِﻲ ﻳﻘﻮﻝ‪ :‬ﻟﹶﺎ ‪‬ﺗﻜﹶﺎ ‪‬ﺩ ‪‬ﺗﺮ‪‬ﻯ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻓِﻲ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﺚ ﻟﹶـﺎ‬
‫ﺐ ‪‬ﺣﺪِﻳ ٍ‬ ‫ﺠ ‪‬ﺪ ﻓِﻴ ِﻪ ﺇﻟﱠﺎ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‪ :‬ﺳﹶﺄﻟﹾﺖ ﹶﺃﺑِﻲ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﺑ‪‬ﺒﹶﻠ ٍﺪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺏ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬‫ﺴﹶﺄ ﹸﻝ ﹶﺃ ‪‬‬
‫ﻱ‪،‬ﹶﻓ‪‬ﺘ‪‬ﻨ ِﺰ ﹸﻝ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎ ِﺯﹶﻟ ﹸﺔ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑِﻲ‪ :‬ﻳ ‪‬‬
‫ﺏ ‪‬ﺭﹾﺃ ٍ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬‫ﺤ ‪‬ﻪ ﻣِﻦ ‪‬ﺳﻘِﻴ ِﻤ ِﻪ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺻﺤِﻴ ‪‬‬‫ﻑ ‪‬‬ ‫‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﻱ‪.٢٤٦‬‬
‫ﺚ ﹶﺃ ﹾﻗﻮ‪‬ﻯ ﻣِﻦ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﺤﺪِﻳ ِ‬
‫ﻒ ﺍﹾﻟ ‪‬‬
‫ﺿﻌِﻴ ‪‬‬
‫ﻱ‪ ،‬‬
‫ﺏ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﺴﹶﺄ ﹸﻝ ﹶﺃ ‪‬‬
‫ﺚ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺍﹾﻟ ‪‬‬
‫ﺐ؛ ﻓﺈﻧﻪ ﻛﺎﻥ ﻣﻦ ﺗﻼﻣﺬﺓ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ‪،‬ﻓﻐﲑ‬
‫ﻓﻬﺬﺍ ﳓﻮ ﳑﺎ ﺣﻜﻲ ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ‪،‬ﻭﻻ ﻋﺠ ‪‬‬
‫ﻣﺴﺘﻨﻜﺮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻗﻮﻟﻪ"‪.٢٤٧‬‬
‫ﺖ‪ :‬ﺑﻞ ﺇﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺮﻯ ﺃﻥ ﺷﺮﻁ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﺃﺟﻮﺩ ﻣﻦ ﺷﺮﻁ ﺃﰊ ﺩﺍﻭﺩ ﻗـﺎﻝ‬
‫ﻗﻠ ‪‬‬
‫ﺚ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ٍﺔ ‪‬ﻳ ‪‬ﺮﻭِﻱ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹸﻞ‬
‫ﺴ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ‪ ":٢٤٨‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ‪‬ﻧ ‪‬ﺰ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫ﻑ ﺍﳌـﺰﱐ‬ ‫ﺨ ِﺔ ﹶﻛِﺜ ِﲑ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻮ ٍ‬
‫ﺸ‪‬ﻴ ‪‬‬
‫ﻱ ِﻣﹾﺜ ِﻞ ‪‬ﻣ ‪‬‬ ‫ﺴ‪‬ﻨ ِﻦ ﹶﻛﹶﺄﺑِﻲ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﺍﻟ ‪‬‬

‫‪ - ٢٤٣‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻛﺎﺩﺵ )ﺃﺑﻮ ﺍﻟﻌﺰ ( ﳏﺪﺙ ﻣﻦ ﺷﻴﻮﺥ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺧﺮﺝ ﻭﺃﻟﹼﻒ ﺗﻮﰲ ﺳـﻨﺔ ‪.٥٥٦‬‬
‫ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪ ، ( ٢١٨/١‬ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ )‪( ٣٠٨/١‬‬
‫‪ - ٢٤٤‬ﺣﻜﻰ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﳌﺪﻳﲏ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٥٨١‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺧﺼﺎﺋﺺ ﺍﳌﺴﻨﺪ )ﺹ‪ ( ٢٧‬ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ‬
‫ﻣﺴﻨﺪ ﺃﲪﺪ ﲢﻘﻴﻖ ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﰒ ﺭﺩﻫﺎ ﰒ ﻗﺎﻝ‪" :‬ﻓﻠﻌﻠﻪ ﻛﺎﻥ ﺃﻭﻻ ﰒ ﺃﺧﺮﺝ ﻣﻨﻪ ﻣﺎ ﺿﻌﻒ"‪.‬‬
‫‪ - ٢٤٥‬ﺍﻧﻈﺮ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ )‪. ( ١٧٠/٢‬‬
‫‪ - ٢٤٦‬ﺍﻷﺣﻜﺎﻡ ﻻﺑﻦ ﺣﺰﻡ )ﺝ ‪ / ٦‬ﺹ ‪ ( ٧٩٢‬ﻭﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ )ﺝ ‪ / ١‬ﺹ ‪ ( ٧٦‬ﻭﺇﻳﻘﺎﻅ ﳘﻢ ﺃﻭﱄ ﺍﻷﺑـﺼﺎﺭ‬
‫)ﺝ ‪ / ١‬ﺹ ‪( ١١٩‬‬
‫‪ - ٢٤٧‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻣﻦ ﻓﻨﻮﻥ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٣‬ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ )ﺝ ‪/ ١‬‬
‫ﺹ ‪ ( ٧٦‬ﻭﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪( ٤٣٧‬‬
‫‪) ٢٤٨‬ﺹ‪ ( ٨٢‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻌﺮﻭﺑﺔ ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )ﺝ ‪ / ١‬ﺹ ‪( ٢٥٠‬‬

‫‪٩٩‬‬
‫ﺴ‪‬ﻨ ِﺪ ِﻩ‬
‫ﻁ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﻓِـﻲ ﻣ‪‬ـ ‪‬‬
‫ﺸ ‪‬ﺮ ﹸ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ‪‬ﻳ ‪‬ﺮﻭِﻱ ِﻓﻲ ‪‬ﺳ‪‬ﻨِﻨ ِﻪ ﻣِﻨﻬ‪‬ﺎ ﹶﻓ ‪‬‬
‫‪٢٤٩‬‬
‫ﻁ ﹶﺃﺑِﻲ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻓِﻲ ‪‬ﺳ‪‬ﻨِﻨ ِﻪ"‪.‬‬
‫ﹶﺃ ‪‬ﺟ ‪‬ﻮ ‪‬ﺩ ﻣِﻦ ‪‬ﺷ ‪‬ﺮ ِ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻣﺘﺎﺑﻌﹰﺎ ﻛﻼﻣﻪ‪":٢٥٠‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻈﻬﺮ ﺿﻌﻒ ﻃﺮﻳﻘﺔ ﻣﻦ ﳛﺘ ‪‬ﺞ ﺑﻜـﻞ ﻣـﺎ‬
‫ﺳﻜﺖ ﻋﻠﻴﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪،‬ﻓﺈﻧﻪ ﳜﺮﺝ ﺃﺣﺎﺩﻳﺚ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻭﻳـﺴﻜﺖ‬
‫ﻋﻨﻬﺎ؛ ﻣﺜﻞ‪ :‬ﺍﺑﻦ ﳍﻴﻌﺔ‪،‬ﻭﺻﺎﱀ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ‪،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻘﻴﻞ‪،٢٥١‬ﻭﻣﻮﺳﻰ ﺑﻦ‬
‫ﻭﺭﺩﺍﻥ‪،‬ﻭﺳﻠﻤﺔ ﺑﻦ ﺍﻟﻔﻀﻞ‪،‬ﻭﺩﳍﻢ ﺑﻦ ﺻﺎﱀ‪،‬ﻭﻏﲑﻫﻢ‪.٢٥٢‬‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﻨﺎﻗﺪ ﺃﻥ ﻳﻘﱢﻠﺪﻩ ﰲ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺜﻬﻢ‪،‬ﻭﻳﺘﺎﺑﻌﻪ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ‪‬ﻢ‪،‬ﺑـﻞ‬
‫ﻃﺮﻳﻘﻪ ﺃﻥ ﻳﻨﻈﺮ‪ :‬ﻫﻞ ﻟﺬﻟﻚ ﺍﳊﺪﻳﺚ ﻣﺘﺎﺑﻊ‪،‬ﻓﻴﻌﺘﻀﺪ ﺑﻪ؟ ﺃﻭ ﻫﻮ ﻏﺮﻳﺐ‪،‬ﻓﻴﺘﻮﻗﻒ ﻓﻴـﻪ؟ ﻻ‬
‫ﻂ ﺇﱃ ﻗﺒﻴﻞ ﺍﳌﻨﻜﺮ‪.‬‬
‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﳐﺎﻟﻔﹰﺎ ﻟﺮﻭﺍﻳﺔ ﻣﻦ ﻫﻮ ﺃﻭﺛﻖ ﻣﻨﻪ؛ ﻓﺈﻧﻪ ﻳﻨﺤ ‪‬‬
‫ﻒ ﻣـﻦ ﻫـﺆﻻﺀ ﺑﻜـﺜﲑ؛ ﻛﺎﳊـﺎﺭﺙ ﺑـﻦ ﻭﺟﻴﻪ‪،‬ﻭﺻـﺪﻗﺔ‬ ‫ﻭﻗﺪ ﳜﺮﺝ ﳌﻦ ﻫﻮ ﺃﺿﻌ ‪‬‬
‫ﺍﻟﺪﻗﻴﻘﻲ‪،‬ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻭﺍﻗﺪ ﺍﻟﻌﻤﺮﻱ‪،‬ﻭﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟـﺮﲪﻦ ﺍﻟﺒﻴﻠﻤـﺎﱐ‪،‬ﻭﺃﰊ ﺟﻨـﺎﺏ‬
‫ﺍﻟﻜﻠﱯ‪،‬ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺭﻗﻢ‪،‬ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻓﺮﻭﺓ‪،‬ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺍﳌﺘﺮﻭﻛﲔ‪.‬‬

‫‪ - ٢٤٩‬ﻫﺬﺍ ﻭﻗﺪ ﻧﻘﻞ ﺍﻟﺼﻨﻌﺎﱐ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻗﻮﻝ ﺍﺑﻦ ﻣﻨﺪﻩ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﺃﰊ ﺍﻟﻌﺰ ﺍﺑﻦ ﻛﺎﺩﺵ ﻭﺍﻟﻨﺠﻢ ﺍﻟﻄﻮﰲ‪ .‬ﺍﻧﻈﺮ‬
‫ﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ )‪ . ( ١٩٨ -١٩٧/١‬ﻭﲢﺮﻳﺮ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻌﺒﺪ ﺍﷲ ﺍﳉﺪﻳﻊ )ﺝ ‪ / ٣‬ﺹ ‪( ١٤٥‬‬
‫‪ - ٢٥٠‬ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪( ١٤٦‬‬
‫‪ - ٢٥١‬ﻗﻠﺖ ‪ :‬ﻗﺪ ﻧﺎﻗﺾ ﻧﻔﺴﻪ ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻘﻴﻞ ﺍﳍﺎﴰﻲ ‪ ،‬ﺻﺪﻭﻕ ﻓﻴﻪ ﻟـﲔ‬
‫ﻭﺣﺴﻦ ﻟﻪ ﰲ ﺍﻟﺘﻐﻠﻴﻖ ‪ ٤٦١/٤‬ﻭ ﺗﻐﻠﻴﻖ ﺍﻟﺘﻌﻠﻴﻖ )ﺝ ‪ / ٣‬ﺹ ‪ ( ١٥٥‬ﺍﻟـﺸﺎﻣﻠﺔ ‪ ٢‬ﻭﰲ ﺍﻟﺘﻠﺨـﻴﺺ ﺍﳊـﺒﲑ ‪١٧/٢‬‬
‫ﻭﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٧٤٥) ( ٢٥٥‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫ﺕ ﹶﻓﹶﺄﻣ‪‬ﺎ‬
‫ﺼﹸﻠ ‪‬ﺢ ‪‬ﺣﺪِﻳﹸﺜ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬ﻤﺘ‪‬ﺎ‪‬ﺑﻌ‪‬ﺎ ِ‬
‫ﻆ ‪‬ﻳ ‪‬‬
‫ﺤ ﹾﻔ ِ‬
‫ﻭﻗﺎﻝ ﻣﻮﺿﺤﹰﺎ ﺣﺎﻟﻪ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ‪ " :‬ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻘِﻴ ٍﻞ ﺳﻲﺀ ﺍﹾﻟ ِ‬
‫ﻒ ﹶﻓﻠﹶﺎ ‪‬ﻳ ﹾﻘ‪‬ﺒ ﹸﻞ " ‪ ١٠٨/٢‬ﻭ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٢٥٥‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﺴ ‪‬ﻦ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺇﺫﹶﺍ ﺧ‪‬ﺎﹶﻟ ‪‬‬
‫ﺤ‪‬‬‫ﺇﺫﹶﺍ ﺍ‪‬ﻧ ﹶﻔﺮ‪ ‬ﺩ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻳﻔﻴﺪ ﺃﻥ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﺻﺪﻭﻗﹰﺎ ﺳﻲﺀ ﺍﳊﻔﻆ ‪ ،‬ﻓﺤﺪﻳﺜﻪ ﺣﺴﻦ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ‪،‬ﺃﻣﺎ ﺇﻥ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‬
‫ﻫﺬﺍ ﻓﻼ ﻳﺼﻠﺢ ﺇﻻ ﻟﻠﻤﺘﺎﺑﻌﺎﺕ ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻧﻈﺮ ‪ ،‬ﺑﻞ ﻫﻮ ﻳﺼﻠﺢ ﻟﻼﺣﺘﺠﺎﺝ ‪ ،‬ﻭﻗﺪ ﺍﺣﺘ ‪‬ﺞ ﺑﻪ ﺃﲪﺪ ‪ ،‬ﻭﺇﺳﺤﺎﻕ ﺑﻦ‬
‫ﺭﺍﻫﻮﻳﻪ ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﳊﻤﻴﺪﻱ ‪ ،‬ﻭﺻﺤﺢ ﻟﻪ ﺃﲪﺪ ‪ ،‬ﻭﻗﺪ ﺍﺣﺘ ‪‬ﺞ ﺍﺑﻦ ﺣﺠﺮ ﻧﻔﺴﻪ ﲟﻦ ﻫﻮ ﺩﻭﻥ ﺍﺑﻦ ﻋﻘﻴﻞ ‪.‬‬
‫‪ - ٢٥٢‬ﻗﻠﺖ ﻣﻌﻈﻢ ﻫﺆﻻﺀ ﺭﻭﺍﺓ ﳐﺘﻠﻒ ﻓﻴﻬﻢ ﺟﺮﺣﹰﺎ ﻭﺗﻌﺪﻳﻼﹰ ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺣﺪﻳﺜﻬﻢ ﺣﺴﻦ ﺇﻻ ﺇﺫﺍ ﺛﺒﺖ ﺃ‪‬ﻢ ﺃﺧﻄﺆﻭﺍ‬
‫ﻓﻴﻪ ﻭﱂ ﻳﻌﻀﺪ ‪ .‬ﺍﻧﻈﺮ ﻛﺘﺎﰊ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻭﻣﻨﻬﺠﻪ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ _ﺍﳌﺮﺗﺒﺔ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻗﺎﻝ ﻓﻴﻪ ﺻـﺪﻭﻕ‬
‫ﺳﻲﺀ ﺍﳊﻔﻆ ﺃﻭ ﻳﻬﻢ ﺃﻭ ﳜﻄﺊ ‪ ) ...‬ﺍﻟﺮﺍﻭﻱ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ( ‪-‬ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ ‪-‬ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﻋﻦ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‬
‫ﺗﺒﲔ ﺣﺎﳍﻢ‬

‫‪١٠٠‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎﻓﻴﻪ ﻣﻦ ﺍﻷﺳﺎﻧﻴﺪ ﺍﳌﻨﻘﻄﻌﺔ‪،‬ﻭﺃﺣﺎﺩﻳﺚ ﺍﳌﺪﱢﻟﺴﲔ ﺑﺎﻟﻌﻨﻌﻨﺔ‪،‬ﻭﺍﻷﺳﺎﻧﻴﺪ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺃ‪‬ﻤﺖ ﺃﲰﺎﺅﻫﻢ‪.‬‬
‫ﻓﻼ ﻳﺘﺠ ‪‬ﻪ ﺍﳊﻜﻢ ﻷﺣﺎﺩﻳﺚ ﻫﺆﻻﺀ ﺑﺎﳊﺴﻦ ﻣﻦ ﺃﺟﻞ ﺳﻜﻮﺕ ﺃﰊ ﺩﺍﻭﺩ؛ ﻷﻥ ﺳـﻜﻮﺗﻪ‪:‬‬
‫ﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺍﻛﺘﻔﺎﺀ ﲟﺎ ﺗﻘﺪﻡ ﻟﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ ﺍﻟﺮﺍﻭﻱ ﰲ ﻧﻔﺲ ﻛﺘﺎﺑﻪ‪،‬ﻭﺗﺎﺭﺓ ﻳﻜـﻮﻥ‬
‫ﻟﺬﻫﻮﻝ ﻣﻨﻪ‪،‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﻟﺸﺪﺓ ﻭﺿﻮﺡ ﺿﻌﻒ ﺫﻟﻚ ﺍﻟﺮﺍﻭﻱ ﻭﺍﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ ﻋﻠﻰ ﻃـﺮﺡ‬
‫ﺭﻭﺍﻳﺘﻪ ﻛﺄﰊ ﺍﳊﻮﻳﺮﺙ ﻭﳛﲕ ﺑﻦ ﺍﻟﻌﻼﺀ ﻭﻏﲑﳘﺎ‪،‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻪ ‪-‬‬
‫ﻭﻫﻮ ﺍﻷﻛﺜﺮ‪-‬؛ ﻓﺈﻥ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻌﺒﺪ ﻋﻨﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺮﻭﺍﺓ‬
‫ﻭﺍﻷﺳﺎﻧﻴﺪ ﻣﺎ ﻟﻴﺲ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻠﺆﻟﺆﻱ ﻭﺇﻥ ﻛﺎﻧﺖ ﺭﻭﺍﻳﺘﻪ ﺃﺷﻬﺮ‪.‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻦ ﺩِﻳﻨ‪‬ـﺎ ٍﺭ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺙ ‪‬ﺑ ِﻦ ‪‬ﻭﺟِﻴ ٍﻪ ﺣ‪ ‬ﺪﹶﺛﻨ‪‬ﺎ ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﻦ ﻃﺮﻳﻖ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫ﺖ ﹸﻛ ﱢﻞ ﺷ‪‬ـ ‪‬ﻌ ‪‬ﺮ ٍﺓ‬
‫ﺤ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ِﺳﲑِﻳ ‪‬ﻦ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ » - -‬ﺇ ﱠﻥ ‪‬ﺗ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺸ ‪‬ﺮ «‪ .‬ﻓﺈﻧﻪ ﺗﻜﻠﻢ ﻋﻠﻴﻪ ﰲ ﺑﻌـﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪،‬ﻓﻘـﺎﻝ‪» :‬‬ ‫ﺸ ‪‬ﻌ ‪‬ﺮ ‪‬ﻭﹶﺃ‪‬ﻧﻘﹸﻮﺍ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺴﹸﻠﻮﺍ ﺍﻟ ‪‬‬
‫‪‬ﺟﻨ‪‬ﺎ‪‬ﺑ ﹰﺔ ﻓﹶﺎ ﹾﻏ ِ‬
‫ﻒ‪.‬؛ «‪ ٢٥٣،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺑﻌـﺾ‬
‫ﺿﻌِﻴ ‪‬‬
‫ﺙ ﺑ‪ ‬ﻦ ‪‬ﻭﺟِﻴ ٍﻪ ‪‬ﺣﺪِﻳﹸﺜ ‪‬ﻪ ‪‬ﻣ‪‬ﻨ ﹶﻜ ‪‬ﺮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬‬
‫ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ﹸ‬
‫ﻫﺬﺍ‪،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﱂ ﻳﺘﻜﻠﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺑﺎﻟﺘﻀﻌﻴﻒ ﺍﻟﺒﺎﻟﻎ ﺧﺎﺭﺝ »ﺍﻟﺴﻨﻦ«‪،‬ﻭﻳﺴﻜﺖ ﻋﻨﻪ ﻓﻴﻬـﺎ‪،‬ﻭﻣﻦ‬
‫ﺖ‬
‫ﻯ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﻧ‪‬ﺎِﻓ ‪‬ﻊ ﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﻧ ﹶﻄﹶﻠ ﹾﻘ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﺛﹶﺎِﺑ ٍ‬
‫ﺃﻣﺜﻠﺘﻪ ﻣﺎ ﺭﻭﺍﻩ ﰲ »ﺍﻟﺴﻨﻦ« ﻣﻦ ﻃﺮﻳﻖ ‪‬ﻣ ‪‬‬
‫ﺱ ﻓﹶ ﹶﻘﻀ‪‬ﻰ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻪ ﹶﻓﻜﹶﺎ ﹶﻥ ﻣِﻦ ‪‬ﺣﺪِﻳِﺜ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ‬ ‫‪‬ﻣ ‪‬ﻊ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻓِﻰ ﺣ‪‬ﺎ ‪‬ﺟ ٍﺔ ِﺇﻟﹶﻰ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻂ‬
‫ﺝ ﻣِﻦ ﻏﹶﺎِﺋ ٍ‬ ‫ﻚ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺴ ﹶﻜ ِ‬
‫ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﺮ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻋﹶﻠﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻓِﻰ ِﺳ ﱠﻜ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺏ‬
‫ﺴ ﱠﻜ ِﺔ ﺿ‪‬ـ ‪‬ﺮ ‪‬‬ ‫ﺴﱠﻠ ‪‬ﻢ ﻋ‪‬ﹶﻠ‪‬ﻴ ِﻪ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﻛﹶﺎ ‪‬ﺩ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘﻮ‪‬ﺍﺭ‪‬ﻯ ﻓِﻰ ﺍﻟـ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﺑ ‪‬ﻮ ٍﻝ ﹶﻓ ‪‬‬
‫ﺴ ‪‬ﺢ ِﺫﺭ‪‬ﺍ ‪‬ﻋ‪‬ﻴ ِﻪ ﺛﹸـ ‪‬ﻢ ‪‬ﺭ ‪‬ﺩ‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ﹰﺔ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﺏ ‪‬‬
‫ﺿ ‪‬ﺮ ‪‬‬‫ﺴ ‪‬ﺢ ِﺑ ِﻬﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ‪‬‬ ‫ﻂ ‪‬ﻭ ‪‬ﻣ ‪‬‬‫ِﺑ‪‬ﻴ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺤ‪‬ﺎِﺋ ِ‬
‫ﻼ ‪‬ﻡ ِﺇ ﱠﻻ ﹶﺃﻧ‪‬ﻰ ﹶﻟ ‪‬ﻢ ﹶﺃ ﹸﻛ ‪‬ﻦ ‪‬ﻋﻠﹶـﻰ‬‫ﺴﹶ‬‫ﻼ ‪‬ﻡ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ِ »:‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻌﻨِﻰ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴﻚ‪ ‬ﺍﻟ ‪‬‬
‫ﺴﹶ‬ ‫‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﺍﻟ ‪‬‬

‫‪ - ٢٥٣‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪( ٢٤٨‬‬

‫‪١٠١‬‬
‫ﹸﻃ ‪‬ﻬ ٍﺮ «‪٢٥٤.‬؛ ﱂ ﻳﺘﻜﻠﻢ ﻋﻠﻴﻪ ﰲ »ﺍﻟﺴﻨﻦ«‪،‬ﻭﳌﺎ ﺫﻛﺮﻩ ﰲ»ﻛﺘﺎﺏ ﺍﻟﺘﻔﺮﺩ«؛ ﻗﺎﻝ‪» :‬ﱂ ﻳﺘﺎﺑﻊ‬
‫ﺃﺣﺪ ﳏﻤﺪ ﺑﻦ ﺛﺎﺑﺖ ﻋﻠﻰ ﻫﺬﺍ«‪،‬ﰒ ﺣﻜﻰ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻫـﻮ ﺣـﺪﻳﺚ‬
‫ﻣﻨﻜﺮ«‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﰲ ﺇﺳﻨﺎﺩﻫﺎ ﺍﻧﻘﻄﺎﻉ ﺃﻭ ﺇ‪‬ﺎﻡ؛ ﻓﻔﻲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺫﻟـﻚ ﺃﺣﺎﺩﻳـﺚ‬
‫ﻛﺜﲑﺓ؛ ﻣﻨﻬﺎ‪-‬ﻭﻫﻮ ﺛﺎﻟﺚ ﺣﺪﻳﺚ ﰲ ﻛﺘﺎﺑﻪ‪ :-‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ٣‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑ‪‬ـ ‪‬ﻦ‬
‫ﺱ‬
‫ﺡ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﺷ‪‬ﻴ ‪‬ﺦ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻟﻤ‪‬ﺎ ﹶﻗ ِﺪ ‪‬ﻡ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـﺎ ٍ‬
‫ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ‪‬ﺣ ‪‬ﺪﹶﺛ‪‬ﻨﺎ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍﻟ‪‬ﺘﻴ‪‬ﺎ ِ‬
‫ﺴﹶﺄﹸﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺷﻴ‪‬ﺎ َﺀ‬
‫ﺐ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﹶﻰ ﹶﺃﺑِﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻳ ‪‬‬‫ﺤ ‪‬ﺪﺙﹸ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻓ ﹶﻜ‪‬ﺘ ‪‬‬ ‫ﺼ ‪‬ﺮ ﹶﺓ ﹶﻓﻜﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﹶﻓﹶﺄﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳﺒ‪‬ﻮ ﹶﻝ ﹶﻓﹶﺄﺗ‪‬ﻰ‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﺫﹶﺍ ‪‬‬ ‫ﺐ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺃﺑ‪‬ﻮ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺇﻧ‪‬ﻰ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﹶﻓ ﹶﻜ‪‬ﺘ ‪‬‬
‫ﺻ ِﻞ ِﺟﺪ‪‬ﺍ ٍﺭ ﹶﻓﺒ‪‬ﺎ ﹶﻝ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ِ » - -:‬ﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺃﹶ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳﺒ‪‬ﻮ ﹶﻝ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﺮﺗ‪‬ـ ‪‬ﺪ ِﻟ‪‬ﺒ ‪‬ﻮﻟِـ ِﻪ‬
‫‪‬ﺩ ِﻣﺜﹰﺎ ﻓِﻰ ﹶﺃ ‪‬‬
‫ﺿﻌ‪‬ﺎ «‪٢٥٥ .‬؛ ﱂ ﻳﺘﻜﻠﻢ ﻋﻠﻴﻪ ﰲ ﲨﻴﻊ ﺍﻟﺮﻭﺍﻳﺎﺕ‪،‬ﻭﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺍﳌﺒﻬﻢ‪.‬‬ ‫‪‬ﻣ ‪‬ﻮ ِ‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﳝﻨﻊ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ‪‬ﺎ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻠﻞ‪.‬‬
‫ﺏ‪ :‬ﻋﺪ ‪‬ﻡ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﳎﺮﺩ ﺳـﻜﻮﺗﻪ‪،‬ﳌﺎ ﻭﺻـﻔﻨﺎ ﺃﻧـﻪ ﳛـﺘ ‪‬ﺞ ﺑﺎﻷﺣﺎﺩﻳـﺚ‬ ‫ﻓﺎﻟﺼﻮﺍ ‪‬‬
‫ﺍﻟﻀﻌﻴﻔﺔ‪،‬ﻭﻳﻘ ‪‬ﺪﻣﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪،‬ﺇﻥ ﺛﺒﺖ ﺫﻟﻚ ﻋﻨﻪ‪.‬‬
‫ﻭﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﳎﺮﺩ ﺳﻜﻮﺗﻪ ﻻ ﻳﺮﻯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺬﻟﻚ‪،‬ﻓﻜﻴﻒ ﻳﻘﻠﱢﺪﻩ ﻓﻴﻪ؟!‬
‫ﻭﻫﺬﺍ ﲨﻴﻌﻪ ﺇﻥ ﲪﻠﻨﺎ ﻗﻮﻟﻪ‪ » :‬ﻭﻣﺎ ﱂ ﺃﻗﻞ ﻓﻴﻪ ﺷﻴﺌﺎﹰ؛ ﻓﻬﻮ ﺻﺎﱀ« ﻋﻠﻰ ﺃﻥ ﻣـﺮﺍﺩﻩ‪ :‬ﺃﻧـﻪ‬
‫ﺻﺎﱀ ﻟﻠﺤﺠﺔ‪،‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪،‬ﻭﺇﻥ ﲪﻠﻨﺎﻩ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﻋﻢ ﻣﻦ ﺫﻟﻚ ‪-‬ﻭﻫـﻮ ﺍﻟـﺼﻼﺣﻴﺔ‪:‬‬
‫ﻟﻠﺤﺠﺔ‪،‬ﺃﻭ ﻟﻼﺳﺘﺸﻬﺎﺩ‪،‬ﺃﻭ ﻟﻠﻤﺘﺎﺑﻌﺔ‪-‬؛ ﻓﻼ ﻳﻠﺰﻡ ﻣﻨﻪ ﺃﻧﻪ ﳛﺘﺞ ﺑﺎﻟﻀﻌﻴﻒ‪،‬ﻭﳛﺘﺎﺝ ﺇﱃ ﺗﺄﻣﻞ‬
‫ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﺴﻜﺖ ﻋﻠﻴﻬﺎ ﻭﻫﻲ ﺿﻌﻴﻔﺔ؛ ﻫﻞ ﻓﻴﻬﺎ ﺃﻓﺮﺍﺩ ﺃﻡ ﻻ؟ ﺇﻥ ﻭﺟـﺪ ﻓﻴﻬـﺎ‬
‫ﺃﻓﺮﺍﺩ؛ ﺗﻌﲔ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻷﻭﻝ‪،‬ﻭﺇﻻ ﲪﻞ ﻋﻠﻰ ﺍﻟﺜﺎﱐ‪،‬ﻭﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ؛ ﻓﻼ ﻳﺼﻠﺢ ﻣـﺎ‬
‫ﺳﻜﺖ ﻋﻠﻴﻪ ﻟﻼﺣﺘﺠﺎﺝ ﻣﻄﻠﻘﹰﺎ‪،‬ﻭﻗﺪ ﻧﺒﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻨﻮﻭﻱ ﻓﻘﺎﻝ‪ :‬ﰲ‬

‫ﺖ ﺣ‪‬ـﺪِﻳﺜﹰﺎ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺛﹶﺎِﺑ ٍ‬ ‫‪ - ٢٥٤‬ﻗﻠﺖ ‪ :‬ﺑﻞ ﺗﻜﻠﻢ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ‪ :‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻣ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪-‬‬
‫ﺼ ِﺔ ‪‬ﻋﻠﹶﻰ ‪‬‬
‫ﺖ ﻓِﻰ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻘ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺛﹶﺎِﺑ ٍ‬
‫‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ﻓِﻰ ﺍﻟ‪‬ﺘ‪‬ﻴ ‪‬ﻤﻢِ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﺩ‪‬ﺍ ‪‬ﺳ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺘ‪‬ﺎ‪‬ﺑ ‪‬ﻊ ‪‬ﻣ ‪‬‬
‫‪ -‬ﻭ ‪‬ﺭ ‪‬ﻭ ‪‬ﻭ ‪‬ﻩ ِﻓ ‪‬ﻌ ﹶﻞ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪.‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪( ٣٣٠‬‬
‫‪ - ٢٥٥‬ﺍﻟﺪﻣﺚ ‪ :‬ﺍﻷﺭﺽ ﺍﻟﺴﻬﻠﺔ ﺍﻟﺮﺧﻮﺓ = ﻳﺮﺗﺎﺩ ‪ :‬ﻳﻄﻠﺐ ﻣﻜﺎﻧﺎ ﻟﻴﻨﺎ ﻟﺌﻼ ﻳﺮﺟﻊ ﻋﻠﻴﻪ ﺭﺷﺎﺵ ﺑﻮﻟﻪ‬

‫‪١٠٢‬‬
‫»ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ« ﺃﺣﺎﺩﻳﺚ ﻇﺎﻫﺮﺓ ﺍﻟﻀﻌﻒ ﱂ ﻳﺒﻴ‪‬ﻨﻬﺎ‪،‬ﻣﻊ ﺃﻧ‪‬ﻪ ﻣﺘﻔﻖ ﻋﻠﻰ ﺿﻌﻔﻬﺎ؛ ﻓﻼ ﺑـ ‪‬ﺪ‬
‫ﻣﻦ ﺗﺄﻭﻳﻞ ﻛﻼﻣﻪ‪،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺍﳊﻖ ﺃﻥ ﻣﺎ ﻭﺟﺪﻧﺎﻩ ﰲ »ﺳﻨﻨﻪ« ﳑﺎ ﱂ ﻳﺒﻴﻨﻪ ﻭﱂ ﻳﻨﺺ ﻋﻠـﻰ‬
‫ﺻﺤﺘﻪ ﺃﻭ ﺣﺴﻨﻪ ﺃﺣﺪ ﳑﻦ ﻳﻌﺘﻤﺪ؛ ﻓﻬﻮ ﺣﺴﻦ‪،‬ﻭﺇﻥ ﻧﺺ ﻋﻠﻰ ﺿﻌﻔﻪ ﻣﻦ ﻳﻌﺘﻤﺪ‪،‬ﺃﻭ ﺭﺃﻯ‬
‫ﺍﻟﻌﺎﺭﻑ ﰲ ﺳﻨﺪﻩ ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻀﻌﻒ ﻭﻻ ﺟﺎﺑﺮ ﻟﻪ؛ ﺣﻜـﻢ ﺑـﻀﻌﻔﻪ‪،‬ﻭﱂ ﻳﻠﺘﻔـﺖ ﺇﱃ‬
‫‪٢٥٦‬‬
‫ﺳﻜﻮﺕ ﺃﰊ ﺩﺍﻭﺩ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺤﻘﻴﻖ‪،‬ﻟﻜﻨﻪ ﺧﺎﻟﻒ ﰲ ﻣﻮﺍﺿﻊ ﻣﻦ »ﺷﺮﺡ ﺍﳌﻬﺬﺏ« ﻭﻏـﲑﻩ ﻣـﻦ‬
‫ﺗﺼﺎﻧﻴﻔﻪ‪،‬ﻓﺎﺣﺘ ‪‬ﺞ ﺑﺄﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻣﻦ ﺃﺟﻞ ﺳﻜﻮﺕ ﺃﰊ ﺩﺍﻭﺩ ﻋﻠﻴﻬﺎ‪،‬ﻓﻼ ﻳﻐﺘﺮ ﺑﺬﻟﻚ‪،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ« ﺍ‪.‬ﻫـ‪ .‬ﻛﻼﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺑﻄﻮﻟﻪ‪. ٢٥٧‬‬
‫ﺖ‪ :‬ﻭﻫﺬﺍ ﻣﺜﺎﻝ ﻟﺘﺼﺮﻑ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪،‬ﻗﺎﻝ ﰲ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‪ ":‬ﻭ ‪‬ﺩﻟِﻴﹸﻠﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺤﺒ‪‬ﺎِﺑ ِﻪ‬ ‫ﻗﻠ ‪‬‬
‫ﺼﺤ‪‬ﺎِﺑ ‪‬ﻲ‬ ‫ﺸﺪِﻳ ِﺪ ﺍﹾﻟﻮ‪‬ﺍ ِﻭ ﺑ‪ ‬ﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﺍﹾﻟﻤ‪‬ـﺎِﻟ ِﻜ ‪‬ﻲ ﺍﻟـ ‪‬‬
‫ﲔ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺴ ِ‬
‫ﺴ ‪‬ﻮ ِﺭ ِﺑﻀ‪ ‬ﻢ ﺍﹾﻟﻤِﻴ ِﻢ ‪‬ﻭﹶﻓ‪‬ﺘ ِﺢ ﺍﻟ ‪‬‬
‫ﺚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﺣﺪِﻳ ﹸ‬
‫ﺕ ﹶﻓ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ﺷ‪‬ـ‪‬ﻴﺌﹰﺎ ﻟﹶـ ‪‬ﻢ ‪‬ﻳﻘﹾـ ‪‬ﺮﹾﺃ ‪‬ﻩ‬
‫ﺼﹶﻠﻮ‪‬ﺍ ِ‬
‫ﺕ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﺎ ﹶﻝ‪ } ":‬ﺷ ِﻬ ‪‬ﺪ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻟ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻫﻠﱠﺎ ﹶﺃ ﹾﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗﻨِﻴﻬ‪‬ـﺎ ؟ {‬
‫ﺴ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ "‪.٢٥٨‬‬
‫ﻀ ‪‬ﻌ ﹾﻔ ‪‬ﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺣ ‪‬‬
‫ﻀ ‪‬ﻌ ﹾﻔ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﻣ ﹾﺬ ‪‬ﻫ‪‬ﺒ ‪‬ﻪ ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬ﺟ‪‬ﻴ ٍﺪ ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬

‫ــــــــــــــــ‬

‫‪ - ٢٥٦‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ )ﺝ ‪ / ١‬ﺹ ‪ ( ٧٢‬ﻭﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑـﻦ ﺍﻟـﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪( ٤٤٤‬‬
‫ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ )ﺝ ‪ / ١‬ﺹ ‪( ١٩٩‬‬
‫‪ - ٢٥٧‬ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪ ( ٤٤٥‬ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ )ﺝ ‪ / ١‬ﺹ ‪ ( ١٩٩‬ﻭﻗﻮﺍﻋﺪ ﰲ ﻋﻠـﻮﻡ‬
‫ﺍﳊﺪﻳﺚ ﻟﻠﺘﻬﺎﻧﻮﻱ – ﲢﻘﻴﻖ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﰊ ﻏﺪﺓ ﺭﲪﻪ ﺍﷲ ﺹ ‪٨٥‬‬
‫‪ - ٢٥٨‬ﺍ‪‬ﻤﻮﻉ ‪ ،١٣٨/٤‬ﻭﺍﳊﺪﻳﺚ ﰲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ٩٠٧‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ‪ ،‬ﻭﺳﻜﺖ ﻋﻨﻪ ﺃﺑـﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﰲ‬
‫ﺇﺳﻨﺎﺩﻩ ﳛﲕ ﺑﻦ ﻛﺜﲑ ﺍﻟﻜﺎﻫﻠﻲ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﻓﻴﻪ ﻟﲔ ﺍﳊﺪﻳﺚ‪ .‬ﺗﻘﺮﻳﺐ ‪.٣٥٦/٢‬‬
‫ﻭﺍﻧﻈﺮ ﺍﻷﻣﺎﻛﻦ ﺍﻟﺘﺎﻟﻴﺔ ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٧٧‬ﻭ)ﺝ ‪ / ٤‬ﺹ ‪ ( ٩٩‬ﻭ)ﺝ ‪ / ٥‬ﺹ ‪ ( ٨‬ﻭ)ﺝ‬
‫‪ / ٦‬ﺹ ‪ ( ٤٨‬ﻭ)ﺝ ‪ / ٨‬ﺹ ‪ ( ٥٦‬ﱂ ﻳﻀﻌﻒ ﺃﺑﻮ ﺩﺍﻭﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻬﻮ ﺣﺴﻦ ﻋﻨﺪﻩ‬

‫‪١٠٣‬‬
 ‫‪ -٤‬ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﳋﻄﻴﺐ ﺣﻮﻝ ﻇﻨﻬﻤﺎ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻀﻌﻴﻒ – ﻋﻨﺪ‬
‫ﺴ ‪‬ﻦ ﻋﻨ ‪‬ﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ ‪.‬‬
‫ﺍﳌﺘﻘﺪﻣﲔ‪ -‬ﻫﻮ ﺍﳊ ‪‬‬
‫ﻭﻫﺬﺍ ﻏﲑ ﻣﺴﻠﱠﻢ‪،‬ﺇﺫ ﺃ ﱠﻥ ﺇﻃﻼﻕ ﺍﳊﺴ‪‬ﻦ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﺃﻳـﻀﺎ ﻭﺍﺭ ‪‬ﺩ ﻋﻠـﻰ‬
‫ﻟﺴﺎﻥ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻟﻺﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﻃﺒﻘﺔ ﺷﻴﻮﺧﻪ ﻭﺷﻴﻮﺥ ﺷﻴﻮﺧﻪ‪،‬ﺑﻞ‬
‫ﻭﺭﺩ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻧﻔﺴﻪ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻧﻜﺘﻪ ﻋﻠـﻰ‬
‫ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ":‬ﻭﺃﻣ‪‬ﺎ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻓﻘﺪ ﺃﻛﺜﺮ ﻣﻦ ﻭﺻﻒ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺎﻟـﺼﺤﺔ‬
‫ﻭﺑﺎﳊﺴﻦ ﰲ ﻣﺴﻨﺪ ِﻩ ﻭﰲ ﻋﻠﻠﻪ‪،‬ﻭﻇﺎﻫ ‪‬ﺮ ﻋﺒﺎﺭﺗﻪ ﻗﺼ ‪‬ﺪ ﺍﳌﻌﲎ ﺍﻻﺻـﻄﻼﺣﻲ‪،‬ﻭﻛﺄﻧ ‪‬ﻪ ﺍﻹﻣـﺎﻡ‬
‫ﻱ ﻭﻳﻌﻘﻮﺏ ﺑﻦ ﺷـﻴﺒﺔ ﻭﻏـ ‪‬ﲑ ﻭﺍﺣـﺪ‪،‬ﻭﻋﻦ‬
‫ﺍﻟﺴﺎﺑ ‪‬ﻖ ﳍﺬﺍ ﺍﻻﺻﻄﻼﺡ‪،‬ﻭﻋﻨﻪ ﺃﺧﺬ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫‪٢٥٩‬‬
‫ﻱ"‪.‬‬
‫ﻱ ﺃﺧ ﹶﺬ ﺍﻟﺘﺮﻣﺬ ‪‬‬
‫ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﺕ ﻣﻦ‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ":‬ﻭﻳﻮﺟ ‪‬ﺪ ‪-‬ﺃﻱ ﺍﻟﺘﻌﺒﲑ ﺑﺎﳊﺴﻦ ﺍﻻﺻﻄﻼﺣﻲ‪ -‬ﰲ ﻣﺘﻔﺮﻗﺎ ٍ‬
‫‪٢٦٠‬‬
‫ﻛﻼﻡ ﻣﺸﺎﻳﺦ ﺍﻟﺘﺮﻣﺬﻱ‪،‬ﻭﺍﻟﻄﺒﻘﺔ ﺍﻟﱵ ﻗﺒﻠﻪ ﻛﺄﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﳘﺎ"‬
‫ﻭﻗﺪ ﻋﺒ‪‬ﺮ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪﺪ ﺑﺎﳊﺴﻦ ﻋﻤﺎ ﻫﻮ ﺣﺴﻦ ﺍﺻﻄﻼﺣﹰﺎ‪،‬ﻓﻘﺪ ﻗﺎﻝ ﰲ ﺍﺑـﻦ ﺇﺳـﺤﺎﻕ ‪-‬‬
‫ﺴ ‪‬ﻦ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﰲ ﺍﳌﻴﺰﺍﻥ ﻟﻠﺬﻫﱯ‪،٢٦١‬ﻭﱂ ﻳﺮ ‪‬ﺩ ﺃﻧﻪ ﺛﻘ ﹸﺔ ﺍﳊـﺪﻳﺚ‬
‫ﺻﺎﺣﺐ ﺍﳌﻐﺎﺯﻱ ‪ -‬ﺣ ‪‬‬
‫ﺑﺪﻟﻴﻞ ﻣﺎ ﻗﺎﻟﻪ ﻓﻴﻪ‪:‬ﻫﻮ ﻛﺜﲑ ﺍﻟﺘﺪﻟﻴﺲ ﺟﺪﺍ‪،‬ﻗﻴﻞ ﻟﻪ ﻓﺈﺫﺍ ﻗﺎﻝ ﺃﺧﱪﱐ ﻭﺣﺪﺛﲏ ﻓﻬﻮ ﺛﻘـﺔ ؟‬
‫ﻗﺎﻝ‪":‬ﻫﻮ ﻳﻘﻮﻝ‪ ) :‬ﺃﺧﱪﱐ ( ﻭﳜﺎﻟﻒ"‪،‬ﻭﻇﺎﻫ ‪‬ﺮ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﻘﻮﻟﻪ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ‬
‫ﺚ‪.‬‬
‫ﻓﻴﻤﻦ ﻳﻌﺘﱪ ‪‬ﻩ ﺛﻘ ﹰﺔ ﺻﺤﻴ ‪‬ﺢ ﺍﳊﺪﻳ ِ‬
‫ﻭﻫﺬﺍ ﺃﻣﺜﻠﺔ ﻣﻦ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪:‬‬
‫‪ -‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﳉﻮﺯﺟﺎﱐ‪ :‬ﺳﺄﻟﺖ ﺃﲪﺪ ‪ ،‬ﻳﻌﲏ ﺍﺑﻦ ﺣﻨﺒﻞ ‪ ،‬ﻋﻦ ﺣﺎﺭﺛﺔ ﺑـﻦ‬
‫ﻣﻀﺮﺏ ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ( ‪. ( ١١٣٧) /٣‬‬

‫‪ - ٢٥٩‬ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪( ٤٢٦‬‬

‫‪ - ٢٦٠‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ )ﺝ ‪ / ١‬ﺹ ‪( ٥‬‬
‫‪٤٦٩/٣ - ٢٦١‬‬

‫‪١٠٤‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ‪ .‬ﻗﺎﻝ‪ :‬ﺯﻳﺪ ﺑﻦ ﺃﰊ ﺃﻧﻴﺴﺔ ‪ ،‬ﻟﻴﺲ ﺑﻪ ﺑـﺄﺱ‪) .‬ﺳـﺆﺍﻻﺗﻪ (‬
‫)‪. ( ٣٢٤‬‬
‫‪ -‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺎﱏﺀ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺯﻳﺪ ﺑﻦ ﺃﰊ ﺃﻧﻴﺴﺔ ﻛﻴـﻒ ﻫـﻮ‬
‫ﻋﻨﺪﻙ ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺣﺪﻳﺜﻪ ﳊﺴﻦ ﻣﻘﺎﺭﺏ ‪ ،‬ﻭﺇﻥ ﻓﻴﻬﺎ ﻟﺒﻌﺾ ﺍﻟﻨﻜﺎﺭﺓ‪،‬ﻭﻫﻮ ﻋﻠـﻰ ﺫﻟـﻚ‬
‫ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻴﻠﻲ ( )‪. ( ٥١٩‬‬
‫‪-‬ﻭﻗﺎﻝ ﺍﳌﻴﻤﻮﱐ‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ‪ .‬ﻗﺎﻝ‪ :‬ﺣـﺪﺛﻨﺎ ﻭﻛﻴـﻊ‪ .‬ﻗـﺎﻝ‪ :‬ﺣـﺪﺛﻨﺎ ﺳـﻌﻴﺪ ﺑـﻦ‬
‫ﺍﻟﺴﺎﺋﺐ‪،‬ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺳﺆﺍﻻﺗﻪ ( )‪. ( ٥٠١‬‬
‫‪-‬ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﺑﺰﻯ ﺍﳋﺰﺍﻋﻲ‪،‬ﻣﻮﻻﻫﻢ‪،‬ﺍﻟﻜﻮﰲ‪،‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒـﻞ‪ :‬ﻫـﻮ‬
‫ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ( ‪. ( ٩٠) /٤‬‬
‫‪ -‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﲰﻌﺖ ﺃﲪﺪ‪ .‬ﻗﺎﻝ‪ :‬ﺳﻠﻢ ﺑـﻦ ﺃﰊ ﺍﻟﺬﻳﺎﻝ‪،‬ﺣـﺴﻦ ﺍﳊـﺪﻳﺚ‪،‬ﻭﻫﻮ‬
‫ﺻﺎﺣﺐ ﺭﺃﻱ‪،‬ﻭﻣﺴﺎﺋﻞ ﺩﻗﺎﺋﻖ‪،‬ﻛﺘﺒﻨﺎ ﻋﻦ ﻣﻌﺘﻤﺮ ﻋﻨﻪ ﻛﺘﺎﺑﺎ‪،‬ﲰﻌﺖ ﺃﲪـﺪ ﺫﻛـﺮﻩ ﻣـﺮﺓ‬
‫ﺃﺧﺮﻯ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺣﺪﻳﺜﻪ ﻣﻘﺎﺭﺏ‪) .‬ﺳﺆﺍﻻﺗﻪ ( )‪. ( ٤٩٣‬‬
‫‪ -‬ﻭﻗﺎﻝ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻭﺭﻱ‪ :‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺳﻠﻢ ﺑﻦ ﺃﰊ ﺍﻟﺬﻳﺎﻝ‪،‬ﺃﺣﺎﺩﻳﺜـﻪ‬
‫ﻣﺘﻘﺎﺭﺑﺔ‪،‬ﱂ ﻳﺮﻭ ﻋﻨﻪ ﻏﲑ ﻣﻌﺘﻤﺮ‪) .‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ( ‪. ( ١١٤٥) /٤‬‬
‫‪-‬ﺳﻼﻡ ﺑﻦ ﺃﰊ ﺍﻟﺼﻬﺒﺎﺀ‪،‬ﺑﺼﺮﻱ‪،‬ﻳﻜﲎ ﺃﺑﺎ ﺍﳌﻨﺬﺭ‪،‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﳛﲕ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ ﻳﻘﻮﻝ‪ :‬ﺳﻼﻡ ﺃﺑﻮ ﺍﳌﻨﺬﺭ‪،‬ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺍﻟﻜﺎﻣﻞ ( )‪. ( ٧٦٨‬‬
‫‪-‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﺑﺰﻯ ﺍﳋﺰﺍﻋﻲ‪،‬ﻣﻮﻻﻫﻢ‪،‬ﺍﻟﻜﻮﰲ‪،‬ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠﺖ ﻷﲪـﺪ‪:‬‬
‫ﺳﻌﻴﺪ‪،‬ﻭﻋﺒﺪ ﺍﷲ ﺃﺧﻮﺍﻥ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﻠﺖ‪ :‬ﻓﺄﻳﻬﻤﺎ ﺃﺣﺐ ﺇﻟﻴﻚ؟ ﻗﺎﻝ‪ :‬ﻛﻼﳘـﺎ ﻋﻨـﺪﻱ‬
‫ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ( ‪. ( ٤٩٠) /٥‬‬
‫‪-‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ ﺍﻷﺯﺩﻱ‪،‬ﺃﺑﻮ ﻋﺘﺒﺔ ﺍﻟـﺸﺎﻣﻲ‪،‬ﺍﻟﺪﺍﺭﺍﱐ‪،‬ﻭﻗﺎﻝ ﺃﺑـﻮ ﺩﺍﻭﺩ‪:‬‬
‫ﻭﲰﻌﺖ ﺃﲪﺪ ﻗﺎﻝ‪ :‬ﺍﺑﻦ ﺟﺎﺑﺮ‪،‬ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺳﺆﺍﻻﺗﻪ ( )‪. ( ٢٧٩‬‬

‫‪١٠٥‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻗﻴﻞ ﻷﲪﺪ‪ :‬ﻓﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ؟ ﻗﺎﻝ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬ﻟﻴﺲ ﺑﻪ‬
‫ﺑﺄﺱ‪) .‬ﺳﺆﺍﻻﺗﻪ ( )‪. ( ٢٨٩‬‬
‫ﰲ ﺍﳌﻜﺘﺐ‪،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ :‬ﺳﺌﻞ‬
‫‪-‬ﻓﺮﺍﺱ ﺑﻦ ﳛﲕ ﺍﳍﻤﺪﺍﱐ‪،‬ﺍﳋﺎﺭﰲ‪،‬ﺃﺑﻮ ﳛﲕ ﺍﻟﻜﻮ ﱡ‬
‫ﺃﰊ ﻭﺃﻧﺎ ﺃﲰﻊ ﻋﻦ ﻓﺮﺍﺱ ﺑﻦ ﳛﲕ‪،‬ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺳﺎﱂ‪،‬ﻓﻘﺎﻝ‪ :‬ﻓـﺮﺍﺱ ﺃﻗـﺪﻡ ﻣﻮﺗ‪‬ـﺎ ﺑـﻦ‬
‫ﺇﲰﺎﻋﻴﻞ‪،‬ﻭﺇﲰﺎﻋﻴﻞ ﺃﻭﺛﻖ ﻣﻨﻪ ‪-‬ﻳﻌﲏ ﰲ ﺍﳊﺪﻳﺚ‪ -‬ﻓﺮﺍﺱ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺿـﻌﻒ‪،‬ﻭﺇﲰﺎﻋﻴﻞ‬
‫ﺑﻦ ﺳﺎﱂ ﺃﺣﺴﻦ ﺍﺳﺘﻘﺎﻣﺔ ﻣﻨﻪ ﰲ ﺍﳊﺪﻳﺚ‪،‬ﻭﺃﻗﺪﻡ ﲰﺎﻋ‪‬ﺎ‪،‬ﺇﲰﺎﻋﻴﻞ ﲰﻊ ﻣـﻦ ﺳـﻌﻴﺪ ﺑـﻦ‬
‫ﺟﺒﲑ‪،‬ﻭﻓﺮﺍﺱ ﺃﻗﺪﻡ ﻣﻮﺗ‪‬ﺎ‪) .‬ﺍﻟﻌﻠﻞ ( )‪. ( ٥٥١‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺎﻧﺊ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﳝﺎ ﺃﺣﺐ ﺇﻟﻴﻚ ﺯﻛﺮﻳﺎ‪،‬ﺃﻭ ﻓﺮﺍﺱ ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﻓﻴﻬﻤـﺎ‬
‫ﺇﻻ ﺛﻘﺔ‪،‬ﻭﺯﻛﺮﻳﺎ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺳﺆﺍﻻﺗﻪ ( )‪. ( ٢١٦٧‬‬
‫‪ -‬ﻭﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ‪ :‬ﺳﺄﻟﺘﻪ )ﻳﻌﲏ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ( ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻛﻴﻒ ﻫﻮ ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﻭﻟﻜﻨﻪ ﺇﺫﺍ ﲨﻊ ﻋﻦ ﺭﺟﻠﲔ‪،‬ﻗﻠﺖ‪ :‬ﻛﻴﻒ ؟ ﻗﺎﻝ‪ :‬ﳛﺪﺙ ﻋﻦ ﺍﻟﺰﻫﺮﻱ‬
‫ﺖ ﺃﹶﰊ ﻳﻘـﻮﻝ‪:‬‬
‫ﻭﺭﺟﻞ ﺁﺧﺮ‪،‬ﻓﻴﺤﻤﻞ ﺣﺪﻳﺚ ﻫﺬﺍ ﻋﻠﻰ ﻫﺬﺍ‪،‬ﰒ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ‪ :‬ﲰﻌـ ‪‬‬
‫ﲰﻌﺖ ﺍﳌﻐﺎﺯﻱ ﻣﻨﻪ ﺛﻼﺙ ﻣﺮﺍﺕ ﻳﻨﻘﻀﻬﺎ ﻭﻳﻐﲑﻫﺎ‪)).‬ﺳﺆﺍﻻﺗﻪ ( ( )‪ ٥٥‬ﻭ‪ ٥٦‬ﻭ‪. ( ٥٧‬‬
‫‪ -‬ﻭﻗﺎﻝ ﺣﺮﺏ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﳏﻤﺪ ﺑﻦ ﻓﻀﻴﻞ ؟ ﻗﺎﻝ‪:‬‬
‫ﻛﺎﻥ ﻳﺘﺸﻴﻊ‪،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪) .‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ( ‪. ( ٢٦٣) /٨‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺛﺮﻡ‪ :‬ﺳﺄﻟﺘﻪ ﻳﻌﲏ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻛﻴﻒ ﻫـﻮ ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﻭﻟﻘﺪ ﻗﺎﻝ ﻣﺎﻟﻚ ﺣﲔ ﺫﻛﺮﻩ‪ :‬ﺩﺟـﺎﻝ ﻣـﻦ ﺍﻟﺪﺟﺎﺟﻠـﺔ‪.٢٦٢‬‬
‫))ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ( ( ‪.٢٢٣/١‬‬
‫ﺖ ﺃﹶﰊ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﻧﺲ ﺍﻟﻜـﺪﳝﻲ‬ ‫‪-‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﲰﻌ ‪‬‬
‫ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﺣﺴﻦ ﺍﳌﻌﺮﻓﺔ‪،‬ﻣﺎ ﻭﺟﺪ ﻋﻠﻴﻪ ﺇﻻ ﺻﺤﺒﺘﻪ ﻟﺴﻠﻴﻤﺎﻥ ﺍﻟﺸﺎﺫﻛﻮﱐ‪،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ‬
‫ﻣﺎ ﺩﺧﻞ ﺩﺍﺭ ﺩﻣﻴﻚ ﺃﻛﺬﺏ ﻣﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺸﺎﺫﻛﻮﱐ‪) .‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ( ‪.٤٣٩/٣‬‬

‫‪ - ٢٦٢‬ﻗﻠﺖ ‪ :‬ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻓﻴﻪ ﻣﻦ ﺑﺎﺏ ﺟﺮﺡ ﺍﻷﻗﺮﺍﻥ ‪ ،‬ﻓﻼ ﻳﻘﺒﻞ‪.‬‬

‫‪١٠٦‬‬
‫‪-‬ﻭﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ‪ :‬ﻗﻠﺖ ﻟﻪ )ﻳﻌﲏ ﻷﰊ ﻋﺒﺪ ﺍﷲ ( ‪ :‬ﺃﳝﺎ ﺃﺣﺐ ﺇﻟﻴﻚ ﺍﳊﻮﺿـﻲ‪،‬ﺃﻭ ﺃﺑـﻮ‬
‫ﺍﻟﻮﻟﻴﺪ؟ ﻓﻘﺎﻝ‪ :‬ﺍﳊﻮﺿﻲ ﺃﻛﻴﺲ ﻣﻦ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﻭﺃﺛﺒﺖ‪،‬ﻛﺎﻥ ﻣﺘﻴﻘﻈﹰﺎ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻮﻟﻴـﺪ‬
‫ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺷﻌﺒﺔ‪) .‬ﺳﺆﺍﻻﺗﻪ ( )‪ . ( ٢٤٠‬ﺍﻫـ‬
‫‪-‬ﻭﻧﻘﻞ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﲢﺴﲔ ﺣـﺪﻳﺚ ﺭﻛﺎﻧـﺔ ﰲ‬
‫ﺤ ‪‬ﺢ ﺍﹾﻟِﺈﻣ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺣﻤ‪‬ـ ‪‬ﺪ ﻫ‪‬ـﺬﹶﺍ ﺍﹾﻟِﺈﺳ‪‬ـﻨ‪‬ﺎ ‪‬ﺩ‬
‫ﺻ‪‬‬
‫ﻃﻼﻕ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﺎ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ‪،‬ﻓﻘﺎﻝ‪ ":‬ﻭﹶﻗ ‪‬ﺪ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﻪ" ‪.٢٦٣‬‬
‫‪‬ﻭ ‪‬ﺣ ‪‬‬
‫ﻭﻧﻘﻞ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ :٢٦٤‬ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﲢﺴﻴﻨﻬﻤﺎ ﺍﳊﺪﻳﺚ }ﻣ‪‬ﻦ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺖ ﻣ‪‬ـﻮ ﹶﻻ ‪‬ﻩ‬
‫‪٢٦٥‬‬
‫ﹶﻓ ‪‬ﻌِﻠ ‪‬ﻰ ‪‬ﻣﻮ‪‬ﻻ ‪‬ﻩ{‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﺩﺧﻠﻪ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺴﻨﺪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺿﻮﻋﺎﺕ‪،‬ﻭﻛﺬﺍ ﺍﳊﺎﻓﻆ‬
‫ﺍﻟﻌﺮﺍﻗﻲ ﺣﻴﺚ ﺫﻛﺮ ﺗﺴﻌﺔ ﺃﺣﺎﺩﻳﺚ ‪ -‬ﻓﻬﻮ – ﻭﺇﻥ ﱂ ﻳﺴﱠﻠ ‪‬ﻢ ﳍﻤﺎ ﺑﺄ‪‬ﺎ ﻣﻮﺿـﻮﻋﺔ‪،‬ﻟﻜﻦ‬
‫ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺮﺗﻔﻊ ﺇﱃ ﺩﺭﺟﺔ ﺍﳊﺴﻦ ﺃﻭ ﺍﻟﺼﺤﻴﺢ‪،‬ﺑﻞ ﻫﻲ ﰲ ﺩﺭﺟـﺔ ﺍﻟـﻀﻌﻴﻒ‪،‬ﻭﻣﻨﻬﺎ‬
‫ﺿﻌﻴﻒ ﺟﺪ‪‬ﺍ‪،‬ﻭﻗﺪ ﺃﻭﺿﺢ ﺫﻟﻚ ﺍﻷﺋﻤﺔ ﺍﺑﻦ ﺣﺠﺮ ﻭﺍﻟﺴﻴﻮﻃﻲ ﻭﺍﺑﻦ ﻋﺮﺍﻕ ﻭﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ‬
‫‪٢٦٦‬‬
‫ﺍﳌﺪﺭﺍﺳﻲ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺧﺬﻩ ﺭﲪﻪ ﺍﷲ ﺑﺎﻟﻀﻌﻴﻒ ﰲ ﺍﻷﺣﻜﺎﻡ‪،‬ﻭﺃﻥ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ‪،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺑﻌﻀﹰﺎ ﻣﻦ‬
‫ﺫﻟﻚ ﻗﺒ ﹸﻞ ‪.‬‬

‫‪ ٤٣-٤٢/٣ - ٢٦٣‬ﻭ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ )ﺝ ‪ / ٣‬ﺹ ‪ ( ٣١‬ﺍﻷﺯﻫﺮﻳﺔ‬

‫‪ - ٢٦٤‬ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺗﻔﻀﻴﻞ ﺃﰊ ﺑﻜﺮ ﻋﻠﻰ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺍﳌﻄﺒﻮﻋﺔ ﲝﻠﺐ ﺳﻨﺔ ‪ ١٣٧٢‬ﻫـ‬
‫ﻱ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‬ ‫‪ - ٢٦٥‬ﺍﻧﻈﺮ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪)-‬ﺝ ‪ / ٤‬ﺹ ‪ ( ٤١٨-٤١٧‬ﻭﻓﻴﻪ "ﹶﻓ ِﻤ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟﺤ‪‬ﺪِﻳ ِ‬
‫ﺚ ‪‬ﻣ ‪‬ﻦ ﹶﻃ ‪‬ﻌ ‪‬ﻦ ﻓِﻴ ِﻪ ﻛﹶﺎﹾﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﻪ "‪،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ‪)-‬ﺝ ‪ / ١‬ﺹ ‪": ( ٤٩٤‬ﻭﺃﻣﺎ ﻣﻦ ﻛﻨـﺖ‬ ‫؛ ‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﻼ"‬‫ﻣﻮﻻﻩ ﻓﻌﻠﻲ ﻣﻮﻻﻩ ﻓﻼ ﻳﺼﺢ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺜﻘﺎﺕ ﺃﺻ ﹰ‬
‫ـﺎﻣﻊ‬ ‫ـﺴﻨﺪ ﺍﳉـ‬ ‫ـﺎﻧﻴﺪﻩ ﰲ ﺍﳌـ‬ ‫ـﻪ ﻭﺃﺳـ‬ ‫ـﺾ ﻃﺮﻗـ‬ ‫ـﺮ ﺑﻌـ‬ ‫ـﺸﻬﻮﺭ ﺍﻧﻈـ‬ ‫ـﺤﻴﺢ ﻣـ‬ ‫ـﺪﻳﺚ ﺻـ‬ ‫ـﻮ ﺣـ‬‫ـﻞ ﻫـ‬ ‫ـﺖ ‪ :‬ﺑـ‬ ‫ﻗﻠـ‬
‫ﺭﻗﻢ)‪١٨١٤‬ﻭ‪١٩٠٧‬ﻭ‪٣٢٦٠‬ﻭ‪ ٣٥٧٠‬ﻭ‪ ٤١٢٢‬ﻭ‪ ٧٠١٧‬ﻭ‪١٠٣٣٥- ١٠٣٣٠‬ﻭ‪ ١٥٤٦٧‬ﻭ‪ ٣٠٧ ( ١٥٤٨٥‬ﻭ‬
‫ﺍﻟﺼﺤﻴﺤﺔ )‪ ( ١٧٥٠‬ﻭﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪( ٦٥٢٣‬‬
‫‪ - ٢٦٦‬ﺍﻧﻈﺮ ﺍﻟﻘﻮﻝ ﺍﳌﺴﺪﺩ ﻭﺫﻳﻠﻪ ‪ ،‬ﻭﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ‪ ٤٥٠/١‬ﻭﻣﺎ ﺑﻌﺪ ﻭﺗـﺪﺭﻳﺐ ﺍﻟـﺮﺍﻭﻱ ‪٧٣-١٧٢/١‬‬
‫ﻭ‪( ٢٨١-٢٧٨‬‬

‫‪١٠٧‬‬
‫ﻼ ﻋﻦ ﻏﲑﻩ –ﻋﻦ ﺑﻌﺾ ﺍﻟﺮﺟـﺎﻝ ﺍﻟـﺸﺪﻳﺪﻱ‬
‫ﻭﻛﺬﻟﻚ ﺭﻭﺍﻳﺘﻪ – ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻨﺪ‪،‬ﻓﻀ ﹰ‬
‫ﺍﻟﻀﻌﻒ‪،‬ﻭﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻛﺘﺎﺑﻪ ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ﺃﻛﺜﺮﻫﻢ‪،‬ﻓﻘﺪ ﺭﻭﻯ ﻋﻦ ﻃﺎﺋﻔﺔ‬
‫ﳑﺎ ﻗﻴﻞ ﻓﻴﻬﻢ ﻛﺬﺍﺏ‪،‬ﻳﺮﻭﻱ ﺍﳌﻮﺿﻮﻋﺎﺕ‪،‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪،‬ﻣﺘﺮﻭﻙ‪،‬ﻛﺎﻥ ﻳﻀﻊ ﺍﳊﺪﻳﺚ ‪...‬‬
‫ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻭﻫﺎ ﻫﻲ ﺑﺎﺧﺘﺼﺎﺭ‪:‬‬
‫ﻛﺬﺍﺏ‬
‫)ﺍ ‪ -‬ﺃﺳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺒﺠﻠﻲ ﻭ ﻟﺴﺎﻥ ﺍﳌﻴـﺰﺍﻥ]ﺝ ‪- ١‬ﺹ‪( ١٢٠٢) [ ٣٨٣‬‬
‫ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ٣٥٣‬‬
‫)ﺍ ‪ -‬ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺿﻤﲑﺓ ﺍﳊﻤـﲑﻯ ‪ ،‬ﻟـﺴﺎﻥ ﺍﳌﻴـﺰﺍﻥ]ﺝ ‪- ٢‬ﺹ‪[ ٢٨٩‬‬
‫)‪ ، ( ١٢١٤‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ١٧١٦٧‬‬
‫)ﺍ‪ -‬ﺭﺷﻴﺪ ﺍﳍﺠﺮﻱ ﻛﻮﰲ ‪،‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪ ٧٠١٢‬ﻭ‪ ٧٠١٣‬ﻭ‪( ٧١٤٢‬‬
‫)ﺍ ‪ -‬ﻛﺜﲑ ﺑﻦ ﻣﺮﻭﺍﻥ ﺍﻟﺴﻠﻤﻲ ﺃﻭ ﺍﻟﻔﻬﺮﻱ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻔﻠﺴﻄﻴﲏ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ١٨٥٣٦‬‬
‫‪-------------‬‬
‫ﻳﺮﻭﻱ ﺍﳌﻮﺿﻮﻋﺎﺕ‬
‫)ﺍ ‪ -‬ﻋﻤﺮﺍﻥ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻷﻳﻠﻲ ‪ ،‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ٢٦٨٧٣‬‬
‫‪------------‬‬
‫ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‬
‫)ﺍ ‪ -‬ﺇﺳﺤﺎﻕ ( ﺑﻦ ﺛﻌﻠﺒﺔ ﺃﺑﻮ ﺻﻔﻮﺍﻥ ﺍﳊﻤﲑﻱ ﺍﳊﻤـﺼﻲ‪ ،‬ﺍﳌـﺴﻨﺪ ﺭﻗـﻢ)‪٢٠٧١٧‬‬
‫ﻭ‪( ٢٠٧٣٥‬‬
‫)ﺍ ‪ -‬ﺃﻭﺱ ( ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ‪ ،‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪١٨٠٦٤‬ﻭ‪( ٢٣٧٢٠‬‬
‫)ﺍ ‪ -‬ﺳﻬﻞ ( ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ﺍﻷﺳﻠﻤﻲ ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ٢٣٧٢٠‬‬

‫‪١٠٨‬‬
‫)ﺍ ‪ -‬ﻋﺎﻣﺮ ( ﺑﻦ ﻳﺴﺎﻑ ﻭﻳﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺴﺎﻑ ﺍﻟﻴﻤﺎﻣﻲ‪ ،‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪١١٠٨٦‬‬
‫(‬
‫)ﺍ – ﻋﺒﺪ ﺍﷲ ( ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﺎﺻﻢ ﺑﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ]ﺝ ‪٣‬‬
‫‪-‬ﺹ‪ ، ( ١٤٥٨) [ ٣٦٣‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ٢٥١١٢‬‬
‫)ﺍ ‪ -‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ( ﺑﻦ ﺯﻳﺪ ﺍﻟﻘﺎﺹ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﺒﺼﺮﻱ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ١٧٥٨٥‬‬
‫)ﺍ ‪ -‬ﻋﻜﺮﻣﺔ ( ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﻫﻠﻲ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪ ٤٥١‬ﻭ‪( ٥٦٩‬‬
‫‪٢٦٧‬‬
‫)ﺍ ‪ -‬ﻋﻤﺮ ( ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻮﺟﻴﻪ ﺍﻟﻮﺟﻴﻬﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺸﺎﻣﻲ‪،‬‬
‫)ﺍ ‪ -‬ﻋﻤﺮﺍﻥ ( ﺑﻦ ﺃﰉ ﺍﻟﻔﻀﻞ ﺍﻷﻳﻠﻲ ‪،‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ٢٦٨٧٣‬‬
‫)ﺍ ‪ -‬ﻛﺜﲑ ( ﺑﻦ ﻛﻠﻴﺐ ﺍﳊﻀﺮﻣﻲ ﻭﻳﻘﺎﻝ ﺍﳉﻬﲏ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪ ١٥٨٣٠‬ﻭ‪( ١٥٤٣٢‬‬
‫)ﺍ ‪ -‬ﳏﻤﺪ ( ﺑﻦ ﻋﺜﻴﻢ ‪،‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪ ٥٠٢٤‬ﻭ‪ ٥٠٢٥‬ﻭ‪( ٦٠١٦‬‬
‫ﻱ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ١٣٦٢٥‬‬
‫ﻒ ‪‬ﺑ ‪‬ﻦ ﹶﺃِﺑﻲ ﹶﺫ ‪‬ﺭ ﹶﺓ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬‬
‫)ﺍ ‪ -‬ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬

‫ﻱ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬‫‪ - ٢٦٧‬ﻭﻫﺬﺍ ﺣﺪﻳﺜﻪ ﻣﺴﻨﺪ ﺃﲪﺪ)‪ ( ٢٠٩٤٤‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﺍﻟ ‪‬ﺰ ‪‬ﻫﺮِ ‪‬‬
‫ﺏ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮ ﹶﺓ‬ ‫ﻕ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻮﺟِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ِﺳﻤ‪‬ﺎ ِﻙ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬ ‫ﹶﺃﺑِﻲ ‪‬ﻭ ‪‬ﻋﻤ‪‬ﻲ ﻗﹶﺎﻟﹶﺎ ﹶﺛﻨ‪‬ﺎ ﹶﺃﺑِﻲ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺲ‬
‫ﺤ‪‬ﺘ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺠ ٍﻞ ‪‬ﺗ ‪‬‬ ‫ﺤ‪‬‬‫ﺱ ﹶﺃ ﹶﻏ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﺖ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺪ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﺣ ِﺔ ‪‬ﻋﻠﹶﻰ ﹶﻓ ‪‬ﺮ ٍ‬ ‫ﺝ ‪‬ﻣ ‪‬ﻊ ‪‬ﺟﻨ‪‬ﺎ ‪‬ﺯ ِﺓ ﺛﹶﺎِﺑ ِ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮﻝﹶ ﺍﻟﱠﻠ ِﻪ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻍ ِﻣ‪‬ﻨ ‪‬ﻪ ﹸﺛ ‪‬ﻢ‬‫ﺲ ‪‬ﺣﺘ‪‬ﻰ ﹸﻓ ِﺮ ﹶ‬ ‫ﺼﻠﱠﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺛﹸ ‪‬ﻢ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﹶﻓ ‪‬‬ ‫ﺱ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺣ ‪‬ﻮﹶﻟ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠﻪِ ‪‬‬ ‫ﺝ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﲑ ‪‬ﺣ ‪‬ﻮﹶﻟ ‪‬ﻪ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ"‬‫ﻗﹶﺎ ‪‬ﻡ ﹶﻓ ﹶﻘ ‪‬ﻌ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﹶﻓ ‪‬ﺮ ِﺳ ِﻪ ﹸﺛ ‪‬ﻢ ﺍ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ‪‬ﻳ ِ‬
‫ﻗﻠﺖ ‪ :‬ﻭﻭﻫﻢ ﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺣﻴﺚ ﺣﺴ‪‬ﻦ ﺍﳊﺪﻳﺚ ﻟﺬﺍﺗﻪ ‪ ،‬ﻭﱂ ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻮﺟﻴﻪ ﺑﺸﻲﺀ‬
‫‪،‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪ ( ٢٠٩٤٤‬ﻣﻦ ﺍﳌﺴﻨﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻭﰲ ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ] ﺝ ‪- ١‬ﺹ ‪ - ٧٧٧- [ ٣٠٣‬ﺍ ﻋﻤﺮ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻮﺟﻴﻪ ﺍﻟﻮﺟﻴﻬﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺸﺎﻣﻲ ﻋﻦ‬
‫ﺍﻟﺰﻫﺮﻱ ﻭﲰﺎﻙ ﻭﻣﻜﺤﻮﻝ ﻭﻗﺘﺎﺩﺓ ﻭﻋﺪﺓ ﻭﻋﻨﻪ ﺑﻘﻴﺔ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ‪:‬ﻛﺎﻥ ﻳﻀﻊ ﺍﳊﺪﻳﺚ ‪،‬ﻗﻠﺖ‬
‫‪:‬ﻭﻗﺎﻝ ‪:‬ﺇﻧﻪ ﲪﺼﻲ ﻭﻗﻴﻞ ﺩﻣﺸﻘﻲ ﻭﻭﻫﻢ ﻣﻦ ﻋﺪﻩ ﻛﻮﻓﻴﺎ ‪،‬ﻭﻳﻘﺎﻝ ﻟﻪ ﺃﻳﻀﺎ ﺍﳌﻴﺜﻤﻲ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺪﻱ ﰲ ﺍﻟﻜﺎﻣﻞ ﻭﻗـﺎﻝ‬
‫‪:‬ﺇﻧﻪ ﻛﺎﻥ ﳑﻦ ﻳﻀﻊ ﺍﳊﺪﻳﺚ ﻣﺘﻨﺎ ﻭﺇﺳﻨﺎﺩﺍ ‪،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ﻟﻴﺲ ﺑﺜﻘﺔ ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳉﻨﻴﺪ ﻋﻨﻪ‪ :‬ﻛـﺬﺍﺏ‬
‫ﻟﻴﺲ ﺑﺸﻲﺀ ‪،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ‪:‬ﻣﺘﺮﻭﻙ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﺫﺍﻫﺐ ﺍﳊﺪﻳﺚ ﻛﺎﻥ ﻳـﻀﻊ ﺍﳊـﺪﻳﺚ ‪،‬ﻭﻗـﺎﻝ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ‪،‬ﻭﻗﺎﻝ ﺍﳉﻮﺯﺟﺎﱐ ‪:‬ﺭﺃﻳﺘﻬﻢ ﻳﺬﻣﻮﻥ ﺣﺪﻳﺜﻪ ‪....‬‬

‫‪١٠٩‬‬
‫)ﺍ ‪ -‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ( ﻋﻦ ﺷﻴﺦ ﻣﻦ ﺃﻫﻞ ﳒﺮﺍﻥ ﻋﻦ ﺍﺑﻦ ﺍﻟﺒﻴﻠﻤﺎﱏ ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺜﻴﻢ ﲰﺎﻩ‬
‫ﻫﺸﺎﻡ ﺑﻦ ﻳﻮﺳﻒ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ٥٠٢٣‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻗﻴﻞ ﻓﻴﻪ ﻣﺘﺮﻭﻙ ‪:‬‬
‫)ﺍ ‪ -‬ﺇﺑﺮﺍﻫﻴﻢ ( ﺑﻦ ﺃﰊ ﺍﻟﻠﻴﺚ ﻭﺍﲰﻪ ﻧﺼﺮ ﺍﻟﺘﺮﻣﺬﻱ ‪،‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ١٨٠٢٢‬‬
‫)ﺟﺮﻳﺮ ( ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺃﰊ ﺯﺭﻋﺔ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﺒﻠﺨـﻲ ﺍﻟﻜـﻮﰲ‪ .‬ﺍﳌـﺴﻨﺪ‬
‫ﺭﻗﻢ)‪( ١٠٠٠٦‬‬
‫)ﺍ ‪ -‬ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ( ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻗﻴﺲ ﺍﻷﻧﺼﺎﺭﻱ ﺃﺑﻮ ﻣﺮﱘ ﺍﻟﻜﻮﰲ ﻣـﺸﻬﻮﺭ ﺑﻜﻨﻴﺘـﻪ‬
‫ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ١٩١١٧‬‬
‫)ﺍ ‪ -‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ( ﺑﻦ ﺯﻳﺪ ﺍﻟﻘﺎﺹ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﺒﺼﺮﻱ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ١٧٥٨٥‬‬
‫)ﺍ ‪ -‬ﳏﻤﺪ ( ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍ‪‬ﱪ ﺍﻟﻌﺪﻭﻱ ﺍﻟﻌﻤﺮﻱ‪ .‬ﻭ ﻟـﺴﺎﻥ ﺍﳌﻴـﺰﺍﻥ ]ﺝ ‪- ٥‬‬
‫ﺹ‪ ، ( ٨٥٠)[ ٢٤٥‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ١٤١٨‬‬
‫)ﺍ ‪ -‬ﻧﺼﺮ ( ﺑﻦ ﺑﺎﺏ ﺍﳋﺮﺍﺳﺎﱐ ﺃﺑﻮ ﺳﻬﻞ ﺍﳌﺮﻭﺯﻱ ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗـﻢ)‪١٧٧٦‬‬
‫ﻭ‪ ٢٢٦٦‬ﻭ‪ ٢٢٦٧‬ﻭ‪ ٢٢٦٨‬ﻭ‪٢٢٦٩‬ﻭ‪( ....‬‬
‫)ﻋﺐ‪ -‬ﺃﺑﻮ ﺍﳉﻮﺯﺍﺀ ( ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‪ .‬ﺍﳌـﺴﻨﺪ ﺭﻗـﻢ)‪٢١٨٩١‬‬
‫ﻭ‪( ٢١٨٩٢‬‬
‫)ﺍ ‪ -‬ﺃﺑﻮ ﺷﻌﺒﺔ ( ﺍﻟﻄﺤﺎﻥ ﺍﻟﻜﻮﰲ ﺟﺎﺭ ﺍﻷﻋﻤﺶ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ٦٣٣٩‬‬
‫‪--------------‬‬
‫ﻛﺎﻥ ﻳﻀﻊ ﺍﳊﺪﻳﺚ‬
‫)ﺍ ‪ -‬ﺳﻠﻤﺔ ( ﺑﻦ ﺣﻔﺺ ﺍﻟﺴﻌﺪﻱ ﺍﻟﻜﻮﰲ‪ .‬ﺍﳌﺴﻨﺪ ﺭﻗﻢ)‪( ٢١٥٣٥‬‬
‫)ﺍ ‪-‬ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ( ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻗﻴﺲ ﺍﻷﻧـﺼﺎﺭﻱ ﺃﺑـﻮ ﻣـﺮﱘ ﺍﻟﻜـﻮﰲ‪ ،‬ﺍﳌـﺴﻨﺪ‬
‫ﺭﻗﻢ)‪( ١٩١١٧‬‬

‫‪١١٠‬‬
 ‫‪-----------------‬‬
‫ﻭﻫﺬﻩ ﳕﺎﺫﺝ ﳑﺎ ﺫﻛﺮﻩ ﰲ ﺍﳌﺴﻨﺪ ﳑﺎ ﺍﻧﻔﺮﺩ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻨﻬﻢ‪،‬ﻭﻻ ﻧﺬﻛﺮ ﻣـﻦ ﻗﻴـﻞ ﻓﻴـﻪ‬
‫ﳎﻬﻮﻝ‪،‬ﻻ ﻳﻌﺮﻑ‪،‬ﻻ ﺷﻲﺀ‪،‬ﺿﻌﻴﻒ ﻭﳓﻮ ﺫﻟﻚ‪،‬ﻭﻻ ﻣﻦ ﺍﺷﺘﺮﻙ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻬﻢ ﻣﻊ ﻏﲑﻩ‬
‫ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺙ ) ﻭﻫﻢ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ( ‪.‬‬
‫‪ -١‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﳌﺨﺰﻭﻣﻲ ﺍﳌﺪﱐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻭﻳﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺳـﺤﺎﻕ‬
‫ﻣﺘﺮﻭﻙ‪ ٣٥٦/٢،٢٦٨‬ﺭﻗﻢ)‪٨٦٦٦‬ﻭ‪( ٨٦٦٧‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﺍﻟﻠﻴﺚ ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﻣﺘﻬﻢ ‪ ٢٦٩‬ﺑﺮﻗﻢ)‪ ( ١٨٠٢٢‬ﺍﻷﺯﻫﺮ‪.‬‬ ‫‪-٢‬‬
‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺛﻌﻠﺒﺔ ﺃﺑﻮ ﺻﻔﻮﺍﻥ ﺍﳊﻤﲑﻱ ﺍﳊﻤﺼﻲ ﻋﻦ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﺩﻳﻨـﺎﺭ‬ ‫‪-٣‬‬
‫ﺍﳊﻤﺼﻲ ‪ ..‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﳎﻬﻮﻝ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ ﻭﺃﺣﺎﺩﻳﺜﻪ ﻛﻠﻬﺎ ﻏـﲑ‬
‫ﳏﻔﻮﻇﺔ‪،‬ﻭﱂ ﻳﺴﻤﻊ ﻣﻜﺤﻮﻝ ﻣﻦ ﲰﺮﺓ‪،٢٧٠‬ﻟـﻪ ﺣـﺪﻳﺜﺎﻥ ﺑـﺮﻗﻢ)‪٢٠٧١٧‬ﻭ‪( ٢٠٧٣٥‬‬
‫ﺍﻷﺯﻫﺮ‬
‫‪ -٤‬ﺃﻭﺱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ﺍﻷﺳﻠﻤﻲ ﻧﺰﻳﻞ ﻣﺮﻭ‪،‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻪ‬
‫ﻧﻈﺮ‪،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻴﺲ ﺑﺜﻘﺔ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ ﰲ ﺑﻌﺾ ﺃﺣﺎﺩﻳﺜﻪ ﻣﻨﺎﻛﲑ ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‬
‫ﻣﺘﺮﻭﻙ‪،‬ﻗﻠﺖ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺴﺎﺟﻲ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ‪ ..٢٧١‬ﺑﺮﻗﻢ)‪( ٢٣٧٢٠‬‬
‫ﺟﺮﻳﺮ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺃﰊ ﺯﺭﻋﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﺒﻠﺨﻲ ﺍﻟﻜﻮﰲ ﻗـﺎﻝ ﺃﺑـﻮ‬ ‫‪-٥‬‬
‫ﺣﺎﰎ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻣﻨﻜﺮ ﺯﺍﺩ ﺃﺑﻮ ﺣﺎﰎ ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﺃﻭﺛﻖ ﻣﻦ ﺃﺧﻴﻪ ﳛﲕ ﻳﻜﺘـﺐ‬
‫ﺣﺪﻳﺜﻪ ﻭﻻ ﳛﺘﺞ ﺑﻪ‪،‬ﻭﻗﺎﻝ ﺍﻟﺴﺎﺟﻲ ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ﺟﺪﺍ ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻣﺘﺮﻭﻙ ﻭﻣـﺮﺓ‬
‫ﺃﺧﺮﻯ ﻟﻴﺲ ﺑﺜﻘﺔ ﻭﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ‪،‬ﻭﻗﺎﻝ ﺍﻟﻌﻘﻴﻠﻲ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﻭﺭﻭﻯ ﻋﺒﺎﺱ ﺍﻟﺪﻭﺭﻱ‬

‫‪ - ٢٦٨‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪( ٢٢٨) [ ٩٢‬‬

‫‪ - ٢٦٩‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ] ﺝ‪- ١‬ﺹ ‪( ٢٧٠) [ ٩٣‬‬
‫‪ - ٢٧٠‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ]ﺝ‪- ١‬ﺹ ‪( ٣٦) [ ٢٨‬‬
‫‪ - ٢٧١‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ] ﺝ‪- ١‬ﺹ ‪( ٦٩) [ ٤٣‬‬

‫‪١١١‬‬
‫ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻟﻴﺲ ﺑﺸﻲﺀ ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺪﻭﺭﻗﻲ ﻋﻦ ﳛﲕ ﻟﻴﺲ ﺑﺬﺍﻙ ﻭﻗـﺎﻝ‬
‫ﺃﺑﻮ ﻧﻌﻴﻢ ﻛﺎﻥ ﻳﻀﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪ ٢٧٢‬ﺑﺮﻗﻢ)‪( ١٠٠٠٦‬‬
‫‪ -٦‬ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺿﻤﲑﺓ ﺍﳊﻤﲑﻱ ‪ .‬ﻛﺬﺑﻪ ﻣﺎﻟﻚ ﻭﻗﺎﻝ ﺃﲪﺪ ﻻ ﻳﺴﺎﻭﻱ‬
‫ﺷﻴﺌﺎ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ‪،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﻛﺬﺍﺏ‪،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌـﲔ‬
‫ﻟﻴﺲ ﺑﺜﻘﺔ ﻭﻻ ﻣﺄﻣﻮﻥ‪،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬
‫ﺟﺪﻩ ﻧﺴﺨﺔ ﻣﻮﺿﻮﻋﺔ‪،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ﻟﻴﺲ ﺑﺸﻲﺀ ﺍﺿﺮﺏ ﻋﻠﻰ ﺣﺪﻳﺜﻪ ﻭﻗﺎﻝ ﺍﻟﺒﺨـﺎﺭﻱ‬
‫ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻷﻭﺳﻂ ﺗﺮﻛﻪ ﻋﻠﻲ ﻭﺃﲪﺪ‪،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﺘﺮﻭﻙ ﻭﻗﺎﻝ ﺃﺑـﻮ ﺩﺍﻭﺩ‪ :‬ﻟـﻴﺲ‬
‫ﺑﺸﻲﺀ ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻴﺲ ﺑﺜﻘﺔ ﻭﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ‪ ٢٧٣‬ﺑﺮﻗﻢ)‪( ١٧١٦٧‬‬
‫‪ -٧‬ﺭ‪‬ﺷﻴﺪ ﺍﳍﺠﺮﻱ ﻛﻮﰲ‪،‬ﻗﺎﻝ ﺍﻟﺪﻭﺭﻱ ﻋﻦ ﺍﺑﻦ ﻣﻌـﲔ ﻟـﻴﺲ ﻳـﺴﺎﻭﻱ ﺣﺪﻳﺜـﻪ‬
‫ﺷﻴﺌﺎ‪،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻳﺘﻜﻠﻤﻮﻥ ﻓﻴﻪ‪،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﻭﻗﺎﻝ ﺍﳉﻮﺯﺟﺎﱐ ﻛﺬﺍﺏ‬
‫‪ ٢٧٤‬ﺑﺮﻗﻢ)‪ ٧٠١٢‬ﻭ‪ ٧٠١٣‬ﻭ‪( ٧١٤٢‬‬
‫ﻭﻏﲑ ﻫﺆﻻﺀ ﻭﺃﳘﻬﻢ ﻧﺼﺮ ﺑﻦ ﺑﺎﺏ ﺍﳋﺮﺍﺳﺎﱐ ﺃﺑﻮ ﺳـﻬﻞ ﺍﳌـﺮﻭﺯﻱ ﻧﺰﻳـﻞ‬ ‫‪-٨‬‬
‫ﺑﻐﺪﺍﺩ‪،‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻳﺮﻣﻮﻧﻪ ﺑﺎﻟﻜﺬﺏ‪،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ﻟﻴﺲ ﺣﺪﻳﺜﻪ ﺑﺸﻲﺀ ﻭﻗـﺎﻝ ﺃﺑـﻮ‬
‫ﺣﺎﰎ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻌﺮﺍﻗﻴﻮﻥ ﻭﺃﻫﻞ ﺑﻠﺪﻩ ﻛﺎﻥ ﳑﻦ ﻳﺘﻔـﺮﺩ‬
‫ﻋﻦ ﺍﻟﺜﻘﺎﺕ ﺑﺎﳌﻘﻠﻮﺑﺎﺕ ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻷﺛﺒﺎﺕ ﻣﺎ ﻻ ﻳﺸﺒﻪ ﺣﺪﻳﺚ ﺍﻟﺜﻘﺎﺕ ﻓﻠﻤﺎ ﻛﺜﺮ ﺫﻟﻚ‬
‫ﰲ ﺭﻭﺍﻳﺘﻪ ﺑﻄﻞ ﺍﻻﺣﺘﺠـﺎﺝ ﺑـﻪ ‪ ٢٧٥..‬ﺑـﺮﻗﻢ )‪ ١٧٧٦‬ﻭ‪ ٢٢٦٦‬ﻭ‪ ٢٢٦٧‬ﻭ‪٢٢٦٨‬‬
‫ﻭ‪ ٢٢٦٩‬ﻭ‪ ٢٢٧٠‬ﻭ‪ ٢٢٧١‬ﻭ‪ ٤٥٣٣‬ﻭ‪ ٧٠٧٩‬ﻭ‪ ٧٠٨٠‬ﻭ‪ ٧٠٨١‬ﻭ‪ ٧٠٨٢‬ﻭ‪٧٠٨٣‬‬
‫ﻭ‪ ٧٠٨٤‬ﻭ‪ ٧٠٨٥‬ﻭ‪ ١٤٦٩٩‬ﻭ‪ ١٤٧٠٠‬ﻭ‪ ١٤٧٠١‬ﻭ‪ ١٤٧٠٢‬ﻭ‪١٤٧٠٣‬‬
‫ﻭ‪ ( ٢٧٧٥٢‬ﻭﺍﺣﺪ ﻭﻋﺸﺮﻭﻥ ﺣﺪﻳﺜﺎ‬

‫‪ - ٢٧٢‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ]ﺝ‪- ١‬ﺹ ‪( ١٣٢) [ ٦٨‬‬

‫‪ - ٢٧٣‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ]ﺝ‪- ١‬ﺹ ‪( ٢٠٩) [ ٩٦‬‬
‫‪ - ٢٧٤‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ] ﺝ‪- ١‬ﺹ ‪( ٣١٨) [ ١٣٠‬‬
‫‪ - ٢٧٥‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ]ﺝ‪- ١‬ﺹ ‪( ١١٠٢) [ ٤٢٠‬‬

‫‪١١٢‬‬
‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺍﺷﺘﺮﻙ ﻣﻌﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﺃﻭ ﺃﺣﺪﳘﺎ‪،‬ﻭﺑﻌـﻀﻬﻢ ﻣـﻦ‬
‫ﺷﻴﻮﺧﻪ ﻣﻘﺘﺼﺮﻳﻦ ﻋﻠﻰ ﻗﻮﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﻋﻨﻬﻢ‪:‬‬
‫‪ -١‬ﺣﺼﲔ ﺑﻦ ﻋﻤﺮ ﺍﻷﲪﺴﻲ ﲟﻬﻤﻠﺘﲔ ﺍﻟﻜﻮﰲ ﻣﺘﺮﻭﻙ ﻣﻦ ﺍﻟﺜﺎﻣﻨـﺔ ﺕ‪ ٢٧٦‬ﻭﺃﲪـﺪ‬
‫ﺑﺮﻗﻢ)‪( ٥٢٩‬‬
‫‪ -٢‬ﻋﺎﻣﺮ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻷﺳﺪﻱ ﺍﻟﺰﺑﲑﻱ ﺃﺑـﻮ‬
‫ﺍﳊﺎﺭﺙ ﺍﳌﺪﱐ ﻧﺰﻝ ﺑﻐﺪﺍﺩ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﺃﻓﺮﻁ ﻓﻴﻪ ﺑﻦ ﻣﻌﲔ ﻓﻜﺬﺑﻪ ﻭﻛـﺎﻥ ﻋﺎﳌـﺎ‬
‫ﺑﺎﻷﺧﺒﺎﺭ ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ ﻣﺎﺕ ﰲ ﺣﺪﻭﺩ ﺍﻟﺘﺴﻌﲔ ﺕ‪ ١٦٢٠٣) ٢٧٧‬ﻭ‪ ١٧١٢٢‬ﻭ‪٢٧١٣٣‬‬
‫ﻭ‪ ٢٢٥٢٤‬ﻭ‪ ٢٥٩٩٥‬ﻭ‪ ٢٦٩٥٤‬ﻭ‪ ٢٧١٣٣‬ﻭ‪ ٢٧١٣٤‬ﻭ‪ ٢٧١٣٥‬ﻭ‪٢٧١٣٦‬‬
‫ﻭ‪ ٢٧١٣٧‬ﻭ‪ ٢٧١٣٨‬ﻭ‪ ٢٧١٣٩‬ﻭ‪ ٢٧١٤٠‬ﻭ‪ ٢٧١٤١‬ﻭ‪ ٢٧١٤٢‬ﻭ‪٢٧١٦٠‬‬
‫ﻭ‪ ٢٧١٦٢‬ﻭ‪ ٢٧١٦٣‬ﻭ‪ ٢٧١٦٤‬ﻭ‪ ( ٢٧١٦٥‬ﻭﺍﺣﺪ ﻭﻋﺸﺮﻭﻥ ﺣﺪﻳﺜﺎ‬
‫ﻋﺒﺎﺱ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺣﻨﻈﻠﺔ ﺑﻦ ﺭﺍﻓﻊ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟـﻮﺍﻗﻔﻲ‬ ‫‪-٣‬‬
‫ﺑﻘﺎﻑ ﰒ ﻓﺎﺀ ﺍﻟﺒﺼﺮﻱ ﻧﺰﻳﻞ ﺍﳌﻮﺻﻞ ﻭﻗﺎﺿﻴﻬﺎ ﰲ ﺯﻣﻦ ﺍﻟﺮﺷﻴﺪ ﻣﺘﺮﻭﻙ ﻭﺍ‪‬ﻤﻪ ﺃﺑﻮ ﺯﺭﻋﺔ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﺒﺼﺮﻳﲔ ﺃﺭﺟﻰ ﻣﻦ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﻜﻮﻓﻴﲔ ﻣـﻦ ﺍﻟﺘﺎﺳـﻌﺔ‬
‫ﻕ‪( ٢٣٦١٩) ٢٧٨‬‬
‫ﻋﻤﺮ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺜﻘﻔﻲ ﻣﻮﻻﻫﻢ ﺍﻟﺒﻠﺨﻲ ﻣﺘﺮﻭﻙ ﻭﻛﺎﻥ ﺣﺎﻓﻈـﺎ ﻣـﻦ‬ ‫‪-٤‬‬
‫ﻛﺒﺎﺭ ﺍﻟﺘﺎﺳﻌﺔ ﻣﺎﺕ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ ﺕ ﻕ‪ ١٨١٠٢) ٢٧٩‬ﻭ‪( ١٨٤٤٠‬‬
‫‪ -٥‬ﻓﺎﺋﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻜﻮﰲ ﺃﺑﻮ ﺍﻟﻮﺭﻗﺎﺀ ﺍﻟﻌﻄﺎﺭ ﻣﺘﺮﻭﻙ ﺍ‪‬ﻤـﻮﻩ ﻣـﻦ ﺻـﻐﺎﺭ‬
‫ﺍﳋﺎﻣﺴﺔ ﺑﻘﻲ ﺇﱃ ﺣﺪﻭﺩ ﺍﻟﺴﺘﲔ ﺕ ﻕ‪ ١٩٩٣٨) ٢٨٠‬ﻭ‪( ١٩٩٣٩‬‬

‫‪ - ٢٧٦‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪ [ ١٧٠‬ﺑﺮﻗﻢ )‪( ١٣٧٨‬‬

‫‪ - ٢٧٧‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪( ٣٠٩٦) [ ٢٨٧‬‬
‫‪ - ٢٧٨‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪( ٣١٨٣) [ ٢٩٣‬‬
‫‪ - ٢٧٩‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٤٩٧٩) [ ٤١٧‬‬
‫‪ - ٢٨٠‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪( ٥٣٧٣) [ ٤٤٤‬‬

‫‪١١٣‬‬
‫ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺳﺪﻱ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﻮﰲ ﺷﺎﻣﻲ ﺍﻷﺻﻞ ﻟﻘﺒﻪ ﻛﺎﻭ ﻛـﺬﺑﻮﻩ‬ ‫‪-٦‬‬
‫ﻣﻦ ﺍﻟﺘﺎﺳﻌﺔ ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ ﻭﻣﺎﺋﺘﲔ ﺕ‪ ٢١٣٩٩) ٢٨١‬ﻭ‪( ٢٢٥٣٨‬‬
‫ﻭﻟﻌﻞ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺍﻟﻌﺬﺭ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻫﺆﻻﺀ‪،‬ﻓﺈﻣ‪‬ﺎ ﺃﻧﻪ ﱂ ﻳﺜﺒﺖ ﻋﻨﺪﻩ ﺍﳉﺮﺡ‪،‬ﺃﻭ‬
‫ﺃﻧﻪ ﱂ ﻳﻌﺮﻓﻬﻢ‪،‬ﺃﻭ ﺃﻧﻪ ﱂ ﻳﺴﱪ ﺃﺣـﻮﺍﳍﻢ‪،‬ﺃﻭ ﻛﺎﻧـﺖ ﺭﻭﺍﻳﺘـﻪ ﻋﻨـﻬﻢ ﻋﻨـﺪ ﲨﻌـﻪ‬
‫ﺍﻟﻜﺘﺎﺏ‪،‬ﻓﻌﺎﺟﻠﺘﻪ ﺍﳌﻨﻴﺔ ﻗﺒﻞ ﺃﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﺗﻨﻘﻴﺤﻪ‪،‬ﺃﻭ ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻟﻀﺮﺏ ﻋﻠﻰ ﺣﺪﻳﺜﻬﻢ ﻗﺒﻞ‬
‫‪٢٨٢‬‬
‫ﻣﻮﺗﻪ ﻓﻠﻢ ﻳﺘ ‪‬ﻢ ﻟﻪ ﺫﻟﻚ ‪ ..‬ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺃﺿﺎﻓﻪ ﻭﻟﺪﻩ ﻋﺒﺪ ﺍﷲ ﺑﻌﺪ ﻭﻓﺎﺓ ﺃﺑﻴﻪ ﻓﻠﻢ ﺃﺗﻌﺮﺽ ﻟﻪ‪،‬ﻛﻤﺎ ﱂ ﺃﺗﻌﺮﺽ ﳌﺎ ﻫﻮ ﻣـﻦ‬
‫ﻒ‪،‬ﻭﻗﺪ ﺭﻭﻯ ﺭﲪـﻪ ﺍﷲ ﻋﻨـﻬﻢ‬ ‫ﺿ ‪‬ﻌ ‪‬‬
‫ﺭﺟﺎﻝ ﺍﻟﺘﻬﺬﻳﺐ ﺇﻻ ﻧﺎﺩﺭﺍ‪،‬ﺇﺫ ﻳﻮﺟﺪ ﻋﺸﺮﺍﺕ ﳑﻦ ‪‬‬
‫‪.‬ﻭﻛ ﱡﻞ ﻫﺬﺍ ﺩﺍ ﱞﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻀﻌﻴﻒ‪،‬ﺑﻞ ﺍﻟﻀﻌﻴﻒ ﺟﺪ‪‬ﺍ ﰲ ﻣﺴﻨﺪﻩ‪،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪.‬‬
‫ﻛﺬﻟﻚ ﻓﺈ ﱠﻥ ﺭﻭﺍﻳﺘﻪ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﻭﺟﻮﺩﻫﺎ ﰲ ﺍﳌﺴﻨﺪ‪:‬ﺧـﲑ ﺷـﺎﻫﺪ ﻋﻠـﻰ ﺃﻥ‬
‫ﺍﻟﻀﻌﻴﻒ ﻋﻨﺪﻩ ﻫﻮ ﺍﻟﻀﻌﻴﻒ ﻋﻨﺪ ﺍﶈﺪ‪‬ﺛﲔ‪،‬ﻭﰲ ﺍﻷﺟﺰﺍﺀ ﺍﳋﻤﺴﺔ ﻋﺸﺮ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﺍﻟﻌﻼﻣﺔ‬
‫ﺃﲪﺪ ﺷﺎﻛﺮ ﺭﲪﻪ ﺍﷲ ﻭﻓﻴﻬﺎ )‪ ( ٨١٠٨‬ﺃﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ )‪ ( ٨٥٢‬ﺣﺪﻳﺜﹰﺎ ﺿﻌﻴﻔﺎ‪،‬ﻣﻊ ﺃ ﱠﻥ‬
‫ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺷﺎﻛﺮ ﻣﻌﺮﻭﻑ ﺑﺘﺴﺎﻫﻠﻪ ﻋﻦ ﻋﻨﺪ ﺍﻟﻜﺜﲑﻳﻦ‪ ،‬ﻭﻗﺪ ﺣﻜﻢ ﺍﻟـﺸﻴﺦ ﺷـﻌﻴﺐ‬
‫ﺍﻷﺭﻧﺎﺅﻭﻁ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ )‪ ( ٢٤٠٠‬ﺣﺪﻳﺚ ﺑﻀﻌﻒ ﺳﻨﺪﻫﺎ ﻭﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ﺟـﺪﺍ‬
‫)‪ ( ١٢٤‬ﺣﺪﻳﺜﺎ‪،‬ﻭﺇﺳﻨﺎﺩﻩ ﻭﺍﻩ )‪ ( ٣‬ﺃﺣﺎﺩﻳﺚ ‪ ،‬ﻭﺣﻜﻢ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺚ ﺑﺎﻟﻮﺿﻊ ﺃﻭ ﺷﺒﻪ‬
‫ﺍﻟﻮﺿﻊ ﻭﻋﺪﺩﻫﺎ)‪، ( ٨‬ﻭﻫﺬﻩ ﺿﻌﻴﻔﺔ ﲟﻘﺎﻳﻴﺲ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ‪،‬ﻭﻟﻴـﺴﺖ ﺣـﺴﻨﺔ ﻛﻤـﺎ‬
‫ﺗﺼﻮﺭﻫﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻣﻦ ﻗﻠﱠﺪﻩ‪،‬ﻭﻳﻀﺎﻑ ﻟﺬﻟﻚ ﻣﺎ ﰲ ﻛﺘﺒﻪ ﺍﻷﺧﺮﻯ‪،‬ﳑﺎ ﻳـﺪ ﱡﻝ ﻋﻠـﻰ ﺃﻥ‬
‫ﺕ‪.‬‬ ‫ﻒ ﻳﺘﻔﺎﻭ ‪‬‬
‫ﻒ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﺍﻟﻀﻌﻴﻒ ﻋﻨﺪﻩ ﻫﻮ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﻓﺈ ﱠﻥ ﺃﺧﺬ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺎﳌﺮﺳﻞ‪،‬ﻭﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪،‬ﻭﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪،‬ﺑـﻞ‬
‫ﺗﻘﺪﳝﻪ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪،‬ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻀﻌﻴﻒ ﻟﻴﺲ ﻫﻮ ﰲ‬
‫ﺩﺭﺟﺔ ﺍﳊﺴﻦ‪،‬ﻛﻤﺎ ﻗﻴﻞ‪،‬ﺑﻞ ﻟﻮ ﻗﻴﻞ ﺇﻧﻪ ﻳﺪﺧﻞ ﺍﳊﺴﻦ ﰲ ﺍﻟﺼﺤﻴﺢ ﻟﻜﺎﻥ ﺃﻭﱃ‪،‬ﻭﻗﺪ ﺳﺒﻖ‬

‫‪ - ٢٨١‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺝ‪- ١‬ﺹ ‪( ٦٢٢٩) [ ٥٠٢‬‬

‫‪ - ٢٨٢‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺛﺮﻩ ﰲ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ – ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺴﻨﺪ ﺃﲪﺪ ‪ ،‬ﻭﰲ ﺑﻌﺾ ﻣﺎ ﻗﻠﻪ ﻋﻨـﻪ‬
‫ﻧﻈﺮ ‪.‬‬

‫‪١١٤‬‬
‫ﺍﻟﻨﻘﻞ ﻋﻦ ﺃﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﺫﻛﺮ ﺃﺻﻮﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪،‬ﺣﻴﺚ ﺟﻌـﻞ ﺍﳌﺮﺳـﻞ ﻭﺍﳊـﺪﻳﺚ‬
‫ﺍﻟﻀﻌﻴﻒ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺮﺍﺑﻊ‪،‬ﻭﻗﺪ‪‬ﻣﻪ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﳌﺮﺳﻞ ﻋﻨﺪ ﺍﶈﺪ‪‬ﺛﲔ‬
‫ﺐ ﺇﱃ ﺍﻟﻨﱯ  ‪،‬ﻭﻛﺎﻥ ﺿـﻌﻴﻔﹰﺎ‬
‫ﺴ ‪‬‬
‫ﻳﺪﺧﻞ ﰲ ﺍﻟﻀﻌﻴﻒ‪،‬ﻟﻜﻨﻪ ﻳﻘﺪ‪‬ﻣﻪ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪،‬ﻷﻥ ﻣﺎ ﻧ ِ‬
‫ﺃﻭﱃ ﻣﻦ ﺍﻟﺮﺃﻱ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺗﻘﺮﻳﺮ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻧﻔﺴﻪ ﺑﻮﺟﻮﺩ ﺍﻟﻀﻌﻴﻒ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻭﻛﺬﺍ ﻗﺎﻝ ﻏﲑﻩ ﻣـﻦ‬
‫ﺝ ﺍﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺸ‪‬ﻴ ‪‬ﺦ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟﻔﹶـ ‪‬ﺮ ِ‬
‫ﻆ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠﹶﺎﺀِ ﺍﳍﻤﺪﺍﱐ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻉ ﺍﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬‫ﺍﻟﻌﻠﻤﺎﺀ‪،‬ﺣﻴﺚ ﻗﺎﻝ ‪ " :٢٨٣‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬‬
‫ﻉ ؟ ﹶﻓﹶﺄ‪‬ﻧ ﹶﻜ ‪‬ﺮ ﺍﹾﻟﺤ‪‬ﺎِﻓﻆﹸ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠﹶﺎ ِﺀ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻓِـﻲ‬ ‫ﺚ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬‬ ‫ﺴ‪‬ﻨ ِﺪ ‪‬ﺣﺪِﻳ ﹲ‬‫ﻱ‪ :‬ﻫ ﹾﻞ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠ ‪‬ﻮ ِﺯ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺚ ﹶﻗ ‪‬ﺪ ‪‬ﻋﻠِـ ‪‬ﻢ ﹶﺃ‪‬ﻧﻬ‪‬ـﺎ‬
‫ﺝ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ﱠﻥ ﻓِﻴ ِﻪ ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹶ‬‫ﻚ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﺖ ﹶﺫِﻟ ‪‬‬
‫ﻉ ‪‬ﻭﹶﺃﹾﺛ‪‬ﺒ ‪‬‬
‫ﺚ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬‬ ‫ﺴ‪‬ﻨ ِﺪ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺍﻟﹾ ‪‬ﻤ ‪‬‬
‫ﺝ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ﻗﹶـﺎ ‪‬ﻡ‬ ‫ﺡ ﹶﺃﺑِﻲ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬ ‫ﺻﻄِﻠﹶﺎ ِ‬‫ﻉ ﻓِﻲ ﺍ ‪‬‬ ‫ﺑ‪‬ﺎ ِﻃﹶﻠ ﹲﺔ؛ ‪‬ﻭﻟﹶﺎ ‪‬ﻣﻨ‪‬ﺎﻓﹶﺎ ﹶﺓ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ ‪ .‬ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺿ‪‬ﻮ ‪‬‬
‫ﻂ ﻓِﻴ ِﻪ‪ ،‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ‪‬ﺭﻭ‪‬ﻯ‬ ‫ﺏ ‪‬ﺑ ﹾﻞ ﹶﻏِﻠ ﹶ‬ ‫ﺙ ِﺑ ِﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ِﺪ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺑ‪‬ﺎ ِﻃ ﹲﻞ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻉ ‪‬ﻭﹶﻗ ‪‬ﺪ ﻧ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ ‪‬ﻪ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ‬‫ﺚ ﹶﻛِﺜ ‪‬ﲑ ﹰﺓ ﻣِﻦ ﻫ‪‬ﺬﹶﺍ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِ‬ ‫ﺕ ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹶ‬ ‫ﻓِﻲ ِﻛﺘ‪‬ﺎِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺿ‪‬ﻮﻋ‪‬ﺎ ِ‬
‫ﺾ‬
‫ﺕ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺲ ِﻣﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺑ‪‬ﺎ ِﻃ ﹲﻞ‪،‬ﺑ ﹾﻞ ‪‬ﺑ‪‬ﻴﻨ‪‬ﻮﺍ ﹸﺛﺒ‪‬ﻮ ‪‬‬
‫ﻓِﻲ ﹶﻛِﺜ ٍﲑ ِﻣﻤ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻩ‪ ،‬ﻭﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻕ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪.‬‬
‫ﺕ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺑ‪‬ﺎ ِﻃ ﹲﻞ ﺑِﺎ‪‬ﺗﻔﹶﺎ ِ‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻩ ﻓِﻲ ﺍﹾﻟﻤ‪ ‬ﻮﺿ‪‬ﻮﻋ‪‬ﺎ ِ‬ ‫ﻚ ﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟﻐ‪‬ﺎِﻟ ‪‬‬
‫ﺫﹶِﻟ ‪‬‬
‫ﻉ ﺍﱠﻟﺬِﻱ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤ ‪‬ﺪ‬
‫ﺼﻨ‪‬ﻮ ‪‬‬
‫ﺨ‪‬ﺘﹶﻠ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻉ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻆ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠﹶﺎ ِﺀ ‪‬ﻭﹶﺃ ‪‬ﻣﺜﹶﺎﹸﻟ ‪‬ﻪ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻮﺿ‪‬ﻮ ِ‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬
‫ﻒ‪ ".‬ﺍﻫـ‬ ‫ﺴﹶﻠ ِ‬ ‫ﺏ ﻛﹶﺎ ﹶﻥ ﹶﻗﻠِﻴﻠﹰﺎ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬ ‫ﺻ‪‬ﺎ ِﺣ‪‬ﺒ ‪‬ﻪ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺖ‪ :‬ﻭﻗﺪ ﺃﻧﻜﺮ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﺍﻟﺬﻳﻦ ﺭﺩﻭﺍ ﻋﻠﻴﻪ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﺍﳌﻮﺿﻮﻉ‬
‫ﻗﻠ ‪‬‬
‫ﰲ ﺍﳌﺴﻨﺪ‪،‬ﻭﺷ‪‬ﻨﻊ ﻋﻠﻴﻬﻢ ﺃﺷ ‪‬ﺪ ﺍﻟﺘﺸﻨﻴﻊ‪،‬ﻭﺍ‪‬ﻤﻬﻢ ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﺍﻻ‪‬ﺎﻣﺎﺕ‪،‬ﻭﺫﻟﻚ ﰲ ﻛﺘﺎﺑـﻪ‬
‫ﺻﻴﺪ ﺍﳋﺎﻃﺮ‪،‬ﺣﻴﺚ ﻗﺎﻝ‪ " :‬ﺟﺮﻯ ﺑﻴﲏ ﻭﺑﲔ ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻛﻼﻡ ﰲ ﻗﻮﻝ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ‪ :‬ﺻﺢ ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ‪،‬ﺳﺒﻊ ﻣﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ‪.‬‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﳕﺎ ﻳﻌﲏ ﺑﻪ ﺍﻟﻄﺮﻕ‪،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺑﻞ ﺍﳌﺘﻮﻥ‪،‬ﻓﻘﻠﺖ‪ :‬ﻫﺬﺍ ﺑﻌﻴﺪ ﺍﻟﺘﺼﻮﺭ‪.‬‬
‫ﰒ ﺭﺃﻳﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﻛﻼﻣﹰﺎ ﻳﻨﺼﺮ ﻣﺎ ﻗﺎﻝ ﺫﻟﻚ ﺍﻟﺸﺨﺺ‪،‬ﻭﻫﻮ ﺃﻧـﻪ ﻗـﺎﻝ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﳌﺪﺧﻞ ﺇﱃ ﻛﺘﺎﺏ ﺍﻹﻛﻠﻴﻞ‪ :‬ﻛﻴﻒ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ  ﻻ‬

‫‪ - ٢٨٣‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٢٤٨‬‬

‫‪١١٥‬‬
‫ﻳﺒﻠﻎ ﻋﺸﺮﺓ ﺁﻻﻑ ﺣﺪﻳﺚ‪،‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺃﺭﺑﻌـﺔ ﺁﻻﻑ ﺭﺟـﻞ ﻭﺍﻣـﺮﺃﺓ‬
‫ﺻﺤﺒﻮﻩ ﻧﻴﻔﹰﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﲟﻜﺔ ﰒ ﺑﺎﳌﺪﻳﻨﺔ ﺣﻔﻈﻮﺍ ﺃﻗﻮﺍﻟـﻪ ﻭﺃﻓﻌﺎﻟﻪ‪،‬ﻭﻧﻮﻣـﻪ ﻭﻳﻘﻈﺘـﻪ‬
‫ﻭﺣﺮﻛﺎﺗﻪ ﻭﻏﲑ ﺫﻟﻚ ﺳﻮﻯ ﻣﺎ ﺣﻔﻈﻮﺍ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻭﺍﺣﺘﺞ ﺑﻘﻮﻝ ﺃﲪﺪ‪ :‬ﺻ ‪‬ﺢ ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﺳﺒﻊ ﻣﺎﺋـﺔ ﺃﻟـﻒ ﺣـﺪﻳﺚ‬
‫ﻭﻛﺴﺮ‪،‬ﻭﺃﻥ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻛﺎﻥ ﳝﻠﻲ ﺳﺒﻌﲔ ﺃﻟﻒ ﺣﺪﻳﺚ ﺣﻔﻈﹰﺎ‪،‬ﻭﺃﻥ ﺃﺑﺎ ﺍﻟﻌﺒـﺎﺱ‬
‫ﺑﻦ ﻋﻘﺪﺓ ﻗﺎﻝ‪ :‬ﺃﺣﻔﻆ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﺛﻼﺙ ﻣﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻘﺪﺓ‪ :‬ﻭﻇﻬﺮ ﻻﺑﻦ ﻛﺮﻳﺐ ﺑﺎﻟﻜﻮﻓﺔ ﺛﻼﲦﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﺸﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺍﳌﺘﻮﻥ‪ .‬ﻭﻗﺪ ﻋﺠﺒﺖ ﻛﻴﻒ ﺧﻔﻲ ﻫﺬﺍ ﻋﻠﻰ ﺍﳊـﺎﻛﻢ‬
‫ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﺃﲨﻊ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﻈﺎﻫﺮﺓ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬ﻭﻗﺪ ﻃﺎﻑ ﺍﻟﺪﻧﻴﺎ ﻣﺮﺗﲔ ﺣﱴ‬
‫ﺣﺼﻠﻪ ﻭﻫﻮ ﺃﺭﺑﻌﻮﻥ ﺃﻟﻒ ﺣﺪﻳﺚ‪،٢٨٤‬ﻣﻨﻬﺎ ﻋﺸﺮﺓ ﺁﻻﻑ ﻣﻜﺮﺭﺓ‪.‬‬
‫ﻗﺎﻝ ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﲨﻌﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﻧﺎ ﻭﺻـﺎﱀ ﻭﻋﺒـﺪ ﺍﷲ‪،‬ﻭﻗـﺮﺃ ﻋﻠﻴﻨـﺎ‬
‫ﺍﳌﺴﻨﺪ‪،‬ﻭﻗﺎﻝ ﻟﻨﺎ‪ :‬ﻫﺬﺍ ﻛﺘﺎﺏ ﲨﻌﺘﻪ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻊ ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﲬﺴﲔ ﺃﻟﻔﹰﺎ‪.‬‬
‫ﻓﻤﺎ ﺍﺧﺘﻠﻒ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ  ﻓﺎﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ‪،‬ﻓﺈﻥ ﻭﺟـﺪﲤﻮﻩ ﻭﺇﻻ‬
‫ﻓﻠﻴﺲ ﲝﺠﺔ‪.‬‬
‫ﺃﻓﺘﺮﻯ ﳜﻔﻰ ﻋﻠﻰ ﻣﺘﻴﻘﻆ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻜﻮﻧﻪ ﲨﻌﻪ ﻣﻦ ﺳﺒﻌﻤﺎﺋﺔ ﺃﻟﻒ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﻄـﺮﻕ‪ .‬ﻷﻥ‬
‫ﺍﻟﺴﺒﻊ ﻣﺎﺋﺔ ﺍﻷﻟﻒ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﻛﻼﻡ ﺭﺳﻮﻝ ﺍﷲ  ﻓﻜﻴﻒ ﺃﳘﻠﻬﺎ ؟‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻘﺪ ﺃﺧﺮﺝ ﰲ ﻣﺴﻨﺪﻩ ﺃﺷﻴﺎﺀ ﺿﻌﻴﻔﺔ‪ .‬ﰒ ﺃﻋﻮﺫ ﺑﺎﷲ ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﻊ ﻣﺎﺋﺔ ﺃﻟﻒ ﻣﺎ‬
‫ﲢﻘﻖ ﻣﻨﻬﺎ ﺳﻮﻯ ﺛﻼﺛﲔ ﺃﻟﻔﹰﺎ‪.‬‬
‫ﻭﻛﻴﻒ ﺿﺎﻋﺖ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ؟ ﻭﱂ ﺃﳘﻠﺖ ﻭﻗﺪ ﻭﺻﻠﺖ ﻛﻠﻬﺎ ﺇﱃ ﺯﻣﻦ ﺃﲪﺪ ﻓﺎﻧﺘﻘﻰ ﻣﻨـﻬﺎ‬
‫ﻭﺭﻣﻰ ﺍﻟﺒﺎﻗﻲ ؟‪.‬‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻗﺪ ﻛﺘﺒﻮﺍ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﳌﻮﺿﻮﻉ ﻭﺍﻟﻜﺬﺏ‪.‬‬

