أسلوب الحكيم في الحديث النبوي
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ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺍﻧﺰﻝ ﺍﳍﺪﻯ ﻭﺍﻟﻜﺘﺎﺏ ،ﻭﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﻟﻴﺒﻠﻎ ﺍﻟﻨﺎﺱ ﻣﺎ ﻧﺰﻝ ﳍﻢ ﺍﺑﺘﺪﺍﺀ ،ﻭﺑﺎﻟﺴﺆﺍﻝ
ﻭﺍﳉﻮﺍﺏ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻭﰐ ﺍﳊﻜﻤﺔ ﻭﻓﺼﻞ ﺍﳋﻄﺎﺏ.
ﺃﻣﺎ ﺑﻌﺪ :
ﻓﻬﺬﻩ ﺭﺳﺎﻟﺔ ﲨﻌﺘﻬﺎ ،ﻭﺃﺣﺎﺩﻳﺚ ﺍﺳﺘﻘﺮﺃﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﺃﺑﺮﺯ ﻓﻴﻬﺎ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ
ﺑﻼﻏﺘﻪ ﻭﻓﺼﺎﺣﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻨﺒﻴﻬﹰﺎ ﻟﻠﻤﺘﻔﻘﻪ ﰲ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﱃ
ﺿﺮﻭﺭﺓ ﻣﺮﺍﻋﺎﺓ ﻫﺬﺍ ﺍﻷﺻﻞ ﺃﻋﲏ ﺑﻼﻏﺘﻪ ﻭﻓﺼﺎﺣﺘﻪ ﺻﻠﻮﺍﺕ ﺭﰊ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ،ﺇﺫ ﻳﻨﺒﲏ ﻋﻠﻴﻬﺎ ﻓﻬﻢ
ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﻼﻣﻪ ،ﻭﰲ ﺇﺑﺮﺍﺯﻫﺎ ﻃﻼﻭﺓ ﻟﻠﺒﺤﺚ ﻭﺣﻼﻭﺓ ﻟﻠﻌﺮﺽ .ﻭﺃﲰﻴﺘﻬﺎ:
"אو א
מ א
د
אو"
ﻭﻗﺪ ﻗﺴﻤﺘﻬﺎ ﺇﱃ ﻣﻘﺪﻣﺔ ﻭﲤﻬﻴﺪ ﻭﻣﻘﺼﺪﻳﻦ ﻭﺧﺎﲤﺔ.
ﺃﻣﺎ ﺍﻟﺘﻤﻬﻴﺪ ﻓﻔﻲ ﻓﺎﺋﺪﺓ ﺩﺭﺍﺳﺔ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ.
ﺃﻣﺎ ﺍﳌﻘﺼﺪ ﺍﻷﻭﻝ :ﻓﻔﻲ ﺗﻌﺮﻳﻒ ﻣﻮﺟﺰ ﺑﺎﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
ﺃﻣﺎ ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﱐ :ﻓﻔﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
ﺃ ﻣﺎ ﺍﳋﺎﲤﺔ ﻓﻔﻴﻬﺎ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻬﺎ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ.
ﻭﻗﺪ ﺃﻭﺭﺩﺕ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﺎ ﺗﻴﺴﺮ ﱄ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ ﺍﻷﺳﻠﻮﺏ
ﺍﳊﻜﻴﻢ؛ ﻓﺄﻭﺭﺩ ﺍﳊﺪﻳﺚ ﻭﺃﺧﺮﺟﻪ ﻣﺒﻴﻨﹰﺎ ﺩﺭﺟﺘﻪ ،ﻣﱪﺯﹰﺍ ﻣﻮﺿﻊ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻓﻴﻪ.
ﻫﺬﺍ ،ﻭﺃﺳﺄﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺃﻥ ﻳﺘﻘﺒﻞ ﲨﻴﻊ ﻋﻤﻠﻲ ﺧﺎﻟﺼﹰﺎ ﻟﻮﺟﻬﻪ
ﺍﻟﻜﺮﱘ ﻭﺩﺍﻋﻴﹰﺎ ﺇﱃ ﺳﻨﺔ ﻧﺒﻴﻪ ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ ﻭﺻ ﱢﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﱢﻠﻢ.
ﻛﺘﺒﻪ
ﺃ.ﺩ .ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺳﺎﻟﻢ ﺑﺎﺯﻣﻮﻝ
ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ـ ﻛﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﻗﺴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ
mbazmool@hotmail.com
٥
ﲤﻬﻴﺪ
ﻓﺎﺋﺪﺓ ﺩﺭﺍﺳﺔ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ
ﻟﻌﻞ ﻣﻦ ﺃﻫﻢ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﱵ ﺃﺭﺟﻮ ﺃﻥ ﻳﺘﺤﺼﻠﻬﺎ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ،ﻫﻲ
ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ :
١ـ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺟﺎﻧﺐ ﻭﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﻓﺼﺎﺣﺔ ﻭﺑﻼﻏﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﱵ ]ﻓﺎﻕ ﺎ ﲨﻴﻊ ﺍﻟﻌﺮﺏ ،ﻭﺃﺗﻰ
ﺑﻨﻈﺎﻡ ﻏﲑ ﻧﻈﺎﻡ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﳌﺘﺮﺳﻠﲔ ﻭﺫﻭﻱ ﺍﳋﻄﺐ[).(١
٢ـ ﺗﻘﺮﻳﺐ ﺍﳌﻌﺎﱐ ﻟﻠﻤﺘﻔﻘﻪ ﰲ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ﻭﺑﻴﺎﻥ ﻣﺮﺍﻣﻲ ﻛﻼﻣﻪ ،ﻭﻓﻬﻤﻬﺎ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﺳﺮﺍﺭ
ﺍﻟﺒﻼﻏﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭ ﺣﻜﹶﻢ ﺍﻟﺸﺮﻉ.
٣ـ ﺗﺴﺪﻳﺪ ﺍﻟﻌﺎﱂ ﻭﺍﳌﻔﱵ ﺑﺘﺄﺩﻳﺒﻪ ﺑﺎﻷﺩﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﰲ ﺟﻮﺍﺑﻪ ﻭﳏﺎﻭﺭﺍﺗﻪ ،ﻣﻦ ﺃﺟﻞ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ
ﺍﳋﲑ ،ﻭﺗﺒﻠﻴﻎ ﺍﻟﻌﻠﻢ ﺇﻟﻴﻬﻢ.
٤ـ ﺧﺪﻣﺔ ﻓﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﻛﺘﺐ ﺍﻟﺒﻼﻏﺔ ﲝﺸﺪ ﺍﻷﻣﺜﻠﺔ ﻟﻪ ،ﺇﺫ ﻛﺘﺐ ﺍﻟﺒﻼﻏﺔ ﺍﻟﱵ ﻭﻗﻔﺖ ﻋﻠﻴﻬﺎ ﱂ
ﺗﻮﺭﺩ ﺣﺪﻳﺜﹰﺎ ﻭﺍﺣﺪﹰﺍ ﰲ ﺍﻟﺒﺎﺏ ،ﻭﳌﺎ ﺃﻟﻒ ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ ﺭﺳﺎﻟﺘﻪ ﰲ ﺑﻴﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻋﺪ ﻣﻦ ﻣﻴﺰﺍﺎ "ﻋﺪﻡ
ﺍﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﺃﻣﺜﻠﺔ ﺍﻟﺒﻼﻏﻴﲔ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻭﺯﻳﺎﺩﺗﻪ ﻋﻠﻴﻬﺎ ،ﻭﲞﺎﺻﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ ،ﻭﻟﻌﻠﻪ ﳊﻆ ﺧﻠﻮ ﺃﻣﺜﻠﺔ
ﺍﻟﺒﻼﻏﻴﲔ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻓﺂﺛﺮ ﺗﺴﺪﻳﺪ ﺫﻟﻚ").(٢
٥ـ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨﻜﺎﺕ ﺍﳌﻬﻤﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻮﺭﻭﺩ ﻫﺬﺍ ﺍﻟﻔﻦ ﺍﻟﺒﻼﻏﻲ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ،ﳑﺎ ﺗﺮﺍﻩ ﻣﻦ
ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﺍﳋﺎﲤﺔ.
) (١ﺍﻵﻳﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ﻻﺑﻦ ﺩﺣﻴﺔ ،ﺹ.٢٥٨
) (٢ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ ﲢﻠﻴﻠﻴﺔ ﻣﻊ ﲢﻘﻴﻖ ﺭﺳﺎﻟﺔ ﰲ ﺑﻴﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻻﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ ،ﺹ ،٧٥ﻋﻠﻤﹰﺎ ﺑﺄﻧﻪ
ﱂ ﻳﺬﻛﺮ ﺳﻮﻯ ﺣﺪﻳﺜﲔ ،ﻭﺯﺍﺩ ﺍﶈﻘﻖ ﻟﻜﺘﺎﺑﻪ ﰲ ﺍﻟﺪﺭﺍﺳﺔ ﲬﺴﺔ ﺃﺣﺎﺩﻳﺚ ﻭﺫﻛﺮ ﺃﻧﻪ ﱂ ﻳﺴﺘﻘﺺ ﺹ٥٠ـ ،٥٣ﻓﺼﺎﺭ
ﳎﻤﻮﻉ ﻣﺎ ﺫﹸﻛﺮ ﻫﻮ ﺳﺒﻌﺔ ﺃﺣﺎﺩﻳﺚ ﻓﻘﻂ.
٦
ﺍﳌﻘﺼﺪ ﺍﻷﻭﻝ
ﺗﻌﺮﻳﻒ ﻣﻮﺟﺰ ﺑﺎﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ
ﻳﺸﺘﻤﻞ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ:
ـ ﻣﻮﺿﻊ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ.
ـ ﺑﺪﺍﻳﺎﺕ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﻛﺘﺐ ﺍﻟﺒﻼﻏﺔ.
ـ ﺗﻌﺮﻳﻔﻪ.
ـ ﺃﻗﺴﺎﻣﻪ.
ﻭﺇﻟﻴﻚ ﺍﻟﺒﻴﺎﻥ:
ﺃﻭ ﹰﻻ :ﻣﻮﺿﻊ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ.
ﺗﻘﻮﻡ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺃﺻﻠﲔ ﳘﺎ:
ـ ﻣﺮﺍﻋﺎﺓ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ )ﻭﻫﻮ ﻋﻠﻢ ﺍﳌﻌﺎﱐ(.
ـ ﻭﺇﻳﺮﺍﺩ ﺍﳌﻌﲎ ﺍﻟﻮﺍﺣﺪ ﺑﻄﺮﻕ ﳐﺘﻠﻔﺔ ﰲ ﻭﺿﻮﺡ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻴﻪ )ﻭﻫﻮ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ(.
ﺃﻣﺎ )ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ( ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻤﺎ ﺇﺫ ﻫﻮ ﲢﺴﲔ ﺍﻟﻜﻼﻡ ،ﺑﻌﺪ ﺭﻋﺎﻳﺔ ﺗﻄﺒﻴﻘﻪ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﻭﻭﺿﻮﺡ
ﺍﻟﺪﻻﻟﺔ.
ﻭﻣﺮﺍﻋﺎﺓ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻜﻼﻡ ﻣﻄﺎﺑﻘﹰﺎ ﻟﻠﺤﺎﻝ ﺩﻭﻥ ﺃﻱ ﻗﻴﺪ] ،ﻓﻬﻲ ﻻ ﺗﻘﻴﺪ ﺍﳌﺘﻜﻠﻢ ﺑﻘﻮﺍﻟﺐ
ﻣﻌﻴﻨﺔ ﺃﻭ ﺃﳕﺎﻁ ﺃﺳﻠﻮﺑﻴﺔ ﳏﺪﻭﺩﺓ ،ﻭﺇﳕﺎ ﺗﺘﻴﺢ ﻟﻪ ﺣﺮﻳﺔ ﻣﻄﻠﻘﺔ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﻣﻨﺎﺳﺒﹰﺎ ﻟﻠﺤﺎﻝ
ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺗﻜﺘﻨﻒ ﻋﻤﻠﻴﺔ ﺍﻟﻜﻼﻡ[) .(١ﻭﻣﻦ ﺻﻮﺭ ﻣﺮﺍﻋﺎﺓ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﺧﺮﻭﺝ ﺍﻟﻜﻼﻡ ﻋﻦ ﻣﻘﺘﻀﻰ
ﺍﻟﻈﺎﻫﺮ ،ﻭﺫﻟﻚ ﻣﺮﺍﻋﺎﺓ ﳌﻘﺘﻀﻰ ﺍﳊﺎﻝ؛ ﻓﻘﺪ ﻳﻘﺘﻀﻲ ﻇﺎﻫﺮ ﺍﻟﻜﻼﻡ ﳎﻲﺀ ﺍﳋﻄﺎﺏ ﻋﻠﻰ ﺻﻮﺭﺓ ﻟﻜﻦ ﻣﺮﺍﻋﺎﺓ ﺍﳊﺎﻝ
ﺗﻘﺘﻀﻲ ﳎﻴﺌﺔ ﻋﻠﻰ ﺃﺧﺮﻯ .ﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﺃﺳﺎﻟﻴﺐ ﺑﻼﻏﻴﺔ ﻣﺘﻔﻨﻨﺔ ﻣﻨﻬﺎ:
ـ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳌﺎﺿﻲ ﺑﻠﻔﻆ ﺍﳌﻀﺎﺭﻉ.
ـ ﻭﺿﻊ ﺍﳋﱪ ﻣﻮﺿﻊ ﺍﻟﻄﻠﺐ.
ـ ﺍﻟﻘﻠﺐ.
ـ ﻭﺿﻊ ﺍﻟﻄﻠﺐ ﻣﻮﺿﻊ ﺍﳋﱪ.
ـ ﺍﻻﻟﺘﻔﺎﺕ.
ـ ﻭﺿﻊ ﺍﳌﻀﻤﺮ ﻣﻮﺿﻊ ﺍﻟﻈﺎﻫﺮ.
ـ ﻭﺿﻊ ﺍﻟﻈﺎﻫﺮ ﻣﻮﺿﻊ ﺍﳌﻀﻤﺮ.
ـ ﺍﻟﺘﻐﻠﻴﺐ).(٢
) (١ﻣﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﺔ ﺹ.٥٧٥
) (٢ﺍﻧﻈﺮ :ﺍﻟﺘﻠﺨﻴﺺ ﺹ٤٥ـ ،٥٣ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ ﺹ ،٢٣٩ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﺹ٥٧٨ـ.٥٧٩
٧
ـ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳌﺴﺘﻘﺒﻞ ﺑﻠﻔﻆ ﺍﳌﺎﺿﻲ
ـ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ).(١
ﻭﺍﻟﺬﻱ ﳜﺼﻨﺎ ﻫﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺎﻟﻴﺐ ﻫﻮ )ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ( ،ﻓﻤﺎ ﻫﻲ ﺑﺪﺍﻳﺎﺕ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ؟ ﻫﺬﺍ ﻣﻮﺿﻮﻉ ﺍﻟﻔﻘﺮﺓ
ﺍﻟﺘﺎﻟﻴﺔ:
ﺛﺎﻧﻴﹰﺎ :ﺑﺪﺍﻳﺎﺕ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﻛﺘﺐ ﺍﻟﺒﻼﻏﺔ.
ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ،ﲞﺮﻭﺝ ﺍﻟﻜﻼﻡ ﻋﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮ ،ﺃﻭ ﻛﻤﺎ ﻳﻘﻮﻝ
ﺍﳉﺎﺣﻆ ﺭﲪﻪ ﺍﷲ" :ﻛﻼﻡ ﻳﺬﻫﺐ ﺍﻟﺴﺎﻣﻊ ﻣﻨﻪ ﺇﱃ ﻣﻌﺎﱐ ﺃﻫﻠﻪ ،ﻭﺇﱃ ﻗﺼﺪ ﺻﺎﺣﺒﻪ") ،(٢ﻭﻫﻮ ﻣﻦ ﺃﻭﻝ ﻣﻦ ﺃﺷﺎﺭ
ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻟﺒﻼﻏﻲ) ،(٣ﻭﻟﻜﻨﻬﺎ ﺇﺷﺎﺭﺓ ﺗﻨﺎﺳﺐ ﺃﻭﻟﻴﺘﻪ ! ﻳﻜﺘﻨﻔﻬﺎ ﻣﻦ ﺍﻟﻐﻤﻮﺽ ﻣﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﺃﻭﻟﻴﺎﺕ
ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﳌﹼﺎ ﺗﺴﺘﱭ ﺑﻌﺪ.
ﻭﺟﺎﺀﺕ ﺇﺷﺎﺭﺓ ﻋﺮﺿﻴﺔ ﺇﱃ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﻛﻼﻡ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ ﺭﲪﻪ ﺍﷲ) (٤ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﺎﻡ
ﺷﻲﺀ ،ﻭﺧﺎﺻﺔ ﰲ ﺍﻟﺘﺴﻤﻴﺔ ،ﺟﺎﺀ ﰲ ﻣﻌﺮﺽ ﻛﻼﻡ ﻟﻪ ﻗﻮﻟﻪ" :ﻭﻛﻘﻮﻝ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻪ ﺍﳊﺠﺎﺝ :ﻷﲪﻠﻨﻚ ﻋﻠﻰ
ﺍﻷﺩﻫﻢ" ﻳﺮﻳﺪ ﺍﻟﻘﻴﺪ ،ﻓﻘﺎﻝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﻐﺎﻟﻄﺔ" :ﻭﻣﺜﻞ ﺍﻷﻣﲑ ﳛﻤﻞ ﻋﻠﻰ ﺍﻷﺩﻫﻢ ﻭﺍﻷﺷﻬﺐ" ]ﻳﺮﻳﺪ ﺍﻷﺳﻮﺩ
ﻭﺍﻷﺑﻴﺾ[ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﻘﺼﺪ ﻓﻴﻪ ﺑـ "ﻣﺜﻞ" ﺇﱃ ﺇﻧﺴﺎﻥ ﺳﻮﻯ ﺍﻟﺬﻱ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ،ﻭﻟﻜﻨﻬﻢ ﻳﻌﻨﻮﻥ ﺃﻥ
ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﺜﻠﻪ ﰲ ﺍﳊﺎﻝ ﻭﺍﻟﺼﻔﺔ ﻛﺎﻥ ﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻘﻴﺎﺱ ﻭﻣﻮﺟﺐ ﺍﻟﻌﺮﻑ ﻭﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﺫﻛﺮ ﺃﻭ ﺃﻻ
ﻳﻔﻌﻞ"ﺍﻫـ).(٥
ﻓﺄﻃﻠﻖ ﻋﻠﻰ ﺍﻷﺳﻠﻮﺏ ﺍﺳﻢ )ﺍﳌﻐﺎﻟﻄﺔ( ﻭﻋﻨﺪﻱ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﳉﺮﺟﺎﱐ ﻟﻴﺴﺖ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺴﻤﻴﺔ ﺇﳕﺎ
ﻣﻦ ﺑﺎﺏ ﺍﳊﻜﺎﻳﺔ ﻭﺍﻷﻣﺮ ﻓﻴﻬﺎ ﻭﺍﺳﻊ ،ﻭﺇﻻ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻻ ﺗﻠﻴﻖ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ
ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ،ﻭ ﻻ ﻳﺴﻠﹼﻢ ﻟﻪ ﺃﻧﻪ ﻣﻐﺎﻟﻄﺔ.
) (١ﻓﻬﻮ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ ﻋﻠﻢ ﺍﳌﻌﺎﱐ ،ﻭﺇﻳﺮﺍﺩ ﻣﻦ ﺃﻭﺭﺩﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻼﻏﺔ ﰲ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻻ ﻳﻌﺎﺭﺽ ﺫﻟﻚ ،ﻷﻥ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ
ﻳﻘﻮﻡ ﻋﻠﻰ ﲢﺴﲔ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﻣﺮﺍﻋﺎﺓ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ،ﻭﻭﺿﻮﺡ ﺍﻟﺪﻻﻟﺔ .ﻭﻗﺪ ﺭﺃﻳﺖ ﺍﻟﻘﺰﻭﻳﲏ ﺭﲪﻪ ﺍﷲ ﻗﺪ ﺗﺼﺮﻑ ﰲ ﺫﻟﻚ
ﻓﻔﻲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﻠﺨﻴﺺ ﺃﻭﺭﺩﻩ ﰲ ﻋﻠﻢ ﺍﳌﻌﺎﱐ ﺹ٥٠ـ ،٥١ﻭﱂ ﻳﺴﻤﻪ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﰒ ﺃﻭﺭﺩﻩ ﰲ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﺹ١٨٢
ﻭﲰﺎﻩ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ .ﺃﻣﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻹﻳﻀﺎﺡ ﺹ ،١٦٢ﻓﺎﻗﺘﺼﺮ ﻋﻠﻰ ﺇﻳﺮﺍﺩﻩ ﰲ ﻋﻠﻢ ﺍﳌﻌﺎﱐ ﺹ.١٦٢
) (٢ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﲔ ) ،(٢٨١/٢ﻭﺫﻛﺮ ﺷﻴﺌﹰﺎ ﻳﺪﺧﻞ ﰲ ﺃﻣﺜﻠﺔ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﲢﺖ ﺑﺎﺏ ﻣﻦ ﺍﻟﻠﻐﺰ ﰲ ﺍﳉﻮﺍﺏ ﰲ ﺍﻟﺒﻴﺎﻥ
ﻭﺍﻟﺘﺒﻴﲔ ) ،(١٤٧/١ﻭﺍﻧﻈﺮ :ﺍﳊﻴﻮﺍﻥ )٢٧٥/٣ـ.(٢٧٨
) (٣ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻟﻠﺪﻛﺘﻮﺭ .ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﺘﻴﻖ ﺹ١٧٤ـ ،١٧٥ﻧﻈﺮﻳﺔ ﺍﳉﺎﺣﻆ ﰲ ﺍﻟﺒﻼﻏﺔ ﺹ.١٦٣
) (٤ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﺹ.١٦٣
) (٥ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ ﺹ١٣٨ـ.١٣٩
٨
ﻭﺃﻭﻝ ﻣﻦ ﺟﺎﺀﺕ ﻟﺪﻳﻪ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻮﺿﻮﺡ ﻫﻮ ﺍﻟﺴﻜﺎﻛﻲ ﺭﲪﻪ ﺍﷲ ،ﺣﻴﺚ ﻗﺎﻝ" :ﻭﳍﺬﺍ ﺍﻟﻨﻮﻉ ﺃﻋﲏ
ﺇﺧﺮﺍﺝ ﺍﻟﻜﻼﻡ ﻻ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮ ﺃﺳﺎﻟﻴﺐ ﻣﺘﻔﻨﻨﺔ؛ ﺇﺫ ﻣﺎ ﻣﻦ ﻣﻘﺘﻀﻰ ﻛﻼﻡ ﻇﺎﻫﺮﻱ ﺇﻻ ﻭﳍﺬﺍ ﺍﻟﻨﻮﻉ
ﻣﺪﺧﻞ ﻓﻴﻪ ﲜﻬﺔ ﻣﻦ ﺟﻬﺎﺕ ﺍﻟﺒﻼﻏﺔ ،ﻭﻟﻜﻞ ﻣﻦ ﺗﻠﻚ ﺍﻷﺳﺎﻟﻴﺐ ﻋﺮﻕ ﰲ ﺍﻟﺒﻼﻏﺔ ﻳﺘﺴﺮﺏ ﻣﻦ ﺃﻓﺎﻧﲔ ﺳﺤﺮﻫﺎ ﻭ
ﻻ ﻛﺎﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻓﻴﻬﺎ"...ﺍﻫـ).(١
ﻓﻤﺎ ﻫﻮ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ؟ ﺟﻮﺍﺏ ﻫﺬﺍ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺘﺎﻟﻴﺔ.
