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‫ﻣﺬﻛﺮﺓ‬

‫ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻔﱳ‬

‫ﺇﻋﺪﺍﺩ‬
‫ﺃ‪.‬ﺩ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﺎﺯﻣﻮﻝ‬
‫)ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(‬

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‫ﺇﻥ ﺍﻟﹾﺤ‪‬ﻤﺪ ﷲ‪ ،‬ﻧ‪‬ﺤﻤﺪﻩ‪ ،‬ﻭﻧﺴﺘﻌﻴﻨﻪ‪ ،‬ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ‪،‬‬
‫ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣ‪‬ﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣ‪‬ﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳ‪‬ﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪.‬‬
‫ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪..‬‬
‫ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍﹰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ج ‪..‬‬
‫﴿‬
‫ﻋﻤﺮﺍﻥ‪.[١٠٢:‬‬
‫﴿‬
‫﴿‬

‫﴾‬

‫﴾‬

‫]ﺁﻝ‬

‫]ﺍﻟﻨﺴﺎﺀ‪[١:‬‬

‫﴾ ]ﺍﻷﺣﺰﺍﺏ‪.[٧١-٧٠:‬‬

‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬

‫ﻓﺈﻥﱠ ﺃﺻﺪﻕ ﺍﻟﻜﻼﻡ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻭﺧﲑ ﺍﻟﹾﻬ‪‬ﺪﻱ ﻫﺪﻱ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ،‬ﻭﺷﺮ‪ ‬ﺍﻷﻣﻮﺭ‬
‫ﻣ‪‬ﺤﺪﺛﺎﺗ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭﻛﻞ ﻣ‪‬ﺤﺪﺛﺔ ﺑﺪﻋﺔ‪ ،‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻭﻛﻞ ﺿﻼﻟﺔ ﻓِﻲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬

‫ﻓﻬﺬﻩ ﺩﺭﺍﺳﺔ ﻋﻦ ﻣﻮﻗﻒ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ ﰲ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺃﺩﺭﺗ‪‬ﻬﺎ ﻋﻠﻰ ﺧ‪‬ﻤﺴ‪‬ﺔ ﻣﻘﺎﺻﺪ ﻭﺧﺎﺗِﻤ‪‬ﺔ‪،‬‬
‫ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ ﺍﻟﹾﻤ‪‬ﻘﺼﺪ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﻣﻮﻗﻒ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ ﻣﻨﻬﺎ‪.‬‬‫ ﺍﻟﹾﻤ‪‬ﻘﺼﺪ ﺍﻟﺜﺎﻧِﻲ‪ :‬ﺍﻟﹾﻤ‪‬ﻨﻬ‪‬ﺞ ﺍﻟﺼﺤﻴﺢ ﻓِﻲ ﺗﻌﺎﻣﻞ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ ﻣﻊ ﺍﻟﻔﺘ‪‬ﻦ‪.‬‬‫‪ -‬ﺍﻟﹾﻤ‪‬ﻘﺼﺪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻮﺍﻗﺐ ﻣﻦ ﺍﻧﺴﺎﻕ ﻭﺭﺍﺀ ﺍﻟﻔﺘ‪‬ﻦ‪.‬‬

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‫ ﺍﻟﹾﻤ‪‬ﻘﺼﺪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻓﺘﻨﺔ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ‪ ،‬ﻭﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻣﻮﺍﻋﻆ ﻭﻋﱪ‪.‬‬‫ ﺍﻟﹾﻤ‪‬ﻘﺼﺪ ﺍﻟﹾﺨ‪‬ﺎﻣﺲ‪ :‬ﺍﻷﻣﻦ ﻣﻔﻬﻮﻣﻪ ﻭﺃﺳﺴﻪ‪ ،‬ﻭﺍﻟﹾﻤ‪‬ﺼ‪‬ﺎﱀ ﻭﺍﻟﹾﻤ‪‬ﻔﹶﺎﺳﺪ ﺍﻟﹾﻤ‪‬ﺘﺮﺗﺒﺔ ﻋﻠﻴﻪ‪.‬‬‫ ﺍﻟﹾﺨ‪‬ﺎﺗِﻤ‪‬ﺔ‪ :‬ﺍﻟﹾﻤ‪‬ﺆﻣﻦ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺼﱪ‪ ،‬ﻭﺃﻥ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ‪.‬‬‫ﻫﺬﺍ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳ‪‬ﺘﻘﺒ‪‬ﻞ ﻋﻤﻠﻲ ﺧﺎﻟﺼﺎﹰ ﻟﻮﺟﻬﻪ ﺍﻟﻜﹶﺮﻳ‪‬ﻢ‪ ،‬ﻭﺩﺍﻋﻴ‪‬ﺎ ﺇﻟﹶﻰ ﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ‬
‫ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ ‪..‬‬
‫ﻭﺻﻞﱢ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬

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‫‪ ‬‬
‫‪ ‬‬
‫ﺍﻟﻔﺘ‪‬ﻦ‪ :‬ﺟ‪‬ﻤﻊ ﻓﺘﻨﺔ‪ ،‬ﻭﺍﻟﻔﺘﻨﺔ‪ :‬ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﺑﺘﻼﺀ‪ .‬ﺗﻘﻮﻝ‪ :‬ﻓﺘﻨﺖ ﺍﻟﺬﻫﺐ‪،‬‬
‫ﺇﺫﺍ ﺃﺩﺧﻠﺘﻪ ﺍﻟﻨﺎﺭ؛ ﻟﺘﻤﻴﺰ ﺍﻟﺮﺩﻱﺀ ﻣﻦ ﺍﻟﹾﺠ‪‬ﻴ‪‬ﺪ)‪.(١‬‬
‫ﻗﺎﻝ ﺍﻟﹾﺤ‪‬ﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪$ :‬ﺃﺻﻞ ﺍﻟﻔﺘﻨﺔ‪ :‬ﺍﻻﺧﺘﺒﺎﺭ‪ ،‬ﺛﹸﻢ‪ ‬ﺍﺳﺘﻌﻤﻠﺖ ﻓﻴﻤﺎ ﺃﺧﺮﺟﺘﻪ‬
‫ﺍﻟﹾﻤِﺤﻨﺔ ﻭﺍﻻﺧﺘﺒﺎﺭ ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﻜﺮﻭﻩ‪ ،‬ﺛﹸﻢ‪ ‬ﺃﻃﻠﻘﺖ ﻋ‪‬ﻠﻰ ﻛﻞ ﻣﻜﺮﻭﻩ ﺃﻭ ﺁﻳﻞ ﺇﻟﻴﻪ‪ ،‬ﻛﺎﻟﻜﻔﺮ‬
‫ﻭﺍﻹﺛﹾﻢ ﻭﺍﻟﺘﺤﺮﻳﻖ ﻭﺍﻟﻔﻀﻴﺤﺔ ﻭﺍﻟﻔﺠﻮﺭ ﻭﻏﲑ ﺫﻟﻚ‪ #‬ﺍ’)‪.(٢‬‬
‫‪ ‬ﻭﺍﻟﻔﺘ‪‬ﻦ ﻋﻠﻰ ﻧﻮﻋﲔ‪:‬‬
‫ ﻓﺘﻨﺔ ﺍﻟﺮﺟﻞ ﰲ ﺃﻫﻠﻪ ﻭﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ‪.‬‬‫ ﻭﻓﺘﻨﺔ ﲤﻮﺝ ﻛﻤﻮﺝ ﺍﻟﺒﺤﺮ‪.‬‬‫ﻭﺍﻟﻔﱳ ﺗ‪‬ﻌﺮ‪‬ﺽ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺣﺘ‪‬ﻰ ﺗﺼﲑ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﻗﺴﻤﲔ‪.‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹶ ﻗﹶﺎﻝﹶ‪$ :‬ﻛﹸﻨ‪‬ﺎ ﻋِﻨ‪‬ﺪ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺃﹶﻳ‪‬ﻜﹸﻢ‪ ‬ﺳ‪‬ﻤِﻊ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻳ‪‬ﺬﹾﻛﹸﺮ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪‬؟‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﻗﹶﻮ‪‬ﻡ‪ :‬ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﺳ‪‬ﻤِﻌ‪‬ﻨ‪‬ﺎﻩ‪!‬‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻟﹶﻌ‪‬ﻠﱠﻜﹸﻢ‪ ‬ﺗ‪‬ﻌ‪‬ﻨ‪‬ﻮﻥﹶ ﻓِﺘ‪‬ﻨ‪‬ﺔﹶ ﺍﻟﺮ‪‬ﺟ‪‬ﻞِ ﻓِﻲ ﺃﹶﻫ‪‬ﻠِﻪِ ﻭ‪‬ﺟ‪‬ﺎﺭِﻩِ؟!‬
‫ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺃﹶﺟ‪‬ﻞﹾ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺗِﻠﹾﻚ‪ ‬ﺗ‪‬ﻜﹶﻔﱢﺮ‪‬ﻫ‪‬ﺎ ﺍﻟﺼ‪‬ﻼﺓﹸ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ﻴ‪‬ﺎﻡ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ﺪ‪‬ﻗﹶﺔﹸ‪ ،‬ﻭ‪‬ﻟﹶﻜِﻦ‪ ‬ﺃﹶﻳ‪‬ﻜﹸﻢ‪ ‬ﺳ‪‬ﻤِﻊ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج‬
‫ﻳ‪‬ﺬﹾﻛﹸﺮ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ‬ﺍﻟﱠﺘِﻲ ﺗ‪‬ﻤ‪‬ﻮﺝ‪ ‬ﻣ‪‬ﻮ‪‬ﺝ‪ ‬ﺍﻟﹾﺒ‪‬ﺤ‪‬ﺮِ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹸ‪ :‬ﻓﹶﺄﹶﺳ‪‬ﻜﹶﺖ‪ ‬ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪ ،‬ﻓﹶﻘﹸﻠﹾﺖ‪ :‬ﺃﹶﻧ‪‬ﺎ‪.‬‬
‫)‪ (١‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣١٧/١٣‬ﺍﻟﻔﺎﺋﻖ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ )‪ ،(٨٧ /٣‬ﻣﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ )ﺹ‪.(٣٧١‬‬
‫)‪ (٢‬ﺍﻟﻔﺘﺢ‪.(٥ /١٣) ،(١١/٢) :‬‬

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‫ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶﻧ‪‬ﺖ‪- ‬ﻟِﻠﱠﻪِ ﺃﹶﺑ‪‬ﻮﻙ‪.-‬‬
‫ﻗﹶﺎﻝﹶ ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹸ‪ :‬ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﺗ‪‬ﻌ‪‬ﺮ‪‬ﺽ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ﻛﹶﺎﻟﹾﺤ‪‬ﺼِﲑِ‬
‫ﻋ‪‬ﻮﺩ‪‬ﺍ ﻋ‪‬ﻮﺩ‪‬ﺍ‪ ،‬ﻓﹶﺄﹶﻱ‪ ‬ﻗﹶﻠﹾﺐٍ ﺃﹸﺷ‪‬ﺮِﺑ‪‬ﻬ‪‬ﺎ؛ ﻧ‪‬ﻜِﺖ‪ ‬ﻓِﻴﻪِ ﻧ‪‬ﻜﹾﺘ‪‬ﺔﹲ ﺳ‪‬ﻮ‪‬ﺩ‪‬ﺍﺀُ‪ ،‬ﻭ‪‬ﺃﹶﻱ‪ ‬ﻗﹶﻠﹾﺐٍ ﺃﹶﻧ‪‬ﻜﹶﺮ‪‬ﻫ‪‬ﺎ؛ ﻧ‪‬ﻜِﺖ‪ ‬ﻓِﻴﻪِ ﻧ‪‬ﻜﹾﺘ‪‬ﺔﹲ‬
‫ﺑ‪‬ﻴ‪‬ﻀ‪‬ﺎﺀُ؛ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﺼِﲑ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻗﹶﻠﹾﺒ‪‬ﻴ‪‬ﻦِ‪ :‬ﻋ‪‬ﻠﹶﻰ ﺃﹶﺑ‪‬ﻴ‪‬ﺾ‪ ‬ﻣِﺜﹾﻞِ ﺍﻟﺼ‪‬ﻔﹶﺎ؛ ﻓﹶﻼ ﺗ‪‬ﻀ‪‬ﺮ‪‬ﻩ‪ ‬ﻓِﺘ‪‬ﻨ‪‬ﺔﹲ ﻣ‪‬ﺎ ﺩ‪‬ﺍﻣ‪‬ﺖ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﻮ‪‬ﺍﺕ‪‬‬
‫ﻭ‪‬ﺍﻷَﺭ‪‬ﺽ‪ ،‬ﻭ‪‬ﺍﻵﺧ‪‬ﺮ‪ ‬ﺃﹶﺳ‪‬ﻮ‪‬ﺩ‪ ‬ﻣ‪‬ﺮ‪‬ﺑ‪‬ﺎﺩ‪‬ﺍ ﻛﹶﺎﻟﹾﻜﹸﻮﺯِ ﻣ‪‬ﺠ‪‬ﺨ‪‬ﻴ‪‬ﺎ‪ ،‬ﻻ ﻳ‪‬ﻌ‪‬ﺮِﻑ‪ ‬ﻣ‪‬ﻌ‪‬ﺮ‪‬ﻭﻓﹰﺎ‪ ،‬ﻭ‪‬ﻻ ﻳ‪‬ﻨ‪‬ﻜِﺮ‪ ‬ﻣ‪‬ﻨ‪‬ﻜﹶﺮ‪‬ﺍ ﺇِﻻﱠ ﻣ‪‬ﺎ‬

‫ﺃﹸﺷ‪‬ﺮِﺏ‪ ‬ﻣِﻦ‪ ‬ﻫ‪‬ﻮ‪‬ﺍﻩ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹸ‪ :‬ﻭ‪‬ﺣ‪‬ﺪﺛﹾﺘ‪‬ﻪ‪ ‬ﺃﹶﻥﱠ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻚ‪ ‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺑ‪‬ﺎﺑ‪‬ﺎ ﻣ‪‬ﻐ‪‬ﻠﹶﻘﹰﺎ ﻳ‪‬ﻮﺷِﻚ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﻜﹾﺴ‪‬ﺮ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﻋ‪‬ﻤ‪‬ﺮ‪ :‬ﺃﹶﻛﹶﺴ‪‬ﺮ‪‬ﺍ ‪-‬ﻻ ﺃﹶﺑ‪‬ﺎ ﻟﹶﻚ‪ !!-‬ﻓﹶﻠﹶﻮ‪ ‬ﺃﹶﻧﻪ‪ ‬ﻓﹸﺘِﺢ‪ ‬ﻟﹶﻌ‪‬ﻠﱠﻪ‪ ‬ﻛﹶﺎﻥﹶ ﻳ‪‬ﻌ‪‬ﺎﺩ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻻ‪ ،‬ﺑ‪‬ﻞﹾ ﻳ‪‬ﻜﹾﺴ‪‬ﺮ‪ .‬ﻭ‪‬ﺣ‪‬ﺪ‪‬ﺛﹾﺘ‪‬ﻪ‪ ‬ﺃﹶﻥﱠ ﺫﹶﻟِﻚ‪ ‬ﺍﻟﹾﺒ‪‬ﺎﺏ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﻳ‪‬ﻘﹾﺘ‪‬ﻞﹸ ﺃﹶﻭ‪ ‬ﻳ‪‬ﻤ‪‬ﻮﺕ‪ ‬ﺣ‪‬ﺪِﻳﺜﹰﺎ ﻟﹶﻴ‪‬ﺲ‪‬‬
‫ﺑِﺎﻷَﻏﹶﺎﻟِﻴﻂِ‪.(١)#‬‬
‫ﻭﺍﻟﻔﺘ‪‬ﻦ ﺍﻟﺘِﻲ ﺗ‪‬ﻤﻮﺝ ﻛﻤﻮﺝ ﺍﻟﺒﺤﺮ ﻫﻲ ﺍﻟﹾﻤ‪‬ﻘﺼ‪‬ﻮﺩﺓ ﻫﻨﺎ‪.‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٢٥‬ﻭﺍﻧﻔﺮﺩ ﻣﺴﻠﻢ )‪ (١٤٤‬ﺑﺬﻛﺮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻌﺮﺽ ﺍﻟﻔﺘ‪‬ﻦ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪$ :‬ﺃﹶﺳ‪‬ﻮ‪‬ﺩ‪ ‬ﻣ‪‬ﺮ‪‬ﺑ‪‬ﺎﺩ‪‬ﺍ‪ :#‬ﺷِﺪ‪‬ﺓﹸ ﺍﻟﹾﺒ‪‬ﻴ‪‬ﺎﺽِ ﻓِﻲ ﺳ‪‬ﻮ‪‬ﺍﺩٍ‪ .‬ﻭﻗﻮﻟﻪ‪$ :‬ﺍﻟﹾﻜﹸﻮﺯ‪ ‬ﻣ‪‬ﺠ‪‬ﺨ‪‬ﻴ‪‬ﺎ‪ :#‬ﻣ‪‬ﻨ‪‬ﻜﹸﻮﺳ‪‬ﺎ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻓِﻲ‬
‫ﺁﺧﺮ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪.‬‬

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‫‪ ‬‬
‫‪ ‬‬
‫ﺍﻟﹾﻤ‪‬ﻨﻬ‪‬ﺞ ﻓِﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﻭﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﻓِﻲ ﺍﺻﻄﻼﺡ ﺍﻟﺘﺪﻭﻳﻦ‪ :‬ﻫﻮ ﻃﺮﻳﻘﺔ ﺟ‪‬ﻤﻊ ﻭﺗﺮﺗﻴﺐ ﻭﺗﻨﻈﻴﻢ ﺍﻟﹾﻤ‪‬ﻌﻠﻮﻣﺎﺕ ﻭﺗ‪‬ﻤﻴﻴﺰﻫﺎ‪.‬‬
‫ﺍﻟﺘﻌﺎﻣﻞ‪ :‬ﺑِﻤ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﺟﺘﻬﺎﺩ‪.‬‬
‫ﻓﺎﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﰲ ﻫﺬﺍ ﺍﳌﻘﺼﺪ‪ :‬ﺑﻴﺎﻥ ﺍﻋﺘﻨﺎﺀ ﻭﺍﺟﺘﻬﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﰲ ﺟ‪‬ﻤﻊ ﻭﺗﻨﻈﻴﻢ ﻭﻋﺮﺽ‬
‫ﺍﻟﹾﻤ‪‬ﻨﻘﹸﻮﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳ‪‬ﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑِﻤ‪‬ﻮﺿﻮﻉ ﺍﻟﻔﺘ‪‬ﻦ‪.‬‬
‫‪ ‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺷﻘﲔ‪:‬‬
‫ ﺍﻟﺸﻖ ﺍﻷﻭﻝ‪ :‬ﻓِﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﳌﻮﺿﻮﻉ‪.‬‬‫ ﺍﻟﺸﻖ ﺍﻟﺜﺎﻧِﻲ‪ :‬ﻓِﻲ ﺑ‪‬ﻴ‪‬ﺎﻥ ﻣﺎ ﻳ‪‬ﺴﺘ‪‬ﻔﹶﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻓِﻲ ﺍﻟﻮﺍﺟﺐ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ‬‫ﻣﻊ ﺍﻟﻔﺘ‪‬ﻦ‪.‬‬
‫ﻓﻬﻤﺎ ﻣﺒﺤﺜﺎﻥ‪ ،‬ﻭﺇﻟﻴﻚ ﺍﻟﺒﻴﺎﻥ‪:‬‬

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‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬

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‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬

‫ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺍﻟﹾﻤ‪‬ﻼﺣﻢ ﻣﻦ ﺑﺎﺏ ﺩﻻﺋﻞ ﻧﺒﻮﺗﻪ ج؛ ﻟِﻤ‪‬ﺎ ﻓﻴﻬﺎ ﻣﻦ ﺇﺧﺒﺎﺭ ﻋﻦ‬
‫ﺃﻣﻮﺭ ﻣ‪‬ﻐﻴﺒﺎﺕ‪.‬‬
‫ﺇﺫ ﺟﻮﺍﻧﺐ ﻣﺎ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳ‪‬ﺔ ﻣﻦ ﺩﻻﺋﻞ ﺻﺪﻗﻪ ج ‪-‬ﻏﲑ ﺳﲑﺗﻪ ﻭﺷ‪‬ﻤ‪‬ﺎﺋﻠﻪ‪-‬‬
‫ﻳ‪‬ﻤﻜﻦ ﺣﺼﺮﻫﺎ ﻓِﻲ ﺟﻬﺎﺕ ﺃﺭﺑﻊ‪:‬‬

‫ ﺍﻟﹾﺠِﻬ‪‬ﺔ ﺍﻷﻭﻟﹶﻰ‪ :‬ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻨﺘﻪ ج ﻣﻦ ﺍﻟﻔﹶﺼ‪‬ﺎﺣ‪‬ﺔ ﻭﺍﻟﺒﻼﻏﺔ‪.‬‬‫ ﺍﻟﹾﺠِﻬ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻨﺘﻪ ج ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺃﻣﻮﺭ ﻏﻴﺒﻴ‪‬ﺎﺕ ﻭ‪‬ﻗﹶﻌ‪‬ﺖ ﻛﹶﻤ‪‬ﺎ‬‫ﺃﺧﱪ ﻋﻨﻬﺎ‪.‬‬
‫ﺍﻟﹾﺠِﻬ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻨﺘﻪ ج ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱠﺘِﻲ ﺭﺁﻫﺎ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑﺔ ﺣﺴ‪‬ﺎ‪.‬‬
‫ﺍﻟﹾﺠِﻬ‪‬ﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻨﺘﻪ ج ﻣﻦ ﺗﺸﺮﻳﻌﺎﺕ ﺗ‪‬ﺨﺮﺝ ﻋﻦ ﺣ‪‬ﺪ‪ ‬ﻗﹸﺪﺭﺓ ﺍﻟﺒﺸﺮ‪،‬‬
‫ﻳﺸﻬﺪ ﺑﺼﺪﻗﻬﺎ ﻭﺻﻼﺣﻴﺘﻬﺎ ﻭﺇﺻﻼﺣﻬﺎ ﻟﻠﺒﺸﺮﻳﺔ ﺟ‪‬ﻤﻌ‪‬ﺎﺀ ﺍﻟﻮﺍﻗﻊ ﻳﻮﻣ‪‬ﺎ ﺑﻌﺪ ﻳﻮﻡ)‪.(١‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻣﺎ ﻓِﻲ ﺍﻟﹾﺠِﻬ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﺗﺘﻀﻤﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱠﺘِﻲ ﺗ‪‬ﻀ‪‬ﻤ‪‬ﻨﺖ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺣﻮﺍﺩﺙ ﻛﺎﺋﻨﺎﺕ‪،‬‬‫ﻭﻋﻼﻣﺎﺕ ﺳﺘﻜﻮﻥ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺴﺘ‪‬ﻘﺒﻞ‪ ،‬ﻓﻮﻗﻌﺖ ﻛﻤﺎ ﺃﺧﱪ ج)‪.(٢‬‬
‫)‪ (١‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ‪$‬ﺍﻟﹾﻤِﻨﻬ‪‬ﺎﺝ ﺍﻟﻘﺮﺁﻧِﻲ ﻓِﻲ ﺍﻟﺘﺸﺮﻳﻊ‪ #‬ﻟﻌﺒﺪ ﺍﻟﺴﺘﺎﺭ ﻓﺘﺢ ﺍﷲ ﺳﻌﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ )‪،(’١٤١٣‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺇﻥ ﻛﺎﻥ ﻓِﻲ ﺍﻟﹾﻤِﻨﻬ‪‬ﺎﺝ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺇﻻﱠ ﺃﻥﱠ ﺍﻟﺴﻨ‪‬ﺔ ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﹾﻤ‪‬ﺒﻴﻨﺔ‬
‫ﻟﻪ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻳﺜﺒﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻬﻮ ﰲ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳ‪‬ﺔ‪ ،‬ﻓﺎﻹﻋﺠﺎﺯ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻠﻪ ﻓِﻲ ﺍﻟﺴﻨ‪‬ﺔ‪.‬‬

‫)‪ (٢‬ﻭﻗﺪ ﺃﻓﺮﺩ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻛﺘﺎﺏ ‪$‬ﺃﺣﺎﺩﻳﺚ ﺳﻴ‪‬ﺪ ﺍﻟﹾﻤ‪‬ﺮﺳﻠﲔ ﻋﻦ ﺣﻮﺍﺩﺙ ﺍﻟﻘﺮﻥ‬

‫=‬

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‫ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧِﻲ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓِﻲ ﻛﻼﻣﻪ ج ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺃﻣﻮﺭ ﻛﺸﻔﺖ ﺍﻟﺪ‪‬ﺭﺍﺳ‪‬ﺎﺕ‬‫ﺍﻟﻮ‪‬ﺿﻌﻴ‪‬ﺔ ﻋﻦ ﺻﺪﻕ ﻣﺎ ﺃﺧﱪ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳ‪‬ﺨﺺ ﺑﺎﺳﻢ‪$ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ‪ ،(١)#‬ﻭﺗﺸﻤﻞ‬
‫ﻓﻴﻤﺎ ﺗﺸﻤﻞ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻄﺒ‪‬ﻲ‪.‬‬
‫ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﺃﺧﱪ ﻋﻨﻪ ﻣﻦ ﺍﻟﹾﻤ‪‬ﻐﻴﺒﺎﺕ ﻋﻨﺪ ﺍﻷﻣﻢ ﺍﻟﹾﻤ‪‬ﺎﺿﻴﺔ‪.‬‬‫ ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓِﻲ ﻛﻼﻣﻪ ج ﻋﻦ ﺑﻌﺾ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻮﻗﻊ ﻓِﻲ ﺣﻴﺎﺗﻪ ج‬‫ﻛﻤﺎ ﺃﺧﱪ)‪.(٢‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺩﻻﺋﻞ ﻋﻠﻰ ﺻﺪﻕ ﻧﺒﻮﺗﻪ ج‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ‬
‫ﻋﻠﻴﻬﻢ‪ -‬ﻳ‪‬ﺆﻣﻨﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺪ ﺷﺎﻫﺪﻭﺍ ﺗ‪‬ﺤﻘﻖ ﺑﻌﻀٍﻬﺎ‪ ،‬ﻭﺍﻧﺘﻈﺮﻭﺍ ﺑﺘﺼﺪﻳﻖ ﻟِﻤ‪‬ﺎ ﺳﻴﺄﺗِﻲ؛‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺪِﻱ‪ ‬ﺑ‪‬ﻦِ ﺣ‪‬ﺎﺗِﻢٍ ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺎ ﺃﹶﻧ‪‬ﺎ ﻋِﻨ‪‬ﺪ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﺇِﺫﹾ ﺃﹶﺗ‪‬ﺎﻩ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ‪،‬‬
‫ﺸﻜﹶﺎ ﺇِﻟﹶﻴ‪‬ﻪِ ﻗﹶﻄﹾﻊ‪ ‬ﺍﻟﺴ‪‬ﺒِﻴﻞِ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺎ ﻋ‪‬ﺪِﻱ‪ ‬ﻫ‪‬ﻞﹾ ﺭ‪‬ﺃﹶﻳ‪‬ﺖ‪‬‬
‫ﺸﻜﹶﺎ ﺇِﻟﹶﻴ‪‬ﻪِ ﺍﻟﹾﻔﹶﺎﻗﹶﺔﹶ‪ ،‬ﺛﹸﻢ‪ ‬ﺃﹶﺗ‪‬ﺎﻩ‪ ‬ﺁﺧ‪‬ﺮ‪ ‬ﻓﹶ ‪‬‬
‫ﻓﹶ ‪‬‬
‫ﺍﻟﹾﺤِﲑ‪‬ﺓﹶ؟ ﻗﹸﻠﹾﺖ‪ :‬ﻟﹶﻢ‪ ‬ﺃﹶﺭ‪‬ﻫ‪‬ﺎ‪ ،‬ﻭ‪‬ﻗﹶﺪ‪ ‬ﺃﹸﻧ‪‬ﺒِﺌﹾﺖ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ‪ .‬ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺈِﻥﹾ ﻃﹶﺎﻟﹶﺖ‪ ‬ﺑِﻚ‪ ‬ﺣ‪‬ﻴ‪‬ﺎﺓﹲ ﻟﹶﺘ‪‬ﺮ‪‬ﻳ‪‬ﻦ‪ ‬ﺍﻟﻈﱠﻌِﻴﻨ‪‬ﺔﹶ ﺗ‪‬ﺮ‪‬ﺗ‪‬ﺤِﻞﹸ‬
‫ﻣِﻦ‪ ‬ﺍﻟﹾﺤِﲑ‪‬ﺓِ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻄﹸﻮﻑ‪ ‬ﺑِﺎﻟﹾﻜﹶﻌ‪‬ﺒ‪‬ﺔِ ﻻ ﺗ‪‬ﺨ‪‬ﺎﻑ‪ ‬ﺃﹶﺣ‪‬ﺪ‪‬ﺍ ﺇِﻻﱠ ﺍﻟﻠﱠﻪ‪- ‬ﻗﹸﻠﹾﺖ‪ ‬ﻓِﻴﻤ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻨِﻲ ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻧ‪‬ﻔﹾﺴِﻲ‪:‬‬
‫ﻓﹶﺄﹶﻳ‪‬ﻦ‪ ‬ﺩ‪‬ﻋ‪‬ﺎﺭ‪ ‬ﻃﹶ‪‬ﻴﺊٍ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻗﹶﺪ‪ ‬ﺳ‪‬ﻌ‪‬ﺮ‪‬ﻭﺍ ﺍﻟﹾﺒِﻼﺩ‪ ،-‬ﻭ‪‬ﻟﹶﺌِﻦ‪ ‬ﻃﹶﺎﻟﹶﺖ‪ ‬ﺑِﻚ‪ ‬ﺣ‪‬ﻴ‪‬ﺎﺓﹲ ﻟﹶﺘ‪‬ﻔﹾﺘ‪‬ﺤ‪‬ﻦ‪ ‬ﻛﹸﻨ‪‬ﻮﺯ‪ ‬ﻛِﺴ‪‬ﺮ‪‬ﻯ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻛِﺴ‪‬ﺮ‪‬ﻯ ﺑ‪‬ﻦِ ﻫ‪‬ﺮ‪‬ﻣ‪‬ﺰ‪‬؟! ﻗﹶﺎﻝﹶ‪ :‬ﻛِﺴ‪‬ﺮ‪‬ﻯ ﺑ‪‬ﻦ ﻫ‪‬ﺮ‪‬ﻣ‪‬ﺰ‪ ،‬ﻭ‪‬ﻟﹶﺌِﻦ‪ ‬ﻃﹶﺎﻟﹶﺖ‪ ‬ﺑِﻚ‪ ‬ﺣ‪‬ﻴ‪‬ﺎﺓﹲ ﻟﹶﺘ‪‬ﺮ‪‬ﻳ‪‬ﻦ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹶ‬
‫ﻳ‪‬ﺨ‪‬ﺮِﺝ‪ ‬ﻣِﻞﹾﺀَ ﻛﹶﻔﱢﻪِ ﻣِﻦ‪ ‬ﺫﹶﻫ‪‬ﺐٍ ﺃﹶﻭ‪ ‬ﻓِﻀ‪‬ﺔٍ‪ ،‬ﻳ‪ ‬ﹾﻄﻠﹸﺐ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻘﹾﺒ‪‬ﻠﹸﻪ‪ ‬ﻣِﻨ‪‬ﻪ‪‬؛ ﻓﹶﻼ ﻳ‪‬ﺠِﺪ‪ ‬ﺃﹶﺣ‪‬ﺪ‪‬ﺍ ﻳ‪‬ﻘﹾﺒ‪‬ﻠﹸﻪ‪ ‬ﻣِﻨ‪‬ﻪ‪ ،‬ﻭ‪‬ﻟﹶﻴ‪‬ﻠﹾﻘﹶﻴ‪‬ﻦ‪‬‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﺃﹶﺣ‪‬ﺪ‪‬ﻛﹸﻢ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﻠﹾﻘﹶﺎﻩ‪ ‬ﻭ‪‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻪ‪ ‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻪ‪ ‬ﺗ‪‬ﺮ‪‬ﺟ‪‬ﻤ‪‬ﺎﻥﹲ ﻳ‪‬ﺘ‪‬ﺮ‪‬ﺟِﻢ‪ ‬ﻟﹶﻪ‪ ،‬ﻓﹶﻠﹶﻴ‪‬ﻘﹸﻮﻟﹶﻦ‪ ‬ﻟﹶﻪ‪ :‬ﺃﹶﻟﹶﻢ‪ ‬ﺃﹶﺑ‪‬ﻌ‪‬ﺚﹾ ﺇِﻟﹶﻴ‪‬ﻚ‪‬‬
‫ﺭ‪‬ﺳ‪‬ﻮﻻﹰ ﻓﹶﻴ‪‬ﺒ‪‬ﻠﱢﻐ‪‬ﻚ‪‬؟ ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﺑ‪‬ﻠﹶﻰ‪ .‬ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﺃﹶﻟﹶﻢ‪ ‬ﺃﹸﻋ‪‬ﻄِﻚ‪ ‬ﻣ‪‬ﺎﻻﹰ ﻭ‪‬ﺃﹸﻓﹾﻀِﻞﹾ ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪‬؟ ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﺑ‪‬ﻠﹶﻰ‪ .‬ﻓﹶﻴ‪‬ﻨ‪‬ﻈﹸﺮ‪ ‬ﻋ‪‬ﻦ‪‬‬
‫=‬

‫ﺍﻟﻌﺸﺮﻳﻦ‪ #‬ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﻟﺴﲑﻭﺍﻥ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﻟﹾﺠ‪‬ﺪﻳﺪﺓ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ )‪.(’١٤٠٢‬‬

‫)‪ (١‬ﻭﻟِﻤ‪‬ﺤﻤ‪‬ﻮﺩ ﻣﻬﺪﻱ ﺍﺳﺘﻨﺒﻮﻟِﻲ ﻛﺘﺎﺏ ‪$‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﺍﻟﹾﻤ‪‬ﺤ‪‬ﻤ‪‬ﺪﻳ‪‬ﺔ ﻓِﻲ ﺿﻮﺀ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﺭﻑ ﺍﻟﹾﺤ‪‬ﺪﻳﺜﺔ ﻣﺼﺤﻮﺑﺔ ﺑﺘﻮﺟﻴﻬﺎﺕ‬
‫ﻭﻃﺮﺍﺋﻒ ﻫﺎﻣﺔ‪ ،#‬ﻃﺒﻊ ﻣﻜﺘﺒﺔ ﺍﻟﹾﻤﻌﻼ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ )‪.(’١٤٠٧‬‬

‫)‪ (٢‬ﺃﻓﺮﺩ ﺍﻟﹾﺤ‪‬ﺎﻓﻆ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﻧِﻲ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ‪ #‬ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ :‬ﻓﻴﻤﺎ ﺃﺧﱪ ﺑﻪ ج ﻣﻦ‬
‫ﺍﻟﻐﻴﻮﺏ‪ ،‬ﻓﺘﺤﻘﻖ ﻋﻠﻰ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻓِﻲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﻣﻮﺗﻪ‪$ .‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ‪ #‬ﻷﺑِﻲ ﻧﻌﻴﻢ )ﺹ‪.(٤٨٨-٤٦٩‬‬

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‫ﻳ‪‬ﻤِﻴﻨِﻪِ ﻓﹶﻼ ﻳ‪‬ﺮ‪‬ﻯ ﺇِﻻﱠ ﺟ‪‬ﻬ‪‬ﻨ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﻈﹸﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﺴ‪‬ﺎﺭِﻩِ ﻓﹶﻼ ﻳ‪‬ﺮ‪‬ﻯ ﺇِﻻﱠ ﺟ‪‬ﻬ‪‬ﻨ‪‬ﻢ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﻋ‪‬ﺪِﻱ‪ :‬ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﻟﻨ‪‬ﺎﺭ‪ ‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺑِﺸِﻘﱠﺔِ ﺗ‪‬ﻤ‪‬ﺮ‪‬ﺓٍ‪ ،‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺠِﺪ‪ ‬ﺷِﻘﱠﺔﹶ‬
‫ﺗ‪‬ﻤ‪‬ﺮ‪‬ﺓٍ ﻓﹶﺒِﻜﹶﻠِﻤ‪‬ﺔٍ ﻃﹶﻴ‪‬ﺒ‪‬ﺔٍ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﻋ‪‬ﺪِﻱ‪ :‬ﻓﹶﺮ‪‬ﺃﹶﻳ‪‬ﺖ‪ ‬ﺍﻟ ﱠﻈﻌِﻴﻨ‪‬ﺔﹶ ﺗ‪‬ﺮ‪‬ﺗ‪‬ﺤِﻞﹸ ﻣِﻦ‪ ‬ﺍﻟﹾﺤِﲑ‪‬ﺓِ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻄﹸﻮﻑ‪ ‬ﺑِﺎﻟﹾﻜﹶﻌ‪‬ﺒ‪‬ﺔِ ﻻ ﺗ‪‬ﺨ‪‬ﺎﻑ‪‬‬
‫ﺇِﻻﱠ ﺍﻟﻠﱠﻪ‪ ،‬ﻭ‪‬ﻛﹸﻨ‪‬ﺖ‪ ‬ﻓِﻴﻤ‪‬ﻦ‪ ‬ﺍﻓﹾﺘ‪‬ﺘ‪‬ﺢ‪ ‬ﻛﹸﻨ‪‬ﻮﺯ‪ ‬ﻛِﺴ‪‬ﺮ‪‬ﻯ ﺑ‪‬ﻦِ ﻫ‪‬ﺮ‪‬ﻣ‪‬ﺰ‪ ،‬ﻭ‪‬ﻟﹶﺌِﻦ‪ ‬ﻃﹶﺎﻟﹶﺖ‪ ‬ﺑِﻜﹸﻢ‪ ‬ﺣ‪‬ﻴ‪‬ﺎﺓﹲ ﻟﹶﺘ‪‬ﺮ‪‬ﻭ‪‬ﻥﱠ ﻣ‪‬ﺎ‬
‫ﻗﹶﺎﻝﹶ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ﺃﹶﺑ‪‬ﻮ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ج ﻳ‪‬ﺨ‪‬ﺮِﺝ‪ ‬ﻣِﻞﹾﺀَ ﻛﹶﻔﱢﻪِ‪.(١)#‬‬
‫ﻭﻣ‪‬ﺤﻞ ﺍﻟﺸﺎﻫﺪ ﻫﻮ‪ :‬ﻗﻮﻝ ﻋﺪﻱ ﺑﻦ ﺣ‪‬ﺎﺗِﻢ ‪ t‬ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻘﻄﻊ ﺍﻷﺧﲑ‪$ :‬ﻓﺮﺃﻳﺖ‬
‫ﺍﻟﻈﻌﻴﻨﺔ ‪ #...‬ﺇﻟﹶﺦ!!‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ‪- (’٧٢٨‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻗﺪ ﺟ‪‬ﻤﻊ ﻟﻨﺒﻴﻨﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺟ‪‬ﻤﻴﻊ ﺃﻧﻮﺍﻉ‬
‫ﺍﻟﹾﻤ‪‬ﻌﺠﺰﺍﺕ ﻭﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﻕ‪ :‬ﺃﻣ‪‬ﺎ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻴﺔ ﻭﺍﻟﺴ‪‬ﻤﺎﻉ ﻭﺍﻟﺮﺅﻳﺔ؛ ﻓﻤﺜﻞ ﺇﺧﺒﺎﺭ ﻧﺒﻴﻨﺎ‬
‫ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﹾﻤ‪‬ﺘﻘﹶﺪ‪‬ﻣﲔ ﻭﺃﻣ‪‬ﻤﻬﻢ‪ ،‬ﻭﻣ‪‬ﺨ‪‬ﺎﻃﺒﺎﺗﻪ ﻟﹶﻬ‪‬ﻢ ﻭﺃﺣﻮﺍﻟﻪ ﻣﻌﻬﻢ‪ ،‬ﻭﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ‪-‬ﻣﻦ‬
‫ﺍﻷﻭﻟﻴﺎﺀ ﻭﻏﲑﻫﻢ‪ -‬ﺑِﻤ‪‬ﺎ ﻳ‪‬ﻮ‪‬ﺍﻓﻖ ﻣﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﻭﺭﺛﻮﻩ ﺑﺎﻟﺘﻮﺍﺗﺮ‪ ،‬ﺃﻭ ﺑﻐﲑﻩ ﻣﻦ‬
‫ﺠﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ﺑِﻤ‪‬ﺎ‬
‫ﻏﲑ ﺗﻌﻠﻢ ﻟﻪ ﻣﻨﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺧﺒﺎﺭﻩ ﻋﻦ ﺃﻣﻮﺭ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﻭﺍﻟﹾﻤ‪‬ﻼﺋﻜﺔ ﻭﺍﻟﹾ ‪‬‬
‫ﻳ‪‬ﻮﺍﻓﻖ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻪ ﻣﻦ ﻏﲑ ﺗﻌﻠﻢ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﻳﻌﻠﻢ ﺃﻥﱠ ﺫﻟﻚ ﻣ‪‬ﻮ‪‬ﺍﻓﻖ ﻟﻨﻘﻮﻝ ﺍﻷﻧﺒﻴﺎﺀ‪:‬‬
‫ ﺗﺎﺭﺓ ﺑِﻤ‪‬ﺎ ﻓِﻲ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﻧ‪‬ﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﻘﻞ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻮ‪‬ﺍﺗﺮ‪.‬‬‫ ﻭﺗﺎﺭﺓ ﺑِﻤ‪‬ﺎ ﻳﻌﻠﻤﻪ ﺍﻟﹾﺨ‪‬ﺎﺻ‪‬ﺔ ﻣﻦ ﻋ‪‬ﻠﻤ‪‬ﺎﺋﻬﻢ‪ ،‬ﻭﻓِﻰ ﻣﺜﻞ ﻫﺬﺍ ﻗﺪ ﻳﺴﺘﺸﻬﺪ ﺃﻫﻞ‬‫ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﻣﻦ ﺣﻜﻤﺔ ﺇﺑﻘﺎﺋﻬﻢ ﺑﺎﻟﹾﺠِﺰﻳ‪‬ﺔ‪ ،‬ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻪ‪.‬‬
‫ﻓﺈﺧﺒﺎﺭﻩ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻐﺎﺋﺒﺔ ‪-‬ﻣﺎﺿﻴﻬﺎ ﻭﺣﺎﺿﺮﻫﺎ‪ -‬ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻠﻢ ﺍﻟﹾﺨ‪‬ﺎﺭﻕ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺧﺒﺎﺭﻩ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﹾﻤ‪‬ﺴﺘ‪‬ﻘﺒﻠﺔ‪ ،‬ﻣﺜﻞ‪:‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٣٥٩٥‬‬

‫‪-١٠-‬‬

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‫‪ -‬ﻣ‪‬ﻤﻠﻜﺔ ﺃﻣﺘﻪ‪ ،‬ﻭﺯﻭﺍﻝ ﻣ‪‬ﻤﻠﻜﺔ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪] :‬ﻋﻦ ﺛﹶﻮ‪‬ﺑ‪‬ﺎﻥﹶ ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ‬

‫ج‪$ :‬ﺇِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﺯ‪‬ﻭ‪‬ﻯ ﻟِﻲ ﺍﻷَﺭ‪‬ﺽ‪ ،‬ﻓﹶﺮ‪‬ﺃﹶﻳ‪‬ﺖ‪ ‬ﻣ‪‬ﺸ‪‬ﺎﺭِﻗﹶﻬ‪‬ﺎ ﻭ‪‬ﻣ‪‬ﻐ‪‬ﺎﺭِﺑ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺇِﻥﱠ ﺃﹸﻣ‪‬ﺘِﻲ ﺳ‪‬ﻴ‪‬ﺒ‪‬ﻠﹸﻎﹸ ﻣ‪‬ﻠﹾﻜﹸﻬ‪‬ﺎ ﻣ‪‬ﺎ ﺯ‪‬ﻭِﻱ‪‬‬
‫ﻟِﻲ ﻣِﻨ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺃﹸﻋ‪‬ﻄِﻴﺖ‪ ‬ﺍﻟﹾﻜﹶﻨ‪‬ﺰ‪‬ﻳ‪‬ﻦِ ﺍﻷَﺣ‪‬ﻤ‪‬ﺮ‪ ‬ﻭ‪‬ﺍﻷَﺑ‪‬ﻴ‪‬ﺾ‪ ،‬ﻭ‪‬ﺇِﻧ‪‬ﻲ ﺳ‪‬ﺄﹶﻟﹾﺖ‪ ‬ﺭ‪‬ﺑ‪‬ﻲ ﻷُﻣ‪‬ﺘِﻲ ﺃﻻﱠ ﻳ‪‬ﻬ‪‬ﻠِﻜﹶﻬ‪‬ﺎ ﺑِﺴ‪‬ﻨ‪‬ﺔٍ ﻋ‪‬ﺎﻣ‪‬ﺔٍ‪،‬‬
‫ﻭ‪‬ﺃﹶﻻﱠ ﻳ‪‬ﺴ‪‬ﻠﱢﻂﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ ﻣِﻦ‪ ‬ﺳِﻮ‪‬ﻯ ﺃﹶﻧ‪‬ﻔﹸﺴِﻬِﻢ‪‬؛ ﻓﹶﻴ‪‬ﺴ‪‬ﺘ‪‬ﺒِﻴﺢ‪ ‬ﺑ‪‬ﻴ‪‬ﻀ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ،‬ﻭ‪‬ﺇِﻥﱠ ﺭ‪‬ﺑ‪‬ﻲ ﻗﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ،‬ﺇِﻧ‪‬ﻲ‬
‫ﺇِﺫﹶﺍ ﻗﹶﻀ‪‬ﻴ‪‬ﺖ‪ ‬ﻗﹶﻀ‪‬ﺎﺀً ﻓﹶﺈِﻧ‪‬ﻪ‪ ‬ﻻ ﻳ‪‬ﺮ‪‬ﺩ‪ ،‬ﻭ‪‬ﺇِﻧ‪‬ﻲ ﺃﹶﻋ‪‬ﻄﹶﻴ‪‬ﺘ‪‬ﻚ‪ ‬ﻷُﻣ‪‬ﺘِﻚ‪ :‬ﺃﹶﻻﱠ ﺃﹸﻫ‪‬ﻠِﻜﹶﻬ‪‬ﻢ‪ ‬ﺑِﺴ‪‬ﻨ‪‬ﺔٍ ﻋ‪‬ﺎﻣ‪‬ﺔٍ‪ ،‬ﻭ‪‬ﺃﹶﻻﱠ ﺃﹸﺳ‪‬ﻠﱢﻂﹶ‬

‫ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ ﻣِﻦ‪ ‬ﺳِﻮ‪‬ﻯ ﺃﹶﻧ‪‬ﻔﹸﺴِﻬِﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺒِﻴﺢ‪ ‬ﺑ‪‬ﻴ‪‬ﻀ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺍﺟ‪‬ﺘ‪‬ﻤ‪‬ﻊ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺑِﺄﹶﻗﹾﻄﹶﺎﺭِﻫ‪‬ﺎ ‪-‬ﺃﹶﻭ‪ ‬ﻗﹶﺎﻝﹶ‪:‬‬
‫ﻣ‪‬ﻦ‪ ‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺃﹶﻗﹾﻄﹶﺎﺭِﻫ‪‬ﺎ‪ -‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻜﹸﻮﻥﹶ ﺑ‪‬ﻌ‪‬ﻀ‪‬ﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﻬ‪‬ﻠِﻚ‪ ‬ﺑ‪‬ﻌ‪‬ﻀ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺒِﻲ ﺑ‪‬ﻌ‪‬ﻀ‪‬ﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﻌ‪‬ﻀ‪‬ﺎ‪.[(١)#‬‬
‫ ﻭﻗﺘﺎﻝ ﺍﻟﺘﺮﻙ‪] ،‬ﻭﻫﻮ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻋ‪‬ﻤ‪‬ﺮﻭ ﺑ‪‬ﻦ ﺗ‪‬ﻐ‪‬ﻠِﺐ‪ ‬ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج‪:‬‬‫‪$‬ﺇِﻥﱠ ﻣِﻦ‪ ‬ﺃﹶﺷ‪‬ﺮ‪‬ﺍﻁِ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔِ ﺃﹶﻥﹾ ﺗ‪‬ﻘﹶﺎﺗِﻠﹸﻮﺍ ﻗﹶﻮ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﻨ‪‬ﺘ‪‬ﻌِﻠﹸﻮﻥﹶ ﻧِﻌ‪‬ﺎﻝﹶ ﺍﻟﺸ‪‬ﻌ‪‬ﺮِ‪ ،‬ﻭ‪‬ﺇِﻥﱠ ﻣِﻦ‪ ‬ﺃﹶﺷ‪‬ﺮ‪‬ﺍﻁِ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔِ ﺃﹶﻥﹾ‬
‫ﺗ‪‬ﻘﹶﺎﺗِﻠﹸﻮﺍ ﻗﹶﻮ‪‬ﻣ‪‬ﺎ ﻋِﺮ‪‬ﺍﺽ‪ ‬ﺍﻟﹾﻮ‪‬ﺟ‪‬ﻮﻩِ ﻛﹶﺄﹶﻥﱠ ﻭ‪‬ﺟ‪‬ﻮﻫ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﺠ‪‬ﺎﻥﱡ ﺍﻟﹾﻤ‪‬ﻄﹾﺮ‪‬ﻗﹶﺔﹸ‪.[(٢)#‬‬
‫ﻭﺃﻟﻮﻑ ﻣﺆﻟﻔﺔ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱠﺘِﻲ ﺃﺧﱪ ﺑِﻬ‪‬ﺎ‪ ،‬ﻣﺬﻛﻮﺭ ﺑﻌﻀﻬﺎ ﰲ ﻛﺘﺐ ﺩﻻﺋﻞ‬
‫ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻓﻀﺎﺋﻠﻪ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﹾﻤ‪‬ﻐ‪‬ﺎﺯﻱ‪ :‬ﻣﺜﻞ ‪$‬ﺩﻻﺋﻞ‬
‫ﺍﻟﻨﺒﻮﺓ‪ #‬ﻷﺑِﻲ ﻧﻌﻴﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻭﺳﲑﺓ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻛﺘﺐ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﹾﻤ‪‬ﺴﻨﺪﺓ ﻛـ‪:‬‬
‫ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣ‪‬ﻤ‪‬ﺪ‪ ،‬ﻭﺍﻟﹾﻤ‪‬ﺪﻭﻧﺔ ﻛـ‪$ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،(٣)#‬ﻭﻏﲑ ﺫﻟﻚ ﻣِﻤ‪‬ﺎ ﻫﻮ ﻣﺬﻛﻮﺭ‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻫﻼﻙ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ ...‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٨٨٩‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﺠِﻬ‪‬ﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﺘﺎﻝ ﺍﻟﺘﺮﻙ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٩٢٧‬‬
‫)‪ (٣‬ﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﺧﺮﻭﺝ ﺍﻟﻨﺎﺭ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٧١٢١‬ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ‬

‫ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺰ‪‬ﻣ‪‬ﻦ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﻓﻴﻪ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٥٧‬؛ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج‬
‫ﻗﹶﺎﻝﹶ‪$ :‬ﻻ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹾﺘ‪‬ﺘِﻞﹶ ﻓِﺌﹶﺘ‪‬ﺎﻥِ ﻋ‪‬ﻈِﻴﻤ‪‬ﺘ‪‬ﺎﻥِ ﻳ‪‬ﻜﹸﻮﻥﹸ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻣ‪‬ﻘﹾﺘ‪‬ﻠﹶﺔﹲ ﻋ‪‬ﻈِﻴﻤ‪‬ﺔﹲ ﺩ‪‬ﻋ‪‬ﻮ‪‬ﺗ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻭ‪‬ﺍﺣِﺪ‪‬ﺓﹲ‪ ،‬ﻭ‪‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺚﹶ‬
‫ﺩ‪‬ﺟ‪‬ﺎﻟﹸﻮﻥﹶ ﻛﹶﺬﱠﺍﺑ‪‬ﻮﻥﹶ ﻗﹶﺮِﻳﺐ‪ ‬ﻣِﻦ‪ ‬ﺛﹶﻼﺛِﲔ‪ ،‬ﻛﹸﻠﱡﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺰ‪‬ﻋ‪‬ﻢ‪ ‬ﺃﹶﻧﻪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ‪ ،‬ﻭ‪‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻘﹾﺒ‪‬ﺾ‪ ‬ﺍﻟﹾﻌِﻠﹾﻢ‪ ،‬ﻭ‪‬ﺗ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﺍﻟﺰ‪‬ﻻﺯِﻝﹸ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ‪‬‬

‫ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥﹸ‪ ،‬ﻭ‪‬ﺗ‪‬ﻈﹾﻬ‪‬ﺮ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ،‬ﻭ‪‬ﻳ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ‪- ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾﻘﹶﺘ‪‬ﻞﹸ‪ ،-‬ﻭ‪‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﻓِﻴﻜﹸﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﻝﹸ ﻓﹶﻴ‪‬ﻔِﻴﺾ‪ ،‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻬِﻢ‪ ‬ﺭ‪‬ﺏ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﻝِ‬
‫ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻘﹾﺒ‪‬ﻞﹸ ﺻ‪‬ﺪ‪‬ﻗﹶﺘ‪‬ﻪ‪ ،‬ﻭ‪‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻌ‪‬ﺮِﺿ‪‬ﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪ ،‬ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹶ ﺍﻟﱠﺬِﻱ ﻳ‪‬ﻌ‪‬ﺮِﺿ‪‬ﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪ :‬ﻻ ﺃﹶﺭ‪‬ﺏ‪ ‬ﻟِﻲ ﺑِﻪِ‪ .‬ﻭ‪‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺘ‪‬ﻄﹶﺎﻭ‪‬ﻝﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻓِﻲ‬
‫ﺸﻤ‪‬ﺲ‪ ‬ﻣِﻦ‪ ‬ﻣ‪‬ﻐ‪‬ﺮِﺑِﻬ‪‬ﺎ‪ ،‬ﻓﹶﺈِﺫﹶﺍ ﻃﹶﻠﹶﻌ‪ ‬‬
‫ﺖ‬
‫ﺍﻟﹾﺒ‪‬ﻨ‪‬ﻴ‪‬ﺎﻥِ‪ ،‬ﻭ‪‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻤ‪‬ﺮ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﺑِﻘﹶﺒ‪‬ﺮِ ﺍﻟﺮ‪‬ﺟ‪‬ﻞِ‪ ،‬ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﻳ‪‬ﺎ ﻟﹶﻴ‪‬ﺘ‪‬ﻨِﻲ ﻣ‪‬ﻜﹶﺎﻧ‪‬ﻪ‪ .‬ﻭ‪‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻄﹾﻠﹸﻊ‪ ‬ﺍﻟ ‪‬‬
‫=‬

‫‪-١١-‬‬

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‫ﺃﻳﻀ‪‬ﺎ ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻭﺍﻟﹾﺠ‪‬ﺪﻝ ﻛـ‪$ :‬ﺃﻋﻼﻡ ﺍﻟﻨﺒﻮﺓ‪ #‬ﻟﻠﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﹾﺠ‪‬ﺒ‪‬ﺎﺭ‬
‫ﻭﻟﻠﻤﺎﻭﺭﺩﻱ)‪ ،(١‬ﻭ ‪$‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ‪ #‬ﻟﻠﻘﺮﻃﺒِﻲ‪ ،‬ﻭﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﺧﱪ ﻋﻨﻪ ﻏﲑﻩ ﻣِﻤ‪‬ﺎ ﻭﺟﺪ ﻓِﻲ ﻛﺘﺐ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﹾﻤ‪‬ﺘﻘﹶﺪ‪‬ﻣﲔ‪ ،‬ﻭﻫﻰ ﻓِﻲ‬
‫ﻭﻗﺘﻨﺎ ﻫﺬﺍ ﺍﺛﻨﺎﻥ ﻭﻋﺸﺮﻭﻥ ﻧﺒﻮ‪‬ﺓ ﺑﺄﻳﺪﻱ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻛـ‪ :‬ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﺍﻹﻧ‪‬ﺠﻴﻞ‪،‬‬
‫ﻭﺍﻟﺰﺑﻮﺭ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﻌﻴﺎ‪ ،‬ﻭﺣﺒﻘﻮﻕ‪ ،‬ﻭﺩﺍﻧﻴﺎﻝ‪ ،‬ﻭﺃﺭﻣﻴﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺧﺒﺎﺭ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺍﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺧﺒﺎﺭ ﺍﻟﹾﺠِﻦ ﻭﺍﻟﹾﻬ‪‬ﻮﺍﺗﻒ ﺍﻟﹾﻤ‪‬ﻄﻠﻘﺔ‪.‬‬
‫ﻭﺇﺧﺒﺎﺭ ﺍﻟﻜﻬﻨﺔ ﻛﺴﻄﻴﺢ ﻭﺷﻖ ﻭﻏﲑﻫِﻤ‪‬ﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻣﺎﺕ ﻭﺗﻌﺒﲑﻫﺎ ﻛﻤﻨﺎﻡ ﻛﺴﺮﻯ ﻭﺗﻌﺒﲑ ﺍﻟﹾﻤﻮﺑﺬﺍﻥ‪.‬‬
‫ﻭﻛﺬﺍ ﺇﺧﺒﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻘﺪﻣﲔ ﺑِﻤ‪‬ﺎ ﻣ‪‬ﻀ‪‬ﻰ ﻭﻣﺎ ﻋﱪ ﻫﻮ ﻣﻦ ﺃﻋﻼﻣﻬﻢ‪ #‬ﺍ’)‪.(٢‬‬
‫‪ ‬‬

‫ﺍﻟﹾﻤ‪‬ﺮﺟﻊ ﻓِﻲ ﻣﻌﺮﻓﺔ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻫﻮ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ ج ﻭﻣﺎ ﺟﺎﺀ ﻋﻨﻪ؛ ﻓﻼ ﻳﺮﺟﻊ ﻓﻴﻪ ﺇﻟﹶﻰ‪:‬‬
‫ ﺃﺧﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬‫ ﻭﻻ ﺇﻟﹶﻰ ﺍﻟﺮﺅﻯ ﻭﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻣﺎﺕ‪.‬‬‫ ﻭﻻ ﺇﻟﹶﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﹾﻤ‪‬ﻮﺿ‪‬ﻮﻋ‪‬ﺔ‪.‬‬‫=‬
‫ﻭ‪‬ﺭ‪‬ﺁﻫ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺱ‪- ‬ﻳ‪‬ﻌ‪‬ﻨِﻲ‪ :‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺃﹶﺟ‪‬ﻤ‪‬ﻌ‪‬ﻮﻥﹶ‪-‬؛ ﻓﹶﺬﹶﻟِﻚ‪ ‬ﺣِﲔ‪ ‬ﻻ ﻳ‪‬ﻨ‪‬ﻔﹶﻊ‪ ‬ﻧ‪‬ﻔﹾﺴ‪‬ﺎ ﺇِﻳ‪‬ﻤ‪‬ﺎﻧ‪‬ﻬ‪‬ﺎ ﻟﹶﻢ‪ ‬ﺗ‪‬ﻜﹸﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﺖ‪ ‬ﻣِﻦ‪ ‬ﻗﹶﺒ‪‬ﻞﹸ ﺃﹶﻭ‪ ‬ﻛﹶﺴ‪‬ﺒ‪‬ﺖ‪‬‬
‫ﻓِﻲ ﺇِﻳ‪‬ﻤ‪‬ﺎﻧِﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪‬ﺍ‪ ،‬ﻭ‪‬ﻟﹶﺘ‪‬ﻘﹸﻮﻣ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﻭ‪‬ﻗﹶﺪ‪ ‬ﻧ‪‬ﺸ‪‬ﺮ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻼﻥِ ﺛﹶﻮ‪‬ﺑ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ؛ ﻓﹶﻼ ﻳ‪‬ﺘ‪‬ﺒ‪‬ﺎﻳ‪‬ﻌ‪‬ﺎﻧِﻪِ‪ ،‬ﻭ‪‬ﻻ ﻳ‪‬ﻄﹾﻮِﻳ‪‬ﺎﻧِﻪِ‪ ،‬ﻭ‪‬ﻟﹶﺘ‪‬ﻘﹸﻮﻣ‪‬ﻦ‪‬‬
‫ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﻭ‪‬ﻗﹶﺪ‪ ‬ﺍﻧ‪‬ﺼ‪‬ﺮ‪‬ﻑ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﺑِﻠﹶﺒ‪‬ﻦِ ﻟِﻘﹾﺤ‪‬ﺘِﻪِ ﻓﹶﻼ ﻳ‪ ‬ﹾﻄﻌ‪‬ﻤ‪‬ﻪ‪ ،‬ﻭ‪‬ﻟﹶﺘ‪‬ﻘﹸﻮﻣ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﻠِﻴﻂﹸ ﺣ‪‬ﻮ‪‬ﺿ‪‬ﻪ‪ ‬ﻓﹶﻼ ﻳ‪‬ﺴ‪‬ﻘِﻲ ﻓِﻴﻪِ‪،‬‬

‫ﻭ‪‬ﻟﹶﺘ‪‬ﻘﹸﻮﻣ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﻭ‪‬ﻗﹶﺪ‪ ‬ﺭ‪‬ﻓﹶﻊ‪ ‬ﺃﹸﻛﹾﻠﹶﺘ‪‬ﻪ‪ ‬ﺇِﻟﹶﻰ ﻓِﻴﻪِ ﻓﹶﻼ ﻳ‪‬ﻄﹾﻌ‪‬ﻤ‪‬ﻬ‪‬ﺎ‪.#‬‬

‫)‪ (١‬ﻣﻄﺒﻮﻉ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ )‪.(’١٤٠١‬‬

‫)‪ (٢‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ (٣١٨-٣١٥/١١‬ﺑﺎﺧﺘﺼﺎﺭ ﻳﺴﲑ ﺟﺪ‪‬ﺍ‪ ،‬ﻭﻣﺎ ﺑﲔ ﺍﻟﹾﻤ‪‬ﻌﻘﹸﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻟﻺﻳﻀﺎﺡ‪.‬‬

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‫ ﻭﻻ ﺇﻟﹶﻰ ﺍﻟﻘﻴﺎﺱ‪.‬‬‫ ﻭﻻ ﺇﻟﹶﻰ ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ‪ ،‬ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩﻳ‪‬ﺔ‪ ،‬ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ؛ ﺇﺫ ﺃﺣﺎﺩﻳﺚ‬‫ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﻭﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻣﻼﺣﻢ ﻫﻮ ﻣﻦ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﺍﻟﺪ‪‬ﻳﻦ ﺗﻮﻗﻴﻒ‪.‬‬
‫ﻓﻜﻞ ﻣﺎ ﺻﺢ‪ ‬ﻋﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج ﺃﻧﻪ ﺃﺧﱪ ﺑﻮﻗﻮﻋﻪ؛ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ‬
‫ﻣﺴﻠﻢ‪ ،‬ﺳﻮﺍﺀ ﺃﺩﺭﻛﺘﻪ ﻋﻘﻮﻟﻨﺎ‪ ،‬ﺃﻭ ﻟﹶﻢ‪ ‬ﺗ‪‬ﺪﺭﻛﻪ‪.‬‬
‫ﻭﺫﻟﻚ ﻣﻦ ﺗ‪‬ﺤﻘﻴﻖ ﺍﻟﺸ‪‬ﻬ‪‬ﺎﺩﺓ ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬
‫﴾ ]ﺍﻟﻨﺠﻢ‪.[٤-٣:‬‬
‫ﻭﻗﺪ ﻗﹶﺎﻝﹶ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺍﳊﺸﺮ‪.[٧:‬‬
‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫ﻋﻦ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦِ ﺍﻟﹾﺨ‪‬ﻄﱠﺎﺏِ ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻤ‪‬ﺎ ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﻋِﻨ‪‬ﺪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﺫﹶﺍﺕ‪ ‬ﻳ‪‬ﻮ‪‬ﻡٍ ﺇِﺫﹾ ﻃﹶﻠﹶﻊ‪‬‬
‫ﺸﻌ‪‬ﺮِ‪ ،‬ﻻ ﻳ‪‬ﺮ‪‬ﻯ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﺃﹶﺛﹶﺮ‪ ‬ﺍﻟﺴ‪‬ﻔﹶﺮِ‪ ،‬ﻭ‪‬ﻻ‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ ﺭ‪‬ﺟ‪‬ﻞﹲ ﺷ‪‬ﺪِﻳﺪ‪ ‬ﺑ‪‬ﻴ‪‬ﺎﺽِ ﺍﻟﺜﱢﻴ‪‬ﺎﺏِ‪ ،‬ﺷ‪‬ﺪِﻳﺪ‪ ‬ﺳ‪‬ﻮ‪‬ﺍﺩِ ﺍﻟ ‪‬‬
‫ﻳ‪‬ﻌ‪‬ﺮِﻓﹸﻪ‪ ‬ﻣِﻨ‪‬ﺎ ﺃﹶﺣ‪‬ﺪ‪ ،‬ﺣ‪‬ﺘ‪‬ﻰ ﺟ‪‬ﻠﹶﺲ‪ ‬ﺇِﻟﹶﻰ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج‪ ،‬ﻓﹶﺄﹶﺳ‪‬ﻨ‪‬ﺪ‪ ‬ﺭ‪‬ﻛﹾﺒ‪‬ﺘ‪‬ﻴ‪‬ﻪِ ﺇِﻟﹶﻰ ﺭ‪‬ﻛﹾﺒ‪‬ﺘ‪‬ﻴ‪‬ﻪِ‪ ،‬ﻭ‪‬ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﻛﹶﻔﱠﻴ‪‬ﻪِ‬
‫ﻋ‪‬ﻠﹶﻰ ﹶﻓﺨِﺬﹶﻳ‪‬ﻪِ‪ ،‬ﻭ‪‬ﻗﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ،‬ﺃﹶﺧ‪‬ﺒِﺮ‪‬ﻧِﻲ ﻋ‪‬ﻦ ﺍ ِﻹﺳ‪‬ﻼﻡِ؟‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪ :‬ﺍﻹِﺳ‪‬ﻼﹶﻡ‪ :‬ﺃﹶﻥﹾ ﺗ‪‬ﺸ‪‬ﻬ‪‬ﺪ‪ ‬ﺃﹶﻥﹾ ﻻ ﺇِﻟﹶﻪ‪ ‬ﺇِﻻﱠ ﺍﻟﻠﱠﻪ‪ ،‬ﻭ‪‬ﺃﹶﻥﱠ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪‬ﺍ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪،‬‬
‫ﻭ‪‬ﺗ‪‬ﻘِﻴﻢ‪ ‬ﺍﻟﺼ‪‬ﻼﺓﹶ‪ ،‬ﻭ‪‬ﺗ‪‬ﺆ‪‬ﺗِﻲ‪ ‬ﺍﻟﺰ‪‬ﻛﹶﺎﺓﹶ‪ ،‬ﻭ‪‬ﺗ‪‬ﺼ‪‬ﻮﻡ‪ ‬ﺭ‪‬ﻣ‪‬ﻀ‪‬ﺎﻥﹶ‪ ،‬ﻭ‪‬ﺗ‪‬ﺤ‪‬ﺞ‪ ‬ﺍﻟﹾﺒ‪‬ﻴ‪‬ﺖ‪ ‬ﺇِﻥﹾ ﺍﺳ‪‬ﺘ‪‬ﻄﹶﻌ‪‬ﺖ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ ﺳ‪‬ﺒِﻴﻼﹰ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺻ‪‬ﺪ‪‬ﻗﹾﺖ‪ .‬ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻌ‪‬ﺠِﺒ‪‬ﻨ‪‬ﺎ ﻟﹶﻪ‪ ‬ﻳ‪‬ﺴ‪‬ﺄﹶﻟﹸﻪ‪ ‬ﻭ‪‬ﻳ‪‬ﺼ‪‬ﺪ‪‬ﻗﹸﻪ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺄﹶﺧ‪‬ﺒِﺮ‪‬ﻧِﻲ ﻋ‪‬ﻦ ﺍﻹِﻳ‪‬ﻤ‪‬ﺎﻥِ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶﻥﹾ ﺗ‪‬ﺆ‪‬ﻣِﻦ‪ ‬ﺑِﺎﻟﻠﱠﻪِ‪ ،‬ﻭ‪‬ﻣ‪‬ﻼﺋِﻜﹶﺘِﻪِ‪ ،‬ﻭ‪‬ﻛﹸﺘ‪‬ﺒِﻪِ‪ ،‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻠِﻪِ‪ ،‬ﻭ‪‬ﺍﻟﻴ‪‬ﻮ‪‬ﻡِ ﺍﻵﺧِﺮِ‪ ،‬ﻭ‪‬ﺗ‪‬ﺆ‪‬ﻣِﻦ‪ ‬ﺑِﺎﻟﹾﻘﹶﺪ‪‬ﺭِ ﺧ‪‬ﻴ‪‬ﺮِﻩِ‬
‫ﻭ‪‬ﺷ‪‬ﺮ‪‬ﻩِ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺻ‪‬ﺪ‪‬ﻗﹾﺖ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺄﹶﺧ‪‬ﺒِﺮ‪‬ﻧِﻲ ﻋ‪‬ﻦ ﺍﻹِﺣ‪‬ﺴ‪‬ﺎﻥِ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶﻥﹾ ﺗ‪‬ﻌ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻛﹶﺄﹶﻧ‪‬ﻚ‪ ‬ﺗ‪‬ﺮ‪‬ﺍﻩ‪ ،‬ﻓﹶﺈِﻥﹾ ﻟﹶﻢ‪ ‬ﺗ‪‬ﻜﹸﻦ‪ ‬ﺗ‪‬ﺮ‪‬ﺍﻩ‪‬؛ ﻓﹶﺈِﻧ‪‬ﻪ‪ ‬ﻳ‪‬ﺮ‪‬ﺍﻙ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺄﹶﺧ‪‬ﺒِﺮ‪‬ﻧِﻲ ﻋ‪‬ﻦ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔِ؟‬

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‫ﻗﹶﺎﻝﹶ‪ :‬ﻣ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺌﹸﻮﻝﹸ ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺑِﺄﹶﻋ‪‬ﻠﹶﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﺋِﻞِ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺄﹶﺧ‪‬ﺒِﺮ‪‬ﻧِﻲ ﻋ‪‬ﻦ‪ ‬ﺃﹶﻣ‪‬ﺎﺭ‪‬ﺗِﻬ‪‬ﺎ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶﻥﹾ ﺗ‪‬ﻠِﺪ‪ ‬ﺍﻷَﻣ‪‬ﺔﹸ ﺭ‪‬ﺑ‪‬ﺘ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺃﹶﻥﹾ ﺗ‪‬ﺮ‪‬ﻯ ﺍﻟﹾﺤ‪‬ﻔﹶﺎﺓﹶ ﺍﻟﹾﻌ‪‬ﺮ‪‬ﺍﺓﹶ ﺍﻟﹾﻌ‪‬ﺎﻟﹶﺔﹶ ﺭِﻋ‪‬ﺎﺀَ ﺍﻟﺸ‪‬ﺎﺀِ ﻳ‪‬ﺘ‪‬ﻄﹶﺎﻭ‪‬ﻟﹸﻮﻥﹶ ﻓِﻲ‬
‫ﺍﻟﹾﺒ‪‬ﻨ‪‬ﻴ‪‬ﺎﻥِ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺛﹸﻢ‪ ‬ﺍﻧ‪‬ﻄﹶﻠﹶﻖ‪ ،‬ﻓﹶﻠﹶﺒِﺜﹾﺖ‪ ‬ﻣ‪‬ﻠِﻴ‪‬ﺎ‪ ،‬ﺛﹸﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻟِﻲ‪ :‬ﻳ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺮ‪ ،‬ﺃﹶﺗ‪‬ﺪ‪‬ﺭِﻱ ﻣ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﺋِﻞﹸ؟‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹸﻪ‪ ‬ﺃﹶﻋ‪‬ﻠﹶﻢ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺈِﻧ‪‬ﻪ‪ ‬ﺟِﺒ‪‬ﺮِﻳﻞﹸ ﺃﹶﺗ‪‬ﺎﻛﹸﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﱢﻤ‪‬ﻜﹸﻢ‪ ‬ﺩِﻳﻨ‪‬ﻜﹸﻢ‪.(١)#‬‬
‫ﻭﻣ‪‬ﺤﻞ ﺍﻟﺸﺎﻫﺪ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ :‬ﻗﻮﻟﻪ‪$ :‬ﻓﹶﺈِﻧ‪‬ﻪ‪ ‬ﺟِﺒ‪‬ﺮِﻳﻞﹸ ﺃﹶﺗ‪‬ﺎﻛﹸﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﱢﻤ‪‬ﻜﹸﻢ‪ ‬ﺩِﻳﻨ‪‬ﻜﹸﻢ‪.#‬‬
‫ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻧﻪ ﺫﻛﺮ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺳﺆﺍﻟﻪ ﻋﻦ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﻭﻋﻦ ﺃﻣ‪‬ﺎﺭ‪‬ﺍﺗِﻬ‪‬ﺎ‪ ،‬ﻭﻋ‪‬ﺪ‪ ‬ﻫﺬﺍ‬
‫ﻣﻦ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﺃﻣﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺣﻮﺍﻟﹸﻬ‪‬ﺎ‪ ،‬ﻭﺍﻟﹾﻤ‪‬ﻼﺣﻢ ﻛﻠﻬﺎ ﻣﻦ ﺷﺄﻥ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺍﻟﺪ‪‬ﻳﻦ‪،‬‬
‫ﺍﻟﺬﻱ ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫‪ ‬‬

‫ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘ‪‬ﻦ ﻣﺜﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺧﺮﻯ‪ ،‬ﻻﺑﺪ ﻣﻦ ﺟ‪‬ﻤﻊ ﺭﻭ‪‬ﺍﻳﺎﺗِﻬ‪‬ﺎ ﻓِﻲ‬
‫ﺍﻟﹾﻤ‪‬ﻮﺿ‪‬ﻮﻉ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﻮﻗﻒ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥﱠ ﻣﻦ ﺃﻓﻀﻞ ﻃﺮﻕ ﺗﻔﺴﲑ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ :‬ﺷﺮﺡ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺑﺎﻟﹾﺤ‪‬ﺪﻳﺚ‪ ،‬ﻓﻤﺎ ﺃﺟ‪‬ﻤِﻞﹶ ﺃﻭ‬

‫ﺍﺧﺘ‪‬ﺼِﺮ‪ ‬ﻓِﻲ ﺭﻭﺍﻳﺔ ﻓﹸﺴ‪‬ﺮ‪ ‬ﻓِﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﻳﻔﺴﺮ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺑِﺤ‪‬ﺪﻳﺚ ﺁﺧﺮ ﻓِﻲ ﺍﻟﺒﺎﺏ)‪ ،(٢‬ﻭﻫﺬﻩ‬

‫ﺃﻋﻠﻰ ﻃﺮﻕ ﺷﺮﺡ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ ،‬ﻭﺃﻓﻀﻠﻬﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺃﺳﻠﻤﻬﺎ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓِﻲ ﺍﻟﹾﺨ‪‬ﻄﺄ)‪.(٣‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٨‬‬

‫)‪ (٢‬ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻫﺬﺍ ﻛﺜﲑﺓ‪ ،‬ﻭﺃﻛﺘﻔﻲ ﻫﻨﺎ ﺑﺎﻹﺷﺎﺭﺓ ﺍﻟﻌﺎﻣ‪‬ﺔ؛ ﻓﺎﻧﻈﺮ‪) :‬ﺍﻹﺣﺴﺎﻥ ‪ ،(١٨٨/٨‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪،٧٤ ،٥٧/١‬‬
‫‪.(١٢١/٤) ،(٤٧٩ ،٣٢ ،٣١ ،٢٤/٢) ،(٢٣٧ ،٢١٣ ،١٥٩‬‬

‫)‪ (٣‬ﻭﻗﺪ ﺗﻜﻠﻤﺖ ﻋﻦ ﻃﺮﻕ ﺷﺮﺡ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻓِﻲ ﻛﺘﺎﺑِﻲ ‪$‬ﻋﻠﻢ ﺷﺮﺡ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻭﺭﻭﺍﻓﺪﻩ‪ ،#‬ﻭﻗﺪ ﺃﺟﻴﺰ ‪-‬ﺑِﺤ‪‬ﻤﺪ ﷲ‪-‬‬
‫ﻟﻠﻨﺸﺮ ﻓِﻲ ﻣﻌﻬﺪ ﺍﻟﺒﺤﻮﺙ‪ ،‬ﺿﻤﻦ ﻣﻄﺒﻮﻋﺎﺕ ﻣﺮﻛﺰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺒﺤﻮﺙ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫‪-١٤-‬‬