‫‪ - ٢٨٤‬ﻗﻠﺖ‪ :‬ﺃﻗﺼﻰ ﺭﻭﺍﻳﺔ ﻣﻄﺒﻮﻋﺔ ﱂ ﻳﺼﻞ ﺍﻟﻌﺪﺩ ﻓﻴﻬﺎ ﻟﺜﻼﺛﲔ ﺃﻟﻔﹰﺎ !‬

‫‪١١٦‬‬
 ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﲨﻌﺖ ﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ﻣﻦ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ‪.‬‬
‫ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺭﻭﻭﻫﺎ ﻣﺎﺗﻮﺍ ﻭﱂ ﳛﺪﺛﻮﺍ ‪‬ﺎ ﺍﻟﺘﺎﺑﻌﲔ‪.‬‬
‫ﻓﺈﻥ ﺍﻷﻣﺮ ﻗﺪ ﻭﺻﻞ ﺇﱃ ﺃﲪﺪ ﻓﺄﺣﺼﻰ ﺳﺒﻊ ﻣﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ‪،‬ﻭﻣﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻟﻴـﺬﻫﺐ‬
‫ﻼ‪.‬‬
‫ﻫﻜﺬﺍ ﻋﺎﺟ ﹰ‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻮ ﲨﻊ ﺍﻟﺼﺤﻴﺢ ﻭﺍﶈﺎﻝ ﺍﳌﻮﺿﻮﻉ ﻭﻛﻞ ﻣﻨﻘﻮﻝ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﻣﺎ ﺑﻠـﻎ‬
‫ﲬﺴﲔ ﺃﻟﻔﹰﺎ‪.‬‬
‫ﻓﺄﻳﻦ ﺍﻟﺒﺎﻗﻲ ؟‪.‬‬
‫ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻼﻡ ﺍﻟﺘﺎﺑﻌﲔ؛ ﻓﺈﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻧﻘﻠﻮﺍ ﻣـﺬﺍﻫﺐ ﺍﻟﻘـﻮﻡ‬
‫ﻭﺩﻭﻧﻮﻫﺎ ﻭﺃﺧﺬﻭﺍ ‪‬ﺎ‪،‬ﻭﻻ ﻭﺟﻪ ﻟﺘﺮﻛﻬﺎ‪،‬ﻓﻔﻬﻢ ﻛﻞ ﺫﻱ ﻟﺐ ﺃﻥ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻄـﺮﻕ‪،‬ﻭﺃﻥ‬
‫ﻣﺎ ﺗﻮﳘﻪ ﺍﳊﺎﻛﻢ ﻓﺎﺳﺪ‪.‬‬
‫ﻭﻟﻮ ﻋﺮﺽ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ‪،‬ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻓﺄﻳﻦ ﺍﻟﺒﺎﻗﻲ ﱂ ﻳﻜﻦ ﻟﻪ ﺟﻮﺍﺏ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﻔﻬﻢ ﻋﺰﻳﺰ‪ .‬ﻭﺍﷲ ﺍﳌﻨﻌﻢ ﺑﺎﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺗﻐﻔﻴﻞ ﻗﻮﻡ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺒﺨﺎﺭﻱ ﱂ ﳜﺮﺝ ﻛﻞ ﻣﺎ ﺻ ‪‬ﺢ ﻋﻨﺪﻩ‪،‬ﻭﺃﻥ ﻣـﺎ ﺃﺧـﺮﺝ‬
‫ﻛﺎﻷﳕﻮﺫﺝ‪،‬ﻭﺇﻻ ﻓﻜﺎﻥ ﻳﻄﻮﻝ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺇﱃ ﳓﻮ ﻫﺬﺍ ﺃﺑﻮ ﺑﻜﺮ ﺍﻹﲰﺎﻋﻴﻠﻲ‪،‬ﻭﺣﻜﻲ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺗﺮﻛـﺖ‬
‫ﻣﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻛﺜﺮ‪.‬‬
‫ﻭﺇﳕﺎ ﻳﻌﲏ ﺍﻟﻄﺮﻕ‪،‬ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﺘﻪ ﺃﻥ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻫﻮ ﺳﻴﺪ ﺍﳊﻔﺎﻅ ﲨـﻊ ﻣـﺎ ﻳﻠـﺰﻡ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺇﺧﺮﺍﺟﻪ ﻓﺒﻠﻎ ﻣﺎ ﱂ ﻳﺬﻛﺮﺍﻩ ﺃﺣﺎﺩﻳﺚ ﻳﺴﲑﺓ‪،‬ﻭﻟﻮ ﻛـﺎﻥ ﻛﻤـﺎ ﻗـﺎﻟﻮﺍ‬
‫ﻷﺧﺮﺝ ﳎﻠﺪﺍﺕ‪،‬ﰒ ﻗﻮﻟﻪ‪ :‬ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺩﻟﻴﻞ ﺻﺮﻳﺢ ﻋﻠﻰ ﻣﺎ ﻗﻠﺘﻪ‪،‬ﻷﻧﻪ ﻣﻦ ﺃﺧـﺮﺝ‬
‫ﺍﻷﳕﻮﺫﺝ ﻻ ﻳﻠﺰﻣﻪ ﺷﻲﺀ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺧﺮﺝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﻛﺘﺎﺑﹰﺎ ﲨﻊ ﻓﻴﻪ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺇﺧﺮﺍﺟـﻪ ﻓـﺬﻛﺮ‬
‫ﺣﺪﻳﺚ ﺍﻟﻄﺎﺋﺮ ﻓﻠﻢ ﻳﻠﺘﻔﺖ ﺍﳊﻔﺎﻅ ﺇﱃ ﻣﺎ ﻗﺎﻝ‪.‬‬
‫‪١١٧‬‬
‫ﻓﻤﺎ ﺃﻗﻞ ﻓﻬﻢ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺷﻐﻠﻬﻢ ﻧﻘﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﺪﻗﻴﻖ ﺍﻟﺬﻱ ﻻ ﻳﻠـﺰﻡ ﰲ ﺻـﺤﺔ‬
‫ﺍﳊﺪﻳﺚ‪،‬ﻭﺇﳕﺎ ﻭﻗﻊ ﻟﻘﻠﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﻬﻢ‪.‬‬
‫ﺇﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺗﺮﻛﺎ ﺃﺣﺎﺩﻳﺚ ﺃﻗﻮﺍﻡ ﺛﻘﺎﺕ ﻷ‪‬ـﻢ ﺧﻮﻟﻔـﻮﺍ ﰲ ﺍﳊـﺪﻳﺚ‪،‬ﻓﻨﻘﺺ‬
‫ﺍﻷﻛﺜﺮﻭﻥ ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﺯﺍﺩﻭﺍ ﻫﻢ‪،‬ﻭﻟﻮ ﻛﺎﻥ ﰒ ﻓﻘﻪ ﻟﻌﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟﺜﻘﺔ ﻣﻘﺒﻮﻟﺔ‪.‬‬
‫ﻭﺗﺮﻛﻮﺍ ﺃﺣﺎﺩﻳﺚ ﺃﻗﻮﺍﻡ ﻷ‪‬ﻢ ﺍﻧﻔﺮﺩﻭﺍ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺷﺨﺺ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻧﻔﺮﺍﺩ ﺍﻟﺜﻘـﺔ ﻻ‬
‫ﻋﻴﺐ ﻓﻴﻪ‪،‬ﻭﺗﺮﻛﻮﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﻐﺮﺍﺋﺐ‪،‬ﻭﻛﻞ ﺫﻟﻚ ﺳﻮﺀ ﻓﻬﻢ‪.‬‬
‫ﻭﳍﺬﺍ ﱂ ﻳﻠﺘﺰﻡ ﺍﻟﻔﻘﻬﺎﺀ ﻫﺬﺍ‪،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟﺜﻘﺔ ﻣﻘﺒﻮﻟﺔ ﻭﻻ ﻳﻘﺒﻞ ﺍﻟﻘﺪﺡ ﺣﱴ ﻳـﺒﲔ‬
‫ﺳﺒﺒﻪ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﱂ ﳜﺎﻟﻂ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺟﻬﺪ ﻣﻊ ﺍﶈﺪﺛﲔ ﺗﺄﺫﻯ ﻭﺳﺎﺀ ﻓﻬﻤﻪ‪ .‬ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻧﻌﻢ‬
‫ﻋﻠﻴﻨﺎ ﺑﺎﳊﺎﻟﺘﲔ"ﺍﻫـ‪.٢٨٥‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ ":‬ﺩﺭﺟﺎﺕ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪،‬ﻛﺎﻥ ﻗﺪ ﺳﺄﻟﲏ ﺑﻌﺾ ﺃﺻـﺤﺎﺏ‬
‫ﺍﳊﺪﻳﺚ‪ :‬ﻫﻞ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻣﺎ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ؟ ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ‪.‬‬
‫ﻓﻌﻈﻢ ﺫﻟﻚ ﻋﻠﻰ ﲨﺎﻋﺔ ﻳﻨﺴﺒﻮﻥ ﺇﱃ ﺍﳌﺬﻫﺐ ﻓﺤﻤﻠﺖ ﺃﻣﺮﻫﻢ ﻋﻠﻰ ﺃ‪‬ﻢ ﻋﻮﺍﻡ‪،‬ﻭﺃﳘﻠـﺖ‬
‫ﻓﻜﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ‪‬ﻢ ﻗﺪ ﻛﺘﺒﻮﺍ ﻓﺘﺎﻭﻯ‪،‬ﻓﻜﺘﺐ ﻓﻴﻬﺎ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ‪،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺪﺍﱐ‬
‫ﻳﻌﻈﻤﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪،‬ﻭﻳﺮﺩﻭﻧﻪ ﻭﻳﻘﺒﺤﻮﻥ ﻗﻮﻝ ﻣﻦ ﻗﺎﻟﻪ‪.‬‬
‫ﻓﺒﻘﻴﺖ ﺩﻫﺸﹰﺎ ﻣﺘﻌﺠﺒﹰﺎ‪،‬ﻭﻗﻠﺖ ﰲ ﻧﻔﺴﻲ‪ :‬ﻭﺍﻋﺠﺒﺎ ﺻﺎﺭ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﻌﻠﻢ ﻋﺎﻣﺔ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺃ‪‬ﻢ ﲰﻌﻮﺍ ﺍﳊﺪﻳﺚ ﻭﱂ ﻳﺒﺤﺜﻮﺍ ﻋﻦ ﺻﺤﻴﺤﻪ ﻭﺳﻘﻴﻤﻪ‪،‬ﻭﻇﻨﻮﺍ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﻣﺎ‬
‫ﻗﻠﺘﻪ ﻗﺪ ﺗﻌﺮﺽ ﻟﻠﻄﻌﻦ ﻓﻴﻤﺎ ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪.‬‬
‫ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﻭﻯ ﺍﳌﺸﻬﻮﺭ ﻭﺍﳉﻴﺪ ﻭﺍﻟﺮﺩﻱﺀ‪.‬‬

‫‪ - ٢٨٥‬ﺻﻴﺪ ﺍﳋﺎﻃﺮ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٨٢‬‬

‫‪١١٨‬‬
 ‫ﰒ ﻫﻮ ﻗﺪ ﺭﺩ ﻛﺜﲑﹰﺍ ﳑﺎ ﺭﻭﻯ ﻭﱂ ﻳﻘﻞ ﺑﻪ ﻭﱂ ﳚﻌﻠﻪ ﻣﺬﻫﺒﹰﺎ ﻟﻪ‪.‬‬
‫ﺃﻟﻴﺲ ﻫﻮ ﺍﻟﻘﺎﺋﻞ ﰲ ﺣﺪﻳﺚ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻨﺒﻴﺬ ﳎﻬﻮﻝ !‪.‬‬
‫ﻭﻣﻦ ﻧﻈﺮ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻞ ﺍﻟﺬﻱ ﺻﻨﻔﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻼﻝ ﺭﺃﻯ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻛﻠـﻬﺎ ﰲ‬
‫ﺍﳌﺴﻨﺪ‪،‬ﻭﻗﺪ ﻃﻌﻦ ﻓﻴﻬﺎ ﺃﲪﺪ‪.‬‬
‫ﻭﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻳﻌﻠﻰ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻔﺮﺍﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺒﻴﺬ ﻗـﺎﻝ‪ :‬ﺇﳕـﺎ‬
‫ﺭﻭﻯ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻣﺎ ﺍﺷﺘﻬﺮ‪،‬ﻭﱂ ﻳﻘﺼﺪ ﺍﻟﺼﺤﻴﺢ ﻭﻻ ﺍﻟﺴﻘﻴﻢ‪.‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ﻗﻠﺖ ﻷﰊ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺣﺪﻳﺚ ﺭﺑﻌﻲ ﺑﻦ ﺣﺮﺍﺵ ﻋـﻦ‬
‫ﺣﺬﻳﻔﺔ ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺍﻷﺣﺎﺩﻳﺚ ﲞﻼﻓﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻓﻘﺪ ﺫﻛﺮﺗﻪ ﰲ ﺍﳌـﺴﻨﺪ‪ .‬ﻗـﺎﻝ ﻗـﺼﺪﺕ ﰲ ﺍﳌـﺴﻨﺪ‬
‫ﺍﳌﺸﻬﻮﺭ‪،‬ﻓﻠﻮ ﺃﺭﺩﺕ ﺃﻥ ﺃﻗﺼﺪ ﻣﺎ ﺻﺢ ﻋﻨﺪﻱ ﱂ ﺃﺭﺩ ﳍﺬﺍ ﺍﳌﺴﻨﺪ ﺇﻻ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟـﺸﻲﺀ‬
‫ﺍﻟﻴﺴﲑ‪.‬‬
‫ﻭﻟﻜﻨﻚ ﻳﺎ ﺑﲏ ﺗﻌﺮﻑ ﻃﺮﻳﻘﱵ ﰲ ﺍﳊﺪﻳﺚ‪،‬ﻟﺴﺖ ﺃﺧﺎﻟﻒ ﻣﺎ ﺿﻌﻒ ﻣﻦ ﺍﳊـﺪﻳﺚ ﺇﺫﺍ ﱂ‬
‫ﻳﻜﻦ ﰲ ﺍﻟﺒﺎﺏ ﺷﻲﺀ ﻳﺪﻓﻌﻪ‪.‬‬
‫ﻼ ﻟﻠﺼﺤﺔ‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ‪ -‬ﻭﻗﺪ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ‪ -‬ﻛﻴﻒ ﻃﺮﻳﻘﻪ ﰲ ﺍﳌﺴﻨﺪ ﻓﻤﻦ ﺟﻌﻠﻪ ﺃﺻ ﹰ‬
‫ﻓﻘﺪ ﺧﺎﻟﻔﻪ ﻭﺗﺮﻙ ﻣﻘﺼﺪﻩ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻗﺪ ﻏﻤﲏ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺘﻘﺼﲑﻫﻢ ﰲ ﺍﻟﻌﻠﻢ ﺻﺎﺭﻭﺍ ﻛﺎﻟﻌﺎﻣﺔ‪،‬ﻭﺇﺫﺍ ﻣـﺮ‬
‫‪‬ﻢ ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ ﻗﺎﻟﻮﺍ ﻗﺪ ﺭﻭﻱ‪.‬‬
‫‪٢٨٦‬‬
‫ﻭﺍﻟﺒﻜﺎﺀ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺧﺴﺎﺳﺔ ﺍﳍﻤﻢ‪،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪".‬‬
‫ﺑﻞ ﳒﺪ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪ ﻃﻌﻦ ﺑﺄﺣﺎﺩﻳﺚ ﺟﺎﺀﺕ ﰲ ﻣﺴﻨﺪ ﺃﲪـﺪ ﳌﺨﺎﻟﻔﺘـﻬﺎ ﻟﻮﺟﻬـﺔ‬
‫ﺝ ﻣِﻦ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ ِﺇﻟﹶﻰ‬
‫ﻯ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » :- -‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫ﻧﻈﺮﻩ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﻯ ‪‬ﻫﺬﹶﺍ ﹶﻓِﺈﻧ‪‬ﻰ‬
‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬ﻤﺸ‪‬ﺎ ‪‬‬
‫ﻚ ِﺑ ‪‬‬
‫ﻚ ‪‬ﻭﺃﹶ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﲔ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬
‫ﻚ ِﺑ ‪‬‬
‫ﻼ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺼﹶ‬‫ﺍﻟ ‪‬‬

‫‪ - ٢٨٦‬ﺻﻴﺪ ﺍﳋﺎﻃﺮ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ١٠٠‬‬

‫‪١١٩‬‬
‫ﻚ‬
‫ﻚ ﻭ‪‬ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎِﺗ ‪‬‬
‫ﺨ ِﻄ ‪‬‬
‫ﺝ ﹶﺃ ‪‬ﺷﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ‪‬ﺑ ﹶﻄﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ِﺭﻳ‪‬ﺎ ًﺀ ‪‬ﻭ ﹶﻻ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ﹰﺔ ‪‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﺖ‪ ‬ﺍ‪‬ﺗﻘﹶﺎ َﺀ ‪‬ﺳ ‪‬‬
‫ﹶﻟ ‪‬ﻢ ﺃﹶ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺖ ‪ -‬ﹶﺃ ﹾﻗﺒ‪‬ـ ﹶﻞ‬
‫ﺏ ِﺇ ﱠﻻ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﹶﻓﹶﺄ ‪‬ﺳﹶﺄﹸﻟﻚ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﺗﻌِﻴ ﹶﺬﻧِﻰ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻭﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻰ ﹸﺫﻧ‪‬ﻮﺑِﻰ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍﻟ ﱡﺬﻧ‪‬ﻮ ‪‬‬
‫ﻚ «‪.٢٨٧.‬‬ ‫ﻒ ‪‬ﻣﹶﻠ ٍ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻬ ِﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﻌ‪‬ﻮ ﹶﻥ ﹶﺃﹾﻟ ‪‬‬
‫ﻒ ﹶﻓِﺈ ﹾﻥ ﻛﹶـﺎ ﹶﻥ‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫ﺚ ﻓِﻲ ﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻋﻄِ‪‬ﻴ ﹸﺔ ﺍﻟﻌﻮﰲ ‪‬ﻭﻓِﻴ ِﻪ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬
‫ﻗﺎﻝ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ":‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺏ ِﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ِﻦ‪:‬‬
‫ﻣِﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻣِﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﲔ ﻓِﻲ ﻃﹶﺎ ‪‬ﻋﺘِـ ِﻪ‬ ‫ﺤ ‪‬ﻖ ﺍﹾﻟﻤ‪‬ﺎ ِﺷ ‪‬‬ ‫ﲔ ‪‬ﻭِﺑ ‪‬‬
‫ﺴﺎِﺋِﻠ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﻟ ‪‬‬ ‫ﺴﺆ‪‬ﺍ ﹶﻝ ِﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ‪‬‬‫‪ ) -‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ( ِﻟﹶﺄ ﱠﻥ ﻓِﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺲ‬
‫ﲔ ﹶﺃ ﹾﻥ ‪‬ﻳﺜِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﻖ‪ ‬ﹶﺃ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬‫ﲔ ﹶﺃ ﹾﻥ ‪‬ﻳﺠِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟﻤ‪‬ﺎ ِﺷ ‪‬‬
‫‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬
‫ﺐ ‪‬ﺭ‪‬ﺑﻜﹸـ ‪‬ﻢ‬‫ﺐ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺨ‪‬ﺎِﻟ ِﻖ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪ .‬ﻭﻣِﻨ ‪‬ﻪ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻰ‪ .. } :‬ﹶﻛﺘ‪‬ـ ‪‬‬ ‫ﻕ ﹶﺃﻥﹾ ﻳ‪‬ﻮ ِﺟ ‪‬‬ ‫ﺨﻠﹸﻮ ِ‬‫ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺏ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ‪‬ﻭﹶﺃﺻ‪‬ـﹶﻠ ‪‬ﺢ ﹶﻓﹶﺄﻧ‪‬ـ ‪‬ﻪ‬
‫ﺠﻬ‪‬ﺎﹶﻟ ٍﺔ ﹸﺛ ‪‬ﻢ ﺗ‪‬ﺎ ‪‬‬
‫ﺴ ِﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹶﺔ ﹶﺃ‪‬ﻧﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶﻞ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﺳ‪‬ﻮﺀًﺍ ِﺑ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺼ ‪‬ﺮ‬‫ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ{ )‪ ( ٥٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪،‬ﻭﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ } :‬ﻭﻛﹶـﺎ ﹶﻥ ‪‬ﺣﻘ‪‬ـﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ـﺎ ﻧ‪‬ـ ‪‬‬
‫ﺚ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ﻗﹶـﺎ ﹶﻝ‪ »:‬ﻫ‪‬ـ ﹾﻞ‬ ‫ﺼﺤِﻴ ِﺢ ﻓِﻲ ‪‬ﺣﺪِﻳ ِ‬ ‫ﲔ{ )‪ ( ٤٧‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ ....،‬ﻭﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪ .‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﺣ ‪‬ﻖ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ‬ ‫‪‬ﺗ ‪‬ﺪﺭِﻯ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﻖ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ « ‪ .‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ « ‪ .‬ﹸﺛ ‪‬ﻢ ﺳ‪‬ﺎ ‪‬ﺭ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ »:‬ﻳ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ﹸﺫ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﺟﺒ‪‬ـ ٍﻞ « ‪.‬‬ ‫ﺃﹶ ﹾﻥ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻩ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻚ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ »:‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﺪﺭِﻯ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ‬ ‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ‪‬ﻳ ‪‬‬ ‫ﺖ ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪ .‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﺣ ‪‬ﻖ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ «‪ ..٢٨٨‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ‬‫« ‪ .‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﻁ‬
‫ﺼﺮ‪‬ﺍ ِ‬
‫ﺝ ﺇﻟﹶﻰ ﺍﹾﻟِﺈﻋ‪‬ﺎ‪‬ﻧ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﻭ‪‬ﺍﹾﻟ ِﻬﺪ‪‬ﺍ‪‬ﻳ ِﺔ ﺇﻟﹶﻰ ﺍﻟـ ‪‬‬ ‫ﺤﺘ‪‬ﺎ ‪‬‬‫ﺝ ﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﻭﻟﹰﺎ؛ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺤﺘ‪‬ﺎ ‪‬‬‫ﺐ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫ﻚ‬
‫ﻚ ِﻣﻤ‪‬ﺎ ‪‬ﻳﻄﹸﻮ ﹸﻝ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ‪‬ﻡ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻖ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺼ ﹸﻞ ﺇﻟﹶﻰ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﺇﻟﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﻚ ‪‬ﻳ ِ‬ ‫ﺴ‪‬ﺘﻘِﻴ ِﻢ؛ ‪‬ﻭِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺐ ِﻟﺤ‪‬ـﺼ‪‬ﻮ ِﻝ ‪‬ﻣﻘﹾـﺼ‪‬ﻮ ِﺩ‬ ‫) ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺍﻟﺜﱠﺎﻧِﻲ ( ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ﹶﻟ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﹶﻟ ‪‬ﻪ ‪‬ﺳ‪‬ﺒ ‪‬‬
‫ﲔ ﻣِﻦ ﹸﺃ ‪‬ﻣِﺘ ِﻪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ‬
‫ﺤ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻛﹶﺎﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ِﺑ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﲔ ‪‬ﻋﹶﻠﻴ‪‬ـﻚ"‬ ‫ﺤ ‪‬ﻖ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬ ‫ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِﺢ ﺇﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺇ ﹾﻗﺴ‪‬ﺎﻣ‪‬ﺎ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ِﺑ ِﻪ‪،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ" ِﺑ ‪‬‬
‫ﺐ ِﺑﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﻌﹶﻠ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ‬ ‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺇﻟﱠﺎ ِﺑ ِﻪ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺳ‪‬ﺒ ‪‬‬ ‫ﺇﻗﹾﺴ‪‬ﺎﻣ‪‬ﺎ ﹶﻓﻠﹶﺎ ‪‬ﻳ ﹾﻘ ‪‬‬

‫‪ - ٢٨٧‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ )‪ ( ٨٢٧‬ﻭﻓﻴﻪ ﺿﻌﻒ ﻭﻗﺪ ﻣﺮ = ﺍﻷﺷﺮ ‪ :‬ﺍﻟﻄﻐﻴﺎﻥ ﺑﺎﻟﻨﻌﻤﺔ =ﺍﻟﺒﻄﺮ ‪ :‬ﺍﻟﺘﻜﱪ ﻋﻠﻰ ﺍﳊﻖ‬
‫ﻓﻼ ﻳﻘﺒﻠﻪ‬
‫‪ - ٢٨٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ)‪ ( ٥٩٦٧‬ﻭﻣﺴﻠﻢ )‪( ١٥٢‬‬

‫‪١٢٠‬‬
‫ﻚ ‪‬ﺩﻋ‪‬ﺎ ٌﺀ ﻟﹶـ ‪‬ﻪ‬
‫ﺲ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻣِﻦ ﹶﺫِﻟ ‪‬‬
‫ﻀ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ‪‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩ‪‬ﺗ ‪‬ﻪ ‪ .‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﹸﻛﱡﻠ ‪‬ﻪ ‪‬ﻳﺸ‪ِ‬ﺒ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻕ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﺩﻋ‪‬ﺎ ٍﺀ ﻣِﻨ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻋ ‪‬ﻤ ٍﻞ ﺻ‪‬ﺎِﻟ ٍﺢ ِﻣﻨ‪‬ﺎ ‪.‬‬
‫ﺨﻠﹸﻮ ِ‬
‫ِﺑ ‪‬ﻤ ‪‬‬
‫ﲔ؛ ‪‬ﻭﻟﹶﺎ ﻳﻘـﻮﻝ‪:‬‬ ‫ﺤ ‪‬‬ ‫ﺤ ‪‬ﻖ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﺤ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬‬
‫‪‬ﻭِﺇﺫﹶﺍ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟﺴ‪‬ﺎِﺋ ﹸﻞ‪ :‬ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ‬ ‫ﻒ ِﺑ ِﻪ ‪‬ﻭﻟﹶـﺎ ‪‬ﻳﻘﹾـ ِ‬ ‫ﺤِﻠ ‪‬‬ ‫ﺠ ‪‬ﺰ ﹶﻟ ‪‬ﻪ ﹶﺃﻥﹾ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪ -‬ﹶﻓِﺈﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﺴﻤ‪‬ﺖ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ِﺑ ‪‬‬ ‫ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ﹶﺃ ﹾﻗ ‪‬‬
‫ﺲ‬
‫ﺐ ِﺑ ِﻪ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺴ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺨ‪‬ﺎِﻟ ِﻖ ِﺑ ِﻪ ؟ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ ‪‬ﻳ ﹾﻘ ِ‬ ‫ﻒ ‪‬ﻳ ﹾﻘ ِ‬ ‫ﻕ ِﺑ ِﻪ ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺨﻠﹸﻮ ٍ‬ ‫‪‬ﻣ ‪‬‬
‫ﺐ ﻣِﻨـ ‪‬ﻪ‬ ‫ﺤﺼِﻴ ﹶﻞ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮ ِﺩ ِﻩ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻟﹶﺎ ‪‬ﺑ ‪‬ﺪ ﻣِﻦ ﺳ‪‬ـ‪‬ﺒ ٍ‬ ‫ﺐ ‪‬ﺗ ‪‬‬ ‫ﺐ ﻳ‪‬ﻮ ِﺟ ‪‬‬ ‫ﺕ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬ﺳ‪‬ﺒ ‪‬‬
‫ﺠ ‪‬ﺮ ِﺩ ﹶﺫﻭ‪‬ﺍ ِ‬ ‫ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﺱ ‪‬ﺗ ‪‬ﻌ ‪‬ﻮﺩ‪‬ﻭﺍ ﹶﻛﻤ‪‬ـﺎ‬ ‫ﻛﹶﺎﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ﺑِﺎﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﹶﺃ ‪‬ﻭ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ‪ .‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻛِﺜﲑ‪‬ﺍ ﻣِﻦ ﺍﻟ‪‬ﻨﺎ ِ‬
‫ﺸ‪‬ﻴ‪‬ﺒ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ‬
‫ﻒ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﻳﻘﻮﻝ‪ :‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ‪ :‬ﻭ ‪‬ﺣﻘﱡﻚ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬ ‫ﺤِﻠ ‪‬‬ ‫‪‬ﺗ ‪‬ﻌ ‪‬ﻮﺩ‪‬ﻭﺍ ﺍﹾﻟ ‪‬‬
‫ﺤﺒ‪‬ﺘِﻲ ﻟﹶـ ‪‬ﻪ‬
‫ﻱ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺤﻖ‪ ‬ﹸﻓﻠﹶﺎ ٍﻥ ﹶﺃ ‪‬ﻭ ِﺑﺠ‪‬ﺎ ِﻫ ِﻪ‪ :‬ﹶﺃ ‪‬‬
‫‪ .‬ﻭِﺇﺫﹶﺍ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟﻘﹶﺎِﺋ ﹸﻞ‪ :‬ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑ ‪‬‬
‫ﺢ‪،‬ﹶﻟ ِﻜ ‪‬ﻦ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺲ‬ ‫ﺻﺤِﻴ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬‬
‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﻣِﻦ ﹶﺃ ‪‬ﻋ ﹶﻈ ِﻢ ﺍﹾﻟ ‪‬ﻮﺳ‪‬ﺎِﺋ ِﻞ ‪ .‬ﻗِﻴ ﹶﻞ‪ :‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﻭ‬
‫‪‬ﻫﺬﹶﺍ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ﻋ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ﺑِﻚ ‪‬ﻭِﺑ ‪‬ﺮﺳ‪‬ﻮﻟِﻚ ‪‬ﻭ‪‬ﻧﺤ‪‬ـ ِﻮ ﹶﺫﻟِـ ‪‬‬
‫‪٢٨٩‬‬
‫ﻚ‪ ....‬ﺍﻫـ‬‫ﺴ ‪‬ﻦ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻚ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬
‫ﺤ‪‬ﺒﺘِﻲ ﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ِﺑ ‪‬ﺮﺳ‪‬ﻮﻟِﻚ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻓﺒﺎﻥ ﺗﻀﻌﻴﻔﻪ ﻟﻠﺤﺪﻳﺚ‪،‬ﻭﺣﻜﻤﻪ ﻋﻠﻴﻪ‪،‬ﻣﻊ ﺃﻧﻪ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ‪،‬ﻭﻧﺴﺒﻪ ﻫﻮ ﻟﻠﻤﺴﻨﺪ ﻓﻜﻴﻒ‬
‫ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺣﺴﻦ ﻋﻨﺪﻩ‪،‬ﻭﻗﺪ ﺣﻜﻢ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﺭﺍﻭﻳﻪ ﺑﺎﻟﻀﻌﻒ ﺑﺎﻹﲨﺎﻉ‪،‬ﻭﺃﻧﻪ ﻻ ﺗﻘـﻮﻡ‬
‫ﺑﻪ ﺣﺠﺔ ؟ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫‪ - ٢٨٩‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٢٨٧‬ﻭﺍﻧﻈﺮ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٣٤٠‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘـﺎﻭﻯ‪-‬‬

‫)ﺝ ‪ / ١‬ﺹ ‪( ٣٦٩‬‬
‫ﺖ‪:‬ﻓﻠﻴﺤﻤ ﹾﻞ ﺗﺼﺮﻓﻬﻢ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺍﻟﺼﺤﻴﺢ‪،‬ﻭﺇﻥ ﺃﺧﻄﺌﻮﺍ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‪،‬ﻓﻠﺘﺼﺤﺢ ﳍﻢ‪،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﻭﺭﺩ ﻣﺎ ﻫﻮ ﺃﻋﻈـﻢ‬ ‫ﻗﻠ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":‬ﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻓ ‪‬ﺮﺣ‪‬ﺎ ِﺑ‪‬ﺘ ‪‬ﻮ‪‬ﺑ ِﺔ ‪‬ﻋﺒ‪‬ـ ِﺪ ِﻩ‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﻣﻦ ﺫﻟﻚ‪،‬ﻭﱂ ﻳﺆﺍﺧﺬﻫﻢ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ‪،‬ﻓﻌﻦ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺲ ِﻣ‪‬ﻨﻬ‪‬ـﺎ ﻓﹶـﹶﺄﺗ‪‬ﻰ‬ ‫ﺖ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﻃﻌ‪‬ﺎ ‪‬ﻣﻪ‪ ‬ﻭ ‪‬ﺷﺮ‪‬ﺍ‪‬ﺑ ‪‬ﻪ ﹶﻓﹶﺄِﻳ ‪‬‬ ‫ﻼ ٍﺓ ﻓﹶﺎ‪‬ﻧ ﹶﻔﹶﻠ‪‬ﺘ ‪‬‬
‫ﺽ ﹶﻓ ﹶ‬ ‫ﺏ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺭ‪‬ﺍ ِﺣﹶﻠِﺘ ِﻪ ِﺑﹶﺄ ‪‬ﺭ ِ‬
‫ﲔ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬ ‫ِﺣ ‪‬‬
‫ﺨﻄﹶﺎ ِﻣﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﻣِـ ‪‬ﻦ‬ ‫ﻚ ِﺇﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ِﺑﻬ‪‬ﺎ ﻗﹶﺎِﺋ ‪‬ﻤ ﹰﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻓﺄﹶ ‪‬ﺧ ﹶﺬ ِﺑ ِ‬
‫ﺲ ِﻣ ‪‬ﻦ ﺭ‪‬ﺍ ِﺣﹶﻠِﺘ ِﻪ ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺠ ‪‬ﻊ ﻓِﻰ ِﻇﱢﻠﻬ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﹶﺃِﻳ ‪‬‬ ‫ﺿ ﹶﻄ ‪‬‬ ‫ﺠ ‪‬ﺮ ﹰﺓ ﻓﹶﺎ ‪‬‬ ‫‪‬ﺷ ‪‬‬
‫ﺡ " ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ .. ( ٧١٣٦‬ﻓﻬﺬﺍ ﱂ ﻳﺆﺍﺧﺬﻩ ﺍﷲ‬ ‫ﻚ‪.‬ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ِﻣ ‪‬ﻦ ِﺷ ‪‬ﺪ ِﺓ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬ ‫ﺖ ‪‬ﻋ‪‬ﺒﺪِﻯ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺡ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬‫ِﺷ ‪‬ﺪ ِﺓ ﺍﻟﹾ ﹶﻔ ‪‬ﺮ ِ‬
‫ﺗﻌﺎﱃ ﲟﺎ ﺗﻠﻔﱠﻆ ﺑﻪ ؛ ﻷﻧﻪ ﱂ ﻳﻘﺼﺪﻩ‪،‬ﻓﺎﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺍﺷﺘ ‪‬ﺪ ﻓﺮﺣﻪ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻳﻘﻮﻝ‪،‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺪ ﻏﻀﺒﻪ ﻻ ﻳﺪﺭﻱ ﻣﺎ‬
‫ﻳﻘﻮﻝ‪،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﺷﺘ ‪‬ﺪ ﺣﺰﻧﻪ ﺃﻭ ﻛﺮﺑﻪ ‪،.‬ﻓﻠﻤﺎﺫﺍ ﻳﺆﺍﺧﺬ ﺍﳌﺆﻣﻨﻮﻥ ﺍﳌﻮﺣﺪﻭﻥ ﲟﺎ ﺩﻭﻥ ﺫﻟﻚ ؟ !‪.‬‬

‫‪١٢١‬‬
‫ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺃﺑﺎ ﺩﺍﻭﺩ ﻫﻮ ﺗﻠﻤﻴﺬ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪،‬ﻭﻋﻨﻪ ﺃﺧﺬ ﻣﻨﻬﺠﻪ ﻭﺃﺳﻠﻮﺑﻪ ﻭﺭﺃﻳﻪ‪،‬ﺑﻞ‬
‫ﻛﺎﻥ ﺷﺮﻃﻪ ﻣﻮﺍﻓﻘﹰﺎ ﻟﺸﺮﻁ ﺃﰊ ﺩﺍﻭﺩ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.٢٩٠‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﳌﺴﻮﺩﺓ ‪" :٢٩١‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺃﲪﺪ ﺑﲎ ﻋﻠﻴﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺴﻨﻦ ﳌﻦ ﺗﺄﻣﻠﻪ‪،‬ﻭﻟﻌﻠﻪ ﺃﺧﺬ ﺫﻟﻚ ﻋﻦ ﺃﲪﺪ ﻓﻘﺪ ﺑﲔ ﺃﻥ ﻣﺜﻞ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑـﻦ ﺃﰊ‬ ‫ﻛﺘﺎﺏ ﺍﻟ ‪‬‬
‫ﺭﺍﻭﺩ ﻭﻣﺜﻞ ﺍﻟﺬﻱ ﻓﻴﻪ ﺭﺟﻞ ﱂ ﻳﺴﻢ ﻳﻌﻤﻞ ﺑﻪ ﺇﺫﺍ ﱂ ﳜﺎﻟﻔﻪ ﻣﺎ ﻫﻮ ﺃﺛﺒﺖ ﻣﻨﻪ‪" .‬ﺃﻫـ‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻛﺬﻟﻚ ﺩﺭﺝ ﺃﺋﻤﺔ ﺍﳊﻨﺎﺑﻠﺔ‪،‬ﺣﻴﺚ ﺑﻨﻮﺍ ﺑﻌﺾ ﺍﻷﺣﻜـﺎﻡ ﻋﻠـﻰ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺺ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻧﻔﺴﻪ ﻋﻠﻰ ﺿﻌﻔﻬﺎ‪.‬‬
‫ﺍﻟﻀﻌﻴﻔﺔ‪،‬ﻭﻗﺪ ﻧ ‪‬‬
‫ﺴ ِﻤ‪‬ﻴ ﹸﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ‪.‬‬
‫ﺴﹶﺄﹶﻟ ﹲﺔ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﺍﳌﻐﲏ ‪ ( ١٣٠ ) ":٢٩٢‬ﻣ ‪‬‬
‫ﺙ ﹸﻛﱢﻠﻬ‪‬ـﺎ‬
‫ﺴﻨ‪‬ﻮ‪‬ﻧ ﹲﺔ ﻓِﻲ ﹶﻃﻬ‪‬ﺎ ‪‬ﺭ ِﺓ ﺍﹾﻟﹶﺄﺣ‪‬ـﺪ‪‬ﺍ ِ‬
‫ﺴ ِﻤ‪‬ﻴ ﹶﺔ ‪‬ﻣ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ :‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺐ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭ ِ‬
‫ﻇﹶﺎ ِﻫ ‪‬ﺮ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ِ‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ‪.‬‬‫‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﺴ ِﻤ‪‬ﻴ ﹶﺔ ‪.‬‬
‫ﺱ ِﺑ ِﻪ ‪.‬ﻳ ‪‬ﻌﻨِﻲ ﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺕ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﺕ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺎ ‪‬‬
‫ﺨﻠﱠﺎ ﹸﻝ ﺍﱠﻟﺬِﻱ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘ ‪‬ﺮ ِ‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬‬
‫ﻱ‪.‬‬
‫ﺏ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﻚ ﻭ‪‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ‪‬ﻭﹶﺃﺑِﻲ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ‪،‬ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﺬ ِﺭ ‪‬ﻭﹶﺃ ‪‬‬
‫ﻱ ‪‬ﻭﻣ‪‬ﺎِﻟ ٍ‬
‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﺴ ِﻞ‪،‬ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ِﻢ ‪.‬‬
‫‪‬ﻭ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻭ‪‬ﺍ ِﺟ‪‬ﺒ ﹲﺔ ﻓِﻴﻬ‪‬ﺎ ﹸﻛﱢﻠﻬ‪‬ﺎ؛ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﻱ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ  ﻗﹶـﺎ ﹶﻝ‪ » :‬ﹶﻻ‬ ‫ﻕ ِﻟﻤ‪‬ﺎ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺴ ِﻦ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺤ‪‬‬ ‫ﺐ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍ ‪‬ﺧِﺘﻴ‪‬ﺎ ‪‬ﺭ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﻭ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﻱ‪ ،‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫‪‬ﻭﺿ‪‬ﻮ َﺀ ِﻟ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹸﻛ ِﺮ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ «‪ ..‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ‪،٢٩٣‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ‪.‬‬
‫ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﻱ‪:‬‬
‫ﺏ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻣِـ ِﺬ ‪‬‬
‫ﺚ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﺴ ‪‬ﻦ ‪‬ﺣﺪِﻳ ٍ‬ ‫ﺚ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟِﺈﻣ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‪ :‬ﺣﺪِﻳ ﹸ‬
‫ﺼ ‪‬ﺢ ‪‬ﻭﺿ‪‬ﻮ ُﺀ ‪‬ﻩ ﺑِـﺪ‪‬ﻭ ِﻥ‬ ‫ﺴ ‪‬ﻦ ‪ .‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻧ ﹾﻔ ‪‬ﻲ ﻓِﻲ ‪‬ﻧ ِﻜ ‪‬ﺮ ٍﺓ ‪‬ﻳ ﹾﻘ‪‬ﺘﻀِﻲ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺚ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪‬ﺣﺪِﻳ ﹸ‬
‫ﺴ ِﻤ‪‬ﻴ ِﺔ ‪.‬‬
‫ﺍﻟ‪‬ﺘ ‪‬‬

‫‪ - ٢٩٠‬ﺍﻧﻈﺮ ﺍﻟﻨﻜﺖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ‪ ٤٣٨-٤٣٧/١‬ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪٨٠/١‬‬

‫‪ - ٢٩١‬ﺍﳌﺴﻮﺩﺓ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٢٧٥‬‬
‫‪ - ٢٩٢‬ﺍﳌﻐﲏ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ١٧٤‬ﻭ‪١٤٦-٤٥/١‬‬
‫‪ - ٢٩٣‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ )‪ ( ١٠٢‬ﻭﻻ ﻳﺼﺢ‬

‫‪١٢٢‬‬
‫ﺴ ِﻤ‪‬ﻴ ِﺔ‪،‬ﻛﹶﺎﻟ ﱠﻄﻬ‪‬ﺎ ‪‬ﺭ ِﺓ ﻣِـﻦ ﺍﻟ‪‬ﻨﺠ‪‬ﺎﺳ‪‬ـ ِﺔ‪،‬ﹶﺃ ‪‬ﻭ‬
‫‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ‪‬ﻳ ِﺔ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ‪ :‬ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﻃﻬ‪‬ﺎ ‪‬ﺭﹲﺓ‪،‬ﹶﻓﻠﹶﺎ ‪‬ﺗ ﹾﻔ‪‬ﺘ ِﻘ ‪‬ﺮ ﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺖ‬
‫ﺏ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺻ ﹶﻞ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮ ِ‬
‫ﺕ؛ ‪‬ﻭِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﹶﺄ ‪‬‬
‫ﺴ ِﻤ‪‬ﻴ ﹸﺔ ﹶﻛﺴ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ِﻌﺒ‪‬ﺎﺩ‪‬ﺍ ِ‬
‫ﺐ ﻓِﻴﻬ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺠ ‪‬‬‫ِﻋﺒ‪‬ﺎ ‪‬ﺩﹲﺓ‪،‬ﹶﻓﻠﹶﺎ ‪‬ﺗ ِ‬
‫ﺚ‪ ،‬ﻭﻟﹶﺎ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣﺪِﻳﺜﹰﺎ ﻟﹶـ ‪‬ﻪ‬
‫ﺖ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺲ ‪‬ﻳﹾﺜ‪‬ﺒ ‪‬‬ ‫ﺚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‪ :‬ﹶﻟ‪‬ﻴ ‪‬‬‫ﻉ ﻭ‪‬ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬‫ﺸ ‪‬ﺮ ِ‬
‫ﺑِﺎﻟ ‪‬‬
‫ﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﺟ‪‬ﻴ ‪‬ﺪ ‪.‬‬
‫ﺴ ِﻤ‪‬ﻴ ِﺔ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ﹾﻗﻮ‪‬ﻯ ‪‬ﺷ ‪‬ﻲ ٍﺀ‬‫ﺚ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬ ‫ﻒ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ‪ :‬‬ ‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺤ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﻱ ‪‬ﻣ ‪‬ﻦ‬‫ﺚ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ‪ -‬ﹸﺛ ‪‬ﻢ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﺭ‪‬ﺑ‪‬ﻴﺤ‪‬ﺎ‪،‬ﹶﺃ ‪‬‬
‫ﺚ ﹶﻛِﺜ ِﲑ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ‪‬ﻴ ٍﺢ ‪ -‬ﻳ ‪‬ﻌﻨِﻲ ‪‬ﺣﺪِﻳ ﹶ‬ ‫ﻓِﻴ ِﻪ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺚ ‪‬ﺳﻌِﻴ ِﺪ ﺑ‪‬ـ ِﻦ ‪‬ﺯﻳ‪‬ـ ٍﺪ ‪.‬ﻳ ‪‬ﻌﻨِـﻲ ﹶﺃ‪‬ﻧﻬ‪‬ـ ‪‬ﻢ‬ ‫‪‬ﻫ ‪‬ﻮ ؟ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺑ‪‬ﻮ ‪‬ﻩ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ ‪‬ﻌﻨِﻲ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﺮﻭِﻱ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﻒ ﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ‪.‬‬‫ﺿ ‪‬ﻌ ‪‬‬‫ﺠﻬ‪‬ﻮﻟﹸﻮ ﹶﻥ‪ ،‬ﻭ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺏ ‪‬ﻭ‪‬ﻧ ﹾﻔ ِﻲ ﺍﹾﻟ ﹶﻜﻤ‪‬ـﺎ ِﻝ ِﺑﺪ‪‬ﻭِﻧﻬ‪‬ﺎ‪ ،‬ﹶﻛ ﹶﻘ ‪‬ﻮﻟِـ ِﻪ‪ » :‬ﹶﻻ‬
‫ﺤﺒ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ﹾﺄﻛِﻴ ِﺪ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﻚ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺻ ‪‬ﺢ ﹶﺫِﻟ ‪‬‬‫‪‬ﻭِﺇ ﹾﻥ ‪‬‬
‫ﺠ ِﺪ «‪ ٢٩٤‬ﺃﻫـ‬ ‫ﺴِ‬ ‫ﺠ ِﺪ ِﺇ ﱠﻻ ﻓِﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴِ‬ ‫ﻼ ﹶﺓ ِﻟﺠ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻﹶ‬‫‪‬‬
‫ﻒ ﹶﺃ ‪‬ﻋﻀ‪‬ﺎِﺋ ِﻪ ﺑِﺎﹾﻟﻤِﻨـﺪِﻳ ِﻞ ﻣِـﻦ ‪‬ﺑﻠﹶـ ِﻞ‬
‫ﺱ ِﺑ‪‬ﺘ‪‬ﻨﺸِﻴ ِ‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ ( ١٨٨ ) ":٢٩٥‬ﹶﻓ ‪‬‬
‫ﺼ ﹲﻞ‪ :‬ﻭﻟﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﻒ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ‪.‬‬
‫ﺱ ِﺑﺎﻟ‪‬ﺘ‪‬ﻨﺸِﻴ ِ‬
‫ﺨﻠﱠﺎ ﹸﻝ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﻘﹸﻮ ﹸﻝ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﺴ ِﻞ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﺲ‪ ،‬ﻭ ﹶﻛِﺜ ‪‬ﲑ ﻣِﻦ‬
‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﺤ‪‬‬‫ﻱ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ ‪‬ﺧ ﹸﺬ ﺍﹾﻟﻤِﻨﺪِﻳ ِﻞ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮﺀِ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺭ ِﻭ ‪‬‬
‫ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪.‬‬
‫ﻱ ‪‬ﻭ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﻣِﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌﻠﹾـ ِﻢ؛‬
‫‪‬ﻭ‪‬ﻧ ‪‬ﻬﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺟ‪‬ﺎِﺑ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻛ ِﺮ ‪‬ﻫ ‪‬ﻪ ‪‬ﻋﺒ‪ ‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﻬ ِﺪ ‪‬‬
‫ﺾ ﺍﹾﻟﻤ‪‬ﺎ َﺀ‬
‫ﺴ ﹶﻞ ﹶﻓﹶﺄ‪‬ﺗﻴ‪‬ﺘﻪ ِﺑﺎﹾﻟﻤِﻨﺪِﻳ ِﻞ‪،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ِﺮ ‪‬ﺩﻫ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻳ‪‬ﻨ ﹸﻔ ‪‬‬
‫ﺕ } ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﺍ ﹾﻏ‪‬ﺘ ‪‬‬‫ِﻟﹶﺄ ﱠﻥ ‪‬ﻣ‪‬ﻴﻤ‪‬ﻮ‪‬ﻧ ﹶﺔ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫ِﺑ‪‬ﻴ ِﺪ ِﻩ‪ {.‬ﻣ‪‬ﺘ ﹶﻔ ‪‬ﻖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪.٢٩٦‬‬

‫‪ - ٢٩٤‬ﻣﺮ ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺭﻓﻌﻪ‬

‫ﺴ ﹶﻞ ﹶﻛ ﱠﻔﻴ‪‬ـ ِﻪ‬
‫ﺠﻨ‪‬ﺎ‪‬ﺑ ِﺔ ﹶﻓ ‪‬ﻐ ‪‬‬
‫ﺴﹶﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﻪ‪.‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪٧٥٠‬‬
‫‪ - ٢٩٥‬ﺍﳌﻐﲏ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٢٤٥‬‬
‫ﺖ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﹸﻏ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﺩ‪‬ﻧ‪‬ﻴ ‪‬‬ ‫‪ - ٢٩٦‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺱ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛ‪‬ﺘﻨِﻰ ﺧ‪‬ﺎﹶﻟﺘِﻰ ‪‬ﻣ‪‬ﻴﻤ‪‬ﻮ‪‬ﻧ ﹸﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻼﺛﹰﺎ‪ ...‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ﺑِﺎﹾﻟ ِﻤ‪‬ﻨﺪِﻳ ِﻞ ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﻩ‪.‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ)‪( ٧٤٨‬‬ ‫‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ ﹶﺛ ﹶ‬
‫ﺴ ‪‬ﻪ ‪‬ﻭﺟ‪ ‬ﻌ ﹶﻞ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺑِﺎﹾﻟﻤ‪‬ﺎ ِﺀ ‪‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﻳ ‪‬ﻌﻨِﻰ ‪‬ﻳ‪‬ﻨ ﹸﻔ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﻴﻤ‪‬ﻮ‪‬ﻧ ﹶﺔ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﹸﺃِﺗ ‪‬ﻰ ِﺑ ِﻤ‪‬ﻨﺪِﻳ ٍﻞ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫(‬

‫‪١٢٣‬‬
‫ﺻ ﹶﻞ ﺍﹾﻟِﺈﺑ‪‬ﺎ ‪‬ﺣ ﹸﺔ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻟﹶﺎ ‪‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻜﺮ‪‬ﺍ ‪‬ﻫ ِﺔ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻗ ‪‬ﺪ‬ ‫ﺻ ‪‬ﺢ؛ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﹶﺄ ‪‬‬‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹸﻝ ﹶﺃ ‪‬‬
‫ﺳﻨ‪‬ﺎ ِﺩ ِﻩ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎﺋِـ ‪‬‬
‫ﺸ ﹶﺔ‪:‬‬ ‫ﺡ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﹸﻠ ‪‬ﻪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﻓِﻲ "ﺍﻟﺸ‪‬ﺎﻓِﻲ" ِﺑِﺈ ‪‬‬ ‫‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬‬
‫ﻒ ِﺑﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ‪ ٢٩٧.‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﻋ‪‬ـ ‪‬ﻦ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﺸ ‪‬‬ ‫ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ِﺧ ‪‬ﺮﹶﻗ ﹲﺔ ‪‬ﻳ‪‬ﺘ‪‬ﻨ ‪‬‬
‫ﺚ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﻨ ﹶﻜ ‪‬ﺮ ‪‬ﻣ‪‬ﻨ ﹶﻜ ‪‬ﺮ ‪.‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺴ ﹶﻞ ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗ‪‬ﻴﻨ‪‬ـﺎ ‪‬ﻩ‬
‫ﻼ ﻓﹶﺎ ﹾﻏ‪‬ﺘ ‪‬‬ ‫ﺴﹰ‬ ‫ﺿ ‪‬ﻌﻨ‪‬ﺎ ﹶﻟ ‪‬ﻪ ِﻏ ‪‬‬
‫ﺲ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺗ‪‬ﺎﻧ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﹶﻓ ‪‬ﻮ ‪‬‬ ‫ﻱ ‪‬ﻋ ‪‬ﻦ ﹶﻗ‪‬ﻴ ِ‬ ‫‪‬ﻭ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺤﻤ‪‬ـﺎ ٍﺭ‬ ‫ﺱ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ﹶﻜِﻨ ِﻪ ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ِﺑ ِ‬ ‫ﺤ ﹶﻔ ٍﺔ ‪‬ﻭ ‪‬ﺭ ِﺳ‪‬ﻴ ٍﺔ ﻓﹶﺎ ‪‬ﺷ‪‬ﺘ ‪‬ﻤ ﹶﻞ ِﺑﻬ‪‬ﺎ ﹶﻓ ﹶﻜﹶﺄﻧ‪‬ﻰ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﹶﺃﹶﺛ ِﺮ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺭ ِ‬
‫ِﺑ ِﻤ ﹾﻠ ‪‬‬
‫ﺤﻤ‪‬ـﺎ ‪‬ﺭ‬ ‫ﺼ ‪‬ﺪ ِﺭ ِﺣﻤ‪‬ﺎ ِﺭ ِﻩ «‪ .‬ﹶﻓ ﹸﻘ ﹾﻠﻨ‪‬ﺎ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬ﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻓﹶﺎﹾﻟ ِ‬ ‫ﺤﻤ‪‬ﺎ ِﺭ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ‪‬‬ ‫ﺐ ﺍﹾﻟ ِ‬
‫ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ‪ »:‬ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ِﻟ‪‬ﻴ ‪‬ﺮ ﹶﻛ ‪‬‬
‫ﺏ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪"....‬ﺃﻫـ‬ ‫ﺼ ‪‬ﺢ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﻱ ﻗﹶﺎﻝ‪ :‬ﻟﹶﺎ ‪‬ﻳ ِ‬ ‫ﻚ‪ .٢٩٨‬ﺇﻟﱠﺎ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬ ‫ﹶﻟ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ‬
‫ﺝ ﹶﺃِﺛ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺾ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﺼ ﹲﻞ‪ :‬ﹶﻓِﺈ ﹾﻥ ‪‬ﻭ ِﻃ ﹶﺊ ﺍﹾﻟﺤ‪‬ﺎِﺋ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺃﻳﻀﹰﺎ ‪ ( ٤٧٨ ) ":‬ﹶﻓ ‪‬‬
‫ﺐ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ ﹶﻛﻔﱠـﺎ ‪‬ﺭﹲﺓ؛ ِﻟﻤ‪‬ـﺎ ‪‬ﺭﻭ‪‬ﻯ ﹶﺃﺑ‪‬ـﻮ‬ ‫ﺠ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭﻓِﻲ ﺍﹾﻟ ﹶﻜﻔﱠﺎ ‪‬ﺭ ِﺓ ِﺭ ‪‬ﻭﺍ‪‬ﻳﺘ‪‬ﺎ ِﻥ‪ :‬ﺇ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ‪،‬ﻳ ِ‬
‫ﺱ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻓِﻰ ﺍﱠﻟﺬِﻯ ‪‬ﻳ ﹾﺄﺗِﻰ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ‪‬ﺗ ‪‬ﻪ ‪‬ﻭ ِﻫ ‪‬ﻰ‬ ‫ﺩ‪‬ﺍﻭ‪‬ﺩ‪،‬ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎِﺋ ‪‬ﻲ‪ِ،‬ﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻫﻤ‪‬ﺎ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻒ ﺩِﻳﻨ‪‬ﺎ ٍﺭ «‪. ٢٩٩.‬‬
‫ﺼ ِ‬
‫ﻕ ِﺑﺪِﻳﻨ‪‬ﺎ ٍﺭ ﹶﺃ ‪‬ﻭ ِﺑِﻨ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺾ ﻗﹶﺎ ﹶﻝ‪ »:‬ﻳ‪‬ﺘ ‪‬‬
‫ﺣ‪‬ﺎِﺋ ‪‬‬
‫ﻚ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ‪ ،‬ﻭﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ؛ ِﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ  ‪:‬‬
‫ﻭ‪‬ﺍﻟﺜﱠﺎِﻧ‪‬ﻴ ﹸﺔ ﻟﹶﺎ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹶﺓ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﺼ ‪‬ﺪﹶﻗ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ﻳﻘﻮﻝ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺗ‪‬ﻰ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ ﻓِﻰ ‪‬ﺩ‪‬ﺑ ِﺮﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺗ‪‬ﻰ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ ﺣ‪‬ﺎﺋِـﻀ‪‬ﺎ‬ ‫» ‪‬ﻣ ‪‬ﻦ ﹶﺃﺗ‪‬ﻰ ﻛﹶﺎ ِﻫﻨ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪ ٣٠٠.« -‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹰﺓ؛ ‪‬ﻭِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ‬ ‫ﺉ ِﻣﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬ ‫ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺑ ِﺮ ‪‬‬
‫ﻁ َﺀ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﺑ ِﺮ‪ ،‬ﻭﻟِﻠﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ﹶﻗ ‪‬ﻮﻟﹶﺎ ِﻥ ﻛﹶﺎﻟ ‪‬ﺮﻭ‪‬ﺍ‪‬ﻳ‪‬ﺘ‪‬ﻴ ِﻦ ‪.‬‬
‫ﻁ ٌﺀ ‪‬ﻧ ِﻬ ‪‬ﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻟﹶﺄ ‪‬ﺟ ِﻞ ﺍﹾﻟﹶﺄﺫﹶﻯ‪،‬ﹶﻓﹶﺄ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻮ ﹾ‬
‫‪‬ﻭ ﹾ‬

‫‪ - ٢٩٧‬ﻫﻮ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ)ﺝ‪ / ١‬ﺹ‪ -٩١١ ( ١٨٥‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪":‬ﹶﺃﺑ‪‬ﻮ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ‪‬ﻫﺬﹶﺍ ‪‬ﻫ ‪‬ﻮ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺭﻗﹶـ ‪‬ﻢ‬
‫ﻒ‬
‫ﺸ ‪‬‬‫ﺖ ﹶﻟ ‪‬ﻪ ِﺧ ‪‬ﺮﹶﻗ ﹲﺔ ‪‬ﻳ‪‬ﺘ‪‬ﻨ ‪‬‬
‫ﺼﺪ‪‬ﻳ ِﻖ ‪ :‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ‪‬ﺘﺮ‪‬ﻭ ‪‬ﻙ‪ .‬ﻭﺭﻭﻱ ﳓﻮﻩ ﺑﺴﻨﺪ ﺿﻌﻴﻒ )‪ ( ٩١٢‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ِﺑﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ‪.‬‬
‫‪ - ٢٩٨‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ( ٢٤٥٧٣‬ﻭﻫﻮ ﺿﻌﻴﻒ‪ .‬ﺍﻟﻌﻜﻦ‪ :‬ﲨﻊ ﻋﻜﻨﺔ ﻭﻫﻰ ﻣﺎ ﺍﻧﻄﻮﻯ ﻭﺗﺜﲎ ﻣﻦ ﳊﻢ ﺍﻟﺒﻄﻦ ﲰﻨـﺎ =‬
‫ﺍﻟﻮﺭﺱ ‪ :‬ﻧﺒﺎﺕ ﻳﺴﺘﺨﺪﻡ ﻟﺘﻠﻮﻳﻦ ﺍﳊﺮﻳﺮ‬
‫‪ - ٢٩٩‬ﺍﻧﻈﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻟﻄﺮﻕ ﰲ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ )ﺝ ‪ / ٩‬ﺹ ‪٦٤٦٨ ( ٣٤٠‬‬
‫‪ - ٣٠٠‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )ﺝ ‪ / ٧‬ﺹ ‪ ( ١٤٥٠٤) ( ١٩٨‬ﻭﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪ ( ٥٩٤٢‬ﻭﻫـﻮ ﺣـﺪﻳﺚ‬
‫ﺻﺤﻴﺢ‬

‫‪١٢٤‬‬
‫ﺏ‪ ،‬ﻭﻗﹶـ ‪‬ﺪ‬
‫ﺨﻄﱠﺎ ِ‬
‫ﺤﻤِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒﺪِ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺚ ﺍﹾﻟ ﹶﻜﻔﱠﺎ ‪‬ﺭ ِﺓ ‪‬ﻣﺪ‪‬ﺍ ‪‬ﺭ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺚ ﹸﻓﻠﹶﺎ ٍﻥ ‪.‬ﹶﺃ ﹸﻇ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻋﺒ‪‬ـ ‪‬ﺪ‬‫ﻗِﻴ ﹶﻞ ِﻟﹶﺄ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‪ :‬ﻓِﻲ ‪‬ﻧ ﹾﻔﺴِﻚ ﻣِﻨ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﻌ ‪‬ﻢ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬
‫‪٣٠١‬‬
‫ﺚ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹸﻛﻨ‪‬ﺎ ‪‬ﻧﺮ‪‬ﻯ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ﹶﻜﻔﱠﺎ ‪‬ﺭ ﹶﺓ ‪"....‬‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﺻ ‪‬ﺢ ﹶﺫِﻟ ‪‬‬
‫ﺤﻤِﻴ ِﺪ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻟ ‪‬ﻮ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﻭﰲ "ﺗﻨﻘﻴﺢ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻌﻠﻴﻖ" ﻻﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ‪" :٣٠٢‬ﻭﻣﻦ ﻣـﺬﻫﺐ ﺃﲪـﺪ‬
‫ﺗﻘﺪﱘ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺛﺮﻡ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑـﻦ‬
‫ﺣﻨﺒﻞ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺣﺪﻳﺚ ﻳﺜﺒﺖ ﻭﺃﺣﺴﻨﻬﺎ ﺣﺪﻳﺚ ﻛﺜﲑ ﺑﻦ ﺯﻳـﺪ ﻭﺿـﻌﻒ‬
‫ﺣﺪﻳﺚ ﺍﺑﻦ ﺣﺮﻣﻠﺔ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻻ ﺁﻣﺮﻩ ﺑﺎﻹﻋﺎﺩﺓ ﻭﺃﺭﺟﻮﺍ ﺃﻥ ﳚﺰﻳﻪ ﺍﻟﻮﺿﻮﺀ ﻷﻧﻪ ﻟـﻴﺲ ﰲ‬
‫‪٣٠٣‬‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ﺃﺣﻜﻢ ﺑﻪ"‬
‫ﺚ‬
‫ﺖ ﹶﺃ ‪‬ﺣﻤ‪‬ـ ‪‬ﺪ ﺍﹾﻟﺤ‪‬ـﺪِﻳ ﹶ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﺻﻼﺓ ﺍﻟﺘﺴﺎﺑﻴﺢ‪ " :‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﹾﺜِﺒ ‪‬‬
‫ﺱ؛ ﹶﻓِﺈ ﱠﻥ ﺍﻟ‪‬ﻨﻮ‪‬ﺍِﻓ ﹶﻞ ﻭ‪‬ﺍﹾﻟ ﹶﻔﻀ‪‬ﺎِﺋ ﹶﻞ ﻟﹶـﺎ‬ ‫ﺤ‪‬ﺒ ﹰﺔ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻓ ‪‬ﻌﹶﻠﻬ‪‬ﺎ ﺇ‪‬ﻧﺴ‪‬ﺎ ﹲﻥ ﹶﻓﻠﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻱ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﻭ ‪‬‬
‫ﺚ ﻓِﻴﻬ‪‬ﺎ"‪.٣٠٤‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺤ ﹸﺔ ﺍﹾﻟ ‪‬‬
‫ﺻ‪‬‬ ‫ﻁ ِ‬ ‫ﺸ‪‬ﺘ ‪‬ﺮ ﹸ‬
‫‪‬ﻳ ‪‬‬
‫ﺼﻨ‪‬ﺎ ‪‬ﻋ ﹸﺔ‪،‬‬
‫ﺼ ﹲﻞ‪ :‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﻜﻔﺎﺀﺓ ﰲ ﺍﻟﻨﻜﺎﺡ‪ ( ٥١٩٤ ) ":‬ﹶﻓ ‪‬‬
‫ﺼﻨ‪‬ﺎِﺋ ِﻊ ﺍﻟ ‪‬ﺪﻧِﻴﺌﹶـ ِﺔ‪،‬‬
‫ﻁ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻣِﻦ ﹶﺃﻫ‪‬ـ ِﻞ ﺍﻟـ ‪‬‬ ‫ﹶﻓﻔِﻴﻬ‪‬ﺎ ِﺭﻭ‪‬ﺍ‪‬ﻳﺘ‪‬ﺎ ِﻥ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ؛ ﺇ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻬﺎ ‪‬ﺷ ‪‬ﺮ ﹲ‬
‫ﺤﻤ‪‬ﺎ ِﻣ ‪‬ﻲ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬ﺰﺑ‪‬ـﺎ ِﻝ‪،‬‬ ‫ﻍ‪ ،‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ‪‬ﻴ ِﻢ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺡ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬ﺪﺑ‪‬ﺎ ِ‬
‫ﺱ‪ ،‬ﻭ‪‬ﺍﹾﻟ ﹶﻜﺴ‪‬ﺎ ِ‬ ‫ﺤﺠ‪‬ﺎ ِﻡ‪ ،‬ﻭ‪‬ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫ﻚ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﻛﹶﺎﹾﻟﺤ‪‬ﺎِﺋ ِ‬
‫ﺠﻠِﻴﻠﹶـ ِﺔ‪ ،‬ﻛﹶﺎﻟ‪‬ﺘﺠ‪‬ـﺎ ‪‬ﺭ ِﺓ‪،‬‬ ‫ﺼﻨ‪‬ﺎِﺋ ِﻊ ﺍﹾﻟ ‪‬‬‫ﺏ ﺍﻟـ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺕ‪ ،‬ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬‬
‫ﺕ ﹶﺫﻭِﻱ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﻭﺀَﺍ ِ‬ ‫ﻒ ٍﺀ ِﻟ‪‬ﺒﻨ‪‬ﺎ ِ‬
‫ﺲ ِﺑ ﹸﻜ ‪‬‬‫ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺚ‪:‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺐ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺴ ِ‬
‫ﺺ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺱ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ‪‬ﻧ ﹾﻘ ‪‬‬
‫ﻑ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺺ ﻓِﻲ ‪‬ﻋ ‪‬ﺮ ِ‬
‫ﻚ ‪‬ﻧ ﹾﻘ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟِﺒﻨ‪‬ﺎ‪‬ﻳ ِﺔ؛ ِﻟﹶﺄ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫‪٣٠٥‬‬
‫ﺾ ﹶﺃ ﹾﻛﻔﹶﺎ ٌﺀ‪ ،‬ﺇﻟﱠﺎ ﺣ‪‬ﺎِﺋﻜﹰﺎ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺣﺠ‪‬ﺎﻣ‪‬ﺎ {‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﻟ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺏ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫} ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬

‫‪ - ٣٠١‬ﺍﳌﻐﲏ‪)-‬ﺝ ‪ / ٢‬ﺹ ‪( ٩٢‬‬

‫‪)- ٣٠٢‬ﺝ ‪ / ١‬ﺹ ‪( ٦٦‬‬
‫‪ - ٣٠٣‬ﻭﺍﻧﻈﺮ ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ‪)-‬ﺝ ‪ / ٢‬ﺹ ‪ ( ٤١٩ -٤٠٩‬ﺣﻴﺚ ﺫﻛﺮ ﻧﻘﻮﻻ ﻛﺜﲑﺓ ﻋﻨﻪ ﰲ ﺍﻟﻌﻤـﻞ ﺑﺎﳊـﺪﻳﺚ‬
‫ﺍﻟﻀﻌﻴﻒ‬
‫‪ - ٣٠٤‬ﺍﳌﻐﲏ‪)-‬ﺝ ‪ / ٣‬ﺹ ‪ ( ٣٢٤‬ﻗﻠﺖ ‪ :‬ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ‪ ،‬ﻭﻗﺪ ﺻﺤﺤﻪ ﲨﻊ ﻟﻄﺮﻗﻪ‬
‫‪ - ٣٠٥‬ﺍﻧﻈﺮ ﻃﺮﻗﻪ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﰲ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ٧‬ﺹ ‪ ( ٥٨٣‬ﻓﻤﺎ ﺑﻌﺪ‬

‫‪١٢٥‬‬
‫ﻀ ‪‬ﻌ ﹸﻔ ‪‬ﻪ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‪،‬ﻳ ‪‬ﻌﻨِﻲ ﹶﺃﻧ‪‬ـ ‪‬ﻪ‬
‫ﺖ ‪‬ﺗ ‪‬‬
‫ﻒ ‪‬ﺗ ﹾﺄ ‪‬ﺧ ﹸﺬ ِﺑ ِﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﻗِﻴ ﹶﻞ ِﻟﹶﺄ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪ :‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﻑ "‪. ٣٠٦‬‬
‫‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻣﻮ‪‬ﺍِﻓﻘﹰﺎ ِﻟﹶﺄ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﺪ ﱡﻝ ﺑﺸﻜﻞ ﻭﺍﺿ ٍﺢ ﻣﺪﻯ ﺃﺧﺬ ﺍﳊﻨﺎﺑﻠﺔ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﺍﺗﺒﺎﻋﹰﺎ ﳌﺬﻫﺐ‬
‫ﺇﻣﺎﻣﻬﻢ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻋﻠﻤﺎ ﺑﺄﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻗﺪ ﺭﻭﺍﻫﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ‪.‬‬
‫‪-------------‬‬
‫ﻭﳑﻦ ﺍﺳﺘﻌﻤﻞ ﺍﳊﺴﻦ ﺍﻻﺻﻄﻼﺣﻲ ﻛﺬﻟﻚ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌـﺪﻳﻞ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﻣﺜﻼ ﰲ ﳏﻤﺪ ﺑﻦ ﺭﺍﺷﺪ ﺍﳌﻜﺤﻮﱄ‪ ":‬ﻗﺎﻝ ﺃﰊ ﻛﺎﻥ ﺻﺪﻭﻗﺎ ﺣﺴﻦ ﺍﳊﺪﻳﺚ"‪.٣٠٧‬‬
‫ﻭﻫﺬﺍ ﺃﻣﺜﻠﺔ ﺃﺧﺮﻯ ﻋﻨﺪ ﺃﰊ ﺣﺎﰎ‪:‬‬
‫‪٣٠٨‬‬
‫‪-‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ﺻﺪﻭﻕ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪-‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ﻛﻮﰲ ﺭﻭﻯ ﻋﻦ ﺃﺑﻴـﻪ ﺭﻭﻯ‬
‫ﻋﻨﻪ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ﻭﻣﺎﻟﻚ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻭﺃﺑﻮ ﻛﺮﻳﺐ ﻭﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺳـﺎﱂ ﺍﻟﻘـﺰﺍﺯ‬
‫ﲰﻌﺖ ﺃﰊ ﻭﺃﺑﺎ ﺯﺭﻋﺔ ﻳﻘﻮﻝ‪ :‬ﺍﻥ ﺫﻟﻚ‪،‬ﻗﺎﻝ ﻭﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﻳﻜﺘﺐ ﺣﺪﻳﺜـﻪ ﻭﻫـﻮ‬
‫‪٣٠٩‬‬
‫ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪-‬ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﺃﺑﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﻼﺋﻲ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﺟﻴﺪ ﺍﻟﻠﻘﺎﺀ ﻟﻪ ﺃﻏﺎﻟﻴﻂ ﻻ ﳛـﺘﺞ‬
‫‪٣١٠‬‬
‫ﲝﺪﻳﺜﻪ‬
‫‪-‬ﺳﺄﻟﺖ ﺃﰊ ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺃﰊ ﲪﺰﺓ ﺍﻟﻌﻄﺎﺭ ﻓﻘﺎﻝ‪ :‬ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻛﺎﻥ ﺣـﺴﻦ‬
‫‪٣١١‬‬
‫ﺍﳊﺪﻳﺚ‪.‬‬

‫‪ - ٣٠٦‬ﺍﳌﻐﲏ‪)-‬ﺝ ‪ / ١٤‬ﺹ ‪ ( ٤٢١‬ﻭﺍﻧﻈﺮ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )ﺝ ‪ / ٣٤‬ﺹ ‪( ٢٧٦‬‬

‫‪٢٥٣/٧- ٣٠٧‬‬
‫‪ - ٣٠٨‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ١٠٧‬‬
‫‪ - ٣٠٩‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ١٤٨‬‬
‫‪ - ٣١٠‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ١٦٦‬‬
‫‪ - ٣١١‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٢٢٠‬‬

‫‪١٢٦‬‬
‫‪-‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﳉﻮﺯﺟﺎﱐ ﻓﻴﻤﺎ ﻛﺘﺐ ﺇﱄ ﻗﺎﻝ ﺳﺄﻟﺖ ﺃﲪﺪ‬
‫‪٣١٢‬‬
‫ﻳﻌﲏ ﺑﻦ ﺣﻨﺒﻞ ‪ -‬ﻋﻦ ﺣﺎﺭﺛﺔ ﺑﻦ ﻣﻀﺮﺏ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٣١٣‬‬
‫‪-‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﲰﻌﺖ ﺃﰉ ﻳﻘﻮﻝ‪ :‬ﺣﺮﻳﺰ ﺑﻦ ﻋﺜﻤﺎﻥ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪-‬ﲰﻌﺖ ﺍﰉ ﻳﻘﻮﻝ‪ :‬ﺳﻌﻴﺪ ﺍﳉﺮﻳﺮﻯ ﺗﻐﲑ ﺣﻔﻈﻪ ﻗﺒﻞ ﻣﻮﺗﻪ ﻓﻤﻦ ﻛﺘﺐ ﻋﻨﻪ ﻗﺪﳝﺎ ﻓﻬـﻮ‬
‫‪٣١٤‬‬
‫ﺻﺎﱀ ﻭﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ -‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺎﻣﺮ ﺍﳌﺮﻭﺯﻱ ﺭﻭﻯ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺣﺠﺮ ﻋﻤﺮﻭ ﺑـﻦ‬
‫ﺭﺍﻓﻊ‪،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﺫﻟﻚ ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﻫـﻮ ﻣـﺴﺘﻮﻱ‬
‫ﺍﳊﺪﻳﺚ‪،‬ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﺻﺪﻭﻕ ﻟﻮ ﺃﺩﺭﻙ ﺷﻌﺒﺔ ﻫﺬﺍ ﻟﻌﻠﻪ ﻛﺎﻥ ﻳﻜﺘﺐ ﻛﻼﻣﻪ‪،‬ﺃﻻ ﺗـﺮﻯ‬
‫‪٣١٥‬‬
‫ﻛﻴﻒ ﻳﺘﻮﻗﻰ‪،‬ﻻ ﳚﺎﻭﺯ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ‪.‬‬
‫‪ -‬ﻧﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ﲰﻌﺖ ﺃﰉ ﻳﻘﻮﻝ‪ :‬ﺷﻴﺒﺎﻥ ﺍﻟﻨﺤﻮﻱ ﻛﻮﰲ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﺻـﺎﱀ‬
‫‪٣١٦‬‬
‫ﺍﳊﺪﻳﺚ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻭﻻ ﳛﺘﺞ ﺑﻪ ‪.‬‬
‫‪ -‬ﻧﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ﺳﺄﻟﺖ ﺃﰉ ﻋﻦ ﻃﻠﺤﺔ ﺑﻦ ﳛﲕ ﻓﻘﺎﻝ‪ :‬ﺻـﺎﱀ ﺍﳊﺪﻳﺚ‪،‬ﺣـﺴﻦ‬
‫ﺍﳊﺪﻳﺚ‪،‬ﺻﺤﻴﺢ ﺍﳊﺪﻳﺚ‪،‬ﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺳﺎﻟﺖ ﺃﺑﺎ ﺯﺭﻋﺔ ﻋﻦ ﻃﻠﺤﺔ ﺑﻦ ﳛﲕ ﺑﻦ ﻃﻠﺤﺔ‬
‫‪٣١٧‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺻﺎﱀ‪.‬‬
‫‪ -‬ﺳﺄﻟﺖ ﺃﰊ ﻋﻦ ﺃﰊ ﺣﺮﻳﺰ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﻟﻴﺲ ﲟﻨﻜﺮ ﺍﳊـﺪﻳﺚ ﻳﻜﺘـﺐ‬
‫‪٣١٨‬‬
‫ﺣﺪﻳﺜﻪ‪.‬‬

‫)ﺝ ‪ / ٣‬ﺹ ‪( ٢٥٥‬‬ ‫‪ - ٣١٢‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪-‬‬

‫)ﺝ ‪ / ٣‬ﺹ ‪( ٢٨٩‬‬ ‫‪ - ٣١٣‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪-‬‬
‫)ﺝ ‪ / ٤‬ﺹ ‪( ٢‬‬ ‫‪ - ٣١٤‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪-‬‬
‫)ﺝ ‪ / ٤‬ﺹ ‪( ١٣٣‬‬ ‫‪ - ٣١٥‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪-‬‬
‫)ﺝ ‪ / ٤‬ﺹ ‪( ٣٥٦‬‬ ‫‪ - ٣١٦‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪-‬‬
‫)ﺝ ‪ / ٤‬ﺹ ‪( ٤٧٧‬‬ ‫‪ - ٣١٧‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪-‬‬
‫)ﺝ ‪ / ٥‬ﺹ ‪( ٣٥‬‬ ‫‪ - ٣١٨‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪-‬‬

‫‪١٢٧‬‬
‫‪ -‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺮﺍﺩﻱ ﺭﻭﻯ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ﺭﻭﻯ ﻋﻨﻪ ﺷﺮﻳﻚ ﺑـﻦ ﻋﺒـﺪ ﺍﷲ‬
‫ﺍﻟﻨﺨﻌﻲ ﲰﻌﺖ ﺃﰉ ﻳﻘﻮﻝ‪ :‬ﺫﻟﻚ‪،‬ﻧﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ‪:‬ﺳﺄﻟﺖ ﺃﰊ ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﻫـﻮ ﺷـﻴﺦ‬
‫‪٣١٩‬‬
‫ﻟﺸﺮﻳﻚ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﺻﺪﻭﻕ‪.‬ﺍﻫـ‬
‫ﻭﳑﻦ ﺍﺳﺘﻌﻤﻞ ﺍﳊﺴﻦ ﺍﻻﺻﻄﻼﺣ ‪‬ﻲ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻛﻤﺎ ﺫﻛـﺮﻩ ﺍﻟﻌﺮﺍﻗـﻲ ﰲ ﺍﻟﺘﻘﻴـﺪ‬
‫‪٣٢٠‬‬
‫ﻭﺍﻹﻳﻀﺎﺡ‬
‫ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﺍﻟﺮﺍﺯﻱ ﻭﻏﲑﻫﻢ ‪.‬‬
‫ﰒ ﻣﺎ ﻫﻮ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺗﻔﺴﲑ ﻛﻠﻤﺔ )ﺿﻌﻴﻒ ( ﺑﺎﳊﺴﻦ؟ ﻣﻊ ﺃ ﱠﻥ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﻁ ﺍﻟﻘﺒﻮﻝ‪،‬ﻓﺈﻧﻪ ﻳﺮﻳﺪ ﺃ ﱠﻥ‬
‫ﻒ ﺍﻟﺬﻱ ﱂ ﺗﺘﺤﻘ ‪‬ﻖ ﻓﻴﻪ ﺷﺮﻭ ﹸ‬‫ﻳﺸﲑ ﺇﱃ ﺃ ﱠﻥ ﻣﺮﺍﺩﻩ ﺑﺎﻟﻀﻌﻴﻒ‪ :‬ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻒ‬‫ﺺ‪ ،‬ﻭﻟﻮﻛﺎ ﹶﻥ ﺿﻌﻴﻔﹰﺎ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟـﻀﻌﻴ ‪‬‬ ‫ﻱ ﻻ ﻳﻌﺘ ‪‬ﺪ ﺑﻪ ﻋﻨﺪﻩ ﻣﺎ ﺩﺍ ‪‬ﻡ ﻗﺪ ﻧ‪‬ﻘﻞ ﰲ ﺍﳌﺴﺄﻟﺔ ﻧ ‪‬‬
‫ﺍﻟﺮﺃ ‪‬‬
‫ﺧ ‪‬ﲑ ﻣ ‪‬ﻦ ﺍﻟﺮﺃﻱ‪.‬‬
‫ﻕ‬
‫ﺕ ﹶﺃﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺇﺳ‪‬ـﻤ‪‬ﺎﻋِﻴ ﹸﻞ ﺑ‪‬ـ ‪‬ﻦ ِﺇﺳ‪‬ـﺤ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻧﺒ‪‬ﺎ ٍ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ ":‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ ﺇﺑ‪‬ـﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺑ‪‬ـ ِﻦ ‪‬ﺣﻴ‪‬ـ ‪‬ﻮ ٍﻥ‬
‫ﻱ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬ﺰ ٍﻡ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺼ ِﺮ ‪‬‬
‫ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺚ‬
‫ﺖ ﹶﺃﺑِﻲ ﻳﻘـﻮﻝ‪ :‬ﺍﹾﻟﺤ‪‬ـﺪِﻳ ﹸ‬ ‫ﻱ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋﺒ‪ ‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺤﺠ‪‬ﺎ ِﺯ ‪‬‬‫ﺍﹾﻟ ِ‬
‫ﻱ‪.‬‬‫ﺐ ﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﻒ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻀﻌِﻴ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﺑ ِﻦ ﹶﺃ‪‬ﻳﻤ‪‬ـ ‪‬ﻦ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
‫ﺻ‪‬ﺒ ﹶﻎ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻣ‪ ‬‬
‫ﺱ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﻡ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺣ‪ ‬ﻤ ‪‬ﺪ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋﺒ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬ﺪ ﻓِﻴ ِﻪ‬‫ﺖ ﹶﺃﺑِﻲ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﺑ‪‬ﺒﹶﻠ ٍﺪ ﻻ ‪‬ﻳ ِ‬ ‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋﺒ‪ ‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﹶﺄﹾﻟ ‪‬‬
‫ﻱ‪،‬ﹶﻓ‪‬ﺘ‪‬ﻨ ِﺰ ﹸﻝ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎ ِﺯﹶﻟ ﹸﺔ ‪‬ﻣ ‪‬ﻦ‬
‫ﺏ ‪‬ﺭﹾﺃ ٍ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺤ ‪‬ﻪ ﻣِﻦ ‪‬ﺳﻘِﻴ ِﻤ ِﻪ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﺻﺤِﻴ ‪‬‬ ‫ﻑ ‪‬‬ ‫ﺚ ﻻ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬ ‫ﺐ ‪‬ﺣﺪِﻳ ٍ‬ ‫ﺇﻻ ﺻ‪‬ﺎ ِﺣ ‪‬‬
‫ﺚ‬‫ﺤﺪِﻳ ِ‬ ‫ﻒ ﺍﹾﻟ ‪‬‬ ‫ﺿﻌِﻴ ‪‬‬ ‫ﻱ‪ ،‬‬ ‫ﺐ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﺴﹶﺄ ﹸﻝ ﺻ‪‬ﺎ ِﺣ ‪‬‬‫ﺚ ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺐ ﺍﹾﻟ ‪‬‬
‫ﺴﹶﺄ ﹸﻝ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ﺴﹶﺄ ﹸﻝ ؟ ﹶﻓ ﹶﻘﺎ ﹶﻝ‪:‬ﹶﺃﺑِﻲ‪ :‬ﻳ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﻱ ﹶﺃﺑِﻲ ‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ" ‪.٣٢١‬‬
‫ﹶﺃ ﹾﻗﻮ‪‬ﻯ ﻣِﻦ ‪‬ﺭﹾﺃ ِ‬

‫‪ - ٣١٩‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪( ٣٠٩‬‬

‫‪ - ٣٢٠‬ﺹ ‪ ٨‬ﻭ‪٣٨‬‬
‫‪ - ٣٢١‬ﺍﶈﻠﻰ ﺝ ‪ / ١‬ﺹ ‪ ( ١٣١‬ﻣ ‪‬‬
‫ﺴﹶﺄﹶﻟ ﹲﺔ ‪ :‬ﺳﹶﺄ ﹶﻝ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻋﹶﻠ ِﻢ ﹶﺃ ‪‬ﻫ ِﻞ ‪‬ﺑﹶﻠ ِﺪ ِﻩ ﺑِﺎﻟﺪ‪‬ﻳ ِﻦ ‪١٠٤‬‬
‫ﻗﻠﺖ ‪ :‬ﺍﻟﺼﻮﺍﺏ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺮﺃﻱ‪ ،‬ﻷﻥ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﻳﻘﺪﻡ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ‪ ،‬ﻛﻤﺎ ﺫﻛـﺮ‬
‫ﺍﺑﻦ ﺣﺰﻡ ﻧﻔﺴﻪ ‪.‬‬

‫‪١٢٨‬‬
‫ﺚ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ":‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪ :‬ﺳ ِﻤﻌ‪‬ﺖ ﹶﺃﺑِـﻲ ﻳﻘـﻮﻝ‪ :‬ﺍﹾﻟﺤ‪‬ـﺪِﻳ ﹸ‬
‫ﻱ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‪ :‬ﺳﹶﺄﻟﹾﺖ ﹶﺃﺑِﻲ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﺑ‪‬ﺒﹶﻠ ٍﺪ ﻟﹶـﺎ‬‫ﺐ ﺇﹶﻟ ‪‬ﻲ ﻣِﻦ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﻒ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻀﻌِﻴ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻱ‪ ،‬ﹶﻓ‪‬ﺘ‪‬ﻨ ِﺰ ﹸﻝ ﺑِـ ِﻪ‬
‫ﺏ ‪‬ﺭﹾﺃ ٍ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺤ ‪‬ﻪ ﻣِﻦ ‪‬ﺳﻘِﻴ ِﻤ ِﻪ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﺻﺤِﻴ ‪‬‬
‫ﻑ ‪‬‬ ‫ﺚ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺐ ‪‬ﺣﺪِﻳ ٍ‬ ‫ﺠ ‪‬ﺪ ﻓِﻴ ِﻪ ﺇﻟﱠﺎ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫‪‬ﻳ ِ‬
‫ﻒ‬
‫ﻱ‪ ،‬ﺿ‪‬ـﻌِﻴ ‪‬‬ ‫ﺏ ﺍﻟـ ‪‬ﺮﹾﺃ ِ‬
‫ﺴﹶﺄ ﹸﻝ ﹶﺃﺻ‪‬ـﺤ‪‬ﺎ ‪‬‬ ‫ﺚ‪ ،‬ﻭﹶﻟﺎ ‪‬ﻳ ‪‬‬
‫ﺤﺪِﻳ ِ‬‫ﺏ ﺍﹾﻟ ‪‬‬‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺴﹶﺄ ﹸﻝ ﹶﺃ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ِﺯﹶﻟ ﹸﺔ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑِﻲ‪ :‬ﻳ ‪‬‬
‫ﻱ"‪.٣٢٢‬‬
‫ﺚ ﹶﺃ ﹾﻗﻮ‪‬ﻯ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﺤﺪِﻳ ِ‬
‫ﺍﹾﻟ ‪‬‬
‫ﻭﻻ ﻋﺘﺐ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻻﻋﺘﺒﺎﺭ‪،‬ﻷﻧﻪ ﻣﻌﻠﻮ ‪‬ﻡ ﻭﻣﻘـﺮ ‪‬ﺭ ﺃ ﱠﻥ ﺍﻟﺘـﻀﻌﻴﻒ ﻭﻣﺜﻠـﻪ‬
‫ﻆ‬
‫ﻆ ﺳﻴﺊ ﺍﳊﻔـ ِ‬
‫ﻂ ﺍﳌﺘﻐ‪‬ﻴ ‪‬ﺮ‪ ،‬ﻭﻗﺪ ﳛﻔ ﹸ‬
‫ﻂ ﺍﳌﻐ ﱠﻔ ﹸﻞ ﻭﺍﳌﺨﺘﻠ ﹸ‬
‫ﻱ‪ ،‬ﻓﻘﺪ ﻳﻀﺒ ﹸ‬
‫ﺍﻟﺘﺼﺤﻴ ‪‬ﺢ ﺃﻣ ‪‬ﺮ ﺍﺟﺘﻬﺎﺩ ‪‬‬
‫ﻭﻫﻜﺬﺍ ‪.‬‬
‫ﻱ ﻓﺎﺋﺪ ٍﺓ ﰲ ﻫﺬﺍ ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠـﻰ ﺍﻷﻣـﺎﻡ‬
‫ﺴ ِﻦ ﺑﻘﺴﻤﻴﻪ‪ ،‬ﻓﺄ ‪‬‬
‫ﳊ‪‬‬‫ﻒ ( ﺑﺎ ﹶ‬ ‫ﻭﺇﺫﺍ ﻓﺴﺮﻧﺎ )ﺍﻟﻀﻌﻴ ‪‬‬
‫ﺃﲪﺪ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳊﺴ ‪‬ﻦ ﻣﻘ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﺮﺃﻱ؟‪.‬‬
‫ﺝ‪ ،‬ﻭﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎ ٍﻝ‬
‫ﺴ ‪‬ﻦ ﺣﺠ ﹲﺔ ﰲ ﻛﺎﻓ ِﺔ ﻭﺟﻮ ِﻩ ﺍﻻﺣﺘﺠﺎ ِ‬
‫ﺖ ﻣﻘﺮ ‪‬ﺭ‪ ،‬ﻓﺎﳊ ‪‬‬
‫ﺇﺫ ﺃ ﱠﻥ ﻫﺬﺍ ﺃﻣ ‪‬ﺮ ﺛﺎﺑ ‪‬‬
‫ﻒ ﺍﳌﺘﻮﺳـﻂ‬ ‫ﻓﻜﻼ ‪‬ﻡ ﺍﻹﻣﺎ ِﻡ )ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ( ﳛ ‪‬ﻤ ﹸﻞ ﻋﻠﻰ ﻇﺎﻫﺮ ِﻩ‪ ،‬ﻭﺃﻧ ‪‬ﻪ ﻳﺮﻳ ‪‬ﺪ ﺍﻟـﻀﻌﻴ ‪‬‬
‫ﻒ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ ﻣﺮﺩﻭ ‪‬ﺩ ﺍﳊﺪﻳﺚ‪،‬ﺃﻭ ﻣﻨﻜ ‪‬ﺮ ﺍﳊﺪﻳﺚ‬ ‫ﺍﻟﻀﻌﻒ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻘﺎ ﹸﻝ ﰲ ﺭﺍﻭﻳﻪ ﺿﻌﻴ ‪‬‬
‫ﺚ‪،‬ﺃﻭ ﻓﻴـﻪ‬
‫ﺏ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻘﺎ ﹸﻝ ﰲ ﺃﺣﺪ ﺭﻭﺍﺗﻪ ﻟ‪‬ﻴ ‪‬ﻦ ﺍﳊـﺪﻳ ِ‬ ‫ﻭﻣﺎ ﻓﻮﻗﻪ‪،‬ﳑﺎ ﻫﻮ ﺇﱃ ﺍﳊﺴ‪‬ﻦ ﺃﻗﺮ ‪‬‬
‫ﻒ ﻣﻦ ﻭﺟـ ٍﻪ ﺁﺧـ ‪‬ﺮ‪-‬‬
‫ﲔ‪ ،‬ﻭﻫﻮ ﺍﳌﻠﻘﱠﺐ ﺑﺎﳌﺸﺒ‪‬ﻪ‪ -‬ﺃﻱ ﺍﳌﺸﺒ‪‬ﻪ ﺑﺎﳊﺴ‪‬ﻦ ﻣﻦ ﻭﺟ ٍﻪ ﻭﺑﺎﻟﻀﻌﻴ ِ‬ ‫ﻟ‪‬‬
‫ﺏ‪،‬ﻭﺍﷲ ﺃﻋﻠ ‪‬ﻢ ‪.٣٢٣‬‬
‫ﺴ ِﻦ ﺃﻗﺮ ‪‬‬
‫ﻭﻫﻮ ﺇﱃ ﺍﳊ ‪‬‬
‫ــــــــــــــــ‬

‫‪ - ٣٢٢‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٩٧‬‬

‫‪ - ٣٢٣‬ﺍﻧﻈﺮ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻮﺍﻣﺔ ﰲ ﻗﻮﺍﻋﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺹ‪ ١٠٩-٩٧‬ﻓﻔﻴﻪ ﻓﻮﺍﺋﺪ ﺣﻮﻝ ﻣﻮﺿﻮﻋﻨﺎ ﻫﺬﺍ‪.‬‬

‫‪١٢٩‬‬
 ‫ﺐ ﺇﻟﻴﻪ ﺍﳌﻨﻊ ﻣﻄﻠﻘﹰﺎ‪:‬‬
‫ﺴ ‪‬‬
‫‪ -٥‬ﻣﻨﺎﻗﺸﺔ ﻗﻮﻝ ﻣﻦ ‪‬ﻧ ِ‬
‫ﺃﻣ‪‬ﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻘﺪ ﺃﻭﺭﺩ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﺮﺍﺟﻢ ﰲ ﺻﺤﻴﺤﻪ ﺃﺣﺎﺩﻳﺚ ﻟﻴﺴﺖ ﻋﻠﻰ‬
‫ﺷﺮﻃﻪ ﻭﻫﻲ ﺍﳌﻌﻠﻘﺔ ﻭﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻀﻌﻴﻒ‪،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﻭﺭﺩﻩ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‬
‫ﻭﻛﺬﺍ ﻏﲑﻩ ﻣﻦ ﻛﺘﺒﻪ ﻓﻔﻴﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻓﻘﺪ ﺿﻌﻒ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‬
‫‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺣﻮﺍﱄ )‪ (٢١٥‬ﺣﺪﻳﺜﺎ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﺇﻥ ﻛﺎﻥ ﻳﻨﺎﺯﻉ ﰲ ﺑﻌﻀﻬﺎ‪،‬‬
‫ﻭﻟﻜﻨﻬﺎ ﻣﻮﺟﻮﺩﺓ ﻓﻴﻪ ﻭﰲ ﻏﲑﻩ ﻣﻦ ﻛﺘﺒﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﳚ ‪‬ﻮ ‪‬ﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻀﻌﻴﻒ ﻋﻨﺪﻩ‬
‫ﳌﺎ ﺫﻛﺮﻫﺎ ﰲ ﻛﺘﺒﻪ ﻭﺳﻜﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻞ ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺍﻟﺬﻱ ﳛﻔﻆ‬
‫ﻣﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ؟!!‬
‫ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻓﲑﺩ‪‬ﻩ ﺗﻘﺴﻴﻤﻪ ﺍﳊﺪﻳﺚ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎ ٍﻡ‪ ،‬ﻭﺃﻥ ﻳﺄﰐ ‪‬ﺎ‬
‫ﺗﺒﺎﻋﹰﺎ‪ ،‬ﺃﻭ ﻳﻔﺮﺩ ﻟﻜﻞ ﻗﺴﻢ ﻣﻨﻬﺎ ﻛﺘﺎﺑﹰﺎ‪،‬ﺣﻴﺚ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ‪ِ ":‬ﺇﻧ‪‬ﺎ‬
‫ﻼﹶﺛ ِﺔ‬
‫ﺴ ‪‬ﻤﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﺛ ﹶ‬
‫‪‬ﻧ ‪‬ﻌ ِﻤ ‪‬ﺪ ِﺇﻟﹶﻰ ‪‬ﺟ ‪‬ﻤﹶﻠ ِﺔ ﻣ‪‬ﺎ ﹸﺃ ‪‬ﺳِﻨ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺧﺒ‪‬ﺎ ِﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﹶﻓ‪‬ﻨ ﹾﻘ ِ‬
‫ﺴ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻰ ﻓِﻴ ِﻪ‬
‫ﺿ ‪‬ﻊ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺱ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﺗ ﹾﻜﺮ‪‬ﺍ ٍﺭ‪ِ .‬ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻰ ‪‬ﻣ ‪‬ﻮ ِ‬ ‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺙ ﹶﻃ‪‬ﺒﻘﹶﺎ ٍ‬‫ﻼ ِ‬‫ﹶﺃ ﹾﻗﺴ‪‬ﺎ ٍﻡ ‪‬ﻭﺛﹶ ﹶ‬
‫ﺐ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ِﻟ ِﻌﱠﻠ ٍﺔ ‪‬ﺗﻜﹸﻮ ﹸﻥ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ َﻷ ﱠﻥ‬
‫ﺚ ﻓِﻴ ِﻪ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ﹸﺓ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﹶﺃ ‪‬ﻭ ِﺇ ‪‬ﺳ‪‬ﻨﺎ ‪‬ﺩ ‪‬ﻳ ﹶﻘ ‪‬ﻊ ِﺇﻟﹶﻰ ‪‬ﺟ ‪‬ﻨ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺗ ‪‬ﺮﺩ‪‬ﺍ ِﺩ ‪‬ﺣﺪِﻳ ٍ‬
‫ﻼ ‪‬ﺑ ‪‬ﺪ ﻣِﻦ ِﺇﻋ‪‬ﺎ ‪‬ﺩ ِﺓ‬ ‫ﺚ ﺗ‪‬ﺎ ‪‬ﻡ ﹶﻓ ﹶ‬ ‫ﺤﺘ‪‬ﺎﺝ‪ِ ‬ﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ‪‬ﻣﻘﹶﺎ ‪‬ﻡ ‪‬ﺣﺪِﻳ ٍ‬ ‫ﺚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺤﺪِﻳ ِ‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﺰ‪‬ﺍِﺋ ‪‬ﺪ ﻓِﻰ ﺍﹾﻟ ‪‬‬
‫ﺚ‬‫ﺤﺪِﻳ ِ‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﻣِﻦ ‪‬ﺟ ‪‬ﻤﹶﻠ ِﺔ ﺍﹾﻟ ‪‬‬ ‫ﺼ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﺻ ﹾﻔﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺰﻳ‪‬ﺎ ‪‬ﺩ ِﺓ ﹶﺃ ‪‬ﻭ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻔ ‪‬‬
‫ﺚ ﺍﱠﻟﺬِﻯ ﻓِﻴ ِﻪ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻕ‬‫ﺴ ‪‬ﺮ ﻣِﻦ ‪‬ﺟ ‪‬ﻤﹶﻠِﺘ ِﻪ ﹶﻓِﺈﻋ‪‬ﺎ ‪‬ﺩ‪‬ﺗ ‪‬ﻪ ِﺑ ‪‬ﻬ‪‬ﻴﹶﺌِﺘ ِﻪ ِﺇﺫﹶﺍ ﺿ‪‬ﺎ ‪‬‬‫‪‬ﻋﻠﹶﻰ ﺍ ‪‬ﺧِﺘﺼ‪‬ﺎ ِﺭ ِﻩ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﻣ ﹶﻜ ‪‬ﻦ‪ .‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺗ ﹾﻔﺼِﻴﹸﻠ ‪‬ﻪ ‪‬ﺭ‪‬ﺑﻤ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﻼ ‪‬ﻧ‪‬ﺘ ‪‬ﻮﻟﱠﻰ ِﻓ ‪‬ﻌﹶﻠ ‪‬ﻪ‬
‫ﺠ ‪‬ﻤﹶﻠِﺘ ِﻪ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ﺣ‪‬ﺎ ‪‬ﺟ ٍﺔ ِﻣﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻓ ﹶ‬‫ﻚ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ﹶﻓﹶﺄﻣ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﺑﺪ‪‬ﺍ ﻣِﻦ ِﺇﻋ‪‬ﺎ ‪‬ﺩِﺗ ِﻪ ِﺑ ‪‬‬ ‫ﹶﺫِﻟ ‪‬‬
‫ِﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪.‬‬
‫ﺏ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮﻫ‪‬ﺎ‬ ‫ﺴ ‪‬ﻢ ﺍ َﻷ ‪‬ﻭ ﹸﻝ‪ :‬ﹶﻓِﺈﻧ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮﺧ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻧ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﺍ َﻷ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ﺍﱠﻟﺘِﻰ ِﻫ ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﻴ‪‬ﻮ ِ‬
‫ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﹾﻟ ِﻘ ‪‬‬
‫ﺚ ‪‬ﻭِﺇ‪‬ﺗﻘﹶﺎ ٍﻥ ِﻟﻤ‪‬ﺎ ‪‬ﻧ ﹶﻘﻠﹸﻮﺍ ﹶﻟ ‪‬ﻢ ﻳ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ﻓِﻰ‬ ‫‪‬ﻭﹶﺃ‪‬ﻧﻘﹶﻰ ﻣِﻦ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻧ‪‬ﺎِﻗﻠﹸﻮﻫ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍ ‪‬ﺳِﺘﻘﹶﺎ ‪‬ﻣ ٍﺔ ﻓِﻰ ﺍﹾﻟﺤ‪‬ﺪِﻳ ِ‬
‫ﲔ‬
‫ﺤ ‪‬ﺪِﺛ ‪‬‬ ‫ﺶ ﹶﻛﻤ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻋِﺜ ‪‬ﺮ ﻓِﻴ ِﻪ ‪‬ﻋﻠﹶﻰ ﹶﻛِﺜ ٍﲑ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻂ ﻓﹶﺎ ِﺣ ‪‬‬ ‫ﺨﻠِﻴ ﹲ‬‫ﻑ ‪‬ﺷﺪِﻳ ‪‬ﺪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﻼ ‪‬‬ ‫ِﺭﻭ‪‬ﺍ‪‬ﻳِﺘ ِﻬ ِﻢ ﺍ ‪‬ﺧِﺘ ﹶ‬
‫ﺱ ﹶﺃ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨ‪‬ﺎﻫ‪‬ﺎ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎﺭ‪‬ﺍ‬‫ﻒ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺼ‪‬ﻨ ِ‬ ‫ﺼ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﺗ ﹶﻘ ‪‬‬
‫ﻚ ﻓِﻰ ‪‬ﺣﺪِﻳِﺜ ِﻬ ‪‬ﻢ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻧ ‪‬‬ ‫‪‬ﻭﺑ‪‬ﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫ﻒ ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ‪‬ﺪ ِﻡ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻬ ‪‬ﻢ‬
‫ﺼ‪‬ﻨ ِ‬
‫ﻆ ﻭ‪‬ﺍ ِﻹ‪‬ﺗﻘﹶﺎ ِﻥ ﻛﹶﺎﻟ ‪‬‬
‫ﺤﻔﹾ ِ‬‫ﻑ ﺑِﺎﹾﻟ ِ‬
‫ﺲ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻮﺻ‪‬ﻮ ِ‬ ‫ﺾ ‪‬ﻣ ‪‬ﻦ ﹶﻟ‪‬ﻴ ‪‬‬‫‪‬ﻳ ﹶﻘ ‪‬ﻊ ﻓِﻰ ﹶﺃﺳ‪‬ﺎﻧِﻴ ِﺪﻫ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻕ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻃِﻰ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‬ ‫ﺼ ‪‬ﺪ ِ‬
‫ﺴ‪‬ﺘ ِﺮ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺻ ﹾﻔﻨ‪‬ﺎ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻓِﺈ ﱠﻥ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫‪١٣٠‬‬
‫ﺿﺮ‪‬ﺍِﺑ ِﻬ ‪‬ﻢ ﻣِﻦ‬
‫ﺚ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻴ ٍﻢ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺐ ‪‬ﻭ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ِﺯﻳ‪‬ﺎ ٍﺩ ‪‬ﻭﹶﻟ‪‬ﻴ ِ‬
‫ﺸ ‪‬ﻤﹸﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬ﻌﻄﹶﺎ ِﺀ ‪‬ﺑ ِﻦ ﺍﻟﺴ‪‬ﺎِﺋ ِ‬
‫‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ِﺮ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ‬
‫ﺻ ﹾﻔﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭ‪‬ﺍﻟ ‪‬‬‫‪‬ﺣﻤ‪‬ﺎ ِﻝ ﺍﻵﺛﹶﺎ ِﺭ ‪‬ﻭ‪‬ﻧﻘﱠﺎ ِﻝ ﺍ َﻷ ‪‬ﺧﺒ‪‬ﺎ ِﺭ‪ .‬ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﻭ‪ِ‬ﺇ ﹾﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺑﻤ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﲔ ﹶﻓ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻣِﻦ ﹶﺃ ﹾﻗﺮ‪‬ﺍِﻧ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻤ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ ِﻹ‪‬ﺗﻘﹶﺎ ِﻥ ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘﻘﹶﺎ ‪‬ﻣ ِﺔ ﻓِﻰ‬
‫ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭِﻓ ‪‬‬
‫ﺼﹶﻠ ﹲﺔ‬
‫ﻀﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻓِﻰ ﺍﹾﻟﺤ‪‬ﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ‪‬ﺗ‪‬ﺒ ِﺔ َﻷ ﱠﻥ ‪‬ﻫﺬﹶﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹲﺔ ‪‬ﺭﻓِﻴ ‪‬ﻌ ﹲﺔ ‪‬ﻭ ‪‬ﺧ ‪‬‬‫ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ‪‬ﻳ ِﺔ ‪‬ﻳ ﹾﻔ ‪‬‬
‫ﻼﹶﺛ ﹶﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺳﻤ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻄﹶﺎ ًﺀ ‪‬ﻭ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻭﹶﻟ‪‬ﻴﺜﹰﺎ ِﺑ ‪‬ﻤ‪‬ﻨﺼ‪‬ﻮ ِﺭ‬ ‫ﺖ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟﱠﺜ ﹶ‬‫ﻚ ِﺇﺫﹶﺍ ﻭ‪‬ﺍ ‪‬ﺯ‪‬ﻧ ‪‬‬
‫‪‬ﺳِﻨ‪‬ﻴ ﹲﺔ ﹶﺃ ﹶﻻ ‪‬ﺗﺮ‪‬ﻯ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺚ ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘﻘﹶﺎ ‪‬ﻣ ِﺔ‬
‫ﺤﺪِﻳ ِ‬ ‫ﺶ ‪‬ﻭِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴﻞﹶ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﺧ‪‬ﺎِﻟ ٍﺪ ﻓِﻰ ِﺇ‪‬ﺗﻘﹶﺎ ِﻥ ﺍﹾﻟ ‪‬‬ ‫‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﺘ ِﻤ ِﺮ ‪‬ﻭ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ﺍ َﻷ ‪‬ﻋ ‪‬ﻤ ِ‬
‫ﻚ ِﻟﱠﻠﺬِﻯ‬ ‫ﺚ ﻓِﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ِﻋ‪‬ﻨﺪ‪ ‬ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺑِﺎﹾﻟ ‪‬‬
‫ﲔ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳﺪ‪‬ﺍﻧ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺷ ‪‬‬ ‫ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﺒ‪‬ﺎِﻳِﻨ ‪‬‬
‫ﺤﺪِﻳِﺜ ِﻬ ‪‬ﻢ‬ ‫ﺶ ‪‬ﻭِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ‪‬ﻭِﺇ ‪‬ﺗﻘﹶﺎِﻧ ِﻬ ‪‬ﻢ ِﻟ ‪‬‬ ‫ﻆ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮ ٍﺭ ﻭ‪‬ﺍ َﻷﻋ‪ ‬ﻤ ِ‬ ‫ﺤ ِﺔ ِﺣ ﹾﻔ ِ‬
‫ﺻ‪‬‬ ‫ﺽ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻣِﻦ ِ‬ ‫ﺍ ‪‬ﺳ‪‬ﺘﻔﹶﺎ ‪‬‬
‫ﺖ‬ ‫ﺠﺮ‪‬ﻯ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ِﺇﺫﹶﺍ ﻭ‪‬ﺍ ‪‬ﺯ‪‬ﻧ ‪‬‬ ‫ﺚ ‪‬ﻭﻓِﻰ ِﻣ ﹾﺜ ِﻞ ‪‬ﻣ ‪‬‬‫ﻚ ﻣِﻦ ‪‬ﻋﻄﹶﺎ ٍﺀ ‪‬ﻭ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻭﹶﻟ ‪‬ﻴ ٍ‬
‫‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮﺍ ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﺤ ‪‬ﻤﺮ‪‬ﺍِﻧ ‪‬ﻰ‬
‫ﺚ ﺍﹾﻟ ‪‬‬ ‫ﻑ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﺟﻤِﻴﹶﻠ ﹶﺔ ‪‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﻌ ﹶ‬ ‫ﺨِﺘﻴ‪‬ﺎِﻧ ‪‬ﻰ ‪‬ﻣ ‪‬ﻊ ‪‬ﻋﻮ‪ِ ‬‬‫ﺴ‪‬‬ ‫ﺏ ﺍﻟ ‪‬‬
‫‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ َﻷ ﹾﻗﺮ‪‬ﺍﻥِ ﻛﹶﺎ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻮ ٍﻥ ‪‬ﻭﹶﺃﻳ‪‬ﻮ ‪‬‬
‫ﺏ ﺻ‪‬ﺎ ِﺣﺒ‪‬ﺎ ‪‬ﻫﻤ‪‬ﺎ ِﺇ ﱠﻻ ﹶﺃ ﱠﻥ ﺍﹾﻟ‪‬ﺒ ‪‬ﻮ ﹶﻥ‬ ‫ﺴ ِﻦ ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ِﺳﲑِﻳ ‪‬ﻦ ﹶﻛﻤ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻮ ٍﻥ ‪‬ﻭﹶﺃﻳ‪‬ﻮ ‪‬‬ ‫ﺤ‪‬‬‫‪‬ﻭ ‪‬ﻫﻤ‪‬ﺎ ﺻ‪‬ﺎ ِﺣﺒ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺚ ﹶﻏ‪‬ﻴ ‪‬ﺮ‬ ‫ﻑ ‪‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﻌ ﹸ‬ ‫ﺻﺤ‪ِ ‬ﺔ ﺍﻟ‪‬ﻨ ﹾﻘ ِﻞ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻮ ‪‬‬ ‫ﻀ ِﻞ ‪‬ﻭ ِ‬ ‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻫ ﹶﺬ‪‬ﻳ ِﻦ ‪‬ﺑﻌِﻴ ‪‬ﺪ ﻓِﻰ ﹶﻛﻤ‪‬ﺎ ِﻝ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺻ ﹾﻔﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﺰﹶﻟ ِﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ‬
‫ﻕ ‪‬ﻭﹶﺃﻣ‪‬ﺎ‪‬ﻧ ٍﺔ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ﺎ ﹶﻝ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﺻ ‪‬ﺪ ٍ‬‫‪‬ﻣ ‪‬ﺪﻓﹸﻮ ‪‬ﻋ‪‬ﻴ ِﻦ ‪‬ﻋ ‪‬ﻦ ِ‬
‫ﺼ ‪‬ﺪ ‪‬ﺭ ‪‬ﻋ ‪‬ﻦ ﹶﻓ ‪‬ﻬ ِﻤﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﻏِﺒ ‪‬ﻰ‬ ‫ﺴ ِﻤ‪‬ﻴ ِﺔ ِﻟ‪‬ﻴﻜﹸﻮ ﹶﻥ ‪‬ﺗ ‪‬ﻤﺜِﻴﹸﻠ ‪‬ﻬ ‪‬ﻢ ِﺳ ‪‬ﻤ ﹰﺔ ‪‬ﻳ ‪‬‬‫ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﻣ‪‬ﱠﺜ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ﻓِﻰ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻼ ‪‬ﻳ ﹶﻘﺼ‪ ‬ﺮ ﺑِﺎﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﺍﹾﻟﻌ‪‬ﺎﻟِﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ِﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟِﺘ ِﻪ‬ ‫ﺐ ﹶﺃ ‪‬ﻫِﻠ ِﻪ ﻓِﻴ ِﻪ ﹶﻓ ﹶ‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻃﺮِﻳ ‪‬ﻖ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻓِﻰ ‪‬ﺗ ‪‬ﺮِﺗﻴ ِ‬
‫ﻕ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟِﺘ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﻄﹶﻰ ﹸﻛ ﱡﻞ ﺫِﻯ ‪‬ﺣ ‪‬ﻖ ﻓِﻴ ِﻪ ‪‬ﺣ ﱠﻘ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﺰ ﹸﻝ‬ ‫ﻀ ‪‬ﻊ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ِﺭ ﻓِﻰ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻓ ‪‬ﻮ ‪‬‬
‫‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﻣ‪‬ﺘ ِ‬
‫ﺖ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬‫ﺸ ﹶﺔ ‪ -‬ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ‪ -‬ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻗﹶﺎﹶﻟ ‪‬‬ ‫‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ‪‬ﺘ ‪‬ﻪ‪ .‬ﻭﹶﻗ ‪‬ﺪ ﹸﺫ ِﻛ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻕ ﹸﻛ ﱢﻞ‬ ‫ﺱ ‪‬ﻣﻨ‪‬ﺎ ِﺯﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ .‬ﻣ ‪‬ﻊ ﻣ‪‬ﺎ ‪‬ﻧ ﹶﻄ ‪‬ﻖ ِﺑ ِﻪ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ﻣِﻦ ﹶﻗ ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ) ‪‬ﻭﹶﻓ ‪‬ﻮ ‪‬‬
‫‪ -‬ﹶﺃ ﹾﻥ ‪‬ﻧ‪‬ﻨ ‪‬ﺰ ﹶﻝ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺧﺒ‪‬ﺎ ِﺭ ‪‬ﻋ ‪‬ﻦ‬ ‫ﻒ ﻣ‪‬ﺎ ‪‬ﺳﹶﺄﹾﻟ ‪‬‬ ‫ﺤ ِﻮ ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮ ِﻩ ‪‬ﻧ ‪‬ﺆﱢﻟ ‪‬‬ ‫ﺫِﻯ ِﻋ ﹾﻠ ٍﻢ ‪‬ﻋﻠِﻴ ‪‬ﻢ ( ﹶﻓ ‪‬ﻌﻠﹶﻰ ‪‬ﻧ ‪‬‬
‫ﺚ ‪‬ﻣ‪‬ﺘ ‪‬ﻬﻤ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﻭ ِﻋ ‪‬ﻨ ‪‬ﺪ‬‫ﺤﺪِﻳ ِ‬ ‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ .- -‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻣِﻨﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻫﻢ‪ِ ‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﻮ ٍﺭ ﹶﺃﺑِﻰ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﺍﹾﻟ ‪‬ﻤﺪ‪‬ﺍِﺋِﻨ ‪‬ﻰ‬
‫ﺨﺮِﻳ ِﺞ ﺣ‪‬ﺪِﻳِﺜ ِﻬ ‪‬ﻢ ﹶﻛ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ِﻣ ‪‬‬
‫ﺴﻨ‪‬ﺎ ‪‬ﻧ‪‬ﺘﺸ‪‬ﺎ ﹶﻏ ﹸﻞ ِﺑ‪‬ﺘ ‪‬‬
‫ﺍ َﻷ ﹾﻛﹶﺜ ِﺮ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﻠ ‪‬‬
‫ﺙ ‪‬ﺑ ِﻦ‬ ‫ﺏ ‪‬ﻭ ِﻏﻴ‪‬ﺎ ِ‬ ‫ﺼﻠﹸﻮ ِ‬‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺱ ﺍﻟﺸ‪‬ﺎ ِﻣ ‪‬ﻰ ﻭ‪ ‬ﻣ ‪‬‬‫‪‬ﻭﻋ‪ ‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺧ‪‬ﺎِﻟ ٍﺪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﹾﻟ ﹸﻘﺪ‪‬ﻭ ِ‬
‫ﺚ‬
‫ﺿ ِﻊ ﺍ َﻷﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﺨ ِﻌ ‪‬ﻰ ﻭ‪‬ﹶﺃ ‪‬ﺷﺒ‪‬ﺎ ِﻫ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻤ ِﻦ ﺍ‪‬ﺗ ِﻬ ‪‬ﻢ ِﺑ ‪‬ﻮ ‪‬‬
‫ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃﺑِﻰ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺍﻟ‪‬ﻨ ‪‬‬