ﺛﺎﻟﺜﹰﺎ :ﺗﻌﺮﻳﻒ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
]ﻳﻘﺼﺪ ﺑﺎﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ :ﺗﻠﻘﻲ ﺍﳌﺨﺎﻃﺐ ﺑﻐﲑ ﻣﺎ ﻳﺘﺮﻗﺒﻪ ؛ ﺇﻣﺎ ﺑﺘﺮﻙ ﺳﺆﺍﻟﻪ ﻭﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻝ ﱂ ﻳﺴﺄﻟﻪ
ﻭﺇﻣﺎ ﲝﻤﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﻛﺎﻥ ﻳﻘﺼﺪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺄﻝ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺃﻭ ﻳﻘﺼﺪ ﻫﺬﺍ
ﺍﳌﻌﲎ[).(٢
ﻗﺎﻝ ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ )ﺕ٩٤٠ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻣﺮﺟﻌﻪ ﺇﱃ ﺍﻟﻌﺪﻭﻝ ﰲ ﺍﳉﻮﺍﺏ ﻋﻦ
ﻣﻮﺟﺐ ﺍﳋﻄﺎﺏ ﳊﻜﻤﺔ ﺷﺮﻳﻔﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﳌﻘﺎﻡ ،ﺃﻭ ﻧﻜﺘﺔ ﻟﻄﻴﻔﺔ ﻳﺮﺗﻀﻴﻬﺎ ﺫﻭﻭ ﺍﻷﻓﻬﺎﻡ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﺪﻭﻝ
ﻟﺼﺮﻑ ﺍﻟﻜﻼﻡ ﻋﻦ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﻢ ﺇﱃ ﻣﻌﲎ ﺁﺧﺮ ﳛﺘﻤﻠﻪ ﺃﻳﻀﹰﺎ ﺃﻭ ﺑﺪﻭﻧﻪ"ﺍﻫـ).(٣
ﻭﻳﻌﺮﻑ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺑﺄﻧﻪ " :ﳏﺎﺩﺛﺔ ﺍﳌﺨﺎﻃﺐ ﺃﻭ ﺍﻟﺴﺎﺋﻞ ﺑﻐﲑ ﻣﺎ ﻳﺘﺮﻗﺐ ﻣﺮﺍﻋﺎﺓ ﻟﻸﻭﱃ ﲝﺎﳍﻤﺎ").(٤
ﻓﺎﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺭﻛﺎﻥ ﺛﻼﺛﺔ:
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ :ﻣﺨﺎﻃﹶﺐ ،ﻭﳐﺎﻃﺐ ،ﺃﻭ :ﺳﺎﺋﻞ ﻭﳎﻴﺐ.
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ :ﺍﻹﺟﺎﺑﺔ ﺑﻐﲑ ﻣﺎ ﻳﺘﺮﻗﺐ ﺃﻭ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳉﻮﺍﺏ ﺇﱃ ﻏﲑﻩ.
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﻟﺚ :ﻣﺮﺍﻋﺎﺓ ﺍﻷﻭﱃ ﲝﺎﻝ ﺍﳌﺨﺎﻃﹶﺐ ﺃﻭ ﺍﻟﺴﺎﺋﻞ.
ﻭﻳﻼﺣﻆ ﳑﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻻ ﻳﻘﺘﺼﺮ ﻭﺟﻮﺩﻩ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ ،ﺑﻞ ﻗﺪ ﳚﻲﺀ ﰲ ﺍﳌﺨﺎﻃﺒﺔ
ﺑﺪﻭﻥ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ،ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﻬﻮ ﻋﻠﻰ ﻗﺴﻤﲔ ﺑﻴﺎﻤﺎ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺘﺎﻟﻴﺔ.
ﺭﺍﺑﻌﹰﺎ :ﺃﻗﺴﺎﻡ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
ﻳﺘﻀﺢ ﻣﻦ ﺗﺄﻣﻞ ﺗﻌﺮﻳﻒ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺃﻧﻪ ﻋﻠﻰ ﻗﺴﻤﲔ:
) (١ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ ﺹ.١٤٠
) (٢ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﺹ.١٧٥
) (٣ﺭﺳﺎﻟﺔ ﰲ ﺑﻴﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺹ.٩١
) (٤ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ ﺹ ،١٤٠ﺍﻹﻳﻀﺎﺡ ﺹ ،١٦٢ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ ﲢﻠﻴﻠﻴﺔ ﻣﻊ ﲢﻘﻴﻖ ﺭﺳﺎﻟﺔ ﰲ ﺑﻴﺎﻥ ﺍﻷﺳﻠﻮﺏ
ﺍﳊﻜﻴﻢ ﻻﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ ،ﺹ.٣٣
٩
ﺍﻷﻭﻝ :ﻣﺎ ﳚﻲﺀ ﰲ ﻣﻘﺎﻡ ﺍﳌﺨﺎﻃﺒﺔ ﺩﻭﻥ ﺳﺆﺍﻝ ﺃﻭ ﺟﻮﺍﺏ ،ﺣﻴﺚ ﻳﺘﻠﻘﻰ ﺍ ﹸﳌﺨﺎﻃﹶﺐ ﺑﻐﲑ ﻣﺎ ﻳﺘﺮﻗﺐ ﺃﻭ ﻳﺘﻮﻗﻊ،
ﲝﻤﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﻳﻘﺼﺪ ﻭﻳﺮﻳﺪ ،ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻘﺼﺪ ﻫﺬﺍ ﺍﳌﻌﲎ.
ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻭﺍﺳﻊ ﺟ ﺪﺍ ،ﺣﱴ ﺍﻛﺘﻔﻰ ﺑﻌﺾ ﺍﻟﺒﻼﻏﻴﲔ ﺑﻪ ﻭﺣﺼﺮﻭﺍ ﻓﻴﻪ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺇﺫ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ
ﺩﺍﺧﻞ ﻓﻴﻪ ﻋﻨﺪﻫﻢ) .(١ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻥ ﻫﺬﺍ ﺍﳋﻼﻑ ﻟﻔﻈﻲ ،ﻭﺍﻟﻘﺴﻤﺔ ﺃﻭﺿﺢ.
ﺍﻟﺜﺎﱐ :ﻣﺎ ﳚﻲﺀ ﰲ ﻣﻘﺎﻡ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ ،ﺣﻴﺚ ﻳﺘﺮﻙ ﰲ ﺍﳉﻮﺍﺏ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ،ﻭﻳﺠﺎﺏ ﻋﻦ ﺳﺆﺍﻝ ﱂ
ﻳﺴﺄﻟﻪ ،ﳛﺼﻞ ﻣﻨﻪ ﺟﻮﺍﺏ ﺳﺆﺍﻟﻪ ﺍﻷﺻﻠﻲ ﺃﻭ ﻻ ﳛﺼﻞ ،ﻓﻠﻴﺲ ﻫﺬﺍ ﺑﺸﺮﻁ ﻫﻨﺎ؛ ﻭﺫﻟﻚ ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ
ﻳﻨﺒﻐﻲ ﻟﻠﺴﺎﺋﻞ ﺃﻥ ﻳﺴﺄﻝ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ؛ ﻷﻧﻪ ﺍﻷﻭﱃ ﻭﺍﻷﺟﺪﺭ ﲝﺎﻟﻪ ﺃﻭ ﺍﳌﻬﻢ ﻟﻪ.
ﻭﺍﻟﺴﺆﺍﻝ ﻫﻮ ﻃﻠﺐ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻢ ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﻓﻴﻪ .ﻭﳜﺮﺝ ﻋﻦ ﻇﺎﻫﺮﻩ ﻓﻴﻜﻮﻥ ﻟﻠﺘﻘﺮﻳﺮ ﺃﻭ ﺍﻟﺴﺨﺮﻳﺔ ﺃﻭ ﻟﻐﲑ
ﺫﻟﻚ.
ﻭﺟﻮﺍﺑﻪ ﺇﻥ ﻃﺎﺑﻘﻪ ﻓﻬﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ،ﻭﺇﻥ ﱂ ﻳﻄﺎﺑﻘﻪ؛
ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺯﻭﺩ ﻣﻨﻪ.
ﺃﻭ ﺃﻧﻘﺺ ﻣﻨﻪ.
ﻼ.
ﺃﻭ ﻳﻌﺪﻝ ﻋﻨﻪ ﺃﺻ ﹰ
ﻭﺍﳊﺎﻻﺕ ﺍﳌﺬﻛﻮﺭﺓ ﻋﻨﺪ ﻋﺪﻡ ﻣﻄﺎﺑﻘﺔ ﺍﳉﻮﺍﺏ ﻟﻠﺴﺆﺍﻝ ﻛﻠﻬﺎ ﻳﺘﺤﻘﻖ ﻓﻴﻬﺎ ﺟﻮﺍﺏ ﺍﻟﺴﺎﺋﻞ ﺑﻐﲑ ﻣﺎ ﻳﺘﺮﻗﺐ
ﻟﻜﻦ ﻳﺸﺘﺮﻁ ﻟﻜﻲ ﺗﻜﻮﻥ ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺨﺎﻃﺐ ﻗﺪ ﺭﺍﻋﻰ ﻓﻴﻬﺎ ﺣﺎﻝ ﺍﻟﺴﺎﺋﻞ ﻭﺣﺎﺟﺘﻪ
ﻭﺗﻮﺟﻴﻬﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﻭﺍﻷﺟﺪﺭ ﻭﺍﻷﺣﺮﻯ ﺑﻪ .ﻭﺬﺍ ﻳﺘﺤﻘﻖ ﻭﺟﻮﺩ ﺃﺭﻛﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ).(١
) (١ﻭﻋﻠﻰ ﺭﺃﺱ ﻫﺆﻻﺀ ﺍﻟﺒﻼﻏﻴﲔ :ﺍﻟﺒﻬﺎﺀ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻋﺮﻭﺱ ﺍﻷﻓﺮﺍﺡ )" :(٤٨١/١ﻭﻋﻨﺪﻱ ﺃﻥ ﻫﺬﺍ ﻣﻦ
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺇﻻ ﺃﻥ ﻓﻴﻪ ﺳﺆﺍ ﹰﻻ ﻓﻬﻮ ﺃﺧﺺ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﺃﻋﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﲪﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻏﲑ ﻇﺎﻫﺮﻩ"ﺍﻫـ،
ﻭﻛﺬﺍ ﺻﺎﺣﺐ "ﺧﻼﺻﺔ ﺍﳌﻌﺎﱐ" ﺍﳊﺴﻦ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﻔﱵ )ﺕ١٠٥٩ﻫـ( ﲢﻘﻴﻖ ﺩ .ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺣﺴﲔ ـ
ﺍﻟﻨﺎﺷﺮﻭﻥ ﺍﻟﻌﺮﺏ ـ ﺍﻟﺮﻳﺎﺽ.
١٠
ﻭﺑﻌﺪ :ﻓﺈﻟﻴﻚ ﻣﺎ ﻭﻗﻔﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﻭﻫﻮ ﰲ ﺍﳌﻘﺼﺪ ﺍﻟﺘﺎﱄ.
________________
=
) (١ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ ﲢﻠﻴﻠﻴﺔ ﺹ٣٤ـ.٣٥
١١
ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﱐ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :
ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻗﺎﻝ]" :ﻗﺎﻝ ﺃﺑﻮﺫﺭ [:ﻳﺎ ﻧﱯ ﺍﷲ ﺃﺭﺃﻳﺖ ﺍﻟﺼﺪﻗﺔ ﻣﺎﺫﺍ؟ ﻗﺎﻝ :ﺃﺿﻌﺎﻑ ﻣﻀﺎﻋﻔﺔ
ﻭﻋﻨﺪ ﺍﷲ ﺍﳌﺰﻳﺪ").(١
) (١ﺣﺴﻦ ﻟﻐﲑﻩ ،ﻭﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺳﻴﺎﻕ ﺣﺪﻳﺚ ﻃﻮﻳﻞ.
ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٢٦٥/٥ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ) ،٢٥٨/٨ﺣﺪﻳﺚ ﺭﻗﻢ ،(٧٨٧١ﻣﻦ ﻃﺮﻳﻖ
ﻣﻌﺎﻥ ﺑﻦ ﺭﻓﺎﻋﺔ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺃﰊ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ،ﻗﺎﻝ" :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺴﺎ ﻭﻛﺎﻧﻮﺍ ﻳﻈﻨﻮﻥ ﺃﻧﻪ ﻳﱰﻝ ﻋﻠﻴﻪ ﻓﺄﻗﺼﺮﻭﺍ ﻋﻨﻪ ﺣﱴ ﺟﺎﺀ ﺃﺑﻮ ﺫﺭ ﻓﺄﻗﺤﻢ ﻓﺄﺗﻰ ﻓﺠﻠﺲ ﺇﻟﻴﻪ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ ﺍﻟﻨﱯ
ﰲ ﺍﳌﺴﺠﺪ ﺟﺎﻟ
ﻼ ﻫﺬﺍ ﻣﻘﻄﻊ ﻣﻨﻪ .ﻭﻣﻌﺎﻥ ﺑﻦ ﺭﻓﺎﻋﺔ ﻗﺎﻝ ﰲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺫﺭ ﻫﻞ ﺻﻠﻴﺖ ﺍﻟﻴﻮﻡ"...ﻭﺳﺎﻕ ﺣﺪﻳﺜﹰﺎ ﻃﻮﻳ ﹰ
ﺍﻟﺘﻘﺮﻳﺐ ﺹ" :٩٥٣ﻟﲔ ﺍﳊﺪﻳﺚ ﻛﺜﲑ ﺍﻹﺭﺳﺎﻝ" ،ﻭﻋﻠﻲ ﺑﻦ ﻳﺰﻳﺪ ﻫﻮ ﺍﻷﳍﺎﱐ ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﺹ" :٧٠٧ﺿﻌﻴﻒ".
ﻭﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﻱ ﰲ ﺗﺎﺭﳜﻪ ) (١٥٠/١ﻣﻦ ﻃﺮﻳﻖ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ )ﻛﺬﺍ
ﻭﻳﻐﻠﺐ ﻋﻠﻰ ﻇﲏ ﺃﻧﻪ ﺧﻄﺄ ﻃﺒﻌﻲ ﺻﻮﺍﺑﻪ :ﺃﺑﻮﻋﺒﺪﺍﻟﺮﲪﻦ( ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﻋﻦ ﺃﰊ ﺫﺭ ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﻧﱯ ﺍﷲ ﺃﻧﺒﻴﺎ ﻛﺎﻥ
ﻼ" .ﻗﻠﺖ :ﰲ ﺍﻟﺴﻨﺪ ﻋﻨﻌﻨﺔ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺰﺑﲑ ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ
ﺁﺩﻡ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻛﺎﻥ ﻧﺒﻴﺎ ﻛﻠﻤﻪ ﺍﷲ ﻗﺒ ﹰ
ﺹ" :١٩٩ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ﻭﻛﺎﻥ ﺻﺎﳊﹰﺎ ﰲ ﻧﻔﺴﻪ"ﺍﻫـ ،ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﻨﺪﻩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ) ١٤١/٣ﺣﺪﻳﺚ ﺭﻗﻢ
(٥٧١ﻃﺮﻓﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ ﺻﺤﻴﺢ ،ﰒ ﻗﺎﻝ" :ﻭﺭﻭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻘﺎﺳﻢ ﺃﰊ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻭﻏﲑﻩ
ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﻋﻦ ﺃﰊ ﺫﺭ ـ ﻳﺸﲑ ﺇﱃ ﺣﺪﻳﺜﻨﺎ ﻫﺬﺍ ـ ﺑﺄﺳﺎﻧﻴﺪ ﻓﻴﻬﺎ ﻣﻘﺎﻝ"ﺍﻫـ .ﻭﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ):(١١٥/٣
"ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ،ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﻓﻴﻪ ﻋﻠﻲ ﺑﻦ ]ﻳﺰﻳﺪ[ ﻭﻓﻴﻪ ﻛﻼﻡ"ﺍﻫـ ،ﻭ ﺿﻌﻔﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺇﺭﻭﺍﺀ
ﺍﻟﻐﻠﻴﻞ ) ،٤١٥/٣ﺣﺪﻳﺚ ﺭﻗﻢ .(٨٩٧ﻓﺎﳊﺪﻳﺚ ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺿﻌﻴﻒ .ﻟﻜﻦ ﻫﺬﺍ ﺍﳌﻘﻄﻊ ﻣﻦ ﺍﳊﺪﻳﺚ ﻟﻪ ﺷﺎﻫﺪ ﻣﻦ
ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ﻭﻫﻮ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺃﻭﻟﻪ " :ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﰲ ﺍﳌﺴﺠﺪ ﻓﺠﻠﺴﺖ ﻓﻘﺎﻝ:
ﻳﺎ ﺃﺑﺎ ﺫﺭ ﻫﻞ ﺻﻠﻴﺖ ﻗﻠﺖ :ﻻ ﻗﺎﻝ :ﻗﻢ ﻓﺼﻞ ،"...ﻭﳏﻞ ﺍﻟﺸﺎﻫﺪ ﻣﻨﻪ ﻗﻮﻟﻪ ﻓﻴﻪ" :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻤﺎ ﺍﻟﺼﺪﻗﺔ؟ ﻗﺎﻝ:
ﺃﺿﻌﺎﻑ ﻣﻀﺎﻋﻔﺔ" .ﺃﺧﺮﺟﻪ ﺃﺑـﻮﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ ﰲ ﻣﺴﻨﺪﻩ ﺹ ،٦٥ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٧٨ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ
) ،(١٧٨،١٧٩/٥ﻭﺍﻟﺒﺰﺍﺭ )ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ٩٣/١ﺣﺪﻳﺚ ﺭﻗﻢ ،(١٦٠ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ﺑﺎﺏ ﺍﻏﺘﻨﺎﻡ ﺧﻠﻮﺓ ﺍﻟﻌﺎﱂ،
ﻭﺃﺧﺮﺟﻪ ﺍﻟﻨﺴـﺎﺋﻲ ﳐﺘﺼﺮﹰﺍ ﺩﻭﻥ ﳏﻞ ﺍﻟﺸﺎﻫﺪ ،ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﰲ ﻛﺘﺎﺏ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﺏ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺷﺮ ﺷﻴﺎﻃﲔ
ﺍﻹﻧﺲ ) ،٤٦١/٤ﺣﺪﻳﺚ ﺭﻗﻢ (٧٩٤٤ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺴﻌﻮﺩﻱ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺸﺎﻣﻲ ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﺍﳋﺸﺨﺎﺵ ﻋﻦ ﺃﰊ ﺫﺭ
،ﺑﻪ .ﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )" :(١١٦/٣ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻭﻓﻴﻪ ﺃﺑﻮﻋﻤﺮﻭ ﺍﻟﺪﻣﺸﻘﻲ ﻭﻫﻮ ﻣﺘﺮﻭﻙ"ﺍﻫـ،
ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻹﺭﻭﺍﺀ )" :(٤١٥/٣ﻭﺍﳌﺴﻌﻮﺩﻱ ﺿﻌﻴﻒ ﻻﺧﺘﻼﻃﻪ"ﺍﻫـ .ﻗﻠﺖ :ﻟﻜﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ﻋﻨﺪ ﺃﲪﺪ
) (١٧٨/٥ﻣﻦ ﻃﺮﻳﻖ ﻭﻛﻴـﻊ ﻋﻦ ﺍﳌﺴﻌﻮﺩﻱ ،ﻗﺎﻝ ﻓـﻲ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﻨﲑﺍﺕ ﺹ" : ،٢٩٣ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒـﻞ ﺭﲪﻪ
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ﺍﷲ" :ﲰﺎﻉ ﻭﻛـﻴﻊ ﻣﻦ ﺍﳌﺴﻌﻮﺩﻱ ﺑﺎﻟﻜﻮﻓﺔ ﻗﺪﱘ ،ﻭﺃﺑﻮﻧﻌﻴﻢ ﺃﻳﻀﹰﺎ ﻗﺎﻝ :ﺇﻧﻪ ﺍﺧﺘﻠﻂ ﺑﺒﻐﺪﺍﺩ"ﺍﻫـ ﻓﺎﳊﺪﻳﺚ ﻣﻦ ﻫﺬﺍ
ﺍﻟﻄﺮﻳﻖ ﺿﻌﻴﻒ ﺟ ﺪﺍ .ﻟﻜﻦ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ) ٧٧/٥ﺣﺪﻳﺚ ﺭﻗﻢ ،(٤٧٢١ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﳍﻴﻌﺔ ﻋﻦ ﺧﺎﻟﺪ
ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﺳﻠﻴﻢ ﻋﻦ ﺃﰊ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ ﻋﻦ ﺃﰊ ﺫﺭ ﺃﻧﻪ ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﺭﺳﻮﻝ ﺍﷲ ﳜﻄﺐ ﻓﻘﻌﺪ
ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﻷﰊ ﺫﺭ" :ﻫﻞ ﺭﻛﻌﺖ؟" ﻗﺎﻝ :ﻻ "...ﰲ ﺳﻴﺎﻕ ﻃﻮﻳﻞ ،ﳏﻞ ﺍﻟﺸﺎﻫﺪ ﻓﻴﻪ ﻫﻮ ﻗﻮﻟﻪ" :ﻗﻠﺖ :ﻣﺎ ﺍﻟﺼﺪﻗﺔ؟
ﻗﺎﻝ :ﺃﺿﻌﺎﻑ ﻣﻀﺎﻋﻔﺔ!" .ﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ ﺭﲪﻪ ﺍﷲ ﻋﻘﺒﻪ" :ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﺳﻠﻴﻢ ﺇﻻ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ
ﺗﻔﺮﺩ ﺑﻪ ﺍﺑﻦ ﳍﻴﻌﺔ" .ﻗﻠﺖ :ﺍﺑﻦ ﳍﻴﻌﺔ ﺿﻌﻴﻒ ،ﻭﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﻫﻮ ﺍﳉﻤﺤﻲ ﻻ ﻳﱰﻝ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﳊﺴﻦ ،ﻧﺺ ﻋﻠﻰ ﺃﻥ ﳑﻦ
ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻦ ﳍﻴﻌﺔ ﰲ ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ )-٣٦٨/١ﺍﳌﺄﻣﻮﻥ( ،ﻭﻭﺛﻘﻪ ﰲ ﺍﻟﻜﺎﺷﻒ ) ،(٣٧٠/١ﻭﰲ ﺍﻟﺘﻘﺮﻳﺐ ﺹ.٢٩٣
ﻓﺎﳊﺪﻳﺚ )ﳏﻞ ﺍﻟﺸﺎﻫﺪ ﻣﻨﻪ( ﻳﺘﻘﻮﻱ ﻭﻳﺘﺮﻗﻰ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻟﻐﲑﻩ ،ﻭﺍﷲ ﺍﻋﻠﻢ.