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‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ‪- (’٢٠٤‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺇﺫﺍ ﻟﹶﻢ‪ ‬ﺗ‪‬ﺠﺘ‪‬ﻤﻊ‬
‫ﻃﺮﻗﻪ ﻟﹶﻢ‪ ‬ﺗﻔﻬﻤﻪ‪ ،‬ﻭﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻳ‪‬ﻔﺴﺮ ﺑﻌﻀﻪ ﺑﻌﻀ‪‬ﺎ‪ #‬ﺍ’ )‪.(١‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ )ﺕ‪- (’٤٥٦‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ‪ -‬ﻓِﻲ ﻣﻌﺮﺽ ﻛﻼﻡ ﻟﻪ ﻋﻦ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﹾﻤ‪‬ﺘﻌ‪‬ﺎﺭﺿ‪‬ﺔ‪ ،‬ﻭﻛﻴﻒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﻨﻊ ﻣﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺣﺘ‪‬ﻰ ﺗﻔﻬﻢ ﻋ‪‬ﻠﹶﻰ ﻭﺟﻬﻬﺎ‪$ :‬ﺗﺄﻟﻴﻒ ﻛﻼﻡ‬
‫ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻭﺿﻢ ﺑﻌﻀﻪ ﺇﻟﹶﻰ ﺑﻌﺾ‪ ،‬ﻭﺍﻷﺧﺬ ﺑِﺠ‪‬ﻤﻴﻌﻪ ﻓﺮﺽ ﻻ ﻳ‪‬ﺤﻞ ﺳﻮﺍﻩ‪ #‬ﺍ’)‪.(٢‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ )ﺕ‪- (’٥٤٤‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻳ‪‬ﺤﻜﻢ ﺑﻌﻀﻪ ﻋﻠﻰ‬
‫ﺑﻌﺾ‪ ،‬ﻭﻳ‪‬ﺒﲔ ﻣ‪‬ﻔﺴﺮﻩ ﻣﺸﻜﻠﻪ‪.#‬‬
‫ﻭﻗﺎﻝ ﻓِﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪$ :‬ﻓﺎﻟﹾﺤ‪‬ﺪﻳﺚ ﻳ‪‬ﻔﺴ‪‬ﺮ ﺑﻌﻀﻪ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻭﻳﺮﻓﻊ ﻣ‪‬ﻔﹶﺴﺮﻩ ﺍﻹﺷﻜﺎﻝ‬
‫ﻋﻦ ﻣ‪‬ﺠﻤﻠﻪ ﻭﻣ‪‬ﺘﺸ‪‬ﺎﺑِﻬﻪ‪.#‬‬
‫ﻭﻗﺎﻝ ﻋﻨﺪ ﺷﺮﺡ ﺣﺪﻳﺚ‪$ :‬ﻭﻗﺪ ﺟﺎﺀ ﻣ‪‬ﻔﺴﺮ‪‬ﺍ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺑِﻤ‪‬ﺎ ﻻ ﻳ‪‬ﺤﺘﺎﺝ ﺇﻟﹶﻰ ﻏﲑﻩ‪ #‬ﺍ’)‪.(٣‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺃﺑِﻲ ﺷ‪‬ﺎﻣ‪‬ﺔ )ﺕ‪- (’٦٦٥‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺃﻟﻔﺎﻅ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺑﺎﺧﺘﻼﻑ ﻃﺮﻗﻪ‬
‫ﺗ‪‬ﻔﹶﺴ‪‬ﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻣﺎ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭ‪‬ﻫﻢ ﺑﻌﺾ ﺍﻟﺮ‪‬ﻭ‪‬ﺍﺓ ﻓِﻲ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱠﺘِﻲ‬
‫ﻳﺘﻮﻫﻢ ﻓﻴﻬﺎ ﺗﻔﺴﲑ ﻣﺎ ﺃﺟ‪‬ﻤ‪‬ﻠﻪ ﻏﲑﻩ؛ ﻭﻳ‪‬ﺤﻤﻞ ﻋﻠﻰ ﻏﻠﻂ ﺫﻟﻚ ﺍﻟﺮﺍﻭﻱ ﻟﺮﻭﺍﻳﺘﻪ ﺫﻟﻚ‬
‫ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺑﺎﻟﹾﻤ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﺬﻱ ﻓﻬﻤﻪ ﻭﺃﺧﻄﺄ ﻓﻴﻪ‪ ،‬ﻭﺇﻧ‪‬ﻤ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﻌﻨ‪‬ﻰ ﻏﲑ ﺫﻟﻚ‪ #‬ﺍ’)‪.(٤‬‬
‫)‪ (١‬ﺍﻟﹾﺠ‪‬ﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴ‪‬ﺎﻣﻊ )‪ ،(٢١٢/٢‬ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻭﺭﺩﻫﺎ ﺍﻟﹾﺨ‪‬ﻄﻴﺐ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﻓﻴﻤﺎ‬
‫ﻳﺘﻌﻠﻖ ﺑِﺠ‪‬ﻤﻊ ﺍﻟﻄﺮﻕ ﻭﺍﻷﺳﺎﻧﻴﺪ‪ ،‬ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﻓﻬﻤﻬﺎ ﻋﻠﻰ ﺍﻟﻌ‪‬ﻤ‪‬ﻮﻡ ﺑِﻤ‪‬ﺎ ﻳﺸﻤﻞ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻦ‪ ،‬ﺑﻞ ﻫﻲ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺘﻮﻥ ﻣﻦ‬
‫ﺑﺎﺏ ﺃﻭﻟﹶﻰ‪.‬‬
‫)‪ (٢‬ﺍﻟﹾﻤ‪‬ﺤ‪‬ﻠﱠﻰ )‪.(٢٤٠/٣‬‬

‫)‪ (٣‬ﻫﺬﻩ ﺍﻟﻨﻘﻮﻝ ﺍﻟﺜﻼﺛﺔ ﻋﻦ ﻋﻴﺎﺽ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ ‪$‬ﺇﻛﻤﺎﻝ ﺍﻟﹾﻤ‪‬ﻌﻠﻢ‪ ،#‬ﺃﻭﺭﺩﻫﺎ ﺻﺎﺣﺐ ‪$‬ﻣ‪‬ﻨﻬ‪‬ﺠﻴ‪‬ﺔ ﻓﻘﻪ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‬
‫ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻓِﻲ ﺇﻛﻤﺎﻝ ﺍﻟﹾﻤ‪‬ﻌﻠﻢ ﺑﻔﻮﺍﺋﺪ ﻣﺴﻠﻢ‪ #‬ﺣﺴﲔ ﺑﻦ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺍﻟﺸﻮﺍﻁ )ﺹ‪.(١٩٣‬‬

‫)‪ (٤‬ﺍﻟﺒﺴﻤﻠﺔ )ﺍﻟﻜﺒﲑ(‪ ،‬ﻣ‪‬ﺨﻄﻮﻁ‪ ،‬ﻟﻮﺣﺔ )‪/٥‬ﺃ(‪) ،‬ﻭﻗﺪ ﺣ‪‬ﻘﻖ ﻓِﻲ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻓِﻲ ﺭﺳﺎﻟﺘﲔ ﻟﻨﻴﻞ ﺩﺭﺟﺔ‬
‫ﺍﻟﹾﻤ‪‬ﺎﺟﺴﺘﲑ‪ ،‬ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻨﻪ ﻟﻠﻄﺎﻟﺐ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺯﺑﲑ ﺃﺑﻮ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻮﻓﱢﻲ ﻋﻘﺐ ﻣﻨﺎﻗﺸﺘﻪ ﺑﻌﺎﻡ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ‬
‫ﺍﷲ ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ‪ ،-‬ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧِﻲ ﻟﻠﻄﺎﻟﺐ ﻓﺮﻳﺢ ﺑﻦ ﻋﺒﺪ ﺍﻟﹾﻤ‪‬ﺤﺴﻦ ﺍﻟﻔﺮﻳﺢ‪ ،‬ﺛﹸﻢ‪ ‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺘﻴ‪‬ﺴ‪‬ﺮ ﻟﻪ ﺇﺗ‪‬ﻤ‪‬ﺎﻣﻪ‪،‬‬

‫=‬

‫‪-١٥-‬‬

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‫ﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺕ‪- (’٧٠٢‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻃﺮﻗﻪ‬
‫ﻓﹶﺴ‪‬ﺮ ﺑﻌﻀ‪‬ﻬ‪‬ﺎ ﺑﻌﻀ‪‬ﺎ‪ #‬ﺍ’)‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﻟﹾﺠ‪‬ﻮﺯﻳﺔ )ﺕ‪- (’٧٥١‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺍﻷﻭﻟﹶﻰ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﻟﻨ‪‬ﺒِﻲ ج‬
‫ﺑﻌﻀﻪ ﺑﺒﻌﺾ‪#‬ﺍ’)‪.(٢‬‬
‫ﻭﻓِﻲ ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ)‪$ :(٣‬ﺍﻟﺮﻭﺍﻳﺎﺕ ﻳ‪‬ﻔﹶﺴ‪‬ﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻭﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺇﺫﺍ ﺟ‪‬ﻤﻌﺖ‬
‫ﻃﺮﻗﻪ ﺗﺒﲔ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﻣﻨﻪ‪ #‬ﺍ’‪.‬‬
‫ﻭﻓِﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻨﻪ‪$ :‬ﺍﻟﺮﻭﺍﻳﺎﺕ ﻳ‪‬ﻔﺴ‪‬ﺮ ﺑ‪‬ﻌﻀ‪‬ﻬ‪‬ﺎ ﺑﻌﻀ‪‬ﺎ‪ #‬ﺍ’)‪.(٤‬‬
‫ﻭﻗﺎﻝ ﺍﻟﹾﺤ‪‬ﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧِﻲ )ﺕ‪- (’٨٥٢‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺇﻥﱠ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻌﲔ ﻋﻠﻰ‬
‫ﻣ‪‬ﻦ ﻳ‪‬ﺘ‪‬ﻜﹶﻠﻢ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﻳ‪‬ﺠﻤﻊ ﻃﺮﻗﻬﺎ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺠﻤ‪‬ﻊ ﺃﻟﻔﺎﻅ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻮﻥ ﺇﺫﺍ ﺻ‪‬ﺤ‪‬ﺖ‬
‫ﺍﻟﻄﺮﻕ‪ ،‬ﻭﻳﺸﺮﺣﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﺣﺪﻳﺚ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺃﻭﻟﹶﻰ ﻣﺎ ﻓﹸﺴ‪‬ﺮ ﺑﺎﻟﹾﺤ‪‬ﺪﻳﺚ‪ #‬ﺍ’)‪.(٥‬‬
‫ﻭﻗﺎﻝ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺍﻷﺣﺎﺩﻳﺚ ﺇﺫﺍ ﺛﺒﺘﺖ ﻭﺟﺐ ﺿﻢ ﺑﻌﻀﻬﺎ ﺇﻟﹶﻰ ﺑﻌﺾ؛ ﻓﺈﻧ‪‬ﻬ‪‬ﺎ‬
‫ﻓِﻲ ﺣ‪‬ﻜﻢ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻴﺤﻤﻞ ﻣﻄﻠﻘﻬﺎ ﻋ‪‬ﻠﹶﻰ ﻣﻘﻴﺪﻫﺎ؛ ﻟﻴﺤﺼﻞ ﺍﻟﻌﻤﻞ ﺑِﺠ‪‬ﻤﻴﻊ ﻣﺎ‬
‫ﻓِﻲ ﻣ‪‬ﻀﻤ‪‬ﻮﻧِﻬ‪‬ﺎ‪ ،‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪ #‬ﺍ’)‪.(٦‬‬
‫=‬

‫ﻓﺄﺧﺬﻩ ﻣﻦ ﺑﻌﺪﻩ ﺍﻟﻄﺎﻟﺐ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺍﻟﺼﻌﺐ‪ ،‬ﻭﻗﺪ ﺃﺗ‪‬ﻤ‪‬ﻪ ‪-‬ﺑِﺤ‪‬ﻤﺪ ﺍﷲ‪ ،-‬ﻭﻧﻮﻗﺸﺖ ﺭﺳﺎﻟﺘﻪ ﻓِﻲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻌﺎﻡ‬
‫ﺍﻟﺪﺭﺍﺳﻲ )‪ ،(’١٤٢٦-١٤٢٥‬ﻭﻗﺪ ﻋﻠﻤﺖ ﻗﺒﻞ ﺃﻳﺎﻡ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺪﻭﺓ ﺑﻮﻓﺎﺓ ﺍﻟﻄﺎﻟﺐ ﻓﺮﻳﺢ ﺑﻦ ﻋﺒﺪ ﺍﻟﹾﻤ‪‬ﺤﺴﻦ‬

‫ﺍﻟﻔﺮﻳﺢ؛ ﻓﺄﺳﺄﻝ ﺍﷲ ﻟﻪ ﺍﻟﹾﻤ‪‬ﻐﻔﺮﺓ ﻭﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﺔ(‪.‬‬
‫)‪ (١‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪.(١١٧/١‬‬
‫)‪ (٢‬ﺗ‪‬ﻬﺬﻳﺐ ﺍﻟﺴﻨﻦ )‪.(١٤٩/٥‬‬
‫)‪.(١٠٨/٤) (٣‬‬
‫)‪ (٤‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ )‪.(١١٩/٤‬‬
‫)‪ (٥‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤٧٥/٦‬‬
‫)‪ (٦‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢٧٠/١١‬‬

‫‪-١٦-‬‬

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‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻫﺬﺍ ﺍﻷﺻﻞ ﻣﺎ ﺫﻛﺮﻩ ﺍﻷﺥ ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻤﺎﻥ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﻌﺮﺍﻕ ﻓِﻲ‬

‫ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺍﻵﺛﺎﺭ‪ ،#‬ﺃﺫﻛﺮﻩ ﺑﺘﺨﺮﻳ‪‬ﺠﻪ ‪-‬ﺟﺰﺍﻩ ﺍﷲ ﺧﲑ‪‬ﺍ‪.-‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻗﹶﺎﻝﹶ‪$ :‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﺷ‪‬ﺎﻣِﻨ‪‬ﺎ‪ ،‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ‬
‫ﻓِﻲ ﻳ‪‬ﻤ‪‬ﻨِﻨ‪‬ﺎ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﷲ‪ ،‬ﻭ‪‬ﻓِﻲ ﻧ‪‬ﺠ‪‬ﺪِﻧ‪‬ﺎ؟! ﻗﹶﺎﻝﹶ‪ :‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﺷ‪‬ﺎﻣِﻨ‪‬ﺎ‪ ،‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪‬‬
‫ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﻳ‪‬ﻤ‪‬ﻨِﻨ‪‬ﺎ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﷲ‪ ،‬ﻭ‪‬ﻓِﻲ ﻧ‪‬ﺠ‪‬ﺪِﻧ‪‬ﺎ؟! ‪-‬ﻓﹶﺄﹶﻇﹸﻨ‪‬ﻪ‪ ‬ﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔ‪ :-‬ﻫ‪‬ﻨ‪‬ﺎﻟِﻚ‪‬‬
‫ﺍﻟﺰ‪‬ﻻﺯِﻝﹸ ﻭ‪‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ،‬ﻭ‪‬ﺑِﻬ‪‬ﺎ ﻳ‪‬ﻄﹾﻠﹸﻊ‪ ‬ﻗﹶﺮ‪‬ﻥﹸ ﺍﻟﺸ‪‬ﻴ‪‬ﻄﹶﺎﻥِ‪ #‬ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ)‪.(١‬‬
‫ﻓﻬﻨﺎ ﺫﻛﺮ ﻟﻔﻆ‪$ :‬ﻧ‪‬ﺠﺪ‪ #‬ﻓﺎﺳﺘﻐﻞ ﻫﺬﺍ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ﻭﻃﻌﻦ ﻓِﻲ‬
‫ﺩﻋﻮﺓ ﺍﻹﻣﺎﻡ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ؛ ﺑﺪﻋﻮﻯ ﺃﻧ‪‬ﻬ‪‬ﺎ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﹾﻤ‪‬ﻮﺻ‪‬ﻮﻓﹶﺔ ﺑﺄﻥﱠ ﻣﻨﻬﺎ‬
‫ﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻟﺜﺒﻮﺕ ﺗﻔﺴﲑ ‪$‬ﻧ‪‬ﺠﺪ‪ #‬ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺑﺄﻧ‪‬ﻬ‪‬ﺎ ﺍﻟﻌﺮﺍﻕ‪،‬‬
‫ﻻ ﻧ‪‬ﺠﺪ ﺍﻟﻴﻤﺎﻣﺔ؛ ﻭﺫﻟﻚ ﰲ ﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ﻧﻔﺴﻪ‪.‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ t‬ﻟﻔﻈﻪ‪ $ :‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﺷ‪‬ﺎﻣِﻨ‪‬ﺎ‪ ،‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﻳ‪‬ﻤ‪‬ﻨِﻨ‪‬ﺎ‪.‬‬
‫ﻓﹶﻘﹶﺎﻟﹶﻬ‪‬ﺎ ﻣِﺮ‪‬ﺍﺭ‪‬ﺍ‪ ،‬ﻓﹶﻠﹶﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔِ ﺃﹶﻭ ﺍﻟﺮ‪‬ﺍﺑِﻌ‪‬ﺔِ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﷲ‪ ،‬ﻭ‪‬ﻓِﻲ ﻋِﺮ‪‬ﺍﻗِﻨ‪‬ﺎ؟ ﻗﹶﺎﻝﹶ‪:‬‬
‫ﺇِﻥﱠ ﺑِﻬ‪‬ﺎ ﺍﻟﺰ‪‬ﻻﺯِﻝﹶ ﻭ‪‬ﺍﻟﻔِﺘ‪‬ﻦ‪ ،‬ﻭ‪‬ﺑِﻬ‪‬ﺎ ﻳ‪‬ﻄﹾﻠﹸﻊ‪ ‬ﻗﹶﺮ‪‬ﻥﹸ ﺍﻟﺸ‪‬ﻴ‪‬ﻄﹶﺎﻥِ‪.(٢)#‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻗﻴﻞ ﻓِﻲ ﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(١٠٣٧‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﻟﻨﺒِﻲ ج‪$ :‬ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﻗِﺒ‪‬ﻞ ﺍﻟﹾﻤ‪‬ﺸﺮﻕ‪ ،#‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪ ،(٧٠٩٤‬ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‬
‫ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﺍﻟﹾﻤ‪‬ﺸﺮﻕ ﻣﻦ ﺣﻴﺚ ﻳﻄﻠﻊ ﻗﺮﻥ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٩٠٥‬‬
‫)‪ (٢‬ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪$ :#‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﻧِﻲ ﰲ )ﺍﻟﻜﺒﲑ( )‪ (٣٨٤/١٢‬ﺭﻗﻢ )‪(١٣٤٢٢‬‬
‫ﻣﻦ ﻃﺮﻳﻖ ﺇﺳ‪‬ﻤ‪‬ﺎﻋﻴﻞ ﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻮﻥ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪.t‬‬
‫ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴ‪‬ﺪ‪ ،‬ﻋﺒﻴﺪ ﺍﷲ ﻣﻌﺮﻭﻑ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ .‬ﻗﺎﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ )ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ( )‪ (٣٨٨/٥‬ﺭﻗﻢ )‪،(١٢٤٧‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑِﻲ ﺣ‪‬ﺎﺗِﻢ ﻓِﻲ )ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ( )‪ (٣٢٢/٥‬ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﺻ‪‬ﺎﻟِﺢ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﺗﺎﺑﻌﻪ ﺃﺯﻫﺮ ﺑﻦ ﺳﻌﺪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺴﻤﺎﻥ ﻓِﻲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺃﺑﻴﻪ )ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻮﻥ(‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪،١٠٣٧) (٢‬‬
‫‪- ،(٧٠٩٤‬ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺃﺑﻮ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﻟِﻲ ﺍﻟﹾﻤ‪‬ﻘﺪﺳﻲ ﻓِﻲ )ﻓﻀﺎﺋﻞ ﺑﻴﺖ ﺍﻟﹾﻤ‪‬ﻘﺪﺱ( )ﺹ‪ ،(٤٣٠‬ﻭﺟ‪‬ﻤ‪‬ﺎﻝ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﻛﺸﻲ ﻓِﻲ )ﺗ‪‬ﺨﺮﻳ‪‬ﺠﻪ ﻣ‪‬ﺸﻴﺨ‪‬ﺔ ﺍﻹﻣﺎﻡ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﻏﻲ( )ﺹ‪ ،-(٤١٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٩٤٨‬ﻭﺃﺣ‪‬ﻤ‪‬ﺪ )‪(١١٨/٢‬‬
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‫ﻭﻋﻦ ﺳ‪‬ﺎﻟِﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋ‪‬ﻤ‪‬ﺮ ﻣ‪‬ﺮﻓﻮﻋ‪‬ﺎ ﻟﻔﻈﻪ‪$ :‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﻣ‪‬ﻜﱠﺘِﻨ‪‬ﺎ‪ ،‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ‬

‫ﻣ‪‬ﺪِﻳﻨ‪‬ﺘِﻨ‪‬ﺎ‪ ،‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﺷ‪‬ﺎﻣِﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﺻ‪‬ﺎﻋِﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺑ‪‬ﺎﺭِﻙ‪ ‬ﻟﹶﻨ‪‬ﺎ ﻓِﻲ ﻣ‪‬ﺪ‪‬ﻧﺎ‪ .‬ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺟ‪‬ﻞﹲ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﷲ!‬
‫ﻭ‪‬ﻓِﻲ ﻋِﺮ‪‬ﺍﻗِﻨ‪‬ﺎ‪ .‬ﻓﹶﺄﹶﻋ‪‬ﺮ‪‬ﺽ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ،‬ﻓﹶﺮ‪‬ﺩ‪‬ﺩ‪‬ﻫ‪‬ﺎ ﺛﹶﻼﺛﹰﺎ‪ ،‬ﻛﹸﻞﱡ ﺫﹶﻟِﻚ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ‪ :‬ﻭ‪‬ﻓِﻲ ﻋِﺮ‪‬ﺍﻗِﻨ‪‬ﺎ‪ .‬ﻓﹶﻴ‪‬ﻌ‪‬ﺮِﺽ ﻋ‪‬ﻨ‪‬ﻪ‪،‬‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺑِﻬ‪‬ﺎ ﺍﻟﺰ‪‬ﻻﺯِﻝﹸ ﻭ‪‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ،‬ﻭ‪‬ﻓِﻴﻬ‪‬ﺎ ﻳ‪‬ﻄﹾﻠﹸﻊ‪ ‬ﻗﹶﺮ‪‬ﻥﹸ ﺍﻟﺸ‪‬ﻴ‪‬ﻄﹶﺎﻥِ‪.(١)#‬‬
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‫ﻭﺍﺑﻦ ﺣﺒ‪‬ﺎﻥ )‪-٧٢٥٧‬ﺍﻹﺣﺴﺎﻥ(‪ ،‬ﻭﺍﻟﺒﻐﻮﻱ ﻓِﻲ )ﺷﺮﺡ ﺍﻟﺴﻨ‪‬ﺔ( )‪ (٢٠٦/١٤‬ﺭﻗﻢ )‪ ،(٤٠٠٦‬ﻭﺍﺑﻦ ﺟ‪‬ﻤﻴﻊ ﻓِﻲ‬
‫)ﻣﻌﺠﻢ ﺷﻴﻮﺧﻪ( )ﺹ‪ (٣٢٥-٣٢٤‬ﺭﻗﻢ )‪- (٢٩٧‬ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﻟﺬﱠﻫﺒِﻲ ﻓِﻲ )ﺍﻟﺴﲑ( )‪،٢٨٧-٢٨٦/١٥‬‬
‫‪ ،-(٣٥٦‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ )‪ ،(١٣٤ ،١٣٤-١٣٣ ،١٣٢/١‬ﻭﺻ‪‬ﺤ‪‬ﺤﻮﻩ ﺟ‪‬ﻤﻴﻌ‪‬ﺎ‪ ،‬ﻋﺪﺍ ﺃﺣ‪‬ﻤ‪‬ﺪ ﻭﺍﺑﻦ ﻋ‪‬ﺴ‪‬ﺎﻛﺮ‪،‬‬
‫ﻭﻋﻨﺪ ﺟ‪‬ﻤﻴﻌﻬﻢ‪) :‬ﻧ‪‬ﺠﺪﻧﺎ(‪ ،‬ﻣﻜﺎﻥ )ﻋﺮﺍﻗﻨﺎ(‪ ،‬ﻭﻫﻲ ﻫﻲ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ ﻓِﻲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺳ‪‬ﺎﻟِﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪،‬‬
‫ﻋﻦ ﺃﺑﻴﻪ‪.#‬‬

‫)‪ (١‬ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﰲ ﻛﺘﺎﺏ ‪$‬ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪$ :#‬ﺃﺧﺮﺟﻪ ﺍﻟﻔﺴﻮﻱ ﻓِﻲ )ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ( )‪-٧٤٦/٢‬‬
‫‪ ،(٧٤٧‬ﻭﺍﻟﹾﻤ‪‬ﺨﻠﺺ ﻓِﻲ )ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﹾﻤ‪‬ﻨﺘﻘﺎﺓ( )ﺝ‪/٧‬ﻕ‪ ،(٣-٢‬ﻭﺍﻟﹾﺠﺮﺟ‪‬ﺎﻧِﻲ ﻓِﻲ )ﻓﻮﺍﺋﺪﻩ( )ﻕ‪/١٦٤‬ﺏ(‪ ،‬ﻭﺃﺑﻮ‬
‫ﻧﻌﻴﻢ ﻓِﻲ )ﺍﻟﹾﺤِﻠﻴﺔ( )‪ ،(١٣٣/٦‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ( )‪ ،(١٣١-١٣٠ ،١٣٠/١‬ﻁ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫ﻣﻦ ﻃﺮﻳﻖ ﺗﻮﺑﺔ ﺍﻟﻌﻨﱪﻱ‪ ،‬ﻋﻦ ﺳ‪‬ﺎﻟِﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ .t‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ‪.‬‬
‫ﻭﺗﻮﺑﻊ ﺗﻮﺑﺔ‪ ،‬ﺗﺎﺑﻌﻪ ﺯﻳﺎﺩ ﺑﻦ ﺑﻴﺎﻥ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﻧِﻲ ﻓِﻲ )ﺍﻷﻭﺳﻂ( )‪ (٢٤٦-٢٤٥/٤‬ﺭﻗﻢ )‪ ،(٤٠٩٨‬ﻁ‪.‬‬
‫ﺍﳊﺮﻣﲔ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ ﺍﻟﺬﻫﻠﻲ ‪-‬ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ )‪ -(١٣٢-١٣١/١‬ﻣﻦ ﻃﺮﻳﻖ ﺣ‪‬ﻤ‪‬ﺎﺩ ﺑﻦ‬

‫ﺇﺳ‪‬ﻤ‪‬ﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺑِﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﺎ ﺯﻳﺎﺩ ﺑﻦ ﺑﻴﺎﻥ ﻗﺎﻝ‪ :‬ﻧﺎ ﺳ‪‬ﺎﻟِﻢ ‪ ..‬ﺑﻪ‪ ،‬ﻭﻟﻔﻈﻪ‪$ :‬ﺻﻠﻰ ﺍﻟﻨ‪‬ﺒِﻲ ج‬
‫ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﺛﹸﻢ‪ ‬ﺍﻧﻔﺘﻞ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻘﻮﻡ‪ ،‬ﻓﻘﺎﻝ‪ #... :‬ﻭﺫﻛﺮﻩ‪ ،‬ﻭﻓِﻲ ﺁﺧﺮﻩ‪$ :‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻭﺍﻟﻌﺮﺍﻕ ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ؟! ﻗﺎﻝ‪ :‬ﻣﻦ ﺛﹶﻢ‪ ‬ﻳﻄﻠﻊ ﻗﹶﺮﻥﹸ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺗ‪‬ﻬﻴﺞ‪ ‬ﺍﻟﻔﺘ‪‬ﻦ‪.#‬‬
‫ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪) :‬ﻟﹶﻢ‪ ‬ﻳﺮﻭ ﻫﺬﺍ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﺑﻴﺎﻥ ﺇﻻﱠ ﺇﺳ‪‬ﻤ‪‬ﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ‪ ،‬ﺗﻔﺮﺩ ﺑﻪ ﺍﺑﻨﻪ ﺣ‪‬ﻤ‪‬ﺎﺩ(!‬
‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﻘﺪ ﺭﻭﺍﻩ ﻋﻦ ﺇﺳ‪‬ﻤ‪‬ﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ‪ :‬ﻋﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻗﻄﻊ ﺃﻳﻀ‪‬ﺎ‪.‬‬
‫ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﹾﺤ‪‬ﺮﺍﻧِﻲ ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺍﻟﺮﻗﺔ( )ﺹ‪ (٩٦ -٩٥‬ﺭﻗﻢ )‪ ،(١٤٥‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓِﻲ )ﺗﺎﺭﻳﺦ‬
‫ﺩﻣﺸﻖ( )‪ ،(١٣٢/١‬ﻭﺍﺑﻦ ﺍﻟﻌﺪﻳ‪‬ﻢ ﻓِﻲ )ﺑﻐﻴﺔ ﺍﻟﻄﻠﺐ( )‪ (٣٤٣-٣٤٢/١‬ﻣﻦ ﻃﺮﻳﻖ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻤﺮ ﺑﻦ‬
‫ﺧﺎﻟﺪ ﺍﻷﻗﻄﻊ‪ :‬ﻧﺎ ﺇﺳ‪‬ﻤ‪‬ﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻴﺔ ‪ ..‬ﺑﻪ ﻣﺜﻠﻪ‪ .‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻌﻲ ﻓِﻲ )ﻓﻀﺎﺋﻞ‬
‫ﺍﻟﺸﺎﻡ( )‪ (٢٠/١١‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ #‬ﺍ’‪.‬‬

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‫‪ ‬‬

‫ﻣﻦ ﺍﻟﹾﺨ‪‬ﻄﺄ ﺣﺼﺮ ﺍﻟﻌﺮﺍﻕ ﺑِﺤ‪‬ﺪ‪‬ﻭﺩﻩ ﺍﻟﹾﺠ‪‬ﻐﺮﺍﻓﻴﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻧﺴﻴﺎﻥ ﻣ‪‬ﺴ‪‬ﻤ‪‬ﻰ ‪$‬ﺍﻟﻌﺮﺍﻕ‪#‬‬
‫ﻭﺣﺪﻭﺩﻩ ﺁﻧﺬﺍﻙ‪ ،‬ﻭﺗﻨﺎﺳﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱠﺘِﻲ ﻓﻴﻬﺎ ﺫﻛﺮ ﻋﻤﻮﻡ ﺟﻬﺔ ‪$‬ﺍﻟﹾﻤ‪‬ﺸﺮﻕ‪.(١)#‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﹾﻤ‪‬ﺴﻴﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪$ :‬ﻫﻞ ﺑﺎﻟﻌﺮﺍﻕ‬
‫ﺃﺭﺽ ﻳ‪‬ﻘﹶﺎﻝ ﻟﹶﻬ‪‬ﺎ‪ :‬ﺧﺮﺍﺳﺎﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﹶﺈﻥﱠ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ ﻳ‪‬ﺨﺮ‪‬ﺝ ﻣﻨﻬﺎ‪.(٢)#‬‬
‫)‪ (١‬ﻧﺒ‪‬ﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﺥ ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻤﺎﻥ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪.#‬‬
‫)‪ (٢‬ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﻌﺮﺍﻕ ‪$ :#...‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ ﻓِﻲ )ﺍﻟﹾﻤ‪‬ﺼ‪‬ﻨﻒ( )‪ ، (٦٥٤/٨‬ﻁ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫ﺑﺴﻨﺪ ﺻﺤﻴﺢ‪ ،‬ﺛﹸﻢ‪ ‬ﻗﺎﻝ‪ :‬ﺩﻟﺖ ﺃﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ ﻛﺜﲑﺓ ﺻﺤﻴﺤﺔ ﻋﻠﻰ ﺧﺮﻭﺝ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ ﻣﻦ )ﺧ‪‬ﺮﺍﺳﺎﻥ(‬
‫ﻭ)ﺃﺻﺒﻬﺎﻥ(‪ ،‬ﻭﻫﺒﻮﻃﻪ )ﺧﻮﺯ( ﻭ)ﻛﺮﻣﺎﻥ( ‪-‬ﻭﻫﻲ ﺟ‪‬ﻤﻴﻌ‪‬ﺎ ﺍﻵﻥ ﻓِﻲ )ﺇﻳﺮﺍﻥ(‪ ،‬ﻭﺳﻴﺄﺗِﻲ ﺍﻟﺘﻌﺮﻳﻒ ﺑِﻬ‪‬ﺎ‪ ،-‬ﻭﻳ‪‬ﻨ‪‬ﺰﻝ‬
‫ﻗﺮﻳﺔ )ﻛﻮﺛﺎ( ‪-‬ﻭﻫﻲ ﻓِﻲ ﻧ‪‬ﺤﻮ ﻣﻨﺘﺼﻒ ﺍﻟﻄﺮﻳﻖ ﺑﲔ )ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺎﻭﻳﻞ( ﻭ)ﺍﻟﺼﻮﻳﺮﺓ(‪ ،‬ﻭﻫﻲ ﻋﻠﻰ )‪ (٢٦‬ﻛﻴﻠﻮ ﻣﺘﺮ‪‬ﺍ‬
‫ﻣﻦ ﺍﻷﻭﻟﹶﻰ‪ ،‬ﻭﺗﻌﺮﻑ ﺍﻟﻴﻮﻡ ﺑـ‪) :‬ﺗﻞ ﺇﺑﺮﺍﻫﻴﻢ( ﻭ)ﺗﻞ ﺟﺒﻞ ﺇﺑﺮﺍﻫﻴﻢ(؛ ﻟﻮﺟﻮﺩ ﻣﺮﻗﺪ ﻋﻠﻴﻪ ﻗﹸﺒﺔ ﻓِﻲ ﺃﻋﻠﻰ ﺍﻟﺘﻞ‬
‫ﻳﻨﺴﺐ ﺇﻟﹶﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﺍﻧﻈﺮ‪) :‬ﺑﻠﺪﺍﻥ ﺍﻟﹾﺨِﻼﻓﺔ ﺍﻟﺸﺮﻗﻴﺔ( )ﺹ ‪.(٩٥-٩٤‬‬
‫ﻭﺳ‪‬ﻤ‪‬ﻲ ﺑـ‪) :‬ﺧﻠﺔ( ﺑﲔ ﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﻳﺪﺧﻞ ﺍﻷﺭﺩﻥ‪ ،‬ﻭﻳﺒﺪﺃ ﻫﻼﻛﻪ ﺑـ‪) :‬ﻋﻘﺒﺔ ﺃﻓﻴﻖ( ﻭﻫﻲ ﻗﺮﻳﺔ ﻣﻦ‬
‫ﺣﻮﺭﺍﻥ ﻓِﻲ ﻃﺮﻳﻖ )ﺍﻟﻐﻮﺭ(‪ ،‬ﻭﺍﻟﻌﺎﻣﺔ ﺗﻘﻮﻝ‪) :‬ﻓﻴﻖ(‪ ،‬ﺗﻨ‪‬ﺰﻝ ﻫﺬﻩ ﺍﻟﻌﻘﺒﺔ ﺇﻟﹶﻰ )ﺍﻟﻐﻮﺭ( ﻭﻫﻮ ﺍﻷﺭﺩﻥ‪ ،‬ﻭﻫﻲ ﻋﻘﺒﺔ‬
‫ﻃﻮﻳﻠﺔ ﻧ‪‬ﺤﻮ ﻣﻴﻠﲔ‪ .‬ﺃﻓﺎﺩﻩ ﻳﺎﻗﻮﺕ ﻓِﻲ )ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ( )‪.(٢٣٣/١‬‬
‫ﺛﹸﻢ‪ ‬ﻳ‪‬ﺘ‪‬ﺤ‪‬ﻮ‪‬ﻝ ﺇﻟﹶﻰ ﻓﻠﺴﻄﲔ‪ ،‬ﻭﻳﺘﻢ ﻫﻼﻛﻪ ﻓِﻲ ﻣﺪﻳﻨﺔ )ﺍﻟﻠﺪ(‪ ،‬ﻭﻳﺴﺒﻘﻬﺎ ‪-‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﺇﺗﻴﺎﻧﻪ ﺍﻟﹾﺤِﺠ‪‬ﺎﺯ‪ ،‬ﻭﻧﺰﻭﻟﻪ‬
‫ﺑﺴﺒﺨﺔ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺪﻳﻨﺔ ‪-‬ﻫﻲ )ﺳﺒﺨﺔ ﺍﻟﹾﺠﺮﻑ( ﻏﺮﺑِﻲ ﺟﺒﻞ ﺃﺣﺪ‪ ،-‬ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﺣﺪﻳﺜﻴ‪‬ﺎ ﻳﻄﻮﻝ‪ ،‬ﻭﺃﻛﺘﻔﻲ‬
‫ﺑﺎﻹﺣﺎﻟﺔ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺼﺎﺩﺭ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻣﺴﻨﺪ ﺃﺣ‪‬ﻤ‪‬ﺪ )‪ (٧ ،٤/١‬ﻭ)‪ ،(٢٢١/٥‬ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٢٣٧‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٤٠٧٢‬ﺍﻟﹾﻤ‪‬ﻨﺘ‪‬ﺨ‪‬ﺐ‬
‫ﻣﻦ ﻣﺴﻨﺪ ﻋﺒﺪ ﺑﻦ ﺣ‪‬ﻤ‪‬ﻴﺪ‪ ،‬ﺭﻗﻢ )‪ ،(٤‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ )‪ (١٦٢-١٤٥ ،١٣٧/١٥‬ﺍﻟﹾﻬِﻨﺪﻳ‪‬ﺔ‪،‬‬
‫)‪ (٦٥٤/٨٥‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ،(٣٩٦-٣٩٥/١١‬ﻭﻣﺴﻨﺪ ﺃﺑِﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻟﻠﻤﺮﻭﺯﻱ‬
‫)‪ ،(٩٩‬ﻣﺴﻨﺪ ﺃﺑِﻲ ﻳﻌﻠﻰ )‪ ،(٤٠-٣٩/١‬ﺍﻟﻔﱳ ﻟِﺤ‪‬ﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺭﻗﻢ )‪،٣٦ ،٢٩ ،٢٧ ،٢٤ ،٢٣ ،٢٢‬‬
‫‪ ،(٥٠ ،٤٩‬ﺍﻟﻔﱳ ﻟﻠﺪﺍﻧِﻲ )‪ ،(٦٢٩‬ﺍﻟﻔﺘ‪‬ﻦ ﻟﻨﻌﻴﻢ ﺑﻦ ﺣ‪‬ﻤ‪‬ﺎﺩ )‪ ،(٥٣٢-٥٣٠/٢‬ﻁ‪ .‬ﺍﻟﺰﻫﲑﻱ‪) ،‬ﺹ‪،(٣٩٦-٣٩٤‬‬
‫ﻁ‪ .‬ﺍﻟﺘﻮﻓﻴﻘﻴﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺃﻳﻦ ﻣ‪‬ﺨﺮﺝ ﺍﻟﺪﺟﺎﻝ‪ ،‬ﻭﺍﻧﻈﺮ ﻣﻨﻪ ﺃﻳﻀ‪‬ﺎ‪ :‬ﺑﺎﺏ‪ :‬ﺍﻟﹾﻤ‪‬ﻌﻘﻞ ﻣﻦ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ‪ ،‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ )‪(١١١/١٣‬‬
‫=‬

‫‪-١٩-‬‬

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‫ﻓﻔﻲ ﻫﺬﺍ ﺍﻷﺛﺮ ﺃﻥ )ﺧﺮﺍﺳﺎﻥ( ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻫﻲ )ﻋﺮﺍﻕ ﺍﻟﻌﺠﻢ(‪ ،‬ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ ﺁﻧﻔﹰﺎ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﺁﺧﺮ ﺟﺰﺋﻪ ‪$‬ﺍﻟﻔﱳ‪) #‬ﺹ‪ (١٦٦-١٦٥‬ﺭﻗﻢ )‪،(٥٠‬‬
‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻗﺒﻴﺼﺔ ﻭﺣﺠﺎﺝ‪ ،‬ﻗﺎﻻ‪ :‬ﺣﺪﺛﻨﺎ ﺣ‪‬ﻤ‪‬ﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﺑِﻲ ﻏﺎﻟﺐ ﻗﺎﻝ‪:‬‬
‫‪$‬ﻛﻨﺖ ﺃﻣﺸﻲ ﻣﻊ ﻧﻮﻑ ﺑﻦ ﻓﻀﺎﻟﺔ‪ ،‬ﻭﻻ ﺃﻋﺮﻓﻪ‪ ،‬ﺣﱴ ﺍﻧﺘﻬﻴﺖ ﺇﻟﹶﻰ )ﻋﻘﺒﺔ ﺃﻓﻴﻖ()‪،(١‬‬
‫=‬

‫ﻭ)‪ ،(٦٨/١٤‬ﺍﻟﹾﻤ‪‬ﺘﻔﻖ ﻭﺍﻟﹾﻤ‪‬ﻔﺘﺮﻕ ﻟﻠﺨﻄﻴﺐ )‪ ،(١٤٢٨/٣‬ﻏﺮﻳﺐ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻟﻠﺤﺮﺑِﻲ )‪ ،(١١٢٧/٣‬ﺍﻟﹾﻤ‪‬ﻌﺠﻢ‬
‫ﺍﻟﻜﺒﲑ )‪ ،(٩٨/٧‬ﻣﺴﻨﺪ ﺍﻟﺮﻭﻳﺎﻧِﻲ )‪ ،(٤٣٩/١‬ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ )‪ ،(٨٤٦/٢‬ﺍﻟﻜﻨ‪‬ﻰ ﻟﻠﺪﻭﻻﺑِﻲ )‪،(٩٨/١‬‬
‫ﺃﺧﺒﺎﺭ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ ﻟﻌﺒﺪ ﺍﻟﻐﻨِﻲ ﺍﻟﹾﻤ‪‬ﻘﺪﺳﻲ )ﺹ‪.(٧٣‬‬
‫ﻭﺍﻧﻈﺮ ﺃﻳﻀ‪‬ﺎ‪ :‬ﻣ‪‬ﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪ ،(٣٥٠-٣٤٠ ،٣٣٨/٧‬ﻛﻨ‪‬ﺰ ﺍﻟﻌ‪‬ﻤﺎﻝ )‪ ،(٣١٢-٣١١/١٤‬ﻭﺍﻟﻔﺘ‪‬ﻦ ﻭﺍﻟﹾﻤ‪‬ﻼﺣﻢ‬
‫)‪ ٧٢/١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ( ﻻﺑﻦ ﻛﺜﲑ‪ ،‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪ ،(٣٤٦/١٠‬ﻭﺇﺗ‪‬ﺤ‪‬ﺎﻑ ﺍﻟﹾﺨِﲑﺓ ﺍﻟﹾﻤ‪‬ﻬﺮ‪‬ﺓ )‪-٢٩٢/١٠‬‬
‫‪ ،(٢٩٤‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺃﻳﻦ ﻳ‪‬ﺨﺮﺝ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ ﻭﻣﺎ ﺟﺎﺀ ﻓِﻲ ﻧﺰﻭﻟﻪ )ﺧﻮﺯ( ﻭ)ﻛﺮﻣﺎﻥ(‪ ،‬ﻗﺼﺔ ﺍﻟﹾﻤ‪‬ﺴﻴﺢ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ )‪،٩٥‬‬
‫‪.(١٤٤‬‬
‫ﺑﻘﻲ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﹾﻤ‪‬ﺴﻴﺐ ﻟﹶﻢ‪ ‬ﻳﺪﺭﻙ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻭﺃﻥ ﻓِﻲ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺍﻃﻦ ﺫﻛﺮ‪‬ﺍ ﻟـ‪) :‬ﺍﻟﻌﺮﺍﻕ(‬
‫ﻣﻘﺮﻭﻧ‪‬ﺎ ﺑـ‪) :‬ﺍﻟﺪﺟﺎﻝ(‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻫ‪‬ﻤ‪‬ﻲ ﺗﺘﺒﻊ ﺫﻟﻚ ﻋﻠﻰ ﻭﺟﻪ ﻓﻴﻪ ﺗﻔﺼﻴﻞ‪ ،‬ﻭﺗﻜﻔﻲ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺓ‪ .‬ﻭﺍﻧﻈﺮ‪:‬‬
‫ﺍﻷﺛﺮ ﺍﻟﻼﺣﻖ‪ ،‬ﻭﺍﷲ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﻓﻖ"‪ .‬ﻭﺍﻧﻈﺮ ﻓِﻲ )ﺍﻟﻌﺮﺍﻕ( ﻭ)ﺍﻟﹾﻤ‪‬ﻬﺪﻱ(‪ :‬ﻣﺴﻨﺪ ﺃﺑِﻲ ﻳﻌﻠﻰ )‪ ،(٦٩٤٠‬ﺇﺗ‪‬ﺤ‪‬ﺎﻑ ﺍﻟﹾﺨِﻴ‪‬ﺮﺓ‬
‫ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺮﺓ )‪ (٢٨٤-٢٨٣/١٠‬ﺭﻗﻢ )‪.(٩٩٧٣‬‬
‫ﻭﻭﺭﺩ ﻓِﻲ ﺫﻟﻚ ﺁﺛﺎﺭ ﻋﺪﻳﺪﺓ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﻣ‪‬ﺴﺪﺩ ‪-‬ﻛﻤﺎ ﻓِﻲ )ﺇﺗ‪‬ﺤ‪‬ﺎﻑ ﺍﻟﹾﺨﲑﺓ( )‪ (٢٠٩/١٠‬ﺭﻗﻢ )‪-(٩٨٣٥‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﹾﻤﻠﻄﻲ‪ :‬ﺷﺎﻃﺊ ﺍﻟﻔﺮﺍﺕ ﻃﺮﻳﻖ ﺑﻘﻴﺔ ﺍﻟﹾﻤ‪‬ﺆﻣﻨﲔ ﻫﺮﺍﺑ‪‬ﺎ ﻣﻦ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ‪ #‬ﺍ’‪.‬‬

‫)‪ (١‬ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻤﺎﻥ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪$ :#‬ﻋﻘﺒﺔ ﺃﻓﻴﻖ ‪-‬ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﻛﺴﺮ ﺛﺎﻧﻴﻪ‪،-‬‬
‫ﺃﺧﺮﺝ ﺃﺣ‪‬ﻤ‪‬ﺪ )‪ ،(٢٢١/٥‬ﻭﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ )‪ ،(١١٧/١٥‬ﻭﺍﻟﹾﺤ‪‬ﺮﰊ ﻓِﻲ )ﻏﺮﻳﺒﻪ( )‪ ،(١١٢٧/٣‬ﻭﺍﻟﺮﻭﻳﺎﱐ‬
‫)‪ ،(٤٣٩/١‬ﻭﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓِﻲ )ﺍﻟﻔﱳ(‪ ،‬ﺭﻗﻢ )‪ ،(٢٧‬ﻭﺍﻟﻄﱪﺍﻧِﻲ ﻓِﻲ )ﺍﻟﻜﺒﲑ( )‪ (٩٨/٧‬ﺭﻗﻢ )‪،(٦٤٤٥‬‬
‫ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻐﻮﻱ ﻓِﻲ )ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ( )‪ (٢٥٤/٣‬ﺭﻗﻢ )‪ ،(١١٩٣‬ﻭﺍﻟﺪﻭﻻﺑِﻲ ﻓِﻲ )ﺍﻟﻜﻨ‪‬ﻰ( )‪،(٩٨/١‬‬
‫ﻭﺍﺑﻦ ﻋﺪﻱ )‪ ،(٨٤٦/٢‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ )‪ ،(٢٢٩/٢‬ﻭﻋﺒﺪ ﺍﻟﻐﻨِﻲ ﺍﻟﹾﻤ‪‬ﻘﺪﺳﻲ ﻓِﻲ )ﺃﺧﺒﺎﺭ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ( )ﺹ‪(٧٣‬‬

‫ﺑﺴﻨﺪ ﺣﺴﻦ ﻣﻦ ﺣﺪﻳﺚ ﺳﻔﻴﻨﺔ‪ ،‬ﺿﻤﻦ ﺣﺪﻳﺚ ﺃﻭﻟﻪ‪$ :‬ﺃﻻ ﺇﻧﻪ ﻟﹶﻢ ﻳﺄﺕ ﻧ‪‬ﺒِﻲ ﻗﺒﻠﻲ ﺇﻻﱠ ﺣ‪‬ﺬﱠﺭ ﺃﻣﺘﻪ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ ‪،#...‬‬

‫ﻭﻓﻴﻪ ﻋﻦ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ‪$ :‬ﺛﹸﻢ‪ ‬ﻳﺴﲑ ﺣﺘ‪‬ﻰ ﻳﺄﺗِﻲ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﻴﻬﻠﻜﻪ ﺍﷲ ﻋﻨﺪ ﻋﻘﺒﺔ ﺃﻓﻴﻖ‪ .#‬ﻭﺇﺳﻨﺎﺩﻩ ﻻ ﺑﺄﺱ ﺑﻪ‪ .‬ﻗﺎﻟﻪ ﺍﺑﻦ‬
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‫ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﹾﻤ‪‬ﻜﹶﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺘﻞ ﻓﻴﻪ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ‪.‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﺃﻧﺖ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻧﻮﻑ‪.‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻳﺮﺣ‪‬ﻤ‪‬ﻚ ﺍﷲ‪ ،‬ﺃﻻ ﺃﺧﱪﺗﻨِﻲ ﺣﺘ‪‬ﻰ ﺃﺳﺎﻣﺮﻙ ﻭﺃﺫﺍﻛﺮﻙ‪ ،‬ﻭﺃﺣ‪‬ﻤِﻞﹶ ﻋﻨﻚ!‬
‫ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺃﻧﺖ؟‬
‫ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﺇﻟﹶﻰ ﺟﻨﺒﻜﻢ ﺟ‪‬ﺒ‪‬ﻞ ﻳ‪‬ﻘﹶﺎﻝ ﻟﻪ‪) :‬ﺳ‪‬ﻨِﲑ(؟‬
‫ﻓﻘﻠﺖ‪ :‬ﺳﻨﺎﻡ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻫﻮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﺇﻟﹶﻰ ﺟﻨﺒﻜﻢ ﻧ‪‬ﻬﺮ ﻳ‪‬ﻘﹶﺎﻝ ﻟﻪ‪) :‬ﺍﻟﺼ‪‬ﻔِﻲ(؟‬
‫ﻓﻘﻠﺖ‪ :‬ﺻﻔﻮﺍﻥ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻫﻮ‪ ،‬ﺃﻣﺎ ﺇﻧ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻳﺴﲑﺍﻥ ‪-‬ﺃﻱ‪ :‬ﻳﻜﻮﻧﺎﻥ‪ -‬ﻣﻊ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ ﻃﻌ‪‬ﺎﻣ‪‬ﺎ ﻭﺷﺮﺍﺑ‪‬ﺎ‪،‬‬
‫ﻭﻫﻮ ﺟﺒﻞ ﻣﻠﻌﻮﻥ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﺟﺒﻞ ﻭ‪‬ﺿﻊ ﻓِﻲ ﺍﻷﺭﺽ‪.‬‬
‫ﺛﹸﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﺰﻝ ﻋﻴﺴﻰ ‪ u‬ﻓﻴﻤﻜﺚ ﻓِﻲ ﺍﻷﺭﺽ ﺃﺭﺑﻌﲔ ﺻﺒﺎﺣ‪‬ﺎ‪ ،‬ﺍﻟﻴﻮﻡ ﻛﺎﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﻭﺍﻟﺸ‪‬ﻬﺮ‬
‫ﻛﺎﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔ‪ ،‬ﻭﺍﻟﹾﺠ‪‬ﻤ‪‬ﻌﺔ ﻛﺎﻟﻴﻮﻡ‪.(١)#‬‬
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‫ﻛﺜﲑ ﻓِﻲ )ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ( )‪ ،(٩٧/١‬ﻭﻗﺎﻝ ﺍﻟﹾﻬ‪‬ﻴﺜﻤﻲ ﻓِﻲ )ﺍﻟﹾﻤ‪‬ﺠﻤ‪‬ﻊ( )‪) :(٣٤٠/٧‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ ،‬ﻭﻓِﻲ ﺑﻌﻀﻬﻢ‬
‫ﻛﻼﻡ ﻻ ﻳﻀﺮ(‪ .‬ﻭﺍﻧﻈﺮ‪) :‬ﺇﺗ‪‬ﺤ‪‬ﺎﻑ ﺍﻟﹾﻤ‪‬ﻬﺮ‪‬ﺓ( )‪ (٥٤٧/٥‬ﺭﻗﻢ )‪) ،(٥٩١٠‬ﻛﻨ‪‬ﺰ ﺍﻟﻌ‪‬ﻤ‪‬ﺎﻝ( )‪(٣١٢-٣١١/١٤‬‬
‫ﻭﻋﺰﺍﻩ ﻟﻠﻄﻴﺎﻟﺴﻲ‪ #‬ﺍ’‪.‬‬

‫)‪ (١‬ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪$ :#‬ﻭﺃﺧﺮﺟﻪ ﻧﻌﻴﻢ ﺑﻦ ﺣ‪‬ﻤ‪‬ﺎﺩ ﻓِﻲ )ﺍﻟﻔﺘ‪‬ﻦ( )‪ (١٥٦٩‬ﻁ‪.‬‬
‫ﺍﻟﺰﻫﲑﻱ‪ ،‬ﻭﺭﻗﻢ )‪ (١٥٦٢‬ﻁ‪ .‬ﺍﻟﺘﻮﻓﻴﻘﻴﺔ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺼ‪‬ﻤﺪ‪ ،‬ﻋﻦ ﺣ‪‬ﻤ‪‬ﺎﺩ ‪ ..‬ﺑﻪ ﻣ‪‬ﺨﺘ‪‬ﺼﺮ‪‬ﺍ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪.‬‬

‫ﺃﺑﻮ ﻏﺎﻟﺐ ﺍﺳ‪‬ﻤ‪‬ﻪ‪ :‬ﺣ‪‬ﺰ‪‬ﻭ‪‬ﺭ‪ ،‬ﺗﺎﺑﻌﻲ ﺷﺎﻣﻲ‪ ،‬ﺻﺎﺣﺐ ﺃﺑِﻲ ﺃﻣﺎﻣﺔ ﺻ‪‬ﺪ‪‬ﻱ ﺑﻦ ﻋﺠﻼﻥ‪ ،‬ﻭﺃﻣﺎ ﻧﻮﻑ ﻓﻬﻮ ﺍﻟﺒﻜﺎﻟِﻲ‬
‫ﺍﻟﹾﺤ‪‬ﻤﻴﺪﻱ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺩﻣﺸﻖ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺍﻣﺮﺃﺓ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ‪ ،‬ﻛﺎﻥ ﻋﺎﻟِﻤﺎﹰ‪ ،‬ﻭﻳﺮﻭﻱ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪،‬‬
‫ﺗﺮﺟ‪‬ﻤ‪‬ﺘﻪ ﻣﻄﻮﻟﺔ ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ( )‪ #(٣١٣-٣٠٣/٦٢‬ﺍ’‪.‬‬

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‫ﻭ‪$‬ﺟﺒﻞ ﺳﻨﲑ‪ #‬ﺃﻭ ‪$‬ﺳﻨﺎﻡ‪ #‬ﻫﻮ ﺟﺒﻞ ﻣﺸﺮﻑ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﺇﱃ ﺟﺎﻧﺒﻪ ﻣﺎﺀ‪ ،‬ﻭﻳﻘﺎﻝ‪:‬‬
‫ﺇﻧﻪ ﺃﻭﻝ ﻣﺎﺀ ﻳﺮﺩﻩ ﺍﻟﺪﺟﺎﻝ ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻌﺮﺏ)‪ ،(١‬ﻭﻳﺴﻤﻰ ﺍﻟﻴﻮﻡ ‪$‬ﺟﺒﻞ ﺍﻟﺴﻼﻡ‪ ،#‬ﻭﻫﻮ ﺑﺎﻟﻘﺮﺏ‬
‫ﻣﻦ ‪$‬ﺻﻔﻮﺍﻥ‪ ،#‬ﻭﻫﻲ ﻣﺪﻳﻨﺔ ﺍﻟﻴﻮﻡ ﻣﻦ ﻣﺪﻥ ‪$‬ﺍﻟﻜﻮﻳﺖ‪ ،#‬ﻭﻛﺎﻧﺖ ﻓِﻲ ﺯﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪-‬ﻛﻤﺎ‬
‫ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺎﻭﺭﺓ ﺍﻟﹾﻤ‪‬ﺬﻛﻮﺭﺓ‪ -‬ﺿﻤﻦ ﺍﻟﻌﺮﺍﻕ‪.‬‬
‫‪ ‬‬
‫ﻭﻫﻨﺎ ﻧﻜﺘﺔ ﻣﻬﻤﺔ‪ ،‬ﻻﺑﺪ ﻣﻦ ﺑﻴﺎﻧِﻬ‪‬ﺎ ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ)‪ (٢‬ﻭﻫﻲ‪:‬‬

‫]ﺇﻧﻪ ﻻ ﻳﻘﻮﻝ ﻣﺴﻠﻢ ﺑﺬﻡ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺍﻕ؛ ﳌﺎ ﻭﺭﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻛﺎﺑﺮ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‬
‫ﻭﻓﻘﻬﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺃﻛﺜﺮﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ[)‪.(٣‬‬
‫ﻭ]ﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﻔﻀﻴﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺴﺎﻛﻦ ﻳ‪‬ﺨﺘﻠﻒ ﻭﻳﻨﺘﻘﻞ ﻣﻊ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻓﺄﻓﻀﻞ‬
‫ﺍﻟﺒﻼﺩ ﻭﺍﻟﻘﺮﻯ ﻓِﻲ ﻛﻞ ﻭﻗﺖ ﻭﺯﻣﺎﻥ ﺃﻛﺜﺮﻫﺎ ﻋﻠﻤ‪‬ﺎ‪ ،‬ﻭﺃﻋﺮﻓﻬﺎ ﺑﺎﻟﺴﻨﻦ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﻨﺒﻮﻳ‪‬ﺔ‪،‬‬
‫ﻭﺷﺮ ﺍﻟﺒﻼﺩ ﺃﻗﻠﻬﺎ ﻋﻠﻤ‪‬ﺎ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﺟﻬﻼﹰ ﻭﺑﺪﻋﺔ ﻭﺷﺮﻛﹰﺎ‪ ،‬ﻭﺃﻗﻠﻬﺎ ﺗ‪‬ﻤﺴ‪‬ﻜﹰﺎ ﺑﺂﺛﺎﺭ ﺍﻟﻨﺒﻮ‪‬ﺓ‪،‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻠﹶﻒ ﺍﻟﺼ‪‬ﺎﻟِﺢ‪ ،‬ﻓﺎﻟﻔﻀﻞ ﻭﺍﻟﺘﻔﻀﻴﻞ ﻳﻌﺘﱪ ﺑِﻬ‪‬ﺬﹶﺍ ﻓِﻲ ﺍﻷﺷﺨﺎﺹ‬
‫ﻭﺍﻟﺴﻜﺎﻥ[)‪.(٤‬‬
‫ﻭ]ﺍﻟﺬﻡ ﺇﻧ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﻘﹶﻊ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﻘﻴﻘﺔ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺤ‪‬ﺎﻝ ﻻ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺤﻞ[)‪.(٥‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﻷﺑِﻲ ﺍﻟﺪﺭﺩﺍﺀ ﺣﻴﻨﻤﺎ ﺩ‪‬ﻋ‪‬ﺎﻩ ﺃﻥ ﻳ‪‬ﻬ‪‬ﺎﺟﺮ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﺇﻟﹶﻰ ﺍﻟﺸﺎﻡ‪$ :‬ﺃﻣ‪‬ﺎ‬
‫ﺑﻌﺪ؛ ﻓﺈﻥﱠ ﺍﻷﺭﺽ ﺍﻟﹾﻤ‪‬ﻘﹶﺪﺳﺔ ﻻ ﺗﻘﺪﺱ ﺃﺣﺪ‪‬ﺍ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﻘﺪ‪‬ﺱ ﺍﻹﻧﺴﺎﻥﹶ ﻋﻤﻠﹸﻪ‪.(٦)#‬‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪ ،(٢٦٠/٣‬ﻣﻌﺠﻢ ﻣﺎ ﺍﺳﺘﻌﺠﻢ )‪ .(٧٥٨/٢‬ﻣﺸﻬﻮﺭ‪.‬‬
‫)‪ (٢‬ﺫﻛﺮﻫﺎ ﺍﻷﺥ ﻣﺸﻬﻮﺭ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪.#‬‬
‫)‪ (٣‬ﻣﺼﺒﺎﺡ ﺍﻟﻈﻼﻡ )‪ .(٣٣٦‬ﻣﺸﻬﻮﺭ‪.‬‬
‫)‪ (٤‬ﻣﻨﻬﺎﺝ ﺍﻟﺘﺄﺳﻴﺲ ﻭﺍﻟﺘﻘﺪﻳﺲ )ﺹ‪ .(٩٢‬ﻣﺸﻬﻮﺭ‪.‬‬

‫)‪ (٥‬ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦ ﺑﻦ ﺣﺴﻦ ﻗﺎﻟﻪ ﻓِﻲ ‪$‬ﻣ‪‬ﺠﻤ‪‬ﻮﻋ‪‬ﺔ ﺍﻟﺮ‪‬ﺳ‪‬ﺎﺋﻞ ﻭﺍﻟﹾﻤ‪‬ﺴ‪‬ﺎﺋﻞ‪ .(٢٦٥-٢٦٤/٤) #‬ﻣﺸﻬﻮﺭ‪.‬‬

‫)‪ (٦‬ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻤﺎﻥ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪$ :#‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ ﻓِﻲ )ﺍﻟﹾﻤ‪‬ﺼﻨﻒ( )‪(١٨٢/٨‬‬
‫=‬

‫‪-٢٢-‬‬

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‫‪ ‬‬

‫ﺃﺧﺒﺎﺭ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺍﻟﹾﻤ‪‬ﻼﺣﻢ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﺑﻴ‪‬ﻨﻬ‪‬ﺎ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ ج ﺑ‪‬ﻴ‪‬ﺎﻧ‪‬ﺎ ﺷﺎﻓﻴ‪‬ﺎ‪ ،‬ﻭﺣ‪‬ﺎﻟﹸﻬ‪‬ﺎ‬
‫ﻛﺤﺎﻝ ﻏﲑﻫﺎ؛ ﻓﻴﻬﺎ ﺍﻟﹾﻤ‪‬ﺤﻜﻢ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺸ‪‬ﺎﺑﻪ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﺮ‪‬ﺩ‪ ‬ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ‪.‬‬
‫ﻭﻟﹶﻤ‪‬ﺎ ﺫﻛﺮ ﺍﺑﻦ ﻗﺘﻴﺒﺔ )ﺕ‪- (’٢٧٦‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺸ‪‬ﺎﺑﻪ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ‬
‫ﻣﻦ ﻏﹸﻤ‪‬ﻮﺽ ﻳﺰﻭﻝ ﺑﺮﺩﻩ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ ﻗﺎﻝ‪$ :‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﹾﻤِﺜﹶﺎﻝ ﻛﻼﻡ ﺭﺳﻮﻝ ﺍﷲ ج‪،‬‬
‫ﻭﻛﻼﻡ ﺻﺤﺎﺑﺘﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﺃﺷﻌﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﹾﺨ‪‬ﻄﺒﺎﺀ‪ ،‬ﻟﻴﺲ ﻣﻨﻪ ﺷﻲﺀ ﺇﻻﱠ ﻭﻗﺪ‬
‫ﻳﺄﺗِﻲ ﻓﻴﻪ ﺍﻟﹾﻤ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺬﻱ ﻳ‪‬ﺘﺤ‪‬ﻴ‪‬ﺮ ﻓﻴﻪ ﺍﻟﻌ‪‬ﺎﻟِﻢ ﺍﻟﹾﻤ‪‬ﺘﻘﹶﺪ‪‬ﻡ‪ ،‬ﻭﻳﻔﺮ ﺑﺎﻟﻘﺼﻮﺭ ﻋﻨﻪ ﺍﻟﻨﻘﱠﺎﺏ‬
‫ﺍﻟﹾﻤ‪‬ﱪﺯ‪ #‬ﺍ’)‪.(١‬‬
‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺣ‪‬ﺠ‪‬ﺮ ﺃﻥﱠ ﺍﻟﹾﻤ‪‬ﻘﺒﻮﻝ ﻣﻦ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺇﻥ ﺳﻠﻢ ﻣﻦ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﺭﺿ‪‬ﺔ ﻫﻮ ﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ)‪.(٢‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ )ﺕ‪٩١١‬ﻩ( ﺭﲪﻪ ﺍﷲ‪ ،‬ﰲ ﺃﻟﻔﻴﺘﻪ‪:‬‬

‫=‬

‫ﻁ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺍﻟﺪﻳﻨﻮﺭﻱ ﻓِﻲ )ﺍﻟﹾﻤ‪‬ﺠ‪‬ﺎﻟﺴﺔ( )‪ (٧٠-٦٩/٤‬ﺭﻗﻢ )‪ (١٢٣٨‬ﺑﺘﺤﻘﻴﻘﻲ ‪-‬ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‬
‫ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ( )‪ -(١٥٠/١‬ﻋﻦ ﺃﺑِﻲ ﺧﺎﻟﺪ‪ ،‬ﻋﻦ ﻳ‪‬ﺤﻴ‪‬ﻰ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺒﲑﺓ ‪ ..‬ﺑﻪ‪.‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻐﻮﻱ ‪-‬ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ( )‪ :-(١٥٠/١‬ﻧﺎ ﺩﺍﻭﺩ ﺑﻦ‬
‫ﻋﻤﺮﻭ‪ ،‬ﻧﺎ ﺃﺑﻮ ﺷﻬﺎﺏ ﺍﻟﹾﺤ‪‬ﻨﺎﻁ‪ ،‬ﻋﻦ ﻳ‪‬ﺤﻴ‪‬ﻰ ﺑﻦ ﺳﻌﻴﺪ ‪ ..‬ﺑﻪ ﻣ‪‬ﻄﻮﻻﹰ‪.‬‬
‫ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣ‪‬ﻤ‪‬ﺪ ﻓِﻲ )ﺯﻭﺍﺋﺪ ﺍﻟﺰﻫﺪ( )‪ (٩٠/٢‬ﻁ‪ .‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ‪-‬ﻭﻋﻨﻪ ﻭﻛﻴﻊ ﻓِﻲ )ﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ(‬
‫)‪ ،(٢٠٠/٣‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻓِﻲ )ﺍﳊﻠﻴﺔ( )‪ :-(٢٠٥/١‬ﺣﺪﺛﻨِﻲ ﻣ‪‬ﺼﻌﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺣﺪﺛﻨِﻲ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ :‬ﺃﻥ‬
‫ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ ﻛﺘﺐ ‪ ...‬ﻭﺫﻛﺮﻩ ﻣ‪‬ﻄﻮﻻﹰ‪ .‬ﻭﻫﺬﺍ ﻣﺮﺳﻞ‪.‬‬
‫ﻓﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺒﲑﺓ ﻭﻟﺪ ﺳﻨﺔ ﺍﻟﹾﺠ‪‬ﻤﺎﻋﺔ ‪-‬ﺻﻠﺢ ﺍﻟﹾﺤ‪‬ﺴﻦ ﻭﻣﻌﺎﻭﻳﺔ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ‪ ،-‬ﻭﻣﺎﺕ ﺳﻨﺔ ﺳﺖ‬
‫ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ؛ ﻓﺄﻧ‪‬ﻰ ﻟﻪ ﺷ‪‬ﻬ‪‬ﻮﺩ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﹾﺨ‪‬ﺒ‪‬ﺮ؟ ﺍﻧﻈﺮ‪) :‬ﺗ‪‬ﻬﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ( )‪ #(٢٤٤-٢٤٣/١٦‬ﺍ’‪.‬‬
‫)‪ (١‬ﻣﺸﻜﻞ ﺍﻟﻘﺮﺁﻥ )ﺹ‪.(٨٧‬‬
‫)‪ (٢‬ﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ )ﺍﻟﻌﺘﺮ‪-‬ﺹ‪.(٧٣‬‬

‫‪-٢٣-‬‬

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‫)‪(١‬‬

‫‪ ‬‬

‫‪‬‬

‫‪       ‬‬

‫‪      ‬‬

‫‪ # $  ‬‬

‫‪# $  ‬‬

‫)‪(٢‬‬

‫ﻗﺎﻝ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺷﺎﻛﺮ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻣﻦ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ :‬ﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ‪ ،‬ﻛﻤﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺎ ﻻ ﺳﺒﻴﻞ ﺇﻟﹶﻰ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﻣﻨﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻟﻠﻮ‪‬ﺭِﻉ ﺃﻥ ﻳﻘﻒ ﻋﻦ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‬
‫ﺧﻮﻑ ﺍﻟﺰﻟﻞ‪ #‬ﺍ’)‪.(٣‬‬
‫ﻭﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧِﻲ )ﺕ‪- (’١٤٢١‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪:-‬‬
‫ﻫﻞ ﻳﺼﺢ ﺃﻥ ﻳ‪‬ﻘﹶﺎﻝ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ :‬ﻣ‪‬ﺤﻜﻢ ﻭﻣﺘﺸﺎﺑﻪ؟‬
‫ﻓﺄﺟﺎﺏ‪ :‬ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻋﺮﻑ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﻣﻦ ﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ ﻭﻣﻦ ﺍﻟﹾﻤ‪‬ﺘﺸﺎﺑﻪ!‪ #‬ﺍ’)‪.(٤‬‬
‫ﻗﺎﻝ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ‪- (’٢٤١‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺸ‪‬ﺎﺑﻪ‪ :‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓِﻲ‬
‫ﻣﻮﺿﻊ ﻛﺬﺍ‪ ،‬ﻭﻓِﻲ ﻣﻮﺿﻊ ﻛﺬﺍ؛ ﻣ‪‬ﺨﺘ‪‬ﻠﻒ‪ .‬ﻭﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ‪ :‬ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺍﺧﺘﻼﻑ‪.(٥)#‬‬
‫‪ ‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻣ‪‬ﺤﻜﹶﻢ ﺃﻭ ﻣﺘﺸﺎﺑﻪ ﺑﺎﻃﻼﻗﺎﺕ ﺛﻼﺛﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ ﺍﻷﻭﻝ‪ :‬ﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ‪ :‬ﻫﻮ ﺍﻟﹾﻤ‪‬ﻨﺴ‪‬ﻮﺥ‪ ،‬ﻭﻣﻘﺎﺑﻠﻪ ﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ‪ :‬ﻭﻫﻮ ﺍﻟﺜﺎﺑﺖ ﺣﻜﻤﻪ)‪،(٦‬‬‫)‪ (١‬ﻟﹶﻢ ﻳﺬﻛﺮ ﺍﻟﹾﺤ‪‬ﺎﻛﻢ ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ #‬ﻧﻮﻉ ﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ ﻭﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ‪ ،‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﻋﻘﺪ ﺍﻟﻨﻮﻉ ﺍﻟﺜﻼﺛﲔ ﻣﻦ‬
‫ﻋﻠﻮﻡ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻓِﻲ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱠﺘِﻲ ﻻ ﻣ‪‬ﻌ‪‬ﺎﺭﺽ ﻟﹶﻬ‪‬ﺎ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻋﻘﺪ ﺍﻟﻨﻮﻉ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻓِﻲ ﺳﻨﻦ‬

‫ﻟﺮﺳﻮﻝ ﺍﷲ ج ﻳﻌﺎﺭﺿﻬﺎ ﻣﺜﻠﻬﺎ‪.‬‬

‫)‪ (٢‬ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ ﻓِﻲ ﻋﻠﻢ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ )ﻣﻊ ﺷﺮﺡ ﺍﻟﺸﻴﺦ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺷﺎﻛﺮ( )ﺹ‪.(٢١٢‬‬
‫)‪ (٣‬ﺷﺮﺡ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺷﺎﻛﺮ ﻷﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ )ﺹ‪.(٢١٢‬‬

‫)‪ (٤‬ﻭﺫﻟﻚ ﻓِﻲ ﺯﻳﺎﺭﺗﻪ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﻟﻠﺪﻳﺎﺭ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻋﺎﻡ )‪ (’١٤١٠‬ﻋﱪ ﺍﻟﹾﻬ‪‬ﺎﺗﻒ‪ ،‬ﻟﹶﻤ‪‬ﺎ ﻛﺎﻥ ﻓِﻲ ﺟﺪﺓ ﻓِﻲ ﺑﻴﺖ‬
‫ﺻﻬﺮﻩ‪.‬‬

‫)‪ (٥‬ﻣﺴﺎﺋﻞ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ )‪.(١٦٦/٢‬‬
‫)‪ (٦‬ﺭﺳﻮﺥ ﺍﻷﺣﺒﺎﺭ ﻓِﻲ ﻣﻨﺴﻮﺥ ﺍﻷﺧﺒﺎﺭ )ﺹ‪.(١٤١-١٤٠‬‬