‫‪١٣١‬‬
‫ﺴ ﹾﻜﻨ‪‬ﺎ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ‬
‫ﻂ ﹶﺃ ‪‬ﻣ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ‪‬ﺣﺪِﻳِﺜ ِﻪ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ‪‬ﺮ ﹶﺃ ِﻭ ﺍﹾﻟ ‪‬ﻐﹶﻠ ﹸ‬
‫ﻚ ‪‬ﻣ ِﻦ ﺍﹾﻟﻐ‪‬ﺎِﻟ ‪‬‬
‫‪‬ﻭ‪‬ﺗ ‪‬ﻮﻟِﻴ ِﺪ ﺍ َﻷ ‪‬ﺧﺒ‪‬ﺎ ِﺭ‪ .‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﺣﺪِﻳِﺜ ِﻬ ‪‬ﻢ‪.٣٢٤ ".‬‬
‫ﻓﻘﺪ ﻗﺴ‪‬ﻢ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﺃﺭﺑﻊ ﻃﺒﻘﺎﺕ‪،‬ﺍﻟﺜﻘﺎﺕ ﺍﻷﺛﺒﺎﺕ‪ ،‬ﻭﺍﳌﺘﻮﺳﻄﻮﻥ‪ ،‬ﻭﺍﳌﺘﻬﻤﻮﻥ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ‬
‫ﻋﻠﻰ ﺣﺪﻳﺜﻬﻢ ﺍﻟﻨﻜﺎﺭﺓ ﺃﻭ ﺍﻟﻐﻠﻂ‪ ،‬ﻓﻬﻮ ﻻ ﳜﺮﺝ ﻟﻠﻄﺒﻘﻴﺘﲔ ﺍﻷﺧﲑﺗﲔ‪ ،‬ﻭﳜﺮﺝ ﻟﻸﻭﱃ ﰲ‬
‫ﺻﺤﻴﺤﻪ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻞ ﺃﺧﺮﺝ ﳍﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻡ ﺃﺭﺍﺩ ﺇﻓﺮﺍﺩ ﻛﺘﺎﺏ ﳍﺎ‬
‫‪٣٢٥‬‬
‫ﻓﻤﺎﺕ‪ ،‬ﺃﻭ ﻛﺘﺒﻪ ﻟﻜﻦ ﱂ ﻳﻘﺮﺃﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ؟!!‬
‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻔﻴﺎﻥ ﺻﺎﺣﺐ ﻣﺴﻠﻢ " ﺇﻥ ﻣﺴﻠﻤﺎ ﺃﺧﺮﺝ ﺛﻼﺛﺔ ﻛﺘﺐ ﻣﻦ‬
‫ﺍﳌﺴﻨﺪﺍﺕ‪:‬‬
‫ﺃﺣﺪﻫﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺮﺃﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻳﺪﺧﻞ ﻓﻴﻪ ﻋﻜﺮﻣﺔ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺻﺎﺣﺐ ﺍﳌﻐﺎﺯﻱ‪ ،‬ﻭﺃﻣﺜﺎﳍﻤﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪:‬ﻳﺪﺧﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ"‪:٣٢٦‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺍﻹﻣﺎﻡ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻓﲑﺩ‪‬ﻩ ﻣﺎ ﻧﻘﻠﻨﺎﻩ ﻋﻨﻪ ﻣﻦ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ‬
‫ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻭﺃﺣﺎﺩﻳﺚ ﺍﳌﻐﺎﺯﻱ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﳓﻮﻫﺎ ‪.‬‬
‫‪٣٢٧‬‬
‫ﺐ ﻣِﻦ ‪‬ﺣﺪِﻳِﺜ ِﻪ ﺍﻟ ‪‬ﺮﻗﹶﺎﻕ‪"،‬‬
‫ﻒ‪،‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬
‫ﺿﻌِﻴ ‪‬‬
‫ﻭﻗﺎﻝ ﻋﻦ ﳒﻴﺢ ﺃﺑﻮ ﻣﻌﺸﺮ ﺍﳌﺪﻳﲏ ﺍﻟﺴﻨﺪﻱ‪ ":‬ﻫ ‪‬ﻮ ‪‬‬
‫ﻭﻗﺎﻝ ﻋﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺳﻨﺎﻥ‪":‬ﻳﻜﺘﺐ ﻣﻦ ﺣﺪﻳﺜﻪ ﺍﻟﺮﻗﺎﻕ"‪.٣٢٨‬‬
‫‪٣٢٩‬‬
‫ﻭﻗﺎﻝ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﻴﺪﺓ ﺍﻟﺮﺑﺬﻱ‪":‬ﺿﻌﻴﻒ ﺇﻻ ﺃﻧﻪ ﻳﻜﺘﺐ ﻣﻦ ﺣﺪﻳﺜﻪ ﺍﻟﺮﻗﺎﻕ"‬

‫‪ - ٣٢٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪/١‬ﺹ ‪٢‬‬

‫‪ - ٣٢٥‬ﺍﻧﻈﺮ ﻣﻜﺎﻧﺔ ﺍﻟﺼﺤﻴﺤﲔ ﺍﻟﻄﺒﻌﺔ ﺍﻷﺧﲑﺓ ﻭﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﳋﻠﻴﻞ ﺧﺎﻃﺮ ﻭﺍﳋﻼﻑ ﺑـﲔ ﺍﻟﻘﺎﺿـﻲ‬
‫ﻋﻴﺎﺽ ﻭﺍﳊﺎﻛﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﻟﺔ ‪.‬‬
‫‪ - ٣٢٦‬ﺍﻧﻈﺮ ﺻﻴﺎﻧﺔ ﻣﺴﻠﻢ ‪ ٩١‬ﻭﻣﻘﺪﻣﺔ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﳌﻼ ﺧﺎﻃﺮ ‪١٢٨‬‬
‫‪ - ٣٢٧‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪)-‬ﺝ ‪ / ٣‬ﺹ ‪( ٣٢٥‬‬
‫‪ - ٣٢٨‬ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٣٦٦‬‬
‫‪ - ٣٢٩‬ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ‪)-‬ﺝ ‪ / ٦‬ﺹ ‪( ٣٣٤‬‬

‫‪١٣٢‬‬
‫ﻭﻗﺎﻝ ﻋﻦ ﺯﻳﺎﺩ ﺍﻟﺒﻜﺎﺋﻲ ﺻﺎﺣﺐ ﺍﳌﻐﺎﺯﻱ‪ ":‬ﻻ ﺑﺄﺱ ﺑﻪ ﰲ ﺍﳌﻐﺎﺯﻱ ﺧﺎﺻﺔ ﻭﺃﻣﺎ ﰲ‬
‫ﻏﲑﻫﺎ ﻓﻼ"‪.٣٣٠‬‬
‫ﺕ ﻓِﻲ‬ ‫ﻭﺃﻣ‪‬ﺎ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﺣﺰﻡ ﻓﲑ ‪‬ﺩ ‪‬ﻩ ﻗﻮﻝ ﺍﺑﻦ ﺣﺰﻡ ﻧﻔﺴﻪ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﰲ ﺍﶈﻠﱠﻰ‪ ":‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟ ﹸﻘﻨ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺑ ﹾﻜ ٍﺮ ﺛﻨﺎ‬
‫ﻚ ﺛﻨﺎ ‪‬ﻣ ‪‬‬
‫ﺍﹾﻟ ِﻮ‪‬ﺗ ِﺮ‪ :‬ﹶﻓِﺈ ﱠﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺭﺑِﻴ ٍﻊ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﺛﻨﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
‫ﺹ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ‬‫ﺤ‪‬ﻨ ِﻔ ‪‬ﻲ ﻗﹶﺎﻻ‪ :‬ﺛﻨﺎ ﹶﺃﺑ‪‬ﻮ ﺍ َﻷ ‪‬ﺣ ‪‬ﻮ ِ‬ ‫ﺱ ﺍﹾﻟ ‪‬‬
‫ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﺛﻨﺎ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ‪ ،‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟﻮ‪‬ﺍ ٍ‬
‫ﻱ‬‫ﺴ ‪‬ﻌ ِﺪ ‪‬‬
‫ﺤ ‪‬ﻮﺭ‪‬ﺍ ِﺀ ‪‬ﻫ ‪‬ﻮ ‪‬ﺭﺑِﻴ ‪‬ﻌ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺷ‪‬ﻴﺒ‪‬ﺎ ﹶﻥ ﺍﻟ ‪‬‬
‫ﺴﺒِﻴ ِﻌ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ ‪‬‬
‫ﻕ ﺍﻟ ‪‬‬
‫ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺕ ﹶﺃﻗﹸﻮﹸﻟ ‪‬ﻬ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟ ِﻮ‪‬ﺗ ِﺮ ‪-‬‬
‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﻋﱠﻠ ‪‬ﻤﻨِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﹶﻛِﻠﻤ‪‬ﺎ ٍ‬ ‫ﺤ‪‬‬‫‪ -‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬‬
‫ﺕ ﺍﹾﻟ ِﻮ‪‬ﺗ ِﺮ‪،‬ﹸﺛ ‪‬ﻢ ﺍ‪‬ﺗ ﹶﻔﻘﹶﺎ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﻫ ِﺪﻧِﻲ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ‬ ‫ﺱ ﻓِﻲ ِﺭﻭ‪‬ﺍ‪‬ﻳِﺘ ِﻪ‪ :‬ﻓِﻲ ﹸﻗﻨ‪‬ﻮ ِ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺟﻮ‪‬ﺍ ٍ‬
‫ﺖ‪ ،‬ﻭِﻗﻨِﻲ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ‬‫ﺖ‪ ،‬ﻭﺑ‪‬ﺎ ِﺭ ‪‬ﻙ ﻟِﻲ ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ‪‬ﻋ ﹶﻄ‪‬ﻴ ‪‬‬ ‫ﺖ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﱠﻟﻨِﻲ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﱠﻟ‪‬ﻴ ‪‬‬
‫ﺖ‪ ،‬ﻭﻋ‪‬ﺎِﻓﻨِﻲ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ﻋ‪‬ﺎﹶﻓ‪‬ﻴ ‪‬‬
‫‪‬ﻫ ‪‬ﺪ‪‬ﻳ ‪‬‬
‫‪٣٣١‬‬
‫ﺖ"‬
‫ﺖ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ﹾﻛ ‪‬‬ ‫ﻚ ‪‬ﺗ ﹾﻘﻀِﻲ ﻭ‪‬ﻻ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻚ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﻻ ‪‬ﻳ ِﺬ ﱡﻝ ‪‬ﻣ ‪‬ﻦ ﻭ‪‬ﺍﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺖ‪،‬ﺇ‪‬ﻧ ‪‬‬ ‫ﻀ‪‬ﻴ ‪‬‬
‫ﹶﻗ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬ﻪ‪ .‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍ َﻷﹶﺛ ‪‬ﺮ ‪‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻣﻤ‪‬ﺎ‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ِ‬
‫ﺕ ِﺫ ﹾﻛ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ٌﺀ‪،‬ﹶﻓ‪‬ﻨ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻋِﻠ ‪‬ﻲ‪ :‬ﺍﹾﻟ ﹸﻘﻨ‪‬ﻮ ‪‬‬
‫ﺠ ‪‬ﺪ ﻓِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ‬ ‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻤﹾﺜِﻠ ِﻪ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻧ ِ‬
‫‪‬ﻳ ‪‬‬
‫ﻱ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻋِﻠ ‪‬ﻲ‪ :‬ﻭِﺑ ‪‬ﻬﺬﹶﺍ ‪‬ﻧﻘﹸﻮ ﹸﻝ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ‬ ‫ﺐ ﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬ ‫ﺚ ﹶﺃ ‪‬ﺣ ‪‬‬‫ﺤﺪِﻳ ِ‬
‫ﻒ ﺍﹾﻟ ‪‬‬
‫ﺿﻌِﻴ ‪‬‬ ‫‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪ :‬‬
‫ﺐ ﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ"‪.٣٣٢‬‬ ‫ﺴ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬‬‫ﺕ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ‪‬ﻫﺬﹶﺍ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺍﹾﻟﻘﹸﻨ‪‬ﻮ ‪‬‬
‫ﻳﻌﲏ‪ :‬ﺍﳌﺮﻓﻮﻉ ﺇﱃ ﺍﻟﻨﱯ  ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﺣﺴﺐ ﻭﺟﻬﺔ ﻧﻈﺮﻩ‪ ،‬ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺍﳌﻮﻗﻮﻑ ﻋﻠﻰ ﺻﺤﺎﰊ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﲟﺜﻞ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ﺭﲪﻪ ﺍﷲ‪:‬ﻓﻬﻮ – ﻭﺇﻥ ﻧﻘﻠﻪ ﻋﺎﻣﺔ ﻣﻦ ﺗﻜﱠﻠﻢ‬
‫ﻋﻦ ﺣﻜﻢ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺑﺄﻧﻪ ﻳﺬﻫﺐ ﺇﱃ ﺍﳌﻨﻊ ﻣﻄﻠﻘﹰﺎ – ﻭﲪﻠﻪ ﺑﻌﻀﻬﻢ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ‬

‫‪ - ٣٣٠‬ﻣﻦ ﻟﻪ ﺭﻭﺍﻳﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ‪)-‬ﺝ ‪ / ١‬ﺹ ‪ ( ٤١١‬ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ‪)-‬ﺝ ‪ / ٢‬ﺹ ‪ ( ٩١‬ﻭﺍﻟﻜﺎﻣﻞ ﻻﺑـﻦ‬
‫ﻋﺪﻱ‪)-‬ﺝ ‪ / ٣‬ﺹ ‪ ( ١٩١‬ﻭﺗﺎﺭﻳﺦ ﺍﺑﻦ ﻣﻌﲔ ‪ -‬ﺍﻟﺪﺍﺭﻣﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ١١٤‬‬
‫‪ - ٣٣١‬ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﺍﻟ ‪‬‬
‫ﺼﻠﹶﺎ ِﺓ )‪ ، ( ٤٦٤‬ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨـﻬﺎﺭ )‪ ، ( ١٧٤٥‬ﺃﺑـﻮ ﺩﺍﻭﺩ ‪ :‬ﺍﻟـﺼﻼﺓ‬
‫)‪ ، ( ١٤٢٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ‪ :‬ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، ( ١١٧٨‬ﺃﲪـﺪ )‪ ، ( ١٩٩/١‬ﺍﻟـﺪﺍﺭﻣﻲ ‪ :‬ﺍﻟـﺼﻼﺓ‬
‫)‪ . ( ١٥٩١‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻜﺲ ﻣﺎ ﻳﻘﻮﻝ ﺍﺑﻦ ﺣﺰﻡ‬
‫‪ - ٣٣٢‬ﺍﶈﻠﻰ ﺝ ‪ / ٢‬ﺹ ‪( ٦٧٧‬‬

‫‪١٣٣‬‬
‫ﺺ ﺍﻟﻘﺎﺿﻲ ﺭﲪﻪ ﺍﷲ؛ ﺫﻟﻚ ﺃﻥ ﺍﳌﻮﺟﻮﺩ ﰲ ﻛﺘﺒﻪ ﻣﻐﺎﻳ ‪‬ﺮ ﳌﺎ‬
‫ﺽ ﺑﻨ ‪‬‬
‫ﺷﺪﻳﺪ ﺍﻟﻀﻌﻒ – ﻣﻨﻘﻮ ‪‬‬
‫ﻧﻘﻞ ﻋﻨﻪ‪ ،‬ﻭﻋﻨﺪ ﺗﺘﺒﻊ ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺟﺪﻧﺎ ﺃﻧﻪ ﻳﺬﻫﺐ ﺇﱃ‬
‫ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳋﲑ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﺑﻞ ﰲ‬
‫ﺍﳌﺴﺘﺤﺒﺎﺕ‪ ،‬ﺑﻞ ﰲ ﺍﻻﻧﻜﻔﺎﻑ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ‪:‬‬
‫ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ" ﺍﻟﺘﻨﺸﻴﻒ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ""ﻫﺬﺍﻥ ﺧﱪﺍﻥ ﱂ ﻳﺼﺤﺎ‪،‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻣﻴﻤﻮﻧﺔ ﺃﻥ ﺍﻟﻨﱯ  ﺍﻏﺘﺴﻞ ﻋﻨﺪﻫﺎ ﻓﻨﺎﻭﻟﺘﻪ ﺍﳌﻨﺪﻳﻞ ﻓﺮﺩﻩ ‪ ...‬ﰒ ﺫﻛﺮ‬
‫ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﰒ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﺟﻮﺍﺯ ﺍﻟﺘﻨﺸﻴﻒ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ‬
‫ﻣﻴﻤﻮﻧﺔ ﻓﻬﻮ ﺣﻜﺎﻳﺔ ﺣﺎﻝ‪ ،‬ﻭﻗﻀﻴﺔ ﻋﲔ ‪.٣٣٣ "..‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺃﻣﺮﻩ  ﻣﻦ ﻳﺴﺘﻴﻘﻆ ﻭﳚﺪ ﺍﻟﺒﻠﻞ ﻭﻻ ﻳﺬﻛﺮ ﺍﺣﺘﻼﻣﹰﺎ ﺑﺎﻟﻐﺴﻞ" ﻗﺪ‬
‫ﺝ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻭﻫﻮ ﺿﻌﻴﻒ ‪ ...‬ﰒ ﻗﺎﻝ‪:‬‬ ‫ﺑﲔ ﺃﺑﻮ ﻋﻴﺴﻰ ﺿﻌﻔﻪ‪ ،‬ﻷﻧﻪ ﳐ ‪‬ﺮ ‪‬‬
‫ﻭﺍﻟﺼﺤﻴ ‪‬ﺢ ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ ﺇﺫﺍ ﱂ ﻳﻠﺒﺴﻪ ﻏﲑﻩ‪ ،‬ﻷﻧﻪ ﻳﻘﻄﻊ ﻋﻠﻰ ﺃﻧﻪ ﻣﻨﻪ ﺍﻫـ‪:٣٣٤‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ‪‬ﺣﺠ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻟﺘﺄﻣﲔ‪ ":‬ﻗﺪ ﻋﻠﻞ ﺃﺑﻮ‬
‫ﻋﻴﺴﻰ ﺣﺪﻳﺚ ﻭﺍﺋﻞ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﻟﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻵﻣﲔ ﺣﺪﻳﺚ‬
‫ﻼ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ  ﻳﻘﻮﻝ‪ :‬ﺁﻣﲔ ‪...‬‬ ‫ﺻﺤﻴﺢ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﻩ ﻣﺎﻟﻚ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﻣﺮﺳ ﹰ‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺍﻟ ‪‬ﺴﻨ‪‬ﺔ ﺃﻥ ﻳﻘﻮﳍﺎ ﺍﻹﻣﺎ ‪‬ﻡ ﻟﻘﻮﻟﻪ" ﺇﺫﺍ ﺃﻣ‪‬ﻦ ﺍﻹﻣﺎ ‪‬ﻡ ﻓﺄﻣ‪‬ﻨﻮﺍ" ﻭﻟﺮﻭﺍﻳﺔ ﺍﺑﻦ ﺷﻬﺎﺏ ﺃﻥ ﺍﻟﻨﱯ‬
‫‪٣٣٥‬‬
‫ﻛﺎﻥ ﻳﻘﻮﳍﺎ‪ ،‬ﻭﺍﳌﺮﺳﻞ ﻋﻨﺪﻧﺎ ﺣﺠﺔ ﻛﺎﳌﺴﻨﺪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻣﺮﺳﻞ ﺍﺑﻦ ﺷﻬﺎﺏ ‪"...‬‬
‫ﻭﻫﻨﺎﻙ ﳕﺎﺫﺝ ﻛﺜﲑﺓ ‪،٣٣٦‬ﻭﺳﻮﻑ ﻧﻘﺘﺼﺮ ﻋﻠﻰ ﳕﻮﺫﺝ ﻭﺍﺣ ٍﺪ ﻓﻘﻂ ﻳﻮﺿﺢ ﺭﺃﻳﻪ ﺑﺸﻜ ٍﻞ‬
‫ﺲ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺼﺮﳛﻪ ﺑﺎﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻣﻊ ﺿﻌﻔﻪ ﻋﻨﺪﻩ‪،‬‬
‫ﺻﺮﻳ ٍﺢ ﻻ ﳛﺘﻤﻞ ﺍﻟﻠﺒ ‪‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻟﺘﺸﻤﻴﺖ ﺇﺫﺍ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ‪ ":‬ﺭﻭﻯ ﺃﺑﻮ ﻋﻴﺴﻰ ﺣﺪﻳﺜﹰﺎ‬

‫‪ - ٣٣٣‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ‪٧٠-٦٩/١‬‬

‫‪ - ٣٣٤‬ﺍﻟﻌﺎﺭﺿﺔ ‪١٧٣-١٧٢/١‬‬
‫‪ - ٣٣٥‬ﺍﻟﻌﺎﺭﺿﺔ ‪ ٥٠-٤٨/٢‬ﻭﺍﻧﻈﺮ ﻓﻴﻪ ‪ ١٣/١‬ﻟﺘﺼﺤﻴﺤﻪ ﻣﺮﺳﻞ ﺍﻟﺰﻫﺮﻱ‬
‫‪ - ٣٣٦‬ﺍﻧﻈﺮ ﺍﻟﻌﺎﺭﺿﺔ ‪ ٨٠-٧٩/٢‬ﻭ‪١١٣-١٢‬ﻭ‪٢١٦-٢١٥‬ﻭ‪١٥٦-١٥٥/١٠‬‬

‫‪١٣٤‬‬
‫ﺐ ﺍﻟﻌﻤﻞ ﺑﻪ‪،‬‬
‫ﺖ ﻓﻼ" ﻭﻫﻮ ﺇﻥ ﻛﺎﻥ ﳎﻬﻮ ﹰﻻ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﺤ ‪‬‬
‫ﳎﻬﻮ ﹰﻻ" ﺇﻥ ﺷﺌﺖ ﴰﺘ‪‬ﻪ ﻭﺇﻥ ﺷﺌ ‪‬‬
‫‪٣٣٧‬‬
‫ﺲ‪ ،‬ﻭﺗﻮﺩ ‪‬ﺩ ﻟ ‪‬ﻪ"‬
‫ﻷﻧﻪ ﺩﻋﺎ ٌﺀ ﲞ ٍﲑ‪ ،‬ﻭﺻﻠ ﹲﺔ ﻟﻠﺠﻠﻴ ِ‬
‫ﻀ ‪‬ﺢ ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ ﺭﲪﻪ ﺍﷲ ﻛﻤﺬﻫﺐ ﻋﺎﻣﺔ‬
‫ﻭ‪‬ﺬﺍ ﻳ‪‬ﺘ ِ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﺟﻮﺍﺯ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﺿﻌﻔﻪ‬
‫‪٣٣٨‬‬
‫ﺷﺪﻳﺪﹰﺍ ﻛﺎﳌﻮﺿﻮﻉ ﻭﺍﳌﺘﺮﻭﻙ ﻭﳓﻮﳘﺎ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﻉ ﻋﻨﺪ ﺍﳌﺘﻘﺪﻣﲔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ‬
‫ﺖ‪ :‬ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﺴﺎﻟ ﹶﺔ ﻣﻮﺿ ‪‬ﻊ ﺇﲨﺎ ٍ‬
‫ﻗﻠ ‪‬‬
‫ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻹﻳﺮﺍﺩﻫﻢ ﺇﻳﺎﻩ ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﻪ‪ ،‬ﲟﺎ ﻓﻴﻬﻢ ﺍﻹﻣﺎﻡ‬
‫ﺕ ﻣﻦ ﻗﺒ ﹸﻞ ‪.‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ – ﻛﻤﺎ ﺫﻛﺮ ‪‬‬
‫ــــــــــــــــ‬

‫‪ - ٣٣٧‬ﺍﻟﻌﺎﺭﺿﺔ ‪٢٠٥/١٠‬‬
‫‪ - ٣٣٨‬ﺍﻧﻈﺮ ﺧﻄﻮﺭﺓ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻀﻌﻴﻒ ﺑﺎﳌﻮﺿﻮﻉ ﺹ ‪٨٤-٧٩‬‬

‫‪١٣٥‬‬
 ‫ﺚ‬
‫ﺐ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺍﳌﺬﻫ ‪‬‬
‫ﻒ‬
‫ﻁ ﺍﻟﱵ ﻗﻴ‪‬ﺪ ‪‬ﺎ ﺍﳌﺘﺄﺧﺮﻭﻥ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴ ِ‬
‫ﺍﻟﺸﺮﻭ ﹸ‬

‫ﺖ ﻻ ﺗﻘﻮ‪‬ﻯ ﻋﻠـﻰ‬ ‫ﻁ‪ -‬ﻭﺇ ﹾﻥ ﲢﻘﻘ ‪‬‬ ‫ﷲ ‪-‬ﺃ ﱠﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻭ ﹶ‬ ‫ﺐ – ﺣﻔﻈ ‪‬ﻪ ﺍ ُ‬ ‫ﻳﺮ‪‬ﻯ ﺃﺳﺘﺎﺫﹸﻧﺎ ﺍﳋﻄﻴ ‪‬‬
‫ﺚ‬
‫ﺕ ‪‬ﺣ ﹾﻜ ٍﻢ ﺷﺮﻋ ‪‬ﻲ‪،‬ﺃﻭ ﻓﻀﻴﻠ ٍﺔ ‪‬ﺧﻠﹸﻘ‪‬ﻴ ٍﺔ‪ ،‬ﻭﰲ ﺭﺃﻳﻪ ﺃ ﱠﻥ ﺍﳊـﺪﻳ ﹶ‬ ‫ﻒ ﻣﺼﺪﺭﹰﺍ ﻹﺛﺒﺎ ِ‬ ‫ﺟﻌ ِﻞ ﺍﻟﻀﻌﻴ ِ‬
‫ﺏ‬
‫ﺏ ﺍﻟﻌﻤـ ِﻞ ﺑـﻪ ﻣـ ‪‬ﻦ ﺑـﺎ ِ‬ ‫ﻒ ﺍﻟﺬﻱ ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺷﺒﻬ ﹸﺔ ﺍﺳﺘﺤﺒﺎ ِ‬ ‫ﺍﻟﻀﻌﻴ ‪‬‬
‫ﺕ‪.‬‬
‫ﺏ ﺍﻹﺛﺒﺎ ِ‬‫ﻁ‪،‬ﻻ ﻣ ‪‬ﻦ ﺑﺎ ِ‬
‫ﺍﻻﺣﺘﻴﺎ ِ‬
‫ﲔ ﻟﻪ ﺿـﻌﻔﻪ‪،‬ﻭﺇﻧﺎ ﻻ‬ ‫ﰒ ﺇ ﱠﻥ ﺍﳌﺮ َﺀ ﻳﻄﻤﺌ ‪‬ﻦ ﺇﱃ ﻣﺎ ﺛﺒﺘﺖ ﺻﺤﺘ‪‬ﻪ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺍﻃﻤﺌﻨﺎﻧﻪ ﺇﱃ ﻣﺎ ﺗﺒ ‪‬‬
‫ﺐ ﻟﻪ ﺍﻻﻧﺘﻘﺎ ﹸﻝ ﺇﻟﻴﻨﺎ ﺑﻄﺮﻳـ ٍﻖ‬ ‫ﺐ ﻻ ﻳ‪‬ﻜ‪‬ﺘ ‪‬‬
‫ﺐ ﺃﻭ ﺗﺮﻫﻴ ٍ‬ ‫ﻧﺘﺼﻮ ‪‬ﺭ ﻓﻀﻴﻠ ﹰﺔ ﺧﻠﻘﻴ ﹰﺔ ﺃﻭ ﺃﻣﺮﹰﺍ ﰲ ﺗﺮﻏﻴ ٍ‬
‫ﺴ ِﻦ ﻟﻐﲑ ِﻩ ‪ -‬ﻭﻫﻮ ﺃﺩﻧ‪‬ـﻰ‬ ‫ﻕ ﺿﻌﻴﻔ ٍﺔ ﳏﺘﻤﻠ ٍﺔ ﺗﺮﺗﻘﻲ ﺇﱃ ﺩﺭﺟ ِﺔ ﺍﳊ ‪‬‬ ‫ﺻﺤﻴ ٍﺢ ﺃﻭ ﺣﺴ ٍﻦ‪،‬ﺃﻭ ﺑﻄﺮ ٍ‬
‫ﺕ ﺍﻟﻘﺒﻮ ِﻝ ‪ -‬ﻻ ﻧﺘﺼ ‪‬ﻮ ‪‬ﺭ ﻫﺬﺍ‪،‬ﺑﻌﺪ ﺃ ﹾﻥ ﻋﺮﻓﻨﺎ ﺍﳉﻬﻮ ‪‬ﺩ ﺍﻟﱵ ﺑﺬﳍﺎ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﻨ ﹸﺬ ﺍﻟـﺼﺪ ِﺭ‬
‫ﺩﺭﺟﺎ ِ‬
‫ﺴﻨ‪‬ﺔ‪ ،‬ﻭﺻﻴﺎﻧﺘِﻬﺎ ﻭﻧﻘﻠِﻬﺎ‪،‬ﻭﺑﻴﺎﻥ ﺻﺤﻴﺤِﻬﺎ ﻣﻦ ﺳﻘﻴﻤِﻬﺎ‪ ،‬ﻭﲨﻌِﻬـﺎ‬ ‫ﻆ ﺍﻟ ‪‬‬
‫ﺍﻷﻭ ِﻝ‪،‬ﰲ ﺳﺒﻴ ِﻞ ﺣﻔ ِ‬
‫ﲔ ﻋﻨﺎﻳ ﹰﺔ ﻓﺎﺋﻘـ ﹰﺔ ﺟﻠﻴﻠـ ﹰﺔ‪،‬‬
‫ﺖ ﺑﻌﻨﺎﻳﺔ ﺍﳌﺴﻠﻤ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﻗ ‪‬ﺪ ﺣ‪‬ﻔﻈ ‪‬‬
‫ﺕ ﻛﺜﲑ ٍﺓ ﺗﺆﻛ ‪‬ﺪ ﺃ ﱠﻥ ﺍﻟ ‪‬‬
‫ﰲ ﻣﺪﻭﻧﺎ ٍ‬
‫ﻑ‬
‫ﺚ ﻭﺣﺴﺎﻧ ِﻪ‪ ،‬ﺑﻌﺪ ﺃ ﹾﻥ ﻋﺮﻓﻨﺎ ﺍﺧﺘﻼ ‪‬‬ ‫ﺡ ﺍﳊﺪﻳ ِ‬ ‫ﻭﺣﺴﺒ‪‬ﻨﺎ ﺃ ﹾﻥ ﻧﻌﺘﻤ ‪‬ﺪ ﰲ ﻛ ﱢﻞ ﻫﺬﺍ ﻋﻠﻰ ﺻِﺤﺎ ِ‬
‫‪٣٣٩‬‬
‫ﻒ ﺑﲔ ﺍﻟﻘﺪﺍﻣ‪‬ﻰ ﻭ ﺍﳌﺘﺄﺧﺮﻳ ‪‬ﻦ‪".‬‬
‫ﻣﻔﻬﻮ ِﻡ ﺍﻟﻀﻌﻴ ِ‬
‫ﺴ ِﻦ‬
‫ﺚ ﺿﻌﻴﻔ ٍﺔ ﻗﺪ ﺗﺮﺗﻘﻲ ﺇﱃ ﺩﺭﺟـ ِﺔ ﺍﳊـ ‪‬‬ ‫ﻭﻳﺸﻜ ﹸﻞ ﻋﻠﻰ ﻛﻼﻡ ﺃﺳﺘﺎﺫﻧﺎ ﺃ ﱠﻥ ﻫﻨﺎ ‪‬ﻙ ﺃﺣﺎﺩﻳ ﹶ‬
‫ﺚ ﺿﻌﻴﻔ ﹲﺔ ﱂ ﺗﺘ‪‬ﺒـ ‪‬ﻊ ﻃﺮﻗﹸﻬـﺎ ﺇﱃ ﺍﻵﻥ‪،‬ﻭﻟـﻮ‬ ‫ﻟﻐﲑﻫﺎ‪ ،‬ﺇﺫﺍ ﺗﺘﺒﻌﻨﺎ ﻃﺮﻗﹶﻬﺎ ‪ -‬ﺑﻞ ﻫﻨﺎ ‪‬ﻙ ﺃﺣﺎﺩﻳ ﹸ‬
‫‪٣٤٠‬‬
‫ﺕ ﺃ ﹾﻥ ﺗﻨﺴ‪‬ﻰ‪.‬‬
‫ﺗﺘﺒﻌﻨﺎﻫﺎ ﻟﻮﺟﺪﻧﺎ ﻟﺒﻌﻀﻬﺎ ﺷﻮﺍﻫ ‪‬ﺪ ﺗﻘﻮﻳﻪ ‪ -‬ﰲ ﻣﺼﺎﺩﺭ ﺣﺪﻳﺜﻴ ٍﺔ ﻛﺎﺩ ‪‬‬

‫‪ - ٣٣٩‬ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ‪ ،٣٥٤-٣٥٣‬ﻭﻗﺪ ﺳﺒﻘﻪ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﻌﻼﻣﺔ ﺃﲪﺪ ﺷﺎﻛﺮ ﰲ ﺍﻟﺒﺎﻋﺚ ﺍﳊﺜﻴﺚ ﺹ ‪٩٢-٩١‬‬
‫‪ - ٣٤٠‬ﻭﻗﺪ ﻳﺴ‪‬ﺮ ﺍﷲ ﱄ ﻛﺜﲑﺍ ﻣﻦ ﺫﻟﻚ ﰲ ﻣﻮﺳﻮﻋﱵ )ﻣﻮﺳﻮﻋﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳـﺔ ( – ﳐﻄﻮﻃـﺔ‪-‬ﺣﻴـﺚ ﺣـﺴ‪‬ﻨﺖ‬
‫ﻭﺻﺤﺤﺖ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻛﺎﻥ ﻳﻈ ‪‬ﻦ ﺃ‪‬ﺎ ﻏﲑ ﻣﻘﺒﻮﻟﺔ ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺗﺘﺒﻌﻲ ﻟﻄﺮﻗﻬﺎ ﻭﺷﻮﺍﻫﺪﻫﺎ ‪ ،‬ﺃﻭ ﻣﻨﺎﻗـﺸﺔ‬
‫ﺳﺒﺐ ﺿﻌﻔﻬﺎ ‪.‬‬

‫‪١٣٦‬‬
‫ﺚ ‪ -‬ﻛﺎﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺻﺤﺎﺏ‬
‫ﻭﻛﺬﻟﻚ ﻓﺈ ﱠﻥ ﺧﲑ ﹶﺓ ﻋﻠﻤﺎ ِﺀ ﺍﳊﺪﻳﺚ ﻗﺪ ﺭﻭﻭﺍ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳ ﹶ‬
‫ﺍﻟﺴﻨﻦ ﻭﺍﳊﺎﻛﻢ ﻭﺍﻟﻄﱪﻱ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﻏﲑﻫﻢ‪ -‬ﻭﻫﻢ ﻋﻠﻤﺎ ُﺀ ﺃﺟﻼ ُﺀ ﻻ ﳚﻮ ‪‬ﺯ ﻟﻨﺎ‬
‫ﺃ ﹾﻥ ﻧﻐﻤﻄﹶﻬﻢ ﺣﻘﱠﻬﻢ ‪.‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﻭﻫﻮ ﻣﺬﻫﺐ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﶈﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﻏﲑﻫﻢ‪-‬‬
‫ﻕ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﻨﻮﻭﻱ ﻭﺍﺑ ‪‬ﻦ ﺣﺠﺮ ﺍﳍﻴﺜﻤﻲ ﻭﺍﻟﺸﻴ ‪‬ﺦ ﻣﻠﱠﺎ ﻋﻠـﻲ‬
‫ﻭﺣﻜﹶﻰ ﺍﻻﺗﻔﺎ ‪‬‬
‫‪٣٤١‬‬
‫ﺍﻟﻘﺎﺭﻱ‪.‬‬
‫ﻉ ﻓﺠﻮ‪‬ﺯﻭﺍ ﺍﻟﺘﺴﺎﻫ‪‬ﻞ ﰲ‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ‪ ":‬ﻭﺃﻣ‪‬ﺎ ﻏ ‪‬ﲑ ﺍﳌﻮﺿﻮ ِ‬
‫ﺐ‬
‫ﺇﺳﻨﺎ ِﺩ ِﻩ ﻭﺭﻭﺍﻳِﺘ ِﻪ ﻣﻦ ﻏ ِﲑ ﺑﻴﺎ ٍﻥ ﻟﻀ‪ ‬ﻌ ِﻔ ِﻪ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﰲ ﻏ ِﲑ ﺍﻷﺣﻜﺎ ِﻡ ﻭﺍﻟﻌﻘﺎﺋ ِﺪ‪ .‬ﺑ ﹾﻞ ﰲ ﺍﻟﺘﺮﻏﻴ ِ‬
‫ﺺ‪ ،‬ﻭﻓﻀﺎﺋ ِﻞ ﺍﻷﻋﻤﺎ ِﻝ‪،‬ﻭﳓﻮِﻫﺎ ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﰲ ﺍﻷﺣﻜﺎ ِﻡ‬ ‫ﻆ ﻭﺍﻟﻘﺼ ِ‬ ‫ﺐ‪ ،‬ﻣﻦ ﺍﳌﻮﺍﻋ ِ‬ ‫ﻭﺍﻟﺘﺮﻫﻴ ِ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭﻣـﺎ ﳚـﻮ ‪‬ﺯ‬ ‫ﺕﺍِ‬ ‫ﺍﻟﺸﺮﻋﻴ ِﺔ ﻣﻦ ﺍﳊﻼ ِﻝ ﻭﺍﳊﺮﺍ ِﻡ ﻭﻏﲑِﳘﺎ‪ ،‬ﺃﻭ ﰲ ﺍﻟﻌﻘﺎﺋ ِﺪ ﻛﺼﻔﺎ ِ‬
‫ﻚ ﻣـﻦ‬ ‫ﺺ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﻚ ‪ .‬ﻭ ‪‬ﳑ ‪‬ﻦ ﻧ ‪‬‬
‫ﻚ ‪ .‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳﺮ‪‬ﻭﺍ ﺍﻟﺘﺴﺎﻫ ﹶﻞ ﰲ ﹶﺫِﻟ ‪‬‬
‫ﻭﻳﺴﺘﺤﻴ ﹸﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭﳓ ِﻮ ﺫﻟ ‪‬‬
‫ﷲ ﺑ ‪‬ﻦ ﺍﳌﺒﺎﺭ ِﻙ‪ ،‬ﻭﻏ ‪‬ﲑ ‪‬ﻫ ‪‬ﻢ " ‪. ٣٤٢‬‬
‫ﻱ‪ ،‬ﻭﺃﲪ ‪‬ﺪ ﺑ ‪‬ﻦ ﺣﻨﺒ ٍﻞ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺍﻷﺋﻤ ِﺔ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪ ِﻦ ﺑ ‪‬ﻦ ﻣﻬﺪ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﻜ ‪‬ﻲ‪ ":‬ﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳊـﺪﻳﺚ ﺍﻟـﻀﻌﻴﻒ ﰲ‬
‫ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ‪،‬ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﹰﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻓﻘﺪ ﺃﻋﻄ ‪‬ﻲ ﺣﻘﱠﻪ ﻣ ‪‬ﻦ ﺍﻟﻌﻤـﻞ ﺑـﻪ‬
‫ﻉ ﺣ ‪‬ﻖ ﻟﻠﻐـﲑ‪ ،‬ﻭﺃﺷـﺎﺭ‬ ‫ﺐ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻪ ﻣﻔﺴﺪ ﹸﺓ ﲢﻠﻴ ٍﻞ ﻭﻻ ﲢﺮ ٍﱘ ﻭﻻ ﺿﻴﺎ ِ‬
‫ﻭﺇﻻ ﱂ ﻳﺘﺮﺗ ‪‬‬
‫ﻒ ﲝﻜﺎﻳﺔ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺇﱃ ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﻣ‪‬ﻦ ﻧﺎﺯﻉ ﻓﻴﻪ‪ ،‬ﺑﺄﻥ ﺍﻟﻔﻀﺎﺋﻞ ﺇﳕـﺎ‬ ‫ﺍﳌﺼ‪‬ﻨ ‪‬‬
‫ﻉ ﰲ ﺍﻟﺪﻳﻦ ﲟﺎ ﱂ ﻳﺄﺫ ﹾﻥ‬
‫ﻉ ﻋﺒﺎﺩ ٍﺓ ﻭﺷﺮ ‪‬‬
‫ﻒ ﺍﺧﺘﺮﺍ ‪‬‬
‫ﺚ ﺍﻟﻀﻌﻴ ِ‬
‫ﻉ‪ ،‬ﻓﺈﺛﺒﺎ‪‬ﺎ ﺑﺎﳊﺪﻳ ِ‬
‫ﺗﺘﻠﻘﱠﻰ ﻣ ‪‬ﻦ ﺍﻟﺸﺮ ِ‬
‫‪٣٤٣‬‬
‫ﷲ" ‪.‬‬
‫ﺑ ِﻪ ﺍ ُ‬
‫ﻭﻭﺟ ‪‬ﻪ ﺭﺩ‪‬ﻩ‪ :‬ﺃ ﱠﻥ ﺍﻹﲨﺎﻉ ﻟﻜﻮﻧﻪ ﻗﻄﻌﻴﹰﺎ ﺗﺎﺭ ﹰﺓ ﻭﻇﻨﻴﺎ ﻇﻨ‪‬ﺎ ﻗﻮﻳ‪‬ﺎ ﺗﺎﺭ ﹰﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻻ ﻳ ‪‬ﺮ ‪‬ﺩ ﲟﺜـﻞ‬
‫ﺏ‬
‫ﻒ ﻭﺟﻮﺍﺑ‪‬ﻪ ﻭﺍﺿ ‪‬ﺢ ؟! ﺇ ﱠﻥ ﺫﻟﻚ ﻟـﻴﺲ ﻣـ ‪‬ﻦ ﺑـﺎ ِ‬
‫ﺏ‪ ،‬ﻓﻜﻴ ‪‬‬
‫ﺫﻟﻚ ﻟﻮ ﱂ ﻳﻜ ‪‬ﻦ ﻋﻨﻪ ﺟﻮﺍ ‪‬‬

‫‪ - ٣٤١‬ﺍﻧﻈﺮ ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ ﺹ ‪ ٧‬ﻭ‪ ، ٢١٧‬ﻭﺍﳌﻨﻬﻞ ﻟﻠﻄﻴﻒ ﺹ ‪ ،١٣‬ﻭﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﺹ ‪ ٣٧‬ﻭ‪ ، ٤٢‬ﻭﻣﻨﻬﺞ‬
‫ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺹ ‪٢٧٥- ٢٧٤‬‬
‫‪ - ٣٤٢‬ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ )ﺝ ‪ / ١‬ﺹ ‪( ١٠١‬‬
‫‪ - ٣٤٣‬ﺍﻟﻔﺘﺢ ﺍﳌﺒﲔ ﺹ ‪٣٢‬‬

‫‪١٣٧‬‬
‫ﺐ ﻣﻔﺴﺪ ٍﺓ ﻋﻠﻴ ِﻪ‬
‫ﻉ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺍﺑﺘﻐﺎ ُﺀ ﻓﻀﻴﻠ ٍﺔ ﻭﺭﺟﺎﺅﻫﺎ ﺑﺄﻣﺎﺭ ٍﺓ ﺿﻌﻴﻔ ٍﺔ‪ ،‬ﻣ ‪‬ﻦ ﻏ ِﲑ ﺗﺮ‪‬ﺗ ِ‬
‫ﺍﻻﺧﺘﺮﺍ ِ‬
‫‪٣٤٤‬‬
‫ﻛﻤﺎ ﺗﻘﺮ ‪‬ﺭ ‪".‬‬
‫ﺏ ﻫﺬﻩ ﺍﻟﱵ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﻜﻲ ﺃﻳﻀﹰﺎ ﺑﻌﺪ ﺃﻥ ﺳﺌﻞ ﻋﻦ ﺑﻌﺾ ﺍﻷﺫﻛﺎﺭ‪ " :‬ﻓﻴﻨﺒﻐﻲ ﻧﺪ ‪‬‬
‫ﻭﺭﺩﺕ ‪‬ﺎ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﻭﺭﻭﺩﻫﺎ ﻭﺇﻥ ﱂ ﺃﺭ ﻣﻦ ﺻﺮﺡ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻳـﻀﺮ‬
‫ﺃﻥ ﰲ ﺑﻌﺾ ﺃﺣﺎﺩﻳﺜﻬﺎ ﺿﻌﻔﺎ‪ ،‬ﻷﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﺮﺳﻞ ﻭﺍﳌﻌﻀﻞ ﻭﺍﳌﻨﻘﻄﻊ ﻳﻌﻤـﻞ‬
‫‪٣٤٥‬‬
‫ﺑﻪ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﺍﺗﻔﺎﻗﺎ ﺑﻞ ﺇﲨﺎﻋﺎ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ" ‪.‬‬
‫ﺿ ‪‬ﻌ ﹸﻔ ‪‬ﻪ‬
‫ﻒ ﺇﺫﹶﺍ ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﺪ ‪‬‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬
‫ﻭﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺣﺠﺮ ﺍﳌﻜﻲ‪ " :‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺏ‪،‬‬‫ﺡ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ـﺎ ِ‬ ‫ﻚ ﹸﻛﻠﱠـ ‪‬ﻪ ﻓِـﻲ ﺷ‪‬ـ ‪‬ﺮ ِ‬ ‫ﻟﹶﺎ ﻳ‪ ‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ‪‬ﻭﻟﹶﺎ ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺖ ﹶﺫِﻟ ‪‬‬
‫‪٣٤٦‬‬
‫ﻭ‪‬ﺍﹾﻟِﺈ ‪‬ﺭﺷ‪‬ﺎ ِﺩ"‬
‫ﻒ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﺳ‪‬ـ ﹶﻞ‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬‫ﻭﻗﺎﻝ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ ﺃﻳﻀﹰﺎ‪ ":‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻘﺮ‪ ‬ﺭ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﺃ ﱠﻥ‬
‫ﻑ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑﻬ‪‬ﺎ ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺇ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ﺷ‪‬ـ ‪‬‬
‫ﻀ ﹶﻞ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻗﹸﻮ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ ِ‬
‫ﺤ ِﻮﻫ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﻨﻜِـ ‪‬ﺮ‬
‫ﻀﻌِﻴ ﹶﻔ ِﺔ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺐ ﻣِﻦ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﹶﻓ‪‬ﻴ ﹾﻜ‪‬ﺘﻔﹶﻰ ﻓِﻴ ِﻪ ﺑِﺎﹾﻟﹶﺄﺣ‪‬ﺎ ِﺩﻳ ِ‬ ‫ﺻ ‪‬ﻮ ‪‬ﻡ ‪‬ﺭ ‪‬ﺟ ٍ‬
‫‪‬‬
‫‪٣٤٧‬‬
‫ﻚ ﺇﻟﱠﺎ ﺟ‪‬ﺎ ِﻫ ﹲﻞ ‪‬ﻣ ‪‬ﻐﺮ‪‬ﻭ ‪‬ﺭ"‬
‫ﹶﺫِﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮِﻟ ِﻬ ‪‬ﻢ ﺍﹾﻟﻘِـﺮ‪‬ﺍ َﺀ ﹸﺓ ﻓِـﻲ‬‫ﻭﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ‪ ) " :‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ( ‪‬ﺭ ِ‬
‫ﻞ ﻣِﻨﻬ‪‬ﺎ ﻣ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﹾﻟ ‪‬ﻤ ﹾﺄﺛﹸﻮ ِﺭ ؟‬
‫ﻀﹸ‬‫ﻀ ﹸﻞ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﺬ ﹶﻛ ِﺮ ﹶﻏ‪‬ﻴ ِﺮ ﺍﹾﻟ ‪‬ﻤ ﹾﺄﺛﹸﻮ ِﺭ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﺄﺛﹸﻮ ‪‬ﺭ ﹶﺃ ﹾﻓ ‪‬‬
‫ﻑ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺍﻟ ﱠﻄﻮ‪‬ﺍ ِ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﹶﺃ ‪‬ﻭ‬
‫ﺏ ( ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ﹶﻛﻤ‪‬ﺎ ﻗِﻴ ﹶﻞ ﻣ‪‬ﺎ ﹸﺃِﺛ ‪‬ﺮ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ  ﹶﺃ ‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ِﻣ ‪‬ﻦ ﺍﻟـ ‪‬‬ ‫) ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬
‫ﺨﻔﹶﻰ ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ‬ ‫ﻀ ﹸﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻟﹶﺎ ‪‬ﻳ ‪‬‬‫ﺻﺤ‪‬ﺎِﺑ ‪‬ﻲ ‪‬ﻣﹶﺜﻠﹰﺎ ﹶﺃ ﹾﻓ ‪‬‬ ‫ﲔ ﹶﻟ ِﻜ ‪‬ﻦ ﻓِﻲ ﹶﻛ ‪‬ﻮ ِﻥ ﺍﹾﻟ ‪‬ﻤ ﹾﺄﺛﹸﻮ ِﺭ ‪‬ﻋ ‪‬ﻦ ‪‬‬ ‫ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‬‫ﺤ ِﻮ ِﻩ ﹶﺃﻟِﻴ ‪‬ﻖ ﻣِﻨ ‪‬ﻪ ﺑِﺎﹾﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ ‪‬ﻭِﻟﻤ‪‬ﺎ ﹶﻛ ِﺮ ‪‬ﻫﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺤ ﱠﻞ ﻟﹶﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺑِﺎﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪‬ﻭ‪‬ﻧ ‪‬‬‫ﺏ ِﺑﹶﺄ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﻳﺠ‪‬ﺎ ‪‬‬

‫‪ - ٣٤٤‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‬
‫‪ - ٣٤٥‬ﺫﻛﺮﻩ ﺿﻤﻦ ﺟﻮﺍﺑﻪ ﻋﻠﻰ ﺳﺆﺍﻝ ﻋﻤﺎ ﰲ ﺃﺫﻛﺎﺭ ﺍﻟﻨﻮﻭﻱ ﻣﻦ ﺃﻧﻪ ﻳﺴﻦ ﺃﻥ ﻳﻘﺮﺃ ﰲ ﻛﻞ ﻳـﻮﻡ ﻳـﺲ ﻭﺍﻟﻮﺍﻗﻌـﺔ‬
‫ﻭﺍﻟﺪﺧﺎﻥ ﻭﺍﻟﺴﺠﺪﺓ ﻭﺇﺫﺍ ﺯﻟﺰﻟﺖ ‪ ،‬ﻓﻬﻞ ﺑﻘﻲ ﺳﻮﺭ ﻭﺁﻳﺎﺕ ﺃﺧﺮ ﻭﺭﺩ ﻓﻴﻬﺎ ﻧﻈﲑ ﺫﻟﻚ ؟ ‪ .‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ﻻﺑﻦ ﺣﺠﺮ‬
‫ﺍﳍﻴﺘﻤﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٢٨٤‬‬
‫‪)-٣٤٦‬ﺝ ‪ / ١‬ﺹ ‪( ٤٦٨‬‬
‫‪)-- ٣٤٧‬ﺝ ‪ / ٣‬ﺹ ‪( ٢٩٤‬‬

‫‪١٣٨‬‬
‫ﻑ‬
‫ﻚ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ِﺧﻠﹶـﺎ ِ‬
‫ﺻﺤ‪‬ﺎِﺑ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﺭﻋ‪‬ﺎ‪‬ﻳ ﹰﺔ ِﻟ ﹶﺬِﻟ ‪‬‬
‫ﻓِﻴ ِﻪ ‪‬ﻣ ﹾﻄﹶﻠﻘﹰﺎ ﹶﻗ ‪‬ﺪﻣ‪‬ﻮﺍ ﺍﹾﻟ ‪‬ﻤ ﹾﺄﺛﹸﻮ ‪‬ﺭ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻋ ‪‬ﻦ ‪‬‬
‫ﺚ‬
‫ﺼ ‪‬ﺢ ‪‬ﺳ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ﻟﹶﺎ‪ِ،‬ﻟﹶﺄ ﱠﻥ ﺍﹾﻟﺤ‪‬ـﺪِﻳ ﹶ‬
‫ﻕ ﻓِﻴ ِﻪ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫ﺻ ِﻞ‪،‬ﻭ‪‬ﺍﻟﻈﱠﺎ ِﻫ ‪‬ﺮ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ﹾﺄﺛﹸﻮ ‪‬ﺭ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ  ﻟﹶﺎ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬‬
‫‪٣٤٨‬‬
‫ﺠﻤ‪‬ﻮﻉ ‪".‬‬
‫ﻒ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳ ﹶﻞ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍ‪‬ﺗﻔﹶﺎﻗﹰﺎ ﹶﻛﻤ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻂ ﻫـﺬﻩ ﺍﳌـﺬﺍﻫﺐ ﻭﺃﻗﻮﺍﻫـﺎ‬ ‫ﻭﺭﺟﺢ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻟﻌﺘﺮ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻗﺎﻝ ﻋﻨﻪ‪ ":‬ﺇﻧﻪ ﺃﻭﺳ ﹸ‬
‫ﻭﺃﻋﺪﳍﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻨﺎ ﺇﺫﺍ ﺗﺄﻣ‪‬ﻠﻨﺎ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻟﻠﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟـﻀﻌﻴﻒ‪،‬‬
‫ﻒ ﺍﻟﺬﻱ ﻧﺒﺤﺚ ﻓﻴﻪ ﱂ ﳛﻜ ‪‬ﻢ ﺑﻜﺬﺑِـ ِﻪ‪،‬ﻟﻜ ‪‬ﻦ ﱂ ﻳﺘـﺮﺟ ‪‬ﺢ‬ ‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻆ ﺃ ﱠﻥ ﺍﳊﺪﻳ ﹶ‬
‫ﻓﺈﻧﻨﺎ ﻧﻼﺣ ﹸ‬
‫ﺽ ﻟـ ‪‬ﻪ‪،‬‬
‫ﻼ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻗﺪ ﺗﻘﻮ‪‬ﻯ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﻣﻌﺎﺭ ٍ‬ ‫ﺐ ﺍﻹﺻﺎﺑ ِﺔ‪ ،‬ﺇﳕﺎ ﺑﻘﻲ ﳏﺘﻤ ﹰ‬ ‫ﺟﺎﻧ ‪‬‬
‫ﻭﻻﻧﻄﻮﺍﺋِﻪ ﺿﻤ ‪‬ﻦ ﺃﺻ ٍﻞ ﺷﺮﻋ ‪‬ﻲ ﻣﻌﻤﻮ ٍﻝ ﺑ ِﻪ‪ ،‬ﳑﺎ ﳚﻌ ﹸﻞ ﺍﻟﻌﻤ ﹶﻞ ﺑﻪ ﻣﺴﺘﺤﺒ‪‬ﺎ ﻭﻣﻘﺒﻮ ﹰﻻ ﺭﻋﺎﻳـ ﹰﺔ‬
‫ﻟﺬﻟﻚ ‪.‬‬
‫ﻉ ﻋﺒﺎﺩﺓ ﻭﺗﺸﺮﻳﻊ ﰲ ﺍﻟﺪﻳﻦ ﳌـﺎ ﱂ‬ ‫ﺃﻣ‪‬ﺎ ﺯﻋ ‪‬ﻢ ﺍﳌﻌﺎﺭﺿﲔ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻀﻌﻴﻒ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺍﺧﺘﺮﺍ ‪‬‬
‫ﺏ ﻣﻌﻠﻮ ‪‬ﻡ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻘﺪ ﺃﺟﺎﺏ ﻋﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ‪:‬ﺑﺄﻥ ﻫﺬﺍ ﺍﻻﺳﺘﺤﺒﺎ ‪‬‬
‫ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻻﺣﺘﻴﺎﻁ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ‪،‬ﻭﺍﻟﻌﻤ ﹸﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪،‬ﻓﻠﻴﺲ‬
‫ﲦﺔ ﺇﺛﺒﺎﺕ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻉ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪.‬‬
‫ﺕ‬
‫ﻭﰲ ﺭﺃﻳﻲ ﺃﻥ ﺍﻟﻨﺎﻇﺮ ﰲ ﺷﺮﻭﻁ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﳚﺪ ﻓﻴﻬﺎ ﻣﺎ ﻳﻨﻔﻲ ﺍﻟﺰﻋﻢ ﺑﺄﻧﻪ ﺇﺛﺒﺎ ‪‬‬
‫ﻉ ﺟﺪﻳ ٍﺪ‪،‬ﻭﺫﻟﻚ ﺃ‪‬ﻢ ﺍﺷﺘﺮﻃﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﻣﻀﻤﻮﻧﻪ ﻣﻨﺪﺭﺟﹰﺎ ﲢﺖ ﺃﺻ ٍﻞ ﺷﺮﻋﻲ ﻋـﺎﻡ ﻣـﻦ‬ ‫ﺷﺮ ٍ‬
‫ﺖ ﺑﺎﻷﺻﻞ ﺍﻟﺸﺮﻋﻲ ﺍﻟﻌﺎﻡ‪،‬ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﳋﱪ ﺍﻟﻀﻌﻴﻒ‬ ‫ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺜﺎﺑﺘﺔ‪،‬ﻓﺄﺻ ﹸﻞ ﺍﻟﺸﺮﻳﻌﺔ ﺛﺎﺑ ‪‬‬
‫ﻣﻮﺍﻓﻘﺎ ﻟﻪ" ‪.٣٤٩‬‬

‫ــــــــــــــــ‬

‫‪)-- ٣٤٨‬ﺝ ‪ / ٤‬ﺹ ‪( ١‬‬

‫‪ - ٣٤٩‬ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ )ﺝ ‪ / ١‬ﺹ ‪( ٢٩٤‬‬

‫‪١٣٩‬‬
 ‫ﻱ ﺍﳉﻼﻝ ﺍﻟﺪﻭﺍﱐ ﰲ ﺍﻟﻀﻌﻴﻒ‪:٣٥٠‬‬
‫ﺭﺃ ‪‬‬

‫ﻗﺎﻝ ﺍﶈﻘﻖ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻭﺍﱐ ﰲ ﺭﺳﺎﻟﺘﻪ ﺃﳕﻮﺫﺝ ﺍﻟﻌﻠﻮﻡ‪" :‬ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳊـﺪﻳﺚ‬
‫ﺍﻟﻀﻌﻴﻒ ﻻ ﺗﺜﺒﺖ ﺑﻪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪،٣٥١‬ﰒ ﺫﻛﺮﻭﺍ ﺃﻧﻪ ﳚﻮﺯ ﺑـﻞ ﻳـﺴﺘﺤ ‪‬‬
‫ﺐ ﺍﻟﻌﻤـ ﹸﻞ‬
‫ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﻭﳑﻦ ﺻﺮﺡ ﺑﻪ ﺍﻟﻨـﻮﻭﻱ ﰲ ﻛﺘﺒـﻪ ﻻ ﺳـﻴﻤﺎ‬
‫ﻛﺘﺎﺏ"ﺍﻷﺫﻛﺎﺭ"‪ ٣٥٢‬ﻭﻓﻴﻪ ﺇﺷﻜﺎﻝ ﻷ ﱠﻥ ﺟﻮﺍ ‪‬ﺯ ﺍﻟﻌﻤﻞ ﻭﺍﺳﺘﺤﺒﺎﺑﻪ ﻛﻼﳘﺎ ﻣـﻦ ﺍﻷﺣﻜـﺎﻡ‬
‫ﺐ ﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﻰ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻛﺎﻥ ﺛﺒﻮ‪‬ﺗﻪ ﺑﺎﳊـﺪﻳﺚ‬ ‫ﺍﻟﺸﺮﻋﻴ ِﺔ ﺍﳋﻤﺴﺔ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﺤ ‪‬‬
‫ﺍﻟﻀﻌﻴﻒ ﻭﺫﻟﻚ ﻳﻨﺎﰲ ﻣﺎ ﺗﻘﺮﺭ ﻣﻦ ﻋﺪﻡ ﺛﺒﻮﺕ ﺍﻷﺣﻜﺎﻡ‪ ٣٥٣‬ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﻭﻗـﺪ‬
‫ﺚ ﺻﺤﻴ ‪‬ﺢ ﺃﻭ‬ ‫ﻱ ﺃﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﺣﺪﻳ ﹲ‬‫ﺣﺎﻭﻝ ﺑﻌﻀﻬﻢ ﺍﻟﺘﻔﺼﻲ ﻋﻦ ﺫﻟﻚ‪،‬ﻭﻗﺎﻝ‪ :‬ﺇ ﱠﻥ ﻣﺮﺍ ‪‬ﺩ ﺍﻟﻨﻮﻭ ‪‬‬
‫ﺏ‪ ،‬ﻭﻻ‬ ‫ﻒ ﰲ ﻫﺬﺍ ﺍﻟﺒـﺎ ِ‬
‫ﺣﺴ ‪‬ﻦ ﰲ ﻓﻀﻴﻠ ِﺔ ﻋﻤ ٍﻞ ﻣﻦ ﺍﻷﻋﻤﺎ ِﻝ ﲡﻮ ‪‬ﺯ ﺭﻭﺍﻳ ﹸﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴ ِ‬
‫ﻕ ﺑـﲔ‬ ‫ﻼ ﻋﻦ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻣﺮﺍ ‪‬ﺩﻩ‪ ،‬ﻓﻜﻢ ﻣﻦ ﻓﺮ ٍ‬ ‫ﳜ ﹶﻔﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﻻ ﻳﺮﺗﺒﻂ ﺑﻜﻼﻡ ﺍﻟﻨﻮﻭﻱ ﻓﻀ ﹰ‬
‫ﺚ ﺍﻟﺼﺤﻴ ‪‬ﺢ‬ ‫ﺟﻮﺍ ِﺯ ﺍﻟﻌﻤ ِﻞ ﻭﺍﺳﺘﺤﺒﺎﺑ ِﻪ‪،‬ﻭﺑﲔ ﳎﺮ ِﺩ ﻧﻘ ِﻞ ﺍﳊﺪﻳﺚ‪،‬ﻋﻠﻰ ﺃﻧ ‪‬ﻪ ﻟﻮ ﱂ ﻳﺜﺒﺖ ﺍﳊﺪﻳ ﹶ‬
‫ﺃﻭ ﺍﳊﺴ ‪‬ﻦ ﰲ ﻓﻀﻴﻠ ِﺔ ﻋﻤ ٍﻞ ﻣﻦ ﺍﻷﻋﻤﺎ ِﻝ ﳚﻮ ‪‬ﺯ ﻧﻘ ﹸﻞ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻓﻴﻬﺎ‪،‬ﻻ ﺳﻴﻤﺎ ﻣـﻊ‬
‫ﺐ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻩ ﻛﺜ ‪‬ﲑ ﺷﺎﺋ ‪‬ﻊ ﻳﺸﻬ ‪‬ﺪ ﺑﻪ ‪‬ﻣ ‪‬ﻦ ﺗﺘﺒـ ‪‬ﻊ‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺿﻌﻔﻪ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﰲ ﻛﺘ ِ‬
‫ﻒ ﰲ ﻓـﻀﻴﻠ ِﺔ ﻋﻤـ ٍﻞ ﻣـ ‪‬ﻦ‬ ‫ﺚ ﺿﻌﻴ ‪‬‬ ‫ﺃﺩﱏ ﺗﺘﺒﻊ‪،‬ﻭﺍﻟﺬﻱ ﻳﺼﻠ ‪‬ﺢ ﻟﻠﺘﻌﻮﻳﻞ ﺃﻧﻪ ﺇﺫﺍ ﻭﺟ ‪‬ﺪ ﺣﺪﻳ ﹲ‬
‫ﺍﻷﻋﻤﺎﻝ ﻭﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﻌﻤ ﹸﻞ ﳑﺎ ﳛﺘﻤﻞ ﺍﳊﺮﻣ ﹶﺔ ﺃﻭ ﺍﻟﻜﺮﺍﻫ ﹶﺔ ﻓﺈﻧـﻪ ﳚـﻮ ‪‬ﺯ ﺍﻟﻌﻤـ ﹸﻞ ﺑـﻪ‬
‫ﺐ‪ ،‬ﻷﻧﻪ ﻣﺄﻣﻮ ﹸﻥ ﺍﳋﻄـ ِﺮ ﻭﻣﺮﺟـ ‪‬ﻮ ﺍﻟﻨﻔـ ِﻊ‪ ،‬ﺇﺫ ﻫـﻮ ﺩﺍﺋـ ‪‬ﺮ ﺑـﲔ ﺍﻹﺑﺎﺣـ ِﺔ‬ ‫ﻭﻳﺴﺘﺤ ‪‬‬
‫ﺏ‪،‬‬
‫ﺏ‪،‬ﻭﺃ ‪‬ﻣﺎ ﺇﺫﺍ ﺩﺍ ‪‬ﺭ ﺑﲔ ﺍﳊﺮﻣ ِﺔ ﻭﺍﻻﺳﺘﺤﺒﺎ ِ‬
‫ﻁ ﺍﻟﻌﻤ ﹸﻞ ﺑ ِﻪ ﺭﺟﺎ َﺀ ﺍﻟﺜﻮﺍ ِ‬
‫ﺏ‪،‬ﻓﺎﻻﺣﺘﻴﺎ ﹸ‬
‫ﻭﺍﻻﺳﺘﺤﺒﺎ ِ‬
‫ﺏ ﻓﻤﺠﺎ ﹸﻝ ﺍﻟﻨﻈـ ِﺮ‬
‫ﺏ ﺍﻟﻌﻤﻞ ﺑ ِﻪ‪ ،‬ﻭﺃ ‪‬ﻣﺎ ﺇﺫﺍ ﺩﺍ ‪‬ﺭ ﺑﲔ ﺍﻟﻜﺮﺍﻫ ِﺔ ﻭﺍﻻﺳﺘﺤﺒﺎ ِ‬
‫ﻓﻼ ﻭﺟ ‪‬ﻪ ﻻﺳﺘﺤﺒﺎ ِ‬
‫ﺐ‪،‬‬‫ﻉ ﰲ ﺍﳌﻜﺮﻭ ِﻩ ﻭﰲ ﺍﻟﺘﺮ ِﻙ ﻣﻈﻨ ﹸﺔ ﺗـﺮ ِﻙ ﺍﳌـﺴﺘﺤ ‪‬‬
‫ﻓﻴﻪ ﻭﺍﺳ ‪‬ﻊ‪ ،‬ﺇﺫ ﰲ ﺍﻟﻌﻤ ِﻞ ﺩﻏﺪﻏ ﹸﺔ ﺍﻟﻮﻗﻮ ِ‬

‫‪ - ٣٥٠‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ١٢٠-١١٨‬‬

‫‪ - ٣٥١‬ﺃﻱ ﺍﻷﺳﺎﺳﻴﺔ‬
‫‪ - ٣٥٢‬ﺍﻧﻈﺮ ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ‪)-‬ﺝ ‪ / ١‬ﺹ ‪( ٨‬‬
‫‪ - ٣٥٣‬ﺍﻷﺳﺎﺳﻴﺔ‬

‫‪١٤٠‬‬
‫ﻓﻠﻴﻨﻈ ‪‬ﺮ ﺇﻥ ﻛﺎ ﹶﻥ ﺧﻄ ‪‬ﺮ ﺍﻟﻜﺮﺍﻫﺔ ﺃﺷ ‪‬ﺪ ﺑﺄ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺍﻟﻜﺮﺍﻫ ﹸﺔ ﺍﶈﺘﻤﻠ ﹸﺔ ﺷﺪﻳﺪ ﹰﺓ ﻛـﺎﻥ ﺧﻄـ ‪‬ﺮ‬
‫ﻒ‪ ،‬ﺑﺄﻥ ﺗﻜﻮ ﹶﻥ ﺍﻟﻜﺮﺍﻫ ﹸﺔ ﻋﻠﻰ ﺗﻘﺪﻳ ِﺮ ﻭﻗﻮ ِﻋﻬﺎ ﺿﻌﻴﻔ ﹰﺔ ﺩﻭﻥ ﻣﺮﺗﺒ ِﺔ ﺗﺮ ِﻙ ﺍﻟﻌﻤﻞ‬ ‫ﺍﻟﻜﺮﺍﻫ ِﺔ ﺃﺿﻌ ‪‬‬
‫ﺝ ﺇﱃ ﻧﻈـ ٍﺮ ﺗـﺎ ‪‬ﻡ‬ ‫ﻁ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ‪ ،‬ﻭﰲ ﺻﻮﺭ ِﺓ ﺍﳌﺴﺎﻭﺍ ِﺓ ﳛﺘﺎ ُ‪‬‬‫ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﺳﺘﺤﺒﺎِﺑﻪ‪ ،‬ﻓﺎﻻﺣﺘﻴﺎ ﹸ‬
‫ﻒ ﻣﺎ ﻓﻴـﻪ ﺷـﺒﻬ ﹸﺔ‬ ‫ﺕ ﺗﺼ ‪‬ﲑ ﺑﺎﻟﻨﻴ ِﺔ ﻋﺒﺎﺩﹲﺓ‪ ،‬ﻓﻜﻴ ‪‬‬
‫ﺐ ﺃﻳﻀﹰﺎ؛ ﻷ ﱠﻥ ﺍﳌﺒﺎﺣﺎ ِ‬
‫ﻭﺍﻟﻈﺎﻫ ‪‬ﺮ ﺃﻧﻪ ﻳﺴﺘﺤ ‪‬‬
‫‪٣٥٤‬‬
‫ﻒ ؟!!‬
‫ﺚ ﺍﻟﻀﻌﻴ ِ‬
‫ﺏ ﻷﺟ ِﻞ ﺍﳊﺪﻳ ِ‬
‫ﺍﻻﺳﺘﺤﺒﺎ ِ‬
‫ﻓﺠﻮﺍ ‪‬ﺯ ﺍﻟﻌﻤ ِﻞ ﻭﺍﺳﺘﺤﺒﺎ‪‬ﺑﻪ ﻣﺸﺮﻭﻃﺎ ِﻥ‪،‬ﺃ ‪‬ﻣﺎ ﺟﻮﺍ ‪‬ﺯ ﺍﻟﻌﻤ ِﻞ ﻓﺒﻌﺪ ‪‬ﻡ ﺍﺣﺘﻤـﺎ ﹶﻝ ﺍﳊﺮﻣـ ِﺔ ﻭﺃﻣ‪‬ـﺎ‬
‫ﻼ ‪..‬‬
‫ﺏ ﻓﻴﻤﺎ ﺫﻛﺮ ﻣﻔﺼ ﹰ‬ ‫ﺍﻻﺳﺘﺤﺒﺎ ‪‬‬
‫ﺚ‪ ،‬ﺇﺫﺍ‬
‫"ﺑﻘﻲ ﻫﻬﻨﺎ ﺷﻲ ٌﺀ ﻭﻫﻮ ﺃﻧﻪ ﻋﺪ ‪‬ﻡ ﺍﺣﺘﻤﺎ ِﻝ ﺍﳊﺮﻣ ِﺔ ﻓﺠﻮﺍ ‪‬ﺯ ﺍﻟﻌﻤ ِﻞ ﻟﻴﺲ ﻷﺟﻞ ﺍﳊـﺪﻳ ِ‬
‫ﻒ‬
‫ﺚ ﺍﻟـﻀﻌﻴ ‪‬‬
‫ﺽ ﺍﻧﺘﻔﺎ ٌُﺀ ﺍﳊﺮﻣﺔ‪ ،‬ﻻ ﻳﻘﺎ ﹸﻝ ﺍﳊـﺪﻳ ﹸ‬
‫ﱂ ﻳﻮﺟ ‪‬ﺪ ﳚﻮ ‪‬ﺯ ﺍﻟﻌﻤ ﹸﻞ ﺃﻳﻀﹰﺎ‪ ،‬ﻷ ﱠﻥ ﺍﳌﻔﺮﻭ ‪‬‬
‫ﺖ ﺑﻪ ﺷﻲ ٌﺀ ﻣـﻦ ﺍﻷﺣﻜـﺎﻡ‬‫ﻒ ﻻ ﻳﺜﺒ ‪‬‬‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬ ‫ﻳﻨﻔﻲ ﺍﺣﺘﻤﺎ ﹶﻝ ﺍﳊﺮﻣ ِﺔ‪ ،‬ﻷﻧﻨﺎ ﻧﻘﻮ ﹸﻝ‪ :‬ﺍﳊﺪﻳ ﹸ‬
‫ﺖ‬
‫ﺕ ﺍﻹﺑﺎﺣ ِﺔ‪ ،‬ﻭﺍﻹﺑﺎﺣ ﹸﺔ ﺣﻜ ‪‬ﻢ ﺷﺮﻋ ‪‬ﻲ ﻓـﻼ ﻳﺜﺒـ ‪‬‬‫ﺍﳋﻤﺴ ِﺔ‪ ،‬ﻭﺍﻧﺘﻔﺎ ُﺀ ﺍﳊﺮﻣ ِﺔ ﻳﺴﺘﻠﺰ ‪‬ﻡ ﺛﺒﻮ ‪‬‬
‫ﻒ ﻭﻟﻌﻞ ﻣﺮﺍ ‪‬ﺩ ﺍﻟﻨﻮﻭﻱ ﻣﺎ ﺫﻛﺮﻧﺎ ﻭﺇﳕﺎ ﺫﻛـﺮ ﺟـﻮﺍﺯ ﺍﻟﻌﻤـﻞ ﺗﻮﻃﺌـ ﹰﺔ‬
‫ﺚ ﺍﻟﻀﻌﻴ ِ‬
‫ﺑﺎﳊﺪﻳ ِ‬
‫ﺏ‪.‬‬
‫ﻟﻼﺳﺘﺤﺒﺎ ِ‬
‫ﺏ ﺃﻳﻀﹰﺎ ﻣﻌﻠﻮ ‪‬ﻡ ﻣﻦ ﺍﻟﻘﻮﺍﻋـ ِﺪ‬
‫ﺝ ﻭﺍﻻﺳﺘﺤﺒﺎ ‪‬‬ ‫ﺏ ﺃ ﱠﻥ ﺍﳉﻮﺍ ‪‬ﺯ ﻣﻌﻠﻮ ‪‬ﻡ ﻣ ‪‬ﻦ ﺧﺎﺭ ٍ‬
‫"ﻭﺣﺎﺻ ﹸﻞ ﺍﳉﻮﺍ ِ‬
‫ﺖ ﺷﻲ ٌﺀ ﻣ ‪‬ﻦ ﺍﻷﺣﻜـﺎ ِﻡ‬‫ﻁ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳ ِﻦ‪ ،‬ﻓﻠﻢ ﻳﺜﺒ ‪‬‬
‫ﺏ ﺍﻻﺣﺘﻴﺎ ِ‬ ‫ﺍﻟﺸﺮﻋﻴ ِﺔ ﺍﻟﺪﺍﻟ ِﺔ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎ ِ‬
‫ﻁ ﺃ ﹾﻥ ﻳﻌﻤ ﹶﻞ ﺑـ ِﻪ‪،‬‬
‫ﺏ ﻓﺼﺎ ‪‬ﺭ ﺍﻻﺣﺘﻴﺎ ﹸ‬
‫ﺚ ﺷﺒﻬ ﹶﺔ ﺍﻻﺳﺘﺤﺒﺎ ِ‬ ‫ﻒ‪،‬ﺑﻞ ﺃﻭﻗ ‪‬ﻊ ﺍﳊﺪﻳ ﹸ‬ ‫ﺚ ﺍﻟﻀﻌﻴ ِ‬‫ﺑﺎﳊﺪﻳ ِ‬
‫ﻉ" ﺍﻧﺘﻬﻰ‬
‫ﻁ ﻣﻌﻠﻮ ‪‬ﻡ ﻣ ‪‬ﻦ ﻗﻮﺍﻋ ِﺪ ﺍﻟﺸﺮ ِ‬
‫ﺏ ﺍﻻﺣﺘﻴﺎ ِ‬
‫ﻓﺎﺳﺘﺤﺒﺎ ‪‬‬
‫ﺏ ﺍﳋﻔﺎﺟﻲ ﰲ"ﺷﺮﺡ ﺍﻟﺸﻔﺎ" ﻓﻘﺎﻝ ﺑﻌﺪ ﻧﻘﻠﻪ ﻣﻠﺨﺺ‬
‫ﺶ ﺍﻟﺪﻭﺍﱐ ﺭﲪﻪ ﺍﷲ ﺍﻟﺸﻬﺎ ‪‬‬
‫ﻭﻗﺪ ﻧﺎﻗ ‪‬‬
‫ﻒ ﻟﻜﻼ ِﻣﻬﻢ ﺑﺮ ‪‬ﻣﺘ ِﻪ‪،‬ﻭﻣﺎ ﻧﻘﻠﻪ ﻣ ‪‬ﻦ ﺍﻻﺗﻔﺎﻕ‬
‫ﻛﻼﻣﻪ ﺍﳌﺬﻛﻮﺭ ﻣﺎ ﺻﻮﺭﺗﻪ‪" :‬ﻣﺎ ﻗﺎﻟﻪ ﺍﳉﻼ ﹸﻝ ﳐﺎﻟ ‪‬‬
‫ﺕ ﺍﻟﱵ‬‫ﻏ ‪‬ﲑ ﺻﺤﻴ ٍﺢ ﻣﻊ ﻣﺎ ﲰﻌﺘﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ‪ -‬ﻳﻌﲏ ﰲ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻀﻌﻴﻒ ‪ -‬ﻭﺍﻻﺣﺘﻤﺎﻻ ‪‬‬
‫ﺱ‪،‬ﻭﺍﻟﺬﻱ ﺃﻭﻗ ‪‬ﻌﻪ ﰲ ﺍﳊﲑ ِﺓ ﺗﻮ ‪‬ﻫﻤـﻪ ﺃ ﱠﻥ ﻋـﺪ ‪‬ﻡ‬ ‫ﺃﺑﺪﺍﻫﺎ ﻻ ﺗﻔﻴ ‪‬ﺪ ﺳﻮﻯ ﺗﺴﻮﻳ ِﺪ ﻭﺟ ِﻪ ﺍﻟﻘﺮﻃﺎ ِ‬

‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻳﻘﹸﻮ ﹸﻝ ‪ِ »:‬ﺇ‪‬ﻧﻤ‪‬ـﺎ ﺍ َﻷ ‪‬ﻋﻤ‪‬ـﺎ ﹸﻝ‬ ‫ﺏ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫‪ - ٣٥٤‬ﳊﺪﻳﺚ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺑ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺇﻟﹶـﻰ ﻣ‪‬ـﺎ‬
‫ﺤﻬ‪‬ﺎ ﹶﻓ ِﻬ ‪‬‬
‫ﺠ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﺩ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻳﺼِﻴ‪‬ﺒﻬ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﺇﻟﹶﻰ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬‬
‫ﺖ ِﻫ ‪‬‬
‫ﺉ ﻣ‪‬ﺎ ‪‬ﻧﻮ‪‬ﻯ ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎﻧ‪ ‬‬‫ﺕ ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ِﻟ ﹸﻜ ﱢﻞ ﺍ ‪‬ﻣ ِﺮ ٍ‬
‫ﺑِﺎﻟ‪‬ﻨ‪‬ﻴﺎ ِ‬
‫ﻫ‪‬ﺎ ‪‬ﺟ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ِﻪ « ‪ .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ١‬‬

‫‪١٤١‬‬
‫ﺖ ﺑ ِﻪ‬
‫ﺐ ﺃﻧﻪ ﻳﺜﺒ ‪‬‬
‫ﺕ ﺍﻷﺣﻜﺎﻡ ﺑ ِﻪ ﻣﺘﻔ ‪‬ﻖ ﻋﻠﻴﻪ ﻭﺃﻧﻪ ﻳﻠﺰ ‪‬ﻡ ﻣ ‪‬ﻦ ﺍﻟﻌﻤﻞ ﺑ ِﻪ ﰲ ﺍﻟﻔﻀﺎﺋ ِﻞ ﻭﺍﻟﺘﺮﻏﻴ ِ‬
‫ﺛﺒﻮ ِ‬
‫ﺣﻜ ‪‬ﻢ ﻣ ‪‬ﻦ ﺍﻷﺣﻜﺎﻡ ﻭﻛﻼﳘﺎ ﻏ ‪‬ﲑ ﺻﺤﻴﺢ‪ ،‬ﺃ ‪‬ﻣﺎ ﺍﻷﻭ ﹸﻝ ﻓﻸ ﱠﻥ ﻣ ‪‬ﻦ ﺍﻷﺋﻤ ِﺔ ﻣ ‪‬ﻦ ﺟ ‪‬ﻮ ‪‬ﺯ ﺍﻟﻌﻤـ ﹶﻞ‬
‫ﺐ ﻻ ﻳﻠﺰﻣ‪‬ـﻪ‬ ‫ﺕ ﺍﻟﻔﻀﺎﺋ ِﻞ ﻭﺍﻟﺘﺮﻏﻴـ ِ‬ ‫ﺑ ِﻪ ﺑﺸﺮﻭ ِﻃﻪ ﻭﻗ ‪‬ﺪﻣﻪ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﻭﺃ ‪‬ﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻸ ﱠﻥ ﺛﺒﻮ ‪‬‬
‫ﺖ ﺍﺳـﺘﺤﺒﺎ‪‬ﺎ‬ ‫ﺾ ﺍﻷﻣﻮ ِﺭ ﺍﻟﺜﺎﺑ ِ‬ ‫ﺏ ﺑﻌ ِ‬‫ﻒ ﰲ ﺛﻮﺍ ِ‬ ‫ﺚ ﺿﻌﻴ ‪‬‬ ‫ﻱ ﺣﺪﻳ ﹲ‬‫ﺍﳊﻜ ‪‬ﻢ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﺭﻭ ‪‬‬
‫ﺾ ﺍﻟﺼﺤﺎﺑ ِﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬ ِﻢ ﺃﻭ ﺍﻷﺫﻛﺎ ِﺭ ﺍﳌـﺄﺛﻮﺭ ِﺓ‪،‬ﱂ‬ ‫ﺐ ﻓﻴﻪ‪،‬ﺃﻭﰲ ﻓﻀﺎﺋ ِﻞ ﺑﻌ ِ‬ ‫ﻭﺍﻟﺘﺮﻏﻴ ِ‬
‫ﺺ ﺍﻷﺣﻜﺎ ِﻡ ﻭﺍﻷﻋﻤﺎ ِﻝ ﻛﻤﺎ ﺗﻮ ‪‬ﻫﻢ‪،‬‬ ‫ﻼ‪ ،‬ﻭﻻ ﺣﺎﺟ ﹶﺔ ﻟﺘﺨﺼﻴ ِ‬ ‫ﺕ ﺣﻜ ٍﻢ ﺃﺻ ﹰ‬‫ﻳﻠﺰ ‪‬ﻡ ﳑﺎ ﺫﻛ ‪‬ﺮ ﺛﺒﻮ ‪‬‬
‫ﺱﰲ‬ ‫ﺏ‪،‬ﻷ ﱠﻥ ﺍﻟﻘﻮ ‪‬‬‫ﻕ ﺍﻟﻈﺎﻫ ِﺮ ﺑﲔ ﺍﻷﻋﻤﺎ ِﻝ ﻭﻓﻀﺎﺋ ِﻞ ﺍﻷﻋﻤﺎ ِﻝ‪ ،‬ﻭﺇﺫﺍ ﻇﻬ ‪‬ﺮ ﻋﺪ ‪‬ﻡ ﺍﻟﺼﻮﺍ ِ‬‫ﻟﻠﻔﺮ ِ‬
‫ﻳ ِﺪ ﻏ ِﲑ ﺑﺎﺭﻳﻬﺎ‪ ،‬ﻇﻬ ‪‬ﺮ ﺃﻧ ‪‬ﻪ ﻻ ﺇﺷﻜﺎ ﹶﻝ ﻭﻻ ﺧﻠ ﹶﻞ ﻭﻻ ﺍﺧﺘﻼ ﹶﻝ" ﺍﻫـ ‪.‬‬
‫ﻒ ﻋﻠﻴﻬﺎ ﺑﻄﺎﺋ ٍﻞ‪ ،‬ﻭﺗﻠـﻚ‬ ‫ﻆ ﺍﻟﻮﺍﻗ ‪‬‬ ‫ﺏ ﻭﻟﻌﹰﺎ ﰲ ﺍﳌﻨﺎﻗﺸﺔ ﻏﺮﻳﺒﹰﺎ‪ ،‬ﻭﺇ ﹾﻥ ﱂ ﳛ ﹶ‬‫ﻭﺃﻗﻮ ﹸﻝ‪ :‬ﺇ ﱠﻥ ﻟﻠﺸﻬﺎ ِ‬
‫ﺖ ﻣﻨﻪ ﰲ ﻣﺼﻨﻔﺎِﺗﻪ‪،‬ﻛﻤﺎ ﻳﻌﻠ ‪‬ﻤﻪ ‪‬ﻣ ‪‬ﻦ ﻃﺎﻟﻌﻬﺎ ﻭﻟﻌﻠﻪ ﻫﻮ ﺍﻟﺬﻱ ﺳ ‪‬ﻮﺩ ﻭﺟـ ‪‬ﻪ‬ ‫ﻋﺎﺩﹲﺓ ﺍﺳﺘﺤﻜﻤ ‪‬‬
‫ﻕ ﻋﻠـﻰ ﺃ ﱠﻥ‬ ‫ﺱ ﻫﻬﻨﺎ‪ ،‬ﺇﺫ ﻻ ﻏﺒﺎ ‪‬ﺭ ﻋﻠﻰ ﻛﻼﻡ ﺍﳉﻼ ِﻝ ﻭﺃ ‪‬ﻣﺎ ﺍﻧﺘﻘﺎﺩ ‪‬ﻩ ﻋﻠﻴﻪ ﺑﻨﻘﻠﻪ ﺍﻻﺗﻔﺎ ‪‬‬‫ﺍﻟﻘﺮﻃﺎ ِ‬
‫ﻕ ﻣﺪﻗﻘﻲ‬ ‫ﺖ ﺑﻪ ﺍﻷﺣﻜﺎ ‪‬ﻡ ﻣﻊ ﻭﺟﻮ ِﺩ ﺍﳋﻼﻑ ﻓﻴﻪ‪ ،‬ﻓﻸﻧ ‪‬ﻪ ﻋﲎ ﺍﺗﻔﺎ ‪‬‬
‫ﻒ ﻻ ﺗﺜﺒ ‪‬‬‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬‫ﺍﳊﺪﻳ ﹶ‬
‫ﻁ ﺍﻟﺼﺤ ِﺔ ﰲ ﻗﺒﻮﻝ ﺍﻹﺳﻨﺎﺩ‪،‬ﻛﺎﻟﺸﻴﺨﲔ ﻭﺃﺿﺮﺍ‪‬ﻤﺎ ﳑﻦ ﺃﺳﻠﻔﻨﺎ ﺍﻟﻨﻘـﻞ‬ ‫ﺍﻟﻨﻘﺎ ِﺩ ﻭﺃﻭﱃ ﺍﺷﺘﺮﺍ ﹶ‬
‫ﻋﻨﻬﻤﺎ ﰲ ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ ﰲ ﺍﻟﻀﻌﻴﻒ‪،٣٥٥‬ﺇﻥ ﱂ ﻧﻘﻞ ﺇ ﱠﻥ ﺍﳉﻼ ﹶﻝ ﱂ ﻳ ‪‬ﺮ ﻣﻘﺎﺑﹶﻠﻪ ﳑـﺎ ﳚـﺪ ‪‬ﺭ‬
‫ﻑ ﻓﻴﻪ‪،‬ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺘﺮﻓ ‪‬ﻊ ﺍﳌﺆﻟﻔﻮﻥ ﻋﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻮﺍﻫﻴ ِﺔ ﻭﻟﻮ‬
‫ﻼ ﺣﱴ ﳛﻜﻲ ﺍﳋﻼ ‪‬‬ ‫ﺳﻮﹸﻗﻪ ﻣﻘﺎﺑ ﹰ‬
‫ﻕ ﺫﻭﻱ ﺍﻟﺘﺤﻘﻴﻖ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﰲ ﺍﳌﺆﻟﻔﺎﺕ‬ ‫ﻕ‪،‬ﻭﻣﺮﺍ ‪‬ﺩﻫﻢ ﺍﺗﻔﺎ ‪‬‬
‫ﰲ ﻧﻈﺮ ِﻫﻢ ﻓﻴﺤﻜﻮ ﹶﻥ ﺍﻻﺗﻔﺎ ‪‬‬
‫ﺐ ﻻ ﻳﻠﺰ ‪‬ﻣﻪ ﺍﳊﻜ ‪‬ﻢ ﻓﺈﻟﺰﺍ ‪‬ﻡ ﳌﺎ ﹾﱂ ﻳﻠﺘﺰ ‪‬ﻣﻪ‬
‫ﺕ ﺍﻟﻔﻀﺎﺋ ِﻞ ﻭﺍﻟﺘﺮﻏﻴ ِ‬‫ﺍﳌﺘﺪﺍﻭﻟﺔ‪،‬ﻭﺃ ‪‬ﻣﺎ ﻣﻨﺎﻗﺸ‪‬ﺘﻪ ﺑﺄ ﱠﻥ ﺛﺒﻮ ‪‬‬
‫ﺍﳉﻼ ﹸﻝ‪،‬ﻷﻧﻪ ﱂ ﻳ ‪‬ﺪ ِﻋ ‪‬ﻪ ﻭﻛﻼ ‪‬ﻣﻪ ﰲ ﺍﻷﻋﻤﺎﻝ ﺧﺎﺻ ﹰﺔ‪ ،‬ﻓﻤﺆﺍﺧﺬ‪‬ﺗﻪ ﲟﻄﻠ ِﻖ ﺍﻟﻔﻀﺎﺋ ِﻞ ﺍﻓﺘـﺮﺍ ٌﺀ ﺃﻭ‬
‫ﻂ ﻣـ ‪‬ﻦ ﺍﻟﻘﻠِـﻢ ﺇﱃ‬
‫ﺺ ﺍﻷﺣﻜﺎﻡ ﺇﱃ ﺁﺧﺮﻩ ( ﻓﺸ ﱞ‬ ‫ﻣﺸﺎﻏﺒ ﹲﺔ ﻭﺃ ‪‬ﻣﺎ ﻗﻮﻟﻪ‪):‬ﻭﻻ ﺣﺎﺟ ﹶﺔ ﻟﺘﺨﺼﻴ ِ‬
‫ﺟﺪﺍﻭ ِﻝ ﺍﳉﺪ ِﻝ ﺍﻟﻔﺎﺿ ِﺢ‪ ،‬ﻭﻫ ﹶﻞ ﻛﻼ ‪‬ﻣﻪ ﺇﻻ ﰲ ﺍﻷﺣﻜﺎ ِﻡ ﻭﺍﻷﻋﻤﺎ ِﻝ ؟!‬

‫‪ - ٣٥٥‬ﻗﻠﺖ ‪ :‬ﱂ ﻳﺜﺒﺖ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﻋﻨﻬﻤﺎ ﺇﻻ ﻋﻦ ﺍﺑﻦ ﺣﺰﻡ ﺭﲪﻪ ﺍﷲ ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻠﻪ ﺭﺃﻱ ﺁﺧﺮ ﻛﻤﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ‪،‬‬
‫ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻣﻦ ﻗﺒﻞ ‪ ،‬ﻓﺎﺭﺟﻊ ﺇﻟﻴﻪ ﺇﻥ ﺷﺌﺖ ‪.‬‬

‫‪١٤٢‬‬
‫ﻭﺗﻌﻠﻴﹸﻠﻪ ﺑﻈﻬﻮ ِﺭ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻋﻤﺎ ِﻝ ﻭﻓﻀﺎﺋِﻠﻬﺎ ﻏ ‪‬ﲑ ﻇـﺎﻫ ٍﺮ ﻫﻨـﺎ ﻻﲢﺎﺩﻫـﺎ ﰲ ﻫـﺬﺍ‬
‫ﻑ ﺃﻱ ﺍﻷﻋﻤـﺎ ِﻝ‬
‫ﺍﳌﺒﺤﺚ‪،‬ﻷ ﱠﻥ ﺇﺿﺎﻓ ﹶﺔ ﺍﻷﻋﻤﺎ ِﻝ ﺑﻴﺎﻧﻴ ﹲﺔ ﺃﻭ ﻣ ‪‬ﻦ ﺇﺿﺎﻓ ِﺔ ﺍﻟﺼﻔ ِﺔ ﺇﱃ ﺍﳌﻮﺻـﻮ ِ‬
‫ﺱ ﰲ ﻳ ِﺪ ﺍﳉﻼ ِﻝ ﻛﻤﺎ ﺭﺁﻩ ﺍﳉﻤﺎ ﹸﻝ"ﺍﻫـ ‪.‬‬‫ﻚ ﺗﺮﻯ ﺍﻟﻘﻮ ‪‬‬ ‫ﺍﻟﻔﺎﺿﻠ ِﺔ‪ ،‬ﻓﺘﺄﻣﻞ ﻟﻌﻠ ‪‬‬
‫ــــــــــــــــ‬

‫‪١٤٣‬‬
 ‫ﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺭﺃ ‪‬‬

‫ﻗﹶﺎ ﹶﻝ ﺍﺑﻦ ُ ﺗﻴﻤﻴ ﹶﺔ‪ -‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﻠﱠ ‪‬ﻪ ‪ ":٣٥٦ -‬ﹶﻗ ‪‬ﻮ ﹸﻝ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ‪ :‬ﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﺍﹾﻟ ‪‬‬
‫ﺤﻠﹶﺎ ﹸﻝ ﻭ‪‬ﺍﹾﻟﺤ‪‬ـﺮ‪‬ﺍ ‪‬ﻡ‬
‫ﻚ ﻣ‪‬ـﺎ‬ ‫ﺐ ‪‬ﺗﺴ‪‬ﺎ ‪‬ﻫ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ؛ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ‪‬‬ ‫‪‬ﺷ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ؛ ‪‬ﻭِﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ‪‬‬
‫ﺕ‬‫ﺲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﺇﹾﺛﺒ‪‬ـﺎ ‪‬‬ ‫ﻒ‪ ٣٥٧‬ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ‪ :‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻀﻌِﻴ ِ‬ ‫ﺚ ﺍﻟ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ﺑِﺎﹾﻟ ‪‬‬
‫ﺖ ﺇﻟﱠـﺎ‬ ‫ﺏ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ‪‬ﺷ ‪‬ﺮ ِﻋ ‪‬ﻲ ﹶﻓﻠﹶﺎ ‪‬ﻳﹾﺜ‪‬ﺒ ‪‬‬ ‫ﺤﺒ‪‬ﺎ ‪‬‬ ‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻪ؛ ﹶﻓِﺈ ﱠﻥ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﺚ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺏ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺤﺒ‪‬ﺎ ِ‬ ‫ﺍﻟِﺎ ‪‬ﺳﺘِ ‪‬‬
‫ﺐ ‪‬ﻋ ‪‬ﻤﻠﹰﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﺩﻟِﻴ ٍﻞ ‪‬ﺷ ‪‬ﺮ ِﻋ ‪‬ﻲ ﹶﻓ ﹶﻘ ‪‬ﺪ‬ ‫ﺤ ‪‬‬‫ِﺑ ‪‬ﺪﻟِﻴ ِﻞ ‪‬ﺷ ‪‬ﺮ ِﻋ ‪‬ﻲ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﻒ‬
‫ﺨ‪‬ﺘﻠِـ ‪‬‬
‫ﺤ ِﺮ ‪‬ﱘ؛ ‪‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ‪‬ﻳ ‪‬‬‫ﺏ ﹶﺃ ‪‬ﻭ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺖ ﺍﹾﻟِﺈﳚ‪‬ﺎ ‪‬‬ ‫ﻉ ِﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻳ ِﻦ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄ ﹶﺫ ﹾﻥ ِﺑ ِﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﹶﻟ ‪‬ﻮ ﹶﺃﹾﺛ‪‬ﺒ ‪‬‬‫‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﻉ‪.‬‬
‫ﺸﺮ‪‬ﻭ ِ‬ ‫ﺻ ﹸﻞ ﺍﻟﺪ‪‬ﻳ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺨ‪‬ﺘِﻠﻔﹸﻮ ﹶﻥ ﻓِﻲ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪ ،‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬‬‫ﺏ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺤﺒ‪‬ﺎ ِ‬ ‫ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ﻓِﻲ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻪ‬ ‫ﻚ‪ :‬ﹶﺃﻥﹾ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﻣﻤ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ِ‬ ‫‪‬ﻭِﺇﻧ‪‬ﻤ‪‬ﺎ ‪‬ﻣﺮ‪‬ﺍ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺼ ‪‬ﺪﹶﻗ ِﺔ ﻭ‪‬ﺍﹾﻟ ِﻌ‪‬ﺘ ِﻖ؛ ﻭ‪‬ﺍﹾﻟِﺈﺣ‪‬ـﺴ‪‬ﺎ ِﻥ‬
‫ﺴﺒِﻴ ِﺢ ﻭ‪‬ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ؛ ﻭ‪‬ﺍﻟ ‪‬‬‫ﻉ ﹶﻛِﺘﻠﹶﺎ ‪‬ﻭ ِﺓ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ؛ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺺ ﹶﺃ ‪‬ﻭ ﺇ ‪‬ﺟﻤ‪‬ﺎ ٍ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ‪‬ﻨ ‪‬‬
‫ﺾ‬
‫ﻀ ِﻞ ‪‬ﺑﻌ‪‬ـ ِ‬ ‫ﺚ ﻓِﻲ ﹶﻓ ‪‬‬ ‫ﻱ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﻚ ﹶﻓِﺈﺫﹶﺍ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬‫ﺨﻴ‪‬ﺎ‪‬ﻧ ِﺔ؛ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ِ‬‫ﺱ؛ ‪‬ﻭ ﹶﻛﺮ‪‬ﺍ ‪‬ﻫ ِﺔ ﺍﹾﻟ ﹶﻜ ِﺬ ِ‬ ‫ﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺏ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬
‫ﺾ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ‪‬ﻭ ِﻋﻘﹶﺎِﺑﻬ‪‬ﺎ ‪ -‬ﹶﻓ ‪‬ﻤﻘﹶﺎﺩِﻳ ‪‬ﺮ ﺍﻟﱠﺜﻮ‪‬ﺍ ِ‬
‫ﺤ‪‬ﺒ ِﺔ ‪‬ﻭﹶﺛﻮ‪‬ﺍِﺑﻬ‪‬ﺎ ﻭ‪ ‬ﹶﻛﺮ‪‬ﺍ ‪‬ﻫ ِﺔ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺴ‪‬ﺘ ‪‬‬‫ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻉ‪ ٣٥٨‬ﺟ‪‬ﺎ ‪‬ﺯ ‪‬‬
‫ﺕ ِﺭﻭ‪‬ﺍ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪:‬‬ ‫ﺚ ﻟﹶﺎ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬‬
‫ﻱ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣﺪِﻳ ﹲ‬ ‫‪‬ﻭﹶﺃ‪‬ﻧﻮ‪‬ﺍ ‪‬ﻋ ‪‬ﻪ ﺇﺫﹶﺍ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺏ‪ ،‬ﹶﻛ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘﺠ‪‬ﺎ ‪‬ﺭ ﹶﺓ ﺗ‪‬ـ ‪‬ﺮ‪‬ﺑ ‪‬ﺢ‬ ‫ﻚ ﺍﹾﻟ ِﻌﻘﹶﺎ ‪‬‬ ‫ﻑ ﹶﺫِﻟ ‪‬‬ ‫ﺏ ﹶﺃ ‪‬ﻭ ‪‬ﺗﺨ‪‬ﺎ ‪‬‬‫ﻚ ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬
‫ﺲ ‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮ ﹶﺫِﻟ ‪‬‬ ‫ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬‬
‫ﻚ‬‫ﻀ ‪‬ﺮ ‪‬ﻩ؛ ‪‬ﻭ ِﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ ‪‬‬ ‫ﺏ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﻕ ‪‬ﻧ ﹶﻔ ‪‬ﻌ ‪‬ﻪ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻛ ﹶﺬ ‪‬‬
‫ﺻ ‪‬ﺪ ‪‬‬
‫ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻪ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ‪‬ﺑ ‪‬ﺢ ِﺭ‪‬ﺑﺤ‪‬ﺎ ﹶﻛِﺜﲑ‪‬ﺍ‪،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺇ ﹾﻥ ‪‬‬
‫ﻒ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ؛ ‪‬ﻭ ‪‬ﻭﻗﹶـﺎِﺋ ِﻊ‬ ‫ﺴﹶﻠ ِ‬ ‫ﺕ ﺍﻟ ‪‬‬
‫ﺕ ‪‬ﻭ ﹶﻛِﻠﻤ‪‬ﺎ ِ‬ ‫ﺐ ﺑﺎﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪٣٥٩‬؛ ﻭ‪‬ﺍﻟﹾ ‪‬ﻤﻨ‪‬ﺎﻣ‪‬ﺎ ِ‬ ‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ‪‬‬ ‫ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ‪‬‬

‫‪ - ٣٥٦‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪)-‬ﺝ ‪ / ١٨‬ﺹ ‪ ( ٦٩-٦٥‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪)-‬ﺝ ‪ / ٢٧‬ﺹ ‪( ٣٩٦‬‬

‫‪ - ٣٥٧‬ﻳﻌﲏ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ﻛﻤﺎ ﺫﻛﺮ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬
‫‪- ٣٥٨‬ﻗﻠﺖ ‪ :‬ﻗﺪ ﺗﻜﺮﺭ ﺫﻟﻚ ﻣﻨﻪ ﻭﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻭﻏﲑﳘﺎ ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻣﻦ ﻗﺒﻞ ‪،‬ﺃﻥ ﻣﺎ ﺳﻮﻯ ﺍﳌﻮﺿﻮﻉ ﻓﻘﻂ‬
‫ﻁ‬
‫ﳚﻮﺯ ﺭﻭﺍﻳﺘﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﳑﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺮﻁ – ﺃﻋﲏ ﺃﻻ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﻀﻌﻒ – ﺷﺮ ﹲ‬
‫ﻏﲑ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻛﺜﺮ ﻳﻘﻮﻝ ﺑﻪ ‪.‬‬
‫‪ - ٣٥٩‬ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ‪:‬ﻫﻲ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻤﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺻﺎﳊﻴﻬﻢ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﻫﻨﺎ ﺍﻟـﱵ ﻻ ﺗﻨـﺎﰲ‬
‫ﺷﺮﻋﻨﺎ ‪.‬‬

‫‪١٤٤‬‬
‫ﺏ ‪‬ﻭﻟﹶـﺎ‬
‫ﺤﺒ‪‬ﺎ ٍ‬
‫ﺕ ‪‬ﺣ ﹾﻜ ٍﻢ ‪‬ﺷ ‪‬ﺮ ِﻋ ‪‬ﻲ؛ ﻟﹶـﺎ ﺍﺳ‪‬ـِﺘ ‪‬‬
‫ﺠ ‪‬ﺮ ِﺩ ِﻩ ﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﻚ ِﻣﻤ‪‬ﺎ ﻟﹶﺎ ﻳ‪‬ﺠ‪‬ﻮ ‪‬ﺯ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻒ‪.‬‬
‫ﺨﻮِﻳ ِ‬
‫ﺐ؛ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﺟ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ِ‬
‫ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬
‫ﺲ‬
‫ﻀ ‪‬ﺮ‪ ،‬ﻭ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﻚ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻉ‪،‬ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ِ‬
‫ﺤ ‪‬ﻪ ِﺑﹶﺄ ِﺩﱠﻟ ِﺔ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ﹸﻗ‪‬ﺒ ‪‬‬
‫ﹶﻓﻤ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻢ ‪‬ﺣ ‪‬‬
‫ﺏ ﻟﹶـﺎ‬ ‫ﺕ ﺇﹶﻟ‪‬ﻴ ِﻪ؛ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺠ ِﺰ ﺍﻟِﺎﹾﻟِﺘﻔﹶﺎ ‪‬‬
‫ﻉ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ‪‬ﺣﻘ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺑ‪‬ﺎ ِﻃﻠﹰﺎ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺑ‪‬ﺎ ِﻃ ﹲﻞ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬‬
‫ﻱ ِﻟِﺈ ‪‬ﻣﻜﹶـﺎ ِﻥ‬
‫ﺖ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ‪‬ﻡ‪ ،‬ﻭِﺇﺫﹶﺍ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﻤ ﹶﻞ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ِﻦ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺻﺤِﻴ ‪‬ﺢ ﹸﺃﹾﺛِﺒ‪‬ﺘ ‪‬‬ ‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬‬
‫‪‬ﻳﻔِﻴ ‪‬ﺪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﻀ ‪‬ﺮ ِﺓ ﻓِﻲ ﹶﻛ ِﺬِﺑ ِﻪ‪.‬‬
‫ﺻ ‪‬ﺪِﻗ ِﻪ ‪‬ﻭِﻟ ‪‬ﻌ ‪‬ﺪ ِﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ِ‬
‫ﺐ ‪‬ﺗﺴ‪‬ﺎ ‪‬ﻫ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ ‪.‬‬
‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ﺇ‪‬ﻧﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ‪‬‬
‫ﺤ‪‬ﺘ ‪‬ﺞ‬
‫ﺕ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺤ ِﺪﺛﹸﻮﻫ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﱢﺜﻘﹶﺎ ِ‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ‪ :‬ﹶﺃﻧ‪‬ﺎ ‪‬ﻧ ‪‬ﺮﻭِﻱ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻚ ﺑِﺎﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ ‪‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻚ ﹶﻗ ‪‬ﻮ ﹸﻝ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑﻬ‪‬ﺎ ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑﻤ‪‬ـﺎ‬
‫ِﺑ ِﻬ ‪‬ﻢ‪ ،‬ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺏ ِﻟﻤ‪‬ﺎ ﹸﻛ ِﺮ ‪‬ﻩ ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ـﺎ ِﻝ‬ ‫ﺤ ِﺔ ِﻣﹾﺜ ﹶﻞ ﺍﻟ‪‬ﺘﻠﹶﺎ ‪‬ﻭ ِﺓ ﻭ‪‬ﺍﻟﺬﱢ ﹾﻛ ِﺮ ﻭ‪‬ﺍﻟِﺎ ‪‬ﺟِﺘﻨ‪‬ﺎ ِ‬
‫ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﹾﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬
‫ﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ‪‬ـ ِﻦ‬
‫ﺚ ﺍﱠﻟﺬِﻱ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬ ‫ﺤﺪِﻳ ِ‬‫ﺴ‪‬ﻴﹶﺌ ِﺔ‪ ،‬ﻭ‪‬ﻧ ِﻈ ‪‬ﲑ ‪‬ﻫﺬﹶﺍ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ –  -‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﺑﱢﻠﻐ‪‬ﻮﺍ ‪‬ﻋﻨ‪‬ﻰ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺁ‪‬ﻳ ﹰﺔ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑﻨِـﻰ ِﺇﺳ‪‬ـﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭ ﹶﻻ‬
‫ﺚ‬
‫ﺤﺪِﻳ ِ‬ ‫ﺏ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﺪ‪‬ﺍ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ‪‬ﺒ ‪‬ﻮﹾﺃ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ «‪ ،٣٦٠‬ﻣ ‪‬ﻊ ﹶﻗ ‪‬ﻮِﻟ ِﻪ  ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺝ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻛ ﹶﺬ ‪‬‬
‫‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻜ ﱢﺬﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻗﹸﻮﹸﻟﻮﺍ ﺁ ‪‬ﻣﻨ‪‬ﺎ ﺑِﺎﻟﻠﱠـ ِﻪ‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﺏ ﹶﻓ ﹶ‬‫ﺼﺤِﻴ ِﺢ‪ِ » :‬ﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺪﹶﺛ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹸﻮ ‪‬ﻫ ‪‬ﻢ «‪ .٣٦١‬ﹶﻓِﺈﻧ‪‬ـ ‪‬ﻪ‬ ‫ﻼ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫‪‬ﻭ ﹸﻛ‪‬ﺘِﺒ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳِﻠ ِﻪ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﺣﻘ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹶﻜ ﱢﺬﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﻭ‪ِ‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺑ‪‬ﺎ ِﻃ ﹰ‬
‫ﺼﺪِﻳ ِﻘ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ﹾﻜﺬِﻳِﺒ ِﻬ ‪‬ﻢ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻮ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِـﻲ‬
‫ﺚ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻊ ‪‬ﻫﺬﹶﺍ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺺ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫‪‬ﺭ ‪‬ﺧ ‪‬‬
‫ﺼﺪِﻳ ﹸﻘ ‪‬ﻬ ‪‬ﻢ ِﺑ ‪‬ﻤﺠ‪‬ـ ‪‬ﺮ ِﺩ‬
‫ﺺ ﻓِﻴ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﺟ‪‬ﺎ ‪‬ﺯ ﺗ‪‬ـ ‪‬‬ ‫ﺚ ﺍﹾﻟ ‪‬ﻤ ﹾﻄﹶﻠ ِﻖ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓﹶﺎِﺋ ‪‬ﺪﹲﺓ ِﻟﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺧ ‪‬‬
‫ﺤﺪِﻳ ِ‬ ‫ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗ ‪‬ﻪ ﻓِـﻲ ‪‬ﻣﻮ‪‬ﺍﺿِـ ‪‬ﻊ‪ ،‬ﻓﹶـِﺈﺫﹶﺍ‬ ‫ﺱ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ِﻔ ‪‬ﻊ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ﹸﻈ ‪‬ﻦ ِ‬‫ﺼﺪِﻳ ِﻘ ِﻬ ‪‬ﻢ؛ ﻓﹶﺎﻟ‪‬ﻨﻔﹸﻮ ‪‬‬
‫ﺍﹾﻟِﺈ ‪‬ﺧﺒ‪‬ﺎ ِﺭ ﹶﻟﻤ‪‬ﺎ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻌ‪‬ﻴ ٍﻦ ِﺑﻘِـﺮ‪‬ﺍ َﺀ ِﺓ‬
‫ﺻﻠﹶﺎ ٍﺓ ﻓِﻲ ‪‬ﻭ ﹾﻗ ٍ‬
‫ﺤﺪِﻳﺪ‪‬ﺍ ِﻣﹾﺜ ﹶﻞ ‪‬‬‫ﻀﻌِﻴ ﹶﻔ ِﺔ ‪‬ﺗ ﹾﻘﺪِﻳﺮ‪‬ﺍ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺚ ﺍﹾﻟ ﹶﻔﻀ‪‬ﺎِﺋ ِﻞ ﺍﻟ ‪‬‬ ‫ﺖ ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬ ‫ﻀ ‪‬ﻤ‪‬ﻨ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﺖ‬
‫ﻒ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﻴ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳﹾﺜﺒ‪‬ـ ‪‬‬
‫ﺻ ِ‬
‫ﺏ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬‬‫ﺤﺒ‪‬ﺎ ‪‬‬‫ﻚ؛ ِﻟﹶﺄ ﱠﻥ ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺠ ‪‬ﺰ ﹶﺫِﻟ ‪‬‬ ‫ﺻ ﹶﻔ ٍﺔ ‪‬ﻣ ‪‬ﻌ‪‬ﻴ‪‬ﻨ ٍﺔ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪‬ﻣ ‪‬ﻌ‪‬ﻴ‪‬ﻨ ٍﺔ ﹶﺃﻭ‪ ‬ﻋﻠﹶﻰ ِ‬
‫ﻕ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ ﺇﹶﻟ ‪‬ﻪ ﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﻛﹶـﺎ ﹶﻥ ﻟﹶـ ‪‬ﻪ‬
‫ﻱ ﻓِﻴ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﻟﺴ‪‬ﻮ ‪‬‬ ‫ﻑ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻮ ‪‬ﺭ ِﻭ ‪‬‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ِﺑ ‪‬ﺪﻟِﻴ ِﻞ ‪‬ﺷ ‪‬ﺮ ِﻋ ‪‬ﻲ ِﺑ ِ‬
‫ﲔ ﹶﻛﻤ‪‬ـﺎ‬
‫ﺐ ِﻟﻤ‪‬ﺎ ﻓِﻴ ِﻪ ﻣِﻦ ِﺫ ﹾﻛ ِﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﻐ‪‬ﺎِﻓِﻠ ‪‬‬
‫ﺤ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻕ ‪‬ﻣ ‪‬‬
‫ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪،‬ﹶﻓِﺈ ﱠﻥ ِﺫ ﹾﻛ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺍﻟﺴ‪‬ﻮ ِ‬

‫‪ - ٣٦٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٣٤٦١‬‬

‫‪ - ٣٦١‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ( ١٧٦٨٨‬ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪١٤٥‬‬
‫ﺠ ِﺮ‬
‫ﺸ‪‬‬
‫ﻀﺮ‪‬ﺍ ِﺀ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺨ ‪‬‬
‫ﺠ ‪‬ﺮ ِﺓ ﺍﹾﻟ ‪‬‬
‫ﺸ‪‬‬
‫ﲔ ﻛﹶﺎﻟ ‪‬‬
‫ﻑ‪ » :‬ﺫﹶﺍ ِﻛ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ِﻓﻲ ﺍﹾﻟﻐ‪‬ﺎِﻓﻠِ ‪‬‬
‫ﺚ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺤﺪِﻳ ِ‬
‫ﺟ‪‬ﺎ َﺀ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺲ «‪. ٣٦٢‬‬
‫ﺍﹾﻟﻴ‪‬ﺎِﺑ ِ‬
‫ﺚ‬
‫ﻀ ‪‬ﺮ ﹸﺛﺒ‪‬ﻮ‪‬ﺗ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﹸﺛﺒ‪‬ﻮِﺗ ِﻪ‪ ،‬ﻭﻓِﻲ ِﻣﹾﺜِﻠ ِﻪ ﺟ‪‬ﺎ َﺀ ﺍﹾﻟﺤ‪‬ـﺪِﻳ ﹸ‬
‫ﻱ ﻓِﻴ ِﻪ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺏ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﻭ ‪‬‬
‫ﹶﻓﹶﺄﻣ‪‬ﺎ ‪‬ﺗ ﹾﻘﺪِﻳ ‪‬ﺮ ﺍﻟﱠﺜﻮ‪‬ﺍ ِ‬
‫ﻀ ِﻞ‬
‫ﻚ ﺍﹾﻟﻔﹶـ ‪‬‬
‫ﻀ ﹲﻞ ﹶﻓ ‪‬ﻌ ِﻤ ﹶﻞ ِﺑ ِﻪ ‪‬ﺭﺟ‪‬ﺎ َﺀ ﹶﺫِﻟ ‪‬‬
‫ﻱ‪ » :‬ﻣ ‪‬ﻦ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﻓِﻴ ِﻪ ﹶﻓ ‪‬‬ ‫ﺍﱠﻟﺬِﻱ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﻚ «‪.٣٦٣‬‬
‫ﻚ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ ‪‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﹶﺃ ‪‬ﻋﻄﹶﺎﻩ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺫِﻟ ‪‬‬
‫ﺐ ﻟﹶـﺎ ﻓِـﻲ‬
‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴـ ِ‬ ‫ﺻ ﹸﻞ‪ :‬ﺃﹶ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ‪‬‬
‫ﺏ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻭ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ﻓِـﻲ ﺍﻟﺘ‪ ‬ﺮﻏِﻴـ ِ‬ ‫ﻓﹶﺎﹾﻟﺤ‪‬ﺎ ِ‬
‫ﻒ ‪‬ﻋﻠﹶـﻰ ﺍﻟـ ‪‬ﺪﻟِﻴ ِﻞ‬
‫ﺏ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻗ ‪‬‬ ‫ﺏ‪،٣٦٤‬ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﻋِﺘﻘﹶﺎ ‪‬ﺩ ﻣ‪‬ﻮ ِﺟِﺒ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﻘﹶﺎﺩِﻳ ‪‬ﺮ ﺍﻟﱠﺜﻮ‪‬ﺍ ِ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬ ‫ﺤﺒ‪‬ﺎ ِ‬
‫ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﺸ ‪‬ﺮ ِﻋ ‪‬ﻲ"‪.‬‬
‫ﺍﻟ ‪‬‬
‫ﺲ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻭﻫـﻮ‪-‬‬
‫ﺖ‪ :‬ﻭﻫﺬﺍ ﺍﻟﻜﻼ ‪‬ﻡ ‪ -‬ﻣﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ -‬ﻛﻼ ‪‬ﻡ ﻧﻔﻴ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺐ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳋﻄﲑ ‪.‬‬
‫ﻓﻴﻤﺎ ﺃﺭﻯ‪ -‬ﺃﻭﰱ ﻣﺎ ﻛِﺘ ‪‬‬
‫ــــــــــــــــ‬