ﻓﺎﺋﺪﺓ :ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺃﰊ ﺫﺭ ﺳﻴﺎﻕ ﺁﺧﺮ ﻃﻮﻳﻞ ﻟﻴﺲ ﻓﻴﻪ ﳏﻞ ﺍﻟﺸﺎﻫﺪ ،ﻟﻪ ﺍﻟﻄﺮﻕ ﺍﻟﺘﺎﻟﻴﺔ (١) :ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒـﺎﻥ
)ﺍﻹﺣﺴﺎﻥ ،٧٦/٢-ﺣﺪﻳﺚ ﺭﻗﻢ ،(٣٦١ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ) ١٥٧/٢ﺣﺪﻳﺚ ﺭﻗﻢ ،(١٦٥١ﻭﺃﺑﻮﻧﻌﻴﻢ ﰲ
ﺍﳊﻠﻴﺔ )١٦٦/١ـ) ،(١٦٨ﺗﻘﺮﻳﺐ ﺍﻟﺒﻐﻴﺔ ١٢٨/١ﺣﺪﻳﺚ ﺭﻗﻢ ،(٢٧٣ﻣﻦ ﻃﺮﻳﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﳛﻲ ﺍﻟﻐﺴﺎﱐ
ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻋﻦ ﺃﰊ ﺇﺩﺭﻳﺲ ﺍﳋﻮﻻﱐ ﻋﻦ ﺃﰊ ﺫﺭ ،ﻭﻫﺬﺍ ﺳﻨﺪ ﺿﻌﻴﻒ ،ﻓﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺸﺎﻡ ﻗﺎﻝ ﰲ ﺍﳌﻴﺰﺍﻥ
)" :(٧٢/١ﻫﻮ ﺻﺎﺣﺐ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ﺍﻟﻄﻮﻳﻞ ﺍﻧﻔﺮﺩ ﺑﻪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ"ﺍﻫـ ،ﻭﰲ ﺗﺮﲨﺘﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻌﻲ
ﺍﳊﺪﻳﺚ ،ﺃﻭ ﺃﻧﻪ ﻳﺴﺮﻗﻪ ،ﻗﺎﻝ ﰲ ﺍﳌﻴﺰﺍﻥ )" :(٣٧٨/٤ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺸﺎﻡ ﺃﺣﺪ ﺍﳌﺘﺮﻭﻛﲔ ﺍﻟﺬﻳﻦ ﻣﺸﺎﻫﻢ ﺍﺑﻦ ﺣﺒـﺎﻥ ﻓﻠﻢ
ﻳﺼﺐ"ﺍﻫـ ) (٢ﻭﻗﺎﻝ ﺃﺑﻮﻧﻌﻴﻢ ﺍﻷﺻﺒﻬـﺎﱐ )ﺕ٤٣٠ﻫـ( ﰲ ﺍﳊﻠﻴﺔ )" :(١٦٨/١ﻭﺭﻭﺍﻩ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﻏﺴﺎﻥ ﻋﻦ
ﺇﲰﺎﻋﻴﻞ ﺑﻦ ]ﻣﺴﻠﻤﺔ[ ﻋﻦ ﺃﰊ ﺇﺩﺭﻳﺲ"ﺍﻫـ ﻗﻠﺖ :ﺍﳌﺨﺘﺎﺭ ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﺹ" :٩٢٦ﻣﻘﺒﻮﻝ"ﺍﻫـ ،ﻭﺇﲰﺎﻋﻴﻞ ﻗﺎﻝ ﰲ
ﺍﻟﺘﻘﺮﻳﺐ ﺹ" :١٤٤ﺻﺪﻭﻕ ﳜﻄﺊ"ﺍﻫـ .ﻭﺍﺳﻢ "ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﻣﺴﻠﻤﺔ" ﻭﻗﻊ ﰲ ﺍﳊﻠﻴﺔ" :ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺳﻠﻤﻪ" ،ﻭﺍﻟﺘﺼﺤﻴﺢ
ﻣﻦ ﺗﻘﺮﻳﺐ ﺍﻟﺒﻐﻴﺔ ) (٣) .(١٣٠/١ﻭﺃﺧﺮﺝ ﺑﻌﻀﻪ ﺍﻟﻄﱪﻱ ﰲ ﺗﺎﺭﳜﻪ ) ،(١٥٠/١ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺎﺿﻲ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺃﰊ
ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺃﰊ ﺇﺩﺭﻳﺲ ﺍﳋﻮﻻﱐ ﻋﻦ ﺃﰊ ﺫﺭ ﻗﻠﺖ :ﺍﳌﺎﺿﻲ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ
ﺹ" :٩١٣ﺿﻌﻴﻒ" ،ﻭﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺷﻴﺨﻪ ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ )" :(٣٦٢/٦ﺍﲰﻪ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﳎﻬﻮﻝ ﻭﻣﺜﻠﻪ
ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ"ﺍﻫـ ) (٤ﻭﺃﺧﺮﺝ ﺑﻌﻀﻪ ﺃﺑﻮﻧﻌﻴﻢ ﺍﻷﺻﺒﻬـﺎﱐ ﰲ ﺍﳊﻠﻴﺔ ) (١٦٨/١ﻭﺍﻟﺒﻴﻬﻘـﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﲑ
) (٤/٩ﻣﻦ ﻃﺮﻳﻖ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺴﻌﻴﺪﻱ ﻋﻦ ﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﺟﺮﻳﺞ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ﻋﻦ ﺃﰊ ﺫﺭ ،
ﻭﺳﺎﻕ ﺑﻌﺾ ﺍﳊﺪﻳﺚ .ﻭﰲ ﺍﻟﺴﻨﺪ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻫﺬﺍ ،ﺿﻌﻴﻒ ﻣﻌﺮﻭﻑ ﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻣﻌﺪﻭﺩ ﻣﻦ ﻣﻨﺎﻛﲑﻩ .ﻗﺎﻝ ﺃﺑﻮﻧﻌﻴﻢ
ﺍﻷﺻﺒﻬـﺎﱐ ﺭﲪﻪ ﺍﷲ ﰲ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ) (١٦٨/١ﺑﻌﺪ ﺇﺷﺎﺭﺗﻪ ﳍﺬﺍ ﺍﻟﻄﺮﻳﻖ" :ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ
ﻋﻤﲑ ﻋﻦ ﺃﰊ ﺫﺭ ﺑﻄﻮﻟﻪ ﺗﻔﺮﺩ ﺑﻪ ﻋﻨﻪ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻌﺒﺸﻤﻲ"ﺍﻫـ ﻗﻠﺖ :ﺍﻟﻌﺒﺸﻤﻲ ﻫﻮ ﺍﻟﺴﻌﻴﺪﻱ ﻭﻳﻘﺎﻝ :ﺍﻟﺴﻌﺪﻱ ﻛﻤﺎ
ﻧﺒﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺬﻫـﱯ ﰲ ﺍﳌﻴﺰﺍﻥ ) (٥) .(٣٧٨/٤ﻭﺃﺷﺎﺭ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ) (١٦٨/١ﺇﱃ ﻃﺮﻳﻖ ﺁﺧﺮ ﻟﻠﺤﺪﻳﺚ ﻓﻘﺎﻝ:
"ﻭﺭﻭﺍﻩ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﻋﻦ ﺃﰊ ﻋﺒﺪﺍﳌﻠﻚ ﳏﻤﺪ ﺑﻦ ﺃﻳﻮﺏ ﻋﻦ ﺍﺑﻦ ﻋﺎﺋﺬ ﻋﻦ ﺃﰊ ﺫﺭ ﺑﻄﻮﻟﻪ"ﺍﻫـ
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ﻗﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻄﻴﱯ )ﺕ٧٤٣ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﺼﺪﻗﺔ ﻻ ﻳﻄﺎﺑﻖ
ﺍﳉﻮﺍﺏ ،ﺑﻘﻮﻟﻪ" :ﺃﺿﻌﺎﻑ" ﻟﻜﻨﻪ ﻭﺍﺭﺩ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﺃﻱ :ﻻ ﺗﺴﺄﻝ ﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ ﻓﺈﺎ ﻣﻌﻠﻮﻣﺔ ،ﻭﺍﺳﺄﻝ
ﻋﻦ ﺛﻮﺍﺎ ﻟﲑﻏﺒﻚ ﻓﻴﻬﺎ"ﺍﻫـ).(١
ﻭﺗﻌﻘﺒﻪ ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ )ﺕ١٠١٤ﻫـ( ﺭﲪﻪ ﺍﷲ ﺑﻘﻮﻟﻪ" :ﻭﻓﻴﻪ ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺗﻜﻠﻔﻪ ﺃﻥ ﺍﻷﻣﺮ ﺍﳌﻌﻠﻮﻡ
ﻻ ﻳﺴﺄﻝ ﻋﻨﻪ ﺣﱴ ﻳﻨﻬﻰ ﻋﻦ ﺳﺆﺍﻟﻪ ﻭﻳﻌﺪﻝ ﻋﻨﻪ ﺇﱃ ﺟﻮﺍﺏ ﺁﺧﺮ"ﺍﻫـ).(٢
ﻗﻠﺖ :ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﻲﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﲨﺎﻝ ﻻ ﳝﻨﻊ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ ،ﻭﻃﻠﺐ ﺍﻻﺳﺘﺰﺍﺩﺓ ﺑﺎﳋﱪﺓ ﻓﻴﻪ ،ﺃﻻ ﺗﺮﻯ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺫﻛﺮ ﻟﻨﺎ ﺳﺆﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﰲ ﺍﻟﺼﺪﻗﺔ ،ﻣﻊ ﻋﻠﻤﻬﻢ ﺑﺄﻥ ﺍﻟﺼﺪﻗﺔ ﻫﻲ ﺑﺬﻝ ﻭﻋﻄﺎﺀ ﰲ
ﺃﻭﺟﻪ ﺍﳋﲑ ﻋﻠﻰ ﺍﳌﺴﺘﺤﻘﲔ ﳍﺎ ،ﻭﱂ ﳝﻨﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻤﻞ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﻣﺎﺫﺍ ﻳﻨﻔﻖ؟ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﻳﻨﻔﻖ؟
ﺴﺒﹺﻴ ﹺﻞ
ﲔ ﻭﺍﺑ ﹺﻦ ﺍﻟ
ﲔ ﻭﺍﹾﻟﻴﺘﺎﻣﻰ ﻭﺍﹾﻟ ﻤﺴﺎ ﻛ
ﻚ ﻣﺎﺫﹶﺍ ﻳﻨ ﻔﻘﹸﻮ ﹶﻥ ﹸﻗ ﹾﻞ ﻣﺂ ﺃﹶﻧ ﹶﻔ ﹾﻘﺘ ﻢ ﻣ ﻦ ﺧﻴ ﹴﺮ ﹶﻓﻠ ﹾﻠﻮﺍﻟ ﺪﻳ ﹺﻦ ﻭﺍﻷ ﹾﻗ ﺮﺑﹺ
ﺴﹶﺄﻟﹸﻮﻧ
ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ} :ﻳ
ﻭﻣﺎ ﺗ ﹾﻔ ﻌﻠﹸﻮﹾﺍ ﻣ ﻦ ﺧﻴ ﹴﺮ ﹶﻓﹺﺈ ﹼﻥ ﺍﻟﹼﻠ ﻪ ﹺﺑ ﻪ ﻋﻠﻴ ﻢ{ ]ﺍﻟﺒﻘﺮﺓ .[٢٢١٥ :
ﺕ ﹶﻟ ﻌﹼﻠ ﹸﻜ ﻢ ﺗﺘ ﹶﻔ ﹼﻜﺮﻭ ﹶﻥ{ ]ﺍﻟﺒﻘﺮﺓ:
ﻚ ﻳﺒﻴ ﻦ ﺍﻟﹼﻠ ﻪ ﹶﻟ ﹸﻜ ﻢ ﺍ ﹶﻻﻳﺎ
ﻚ ﻣﺎﺫﹶﺍ ﻳﻨ ﻔﻘﹸﻮ ﹶﻥ ﹸﻗ ﹺﻞ ﺍﹾﻟ ﻌ ﹾﻔ ﻮ ﹶﻛ ﹶﺬﻟ
ﺴﹶﺄﻟﹸﻮﻧ
ﻭﻗﺎﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ } :ﻭﻳ
.[٢١٩
ﻓﻌﺪﻝ ﻣﺮﺓ ﺇﱃ ﺃﻭﺟﻪ ﺍﻹﻧﻔﺎﻕ ،ﻭﻣﺮﺓ ﺇﱃ ﺫﻛﺮ ﺍﻹﻧﻔﺎﻕ ﻣﻦ ﺍﻟﻔﻀﻞ ﻣﻦ ﻛﻞ ﺷﻲﺀ ،ﺩﻭﻥ ﲢﺪﻳﺪ ﺷﻲﺀ ﻣﻌﻴﻦ
ﻳﻘﺼﺪ ﺑﺎﻹﻧﻔﺎﻕ! ﻓﻬﻞ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻷﻣﺮ ﺍﳌﻌﻠﻮﻡ ﻻ ﻳﺴﺄﻝ ﻋﻨﻪ! ﻭﺑﻪ ﻳﺘﻀﺢ ﻟﻚ ﺻﻮﺍﺏ ﺗﻘﺮﻳﺮ ﺍﻟﻄﻴﱯ ﺭﲪﻪ ﺍﷲ.
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ:
ﺖ
ﺖ" :ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ﻗﹶﺎﹶﻟ
ﲔ ﺭ
ﺸ ﹶﺔ ﹸﺃ ﻡ ﺍﹾﻟ ﻤ ﺆ ﻣﹺﻨ
ﺤ ﹶﺔ ﻋ ﻦ ﻋﺎﺋ
ﺖ ﹶﻃ ﹾﻠ
ﺸ ﹶﺔ ﹺﺑﻨ
ﻕ ﻋ ﻦ ﻋﺎﺋ
ﻋ ﻦ ﻣﻌﺎ ﹺﻭﻳ ﹶﺔ ﺑ ﹺﻦ ﹺﺇ ﺳﺤﺎ
ﺤ ﺞ".
ﺠﻬﺎ ﺩ! ﹶﻓﻘﹶﺎ ﹶﻝ :ﹺﺟﻬﺎ ﺩ ﹸﻛ ﻦ ﺍﹾﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻓﻲ ﺍﹾﻟ ﹺ
ﺍﻟﻨﹺﺒ ﻲ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺳﹶﺄﹶﻟ ﻪ ﹺﻧﺴﺎ ﺅ ﻩ ﻋ ﻦ
ﲔ ﻋ ﻦ ﺍﻟﻨﹺﺒ ﻲ
ﺸ ﹶﺔ ﹸﺃ ﻡ ﺍﹾﻟ ﻤ ﺆ ﻣﹺﻨ
ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻨ ﺪ ﺍﻟﺒﺨﺎﺭﻱ " :ﻋﻦ ﻋﺎﺋ
ﺠﻬﺎ ﺩ ﺍﹾﻟ
ﺠﻬﺎ ﺩ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹺﻧ ﻌ ﻢ ﺍﹾﻟ ﹺ
ﺍﹾﻟ ﹺ
ﺤ ﺞ").(٣
________________
=
ﻭﺍﻧﻈﺮ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ )٢٦١/٦ـ (٣٦٣ﺍﳊﺪﻳﺚ ﺭﻗﻢ ) ،(٢٦٦٨ﻓﻘﺪ ﺫﻛﺮ ﻃﺮﻕ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ .
ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺣﺒـﺎﻥ )ﺍﻹﺣﺴﺎﻥ ،٦٩/١٤ﺭﻗﻢ (٦١٩٠ﺑﻌﺾ ﻣﻘﺎﻃﻊ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺗﻮﺑﺔ ﻋﻦ ﻣﻌﺎﻭﻳﺔ
ﻼ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻧﱯ ﻣﻜﻠﻢ ﻛﺎﻥ ﺁﺩﻡ؟،"...
ﺑﻦ ﺳﻼﻡ ﻋﻦ ﺃﺧﻴﻪ ﺯﻳﺪ ﺑﻦ ﺳﻼﻡ ﻋﻦ ﺃﰊ ﺳﻼﻡ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﺃﻥ ﺭﺟ ﹰ
ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ،ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﰲ ﺍﳌﻮﺿﻊ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ.
) (١ﻧﻘﻠﻪ ﰲ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ).(٤٨٤-٤٨٣/٢
) (٢ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ).(٤٨٤/٢
) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ﺑﺎﺏ ﺟﻬﺎﺩ ﺍﻟﻨﺴﺎﺀ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) .( ٢٨٧٥
=
١٤
ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺃﲪﺪ " :ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻗﺎﻟﺖ" :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻻ ﳔﺮﺝ ﳒﺎﻫﺪ ﻣﻌﻜﻢ ﻗﺎﻝ :ﻻ
ﺟﻬﺎﺩﻛﻦ ﺍﳊﺞ ﺍﳌﱪﻭﺭ ﻫﻮ ﻟﻜ ﻦ ﺟﻬﺎﺩ".
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻗﻊ ﻓﻴﻪ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻮﻝ ﺑﻐﲑ ﻣﺎ ﺗﺘﺮﻗﺐ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﺇﺫ ﺍﳉﻮﺍﺏ
ﺍﳌﻄﺎﺑﻖ ﺃﻥ ﻳﻘﻮﻝ ﳍﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺍﺧﺮﺟﻦ ﻟﻠﺠﻬﺎﺩ ،ﻻ ﲣﺮﺟﻬﻦ ﻟﻠﺠﻬﺎﺩ ،ﻓﻬﻲ ﱂ ﺗﺴﺄﻝ ﻋﻦ ﺣﻜﻢ
ﺍﳉﻬﺎﺩ ﻋﻠﻴﻬﻦ ،ﻓﺠﺎﺀ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻮﻝ ﺑﺒﻴﺎﻥ ﺣﻜﻢ ﺍﳉﻬﺎﺩ ﻋﻠﻴﻬﻦ ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ،ﻭﺃﺭﺷﺪﻫﻦ ﺇﱃ ﻣﺎ ﻫﻮ
ﺍﻷﻭﱃ ﻦ ﻭﺃﻥ ﺟﻬﺎﺩﻫﻦ ﺍﳊﺞ.
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ " :ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ :ﺩﻝ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﺃﻥ ﺍﳉﻬﺎﺩ ﻏﲑ ﻭﺍﺟﺐ ﻋﻠﻰ
ﺍﻟﻨﺴﺎﺀ ،ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﻗﻮﻟﻪ" :ﺟﻬﺎﺩﻛﻦ ﺍﳊﺞ" ،ﺃﻧﻪ ﻟﻴﺲ ﳍﻦ ﺃﻥ ﻳﺘﻄﻮﻋﻦ ﺑﺎﳉﻬﺎﺩ ﻭﺇﳕﺎ ﱂ ﻳﻜﻦ ﻋﻠﻴﻬﻦ ﻭﺍﺟﺒﺎ
ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻣﻐﺎﻳﺮﺓ ﺍﳌﻄﻠﻮﺏ ﻣﻨﻬﻦ ﻣﻦ ﺍﻟﺴﺘﺮ ﻭﳎﺎﻧﺒﺔ ﺍﻟﺮﺟﺎﻝ ،ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﳊﺞ ﺃﻓﻀﻞ ﳍﻦ ﻣﻦ ﺍﳉﻬﺎﺩ"ﺍﻫـ.
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ :
ﺧﺮﺝ ﺍﺑﻦ ﻭﻫﺐ ﰲ ﲨﺎﻋﺔ ﻣﻦ ﺣﺪﻳﺚ ﻳﻮﻧﺲ ﻋﻦ ﻳﺰﻳﺪ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻗﺎﻝ :ﺣﺪﺛﲏ ﻣﻦ ﻻ ﺃﻢ ﻣﻦ ﺍﻷﻧﺼﺎﺭ:
"ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺇﺫﺍ ﺗﻮﺿﺄ ﺃﻭ ﺗﻨﺨﻢ ﺍﺑﺘﺪﺭﻭﺍ ﳔﺎﻣﺘﻪ ﻓﻤﺴﺤﻮﺍ ﺎ ﻭﺟﻮﻫﻬﻢ ﻭﺟﻠﻮﺩﻫﻢ،
ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﱂ ﺗﻔﻌﻠﻮﻥ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ :ﻧﻠﺘﻤﺲ ﺑﻪ ﺍﻟﱪﻛﺔ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻣﻦ ﺃﺣﺐ ﺃﻥ ﳛﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻠﻴﺼﺪﻕ ﺍﳊﺪﻳﺚ ،ﻭﻟﻴﺆﺩ ﺍﻷﻣﺎﻧﺔ ﻭﻻ ﻳﺆﺫﻱ ﺟﺎﺭﻩ".
________________
=
ﺗﻨﺒﻴﻪ :ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺃﲪﺪ ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺎﺋﺸﺔ ﺑﻨﺖ
ﻃﻠﺤﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﺍﺳﺘﺄﺫﻧﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ﻓﻘﺎﻝ" :ﺣﺴﺒﻜﻦ ﺍﳊﺞ ﺃﻭ ﺟﻬﺎﺩﻛﻦ ﺍﳊﺞ".
ﻭﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻧﺒﺄﻧﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﻃﻠﺤﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻗﺎﻟﺖ :ﺳﺄﻟﺖ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﳉﻬﺎﺩ ﻓﻘﺎﻝ" :ﲝﺴﺒﻜﻦ ﺍﳊﺞ ،ﺃﻭ ﻗﺎﻝ :ﺟﻬﺎﺩﻛﻦ ﺍﳊﺞ".
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﺣﺪﺛﻨﺎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﻃﻠﺤﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻗﺎﻟﺖ" :ﺍﺳﺘﺄﺫﻧﺎ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ﻓﻘﺎﻝ ﺟﻬﺎﺩﻛﻦ ،ﺃﻭ :ﺣﺴﺒﻜﻦ ﺍﳊﺞ".