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‫ﻭﻫﻨﺎ ﺍﻹﺣﻜﺎﻡ ﻓِﻲ ﺇﺑﻘﺎﺀ ﺍﻟﹾﺤ‪‬ﻜﻢ ﻋﻨﺪ ﻣ‪‬ﻦ ﻗﺎﺑﻠﻪ ﺑﺎﻟﻨﺴﺦ ﺍﻟﺬﻱ ﻫﻮ ﺭﻓﻊ ﻣﺎ ﺷﺮﻉ‪ ،‬ﻭﻫﻮ‬
‫ﺍﺻﻄﻼﺣﻲ‪.‬‬
‫ ﺍﻟﺜﺎﻧِﻲ‪ :‬ﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ‪ :‬ﻣﺎ ﺗﺮﻙ ﻇﺎﻫﺮﻩ ﻟِﻤ‪‬ﻌ‪‬ﺎﺭﺽ ﺭﺍﺟﺢ‪ ،‬ﻭﻣﻘﺎﺑﻠﻪ ﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ‪ ،‬ﻓﺎﻟﻌﺎﻡ‬‫ﺍﻟﹾﻤ‪‬ﺨﺼﺺ ﻣ‪‬ﺘﺸ‪‬ﺎﺑﻪ‪ ،‬ﻭﺍﻟﹾﻤ‪‬ﺨﺼﺺ ﻣ‪‬ﺤﻜﻢ‪ ،‬ﻭﺍﻟﹾﻤ‪‬ﻄﻠﻖ ﺍﻟﹾﻤ‪‬ﻘﻴﺪ ﻣ‪‬ﺘﺸ‪‬ﺎﺑﻪ‪ ،‬ﻭﺍﻟﹾﻤ‪‬ﻘﻴﺪ ﻣ‪‬ﺤﻜﻢ‪،‬‬
‫ﻭﺍﻟﹾﻤ‪‬ﺠﻤﻞ ﻣﺘﺸﺎﺑﻪ‪ ،‬ﻭﺇﺣﻜﺎﻣﻪ ﺭﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﹾﻤ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑِﻤ‪‬ﺮ‪‬ﺍﺩ‪.‬‬
‫ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ ﻣﻦ ﺟﻬﺔ ﻏﹸﻤ‪‬ﻮﺽ ﺍﻟﻠﻔﻆ‪ ،‬ﺃﻭ ﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﺃﻭ ﺍﻟﺘﻮﺍﻃﺆ)‪.(١‬‬‫ﻭﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳﻌﻮﺩ ﻫﺬﺍ ‪$‬ﺍﻟﺜﺎﻟﺚ‪ #‬ﺇﻟﹶﻰ ‪$‬ﺍﻟﺜﺎﻧِﻲ‪ #‬ﻓﻴﺼﲑ ﻟﻠﻤﺘﺸﺎﺑﻪ ﺇﻃﻼﻗﺎﻥ‪:‬‬
‫ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﻟﹾﻤ‪‬ﻨﺴ‪‬ﻮﺥ‪ ،‬ﻭﻳ‪‬ﻘﹶﺎﺑﻠﻪ ﺍﻟﻨﺎﺳﺦ ﻣ‪‬ﺤﻜﻢ‪.‬‬‫ ﻭﺍﻟﺜﺎﻧِﻲ‪ :‬ﻣﺎ ﺗﺮﻙ ﻇﺎﻫﺮﻩ ﻟِﻤ‪‬ﻌ‪‬ﺎﺭﺽ ﺭﺍﺟﺢ‪ ،‬ﺃﻭ ﻟﻐﻤﻮﺽ ﺍﻟﻠﻔﻆ ﻣﻦ ﺟﻬﺔ‬‫ﺍﻻﺳﺘﺪﻻﻝ ﺃﻭ ﺍﻟﺘﻮﺍﻃﺆ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺟ‪‬ﻤﻠﺔ ﺍﻟﹾﻤ‪‬ﺠﻤﻞ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻭﻳﺘﺤﺮﺭ ﻣﻦ ﻫﺬﻩ ﺍﻹﻃﻼﻗﺎﺕ‪:‬‬
‫ﺃﻥ ﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ‪ :‬ﻣﺎ ﻳﻔﺘﻘﺮ ﻟﻠﻮﺻﻮﻝ ﺇﻟﹶﻰ ﻣﻌﻨﺎﻩ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﻣﻨﻪ ﺇﻟﹶﻰ ﻏﲑﻩ‪.‬‬
‫ﻭﺍﻟﹾﻤ‪‬ﺤﻜﻢ ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺤﺘ‪‬ﺎﺝ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﻣﻨﻪ ﺇﻟﹶﻰ ﻏﲑﻩ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺣﻜﻢ ﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ ﺃﻥ ﻳ‪‬ﺮ‪‬ﺩ‪ ‬ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺤﻜﹶﻢ؛ ﻟﻴﺒﻴﻨﻪ ﻭﻳﺰﻳﻞ ﺍﺷﺘﺒﺎﻫﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻟﺮﺳﻮﻝ ج ﻷﻣﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ ﻣﺎ ﺟﺎﺀ‪:‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﺑِﻲ ﻭﺍﺋﻞ‪ ،‬ﻋﻦ ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹶ ‪ t‬ﻗﹶﺎﻝﹶ‪$ :‬ﻟﹶﻘﹶﺪ‪ ‬ﺧ‪‬ﻄﹶﺒ‪‬ﻨ‪‬ﺎ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﺧ‪ ‬ﹾﻄﺒ‪‬ﺔﹰ ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﻙ‪ ‬ﻓِﻴﻬ‪‬ﺎ‬
‫ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﺇِﻟﹶﻰ ﻗِﻴ‪‬ﺎﻡِ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔِ ﺇِﻻﱠ ﺫﹶﻛﹶﺮ‪‬ﻩ‪ ،‬ﻋ‪‬ﻠِﻤ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﻠِﻤ‪‬ﻪ‪ ،‬ﻭ‪‬ﺟ‪‬ﻬِﻠﹶﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺟ‪‬ﻬِﻠﹶﻪ‪ ،‬ﺇِﻥﹾ ﻛﹸﻨ‪‬ﺖ‪ ‬ﻷَﺭ‪‬ﻯ‬
‫ﺸﻲ‪‬ﺀَ ﻗﹶﺪ‪ ‬ﻧ‪‬ﺴِﻴﺖ‪ ‬ﻓﹶﺄﹶﻋ‪‬ﺮِﻑ‪ ‬ﻣ‪‬ﺎ ﻳ‪‬ﻌ‪‬ﺮِﻑ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﺇِﺫﹶﺍ ﻏﹶﺎﺏ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﻓﹶﺮ‪‬ﺁﻩ‪ ‬ﻓﹶﻌ‪‬ﺮ‪‬ﻓﹶﻪ‪.#‬‬
‫ﺍﻟ ‪‬‬
‫ﻭﻋﻨﺪ ﻣﺴﻠﻢ‪ :‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦِ ﺷِﻬ‪‬ﺎﺏٍ‪ :‬ﺃﹶﻥﱠ ﺃﹶﺑ‪‬ﺎ ﺇِﺩ‪‬ﺭِﻳﺲ‪ ‬ﺍﻟﹾﺨ‪‬ﻮ‪‬ﻻﻧِﻲ‪ ‬ﻛﹶﺎﻥﹶ ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﻗﹶﺎﻝﹶ ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹸ ﺑ‪‬ﻦ‪‬‬
‫ﺍﻟﹾﻴ‪‬ﻤ‪‬ﺎﻥِ‪$ :‬ﻭ‪‬ﺍﻟﻠﱠﻪِ ﺇِﻧ‪‬ﻲ ﻷَﻋ‪‬ﻠﹶﻢ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ ﺑِﻜﹸﻞﱢ ﻓِﺘ‪‬ﻨ‪‬ﺔٍ ﻫِﻲ‪ ‬ﻛﹶﺎﺋِﻨ‪‬ﺔﹲ ﻓِﻴﻤ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻨِﻲ ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔِ‪ ،‬ﻭ‪‬ﻣ‪‬ﺎ ﺑِﻲ ﺇِﻻﱠ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٢٧٦-٢٧٢/١٣‬‬

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‫ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﺃﹶﺳ‪‬ﺮ‪ ‬ﺇِﻟﹶﻲ‪ ‬ﻓِﻲ ﺫﹶﻟِﻚ‪ ‬ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺛﹾﻪ‪ ‬ﻏﹶﻴ‪‬ﺮِﻱ‪ ،‬ﻭ‪‬ﻟﹶﻜِﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‬
‫ﻗﹶﺎﻝﹶ ‪-‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ ﻣ‪‬ﺠ‪‬ﻠِﺴ‪‬ﺎ ﺃﹶﻧ‪‬ﺎ ﻓِﻴﻪِ ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦِ‪ -‬ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪:‬‬
‫ﻣِﻨ‪‬ﻬ‪‬ﻦ‪ ‬ﺛﹶﻼﺙﹲ ﻻ ﻳ‪‬ﻜﹶﺪ‪‬ﻥﹶ ﻳ‪‬ﺬﹶﺭ‪‬ﻥﹶ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ‪ ،‬ﻭ‪‬ﻣِﻨ‪‬ﻬ‪‬ﻦ‪ ‬ﻓِﺘ‪‬ﻦ‪ ‬ﻛﹶﺮِﻳ‪‬ﺎﺡِ ﺍﻟﺼ‪‬ﻴ‪‬ﻒِ؛ ﻣِﻨ‪‬ﻬ‪‬ﺎ ﺻِﻐ‪‬ﺎﺭ‪ ،‬ﻭ‪‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﻛِﺒ‪‬ﺎﺭ‪ .‬ﻗﹶﺎﻝﹶ‬
‫ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹸ‪ :‬ﻓﹶﺬﹶﻫ‪‬ﺐ‪ ‬ﺃﹸﻭﻟﹶﺌِﻚ‪ ‬ﺍﻟﺮ‪‬ﻫ‪‬ﻂﹸ ﻛﹸﻠﱡﻬ‪‬ﻢ‪ ‬ﻏﹶﻴ‪‬ﺮِﻱ‪.(١)#‬‬
‫ﻭﻋ‪‬ﻦ‪ ‬ﻃﹶﺎﺭِﻕِ ﺑ‪‬ﻦِ ﺷِﻬ‪‬ﺎﺏٍ ﻗﹶﺎﻝﹶ‪ :‬ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ t ‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪$ :‬ﻗﹶﺎﻡ‪ ‬ﻓِﻴﻨ‪‬ﺎ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻣ‪‬ﻘﹶﺎﻣ‪‬ﺎ‪،‬‬
‫ﻓﹶﺄﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﻦ‪ ‬ﺑ‪‬ﺪ‪‬ﺀِ ﺍﻟﹾﺨ‪‬ﻠﹾﻖِ ﺣ‪‬ﺘ‪‬ﻰ ﺩ‪‬ﺧ‪‬ﻞﹶ ﺃﹶﻫ‪‬ﻞﹸ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔِ ﻣ‪‬ﻨ‪‬ﺎﺯِﻟﹶﻬ‪‬ﻢ‪ ،‬ﻭ‪‬ﺃﹶﻫ‪‬ﻞﹸ ﺍﻟﻨ‪‬ﺎﺭِ ﻣ‪‬ﻨ‪‬ﺎﺯِﻟﹶﻬ‪‬ﻢ‪‬؛ ﺣ‪‬ﻔِﻆﹶ‬
‫ﺫﹶﻟِﻚ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﻔِﻈﹶﻪ‪ ،‬ﻭ‪‬ﻧ‪‬ﺴِﻴ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻧ‪‬ﺴِﻴ‪‬ﻪ‪.(٢)#‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ‪:‬‬
‫ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦِ ﻣ‪‬ﺴ‪‬ﻌ‪‬ﻮﺩٍ‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﻣ‪‬ﺎ ﻣِﻦ‪ ‬ﻧ‪‬ﺒِﻲ‪ ‬ﺑ‪‬ﻌ‪‬ﺜﹶﻪ‪ ‬ﺍﻟﻠﱠﻪ‪‬‬
‫ﻓِﻲ ﺃﹸﻣ‪‬ﺔٍ ﻗﹶﺒ‪‬ﻠِﻲ ﺇِﻻﱠ ﻛﹶﺎﻥﹶ ﻟﹶﻪ‪ ‬ﻣِﻦ‪ ‬ﺃﹸﻣ‪‬ﺘِﻪِ ﺣ‪‬ﻮ‪‬ﺍﺭِﻳ‪‬ﻮﻥﹶ ﻭ‪‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺏ‪ ‬ﻳ‪‬ﺄﹾﺧ‪‬ﺬﹸﻭﻥﹶ ﺑِﺴ‪‬ﻨ‪‬ﺘِﻪِ‪ ،‬ﻭ‪‬ﻳ‪‬ﻘﹾﺘ‪‬ﺪ‪‬ﻭﻥﹶ ﺑِﺄﹶﻣ‪‬ﺮِﻩِ‪ ،‬ﺛﹸﻢ‪ ‬ﺇِﻧ‪‬ﻬ‪‬ﺎ‬
‫ﺗ‪‬ﺨ‪‬ﻠﹸﻒ‪ ‬ﻣِﻦ‪ ‬ﺑ‪‬ﻌ‪‬ﺪِﻫِﻢ‪ ‬ﺧ‪‬ﻠﹸﻮﻑ‪ ‬ﻳ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ ﻣ‪‬ﺎ ﻻ ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮﻥﹶ‪ ،‬ﻭ‪‬ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮﻥﹶ ﻣ‪‬ﺎ ﻻ ﻳ‪‬ﺆ‪‬ﻣ‪‬ﺮ‪‬ﻭﻥﹶ‪ ،‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺑِﻴ‪‬ﺪِﻩِ؛‬
‫ﻓﹶﻬ‪‬ﻮ‪ ‬ﻣ‪‬ﺆ‪‬ﻣِﻦ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺑِﻠِﺴ‪‬ﺎﻧِﻪِ؛ ﻓﹶﻬ‪‬ﻮ‪ ‬ﻣ‪‬ﺆ‪‬ﻣِﻦ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺑِﻘﹶﻠﹾﺒِﻪِ؛ ﻓﹶﻬ‪‬ﻮ‪ ‬ﻣ‪‬ﺆ‪‬ﻣِﻦ‪ ،‬ﻭ‪‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻭ‪‬ﺭ‪‬ﺍﺀَ‬

‫ﺫﹶﻟِﻚ‪ ‬ﻣِﻦ‪ ‬ﺍﻹِﻳ‪‬ﻤ‪‬ﺎﻥِ ﺣ‪‬ﺒ‪‬ﺔﹸ ﺧ‪‬ﺮ‪‬ﺩ‪‬ﻝٍ‪.(٣)#‬‬
‫ﻓﻘﻮﻟﻪ‪$ :‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺑِﻴ‪‬ﺪِﻩِ؛ ﻓﹶﻬ‪‬ﻮ‪ ‬ﻣ‪‬ﺆ‪‬ﻣِﻦ‪ :#‬ﻣﻦ ﺍﻟﹾﻤ‪‬ﺘﺸ‪‬ﺎﺑﻪ؛ ﺇﺫ ﻇﺎﻫﺮﻩ ﻏﲑ ﻣ‪‬ﺮ‪‬ﺍﺩ‪،‬‬
‫ﻓﺎﻟﻨﺼﻮﺹ ﻛﺜﲑﺓ ﺗﺄﻣﺮ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺟ‪‬ﻮﺭ ﺍﻷﺋﻤ‪‬ﺔ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﺬﺍ‬
‫ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻳﺪﻝ ﻋ‪‬ﻠﹶﻰ ﺟﻬﺎﺩ ﺍﻷﻣﺮﺍﺀ ﺑﺎﻟﻴﺪ‪.‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺑﺎﺏ‪ :‬ﻭﻛﺎﻥ ﺃﻣﺮ ﺍﷲ ﻗﺪﺭ‪‬ﺍ ﻣﻘﺪﻭﺭ‪‬ﺍ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٦٦٠٤‬ﻭﻣﺴﻠﻢ ﻓِﻲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺧﺒﺎﺭ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﺇﻟﹶﻰ ﻗﻴﺎﻡ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٨٩١‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺑﺪﺀ ﺍﻟﹾﺨ‪‬ﻠﻖ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ‪﴿ :‬‬

‫﴾‪ .‬ﻣ‪‬ﻌﻠﻘﹰﺎ ﻋﻘﺐ‬

‫ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣١٩٢‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪$ :‬ﻭ‪‬ﺭ‪‬ﻭ‪‬ﻯ ﻋِﻴﺴ‪‬ﻰ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺭ‪‬ﻗﹶﺒ‪‬ﺔﹶ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﻗﹶﻴ‪‬ﺲِ ﺑ‪‬ﻦِ ﻣ‪‬ﺴ‪‬ﻠِﻢٍ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﻃﹶﺎﺭِﻕِ ﺑ‪‬ﻦِ‬
‫ﺷِﻬ‪‬ﺎﺏٍ ﻗﹶﺎﻝﹶ‪ :‬ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ t ‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﻗﹶﺎﻡ‪.#... ‬‬

‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﻤ‪‬ﻨﻜﺮ ﻣﻦ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٥٠‬‬

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‫ﻭﻗﺪ ﺍﺳﺘﻨﻜﺮ ﺍﻹﻣﺎﻡ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ‪$ :‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳ‪‬ﺸﺒﻪ ﻛﻼﻡ‬
‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج‪$ :‬ﺍﺻ‪‬ﺒِﺮ‪‬ﻭﺍ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻠﹾﻘﹶﻮﻧِﻲ‪.(١)#‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ )ﺕ‪- (’٧٩٥‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻭﻗﺪ ﻳ‪‬ﺠ‪‬ﺎﺏ ﻋﻦ ﺫﻟﻚ ﺑـ‪ :‬ﺃﻥ ﺍﻟﺘﻐﻴﲑ‬
‫ﺑﺎﻟﻴﺪ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻗﺪ ﻧﺺ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺃﻳﻀ‪‬ﺎ ﻓِﻲ ﺭﻭﺍﻳﺔ ﺻ‪‬ﺎﻟِﺢ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻴﺪ ﺃﻥ ﻳﺰﻳﻞ ﺑﻴﺪﻩ ﻣﺎ ﻓﻌﻠﻮﻩ ﻣﻦ ﺍﻟﹾﻤ‪‬ﻨﻜﺮ‪‬ﺍﺕ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺮﻳﻖ ﺧ‪‬ﻤ‪‬ﻮﺭﻫﻢ‪ ،‬ﺃﻭ ﻳﻜﺴﺮ‬
‫ﺁﻻﺕ ﺍﻟﹾﻤ‪‬ﻼﻫﻲ ﺍﻟﱠﺘِﻲ ﻟﹶﻬ‪‬ﻢ‪ ،‬ﻭﻧ‪‬ﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻳﺒﻄﻞ ﺑﻴﺪﻩ ﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻣﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ‬
‫ﻟﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﺟﺎﺋﺰ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﻗﺘﺎﻟِﻬﻢ‪ ،‬ﻭﻻ ﻣﻦ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺬﻱ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻨﻪ)‪.(٢‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺴ‪‬ﻴﻒ؛ ﻓﻴﺨﺸﻰ ﻣﻨﻪ ﺍﻟﻔﺘ‪‬ﻦ ﺍﻟﱠﺘِﻲ ﺗﺆﺩﻱ ﺇﻟﹶﻰ ﺳﻔﻚ ﺩﻣﺎﺀ‬
‫ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ؛ ﻧﻌﻢ‪ ،‬ﺇﻥ ﺧﺸﻲ ﻓِﻲ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﻠﻮﻙ ﺃﻥ ﻳﺆﺫﻱ ﺃﻫﻠﻪ ﺃﻭ‬
‫ﺟﲑﺍﻧﻪ؛ ﻟﹶﻢ ﻳﻨﺒﻎ ﻟﻪ ﺍﻟﺘﻌﺮﺽ ﻟﹶﻬ‪‬ﻢ ﺣﻴﻨﺌﺬ؛ ﻟِﻤ‪‬ﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌ‪‬ﺪ‪‬ﻱ ﺍﻷﺫﻯ ﺇﻟﹶﻰ ﻏﲑﻩ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻭﻏﲑﻩ؛ ﻭﻣﻊ ﻫﺬﺍ ﻓﻤ‪‬ﺘ‪‬ﻰ ﺧﺎﻑ ﻣﻨﻬﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺴ‪‬ﻴﻒ‪ ،‬ﺃﻭ‬
‫)‪ (١‬ﻣﺴﺎﺋﻞ ﺃﺣ‪‬ﻤ‪‬ﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﻭﺍﻳﺔ ﺃﺑِﻲ ﺩﺍﻭﺩ )ﻋﻮﺽ ﺍﷲ‪-‬ﺹ‪ ،(٤١٩‬ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﻋﻦ‬
‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓِﻲ ﺣﺪﻳﺚ ﻋﻦ ﺃﻧﺲ ‪ ،t‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺎﻗﹶﺎﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﻄﺎﺋﻊ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪،(٢٣٧٧‬‬
‫ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻷﻣﺮ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﻇﻠﻢ ﺍﻟﻮﻻﺓ ﻭﺍﺳﺘﺌﺜﺎﺭﻫﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(١٨٤٥‬ﻭﻟﻔﻈﻪ‬

‫ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦِ ﺳ‪‬ﻌِﻴﺪٍ ﻗﹶﺎﻝﹶ‪ :‬ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﺃﹶﻧ‪‬ﺴ‪‬ﺎ ‪ t‬ﻗﹶﺎﻝﹶ‪$ :‬ﺃﹶﺭ‪‬ﺍﺩ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﺃﹶﻥﹾ ﻳ‪‬ﻘﹾﻄِﻊ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﺒ‪‬ﺤ‪‬ﺮ‪‬ﻳ‪‬ﻦِ‪،‬‬
‫ﻓﹶﻘﹶﺎﻟﹶﺖ‪ ‬ﺍﻷَﻧ‪‬ﺼ‪‬ﺎﺭ‪ :‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹾﻄِﻊ‪ ‬ﻹِﺧ‪‬ﻮ‪‬ﺍﻧِﻨ‪‬ﺎ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺎﺟِﺮِﻳﻦ‪ ‬ﻣِﺜﹾﻞﹶ ﺍﻟﱠﺬِﻱ ﺗ‪‬ﻘﹾﻄِﻊ‪ ‬ﻟﹶﻨ‪‬ﺎ‪ .‬ﻗﹶﺎﻝﹶ‪ :‬ﺳ‪‬ﺘ‪‬ﺮ‪‬ﻭ‪‬ﻥﹶ ﺑ‪‬ﻌ‪‬ﺪِﻱ ﺃﹶﺛﹶﺮ‪‬ﺓﹰ؛ ﻓﹶﺎﺻ‪‬ﺒِﺮ‪‬ﻭﺍ‬

‫ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻠﹾﻘﹶﻮ‪‬ﻧِﻲ‪.#‬‬

‫)‪ (٢‬ﻭﻟﻴﻼﺣﻆ ﺃﻥ ﺍﻟﻜﻼﻡ ﻣ‪‬ﻨﺼ‪‬ﺐ‪ ‬ﻋﻠﻰ ﺗﻐﻴﲑ ﺍﻟﹾﻤ‪‬ﻨﻜﺮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺩﻭﻥ ﺗﺸﻐﻴﺐ ﻋﻠﻰ ﺍﻟﹾﺤ‪‬ﻜﺎﻡ‪ ،‬ﻭﺗ‪‬ﻬﻴﻴﺞ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻭﻓﺮﻕ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﻓﺮﻕ ﺑﲔ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺘﻌﻴﲑ‪ ،‬ﻭﺇﻧﻜﺎﺭ ﺍﻟﹾﻤ‪‬ﻨﻜﹶﺮ ﻭﺍﻟﺘﻐﻴﲑ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﻓِﻲ ﻛﺘﺎﺑﻪ ‪$‬ﺍﻟﺸﻔﺎ‪) #‬ﺹ‪$ :(٥٨٥‬ﺃﻣ‪‬ﺎ ﺍﻟﻨﺼﺢ ﻷﺋﻤ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ ،‬ﻓﻄﺎﻋﺘﻬﻢ ﻓِﻲ‬
‫ﺍﻟﹾﺤ‪‬ﻖ‪ ،‬ﻭﻣﻌﻮﻧﺘﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺑﻪ‪ ،‬ﻭﺗﺬﻛﲑﻫﻢ ﺇﻳﺎﻩ ﻋﻠﻰ ﺃﺣﺴﻦ ﻭﺟﻪ‪ ،‬ﻭﺗﻨﺒﻴﻬﻬﻢ ﻋﻠﻰ ﻣﺎ ﻏﻔﻠﻮﺍ ﻋﻨﻪ‪ ،‬ﻭﻛﺘﻢ‬
‫ﻋﻨﻬﻢ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺗﻀﺮﻳﺐ ﺍﻟﻨﺎﺱ ﻭﺇﻓﺴﺎﺩ ﻗﻠﻮﺑِﻬﻢ ﻋﻠﻴﻬﻢ‪ #‬ﺍ’‪.‬‬

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‫ﺍﻟﺴﻮﻁ‪ ،‬ﺃﻭ ﺍﻟﹾﺤ‪‬ﺒﺲ‪ ،‬ﺃﻭ ﺍﻟﻘﻴﺪ‪ ،‬ﺃﻭ ﺍﻟﻨﻔﻲ‪ ،‬ﺃﻭ ﺃﺧﺬ ﺍﻟﹾﻤ‪‬ﺎﻝ‪ ،‬ﺃﻭ ﻧ‪‬ﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺫﻯ؛‬
‫ﺳﻘﻂ ﺃﻣﺮﻫﻢ ﻭﻧ‪‬ﻬﻴﻬﻢ‪ ،‬ﻭﻗﺪ ﻧﺺ ﺍﻷﺋﻤ‪‬ﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻣﻨﻬﻢ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺣ‪‬ﻤ‪‬ﺪ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪،‬‬
‫ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻗﺎﻝ ﺃﺣ‪‬ﻤ‪‬ﺪ‪ :‬ﻻ ﻳﺘﻌﺮﺽ ﻟﻠﺴﻠﻄﺎﻥ؛ ﻓﺈﻥﱠ ﺳﻴﻔﻪ ﻣﺴﻠﻮﻝ‪ #‬ﺍ’)‪.(١‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ‪:‬‬
‫ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻳ‪‬ﺰِﻳﺪ ﺍﻟﹾﻔﹶﻘِﲑ ﻗﹶﺎﻝﹶ‪$ :‬ﻛﹸﻨ‪‬ﺖ‪ ‬ﻗﹶﺪ‪ ‬ﺷ‪‬ﻐ‪‬ﻔﹶﻨِﻲ ﺭ‪‬ﺃﻱ‪ ‬ﻣِﻦ‪ ‬ﺭ‪‬ﺃﻱِ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭِﺝِ‪ ،‬ﻓﹶﺨ‪‬ﺮ‪‬ﺟ‪‬ﻨ‪‬ﺎ‬
‫ﻓِﻲ ﻋِﺼ‪‬ﺎﺑ‪‬ﺔٍ ﺫﹶﻭِﻱ ﻋ‪‬ﺪ‪‬ﺩٍ ﻧ‪‬ﺮِﻳﺪ‪ ‬ﺃﹶﻥﹾ ﻧ‪‬ﺤ‪‬ﺞ‪ ،‬ﺛﹸﻢ‪ ‬ﻧ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻤ‪‬ﺮ‪‬ﺭ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﻠﹶﻰ‬
‫ﺍﻟﹾﻤ‪‬ﺪِﻳﻨ‪‬ﺔِ؛ ﻓﹶﺈِﺫﹶﺍ ﺟ‪‬ﺎﺑِﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪- ‬ﺟ‪‬ﺎﻟِﺲ‪ ‬ﺇِﻟﹶﻰ ﺳ‪‬ﺎﺭِﻳ‪‬ﺔٍ‪ -‬ﻋ‪‬ﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج‪،‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺈِﺫﹶﺍ ﻫ‪‬ﻮ‪ ‬ﻗﹶﺪ‪ ‬ﺫﹶﻛﹶﺮ‪ ‬ﺍﻟﹾﺠ‪‬ﻬ‪‬ﻨ‪‬ﻤِﻴ‪‬ﲔ‪ ،‬ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻘﹸﻠﹾﺖ‪ ‬ﻟﹶﻪ‪ :‬ﻳ‪‬ﺎ ﺻ‪‬ﺎﺣِﺐ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ‪ ،‬ﻣ‪‬ﺎ ﻫ‪‬ﺬﹶﺍ‬
‫﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٩٢:‬‬
‫ﺍﻟﱠﺬِﻱ ﺗ‪‬ﺤ‪‬ﺪ‪‬ﺛﹸﻮﻥﹶ‪ ،‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪﴿ :‬‬
‫ﻭ‪﴿ ‬‬
‫﴾ ]ﺍﻟﺴﺠﺪﺓ‪ .[٢٠:‬ﻓﹶﻤ‪‬ﺎ ﻫ‪‬ﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺗ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ؟!‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺃﹶﺗ‪‬ﻘﹾﺮ‪‬ﺃﹸ ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥﹶ؟‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪!‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻬ‪‬ﻞﹾ ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﺑِﻤ‪‬ﻘﹶﺎﻡِ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪٍ ‪- u‬ﻳ‪‬ﻌ‪‬ﻨِﻲ‪ :‬ﺍﻟﱠﺬِﻱ ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺜﹸﻪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻓِﻴﻪِ‪-‬؟!‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪!‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺈِﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﻘﹶﺎﻡ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪٍ ج ﺍﻟﹾﻤ‪‬ﺤ‪‬ﻤ‪‬ﻮﺩ‪ ‬ﺍﻟﱠﺬِﻱ ﻳ‪‬ﺨ‪‬ﺮِﺝ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑِﻪِ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺨ‪‬ﺮِﺝ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺛﹸﻢ‪ ‬ﻧ‪‬ﻌ‪‬ﺖ‪ ‬ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﺍﻟﺼ‪‬ﺮ‪‬ﺍﻁِ ﻭ‪‬ﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻭ‪‬ﺃﹶﺧ‪‬ﺎﻑ‪ ‬ﺃﹶﻻ ﺃﹶﻛﹸﻮﻥﹶ ﺃﹶﺣ‪‬ﻔﹶﻆﹸ ﺫﹶﺍﻙ‪. ‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻏﹶﻴ‪‬ﺮ‪ ‬ﺃﹶﻧﻪ‪ ‬ﻗﹶﺪ‪ ‬ﺯ‪‬ﻋ‪‬ﻢ‪ ‬ﺃﹶﻥﱠ ﻗﹶﻮ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﻮﻥﹶ ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺭِ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻧ‪‬ﻮﺍ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻗﹶﺎﻝﹶ‪:‬‬
‫ﻳ‪‬ﻌ‪‬ﻨِﻲ‪ :‬ﻓﹶﻴ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﻮﻥﹶ ﻛﹶﺄﹶﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻋِﻴﺪ‪‬ﺍﻥﹸ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺳِﻢِ‪ ،‬ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻴ‪‬ﺪ‪‬ﺧ‪‬ﻠﹸﻮﻥﹶ ﻧ‪‬ﻬ‪‬ﺮ‪‬ﺍ ﻣِﻦ‪ ‬ﺃﹶﻧ‪‬ﻬ‪‬ﺎﺭِ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔِ‪،‬‬
‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﹾﺤِﻜﹶﻢ )‪.(٢٤٩-٢٤٨/٢‬‬

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‫ﻓﹶﻴ‪‬ﻐ‪‬ﺘ‪‬ﺴِﻠﹸﻮﻥﹶ ﻓِﻴﻪِ‪ ،‬ﻓﹶﻴ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﻮﻥﹶ ﻛﹶﺄﹶﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﹾﻘﹶﺮ‪‬ﺍﻃِﻴﺲ‪.‬‬
‫ﻓﹶﺮ‪‬ﺟ‪‬ﻌ‪‬ﻨ‪‬ﺎ ﻗﹸﻠﹾﻨ‪‬ﺎ‪ :‬ﻭ‪‬ﻳ‪‬ﺤ‪‬ﻜﹸﻢ‪ ‬ﺃﹶﺗ‪‬ﺮ‪‬ﻭ‪‬ﻥﹶ ﺍﻟﺸ‪‬ﻴ‪‬ﺦ‪ ‬ﻳ‪‬ﻜﹾﺬِﺏ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج؛ ﻓﹶﺮ‪‬ﺟ‪‬ﻌ‪‬ﻨ‪‬ﺎ ﻓﹶﻼ ‪-‬ﻭ‪‬ﺍﻟﻠﱠﻪِ‪-‬‬
‫ﻣ‪‬ﺎ ﺧ‪‬ﺮ‪‬ﺝ‪ ‬ﻣِﻨ‪‬ﺎ ﻏﹶﻴ‪‬ﺮ‪ ‬ﺭ‪‬ﺟ‪‬ﻞٍ ﻭ‪‬ﺍﺣِﺪٍ‪.(١)#‬‬
‫ﻓﻬﺆﻻﺀ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﻢ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ج ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﺣﺘ‪‬ﻰ ﺃﺯﺍﻝ ﻋﻨﻬﻢ‬
‫ﺍﻻﺷﺘﺒﺎﻩ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑِﻲ ﺍﻟﹾﺠ‪‬ﻠﻴﻞ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪.t‬‬
‫ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﹾﻤ‪‬ﺘﺸﺎﺑِﻬ‪‬ﺔ‪ :‬ﻣﺎ ﺟﺎﺀ ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﻭِﻳ‪‬ﺔﹶ ﺑ‪‬ﻦِ ﺃﹶﺑِﻲ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹶ ﺃﹶﻧ‪‬ﻪ‪ ‬ﻗﹶﺎﻡ‪ ‬ﻓِﻴﻨ‪‬ﺎ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪:‬‬
‫ﺃﹶﻻﹶ ﺇِﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻡ‪ ‬ﻓِﻴﻨ‪‬ﺎ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪$ :‬ﺃﹶﻻ ﺇِﻥﱠ ﻣ‪‬ﻦ‪ ‬ﻗﹶﺒ‪‬ﻠﹶﻜﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺃﹶﻫ‪‬ﻞِ ﺍﻟﹾﻜِﺘ‪‬ﺎﺏِ ﺍﻓﹾﺘ‪‬ﺮ‪‬ﻗﹸﻮﺍ ﻋ‪‬ﻠﹶﻰ‬
‫ﺛِﻨ‪‬ﺘ‪‬ﻴ‪‬ﻦِ ﻭ‪‬ﺳ‪‬ﺒ‪‬ﻌِﲔ‪ ‬ﻣِﻠﱠﺔﹰ‪ ،‬ﻭ‪‬ﺇِﻥﱠ ﻫ‪‬ﺬِﻩِ ﺍﻟﹾﻤِﻠﱠﺔﹶ ﺳ‪‬ﺘ‪‬ﻔﹾﺘ‪‬ﺮِﻕ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺛﹶﻼﺙٍ ﻭ‪‬ﺳ‪‬ﺒ‪‬ﻌِﲔ‪ :‬ﺛِﻨ‪‬ﺘ‪‬ﺎﻥِ ﻭ‪‬ﺳ‪‬ﺒ‪‬ﻌ‪‬ﻮﻥﹶ ﻓِﻲ ﺍﻟﻨ‪‬ﺎﺭِ‪،‬‬

‫ﻭ‪‬ﻭ‪‬ﺍﺣِﺪ‪‬ﺓﹲ ﻓِﻲ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔِ‪ ،‬ﻭ‪‬ﻫِﻲ‪ ‬ﺍﻟﹾﺠ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ‪.(٢)#‬‬
‫ﻭﻣ‪‬ﺤﻞ ﺍﻻﺷﺘﺒﺎﻩ ﻫﻮ‪ :‬ﻓِﻲ ﺗ‪‬ﺤﺪﻳﺪ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﻭﺗﻌﻴﻴﻨﻬﺎ!‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺔ ﺍﷲ ﻋﻠﻴﻪ‪ -‬ﻓِﻲ ﻣﻌﺮﺽ ﻛﻼﻡ ﻟﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ‪$ :‬ﻭﺃﻣ‪‬ﺎ‬
‫ﺗﻌﻴﲔ ﻫﺬﻩ ﺍﻟﻔﺮﻕ؛ ﻓﻘﺪ ﺻﻨ‪‬ﻒ‪ ‬ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ ﻣﺼﻨﻔﺎﺕ‪ ،‬ﻭﺫﻛﺮﻭﻫﻢ ﻓِﻲ ﻛﺘﺐ ﺍﻟﹾﻤ‪‬ﻘﹶﺎﻻﺕ‪،‬‬
‫ﻟﻜﻦ ﺍﻟﹾﺠ‪‬ﺰﻡ ﺑﺄﻥﱠ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺍﻟﹾﻤ‪‬ﻮﺻ‪‬ﻮﻓﹶﺔ ﻫﻲ ﺇﺣﺪﻯ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺩﻟﻴﻞ؛‬
‫ﻓﺈﻥﱠ ﺍﷲ ﺣ‪‬ﺮ‪‬ﻡ ﺍﻟﻘﻮﻝ ﺑﻼ ﻋﻠﻢ ﻋ‪‬ﻤﻮﻣ‪‬ﺎ‪ ،‬ﻭﺣ‪‬ﺮ‪‬ﻡ ﺍﻟﻘﻮﻝ ﻋﻠﻴﻪ ﺑﻼ ﻋﻠﻢ ﺧ‪‬ﺼ‪‬ﻮﺻ‪‬ﺎ‪ ،‬ﻓﻘﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪:‬‬
‫﴿‬
‫﴾ ]ﺍﻷﻋﺮﺍﻑ‪.[٣٣:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫ﺠﻨ‪‬ﺔ ﻣ‪‬ﻨ‪‬ﺰﻟﺔ ﻓﻴﻬﺎ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٩١‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺃﺩﻧ‪‬ﻰ ﺃﻫﻞ ﺍﻟﹾ ‪‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺴﻨ‪‬ﺪ )‪ ،(١٠٢/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪،(٤٥٩٧‬‬
‫ﻭﺍﻵﺟﺮﻱ ﻓِﻲ ﺍﻟﺸﺮﻳﻌﺔ )ﺍﻟﻄﺒﻌﺔ ﺍﻟﹾﻤ‪‬ﺤ‪‬ﻘﻘﺔ( )‪ ،(١٣٢/١‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ )‪ ،(٣١‬ﻭﺻ‪‬ﺤ‪‬ﺢ‪ ‬ﺇﺳﻨﺎﺩﻩ ﻣ‪‬ﺤ‪‬ﻘﻖ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ‬
‫)‪ ،(٣٢/١٠‬ﻭﺍﻷﻟﺒﺎﻧِﻲ ﻓِﻲ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٢٠٤‬ﻭﺫﻛﺮ ﺟ‪‬ﻤﻠﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺗﺸﻬﺪ ﻟﻪ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻧﻈﻢ ﺍﻟﹾﻤ‪‬ﺘﻨﺎﺛﺮ )ﺹ‪.(٣٤-٣٢‬‬

‫‪-٢٩-‬‬

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‫﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[١٦٩-١٦٨:‬‬
‫﴾ ]ﺍﻹﺳﺮﺍﺀ‪.[٣٦:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫ﻭﺃﻳﻀ‪‬ﺎ؛ ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳ‪‬ﺨﱪ ﻋﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﺑِﺤ‪‬ﻜﻢ ﺍﻟﻈﻦ‪ ‬ﻭﺍﻟﹾﻬ‪‬ﻮ‪‬ﻯ‪ ،‬ﻓﻴﺠﻌﻞ‬
‫ﻃﺎﺋﻔﺘﻪ ﻭﺍﻟﹾﻤ‪‬ﻨﺘﺴﺒﺔ ﺇﻟﹶﻰ ﻣﺘﺒﻮﻋﻪ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺍﻟﻴﺔ ﻟﻪ ﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﹾﺠ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﻭﻳ‪‬ﺠﻌﻞ ﻣ‪‬ﻦ‪‬‬
‫ﺧﺎﻟﻔﻬﺎ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻫﺬﺍ ﺿﻼﻝ ﻣﺒﲔ‪.‬‬
‫ﻓﺈﻥﱠ ﺃﻫﻞ ﺍﻟﹾﺤ‪‬ﻖ‪ ‬ﻭﺍﻟﺴﻨ‪‬ﺔ ﻻ ﻳﻜﻮﻥ ﻣﺘﺒﻮﻋﻬﻢ ﺇﻻﱠ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﻋﻦ‬
‫ﺍﻟﹾﻬ‪‬ﻮﻯ‪ ،‬ﺇﻥ ﻫﻮ ﺇﻻﱠ ﻭ‪‬ﺣ‪‬ﻲ‪ ‬ﻳﻮﺣﻰ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳ‪‬ﺠﺐ ﺗﺼﺪﻳﻘﻪ ﻓِﻲ ﻛﻞ ﻣﺎ ﺃﺧﱪ‪ ،‬ﻭﻃﺎﻋﺘﻪ‬
‫ﻓِﻲ ﻛﻞ ﻣﺎ ﺃﻣﺮ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺰﻟﺔ ﻟﻐﲑﻩ ﻣﻦ ﺍﻷﺋﻤ‪‬ﺔ‪ ،‬ﺑﻞ ﻛﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳ‪‬ﺆﺧ‪‬ﺬ‬
‫ﻣﻦ ﻗﻮﻟﻪ ﻭﻳ‪‬ﺘﺮ‪‬ﻙ ﺇﻻﱠ ﺭﺳﻮﻝ ﺍﷲ ج‪.‬‬
‫ﻓﹶﻤ‪‬ﻦ ﺟ‪‬ﻌ‪‬ﻞﹶ ﺷﺨﺼ‪‬ﺎ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﻏﲑ ﺭﺳﻮﻝ ﺍﷲ ج ﻣ‪‬ﻦ ﺃﺣﺒ‪‬ﻪ ﻭﻭﺍﻓﻘﻪ؛ ﻛﺎﻥ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﹾﺠ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﻭﻣ‪‬ﻦ ﺧﺎﻟﻔﻪ؛ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻔﺮﻗﺔ ‪-‬ﻛﻤﺎ ﻳﻮﺟﺪ‬
‫ﺫﻟﻚ ﻓِﻲ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺃﺗﺒﺎﻉ ﺃﺋﻤ‪‬ﺔ ﻓِﻲ ﺍﻟﻜﻼﻡ ﻓِﻲ ﺍﻟﺪ‪‬ﻳﻦ ﻭﻏﲑ ﺫﻟﻚ‪-‬؛ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﺘﻔﺮﻕ‪ #‬ﺍ’)‪.(١‬‬
‫)‪ (١‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٣٤٧-٣٤٦/٣‬‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﻳ‪‬ﻌﺘﺒ‪‬ﺮ ﻫﻮ ﺿﺎﺑﻂ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﺘﺤﺰﺏ‪ ،‬ﻓﻤﻦ ﺗ‪‬ﺤ‪‬ﻘﻖ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺩﺧﻞ ﻓِﻲ‬
‫ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﻓﻬﻢ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﹾﻬ‪‬ﺎﻟﻜﺔ؛ ﺑِﺨﻼﻑ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪.‬‬

‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻓﺎﻟﻔﺮﻕ ﺍﻟﹾﻤ‪‬ﺘﻮﻋﺪﺓ ﺑﺎﻟﻨﺎﺭ ﻓِﻲ ﻗﻮﻟﻪ ج‪$ :‬ﻛﻠﻬﺎ ﻓِﻲ ﺍﻟﻨﺎﺭ ﺇﻻﱠ‬

‫ﻭﺍﺣﺪﺓ‪ .#‬ﻫﺬﺍ ﻋﺬﺍﺑ‪‬ﻬﺎ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﺬﺑ‪‬ﻬﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﹶﻬ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٤٨:‬‬

‫ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﻓِﻲ ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪$ :(٢١٨-٢١٧/٧‬ﻟﻴﺲ ﻓِﻲ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﻈﻬﺮﻭﻥ ﻟﻺﺳﻼﻡ ﺇﻻﱠ ﻗﺴﻤﺎﻥ‪ :‬ﻣﺆﻣﻦ‪ ،‬ﺃﻭ ﻣﻨﺎﻓﻖ؛ ﻓﺎﻟﹾﻤ‪‬ﻨﺎﻓﻖ ﻓِﻲ ﺍﻟﺪ‪‬ﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﺆﻣﻦ‪.‬‬
‫ﺛﹸﻢ‪ ‬ﻗﺪ ﻳﻜﻮﻥ ﻧﺎﻗﺺ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ ﻓﻼ ﻳﺘﻨﺎﻭﻟﻪ ﺍﻻﺳﻢ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺗﺎﻡ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ ‪...‬‬

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‫ﻓﻤ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻛﻮﻥ ﻋﺪﺩ ﺍﻟﻔﺮﻕ ﻓِﻲ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ‬
‫ﺳﻴﺼﻞ ﺇﻟﹶﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﺗﻌﻴﲔ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﻧﻜﻠﻪ ﺇﻟﹶﻰ ﺍﷲ ‪!!T‬‬
‫‪ ‬‬

‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻋﺪﻡ ﺗﺄﻭﻳﻠﻬﺎ‪ ،‬ﻭﺣ‪‬ﻤﻠﻬﺎ ﻋﻠﻰ ﻏﲑ ﺍﻟﻈﺎﻫﺮ ﺇﻻﱠ ﺑﻘﺮﻳﻨﺔ؛‬
‫ﻭﺫﻟﻚ ﻷﻥﱠ ﺍﻷﺻﻞ ﻋﻨﺪ ﺍﻟﺴﻠﻒ‪ :‬ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻨﺺ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻋﻨﻪ ﺇﻻﱠ ﺑﺪﻟﻴﻞ‪.‬‬

‫ﻭﻫﺬﺍ ﺷﺎﻣﻞ ﻟﻜﻞ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻭﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﺑﺎﻟﻈﺎﻫﺮ‪ :‬ﻣﺎ ﺗﺮﺟ‪‬ﺢ‪ ‬ﺃﻧﻪ ﺍﻟﹾﻤ‪‬ﻘﺼ‪‬ﻮﺩ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻭ ﻟﹶﻢ‪ ‬ﻳﺄﺕ ﻗﺼﺪ ﻳ‪‬ﺨ‪‬ﺎﻟﻔﻪ)‪.(١‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ‪:‬‬
‫ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ ،‬ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻗﹶﺎﻝﹶ‪$ :‬ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ‪ ‬ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥﹸ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﻘﹸﺺ‪ ‬ﺍﻟﹾﻌ‪‬ﻤ‪‬ﻞﹸ‪ ،‬ﻭ‪‬ﻳ‪‬ﻠﹾﻘﹶﻰ‬

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‫ﺛﹸﻢ‪ ‬ﻗﺎﻝ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ :-‬ﺍﻟﹾﻤ‪‬ﻘﺼ‪‬ﻮﺩ ﻫﻨﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠﻌﻞ ﺃﺣﺪ ﺑِﻤ‪‬ﺠﺮﺩ ﺫﻧﺐ ﻳﺬﻧﺒﻪ ﻭﻻ ﺑﺒﺪﻋﺔ ﺍﺑﺘﺪﻋﻬﺎ ‪-‬ﻭﻟﻮ ﺩﻋﺎ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ‪ -‬ﻛﺎﻓﺮ‪‬ﺍ ﻓِﻲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﺇﻻﱠ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ‪.‬‬
‫ﻓﺄﻣ‪‬ﺎ ﻣﻦ ﻛﺎﻥ ﻓِﻲ ﻗﻠﺒﻪ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ ﺑﺎﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻏﻠﻂ ﻓِﻲ ﺑﻌﺾ ﻣﺎ ﺗﺄﻭﻟﻪ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻬﺬﺍ ﻟﻴﺲ‬
‫ﺑﻜﺎﻓﺮ ﺃﺻﻼﹰ‪ ،‬ﻭﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻇﻬﺮ ﺍﻟﻨﺎﺱ ﺑﺪﻋﺔ ﻭﻗﺘﺎﻻﹰ ﻟﻸﻣﺔ ﻭﺗﻜﻔﲑ‪‬ﺍ ﻟﹶﻬ‪‬ﺎ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﻜﻦ ﻓِﻲ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑﺔ ﻣﻦ‬
‫ﻳ‪‬ﻜﻔﺮﻫﻢ؛ ﻻ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ ﻭﻻ ﻏﲑﻩ‪ ،‬ﺑﻞ ﺣﻜﻤﻮﺍ ﻓﻴﻬﻢ ﺑِﺤ‪‬ﻜﻤﻬﻢ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﺍﻟﻈﺎﻟِﻤﲔ ﺍﻟﹾﻤ‪‬ﻌﺘﺪﻳﻦ ‪...‬‬
‫ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻨﺎﻓﻘﹰﺎ؛ ﻓﻬﻮ ﻛﺎﻓﺮ ﻓِﻲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻣﻦ ﻟﹶﻢ‪ ‬ﻳﻜﻦ ﻣﻨﺎﻓﻘﹰﺎ‪ ،‬ﺑﻞ‬
‫ﻛﺎﻥ ﻣﺆﻣﻨ‪‬ﺎ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻓِﻲ ﺍﻟﺒﺎﻃﻦ؛ ﻟﹶﻢ‪ ‬ﻳﻜﻦ ﻛﺎﻓﺮ‪‬ﺍ ﻓِﻲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺇﻥ ﺃﺧﻄﺄ ﺍﻟﺘﺄﻭﻳﻞ ﻛﺎﺋﻨ‪‬ﺎ ﻣﺎ ﻛﺎﻥ ﺧﻄﺆﻩ؛‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻓِﻲ ﺑﻌﻀﻬﻢ ﺷ‪‬ﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻨﻔﺎﻕ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻪ ﻓِﻲ ﺍﻟﺪ‪‬ﺭﻙ‬
‫ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻜﻔﺮ ﻛﻔﺮ‪‬ﺍ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﹾﻤِﻠﱠﺔ؛ ﻓﻘﺪ ﺧﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺇﺟ‪‬ﻤ‪‬ﺎﻉ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﺟ‪‬ﻤ‪‬ﻌﲔ‪ ،-‬ﺑﻞ ﻭﺇﺟ‪‬ﻤ‪‬ﺎﻉ ﺍﻷﺋﻤ‪‬ﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑ ﺍﻷﺭﺑﻌﺔ‪،‬‬
‫ﻓﻠﻴﺲ ﻓﻴﻬﻢ ﻣ‪‬ﻦ‪ ‬ﻛﻔﱠﺮ‪ ‬ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺜﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤ‪‬ﺎ ﻳﻜﻔﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀ‪‬ﺎ ﺑﺒﻌﺾ ﺍﻟﹾﻤ‪‬ﻘﹶﺎﻻﺕ‪ ،‬ﻛﻤﺎ‬

‫ﻗﺪ ﺑﺴﻂ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﻢ ﻓِﻲ ﻏﲑ ﻫﺬﺍ ﺍﻟﹾﻤ‪‬ﻮﺿﻊ‪ #‬ﺍ’‪.‬‬
‫)‪ (١‬ﺇﻋﻼﻡ ﺍﻟﹾﻤ‪‬ﻮﻗﻌﲔ )‪.(١٠٨/٣‬‬

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‫ﺍﻟﺸ‪‬ﺢ‪ ،‬ﻭ‪‬ﺗ‪‬ﻈﹾﻬ‪‬ﺮ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ،‬ﻭ‪‬ﻳ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺃﹶﻳ‪‬ﻢ‪ ‬ﻫ‪‬ﻮ‪‬؟ ﻗﹶﺎﻝﹶ‪ :‬ﺍﻟﹾﻘﹶﺘ‪‬ﻞﹸ ﺍﻟﹾﻘﹶﺘ‪‬ﻞﹸ‪.(١)#‬‬
‫ﻭﻓِﻲ ﻟﻔﻆ ﻋﻨﺪ ﺃﺣ‪‬ﻤ‪‬ﺪ‪ :‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﻻ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ‬
‫ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻈﹾﻬ‪‬ﺮ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ،‬ﻭ‪‬ﻳ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﺍﻟﹾﻜﹶﺬِﺏ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ‪ ‬ﺍﻷَﺳ‪‬ﻮ‪‬ﺍﻕ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ‪ ‬ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥﹸ‪ ،‬ﻭ‪‬ﻳ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ‪ .‬ﻗِﻴﻞﹶ‪:‬‬
‫ﻭ‪‬ﻣ‪‬ﺎ ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ‪‬؟ ﻗﹶﺎﻝﹶ‪ :‬ﺍﻟﹾﻘﹶﺘ‪‬ﻞﹸ‪.#‬‬
‫ﻓﺘﻘﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ ﻓﺴﺮ ﺑﻴﺴﺮ ﺍﻟﻌﻴﺶ ﻭﺍﻻﺳﺘﻠﺬﺍﺫ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﺗﺄﻭﻳﻞ‪.‬‬
‫ﻭﻓﹶﺴ‪‬ﺮ‪‬ﻩ ﺑﻌﻀﻬﻢ ﺑﻨﻘﺺ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻋ‪‬ﺪ‪‬ﻭﻝ ﻋﻦ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ؛ ﺇﺫ ﻟﻔﻆ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‬
‫‪$‬ﻳﺘﻘﺎﺭﺏ‪ #‬ﻻ ‪$‬ﻳﻨﻘﺺ‪ ،#‬ﻓﺎﻟﺘﻘﺎﺭﺏ ﻻ ﻧﻘﺺ ﻓِﻲ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻻ ﺍﺳﺘﻠﺬﺍﺫ‪.‬‬
‫ﺇﻧ‪‬ﻤ‪‬ﺎ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺍﻟﻮﻗﺖ ﻳ‪‬ﻤﻀﻲ ﺳﺮﻳﻌ‪‬ﺎ ﺩﻭﻥ ﺃﻥ ﺗ‪‬ﺤﺲ ﺑﻪ‪ ،‬ﻓﺄﻧﺖ ﻓِﻲ ﺃﻭﻝ ﺍﻷﺳﺒﻮﻉ‪،‬‬
‫ﻓﺈﺫﺍ ﺃﻧﺖ ﻓِﻲ ﺁﺧﺮﻩ‪ ،‬ﻭﺍﻷﻣﺮ ﻳ‪‬ﺤﺪﺙ ﻗﺒﻞ ﻋﺎﻡ‪ ،‬ﻭﺗﻈﻨﻪ ﺣﺪﺙ ﻗﺒﻞ ﺷﻬﺮ)‪.(٢‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻇﻬﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٧٠٦١‬ﻭﻣﺴﻠﻢ )‪.(١٥٨‬‬
‫)‪ (٢‬ﻓِﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ :(١٧-١٦/١٣‬ﻧ‪‬ﻘﹶﻞﹶ ﺍِﺑﻦ ﺑ‪‬ﻄﱠﺎﻝ ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺨ‪‬ﻄﱠﺎﺑِﻲ ﻓِﻲ ﻣ‪‬ﻌﻨ‪‬ﻰ ﺗ‪‬ﻘﹶﺎﺭ‪‬ﺏ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ ﺍﻟﹾﻤ‪‬ﺬﹾﻛﹸﻮﺭ ﻓِﻲ‬
‫ﺍﻟﹾﺤ‪‬ﺪِﻳﺚ ﺍﻵﺧ‪‬ﺮ‪ ،‬ﻳ‪‬ﻌ‪‬ﻨِﻲ‪ :‬ﺍﻟﱠﺬِﻱ ﺃﹶﺧ‪‬ﺮ‪ ‬ﺟﻪ‪ ‬ﺍﻟﺘ‪‬ﺮ‪‬ﻣِﺬِﻱ ﻣِﻦ‪ ‬ﺣ‪‬ﺪِﻳﺚ ﺃﹶﻧ‪‬ﺲ‪ ،‬ﻭ‪‬ﺃﹶﺣ‪‬ﻤ‪‬ﺪ ﻣِﻦ‪ ‬ﺣ‪‬ﺪِﻳﺚ ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓ ﻣ‪‬ﺮ‪‬ﻓﹸﻮﻋ‪‬ﺎ‪:‬‬

‫‪$‬ﻻ ﺗ‪‬ﻘﹸﻮﻡ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ‪ ،‬ﻓﹶﺘ‪‬ﻜﹸﻮﻥﹶ ﺍﻟﺴ‪‬ﻨ‪‬ﺔ ﻛﹶﺎﻟﺸ‪‬ﻬ‪‬ﺮِ‪ ،‬ﻭ‪‬ﺍﻟﺸ‪‬ﻬ‪‬ﺮ ﻛﹶﺎﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔِ‪ ،‬ﻭ‪‬ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔ ﻛﹶﺎﻟﹾﻴ‪‬ﻮ‪‬ﻡِ‪ ،‬ﻭ‪‬ﻳ‪‬ﻜﹸﻮﻥﹸ‬

‫ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ ﻛﹶﺎﻟﺴ‪‬ﺎﻋ‪‬ﺔِ‪ ،‬ﻭ‪‬ﺗ‪‬ﻜﹸﻮﻥﹸ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﻛﹶﺎﺣ‪‬ﺘِﺮ‪‬ﺍﻕِ ﺍﻟﺴ‪‬ﻌ‪‬ﻔﹶﺔ‪.#‬‬
‫ﻗﹶﺎﻝﹶ ﺍﻟﹾﺨ‪‬ﻄﱠﺎﺑِﻲ‪ :‬ﻫ‪‬ﻮ‪ ‬ﻣِﻦ‪ ‬ﺍِﺳ‪‬ﺘِﻠﹾﺬﹶﺍﺫ ﺍﻟﹾﻌ‪‬ﻴ‪‬ﺶ‪.‬‬

‫ﻳ‪‬ﺮِﻳﺪ ‪-‬ﻭ‪‬ﺍﹶﻟﻠﱠﻪ ﺃﹶﻋ‪‬ﻠﹶﻢ‪ -‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﻳ‪‬ﻘﹶﻊ ﻋِﻨ‪‬ﺪ ﺧ‪‬ﺮ‪‬ﻭﺝ ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺪِﻱ‪ ،‬ﻭ‪‬ﻭ‪‬ﻗﹸﻮﻉ ﺍﻷَﻣ‪‬ﻨ‪‬ﺔ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽ‪ ،‬ﻭ‪‬ﻏﹶﻠﹶﺒ‪‬ﺔ ﺍﻟﹾﻌ‪‬ﺪ‪‬ﻝ ﻓِﻴﻬ‪‬ﺎ؛ ﻓﹶﻴ‪‬ﺴ‪‬ﺘ‪‬ﻠِﺬﹼ‬
‫ﺍﻟﹾﻌ‪‬ﻴ‪‬ﺶ ﻋِﻨ‪‬ﺪ ﺫﹶﻟِﻚ‪ ،‬ﻭ‪‬ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻘﹾﺼ‪‬ﺮ ﻣ‪‬ﺪ‪‬ﺗﻪ‪ ،‬ﻭ‪‬ﻣ‪‬ﺎ ﺯ‪‬ﺍﻝﹶ ﺍﻟﻨ‪‬ﺎﺱ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻘﹾﺼِﺮ‪‬ﻭﻥﹶ ﻣ‪‬ﺪ‪‬ﺓ ﺃﹶﻳ‪‬ﺎﻡ ﺍﻟﺮ‪‬ﺧ‪‬ﺎﺀ ﻭ‪‬ﺇِﻥﹾ ﻃﹶﺎﻟﹶﺖ‪ ،‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻄِﻴﻠﹸﻮﻥﹶ‬
‫ﻣ‪‬ﺪ‪‬ﺓ ﺍﻟﹾﻤ‪‬ﻜﹾﺮ‪‬ﻭﻩ ﻭ‪‬ﺇِﻥﹾ ﻗﹶﺼ‪‬ﺮ‪‬ﺕ‪.‬‬
‫ﻭ‪‬ﺗ‪‬ﻌ‪‬ﻘﱠﺒ‪‬ﻪ‪ ‬ﺍﻟﹾﻜﹶﺮ‪‬ﻣ‪‬ﺎﻧِﻲ‪ ‬ﺑِﺄﹶﻧ‪‬ﻪ‪ ‬ﻻ ﻳ‪‬ﻨ‪‬ﺎﺳِﺐ ﺃﹶﺧ‪‬ﻮ‪‬ﺍﺗﻪ ﻣِﻦ‪ ‬ﻇﹸﻬ‪‬ﻮﺭ ﺍﻟﹾﻔِﺘ‪‬ﻦِ‪ ،‬ﻭ‪‬ﻛﹶﺜﹾﺮ‪‬ﺓ ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ ﻭ‪‬ﻏﹶﻴ‪‬ﺮﳘﹶﺎ‪.‬‬
‫ﻭ‪‬ﺃﹶﻗﹸﻮﻝ‪ :‬ﺇِﻧ‪‬ﻤ‪‬ﺎ ﺍِﺣ‪‬ﺘ‪‬ﺎﺝ‪ ‬ﺍﻟﹾﺨ‪‬ﻄﱠﺎﺑِﻲ‪ ‬ﺇِﻟﹶﻰ ﺗ‪‬ﺄﹾﻭِﻳﻠﻪ ﺑِﻤ‪‬ﺎ ﺫﹸﻛِﺮ‪ ‬ﻷَﻧ‪‬ﻪ‪ ‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻘﹶﻊ ﺍﻟﻨ‪‬ﻘﹾﺺ ﻓِﻲ ‪‬ﺯﻣ‪‬ﺎﻧﻪ‪ ،‬ﻭ‪‬ﺇِﻻﱠ ﻓﹶﺎﹶﻟﱠﺬِﻱ ﺗ‪‬ﻀ‪‬ﻤ‪‬ﻨ‪‬ﻪ‪‬‬
‫ﺍﻟﹾﺤ‪‬ﺪِﻳﺚ ﻗﹶﺪ‪ ‬ﻭ‪‬ﺟِﺪ‪ ‬ﻓِﻲ ‪‬ﺯﻣ‪‬ﺎﻧﻨ‪‬ﺎ ﻫ‪‬ﺬﹶﺍ؛ ﻓﹶﺈِﻧ‪‬ﺎ ﻧ‪‬ﺠِﺪ ﻣِﻦ‪ ‬ﺳ‪‬ﺮ‪‬ﻋ‪‬ﺔ ﻣ‪‬ﺮ‪ ‬ﺍﻷَﻳ‪‬ﺎﻡ ﻣ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻧ‪‬ﻜﹸﻦ‪ ‬ﻧ‪‬ﺠِﺪﻩ‪ ‬ﻓِﻲ ﺍﻟﹾﻌ‪‬ﺼ‪‬ﺮ ﺍﻟﱠﺬِﻱ ﻗﹶﺒ‪‬ﻞﹶ‬
‫ﻋ‪‬ﺼ‪‬ﺮﻧ‪‬ﺎ ﻫ‪‬ﺬﹶﺍ‪ ،‬ﻭ‪‬ﺇِﻥﹾ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻫ‪‬ﻨ‪‬ﺎﻙ‪ ‬ﻋ‪‬ﻴ‪‬ﺶ ﻣ‪‬ﺴ‪‬ﺘ‪‬ﻠﹶﺬﹼ‪.‬‬
‫ﻭ‪‬ﺍﻟﹾﺤ‪‬ﻖ‪ ‬ﺃﹶﻥﱠ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ‪ :‬ﻧ‪‬ﺰ‪‬ﻉ ﺍﻟﹾﺒ‪‬ﺮ‪‬ﻛﹶﺔ ﻣِﻦ‪ ‬ﻛﹸﻞﱢ ﺷ‪‬ﻲ‪‬ﺀ ﺣ‪‬ﺘ‪‬ﻰ ﻣِﻦ‪ ‬ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ‪ ،‬ﻭ‪‬ﺫﹶﻟِﻚ‪ ‬ﻣِﻦ‪ ‬ﻋ‪‬ﻼﻣ‪‬ﺎﺕ ﻗﹸﺮ‪‬ﺏ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪.‬‬
‫ﻭ‪‬ﻗﹶﺎﻝﹶ ﺑ‪‬ﻌ‪‬ﻀﻬﻢ‪ :‬ﻣ‪‬ﻌ‪‬ﻨ‪‬ﻰ ﺗ‪‬ﻘﹶﺎﺭ‪‬ﺏ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ ﺍِﺳ‪‬ﺘِﻮ‪‬ﺍﺀ ﺍﻟﻠﱠﻴ‪‬ﻞ ﻭ‪‬ﺍﻟﻨ‪‬ﻬ‪‬ﺎﺭ‪.‬‬

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‫ﻗﹸﻠﹾﺖ‪ :‬ﻭ‪‬ﻫ‪‬ﺬﹶﺍ ﻣِﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﻩ‪ ‬ﻓِﻲ ﻗﹶﻮ‪‬ﻟﻪ‪$ :‬ﺇِﺫﹶﺍ ﺍِﻗﹾﺘ‪‬ﺮ‪‬ﺏ‪ ‬ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ ﻟﹶﻢ‪ ‬ﺗ‪‬ﻜﹶﺪ‪ ‬ﺭ‪‬ﺅ‪‬ﻳ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻦ ﺗ‪‬ﻜﹾﺬِﺏ‪ .#‬ﻛﹶﻤ‪‬ﺎ ﺗ‪‬ﻘﹶﺪ‪‬ﻡ‪ ‬ﺑ‪‬ﻴ‪‬ﺎﻧﻪ ﻓِﻴﻤ‪‬ﺎ‬
‫ﻣ‪‬ﻀ‪‬ﻰ‪.‬‬
‫ﻭ‪‬ﻧ‪‬ﻘﹶﻞﹶ ﺍِﺑ‪‬ﻦِ ﺍﻟﺘ‪‬ﲔ ﻋ‪‬ﻦ‪ ‬ﺍﻟﺪ‪‬ﺍﻭ‪‬ﺩِﻱ ﺃﹶﻥﱠ ﻣ‪‬ﻌ‪‬ﻨ‪‬ﻰ ﺣ‪‬ﺪِﻳﺚ ﺍﻟﹾﺒ‪‬ﺎﺏ‪ :‬ﺃﹶﻥﱠ ﺳ‪‬ﺎﻋ‪‬ﺎﺕ ﺍﻟﻨ‪‬ﻬ‪‬ﺎﺭ ﺗ‪‬ﻘﹾﺼ‪‬ﺮ ﻗﹸﺮ‪‬ﺏ ﻗِﻴ‪‬ﺎﻡ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﻭ‪‬ﻳ‪‬ﻘﹾﺮ‪‬ﺏ‬
‫ﺍﻟﻨ‪‬ﻬ‪‬ﺎﺭ ﻣِﻦ‪ ‬ﺍﻟﻠﱠﻴ‪‬ﻞ‪ .‬ﺍِﻧ‪‬ﺘ‪‬ﻬ‪‬ﻰ‪ .‬ﻭ‪‬ﺗ‪‬ﺨ‪‬ﺼِﻴﺼﻪ ﺫﹶﻟِﻚ‪ ‬ﺑِﺎﻟﻨ‪‬ﻬ‪‬ﺎﺭِ ﻻ ﻣ‪‬ﻌ‪‬ﻨ‪‬ﻰ ﻟﹶﻪ‪ ،‬ﺑ‪‬ﻞﹾ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﻧ‪‬ﺰ‪‬ﻉ ﺍﻟﹾﺒ‪‬ﺮ‪‬ﻛﹶﺔ ﻣِﻦ‪ ‬ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ ﻟﹶﻴ‪‬ﻠﻪ ﻭ‪‬ﻧ‪‬ﻬ‪‬ﺎﺭﻩ‬
‫ﻛﹶﻤ‪‬ﺎ ﺗ‪‬ﻘﹶﺪ‪‬ﻡ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﺍﻟﻨ‪‬ﻮ‪‬ﻭِﻱ‪ ‬ﺗ‪‬ﺒ‪‬ﻌ‪‬ﺎ ﻟِﻌِﻴ‪‬ﺎﺽٍ ﻭ‪‬ﻏﹶﻴ‪‬ﺮﻩ‪ :‬ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﺑِﻘِﺼ‪‬ﺮِﻩِ‪ :‬ﻋ‪‬ﺪ‪‬ﻡ ﺍﻟﹾﺒ‪‬ﺮ‪‬ﻛﹶﺔ ﻓِﻴﻪِ‪ ،‬ﻭ‪‬ﺃﹶﻥﱠ ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ ﻣ‪‬ﺜﹶﻼﹰ ﻳ‪‬ﺼِﲑ ﺍﻻﻧﺘِﻔﹶﺎﻉ ﺑِﻪِ ﺑِﻘﹶﺪ‪‬ﺭِ‬
‫ﺍﻻﻧ‪‬ﺘِﻔﹶﺎﻉ ﺑِﺎﻟﺴ‪‬ﺎﻋ‪‬ﺔِ ﺍﻟﹾﻮ‪‬ﺍﺣِﺪ‪‬ﺓ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻭ‪‬ﻫ‪‬ﺬﹶﺍ ﺃﹶﻇﹾﻬ‪‬ﺮ ﻭ‪‬ﺃﹶﻛﹾﺜﹶﺮ ﻓﹶﺎﺋِﺪ‪‬ﺓ ﻭ‪‬ﺃﹶﻭ‪‬ﻓﹶﻖ ﻟِﺒ‪‬ﻘِﻴ‪‬ﺔِ ﺍﻷَﺣ‪‬ﺎﺩِﻳﺚ‪.‬‬

‫ﻭ‪‬ﻗﹶﺪ‪ ‬ﻗِﻴﻞﹶ ﻓِﻲ ﺗ‪‬ﻔﹾﺴِﲑ ﻗﹶﻮ‪‬ﻟﻪ‪$ :‬ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ‪ :#‬ﻗِﺼ‪‬ﺮ ﺍﻷَﻋ‪‬ﻤ‪‬ﺎﺭ ﺑِﺎﻟﻨ‪‬ﺴ‪‬ﺒ‪‬ﺔِ ﺇِﻟﹶﻰ ﻛﹸﻞﱢ ﻃﹶﺒ‪‬ﻘﹶﺔ‪ ،‬ﻓﹶﺎﻟﻄﱠﺒ‪‬ﻘﹶﺔ ﺍﻷَﺧِﲑ‪‬ﺓ ﺃﹶﻗﹾﺼ‪‬ﺮ‬
‫ﺃﹶﻋ‪‬ﻤ‪‬ﺎﺭ‪‬ﺍ ﻣِﻦ‪ ‬ﺍﻟﻄﱠﺒ‪‬ﻘﹶﺔ ﺍﻟﱠﺘِﻲ ﻗﹶﺒ‪‬ﻠﻬ‪‬ﺎ‪.‬‬
‫ﻭ‪‬ﻗِﻴﻞﹶ‪ :‬ﺗ‪‬ﻘﹶﺎﺭ‪‬ﺏ ﺃﹶﺣ‪‬ﻮ‪‬ﺍﻟِﻬﻢ‪ ‬ﻓِﻲ ﺍﻟﺸ‪‬ﺮ‪ ‬ﻭ‪‬ﺍﻟﹾﻔﹶﺴ‪‬ﺎﺩ ﻭ‪‬ﺍﻟﹾﺠ‪‬ﻬ‪‬ﻞ‪ .‬ﻭ‪‬ﻫ‪‬ﺬﹶﺍ ﺍِﺧ‪‬ﺘِﻴ‪‬ﺎﺭ ﺍﻟﻄﱠﺤ‪‬ﺎﻭِﻱ‪ ،‬ﻭ‪‬ﺍﺣ‪‬ﺘ‪‬ﺞ‪ ‬ﺑِﺄﹶﻥﱠ ﺍﻟﻨ‪‬ﺎﺱ ﻻ ﻳ‪‬ﺘ‪‬ﺴ‪‬ﺎﻭ‪‬ﻭ‪‬ﻥﹶ‬
‫ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢ ﻭ‪‬ﺍﻟﹾﻔﹶﻬ‪‬ﻢ‪ ،‬ﻓﹶﺎﹶﻟﱠﺬِﻱ ﺟ‪‬ﻨ‪‬ﺢ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ ﻻ ﻳ‪‬ﻨ‪‬ﺎﺳِﺐ ﻣ‪‬ﺎ ﺫﹸﻛِﺮ‪ ‬ﻣ‪‬ﻌ‪‬ﻪ‪ ،‬ﺇِﻻﱠ ﺃﹶﻥﹾ ﻧ‪‬ﻘﹸﻮﻝ‪ :‬ﺇِﻥﱠ ﺍﻟﹾﻮ‪‬ﺍﻭ ﻻ ﺗ‪‬ﺮ‪‬ﺗ‪‬ﺐ؛ ﻓﹶﻴ‪‬ﻜﹸﻮﻥﹸ ﻇﹸﻬ‪‬ﻮﺭ‬
‫ﺍﻟﹾﻔِﺘ‪‬ﻦِ ﺃﹶﻭ‪‬ﻻﹰ ﻳ‪‬ﻨ‪‬ﺸ‪‬ﺄ ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺪِﻱ‪ ‬ﻓﹶﻴ‪‬ﺤ‪‬ﺼ‪‬ﻞ ﺍﻷَﻣ‪‬ﻦ‪.‬‬

‫ﻗﹶﺎﻝﹶ ﺍِﺑ‪‬ﻦِ ﺃﹶﺑِﻲ ﺟ‪‬ﻤ‪‬ﺮ‪‬ﺓ‪ :‬ﻳ‪‬ﺤ‪‬ﺘ‪‬ﻤِﻞ ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹸ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﺑِﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏِ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ ﻗِﺼ‪‬ﺮﻩ ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﺎ ﻭ‪‬ﻗﹶﻊ‪ ‬ﻓِﻲ ﺣ‪‬ﺪِﻳﺚ‪$ :‬ﻻﹶ ﺗ‪‬ﻘﹸﻮﻡ‬

‫ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻜﹸﻮﻥﹶ ﺍﻟﺴ‪‬ﻨ‪‬ﺔ ﻛﹶﺎﻟﺸ‪‬ﻬ‪‬ﺮِ‪ .#‬ﻭ‪‬ﻋ‪‬ﻠﹶﻰ ﻫ‪‬ﺬﹶﺍ ﻓﹶﺎﻟﹾﻘِﺼ‪‬ﺮ ﻳ‪‬ﺤ‪‬ﺘ‪‬ﻤِﻞ ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹸ ﺣِﺴ‪‬ﻴ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﺤ‪‬ﺘ‪‬ﻤِﻞ ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹸ‬
‫ﻣ‪‬ﻌ‪‬ﻨ‪‬ﻮِﻳ‪‬ﺎ‪:‬‬
‫ﺃﹶﻣ‪‬ﺎ ﺍﻟﹾﺤِﺴ‪‬ﻲ‪ :‬ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﻈﹾﻬ‪‬ﺮ ﺑ‪‬ﻌ‪‬ﺪ‪ ،‬ﻭ‪‬ﻟﹶﻌ‪‬ﻠﱠﻪ‪ ‬ﻣِﻦ‪ ‬ﺍﻷُﻣ‪‬ﻮﺭ ﺍﻟﱠﺘِﻲ ﺗ‪‬ﻜﹸﻮﻥﹸ ﻗﹸﺮ‪‬ﺏ ﻗِﻴ‪‬ﺎﻡ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪.‬‬

‫ﻭ‪‬ﺃﹶﻣ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﻨ‪‬ﻮِﻱ‪ :‬ﻓﹶﻠﹶﻪ‪ ‬ﻣ‪‬ﺪ‪‬ﺓ ﻣ‪‬ﻨ‪‬ﺬﹸ ﻇﹶﻬ‪‬ﺮ‪ ‬ﻳ‪‬ﻌ‪‬ﺮِﻑ ﺫﹶﻟِﻚ‪ ‬ﺃﹶﻫ‪‬ﻞ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﺪ‪‬ﻳﻨِﻲ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻟﹶﻪ‪ ‬ﻓِ ﹾﻄﻨ‪‬ﺔ ﻣِﻦ‪ ‬ﺃﹶﻫ‪‬ﻞ ﺍﻟﺴ‪‬ﺒ‪‬ﺐ ﺍﻟﺪ‪‬ﻧ‪‬ﻴ‪‬ﻮِﻱ؛‬
‫ﻓﹶﺈِﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺠِﺪ‪‬ﻭﻥﹶ ﺃﹶﻧ‪‬ﻔﹸﺴﻬﻢ‪ ‬ﻻ ﻳ‪‬ﻘﹾﺪِﺭ ﺃﹶﺣ‪‬ﺪﻫﻢ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺒ‪‬ﻠﹸﻎ ﻣِﻦ‪ ‬ﺍﻟﹾﻌ‪‬ﻤ‪‬ﻞ ﻗﹶﺪ‪‬ﺭ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻧ‪‬ﻪ‪ ‬ﻗﹶﺒ‪‬ﻞﹶ ﺫﹶﻟِﻚ‪ ،‬ﻭ‪‬ﻳ‪‬ﺸ‪‬ﻜﹸﻮﻥﹶ‬
‫ﺫﹶﻟِﻚ‪ ،‬ﻭ‪‬ﻻ ﻳ‪‬ﺪ‪‬ﺭ‪‬ﻭﻥﹶ ﺍﻟﹾﻌِﻠﱠﺔ ﻓِﻴﻪِ‪ ،‬ﻭ‪‬ﻟﹶﻌ‪‬ﻞﱠ ﺫﹶﻟِﻚ‪ ‬ﺑِﺴ‪‬ﺒ‪‬ﺐِ ﻣ‪‬ﺎ ﻭ‪‬ﻗﹶﻊ‪ ‬ﻣِﻦ‪ ‬ﺿ‪‬ﻌ‪‬ﻒ ﺍﻹِﻳ‪‬ﻤ‪‬ﺎﻥ ﻟِﻈﹸﻬ‪‬ﻮﺭِ ﺍﻷُﻣ‪‬ﻮﺭ ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺎﻟِﻔﹶﺔ ﻟِﻠﺸ‪‬ﺮ‪‬ﻉِ‬
‫ﻣِﻦ‪ ‬ﻋِﺪ‪‬ﺓ ﺃﹶﻭ‪ ‬ﺟﻪ‪ ،‬ﻭ‪‬ﺃﹶﺷ‪‬ﺪ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﺍﻷَﻗﹾﻮ‪‬ﺍﺕ‪ ،‬ﻓﹶﻔِﻴﻬ‪‬ﺎ ﻣِﻦ‪ ‬ﺍﻟﹾﺤ‪‬ﺮ‪‬ﺍﻡ ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺾ ﻭ‪‬ﻣِﻦ‪ ‬ﺍﻟﺸ‪‬ﺒ‪‬ﻪ ﻣ‪‬ﺎ ﻻ ﻳ‪‬ﺨ‪‬ﻔﹶﻰ‪ ،‬ﺣ‪‬ﺘ‪‬ﻰ ﺇِﻥﱠ ﻛﹶﺜِﲑ‪‬ﺍ‬
‫ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺱ ﻻ ﻳ‪‬ﺘ‪‬ﻮ‪‬ﻗﱠﻒ ﻓِﻲ ﺷ‪‬ﻲ‪‬ﺀ‪ ،‬ﻭ‪‬ﻣ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻗﹶﺪ‪‬ﺭ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺗ‪‬ﺤ‪‬ﺼِﻴﻞ ﺷ‪‬ﻲ‪‬ﺀ ﻫ‪‬ﺠ‪‬ﻢ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﻭ‪‬ﻻ ﻳ‪‬ﺒ‪‬ﺎﻟِﻲ‪.‬‬
‫ﻭ‪‬ﺍﻟﹾﻮ‪‬ﺍﻗِﻊ‪ :‬ﺃﹶﻥﱠ ﺍﻟﹾﺒ‪‬ﺮ‪‬ﻛﹶﺔ ﻓِﻲ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ ﻭ‪‬ﻓِﻲ ﺍﻟﺮ‪‬ﺯ‪‬ﻕ ﻭ‪‬ﻓِﻲ ﺍﻟﻨ‪‬ﺒ‪‬ﺖ ﺇِﻧ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﻜﹸﻮﻥﹸ ﻣِﻦ‪ ‬ﻃﹶﺮِﻳﻖ ﻗﹸﻮ‪‬ﺓ ﺍﻹِﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﻭ‪‬ﺍﺗ‪‬ﺒ‪‬ﺎﻉ ﺍﻷَﻣ‪‬ﺮ‬
‫ﻭ‪‬ﺍﺟ‪‬ﺘِﻨ‪‬ﺎﺏ ﺍﻟﻨ‪‬ﻬ‪‬ﻲ‪.‬‬
‫﴾‪.‬‬

‫ﻭ‪‬ﺍﻟﺸ‪‬ﺎﻫِﺪ ﻟِﺬﹶﻟِﻚ‪ :‬ﻗﹶﻮ‪‬ﻟﻪ ﺗ‪‬ﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫ﺨﺼ‪‬ﺎ‪.‬‬
‫ﺍِﻧ‪‬ﺘ‪‬ﻬ‪‬ﻰ ﻣ‪‬ﻠﹶ ‪‬‬