‫‪ - ٣٦٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪ ( ٩٦٧٦‬ﻭﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ )‪ ( ٢٧٦‬ﻭﺷﻌﺐ ﺍﻹﳝـﺎﻥ ﻟﻠﺒﻴﻬﻘـﻲ )‪٥٩١‬‬
‫ﻭ‪ ( ٥٩٢‬ﻭﺍﻟﺒﺰﺍﺭ )‪ ١٧٥٩‬ﻭ‪ ( ٦١٣٩‬ﻣﻦ ﻃﺮﻕ ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٣٦٣‬ﻟﻴﺲ ﻫﻮ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺇﳕﺎ ﺃﺧﺮﺟﻪ ﺍﳋﻄﻴﺐ )‪ ، ( ٢٩٥/٨‬ﻭﺍﻟﺪﻳﻠﻤﻲ )‪ ، ٥٥٩/٣‬ﺭﻗﻢ ‪ ( ٥٧٥٧‬ﻭﺟﺎﻣﻊ‬
‫ﺍﻷﺣﺎﺩﻳﺚ)ﺝ ‪ / ٢٠‬ﺹ ‪ ( ٢١٦٦٥) ( ١١٩‬ﻭﺇﲢﺎﻑ ﺍﳋﲑﺓ ﺍﳌﻬﺮﺓ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﻌﺸﺮﺓ )‪ ٥٩٧٢‬ﻭ‪( ٧١٤٧‬‬
‫ﻭﻫﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ‪ ،‬ﻭﺣﻜﻢ ﺍﻷﻟﺒﺎﱐ ﰲ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ ﻭﺃﺛﺮﻫﺎ ﺍﻟﺴﻴﺊ ﰲ ﺍﻷﻣﺔ )ﺝ ‪ / ١‬ﺹ‬
‫‪ ٤٥١ ( ٦٤٧‬ﺑﻮﺿﻌﻪ !!!‬
‫‪ - ٣٦٤‬ﻭﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺘﺸﺮﻳﻊ ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﻌﻤﻞ ﺑﻪ ﺃﺻ ﹰ‬
‫ﻼ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ‪.‬‬

‫‪١٤٦‬‬
 ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺭﲪﻪ ﺍﷲ ‪:٣٦٥‬‬
‫" ﻭﻳﻌﺮﻑ ﻣ ‪‬ﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻋﺪﻻ ﰲ ﻧﻔﺴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﺒﺖ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﳊﻔﻆ ﻟﻪ ﻭﺍﻹﺗﻘﺎﻥ‬
‫ﻓﻴﻪ ‪ -‬ﻫﺆﻻﺀ ﻫﻢ ﺃﻫﻞ ﺍﻟﻌﺪﺍﻟﺔ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﺼﺪﻭﻕ ﰲ ﺭﻭﺍﻳﺘﻪ ﺍﻟﻮﺭﻉ ﰲ ﺩﻳﻨﻪ ﺍﻟﺜﺒﺖ ﺍﻟﺬﻱ ﻳﻬﻢ ﺃﺣﻴﺎﻧﺎ ﻭﻗﺪ ﻗﺒﻠﻪ ﺍﳉﻬﺎﺑـﺬﺓ‬
‫ﺍﻟﻨﻘﺎﺩ ‪ -‬ﻓﻬﺬﺍ ﳛﺘﺞ ﲝﺪﻳﺜﻪ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﺼﺪﻭﻕ ﺍﻟﻮﺭﻉ ﺍﳌﻐﻔﻞ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻫﻢ ﻭﺍﳋﻄﺄ ﻭﺍﻟﺴﻬﻮ ﻭﺍﻟﻐﻠـﻂ ‪ -‬ﻓﻬـﺬﺍ‬
‫ﻳﻜﺘﺐ ﻣﻦ ﺣﺪﻳﺜﻪ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻵﺩﺍﺏ‪،‬ﻭﻻ ﳛﺘ ‪‬ﺞ ﲝﺪﻳﺜـﻪ ﰲ ﺍﳊـﻼﻝ‬
‫ﻭﺍﳊﺮﺍﻡ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺪ ﺃﻟﺼﻖ ﻧﻔﺴﻪ ‪‬ﻢ ﻭﺩﱠﻟﺴﻬﺎ ﺑﻴﻨﻬﻢ ‪ -‬ﳑﻦ ﻗﺪ ﻇﻬﺮ ﻟﻠﻨﻘﺎﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﺮﺟـﺎﻝ‬
‫ﻣﻨﻬﻢ ﺍﻟﻜﺬﺏ‪،‬ﻓﻬﺬﺍ ﻳﺘﺮﻙ ﺣﺪﻳﺜﻪ ﻭﻳﻄﺮﺡ ﺭﻭﺍﻳﺘﻪ ﻭﻳﺴﻘﻂ ﻭﻻ ﻳﺸﺘﻐﻞ ﺑﻪ‪".‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻳﺆﻛﺪ ﻭﺿﻮﺡ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪،‬ﻓﻜﻼﻡ ﺍﺑـﻦ ﺃﰊ‬
‫ﺣﺎﰎ – ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﺍﺿﺢ ﻭﺻﺮﻳﺢ ﰲ ﺫﻟﻚ ‪.‬‬
‫ــــــــــــــــ‬

‫‪- ٣٦٥‬ﻣﻘﺪﻣﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ)ﺝ ‪ / ١‬ﺹ ‪( ٦‬‬

‫‪١٤٧‬‬
 ‫ﺭﺃﻱ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠﺎﺭ‬
‫ﻗﺎﻝ ﺍﻟﻔﺘﻮﺣﻲ – ﺭﲪـﻪ ﺍﷲ ‪ -‬ﰲ ﺷـﺮﺡ ﺍﻟﻜﻮﻛـﺐ ﺍﳌـﻨﲑ‪ ":٣٦٦‬ﻭ‪‬ﻳ ‪‬ﻌﻤ‪‬ـ ﹸﻞ ﺑِــ"‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻓﱠـ ِﻖ ﻭ‪‬ﺍ َﻷ ﹾﻛﺜﹶـ ِﺮ‬
‫ﻒ ﻓِﻲ ﺍﹾﻟ ﹶﻔﻀ‪‬ﺎِﺋ ِﻞ" ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺭ‪ِ ‬‬
‫ﻀﻌِﻴ ِ‬
‫ﺚ"ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺍﹾﻟ ‪‬‬
‫‪.٣٦٧‬‬
‫ﺴ‪‬ﻨ ِﻦ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶـﺎ ِﻡ‬
‫ﺤﺮ‪‬ﺍ ِﻡ ﻭ‪‬ﺍﻟـ ‪‬‬ ‫ﺤﻠﹶﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‪ِ ":‬ﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﻭ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﻊ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ‬
‫ﺸ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﻭ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ‪‬ﻭﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ‪‬‬‫‪‬ﺗ ‪‬‬
‫‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬ﻪ ‪‬ﺗﺴ‪‬ﺎ ‪‬ﻫ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ِﺪ"‪..٣٦٨‬‬
‫ﻉ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟﻌِﻴ ِﺪ ﻓِﻲ ِﺭﻭ‪‬ﺍ‪‬ﻳ ٍﺔ‪ .‬ﹶﻓ ‪‬ﺪ ﱠﻝ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ِﺑ ِﻪ ﹶﻟ ‪‬ﻮ ﻛﹶـﺎ ﹶﻥ‬
‫ﺐ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺍﻻ ‪‬ﺟِﺘﻤ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ِﺷﻌ‪‬ﺎﺭ‪‬ﺍ‪.‬‬
‫ﺨ‪‬ﺒ ِﺮ" ‪،٣٦٩‬ﻭ‪‬ﺍﺳ‪‬ـ‪‬ﺘ ‪‬‬
‫ﺤ‪‬ﺒﻬ‪‬ﺎ‬ ‫ﺤ ﹸﺔ ﺍﹾﻟ ‪‬‬‫ﺻ‪‬‬ ‫ﻁ ﹶﻟﻬ‪‬ﺎ ِ‬ ‫ﺸ‪‬ﺘ ‪‬ﺮ ﹸ‬‫ﺴﺒِﻴ ِﺢ‪":‬ﺍﹾﻟ ﹶﻔﻀ‪‬ﺎِﺋ ﹸﻞ ﻻ ‪‬ﻳ ‪‬‬ ‫‪‬ﻭﻓِﻲ"ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐﻨِﻲ" ﻓِﻲ ﺻ‪‬ﻼ ِﺓ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺸﻌ‪‬ﺎ ِﺭ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪ .‬ﻗﹶﺎﹶﻟ ‪‬ﻪ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ﹾﻔِﻠ ٍﺢ ﻓِﻲ"ﹸﺃﺻ‪‬ﻮِﻟ ِﻪ"‪.‬‬
‫‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟﻌِﻴ ِﺪ‪ .‬ﹶﻓ ‪‬ﺪ ﱠﻝ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘ ﹾﻔ ِﺮﹶﻗ ِﺔ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺐ‬
‫ﺤ ‪‬‬ ‫ﺴ‪‬ﺘ ِ‬
‫ﻒ ﻓِﻲ ﺍﹾﻟ ﹶﻔﻀ‪‬ﺎِﺋ ِﻞ‪ .‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻀﻌِﻴ ِ‬ ‫ﺚ ﺍﻟ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ِﺭﻭ‪‬ﺍ‪‬ﻳ ﹲﺔ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ‪،‬ﻻ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ﺑِﺎﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻪ ﹶﻏﻴ‪‬ـ ‪‬ﺮ‬‫ﺤ‪‬‬ ‫ﺸﻬ‪‬ﻮ ‪‬ﺭ ‪‬ﻋ ِﻤ ﹶﻞ ِﺑ ِﻪ ‪‬ﻭﺻ‪‬ـ ‪‬‬ ‫ﻒ ‪‬ﺧ‪‬ﺒ ِﺮﻫ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪ ،٣٧٠‬ﻣ ‪‬ﻊ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﻀ ‪‬ﻌ ِ‬
‫ﺴﺒِﻴ ِﺢ ِﻟ ‪‬‬ ‫ﺻ‪‬ﻼ ﹶﺓ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،٣٧٢‬ﻣ‪‬ـ ‪‬ﻊ ﹶﺃ ﱠﻥ‬ ‫ﺼﺤِﻴ ِ‬ ‫ﻀ ‪‬ﺮ‪‬ﺑ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫ﺐ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﺍﻟﺘ‪‬ﻴ ‪‬ﻤ ‪‬ﻢ ِﺑ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺴ‪‬ﺘ ِ‬‫ﻭ‪‬ﺍ ِﺣ ٍﺪ ﻣِﻦ ﺍ َﻷِﺋ ‪‬ﻤ ِﺔ ‪ ،٣٧١‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻓِﻴ ِﻪ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎﺭ‪‬ﺍ ﻭ‪‬ﺁﺛﹶﺎﺭ‪‬ﺍ ‪.٣٧٣‬‬

‫‪ - ٣٦٦‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٥٦٩‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ ﻭﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ )ﺝ ‪ / ٤‬ﺹ ‪( ١٩٤٨‬‬
‫‪ - ٣٦٧‬ﻭﻫﻮ ﺍﳌﻌﺘﻤﺪ ﻋﻨﺪ ﺍﻷﺋﻤﺔ‪.‬‬
‫‪ - ٣٦٨‬ﺭﻭﺍﻩ ﺍﳋﻄﻴﺐ ﺑﺴﻨﺪﻩ ﰲ "ﺍﻟﻜﻔﺎﻳﺔ ﺹ ‪ "١٣٤‬ﻭﺭﻭﺍﻩ ﺍﻟﻨﻮﻓﻠﻲ ﻋﻦ ﺃﲪﺪ ﺍﻧﻈﺮ‪ :‬ﺍﳌـﺴﻮﺩﺓ ﺹ ‪٢٧٣‬ﻭ"ﺍﻧﻈـﺮ‪:‬‬
‫ﺍ‪‬ﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ ‪ ،٥٩ /١‬ﺍﳌﺴﻮﺩﺓ ﺹ ‪ ،٢٧٣‬ﺍﻟﻜﻔﺎﻳﺔ ﺹ ‪ ،٣٣‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﺹ ‪ ،١١٣‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺹ‬
‫‪ ،٤٩‬ﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ‪ ،٣٧ /٣‬ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺃﲪﺪ ﺹ ‪ ،٩٧‬ﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﺹ ‪ ٢٢٨‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ"‪.‬‬
‫‪ - ٣٦٩‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٩٨ /٢‬‬
‫‪ - ٣٧٠‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪" :‬ﻓﺄﻣﺎ ﺻﻼﺓ ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻓﺈﻥ ﺃﲪﺪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺗﻌﺠﺒﲏ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﱂ؟ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﻲﺀ ﻳـﺼﺢ‪،‬‬
‫ﺾ ﻳﺪﻩ ﻛﺎﳌﻨﻜﺮ" "ﺍﳌﻐﲏ ‪."٩٨ /٢‬‬ ‫ﻭ‪‬ﻧ ﹶﻔ ‪‬‬
‫ﻚ ﹶﺃ ﹶﻻ‬
‫ﺱ ﻳ‪‬ﺎ ‪‬ﻋﻤ‪‬ـﺎ ‪‬ﻩ ﹶﺃ ﹶﻻ ﹸﺃ ‪‬ﻋﻄِﻴـ ‪‬‬ ‫ﺐ » ﻳ‪‬ﺎ ‪‬ﻋﺒ‪‬ﺎ ‪‬‬ ‫ﺱ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠ ِ‬
‫ﺱ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ‪‬ﻌ‪‬ﺒﺎ ِ‬ ‫‪ - ٣٧١‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻚ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻪ ﻭ‪‬ﺁ ِﺧ ‪‬ﺮ ‪‬ﻩ ﹶﻗ ِﺪ ‪‬ﳝ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣﺪِﻳﺜﹶـ ‪‬ﻪ‬
‫ﻚ ﹶﺫ‪‬ﻧ‪‬ﺒ ‪‬‬
‫ﻚ ﹶﻏ ﹶﻔ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬‬
‫ﺖ ﹶﺫِﻟ ‪‬‬‫ﺖ ﹶﻓﻌ‪ ‬ﹾﻠ ‪‬‬
‫ﺸ ‪‬ﺮ ِﺧﺼ‪‬ﺎ ٍﻝ ِﺇﺫﹶﺍ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬‬
‫ﻚ ﹶﺃ ﹶﻻ ﹶﺃ ‪‬ﺣﺒ‪‬ﻮ ‪‬ﻙ ﹶﺃ ﹶﻻ ﹶﺃ ﹾﻓ ‪‬ﻌ ﹸﻞ ِﺑ ‪‬‬
‫ﺤ ‪‬‬
‫ﹶﺃ ‪‬ﻣ‪‬ﻨ ‪‬‬

‫‪١٤٨‬‬
 ‫ﻉ ‪.٣٧٤‬‬
‫ﻚ ﻣِﻦ ‪‬ﻣﺴ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟ ﹸﻔﺮ‪‬ﻭ ِ‬
‫‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺫِﻟ ‪‬‬
‫ﺐ ﻭ‪‬ﻻ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ‪.٣٧٥‬‬
‫ﺤ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺕ ‪‬ﻣ ‪‬‬
‫ﺐ‪،‬ﻻ ﻓِﻲ ﺇﹾﺛﺒ‪‬ﺎ ِ‬
‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ِ‬
‫ﺻﺤ‪‬ﺎِﺑﻨ‪‬ﺎ‪ :‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬
‫ﺾ ﹶﺃ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻒ ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ‬ ‫ﻀﻌِﻴ ِ‬‫ﺚ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ِ‬ ‫ﺸ‪‬ﻴ ‪‬ﺦ ‪‬ﺗ ِﻘ ‪‬ﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻝ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭﹶﻗ ‪‬ﻮ ِﻝ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫ﺏ‪.‬‬‫ﻚ ﺍﹾﻟ ِﻌﻘﹶﺎ ‪‬‬
‫ﻑ ﹶﺫِﻟ ‪‬‬
‫ﺏ‪ ،‬ﻭ‪‬ﺗﺨ‪‬ﺎ ‪‬‬
‫ﻚ ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬
‫ﺲ ‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮ ﹶﺫِﻟ ‪‬‬ ‫ﺍ َﻷ ‪‬ﻋﻤ‪‬ﺎ ِﻝ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬‬
‫ﻒ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ‬
‫ﺴﹶﻠ ِ‬ ‫ﺕ ﺍﻟ ‪‬‬
‫ﺕ ‪‬ﻭ ﹶﻛِﻠﻤ‪‬ﺎ ِ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎﻣ‪‬ﺎ ِ‬
‫ﺐ ﺑِﺎ ِﻹ ‪‬ﺳﺮ‪‬ﺍﺋِﻴِﻠﻴ‪‬ﺎ ِ‬
‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ‪‬‬ ‫ﻚ‪ :‬ﺍﻟﺘ‪ ‬ﺮﻏِﻴ ‪‬‬ ‫‪‬ﻭ ِﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ ‪‬‬
‫ﺏ ﻭ‪‬ﻻ‬ ‫ﺤﺒ‪‬ﺎ ٍ‬ ‫ﺕ ‪‬ﺣ ﹾﻜ ٍﻢ ‪‬ﺷ ‪‬ﺮ ِﻋ ‪‬ﻲ‪،‬ﻻ ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺠ ‪‬ﺮ ِﺩ ِﻩ ﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﻚ ِﻣﻤ‪‬ﺎ ﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ِﺑ ‪‬ﻤ ‪‬‬ ‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻭﻗﹶﺎِﺋ ِﻊ ﺍﹾﻟﻌ‪‬ﺎِﻟ ِﻢ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ﹸﻗ‪‬ﺒﺤ‪‬ـ ‪‬ﻪ ِﺑﹶﺄ ِﺩﻟﱠـ ِﺔ‬
‫ﺐ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻋِﻠﻢ‪ ‬ﺣ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴ ِ‬‫ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪ .‬ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹶﻞ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬
‫ﻼ‪.‬‬
‫ﺲ ﺍ َﻷ ‪‬ﻣ ِﺮ ‪‬ﺣﻘ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺑ‪‬ﺎ ِﻃ ﹰ‬
‫ﻚ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﻀ ‪‬ﺮ‪ ،‬ﻭ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫ﻚ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬
‫ﻉ‪ .‬ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ِ‬
‫ﺍﻟ ‪‬‬

‫ﺏ‬
‫ﺤ ﹶﺔ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺕ ‪‬ﺗ ﹾﻘ ‪‬ﺮﹸﺃ ﻓِﻰ ﹸﻛ ﱢﻞ ‪‬ﺭ ﹾﻛ ‪‬ﻌ ٍﺔ ﻓﹶﺎِﺗ ‪‬‬ ‫ﺼﱢﻠ ‪‬ﻰ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺭ ﹶﻛﻌ‪‬ﺎ ٍ‬
‫ﺸ ‪‬ﺮ ِﺧﺼ‪‬ﺎ ٍﻝ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﻼِﻧ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻋ ‪‬‬
‫‪‬ﺧ ﹶﻄﹶﺄ ‪‬ﻩ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ﺻ‪ِ ‬ﻐ ‪‬ﲑ ‪‬ﻩ ‪‬ﻭ ﹶﻛِﺒ ‪‬ﲑ ‪‬ﻩ ِﺳ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ‪‬ﻋ ﹶ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ﻭ‪ ‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛﺒ‪‬ـ ‪‬ﺮ‬
‫ﺖ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺖ ﻗﹶﺎِﺋ ‪‬ﻢ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ ﻓِﻰ ﹶﺃ ‪‬ﻭ ِﻝ ‪‬ﺭ ﹾﻛ ‪‬ﻌ ٍﺔ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫‪‬ﻭﺳ‪‬ﻮ ‪‬ﺭ ﹰﺓ ﹶﻓﺈِﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹾﻏ ‪‬‬
‫ﺸﺮ‪‬ﺍ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﻬﻮِﻯ ﺳ‪‬ﺎ ِﺟﺪ‪‬ﺍ‬ ‫ﻉ ﹶﻓ‪‬ﺘﻘﹸﻮﹸﻟﻬ‪‬ﺎ ‪‬ﻋ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﻛﹸﻮ ِ‬ ‫ﺸﺮ‪‬ﺍ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬‬
‫ﺖ ﺭ‪‬ﺍ ِﻛ ‪‬ﻊ ‪‬ﻋ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﻣ ‪‬ﺮﺓﹰ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻊ ﹶﻓ‪‬ﺘﻘﹸﻮﹸﻟﻬ‪‬ﺎ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬‫ﺲ ‪‬ﻋ ‪‬‬ ‫‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﻚ‬
‫ﺸﺮ‪‬ﺍ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃﺳ‪‬ـ ‪‬‬ ‫ﺠ ‪‬ﺪ ﹶﻓ‪‬ﺘﻘﹸﻮﹸﻟﻬ‪‬ﺎ ‪‬ﻋ ‪‬‬ ‫ﺴ‪‬‬ ‫ﺸﺮ‪‬ﺍ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺴﺠ‪‬ﻮ ِﺩ ﹶﻓ‪‬ﺘﻘﹸﻮﹸﻟﻬ‪‬ﺎ ‪‬ﻋ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺸﺮ‪‬ﺍ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬‬ ‫ﺖ ﺳ‪‬ﺎ ِﺟ ‪‬ﺪ ‪‬ﻋ ‪‬‬ ‫ﹶﻓ‪‬ﺘﻘﹸﻮﹸﻟﻬ‪‬ﺎ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﺼﱢﻠ‪‬ﻴﻬ‪‬ﺎ ﻓِﻰ ﻛﹸـ ﱢﻞ‬ ‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﺕ ِﺇ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ ‪‬‬ ‫ﻚ ﻓِﻰ ﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻊ ‪‬ﺭ ﹶﻛﻌ‪‬ﺎ ٍ‬ ‫ﺲ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﻌ‪‬ﻮ ﹶﻥ ﻓِﻰ ﹸﻛ ﱢﻞ ‪‬ﺭ ﹾﻛ ‪‬ﻌ ٍﺔ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹸﻞ ﹶﺫِﻟ ‪‬‬ ‫ﻚ ‪‬ﺧﻤ‪ ‬‬ ‫ﺸﺮ‪‬ﺍ ﹶﻓ ﹶﺬِﻟ ‪‬‬ ‫ﹶﻓ‪‬ﺘﻘﹸﻮﹸﻟﻬ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫‪‬ﻳ ‪‬ﻮ ٍﻡ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﻓﹶﺎ ﹾﻓ ‪‬ﻌ ﹾﻞ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ ﹶﻓﻔِﻰ ﹸﻛ ﱢﻞ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌ ٍﺔ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗﻔﹾ ‪‬ﻌ ﹾﻞ ﹶﻓﻔِﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻬ ٍﺮ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ ﹶﻓﻔِﻰ ﹸﻛ ﱢﻞ ‪‬ﺳ‪‬ﻨ ٍﺔ ﻣ‪‬ـ ‪‬ﺮ ﹰﺓ‬
‫ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ ﹶﻓﻔِﻰ ‪‬ﻋ ‪‬ﻤ ِﺮ ‪‬ﻙ ‪‬ﻣ ‪‬ﺮ ﹰﺓ «‪ .‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ )‪ ( ١٢٩٩‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫‪ - ٣٧٢‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪" :‬ﺍﳌﺴﻨﻮﻥ ﻋﻨﺪ ﺃﲪﺪ‪" :‬ﺍﻟﺘﻴﻤﻢ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ" "ﺍﳌﻐﲏ ‪."١٨٠-١٧٩ /١‬‬
‫ﺲ ِﺇﻧ‪‬ـ ‪‬ﻪ‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﳊﻨﺎﺑﻠﺔ ﲟﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﺃﲪﺪ )‪ ( ١٨٨١٤‬ﻭﻏﲑﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ِﺭ ‪‬ﺑ ِﻦ ﻳ‪‬ﺎ ِﺳ ٍﺮ ﹶﺃ ﱠﻥ ‪‬ﻧِﺒ ‪‬ﻰ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ﹲﺔ ِﻟ ﹾﻠ ﹶﻜ ﱠﻔ‪‬ﻴ ِﻦ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ «‪ .‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋﻔﱠﺎ ﹸﻥ ِﺇ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ - -‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻓِﻰ‬ ‫‪‬ﺳﹶﺄ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻋ ِﻦ ﺍﻟ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ِﻢ ﹶﻓﻘﹶﺎ ﹶﻝ » ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ﹲﺔ ِﻟ ﹾﻠ ‪‬ﻮ ‪‬ﺟ ِﻪ ﻭ‪‬ﺍﹾﻟ ﹶﻜ ﱠﻔ‪‬ﻴ ِﻦ «‪) .‬ﺻﺤﻴﺢ ( ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻄﺎﺀ ﻭﻣﻜﺤﻮﻝ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺍﻟـﺼﺎﺩﻕ‬ ‫ﺍﻟ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ِﻢ » ‪‬‬
‫ﻭﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻧﻘﻠﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻋﻦ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺧﺘﺎﺭﻩ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ﹲﺔ ِﻟ ﹾﻠ‪‬ﻴ ‪‬ﺪ‪‬ﻳ ِﻦ ِﺇﻟﹶﻰ ﺍﹾﻟﻤِـ ‪‬ﺮﹶﻓ ﹶﻘ‪‬ﻴ ِﻦ"‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ﹲﺔ ِﻟ ﹾﻠ ‪‬ﻮ ‪‬ﺟﻪِ ‪ ،‬ﻭ ‪‬‬ ‫‪ - ٣٧٣‬ﻣﻨﻬﺎ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ ":‬ﺍﻟ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ‪‬ﻢ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑﺘ‪‬ﺎ ِﻥ ‪ :‬‬
‫ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )‪ ( ٦٣٤‬ﺻﺤﻴﺢ ﻭﻫﻮ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‪ .‬ﻭﺍﻧﻈﺮ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴـﺔ )ﺝ ‪ / ١٤‬ﺹ‬
‫‪( ٢٦٢‬‬
‫‪ - ٣٧٤‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﺑﻦ ﺣﺰﻡ ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ "ﺍﻧﻈﺮ‪ :‬ﻗﻮﺍﻋـﺪ ﺍﻟﺘﺤـﺪﻳﺚ ﺹ‬
‫‪ ،١١٣‬ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺃﲪﺪ ﺹ ‪."٩٧‬‬
‫‪ - ٣٧٥‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻤﻞ ﺑﻪ ﻣﻄﻠﻘﹰﺎ‪ .‬ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪" :‬ﻭﻋﺰﻱ ﺇﱃ ﺃﰊ ﺩﺍﻭﺩ ﻭﺃﲪﺪ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻋﻨـﺪﳘﺎ ﺃﻗـﻮﻯ ﻣـﻦ ﺭﺃﻱ‬
‫ﺍﻟﺮﺟﺎﻝ"‪".‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻜﻔﺎﻳﺔ ﺹ ‪ ،١٣٣‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﺹ ‪ ،١١٣‬ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺃﲪﺪ ﺹ ‪."٩٧‬‬

‫‪١٤٩‬‬
‫ﻍ ﻓِﻲ ‪‬ﻋﻤ‪‬ـ ٍﻞ‬
‫ﻑ ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺴ‪‬ﻮ ﹸ‬
‫ﻀﻌ‪‬ﺎ ِ‬
‫ﻀ ‪‬ﺮ‪‬ﺑ‪‬ﺘ‪‬ﻴ ِﻦ‪ :‬ﻭ‪‬ﺍﹾﻟﻌ‪ ‬ﻤ ﹸﻞ ﺑِﺎﻟ ‪‬‬
‫ﺡ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺪ ِﺓ" ﻓِﻲ ﺍﻟ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ِﻢ ِﺑ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﻓِﻲ" ‪‬ﺷ ‪‬ﺮ ِ‬
‫ﻒ ‪‬ﻋ ِﻤ ﹶﻞ ِﺑ ِﻪ‪.‬‬
‫ﺿﻌِﻴ ٍ‬
‫ﺚ ‪‬‬
‫ﺤﺪِﻳ ٍ‬
‫ﺐ ﻓِﻲ ‪‬ﺑ ‪‬ﻌﺾِ ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ِﻋ ِﻪ ِﺑ ‪‬‬
‫ﺠ ‪‬ﻤﹶﻠ ِﺔ‪ .‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺭ ﱢﻏ ‪‬‬
‫ﻉ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺸﺮ‪‬ﻭ ‪‬‬
‫ﹶﻗ ‪‬ﺪ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﺕ ‪‬ﺳ‪‬ﻨ ٍﺔ ﻓﹶﻼ‪.‬‬
‫ﹶﺃﻣ‪‬ﺎ‪،‬ﺇﹾﺛﺒ‪‬ﺎ ‪‬‬
‫ﻒ‪،‬ﻛﹶﺎ‪‬ﺑ ِﻦ ﹶﻟﻬِﻴ ‪‬ﻌ ﹶﺔ ‪‬ﻭﺟ‪‬ـﺎِﺑ ٍﺮ‬
‫ﻀﻌِﻴ ِ‬
‫ﺚ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﺍﻟ ‪‬‬
‫ﺐ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ﹶﻘ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ِﻔ ‪‬ﻲ ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ‪ .‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻪ‪ .‬ﹶﻓﻴﻘﻮﻝ‪ :‬ﹶﺃ ‪‬ﻋ ِﺮﹸﻓ ‪‬ﻪ ﹶﺃ ‪‬ﻋ‪‬ﺘِﺒ ‪‬ﺮ ِﺑ ِﻪ‪ ،‬ﹶﻛﹶﺄﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِﺪ ﱡﻝ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻊ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪،‬ﻻ‬
‫ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ِﻔ ‪‬ﻲ‬‫ﺚ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﻀﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ‪ .‬ﻭﻳﻘﻮﻝ‪ :‬ﺍﹾﻟ ‪‬‬ ‫ﺠ ﹲﺔ ﺇﺫﹶﺍ ﺍ‪‬ﻧ ﹶﻔ ‪‬ﺮ ‪‬ﺩ ‪ .٣٧٦‬ﻭﻳﻘﻮﻝ‪ :‬ﻳ ﹶﻘﻮ‪‬ﻱ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺣ ‪‬‬
‫ﺠ ‪‬ﻌ ِﻔ ‪‬ﻲ‪،‬ﹸﺛ ‪‬ﻢ ﹶﻛ‪‬ﺘﺒ‪‬ﺘﻪ ﹶﺃ ‪‬ﻋ‪‬ﺘِﺒ ‪‬ﺮ‬
‫ﺚ ﺟ‪‬ﺎِﺑ ٍﺮ ﺍﹾﻟ ‪‬‬ ‫ﺐ ‪‬ﺣﺪِﻳ ﹶ‬ ‫ﺖ‪ .‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺖ ﻻ ﹶﺃ ﹾﻛ‪‬ﺘ ‪‬‬ ‫ﺝ ﺇﹶﻟ‪‬ﻴ ِﻪ ﻓِﻲ ‪‬ﻭ ﹾﻗ ٍ‬ ‫ﺤﺘ‪‬ﺎ ‪‬‬
‫ﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫ﻚ‪ .‬ﻭ‪‬ﻳ ِﺰﻳـ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ ﻫ‪‬ـﺎﺭ‪‬ﻭ ﹶﻥ‪ ٣٧٨‬ﻣِـﻦ‬ ‫ﺐ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ِﺑ ِﻪ ‪ .٣٧٧‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪ :‬ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬‬
‫ﺠ ‪‬‬
‫ﻀ ‪‬ﻌ ِﻔ ِﻪ ‪.٣٧٩‬‬
‫ﺐ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻣ ‪‬ﻊ ِﻋ ﹾﻠ ِﻤ ِﻪ ِﺑ ‪‬‬
‫ﺠِﺒ ‪‬ﻬ ‪‬ﻢ‪،‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬
‫ﹶﺃ ‪‬ﻋ ‪‬‬
‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟﻤ‪‬ﺂِﺛ ِﻢ ‪.٣٨٠‬‬
‫ﻒ ﻻ ‪‬ﻳ ‪‬‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬
‫‪‬ﻭﻓِﻲ"ﺟ‪‬ﺎ ِﻣ ِﻊ" ﺍﹾﻟﻘﹶﺎﺿِﻲ‪ :‬ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﺽ‬
‫ﻒ ﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ‪‬ﻣﻌ‪‬ﺎ ِﺭ ‪‬‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬
‫ﻼ ﹸﻝ‪ :‬ﻣ ﹾﺬ ‪‬ﻫ‪‬ﺒ ‪‬ﻪ ‪ -‬ﻳ ‪‬ﻌﻨِﻲ‪ :‬ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪ -‬ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﺨﱠ‬‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺑ ِﻪ ‪.٣٨١‬‬
‫ﻀ ﹶﻄ ِﺮ‪‬ﺑ ﹰﺔ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸـ ‪‬ﻦ‬
‫ﺖ ‪‬ﻣ ‪‬‬
‫ﺚ‪،‬ﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺾ‪ :‬ﻣ ﹾﺬ ‪‬ﻫ‪‬ﺒ ‪‬ﻪ ﻓِﻲ ﺍ َﻷﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﻁ ِﺀ ﺍﹾﻟﺤ‪‬ﺎِﺋ ِ‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﻓِﻲ ﹶﻛﻔﱠﺎ ‪‬ﺭ ِﺓ ‪‬ﻭ ﹾ‬
‫ﺽ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺑﻬ‪‬ﺎ‪.‬‬ ‫ﹶﻟﻬ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ِﺭ ‪‬‬
‫ﺚ ﺇﺫﹶﺍ ﻟﹶـ ‪‬ﻢ‬
‫ﺤﺪِﻳ ِ‬
‫ﻒ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫ﻒ ﻣ‪‬ﺎ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﻓِﻲ ِﺭﻭ‪‬ﺍ‪‬ﻳ ِﺔ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‪ :‬ﹶﻃﺮِﻳﻘِﻲ ﹶﻟﺴ‪‬ﺖ ﹸﺃﺧ‪‬ﺎِﻟ ‪‬‬
‫ﺏ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻌ ‪‬ﻪ‪ .‬ﺍﻫـ‬ ‫‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﲤﺎﻣﺎ ﰲ ﻧﻘﻞ ﺭﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪،‬ﻭﻟﻜﻦ ﻣﺎ‬
‫ﺫﻛﺮﻩ ﻣﻦ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﱂ ﻳﺄﺧﺬ ﺑﺒﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ‪،‬ﻓﻬﺬﺍ ﻻ ﻳﻌﺎﺭﺽ ﻣﺬﻫﺐ‬

‫‪ - ٣٧٦‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﻮﺩﺓ ﺹ ‪.٢٧٥ ،٢٧٤‬‬

‫‪ - ٣٧٧‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﻮﺩﺓ ﺹ ‪.٢٧٤‬‬
‫‪ - ٣٧٨‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ "ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ‪٣١٧ /١‬‬
‫‪ - ٣٧٩‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﻮﺩﺓ ﺹ ‪ ،٢٧٤‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﺹ ‪ ،١١٤‬ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺃﲪﺪ ﺹ ‪.٩٧‬‬
‫‪ - ٣٨٠‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺃﲪﺪ ﺹ ‪.٩٧‬‬
‫‪ - ٣٨١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﻮﺩﺓ ﺹ ‪ ،٢٧٥ ،٢٧٣‬ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺃﲪﺪ ‪.٩٧‬‬

‫‪١٥٠‬‬
‫ﺃﲪﺪ‪،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺳﺒﺐ ﺍﻟﺘﺮﻙ ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﻣﺎ ﻳﻌﺎﺭﺿﻬﺎ ﻓﺄﺧﺬ ﺑﻪ‪،‬ﺃﻭ ﺃ‪‬ﺎ ﺗﺸﺘﻤﻞ ﻋﻠـﻰ‬
‫ﺑﻌﺾ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻟﱵ ﱂ ﻳﺮﺩ ﻣﻦ ﻃﺮﻳﻖ ﺻﺤﻴﺢ ﻣﺎ ﻳﺸﺒﻬﻬﺎ‪،‬ﺣﱴ ﺗﻨﺪﺭﺝ ﲢﺘﻪ ‪.‬‬

‫ــــــــــــــــ‬

‫‪١٥١‬‬
 ‫ﻱ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﺍﻟﺼﺒﺎﻍ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺭﺃ ‪‬‬

‫ﺐ ﺃﻥ ﺃﺑﺪﻱ ﻭﺟﻬـﺔ‬ ‫ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﺍﻟﺼﺒﺎﻍ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻘﻴﻢ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪ ":‬ﻭﺃﺣ ‪‬‬
‫ﻧﻈ ٍﺮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪،‬ﻭﻫﻲ ﺃﻧﲏ ﺃﺭﻯ ﺃ ﱠﻥ ﻫﻨﺎﻙ ﻓﺮﻗﹰﺎ ﺑﲔ ﻣﺎ ﻳﺮﺗﻀﻴ ِﻪ ﺍﳌـﺴﻠ ‪‬ﻢ ﺍﺣﺘﻴﺎﻃـﹰﺎ‬
‫ﺱ ﺇﻟﻴ ِﻪ ﻟﻴﻘﻴﻤﻮﺍ ﺣﻴﺎ‪‬ﺗﻬ‪‬ﻢ ﻋﻠـﻰ ﺃﺳﺎﺳـ ِﻪ ﰲ ﺯﻣـﺎ ٍﻥ‬
‫ﻭﻭﺭﻋﹰﺎ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻳﺮﻳ ‪‬ﺪ ﺃ ﹾﻥ ﻳﺪﻋ ‪‬ﻮ ﺍﻟﻨﺎ ‪‬‬
‫ﺐ‪.‬‬ ‫ﻑ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻣ ‪‬ﻦ ﻛ ﱢﻞ ﺟﺎﻧ ٍ‬ ‫ﻳ‪‬ﺴﺘﻬ ‪‬ﺪ ‪‬‬
‫ﺝ ﺇﻟﻴ ‪‬ﻪ ﺍﻟﺪﻋﺎ ﹸﺓ‪ ،‬ﻭﺍﻟﺘﻔﺮﻳ ‪‬ﻖ ﺑﻴﻨﻬ‪‬ﻤﺎ ﳑﺎ ﺗﻘﺘﻀﻴ ِﻪ ﻣﺮﺍﻋـﺎ ﹸﺓ‬
‫ﲔ ﺍﻷﻣﺮﻳ ِﻦ ﻫﻮ ﺍﻟﺬﻱ ﳛﺘﺎ ‪‬‬
‫ﺇ ﱠﻥ ﺍﻟﺘﻤﻴﻴ ‪‬ﺰ ﺑ ‪‬‬
‫ﺱ‪ .‬ﻟﻘ ‪‬ﺪ ﺭﺃﻳﻨﺎ ﺃ ﱠﻥ ﻣـ ‪‬ﻦ ﺷـﺮﻭﻁ‬
‫ﲰ ‪‬ﻪ ﺍﻹﺳﻼ ‪‬ﻡ ﻟﻠﻨﺎ ِ‬
‫ﱐ ﺍﻟﺴ‪‬ﺎﻣﻲ ﺍﻟﻜﺮ ِﱘ‪ ،‬ﺍﻟﺬﻱ ﺭ ‪‬‬
‫ﺍﳌﻨﻬ ِﺞ ﺍﻟﺮﺑﺎ ﱢ‬
‫ﻁ ﻭﻋﺪ ‪‬ﻡ ﺍﻻﻋﺘﻘﺎﺩ ﺃ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ  ﻗﺎﹶﻟ ‪‬ﻪ ‪.‬‬‫ﻒ ﺍﻻﺣﺘﻴﺎ ﹶ‬‫ﺚ ﺍﻟﻀﻌﻴ ِ‬‫ﺍﻟﻌﻤ ِﻞ ﺑﺎﳊﺪﻳ ِ‬
‫ﻒ‪ ،‬ﻭﻟﺬﺍ ﻓﻘﺪ ﻳﺒـﺪﻭ‬‫ﺚ ﺍﻟﻀﻌﻴ ِ‬‫ﻁ ﻫﻮ ﺍﻟﺪﺍﻓ ‪‬ﻊ ﺍﻟﺬﻱ ﳛﻤ ﹸﻞ ﻋﻠﻰ ﺍﻟﻌﻤ ِﻞ ﺑﺎﳊﺪﻳ ِ‬ ‫ﺇﺫ ﹾﻥ ﻓﺎﻻﺣﺘﻴﺎ ﹸ‬
‫ﻒ ﺍﺣﺘﻴﺎﻃﹰﺎ‬
‫ﺚ ﺍﻟﻀﻌﻴ ِ‬
‫ﺏ ﲟﻀﻤﻮ ِﻥ ﺍﳊﺪﻳ ِ‬ ‫ﺐ ﰲ ﺍﻟﺜﻮﺍ ِ‬‫ﺐ ﺭﺍﻏ ‪‬‬‫ﺃﻧ ‪‬ﻪ ﻣﻘﺒﻮ ﹲﻝ ﺃ ﹾﻥ ﻳﻠﺘﺰ ‪‬ﻡ ﺇﻧﺴﺎ ﹲﻥ ﻃ‪‬ﻴ ‪‬‬
‫ﻟﻨﻔﺴِﻪ‪ ،‬ﻻ ﻻﺣﺘﻤﺎﻝ ﺃ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ  ﻗ ‪‬ﺪ ﻗﺎﹶﻟ ‪‬ﻪ ‪.‬‬
‫ﺱ ﺇﱃ ﺫﻟﻚ ﻟﺴﺒﺒﲔ‪:‬‬
‫ﺲ ﻟ ‪‬ﻪ ﺃ ﹾﻥ ﻳﺪﻋﻮ ﺍﻟﻨﺎ ‪‬‬
‫ﻭﻟﻜ ‪‬ﻦ ﻟﻴ ‪‬‬
‫ﱯ ‪،‬‬
‫ﺲ ﻣ ‪‬ﻦ ﻛﻼ ِﻡ ﺍﻟـﻨ ‪‬‬
‫ﺐ ﺃﻧﻪ ﻟﻴ ‪‬‬
‫ﺖ‪ ،‬ﺑ ِﻞ ﺍﻷﻏﻠ ‪‬‬ ‫ﺲ ﺑﺜﺎﺑ ٍ‬ ‫ﻒ ﻟﻴ ‪‬‬
‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬ ‫ﺍﻷﻭ ﹸﻝ‪ :‬ﻷ ﱠﻥ ﺍﳊﺪﻳ ﹶ‬
‫ﷲ ؟!! ‪.‬‬‫ﺖ ﻟﻨﺎ ﺃﻧ ‪‬ﻪ ﳑﺎ ﺷﺮ ‪‬ﻋ ‪‬ﻪ ﺍ ُ‬
‫ﷲ ﲟﺎ ﱂ ﻳﺜﺒ ‪‬‬
‫ﻒ ﻧ‪‬ﻠ ِﺰ ‪‬ﻡ ﻋﺒﺎ ‪‬ﺩ ﺍ ِ‬
‫ﻓﻜﻴ ‪‬‬
‫ﺱ‬
‫ﻑ ﳘ ‪‬ﻢ ﺍﻟﻨﺎ ِ‬
‫ﺕ ﳏﺪﻭ ‪‬ﺩ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻻ ﻧﺼﺮ ‪‬‬
‫ﺱ ﺍﻻﻟﺘﺰﺍ ‪‬ﻡ ﻭﺃﺩﺍ َﺀ ﺍﻟﻮﺍﺟﺒﺎ ِ‬
‫ﺍﻵﺧ ‪‬ﺮ‪ :‬ﻷ ﱠﻥ ﻗﺒﻮ ﹶﻝ ﺍﻟﻨﺎ ِ‬
‫ﺇﱃ ﺍﻟﻌﻤ ِﻞ ﲟﺎ ﺻ ‪‬ﺢ ﻋﻨﻪ  ‪ ،‬ﻭﻫﻮ ﻛﺜ ‪‬ﲑ ؟! ‪.‬‬
‫ﺱ ﺑـﻪ‪،‬‬
‫ﺚ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺑﻀﻌﻔِﻪ ﻧﺆﺛ ‪‬ﺮ ﻋﺪ ‪‬ﻡ ﺇﻟﺰﺍ ِﻡ ﺍﻟﻨﺎ ِ‬
‫ﻭﺍﻧﻄﻼﻗﹰﺎ ﻣ ‪‬ﻦ ﻫﺬﺍ ﻓﺈ ﱠﻥ ﺍﳊﺪﻳ ﹶ‬
‫ﺴ ‪‬ﻪ ﺑﺎﻟﻘﻮ ِﺓ ﻭﺍﻟﻌﺰ ِﻡ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪ‪‬ﻳ ِﻦ‪ ،‬ﻓﻬﺬﺍ ﻟـ ‪‬ﻪ‬
‫ﻁ ﻣ ‪‬ﻦ ﻳﺄﺧ ﹸﺬ ﻧﻔ ‪‬‬
‫ﻭﻋﺪ ‪‬ﻡ ﺭﻭﺍﻳﺘِﻪ ﳍﻢ‪ ،‬ﺇﻻ ﺃ ﹾﻥ ﳛﺘﺎ ﹶ‬
‫ﻁ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳉﻤﻬﻮ ‪‬ﺭ"‪.٣٨٢‬‬ ‫ﺍﻟﻌﻤﻞ ﺑ ِﻪ ﺑﺎﻟﺸﺮﻭ ِ‬

‫‪ - ٣٨٢‬ﺹ ‪٢٧٦ -٢٧٥‬‬

‫‪١٥٢‬‬
‫ﻗﻠﺖ‪ :‬ﻣﻊ ﻭﺟﺎﻫﺔ ﻛﻼﻣﻪ ﻟﻜﻦ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﳐﺎﻟﻒ ﻟﻘﻮﻝ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠـﻒ‪،‬ﻣﻦ‬
‫ﺭﻭﺍﻳﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪،‬ﻭﲨﻌﻬﺎ ﰲ ﻣﺼﻨﻔﺎﺕ ﺳﻮﺍﺀ‬
‫ﺃﻛﺎﻧﺖ ﻣﺴﺘﻘﻠﺔ ﺃﻭ ﻣﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻘﺒﻮﻟﺔ‪،‬ﻭﺍﻟﺬﻱ ﻳﺮﻭﻱ ﻫـﺬﻩ ﺍﻷﺣﺎﺩﻳـﺚ ﻟﻠﻨـﺎﺱ ﻻ‬
‫ﻳﻠﺰﻣﻬﻢ ‪‬ﺎ‪،‬ﻭﺇﳕﺎ ﻳﺮﻏﺒﻬﻢ ﻭﻳﺮﻫﺒﻬﻢ‪،‬ﻭﻛﻴﻒ ﻳﺴﺘﻘﻴﻢ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻷﺳﺘﺎﺫ ﺍﻟـﺼﺒﺎﻍ ﻣـﻊ‬
‫ﺏ‬
‫ﺝ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻛ ﹶﺬ ‪‬‬
‫ﻗﻮﻝ ﺍﻟﻨﱯ  ‪ » :‬ﺑﱢﻠﻐ‪‬ﻮﺍ ‪‬ﻋﻨ‪‬ﻰ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺁ‪‬ﻳ ﹰﺔ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑﻨِﻰ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﺪ‪‬ﺍ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ‪‬ﺒ ‪‬ﻮﹾﺃ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ «‪،٣٨٣‬ﻭﻫﺬﻩ ﺍﳊﻜﺎﻳﺎﺕ ﻭﺍﻟﻘﺼﺺ ﺍﻟﱵ ﻳﺮﻭﻳﻬﺎ ﺃﻫـﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺻﺎﳊﻴﻬﻢ ﻻ ﻳﻮﺟﺪ ﻟﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺇﺳﻨﺎﺩ ﻭﻟﻮ ﺿﻌﻴﻒ – ﻓﻬﻞ ﻣـﻦ‬
‫ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳﺴﻮ‪‬ﻍ ﻟﻨﺎ ﺍﻟﺮﺳﻮﻝ  ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻊ ﻋﻠﻤﻨﺎ ﺑﺘﺤﺮﻳﻒ ﻛﺘﺒـﻬﻢ‬
‫ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺇﺳﻨﺎﺩ ﳍﺎ‪،‬ﰒ ﻻ ﻳﺴﻮ‪‬ﻍ ﻟﻨﺎ ﺃﻥ ﻧﺮﻭﻱ ﺣﺪﻳﺜﹰﺎ ﺿﻌﻴﻔﹰﺎ‪ -‬ﺿﻌﻔﹰﺎ ﻳﺴﲑﺍ‪ -‬ﻟﻌﺎﻣـﺔ‬
‫ﺍﻟﻨﺎﺱ ؟!‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻘﺒﻮﻟﺔ‪،‬ﻓﻬﺬﺍ ﻏﲑ ﺳﺎﺋﻎ‪،‬ﻭﳓﻦ ﻣﻌـﻪ ﰲ ﻫـﺬﻩ‬
‫ﺍﻟﻨﻘﻄﺔ ‪.‬‬
‫ــــــــــــــــ‬

‫‪٣٨٣‬‬
‫‪-‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٣٤٦١‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‬

‫‪١٥٣‬‬
 ‫ﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻭﻣﻨﺎﻗﺸﺘ‪‬ﻪ‬
‫ﻱ ﺍﻟﺸﻴ ِ‬
‫ﺭﺃ ‪‬‬

‫ﻳﺮﻯ ﺍﻟﺸﻴ ‪‬ﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ –ﺭﲪﻪ ﺍﷲ ‪ :-‬ﺃﻧﻪ ﻻ ﳛ ﱡﻞ ﺍﻟﻌﻤ ﹸﻞ ﺑﺎﻟﻀﻌﻴﻒ ﻣﻄﻠﻘـﹰﺎ‪،‬‬
‫ﲝﺠﺔ ﺃﻧﻪ ﰲ ﺍﻟﺼﺤﻴﺢ ﻏﻨﻴ ﹲﺔ ﻋ ِﻦ ﺍﻟﻀﻌﻴﻒ ‪.‬‬
‫ﺵ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻛﺄﻧ‪‬ﻪ ﺳﺎﻭ‪‬ﻯ ﰲ ﻛﺘﺎﺑﻪ ) ﺳﻠـﺴﻠﺔ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟـﻀﻌﻴﻔﺔ‬‫ﻭﻗﺪ ﻣ ‪‬ﺮ ﻧﻘﺎ ‪‬‬
‫ﻭﺍﳌﻮﺿﻮﻋﺔ ﻭﺃﺛﺮﻫﺎ ﺍﻟﺴﻴﺊ ﻋﻠﻰ ﺍﻷﻣﺔ ( ﺑﲔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﻳـﺴﲑﹰﺍ‪ ،‬ﻭﺑـﲔ‬
‫ﻉ‪.‬‬ ‫ﻒ ﺿﻌﻔﹰﺎ ﺷﺪﻳﺪﹰﺍ‪ ،‬ﻭﺑﲔ ﺍﳌﻮﺿﻮ ِ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴ ِ‬
‫ﺚ ﺍﻟﻀﻌﻴﻔ ﹶﺔ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ﻣﻊ‬
‫ﻭﻫﺬﺍ‪ -‬ﻓﻴﻤﺎ ﺃﻇ ‪‬ﻦ ﱂ ﻳﺴﺒ ‪‬ﻖ ﺇﻟﻴﻪ ‪ -‬ﺇﺫ ﱂ ﻳﺪﺭﺝ ﺃﺣ ‪‬ﺪ ﺍﻷﺣﺎﺩﻳ ﹶ‬
‫ﺍﻟﻮﺍﻫﻴ ِﺔ ﻭﺍﳌﻮﺿﻮﻋ ِﺔ‪ ،‬ﻭﳛﺬ ‪‬ﺭ ﺍﻷﻣ ﹶﺔ ﻣ ‪‬ﻦ ﺧﻄﺮِﻫﺎ !!!‪.‬‬
‫ﻭﻟﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ ﻣﻼﺣﻈﺎﺕ ﻛﺜﲑﺓ ﺃﳘﻬﺎ‪:‬‬
‫ﻼ ﻣـﻊ‬
‫" ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻪ‪ ،‬ﻓﻮﺿﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﺿﻌﻔﹰﺎ ﳏﺘﻤ ﹰ‬
‫ﺷﺪﻳﺪﺓ ﺍﻟﻀﻌﻒ‪ ،‬ﺑﻞ ﺍﳌﻮﺿﻮﻋﺔ ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﻗﺴﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ ،‬ﻟﻴﺲ ﻗﻮﻝ ﺃﺣ ٍﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﳌﺮﺟﻊ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﻼ ﻭﺑﲔ ﺷﺪﻳﺪ ﺍﻟـﻀﻌﻒ ﻭﺍﳌﻮﺿـﻮﻉ‪،‬‬ ‫ﻕ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﺑﲔ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﳏﺘﻤ ﹰ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓ ‪‬ﺮ ‪‬‬
‫ﻭﺍﻋﺘﱪﻭﺍ ﻟﻜ ﱢﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺣﻜﻤﹰﺎ‪،‬ﻓﺎﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ﻗﺪ ﻋﻤﻠﺖ ﺑﻪ ﺍﻷﻣﺔ ﻣﻦ ﻗﺒـﻞ‬
‫ﺴﻨ‪‬ﺔ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻷﺻﻮﻝ ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﻤـﻞ ﺑـﻪ‬‫ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺃﻛﺜﺮ ﻛﺘﺐ ﺍﻟ ‪‬‬
‫ﻣﻄﻠﻘﹰﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﰲ ﻏﲑﻫﺎ ‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﻤﻞ ﺑﻪ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤـﺎﻝ ﻣﻄﻠﻘـﹰﺎ ﺃﻭ‬
‫ﺑﺸﺮﻭﻁ ‪.‬‬
‫ﺴﻨ‪‬ﺔ‪ ،‬ﻓﺈﻫﺪﺍﺭﻫﺎ ﺇﻫﺪﺍﺭ ﳉﺎﻧـﺐ‬
‫ﺚ ﺍﻟﻀﻌﻴﻔ ﹸﺔ ﺗﺸ ﱢﻜ ﹸﻞ ﻗﺴﻤﹰﺎ ﻏﲑ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟ ‪‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻷﺣﺎﺩﻳ ﹸ‬
‫ﺚ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪،‬‬
‫ﻼ ﺃﻭ ﺗﺰﻳﺪﻩ ﺗﺄﻛﻴﺪﹰﺍ ﻭﻗﻮﺓ‪ ،‬ﺃﻭ ﲢ ﱡ‬ ‫ﺴﻨ‪‬ﺔ ؛ﻷ‪‬ﺎ ﺗﻮﺿﺢ ﳎﻤ ﹰ‬
‫ﻫﺎ ‪‬ﻡ ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺃﻭ ﺗﻨ ﱢﻔ ‪‬ﺮ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺴﻴﺌ ِﺔ‪.‬‬

‫‪١٥٤‬‬
‫ﱯ ﺗﺒﻌﹰﺎ ﻻﺧﺘﻼﻑ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺃﻫـ ﹸﻞ ﺍﻟﻌﻠـﻢ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﻒ ﺃﻣﺮ ﻧﺴ ‪‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﻀﻌ ‪‬‬
‫ﻑ ﰲ ﺍﳊﻜ ِﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺻﺤ ﹰﺔ ﻭﺿﻌﻔﹰﺎ ‪.‬‬
‫ﺍﻻﺧﺘﻼﻑ ﻳﺆﺩﻱ ﺑﺪﻭﺭﻩ ﺇﱃ ﺍﻻﺧﺘﻼ ِ‬
‫ﲔ ﺃﻭ ﻣﻜﺎ ٍﻥ ﻣﻌﻴ‪‬ﻦ ٍ‪،‬ﻷﻧﻪ ﱂ ﻳﺘ ‪‬ﺢ ﻟﻠﻨﺎﻗـ ِﺪ‬
‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﻗﺪ ﻳﻜﻮ ﹸﻥ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻔﹰﺎ ﰲ ﺯﻣﺎ ٍﻥ ﻣﻌ ٍ‬
‫ﻑ ﻋﻠﻰ ﻃﺮﻗ ِﻪ ﻭﺷﻮﺍﻫﺪﻩ ﺑﻌـﺪ‬ ‫ﺡ ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻮﻗﻮ ‪‬‬‫ﻑ ﻋﻠﻰ ﲨﻴ ِﻊ ﻃﺮﻗﻪ‪،‬ﰒ ﻳﺘﺎ ‪‬‬
‫ﺍﻟﻮﻗﻮ ‪‬‬
‫ﺫﻟﻚ‪ ،‬ﻓﻴﺼﲑ ﺣﺴﻨﹰﺎ ﻟﻐﲑﻩ‪،‬ﺃﻭ ﺻﺤﻴﺤﹰﺎ ﻟﻐﲑﻩ‪ ،‬ﻭﻻﺑ ‪‬ﺪ ﻣ ‪‬ﻦ ﻣﻼﺣﻈـﺔ ﺃﻗـﻮﺍ ِﻝ ﺍﻟﻨﻘﱠـﺎ ِﺩ ﰲ‬
‫ﺍﻟﺘﻀﻌﻴﻒ‪ ،‬ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﻳﻘﻴﺪﻭﻧﻪ ﺑﻄﺮﻳ ٍﻖ ﻣﻌ‪‬ﻴ ٍﻦ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺗﻀﻌﻴﻔﻬﻢ ﻫﺬﺍ ﺷـﺎﻣﻼ ﻟﻠﻄـﺮﻕ‬
‫ﺴ ‪‬ﻦ ﺃﻭ ﻳﺼ ‪‬ﺢ ﺑﻌﺪ ﺫﻟﻚ ﺗﺒﻌﹰﺎ ﳉﻤﻊ ﻃﺮﻗﻪ ﻭﺷﻮﺍﻫﺪﻩ ‪.‬‬
‫ﺍﻷﺧﺮﻯ‪ .‬ﻭﻗﺪ ﳛ ‪‬‬
‫ﻉ ﰲ ﺗﻀﻌﻴﻒ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺗﻮﻫﻴﻨﻬﺎ‪ ،‬ﻟﻴﺲ ﻫﻮ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻜﻴﻒ‬
‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺘﺴ ‪‬ﺮ ‪‬‬
‫ﺴﻨ‪‬ﺔ ‪.‬‬ ‫ﺑﺎﳊﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻮﺿ ِﻊ ؟! ﻓﻬﺬﺍ ﻳﺆﺩﻱ ﺑﺪﻭﺭﻩ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﻜﺜﲑ ﳑﺎ ﺛﺒ ‪‬‬
‫ﺖ ﻣﻦ ﺍﻟ ‪‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻋﺪﻡ ﺍﻟﺘﺰﺍﻣﻪ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ ‪ -‬ﻛﻤﺎ ﺳـﺘﺮﻯ ‪ -‬ﻭﺇﻥ‬
‫ﺫﻛﺮ ﰲ ﻣﻘﺪﻣﺘﻪ ﺃﻧﻪ ﺍﻟﺘﺰﻡ ‪‬ﺎ ‪.‬‬
‫ﺤﺤ‪‬ﻪ‬
‫ﺚ ﻷﺩﱏ ﺷﺒﻬ ٍﺔ ﺣﱴ ﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟـﺼﺤﻴﺤﲔ‪ ،‬ﺃﻭ ﺻـ ‪‬‬
‫ﻒ ﺍﳊﺪﻳ ﹶ‬
‫ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺃﻧﻪ ﻳﻀ ‪‬ﻌ ‪‬‬
‫ﺍﻷﺋﻤ ﹸﺔ ﺍﻟﻜﺒﺎﺭ ُ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ ﰲ ﺍﻟﺴﻠﺴﺔ ﺍﻟﻀﻌﻴﻔﺔ ﻋﻠﻰ ﺃﻧﻮﺍﻉ‪:‬‬
‫‪ -‬ﻗﺴﻢٌﺿ ‪‬ﻌﻔﻪ ﻭﻫﻮ ﺣﺴﻦ ﻟﺬﺍﺗﻪ ﺃﻭ ﻟﻐـﲑﻩ‪:‬ﺍﻧﻈـﺮ ﺍﻷﺣﺎﺩﻳـﺚ ﺭﻗـﻢ )‪ ( ١٥٧٩‬ﻭ‬
‫)‪ (١٣٠٠‬ﻭ )‪ ( ١٠٧٩‬ﻭ )‪ ( ١٥٤٧‬ﻭ )‪ ( ١٤٨٩‬ﻭ )‪ ( ١٧١١‬ﻭ )‪ ( ١٤٩٢‬ﻭ‬
‫)‪ ( ١٥٨٧‬ﻭ )‪ ( ١٥٨٨‬ﻭ )‪ ( ١٧١٥‬ﻭ )‪ ( ١٥٩٤‬ﻭ )‪ ( ١٧١٦‬ﻭ )‪( ١٦٧٤‬‬
‫ﻭ )‪ ( ١٧٤٥‬ﻭ )‪ ( ١٧٥٣‬ﻭﻏﲑﻫﺎ ﻛﺜﲑ‪.‬‬
‫‪ -‬ﻭﻗﺴ ‪‬ﻢ ﺿ ‪‬ﻌﻔﻪ ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﺬﺍﺗﻪ ﺃﻭ ﻟﻐﲑﻩ‪ :‬ﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳﺚ )‪ ( ١٧٥٦‬ﻭ )‪(١٧٠٢‬‬
‫ﻭ )‪ ( ١٧٨٧‬ﻭ )‪ ( ١٧٣٠‬ﻭ )‪ ( ١٨٥٠‬ﻭ )‪ ( ١٦١٩‬ﻭ )‪ ( ١٧٧١‬ﻭ )‪( ١٩٢١‬‬
‫ﻭ )‪ ( ٩٥٦‬ﻭ )‪ ( ٣٩٧‬ﻭ )‪ ( ٩٠٧‬ﻭ )‪ ( ١٥٤٠‬ﻭ )‪ ( ١٥٣٣‬ﻭ )‪ ( ١٤٨٦‬ﻭ‬
‫)‪ ( ٩٣٦‬ﻭ )‪ ( ١٠٠٧‬ﻭ )‪ ( ٦٣٢‬ﻭ )‪ ( ١٣‬ﻭ )‪ ( ١١٧٧‬ﻭ )‪ ( ١٨٥٠‬ﻭ‬
‫)‪ ( ١٥٣٧‬ﻭﻏﲑﻫﺎ ﻛﺜﲑ ‪.‬‬
‫‪١٥٥‬‬
‫ﺏ ﺃ ﱠﻥ ﺍﳌﺮﺳ ﹶﻞ ﻳﻌﻤ ﹸﻞ ﺑﻪ ﻋﻨﺪ ﲨﺎﻫﲑ ﺃﻫـﻞ ﺍﻟﻌﻠـﻢ‪،‬‬
‫‪ -‬ﻭﻗﺴ ‪‬ﻢ ﺿ ‪‬ﻌﻔﻪ ﻷﻧﻪ ﻣﺮﺳ ﹲﻞ‪ ،‬ﻭﺍﻟﺼﻮﺍ ‪‬‬
‫ﺍﻧﻈــﺮ ﺍﻷﺣﺎﺩﻳــﺚ ﺭﻗــﻢ )‪ ( ١٧٠٢‬ﻭ )‪ ( ١٧٤٣‬ﻭ )‪ ( ١٨٦٣‬ﻭ )‪ ( ٢٧٥‬ﻭ‬
‫)‪ ( ١٦٤٧‬ﻭ )‪ ( ١٨٢٣‬ﻭ )‪. ( ١٩٥٣‬‬
‫‪ -‬ﻭﻗﺴ ‪‬ﻢ ﺿ ‪‬ﻌﻔﻪ ﻷﻧﻪ ﻭﺭﺩ ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﹰﺎ ﻭﺍﻟﺼﻮﺍﺏ ﻭﻗﻔﻪ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﻗـﻮﻑ‬
‫ﻣﺜﻠﻪ ﻻ ﻳﻘﺎﻝ ﺑﺎﻟﺮﺃﻱ ﻭﻫﻮ ﰲ ﺣﻜﻢ ﺍﳌﺮﻓﻮﻉ‪ ،‬ﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺭﻗﻢ )‪ ( ١٣‬ﻭ )‪( ٢١٠‬‬
‫ﻭ )‪ ( ١٠٩٤‬ﻭ)‪ ( ١١٦٣‬ﻭ )‪ ( ١٦٥٧‬ﻭ)‪( ١٦٩٠‬‬
‫ﺏ ﺃﻧﻪ ﺣﺴﻦ ﻟﺬﺍﺗﻪ ﺃﻭ ﻟﻐﲑﻩ ﺃﻭ ﺻﺤﻴﺢ ﻟﺬﺍﺗﻪ ﺃﻭ ﻟﻐﲑﻩ‪ ،‬ﺃﻭ‬
‫‪ -‬ﻭﻗﺴﻢ ٌﺿ ‪‬ﻌﻔﻪ ﺟﺪﹰﺍ‪ ،‬ﻭﺍﻟﺼﻮﺍ ‪‬‬
‫ﺣﺴ ‪‬ﻦ ﻣﺮﺳﻞ‪ ،‬ﺃﻭ ﺻﺤﻴ ‪‬ﺢ ﻣﺮﺳﻞ‪،‬ﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳـﺚ )‪ ( ٥١٥‬ﻭ )‪ ( ٧٥٩‬ﻭ )‪١٥٠٠‬‬
‫ﻭ‪ ( ١٦٤٢‬ﻭ )‪ ( ١٣٨٣‬ﻭ )‪ ( ١٥٤٤‬ﻭ )‪ ( ١٧٥٥‬ﻭ )‪ ( ١٧٧٢‬ﻭ )‪( ١٧٨٤‬‬
‫ﻭ )‪ ( ١٩٩٥‬ﻭ )‪ ( ١٧٩٨‬ﻭ )‪ ( ١٨١٢‬ﻭ )‪ ( ١٨١٣‬ﻭ )‪ ( ١٨٣٥‬ﻭ )‪( ١٨٧٠‬‬
‫ﻭ )‪ ( ١٨٧١‬ﻭ )‪ ( ١٨٨١‬ﻭ )‪. ( ١٨٢٨‬‬
‫‪ -‬ﻭﻗﺴ ‪‬ﻢ ﺿ ‪‬ﻌﻔﻪ ﻭﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻭ ﰲ ﺃﺣﺪﳘﺎ ﺃﻭ ﰲ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﻣﺜﻞ ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ( ١٢٩٩‬ﰲ ﺳﻠﺴﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ‬
‫ﺕ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ‬
‫ﺿﻮ‪‬ﺍ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﻳ ﹾﻠﻘِﻰ ﹶﻟﻬ‪‬ﺎ ﺑ‪‬ﺎ ﹰﻻ‪،‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬
‫ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ﻣِﻦ ِﺭ ‪‬‬
‫ﻂ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﻳ ﹾﻠﻘِﻰ ﹶﻟﻬ‪‬ﺎ ﺑ‪‬ﺎ ﹰﻻ ‪‬ﻳ ‪‬ﻬﻮِﻯ ِﺑﻬ‪‬ﺎ ﻓِـﻰ ‪‬ﺟﻬ‪‬ـ‪‬ﻨ ‪‬ﻢ « ﻭﻫـﻮ ﰲ‬ ‫ﺨِ‬
‫ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ﻣِﻦ ‪‬ﺳ ‪‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٦٤٧٨‬ﻭﺍﻟﻔﺘﺢ ‪ ٣٠٨/١١‬ﻭﻣﺴﻨﺪ ﺃﲪـﺪ)‪ ٣٣٤/٢ ( ٨٦٣٥‬ﻭﺟـﺎﻣﻊ‬
‫ﺍﻷﺻﻮﻝ ‪ ( ٩٤١٠)٧٣٠/١١‬ﻭﺍﻧﻈـﺮ ﺍﳌـﺴﻨﺪ ﺍﳉـﺎﻣﻊ ‪) -‬ﺝ ‪ / ١٧‬ﺹ ‪( ١٣٤١‬‬
‫)‪! (١٤٢٤٢‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋﻠﹶـﻰ ﹶﻇﻬ‪‬ـ ِﺮ‬ ‫ﺠ ِﻤ ِﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﻗِﻴ ‪‬‬
‫ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ١٠٣٠‬ﻋ ‪‬ﻦ ‪‬ﻧ ‪‬ﻌ‪‬ﻴ ٍﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻳﻘﹸﻮ ﹸﻝ‪ِ » :‬ﺇ ﱠﻥ ﹸﺃ ‪‬ﻣﺘِﻰ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‬ ‫ﺿﹶﺄ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻰ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺠ ِﺪ‪،‬ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺴِ‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻉ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳﻄِﻴ ﹶﻞ ﹸﻏ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔ ‪‬ﻌ ﹾﻞ « ‪ .‬ﻭﻫﻮ ﰲ‬ ‫ﲔ ﻣِﻦ ﺁﺛﹶﺎ ِﺭ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ‪،‬ﹶﻓ ‪‬ﻤ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘﻄﹶﺎ ‪‬‬ ‫ﺠِﻠ ‪‬‬ ‫ﺤ‪‬‬ ‫ﹸﻏﺮ‪‬ﺍ ‪‬ﻣ ‪‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪ ( ١٣٦‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ( ٦٠٣‬ﻭﺍﻧﻈﺮ ﻃﺮﻗﻪ ﰲ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ ‪-‬‬

‫‪١٥٦‬‬
‫)ﺝ ‪ / ١٦‬ﺹ ‪ ( ١٢٧٥٥) ( ٩٥٩‬ﻭﻗﺪ ﺃﺩﺧﻠﻪ ﰲ ﺳﻠﺴﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ‪‬ـﺮﺩ‬
‫‪٣٨٤‬‬
‫ﻒ ﻓﻴﻪ !‬
‫ﺝ ﰲ ﺁﺧﺮﻩ ﳐﺘﻠ ٍ‬
‫ﺇﺩﺭﺍ ٍ‬
‫‪ -‬ﻭﻗﺴ ‪‬ﻢ ﺣﻜﻢ ﺑﻮﺿﻌﻪ ﻭﻟﻴﺲ ﻣﻮﺿﻮﻋﹰﺎ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺿﻌﻴﻔﹰﺎ ﺃﻭ ﺣﺴﻨﹰﺎ ﺃﻭ ﺻـﺤﻴﺤﹰﺎ‪ ،‬ﺃﻭ‬
‫ﺻﺤﻴﺤﹰﺎ ﻣﻮﻗﻮﻓﹰﺎ‪ ،‬ﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳﺚ )‪ ( ٧٨٨‬ﻭ )‪ ( ١٣٠٢‬ﻭ )‪ ( ١٥٨٥‬ﻭ )‪( ٦٧٨‬‬
‫ﻭ )‪ ( ١٦٧٦‬ﻭ )‪ ( ١٧٤٢‬ﻭ )‪ ( ١٧٩٧‬ﻭ )‪ ( ١٦٣‬ﻭ )‪ ( ١٤٣٧‬ﻭ )‪( ١٩٥٨‬‬
‫ﻭ )‪ ( ١٣٩‬ﻭ )‪ ( ١٥٦٣‬ﻭ )‪ ( ١٨٦٦‬ﻭ )‪ ( ١٠٣٣‬ﻭ )‪ ( ١٤٤‬ﻭ )‪. ( ٦٠١‬‬
‫‪ -‬ﻭﻗﺴ ‪‬ﻢ ﺿ ‪‬ﻌﻔﻪ ﺃﻭ ﺿ ‪‬ﻌﻔﻪ ﺟﺪﹰﺍ ﺃﻭ ﺣﻜﻢ ﺑﻀ ‪‬ﻌﻔﻪ ﻫﻨﺎ‪ ،‬ﻭﺣﺴﻨﻪ ﺃﻭ ﺻـﺤﺤﻪ ﰲ ﻛﺘﺒـﻪ‬
‫ﺍﻷﺧﺮﻯ ﺩﻭﻥ ﺃﻥ ﻳﻨﺒﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻛﺎﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ١١٦٣‬ﺿﻌﻔﻪ‪ ،‬ﻭﺻﺤﺤﻪ ﰲ ﺍﳌﺸﻜﺎﺓ )‪! ( ٢٨٣١‬‬
‫ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ٩٥٦‬ﺿﻌﻔﻪ‪ ،‬ﻭﺻﺤﺤﻪ ﰲ ﺍﻹﺭﻭﺍﺀ )‪! ( ١٨٠٣‬‬
‫ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ١١٥٠‬ﺿﻌﻔﻪ‪ ،‬ﻭﺻﺤﺤﻪ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ )‪! ( ٢٧٨٧‬‬
‫ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ٥٨٢‬ﺿﻌﻔﻪ‪ ،‬ﻭﺻﺤﺤﻪ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪ ( ١٣٨٥‬ﻭﺍﻟﺼﺤﻴﺤﺔ‬
‫)‪! ( ١١٢٨‬‬
‫ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ١٧٣٦‬ﺣﻜﻢ ﺑﻮﺿﻌﻪ‪ ،‬ﻭﺣﺴﻨﻪ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ )‪! ( ٢١٧٠‬‬
‫ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ١٣٢٤‬ﺿﻌﻔﻪ‪ ،‬ﻭﺻﺤﺤﻪ ﰲ ﺍﻹﺭﻭﺍﺀ ‪! ٢٣٨-٢٣٧/٣‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﻋﺪ ‪‬ﻡ ﲢﻘﻘﻪ ﻣﻦ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻛﺘﻀﻌﻴﻔﻪ ﺃﺣﺎﺩﻳﺚ ﺃﰊ ﺍﻟﺰﺑﲑ ﺍﳌﻜـﻲ ﻭﺍﺑـﻦ‬
‫ﺇﺳﺤﺎﻕ ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺇﺫﺍ ﱂ ﻳﺼﺮﺣﻮﺍ ﺑﺎﻟﺘﺤﺪﻳﺚ‪،‬ﲝﺠﺔ ﺃ‪‬ـﻢ ﻣﺪﻟﱢـﺴﻮﻥ‪ ،‬ﺩﻭﻥ ﺃﻥ‬
‫ﳛﻘﻖ ﻫﻞ ﺍﻟﺼﻮﺍﺏ ﺗﺪﻟﻴﺴﻬﻢ ﺃﻡ ﻻ ؟ ﻭﻫﻞ ﺗﺪﻟﻴﺴﻬﻢ ﻋﺎﻡ ﺃﻡ ﺧﺎﺹ ؟‬
‫ﻭﻛﺬﻟﻚ ﺗﻀﻌﻴﻔﻪ ﻷﺣﺎﺩﻳﺚ ﺩﺭﺍﺝ ﺃﰊ ﺍﻟﺴﻤﺢ ﻋﻦ ﺃﰊ ﺍﳍﻴﺜﻢ ﲝﺠﺔ ﺃﻥ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﻗﺎﻝ ﻋﻨﻪ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ :‬ﺻﺪﻭﻕ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺃﰊ ﺍﳍﻴﺜﻢ ﺿـﻌﻒ‪،‬ﺩﻭﻥ ﺃﻥ ﻳﺮﺟـﻊ ﺇﱃ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﻄ ‪‬ﻮﻟﺔ ﻟﻴﺘﺄﻛﺪ ﻣﻦ ﺫﻟﻚ ﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ )‪ ( ٢٧٨‬ﻭ )‪( ٣٠٩‬‬

‫‪ - ٣٨٤‬ﺍﻧﻈﺮ ﻛﺘﺎﰊ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻛﺘﺎﺏ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ‪(١٠٢٤) -٢٩‬‬

‫‪١٥٧‬‬
‫ﻭ )‪ ( ١٥‬ﻭ )‪ ( ٢١٠‬ﻭ )‪ ( ٢٧٣‬ﻭ )‪ ( ٣٣٨‬ﻭ )‪ ( ٣٤٨‬ﻭ )‪ ( ٣٦٣‬ﻭ )‪( ٤٩٤‬‬
‫ﻭ )‪ ( ١٥١‬ﻭ )‪. ( ٤٠١‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ :‬ﺗﻀﻌﻴﻔﹸﻪ ﻷﺣﺎﺩﻳﺚ ﺍﻟﺮﻭﺍﺓ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﻢ‪،‬ﻭﻫﻢ ﻛﺜﺮ ﻛﺄﰊ ﺻﺎﱀ ﻛﺎﺗـﺐ‬
‫ﺍﻟﻠﻴﺚ ﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳﺚ )‪ ( ٢٢٨‬ﻭ )‪ ( ٢٩٢‬ﻭ )‪ ( ٤٧٥‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﳍﻴﻌﺔ ﺍﻧﻈـﺮ‬
‫ﺍﻷﺣﺎﺩﻳــﺚ )‪ ( ٥٧‬ﻭ )‪ ( ٢٢٨‬ﻭ )‪ ( ٢٧٨‬ﻭ )‪ ( ٣٢٨‬ﻭ )‪ ( ٤٧١‬ﻭ )‪( ٤٧٦‬‬
‫ﻭﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳊﻤﺼﻲ ﺍﻧﻈـﺮ ﺍﻷﺣﺎﺩﻳـﺚ )‪ ( ١٦٨‬ﻭ )‪ ( ٢٢٩‬ﻭ )‪ ( ٢٣٢‬ﻭ‬
‫)‪ ( ٣٤١‬ﻭ )‪. ( ٤٨٢‬‬
‫ﺃﻣﺜﻠﺔ ﻣﻦ ﺃﺧﻄﺎﺋﻪ ﺍﳉﺴﻴﻤﺔ‪:‬‬
‫ﻛﻘﻮﻟﻪ ﰲ ﺗﺮﲨﺔ ﺃﰊ ﺻﺎﱀ ﻛﺎﺗﺐ ﺍﻟﻠﻴﺚ‪ :‬ﻭﺇﻥ ﺭﻭﻯ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻔﻴﻪ ﺿﻌﻒ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻛﺎﻥ ﰲ ﻧﻔﺴﻪ ﺻﺪﻭﻗﹰﺎ‪ ،‬ﻭﺇﳕﺎ ﻭﻗﻌﺖ ﺍﳌﻨﺎﻛﲑ ﰲ ﺣﺪﻳﺜﻪ ﻣﻦ ﻗﺒﻞ ﺟـﺎﺭ ﻟـﻪ‪،‬‬
‫ﻓﺴﻤﻌﺖ ﺍﺑﻦ ﺧﺰﳝﺔ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻋﺪﺍﻭﺓ‪ ،‬ﻛﺎﻥ ﻳﻀﻊ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺷﻴﺦ ﺍﺑـﻦ‬
‫ﺻﺎﱀ ﻭﻳﻜﺘﺒﻪ ﲞﻂ ﻳﺸﺒﻪ ﺧﻂ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻳﺮﻣﻴﻪ ﰲ ﺩﺍﺭﻩ ﺑﲔ ﻛﺘﺒﻪ‪ ،‬ﻓﻴﺘﻮﻫﻢ ﻋﺒﺪ ﺍﷲ ﺃﻧـﻪ‬
‫ﺙ ﺑﻪ !‪ ،‬ﺍ ﻫـ ‪ ١٩/١‬ﻭ‪. ٢٠‬‬
‫ﺧﻄﻪ ﻓﻴﺤ ‪‬ﺪ ﹸ‬
‫ﺃﻗﻮﻝ‪ :‬ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻏﲑ ﺻﺤﻴﺤﺔ ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻮﺻﻮﻟﺔ‪،‬ﻭﺍﻟﺬﻱ ﺣﺪ‪‬ﺙ ‪‬ﺎ ﻭ‪‬ﻟ ‪‬ﺪ ﺑﻌﺪ ﻭﻓـﺎﺓ‬
‫ﺃﰊ ﺻﺎﱀ !‬
‫ﻭﻛﻴﻒ ﻛﺎﻥ ﻳﺮﻣﻲ ‪‬ﺎ ﰒ ﺗﺼﻞ ﺇﱃ ﻛﺘﺒﻪ ﻭﲡﻠﺲ ﺑﻴﻨﻬﺎ ﻭﻻ ﲤﻴﺰ ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﺒﺎﻃﻞ‬
‫‪ ،‬ﻭﻻ ﳝﻜﻦ ﻟﻌﺎﻗﻞ ﰲ ﺍﻷﺭﺽ ﻳﺼﺪﻕ ﺑﻪ ‪‬ﺬﺍ ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺭﻭﻳﺖ ﺑﻪ ‪.‬‬
‫ﻼ‪،‬ﺭﺍﺟﻊ ﺗﺮﲨﺔ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﺑﻦ ﺣﺒﺎﻥ ﻣﺘﻬ ‪‬ﻮ ‪‬ﺭ ٌﰲ ﺍﳉﺮﺡ ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ ﻣﻔﺼ ﹰ‬
‫ﺻﺎﱀ ﻛﺎﺗﺐ ﺍﻟﻠﻴﺚ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ‪ ٢٦١-٢٥٦/٥‬ﻭﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ ‪٢٠٨-٢٠٦/٤‬‬
‫‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﺻﺪﻭﻕ ﻟﻪ ﺃﻓﺮﺍﺩ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻭﺛﻖ ﺍﻟﻨﺎﺱ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻠﻴﺚ ‪.‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻗﺪ ﻧﺎﻗﺾ ﻧﻔﺴﻪ ﻓﻘﺎﻝ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ)‪ . " ( ١٢٢٧‬ﻗﻠـﺖ ‪ :‬ﻭ ﻋﻠﻴـﻪ‬
‫ﻓﺎﻹﺳﻨﺎﺩ ﺟﻴﺪ ﻷﻥ ﺭﺍﺷﺪ ﺑﻦ ﺳﻌﺪ ﺛﻘﺔ ﺍﺗﻔﺎﻗﺎ ‪ ،‬ﻭ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﺭﺟﺎﻝ " ﺍﻟﺼﺤﻴﺢ " ‪ ،‬ﻭ‬
‫ﰲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﻛﻼﻡ ﻻ ﻳﻀﺮ ﻫﻨﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ "‬
‫‪١٥٨‬‬
‫ﻭﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪ " ( ٢٩١٧‬ﻓﺎﻟﺴﻨﺪ ﺣﺴﻦ ﻟﻠﺨﻼﻑ ﺍﳌﻌﺮﻭﻑ ﰲ ﳏﻤﺪ ﺍﺑـﻦ‬
‫ﻋﺠﻼﻥ ‪ .‬ﻭ ﺃﻋﻠﻪ ﺍﳍﻴﺜﻤﻲ ﺑـ ) ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ( ﻓﻘﺎﻝ ) ‪ " : ( ٨١ / ٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ‬
‫‪ ،‬ﻭ ﻓﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﻛﺎﺗﺐ ﺍﻟﻠﻴﺚ ‪ ،‬ﻭﺛﻘﻪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺷﻌﻴﺐ ﺍﺑﻦ ﺍﻟﻠﻴﺚ ‪ ،‬ﻓﻘﺎﻝ‬
‫‪ " :‬ﺛﻘﺔ ﻣﺄﻣﻮﻥ " ‪ ،‬ﻭ ﺿﻌﻔﻪ ﺃﲪﺪ ﻭ ﻏﲑﻩ " ‪.‬ﻭ ﺗﻮﺳﻂ ﺍﳊﺎﻓﻆ ﻓﻴﻪ ﻓﺬﻫﺐ ﺇﱃ ﺃﻧﻪ ﺛﻘﺔ ﰲ‬
‫ﺭﻭﺍﻳﺔ ﺍﻷﺋﻤﺔ ﺍﻟﻜﺒﺎﺭ ﻋﻨﻪ ﻛﺎﻟﺒﺨﺎﺭﻱ ﻭ ﺃﰊ ﺣﺎﰎ ﻭ ﳓﻮﳘﺎ ‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘـﻪ ﰲ " ﻣﻘﺪﻣـﺔ‬
‫ﺍﻟﻔﺘﺢ " ‪.‬‬
‫ﻭﻛﻨﻘﻠﻪ ﻋﻦ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ ‪ :٢١/١‬ﻭﻓﻴﻪ ﳛﲕ ﺑﻦ ﺍﳌﺘﻮﻛﻞ ‪ .‬ﺃﺑﻮ ﻋﻘﻴﻞ ﻭﻫﻮ ﻛﺬﺍﺏ ! ﺍ ﻫـ ‪.‬‬

‫ﺃﻗﻮﻝ‪ :‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺄﻛﺪ ﺑﻨﻔﺴﻪ ﻋﻦ ﺍﳊﻜﻢ ﰲ ﻫﺬﺍ ﺍﻟﺮﺍﻭﻱ ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧـﻪ ﺿـﻌﻴﻒ‬
‫ﺍﻟﺘﻘﺮﻳﺐ )‪ ( ٧٦٣٣‬ﻭﺍﻟﻜﺎﺷﻒ )‪( ٦٣٤٨‬‬
‫ﻭﻧﺎﻗﺾ ﻧﻔﺴﻪ ﻓﻘﺎﻝ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪ " ( ٨٦٣‬ﻭ ﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪‬ﺬﺍ‬
‫ﺍﻟﻠﻔﻆ ‪ .‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ‪ : ( ١٣٨ / ٦‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻋﻘﻴﻞ ﻋﻦ ‪‬ﻴـﺔ‬
‫ﻋﻨﻬﺎ ‪ .‬ﻭﺃﺑﻮ ﻋﻘﻴﻞ ﺍﲰﻪ ﳛﲕ ﺑﻦ ﺍﳌﺘﻮﻛﻞ ﺍﳌﺪﱐ ﻭﻫﻮ ﺿﻌﻴﻒ ‪ ،‬ﻭ ‪‬ﻴﺔ ﻻ ﺗﻌﺮﻑ "‪.‬‬
‫ﻼ ﻋﻦ ﺍﻟﺘﻘﺮﻳﺐ ‪. ٢٢/١‬‬
‫ﻭﻗﻮﻟﻪ ﰲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﻧﻌﻢ ﺿﻌﻴﻒ ﻧﻘ ﹰ‬
‫ﺃﻗﻮﻝ‪ :‬ﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ ﺃﻧﻪ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﺃﻫﻞ ﺑﻠﺪﻩ )ﺍﳌـﺼﺮﻳﲔ ( ﻭﻛـﺎﻥ‬
‫ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﺛﻘﺔ ‪.‬‬
‫ﻭﻗﺪ ﻭﺛﻘﻪ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ ﰲ ﺭﻭﺍﻳﺔ ﻭﺍﳉﻮﺯﺟﺎﱐ‬
‫ﻭﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﺔ‪ ،‬ﻭﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻭﺃﲪـﺪ ﺑـﻦ ﺻـﺎﱀ ﺍﳌـﺼﺮﻱ‪،‬‬
‫ﻭﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻭﺳﺤﻨﻮﻥ ﻭﺍﳊﺮﰊ ‪.‬‬
‫ﻭﺿﻌﻔﻪ ﳛﲕ ﻭﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻭﺃﲪﺪ ‪ ..‬ﻋﻠﻤﹰﺎ ﺃﻧﻪ ﺭﻭﻯ ﻋﻨﻪ ﰲ ﺍﳌﺴﻨﺪ‪،‬ﻭﻟﻴﻨﻪ ﺃﺑﻮ ﺣـﺎﰎ‬
‫ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﳎﺎﻫﻴﻞ‪ ،‬ﻭﺻﺎﱀ ﺟﺰﺭﺓ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺍﻟﺴﺎﺟﻲ ﻭﺍﺑـﻦ‬
‫ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﻋﺪﻱ ﺭﺍﺟﻊ ﺍﻟﺘﻬﺬﻳﺐ ‪. ١٧٦-١٧٣/٦‬‬

‫‪١٥٩‬‬
‫ﻭﻗﻮﻟﻪ ﻋﻦ ﺣﺪﻳﺚ )ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﺳﻮﻁ ﺍﷲ ‪ ( ..‬ﺭﻗﻢ )‪ ( ٣‬ﺿﻌﻴﻒ‪ ،‬ﻭﺻﺤﺢ ﻭﻗﻔـﻪ‬
‫ﻋﻠﻰ ﺍﻟﺼﺤﺎﰊ ﺧﺮﱘ ﺑﻦ ﻓﺎﺗﻚ‪ ،‬ﻭﻓﺎﺗﻪ ﺃﻥ ﻣﺜﻠﻪ ﻻ ﻳﻘﺎﻝ ﺑـﺎﻟﺮﺃﻱ‪ ،‬ﻷﻥ ﻫـﺬﺍ ﺍﻟـﺼﺤﺎﰊ‬
‫ﻳﺘﺤ ‪‬ﺪﺙ ﻋﻦ ﻣﺴﺄﻟﺔ ﻻ ﺗﻌﺮﻑ ﺑﺎﻟﺮﺃﻱ ‪.‬‬
‫ﻭﻛﻘﻮﻟﻪ ‪ ٢٥/١‬ﻋﻦ ﺍﳌﺴﻌﻮﺩﻱ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﻫﻮ ﺿﻌﻴﻒ ﻻﺧﺘﻼﻃﻪ ﺍ ﻫـ ‪.‬‬

‫ﺩﻭﻥ ﺃﻥ ﳝﻴﺰ ﺑﲔ ﻣﺎ ﺭﻭﺍﻩ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ ﻭﻣﺎ ﺭﻭﺍﻩ ﺑﻌﺪ ﺍﻻﺧﺘﻼﻁ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﳊـﺎﻓﻆ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ )ﺻﺪﻭﻕ ﺍﺧﺘﻠﻂ ﻗﺒﻞ ﻣﻮﺗﻪ ( ﻭﺿﺎﺑﻄﻪ ﺃﻥ ﻣﻦ ﲰﻊ ﻣﻨﻪ ﺑﺒﻐﺪﺍﺩ ﻓﺒﻌﺪ ﺍﻻﺧﺘﻼﻁ‬
‫‪ . ( ٣٩١٩) -‬ﻭﰲ ﺍﻟﻜﺎﺷﻒ )‪ ( ٣٢٨١‬ﻗﺎﻝ ﺍﺑﻦ ﳕﲑ‪ :‬ﺛﻘﺔ ﺍﺧﺘﻠﻂ ﺑﺂﺧﺮﻩ‪ ،‬ﻭﻗـﺎﻝ‬
‫ﺳﻲ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﻣﺴﻌﺮ‪ :‬ﻣﺎ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﺃﻋﻠﻢ ﺑﻌﻠﻢ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﻨﻪ ‪.‬‬
‫ﻭﰲ ﺹ ‪ ٣٣/١‬ﻗﺎﻝ ﻋﻦ ﺭﻭﺡ ﺑﻦ ﺻﻼﺡ‪ :‬ﻓﻘﺪ ﺿﻌﻔﻪ ﺍﺑﻦ ﻋﺪﻱ ‪ ...‬ﻭﻗـﺎﻝ ﺑﻌـﺪ ﺃﻥ‬
‫ﺧﺮﺝ ﻟﻪ ﺣﺪﻳﺜﲔ‪ :‬ﻟﻪ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﰲ ﺑﻌﻀﻬﺎ ﻧﻜﺮﺓ ﺍﻫـ ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﱂ ﻳﻀﻌﻔﻪ ﺍﺑﻦ ﻋﺪﻱ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﻩ ﻭﺫﻛﺮ ﻟﻪ ﺣﺪﻳﺜﲔ ﻭﻗـﺎﻝ ﻋﻘﺒـﻬﻤﺎ‪ :‬ﻭﻫـﺬﺍﻥ‬
‫ﺍﳊﺪﻳﺜﺎﻥ ﺑﺈﺳﻨﺎﺩﻳﻬﻤﺎ ﻟﻴﺴﺎ ﳏﻔﻮﻇﲔ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺒﻼﺀ ﻓﻴﻪ ﻣﻦ ﻋﻴﺴﻰ ﻫﺬﺍ ﻓﺈﻧﻪ ﻟﻴﺲ ﲟﻌﺮﻭﻑ‬
‫‪ -‬ﺃﻱ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﺭﻭﺡ ‪ -‬ﻭﻟﺮﻭﺡ ‪ ...‬ﺃﺣﺎﺩﻳﺚ ﻟﻴﺴﺖ ﺑﺎﻟﻜﺜﲑﺓ ﻋﻦ ﺍﺑﻦ ﳍﻴﻌﺔ ﻭﺍﻟﻠﻴـﺚ‬
‫ﻭﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺃﻳﻮﺏ‪ ،‬ﻭﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ﻭﺣﻴﻮﺓ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺣﺪﻳﺜﻪ ﻧﻜﺮﺓ ﺍﻫــ‬
‫ﺍﻟﻜﺎﻣﻞ ‪.١٤٦/٣‬‬
‫ﻼ ﻋﻦ‬
‫ﻭﻛﺬﻟﻚ ﻧﻘﻠﻪ ﻋﻦ ﻓﻀﻴﻞ ﺑﻦ ﻣﺮﺯﻭﻕ‪ :‬ﺃﻗﻮﺍﻝ ﺍﳌﻀﻌﻔﲔ ﻟﻪ ﺩﻭﻥ ﺍﳌﻮﺛﻘﲔ ‪ ٣٥/١‬ﻧﻘ ﹰ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ﻟﻴﺲ ﺳﺪﻳﺪﹰﺍ ‪.‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ﻣﺎ ﺧﻼﺻﺘﻪ‪ :‬ﻭﺛﻘﻪ ﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﻋﻴﻴﻨـﺔ ﻭﺍﺑـﻦ‬
‫ﻣﻌﲔ ﻭﺃﲪﺪ ﻭﺍﺑﻦ ﻋﺪﻱ ﻭﺍﻟﻌﺠﻠﻲ ‪ ..‬ﻭﺿﻌﻔﻪ ﻣﻦ ﺫﻛﺮﻫﻢ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻧﻈﺮ ﺍﻟﺘﻬـﺬﻳﺐ‬
‫‪. ٣٠٠-٢٩٩/٨‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺪﻱ‪ :‬ﻭﻟﻔﻀﻴﻞ ﺃﺣﺎﺩﻳﺚ ﺣﺴﺎﻥ ﻭﺃﺭﺟﻮ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻪ‬
‫ﺍﻟﻜﺎﻣﻞ ‪ ١٩/٦‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﻜﺎﺷﻒ )‪ ( ٤٥٦٢‬ﺛﻘﺔ ﺍﻫـ ﻭﻗﺪ ﻭﺛﻘﻪ ﺍﻟﻜﺒﺎﺭ ﺍﻧﻈﺮ‬
‫ﺍﳉﺎﻣﻊ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. ( ٣٥٣٢‬‬
‫‪١٦٠‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻧﺎﻗﺾ ﻧﻔﺴﻪ ﻭﺣﺴﻦ ﻟﻪ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪" (١٠٧‬ﻗﻠﺖ ‪ :‬ﻣﺮﻭﺍﻥ ﺛﻘﺔ ‪،‬‬
‫ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻜﻮﰲ ﺻﻮﻳﻠﺢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ‪ ،‬ﻭ ﻓﻀﻴﻞ ﺇﻥ ﻛﺎﻥ ﺍﺑﻦ‬
‫ﻣﺮﺯﻭﻕ ﻓﻔﻴﻪ ﺿﻌﻒ ‪ ،‬ﻭ ﺇﻥ ﻛﺎﻥ ﺍﺑﻦ ﻏﺰﻭﺍﻥ ﻓﻬﻮ ﺛﻘﺔ ﺍﺣﺘﺞ ﺑﻪ ﺍﻟﺸﻴﺨﺎﻥ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻮ‬
‫ﺭﺍﻭﻱ ﺍﳊﺪﻳﺚ ﻓﻬﻮ ﺣﺴﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ " ‪.‬‬
‫ﻭﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ)‪ ( ١١٣٦‬ﻭﺃﲪﺪ ) ‪ ." ( ٣٢٨ / ٢‬ﻗﻠﺖ ‪ :‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ‪،‬‬
‫ﻓﺈﻥ ﻓﻀﻴﻞ ﺑﻦ ﻣﺮﺯﻭﻕ ﺻﺪﻭﻕ ﻳﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ " ﺍﻟﺘﻘﺮﻳﺐ " ‪.‬‬
‫ﻭﻛﻘﻮﻟﻪ ﻋﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﺑﻦ ﺫﻛﻮﺍﻥ‪" :‬ﻟﻘﺪ ﻋﺎﺩ ﺍﻟﺸﻴﺦ ﺇﱃ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺘﻮﺛﻴﻖ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ -‬ﻟﻪ ‪-‬‬
‫ﻣﻊ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺸﺬﻭﺫﻩ ﰲ ﺫﻟﻚ ﻛﻤﺎ ﺳﺒﻖ ﺍﻟﻨﻘﻞ ﻋﻨﻪ‪ ،‬ﻫﺬﺍ ﻣﻊ ﻗﻮﻝ ﺍﺑﻦ ﻣﻌﲔ ﰲ ﺍﺑـﻦ ﺫﻛـﻮﺍﻥ‬
‫ﻫﺬﺍ‪ :‬ﻻ ﺃﻋﺮﻓﻪ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻌﺮﻓﻪ ﺇﻣﺎﻡ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﺄﱏ ﻻﺑﻦ ﺣﺒﺎﻥ ﺃﻥ ﻳﻌﺮﻓﻪ ؟! " ‪. ٣٧/١‬‬
‫ﺃﻗﻮﻝ‪ :‬ﱄ ﻋﻠﻰ ﻛﻼﻣﻪ – ﻫﺬﺍ ‪-‬ﻋﺪﺓ ﻣﻼﺣﻈﺎﺕ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺃﻧﻪ ﻻ ﻳﻌﺘ ‪‬ﺪ ﺑﺘﻮﺛﻴﻖ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﻳﻌﺘﱪﻩ ﻣﻦ ﺍﳌﺘﺴﺎﻫﻠﲔ ﻭﺍﻟﺼﻮﺍﺏ ﺑﻌﻜﺲ ﻣﺎ ﻳﻘﻮﻝ‪:‬‬
‫‪ ،‬ﻷﻥ ﺍﺑﻦ ﺣﺒﺎﻥ ﻣﻦ ﺍﳌﺘﺸﺪﺩﻳﻦ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺭﺍﺟﻊ ﻣﻘﺪﻣﺔ ﺍﻹﺣﺴﺎﻥ ‪. ٤٠-٣٦/١‬‬

‫ﻼ‪ :‬ﻓﻘﺪ ﺭﻭﻯ ﻋﻨﻪ‬

‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﳊﻜﻢ ﻫﺬﺍ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ﻣﺜ ﹰ‬
‫ﻣﺮﻭﺍﻥ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ ﻭﺃﺑﻮ ﻋﻤﺮ ﺍﳊﻮﺿﻲ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﻻ ﺃﻋﺮﻓـﻪ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ :‬ﻗﻠﺖ ﻷﰊ ﻫﻮ ﺃﺣﺐ ﺇﻟﻴﻚ ﺃﻡ ﻋﺒﺪ ﺍﳊﻜﻢ ﺍﻟﻘﺴﻤﻠﻲ ؟ ﻓﻘﺎﻝ‪ :‬ﻫـﺬﺍ‬
‫ﺃﺳﺘﺮ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ﺍﻫـ ﺍﻟﺘﻬﺬﻳﺐ ‪ ١٠٧/٦‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﻜﺎﺷـﻒ‬
‫)‪ ( ٣١٣٣‬ﻭﺛﻘﻪ ﺍﻟﺒﺴﱵ ﺍﻫـ ﻓﺎﻟﺼﻮﺍﺏ ﺃﻥ ﺣﺪﻳﺜﻪ ﺣﺴﻦ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺇﺫﺍ ﱂ ﻳﻌﺮﻓﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﻋﺮﻓﻪ ﻏﲑﻩ ﻓﻬﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ‪ ،‬ﻻ ﳝﻜﻦ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﻣﻌﲔ‬
‫ﻭﻻ ﻏﲑﻩ ﺃﻥ ﻳﻌﺮﻑ ﻛﻞ ﺍﻟﺮﺟﺎﻝ ‪ .‬ﻭﻟﻮ ﺭﺣﺖ ﺃﺗﺘﺒﻊ ﺃﺧﻄﺎﺀﻩ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﳌـﻸﺕ‬
‫ﳎﻠﺪﹰﺍ ﺿﺨﻤﹰﺎ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‪ :‬ﺇﻛﺜﺎﺭ‪‬ﻩ ﻣﻦ ﺍﻟﺮﺩ ﻋﻠﻰ ﳐﺎﻟﻔﻴﻪ ﻭﻭﺻﻤﻬﻢ ﺑﻜﻞ ﻧﻘﻴﺼﺔ ﺍﻧﻈﺮ ﺍﻟﻀﻌﻴﻔﺔ ‪١٧/١‬‬
‫ﻭ‪ ٢٢‬ﻭ‪ ٢٣‬ﻭ‪ ٢٥‬ﻭ‪ ٣٠‬ﻭ‪ ٣١‬ﻭ‪ ٣٣‬ﻭ‪ ٣٥‬ﻭ‪ ٣٦‬ﻭ‪. ٣٨‬‬

‫‪١٦١‬‬
‫ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﻀﻌﻴﻔﺔ ‪ ٧٦/١‬ﻭ‪ " :(٥٧)٧٧‬ﻻ ﺃﺻﻞ ﻟﻪ‬
‫‪،‬ﻭﻟﻘﺪ ﺟﻬﺪ ﺍﶈﺪﺛﻮﻥ ﰲ ﺃﻥ ﻳﻘﻔﻮﺍ ﻟﻪ ﻋﻠﻰ ﺳﻨﺪ ﻓﻠﻢ ﻳﻮﻓﻘﻮﺍ ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺍﻟـﺴﻴﻮﻃﻲ ﰲ "‬
‫ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ " ‪ :‬ﻭﻟﻌﻠﻪ ﺧﺮﺝ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺍﳊﻔﺎﻅ ﺍﻟﱵ ﱂ ﺗﺼﻞ ﺇﻟﻴﻨﺎ ! ‪.‬‬
‫ﻭﻫﺬﺍ ﺑﻌﻴﺪ ﻋﻨﺪﻱ ‪ ،‬ﺇﺫ ﻳﻠﺰﻡ ﻣﻨﻪ ﺃﻧﻪ ﺿﺎﻉ ﻋﻠﻰ ﺍﻷﻣﺔ ﺑﻌﺾ ﺃﺣﺎﺩﻳﺜﻪ  ‪ ،‬ﻭﻫﺬﺍ ﳑـﺎ ﻻ‬
‫ﻳﻠﻴﻖ ﲟﺴﻠﻢ ﺍﻋﺘﻘﺎﺩﻩ ‪.‬‬
‫ﻭﻧﻘﻞ ﺍﳌﻨﺎﻭﻱ ﻋﻦ ﺍﻟﺴﺒﻜﻲ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﲟﻌﺮﻭﻑ ﻋﻨﺪ ﺍﶈﺪﺛﲔ ‪ ،‬ﻭﱂ ﺃﻗﻒ ﻟﻪ ﻋﻠـﻰ‬
‫ﺳﻨﺪ ﺻﺤﻴﺢ ﻭﻻ ﺿﻌﻴﻒ ﻭﻻ ﻣﻮﺿﻮﻉ ‪.‬‬
‫ﻭﺃﻗﺮﻩ ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ " ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ " ) ﻕ ‪( ٢ / ٩٢‬‬
‫ﰒ ﺇﻥ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺴﺘﻨﻜﺮ ﻋﻨﺪ ﺍﶈﻘﻘﲔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﺰﻡ ﰲ "‬
‫ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ " ) ‪ ( ٦٤ / ٥‬ﺑﻌﺪ ﺃﻥ ﺃﺷﺎﺭ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﲝﺪﻳﺚ ‪:‬‬
‫"ﻭﻫﺬﺍ ﻣﻦ ﺃﻓﺴﺪ ﻗﻮﻝ ﻳﻜﻮﻥ ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺭﲪﺔ ﻟﻜﺎﻥ ﺍﻻﺗﻔﺎﻕ ﺳـﺨﻄﺎ ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﻘﻮﻟﻪ ﻣﺴﻠﻢ ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﺇﻻ ﺍﺗﻔﺎﻕ ﺃﻭ ﺍﺧـﺘﻼﻑ ‪ ،‬ﻭﻟـﻴﺲ ﺇﻻ ﺭﲪـﺔ ﺃﻭ‬
‫‪٣٨٥‬‬
‫ﺳﺨﻂ‪"...‬‬
‫"ﻭﺇﻥ ﻣﻦ ﺁﺛﺎﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺴﻴﺌﺔ ﺃﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻘﺮﻭﻥ ﺑـﺴﺒﺒﻪ ﺍﻻﺧـﺘﻼﻑ‬
‫ﺴﻨ‪‬ﺔ‬
‫ﺍﻟﺸﺪﻳﺪ ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪،‬ﻭﻻ ﳛﺎﻭﻟﻮﻥ ﺃﺑﺪﹰﺍ ﺍﻟﺮﺟﻮﻉ ‪‬ﺎ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟـ ‪‬‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻛﻤﺎ ﺃﻣﺮﻫﻢ ﺑﺬﻟﻚ ﺃﺋﻤﺘﻬﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﺑﻞ ﺇﻥ ﺃﻭﻟﺌﻚ ﻟـﲑﻭﻥ ﻣـﺬﺍﻫﺐ‬
‫ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺇﳕﺎ ﻫﻲ ﻛﺸﺮﺍﺋﻊ ﻣﺘﻌﺪﺩﺓ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻣﻊ ﻋﻠﻤﻬﻢ ﲟﺎ ﺑﻴﻨﻬﺎ‬
‫ﻣﻦ ﺍﺧﺘﻼﻑ ﻭﺗﻌﺎﺭﺽ ﻻ ﳝﻜﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﺎ ﺇﻻ ﺑﺮ ‪‬ﺩ ﺑﻌﻀﻬﺎ ﺍﳌﺨﺎﻟﻒ ﻟﻠﺪﻟﻴﻞ‪ ،‬ﻭﻗﺒـﻮﻝ‬
‫ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺍﳌﻮﺍﻓﻖ ﻟﻪ‪،‬ﻭﻫﺬﺍ ﻣﺎﻻ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﻧﺴﺒﻮﺍ ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺘﻨﺎﻗﺾ ﻭﻫـﻮ‬
‫ﻭﺣﺪﻩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﺘﺄﻣﻠﻮﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺣﻖ ﺍﻟﻘﺮﺁﻥ‬
‫ﻼﻓﹰﺎ ﻛﹶـِﺜﲑ‪‬ﺍ{ )‪(٨٢‬‬
‫ﻼ ‪‬ﻳ‪‬ﺘ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﻣِﻦ ﻋِﻨ ِﺪ ﹶﻏ‪‬ﻴ ِﺮ ﺍﻟﹼﻠ ِﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﻓِﻴ ِﻪ ﺍ ‪‬ﺧِﺘ ﹶ‬
‫}ﹶﺃﹶﻓ ﹶ‬

‫‪ - ٣٨٥‬ﺍﻹﺣﻜﺎﻡ ‪٦٤/٥‬‬

‫‪١٦٢‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺎﻵﻳﺔ ﺻﺮﳛﺔ ﰲ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﻟﻴﺲ ﻣﻦ ﺍﷲ‪ ،‬ﻓﻜﻴﻒ ﻳﺼ ‪‬ﺢ ﺇﺫﻥ ﺟﻌﻠـﻪ‬
‫ﺷﺮﻳﻌﺔ ﻣﺘﺒﻌﺔ‪ ،‬ﻭﺭﲪﺔ ﻣﱰﻟﺔ ؟ "‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺧﻠﻂ ﻋﺠﻴﺐ‪ ،‬ﻻ ﺃﻋﺘﻘﺪ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟـﺴﺎﺑﻘﲔ ﻳﻘـﻮﻝ ﺑـﻪ‪،‬‬
‫ﻭﺳﺄﺫﻛﺮ ﺑﻌﻀﻪ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺯﻋﻤﻪ ﺃﻥ )ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺴﺘﻨﻜﺮ ﻋﻨﺪ ﺍﶈﻘﻘﲔ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ( ﻭﱂ ﻳـﻮﺭﺩ‬
‫ﺷﻴﺌﺎ ﻹﺛﺒﺎﺕ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﺳﻮﻯ ﻗﻮﻝ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻓﻬﻞ ﺍﺑﻦ ﺣﺰﻡ ﺭﲪﻪ ﺍﷲ ﻫﻮ ﻣﺮﺟﻊ ﺍﻷﻣﺔ‬
‫ﻭﺣﺪﻩ ؟‪.‬‬
‫ﻭﻫﻞ ﻫﻮ ﳑﺜﻞ ﺍﻟﻌﻠﻤﺎﺀ ؟‬
‫ﻭﺃﻳﻦ ﻫﻢ ﺍﶈﻘﻘﻮﻥ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻨﻜﺮﻭﺍ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ؟‬
‫ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﱂ ﻳﺴﺘﻨﻜﺮﻩ ﺇﻻ ﺍﺑﻦ ﺣﺰﻡ ‪ ،‬ﻭﺳﺎﺋﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻗﺪ ﺫﻛﺮﻭﻩ ﰲ ﻛﺘﺒﻬﻢ ﺩﻭﻥ‬
‫ﻧﻜﲑ ‪.‬‬
‫ﻭﻫﻨﺎ ﻳﺼﻒ ﺍﺑﻦ ﺣﺰﻡ ﺑﺎﻟﻌﻼﻣﺔ ﻭﺑﺎﻟﺘﺤﻘﻴﻖ ‪ ،‬ﺑﻴﻨﻤﺎ ﰲ ﻛﺘﺒﻪ ﺍﻷﺧﺮﻯ ﻳﻘﻮﻝ ﻋﻨﻪ ﻏﲑ ﺫﻟﻚ‬
‫‪ ،‬ﻭﺇﻟﻴﻚ ﺍﻟﺒﻴﺎﻥ ‪:‬‬
‫ﻗﺎﻝ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ " ﻟﻴﻜﻮﻧﻦ ﻣﻦ ﺃﻣﱵ ﺃﻗﻮﺍﻡ ﻳـﺴﺘﺤﻠﻮﻥ ﺍﳊـﺮ ﻭﺍﳊﺮﻳـﺮ ﻭ‬
‫ﺍﳋﻤﺮ‪ "..‬ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻭﻣﺘﺎﺑﻌﺔ ﻗﻮﻳﺔ ﳍﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ ﻭﺻﺪﻗﺔ ﺑﻦ ﺧﺎﻟﺪ ‪،‬‬
‫ﻭ ﱂ ﻳﻘﻒ ﻋﻠﻰ ﺫﻟﻚ ﺍﺑﻦ ﺣﺰﻡ ﰲ " ﺍﶈﻠﻰ " ‪ ،‬ﻭﻻ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺇﺑﺎﺣﺔ ﺍﳌﻼﻫﻲ ‪ ،‬ﻓﺄﻋﻞ‬
‫ﺇﺳﻨﺎﺩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺎﻻﻧﻘﻄﺎﻉ ﺑﻴﻨﻪ ﻭﺑﲔ ﻫﺸﺎﻡ ‪ ،‬ﻭﺑﻐﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻠﻞ ﺍﻟﻮﺍﻫﻴﺔ ‪ ،‬ﺍﻟﱵ ﺑﻴﻨـﻬﺎ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺑﻌﺪﻩ ﻭﺭﺩﻭﺍ ﻋﻠﻴﻪ ﺗﻀﻌﻴﻔﻪ ﻟﻠﺤﺪﻳﺚ ﻣﻦ ﺃﺟﻠﻬﺎ ‪ ،‬ﻣﺜﻞ ﺍﶈﻘﻖ ﺍﺑﻦ ﺍﻟﻘـﻴﻢ ﰲ "‬
‫‪‬ﺬﻳﺐ ﺍﻟﺴﻨﻦ " ) ‪ ( ٢٧٢ - ٢٧٠ / ٥‬ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ " ﺍﻟﻔـﺘﺢ " ﻭﻏﲑﳘـﺎ‬
‫‪،‬ﻭﻗﺪ ﻓﺼﻠﺖ ﺍﻟﻘﻮﻝ ﰲ ﺫﻟﻚ ﰲ ﺟﺰﺀ ﻋﻨﺪﻱ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺣﺰﻡ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ‪،‬‬
‫ﻳﺴﺮ ﺍﷲ ﺗﺒﻴﻀﻪ ﻭ ﻧﺸﺮﻩ ‪.‬‬
‫ﻭﺍﺑﻦ ﺣﺰﻡ ﺭﲪﻪ ﺍﷲ ﻣﻊ ﻋﻠﻤﻪ ﻭﻓﻀﻠﻪ ﻭﻋﻘﻠﻪ ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﻃﻮﻳﻞ ﺍﻟﺒﺎﻉ ﰲ ﺍﻻﻃﻼﻉ‬