ﻭﻣﻦ ﻃﺮﻳﻖ ﻳﺰﻳﺪ ﻳﻌﲏ ﺍﺑﻦ ﻋﻄﺎﺀ ﻋﻦ ﺣﺒﻴﺐ ﻳﻌﲏ ﺍﺑﻦ ﺃﰊ ﻋﻤﺮﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﻃﻠﺤﺔ.
ﻭﺧﺎﻟﻒ ﺷﺮﻳﻚ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓﺮﻭﺍﻩ ﺑﻠﻔﻆ ﳐﺘﻠﻒ ،ﺣﻴﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ﻣﻦ ﻃﺮﻳﻖ ﺃﺳﻮﺩ ﻗﺎﻝ ﺣﺪﺛﻨﺎ
ﺷﺮﻳﻚ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺇﺳﺤﻖ ﻋﻦ ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﻃﻠﺤﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ" :ﻋﻠﻴﻜﻦ
ﺑﺎﻟﺒﻴﺖ ﻓﺈﻧﻪ ﺟﻬﺎﺩﻛﻦ" .ﻭﳐﺎﻟﻔﺘﻪ ﰲ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻫﻨﺎ ﺷﺬﻭﺫ ،ﺇﺫ ﺍﻟﺜﻘﺎﺕ ﺭﻭﻭﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺟﻬﺎﺩﻫﻦ ﺍﳊﺞ ،ﻭﻟﻔﻆ
ﺷﺮﻳﻚ ﺟﻌﻞ ﺟﻬﺎﺩﻫﻦ ﺍﻟﺒﻴﺖ .ﻭﺍﷲ ﺃﻋﻠﻢ.
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ﻭﻋﻦ ﺃﰊ ﻗﺮﺍﺩ ﺍﻟﺴﻠﻤﻲ ﻗﺎﻝ :ﻛﻨﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺪﻋﺎ ﺑﻄﻬﻮﺭ ﻓﻐﻤﺲ ﻳﺪﻩ ﻓﻴﻪ ﰒ
ﺗﻮﺿﺄ ﻓﺘﺘﺒﻌﻨﺎﻩ ﻓﺤﺴﻮﻧﺎﻩ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻣﺎ ﲪﻠﻜﻢ ﻋﻠﻰ ﻣﺎ ﺻﻨﻌﺘﻢ؟" .ﻗﻠﻨﺎ :ﺣﺐ ﺍﷲ
ﻭﺭﺳﻮﻟﻪ .ﻗﺎﻝ" :ﻓﺈﻥ ﺃﺣﺒﺒﺘﻢ ﺃﻥ ﳛﺒﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺄﺩﻭﺍ ﺇﺫﺍ ﺍﺅﲤﻨـﺘﻢ ﻭﺍﺻﺪﻗﻮﺍ ﺇﺫﺍ ﺣﺪﺛﺘﻢ ﻭﺃﺣﺴﻨﻮﺍ ﺟﻮﺍﺭ
ﻣﻦ ﺟﺎﻭﺭﻛﻢ".
ﻭﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﻣﺮﺩﺍﺱ ﺍﻟﺴﻠﻤﻲ ﻗﺎﻝ :ﻛﻨﺎ ﻋﻨﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺪﻋﺎ
ﺑﻄﻬﻮﺭ ﻓﻐﻤﺲ ﻳﺪﻩ ﻓﺘﻮﺿﺄ ﻓﺘﺘﺒﻌﻨﺎﻩ ﻓﺤﺴﻮﻧﺎﻩ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻣﺎ ﲪﻠﻜﻢ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﺘﻢ؟".
ﻗﻠﻨﺎ :ﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻗﺎﻝ" :ﻓﺈﻥ ﺃﺣﺒﺒﺘﻢ ﺃﻥ ﳛﺒﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺄﺩﻭﺍ ﺇﺫﺍ ﺍﺅﲤﻨـﺘﻢ ﻭﺍﺻﺪﻗﻮﺍ ﺇﺫﺍ ﺣﺪﺛﺘﻢ
ﻭﺃﺣﺴﻨﻮﺍ ﺟﻮﺍﺭ ﻣﻦ ﺟﺎﻭﺭﻛﻢ").(١
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺗﻀﻤﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻣﻦ ﺃﺣﺐ ﺃﻥ ﳛﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ
ﻓﻠﻴﺼﺪﻕ ﺍﳊﺪﻳﺚ ،ﻭﻟﻴﺆﺩ ﺍﻷﻣﺎﻧﺔ ﻭﻻ ﻳﺆﺫﻱ ﺟﺎﺭﻩ" ﺇﺫ ﻭﻗﻊ ﻓﻮﻟﻪ]ﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ:ﻗﻮﻟﻪ[ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﺬﺍ
ﺟﻮﺍﺑﹰﺎ ﻋﻠﻰ ﻗﻮﳍﻢ ﳌﹼﺎ ﺳﺄﳍﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﱂ ﺗﻔﻌﻠﻮﻥ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ :ﻧﻠﺘﻤﺲ ﺑﻪ ﺍﻟﱪﻛﺔ"
ﻓﻜﺎﻥ ﺍﳉﻮﺍﺏ ﺍﳌﻄﺎﺑﻖ ﺃﻥ ﻳﻘﻮﻝ ﳍﻢ :ﻣﺎ ﻓﻌﻠﺘﻤﻮﻩ ﻣﺸﺮﻭﻉ ﺃﻭ ﻏﲑ ﻣﺸﺮﻭﻉ ،ﻭﻟﻜﻨﻪ ﻋﺪﻝ ﻋﻦ ﻫﺬﺍ ﺍﳉﻮﺍﺏ
ﺇﱃ ﺇﺭﺷﺎﺩﻫﻢ ﺇﱃ ﻣﺎ ﺗﺘﺤﻘﻖ ﺑﻪ ﺍﶈﺒﺔ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ" :ﻣﻦ ﺃﺣﺐ ﺃﻥ ﳛﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ
) (١ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ.
ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﻵﺣﺎﺩ ﻭﺍﳌﺜﺎﱐ ) ،(٨١/٣ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٣٩٧ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ )،(٣٢٠/٦
ﻋﻦ ﺃﰊ ﻗﺮﺍﺩ ﺍﻟﺴﻠﻤﻲ ،ﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )" :(٢٥٧/٤ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻭﻓﻴﻪ ﻋﺒﻴﺪ ﺑﻦ ﻭﺍﻗﺪ ﺍﻟﻘﻴﺴﻲ ﻭﻫﻮ
ﺿﻌﻴﻒ".
ﻭﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻋﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﻣﺮﺩﺍﺱ ﺍﻟﺴﻠﻤﻲ ،ﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )" :(٢٧١/٨ﻭﻓﻴﻪ
ﻋﺒﻴﺪ ﺑﻦ ﻭﺍﻗﺪ ﺍﻟﻘﻴﺴﻲ ﻭﻫﻮ ﺿﻌﻴﻒ".
ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻭﻫﺐ ،ﻭﺍﳋﻠﻌﻲ ﰲ ﰲ ﻓﻮﺍﺋﺪﻩ ،ﻛﻤﺎ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٩٩٨
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻹﺻﺎﺑﺔ " :ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﻭﺍﺑﻦ ﺍﻟﺴﻜﻦ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺟﻌﻔﺮ ﺍﳋﻄﻤﻲ ﻋﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ
ﺍﳊﺎﺭﺙ ﻋﻦ ﺃﰊ ﻗﺮﺍﺩ ﺍﻟﺴﻠﻤﻲ ﻗﺎﻝ ﻛﻨﺎ ﻋﻨﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺪﻋﺎ ﺑﻄﻬﻮﺭ ﻓﻐﻤﺲ ﻳﺪﻩ ﻓﻴﻪ ﻓﺘﻮﺿﺄ ﻓﺘﺘﺒﻌﻨﺎﻩ
ﻓﺤﺴﻮﻧﺎﻩ ﻓﻠﻤﺎ ﻓﺮﻍ ﻗﺎﻝ ﻣﺎ ﲪﻠﻜﻢ ﻋﻠﻰ ﻣﺎ ﺻﻨﻌﺘﻢ ﻗﻠﻨﺎ ﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻗﺎﻝ ﻓﺈﻥ ﺃﺣﺒﺒﺘﻢ ﺃﻥ ﳛﺒﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺄﺩﻭﺍ
ﺇﺫﺍ ﺍﺅﲤﻨﺘﻢ ﻭﺍﺻﺪﻗﻮﺍ ﺇﺫﺍ ﺣﺪﺛﺘﻢ ﻭﺃﺣﺴﻨﻮﺍ ﺟﻮﺍﺭ ﻣﻦ ﺟﺎﻭﺭﻛﻢ ﻭﻣﺪﺍﺭﻩ ﻋﻠﻰ ﻋﺒﻴﺪ ﺑﻦ ﻗﻴﺲ ﻭﻫﻮ ﺿﻌﻴﻒ ﻭﻗﺪ ﺧﺎﻟﻔﻪ
ﺿﻌﻴﻒ ﺁﺧﺮ ﻭﻫﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ ﻓﺮﻭﺍﻩ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﳋﻄﻤﻲ ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻓﻀﻴﻞ ﻋﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻗﺮﺍﺩ
ﻓﺄﺣﺪ ﺍﻟﻄﺮﻳﻘﲔ ﻭﻫﻢ ﻭﺃﺧﻠﻖ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺃﻭﱃ".
ﻭﺍﳊﺪﻳﺚ ﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ﲟﺠﻤﻮﻉ ﻃﺮﻗﻪ ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺿﻮﺍﻥ.
١٦
ﻓﻠﻴﺼﺪﻕ ﺍﳊﺪﻳﺚ ،ﻭﻟﻴﺆﺩ ﺍﻷﻣﺎﻧﺔ ﻭﻻ ﻳﺆﺫﻱ ﺟﺎﺭﻩ" ،ﻓﻬﺬﺍ ﺍﳉﻮﺍﺏ ﲞﻼﻑ ﻣﺎ ﻳﺘﺮﻗﺒﻮﻥ ،ﻭﻛﺎﻥ ﻓﻴﻪ ﺇﺭﺷﺎﺩ ﳍﻢ
ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﻭﺍﻷﺟﺪﺭ.
ﻭﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻓﻴﻬﺎ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺄﳍﻢ" :ﻣﺎ ﲪﻠﻜﻢ ﻋﻠﻰ ﻣﺎ ﺻﻨﻌﺘﻢ؟" .ﻗﻠﻨﺎ :ﺣﺐ
ﺍﷲ ﻭﺭﺳﻮﻟﻪ .ﻗﺎﻝ" :ﻓﺈﻥ ﺃﺣﺒﺒﺘﻢ ﺃﻥ ﳛﺒﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺄﺩﻭﺍ ﺇﺫﺍ ﺍﺅﲤﻨـﺘﻢ ﻭﺍﺻﺪﻗﻮﺍ ﺇﺫﺍ ﺣﺪﺛﺘﻢ ﻭﺃﺣﺴﻨﻮﺍ ﺟﻮﺍﺭ
ﻣﻦ ﺟﺎﻭﺭﻛﻢ" .ﻳﺄﰐ ﺃﻳﻀﹰﺎ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺇﺫ ﺍﳉﻮﺍﺏ ﺍﳌﻄﺎﺑﻖ ﺃﻥ ﻳﻘﻮﻝ ﳍﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﻳﺪﻝ
ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﻣﺎ ﻓﻌﻠﻮﻩ ﺃﻭ ﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺘﻪ ،ﻭﻟﻜﻨﻪ ﻋﺪﻝ ﻋﻦ ﺑﻴﺎﻥ ﺫﻟﻚ ﺇﱃ ﺇﺭﺷﺎﺩﻫﻢ ﻭﺗﺮﻏﻴﺒﻬﻢ ﰲ ﻓﻌﻞ ﻫﺬﻩ
ﺍﻟﻄﺎﻋﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﳊﺪﻳﺚ ،ﻓﻔﻴﻪ ﺧﻄﺎﺏ ﳍﻢ ﺑﻐﲑ ﻣﺎ ﻳﺘﻮﻗﻌﻮﻧﻪ ﻭﻳﺘﺮﻗﺒﻮﻧﻪ ،ﻭﻓﻴﻪ ﺇﺭﺷﺎﺩ ﳍﻢ ﺇﱃ ﻣﺎﻫﻮ ﺍﻷﻭﱃ
ﻭﺍﻷﺟﺪﺭ ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻓﺎﺋﺪﺓ :ﺃﺻﻞ ﺍﻟﺘﱪﻙ ﲟﺎﺀ ﻭﺿﻮﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺛﺎﺑﺖ ،ﻭﻗﺪ ﺃﻗﺮ ﺍﻟﺮﺳﻮﻝ ﺫﻟﻚ ،ﺑﻞ ﺛﺒﺖ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺴﺎﻋﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺣﻴﺎﻧﹰﺎ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ).(١
ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺑﹺﺎﹾﻟﻬﺎ ﹺﺟ ﺮ ﺓ ﹶﻓﹸﺄﺗ ﻲ
ﺝ ﻋﹶﻠﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺤﻴ ﹶﻔ ﹶﺔ ﻳﻘﹸﻮ ﹸﻝ :ﺧ ﺮ
ﺖ ﹶﺃﺑﺎ ﺟ
ﺤﻜﹶﻢ ﻗﹶﺎ ﹶﻝ :ﺳ ﻤ ﻌ
ﻋﻦ ﺍﹾﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ
ﺼﻠﱠﻰ ﺍﻟﻨﹺﺒ ﻲ
ﺴﺤﻮ ﹶﻥ ﹺﺑ ﻪ ﹶﻓ
ﻀ ﹺﻞ ﻭﺿﻮﺋ ﻪ ﹶﻓﻴﺘ ﻤ
ﺱ ﻳ ﹾﺄ ﺧﺬﹸﻭ ﹶﻥ ﻣ ﻦ ﹶﻓ
ﺠ ﻌ ﹶﻞ ﺍﻟﻨﺎ
ﺿﹶﺄ ﹶﻓ
ﹺﺑ ﻮﺿﻮ ٍﺀ ﹶﻓﺘ ﻮ
ﺍﻟ ﱡﻈ ﻬ ﺮ ﺭ ﹾﻛ ﻌﺘﻴ ﹺﻦ ﻭﺍﹾﻟ ﻌ
ﺼ ﺮ ﺭ ﹾﻛ ﻌﺘﻴ ﹺﻦ ﻭﺑﻴ ﻦ ﻳ ﺪﻳ ﻪ ﻋﻨ ﺰ ﹲﺓ"). (٢
ﺠ ﻌﺮﺍﻧ ﺔ ﺑﻴ ﻦ ﻣ ﱠﻜ ﹶﺔ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻭ ﻫ ﻮ ﻧﺎ ﹺﺯ ﹲﻝ ﺑﹺﺎﹾﻟ ﹺ
ﺖ ﻋﻨ ﺪ ﺍﻟﻨﹺﺒ ﻲ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ " :ﹸﻛﻨ
ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻣﻮﺳﻰ ﺭ
ﺠ ﺰ ﻟﻲ ﻣﺎ ﻭ ﻋ ﺪﺗﻨﹺﻲ!
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﺃ ﻋﺮﺍﹺﺑ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻟﹶﺎ ﺗﻨ ﹺ
ﻭﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﻭ ﻣ ﻌ ﻪ ﹺﺑﻠﹶﺎ ﹲﻝ ﹶﻓﹶﺄﺗﻰ ﺍﻟﻨﹺﺒ ﻲ
ﺸ ﺮ!
ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ )ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( :ﹶﺃﺑ
ﺸ ﺮ!!
ﺕ ﻋﹶﻠ ﻲ ﻣ ﻦ ﹶﺃﺑ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻗ ﺪ ﹶﺃ ﹾﻛﹶﺜ ﺮ
ﺸﺮﻯ ﻓﹶﺎ ﹾﻗﺒﻠﹶﺎ
ﻀﺒﺎ ﻥ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺭ ﺩ ﺍﹾﻟﺒ
ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ )ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻋﻠﹶﻰ ﹶﺃﺑﹺﻲ ﻣﻮﺳﻰ ﻭﹺﺑﻠﹶﺎ ﹴﻝ ﹶﻛ ﻬﻴﹶﺌ ﺔ ﺍﹾﻟ ﻐ
ﹶﺃﻧﺘﻤﺎ!
ﻗﹶﺎﻟﹶﺎ :ﹶﻗﹺﺒ ﹾﻠﻨﺎ!
) (١ﺍﻟﺘﱪﻙ ﺃﻧﻮﺍﻋﻪ ﻭﺃﺣﻜﺎﻣﻪ ﺹ.٢٥٠
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ ﺑﺎﺏ ﺍﺳﺘﻌﻤﺎﻝ ﻓﻀﻞ ﻭﺿﻮﺀ ﺍﻟﻨﺎﺱ .ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٨٨ﻭﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ
ﺳﺘﺮﺓ ﺍﳌﺼﻠﻲ ﺣﺪﻳﺚ ﺭﻗﻢ ).(٥٠٣
١٧
ﺴﻞﹶ ﻳ ﺪﻳ ﻪ ﻭ ﻭ ﺟ ﻬ ﻪ ﻓﻴ ﻪ ﻭ ﻣ ﺞ ﻓﻴ ﻪ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﺍ ﺷ ﺮﺑﺎ ﻣﻨ ﻪ
ﺡ ﻓﻴ ﻪ ﻣﺎ ٌﺀ ﹶﻓ ﻐ
ﹸﺛ ﻢ ﺩﻋﺎ )ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﹺﺑ ﹶﻘ ﺪ ﹴ
ﻀﻠﹶﺎ
ﺴﺘ ﹺﺮ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻓ
ﺕ ﹸﺃ ﻡ ﺳﹶﻠ ﻤ ﹶﺔ ﻣ ﻦ ﻭﺭﺍ ِﺀ ﺍﻟ
ﺡ ﹶﻓ ﹶﻔ ﻌﻠﹶﺎ ﹶﻓﻨﺎ ﺩ
ﺸﺮﺍ ﹶﻓﹶﺄ ﺧﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ﺪ
ﻭﹶﺃ ﹾﻓ ﹺﺮﻏﹶﺎ ﻋﻠﹶﻰ ﻭﺟﻮ ﻫ ﹸﻜﻤﺎ ﻭﻧﺤﻮ ﹺﺭ ﹸﻛﻤﺎ ﻭﹶﺃﺑ
ﻟﹸﺄ ﻣ ﹸﻜﻤﺎ ﹶﻓﹶﺄ ﹾﻓ
ﻀﻠﹶﺎ ﹶﻟﻬﺎ ﻣﻨ ﻪ ﻃﹶﺎﺋ ﹶﻔ ﹰﺔ").(١
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺱ ﺑ ﹺﻦ ﺣﺎ ﹺﺭﹶﺛ ﹶﺔ ﺑ ﹺﻦ ﻟﹶﺎ ﹴﻡ ﺍﻟﻄﱠﺎﺋ ﻲ ﻗﹶﺎ ﹶﻝ " :ﹶﺃﺗ ﻴ
ﺱ ﺑ ﹺﻦ ﹶﺃ ﻭ ﹺ
ﻀ ﺮ ﹺ
ﻋ ﻦ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ﹺﻦ ﻣ
ﺖ
ﺖ ﺭﺍ ﺣﹶﻠﺘﻲ ﻭﹶﺃﺗ ﻌﺒ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹺﺟﹾﺌﺖ ﻣ ﻦ ﺟﺒﹶﻠ ﻲ ﹶﻃﻴ ﺊ ﹶﺃ ﹾﻛﹶﻠ ﹾﻠ
ﺼﻠﹶﺎ ﺓ ﹶﻓ ﹸﻘ ﹾﻠ
ﺝ ﹺﺇﻟﹶﻰ ﺍﻟ
ﲔ ﺧ ﺮ
ﺑﹺﺎﹾﻟ ﻤ ﺰ ﺩﻟ ﹶﻔ ﺔ ﺣ
ﺖ ﻋﹶﻠﻴ ﻪ ﹶﻓ ﻬ ﹾﻞ ﻟﻲ ﻣ ﻦ ﺣﺞ؟
ﺖ ﻣ ﻦ ﺣﺒ ﹴﻞ ﹺﺇﻟﱠﺎ ﻭﹶﻗ ﹾﻔ
ﻧ ﹾﻔﺴِﻲ ﻭﺍﻟﱠﻠ ﻪ ﻣﺎ ﺗ ﺮ ﹾﻛ
ﻒ ﹺﺑ ﻌ ﺮﹶﻓ ﹶﺔ
ﻒ ﻣ ﻌﻨﺎ ﺣﺘﻰ ﻧ ﺪﹶﻓ ﻊ ﻭﹶﻗ ﺪ ﻭﹶﻗ
ﺻﻠﹶﺎﺗﻨﺎ ﻫ ﺬ ﻩ ﻭ ﻭﹶﻗ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﻣ ﻦ ﺷ ﹺﻬ ﺪ
ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺠ ﻪ ﻭﹶﻗﻀﻰ ﺗ ﹶﻔﹶﺜ ﻪ").(٢
ﻚ ﹶﻟﻴﻠﹰﺎ ﹶﺃ ﻭ ﻧﻬﺎﺭﺍ ﹶﻓ ﹶﻘ ﺪ ﹶﺃﺗ ﻢ ﺣ
ﹶﻗﺒ ﹶﻞ ﹶﺫﻟ
ﺖ ﻣ ﻦ ﺣﺒ ﹴﻞ
ﺴ ﹶﻜ ﻪ .ﹶﻗ ﻮﹸﻟ ﻪ" :ﻣﺎ ﺗ ﺮ ﹾﻛ
ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ )ﺕ٢٧٩ﻫـ( ﺭﲪﻪ ﺍﷲ " :ﹶﻗ ﻮﹸﻟ ﻪ "ﺗ ﹶﻔﹶﺜ ﻪ" ﻳ ﻌﻨﹺﻲ :ﻧ
ﺖ ﻋﹶﻠﻴ ﻪ" :ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﺭ ﻣ ﹴﻞ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻪ :ﺣﺒ ﹲﻞ ﻭﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﺣﺠﺎ ﺭ ﺓ ﻳﻘﹶﺎ ﹸﻝ :ﹶﻟ ﻪ ﺟﺒ ﹲﻞ"ﺍﻫـ.