‫ﻭ‪‬ﻗﹶﺎﻝﹶ ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻀ‪‬ﺎﻭِﻱ‪ :‬ﻳ‪‬ﺤ‪‬ﺘ‪‬ﻤِﻞ ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﺑـ‪ِ$ :‬ﺗ‪‬ﻘﹶﺎﺭ‪‬ﺏِ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ‪ :#‬ﺗ‪‬ﺴ‪‬ﺎﺭ‪‬ﻉ ﺍﻟﺪ‪‬ﻭ‪‬ﻝ ﺇِﻟﹶﻰ ﺍﻻﻧ‪‬ﻘِﻀ‪‬ﺎﺀ‪ ،‬ﻭ‪‬ﺍﻟﹾﻘﹸﺮ‪‬ﻭﻥ‬

‫=‬

‫‪-٣٣-‬‬

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‫ﻭﺗﻘﺎﺭﺏ ﺍﻷﺳﻮﺍﻕ ﻓﺴ‪‬ﺮ ﺑﺈﻗﺎﻣﺔ ﺍﻷﺳﻮﺍﻕ ﻗﺮﻳﺒ‪‬ﺎ ﻣﻦ ﺑﻌﻀﻬﺎ ﺯﻣﺎﻧ‪‬ﺎ‪ ،‬ﻭﻓﺴﺮ ﺑﻘﺮﺑِﻬﺎ‬
‫ﺑﻜﺜﺮﺓ ﺍﻟﺮﺟﻮﻉ ﺇﻟﹶﻰ ﺍﻷﺳﻮﺍﻕ‪.‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﻴﻮﻡ ﻳﺸﻬﺪ ﺑﻈﺎﻫﺮ ﻟﻔﻆ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ ،‬ﻓﻬﺎﻫﻲ ﺍﻷﺳﻮﺍﻕ ﻳ‪‬ﻘﹶﺎﻡ ﺑﻌﻀﻬﺎ ﺑِﺠ‪‬ﻨﺐ‬
‫ﺑﻌﺾ‪ ،‬ﺗ‪‬ﺠﺪ ﻓِﻲ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻮﺍﺣﺪ ﻭﻓِﻲ ﻣﻨﻄﻘﺔ ﻭﺍﺣﺪﺓ ﺃﻛﺜﺮ ﻣﻦ ﺳﻮﻕ‪ ،‬ﺳﻮﻕ ﺑﻘﺮﺑﻪ‬
‫ﺁﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻟﻔﻆ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪.‬‬
‫ﻭﻓِﻲ ﺗﻘﺮﻳﺮ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﺩ ﻣﻦ ﺍﻟﻈﺎﻫﺮ ﻋﻨﺪ ﺟ‪‬ﻤﻬ‪‬ﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪:‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﻓِﻲ ﻛﻼﻡ ﻟﻪ‪$ :‬ﻓﻠﻤﺎ ﺍﺣﺘﻤﻞ ﺍﻟﹾﻤ‪‬ﻌﻨﻴﲔ ‪-‬ﻳ‪‬ﻌﻨِﻲ‪:‬‬
‫ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪ -‬ﻭ‪‬ﺟ‪‬ﺐ‪ ‬ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻻﱠ ﻳ‪‬ﺤﻤﻠﻮﻫﺎ ﻋ‪‬ﻠﹶﻰ ﺧﺎﺹ‪ ‬ﺩﻭﻥ ﻋ‪‬ﺎﻡ‪ ‬ﺇﻻﱠ ﺑﺪﻻﻟﺔ ﻣﻦ‬
‫ﺳﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻭ ﺇﺟ‪‬ﻤ‪‬ﺎﻉ ﻋ‪‬ﻠﹶﻤ‪‬ﺎﺀ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳ‪‬ﺠﻤﻌﻮﺍ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﺳﻨ‪‬ﺔ ﻟﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪$ :‬ﻭﻫﻜﺬﺍ ﻏﲑ ﻫﺬﺍ ﻣﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﻫﻮ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻌﺎﻡ‬
‫ﺣﺘ‪‬ﻰ ﺗﺄﺗِﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻨﻪ ﻛﻤﺎ ﻭﺻﻔﺖ‪ ،‬ﺃﻭ ﺑﺈﺟ‪‬ﻤ‪‬ﺎﻉ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ :‬ﺃﻧﻪ ﻋﻠﻰ ﺑﺎﻃﻦ ﺩﻭﻥ‬
‫ﻇﺎﻫﺮ‪ ،‬ﻭﺧﺎﺹ ﺩﻭﻥ ﻋﺎﻡ‪ ،‬ﻓﻴﺠﻌﻠﻮﻧﻪ ﺑِﻤ‪‬ﺎ ﺟﺎﺀﺕ ﻋﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻳﻄﻴﻌﻮﻧﻪ ﻓِﻲ ﺍﻷﻣﺮﻳﻦ‬
‫ﺟ‪‬ﻤﻴﻌ‪‬ﺎ‪ #‬ﺍ’)‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ...$ :‬ﻓﻜﻞ ﻛﻼﻡ ﻛﺎﻥ ﻋ‪‬ﺎﻣ‪‬ﺎ ﻇﺎﻫﺮ‪‬ﺍ ﻓِﻲ ﺳﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ؛ ﻓﻬﻮ ﻋﻠﻰ‬
‫ﻇﻬﻮﺭﻩ ﻭﻋﻤﻮﻣﻪ‪ ،‬ﺣﺘ‪‬ﻰ ﻳﻌﻠﻢ ﺣﺪﻳﺚ ﺛﺎﺑﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ج ‪-‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ‪ -‬ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﺇﻧ‪‬ﻤ‪‬ﺎ ﺃﺭﻳﺪ ﺑﺎﻟﹾﺠ‪‬ﻤﻠﺔ ﺍﻟﻌ‪‬ﺎﻣ‪‬ﺔ ﻓِﻲ ﺍﻟﻈﺎﻫﺮ ﺑﻌﺾ ﺍﻟﹾﺠ‪‬ﻤﻠﺔ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻛﻤﺎ ﻭﺻﻔﺖ‬
‫ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻓِﻲ ﻣﺜﻞ ﻣﻌﻨﺎﻩ‪ #‬ﺍ’)‪.(٢‬‬
‫=‬

‫ﺇِﻟﹶﻰ ﺍﻻﻧ‪‬ﻘِﺮ‪‬ﺍﺽ؛ ﻓﹶﻴ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ ‪‬ﺯﻣ‪‬ﺎﻧ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﺗ‪‬ﺘ‪‬ﺪ‪‬ﺍﻧ‪‬ﻰ ﺃﹶﻳ‪‬ﺎﻣﻬﻢ‪ #‬ﺍ’‪.‬‬
‫)‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ )ﺹ‪.(٣٢٢‬‬
‫)‪ (٢‬ﺍﻟﺮﺳﺎﻟﺔ )ﺹ‪.(٣٤١‬‬

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‫ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؛ ﺣﺘ‪‬ﻰ ﺇﻥ ﺃﺋﻤ‪‬ﺔ ﺍﻟﹾﺤ‪‬ﻨ‪‬ﻔﻴ‪‬ﺔ ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑِﻲ‬
‫ﻇﺎﻫﺮ ﻣﺮﻭﻳﻪ؛ ﻓﺎﻟﻌﱪﺓ ﻋﻨﺪﻫﻢ ﺑﻈﺎﻫﺮ ﺍﻟﹾﻤ‪‬ﺮﻭﻱ ﻻ ﺑِﺨﻼﻑ ﺭﺍﻭﻳﻪ)‪.(١‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﻟﹾﺠ‪‬ﻮﺯﻳﺔ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺍﻟﻮﺍﺟﺐ ﺣ‪‬ﻤﻞ ﻛﻼﻡ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﻭﺭﺳﻮﻟﻪ‪،‬‬
‫ﻭﺣ‪‬ﻤﻞ ﻛﻼﻡ ﺍﻟﹾﻤ‪‬ﻜﻠﻒ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺍﻟﺬﻱ ﻫﻮ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﻣﻦ ﺍﻟﻠﻔﻆ ﻋﻨﺪ‬
‫ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﻭﻻ ﻳﺘﻢ ﺍﻟﺘﻔﻬﻴﻢ ﻭﺍﻟﻔﻬﻢ ﺇﻻﱠ ﺑﺬﻟﻚ‪ ،‬ﻭﻣ‪‬ﺪ‪‬ﻋﻲ ﻏﲑ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺘﻜﻠﻢ ﺍﻟﻘﺎﺻﺪ‬
‫ﻟﻠﺒﻴﺎﻥ ﻭﺍﻟﺘﻔﻬﻴﻢ ﻛﺎﺫﺏ ﻋﻠﻴﻪ‪ #‬ﺍ’)‪.(٢‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻨﻘﻴﻄﻲ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‬
‫ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻭﻋ‪‬ﺎﻣ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠ‪‬ﻮﺯ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﻇﺎﻫﺮ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﻭﺳﻨ‪‬ﺔ ﺭﺳﻮﻟﻪ ج ﻓِﻲ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺣﺘ‪‬ﻰ ﻳﻘﻮﻡ ﺩﻟﻴﻞ ﺻﺤﻴﺢ‬
‫ﺷﺮﻋﻲ ﺻﺎﺭﻑ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺤﺘ‪‬ﻤ‪‬ﻞ ﺍﻟﹾﻤ‪‬ﺮﺟﻮﺡ‪ #‬ﺍ’)‪.(٣‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀ‪‬ﺎ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻗﺪ ﺃﺟ‪‬ﻤ‪‬ﻊ ﺟ‪‬ﻤﻴﻊ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻈﺎﻫﺮ‬
‫ﻭﺍﺟﺐ ﺣﺘ‪‬ﻰ ﻳﺮﺩ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﺻﺎﺭﻑ ﻋﻨﻪ ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺤﺘﻤﻞ ﺍﻟﹾﻤ‪‬ﺮﺟﻮﺡ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻛﻞ‬
‫ﻣﻦ ﺗﻜﻠﻢ ﻓِﻲ ﺍﻷﺻﻮﻝ‪ #‬ﺍ’)‪.(٤‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻳﻨﺒﻐﻲ ﻟﻠﻤ‪‬ﻔﺘِﻲ ﺃﻥ ﻳ‪‬ﻔﺘِﻲ ﺑﻠﻔﻆ ﺍﻟﻨﺺ ﻣﻬﻤﺎ ﺃﻣﻜﻨﻪ؛‬
‫ﻓﺈﻧﻪ ﻳﺘﻀﻤﻦ ﺍﻟﹾﺤ‪‬ﻜﻢ ﻭﺍﻟﺪﻟﻴﻞ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﺎﻡ‪ ،‬ﻓﻬﻮ ﺣﻜﻢ ﻣﻀﻤﻮﻥ ﻟﻪ ﺍﻟﺼ‪‬ﻮ‪‬ﺍﺏ‪ ،‬ﻣ‪‬ﺘ‪‬ﻀﻤ‪‬ﻦ‬
‫ﻟﻠﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻓِﻲ ﺃﺣﺴﻦ ﺑﻴﺎﻥ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻔﻘﻴﻪ ﺍﻟﹾﻤ‪‬ﻌﲔ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑﺔ‬
‫ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺍﻷﺋﻤ‪‬ﺔ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﻋﻠﻰ ﻣﻨﺎﻫﺠﻬﻢ ﻳ‪‬ﺘ‪‬ﺤ‪‬ﺮ‪‬ﻭﻥ ﺫﻟﻚ ﻏﺎﻳﺔ ﺍﻟﺘﺤﺮﻱ‪ ،‬ﺣﺘ‪‬ﻰ‬
‫ﺧﻠﻔﺖ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻮﻑ ﺭﻏﺒﻮﺍ ﻋﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺍﺷﺘﻘﻮﺍ ﻟﹶﻬ‪‬ﻢ ﺃﻟﻔﺎﻇﺎﹰ ﻏﲑ ﺃﻟﻔﺎﻅ‬
‫)‪ (١‬ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ )‪ ،(٧-٦/٢‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ )‪.(٧٩/٢‬‬
‫)‪ (٢‬ﺇﻋﻼﻡ ﺍﻟﹾﻤ‪‬ﻮﻗﻌﲔ )‪.(١٠٩-١٠٨/٣‬‬
‫)‪ (٣‬ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ )‪.(٤٣٨/٧‬‬
‫)‪ (٤‬ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ )‪.(٤٤٣/٧‬‬

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‫ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﺄﻭﺟﺐ ﺫﻟﻚ ﻫﺠﺮ ﺍﻟﻨﺼﻮﺹ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﻻ ﺗﻔﻲ ﺑِﻤ‪‬ﺎ ﺗﻔﻲ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻟﹾﺤﻜﻢ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ‬
‫ﻭﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﺘﻮﻟﺪ ﻣﻦ ﻫﺠﺮﺍﻥ ﺃﻟﻔﺎﻅ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻷﻟﻔﺎﻅ ﺍﻟﹾﺤ‪‬ﺎﺩﺛﺔ‬
‫ﻭﺗﻌﻠﻴﻖ ﺍﻷﺣﻜﺎﻡ ﺑِﻬ‪‬ﺎ ﻋﻠﻰ ﺍﻷﻣ‪‬ﺔ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﱠ ﺍﷲ‪ ،‬ﻓﺄﻟﻔﺎﻅ ﺍﻟﻨﺼﻮﺹ‬
‫ﻋﺼﻤﺔ ﻭﺣ‪‬ﺠ‪‬ﺔ‪ ،‬ﺑﺮﻳﺌﺔ ﻣﻦ ﺍﻟﹾﺨ‪‬ﻄﺄ ﻭﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻭﺍﻟﺘﻌﻘﻴﺪ ﻭﺍﻻﺿﻄﺮﺍﺏ‪.‬‬
‫ﻭﻟﹶﻤ‪‬ﺎ ﻛﺎﻧﺖ ﻫﻲ ﻋﺼﻤﺔ ﻋﻬﺪ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑﺔ‪ ،‬ﻭﺃﺻﻮﻟﹸﻬﻢ ﺍﻟﱠﺘِﻲ ﺇﻟﻴﻬﺎ ﻳﺮﺟﻌﻮﻥ؛ ﻛﺎﻧﺖ‬
‫ﻋﻠﻮﻣﻬﻢ ﺃﺻﺢ ﻣﻦ ﻋﻠﻮﻡ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﺧﻄﺆﻫﻢ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﺃﻗﻞ ﻣﻦ ﺧﻄﺄ ﻣﻦ‬
‫ﺑﻌﺪﻫﻢ‪ ،‬ﺛﹸﻢ‪ ‬ﺍﻟﺘﺎﺑﻌﻮﻥ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﹶﻰ ﻣﻦ ﺑﻌﺪﻫﻢ ﻛﺬﻟﻚ‪ ،‬ﻫﻠﻢ‪ ‬ﺟﺮ‪‬ﺍ‪.‬‬
‫ﻭﻟﹶﻤ‪‬ﺎ ﺍﺳﺘﺤﻜﻢ ﻫﺠﺮﺍﻥ ﺍﻟﻨﺼﻮﺹ ﻋﻨﺪ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ؛ ﻛﺎﻧﺖ‬
‫ﻋﻠﻮﻣﻬﻢ ﻓِﻲ ﻣﺴﺎﺋﻠﻬﻢ ﻭﺃﺩﻟﺘﻬﻢ ﻓِﻲ ﻏﺎﻳﺔ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﺘﻨﺎﻗﺾ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ج ﺇﺫﺍ ﺳﺌﻠﻮﺍ ﻋﻦ ﻣﺴﺄﻟﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻗﺎﻝ ﺍﷲ ﻛﺬﺍ‪،‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج ﻛﺬﺍ‪ ،‬ﺃﻭ ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ج ﻛﺬﺍ‪ ،‬ﻭﻻ ﻳﻌﺪﻟﻮﻥ ﻋﻦ ﺫﻟﻚ ﻣﺎ ﻭﺟﺪﻭﺍ‬
‫ﺇﻟﻴﻪ ﺳﺒﻴﻼﹰ ﻗﻂ‪.‬‬
‫ﻓﻤﻦ ﺗﺄﻣﻞ ﺃﺟﻮﺑﺘﻬﻢ ﻭﺟﺪﻫﺎ ﺷﻔﺎﺀ ﻟِﻤ‪‬ﺎ ﻓِﻲ ﺍﻟﺼ‪‬ﺪﻭﺭ‪ ،‬ﻓﹶﻠﻤ‪‬ﺎ ﻃﺎﻝ ﺍﻟﻌﻬﺪ ﻭﺑﻌﺪ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻧﻮﺭ ﺍﻟﻨﺒﻮ‪‬ﺓ؛ ﺻﺎﺭ ﻫﺬﺍ ﻋ‪‬ﻴﺒ‪‬ﺎ ﻋﻨﺪ ﺍﻟﹾﻤ‪‬ﺘﺄﺧﺮﻳﻦ ﺃﻥ ﻳﺬﻛﺮﻭﺍ ﻓِﻲ ﺃﺻﻮﻝ ﺩﻳﻨﻬﻢ‬
‫ﻭﻓﺮﻭﻋﻪ‪ :‬ﻗﺎﻝ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ...‬ﺇﻟﹶﺦ ﻛﻼﻣﻪ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪.(١)-‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻟﺬﺍ ﺗ‪‬ﺠﺪ ﻛﺘﺎﺑ‪‬ﺎ ﻛـ ‪$‬ﺍﻟﹾﻤ‪‬ﻮﺍﻗﻒ‪ #‬ﻟﻺﻳ‪‬ﺠﻲ ﻻ ﺁﻳﺔ ﻭﻻ ﺣﺪﻳﺚ ﻓﻴﻪ ﻣﻦ ﺃﻭﻟﻪ‬
‫ﺇﻟﹶﻰ ﺁﺧﺮﻩ؛ ﺇﻻﱠ ﺑِﻤ‪‬ﺎ ﻻ ﻳ‪‬ﺘ‪‬ﺠ‪‬ﺎﻭﺯ ﻋﺪﺩ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ‪ ،‬ﻭﻛﺬﺍ ﻏﺎﻟﺐ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻮﻥ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ‪ ،‬ﻭﻻﺑﻦ‬
‫ﺧﻠﺪﻭﻥ ﻛﻼﻡ ﻓِﻲ ﻣ‪‬ﻘﺪﻣﺘﻪ)‪ (٢‬ﺣﻮﻝ ﺃﺛﺮ ﻫﺬﻩ ﺍﻟﹾﻤ‪‬ﺨﺘﺼﺮﺍﺕ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ )ﺍﻟﹾﻤ‪‬ﺘﻮﻥ( ﻋﻠﻰ ﻃﻠﺒﺔ‬
‫)‪ (١‬ﺇﻋﻼﻡ ﺍﻟﹾﻤ‪‬ﻮﻗﻌﲔ )‪.(١٧٠/٤‬‬
‫)‪ (٢‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ )‪١٩٨٤‬ﻡ( )‪ ،(٦٩٥-٦٩٤/٢‬ﻭﺍﻧﻈﺮ ﻣﺎ ﻛﺘﺒﻪ ﺻﺎﺣﺐ ﺍﻟﻔﻜﺮ ﺍﻟﺴﺎﻣﻲ‬
‫ﺣﻮﻝ ﺍﻟﹾﻤ‪‬ﻮﺿ‪‬ﻮﻉ ﻧﻔﺴﻪ )‪.(٤٠٤-٣٩٨/٤‬‬

‫‪-٣٦-‬‬

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‫ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫‪ ‬‬

‫ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘ‪‬ﻦ ﻫﻲ ﺇﺧﺒﺎﺭ ﺑِﻤ‪‬ﻐﻴﺒﺎﺕ‪ ،‬ﻣﻦ ﺑﺎﺏ ﻗﻮﺍﻧﲔ ﻭﺳﻨﻦ ﻛﻮﻧﻴﺔ؛ ﻓﻼ ﻣ‪‬ﺤﻞ‬
‫ﻟﻼﺳﺘﺪﻻﻝ ﺑِﻬ‪‬ﺎ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ‪ ،‬ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﺍﻟﹾﻤ‪‬ﻨﺼ‪‬ﻮﺹ ﻋﻠﻴﻪ ﻓِﻲ ﺳﻴﺎﻕ ﺑﻴﺎﻥ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪.‬‬
‫ﻭ ﻻ ﻣ‪‬ﺤﻞ ﻟﻠﺘﻮﺍﻛﻞ‪ ،‬ﻭ ﻻ ﻟﺘﺮﻙ ﺍﻟﻌ‪‬ﻤ‪‬ﻞ‪ ،‬ﻭﺍﻟﺘﻌﺬﺭ ﻭﺗﺮﻙ ﺍ‪‬ﺗﺨ‪‬ﺎﺫ ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫ﻭﺳﺒﻴﻞ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻓِﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘ‪‬ﻦ ﺳﺒﻴﻞ ﺇ ‪‬ﻳﺠ‪‬ﺎﺑِﻲ ﻋﻤﻠﻲ‪ ،‬ﻻ ﺳﻠﺒِﻲ‬
‫ﺗﻮﺍﻛﻠﻲ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ‪ :‬ﺃﻥﱠ ﻣﻮﺿﻮﻉ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺍﻟﹾﻤ‪‬ﻼﺣﻢ ﻣﻦ ﺃﻫﺪﺍﻓﻪ ﺃﻧﻪ ﻳﺪﻋﻮ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺒ‪‬ﺎﺩﺭﺓ‬
‫ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼ‪‬ﺎﻟِﺤ‪‬ﺔ‪ ،‬ﻭﺍ‪‬ﺗﺨ‪‬ﺎﺫ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ ﻓِﻲ ﺗ‪‬ﺤﻘﻴﻖ ﻣ‪‬ﻘﹶﺎﺻﺪ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺸﻜﹶﺎ ﺇِﻟﹶﻴ‪‬ﻪِ ﺍﻟﹾﻔﹶﺎﻗﹶﺔﹶ‪،‬‬
‫ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺪِﻱ‪ ‬ﺑ‪‬ﻦِ ﺣ‪‬ﺎﺗِﻢٍ ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺎ ﺃﹶﻧ‪‬ﺎ ﻋِﻨ‪‬ﺪ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﺇِﺫﹾ ﺃﹶﺗ‪‬ﺎﻩ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ‪ ،‬ﻓﹶ ‪‬‬
‫ﺸﻜﹶﺎ ﺇِﻟﹶﻴ‪‬ﻪِ ﻗﹶﻄﹾﻊ‪ ‬ﺍﻟﺴ‪‬ﺒِﻴﻞِ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺎ ﻋ‪‬ﺪِﻱ‪ ‬ﻫ‪‬ﻞﹾ ﺭ‪‬ﺃﹶﻳ‪‬ﺖ‪ ‬ﺍﻟﹾﺤِﲑ‪‬ﺓﹶ؟‬
‫ﺛﹸﻢ‪ ‬ﺃﹶﺗ‪‬ﺎﻩ‪ ‬ﺁﺧ‪‬ﺮ‪ ‬ﻓﹶ ‪‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻟﹶﻢ‪ ‬ﺃﹶﺭ‪‬ﻫ‪‬ﺎ‪ ،‬ﻭ‪‬ﻗﹶﺪ‪ ‬ﺃﹸﻧ‪‬ﺒِﺌﹾﺖ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺈِﻥﹾ ﻃﹶﺎﻟﹶﺖ‪ ‬ﺑِﻚ‪ ‬ﺣ‪‬ﻴ‪‬ﺎﺓﹲ ﻟﹶﺘ‪‬ﺮ‪‬ﻳ‪‬ﻦ‪ ‬ﺍﻟﻈﱠﻌِﻴﻨ‪‬ﺔﹶ ﺗ‪‬ﺮ‪‬ﺗ‪‬ﺤِﻞﹸ ﻣِﻦ‪ ‬ﺍﻟﹾﺤِﲑ‪‬ﺓِ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻄﹸﻮﻑ‪ ‬ﺑِﺎﻟﹾﻜﹶﻌ‪‬ﺒ‪‬ﺔِ ﻻ‬
‫ﺗ‪‬ﺨ‪‬ﺎﻑ‪ ‬ﺃﹶﺣ‪‬ﺪ‪‬ﺍ ﺇِﻻﱠ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪- ‬ﻓِﻴﻤ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻨِﻲ ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻧ‪‬ﻔﹾﺴِﻲ‪ :-‬ﻓﹶﺄﹶﻳ‪‬ﻦ‪ ‬ﺩ‪‬ﻋ‪‬ﺎﺭ‪ ‬ﻃﹶ‪‬ﻴﺊٍ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻗﹶﺪ‪ ‬ﺳ‪‬ﻌ‪‬ﺮ‪‬ﻭﺍ ﺍﻟﹾﺒِﻼﺩ‪.(١)#... ‬‬
‫ﻓﻼ ﺩﻻﻟﺔ ﰲ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺟﻮﺍﺯ ﺳﻔﺮ ﺍﻟﹾﻤ‪‬ﺮﺃﺓ ﺑﺪﻭﻥ ﻣ‪‬ﺤﺮﻡ!!‬
‫ﻭﻛﺬﺍ ﻣﺎ ﺃﺧﱪ ﻓﻴﻪ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ ﻋﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺴ‪‬ﺎﻋﺔ ﻛﹶﻤ‪‬ﺎ ﻓِﻲ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ‪:u‬‬
‫‪$‬ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺄﹶﺧ‪‬ﺒِﺮ‪‬ﻧِﻲ ﻋ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔِ؟‬
‫)‪ (١‬ﺗﻘﺪﻡ ﻟﻔﻈﻪ ﻓِﻲ ﺍﻷﺻﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻧﻪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٣٥٩٥‬‬

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‫ﻗﹶﺎﻝﹶ‪ :‬ﻣ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺌﹸﻮﻝﹸ ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺑِﺄﹶﻋ‪‬ﻠﹶﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﺋِﻞِ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺄﹶﺧ‪‬ﺒِﺮ‪‬ﻧِﻲ ﻋ‪‬ﻦ‪ ‬ﺃﹶﻣ‪‬ﺎﺭ‪‬ﺗِﻬ‪‬ﺎ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶﻥﹾ ﺗ‪‬ﻠِﺪ‪ ‬ﺍﻷَﻣ‪‬ﺔﹸ ﺭ‪‬ﺑ‪‬ﺘ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺃﹶﻥﹾ ﺗ‪‬ﺮ‪‬ﻯ ﺍﻟﹾﺤ‪‬ﻔﹶﺎﺓﹶ ﺍﻟﹾﻌ‪‬ﺮ‪‬ﺍﺓﹶ ﺍﻟﹾﻌ‪‬ﺎﻟﹶﺔﹶ ﺭِﻋ‪‬ﺎﺀَ ﺍﻟﺸ‪‬ﺎﺀِ ﻳ‪‬ﺘ‪‬ﻄﹶﺎﻭ‪‬ﻟﹸﻮﻥﹶ ﻓِﻲ‬
‫ﺍﻟﹾﺒ‪‬ﻨ‪‬ﻴ‪‬ﺎﻥِ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺛﹸﻢ‪ ‬ﺍﻧ‪‬ﻄﹶﻠﹶﻖ‪ ،‬ﻓﹶﻠﹶﺒِﺜﹾﺖ‪ ‬ﻣ‪‬ﻠِﻴ‪‬ﺎ‪ ،‬ﺛﹸﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻟِﻲ‪ :‬ﻳ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺮ‪ ،‬ﺃﹶﺗ‪‬ﺪ‪‬ﺭِﻱ ﻣ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﺋِﻞﹸ؟‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹸﻪ‪ ‬ﺃﹶﻋ‪‬ﻠﹶﻢ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺈِﻧ‪‬ﻪ‪ ‬ﺟِﺒ‪‬ﺮِﻳﻞﹸ ﺃﹶﺗ‪‬ﺎﻛﹸﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﱢﻤ‪‬ﻜﹸﻢ‪ ‬ﺩِﻳﻨ‪‬ﻜﹸﻢ‪.(١)#‬‬
‫ﻓﻬﻞ ﻳﻘﺎﻝ‪ :‬ﻳ‪‬ﺠ‪‬ﻮﺯ ﻟﺒﻨﺖ ﺃﻥ ﺗﻌﺎﻣﻞ ﺃﻣﻬﺎ ﻭﻛﺄﻧ‪‬ﻬ‪‬ﺎ ﺭﺑﺘﻬﺎ؟! ﻋﻠﻰ ﺃﺣﺪ ﺍﻷﻗﻮﺍﻝ ﻓِﻲ‬
‫ﺗﻔﺴﲑ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‪.‬‬
‫ﻭﻛﺬﺍ ﻣﺎ ﺳﻴﺄﺗِﻲ ﻣﻦ ﺇﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ج ﻋﻦ ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺒﺎﻝ ﻓﻴﻪ ﻋﻦ ﺍﻟﹾﻤ‪‬ﺎﻝ‬
‫ﺃﻣﻦ ﺣﻼﻝ ﺃﺧﺬﻩ‪ ،‬ﺃﻡ ﻣﻦ ﺣﺮﺍﻡ‪ ،‬ﻫﻞ ﻳﻔﻴﺪ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﻟﹾﺤ‪‬ﺎﻝ؟!‬
‫ﻭﻋﻠﻴﻪ ﻓﻬﻲ ﺃﺣﺎﺩﻳﺚ ﻟﺒﻴﺎﻥ ﺳﻨﻦ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﺍﻟﹾﺤ‪‬ﺎﻝ ﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ؛ ﻓﻼ ﻣ‪‬ﺤﻞ‬
‫ﻟﻠﺘﺸﺮﻳﻊ‪ ،‬ﺧ‪‬ﺎﺻ‪‬ﺔ ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻟﻠﺘﺸﺮﻳﻊ!‬
‫ﻭﻛﺬﺍ ﻻ ﻣ‪‬ﺠ‪‬ﺎﻝ ﻟﻠﺘﻮﺍﻛﻞ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻌ‪‬ﻤ‪‬ﻞ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﻋﻦ ﻫِﺸ‪‬ﺎﻡ ﺑ‪‬ﻦ ﺯ‪‬ﻳ‪‬ﺪٍ ﻗﹶﺎﻝﹶ‪:‬‬
‫ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﺃﹶﻧ‪‬ﺲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺎﻟِﻚٍ ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﺇِﻥﹾ ﻗﹶﺎﻣ‪‬ﺖ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﻭ‪‬ﺑِﻴ‪‬ﺪِ ﺃﹶﺣ‪‬ﺪِﻛﹸﻢ‪‬‬
‫ﻓﹶﺴِﻴﻠﹶﺔﹲ‪ ،‬ﻓﹶﺈِﻥﹾ ﺍﺳ‪‬ﺘ‪‬ﻄﹶﺎﻉ‪ ‬ﺃﹶﻻﱠ ﻳ‪‬ﻘﹸﻮﻡ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻐ‪‬ﺮِﺳ‪‬ﻬ‪‬ﺎ ﻓﹶﻠﹾﻴ‪‬ﻔﹾﻌ‪‬ﻞﹾ‪.(٢)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﺎﺩِﺭ‪‬ﻭﺍ ﺑِﺎﻷَﻋ‪‬ﻤ‪‬ﺎﻝِ‪ ،‬ﻓِﺘ‪‬ﻨ‪‬ﺎ ﻛﹶﻘِﻄﹶﻊِ ﺍﻟﻠﱠﻴ‪‬ﻞِ‬
‫ﺍﻟﹾﻤ‪‬ﻈﹾﻠِﻢِ؛ ﻳ‪‬ﺼ‪‬ﺒِﺢ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﻣ‪‬ﺆ‪‬ﻣِﻨ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﻤ‪‬ﺴِﻲ ﻛﹶﺎﻓِﺮ‪‬ﺍ‪ ،‬ﺃﹶﻭ‪ ‬ﻳ‪‬ﻤ‪‬ﺴِﻲ ﻣ‪‬ﺆ‪‬ﻣِﻨ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﺼ‪‬ﺒِﺢ‪ ‬ﻛﹶﺎﻓِﺮ‪‬ﺍ؛ ﻳ‪‬ﺒِﻴﻊ‪ ‬ﺩِﻳﻨ‪‬ﻪ‪ ‬ﺑِﻌ‪‬ﺮ‪‬ﺽٍ‬
‫)‪ (١‬ﺗﻘﺪﻡ ﻟﻔﻈﻪ ﻓِﻲ ﺍﻷﺻﻞ ﺍﻟﺜﺎﻧِﻲ‪ ،‬ﻭﺃﻧﻪ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٨‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ )‪ ،(١٩١/٣‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﺍﻷﺩﺏ ﺍﻟﹾﻤ‪‬ﻔﺮ‪‬ﺩ‪ ،‬ﻓِﻲ ﺑﺎﺏ‪ :‬ﺍﺻﻄﻨﺎﻉ ﺍﻟﹾﻤ‪‬ﺎﻝ‪$ ،‬ﺻﺤﻴﺢ ﺍﻷﺩﺏ‬
‫ﺍﻟﹾﻤ‪‬ﻔﺮ‪‬ﺩ‪ #‬ﻟﻸﻟﺒﺎﻧِﻲ )ﺹ‪ ،(١٨١‬ﻭﺻ‪‬ﺤ‪‬ﺤ‪‬ﻪ ﻓِﻲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺗ‪‬ﺤﺖ ﺭﻗﻢ )‪.(٩‬‬

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‫ﻣِﻦ‪ ‬ﺍﻟﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ‪.(١)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﺎﺩِﺭ‪‬ﻭﺍ ﺑِﺎﻷَﻋ‪‬ﻤ‪‬ﺎﻝِ‪ ،‬ﺳِﺘ‪‬ﺎ‪ :‬ﻃﹸﻠﹸﻮﻉ‪ ‬ﺍﻟﺸ‪‬ﻤ‪‬ﺲِ‬
‫ﻣِﻦ‪ ‬ﻣ‪‬ﻐ‪‬ﺮِﺑِﻬ‪‬ﺎ‪ ،‬ﺃﹶﻭ‪ ‬ﺍﻟﺪ‪‬ﺧ‪‬ﺎﻥﹶ‪ ،‬ﺃﹶﻭ‪ ‬ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝﹶ‪ ،‬ﺃﹶﻭ‪ ‬ﺍﻟﺪ‪‬ﺍﺑ‪‬ﺔﹶ‪ ،‬ﺃﹶﻭ‪ ‬ﺧ‪‬ﺎﺻ‪‬ﺔﹶ ﺃﹶﺣ‪‬ﺪِﻛﹸﻢ‪- ‬ﻳﻌﻨِﻲ‪ :‬ﺍﻟﹾﻤ‪‬ﻮﺕ‪ ،-‬ﺃﹶﻭ‪ ‬ﺃﹶﻣ‪‬ﺮ‪‬‬
‫ﺍﻟﹾﻌ‪‬ﺎﻣ‪‬ﺔِ ‪-‬ﻳ‪‬ﻌﻨِﻲ‪ :‬ﺍﻟﻘﻴﺎﻣﺔ‪.(٢)#-‬‬
‫ﻓﺄﻣﺮ ﺑﺎﻟﹾﻤ‪‬ﺒ‪‬ﺎﺩﺭﺓ ﺇﻟﹶﻰ ﺍﻟﻌ‪‬ﻤ‪‬ﻞ ﻣﻊ ﻗﺮﺏ ﺍﻟﻔﺘ‪‬ﻦ؛ ﻓﻼ ﺗ‪‬ﻮ‪‬ﺍﻛﻞ‪ ،‬ﻭﻻ ﺗﺮﻙ ﻟﻠﻌ‪‬ﻤ‪‬ﻞ‪ ،‬ﺑﻞ‬
‫ﺳﻌﻲ ﻭﺟﺪ‪.‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻣ‪‬ﺎﻟِﻚٍ ﺍﻷَﺷ‪‬ﻌ‪‬ﺮِﻱ‪ ‬ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﺍﻟﻄﱡﻬ‪‬ﻮﺭ‪ ‬ﺷ‪‬ﻄﹾﺮ‪ ‬ﺍﻹِﻳ‪‬ﻤ‪‬ﺎﻥِ‪،‬‬
‫ﻭ‪‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﻟِﻠﱠﻪِ ﺗ‪‬ﻤ‪‬ﻸُ ﺍﻟﹾﻤِﻴﺰ‪‬ﺍﻥﹶ‪ ،‬ﻭ‪‬ﺳ‪‬ﺒ‪‬ﺤ‪‬ﺎﻥﹶ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﻟِﻠﱠﻪِ ﺗ‪‬ﻤ‪‬ﻶَﻥِ ‪-‬ﺃﹶﻭ‪ ‬ﺗ‪‬ﻤ‪‬ﻸُ‪ -‬ﻣ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﻮ‪‬ﺍﺕِ‬
‫ﻭ‪‬ﺍﻷَﺭ‪‬ﺽِ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ﻼﺓﹸ ﻧ‪‬ﻮﺭ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ﺪ‪‬ﻗﹶﺔﹸ ﺑ‪‬ﺮ‪‬ﻫ‪‬ﺎﻥﹲ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ﺒ‪‬ﺮ‪ ‬ﺿِﻴ‪‬ﺎﺀٌ‪ ،‬ﻭ‪‬ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥﹸ ﺣ‪‬ﺠ‪‬ﺔﹲ ﻟﹶﻚ‪ ‬ﺃﹶﻭ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪ ،‬ﻛﹸﻞﱡ‬

‫ﺍﻟﻨ‪‬ﺎﺱِ ﻳ‪‬ﻐ‪‬ﺪ‪‬ﻭ؛ ﻓﹶﺒ‪‬ﺎﻳِﻊ‪ ‬ﻧ‪‬ﻔﹾﺴ‪‬ﻪ‪ ‬ﻓﹶﻤ‪‬ﻌ‪‬ﺘِﻘﹸﻬ‪‬ﺎ ﺃﹶﻭ‪ ‬ﻣ‪‬ﻮﺑِﻘﹸﻬ‪‬ﺎ‪.(٣)#‬‬
‫ﻭﻣ‪‬ﺤﻞ ﺍﻟﺸﺎﻫﺪ ﻓﻴﻪ‪ :‬ﻗﻮﻟﻪ‪$ :‬ﻭ‪‬ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥﹸ ﺣ‪‬ﺠ‪‬ﺔﹲ ﻟﹶﻚ‪ ‬ﺃﹶﻭ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪ ،‬ﻛﹸﻞﱡ ﺍﻟﻨ‪‬ﺎﺱِ ﻳ‪‬ﻐ‪‬ﺪ‪‬ﻭ؛ ﻓﹶﺒ‪‬ﺎﻳِﻊ‪ ‬ﻧ‪‬ﻔﹾﺴ‪‬ﻪ‪‬‬
‫ﻓﹶﻤ‪‬ﻌ‪‬ﺘِﻘﹸﻬ‪‬ﺎ ﺃﹶﻭ‪ ‬ﻣ‪‬ﻮﺑِﻘﹸﻬ‪‬ﺎ‪.#‬‬
‫‪ ‬‬

‫ﻣﻦ ﺣﻜﻤﺔ ﺍﻹﺧﺒﺎﺭ ﺑِﻬ‪‬ﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ :‬ﺗ‪‬ﺤﺬﻳﺮ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ؛ ﺣﺘ‪‬ﻰ ﻻ ﻳﻘﻌﻮﺍ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﹾﺤِﻜﻤ‪‬ﺔ‪ :‬ﺇﺭﺷﺎﺩﻫﻢ ﺇﻟﹶﻰ ﻣﺎ ﻳﻌﻤﻠﻮﻧﻪ ﻣﻌﻬﺎ‪.‬‬
‫ﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ ،‬ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻗﹶﺎﻝﹶ‪$ :‬ﻟﹶﻴ‪‬ﺄﺗِﻴ‪‬ﻦ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﻨ‪‬ﺎﺱِ ﺯ‪‬ﻣ‪‬ﺎﻥﹲ ﻻ‬
‫ﻳ‪‬ﺒ‪‬ﺎﻟِﻲ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺀُ ﺑِﻤ‪‬ﺎ ﺃﹶﺧ‪‬ﺬﹶ ﺍﻟﹾﻤ‪‬ﺎﻝﹶ؛ ﺃﹶﻣِﻦ‪ ‬ﺣ‪‬ﻼﻝٍ ﺃﹶﻡ‪ ‬ﻣِﻦ‪ ‬ﺣ‪‬ﺮ‪‬ﺍﻡٍ‪.(٤)#‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﹾﺤ‪‬ﺚ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺒ‪‬ﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﻗﺒﻞ ﺗﻈﺎﻫﺮ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١١٨‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣ‪‬ﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻓِﻲ ﺑﻘﻴﺔ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٩٤٧‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٢٣‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٣٠:‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٠٨٣‬‬

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‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﻳ‪‬ﻮﺷِﻚ‪ ‬ﺍﻟﹾﻔﹸﺮ‪‬ﺍﺕ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺤ‪‬ﺴِﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻛﹶﻨ‪‬ﺰٍ ﻣِﻦ‪‬‬

‫ﺫﹶﻫ‪‬ﺐٍ‪ ،‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﺣ‪‬ﻀ‪‬ﺮ‪‬ﻩ‪ ‬ﻓﹶﻼ ﻳ‪‬ﺄﺧ‪‬ﺬﹾ ﻣِﻨ‪‬ﻪ‪ ‬ﺷ‪‬ﻴ‪‬ﺌﹰﺎ‪.#‬‬
‫ﻭﻓِﻲ ﺭﻭﺍﻳﺔ‪$ :‬ﻗﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺤ‪‬ﺴِﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺟ‪‬ﺒ‪‬ﻞٍ ﻣِﻦ‪ ‬ﺫﹶﻫ‪‬ﺐٍ‪.(١)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺟ‪‬ﺒ‪‬ﻴ‪‬ﺮ ﺑ‪‬ﻦِ ﻧ‪‬ﻔﹶﻴ‪‬ﺮٍ ﺍﻟﹾﺤ‪‬ﻀ‪‬ﺮ‪‬ﻣِﻲ‪ ‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﺳ‪‬ﻤِﻊ‪ ‬ﺍﻟﻨ‪‬ﻮ‪‬ﺍﺱ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺎﻥﹶ ﺍﻟﹾﻜِﻼﺑِﻲ‪ ‬ﻗﹶﺎﻝﹶ‪$ :‬ﺫﹶﻛﹶﺮ‪‬‬
‫ﺨﻔﱠﺾ‪ ‬ﻓِﻴﻪِ ﻭ‪‬ﺭ‪‬ﻓﱠﻊ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻇﹶﻨ‪‬ﻨ‪‬ﺎﻩ‪ ‬ﻓِﻲ ﻃﹶﺎِﺋﻔﹶﺔِ ﺍﻟﻨ‪‬ﺨ‪‬ﻞِ‪،‬‬
‫ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝﹶ ﺫﹶﺍﺕ‪ ‬ﻏﹶﺪ‪‬ﺍﺓٍ‪ ،‬ﹶﻓ ‪‬‬
‫ﻓﹶﻠﹶﻤ‪‬ﺎ ﺭ‪‬ﺣ‪‬ﻨ‪‬ﺎ ﺇِﻟﹶﻴ‪‬ﻪِ ﻋ‪‬ﺮ‪‬ﻑ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﻓِﻴﻨ‪‬ﺎ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻣ‪‬ﺎ ﺷ‪‬ﺄﹾﻧ‪‬ﻜﹸﻢ‪‬؟‬
‫ﺨﻔﱠﻀ‪‬ﺖ‪ ‬ﻓِﻴﻪِ ﻭ‪‬ﺭ‪‬ﻓﱠﻌ‪‬ﺖ‪‬؛ ﺣ‪‬ﺘ‪‬ﻰ ﻇﹶﻨ‪‬ﻨ‪‬ﺎﻩ‪‬‬
‫ﻗﹸﻠﹾﻨ‪‬ﺎ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺫﹶﻛﹶﺮ‪‬ﺕ‪ ‬ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝﹶ ﻏﹶﺪ‪‬ﺍﺓﹰ ﹶﻓ ‪‬‬
‫ﻓِﻲ ﻃﹶﺎِﺋﻔﹶﺔِ ﺍﻟﻨ‪‬ﺨ‪‬ﻞِ؟!‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻏﹶﻴ‪‬ﺮ‪ ‬ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝِ ﺃﹶﺧ‪‬ﻮ‪‬ﻓﹸﻨِﻲ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ،‬ﺇِﻥﹾ ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﻭ‪‬ﺃﹶﻧ‪‬ﺎ ﻓِﻴﻜﹸﻢ‪ ‬ﻓﹶﺄﹶﻧ‪‬ﺎ ﺣ‪‬ﺠِﻴﺠ‪‬ﻪ‪ ‬ﺩ‪‬ﻭﻧ‪‬ﻜﹸﻢ‪ ،‬ﻭ‪‬ﺇِﻥﹾ‬
‫ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﻭ‪‬ﻟﹶﺴ‪‬ﺖ‪ ‬ﻓِﻴﻜﹸﻢ‪‬؛ ﻓﹶﺎﻣ‪‬ﺮ‪‬ﺅ‪ ‬ﺣ‪‬ﺠِﻴﺞ‪ ‬ﻧ‪‬ﻔﹾﺴِﻪِ‪ ،‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﺧ‪‬ﻠِﻴﻔﹶﺘِﻲ ﻋ‪‬ﻠﹶﻰ ﻛﹸﻞﱢ ﻣ‪‬ﺴ‪‬ﻠِﻢٍ‪ ،‬ﺇِﻧ‪‬ﻪ‪ ‬ﺷ‪‬ﺎﺏ‪ ‬ﻗﹶﻄﹶﻂﹲ‪،‬‬
‫ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻪ‪ ‬ﻃﹶﺎﻓِﺌﹶﺔﹲ ﻛﹶﺄﹶﻧ‪‬ﻲ ﺃﹸﺷ‪‬ﺒ‪‬ﻬ‪‬ﻪ‪ ‬ﺑِﻌ‪‬ﺒ‪‬ﺪِ ﺍﻟﹾﻌ‪‬ﺰ‪‬ﻯ ﺑ‪‬ﻦِ ﻗﹶﻄﹶﻦٍ‪ ،‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹶﻪ‪ ‬ﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﻓﹶﻠﹾﻴ‪‬ﻘﹾﺮ‪‬ﺃ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﻓﹶﻮ‪‬ﺍﺗِﺢ‪ ‬ﺳ‪‬ﻮﺭ‪‬ﺓِ‬

‫ﺍﻟﹾﻜﹶﻬ‪‬ﻒِ‪ ،‬ﺇِﻧ‪‬ﻪ‪ ‬ﺧ‪‬ﺎﺭِﺝ‪ ‬ﺧ‪‬ﻠﱠﺔﹰ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺍﻟﺸ‪‬ﺄﻡِ ﻭ‪‬ﺍﻟﹾﻌِﺮ‪‬ﺍﻕِ‪ ،‬ﻓﹶﻌ‪‬ﺎﺙﹶ ﻳ‪‬ﻤِﻴﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﻋ‪‬ﺎﺙﹶ ﺷِﻤ‪‬ﺎﻻﹰ‪ ،‬ﻳ‪‬ﺎ ﻋِﺒ‪‬ﺎﺩ‪ ‬ﺍﻟﻠﱠﻪِ ﻓﹶﺎﺛﹾﺒ‪‬ﺘ‪‬ﻮﺍ‪.‬‬
‫ﻗﹸﻠﹾﻨ‪‬ﺎ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﻭ‪‬ﻣ‪‬ﺎ ﻟﹶﺒ‪‬ﺜﹸﻪ‪ ‬ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﻮﻥﹶ ﻳ‪‬ﻮ‪‬ﻣ‪‬ﺎ‪ :‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻛﹶﺴ‪‬ﻨ‪‬ﺔٍ‪ ،‬ﻭ‪‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻛﹶﺸ‪‬ﻬ‪‬ﺮٍ‪ ،‬ﻭ‪‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻛﹶﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔٍ‪ ،‬ﻭ‪‬ﺳ‪‬ﺎﺋِﺮ‪ ‬ﺃﹶﻳ‪‬ﺎﻣِﻪِ ﻛﹶﺄﹶﻳ‪‬ﺎﻣِﻜﹸﻢ‪.‬‬
‫ﻗﹸﻠﹾﻨ‪‬ﺎ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﻓﹶﺬﹶﻟِﻚ‪ ‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﺍﻟﱠﺬِﻱ ﻛﹶﺴ‪‬ﻨ‪‬ﺔٍ ﺃﹶﺗ‪‬ﻜﹾﻔِﻴﻨ‪‬ﺎ ﻓِﻴﻪِ ﺻ‪‬ﻼﺓﹸ ﻳ‪‬ﻮ‪‬ﻡٍ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻻ‪ ،‬ﺍﻗﹾﺪ‪‬ﺭ‪‬ﻭﺍ ﻟﹶﻪ‪ ‬ﻗﹶﺪ‪‬ﺭ‪‬ﻩ‪.‬‬
‫ﻗﹸﻠﹾﻨ‪‬ﺎ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﻭ‪‬ﻣ‪‬ﺎ ﺇِﺳ‪‬ﺮ‪‬ﺍﻋ‪‬ﻪ‪ ‬ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻛﹶﺎﻟﹾﻐ‪‬ﻴ‪‬ﺚِ ﺍﺳ‪‬ﺘ‪‬ﺪ‪‬ﺑ‪‬ﺮ‪‬ﺗ‪‬ﻪ‪ ‬ﺍﻟﺮ‪‬ﻳﺢ‪ ،‬ﻓﹶﻴ‪‬ﺄﺗِﻲ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻘﹶﻮ‪‬ﻡِ ﻓﹶﻴ‪‬ﺪ‪‬ﻋ‪‬ﻮﻫ‪‬ﻢ‪‬؛ ﻓﹶﻴ‪ ‬ﺆﻣِﻨ‪‬ﻮﻥﹶ ﺑِﻪِ‪ ،‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺠِﻴﺒ‪‬ﻮﻥﹶ‬
‫ﻟﹶﻪ‪ ،‬ﻓﹶﻴ‪‬ﺄﻣ‪‬ﺮ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀَ ﻓﹶﺘ‪‬ﻤ‪‬ﻄِﺮ‪ ‬ﻭ‪‬ﺍﻷَﺭ‪‬ﺽ‪ ‬ﻓﹶﺘ‪‬ﻨ‪‬ﺒِﺖ‪ ،‬ﻓﹶﺘ‪‬ﺮ‪‬ﻭﺡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﺳ‪‬ﺎﺭِﺣ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﻃﹾﻮ‪‬ﻝﹶ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺫﹸﺭ‪‬ﺍ‪،‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﺧﺮﻭﺝ ﺍﻟﻨﺎﺭ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٧١١٩‬ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‬
‫ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻳ‪‬ﺤﺴﺮ ﺍﻟﻔﺮﺍﺕ ﻋﻦ ﺟﺒﻞ ﻣﻦ ﺫﻫﺐ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٨٩٤‬‬

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‫ﻭ‪‬ﺃﹶﺳ‪‬ﺒ‪‬ﻐ‪‬ﻪ‪ ‬ﺿ‪‬ﺮ‪‬ﻭﻋ‪‬ﺎ‪ ،‬ﻭ‪‬ﺃﹶﻣ‪‬ﺪ‪‬ﻩ‪ ‬ﺧ‪‬ﻮ‪‬ﺍﺻِﺮ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺄﺗِﻲ ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪ ‬ﻓﹶﻴ‪‬ﺪ‪‬ﻋ‪‬ﻮﻫ‪‬ﻢ‪‬؛ ﻓﹶﻴ‪‬ﺮ‪‬ﺩ‪‬ﻭﻥﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﻗﹶﻮ‪‬ﻟﹶﻪ‪ ،‬ﻓﹶﻴ‪‬ﻨ‪‬ﺼ‪‬ﺮِﻑ‪‬‬
‫ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ،‬ﻓﹶﻴ‪‬ﺼ‪‬ﺒِﺤ‪‬ﻮﻥﹶ ﻣ‪‬ﻤ‪‬ﺤِﻠِﲔ‪ ‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﺑِﺄﹶﻳ‪‬ﺪِﻳﻬِﻢ‪ ‬ﺷ‪‬ﻲ‪‬ﺀٌ ﻣِﻦ‪ ‬ﺃﹶﻣ‪‬ﻮ‪‬ﺍﻟِﻬِﻢ‪ ،‬ﻭ‪‬ﻳ‪‬ﻤ‪‬ﺮ‪ ‬ﺑِﺎﻟﹾﺨ‪‬ﺮِﺑ‪‬ﺔِ ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ ﻟﹶﻬ‪‬ﺎ‪ :‬ﺃﹶﺧ‪‬ﺮِﺟِﻲ‬
‫ﻛﹸﻨ‪‬ﻮﺯ‪‬ﻙِ‪ .‬ﻓﹶﺘ‪‬ﺘ‪‬ﺒ‪‬ﻌ‪‬ﻪ‪ ‬ﻛﹸﻨ‪‬ﻮﺯ‪‬ﻫ‪‬ﺎ ﻛﹶﻴ‪‬ﻌ‪‬ﺎﺳِﻴﺐِ ﺍﻟﻨ‪‬ﺤ‪‬ﻞِ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮ ﺭ‪‬ﺟ‪‬ﻼﹰ ﻣ‪‬ﻤ‪‬ﺘ‪‬ﻠِﺌﹰﺎ ﺷ‪‬ﺒ‪‬ﺎﺑ‪‬ﺎ‪ ،‬ﻓﹶﻴ‪‬ﻀ‪‬ﺮِﺑ‪‬ﻪ‪ ‬ﺑِﺎﻟﺴ‪‬ﻴ‪‬ﻒِ‪،‬‬
‫ﻓﹶﻴ‪‬ﻘﹾﻄﹶﻌ‪‬ﻪ‪ ‬ﺟ‪‬ﺰ‪‬ﻟﹶﺘ‪‬ﻴ‪‬ﻦِ ﺭ‪‬ﻣ‪‬ﻴ‪‬ﺔﹶ ﺍﻟﹾﻐ‪‬ﺮ‪‬ﺽِ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻩ‪ ‬ﻓﹶﻴ‪‬ﻘﹾﺒِﻞﹸ ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻬ‪‬ﻠﱠﻞﹸ ﻭ‪‬ﺟ‪‬ﻬ‪‬ﻪ‪ ‬ﻳ‪‬ﻀ‪‬ﺤ‪‬ﻚ‪ ،‬ﻓﹶﺒ‪‬ﻴ‪‬ﻨ‪‬ﻤ‪‬ﺎ ﻫ‪‬ﻮ‪ ‬ﻛﹶﺬﹶﻟِﻚ‪‬؛ ﺇِﺫﹾ‬
‫ﺑ‪‬ﻌ‪‬ﺚﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺍﻟﹾﻤ‪‬ﺴِﻴﺢ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺮ‪‬ﻳ‪‬ﻢ‪ ،‬ﻓﹶﻴ‪‬ﻨ‪‬ﺰِﻝﹸ ﻋِﻨ‪‬ﺪ‪ ‬ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﺭ‪‬ﺓِ ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻀ‪‬ﺎﺀِ ﺷ‪‬ﺮ‪‬ﻗِﻲ‪ ‬ﺩِﻣ‪‬ﺸ‪‬ﻖ‪ ‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻣ‪‬ﻬ‪‬ﺮ‪‬ﻭﺩ‪‬ﺗ‪‬ﻴ‪‬ﻦِ‪ ،‬ﻭ‪‬ﺍﺿِﻌ‪‬ﺎ‬
‫ﻛﹶﻔﱠﻴ‪‬ﻪِ ﻋ‪‬ﻠﹶﻰ ﺃﹶﺟ‪‬ﻨِﺤ‪‬ﺔِ ﻣ‪‬ﻠﹶﻜﹶﻴ‪‬ﻦِ ﺇِﺫﹶﺍ ﻃﹶﺄﻃﹶﺄﹶ ﺭ‪‬ﺃﺳ‪‬ﻪ‪ ‬ﻗﹶﻄﹶﺮ‪ ،‬ﻭ‪‬ﺇِﺫﹶﺍ ﺭ‪‬ﻓﹶﻌ‪‬ﻪ‪ ‬ﺗ‪‬ﺤ‪‬ﺪ‪‬ﺭ‪ ‬ﻣِﻨ‪‬ﻪ‪ ‬ﺟ‪‬ﻤ‪‬ﺎﻥﹲ ﻛﹶﺎﻟﻠﱡﺆ‪‬ﻟﹸﺆِ‪ ،‬ﻓﹶﻼ ﻳ‪‬ﺤِﻞﱡ‬
‫ﻟِﻜﹶﺎﻓِﺮٍ ﻳ‪‬ﺠِﺪ‪ ‬ﺭِﻳﺢ‪ ‬ﻧ‪‬ﻔﹶﺴِﻪِ ﺇِﻻﱠ ﻣ‪‬ﺎﺕ‪ ،‬ﻭ‪‬ﻧ‪‬ﻔﹶﺴ‪‬ﻪ‪ ‬ﻳ‪‬ﻨ‪‬ﺘ‪‬ﻬِﻲ ﺣ‪‬ﻴ‪‬ﺚﹸ ﻳ‪‬ﻨ‪‬ﺘ‪‬ﻬِﻲ ﻃﹶﺮ‪‬ﻓﹸﻪ‪ ،‬ﻓﹶﻴ‪‬ﻄﹾﻠﹸﺒ‪‬ﻪ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺪ‪‬ﺭِﻛﹶﻪ‪ ‬ﺑِﺒ‪‬ﺎﺏِ‬
‫ﻟﹸﺪ‪ ‬ﻓﹶﻴ‪‬ﻘﹾﺘ‪‬ﻠﹸﻪ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺄﹾﺗِﻲ ﻋِﻴﺴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺮ‪‬ﻳ‪‬ﻢ‪ ‬ﻗﹶﻮ‪‬ﻡ‪ ‬ﻗﹶﺪ‪ ‬ﻋ‪‬ﺼ‪‬ﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻣِﻨ‪‬ﻪ‪ ،‬ﻓﹶﻴ‪‬ﻤ‪‬ﺴ‪‬ﺢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻭ‪‬ﺟ‪‬ﻮﻫِﻬِﻢ‪،‬‬
‫ﻭ‪‬ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺛﹸﻬ‪‬ﻢ‪ ‬ﺑِﺪ‪‬ﺭ‪‬ﺟ‪‬ﺎﺗِﻬِﻢ‪ ‬ﻓِﻲ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔِ‪ ،‬ﻓﹶﺒ‪‬ﻴ‪‬ﻨ‪‬ﻤ‪‬ﺎ ﻫ‪‬ﻮ‪ ‬ﻛﹶﺬﹶﻟِﻚ‪ ‬ﺇِﺫﹾ ﺃﹶﻭ‪‬ﺣ‪‬ﻰ ﺍﻟﻠﱠﻪ‪ ‬ﺇِﻟﹶﻰ ﻋِﻴﺴ‪‬ﻰ‪ :‬ﺇِﻧ‪‬ﻲ ﻗﹶﺪ‪ ‬ﺃﹶﺧ‪‬ﺮ‪‬ﺟ‪‬ﺖ‪‬‬
‫ﻋِﺒ‪‬ﺎﺩ‪‬ﺍ ﻟِﻲ ﻻ ﻳ‪‬ﺪ‪‬ﺍﻥِ ﻷَﺣ‪‬ﺪٍ ﺑِﻘِﺘ‪‬ﺎﻟِﻬِﻢ‪‬؛ ﻓﹶﺤ‪‬ﺮ‪‬ﺯ‪ ‬ﻋِﺒ‪‬ﺎﺩِﻱ ﺇِﻟﹶﻰ ﺍﻟﻄﱡﻮﺭِ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺚﹸ ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺄﺟ‪‬ﻮﺝ‪ ‬ﻭ‪‬ﻣ‪‬ﺄﺟ‪‬ﻮﺝ‪ ‬ﻭ‪‬ﻫ‪‬ﻢ‪‬‬
‫ﻣِﻦ‪ ‬ﻛﹸﻞﱢ ﺣ‪‬ﺪ‪‬ﺏٍ ﻳ‪‬ﻨ‪‬ﺴِﻠﹸﻮﻥﹶ‪ ،‬ﻓﹶﻴ‪‬ﻤ‪‬ﺮ‪ ‬ﺃﹶﻭ‪‬ﺍﺋِﻠﹸﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺑ‪‬ﺤ‪‬ﻴ‪‬ﺮ‪‬ﺓِ ﻃﹶﺒ‪‬ﺮِﻳ‪‬ﺔﹶ ﻓﹶﻴ‪‬ﺸ‪‬ﺮ‪‬ﺑ‪‬ﻮﻥﹶ ﻣ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﻤ‪‬ﺮ‪ ‬ﺁﺧِﺮ‪‬ﻫ‪‬ﻢ‪‬؛‬
‫ﻓﹶﻴ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ‪ :‬ﻟﹶﻘﹶﺪ‪ ‬ﻛﹶﺎﻥﹶ ﺑِﻬ‪‬ﺬِﻩِ ﻣ‪‬ﺮ‪‬ﺓﹰ ﻣ‪‬ﺎﺀٌ ‪-‬ﻭﻓِﻲ ﺭﻭﺍﻳﺔ‪ :‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺴِﲑ‪‬ﻭﻥﹶ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻨ‪‬ﺘ‪‬ﻬ‪‬ﻮﺍ ﺇِﻟﹶﻰ ﺟ‪‬ﺒ‪‬ﻞِ ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮِ ‪-‬‬
‫ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺟ‪‬ﺒ‪‬ﻞﹸ ﺑ‪‬ﻴ‪‬ﺖِ ﺍﻟﹾﻤ‪‬ﻘﹾﺪِﺱِ‪ ،-‬ﻓﹶﻴ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ‪ :‬ﻟﹶﻘﹶﺪ‪ ‬ﻗﹶﺘ‪‬ﻠﹾﻨ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﻫ‪‬ﻠﹸﻢ‪ ‬ﻓﹶﻠﹾﻨ‪‬ﻘﹾﺘ‪‬ﻞﹾ ﻣ‪‬ﻦ‪ ‬ﻓِﻲ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀِ‪،‬‬

‫ﻓﹶﻴ‪‬ﺮ‪‬ﻣ‪‬ﻮﻥﹶ ﺑِﻨ‪‬ﺸ‪‬ﺎﺑِﻬِﻢ‪ ‬ﺇِﻟﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀِ؛ ﻓﹶﻴ‪‬ﺮ‪‬ﺩ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻧ‪‬ﺸ‪‬ﺎﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻣ‪‬ﺨ‪‬ﻀ‪‬ﻮﺑ‪‬ﺔﹰ ﺩ‪‬ﻣ‪‬ﺎ‪.-‬‬
‫ﻭ‪‬ﻳ‪‬ﺤ‪‬ﺼ‪‬ﺮ‪ ‬ﻧ‪‬ﺒِﻲ‪ ‬ﺍﻟﻠﱠﻪِ ﻋِﻴﺴ‪‬ﻰ ﻭ‪‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑ‪‬ﻪ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻜﹸﻮﻥﹶ ﺭ‪‬ﺃﺱ‪ ‬ﺍﻟﺜﱠﻮ‪‬ﺭِ ﻷَﺣ‪‬ﺪِﻫِﻢ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪‬ﺍ ﻣِﻦ‪ ‬ﻣِﺎﺋﹶﺔِ ﺩِﻳﻨ‪‬ﺎﺭٍ‬
‫ﻷَﺣ‪‬ﺪِﻛﹸﻢ‪ ‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ،‬ﻓﹶﻴ‪‬ﺮ‪‬ﻏﹶﺐ‪ ‬ﻧ‪‬ﺒِﻲ‪ ‬ﺍﻟﻠﱠﻪِ ﻋِﻴﺴ‪‬ﻰ ﻭ‪‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑ‪‬ﻪ‪‬؛ ﻓﹶﻴ‪‬ﺮ‪‬ﺳِﻞﹸ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﺍﻟﻨ‪‬ﻐ‪‬ﻒ‪ ‬ﻓِﻲ ﺭِﻗﹶﺎﺑِﻬِﻢ‪،‬‬
‫ﻓﹶﻴ‪‬ﺼ‪‬ﺒِﺤ‪‬ﻮﻥﹶ ﻓﹶﺮ‪‬ﺳ‪‬ﻰ ﻛﹶﻤ‪‬ﻮ‪‬ﺕِ ﻧ‪‬ﻔﹾﺲٍ ﻭ‪‬ﺍﺣِﺪ‪‬ﺓٍ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﻬ‪‬ﺒِﻂﹸ ﻧ‪‬ﺒِﻲ‪ ‬ﺍﻟﻠﱠﻪِ ﻋِﻴﺴ‪‬ﻰ ﻭ‪‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑ‪‬ﻪ‪ ‬ﺇِﻟﹶﻰ ﺍﻷَﺭ‪‬ﺽِ‪ ،‬ﻓﹶﻼ‬
‫ﻳ‪‬ﺠِﺪ‪‬ﻭﻥﹶ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﻣ‪‬ﻮ‪‬ﺿِﻊ‪ ‬ﺷِﺒ‪‬ﺮٍ ﺇِﻻﱠ ﻣ‪‬ﻸَﻩ‪ ‬ﺯ‪‬ﻫ‪‬ﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﻧ‪‬ﺘ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ،‬ﻓﹶﻴ‪‬ﺮ‪‬ﻏﹶﺐ‪ ‬ﻧ‪‬ﺒِﻲ‪ ‬ﺍﻟﻠﱠﻪِ ﻋِﻴﺴ‪‬ﻰ ﻭ‪‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑ‪‬ﻪ‪‬‬
‫ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ‪ ،‬ﻓﹶﻴ‪‬ﺮ‪‬ﺳِﻞﹸ ﺍﻟﻠﱠﻪ‪ ‬ﻃﹶﻴ‪‬ﺮ‪‬ﺍ ﻛﹶﺄﹶﻋ‪‬ﻨ‪‬ﺎﻕِ ﺍﻟﹾﺒ‪‬ﺨ‪‬ﺖِ ﻓﹶﺘ‪‬ﺤ‪‬ﻤِﻠﹸﻬ‪‬ﻢ‪ ‬ﻓﹶﺘ‪‬ﻄﹾﺮ‪‬ﺣ‪‬ﻬ‪‬ﻢ‪ ‬ﺣ‪‬ﻴ‪‬ﺚﹸ ﺷ‪‬ﺎﺀَ ﺍﻟﻠﱠﻪ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺮ‪‬ﺳِﻞﹸ ﺍﻟﻠﱠﻪ‪‬‬
‫ﻣ‪‬ﻄﹶﺮ‪‬ﺍ ﻻ ﻳ‪‬ﻜﹸﻦ‪ ‬ﻣِﻨ‪‬ﻪ‪ ‬ﺑ‪‬ﻴ‪‬ﺖ‪ ‬ﻣ‪‬ﺪ‪‬ﺭٍ ﻭ‪‬ﻻ ﻭ‪‬ﺑ‪‬ﺮٍ‪ ،‬ﻓﹶﻴ‪‬ﻐ‪‬ﺴِﻞﹸ ﺍﻷَﺭ‪‬ﺽ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺘ‪‬ﺮ‪‬ﻛﹶﻬ‪‬ﺎ ﻛﹶﺎﻟﺰ‪‬ﻟﹶﻔﹶﺔِ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﻘﹶﺎﻝﹸ ﻟِﻸَﺭ‪‬ﺽِ‬
‫ﺃﹶﻧ‪‬ﺒِﺘِﻲ ﺛﹶﻤ‪‬ﺮ‪‬ﺗ‪‬ﻚِ‪ ،‬ﻭ‪‬ﺭ‪‬ﺩ‪‬ﻱ ﺑ‪‬ﺮ‪‬ﻛﹶﺘ‪‬ﻚِ‪ ،‬ﻓﹶﻴ‪‬ﻮ‪‬ﻣ‪‬ﺌِﺬٍ ﺗ‪‬ﺄﻛﹸﻞﹸ ﺍﻟﹾﻌِﺼ‪‬ﺎﺑ‪‬ﺔﹸ ﻣِﻦ‪ ‬ﺍﻟﺮ‪‬ﻣ‪‬ﺎﻧ‪‬ﺔِ ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻈِﻠﱡﻮﻥﹶ ﺑِﻘِﺤ‪‬ﻔِﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒ‪‬ﺎﺭ‪‬ﻙ‪‬‬
‫ﻓِﻲ ﺍﻟﺮ‪‬ﺳ‪‬ﻞِ؛ ﺣ‪‬ﺘ‪‬ﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱢﻘﹾﺤ‪‬ﺔﹶ ﻣِﻦ‪ ‬ﺍﻹِﺑِﻞِ ﻟﹶﺘ‪‬ﻜﹾﻔِﻲ ﺍﻟﹾﻔِﺌﹶﺎﻡ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭ‪‬ﺍﻟﻠﱢﻘﹾﺤ‪‬ﺔﹶ ﻣِﻦ‪ ‬ﺍﻟﹾﺒ‪‬ﻘﹶﺮِ ﻟﹶﺘ‪‬ﻜﹾﻔِﻲ‬

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‫ﺍﻟﹾﻘﹶﺒِﻴﻠﹶﺔﹶ ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭ‪‬ﺍﻟﻠﱢﻘﹾﺤ‪‬ﺔﹶ ﻣِﻦ‪ ‬ﺍﻟﹾﻐ‪‬ﻨ‪‬ﻢِ ﻟﹶﺘ‪‬ﻜﹾﻔِﻲ ﺍﻟﹾﻔﹶﺨِﺬﹶ ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻓﹶﺒ‪‬ﻴ‪‬ﻨ‪‬ﻤ‪‬ﺎ ﻫ‪‬ﻢ‪ ‬ﻛﹶﺬﹶﻟِﻚ‪ ‬ﺇِﺫﹾ ﺑ‪‬ﻌ‪‬ﺚﹶ ﺍﻟﻠﱠﻪ‪‬‬
‫ﺭِﻳ‪‬ﺤ‪‬ﺎ ﻃﹶﻴ‪‬ﺒ‪‬ﺔﹰ ﻓﹶﺘ‪‬ﺄﺧ‪‬ﺬﹸﻫ‪‬ﻢ‪ ‬ﺗ‪‬ﺤ‪‬ﺖ‪ ‬ﺁﺑ‪‬ﺎ ِﻃﻬِﻢ‪ ،‬ﻓﹶﺘ‪‬ﻘﹾﺒِﺾ‪ ‬ﺭ‪‬ﻭﺡ‪ ‬ﻛﹸﻞﱢ ﻣ‪‬ﺆ‪‬ﻣِﻦٍ ﻭ‪‬ﻛﹸﻞﱢ ﻣ‪‬ﺴ‪‬ﻠِﻢٍ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒ‪‬ﻘﹶﻰ ﺷِﺮ‪‬ﺍﺭ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ‬

‫ﻳ‪‬ﺘ‪‬ﻬ‪‬ﺎﺭ‪‬ﺟ‪‬ﻮﻥﹶ ﻓِﻴﻬ‪‬ﺎ ﺗ‪‬ﻬ‪‬ﺎﺭ‪‬ﺝ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮِ؛ ﻓﹶﻌ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ‪.(١)#‬‬
‫ﻋﻦ ﺑ‪‬ﺴ‪‬ﺮ ﺑ‪‬ﻦ ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺤ‪‬ﻀ‪‬ﺮ‪‬ﻣِﻲ‪ ‬ﻗﹶﺎﻝﹶ‪ :‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨِﻲ ﺃﹶﺑ‪‬ﻮ ﺇِﺩ‪‬ﺭِﻳﺲ‪ ‬ﺍﻟﹾﺨ‪‬ﻮ‪‬ﻻﻧِﻲ‪ :‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﺳ‪‬ﻤِﻊ‪‬‬
‫ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹶ ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻴ‪‬ﻤ‪‬ﺎﻥِ ﻳ‪‬ﻘﹸﻮﻝﹸ‪$ :‬ﻛﹶﺎﻥﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻳ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮﻥﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻋ‪‬ﻦ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ‪ ،‬ﻭ‪‬ﻛﹸﻨ‪‬ﺖ‪ ‬ﺃﹶﺳ‪‬ﺄﹶﻟﹸﻪ‪‬‬
‫ﻋ‪‬ﻦ ﺍﻟﺸ‪‬ﺮ‪ ‬ﻣ‪‬ﺨ‪‬ﺎﻓﹶﺔﹶ ﺃﹶﻥﹾ ﻳ‪‬ﺪ‪‬ﺭِﻛﹶﻨِﻲ ‪..‬‬
‫ﻓﹶﻘﹸﻠﹾﺖ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺇِﻧ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﻓِﻲ ﺟ‪‬ﺎﻫِﻠِﻴ‪‬ﺔٍ ﻭ‪‬ﺷ‪‬ﺮ‪ ،‬ﻓﹶﺠ‪‬ﺎﺀَﻧ‪‬ﺎ ﺍﻟﻠﱠﻪ‪ ‬ﺑِﻬ‪‬ﺬﹶﺍ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ؛ ﻓﹶﻬ‪‬ﻞﹾ‬
‫ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ ﻣِﻦ‪ ‬ﺷ‪‬ﺮ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻭ‪‬ﻫ‪‬ﻞﹾ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﺍﻟﺸ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺧ‪‬ﻴ‪‬ﺮٍ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪ ،‬ﻭ‪‬ﻓِﻴﻪِ ﺩ‪‬ﺧ‪‬ﻦ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻭ‪‬ﻣ‪‬ﺎ ﺩ‪‬ﺧ‪‬ﻨ‪‬ﻪ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﻬ‪‬ﺪ‪‬ﻭﻥﹶ ﺑِﻐ‪‬ﻴ‪‬ﺮِ ﻫ‪‬ﺪ‪‬ﻳِﻲ‪ ،‬ﺗ‪‬ﻌ‪‬ﺮِﻑ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﺗ‪‬ﻨ‪‬ﻜِﺮ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﻬ‪‬ﻞﹾ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ ﻣِﻦ‪ ‬ﺷ‪‬ﺮ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪ ،‬ﺩ‪‬ﻋ‪‬ﺎﺓﹲ ﺇِﻟﹶﻰ ﺃﹶﺑ‪‬ﻮ‪‬ﺍﺏِ ﺟ‪‬ﻬ‪‬ﻨ‪‬ﻢ‪ ،‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﺟ‪‬ﺎﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﺇِﻟﹶﻴ‪‬ﻬ‪‬ﺎ ﻗﹶﺬﹶﻓﹸﻮﻩ‪ ‬ﻓِﻴﻬ‪‬ﺎ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺻِﻔﹾﻬ‪‬ﻢ‪ ‬ﻟﹶﻨ‪‬ﺎ؟‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻫ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺟِﻠﹾﺪ‪‬ﺗِﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻜﹶﻠﱠﻤ‪‬ﻮﻥﹶ ﺑِﺄﹶﻟﹾﺴِﻨ‪‬ﺘِﻨ‪‬ﺎ)‪.(٢‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﻤ‪‬ﺎ ﺗ‪‬ﺄﻣ‪‬ﺮ‪‬ﻧِﻲ ﺇِﻥﹾ ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹶﻨِﻲ ﺫﹶﻟِﻚ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺗ‪‬ﻠﹾﺰ‪‬ﻡ‪ ‬ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔﹶ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠِﻤِﲔ‪ ‬ﻭ‪ِ‬ﺇﻣ‪‬ﺎﻣ‪‬ﻬ‪‬ﻢ‪.‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﺪﺟﺎﻝ ﻭﺻﻔﺘﻪ ﻭﻣﺎ ﻣﻌﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٩٣٧‬‬
‫ﺠﻤ‪‬ﺎﻋﺔ‪ ،‬ﻓﻬﺬﺍ ﺳﺒﻴﻞ ﺍﻟﻨﺠﺎﺓ‬
‫)‪ (٢‬ﻗﻒ ﻋﻠﻰ ﺻﻔﺔ ﺩ‪‬ﻋ‪‬ﺎﺓ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ ﻳﺪﻋﻮ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﺇﺫﺍ ﻛﺜﺮ ﻫﺆﻻﺀ ﺑﻠﺰﻭﻡ ﺍﻟﹾ ‪‬‬
‫ﻣﻦ ﻓﺘﻨﺔ ﻫﺆﻻﺀ‪ ،‬ﻻ ﺗﻜﻔﲑ ﺍﻟﹾﺤ‪‬ﻜﺎﻡ‪ ،‬ﻭﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺷﺤﻦ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺿﺪﻫﻢ‪.‬‬