‫‪١٦٣‬‬
‫ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻃﺮﻗﻬﺎ ﻭﺭﻭﺍ‪‬ﺎ ‪ .‬ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﺗـﻀﻌﻴﻔﻪ ﳍـﺬﺍ ﺍﳊـﺪﻳﺚ ‪.‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ)‪( ٩١‬‬
‫ﻭﻗﺎﻝ ﰲ ﻛﻼﻣﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ‪ " -‬ﺃﻻ ﺇﻥ ﻣﻦ ﻗﺒﻠﻜﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻓﺘﺮﻗﻮﺍ ﻋﻠﻰ ﺛﻨﺘﲔ‬
‫ﻭﺳﺒﻌﲔ ﻣﻠﺔ ‪ "..‬ﻭﺍﻵﺧﺮ ‪ :‬ﺃﻥ ﺍﻟﺬﻳﻦ ﺻﺤﺤﻮﻫﺎ ﺃﻛﺜﺮ ﻭﺃﻋﻠﻢ ﺑﺎﳊﺪﻳﺚ ﻣﻦ ﺍﺑﻦ ﺣـﺰﻡ ‪،‬‬
‫ﻻﺳﻴﻤﺎ ﻭﻫﻮ ﻣﻌﺮﻭﻑ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺘﺸﺪﺩﻩ ﰲ ﺍﻟﻨﻘﺪ ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﺘﺞ ﺑﻪ ﺇﺫﺍ ﺗﻔﺮﺩ‬
‫ﻋﻨﺪ ﻋﺪﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻜﻴﻒ ﺇﺫﺍ ﺧﺎﻟﻒ ؟ !ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ) ‪( ٢٠٤‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ " ﻓﻼ ﻳﻘﺒﻞ ﺑﻌﺪ ﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﺣﺰﻡ ﻓﻴﻪ ) ‪ " : ( ١٩٦ / ٨‬ﻭﻫﻮ ﳎﻬـﻮﻝ "‬
‫ﻭﺃﻋﻞ ﺍﳊﺪﻳﺚ ﺑﻪ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺳﻠﻒ ﻟﻪ ﰲ ﺫﻟﻚ ‪ ،‬ﻭﻗﺪ ﻭﺛﻘﻪ ﻫﺆﻻﺀ ﺍﻷﺋﻤـﺔ "‪.‬ﺍﻟﺴﻠـﺴﻠﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ )‪( ٢٦٠‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪":‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﻷﺯﺩﻱ ﻭﺍﺑﻦ ﺣﺰﻡ ‪ :‬ﺿﻌﻴﻒ " ‪ .‬ﻭﻣﻦ ﻋﺮﻑ ﺣـﺎﻝ ﺃﰊ‬
‫ﺍﻟﻔﺘﺢ ﺍﻷﺯﺩﻱ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻀﻌﻒ ﺍﳌﺬﻛﻮﺭ ﰲ ﺗﺮﲨﺘﻪ ﰲ " ﺍﳌﻴﺰﺍﻥ " ﻭﻏﲑﻩ ﻭ ﻋـﺮﻑ‬
‫ﺷﺬﻭﺫ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﻋﻠﻢ ﺍﳉﺮﺡ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﻛﻤﺜﻞ ﺧﺮﻭﺟﻪ ﻋﻨﻬﻢ ﰲ ﺍﻟﻔﻘـﻪ ﱂ ﻳﻌﺘـﺪ‬
‫ﲞﻼﻓﻬﻤﺎ ﳌﻦ ﻫﻢ ﺍﻷﺋﻤﺔ ﺍﳌﻮﺛﻮﻕ ‪‬ﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ" ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ)‪( ٥٠٣‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ ":‬ﻭﻓﻴﻤﺎ ﺗﻘﺪﻡ ﺭﺩ ﻗﻮﻱ ﻋﻠﻰ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﻗﻮﻟـﻪ ﰲ " ﺭﺳـﺎﻟﺔ ﺍﳌﻼﻫـﻲ"‬
‫)ﺹ‪ : (٩٧‬ﺃﻧﻪ ﱂ ﻳﺜﺒﺖ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ  ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺑﺄﻧﻪ ﺍﻟﻐﻨﺎﺀ ! ﻗﺎﻝ ‪:‬‬
‫" ﻭﺇﳕﺎ ﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﳑﻦ ﻻ ﺗﻘﻮﻡ ﺑﻘﻮﻟﻪ ﺣﺠﺔ " ! ﻭ ﻣﻊ ﺳﻘﻮﻁ ﻛﻼﻣﻪ ﻫـﺬﺍ‬
‫ﲟﺎ ﺳﺒﻖ ‪ ،‬ﻓﻴﺨﺎﻟﻔﻪ ﺻﻨﻴﻌﻪ ﰲ " ﺍﶈﻠﻰ " ‪ ،‬ﻓﻘﺪ ﺳﺎﻕ ﻓﻴﻪ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ ﻋـﻦ ﺍﺑـﻦ‬
‫ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﻋﻦ ﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻭﱂ ﻳﻀﻌﻔﻬﺎ ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ ‪ " :‬ﻻ ﺣﺠﺔ‬
‫ﻷﺣﺪ ﺩﻭﻥ ﺭﺳﻮﻝ ﺍﷲ  " !‬
‫ﻓﻨﻘﻮﻝ ‪ :‬ﻛﻠﻤﺔ ﺣﻖ ﺃﺭﻳﺪ ‪‬ﺎ ﺑﺎﻃﻞ ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺬﻛﺮ ﻋﻨﻪ  ﻣﺎ ﳜـﺎﻟﻒ ﺗﻔـﺴﲑﻫﻢ ‪ .‬ﰒ‬
‫ﺯﻋﻢ ﺃﻧﻪ ﻗﺪ ﺧﺎﻟﻔﻬﻢ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ! ﻭﻫﺬﺍ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﺬﻛﺮ‬
‫ﻭﻻ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﳐﺎﻟﻔﺔ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻟﺪﻳﻪ ﻟﺴﺎﺭﻉ ﺇﱃ ﺑﻴﺎ‪‬ﺎ ‪ .‬ﰒ ﺍﺣﺘﺞ ﺑﺄﻥ ﺍﻵﻳـﺔ ﻓﻴﻬـﺎ‬
‫ﺻﻔﺔ ﻣﻦ ﻓﻌﻠﻬﺎ ﻛﺎﻥ ﻛﺎﻓﺮﺍ ‪ .‬ﻓﻨﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﺣﻖ ‪ ،‬ﻭﻟﻜﻦ ﺫﻟﻚ ﻻ ﻳﻨﻔﻲ ﺃﻥ ﻳﺆﺍﺧﺬ ﺍﳌﺴﻠﻢ‬

‫‪١٦٤‬‬
‫ﺑﻘﺪﺭ ﻣﺎ ﻗﺎﻡ ﻓﻴﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ‪ ،‬ﻛﺎﻻﻟﺘﻬﺎﺀ ﺑﺎﻷﻏﺎﱐ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫)‪( ٢٩٢٢‬‬
‫ﺍﻟﺜﺎﱐ ‪ -‬ﻋﺪﻡ ﻣﻌﺮﻓﺘﻪ ﺑﺄﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻗﺪ ﺃﻟﻔﺖ ﻋﺸﺮﺍﺕ ﺍﻟﻜﺘﺐ ﻓﻴﻬﺎ ﻗﺪﳝﹰﺎ‬
‫ﻭﺣﺪﻳﺜﹰﺎ ﻛﻜﺘﺎﺏ ﺭﻓﻊ ﺍﳌﻼﻡ ﻋﻦ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻭﻗﺪ ﻗﻤﺖ ﺑﺸﺮﺣﻪ‬
‫ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ ﻣﻄﻮﻻ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﺴﺘﺤﻴﻞ ﺇﺯﺍﻟﺔ ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﺇﺯﺍﻟـﺔ ﺗﺎﻣـﺔ‪ ،‬ﻷﻧـﻪ ﻳﺮﺟـﻊ ﺇﱃ ﺍﻟﻨـﺼﻮﺹ‬
‫ﻧﻔﺴﻬﺎ‪،‬ﻓﻐﺎﻟﺒﻬﺎ ﻟﻴﺲ ﻗﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ‪،‬ﺑﻞ ﻇﲏ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻓﻜﻴﻒ ﻧﺮﺟﻊ ﺍﳋﻼﻑ ﺇﱃ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﺼﺤﻴﺤﺔ ؟ ‪.‬‬
‫ﻭﺍﻟ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ﻭﻟﻴﺲ ﻣﻦ‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺳﺘﻨﺒﻄﻮﺍ ﺃﺣﻜﺎﻣﻬﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟ ‪‬‬
‫ﻓﺮﺍﻍ ‪.‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﻟﻮ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﳉﻌﻞ ﻧﺼﻮﺹ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻠﻬﺎ ﻗﻄﻌﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻻ ﲢﺘﻤـﻞ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﺸﺄ ﺫﻟﻚ‪ ،‬ﻓﻜﻴﻒ ﻧﺰﻳﻞ ﺍﳋﻼﻑ ؟‬
‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﻳﻌﲏ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻘﻮﳍﻢ ﺍﻻﺧﺘﻼﻑ ﺭﲪﺔ‪ :‬ﺃﻧﻪ ﻳﻮﺟﺪ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻗﻮﻝ ﻭﺍﳌﻜﱠﻠﻒ ﰲ ﺳﻌﺔ ﻣﻦ ﺃﻣﺮﻩ ﻃﺎﳌﺎ ﺃﻧﻪ ﱂ ﻳﺒﻠﻎ ﺩﺭﺟﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻫـﺬﺍ ﺍﻻﺧـﺘﻼﻑ‬
‫ﻣﻮﺟﻮﺩ ﻣﻨﺬ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺳﻴﺒﻘﻰ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪،‬ﻭﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺇﺯﺍﻟﺘﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﻗﻮﻟﻪ ﺃ‪‬ﻢ ﻳﺮﻭﻥ ﻣﺬﺍﻫﺐ ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺇﳕﺎ ﻫﻲ ﻛﺸﺮﺍﺋﻊ ﻣﺘﻌﺪﺩﺓ‬
‫ﺍﻫـ ﻭﻋﺰﺍﻩ ﻟﻔﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪. ٢٠٩/١‬‬
‫ﻗﻠﺖ ‪ ":‬ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ ﺭﲪﻪ ﺍﷲ‪ ":‬ﺇﻥ ﺍﺧﺘﻼﻓﻬﻢ ﺗﻮﺳﻌﺔ ﻋﻠﻰ ﺍﻟﻨـﺎﺱ ﳚﻌـﻞ ﺍﳌـﺬﺍﻫﺐ‬
‫ﻛﺸﺮﺍﺋﻊ ﻣﺘﻌﺪﺩﺓ ﺑﻌﺚ ﺍﻟﻨﱯ  ﺑﻜﻠﻬﺎ‪ ،‬ﻟﺌﻼ ﺗﻀﻴﻖ ‪‬ﻢ ﺍﻷﻣﻮﺭ ﻣﻦ ﺇﺿﺎﻓﺔ ﺍﳊﻖ ﺍﻟـﺬﻱ‬
‫ﻓﺮﺿﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺩﻭﻥ ﻏﲑﻫﻢ‪ ،‬ﻭﱂ ﻳﻜﻠﻔﻮﺍ ﻣﺎﻻ ﻃﺎﻗﺔ ﳍﻢ ﺑﻪ‪ ،‬ﺗﻮﺳـﻌﺔ ﰲ‬
‫ﺷﺮﻳﻌﺘﻬﻢ ﺍﻟﺴﻤﺤﺔ ﺍﻟﺴﻬﻠﺔ‪ ،‬ﻓﺎﺧﺘﻼﻑ ﺍﳌﺬﺍﻫﺐ ﻧﻌﻤﺔ ﻛﺒﲑﺓ ﻭﻓﻀﻴﻠﺔ ﺟﺴﻴﻤﺔ ﺧﺼﺖ ‪‬ﺎ‬
‫ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﺎﳌﺬﺍﻫﺐ ﺍﻟﱵ ﺍﺳﺘﻨﺒﻄﻬﺎ ﺃﺻﺤﺎﺑﻪ ﻓﻤﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻋﻠﻰ ﺗﻨﻮﻋﻬﺎ‬

‫‪١٦٥‬‬
‫ﻛﺸﺮﺍﺋﻊ ﻣﺘﻌﺪﺩﺓ ﻟﻪ‪ ،‬ﻭﻗﺪ ﻭﻋﺪ ﺑﻮﻗﻮﻉ ﺫﻟﻚ‪ ،‬ﻓﻮﻗﻊ‪ ،‬ﻭﻫﻮ ﻣـﻦ ﻣﻌﺠﺰﺍﺗـﻪ  ‪ ،‬ﺃﻣـﺎ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻓﻀﻼ ﹲﻝ ﻭﻭﺑﺎ ﹲﻝ ﻛﻤﺎ ﺗﻘﺮﺭ "‪٢٠٩/١‬‬
‫ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﻛﺒﲑ ﺑﲔ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﻭﻛﻼﻡ ﺍﳌﻨﺎﻭﻱ ‪".‬‬
‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﻣ ‪‬ﻦ ﻗﺎﻝ ﺑﺄ ﱠﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺘﻨﺎﻗﻀ ﹲﺔ ؟!‪،‬ﻋﻠﻤﹰﺎ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺼﺮﺣﻮﻥ ﻭﻳﻘﻮﻟﻮﻥ ﻗﺎﻝ ﺃﺑـﻮ‬
‫ﺣﻨﻴﻔﺔ‪:‬ﺭﺃﻳﻲ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻛﺬﺍ‪ . ،‬ﻭﻫﻜﺬﺍ ﻏﲑﻩ‪ ،‬ﻟﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ﻟﻚ ﺇﺫﺍ ﺳﺄﻟﺘﻬﻢ ﻋـﻦ‬
‫ﻼ‪ :‬ﻫﺬﻩ ﺣﻼﻝ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻻ ﻳﻘﻮﻟﻮﻥ ﻣـﻦ ﺍﷲ ‪ ..‬ﺑـﻞ ﺇﻥ‬ ‫ﺣﻜﻢ ﻣﺴﺄﻟﺔ ﻣﺜ ﹰ‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻫﻮ ﺍﺧﺘﻼﻑ ﺗﻨ ‪‬ﻮﻉ ﻭﻟﻴﺲ ﺍﺧﺘﻼﻑ ﺗﻀﺎ ‪‬ﺩ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﻣﺎ ﻋﻼﻗﺔ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ‪،‬ﻭﻻ ﺳﻴﻤﺎ ﺃ‪‬ﺎ ﻭﺍﺭﺩﺓ ﰲ ﺣ ‪‬ﻖ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻭﻟﻴﺲ ﻋﻠﻰ ﻏﲑﻩ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ؟ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮ‪ :‬ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺣﺰﻡ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺭﲪﺔ ﻛﺎﻥ ﺍﻻﺗﻔﺎﻕ ﺳﺨﻄﹰﺎ‪،‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺜﺎﱐ ﻏﲑ ﻻﺯﻡ ﻗﻄﻌﹰﺎ ﻭﻻ ﻣﺮﺍﺩ‪،‬ﻭﺍﻻﺧﺘﻼﻑ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺸﺮ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻨـﺼﻮﺹ‪،‬‬
‫ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻳﻠﻪ ﻓﻠﻴﻐﲑ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺸﺮ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻨﺼﻮﺹ ﺣﱴ ﻳﺘﺴﻨ‪‬ﻰ ﻟـﻪ ﺫﻟـﻚ‪ ،‬ﻭﻻ‬
‫‪٣٨٦‬‬
‫ﷲ ﻭﺣﺪﻩ‪.‬‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﻫﺬﺍ ﺇﻻ ﺍ ُ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‪ :‬ﺗﻀﻌﻴﻔﻪ ﻟﻺﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻧﻈﺮ ﺹ ‪ ٣٩٠‬ﻭ‪. ٤٦٥‬‬
‫ﻭﻫﺬﺍ ﻛﻼﻡ ﻣﺮﺩﻭﺩ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺍﻟﻜﺒﺎﺭ ﻻ ﳚﻮﺯ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻬﻢ‪ ،‬ﻓﻘﺪ ﺑﻠﻐـﻮﺍ ﺍﻟﻘﻨﻄـﺮﺓ‪ ،‬ﻭﱂ‬
‫ﻳﺬﻛﺮ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺗﺮﲨﺔ ﺃﰊ ﺣﻨﻴﻔﺔ ﻣﻦ ﺍﻟﺘﻬﺬﻳﺐ ‪ ٤٥٢-٤٤٩/١٠‬ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ ﳑﺎ‬
‫ﺳﻮ‪‬ﺩ ﺑﻪ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﻛﺘﺎﺑﻪ ﻫﺬﺍ !‪ .‬ﻭﻻ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﱯ ﻛﺬﻟﻚ ﺇﻻ ﻛﻞ ﺧﲑ ‪.‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﻬﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ ﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻟﻸﺧﻄﺎﺀ ﺍﻟﻔﺎﺣﺸﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻬﺎ‬

‫ــــــــــــــــ‬

‫‪- ٣٨٦‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﺘﻔﺼﻴﻞ ﻓﺎﺭﺟﻊ ﺇﱃ ﻛﺘﺎﺏ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﺬﻣﻮﻡ ﻟﻠﺪﻛﺘﻮﺭ‬
‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ‪.‬‬

‫‪١٦٦‬‬
 ‫ﻕ ﺑﲔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ‬
‫ﺍﻟﻔﻮﺍﺭ ‪‬‬

‫ﻕ ﻛﺜﲑ ﹲﺓ ﺑﲔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ ﻣﻨﻬﺎ‪:‬‬

‫ﻫﻨﺎﻙ ﻓﻮﺍﺭ ‪‬‬
‫• ﺇ ﱠﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻫﻮ ﰲ ﺍﻷﺻﻞ ﻣﻨﺴﻮﺏ ﺇﱃ ﺍﻟﻨﱯ  ‪ ،‬ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ‬
‫ﻓﻬﻮ ﻣﻜﺬﻭﺏ ﳐﺘﻠﻖ ﻣﺼﻨﻮﻉ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻣﻌﺎﻣﻠﺘﻬﻤﺎ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺳﻮﺍﺀ ‪.‬‬
‫• ﺇ ﱠﻥ ﺳﺒﺐ ﺿﻌﻒ ﺍﳊﺪﻳﺚ ﻫﻮ ﺇﻣﺎ ﺳﻘﻂ ﰲ ﺍﻟﺴﻨﺪ ﺃﻭ ﻟﻌﻮﺍﺭﺽ ﺑﺸﺮﻳﺔ‪ ،‬ﻣﻦ ﺳﻮﺀ‬
‫ﻆ ﺃﻭ ﻭﻫﻢ ﺃﻭ ﻏﻠﻂ ‪ ..‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺟﻬﺎﻟﺔ ﺍﻟـﺮﺍﻭﻱ‪ ،‬ﺑﻴﻨﻤـﺎ ﺍﳌﻮﺿـﻮﻉ ﻓﻬـﻮ‬
‫ﺣﻔ ٍ‬
‫ﻣﻜﺬﻭﺏ‪ ،‬ﻭﻣﻠﺼﻖ ﺑﺎﻟﻨﱯ  ‪ ،‬ﻭﻟﻪ ﺃﺳﺒﺎﺏ ﳐﺘﻠﻔﺔ ﻛﺎﻟﺰﻧﺪﻗـﺔ‪ ،‬ﻭﻧـﺼﺮﺓ ﺍﳌـﺬﺍﻫﺐ‬
‫ﻭﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ ﻣﻊ ﺍﳉﻬﻞ‪ ،‬ﻭﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﰲ ﺗﻔﺎﺻـﻴﻞ‬
‫ﺫﻛﺮ‪‬ﺎ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‪،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻌﺎﻣﻼ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻭﺍﺣﺪ‪.‬‬
‫• ﺇ ﱠﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﲢ ﱡﻞ ﺭﻭﺍﻳﺘﻪ ﺑﺎﻹﲨﺎﻉ‪ ،‬ﻟﺬﺍ ﺃﺩﺧﻠﻪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﳊـﺪﻳﺚ ﰲ‬
‫ﻣﺼ‪‬ﻨﻔﺎ‪‬ﻢ‪ ،‬ﺣﱴ ﺍﻟﺬﻱ ﺃﻓﺮﺩ ﺍﻟﺼﺤﻴﺢ ﺃﺩﺧﻠﻪ ﻓﻴﻪ ﻋﺪﺍ ﺍﻟـﺸﻴﺨﲔ‪ ،‬ﻓﻠـﻢ ﻳـﺪﺧﻼﻩ ﰲ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﺇﻻ ﺍﳌﻌﻠﻘﺎﺕ‪ ،‬ﻟﻜﻨﻬﻤﺎ ﺃﺩﺧﻼﻩ ﰲ ﻏﲑﳘﺎ ﻣﻦ ﻛﺘﺒﻬﻤﺎ‪ ،‬ﲞﻼﻑ ﺍﳌﻮﺿـﻮﻉ‪،‬‬
‫ﻓﻼ ﲡﻮﺯ ﺭﻭﺍﻳﺘﻪ ﺇﻻ ﻟﺒﻴﺎﻥ ﻭﺿﻌﻪ ﺣﱴ ﳛﺬﺭﻩ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ‪.‬‬
‫ﺇ ﱠﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻋﻤﻞ ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ -‬ﺑﺎﻹﲨﺎﻉ – ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﻟﺘﺮﻏﻴـﺐ‬ ‫•‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﻛﻤﺎ ﻋﻤﻞ ﺑﻪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﻷﺣﻜﺎﻡ ﺇﺫﺍ ﺧﻼ ﺍﻟﺒﺎﺏ ﻣـﻦ ﺣـﺪﻳﺚ‬
‫ﻣﻘﺒﻮﻝ‪،‬ﻭﺍﻷﻣﺔ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻟﺔ‪ ،‬ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ ﻓﺈﻧﻪ ﳛﺮﻡ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ‪.‬‬
‫• ﺇ ﱠﻥ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻗﺪ ﺃﺩﺧﻠﻮﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﰲ ﻣﺼﻨﻔﺎ‪‬ﻢ ﻣـﻊ ﺍﻟـﺼﺤﻴﺢ‬
‫ﻒ‪،‬ﻭﱂ ﻳـﺪﺧﻠﻮﺍ‬
‫ﻭﺍﳊﺴﻦ‪ ،‬ﺃﻭ ﺃﻓﺮﺩﻭﺍ ﺑﻌﺾ ﺃﺻﻨﺎﻓﻪ ﰲ ﻣﺼﻨﻔﺎﺕ‪ ،‬ﻛﺎﳌﺮﺳﻞ ﻭﺍﳌـﻀ ‪‬ﻌ ِ‬
‫ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻣﻦ ﺃﺩﺧﻠﻪ ﻓﻘﺪ ﻋﺎﺑﻮﻩ‪ ،‬ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﻤﻦ ﺃﻓﺮﺩﻩ ﱂ ﻳﺪﺧﻞ ﻣﻌﻪ ﺷﻴﺌﺎ‬
‫ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ – ﺣﺴﺐ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ‪ -‬ﻓﺎﻓﺘﺮﻗﺎ ‪.‬‬

‫‪١٦٧‬‬
‫ﺝ ﲢﺖ ﺃﺻ ٍﻞ ﻣﻌﻤﻮ ٍﻝ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻟﺬﺍ ﻳﻌﻤﻞ ﺑﻪ‪،‬‬
‫ﺇ ﱠﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﻨﺪﺭ ‪‬‬ ‫•‬
‫ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﻛﻤﺎ ﻫﻮ‪،‬ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻌﻤ ﹸﻞ ﺑﺎﻷﺻﻞ ﺍﳌﻌﻤﻮﻝ ﺑﻪ‪ ،‬ﲞﻼﻑ‬
‫ﺍﳌﻮﺿﻮﻉ‪،‬ﻓﺈﻧﻪ ﻣﻜﺬﻭﺏ‪ ،‬ﻭﻻ ﳛ ﱡﻞ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ ‪.‬‬
‫ﺇ ﱠﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺑﲔ ﺍﻟﺮﺍﺟﺢ ﻭﺍﳌﺮﺟﻮﺡ‪ ،‬ﻓﺈﻥ ﺛﺒﺖ ﺻﺪﻗﻪ ﻓﻬﻮ ﺍﳋـﲑ ﻭﺇﻻ‬ ‫•‬
‫ﻓﻼ ﻳﻀ ‪‬ﺮ ‪.‬‬
‫ﺤ ‪‬ﻪ ِﺑﹶﺄ ِﺩﻟﱠـ ِﺔ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻫﻮ ﻳﺘﻜﻠﻢ ﻋﻦ ﺃﻗﺴﺎﻡ ﺍﳊﺪﻳﺚ ‪ ":٣٨٧‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻢ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ﹸﻗ‪‬ﺒ ‪‬‬
‫ﺲ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ‪‬ﺣﻘ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺑ‪‬ﺎ ِﻃﻠﹰﺎ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃﻧ‪‬ـ ‪‬ﻪ‬
‫ﻀ ‪‬ﺮ ‪‬ﻭ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ﻛﹶﺎﻥﹶ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﻚ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻉ ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺻ‪‬ـﺤِﻴ ‪‬ﺢ‬ ‫ﺏ ﻟﹶﺎ ‪‬ﻳﻔِﻴﺪ‪ ‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺛ‪‬ﺒ ‪‬‬ ‫ﺕ ﺇﹶﻟ‪‬ﻴ ِﻪ؛ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺠ ِﺰ ﺍﻟِﺎﹾﻟِﺘﻔﹶﺎ ‪‬‬
‫ﻉ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺑ‪‬ﺎ ِﻃ ﹲﻞ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬‬
‫ﻀ ‪‬ﺮ ِﺓ ﻓِﻲ ﹶﻛ ِﺬِﺑ ِﻪ"‬
‫ﺻ ‪‬ﺪِﻗ ِﻪ ‪‬ﻭِﻟ ‪‬ﻌ ‪‬ﺪ ِﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻱ ِﻟِﺈ ‪‬ﻣﻜﹶﺎ ِﻥ ِ‬
‫ﺖ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ‪‬ﻡ‪ ،‬ﻭِﺇﺫﹶﺍ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﻤ ﹶﻞ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ِﻦ ‪‬ﺭ ِﻭ ‪‬‬
‫ﹸﺃﹾﺛِﺒ‪‬ﺘ ‪‬‬
‫ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﻴﺤﺮ ‪‬ﻡ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ ‪.‬‬
‫ﺇ ﱠﻥ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻫﻮ ﻣﻮﺍﻓﻖ ﻹﲨﺎﻉ ﻋﻠﻤﺎﺀ ﺍﻷﻣـﺔ ﻣﻨـﺬ‬ ‫•‬
‫ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ – ﺍﻟﺬﻳﻦ ﻳﺮﺳﻠﻮﻥ ﻭﻻ ﻳﺴﻨﺪﻭﻥ –ﺣﱴ ‪‬ﺎﻳـﺔ ﻋـﺼﺮ‬
‫ﺍﻟﺘﺪﻭﻳﻦ‪ ،‬ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺣﻴﺚ ﱂ ﻳﻌﻤﻞ ﺑﻪ ﺃﺣﺪ‪،‬ﻷﻧﻪ ﳛﺮ ‪‬ﻡ ﺍﻟﻌﻤﻞ ﺑﻪ ﺑﺎﻹﲨﺎﻉ‪ ،‬ﻭﻛﺬﺍ‬
‫ﺭﻭﺍﻳﺘﻪ ﺇﻻ ﻟﺒﻴﺎﻥ ﻭﺿﻌﻪ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ ‪.‬‬
‫ﻒ ﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻈ ‪‬ﻦ ﺇﺿﺎﻓﺘﻪ‬
‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﳓﻦ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﻟﻌﻤﻞ ﺑﻐﻠﺒﺔ ﺍﻟﻈ ‪‬ﻦ‪ ،‬ﻭﺍﳊﺪﻳ ﹸ‬ ‫•‬
‫ﺇﱃ ﺍﻟﻨﱯ  ‪ ،‬ﺣﱴ ﻳﻘﻮﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻧﻔﻴﻪ‪ ،‬ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ ﺣﻴﺚ ﳚﺰﻡ ﺑﻜﺬﺑﻪ ﻟﻠﻘﺮﺍﺋﻦ‬
‫ﺍﻟﱵ ﺗﺪ ﱡﻝ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﺑﻴﻨﺖ ﻛﺘﺐ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺇ ﱠﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﺗﻌﺪﺩﺕ ﻃﺮﻗﻪ‪ ،‬ﺃﻭ ﻭﺟﺪ ﻟﻪ ﺍﳌﺘﺎﺑﻊ ﺃﻭ ﺍﻟـﺸﺎﻫﺪ ﻓﺈﻧـﻪ‬ ‫•‬
‫ﻳﺮﺗﻘﻲ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳊﺴﻦ‪ ،‬ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﻤﻬﻤﺎ ﺗﻌﺪﺩﺕ ﻃﺮﻗﻪ ﻓﻬﻮ ﻣﻜﺬﻭﺏ ﻻ ﳛ ﱡﻞ‬
‫ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ‪.‬‬
‫ﺇ ﱠﻥ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻳﺘﺴﺎﻫﻠﻮﻥ ﰲ ﺑﻴﺎﻥ ﺿﻌﻒ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﻤﺎ ﻣـ ‪‬ﺮ ﻟﻜﻨـﻬﻢ ﻻ‬ ‫•‬
‫ﻼ ﻋﻦ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ‪.‬‬
‫ﳚﻮ‪‬ﺯﻭﻥ ﻭﺭﺍﻳﺔ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺇﻻ ﻟﺒﻴﺎﻥ ﺣﺎﻟﻪ‪ ،‬ﻓﻀ ﹰ‬

‫‪ - ٣٨٧‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ)ﺝ ‪ / ١٨‬ﺹ ‪( ٦٦‬‬

‫‪١٦٨‬‬
‫ﺇ ﱠﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻳﻮﺟﺪ ﻣﺎ ﻳﺸﻬﺪ ﻟﻪ – ﻭﻫﻮ ﺍﻷﺻﻞ ﺍﳌﻌﻤﻮﻝ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫•‬
‫– ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﻘﺪ ﺩﻟﺖ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺃﻧﻪ ﻣﻜﺬﻭﺏ ﻣﺼﻨﻮﻉ‪ ،‬ﻭﻻ ﻳﻮﺟـﺪ ﻣـﺎ‬
‫ﻳﺸﻬﺪ ﻟﻪ ‪.‬‬
‫ﺇ ﱠﻥ ﺍﻟﻌﻠﻤﺎﺀ ﱂ ﳜﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟـﻀﻌﻴﻒ ﰲ ﺍﻟﻔـﻀﺎﺋﻞ ﻭﺍﻟﺮﻗـﺎﺋﻖ‬ ‫•‬
‫ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﻈﺮ – ﰲ ﺍﻟﻌﻤﻞ ﺑﻪ ﰲ ﺍﻷﺣﻜﺎﻡ ‪-‬‬
‫‪،‬ﻭﻗﺪ ﺳﺒﻖ ﺫﻟﻚ ﻭﺃﻥ ﻋﺎﻣﺘﻬﻢ ﻋﻤﻞ ﺑﻪ ﺇﺫﺍ ﺧﻼ ﺍﻟﺒﺎﺏ ﻣﻦ ﺣـﺪﻳﺚ ﻣﻘﺒـﻮﻝ‪ ،‬ﻭﻟﻜـﻦ‬
‫ﺍﳌﻮﺿﻮﻉ ﱂ ﳜﺘﻠﻔﻮﺍ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺭﻭﺍﻳﺘﻪ – ﺇﻻ ﻟﺒﻴﺎﻥ ﺣﺎﻟﻪ – ﻓﻀﻼ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻤـﻞ‬
‫ﺑﻪ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ‪٠‬‬
‫ﺇ ﱠﻥ ﻋﺪﻡ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻫﻮ ﳐﺎﻟﻔ ﹲﺔ ﻟﻜ ﱢﻞ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻃﻌـ ‪‬ﻦ‬ ‫•‬
‫ﻚ ﺃ‪‬ﻢ ﺃﺯﻛﻰ ﻭﺃﺗﻘﻰ ﻭﺃﻭﺭﻉ‪ ،‬ﻭﺃﺧﻮﻑ ﻭﺃﺣﺮﺹ‬ ‫ﻓﻴﻬﻢ‪ ،‬ﻷ‪‬ﻢ ﺃﺩﺧﻠﻮﻩ ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻻ ﺷ ‪‬‬
‫ﻋﻠﻰ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﳑﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻠﻮ ﱂ ﳚﺰ ﳌﺎ ﻓﻌﻠﻮﻩ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻒ ﻟﻜﻞ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺍﻟﺬﻳﻦ ﺃﺧـﺬﻭﺍ‬
‫ﺇ ﱠﻥ ﻋﺪﻡ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻫﻮ ﳐﺎﻟ ‪‬‬ ‫•‬
‫ﺑﺎﻟﻌﻤﻞ ﺑﻪ ﻭﻃﻌﻦ ﻓﻴﻬﻢ‪ ،‬ﺳﻮﺍﺀ ﻗﺼﺮﻭﻩ ﻋﻠﻰ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﳓﻮ ﺫﻟـﻚ‪،‬‬
‫ﻭﻫﺬﺍ ﺑﺈﲨﺎﻋﻬﻢ‪ ،‬ﺃﻭ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﺑﻪ ﰲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻋﻨﺪ ﻓﻘـﺪ ﺍﳊـﺪﻳﺚ ﺍﻟـﺼﺤﻴﺢ ﺃﻭ‬
‫ﺍﳊﺴﻦ‪،‬ﻭﻫﻢ ﻋﺎﻣﺘﻬﻢ ﻛﻤﺎ ﻣ ‪‬ﺮ ‪.‬‬
‫ﺇ ﱠﻥ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻫﻮ ﺃﻭﱃ ﻣﻦ ﺭﺃﻱ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺫﻟﻚ ﻟﻮﺟﻮﺩ ﻗﺮﻳﻨـﺔ‬ ‫•‬
‫ﺗﺪ ﱡﻝ ﻋﻠﻰ ﻧﺴﺒﺘﻪ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻳﻌﺔ  ‪ ،‬ﲞﻼﻑ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ ‪.‬‬

‫ﺇ ﱠﻥ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ – ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺷﺪﻳﺪ ﺍﻟﻀﻌﻒ‪،‬ﻭﺑﺸﺮﻭﻃﻪ ﺍﻟﱵ ﻣ ‪‬ﺮ‬ ‫•‬
‫ﻉ ﻓﻠﻢ‬
‫ﺫﻛﺮﻫﺎ‪ -‬ﻫﻮ ﺍﺗﺒﺎﻉ ﻟﻌﺎﻣﺔ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ؛ ﻣﻦ ﳏﺪ‪‬ﺛﲔ ﻭﻓﻘﻬﺎﺀ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﳌﻮﺿﻮ ‪‬‬
‫ﻳﻘﻞ ﺑﺎﻟﻌﻤﻞ ﺑﻪ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺇ ﱠﻥ ﻗﺮ ﹶﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺑﺎﳌﻮﺿﻮﻉ ﳐﺎﻟﻔ ﹲﺔ ﻟﻸﻣﺔ‪ -‬ﺍﳌﺘﻤﺜﻠﺔ ﺑﻌﻠﻤﺎﺋﻬﺎ‪ -‬ﺍﻟـﺬﻳﻦ‬ ‫•‬
‫ﺭﻭﻭﻩ ﻭﻋﻤﻠﻮﺍ ﺑﻪ‪ ،‬ﻭﻗﺪ ‪‬ﺎﻧﺎ ﺍﻟﺸﺎﺭﻉ ﻋﻦ ﺍﺗﺒﺎﻉ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫‪١٦٩‬‬
‫ﻟﺬﺍ ﻓﺈ ﱠﻥ ﺗﻘﺴﻴﻢ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺇﱃ ﺻﺤﻴﺢ ﻭﺿﻌﻴﻒ ﺧﻄﻮﺭﺓ ﻭﺃﳝﺎ ﺧﻄـﻮﺭﺓ‪،‬‬ ‫•‬
‫ﻭﻣﻐﺎﻳﺮﺓ ﳌﺎ ﺃﺭﺍﺩﻩ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﻟﻜﺘﺐ‪ ،‬ﻣﻊ ﺇﻣﻜﺎ‪‬ﻢ ﻓﺼﻠﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺑﺈﻣﻜﺎ‪‬ﻢ ﺫﻟـﻚ‪،‬‬
‫ﻟﻜﻦ ﺟﻌﻠﻪ ﻣﻊ ﺍﳌﻮﺿﻮﻉ ﺃﺷ ‪‬ﺪ ﺧﻄﻮﺭ ﹰﺓ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﳏﺮﺯ ﺭﲪﻪ ﺍﷲ ‪":٣٨٨‬ﲰﻌﺖ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﻳﻨﺒﻐﻲ ﻷﺣـ ٍﺪ‬ ‫•‬
‫ﻼ‪ ،‬ﻓﺈ ﱠﻥ ﲨﺎﻋـﺔ ﻛـﺎﻧﻮﺍ‬‫ﺃﻥ ﻳﻜ ﱢﺬﺏ ﺑﺎﳊﺪﻳﺚ ﺇﺫﺍ ﺟﺎﺀﻩ ﻋﻦ ﺍﻟﻨﱯ  ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺳ ﹰ‬
‫ﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ  " ﻣﻦ ﺍﺣﺘﺠﻢ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺃﻭ ﺍﻷﺭﺑﻌﺎﺀ‬ ‫ﻳﺪﻓﻌﻮﻥ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮ ‪‬‬
‫ﺹ‪ -‬ﻓﻼ ﻳﻠﻮﻣ ‪‬ﻦ ﺇﻻ ﻧﻔﺴ ‪‬ﻪ"‪ ٣٨٩‬ﻓﻜﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ ﻓﺒ‪‬ﻠـﻮﺍ‪ ،‬ﻣﻨـﻬﻢ‬
‫ﺿ ‪‬ﺢ – ﻳﻌﲏ ﺍﻟﱪ ‪‬‬
‫ﻓﺄﺻﺎﺑﻪ ﻭ ‪‬‬
‫ﱵ‪،‬ﻓﺄﺻﺎﺑﻪ ﺍﻟﻮﺿ ‪‬ﺢ‪ ،‬ﻭﻣﻨﻬﻢ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ –ﻳﻌﲏ‪ :‬ﺍﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺘﻨ‪‬ﻨﻮﺭﻱ‪ -‬ﻓﺄﺻﺎﺑﻪ‬ ‫ﻋﺜﻤﺎﻥ ﺍﻟﺒ ‪‬‬
‫‪٣٩٠‬‬
‫ﺍﻟﻮﺿﺢ‪،‬ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻓﺄﺻﺎﺑﻪ ﺍﻟﻮﺿﺢ‪،‬ﻭﻣﻨﻬﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻓﺄﺻﺎﺑﻪ ﺍﻟﻮﺿﺢ ﺍﻫـ‬
‫‪-------------‬‬
‫ﻒ ﺍﻟـﺬﻱ ﻻ ﻳﻨﺠـ ‪‬ﱪ‬
‫ﻓﻠﻮ ﺍﻗﺘﺼ ‪‬ﺮ ) ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺭﲪﻪ ﺍﷲ ( ﻋﻠﻰ ﺍﻟـﺸﺪﻳ ِﺪ ﺍﻟـﻀ‪‬ﻌ ِ‬
‫ﺚ‬
‫ﻭﺍﳌﻮﺿﻮﻉ‪ ،‬ﻟﻜﺎ ﹶﻥ ﻫﻮ ﺍﻷﻟﻴ ‪‬ﻖ ﺑﺄﻣﺜﺎﻟ ِﻪ‪ ،‬ﻭﳓ ‪‬ﻦ ﻻ ﻧﻨﻜﺮ ﺟﻬﻮ ‪‬ﺩ ‪‬ﻩ ﻭﺧﺪﻣﺘ ‪‬ﻪ ﺍﻟﻔـﺬ ﹶﺓ ﳊـﺪﻳ ِ‬
‫ﺚ‬
‫ﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ﻣﻌﻬﻤﺎ ﺧﻄﹲﺄ ﻛﺒ ‪‬ﲑ‪ ،‬ﺇ ﹾﺫ ﺃ ﱠﻥ ﺍﳊـﺪﻳ ﹶ‬
‫ﷲ  ‪ ،‬ﻟﻜ ‪‬ﻦ ﺇﻳﺮﺍ ‪‬ﺩ ﺍﻟﻀﻌﻴ ِ‬ ‫ﺭﺳﻮ ِﻝ ﺍ ِ‬
‫ﻒ ﻗ ِﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑ ِﻪ ﰲ ﻓﻀﺎﺋ ِﻞ ﺍﻷﻋﻤﺎ ِﻝ ‪ -‬ﺿﻤﻦ ﺍﻟـﺸﺮﻭﻁ ﺍﻟـﺴﺎﺑﻘﺔ‪-‬‬ ‫ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻉ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﺃﺣ ‪‬ﺪ ‪.‬‬ ‫ﻓﺈﻟﻐﺎﺅ‪‬ﻩ ﻣﻄﻠﻘﹰﺎ ﻣﻌﻨﺎ ‪‬ﻩ ﺍﳊﻜ ‪‬ﻢ ﻋﻠﻴ ِﻪ ﻭﻛﺄ‪‬ﻧ ‪‬ﻪ ﻣﻮﺿﻮ ‪‬‬
‫ﺑ ﹾﻞ ﺫﻛ ‪‬ﺮ ﺍﻟﺸﻴ ‪‬ﺦ ﰲ ﺳﻠﺴﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺿﻌﻴﻒ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﻏﲑﻫﺎ ﻛﺜﲑﹰﺍ ﻣﻦ‬
‫ﻼ !!!‬‫ﻒ ﺃﺻ ﹰ‬
‫ﺤ ‪‬ﻖ ﺍﻟﺘﻀﻌﻴ ‪‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻻ ﺗﺴﺘ ِ‬
‫ﻒﰲ‬‫ﻭﻛﺬﻟﻚ ﻗﺎ ‪‬ﻡ ﻣﻦ ﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻹﻧﻜﺎﺭ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﻣ ‪‬ﻦ ﻳﻌﻤ ﹸﻞ ﲝﺪﻳﺚ ﺿـﻌﻴ ٍ‬
‫ﻓﻀﻴﻠ ٍﺔ ﺧﻠﻘﻴ ٍﺔ‪ ،‬ﻭﺍﻋﺘﱪﻭﻩ ﻣﺒﺘﺪﻋﹰﺎ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺮﺳﻮﻝ  ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﹲﺄ ﺟﺴﻴ ‪‬ﻢ‪ ،‬ﻓﻼ‬
‫ﳚﻮﺯ ﺍﻟﺘﺴﺮ‪‬ﻉ ﰲ ﺍﻹﻧﻜﺎﺭ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﹶﻒ ﻓﻴﻬﺎ‪،‬ﻭﻫﺬﺍ ﻣﻨﻬﺎ ﻓﻼ ﺇﻧﻜﺎ ‪‬ﺭ ﻓﻴﻬﺎ ﻛﻤﺎ ﻫـﻮ‬

‫‪ - ٣٨٨‬ﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ ‪١٩٠/٢‬‬

‫‪ - ٣٨٩‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ)‪ ( ٧٨٠٧‬ﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻣﺮﺳﻞ‬
‫‪ - ٣٩٠‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺧﻄﻮﺭﺓ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻀﻌﻴﻒ ﺑﺎﳌﻮﺿﻮﻉ ﺹ ‪١٠٩-١٠٥‬‬

‫‪١٧٠‬‬
‫ﻍ ﻓﻴﻬﺎ ﺍﻟﻨﺼ ‪‬ﺢ ﻭﺍﻹﺭﺷـﺎ ‪‬ﺩ‬
‫ﻣﻌﻠﻮ ‪‬ﻡ‪ ،‬ﻟﻜ ‪‬ﻦ ﻟﺴﻨﺎ ﻣﻠﺰﻣﲔ ﺑﻘﻮ ٍﻝ ﻣﻌ‪‬ﻴ ٍﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻳﺴﻮ ﹸ‬
‫ﻣﻦ ﻗِﺒﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﺨﺘﺼﲔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻴﺲ ﺇﻻ‪.‬‬
‫ﱀ ﰲ ﻋﻠـﻢ‬ ‫ﻉ ﻫﺬﺍ ﺍﳋﻄﺄ ﺑﺮﺃﻳﻲ‪ :‬ﻫﻮ ﺍﺑﺘﻌﺎ ‪‬ﺩ ﻫﺆﻻﺀ ﻋﻦ ﻣﻨﻬ ِﺞ ﺍﻟﺴ‪‬ﻠ ِ‬
‫ﻒ ﺍﻟﺼﺎ ِ‬ ‫ﺐ ﻭﻗﻮ ِ‬
‫ﻭﺳﺒ ‪‬‬
‫ﺡ ﻭﺍﻟﺘﻌﺪﻳ ِﻞ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘ ِﻪ‪،‬ﻟﺬﻟﻚ ﺃﺭﺟﻮﺍ ﻣﻦ ﻫﺆﻻﺀ ﺃﻥ ﻳﻌﻴـﺪﻭﺍ‬
‫ﻣﺼﻄﻠ ِﺢ ﺍﳊﺪﻳﺚ ﻭﺍﳉﺮ ِ‬
‫ﻒ ﺣـﻮﻝ ﺣﻜـ ِﻢ‬
‫ﻒ ﻭﺍﳋﹶﻠ ِ‬
‫ﺍﻟﻨﻈﺮ ﻓﻴﻤﺎ ﻗﺎﻟﻮﻩ‪ ،‬ﻭﺃ ﹾﻥ ﻳﻌﻮﺩﻭﺍ ﳌﺎ ﻗﺎﻟﻪ ﲨﻬﻮ ‪‬ﺭ ﺍﻷﻣ ِﺔ ﻣﻦ ﺍﻟﺴ‪‬ﻠ ِ‬
‫ﻒ‪.‬‬‫ﺚ ﺍﻟﻀﻌﻴ ِ‬‫ﺍﳊﺪﻳ ِ‬
‫ــــــــــــــــ‬

‫‪١٧١‬‬
 ‫ﺱ ﺍﻟﻴﻮﻡ ﻃﺮﻓﺎﻥ ﻭﻭﺳﻂ ﺣﻮﻝ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‬
‫‪ -٦‬ﺍﻟﻨﺎ ‪‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺧﻠﻒ ﺳﻼﻣﺔ ﲢﺖ ﻋﻨﻮﺍﻥ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪:٣٩١‬‬

‫" ﺃ ‪‬ﻣﺎ ﺍﻟﺘﺮﻏﻴﺐ ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﲢﺒﻴﺐ ﺍﻟﻨﻔﻮﺱ ﰲ ﻓﻌﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺩﻓﻌِﻬﺎ ﺇﱃ ﺫﻟـﻚ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺬﻛﺮ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺒﻴﻨﺔ ﻟﺜﻮﺍﺏ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻔﻀﻞ ﺍﳌﺮﺟﻮ ﻣﻦ ﻓِﻌﻠﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺘﺮﻫﻴﺐ ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺨﻮﻳﻒ ﻣِﻦ ﻓﻌﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺴﻴﺌﺔ ﻭﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﺫﻟـﻚ ﺑـﺬﻛﺮ‬
‫ﻋﻘﻮﺑﺎ‪‬ﺎ ﻭﺃﺿﺮﺍﺭﻫﺎ ‪.‬‬
‫ﻭﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺛﺒﺖ ﺑﺎﻵﻳﺎﺕ ﺃﻭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﺎﺑﺘـﺔ ﺃ‪‬ـﺎ‬
‫ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ‪ ،‬ﻭﺗﺸﻤﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠـﻮﻡ ﺍﳌﻘـﺮ‪‬ﺭ ﺃﻥ ﺍﻟﻮﺟـﻮﺏ‬
‫ﻭﺍﻻﺳﺘﺤﺒﺎﺏ ﺣﻜﻤﺎﻥ ﺷﺮﻋﻴﺎﻥ ﻻ ﻳﺜﺒﺘﺎﻥ ﻟﻌﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﲝﺪﻳﺚ ﺿﻌﻴﻒ ‪.‬‬
‫ﺴ‪‬ﻨﺔ‬
‫ﻭﻣﺜﻞ ﺫﻟﻚ ﻳﻘﺎﻝ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻓﺎﳌﺮﺍﺩ ‪‬ﺎ‪ :‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺛﺒﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟـ ‪‬‬
‫ﺍﻟﺜﺎﺑﺘﺔ ﺃ‪‬ﺎ ﺃﻋﻤﺎﻝ ﳏﺮﻣﺔ‪ ،‬ﻓﻼ ﺗﺜﺒﺖ ﺍﳊﺮﻣﺔ ﲝﺪﻳﺚ ﻏﲑ ﺛﺎﺑﺖ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻜﺮﻭﻫﺎﺕ ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺗﺮﻏﻴﺐ ﰲ ﺍﺟﺘﻨﺎ‪‬ﺎ‪ ،‬ﻓﺈ ﱠﻥ‬
‫ﰲ ﺍﺟﺘﻨﺎ‪‬ﺎ ﺛﻮﺍﺑﹰﺎ ﳌﻦ ﳚﺘﻨﺒﻬﺎ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﺗﺮﻙ ﺍﳌﻜﺮﻭﻫﺎﺕ ﻟﻮﺟﻪ ﺍﷲ ﻫـﻮ ﰲ ﺍﳊﻘﻴﻘـﺔ‬
‫ﺩﺍﺧﻞ ﰲ ﲨﻠﺔ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﻣﺜﻠﻪ ﺗﺮﻙ ﺍﳌﺒﺎﺣـﺎﺕ ﺑﻘـﺼﺪ ﺍﻟﺘﻔـﺮﻍ‬
‫ﻟﻠﻄﺎﻋﺎﺕ ﻭﺍﻟﺘﻘﻮ‪‬ﻱ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻓِﻌﻠﻬﺎ ‪ -‬ﺃﻱ ﺍﳌﺒﺎﺣﺎﺕ ‪ -‬ﺑﻘـﺼﺪ ﺍﻟﺘﻘـﻮﻱ ﻋﻠـﻰ‬
‫ﺕ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ‬
‫ﺍﻟﻄﺎﻋﺎﺕ‪ :‬ﻛﻞ ﺫﻟﻚ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﺍﳌﺮﺀ ﻷﻧﻪ ﻋﻤ ﹲﻞ ﺻﺎﱀ‪ ،‬ﻭ» ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺍ َﻷ ‪‬ﻋﻤ‪‬ﺎ ﹸﻝ ﺑِﺎﻟ‪‬ﻨﻴ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ‬
‫ﺤﻬ‪‬ﺎ ﹶﻓ ِﻬ ‪‬‬
‫ﺠ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﺩ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻳﺼِﻴ‪‬ﺒﻬ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﺇﻟﹶﻰ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬‬
‫ﺖ ِﻫ ‪‬‬
‫ﺉ ﻣ‪‬ﺎ ‪‬ﻧﻮ‪‬ﻯ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ِﻟ ﹸﻜ ﱢﻞ ﺍ ‪‬ﻣ ِﺮ ٍ‬
‫ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ﻫ‪‬ﺎ ‪‬ﺟ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ِﻪ «‪.٣٩٢‬‬
‫ﻫﺬﺍ ﻭﺇ ﱠﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﺗﺴ ‪‬ﻤﻰ ﺍﺧﺘﺼﺎﺭﹰﺍ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﻀﺎﺋﻞ ‪.‬‬

‫‪ - ٣٩١‬ﻣﻌﺠﻢ ﻟﺴﺎﻥ ﺍﶈﺪﺛﲔ )ﺝ ‪ / ٢‬ﺹ ‪ ( ١٠٦‬ﻓﻤﺎ ﺑﻌﺪ‬

‫‪ - ٣٩٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٦٩٥٣ ، ٦٦٨٩ ، ٥٠٧٠ ، ٣٨٩٨ ، ٢٥٢٩ ، ١‬‬

‫‪١٧٢‬‬
‫ﺏ ﺃﻭﻗﻌﺖ ﻛﺜﲑﹰﺍ ﻣﻦ ﺃﻫـﺎﱄ ﺍﻟﻌـﺼﻮﺭ‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﲨﻠﺔ ﺃﺳﺒﺎ ٍ‬
‫ﺍﳌﺘﺄﺧﺮﺓ ﰲ ﻟﺒﺲ ﺷﺪﻳ ٍﺪ ﻭﻏﻠﻂ ﺑﻌﻴﺪ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ؛ ﻓﻘﺪ ﺧﻠﻂ ﺃﻛﺜ ‪‬ﺮ ﺍﻟﻌﺎﻣﺔ ﻭﻛﺜﲑ ﻣـﻦ‬
‫ﺃﺷﺒﺎﻫﻬﻢ ﳑﻦ ﻳﻌﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﰲ ﲨﻠﺔ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟـﺸﺮﻋﻲ ﺑـﲔ ﻓـﻀﺎﺋﻞ ﺍﻷﻋﻤـﺎﻝ‬
‫ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻓﻔﻬﻤﻮﺍ ﻣﺎ ﻗﺎﻟﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿـﻌﻒ‬
‫ﻏﲑ ﺷﺪﻳﺪ ﻭﻫﻮ ﻏﲑ ﻣﻨﻜﺮ ﻳﻌﻤﻞ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺭﺩﹰﺍ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺃﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ‬
‫ﻼ‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ ﺍﳌﺘﻘﺪﻡ ﻣﻌﻨﺎﳘﺎ‪ ،‬ﻭﺇﳕﺎ ﻣﺮﺍﺩﻫﻢ ﺑﺬﻟﻚ ﻣﺎ ﺃﺳﻠﻔﺘ‪‬ﻪ‪ ،‬ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﻇﻨﻮﺍ ‪ -‬ﺟﻬـ ﹰ‬
‫‪ -‬ﺃﻥ ﻣﻌﲎ"ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ" ﻫﻮ"ﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﺎﺿﻠﺔ"‪ ،‬ﻓﺼﺎﺭﺕ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﳋﺺ ﻓﻴﻬـﺎ‬
‫ﺼﻬﺎ )ﻳﻌﻤ ﹸﻞ ﺑﺎﳊـﺪﻳﺚ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﺬﻫﺐ ﺍﻷﺋﻤﺔ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﻭﺍﻟﱵ ﻧ ‪‬‬
‫ﺍﻟﻀﻌﻴﻒ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ( ‪ ،‬ﺃﻗﻮﻝ‪ :‬ﺻﺎﺭ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻋﻨﺪ ﻫـﺆﻻﺀ ﺍﳉﻬﻠـﺔ‬
‫ﻭﺍﳌﺘﺴﺎﻫﻠﲔ‪) :‬ﻳﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﰲ ﺑﻴﺎﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﺎﺿﻠﺔ ( ‪ ،‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪:‬‬
‫)ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻳﺜﺒﺖ ﺑﻪ ﺣﻜﻢ ﺍﻟﻮﺟﻮﺏ ﻭﺣﻜـﻢ ﺍﻻﺳـﺘﺤﺒﺎﺏ‪ ،‬ﻟﻸﻋﻤـﺎﻝ‪ ،‬ﻷﻥ‬
‫ﻂ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﻷﻋﻤﺎﻝ ﺍﳌﺴﺘﺤﺒﺔ‪ :‬ﺃﻋﻤﺎﻝ ﻓﺎﺿﻠﺔ ( ‪ ،‬ﻭﻫﺬﺍ ﺧﻠﻂ ﻟﻴﺲ ﺑﻌﺪﻩ ﺧﻠـ ﹲ‬
‫ﺃﺷﺪ ﻣﻨﻪ ﻭﻻ ﺃﻋﺠﺐ؛ ﻭﻫﻜﺬﺍ ‪‬ﻧﺠ‪‬ﻤﺖ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻧ‪‬ﺼﺮﺕ ﻛﺜﲑ ﻣﻦ ﺍﻟﻀﻼﻻﺕ‪،‬‬
‫ﺴﻨﻦ‪ ،‬ﻭﻛﻴﺪﺕ ﻛﺜﲑ ﻣﻦ ﺍﳊﻘﻮﻕ‪ ،‬ﻭﺍﷲ ﻭﺣﺪﻩ ﺍﳌﺴﺘﻌﺎﻥ ‪".‬‬ ‫ﻭﺃﹸﻣﻴﺘﺖ ﻛﺜﲑ ﻣﻦ ﺍﻟ ‪‬‬
‫ﻼ‪:‬‬
‫ﰒ ﺗﺎﺑﻊ ﻗﺎﺋ ﹰ‬
‫"ﻫﺬﺍ ﺟﺎﻧﺐ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳـﺴﻤﻮ‪‬ﺎ ﺃﻳـﻀﹰﺎ‬
‫ﺐ ﺁﺧ ‪‬ﺮ ﻣﻀﺎ ‪‬ﺩ ﳍﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻭﻫﻮ ﺃ ﱠﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠـﻢ‪ ،‬ﻭﻗـﺪ‬
‫ﺍﻟﺮﻗﺎﻕ‪ ،‬ﻭﺑﻘﻲ ﺟﺎﻧ ‪‬‬
‫ﻼ‪ ،‬ﻭﻣﻨﻌـﻮﺍ ﺍﻟﺘﺮﻏﻴـﺐ‬
‫ﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﻣﻨﻌﻮﺍ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺃﺻ ﹰ‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﳐﺎﻟﻒ ﻟﻄﺮﻳﻘﺔ ﺃﺋﻤﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﱵ ﻧﻘﻠﻬﺎ ﻋﻨﻬﻢ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﰲ )ﺍﻟﻜﻔﺎﻳﺔ ( ﻭ)ﺍﳉﺎﻣﻊ ( ‪ ،‬ﻭﻧﻘﻠﻬﺎ ﻏﲑﻩ ﺃﻳﻀﹰﺎ ‪".‬‬
‫ﺏ ﺃﲰﺎﻩ )ﺑﺎﺏ ﺍﻟﺘـﺸﺪﺩ ﰲ ﺃﺣﺎﺩﻳـﺚ ﺍﻷﺣﻜـﺎﻡ‬
‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﰲ )ﺍﻟﻜﻔﺎﻳﺔ ( ﲢﺖ ﺑﺎ ٍ‬
‫ﻭﺍﻟﺘﺠﻮﺯ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ( ‪:٣٩٣‬‬

‫‪( ٤٠٠-٣٩٨/٢)- ٣٩٣‬‬

‫‪١٧٣‬‬
‫ﺠ ‪‬ﻮ ِﺯ ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ‬
‫ﺚ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺸ ‪‬ﺪ ِﺩ ﻓِﻲ ﹶﺃﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﺏ ﺍﻟ‪‬ﺘ ‪‬‬
‫)" ﺑ‪‬ﺎ ‪‬‬
‫ﺤ ِﺮ ِﱘ ِﺇﻟﱠﺎ ‪‬ﻋﻤ‪‬ـ ‪‬ﻦ‬
‫ﺤﻠِﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺚ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﱢﻠ ﹶﻘ ِﺔ ﺑِﺎﻟ‪‬ﺘ ‪‬‬
‫ﻒ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ‪‬ﺣ ‪‬ﻤ ﹸﻞ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﺴﹶﻠ ِ‬
‫ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻚ‬
‫ﺤ ‪‬ﻮ ﹶﺫِﻟ ‪‬‬
‫ﻆ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺐ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ِﻋ ِ‬
‫ﺚ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬ﺑﺮِﻳﺌﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻬ ‪‬ﻤ ِﺔ ‪ ،‬ﺑﻌِﻴﺪ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﻟ ﱢﻈ‪‬ﻨ ِﺔ ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬
‫ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﻛ‪‬ﺘ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎِﻳ ِﺦ" ( ؛ ﰒ ﺃﺳﻨﺪ ﻋﺪﺓ ﺁﺛﺎﺭ ‪"...‬‬
‫ﰒ ﻗﺎﻝ ﺧﻠﻒ ‪:‬‬
‫"ﺇﻥ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻟﻠﺘﺮﻏﻴﺐ ﺑﻪ ﰲ ﻋﻤﻞ ﺻﺎﱀ‪ ،‬ﺃﻭ ﻟﻠﺘﺮﻫﻴﺐ ﺑﻪ ﻣـﻦ ﻋﻤـﻞ‬
‫ﻼ ﺑﻪ ﻭﻻ ﺗﺼﺤﻴﺤﹰﺎ ﻟﻪ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺟﻮﺍﺯ ﺫﻟﻚ‪ ،‬ﻓﻴﺠﻮﺯ ﺫِﻛﺮ‬
‫ﺳﻲﺀ‪ :‬ﻟﻴﺴﺖ ﻋﻤ ﹰ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻟﻠﻨﺎﺱ ﻟﻌﻠﻬﻢ ﻳﻨﺘﻔﻌﻮﻥ ﲟﻌﻨﺎﻩ‪ ،‬ﻭﻟﻜﻦ ﻟﺬﻟﻚ ﺷﺮﻭﻁ‪:‬‬
‫ﺍﻷﻭﻝ ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳ‪‬ﻘﺘﺼﺮ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﻫﻮ ﺟﺎﻧﺐ ﺍﻟﺘﺮﻏﻴﺐ‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ؛ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤ ﹸﻞ ﺍﳌﺮ ﱠﻏ ‪‬‬
‫ﺐ ﻓﻴﻪ ﻗﺪ ﺛﺒﺖ ﻛﻮﻧ‪‬ـﻪ ﻭﺍﺟﺒـﹰﺎ ﺃﻭ ﻣـﺴﺘﺤ‪‬ﺒﹰﺎ‬
‫ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ‪.‬‬
‫ﺐ ﺑﻪ ﻣﺘﻨ‪‬ﻪ ﻏ ‪‬ﲑ ﻣﻨﻜﺮ‪ ،٣٩٤‬ﻭﺿﻌﻔﹸﻪ ﻏ ‪‬ﲑ ﺷﺪﻳﺪ ‪.‬‬
‫ﺚ ﺍﳌﺮ ﱠﻏ ‪‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺪﻳ ﹸ‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻻ ﻳ‪‬ﻮﻫ ‪‬ﻢ ﺫِﻛ ‪‬ﺮ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺃﻭ ﺭﻭﺍﻳﺘ‪‬ﻪ ﺛﹸﺒﻮﺗ‪‬ﻪ‪ ،‬ﻭﺃﻥ ﻻ ﳚـ ‪‬ﺮ ﺫﻟـﻚ ﺃﻱ‬
‫ﺚ ﻫﻮﻯ ﺑﻌﺾ ﺍﳉﺎﻫﻠﲔ ﺃﻭ ﺍﳌﺒﺘﺪﻋﺔ ﺍﳌﺘـﻬﺎﻭﻧﲔ‪،‬‬ ‫ﻣﻔﺴﺪ ﹰﺓ ﺇﱃ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻮﺍﻓﻖ ﺍﳊﺪﻳ ﹸ‬
‫ﻓﻴﻨﺸﺮﻩ ﻭﳛﺎﺟﺞ ﺑﻪ ﻋﻠﻰ ﺭﻏﻢ ﻣﻌﺮﻓﺘﻪ ﺑﻀﻌﻔﻪ؛ ﻭﻟﺬﻟﻚ ﻓﺈﻧﻪ ﳚﺐ ﺃﻥ ﻳﱪﺃ ﺍﳌﺮﻏﱢﺐ ﺑـﺬﻟﻚ‬
‫ﺍﳊﺪﻳﺚ ﻣﻦ ﺗﺼﺤﻴﺤﻪ ﻭﻳﺒﲔ ﺿﻌﻔﻪ‪ ،‬ﻭﺃﻥ ﻳﺒﲔ ﺫﻟﻚ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻳﻔﻬﻤﻬﺎ ﺍﳊﺎﺿﺮﻭﻥ ‪.‬‬
‫ﻓﻼ ﻳﻜﺘﻔﻲ ﺑﺎﻹﺷﺎﺭﺓ ﺍﻟﻐﺎﻣﻀﺔ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻳﺼﻨﻌﻪ ﺑﻌﺾ ﺍﳋﻄﺒﺎﺀ ﻭﳓﻮﻫﻢ ﻣـﻦ ﺍﻻﺳـﺘﺮﻭﺍﺡ‬
‫ﻭﺍﻻﻛﺘﻔﺎﺀ ﰲ ﺑﻴﺎﻥ ﺿﻌﻒ ﺍﳊﺪﻳﺚ!!‬
‫ﺑﺎﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ ﺑﺄﻥ ﻳﺬﻛﺮ ﺍﳊﺪﻳﺚ ﺑﻠﻔﻈﺔ )ﺭ‪‬ﻭﻱ ( ﺯﺍﻋﻤﹰﺎ ﺃ‪‬ـﺎ ﺗﻔﻴـﺪ ﺗـﻀﻌﻴﻒ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻞ ﻳﻔﻬﻢ ﺍﻟﻌﺎﻣﺔ ﺫﻟﻚ ؟! ‪.‬‬

‫‪ - ٣٩٤‬ﻟﻮ ﺟﺮﻳﻨﺎ ﻋﻠﻰ ﺟﺎﺩﺓ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺪﻗﻴﻖ ﳌﺎ ﺍﺣﺘﺠﻨﺎ ﺇﱃ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳌﻨﻜﺮ ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﻐﲏ ﻋﻨﻪ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺷﺪﺓ‬
‫ﺍﻟﻀﻌﻒ ‪ ،‬ﻓﺎﳌﻨﻜﺮ ﺃﻗﻞ ﻣﺎ ﻳﻮﺻﻒ ﺑﻪ ﺃﻧﻪ ﺷﺪﻳﺪ ﺍﻟﻀﻌﻒ ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﻘﺎﻡ ﻣﻘﺎﻡ ﺗﻔﺼﻴﻞ ﻭﺑﻴﺎﻥ ﳌﺴﺄﻟﺔ ﺧﻄـﲑﺓ ﻓـﺼﺎﺭ‬
‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﳌﺬﻛﻮﺭ ﻏﲑ ﻣﻨﻜﻮﺭ ‪ ،‬ﻭﻋﻠﻰ ﻣِﺜﻠﻪ ﺟﺮﻯ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺄﺧﺮﻳﻦ ﳑﻦ ﺗﻜﻠﻢ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ‪.‬‬

‫‪١٧٤‬‬
‫ﻭﻻ ﻳﻜﺘﻔﻲ ﺑﺈﻃﻼﻕ ﺍﻻﺻﻄﻼﺡ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻏﲑ ﺛﺎﺑـﺖ‪ ،‬ﺃﻭ ﻳﻘـﻮﻝ‪:‬‬
‫ﰲ ﺇﺳﻨﺎﺩﻩ ﻧﻈﺮ‪ ،‬ﺃﻭ‪ :‬ﳐﺘﻠﻒ ﰲ ﺻﺤﺘﻪ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﳊﺎﺿﺮﻳﻦ ﻻ ﻳﻔﻬﻤﻮﻥ‬
‫ﻣﻘﺎﺻﺪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ‪.‬‬
‫ﺑﻞ ﺣﱴ ﻛﻠﻤﺔ"ﺿﻌﻴﻒ" ﻭﳓﻮﻫﺎ ﺃﺭﻯ ﺃﻥ ﻳﺸﺮﺣﻬﺎ ﺍﳋﻄﻴﺐ ‪ -‬ﺇﺫﺍ ﺭﺃﻯ ﺣﺎﺟ ﹰﺔ ﻟﺬﻟﻚ ‪-‬‬
‫ﻭﺃﻥ ﻳﺒﲔ ﻣﻌﻨﺎﻫﺎ ﺑﻮﺿﻮﺡ ﺗﺎ ‪‬ﻡ ﻣﻨﺎﺳﺐ ﳊﺎﻝ ﺍﳌﺨﺎﻃﹶﺒﲔ‪ ،‬ﻭﻳﻜﺮﺭ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﻨﱪ ﻣـﺮﺍﺕ‬
‫ﺐ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ‬‫ﺴ ‪‬‬
‫ﻭﻣﺮﺍﺕ‪ ،‬ﻣﻊ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﻣﻊ ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺃﻥ ﻳ‪‬ﻨ ‪‬‬
‫ﺷﻲﺀ ﻣﻦ ﺍﳌﺮﻭﻳﺎﺕ ﻏﲑ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻨﻪ ‪.‬‬
‫ﻭﻟﻌﻞ ﺍﻷﻭﱃ ﺃﻧﻪ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﱃ ﺗﺮﻏﻴﺐ ﲨﺎﻋﺔ ﰲ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻛـﺎﻥ ‪‬ﻋﻠِـﻢ ‪ -‬ﺃﻭ‬
‫ﺧﺸ ‪‬ﻲ ‪ -‬ﺗﺴﺎﻫﻠﻬﻢ ﰲ ﺗﻠﻘﻒ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﻐﺮﻳﺒﺔ ﻣﻨﻬﺎ ﻭﻧﺸﺮِﻫﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣـﻊ‬
‫ﺟﺰﻣﻬﻢ ﺑﻨﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻟﻨﱯ  ‪ ،‬ﺃﻗﻮﻝ ﻟﻌﻞ ﺍﻷﻭﱃ ﻫﻨﺎ ﺇﻥ ﺃﰉ ﺇﻻ ﺃﻥ ﻳﺬﻛﹼﺮﻫﻢ ﻭﻳﻌﻈﻬـﻢ‬
‫ﲟﱳ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﳍﻢ‪ :‬ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ :‬ﳍـﻢ‪:‬‬
‫ﻫﺬﺍ ﻟﻴﺲ ﲝﺪﻳﺚ ﺛﺎﺑﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﻭﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻨﺴﺒﻪ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‬
‫ﺏ ﻋﻨﻬﺎ ﻣﻊ ﺍﻟﺘﻘﺼﲑ ﰲ ﺟﺎﻧﺐ‬ ‫ﺴﻨ‪‬ﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﺬ ‪‬‬
‫ﻣﻦ ﺍﻻﺣﺘﺮﺍﺯﺍﺕ ﺍﳌﺸﺮﻭﻋﺔ؛ ﻭﺻﻴﺎﻧﺔ ﺍﻟ ‪‬‬
‫ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪ -‬ﻟﻮ ﹸﻗﺪ‪‬ﺭ ﻭﻗﻮﻉ ﻫﺬﺍ ‪ -‬ﺃﻭﱃ ﻣﻦ ﺗﺮﻏﻴﺐ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻜﻮﻥ ﺳـﺒﺒﹰﺎ ﰲ‬
‫ﺍﻧﺘﻬﺎﺀ ﺗﻠﻚ ﺍﻟﺼﻴﺎﻧﺔ ﻭﺍﻧﺘﻔﺎﺀ ﺫﻟﻚ ﺍﻟﺬﺏ‪،‬ﻗﻠﺖ‪ :‬ﻗﺪ ﺣﺼﻞ ﺗﺴﺎﻫﻞ ﺿﺎﺭ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬
‫ﺖ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺑﻴﺎﻥ ﻋﺪﻡ ﺍﻟﺘﻼﺯﻡ ﺑﲔ ﺍﻻﻣﺘﻨﺎﻉ ﻣـﻦ ﺭﻭﺍﻳـﺔ ﺍﳊـﺪﻳﺚ‬ ‫ﻭﺃﺭﺟ ‪‬ﻊ ﺇﱃ ﻣﺎ ﻛﻨ ‪‬‬
‫ﺍﻟﻀﻌﻴﻒ ﻭﺑﲔ ﺗﺮﻙ ﺍﻻﻧﺘﻔﺎﻉ ﲟﺎ ﻗﺪ ﻳﺮﺩ ﻓﻴﻪ ﻣﻦ ﺍﳊﻜﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳌﻮﺍﻋﻆ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺃﺯﻳـﺪ‬
‫ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺃ ﱠﻥ ﻃﺮﺩ ﺫﻟﻚ ﺍﻷﺻﻞ ﰲ ﺍﻷﺧﺒﺎﺭ ﻏﲑ ﺍﳌﺮﻓﻮﻋﺔ ﻳﻜﻮﻥ ﻣـﻦ ﺑـﺎﺏ ﺍﻷﻭﱃ؛‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺭﻭﺍﻳﺔ ﻭﻧﺸﺮ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻏﲑ ﺍﳌﺮﻓﻮﻋـﺔ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺿﻌﻴﻔﺔ ﺍﻷﺳﺎﻧﻴﺪ ‪.‬‬
‫ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﳚﻤﻊ ﻛﺘﺎﺑﹰﺎ ﺃﻭ ﻛﻼﻣﹰﺎ ﰲ ﺍﻟﺰﻫﺪ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟـﺴﻠﻒ ﻭﺃﺧﺒـﺎﺭﻫﻢ ﺭﲪﻬـﻢ‬
‫ﺍﷲ‪،‬ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﺸﺘﺮﻁ ‪ -‬ﳉﻮﺍﺯ ﻧـﺸﺮ ﺗﻠـﻚ‬
‫ﺍﳌﺮﻭﻳﺎﺕ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ -‬ﺻﺤ ﹸﺔ ﺃﺳﺎﻧﻴﺪﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺑﺎﺏ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻫﻮ ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴﺐ‬

‫‪١٧٥‬‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ ﰲ ﻣﺴﺎﺋﻞ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣـﻦ ﺃﺑـﻮﺍﺏ ﺍﻟـﺪﻳﻦ ﻭﺷـﻌﺐ‬
‫ﺍﻹﳝﺎﻥ؛ﻛﺎﻟﺼﱪ ﻭﺍﻟﺸﻜﺮ ﻭﺍﳊﻴﺎﺀ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﳓﻮﻫـﺎ؛ ﰒ ﺇﻥ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻋـﻦ ﺭﺳـﻮﻝ ﺍﷲ  ﻭﱂ‬
‫ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﻣﻨﻊ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺍﻷﺭﺟﺢ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﳌﺘـﺄﺧﺮﻳﻦ ﻫـﻮ‬
‫ﺼﻞ ﻓﻴﻬﺎ ﺍﳌﺘﺄﺧﺮﻭﻥ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‬
‫ﺟﻮﺍﺯ ﺫﻟﻚ‪ ٣٩٥‬ﻭﻟﻜﻦ ﺑﺸﺮﻭﻁ ﻣﺸﻰ ﻋﻠﻴﻬﺎ ﺍﳌﺘﻘﺪﻣﻮﻥ ﻭﻓ ‪‬‬
‫ﻚ ﺃﻥ ﺍﻷﻣﺮ ﰲ ﺑﺎﺏ ﺍﻵﺛﺎﺭ ﺍﳌﻮﻗﻮﻓﺔ ﻭﺍﳌﻘﻄﻮﻋﺔ ﺃﺳﻬﻞ ﻭﺃﻗﺮﺏ‪،‬‬‫ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺫﻟﻚ؛ ﻭﻻ ﺷ ‪‬‬
‫ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﺑﻞ ﻟﻌﻞ ﺍﻟﺒﺎﺣﺚ ﻻ ﻳﻜﺎﺩ ﻳﻘﻒ ﻋﻠﻰ ﻛﺒﲑ ‪‬ﻲ ﳍﻢ ﻋﻦ ﺭﻭﺍﻳﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ‬
‫ﺍﻷﺧﺒﺎﺭ ﻏﲑ ﺍﳌﺮﻓﻮﻋﺔ ‪.‬‬
‫ﺑﻞ ﺇﻥ ﻣﻦ ﺃﺭﺍﺩ ﻧﺸﺮ ﻣﺜﻞ ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﻭﺭﻭﺍﻳﺘﻬﺎ ﻟﻐﲑﻩ‪،‬ﻓﺈﻥ ﻟﻪ ﰲ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺳﻠﻔﹰﺎ ﻣـﻦ‬
‫ﻛﺒﺎﺭ ﺃﺋﻤﺘﻨﺎ‪،‬ﻓﺘﺄﻣﻞ ﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﻣﻦ ﺻ‪‬ﻨﻒ ﰲ ﺍﻟﺰﻫﺪ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻷﺩﺏ ﻭﳓﻮﻫﺎ ﻣـﻦ‬
‫ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ﻭﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻪ ﻛﺎﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﻭﻛﻴﻊ ﻭﺃﲪﺪ ﰒ ﺍﻟﺒﻴﻬﻘـﻲ ﰲ ﻣﺆﻟﻔـﺎ‪‬ﻢ ﰲ‬
‫ﺍﻟﺰﻫﺪ ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻭﻣﺎ ﺷﺎﻛﻠﻪ ﻣﻦ ﻛﺘﺒﻪ‪،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺭﻭﺿﺔ ﺍﻟﻌﻘـﻼﺀ‬
‫ﻭﺍﻵﺟﺮﻱ ﰲ ﻣﺆﻟﻔﺎﺗﻪ ﰲ ﺍﻷﺧﻼﻕ ﻭﺍﻵﺩﺍﺏ‪،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﲨﻊ ﺃﺑﻮﺍﺑﹰﺎ ﰲ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗـﺎﺋﻖ‬
‫ﺴ‪‬ﻨﻦ ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨﻔﻴﻬﻤﺎ‪،‬ﻭﻛﺬﻟﻚ ﻣـﻦ ﺃﻟﱠـﻒ ﺃﻭ‬
‫؛ﻛﺄﺻﺤﺎﺏ ﺍﻟ ‪‬‬
‫ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ ﻭﻣﺎ ﻗﺎﺭﺑﻪ ﺃﻭ ﺷﺎﺭﻛﻪ ﰲ ﺑﻌﺾ ﻣﺴﺎﺋﻠﻪ ﻛﻔ ‪‬ﻦ ﺍﳌﻨﺎﻗﺐ ﻭﺍﻟﺴﲑ ﻭﳓـﻮ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﳌﺘﻮﺳﻄﲔ ﻭﺍﳌﺘﺄﺧﺮﻳﻦ ﻛﺎﳋﻄﻴﺐ ﻭﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻭﺍﻟﻨـﻮﻭﻱ ﻭﺍﺑـﻦ‬
‫ﺗﻴﻤﻴﺔ ﻭﺍﳌﺰﻱ ﻭﺍﻟﺬﻫﱯ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﺑﻦ ﻛﺜﲑ ﻭﺍﺑﻦ ﺭﺟﺐ ﻭﺍﺑﻦ ﺣﺠـﺮ ﻭﻏﲑﻫﻢ‪،‬ﺗﺄﻣـﻞ‬
‫ﺻﻨﻴﻊ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﲡﺪ ﺃ‪‬ﻢ ﲨﻴﻌﹰﺎ ﺗـﺴﺎﻫﻠﻮﺍ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﰲ ﺇﻳﺮﺍﺩ ﻣﺎ ﻻ ﻳﺜﺒﺖ ﺳﻨﺪﻩ ﻣﻦ ﻏﲑ ﺍﳌﺮﻓﻮﻋﺎﺕ؛ﻷﻥ ﺍﻟﻐﺎﻳﺔ ﲰﺎﻉ ﺍﳊﻜﻤﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺍﻟﻌﱪﺓ ﺍﳌﺆﺛﺮﺓ‪،‬ﻭﻟﻘﺪ ﻛﺎﺩ ﺃﻛﺜﺮ ﻗﺪﻣﺎﺀ ﺍﶈﺪﺛﲔ ﻋﻠﻰ ﺟـﻮﺍﺯ ﺍﻟﺘـﺴﺎﻫﻞ‬
‫ﻼ ﻋﻦ ﺍﳌﻮﻗﻮﻑ ﻭﺍﳌﻘﻄﻮﻉ ‪ -‬ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔـﻀﺎﺋﻞ ﻭﺍﻟﺘﺮﻏﻴـﺐ‬ ‫ﺑﺮﻭﺍﻳﺔ ﺍﳌﺮﻓﻮﻉ ‪ -‬ﻓﻀ ﹰ‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ ﻭﻛﻞ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ﺇﺛﺒﺎﺕ ﻋﻘﻴﺪﺓ ﺃﻭ ﺗﺸﺮﻳﻊ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬‬

‫‪ - ٣٩٥‬ﻗﻠﺖ ‪ :‬ﻗﺪ ﻧﻘﻞ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ‬

‫‪١٧٦‬‬
‫ﺏ‬
‫ﺝ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶـ ﹶﺬ ‪‬‬
‫ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﺑﱢﻠﻐ‪‬ﻮﺍ ‪‬ﻋﻨ‪‬ﻰ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺁ‪‬ﻳ ﹰﺔ‪ ،‬ﻭ‪ ‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑﻨِﻰ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﺪ‪‬ﺍ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ‪‬ﺒ ‪‬ﻮﹾﺃ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ «ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪. ٣٩٦‬‬
‫ﺃﻓﻼ ﻳﻜﻔﻲ ﻫﺬﺍ ﺍﻟﺘﺮﺧﻴﺺ ﰲ ﺍﻟﺘﺤﺪﻳﺚ ﻋﻦ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ‪ -‬ﺭﻏﻢ ﻛﻞ ﺍﻟﺬﻱ ﺟﺮﻯ ﻣـﻦ‬
‫ﻼ ﻭﻣﺴﺘﻨ‪‬ﺪﹰﺍ ﻟﻠﺘﺤﺪﻳﺚ ﻋﻦ ﺃﺣﺪ ﻣﻦ‬
‫ﲢﺮﻳﻒ ﰲ ﻛﺘﺒﻬﻢ ﻭﺍﻧﻘﻄﺎﻉ ﻓﻈﻴﻊ ﰲ ﺃﺳﺎﻧﻴﺪﻫﻢ ‪ -‬ﺩﻟﻴ ﹰ‬
‫ﺃﻓﺎﺿﻞ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﺃﻛﺎﺑﺮ ﻭﺍﻋﻈﻴﻬﻢ ﲞﱪ ﺗﻈﻬﺮ ﺻﺤﺔ ﻣﻌﻨﺎﻩ ﻭﺗﺸﻬﺪ ﻟﻪ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﺜﺎﺑﺘﺔ ﻭﺍﻷﺻﻮﻝ ﺍﳌﻘﺮﺭﺓ ﺃﻭ ﻫﻲ ‪ -‬ﰲ ﺍﻷﻗﻞ ‪ -‬ﻻ ﻳﻌﺎﺭﺿﻬﺎ ﻭﻻ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺑﻄﻼﻥ ﻓﻴﻪ ﺃﻭ‬
‫ﻧﻜﺎﺭﺓ ؟! "‪.‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻛﻼﻡ ﻗﻴﻢ ﻭﺭﺍﺋﻊ‪،‬ﻣﻦ ﻋﺎﱂ ﻣﺘﺒﺤﺮ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳉﻠﻞ ‪.‬ﻭﺇﻧﻪ ﳌﻤﺎ ﻳﻨﺎﺳـﺐ‬
‫ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﺃﺳﻮﻕ ﻓﻴﻪ ﲨﻠﺔ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺗﺄﻳﻴﺪﹰﺍ ﳍـﺬﺍ ﺍﻟﺘﺄﺻـﻴﻞ؛‬
‫ﻓﺄﻗﻮﻝ‪ :‬ﺭﻭﻯ ﺍﳋﻄﻴﺐ ﰲ )ﺍﻗﺘﻀﺎﺀ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻤﻞ ( ‪٣٩٧‬ﻋﻦ ﺍﻟﻐﻼﰊ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺳﹶﺄ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺍ‪‬ﺑ ‪‬ﻦ‬
‫ﻚ ِﺣ ﹾﻜ ‪‬ﻤﺘ‪‬ـ ‪‬ﻪ‬ ‫ﺖ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺑﹶﻠ ‪‬ﻐﺘ‪‬ـ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻊ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ ؟ ﹶﺃﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺚ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹶﺔ‪ ،‬ﻋ ‪‬ﻦ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ‪ ،‬ﺣﺪِﻳ ٍ‬
‫ﻚ ‪‬ﻣ ‪‬ﻮ ِﻋ ﹶﻈ‪‬ﺘ ‪‬ﻪ"‪.‬‬
‫‪‬ﻭﹶﻟ ِﺰ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺚ‬
‫ﻱ ِﺑﺤ‪‬ـﺪِﻳ ٍ‬ ‫ﺼ ِﺮ ‪‬‬ ‫ﺴ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺤ‪‬‬ ‫ﺙ ﺍﹾﻟ ‪‬‬‫ﻭﺫﻛﺮ ﺍﳌﺎﻭﺭﺩﻱ ﰲ )ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ( ‪ ٣٩٨‬ﻗﺎﻝ‪ :‬ﺣ ‪‬ﺪ ﹶ‬
‫ﺖ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻧ‪‬ﺎﹶﻟﺘ‪‬ﻚ ِﻋ ﹶﻈﺘ‪‬ـ ‪‬ﻪ‪،‬‬
‫ﺼ‪‬ﻨ ‪‬ﻊ ِﺑ ‪‬ﻌ ‪‬ﻤ ‪‬ﻦ‪ ،‬ﹶﺃﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻟ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ :‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﺳﻌِﻴ ٍﺪ‪ ،‬ﻋ ‪‬ﻤ ‪‬ﻦ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺠ‪‬ﺘ ‪‬ﻪ‪.‬‬
‫ﺖ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ‪‬ﺣ ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ‪‬ﻣ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺮﲨﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ )ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ( ‪ :٣٩٩‬ﻭ‪‬ﺑﹶﻠ ‪‬ﻐﻨ‪‬ﺎ ‪‬ﻋ ِﻦ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ‬
‫ﺖ‪،‬ﻭ‪‬ﻟ ِﻜ‪‬ﻨﻬ‪‬ﺎ ِﺣ ﹶﻜ ‪‬ﻢ‪،‬ﹶﻓﻤِﻨﻬ‪‬ﺎ‪:‬‬
‫ﻅ ﹶﻗ ‪‬ﺪ ﹶﻻ ‪‬ﺗﹾﺜ‪‬ﺒ ‪‬‬
‫ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ﹶﺃﹾﻟﻔﹶﺎ ﹲ‬
‫ﺐ ﺍﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﺇ ﱠﻻ ﺑِﺎﻟ ِﻘﱠﻠ ِﺔ‪.‬‬
‫ﻣ‪‬ﺎ ﹶﺃ ﹾﻓﹶﻠ ‪‬ﺢ ‪‬ﻣ ‪‬ﻦ ﹶﻃﹶﻠ ‪‬‬

‫‪ - ٣٩٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٣٤٦١‬‬

‫ﻱ)‪( ١٢٨‬‬
‫ﺐ ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﺪ‪‬ﺍ ِﺩ ‪‬‬ ‫‪ - ٣٩٧‬ﺍ ﹾﻗِﺘﻀ‪‬ﺎ ُﺀ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ِﻟ ﹾﻠ ‪‬‬
‫ﺨﻄِﻴ ِ‬
‫‪) ٣٩٨‬ﺹ‪ ( ٨٩-٨٨‬ﻭ ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ )ﺝ ‪ / ١‬ﺹ ‪ ( ٦١‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪( ٩٧/١٠) ٣٩٩‬‬

‫‪١٧٧‬‬
‫ﺖ ‪‬ﻣﻨ‪‬ـ ﹸﺬ‬
‫ﳉ ‪‬ﻤ ‪‬ﻌ ِﺔ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺷِﺒ ‪‬ﻌ ‪‬‬
‫ﺴ ﹶﻞ ﺍ ﹸ‬
‫ﺖ ﹸﻏ ‪‬‬
‫ﷲ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺮ ﹾﻛ ‪‬‬
‫ﺖ ِﺑﺎ ِ‬
‫ﻂ‪ ،‬ﻭ ﹶﻻ ‪‬ﺣﹶﻠ ﹾﻔ ‪‬‬
‫ﺖ ﹶﻗ ﱡ‬
‫‪‬ﻭ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ﹶﻛ ﹶﺬ‪‬ﺑ ‪‬‬
‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺳ‪‬ﻨ ﹰﺔ‪ِ،‬ﺇ ﱠﻻ ﺷﺒ ‪‬ﻌ ﹰﺔ ﹶﻃ ‪‬ﺮ ‪‬ﺣ‪‬ﺘﻬ‪‬ﺎ ﻣِﻦ ﺳ‪‬ﺎ ‪‬ﻋﺘِﻲ‪.‬‬
‫ﺖ ‪‬ﻋ ‪‬‬
‫ِﺳ ‪‬‬
‫ﻼ ِﻋ ‪‬ﺰ ﹶﻟ ‪‬ﻪ‪ ... .‬ﺍﻫـ‬
‫‪‬ﻭ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ِﻌ ‪‬ﺰ ‪‬ﻩ ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ‪،‬ﹶﻓ ﹶ‬
‫ﺻﺪ‪‬ﻭ ‪‬ﺭ ﺍﹾﻟﹶﺄ ‪‬ﺣﺮ‪‬ﺍ ِﺭ ﹸﻗﺒ‪‬ﻮ ‪‬ﺭ ﺍﹾﻟﹶﺄ ‪‬ﺳﺮ‪‬ﺍ ِﺭ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ )ﺍﳊﻠﻴﺔ ( ‪ " :٤٠٠‬ﻗﹶﺎ ﹶﻝ‪:‬ﺫﹸﻭ ﺍﻟﻨ‪‬ﻮ ِﻥ" ‪‬‬
‫ﺱ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﻟﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺟ ‪‬ﻌﹶﻠﻬ‪‬ﺎ ِﺧﺰ‪‬ﺍ‪‬ﻧ ﹶﺔ ﹶﺃ ‪‬ﺭﺯ‪‬ﺍِﻗﻬِـ ‪‬ﻢ‬ ‫ﺐ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ﺫﹸﻭ ﺍﻟﻨ‪‬ﻮ ِﻥ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺠ ‪‬ﺪ‬‫ﺤ ﹾﻜ ‪‬ﻤ ِﺔ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻭﺟ‪‬ﻮ ‪‬ﺩﻫ‪‬ﺎ" ‪‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪ :‬ﻓِﻴ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﹶﻓ ‪‬ﻤﺪ‪‬ﻭﺍ ﹶﺃ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ"‪ ،‬ﻭﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪ :‬ﻣ‪‬ﺎ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ﺍﹾﻟ ِ‬
‫ﺺ"‪ ،‬ﹶﻓﻘِﻴـ ﹶﻞ‪ :‬ﹶﻓﻤ‪‬ـﺎ‬ ‫ﺨﱠﻠ ‪‬‬ ‫ﺺ ‪‬ﺗ ‪‬‬‫ﺹ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ‪‬ﺧﹶﻠ ‪‬‬
‫ﺹ ﻓِﻲ ﺍﹾﻟِﺈ ‪‬ﺧﻠﹶﺎ ِ‬ ‫ﺨﻠﹶﺎ ‪‬‬‫ﺹ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﺍﹾﻟ ‪‬‬ ‫ﺨﻠﹶﺎ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﲔ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻣﺨ‪‬ﺎﹶﻓ ﹸﺔ ﹶﺫ ‪‬ﻣﻬِـ ‪‬ﻢ‪،‬‬ ‫ﺨﻠﹸﻮِﻗ ‪‬‬‫ﺤ‪‬ﺒ ﹸﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻ‪‬‬‫ﻚ ‪‬‬‫ﺹ ؟ ﻗﹶﺎ ﹶﻝ‪ِ":‬ﺇﺫﹶﺍ ﹶﻟﻢ‪ ‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻲ ‪‬ﻋ ‪‬ﻤِﻠ ‪‬‬ ‫‪‬ﻋﻠﹶﺎ ‪‬ﻣ ﹸﺔ ﺍﹾﻟِﺈ ‪‬ﺧﻠﹶﺎ ِ‬
‫‪٤٠١‬‬
‫ﺺ ِﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ"‬
‫ﺨِﻠ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬‬
‫ﹶﻓﹶﺄ‪‬ﻧ ‪‬‬
‫ﻚ ﺳِـ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ‬ ‫ﺱ ﹶﺃﻋ‪‬ﺪ‪‬ﺍ ُﺀ ﻣ‪‬ﺎ ‪‬ﺟ ِﻬﻠﹸﻮﺍ ‪‬ﻭ ‪‬ﺣﺴ‪‬ﺎ ‪‬ﺩ ﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨﻌ‪‬ﻮﺍ ﻣِﻦ ‪‬ﺟ ِﻬ ﹶﻞ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ‪‬ﻫِﺘ ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺫﹸﻭ ﺍﻟﻨ‪‬ﻮ ِﻥ‪ ":‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻤ ‪‬ﻦ ﹶﻗ ‪‬ﺪ‬‫ﻚ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺻﻨِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﺑ ‪‬ﻢ ﺃﹸﻭﺻِﻴ ‪‬‬ ‫ﺾ ﹶﺃ ‪‬ﻭ ِ‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﺍﹾﻟ ﹶﻔ‪‬ﻴ ِ‬
‫ﺨﹶﻠ ‪‬ﻖ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻣﻨ‪‬ﺎ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﻚ ﹶﻗ‪‬ﺒ ﹶﻞ ﺃﹶ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﻕ ﺍﻟ‪‬ﺘ ‪‬ﻮﺣِﻴ ِﺪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ﹶﻟ ‪‬‬ ‫ﺼ ‪‬ﺪ ِ‬‫ﺐ ِﺑ ِ‬
‫ﺕ ﻣِﻨ ‪‬ﻪ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬ ‫ﹸﺃ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﻚ ﹶﻓﻠﹶـ ‪‬ﻦ‬ ‫ﺻ‪‬ﻴﺘِﻲ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺫِﻟ ‪‬‬ ‫ﻚ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﻣِﻦ ‪‬ﻭ ِ‬ ‫ﲔ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫ﺼﺪ‪‬ﻳ ِﻘ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳِﻠ ‪‬‬
‫‪‬ﺩﻋ‪‬ﺎ ُﺀ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫ﻚ ﺍﻟ‪‬ﻨﺪ‪‬ﺍ ُﺀ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ﻳﻘﻮﻝ‪ :‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ‪‬ﺒ ‪‬ﺪﻧ‪‬ﺎ ﺑِﺎﹾﻟ ‪‬ﻌﻨ‪‬ﺎ ِﺀ ﹶﻓﻠﹶﺎ ‪‬ﺑ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟِﺎ‪‬ﻧ ِﻘﻴ‪‬ﺎ ِﺩ ﹶﻟ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﺳِﺌ ﹶﻞ‪:‬‬ ‫‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬‬
‫ﺱ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ‪ِ :‬ﻟﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺧﺰ‪‬ﺍ‪‬ﻧ ﹶﺔ ﹶﺃ ‪‬ﺭﺯ‪‬ﺍِﻗ ِﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻤﺪ‪‬ﻭﺍ ﹶﺃﻋ‪‬ﻴـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺐ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ِﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺶ‬‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓﻠﹶﺎ ‪‬ﺗ ﹾﻔ ِ‬
‫ﺴ ﹸﻜ ‪‬ﻦ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬‬
‫ﺴِﺒ ‪‬ﻖ ﺍﻟِﺎ ﹾﻏِﺘﻔﹶﺎ ‪‬ﺭ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟِﺎ ‪‬ﻋِﺘﺬﹶﺍ ِﺭ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺐ ﻳ‪ ‬‬‫ﺤﺒِﻴ ‪‬‬ ‫ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﺍﹾﻟ ‪‬‬
‫ﺱ ﹶﻏﻤ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺳ ‪‬ﻮ ‪‬ﺅ ‪‬ﻫ ‪‬ﻢ ‪‬ﺧﹸﻠﻘﹰﺎ ﻗِﻴ ﹶﻞ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﻋﻠﹶﺎﻣ‪‬ـ ﹸﺔ ﺳ‪‬ـﻮ ِﺀ‬ ‫‪‬ﺳ ‪‬ﺮ ‪‬ﻙ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳِﺌ ﹶﻞ‪ :‬ﻣ ‪‬ﻦ ﺩ‪‬ﻭ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﺪ‬
‫ﺻﺪ‪‬ﻭ ‪‬ﺭ ﺍﹾﻟﹶﺄ ‪‬ﺣﺮ‪‬ﺍ ِﺭ ﹸﻗﺒ‪‬ﻮ ‪‬ﺭ ﺍﹾﻟﹶﺄ ‪‬ﺳﺮ‪‬ﺍ ِﺭ ‪‬ﻭ ‪‬ﺳِﺌ ﹶﻞ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪ :‬ﻓِﻴ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﻑ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﺨﹸﻠ ِﻖ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻛﹾﺜ ‪‬ﺮ ﹸﺓ ﺍﹾﻟ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺺ‪ ،‬ﻗِﻴ ﹶﻞ‪ :‬ﹶﻓﻤ‪‬ـﺎ ‪‬ﻋﻠﹶﺎﻣ‪‬ـ ﹸﺔ‬
‫ﺨﱠﻠ ‪‬‬
‫ﺺ ‪‬ﺗ ‪‬‬
‫ﺹ ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ‪‬ﺧﹶﻠ ‪‬‬
‫ﺹ ﻓِﻲ ﺍﹾﻟِﺈ ‪‬ﺧﻠﹶﺎ ِ‬
‫ﺨﻠﹶﺎ ‪‬‬
‫ﺹ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﹾﻟ ‪‬‬
‫ﺨﻠﹶﺎ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬‬

‫‪( ٣٧٨-٣٧٧/٩) ٤٠٠‬‬

‫‪ ( ١٤٦٩٢- ١٤٦٨٩) ٤٠١‬ﻫﺬﺍ ﻛﻼﻡ ﺫﻱ ﺍﻟﻨﻮﻥ ﺍﳌﺼﺮﻱ ﻳﻨﻘﻠﻪ ﻳﻮﺳﻒ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟـﺮﺍﺯﻱ‪ ،‬ﻭﺃﻣـﺎ ﰲ ﺭﻭﺍﻳـﺔ‬
‫ﺍﳋﻄﻴﺐ ﺍﻵﺗﻴﺔ ﺑﻌﺪ ﻗﻠﻴﻞ ﻓﻔﻴﻬﺎ ﺃﻥ ﺍﻟﻜﻼﻡ ﺍﳌﺘﻌﻠﻖ ﺑﺎﳊﻜﻤﺔ ﻟﻴﻮﺳﻒ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﻻ ﺗﻨﺎﰲ‪ ،‬ﻓﻜﺄﻧﻪ ﲰﻌﻬﺎ ﻣﻦ ﺫﻱ ﺍﻟﻨـﻮﻥ‬
‫ﻓﻤﺮﺓ ﺭﻭﺍﻫﺎ ﻋﻨﻪ‪ ،‬ﻭﻣﺮﺓ ﺳﺌﻞ ﻫﻮ ﻋﻨﻬﺎ ﻓﺄﺟﺎﺏ ﲟﺎ ﲰﻌﻪ ﻣﻦ ﺫﻱ ﺍﻟﻨﻮﻥ‪.‬‬

‫‪١٧٨‬‬
‫ﺖ‬
‫ﲔ ‪‬ﻭﻟﹶﺎ ‪‬ﻣﺨ‪‬ﺎﹶﻓ ﹸﺔ ﹶﺫ ‪‬ﻣ ‪‬ﻬ ِﻢ ﹶﻓﹶﺄ‪‬ﻧ ‪‬‬
‫ﺨﻠﹸﻮِﻗ ‪‬‬
‫ﺤ‪‬ﺒ ﹸﺔ ‪‬ﺣ ‪‬ﻤ ِﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬‬
‫ﺹ ؟ ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻲ ‪‬ﻋ ‪‬ﻤِﻠ ‪‬‬
‫ﺍﹾﻟِﺈ ‪‬ﺧﻠﹶﺎ ِ‬
‫ﺺ ِﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ‪"..‬‬
‫ﺨِﻠ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﳋﻄﻴﺐ ﰲ )ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ ( ‪ ٤٠٢‬ﲢﺖ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ )ﻣ‪‬ﺎ‬
‫ﺖ‬
‫ﻟﹶﺎ ‪‬ﻳ ﹾﻔ‪‬ﺘ ِﻘ ‪‬ﺮ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ( ﹸﻛ ﱡﻞ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ِﺫ ﹾﻛ ‪‬ﺮ ‪‬ﻩ ‪‬ﻳ ﹾﻔ‪‬ﺘ ِﻘ ‪‬ﺮ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ﹶﻓﹶﻠ ‪‬ﻮ ﹸﺃﺳ‪‬ـ ِﻘ ﹶﻄ ‪‬‬
‫ﻁ‬
‫ﺼﹶﻠ ﹶﺔ ﺷ‪‬ـ ‪‬ﺮ ﹲ‬
‫ﺖ ‪‬ﺣ ﹾﻜ ‪‬ﻤ ‪‬ﻪ ِﻟﹶﺄﻥﱠ ﺍﹾﻟﹶﺄﺳ‪‬ﺎﻧِﻴ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِ‬
‫ﺴ ‪‬ﺪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﹾﺜ‪‬ﺒ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﺃﹾﻟﻔﹶﺎ ِﻇ ِﻪ ﹶﻓ ‪‬‬‫ﹶﺃﺳ‪‬ﺎﻧِﻴ ‪‬ﺪ ‪‬ﻩ ﻭ‪‬ﺍ ﹾﻗ‪‬ﺘ ِ‬
‫ﺤِﺘ ِﻪ ‪‬ﻭﹸﻟﺰ‪‬ﻭ ِﻡ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ِﺑ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪ ":‬ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ِﻋ‪‬ﻨﺪِﻱ ِﻣ ‪‬ﻦ ﺍﻟـﺪ‪‬ﻳ ِﻦ‬
‫ﺻ‪‬‬ ‫ﻓِﻲ ِ‬
‫ﹶﻟ ‪‬ﻮﻟﹶﺎ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ﹶﻟﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ "‬
‫ﻆ ﺍﹾﻟ‪‬ﺒﹶﻠﻐ‪‬ﺎ ِﺀ ‪‬ﻭ ِﺣﻜﹶـ ‪‬ﻢ ﺍﹾﻟﹸﺄ ‪‬ﺩﺑ‪‬ـﺎ ِﺀ‬
‫ﺕ ﺍﻟ ‪‬ﺰﻫ‪‬ﺎ ِﺩ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌ‪‬ﺒﺪِﻳ ‪‬ﻦ ‪‬ﻭ ‪‬ﻣﻮ‪‬ﺍ ِﻋ ﹸ‬
‫ﲔ ‪‬ﻭ ِﺣﻜﹶﺎﻳ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﻱ‪ِ " :‬ﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ‬ ‫ﺴ ِﻦ ﺍﻟﺮ‪‬ﺍ ِﺯ ‪‬‬
‫ﺤ‪‬‬ ‫ﻒ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﺖ ‪‬ﺷ ‪‬ﺮﻃﹰﺎ ﻓِﻲ ‪‬ﺗ ﹾﺄ ِﺩ‪‬ﻳِﺘﻬ‪‬ﺎ"ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫ﺴ ‪‬‬
‫ﻓﹶﺎﹾﻟﹶﺄ ‪‬ﺳﺎﻧِﻴ ‪‬ﺪ ﺯِﻳ‪‬ﻨ ﹲﺔ ﹶﻟﻬ‪‬ﺎ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪ ":‬ﻭ ‪‬ﺳﹶﺄﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪:‬‬
‫ﺏ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺤ ﹾﻜ ‪‬ﻤ ِﺔ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﺩﻫ‪‬ﺎ"‪،‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬ ‫ﺍﹾﻟ ِ‬
‫ﻂ ‪‬ﻣ ‪‬ﻮ ِﻋ ﹶﻈ ﹰﺔ‬ ‫ﺕ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺤ‪‬ﺎِﺋ ِ‬ ‫ﺱ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬‬ ‫ﺐ ﹶﻓ‪‬ﻨ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﻆ ﻓِﻲ ﺍﹾﻟ ﹸﻜ‪‬ﺘ ِ‬ ‫ﺠ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ِﻋ ﹶ‬‫‪‬ﻧ ِ‬
‫ﻉ"‬
‫ﺴﻤ‪‬ﺎ ِ‬
‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ ِﺇﻟﱠﺎ ﺑِﺎﻟ ‪‬‬
‫ﻆ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪ :‬ﻓﹶﺎﹾﻟ ِﻔ ﹾﻘ ‪‬ﻪ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻓﹶﺎ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺗ‪‬ﺘ ِﻌ ﹾ‬
‫ﺖ ﺟ‪‬ﺎِﻟﺴ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻳ ِﺰﻳ ‪‬ﺪ ‪‬ﺑ ِﻦ ﻫ‪‬ـﺎﺭ‪‬ﻭ ﹶﻥ ‪‬ﻭ ‪‬ﺧﺮ‪‬ﺍﺳ‪‬ـﺎِﻧ ‪‬ﻲ‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟﺨ‪‬ﺎِﻟ ِﻖ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻭﻋﻦ ‪‬ﻣ ‪‬‬
‫ﺐ ﺍﹾﻟِﺈﺳ‪‬ـﻨ‪‬ﺎ ‪‬ﺩ ؟‬‫ﻚ ﻟﹶﺎ ‪‬ﺗ ﹾﻜ‪‬ﺘ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪ :‬ﻣ‪‬ﺎﹶﻟ ‪‬‬
‫ﺐ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺐ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ‪‬ﻡ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬
‫‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬
‫ﺖ ﹸﺃﺭِﻳـ ‪‬ﺪ ‪‬ﻩ ﻟﹶـﺎ‬
‫ﺴ ‪‬ﲑ ‪‬ﻩ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻧ‪‬ﺎ ِﻟ‪‬ﺒﻴ‪‬ـ ٍ‬‫ﺐ ‪‬ﺗ ﹾﻔ ِ‬‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﹶﺃﻧ‪‬ﺎ ﺧ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﺧﻮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧﺒ‪‬ﺎﺯ‪‬ﺍ ‪‬ﺭ"‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻃﹶﺎِﻟ ٍ‬
‫ﺨﺮ‪‬ﺍﺳ‪‬ﺎِﻧ ‪‬ﻲ ﻣِﻦ ﹶﺃ ‪‬ﺧﺒ‪‬ـﺎ ِﺭ ﺍﻟ ‪‬ﺰﻫ‪‬ـ ِﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗﹶـﺎِﺋ ِﻖ‬ ‫ﻕ" ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪ِ :‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﺍﹾﻟ ‪‬‬ ‫ﻟِﻠﺴ‪‬ﻮ ِ‬
‫ﺚ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ‬
‫ﻚ ﻣِﻦ ﹶﺃﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ﺱ ِﺑﻤ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹶﻞ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﻆ ﹶﻓﻠﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﺐ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ِﻋ ِ‬‫ﺕ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴ ِ‬‫‪‬ﻭ ِﺣﻜﹶﺎﻳ‪‬ﺎ ِ‬
‫ﻁ ﹶﺃﺳ‪‬ﺎﻧِﻴ ِﺪ ِﻩ ِﻟﹶﺄﻧ‪‬ﻬ‪‬ﺎ ِﻫ ‪‬ﻲ ﺍﻟ ﱠﻄﺮِﻳ ‪‬ﻖ ِﺇﻟﹶﻰ ‪‬ﺗ‪‬ﺒ‪‬ﻴﻨِـ ِﻪ‬
‫ﺤﺮ‪‬ﺍ ِﻡ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ﻓِﻲ ِﺇ ‪‬ﺳﻘﹶﺎ ِ‬‫ﺤﻠﹶﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻪ ‪‬ﺗ ‪‬ﻌﱡﻠ ‪‬ﻖ ﺑِﺎﹾﻟ ‪‬‬
‫ﺤِﺘ ِﻪ"‬
‫ﺻ‪‬‬
‫ﺚ ‪‬ﻋ ‪‬ﻦ ِ‬
‫ﺤ ﹸ‬
‫ﺴﺆ‪‬ﺍ ﹸﻝ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ِﻩ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﹶﻓﻜﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻠ ‪‬ﺰ ‪‬ﻣﻪ‪ ‬ﺍﻟ ‪‬‬
‫ﺇﺫﺍ ﻋ‪‬ﻠﻢ ﻫﺬﺍ ﻓﻠﻴﻌﻠﻢ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﻻﺣﺘﻴﺎﻁ ﺍﻟﻜﺎﰲ‪،‬ﻓﻌﹶﻠﻰ ﻣﻦ ﳚﻤـﻊ ﺃﻭ ﻳـﺮﻭﻱ ﺗﻠـﻚ‬
‫ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﳜﺘﺎﺭ ﻣﻦ ﺃﻗﻮﺍﳍﻢ ﻣﺎ ﻻ ﻳﺮﻯ ﻓﻴﻪ ﳐﺎﻟﻔﺔ ﺻﺮﳛﺔ ﻟﺸﻲﺀ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟـﻮﺣﻴﲔ‬
‫ﻭﺃﺻﻮﻝ ﺍﳌﻌﺘﻘﺪ ﺍﻹﺳﻼﻣﻲ؛ ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻻ ‪‬ﻳ ﹾﻘ ِﺪ ‪‬ﻡ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺇﻻ ﻣﻦ ﻳﻜﻮﻥ‬

‫‪ ( ٢١٥-٢١٣/٢) ٤٠٢‬ﺭﻗﻢ )‪( ١٦٦١-١٦٥٤‬‬

‫‪١٧٩‬‬
‫ﺴﻨ‪‬ﺔ ﻭﺍﻻﺗﺒﺎﻉ ﻭﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟﻨـﺎ‪‬ﲔ ﻭﺃﻫـﻞ ﺍﻻﻃـﻼﻉ ﻋﻠـﻰ ﺍﻟﻌﻠـﻮﻡ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟ ‪‬‬
‫ﺴﻨﻦ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺴﲑﺓ ﻭﻏﲑﻫﺎ‪...‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟ ‪‬‬

‫ــــــــــــــــ‬

‫‪١٨٠‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‬
‫ﺃﻣﺜﻠ ﹲﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺬﻱ ﳚﻮ ‪‬ﺯ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﻟﺸﺮﻭﻁ ﺍﻷﻧﻔﺔ ﺍﻟﺬﻛﺮ‪:‬‬
‫ﺍﳌﺜﺎ ﹸﻝ ﺍﻷﻭ‪ ‬ﹸﻝ‬
‫ﺇﺣﻴﺎ ُﺀ ﻟﻴﻠﱵ ﺍﻟﻌﻴﺪ‬

‫ﺼﻔﱠﻰ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺃﺧﺮﺝ ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺳﻨﻨﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺭ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣﻤ‪‬ﻮ‪‬ﻳ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺑ ِﻘ‪‬ﻴ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﻟِﻴ ِﺪ ‪‬ﻋ ‪‬ﻦ ﹶﺛ ‪‬ﻮ ِﺭ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻦ ﺧ‪‬ﺎِﻟ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﻌﺪ‪‬ﺍ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬‬
‫ﺏ «‪.٤٠٣‬‬ ‫ﺕ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬‫ﺖ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗﻤ‪‬ﻮ ‪‬‬
‫ﺴﺒ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬‫ﺤ‪‬ﺘ ِ‬
‫‪ -‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﻣ ‪‬ﻦ ﻗﹶﺎ ‪‬ﻡ ﹶﻟﻴ‪‬ﹶﻠ‪‬ﺘ ِﻰ ﺍﹾﻟﻌِﻴ ‪‬ﺪ‪‬ﻳ ِﻦ ِﻟﱠﻠ ِﻪ ‪‬ﻣ ‪‬‬
‫ﻓﻬﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺇﻻ ﺃﻥ ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ ﻗﺪ ﺭﻣ ‪‬ﻲ ﺑﺎﻟﻘﺪﺭ‪ ٤٠٤‬ﺇﻻ ﺃﻧﻪ ﻫﻨﺎ ﻳﺮﻭﻱ ﻣﺎ‬
‫ﻕ ﻛﺜﲑ ﺍﳊـﺪﻳﺚ‪،‬‬ ‫ﻻ ﺻﻠﺔ ﻟﻪ ﺑﺒﺪﻋﺘﻪ‪ ،‬ﻓﻼ ﳜ ﱡﻞ ﺑﺎﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﳌﺼﻔﱠﻰ ﺻﺪﻭ ‪‬‬
‫ﻆ ‪،٤٠٥‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﳌﻴﺰﺍﻥ‪ :‬ﺛﻘـ ﹲﺔ‬
‫ﺣﱴ ﻭﺻﻔﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻠﺴﺎﻥ ﺑﺄﻧﻪ ﺣﺎﻓ ﹲ‬
‫ﻣﺸﻬﻮ ‪‬ﺭ ﻟﻜﻦ ﻭﻗﻌﺖ ﻟﻪ ﰲ ﺭﻭﺍﻳﺎﺗﻪ ﺍﳌﻨﺎﻛﲑ‪.٤٠٦‬‬

‫‪ - ٤٠٣‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ( ١٨٥٤‬ﻭﺍﻟﺸﻌﺐ )‪ ( ٣٥٥٦‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ )‪ ( ١٩٣‬ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‬

‫‪ ( ٦٥١٨) ٣١٩ / ٣‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ )‪ ( ٥٣٣٣‬ﻣﻦ ﻃﺮﻕ ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﺣﺪﻳﺚ ﺣـﺴﻦ‬
‫ﻟﻐﲑﻩ‬
‫‪ - ٤٠٤‬ﺍﻧﻈﺮ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪( ٨٦١) [ ١٣٥‬‬
‫‪ - ٤٠٥‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ]ﺝ‪- ٧‬ﺹ ‪ ( ٤٧٤٩) [ ٣٧٦‬ﻭﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪ ( ٦٣٠٤) [ ٥٠٧‬ﺻـﺪﻭﻕ‬
‫ﻟﻪ ﺃﻭﻫﺎﻡ ﻭﻛﺎﻥ ﻳﺪﻟﺲ ‪ ،‬ﻭﰲ ﺍﻟﻜﺎﺷﻒ ]ﺝ‪- ٢‬ﺹ ‪ ( ٥١٥٧) [ ٢٢٢‬ﺛﻘﺔ ﻳﻐﺮﺏ‬
‫‪ - ٤٠٦‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ)ﺝ ‪ / ٤‬ﺹ ‪ ( ٨١٨١) ( ٤٣‬ﻭﺧﺘﻢ ﺗﺮﲨﺘﻪ ﺑﻘﻮﻟﻪ ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻣﺼﻔﻰ ﺛﻘﺔ ﺻﺎﺣﺐ ﺳﻨﺔ‪ ،‬ﻣﻦ‬
‫ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪١٨١‬‬
‫ﻭﰲ ﺳﻨﺪﻩ ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻭﻫﻮ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳊﻔﺎﻅ ﺻﺪﻭﻕ‪ ،‬ﻟﻜﻨﻪ ﻛﺜ ‪‬ﲑ ﺍﻟﺘـﺪﻟﻴﺲ ﻋـﻦ‬
‫ﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﺭﻭﻯ ﻟﻪ ﻣﺴﻠﻢ ﻣﺘﺎﺑﻌﺔ ﻓﻘﻂ‪ ،٤٠٧‬ﻭﻫﻮ ﻫﻨﺎ ﱂ ﻳﺼﺮﺡ ﲟﺎ ﻳﺜﺒﺖ ﲰﺎﻋﻪ ﻟﻠﺤـﺪﻳﺚ‬
‫‪٤٠٨‬‬
‫ﻓﻴﻜﻮﻥ ﺿﻌﻴﻔﺎ ‪.‬‬
‫ﻭﺃﻋﻠﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻀﻌﻴﻔﺔ ﺑﻪ )‪ ( ٥٢١‬ﻭﻗﺎﻝ‪ ":‬ﺑﻘﻴﺔ ﺳﻲﺀ ﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﻭﻱ‬
‫ﻋﻦ ﺍﻟﻜﺬﺍﺑﲔ ﻋﻦ ﺍﻟﺜﻘﺎﺕ ﰒ ﻳﺴﻘﻄﻬﻢ ﻣﻦ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺜﻘﺎﺕ ﻭﻳﺪﱢﻟﺲ ﻋﻨﻬﻢ ﻓﻼ ﻳﺒﻌـﺪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺷﻴﺨﻪ ﺍﻟﺬﻱ ﺃﺳﻘﻄﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻜﺬﺍﺑﲔ ‪"..‬ﻭﺍﻋﺘﱪﻩ ﻣﻮﺿﻮﻋﹰﺎ !‬
‫ﺃﻗﻮ ﹸﻝ‪ :‬ﻣﻦ ﺭﺍﺟﻊ ﺗﺮﲨﺔ ﺑﻘﻴﺔ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ﻭﺟﺪ ﺃ ﱠﻥ ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻪ ﺑﻘﻮﺓ ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ‬
‫ﺛﻘﺔ ﻭﺣﺠﺔ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻋﻦ ﺃﻫﻞ ﺑﻠﺪﻩ‪،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﺑﻦ ﻋﺪﻱ ﻛﺬﻟﻚ‪،‬ﻭﻫﺬﺍ ﻣﻨـﻬﺎ‪،‬ﻓﻬﻮ‬
‫ﻳﺮﻭﻳﻪ ﻋﻦ ﺷﻴﺨﻪ ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ ﺍﳊﻤﺼﻲ‪،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺒﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻻﺯﻣﻪ‬
‫ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻓﻼ ﺣﺎﺟﺔ ﻷﻥ ﻳﺪﱢﻟﺲ ﻋﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﺘﺪﻟﻴﺲ ﻋﻦ ﺷﻴﺦ ﲰﻊ ﻣﻨـﻪ ﺷـﻴﺌﹰﺎ‬
‫ﻼ‪. ٤٠٩‬‬
‫ﻗﻠﻴ ﹰ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ ﺑﻌﺪ ﺗﺮﲨﺘﻪ ﺍﳌﻄﻮﻟﺔ ‪ ":٤١٠‬ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﺍﻟﺸﺎﻣﻴﲔ ﻓﻬﻮ ﺛﺒـﺖ‪ ،‬ﻭﺇﺫﺍ ﺭﻭﻯ‬
‫ﻋﻦ ﺍ‪‬ﻬﻮﻟﲔ ﻓﺎﻟﻌﻬﺪﺓ ﻣﻨﻬﻢ ﻻﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﻏﲑ ﺍﻟﺸﺎﻣﻴﲔ ﻓﺮﲟﺎ ﻭﻫـﻢ ﻋﻠـﻴﻬﻢ‪،‬‬
‫ﺐ‬
‫ﺚ‪ ،‬ﻭﻣـﻦ ﻋﻼﻣـ ِﺔ ﺻـﺎﺣ ِ‬‫ﺐ ﺣﺪﻳ ٍ‬‫ﻭﺭﲟﺎ ﻛﺎﻥ ﺍﻟﻮﻫﻢ ﻣﻦ ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ‪ ،‬ﻭﺑﻘﻴ ﹸﺔ ﺻﺎﺣ ‪‬‬
‫ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻳﺮﻭﻱ ﻋﻦ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﻳﺮﻭﻱ ﻋﻨﻪ ﺍﻟﻜﺒﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻫـﺬﻩ ﺻـﻮﺭﺓ‬
‫ﺑﻘﻴﺔ" ‪.‬‬