ﹺﺇﻟﱠﺎ ﻭﹶﻗ ﹾﻔ
ﻭﺍﳊﺪﻳﺚ ﺗﻀﻤﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺇﺫ ﺍﳉﻮﺍﺏ ﺍﳌﻄﺎﺑﻖ ﻟﺴﺆﺍﻝ ﻋﺮﻭﺓ ﺑﻦ ﺍﳌﻀﺮﺱ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ :ﻟﻪ ﺣﺞ ﺃﻭ ﻟﻴﺲ ﻟﻪ ﺣﺞ ،ﻓﻌﺪﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﻣﻄﺎﺑﻘﺔ ﺍﻟﺴﺆﺍﻝ ﺇﱃ ﻣﺎ ﻳﺤﻘﻖ
ﺻﻠﹶﺎﺗﻨﺎ
ﺍﳉﻮﺍﺏ ﻭﻳﺒﲔ ﺃﺣﻜﺎﻣﹰﺎ ﳛﺘﺎﺟﻬﺎ ﺍﻟﺴﺎﺋﻞ ،ﻓﺄﺟﺎﺑﻪ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎﻛﺎﻥ ﻳﻘﺪﺭﻩ ﻭﻳﺘﻮﻗﻌﻪ ،ﻓﻘﺎﻝ " :ﻣ ﻦ ﺷ ﹺﻬ ﺪ
ﺠ ﻪ ﻭﹶﻗﻀﻰ ﺗ ﹶﻔﹶﺜ ﻪ" ،ﻓﺒﻴﻦ ﻟﻪ
ﻚ ﹶﻟﻴﻠﹰﺎ ﹶﺃ ﻭ ﻧﻬﺎﺭﺍ ﹶﻓ ﹶﻘ ﺪ ﹶﺃﺗ ﻢ ﺣ
ﻒ ﹺﺑ ﻌ ﺮﹶﻓ ﹶﺔ ﹶﻗﺒ ﹶﻞ ﹶﺫﻟ
ﻒ ﻣ ﻌﻨﺎ ﺣﺘﻰ ﻧ ﺪﻓﹶ ﻊ ﻭﹶﻗ ﺪ ﻭﹶﻗ
ﻫ ﺬ ﻩ ﻭ ﻭﹶﻗ
ﻭﻗﺖ ﺍﻟﻮﻗﻮﻑ ﻭﺃﻧﻪ ﳝﺘﺪ ﻟﻴﺸﻤﻞ ﺎﺭ ﻭﻟﻴﻠﺔ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﻭﺃﻥ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻷﻋﻈﻢ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳊﺞ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ،ﻏﺰﻭﺓ ﺍﻟﻄﺎﺋﻒ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﲦﺎﻥ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٣٢٨ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ
ﺍﻟﺼﺤﺎﺑﺔ ،ﺑﺎﺏ ﻣﻦ ﻓﻀﺎﺋﻞ ﺃﰊ ﻣﻮﺳﻰ ﻭﺃﰊ ﻋﺎﻣﺮ ﺍﻷﺷﻌﺮﻳﲔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٤٩٧
) (٢ﺣﺪﻳﺚ ﺻﺤﻴﺢ.
ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٢٦١ ،١٥/٤ﻭﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﺃﺩﺭﻙ ﺍﻹﻣﺎﻡ ﲜﻤﻊ ﻓﻘﺪ ﺃﺩﺭﻙ
ﺍﳊﺞ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٨٩١ﻭﺃﺑـﻮﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺪﺭﻙ ﻋﺮﻓﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(١٩٥٠
ﻭﺍﻟﻨﺴـﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ،ﺑﺎﺏ ﻓﻴﻤﻦ ﱂ ﻳﺪﺭﻙ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻣﻊ ﺍﻹﻣﺎﻡ ﲟﺰﺩﻟﻔﺔ ) ،(٢٦٣/٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ
ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ﺑﺎﺏ ﻣﻦ ﺃﺗﻰ ﻋﺮﻓﺔ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻟﻴﻠﺔ ﲨﻊ ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٠١٦ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﻵﺣﺎﺩ ﻭﺍﳌﺜﺎﱐ
) ،٤٣٨/٤ﲢﺖ ﺭﻗﻢ ،(٢٤٩١ﻭﺍﺑﻦ ﺍﳉـﺎﺭﻭﺩ ﰲ ﺍﳌﻨﺘﻘﻰ ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٦٧ﻭﺍﺑﻦ ﺧﺰﳝـﺔ ﲢﺖ ﺭﻗﻢ )،(٢٨٢١
ﻭﺍﺑﻦ ﺣﺒـﺎﻥ )ﺍﻹﺣﺴﺎﻥ ،١٦٢/٩ﲢﺖ ﺭﻗﻢ ،(٣٨٥١ﻭﺍﳊﺎﻛـﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ).(٤٦٣/١
ﺻﺤﻴ ﺢ" ،ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺧﺰﳝـﺔ ﻭﺍﺑﻦ ﺣﺒـﺎﻥ ﻭﺍﳊﺎﻛﻢ،
ﺴ ﻦ
ﺚ ﺣ
ﻭﺍﳊﺪﻳﺚ ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣـﺬﻱ ﻓﻘﺎﻝ " :ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ) ،(٢٥٨/٤ﻭﻗﺎﻝ ﳏﻘﻖ ﺍﻹﺣﺴﺎﻥ :ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ.
١٨
ﻒ ﻣ ﻌﻨﺎ ﺣﺘﻰ ﻧ ﺪﹶﻓ ﻊ "...ﺇﳕﺎ ﺟﺎﺀ ﻣﻄﺎﺑﻘﺔ ﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ
ﺻﻠﹶﺎﺗﻨﺎ ﻫ ﺬ ﻩ ﻭ ﻭﹶﻗ
ﻓﺎﺋﺪﺓ :ﻗﻮﻟﻪ " :ﻣ ﻦ ﺷ ﹺﻬ ﺪ
ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺃﻥ ﻣﻦ ﱂ ﻳﺸﻬﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺑﺎﳌﺰﺩﻟﻔﺔ ﻭﱂ ﻳﻘﻒ ﺎ ﻻ ﺣﺞ ﻟﻪ .ﻭﺑﻴﺎﻥ ﺫﻟﻚ :ﺃﻥ ﺩﻻﻟﺔ ﻫﺬﺍ
ﺍﳌﻘﻄﻊ ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻓﺮﺿﻴﺔ ﺍﻟﻮﻗﻮﻑ ﲟﺰﺩﻟﻔﺔ ﻭﺷﻬﻮﺩ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺎ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ ،ﻭﺣﺪﻳﺚ
ﻋﺮﻭﺓ ﺑﻦ ﺍﳌﻀﺮﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ ﻭﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻓﻴﻬﺎ ﻟﻴﺲ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﳊﺞ ،ﻭﻭﺟﻪ
ﺍﻟﺪﻻﻟﺔ :ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺑﻴﻦ ﺃﻥ ﻣﻦ ﺃﺩﺭﻙ ﻋﺮﻓﺔ ﻭﻟﻮ ﰲ ﺁﺧﺮ ﺟﺰﺀ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ ﻗﺒﻞ ﺍﻟﺼﺒﺢ ﺃﻧﻪ
ﻗﺪ ﺃﰎ ﺣﺠﻪ ﻭﻗﻀﻰ ﺗﻔﺜﻪ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻒ ﺑﻌﺮﻓﺔ ﰲ ﺁﺧﺮ ﺟﺰﺀ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ ﻗﺪ ﻓﺎﺗﻪ ﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ
ﻗﻄﻌﹰﺎ ﺑﻼ ﺷﻚ ،ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺻﺮﺡ ﺍﻟﻨﱯ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ﺑﺄﻥ ﺣﺠﻪ ﺗﺎﻡ).(١
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ
ﺱ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﻀ ﺮ ﹴ
ﻓﺈﻥ ﻗﻴﻞ :ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﻨﺴـــﺎﺋﻲ :ﻋ ﻦ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ﹺﻦ ﻣ
ﺱ ﻭﺍﹾﻟﹺﺈﻣﺎ ﹺﻡ
ﺤ ﺞ ﻭ ﻣ ﻦ ﹶﻟ ﻢ ﻳ ﺪ ﹺﺭ ﻙ ﻣ ﻊ ﺍﻟﻨﺎ ﹺ
ﺾ ﻣﻨﻬﺎ ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﺩ ﺭ ﻙ ﺍﹾﻟ
ﺱ ﺣﺘﻰ ﻳﻔﻴ
ﻭ ﺳﱠﻠ ﻢ " :ﻣ ﻦ ﹶﺃ ﺩ ﺭ ﻙ ﺟ ﻤﻌﺎ ﻣ ﻊ ﺍﹾﻟﹺﺈﻣﺎ ﹺﻡ ﻭﺍﻟﻨﺎ ﹺ
ﹶﻓﹶﻠ ﻢ ﻳ ﺪ ﹺﺭ ﻙ")(٢؛ ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻗﻮﻑ ﲟﺰﺩﻟﻔﺔ ﻭﺍﻟﺼﻼﺓ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﻴﻬﺎ ﺷﺮﻁ ﻹﺩﺭﺍﻙ ﺍﳊﺞ،
ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﺴﺎﺑﻖ ﰲ ﺩﻻﻟﺔ ﺣﺪﻳﺚ ﻋﺮﻭﺓ ﻋﻠﻰ ﻋﺪﻡ ﺷﺮﻃﻴﺔ ﺍﳌﺒﻴﺖ ﺑﺎﳌﺰﺩﻟﻔﺔ ﺑﻠﻪ ﺇﺩﺭﺍﻙ ﺍﻟﺼﻼﺓ ﻣﻊ
ﺍﻹﻣﺎﻡ!
ﻓﺎﳉﻮﺍﺏ :ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ﺿﻌﻔﻬﺎ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ.
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ )ﺕ٨٥٢ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﻭﻟﻠﻨﺴﺎﺋﻲ »ﻣﻦ ﺃﺩﺭﻙ ﲨﻌﹰﺎ ﻣﻊ ﺍﻹِﻣﺎﻡ ﻭﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻔﻴﻀﻮﺍ ﻓﻘﺪ
ﺃﺩﺭﻙ ﺍﳊﺞ ،ﻭﻣﻦ ﱂ ﻳﺪﺭﻙ ﻣﻊ ﺍﻹِﻣﺎﻡ ﻭﺍﻟﻨﺎﺱ ﻓﻠﻢ ﻳﺪﺭﻙ« ﻭﻷﰊ ﻳﻌﻠﻰ »ﻭﻣﻦ ﱂ ﻳﺪﺭﻙ ﲨﻌﹰﺎ ﻓﻼ ﺣﺞ ﻟﻪ« ﻭﻗﺪ
ﺻﻨﻒ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻌﻘﻴﻞ]ﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ:ﺍﻟﻌﻘﻴﻠﻲ[ ﺟﺰﺀﹰﺍ ﰲ ﺇﻧﻜﺎﺭ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺑﲔ ﺃﺎ ﻣﻦ ﺭﻭﺍﻳﺔ ﻣﻄﺮﻑ ﻋﻦ
ﺍﻟﺸﻌﱯ ﻋﻦ ﻋﺮﻭﺓ ﻭﺃﻥ ﻣﻄﺮﻓﹰﺎ ﻛﺎﻥ ﻳﻬﻢ ﰲ ﺍﳌﺘﻮﻥ.
ﻭﻗﺪ ﺍﺭﺗﻜﺐ ﺍﺑﻦ ﺣﺰﻡ
)(٣
ﺍﻟﺸﻄﻂ ﻓﺰﻋﻢ ﺃﻧﻪ ﻣﻦ ﱂ ﻳﺼﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﲟﺰﺩﻟﻔﺔ ﻣﻊ ﺍﻹِﻣﺎﻡ ﺃﻥ ﺍﳊﺞ ﻳﻔﻮﺗﻪ
ﺇﻟﺘﺰﺍﻣﹰﺎ ﳌﺎ ﺃﻟﺰﻣﻪ ﺑﻪ ﺍﻟﻄﺤﺎﻭﻱ ،ﻭﱂ ﻳﻌﺘﱪ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﳐﺎﻟﻔﺘﻪ ﻫﺬﻩ ﻓﺤﻜﻰ ﺍﻹِﲨـﺎﻉ ﻋﻠﻰ ﺍﻹِﺟﺰﺍﺀ) (٤ﻛﻤﺎ ﺣﻜﺎﻩ
ﺍﻟﻄﺤﺎﻭﻱ)"(١ﺍﻫـ).(٢
) (١ﺍﻧﻈﺮ :ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ).(٢٦٧/٥
) (٢ﺃﺧﺮﺟﻬﺎ ﰲ ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ،ﺑﺎﺏ ﻓﻴﻤﻦ ﱂ ﻳﺪﺭﻙ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻣﻊ ﺍﻹﻣﺎﻡ ﲟﺰﺩﻟﻔﺔ ) ،(٢٦٣/٥ﻭﺻﺤﺤﻬﺎ ﺍﻷﻟﺒﺎﱐ
ﰲ ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﻨـﺴﺎﺋﻲ ).(٦٣٦/٢
) (٣ﺍﻧﻈﺮ :ﺍﶈﻠﻰ ).(١٣٠/٧
) (٤ﻭﻧﺺ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﺍﳌﻐﲏ ) (٤٢٢/٣ﻣﻌﻘﺒﹰﺎ ﻋﻠﻰ ﺍﺳﺘﺪﻻﻝ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﻣﻦ ﻓﺎﺗﻪ ﲨﻊ ﻓﺎﺗﻪ ﺍﳊﺞ ،ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ} :ﻓﺎﺫﻛﺮﻭﺍ
ﺍﷲ ﻋﻨﺪ ﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ{ ،ﻭﲟﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻋﺮﻭﺓ ﺑﻦ ﻣﻀﺮﺱ ،ﻗﺎﻝ" :ﻭﻣﺎ ﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻣﻦ ﺍﻵﻳﺔ ﻭﺍﳋﱪ ﻓﺎﳌﻨﻄﻮﻕ
=
١٩
ﻭﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺼﺤﺔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻓﺈﺎ ﲢﺘﻤﻞ ﺍﳌﻌﺎﱐ ﺍﻟﺘﺎﻟﻴﺔ :
ﺍﳌﻌﲎ ﺍﻷﻭﻝ :ﺃﻥ ﻣﻦ ﺃﺣﺮﻡ ﻭﻗﺼﺪ ﻣﻜﺔ ﻟﻠﺤﺞ ﻭ ﱂ ﻳﺪﺭﻙ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻟﻴﻠﺔ ﲨﻊ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﱂ
ﻼ ﳍﺬﻩ
ﻳﺪﺭﻙ ﺍﳊﺞ ﻟﻔﻮﺍﺕ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ،ﻭﻣﻦ ﺃﺩﺭﻙ ﺍﻟﻮﻗﻮﻑ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﳊﺞ؛ ﻭﻫﺬﺍ ﲪ ﹰ
ﺍﻟﺮﻭﺍﻳﺔ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ،ﻭﺃﻭﱃ ﻣﺎ ﹸﻓﺴﺮ ﺑﻪ ﺍﳊﺪﻳﺚ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ.
ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻣﻦ ﱂ ﻳﺪﺭﻙ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﲜﻤﻊ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﻘﺪ ﻓﺎﺗﻪ ﻛﻤﺎﻝ ﺍﳊﺞ ﻻ ﻓﻮﺍﺕ ﺃﺻﻠﻪ.
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ
ﺠ ﺪ ﹶﺃﺗﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﻭﻳﺆﻳﺪ ﻫﺬﻳﻦ ﺍﳌﻌﻨﻴﲔ ﻣﺎﺟﺎﺀ ﻋ ﻦ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤ ﹺﻦ ﺑ ﹺﻦ ﻳ ﻌ ﻤ ﺮ" :ﹶﺃ ﱠﻥ ﻧﺎﺳﺎ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﻧ
ﺠ ﹺﺮ ﹶﻓ ﹶﻘ ﺪ
ﻉ ﺍﹾﻟ ﹶﻔ
ﺤﺞ ﻋ ﺮ ﹶﻓ ﹸﺔ .ﻣ ﻦ ﺟﺎ َﺀ ﹶﻟ ﻴ ﹶﻠ ﹶﺔ ﺟ ﻤ ﹴﻊ ﹶﻗ ﺒ ﹶﻞ ﹸﻃﻠﹸﻮ ﹺ
ﺴﹶﺄﻟﹸﻮ ﻩ ﹶﻓﹶﺄ ﻣ ﺮ ﻣﻨﺎ ﺩﻳﺎ ﹶﻓﻨﺎﺩﻯ :ﺍﹾﻟ
ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻭ ﻫﻮ ﹺﺑ ﻌ ﺮﹶﻓ ﹶﺔ ﹶﻓ
ﺤﺞ .ﹶﺃﻳﺎ ﻡ ﻣﻨﻰ ﹶﺛﻠﹶﺎﹶﺛ ﹲﺔ ﹶﻓ ﻤ ﻦ ﺗ ﻌ
ﹶﺃ ﺩ ﺭ ﻙ ﺍﹾﻟ
ﺠ ﹶﻞ ﻓﻲ ﻳ ﻮ ﻣﻴ ﹺﻦ ﹶﻓﻠﹶﺎ ﺇﹺﹾﺛ ﻢ ﻋﹶﻠﻴ ﻪ ﻭ ﻣ ﻦ ﺗﹶﺄ ﺧ ﺮ ﹶﻓﻠﹶﺎ ﹺﺇﹾﺛ ﻢ ﻋﹶﻠﻴ ﻪ").(٣
________________
=
ﻓﻴﻬﻤﺎ ﻟﻴﺲ ﺑﺮﻛﻦ ﰲ ﺍﳊﺞ ﺇﲨﺎﻋﺎﹰ ،ﻓﺈﻧﻪ ﻟﻮ ﺑﺎﺕ ﲜﻤﻊ ﻭﱂ ﻳﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﱂ ﻳﺸﻬﺪ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺻﺢ ﺣﺠﻪ ،ﻓﻤﺎ ﻫﻮ
ﺿﺮﻭﺭﺓ ﺫﻟﻚ ﺃﻭﱃ ،ﻭﻷﻥ ﺍﳌﺒﻴﺖ ﻟﻴﺲ ﻣﻦ ﺿﺮﻭﺭﺓ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺎ ،ﻭﻛﺬﻟﻚ ﺷﻬﻮﺩ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ،ﻓﺈﻧﻪ ﻟﻮ ﺃﻓﺎﺽ ﻣﻦ
ﻋﺮﻓﺔ ﰲ ﺁﺧﺮ ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ ﺃﻣﻜﻨﻪ ﺫﻟﻚ ،ﻓﻴﺘﻌﲔ ﲪﻞ ﺫﻟﻚ ﻋﻠﻰ ﳎﺮﺩ ﺍﻹﳚﺎﺏ ﺃﻭ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻻﺳﺘﺤﺒﺎﺏ"ﺍﻫـ
ﺗﻨﺒﻴﻪ :ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻹﲨﺎﻉ ﰲ ﺍﳌﻐﲏ ﺍﻟﱵ ﻓﺎﺗﺖ ﺻﺎﺣﺐ ﻛﺘﺎﺏ "ﺍﻟﱪﻕ ﺍﻟﻠﻤﺎﻉ ﻓﻴﻤﺎ ﰲ ﺍﳌﻐﲏ ﻣﻦ ﺍﺗﻔﺎﻕ
ﻭﺍﻓﺘﺮﺍﻕ ﻭﺍﲨﺎﻉ".
) (١ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ).(٢٠٩/٢
) (٢ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ).(٥٢٩/٣
ﻱ".
ﺚ .ﺭﻭﺍ ﻩ ﺳ ﹾﻔﻴﺎ ﹸﻥ ﺍﻟﱠﺜ ﻮ ﹺﺭ
) (٣ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﹶﺃﺑﹺﻲ ﻋ ﻤ ﺮ ﻗﹶﺎ ﹶﻝ " :ﺳ ﹾﻔﻴﺎ ﹸﻥ ﺑ ﻦ ﻋﻴﻴﻨ ﹶﺔ :ﻭ ﻫﺬﹶﺍ ﹶﺃ ﺟ ﻮ ﺩ ﺣﺪﻳ
ﻚ".
ﺚ ﹸﺃ ﻡ ﺍﹾﻟ ﻤﻨﺎ ﺳ
ﺤﺪﻳ ﹸ
ﺚ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻫﺬﹶﺍ ﺍﹾﻟ
ﺤﺪﻳ ﹶ
ﺖ ﻭﻛﻴﻌﺎ ﹶﺃﻧ ﻪ ﹶﺫ ﹶﻛ ﺮ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋﻴﺴﻰ" :ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺠﺎﺭﻭﺩ :ﺳ ﻤﻌ
ﻗﻠﺖ :ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ.
ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﺃﺩﺭﻙ ﺍﻹﻣﺎﻡ ﲜﻤﻊ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﳊﺞ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،٨٨٩
،(٨٩٠ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺃﺧﺮﺟﻪ ﺃﺑـﻮﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺪﺭﻙ ﻋﺮﻓﺔ ،ﺍﳊﺪﻳﺚ ﺭﻗﻢ ) (١٩٤٩ﺑﻨﺤﻮﻩ،
ﻭﺃﺧﺮﺟﻪ ﺍﻟﻨﺴـﺎﺋﻲ ﰲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﺑﺎﺏ ﻓﺮﺽ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٠١٦ﻭﰲ ﺑﺎﺏ ﻓﻴﻤﻦ ﱂ ﻳﺪﺭﻙ ﺻﻼﺓ
ﺍﻟﺼﺒﺢ ﻣﻊ ﺍﻹﻣﺎﻡ ﺑﺎﳌﺰﺩﻟﻔﺔ ﺍﳊﺪﻳﺚ ﺭﻗﻢ ) ،(٣٠٤٤ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣـﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ﺑﺎﺏ ﻣﻦ ﺃﺗﻰ ﻋﺮﻓﺔ ﻗﺒﻞ
ﺍﻟﻔﺠﺮ ﻟﻴﻠﺔ ﲨﻊ ،ﺍﳊﺪﻳﺚ ﺭﻗﻢ ) ،(٣٠١٥ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ )ﺕ٣١١ﻫـ( ﰲ ﺻﺤﻴﺤﻪ ﲢﺖ ﺭﻗﻢ ) ،(٢٨٢٢ﻭﺍﺑﻦ
ﺣﺒــﺎﻥ )ﺍﻹﺣﺴﺎﻥ ،٢٠٣/٩ﺣﺪﻳﺚ ﺭﻗﻢ ،(٢٨٩٢ﻭﺍﳊﺎﻛﻢ ) ،١١٨/٢ﺣﺪﻳﺚ ﺭﻗﻢ ،٦٧٢/٢) ،(١٧٤٦ﺣﺪﻳﺚ
ﺭﻗﻢ ،(٣١٥٤ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﲑ ).(١٧٣،١٥٢/٥
ﻭﺍﳊﺪﻳﺚ ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣـﺬﻱ ،ﻭﺍﺑﻦ ﺧﺰﳝـﺔ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﻭﻗﺎﻝ" :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ
ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ" ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻹﺭﻭﺍﺀ ) ،(٢٥٦/٤ﻭﺻﺤﺢ ﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﻏﲑ ﺻﺤﺎﺑﻴﻪ ﻓﻠﻢ
=
٢٠
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ
ﺏ ﺍﻟﻨﹺﺒ ﻲ
ﺻﺤﺎ ﹺ
ﺚ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤ ﹺﻦ ﺑ ﹺﻦ ﻳ ﻌ ﻤ ﺮ ﻋﻨ ﺪ ﹶﺃﻫ ﹺﻞ ﺍﹾﻟ ﻌ ﹾﻠ ﹺﻢ ﻣ ﻦ ﹶﺃ
ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋﻴﺴﻰ" :ﻭﺍﹾﻟ ﻌ ﻤ ﹸﻞ ﻋﻠﹶﻰ ﺣﺪﻳ
ﺉ ﻋﻨ ﻪ ﹺﺇ ﹾﻥ ﺟﺎ َﺀ ﺑ ﻌ ﺪ
ﺠ ﹺﺰ
ﺤ ﺞ ﻭﻟﹶﺎ ﻳ
ﺠ ﹺﺮ ﹶﻓ ﹶﻘ ﺪ ﻓﹶﺎﺗ ﻪ ﺍﹾﻟ
ﻉ ﺍﹾﻟ ﹶﻔ
ﺕ ﹶﻗﺒ ﹶﻞ ﹸﻃﻠﹸﻮ ﹺ
ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻭ ﹶﻏﻴ ﹺﺮ ﻫ ﻢ ﹶﺃﻧ ﻪ ﻣ ﻦ ﹶﻟ ﻢ ﻳ ﻘﻒ ﹺﺑ ﻌ ﺮﻓﹶﺎ
ﻕ".