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‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﺈِﻥﹾ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔﹲ ﻭ‪‬ﻻ ﺇِﻣ‪‬ﺎﻡ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺎﻋ‪‬ﺘ‪‬ﺰِﻝﹾ ﺗِﻠﹾﻚ‪ ‬ﺍﻟﹾﻔِﺮ‪‬ﻕ‪ ‬ﻛﹸﻠﱠﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﻌ‪‬ﺾ‪ ‬ﺑِﺄﹶﺻ‪‬ﻞِ ﺷ‪‬ﺠ‪‬ﺮ‪‬ﺓٍ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺪ‪‬ﺭِﻛﹶﻚ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪‬‬
‫ﻭ‪‬ﺃﹶﻧ‪‬ﺖ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺫﹶﻟِﻚ‪.(١)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﺳ‪‬ﻼﱠﻡٍ ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹸ ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻴ‪‬ﻤ‪‬ﺎﻥِ‪$ :‬ﻗﹸﻠﹾﺖ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺇِﻧ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﺑِﺸ‪‬ﺮ‪،‬‬
‫ﹶﻓﺠ‪‬ﺎﺀَ ﺍﻟﻠﱠﻪ‪ ‬ﺑِﺨ‪‬ﻴ‪‬ﺮٍ ﻓﹶﻨ‪‬ﺤ‪‬ﻦ‪ ‬ﻓِﻴﻪِ؛ ﻓﹶﻬ‪‬ﻞﹾ ﻣِﻦ‪ ‬ﻭ‪‬ﺭ‪‬ﺍﺀِ ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ ﺷ‪‬ﺮ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻫ‪‬ﻞﹾ ﻭ‪‬ﺭ‪‬ﺍﺀَ ﺫﹶﻟِﻚ‪ ‬ﺍﻟﺸ‪‬ﺮ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﻬ‪‬ﻞﹾ ﻭ‪‬ﺭ‪‬ﺍﺀَ ﺫﹶﻟِﻚ‪ ‬ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ ﺷ‪‬ﺮ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻛﹶﻴ‪‬ﻒ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﻜﹸﻮﻥﹸ ﺑ‪‬ﻌ‪‬ﺪِﻱ ﺃﹶﺋِﻤ‪‬ﺔﹲ ﻻ ﻳ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ ﺑِﻬ‪‬ﺪ‪‬ﺍﻱ‪ ،‬ﻭ‪‬ﻻ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻨ‪‬ﻮﻥﹶ ﺑِﺴ‪‬ﻨ‪‬ﺘِﻲ‪ ،‬ﻭ‪‬ﺳ‪‬ﻴ‪‬ﻘﹸﻮﻡ‪ ‬ﻓِﻴﻬِﻢ‪ ‬ﺭِﺟ‪‬ﺎﻝﹲ‬
‫ﻗﹸﻠﹸﻮﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻗﹸﻠﹸﻮﺏ‪ ‬ﺍﻟﺸ‪‬ﻴ‪‬ﺎﻃِﲔِ ﻓِﻲ ﺟ‪‬ﺜﹾﻤ‪‬ﺎﻥِ ﺇِﻧ‪‬ﺲٍ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻗﹸﻠﹾﺖ‪ :‬ﻛﹶﻴ‪‬ﻒ‪ ‬ﺃﹶﺻ‪‬ﻨ‪‬ﻊ‪ ‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺇِﻥﹾ ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹾﺖ‪ ‬ﺫﹶﻟِﻚ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺗ‪‬ﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﺗ‪‬ﻄِﻴﻊ‪ ‬ﻟِﻸَﻣِﲑِ‪ ،‬ﻭ‪‬ﺇِﻥﹾ ﺿ‪‬ﺮِﺏ‪ ‬ﻇﹶﻬ‪‬ﺮ‪‬ﻙ‪ ،‬ﻭ‪‬ﺃﹸﺧِﺬﹶ ﻣ‪‬ﺎﻟﹸﻚ‪‬؛ ﻓﹶﺎﺳ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﺃﹶﻃِﻊ‪.(٢)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟِﺪِ ﺑ‪‬ﻦِ ﺧ‪‬ﺎﻟِﺪٍ ﺍﻟﹾﻴ‪‬ﺸ‪‬ﻜﹸﺮِﻱ‪ ‬ﻗﹶﺎﻝﹶ‪$ :‬ﺧ‪‬ﺮ‪‬ﺟ‪‬ﺖ‪ ‬ﺯﻣ‪‬ﺎﻥﹶ ﻓﹸﺘِﺤ‪‬ﺖ‪ ‬ﺗ‪‬ﺴ‪‬ﺘ‪‬ﺮ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻗﹶﺪِﻣ‪‬ﺖ‪‬‬
‫ﺴﺠِﺪ‪ ،‬ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻧ‪‬ﺎ ﺑِﺤ‪‬ﻠﹾﻘﹶﺔٍ ﻓِﻴﻬ‪‬ﺎ ﺭ‪‬ﺟ‪‬ﻞﹲ ﺻ‪‬ﺪ‪‬ﻉ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﺎﻝِ‪ ،‬ﺣ‪‬ﺴ‪‬ﻦ‪ ‬ﺍﻟﱠﺜﻐ‪‬ﺮِ‪،‬‬
‫ﺍﻟﹾﻜﹸﻮﻓﹶﺔﹶ‪ ،‬ﻓﹶﺪ‪‬ﺧ‪‬ﻠﹾﺖ‪ ‬ﺍﻟﹾﻤ‪ ‬‬
‫ﻳ‪‬ﻌ‪‬ﺮ‪‬ﻑ‪ ‬ﻓِﻴﻪِ ﺃﹶﻧ‪‬ﻪ‪ ‬ﻣِﻦ‪ ‬ﺭِﺟ‪‬ﺎﻝِ ﺃﹶﻫ‪‬ﻞِ ﺍﻟﹾﺤِﺠ‪‬ﺎﺯِ‪ ،‬ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻘﹸﻠﹾﺖ‪ :‬ﻣ‪‬ﻦِ ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ؟‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪ :‬ﺃﹶﻭ‪ ‬ﻣ‪‬ﺎ ﺗ‪‬ﻌ‪‬ﺮِﻓﹸﻪ‪‬؟! ﻓﹶﻘﹸﻠﹾﺖ‪ :‬ﻻ‪.‬‬
‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٦٠٦‬ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ‬
‫ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﻼﺯﻣﺔ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ )‪.(١٨٤٧‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻼﺯﻣﺔ ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ )‪.(١٨٤٧‬‬

‫‪-٤٣-‬‬

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‫ﻓﹶﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻫ‪‬ﺬﹶﺍ ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹸ ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻴ‪‬ﻤ‪‬ﺎﻥِ ﺻ‪‬ﺎﺣِﺐ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻘﹶﻌ‪‬ﺪ‪‬ﺕ‪ ‬ﻭ‪‬ﺣ‪‬ﺪ‪‬ﺙﹶ ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺇِﻥﱠ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮﻥﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻋ‪‬ﻦِ‬
‫ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ‪ ،‬ﻭ‪‬ﻛﹸﻨ‪‬ﺖ‪ ‬ﺃﹶﺳ‪‬ﺄﹶﻟﹸﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﺸ‪‬ﺮ‪ ،‬ﻓﹶﺄﹶﻧ‪‬ﻜﹶﺮ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬ‪‬ﻢ‪ :‬ﺇِﻧ‪‬ﻲ ﺳ‪‬ﺄﹸﺧ‪‬ﺒِﺮ‪‬ﻛﹸﻢ‪‬‬
‫ﺑِﻤ‪‬ﺎ ﺃﹶﻧ‪‬ﻜﹶﺮ‪‬ﺗ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺫﹶﻟِﻚ‪:‬‬
‫ﺟ‪‬ﺎﺀَ ﺍﻹِﺳﻼﻡ‪ ‬ﺣِﲔ‪ ‬ﺟ‪‬ﺎﺀَ‪ ،‬ﹶﻓﺠ‪‬ﺎﺀَ ﺃﹶﻣ‪‬ﺮ‪ ‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻛﹶﺄﹶﻣ‪‬ﺮِ ﺍﻟﹾﺠ‪‬ﺎﻫِﻠِﻴ‪‬ﺔِ‪ ،‬ﻭ‪‬ﻛﹸﻨ‪‬ﺖ‪ ‬ﻗﹶﺪ‪ ‬ﺃﹸﻋ‪‬ﻄِﻴﺖ‪ ‬ﻓِﻲ‬
‫ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥِ ﻓﹶﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﻓﹶﻜﹶﺎﻥﹶ ﺭِﺟ‪‬ﺎﻝﹲ ﻳ‪‬ﺠِﻴﺌﹸﻮﻥﹶ ﻓﹶﻴ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮﻥﹶ ﻋ‪‬ﻦِ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ‪ ،‬ﻓﹶﻜﹸﻨ‪‬ﺖ‪ ‬ﺃﹶﺳ‪‬ﺄﹶﻟﹸﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﺸ‪‬ﺮ‪،‬‬
‫ﻓﹶﻘﹸﻠﹾﺖ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺃﹶﻳ‪‬ﻜﹸﻮﻥﹸ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ ﺷ‪‬ﺮ‪ ،‬ﻛﹶﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻗﹶﺒ‪‬ﻠﹶﻪ‪ ‬ﺷ‪‬ﺮ‪‬؟‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﻤ‪‬ﺎ ﺍﻟﹾﻌِﺼ‪‬ﻤ‪‬ﺔﹸ ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺍﻟﺴ‪‬ﻴ‪‬ﻒ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻗﹸﻠﹾﺖ‪ :‬ﻭ‪‬ﻫ‪‬ﻞﹾ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﺴ‪‬ﻴ‪‬ﻒِ ﺑ‪‬ﻘِﻴ‪‬ﺔﹲ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪ ،‬ﺗ‪‬ﻜﹸﻮﻥﹶ ﺇِﻣ‪‬ﺎﺭ‪‬ﺓﹲ ﻋ‪‬ﻠﹶﻰ ﺃﹶﻗﹾﺬﹶﺍﺀٍ‪ ،‬ﻭ‪‬ﻫ‪‬ﺪ‪‬ﻧ‪‬ﺔﹲ ﻋ‪‬ﻠﹶﻰ ﺩ‪‬ﺧ‪‬ﻦٍ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻗﹸﻠﹾﺖ‪ :‬ﺛﹸﻢ‪ ‬ﻣ‪‬ﺎﺫﹶﺍ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺛﹸﻢ‪ ‬ﺗ‪‬ﻨ‪‬ﺸ‪‬ﺄﹸ ﺩ‪‬ﻋ‪‬ﺎﺓﹸ ﺍﻟﻀ‪‬ﻼﻟﹶﺔِ‪ ،‬ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻟِﻠﱠﻪِ ﻳ‪‬ﻮ‪‬ﻣ‪‬ﺌِﺬٍ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﺧ‪‬ﻠِﻴﻔﹶﺔﹲ ﺟ‪‬ﻠﹶﺪ‪ ‬ﻇﹶﻬ‪‬ﺮ‪‬ﻙ‪ ،‬ﻭ‪‬ﺃﹶﺧ‪‬ﺬﹶ‬

‫ﻣ‪‬ﺎﻟﹶﻚ‪ ‬ﻓﹶﺎﻟﹾﺰ‪‬ﻣ‪‬ﻪ‪‬؛ ﻭ‪‬ﺇِﻻﱠ ﻓﹶﻤ‪‬ﺖ‪ ‬ﻭ‪‬ﺃﹶﻧ‪‬ﺖ‪ ‬ﻋ‪‬ﺎﺽ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺟِﺬﹾﻝِ ﺷ‪‬ﺠ‪‬ﺮ‪‬ﺓٍ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻗﹸﻠﹾﺖ‪ :‬ﺛﹸﻢ‪ ‬ﻣ‪‬ﺎﺫﹶﺍ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝﹸ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﻣ‪‬ﻌ‪‬ﻪ‪ ‬ﻧ‪‬ﻬ‪‬ﺮ‪ ‬ﻭ‪‬ﻧ‪‬ﺎﺭ‪ ،‬ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﻗﹶﻊ‪ ‬ﻓِﻲ ﻧ‪‬ﺎﺭِﻩِ؛ ﻭ‪‬ﺟ‪‬ﺐ‪ ‬ﺃﹶﺟ‪‬ﺮ‪‬ﻩ‪ ،‬ﻭ‪‬ﺣ‪‬ﻂﱠ‬
‫ﻭِﺯ‪‬ﺭ‪‬ﻩ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﻗﹶﻊ‪ ‬ﻓِﻲ ﻧ‪‬ﻬ‪‬ﺮِﻩِ؛ ﻭ‪‬ﺟ‪‬ﺐ‪ ‬ﻭِﺯ‪‬ﺭ‪‬ﻩ‪ ،‬ﻭ‪‬ﺣ‪‬ﻂﱠ ﺃﹶﺟ‪‬ﺮ‪‬ﻩ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻗﹸﻠﹾﺖ‪ :‬ﺛﹸﻢ‪ ‬ﻣ‪‬ﺎﺫﹶﺍ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﺘ‪‬ﺞ‪ ‬ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺮ‪ ‬ﻓﹶﻼ ﻳ‪‬ﺮ‪‬ﻛﹶﺐ‪ ،‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ‪.#‬‬
‫‪$‬ﺍﻟﺼﺪﻉ‪ #‬ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ :‬ﺍﻟﻀﺮﺏ‪.‬‬
‫ﻭ‪‬ﻗﹶﻮ‪‬ﻟﹸﻪ‪$ :‬ﻓﹶﻤ‪‬ﺎ ﺍﻟﹾﻌِﺼ‪‬ﻤ‪‬ﺔﹸ ﻣِﻨ‪‬ﻪ‪‬؟ ﻗﹶﺎﻝﹶ‪ :‬ﺍﻟﺴ‪‬ﻴ‪‬ﻒ‪ .#‬ﻛﹶﺎﻥﹶ ﻗﹶﺘ‪‬ﺎﺩ‪‬ﺓﹸ ﻳ‪‬ﻀ‪‬ﻌ‪‬ﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﺮ‪‬ﺩ‪‬ﺓِ ﺍﻟﱠﺘِﻲ‬

‫‪-٤٤-‬‬

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‫ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﻓِﻲ ‪‬ﺯﻣ‪‬ﻦِ ﺃﹶﺑِﻲ ﺑ‪‬ﻜﹾﺮٍ‪.‬‬
‫ﻭ‪‬ﻗﹶﻮ‪‬ﻟﹸﻪ‪$ :‬ﺇِﻣ‪‬ﺎﺭ‪‬ﺓﹲ ﻋ‪‬ﻠﹶﻰ ﺃﹶﻗﹾﺬﹶﺍﺀٍ ﻭ‪‬ﻫ‪‬ﺪ‪‬ﻧ‪‬ﺔﹲ‪ #‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﺻ‪‬ﻠﹾﺢ‪. ‬‬
‫ﻭ‪‬ﻗﹶﻮ‪‬ﻟﹸﻪ‪$ :‬ﻋ‪‬ﻠﹶﻰ ﺩ‪‬ﺧ‪‬ﻦٍ‪ .#‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﻋ‪‬ﻠﹶﻰ ﺿ‪‬ﻐ‪‬ﺎﺋِﻦ‪.(١)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦِ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻴ‪‬ﺐِ‪ ،‬ﻭ‪‬ﺃﹶﺑِﻲ ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﺑ‪‬ﻦِ ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ‪ :‬ﺃﹶﻥﱠ ﺃﹶﺑ‪‬ﺎ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ‪ t‬ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ‬
‫ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﺳ‪‬ﺘ‪‬ﻜﹸﻮﻥﹸ ﻓِﺘ‪‬ﻦ‪ ،‬ﺍﻟﹾﻘﹶﺎﻋِﺪ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻘﹶﺎﺋِﻢِ‪ ،‬ﻭ‪‬ﺍﻟﹾﻘﹶﺎﺋِﻢ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﺷِﻲ‪،‬‬
‫ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺎﺷِﻲ ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋِﻲ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺸ‪‬ﺮِﻑ‪ ‬ﻟﹶﻬ‪‬ﺎ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﺸ‪‬ﺮِﻓﹾﻪ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﺟ‪‬ﺪ‪ ‬ﻣ‪‬ﻠﹾﺠ‪‬ﺄﹰ ﺃﹶﻭ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﺫﹰﺍ؛ ﻓﹶﻠﹾﻴ‪‬ﻌ‪‬ﺬﹾ‬

‫ﺑِﻪِ‪.(٢)#‬‬

‫ﻋ‪‬ﻦ‪ ‬ﺑ‪‬ﺴ‪‬ﺮِ ﺑ‪‬ﻦِ ﺳ‪‬ﻌِﻴﺪٍ‪ :‬ﺃﹶﻥﱠ ﺳ‪‬ﻌ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻭ‪‬ﻗﱠﺎﺹٍ ﻗﹶﺎﻝﹶ ﻋِﻨ‪‬ﺪ‪ ‬ﻓِﺘ‪‬ﻨ‪‬ﺔِ ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ ﺑ‪‬ﻦِ ﻋ‪‬ﻔﱠﺎﻥﹶ‪:‬‬
‫ﺃﹶﺷ‪‬ﻬ‪‬ﺪ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﺇِﻧ‪‬ﻬ‪‬ﺎ ﺳ‪‬ﺘ‪‬ﻜﹸﻮﻥﹸ ﻓِﺘ‪‬ﻨ‪‬ﺔﹲ ﺍﻟﹾﻘﹶﺎﻋِﺪ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻘﹶﺎﺋِﻢِ‪ ،‬ﻭ‪‬ﺍﻟﹾﻘﹶﺎﺋِﻢ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪‬‬
‫ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﺷِﻲ‪ ،‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺎﺷِﻲ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋِﻲ‪ .‬ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶﻓﹶﺮ‪‬ﺃﹶﻳ‪‬ﺖ‪ ‬ﺇِﻥﹾ ﺩ‪‬ﺧ‪‬ﻞﹶ ﻋ‪‬ﻠﹶﻲ‪ ‬ﺑ‪‬ﻴ‪‬ﺘِﻲ‪ ،‬ﻭ‪‬ﺑ‪‬ﺴ‪‬ﻂﹶ ﻳ‪‬ﺪ‪‬ﻩ‪‬‬
‫ﺇِﻟﹶﻲ‪ ‬ﻟِﻴ‪‬ﻘﹾﺘ‪‬ﻠﹶﻨِﻲ؟ ﻗﹶﺎﻝﹶ‪ :‬ﻛﹸﻦ‪ ‬ﻛﹶﺎﺑ‪‬ﻦِ ﺁﺩ‪‬ﻡ‪.(٣)#‬‬
‫ﻋ‪‬ﻦِ ﺍﻟﹾﻌِﺮ‪‬ﺑ‪‬ﺎﺽِ ﺑ‪‬ﻦِ ﺳ‪‬ﺎﺭِﻳ‪‬ﺔﹶ ﻗﹶﺎﻝﹶ‪$ :‬ﻭ‪‬ﻋ‪‬ﻈﹶﻨ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﻳ‪‬ﻮ‪‬ﻣ‪‬ﺎ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺻ‪‬ﻼﺓِ ﺍﻟﹾﻐ‪‬ﺪ‪‬ﺍﺓِ ﻣ‪‬ﻮ‪‬ﻋِﻈﹶﺔﹰ‬
‫ﺑ‪‬ﻠِﻴﻐ‪‬ﺔﹰ؛ ﺫﹶﺭ‪‬ﻓﹶﺖ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﺍﻟﹾﻌ‪‬ﻴ‪‬ﻮﻥﹸ‪ ،‬ﻭ‪‬ﻭ‪‬ﺟِﻠﹶﺖ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺟ‪‬ﻞﹲ‪ :‬ﺇِﻥﱠ ﻫ‪‬ﺬِﻩِ ﻣ‪‬ﻮ‪‬ﻋِﻈﹶﺔﹸ‬
‫ﻣ‪‬ﻮ‪‬ﺩ‪‬ﻉٍ‪ ،‬ﻓﹶﻤ‪‬ﺎﺫﹶﺍ ﺗ‪‬ﻌ‪‬ﻬ‪‬ﺪ‪ ‬ﺇِﻟﹶﻴ‪‬ﻨ‪‬ﺎ ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ؟ ﻗﹶﺎﻝﹶ‪ :‬ﺃﹸﻭﺻِﻴﻜﹸﻢ‪ ‬ﺑِﺘ‪‬ﻘﹾﻮ‪‬ﻯ ﺍﻟﻠﱠﻪِ‪ ،‬ﻭ‪‬ﺍﻟﺴ‪‬ﻤ‪‬ﻊِ ﻭ‪‬ﺍﻟﻄﱠﺎﻋ‪‬ﺔِ ﻭ‪‬ﺇِﻥﹾ‬
‫ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺣ‪‬ﺒ‪‬ﺸِﻲ‪‬؛ ﻓﹶﺈِﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻌِﺶ‪ ‬ﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﻳ‪‬ﺮ‪‬ﻯ ﺍﺧ‪‬ﺘِﻼﻓﹰﺎ ﻛﹶﺜِﲑ‪‬ﺍ‪ ،‬ﻭ‪‬ﺇِﻳ‪‬ﺎﻛﹸﻢ‪ ‬ﻭ‪‬ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺛﹶﺎﺕِ ﺍﻷُﻣ‪‬ﻮﺭِ؛ ﻓﹶﺈِﻧ‪‬ﻬ‪‬ﺎ‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺴﻨﺪ )‪ ،(٣٨٦/٥‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ‪ ،(٢٩٨/١٣-‬ﻭﻓﻴﻬﺎ ﻣﺘﺎﺑﻌﺔ ﻟﺮﻭﺍﻳﺔ ﺃﺑِﻲ ﺳﻼﻡ‪،‬‬
‫ﻋﻦ ﺣﺬﻳﻔﺔ ﺍﻟﱠﺘِﻲ ﺃﻋﻠﺖ ﺑﺎﻻﻧﻘﻄﺎﻉ ﺑﲔ ﺃﺑِﻲ ﺳﻼﻡ ﻭﺣﺬﻳﻔﺔ ‪.t‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٦٠٢‬ﻭﻣﺴﻠﻢ‬
‫ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻧﺰﻭﻝ ﺍﻟﻔﺘ‪‬ﻦ ﻛﻤﻮﺍﻗﻊ ﺍﻟﻘﻄﺮ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٨٨٦‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ )‪ ،(١٨٦/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﺳﺘﻜﻮﻥ ﻓﺘ‪‬ﻦ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ‬
‫ﺍﻟﻘﺎﺋﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ .(٢١٩٤‬ﻗﹶﺎﻝﹶ ﺃﺑﻮ ﻋﻴﺴﻰ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚﹲ ﺣ‪‬ﺴ‪‬ﻦ‪ .‬ﻭﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺻ‪‬ﺤ‪‬ﺤ‪‬ﻪ ﺍﻷﻟﺒﺎﻧِﻲ ﻓِﻲ ﺻﺤﻴﺢ‬
‫ﺍﻟﹾﺠ‪‬ﺎﻣﻊ )‪.(٣٦٢٣‬‬

‫‪-٤٥-‬‬

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‫ﺿ‪‬ﻼﻟﹶﺔﹲ‪ ،‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﺃﹶﺩ‪‬ﺭ‪‬ﻙ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﻣِﻨ‪‬ﻜﹸﻢ‪‬؛ ﻓﹶﻌ‪‬ﻠﹶﻴ‪‬ﻪِ ﺑِﺴ‪‬ﻨ‪‬ﺘِﻲ ﻭ‪‬ﺳ‪‬ﻨ‪‬ﺔِ ﺍﻟﹾﺨ‪‬ﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮ‪‬ﺍﺷِﺪِﻳﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺪِﻳ‪‬ﲔ‪ ،‬ﻋ‪‬ﻀ‪‬ﻮﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻬ‪‬ﺎ‬

‫ﺑِﺎﻟﻨ‪‬ﻮ‪‬ﺍﺟِﺬِ‪.(١)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﺳ‪‬ﻌِﻴﺪٍ ‪ :t‬ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻗﹶﺎﻝﹶ‪$ :‬ﻟﹶﺘ‪‬ﺘ‪‬ﺒِﻌ‪‬ﻦ‪ ‬ﺳ‪‬ﻨ‪‬ﻦ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻗﹶﺒ‪‬ﻠﹶﻜﹸﻢ‪ ‬ﺷِﺒ‪‬ﺮ‪‬ﺍ ﺑِﺸِﺒ‪‬ﺮٍ‪ ،‬ﻭ‪‬ﺫِﺭ‪‬ﺍﻋ‪‬ﺎ‬
‫ﺑِﺬِﺭ‪‬ﺍﻉٍ؛ ﺣ‪‬ﺘ‪‬ﻰ ﻟﹶﻮ‪ ‬ﺳ‪‬ﻠﹶﻜﹸﻮﺍ ﺟ‪‬ﺤ‪‬ﺮ‪ ‬ﺿ‪‬ﺐ‪ ‬ﻟﹶﺴ‪‬ﻠﹶﻜﹾﺘ‪‬ﻤ‪‬ﻮﻩ‪ .‬ﻗﹸﻠﹾﻨ‪‬ﺎ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺍﻟﹾﻴ‪‬ﻬ‪‬ﻮﺩ‪ ‬ﻭ‪‬ﺍﻟﻨ‪‬ﺼ‪‬ﺎﺭ‪‬ﻯ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻤ‪‬ﻦ‪.(٢)#!!‬‬
‫‪ ‬‬

‫ﺃﻻﱠ ﻳﺒﺚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘ‪‬ﻦ ﻣﺎ ﻻ ﺗﺒﻠﻐﻪ ﻋﻘﻮﻝ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭ‪‬ﻗﹶﺎﻝﹶ ﻋ‪‬ﻠِﻲ‪$ :‬ﺣ‪‬ﺪ‪‬ﺛﹸﻮﺍ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺑِﻤ‪‬ﺎ ﻳ‪‬ﻌ‪‬ﺮِﻓﹸﻮﻥﹶ؛ ﺃﹶﺗ‪‬ﺤِﺒ‪‬ﻮﻥﹶ ﺃﹶﻥﹾ ﻳ‪‬ﻜﹶﺬﱠﺏ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹸﻪ‪‬؟!‪.(٣)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﺎﻝﹶ‪$ :‬ﺣ‪‬ﻔِﻈﹾﺖ‪ ‬ﻣِﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻭِﻋ‪‬ﺎﺀَﻳ‪‬ﻦِ‪ :‬ﻓﹶﺄﹶﻣ‪‬ﺎ ﺃﹶﺣ‪‬ﺪ‪‬ﻫ‪‬ﻤ‪‬ﺎ ﻓﹶﺒ‪‬ﺜﹶﺜﹾﺘ‪‬ﻪ‪،‬‬
‫ﻭ‪‬ﺃﹶﻣ‪‬ﺎ ﺍﻵﺧ‪‬ﺮ‪ ‬ﻓﹶﻠﹶﻮ‪ ‬ﺑ‪‬ﺜﹶﺜﹾﺘ‪‬ﻪ‪ ‬ﻗﹸﻄِﻊ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺒ‪‬ﻠﹾﻌ‪‬ﻮﻡ‪.(٤)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦِ ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦِ ﻋ‪‬ﺘ‪‬ﺒ‪‬ﺔﹶ‪ :‬ﺃﹶﻥﱠ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻌ‪‬ﻮﺩٍ ﻗﹶﺎﻝﹶ‪$ :‬ﻣ‪‬ﺎ ﺃﹶﻧ‪‬ﺖ‪‬‬
‫ﺑِﻤ‪‬ﺤ‪‬ﺪ‪‬ﺙٍ ﻗﹶﻮ‪‬ﻣ‪‬ﺎ ﺣ‪‬ﺪِﻳﺜﹰﺎ ﻻ ﺗ‪‬ﺒ‪‬ﻠﹸﻐ‪‬ﻪ‪ ‬ﻋ‪‬ﻘﹸﻮﻟﹸﻬ‪‬ﻢ‪‬؛ ﺇِﻻﱠ ﻛﹶﺎﻥﹶ ﻟِﺒ‪‬ﻌ‪‬ﻀِﻬِﻢ‪ ‬ﻓِﺘ‪‬ﻨ‪‬ﺔﹰ‪.(٥)#‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ‪ :‬ﺃﻧﻪ ﻓِﻲ ﺍﻟﻔﺘ‪‬ﻦ ﻟﻴﺲ ﻛﻞ ﻣﺎ ﻳ‪‬ﻌﻠﹶﻢ ﻳ‪‬ﻘﹶﺎﻝ‪.‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ ﻓِﻲ ﻣﺴﻨﺪﻩ )‪ ،(١٢٦/٤‬ﻭﺍﻟﺪﺍﺭﻣﻲ ﻓِﻲ ﻣﻘﺪﻣﺔ ﺳﻨﻨﻪ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ )‪،(٩٥‬‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻓِﻲ ﺍﻷﺧﺬ ﺑﺎﻟﺴﻨ‪‬ﺔ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺪﻉ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪،(٢٦٧٦‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ .‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻘﺪﻣﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺗﺒﺎﻉ ﺳﻨ‪‬ﺔ ﺍﻟﹾﺨ‪‬ﻠﹶﻔﹶﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻟﹾﻤ‪‬ﻬﺪﻳﲔ‪ ،‬ﺗ‪‬ﺤﺖ‬
‫ﺭﻗﻢ )‪.(٤٤ ،٤٢‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺑ‪‬ﻨِﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٤٥٦‬ﻭﻣﺴﻠﻢ ﻛﺘﺎﺏ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺗﺒﺎﻉ ﺳﻨﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٦٦٩‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺧ‪‬ﺺ‪ ‬ﺑﺎﻟﻌﻠﻢ ﻗﻮﻣ‪‬ﺎ ﺩﻭﻥ ﻗﻮﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٢٧‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﻔﻆ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٢٠‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ‪.‬‬

‫‪-٤٦-‬‬

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‫ﻭﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺒﺨﺎﺭﻱ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪:‬‬
‫‪$‬ﺑﺎﺏ‪ :‬ﻣ‪‬ﻦ‪ ‬ﺧ‪‬ﺺ‪ ‬ﺑﺎﻟﻌﻠﻢ ﻗﹶﻮﻣ‪‬ﺎ ﺩ‪‬ﻭﻥﹶ ﻗﻮﻡ ﻛﹶﺮ‪‬ﺍﻫﻴ‪‬ﺔﹶ ﺃﹶﻻﱠ ﻳ‪‬ﻔﹾﻬ‪‬ﻤ‪‬ﻮﺍ‪.#‬‬
‫‪$‬ﺑﺎﺏ ﻣ‪‬ﻦ‪ ‬ﺗﺮ‪‬ﻙ‪ ‬ﺑ‪‬ﻌﺾ‪ ‬ﺍﻻﺧﺘﻴﺎﺭ ﻣ‪‬ﺨ‪‬ﺎﻓﹶﺔ ﺃﻥ ﻳﻘﺼﺮ ﺍﻟﻨﺎﺱ ﻋ‪‬ﻦ ﻓﻬﻤﻪ؛ ﻓﻴﻘﻌﻮﺍ ﻓِﻲ‬
‫ﺃﺷﺪ ﻣﻨﻪ‪.#‬‬
‫‪ ‬‬

‫ﺃﻻﱠ ﻳﻬﺠﻢ ﻋ‪‬ﻠﹶﻰ ﺗﻨ‪‬ﺰﻳﻞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘ‪‬ﻦ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﺃﻻﱠ ﻳﺘﻜﻠﻢ ﻓِﻲ ﻧﺼﻮﺹ ﺍﻟﻔﺘ‪‬ﻦ ﺗ‪‬ﺤﺖ ﻭﺍﻗﻊ ﻣ‪‬ﻌﻴ‪‬ﻦ‪ ،‬ﺃﻭ ﺿﻐﻂ ﻣ‪‬ﻌﻴ‪‬ﻦ‪ ،‬ﻭﺇﻧ‪‬ﻤ‪‬ﺎ ﻳﺮﺩ ﺫﻟﻚ‬
‫ﺇﻟﹶﻰ ﺍﻟﻌ‪‬ﻠﻤ‪‬ﺎﺀ‪ ،‬ﻻ ﻳ‪‬ﺨﻮﺿﻮﻥ ﻓِﻲ ﻧﻮﺍﺯﻝ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﺮﺩ‪‬ﻭﻧ‪‬ﻬ‪‬ﺎ ﺇﻟﹶﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻥ‬
‫ﻣ‪‬ﺎ ﻳﺘﻌﻠﻖ ﺑِﻬ‪‬ﺎ؛ ﺍﻣﺘﺜﺎﻻﹰ ﻟﻘﻮﻟﻪ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬

‫﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٨٣:‬‬

‫‪-٤٧-‬‬

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‫‪ ‬‬
‫‪ ‬‬

‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫‪ ‬ﻳﺴﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﻓِﻲ ﺍﻟﻔﺘ‪‬ﻦ ﺃﻥﱠ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ ﻣﻌﻬﺎ ﺍﻷﻣﻮﺭ‬
‫‪ -‬ﺍﻟﹾﻤ‪‬ﺒ‪‬ﺎﺩﺭﺓ ﺇﻟﹶﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼ‪‬ﺎﻟِﺤ‪‬ﺔ‪ ،‬ﻭﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻻﻧﺸﻐﺎﻝ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﻋﻦ‬

‫ﻫﺬﻩ ﺍﻟﻔﺘ‪‬ﻦ‪:‬‬

‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﺟﺎﺀ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﺎﺩِﺭ‪‬ﻭﺍ ﺑِﺎﻷَﻋ‪‬ﻤ‪‬ﺎﻝِ‪،‬‬

‫ﻓِﺘ‪‬ﻨ‪‬ﺎ ﻛﹶﻘِﻄﹶﻊِ ﺍﻟﻠﱠﻴ‪‬ﻞِ ﺍﻟﹾﻤ‪‬ﻈﹾﻠِﻢِ‪ ،‬ﻳ‪‬ﺼ‪‬ﺒِﺢ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﻣ‪‬ﺆ‪‬ﻣِﻨ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﻤ‪‬ﺴِﻲ ﻛﹶﺎﻓِﺮ‪‬ﺍ‪ ،‬ﺃﹶﻭ‪ ‬ﻳ‪‬ﻤ‪‬ﺴِﻲ ﻣ‪‬ﺆ‪‬ﻣِﻨ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﺼ‪‬ﺒِﺢ‪ ‬ﻛﹶﺎﻓِﺮ‪‬ﺍ‪،‬‬

‫ﻳ‪‬ﺒِﻴﻊ‪ ‬ﺩِﻳﻨ‪‬ﻪ‪ ‬ﺑِﻌ‪‬ﺮ‪‬ﺽٍ ﻣِﻦ‪ ‬ﺍﻟﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ‪.(١)#‬‬
‫ ﺗﺮﻙ ﺍﻟﹾﺨ‪‬ﻮﺽ ﻓِﻲ ﺃﻣﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﻨﺎﻭﻝ ﻟﹶﻬ‪‬ﺎ‪ ،‬ﺣﺘ‪‬ﻰ ﻟﻮ ﺗﺴﻠﻂ ﻋﻠﻴﻚ ﻓﻴﻬﺎ‪،‬‬‫ﻓﻜﻦ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﹾﻤ‪‬ﻘﺘﻮﻝ‪:‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻣﺎ ﺟﺎﺀ ﻋ‪‬ﻦ ﺍﺑ‪‬ﻦِ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻴ‪‬ﺐِ‪ ،‬ﻭ‪‬ﺃﹶﺑِﻲ ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﺑ‪‬ﻦِ ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ‪ :‬ﺃﹶﻥﱠ ﺃﹶﺑ‪‬ﺎ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‬
‫‪ t‬ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﺳ‪‬ﺘ‪‬ﻜﹸﻮﻥﹸ ﻓِﺘ‪‬ﻦ‪ ‬ﺍﻟﹾﻘﹶﺎﻋِﺪ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻘﹶﺎﺋِﻢِ‪ ،‬ﻭ‪‬ﺍﻟﹾﻘﹶﺎﺋِﻢ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪‬‬
‫ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﺷِﻲ‪ ،‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺎﺷِﻲ ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋِﻲ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺸ‪‬ﺮِﻑ‪ ‬ﻟﹶﻬ‪‬ﺎ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﺸ‪‬ﺮِﻓﹾﻪ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﺟ‪‬ﺪ‪ ‬ﻣ‪‬ﻠﹾﺠ‪‬ﺄﹰ ﺃﹶﻭ‪‬‬

‫ﻣ‪‬ﻌ‪‬ﺎﺫﹰﺍ؛ ﻓﹶﻠﹾﻴ‪‬ﻌ‪‬ﺬﹾ ﺑِﻪِ‪.(٢)#‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺑ‪‬ﺴ‪‬ﺮِ ﺑ‪‬ﻦِ ﺳ‪‬ﻌِﻴﺪٍ‪ :‬ﺃﹶﻥﱠ ﺳ‪‬ﻌ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻭ‪‬ﻗﱠﺎﺹٍ ﻗﹶﺎﻝﹶ ﻋِﻨ‪‬ﺪ‪ ‬ﻓِﺘ‪‬ﻨ‪‬ﺔِ ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ ﺑ‪‬ﻦِ ﻋ‪‬ﻔﱠﺎﻥﹶ‪:‬‬
‫‪$‬ﺃﹶﺷ‪‬ﻬ‪‬ﺪ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪ :‬ﺇِﻧ‪‬ﻬ‪‬ﺎ ﺳ‪‬ﺘ‪‬ﻜﹸﻮﻥﹸ ﻓِﺘ‪‬ﻨ‪‬ﺔﹲ‪ ،‬ﺍﻟﹾﻘﹶﺎﻋِﺪ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻘﹶﺎﺋِﻢِ‪ ،‬ﻭ‪‬ﺍﻟﹾﻘﹶﺎﺋِﻢ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﹾﺤ‪‬ﺚ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺒ‪‬ﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﻗﺒﻞ ﺗﻈﺎﻫﺮ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١١٨‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٦٠٢‬ﻭﻣﺴﻠﻢ‬
‫ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻧﺰﻭﻝ ﺍﻟﻔﺘ‪‬ﻦ ﻛﻤﻮﺍﻗﻊ ﺍﻟﻘﻄﺮ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٨٨٦‬‬

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‫ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﺷِﻲ‪ ،‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺎﺷِﻲ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﻋِﻲ‪ .‬ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶﻓﹶﺮ‪‬ﺃﹶﻳ‪‬ﺖ‪ ‬ﺇِﻥﹾ ﺩ‪‬ﺧ‪‬ﻞﹶ ﻋ‪‬ﻠﹶﻲ‪ ‬ﺑ‪‬ﻴ‪‬ﺘِﻲ‪ ،‬ﻭ‪‬ﺑ‪‬ﺴ‪‬ﻂﹶ ﻳ‪‬ﺪ‪‬ﻩ‪‬‬
‫ﺇِﻟﹶﻲ‪ ‬ﻟِﻴ‪‬ﻘﹾﺘ‪‬ﻠﹶﻨِﻲ؟ ﻗﹶﺎﻝﹶ‪ :‬ﻛﹸﻦ‪ ‬ﻛﹶﺎﺑ‪‬ﻦِ ﺁﺩ‪‬ﻡ‪.(١)#‬‬
‫ ﻟﺰﻭﻡ ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﺴ‪‬ﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻹﻣﺎﻣﻬﻢ‪ ،‬ﻓﺈﻥ ﻟﹶﻢ‪ ‬ﻳﻜﻦ ﺇﻣﺎﻡ؛ ﺗﻌﺘﺰﻝ‬‫ﺍﻟﻔﺮﻕ ﻛﻠﻬﺎ‪:‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋﻦ ﺑ‪‬ﺴ‪‬ﺮ ﺑ‪‬ﻦ ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺤ‪‬ﻀ‪‬ﺮ‪‬ﻣِﻲ‪ ‬ﻗﹶﺎﻝﹶ‪ :‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨِﻲ ﺃﹶﺑ‪‬ﻮ ﺇِﺩ‪‬ﺭِﻳﺲ‪‬‬
‫ﺍﻟﹾﺨ‪‬ﻮ‪‬ﻻﻧِﻲ‪ :‬ﺃﹶﻧﻪ‪ ‬ﺳ‪‬ﻤِﻊ‪ ‬ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹶ ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻴ‪‬ﻤ‪‬ﺎﻥِ ﻳ‪‬ﻘﹸﻮﻝﹸ‪$ :‬ﻛﹶﺎﻥﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻳ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮﻥﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻋ‪‬ﻦ‬
‫ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ‪ ،‬ﻭ‪‬ﻛﹸﻨ‪‬ﺖ‪ ‬ﺃﹶﺳ‪‬ﺄﹶﻟﹸﻪ‪ ‬ﻋ‪‬ﻦ ﺍﻟﺸ‪‬ﺮ‪ ‬ﻣ‪‬ﺨ‪‬ﺎﻓﹶﺔﹶ ﺃﹶﻥﹾ ﻳ‪‬ﺪ‪‬ﺭِﻛﹶﻨِﻲ‪ ،‬ﻓﹶﻘﹸﻠﹾﺖ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺇِﻧ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﻓِﻲ‬
‫ﺟ‪‬ﺎﻫِﻠِﻴ‪‬ﺔٍ ﻭ‪‬ﺷ‪‬ﺮ‪ ،‬ﹶﻓﺠ‪‬ﺎﺀَﻧ‪‬ﺎ ﺍﻟﻠﱠﻪ‪ ‬ﺑِﻬ‪‬ﺬﹶﺍ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ‪ ،‬ﻓﹶﻬ‪‬ﻞﹾ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ ﻣِﻦ‪ ‬ﺷ‪‬ﺮ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻭ‪‬ﻫ‪‬ﻞﹾ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﺍﻟﺸ‪‬ﺮ‪ ‬ﻣِﻦ‪ ‬ﺧ‪‬ﻴ‪‬ﺮٍ؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪ ،‬ﻭ‪‬ﻓِﻴﻪِ ﺩ‪‬ﺧ‪‬ﻦ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻭ‪‬ﻣ‪‬ﺎ ﺩ‪‬ﺧ‪‬ﻨ‪‬ﻪ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﻬ‪‬ﺪ‪‬ﻭﻥﹶ ﺑِﻐ‪‬ﻴ‪‬ﺮِ ﻫ‪‬ﺪ‪‬ﻳِﻲ‪ ،‬ﺗ‪‬ﻌ‪‬ﺮِﻑ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﺗ‪‬ﻨ‪‬ﻜِﺮ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﻬ‪‬ﻞﹾ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ ﻣِﻦ‪ ‬ﺷ‪‬ﺮ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪ ،‬ﺩ‪‬ﻋ‪‬ﺎﺓﹲ ﺇِﻟﹶﻰ ﺃﹶﺑ‪‬ﻮ‪‬ﺍﺏِ ﺟ‪‬ﻬ‪‬ﻨ‪‬ﻢ‪ ،‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﺟ‪‬ﺎﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﺇِﻟﹶﻴ‪‬ﻬ‪‬ﺎ؛ ﻗﹶﺬﹶﻓﹸﻮﻩ‪ ‬ﻓِﻴﻬ‪‬ﺎ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺻِﻔﹾﻬ‪‬ﻢ‪ ‬ﻟﹶﻨ‪‬ﺎ؟‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻫ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺟِﻠﹾﺪ‪‬ﺗِﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻜﹶﻠﱠﻤ‪‬ﻮﻥﹶ ﺑِﺄﹶﻟﹾﺴِﻨ‪‬ﺘِﻨ‪‬ﺎ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﻤ‪‬ﺎ ﺗ‪‬ﺄﻣ‪‬ﺮ‪‬ﻧِﻲ ﺇِﻥﹾ ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹶﻨِﻲ ﺫﹶﻟِﻚ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺗ‪‬ﻠﹾﺰ‪‬ﻡ‪ ‬ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔﹶ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠِﻤِﲔ‪ ‬ﻭ‪ِ‬ﺇﻣ‪‬ﺎﻣ‪‬ﻬ‪‬ﻢ‪.‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ )‪ ،(١٨٦/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﺳﺘﻜﻮﻥ ﻓﺘ‪‬ﻦ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ‬
‫ﺍﻟﻘﺎﺋﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٢١٩٤‬ﻗﹶﺎﻝﹶ ﺃﺑﻮ ﻋﻴﺴﻰ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚﹲ ﺣ‪‬ﺴ‪‬ﻦ‪ .‬ﻭﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧِﻲ ﻓِﻲ ﺻﺤﻴﺢ‬
‫ﺍﻟﹾﺠ‪‬ﺎﻣﻊ )‪.(٣٦٢٣‬‬

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‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﺈِﻥﹾ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔﹲ ﻭ‪‬ﻻ ﺇِﻣ‪‬ﺎﻡ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺎﻋ‪‬ﺘ‪‬ﺰِﻝﹾ ﺗِﻠﹾﻚ‪ ‬ﺍﻟﹾﻔِﺮ‪‬ﻕ‪ ‬ﻛﹸﻠﱠﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﻌ‪‬ﺾ‪ ‬ﺑِﺄﹶﺻ‪‬ﻞِ ﺷ‪‬ﺠ‪‬ﺮ‪‬ﺓٍ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺪ‪‬ﺭِﻛﹶﻚ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪‬‬
‫ﻭ‪‬ﺃﹶﻧ‪‬ﺖ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺫﹶﻟِﻚ‪.(١)#‬‬
‫ﻭﻗﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣ‪‬ﺠﻤ‪‬ﻮﻋﺔ ﻓِﻲ ﺣﺪﻳﺚ ﻭﺍﺣﺪ‪ :‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ ﺑ‪‬ﻦِ ﻋ‪‬ﺒ‪‬ﺪِ ﺭ‪‬ﺏ‪‬‬
‫ﺴﺠِﺪ‪ ‬ﻓﹶﺈِﺫﹶﺍ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮِﻭ ﺑ‪‬ﻦِ ﺍﻟﹾﻌ‪‬ﺎﺹِ ﺟ‪‬ﺎﻟِﺲ‪ ‬ﻓِﻲ ﻇِﻞﱢ‬
‫ﺍﻟﹾﻜﹶﻌ‪‬ﺒ‪‬ﺔِ ﻗﹶﺎﻝﹶ‪$ :‬ﺩ‪‬ﺧ‪‬ﻠﹾﺖ‪ ‬ﺍﻟﹾﻤ‪ ‬‬
‫ﺍﻟﹾﻜﹶﻌ‪‬ﺒ‪‬ﺔِ ﻭ‪‬ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻣ‪‬ﺠ‪‬ﺘ‪‬ﻤِﻌ‪‬ﻮﻥﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪ ،‬ﻓﹶﺄﹶﺗ‪‬ﻴ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﹶﻓﺠ‪‬ﻠﹶﺴ‪‬ﺖ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻛﹸﻨ‪‬ﺎ ﻣ‪‬ﻊ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج‬
‫ﻓِﻲ ﺳ‪‬ﻔﹶﺮٍ‪ ،‬ﻓﹶﻨ‪‬ﺰ‪‬ﻟﹾﻨ‪‬ﺎ ﻣ‪‬ﻨ‪‬ﺰِﻻﹰ؛ ﻓﹶﻤِﻨ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺼ‪‬ﻠِﺢ‪ ‬ﺧِﺒ‪‬ﺎﺀَﻩ‪ ،‬ﻭ‪‬ﻣِﻨ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻨ‪‬ﺘ‪‬ﻀِﻞﹸ‪ ،‬ﻭ‪‬ﻣِﻨ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﻫ‪‬ﻮ‪ ‬ﻓِﻲ‬
‫ﺟ‪‬ﺸ‪‬ﺮِﻩِ‪ ،‬ﺇِﺫﹾ ﻧ‪‬ﺎﺩ‪‬ﻯ ﻣ‪‬ﻨ‪‬ﺎﺩِﻱ ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج‪ :‬ﺍﻟﺼ‪‬ﻼﺓﹶ ﺟ‪‬ﺎﻣِﻌ‪‬ﺔﹰ‪.‬‬
‫ﻓﹶﺎﺟ‪‬ﺘ‪‬ﻤ‪‬ﻌ‪‬ﻨ‪‬ﺎ ﺇِﻟﹶﻰ ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺇِﻧ‪‬ﻪ‪ ‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻧ‪‬ﺒِﻲ‪ ‬ﻗﹶﺒ‪‬ﻠِﻲ ﺇِﻻﱠ ﻛﹶﺎﻥﹶ ﺣ‪‬ﻘ‪‬ﺎ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﺃﹶﻥﹾ ﻳ‪‬ﺪ‪‬ﻝﱠ‬
‫ﺃﹸﻣ‪‬ﺘ‪‬ﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺧ‪‬ﻴ‪‬ﺮِ ﻣ‪‬ﺎ ﻳ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻪ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺬِﺭ‪‬ﻫ‪‬ﻢ‪ ‬ﺷ‪‬ﺮ‪ ‬ﻣ‪‬ﺎ ﻳ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻪ‪ ‬ﻟﹶﻬ‪‬ﻢ‪.‬‬
‫ﻭ‪‬ﺇِﻥﱠ ﺃﹸﻣ‪‬ﺘ‪‬ﻜﹸﻢ‪ ‬ﻫ‪‬ﺬِﻩِ ﺟ‪‬ﻌِﻞﹶ ﻋ‪‬ﺎﻓِﻴ‪‬ﺘ‪‬ﻬ‪‬ﺎ ﻓِﻲ ﺃﹶﻭ‪‬ﻟِﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺳ‪‬ﻴ‪‬ﺼِﻴﺐ‪ ‬ﺁﺧِﺮ‪‬ﻫ‪‬ﺎ ﺑ‪‬ﻼﺀٌ ﻭ‪‬ﺃﹸﻣ‪‬ﻮﺭ‪‬‬
‫ﺗ‪‬ﻨ‪‬ﻜِﺮ‪‬ﻭﻧ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺗ‪‬ﺠِﻲﺀُ ﻓِﺘ‪‬ﻨ‪‬ﺔﹲ ﻓﹶﻴ‪‬ﺮ‪‬ﻗﱢﻖ‪ ‬ﺑ‪‬ﻌ‪‬ﻀ‪‬ﻬ‪‬ﺎ ﺑ‪‬ﻌ‪‬ﻀ‪‬ﺎ‪ ،‬ﻭ‪‬ﺗ‪‬ﺠِﻲﺀُ ﺍﻟﹾﻔِﺘ‪‬ﻨ‪‬ﺔﹸ ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻦ‪ :‬ﻫ‪‬ﺬِﻩِ‬
‫ﻣ‪‬ﻬ‪‬ﻠِﻜﹶﺘِﻲ‪ .‬ﺛﹸﻢ‪ ‬ﺗ‪‬ﻨ‪‬ﻜﹶﺸِﻒ‪ ،‬ﻭ‪‬ﺗ‪‬ﺠِﻲﺀُ ﺍﻟﹾﻔِﺘ‪‬ﻨ‪‬ﺔﹸ ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻦ‪ :‬ﻫ‪‬ﺬِﻩِ ﻫ‪‬ﺬِﻩِ‪ .‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﺃﹶﺣ‪‬ﺐ‪ ‬ﺃﹶﻥﹾ‬
‫ﻳ‪‬ﺰ‪‬ﺣ‪‬ﺰ‪‬ﺡ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺭِ ﻭ‪‬ﻳ‪‬ﺪ‪‬ﺧ‪‬ﻞﹶ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔﹶ‪:‬‬
‫ ﻓﹶﻠﹾﺘ‪‬ﺄﹾﺗِﻪِ ﻣ‪‬ﻨِﻴ‪‬ﺘ‪‬ﻪ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﺆ‪‬ﻣِﻦ‪ ‬ﺑِﺎﻟﻠﱠﻪِ ﻭ‪‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡِ ﺍﻵﺧِﺮِ‪.‬‬‫ ﻭ‪‬ﻟﹾﻴ‪‬ﺄﹾﺕِ ﺇِﻟﹶﻰ ﺍﻟﻨ‪‬ﺎﺱِ ﺍﻟﱠﺬِﻱ ﻳ‪‬ﺤِﺐ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺆ‪‬ﺗ‪‬ﻰ ﺇِﻟﹶﻴ‪‬ﻪِ‪.‬‬‫ ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺑ‪‬ﺎﻳ‪‬ﻊ‪ ‬ﺇِﻣ‪‬ﺎﻣ‪‬ﺎ ﻓﹶﺄﹶﻋ‪‬ﻄﹶﺎﻩ‪ ‬ﺻ‪‬ﻔﹾﻘﹶﺔﹶ ﻳ‪‬ﺪِﻩِ ﻭ‪‬ﺛﹶﻤ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﻠﹾﺒِﻪِ؛ ﻓﹶﻠﹾﻴ‪‬ﻄِﻌ‪‬ﻪ‪ ‬ﺇِﻥِ ﺍﺳ‪‬ﺘ‪‬ﻄﹶﺎﻉ‪ ،‬ﻓﹶﺈِﻥﹾ ﺟ‪‬ﺎﺀَ ﺁﺧ‪‬ﺮ‪‬‬‫ﻳ‪‬ﻨ‪‬ﺎﺯِﻋ‪‬ﻪ‪‬؛ ﻓﹶﺎﺿ‪‬ﺮِﺑ‪‬ﻮﺍ ﻋ‪‬ﻨ‪‬ﻖ‪ ‬ﺍﻵﺧ‪‬ﺮِ ‪.‬‬
‫ﻓﹶﺪ‪‬ﻧ‪‬ﻮ‪‬ﺕ‪ ‬ﻣِﻨ‪‬ﻪ‪ ،‬ﻓﹶﻘﹸﻠﹾﺖ‪ ‬ﻟﹶﻪ‪ :‬ﺃﹶﻧ‪‬ﺸ‪‬ﺪ‪‬ﻙ‪ ‬ﺍﻟﻠﱠﻪ‪ !!‬ﺁﻧ‪‬ﺖ‪ ‬ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﻫ‪‬ﺬﹶﺍ ﻣِﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج؟‬
‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮ‪‬ﺓ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٦٠٦‬ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪،‬‬
‫ﺑﺎﺏ‪ :‬ﻣﻼﺯﻣﺔ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ )‪.(١٨٤٧‬‬

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‫ﻓﹶﺄﹶﻫ‪‬ﻮ‪‬ﻯ ﺇِﻟﹶﻰ ﺃﹸﺫﹸﻧ‪‬ﻴ‪‬ﻪِ ﻭ‪‬ﻗﹶﻠﹾﺒِﻪِ ﺑِﻴ‪‬ﺪ‪‬ﻳ‪‬ﻪِ‪ ،‬ﻭ‪‬ﻗﹶﺎﻝﹶ‪ :‬ﺳ‪‬ﻤِﻌ‪‬ﺘ‪‬ﻪ‪ ‬ﺃﹸﺫﹸﻧ‪‬ﺎﻱ‪ ،‬ﻭ‪‬ﻭ‪‬ﻋ‪‬ﺎﻩ‪ ‬ﻗﹶﻠﹾﺒِﻲ‪.‬‬
‫ﻓﹶﻘﹸﻠﹾﺖ‪ ‬ﻟﹶﻪ‪ :‬ﻫ‪‬ﺬﹶﺍ ﺍﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﻚ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﻭِﻳ‪‬ﺔﹸ ﻳ‪‬ﺄﻣ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺃﹶﻥﹾ ﻧ‪‬ﺄﻛﹸﻞﹶ ﺃﹶﻣ‪‬ﻮ‪‬ﺍﻟﹶﻨ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻨ‪‬ﺎ ﺑِﺎﻟﹾﺒ‪‬ﺎﻃِﻞِ‪ ،‬ﻭ‪‬ﻧ‪ ‬ﹾﻘﺘ‪‬ﻞﹶ‬
‫ﺃﹶﻧ‪‬ﻔﹸﺴ‪‬ﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪﴿ :‬‬
‫﴾!!‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺴ‪‬ﻜﹶﺖ‪ ‬ﺳ‪‬ﺎﻋ‪‬ﺔﹰ‪ ،‬ﺛﹸﻢ‪ ‬ﻗﹶﺎﻝﹶ‪ :‬ﺃﹶ ِﻃﻌ‪‬ﻪ‪ ‬ﻓِﻲ ﻃﹶﺎﻋ‪‬ﺔِ ﺍﻟﻠﱠﻪِ‪ ،‬ﻭ‪‬ﺍﻋ‪‬ﺼِﻪِ ﻓِﻲ ﻣ‪‬ﻌ‪‬ﺼِﻴ‪‬ﺔِ ﺍﻟﻠﱠﻪِ‪.(١)#‬‬
‫ ﺍﻟﺮﺟﻮﻉ ﺇﻟﹶﻰ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻟﺰﻭﻡ ﻏﹶﺮ‪‬ﺯِﻫﻢ‪ ،‬ﻭﺗﺮﻙ ﻣ‪‬ﺨ‪‬ﺎﻟﻔﺘﻬﻢ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﹾﺨ‪‬ﻮﺽ ﻓِﻲ ﻧﻮﺍﺯﻝ‬‫ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﺗﺮﺩ ﺇﻟﹶﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻥ ﻣﺎ ﻳ‪‬ﺘﻌ‪‬ﻠﻖ ﺑِﻬ‪‬ﺎ‪:‬‬
‫ﻭﺫﻟﻚ ﺍﻣﺘﺜﺎﻻﹰ ﻟﻘﻮﻟﻪ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬
‫﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٨٣:‬‬
‫ﻓﻬﺬﻩ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺎﺋﻞﹸ ﻻ ﺗ‪‬ﻄﺮﺡ‪ ‬ﻋﻠﻰ ﺍﻟﻌ‪‬ﺎﻣ‪‬ﺔِ ﻓِﻲ ﺍﻟﹾﺨ‪‬ﻄﹶﺐِ‪ ،‬ﺃﻭ ﻣﻦ ﺧﻼﻝِ ﺍﻟﻮﺳﺎﺋﻞِ ﺍﻟﹾﻤ‪‬ﺨﺘﻠﻔﺔِ‪،‬‬
‫ﻭﺇﻧ‪‬ﻤ‪‬ﺎ ﻳﺒﺤﺜﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ ‬ﺍﻟﻌﻼﻣﺔﹸ ﻋﺒﺪ‪ ‬ﺍﻟﻠﻄﻴﻒِ ﺑﻦ‪ ‬ﻋﺒﺪِ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ ﺑﻦِ ﺣﺴﻦِ ﺑﻦِ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪِ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﻮﻫ‪‬ﺎﺏِ‪:‬‬
‫‪$‬ﻭﺧ‪‬ﻀ‪‬ﺘ‪‬ﻢ‪ ‬ﻓِﻲ ﻣ‪‬ﺴ‪‬ﺎﺋﻞﹶ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏِ ‪-‬ﻛﺎﻟﻜﻼﻡِ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺍﻻﺓِ ﻭﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﺩﺍﺓِ‪ ،‬ﻭﺍﻟﹾﻤ‪‬ﺼ‪‬ﺎﻟﹶﺤ‪‬ﺔِ‪،‬‬
‫ﻭﺍﻟﹾﻤ‪‬ﻜﹶﺎﺗﺒﺎﺕِ‪ ،‬ﻭﺑﺬﻝِ ﺍﻷﻣﻮﺍﻝِ ﻭﺍﻟﹾﻬ‪‬ﺪ‪‬ﺍﻳﺎ‪ ،‬ﻭﺍﻟﹾﺤ‪‬ﻜﹾﻢِ ﺑﻐﲑِ ﻣﺎ ﺃﻧﺰﻝﹶ ﺍﷲ ﻋﻨﺪ ﺍﻟﺒ‪‬ﻮﺍﺩﻱ‬
‫ﺠﻔﹶﺎﺓِ‪ -‬ﻻ ﻳ‪‬ﺘ‪‬ﻜﹼﻠﱠﻢ‪ ‬ﻓﻴﻬﺎ ﺇﻻﱠ ﺍﻟﻌﻠﻤﺎﺀُ ﻣﻦ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏِ‪ ،‬ﻭﻣ‪‬ﻦ‪ ‬ﺭ‪‬ﺯِﻕ‪ ‬ﺍﻟﻔﻬﻢ‪‬‬
‫ﻭﻧ‪‬ﺤﻮِﻫﻢ ﻣﻦ ﺍﻟﹾ ‪‬‬
‫ﻋﻦ ﺍﷲِ‪ ،‬ﻭﺃﹸﻭﺗِﻲ‪ ‬ﺍﻟﹾﺤِﻜﻤ‪‬ﺔﹶ ﻭﻓﺼﻞﹶ ﺍﻟﹾﺨِﻄﺎﺏِ‪ #‬ﺍ’)‪.(٢‬‬
‫ ﺗﺮﻙ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﹾﻤ‪‬ﻮﺕ ﻭﻃﻠﺒﻪ‪:‬‬‫ﻟِﻤ‪‬ﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﻧ‪‬ﺲٍ ‪ t‬ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﻻﹶ ﻳ‪‬ﺘ‪‬ﻤ‪‬ﻨ‪‬ﻴ‪‬ﻦ‪ ‬ﺃﹶﺣ‪‬ﺪ‪ ‬ﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻭﺟﻮﺏ ﺍﻟﻮﻓﺎﺀ ﺑﺒﻴﻌﺔ ﺍﻟﹾﺨ‪‬ﻠﹶﻔﹶﺎﺀ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٨٤٤‬‬
‫)‪ (٢‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﺮﺳﺎﺋﻞ )ﺹ‪.(١١‬‬

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‫ﻟِﻀ‪‬ﺮ‪ ‬ﻧ‪‬ﺰ‪‬ﻝﹶ ﺑِﻪِ‪ ،‬ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻻﺑ‪‬ﺪ‪ ‬ﻣ‪‬ﺘ‪‬ﻤ‪‬ﻨ‪‬ﻴ‪‬ﺎ ﻟِﻠﹾﻤ‪‬ﻮ‪‬ﺕِ؛ ﻓﹶﻠﹾﻴ‪‬ﻘﹸﻞﹾ‪ :‬ﺍﻟﻠﱠﻬ‪‬ﻢ‪ ‬ﺃﹶﺣ‪‬ﻴِﻨِﻲ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺍﻟﹾﺤ‪‬ﻴ‪‬ﺎﺓﹸ ﺧ‪‬ﻴ‪‬ﺮ‪‬ﺍ ﻟِﻲ‪،‬‬

‫ﻭ‪‬ﺗ‪‬ﻮ‪‬ﻓﱠﻨِﻲ ﺇِﺫﹶﺍ ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺍﻟﹾﻮ‪‬ﻓﹶﺎﺓﹸ ﺧ‪‬ﻴ‪‬ﺮ‪‬ﺍ ﻟِﻲ‪.(١)#‬‬
‫ﻫﺬﺍ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ ﺿﺮ ﺑﺴﺒﺐ ﺍﻟﺒﻼﺀ ﻓِﻲ ﺍﻟﻨﻔﺲ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﺟﻞ ﺍﻟﹾﺨ‪‬ﻮﻑ‬
‫ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻓﻼ ﻳﻜﺮﻩ‪.‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﻭ‪‬ﺍﻟﱠﺬِﻱ ﻧ‪‬ﻔﹾﺴِﻲ‬

‫ﺑِﻴ‪‬ﺪِﻩِ‪ ،‬ﻻ ﺗ‪‬ﺬﹾﻫ‪‬ﺐ‪ ‬ﺍﻟﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻤ‪‬ﺮ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻘﹶﺒ‪‬ﺮِ ﻓﹶﻴ‪‬ﺘ‪‬ﻤ‪‬ﺮ‪‬ﻍﹸ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪ ،‬ﻭ‪‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﻳ‪‬ﺎ ﻟﹶﻴ‪‬ﺘ‪‬ﻨِﻲ ﻛﹸﻨ‪‬ﺖ‪ ‬ﻣ‪‬ﻜﹶﺎﻥﹶ‬

‫ﺻ‪‬ﺎﺣِﺐِ ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﻘﹶﺒ‪‬ﺮِ‪ ،‬ﻭ‪‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﺑِﻪِ ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺇِﻻﱠ ﺍﻟﹾﺒ‪‬ﻼﺀُ‪.(٢)#‬‬
‫ﻭﻭﺟﻪ ﺫﻟﻚ‪ :‬ﺃﻥﱠ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺳﻴﻖ ﻣ‪‬ﺴ‪‬ﺎﻕ ﺍﻟﺬﱠﻡ‪ ‬ﻭﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺍﻹﺷﺎﺭﺓ ﰲ ﻗﻮﻟﻪ‪$ :‬ﻭ‪‬ﻟﹶﻴ‪‬ﺲ‪‬‬
‫ﺑِﻪِ ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺇِﻻﱠ ﺍﻟﹾﺒ‪‬ﻼﺀُ‪ .#‬ﻓﻴﻬﺎ ﺇﻳ‪‬ﻤ‪‬ﺎﺀ ﺇﻟﹶﻰ ﺃﻧﻪ ﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ﺑﺴﺒﺐ ﺍﻟﺪﻳﻦ ﻟﻜﺎﻥ ﻣ‪‬ﺤﻤ‪‬ﻮﺩ‪‬ﺍ‪،‬‬
‫ﻭﻳﺆﻳﺪﻩ ﺛﺒﻮﺕ ﺗ‪‬ﻤﻨ‪‬ﻲ ﺍﻟﹾﻤ‪‬ﻮﺕ ﻋﻨﺪ ﻓﺴﺎﺩ ﺃﻣﺮ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ ﻣﻦ ﺍﻟﺴ‪‬ﻠﻒ)‪.(٣‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﹾﻤ‪‬ﻮﺕ ﻭﺍﻟﹾﺤ‪‬ﻴ‪‬ﺎﺓ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٦٣٥١‬ﻭﻣﺴﻠﻢ ﻓِﻲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﺮﺍﻫﺔ ﺗ‪‬ﻤﻨ‪‬ﻲ ﺍﻟﹾﻤ‪‬ﻮﺕ ﻟﻀﺮ ﻧﺰﻝ ﺑﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢١٨٠‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴ‪‬ﺎﻋﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﺣﺘ‪‬ﻰ ﻳ‪‬ﻤﺮ ﺍﻟﺮ‪‬ﺟ‪‬ﻞ ﺑﻘﱪ ﺍﻟﺮ‪‬ﺟ‪‬ﻞ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪.(١٥٧‬‬
‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٧٥/١٣‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ ﻓِﻲ ﺃﺣﻮﺍﻝ ﺍﻟﹾﻤ‪‬ﻮﺗﻰ )ﺹ‪ ،(٦٨٠-٦٧٩) (١٤-١٠‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ‬
‫ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٣٤/١٨‬‬

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‫‪ ‬‬
‫‪ ‬‬

‫‪‬ﺍﻻﻧﺴﻴﺎﻕ ﻭﺭﺍﺀ ﺍﻟﻔﺘ‪‬ﻦ ﻋﻮﺍﻗﺒﻪ ﻭﺧﻴﻤﺔ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺫﻛﺮ ﺫﻟﻚ‪ ،‬ﻓﻤﻨﻪ‪:‬‬
‫ ﺃﻥ ﻳ‪‬ﻤﺴﻰ ﺍﻟﺮ‪‬ﺟ‪‬ﻞ ﻣ‪‬ﺆﻣﻨ‪‬ﺎ ﻭﻳ‪‬ﺼﺒﺢ ﻛﺎﻓﺮ‪‬ﺍ‪ ،‬ﻭﻳ‪‬ﺼﺒﺢ ﻣﺆﻣﻨ‪‬ﺎ ﻭﻳ‪‬ﻤﺴﻲ ﻛﺎﻓﺮ‪‬ﺍ‪:‬‬‫ ﺃﻥ ﻳﺒﻴﻊ ﺩﻳﻨﻪ ﺑﻌ‪‬ﺮ‪‬ﺽ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪:‬‬‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﺎﺩِﺭ‪‬ﻭﺍ ﺑِﺎﻷَﻋ‪‬ﻤ‪‬ﺎﻝِ‪،‬‬
‫ﻓِﺘ‪‬ﻨ‪‬ﺎ ﻛﹶﻘِﻄﹶﻊِ ﺍﻟﻠﱠﻴ‪‬ﻞِ ﺍﻟﹾﻤ‪‬ﻈﹾﻠِﻢِ‪ ،‬ﻳ‪‬ﺼ‪‬ﺒِﺢ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﻣ‪‬ﺆ‪‬ﻣِﻨ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﻤ‪‬ﺴِﻲ ﻛﹶﺎﻓِﺮ‪‬ﺍ‪ ،‬ﺃﹶﻭ‪ ‬ﻳ‪‬ﻤ‪‬ﺴِﻲ ﻣ‪‬ﺆ‪‬ﻣِﻨ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﺼ‪‬ﺒِﺢ‪ ‬ﻛﹶﺎﻓِﺮ‪‬ﺍ‪،‬‬

‫ﻳ‪‬ﺒِﻴﻊ‪ ‬ﺩِﻳﻨ‪‬ﻪ‪ ‬ﺑِﻌ‪‬ﺮ‪‬ﺽٍ ﻣِﻦ‪ ‬ﺍﻟﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ‪.(١)#‬‬
‫ ﺃﻻﱠ ﻳ‪‬ﺒﺎﻟِﻲ ﻣﺎ ﺃﺧﺬ ﺍﻟﹾﻤ‪‬ﺎﻝ‪ :‬ﺃﻣﻦ ﺣﻼﻝ‪ ،‬ﺃﻡ ﻣﻦ ﺣﺮﺍﻡ؟‬‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻗﹶﺎﻝﹶ‪$ :‬ﻟﹶﻴ‪‬ﺄﺗِﻴ‪‬ﻦ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﻨ‪‬ﺎﺱِ‬
‫ﺯ‪‬ﻣ‪‬ﺎﻥﹲ ﻻ ﻳ‪‬ﺒ‪‬ﺎﻟِﻲ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺀُ ﺑِﻤ‪‬ﺎ ﺃﹶﺧ‪‬ﺬﹶ ﺍﻟﹾﻤ‪‬ﺎﻝﹶ‪ :‬ﺃﹶﻣِﻦ‪ ‬ﺣ‪‬ﻼﻝٍ‪ ،‬ﺃﹶﻡ‪ ‬ﻣِﻦ‪ ‬ﺣ‪‬ﺮ‪‬ﺍﻡٍ‪.(٢)#‬‬
‫ ﺃﻥ ﻳﻜﺜﺮ ﺑﻪ ﺍﻟﺒﻼﺀ ﺣﺘ‪‬ﻰ ﻳ‪‬ﺘ‪‬ﻤﻨ‪‬ﻰ ﺍﻟﹾﻤ‪‬ﻮﺕ‪:‬‬‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﻭ‪‬ﺍﻟﱠﺬِﻱ ﻧ‪‬ﻔﹾﺴِﻲ ﺑِﻴ‪‬ﺪِﻩِ‬
‫ﻻ ﺗ‪‬ﺬﹾﻫ‪‬ﺐ‪ ‬ﺍﻟﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻤ‪‬ﺮ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻘﹶﺒ‪‬ﺮِ ﻓﹶﻴ‪‬ﺘ‪‬ﻤ‪‬ﺮ‪‬ﻍﹸ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪ ،‬ﻭ‪‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﻳ‪‬ﺎ ﻟﹶﻴ‪‬ﺘ‪‬ﻨِﻲ ﻛﹸﻨ‪‬ﺖ‪ ‬ﻣ‪‬ﻜﹶﺎﻥﹶ‬

‫ﺻ‪‬ﺎﺣِﺐِ ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﻘﹶﺒ‪‬ﺮِ‪ ،‬ﻭ‪‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﺑِﻪِ ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺇِﻻﱠ ﺍﻟﹾﺒ‪‬ﻼﺀُ‪.(٣)#‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﹾﺤ‪‬ﺚ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺒ‪‬ﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﻗﺒﻞ ﺗﻈﺎﻫﺮ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١١٨‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٣٠:‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٠٨٣‬‬
‫)‪ (٣‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺳﺒﻖ ﺗ‪‬ﺨﺮﻳ‪‬ﺠ‪‬ﻪ‪.‬‬

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‫ ﻭﻗﻮﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻓِﻲ ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺴ‪‬ﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻺﻣﺎﻡ‪:‬‬‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ‪.t‬‬
‫ﻭﻣ‪‬ﺤﻞ ﺍﻟﺸﺎﻫﺪ ﻓﻴﻪ‪$ :‬ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﻬ‪‬ﻞﹾ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮِ ﻣِﻦ‪ ‬ﺷ‪‬ﺮ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪ ،‬ﺩ‪‬ﻋ‪‬ﺎﺓﹲ ﺇِﻟﹶﻰ ﺃﹶﺑ‪‬ﻮ‪‬ﺍﺏِ ﺟ‪‬ﻬ‪‬ﻨ‪‬ﻢ‪ ،‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﺟ‪‬ﺎﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﺇِﻟﹶﻴ‪‬ﻬ‪‬ﺎ؛ ﻗﹶﺬﹶﻓﹸﻮﻩ‪ ‬ﻓِﻴﻬ‪‬ﺎ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺻِﻔﹾﻬ‪‬ﻢ‪ ‬ﻟﹶﻨ‪‬ﺎ؟‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻫ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺟِﻠﹾﺪ‪‬ﺗِﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻜﹶﻠﱠﻤ‪‬ﻮﻥﹶ ﺑِﺄﹶﻟﹾﺴِﻨ‪‬ﺘِﻨ‪‬ﺎ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﻤ‪‬ﺎ ﺗ‪‬ﺄﻣ‪‬ﺮ‪‬ﻧِﻲ ﺇِﻥﹾ ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹶﻨِﻲ ﺫﹶﻟِﻚ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺗ‪‬ﻠﹾﺰ‪‬ﻡ‪ ‬ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔﹶ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠِﻤِﲔ‪ ‬ﻭ‪ِ‬ﺇﻣ‪‬ﺎﻣ‪‬ﻬ‪‬ﻢ‪.‬‬
‫ﻗﹸﻠﹾﺖ‪ :‬ﻓﹶﺈِﻥﹾ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔﹲ ﻭ‪‬ﻻ ﺇِﻣ‪‬ﺎﻡ‪‬؟‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺎﻋ‪‬ﺘ‪‬ﺰِﻝﹾ ﺗِﻠﹾﻚ‪ ‬ﺍﻟﹾﻔِﺮ‪‬ﻕ‪ ‬ﻛﹸﻠﱠﻬ‪‬ﺎ ﻭ‪‬ﻟﹶﻮ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﻌ‪‬ﺾ‪ ‬ﺑِﺄﹶﺻ‪‬ﻞِ ﺷ‪‬ﺠ‪‬ﺮ‪‬ﺓٍ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺪ‪‬ﺭِﻛﹶﻚ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪‬‬
‫ﻭ‪‬ﺃﹶﻧ‪‬ﺖ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺫﹶﻟِﻚ‪.(١)#‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ‪- (’٧٢٨‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪:-‬‬
‫‪$‬ﺳﺒﺐ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻷﻟﻔﺔ‪ :‬ﺟ‪‬ﻤﻊ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻛﻠﻪ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ‬
‫ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻛﹶﻤ‪‬ﺎ ﺃﻣﺮ ﺑﻪ ﺑﺎﻃﻨ‪‬ﺎ ﻭﻇﺎﻫﺮ‪‬ﺍ‪.‬‬
‫ﻭﺳﺒﺐ ﺍﻟﻔﺮﻗﺔ‪ :‬ﺗﺮﻙ ﺣﻆ ﻣِﻤ‪‬ﺎ ﺃﻣﺮ ﺍﻟﻌﺒﺪ ﺑﻪ‪ ،‬ﻭﺍﻟﺒﻐﻲ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻭﻧﺘﻴﺠﺔ ﺍﻟﹾﺠ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ‪ :‬ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺔﹸ ﺍﷲ ﻭﺭﺿﻮﺍﻧﻪ‪ ،‬ﻭﺻﻠﻮﺍﺗﻪ‪ ،‬ﻭﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑﻴﺎﺽ‬
‫ﺍﻟﻮﺟﻮﻩ ‪.‬‬
‫ﻭﻧﺘﻴﺠﺔ ﺍﻟﻔﺮﻗﺔ‪ :‬ﻋﺬﺍﺏ ﺍﷲ ﻭﻟﻌﻨﺘﻪ‪ ،‬ﻭﺳﻮﺍﺩ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﺑﺮﺍﺀﺓ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻬﻢ‪ #‬ﺍ’)‪.(٢‬‬
‫ ﺍﺧﺘﻼﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻷﻣﻨِﻲ‪:‬‬‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٦٠٦‬ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ‬
‫ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻼﺯﻣﺔ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ )‪.(١٨٤٧‬‬
‫)‪ (٢‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(١٧/١‬‬