‫‪- ٤٠٧‬ﺍﻧﻈﺮ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ ‪ ( ٧٣٤) [ ١٢٦‬ﻭﰲ ﺍﻟﻜﺎﺷﻒ ]ﺝ‪- ١‬ﺹ ‪ .. ( ٦١٩) [ ٢٧٣‬ﻭﺛﻘـﻪ‬
‫ﺍﳉﻤﻬﻮﺭ ﻓﻴﻤﺎ ﲰﻌﻪ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﺇﺫﺍ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻭﺃﺧﱪﻧﺎ ﻓﻬﻮ ﺛﻘﺔ ‪..‬‬
‫‪- ٤٠٨‬ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺃﺳﺘﺎﺫﻧﺎ ﺩ‪ -‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺘﺮ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﺎﺻﺔ ﺹ ‪ ،١٠٣- ١٠٢‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﺣﺴﻦ‬
‫ﻟﻐﲑﻩ‬
‫‪ - ٤٠٩‬ﺭﺍﺟﻊ ﺍﻟﺘﻬﺬﻳﺐ ‪٤٧٨ - ٤٧٣/١٠‬‬
‫‪ - ٤١٠‬ﺍﻟﻜﺎﻣﻞ ‪٨٠ - ٧٢/٢‬‬

‫‪١٨٢‬‬
 ‫‪٤١١‬‬
‫ﻱ ﻣﻦ ﻃﺮﻕ ﺃﺧﺮﻯ ﻓﻴﻬﺎ ﺿﻌﻒ‬
‫ﺚ ﻣﺮﻭ ‪‬‬
‫ﻗﻠﺖ ‪:‬ﺍﳊﺪﻳ ﹸ‬
‫ﻭﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﶈﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﳌﺮﻭﺯﻱ‪،‬ﻗﺎﻝ‪ :‬ﻫ‪‬ﺎﺭ‪‬ﻭ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟﹶﺄﺳ‪‬ـﹶﻠ ِﻤ ‪‬ﻲ ‪‬ﺭ ِﺣﻤ‪‬ـ ‪‬ﻪ‬
‫ﺏ" ﹶﺃﺑ‪‬ﻮ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺭﺿِـ ‪‬ﻲ‬
‫ﺕ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬ ‫ﺖ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗﻤ‪‬ﻮ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ‪ ":‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟﻌِﻴ ِﺪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺏ" ‪‬ﻭﻋ‪‬ـ ِﻦ‬‫ﺕ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬ ‫ﲔ ‪‬ﺗﻤ‪‬ﻮ ‪‬‬‫ﺖ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ِﺣ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ ":‬ﻣ ‪‬ﻦ ﻗﹶﺎ ‪‬ﻡ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟﻌِﻴ ِﺪ ِﺇﳝ‪‬ﺎﻧ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺣِﺘﺴ‪‬ﺎﺑ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺸ ِﺮ ﺍﹾﻟﹶﺄﻭ‪‬ﺍ ِﺧ ِﺮ ‪‬ﻳ ‪‬ﻌﻨِﻲ ﻓِﻲ‬ ‫ﺍ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ‪ .‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ‪ ":‬ﹶﻟ‪‬ﻴﹶﻠ ﹸﺔ ﺍﹾﻟ ِﻔ ﹾﻄ ِﺮ ﹶﻛﹶﻠ‪‬ﻴﹶﻠ ٍﺔ ﻣِﻦ ﹶﻟﻴ‪‬ﺎﻟِﻲ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﲔ ‪‬ﺭ ﹾﻛﻌ‪‬ـ ﹰﺔ ‪‬ﻭﹶﺃ ‪‬ﻭﺗ‪‬ـ ‪‬ﺮ‬ ‫ﻀِﻠﻬ‪‬ﺎ" ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺳ ‪‬ﻮ ِﺩ" ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟ ِﻔ ﹾﻄ ِﺮ ِﺑﹶﺄ ‪‬ﺭ‪‬ﺑ ِﻌ ‪‬‬‫ﹶﻓ ‪‬‬
‫ﺱ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﻳ ‪‬ﻤﺮ‪‬ﻭ ﹶﻥ ِﺑ ِﻪ ﹶﻓ‪‬ﻨ ﹶﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﹸﺛ ‪‬ﻢ‬ ‫ﻑ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﺐ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﻌِﻴ ِﺪ ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺍ‪‬ﻧ ‪‬‬ ‫ﺻﻠﱠﻰ ‪‬ﻭ ‪‬ﻫ‪‬ﻴ ‪‬‬ ‫ﺴ‪‬ﺒ ٍﻊ" ‪‬ﻭ ‪‬‬‫ِﺑ ‪‬‬
‫ﲔ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹸﻘ‪‬ﺒ ﹶﻞ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﺴ‪‬ﺘ‪‬ﻴ ِﻘِﻨ ‪‬‬‫ﺻ‪‬ﺒﺤ‪‬ﻮﺍ ‪‬ﻣ ‪‬‬ ‫‪‬ﺯﹶﻓ ‪‬ﺮ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻟِﺌ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ‪‬‬
‫ﺖ ﺍﹾﻟﹸﺄ ‪‬ﺧﺮ‪‬ﻯ ﹶﻟﻘﹶـ ‪‬ﺪ‬ ‫ﺸ ﹾﻜ ِﺮ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻴ ِﻪ ‪ ،‬ﻭﹶﻟِﺌ ‪‬ﻦ ﻛﹶﺎ‪‬ﻧ ِ‬
‫ﺼِﺒﺤ‪‬ﻮﺍ ‪‬ﻣﺸ‪‬ﺎﻏِﻴ ﹶﻞ ِﺑﹶﺄﺩ‪‬ﺍ ِﺀ ﺍﻟ ‪‬‬ ‫ﹶﻟﻜﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺴﹶﺄﹸﻟِﻨ ‪‬ﻲ ﻣِـﻦ‬‫ﺼِﺒﺤ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﻐ ﹶﻞ ‪‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﻐ ﹶﻞ" ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻛِﺜﲑ‪‬ﺍ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﺄﺗِﻴﻨِﻲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺖ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟﹾـﹶﺄ ‪‬ﺟ ِﺮ ؟‬
‫ﻑ ‪‬ﺳ‪‬ﺒﻌ‪‬ﺎ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﻚ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ﻃﹶﺎ ‪‬‬ ‫ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧِﻲ ﹶﻓﻴﻘﻮﻝ‪ :‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﹸﺃ ‪‬ﻣ‪‬ﻴ ﹶﺔ ﻣ‪‬ﺎ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬
‫ﺸ ﹾﻜ ِﺮ ﻓِـﻲ‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻣِﻦ ﹶﺃﺩ‪‬ﺍ ِﺀ ﺍﻟـ ‪‬‬ ‫ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ‪ :‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻨ‪‬ﺎ ‪‬ﻭﹶﻟ ﹸﻜ ‪‬ﻢ ‪ ،‬ﺑﻞﹾ ﹶﻟ ‪‬ﻮ ‪‬ﺳﹶﺄﻟﹸﻮﺍ ‪‬ﻋﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬‬
‫ﺐ‪":‬‬‫ﲔ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ‪ ،‬ﹶﻓﻴﻘﻮﻟﻮﻥ ‪ِ :‬ﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬ﺮﺟ‪‬ﻮﺍ ‪ ،‬ﹶﻓﻴﻘﻮﻝ‪ :‬ﻭ ‪‬ﻫ‪‬ﻴ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬ﻊ ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺯﹶﻗ ‪‬ﻪ ِﺣ ‪‬‬‫ﻑ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬‬ ‫ﹶﻃﻮ‪‬ﺍ ِ‬
‫ﻚ ‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮ ِﺭﺿ‪‬ـﺎ َﺀ‬ ‫ﺠ‪‬ﺘﺮِﻱ ‪ِ ،‬ﺇ‪‬ﻧ ‪‬‬ ‫ﻒ ‪‬ﺗ ‪‬‬‫ﻑ ﹸﺛ ‪‬ﻢ ﻳﻘﻮﻝ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﻂ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﺨ‪‬ﺎ ‪‬‬ ‫‪‬ﻭﻟﹶﺎ ﻭ‪‬ﺍﻟﱠﻠﻪِ ﻣ‪‬ﺎ ‪‬ﺭﺟ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﹶﻗ ﱡ‬
‫ﺨِﺒ ‪‬ﺮ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬‬
‫ﻀ‪‬ﺒ ‪‬ﻪ ‪ِ ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﺮ‪‬ﺍﺟِﻲ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺧﻠِﻴ ﹸﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ِﺇ ﹾﺫ ‪‬ﻳ ‪‬‬‫ﻑ ﹶﻏ ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ﻟﹶﺎ ‪‬ﺗﺨ‪‬ﺎ ‪‬‬
‫ﺐ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪ :‬ﹶﻓِﺈﻟﹶﻰ ﻣ‪‬ﺎﺫﹶﺍ‬‫ﺖ ‪‬ﻭِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹸﻞ ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻭ ‪‬ﻫ‪‬ﻴ ‪‬‬ ‫‪‬ﻭِﺇ ﹾﺫ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﹾﻟ ﹶﻘﻮ‪‬ﺍ ِﻋ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﻚ ‪‬ﻭﻣِﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳِﺘﻨ‪‬ﺎ ﹸﺃ ‪‬ﻣ ﹰﺔ‬
‫ﺴِﻠ ‪‬ﻤ‪‬ﻴ ِﻦ ﹶﻟ ‪‬‬
‫ﺴﻤِﻴ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ ‪ ،‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺖ ﺍﻟ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻗﹶﺎﻟﹶﺎ‪ :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﺗ ﹶﻘ‪‬ﺒﻞﹾ ِﻣﻨ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬‬
‫ﺴِﻠ ‪‬ﻤ ﹰﺔ ﺍﻟﹾﺂ‪‬ﻳ ﹸﺔ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ﹶﺃ ﹾﻃ ‪‬ﻤ ‪‬ﻊ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﺧﻄِﻴﹶﺌﺘِﻲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ‬ ‫‪‬ﻣ ‪‬‬
‫‪٤١٢‬‬
‫ﻕ ﻓِﻲ ﺍﻟﹾﺂ ‪‬ﺧﺮِﻳ ‪‬ﻦ"‬
‫ﺻ ‪‬ﺪ ٍ‬
‫ﻟِﻲ ِﻟﺴ‪‬ﺎ ﹶﻥ ِ‬

‫‪ - ٤١١‬ﻓﻌﻦ ﻋﺒﺎﺩﺓ ﰲ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ)‪ ( ١٦٣‬ﻭﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )ﺝ ‪ / ٣‬ﺹ‬
‫‪ ( ٦٥١٨) ( ٣١٩‬ﻭﻋﻦ ﻛﺮﺩﻭﺱ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ)‪ ( ٥٣٣٣‬ﻭﻟﻜﻨﻬﺎ ﺑﻜﻞ ﺣﺎﻝ ﺗﻘـﻮﻱ‬
‫ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ‬
‫‪ - ٤١٢‬ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﶈﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﳌﺮﻭﺯﻱ )ﺝ ‪ / ١‬ﺹ ‪ ( ٩٠‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺟﺎﻣﻊ ﺍﻟﺴﻨﺔ‬

‫‪١٨٣‬‬
‫ﺨ ﹰﺔ‬
‫ﺸ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ‪،٤١٣‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ﺑﻌﺪ ﺭﻭﺍﻳﺘﻪ ﳍﺬﺍ ﺍﳊﺪﻳﺚ‪:‬ﹶﺃ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺠ ِﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟﻌِﻴ ‪‬ﺪ‪‬ﻳ ِﻦ ﹶﻓ‪‬ﻴ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻭﻳ‪‬ـ ﹾﺬ ﹸﻛﺮ‪‬ﻭ ﹶﻥ‬‫ﺴِ‬ ‫ﻣِﻦ ِﺧﻴ‪‬ﺎ ِﺭ ﹶﺃ ‪‬ﻫﻞِ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ‪‬ﻳ ﹾﻈ ‪‬ﻬﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬
‫ﺖ ﻓِﻲ ﻫ‪‬ـ ِﺬ ِﻩ‬ ‫ﺐ ﹸﻛﱠﻠﻤ‪‬ﺎ ‪‬ﺣ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺐ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ‪،‬ﻗﹶﺎ ﹶﻝ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ‪ :‬ﻭﺃﹶﻧ‪‬ﺎ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﹾﻟﻌِـﺸ‪‬ﺎ ِﺀ‬ ‫ﻒ ﺍﹾﻟ ‪‬ﻤﻐ‪‬ـ ِﺮ ِ‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻜ‪‬ﺒ ‪‬ﺮ ﺍﹾﻟﺈِﻣ‪‬ﺎ ‪‬ﻡ ‪‬ﺧﻠﹾـ ‪‬‬ ‫ﺍﻟﱠﻠﻴ‪‬ﺎﻟِﻲ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻓ ‪‬ﺮﺿ‪‬ﺎ‪ ،‬ﻭﹸﺃ ِﺣ ‪‬‬
‫ﺼﻠﱠﻰ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﻌِﻴ ِﺪ‪،‬ﻳ ‪‬ﻌﻨِﻲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻔ ﹾﻄ ِﺮ ﻭ‪‬ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﺞ‬
‫ﻚ ‪‬ﻭﻏﹶﺎ ِﺩﻳ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻬ ‪‬ﻲ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺼ‪‬ﺒ ِﺢ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺻ ‪‬ﻮ ِﻡ ‪‬ﺷﻬ‪ِ ‬ﺮ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ‪‬ﻭِﻟ‪‬ﺘ ﹶﻜ‪‬ﺒﺮ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ‬ ‫ِﺑ ﹶﻘ ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪ :‬ﻭِﻟ‪‬ﺘ ﹾﻜ ِﻤﹸﻠﻮﺍ ﺍﹾﻟ ِﻌ ‪‬ﺪ ﹶﺓ ‪‬ﻳ ‪‬ﻌﻨِﻲ ِﻋ ‪‬ﺪ ﹶﺓ ‪‬‬
‫‪٤١٤‬‬
‫ﻣ‪‬ﺎ ‪‬ﻫﺪ‪‬ﺍﻛﹸ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﻨِﻲ ِﻋ‪‬ﻨ ‪‬ﺪ ِﺇ ﹾﻛﻤ‪‬ﺎِﻟ ِﻪ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻫﺪ‪‬ﺍ ﹸﻛ ‪‬ﻢ "‬
‫ﻭﻗﺎﻝ ﺍﳉﺰﻳﺮﻱ‪ ":‬ﻭﻳﻨﺪﺏ ﺇﺣﻴﺎﺀ ﻟﻴﻠﱵ ﺍﻟﻌﻴﺪﻳﻦ ﺑﻄﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺫﻛﺮ ﻭﺻﻼﺓ ﻭﺗﻼﻭﺓ‬
‫ﻗﺮﺁﻥ ﻭﳓﻮ ﺫﻟﻚ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ ":‬ﻣﻦ ﺃﺣﻴﺎ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﻭﻟﻴﻠـﺔ ﺍﻷﺿـﺤﻰ‬
‫ﳏﺘﺴﺒﺎ ﱂ ﳝﺖ ﻗﻠﺒﻪ ﻳﻮﻡ ﲤﻮﺕ ﺍﻟﻘﻠﻮﺏ" ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﳛﺼﻞ ﺍﻹﺣﻴﺎﺀ ﺑﺼﻼﺓ ﺍﻟﻌـﺸﺎﺀ‬
‫ﻭﺍﻟﺼﺒﺢ ﰲ ﲨﺎﻋﺔ ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻷﺟﺮ ﻻ ﻳﺘﻨﺎﺳﺐ ﻣـﻊ ﻛـﻮﻥ‬
‫ﺫﻟﻚ ﺍﻹﺣﻴﺎﺀ ﻣﻨﺪﻭﺑﺎ ﻷﻥ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻌﻨﺎﻩ ﺍﻟﻈﻔﺮ ﺑﺮﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ‬
‫ﻻ ﺳﺨﻂ ﻟﻌﺪﻩ ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺪ ﻛﻠﻔﺖ ﺍﻟﻨﺎﺱ ﺑﻮﺍﺟﺒﺎﺕ ﻓﻤﻦ ﻗـﺎﻡ‬
‫‪‬ﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ ﻟﻠﺸﺮﻉ ﻓﻘﺪ ﺍﺳﺘﺤﻖ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﺪﻭﻥ ﻧﺰﺍﻉ ﻭﻣﻦ ﺗﺮﻛﻬﺎ‬
‫ﺍﺳﺘﺤﻖ ﺳﺨﻄﻪ ﺃﻣﺎ ﻣﺎ ﻋﺪﺍﻫﺎ ﻣﻦ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺭﻏﺒﺖ ﻓﻴﻬـﺎ ﻓﺎﻋﻠـﻬﺎ‬
‫ﺑﺎﳉﺰﺍﺀ ﺍﳊﺴﻦ ﻭﻣﻦ ﻳﺘﺮﻛﻬﺎ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﻭﺑﺪﻳﻬﻲ ﺃﻥ ﻫﺬﺍ ﺍﳉﺰﺍﺀ ﻻ ﳛﺼﻞ ﳌﻦ ﱂ ﻳﻘﻢ‬
‫ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻓﺈﺫﺍ ﺗﺮﻙ ﺍﳌﻜﻠﻔﻮﻥ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﺗﺮﻙ ﺍﻟﻘﺎﺩﺭﻭﻥ ﺍﳊﺞ ﺇﱃ ﺑﻴﺖ ﺍﷲ ﺍﳊـﺮﺍﻡ‬
‫ﻭﺍﻟﺼﺪﻗﺎﺕ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻨﻬﻢ ﰒ ﺃﺣﻴﻮﺍ ﻟﻴﻠﺔ ﺍﻟﻌﻴﺪ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ﱂ ﻳﻔﺪﻫﻢ ﺫﻟﻚ ﺷﻴﺌﺎ‬
‫‪ .‬ﻧﻌﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺫﻟﻚ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﺐ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻛﺎﻥ ﻟﻪ ﺃﺛﺮ ﻛﺒﲑ‬
‫‪٤١٥‬‬
‫ﻭﻫﻮ ﳏﻮ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻵﺛﺎﻡ ﻷﻥ ﺍﻟﺘﻮﺑﺔ ﲤﺤﻮ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺎﺗﻔﺎﻕ "‬

‫‪ - ٤١٣‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﳛﲕ ﺍﻷﺳﻠﻤﻲ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳌﺪﱐ ﻣﺘﺮﻭﻙ ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ﻣﺎﺕ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ ﻭﻗﻴـﻞ‬
‫ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﻕ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ] ﺟﺰﺀ ‪ - ١‬ﺻﻔﺤﺔ ‪- ٢٤١- [ ٩٣‬‬
‫ﻀ ِﻞ ﺍﹾﻟﻌِﻴ ِﺪ =)‪( ١٥٠‬‬
‫ﺏ ﻓِﻲ ﹶﻓ ‪‬‬ ‫‪ - ٤١٤‬ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﹾﻟﹶﺄ ‪‬ﻭﻗﹶﺎ ِ‬
‫ﺕ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ = ﺑ‪‬ﺎ ‪‬‬
‫‪ - ٤١٥‬ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ)ﺝ ‪ / ١‬ﺹ ‪ ( ٥٣٩‬ﺍﻟﺸﺎﻣﻠﺔ ‪ ، ٢‬ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ)ﺝ ‪ / ٢‬ﺹ ‪( ٥٣٧‬‬
‫ﻭﺍﻧﻈﺮ ﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ‪ ١/٨٩:‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ‪ ١/٢٢٤ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،١،٤٢٩/٤٢٣ :‬ﺍﻟﻔﺘﺎﻭﻯ‬

‫‪١٨٤‬‬
‫ﺿﺤ‪‬ﻰ (‬ ‫ﻭﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪" :٤١٦‬ﻳ‪‬ﻨ ‪‬ﺪ ‪‬‬
‫ﺏ ِﺇ ‪‬ﺣﻴ‪‬ﺎ ُﺀ ﹶﻟ‪‬ﻴﹶﻠ‪‬ﺘ ِﻲ ﺍﹾﻟﻌِﻴ ‪‬ﺪ‪‬ﻳ ِﻦ ) ﺍﹾﻟ ِﻔ ﹾﻄ ِﺮ‪ ،‬ﻭ‪‬ﺍ َْﻷ ‪‬‬
‫ﺖ‬
‫ﺴﺒ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺤ‪‬ﺘ ِ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪ :‬ﻣ ‪‬ﻦ ﻗﹶﺎ ‪‬ﻡ ﹶﻟ‪‬ﻴﹶﻠ‪‬ﺘ ِﻲ ﺍﹾﻟﻌِﻴ ِﺪ ‪‬ﻣ ‪‬‬
‫ﺼﹶﻠﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻕ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ ‪ِ . ٤١٧‬ﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺑِﺎ‪‬ﺗﻔﹶﺎ ِ‬
‫ﺏ‬
‫ﺤﺼ‪‬ﻞ ﹶﻟ ‪‬ﻪ ﹶﺛﻮ‪‬ﺍ ‪‬‬ ‫ﺱ ِﺇﻟﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺤ‪‬ﻨ ِﻔ‪‬ﻴ ﹸﺔ ﺍ‪‬ﺗﺒ‪‬ﺎﻋ‪‬ﺎ ِﻻ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺏ‪ .٤١٨‬ﻭ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬‬ ‫ﺕ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬
‫ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗﻤ‪‬ﻮ ‪‬‬
‫ﺼ‪‬ﺒ ِﺢ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ﹰﺔ " ‪. ٤١٩‬‬ ‫ﻼ ِﺓ ﺍﻟ ‪‬‬
‫ﺻﹶ‬ ‫ﻼ ِﺓ ﺍﹾﻟ ِﻌﺸ‪‬ﺎ ِﺀ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ﹰﺔ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﺰ ِﻡ ‪‬ﻋﻠﹶﻰ ‪‬‬
‫ﺼﹶ‬ ‫ﺍ ِْﻹ ‪‬ﺣﻴ‪‬ﺎ ِﺀ ِﺑ ‪‬‬
‫ﻼ ٍﺓ‬
‫ﺐ ِﺇ ‪‬ﺣﻴ‪‬ﺎ ُﺀ ﹶﻟﻴ‪‬ﹶﻠ‪‬ﺘ ِﻲ ﺍﹾﻟﻌِﻴ ِﺪ ِﺑﻄﹶﺎ ‪‬ﻋ ِﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻣِﻦ ِﺫ ﹾﻛ ٍﺮ ‪‬ﻭﺻ‪‬ـ ﹶ‬
‫ﺤ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻭﺟﺎﺀ ﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ‪ " ٤٢٠‬ﻳ ‪‬‬
‫ﺴﺒِﻴ ٍﺢ ﻭ‪‬ﺍ ‪‬ﺳِﺘ ‪‬ﻐﻔﹶﺎﺭ ‪." ..‬‬
‫ﻼ ‪‬ﻭ ٍﺓ ‪‬ﻭ‪‬ﺗ ﹾﻜِﺒ ٍﲑ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫‪‬ﻭِﺗ ﹶ‬
‫ﺴﻨ‪‬ﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ‪،‬‬
‫ﺾ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟ ‪‬‬
‫ﻗﻠﺖ ‪:‬ﻓﻨﺤﻦ ﻧﻌﻠﻢ ﺃﻥ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺍﻟﺘﻌﺒﺪ ﻓﻴﻪ ﻭﺭ ‪‬ﺩ ﺍﳊ ‪‬‬
‫ﺐ ﻓﻴﻪ ﻛﻞ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﺣـﻮﺍﻝ‪،‬‬
‫ﻭﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﳓﻮﻫﺎ‪ ،‬ﻣﺮﻏ ‪‬‬
‫ﻭﻛ ﱡﻞ ﺫﻟﻚ ﻳﺸﻤ ﹸﻞ ﺑﻌﻤﻮﻣﻪ ﻟﻴﻠﱵ ﺍﻟﻌﻴﺪﻳﻦ ﺍﻟﻠﺘﲔ ﳍﻤﺎ ﻣﻦ ﺍﻟﻔﻀﻞ ﻣﺎ ﳍﻤﺎ‪،‬ﻭﻫـﺬﺍ ﻳﻮﺿـﺢ‬
‫ﲤﺎﻣﺎ ﺃﻥ ﺍﳊﺪﻳﺚ ﱂ ﻳﺸﺮﻉ ﺷﻴﺌﺎ ﺟﺪﻳﺪﺍ‪ ،‬ﻭﺇﳕﺎ ﺟﺎﺀ ﲜﺰﺋﻴﺔ ﻣﻮﺍﻓﻘـﺔ ﻷﺻـﻮﻝ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﻱ ﳎﺎ ٍﻝ ﻟﻠﺘﺮﺩﺩ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺍﻷﺧـﺬ ﺑـﻪ‬
‫ﻉﺃ ‪‬‬
‫ﻭﻧﺼﻮﺻﻬﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﳑﺎ ﻻ ﻳﺪ ‪‬‬
‫ﻭﺍﻷﺧ ِﺬ ﲟﻘﺘﻀﺎ ‪‬ﻩ ‪.‬‬

‫ﺍﳍﻨﺪﻳﺔ‪ ،١/١٤٠ :‬ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ‪ ١/٧٧٦ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺍﻟﻠﺒﺎﺏ‪ ١/١١٦ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺍﻟـﺸﺮﺡ ﺍﻟـﺼﻐﲑ‪-١/٥٢٧ :‬‬
‫‪ ،٥٣١‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ‪ ١/٣١٢ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺍﳌﻬﺬﺏ‪ ،١/١١٩ :‬ﺍﳌﻐـﲏ‪ ،٣٨٩،٣٩٩ ،٣٧٤-٢/٣٦٩ :‬ﻛـﺸﺎﻑ‬
‫ﺍﻟﻘﻨﺎﻉ‪.٥٨-٢/٥٦ :‬‬
‫‪) - ٤١٦‬ﺝ ‪ / ٢‬ﺹ ‪( ٢٣٥‬‬
‫‪ - ٤١٧‬ﺍ‪‬ﻤﻮﻉ ‪ ، ٤٥ / ٤‬ﻭﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪ ، ١٢٧ / ٢‬ﻭﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ ، ٤٦٠ / ١‬ﻭﻣﺮﺍﻗـﻲ ﺍﻟﻔـﻼﺡ ﺹ ‪، ٣١٨‬‬
‫ﻭﻛﺸﻒ ﺍﳌﺨﺪﺭﺍﺕ ﺹ ‪ ، ٨٦‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ‪ ٢٥٦ / ٢‬ﻁ ﺍﻷﻭﱃ ﺑﺎﳌﻄﺒﻌﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻫـﻮﱐ ‪١٨١ / ١‬‬
‫ﻃﺒﻊ ﺑﻮﻻﻕ ‪ ، ١٣٠٦‬ﻭﺍﳌﻐﲏ ‪١٥٩ / ١‬‬
‫‪ - ٤١٨‬ﻣﺮ ﲣﺮﳚﻪ‬
‫‪ - ٤١٩‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪٤٦٢ / ١‬‬
‫‪)-٤٢٠‬ﺝ ‪ / ٣١‬ﺹ ‪ ( ١١٥‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ -‬ﺣﻨﻔﻲ)ﺝ ‪ / ١‬ﺹ ‪ ( ١٠٧‬ﻭﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﰲ ﺷﺮﺡ ﳐﺘﺼﺮ‬
‫ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ)ﺝ ‪ / ٥‬ﺹ ‪ ( ٢٨٨‬ﻭﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ -‬ﻣﺎﻟﻜﻲ)ﺝ ‪ / ١‬ﺹ ‪ ( ٢٠٥‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ)ﺝ ‪ / ٢‬ﺹ‬
‫‪ ( ٣٧٣‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ)ﺝ ‪ / ٣‬ﺹ ‪ ( ٣٢٩‬ﻭﺍﳌﺒﺪﻉ ﺷﺮﺡ ﺍﳌﻘﻨﻊ)ﺝ ‪ / ٢‬ﺹ ‪ ( ٢٥١‬ﻭﺍﻟﻔﺘﺎﻭﻯ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ)ﺝ ‪ / ٣‬ﺹ ‪ ( ٣٣١‬ﻭ ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ ﻟﻠﺸﻌﺮﺍﱐ)ﺝ ‪ / ١‬ﺹ ‪( ٢٤٠‬‬
‫ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬

‫‪١٨٥‬‬
‫ﻭﺯﻋﻢ ﺻﺎﺣﺐ ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ﺃﻥ ﺇﺣﻴﺎﺀﳘﺎ ﺑﺪﻋﺔ ﺑﻘﻮﻟﻪ‪ ":‬ﻭﺧﻼﺻﺔ ﺍﻷﻣﺮ ﺃﻥ ﺇﺣﻴـﺎﺀ‬
‫ﻟﻴﻠﱵ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺪﻋﺔ ﱂ ﻳﺜﺒﺖ ﻓﻴﻪ ﺣﺪﻳﺚ ﻳﺼﻠﺢ ﻟﻼﺣﺘﺠﺎﺝ ﺑﻪ ﺃﻭ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ‪!!!٤٢١ ".‬‬
‫ﻭﻫﻮ ﻛﻼﻡ ﳐﺎﻟﻒ ﻻﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻟﻠﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻵﻧﻒ ﺍﻟﺬﻛﺮ ‪.‬‬

‫










‬

‫‪ - ٤٢١‬ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ)ﺝ ‪ / ٦‬ﺹ ‪ ( ٨٢‬ﻭﻏﺎﻟﺐ ﺍﻟﺴﻠﻔﻴﺔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻳﻮﺍﻓﻘﻮﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺰﻋﻢ !!!‬

‫‪١٨٦‬‬
 ‫ﺍﳌﺜﺎ ﹸﻝ ﺍﻟﺜﺎﱐ‬
‫ﺏ ﺇﺭﺳﺎﻝ ﺍﻷﺫﺍﻥ ﻭﺍﳊﺪﺭ ﰲ ﺍﻹﻗﺎﻣﺔ‬
‫ﺍﺳﺘﺤﺒﺎ ‪‬‬

‫ﺴ ِﻦ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻠﱠﻰ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺳ‪ٍ ‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﻌ ِﻢ ﻫ‪‬ـ ‪‬ﻮ‬ ‫ﺤ‪‬‬ ‫ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺴ ِﻦ ‪‬ﻭ ‪‬ﻋﻄﹶﺎ ٍﺀ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‬ ‫ﺤ‪‬‬‫ﺴِﻠ ٍﻢ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺴﻘﹶﺎ ِﺀ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺐ ﺍﻟ ‪‬‬ ‫ﺻ‪‬ﺎ ِﺣ ‪‬‬
‫ﺖ‬‫ﻚ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺃﹶﻗﻤ‪‬ـ ‪‬‬ ‫ﺖ ﹶﻓ‪‬ﺘ ‪‬ﺮ ‪‬ﺳ ﹾﻞ ﻓِﻰ ﹶﺃﺫﹶﺍِﻧ ‪‬‬
‫ﻼ ﹸﻝ ِﺇﺫﹶﺍ ﹶﺃ ﱠﺫ‪‬ﻧ ‪‬‬‫ﻼ ٍﻝ‪ » :‬ﻳ‪‬ﺎ ِﺑ ﹶ‬ ‫ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﻟِﺒ ﹶ‬
‫ﺏ ﻣِﻦ ‪‬ﺷ ‪‬ﺮِﺑ ِﻪ‬ ‫ﻍ ﺍﻵ ِﻛ ﹸﻞ ﻣِﻦ ﹶﺃ ﹾﻛِﻠ ِﻪ ﻭ‪‬ﺍﻟﺸ‪‬ﺎ ِﺭ ‪‬‬ ‫ﻚ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﺮ ﹸ‬
‫ﻚ ‪‬ﻭِﺇﻗﹶﺎ ‪‬ﻣِﺘ ‪‬‬‫ﻓﹶﺎ ‪‬ﺣ ‪‬ﺪ ‪‬ﺭ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃﺫﹶﺍِﻧ ‪‬‬
‫ﺼ ‪‬ﺮ ِﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ِﻟ ﹶﻘﻀ‪‬ﺎ ِﺀ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗﻘﹸﻮﻣ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭﻧِﻰ «‪ .‬ﻭ ﻗﹶﺎﻟﹶـﹶﺄﺑ‪‬ﻮ ﻋِﻴـﺴ‪‬ﻰ )‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﺘ ِ‬
‫ﺚ ‪‬ﻋﺒ‪‬ـ ِﺪ‬
‫ﺚ ﹶﻻ ‪‬ﻧ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ِﺇ ﱠﻻ ﻣِﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ ﻣِﻦ ‪‬ﺣﺪِﻳ ِ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ( ‪ :‬ﺣﺪِﻳﺚﹸ ﺟ‪‬ﺎِﺑ ٍﺮ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫‪٤٢٢‬‬
‫ﻯ‪.‬ﺍﻫـ‬‫ﺼ ِﺮ ‪‬‬‫ﺠﻬ‪‬ﻮ ﹲﻝ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﻌ ِﻢ ‪‬ﺷ‪‬ﻴ ‪‬ﺦ ‪‬ﺑ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﻌ ِﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻣ ‪‬‬
‫ﻒ ﻛﺎﻓﻴﹰﺎ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﺣﻜﻤﻮﺍ ﺑﺎﺳﺘﺤﺒﺎﺏ ﺫﻟﻚ ﻣﻊ‬ ‫ﺖ‪ :‬ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﳊﺪﻳ ﹸ‬
‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬ ‫ﻗﻠ ‪‬‬
‫ﻛﻮﻧﻪ ﻣﺆﻳﺪﺍ ﺑﻌﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻤ‪‬ﻦ ﺑﻌﺪﻫﻢ ‪.‬‬
‫ﺤ ‪‬ﺪ ِﺭ ﻓِﻲ ﺍ ِْﻹﻗﹶﺎ ‪‬ﻣ ِﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﺳ‪‬ﻞ ﻓِـﻲ‬
‫ﻓﻔﻲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ :"٤٢٣‬ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺍ َْﻷﺫﹶﺍ ِﻥ‪. ٤٢٤ "...‬‬
‫











‬

‫‪ - ٤٢٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ )‪ ( ١٩٥‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ( ٢٢٣٤‬ﻭﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )‪ ( ٧٣٢‬ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‬

‫ﻟﻠﺒﻴﻬﻘﻲ )ﺝ ‪ / ١‬ﺹ ‪ ( ٢٠٩٢) ( ٤٢٨‬ﻣﻦ ﻃﺮﻕ ﻭﻫﻮ ﺿﻌﻴﻒ ‪ ،‬ﻭﺍﻧﻈﺮ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻃﺮﻗﻪ ﺍﻟﺒﺪﺭ‬
‫ﺍﳌﻨﲑ ﻻﺑﻦ ﺍﳌﻘﻠﻦ )ﺝ ‪ / ٣‬ﺹ ‪ ( ٣٤٩‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬
‫ﺍﺣﺪﺭ ‪ :‬ﺃﺳﺮﻉ ﻭﻋﺠﻞ = ﺗﺮﺳﻞ ‪ :‬ﺗﺄﻥ ﻭﻻ ﺗﻌﺠﻞ = ﺍﳌﻌﺘﺼﺮ ‪ :‬ﻣﻦ ﻳﺆﺫﻳﻪ ﺑﻮﻝ ﺃﻭ ﻏﺎﺋﻂ‬
‫‪)-٤٢٣‬ﺝ ‪ / ٦‬ﺹ ‪( ٨‬‬
‫‪ - ٤٢٤‬ﺍﳌﻐﲏ ‪ ، ٤٠٧ / ١‬ﻭﺍﻻﺧﺘﻴﺎﺭ ‪ ٤٣ / ١‬ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ‪ ،‬ﻭﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ‪ ، ٤٣٧ / ١‬ﻭﺍ‪‬ﻤﻮﻉ ‪١٠٨ / ٣‬‬
‫‪ ،‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪ ١٧٠ / ١‬ﻁ ﺩﺍﺭ ﺻﺎﺩﺭ ‪ ،‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﲝﺎﺷﻴﺔ ﺍﳊﻤـﻮﻱ ‪ ٢‬ﺭ ‪ ٢٤٤‬ﻁ ﺍﻟﻌـﺎﻣﺮﺓ ‪ .‬ﻭﺍﻧﻈـﺮ ‪:‬‬
‫ﺍﳌﺒﺴﻮﻁ)ﺝ ‪ / ١‬ﺹ ‪ ( ٣٨٤‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ)ﺝ ‪ / ٢‬ﺹ ‪ ( ٩٧‬ﻭﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﺷـﺮﺡ ﻛـﱰ‬
‫ﺍﻟﺪﻗﺎﺋﻖ)ﺝ ‪ / ١‬ﺹ ‪ ( ٤٣٧‬ﻭﺍﳍﺪﺍﻳﺔ ﻟﻠﻤﺮﻏﻴﺎﱐ)ﺝ ‪ / ١‬ﺹ ‪ ( ٤٩‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ)ﺝ ‪ / ١‬ﺹ ‪ ( ٤٦٢‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ‬
‫ﺷﺮﺡ ﻛﱰ ﺍﻟﺪﻗﺎﺋﻖ)ﺝ ‪ / ٣‬ﺹ ‪ ( ١٤‬ﻭﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ -‬ﺣﻨﻔﻲ)ﺝ ‪ / ١‬ﺹ ‪ ( ٧٣‬ﻭﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ)ﺝ ‪/ ١‬‬
‫ﺹ ‪٦٢١‬ﻭ‪( ٦٣٣‬‬

‫‪١٨٧‬‬
 ‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ‬
‫ﲔ ﺍﳌﻴﺖ‬
‫ﺗﻠﻘ ‪‬‬

‫ﺤﻤ‪‬ـ ‪‬ﺪ ﺑـﻦ‬ ‫ﺨﻮ‪‬ﻻِﻧ ‪‬ﻲ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺲ ﺑﻦ ‪‬ﺳ ﹾﻠ ٍﻢ ﺍﹾﻟ ‪‬‬ ‫ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋﻘِﻴ ٍﻞ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺤﻤ‪‬ـ ٍﺪ‬ ‫ﺵ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﺑـﻦ ‪‬ﻣ ‪‬‬ ‫ﺼ ‪‬ﻲ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹸﻞ ﺑﻦ ‪‬ﻋﻴ‪‬ﺎ ٍ‬ ‫ﺤ ‪‬ﻤ ِ‬
‫ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺑﻦ ﺍﹾﻟﻌ‪‬ﻼ ِﺀ ﺍﹾﻟ ِ‬
‫ﺕ ﹶﺃﺑ‪‬ﺎ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ‬
‫ﻱ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺷ ِﻬ ‪‬ﺪ ‪‬‬ ‫ﺤﻴ‪‬ﻰ ﺑﻦ ﹶﺃﺑِﻲ ﹶﻛِﺜ ٍﲑ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ﺑﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍ َﻷ ‪‬ﻭ ِﺩ ‪‬‬ ‫ﺍﹾﻟ ﹸﻘ ‪‬ﺮ ِﺷ ‪‬ﻲ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻊ‬
‫ﺻ‪‬ﻨﻌ‪‬ﻮﺍ ﺑِﻲ ﹶﻛﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ  ﹶﺃ ﹾﻥ ﻧـ ‪‬‬ ‫ﺖ‪،‬ﻓﹶﺎ ‪‬‬
‫ﻉ‪،‬ﹶﻓ ﹶﻘﺎ ﹶﻝ‪ِ :‬ﺇﺫﹶﺍ ﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ﺍﻟ‪‬ﻨ ‪‬ﺰ ِ‬
‫ﺏ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺴ ‪‬ﻮ‪‬ﻳ‪‬ﺘ ِﻢ ﺍﻟ‪‬ﺘﺮ‪‬ﺍ ‪‬‬
‫ﺕ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﻣِﻦ ِﺇ ‪‬ﺧﻮ‪‬ﺍِﻧ ﹸﻜ ‪‬ﻢ‪،‬ﹶﻓ ‪‬‬
‫ِﺑ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﺎﻧ‪‬ﺎ‪،‬ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ":‬ﺇﺫﹶﺍ ﻣ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ﻭ‪‬ﻻ‬
‫ﺱ ﹶﻗ‪‬ﺒ ِﺮ ِﻩ‪،‬ﹸﺛ ‪‬ﻢ ِﻟ‪‬ﻴ ﹸﻘ ﹾﻞ‪ :‬ﻳ‪‬ﺎ ﻓﹸﻼ ﹶﻥ ﺑـﻦ ﻓﹸﻼ‪‬ﻧ ﹶﺔ‪،‬ﹶﻓِﺈﻧ‪‬ـ ‪‬ﻪ ﻳ‪‬ـ ‪‬‬ ‫ﹶﻗ‪‬ﺒ ِﺮ ِﻩ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹾﺃ ِ‬
‫ﺴ‪‬ﺘﻮِﻱ ﻗﹶﺎ ِﻋﺪ‪‬ﺍ‪،‬ﹸﺛ ‪‬ﻢ ﻳﻘـﻮﻝ‪ :‬ﻳ‪‬ـﺎ ﻓﹸـﻼ ﹶﻥ ﺑـﻦ‬ ‫ﺐ‪،‬ﹸﺛ ‪‬ﻢ ﻳﻘﻮﻝ‪ :‬ﻳ‪‬ﺎ ﻓﹸﻼ ﹶﻥ ﺑﻦ ﻓﹸﻼ‪‬ﻧ ﹶﺔ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳﺠِﻴ ‪‬‬
‫ﺖ‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ‪،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ﹾﻞ‪ :‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﻣ‪‬ـﺎ ‪‬ﺧ ‪‬ﺮﺟ‪‬ـ ‪‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻻ ‪‬ﺗ ‪‬‬ ‫ﻓﹸﻼ‪‬ﻧ ﹶﺔ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻳﻘﻮﻝ‪ :‬ﹶﺃ ‪‬ﺭ ِﺷ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬‬
‫ﺖ ﺑِﺎﻟﱠﻠ ِﻪ‬
‫ﻚ ‪‬ﺭﺿِﻴ ‪‬‬ ‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﹶﺃ ﹾﻥ ﻻ ِﺇﹶﻟ ‪‬ﻪ ﺇِﻻ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒﻴ‪‬ﺎ‪ ،‬ﻭﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ِﺇﻣ‪‬ﺎﻣ‪‬ﺎ‪،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻧ ِﻜ ‪‬ﲑﺍ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹸﺬ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﻣِﻨ ‪‬ﻬﻤ‪‬ﺎ‬
‫‪‬ﺭﺑ‪‬ﺎ‪ ،‬ﻭﺑِﺎ ِﻹﺳ‪‬ﻼ ِﻡ ﺩِﻳﻨ‪‬ﺎ‪ ،‬ﻭِﺑ ‪‬ﻤ ‪‬‬
‫ﺠ‪‬ﺘ ‪‬ﻪ‪،‬ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣﺠِﻴﺠ‪‬ـ ‪‬ﻪ‬ ‫ِﺑ‪‬ﻴ ِﺪ ﺻ‪‬ﺎ ِﺣِﺒ ِﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺍ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ ﺑﻨﺎ ﻣ‪‬ﺎ ‪‬ﻧ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ﹸﻟ ﱢﻘ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﺣﻮ‪‬ﺍ َﺀ‪،‬ﻳ‪‬ﺎ ﻓﹸﻼ ﹶﻥ‬
‫ﻑ ﹸﺃ ‪‬ﻣﻪ‪‬؟ ﻗﹶﺎ ﹶﻝ‪":‬ﹶﻓ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ"‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺭ ‪‬ﺟ ﹲﻞ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫‪٤٢٥‬‬
‫ﺑﻦ ‪‬ﺣﻮ‪‬ﺍ َﺀ"‪..‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻘﻦ ﺭﲪﻪ ﺍﷲ ‪ِ " :٤٢٦‬ﺇ ‪‬ﺳﻨ‪‬ﺎﺩﻩ ﻟﹶﺎ ﺃﻋﻠﻢ ِﺑ ِﻪ ‪‬ﺑﺄﹾﺳﺎ‪ ،‬ﻭ‪‬ﺫﻛﺮﻩ ﺍﹾﻟﺤ‪‬ﺎﻓِﻆ ﹶﺃﺑ‪‬ﻮ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮﺭ ﻓِﻲ‬
‫ﺼﺤِﻴﺢ«‪ ،‬ﻭﺯ‪‬ﺍﺩ ﺑﻌﺪ ﹶﻗﻮ‪‬ﻟﻪ‪» :‬ﻗﺪ ﻟﻘﻦ ﺣﺠ‪‬ﺘﻪ«‪» :‬ﻭ‪‬ﻳﻜﻮﻥ ﺍﷲ )ﺣﺠ‪‬ﺘـﻪ (‬ ‫»ﺟ‪‬ﺎﻣﻊ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎﺀ ﺍﻟ ‪‬‬
‫ﺩﻭ‪‬ﻤ‪‬ﺎ« ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﻗﺪ ﺃﺭﺧﺺ ﺍ ِﻹﻣ‪‬ﺎﻡ ﹶﺃ ‪‬ﺣﻤﺪ ﺑﻦ ‪‬ﺣ‪‬ﻨﺒ‪‬ﻞ ﻓِﻲ ﺗﻠﻘﲔ ﺍﹾﻟ ‪‬ﻤﻴ‪‬ﺖ‪ ،‬ﻭﹶﺃ ‪‬ﻋﺠ‪‬ﺒ ‪‬ﻪ ﹶﺫﻟِـﻚ‪،‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪) :‬ﺃﻫﻞ ( ﺍﻟﺸ‪‬ﺎﻡ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ‪‬ﻧ ‪‬ﻪ ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮﺭ‪ :‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻣﻦ ﺍﻟﻌﺰﻣﺎﺕ ﻭﺍﻟﺘـﺬﻛﲑ ﺑِﺎﻟﻠﱠـﻪ‪،‬‬
‫ﻭ)ﺍﻟﺴﻤﺎﺡ ( ﺑﺬﻟﻚ ﻣﺄﺛﻮﺭ ﻋ‪‬ﻦ ﺍﻟﺴ‪‬ﻠﻒ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟﺤ‪‬ﺎﻓِﻆ ﺯ‪‬ﻛﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻓِﻲ ﺍﹾﻟﺠ‪‬ـﺰ‪‬ﺀ ﺍﻟﱠـﺬِﻱ‬

‫‪ - ٤٢٥‬ﺍﻟﻄﱪﺍﱐ)‪ ( ٧٩٧٩‬ﻭﺗﺎﺭﻳﺦ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ‪٧٣/٢٤‬ﻭﺍ‪‬ﻤﻊ ‪ ٤٥/٣‬ﻭﺍﻟﺪﻋﺎﺀ ﻟﻠﻄـﱪﺍﱐ )‪ ( ١٢١٤‬ﻭﺇﲢـﺎﻑ‬

‫ﺍﻟﺴﺎﺩﺓ ﺍﳌﺘﻘﲔ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪ ٣٦٨/١٠‬ﻭ‪ ٣٦٩‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪ ٩٠ - ٨٩/٤‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ ‪-‬‬
‫ﺩﻭﻥ ﻟﻔﻈﺔ ﻷﻣﻪ ‪ -‬ﻓﺈ‪‬ﺎ ﻣﻨﻜﺮﺓ ﻭﳐﺎﻟﻔﺔ ﳌﺎ ﻭﺭﺩ ﻣﻦ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﻵﺑﺎﺋﻬﻢ ﻭﻟﻴﺲ ﻷﻣﻬﺎ‪‬ﻢ ‪.‬‬
‫‪ - ٤٢٦‬ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﺝ ‪ / ٥‬ﺹ ‪( ٣٣٤‬‬

‫‪١٨٨‬‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ‪‬ﺗ‪‬ﻴ ِﻦ » ‪‬ﻭﺃﹶﻥ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﺁِﺗﻴ‪‬ﺔ ﻟﹶﺎ ﺭﻳﺐ ﻓِﻴﻬ‪‬ـﺎ‪،‬‬
‫ﺧﺮﺟﻪ ﻓِﻲ ﺍﻟ‪‬ﺘ ﹾﻠﻘِﲔ ﺑﻌﺪ ﺃﹶﻥ ﺳ‪‬ﺎﻗﻪ‪ :‬ﻭﻓِﻴﻪ ﺑﻌﺪ ﺍﻟ ‪‬‬
‫‪‬ﻭﺃﹶﻥ ﺍﷲ )ﻳ‪‬ﺒﻌ‪‬ﺚ ( ﻣﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒ‪‬ﻮﺭ« ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ﻧﻌﻴﻢ ﺍﻟﹾﺤﺪﺍﺩ‪ :‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳﺚ ﹶﻏﺮِﻳـﺐ ﻣـﻦ‬
‫ﻱ ( ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﺑ‪‬ﻦ ﺃﰊ ﺣ‪‬ﺎﺗِﻢ‪:‬‬
‫‪‬ﺣﺪِﻳﺚ ‪‬ﺣﻤ‪‬ﺎﺩ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻣ‪‬ﺎ ﻛﺘﺒﺘﻪ ِﺇﻟﱠﺎ ﻣﻦ ‪‬ﺣﺪِﻳﺚ ﺳﻌﻴﺪ )ﺍﹾﻟﹶﺄ ‪‬ﺯ ِﺩ ‪‬‬
‫ﻱ ( ﻋ‪‬ﻦ ﺃﰊ ﹸﺃﻣ‪‬ﺎﻣ‪‬ﺔ ﺍﹾﻟﺒ‪‬ﺎ ِﻫِﻠ ‪‬ﻲ ‪‬ﺭﻭ‪‬ﻯ ﻋ‪‬ﻨ ‪‬ﻪ ‪ ...‬ﺳﻤِﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﹶﺫﻟِـﻚ ‪.٤٢٧‬‬ ‫ﺳﻌﻴﺪ )ﺍﹾﻟﹶﺄ ‪‬ﺯ ِﺩ ‪‬‬
‫ﻱ ( ‪‬ﻭﻭ‪‬ﻗﻊ ﻓِﻲ ﺭﻭﺍﻳﺘﻨـﺎ »ﺍﻷﻭﺩﻱ«‪ ،‬ﻭﻫ‪‬ـ ‪‬ﻮ ‪‬ﻣ ‪‬ﻌﻨ‪‬ـﻰ‬ ‫ﻱ‪ :‬ﻫ ﹶﻜﺬﹶﺍ ﻗﹶﺎ ﹶﻝ‪) :‬ﺍﹾﻟﹶﺄ ‪‬ﺯ ِﺩ ‪‬‬‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﺬ ِﺭ ‪‬‬
‫ﻱ ( ﱂ ﺃﺭ ﹶﻟ ‪‬ﻪ ﺫﻛـﺮ‬ ‫ﻀ ‪‬ﻌﻔﹶﺎﺀ«‪ :‬ﺳﻌﻴﺪ )ﺍﹾﻟﹶﺄ ‪‬ﺯ ِﺩ ‪‬‬
‫ﺠﻬ‪‬ﻮﻝ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ﱠﺬ ‪‬ﻫِﺒ ‪‬ﻲ ﻓِﻲ »ﺍﹾﻟﻤ‪‬ﻐﻨِﻲ ِﻓﻲ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻀ ‪‬ﻌﻔﹶﺎﺀ ‪‬ﻭﻟﹶﺎ ﻏﹶﲑﻫﻢ‪.‬‬ ‫ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻟﹶﻜِﻦ ‪‬ﺣﺪِﻳﺜﻪ ‪‬ﻫﺬﹶﺍ ﹶﻟ ‪‬ﻪ ‪‬ﺷﻮ‪‬ﺍﻫِﺪ ﻳﻌﺘﻀﺪ ‪‬ﺎ ‪ -‬ﻭﺍﻟﻐﺮﻳﺐ ﺃﹶﻥ ﺍﻟ ‪‬‬
‫ﺸﻴ‪‬ﺦ ﺯ‪‬ﻛﻲ ﺍﻟـﺪ‪‬ﻳﻦ ﱂ‬
‫ﺹ ﻭ‪‬ﺣﺪﻩ –‬
‫ﺼ‪‬ﻨﻔﻪ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮﺭ ﻣِﻨﻬ‪‬ﺎ ﻏﲑ ‪‬ﺣﺪِﻳﺚ ‪‬ﻋﻤ‪‬ﺮﻭ ﺑﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬ ‫ﻳﺬﻛﺮ ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﻣِﻨﻬ‪‬ﺎ ‪‬ﺣﺪِﻳﺚ‪ » :‬ﻭﺍﺳﺄﻟﻮﺍ ﹶﻟ ‪‬ﻪ )ﺍﻟﺘﺜﺒﻴﺖ ( «‪ ٤٢٨‬ﻭ‪‬ﻗﺪ ﺳﻠﻒ ‪.‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻨ‪‬ﻪ ﺃﹶﻧﻪ ﻗﹶﺎ ﹶﻝ‪» :‬ﺇِﺫﺍ ﺩﻓﻨﺘﻤﻮﱐ ﻓـﺴﻨﻮﺍ ‪‬ﻋﻠﹼـﻲ‬
‫ﺹ ‪‬ﺭ ِ‬
‫‪‬ﻭﻣِﻨﻬ‪‬ﺎ‪ :‬ﺣﺪِﻳﺚ ‪‬ﻋﻤ‪‬ﺮﻭ ﺑﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺍﻟ‪‬ﺘﺮ‪‬ﺍﺏ ﺳﻨ‪‬ﺎ‪ ،‬ﱠﰒ ﺃﻗِﻴﻤ‪‬ﻮﺍ ﺣﻮﻝ ﹶﻗ‪‬ﺒﺮِﻱ ﻗﺪﺭ ﻣ‪‬ﺎ ﻳ‪‬ﻨﺤ‪‬ﺮ ﺟﺰﻭﺭ ﻭ‪‬ﻳﻘﺴﻢ ﻟﹶﺤﻤﻬ‪‬ﺎ؛ ‪‬ﺣﺘ‪‬ﻰ ﺃﺳـﺘﺄﻧﺲ‬
‫ﺻﺤِﻴﺤﻪ« ﻓِﻲ ﻛﺘﺎﺏ ﺍﹾﻟِﺈﳝ‪‬ﺎﻥ‪،‬‬
‫ﺑﻜﻢ‪ ،‬ﻭ‪‬ﺃﻋﻠﻢ ﻣ‪‬ﺎﺫﹶﺍ ﺃﺭﺍﺟﻊ ﺭﺳﻞ ‪‬ﺭﺑ‪‬ﻲ« ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﻣ‪‬ﺴﻠﻢ ﻓِﻲ » ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺑﻌﺾ ﻣﻦ ‪‬ﺣﺪِﻳﺚ ﹶﻃﻮِﻳﻞ‪. ٤٢٩‬‬
‫ﺻﺤِﻴﺢ ‪.‬‬
‫ﺠ ‪‬ﻤ ِﺔ ﻭﺑﺎﳌﻬﻤﻠﺔ‪ ،‬ﻭ ِﻛﻠﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻣ‪‬ﺘﻘﹶﺎﺭﺏ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﲎ ‪‬‬
‫ﻱ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫»ﺳﻨﻮﺍ«‪ :‬ﺭ ِﻭ ‪‬‬
‫ﺠﺰ‪‬ﻭﺭ ‪ِ -‬ﺑ ﹶﻔﺘ‪‬ﺢ ﺍﹾﻟﺠِﻴﻢ ‪ -‬ﻣﻦ ﺍﹾﻟِﺈﺑِﻞ‪ ،‬ﻭﺍﳉﺰﺭﺓ ﻣﻦ ﻏﹶﲑﻫ‪‬ﺎ ‪ .‬ﺫﻛﺮﻩ ِﻋﻴ‪‬ﺎﺽ‪ ،‬ﻭﻓِﻲ ﻛﺘـﺎﺏ‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻀﺄﹾﻥ ﻭﺍﳌﻌﺰ ﺧ‪‬ﺎﺻ‪‬ﺔ ‪.‬‬ ‫»ﺍﻟﹾﻌﲔ«‪ :‬ﺍﳉﺰﺭﺓ ﻣﻦ ﺍﻟ ‪‬‬
‫ﲪﺮ‪‬ﺍﻥ‪ ،‬ﻋ‪‬ﻦ ‪‬ﻋ ِﻄﻴ‪‬ـﺔ‬
‫ﺤﻤ‪‬ﺪ ﺑﻦ ‪‬‬
‫‪‬ﻭﻣِﻨﻬ‪‬ﺎ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻓِﻲ »ﺃﻛﱪ ﻣﻌﺎﲨﻪ« ﻣﻦ ‪‬ﺣﺪِﻳﺚ ‪‬ﻣ ‪‬‬
‫ﺍﻟﺮﻋﺎﺀ‪ ،‬ﻋ‪‬ﻦ ﺍﳊﻜﻢ ﺑﻦ ﺍﹾﻟﺤ‪‬ﺎﺭِﺙ ﺍﻟﺴ‪‬ﻠ ِﻤ ‪‬ﻲ »ﺃﹶﻧﻪ ﻏﺰﺍ ﻣ‪‬ـ ‪‬ﻊ ‪‬ﺭﺳ‪‬ـﻮﻝ ﺍﷲ ‪ -  -‬ﹶﺛﻠﹶـﺎﺙ‬

‫‪ - ٤٢٧‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ] ﺝ‪- ٤‬ﺹ ‪٣٢٣[ ٧٦‬‬

‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﺖ ‪‬ﻭﹶﻗ ‪‬‬ ‫‪ - ٤٢٨‬ﻋ ‪‬ﻦ ﻫ‪‬ﺎِﻧ ٍﺊ ‪‬ﻣ ‪‬ﻮﻟﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ - -‬ﺇﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹶ‬
‫ﻍ ِﻣ ‪‬ﻦ ‪‬ﺩ ﹾﻓ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬
‫ﺴﹶﺄ ﹸﻝ «‪.‬ﺍﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻟﻠﺒﻴﻬﻘﻲ)‪ ( ١٨٦‬ﻭﺍﻟﺰﻫﺪ ﻷﲪﺪ ﺑـﻦ‬ ‫ﺖ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﺍﻵ ﹶﻥ ‪‬ﻳ ‪‬‬
‫» ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭﺍ َﻷﺧِﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺳﻠﹸﻮﺍ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﺘﹾﺜﺒِﻴ ‪‬‬
‫ﺣﻨﺒﻞ )‪ ( ٦٩٣‬ﻭﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ )‪ ( ٣٢٢٣‬ﺻﺤﻴﺢ‬
‫‪ - ٤٢٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ)‪( ٣٣٦‬‬

‫‪١٨٩‬‬
‫ﻏﺰﻭﺍﺕ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ‪:‬ﻟﻨﺎ‪ :‬ﺇِﺫﺍ ﺩﻓﻨﺘﻤﻮﱐ ﻭﺭﺷﺸﺘﻢ ‪‬ﻋﻠﹶﻰ ﹶﻗ‪‬ﺒﺮِﻱ ﺍﳌﹶﺎﺀ ﻓﹶﻘﻮﻣ‪‬ـﻮﺍ ‪‬ﻋﻠﹶـﻰ ﹶﻗﺒ‪‬ـﺮِﻱ‪،‬‬
‫ﻭﺍﺳﺘﻘﺒﻠﻮﺍ ﺍﻟﹾﻘ‪‬ﺒﻠﹶﺔ‪ ،‬ﻭ‪‬ﺍﺩﻋﻮﺍ ﱄ« ‪.٤٣٠‬‬
‫‪‬ﻭﻣِﻨﻬ‪‬ﺎ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﺑ‪‬ﻦ ﺃﰊ ﺣ‪‬ﺎﺗِﻢ ﻓِﻲ »ﻋﻠﻠﻪ« ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﺄﹶﻟﺖ )ﺃﰊ ﻋ‪‬ﻦ ‪‬ﺣﺪِﻳﺚ ( ﹸﺛﻤ‪‬ﺎﻣ‪‬ﺔ ﺑـﻦ‬
‫ﺍﻟﻨ‪‬ﻀﺮ ﺑﻦ ﺃﻧﺲ )ﻗﹶﺎ ﹶﻝ‪) :‬ﻛﹶﺎ ﹶﻥ ﺃﻧﺲ ( ﺇِﺫﺍ ﺷﻬﺪ ‪‬ﺟﻨ‪‬ﺎﺯ‪‬ﺓ ﺍﹾﻟﺄﹶﺥ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ﻭﻗﻒ ‪‬ﻋﻠﹶﻰ ﻗﹶـﱪﻩ‬
‫ﺑﻌﺪ ﺃﹶﻥ ﻳﺪ‪‬ﻓﻦ‪ ،‬ﹶﻓﻴﻘﻮﻝ‪ :‬ﺟ‪‬ﺎﻑ ﺍ َﻷﺭ‪‬ﺽ ﻋ‪‬ﻦ ) ‪‬ﺟ‪‬ﻨ‪‬ﺒ‪‬ﻴ ِﻪ ( « ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻋ‪‬ﻦ ﹸﺛﻤ‪‬ﺎﻣ‪‬ﺔ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﻧﺲ‪. ٤٣١‬‬
‫‪‬ﻭﻣِﻨﻬ‪‬ﺎ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻓِﻲ »ﺃﻛﱪ ﻣﻌﺎﲨﻪ« ﹶﺃﻳ‪‬ﻀﺎ‪ ،‬ﻣﻦ ‪‬ﺣﺪِﻳﺚ ﻣ‪‬ﺒﺸﺮ ﺑﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴﻞ‪ ،‬ﹶﺛﻨ‪‬ﺎ‬
‫ﺠﻠﹶﺎﺝ‪ ،‬ﻋ‪‬ﻦ ﹶﺃﺑِﻴﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ‪:‬ﺃﰊ‪» :‬ﻳ‪‬ﺎ ﺑـﲏ‪ ،‬ﺇِﺫﺍ ﺃﹶﻧـﺎ ﻣـﺖ‬
‫ﻋﺒﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻦ ﺑﻦ ﺍﹾﻟ ‪‬ﻌﻠﹶﺎﺀ ﺑﻦ ﺍﻟﱠﻠ ‪‬‬
‫ﻓﺄﳊﺪﱐ‪ ،‬ﹶﻓﺈِﺫﺍ ‪‬ﻭﺿ‪‬ﻌﺘﻨِﻲ ﻓِﻲ ﳊﺪﻱ ﻓﹶﻘﻞ‪ :‬ﺑﺎﺳﻢ ﺍﷲ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ِﻣﻠﱠﺔ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﷲ ‪ .‬ﱠﰒ ﺳ ‪‬ﻦ ﻋﻠ ‪‬ﻲ‬
‫ﺍﻟ‪‬ﺘﺮ‪‬ﺍﺏ ﺳﻨ‪‬ﺎ‪ ،‬ﱠﰒ ﺍ ﹾﻗﺮ‪‬ﺃ ِﻋﻨ‪‬ﺪ ‪‬ﺭﹾﺃﺳِﻲ ِﺑﻔﹶﺎِﺗﺤ‪‬ﺔ ﺍﹾﻟ‪‬ﺒ ﹶﻘﺮ‪‬ﺓ ﻭﺧﺎﲤﺘﻬﺎ‪ ،‬ﹶﻓِﺈﻧ‪‬ﻲ ‪‬ﺳﻤِﻌﺖ ‪‬ﺭﺳ‪‬ـﻮﻝ ﺍﷲ ‪-‬‬
‫‪ -‬ﻳﻘﻮﻝ‪ :‬ﹶﺫﻟِﻚ« ‪) .٤٣٢‬ﻭ‪‬ﻋﺒﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻦ ‪‬ﻫﺬﹶﺍ‪،‬ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﻣ‪‬ﺒﺸﺮ ﺑﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴﻞ ﺍﻟﹾﺤﹶﻠﺒِﻲ (‬
‫‪ ،‬ﺫﻛﺮﻩ ﺍﺑ‪‬ﻦ ﺣﺒ‪‬ﺎﻥ ﻓِﻲ »ﺛﻘﺎﺗﻪ«‪. ٤٣٣‬‬
‫‪‬ﻭﻣِﻨﻬ‪‬ﺎ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﹶﺃﻳ‪‬ﻀﺎ ﻓِﻲ ﺍﻟﹾﻜﺘﺎﺏ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮﺭ ﻣﻦ ‪‬ﺣﺪِﻳﺚ )ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴﻢ ﺑﻦ ﺑﻜﺮ ﺑـﻦ‬
‫ﻋﺒﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻦ ( ‪ ،‬ﻋ‪‬ﻦ ِﺇ ‪‬ﺩﺭِﻳﺲ ﺍﻷﻭﺩﻱ‪ ،‬ﻋ‪‬ﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﹾﻤﺴﻴﺐ ﻗﹶﺎ ﹶﻝ‪» :‬ﺣﻀﺮﺕ ﺍﺑ‪‬ﻦ ﻋﻤﺮ‬
‫ﻓِﻲ ‪‬ﺟﻨ‪‬ﺎﺯ‪‬ﺓ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻭ‪‬ﺿﻌﻬ‪‬ﺎ ﻓِﻲ ﺍﻟﱠﻠﺤ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‪ :‬ﺑﺎﺳﻢ ﺍﷲ‪ ،‬ﻭﻓِﻲ ‪‬ﺳﺒِﻴﻞ ﺍﷲ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ِﻣﻠﱠﺔ ‪‬ﺭﺳ‪‬ـﻮﻝ‬
‫ﺸ‪‬ﻴﻄﹶﺎﻥ‪ ،‬ﻭ‪‬ﻣﻦ ‪‬ﻋﺬﹶﺍﺏ ﺍﹾﻟ ﹶﻘﺒ‪‬ﺮ‬
‫ﺍﷲ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺃﹶﺧﺬ ﻓِﻲ ﺍﻟﱠﻠﺒِﻦ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠﺤ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺃﺟﺮﻫ‪‬ﺎ ﻣﻦ ﺍﻟ ‪‬‬
‫‪ .‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺳﻮ‪‬ﻯ ﺍﻟﻠﱠﱭ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻗﹶﺎ ‪‬ﻡ ِﺇﻟﹶﻰ ﺟ‪‬ﺎﻧﺐ ﺍﹾﻟ ﹶﻘﺒ‪‬ﺮ‪ ،‬ﱠﰒ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﻟﱠﻠﻬ‪‬ـ ‪‬ﻢ ﺟ‪‬ـﺎﻑ ﺍ َﻷﺭ‪‬ﺽ ﻋ‪‬ـﻦ‬
‫ﺟﻨﺒﻴﻬﺎ‪ ،‬ﻭ‪‬ﺻﻌﺪ ﺭﻭﺣﻬﺎ‪ ،‬ﻭﻟﻘﻬﺎ ﻣِﻨﻚ ﺭﺿﻮﺍﻧﹰﺎ ‪ .‬ﻓﹶﻘﻠﺖ‪ :‬ﺃﺷﻴﺌﹰﺎ ﲰﻌﺘﻪ ﻣﻦ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﷲ ‪-‬‬

‫‪ - ٤٣٠‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ)‪ ( ٣١٠٠‬ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪ ( ٤٢٤٥‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻓِﻲ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﻋ ِﻄ‪‬ﻴ ﹸﺔ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ‪،‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ِﺮ ﹾﻓ ‪‬ﻪ ‪.‬‬
‫‪ - ٤٣١‬ﻋﻠﻞ ﺍﳊﺪﻳﺚ)‪( ١٠٩٠‬‬
‫‪ - ٤٣٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ)‪ ( ١٥٨٣٣‬ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ)ﺝ ‪ / ٤‬ﺹ ‪ ( ٧٣١٩) ( ٥٦‬ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋـﺪ‬
‫)‪ ( ٤٢٤٣‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ ‪ " :‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻮﱠﺛﻘﹸﻮ ﹶﻥ "‪.‬ﻗﻠﺖ ‪:‬ﻭﻫﻮ ﺣﺪﻳﺚ ﻗﻮﻱ‬
‫‪ - ٤٣٣‬ﺍﻟﺜﻘﺎﺕ ﻻﺑﻦ ﺣﺒﺎﻥ ] ﺝ ‪ - ٧‬ﺹ ‪ ( ٩١٤٤) [ ٩٠‬ﻭﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ]ﺝ ‪ - ١‬ﺹ ‪- ٣٩٧٥- [ ٣٤٨‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﻟﻠﺠﻼﺝ ﲜﻴﻤﲔ ﻧﺰﻳﻞ ﺣﻠﺐ ﻣﻘﺒﻮﻝ ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ﺕ‬

‫‪١٩٠‬‬
‫‪ -‬ﺃﻡ ‪‬ﺷﻴ‪‬ﺌﺎ ﻗﻠﺘﻪ ﻣﻦ ‪‬ﺭﺃﹾﻳﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇﻧ‪‬ﻲ ﺇِﺫﺍ ﻟﻘﺎﺩﺭ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﹶﻘﻮ‪‬ﻝ‪ ،‬ﺑﻞ ‪‬ﺳﻤِﻌﺖ ﻣﻦ ‪‬ﺭﺳ‪‬ـﻮﻝ‬
‫ﺠﻬ‪‬ﻮﻝ ‪ .‬ﻗﹶﺎﻟﹶﻪ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎﺗِﻢ‪. ..‬‬
‫ﺍﷲ ‪ .٤٣٤ « -  -‬ﻭِﺇ ‪‬ﺩﺭِﻳﺲ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬
‫‪‬ﻭﻣِﻨﻬ‪‬ﺎ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺳﻌﻴﺪ ﺑﻦ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮﺭ ﻓِﻲ »ﺳﻨ‪‬ﻨﻪ« ﻋ‪‬ﻦ ﺭ‪‬ﺍﺷﺪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﺿﻤﺮﺓ ﺑﻦ ﺣﺒﻴﺐ‪،‬‬
‫ﻭ‪‬ﺣﻜﻢ ﺑﻦ ‪‬ﻋ ‪‬ﻤﻴ‪‬ﺮ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪» :‬ﺇِﺫﺍ ﺳﻮﻱ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤﻴ‪‬ﺖ ﻗﹶﱪﻩ ﻭ‪‬ﺍ‪‬ﻧﺼ‪‬ﺮﻑ ﺍﻟﻨ‪‬ﺎﺱ ﻋ‪‬ﻨـ ‪‬ﻪ؛ ﻛﹶـﺎﻧ‪‬ﻮﺍ‬
‫ﻳﺴﺘﺤﺒﻮﻥ ﺃﹶﻥ ‪‬ﻳﻘﹶﺎﻝ ﻟ ﹾﻠﻤ‪‬ﻴﺖ ِﻋﻨ‪‬ﺪ ﻗﹶﱪﻩ‪ :‬ﻳ‪‬ﺎ ﻓﻠﹶﺎﻥ‪ ،‬ﻗﻞ‪ :‬ﻟﹶﺎ ِﺇﻟﹶﻪ ِﺇﻟﱠﺎ ﺍﷲ‪ ،‬ﺃﺷﻬﺪ ﺃﹶﻥ ﻟﹶﺎ ِﺇﻟﹶﻪ ِﺇﻟﱠﺎ ﺍﷲ‬
‫ﺤﻤ‪‬ـﺪ ) ﱠﰒ ﻳﻨ‪‬ـﺼ‪‬ﺮﻑ ( "‪. ٤٣٥‬‬ ‫‪ -‬ﹶﺛﻠﹶﺎﺙ ‪‬ﻣﺮ‪‬ﺍﺕ ‪ -‬ﻗﻞ‪ :‬ﺭﺑ‪‬ﻲ ﺍﷲ‪ ،‬ﻭﺩﻳﲏ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎﻡ‪ ،‬ﻭﻧﺒﻴﻲ ‪‬ﻣ ‪‬‬
‫ﳊﺪِﻳﺚ ﺃﰊ ﹸﺃﻣ‪‬ﺎﻣ‪‬ﺔ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮﺭ‪.‬‬
‫ﹶﻓ ‪‬ﻬ ِﺬ ِﻩ ‪‬ﺷﻮ‪‬ﺍﻫِﺪ ﹶ‬
‫ﺲ ﺑﺎﻟﻘﺎﺋﻢ‪ ،‬ﻭ‪‬ﻟﻜﻨﻪ )ﻳﻌﺘﻀﺪ(‬ ‫ﳊﺪِﻳﺚ ِﺇ ‪‬ﺳﻨ‪‬ﺎﺩﻩ ﹶﻟ‪‬ﻴ ‪‬‬‫ﺸﻴ‪‬ﺦ ‪‬ﺗ ِﻘ ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦ ﺑﻦ ﺍﻟﺼ‪‬ﻼﺡ‪ :‬ﻫﺬﹶﺍ ﺍ ﹶ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫ﺑﺸﻮﺍﻫﺪ ﻭﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺸ‪‬ﺎﻡ ِﺑ ِﻪ ﹶﻗﺪِﳝﺎ ‪.‬‬
‫ﺿﻌِﻴﻔﺎ ﻓﻴﺴﺘﺄﻧﺲ ِﺑ ِﻪ‪،‬‬‫ﳊﺪِﻳﺚ ‪‬ﻭﺇِﻥ ﻛﹶﺎ ﹶﻥ ‪‬‬‫ﻱ ﻓِﻲ »ﺷﺮﺡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬﺬﹼﺏ«‪ " :٤٣٦‬ﻫﺬﹶﺍ ﺍ ﹶ‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﻭ‪‬ﻗﺪ ﺍﺗ‪‬ﻔﻖ ‪‬ﻋﹶﻠﻤ‪‬ﺎﺀ ﺍﹾﻟﻤ‪‬ﺤﺪﺛﲔ ‪‬ﻭﻏﹶﲑﻫﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎﳏ‪‬ﺔ ﻓِﻲ ﹶﺃﺣ‪‬ﺎﺩِﻳﺚ ﺍﹾﻟﻔﹶـﻀ‪‬ﺎﺋِﻞ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴـﺐ‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﻟﹶﺎ ﺳِﻴﻤ‪‬ﺎ ﻭ‪‬ﻗﺪ ﺍﻋﺘﻀﺪ ﺑﺸﻮﺍﻫﺪ‪ ،‬ﻭ‪‬ﱂ ﻳﺰﻝ ﺃﻫﻞ ﺍﻟﺸ‪‬ﺎﻡ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌﻤ‪‬ﻞ ِﺑﻬ‪‬ـﺬﹶﺍ ﻓِـﻲ‬
‫ﺯﻣﻦ ﻣﻦ ‪‬ﻳ ﹾﻘ‪‬ﺘﺪ‪‬ﻯ ِﺑ ِﻪ ‪‬ﻭِﺇﻟﹶﻰ ﺍﻟﹾﺂﻥ "‪.‬‬
‫ﻗﻠﺖ‪ :‬ﹶﻟﻜِﻦ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟﹶﺄﹾﺛﺮ‪‬ﻡ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ ‪ -‬ﻳ ‪‬ﻌﻨِﻲ‪ :‬ﺍﺑ‪‬ﻦ ‪‬ﺣ‪‬ﻨﺒ‪‬ﻞ ‪ :-‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﺗﺼﻨﻌﻮﻧﻪ‬
‫ﺇِﺫﺍ ﺩﻓﻦ ﺍﹾﻟ ‪‬ﻤﻴ‪‬ﺖ ! ﻳﻘﻒ ﺍﻟﺮﺟﻞ ‪‬ﻭﻳﻘﻮﻝ‪ :‬ﻳ‪‬ﺎ ﻓﻠﹶﺎﻥ ﺍﺑ‪‬ﻦ ﹸﻓﻠﹶﺎﻧ‪‬ﺔ‪ ،‬ﺍﺫﻛﺮ ﻣ‪‬ـﺎ ﻓﹶﺎﺭ‪‬ﻗـﺖ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ؛‬
‫ﺕ ﹶﺃﺑ‪‬ـﻮ‬
‫‪‬ﺷﻬ‪‬ﺎﺩ‪‬ﺓ ﺃﹶﻥ ﻟﹶﺎ ِﺇﻟﹶﻪ ِﺇﻟﱠﺎ ﺍﷲ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﹶﺃﻳ‪‬ﺖ ﺃﺣﺪﺍ ﻓﻌﻞ ‪‬ﻫﺬﹶﺍ ِﺇﻟﱠﺎ ﺃﻫﻞ ﺍﻟﺸ‪‬ﺎﻡ ﺣِﲔ ﻣ‪‬ﺎ ‪‬‬
‫ﺍﹾﻟﻤ‪‬ﻐﲑ‪‬ﺓ‪) ،‬ﺟ‪‬ﺎ َﺀ ِﺇ‪‬ﻧﺴ‪‬ﺎﻥ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺫﻟِﻚ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟﻤ‪‬ﻐﲑ‪‬ﺓ ( ﻳ ‪‬ﺮﻭ‪‬ﻯ ﻣ‪‬ﺘﻨﻪ ﻋ‪‬ﻦ ﺃﰊ ﺑﻜﺮ ﺑـﻦ ﺃﰊ‬
‫‪‬ﻣ ‪‬ﺮﻳ‪‬ﻢ‪ ،‬ﻋ‪‬ﻦ ﹶﺃ ‪‬ﺷﻴ‪‬ﺎﺧﻬﻢ ﺃﹶ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ‪‬ﻧ ‪‬ﻪ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﺍﺑ‪‬ﻦ ‪‬ﻋﻴ‪‬ﺎﺵ ﻳﺮﻭﻱ ِﺑ ِﻪ ‪ .‬ﻳﺸِﲑ ﺑﺬﻟﻚ ِﺇﻟﹶﻰ‬
‫‪٤٣٧‬‬
‫‪‬ﺣﺪِﻳﺚ ﺃﰊ ﹸﺃﻣ‪‬ﺎﻣ‪‬ﺔ ﺍﻟﺴﺎﻟﻒ ‪".‬‬

‫‪ - ٤٣٤‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ)‪ ( ١٦٢٠‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ)‪ ( ١٢٩١٧‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻓﻴﻪ ﲪﺎﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﻫـﻮ‬
‫ﻣﺘﻔﻖ ﻋﻠﻰ ﺗﻀﻌﻴﻔﻪ‪.‬‬
‫‪ - ٤٣٥‬ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ﻣﻦ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ )‪ ( ٥٨٣‬ﻭﺍﻟﺘﻠﺨﻴﺺ ﺍﳊـﺒﲑ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٧٩٦) ( ٣١١‬ﻭﻫـﻮ ﺻـﺤﻴﺢ‬
‫ﻣﻘﻄﻮﻉ‬
‫‪ - ٤٣٦‬ﺍ‪‬ﻤﻮﻉ)ﺝ ‪ / ٥‬ﺹ ‪( ٣٠٤‬‬
‫‪ - ٤٣٧‬ﺍﻧﻈﺮ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ )ﺝ ‪ / ٢‬ﺹ ‪ ( ٣٩٧‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )ﺝ ‪ / ٤‬ﺹ ‪( ١٥٩٠) ( ٤٦٥‬‬

‫‪١٩١‬‬
‫ﺖ‪ :‬ﻫﺬﺍ ﺍﻟﺘﻠﻘﲔ ﻟﻴﺲ ﻓﻴﻪ ﺟﺪﻳﺪﹰﺍ‪ ،‬ﻷﻥ ﻣﻔﺮﺩﺍﺗﻪ ﺛﺎﺑﺘﺔ ﺑﻨﺼﻮﺹ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﺍﳌﻨﻜﺮ ﻓﻴـﻪ‬
‫ﻗﻠ ‪‬‬
‫ﻋﻨﺪﻱ ﻫﻮ ﻟﻔﻈﺔ ﻳﺎ ﺍﺑﻦ ﻓﻼﻧﺔ‪ ،‬ﻷﻥ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻨﺴﺒﺔ ﻟـﻸﺏ ﻻ ﺍﻷﻡ ‪.‬‬
‫ﺐ ﻫﺬﺍ ﺍﻟﺘﻠﻘﲔ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‪.‬‬‫ﻭﳍﺬﺍ ﺍﺳﺘﺤ ‪‬‬
‫ﻭﺃ ‪‬ﻣﺎ ﻣﺎ ﺯﻋﻤﻪ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﺍﻟﻀﻌﻴﻔﺔ )‪ ( ٥٩٩‬ﻣﻦ ﺭﺩﻩ‬
‫ﻟﻠﺤﺪﻳﺚ ﻭﺍﻋﺘﺒﺎﺭﻩ ﻣﻨﻜﺮﹰﺍ ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻋﺪﻡ ﺇﻃﻼﻋﻪ ﻋﻠﻰ ﺑﻘﻴﺔ ﺃﺳـﺎﻧﻴﺪﻩ ﻭﺷـﻮﺍﻫﺪﻩ‬
‫ﺣﻴﺚ ﻗﺎﻝ‪ " :‬ﻭﲨﻠﺔ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﺍﳊﺪﻳﺚ ﻣﻨﻜﺮ ﻋﻨﺪﻱ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻮﺿﻮﻋﹰﺎ ‪ .‬ﻭﻧﻘﻞ ﻋﻦ‬
‫ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺳﺒﻞ ﺍﻟﺴﻼﻡ‪" :‬ﻭﻳﺘﺤﺼﻞ ﻣﻦ ﻛﻼﻡ ﺃﺋﻤﺔ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻧـﻪ ﺣـﺪﻳﺚ ﺿـﻌﻴﻒ‬
‫ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻻ ﻳﻐﺘ ‪‬ﺮ ﺑﻜﺜﺮﺓ ﻣﻦ ﻳﻔﻌﻠﻪ"‪. ٤٣٨‬‬
‫ﺃﻗﻮ ﹸﻝ‪ :‬ﻫﺬﺍ ﻛﻼ ‪‬ﻡ ﻣﺮﺩﻭ ‪‬ﺩ ﻣﻦ ﺍﻻﺛﻨﲔ‪ ،‬ﻓﻤﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟـﺴﻠﻒ ؟!‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﺴﻠﻒ ﺑﺄﻥ ﺍﻟﻌﻤﻞ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺪﻋﺔ ؟!‬
‫ﻗﻠﺖ ‪ :‬ﻭﻗﺪ ﻧﺎﻗﺾ ﻧﻔﺴﻪ ﻓﺮﺩ ﻋﻠﻰ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺃﻣﻜﻨﺔ ﻋﺪﺓ ﻓﻔﻲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪-‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪ " (١٥٢‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻛﻤﺎ ﺗﻘﺪﻡ ‪ ،‬ﻓﻼ ﻳﻐﺘﺮ ﺑﻘﻮﻝ ﺍﻟﺼﻨﻌﺎﱐ ﰲ "‬
‫ﺳﺒﻞ ﺍﻟﺴﻼﻡ " ) ‪ " : ( ١٣٣ / ٣‬ﻭ ﺍﻻﺳﺘﻬﻼﻝ ﺭﻭﻱ ﰲ ﺗﻔـﺴﲑﻩ ﺣـﺪﻳﺚ ﻣﺮﻓـﻮﻉ‬
‫ﺿﻌﻴﻒ ‪ " :‬ﺍﻻﺳﺘﻬﻼﻝ ﺍﻟﻌﻄﺎﺱ " ‪ .‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺰﺍﺭ " ‪.‬‬
‫ﻭﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪ "( ١٩١‬ﻭﺃﻣﺎ ﺍﻟﺼﻮﻡ ﰲ ﺍﻟﺴﻔﺮ ‪ ،‬ﻓﻘﺪ ﺑﺪﺭﺕ ﻣﻦ ﺍﻟـﺼﻨﻌﺎﱐ‬
‫ﰲ " ﺳﺒﻞ ﺍﻟﺴﻼﻡ " ﻛﻠﻤﺔ ﻧﻔﻰ ﻓﻴﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺎﻡ ﰲ ﺍﻟﺴﻔﺮ‬
‫ﻓﺮﺿﺎ ﻓﻘﺎﻝ ) ‪ : ( ٣٤ / ٢‬ﺛﺒﺖ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﱂ ﻳﺘﻢ ﺭﺑﺎﻋﻴﺔ ﰲ ﺳﻔﺮ ‪،‬‬
‫ﻭ ﻻ ﺻﺎﻡ ﻓﻴﻪ ﻓﺮﺿﺎ " !‬
‫ﻭ ﳍﺬﺍ ﺗﻮﺟﻬﺖ ﺍﳍﻤﺔ ﺇﱃ ﺫﻛﺮ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺧﻄﺄ ﺍﻟﻨﻔﻲ ﺍﳌﺬﻛﻮﺭ ‪،‬‬
‫ﻭ ﻗﺪ ﻭﻫﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﻨﻌﺎﱐ ﰲ " ﺍﻟﻌﺪﺓ " ﻭ ﳘﺎ ﺁﺧﺮ ﻓﻘـﺎﻝ ) ‪ " : ( ٣٦٨ / ٣‬ﻭ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﻠﻢ ﻷﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻭ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻧﺴﺒﺔ ﻷﻡ ﺍﻟﺪﺭﺩﺍﺀ " ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ‬

‫‪ - ٤٣٨‬ﺳﺒﻞ ﺍﻟﺴﻼﻡ)‪( ١٦١/٢‬‬

‫‪١٩٢‬‬
‫ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﻫﻮ ﻋﻨﺪ ﻣﺴﻠﻢ ﻣﻦ ﻣﺴﻨﺪ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ‪ ،‬ﻟﻜﻨﻬﻤﺎ ﺃﺧﺮﺟﺎﻩ ﻣﻦ‬
‫ﻃﺮﻳﻖ ﺃﻡ ﺍﻟﺪﺭﺩﺍﺀ ﻋﻨﻪ ‪.‬‬
‫ﻭﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ)‪" ( ٢٣٩‬ﻭﻣﻦ ﺍﻟﻐﺮﺍﺋﺐ ﻗﻮﻝ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‬
‫ﺍﻟﻀﻌﻴﻒ ‪ " :‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﳎﻤﻊ ﻋﻠﻰ ﺣﻞ ﺍﻟﻄﻴﺐ ﻭ ﻏﲑﻩ ﺇﻻ ﺍﻟﻮﻁﺀ ﺑﻌﺪ ﺍﻟﺮﻣـﻲ ‪ ،‬ﻭ ﺇﻥ‬
‫ﱂ ﳛﻠﻖ "‬
‫ﻓﺈﻥ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ‪ ،‬ﻓﻘﺪ ﺧﺎﻟﻒ ﻓﻴﻪ ﻋﻤﺮ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟـﺴﻠﻒ ﻭ ﺣﻜـﻰ‬
‫ﺍﳋﻼﻑ ﻓﻴﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻢ ﺍﺑﻦ ﺭﺷﺪ ﰲ " ﺍﻟﺒﺪﺍﻳﺔ " ) ‪ ( ٢٩٥ / ١‬ﻓﺄﻳﻦ‬
‫ﺍﻹﲨﺎﻉ ؟ ! ﺍﻫـ‬
‫ﻗﻠﺖ ‪ :‬ﻣﻊ ﺃﻥ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﻗﺪ ﺫﻛﺮ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﻭﺡ ﺃﻥ ﺍﻟﻌﻤﻞ ﻗﺪ ﺟﺮﻯ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺃﻣﺼﺎﺭ ﺍﳌﺴﻠﻤﲔ ﻓﺄﻳﻬﻤﺎ ﺃﻭﱃ ﺑﺎﻹﺗﺒﺎﻉ ؟!‬
‫ﻒ‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺚ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﺳ‪‬ـ ﹶﻞ ﻭ‪‬ﺍﻟـ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ‪ ":‬ﻭﹶﻗ ‪‬ﺪ ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﻑ ‪‬ﻳ‪‬ﺘﺴ‪‬ﺎ ‪‬ﻣ ‪‬ﺢ ِﺑ ِﻪ ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ‪‬ﻭ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ‪‬ﻤ ﹾﻘ‪‬ﺘﻀ‪‬ﺎ ‪‬ﻩ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﻣِﻨﻬ‪‬ﺎ"‪.٤٣٩‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻗﹸﻮ ‪‬‬
‫ﻒ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ِﺑ ِﻪ ﻓِـﻲ‬
‫ﻀﻌِﻴ ‪‬‬
‫ﻒ ﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺿﻌِﻴ ‪‬‬
‫ﺚ ‪‬‬ ‫ﻒ ﻛﹶﺎ ﹶﻥ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﻭﻗﺎﻝ ﻋﻘﺐ ﺣﺪﻳﺚ‪ ":‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬
‫‪٤٤٠‬‬
‫ﻕ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﻣِﻦ ﺫﹶﺍ ‪‬ﻙ"‬
‫ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺑِﺎ‪‬ﺗﻔﹶﺎ ِ‬
‫ﺚ ‪ -‬ﹶﻓﻔِﻴـ ِﻪ‬
‫ﺖ ﺍﹾﻟﺤ‪‬ـﺪِﻳ ﹸ‬
‫ﻂ ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪ -‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳﹾﺜ‪‬ﺒ ِ‬
‫ﺨﱢ‬
‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﺤﺒ‪‬ﺎ ‪‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ ":‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻒ ﻓِـﻲ‬
‫ﻀﻌِﻴ ِ‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ِ‬ ‫ﻕ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀِ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ﺑِﺎﹾﻟ ‪‬‬
‫ﺼﻠﱢﻲ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﻗ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﺎ ﺍ‪‬ﺗﻔﹶﺎ ‪‬‬ ‫ﺤﺼِﻴ ﹸﻞ ‪‬ﺣ ِﺮ ٍﱘ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬‫‪‬ﺗ ‪‬‬
‫‪٤٤١‬‬
‫ﺤ ِﻮ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ"‬
‫ﺤﺮ‪‬ﺍ ِﻡ ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﻣِﻦ ‪‬ﻧ ‪‬‬ ‫ﺤﻠﹶﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺩ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﻀﻌِﻴ ﹶﻔ ِﺔ‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺕ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ َﺀ ‪‬ﻣ‪‬ﺘ ِﻔﻘﹸﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘﺴ‪‬ﺎ ‪‬ﻣ ِﺢ ﻓِﻲ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ ":‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ‪‬ﻣﺮ‪‬ﺍ ٍ‬
‫ﺲ ﻣِﻦ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ ‪ ،‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ" ‪.٤٤٢‬‬
‫ﺤ ِﻮﻫ‪‬ﺎ ‪ِ ،‬ﻣﻤ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻓِﻲ ﹶﻓﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ‪‬ﻭ‪‬ﻧ ‪‬‬

‫‪ - ٤٣٩‬ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ )ﺝ ‪ / ٢‬ﺹ ‪( ٩٤‬‬

‫‪ - ٤٤٠‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )ﺝ ‪ / ٣‬ﺹ ‪( ١٢٢‬‬
‫‪ - ٤٤١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )ﺝ ‪ / ٣‬ﺹ ‪( ٢٤٨‬‬
‫‪ - ٤٤٢‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )ﺝ ‪ / ٨‬ﺹ ‪( ٢٦١‬‬

‫‪١٩٣‬‬
‫ﺐ‬
‫ﺕ‪ ،‬ﻓﹶـ ﹶﺬ ‪‬ﻫ ‪‬‬
‫ﺖ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟﻤ‪‬ـ ‪‬ﻮ ِ‬
‫ﲔ ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬
‫ﻭﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ":٤٤٣‬ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ﻓِﻲ ‪‬ﺗ ﹾﻠ ِﻘ ِ‬
‫ﺱ ِﺑ ِﻪ‪،‬‬
‫ﲔ ﹶﻻ ‪‬ﺑ ﹾﺄ ‪‬‬ ‫ﺤ‪‬ﻨ ِﻔ‪‬ﻴ ِﺔ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺘ ﹾﻠ ِﻘ ‪‬‬
‫ﺏ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ﻭ‪‬ﺍﻟ ‪‬ﺰ‪‬ﻳﹶﻠ ِﻌ ‪‬ﻲ ِﻣﻦ‪ ‬ﺍﹾﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺾ ﹶﺃ ‪‬‬ ‫ﺍﹾﻟﻤ‪‬ﺎِﻟ ِﻜ‪‬ﻴﺔﹸ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪ :‬ﹶﻟ ﱢﻘﻨ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻮﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﹶﻓ ‪‬ﺮ ‪‬ﺧﺼ‪‬ﻮﺍ ﻓِﻴ ِﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭﺍ ِﺑ ِﻪ‪ِ ،‬ﻟﻈﹶﺎ ِﻫ ِﺮ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ِﺑ ِﻪ ﹶﻛﹶﺄﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﺍﹾﻟﺒ‪‬ـﺎ ِﻫِﻠ ‪‬ﻲ ‪‬ﻭ ﹶﻏﻴ‪‬ـ ِﺮ ِﻩ‪،‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻧﻘِﻞ ‪‬ﻋ ‪‬ﻦ ﻃﹶﺎِﺋ ﹶﻔ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺖ ِﺑﺎﹶﻟﻠﱠـ ِﻪ‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﺿِﻴ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻼ ٍﻥ‪ :‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﺩِﻳ‪‬ﻨ ‪‬‬‫ﻼ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﹸﻓ ﹶ‬‫ﺻ ﹶﻔ‪‬ﺘ ‪‬ﻪ ﹶﺃ ﹾﻥ ﻳﻘﻮﻝ‪ :‬ﻳ‪‬ﺎ ﹸﻓ ﹶ‬ ‫‪‬ﻭ ِ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻧِﺒﻴ‪‬ﺎ ‪. ٤٤٤‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﻼ ِﻡ ﺩِﻳﻨ‪‬ﺎ‪ ،‬ﻭ‪ِ‬ﺑ ‪‬ﻤ ‪‬‬
‫‪‬ﺭﺑ‪‬ﺎ‪ ،‬ﻭﺑِﺎ ِْﻹ ‪‬ﺳ ﹶ‬
‫ﺏ ﻣِـ ‪‬ﻦ‬ ‫ﺚ ﻣ‪‬ـ ‪‬ﻦ ﻗﹶـ ‪‬ﺮ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺖ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ ﹶﻻ ‪‬ﻳﹶﻠ ﱠﻘ ‪‬ﻦ‪ِ ،‬ﺇ ِﺫ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﻗﹶﺎﹶﻟ ‪‬‬
‫ﲔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ‪‬ﺪ ﹾﻓ ِﻦ ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ِﺟ ‪‬ﺪ ﻓِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‬
‫ﺡ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ‪ :‬ﹶﺃﻣ‪‬ﺎ ﺍﻟ‪‬ﺘ ﹾﻠ ِﻘ ‪‬‬
‫ﺸ ‪‬ﺮ ِ‬‫ﺕ‪ ،‬ﻭﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐﻨِﻲ ‪‬ﻣ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِ‬
‫ﺖ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﻓﻌ‪‬ﻞ ﻫ‪‬ـﺬﹶﺍ‬
‫ﻸِﺋ ‪‬ﻤ ِﺔ ﹶﻗ ‪‬ﻮ ﹰﻻ ِﺳﻮ‪‬ﻯ ﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍ َْﻷﹾﺛ ‪‬ﺮ ‪‬ﻡ‪ ،‬ﹶﻓﻘﹶﺎﻝ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭ ﹶﻻ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﻓِﻴ ِﻪ ِﻟ َْ‬
‫ﻚ ‪. "٤٤٥‬‬ ‫ﺕ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ِﻐ ‪‬ﲑ ِﺓ‪ ،‬ﺟ‪‬ﺎ َﺀ ِﺇ‪‬ﻧﺴ‪‬ﺎ ﹲﻥ ﹶﻓﻘﹶﺎﻝ ﹶﺫِﻟ ‪‬‬
‫ﲔ ﻣ‪‬ﺎ ‪‬‬ ‫ِﺇ ﱠﻻ ﹶﺃﻫ‪‬ﻞ ﺍﻟﺸ‪‬ﺎ ِﻡ ِﺣ ‪‬‬
‫ﻭﺍﻧﻈﺮ ﺇﱃ ﻣﺎ ﻳﻘﻮﻝ‪ :‬ﻫﺆﻻﺀ ﺍﳌﺎﻧﻌﻮﻥ‪:‬‬
‫ﻳﻘﻮﻝ ﺻﺎﱀ ﺍﻟﻔﻮﺯﺍﻥ‪ ":‬ﻭﺇﳕﺎ ﺍﺳﺘﺤﺐ ﺗﻠﻘﲔ ﺍﳌﻴﺖ ﺑﻌﺪ ﺩﻓﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪،‬ﻭﻟﻴﺲ ﳍﻢ‬
‫ﺩﻟﻴﻞ ﺛﺎﺑﺖ ﻋﻦ ﺍﻟﻨﱯ ـ  ـ ﻷﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺫﻟﻚ ﻣﻄﻌﻮﻥ ﰲ ﺳﻨﺪﻩ‪،‬ﻓﻌﻠﻰ ﻫﺬﺍ‬
‫ﻳﻜﻮﻥ ﺍﻟﺘﻠﻘﲔ ﺑﻌﺪ ﺍﻟﺪﻓﻦ ﻻ ﺃﺻﻞ ﻟﻪ ﻣﻦ ﺳ‪‬ﻨﺔ ﺍﻟﺮﺳﻮﻝ  ‪،‬ﻭﺇﳕﺎ ﻗﺎﻝ ﺑﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻋﻠﻰ ﺣﺪﻳﺚ ﻏﲑ ﺛﺎﺑﺖ"‪. ٤٤٦‬‬

‫‪)٤٤٣‬ﺝ ‪ / ١٣‬ﺹ ‪( ٢٩٦‬‬

‫‪ - ٤٤٤‬ﺍﻟﺰﻳﻠﻌﻲ ‪ ٢٣٤ / ١‬ﻁ ﺍﻷﻣﲑﻳﺔ ﺑﺒﻮﻻﻕ ‪ ،‬ﻭﺍﳊﻄﺎﺏ ‪ ، ٢١٩ / ٢‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ‪ ، ٣٣٠ / ١‬ﻭﻓﺘﺎﻭﻯ ﺍﺑـﻦ‬
‫ﺗﻴﻤﻴﺔ ‪. ٢٩٦ / ٢٣‬‬
‫‪ - ٤٤٥‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ‪ ، ٣٨٥ / ٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ ‪ ، ١٥٧ / ١‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ‪ ، ٣٣٠ / ١‬ﻭﺍﻟﺰﻳﻠﻌﻲ ‪/ ١‬‬
‫‪ ، ١٣٤‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ)ﺝ ‪ / ٢‬ﺹ ‪ ( ٦٧٧‬ﻭ ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ)ﺝ ‪ / ٥‬ﺹ ‪ ( ٤٦٧‬ﺗﺸﻴﻴﻊ ﺍﻟﻨـﺴﺎﺀ‬
‫ﻟﻠﺠﻨﺎﺯﺓ ﻭﺗﻠﻘﲔ ﺍﳌﻴﺖ ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ)ﺝ ‪ / ٥‬ﺹ ‪ ( ٤٩٧‬ﻣﺎ ﻳﺸﺘﺮﻁ ﰱ ﺗﻠﻘﲔ ﺍﳌﻴﺖ ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ)ﺝ ‪ / ٦‬ﺹ ‪٣‬‬
‫( ﺗﻠﻘﲔ ﺍﳌﻴﺖ ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ)ﺝ ‪ / ٨‬ﺹ ‪ ( ٣٠٣‬ﺗﻠﻘﲔ ﺍﳌﻴﺖ‬
‫‪ - ٤٤٦‬ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻔﻮﺯﺍﻥ )ﺝ ‪ / ٤١‬ﺹ ‪ ( ٣‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬

‫‪١٩٤‬‬
‫ﻭﺳﺌﻞ ﺍﺑﻦ ﺑﺎﺯ‪ -‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻋﻦ ﺣﻜﻢ ﺍﻟﺘﻠﻘﲔ ﺑﻌﺪ ﺍﻟﺪﻓﻦ ‪،‬ﻓﻘﺎﻝ ‪" :‬ﺑﺪﻋﺔ ﻭﻟـﻴﺲ ﻟـﻪ‬
‫ﺃﺻﻞ ‪ ،‬ﻓﻼ ﻳﻠﻘﻦ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺫﻟﻚ ﺃﺣﺎﺩﻳﺚ ﻣﻮﺿﻮﻋﺔ ﻟﻴﺲ ﳍﺎ ﺃﺻﻞ ‪ ،‬ﻭﺇﳕﺎ‬
‫‪٤٤٧‬‬
‫ﺍﻟﺘﻠﻘﲔ ﻳﻜﻮﻥ ﻗﺒﻞ ﺍﳌﻮﺕ "‪.‬‬
‫ﺖ‪ :‬ﻭﺃﺑﻠﻎ ﺭﺩ‪ ‬ﻋﻠﻴﻬﻢ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪":‬ﻓﻘﺪ ‪‬ﺳِﺌ ﹶﻞ ‪ -‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪ -‬ﻋ‪‬ـ ‪‬ﻦ ‪‬ﺗ ﹾﻠﻘِـ ِ‬
‫ﲔ‬ ‫ﻗﻠ ‪‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑِﺘ ِﻪ‬
‫ﺚ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﺃ ‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬‬
‫ﺻ ‪‬ﺢ ﻓِﻴ ِﻪ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﻍ ﻣِﻦ ‪‬ﺩ ﹾﻓِﻨ ِﻪ ‪‬ﻫ ﹾﻞ ‪‬‬ ‫ﺖ ﻓِﻲ ﹶﻗ‪‬ﺒ ِﺮ ِﻩ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ﹶﻔﺮ‪‬ﺍ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬
‫؟ ‪‬ﻭ ‪‬ﻫ ﹾﻞ ﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻴ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ِﻓ ‪‬ﻌﹸﻠ ‪‬ﻪ ؟ ﹶﺃ ‪‬ﻡ ﻟﹶﺎ ؟ ‪.‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ‪ :‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ِﺑ ِﻪ ﻛﹶـﹶﺄﺑِﻲ‬
‫ﲔ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮ ِﺭ ﹶﻗ ‪‬ﺪ ‪‬ﻧ ِﻘ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ﻃﹶﺎِﺋ ﹶﻔ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺏ‪ :‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺘ ﹾﻠ ِﻘ ‪‬‬
‫ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬
‫ﺤِﺘ ِﻪ؛‬
‫ﺼ‪‬‬
‫ﺤ ﹶﻜ ‪‬ﻢ ﺑِـ ِ‬ ‫ﺚ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ِﻣﻤ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﻱ ﻓِﻴ ِﻪ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺃﻣﺎﻣﺔ ﺍﹾﻟﺒ‪‬ﺎ ِﻫِﻠ ‪‬ﻲ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ‪ .‬ﻭ ‪‬ﺭ ِﻭ ‪‬‬
‫ﻚ ﹶﻓِﻠ ‪‬ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟِﺈﻣ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ‪ :‬ﺇ ﱠﻥ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹸﻞ ﹶﺫِﻟ ‪‬‬‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻛِﺜ ‪‬ﲑ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺏ‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ﻃﹶﺎِﺋﻔﹶـ ﹲﺔ ﻣِـﻦ ﹶﺃﺻ‪‬ـﺤ‪‬ﺎ ِ‬ ‫ﺱ ِﺑ ِﻪ ﹶﻓ ‪‬ﺮ ‪‬ﺧﺼ‪‬ﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭﺍ ِﺑ ِﻪ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﲔ ﻟﹶﺎ ‪‬ﺑ ﹾﺄ ‪‬‬
‫‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺘ ﹾﻠ ِﻘ ‪‬‬
‫ﻚ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ‪ .‬ﻭﹶﺍﱠﻟﺬِﻱ ﻓِـﻲ‬ ‫ﺏ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ‪‬ﻭﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ‪‬ﻭ ﹶﻛ ِﺮ ‪‬ﻫ ‪‬ﻪ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﻣِﻦ ﹶﺃ ‪‬‬
‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‬
‫ﺖ ‪‬ﻭﹶﻗ ‪‬‬
‫ﻍ ﻣِﻦ ‪‬ﺩ ﹾﻓ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬
‫ﺴﻨ‪‬ﻦ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ - -‬ﺇﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹶ‬ ‫ﺍﻟ ‪‬‬
‫ﺴﹶﺄ ﹸﻝ «‪.٤٤٨‬‬
‫ﺖ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﺍﻵ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ »:‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭﺍ َﻷﺧِﻴ ﹸﻜﻢ‪ ‬ﻭ ‪‬ﺳﻠﹸﻮﺍ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﺘﹾﺜﺒِﻴ ‪‬‬
‫ﺤ‪‬ﻴ ِﻦ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ » :‬ﹶﻟ ﱢﻘﻨ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻮﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ «‪. ٤٤٩.‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﺖ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻭﹶﺃﻧ‪‬ـ ‪‬ﻪ ﻳ‪‬ـ ‪‬ﺆ ‪‬ﻣ ‪‬ﺮ‬‫ﺴﹶﺄ ﹸﻝ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺖ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﻘﹾﺒ‪‬ﻮ ‪‬ﺭ ‪‬ﻳ ‪‬‬
‫ﻀ ِﺮ ‪‬ﺳ‪‬ﻨ ﹲﺔ ‪‬ﻣ ﹾﺄﻣ‪‬ﻮ ‪‬ﺭ ِﺑﻬ‪‬ﺎ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ﹶﺛ‪‬ﺒ ‪‬‬ ‫ﺤ‪‬ﺘ ِ‬ ‫ﲔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﹶﻓ‪‬ﺘ ﹾﻠ ِﻘ ‪‬‬
‫ﺖ ﻓِـﻲ‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﺍﻟ‪‬ﻨﺪ‪‬ﺍ َﺀ ‪ .‬ﹶﻛﻤ‪‬ـﺎ ﹶﺛﺒ‪‬ـ ‪‬‬ ‫ﺖ ‪‬ﻳ ‪‬‬‫ﲔ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬ﻪ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ‪‬‬
‫ﺑِﺎﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﹶﻟ ‪‬ﻪ؛ ﹶﻓِﻠ ‪‬ﻬﺬﹶﺍ ﻗِﻴ ﹶﻞ‪ :‬ﺇ ﱠﻥ ﺍﻟ‪‬ﺘ ﹾﻠ ِﻘ ‪‬‬
‫ﺿ ‪‬ﻊ ﻓِـﻰ‬ ‫ﺲ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﺫﹶﺍ ‪‬ﻭ ِ‬ ‫ﺼﺤِﻴ ِﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬ ‫ﺍﻟ ‪‬‬
‫ﻉ ِﻧﻌ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ‪ ،‬ﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ‪‬ﻣﹶﻠﻜﹶﺎ ِﻥ ﹶﻓﹶﺄ ﹾﻗ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻩ ﹶﻓﻴﻘﻮﻝ‪:‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﹶﻗ ‪‬ﺮ ‪‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺐ ﹶﺃ ‪‬‬‫ﹶﻗ‪‬ﺒ ِﺮ ِﻩ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﱢﻟ ‪‬ﻰ ‪‬ﻭ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪ -  -‬ﹶﻓﻴﻘﻮﻝ‪ :‬ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺖ ‪‬ﺗﻘﹸﻮ ﹸﻝ ﻓِﻰ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻣ ‪‬‬ ‫ﹶﺍ ِﻥ ﻟﹶ ‪‬ﻪ ﻣ‪‬ﺎ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺠﻨ‪‬ـ ِﺔ ‪-‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ﺑِـ ِﻪ ‪‬ﻣ ﹾﻘﻌ‪‬ـﺪ‪‬ﺍ ﻣِـ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ .‬ﻓﹶ‪‬ﻴﻘﹶﺎ ﹸﻝ ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ِﺪ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ‪ ،‬ﹶﺃ‪‬ﺑ ‪‬ﺪﹶﻟ ‪‬‬

‫‪ - ٤٤٧‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ١٣‬ﺹ ‪( ٣٩‬‬

‫‪ - ٤٤٨‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ )‪ ( ٣٢٢٣‬ﺻﺤﻴﺢ‬
‫‪ - ٤٤٩‬ﻗﻠﺖ ‪ :‬ﻫﻮ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ( ٢١٦٢‬ﻓﻘﻂ ‪ ،‬ﻭﱂ ﳜﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻧﻈﺮ ﻃﺮﻗﻪ ﻭﳐﺮﺟﻴﻪ ﰲ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ‬
‫)ﺝ ‪ / ٦‬ﺹ ‪ ( ٤٣٠٢) ( ٤٥٩‬ﻭ)ﺝ ‪ / ١٧‬ﺹ ‪( ١٣٢١٢) ( ١‬‬

‫‪١٩٥‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﹶﻓ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪ -‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟﻜﹶﺎِﻓ ‪‬ﺮ ‪ -‬ﹶﺃ ِﻭ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ‪‬ﻖ ‪ -‬ﹶﻓﻴﻘـﻮﻝ‪ :‬ﹶﻻ ﹶﺃ ‪‬ﺩﺭِﻯ‪،‬‬
‫ﺏ ِﺑ ِﻤ ﹾﻄ ‪‬ﺮﻗﹶـ ٍﺔ ﻣِـﻦ‬
‫ﻀ ‪‬ﺮ ‪‬‬
‫ﺖ ‪ .‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺖ ‪‬ﻭ ﹶﻻ ‪‬ﺗﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺱ ‪ .‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﹶﻻ ‪‬ﺩ ‪‬ﺭ‪‬ﻳ ‪‬‬
‫ﺖ ﹶﺃﻗﹸﻮ ﹸﻝ ﻣ‪‬ﺎ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻌﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﻠِﻴ ِﻪ ِﺇ ﱠﻻ ﺍﻟﱠﺜ ﹶﻘﹶﻠ‪‬ﻴ ِﻦ « ‪.٤٥٠‬‬
‫ﺤ ﹰﺔ ‪‬ﻳ ‪‬‬
‫ﺻ‪‬ﻴ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ﹰﺔ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﺃ ﹸﺫ‪‬ﻧ‪‬ﻴ ِﻪ‪ ،‬ﹶﻓ‪‬ﻴﺼِﻴ ‪‬ﺢ ‪‬‬
‫‪‬ﺣﺪِﻳ ٍﺪ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ِﺑ‪‬ﻴ ِﺪ ِﻩ‪ ،‬ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ِﻟﻤ‪‬ﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ «‪ ٤٥١‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ‬
‫ﺲ ‪‬ﻣ ‪‬‬
‫‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ » :‬ﻭ‪‬ﺍﱠﻟﺬِﻯ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺴﻠﹶﺎ ِﻡ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﻰ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻣ‪‬ﺎ ﻣِﻦ ‪‬ﺭ ‪‬ﺟ ٍﻞ ‪‬ﻳ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻗ‪‬ﺒ ِﺮ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ﻓِﻲ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‬ ‫ﺑِﺎﻟ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ"‪ ٤٥٢‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ" ‪.٤٥٣‬‬
‫ﺴﱢﻠﻢ‪ ‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇﻟﱠﺎ ‪‬ﻋ ‪‬ﺮﹶﻓ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﻌﺪ ﺇﻳﺮﺍﺩﻩ ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ‪ ":‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺇﻥ ﱂ ﻳﺜﺒﺖ ﻓﺎﺗـﺼﺎﻝ‬
‫ﻑ ﰲ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺃﺟـﺮﻯ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ ﰲ ﺳﺎﺋﺮ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻷﻋﺼﺎﺭ ﻣﻦ ﻏﲑ ﺇﻧﻜﺎﺭ ﻛﺎ ٍ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻌﺎﺩﺓ ﻗﻂ ﺑﺄﻥ ﺃﻣ ﹰﺔ ﻃﺒﻘﺖ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ‪‬ﺎ ﻭﻫﻲ ﺃﻛﻤـ ﹸﻞ ﺍﻷﻣـﻢ‬
‫ﻑ ﺗﻄﻴ ‪‬ﻖ ﻋﻠﻰ ﳐﺎﻃﺒ ِﺔ ‪‬ﻣ ‪‬ﻦ ﻻ ﻳﺴﻤ ‪‬ﻊ ﻭﻻ ﻳﻌﻘ ﹸﻞ ﻭﺗﺴﺘﺤﺴﻦ ﺫﻟـﻚ ﻻ‬ ‫ﻋﻘﻮ ﹰﻻ ﻭﺃﻭﻓﺮ‪‬ﻫﺎ ﻣﻌﺎﺭ ‪‬‬
‫ﺐ‬
‫ﻳﻨﻜﺮﻩ ﻣﻨﻬﺎ ﻣﻨﻜ ‪‬ﺮ‪ ،‬ﺑﻞ ﺳﻨ‪‬ﻪ ﺍﻷﻭ ﹸﻝ ﻟﻶﺧﺮ ﻭﻳﻘﺘﺪﻱ ﻓﻴﻪ ﺍﻵﺧ ‪‬ﺮ ﺑﺎﻷﻭ ِﻝ‪ ،‬ﻓﻠﻮﻻ ﺃ ﱠﻥ ﺍﳌﺨﺎ ﹶﻃ ‪‬‬
‫ﺏ ﻭﺍﳋﺸﺐ ﻭﺍﳊﺠـﺮ ﻭﺍﳌﻌـﺪﻭﻡ‪ ،‬ﻭﻫـﺬﺍ ﻭﺇﻥ‬ ‫ﺏ ﻟﻠﺘﺮﺍ ِ‬ ‫ﻳﺴﻤ ‪‬ﻊ ﻟﻜﺎﻥ ﺫﻟﻚ ﲟﱰﻟﺔ ﺍﳋﻄﺎ ِ‬
‫ﺍﺳﺘﺤﺴﻨ ‪‬ﻪ ﻭﺍﺣ ‪‬ﺪ ﻓﺎﻟﻌﻠﻤﺎ ُﺀ ﻗﺎﻃﺒ ﹲﺔ ﻋﻠﻰ ﺍﺳﺘﻘﺒﺎﺣﻪ ﻭﺍﺳﺘﻬﺠﺎﻧﻪ ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺃﺑـﻮ ﺩﺍﻭﺩ ﰲ‬
‫ﻍ ﻣِﻦ ‪‬ﺩﻓﹾـ ِﻦ‬
‫ﺳﻨﻨﻪ ﺑﺈﺳﻨﺎﺩ ﻻ ﺑﺄﺱ ﺑﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ - -‬ﺇﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹶ‬
‫ﺴﹶﺄ ﹸﻝ «‪.٤٥٤‬‬
‫ﺖ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﺍﻵ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪ »:‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭﺍ َﻷﺧِﻴ ﹸﻜﻢ‪ ‬ﻭ ‪‬ﺳﻠﹸﻮﺍ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﺘﹾﺜﺒِﻴ ‪‬‬
‫ﺖ ‪‬ﻭﹶﻗ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬

‫‪ - ٤٥٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ١٣٣٨‬ﻭﻣﺴﻠﻢ )‪( ٧٣٩٥‬‬

‫‪ - ٤٥١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٣٩٧٦‬‬
‫ﻱ)‪( ٣٢٦‬‬ ‫ﺼ‪‬ﻴﺪ‪‬ﺍ ِﻭ ‪‬‬‫ﺥ ﻟِﺎ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﻤ‪‬ﻴ ٍﻊ ﺍﻟ ‪‬‬ ‫ﺸﻴ‪‬ﻮ ِ‬‫ﺠ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫‪ - ٤٥٢‬ﻓﻮﺍﺋﺪ ﲤﺎﻡ )‪ ( ١٣٢‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ )‪ ( ٣١٢/٤٣‬ﻭ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ " ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺭﺟ‪‬ﻞ ‪‬ﻳ ‪‬ﻤ ‪‬ﺮ ِﺑ ﹶﻘ‪‬ﺒ ِﺮ ﹶﺃﺧِﻴ ِﻪ‬ ‫ﻭﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )ﺝ ‪ / ٩‬ﺹ ‪ ( ١١٧‬ﻗﹶﺎ ﹶﻝ ِﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺪ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ‪ :‬ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺐ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪٨٩٨٩‬‬ ‫ﺴﻠﹶﺎﻡ " ﻭﰲ ‪‬ﺷ ‪‬ﻌ ‪‬‬ ‫ﺴﻠﱢﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇﻟﱠﺎ ‪‬ﺭ ‪‬ﺩ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ ﺭ‪‬ﻭﺣﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻌﺮِﻓ ‪‬ﻪ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻱ ﻧﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ﻋِﻴﺴ‪‬ﻰ ﺍﹾﻟ ﹶﻘﺰ‪‬ﺍﺯ‪ ‬ﺃﻧﺎ ِﻫﺸ‪‬ﺎ ‪‬ﻡ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌ ِﺪ ﻧﺎ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ‬ ‫ﺠ ‪‬ﻮ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﹸﻗﺪ‪‬ﺍ ‪‬ﻣ ﹶﺔ ﺍﹾﻟ ‪‬‬ ‫( ﻗﹶﺎ ﹶﻝ ﻭﻧﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ِﺮ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻧﺎ ‪‬ﻣ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻭ ‪‬ﻋ ‪‬ﺮﹶﻓ ‪‬ﻪ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﻣ ‪‬ﺮ ِﺑ ﹶﻘ‪‬ﺒ ٍﺮ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸـ ‪‬ﻪ‬
‫ﺴﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬‫‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ‪ِ " :‬ﺇﺫﹶﺍ ‪‬ﻣ ‪‬ﺮ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ِﺑ ﹶﻘ‪‬ﺒ ٍﺮ ‪‬ﻳ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ " )ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ( ﻗﻠﺖ ‪ :‬ﻓﺎﳊﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ‬ ‫ﺴﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﹶﻓ ‪‬‬
‫‪٤٥٣‬‬
‫‪ -‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺝ ‪ / ٢٤‬ﺹ ‪ ( ٢٩٦‬ﻭﺍﻧﻈﺮ )ﺹ ‪ ( ٤٩٧‬ﻓﻔﻴﻪ ﳓﻮﻩ‬
‫‪ - ٤٥٤‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ٣٢٢٣‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‬