ﺤﺎ
ﻱ ﻭﺍﻟﺸﺎﻓ ﻌ ﻲ ﻭﹶﺃ ﺣ ﻤ ﺪ ﻭﹺﺇ ﺳ
ﺤ ﺞ ﻣ ﻦ ﻗﹶﺎﹺﺑ ﹴﻞ ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺍﻟﱠﺜ ﻮ ﹺﺭ
ﺠ ﻌﹸﻠﻬﺎ ﻋ ﻤ ﺮ ﹰﺓ ﻭ ﻋﻠﹶﻴ ﻪ ﺍﹾﻟ
ﺠ ﹺﺮ ﻭﻳ
ﻉ ﺍﹾﻟ ﹶﻔ
ﹸﻃﻠﹸﻮ ﹺ
ﻭﻳﺮﺷﺤﻪ ﺃﻧﻪ ﻗﺎﻝ ﻗﺒﻠﻬﺎ" :ﺍﳊﺞ ﻋﺮﻓﺔ" ﻓﺪﻝ ﺫﻟﻚ ﺃﻥ ﻣﻦ ﺃﺣﺮﻡ ﺑﺎﳊﺞ ﻭﻗﺼﺪ ﺑﻴﺖ ﺍﷲ ﻷﻋﻤﺎﻝ ﺍﳊﺞ ﻭﺃﺩﺭﻙ
ﺍﻟﻮﻗﻔﺔ ﻳﻮﻡ ﻋﺮﻓﺔ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﳊﺞ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﺍﺩﻩ ﺃﻥ ﻣﻦ ﱂ ﻳﺪﺭﻙ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺑﺎﳌﺰﺩﻟﻔﺔ ﻓﺎﺗﻪ ﺍﳊﺞ ﳌﺎ
ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻌﲎ ﻟﻘﻮﻟﻪ ﰲ ﺃ ﻭﻟﻪ" :ﺍﳊﺞ ﻋﺮﻓﺔ".
ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ ﺭﲪﻪ ﺍﷲ ﻣﻌﻠﻘﹰﺎ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﻌﻤﺮ" :ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺃﻫﻞ ﳒﺪ ﺳﺄﻟﻮﺍ
ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﳊﺞ ،ﻓﻜﺎﻥ ﺟﻮﺍﺑﻪ ﳍﻢ" :ﺍﳊﺞ ﻋﺮﻓﺔ" .ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﺟﻮﺍﺏ ﺭﺳﻮﻝ ﺍﷲ ﻫﻮ ﺍﳉﻮﺍﺏ
ﺍﻟﺘﺎﻡ ،ﺍﻟﺬﻱ ﻻ ﻧﻘﺺ ﻓﻴﻪ ﻭ ﻻ ﻓﻀﻞ،؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺁﺗﺎﻩ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ ﻭﺧﻮﺍﲤﻪ ﻓﻠﻮ ﻛﺎﻥ ﻋﻨﺪﻣﺎ ﺳﺄﻟﻮﻩ ﻋﻦ
ﺍﳊﺞ ﺃﺭﺍﺩﻭﺍ ﺑﺬﻟﻚ ﻣﺎ ﻻﺑﺪ ﻣﻨﻪ ﰲ ﺍﳊﺞ ﻟﻜﺎﻥ ﻳﺬﻛﺮ ﻋﺮﻓﺔ ﻭﺍﻟﻄﻮﺍﻑ ﻭﻣﺰﺩﻟﻔﺔ ﻭﻣﺎ ﻳﻔﻌﻞ ﻣﻦ ﺍﳊﺞ.
ﻓﻠﻤﺎ ﺗﺮﻙ ﺫﻟﻚ ﰲ ﺟﻮﺍﺑﻪ ﺇﻳﺎﻫﻢ ﻋﻠﻤﻨﺎ ﺃﻥ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺑﺴﺆﺍﳍﻢ ﺇﻳﺎﻩ ﻋﻦ ﺍﳊﺞ ﻫﻮ ﻣﺎ ﺇﺫﺍ ﻓﺎﺕ ﻓﺎﺕ ﺍﳊﺞ،
ﻓﺄﺟﺎﻢ ﺑﺄﻥ ﻗﺎﻝ" :ﺍﳊﺞ ﻋﺮﻓﺔ".
ﻓﻠﻮ ﻛﺎﻧﺖ ﻣﺰﺩﻟﻔﺔ ﻛﻌﺮﻓﺔ ﻟﺬﻛﺮ ﳍﻢ ﻣﺰﺩﻟﻔﺔ ﻣﻊ ﺫﻛﺮﻩ ﻋﺮﻓﺔ ،ﻭﻟﻜﻨﻪ ﺫﻛﺮ ﻋﺮﻓﺔ ﺧﺎﺻﺔ ،ﻷﺎ ﺻﻠﺐ ﺍﳊﺞ
ﺍﻟﺬﻱ ﺇﺫﺍ ﻓﺎﺕ ﻓﺎﺕ ﺍﳊﺞ.
ﰒ ﻗﺎﻝ ﻛﻼﻣﹰﺎ ﻣﺴﺘﺄﻧﻔﹰﺎ ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻣﻦ ﺃﺩﺭﻙ ﲨﻌﹰﺎ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﳊﺞ ،ﻟﻴﺲ ﻋﻠﻰ ﻣﻌﲎ
ﺃﻧﻪ ﺃﺩﺭﻙ ﲨﻴﻊ ﺍﳊﺞ ﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﺃﻭﻝ ﻛﻼﻣﻪ" :ﺍﳊﺞ ﻋﺮﻓﺔ" ﻓﺄﻭﺟﺐ ﺑﺬﻟﻚ ﺃﻥ ﻓﻮﺕ ﻋﺮﻓﺔ ،ﻓﻮﺕ ﺍﳊﺞ.
ﰒ ﻗﺎﻝ" :ﻭﻣﻦ ﺃﺩﺭﻙ ﲨﻌﹰﺎ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﳊﺞ") (١ﻟﻴﺲ ﻋﻠﻰ ﻣﻌﲎ ﺃﻧﻪ ﱂ ﻳﺒﻖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﺞ
ﺷﻲﺀ؛ ﻷﻥ ﺑﻌﺪ ﺫﻟﻚ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ،ﻭﻫﻮ ﻭﺍﺟﺐ ﻻﺑﺪ ﻣﻨﻪ ،ﻭﻟﻜﻦ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﳊﺞ ﲟﺎ ﺗﻘﺪﻡ ﻟﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻑ
ﺑﻌﺮﻓﺔ ،ﻓﻬﺬﺍ ﺃﺣﺴﻦ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻭﺻﺤﺖ ﻋﻠﻴﻪ ﻭﱂ ﺗﺘﻀﺎﺩ"ﺍﻫـ).(٢
________________
=
ﳜﺮﺟﺎ ﻟﻪ ﳏﻘﻖ ﺍﻹﺣﺴﺎﻥ.
) (١ﻫﺬﺍ ﻟﻔﻆ ﺭﻭﺍﻳﺔ ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ) ،(٢٠٩/٢ﻭﺳﻴﺎﻗﻬﺎ" :ﻋﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻳﻌﻤﺮ ﻗﺎﻝ :ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ
ﻭﺍﻗﻔﹰﺎ ﺑﻌﺮﻓﺎﺕ ،ﻓﺄﻗﺒﻞ ﺃﻧﺎﺱ ﻣﻦ ﺃﻫﻞ ﳒﺪ ﻓﺴﺄﻟﻮﻩ ﻋﻦ ﺍﳊﺞ ،ﻓﻘﺎﻝ :ﺍﳊﺞ ﻳﻮﻡ ﻋﺮﻓﺔ .ﻭﻣﻦ ﺃﺩﺭﻙ ﲨﻌﹰﺎ ﻗﺒﻞ ﺻﻼﺓ
ﺠ ﹶﻞ ﻓﻲ ﻳ ﻮ ﻣﻴ ﹺﻦ ﹶﻓﻠﹶﺎ ﹺﺇﹾﺛ ﻢ ﻋﹶﻠﻴ ﻪ ﻭ ﻣ ﻦ ﺗﹶﺄ ﺧ ﺮ ﹶﻓﻠﹶﺎ ﹺﺇﹾﺛ ﻢ
ﺍﻟﺼﺒﺢ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﳊﺞ .ﺃﻳﺎﻡ ﻣﲎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ } .ﹶﻓ ﻤ ﻦ ﺗ ﻌ
ﻋﹶﻠﻴﻪ{".
) (٢ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ).(٢١٠/٢
٢١
ﻭﻳﺆﻛﺪﻩ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺬﻛﺮ ﺍﻟﻮﻗﻮﻑ ﺑﺎﳌﺰﺩﻟﻔﺔ ﻭﺇﳕﺎ ﻗﺎﻝ} :ﻓﺎﺫﻛﺮﻭﺍ ﺍﷲ ﻋﻨﺪ ﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ{ ]ﺍﻟﺒﻘﺮﺓ:
[١٩٨ﻭﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻭﻗﻒ ﲟﺰﺩﻟﻔﺔ ﻭﱂ ﻳﺬﻛﺮ ﺍﷲ ﻋﺰﻭﺟﻞ ﺃﻥ ﺣﺠﻪ ﺗﺎﻡ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻛﺮ ﺍﳌﺬﻛﻮﺭ
ﰲ ﺍﻟﻜﺘﺎﺏ ﻟﻴﺲ ﻣﻦ ﺻﻠﺐ ﺍﳊﺞ ﻓﺎﳌﻮﻃﻦ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺬﻛﺮ ﻓﻴﻪ ﺃﺣﺮﻯ ﺃﻻﻳﻜﻮﻥ ﻓﺮﺿﹰﺎ.
ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﺷﻴﺎﺀ ﰲ ﻛﺘﺎﺑﻪ ﻣﻦ ﺍﳊﺞ ،ﻭﱂ ﻳﺮﺩ ﺑﺬﻛﺮﻫﺎ ﺇﳚﺎﺎ ﺣﱴ ﻻ ﳚﺰﺉ ﺍﳊﺞ ﺑﺈﺻﺎﺑﺘﻬﺎ ﰲ ﻗﻮﻝ
ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ.
ﻭﰲ ﺣﺪﻳﺚ ﻋﺮﻭﺓ ﺑﻦ ﺍﳌﻀﺮﺱ ﺫﻛﺮ ﺍﻟﺼﻼﺓ ﻭﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺑﺎﺕ ﺎ ﻭﻭﻗﻒ ﻭﻧﺎﻡ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻠﻢ
ﻳﺼﻠﻬﺎ ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﱴ ﻓﺎﺗﺘﻪ ﺃﻥ ﺣﺠﻪ ﺗﺎﻡ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺣﻀﻮﺭ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﻹﻣﺎﻡ ﺍﳌﺬﻛﻮﺭ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ
ﻣﻦ ﺻﻠﺐ ﺍﳊﺞ ﺍﻟﺬﻱ ﻻ ﳚﺰﺉ ﺍﳊﺞ ﺇﻻ ﺑﺈﺻﺎﺑﺘﻪ ﻛﺎﻥ ﺍﳌﻮﻃﻦ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺼﻼﺓ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ ﰲ
ﺍﳊﺪﻳﺚ ﺃﺣﺮﻯ ﺃﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ،ﻓﻠﻢ ﻳﺘﺤﻘﻖ ﺬﺍ ﺍﳊﺪﻳﺚ ﺫﻛﺮ ﺍﻟﻔﺮﺽ ﺇﻻ ﻟﻌﺮﻓﺔ ﺧﺎﺻﺔ).(١
ﺍﳌﻌﲎ ﺍﻟﺜﺎﻟﺚ :ﻳﻠﻮﺡ ﱄ ﺃﻥ ﳊﺪﻳﺚ ﻋﺮﻭﺓ ﺑﻦ ﺍﳌﻀﺮﺱ ﺑﺮﻭﺍﻳﺔ ﺍﻟﻨﺴـﺎﺋﻲ ﻭﺃﰊ ﻳﻌﻠﻰ ﻣﻌﲎ ﺁﺧﺮ :ﻭﻫﻮ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻓﻴ ﻪ ﻗﹶﺎ ﹶﻝ:
ﻣﻦ ﺃﺩﺭﻙ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻣﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﺫ ﹶﻛ ﺮ ﺍﻟﻨﹺﺒ ﻲ
ﺤ ﺮ
ﺝ ﻣ ﱠﻜ ﹶﺔ ﻣﻨ
ﺤ ﺮ ﻭ ﹸﻛ ﱡﻞ ﻓﺠﺎ ﹺ
ﻒ ﻭ ﹸﻛ ﱡﻞ ﻣﻨﻰ ﻣﻨ
ﻀﺤﻮ ﹶﻥ ﻭ ﹸﻛ ﱡﻞ ﻋ ﺮﹶﻓ ﹶﺔ ﻣ ﻮﻗ
ﺿﺤﺎ ﹸﻛ ﻢ ﻳ ﻮ ﻡ ﺗ
" ﻭﻓ ﹾﻄ ﺮ ﹸﻛ ﻢ ﻳ ﻮ ﻡ ﺗ ﹾﻔ ﻄﺮﻭ ﹶﻥ ﻭﹶﺃ
ﻭ ﹸﻛ ﱡﻞ ﺟ ﻤ ﹴﻊ ﻣ ﻮﻗ
ﻒ") ،(٢ﻓﺎﳌﺮﺍﺩ :ﺃﻥ ﺍﻟﻮﻗﻮﻑ ﺍﳌﻌﺘﱪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻊ ﺍﻹﻣﺎﻡ ﰲ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ،ﻓﻼ ﻳﻜﻮﻥ
ﻟﻠﻤﺮﺀ ﻭﻗﻮﻑ ﺇﺫﺍ ﻭﻗﻒ ﰲ ﻏﲑ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻭﻗﻒ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ!
) (١ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ).(٢٠٩/٢
) (٢ﺣﺪﻳﺚ ﺣﺴﻦ.
ﺃﺧﺮﺟﻪ ﺃﺑـﻮﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ﺑﺎﺏ ﺇﺫﺍ ﺃﺧﻄﺄ ﺍﻟﻘﻮﻡ ﺍﳍﻼﻝ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٣٢٤ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ
ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﺗﺼﻮﻣﻮﻥ ...ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٦٩٧ﻭﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﻨـﻲ )١٦٣/٢ـ.(١٦٤
ﻭﺍﳊﺪﻳﺚ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ" :ﺣﺴﻦ ﻏﺮﻳﺐ" ،ﻭﺣﺴﻨﻪ ﳏﻘﻖ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ) ،(٢٧٨/٦ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻹﺭﻭﺍﺀ
) ،(١١/٤ﺣﺪﻳﺚ ﺭﻗﻢ ).(٩٠٥
٢٢
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ :
ﺴﹶﺄ ﹸﻝ ﻋ ﻦ ﺍﹾﻟﻤﺎ ِﺀ ﻳﻜﹸﻮ ﹸﻥ ﻓﻲ ﺍﹾﻟ ﹶﻔﻠﹶﺎ ﺓ ﻣ ﻦ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻭ ﻫ ﻮ ﻳ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﻋ ﻦ ﺍﺑ ﹺﻦ ﻋ ﻤ ﺮ ﻗﹶﺎ ﹶﻝ :ﺳ ﻤ ﻌ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ" :ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟﻤﺎ ُﺀ ﹸﻗﱠﻠﺘﻴ ﹺﻦ
ﻉ ﻭﺍﻟ ﺪﻭﺍﺏ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺴﺒﺎ ﹺ
ﺍﹾﻟﹶﺄ ﺭﺽﹺ ﻭﻣﺎ ﻳﻨﻮﺑ ﻪ ﻣ ﻦ ﺍﻟ
ﺨﺒ ﹶ
ﺤ ﻤ ﹾﻞ ﺍﹾﻟ
ﹶﻟ ﻢ ﻳ
ﺚ").(١
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﻓﻴﻪ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺣﻴﺚ ﺇﻥ ﺍﳉﻮﺍﺏ ﺍﳌﻄﺎﺑﻖ ﻟﻠﺴﺆﺍﻝ ﻫﻮ ﺃﻥ ﻳﻘﻮﻝ ﳍﻢ :ﺇﻥ ﺍﳌﺎﺀ
ﳒﺲ ،ﺃﻭ ﺇﻥ ﺍﳌﺎﺀ ﻟﻴﺲ ﺑﻨﺠﺲ ،ﻟﻜﻨﻪ ﻋﺪﻝ ﻋﻦ ﺫﻟﻚ ﺇﱃ ﺫﻛﺮ ﺣﺪ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻻ ﻳﺆﺛﺮ ﻓﻴﻪ ﻭﺭﻭﺩ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻫﻮ
ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺑﻠﻎ ﺍﻟﻘﻠﺘﲔ ،ﻓﺄﻓﺎﺩ ﺃﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﻠﺘﲔ ﻣﻦ ﺍﳌﺎﺀ ﻳﺘﺄﺛﺮ ﺑﻮﺭﻭﺩ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻬﻮ ﳒﺲ ،ﻭﺃﻥ ﺍﳌﺎﺀ ﺇﺫﺍ ﻛﺎﻥ
ﻗﻠﺘﲔ ﻓﺄﻛﺜﺮ ﻻ ﻳﺘﺄﺛﺮ ﺑﻮﺭﻭﺩ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻼ ﳛﻤﻞ ﺍﳋﺒﺚ ،ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻣﻨﻪ ﻣﺮﺍﻋﺎﺓ ﳊﺎﳍﻢ ﺣﻴﺚ ﺃﺭﺷﺪﻫﻢ
ﺇﱃ ﺍﻟﻀﺎﺑﻂ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﻣﺎﺀ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﳒﺎﺳﺔ.
ﻓﻔﻲ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﻨﺒﻮﻱ ﺣﺼﻞ ﺍﳉﻮﺍﺏ ﲞﻼﻑ ﻣﺎ ﻳﺘﺮﻗﺐ ﺍﻟﺴﺎﺋﻞ.
ﻭﺭﻭﻋﻲ ﰲ ﺍﳉﻮﺍﺏ ﺑﻴﺎﻥ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﺑﺎﻟﺴﺎﺋﻞ ﺃﻥ ﻳﻌﺮﻓﻪ ﻭﻳﺴﺄﻝ ﻋﻨﻪ ،ﻭﻫﻮ ﺣﺪ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﺘﺄﺛﺮ ﺑﻮﺭﻭﺩ
ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﻴﻪ ،ﻭﻫﺬﻩ ﺃﺭﻛﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
ﺗﻨﺒﻴﻪ :ﺃﺩﺭﺟﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻤﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺳﺘﺪﻻﻝ ﺑﻌﺾ
ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻪ ﰲ ﺑﻴﺎﻥ ﺣﺪ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﺘﺄﺛﺮ ﺑﻮﺭﻭﺩ ﺍﻟﻨﺠﺎﺳﺔ.
ﻭﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻣﺮﺟﻮﺡ ﻋﻨﺪﻱ!
ﻭﺍﻟﺮﺍﺟﺢ ﰲ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﱂ ﻳﺮﺩ ﻟﺒﻴﺎﻥ ﺣﺪ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﺘﺄﺛﺮ ﺑﻮﺭﻭﺩ ﺍﻟﻨﺠﺎﺳﺔ ،ﻓﺬﻛﺮ ﺍﻟﻘﻠﺘﲔ ﻓﻴﻪ ﺇﳕﺎ
ﺧﺮﺝ ﻣﻮﺍﻓﻘﺔ ﶈﻞ ﺍﻟﺴﺆﺍﻝ ﻻ ﲣﺼﻴﺼﹰﺎ ﶈﻞ ﺍﳊﻜﻢ ،ﻭﳛﻘﻖ ﺫﻟﻚ :ﺃﻥ ﺍﻟﻨﱯ ﱂ ﻳﺬﻛﺮ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺎﻟﻘﻠﺘﲔ
ﺍﺑﺘﺪﺍﺀ ،ﻭﺇﳕﺎ ﺫﻛﺮﻩ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﺳﺄﻟﻪ ﻋﻦ ﻣﻴﺎﻩ ﺍﻟﻔﻼﺓ ﺍﻟﱵ ﺗﺮﺩﻫﺎ ﺍﻟﺴﺒﺎﻉ ،ﻭﻫﻲ ﻋﺎﺩﺓ ﺑﻘﺪﺭ ﺍﻟﻘﻠﺘﲔ ،ﻭﺇﺫﺍ
ﺧﺮﺝ ﺍﻟﺘﺨﺼﻴﺺ ﻣﻮﺍﻓﻘﺔ ﶈﻞ ﺍﻟﺴﺆﺍﻝ ﱂ ﻳﻜﻦ ﺣﺠﺔ.
) (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ.
ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﻣﻨﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٦٧ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ
ﻣﻘﺪﺍﺭ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻻ ﻳﻨﺠﺲ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٥١٧ﻭﺍﻟﺪﺍﺭﻣﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ﻗﺪﺭ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻻ ﻳﻨﺠﺲ،
ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧٣١ﻭﺑﻨﺤﻮﻩ ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴـﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﳌﻴﺎﻩ ،ﺑﺎﺏ ﺍﻟﺘﻮﻗﻴﺖ ﰲ ﺍﳌﺎﺀ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٣٢٨
ﻭﺃﺑﻮﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ﻣﺎ ﻳﻨﺠﺲ ﺍﳌﺎﺀ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) .(٦٣ﻭﺍﳊﺪﻳﺚ ﺻﺤﺤﻪ ﺍﻟﻄﺤﺎﻭﻱ ﻭﺍﺑﻦ ﺧـﺰﳝﺔ،
ﻭﺍﺑﻦ ﺣﺒـﺎﻥ ﻭﺍﳊﺎﻛﻢ ﻭﺍﻟﺬﻫﱯ ﻭﺍﻟﻨﻮﻭﻱ ﻭﺍﺑﻦ ﺣﺠـﺮ ﺭﲪﻬﻢ ﺍﷲ ،ﻭﻭﺍﻓﻘﻬﻢ ﺍﻷﻟﺒﺎﱐ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ).(٦٠/١
٢٣
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ٧٢٨ﻫـ(ﺭﲪﻪ ﺍﷲ" :ﻭﺍﻟﺘﺨﺼﻴﺺ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺳﺒﺐ ﻏﲑ ﺍﺧﺘﺼﺎﺹ ﺍﳊﻜﻢ ،ﱂ ﻳﺒﻖ
ﺸﻴ ﹶﺔ ﹺﺇﻣﻼﻕ{ ]ﺍﻹﺳﺮﺍﺀ ،[٣١:ﻓﺈﻧﻪ ﺧﺺ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ
ﺣﺠﺔ ﺑﺎﻻﺗﻔﺎﻕ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭ ﹶﻻﺗ ﹾﻘﺘﹸﻠﻮﺍ ﹶﺃ ﻭ ﹶﻻ ﺩ ﹸﻛ ﻢ ﺧ
ﺑﺎﻟﻨﻬﻲ ﻷﺎ ﻫﻲ ﺍﻟﻮﺍﻗﻌﺔ ،ﻻ ﻷﻥ ﺍﻟﺘﺤﺮﱘ ﳜﺘﺺ ﺎ.
ﺿ ﹲﺔ{ ]ﺍﻟﺒﻘﺮﺓ ،[٢٨٣:ﻓﺬﻛﺮ
ﺠ ﺪﻭﺍ ﻛﹶﺎﺗﺒﹰﺎ ﹶﻓ ﹺﺮﻫﺎ ﹲﻥ ﻣ ﹾﻘﺒ ﻮ
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺇﹺﻥ ﻛﹸﻨﺘ ﻢ ﻋﻠﹶﻰ ﺳ ﹶﻔ ﹴﺮ ﻭﹶﻟ ﻢ ﺗ ﹺ
ﺍﻟﺮﻫﻦ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻟﻠﺤﺎﺟﺔ ،ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﱯ ﻣﺎﺕ ﻭﺩﺭﻋﻪ ﻣﺮﻫﻮﻧﺔ ،ﻓﻬﺬﺍ ﺭﻫﻦ ﰲ ﺍﳊﻀﺮ
ﻓﻜﺬﻟﻚ ﻗﻮﻟﻪ " :ﺇﺫﺍ ﺑﻠﻎ ﺍﳌﺎﺀ ﻗﻠﺘﲔ" ﰲ ﺟﻮﺍﺏ ﺳﺎﺋﻞ ﻣﻌﲔ ،ﻫﻮ ﺑﻴﺎﻥ ﳌﺎ ﺍﺣﺘﺎﺝ ﺍﻟﺴﺎﺋﻞ ﺇﱃ ﺑﻴﺎﻧﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ
ﺣﺎﻝ ﺍﳌﺎﺀ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻪ ﻛﺜﲑﹰﺍ ﻗﺪ ﺑﻠﻎ ﻗﻠﺘﲔ ،ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﻜﺜﲑ ﺃﻧﻪ ﻻ ﳛﻤﻞ ﺍﳋﺒﺚ ،ﻓﻼ ﻳﺒﻘﻰ ﺍﳋﺒﺚ ﻓﻴﻪ ﳏﻤﻮﻻﹰ،
ﺑﻞ ﻳﺴﺘﺤﻴﻞ ﺍﳋﺒﺚ ﻓﻴﻪ ﻟﻜﺜﺮﺗﻪ؛ ﺑﲔ ﳍﻢ ﺃﻥ ﻣﺎ ﺳﺄﻟﺘﻢ ﻋﻨﻪ ﻻ ﺧﺒﺚ ﻓﻴﻪ ﻓﻼ ﻳﻨﺠﺲ"ﺍﻫـ).(١
ﻓﺎﳊﺪﻳﺚ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻟﻴﺲ ﻓﻴﻪ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﺇﺫ ﻃﺎﺑﻖ ﺍﳉﻮﺍﺏ ﺍﻟﺴﺆﺍﻝ ،ﻭﺧﺼﺼﺖ ﺍﻟﻘﻠﺘﲔ
ﺑﺎﻟﺬﻛﺮ ﻷﺟﻞ ﺃﺎ ﻫﻲ ﻗﺪﺭ ﺍﳌﺎﺀ ﺍﳌﻮﺟﻮﺩ ﺑﺎﳊﻴﺎﺽ ﺍﻟﱵ ﺗﻜﻮﻥ ﺑﺎﻟﻔﻼﺓ ﻋﺎﺩﺓ ،ﻓﻼ ﻳﻜﻮﻥ ﰲ ﺍﳊﺪﻳﺚ ﻋﺪﻭﻝ ﻋﻦ
ﺍﳉﻮﺍﺏ ﺇﱃ ﺑﻴﺎﻥ ﺣﺪ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﻨﺠﺲ ﺑﻮﺭﻭﺩ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﻴﻪ ،ﻓﻠﻢ ﻳﻌﻠﹼﻖ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻘﻠﺘﲔ ،ﻭﺇﳕﺎ ﻋﻠﱢﻖ ﺍﳊﻜﻢ
ﻋﻠﻰ ﲪﻞ ﺍﳌﺎﺀ ﻟﻠﺨﺒﺚ ،ﻓﺈﺫﺍ ﲪﻞ ﺍﳌﺎﺀ ﺍﳋﺒﺚ ﻓﻬﻮ ﳒﺲ ،ﻭﺇﺫﺍ ﱂ ﳛﻤﻞ ﺍﳋﺒﺚ ﻟﻴﺲ ﺑﻨﺠﺲ.
ﺚ"ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﻠﺘﲔ ﺇﺫﺍ ﻭﻗﻌﺖ ﻓﻴﻪ
ﺨﺒ ﹶ
ﺤ ﻤ ﹾﻞ ﺍﹾﻟ
ﻓﺈﻥ ﻗﻴﻞ :ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﻗﻮﻟﻪ " :ﹶﻟ ﻢ ﻳ
ﳒﺎﺳﺔ ﳛﻤﻞ ﺍﳋﺒﺚ!
ﻓﺎﳉﻮﺍﺏ :ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﳌﻔﻬﻮﻡ ﻻ ﻋﻤﻮﻡ ﻟﻪ ،ﻓﻼ ﻳﺸﺘﺮﻁ ﰲ ﺍﳌﺨﺎﻟﻔﺔ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﺑﻞ ﻳﻜﻔﻲ
ﻣﻦ ﺃﻱ ﻭﺟﻪ ،ﻭﻫﺬﺍ ﳑﻜﻦ ﻫﻨﺎ ﺩﻭﻥ ﺃﻥ ﺗﻘﻊ ﻣﻌﺎﺭﺿﺔ ﺑﲔ ﻫﺬﺍ ﺍﻟﻨﺺ ﻭﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﰲ ﺍﻟﺒﺎﺏ ﺑﺄﻥ ﻳﻘﺎﻝ
ﻼ :ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺤﺪﻳﺚ ﺃﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﻠﺘﲔ ﻣﻈﻨﺔ ﲪﻞ ﺍﳋﺒﺚ ،ﺃﻭ ﻗﺪ ﳛﻤﻞ ﺍﳋﺒﺚ .ﻓﻴﻜﻮﻥ ﺍﻟﺘﻨﺼﻴﺺ
ﻣﺜ ﹰ
ﻋﻠﻰ ﺍﻟﻘﻠﺘﲔ ﻻ ﻟﻜﻮﺎ ﻋﻠﺔ ﰲ ﺍﳊﻜﻢ ،ﻭﻫﻮ ﻋﺪﻡ ﺍﻟﺘﻨﺠﻴﺲ ،ﺇﳕﺎ ﻟﻜﻮﺎ ﳏﻞ ﺍﻟﺴﺆﺍﻝ ،ﻭﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺩﻭﻥ
ﺍﻟﻘﻠﺘﲔ ﻗﺪ ﳛﻤﻞ ﺍﳋﺒﺚ ،ﺇﺫ ﻣﻨﺎﻁ ﺍﳊﻜﻢ ﻫﻮ ﻭﺟﻮﺩ ﺍﳋﺒﺚ )ﻛﻮﻧﻪ ﳏﻤﻮ ﹰﻻ( ﰲ ﺍﳌﺎﺀ).(٢
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ٧٢٨ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﺩ ﹼﻝ ﻛﻼﻣﻪ ][ ﻋﻠﻰ ﺃﻥ ﻣﻨﺎﻁ ﺍﻟﺘﻨﺠﻴﺲ :ﻫﻮ ﻛﻮﻥ ﺍﳋﺒﺚ
ﳏﻤﻮﻻﹰ ،ﻓﺤﻴﺚ ﻛﺎﻥ ﺍﳋﺒﺚ ﳏﻤﻮ ﹰﻻ ﻣﻮﺟﻮﺩﹰﺍ ﰲ ﺍﳌﺎﺀ ﻛﺎﻥ ﳒﺴﺎﹰ ،ﻭﺣﻴﺚ ﻛﺎﻥ ﺍﳋﺒﺚ ﻣﺴﺘﻬﻠﻜﹰﺎ ﻓﻴﻪ ﻏﲑ ﳏﻤﻮﻝ
ﰲ ﺍﳌﺎﺀ ﻛﺎﻥ ﺑﺎﻗﻴﹰﺎ ﻋﻠﻰ ﻃﻬﺎﺭﺗﻪ .ﻓﺼﺎﺭ ﺣﺪﻳﺚ ﺍﻟﻘﻠﺘﲔ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻘﻮﻟﻪ ][" :ﺍﳌﺎﺀ ﻃﻬﻮﺭ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ" ﻭﻫﻮ
ﺇﳕﺎ ﺃﺭﺍﺩ ﺇﺫﺍ ﱂ ﻳﺘﻐﲑ ﰲ ﺍﳌﻮﺿﻌﲔ.
) (١ﺍﳌﺴﺎﺋﻞ ﺍﳌﺎﺭﺩﻳﻨﻴﺔ ﺹ.١٧-١٦
) (٢ﺍﳌﺴﺎﺋﻞ ﺍﳌﺎﺭﺩﻳﻨﻴﺔ ﺹ.١٦
٢٤
ﻭﺍﻟﺘﻘﺪﻳﺮ ﻓﻴﻪ ﻟﺒﻴﺎﻥ ﺻﻮﺭﺓ ﺍﻟﺴﺆﺍﻝ ،ﻻ ﺃﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻛﻞ ﻣﺎ ﱂ ﻳﺒﻠﻎ ﻗﻠﺘﲔ ﻓﺈﻧﻪ ﳛﻤﻞ ﺍﳋﺒﺚ؛ ﻓﺈﻥ ﻫﺬﺍ ﳐﺎﻟﻒ
ﻟﻠﺤﺲ ،ﺇﺫ ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﻠﺘﲔ ﻗﺪ ﳛﻤﻞ ﺍﳋﺒﺚ ﻭﻗﺪ ﻻ ﳛﻤﻠﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﳋﺒﺚ ﻛﺜﲑﹰﺍ ﻭﻛﺎﻥ ﺍﳌﺎﺀ ﻳﺴﲑﹰﺍ ﳛﻤﻞ
ﺍﳋﺒﺚ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﺒﺚ ﻳﺴﲑﹰﺍ ﻭﺍﳌﺎﺀ ﻛﺜﲑﹰﺍ ﱂ ﳛﻤﻞ ﺍﳋﺒﺚ ،ﲞﻼﻑ ﺍﻟﻘﻠﺘﲔ ﻓﺈﻧﻪ ﻻ ﳛﻤﻞ -ﰲ ﺍﻟﻌﺎﺩﺓ -
ﺍﳋﺒﺚ ﺍﻟﺬﻱ ﺳﺄﻟﻮﺍ ﻋﻨﻪ"ﺍﻫـ).(١
ﻓﺎﳊﺪﻳﺚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ :
ﺻﹺﺒ ﻲ ﻣ ﻦ ﺍﹾﻟﹶﺄﻧﺼﺎ ﹺﺭ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺇﻟﹶﻰ ﺟﻨﺎ ﺯ ﺓ
ﺖ " :ﺩ ﻋ ﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﲔ ﻗﹶﺎﹶﻟ
ﺸ ﹶﺔ ﹸﺃ ﻡ ﺍﹾﻟ ﻤ ﺆ ﻣﹺﻨ
ﻋ ﻦ ﻋﺎﺋ
ﺠﻨ ﺔ ﹶﻟ ﻢ ﻳ ﻌ ﻤ ﹾﻞ ﺍﻟﺴﻮ َﺀ ﻭﹶﻟ ﻢ ﻳ ﺪ ﹺﺭ ﹾﻛ ﻪ!
ﺼﻔﹸﻮ ﺭ ﻣ ﻦ ﻋﺼﺎﻓﲑﹺ ﺍﹾﻟ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻃﹸﻮﺑﻰ ﻟ ﻬﺬﹶﺍ ﻋ
ﹶﻓ ﹸﻘ ﹾﻠ
ﺏ ﺁﺑﺎﺋ ﹺﻬ ﻢ ﻭ ﺧﹶﻠ ﻖ ﻟﻠﻨﺎ ﹺﺭ ﹶﺃ ﻫﻠﹰﺎ
ﺻﻠﹶﺎ ﹺ
ﺠﻨ ﺔ ﹶﺃ ﻫﻠﹰﺎ ﺧﹶﻠ ﹶﻘ ﻬ ﻢ ﹶﻟﻬﺎ ﻭ ﻫ ﻢ ﻓﻲ ﹶﺃ
ﺸ ﹸﺔ ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺧﹶﻠ ﻖ ﻟ ﹾﻠ
ﻚ ﻳﺎ ﻋﺎﺋ
ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻭ ﹶﻏﻴ ﺮ ﹶﺫﻟ
ﺻﻠﹶﺎ ﹺ
ﺧﹶﻠ ﹶﻘ ﻬ ﻢ ﹶﻟﻬﺎ ﻭ ﻫ ﻢ ﻓﻲ ﹶﺃ
ﺏ ﺁﺑﺎﺋ ﹺﻬ ﻢ").(٢
ﺸ ﹸﺔ ﹺﺇ ﱠﻥ
ﻚ ﻳﺎ ﻋﺎﺋ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻮﻝ ﺣﻴﺚ ﻗﺎﻝ ﳍﺎ" :ﹶﺃ ﻭ ﹶﻏﻴ ﺮ ﹶﺫﻟ
ﺏ
ﺻﻠﹶﺎ ﹺ
ﺏ ﺁﺑﺎﺋ ﹺﻬ ﻢ ﻭ ﺧﹶﻠ ﻖ ﻟﻠﻨﺎ ﹺﺭ ﹶﺃ ﻫﻠﹰﺎ ﺧﹶﻠ ﹶﻘ ﻬ ﻢ ﹶﻟﻬﺎ ﻭ ﻫ ﻢ ﻓﻲ ﹶﺃ
ﺻﻠﹶﺎ ﹺ
ﺠﻨ ﺔ ﹶﺃ ﻫﻠﹰﺎ ﺧﹶﻠ ﹶﻘ ﻬ ﻢ ﹶﻟﻬﺎ ﻭ ﻫ ﻢ ﻓﻲ ﹶﺃ
ﺍﻟﱠﻠ ﻪ ﺧﹶﻠ ﻖ ﻟ ﹾﻠ
ﺁﺑﺎﺋ ﹺﻬ ﻢ" ،ﻓﻬﻮ ﻋﺪﻝ ﻋﻦ ﺟﻮﺍﺎ ﺑﺄﻥ ﻳﻘﻮﻝ ﳍﺎ :ﺃﺻﺒﺖ ﺃﻭ ﺃﺧﻄﺄﺕ ،ﻭﺃﺟﺎﺎ ﲞﻼﻑ ﻣﺎ ﻛﺎﻧﺖ ﺗﺘﻮﻗﻊ ﻭﺗﺘﺮﻗﺐ،
) (١ﺍﳌﺴﺎﺋﻞ ﺍﳌﺎﺭﺩﻳﻨﻴﺔ ﺹ ١٧ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ.
) (٢ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ ﺑﺎﺏ ﻣﻌﲎ ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٦٦٢
ﺗﻨﺒﻴﻪ :ﺃﺧﺮﺝ ﺃﺑﻮ ﻳﻌﻠﻰ ﰲ ﻣﺴﻨﺪﻩ ) ،٨٤/٧ﺣﺪﻳﺚ ﺭﻗﻢ (٤٠١٧ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ :ﺍﺳﺘﺸﻬﺪ ﻏﻼﻡ ﻣﻨﺎ ﻳﻮﻡ ﺃﺣﺪ
ﻓﻮﺟﺪ ﻋﻠﻰ ﺑﻄﻨﻪ ﺻﺨﺮﺓ ﻣﺮﺑﻮﻃﺔ ﻣﻦ ﺍﳉﻮﻉ ،ﻓﻤﺴﺤﺖ ﺃﻣﻪ ﺍﻟﺘﺮﺍﺏ ﻋﻦ ﻭﺟﻬﻪ ﻭﻗﺎﻟﺖ :ﻫﻨﻴﺌﹰﺎ ﻟﻚ ﻳﺎ ﺑﲏ ﺍﳉﻨﺔ! ﻓﻘﺎﻝ ﺍﻟﻨﱯ
:ﻣﺎ ﻳﺪﺭﻳﻚ؟ ﻟﻌﻠﻪ ﻛﺎﻥ ﻳﺘﻜﻠﻢ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻴﻪ ﻭﳝﻨﻊ ﻣﺎ ﻻ ﻳﻀﺮﻩ" .ﻭﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ،ﻓﻴﻪ ﳛﲕ ﺑﻦ ﻳﻌﻠﻰ ﻋﻦ ﺍﻷﻋﻤﺶ
ﻋﻦ ﺃﻧﺲ ،ﻭﳛﻲ]ﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ:ﳛﲕ[ ﺑﻦ ﻳﻌﻠﻰ ﺿﻌﻴﻒ .ﻟﻜﻦ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﺳﻨﻨﻪ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ،ﻓﻴﻤﻦ ﺗﻜﻠﻢ
ﺺ
ﻱ ﺣ ﺪﹶﺛﻨﺎ ﻋ ﻤ ﺮ ﺑ ﻦ ﺣ ﹾﻔ ﹺ
ﺑﻜﻠﻤﺔ ﻳﻀﺤﻚ ﺎ ﺍﻟﻨﺎﺱ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) (٢٣١٦ﻗﺎﻝ " :ﺣ ﺪﹶﺛﻨﺎ ﺳﹶﻠﻴﻤﺎ ﹸﻥ ﺑ ﻦ ﻋﺒ ﺪ ﺍﹾﻟﺠﺒﺎ ﹺﺭ ﺍﹾﻟﺒ ﻐﺪﺍ ﺩ
ﺠﻨ ﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺸ ﺮ ﺑﹺﺎﹾﻟ
ﺻﺤﺎﹺﺑ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ ﻌﻨﹺﻲ ﺭ ﺟﻠﹰﺎ ﹶﺃﺑ
ﺲ ﻗﹶﺎ ﹶﻝ ﺗ ﻮﱢﻓ ﻲ ﺭ ﺟ ﹲﻞ ﻣ ﻦ ﹶﺃ
ﺶ ﻋ ﻦ ﹶﺃﻧ ﹴ
ﺙ ﺣ ﺪﹶﺛﻨﺎ ﹶﺃﺑﹺﻲ ﻋ ﻦ ﺍﹾﻟﹶﺄ ﻋ ﻤ ﹺ
ﺑ ﹺﻦ ﻏﻴﺎ
ﺐ" ،ﻓﺘﺎﺑﻊ ﺣﻔﺺ
ﺚ ﹶﻏﺮﹺﻳ
ﺼ ﻪ ﻗﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﺨ ﹶﻞ ﹺﺑﻤﺎ ﻟﹶﺎ ﻳﻨ ﹸﻘ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﹶﺃ ﻭﻟﹶﺎ ﺗ ﺪﺭﹺﻱ ﹶﻓﹶﻠ ﻌﱠﻠ ﻪ ﺗ ﹶﻜﱠﻠ ﻢ ﻓﻴﻤﺎ ﻟﹶﺎ ﻳ ﻌﻨﹺﻴ ﻪ ﹶﺃ ﻭ ﺑ
ﺑﻦ ﻏﻴﺎﺙ ﳛﲕ ﺑﻦ ﻳﻌﻠﻰ ﻋﻦ ﺍﻷﻋﻤﺶ ،ﻟﻜﻦ ﺍﻷﻋﻤﺶ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﻧﺲ ،ﻓﻬﻮ ﺣﺪﻳﺚ ﻣﻨﻘﻄﻊ ،ﻭﰲ ﲢﻔﺔ ﺍﻟﺘﺤﺼﻴﻞ
ﰲ ﺫﻛﺮ ﺭﻭﺍﺓ ﺍﳌﺮﺍﺳﻴﻞ ﺹ" ،١٣٥ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ )ﺕ٢٣٤ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﻧﺲ ﺑﻦ ﻣـﺎﻟﻚ ﺇﳕﺎ ﺭﺁﻩ
ﺭﺅﻳﺔ ﲟﻜﺔ ﻳﺼﻠﻲ ﺧﻠﻒ ﺍﳌﻘﺎﻡ ﻓﺄﻣﺎ ﻃﺮﻕ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﻧﺲ ،ﻓﺈﳕﺎ ﻳﺮﻭﻳﻬﺎ ﻋﻦ ﻳﺰﻳﺪ ﺍﻟﺮﻗﺎﺷﻲ ﻋﻦ ﺃﻧﺲ"ﺍﻫـ ﻗﻠﺖ :ﻭﰲ
ﺍﻟﺘﻘﺮﻳﺐ ﺹ" :١٠٧١ﻳﺰﻳﺪ ﺑﻦ ﺃﺑﺎﻥ ﺍﻟﺮﻗﺎﺷﻲ ...ﺯﺍﻫﺪ ﺿﻌﻴﻒ"ﺍﻫـ ﻓﺎﳊﺪﻳﺚ ﺿﻌﻴﻒ.