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‫ ﺍﺧﺘﻼﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ‪:‬‬‫ﻭﻫﺬﺍ ﻣﺎ ﺟﺎﺀﺕ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺑﺬﻛﺮ ﻛﺜﺮﺓ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﻜﺬﺏ‪،‬‬
‫ﻭﻭﻗﻮﻉ ﺍﻟﹾﻤ‪‬ﻼﺣﻢ‪.‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻗﹶﺎﻝﹶ‪$ :‬ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ‪ ‬ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥﹸ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﻘﹸﺺ‪‬‬
‫ﺍﻟﹾﻌ‪‬ﻤ‪‬ﻞﹸ‪ ،‬ﻭ‪‬ﻳ‪‬ﻠﹾﻘﹶﻰ ﺍﻟﺸ‪‬ﺢ‪ ،‬ﻭ‪‬ﺗ‪‬ﻈﹾﻬ‪‬ﺮ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ،‬ﻭ‪‬ﻳ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺃﹶﻳ‪‬ﻢ‪ ‬ﻫ‪‬ﻮ‪‬؟ ﻗﹶﺎﻝﹶ‪:‬‬
‫ﺍﻟﹾﻘﹶﺘ‪‬ﻞﹸ ﺍﻟﹾﻘﹶﺘ‪‬ﻞﹸ‪.(١)#‬‬
‫ﻭﻓِﻲ ﻟﻔﻆ ﻋﻨﺪ ﺃﺣ‪‬ﻤ‪‬ﺪ‪ :‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﻻ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ‬
‫ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻈﹾﻬ‪‬ﺮ‪ ‬ﺍﻟﹾﻔِﺘ‪‬ﻦ‪ ،‬ﻭ‪‬ﻳ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﺍﻟﹾﻜﹶﺬِﺏ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ‪ ‬ﺍﻷَﺳ‪‬ﻮ‪‬ﺍﻕ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ‪‬ﻘﹶﺎﺭ‪‬ﺏ‪ ‬ﺍﻟﺰ‪‬ﻣ‪‬ﺎﻥﹸ‪ ،‬ﻭ‪‬ﻳ‪‬ﻜﹾﺜﹸﺮ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ‪ .‬ﻗِﻴﻞﹶ‪:‬‬
‫ﻭ‪‬ﻣ‪‬ﺎ ﺍﻟﹾﻬ‪‬ﺮ‪‬ﺝ‪‬؟ ﻗﹶﺎﻝﹶ‪ :‬ﺍﻟﹾﻘﹶﺘ‪‬ﻞﹸ‪.#‬‬
‫ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻼﺣﻢ‪ :‬ﺟ‪‬ﻤ‪‬ﻊ ﻣ‪‬ﻠﹾﺤ‪‬ﻤ‪‬ﺔ‪ ،‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﻮ‪‬ﺿِﻊ ﺍﻟﹾﻘِﺘ‪‬ﺎﻝ‪ .‬ﻭﺍﻟﹾﻤ‪‬ﻠﹾﺤ‪‬ﻤ‪‬ﺔ‪ :‬ﺍﻟﹾﻮ‪‬ﻗﹾﻌ‪‬ﺔ ﺍﻟﹾﻌ‪‬ﻈِﻴﻤ‪‬ﺔ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻋﻨﺪ ﻣﺴﻠﻢ ﻓِﻲ ﻓﻀﻞ ﺑﻨِﻲ ﺗ‪‬ﻤﻴﻢ‪$ :‬ﺃﹶﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﺷ‪‬ﺪ‪ ‬ﺃﹸﻣ‪‬ﺘِﻲ ﻋ‪‬ﻠﹶﻰ‬
‫ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝِ‪ .#‬ﻭﻓِﻲ ﺭﻭﺍﻳﺔ‪$ :‬ﺃﹶﺷ‪‬ﺪ‪ ‬ﺃﹸﻣ‪‬ﺘِﻲ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻼﺣِﻢِ‪ .#‬ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺃﺷﺪ ﺍﻟﹾﻤ‪‬ﻼﺣﻢ‪،‬‬
‫ﻭﻫﻲ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻗﺘﺎﻝ ﻟﻠﺪ‪‬ﺟ‪‬ﺎﻝ ﻭﻣﻦ ﻣﻌﻪ‪.‬‬
‫ﻭﺟﺎﺀ ﻋﻨﺪ ﺃﺣ‪‬ﻤ‪‬ﺪ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺴﻨﺪ)‪ :(٢‬ﻋ‪‬ﻦ‪ ‬ﺫِﻱ ﻣِﺨ‪‬ﻤ‪‬ﺮٍ‪ ،‬ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻗﹶﺎﻝﹶ‪$ :‬ﺗ‪‬ﺼ‪‬ﺎﻟِﺤ‪‬ﻮﻥﹶ‬
‫ﺍﻟﺮ‪‬ﻭﻡ‪ ‬ﺻ‪‬ﻠﹾﺤ‪‬ﺎ ﺁﻣِﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺗ‪‬ﻐ‪‬ﺰ‪‬ﻭﻥﹶ ﺃﹶﻧ‪‬ﺘ‪‬ﻢ‪ ‬ﻭ‪‬ﻫ‪‬ﻢ‪ ‬ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ ﻣِﻦ‪ ‬ﻭ‪‬ﺭ‪‬ﺍﺋِﻬِﻢ‪ ،‬ﻓﹶﺘ‪‬ﺴ‪‬ﻠﹶﻤ‪‬ﻮﻥﹶ ﻭ‪‬ﺗ‪‬ﻐ‪‬ﻨ‪‬ﻤ‪‬ﻮﻥﹶ‪ ،‬ﺛﹸﻢ‪‬‬
‫ﺗ‪‬ﻨ‪‬ﺰِﻟﹸﻮﻥﹶ ﺑِﻤ‪‬ﺮ‪‬ﺝٍ ﺫِﻱ ﺗ‪‬ﻠﹸﻮﻝٍ‪ ،‬ﻓﹶﻴ‪‬ﻘﹸﻮﻡ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ ﺭ‪‬ﺟ‪‬ﻞﹲ ﻣِﻦ‪ ‬ﺍﻟﺮ‪‬ﻭﻡِ ﻓﹶﻴ‪‬ﺮ‪‬ﻓﹶﻊ‪ ‬ﺍﻟﺼ‪‬ﻠِﻴﺐ‪ ‬ﻭ‪‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﺃﹶﻻ ﻏﹶﻠﹶﺐ‪‬‬
‫ﺍﻟﺼ‪‬ﻠِﻴﺐ‪ .‬ﻓﹶﻴ‪‬ﻘﹸﻮﻡ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ ﺭ‪‬ﺟ‪‬ﻞﹲ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠِﻤِﲔ‪ ‬ﻓﹶﻴ‪‬ﻘﹾﺘ‪‬ﻠﹸﻪ‪ ،‬ﻓﹶﻌِﻨ‪‬ﺪ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﺗ‪‬ﻐ‪‬ﺪِﺭ‪ ‬ﺍﻟﺮ‪‬ﻭﻡ‪ ،‬ﻭ‪‬ﺗ‪‬ﻜﹸﻮﻥﹸ‬
‫ﺍﻟﹾﻤ‪‬ﻼﺣِﻢ‪ ،‬ﻓﹶﻴ‪‬ﺠ‪‬ﺘ‪‬ﻤِﻌ‪‬ﻮﻥﹶ ﺇِﻟﹶﻴ‪‬ﻜﹸﻢ‪ ،‬ﻓﹶﻴ‪ ‬ﹾﺄﺗ‪‬ﻮﻧ‪‬ﻜﹸﻢ‪ ‬ﻓِﻲ ﺛﹶﻤ‪‬ﺎﻧِﲔ‪ ‬ﻏﹶﺎﻳ‪‬ﺔﹰ‪ ،‬ﻣ‪‬ﻊ‪ ‬ﻛﹸﻞﱢ ﻏﹶﺎﻳ‪‬ﺔٍ ﻋ‪‬ﺸ‪‬ﺮ‪‬ﺓﹸ ﺁﻻﻑٍ‪.#‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻇﻬﻮﺭ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٧٠٦١‬ﻭﻣﺴﻠﻢ )‪.(١٥٨‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ )‪ ،(٣٤/٢٨‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ )‪ ،١٦٨٢٦‬ﺍﻟﺮﺳﺎﻟﺔ(‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﺠِﻬ‪‬ﺎﺩ‪ ،‬ﺑﺎﺏ‪ :‬ﻓِﻲ ﺻﻠﺢ‬
‫ﺍﻟﻌﺪﻭ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٢٧٦٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﹾﻤ‪‬ﻼﺣﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ .(٤٠٨٩‬ﻭﺻﺤﺤﻪ‬
‫ﻣ‪‬ﺤ‪‬ﻘﻘﻮ ﺍﻟﹾﻤ‪‬ﺴﻨ‪‬ﺪ‪.‬‬

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‫‪ ‬‬
‫‪ ‬‬

‫‪ ‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﹾﺠ‪‬ﻮﺯﻱ )ﺕ‪- (’٥٩٧‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪:-‬‬
‫‪$‬ذﻛﺮ ﺗﻠﺒﯿﺲ إﺑﻠﯿﺲ ﻋﻠﻰ اﻟﺨﻮارج‪:‬‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ‪ :‬ﺃﻭﻝ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻭﺃﻗﺒﺤﻬﻢ ﺣﺎﻟﺔ ﺫﻭ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﻳﺼﺮﺓ‪:‬‬
‫ﻋﻦ ﻋ‪‬ﺒ‪‬ﺪ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ ﺑ‪‬ﻦ ﺃﹶﺑِﻲ ﻧ‪‬ﻌ‪‬ﻢٍ ﻗﹶﺎﻝﹶ‪ :‬ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﺃﹶﺑ‪‬ﺎ ﺳ‪‬ﻌِﻴﺪٍ ﺍﻟﹾﺨ‪‬ﺪ‪‬ﺭِﻱ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ‪$ :‬ﺑ‪‬ﻌ‪‬ﺚﹶ‬
‫ﻋ‪‬ﻠِﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ‪ t‬ﺇِﻟﹶﻰ ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻣِﻦ‪ ‬ﺍﻟﹾﻴ‪‬ﻤ‪‬ﻦِ ﺑِﺬﹸﻫ‪‬ﻴ‪‬ﺒ‪‬ﺔٍ ﻓِﻲ ﺃﹶﺩِﻳ‪‬ﻢٍ ﻣ‪‬ﻘﹾﺮ‪‬ﻭﻅٍ‪ ،‬ﻟﹶﻢ‪‬‬
‫ﺗ‪‬ﺤ‪‬ﺼ‪‬ﻞﹾ ﻣِﻦ‪ ‬ﺗ‪‬ﺮ‪‬ﺍﺑِﻬ‪‬ﺎ‪ ،‬ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻘﹶﺴ‪‬ﻤ‪‬ﻬ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﺔِ ﻧ‪‬ﻔﹶﺮٍ‪ :‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ‪‬ﺔﹶ ﺑ‪‬ﻦِ ﺑ‪‬ﺪ‪‬ﺭٍ‪ ،‬ﻭ‪‬ﺃﹶﻗﹾﺮ‪‬ﻉ‪ ‬ﺑ‪‬ﻦِ‬
‫ﺣﺎﺑِﺲٍ‪ ،‬ﻭ‪‬ﺯ‪‬ﻳ‪‬ﺪِ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﻞِ‪ ،‬ﻭ‪‬ﺍﻟﺮ‪‬ﺍﺑِﻊ‪ ‬ﺇِﻣ‪‬ﺎ ﻋ‪‬ﻠﹾﻘﹶﻤ‪‬ﺔﹸ‪ ،‬ﻭ‪‬ﺇِﻣ‪‬ﺎ ﻋ‪‬ﺎﻣِﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﻄﱡﻔﹶﻴ‪‬ﻞِ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺟ‪‬ﻞﹲ ﻣِﻦ‪‬‬
‫ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑِﻪِ‪ :‬ﻛﹸﻨ‪‬ﺎ ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﺃﹶﺣ‪‬ﻖ‪ ‬ﺑِﻬ‪‬ﺬﹶﺍ ﻣِﻦ‪ ‬ﻫ‪‬ﺆ‪‬ﻻﺀِ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﺒ‪‬ﻠﹶﻎﹶ ﺫﹶﻟِﻚ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺃﹶﻻ ﺗ‪‬ﺄﻣ‪‬ﻨ‪‬ﻮﻧِﻲ ﻭ‪‬ﺃﹶﻧ‪‬ﺎ ﺃﹶﻣِﲔ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻓِﻲ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀِ‪ ،‬ﻳ‪‬ﺄﺗِﻴﻨِﻲ ﺧ‪‬ﺒ‪‬ﺮ‪‬‬
‫ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀِ ﺻ‪‬ﺒ‪‬ﺎﺣ‪‬ﺎ ﻭ‪‬ﻣ‪‬ﺴ‪‬ﺎﺀً‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻓﹶﻘﹶﺎﻡ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﻏﹶﺎﺋِﺮ‪ ‬ﺍﻟﹾﻌ‪‬ﻴ‪‬ﻨ‪‬ﻴ‪‬ﻦِ‪ ،‬ﻣ‪‬ﺸ‪‬ﺮِﻑ‪ ‬ﺍﻟﹾﻮ‪‬ﺟ‪‬ﻨ‪‬ﺘ‪‬ﻴ‪‬ﻦِ‪ ،‬ﻧ‪‬ﺎﺷِﺰ‪ ‬ﺍﻟﹾﺠ‪‬ﺒ‪‬ﻬ‪‬ﺔِ‪ ،‬ﻛﹶﺚﱡ ﺍﻟﻠﱢﺤ‪‬ﻴ‪‬ﺔِ‪،‬‬
‫ﻣ‪‬ﺤ‪‬ﻠﹸﻮﻕ‪ ‬ﺍﻟﺮ‪‬ﺃﺱِ‪ ،‬ﻣ‪‬ﺸ‪‬ﻤ‪‬ﺮ‪ ‬ﺍﻹِﺯ‪‬ﺍﺭِ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺍﺗ‪‬ﻖِ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﻭ‪‬ﻳ‪‬ﻠﹶﻚ‪ ،‬ﺃﹶﻭ‪‬ﻟﹶﺴ‪‬ﺖ‪ ‬ﺃﹶﺣ‪‬ﻖ‪ ‬ﺃﹶﻫ‪‬ﻞِ ﺍﻷَﺭ‪‬ﺽِ ﺃﹶﻥﹾ ﻳ‪‬ﺘ‪‬ﻘِﻲ‪ ‬ﺍﻟﻠﱠﻪ‪!!‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺛﹸﻢ‪ ‬ﻭ‪‬ﻟﱠﻰ ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﺧ‪‬ﺎﻟِﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻮ‪‬ﻟِﻴﺪِ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺃﹶﻻ ﺃﹶﺿ‪‬ﺮِﺏ‪ ‬ﻋ‪‬ﻨ‪‬ﻘﹶﻪ‪‬؟‬

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‫ﻗﹶﺎﻝﹶ‪ :‬ﻻ‪ ،‬ﻟﹶﻌ‪‬ﻠﱠﻪ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ ﻳ‪‬ﺼ‪‬ﻠﱢﻲ‪.‬‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﺧ‪‬ﺎﻟِﺪ‪ :‬ﻭ‪‬ﻛﹶﻢ‪ ‬ﻣِﻦ‪ ‬ﻣ‪‬ﺼ‪‬ﻞﱟ ﻳ‪‬ﻘﹸﻮﻝﹸ ﺑِﻠِﺴ‪‬ﺎﻧِﻪِ ﻣ‪‬ﺎ ﻟﹶﻴ‪‬ﺲ‪ ‬ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪ :‬ﺇِﻧ‪‬ﻲ ﻟﹶﻢ‪ ‬ﺃﹸﻭﻣ‪‬ﺮ‪ ‬ﺃﹶﻥﹾ ﺃﹶﻧ‪‬ﻘﹸﺐ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻗﹸﻠﹸﻮﺏِ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭ‪‬ﻻ ﺃﹶﺷ‪‬ﻖ‪ ‬ﺑ‪‬ﻄﹸﻮﻧ‪‬ﻬ‪‬ﻢ‪.‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺛﹸﻢ‪ ‬ﻧ‪‬ﻈﹶﺮ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﻘﹶﻒ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺇِﻧ‪‬ﻪ‪ ‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﻣِﻦ‪ ‬ﺿِﺌﹾﻀِﺊِ ﻫ‪‬ﺬﹶﺍ ﻗﹶﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﺘ‪‬ﻠﹸﻮﻥﹶ ﻛِﺘ‪‬ﺎﺏ‪‬‬
‫ﺍﻟﻠﱠﻪِ ﺭ‪‬ﻃﹾﺒ‪‬ﺎ ﻻ ﻳ‪‬ﺠ‪‬ﺎﻭِﺯ‪ ‬ﺣ‪‬ﻨ‪‬ﺎﺟِﺮ‪‬ﻫ‪‬ﻢ‪ ،‬ﻳ‪‬ﻤ‪‬ﺮ‪‬ﻗﹸﻮﻥﹶ ﻣِﻦ‪ ‬ﺍﻟﺪ‪‬ﻳﻦِ ﻛﹶﻤ‪‬ﺎ ﻳ‪‬ﻤ‪‬ﺮ‪‬ﻕ‪ ‬ﺍﻟﺴ‪‬ﻬ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺮ‪‬ﻣِﻴ‪‬ﺔِ‪.‬‬
‫ﻭ‪‬ﺃﹶﻇﹸﻨ‪‬ﻪ‪ ‬ﻗﹶﺎﻝﹶ‪ :‬ﻟﹶﺌِﻦ‪ ‬ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹾﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﻷَﻗﹾﺘ‪‬ﻠﹶﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻗﹶﺘ‪‬ﻞﹶ ﹶﺛﻤ‪‬ﻮﺩ‪.(١)#‬‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ‪ :‬ﻫﺬﺍ ﺍﻟﺮ‪‬ﺟ‪‬ﻞ ﻳ‪‬ﻘﹶﺎﻝ ﻟﻪ‪ :‬ﺫﻭ ﺍﳋﻮﻳﺼﺮﺓ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﻓِﻲ ﻟﻔﻆ‪$ :‬ﺃﹶﻧﻪ‪ ‬ﻗﹶﺎﻝﹶ‬
‫ﻟﹶﻪ‪ :‬ﺍﻋ‪‬ﺪِﻝﹾ‪ .‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻭ‪‬ﻳ‪‬ﻠﹶﻚ‪ !!‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻌ‪‬ﺪِﻝ ﺇِﺫﹶﺍ ﻟﹶﻢ‪ ‬ﺃﹶﻋ‪‬ﺪِﻝﹾ‪ .#‬ﻓﻬﺬﺍ ﺃﻭﻝ ﺧﺎﺭﺟﻲ ﺧﺮﺝ ﻓِﻲ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺁﻓﺘﻪ‪ :‬ﺃﻧﻪ ﺭﺿﻲ ﺑﺮﺃﻱ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻮ ﻭﻗﻒ ﻟﻌﻠﻢ ﺃﻧﻪ ﻻ ﺭﺃﻱ ﻓﻮﻕ ﺭﺃﻱ ﺭﺳﻮﻝ ﺍﷲ‬
‫ج‪.‬‬
‫ﻭﺃﺗﺒﺎﻉ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ ‪-‬ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪-‬؛‬
‫ﻭﺫﻟﻚ ﺃﻧﻪ ﻟﹶﻤ‪‬ﺎ ﻃﺎﻟﺖ ﺍﻟﹾﺤ‪‬ﺮﺏ ﺑﲔ ﻣ‪‬ﻌ‪‬ﺎﻭﻳﺔ ﻭﻋﻠﻲ ب؛ ﺭﻓﻊ ﺃﺻﺤﺎﺏ ﻣ‪‬ﻌ‪‬ﺎﻭﻳﺔ‬
‫ﺍﻟﹾﻤ‪‬ﺼ‪‬ﺎﺣﻒ‪ ،‬ﻭﺩ‪‬ﻋ‪‬ﻮﺍ ﺃﺻﺤﺎﺏ ﻋﻠﻲ ﺇﻟﹶﻰ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺗﺒﻌﺜﻮﻥ ﻣﻨﻜﻢ ﺭﺟﻼﹰ‪ ،‬ﻭﻧﺒﻌﺚ‬
‫ﻣﻨ‪‬ﺎ ﺭﺟﻼﹰ‪ ،‬ﺛﹸﻢ‪ ‬ﻧﺄﺧﺬ ﻋﻠﻴﻬﻤﺎ ﺃﻥ ﻳﻌﻤﻼ ﺑِﻤ‪‬ﺎ ﻓِﻲ ﻛﺘﺎﺏ ﺍﷲ ‪ .T‬ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ‪ :‬ﻗﺪ ﺭﺿﻴﻨﺎ‪.‬‬
‫ﻓﺒﻌﺜﻮﺍ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﻓﻘﺎﻝ ﺃﺻﺤﺎﺏ ﻋﻠﻲ‪ :‬ﺍﺑﻌﺚ ﺃﺑﺎ ﻣﻮﺳﻰ‪ .‬ﻓﻘﺎﻝ ﻋﻠﻲ‪ :‬ﻻ ﺃﺭﻯ‬
‫ﺃﻥ ﺃﻭﻟﱢﻲ ﺃﺑﺎ ﻣﻮﺳﻰ‪ ،‬ﻫﺬﺍ ﺍﺑﻦ ﻋﺒﺎﺱ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺰﻳﺪ ﺭﺟﻼﹰ ﻣﻨﻚ! ﻓﺒﻌﺚ ﺃﺑﺎ ﻣﻮﺳﻰ‬
‫ﻭﺃﺧ‪‬ﺮ‪ ‬ﺍﻟﻘﻀﺎﺀ ﺇﻟﹶﻰ ﺭﻣﻀﺎﻥ‪ .‬ﻓﻘﺎﻝ ﻋﺮﻭﺓ ﺑﻦ ﺃﺫﻳﻨﺔ‪ :‬ﺗ‪‬ﺤﻜﻤﻮﻥ ﻓِﻲ ﺃﻣﺮ ﺍﷲ ﺍﻟﺮ‪‬ﺟ‪‬ﺎﻝ‪ ،‬ﻻ‬
‫ﺣ‪‬ﻜﻢ ﺇﻻﱠ ﷲ‪.‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻐ‪‬ﺎﺯﻱ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﻌﺚ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ ‪ ،t‬ﻭﺧﺎﻟﺪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪،(٤٣٥١‬‬
‫ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻭﺻﻔﺎﺗ‪‬ﻬﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٠٦٤‬‬

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‫ﻭﺭﺟﻊ ﻋﻠﻲ ﻣﻦ ﺻﻔﲔ ﻓﺪﺧﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻟﹶﻢ ﺗﺪﺧﻞ ﻣﻌﻪ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ‪ ،‬ﻓﺄﺗﻮﺍ ﺣ‪‬ﺮ‪‬ﻭﺭ‪‬ﺍﺀ‪،‬‬
‫ﻓﹶﻨ‪‬ﺰﻝ ﺑِﻬ‪‬ﺎ ﻣﻨﻬﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻔﹰﺎ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺣﻜﻢ ﺇﻻﱠ ﷲ‪.‬‬
‫ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﻭﻝ ﻇﻬﻮﺭﻫﻢ‪ ،‬ﻭﻧﺎﺩﻯ ﻣﻨﺎﺩﻳﻬﻢ‪ :‬ﺃﻥ ﺃﻣﲑ ﺍﻟﻘﺘﺎﻝ ﺷﺒﻴﺐ ﺑﻦ ﺭﺑﻌﻲ‬
‫ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﺃﻣﲑ ﺍﻟﺼ‪‬ﻼﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻜﻮﺍ ﺍﻟﻴﺸﻜﺮﻱ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﺗﺘﻌﺒﺪ؛ ﺇﻻﱠ ﺃﻥ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻧ‪‬ﻬ‪‬ﻢ ﺃﻋﻠﻢ ﻣﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ ‪-‬ﻛﺮﻡ‬
‫ﺍﷲ ﻭﺟﻬﻪ‪ ،-‬ﻭﻫﺬﺍ ﻣﺮﺽ ﺻﻌﺐ‪.‬‬
‫ﻋﻦ ﺳِﻤﺎﻙ ﺑﻦ ﺭﻣﻴﻞ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ‪ :t‬ﺇﻧﻪ ﻟﹶﻤ‪‬ﺎ ﺍﻋﺘﺰﻟﺖ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ‬
‫ﺩﺧﻠﻮﺍ ﺩﺍﺭ‪‬ﺍ ﻭﻫﻢ ﺳﺘﺔ ﺁﻻﻑ‪ ،‬ﻭﺃﺟ‪‬ﻤ‪‬ﻌ‪‬ﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺨﺮ‪‬ﺟ‪‬ﻮﺍ ﻋﻠﻰ ﻋﻠﻲ‪ ‬ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ‪،‬‬
‫ﻓﻜﺎﻥ ﻻ ﻳﺰﺍﻝ ﻳ‪‬ﺠﻲﺀ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﻟﹾﻤ‪‬ﺆﻣﻨﲔ‪ ،‬ﺇﻥﱠ ﺍﻟﻘﻮﻡ ﺧﺎﺭﺟﻮﻥ ﻋﻠﻴﻚ!‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﺩﻋﻮﻫﻢ‪ ،‬ﻓﺈﻧ‪‬ﻲ ﻻ ﺃﻗﺎﺗﻠﻬﻢ ﺣﺘ‪‬ﻰ ﻳ‪‬ﻘﹶﺎﺗﻠﻮﻧِﻲ‪ ،‬ﻭﺳﻮﻑ ﻳﻔﻌﻠﻮﻥ‪.‬‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺫﺍﺕ ﻳﻮﻡ ﺃﺗﻴﺘﻪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﻟﹾﻤ‪‬ﺆﻣﻨﲔ‪ ،‬ﺃﺑﺮﺩ‬
‫ﺑﺎﻟﺼ‪‬ﻼﺓ ﻟﻌﻠﻲ ﺃﺩﺧﻞ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻓﺄﻛﻠﻤﻬﻢ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻧ‪‬ﻲ ﺃﺧﺎﻑ ﻋﻠﻴﻚ‪.‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻛﻼ! ﻭﻛﻨﺖ ﺭ‪‬ﺟ‪‬ﻼﹰ ﺣﺴﻦ ﺍﻟﹾﺨ‪‬ﻠﻖ‪ ،‬ﻻ ﺃﺅﺫﻱ ﺃﺣﺪ‪‬ﺍ‪ .‬ﻓﺄﺫﻥ ﻟِﻲ‪.‬‬
‫ﻓﻠﺒﺴﺖ ﺣ‪‬ﻠﺔ ﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺗﺮﺟﻠﺖ ﻓﺪﺧﻠﺖ ﻋﻠﻴﻬﻢ ﻧﺼﻒ‬
‫ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﻗﻮﻡ ﻟﹶﻢ‪ ‬ﺃﺭ‪ ‬ﻗﻂ ﺃﺷﺪ ﻣﻨﻬﻢ ﺍﺟﺘﻬﺎﺩ‪‬ﺍ‪ :‬ﺟﺒﺎﻫﻬﻢ ﻗﺮﺣﺔ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪،‬‬
‫ﻭﺃﻳﺎﺩﻳﻬﻢ ﻛﺄﻧ‪‬ﻬ‪‬ﺎ ﺛﻔﻦ ﺍﻹﺑﻞ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﻗﹸﻤﺺ ﻣﺮﺣﻀﺔ‪ ،‬ﻣﺸﻤﺮﻳﻦ‪ ،‬ﻣﺴﻬﻤﺔ ﻭﺟﻮﻫﻬﻢ ﻣﻦ‬
‫ﺍﻟﺴ‪‬ﻬﺮ‪ ،‬ﻓﺴﻠﻤﺖ ﻋﻠﻴﻬﻢ!‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺮﺣﺒ‪‬ﺎ ﺑﺎﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻣﺎ ﺟﺎﺀ ﺑﻚ؟‬
‫ﻓﻘﻠﺖ‪ :‬ﺃﺗﻴﺘﻜﻢ ﻣﻦ ﻋﻨﺪ ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻣﻦ ﻋﻨﺪ ﺻﻬﺮ ﺭﺳﻮﻝ ﺍﷲ ج‪،‬‬
‫ﻭﻋﻠﻴﻬﻢ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻠﻪ ﻣﻨﻜﻢ!‬
‫﴾‬
‫ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‪ :‬ﻻ ﺗ‪‬ﺨ‪‬ﺎﺻﻤﻮﺍ ﻗﺮﻳﺸ‪‬ﺎ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ‪ T‬ﻳﻘﻮﻝ‪﴿ :‬‬

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‫]ﺍﻟﺰﺧﺮﻑ‪!![٥٨:‬‬
‫ﻓﻘﺎﻝ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ‪ :‬ﻟﻨﻜﻠﻤﻨﻪ!‬
‫ﻓﻘﻠﺖ‪ :‬ﻫﺎﺗﻮﺍ ﻣﺎ ﻧﻘﻤﺘﻢ ﻋﻠﻰ ﺻﻬﺮ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﺍﻟﹾﻤ‪‬ﻬ‪‬ﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪،‬‬
‫ﻭﻋﻠﻴﻬﻢ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻜﻢ ﻣﻨﻬﻢ ﺃﺣﺪ‪ ،‬ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻠﻪ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺛﻼﺛﹰﺎ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺎﺗﻮﺍ ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺃﻣ‪‬ﺎ ﺇﺣﺪﺍﻫﻦ‪ :‬ﻓﺈﻧﻪ ﺣ‪‬ﻜﱠﻢ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﺎﻝ ﻓِﻲ ﺃﻣﺮ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ‪﴿ :T‬‬
‫﴾ ]ﺍﻷﻧﻌﺎﻡ‪ .[٥٧:‬ﻓﻤﺎ ﺷﺄﻥ ﺍﻟﺮ‪‬ﺟﺎﻝ ﻭﺍﻟﹾﺤ‪‬ﻜﻢ ﺑﻌﺪ ﻗﻮﻝ ﺍﷲ ‪T‬؟‬
‫ﻓﻘﻠﺖ‪ :‬ﻫﺬﻩ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻣﺎﺫﺍ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﺈﻧﻪ ﻗﺎﺗﻞ ﻭﻗﺘﻞ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﺴﺐِ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳ‪‬ﻐﻨ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ‬
‫ﻓﻠﻢ ﺣﻞ ﻟﻨﺎ ﻗﺘﺎﻟﹸﻬ‪‬ﻢ ﻭﻗﺘﻠﻬﻢ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳ‪‬ﺤﻞ ﻟﻨﺎ ﺳﺒﻴﻬﻢ؟‬
‫ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻓﺈﻧﻪ ﻣ‪‬ﺤ‪‬ﺎ ﻋﻦ ﻧﻔﺴﻪ ﺃﻣﲑ ﺍﻟﹾﻤ‪‬ﺆﻣﻨﲔ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻟﹶﻢ‪ ‬ﻳﻜﻦ ﺃﻣﲑ ﺍﻟﹾﻤ‪‬ﺆﻣﻨﲔ؛ ﻓﺈﻧﻪ‬
‫ﻷﻣﲑ ﺍﻟﻜﺎﻓﺮﻳﻦ؟‬
‫ﻗﻠﺖ‪ :‬ﻫﻞ ﻋﻨﺪﻛﻢ ﻏﲑ ﻫﺬﺍ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻛﻔﺎﻧﺎ ﻫﺬﺍ!‬
‫ﻗﻠﺖ ﳍﻢ‪ :‬ﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﺣﻜﻢ ﺍﻟﺮ‪‬ﺟﺎﻝ ﻓِﻲ ﺃﻣﺮ ﺍﷲ؛ ﺃﻧﺎ ﺃﻗﺮﺃ ﻋﻠﻴﻜﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﻣﺎ ﻳﻨﻘﺾ ﻫﺬﺍ‪ ،‬ﻓﺈﺫﺍ ﻧﻘﺾ ﻗﻮﻟﻜﻢ ﺃﺗﺮﺟﻌﻮﻥ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺻﻴ‪‬ﺮ ﻣﻦ ﺣ‪‬ﻜﻤﻪ ﺇﻟﹶﻰ ﺍﻟﺮ‪‬ﺟ‪‬ﺎﻝ ﻓِﻲ ﺭﺑﻊ ﺩﺭﻫﻢ ﺛﹶﻤﻦ ﺃﺭﻧﺐ‪ ،‬ﻭﺗﻼ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ‪﴿ :‬‬

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‫﴾ ]ﺍﻟﹾﻤ‪‬ﺎﺋﺪﺓ‪.[٩٥:‬‬
‫ﻭﻓِﻲ ﺍﻟﹾﻤ‪‬ﺮﺃﺓ ﻭﺯﻭﺟﻬﺎ‪﴿ :‬‬

‫﴾‬

‫]ﺍﻟﻨﺴﺎﺀ‪.[٣٥:‬‬
‫ﻓﻨﺸﺪﺗﻜﻢ ﺑﺎﷲ‪ :‬ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﺣ‪‬ﻜﻢ ﺍﻟﺮ‪‬ﺟ‪‬ﺎﻝ ﻓِﻲ ﺇﺻﻼﺡ ﺫﺍﺕ ﺑﻴﻨﻬﻢ ﻭﻓِﻲ ﺣﻘﻦ‬
‫ﺩﻣﺎﺋﻬﻢ ﺃﻓﻀﻞ‪ ،‬ﺃﻡ ﺣﻜﻤﻬﻢ ﻓِﻲ ﺃﺭﻧﺐ ﻭﺑ‪‬ﻀﻊ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﺄﻳﻬﻤﺎ ﺗﺮﻭﻥ ﺃﻓﻀﻞ؟!!‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺑﻞ ﻫﺬﻩ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﺧﺮﺟﺖ ﻣﻦ ﻫﺬﻩ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﻗﺎﺗﻞ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﺴﺐِ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﻐﻨﻢ‪ .‬ﻓﹶﺘﺴﺒ‪‬ﻮﻥ ﺃﻣ‪‬ﻜﹸﻢ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻲ‬
‫ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﻋﻨﻬﺎ‪-‬؟! ﻓﻮﺍﷲ ﻟﺌﻦ ﻗﻠﺘﻢ‪ :‬ﻟﻴﺴﺖ ﺑﺄﻣﻨﺎ‪ .‬ﻟﻘﺪ ﺧﺮﺟﺘﻢ ﻣﻦ ﺍﻹﺳﻼﻡ!! ﻭﻭﺍﷲ‬
‫ﻟﺌﻦ ﻗﻠﺘﻢ‪ :‬ﻟﻨﺴﺒﻴﻨﻬﺎ‪ ،‬ﻭﻧﺴﺘﺤﻞ ﻣﻨﻬﺎ ﻣﺎ ﻧﺴﺘﺤﻞ ﻣﻦ ﻏﲑﻫﺎ‪ .‬ﻟﻘﺪ ﺧﺮﺟﺘﻢ ﻣﻦ ﺍﻹﺳﻼﻡ!!‬
‫ﻓﺄﻧﺘﻢ ﺑﲔ ﺿﻼﻟﺘﲔ؛ ﻷﻥ ﺍﷲ ‪ T‬ﻗﺎﻝ‪﴿ :‬‬
‫﴾ ]ﺍﻷﺣﺰﺍﺏ‪ !![٦:‬ﺃﺧﺮﺟﺖ ﻣﻦ ﻫﺬﻩ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﻣ‪‬ﺤ‪‬ﺎ ﻋﻦ ﻧﻔﺴﻪ ﺃﻣﲑ ﺍﻟﹾﻤ‪‬ﺆﻣﻨﲔ‪ .‬ﻓﺄﻧﺎ ﺁﺗﻴﻜﻢ ﺑِﻤ‪‬ﻦ ﺗﺮﺿﻮﻥ‪ :‬ﺇﻥ‬
‫ﺍﻟﻨ‪‬ﺒِﻲ ج ﻳﻮﻡ ﺍﻟﹾﺤ‪‬ﺪ‪‬ﻳﺒﻴﺔ ﺻ‪‬ﺎﻟﹶﺢ ﺍﻟﹾﻤ‪‬ﺸﺮﻛﲔ‪ :‬ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ‪ ،‬ﻭﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻌﻠﻲ ‪$ :t‬ﺍﻛﺘﺐ ﻟﹶﻬ‪‬ﻢ ﻛﺘﺎﺑ‪‬ﺎ‪.#‬‬
‫ﻓﻜﺘﺐ ﻟﹶﻬ‪‬ﻢ ﻋﻠﻲ‪ :‬ﻫﺬﺍ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻟﹾﻤ‪‬ﺸﺮﻛﻮﻥ‪ :‬ﻭﺍﷲ ﻣﺎ ﻧﻌﻠﻢ ﺃﻧﻚ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻟﻮ ﻧﻌﻠﻢ ﺃﻧﻚ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ‬
‫ﻗﺎﺗﻠﻨﺎﻙ‪.‬‬

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‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪$ :-‬ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺃﻧ‪‬ﻲ‬

‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺍﻣﺢ ﻳﺎ ﻋﻠﻲ‪ ،‬ﺍﻛﺘﺐ‪ :‬ﻫﺬﺍ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ .#‬ﻓﻮﺍﷲ ﻟﺮﺳﻮﻝ ﺍﷲ‬
‫ﺧﲑ ﻣﻦ ﻋﻠﻲ‪ ،‬ﻭﻗﺪ ﻣ‪‬ﺤ‪‬ﺎ ﻧﻔﺴﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺮﺟﻊ ﻣﻨﻬﻢ ﺃﻟﻔﺎﻥ‪ ،‬ﻭﺧﺮﺝ ﺳﺎﺋﺮﻫﻢ‪ ،‬ﻓﻘﺘﻠﻮﺍ‪.#‬‬
‫ﻭﻟﻘﻲ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻓِﻲ ﻃﺮﻳﻘﻬﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺒﺎﺏ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪$ :‬ﻫﻞ ﺳ‪‬ﻤﻌﺖ ﻣﻦ ﺃﺑﻴﻚ‬
‫ﺣﺪﻳﺜﹰﺎ ﺗ‪‬ﺤﺪﺛﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ج ﺗ‪‬ﺤﺪﺛﻨﺎﻩ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺳ‪‬ﻤﻌﺖ ﺃﺑِﻲ ﻳ‪‬ﺤﺪﺙ ﻋﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ج‪ :‬ﺃﻧﻪ ﺫﻛﺮ ﻓﺘﻨﺔ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﺍﻟﻘﺎﺋﻢ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ ﺍﻟﹾﻤ‪‬ﺎﺷﻲ‪،‬‬
‫ﻭﺍﻟﹾﻤ‪‬ﺎﺷﻲ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ ﺍﻟﺴﺎﻋﻲ‪ ،‬ﻓﺈﻥ ﺃﺩﺭﻛﺖ ﺫﻟﻚ؛ ﻓﻜﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﹾﻤ‪‬ﻘﺘﻮﻝ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺃﻧﺖ ﺳ‪‬ﻤﻌﺖ ﻫﺬﺍ ﻣﻦ ﺃﺑﻴﻚ ﺗ‪‬ﺤﺪﺛﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ؟‬
‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺪﻣﻮﻩ ﺇﻟﹶﻰ ﺷﻔﲑ ﺍﻟﻨﻬﺮ ﻓﻀﺮﺑﻮﺍ ﻋﻨﻘﻪ‪ ،‬ﻓﺴﺎﻝ ﺩﻣﻪ ﻛﺄﻧﻪ ﺷﺮﺍﻙ ﻧﻌﻞ‪،‬‬
‫ﻭﺑﻘﺮﻭﺍ ﺑﻄﻦ ﺃﻡ ﻭﻟﺪﻩ ﻋ‪‬ﻤ‪‬ﺎ ﻓِﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺒﻠﻰ‪.‬‬
‫ﻭﻧﺰﻟﻮﺍ ﺗ‪‬ﺤﺖ ﻧ‪‬ﺨﻞ ﻣﻮﺍﻗﲑ ﺑﻨﻬﺮﻭﺍﻥ ﻓﺴﻘﻄﺖ ﺭﻃﺒﺔ ﻓﺄﺧﺬﻫﺎ ﺃﺣﺪﻫﻢ‪ ،‬ﻓﻘﺬﻑ ﺑِﻬ‪‬ﺎ‬
‫ﰲ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺣﺪﻫﻢ‪ :‬ﺃﺧﺬﺗ‪‬ﻬ‪‬ﺎ ﺑﻐﲑ ﺣﻠﻬﺎ‪ ،‬ﻭﺑﻐﲑ ﺛﹶﻤ‪‬ﻨﻬﺎ‪ .‬ﻓﻠﻔﻈﻬﺎ ﻣﻦ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﺧﺘﺮﻁ ﺃﺣﺪﻫﻢ ﺳﻴﻔﻪ ﻓﺄﺧﺬ ﻳﻬﺰﻩ‪ ،‬ﻓﻤﺮ ﺑﻪ ﺧﻨ‪‬ﺰﻳﺮ ﻷﻫﻞ ﺍﻟﺬﻣ‪‬ﺔ ﻓﻀﺮﺑﻪ ﺑﻪ ﻳ‪‬ﺠﺮﺑﻪ‬
‫ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﻓﺴﺎﺩ ﻓِﻲ ﺍﻷﺭﺽ‪ ،‬ﻓﻠﻘﻲ ﺻﺎﺣﺐ‪ ‬ﺍﻟﹾﺨِﻨ‪‬ﺰﻳﺮ؛ ﻓﺄﺭﺿﺎﻩ ﻓِﻲ ﺛﹶﻤ‪‬ﻨﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺒﻌﺚ ﺇﻟﻴﻬﻢ ﻋﻠﻲ‪ :t ‬ﺃﺧﺮﺟﻮﺍ ﺇﻟﻴﻨﺎ ﻗﺎﺗﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺒﺎﺏ‪.‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻠﻨﺎ ﻗﺘﻠﻪ‪ .‬ﻓﻨﺎﺩﺍﻫﻢ ﺛﻼﺛﹰﺎ؛ ﻛﻞ ﺫﻟﻚ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪.‬‬
‫ﻓﻘﺎﻝ ﻋﻠﻲ‪ t ‬ﻷﺻﺤﺎﺑﻪ‪ :‬ﺩﻭﻧﻜﻢ ﺍﻟﻘﻮﻡ‪ .‬ﻓﻤﺎ ﻟﺒﺜﻮﺍ ﺃﻥ ﻗﺘﻠﻮﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﻭﻗﺖ‬
‫ﺍﻟﻘﺘﺎﻝ ﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪ :‬ﺗ‪‬ﻬ‪‬ﻴﺄ ﻟﻠﻘﺎﺀ ﺍﻟﺮﺏ‪ ،‬ﺍﻟﺮﻭﺍﺡ ﺍﻟﺮﻭﺍﺡ ﺇﻟﹶﻰ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔ‪ .#‬ﺍ’)‪.(١‬‬
‫‪‬‬
‫)‪ (١‬ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ )ﺹ‪ ،(٩٦-٩٠‬ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ ﻳﺴﲑ‪.‬‬

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‫]ﻫﻮ ﻋﺒﺪ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦ ﺑﻦ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﺍﻟﻜﻨﺪﻱ‪.‬‬
‫ﺍﻷﻣﲑ ﻣﺘﻮﻟﱢﻲ ﺳﺠﺴﺘﺎﻥ ‪.‬‬
‫ﺑﻌﺜﻪ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻋﻠﻰ ﺳﺠﺴﺘﺎﻥ‪ ،‬ﻓﺜﺎﺭ ﻫﻨﺎﻙ ﻭﺃﻗﺒﻞ ﻓِﻲ ﺟ‪‬ﻤﻊ ﻛﺒﲑ‪ ،‬ﻭﻗﹶﺎﻡ‪ ‬ﻣﻌﻪ ﻋﻠﻤﺎﺀ‬
‫ﻭﺻ‪‬ﻠﹶﺤ‪‬ﺎﺀ ﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ؛ ﻟِﻤ‪‬ﺎ ﺍﻧﺘﻬﻚ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻣﻦ ﺇﻣﺎﺭﺗﻪ ﻭﻗﺖ ﺍﻟﺼ‪‬ﻼﺓ‪ ،‬ﻭﻟِﺠ‪‬ﻮﺭﻩ ﻭﺟﱪﻭﺗﻪ‪،‬‬
‫ﻓﻘﺎﺗﻠﻪ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ‪ ،‬ﻭﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻋﺪ‪‬ﺓ ﻣﺼﺎﻓﺎﺕ‪ ،‬ﻭﻳﻨﺘﺼﺮ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪.‬‬
‫ﻭﺩﺍﻡ ﺍﻟﹾﺤ‪‬ﺮﺏ ﺃﺷﻬﺮ‪‬ﺍ‪ ،‬ﻭﻗﺘﻞ ﺧﻠﻖ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ‪.‬‬
‫ﻭﻓِﻲ ﺁﺧﺮ ﺍﻷﻣﺮ ﺍﻧ‪‬ﻬ‪‬ﺰ‪‬ﻡ ﺟ‪‬ﻤﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻭﻓﹶﺮ‪ ‬ﻫﻮ ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﻠﻚ ﺭﺗﺒﻴﻞ ﻣﻠﺘﺠﺌﹰﺎ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻘﻤﺔ ﺑﻦ ﻋﻤﺮﻭ‪ :‬ﺃﺧﺎﻑ ﻋﻠﻴﻚ! ﻭﻛﺄﻧ‪‬ﻲ ﺑﻜﺘﺎﺏ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻗﺪ ﺟ‪‬ﺎﺀَ ﺇﻟﹶﻰ‬
‫ﺭﺗﺒﻴﻞ ﻳﺮﻏﺒﻪ ﻭﻳﺮﻫﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﺑﻌﺚ ﺑﻚ ﺃﻭ ﻗﺘﻠﻚ‪ ،‬ﻭﻟﻜﻦ ﻫﺎﻫﻨﺎ ﺧ‪‬ﻤﺴﻤﺎﺋﺔ ﻣﻘﺎﺗﻞ‪،‬‬
‫ﻗﺪ ﺗﺒﺎﻳﻌﻨﺎ ﻋﻠﻰ ﺃﻥ ﻧﺪﺧﻞ ﻣﺪﻳﻨﺔ ﻧﺘﺤﺼﻦ ﺑِﻬ‪‬ﺎ‪ ،‬ﻭﻧﻘﺎﺗﻞ ﺣﺘ‪‬ﻰ ﻧﻌﻄﻰ ﺃﻣﺎﻧ‪‬ﺎ‪ ،‬ﺃﻭ ﻧ‪‬ﻤ‪‬ﻮﺕ‬
‫ﻛﺮﺍﻣ‪‬ﺎ‪ ،‬ﻓﹶﺄﺑ‪‬ﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻗﺎﻡ ﺍﻟﹾﺨ‪‬ﻤﺴﻤﺎﺋﺔ ﺣﺘ‪‬ﻰ ﻗﺪﻡ ﻋﻤﺎﺭﺓ ﺑﻦ ﺗ‪‬ﻤﻴﻢ‪ ،‬ﻓﻘﺎﺗﻠﻮﻩ ﺣﺘ‪‬ﻰ ﺃﻣﻨﻬﻢ‪،‬‬
‫ﻭﻭﻓﱠﻰ ﻟﹶﻬ‪‬ﻢ‪.‬‬
‫ﺛﹸﻢ‪ ‬ﺗﺘﺎﺑﻌﺖ ﻛﺘﺐ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ ﺑﻄﻠﺐ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻓﺒﻌﺚ ﺑﻪ ﺇﻟﻴﻪ ﻋﻠﻰ‬
‫ﺃﻥ ﺗﺮﻙ ﻟﻪ ﺍﻟﹾﺤﻤﻞ ﺳﺒﻌﺔ ﺃﻋﻮﺍﻡ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺃﺻﺎﺑﻪ ﺍﻟﺴﻞ ﻓﻤﺎﺕ‪ ،‬ﻓﻘﻄﻊ ﺭﺃﺳﻪ‪ ،‬ﻭﻧﻔﺬ ﺇﻟﹶﻰ ﺍﻟﹾﺤ‪‬ﺠﺎﺝ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥﱠ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻛﺘﺐ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ‪ :‬ﺇﱐ ﻗﺪ ﺑﻌﺜﺖ ﺇﻟﻴﻚ ﻋﻤﺎﺭﺓ ﻓِﻲ ﺛﻼﺛﲔ ﺃﻟﻔﹰﺎ‪،‬‬
‫ﻳﻄﻠﺒﻮﻥ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻓﺄﺑ‪‬ﻰ ﺃﻥ ﻳ‪‬ﺴ‪‬ﻠﻤﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻋﺒﻴﺪ ﺑﻦ ﺃﺑِﻲ ﺳﺒﻴﻊ‪،‬‬
‫ﻓﺄﺭﺳﻠﻪ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ‪ ،‬ﻓﺨﻒ ﻋﻦ ﺭﺗﺒﻴﻞ‪ ،‬ﻭﺍﺧﺘﺺ ﺑﻪ‪.‬‬
‫ﻗﺎﻝ ﻻﺑﻦ ﺍﻷﺷﻌﺚ ﺃﺧﻮﻩ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻻ ﺁﻣﻦ ﻏﺪﺭ ﺭﺗﺒﻴﻞ ﻓﺎﻗﺘﻠﻪ ‪-‬ﻳ‪‬ﻌﻨِﻲ‪ :‬ﻋﺒﻴﺪ‪‬ﺍ‪،-‬‬
‫ﻓﻬ‪‬ﻢ‪ ‬ﺑﻪ‪ ،‬ﻓﻔﻬﻢ ﺫﻟﻚ ﻭﺧﺎﻑ‪ ،‬ﻓﻮﺷﻰ ﺑﻪ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ‪ ،‬ﻭﺧﻮ‪‬ﻓﻪ ﻣﻦ ﻏﺎﺋﻠﺔ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ‪ ،‬ﻭﻫﺮﺏ‬
‫ﺳﺮ‪‬ﺍ ﺇﱃ ﻋﻤﺎﺭﺓ‪ ،‬ﻓﺎﺳﺘﻌﺠﻞ ﻓِﻲ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺃﻟﻒ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﻜﺘﺐ ﺑﺬﻟﻚ ﻋﻤﺎﺭﺓ‬
‫ﺇﻟﹶﻰ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ‪ ،‬ﻓﻜﺘﺐ‪ :‬ﺃﻥ ﺃﻋﻂ ﻋﺒﻴﺪﺓ ﻭﺭﺗﺒﻴﻞ ﻣﺎ ﻃﻠﺒﺎ‪ ،‬ﻓﺎﺷﺘﺮﻁ ﺃﻣﻮﺭ‪‬ﺍ‪ ،‬ﻓﺄﻋﻄﻴﻬﺎ‬

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‫ﻭﺃﺭﺳﻞ ﺇﻟﹶﻰ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻭﺇﻟﹶﻰ ﺛﻼﺛﲔ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﻭﻗﺪ ﻫﻴﺄ ﻟﹶﻬ‪‬ﻢ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻷﻏﻼﻝ‬
‫ﻓﻘﻴﺪﻫﻢ‪ ،‬ﻭﺑﻌﺚ ﺑِﻬﻢ ﺇﻟﹶﻰ ﻋﻤﺎﺭﺓ‪ ،‬ﻭﺳﺎﺭ ﺑِﻬﻢ‪ ،‬ﻓﹶﻠﻤ‪‬ﺎ ﻗﺮﺏ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﺃﻟﻘﻰ‬
‫ﻧﻔﺴﻪ ﻣﻦ ﻗﺼﺮ ﺧﺮﺍﺏ‪ ،‬ﺃﻧﺰﻟﻮﻩ ﻓﻮﻗﻪ ﻓﻬﻠﻚ‪ .‬ﻓﻘﻴﻞ‪ :‬ﺃﻟﻘﻰ ﻧﻔﺴﻪ ﻭﺍﻟﹾﺤﺮ ﻣﻌﻪ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻣﻘﻴﺪ ﻣﻌﻪ‪ ،‬ﻭﺍﻟﻘﻴﺪ ﰲ ﺭﺟﻠﻲ ﺍﻻﺛﻨﲔ ﻓﻬﻠﻜﺎ‪ ،‬ﻭﺫﻟﻚ ﻓِﻲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺛﹶﻤ‪‬ﺎﻧﲔ[)‪.(١‬‬
‫ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ‪ :‬ﺃﻥﱠ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻛﺎﻥ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ‬
‫ﻳﺒﻐﻀﻪ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﻳﻔﻬﻢ ﺫﻟﻚ‪ ،‬ﻭﻳﻀﻤﺮ ﻟﻪ ﺍﻟﺴﻮﺀ ﻭﺯﻭﺍﻝ ﺍﻟﹾﻤ‪‬ﻠﻚ ﻋﻨﻪ‪ ،‬ﻓﹶﻠﻤ‪‬ﺎ ﺃﻣ‪‬ﺮ‪‬ﻩ‬
‫ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻋﻠﻰ ﺍﻟﹾﺠ‪‬ﻴﺶ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻮﺟﻪ ﺇﻟﹶﻰ ﺳﺠﺴﺘﺎﻥ؛ ﺃﻣﺮﻩ ﺑﺪﺧﻮﻝ ﺑﻼﺩ ﺭﺗﺒﻴﻞ ﻣﻠﻚ ﺍﻟﺘﺮﻙ‪،‬‬
‫ﻓﻤﻀﻰ ﻭﺃﺧﺬ ﺑﻌﺾ ﺑﻼﺩ ﺍﻟﺘﺮﻙ‪ ،‬ﺛﹸﻢ‪ ‬ﺭﺃﻯ ﻷﺻﺤﺎﺑﻪ ﺃﻥ ﻳﻘﻴﻤﻮﺍ ﺣﺘ‪‬ﻰ ﻳ‪‬ﺘ‪‬ﻘﹶﻮﻭﺍ ﺇﻟﹶﻰ ﺍﻟﻌﺎﻡ‬
‫ﺍﻟﹾﻤ‪‬ﻘﺒﻞ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﹶﻰ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﺑﺬﻟﻚ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻳﺴﺘﻬﺠﻦ ﺭﺃﻳﻪ ﻓِﻲ ﺫﻟﻚ‪،‬‬
‫ﻭﻳﺴﺘﻀﻌﻒ ﻋﻘﻠﻪ‪ ،‬ﻭﻳﻘﺮﻋﻪ ﺑﺎﻟﹾﺠ‪‬ﱭ ﻭﺍﻟﻨﻜﻮﻝ ﻋﻦ ﺍﻟﹾﺤ‪‬ﺮﺏ‪ ،‬ﻭﻳﺄﻣﺮﻩ ﺣﺘﻤ‪‬ﺎ ﺑﺪﺧﻮﻝ ﺑﻼﺩ‬
‫ﺭﺗﺒﻴﻞ‪ ،‬ﺛﹸﻢ‪ ‬ﺃﺭﺩﻑ ﺫﻟﻚ ﺑﻜﺘﺎﺏ ﺛﺎﻥٍ‪ ،‬ﺛﹸﻢ‪ ‬ﺛﺎﻟﺚ ﻣﻊ ﺍﻟﱪﻳﺪ‪ ،‬ﻭﻛﺘﺐ ﻓِﻲ ﺟ‪‬ﻤﻠﺔ ﺫﻟﻚ‪ :‬ﻳﺎ‬
‫ﺍﺑﻦ ﺍﻟﹾﺤ‪‬ﺎﺋﻚ ﺍﻟﻐﺎﺩﺭ ﺍﻟﹾﻤ‪‬ﺮﺗﺪ‪ ،‬ﺍﻣﺾ ﺇﻟﹶﻰ ﻣﺎ ﺃﻣﺮﺗﻚ ﺑﻪ ﻣﻦ ﺍﻹﻳﻐﺎﻝ ﻓِﻲ ﺃﺭﺽ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺇﻻﱠ‬
‫ﺣ‪‬ﻞﱠ ﺑﻚ ﻣﺎ ﻻ ﻳ‪‬ﻄﺎﻕ‪.‬‬
‫ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻳ‪‬ﺒﻐﺾ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻭﻳﻘﻮﻝ‪ :‬ﻫﻮ ﺃﻫﻮﺝ ﺃﺣ‪‬ﻤ‪‬ﻖ ﺣﺴﻮﺩ‪ ،‬ﻭﺃﺑﻮﻩ‬
‫ﺍﻟﺬﻱ ﺳﻠﺐ ﺃﻣﲑ ﺍﻟﹾﻤ‪‬ﺆﻣﻨﲔ ﻋﺜﻤﺎﻥ ﺛﻴﺎﺑﻪ ﻭﻗﺎﺗﻠﻪ‪ ،‬ﻭﺩﻝ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ﻋﻠﻰ ﻣﺴﻠﻢ ﺑﻦ‬
‫ﻋﻘﻴﻞ ﺣﺘ‪‬ﻰ ﻗﺘﻠﻪ‪ ،‬ﻭﺟﺪﻩ ﺍﻷﺷﻌﺚ ﺍﺭﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺘﻪ ﻗﻂ ﺇﻻﱠ ﻫ‪‬ﻤ‪‬ﻤﺖ ﺑﻘﺘﻠﻪ‪.‬‬
‫ﻭﻟﹶﻤ‪‬ﺎ ﻛﺘﺐ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﺇﻟﹶﻰ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺑﺬﻟﻚ‪ ،‬ﻭﺗﺮﺍﺩﻓﺖ ﺇﻟﻴﻪ ﺍﻟﱪﺩ ﺑﺬﻟﻚ؛‬
‫ﻏﻀﺐ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﻜﺘﺐ ﺇﻟﹶﻲ‪ ‬ﺑِﻤﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺑﻌﺾ‬
‫ﺟﻨﺪﻱ‪ ،‬ﻭﻻ ﻣﻦ ﺑﻌﺾ ﺧﺪﻣﻲ‪ ،‬ﻟِﺨ‪‬ﻮﺭﻩ ﻭﺿﻌﻒ ﻗﻮﺗﻪ‪ ،‬ﺃﻣﺎ ﻳﺬﻛﺮ ﺃﺑﺎﻩ ﻣﻦ ﺛﻘﻴﻒ ﻫﺬﺍ‬
‫ﺍﻟﹾﺠ‪‬ﺒ‪‬ﺎﻥ‪ ،‬ﺻﺎﺣﺐ ﻏﺰﺍﻟﺔ ‪-‬ﻳ‪‬ﻌﻨِﻲ‪ :‬ﺃﻥﱠ ﻏﺰﺍﻟﺔ ﺯﻭﺟﺔ ﺷﺒﻴﺐ ﺣ‪‬ﻤ‪‬ﻠﺖ ﻋﻠﻰ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻭﺟﻴﺸﻪ‬
‫)‪ (١‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(١٨٤-١٨٣/٤‬‬

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‫ﻓﺎﻧ‪‬ﻬ‪‬ﺰ‪‬ﻣ‪‬ﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻣﺮﺃﺓ ﻟﹶﻤ‪‬ﺎ ﺩﺧﻠﺖ ﺍﻟﻜﻮﻓﺔ‪.-‬‬
‫ﺛﹸﻢ‪ ‬ﺇﻥ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺟ‪‬ﻤ‪‬ﻊ ﺭﺀﻭﺱ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻗﺎﻝ ﻟﹶﻬ‪‬ﻢ‪ :‬ﺇﻥﱠ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻗﺪ ﺃﻟﹶﺢ‪‬‬
‫ﻋﻠﻴﻜﻢ ﻓِﻲ ﺍﻹﻳﻐﺎﻝ ﻓِﻲ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺍﻟﱠﺘِﻲ ﻗﺪ ﻫﻠﻚ ﻓﻴﻬﺎ ﺇﺧﻮﺍﻧﻜﻢ ﺑﺎﻷﻣﺲ‪ ،‬ﻭﻗﺪ ﺃﻗﺒﻞ‬
‫ﻋﻠﻴﻜﻢ ﻓﺼﻞ ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﱪﺩ‪ ،‬ﻓﺎﻧﻈﺮﻭﺍ ﻓِﻲ ﺃﻣﺮﻛﻢ‪ ،‬ﺃﻣ‪‬ﺎ ﺃﻧﺎ ﻓﻠﺴﺖ ﻣ‪‬ﻄﻴﻌﻪ‪ ،‬ﻭﻻ ﺃﻧﻘﺾ ﺭﺃﻳ‪‬ﺎ‬
‫ﺭﺃﻳﺘﻪ ﺑﺎﻷﻣﺲ‪ ،‬ﺛﹸﻢ‪ ‬ﻗﺎﻡ ﻓﻴﻬﻢ ﺧﻄﻴﺒ‪‬ﺎ ﻓﺄﻋﻠﻤﻬﻢ ﺑِﻤ‪‬ﺎ ﻛﺎﻥ ﺭﺃﻯ ﻣﻦ ﺍﻟﺮﺃﻱ ﻟﻪ ﻭﻟﹶﻬ‪‬ﻢ‪ ،‬ﻭﻃﻠﺐ‬
‫ﻓِﻲ ﺫﻟﻚ ﻣﻦ ﺇﺻﻼﺡ ﺍﻟﺒﻼﺩ ﺍﻟﱠﺘِﻲ ﻓﺘﺤﻮﻫﺎ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻘﻴﻤﻮﺍ ﺑِﻬ‪‬ﺎ ﺣﺘ‪‬ﻰ ﻳ‪‬ﺘ‪‬ﻘﹶﻮﻭﺍ ﺑﻐﻼﺗِﻬﺎ‬
‫ﻭﺃﻣﻮﺍﻟِﻬ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﺨﺮﺝ ﻋﻨﻬﻢ ﻓﺼﻞ ﺍﻟﱪﺩ‪ ،‬ﺛﹸﻢ‪ ‬ﻳﺴﲑﻭﻥ ﻓِﻲ ﺑﻼﺩ ﺍﻟﻌﺪﻭ ﻓﻴﻔﺘ‪‬ﺤ‪‬ﻮﻧ‪‬ﻬ‪‬ﺎ ﺑﻠﺪ‪‬ﺍ ﺑﻠﺪ‪‬ﺍ‬
‫ﺇﻟﹶﻰ ﺃﻥ ﻳ‪‬ﺤﺼ‪‬ﺮ‪‬ﻭﺍ ﺭﺗﺒﻴﻞ ﻣﻠﻚ ﺍﻟﺘﺮﻙ ﻓِﻲ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻈﻤﺎﺀ‪ ،‬ﺛﹸﻢ‪ ‬ﺃﻋﻠﻤﻬﻢ ﺑِﻤ‪‬ﺎ ﻛﺘﺐ ﺇﻟﻴﻪ‬
‫ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻣﻦ ﺍﻷﻣﺮ ﺑِﻤ‪‬ﻌ‪‬ﺎﻟﹶﺠ‪‬ﺔ ﺭﺗﺒﻴﻞ‪.‬‬
‫ﻓﺜﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ‪ ،‬ﺑﻞ ﻧﺄﺑ‪‬ﻰ ﻋ‪‬ﻠﹶﻰ ﻋﺪﻭ ﺍﷲ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ‪ ،‬ﻭﻻ ﻧﺴﻤﻊ ﻟﻪ‪،‬‬
‫ﻭﻻ ﻧﻄﻴﻊ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻣِﺨﻨﻒ‪ :‬ﻓﺤﺪﺛﻨِﻲ ﻣﻄﺮﻑ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻭﺍﺋﻠﺔ ﺍﻟﻜﻨﺎﱐ‪ :‬ﺃﻥ ﺃﺑﺎﻩ ﻛﺎﻥ ﺃﻭﻝ‬
‫ﻣ‪‬ﻦ‪ ‬ﺗﻜﻠﻢ ﻓِﻲ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮ‪‬ﺍ ﺧﻄﻴﺒ‪‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﻣِﻤ‪‬ﺎ ﻗﺎﻝ‪:‬‬
‫ﺇﻥﱠ ﻣ‪‬ﺜﹶﻞﹶ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻓِﻲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻭﻣﺜﻠﻨﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻭﻝ ﻷﺧﻴﻪ‪:‬‬
‫‪    ‬‬

‫‪      ‬‬

‫]ﻫﻞ ﻫﺬﺍ ﺷﻌﺮ؟!!!!!! ﻻ ﻟﻌﻠﻬﺎ ﻣﺜﻞ ﺳﺎﺋﺮ! ﻋﺪ‪‬ﻝ ﻛﺘﺎﺑﺘﻬﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﲨﻠﺔ ﻻ ﺑﻴﺖ ﺷﻌﺮ[‬

‫ﺃﻧﺘﻢ ﺇﺫﺍ ﻇﻔﺮﺗ‪‬ﻢ ﻛﺎﻥ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﻓِﻲ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻭﺇﻥ ﻫﻠﻜﺘﻢ ﻛﻨﺘﻢ ﺍﻷﻋﺪﺍﺀ‬
‫ﺍﻟﺒﻐﻀﺎﺀ‪.‬‬
‫ﺛﹸﻢ‪ ‬ﻗﺎﻝ‪ :‬ﺍﺧﻠﻌﻮﺍ ﻋﺪﻭ ﺍﷲ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ‪-‬ﻭﻟﹶﻢ‪ ‬ﻳﺬﻛﺮ ﺧﻠﻊ ﻋﺒﺪ ﺍﻟﹾﻤ‪‬ﻠﻚ‪ ،-‬ﻭﺑﺎﻳﻌﻮﺍ‬
‫ﻷﻣﲑﻛﻢ ﻋﺒﺪ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦ ﺑﻦ ﺍﻷﺷﻌﺚ؛ ﻓﺈﻧ‪‬ﻲ ﺃﺷﻬﺪﻛﻢ ﺃﻧ‪‬ﻲ ﺃﻭﻝ ﺧﺎﻟﻊ ﻟﻠﺤ‪‬ﺠ‪‬ﺎﺝ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ :‬ﺧﻠﻌﻨﺎ ﻋﺪﻭ ﺍﷲ‪ .‬ﻭﻭﺛﺒﻮﺍ ﺇﻟﹶﻰ ﻋﺒﺪ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦ ﺑﻦ‬
‫ﺍﻷﺷﻌﺚ‪ ،‬ﻓﺒﺎﻳﻌﻮﻩ ﻋﻮﺿ‪‬ﺎ ﻋﻦ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﺬﻛﺮﻭﺍ ﺧﻠﻊ ﻋﺒﺪ ﺍﻟﹾﻤ‪‬ﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪.‬‬

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‫ﻭﺑﻌﺚ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ ﻓﺼ‪‬ﺎﻟﹶﺤ‪‬ﻪ ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ ﻇﻔﺮﻭﺍ ﺑﺎﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ؛ ﻓﻼ‬
‫ﺧﺮﺍﺝ ﻋﻠﻰ ﺭﺗﺒﻴﻞ ﺃﺑﺪ‪‬ﺍ‪ ،‬ﺛﹸﻢ‪ ‬ﺳﺎﺭ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺑﺎﻟﹾﺠ‪‬ﻨ‪‬ﻮﺩ ﺍﻟﺬﻳﻦ ﻣﻌﻪ ﻣ‪‬ﻘﺒﻼﹰ ﻣﻦ ﺳﺠﺴﺘﺎﻥ‬
‫ﺇﻟﹶﻰ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻟﻴﻘﺎﺗﻠﻪ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻨﻪ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻓﹶﻠﹶﻤ‪‬ﺎ ﺗﻮﺳﻄﻮﺍ ﺍﻟﻄﺮﻳﻖ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺧﻠﻌﻨﺎ‬
‫ﻟﻠﺤ‪‬ﺠ‪‬ﺎﺝ ﺧﻠﻊ ﻻﺑﻦ ﻣﺮﻭﺍﻥ‪ .‬ﻓﺨﻠﻌﻮﻫ‪‬ﻤ‪‬ﺎ‪ ،‬ﻭﺟﺪﺩﻭﺍ ﺍﻟﺒﻴﻌﺔ ﻻﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻓﺒﺎﻳﻌﻬﻢ ﻋﻠﻰ‬
‫ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﺧﻠﻊ ﺃﺋﻤ‪‬ﺔ ﺍﻟﻀ‪‬ﻼﻟﺔ‪ ،‬ﻭﺟﻬﺎﺩ ﺍﻟﹾﻤ‪‬ﻠﺤﺪﻳﻦ‪.(١)#‬‬
‫‪‬‬

‫ ﺃﻧ‪‬ﻬ‪‬ﻢ ﺭﺃﻭﺍ ﺃﻧﻔﺴﻬﻢ ﺃﺗﻘﻰ ﷲ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ج!‬‫ﻭﻓِﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﹾﺠ‪‬ﻮﺯﻱ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻭﻻ ﺃﻋﺠﺐ ﻣﻦ ﺍﻗﺘﻨﺎﻉ ﻫﺆﻻﺀ‬
‫ﺑﻌﻠﻤﻬﻢ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻧ‪‬ﻬ‪‬ﻢ ﺃﻋﻠﻢ ﻣﻦ ﻋﻠﻲ‪ ،t ‬ﻓﻘﺪ ﻗﺎﻝ ﺫﻭ ﺍﻟﹾﺨ‪‬ﻮﻳﺼﺮﺓ ﻟﺮﺳﻮﻝ ﺍﷲ ج‪:‬‬
‫‪$‬ﺍﻋﺪﻝ ﻓﻤﺎ ﻋﺪﻟﺖ‪ .#‬ﻭﻣﺎ ﻛﺎﻥ ﺇﺑﻠﻴﺲ ﻟﻴﻬﺘﺪﻱ ﺇﻟﹶﻰ ﻫﺬﻩ ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺎﺯﻱ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ‬
‫ﺍﳋﺬﻻﻥ!!‪ #‬ﺍ’)‪.(٢‬‬
‫ﻭﻣﻦ ﺑﺎﺏ ﺃﻭﻟﹶﻰ ﺃﻻﱠ ﻳﻠﺘﻔﺘﻮﺍ ﺇﻟﹶﻰ ﻛﻼﻡ ﺍﻟﻌ‪‬ﻠﹶﻤ‪‬ﺎﺀ‪ ،‬ﻭﺍﻷﺧﺬ ﻋﻨﻬﻢ!!!‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪- (’٧٢٨‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻓﻬﺆﻻﺀ ﺃﺻﻞ ﺿ‪‬ﻼﻟِﻬﻢ‪:‬‬
‫ﺍﻋﺘﻘﺎﺩﻫﻢ ﻓِﻲ ﺃﺋﻤ‪‬ﺔ ﺍﻟﹾﻬ‪‬ﺪ‪‬ﻯ ﻭ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﺃﻧ‪‬ﻬ‪‬ﻢ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺃﻧ‪‬ﻬ‪‬ﻢ‬
‫ﺿﺎﻟﻮﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﺄﺧﺬ ﺍﻟﹾﺨ‪‬ﺎﺭﺟﲔ ﻋﻦ ﺍﻟﺴﻨ‪‬ﺔ ﻣﻦ ﺍﻟﺮ‪‬ﺍﻓﻀ‪‬ﺔ ﻭﻧ‪‬ﺤﻮﻫﻢ‪ ،‬ﺛﹸﻢ‪ ‬ﻳﻌﺪﻭﻥ ﻣﺎ ﻳﺮﻭﻥ‬
‫ﺃﻧﻪ ﻇﻠﻢ ﻋﻨﺪﻫﻢ ﻛﻔﺮ‪‬ﺍ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺮﺗﺒﻮﻥ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻜﻔﺮ ﺃﺣﻜﺎﻣ‪‬ﺎ ﺍﺑﺘﺪﻋﻮﻫﺎ‪.‬‬
‫ﻓﻬﺬﻩ ﺛﻼﺙ ﻣﻘﺎﻣﺎﺕ ﻟﻠﻤﺎﺭﻗﲔ ﻣﻦ ﺍﻟﹾﺤ‪‬ﺮ‪‬ﻭﺭﻳ‪‬ﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻭﻧ‪‬ﺤﻮﻫﻢ‪ ،‬ﻓِﻲ ﻛﻞ ﻣﻘﺎﻡ‬
‫ﺗﺮﻛﻮﺍ ﺑﻌﺾ ﺃﺻﻮﻝ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺘ‪‬ﻰ ﻣﺮﻗﻮﺍ ﻣﻨﻪ ﻛﹶﻤ‪‬ﺎ ﻣ‪‬ﺮ‪‬ﻕ ﺍﻟﺴ‪‬ﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴ‪‬ﺔ‪ #‬ﺍ’)‪.(٣‬‬
‫)‪ (١‬ﺍﺑﻦ ﻛﺜﲑ ‪$‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ #‬ﺃﺣﺪﺍﺙ ﺳﻨﺔ )‪(’٨١‬‬
‫)‪ (٢‬ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ )ﺹ‪.(٩٥‬‬
‫)‪ (٣‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٤٩٧/٢٨‬‬

‫‪-٦٥-‬‬

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‫ ﺃﻥﱠ ﻣﺒﺪﺃ ﺧﺮﻭﺟﻬﻢ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻫﻮ ﺇﺛﺎﺭﺓ ﻗﻀﻴﺔ ﺗﻮﺯﻳﻊ ﺍﻟﺜﺮﻭﺓ‪:‬‬‫ﻓﻬﺬﺍ ﺳﻠﻔﻬﻢ ﻭﺃﻭﻟﹸﻬ‪‬ﻢ ﻳﻘﻮﻝ ﻟﺮﺳﻮﻝ ﺍﷲ ج‪ :‬ﻫﺬﻩ ﻗﺴﻤﺔ ﻣﺎ ﺃﹸﺭﻳﺪ ﺑ‪‬ﻬ‪‬ﺎ ﻭﺟﻪ ﺍﷲ‪.#‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﺟ‪‬ﺎﺀَ ﻓِﻲ ﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺴ‪‬ﺎﺑﻖ‪ :‬ﻋﻦ ﺃﺑِﻲ ﺳﻌﻴﺪ ‪ t‬ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻤ‪‬ﺎ‬
‫ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﻋِﻨ‪‬ﺪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﻘﹾﺴِﻢ‪ ‬ﻗِﺴ‪‬ﻤ‪‬ﺎ ﺃﹶﺗ‪‬ﺎﻩ‪ ‬ﺫﹸﻭ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﻳ‪‬ﺼِﺮ‪‬ﺓِ ‪-‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﻣِﻦ‪ ‬ﺑ‪‬ﻨِﻲ‬
‫ﺗ‪‬ﻤِﻴﻢٍ‪ -‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺍﻋ‪‬ﺪِﻝﹾ‪ .‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻭ‪‬ﻳ‪‬ﻠﹶﻚ‪ !!‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻌ‪‬ﺪِﻝﹸ ﺇِﺫﹶﺍ ﻟﹶﻢ‪ ‬ﺃﹶﻋ‪‬ﺪِﻝﹾ؟! ﻗﹶﺪ‪ ‬ﺧِﺒ‪‬ﺖ‪‬‬
‫ﻭ‪‬ﺧ‪‬ﺴِﺮ‪‬ﺕ‪ ‬ﺇِﻥﹾ ﻟﹶﻢ‪ ‬ﺃﹶﻛﹸﻦ‪ ‬ﺃﹶﻋ‪‬ﺪِﻝﹸ‪.(١)#‬‬
‫ ﺃﻧ‪‬ﻬ‪‬ﻢ ﺷﻬﺮﻭﺍ ﺍﻟﺴ‪‬ﻴﻒ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ ،‬ﻳ‪‬ﻘﺘ‪‬ﻠﹸﻮﻥ ﺃﹶﻫ‪‬ﻞﹶ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ‪‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥﹶ ﺃﻫﻞ ﺍﻷَﻭﺛﹶﺎﻥ‪:‬‬‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﺳ‪‬ﻌِﻴﺪٍ ‪ t‬ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﻌ‪‬ﺚﹶ ﻋ‪‬ﻠِﻲ‪ t ‬ﺇِﻟﹶﻰ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج‬
‫ﺑِﺬﹸﻫ‪‬ﻴ‪‬ﺒ‪‬ﺔٍ‪ ،‬ﻓﹶﻘﹶﺴ‪‬ﻤ‪‬ﻬ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺍﻷَﺭ‪‬ﺑ‪‬ﻌ‪‬ﺔِ‪ :‬ﺍﻷَﻗﹾﺮ‪‬ﻉِ ﺑ‪‬ﻦِ ﺣ‪‬ﺎﺑِﺲٍ ﺍﻟﹾﺤ‪‬ﻨ‪‬ﻈﹶﻠِﻲ‪ ‬ﺛﹸﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﺠ‪‬ﺎﺷِﻌِﻲ‪ ،‬ﻭ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ‪‬ﺔﹶ ﺑ‪‬ﻦِ‬
‫ﺑ‪‬ﺪ‪‬ﺭٍ ﺍﻟﹾﻔﹶﺰ‪‬ﺍﺭِﻱ‪ ،‬ﻭ‪‬ﺯ‪‬ﻳ‪‬ﺪٍ ﺍﻟﻄﱠﺎِﺋﻲ‪ ،‬ﺛﹸﻢ‪ ‬ﺃﹶﺣ‪‬ﺪِ ﺑ‪‬ﻨِﻲ ﻧ‪‬ﺒ‪‬ﻬ‪‬ﺎﻥﹶ‪ ،‬ﻭ‪‬ﻋ‪‬ﻠﹾﻘﹶﻤ‪‬ﺔﹶ ﺑ‪‬ﻦِ ﻋ‪‬ﻼﺛﹶﺔﹶ ﺍﻟﹾﻌ‪‬ﺎﻣِﺮِﻱ‪ ،‬ﺛﹸﻢ‪ ‬ﺃﹶﺣ‪‬ﺪِ‬
‫ﺑ‪‬ﻨِﻲ ﻛِﻼﺏٍ‪ ،‬ﻓﹶﻐ‪‬ﻀِﺒ‪‬ﺖ‪ ‬ﻗﹸﺮ‪‬ﻳ‪‬ﺶ‪ ‬ﻭ‪‬ﺍﻷَﻧ‪‬ﺼ‪‬ﺎﺭ‪‬؛ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﻌ‪‬ﻄِﻲ ﺻ‪‬ﻨ‪‬ﺎﺩِﻳﺪ‪ ‬ﺃﹶﻫ‪‬ﻞِ ﻧ‪‬ﺠ‪‬ﺪٍ ﻭ‪‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻨ‪‬ﺎ!! ﻗﹶﺎﻝﹶ‪:‬‬
‫ﺇِﻧ‪‬ﻤ‪‬ﺎ ﺃﹶﺗ‪‬ﺄﹶﻟﱠﻔﹸﻬ‪‬ﻢ‪ .‬ﻓﹶﺄﹶﻗﹾﺒ‪‬ﻞﹶ ﺭ‪‬ﺟ‪‬ﻞﹲ ﻏﹶﺎﺋِﺮ‪ ‬ﺍﻟﹾﻌ‪‬ﻴ‪‬ﻨ‪‬ﻴ‪‬ﻦِ‪ ،‬ﻣ‪‬ﺸ‪‬ﺮِﻑ‪ ‬ﺍﻟﹾﻮ‪‬ﺟ‪‬ﻨ‪‬ﺘ‪‬ﻴ‪‬ﻦِ‪ ،‬ﻧ‪‬ﺎﺗِﺊﹸ ﺍﻟﹾﺠ‪‬ﺒِﲔِ‪ ،‬ﻛﹶﺚﱡ ﺍﻟﻠﱢﺤ‪‬ﻴ‪‬ﺔِ‬
‫ﻣ‪‬ﺤ‪‬ﻠﹸﻮﻕ‪‬؛ ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺍﺗ‪‬ﻖِ ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ !!‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻄِﻊ ﺍﻟﻠﱠﻪ‪ ‬ﺇِﺫﹶﺍ ﻋ‪‬ﺼ‪‬ﻴ‪‬ﺖ‪ ،‬ﺃﹶﻳ‪‬ﺄﻣ‪‬ﻨ‪‬ﻨِﻲ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ‬
‫ﺃﹶﻫ‪‬ﻞِ ﺍﻷَﺭ‪‬ﺽِ ﻓﹶﻼ ﺗ‪‬ﺄﻣ‪‬ﻨ‪‬ﻮﻧِﻲ؟! ﻓﹶﺴ‪‬ﺄﹶﻟﹶﻪ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﻗﹶﺘ‪‬ﻠﹶﻪ‪- ‬ﺃﹶﺣ‪‬ﺴِﺒ‪‬ﻪ‪ ‬ﺧ‪‬ﺎﻟِﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻮ‪‬ﻟِﻴﺪِ‪ -‬ﻓﹶﻤ‪‬ﻨ‪‬ﻌ‪‬ﻪ‪ ،‬ﻓﹶﻠﹶﻤ‪‬ﺎ ﻭ‪‬ﻟﱠﻰ‬
‫ﺿﺌﹾﻀِﺊِ ﻫ‪‬ﺬﹶﺍ ‪-‬ﺃﹶﻭ‪ ‬ﻓِﻲ ﻋ‪‬ﻘِﺐِ ﻫ‪‬ﺬﹶﺍ‪ -‬ﻗﹶﻮ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﻘﹾﺮ‪‬ﺀُﻭﻥﹶ ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥﹶ ﻻ ﻳ‪‬ﺠ‪‬ﺎﻭِﺯ‪ ‬ﺣ‪‬ﻨ‪‬ﺎﺟِﺮ‪‬ﻫ‪‬ﻢ‪،‬‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺇِﻥﱠ ﻣِﻦ‪ِ ‬‬
‫ﻳ‪‬ﻤ‪‬ﺮ‪‬ﻗﹸﻮﻥﹶ ﻣِﻦ‪ ‬ﺍﻟﺪ‪‬ﻳﻦِ ﻣ‪‬ﺮ‪‬ﻭﻕ‪ ‬ﺍﻟﺴ‪‬ﻬ‪‬ﻢِ ﻣِﻦ‪ ‬ﺍﻟﺮ‪‬ﻣِﻴ‪‬ﺔِ‪ ،‬ﻳ‪‬ﻘﹾﺘ‪‬ﻠﹸﻮﻥﹶ ﺃﹶﻫ‪‬ﻞﹶ ﺍ ِﻹﺳ‪‬ﻼﻡِ‪ ،‬ﻭ‪‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥﹶ ﺃﹶﻫ‪‬ﻞﹶ ﺍﻷَﻭ‪‬ﺛﹶﺎﻥِ‪ ،‬ﻟﹶﺌِﻦ‪‬‬
‫ﺃﹶﻧ‪‬ﺎ ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹾﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﻷَﻗﹾﺘ‪‬ﻠﹶﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻗﹶﺘ‪‬ﻞﹶ ﻋ‪‬ﺎﺩٍ‪.(٢)#‬‬
‫)‪ (١‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻓِﻲ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪،(٣٦١٠‬‬
‫ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻭﺻﻔﺎﺗ‪‬ﻬﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(١٠٦٤‬ﻭﺳﻴﺄﺗِﻲ ﻟﻔﻈﻬﺎ ﺗﺎﻣ‪‬ﺎ‪،‬‬
‫ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻌﻠﻘﹰﺎ ﻓِﻲ ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﷲ ‪﴿ :T‬ﻭﺃﻣﺎ ﻋﺎﺩ ﻓﺄﻫﻠﻜﻮﺍ ﺑﺮﻳﺢ ‪﴾...‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٣٤٤‬ﻭﻭﺻﻠﻪ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺍﷲ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬

‫=‬

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‫ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻭﻳ‪‬ﻜﻔﱢﺮ‪‬ﻭﻥ ﻣ‪‬ﻦ ﺧﺎﻟﻔﻬﻢ‪ ،‬ﻭﻳﺴﺘﺤﻠﻮﻥ‬
‫ﻣﻨﻪ ﻻﺭﺗﺪﺍﺩﻩ ﻋﻨﺪﻫﻢ ﻣﺎ ﻻ ﻳﺴﺘﺤﻠﻮﻧﻪ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ‪ ،‬ﻛﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻓﻴﻬﻢ‪:‬‬
‫)ﻳ‪‬ﻘﹾﺘ‪‬ﻠﹸﻮﻥﹶ ﺃﹶﻫ‪‬ﻞﹶ ﺍ ِﻹﺳ‪‬ﻼﻡِ‪ ،‬ﻭ‪‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥﹶ ﺃﹶﻫ‪‬ﻞﹶ ﺍﻷَﻭ‪‬ﺛﹶﺎﻥِ( ‪ #...‬ﺍ’)‪.(١‬‬
‫ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻻ ﺗﻨﻔﻊ ﺻﺎﺣﺒﻬﺎ ﺇﺫﺍ ﻟﹶﻢ‪ ‬ﻳﻠﺘﺰﻡ ﺑِﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻋﻠﻴﻪ ﺍﻟﻨ‪‬ﺒِﻲ ج‬‫ﻭﺃﺻﺤﺎﺑﻪ‪:‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﺟ‪‬ﺎﺀَ ﻓِﻲ ﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺴ‪‬ﺎﺑﻖ ﻋﻦ ﺃﺑِﻲ ﺳﻌﻴﺪ ‪ t‬ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻤ‪‬ﺎ‬
‫ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﻋِﻨ‪‬ﺪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﻘﹾﺴِﻢ‪ ‬ﻗِﺴ‪‬ﻤ‪‬ﺎ ﺃﹶﺗ‪‬ﺎﻩ‪ ‬ﺫﹸﻭ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﻳ‪‬ﺼِﺮ‪‬ﺓِ ‪-‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﻣِﻦ‪ ‬ﺑ‪‬ﻨِﻲ‬
‫ﺗ‪‬ﻤِﻴﻢٍ‪ -‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺍﻋ‪‬ﺪِﻝﹾ!!! ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻭ‪‬ﻳ‪‬ﻠﹶﻚ‪ !!‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻌ‪‬ﺪِﻝﹸ ﺇِﺫﹶﺍ ﻟﹶﻢ‪ ‬ﺃﹶﻋ‪‬ﺪِﻝﹾ؟! ﻗﹶﺪ‪ ‬ﺧِﺒ‪‬ﺖ‪‬‬
‫ﻭ‪‬ﺧ‪‬ﺴِﺮ‪‬ﺕ‪ ‬ﺇِﻥﹾ ﻟﹶﻢ‪ ‬ﺃﹶﻛﹸﻦ‪ ‬ﺃﹶﻋ‪‬ﺪِﻝﹸ‪ .‬ﻓﹶﻘﹶﺎﻝﹶ ﻋ‪‬ﻤ‪‬ﺮ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺍﺋﹾﺬﹶﻥﹾ ﻟِﻲ ﻓِﻴﻪِ ﻓﹶﺄﹶﺿ‪‬ﺮِﺏ‪ ‬ﻋ‪‬ﻨ‪‬ﻘﹶﻪ‪‬؟‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺩ‪‬ﻋ‪‬ﻪ‪‬؛ ﻓﹶﺈِﻥﱠ ﻟﹶﻪ‪ ‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻘِﺮ‪ ‬ﺃﹶﺣ‪‬ﺪ‪‬ﻛﹸﻢ‪ ‬ﺻ‪‬ﻼﺗ‪‬ﻪ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺻ‪‬ﻼﺗِﻬِﻢ‪ ،‬ﻭ‪‬ﺻِﻴ‪‬ﺎﻣ‪‬ﻪ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺻِﻴ‪‬ﺎﻣِﻬِﻢ‪،‬‬
‫ﻳ‪‬ﻘﹾﺮ‪‬ﺀُﻭﻥﹶ ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥﹶ ﻻ ﻳ‪‬ﺠ‪‬ﺎﻭِﺯ‪ ‬ﺗ‪‬ﺮ‪‬ﺍﻗِﻴ‪‬ﻬ‪‬ﻢ‪ ،‬ﻳ‪‬ﻤ‪‬ﺮ‪‬ﻗﹸﻮﻥﹶ ﻣِﻦ‪ ‬ﺍﻟﺪ‪‬ﻳﻦِ ﻛﹶﻤ‪‬ﺎ ﻳ‪‬ﻤ‪‬ﺮ‪‬ﻕ‪ ‬ﺍﻟﺴ‪‬ﻬ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺮ‪‬ﻣِﻴ‪‬ﺔِ‪ ،‬ﻳ‪‬ﻨ‪‬ﻈﹶﺮ‪ ‬ﺇِﻟﹶﻰ‬
‫ﻧ‪‬ﺼ‪‬ﻠِﻪِ ﻓﹶﻼ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻓِﻴﻪِ ﺷ‪‬ﻲ‪‬ﺀٌ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﻈﹶﺮ‪ ‬ﺇِﻟﹶﻰ ﺭِﺻ‪‬ﺎﻓِﻪِ ﻓﹶﻤ‪‬ﺎ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻓِﻴﻪِ ﺷ‪‬ﻲ‪‬ﺀٌ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﻈﹶﺮ‪ ‬ﺇِﻟﹶﻰ ﻧ‪‬ﻀِﻴ‪‬ﻪِ ﻭ‪‬ﻫ‪‬ﻮ‪‬‬

‫ﻗِﺪ‪‬ﺣ‪‬ﻪ‪ ‬ﻓﹶﻼ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻓِﻴﻪِ ﺷ‪‬ﻲ‪‬ﺀٌ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﻈﹶﺮ‪ ‬ﺇِﻟﹶﻰ ﻗﹸﺬﹶﺫِﻩِ ﻓﹶﻼ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻓِﻴﻪِ ﺷ‪‬ﻲ‪‬ﺀٌ‪ ،‬ﻗﹶﺪ‪ ‬ﺳ‪‬ﺒ‪‬ﻖ‪ ‬ﺍﻟﹾﻔﹶﺮ‪‬ﺙﹶ ﻭ‪‬ﺍﻟﺪ‪‬ﻡ‪.‬‬
‫ﺁﻳ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﺃﹶﺳ‪‬ﻮ‪‬ﺩ‪ ،‬ﺇِﺣ‪‬ﺪ‪‬ﻯ ﻋ‪‬ﻀ‪‬ﺪ‪‬ﻳ‪‬ﻪِ ﻣِﺜﹾﻞﹸ ﺛﹶﺪ‪‬ﻱِ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺃﹶﺓِ ‪-‬ﺃﹶﻭ‪ ‬ﻣِﺜﹾﻞﹸ ﺍﻟﹾﺒ‪‬ﻀ‪‬ﻌ‪‬ﺔِ‪ -‬ﺗ‪‬ﺪ‪‬ﺭ‪‬ﺩ‪‬ﺭ‪،‬‬
‫ﻭ‪‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﻮﻥﹶ ﻋ‪‬ﻠﹶﻰ ﺣِﲔِ ﻓﹸﺮ‪‬ﻗﹶﺔٍ ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ‪.‬‬
‫ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﺳ‪‬ﻌِﻴﺪٍ‪ :‬ﻓﹶﺄﹶﺷ‪‬ﻬ‪‬ﺪ‪ ‬ﺃﹶﻧ‪‬ﻲ ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺤ‪‬ﺪِﻳﺚﹶ ﻣِﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج‪ ،‬ﻭ‪‬ﺃﹶﺷ‪‬ﻬ‪‬ﺪ‪‬‬
‫ﺃﹶﻥﱠ ﻋ‪‬ﻠِﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ﻗﹶﺎﺗ‪‬ﻠﹶﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﺃﹶﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻪ‪ ،‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺑِﺬﹶﻟِﻚ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞِ ﻓﹶﺎﻟﹾﺘ‪‬ﻤِﺲ‪‬؛ ﻓﹶﺄﹸﺗِﻲ‪ ‬ﺑِﻪِ ﺣ‪‬ﺘ‪‬ﻰ‬

‫=‬

‫﴾ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٧٤٣٢‬ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻭﺻﻔﺎﺗ‪‬ﻬﻢ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪.(١٠٦٤‬‬
‫)‪ (١‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٣٥٥/٢‬‬

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‫ﻧ‪‬ﻈﹶﺮ‪‬ﺕ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ ﻋ‪‬ﻠﹶﻰ ﻧ‪‬ﻌ‪‬ﺖِ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﺍﻟﱠﺬِﻱ ﻧ‪‬ﻌ‪‬ﺘ‪‬ﻪ‪.(١)#‬‬
‫ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ج ﺑﻘﺘﻠﻬﻢ‪:‬‬‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ‪- (’٧٢٨‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻓﻬﺆﻻﺀ ﻣﻊ ﻛﺜﺮﺓ‬
‫ﺻ‪‬ﻼﺗِﻬﻢ ﻭﺻﻴﺎﻣﻬﻢ ﻭﻗﺮ‪‬ﺍﺀﺗِﻬﻢ‪ ،‬ﻭﻣﺎ ﻫ‪‬ﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺰﻫﺎﺩﺓ‪ :‬ﺃﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ ج ﺑﻘﺘﻠﻬﻢ‪،‬‬
‫ﻭﻗﺘﻠﻬﻢ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨ‪‬ﺒِﻲ ج؛ ﻭﺫﻟﻚ ﻟِﺨ‪‬ﺮ‪‬ﻭﺟﻬﻢ ﻋﻦ‬
‫ﺳﻨ‪‬ﺔ ﺍﻟﻨ‪‬ﺒِﻲ ﻭﺷﺮﻳﻌﺘﻪ‪ #‬ﺍ’)‪.(٢‬‬
‫ ﺃﻥﱠ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺴ‪‬ﻼﻣﺔ ﻣﻦ ﺍﻟﻔﺘ‪‬ﻦ ﻭﻣﻦ ﺍﻟﻀ‪‬ﻼﻻﺕ‪ :‬ﻟﺰﻭﻡ ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻭﺇﻣﺎﻣﻬﻢ‪،‬‬‫ﻭﺍﻟﹾﺤ‪‬ﺬﹶﺭ ﻣﻦ ﺍﻟﻔﹸﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺗﻜﻔﲑ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻭﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤ‪‬ﺔ‪:‬‬
‫ﻭﻣِﻤ‪‬ﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﻓِﻲ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺍﻟﺴ‪‬ﺎﺑﻖ‪$ :‬ﻭ‪‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﻮﻥﹶ ﻋ‪‬ﻠﹶﻰ ﺣِﲔِ ﻓﹸﺮ‪‬ﻗﹶﺔٍ ﻣِﻦ‪‬‬
‫ﺍﻟﻨ‪‬ﺎﺱِ‪.#‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻭﻟﹶﻬ‪‬ﻢ ‪-‬ﺃﻱ‪ :‬ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ‪ -‬ﺧ‪‬ﺎﺻ‪‬ﺘﺎﻥ ﻣﺸﻬﻮﺭﺗﺎﻥ‬
‫ﻓﺎﺭﻗﻮﺍ ﺑِﻬﻤﺎ ‪‬ﺟﻤ‪‬ﺎﻋﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻭﺃﺋﻤﺘﻬﻢ‪:‬‬
‫ ﺃﺣﺪﻫ‪‬ﻤ‪‬ﺎ‪ :‬ﺧﺮﻭﺟﻬﻢ ﻋﻦ ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﻣﺎ ﻟﻴﺲ ﺑﺴﻴﺌﺔ ﺳﻴﺌﺔ‪ ،‬ﺃﻭ ﻣﺎ ﻟﻴﺲ‬‫ﺑِﺤ‪‬ﺴ‪‬ﻨﺔ ﺣ‪‬ﺴ‪‬ﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﻇﻬﺮﻭﻩ ﰲ ﻭﺟﻪ ﺍﻟﻨ‪‬ﺒِﻲ ج؛ ﺣﻴﺚ ﻗﺎﻝ ﻟﻪ ﺫﻭ‬
‫ﺍﻟﹾﺨ‪‬ﻮ‪‬ﻳﺼﺮﺓ ﺍﻟﺘﻤﻴﻤﻲ‪$ :‬ﺍﻋ‪‬ﺪِﻝﹾ؛ ﻓﹶﺈﻧ‪‬ﻚ‪ ‬ﻟﹶﻢ‪ ‬ﺗ‪‬ﻌ‪‬ﺪِﻝﹾ‪ .#‬ﺣﺘ‪‬ﻰ ﻗﺎﻝ ﻟﻪ ﺍﻟﻨ‪‬ﺒِﻲ ج‪$ :‬ﻭ‪‬ﻳ‪‬ﻠﹶﻚ‪ !!‬ﻭ‪‬ﻣ‪‬ﻦ‪‬‬
‫ﻳ‪‬ﻌ‪‬ﺪِﻝﹸ ﺇِﺫﹶﺍ ﻟﹶﻢ‪ ‬ﺃﹶﻋ‪‬ﺪِﻝﹾ؟! ﻟﹶﻘﹶﺪ‪ ‬ﺧِﺒ‪‬ﺖ‪ ‬ﻭ‪‬ﺧ‪‬ﺴِﺮ‪‬ﺕ‪ ‬ﺇِﻥﹾ ﻟﹶﻢ‪ ‬ﺃﹶﻋ‪‬ﺪِﻝﹾ‪... #‬‬
‫ ﺍﻟﻔﺮﻕ ﺍﻟﺜﺎﻧِﻲ ﻓِﻲ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻭﺃﻫﻞ ﺍﻟﺒﺪﻉ‪ :‬ﺃﻧ‪‬ﻬ‪‬ﻢ ﻳﻜﻔﺮﻭﻥ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﻟﺴﻴﺌﺎﺕ‪،‬‬‫ﻭﻳﺘﺮﺗﺐ ﻋ‪‬ﻠﹶﻰ ﺗﻜﻔﲑﻫﻢ ﺑﺎﻟﺬﻧﻮﺏ ﺍﺳﺘﺤﻼﻝ ﺩﻣﺎﺀ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻭﺃﻣﻮﺍﻟِﻬﻢ‪ ،‬ﻭﺃﻥﱠ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٦١٠‬ﻭﻣﺴﻠﻢ‬
‫ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻭﺻﻔﺎﺗ‪‬ﻬ‪‬ﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٠٦٤‬‬
‫)‪ (٢‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٤٧٣/١١‬‬

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‫ﺩﺍﺭ ﺣﺮﺏ‪ ،‬ﻭﺩﺍﺭﻫﻢ ﻫﻲ ﺩﺍﺭ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ #‬ﺍ’)‪.(١‬‬
‫ ﺃﻧ‪‬ﻬ‪‬ﻢ ﻳﺴﺘﺪﻟﻮﻥ ﺑﺂﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﹾﺤ‪‬ﻜﻴﻢ ﻻ ﻳ‪‬ﺤﺴﻨﻮﻥ ﻓﻬﻤﻬﺎ ﻋ‪‬ﻠﹶﻰ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﻳ‪‬ﻨ‪‬ﺰﻟﻮﻥ‬‫ﻧﺼﻮﺹ ﺍﻟﺸ‪‬ﺮﻉ ﻓِﻲ ﻏﲑ ﻣ‪‬ﺤﻠﻬﺎ‪ ،‬ﻭﻳ‪‬ﺘﺮﻛﻮﻥ ﻣﺎ ﺟ‪‬ﺎﺀَ ﻋﻦ ﺍﻟﺴ‪‬ﻠﻒ ﺍﻟﺼ‪‬ﺎﻟِﺢ‪:‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ t‬ﻟﹶﻬ‪‬ﻢ‪$ :‬ﺃﺗﻴﺘﻜﻢ ﻣﻦ ﻋﻨﺪ ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻣﻦ ﻋﻨﺪ‬
‫ﺻﻬﺮ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻭﻋﻠﻴﻬﻢ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻠﻪ ﻣﻨﻜﻢ!‪.#‬‬
‫ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻭﻛﺎﻧﺖ ﺍﻟﺒﺪﻉ ﺍﻷﻭﻟﹶﻰ ‪-‬ﻣﺜﻞ ﺑﺪﻋﺔ‬
‫ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ‪ -‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﻫﻲ ﻣﻦ ﺳﻮﺀ ﻓﻬﻤﻬﻢ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻟﹶﻢ‪ ‬ﻳﻘﺼﺪﻭﺍ ﻣ‪‬ﻌ‪‬ﺎﺭﺿﺘﻪ‪ ،‬ﻟﻜﻦ ﻓﻬﻤﻮﺍ ﻣﻨﻪ‬
‫ﻣﺎ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺪ‪‬ﻝ ﻋﻠﻴﻪ؛ ﻓﻈﻨﻮﺍ ﺃﻧﻪ ﻳ‪‬ﺠﻮﺯ ﺗﻜﻔﲑ ﺃﺭﺑﺎﺏ ﺍﻟﺬﻧﻮﺏ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﹾﻤ‪‬ﺆﻣﻦ ﻫﻮ ﺍﻟﱪ‬
‫ﺍﻟﺘﻘﻲ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻤﻦ ﻟﹶﻢ‪ ‬ﻳﻜﻦ ﺑﺮ‪‬ﺍ ﺗﻘﻴ‪‬ﺎ؛ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻭﻫﻮ ﻣ‪‬ﺨ‪‬ﻠﺪ ﻓِﻲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺛﹸﻢ‪ ‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻣ‪‬ﻦ‪ ‬ﻭﺍﻻﻫ‪‬ﻤ‪‬ﺎ ﻟﻴﺴﻮﺍ ﺑِﻤ‪‬ﺆﻣﻨﲔ؛ ﻷﻧ‪‬ﻬ‪‬ﻢ ﺣﻜﻤﻮﺍ ﺑﻐﲑ ﻣﺎ‬
‫ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻓﻜﺎﻧﺖ ﺑﺪﻋﺘﻬﻢ ﻟﹶﻬ‪‬ﺎ ﻣ‪‬ﻘﹶﺪﻣﺘﺎﻥ‪:‬‬
‫ ﺍﻟﻮﺍﺣﺪﺓ‪ :‬ﺃﻥﱠ ﻣ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ ﺑﻌﻤﻞ‪ ،‬ﺃﻭ ﺑﺮﺃﻱ ﺃﺧﻄﺄ ﻓﻴﻪ؛ ﻓﻬﻮ ﻛﺎﻓﺮ‪.‬‬‫ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥﱠ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻴ‪‬ﺎ ﻭﻣ‪‬ﻦ ﻭﺍﻻﻫ‪‬ﻤ‪‬ﺎ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ‪.‬‬‫ﻭﻟِﻬ‪‬ﺬﹶﺍ ﻳ‪‬ﺠﺐ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺗﻜﻔﲑ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﻟﹾﺨ‪‬ﻄﹶﺎﻳﺎ؛ ﻓﺈﻧﻪ ﺃﻭﻝ ﺑﺪﻋﺔ‬
‫ﻇﻬﺮﺕ ﻓِﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻜﻔﱠﺮ ﺃﻫﻠﹸﻬﺎ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ ،‬ﻭﺍﺳﺘﺤﻠﻮﺍ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﹶﻬ‪‬ﻢ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ‬
‫ﻋﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﻓِﻲ ﺫﻣ‪‬ﻬﻢ ﻭﺍﻷﻣﺮ ﺑﻘﺘﺎﻟِﻬﻢ‪ #‬ﺍ’)‪.(٢‬‬
‫ ﺟﺎﺀ ﻓِﻲ ﻗﺼ‪‬ﺔ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ‪$ :‬ﺃﻥﱠ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻟﻘﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﻮﺍ ﻓِﻲ‬‫ﻣ‪‬ﻨ‪‬ﺰﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺍﻟﺮﺍﺳﺒِﻲ‪ ،‬ﻓﺨﻄﺒﻬﻢ ﻭﺯﻫﺪﻫﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺑﺎﻷﻣﺮ‬
‫ﺑﺎﻟﹾﻤ‪‬ﻌﺮ‪‬ﻭﻑ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﻤ‪‬ﻨﻜﺮ ‪ ..‬ﺛﹸﻢ‪ ‬ﻗﺎﻝ‪ :‬ﺍﺧﺮﺟﻮﺍ ﺑﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻈﺎﻟِﻢ ﺃﻫﻠﻬﺎ‬
‫)‪ (١‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٧٣-٧٢/١٩‬‬
‫)‪ (٢‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٣١-٣٠/١٣‬‬

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‫ﺠﺒ‪‬ﺎﻝ‪ ،‬ﺃﻭ ﺇﻟﹶﻰ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﹾﻤ‪‬ﺪ‪‬ﺍﺋﻦ‪ .‬ﻣﻨﻜﺮﻳﻦ ﻟِﻬ‪‬ﺬﻩ ﺍﻟﺒﺪﻉ ﺍﻟﹾﻤ‪‬ﻀﻠﺔ‪.‬‬
‫ﺇﻟﹶﻰ ﺑﻌﺾ ﻛﻬﻮﻑ ﺍﻟﹾ ِ‬
‫ﻓﻘﺎﻝ ﺣﺮﻗﻮﺹ ﺑﻦ ﺯﻫﲑ‪ :‬ﺇﻥﱠ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻗﻠﻴﻞ‪ ،‬ﻭﺇﻥﱠ ﺍﻟﻔﺮﺍﻕ ﻟﹶﻬ‪‬ﺎ ﻭﺷﻴﻚ‪،‬‬
‫ﻓﻼ ﺗﺪﻋﻮﻧﻜﻢ ﺑﺰﻳﻨﺘﻬﺎ ﻭﺑ‪‬ﻬﺠﺘﻬﺎ ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﻘﹶﺎﻡ ﺑِﻬ‪‬ﺎ‪ ،‬ﻭﻻ ﺗﻜﻔﻨﻜﻢ ﻋﻦ ﻃﻠﺐ ﺍﻟﹾﺤ‪‬ﻖ‪ ‬ﻭﺇﻧﻜﺎﺭ‬
‫ﺍﻟﻈﻠﻢ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻣ‪‬ﺤﺴﻨﻮﻥ‪.(١)#‬‬
‫]ﻭﻓِﻲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﱪﺓ ﻟﻜﻞ ﻣ‪‬ﻌﺘﱪ ﺑﺄﻥﱠ ﻫﺆﻻﺀ ﺯﻫﺪﻭﺍ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﹾﻤ‪‬ﻌﺮ‪‬ﻭﻑ‬
‫ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﹾﻤ‪‬ﻨﻜﺮ ‪-‬ﺣﺴﺐ ﻓﻬﻤﻬﻢ‪ ،-‬ﻭﻳﻨﻜﺮﻭﻥ ﺍﻟﻈﻠﻢ ‪-‬ﺣﺴﺐ ﺯﻋﻤﻬﻢ‪ ،-‬ﻭﻗﺎﺭﻧﻮﺍ‬
‫ﺑﲔ ﻓﻌﻞ ﻫﺆﻻﺀ ﻭﻛﻼﻣﻬﻢ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣ‪‬ﻦ ﻳﺰﻋﻢ ﺍﻹﺻﻼﺡ ﻓِﻲ ﻗﻨﺎﺓ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻭﺃﻧﻪ‬
‫ﺇﻧ‪‬ﻤ‪‬ﺎ ﻳﻨﺸﺮ ﻣﻌﺎﻳﺐ ﻭﻣﺴﺎﻭﺉ ﺍﻟﹾﺤ‪‬ﻜﱠﺎﻡ ﻓِﻲ ﺍﻟﺴﻌﻮﺩﻳ‪‬ﺔ ﻣﻦ ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﻟﹾﻤ‪‬ﻌﺮ‪‬ﻭﻑ ﻭﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﻟﹾﻤ‪‬ﻨﻜﹶﺮ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﺘ‪‬ﺸ‪‬ﺎﺑ‪‬ﻬﺖ ﻗﻠﻮﺑ‪‬ﻬﻢ؛ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ[)‪.(٢‬‬
‫ﻭﻗﺎﺭﻥ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﻣﺎ ﻳﻘﻮﻣﻮﻥ ﺑﻪ ﻣﻦ ﻗﺘﻞ ﺍﻷﺑﺮﻳﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻌﺼﻮﻣﻲ‬
‫ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﺇﻓﺴﺎﺩ ﺃﻣﻮﺍﻝ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ‪ ،‬ﻓﺈﻧ‪‬ﺎ ﷲ ﻭﺇﻧ‪‬ﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪.‬‬
‫ ﻻ ﻳﻘﻮﻟﻦ ﻗﺎﺋﻞ‪ :‬ﻫﺆﻻﺀ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﺟ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔ ﻣ‪‬ﻀ‪‬ﺖ ﻭﺍﻧﻘﻀﺖ‪ ،‬ﻻ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻓِﻲ ﺯﻣﺎﻧﻨﺎ‬‫ﺃﺣﺪ؟ ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﻗﺪ ﺃﺧﱪ ﺍﻟﺮ‪‬ﺳﻮﻝ ج ﺃﻧ‪‬ﻬ‪‬ﻢ ﻳﺴﺘﻤﺮﻭﻥ ﺣﺘ‪‬ﻰ ﻳﻠﺤﻖ ﺁﺧﺮﻫﻢ ﺑﺎﻟﺪ‪‬ﺟ‪‬ﺎﻝ‪.‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ب ﻗﺎﻝ‪ :‬ﺳ‪‬ﻤﻌﺖ‪ ‬ﺭﺳﻮﻝ ﺍﷲ ج ﻳﻘﻮﻝ‪:‬‬
‫‪$‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﻧ‪‬ﺎﺱ‪ ‬ﻣِﻦ‪ ‬ﻗِﺒ‪‬ﻞِ ﺍﻟﹾﻤ‪‬ﺸ‪‬ﺮِﻕِ ﻳ‪‬ﻘﹾﺮ‪‬ﺀُﻭﻥﹶ ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥﹶ ﻻﹶ ﻳ‪‬ﺠِﺎﻭِﺯ‪ ‬ﺗ‪‬ﺮ‪‬ﺍﻗِﻴ‪‬ﻬ‪‬ﻢ‪ ،‬ﻛﹸﻠﱠﻤ‪‬ﺎ ﻗﹸﻄِﻊ‪ ‬ﻗﹶﺮ‪‬ﻥﹲ ﻧ‪‬ﺸ‪‬ﺄﹶ ﻗﹶﺮ‪‬ﻥﹲ‪،‬‬
‫ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﻓِﻲ ﺑ‪‬ﻘِﻴ‪‬ﺘِﻬِﻢ‪ ‬ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝﹸ‪.(٣)#‬‬
‫)‪ (١‬ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ )‪ ، (٢٣٢-٢١٢/٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ )ﺹ‪.(٩٣‬‬
‫)‪ (٢‬ﻣﻦ ﻣﻮﻗﻊ‪ :‬ﻻ ﻟﻺﺭﻫﺎﺏ‪.‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ )ﺍﻟﺮﺳﺎﻟﺔ‪ ،(٤٥٥/١١-‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ )‪ ،(٥٤١/١١) ،(٦٨٧١‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ )‪ ،(٦٩٥٢‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ‬
‫)ﺹ‪ ،(٣٠٢‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ )‪ ،(٢٢٩٣‬ﻭﺍﻟﹾﺤ‪‬ﺎﻛﻢ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺴﺘ‪‬ﺪﺭﻙ )ﻋﻠﻮﺵ‪ ،(٧١٤/٥-‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ )‪.(٨٦٠٥‬‬

‫ﻭﻗﺎﻝ ﺍﻟﹾﺤ‪‬ﺎﻛﻢ‪$ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﻭﻟﹶﻢ‪ ‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﺎﻩ‪ ،‬ﻓﻘﺪ ﺍﺗﻔﻘﺎ ﺟ‪‬ﻤﻴﻌ‪‬ﺎ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺚ‬
‫ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺭﺑﺎﺡ ﺍﻟﻠﺨﻤﻲ ﻭﻟﹶﻢ‪ ‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﺎﻩ‪ #‬ﺍ’‪.‬‬

‫=‬

‫‪-٧٠-‬‬

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‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻓﺈﻧﻪ ﻗﺪ ﺃﺧﱪ ﻓِﻲ ﻏﲑ ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ‬
‫ﺃﻧ‪‬ﻬ‪‬ﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳ‪‬ﺨﺮ‪‬ﺟ‪‬ﻮﻥ ﺇﻟﹶﻰ ‪‬ﺯﻣ‪‬ﻦ ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﻮﻥ ﻋ‪‬ﻠﹶﻰ ﺃﻥﱠ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ‬
‫ﻟﻴﺴﻮﺍ ﻣ‪‬ﺨﺘ‪‬ﺼ‪‬ﲔ ﺑﺬﻟﻚ ﺍﻟﻌﺴﻜﺮ‪ #‬ﺍ’)‪.(١‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬

‫=‬

‫ﻭﻗﺎﻝ ﻓِﻲ ﻣ‪‬ﺠﻤ‪‬ﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪$ :(٢٣٠/٦‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﻧِﻲ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ #‬ﺍ’‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻟﻪ ﻣ‪‬ﺨ‪‬ﺎﺭﺝ ﻋﺪ‪‬ﺓ ﺗ‪‬ﻘﻮ‪‬ﻳﻪ ﻭﺗﺮﻗﻴﻪ ﺇﻟﹶﻰ ﻣﺮﺗﺒﺔ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ ﻟﻐﲑﻩ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫)‪ (١‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٤٩٦/٢٨‬‬

‫‪-٧١-‬‬

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‫‪ ‬‬
‫‪ ‬‬

‫‪ ‬‬

‫﴾‬

‫ﻳﻘﻮﻝ ﺍﷲ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬
‫]ﻗﺮﻳﺶ‪ .[٤:‬ﻓﺎﻷﻣﻦ ﻳ‪‬ﻘﹶﺎﺑﻞ ﺍﻟﹾﺨ‪‬ﻮﻑ‪.‬‬
‫ﻭﻳ‪‬ﻼﺣﻆ ﻓِﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻥﱠ ﻛﻠﻤﺔ ‪$‬ﺍﻟﹾﺨ‪‬ﻮﻑ‪ #‬ﺟﺎﺀﺕ ﻣﻌﺮﻓﺔ ﺑـ‪) :‬ﺍﻝ( ﻓِﻲ‬
‫ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ﻓﻘﻂ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﹶﺮﻳ‪‬ﻢ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ ﻗﻮﻟﻪ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬‫﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[١٥٥:‬‬
‫‪ -‬ﻭﻗﻮﻟﻪ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬

‫‪ -‬ﻭﻗﻮﻟﻪ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬

‫﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٨٣:‬‬

‫﴾ ]ﺍﻟﻨﺤﻞ‪.[١١٢:‬‬
‫‪ -‬ﻭﻗﻮﻟﻪ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬

‫ﻭﺍﻟﹾﺨ‪‬ﻮﻑ ﻓِﻲ ﻫﺬﻩ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺍﺿﻊ ﺍﻷﺭﺑﻌﺔ ﺑِﻤ‪‬ﻌﲎ ﺍﻟﻘﺘﺎﻝ‪.‬‬

‫﴾ ]ﺍﻷﺣﺰﺍﺏ‪.[١٩:‬‬

‫‪-٧٢-‬‬

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‫ﻭﺟﺎﺀﺕ ﻛﻠﻤﺔ ﺍﻟﹾﺨ‪‬ﻮﻑ ﻓِﻲ ﺳﺖ ﻋﺸﺮﺓ ﺁﻳﺔ ﻧﻜﺮﺓ ﺗﻔﻴﺪ ﺍﻟﻌ‪‬ﻤ‪‬ﻮﻡ‪ ،‬ﺣﻴﺚ ﺟﺎﺀﺕ‬
‫ﻧﻜﺮﺓ ﻓِﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻬﻲ ﻓِﻲ ﺧ‪‬ﻤﺴ‪‬ﺔ ﻋﺸﺮ ﻣﻮﺿﻌ‪‬ﺎ‪ ،‬ﻭﻓِﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺟﺎﺀﺕ ﻧﻜﺮﺓ ﻓِﻲ‬
‫ﺳﻴﺎﻕ ﺍﻻﻣﺘﻨﺎﻥ‪ ،‬ﻭﻫﻮ ﻫﺬﺍ ﺍﻟﹾﻤ‪‬ﻮﺿﻊ ﺍﻟﹾﻤ‪‬ﺬﻛﻮﺭ ﻫﻨﺎ ﻓِﻲ ﺳﻮﺭﺓ ﻗﺮﻳﺶ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻨﻜﺮﺓ ﻓِﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﻭﻓِﻲ ﺳﻴﺎﻕ ﺍﻻﻣﺘﻨﺎﻥ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ‪.‬‬
‫ﻭﺍﻟﹾﻤ‪‬ﻌﻨ‪‬ﻰ ﻓِﻲ ﺗﻠﻚ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺍﺿﻊ‪ :‬ﻧﻔﻲ ﺃﻱ ﺧﻮﻑ ﻓِﻲ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻫﺬﺍ ﻟﻪ ﺩﻻﻟﺘﻪ ﻓِﻲ ﻣﻔﻬﻮﻡ ﺍﻷﻣﻦ؛ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﹾﺨ‪‬ﻮﻑ ﻳﻄﻠﺐ ﻋﺪﻣﻪ ﻭﻧﻔﻴﻪ ﺑِﺠ‪‬ﻤﻴﻊ‬
‫ﺃﻧﻮﺍﻋﻪ ﻭﺃﺣﻮﺍﻟﻪ؛ ﻓﺎﻷﻣﻦ ﻳ‪‬ﻘﺎﺑﻠﻪ!‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﹾﺨ‪‬ﻮﻑ ﻳﻜﻮﻥ ﺳﻴﺎﺳﻴ‪‬ﺎ‪ ،‬ﻭﺍﻗﺘﺼﺎﺩﻳ‪‬ﺎ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴ‪‬ﺎ‪ ،‬ﻭﻓﻜﺮﻳ‪‬ﺎ‪ ،‬ﻭﺑﻴﺌﻴ‪‬ﺎ! ﻓﺈﻥ‬
‫ﺍﻷﻣﻦ ﻳﻜﻮﻥ ﻋﻠﻰ ﺟ‪‬ﻤﻴﻊ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ ﺍﻷﻣﻦ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬‫ ﺍﻷﻣﻦ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬‫ ﺍﻷﻣﻦ ﺍﻻﻗﺘﺼﺎﺩﻱ‪.‬‬‫ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪.‬‬‫ ﺍﻷﻣﻦ ﺍﻟﺒﻴﺌﻲ‪.‬‬‫ﺑِﻬﺬﻩ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻳﻜﻮﻥ ﻣﻔﻬﻮﻡ ﺍﻷﻣﻦ ﻓِﻲ ﺍﻹﺳﻼﻡ!‬
‫‪‬‬

‫ﺑﻴ‪‬ﻦ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ ج ﺃﺳﺲ ﺍﻷﻣﻦ ﺍﻟﺬﻱ ﻳ‪‬ﺤﺘ‪‬ﺎﺟﻪ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ ﻓِﻲ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻋ‪‬ﻦ ﺍﻟﹾﻌِﺮ‪‬ﺑ‪‬ﺎﺽِ ﺑ‪‬ﻦِ ﺳ‪‬ﺎﺭِﻳ‪‬ﺔﹶ ﻗﹶﺎﻝﹶ‪$ :‬ﻭ‪‬ﻋ‪‬ﻈﹶﻨ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﻳ‪‬ﻮ‪‬ﻣ‪‬ﺎ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺻ‪‬ﻼﺓِ ﺍﻟﹾﻐ‪‬ﺪ‪‬ﺍﺓِ‬
‫ﻣ‪‬ﻮ‪‬ﻋِﻈﹶﺔﹰ ﺑ‪‬ﻠِﻴﻐ‪‬ﺔﹰ‪ ،‬ﺫﹶﺭ‪‬ﻓﹶﺖ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﺍﻟﹾﻌ‪‬ﻴ‪‬ﻮﻥﹸ‪ ،‬ﻭ‪‬ﻭ‪‬ﺟِﻠﹶﺖ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺟ‪‬ﻞﹲ‪ :‬ﺇِﻥﱠ ﻫ‪‬ﺬِﻩِ‬
‫ﻣ‪‬ﻮ‪‬ﻋِﻈﹶﺔﹸ ﻣ‪‬ﻮ‪‬ﺩ‪‬ﻉٍ؛ ﻓﹶﻤ‪‬ﺎﺫﹶﺍ ﺗ‪‬ﻌ‪‬ﻬ‪‬ﺪ‪ ‬ﺇِﻟﹶﻴ‪‬ﻨ‪‬ﺎ ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ؟!‬
‫ﻗﹶﺎﻝﹶ‪ :‬ﺃﹸﻭﺻِﻴﻜﹸﻢ‪ ‬ﺑِﺘ‪‬ﻘﹾﻮ‪‬ﻯ ﺍﻟﻠﱠﻪِ‪.‬‬

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‫ﻭ‪‬ﺍﻟﺴ‪‬ﻤ‪‬ﻊِ ﻭ‪‬ﺍﻟﻄﱠﺎﻋ‪‬ﺔِ ﻭ‪‬ﺇِﻥﹾ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺣ‪‬ﺒ‪‬ﺸِﻲ‪‬؛ ﻓﹶﺈِﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻌِﺶ‪ ‬ﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﻳ‪‬ﺮ‪‬ﻯ ﺍﺧ‪‬ﺘِﻼﻓﹰﺎ ﻛﹶﺜِﲑ‪‬ﺍ‪.‬‬
‫ﻭ‪ِ‬ﺇﻳ‪‬ﺎﻛﹸﻢ‪ ‬ﻭ‪‬ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺛﹶﺎﺕِ ﺍﻷُﻣ‪‬ﻮﺭِ؛ ﻓﹶﺈِﻧ‪‬ﻬ‪‬ﺎ ﺿ‪‬ﻼﻟﹶﺔﹲ‪ ،‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﺃﹶﺩ‪‬ﺭ‪‬ﻙ‪ ‬ﺫﹶﻟِﻚ‪ ‬ﻣِﻨ‪‬ﻜﹸﻢ‪‬؛ ﻓﹶﻌ‪‬ﻠﹶﻴ‪‬ﻪِ ﺑِﺴ‪‬ﻨ‪‬ﺘِﻲ ﻭ‪‬ﺳ‪‬ﻨ‪‬ﺔِ‬

‫ﺍﻟﹾﺨ‪‬ﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮ‪‬ﺍﺷِﺪِﻳﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺪِﻳ‪‬ﲔ‪ ،‬ﻋ‪‬ﻀ‪‬ﻮﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻬ‪‬ﺎ ﺑِﺎﻟﻨ‪‬ﻮ‪‬ﺍﺟِﺬِ‪.(١)#‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺣﺪ‪‬ﺩ‪ ‬ﻫﺬﺍ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﺃﺳﺲ ﺍﻷﻣﻦ ﻓِﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫ‪‬ﻤ‪‬ﺎ ﺃﻣﺮﺍﻥ‪:‬‬
‫ ﺍﻷﻭﻝ‪ :‬ﺗﻘﻮﻯ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﺑِﻤ‪‬ﻔﻬﻮﻣﻬﺎ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ‪.‬‬‫ ﺍﻟﺜﺎﻧِﻲ‪ :‬ﺍﻟﺴ‪‬ﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻮﻻﺓ ﺍﻷﻣﻮﺭ‪.‬‬‫ﻓﺒﺎﻟﺘﻘﻮﻯ ﷲ‪ :‬ﺗﺴﺘﻘﻴﻢ ﻟﻠﻤﺴﻠﻢ ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﷲ ‪ ،T‬ﻭﻋﻼﻗﺘﻪ ﻣﻊ ﻧﻔﺴﻪ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﻣﻊ‬
‫ﺟﲑﺍﻧﻪ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﺑﻜﻞ ﻣﺎ ﺣﻮﻟﻪ‪.‬‬
‫ﻭﺑﺎﻟﺴ‪‬ﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ :‬ﺗﺴﺘﻘﻴﻢ ﻟﻪ ﺣﻴﺎﺗﻪ ﻓِﻲ ﻣ‪‬ﺠﺘ‪‬ﻤﻌﻪ ﻣﻦ ﺟ‪‬ﻤﻴﻊ ﺟﻬ‪‬ﺎﺗِﻬ‪‬ﺎ‪.‬‬
‫ﻭﻟﺬﺍ ﺗ‪‬ﺠﺪ ﻣﻦ ﻭﻗﻊ ﻓِﻲ ﺍﻟﻔﺘ‪‬ﻦ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴ‪‬ﻠﻒ ﻳﻌﺘﺬﺭ ﻋﻦ ﻧﻔﺴﻪ ﺑِﺨ‪‬ﻠﻞ ﻓِﻲ‬
‫ﺍﻟﺘﻘﻮﻯ؛ ﺇﺫ ﻫﻲ ﺷﺎﻣﻠﺔ ﻟﻸﻣﺮﻳﻦ‪.‬‬
‫ﻭﻗﺪ ﻗﻴﻞ ﻟﻠﺸ‪‬ﻌﺒِﻲ ﻓِﻲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪ :‬ﺃﻳﻦ ﻛﻨﺖ ﻳﺎ ﻋﺎﻣﺮ؟‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺴﻨ‪‬ﺪ )‪ ١٢٧-١٢٦/٤‬ﺍﳌﻴﻤﻨﻴﺔ(‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻓِﻲ ﻟﺰﻭﻡ ﺍﻟﺴﻨ‪‬ﺔ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٤٦٠٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓِﻲ ﺍﻷﺧﺬ ﺑﺎﻟﺴﻨ‪‬ﺔ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺪﻉ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٢٦٧٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻘﺪ‪‬ﻣﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺗﺒﺎﻉ ﺳﻨ‪‬ﺔ ﺍﻟﹾﺨ‪‬ﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻟﹾﻤ‪‬ﻬﺪﻳﲔ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ ،(٤٤‬ﻭﺍﻟﺪﺍﺭﻣﻲ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻘﺪ‪‬ﻣﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ ‪ ،(١٧٨/١‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ‬
‫)‪.(٥‬‬

‫ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪$ :-‬ﻫ‪‬ﺬﹶﺍ ﺣ‪‬ﺪِﻳﺚﹲ ﺣ‪‬ﺴ‪‬ﻦ‪ ‬ﺻ‪‬ﺤِﻴﺢ‪ ،‬ﻭ‪‬ﻗﹶﺪ‪ ‬ﺭ‪‬ﻭ‪‬ﻯ ﺛﹶﻮ‪‬ﺭ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺰِﻳﺪ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟِﺪِ ﺑ‪‬ﻦِ ﻣ‪‬ﻌ‪‬ﺪ‪‬ﺍﻥﹶ‪،‬‬
‫ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ ﺑ‪‬ﻦِ ﻋ‪‬ﻤ‪‬ﺮٍﻭ ﺍﻟﺴ‪‬ﻠﹶﻤِﻲ‪ ،‬ﻋ‪‬ﻦ ﺍﻟﹾﻌِﺮ‪‬ﺑ‪‬ﺎﺽِ ﺑ‪‬ﻦِ ﺳ‪‬ﺎﺭِﻳ‪‬ﺔﹶ‪ ،‬ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻧ‪‬ﺤ‪‬ﻮ‪ ‬ﻫ‪‬ﺬﹶﺍ ‪..‬‬

‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺑِﺬﹶﻟِﻚ‪ ‬ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻠِﻲ‪ ‬ﺍﻟﹾﺨ‪‬ﻼﱠﻝﹸ ﻭ‪‬ﻏﹶﻴ‪‬ﺮ‪ ‬ﻭ‪‬ﺍﺣِﺪٍ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﺎﺻِﻢٍ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺛﹶﻮ‪‬ﺭِ ﺑ‪‬ﻦِ ﻳ‪‬ﺰِﻳﺪ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟِﺪِ ﺑ‪‬ﻦِ‬
‫ﻣ‪‬ﻌ‪‬ﺪ‪‬ﺍﻥﹶ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ ﺑ‪‬ﻦِ ﻋ‪‬ﻤ‪‬ﺮٍﻭ ﺍﻟﺴ‪‬ﻠﹶﻤِﻲ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﻌِﺮ‪‬ﺑ‪‬ﺎﺽِ ﺑ‪‬ﻦِ ﺳ‪‬ﺎﺭِﻳ‪‬ﺔﹶ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻧ‪‬ﺤ‪‬ﻮ‪‬ﻩ‪.‬‬

‫ﻭ‪‬ﺍﻟﹾﻌِﺮ‪‬ﺑ‪‬ﺎﺽ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﺎﺭِﻳ‪‬ﺔﹶ ﻳ‪‬ﻜﹾﻨ‪‬ﻰ ﺃﹶﺑ‪‬ﺎ ﻧ‪‬ﺠِﻴﺢٍ‪ ،‬ﻭ‪‬ﻗﹶﺪ‪ ‬ﺭ‪‬ﻭِﻱ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺤ‪‬ﺪِﻳﺚﹸ ﻋ‪‬ﻦ‪ ‬ﺣ‪‬ﺠ‪‬ﺮِ ﺑ‪‬ﻦِ ﺣ‪‬ﺠ‪‬ﺮٍ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﻋِﺮ‪‬ﺑ‪‬ﺎﺽِ ﺑ‪‬ﻦِ ﺳ‪‬ﺎﺭِﻳ‪‬ﺔﹶ‪،‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻧ‪‬ﺤ‪‬ﻮ‪‬ﻩ‪ #‬ﺍ’‪.‬‬

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‫ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻋﻮﻯ ﺍﻟﺬﺋﺐ ﻓﺎﺳﺘﺄﻧﺴﺖ ﺑﺎﻟﺬﺋﺐ ﺇﺫ ﻋﻮﻯ‪ ‬‬

‫ﻭﺻ‪‬ﻮ‪‬ﺕ‬

‫ﺇﻧﺴﺎﻥﹲ‬

‫ﻓﻜﺪﺕ‬

‫ﺃﻃﲑ‬

‫ﺃﺻﺎﺑﺘﻨﺎ ﻓﺘﻨﺔ ﻟﹶﻢ‪ ‬ﻧﻜﻦ ﻓﻴﻬﺎ ﺑﺮﺭﺓ ﺃﺗﻘﻴﺎﺀ‪ ،‬ﻭﻻ ﻓﺠﺮﺓ ﺃﻗﻮﻳﺎﺀ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ ﺍﻟﺒﺼﺮﻱ ﻳﻘﻮﻝ‪$ :‬ﺇﻥﱠ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﻓﻼ ﺗﺪﻓﻌﻮﺍ ﻋﺬﺍﺏ ﺍﷲ‬
‫ﺑﺄﻳﺪﻳﻜﻢ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻜﻢ ﺑﺎﻻﺳﺘﻜﺎﻧﺔ ﻭﺍﻟﺘﻀﺮﻉ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﻳﻘﻮﻝ‪﴿ :‬‬
‫﴾ ]ﺍﻟﹾﻤ‪‬ﺆﻣﻨﻮﻥ‪.#[٧٦:‬‬
‫ﻭﻛﺎﻥ ﻃﻠﻖ ﺑﻦ ﺣﺒﻴﺐ ﻳﻘﻮﻝ‪$ :‬ﺍﺗﻘﻮﺍ ﺍﻟﻔﺘﻨﺔ ﺑﺎﻟﺘﻘﻮﻯ‪.‬‬
‫ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﺟ‪‬ﻤِﻞ ﻟﻨﺎ ﺍﻟﺘﻘﻮﻯ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻥ ﺗﻌﻤﻞ ﺑﻄﺎﻋﺔ ﺍﷲ‪ ،‬ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ‪ ،‬ﺗﺮﺟﻮ ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺔ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺗﺘﺮﻙ‬
‫ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ‪ ،‬ﺗ‪‬ﺨ‪‬ﺎﻑ ﻋﺬﺍﺏ ﺍﷲ‪ #‬ﺭﻭﺍﻩ ﺃﺣ‪‬ﻤ‪‬ﺪ‪ ،‬ﻭﺍﺑﻦ ﺃﺑِﻲ ﺍﻟﺪﻧﻴﺎ)‪.(١‬‬
‫‪‬‬

‫ﺑﺪﻭﻥ ﺍﻷﻣﻦ ﻻ ﺗﺴﺘﻘﻴﻢ ﻟﻠﻨﺎﺱ ﺣﻴﺎﺓ!‬
‫ﻭﻟﺬﺍ ﺍﻣﺘ‪‬ﻦ‪ ‬ﺍﷲ ‪ T‬ﻋﻠﻰ ﻗﺮﻳﺶ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ ‪﴿ :I‬‬
‫﴾ ]ﻗﺮﻳﺶ‪.[٤-٣:‬‬
‫ﻓﺒﺪﻭﻥ ﺍﻷﻣﻦ ﻻ ﺗﺴﻘﻴﻢ ﺩﻧﻴﺎ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﺩﻳﻦ!‬
‫ﻭﺍﻟﻔﺘ‪‬ﻦ ﺗﻘﻮﺩ ﺇﻟﹶﻰ ﺳﻠﺐ ﻧﻌﻤﺔ ﺍﻷﻣﻦ‪ ،‬ﻓﺘﻨﻘﻠﺐ ﺍﻟﹾﺤ‪‬ﻴ‪‬ﺎﺓ ﺍﻟﺮ‪‬ﺿﻴ‪‬ﺔ ﺑﻄﺎﻋﺔ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﺇﻟﹶﻰ‬
‫ﺿﻨﻚ ﻓِﻲ ﺍﻟﻌﻴﺶ ﺑِﻤ‪‬ﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻋﻦ ﺷﺮﻋﻪ‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻥ ﺃﺳﺲ ﺍﻷﻣﻦ ﻫﻲ‪ :‬ﺗﻘﻮﻯ ﺍﷲ‪ ،‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻮﻟِﻲ ﺍﻷﻣﺮ؛ ﻓﺈﻥ ﻣ‪‬ﺨ‪‬ﺎﻟﻔﺔ‬
‫ﺫﻟﻚ ﺗﺴﻠﺐ ﻧﻌﻤﺔ ﺍﻟﹾﺤ‪‬ﻴ‪‬ﺎﺓ ﺍﻟﺮ‪‬ﺿﻴ‪‬ﺔ‪ ،‬ﻭﺗﻮﻗﻊ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻌﻴﺸ‪‬ﺔ ﺍﻟﻀ‪‬ﻨﻚ‪.‬‬
‫)‪ (١‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ )‪ ،(٢٣/١١‬ﻭﺍﺑﻦ ﺍﻟﹾﻤ‪‬ﺒ‪‬ﺎﺭﻙ ﻓِﻲ ‪$‬ﺍﻟﺰﻫﺪ‪ ،( ٤٧٣ ) #‬ﻭﺍﻟﺰﻫﺪ ﻟﹶﻬ‪‬ﻨﺎﺩ )‪ ،(٢٩٧/١‬ﺗ‪‬ﺤﺖ ﺭﻗﻢ‬
‫)‪ ،(٥٢٢‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻓِﻲ ‪$‬ﺍﻟﹾﺤِﻠﻴﺔ‪. (٦٤/٣) #‬‬

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‫ﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﻃﻪ‪.[١٢٤:‬‬
‫ﻓﻴﻘﻊ ﺍﻟﻨﺎﺱ ﻓِﻲ ﻋﺬﺍﺏ ﺍﻟﻔﺘ‪‬ﻦ‪.‬‬
‫ﻛﹶﻤ‪‬ﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪$ :‬ﺇﻥ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﻓﻼ ﺗﺪﻓﻌﻮﺍ ﻋﺬﺍﺏ ﺍﷲ‬
‫ﺑﺄﻳﺪﻳﻜﻢ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻜﻢ ﺑﺎﻻﺳﺘﻜﺎﻧﺔ ﻭﺍﻟﺘﻀﺮﻉ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﻳﻘﻮﻝ‪﴿ :‬‬
‫﴾ ]ﺍﻟﹾﻤ‪‬ﺆﻣﻨﻮﻥ‪.#[٧٦:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭ‪‬ﺣِﻤﻪ ﺍﷲ‪$ :-‬ﻓِﻲ ﺍﳉﻤﻠﺔ‪ :‬ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻳ‪‬ﺠﺘ‪‬ﻬﺪ‪‬ﻭﻥ ﻓِﻲ ﻃﺎﻋﺔ ﺍﷲ‬
‫﴾ ]ﺍﻟﺘﻐﺎﺑﻦ‪.[١٦:‬‬
‫ﻭﺭﺳﻮﻟﻪ ﺑِﺤ‪‬ﺴﺐ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻛﹶﻤ‪‬ﺎ ﻗﹶﺎﻝﹶ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨ‪‬ﺒِﻲ ج‪$ :‬ﺇِﺫﹶﺍ ﺃﹶﻣ‪‬ﺮ‪‬ﺗ‪‬ﻜﹸﻢ‪ ‬ﺑِﺄﹶﻣ‪‬ﺮٍ؛ ﻓﹶﺄﺗ‪‬ﻮ ﻣِﻨ‪‬ﻪ‪ ‬ﻣ‪‬ﺎ ﺍﺳ‪‬ﺘ‪‬ﻄﹶﻌ‪‬ﺘ‪‬ﻢ‪.(١)#‬‬
‫ﻭﻳﻌﻠﻤﻮﻥ ﺃﻥﱠ ﺍﷲ ﺑﻌﺚ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪‬ﺍ ج ﺑﺼﻼﺡ ﺍﻟﻌﺒﺎﺩ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﺵ ﻭﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﺩ‪ ،‬ﻭﺃﻧﻪ ﺃﻣﺮ‬
‫ﺑﺎﻟﺼ‪‬ﻼﺡ‪ ،‬ﻭﻧ‪‬ﻬ‪‬ﻰ ﻋﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻓﻴﻪ ﺻﻼﺡ ﻭﻓﺴﺎﺩ؛ ﺭ‪‬ﺟ‪‬ﺤ‪‬ﻮﺍ ﺍﻟﺮﺍﺟﺢ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺻﻼﺣﻪ ﺃﻛﺜﺮ ﻣﻦ ﻓﺴﺎﺩﻩ؛ ﺭ‪‬ﺟ‪‬ﺤ‪‬ﻮﺍ ﻓﻌﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﺴﺎﺩﻩ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺻﻼﺣﻪ؛ ﺭ‪‬ﺟ‪‬ﺤ‪‬ﻮﺍ ﺗﺮﻛﻪ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﺑ‪‬ﻌﺚ ﺭﺳﻮﻟﻪ ج ﺑﺘﺤﺼﻴﻞ ﺍﻟﹾﻤ‪‬ﺼ‪‬ﺎﻟِﺢ ﻭﺗﻜﻤﻴﻠﻬﺎ‪،‬‬
‫ﻭﺗﻌﻄﻴﻞ ﺍﻟﹾﻤ‪‬ﻔﹶﺎﺳﺪ ﻭﺗﻘﻠﻴﻠﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺗﻮﻟﱠﻰ ﺧﻠﻴﻔﺔ ﻣﻦ ﺍﻟﹾﺨ‪‬ﻠﹶﻔﹶﺎﺀ ﻛﻴﺰﻳﺪ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﹾﻤ‪‬ﻠﻚ‪،‬‬
‫ﻭﺍﻟﹾﻤ‪‬ﻨﺼ‪‬ﻮﺭ ﻭﻏﲑﻫﻢ؛ ﻓﺈﻣﺎ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻳ‪‬ﺠﺐ ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﻮﻻﻳﺔ ﻭﻗﺘﺎﻟﻪ ﺣﺘ‪‬ﻰ ﻳﻮﻟﱠﻰ ﻏﲑﻩ‪.‬‬
‫ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻣ‪‬ﻦ ﻳﺮﻯ ﺍﻟﺴﻴﻒ؛ ﻓﻬﺬﺍ ﺭﺃﻱ ﻓﺎﺳﺪ‪ ،‬ﻓﺈﻥﱠ ﻣ‪‬ﻔﺴ‪‬ﺪﺓ ﻫﺬﺍ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﻠﺤﺘﻪ‪.‬‬
‫ﻭﻗﻞﱠ ﻣ‪‬ﻦ‪ ‬ﺧﺮﺝ ﻋ‪‬ﻠﹶﻰ ﺇﻣﺎﻡ ﺫﻱ ﺳﻠﻄﺎﻥ ﺇﻻﱠ ﻛﺎﻥ ﻣﺎ ﺗﻮ‪‬ﻟﱠﺪ‪ ‬ﻋﻠﻰ ﻓﻌﻠﻪ ﻣﻦ ﺍﻟﺸﺮ ﺃﻋﻈﻢ ﻣِﻤ‪‬ﺎ‬

‫ﺗﻮﻟﺪ ﻣﻦ ﺍﻟﹾﺨ‪‬ﲑ‪:‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻨﻦ ﺍﻟﺮﺳﻮﻝ ج‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪،(٧٢٨٨‬‬
‫ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﺤ‪‬ﺞ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﺮﺽ ﺍﻟﹾﺤ‪‬ﺞ ﻣ‪‬ﺮ‪‬ﺓ ﻓِﻲ ﺍﻟﻌﻤﺮ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(١٣٣٧‬ﻭﻟﻔﻆ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻋﻨﺪ‬

‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋﻦ ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ ،‬ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻗﹶﺎﻝﹶ‪$ :‬ﺩ‪‬ﻋ‪‬ﻮﻧِﻲ ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﻛﹾﺘ‪‬ﻜﹸﻢ‪ِ ،‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﻫ‪‬ﻠﹶﻚ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻛﹶﺎﻥﹶ ﻗﹶﺒ‪‬ﻠﹶﻜﹸﻢ‪ ‬ﺑِﺴ‪‬ﺆ‪‬ﺍﻟِﻬِﻢ‪،‬‬

‫ﻭ‪‬ﺍﺧ‪‬ﺘِﻼﻓِﻬِﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺃﹶﻧ‪‬ﺒِﻴ‪‬ﺎﺋِﻬِﻢ‪ ،‬ﻓﹶﺈِﺫﹶﺍ ﻧ‪‬ﻬ‪‬ﻴ‪‬ﺘ‪‬ﻜﹸﻢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺷ‪‬ﻲ‪‬ﺀٍ ﻓﹶﺎﺟ‪‬ﺘ‪‬ﻨِﺒ‪‬ﻮﻩ‪ ،‬ﻭ‪‬ﺇِﺫﹶﺍ ﺃﹶﻣ‪‬ﺮ‪‬ﺗ‪‬ﻜﹸﻢ‪ ‬ﺑِﺄﹶﻣ‪‬ﺮٍ؛ ﻓﹶﺄﹾﺗ‪‬ﻮﺍ ﻣِﻨ‪‬ﻪ‪ ‬ﻣ‪‬ﺎ ﺍﺳ‪‬ﺘ‪‬ﻄﹶﻌ‪‬ﺘ‪‬ﻢ‪.#‬‬

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‫ ﻛﺎﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻳﺰﻳﺪ ﺑﺎﻟﹾﻤ‪‬ﺪﻳﻨﺔ ‪.‬‬‫ ﻭﻛﺎﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﹾﻤ‪‬ﻠﻚ ﺑﺎﻟﻌﺮﺍﻕ‪.‬‬‫ﺨﺮ‪‬ﺍﺳ‪‬ﺎﻥ‪.‬‬
‫ ﻭﻛﺎﺑﻦ ﺍﻟﹾﻤ‪‬ﻬﻠﺐ ﺍﻟﺬﻱ ﺧ‪‬ﺮ‪‬ﺝ‪ ‬ﻋﻠﻰ ﺃﺑﻴﻪ ﺑِ ‪‬‬‫ﺨﺮ‪‬ﺍﺳ‪‬ﺎﻥ ﺃﻳﻀ‪‬ﺎ‪.‬‬
‫ﻭﻛﺄﺑِﻲ ﻣﺴﻠﻢ ﺻﺎﺣﺐ ﺍﻟﺪ‪‬ﻋﻮ‪‬ﺓ ﺍﻟﺬﻱ ﺧ‪‬ﺮ‪‬ﺝ ﻋﻠﻴﻬﻢ ﺑِ ‪‬‬
‫ ﻭﻛﺎﻟﺬﻳﻦ ﺧ‪‬ﺮ‪‬ﺟ‪‬ﻮﺍ ﻋ‪‬ﻠﻰ ﺍﻟﹾﻤ‪‬ﻨﺼ‪‬ﻮﺭ ﺑﺎﻟﹾﻤ‪‬ﺪﻳﻨﺔ ﻭﺍﻟﺒﺼﺮﺓ‪.‬‬‫ﻭﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ‪...‬‬
‫ﻭﻏﺎﻳﺔ ﻫﺆﻻﺀ ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﻐﻠﺒﻮﺍ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﻐﻠﺒﻮﺍ‪ ،‬ﺛﹸﻢ‪ ‬ﻳﺰﻭﻝ ﻣﻠﻜﻬﻢ؛ ﻓﻼ ﻳﻜﻮﻥ ﻟﹶﻬ‪‬ﻢ‬
‫ﻋﺎﻗﺒﺔ‪ ،‬ﻓﺈﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﺃﺑﺎ ﻣﺴﻠﻢ ﻫ‪‬ﻤ‪‬ﺎ ﺍﻟﻠﺬﺍﻥ ﻗﺘﻼ ﺧﻠﻘﹰﺎ ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻭﻛﻼﻫ‪‬ﻤ‪‬ﺎ ﻗﺘﻠﻪ‬
‫ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﹾﻤ‪‬ﻨﺼ‪‬ﻮﺭ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺃﻫﻞ ﺍﻟﹾﺤﺮ‪‬ﺓ‪ ،‬ﻭﺍﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﹾﻤ‪‬ﻬﻠﺐ ﻭﻏﲑﻫﻢ؛ ﻓﻬ‪‬ﺰﻣﻮﺍ ﻭﻫ‪‬ﺰﻡ ﺃﺻﺤﺎﺑ‪‬ﻬﻢ؛‬
‫ﻓﻼ ﺃﺑﻘﻮﺍ ﺩﻳﻨ‪‬ﺎ ﻭﻻ ﺃﺑﻘﻮﺍ ﺩﻧﻴﺎ‪.‬‬
‫ﻭﺍﷲ ﻻ ﻳﺄﻣﺮ ﺑﺄﻣﺮ ﻻ ﻳ‪‬ﺤﺼﻞ ﺑﻪ ﺻﻼﺡ ﺍﻟﺪ‪‬ﻳﻦ ﻭﻻ ﺻﻼﺡ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﺠﻨ‪‬ﺔ ﻓﻠﻴﺴﻮﺍ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻓﺎﻋﻞ ﺫﻟﻚ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﹾﻤ‪‬ﺘﻘﲔ ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﹾ ‪‬‬
‫ﻋﻠﻲ‪ ،‬ﻭﻃﻠﺤﺔ‪ ،‬ﻭﺍﻟﺰﺑﲑ‪ ،‬ﻭﻋﺎﺋﺸﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺤﻤﺪﻭﺍ ﻣﺎ ﻓﻌﻠﻮﻩ ﻣﻦ ﺍﻟﻘﺘﺎﻝ‪،‬‬
‫ﻭﻫﻢ ﺃﻋﻈﻢ ﻗﺪﺭ‪‬ﺍ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺃﺣﺴﻦ ﻧﻴﺔ ﻣﻦ ﻏﲑﻫﻢ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻫﻞ ﺍﻟﹾﺤ‪‬ﺮﺓ ﻛﺎﻥ ﻓﻴﻬﻢ ﺧﻠﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻛﺎﻥ ﻓﻴﻬﻢ ﺧﻠﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﷲ ﻳﻐﻔﺮ ﻟﹶﻬ‪‬ﻢ‬
‫ﻛﻠﻬﻢ ‪...‬‬
‫ﻭﻛﺎﻥ ﺃﻓﺎﺿﻞ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻭﺍﻟﻘﺘﺎﻝ ﻓِﻲ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﹾﻤ‪‬ﺴﻴﺐ ﻭﻋﻠﻲ ﺑﻦ ﺍﻟﹾﺤ‪‬ﺴﲔ ﻭﻏﲑﻫﻢ ﻳﻨﻬﻮﻥ ﻋﺎﻡ ﺍﻟﹾﺤﺮﺓ ﻋﻦ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ‬
‫ﻋﻠﻰ ﻳﺰﻳﺪ‪ ،‬ﻭﻛﹶﻤ‪‬ﺎ ﻛﺎﻥ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻣ‪‬ﺠ‪‬ﺎﻫﺪ ﻭﻏﲑﻫ‪‬ﻤ‪‬ﺎ ﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻓِﻲ‬
‫ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪.‬‬

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‫ﻭﻟِﻬ‪‬ﺬﺍ ﺍﺳﺘﻘﺮ ﺃﻣﺮ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﻓِﻲ ﺍﻟﻔﺘﻨﺔ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺜﺎﺑﺘﺔ‬
‫ﻋﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج‪ ،‬ﻭﺻﺎﺭﻭﺍ ﻳﺬﻛﺮﻭﻥ ﻫﺬﺍ ﻓِﻲ ﻋﻘﺎﺋﺪﻫﻢ‪ ،‬ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﺼ‪‬ﱪ ﻋﻠﻰ ﺟ‪‬ﻮﺭ ﺍﻷﺋﻤ‪‬ﺔ ﻭﺗﺮﻙ‬

‫ﻗﺘﺎﻟِﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺎﺗﻞ ﻓِﻲ ﺍﻟﻔﺘﻨﺔ ﺧﻠﻖ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺑﺎﺏ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻭﺍﻷﻣﺮ ﺑﺎﻟﹾﻤ‪‬ﻌﺮ‪‬ﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﻤ‪‬ﻨﻜﹶﺮ ﻳﺸﺘﺒﻪ ﺑﺎﻟﻘﺘﺎﻝ ﻓِﻲ‬
‫ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺑﺴﻄﻪ‪.‬‬
‫ﻭﻣﻦ ﺗﺄﻣ‪‬ﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼ‪‬ﺤﻴﺤﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻓِﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺍﻋﺘﱪ‬
‫ﺍﻋﺘﺒﺎﺭ ﺃﻭﻟِﻲ ﺍﻷﺑﺼﺎﺭ؛ ﻋﻠﻢ ﺃﻥﱠ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻨﺒﻮﻳ‪‬ﺔ ﺧﲑ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﻭﻟِﻬ‪‬ﺬﹶﺍ ﻟﹶﻤ‪‬ﺎ ﺃﺭﺍﺩ ﺍﻟﹾﺤ‪‬ﺴﲔ ‪ t‬ﺃﻥ ﻳ‪‬ﺨﺮﺝ ﺇﻟﹶﻰ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻟﹶﻤ‪‬ﺎ ﻛﺎﺗﺒﻮﻩ ﻛﺘﺒ‪‬ﺎ ﻛﺜﲑﺓ؛ ﺃﺷﺎﺭ‬
‫ﻋﻠﻴﻪ ﺃﻓﺎﺿﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪ‪‬ﻳﻦ ‪-‬ﻛﺎﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ‪ ،‬ﻭﺃﺑِﻲ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦ ﺑﻦ‬
‫ﺣﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﺃﻻﱠ ﻳ‪‬ﺨﺮﺝ‪ ،‬ﻭﻏﹶﻠﹶﺐ‪ ‬ﻋﻠﻰ ﻇﻨﻬﻢ ﺃﻧﻪ ﻳ‪‬ﻘﺘﻞ‪ ،‬ﺣﺘ‪‬ﻰ ﺇﻥ ﺑﻌﻀﻬﻢ ﻗﺎﻝ‪:‬‬
‫ﺃﺳﺘﻮﺩﻋﻚ ﺍﷲ ﻣﻦ ﻗﺘﻴﻞ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﻮﻻ ﺍﻟﺸ‪‬ﻨﺎﻋ‪‬ﺔ ﻷﻣﺴﻜﺘﻚ ﻭﻣﻨﻌﺘﻚ ﻣﻦ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ‪.‬‬
‫ﻭﻫﻢ ﺑﺬﻟﻚ ﻗﺎﺻﺪﻭﻥ ﻧﺼﻴﺤﺘﻪ‪ ،‬ﻃﺎﻟﺒﻮﻥ ﻟِﻤ‪‬ﺼﻠﺤﺘﻪ ﻭﻣﺼﻠﺤﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ ،‬ﻭﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺇﻧ‪‬ﻤ‪‬ﺎ ﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﺼ‪‬ﻼﺡ ﻻ ﺑﺎﻟﻔﺴﺎﺩ‪ ،‬ﻟﻜﻦ ﺍﻟﺮﺃﻱ ﻳﺼﻴﺐ ﺗﺎﺭﺓ‪ ،‬ﻭﻳ‪‬ﺨﻄﺊ ﺗﺎﺭﺓ‪.‬‬
‫ﻓﺘﺒﻴ‪‬ﻦ ﺃﻥﱠ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺃﻭﻟﺌﻚ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﻜﻦ ﻓِﻲ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻣﺼﻠﺤﺔ ﻻ ﻓِﻲ ﺩﻳﻦ‬
‫ﻭﻻ ﻓِﻲ ﺩﻧﻴﺎ‪ ،‬ﺑﻞ ﺗ‪‬ﻤ‪‬ﻜﱠﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻈﱠﻠﻤ‪‬ﺔ ﺍﻟﻄﻐﺎﺓ ﻣﻦ ﺳﺒﻂ ﺭﺳﻮﻝ ﺍﷲ ج ﺣﺘ‪‬ﻰ ﻗﺘﻠﻮﻩ‬
‫ﻣﻈﻠﻮﻣ‪‬ﺎ ﺷﻬﻴﺪ‪‬ﺍ‪ ،‬ﻭﻛﺎﻥ ﻓِﻲ ﺧﺮﻭﺟﻪ ﻭﻗﺘﻠﻪ ﻣﻦ ﺍﻟﻔﹶﺴ‪‬ﺎﺩ ﻣﺎ ﻟﹶﻢ‪ ‬ﻳﻜﻦ ﻳ‪‬ﺤﺼﻞ ﻟﻮ ﻗﻌﺪ ﻓِﻲ‬
‫ﺑﻠﺪﻩ‪ ،‬ﻓﺈﻥ ﻣﺎ ﻗﺼﺪﻩ ﻣﻦ ﺗ‪‬ﺤﺼﻴﻞ ﺍﻟﹾﺨ‪‬ﲑ ﻭﺩﻓﻊ ﺍﻟﺸﺮ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺤﺼﻞ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﺑﻞ ﺯﺍﺩ ﺍﻟﺸﺮ‬
‫ﺑِﺨ‪‬ﺮ‪‬ﻭﺟﻪ ﻭﻗﺘﻠﻪ‪ ،‬ﻭﻧﻘﺺ ﺍﻟﹾﺨ‪‬ﲑ ﺑﺬﻟﻚ‪ ،‬ﻭﺻ‪‬ﺎﺭ‪ ‬ﺫﻟﻚ ﺳﺒﺒ‪‬ﺎ ﻟﺸ‪‬ﺮ‪ ‬ﻋﻈﻴﻢ‪ ،‬ﻭﻛﺎﻥ ﻗﺘﻞ‬
‫ﺍﻟﹾﺤ‪‬ﺴ‪‬ﲔ ﻣِﻤ‪‬ﺎ ﺃﻭﺟﺐ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﻣِﻤ‪‬ﺎ ﺃﻭﺟﺐ ﺍﻟﻔﺘ‪‬ﻦ‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﻣِﻤ‪‬ﺎ ﻳﺒﻴ‪‬ﻦ ﺃﻥ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻣﻦ ﺍﻟﺼ‪‬ﱪ ﻋﻠﻰ ﺟ‪‬ﻮﺭ ﺍﻷﺋﻤ‪‬ﺔ ﻭﺗﺮﻙ‬
‫ﻗﺘﺎﻟِﻬﻢ ﻭﺍﻟﹾﺨ‪‬ﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻫﻮ ﺃﺻﻠﺢ ﺍﻷﻣﻮﺭ ﻟﻠﻌﺒﺎﺩ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﺵ ﻭﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﺩ‪ ،‬ﻭﺃﻥﱠ ﻣ‪‬ﻦ ﺧ‪‬ﺎﻟﻒ‬
‫ﺫﻟﻚ ﻣ‪‬ﺘﻌ‪‬ﻤ‪‬ﺪ‪‬ﺍ ﺃﻭ ﻣ‪‬ﺨﻄﺌﹰﺎ؛ ﻟﹶﻢ ﻳ‪‬ﺤﺼﻞ ﺑﻔﻌﻠﻪ ﺻﻼﺡ ﺑﻞ ﻓﺴﺎﺩ؛ ﻭﻟِﻬ‪‬ﺬﹶﺍ ﺃﺛﻨ‪‬ﻰ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ ج‬