‫‪١٩٦‬‬
 ‫ﻓﺄﺧﱪ ﺃﻧﻪ ﻳﺴﺄﻝ ﺣﻴﻨﺌﺬ‪،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﺴﺄ ﹸﻝ ﻓﺈﻧﻪ ﻳﺴﻤﻊ ﺍﻟﺘﻠﻘﲔ‪ ،‬ﻭﻗﺪ ﺻ ‪‬ﺢ ﻋﻦ ﺍﻟﻨﱯ  ﺃﻧﻪ‬
‫ﻉ‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻗﹶـ ‪‬ﺮ ‪‬‬‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ِﺇﻧ‪‬ـ ‪‬ﻪ ﹶﻟﻴ‪‬ـ ‪‬‬ ‫ﺐ ﹶﺃ ‪‬‬
‫ﺿ ‪‬ﻊ ﻓِﻰ ﹶﻗ‪‬ﺒ ِﺮ ِﻩ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﱢﻟ ‪‬ﻰ ‪‬ﻭ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ »: ٤٥٥‬ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﺫﹶﺍ ‪‬ﻭ ِ‬
‫ﺤﻤ‪‬ـ ٍﺪ ‪-  -‬‬ ‫ﺖ ‪‬ﺗﻘﹸﻮ ﹸﻝ ﻓِﻰ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻣ ‪‬‬ ‫ِﻧﻌ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ‪،‬ﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ‪‬ﻣﹶﻠﻜﹶﺎ ِﻥ ﹶﻓﹶﺄ ﹾﻗ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻩ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹶﻻ ِﻥ ﹶﻟﻪ‪ ‬ﻣ‪‬ﺎ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ﺑِـ ِﻪ‬
‫ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪ .‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟﻰ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ِﺪ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ‪،‬ﹶﺃ‪‬ﺑ ‪‬ﺪﹶﻟ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪ -‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﹶﻓ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪ -‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟﻜﹶﺎِﻓ ‪‬ﺮ ‪ -‬ﹶﺃ ِﻭ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ـﺎِﻓ ‪‬ﻖ ‪-‬‬
‫‪‬ﻣ ﹾﻘ ‪‬ﻌﺪ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺏ ِﺑ ِﻤ ﹾﻄ ‪‬ﺮﹶﻗ ٍﺔ‬
‫ﻀ ‪‬ﺮ ‪‬‬
‫ﺖ ‪ .‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﻭ ﹶﻻ ‪‬ﺗﹶﻠ‪‬ﻴ ‪‬‬
‫ﺱ ‪ .‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﹶﻻ ‪‬ﺩ ‪‬ﺭ‪‬ﻳ ‪‬‬
‫ﺖ ﹶﺃﻗﹸﻮ ﹸﻝ ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﹶﺃ ‪‬ﺩﺭِﻯ‪ ،‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻌﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﻠِﻴ ِﻪ ِﺇ ﱠﻻ ﺍﻟﱠﺜ ﹶﻘﹶﻠ‪‬ﻴ ِﻦ « ﺍﻫـ‪. ٤٥٦‬‬
‫ﺤ ﹰﺔ ‪‬ﻳ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ﹰﺔ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﺃ ﹸﺫ‪‬ﻧ‪‬ﻴ ِﻪ‪،‬ﹶﻓ‪‬ﻴﺼِﻴ ‪‬ﺢ ﺻ‪‬ﻴ ‪‬‬
‫ﻣِﻦ ‪‬ﺣﺪِﻳ ٍﺪ ‪‬‬

‫ــــــــــــــــ‬

‫‪ - ٤٥٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ١٣٣٨‬‬

‫‪ - ٤٥٦‬ﺍﻟﺮﻭﺡ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺝ ‪ / ١‬ﺹ ‪( ٥‬‬

‫‪١٩٧‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‬
‫ﺐ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‬
‫ﺳﺒ ‪‬‬
‫ﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ‪،‬‬ ‫ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻳﻀﺎﻑ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ  ‪ ،‬ﻓﻴﻘﺎ ﹸﻝ‪ :‬ﺭﻭ ‪‬‬
‫ﺝ ﲢﺖ ﺃﺻ ٍﻞ ﻋﺎ ‪‬ﻡ‪ ،‬ﻭﻟﻪ ﺷﺮﻭﻁ ﻣﻌﻴﻨ ﹲﺔ‪ ،‬ﻭﻟﺬﺍ ﻓﺈ ﱠﻥ ﺳﺒﺐ ﺃﺧﺬ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻪ ﻳﻌﻮﺩ‬
‫ﻭﻫﻮ ﻣﻨﺪﺭ ‪‬‬
‫ﻷﻣﻮﺭ ٍ ﻣﻨﻬﺎ‪:‬‬
‫ﻟﻘﺪ ﺳ ‪‬ﻦ ﺭﺳﻮﻝ ﺍﷲ  ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﺑﱢﻠﻐ‪‬ﻮﺍ ‪‬ﻋﻨ‪‬ﻰ ‪‬ﻭﹶﻟ ‪‬ﻮ‬ ‫•‬
‫ﺏ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﺪ‪‬ﺍ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ‪‬ﺒ ‪‬ﻮﹾﺃ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ‬‫ﺝ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻛ ﹶﺬ ‪‬‬ ‫ﺁ‪‬ﻳ ﹰﺔ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑﻨِﻰ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺏ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻜ ﱢﺬﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭﻗﹸﻮﻟﹸﻮﺍ } ﺁ ‪‬ﻣﻨ‪‬ﺎ‬ ‫ﺼ ‪‬ﺪﻗﹸﻮﺍ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ «‪،٤٥٧‬ﻣﻊ ﺃﻧﻪ  ﻗﺎﻝ‪ »:‬ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻁ ‪‬ﻭﻣ‪‬ﺎ‬ ‫ﺏ ﻭ‪‬ﺍ َﻷ ‪‬ﺳﺒ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻖ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬ ‫ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ‪‬ﻭِﺇ ‪‬ﺳ ‪‬‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ{‬
‫ﺤ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ﻣِﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺃﹸﻭِﺗ ‪‬ﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭﻋِﻴﺴ‪‬ﻰ ﻭ‪‬ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮ ﹶﻥ ﻣِﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻧ ﹶﻔ ‪‬ﺮ ‪‬‬
‫‪٤٥٨‬‬
‫)‪ ( ٨٤‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻏﻴ‪‬ﺮﻭﺍ ﻭﺑﺪ‪‬ﻟﻮﺍ‪ ،‬ﻟﻜﻦ ﺑﻘﻲ ﻣﻦ ﻛﺘﺎ‪‬ﻢ ﻣﺎ ﱂ ﻳﺘﻐﻴ‪‬ﺮ‪،‬ﻭﻣﺎ ﻳﻨﻘﻠﻮﻧﻪ‬
‫ﻕ‪،‬‬
‫ﻕ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﻘﻄﻮﻉ ﺑﺼﺪﻗﻪ ﻓﻬﺬﺍ ﻳﺼ ‪‬ﺪ ‪‬‬ ‫ﻉ ﺑﻜﺬﺑﻪ ﻓﻬﺬﺍ ﻻ ﻳﺼ ‪‬ﺪ ‪‬‬
‫ﻣﻨﻪ ﻓﻤﻨﻪ ﻣﻘﻄﻮ ‪‬‬
‫ﻭﻣﻨﻪ ﻣﺎ ﻻ ﻳﻌﻠﻢ ﺣﺎﻟﻪ‪ ،‬ﻓﻬﻮ ﻣﺸﻜﻮﻙ ﻓﻴﻪ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﺃﺟﺎﺯ ﺭﻭﺍﻳﺘﻪ‪ -‬ﻣﺎ ﱂ ﻳﻌﻠﻢ ﺃﻧﻪ‬
‫ﻛﺬﺏ‪ -‬ﻓﺈﺫﺍ ﺟﺎﺯ ﺭﻭﺍﻳﺔ ﻣﺎ ﻫﺬﺍ ﺣﺎﻟﻪ‪ ،‬ﻭﻫﻮ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻤﺎ ﺃﺿﻴﻒ ﺇﱃ ﺭﺳﻮﻝ‬
‫ﺍﷲ  ‪،‬ﻭﻧﻘﻠﺘﻪ ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻓﻬﻮ ﺃﻭﱃ ﻭﺃﻭﱃ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﻂ ﰲ ﺍﻟﺴﻨﺪ‪ ،‬ﻓﺬﻟﻚ ﻟﻠﺠﻬﺎﻟﺔ ﲝﺎﻝ‬ ‫ﺐ ﺿﻌﻒ ﺍﳊﺪﻳﺚ ﻫﻮ ﺍﻟﺴﻘ ﹸ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺳﺒ ‪‬‬ ‫•‬
‫ﺍﻟﺮﺍﻭﻱ ﺍﶈﺬﻭﻑ‪ ،‬ﻫﻞ ﻫﻮ ﺛﻘﺔ ﺃﻡ ﻻ‪ ،‬ﻭﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﺑﺎﳌﻨﻘﻄﻊ ﻧﻈﺮﻭﺍ ﺇﱃ ﺃ ﱠﻥ‬
‫ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﺍﳌﻔﻀ‪‬ﻠﺔ‪ ،‬ﻭﻋﺎ ‪‬ﻣﺘﻬﻢ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﻻ ﻳﺮﻭﻭﻥ ﺇﻻ ﻣﺎ ﲰﻌﻮﺍ‪،‬ﻟﺬﺍ ﻓﻠﺤ‪‬ﺴ ِﻦ‬
‫ﺍﻟﻈ ‪‬ﻦ ‪‬ﻢ ﺃﺧﺬﻭﺍ ﲟﺮﻭﻳﺎ‪‬ﻢ ‪.‬‬

‫‪ - ٤٥٧‬ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٣٤٦١‬ﻭﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ )‪ ( ٣٦٦٤‬ﻭﺍﻧﻈﺮ ﻃﺮﻗﻪ ﻭﲣﺮﳚﻪ ﻣﻔﺼﻼ ﰲ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ )ﺝ ‪/ ١١‬‬
‫ﺹ ‪( ٨٦٦٥) ( ٤٢٧‬‬
‫‪ - ٤٥٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٤٤٨٥‬‬

‫‪١٩٨‬‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻛﺎﻥ ﻗﺪ ﺍﺑﺘﺪﺃ ﻣﻨﺬ ﺍﻟﻌﻬﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺜﺮﺕ ﺍﻟﻜﺘﺐ ﺍﳌﺪ ‪‬ﻭﻧﺔ ﰲ‬
‫ﰒ ﺇﻥ ﺗﺪﻭﻳﻦ ﺍﻟ ‪‬‬
‫ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﻫﺬﻳﻦ ﺍﻟﻘﺮﻧﲔ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﳊﻔﻆ ﻭﺍﻷﻣﺎﻧﺔ‪،‬‬
‫ﻷ‪‬ﻢ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﺍﳌﻔﻀ‪‬ﻠﺔ ﺍﻟﱵ ﻣﺪﺣﻬﺎ ﺭﺳﻮﻝ ﺍﷲ  ﺑﻘﻮﻟﻪ‪ » :‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﹶﻗ ‪‬ﺮﻧِﻰ‪،‬ﹸﺛ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ « ‪..٤٥٩‬‬
‫ﺱ ﹶﻗ ‪‬ﺮﻧِﻰ‪،‬ﹸﺛ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﺠِﻰ ُﺀ ﹶﺃ ﹾﻗﻮ‪‬ﺍ ‪‬ﻡ‬
‫ﻭﺑﻘﻮﻟﻪ  ‪ »:‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴِﺒ ‪‬ﻖ ‪‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ﹸﺓ ﹶﺃ ‪‬ﺣ ِﺪ ِﻫ ‪‬ﻢ ‪‬ﻳﻤِﻴ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳﻤِﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﺷ ‪‬ﻬﺎ ‪‬ﺩ‪‬ﺗ ‪‬ﻪ «‪. ٤٦٠‬‬
‫‪‬ﺗ ‪‬‬
‫ﰒ ﺇﻥ ﺍﻻﻧﻘﻄﺎﻉ ﰲ ﺍﻟﺴﻨﺪ ﰲ ﺗﻠﻚ ﺍﻟﻌﺼﻮﺭ ﻛﺎﻥ ﺃﻏﻠﺒﻪ ﻣﺘﻌﻤ‪‬ﺪﹰﺍ‪،‬ﻷ ﱠﻥ ﺍﻟﺴﻨ‪‬ﺪ ﱂ ﻳﻌﺮﻑ ﻗﺒﻞ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﰲ ﺍﺑﺘﺪﺍﺋﻪ‪ ،‬ﺇﳕﺎ ﺑﺪﺃ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰒ ﺗﻼﻫﻢ ﺍﻟﺘﺎﺑﻌﻮﻥ ﺑﺎﻟﺘﻨﻘﲑ‬
‫ﻼ‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺣﱴ ﻻ ﻳﻘﺘﺤﻢ ﺳﻮﺭﻫﺎ ﻣﻦ ﻟﻴﺲ ﺃﻫ ﹰ‬
‫ﺴﻨﺪ ﻣﻦ ﺑﺎﺏ ﺍﻻﺣﺘﻴﺎﻁ ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﻓﻴﻔﺘﻀﺢ‪،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﻭﺟ ‪‬ﺪ ﰲ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﻳﺮﻭﻱ ﺇﺭﺳﺎ ﹰﻻ ‪.‬‬
‫ﺐ ﺍﻟﻀﻌﻒ ﻧﺎﲡﹰﺎ ﻋﻦ ﺳﻮﺀ ﺣﻔﻆ ﺍﻟﺮﺍﻭﻱ ﺃﻭ ﻭﳘﻪ ﺃﻭ ﻏﻠﻄﻪ ‪...‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺳﺒ ‪‬‬ ‫•‬
‫ﻭﻫﻮ ﱂ ﻳﺼﻞ ﺇﱃ ﺩﺭﺟﺔ ﻣﺘﺪﻧﻴﺔ ﺟﺪ‪‬ﺍ‪،‬ﻓﻼ ﻳﻌﲏ ﺃ ﱠﻥ ﲨﻴﻊ ﻣﺎ ﻳﺮﻭﻳﻪ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺍﻟﻐﺎﻟﺐ‬
‫ﻋﻠﻰ ﺭﻭﺍﻳﺘﻪ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻗﺪ ﻭﻫﻢ ﻓﻴﻬﺎ‪ ،‬ﻓﻤﺜﻞ ﻫﺬﺍ ﳑﺎ ﻳﺪﺧﻞ ﰲ ﺍﳌﺘﺎﺑﻌﺎﺕ‬
‫ﻭﺍﻟﺸﻮﺍﻫﺪ‪ ،‬ﻭﻗﺪ ﻧﻘِﻞ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺭﲪﻪ ﺍﷲ ﳕﺎﺫﺝ ﻛﺜﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻂ‪ ،‬ﻓﻠﻮ‬
‫ﺹ‪،‬ﺍﻟﱵ‬
‫ﻭﺟﺪ ﻣﺎ ﻳﻌﻀﺪﻩ ﺍﺭﺗﻘﺖ ﺭﻭﺍﻳﺘﻪ ﺇﱃ ﺍﳊﺴﻦ‪ ،‬ﻓﺈﳘﺎﳍﺎ ﺗﻀﻴﻴ ‪‬ﻊ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺼﻮ ِ‬
‫ﳝﻜﻦ ﺃﻥ ﲢﺴ ‪‬ﻦ ﺃﻭ ﺗﺼ ‪‬ﺢ ﺑﻌﺪ ﲨﻊ ﻃﺮﻗﻬﺎ ﻭﺷﻮﺍﻫﺪﻫﺎ ﻓﻴﻤﺎ ﺑﻌ ‪‬ﺪ‪.‬‬
‫ﺐ ﻧﺘﻴﺠﺔ ﻓﺤﺶ ﻏﻠﻄﻪ ﻭﻛﺜﺮﺓ ﺍﻟﻮﻫﻢ ﰲ ﺭﻭﺍﻳﺘﻪ‪ ،‬ﻓﻬﺬﺍ ﻭﺇﻥ‬
‫ﺇﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺒ ‪‬‬ ‫•‬
‫ﻛﺎﻥ ﺣﺪﻳﺜﻪ ﻣﻨﻜﺮﹰﺍ‪ ،‬ﻟﻜ ‪‬ﻦ ﻻ ﻳﻌﲏ ﺃ ﱠﻥ ﻛ ﱠﻞ ﺣﺪﻳﺜﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺎﺫﺏ ﻗﺪ‬
‫ﻕ‪ ،‬ﻓﻤ ‪‬ﻦ ﻛﺎﻥ ﺩﻭﻥ ﺫﻟﻚ ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ‪ ،‬ﻟﺬﺍ ﻟﻮ ﻭﺟ ‪‬ﺪ ﻟﻪ ﻃﺮﻕ ﻛﺜﲑﺓ ﳐﺘﻠﻔﺔ ﳓﻮ‬ ‫ﻳﺼﺪ ‪‬‬
‫ﺫﻟﻚ ﻓﺈﻧﻪ ﻳﺮﺗﻘﻲ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳌﺴﺘﻮﺭ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ‪.٤٦١‬‬

‫‪ - ٤٥٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٦٦٥٨ ، ٦٤٢٩ ، ٣٦٥١، ٢٦٥١‬ﻭﻣﺴﻠﻢ )‪( ٦٦٣٨‬‬

‫‪ - ٤٦٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٢٦٥٢‬ﻭﻣﺴﻠﻢ )‪( ٦٦٣٢‬‬
‫‪ - ٤٦١‬ﺍﻧﻈﺮ ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ )ﺝ ‪ / ١‬ﺹ ‪ ( ١١٩‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻣﻦ ﻓﻨﻮﻥ ﻣـﺼﻄﻠﺢ‬
‫ﺍﳊﺪﻳﺚ )ﺹ ‪( ١٠٩‬‬

‫‪١٩٩‬‬
‫ﺐ ﻟﻜﻮﻧﻪ ﻛﺬﺍﺑﹰﺎ ﺃﻭ ﻣﺘﻬﻤﺎ ﺑﻪ‪ ،‬ﻓﻬﺬﺍ ﻣﺮﺩﻭﺩ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺒ ‪‬‬ ‫•‬
‫ﺍﻟﻜﺎﺫﺏ ﻻ ﻳﻌﲏ ﺃﻥ ﻛﻼﻣﻪ ﻛﻠﻪ ﻛﺬﺑﹰﺎ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﻳﺼﺪﻕ ﺍﻟﻜﺬﻭﺏ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ  ﻷﰊ‬
‫ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻗﺼﺔ ﺣﺮﺍﺳﺘﻪ ﻟﻠﺼﺪﻗﺔ‪ ،‬ﻭﳎﻲﺀ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻠﻴﻞ ﳛﺜﻮ ﻣﻨﻪ ﻛﻤﺎ‬
‫ﰲ ﺍﻟﺼﺤﻴﺢ ‪،٤٦٢.‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺬﻭﺏ ﻳﺼﺪﻕ‪ ،‬ﻓ ‪‬ﻤﻦ ﻛﺎﻥ ﺩﻭﻧﻪ ﻓﻬﻮ ﺃﻭﱃ ‪.‬‬
‫ﺇﻥ ﺍﻷﺻﻞ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺳﺒﺐ ﺿﻌﻔﻪ ﺍﻻﻧﻘﻄﺎﻉ‪ ،‬ﺃﻭ ﺳﻮﺀ‬ ‫•‬
‫ﻚ ﰲ ﺣﺪﻳﺜﻪ‪ ،‬ﻻﺣﺘﻤﺎﻝ‬ ‫ﺣﻔﻆ ﺍﻟﺮﺍﻭﻱ ﺃﻭ ﺍﻟﻮﻫﻢ ‪ ...‬ﻭﳓﻮ ﺫﻟﻚ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻟﻜﻦ ﻳﺸ ‪‬‬
‫ﻚ ﰲ ﺻﻼﺗﻪ‪ ،‬ﻫﻞ ﺻﻠﱠﻰ ﺛﻼﺛﺎ ﺃﻡ ﺃﺭﺑﻌﹰﺎ‪ ،‬ﻓﻼ ﻳﺘﺮ ‪‬ﻙ ﺣﺪﻳﺜﻪ‪ ،‬ﻟﻐﻠﺒﺔ‬
‫ﺍﳋﻄﺄ‪ ،‬ﻓﺼﺎﺭ ﻛﻤﻦ ﺷ ‪‬‬
‫ﺍﻟﻈ ‪‬ﻦ ﻋﻠﻰ ﺻﺤﺘﻪ ‪.‬‬
‫ﻂ ﰲ ﺍﻟﺴﻨﺪ ﺃﻭ‬
‫ﻼ –ﻛﺄﻥ ﻳﻜﻮﻥ ﻟﺴﻘ ٍ‬
‫ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﺿﻌﻔﻪ ﳏﺘﻤ ﹰ‬ ‫•‬
‫ﺟﻬﺎﻟﺔ ٍ ﺃﻭ ﻭﻫﻢ ﺃﻭ ﺧﻄﺄ‪ ..‬ﻭﳓﻮ ﺫﻟﻚ ﻫﺬﺍ ﳚﱪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﺘﺎﺑﻌﺎﺕ ﻭﺷﻮﺍﻫ ‪‬ﺪ‪ ،‬ﻟﺬﺍ‬
‫ﺴﻦ ﺑﺎﳌﺘﺎﺑﻌﺎﺕ ﻭﺍﻟﺸﻮﺍﻫﺪ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻨﺪﻩ ﺿﻌﻴﻔﹰﺎ‪ ،‬ﻷﻥ ﻭﺟﻮﺩ ﺍﳌﺘﺎﺑﻊ ﻭﺍﻟﺸﺎﻫﺪ‬
‫ﻳﺮﻭ‪‬ﻯ ﻭﳛ ‪‬‬
‫ﻳﺰﻳ ﹸﻞ ﻣﺎ ﻛﻨﺎ ﳔﺸﺎ ‪‬ﻩ ﻣﻦ ﺍﳋﻄﺄ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﲡﺪﻩ ﺑﻜﺜﺮﺓ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﺭﲪﻪ ﺍﷲ‪،‬‬
‫ﺴ ‪‬ﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺍﳌﻨﺠﱪ ﺑﺸﻮﺍﻫﺪﻩ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ‪ :‬ﻭﰲ ﺍﻟﺒﺎﺏ ‪.٤٦٣‬‬
‫ﺣﻴﺚ ﳛ ‪‬‬
‫ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻟﻐﲑﻩ‪ :‬ﻫﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﻭﺟ ‪‬ﺪ ﻟﻪ ﻣﺘﺎﺑ ‪‬ﻊ ﺃﻭ ﺷﺎﻫ ‪‬ﺪ‪ ،‬ﲟﺜﻠﻪ‬ ‫•‬
‫ﺴ ‪‬ﻦ ﻣﺎﺫﺍ ﻳﻜﻮﻥ ؟ ﺃﻟﻴﺲ ﰲ ﺫﻟﻚ‬ ‫ﺃﻭ ﺃﺣﺴﻦ ﺣﺎ ﹰﻻ ﻣﻨﻪ‪ ،‬ﻓﻠﻮﱂ ﻳﺬﻛﺮ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺬﻱ ‪‬ﺣ ‪‬‬
‫ﺇﻫﺪﺍﺭ ﻟﻠﺤﺪﻳﺚ ؟‬
‫ﻛﻢ ﻣﻦ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﰲ ﺳﻨﺪﻩ‪ ،‬ﻭﻟﻜﻨﻪ ﺻﺤﻴﺢ ﺍﳌﻌﲎ‪ ،‬ﻟﺬﺍ ﻓﻤﺜﻠﻪ ﻻ ﻳﺘﺮﻙ‪.‬‬ ‫•‬
‫ﻒ ﺍﻹﺳﻨﺎ ِﺩ ﺻﺤﻴﺢ ﺍﳌﻌﲎ ‪...‬‬
‫ﺚ ﺿﻌﻴ ِ‬
‫ﺏ ﺣﺪﻳ ٍ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪‬ﱪ ﺭﲪﻪ ﺍﷲ ‪ :٤٦٤‬ﺭ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪:٤٦٥‬‬

‫‪ - ٤٦٢‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ٢٣١١‬ﻭ‪ ٣٢٧٥‬ﻭ‪( ٥٠١٠‬‬

‫‪ - ٤٦٣‬ﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ )‪( ... ١٨٤، ١٧٦، ١٦٩، ١٥٥، ٦٦، ٣٧ ،١‬‬
‫‪- ٤٦٤‬ﺍﻟﺘﻤﻬﻴﺪ ‪٥٨/١‬‬
‫‪ - ٤٦٥‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ‪٢١٦-٢١٥/٢‬‬

‫‪٢٠٠‬‬
 ‫ﺠ ‪‬ﺪ‪‬ﺗ‪‬ﻴ ِﻦ «‪.٤٦٦‬ﻓﻬﻮ ﻭﺇﻥ ﱂ ﻳﺼ ‪‬ﺢ ﻣﺴﻨﺪﺍ‪ ،‬ﻓﻬﻮ ﺻﺤﻴ ‪‬ﺢ ﺍﳌﻌﲎ"‬
‫ﺠ ِﺮ ِﺇ ﱠﻻ ‪‬ﺳ ‪‬‬
‫ﻼ ﹶﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺻﹶ‬‫» ﹶﻻ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻟﺴﻴﺪﺓ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹶﺔ ِﺑ‪‬ﻨ ِ‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ‬ ‫ﺴﹶ‬ ‫ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪ِ »:‬ﺑ ‪‬‬ ‫ﺴِ‬ ‫ﺖ ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ - -‬ﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪ -‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ‬
‫ﺝ ﻗﹶﺎ ﹶﻝ‪ِ » :‬ﺑ ‪‬‬ ‫ﻚ «‪ .‬ﻭِﺇﺫﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺏ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻰ ﹸﺫﻧ‪‬ﻮﺑِﻰ ﻭ‪‬ﺍ ﹾﻓ‪‬ﺘ ‪‬ﺢ ﻟِﻰ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬‬
‫ﻚ «‪.٤٦٧‬ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ‬ ‫ﻀِﻠ ‪‬‬ ‫ﺏ ﹶﻓ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻰ ﹸﺫﻧ‪‬ﻮﺑِﻰ ﻭ‪‬ﺍ ﹾﻓ‪‬ﺘ ‪‬ﺢ ﻟِﻰ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬‬ ‫ﺴﹶ‬ ‫ﻭ‪‬ﺍﻟ ‪‬‬
‫‪٤٦٨‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻘﻄ ‪‬ﻊ ﺍﻟﺴﻨﺪ‪ ،‬ﻓﺈﻧﻪ ﻣﺘﺼ ﹸﻞ ﺍﳌﻌﲎ ‪...‬‬
‫ﺇﻥ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻟﻠﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﻬﻤ ﹲﺔ ﺟﺪ‪‬ﺍ‪،‬ﻭﺗﺰﻳ ﹸﻞ‬ ‫•‬
‫ﻒ ﳏﺘﻤﻼ ﻭﻧﺘﻴﺠﺔ ﻗﻄﻊ ﰲ ﺍﻟﺴﻨﺪ ﺃﻭ ﺳﻮﺀ ﺣﻔﻆ ﺃﻭ ﻭﻫﻢ ﺃﻭ‬ ‫ﻛ ﱠﻞ ﺇﺷﻜﺎ ٍﻝ؛ ﺫﻟﻚ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻀﻌ ‪‬‬
‫ﻏﻠﻂ ‪ ...‬ﻭﱂ ﻳﻮﺟﺪ ﰲ ﺍﻟﺒﺎﺏ ﻣﺎ ﻳﻌﺎﺭﺿﻪ ﻭﻫﻮ ﻣﻨﺪﺭﺝ ﲢﺖ ﺃﺻﻞ ﻣﻌﻤﻮﻝ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪،‬‬
‫ﻓﻴﻌﻤﻞ ﺑﻪ ﺍﺣﺘﻴﺎﻃﹰﺎ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﹰﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻓﻘﺪ ﺃﻋﻄ ‪‬ﻲ ﺣﻘﱠﻪ ﻣﻦ ﺍﻟﻌﻤﻞ‪،‬ﻭﺇﻻ ﱂ‬
‫ﺐ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻪ ﻣﻔﺴﺪ ﹸﺓ ﲢﻠﻴﻞ ﻭﻻ ﲢﺮ ٍﱘ‪،‬ﻷﻧﻪ ﺇﳕﺎ ﻋﻤﻞ ﺑﺎﻷﺻﻞ ﺍﻟﻌﺎﻡ‪،‬ﻟﺬﺍ ﻓﺈﺧﺮﺍﺝ ﻋﻠﻤﺎﺀ‬ ‫ﻳﺘﺮﺗ ‪‬‬
‫ﺍﳊﺪﻳﺚ ﺭﲪﻬﻢ ﺍﷲ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﰲ ﻣﺼﻨﻔﺎ‪‬ﻢ ﻟﻪ ﻣﺎ ﻳﱪﺭﻩ‪،‬ﻭﺇﳕﺎ ﺷﺪﺩﻭﺍ ﺍﺣﺘﻴﺎﻃﹰﺎ ﻋﻠﻰ‬
‫ﺝ ﻫﺆﻻﺀ ﺍﳊﺎﻓﻆ‬ ‫ﻂ ﻋﻠﻴﻬﺎ ﻣﻦ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺇﻻ ﻓﻠ ‪‬ﻢ ﺃﺧﺮ ‪‬‬
‫ﺳﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ  ‪،‬ﺣﱴ ﻻ ﻳﺘﺴﱠﻠ ﹶ‬
‫ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻣﺼﻨﻔﺎ‪‬ﻢ‪ ،‬ﺳﻮﺍﺀ ﰲ ﻛﺘﺐ ﻣﻔﺮﺩﺓ ﺃﻭ ﺿﻤﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺃﻭﻟﻴﺲ‬
‫ﺑﺈﻣﻜﺎ‪‬ﻢ ﺗﺮﻛﻬﺎ‪ ،‬ﺑﻞ ﺣﱴ ﺍﻟﺬﻳﻦ ﺃﻓﺮﺩﻭﺍ ﺍﻟﺼﺤﻴﺢ ﺃﺧﺮﺟﻮﻫﺎ ﰲ ﻛﺘﺒﻬﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻤﻦ ﻏﺎﻳﺮﻫﻢ‬
‫‪٤٦٩‬‬
‫ﻓﻘﺪ ﺧﺎﻟﻒ ﻣﻨﻬﺠﻬﻢ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫ــــــــــــــــ‬

‫ﺠ ِﺮ‪.‬‬
‫ﺠ ِﺮ ِﺇ ﱠﻻ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ ِﻰ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻉ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻼ ﹶﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹸﻃﻠﹸﻮ ِ‬
‫ﺻﹶ‬‫‪ - ٤٦٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ( ٤٢١‬ﻭﻓﻴﻪ ﺿﻌﻒ ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﹶﻻ ‪‬‬
‫‪ - ٤٦٧‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ)‪ ( ٨٢٠‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ)ﺝ ‪ / ١‬ﺹ ‪ ( ٣٤٣١) ( ٣٣٨‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪( ٢٧١٧٤‬‬
‫ﰲ ﺳﻨﺪﻩ ﺿﻌﻒ ‪،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻬﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٤٦٨‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ‪١١٣- ١١٢/٢‬‬
‫‪ - ٤٦٩‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺧﻄﻮﺭﺓ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻀﻌﻴﻒ ﺑﺎﳌﻮﺿﻮﻉ ﺹ ‪١٠٣-٩٩‬‬

‫‪٢٠١‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ‬
‫ﻒ؟‬
‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻒ ﻳ‪‬ﺮﻭ‪‬ﻯ ﺍﳊﺪﻳ ﹸ‬
‫ﻛﻴ ‪‬‬

‫ﺚ ﳌ ‪‬ﻦ ﻳﺮﻭﻱ ﺣﺪﻳﺜﹰﺎ ﺿﻌﻴﻔﹰﺎ ﺑﻐ ِﲑ ﺇﺳﻨﺎ ٍﺩ ﺃﻥ ﻻ ﻳﺮﻭ ِﻩ ﺑﺼﻴﻐ ِﺔ ﺍﳉﺰ ِﻡ‪ ،‬ﻓﻼ‬
‫ﻀ ﹸﻞ ﻋﻠﻤﺎ ُﺀ ﺍﳊﺪﻳ ِ‬
‫ﻳﻔ ‪‬‬
‫ﻳﻘﻮﻝ‪ :‬ﻓﻴﻪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ  ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﺑ ﹾﻞ ﻳﺮﻭﻳ ِﻪ ﺑﺼﻴﻐ ٍﺔ ﺗﺪ ﱡﻝ ﻋﻠﻰ‬
‫ﻱ ﺃﻭ ﺟﺎ َﺀ ﺃﻭ ﻧ ِﻘ ﹶﻞ ﺃﻭ ﻓﻴﻤﺎ ﻳﺮﻭ‪‬ﻯ ﻭﳓﻮ ﻫﺬﺍ‪ ،‬ﻭﻳﻜﺮ ‪‬ﻩ ﻗﻮ ﹸﻝ ﺫﻟﻚ‬ ‫ﻚ ﰲ ﺻﺤﺘ ِﻪ ﳓﻮ ﺭﻭ ‪‬‬ ‫ﺍﻟﺸ ‪‬‬
‫ﻚ‬
‫ﺐ ﺫﻛﺮ ‪‬ﻩ ﺑﺼﻴﻐ ِﺔ ﺍﳉﺰ ِﻡ‪ ،‬ﻭﻳﻘﺒ ‪‬ﺢ ﻓﻴـ ِﻪ ﺻـﻴﻐ ﹶﺔ ﺍﻟـﺸ ‪‬‬ ‫ﺚ ﺍﻟﺼﺤﻴ ِﺢ‪ ،‬ﻓﻴﺠ ‪‬‬
‫ﰲ ﺭﻭﺍﻳ ِﺔ ﺍﳊﺪﻳ ِ‬
‫‪٤٧٠‬‬
‫ﻒ ﺻﻴﻐ ﹸﺔ ﺍﳉﺰ ِﻡ ‪.‬‬
‫ﺾ‪،‬ﻛﻤﺎ ﻳﻜﺮ ‪‬ﻩ ﰲ ﺍﻟﻀﻌﻴ ِ‬
‫ﻭﺍﻟﺘﻤﺮﻳ ِ‬
‫ﺐ ﺃ ﹾﻥ‬‫ﻒ‪،‬ﻓﺈﻧﻪ ﳚـ ‪‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻧ ﹶﻘ ﹶﻞ ﺣﺪﻳﺜﹰﺎ ﺿﻌﻴﻔﹰﺎ ﺃﻭ ﺣﺪﻳﺜﹰﺎ ﻻ ﻳﻌﻠ ‪‬ﻢ ﺣﺎﻟﹶﻪ ﺃﺻﺤﻴ ‪‬ﺢ ﺃﻡ ﺿﻌﻴ ‪‬‬
‫ﻱ ﻋﻨﻪ ﻛﺬﺍ ﺃﻭ ﺑﻠﻐ‪‬ﻨﺎ ﻛﺬﺍ‪ ،‬ﻭﺇﺫﺍ ﺗـﻴ ﱠﻘ ‪‬ﻦ ﺿـﻌ ﹶﻔ ‪‬ﻪ‬ ‫ﻳﺬﻛ ‪‬ﺮ ‪‬ﻩ ﺑﺼﻴﻐ ِﺔ ﺍﻟﺘﻤﺮﻳﺾِ‪،‬ﻛﺄ ﹾﻥ ﻳﻘﻮﻝ‪ :‬ﺭﻭ ‪‬‬
‫ﺉ ﺃﻭ ﺍﻟـﺴﺎﻣ ‪‬ﻊ‪ ،‬ﻭﻻ ﳚـﻮ ‪‬ﺯ‬ ‫ﻒ‪ ،‬ﻟﺌﻼ ﻳﻐﺘ ‪‬ﺮ ﺑ ِﻪ ﺍﻟﻘﺎﺭ ‪‬‬
‫ﺚ ﺿﻌﻴ ‪‬‬
‫ﲔ ﺃ ﱠﻥ ﺍﳊﺪﻳ ﹶ‬
‫ﺐ ﻋﻠﻴ ِﻪ ﺃ ﹾﻥ ﻳﺒ ‪‬‬
‫ﻭﺟ ‪‬‬
‫ﺚ ﺻﺤﻴ ‪‬ﺢ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ‬ ‫ﻟﻠﻨﺎﻗ ِﻞ ﺃ ﹾﻥ ﻳﺬﻛ ‪‬ﺮ ‪‬ﻩ ﺑﺼﻴﻐ ِﺔ ﺍﳉﺰ ِﻡ‪ ،‬ﻷﻧ ‪‬ﻪ ﻳﻮﻫ ‪‬ﻢ ﻏﲑ‪‬ﻩ ﺃ ﱠﻥ ﺍﳊﺪﻳ ﹶ‬
‫ﺱ ﺑﻨﻘﻠﻬِﻢ‪ ،‬ﻭﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﻻ ﻳﻨﺴﺒﻮ ﹶﻥ ﺇﱃ ﺭﺳﻮ ِﻝ‬ ‫ﺚ ﺍﻟﺬﻳ ‪‬ﻦ ﻳﺜ ‪‬ﻖ ﺍﻟﻨﺎ ‪‬‬
‫ﺍﻟﻨﺎﻗ ﹸﻞ ﻣ ‪‬ﻦ ﻋﻠﻤﺎ ِﺀ ﺍﳊﺪﻳ ِ‬
‫ﲔ‬
‫ﺤ ِﺔ ﻧﺴﺒﺘِﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻗ ‪‬ﺪ ﻭﻗ ‪‬ﻊ ﰲ ﻫﺬﺍ ﺍﳋﻄِﺄ ﻛﺜ ‪‬ﲑ ﻣـ ‪‬ﻦ ﺍﳌـﺆﻟﻔ ‪‬‬
‫ﷲ  ﺷﻴﺌﹰﺎ ﱂ ﳚﺰﻣﻮﺍ ﺑﺼ ‪‬‬ ‫ﺍِ‬
‫‪٤٧١‬‬
‫ﷲ ﻭﲡﺎﻭ ‪‬ﺯ ﻋﻨﻬ‪‬ﻢ‪.‬‬
‫ﺭﲪﻬ‪‬ﻢ ﺍ ُ‬
‫ﻒ ﺑﺼﻴﻐﺔ ﺍﳉﺰﻡ ) ﳓﻮ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪-  -‬‬ ‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻭﻛﻤﺎ ﻳ ﹶﻜﺮ ‪‬ﻩ ﺃ ﹾﻥ ‪‬ﻳﺬﻛ ‪‬ﺮ ﺍﳊﺪﻳ ﹸ‬
‫ﺚ ﺍﻟـﺼﺤﻴ ‪‬ﺢ ﺑـﺼﻴﻐ ِﺔ‬
‫ﻚ ﻳﻜﺮ ‪‬ﻩ ﺃﻥ ﻳﺬﻛ ‪‬ﺮ ﺍﳊـﺪﻳ ﹸ‬
‫‪،‬ﺃﻭ ﻓﻌ ﹶﻞ‪،‬ﺃﻭ ﺃﻗ ‪‬ﺮ ﻭﳓﻮ ﺫﻟﻚ ( ‪،‬ﻓﻜﺬﻟ ‪‬‬
‫ﺾ‪. ٤٧٢‬‬ ‫ﺍﻟﺘﻤﺮﻳ ِ‬
‫ــــــــــــــــ‬

‫‪ - ٤٧٠‬ﺍﻧﻈﺮ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻭﻣﺼﻄﻠﺤﻪ ﺹ ‪٣٥٤-٣٥٣‬‬

‫‪ - ٤٧١‬ﺃﻓﺎﺩﻩ ﺍﻟﻌﻼﻣﺔ ﺃﲪﺪ ﺷﺎﻛﺮ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﺒﺎﻋﺚ ﺍﳊﺜﻴﺚ ﺹ ‪٩١‬‬
‫‪ - ٤٧٢‬ﺍﻧﻈﺮ ﳏﺎﺿﺮﺍﺕ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺩ‪ :‬ﻣﺎﻫﺮ ﻳﺎﺳﲔ ﺍﻟﻔﺤﻞ)ﺝ ‪ / ١‬ﺹ ‪( ١٤‬‬

‫‪٢٠٢‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﻌﺎﺷﺮ‬
‫ﺏ ﻋﻦ ﺭﻭﺍﻳ ِﺔ ﺑﻌﺾ ﻛﺒﺎﺭ ﺍﻷﺋﻤ ِﺔ ﻋ ِﻦ ﺍﻟﻀﻌﻔﺎ ِﺀ‪:‬‬
‫ﺍﳉﻮﺍ ‪‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ‪ " :‬ﹶﻗ ‪‬ﺪ ‪‬ﻳﻘﹶﺎﻝ ِﻟ ‪‬ﻢ ﺣ‪ ‬ﺪ ﹶ‬
‫ﺙ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟﹶﺄِﺋ ‪‬ﻤ ﹸﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﻣ‪‬ـ ‪‬ﻊ‬
‫ﺏ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﺑﹶﺄ ‪‬ﺟ ِﻮ‪‬ﺑ ٍﺔ‪:‬‬
‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻬ ‪‬ﻢ ؟ ‪‬ﻭ‪‬ﻳﺠ‪‬ﺎ ‪‬‬
‫ِﻋ ﹾﻠ ِﻤ ِﻬ ‪‬ﻢ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻋﻠﹶـﻰ‬
‫ﺲ ﻓِﻲ ‪‬ﻭ ﹾﻗ ٍ‬
‫ﺿ ‪‬ﻌ ﹶﻔﻬ‪‬ﺎ؛ ِﻟﹶﺌﻠﱠﺎ ‪‬ﻳ ﹾﻠ‪‬ﺘِﺒ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﺪﻫ‪‬ﺎ‪ :‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﻭ ‪‬ﻭﻫ‪‬ﺎ ِﻟ‪‬ﻴ ‪‬ﻌ ِﺮﻓﹸﻮﻫ‪‬ﺎ‪ ،‬ﻭِﻟ‪‬ﻴ‪‬ﺒ‪‬ﻴﻨ‪‬ﻮﺍ ‪‬‬
‫ﺤِﺘﻬ‪‬ﺎ ‪.‬‬ ‫ﺻ‪‬‬ ‫ﺸ ﱠﻜﻜﹸﻮﺍ ﻓِﻲ ِ‬ ‫ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ﹶﻛﻤ‪‬ـﺎ ﻗﹶـ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻩ ﻓِـﻲ ﻓﹶـﺼ‪‬ﻞ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺐ ‪‬ﺣﺪِﻳﹸﺜ ‪‬ﻪ ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺘ‪‬ﺒ ‪‬ﺮ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﻀﻌِﻴﻒ ﻳ‪ ‬ﹾﻜ‪‬ﺘ ‪‬‬
‫ﺍﻟﺜﱠﺎﻧِﻲ‪ :‬ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻪ ‪‬ﻋﻠﹶﻰ ِﺍ‪‬ﻧ ِﻔﺮ‪‬ﺍﺩﻩ ‪.‬‬
‫ﺍﹾﻟ ‪‬ﻤﺘ‪‬ﺎ‪‬ﺑﻌ‪‬ﺎﺕ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻀﻌِﻴﻒ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎﻃِـﻞ؛‬ ‫ﺼﺤِﻴﺢ ﻭ‪‬ﺍﻟـ ‪‬‬ ‫ﻀﻌِﻴﻒ ‪‬ﻳﻜﹸﻮﻥ ﻓِﻴﻬ‪‬ﺎ ﺍﻟـ ‪‬‬ ‫ﺍﻟﺜﱠﺎﻟِﺚ‪ :‬ﹶﺃ ﱠﻥ ِﺭﻭ‪‬ﺍﻳ‪‬ﺎﺕ ﺍﻟﺮ‪‬ﺍﻭِﻱ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﺳ ‪‬ﻬ ﹲﻞ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﺾ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﻚ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺾ ﹶﺫِﻟ ‪‬‬
‫ﺚ ﻭ‪‬ﺍﹾﻟِﺈ‪‬ﺗﻘﹶﺎﻥ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﹶﻓ‪‬ﻴ ﹾﻜ‪‬ﺘﺒ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ‪‬ﻴ ‪‬ﺰ ﹶﺃﻫ‪ ‬ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﻱ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﻠﱠﻪ ﺣِﲔ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺔ ﻋ‪‬ـ ِﻦ‬ ‫‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻑ ِﻋﻨ‪‬ﺪﻫ ‪‬ﻢ ‪ .‬ﻭِﺑ ‪‬ﻬﺬﹶﺍ ِﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﺞ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎﻥ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫‪٤٧٣‬‬
‫ﺻ ‪‬ﺪﹶﻗ ‪‬ﻪ ﻣِﻦ ﹶﻛ ِﺬِﺑ ِﻪ ‪.‬‬
‫ﺖ ‪‬ﺗ ‪‬ﺮﻭِﻱ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِ‬
‫ﺍﹾﻟ ﹶﻜ ﹾﻠِﺒ ‪‬ﻲ‪ ،‬ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪ :‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺐ‪ ،‬ﻭﻓﹶـﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ـﺎ ِﻝ‪،‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻫِﻴـ ِ‬‫ﺚ ﺍﻟ‪‬ﺘ ‪‬ﺮﻏِﻴـ ِ‬‫ﺍﻟﺮ‪‬ﺍﺑِﻊ‪ :‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻭ ﹶﻥ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹶ‬
‫ﺤﻠﹶـﺎ ِﻝ‬
‫ﻚ ِﻣﻤ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﻠﱠـ ‪‬ﻖ ﺑِﺎﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ﹶﻘﺼ‪‬ﺺ‪ ،‬ﻭﹶﺃﺣ‪‬ﺎﺩِﻳﺚ ﺍﻟ ‪‬ﺰﻫ‪‬ﺪ‪ ،‬ﻭ ‪‬ﻣﻜﹶﺎﺭِﻡ ﺍﹾﻟﹶﺄ ‪‬ﺧﻠﹶﺎﻕ‪ ،‬ﻭ‪‬ﻧﺤ‪‬ﻮ ﹶﺫِﻟ ‪‬‬
‫ﺤﺪِﻳﺚ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻫ ‪‬ﻢ‬
‫ﺤﺪِﻳﺚ ‪‬ﻳﺠ‪‬ﻮﺯ ِﻋﻨ‪‬ﺪ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ ‪‬‬
‫ﺏ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﺮ ‪‬‬
‫ﺤﺮ‪‬ﺍ ِﻡ ‪‬ﻭﺳ‪‬ﺎﺋِﺮ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎﻡ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺍﻟ‪‬ﺘﺴ‪‬ﺎﻫ‪‬ﻞ ﻓِﻴ ِﻪ ‪.‬‬
‫ﺻﺤِﻴﺤ‪‬ﺔ ‪‬ﻣﻘﹶـ ‪‬ﺮﺭ‪‬ﺓ ﻓِـﻲ‬
‫ﻚ ‪‬‬
‫‪‬ﻭ ِﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﻣ‪‬ﺎ ِﺳﻮ‪‬ﻯ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺿ‪‬ﻮﻉ ﻣِﻨ ‪‬ﻪ‪ ٤٧٤‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﻤ‪‬ﻞ ِﺑ ِﻪ‪ِ ،‬ﻟﹶﺄ ﱠﻥ ﹸﺃﺻ‪‬ﻮﻝ ﹶﺫِﻟ ‪‬‬
‫ﻀ ‪‬ﻌﻔﹶﺎﺀ ﺷ‪‬ـ‪‬ﻴﺌﹰﺎ‬ ‫ﺸﺮ‪‬ﻉ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹶﺔ ِﻋﻨ‪‬ﺪ ﹶﺃﻫ‪‬ﻠﻪ ‪ .‬ﻭ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﹼﻞ ﺣ‪‬ﺎﻝ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟﹶﺄِﺋﻤ‪‬ﺔ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻭ ﹶﻥ ‪‬ﻋ ِﻦ ﺍﻟـ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﲔ‪،‬‬‫ﺤ ‪‬ﺪِﺛ ‪‬‬
‫ﺤ‪‬ﺘﺠ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻋﻠﹶﻰ ِﺍ‪‬ﻧ ِﻔﺮ‪‬ﺍﺩﻩ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎﻡ‪ ،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﻟﹶﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﹸﻠ ‪‬ﻪ ِﺇﻣ‪‬ﺎ ‪‬ﻡ ﻣِﻦ ﹶﺃِﺋ ‪‬ﻤ ِﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺤ ﱢﻘ ‪‬ﻖ ﻣِﻦ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪.‬‬
‫‪‬ﻭﻟﹶﺎ ‪‬ﻣ ‪‬‬

‫‪ - ٤٧٣‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ )ﺹ ‪ ( ١١٥‬ﻭﺗﻮﺟﻴﻪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﺻﻮﻝ ﺍﻷﺛﺮ )ﺝ ‪ / ٣‬ﺹ ‪( ٤٠‬‬

‫‪ - ٤٧٤‬ﻭﺍﳌﺘﺮﻭﻙ ﻛﺬﻟﻚ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﻜﺜﲑﻳﻦ ‪.‬‬

‫‪٢٠٣‬‬
‫ﺏ‪ ،‬ﺑ ﹾﻞ‬
‫ﺼﻮ‪‬ﺍ ٍ‬
‫ﺲ ِﺑ ‪‬‬
‫ﻚ‪ ،‬ﻭ‪‬ﺍ ‪‬ﻋِﺘﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ِﻓ ‪‬ﻌ ﹸﻞ ﹶﻛِﺜﲑِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎﺀ ﹶﺃ ‪‬ﻭ ﹶﺃ ﹾﻛﹶﺜ ِﺮ ِﻫ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬
‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ِﻪ ‪ .‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ‪‬ﺘ ِﻔﻘﹸـﻮ ﹶﻥ‬
‫ﺤ ﹼﻞ ﹶﻟ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﻚ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻌﺮِﻑ ‪‬‬
‫ﹶﻗﺒِﻴﺢ ِﺟﺪ‪‬ﺍ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺤ ﱠﻞ ﻟﹶـ ‪‬ﻪ ﹶﺃ ﹾﻥ‬
‫ﺿ ‪‬ﻌ ﹸﻔ ‪‬ﻪ‪ ،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬‫ﻑ ‪‬‬ ‫ﻒ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎﻡ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﻀﻌِﻴ ِ‬ ‫ﺤ‪‬ﺘ ‪‬ﺞ ﺑِﺎﻟ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺴﺆ‪‬ﺍ ِﻝ‬
‫ﺶ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎ ِﺭﻓﹰﺎ‪ ،‬ﹶﺃ ‪‬ﻭ ﺑِـ ‪‬‬ ‫ﺚ ‪‬ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺑِﺎﻟ‪‬ﺘ ﹾﻔﺘِﻴ ِ‬‫ﺤ ٍ‬
‫‪‬ﻳ ‪‬ﻬﺠ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟِﺎ ‪‬ﺣِﺘﺠ‪‬ﺎﺝ ِﺑ ِﻪ ﻣِﻦ ﹶﻏﻴ‪‬ﺮ ‪‬ﺑ ‪‬‬
‫ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ ِﻌﻠﹾﻢ ِﺑ ِﻪ ِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻋ‪‬ﺎ ِﺭﻓﹰﺎ ‪ .‬ﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ " ‪.٤٧٥‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﻮ ﻛﻼﻡ ﰲ ﻏﺎﻳﺔ ﺍﻟﺮﻭﻋﺔ‪،‬ﻭﺃﻣﺎ ﻛﻼﻣﻪ)ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ‪‬ﺘ ِﻔﻘﹸﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﻟﹶـﺎ ‪‬ﻳﺤ‪‬ـ‪‬ﺘ ‪‬ﺞ‬
‫ﻒ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎﻡ ( ‪.‬‬
‫ﻀﻌِﻴ ِ‬
‫ﺑِﺎﻟ ‪‬‬
‫ﻗﻠﺖ ‪ :‬ﻗﺪ ﺍﺣﺘﺠ‪‬ﻮﺍ ﺑﻪ ﰲ ﺻﻮﺭ ﻛﺜﲑﺓ ﺟﺪﺍ ﻭﻻ ﺳ‪‬ﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺒﺎﺏ ﻣﺎ ﻫﻮ ﺃﻗﻮﻯ‬
‫ﺚ ﺳﺎﺑﻘﺎ‪،‬ﺇﻻ ﺇﺫﺍ ﻗﺼﺪ‬
‫ﻣﻨﻪ‪،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻷﻛﺜﺮﻳﻦ ﺇﻥ ﱂ ﻳﻜﻦ ﻗﻮﻝ ﺍﳉﻤﻴﻊ‪،‬ﻭﻗﺪ ﻣ ‪‬ﺮ ﻫﺬﺍ ﺍﻟﺒﺤ ﹸ‬
‫ﻍ ﻛﻼ ‪‬ﻣﻪ ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪.‬‬
‫ﺷﺪﻳ ‪‬ﺪ ﺍﻟﻀﻌﻒ ﺃﻭ ﰲ ﺃﺻﻮﻝ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪،‬ﻓﻌﻨﺪﺋﺬ ﻳﺴﻮ ﹸ‬

‫ــــــــــــــــ‬

‫‪ - ٤٧٥‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ)ﺝ ‪ / ١‬ﺹ ‪ ( ٦٢‬ﻭ‪ ١٢٦-١٢٥/١‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤـﺪﻳﺚ ‪ ، ١١٥-١١٤‬ﻭﺍﻧﻈـﺮ‬

‫ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ)ﺝ ‪ / ١‬ﺹ ‪ ( ٩٧‬ﻭ)ﺝ ‪ / ٥‬ﺹ ‪( ٦٠‬‬

‫‪٢٠٤‬‬
 ‫ﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬
‫ﺍﳌﺒﺤ ﹸ‬
‫ﻣﺴﺎﺋ ﹸﻞ ﺗﺘﻌﻠ ‪‬ﻖ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ‪:٤٧٦‬‬

‫ﻚ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻫﻮ ﺿﻌﻴﻒ ‪‬ﺬﺍ ﺍﻹﺳ‪‬ـﻨﺎﺩ‪،‬‬ ‫ﺖ ﺣﺪﻳﺜﹰﺎ ﺑﺈﺳﻨﺎ ٍﺩ ﺿﻌﻴﻒ‪ ،‬ﻓﻠ ‪‬‬
‫ﺍﻷﻭﱃ‪ -‬ﺇﺫﺍ ﺭﺃﻳ ‪‬‬
‫ﻚ ﺍﻹ ‪‬ﺳﻨ‪‬ﺎﺩ ﻓﻘﺪ ﻳﻜﻮﻥ ﻟﻪ‬ ‫ﻒ‪ ،‬ﻭﻻ ﺗﻄﻠﻖ ‪‬ﺮ‪‬ﺩ ﺿﻌﻒ ﺫﻟ ‪‬‬ ‫ﻭﻻ ﺗﻘﻞ‪ :‬ﺿﻌﻴﻒ ﺍﳌﱳ ﻭﻻ ﺿﻌﻴ ‪‬‬
‫ﺇﺳﻨﺎﺩ ﺁﺧﺮ ﺻﺤﻴﺢ – ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻣﻌﻨﺎﻩ ﻏﲑ ﳐﺎﻟﻒ ﻟﻸﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻌﺘﱪﺓ‪ -‬ﺇ ﱠﻻ‬
‫ﺃﻥ ﻳﻘﻮﻝ ﺇﻣﺎ ‪‬ﻡ ﻣﻦ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ :‬ﺇﻧ‪‬ﻪ ﱂ ﻳ‪‬ﺮﻭ ﻣﻦ ﻭﺟﻪ ﺻﺤﻴ ٍﺢ‪،‬ﺃﻭ ﻟﻴﺲ ﻟﻪ ﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ‬
‫ﺴﺮ‪‬ﺍ ﺿﻌ ﹶﻔﻪ‪.‬‬
‫ﻒ‪ ،‬ﻣ‪‬ﻔ ‪‬‬
‫ﺚ ﺿﻌﻴ ‪‬‬
‫ﻳﺜﺒﺖ ﺑﻪ‪ ،‬ﺃﻭ ﺇﻧ‪‬ﻪ ﺣﺪﻳ ﹲ‬
‫ﻭﻣﻊ ﻫﺬﺍ‪،‬ﻓﻘﺪ ﻗﺎﻝ ﻋﺪﺩ ﻣﻦ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺫﻟﻚ‪،‬ﻭﱂ ﻳﺴﻠﱢﻢ ﳍﻢ ﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ‬
‫ﺑﻪ‪.‬‬
‫ﻒ ﺑﻐﲑ ﺇﺳﻨﺎ ٍﺩ ﻓﻼ ﻳﻘ ﹾﻞ"ﻗﺎ ﹶﻝ ﺭﺳﻮﻝ ﺍﷲ  "‪،‬ﺑـﻞ‬‫ﺚ ﺿﻌﻴ ٍ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ -‬ﻣ ‪‬ﻦ ﺃﺭﺍ ‪‬ﺩ ﺭﻭﺍﻳ ﹶﺔ ﺣﺪﻳ ٍ‬
‫ﻱ ﻋﻨﻪ ﻛﺬﺍ ﺃﻭ ﺑﻠﻐﻨﺎ ﻋﻨﻪ ﻛﺬﺍ ﺃﻭ ﺑﻠﻐﻨﺎ ﻋﻨﻪ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻭﺭﺩ ﻋﻨﻪ ﺃﻭ ﺟﺎﺀ ﻋﻨـﻪ ﺃﻭ‬ ‫ﻳﻘﻮﻝ‪:‬ﺭﻭ ‪‬‬
‫ﻚ‬
‫ﺾ‪،‬ﻛﺮ ‪‬ﻭﻯ ﺑﻌﻀ ‪‬ﻬﻢ ﻭﻛﺬﺍ ﻳﻘﻮﻝ‪ :‬ﻓﻴﻤﺎ ﻳـﺸ ‪‬‬‫ﻧﻘﻞ ﻋﻨﻪ" ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣ ‪‬ﻦ ﺻﻴ ِﻎ ﺍﻟﺘﻤﺮﻳ ِ‬
‫ﰲ ﺻﺤﺘ ِﻪ ﻭﺿﻌﻔ ِﻪ ‪..‬‬
‫ﺚ ﺍﳌﺸ ِﻜﻞ ﺇﻻ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺻﺤﻴﺤﹰﺎ‪،‬ﻭﺃ ‪‬ﻣﺎ ﺇﺫﺍ ﻛـﺎﻥ‬
‫ﺏ ﻋﻦ ﺍﳊﺪﻳ ِ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ -‬ﻻ ﻳﺘﺼ ‪‬ﺪﻯ ﻟﻠﺠﻮﺍ ِ‬
‫ﺿﻌﻴﻔﹰﺎ ﻓﻼ ‪.‬‬
‫ﺚ‬
‫ﺚ ﰲ ﺑﻌـﺾ ﺍﻷﺣﺎﺩﻳـ ِ‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﰲ"ﺍﻹﺑﺮﻳﺰ" ﰲ ﺧﻼﻝ ﲝ ٍ‬
‫ﷲ ﺩ ‪‬ﺭ ﺃﰊ ﺍﳊﺴ ِﻦ ﺍﻟﻘﺎﺑـﺴﻲ‬
‫ﺴﻪ ﻣﺮﺩﻭﺩﹰﺍ ﻫﺎ ﹶﻥ ﺍﻷﻣ ‪‬ﺮ‪ ،‬ﻭ ِ‬
‫ﺚ ﰲ ﻧﻔ ِ‬
‫ﺍﻟﻀﻌﻴﻔ ِﺔ‪":‬ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺍﳊﺪﻳ ﹸ‬
‫ﺚ‬
‫ﺚ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﺍﻷﺳﺘﺎ ِﺫ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻓﻮﺭ ٍﻙ‪ -‬ﺭﲪـﻪ ﺍﷲ ‪ -‬ﺣﻴـ ﹸ‬ ‫‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺣﻴ ﹸ‬
‫ﺏ‬
‫ﻒ ﺍﳉـﻮﺍ ‪‬‬‫ﺚ ﻣﺸﻜﻠ ٍﺔ ﻭﻫ ‪‬ﻲ ﺑﺎﻃﻠ ﹲﺔ‪،‬ﻗﺎﻝ ﺍﻟﻘﺎﺑﺴﻲ‪":‬ﻻ ﻳﺘﻜﱠﻠ ‪‬‬ ‫ﺏ ﻋﻦ ﺃﺣﺎﺩﻳ ﹶ‬ ‫ﺗﺼ ‪‬ﺪﻯ ﻟﻠﺠﻮﺍ ِ‬
‫ﻼ" ﺍﻧﺘﻬﻰ‬
‫ﺚ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﺻﺤﻴﺤﹰﺎ ﻭﺍﻟﺒﺎﻃ ﹸﻞ ﻳﻜﻔﻲ ﰲ ﺭ ‪‬ﺩﻩ ﻛﻮ‪‬ﻧﻪ ﺑﺎﻃ ﹰ‬ ‫ﻋﻦ ﺍﳊﺪﻳ ِ‬

‫‪ - ٤٧٦‬ﺍﻧﻈﺮ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ)ﺝ ‪ / ١‬ﺹ ‪ ( ٨١‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﻟﻠﺴﻴﻮﻃﻲ)ﺝ ‪ / ١‬ﺹ ‪( ٢٣١‬‬

‫‪٢٠٥‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪.. ":‬ﻣﻊ ﺃﻥ ﺍﻟﺒﺎﺭﺯﻱ ﺣﻜﻰ ﻋﻦ ﺍﻟﻘﺎﺩﺳﻲ ﺃﻧ ‪‬ﻪ ﻛﺎﻥ ﻳﺪﻋﻮ ﻋﻠﻰ‬
‫ﺚ ﻣﺸﻜﻠ ٍﺔ‪ ،‬ﻭﺗﻜﱠﻠﻒ ﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ ﻣـﻊ‬‫ﺍﺑﻦ ﻓﻮﺭﻙ ﻣﻦ ﺃﺟﻞ ﺃﻧﻪ ﺃﺩﺧﻞ ﰲ ﻛﺘﺎﺑﻪ ﺃﺣﺎﺩﻳ ﹶ‬
‫ﺿﻌﻔﻬﺎ ﻓﻜﺎﻥ ﰲ ﻋﺪﻡ ﺫﻛﺮﻫﺎ ﻏﻨﺎﺀ ﻋﻦ ﺫﻛﺮﻫﺎ ﺍﻧﺘﻬﻰ ‪.‬‬
‫ﻒ ﻭﺍﺑـﻦ ﻓـﻮﺭﻙ ﺇﻣـﺎ ‪‬ﻡ‬
‫ﺼﺐ‪ ،‬ﻭﻛﻴ ‪‬‬
‫ﺾ ﺍﻟﺘﻌ ‪‬‬
‫ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺪﻋﺎ ُﺀ ﰲ ﳏﱢﻠﻪ ﺑﻞ ﻫﻮ ﻣﻦ ﺑﻌ ِ‬
‫ﺏ ﻋﻨﻬﺎ ﻣﻊ ﺿﻌ ِﻔﻬﺎ ﻷﻧ ‪‬ﻪ ﺭﲟﺎ‬ ‫ﲪﻰ ﺣﻮﻣ ِﺔ ﺍﻟ ‪‬ﺪﻳﻦ‪،‬ﻭﺇﳕﺎ ﺗﻜﱠﻠﻒ ﺍﳉﻮﺍ ‪‬‬ ‫ﺏ ﻋﻦ ‪‬‬ ‫ﲔ ﻭﺍﻟﺬﺍ ‪‬‬
‫ﺍﳌﺴﻠﻤ ‪‬‬
‫ﺏ ﻋﻨـﻬﺎ‬ ‫ﺐ ﺍﳉﻮﺍ ‪‬‬
‫ﺚ ﻣ ‪‬ﻦ ﺿﻌﻴ ِﻔﻬﺎ‪ ،‬ﻓﻄﻠ ‪‬‬
‫ﺾ ﻣ ‪‬ﻦ ﻻ ﻋﻠ ‪‬ﻢ ﻟﻪ ﺑﺼﺤﻴ ِﺢ ﺍﻷﺣﺎﺩﻳ ِ‬ ‫ﺚ ‪‬ﺎ ﺑﻌ ‪‬‬‫ﺗﺸﺒ ﹶ‬
‫ﺚ ﻟﻴﺴﺎ ﻣ ‪‬ﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻘﻄﻌﻴ ِﺔ ﺑـ ِﻞ‬
‫ﻒ ﻋﻨ ‪‬ﺪ ﺃﺋﻤ ِﺔ ﺍﳊﺪﻳ ِ‬
‫ﻀﻌ ‪‬‬‫ﺤ ﹸﺔ ﻭﺍﻟ ‪‬‬
‫ﺽ ﺻﺤِﺘﻬﺎ‪ ،‬ﺇ ِﺫ ﺍﻟﺼ ‪‬‬‫ﺑﻔﺮ ِ‬
‫ﺏ ﻋﻨـﻪ‪،‬ﻓﻤﺎ‬
‫ﺝ ﺇﱃ ﺍﳉﻮﺍ ِ‬
‫ﺽ ﳛﺘﺎ ‪‬‬‫ﻒ ﳝﻜ ‪‬ﻦ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺻﺤﻴﺤﹰﺎ‪،‬ﻓﺒﻬﺬﺍ ﺍﻟﻐﺮ ِ‬
‫ﺍﻟﻈﻨ‪‬ﻴ ِﺔ‪ ،‬ﻭﺍﻟﻀﻌﻴ ‪‬‬
‫ﲔ ﺧﲑﺍ"‪.٤٧٧‬‬
‫ﺏ ﻓﺠﺰﺍ ‪‬ﻩ ﺍﷲ ﻋﻦ ﺍﳌﺴﻠﻤ ‪‬‬‫ﻓﻌﹶﻠ ‪‬ﻪ ﺍﺑ ‪‬ﻦ ﻓﻮﺭﻙ ﻫﻮ ﺍﻟﺼﻮﺍ ‪‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ‪ ":‬ﻭﺃﻣﺎ ﺍﻋﺘﺬﺍﺭ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﰲ"ﻓﺘﺎﻭﺍﻩ ﺍﳊﺪﻳﺜﻴﺔ" ﻋﻦ ﺍﺑﻦ ﻓﻮﺭﻙ ‪ ..‬ﻓﻼ‬
‫ﳜ ﹶﻔﻰ ﻣﺎ ﻓﻴ ِﻪ ﺇ ِﺫ ﺍﻟﻜﻼ ‪‬ﻡ ﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﻳﻌﻠ ‪‬ﻢ ﻭﻣ ‪‬ﻦ ﻻ ﻳﻌﻠ ‪‬ﻢ‪،‬ﻓﺄﺣﻘ ‪‬ﺮ ﻣِﻦ ﺃ ﹾﻥ ﻳﺘﻤﺤ ﱠﻞ ﻟ ‪‬ﻪ‪ ،‬ﻭﺍﻹﻣﻜـﺎ ﹸﻥ‬
‫ﺡ‬
‫ﻑ ﺍﳉﺎﺯ ِﻡ ﺑـﻪ‪،‬ﻭﻧﻄﺮ ‪‬‬
‫ﻒ ﻣ ‪‬ﻊ ﻣﺎ ﺻﺤﺤﻮﻩ ﺃﻭ ﺿ ‪‬ﻌﻔﻮﻩ ﻭﻗﻮ ‪‬‬ ‫ﺍﳌﺬﻛﻮ ‪‬ﺭ ﻻ ﻋﱪ ﹶﺓ ﺑ ِﻪ‪ ،‬ﻷﻧﻨﺎ ﻧﻘ ‪‬‬
‫‪٤٧٨‬‬
‫ﺽ ﺍﻟﺬﻱ ﻻ ﻋﱪ ﹶﺓ ﻟﻪ ﰲ ﻧﻈ ِﺮ ﺍﻷﺋﻤ ِﺔ ﺇﺫ ﻻ ﲦﺮ ﹶﺓ ﳍ ‪‬ﻢ ﻓﺎﻓ ‪‬ﻬ ‪‬ﻢ‪.‬‬ ‫ﺫﺍﻙ ﺍﻟﻔﺮ ‪‬‬
‫ﻭﰲ ﺍﳌﻮﻋﻈ ِﺔ ﺍﳊﺴﻨ ِﺔ‪ ":‬ﻻ ﻳﺴﺘﺤ ‪‬ﻖ ﻣﺎ ﻻ ﺃﺻ ﹶﻞ ﻟ ‪‬ﻪ ﺃ ﹾﻥ ﻳـﺸﺘﻐ ﹶﻞ ﺑـﺮ ‪‬ﺩﻩ‪ ،‬ﺑـ ﹾﻞ ﻳﻜﻔـﻲ ﺃ ﹾﻥ‬
‫ﺲ ﻣﻨﻬﺎ ﻓﻬﻮ ﺭ ‪‬ﺩ ﺃﻱ ﻣﺮﺩﻭ ‪‬ﺩ ﻋﻠـﻰ‬
‫ﺲ ﻣ ‪‬ﻦ ﺍﻟﺸﺮﻳﻌ ِﺔ" ﻭﻛ ﱡﻞ ﻣﺎ ﻫﻮ ﻟﻴ ‪‬‬‫ﻳﻘﺎ ﹶﻝ‪":‬ﻫﺬﺍ ﻛﻼ ‪‬ﻡ ﻟﻴ ‪‬‬
‫ﺏ ﰲ ﻭﺟ ِﻬﻪ" ‪.‬‬ ‫ﻗﺎﺋِﻠﻪ ﻣﻀﺮﻭ ‪‬‬
‫ﺤ ‪‬ﻪ ﻭﺧﺎﻟﻔﹶـ ‪‬ﻪ‬‫ﻀﻬﻢ ﻏ ِﲑ ﻗﺎﺩﺣ ٍﺔ‪ ،‬ﻓﺼﺤ ‪‬‬
‫ﺚ ﻟﻌﻠ ٍﺔ ﻓﻴ ِﻪ ﺭﺁﻫﺎ ﺑﻌ ‪‬‬
‫ﺤ ِﺔ ﺣﺪﻳ ٍ‬
‫ﻒﰲﺻ‪‬‬ ‫ﻧﻌﻢ ﻟﻮ ﺍﺧﺘِﻠ ‪‬‬
‫ﺤﺘ ِﻪ ﻻﺣﺘﻤﺎ ِﻝ ﺻﺤِﺘﻪ ﻓﻴﺘﺄ ‪‬ﻭ ﹸﻝ‬
‫ﺱ ﺃ ﹾﻥ ﻳﺸﺘﻐ ﹶﻞ ﺑﺘﺄﻭﻳ ِﻞ ﻫﺬﺍ ﺍﳌﻌﱠﻠﻞ ﺍﳌﺨﺘﱠﻠﻒ ﰲ ﺻ ‪‬‬
‫ﺁﺧ ‪‬ﺮ ﻓﻼ ﺑﺄ ‪‬‬
‫‪٤٧٩‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳ ِﺮ" ‪.‬‬

‫‪ - ٤٧٧‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ)ﺝ ‪ / ١‬ﺹ ‪( ٢٣٤‬‬

‫‪ - ٤٧٨‬ﻗﻠﺖ ‪ :‬ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺻﺤﻴﺢ ﺇﺫﺍ ﺟﺰﻡ ﻋﺎﱂ ﻛﺒﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻛﺎﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪـﻪ ﺍﷲ ﻋﻠـﻰ‬
‫ﻭﺿﻌﻪ ﺃﻭ ﺿﻌﻔﻪ ﺍﻟﺸﺪﻳﺪ ‪.‬‬
‫‪ - ٤٧٩‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ)ﺝ ‪ / ١‬ﺹ ‪( ٨٢‬‬

‫‪٢٠٦‬‬
‫ﻆ ﺍ ﹸﳌﻄﱠﻠﻊ ﺍﻟﻨﺎﻗﺪ ﰲ ﺣﺪﻳﺚ‪ :‬ﻻ ﺃﻋﺮﻓـ ‪‬ﻪ‪،‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ -‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ‪ ":‬ﺇﺫﺍ ﻗﺎﻝ ﺍﳊﺎﻓ ﹸ‬
‫ﺍ ‪‬ﻋﺘ‪‬ﻤﺪ ﺫﻟﻚ ﰲ ﻧﻔﻴﻪ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻳ‪‬ﻌﺎﺭﺽ ﻫﺬﺍ ﻣﺎ ﺣ‪‬ﻜﻲ ﻋﻦ ﺃﰊ ﺣﺎﺯﻡ‪ :‬ﺃﻧ‪‬ﻪ ﺭﻭﻯ ﺣﺪﻳﺜﹰﺎ ﲝﻀﺮﺓ ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﻱ ﻓﺄﻧﻜﺮ ‪‬ﻩ‬
‫ﺖ ﺣﺪﻳﺚ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﷲ ‪ -  -‬ﻛﻠﻪ‪‬؟ ﻗـﺎﻝ‪ :‬ﻻ‪.‬‬ ‫ﻑ ﻫﺬﺍ‪ .‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﺣﻔﻈ ‪‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻻ ﺃﻋﺮ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻨﺼﻔﻪ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺟ‪‬ﻮ‪ .‬ﻗﺎﻝ‪ :‬ﺍﺟﻌﻞ ﻫﺬﺍ ﻣﻦ ﺍﻟﻨ‪‬ﺼﻒ ﺍﻟﱠﺬﻱ ﱂ ﺗﻌﺮﻓﻪ‪ ،‬ﻫـﺬﺍ ﻭﻫـﻮ‬
‫ﻚ ﺑﻐﲑﻩ‪.‬‬
‫ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﻱ‪ ،‬ﻓﻤﺎ ﻇ‪‬ﻨ ‪‬‬
‫ﺐ ﻣﻨﻪ ﻣﺎ ﺃﺳﻨﺪ ‪‬ﻩ ﺍﺑﻦ ﺍﻟﻨﺠ‪‬ﺎﺭ ﰲ »ﺗﺎﺭﳜﻪ« ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻋ‪‬ﺎﺋﺸﺔ ﻗﺎﻝ‪ :‬ﺗﻜﻠﱠـﻢ ﺷـﺎﺏ‬
‫ﻭﻗﺮﻳ ‪‬‬
‫ﻳﻮﻣ‪‬ﺎ ﻋﻨﺪ ﺍﻟﺸ‪‬ﻌﱯ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸ‪‬ﻌﱯ‪ :‬ﻣﺎ ﲰﻌﻨ‪‬ﺎ ‪‬ﺬﺍ؟ ﻓﻘﺎﻝ ﺍﻟﺸ‪‬ﺎﺏ‪ :‬ﻛﻞ ﺍﻟﻌﻠﻢ ﲰﻌﺖ‪‬؟ ﻗـﺎﻝ‪:‬‬
‫ﺸﻄﹾﺮﻩ‪‬؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺎﺟﻌﻞ ﻫﺬﺍ ﰲ ﺍﻟﺸ‪‬ﻄﺮ ﺍﻟﱠـﺬﻱ ﱂ ﺗـﺴﻤﻌ ‪‬ﻪ‪ ،‬ﻓـﺄﻓﺤﻢ‬
‫ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻓ ِ‬
‫ﺍﻟﺸ‪‬ﻌﱯ‪.‬‬
‫ﻗﹸﻠﻨﺎ‪ :‬ﺃﹸﺟﻴﺐ ﻋﻦ ﺫﻟﻚ ﺑﺄﻧ‪‬ﻪ ﻛﺎﻥ ﻗﺒﻞ ﺗﺪﻭﻳﻦ ﺍﻷﺧﺒﺎﺭ ﰲ ﺍﻟﻜﹸﺘﺐ‪ ،‬ﻓﻜـﺎﻥ ﺇﺫ ﺫﺍﻙ ﻋﻨـﺪ‬
‫ﳊﻔﱠﺎﻅ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺑﻌﺪ ﺍﻟﺘﺪﻭﻳﻦ ﻭﺍﻟ ‪‬ﺮﺟ‪‬ﻮﻉ ﺇﱃ ﺍﻟﻜﹸﺘﺐ ﺍﳌﹸﺼﻨ‪‬ﻔﺔ ﻓ‪‬ﻴ‪‬ﺒﻌ‪‬ﺪ‬
‫ﺲ ﻋﻨﺪ ﺍ ﹸ‬
‫ﺑﻌﺾ ﺍﻟﺮ‪‬ﻭﺍﺓ ﻣﺎ ﻟﻴ ‪‬‬
‫ﳉﻬ‪‬ﺒﺬ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳ‪‬ﻮﺭﺩ ‪‬ﻩ ﻏﲑﻩ‪ ،‬ﻓﺎﻟﻈﱠﺎﻫﺮ ﻋﺪﻣﻪ ‪.‬‬‫ﻋﺪﻡ ﺍﻻﻃﻼﻉ ﻣﻦ ﺍﳊﺎﻓﻆ ﺍ ﹶ‬
‫ﳊﻔﱠﺎﻅ ﻛﺘﺎﺑ‪‬ﺎ ﰲ ﻗﻮﳍﻢ‪ :‬ﱂ ﻳﺼﺢ ﺷـﻲﺀ ﰲ‬
‫ﺲ ﻣﻦ ﺍ ﹸ‬‫ﻭﻗﺪ ﺃﻟﱠﻒ ﻋ‪‬ﻤﺮ ﺑﻦ ﺑﺪﺭ ﺍ ﹶﳌﻮ‪‬ﺻﻠﻲ‪ ،‬ﻭﻟﻴ ‪‬‬
‫‪٤٨٠‬‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻋﻠﻴﻪ ﰲ ﻛﺜﲑ ِﻣﻤ‪‬ﺎ ﺫﻛﺮﻩ ﺍﻧﺘﻘﺎﺩ"‪.‬‬
‫ﺲ‬
‫ﺲ ﻟﻪ ﺃﺻ ﹲﻞ‪ ،‬ﺃﻭ ﻻ ﺃﺻ ﹶﻞ ﻟﻪ‪،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻣﻌﻨﺎ ‪‬ﻩ ﻟﻴ ‪‬‬
‫ﺍﳋﺎﻣﺴﺔ‪ -‬ﻗﻮﳍﻢ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴ ‪‬‬
‫‪٤٨١‬‬
‫ﻟ ‪‬ﻪ ﺇﺳ‪‬ﻨﺎ ‪‬ﺩ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ -‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ َ( ﺍﻟﺼﺒﺤﺔ ﲤﻨـﻊ ﺍﻟـﺮﺯﻕ (‬
‫ﻗﻠﺖ‪ :‬ﺍﺑ‪‬ﻦ ﺃﰊ ﹶﻓ ‪‬ﺮﻭ‪‬ﺓ ‪‬ﻫ ‪‬ﻮ ِﺇ ‪‬ﺳﺤ‪‬ﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﹶﻓ ‪‬ﺮﻭ‪‬ﺓ ﺍﻟﹾﺄ ‪‬ﻣﻮِﻱ ‪‬ﻣ ‪‬ﻮﻟﹶﺎﻫ‪‬ﻢ ﺍﻟﹾﻤﺪﻧِﻲ ‪‬ﺭﻭ‪‬ﻯ‬

‫‪ - ٤٨٠‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ)ﺝ ‪ / ١‬ﺹ ‪ ( ٢٣١‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ)ﺝ ‪ / ١‬ﺹ ‪( ٨٢‬‬
‫‪ - ٤٨١‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ)ﺝ ‪ / ١‬ﺹ ‪( ٢٣١‬‬

‫‪٢٠٧‬‬
‫ﺏ ﻧﻌﻢ ﹶﻟ ‪‬ﻪ ‪‬ﻣﻨ‪‬ﺎﻛِﲑ ﻭﻋﺪ ﺍﺑ‪‬ﻦ ﻋﺪﻱ‬
‫ﻱ ﺗﻜﻠﻤ‪‬ﻮﺍ ﻓِﻴ ِﻪ ﹶﻟﻜِﻦ ﱂ ﻳﺘﻬﻢ ﺑِﺎﹾﻟ ﹶﻜ ِﺬ ِ‬
‫ﹶﻟ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫‪٤٨٢‬‬
‫ﺴ‪‬ﺘﻠﹾﺰﻡ ﺃﹶﻥ ﻳﻜﻮﻥ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮﻋﺎ"‬
‫ﳊﺪِﻳﺚ ﻣﻦ ‪‬ﻣﻨ‪‬ﺎﻛِﲑﻩ‪ ،‬ﻭﻛﹶﻮﻧﻪ ‪‬ﻣﻨ‪‬ﻜﺮﺍ ﻟﹶﺎ ﻳ ‪‬‬
‫‪‬ﻫﺬﹶﺍ ﺍ ﹶ‬
‫ﺕ‬
‫ﻉ ﻭﻗﻮِﻟﻨﺎ ﻻ ﻳﺼ ‪‬ﺢ ﺑﻮ ﹲﻥ ﻛﺜ ‪‬ﲑ‪،‬ﻓﺈ ﱠﻥ ﰲ ﺍﻷﻭ ِﻝ ﺇﺛﺒﺎ ‪‬‬‫ﻭﻗﺎ ﹶﻝ ﺍﻟﺰﺭﻛﺸ ‪‬ﻲ ‪":٤٨٣‬ﺑﲔ ﻗﻮِﻟﻨﺎ ﻣﻮﺿﻮ ‪‬‬
‫ﺕ ﺍﻟﻌﺪ ِﻡ‪،‬ﻭﻫﺬﺍ‬
‫ﺕ‪،‬ﻭﻻ ﻳﻠﺰ ‪‬ﻡ ﻣﻨﻪ ﺇﺛﺒﺎ ‪‬‬ ‫ﻕ ﻭﰲ ﺍﻟﺜﺎﱐ ﺇﺧﺒﺎﺭﹰﺍ ﻋﻦ ﻋﺪ ِﻡ ﺍﻟﺜﺒﻮ ِ‬
‫ﺏ ﻭﺍﻻﺧﺘﻼ ِ‬‫ﺍﻟﻜﺬ ِ‬
‫‪٤٨٤‬‬
‫ﺚ ﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻻ ﻳﺼ ‪‬ﺢ ﻭﳓﻮﻩ‪.‬‬
‫ﳚﻲ ُﺀ ﰲ ﻛ ﱢﻞ ﺣﺪﻳ ٍ‬
‫ﺾ‬
‫ﻒ ﺑﻌـ ِ‬ ‫ﺍﻟﺴﺎﺑﻌﺔ ‪ -‬ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻐﺘ ‪‬ﺮ ﻣ ‪‬ﻦ ﱂ ﻳﺼ ﹾﻞ ﺇﱃ ﺩﺭﺟ ِﺔ ﺍﻻﺟﺘﻬﺎ ِﺩ ﰲ ﻫﺬﺍ ﺍﻟﻔ ‪‬ﻦ ﺑﺘﻀﻌﻴ ِ‬
‫ﱯ ﻋﻠـﻰ‬‫ﻒ ﻣﻄﻠﻘﹰﺎ‪،‬ﻛﺎﻏﺘﺮﺍﺭ ِﻩ ﺑﻘﻮ ِﻝ ﺍﻹﻣﺎ ِﻡ ﺍﻟـﺬﻫ ‪‬‬ ‫ﺚ ﻣﺎ ﻓﻴﺤﻜ ‪‬ﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻀﻌ ِ‬ ‫ﺍﻷﺋﻤ ِﺔ ﳊﺪﻳ ٍ‬
‫ﺲ‬
‫ﻒ ﺃﺣﺪﻫ‪‬ﻤﺎ ﺣﺪﻳﺜﹰﺎ ﻟﻌﻠ ٍﺔ ﰲ ﺳﻨﺪ ِﻩ ‪ ،‬ﺇ ﹾﺫ ﻟـﻴ ‪‬‬
‫ﺍﳌﺴﺘﺪﺭ ِﻙ‪،‬ﺃﻭ ﺍﳍﻴﺜﻤ ‪‬ﻲ ﰲ ﺍ‪‬ﻤ ِﻊ ﻋﻨﺪﻣﺎ ﻳﻀ ‪‬ﻌ ‪‬‬
‫ﻣ ‪‬ﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﺘﻨ‪‬ﻪ ﺿﻌﻴﻔﹰﺎ‪،‬ﻷ‪‬ﻤﺎ ﻳﺘﻜﻠﻤﺎ ِﻥ ﻋﻦ ﺳـﻨ ٍﺪ ﻣﻌـ‪‬ﻴ ٍﻦ‪ ،‬ﻭﻣـﺎ ﺃﻛﺜـ ‪‬ﺮ‬
‫ﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﻌﺾ ﺃﺳﺎﻧﻴﺪِﻫﺎ ﺿﻌﻴﻔ ﹰﺔ ‪.‬‬ ‫ﺍﻷﺣﺎﺩﻳ ﹶ‬
‫ﻣﺜﺎ ﹲﻝ‪ :‬ﻓﻔﻲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪:‬‬
‫ﺖ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻣ‪‬ﺎ ‪‬ﻧﺠ‪‬ﺎ ﹸﺓ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺼﺪ‪‬ﻳ ِﻖ ‪ -‬ﺭ ِ‬ ‫)‪ ( ٢‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻦ ﻓِﻴ ِﻪ ؟ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﻟ ‪‬ﻪ ‪‬ﻧﺠ‪‬ﺎﹲﺓ" ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ـﻮ‬
‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬‬
‫‪‬ﻳ ‪‬ﻌﻠﹶﻰ‪ ،‬ﻭﻓِﻲ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ‪ :‬ﹶﻛ ‪‬ﻮﹶﺛ ‪‬ﺮ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ‪‬ﺘﺮ‪‬ﻭ ‪‬ﻙ ‪".‬ﻭﻟﻜﻦ ﳍﺬﺍ ﺍﳌﱳ ﺷﻮﺍﻫﺪ ﺻﺤﻴﺤﺔ ﺗﻘﻮﻳﻪ ‪.‬‬
‫ﺝ ﹶﻓﻨ‪‬ﺎ ِﺩ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":-  -‬ﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫)‪ ( ٤‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ٍﺮ ‪ -‬ﺭ ِ‬
‫ﺖ ﹶﻓﹶﻠ ِﻘ‪‬ﻴﻨِﻲ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ‬‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﺠ‪‬ﻨ ﹸﺔ" ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺱ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬
‫ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺝ‬
‫ﺖ‪ :‬ﻗﹶﺎ ﹶﻝ‪:‬ﻟِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":-  -‬ﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﻚ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ؟ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﺏ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ﹶﻟ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬
‫‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺠ‪‬ﻨ ﹸﺔ" ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ :‬ﺍ ‪‬ﺭﺟِـ ‪‬ﻊ ِﺇﻟﹶـﻰ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺱ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬ ‫ﹶﻓﻨ‪‬ﺎ ِﺩ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺖ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-  -‬‬ ‫ﻑ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ِﻜﹸﻠﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻌ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬؛ ﹶﻓِﺈﻧ‪‬ﻲ ﹶﺃﺧ‪‬ﺎ ‪‬‬
‫ﻕ" ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ‪‬ﻳ ‪‬ﻌﻠﹶﻰ‪ ،‬ﻭﻓِﻲ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ‬ ‫ﺻ ‪‬ﺪ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﺩ ‪‬ﻙ ؟" ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺑ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬‬

‫‪ - ٤٨٢‬ﺍﻟﻘﻮﻝ ﺍﳌﺴﺪﺩ )ﺝ ‪ / ١‬ﺹ ‪ ( ٣٧‬ﻭ ﺫﻳﻞ ﺍﻟﻘﻮﻝ ﺍﳌﺴﺪﺩ )ﺝ ‪ / ١‬ﺹ ‪ ( ٦٢‬ﻭﺍﻟﺮﻓﻊ ﻭﺍﻟﺘﻜﻤﻴـﻞ ﰲ ﺍﳉـﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ )ﺝ ‪ / ١‬ﺹ ‪( ٨‬‬
‫‪ - ٤٨٣‬ﺍﻟﺮﻓﻊ ﻭﺍﻟﺘﻜﻤﻴﻞ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )ﺝ ‪ / ١‬ﺹ ‪( ٨‬‬
‫‪ - ٤٨٤‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﺝ‪ ١:‬ﺹ‪١٢٢:‬‬

‫‪٢٠٨‬‬
‫‪‬ﺳ ‪‬ﻮ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ‪‬ﺘﺮ‪‬ﻭ ‪‬ﻙ " ﺃﻗﻮﻝ‪ :‬ﺳﻮﻳﺪ ﺿﻌﻴﻒ‪ ،‬ﻭﺍﳌﱳ ﺻﺤﻴﺢ ﻟﻪ ﺷـﻮﺍﻫﺪ‬
‫ﺻﺤﻴﺤﺔ ﺫﻛﺮ‪‬ﺎ ﰲ ﻣﻜﺎ‪‬ﺎ‪.‬‬
‫ﺤ ‪‬ﻦ ﻓِﻲ ‪‬ﺳ ﹶﻔ ٍﺮ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻭﹶﺃﻧ‪‬ﺎ‬ ‫) ‪ ( ٦‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ‪‬ﻴ ِﻞ ‪‬ﺑ ِﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻀ‪‬ﺎ ِﺀ ﻗﹶﺎ ﹶﻝ‪ :‬ﺑ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺻ ‪‬ﻮ‪‬ﺗ ‪‬ﻪ ﻣ‪‬ـ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ‬
‫‪‬ﺭﺩِﻳ ﹸﻔ ‪‬ﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":-  -‬ﻳ‪‬ﺎ ‪‬ﺳ ‪‬ﻬ‪‬ﻴ ﹸﻞ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻀ‪‬ﺎ ِﺀ"‪ ،‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻊ ِﺑﻬ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﹶﻓ ﹶﻈﻨ‪‬ـﻮﺍ ﹶﺃﻧ‪‬ـ ‪‬ﻪ‬ ‫ﺻ ‪‬ﻮ ‪‬‬ ‫ﺱ ‪‬‬ ‫ﺴ ِﻤ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻚ ‪‬ﻳﺠِﻴ‪‬ﺒ ‪‬ﻪ ‪‬ﺳ ‪‬ﻬ‪‬ﻴ ﹲﻞ‪ ،‬ﹶﻓ ‪‬‬
‫ﹶﺛﻠﹶﺎﺛﹰﺎ‪ ،‬ﹸﻛ ﱡﻞ ﹶﺫِﻟ ‪‬‬
‫ﺤ ﹶﻘ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﻛﹶـﺎ ﹶﻥ ‪‬ﺧ ﹾﻠﻔﹶـ ‪‬ﻪ‪ ،‬ﺣﺘ‪‬ـﻰ ِﺇﺫﹶﺍ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ـﻮﺍ‬ ‫ﺲ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻳ‪ ‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻭﹶﻟ ِ‬
‫ﺤِﺒ ‪‬‬‫‪‬ﻳﺮِﻳ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﹶﻓ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ ":-  -‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣ ‪‬ﻪ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ ﺍﻟﻨ‪‬ـﺎ ِﺭ‪،‬‬
‫ﺖ‪،‬‬‫ﺼ ﹾﻠ ِ‬
‫ﺠ‪‬ﻨ ﹶﺔ" ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﻭ‪‬ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻓِﻲ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ‪‬ﻭ ‪‬ﻣﺪ‪‬ﺍ ‪‬ﺭ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬ ‫ﺐ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬‬
‫ﺼﻠﹰﺎ" ﺃﻗـﻮﻝ‪:‬‬
‫ﺱ ‪‬ﻣ‪‬ﺘ ِ‬
‫ﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ‪‬ﻴ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺑ‪‬ﻴﻀ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﺮ ‪‬ﺳﻠﹰﺎ‪ ،‬ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﺣ‪‬ﺎِﺗ ٍﻢ‪ :‬ﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫‪٤٨٥‬‬
‫ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ﻟﺸﻮﺍﻫﺪﻩ ﺍﻟﻜﺜﲑﺓ‬

‫ﺱ‪،‬‬
‫ﻀ ‪‬ﺮ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺩ ِﺧﻠﹸﻮﺍ ‪‬ﻋﹶﻠ ‪‬ﻲ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪ِ -‬ﺇ ﹾﺫ ‪‬ﺣ ‪‬‬
‫) ‪ ( ٩‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ ‪ -‬ﺭ ِ‬
‫ﺸ ِﺮ ‪‬ﻙ‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻳﻘﻮﻝ‪ " :‬ﻣ ‪‬ﻦ ﹶﻟ ِﻘ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﹶﻓﹸﺄ ‪‬ﺩ ِﺧﻠﹸﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺸﻬِﻴ ‪‬ﺪ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺕ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺖ ﹸﺃ ‪‬ﺣ ‪‬ﺪﹸﺛ ﹸﻜﻤ‪‬ﻮ ‪‬ﻩ ِﺇﻟﱠﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِ‬
‫ﺠ‪‬ﻨ ِﺔ"‪ ،‬ﻭﻣ‪‬ﺎ ﹸﻛ‪‬ﻨ ‪‬‬
‫ِﺑ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﺟ ‪‬ﻌﹶﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﻕ ﹶﺃﺧِﻲ‪ ،‬ﻭﻣ‪‬ـﺎ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺻ ‪‬ﺪ ‪‬‬ ‫ﻚ ‪‬ﻋ ‪‬ﻮ‪‬ﻳ ِﻤ ‪‬ﺮ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ‪ .‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠﻘﹸﻮﺍ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬‬
‫ﹶﺫِﻟ ‪‬‬
‫ﺼﺤِﻴ ِﺢ‪ِ ،‬ﺇﻟﱠﺎ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ﺻ‪‬ﺎِﻟ ٍﺢ ﻟﹶـ ‪‬ﻢ‬
‫ﺤ ‪‬ﺪﹸﺛ ﹸﻜ ‪‬ﻢ ِﺑ ِﻪ ِﺇﻟﱠﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻪ ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‪ ،‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ِﺭﺟ‪‬ﺎ ﹸﻝ ﺍﻟ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫‪٤٨٦‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻣِﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ" ﺃﻗﻮﻝ‪ :‬ﻭﺭﺩ ﻣﻦ ﻃﺮﻕ ﺃﺧﺮﻯ ﺻﺤﻴﺤﺔ‬ ‫‪‬ﻳ ‪‬‬
‫ﺱ‪.‬‬
‫ﻒ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ِ‬
‫ﺚ ﺍﻟﻀ‪‬ﻌﻴ ‪‬‬
‫ﷲ ( ﺍﳊﺪﻳ ﹶ‬
‫ﺍﻟﺜﺎﻣﻨﺔ‪ -‬ﺗﻘﺪ ‪‬ﱘ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ) ﺭﲪﻪ ﺍ ُ‬
‫ﷲ ( ﺃ ﱠﻥ‬
‫ﺐ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ )ﺭﲪﻪ ﺍ ُ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ‪":‬ﲨﻴ ‪‬ﻊ ﺍﳊﻨﻔﻴﺔ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﺬﻫ ‪‬‬
‫ﺱ ﻣﻊ ﻭﺟﻮﺩ ِﻩ"‪.٤٨٧‬‬
‫ﺱ ﻭﻻ ﳛ ﱡﻞ ﺍﻟﻘﻴﺎ ‪‬‬
‫ﺚ ﺃﻭﱃ ﻣ ‪‬ﻦ ﺍﻟﻘﻴﺎ ِ‬
‫ﻒ ﺍﳊﺪﻳ ِ‬
‫ﺿﻌﻴ ‪‬‬

‫‪ - ٤٨٥‬ﺍﻧﻈﺮ ﻣﺴﻨﺪ ﺃﲪﺪ ‪ ١٣٥/٣‬ﻭ‪ ٤٥١‬ﻭ‪ ٤٠٢/٤‬ﻭ‪ ٢٣٦/٥‬ﻭ‪ ٣١٨‬ﻭﺍﻟﺼﺤﻴﺤﺔ )‪ ( ١١٣٥‬ﻭﺍﳌﻄﺎﻟﺐ )‪٢٨٤٥‬‬
‫( ‪.‬‬
‫‪ - ٤٨٦‬ﺍﻧﻈﺮ ﺍﳌﺴﺘﺪﺭﻙ ‪ ٢٤٧/٣‬ﻭ ﺍﺑﻦ ﺳﻌﺪ ‪ ٢٩/٦‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ ٤٤/١‬ﻭﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ‪١٥٢‬‬
‫‪ - ٤٨٧‬ﻣﻠﺨﺺ ﺇﺑﻄﺎﻝ ﺍﻟﻘﻴﺎﺱ ﺹ ‪ ٩٨‬ﻭﺍﻹﺣﻜﺎﻡ ‪٥٤/٧‬‬

‫‪٢٠٩‬‬
‫ﺱ‬
‫ﻒ ﻋﻠﻰ ﺍﻟﻘﻴـﺎ ِ‬ ‫ﻱ ﺗﻘﺪ ‪‬ﱘ ﺍﳊﺪﻳ ِ‬
‫ﺚ ﺍﻟﻀﻌﻴ ِ‬ ‫ﻭﻗﺎﻝ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ ﺍﳌﺮﻗﺎﺓ‪ ":‬ﺇﻥ ﻣﺬﻫﺒﻬ‪‬ﻢ ﺍﻟﻘﻮ ‪‬‬
‫ﻒ"‪. ٤٨٨‬‬
‫ﺍ‪ ‬ﺮ ِﺩ ﺍﻟﺬﻱ ﳛﺘﻤ ﹸﻞ ﺍﻟﺘﺰﻳﻴ ‪‬‬

‫ﻂ‬
‫ﺏ ﺭﺃﻱ‪،‬ﻭﺃﻥﱠ ﺑﻀﺎﻋﺘﻬﻢ ﰲ ﺍﳊﺪﻳﺚ ﻣﺰﺟﺎ ﹲﺓ ‪ ،‬ﻓﻴﻪ ﺷـﻄ ﹲ‬
‫ﺃﻗﻮﻝ‪ :‬ﻓﺎ‪‬ﺎﻣﻬﻢ ﺑﺄ‪‬ﻢ ﺃﺻﺤﺎ ‪‬‬
‫ﲑ‪،‬ﻭﻋﺼﺒﻴ ﹲﺔ ﻣﻘﻴﺘﺔ ‪.‬‬
‫ﻛﺒ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ‪ ،‬ﻳﻘﻮﻝ‪ِ " :‬ﻟ‪‬ﻴ ﹸﻜ ِﻦ ﺍﱠﻟﺬِﻱ‬
‫ﺭﻭﻯ ﺍﳋﻄﻴﺐ ﻋﻦ ‪‬ﻋ‪‬ﺒﺪ‪‬ﺍ ﹶﻥ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٤٨٩‬‬
‫ﺚ"‬
‫ﺤﺪِﻳ ﹶ‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﺮ ﹶﻟ ‪‬‬
‫ﻱ ﻣ‪‬ﺎ ‪‬ﻳ ﹶﻔ ‪‬‬
‫‪‬ﺗ ‪‬ﻌ‪‬ﺘ ِﻤ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟﹶﺄﹶﺛ ‪‬ﺮ ‪ ،‬ﻭ ‪‬ﺧ ﹾﺬ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ "-‬ﺣﻜﹶﻰ ﺍﺑﻦ ‪‬ﻣﻨ‪‬ﺪﻩ ﺃﻧ‪‬ﻪ ﲰ ‪‬ﻊ ﻣ‪‬ﺤﻤ‪‬ﺪ ﺑﻦ ﺳﻌﺪ ﺍﻟﺒﺎﻭﺭﺩﻱ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﻣﻦ ﻣﺬﻫﺐ‬
‫ﺍﻟﻨ‪‬ﺴﺎﺋﻲ ﺃﻥ ﻳ‪‬ﺨﺮ‪‬ﺝ ﻋﻦ ﻛ ﱢﻞ ﻣﻦ ﱂ ‪‬ﻳﺠ‪‬ﻤﻊ ﻋﻠﻰ ‪‬ﺗﺮ‪‬ﻛﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﺪﻩ‪ :‬ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺩﺍﻭﺩ ﻳﺄﺧﺬ ﻣﺄﺧﺬﻩ‪ ،‬ﻭﻳ‪‬ﺨﺮ‪‬ﺝ ﺍﻹﺳﻨﺎﺩ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﱂ ﳚ ‪‬ﺪ ﰲ‬
‫ﻯ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﻏﲑﻩ‪ ،‬ﻷﻧ‪‬ﻪ ﺃﻗﻮﻯ ﻋﻨﺪﻩ ﻣ ‪‬ﻦ ﺭﺃ ِ‬
‫ﺐ ﺇﻟﻴـﻪ ﻣـﻦ ﺭﺃﻱ‬
‫ﻒ ﺍﳊﺪﻳﺚ ﺃﺣـ ‪‬‬ ‫ﻭﻫﺬﺍ ﺃﻳﻀ‪‬ﺎ ﺭﺃﻱ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻗﺎﻝ‪ :‬ﺇ ﱠﻥ ﺿﻌﻴ ‪‬‬
‫‪٤٩٠‬‬
‫ﺺ‪"..‬‬
‫ﺱ‪ ،‬ﺇ ﱠﻻ ﺑﻌ ‪‬ﺪ ﻋﺪ ِﻡ ﺍﻟﻨ ‪‬‬
‫ﺍﻟﺮ‪‬ﺟﺎﻝ‪ ،‬ﻷﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻌﺪ ﹸﻝ ﺇﱃ ﺍﻟﻘﻴﺎ ِ‬
‫ﻉ ﻛﻤﺎ‬
‫ﻒ ﻭﻻ ﺍﳌﻮﺿﻮ ِ‬
‫ﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‪ ،‬ﻭﻟﻴﺲ ﺷﺪﻳ ‪‬ﺪ ﺍﻟﻀﻌ ِ‬
‫ﺖ‪ :‬ﻭﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﻪ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﻫﻮ ﻣﻌﻠﻮ ‪‬ﻡ‪،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺳﺎﺋﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ‪.‬‬

‫ــــــــــــــــ‬

‫‪ - ٤٨٨‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ)ﺝ ‪ / ١‬ﺹ ‪( ٣‬‬

‫‪ - ٤٨٩‬ﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺘﻔﻘﻪ ﻟﻠﺨﻄﻴﺐ )‪( ١٠٦٨‬‬
‫‪ - ٤٩٠‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ)ﺝ ‪ / ١‬ﺹ ‪( ١١٢‬‬

‫‪٢١٠‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬
‫ﻣﺼﺎﺩ ‪‬ﺭ ﺍﻷﺣﺎﺩﻳﺚ‬
‫‪١‬‬
‫ﻣﺼﺎﺩﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ‬
‫ﺴ‪‬ﻨ ‪‬ﻦ ﺍﻷﺭﺑﻌ ﹸﺔ‬
‫‪ ١‬ـ ﺍﻟ ‪‬‬
‫‪ ٢‬ـ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ‬
‫‪ ٣‬ـ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ‬
‫‪ ٤‬ـ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ‬
‫‪ ٥‬ـ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻻﺑﻦ ﻋﺪﻱ‬
‫‪ ٦‬ـ ﺍﻟﻀﻌﻔﺎﺀ ﻟﻠﻌﻘﻴﻠﻲ‬
‫‪ ٧‬ـ ﺍ‪‬ﺮﻭﺣﲔ ﻻﺑﻦ ﺣﺒﺎﻥ‬
‫‪ ٧‬ـ ﺗﺎﺭﻳﺦ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‬
‫‪ ٩‬ـ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ﻟﻠﺒﻐﺪﺍﺩﻱ‬
‫‪ ١٠‬ـ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﱐ‬
‫‪ ١١‬ـ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ‬
‫‪ ١٢‬ـ ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‬
‫‪ ١٣‬ـ ﻓﺮﺩﻭﺱ ﺍﻷﺧﺒﺎﺭ ﻟﻠﺪﻳﻠﻤﻲ‬
‫‪ ١٤‬ـ ﻣﺴﻨﺪ ﺍﻟﺸﻬﺎﺏ ﻟﻠﻘﻀﺎﻋﻲ‬
‫‪ ١٥‬ـ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻟﻠﻤﻨﺬﺭﻱ‬
‫‪ ١٦‬ـ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ‬
‫ﻉ ﰲ ﻛـﺜﲑ‬
‫‪ ١٧‬ـ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻐﻴﻔﺔ ﻟﻠﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻭﻫﻮ ﻣﻨﺎ ‪‬ﺯ ‪‬‬
‫ﻣﻨﻬﺎ ‪.‬‬

‫‪٢١١‬‬
 ‫‪٢‬‬
‫ﺚ ﺍﻟﻮﺍﻫﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ‬
‫ﻣﺼﺎﺩ ‪‬ﺭ ﺍﻷﺣﺎﺩﻳ ِ‬
‫‪ ١‬ـ ﻋﻠﻞ ﺍﳊﺪﻳﺚ ﻟﻠﺪﺍﺭﻗﻄﲏ‬
‫‪ ٢‬ـ ﺍﻟﻌﻠﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ‬
‫ﻉ ﰲ ﺑﻌﻀﻬﺎ‬
‫‪ ٣‬ـ ﺍﻟﻌﻠﻞ ﺍﻟﻮﺍﻫﻴﺔ ﻻﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﻭﻫﻮ ﻣﻨﺎﺯ ‪‬‬
‫‪ ٤‬ـ ﺍﳌﻴﺰﺍﻥ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ‬
‫‪ ٥‬ـ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‬
‫‪ ٦‬ـ ﻣﻮﺿﻮﻋﺎﺕ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ‪ ،‬ﻭﻫﻮ ﻣﻨﺎﺯﻉ ﰲ ﺑﻌﻀﻬﺎ‬
‫‪ ٧‬ـ ﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺿﻮﻋﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ‬
‫‪ ٨‬ـ ﺗﱰﻳﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻻﺑﻦ ﻋﺮﺍﻕ‬
‫‪ ٩‬ـ ﺍﻟﻔﻮﺍﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ ﻟﻠﺸﻮﻛﺎﱐ‬
‫‪ ١٠‬ـ ﺍﻷﺳﺮﺍﺭ ﺍﳌﺮﻓﻮﻋﺔ ﻟﻠﻘﺎﺭﻱ‬
‫‪ ١١‬ـ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺼﻐﺮﻯ ﻟﻠﻘﺎﺭﻱ‬
‫‪ ١٢‬ـ ﺍﻟﺮﻭﺽ ﺍﻟﻔﺎﺋﻖ ﰲ ﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﺮﻗﺎﺋﻖ ﺷﻌﻴﺐ ﺍﳊﺮﻳﻔﻴﺶ‬
‫‪ ١٣‬ـ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ‬
‫‪ ١٤‬ـ ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ ﻟﻠﺴﻤﺮﻗﻨﺪﻱ‬
‫‪ ١٥‬ـ ﻋﺮﺍﺋﺲ ﺍ‪‬ﺎﻟﺲ ﻟﻠﺜﻌﺎﻟﱯ‬
‫‪ ١٦‬ـ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻟﻠﺴﻴﻮﻃﻲ‬
‫‪ ١٧‬ـ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻷﰊ ﻧﻌﻴﻢ‬
‫‪ ١٨‬ـ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ‬
‫‪ ١٩‬ـ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻜﱪﻯ ﻟﻠﺴﻴﻮﻃﻲ‬
‫‪ ٢٠‬ـ ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﻟﻠﺰﺭﻗﺎﱐ‬
‫‪ ٢١‬ـ ﺿﻌﻴﻒ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺯﻳﺎﺩﺍﺗﻪ ﻟﻸﻟﺒﺎﱐ‪،‬ﻭﻫﻮ ﻣﻨﺎﺯﻉ ﰲ ﺑﻌﻀﻬﺎ‬
‫ــــــــــــــــ‬

‫‪٢١٢‬‬
 ‫‪٣‬‬
‫ﺚ ﺍﻟﺼ‪‬ﺤﻴﺢ ﻭﺍﳊﺴﻦ‬
‫ﻣﺼﺎﺩ ‪‬ﺭ ﺍﳊﺪﻳ ِ‬
‫‪ ١‬ـ ﺍﻟﺼﺤﻴﺤﺎﻥ ﻟﻠﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‬
‫‪-‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ‬ ‫‪٢‬‬
‫‪ -‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ‬ ‫‪٣‬‬
‫‪-‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ‬ ‫‪٤‬‬
‫‪-‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﻴﺎﻥ ﺍﻹﺣﺴﺎﻥ ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‬ ‫‪٥‬‬
‫‪- ٦‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﺷﺮﺡ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﲪﺪ ﻟﻠﺴﺎﻋﺎﰐ‪ ،‬ﻭﻛﺬﺍ ﻣﺴﻨﺪ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ‬
‫ﺑﺘﺤﻘﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‬
‫‪- ٧‬ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ‬
‫‪- ٨‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‬
‫‪- ٩‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ‬
‫‪- ١٠‬ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﻻﺑﻦ ﺣﺠﺮ‬
‫‪- ١١‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‬
‫‪-‬ﻣﺼﻨﻒ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬ ‫‪١٢‬‬
‫‪-‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻟﻠﻤﻨﺎﻭﻱ‬ ‫‪١٣‬‬
‫ﺴﻨ‪‬ﺔ ﻟﻠﺒﻐﻮﻱ‬
‫‪-‬ﺷﺮﺡ ﺍﻟ ‪‬‬ ‫‪١٤‬‬
‫‪-‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻸﻟﺒﺎﱐ‬ ‫‪١٥‬‬
‫‪- ١٦‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺯﻳﺎﺩﺍﺗﻪ ﻟﻪ‬
‫‪- ١٧‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ‬
‫‪- ١٨‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻟﻠﻤﻨﺬﺭﻱ‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻠﻤﺆﻟﻒ ـ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ ‪ -‬ﳐﻄﻮﻃﺔ‬
‫‪- ١٩‬ﻣﻮﺳﻮﻋﺔ ﺍﻟ ‪‬‬

‫‪٢١٣‬‬
 ‫ﺧﺎﲤ ﹲﺔ‬
‫ﺧﻼﺻ ﹸﺔ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‬

‫ﺏ ﺍﻟﻌﻤﻞ‬
‫ﺚ ﺍﻵﺣﺎﺩ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳊﺴﻦ ﻻ ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻭﺟﻮ ِ‬ ‫ﺣﺪﻳ ﹸ‬ ‫•‬
‫ﻑ ﻛﺒﲑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻮﻝ ﺇﻓﺎﺩﺓ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻴﻘﲔ ﺃﻡ‬
‫ﺑﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﺍﺧﺘﻼ ‪‬‬
‫ﻏﻠﺒﺔ ﺍﻟﻈ ‪‬ﻦ‪.‬‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﻳﻔﻴﺪ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻴﻘﲔ‪ ،‬ﻭﺗﺒﲎ ﻋﻠﻴﻪ ﺃﺻﻮ ﹸﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺃﺻﻮ ﹸﻝ‬ ‫•‬
‫ﺠﺔ ﻋﻠﻴﻪ ‪.‬‬
‫ﺐ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻳﻜﻔﺮ ﻣﻨﻜﺮﻩ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﳊ ‪‬‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻳﻮﺟ ‪‬‬
‫ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ -‬ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‪ -‬ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﻟﺘﺮﻏﻴﺐ‬ ‫•‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ ﻭﺍﻟﺰﻫﺪ ﻭﺍﳌﻐﺎﺯﻱ ﻭﺍﻟﻘﺼﺺ ﻭﳓﻮ ﺫﻟﻚ‪،‬ﺩﻭﻥ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﰲ ﺍﳊﻼﻝ‬
‫ﻱ ﺭﲪﻪ ﺍﷲ ﺍﻹﲨﺎﻉ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﻞ ﻧﻘﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭ ‪‬‬
‫ﻒ ﻛﻤﺎ ﻫﻮ‬‫ﻱ ﺷﺮﻁ ﺑﻴﺎﻥ ﺍﻟﻀﻌ ِ‬‫ﻛﻤﺎ ﺗﺴﺎﻫﻠﻮﺍ ﰲ ﻋﺪﻡ ﺫﻛﺮ ﺿﻌﻔ ِﻪ ‪ .‬ﻭﻟﻜﻦ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭ ‪‬‬
‫‪٤٩١‬‬
‫ﻣﺒﲔ ﰲ ﻓﺘﺎﻭﻳﻪ ‪.‬‬
‫ﺟﻮﺍ ‪‬ﺯ ﺍﻟﻌﻤ ِﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ -‬ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‪ -‬ﰲ ﺍﻷﺣﻜﺎﻡ ﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﰲ‬ ‫•‬
‫ﺚ ﺻﺤﻴ ‪‬ﺢ ﺃﻭ ﺣﺴ ‪‬ﻦ‪ ،‬ﻛﻤﺎ ﻣ ‪‬ﺮ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻭﻫﻮ ﻣﻨﻘﻮﻝ ﻋﻦ‬ ‫ﺍﻟﺒﺎﺏ ﺣﺪﻳ ﹲ‬
‫ﺃﰊ ﺣﻨﻴﻔﺔ‪،‬ﺑﻞ ﻧﻘﻠﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻋﻦ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪ .٤٩٢‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺃﻣﺜﻠﺔ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻣﻊ ﺿﻌﻒ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ ﻋﻨﺪ ﺍﶈﺪ‪‬ﺛﲔ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﺫﻫﺐ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ‬
‫ﺍﻟﻌﻤﻞ ‪‬ﺎ ‪.‬‬
‫ﺟﻮﺍﺯ‪ ‬ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﺍﻧﺘﺸﺮ ﻭﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﻫﺬﺍ ﻣﺘﻔ ‪‬ﻖ‬ ‫•‬
‫ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ‪.‬‬

‫‪ - ٤٩١‬ﻓﺘﺎﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ‪٣٠٢-٣٠١‬‬

‫‪ - ٤٩٢‬ﺍﻧﻈﺮ ﺃﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ‪ ٣١-٣٠/١‬ﻭﺧﺼﺎﺋﺺ ﺍﳌﺴﻨﺪ )‪( ٢٧‬‬

‫‪٢١٤‬‬
‫ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻀﻌﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺷﻮﺍﻫﺪ ﻭﻣﺘﺎﺑﻌﺎﺕ‪،‬ﻛﻤﺎ ﻫﻮ ﺻﻨﻴﻊ ﺍﻹﻣﺎﻡ‬ ‫•‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﺭﲪﻪ ﺍﷲ ‪.‬‬
‫ﻣﺎ ﻧ ِﻘ ﹶﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺍﻟﻌﺮﰊ ﻭﻏﲑﻩ ﻣﻦ ﻋﺪﻡ ﺍﻟﻌﻤﻞ ﺑﻪ‬ ‫•‬
‫ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻓﻤﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻛﺘﺒﻬﻢ ﻳﻐﺎﻳﺮ ﺫﻟﻚ‪ ،‬ﻣﻊ ﺍﻟﺘﻔﺮﻳﻖ ﰲ ﺍﳌﻮﺍﺿﻴﻊ‪ ،‬ﻭﻗﺪ ﻭﺟﻪ‬
‫ﻒ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﻌﻀﻬﻢ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻀﻌ ِ‬
‫ﻣﺎ ﺫﻛﺮﻩ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﲪﻪ‬ ‫•‬
‫ﺍﷲ‪ ،‬ﻳﻌﲏ ﺑﻪ ﺍﳊﺴﻦ ﻋﻨﺪ ﻏﲑﻩ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻳﺮﺩ‪‬ﻩ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻧﻔﺴﻪ ﻭﻓﻌﻠﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ‬
‫ﺍﻟﻀﻌﻴﻒ ﻛﻤﺎ ﻫﻮ ﻋﻨﺪ ﻋﺎﻣﺔ ﺍﶈﺪ‪‬ﺛﲔ ‪.‬‬
‫ﻛﻞ ﻫﺬﺍ ﺩﺍﻝﱞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﻭﳓﻮﻫﺎ‪ ،‬ﻣﻦ‬
‫ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﻘﺼﺺ‪ ،‬ﳑﺎ ﻓﻴﻪ ﺗﺮﻏﻴﺐ ﰲ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻒ ﺷﺪﻳﺪﹰﺍ‪ ،‬ﻣﻊ ﺗﺒﻴﺎﻥ ﺳﺒﺐ‬‫ﻭﺗﺮﻫﻴﺐ ﻭﺯﺟﺮ ﻋﻦ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﺷﺮﻳﻄﺔ ﺃﻻ ﻳﻜﻮﻥ ﺍﻟﻀﻌ ‪‬‬
‫ﻑ ﺃﻧﻪ ﻏﲑ ﺻﺤﻴﺢ – ﺧﺎﺻﺔ ﳑﻦ ﻳﺸﺘﻐﻞ ﰲ‬ ‫ﺍﻟﻀﻌﻒ‪ ،‬ﻭﺃﻥ ﻳﺮﻭ‪‬ﻯ ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ‪ ،‬ﻟﻴﻌ ‪‬ﺮ ‪‬‬
‫ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ – ﻭﺃﻣﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻓﻼ ﻳﺼ ‪‬ﺢ ﺍﻷﺧﺬ ﺑﻪ‬
‫ﻃﺎﳌﺎ ﻓﻴﻪ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﺃﻭ ﺣﺴﻨﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﺧﻼ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﺼﺤﻴﺢ ﻭﻣﺎ ﻳﻘﺎﺭﺑﻪ‪ ،‬ﻭﱂ‬
‫ﻑ ﻷﺟﻠ ِﻪ‪،‬ﺍﺳﺘﺤﺒﺎﺑﹰﺎ ﻻ ﻭﺟﻮﺑﹰﺎ ‪ .‬ﻷﻧﻪ ﺃﻭﱃ ﻣﻦ ﺭﺃﻱ‬‫ﻳﺒﻖ ﺇﻻ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻓﺎﻷﻭﱃ ﺍﻻﻧﻜﻔﺎ ‪‬‬
‫ﺾ ﺍﺟﺘﻬﺎ ٍﺩ‪ ،‬ﻗﺪ ﳜﻄﺊ ﻭﻗﺪ ﻳﺼﻴﺐ‪،‬‬
‫ﻱ ﺍﻟﺮﺟﺎﻝ ﳏ ‪‬‬ ‫ﺍﻟﺮﺟﺎﻝ‪،‬ﻟﺬﺍ ﻳﺆﺧﺬ ﺑﻪ ﺍﺣﺘﻴﺎﻃﹰﺎ‪ ،‬ﻷﻥ ﺭﺃ ‪‬‬
‫ﺃﻣ‪‬ﺎ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻓﻘﺪ ﻳﻜﻮﻥ – ﻫﻮ ﰲ ﺍﻷﺻﻞ‪ -‬ﺣﺪﻳﺜﹰﺎ ﻗﺪ ﻗﺎﻟﻪ ﺍﻟﻨﱯ  ‪ ،‬ﻭﻗﺪ ﻻ‬
‫ﻳﻜﻮﻥ‪،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻗﺎﻟﻪ – ﻭﺇﻥ ﱂ ﻳﺼﺢ ﺍﻟﺴﻨﺪ‪ -‬ﻓﻬﻮ ﻗﺪ ﺃﺧﺬ ﺣ ﱠﻈ ‪‬ﻪ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﻪ‪،‬ﻷﻧﻨﺎ‬
‫ﻣﻄﺎﻟﺒﻮﻥ ﺑﻄﺎﻋﺔ ﺭﺳﻮﻝ ﺍﷲ  ﻭﺍﺗﺒﺎﻋﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺼ ‪‬ﺢ ﻓﻘﺪ ﻋﻤﻠﻨﺎ ﺑﺎﻷﺻﻞ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ‬
‫ﺚ ﲢﺘﻪ ‪.‬‬
‫ﺍﻧﺪﺭﺝ ﺍﳊﺪﻳ ﹸ‬
‫ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻓﻼ ﻳﺆﺧﺬ ﺑﻪ‪ ،‬ﻷﻧﻪ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺍﻟﻘﻄﻊ ﺃﻭ ﺍﳉﺰﻡ ﺑﺼﺤﺘﻪ‪،‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‬
‫‪٤٩٣‬‬
‫ﻁ‪.‬‬
‫ﻇ ‪‬ﻦ ﺃﻭ ﺍﺣﺘﻴﺎ ﹲ‬

‫‪ - ٤٩٣‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺧﻄﻮﺭﺓ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻀﻌﻴﻒ ﺑﺎﳌﻮﺿﻮﻉ ﺹ ‪١١٣-١١١‬‬

‫‪٢١٥‬‬
‫ﺚ ﺻﺤﻴ ‪‬ﺢ ﺃﻭﺣﺴ ‪‬ﻦ‪ ،‬ﻳﻐﲏ ﻋﻨﻪ‬
‫ﻻ ﻳﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺣﺪﻳ ﹲ‬ ‫•‬
‫ﺙ ﺃﻭ ﺍﻟﻔﻘﻴ ِﻪ ﺃﻭ ﺍﻟﺰﺍﻫ ِﺪ‪.‬‬
‫ﰲ ﺍﳌﺴﺄﻟﺔ ﻧﻔﺴٍﻬﺎ‪،‬ﺇﺫﺍ ﻭﺻﻞ ﺫﻟﻚ ﻟﻠﻤﺤ ‪‬ﺪ ِ‬
‫ﺽ ﲟﺜﻠﻪ ﺃﻭ ﲟﺎ‬
‫ﻼ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﺎﺭ ‪‬‬
‫ﻒ ﺃﺻ ﹰ‬
‫ﻻ ﳚﻮ ‪‬ﺯ ﻣﻌﺎﺭﺿ ﹸﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺑﻀﻌﻴ ٍ‬ ‫•‬
‫ﻫﻮ ﺃﻗﻮﻯ ﻣﻨﻪ ‪.‬‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺑﻌﻤﻮﻣﻬﺎ – ﻷ‪‬ﺎ‪ -‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃ‪‬ﺎ ﻣﻦ‬ ‫ﺹ ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﺍﳊﺮ ‪‬‬ ‫•‬
‫ﺴ ‪‬ﺮ ﻭﺍﳌﻘ‪‬ﻴ ‪‬ﺪ ‪ ..‬ﳌﺎ ﰲ‬
‫ﺺ ﺍﷲ ﺑﻪ ﻧﺒﻴﻪ ﺍﳌﺼﻄﻔﻰ  ‪ ،‬ﻓﻬﻲ – ﺍﳌﺘﻤ ‪‬ﻢ ﻭﺍﳌﻔ ‪‬‬
‫ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺧ ‪‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻫﻲ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻟﻠﺘﺸﺮﻳﻊ ‪.‬‬
‫ﻚ ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ ﻣﺎ‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺘﻤﺴ ِ‬
‫ﺍﻟﻌﻤ ﹸﻞ ﻋﻠﻰ ﻧﺸﺮ ﺍﻟ ‪‬‬ ‫•‬
‫ﻯ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ‬ ‫ﺏ ﺍﹾﻟ ِﻜ ‪‬ﻨ ِﺪ ‪‬‬
‫ﺛﺒﺖ ﻓﻴﻬﺎ ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪،‬ﻓ ‪‬ﻌ ِﻦ ﺍﹾﻟ ِﻤﻘﹾﺪ‪‬ﺍ ِﻡ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﻌ ِﺪ ﻳ ﹶﻜ ِﺮ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭ ِﻣﹾﺜﹶﻠ ‪‬ﻪ‬
‫ﺏ ‪‬ﻭ ِﻣﹾﺜﹶﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﺃ ﹶﻻ ِﺇﻧ‪‬ﻰ ﺃﹸﻭﺗِﻴ ‪‬‬
‫ﺖ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » : - -‬ﹶﺃ ﹶﻻ ِﺇﻧ‪‬ﻰ ﺃﹸﻭﺗِﻴ ‪‬‬
‫ﻚ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳ‪‬ﻨﹶﺜﻨِﻰ ‪‬ﺷ‪‬ﺒﻌ‪‬ﺎﻧﹰﺎ ‪‬ﻋﻠﹶﻰ ﹶﺃﺭِﻳ ﹶﻜِﺘ ِﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻋﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻓﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ‪‬ﺗ ‪‬ﻢ ﻓِﻴ ِﻪ‬
‫‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﺃ ﹶﻻ ﻳ‪‬ﻮ ِﺷ ‪‬‬
‫ﺤﻤ‪‬ﺎ ِﺭ‬ ‫ﺤ ‪‬ﻢ ﺍﹾﻟ ِ‬ ‫ﺤ ﱡﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬‬ ‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ‪‬ﻩ‪ .‬ﹶﺃ ﹶﻻ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﻼ ٍﻝ ﹶﻓﹶﺄ ِﺣﻠﱡﻮ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ‪‬ﺗ ‪‬ﻢ ﻓِﻴ ِﻪ ﻣِﻦ ‪‬ﺣﺮ‪‬ﺍ ٍﻡ ﹶﻓ ‪‬‬ ‫ﻣِﻦ ‪‬ﺣ ﹶ‬
‫ﺴ‪‬ﺘ ‪‬ﻐِﻨ ‪‬ﻰ‬
‫ﻉ ﹶﺃ ﹶﻻ ‪‬ﻭ ﹶﻻ ﹸﻟ ﹶﻘ ﹶﻄ ﹲﺔ ﻣِﻦ ﻣ‪‬ﺎ ِﻝ ‪‬ﻣﻌ‪‬ﺎ ِﻫ ٍﺪ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺴﺒ‪‬ﺎ ِ‬ ‫ﺏ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺍ َﻷ ‪‬ﻫِﻠ ‪‬ﻰ ‪‬ﻭﻻﹶ ﹸﻛ ﱡﻞ ﺫِﻯ ﻧ‪‬ﺎ ٍ‬
‫‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﺻ‪‬ﺎ ِﺣ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻭﻣ‪ ‬ﻦ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺑ ﹶﻘ ‪‬ﻮ ٍﻡ ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓﹶِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻓﹶﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ِﻘﺒ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ‬
‫ِﺑ ِﻤﹾﺜ ِﻞ ِﻗﺮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ «‪..٤٩٤‬‬
‫ﺍﻟﻌﻤ ﹸﻞ ﻋﻠﻰ ﻣﻨﻊ ﻏﲑ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﻣﻦ ﲢﻘﻴﻖ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‪،‬ﻭﲣﺮﳚﻬﺎ‪،‬‬ ‫•‬
‫ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻓﻀﺤﻬﻢ – ﺧﺎﺻﺔ ﳑﻦ ﺛﺒﺘﺖ ﺧﻴﺎﻧﺘﻪ‪ ،‬ﻭﺗﻐﻴﲑﻩ ﻭﺍﻋﺘﺪﺍﺅﻩ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ‬
‫ﻳﻔﻌ ﹸﻞ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ‪ ،‬ﻷﻥ ﺧﻄﺄ ﻫﺆﻻﺀ ﻛﺒﲑ‪ ،‬ﻭﺍﳋﻠﻂ ﺍﻟﺬﻱ ﻳﻘﻊ ﰲ ﺗﻠﻚ‬
‫ﺍﻟﻜﺘﺐ ﺟﺴﻴ ‪‬ﻢ ‪.‬‬
‫ﺐ ﻧﺸ ‪‬ﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻘﺒﻮﻟ ِﺔ ﺑﲔ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﰲ ﺑﺪﺍﻳﺔ ﲢﺼﻴﻠﻬﻢ‬
‫ﳚ ‪‬‬ ‫•‬
‫ﺍﻟﻌﻠﻤﻲ‪،‬ﻭﲢﺎﺷﻲ ﺍﻟﻀﻌﻴﻒ ﻓﻤﺎ ﺩﻭﻥ‪ ،‬ﺇﻻ ﺑﻌﺪ ﲤﻜﻨﻬﻢ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﻌﺪﺩ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻘﺒﻮﻟﺔ ) ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳊﺴﻨﺔ ﺑﺸﻘﻴﻬﺎ (‬

‫‪ - ٤٩٤‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ( ١٧٦٣٧‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪،‬ﻳﻘﺮﻯ ‪ :‬ﻳﻜﺮﻡ ﺍﻟﻀﻴﻒ ﻭﻳﻘﻮﻡ ﲝﻖ ﺿﻴﺎﻓﺘﻪ‬

‫‪٢١٦‬‬
‫ﺡ ﻭﺍﻟﺘﺤﺬﻳﺮ‬
‫ﻻ ﳚﻮﺯ ﺭﻭﺍﻳﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﻫﻴ ِﺔ ﻭﺍﳌﻮﺿﻮﻋ ِﺔ ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻘﺪ ِ‬ ‫•‬
‫ﺕ‬
‫ﺺ ﻭﺍﳋﺮﺍﻓﺎ ِ‬
‫ﻣﻨﻬﺎ‪،‬ﻭﺑﺎﻟﻄﺒﻊ ﻻ ﳚﻮﺯ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﺑﺘﺎﺗﺎ‪،‬ﻛﻤﺎ ﻻ ﳚﻮ ‪‬ﺯ ﺭﻭﺍﻳ ﹸﺔ ﺍﻟﻘﺼ ِ‬
‫ﺕ ﺍﳌﻨﺎﻓﻴ ِﺔ ﻟﺸﺮﻋِﻨﺎ ﺇﻻ ﻣﻊ ﺑﻴﺎ ِﻥ ﺑﻄﻼ‪‬ﺎ‪.‬‬
‫ﻭﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎ ِ‬
‫ﻑ ﺃﻫﻮ ﺻﺤﻴﺢ ﺃﻡ ﻻ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﺚ ﺣﱴ ﻳﻌﺮ ‪‬‬
‫ﺙ ﲝﺪﻳ ٍ‬
‫ﺐ ﺍﻟﻌﻠﻢ ﺃ ﹾﻥ ﻻ ﳛ ‪‬ﺪ ﹶ‬
‫ﻋﻠﻰ ﻃﺎﻟ ِ‬ ‫•‬
‫ﲢﺮ‪‬ﻱ ﺍﻟﺼﺤ ﹶﺔ ﰲ ﺃﻗﻮﺍﻟﻪ ﻭﻣﻮﺍﻋﻈﻪ ﻣﺎ ﺃﻣﻜﻦ ﺫﻟﻚ ‪.‬‬
‫ﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﺍ (‬
‫ﺚ ) ﺍﻟﺼﺤﻴﺢ ﻭﺍﳊﺴﻦ ﺑﺸﻘﻴﻪ ﻭﺍﻟﻀﻌﻴ ِ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﳊﺪﻳ ِ‬ ‫•‬
‫ﺡ ﻣﻌﻨﺎ ‪‬ﻩ ﻭﻓﻖ ﺃﺻﻮ ِﻝ ﺍﻟﺘﻔﺴ ِﲑ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﻫﺬﺍ ﺍﻟﻔ ‪‬ﻦ‪ ،‬ﻣﻊ‬
‫ﺐ ﺷﺮ ‪‬‬
‫ﺇﺷﻜﺎ ﹲﻝ ﰲ ﻣﻌﻨﺎﻩ ﻓﻴﺠ ‪‬‬
‫ﺍﻟﺮﺟﻮﻉ ﻟﻜﺘﺐ ﻣﺸﻜﻞ ﺍﳊﺪﻳﺚ ﻛﻜﺘﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ ﻭﳓﻮﻩ ‪.‬‬
‫ﺚ ﻣﺎ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﺄﻛﱡﺪ ﻣ ‪‬ﻦ‬
‫ﺐ ﺍﻟﻌﻠﻢ ﻋﺪ ‪‬ﻡ ﺍﻟﺘﺴﺮ‪‬ﻉ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺣﺪﻳ ٍ‬
‫ﻋﻠﻰ ﻃﺎﻟ ِ‬ ‫•‬
‫ﺃﻗﻮﺍ ِﻝ ﺃﻫ ِﻞ ﺍﻟﻌﻠ ِﻢ ﻓﻴﻪ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺒﺤﺚ ﻋﻦ ﺷﻮﺍﻫﺪﻩ ﻭﻃﺮﻗﻪ ﻭﻣﺘﺎﺑﻌﺎﺗﻪ‪.‬‬
‫ﺇ ﱠﻥ ﻋﻠﻤﺎﺀ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻣﻨﻬﻢ ﺍﳌﺘﺸﺪ ‪‬ﺩ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳌﻌﺘﺪ ﹸﻝ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳌﺘﺴﺎﻫ ﹸﻞ‪،‬‬ ‫•‬
‫ﻭﻗﺪ ﺫﻫﺐ ﻋﺎﻣ ﹸﺔ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﺇﱃ ﺍﻋﺘﻤﺎﺩ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻣﻊ ﺷﺮﻭﻃﻪ‬
‫ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﻟﺬﺍ ﻻ ﳛﺴﻦ ﺍﻋﺘﻤﺎﺩ ﻣﻨﻬﺞ ﺍﳌﺘﺸﺪﺩﻳﻦ ﰲ ﲡﺮﻳﺢ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ‬
‫ﺑﺎﻟﻀﻌﻒ‪،‬ﻭﻻ ﺍﻋﺘﻤﺎﺩ ﻣﻨﻬﺞ ﺍﳌﺘﺴﺎﻫﻠﲔ ﰲ ﺗﻌﺪﻳﻞ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺑﺎﻟﺼﺤﺔ‬
‫ﺃﻭ ﺍﳊﺴﻦ‪ ،‬ﻓﻜﻼﳘﺎ ﳐﺎﻟﻒ ﻟﻌﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻠﻮ ﺃﺧﺬﻧﺎ ﺑﻘﻮﻝ ﺍﳌﺘﺸﺪﺩﻳﻦ‪ -‬ﻛﻤﺎ ﻳﻔﻌﻞ‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﲟﻨﻬﺞ‬
‫ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ – ﻷﻧﻜﺮﻧﺎ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟ ‪‬‬
‫ﺍﳌﺘﺴﺎﻫﻠﲔ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ – ﻛﻜﺜﲑ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺑﻌﺾ ﺍﻟﻼﺣﻘﲔ‪ ،‬ﻟﻨﺴﺒﻨﺎ ﻟﻠﻨﱯ‬
‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹰﺔ ‪‬ﻭ ‪‬ﺳﻄﹰﺎ‬
‫ ﻣﺎ ﱂ ﻳﻘﻠﻪ‪ ،‬ﻭﺧﲑ ﺍﻷﻣﻮﺭ ﺃﻭﺳﻄﻬﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺱ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ ‪ ( ١٤٣) {..‬ﺳﻮﺭﺓ‬ ‫ﱢﻟ‪‬ﺘﻜﹸﻮﻧ‪‬ﻮﹾﺍ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍﺀ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻻ ﳚﻮ ‪‬ﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻭﺿﻌﺖ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ‬ ‫•‬
‫ﺻﺤﺔ ﻭﺿﻌﻔﹰﺎ‪ ،‬ﻓﻴﺠﺐ ﺍﻋﺘﻤﺎﺩ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﲨﻬﻮﺭ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ‪.‬‬

‫‪٢١٧‬‬
‫ﻂ ﺑﻪ ﻋﻠﻰ ﺍﻟﺮﻗﺎﺏ‪،‬ﻭﺇﻥ‬
‫ﻋﺪﻡ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺸﺎ ﱢﺫ ﻣﻦ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺟﻌﻠﻪ ﺩﻳﻨﹰﺎ‪ ،‬ﻳﺘﺴﱠﻠ ﹸ‬ ‫•‬
‫ﺏ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰲ‬
‫ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﺫﺍ ﻣﺮﺗﺒ ٍﺔ ﻋﺎﻟﻴﺔ ﻣﺮﻣﻮﻗ ٍﺔ‪ ،‬ﻷ ﱠﻥ ﺍﻟﻜﺜﺮ ﹶﺓ ﻣﻈ‪‬ﻨ ﹸﺔ ﺍﻟﺼﻮﺍ ِ‬
‫ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻟﻔﻜﺮﺓ ﺃﻭ ﺍﳉﺮﺡ ﺃﻭ ﺍﻟﺘﻌﺪﻳﻞ ‪.‬‬
‫ﺚ ﻣﻘﺒﻮ ﹲﻝ‪-‬‬
‫ﺇ ﱠﻥ ﻋﻤﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ – ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺒﺎﺏ ﺣﺪﻳ ﹲ‬ ‫•‬
‫ﻫﻮ ﺧ ‪‬ﲑ ﻣﻦ ﺁﺭﺍﺀ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻟﺬﺍ ﻣﺎ ﻣﻦ ﺃﻣﺎ ٍﻡ ﺇﻻ ﻭﻋﻤﻞ ﲝﺪﻳﺚ ﺿﻌﻴﻒ ﰲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺣﱴ‬
‫ﺐ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﺘﺸﺪﺩ ﰲ ﺫﻟﻚ ‪.‬‬ ‫ﺴ ‪‬‬ ‫ﻣﻦ ‪‬ﻧ ِ‬
‫ﺝ‬
‫ﱠﺇ ﱠﻥ ﺗﻘﺴﻴ ‪‬ﻢ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﳌﻌﺘﻤﺪﺓ – ﺍﻟﻴﻮﻡ‪ -‬ﺇﱃ ﺻﺤﻴﺢ ﻭﺿﻌﻴﻒ‪ :‬ﻫﻮ ﺧﺮﻭ ‪‬‬ ‫•‬
‫ﻋﻦ ﻣﺬﻫﺐ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻭﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺗﻠﻚ‬
‫ﻅ‬
‫ﺍﻟﻜﺘﺐ‪،‬ﻷﻧﻪ ﻣﺎ ﻣﻦ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﺇﻻ ﻛﺎﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺗﻘﺴﻴﻢ ﻛﺘﺎﺑﻪ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻷ‪‬ﻢ ﺣﻔﺎ ﹲ‬
‫ﻣﺘﻘﻨﻮﻥ‪،‬ﻭﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﱂ ﻳﻔﻌﻠﻮﺍ ﺩ ﱠﻝ ﻋﻠﻰ ﺍﻋﺘﻤﺎﺩ ﻣﻨﻬﺞ ﻣﻌﲔ ﻋﻨﺪﻩ‪ ،‬ﻭﻣﻦ‬
‫ﺏ ﻣﻨﻬﺎ ﻓﻠﻴﻔﻌﻞ ﺫﻟﻚ ﻟﻨﻔﺴﻪ ﻣﻦ ﻏﲑ ﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﻛﺘﺐ ﺍﻷﻗﺪﻣﲔ‪،‬‬ ‫ﺃﺭﺍﺩ ﺗﻘﺴﻴﻢ ﻛﺘﺎ ٍ‬
‫ﺧﺎﺻﺔ ﻭﳓﻦ ﻧﺮﻯ ﻣﺎ ﰲ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﺍﳉﺪﻳﺪﺓ ﻣﻦ ﺧﺮﻭﺝ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﺳﻮﺍﺀ‬
‫ﰲ ﺍﻟﺘﺼﻨﻴﻒ ﺃﻭ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﺧﺘﺼﺎﺭ ﺃﻱ ﻛﺘﺎﺏ ﻛﺎﻥ ﻭ‪‬ﺬﻳﺒﻪ‪،‬‬
‫ﻟﻴﻜﻮﻥ ﺑﲔ ﻳﺪﻱ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻷﻗﺪﻣﻮﻥ ﺣﻴﺚ ﺍﺧﺘﺼﺮﻭﺍ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﻣﻦ‬
‫ﺃﺟﻞ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻌﻠﻤﺎﺀ‪ ،‬ﻛﻤﺨﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﳐﺘﺼﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪،‬‬
‫ﻭﳐﺘﺼﺮ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻣﺜﻼ‪ ،‬ﻭﺃﻥ ﻳﺒﲔ ﻣﻨﻬﺠﻪ ﰲ ﺍﻻﺧﺘﺼﺎﺭ ﺑﺸﻜﻞ‬
‫ﺩﻗﻴﻖ ﻭﻭﺍﺿﺢ‪ ،‬ﺩﻭﻥ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻭﺿﻌﺖ ﰲ ﻫﺬﺍ ﺍﻟﻔ ‪‬ﻦ ‪.‬‬
‫ﺝ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ – ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‪ -‬ﻣﻊ ﺍﳌﻮﺿﻮﻉ ﰲ ﺣﻜﻢ ﻭﺍﺣﺪ‪،‬‬
‫ﺇ ﱠﻥ ﺇﺩﺭﺍ ‪‬‬ ‫•‬
‫ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻬﻤﺎ ﻣﻌﹰﺎ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭﳘﺎ ﺧﻄﺮﹰﺍ ﻋﻠﻰ ﺍﻷﻣﺔ‪ :‬ﻫﻮ ﺍﻋﺘﺪﺍ ٌﺀ ﺳﺎﻓ ‪‬ﺮ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪،‬‬
‫ﺳﻠﻔِﻬﺎ ﻭﺧﻠﻔِﻬﺎ‪ ،‬ﺍﻟﺬﻳﻦ ﻓ ‪‬ﺮﻗﻮﺍ ﺑﲔ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ﻭﺑﲔ ﺷﺪﻳﺪ ﺍﻟﻀﻌﻒ‪ ،‬ﻭﺑﲔ‬
‫ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺑﻞ ﻭﺑﺪﻋﺔ ﻣﻨﻜﺮﺓ ﻻ ﺃﺳﺎﺱ ﳍﺎ ﻣﻦ ﺍﻟﺪ‪‬ﻳ ِﻦ‪،‬ﻭﻋﺪﻡ ﻓﻬﻢ ﻟﻜﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‪،‬‬
‫ﻭﺗﻘﻮﻳﻠﻬﻢ ﻣﺎ ﱂ ﻳﻘﻮﻟﻮﺍ‪ ،‬ﺣﻴﺚ ﺇﻧﻨﺎ ﻻ ﳒﺪ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﺳﺎﻭﻯ ﺑﲔ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ) ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ( ﻭﺍﳊﺪﻳﺚ ﺍﳌﻮﺿﻮﻉ‪،‬ﻓﻴﺠﺐ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻷﻣﺮﻳﻦ‬
‫ﻼ‪.‬‬
‫ﺣﻜﻤﹰﺎ ﻭﻋﻤ ﹰ‬

‫‪٢١٨‬‬
‫ﻫﻨﺎﻙ ﻓﺮﻕ ﻛﺒﲑ ﺑﲔ ﻣﻨﻬﺞ ﺍﶈﺪ‪‬ﺛﲔ ﻭﻣﻨﻬﺞ ﻋﻠﻤﺎﺀ ﺍﻟﺴﲑ ﻭﺍﳌﻐﺎﺯﻱ ﰲ ﺍﻟﺘﺼﻨﻴﻒ‪،‬‬ ‫•‬
‫ﻣﻊ ﺃﻥ ﻛﻞ ﻋﻠﻤﺎﺀ ﺍﻟﺴﲑ ﻭﺍﳌﻐﺎﺯﻱ ﺍﻷﻭﺍﺋﻞ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﺍﺧﺘﻄﻮﺍ‬
‫ﻷﻧﻔﺴﻬﻢ ﻣﻨﻬﺠﹰﺎ ﰲ ﺍﻟﺴﲑ ﻭﺍﳌﻐﺎﺯﻱ ﳜﺘﻠﻒ ﻋﻦ ﻣﻨﻬﺞ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺫﻟﻚ ﺑﺬﻛﺮ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺍﻟﺴﲑﺓ ﻣﻦ ﻏﲑ ﺳﻨ ٍﺪ‪ ،‬ﺃﻭ ﺑﺬﻛﺮ ﺑﻌﻀﻪ ﻭﺇﺭﺳﺎﻝ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﻣﻦ ﺍﳋﻄﺄ‬
‫ﺗﻄﺒﻴﻖ ﻣﻨﻬﺞ ﺍﶈﺪ‪‬ﺛﲔ – ﻣﻊ ﺃﻧﻪ ﺗﺄﺧﺮ ﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ – ﻋﻠﻰ ﻓﻌﻞ ﺃﻫﻞ ﺍﳌﻐﺎﺯﻱ ﻭﺍﻟﺴﲑ ‪.‬‬
‫ﻓﻠﻮ ﺃﺧﺬﻧﺎ ﲟﻨﻬﺞ ﺍﶈﺪ‪‬ﺛﲔ ﰲ ﻧﻘﺪ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ – ﻛﻤﺎ ﻓﻌﻠﻪ ﺑﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ –‬
‫ﻟﻮﻗﻌﻨﺎ ﰲ ﺃﺧﻄﺎﺀ ﺟﺴﻴﻤﺔ‪ ،‬ﻭﻟﺘﺮﻛﻨﺎ ﺟﺰﺀﺍ ﻣﻬﻤﹰﺎ ﺟﺪ‪‬ﺍ ﻣﻦ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻌﻄﺮﺓ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺃﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻹﻗﺘﺪﺍﺀ ﺑﺼﺎﺣﺒﻬﺎ  ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ‬
‫ﺴ‪‬ﻨ ﹲﺔ ﱢﻟﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ‪‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛِﺜﲑ‪‬ﺍ{ )‪ ( ٢١‬ﺳﻮﺭﺓ‬
‫ﹸﺃ ‪‬ﺳ ‪‬ﻮﹲﺓ ‪‬ﺣ ‪‬‬
‫ﺍﻷﺣﺰﺍﺏ ‪.‬‬
‫ﻟﺬﻟﻚ ﳒﺪ ﺃﻥ ﻣﻦ ﻛﺘﺐ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻦ ﺍﶈﺪﺛﲔ‪ ،‬ﻛﺎﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ‪ ،‬ﱂ‬
‫ﻳﺴﻠﻚ ﻣﺴﻠﻚ ﺍﶈﺪﺛﲔ ﰲ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺴﲑﺓ ﻭﻻ ﺗﻠﻤﻴﺬﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺴﲑ ﻭﻻ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻓﺪ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﻓﻌﻠﻪ ﻫﺆﻻﺀ ﺍﳌﻌﺎﺻﺮﻭﻥ – ﻣﻊ ﺗﻘﺪﻳﺮﻧﺎ ﳉﻬﻮﺩﻫﻢ‪ -‬ﻫﻮ‬
‫ﺏ ﺍﻟﺴﲑﺓ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﻓﻬﻨﺎﻙ ﻓﺮﻕ ﻛﺒﲑ ﺑﲔ ﺭﻭﺍﻳﺔ‬ ‫ﻒ ﳌﺎ ﻋﻠﻴﻪ ﻛﺘ‪‬ﺎ ‪‬‬
‫ﳐﺎﻟ ‪‬‬
‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﺍﳌﻨﺎﻛﲑ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ – ﻛﻤﺎ ﻓﻌﻠﻪ ﺑﻌﺾ ﺍﳌﺘﻘﺪﻣﲔ – ﻭﺑﲔ ﺭﻭﺍﻳﺔ‬
‫ﺍﻟﻀﻌﻴﻒ ﺍﶈﺘﻤﻞ‪ ،‬ﺍﻟﺬﻱ ﻻ ﳜﺎﻟﻒ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳌﺸﻬﻮﺭ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ ﻳﻌﻀﺪﻫﺎ ﻭﻳﺆﻳﺪﻫﺎ ‪.‬‬
‫ﻻ ﳚﻮﺯ ﻓﺘﺢ ﺑﺎﺏ ﻧﻘﺪ ﺍﳌﺘﻮﻥ‪ ،‬ﻭﺇﻋﻤﺎﻝ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻘﺎﺻﺮﺓ ﰲ ﺍﻟﻨﻘﺪ – ﻛﻤﺎ ﻳﻔﻌﻞ‬ ‫•‬
‫ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻬﺎ‪ ،‬ﲝﺠﺔ‬
‫ﺏ ﻧﻜﻮﻥ ﺑﺬﻟﻚ ﻗﺪ ﻓﺘﺤﻨﺎ ﺑﺎﺏ ﺷ ‪‬ﺮ‬‫ﳐﺎﻟﻔﺘﻬﺎ ﻟﻌﻘﻮﳍﻢ ﺍﻟﻘﺎﺻﺮﺓ – ﻓﺈﻧﻪ ﺇﺫﺍ ﻓﺘ ‪‬ﺢ ﻫﺬﺍ ﺍﻟﺒﺎ ‪‬‬
‫ﺐ ﻋﻠﻴﻨﺎ ﺍﻟﻮﻗﻮﻑ ﺻﻔ‪‬ﺎ ﻭﺍﺣﺪﹰﺍ ﰲ ﻭﺟﻪ‬
‫ﺴﻨ‪‬ﺔ‪،‬ﻟﻦ ﻳﻐﻠ ‪‬ﻖ ﺑﺴﻬﻮﻟ ٍﺔ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﳚ ‪‬‬‫ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ – ﺳﻮﺍﺀ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺃﻭ ﻣﻦ ﻗﺒﻞ‬
‫ﻂ ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﺍﻟﺘﺤﺪﻳﺎﺕ‪ ،‬ﻭﺍﻟﻄﻌﻮﻥ ﺍﻟﱵ ﺗﺴﱠﻠ ﹸ‬
‫ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺗﺄﺛﺮﻭﺍ ﲝﻀﺎﺭﺓ ﺍﻟﻐﺮﺏ ﺍﻟﻌﻔﻨﺔ‪ ،‬ﻭﲟﻘﺎﻳﻴﺴﻬﺎ ﺍﻟﻀﺤﻠﺔ‪،‬ﺍﻟﺬﻳﻦ ﻳﻮﺟﻬﻮﻥ‬
‫ﺳﻬﺎﻣﻬﻢ ﺑﻘﺼﺪ ﺍﻟﺘﺸﻮﻳﺶ ﻭﺍﻟﺘﺸﻜﻴﻚ‪ ،‬ﻭﺭ ‪‬ﺩ ﺷﺒﻬﻬﻢ ﻭﺩﺣﺾ ﻣﻔﺘﺮﻳﺎ‪‬ﻢ ‪.‬‬

‫‪٢١٩‬‬
‫ﻋﻠﻰ ﻛ ﱢﻞ ﻃﺎﻟﺐ ﻋﻠﻢ ﳜﺎﻑ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺒﺤﺚ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﲟﻮﺿﻮﻋﻴﺔ‬ ‫•‬
‫ﺗﺎﻣﺔ‪ ،‬ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺿﻐﻮﻁ ﺍﻟﻮﺍﻗﻊ ﻭﻣﻨﺤﻨﻴﺎﺗﻪ ﺍﳌﺘﻌﺮﺟﺔ‪ ،‬ﻭﻟﻴﻜﻦ ﺭﺍﺋﺪﻩ ﻧﺼﺮﺓ ﺍﳊ ‪‬ﻖ ﻟﻴﺲ ﺇﻻ‪،‬‬
‫ﻭﻟﻜﻦ ﻋﻠﻴﻪ ﲨﻊ ﺷﺘﺎﺕ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﺮﺋﻴﺴﺔ‪ ،‬ﻭﲝﺜﻬﺎ ﲝﺜﹰﺎ‬
‫ﻫﺎﺩﺋﺎ‪،‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺃﺩﻟﺔ ﺍﳌﺨﺘﻠﻔﲔ ﺑﺪﻗ ٍﺔ ﺗﺎﻣ ٍﺔ‪ ،‬ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻵﺭﺍﺀ ﺍﳌﺴﺒﻘﺔ‪ ،‬ﻭﺿﻴﻖ ﺍﻷﻓﻖ‪ ،‬ﺭﺍﺟﻴﹰﺎ‬
‫ﻣﻦ ﲝﺜﻪ ﱠﱂ ﺷﻌﺚ ﺍﳌﺨﺘﻠﻔﲔ‪ ،‬ﻭﺭﺃﺏ ﺍﻟﺼﺪﻉ‪ ،‬ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻟﺘﺠﺮﻳﺢ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺭﺍﺋﺪﻩ ﻗﻮﻝ‬
‫ﺏ"‪ ،‬ﻓﺠﻤﻴ ‪‬ﻊ‬
‫ﻚ ﺧﻄﹸﺄ ﳛﺘﻤﻞ ُ ﺍﻟﺼﻮﺍ ‪‬‬
‫ﺏ ﳛﺘﻤ ﹸﻞ ﺍﳋﻄﹶﺄ‪ ،‬ﻭﻗﻮﹸﻟ ‪‬‬
‫ﺍﻷﺋﻤﺔ ﺍﻟﺴﺎﺑﻘﲔ" ﻗﻮﱄ ﺻﻮﺍ ‪‬‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﺑﲔ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻻ ﺗﺘﻌﺪﻯ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﺣ ‪‬ﻖ ﻭﺑﺎﻃ ﹲﻞ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ‬
‫ﺏ ﻭﺧﻄﹲﺄ ﺃﻭ ﺑﲔ ﺑﲔ‪ ،‬ﻓﻜﱡﻠﻬﻢ ﻋﻠﻰ ﺧﲑ‪ ،‬ﻭﻛﻠﻬﻢ ﻛﺎﻥ ﻋﻤﺪﺗﻪ ﺍﻟ ‪‬‬ ‫ﺻﻮﺍ ‪‬‬
‫ﻕ ﲨﻊ ﺍﳌﺴﻠﻤﲔ‪،‬‬ ‫ﺚ ﻳﻔ ‪‬ﺮ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﻣﻨﻬﻢ‪ ،‬ﻓﻜ ﱡﻞ ﲝ ٍ‬
‫ﺹ ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﻠﺴﻨﺎ ﺑﺄﺣﺮ ‪‬‬
‫ﺖ ﻛﻠﻤﺘﻬﻢ ﻻ ﺧ ‪‬ﲑ ﻓﻴﻪ ‪.‬‬
‫ﻭﻳﺸ‪‬ﺘ ‪‬‬
‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ – ﺧﺎﺻﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻐﻴﻮﺭﻳﻦ ﻣﻨﻬﻢ – ﺃﻥ ﳝﺴﻜﻮﺍ ﻋﻤﺎ ﺑﻴﻨﻬﻢ‬ ‫•‬
‫ﻣﻦ ﺧﻼﻑ ﰲ ﺍﻟﻔﺮﻭﻉ‪،‬ﺍﺣﺘﻤﻠﻪ ﺍﻷﻗﺪﻣﻮﻥ‪ ،‬ﻭﻛﺬﺍ ﻓﻴﻤﺎ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‪ ،‬ﻷ ﱠﻥ ﺍﻹﺳﻼﻡ‬
‫ﺏ‪ ،‬ﻟﺬﺍ ﻟﺰﻡ‬
‫ﺏ ﻭﺻﻮ ٍ‬‫ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﰲ ﳏﻨ ٍﺔ ﺷﺪﻳﺪ ٍﺓ‪ ،‬ﻭﺍﻟﺴﻬﺎﻡ ﻣﻮﺟﻬ ﹲﺔ ﻋﻠﻴﻪ ﻣﻦ ﻛ ﱢﻞ ﺣ ‪‬ﺪ ٍ‬
‫ﺹ ﺻﻔﻮﻓﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻧﺴﻴﺎﻥ ﻣﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺧﻼﻑ‪،‬ﳌﻼﻗﺎﺓ ﺍﻟﻌﺪﻭ‬ ‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺭ ‪‬‬
‫ﺍﻷﻛﱪ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺴﻠﱠﻂ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺑﻠﺪﺍﻥ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻮﺍﺣﺪﺓ ﺑﻌﺪ ﺍﻷﺧﺮﻯ ‪.‬‬
‫ﺇ ﱠﻥ ﻣﺜﻞ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻛﻨﺎﺭ ﺗﺸﺘﻌﻞ‪ ،‬ﻓﻌﻠﻰ ﺍﳉﻤﻴﻊ ﺃﻥ ﻳﺘﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺇﻃﻔﺎﺋﻬﺎ‪ ،‬ﺑﺄﻥ‬
‫ﻳﺴﻜﺐ‪ ‬ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺎﺀ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻳﻄﻔﺊ ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻳﺴﺘﻄﻴﻊ‪ ،‬ﺣﱴ ﺗﻨﻄﻔﺊ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﺍﻟﻨﺎﺭ ﺳﻮﻑ ﺗﺴﺘﻌ ‪‬ﺮ‪ ،‬ﻭﺗﺼ ﹸﻞ ﺇﱃ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺍﳌﺸﺘﻜﻰ ﺇﱃ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﺇ ﱠﻥ ﻧﻘﺎﻁ ﺍﻻﻟﺘﻘﺎﺀ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻻ ﳝﻜ ‪‬ﻦ ﻋﺪ‪‬ﻫﺎ ﻟﻜﺜﺮ‪‬ﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﻧﻘﺎﻁ ﺍﳋﻼﻑ ﺍﳊﻘﻴﻘﻴﺔ ﻓﻬﻲ‬
‫ﺶ‬
‫ﳏﺪﻭﺩﺓ ﺟﺪ‪‬ﺍ‪،‬ﻟﺬﺍ ﻋﻠﻰ ﺍﻟﻐﻴﻮﺭ ﻋﻠﻰ ﺩﻳﻨﻪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﳋﻼﻑ ﺷ ‪‬ﺮ‪،‬ﻓ ‪‬ﻌ ِﻦ ﺍ َﻷ ‪‬ﻋ ‪‬ﻤ ِ‬
‫ﺻﻠﱠﻰ ِﺑﻨ‪‬ﺎ ‪‬ﻋ ﹾﺜ ‪‬ﻤﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ‬ ‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﻳﻘﻮﻝ‪ :‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ‪-‬‬ ‫ﻚ ِﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺕ‪ ،‬ﹶﻓﻘِﻴ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻋﻔﱠﺎ ﹶﻥ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ِ -‬ﺑ ِﻤﻨ‪‬ﻰ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺭ ﹶﻛﻌ‪‬ﺎ ٍ‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ -  -‬ﺑ ِﻤﻨ‪‬ﻰ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪،‬‬ ‫ﺻﱠﻠ‪‬ﻴ ‪‬‬
‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬‬

‫‪٢٢٠‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ‬
‫ﺻﱠﻠ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ٍﺮ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ِ -‬ﺑ ِﻤﻨ‪‬ﻰ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪ ،‬ﻭ ‪‬‬
‫ﺻﱠﻠ‪‬ﻴ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﺕ ‪‬ﺭ ﹾﻛ ‪‬ﻌﺘ‪‬ﺎ ِﻥ‬‫ﺖ ‪‬ﺣﻈﱢﻰ ﻣِﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻊ ‪‬ﺭ ﹶﻛﻌ‪‬ﺎ ٍ‬ ‫ﺏ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ِ -‬ﺑ ِﻤﻨ‪‬ﻰ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪ ،‬ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫‪٤٩٥‬‬
‫‪‬ﻣ‪‬ﺘ ﹶﻘ‪‬ﺒﹶﻠﺘ‪‬ﺎ ِﻥ ‪.‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﹸﺛ ‪‬ﻢ‬ ‫ﺻﻠﱠﻰ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪ِ :‬ﻋ‪‬ﺒ ‪‬‬ ‫ﺯﺍﺩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺭﻭﺍﻳ ٍﺔ ﹶﺃ ﱠﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬‬
‫ﻑ ‪‬ﺷ ‪‬ﺮ‪.‬‬
‫ﻼ ‪‬‬
‫ﺨﹶ‬‫ﺖ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﹾﻟ ِ‬
‫‪٤٩٦‬‬
‫ﺻﱠﻠ‪‬ﻴ ‪‬‬
‫‪‬‬
‫ﻓﺎﳋﻼﻑ ﺷ ‪‬ﺮ ﻭﺑﻼ ٌﺀ‪ ،‬ﻓﻬﻞ ﻳﻌﻲ ﺍﳌﺴﻠﻤﻮﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ؟؟ ‪.‬‬
‫ﺴﻨ‪‬ﺔ‬
‫ﺖ ﺍﻟ ‪‬‬
‫ﺇﺑﺮﺍﺯ ﻣﻨﻬﺞ ﺍﶈﺪ‪‬ﺛﲔ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻓ ‪‬ﻦ ﰲ ﺍﻟﻌﺎﱂ ‪‬ﺧ ِﺪ ‪‬ﻡ ﻛﻤﺎ ﺧﺪﻣ ِ‬ ‫•‬
‫ﺍﻟﻨﺒﻮﻳ ﹸﺔ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺇﺫ ﻟﻮﻻ ﺍﳉﻬﻮﺩ ﺍﳌﻀﻨﻴﺔ ﺍﻟﱵ ﺑﺬﳍﺎ‬
‫ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﺳﻜﻨﻬﻢ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ‪ ،‬ﳊﺼﻞ ﰲ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﻣﺎ‬
‫ﺾ ﻟﻪ‬ ‫ﺣﺼﻞ ﰲ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻷﺧﺮﻯ‪،‬ﻭﻟﻜ ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺗﻜﻔﱠﻞ ﲝﻔﻆ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻗ‪‬ﻴ ‪‬‬
‫ﻫﺆﻻﺀ ﺍﳉﻬﺎﺑﺬﺓ‪ ،‬ﻓﺒﺬﻟﻮﺍ ﺍﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ ﻗﺒﻞ ﺍﻟﺮﺧﻴﺺ ﰲ ﺳﺒﻴﻞ ﺍﳊﺎﻓﻆ ﻋﻠﻴﻪ ‪.‬‬
‫ﺤ ‪‬ﻤ ٍﺪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ‬‫ﻭﻫﺎﺗﺎﻥ ﻗﺼﺘﺎﻥ ﻋﻨﻬﻢ ﺍﻷﻭﱃ ﻋﻦ ﺃﺣﻔﻆ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻂ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻓِﻲ‬
‫ﺨﹶ‬ ‫ﷲ ﺍﱠﻟﺬِﻱ ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﳊ ‪‬ﻤ ‪‬ﺪ ِ‬
‫ﺴ ‪‬ﺢ ِﺑ ِﺮﺩ‪‬ﺍِﺋ ِﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﺍ ﹶ‬
‫ﻂ‪،‬ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﺨﹶ‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﻓ‪‬ﺘ ‪‬ﻤ ‪‬‬
‫ﻉ‪،‬ﹶﻓ‪‬ﻴ ‪‬ﻤ ‪‬ﺮ‬
‫ﳉ ‪‬ﻮ ِ‬
‫ﺸ‪‬ﻴﹰﺎ ‪‬ﻋﹶﻠ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍ ﹸ‬
‫ﺸ ﹶﺔ ﻭ‪‬ﺍ ِﳌﻨ‪‬ﺒ ِﺮ ‪‬ﻣ ‪‬ﻐ ِ‬
‫ﺍﻟ ﹶﻜﺘ‪‬ﺎ ِﻥ‪،‬ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘﻨِﻲ ‪‬ﻭِﺇﻧ‪‬ﻲ َﻷ ِﺧ ‪‬ﺮ ِﻓ‪‬ﻴﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ِﺰ ِﻝ ﻋ‪‬ﺎِﺋ ‪‬‬

‫‪ - ٤٩٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ١٠٨٤‬ﻭﻣﺴﻠﻢ )‪( ١٦٢٨‬‬

‫ﺖ ‪‬ﺣﻈﱢﻲ ِﻣ ‪‬ﻦ ﺃﹶ ‪‬ﺭﺑ‪‬ﻊ ‪‬ﺭ ﹶﻛﻌ‪‬ﺎﺕ ‪‬ﺭ ﹾﻛ ‪‬ﻌﺘ‪‬ﺎ ِﻥ ‪‬ﻣ‪‬ﺘ ﹶﻘ‪‬ﺒﹶﻠﺘ‪‬ﺎ ِﻥ ( ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ)ﺝ ‪ / ٣‬ﺹ ‪ : ( ٥‬ﹶﻗﻮ‪‬ﻟﻪ ‪) :‬ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﲔ‬‫ﺿﻮ‪‬ﺍﻥ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬ ‫ﺻﻠﱠﻰ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﺑﺪ‪‬ﻝ ﺍﹾﻟﹶﺄ ‪‬ﺭﺑ‪‬ﻊ ﹶﻛﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻭ‪‬ﹶﺃﺑ‪‬ﻮ ‪‬ﺑﻜﹾﺮ ‪‬ﻭ ‪‬ﻋﻤ‪‬ﺮ ‪‬ﻭ ‪‬ﻋﹾﺜﻤ‪‬ﺎﻥ ِﺭ ‪‬‬ ‫ﺖ ‪‬ﻋﹾﺜﻤ‪‬ﺎﻥ ‪‬‬ ‫‪ :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺻﺪ‪‬ﺭ ِﺧﻠﹶﺎﻓﹶﺘﻪ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ‪‬ﻧ ‪‬ﻪ ‪ .‬ﻭ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮﺩﻩ ﻛﹶﺮ‪‬ﺍﻫ‪‬ﺔ ‪‬ﻣﺨ‪‬ﺎﹶﻟﻔﹶﺔ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠﻪ  ‪‬ﻭﺻ‪‬ﺎ ِﺣﺒ‪‬ﺎ ‪‬ﻩ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻊ ﻫ‪‬ـﺬﹶﺍ ﻓﹶـﺎﺑ‪‬ﻦ‬ ‫ﻓِﻲ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻣِﺘﻤ‪‬ﺎ ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺼﻠﱢﻲ ‪‬ﻭﺭ‪‬ﺍﺀ ‪‬ﻋﹾﺜﻤ‪‬ﺎﻥ ‪‬ﺭ ِ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻣﻮ‪‬ﺍﻓِﻖ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻮ‪‬ﺍﺯ ﺍﹾﻟِﺈ ‪‬ﺗﻤ‪‬ﺎﻡ ‪ ،‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺴﻌ‪‬ﻮﺩ ‪‬ﺭ ِ‬
‫‪‬ﻣ ‪‬‬
‫ﺍﹾﻟ ﹶﻘﺼ‪‬ﺮ ِﻋﻨ‪‬ﺪﻩ ﻭ‪‬ﺍ ِﺟﺒ‪‬ﺎ ﹶﻟﻤ‪‬ﺎ ِﺍ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎ ‪‬ﺯ ‪‬ﺗﺮ‪‬ﻛﻪ ‪‬ﻭﺭ‪‬ﺍﺀ ﹶﺃﺣ‪‬ﺪ ‪.‬‬
‫ﺨﻄﱠﺎِﺑ ‪‬ﻲ ‪ :‬ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟﻤ‪‬ﺴ‪‬ﺎﻓِﺮ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﻮﺯ ﹶﻟ ‪‬ﻪ ﺍﹾﻟِﺈ‪‬ﺗﻤ‪‬ﺎﻡ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﺠ‪‬ـﻮﺯ‬ ‫‪ - ٤٩٦‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ )‪ ( ١٩٦٢‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪،‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ِﻣ ‪‬ﻦ ‪‬ﺭﺃﹾﻳﻬ ‪‬ﻢ‬ ‫ﺼﺤ‪‬ﺎﺑ‪‬ﺔ ‪‬ﻣﺘ‪‬ﺎ‪‬ﺑﻌ‪‬ﺘﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺒ‪‬ﺎﻃِﻞ ‪ ،‬ﹶﻓ ‪‬ﺪ ﱠﻝ ﺫﹶِﻟ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ﹶﻘﺼ‪‬ﺮ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺘ‪‬ﺎِﺑﻌ‪‬ﻮﺍ ‪‬ﻋﹾﺜﻤ‪‬ﺎﻥ ِﺇ ﹾﺫ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﻮﺯ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤﻠﹶﺄ ِﻣﻦ‪ ‬ﺍﻟ ‪‬‬
‫ﻚ ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ﹶﺬ ‪‬ﺭ ِﺑ ﹶﻘ ‪‬ﻮﻟِـ ِﻪ‬
‫ﺼﻠﹶﺎﺓ ‪‬ﺑﻌ‪‬ﺪ ﹶﺫِﻟ ‪‬‬‫‪‬ﺟﻮ‪‬ﺍ ‪‬ﺯ ﺍﹾﻟِﺈ‪‬ﺗﻤ‪‬ﺎﻡ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﻟِﺎ ‪‬ﺧِﺘﻴ‪‬ﺎﺭ ِﻋﻨ‪‬ﺪ ﹶﻛﺜِﲑ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﻘﹶﺼ‪‬ﺮ ‪ ،‬ﹶﺃﻟﹶﺎ ‪‬ﺗﺮ‪‬ﻯ ﹶﺃ ﱠﻥ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ ﹶﺃ‪‬ﺗ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺻﻠﱠﻰ‬‫ﻱ ‪‬ﻋ ‪‬ﻦ ﺇِ‪‬ﺑﺮ‪‬ﺍﻫِﻴﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬‬ ‫ﺸ ‪‬ﺮ ِﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺨﻠﹶﺎﻑ ﹶﻟ ‪‬ﻪ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺨﻠﹶﺎﻑ ‪‬ﺷ ‪‬ﺮ ‪ ،‬ﹶﻓﻠﹶ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟِﺈ‪‬ﺗﻤ‪‬ﺎﻡ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﻮﺯ ﹶﻟﻜﹶﺎ ﹶﻥ ﺍﹾﻟ ِ‬ ‫ﺍﹾﻟ ِ‬
‫ﻚ ِﻟﹶﺄﻧ‪‬ـ ‪‬ﻪ ِﺍ‪‬ﺗﺨ‪‬ـ ﹶﺬ ﺍﻟﹾـﹶﺄ ‪‬ﻣﻮ‪‬ﺍﻝ‬ ‫ﻱ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹶﻞ ﺫﹶِﻟ ‪‬‬
‫ﺨ ﹶﺬﻫ‪‬ﺎ ‪‬ﻭ ﹶﻃﻨ‪‬ﺎ ‪ .‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ﺎ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ِﺍ‪‬ﺗ ‪‬‬
‫‪‬ﻋﹾﺜﻤ‪‬ﺎﻥ ‪‬ﺭ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎﻓِﺮ ِﺇﺫﹶﺍ ﹶﻗ ِﺪ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﹶﺃﻫ‪‬ﻞ ﹶﺃ ‪‬ﻭ ﻣ‪‬ﺎﺷِـﻴ‪‬ﺔ‬ ‫ﻒ ‪‬ﻭﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳﻘِﻴﻢ ِﺑﻬ‪‬ﺎ ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻣ ﹾﺬﻫ‪‬ﺐ ِﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ‪‬ﺭ ِ‬ ‫ﺑِﺎﻟﻄﱠﺎِﺋ ِ‬
‫ﺼﻠﹶﺎﺓ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﺣ‪‬ﻨﺒ‪‬ﻞ ِﺑ ِﻤﹾﺜ ِﻞ ﹶﻗﻮ‪‬ﻝ ِﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ِﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪ .‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ)ﺝ ‪ / ٤‬ﺹ ‪( ٣٤٨‬‬ ‫ﹶﺃ‪‬ﺗ ‪‬ﻢ ﺍﻟ ‪‬‬

‫‪٢٢١‬‬
‫ﺲ ﺍﱠﻟﺬِﻱ ‪‬ﺗﺮ‪‬ﻯ‪ِ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ‬
‫ﺻ ‪‬ﺪﺭِﻱ‪،‬ﹶﻓﹶﺄ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃﺳِﻲ‪،‬ﹶﻓﹶﺄﹸﻗ ‪‬ﻮ ﹸﻝ‪ :‬ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺲ ‪‬ﻋﻠﹶﻰ ‪‬‬
‫ﺠِﻠ ‪‬‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ‪،‬ﹶﻓ‪‬ﻴ ‪‬‬
‫‪٤٩٧‬‬
‫ﻚ‪.‬‬ ‫ﺤ ‪‬ﻮ ﹶﺫِﻟ ‪‬‬
‫ﺲ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻪ ِﻟ‪‬ﻴ ‪‬ﺮِﻗ‪‬ﻴ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻧ ‪‬‬
‫ﺠِﻠ ‪‬‬
‫ﺼ ‪‬ﺮﻭ‪‬ﻋﹰﺎ‪،‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺖ‪ :‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹸﻈ‪‬ﻨ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﻩ ‪‬ﻣ ‪‬‬‫ﻉ‪،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﳉ ‪‬ﻮ ‪‬‬‫ﺍﹸ‬
‫ﺖ ﻓِﻲ‬‫ﺖ ﹶﺃﺑِﻲ ﻳﻘﻮﻝ‪ :‬ﺑ ِﻘ‪‬ﻴ ‪‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﺭﲪﻪ ﺍﷲ‪،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺖ‬
‫ﺼ ‪‬ﺮ ِﺓ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ﹶﺃ ﹾﻥ ﹸﺃِﻗ‪‬ﻴ ‪‬ﻢ ‪‬ﺳ‪‬ﻨ ﹰﺔ‪،‬ﻓﹶﺎ‪‬ﻧ ﹶﻘ ﹶﻄ ‪‬ﻌ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺛﻤ‪‬ﺎِﻧ‪‬ﻴ ﹶﺔ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ٍﺮ ﺑِﺎﻟ‪‬ﺒ ‪‬‬‫‪‬ﺳ‪‬ﻨ ِﺔ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﻋ ‪‬‬
‫ﺻ ِﺪ‪‬ﻳ ٍﻖ ﻟِﻲ‬
‫ﻑ ‪‬ﻣ ‪‬ﻊ ‪‬‬ ‫ﺖ ﹶﺃ ﹸﻃ ‪‬ﻮ ‪‬‬
‫ﻀ‪‬ﻴ ‪‬‬‫ﻼ ‪‬ﻧ ﹶﻔ ﹶﻘ ٍﺔ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺖ ِﺑ ﹶ‬‫ﺕ‪ ،‬ﻭ‪‬ﺑ ﹶﻘ‪‬ﻴ ‪‬‬
‫ﺖ ﹶﺃِﺑ‪‬ﻴ ‪‬ﻊ ِﺛﻴ‪‬ﺎﺑِﻲ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ِﻔ ‪‬ﺪ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬
‫‪‬ﻧ ﹶﻔ ﹶﻘﺘِﻲ‪ ،‬ﹶﻓ ‪‬‬
‫ﺏ‬
‫ﺖ ﹶﺃ ‪‬ﺷ ‪‬ﺮ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺖ ِﺇﻟﹶﻰ ‪‬ﺑ‪‬ﻴﺘِﻲ‪،‬ﹶﻓ ‪‬‬
‫ﻑ ‪‬ﺭِﻓ‪‬ﻴﻘِﻲ‪،‬ﻭ‪‬ﺭ ‪‬ﺟ ‪‬ﻌ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﺨ ِﺔ‪ ،‬ﻭﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ِﺇﻟﹶﻰ ﺍ ﹶﳌﺴ‪‬ﺎ ِﺀ‪،‬ﻓﹶﺎ‪‬ﻧ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬‬
‫ِﺇﻟﹶﻰ ﺍ ﹶﳌ ‪‬‬
‫ﺚ‬
‫ﳊ ِﺪ‪‬ﻳ ِ‬
‫ﻉﺍﹶ‬ ‫ﻑ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﻓِﻲ ‪‬ﺳﻤ‪‬ﺎ ِ‬‫ﺖ ﹶﺃ ﹸﻃ ‪‬ﻮ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫ﺖ‪ ،‬ﹶﻓ ‪‬ﻐﺪ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﺭِﻓ‪‬ﻴﻘِﻲ‪ ،‬ﹶﻓ ‪‬‬‫ﺤ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬‬
‫ﻉ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬‬ ‫ﳉ ‪‬ﻮ ِ‬
‫ﺍﳌﹶﺎ َﺀ ِﻣ ‪‬ﻦ ﺍ ﹸ‬
‫ﺖ ﺟ‪‬ﺎﺋِﻌﹰﺎ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻐ ِﺪ‪ ،‬ﹶﻏﺪ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﺮ ِﺑﻨ‪‬ﺎ ِﺇﻟﹶﻰ‬ ‫ﺼ ‪‬ﺮ ﹾﻓ ‪‬‬
‫ﻉ ‪‬ﺷ ِﺪ ‪‬ﻳ ٍﺪ‪،‬ﻭ‪‬ﺍﻧ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﺟ ‪‬ﻮ ٍ‬
‫ﺿ ‪‬ﻌ ﹸﻔﻚ‪‬؟‬ ‫ﻒ ﹶﻻ ‪‬ﻳ ‪‬ﻤ ِﻜ‪‬ﻨﻨِﻲ‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ‪‬‬
‫ﺿ ِﻌ‪‬ﻴ ‪‬‬‫ﺖ‪ :‬ﹶﺃﻧ‪‬ﺎ ‪‬‬ ‫ﺍ ﹶﳌﺸ‪‬ﺎِﻳ ِﺦ‪ .‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ ِﻓ‪‬ﻴ ِﻬﻤ‪‬ﺎ ‪‬ﺷﻴ‪‬ﺌﹰﺎ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﻗ ‪‬ﺪ ‪‬ﺑ ِﻘ ‪‬ﻲ ‪‬ﻣ ِﻌ ‪‬ﻲ‬‫ﻚ ﹶﺃ ‪‬ﻣﺮِﻱ‪ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﻣﻀ‪‬ﻰ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎﻥ ﻣ‪‬ﺎ ﻃﹶﻌﻤ ‪‬‬ ‫ﺖ‪ :‬ﹶﻻ ﹶﺃ ﹾﻛ‪‬ﺘ ‪‬ﻤ ‪‬‬ ‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﺕ ﻣِﻨ ‪‬ﻪ‬ ‫ﺼ ‪‬ﺮ ِﺓ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹾﺬ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﻒ ﺍﻵ ‪‬ﺧ ‪‬ﺮ ﻓِﻲ ﺍﻟ ِﻜﺮ‪‬ﺍ ِﺀ‪،‬ﹶﻓ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹸﻞ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻚ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﺼ ﹸﻔ ‪‬ﻪ ﹶﻟ ‪‬‬
‫ِﺩ‪‬ﻳﻨ‪‬ﺎ ‪‬ﺭ‪،‬ﹶﻓِﻨ ‪‬‬
‫ﻒ ِﺩ‪‬ﻳ‪‬ﻨﺎﺭ‪.‬‬‫ﺼ ‪‬‬ ‫ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺻ ‪‬ﺮﻧ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﳉﹶﺎ ِﺭ‬ ‫ﻱ‪ ،‬ﻭ ِ‬‫ﳉ ‪‬ﻌ ﹶﻔ ِﺮ ‪‬‬
‫ﺖ ﹶﺃﺑِﻲ ﻳﻘﻮﻝ‪ :‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ ﹶﳌ ِﺪ‪‬ﻳ‪‬ﻨ ِﺔ‪،‬ﻣِﻦ ِﻋ‪‬ﻨ ِﺪ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﺍ ﹶ‬ ‫‪‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺖ‬
‫ﻼﹶﺛ ﹶﺔ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ٍﺮ‪ ،‬ﻭﺿ‪‬ﺎﻗ ‪‬‬‫ﺤ ِﺮ ﹶﺛ ﹶ‬ ‫ﺖ ﺍﻟ ‪‬ﺮ‪‬ﻳ ‪‬ﺢ ﻓِﻲ ‪‬ﻭ ‪‬ﺟ ‪‬ﻮ ِﻫﻨ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﺒ ِﻘ‪‬ﻴﻨ‪‬ﺎ ﻓِﻲ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﺤ ‪‬ﺮ‪،‬ﹶﻓﻜﹶﺎ‪‬ﻧ ِ‬
‫‪‬ﻭ ‪‬ﺭ ِﻛ‪‬ﺒﻨ‪‬ﺎ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﺻ ‪‬ﺪ ‪‬ﻭ ‪‬ﺭﻧ‪‬ﺎ‪ ،‬ﻭﹶﻓِﻨ ‪‬ﻲ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﺒ ‪‬ﺮ ‪‬ﻧ ‪‬ﻤﺸِﻲ ﹶﺃﻳ‪‬ﺎﻣﹰﺎ‪ ،‬ﺣﺘ‪‬ﻰ ﹶﻓِﻨ ‪‬ﻲ ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺒﻘﱠﻰ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ِﻣ ‪‬ﻦ‬
‫‪‬‬
‫ﺚ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ‬‫ﺏ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺜﱠﺎﻧِﻲ ﻛﻤﺜﻞ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺜﱠﺎِﻟ ِ‬ ‫ﺸ ‪‬ﺮ ‪‬‬‫ﺸ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻳﻮ‪‬ﻣﹰﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻧﺄﹾﻛ ﹾﻞ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬‫ﺍﻟﺰ‪‬ﺍ ِﺩ ﻭ‪‬ﺍﳌﹶﺎ ِﺀ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﺤﻨ‪‬ﺎ ﻓِﻲ ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ‬ ‫ﺻ‪‬ﺒ ‪‬‬ ‫ﺚ ﹸﻛﻨ‪‬ﺎ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ‪‬‬‫ﺴﻨ‪‬ﺎ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺻﱠﻠ‪‬ﻴﻨ‪‬ﺎ‪ ،‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ﹾﻠﻘِﻲ ِﺑﹶﺄ‪‬ﻧ ﹸﻔ ِ‬
‫ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻮ ﹸﻥ ﺍ ﹶﳌﺴ‪‬ﺎ َﺀ ‪‬‬
‫ﻱ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﺯ ‪‬ﻫ‪‬ﻴ ٍﺮ‬
‫ﺲ‪ :‬ﺷ‪‬ﻴ ‪‬ﺦ ‪‬ﻧ‪‬ﻴﺴ‪‬ﺎﺑ‪‬ﻮ ِﺭ ‪‬‬‫ﻼﹶﺛ ﹶﺔ ﹶﺃ‪‬ﻧ ﹸﻔ ٍ‬
‫ﺚ‪ ،‬ﺟﻌ‪‬ﻠﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﻤﺸِﻲ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﺪ ِﺭ ﻃﹶﺎﹶﻗِﺘﻨ‪‬ﺎ‪ ،‬ﻭ ﹸﻛﻨ‪‬ﺎ ﹶﺛ ﹶ‬ ‫ﺍﻟﺜﱠﺎِﻟ ِ‬
‫ﺸ‪‬ﻴﻨ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺭ‬
‫ﺤ ‪‬ﺮ ﹸﻛ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ِﻘ ﹸﻞ‪،‬ﹶﻓ‪‬ﺘ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺠﹾﺌ‪‬ﻨﺎ ‪‬ﻧ ‪‬‬
‫ﺸ‪‬ﻴﹰﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹶﻓ ِ‬
‫ﺸ‪‬ﻴ ‪‬ﺦ ‪‬ﻣ ‪‬ﻐ ِ‬
‫ﻂ ﺍﻟ ‪‬‬ ‫ﺴ ﹶﻘ ﹶ‬
‫ﻱ‪،‬ﹶﻓ ‪‬‬‫ﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ‪‬ﺭ ‪‬ﻭ ِﺫ ‪‬‬
‫ﺼ ‪‬ﺮ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ٍﺪ‬ ‫ﺸ‪‬ﻴﹰﺎ ‪‬ﻋِﻠ ‪‬ﻲ‪ ،‬ﻭ ‪‬ﻣﻀ‪‬ﻰ ﺻ‪‬ﺎ ِﺣﺒِﻲ ‪‬ﻳ ‪‬ﻤﺸِﻲ‪،‬ﹶﻓ‪‬ﺒ ‪‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻐ ِ‬ ‫ﺖ‪ ،‬ﻭ ‪‬ﺳ ﹶﻘ ﹾﻄ ‪‬‬
‫ﻀ ‪‬ﻌ ﹾﻔ ‪‬‬
‫ﹶﻓ ‪‬ﺮ ‪‬ﺳ ٍﺦ‪،‬ﹶﻓ ‪‬‬
‫ﺡ ِﺑﹶﺜ ‪‬ﻮِﺑ ِﻪ‬ ‫ﹶﻗﻮ‪‬ﻣﹰﺎ‪،‬ﹶﻗ ‪‬ﺮﺑ‪‬ﻮﺍ ‪‬ﺳ ِﻔ‪‬ﻴ‪‬ﻨ‪‬ﺘﻬ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟِﺒ ‪‬ﺮ‪ ،‬ﻭ‪‬ﻧ ‪‬ﺰﻟﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ِﺑﹾﺌ ِﺮ ‪‬ﻣ ‪‬ﻮﺳ‪‬ﻰ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻋ‪‬ﺎ‪‬ﻳ‪‬ﻨﻬ‪‬ﻢ‪،‬ﹶﻟ ‪‬ﻮ ‪‬‬
‫ﳊﻘﹸﻮﺍ ‪‬ﺭِﻓ‪‬ﻴ ﹶﻘ‪‬ﻴ ِﻦ‬ ‫ﺴ ﹶﻘ ‪‬ﻮ ‪‬ﻩ ‪‬ﻭﹶﺃ ‪‬ﺧﺬﹸﻭﺍ ِﺑ‪‬ﻴ ِﺪ ِﻩ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻟﻬ‪‬ﻢ‪ :‬ﺍ ﹶ‬ ‫ِﺇﹶﻟ‪‬ﻴﻬِﻢ‪،‬ﹶﻓﺠ‪‬ﺎﺅ‪‬ﻭ ‪‬ﻩ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﻢ ﻣ‪‬ﺎ ٌﺀ ﻓِﻲ ِﺇﺩ‪‬ﺍ ‪‬ﻭ ٍﺓ‪،‬ﹶﻓ ‪‬‬
‫ﺐ‬
‫ﺼ ‪‬‬
‫ﺖ‪ :‬ﺍﺳ ِﻘﻨِﻲ‪،‬ﹶﻓ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﻴِﻨ ‪‬ﻲ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺤ ‪‬‬
‫ﺐ ﺍﳌﹶﺎ َﺀ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟﻬِﻲ‪،‬ﹶﻓ ﹶﻔ‪‬ﺘ ‪‬‬
‫ﺼ ‪‬‬
‫ﺕ ِﺇ ﱠﻻ ِﺑ ‪‬ﺮ ‪‬ﺟ ٍﻞ ‪‬ﻳ ‪‬‬
‫ﻟِﻲ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ‪‬‬

‫‪ - ٤٩٧‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ( ٥٩١/٢‬ﻭﻣﺜﻠﻬﺎ ﻛﺜﲑ ﻋﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬

‫‪٢٢٢‬‬
‫ﻼ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ‬
‫ﱄ ‪‬ﻧ ﹾﻔﺴِﻲ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺳﻘﹶﺎﻧِﻲ ﹶﻗِﻠ‪‬ﻴ ﹰ‬
‫ﺖ ِﺇ ﱠ‬
‫ﺖ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌ ‪‬‬
‫ﺸ ِﺮ‪‬ﺑ ‪‬‬
‫ﻼ‪،‬ﹶﻓ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍﳌﹶﺎ ِﺀ ﻓِﻲ ‪‬ﻣﺸ‪‬ﺮ‪‬ﺑ ٍﺔ ﹶﻗِﻠ‪‬ﻴ ﹰ‬
‫ﺐ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ﹲﺔ ِﺇﹶﻟ‪‬ﻴ ِﻪ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ‪‬ﻴﺪِﻱ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﺃﹶﻣﺸِﻲ ‪‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﺮ‬ ‫ﺖ‪ :‬ﻭﺭ‪‬ﺍﺋِﻲ ‪‬ﺷ‪‬ﻴ ‪‬ﺦ ‪‬ﻣ ﹾﻠﻘﹶﻰ‪ ،‬ﹶﻓ ﹶﺬ ‪‬ﻫ ‪‬‬ ‫ِﺑ‪‬ﻴﺪِﻱ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺴﻨ‪‬ﻮﺍ ﺇِﻟ‪‬ﻴﻨ‪‬ﺎ‪،‬ﹶﻓ‪‬ﺒﻘِﻴﻨ‪‬ﺎ ﹶﺃﻳ‪‬ﺎﻣﹰﺎ ‪‬ﺣﺘ‪‬ﻰ‬
‫ﺸ‪‬ﻴ ِﺦ‪ ،‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺖ ِﺇﻟﹶﻰ ِﻋ ‪‬ﻨ ِﺪ ‪‬ﺳ ِﻔ‪‬ﻴ‪‬ﻨِﺘﻬِﻢ‪ ،‬ﻭﹶﺃﺗ‪‬ﻮﺍ ﺑِﺎﻟ ‪‬‬
‫ِﺭ ‪‬ﺟﹶﻠ ‪‬ﻲ‪ ،‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺑ‪‬ﻠ ‪‬ﻐ ‪‬‬
‫ﺴﻨ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ﹶﻛﺘ‪‬ﺒ‪‬ﻮﺍ ﹶﻟﻨ‪‬ﺎ ِﻛﺘ‪‬ﺎﺑﹰﺎ ِﺇﻟﹶﻰ ‪‬ﻣ ِﺪ‪‬ﻳ‪‬ﻨ ٍﺔ ‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻬ‪‬ﺎ‪ :‬ﺭ‪‬ﺍﻳ‪‬ﺔ‪ِ،‬ﺇﻟﹶﻰ ﻭ‪‬ﺍﻟِﻴﻬِﻢ‪ ،‬ﻭ ‪‬ﺯ ‪‬ﻭﺩ‪‬ﻭﻧ‪‬ﺎ‬
‫ﺖ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫‪‬ﺭ ‪‬ﺟ ‪‬ﻌ ‪‬‬
‫ﺴ ِﻮ‪‬ﻳ ِﻖ ﻭ‪‬ﺍﳌﹶﺎ ِﺀ‪ .‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻧ ‪‬ﺰ ﹾﻝ ‪‬ﻧ ‪‬ﻤﺸِﻲ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ِﻔ ‪‬ﺪ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﳌﹶﺎ ِﺀ‬ ‫ﻚ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟ ﹶﻜ ‪‬ﻌ ِ‬
‫ﺤﻔﹶﺎ ٍﺓ ِﻣﹾﺜ ﹶﻞ‬
‫ﺤ ِﺮ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺩِﻓ ‪‬ﻌﻨ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺳﹶﻠ ‪‬‬ ‫ﻂ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﻤﺸِﻲ ِﺟﻴ‪‬ﺎﻋﹰﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ﱢ‬ ‫ﺕ‪ ،‬ﹶﻓ ‪‬‬‫ﻭ‪‬ﺍﻟ ﹸﻘ ‪‬ﻮ ِ‬
‫ﺻ ﹾﻔ ‪‬ﺮ ِﺓ‬
‫ﻀ ‪‬ﺮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﻇ ‪‬ﻬ ِﺮﻫ‪‬ﺎ‪،‬ﻓﹶﺎ‪‬ﻧ ﹶﻔﹶﻠ ‪‬ﻖ‪،‬ﹶﻓِﺈﺫﹶﺍ ِﻓ‪‬ﻴﻬ‪‬ﺎ ِﻣﹾﺜ ﹸﻞ ‪‬‬ ‫ﺠ ٍﺮ ﹶﻛِﺒ‪‬ﻴ ٍﺮ‪،‬ﹶﻓ ‪‬‬
‫ﺱ‪ ،‬ﹶﻓ ‪‬ﻌ ‪‬ﻤ ‪‬ﺪﻧ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺣ ‪‬‬
‫ﺍﻟ‪‬ﺘ ‪‬ﺮ ِ‬
‫ﺏ‬‫ﺻ ﹾﻠﻨ‪‬ﺎ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺻ ﹾﻠﻨ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﻣ ِﺪ‪‬ﻳ‪‬ﻨ ِﺔ ﺍﻟﺮ‪‬ﺍ‪‬ﻳ ِﺔ‪ ،‬ﻭﹶﺃ ‪‬ﻭ ‪‬‬
‫ﻉ ٌ ﹸﺛ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﳉ ‪‬ﻮ ‪‬‬
‫ﺴ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺳ ﹶﻜ ‪‬ﻦ ‪‬ﻋﻨ‪‬ﺎ ﺍ ﹸ‬
‫ﺤ‪‬‬‫ﺾ‪،‬ﹶﻓ‪‬ﺘ ‪‬‬ ‫ﺍﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﳋﺎ ِﺩ ِﻣ ِﻪ‪ :‬ﻫ‪‬ﺎﺗِﻲ ﹶﻟﻬ‪‬ﻢ‬ ‫ﻉ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﹶ‬ ‫ِﺇﻟﹶﻰ ﻋ‪‬ﺎ ِﻣِﻠﻬ‪‬ﺎ‪،‬ﹶﻓﹶﺄ‪‬ﻧ ‪‬ﺰﹶﻟﻨ‪‬ﺎ ﻓِﻲ ﺩ‪‬ﺍ ِﺭ ِﻩ‪ ،‬ﹶﻓﻜﹶﺎ ﹶﻥ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﻟﻨ‪‬ﺎ ﹸﻛ ﱠﻞ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﺍﻟ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺸﺆ‪‬ﻭﻡِ؟!‬ ‫ﺤ ِﻢ ﺍ ﹶﳌ ‪‬‬ ‫ﳋ‪‬ﺒ ِﺰ ﹶﺃﻳ‪‬ﺎﻣﹰﺎ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ِﻣﻨ‪‬ﺎ‪ :‬ﹶﺃ ﹶﻻ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ﺑِﺎﻟﱠﻠ ‪‬‬ ‫ﺍﻟ‪‬ﻴ ﹾﻘ ِﻄ‪‬ﻴ ‪‬ﻦ ﺍ ﹸﳌﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪،‬ﹶﻓ‪‬ﻴ ﹶﻘ ‪‬ﺪ ‪‬ﻣ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍ ﹸ‬
‫ﺖ ‪‬ﻫ ‪‬ﺮ ِﻭﻳ‪‬ﺔ‪ ،‬ﻭﹶﺃﺗ‪‬ﺎﻧ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‬
‫ﺴ ‪‬ﻦ ﺑِﺎﻟﻔﹶﺎ ِﺭ ِﺳ‪‬ﻴ ِﺔ‪ ،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﺟ ‪‬ﺪﺗِﻲ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺐ ﺍﻟﺪ‪‬ﺍ ِﺭ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻧ‪‬ﺎ ﹸﺃ ‪‬ﺣ ِ‬ ‫ﺴ ِﻤ ‪‬ﻊ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ﻓ‪‬‬
‫‪٤٩٨‬‬
‫ﺼ ‪‬ﺮ‪.‬‬
‫ﺤ ِﻢ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺯ ‪‬ﻭ ‪‬ﺩﻧ‪‬ﺎ ِﺇﻟﹶﻰ ِﻣ ‪‬‬
‫ﻚ ﺑِﺎﻟﱠﻠ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﴰﻮﳍﺎ ﳉﻤﻴﻊ ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ‪ ،‬ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ‪،‬‬
‫ﺇﻇﻬﺎﺭ ﳏﺎﺳﻦ ﺍﻟ ‪‬‬ ‫•‬
‫ﻭﺗﺒﻴﺎ‪‬ﺎ ﻟﺪﻗﺎﺋﻖ ﺍﻷﻣﻮﺭ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ‪...‬‬
‫ﺍﻟﺴﻌﻲ ﻹﳚﺎﺩ ﻣﻮﺳﻮﻋﺔ ﺣﺪﻳﺜﻴﺔ ﺷﺎﻣﻠﺔ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺲ ﻋﻠﻤﻴﺔ ﺭﺻﻴﻨﺔ‪ ،‬ﻣﺘﻌﺪﺩﺓ‬ ‫•‬
‫ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻣﻘﺴﻤﺔ ﺣﺴﺐ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻷﻧﻈﻤﺔ‪ ،‬ﻣﻊ ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ‬
‫ﻳﺴﺘﺒﻌﺪ ﻣﻨﻬﺎ ﺍﳌﻜﺬﻭﺏ ﻭﺍﳌﻮﺿﻮﻉ ﻭﺍﻟﻮﺍﻫﻲ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﺑﻘﺼﺪ ﺍﻟﺮﺑﺢ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺗﻜﻮﻥ‬
‫ﺑﻘﺼﺪ ﺍﻟﻨﻔﻊ‪ ،‬ﻓﺘﻮﺿﻊ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﻟﻴﺴﺘﻔﻴﺪﻭﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﻜﻮﻥ‬
‫ﺯﺍﺩﻫﻢ ﻓﻴﻤﺎ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﻋﻠﻮﻡ‪ ،‬ﻭﺗﻌﺘﱪ ﻣﻮﺳﻮﻋﱵ ) ﻧﻮﺍﺓ ( ﳍﺬﻩ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﺸﺎﻣﻠﺔ‬
‫ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬

‫‪ - ٤٩٨‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪٢٥٩-٢٥٧/١٣‬‬

‫‪٢٢٣‬‬
‫ﺣﺼﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺿﻮﻋﺔ ﻭﻣﺎﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﻣﻮﺳﻮﻋﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺣﺴﺐ ﻗﻮﺍﻋﺪ‬ ‫•‬
‫‪٤٩٩‬‬
‫ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﲢﺬﻳﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻨﻬﺎ‪ ،‬ﻭﻓﻀﺢ ﺍﻟﻮﺿﺎﻋﲔ ﻭﺍﻟﻜﺬﺍﺑﲔ ‪.‬‬
‫ﺼ ٍﻞ‪ ،‬ﻭﺫﻟﻚ ﻷﳘﻴﺘﻬﺎ ﺍﻟﺒﺎﻟﻐﺔ‬
‫ﺣﺼﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﰲ ﻛﺘﺎﺏ ﻭﺍﺣﺪ ﻣﻔ ‪‬‬ ‫•‬
‫ﻼ‪.‬‬‫ﺍﻋﺘﻘﺎﺩﹰﺍ ﻭﻋﻤ ﹰ‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ‪.‬‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﻫﺎﻣﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟ ‪‬‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪.‬‬
‫ﺖ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ٍﺔ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻨﱯ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ } :‬ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﻗﹶ ‪‬ﻮ ِﻡ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻢ ﺇِﻥ ﻛﹸﻨ ‪‬‬
‫ﺴﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﹸﺃﺭِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹸﺃﺧ‪‬ﺎِﻟ ﹶﻔ ﹸﻜ ‪‬ﻢ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﺇ ﹾﻥ ﹸﺃﺭِﻳ ‪‬ﺪ ِﺇ ﱠﻻ‬ ‫ﻣ‪‬ﻦ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ ‪‬ﺯﹶﻗﻨِﻲ ﻣِﻨ ‪‬ﻪ ِﺭ ‪‬ﺯﻗﹰﺎ ‪‬ﺣ ‪‬‬
‫ﺐ { )‪ ( ٨٨‬ﺳﻮﺭﺓ‬ ‫ﺖ ‪‬ﻭِﺇﹶﻟ‪‬ﻴ ِﻪ ﹸﺃﻧِﻴ ‪‬‬
‫ﺖ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻮﻓِﻴﻘِﻲ ِﺇ ﱠﻻ ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠ ‪‬‬
‫ﺡ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ ‪‬‬
‫ﻼ‪‬‬‫ﺻﹶ‬ ‫ﺍ ِﻹ ‪‬‬
‫ﻫﻮﺩ ‪.‬‬
‫ﻭﻛﺘﺒﻪ‬
‫ﺴﻨ‪‬ﺔ‬
‫ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟ ‪‬‬
‫ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ‬
‫‪ ٢٤‬ﺭﺑﻴﻊ ﺍﻵﺧﺮ ‪ ١٤٢٩‬ﻫـ ‪ ٢٠٠٨/٤/٣٠‬ﻡ‬

‫ــــــــــــــــ‬

‫‪ - ٤٩٩‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺧﻄﺮ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ ‪١٢١-١١٥‬‬

‫‪٢٢٤‬‬
 ‫ﺍﳌﺼﺎﺩ ‪‬ﺭ‬

‫‪ .١‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‬ ‫‪.٢‬‬
‫ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‬ ‫‪.٣‬‬
‫ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ‬ ‫‪.٤‬‬
‫ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ‬ ‫‪.٥‬‬
‫ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪.٦‬‬
‫ﻣﻮﻃﺄ ﻣﺎﻟﻚ‬ ‫‪.٧‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‬ ‫‪.٨‬‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬ ‫‪.٩‬‬
‫ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ‬ ‫‪.١٠‬‬
‫ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫‪.١١‬‬
‫ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‬ ‫‪.١٢‬‬
‫ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫‪.١٣‬‬
‫ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻣﺸﻜﻞ‬ ‫‪.١٤‬‬
‫ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻣﺮﻗﻢ ﻭﻣﺸﻜﻞ‬ ‫‪.١٥‬‬
‫ﻣﺴﻨﺪ ﺃﲪﺪ‬ ‫‪.١٦‬‬
‫ﻣﺴﻨﺪ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ) ﺑﺄﺣﻜﺎﻡ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ (‬ ‫‪.١٧‬‬
‫ﺍﻵﺣﺎﺩ ﻭﺍﳌﺜﺎﱐ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‬ ‫‪.١٨‬‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫‪.١٩‬‬
‫ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ‬ ‫‪.٢٠‬‬
‫ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ‬ ‫‪.٢١‬‬
‫ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ‬ ‫‪.٢٢‬‬

‫‪٢٢٥‬‬
 ‫ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄﱪﺍﱐ‬ ‫‪.٢٣‬‬
‫ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ‬ ‫‪.٢٤‬‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ﻭﰲ ﺫﻳﻠﻪ ﺍﳉﻮﻫﺮ ﺍﻟﻨﻘﻲ‬ ‫‪.٢٥‬‬
‫ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ‬ ‫‪.٢٦‬‬
‫ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻰ‬ ‫‪.٢٧‬‬
‫ﻣﺴﺘﺨﺮﺝ ﺃﰊ ﻋﻮﺍﻧﺔ‬ ‫‪.٢٨‬‬
‫ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ‪١٤-١‬‬ ‫‪.٢٩‬‬
‫ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ‬ ‫‪.٣٠‬‬
‫ﻣﺴﻨﺪ ﺍﳊﻤﻴﺪﻯ‬ ‫‪.٣١‬‬
‫ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲎ‬ ‫‪.٣٢‬‬
‫ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‬ ‫‪.٣٣‬‬
‫ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ‬ ‫‪.٣٤‬‬
‫ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ‬ ‫‪.٣٥‬‬
‫ﻣﺴﻨﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ‬ ‫‪.٣٦‬‬
‫ﻣﺴﻨﺪ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ‬ ‫‪.٣٧‬‬
‫ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫‪.٣٨‬‬
‫ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ‬ ‫‪.٣٩‬‬
‫ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﻟﻠﻄﺤﺎﻭﻱ‬ ‫‪.٤٠‬‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ ﻟﻠﺒﻴﻬﻘﻲ‬ ‫‪.٤١‬‬
‫ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﳌﺴﻨﺪﺓ ﻻﺑﻦ ﺍﳉﺎﺭﻭﺩ‬ ‫‪.٤٢‬‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ‬ ‫‪.٤٣‬‬
‫ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ﻣﻦ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ‬ ‫‪.٤٤‬‬
‫ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‬ ‫‪.٤٥‬‬
‫ﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﻣﻮﺳﻮﻋﺔ ﺍﻟ ‪‬‬ ‫‪.٤٦‬‬

‫‪٢٢٦‬‬
 ‫ﺍﲢﺎﻑ ﺍﳋﲑﺓ ﺍﳌﻬﺮﺓ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﻌﺸﺮﺓ‬ ‫‪.٤٧‬‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﻟﻠﺴﺨﺎﻭﻱ‬ ‫‪.٤٨‬‬
‫ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻣﻦ ﺍﶈﺪﺙ‬ ‫‪.٤٩‬‬
‫ﻧﻈﻢ ﺍﳌﺘﻨﺎﺛﺮ‬ ‫‪.٥٠‬‬
‫ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‬ ‫‪.٥١‬‬
‫ﺍﻟﺪﺭﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‬ ‫‪.٥٢‬‬
‫ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻓﻌﻲ ﺍﻟﻜﺒﲑ‬ ‫‪.٥٣‬‬
‫ﺭﻭﺿﺔ ﺍﶈﺪﺛﲔ‬ ‫‪.٥٤‬‬
‫ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻹﺣﻴﺎﺀ‬ ‫‪.٥٥‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻀﻌﻴﻔﺔ‬ ‫‪.٥٦‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ‬ ‫‪.٥٧‬‬
‫ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ‬ ‫‪.٥٨‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‬ ‫‪.٥٩‬‬
‫ﺿﻌﻴﻒ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‬ ‫‪.٦٠‬‬
‫ﺻﺤﻴﺢ ﻭﺿﻌﻴﻒ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‬ ‫‪.٦١‬‬
‫ﺻﺤﻴﺢ ﻭﺿﻌﻴﻒ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‬ ‫‪.٦٢‬‬
‫ﻋﻠﻞ ﺍﳊﺪﻳﺚ‬ ‫‪.٦٣‬‬
‫ﻋﻠﻞ ﺍﻟﺪﺍﺭﻗﻄﲏ‬ ‫‪.٦٤‬‬
‫ﻣﻮﺳﻮﻋﺔ ﺃﻗﻮﺍﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‬ ‫‪.٦٥‬‬
‫ﺍﳌﻨﺘﻘﻰ ‪ -‬ﺷﺮﺡ ﺍﳌﻮﻃﺄ‬ ‫‪.٦٦‬‬
‫ﺍﻟﺘﻤﻬﻴﺪ ﳌﺎ ﰲ ﺍﳌﻮﻃﺄ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻷﺳﺎﻧﻴﺪ‬ ‫‪.٦٧‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ‬ ‫‪.٦٨‬‬
‫ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫‪.٦٩‬‬
‫ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ‬ ‫‪.٧٠‬‬

‫‪٢٢٧‬‬
 ‫ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ‬ ‫‪.٧١‬‬
‫ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‬ ‫‪.٧٢‬‬
‫ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ‬ ‫‪.٧٣‬‬
‫ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ‬ ‫‪.٧٤‬‬
‫ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪،‬ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‬ ‫‪.٧٥‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ‬ ‫‪.٧٦‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ‬ ‫‪.٧٧‬‬
‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪.٧٨‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺮﻣﻠﻲ‬ ‫‪.٧٩‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ‬ ‫‪.٨٠‬‬
‫ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ‬ ‫‪.٨١‬‬
‫ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ‬ ‫‪.٨٢‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ‬ ‫‪.٨٣‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‬ ‫‪.٨٤‬‬
‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‬ ‫‪.٨٥‬‬
‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ٤٥-١‬ﻛﺎﻣﻠﺔ‬ ‫‪.٨٦‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺰﺣﻴﻠﻲ‬ ‫‪.٨٧‬‬
‫ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‬ ‫‪.٨٨‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺴﺒﻜﻲ‬ ‫‪.٨٩‬‬
‫ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ‬ ‫‪.٩٠‬‬
‫ﺳﺒﻞ ﺍﻟﺴﻼﻡ‬ ‫‪.٩١‬‬
‫ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‬ ‫‪.٩٢‬‬
‫ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‬ ‫‪.٩٣‬‬
‫ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ‬ ‫‪.٩٤‬‬

‫‪٢٢٨‬‬
 ‫ﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ‬ ‫‪.٩٥‬‬
‫ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ‬ ‫‪.٩٦‬‬
‫ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ‬ ‫‪.٩٧‬‬
‫ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﺷﺮﺡ ﻛﱰ ﺍﻟﺪﻗﺎﺋﻖ‬ ‫‪.٩٨‬‬
‫ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ‬ ‫‪.٩٩‬‬
‫ﺩﺭﺭ ﺍﳊﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ‬ ‫‪.١٠٠‬‬
‫ﺍﶈﻴﻂ ﺍﻟﱪﻫﺎﱐ ﻟﻺﻣﺎﻡ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﺎﺯﺓ‬ ‫‪.١٠١‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻟﻠﺸﻴﺦ ﺍﻟﺪﺭﺩﻳﺮ‬ ‫‪.١٠٢‬‬
‫ﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﳌﺨﺘﺼﺮ ﺧﻠﻴﻞ‬ ‫‪.١٠٣‬‬
‫ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﰲ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ‬ ‫‪.١٠٤‬‬
‫ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ‬ ‫‪.١٠٥‬‬
‫ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻭ‪‬ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‬ ‫‪.١٠٦‬‬
‫ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ﻭﻋﻤﺪﺓ ﺍﳌﻔﺘﲔ‬ ‫‪.١٠٧‬‬
‫ﺍﳌﻬﺬﺏ ﻟﻠﺸﲑﺍﺯﻱ‬ ‫‪.١٠٨‬‬
‫ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‬ ‫‪.١٠٩‬‬
‫ﺣﺎﺷﻴﺘﺎ ﻗﻠﻴﻮﰊ ‪ -‬ﻭﻋﻤﲑﺓ‬ ‫‪.١١٠‬‬
‫ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‬ ‫‪.١١١‬‬
‫ﻣﻐﲏ ﺍﶈﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﳌﻨﻬﺎﺝ‬ ‫‪.١١٢‬‬
‫‪‬ﺎﻳﺔ ﺍﶈﺘﺎﺝ ﺇﱃ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‬ ‫‪.١١٣‬‬
‫ﺣﺎﺷﻴﺔ ﺍﻟﺒﺠﲑﻣﻲ ﻋﻠﻰ ﺍﳋﻄﻴﺐ‬ ‫‪.١١٤‬‬
‫ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ ﻣﺸﻜﻞ‬ ‫‪.١١٥‬‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﺸﺎﻓﻌﻲ‬ ‫‪.١١٦‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ‬ ‫‪.١١٧‬‬
‫ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ‬ ‫‪.١١٨‬‬

‫‪٢٢٩‬‬
 ‫ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ‬ ‫‪.١١٩‬‬
‫ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ‬ ‫‪.١٢٠‬‬
‫ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﰲ ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﳌﻨﺘﻬﻰ‬ ‫‪.١٢١‬‬
‫ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ‬ ‫‪.١٢٢‬‬
‫ﻓﺼﻞ ﺍﳌﻘﺎﻝ ﺍﺑﻦ ﺭﺷﺪ‬ ‫‪.١٢٣‬‬
‫ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ‬ ‫‪.١٢٤‬‬
‫ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻵﻣﺪﻱ‬ ‫‪.١٢٥‬‬
‫ﺍﻷﺣﻜﺎﻡ ﻻﺑﻦ ﺣﺰﻡ‬ ‫‪.١٢٦‬‬
‫ﺍﶈﺼﻮﻝ ﻟﻠﺮﺍﺯﻱ‬ ‫‪.١٢٧‬‬
‫ﺍﳌﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﱄ‬ ‫‪.١٢٨‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﻔﺮﻭﻕ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﻨﻴﺔ ﰱ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫‪.١٢٩‬‬
‫ﺃﻧﻮﺍﺭ ﺍﻟﱪﻭﻕ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻭﻕ‬ ‫‪.١٣٠‬‬
‫ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻟﻠﺒﺰﺩﻭﻱ‬ ‫‪.١٣١‬‬
‫ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ‬ ‫‪.١٣٢‬‬
‫ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﻟﻠﺰﺭﻛﺸﻲ‬ ‫‪.١٣٣‬‬
‫ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﲑ ﻻﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‬ ‫‪.١٣٤‬‬
‫ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ﺍﻟﻔﺘﻮﺣﻲ‬ ‫‪.١٣٥‬‬
‫ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺷﺮﺡ ﺍﳉﻼﻝ ﺍﶈﻠﻲ ﻋﻠﻰ ﲨﻊ ﺍﳉﻮﺍﻣﻊ‬ ‫‪.١٣٦‬‬
‫ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ ﻟﻠﺮﺍﺯﻱ‬ ‫‪.١٣٧‬‬
‫ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‬ ‫‪.١٣٨‬‬
‫ﻛﺘﺐ ﻭﻟﻴﺪ ﺑﻦ ﺭﺍﺷﺪ ﺍﻟﺴﻌﻴﺪﺍﻥ‬ ‫‪.١٣٩‬‬
‫ﻗﻮﺍﻃﻊ ﺍﻷﺩﻟﺔ ﰲ ﺍﻷﺻﻮﻝ ‪ /‬ﻟﻠﺴﻤﻌﺎﱏ‬ ‫‪.١٤٠‬‬
‫ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﳉﻮﻳﲏ‬ ‫‪.١٤١‬‬
‫ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ – ﺍﺑﻦ ﺑﺪﺭﺍﻥ‬ ‫‪.١٤٢‬‬

‫‪٢٣٠‬‬
 ‫ﺍﻹﻧﺼﺎﻑ ﰲ ﺑﻴﺎﻥ ﺃﺳﺒﺎﺏ ﺍﻻﺧﺘﻼﻑ ﻟﻮﱄ ﺍﷲ ﺍﻟﺪﻫﻠﻮﻱ‬ ‫‪.١٤٣‬‬
‫ﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﺪﻫﻠﻮﻱ‬ ‫‪.١٤٤‬‬
‫ﲝﻮﺙ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻟﻜﺮﺩﻱ‬ ‫‪.١٤٥‬‬
‫ﺍﻟﻘﻮﻝ ﺍﳌﻔﻴﺪ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻟﻠﺸﻮﻛﺎﱐ‬ ‫‪.١٤٦‬‬
‫ﲢﻔﺔ ﺍﻷﺑﺮﺍﺭ ﺑﻨﻜﺖ ﺍﻷﺫﻛﺎﺭ ﻻﺑﻦ ﺣﺠﺮ‬ ‫‪.١٤٧‬‬
‫ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ‬ ‫‪.١٤٨‬‬
‫ﺍﳌﺪﺧﻞ ﻻﺑﻦ ﺍﳊﺎﺝ‬ ‫‪.١٤٩‬‬
‫ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ‬ ‫‪.١٥٠‬‬
‫ﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ‬ ‫‪.١٥١‬‬
‫ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ‬ ‫‪.١٥٢‬‬
‫ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‬ ‫‪.١٥٣‬‬
‫ﺍﻟﺒﺎﻋﺚ ﺍﳊﺜﻴﺚ ﰲ ﺍﺧﺘﺼﺎﺭ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪.١٥٤‬‬
‫ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﻴﺴﲑ ﳌﻌﺮﻓﺔ ﺳﻨﻦ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ‬ ‫‪.١٥٥‬‬
‫ﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ‬ ‫‪.١٥٦‬‬
‫ﺍﻟﺒﻴﻘﻮﻧﻴﺔ‬ ‫‪.١٥٧‬‬
‫ﺃﺩﺏ ﺍﻹﻣﻼﺀ ﻭﺍﻻﺳﺘﻤﻼﺀ‬ ‫‪.١٥٨‬‬
‫ﻗﻮﺍﺩ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ‬ ‫‪.١٥٩‬‬
‫ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳋﻄﻴﺐ‬ ‫‪.١٦٠‬‬
‫ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺑﺸﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺨﺎﻭﻱ‬ ‫‪.١٦١‬‬
‫ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ‬ ‫‪.١٦٢‬‬
‫ﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ ﰲ ﺗﻮﺿﻴﺢ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ ﺍﳉﺰﺍﺋﺮﻱ‬ ‫‪.١٦٣‬‬
‫ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ‬ ‫‪.١٦٤‬‬
‫ﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ﺍﻟﻄﺤﺎﻥ‬ ‫‪.١٦٥‬‬
‫ﺷﺮﺡ ﺷﺮﺡ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ ﺍﻟﻘﺎﺭﻱ‬ ‫‪.١٦٦‬‬

‫‪٢٣١‬‬
 ‫ﻋﻴﻮﻥ ﺍﻷﺛﺮ ﻻﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ‬ ‫‪.١٦٧‬‬
‫ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻻﺑﻦ ﺍﻟﻘﻴﻢ‬ ‫‪.١٦٨‬‬
‫ﺳﺒﻞ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ ﰲ ﺳﲑﺓ ﺧﲑ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺼﺎﳊﻲ‬ ‫‪.١٦٩‬‬
‫ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ‬ ‫‪.١٧٠‬‬
‫ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺮﺽ ﻭﻗﺎﺋﻊ ﻭﲢﻠﻴﻞ ﺃﺣﺪﺍﺙ ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺼﻼﰊ‬ ‫‪.١٧١‬‬
‫ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﺍﺑﻦ ﺣﺠﺮ‬ ‫‪.١٧٢‬‬
‫ﺍﻹﺻﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺍﺑﻦ ﺣﺠﺮ‬ ‫‪.١٧٣‬‬
‫ﺛﻘﺎﺕ ﺍﺑﻦ ﺣﺒﺎﻥ‬ ‫‪.١٧٤‬‬
‫ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ﺍﺑﻦ ﺣﺠﺮ‬ ‫‪.١٧٥‬‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫‪.١٧٦‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ‬ ‫‪.١٧٧‬‬
‫ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﺍﻟﺬﻫﱯ‬ ‫‪.١٧٨‬‬
‫ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ‬ ‫‪.١٧٩‬‬
‫ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ﻟﻠﺬﻫﱯ‬ ‫‪.١٨٠‬‬
‫ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻟﻠﺬﻫﱯ‬ ‫‪.١٨١‬‬
‫ﻣﻘﺪﻣﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ‬ ‫‪.١٨٢‬‬
‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ‬ ‫‪.١٨٣‬‬
‫ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ‬ ‫‪.١٨٤‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻟﻠﻤﺰﻱ‬ ‫‪.١٨٥‬‬
‫ﺍﻟﻜﺎﺷﻒ ﰲ ﻣﻌﺮﻓﺔ ﻣﻦ ﻟﻪ ﺭﻭﺍﻳﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻟﻠﺬﻫﱯ‬ ‫‪.١٨٦‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ‬ ‫‪.١٨٧‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ‬ ‫‪.١٨٨‬‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ‬ ‫‪.١٨٩‬‬
‫ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﺍﻟﺰﺑﻴﺪﻱ‬ ‫‪.١٩٠‬‬

‫‪٢٣٢‬‬
 ‫ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‬ ‫‪.١٩١‬‬
‫ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫‪.١٩٢‬‬
‫ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‬ ‫‪.١٩٣‬‬
‫ﻣﻌﺠﻢ ﻟﺴﺎﻥ ﺍﶈﺪﺛﲔ ﳏﻤﺪ ﺧﻠﻒ‬ ‫‪.١٩٤‬‬
‫ﺍﳌﻨﻬﻞ ﺍﻟﻠﻄﻴﻒ ﻻﺑﻦ ﻋﻠﻮﻱ ﺍﳌﺎﻟﻜﻲ‬ ‫‪.١٩٥‬‬
‫ﺑﺮﻧﺎﻣﺞ ﻗﺎﻟﻮﻥ‬ ‫‪.١٩٦‬‬
‫ﺇﲢﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﳌﺘﻘﲔ ﺍﻟﺰﺑﻴﺪﻱ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ -‬ﺍﻟﺰﺑﻴﺪﻱ‬ ‫‪.١٩٧‬‬
‫ﻗﻮﺍﻋﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻠﺘﻬﺎﻭﱐ ﻣﻜﺘﺐ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻠﺐ‬ ‫‪.١٩٨‬‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﺍﻟﻠﻜﻨﻮﻱ ﺕ ﻋﺒﺪ ﺍﻟﻔﺎﺗﺢ ﺃﺑﻮ ﻏﺪﺓ‬ ‫‪.١٩٩‬‬
‫ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺘﺮ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬ ‫‪.٢٠٠‬‬
‫ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻭﻣﺼﻄﻠﺤﻪ ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬ ‫‪.٢٠١‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺒﺪﻳﻊ ﻟﻠﺴﺨﺎﻭﻱ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫‪.٢٠٢‬‬
‫ﺍﻟﻔﺘﺢ ﺍﳌﺒﲔ ﺷﺮﺡ ﺍﻷﺭﺑﻌﲔ ﻻﺑﻦ ﺣﺠﺮ ﺍﳌﻜﻲ‬ ‫‪.٢٠٣‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﳏﻤﺪ ﺍﻟﺼﺒﺎﻍ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‬ ‫‪.٢٠٤‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‬ ‫‪.٢٠٥‬‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﺎﺻﺔ ﻷﺳﺘﺎﺫﻧﺎ ﺍﻟﻌﺘﺮ‬ ‫‪.٢٠٦‬‬
‫ﺑﺮﻧﺎﻣﺞ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ ﺍﻹﺻﺪﺍﺭ ﺍﻟﺜﺎﱐ‬ ‫‪.٢٠٧‬‬
‫ﻣﻼﺣﻈﺔ ﻏﺎﻟﺐ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﰲ ﺍﻟﺸﺎﻣﻠﺔ‪ ،٢‬ﻭﻟﻴﺴﺖ ﻛﻠﻬﺎ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﻄﺒﻮﻉ‬

‫‪٢٣٣‬‬
 ‫ﺍﻟﻔﻬﺮﺱ ﺍﻟﻌﺎﻡ‬

‫ﲤﻬﻴ ‪‬ﺪ ‪٦ ............................................................................................‬‬

‫ﺣﻮﻝ ﺗﻌﺮﻳﻒ ﺍﳊﺪﻳﺚ ﺍﳌﻘﺒﻮﻝ ‪٦ ....................................................................‬‬
‫ﻒ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪٦ ............................................................... :‬‬ ‫‪ -١‬ﺗﻌﺮﻳ ‪‬‬
‫ﺡ ﺍﻟﺘﻌﺮﻳﻒ‪٦ ..........................................................................:‬‬ ‫‪ -٢‬ﺷﺮ ‪‬‬
‫ﺚ ﺍﻟﺼﺤﻴ ِﺢ‪٩ ................................................................ :‬‬‫‪ -٤‬ﺣ ﹾﻜ ‪‬ﻢ ﺍﳊﺪﻳ ِ‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ ﹸﻝ ‪١٦ .................................................................................‬‬
‫ﻒ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ‪١٦ ......................................................................‬‬ ‫ﺗﻌﺮﻳ ‪‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪١٨ ..................................................................................‬‬
‫ﻒ ‪١٨ .......................................................................‬‬‫ﺚ ﺍﻟﻀ‪‬ﻌﻴ ِ‬ ‫ﺃﻗﺴﺎ ‪‬ﻡ ﺍﳊﺪﻳ ِ‬
‫ﻭﻫﻮ ﺛﻼﺛ ﹸﺔ ﺃﻧﻮﺍﻉ ﺭﺋﻴﺴ ٍﺔ‪١٨ ................................................................... :‬‬
‫ﺃ ‪ -‬ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﺎ ﻳﺴﲑﺍﹰ‪،‬ﻭﻫﻮ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪١٨ ..................................... :‬‬
‫ﻒ ﺿﻌﻔﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﻫﻮ ﺃﻧﻮﺍﻉ ﻣﻨﻬﺎ‪٢٩ ............................................ :‬‬ ‫ﺏ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﺝ‪ .‬ﺍﳌﻮﺿﻮﻉ‪٣١ .......................................................................... :‬‬
‫ﹶﺃ ‪‬ﻭﻫ‪‬ﻰ ﺍﻷﺳﺎﻧﻴﺪ‪٣٢ .................................................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪٤٠ ..................................................................................‬‬
‫ﺣﻜﹸﻢ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ‪٤٠ .....................................................‬‬
‫ﺚ ﺍﳋﺎﻣﺲ ‪٤٢ ...............................................................................‬‬ ‫ﺍﳌﺒﺤ ﹸ‬
‫ﻒ ؟ ‪٤٢ .................................................................‬‬‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬ ‫ﻣﱴ ﻳﻘﻮ‪‬ﻯ ﺍﳊﺪﻳ ﹸ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ‪٤٥ ...............................................................................‬‬
‫ﻒ ﺿﻌﻔﹰﺎ ﻳﺴﲑﹰﺍ ‪٤٥ ...................................................‬‬ ‫ﺚ ﺍﻟﻀﻌﻴ ِ‬‫ﺣﻜ ‪‬ﻢ ﺍﻟﻌﻤ ِﻞ ﺑﺎﳊﺪﻳ ِ‬
‫ﺐ ﺍﻷﻭ ﹸﻝ ‪٤٦ ..............................................................................‬‬ ‫ﺍﳌﺬﻫ ‪‬‬
‫ﻻ ﻳﻌﻤ ﹸﻞ ﺑﻪ ﻣﻄﻠﻘﹰﺎ ﻻ ﰲ ﺍﻟﻔﻀﺎﺋ ِﻞ ﻭﻻ ﰲ ﺍﻷﺣﻜﺎ ِﻡ ‪٤٦ ..........................................‬‬
‫ﺐ ﺍﻟﺜﺎﱐ ‪٤٧ ..............................................................................‬‬ ‫ﺍﳌﺬﻫ ‪‬‬
‫ﻳﻌﻤ ﹸﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻣﻄﻠﻘﹰﺎ ‪٤٧ ............................................................‬‬
‫ﺚ ‪٤٩ .............................................................................‬‬ ‫ﺐ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺍﳌﺬﻫ ‪‬‬
‫ﻁ‪٤٩ ..........................................‬‬‫ﻳﻌﻤ ﹸﻞ ﺑﻪ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﻮﺍﻋﻆ ﻭﳓﻮ ﺫﻟﻚ ﺑﺸﺮﻭ ٍ‬

‫‪٢٣٤‬‬
‫ﺍﻷﺩﻟ ﹸﺔ ﻭﻣﻨﺎﻗﺸﺘ‪‬ﻬﺎ ‪٥٢ ........................................................................‬‬
‫ﺃﺩﻟ ﹸﺔ ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ‪٥٢ .......................................................‬‬
‫ﺃﺩﻟ ﹸﺔ ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ‪٥٤ ........................................................‬‬
‫ﻒ ‪٦٩ .........................................................‬‬
‫ﺣﻜﻢ ﺍﳊﺪﻳﺚ ُﺍﻟﻀﻌﻴ ِ‬
‫ﺇﺫﺍ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ‪،‬ﺃﻭ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ‪٦٩ ......................................‬‬
‫ﺣﻜ ‪‬ﻢ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ‪٨٠ ..........................................................‬‬
‫ﺇﺫﺍ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪،‬ﻭﻋﻤﻠﻮﺍ ﺑﻪ‪،‬ﻭﺃﲨﻌﻮﺍ ﻋﻠﻴﻪ ‪٨٠ ..................................‬‬
‫ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﻳﺰﻋﻢ ﺃﻥ ﺍﻟﻘﺪﺍﻣﻰ ﱂ ﻳﻔﺮ‪‬ﻗﻮﺍ ﺑﲔ ﺍﳊﺴﻦ ﻭﺍﻟﻀﻌﻴﻒ ‪٨٧ ........................‬‬
‫ﻗﺎﻝ ﺃﺳﺘﺎﺫﻧﺎ ﺩ‪ -‬ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ ﻣﻌﻠﻘﹰﺎ ﻋﻠﻰ ﻛﻼﻡ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪٨٧ ...... :‬‬
‫‪ -١‬ﻗﻮﻝ ﺍﳋﻄﻴﺐ ﻣﻔﺴﺮﺍ ﻗﻮﻝ ﺃﰊ ﺣﺎﰎ )ﺷﻴﺦ ( ﻭﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﻓﻘﻮﳍﻢ ) ﺷﻴﺦ (‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻌﺪﻳﻞ ﺍﻷﺭﺑﻊ‪،‬ﻭﻫﻮ ﳑﻦ ﻳﻘﺒﻞ‬
‫ﺣﺪﻳﺜﻪ ﻭﰲ ﻣﺮﺗﺒﺔ ﻣﻦ ﻳﻘﺎﻝ ﻓﻴﻪ ﺟﻴﺪ ﺍﳊﺪﻳﺚ ﻭﺣﺴﻦ ﺍﳊﺪﻳﺚ ( ‪٨٨ ...............‬‬
‫ﺐ ﺇﻟﻴﻪ ﺍﳌﻨﻊ ﻣﻄﻠﻘﹰﺎ‪١٣٠ ................................ :‬‬
‫ﺴ ‪‬‬
‫‪ -٥‬ﻣﻨﺎﻗﺸﺔ ﻗﻮﻝ ﻣﻦ ‪‬ﻧ ِ‬
‫ﺚ ‪١٣٦ ........................................................................‬‬‫ﺐ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺍﳌﺬﻫ ‪‬‬
‫ﻒ‪١٣٦ ..............................‬‬‫ﻁ ﺍﻟﱵ ﻗﻴ‪‬ﺪ ‪‬ﺎ ﺍﳌﺘﺄﺧﺮﻭﻥ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴ ِ‬ ‫ﺍﻟﺸﺮﻭ ﹸ‬
‫ﻱ ﺍﳉﻼﻝ ﺍﻟﺪﻭﺍﱐ ﰲ ﺍﻟﻀﻌﻴﻒ‪١٤٠ ................................................. :‬‬ ‫ﺭﺃ ‪‬‬
‫ﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ‪١٤٤ ...............................................‬‬ ‫ﺭﺃ ‪‬‬
‫ﺭﺃﻱ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠﺎﺭ ‪١٤٨ ...............................................‬‬
‫ﻱ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﺍﻟﺼﺒﺎﻍ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ‪١٥٢ ...................................‬‬ ‫ﺭﺃ ‪‬‬
‫ﻱ ﺍﻟﺸﻴ ِﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻭﻣﻨﺎﻗﺸﺘ‪‬ﻪ ‪١٥٤ .........................................‬‬ ‫ﺭﺃ ‪‬‬
‫ﻕ ﺑﲔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ ‪١٦٧ ......................................‬‬ ‫ﺍﻟﻔﻮﺍﺭ ‪‬‬
‫‪ -٦‬ﺍﻟﻨﺎﺱ‪ ‬ﺍﻟﻴﻮﻡ ﻃﺮﻓﺎﻥ ﻭﻭﺳﻂ ﺣﻮﻝ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‪١٧٢ ..............‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪١٨١ ...............................................................................‬‬
‫ﺃﻣﺜﻠ ﹲﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺬﻱ ﳚﻮ ‪‬ﺯ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﻟﺸﺮﻭﻁ ﺍﻷﻧﻔﺔ ﺍﻟﺬﻛﺮ‪١٨١ ........... :‬‬
‫ﺍﳌﺜﺎ ﹸﻝ ﺍﻷ ‪‬ﻭ ﹸﻝ ‪١٨١ ..............................................................................‬‬
‫ﺇﺣﻴﺎ ُﺀ ﻟﻴﻠﱵ ﺍﻟﻌﻴﺪ ‪١٨١ .........................................................................‬‬
‫ﺍﳌﺜﺎ ﹸﻝ ﺍﻟﺜﺎﱐ ‪١٨٧ ...............................................................................‬‬
‫ﺏ ﺇﺭﺳﺎﻝ ﺍﻷﺫﺍﻥ ﻭﺍﳊﺪﺭ ﰲ ﺍﻹﻗﺎﻣﺔ ‪١٨٧ ...............................................‬‬ ‫ﺍﺳﺘﺤﺒﺎ ‪‬‬

‫‪٢٣٥‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ‪١٨٨ ..............................................................................‬‬
‫ﲔ ﺍﳌﻴﺖ ‪١٨٨ ..............................................................................‬‬ ‫ﺗﻠﻘ ‪‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ ‪١٩٨ ...............................................................................‬‬
‫ﺐ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪١٩٨ ..............................................................‬‬ ‫ﺳﺒ ‪‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ ‪٢٠٢ ...............................................................................‬‬
‫ﻒ ؟ ‪٢٠٢ ............................................................‬‬ ‫ﺚ ﺍﻟﻀﻌﻴ ‪‬‬
‫ﻒ ﻳ‪‬ﺮﻭ‪‬ﻯ ﺍﳊﺪﻳ ﹸ‬ ‫ﻛﻴ ‪‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﻌﺎﺷﺮ‪٢٠٣ ...............................................................................‬‬
‫ﺏ ﻋﻦ ﺭﻭﺍﻳ ِﺔ ﺑﻌﺾ ﻛﺒﺎﺭ ﺍﻷﺋﻤ ِﺔ ﻋ ِﻦ ﺍﻟﻀﻌﻔﺎ ِﺀ‪٢٠٣ .......................................... :‬‬
‫ﺍﳉﻮﺍ ‪‬‬
‫ﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ‪٢٠٥ ........................................................................‬‬ ‫ﺍﳌﺒﺤ ﹸ‬
‫ﻣﺴﺎﺋ ﹸﻞ ﺗﺘﻌﻠ ‪‬ﻖ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ‪٢٠٥ ........................................................... :‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ‪٢١١ ..........................................................................‬‬
‫ﻣﺼﺎﺩ ‪‬ﺭ ﺍﻷﺣﺎﺩﻳﺚ ‪٢١١ ...........................................................................‬‬
‫‪٢١١ ........................................................................................ ١‬‬
‫ﻣﺼﺎﺩﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ‪٢١١ ...............................................................‬‬
‫‪٢١٢ ........................................................................................ ٢‬‬
‫ﺚ ﺍﻟﻮﺍﻫﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ ‪٢١٢ ....................................................‬‬ ‫ﻣﺼﺎﺩ ‪‬ﺭ ﺍﻷﺣﺎﺩﻳ ِ‬
‫‪٢١٣ ........................................................................................ ٣‬‬
‫ﺚ ﺍﻟﺼ‪‬ﺤﻴﺢ ﻭﺍﳊﺴﻦ‪٢١٣ ........................................................‬‬ ‫ﻣﺼﺎﺩ ‪‬ﺭ ﺍﳊﺪﻳ ِ‬
‫ﺧﺎﲤ ﹲﺔ ‪٢١٤ ........................................................................................‬‬
‫ﺧﻼﺻ ﹸﺔ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ‪٢١٤ .......................................................................‬‬
‫ﺍﳌﺼﺎﺩ ‪‬ﺭ ‪٢٢٥ ......................................................................................‬‬

‫‪٢٣٦‬‬