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‫ﻋﻠﻰ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ ﺑﻘﻮﻟﻪ‪$ :‬ﺇِﻥﱠ ﺍﺑ‪‬ﻨِﻲ ﻫ‪‬ﺬﹶﺍ ﺳ‪‬ﻴ‪‬ﺪ‪ ،‬ﻭ‪‬ﺳ‪‬ﻴ‪‬ﺼ‪‬ﻠِﺢ‪ ‬ﺍﷲ ﺑِﻪِ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻓِﺌﹶﺘ‪‬ﻴ‪‬ﻦِ ﻋ‪‬ﻈِﻴﻤ‪‬ﺘ‪‬ﻴ‪‬ﻦِ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠِﻤِﲔ‪.#‬‬
‫ﻭﻟﹶﻢ‪ ‬ﻳ‪‬ﺜﻦ ﻋﻠﻰ ﺃﺣﺪ؛ٍ ﻻ ﺑﻘﺘﺎﻝ‪ ،‬ﻭﻻ ﻓِﻲ ﻓﺘﻨﺔ‪ ،‬ﻭﻻ ﺑِﺨ‪‬ﺮ‪‬ﻭﺝ ﻋ‪‬ﻠﹶﻰ ﺍﻷﺋﻤ‪‬ﺔ‪ ،‬ﻭﻻ ﻧﺰﻉ ﻳﺪ ﻣﻦ‬
‫ﺠﻤ‪‬ﺎﻋ‪‬ﺔ‪.‬‬
‫ﻃﺎﻋﺔ‪ ،‬ﻭﻻ ﺑِﻤ‪‬ﻔﹶﺎﺭ‪‬ﻗﺔ ﺍﻟﹾ ‪‬‬
‫ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﻨ‪‬ﺒِﻲ ج ﺍﻟﺜﺎﺑﺘﺔ ﻓِﻲ ﺍﻟﺼ‪‬ﺤﻴﺢ ﻛﻠﻬﺎ ﺗﺪﻝ ﻋ‪‬ﻠﹶﻰ ﻫﺬﺍ‪ ،‬ﻛﹶﻤ‪‬ﺎ ﻓِﻲ ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ)‪ (١‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﺳ‪‬ﻤﻌﺖ‪ ‬ﺃﺑﺎ ﺑﻜﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﺳ‪‬ﻤﻌﺖ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج‬
‫ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤِﻨﺒ‪‬ﺮ ﻭﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ ﺇﻟﹶﻰ ﺟ‪‬ﻨﺒﻪ ﻳﻨﻈﺮ ﺇﻟﹶﻰ ﺍﻟﻨﺎﺱ ﻣ‪‬ﺮ‪‬ﺓ ﻭﺇﻟﻴﻪ ﻣ‪‬ﺮ‪‬ﺓ‪ ،‬ﻭﻳﻘﻮﻝ‪$ :‬ﺇِﻥﱠ ﺍﺑ‪‬ﻨِﻲ ﻫ‪‬ﺬﹶﺍ‬
‫ﺳ‪‬ﻴ‪‬ﺪ‪ ،‬ﻭ‪‬ﻟﹶﻌ‪‬ﻞﱠ ﺍﷲ ﺃﹶﻥﹾ ﻳ‪‬ﺼ‪‬ﻠِﺢ‪ ‬ﺑِﻪِ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻓِﺌﹶﺘ‪‬ﻴ‪‬ﻦِ ﻋ‪‬ﻈِﻴﻤ‪‬ﺘ‪‬ﻴ‪‬ﻦِ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠِﻤِﲔ‪ .#‬ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﻨ‪‬ﺒِﻲ ج ﺑﺄﻧﻪ‬
‫ﺳﻴ‪‬ﺪ‪ ،‬ﻭﺣ‪‬ﻘﱠﻖ‪ ‬ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥ ﺍﷲ ﻳﺼﻠﺢ ﺑﻪ ﺑﲔ ﻓﺌﺘﲔ ﻋﻈﻴﻤﺘﲔ ﻣﻦ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪.‬‬
‫ﻭﻫﺬﺍ ﻳ‪‬ﺒﻴ‪‬ﻦ ﺃﻥﱠ ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻛﺎﻥ ﻣ‪‬ﺤﺒﻮﺑ‪‬ﺎ ﻣ‪‬ﻤﺪ‪‬ﻭﺣ‪‬ﺎ ﻳ‪‬ﺤﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪،‬‬
‫ﻭﺃﻥﱠ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ ﻣﻦ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﺃﻋﻈﻢ ﻓﹶﻀ‪‬ﺎﺋﻠﻪ ﻭﻣﻨﺎﻗﺒﻪ ﺍﻟﱠﺘِﻲ ﺃﺛﻨ‪‬ﻰ ﺑِﻬﺎ ﻋﻠﻴﻪ ﺍﻟﻨ‪‬ﺒِﻲ ج‪،‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺘﺎﻝ ﻭﺍﺟﺒ‪‬ﺎ ﺃﻭ ﻣ‪‬ﺴﺘﺤﺒ‪‬ﺎ؛ ﻟﹶﻢ ﻳ‪‬ﺜﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻋﻠﻰ ﺃﺣﺪ ﺑﺘﺮﻙ ﻭﺍﺟﺐ ﺃﻭ ﻣ‪‬ﺴﺘ‪‬ﺤ‪‬ﺐ‪،‬‬
‫ﻭﻟِﻬ‪‬ﺬﺍ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺜﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻋﻠﻰ ﺃﺣﺪ ﺑِﻤ‪‬ﺎ ﺟ‪‬ﺮ‪‬ﻯ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻳﻮﻡ ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻞ ﻭﺻﻔﲔ؛ ﻓﹶﻀﻼﹰ‬
‫ﻋ‪‬ﻤ‪‬ﺎ ﺟﺮﻯ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﺪﻳﻨﺔ ﻳﻮﻡ ﺍﻟﹾﺤ‪‬ﺮ‪‬ﺓ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ ﺑِﻤ‪‬ﻜﱠﺔ ﻓِﻲ ﺣﺼﺎﺭ ﺍﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ‬
‫ﻓِﻲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﹾﻤ‪‬ﻬ‪‬ﻠﺐ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺘ‪‬ﻦ‪ ،‬ﻭﻟﻜﻦ ﺗﻮﺍﺗﺮ ﻋﻨﻪ ج ﺃﻧﻪ‬
‫ﺃﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ)‪ (٢‬ﺍﻟﹾﻤ‪‬ﺎﺭﻗﲔ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻬﻢ ﺃﻣﲑ ﺍﻟﹾﻤ‪‬ﺆﻣﻨﲔ ﻋﻠﻲ‪ t ‬ﺑﺎﻟﻨﻬﺮﻭﺍﻥ ﺑﻌﺪ‬
‫ﺧ‪‬ﺮ‪‬ﻭﺟﻬﻢ ﻋﻠﻴﻪ ﺑِﺤ‪‬ﺮ‪‬ﻭﺭ‪‬ﺍﺀ‪.‬‬
‫ﻓﻬﺆﻻﺀ ﺍﺳﺘﻔﺎﺿﺖ ﺍﻟﺴ‪‬ﻨﻦ ﻋﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج ﺑﺎﻷﻣﺮ ﺑﻘﺘﺎﻟِﻬﻢ‪ ،‬ﻭﻟﹶﻤ‪‬ﺎ ﻗﺎﺗﻠﻬﻢ ﻋﻠﻲ‪ ‬ج‬
‫ﻓﺮﺡ ﺑﻘﺘﺎﻟِﻬﻢ‪ ،‬ﻭﺭﻭﻯ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻓﻴﻬﻢ‪ ،‬ﻭﺍﺗﻔﻖ ﺍﻟﺼ‪‬ﺤ‪‬ﺎﺑﺔ ﻋﻠﻰ ﻗﺘﺎﻝ ﻫﺆﻻﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺋﻤ‪‬ﺔ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻋﻨﺪﻫﻢ ﻛﻘﺘﺎﻝ ﺃﻫﻞ ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻞ ﻭﺻﻔﲔ ﻭﻏﲑﻫِﻤ‪‬ﺎ‬
‫)‪ (١‬ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻟﻠﺤﺴﻦ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٧٠٤‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ ‪$‬ﻧﻈﻢ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻨ‪‬ﺎﺛﺮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻮ‪‬ﺍﺗﺮ‪ ،#‬ﺭﻗﻢ )‪ (١٩‬ﻟﻠﻜﺘﺎﻧِﻲ‪.‬‬

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‫ﻣِﻤ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻳﺄﺕ ﻓﻴﻪ ﻧﺺ ﻭﻻ ﺇﺟ‪‬ﻤ‪‬ﺎﻉ‪ ،‬ﻭﻻ ﺣ‪‬ﻤﺪﻩ ﺃﻓﺎﺿﻞ ﺍﻟﺪ‪‬ﺍﺧﻠﲔ ﻓﻴﻪ‪ ،‬ﺑﻞ ﻧﺪﻣﻮﺍ ﻋﻠﻴﻪ‬
‫ﻭﺭﺟﻌﻮﺍ ﻋﻨﻪ ‪...‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦ ﻛﺎﻥ ﺩﺍﺋﻤ‪‬ﺎ ﻳ‪‬ﺸﲑ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺃﺧﻴﻪ ﺑﺘﺮﻙ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻟﹶﻤ‪‬ﺎ ﺻﺎﺭ ﺍﻷﻣﺮ‬
‫ﺇﻟﻴﻪ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺃﺻﻠﺢ ﺍﷲ ﺑﻪ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺍﻟﹾﻤ‪‬ﻘﺘﺘﻠﺘﲔ‪ ،‬ﻭﻋﻠﻲ‪ t ‬ﻓِﻲ ﺁﺧﺮ ﺍﻷﻣﺮ‬
‫ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺃﻥ ﺍﻟﹾﻤ‪‬ﺼﻠﹶﺤ‪‬ﺔ ﻓِﻲ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﺃﻋﻈﻢ ﻣﻨﻬﺎ ﻓِﻲ ﻓﻌﻠﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﹾﺤ‪‬ﺴﲔ ‪ t‬ﻟﹶﻢ‪‬‬
‫ﻳ‪‬ﻘﺘ‪‬ﻞ ﺇﻻﱠ ﻣﻈﻠﻮﻣ‪‬ﺎ ﺷﻬﻴﺪ‪‬ﺍ ﺗﺎﺭﻛﹰﺎ ﻟﻄﻠﺐ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﻃﺎﻟﺒ‪‬ﺎ ﺍﻟﺮﺟﻮﻉ ﺇﻣ‪‬ﺎ ﺇﻟﹶﻰ ﺑﻠﺪﻩ‪ ،‬ﺃﻭ ﺇﻟﹶﻰ‬
‫ﺍﻟﺜﻐﺮ‪ ،‬ﺃﻭ ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺘﻮﻟﱢﻲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻳﺰﻳﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺇﻥﱠ ﻋﻠﻴ‪‬ﺎ ﻭﺍﻟﹾﺤ‪‬ﺴ‪‬ﲔ ﺇﻧ‪‬ﻤ‪‬ﺎ ﺗﺮﻛﺎ ﺍﻟﻘﺘﺎﻝ ﻓِﻲ ﺁﺧﺮ ﺍﻷﻣﺮ ﻟﻠﻌﺠﺰ ﻋﻨﻪ؛‬
‫ﻷﻧﻪ ﻟﹶﻢ‪ ‬ﻳﻜﻦ ﻟﹶﻬ‪‬ﻤ‪‬ﺎ ﺃﻧﺼﺎﺭ‪ ،‬ﻓﻜﺎﻥ ﻓِﻲ ﺍﻟﹾﻤ‪‬ﻘﹶﺎﺗﻠﺔ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ ﺑﻼ ﺣﺼﻮﻝ ﺍﻟﹾﻤ‪‬ﺼﻠﹶﺤ‪‬ﺔ‬
‫ﺍﻟﹾﻤ‪‬ﻄﻠﻮﺑﺔ‪.‬‬
‫ﻗﻴﻞ ﻟﻪ‪ :‬ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻫﻮ ﺍﻟﹾﺤِﻜﻤ‪‬ﺔ ﺍﻟﱠﺘِﻲ ﺭﺍﻋﺎﻫﺎ ﺍﻟﺸﺎﺭﻉ ج ﻓِﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ‬
‫ﻋﻠﻰ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻭﻧﺪﺏ ﺇﻟﹶﻰ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﻓِﻲ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻠﻮﻥ ﻟﺬﻟﻚ ﻳ‪‬ﺮ‪‬ﻭﻥ ﺃﻥﱠ‬
‫ﻣﻘﺼﻮﺩﻫﻢ ﺍﻷﻣﺮ ﺑﺎﻟﹾﻤ‪‬ﻌﺮ‪‬ﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﻤ‪‬ﻨﻜﹶﺮ‪ ،‬ﻛﺎﻟﺬﻳﻦ ﺧ‪‬ﺮ‪‬ﺟ‪‬ﻮﺍ ﺑﺎﻟﹾﺤ‪‬ﺮ‪‬ﺓ‪ ،‬ﻭﺑﺪﻳﺮ‬
‫ﺠﻤ‪‬ﺎﺟﻢ ﻋﻠﻰ ﻳﺰﻳﺪ ﻭﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺝ ﻭﻏﲑﻫِﻤ‪‬ﺎ‪.‬‬
‫ﺍﻟﹾ ‪‬‬
‫ﻟﻜﻦ ﺇﺫﺍ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺰﻝ ﺍﻟﹾﻤ‪‬ﻨﻜﹶﺮ ﺇﻻﱠ ﺑِﻤ‪‬ﺎ ﻫﻮ ﺃﻧﻜﺮ ﻣﻨﻪ؛ ﺻﺎﺭ ﺇﺯﺍﻟﺘﻪ ﻋ‪‬ﻠﹶﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‬
‫ﻣ‪‬ﻨﻜﺮ‪‬ﺍ‪ ،‬ﻭﺇﺫﺍ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺤﺼﻞ ﺍﻟﹾﻤ‪‬ﻌﺮﻭﻑ ﺇﻻﱠ ﺑِﻤ‪‬ﻨﻜﹶﺮ ﻣﻔﺴﺪﺗﻪ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﻠﺤﺔ ﺫﻟﻚ‬
‫ﺍﻟﹾﻤ‪‬ﻌﺮ‪‬ﻭﻑ؛ ﻛﺎﻥ ﺗ‪‬ﺤﺼﻴﻞ ﺫﻟﻚ ﺍﻟﹾﻤ‪‬ﻌﺮ‪‬ﻭﻑ ﻋ‪‬ﻠﹶﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣ‪‬ﻨﻜﺮ‪‬ﺍ‪.‬‬
‫ﻭﺑِﻬ‪‬ﺬﹶﺍ ﺍﻟﻮﺟﻪ ﺻﺎﺭﺕ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﺍﺭﺝ ﻳﺴﺘﺤﻠﻮﻥ ﺍﻟﺴ‪‬ﻴﻒ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺣﺘ‪‬ﻰ ﻗﺎﺗﻠﺖ‬
‫ﻋﻠﻴ‪‬ﺎ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻓِﻲ ﺍﻟﹾﺨ‪‬ﺮ‪‬ﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤ‪‬ﺔ ﺑﺎﻟﺴﻴﻒ ﻓِﻲ‬
‫ﺍﻟﹾﺠ‪‬ﻤﻠﹶﺔ ﻣﻦ ﺍﻟﹾﻤ‪‬ﻌﺘ‪‬ﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳ‪‬ﺔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﻏﲑﻫﻢ …‬
‫ﻭﻣِﻤ‪‬ﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﻌﻠﻢ ﺃﻥﱠ ﺃﺳﺒﺎﺏ ﻫﺬﻩ ﺍﻟﻔﺘ‪‬ﻦ ﺗﻜﻮﻥ ﻣ‪‬ﺸﺘﺮﻛﺔ‪ ،‬ﻓﻴ‪‬ﺮﺩ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﻘﻠﻮﺏ ﻣﻦ‬
‫ﺍﻟﻮﺍﺭﺩﺍﺕ ﻣﺎ ﻳ‪‬ﻤﻨ‪‬ﻊ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﹾﺤ‪‬ﻖ ﻭﻗﺼﺪﻩ‪ ،‬ﻭﻟِﻬ‪‬ﺬﹶﺍ ﺗﻜﻮﻥ ﺑِﻤ‪‬ﻨ‪‬ﺰﻟﹶﺔ ﺍﻟﹾﺠ‪‬ﺎﻫﻠﻴﺔ‪،‬‬

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‫ﻭﺍﻟﹾﺠ‪‬ﺎﻫﻠﻴﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻌﺮﻓﺔ ﺍﻟﹾﺤ‪‬ﻖ ﻭﻗﺼﺪﻩ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﺟﺎﺀ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼ‪‬ﺎﻟِﺢ‬
‫ﺑِﻤ‪‬ﻌﺮﻓﺔ ﺍﻟﹾﺤ‪‬ﻖ ﻭﻗﺼﺪﻩ‪ ،‬ﻓﻴﺘﻔﻖ ﺃﻥﱠ ﺑﻌﺾ ﺍﻟﻮﻻﺓ ﻳﻈﻠﻢ ﺑﺎﺳﺘﺌﺜﺎﺭ‪ ،‬ﻓﻼ ﺗﺼﱪ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ‬
‫ﻇﻠﻤﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﻨﻬﺎ ﺩﻓﻊ ﻇﻠﻤﻪ ﺇﻻﱠ ﺑِﻤ‪‬ﺎ ﻫﻮ ﺃﻋﻈﻢ ﻓﺴﺎﺩ‪‬ﺍ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﻷﺟﻞ ﻣ‪‬ﺤﺒ‪‬ﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻷﺧﺬ ﺣﻘﻪ ﻭﺩﻓﻊ ﺍﻟﻈﻠﻢ ﻋﻨﻪ؛ ﻻ ﻳﻨﻈﺮ ﻓِﻲ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﻋﻦ ﻓﻌﻠﻪ؛‬
‫ﻭﻟِﻬ‪‬ﺬﹶﺍ ﻗﺎﻝ ﺍﻟﻨ‪‬ﺒِﻲ ج‪$ :‬ﺇِﻧ‪‬ﻜﹸﻢ‪ ‬ﺳ‪‬ﺘ‪‬ﻠﹾﻘﹶﻮ‪‬ﻥﹶ ﺑ‪‬ﻌ‪‬ﺪِﻱ ﺃﺛﺮﺓ؛ ﻓﹶﺎﺻ‪‬ﺒِﺮ‪‬ﻭﺍ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻠﹾﻘﹶﻮﻧِﻲ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺤ‪‬ﻮ‪‬ﺽِ‪.(١)#‬‬
‫ﻭﻛﺬﻟﻚ ﺛﺒﺖ ﻋﻨﻪ ج ﻓِﻲ ﺍﻟﺼ‪‬ﺤﻴﺤﲔ ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺀِ ﺍﻟﺴ‪‬ﻤ‪‬ﻊ ﻭ‪‬ﺍﻟﻄﱠﺎﻋ‪‬ﺔ ﻓِﻲ‬
‫ﻳ‪‬ﺴ‪‬ﺮِﻩِ ﻭ‪‬ﻋ‪‬ﺴ‪‬ﺮِﻩِ‪ ،‬ﻭ‪‬ﻣ‪‬ﻨ‪‬ﺸ‪‬ﻄِﻪِ ﻭ‪‬ﻣ‪‬ﻜﹾﺮ‪‬ﻫِﻪِ‪ ،‬ﻭ‪‬ﺃﹶﺛﹶﺮ‪‬ﺓ ﻋ‪‬ﻠﹶﻴﻪِ‪.(٢)#‬‬
‫ﻭﻓِﻲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﺑ‪‬ﺎﻳ‪‬ﻌ‪‬ﻨ‪‬ﺎ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻋ‪‬ﻠﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊِ ﻭ‪‬ﺍﻟﻄﱠﺎﻋ‪‬ﺔِ ﻓِﻲ ﻋ‪‬ﺴ‪‬ﺮِﻧ‪‬ﺎ‬
‫ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺮِﻧ‪‬ﺎ‪ ،‬ﻭ‪‬ﻣ‪‬ﻨ‪‬ﺸ‪‬ﻄِﻨ‪‬ﺎ ﻭﻣ‪‬ﻜﹾﺮ‪‬ﻫِﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺃﹶﺛﹶﺮ‪‬ﺓﹰ ﻋ‪‬ﻠﹶﻴﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺃﹶﻻﱠ ﻧ‪‬ﻨ‪‬ﺎﺯِﻉ‪ ‬ﺍﻷَﻣ‪‬ﺮ‪ ‬ﺃﹶﻫ‪‬ﻠﹶﻪ‪ ،‬ﻭ‪‬ﺃﹶﻥﹾ ﻧ‪‬ﻘﹸﻮﻝﹶ ﻭ‪‬ﻧ‪‬ﻘﹸﻮﻡ‪‬‬
‫ﺑِﺎﻟﹾﺤ‪‬ﻖ‪ ‬ﺣ‪‬ﻴ‪‬ﺜﹸﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ؛ ﻻﹶ ﻧ‪‬ﺨ‪‬ﺎﻑ‪ ‬ﻓِﻲ ﺍﷲ ﻟﹶﻮ‪‬ﻣ‪‬ﺔﹶ ﻻﹶِﺋﻢٍ‪.(٣)#‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﻟﻨ‪‬ﺒِﻲ ج ﻟﻸﻧﺼﺎﺭ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٧٩٣ ،٣٧٩٢‬ﻭﻣﺴﻠﻢ‬
‫ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻷﻣﺮ ﺑﺎﻟﺼ‪‬ﱪ ﻋﻨﺪ ﻇﻠﻢ ﺍﻟﻮﻻﺓ ﻭﺍﺳﺘﺌﺜﺎﺭﻫﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٨٤٥‬‬
‫ﻭﻟﻔﻆ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﻧ‪‬ﺲِ ﺑ‪‬ﻦِ ﻣ‪‬ﺎﻟِﻚٍ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺃﹸﺳ‪‬ﻴ‪‬ﺪِ ﺑ‪‬ﻦِ ﺣ‪‬ﻀ‪‬ﻴ‪‬ﺮٍ ي‪ :‬ﺃﹶﻥﱠ ﺭ‪‬ﺟ‪‬ﻼﹰ ﻣِﻦ‪ ‬ﺍﻷَﻧ‪‬ﺼ‪‬ﺎﺭِ‬

‫ﻗﹶﺎﻝﹶ‪$ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ‪ ،‬ﺃﹶﻻ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﻤِﻠﹸﻨِﻲ ﻛﹶﻤ‪‬ﺎ ﺍﺳ‪‬ﺘ‪‬ﻌ‪‬ﻤ‪‬ﻠﹾﺖ‪ ‬ﻓﹸﻼﻧ‪‬ﺎ؟! ﻗﹶﺎﻝﹶ‪ :‬ﺳ‪‬ﺘ‪‬ﻠﹾﻘﹶﻮ‪‬ﻥﹶ ﺑ‪‬ﻌ‪‬ﺪِﻱ ﺃﹸﺛﹾﺮ‪‬ﺓﹰ؛ ﻓﹶﺎﺻ‪‬ﺒِﺮ‪‬ﻭﺍ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻠﹾﻘﹶﻮ‪‬ﻧِﻲ‬

‫ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺤ‪‬ﻮ‪‬ﺽِ‪.#‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﻟﻨ‪‬ﺒِﻲ ج‪$ :‬ﺳ‪‬ﺘ‪‬ﺮ‪‬ﻭﻥ ﺑﻌﺪﻱ ﺃﺛﺮﺓ‪ .#‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٧٠٥٦‬ﻭﻣﺴﻠﻢ‬
‫ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻷﻣﺮﺍﺀ ﻓِﻲ ﻏﲑ ﻣﻌﺼﻴﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٧٠٩‬‬

‫ﻭﻟﻔﻆ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋ‪‬ﻦ‪ ‬ﺟﻨ‪‬ﺎﺩ‪‬ﺓﹶ ﺑ‪‬ﻦِ ﺃﹶﺑِﻲ ﺃﹸﻣ‪‬ﻴ‪‬ﺔﹶ ﻗﹶﺎﻝﹶ‪$ :‬ﺩ‪‬ﺧ‪‬ﻠﹾﻨ‪‬ﺎ ﻋ‪‬ﻠﹶﻰ ﻋ‪‬ﺒ‪‬ﺎﺩ‪‬ﺓﹶ ﺑ‪‬ﻦِ ﺍﻟﺼ‪‬ﺎﻣِﺖِ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﺮِﻳﺾ‪‬‬

‫ﻗﹸﻠﹾﻨ‪‬ﺎ‪ :‬ﺃﹶﺻ‪‬ﻠﹶﺤ‪‬ﻚ‪ ‬ﺍﻟﻠﱠﻪ‪‬؛ ﺣ‪‬ﺪ‪‬ﺙﹾ ﺑِﺤ‪‬ﺪِﻳﺚٍ ﻳ‪‬ﻨ‪‬ﻔﹶﻌ‪‬ﻚ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑِﻪِ ﺳ‪‬ﻤِﻌ‪‬ﺘ‪‬ﻪ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج‪ .‬ﻗﹶﺎﻝﹶ‪ :‬ﺩ‪‬ﻋ‪‬ﺎﻧ‪‬ﺎ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻓﹶﺒ‪‬ﺎﻳ‪‬ﻌ‪‬ﻨ‪‬ﺎﻩ‪،‬‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﻓِﻴﻤ‪‬ﺎ ﺃﹶﺧ‪‬ﺬﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ‪ :‬ﺃﹶﻥﹾ ﺑ‪‬ﺎﻳ‪‬ﻌ‪‬ﻨ‪‬ﺎ ﻋ‪‬ﻠﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊِ ﻭ‪‬ﺍﻟﻄﱠﺎﻋ‪‬ﺔِ ﻓِﻲ ﻣ‪‬ﻨ‪‬ﺸ‪‬ﻄِﻨ‪‬ﺎ ﻭ‪‬ﻣ‪‬ﻜﹾﺮ‪‬ﻫِﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﻋ‪‬ﺴ‪‬ﺮِﻧ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺮِﻧ‪‬ﺎ‪ ،‬ﻭ‪‬ﺃﹶﺛﹶﺮ‪‬ﺓﹰ ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ‪،‬‬

‫ﻭ‪‬ﺃﹶﻻﱠ ﻧ‪‬ﻨ‪‬ﺎﺯِﻉ‪ ‬ﺍﻷَﻣ‪‬ﺮ‪ ‬ﺃﹶﻫ‪‬ﻠﹶﻪ‪‬؛ ﺇِﻻﱠ ﺃﹶﻥﹾ ﺗ‪‬ﺮ‪‬ﻭ‪‬ﺍ ﻛﹸﻔﹾﺮ‪‬ﺍ ﺑ‪‬ﻮ‪‬ﺍﺣ‪‬ﺎ ﻋِﻨ‪‬ﺪ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻠﱠﻪِ ﻓِﻴﻪِ ﺑ‪‬ﺮ‪‬ﻫ‪‬ﺎﻥﹲ‪.#‬‬

‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﻴﻒ ﻳ‪‬ﺒﺎﻳﻊ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٧١٩٩‬ﻭﻣﺴﻠﻢ ﻓِﻲ‬
‫ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻷﻣﺮﺍﺀ ﻓِﻲ ﻏﲑ ﻣﻌﺼﻴﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٧٠٩‬‬

‫ﻭﺍﻟﻠﻔﻆ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺎﺩ‪‬ﺓﹶ ﺑ‪‬ﻦِ ﺍﻟﺼ‪‬ﺎﻣِﺖِ ﻗﹶﺎﻝﹶ‪$ :‬ﺑ‪‬ﺎﻳ‪‬ﻌ‪‬ﻨ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻋ‪‬ﻠﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊِ ﻭ‪‬ﺍﻟﻄﱠﺎﻋ‪‬ﺔِ ﻓِﻲ‬
‫=‬

‫‪-٨١-‬‬

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‫ﻓﻘﺪ ﺃﻣﺮ ﺍﻟﻨ‪‬ﺒِﻲ ج ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ ﺃﻥ ﻳ‪‬ﺼﱪﻭﺍ ﻋﻠﻰ ﺍﻻﺳﺘﺌﺜﺎﺭ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻄﻴﻌﻮﺍ ﻭﻻﺓ‬
‫ﺃﻣﻮﺭﻫﻢ ﻭﺇﻥ ﺍﺳﺘﺌﺜﺮﻭﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻻﱠ ﻳﻨﺎﺯﻋﻮﻫﻢ ﺍﻷﻣﺮ‪.‬‬
‫ﻭﻛﺜﲑ ﻣِﻤ‪‬ﻦ ﺧﺮﺝ ﻋ‪‬ﻠﹶﻰ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ‪-‬ﺃﻭ ﺃﻛﺜﺮﻫﻢ‪ -‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﺧﺮﺝ ﻟﻴﻨﺎﺯﻋﻬﻢ ﻣﻊ ﺍﺳﺘﺌﺜﺎﺭﻫﻢ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﺼﱪﻭﺍ ﻋﻠﻰ ﺍﻻﺳﺘﺌﺜﺎﺭ‪ ،‬ﺛﹸﻢ‪ ‬ﺇﻧﻪ ﻳﻜﻮﻥ ﻟﻮﻟِﻲ ﺍﻷﻣﺮ ﺫﹸﻧﻮﺏ ﺃﺧﺮﻯ؛ ﻓﻴﺒﻘﻰ‬
‫ﺑﻐﻀﻪ ﻻﺳﺘﺌﺜﺎﺭﻩ ﻳ‪‬ﻌ‪‬ﻈﱢﻢ ﺗﻠﻚ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﻟﹾﻤ‪‬ﻘﹶﺎﺗﻞ ﻟﻪ ﻇﺎﻧ‪‬ﺎ ﺃﻧﻪ ﻳ‪‬ﻘﹶﺎﺗﻠﻪ ﻟﺌﻼ ﺗﻜﻮﻥ‬
‫ﻓﺘﻨﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ‪ ،‬ﻭﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﺣﺮﻛﻪ ﻋﻠﻴﻪ‪ :‬ﻃﻠﺐ ﻏﺮﺿﻪ؛ ﺇﻣ‪‬ﺎ ﻭﻻﻳﺔ‪ ،‬ﻭﺇﻣ‪‬ﺎ‬
‫﴾‬
‫ﻣﺎﻝ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫]ﺍﻟﺘﻮﺑﺔ‪.[٥٨:‬‬
‫ﻭﻓِﻲ ﺍﻟﺼ‪‬ﺤﻴﺢ ﻋﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﺛﹶﻼﺛﹶﺔﹲ ﻻﹶ ﻳ‪‬ﻜﹶﻠﱢﻤ‪‬ﻬ‪‬ﻢ ﺍﷲ‪ ،‬ﻭ‪‬ﻻﹶ ﻳ‪‬ﻨ‪‬ﻈﹸﺮ‪ ‬ﺇِﻟﹶﻴ‪‬ﻬِﻢ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪‬‬
‫ﺍﻟﹾﻘِﻴ‪‬ﺎﻣ‪‬ﺔِ‪ ،‬ﻭ‪‬ﻻﹶ ﻳ‪‬ﺰ‪‬ﻛﱢﻴﻬِﻢ‪ ،‬ﻭ‪‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﺃﹶﻟِﻴﻢ‪ :‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﻋ‪‬ﻠﹶﻰ ﻓﹶﻀ‪‬ﻞِ ﻣ‪‬ﺎﺀٍ ﻳ‪‬ﻤ‪‬ﻨ‪‬ﻌ‪‬ﻪ‪ ‬ﻣِﻦ‪ ‬ﺍﺑ‪‬ﻦِ ﺍﻟﺴ‪‬ﺒِﻴﻞِ‪ ،‬ﻳ‪‬ﻘﹸﻮﻝﹸ‬
‫ﺍﷲ ﻟﹶﻪ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﺍﻟﹾﻘِﻴ‪‬ﺎﻣ‪‬ﺔِ‪ :‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﺃﹶﻣ‪‬ﻨ‪‬ﻌ‪‬ﻚ‪ ‬ﻓﹶﻀ‪‬ﻠِﻲ ﻛﹶﻤ‪‬ﺎ ﻣ‪‬ﻨ‪‬ﻌ‪‬ﺖ‪ ‬ﻓﹶﻀ‪‬ﻞﹶ ﻣ‪‬ﺎ ﻟﹶﻢ‪ ‬ﺗ‪‬ﻌ‪‬ﻤ‪‬ﻞﹾ ﻳ‪‬ﺪ‪‬ﺍﻙ‪ ،‬ﻭ‪‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﺑ‪‬ﺎﻳ‪‬ﻊ‪ ‬ﺇِﻣ‪‬ﺎﻣ‪‬ﺎ‬
‫ﻻﹶ ﻳ‪‬ﺒِﺎﻳﻌ‪‬ﻪ‪ ‬ﺇِﻻﱠ ﻟِﺪ‪‬ﻧﻴ‪‬ﺎ؛ ﺇِﻥﹾ ﺃﹶﻋ‪‬ﻄﹶﺎﻩ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﺭ‪‬ﺿِﻲ‪ ،‬ﻭ‪‬ﺇِﻥﹾ ﻣ‪‬ﻨ‪‬ﻌ‪‬ﻪ‪ ‬ﺳ‪‬ﺨِﻂﹶ‪ ،‬ﻭ‪‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﺣ‪‬ﻠﹶﻒ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺳِﻠﹾﻌ‪‬ﺔٍ ﺑ‪‬ﻌ‪‬ﺪ‪‬‬

‫ﺍﻟﹾﻌ‪‬ﺼ‪‬ﺮِ ﻛﹶﺎﺫِﺑ‪‬ﺎ‪ :‬ﻟﹶﻘﹶﺪ‪ ‬ﺃﹸﻋ‪‬ﻄِﻲ‪ ‬ﺑِﻬ‪‬ﺎ ﺃﹶﻛﹾﺜﹶﺮ ﻣ‪‬ﺎ ﺃﹶﻋ‪‬ﻄﹶﻰ‪.(١)#‬‬
‫ﻓﺈﺫﺍ ﺍﺗﻔﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﹾﺠِﻬ‪‬ﺔ ﺷﺒﻬﺔ ﻭﺷﻬﻮﺓ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﹾﺠِﻬ‪‬ﺔ ﺷﻬﻮﺓ ﻭﺷﺒﻬﺔ؛ ﻗﺎﻣﺖ‬
‫ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺍﻟﺸﺎﺭﻉ ﺃﻣﺮ ﻛﻞ ﺇﻧﺴﺎﻥ ﺑِﻤ‪‬ﺎ ﻫﻮ ﻣﺼﻠﺤﺔ ﻟﻪ ﻭﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫=‬

‫ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺸ‪‬ﻂِ ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻜﹾﺮ‪‬ﻩِ‪ ،‬ﻭ‪‬ﺃﹶﻻ ﻧ‪‬ﻨ‪‬ﺎﺯِﻉ‪ ‬ﺍﻷَﻣ‪‬ﺮ‪ ‬ﺃﹶﻫ‪‬ﻠﹶﻪ‪ ،‬ﻭ‪‬ﺃﹶﻥﹾ ﻧ‪‬ﻘﹸﻮﻡ‪ ‬ﺃﹶﻭ‪ ‬ﻧ‪‬ﻘﹸﻮﻝﹶ ﺑِﺎﻟﹾﺤ‪‬ﻖ‪ ‬ﺣ‪‬ﻴ‪‬ﺜﹸﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ؛ ﻻ ﻧ‪‬ﺨ‪‬ﺎﻑ‪ ‬ﻓِﻲ ﺍﻟﻠﱠﻪِ ﻟﹶﻮ‪‬ﻣ‪‬ﺔﹶ ﻻﺋِﻢٍ‪.#‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺎﻗﹶﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣ‪‬ﻦ ﺭﺃﻯ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﹾﺤ‪‬ﻮﺽ ﻭﺍﻟﻘﺮﺑﺔ ﺃﺣﻖ ﺑِﻤ‪‬ﺎﺋﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ،(٢٣٦٩‬ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﻴﺎﻥ ﻏﻠﻆ ﺗ‪‬ﺤﺮﻳ‪‬ﻢ ﺇﺳﺒﺎﻝ ﺍﻹﺯﺍﺭ ﻭﺍﻟﹾﻤ‪‬ﻦ ﺑﺎﻟﻌﻄﻴﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٠٨‬‬

‫ﻭﻟﻔﻆ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻋﻨﺪ ﻣﺴﻠﻢ‪ :‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﺛﹶﻼﺙﹲ ﻻ ﻳ‪‬ﻜﹶﻠﱢﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﺍﻟﹾﻘِﻴ‪‬ﺎﻣ‪‬ﺔِ‪ ،‬ﻭ‪‬ﻻ‬

‫ﻳ‪‬ﻨ‪‬ﻈﹸﺮ‪ ‬ﺇِﻟﹶﻴ‪‬ﻬِﻢ‪ ،‬ﻭ‪‬ﻻ ﻳ‪‬ﺰ‪‬ﻛﱢﻴﻬِﻢ‪ ،‬ﻭ‪‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﺃﹶﻟِﻴﻢ‪ :‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﻋ‪‬ﻠﹶﻰ ﻓﹶﻀ‪‬ﻞِ ﻣ‪‬ﺎﺀٍ ﺑِﺎﻟﹾﻔﹶﻼﺓِ ﻳ‪‬ﻤ‪‬ﻨ‪‬ﻌ‪‬ﻪ‪ ‬ﻣِﻦ ﺍﺑ‪‬ﻦِ ﺍﻟﺴ‪‬ﺒِﻴﻞِ‪ ،‬ﻭ‪‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﺑ‪‬ﺎﻳ‪‬ﻊ‪‬‬
‫ﺭ‪‬ﺟ‪‬ﻼ ﺑِﺴِﻠﹾﻌ‪‬ﺔٍ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﺼ‪‬ﺮِ‪ ،‬ﻓﹶﺤ‪‬ﻠﹶﻒ‪ ‬ﻟﹶﻪ‪ ‬ﺑِﺎﻟﻠﱠﻪِ ﻷَﺧ‪‬ﺬﹶﻫ‪‬ﺎ ﺑِﻜﹶﺬﹶﺍ ﻭ‪‬ﻛﹶﺬﹶﺍ ﻓﹶﺼ‪‬ﺪ‪‬ﻗﹶﻪ‪ ،‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻏﹶﻴ‪‬ﺮِ ﺫﹶﻟِﻚ‪ ،‬ﻭ‪‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﺑ‪‬ﺎﻳ‪‬ﻊ‪ِ ‬ﺇﻣ‪‬ﺎﻣ‪‬ﺎ‬

‫ﻻ ﻳ‪‬ﺒ‪‬ﺎﻳِﻌ‪‬ﻪ‪ ‬ﺇِﻻﱠ ﻟِﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ؛ ﻓﹶﺈِﻥﹾ ﺃﹶﻋ‪‬ﻄﹶﺎﻩ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﻓﹶﻰ‪ ،‬ﻭ‪‬ﺇِﻥﹾ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻄِﻪِ ﻣِﻨ‪‬ﻬ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻒِ‪.#‬‬

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‫ﻓﺄﻣﺮ ﺍﻟﻮﻻﺓ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻨﺼﺢ ﻟﺮﻋﻴﺘﻬﻢ؛ ﺣﺘ‪‬ﻰ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼ‪‬ﻼﺓ ﻭﺍﻟﺴ‪‬ﻼﻡ‪$ :-‬ﻣ‪‬ﺎ‬
‫ﻣِﻦ‪ ‬ﺭ‪‬ﺍﻉٍ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺮ‪‬ﻋِﻴﻪ ﺍﷲ ﺭ‪‬ﻋِﻴ‪‬ﺔﹰ‪ ،‬ﻳ‪‬ﻤ‪‬ﻮﺕ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﻤ‪‬ﻮﺕ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻏﹶﺎﺵ‪ ‬ﻟِﺮ‪‬ﻋِﻴ‪‬ﺘِﻪِ؛ ﺇِﻻﱠ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺍﷲ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﺭ‪‬ﺍﺋِﺤ‪‬ﺔﹶ‬

‫ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔِ‪.(١)#‬‬
‫‪٢‬‬
‫ﻭﺃﻣﺮ ﺍﻟﺮﻋﻴﺔ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻨﺼﺢ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﻓِﻲ ﺍﻟﺼﺤﻴﺤﲔ) (‪$ :‬ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺍﻟﻨ‪‬ﺼِﻴﺤ‪‬ﺔﹸ‪،‬‬
‫ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺍﻟﻨ‪‬ﺼِﻴﺤ‪‬ﺔﹸ‪ ،‬ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺍﻟﻨ‪‬ﺼِﻴﺤ‪‬ﺔﹸ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻟِﻤ‪‬ﻦ‪ ‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﷲ؟ ﻗﹶﺎﻝﹶ‪ :‬ﷲ‪ ،‬ﻭ‪‬ﻟِﻜِﺘ‪‬ﺎﺑِﻪِ‪ ،‬ﻭ‪‬ﻟِﺮ‪‬ﺳ‪‬ﻮﻟِﻪِ‪،‬‬
‫ﻭ‪‬ﻷَﺋِﻤ‪‬ﺔِ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠِﻤِﲔ‪ ‬ﻭ‪‬ﻋ‪‬ﺎﻣ‪‬ﺘِﻬِﻢ‪.#‬‬
‫ﻭﺃﻣﺮ ﺑﺎﻟﺼ‪‬ﱪ ﻋ‪‬ﻠﹶﻰ ﺍﺳﺘﺌﺜﺎﺭﻫﻢ‪ ،‬ﻭﻧ‪‬ﻬ‪‬ﻰ ﻋﻦ ﻣﻘﺎﺗﻠﺘﻬﻢ ﻭﻣﻨﺎﺯﻋﺘﻬﻢ ﺍﻷﻣﺮ ﻣﻊ ﻇﻠﻤﻬﻢ؛‬
‫ﻷﻥﱠ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﺃﻋﻈﻢ ﻣﻦ ﻓﺴﺎﺩ ﻇﻠﻢ ﻭﻻﺓ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻼ ﻳﺰﺍﻝ ﺃﺧﻒ‬
‫ﺍﻟﻔﺴﺎﺩ ﺑﺄﻋﻈﻤﻬﻤﺎ‪.‬‬
‫ﻭﻣ‪‬ﻦ‪ ‬ﺗﺪ‪‬ﺑ‪‬ﺮ‪ ‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺍﻟﻨ‪‬ﺒِﻲ ج‪ ،‬ﻭﺍﻋﺘﱪ ﺫﻟﻚ ﺑِﻤ‪‬ﺎ ﻳ‪‬ﺠﺪﻩ ﻓِﻲ ﻧﻔﺴﻪ‬
‫ﻭﻓِﻲ ﺍﻵﻓﺎﻕ؛ ﻋﻠﻢ ﺗ‪‬ﺤﻘﻴﻖ ﻗﻮﻝ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﻓﺼﻠﺖ‪ .[٥٣:‬ﻓﺈﻥﱠ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﻳ‪‬ﺮﻱ ﻋﺒﺎﺩﻩ ﺁﻳﺎﺗﻪ ﻓِﻲ ﺍﻵﻓﺎﻕ ﻭﻓِﻲ‬
‫ﺃﻧﻔﺴﻬﻢ ﺣﺘ‪‬ﻰ ﻳ‪‬ﺘﺒ‪‬ﻴ‪‬ﻦ ﻟﹶﻬ‪‬ﻢ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺣ‪‬ﻖ‪ ،‬ﻓﺨﱪﻩ ﺻﺪﻕ‪ ،‬ﻭﺃﻣﺮﻩ ﻋﺪﻝ‪.‬‬
‫﴿‬
‫﴾‬
‫]ﺍﻷﻧﻌﺎﻡ‪ #[١١٥:‬ﺍ’)‪.(٣‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺍﺳﺘﺮﻋﻲ ﺭﻋﻴﺔ ﻓﻠﻢ ﻳﻨﺼﺢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪،(٧١٥١ ،٧١٥٠‬‬
‫ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻮﺍﻟِﻲ ﺍﻟﻐﺎﺵ ﻟﺮﻋﻴﺘﻪ ﺍﻟﻨﺎﺭ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٤٢‬‬

‫ﻭﻟﻔﻆ ﻣﺴﻠﻢ‪ :‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦِ ﻗﹶﺎﻝﹶ‪$ :‬ﻋ‪‬ﺎﺩ‪ ‬ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦ‪ ‬ﺯِﻳ‪‬ﺎﺩٍ ﻣ‪‬ﻌ‪‬ﻘِﻞﹶ ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺴ‪‬ﺎﺭٍ ﺍﻟﹾﻤ‪‬ﺰﻧِﻲ‪ ‬ﻓِﻲ ﻣ‪‬ﺮ‪‬ﺿِﻪِ ﺍﻟﱠﺬِﻱ ﻣ‪‬ﺎﺕ‪ ‬ﻓِﻴﻪِ‪،‬‬

‫ﻗﹶﺎﻝﹶ ﻣ‪‬ﻌ‪‬ﻘِﻞﹲ‪ :‬ﺇِﻧ‪‬ﻲ ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺛﹸﻚ‪ ‬ﺣ‪‬ﺪِﻳﺜﹰﺎ ﺳ‪‬ﻤِﻌ‪‬ﺘ‪‬ﻪ‪ ‬ﻣِﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج‪ ،‬ﻟﹶﻮ‪ ‬ﻋ‪‬ﻠِﻤ‪‬ﺖ‪ ‬ﺃﹶﻥﱠ ﻟِﻲ ﺣ‪‬ﻴ‪‬ﺎﺓﹰ ﻣ‪‬ﺎ ﺣ‪‬ﺪ‪‬ﺛﹾﺘ‪‬ﻚ‪ ،‬ﺇِﻧ‪‬ﻲ ﺳ‪‬ﻤِﻌ‪‬ﺖ‪‬‬

‫ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﻣ‪‬ﺎ ﻣِﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪٍ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺮ‪‬ﻋِﻴﻪِ ﺍﻟﻠﱠﻪ‪ ‬ﺭ‪‬ﻋِﻴ‪‬ﺔﹰ‪ ،‬ﻳ‪‬ﻤ‪‬ﻮﺕ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﻤ‪‬ﻮﺕ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻏﹶﺎﺵ‪ ‬ﻟِﺮ‪‬ﻋِﻴ‪‬ﺘِﻪِ؛ ﺇِﻻﱠ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔﹶ‪.#‬‬

‫)‪ (٢‬ﻋﻠﻘﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ ج‪$ :‬ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ :‬ﷲ‪ ،‬ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﻷﺋﻤ‪‬ﺔ ﺍﻟﹾﻤ‪‬ﺴﻠﻤﲔ‪.#‬‬
‫ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٥٥‬ﻣﻦ ﺣﺪﻳﺚ ﺗ‪‬ﻤﻴﻢ ﺍﻟﺪﺍﺭﻱ ‪.t‬‬
‫)‪ (٣‬ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ )‪ (٥٤٣-٥٢٧/٤‬ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻭﻫﻮ ﻓﺼﻞ ﻣﺎﺗﻊ ﻧﻔﻴﺲ ﻛﺜﲑ ﺍﻟﻔﻮﺍﺋﺪ ﻛﻌﺎﺩﺗﻪ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪.-‬‬

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

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‫‪ ‬‬
‫‪ ‬‬
‫ﻗﺪ ﺗﻜﺮﺭ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ج ﺑﺎﻟﺼﱪ ﺑﺼﻴﻐﺔ ﻓﻌﻞ ﺍﻷﻣﺮ‪ ،‬ﻭﻛﻠﻬﺎ ﻣ‪‬ﻘﺮ‪‬ﻭﻧﺔ‬
‫ﺑﺄﻥﱠ ﺍﻟﻐ‪‬ﻠﺒ‪‬ﺔ ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ‪:‬‬
‫ﻗﺎﻝ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :-‬‬
‫﴾ ]ﻫﻮﺩ‪.[٤٩:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﻃﻪ‪.[١٣٠:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾‬
‫]ﺍﻟﺮﻭﻡ‪.[٦٠:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﻏﺎﻓﺮ‪.[٥٥:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﻏﺎﻓﺮ‪.[٧٧:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾‬
‫]ﺍﻷﺣﻘﺎﻑ‪.[٣٥:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﻕ‪.[٣٩:‬‬
‫﴾‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬

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‫]ﺍﻟﻘﻠﻢ‪.[٤٨:‬‬
‫﴾ ]ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﺭﺝ‪.[٥:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺍﻟﹾﻤ‪‬ﺪﺛﺮ‪.[٧:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺍﻹﻧﺴﺎﻥ‪.[٢٤:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺑ‪‬ﻴ‪‬ﺎﻥ ﺃﻥﱠ ﻋﻠﻰ ﺍﻟﹾﻤ‪‬ﺆﻣﻦ ﺍﻟﺼ‪‬ﱪ؛ ﻭﻫﻮ ﺍﻟﺜﺒﺎﺕ ﻋ‪‬ﻠﹶﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﹾﺤ‪‬ﻖ ﺃﻣﺎﻡ ﺩﺍﻋﻲ‬
‫ﺍﻟﹾﻬ‪‬ﻮ‪‬ﻯ ﻭﺍﻟﺸﻬﻮﺓ‪ ،‬ﻣ‪‬ﻊ‪ ‬ﺑﺸﺎﺭﺓ ﻟﻪ ﺑﺄﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ‪ ،‬ﻭﺃﻥﱠ ﺍﷲ ﺗﻌ‪‬ﺎﻟﹶﻰ ﻭﻋﺪﻩ ﺣﻖ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺍﻟﺘﻮﺑﺔ‪-٣٣:‬ﺍﻟﺼﻒ‪.[٩:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺍﻟﻔﺘﺢ‪.[٢٨:‬‬
‫ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭ‪‬ﺣِﻤ‪‬ﻪ ﺍﷲ‪ -‬ﻓِﻲ ﺷﺮﺣﻪ ﻟِﺤ‪‬ﺪﻳﺚ‪$ :‬ﺑ‪‬ﺪ‪‬ﺃﹶ ﺍ ِﻹﺳ‪‬ﻼﻡ‪ ‬ﻏﹶﺮِﻳﺒ‪‬ﺎ ﻭ‪‬ﺳ‪‬ﻴ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻏﹶﺮِﻳﺒ‪‬ﺎ‬
‫ﻛﹶﻤ‪‬ﺎ ﺑ‪‬ﺪ‪‬ﺃﹶ‪$ :(١)#‬ﻭﻛﹶﻤ‪‬ﺎ ﺃﻥﱠ ﺍﷲ ﻧ‪‬ﻬ‪‬ﻰ ﻧﺒﻴﻪ ﺃﻥ ﻳ‪‬ﺼﻴﺒﻪ ﺣﺰﻥ ﺃﻭ ﺿﻴﻖ ﻣِﻤ‪‬ﻦ ﻟﹶﻢ‪ ‬ﻳﺪﺧﻞ ﻓِﻲ‬
‫ﺍﻹﺳﻼﻡ ﻓِﻲ ﺃﻭﻝ ﺍﻷﻣﺮ؛ ﻓﻜﺬﻟﻚ ﻓِﻲ ﺁﺧﺮﻩ‪ ،‬ﻓﺎﻟﹾﻤ‪‬ﺆﻣﻦ ﻣ‪‬ﻨﻬﻲ‪ ‬ﺃﻥ ﻳ‪‬ﺤﺰ‪‬ﻥ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ‬
‫ﻓِﻲ ﺿﻴﻖ ﻣﻦ ﻣﻜﺮﻫﻢ‪.‬‬
‫ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﹾﻤ‪‬ﻨﻜﹶﺮ‪ ،‬ﺃﻭ ﺗﻐﲑ ﻛﺜﲑ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻹﺳﻼﻡ؛ ﺟ‪‬ﺰ‪‬ﻉ ﻭﻛﹶﻞﱠ‪،‬‬
‫ﻭﻧ‪‬ﺎﺡ‪ ‬ﻛﹶﻤ‪‬ﺎ ﻳﻨﻮﺡ ﺃﻫﻞ ﺍﻟﹾﻤ‪‬ﺼ‪‬ﺎﺋﺐ‪ ،‬ﻭﻫﻮ ﻣﻨﻬﻲ ﻋﻦ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺼ‪‬ﱪ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺜﺒﺎﺕ‬
‫ﻋ‪‬ﻠﹶﻰ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻣ‪‬ﺤﺴﻨﻮﻥ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ‪،‬‬
‫ﻭﺃﻥﱠ ﻣﺎ ﻳﺼﻴﺒﻪ ﻓﻬﻮ ﺑﺬﻧﻮﺑﻪ‪ ،‬ﻓﻠﻴﺼﱪ؛ ﺇﻥﱠ ﻭ‪‬ﻋ‪‬ﺪ‪ ‬ﺍﷲ ﺣ‪‬ﻖ‪ ،‬ﻭﻟﻴﺴﺘﻐﻔﺮ ﻟﺬﻧﺒﻪ‪ ،‬ﻭﻟﻴﺴﺒﺢ ﺑِﺤ‪‬ﻤﺪ ﺭﺑﻪ‬

‫ﺑﺎﻟﻌﺸﻲ ﻭﺍﻹﺑﻜﺎﺭ‪.‬‬
‫ﻭﻗﻮﻟﻪ ج‪$ :‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻏﹶﺮِﻳﺒ‪‬ﺎ ﻛﹶﻤ‪‬ﺎ ﺑ‪‬ﺪ‪‬ﺃﹶ‪ #‬ﻳ‪‬ﺤﺘﻤﻞ ﺷﻴﺌﲔ‪:‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﻴﺎﻥ ﺃﻥ ﺍﻹﺳﻼﻡ ﺑﺪﺃ ﻏﺮﻳﺒ‪‬ﺎ‪ ،‬ﻭﺳﻴﻌﻮﺩ ﻏﺮﻳﺒ‪‬ﺎ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١٤٥‬‬

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‫ﺃﺣﺪﻫ‪‬ﻤ‪‬ﺎ‪ :‬ﺃﻧﻪ ﻓِﻲ ﺃﻣﻜﻨﺔ ﻭﺃﺯﻣﻨﺔ ﻳ‪‬ﻌ‪‬ﻮﺩ ﻏﺮﻳﺒ‪‬ﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﺛﹸﻢ‪ ‬ﻳﻈﻬﺮ‪ ،‬ﻛﹶﻤ‪‬ﺎ ﻛﺎﻥ ﻓِﻲ ﺃﻭﻝ‬
‫ﺍﻷﻣﺮ ﻏﺮﻳﺒ‪‬ﺎ ﺛﹸﻢ‪ ‬ﻇﻬﺮ؛ ﻭﻟِﻬ‪‬ﺬﹶﺍ ﻗﺎﻝ‪$ :‬ﺳ‪‬ﻴ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻏﹶﺮِﻳﺒ‪‬ﺎ ﻛﹶﻤ‪‬ﺎ ﺑ‪‬ﺪ‪‬ﺃﹶ‪ .#‬ﻭﻫﻮ ﻟﹶﻤ‪‬ﺎ ﺑﺪﺃ ﻛﹶﺎﻥﹶ ﻏﺮﻳﺒ‪‬ﺎ ﻻ‬
‫ﻳ‪‬ﻌﺮﻑ‪ ،‬ﺛﹸﻢ‪ ‬ﻇﻬﺮ ﻭﻋ‪‬ﺮﻑ‪ ،‬ﻓﻜﺬﻟﻚ ﻳ‪‬ﻌ‪‬ﻮﺩ ﺣﺘ‪‬ﻰ ﻻ ﻳ‪‬ﻌﺮ‪‬ﻑ‪ ،‬ﺛﹸﻢ‪ ‬ﻳﻈﻬﺮ ﻭﻳ‪‬ﻌﺮ‪‬ﻑ‪ ،‬ﻓﻴﻘﻞ ﻣﻦ‬
‫ﻳﻌﺮﻓﻪ ﻓِﻲ ﺃﺛﻨﺎﺀ ﺍﻷﻣﺮ ﻛﻤﺎ ﻛﺎﻥ ﻣ‪‬ﻦ‪ ‬ﻳﻌﺮﻓﻪ ﺃﻭﻻﹰ‪.‬‬
‫ﻭﻳ‪‬ﺤﺘﻤﻞ ﺃﻧﻪ ﻓِﻲ ﺁﺧﺮ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﺒﻘﻰ ﻣﺴﻠﻤ‪‬ﺎ ﺇﻻﱠ ﻗﻠﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﺇﻧ‪‬ﻤ‪‬ﺎ ﻳﻜﻮﻥ ﺑﻌﺪ‬
‫ﺍﻟﺪ‪‬ﺟ‪‬ﺎﻝ ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻋﻨﺪ ﻗﹸﺮﺏ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻭﺣﻴﻨﺌﺬٍ ﻳﺒﻌﺚ ﺍﷲ ﺭﻳ‪‬ﺤ‪‬ﺎ ﺗﻘﺒﺾ ﺭﻭﺡ‬
‫ﻛﻞ ﻣﺆﻣﻦ ﻭﻣﺆﻣﻨﺔ‪ ،‬ﺛﹸﻢ‪ ‬ﺗﻘﻮﻡ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻗﺒﻞ ﺫﻟﻚ؛ ﻓﻘﺪ ﻗﹶﺎﻝﹶ ج‪$ :‬ﻻ ﺗ‪‬ﺰ‪‬ﺍﻝﹸ ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻣِﻦ‪ ‬ﺃﹸﻣ‪‬ﺘِﻰ ﻇﹶﺎﻫِﺮِﻳﻦ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺤ‪‬ﻖ‪ ،‬ﻻﹶ‬
‫ﻳ‪‬ﻀ‪‬ﺮ‪‬ﻫ‪‬ﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟﹶﻔﹶﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﻻﹶ ﻣ‪‬ﻦ‪ ‬ﺧ‪‬ﺬﹶﻟﹶﻬ‪‬ﻢ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ‪ .#‬ﻭﻫﺬﺍ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻓِﻲ ﺍﻟﺼﺤﻴﺤﲔ‪،‬‬
‫ﻭﻣﺜﻠﻪ ﻣﻦ ﻋﺪﺓ ﺃﻭﺟﻪ‪.‬‬
‫ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﺼ‪‬ﺎﺩﻕ ﺍﻟﹾﻤ‪‬ﺼﺪﻭﻕ ﺃﻧﻪ ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣ‪‬ﻤﺘﻨﻌﺔ ﻣﻦ ﺃﻣ‪‬ﺘﻪ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺤ‪‬ﻖ‪،‬‬
‫ﺃﻋﺰﺍﺀ‪ ،‬ﻻ ﻳ‪‬ﻀ‪‬ﺮ‪‬ﻫﻢ ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺎﻟﻒ ﻭﻻ ﺧﻼﻑ ﺍﻟﹾﺨ‪‬ﺎﺫﻝ‪ ،‬ﻓﹶﺄﻣ‪‬ﺎ ﺑﻘﺎﺀ ﺍﻹﺳﻼﻡ ﻏﺮﻳﺒ‪‬ﺎ ﺫﻟﻴﻼﹰ ﻓِﻲ‬
‫ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻗﺒﻞ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﻓﻼ ﻳﻜﻮﻥ ﻫﺬﺍ‪.‬‬
‫ﻭﻗﻮﻟﻪ ج‪$ :‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻏﹶﺮِﻳﺒ‪‬ﺎ ﻛﹶﻤ‪‬ﺎ ﺑ‪‬ﺪ‪‬ﺃﹶ‪ .#‬ﺃﻋﻈﻢ ﻣﺎ ﺗﻜﻮﻥ ﻏﹸﺮﺑﺘﻪ ﺇﺫﺍ ﺍﺭﺗ‪‬ﺪ‪ ‬ﺍﻟﺪ‪‬ﺍﺧﻠﻮﻥ‬
‫ﻓﻴﻪ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺍﳌﺎﺋﺪﺓ‪.[٥٤:‬‬
‫ﻓﻬﺆﻻﺀ ﻳ‪‬ﻘﻴﻤﻮﻧﻪ ﺇﺫﺍ ﺍﺭﺗ‪‬ﺪ‪ ‬ﻋﻨﻪ ﺃﻭﻟﺌﻚ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺑﺪﺃ ﻏﺮﻳﺒ‪‬ﺎ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﻳﺰﻝ ﻳﻘﻮﻯ ﺣﺘ‪‬ﻰ ﺍﻧﺘﺸﺮ‪ ،‬ﻓﻬﻜﺬﺍ ﻳ‪‬ﺘ‪‬ﻐﺮ‪‬ﺏ ﻓِﻲ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ‪ ،‬ﺛﹸﻢ‪ ‬ﻳﻈﻬﺮ؛ ﺣﺘ‪‬ﻰ ﻳﻘﻴﻤﻪ ﺍﷲ ‪ T‬ﻛﹶﻤ‪‬ﺎ ﻛﺎﻥ ﻋ‪‬ﻤ‪‬ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﹶﻤ‪‬ﺎ‬
‫ﻭﻟِﻲ ﻗﺪ ﺗ‪‬ﻐ‪‬ﺮ‪‬ﺏ‪ ‬ﻛﺜﲑ ﻣﻦ ﺍﻹﺳﻼﻡ ﻋ‪‬ﻠﹶﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﺘ‪‬ﻰ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣ‪‬ﻦ ﻻ ﻳﻌﺮﻑ‬
‫ﺗ‪‬ﺤﺮﻳ‪‬ﻢ ﺍﻟﹾﺨ‪‬ﻤﺮ‪ ،‬ﻓﺄﻇﻬﺮ ﺍﷲ ﺑﻪ ﻓِﻲ ﺍﻹﺳﻼﻡ ﻣﺎ ﻛﹶﺎﻥﹶ ﻏﺮﻳﺒ‪‬ﺎ‪.‬‬

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‫)‪(١‬‬

‫ﻭﻓِﻲ ﺍﻟﺴﻨﻦ‪$ :‬ﺇِﻥﱠ ﺍﷲ ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺚﹸ ﻟِﻬ‪‬ﺬِﻩِ ﺍﻷُﻣ‪‬ﺔِ ﻓِﻲ ﺭ‪‬ﺃﺱِ ﻛﹸﻞﱢ ﻣ‪‬ﺎﺋﹶﺔِ ﺳ‪‬ﻨ‪‬ﺔ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺠ‪‬ﺪ‪‬ﺩ‪ ‬ﻟﹶﻬ‪‬ﺎ ﺩِﻳﻨ‪‬ﻬ‪‬ﺎ‪#‬‬
‫ﻭﺍﻟﺘﺠﺪﻳﺪ ﺇﻧ‪‬ﻤ‪‬ﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﺪﺭﻭﺱ‪ ،‬ﻭﺫﺍﻙ ﻫﻮ ﻏﹸﺮﺑﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﹾﺤ‪‬ﺪﻳﺚ ﻳ‪‬ﻔﻴﺪ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ ﺃﻧﻪ ﻻ ﻳ‪‬ﻐﺘ‪‬ﻢ ﺑﻘﻠﺔ ﻣ‪‬ﻦ‪ ‬ﻳﻌﺮﻑ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ‬
‫ﻳ‪‬ﻀﻴﻖ ﺻﺪﺭﻩ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻓِﻲ ﺷﻚ‪ ‬ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻛﹶﻤ‪‬ﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﺣﲔ ﺑﺪﺃ‪.‬‬
‫ﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﻳﻮﻧﺲ‪ .[٩٤:‬ﺇﻟﹶﻰ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺻﺤﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺗﻐﺮﺏ ﻳ‪‬ﺤﺘﺎﺝ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﺇﻟﹶﻰ ﻧﻈﲑ ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ‬
‫ﻓِﻲ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ‪﴿ :‬‬
‫﴾ ]ﻳﻮﻧﺲ‪.[٩٤:‬‬
‫ﻭﻗﺎﻝ ﺗﻌ‪‬ﺎﻟﹶﻰ‪﴿ :‬‬
‫﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪.[٤٤:‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻐﺮﺑﺔ ﻓِﻲ ﺑﻌﺾ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﻓِﻲ ﺑﻌﺾ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻓﻔﻲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻜﻨﺔ ﻳ‪‬ﺨﻔﻰ ﻋﻠﻴﻬﻢ ﻣﻦ ﺷﺮﺍﺋﻌﻪ ﻣﺎ ﻳﺼﲑ ﺑﻪ ﻏﺮﻳﺒ‪‬ﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻻ ﻳﻌﺮﻓﻪ ﻣﻨﻬﻢ ﺇﻻﱠ‬
‫ﺍﻟﻮﺍﺣﺪ ﺑﻌﺪ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻓﻄﻮﺑ‪‬ﻰ ﻟِﻤ‪‬ﻦ ﺗ‪‬ﻤ‪‬ﺴ‪‬ﻚ ﺑﺘﻠﻚ ﺍﻟﺸﺮﻳﻌﺔ ﻛﹶﻤ‪‬ﺎ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﺈﻥﱠ‬
‫ﺇﻇﻬﺎﺭﻩ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﻪ‪ ،‬ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﻣ‪‬ﻦ‪ ‬ﺧﺎﻟﻔﻪ ﻫﻮ ﺑِﺤ‪‬ﺴﺐ ﺍﻟﻘﻮﺓ ﻭﺍﻷﻋﻮﺍﻥ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨ‪‬ﺒِﻲ ج‪$ :‬ﻣ‪‬ﻦ‪ ‬ﺭ‪‬ﺃﹶﻯ ﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﻣ‪‬ﻨ‪‬ﻜﹶﺮ‪‬ﺍ؛ ﻓﹶﻠﹶﻴ‪‬ﻐ‪‬ﻴ‪‬ﺮﻩ‪ ‬ﺑِﻴ‪‬ﺪِﻩِ‪ ،‬ﻓﹶﺈِﻥﹾ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻄِﻊ‪ ‬ﻓﹶﺒِﻠِﺴ‪‬ﺎﻧِﻪِ‪،‬‬
‫ﻓﹶﺈِﻥﹾ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻄِﻊ‪ ‬ﻓﹶﺒِﻘﹶﻠﹾﺒِﻪِ‪ ،‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻭ‪‬ﺭ‪‬ﺍﺀَ ﺫﹶﻟِﻚ‪ ‬ﻣِﻦ‪ ‬ﺍﻹِﻳ‪‬ﻤ‪‬ﺎﻥِ ﺣ‪‬ﺒ‪‬ﺔﹸ ﺧ‪‬ﺮ‪‬ﺩ‪‬ﻝٍ‪ #‬ﺍ’)‪.(٢‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤ‪‬ﻼﺣﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﺬﻛﺮ ﻓِﻲ ﻗﺮﻥ ﺍﻟﹾﻤِﺎﺋﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٤٢٩١‬ﻭﻟﻔﻈﻪ‪ :‬ﻋ‪‬ﻦ‪‬‬
‫ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ‪$ :‬ﺇِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺚﹸ ﻟِﻬ‪‬ﺬِﻩِ ﺍﻷُﻣ‪‬ﺔِ ﻋ‪‬ﻠﹶﻰ ﺭ‪‬ﺃﺱِ ﻛﹸﻞﱢ ﻣِﺎﺋﹶﺔِ ﺳ‪‬ﻨ‪‬ﺔٍ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺠ‪‬ﺪ‪‬ﺩ‪ ‬ﻟﹶﻬ‪‬ﺎ ﺩِﻳﻨ‪‬ﻬ‪‬ﺎ‪.#‬‬

‫)‪ (٢‬ﻣ‪‬ﺠﻤ‪‬ﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٢٩٩-٢٩٥/١٨‬‬

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‫ﻭﺃﺧﺘﻢ ﺑِﻤ‪‬ﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﺻﺤﻴﺤﻪ)‪ :(١‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻣ‪‬ﺎﻟِﻚٍ ﺍﻷَﺷ‪‬ﻌ‪‬ﺮِﻱ‪ ‬ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ‬
‫ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج‪$ :‬ﺍﻟﻄﱡﻬ‪‬ﻮﺭ‪ ‬ﺷ‪‬ﻄﹾﺮ‪ ‬ﺍﻹِﳝ‪‬ﺎﻥِ‪ ،‬ﻭ‪‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﻟِﻠﱠﻪِ ﺗ‪‬ﻤ‪‬ﻸُ ﺍﻟﹾﻤِﻴﺰ‪‬ﺍﻥﹶ‪ ،‬ﻭ‪‬ﺳ‪‬ﺒ‪‬ﺤ‪‬ﺎﻥﹶ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺪ‪‬‬
‫ﻟِﻠﱠﻪِ ﺗ‪‬ﻤ‪‬ﻶَﻥِ ‪-‬ﺃﹶﻭ‪ ‬ﺗ‪‬ﻤ‪‬ﻸُ‪ -‬ﻣ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﻮ‪‬ﺍﺕِ ﻭ‪‬ﺍﻷَﺭ‪‬ﺽِ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ﻼﺓﹸ ﻧ‪‬ﻮﺭ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ﺪ‪‬ﻗﹶﺔﹸ ﺑ‪‬ﺮ‪‬ﻫ‪‬ﺎﻥﹲ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ﺒ‪‬ﺮ‪‬‬
‫ﺿِﻴ‪‬ﺎﺀٌ‪ ،‬ﻭ‪‬ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥﹸ ﺣ‪‬ﺠ‪‬ﺔﹲ ﻟﹶﻚ‪ ‬ﺃﹶﻭ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪ ،‬ﻛﹸﻞﱡ ﺍﻟﻨ‪‬ﺎﺱِ ﻳ‪‬ﻐ‪‬ﺪ‪‬ﻭ ﻓﹶﺒ‪‬ﺎﻳِﻊ‪ ‬ﻧ‪‬ﻔﹾﺴ‪‬ﻪ‪ ‬ﻓﹶﻤ‪‬ﻌ‪‬ﺘِﻘﹸﻬ‪‬ﺎ ﺃﹶﻭ‪ ‬ﻣ‪‬ﻮﺑِﻘﹸﻬ‪‬ﺎ‪.#‬‬
‫ﻭﺑِﻤ‪‬ﺎ ﺃﺧﺮﺟﻪ ﺃﺣ‪‬ﻤ‪‬ﺪ)‪ ،(٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ)‪ ،(٣‬ﻋ‪‬ﻦِ ﺍﺑ‪‬ﻦِ ﻋ‪‬ﺒ‪‬ﺎﺱٍ ﺃﹶﻧﻪ‪ ‬ﻗﹶﺎﻝﹶ‪$ :‬ﻛﹸﻨ‪‬ﺖ‪ ‬ﺭ‪‬ﺩِﻳﻒ‪‬‬
‫ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ج ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻳ‪‬ﺎ ﻏﹸﻼﻡ‪- ‬ﺃﹶﻭ‪ ‬ﻳ‪‬ﺎ ﹸﻏﻠﹶﻴ‪‬ﻢ‪ -‬ﺃﹶﻻ ﺃﹸﻋ‪‬ﻠﱢﻤ‪‬ﻚ‪ ‬ﻛﹶﻠِﻤ‪‬ﺎﺕٍ ﻳ‪‬ﻨ‪‬ﻔﹶﻌ‪‬ﻚ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑِﻬِﻦ‪‬؟!‬
‫ﻓﹶﻘﹸﻠﹾﺖ‪ :‬ﺑ‪‬ﻠﹶﻰ‪.‬‬
‫ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺍﺣ‪‬ﻔﹶﻆِ ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺤ‪‬ﻔﹶﻈﹾﻚ‪ ،‬ﺍﺣ‪‬ﻔﹶﻆِ ﺍﻟﻠﱠﻪ‪ ‬ﺗ‪‬ﺠِﺪ‪‬ﻩ‪ ‬ﺃﹶﻣ‪‬ﺎﻣ‪‬ﻚ‪ ،‬ﺗ‪‬ﻌ‪‬ﺮ‪‬ﻑ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ ﻓِﻲ ﺍﻟﺮ‪‬ﺧ‪‬ﺎﺀِ؛ ﻳ‪‬ﻌ‪‬ﺮِﻓﹾﻚ‪‬‬
‫ﻓِﻲ ﺍﻟﺸ‪‬ﺪ‪‬ﺓِ‪ ،‬ﻭ‪‬ﺇِﺫﹶﺍ ﺳ‪‬ﺄﹶﻟﹾﺖ‪ ‬ﻓﹶﺎﺳ‪‬ﺄﹶﻝِ ﺍﻟﻠﱠﻪ‪ ،‬ﻭ‪‬ﺇِﺫﹶﺍ ﺍﺳ‪‬ﺘ‪‬ﻌ‪‬ﻨ‪‬ﺖ‪ ‬ﻓﹶﺎﺳ‪‬ﺘ‪‬ﻌِﻦ‪ ‬ﺑِﺎﻟﻠﱠﻪِ‪ ،‬ﻗﹶﺪ‪ ‬ﺟ‪‬ﻒ‪ ‬ﺍﻟﹾﻘﹶﻠﹶﻢ‪ ‬ﺑِﻤ‪‬ﺎ ﻫ‪‬ﻮ‪ ‬ﻛﹶﺎﺋِﻦ‪،‬‬
‫ﻓﹶﻠﹶﻮ‪ ‬ﺃﹶﻥﱠ ﺍﻟﹾﺨ‪‬ﻠﹾﻖ‪ ‬ﻛﹸﻠﱠﻬ‪‬ﻢ‪ ‬ﺟ‪‬ﻤِﻴﻌ‪‬ﺎ ﺃﹶﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﺃﹶﻥﹾ ﻳ‪‬ﻨ‪‬ﻔﹶﻌ‪‬ﻮﻙ‪ ‬ﺑِﺸ‪‬ﻲ‪‬ﺀٍ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹾﺘ‪‬ﺒ‪‬ﻪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪‬؛ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻘﹾﺪِﺭ‪‬ﻭﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪،‬‬

‫ﻭ‪‬ﺇِﻥﹾ ﺃﹶﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﺃﹶﻥﹾ ﻳ‪‬ﻀ‪‬ﺮ‪‬ﻭﻙ‪ ‬ﺑِﺸ‪‬ﻲ‪‬ﺀٍ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹾﺘ‪‬ﺒ‪‬ﻪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪‬؛ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻘﹾﺪِﺭ‪‬ﻭﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‪.‬‬
‫ﻭ‪‬ﺍﻋ‪‬ﻠﹶﻢ‪ ‬ﺃﹶﻥﱠ ﻓِﻲ ﺍﻟﺼ‪‬ﺒ‪‬ﺮِ ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﺎ ﺗ‪‬ﻜﹾﺮ‪‬ﻩ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪‬ﺍ ﻛﹶﺜِﲑ‪‬ﺍ‪ ،‬ﻭ‪‬ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺼ‪‬ﺮ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍﻟﺼ‪‬ﺒ‪‬ﺮِ‪ ،‬ﻭ‪‬ﺃﹶﻥﱠ ﺍﻟﹾﻔﹶﺮ‪‬ﺝ‪ ‬ﻣ‪‬ﻊ‪‬‬

‫ﺍﻟﹾﻜﹶﺮ‪‬ﺏِ‪ ،‬ﻭ‪‬ﺃﹶﻥﱠ ﻣ‪‬ﻊ‪ ‬ﺍﻟﹾﻌ‪‬ﺴ‪‬ﺮِ ﻳ‪‬ﺴ‪‬ﺮ‪‬ﺍ‪.#‬‬
‫ﻭﺍﻟﹾﺤ‪‬ﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼ‪‬ﺎﻟِﺤ‪‬ﺎﺕ‪ ،‬ﻭﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﺑِﺤ‪‬ﻤﺪﻙ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ‬
‫ﺇﻻﱠ ﺃﻧﺖ‪ ،‬ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ‪.‬‬
‫ﻭﺻﻞﱢ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ‪..‬‬

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‫‪‬‬

‫)‪ (١‬ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺍﻟﻮﺿﻮﺀ ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٢٣‬‬
‫)‪ (٢‬ﻓِﻲ ﻣﺴﻨﺪﻩ )‪.(٣٠٨/١‬‬
‫)‪ (٣‬ﻓِﻲ ﺃﺑﻮﺍﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ‪ ،‬ﺑﺎﺏ ﻣﻨﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٥١٦‬‬

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