٢٥
ﻼ ﻭﻫﻢ ﰲ ﺃﺻﻼﺏ ﺁﺑﺎﺋﻬﻢ ،ﻓﺎﷲ
ﻼ ﻭﻟﻠﻨﺎﺭ ﺃﻫ ﹰ
ﻓﺄﺟﺎﺎ ﻣﺒﻴﻨﹰﺎ ﳍﺎ ﺃﻥ ﺍﻟﺘﻮﻗﻒ ﰲ ﻫﺬﺍ ﺃﻭﱃ ،ﻓﺎﷲ ﺧﻠﻖ ﻟﻠﺠﻨﺔ ﺃﻫ ﹰ
ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺫﻟﻚ ﻻ ﺃﺣﺪ ﻏﲑﻩ ،ﻓﺎﻟﺘﻮﻗﻒ ﰲ ﺫﻟﻚ ﻫﻮ ﺍﻷﺣﻮﻁ).(١
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ :
ﻀ ﹰﺔ ﹺﺇﻧﻤﺎ ﹶﻏﹺﻨ ﻤﻨﺎ ﺍﹾﻟﺒ ﹶﻘ ﺮ ﻭﺍﹾﻟﹺﺈﹺﺑ ﹶﻞ
ﺤﻨﺎ ﺧﻴﺒ ﺮ ﻭﹶﻟ ﻢ ﻧ ﻐﻨ ﻢ ﹶﺫ ﻫﺒﺎ ﻭﻟﹶﺎ ﻓ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻳﻘﹸﻮ ﹸﻝ" :ﺍ ﹾﻓﺘﺘ
ﻋﻦ ﺃﰊ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺇﻟﹶﻰ ﻭﺍﺩﻱ ﺍﹾﻟ ﹸﻘﺮﻯ ﻭ ﻣ ﻌ ﻪ ﻋﺒ ﺪ ﹶﻟ ﻪ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻪ
ﺼ ﺮ ﹾﻓﻨﺎ ﻣ ﻊ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ
ﻂ ﹸﺛ ﻢ ﺍﻧ
ﺤﻮﺍﺋ ﹶ
ﻉ ﻭﺍﹾﻟ
ﻭﺍﹾﻟ ﻤﺘﺎ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺇ ﹾﺫ ﺟﺎ َﺀ ﻩ ﺳ ﻬ ﻢ ﻋﺎﺋ ﺮ
ﻂ ﺭ ﺣ ﹶﻞ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ
ﺤﱡ
ﺏ ﹶﻓﺒﻴﻨﻤﺎ ﻫ ﻮ ﻳ
ﻀﺒﺎ ﹺ
ﻣ ﺪ ﻋ ﻢ ﹶﺃ ﻫﺪﺍ ﻩ ﹶﻟ ﻪ ﹶﺃ ﺣ ﺪ ﺑﻨﹺﻲ ﺍﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﺑ ﹾﻞ ﻭﺍﱠﻟﺬﻱ
ﺸﻬﺎ ﺩ ﹸﺓ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺱ :ﻫﻨﹺﻴﺌﹰﺎ ﹶﻟ ﻪ ﺍﻟ
ﻚ ﺍﹾﻟ ﻌﺒﺪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﺎ
ﺏ ﹶﺫﻟ
ﺣﺘﻰ ﹶﺃﺻﺎ
ﺸﺘ ﻌ ﹸﻞ ﻋﹶﻠﻴ ﻪ ﻧﺎﺭﺍ ﹶﻓﺠﺎ َﺀ ﺭ ﺟ ﹲﻞ
ﺼﺒﻬﺎ ﺍﹾﻟ ﻤﻘﹶﺎ ﺳ ﻢ ﹶﻟﺘ
ﺸ ﻤﹶﻠ ﹶﺔ ﺍﱠﻟﺘﻲ ﹶﺃﺻﺎﺑﻬﺎ ﻳ ﻮ ﻡ ﺧﻴﺒ ﺮ ﻣ ﻦ ﺍﹾﻟ ﻤﻐﺎﹺﻧ ﹺﻢ ﹶﻟ ﻢ ﺗ
ﻧ ﹾﻔﺴِﻲ ﹺﺑﻴ ﺪﻩ ﹺﺇ ﱠﻥ ﺍﻟ
ﺻﺒﺘ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ
ﺖ ﹶﺃ
ﺸﺮﺍ ﹶﻛﻴ ﹺﻦ ﹶﻓﻘﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ﺷ ﻲ ٌﺀ ﹸﻛﻨ
ﺸﺮﺍ ﻙ ﹶﺃ ﻭ ﹺﺑ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺑ
ﻚ ﻣ ﻦ ﺍﻟﻨﹺﺒ ﻲ
ﲔ ﺳ ﻤ ﻊ ﹶﺫﻟ
ﺣ
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺷﺮﺍ ﻙ ﹶﺃ ﻭ ﺷﺮﺍ ﹶﻛﺎ ﻥ ﻣ ﻦ ﻧﺎ ﹴﺭ").(٢
ﺸﻬﺎ ﺩ ﹸﺓ".
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﰲ ﺟﻮﺍﺑﻪ ﺣﻴﺚ ﻗﺎﻝ ﻣﻌﻘﺒﺎ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ " :ﻫﻨﹺﻴﺌﹰﺎ ﹶﻟ ﻪ ﺍﻟ
ﺸ ﻤﹶﻠ ﹶﺔ ﺍﱠﻟﺘﻲ ﹶﺃﺻﺎﺑﻬﺎ ﻳ ﻮ ﻡ ﺧﻴﺒ ﺮ ﻣ ﻦ ﺍﹾﻟ ﻤﻐﺎﹺﻧ ﹺﻢ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﺑ ﹾﻞ ﻭﺍﱠﻟﺬﻱ ﻧ ﹾﻔﺴِﻲ ﹺﺑﻴ ﺪ ﻩ ﹺﺇ ﱠﻥ ﺍﻟ
ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺸﺘ ﻌ ﹸﻞ ﻋﹶﻠﻴ ﻪ ﻧﺎﺭﺍ".
ﺼﺒﻬﺎ ﺍﹾﻟ ﻤﻘﹶﺎ ﺳ ﻢ ﹶﻟﺘ
ﹶﻟ ﻢ ﺗ
ﻓﻬﺬﺍ ﺟﻮﺍﺏ ﲞﻼﻑ ﻣﺎ ﻛﺎﻥ ﻳﺘﺮﻗﺐ ﻭﻳﺘﻮﻗﻊ.
ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﺣﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺸﻤﻠﺔ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺣﺮﻡ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻓﻴﻪ
ﺑﻴﺎﻥ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﻭﺍﻷﺟﺪﺭ ﻢ.
) (١ﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺳﻨﻦ ﺍﻟﻨﺴـﺎﺋﻲ ) " :(٣٥٩/٤ﰲ ﻗﻮﻟﻪ " :ﺃﻭ ﻏﲑ ﺫﻟﻚ" " :ﺃﻱ :ﺑﻞ ﻏﲑ ﺫﻟﻚ ﺃﺣﺴﻦ
ﻭﺃﻭﱃ ﻭﻫﻮ ﺍﻟﺘﻮﻗﻒ" .ﺧﻠﻖ ﺍﷲ ...ﺇﱁ" ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﺃﲨﻊ ﻣﻦ ﻳﻌﺘﺪ ﺑﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻃﻔﺎﻝ
ﺍﳌﺴﻠﻤﲔ ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻟﻌﻠﻪ ﺎﻫﺎ ﻋﻦ ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺍﻟﻘﻄﻊ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ ﺃﻭ ﻗﺎﻝ ﺫﻟﻚ
ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺃﻃﻔﺎﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳉﻨﺔ.
ﻗﻠﺖ :ﻭﻗﺪ ﺻﺮﺡ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﺍﻟﺘﻮﻗﻒ ﰲ ﻣﺜﻠﻪ ﺃﺣﻮﻁ ﺇﺫ ﻟﻴﺴﺖ ﺍﳌﺴﺄﻟﺔ ﳑﺎ ﻳﺘﻌﻠﻖ ﺎ ﻋﻤﻞ ﻭﻻ ﻋﻠﻴﻬﺎ ﺇﲨﺎﻉ
ﻭﻫﻲ ﺧﺎﺭﺟﺔ ﻋﻦ ﳏﻞ ﺍﻹﲨﺎﻉ ،ﻋﻠﻰ ﻗﻮﻝ ]ﻋﻠﻤﺎﺀ[ ﺍﻷﺻﻮﻝ ﺇﺫ ﳏﻞ ﺍﻹﲨﺎﻉ ﻣﺎ ﻳﺪﺭﻙ ﺑﺎﻻﺟﺘﻬﺎﺩ ﺩﻭﻥ ﺍﻷﻣﻮﺭ ﺍﳌﻐﻴﺒﺔ ﻓﻼ
ﺍﻋﺘﺪﺍﺩ ﺑﺎﻹﲨﺎﻉ ﰲ ﻣﺜﻠﻪ ﻟﻮ ﰎ ﻋﻠﻰ ﻗﻮﺍﻋﺪﻫﻢ! ﻓﺎﻟﺘﻮﻗﻒ ﺃﺳﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻹﲨﺎﻉ ﻟﻮ ﰎ ﻭﺛﺒﺖ ﻻ ﻳﺼﺢ ﺍﳉﺰﻡ ﰲ ﳐﺼﻮﺹ
ﻷﻥ ﺇﳝﺎﻥ ﺍﻷﺑﻮﻳﻦ ﲢﻘﻴ ﹰﻘﺎ ﻏﻴﺐ ﻭﻫﻮ ﺍﳌﻨﺎﻁ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ"ﺍﻫـ.
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ﺑﺎﺏ ﻫﻞ ﻳﺪﺧﻞ ﰲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ﺍﻷﺭﺽ ﻭﺍﳌﻐﻨﻢ ﻭﺍﻟﺰﺭﻭﻉ ﺣﺪﻳﺚ ﺭﻗﻢ
) ،(٦٧٠٧ﻭﰲ ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ﺑﺎﺏ ﻏﺰﻭﺓ ﺧﻴﱪ ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٢٣٤ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﻣﺴـﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻏﻠﻆ
ﲢﺮﱘ ﺍﻟﻐﻠﻮﻝ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١١٥
٢٦
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ :
ﺖ :ﻃﹶﺎ ﺭ ﹶﻟﻨﺎ ﻋﹾﺜﻤﺎ ﹸﻥ ﺑ ﻦ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻗﹶﺎﹶﻟ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﻋ ﻦ ﹸﺃ ﻡ ﺍﹾﻟ ﻌﻠﹶﺎ ِﺀ ﻭ ﻫ ﻲ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﻣ ﻦ ﹺﻧﺴﺎﺋ ﹺﻬ ﻢ ﺑﺎﻳ ﻌ
ﺿﻨﺎ ﻩ ﺣﺘﻰ ﺗ ﻮﱢﻓ ﻲ ﹸﺛ ﻢ ﺟ ﻌ ﹾﻠﻨﺎ ﻩ
ﺖ ﺍﹾﻟﹶﺄ ﻧﺼﺎ ﺭ ﻋﻠﹶﻰ ﺳ ﹾﻜﻨﻰ ﺍﹾﻟ ﻤﻬﺎ ﹺﺟﺮﹺﻳ ﻦ ﻓﹶﺎ ﺷﺘﻜﹶﻰ ﹶﻓ ﻤ ﺮ
ﲔ ﺍ ﹾﻗﺘ ﺮ ﻋ
ﺴ ﹾﻜﻨﻰ ﺣ
ﻣ ﹾﻈﻌﻮ ﻥ ﻓﻲ ﺍﻟ
ﻚ
ﺸﻬﺎ ﺩﺗﻲ ﻋﹶﻠﻴ
ﺐ ﹶﻓ
ﻚ ﹶﺃﺑﺎ ﺍﻟﺴﺎﺋ ﹺ
ﺖ :ﺭ ﺣ ﻤ ﹸﺔ ﺍﻟﻠﱠ ﻪ ﻋﹶﻠﻴ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓ ﹸﻘ ﹾﻠ
ﻓﻲ ﹶﺃﹾﺛﻮﺍﹺﺑ ﻪ ﹶﻓ ﺪ ﺧ ﹶﻞ ﻋﹶﻠﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﻚ ﺍﻟﱠﻠ ﻪ!
ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﹾﻛ ﺮ ﻣ
ﻚ؟
ﻗﹶﺎ ﹶﻝ :ﻭﻣﺎ ﻳ ﺪﺭﹺﻳ
ﺖ :ﻟﹶﺎ ﹶﺃ ﺩﺭﹺﻱ ﻭﺍﻟﱠﻠ ﻪ!
ﹸﻗ ﹾﻠ
ﺨﻴ ﺮ ﻣ ﻦ ﺍﻟﱠﻠ ﻪ ﻭﺍﻟﱠﻠ ﻪ ﻣﺎ ﹶﺃﺩﺭﹺﻱ ﻭﹶﺃﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﻳ ﹾﻔ ﻌ ﹸﻞ ﺑﹺﻲ ﻭﻟﹶﺎ
ﲔ ﹺﺇﻧﻲ ﻟﹶﹶﺄ ﺭﺟﻮ ﹶﻟ ﻪ ﺍﹾﻟ
ﻗﹶﺎ ﹶﻝ :ﹶﺃﻣﺎ ﻫ ﻮ ﹶﻓ ﹶﻘ ﺪ ﺟﺎ َﺀ ﻩ ﺍﹾﻟﻴ ﻘ
ﹺﺑ ﹸﻜ ﻢ.
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺠﹾﺌ
ﺠﺮﹺﻱ ﹶﻓ ﹺ
ﺖ ﻟ ﻌﹾﺜﻤﺎ ﹶﻥ ﻓﻲ ﺍﻟﻨ ﻮ ﹺﻡ ﻋﻴﻨﺎ ﺗ
ﺖ :ﻭ ﺭﹶﺃﻳ
ﺖ ﹸﺃ ﻡ ﺍﹾﻟ ﻌﻠﹶﺎ ِﺀ :ﹶﻓﻮﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﹸﺃ ﺯﻛﱢﻲ ﹶﺃ ﺣﺪﺍ ﺑ ﻌ ﺪ ﻩ ﻗﹶﺎﹶﻟ
ﻗﹶﺎﹶﻟ
ﻚ ﹶﻟ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺫﹶﺍ ﻙ ﻋ ﻤﹸﻠ ﻪ ﻳ
ﺕ ﹶﺫﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﺠﺮﹺﻱ ﹶﻟ ﻪ").(١
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺒﲑ ﺑﺎﺏ ﺍﻟﻌﲔ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﳌﻨﺎﻡ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٧٠١٨
ﺗﻨﺒﻴﻪ :ﻗﺪ ﺟﺎﺀ ﺍﳊﺪﻳﺚ ﺑﺴﻴﺎﻕ ﻓﻴﻪ ﺃﻟﻔﺎﻅ ﻣﻨﻜﺮﺓ ،ﻭﺑﺴﻨﺪ ﺿﻌﻴﻒ.
ﺠﻨ ﺔ! ﻗﹶﺎ ﹶﻝ :ﹶﻓﻨ ﹶﻈ ﺮ ﹺﺇﹶﻟﻴﻬﺎ
ﻚ ﻳﺎ ﺍﺑ ﻦ ﻣ ﹾﻈﻌﻮ ﻥ ﺑﹺﺎﹾﻟ
ﺖ ﺍ ﻣ ﺮﹶﺃﺗ ﻪ :ﻫﻨﹺﻴﺌﹰﺎ ﹶﻟ
ﺕ ﻋﹾﺜﻤﺎ ﹸﻥ ﺑ ﻦ ﻣ ﹾﻈﻌﻮ ﻥ ﻗﹶﺎﹶﻟ
ﺱ ﻗﹶﺎ ﹶﻝ :ﹶﻟﻤﺎ ﻣﺎ
ﻭﻟﻔﻈﻪ ﻋ ﹺﻦ ﺍﺑ ﹺﻦ ﻋﺒﺎ ﹴ
ﻚ ﹶﻓﻮﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹶﻟﺮﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻭﻣﺎ ﹶﺃ ﺩﺭﹺﻱ ﻣﺎ ﻳ ﹾﻔ ﻌ ﹸﻞ ﺑﹺﻲ ﻭﻟﹶﺎ
ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬﺎ :ﻣﺎ ﻳ ﺪﺭﹺﻳ
ﻀ ﹴ
ﺻﻠﱠﻰ ﺍﻟﻠﱠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻧ ﹾﻈ ﺮ ﹶﺓ ﹶﻏ
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﲔ ﻗﹶﺎ ﹶﻝ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺣ
ﺏ ﺭﺳﻮﻝﹺ ﺍﻟﱠﻠ ﻪ
ﺻﺤﺎ ﹺ
ﻚ ﻋﻠﹶﻰ ﹶﺃ
ﻚ! ﻓﹶﺎ ﺷﺘ ﺪ ﹶﺫﻟ
ﻚ ﻭﺻﺎ ﺣﺒ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻓﹶﺎ ﹺﺭ ﺳ
ﹺﺑ ﻪ! ﻗﹶﺎﹶﻟ
ﺨﻴ ﹺﺮ
ﺴﹶﻠ ﻔﻨﺎ ﺍﹾﻟ
ﺤﻘﻲ ﹺﺑ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﹾﻟ
ﺖ ﺭﹶﻗﻴ ﹸﺔ ﺍﺑﻨ ﹸﺔ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ
ﻚ ﻟ ﻌﹾﺜﻤﺎ ﹶﻥ ﻭﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﺧﻴﺎ ﹺﺭ ﻫ ﻢ ﺣﺘﻰ ﻣﺎﺗ
ﹶﺫﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻟ ﻌﻤﺮ :ﺩ ﻋ ﻬ ﻦ
ﺴ ﻮ ﻃ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﹺﺒ ﻲ
ﻀ ﹺﺮﺑ ﻬﻦ ﹺﺑ
ﺠ ﻌ ﹶﻞ ﻋ ﻤ ﺮ ﻳ
ﺖ ﺍﻟﻨﺴﺎ ُﺀ ﹶﻓ
ﻋﹾﺜﻤﺎ ﹶﻥ ﺑ ﹺﻦ ﻣ ﹾﻈﻌﻮ ﻥ .ﻗﹶﺎ ﹶﻝ :ﻭﺑ ﹶﻜ
ﺐ ﻭﺍﹾﻟ ﻌﻴ ﹺﻦ ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﻣ ﻬﻤﺎ ﻳ ﹸﻜ ﻦ ﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﹾﻠ ﹺ
ﺸﻴﻄﹶﺎ ﻥ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﲔ ﻭﹺﺇﻳﺎ ﹸﻛ ﻦ ﻭﻧﻌﻴ ﻖ ﺍﻟ
ﻳﺒ ﻜ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻋﻠﹶﻰ ﺷ ﻔ ﹺﲑ ﺍﹾﻟ ﹶﻘﺒ ﹺﺮ ﻭﻓﹶﺎ ﻃ ﻤ ﹸﺔ
ﺸﻴﻄﹶﺎ ﻥ ﻭﹶﻗ ﻌ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﻭﺍﻟ ﺮﺣ ﻤ ﺔ ﻭ ﻣ ﻬﻤﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﺍﹾﻟﻴ ﺪ ﻭﺍﻟﱢﻠﺴﺎ ﻥ ﹶﻓ ﻤ ﻦ ﺍﻟ
ﺴ ﺢ ﻋﻴ ﻦ ﻓﹶﺎ ﻃ ﻤ ﹶﺔ ﹺﺑﹶﺜ ﻮﹺﺑ ﻪ ﺭ ﺣ ﻤ ﹰﺔ ﹶﻟﻬﺎ"
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳ ﻤ
ﺠ ﻌ ﹶﻞ ﺍﻟﻨﹺﺒ ﻲ
ﹺﺇﻟﹶﻰ ﺟﻨﹺﺒ ﻪ ﺗﺒﻜﻲ ﹶﻓ
ﺃﺧﺮﺟﻪ ﺍﻟﻄﻴﺎﻟﺴﻲ ﰲ ﻣﺴﻨﺪﻩ ﺹ ،٣٥١ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٦٩٤ﻭﺍﺑﻦ ﺳﻌـﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ )٢٩٨/٣ـ ،(٣٩٩ﻭﺃﲪﺪ ﰲ
ﺍﳌﺴﻨﺪ ) ،(٣٣٥ ،٣٨-٣٧/١ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ) ،٢٥/٩ﲢﺖ ﺭﻗﻢ ،(٨٣١٧ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ
) ،١٩٢/٤ﺣﺪﻳﺚ ﺭﻗﻢ ،(٤٩٢١ﻭﺃﺑﻮﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )ﺗﻘﺮﻳﺐ ﺍﻟﺒﻐﻴﺔ ١٩٩/٣ﲢﺖ ﺭﻗﻢ ،(٣٥٥٣ﻣﻦ ﻃﺮﻳﻖ ﻋﻠﻲ ﺑﻦ
ﺯﻳﺪ ﺑﻦ ﺟﺪﻋﺎﻥ ﻋﻦ ﻳﻮﺳﻒ ﺑﻦ ﻣﻬﺮﺍﻥ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ .
ﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )" :(٣٠٢/٩ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻭﰲ ﺑﻌﻀﻬﻢ ﺧﻼﻑ"ﺍﻫـ
ﻭﺿﻌﻒ ﺇﺳﻨﺎﺩﻩ ﳏﻘﻘﻮ ﻣﺴﻨﺪ ﺃﲪﺪ )ﺍﻟﺮﺳﺎﻟﺔ( ) ،(٢١٦/٥) ،(٣١/٤ﻭﺃﺷﺎﺭﻭﺍ ﺇﱃ ﻣﺎ ﰲ ﺍﳌﱳ ﻣﻦ ﻧﻜﺎﺭﺓ ،ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ
ﺫﻛﺮ )ﺭﻗﻴﺔ( ،ﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺴﻨﺪ ،ﻭﰲ ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ ﺫﻛﺮ )ﺯﻳﻨﺐ( ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻮﺏ ،ﻓﻘﺪ
=
٢٧
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺣﻴﺚ ﺣﺼﻞ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ ﲞﻼﻑ ﻣﺎ ﻛﺎﻧﺖ ﺗﺘﺮﻗﺐ ﺃﻡ ﺍﻟﻌﻼﺀ ﺭﲪﺔ
ﻚ ﺍﻟﱠﻠ ﻪ! ﻓﻘﺎﻝ ﳍﺎ
ﻚ ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﹾﻛ ﺮ ﻣ
ﺸﻬﺎ ﺩﺗﻲ ﻋﹶﻠﻴ
ﺐ ﹶﻓ
ﻚ ﹶﺃﺑﺎ ﺍﻟﺴﺎﺋ ﹺ
ﺖ :ﺭ ﺣ ﻤ ﹸﺔ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ
ﺍﷲ ﻋﻠﻴﻬﺎ ﺣﻴﺚ ﻗﺎﻟﺖ" :ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ :ﻟﹶﺎ ﹶﺃ ﺩﺭﹺﻱ ﻭﺍﻟﱠﻠ ﻪ!"
ﺭﺳﻮﻝ ﺍﷲ " :ﻭﻣﺎ ﻳ ﺪﺭﹺﻳﻚ؟ ﻗﺎﻟﺖ :ﹸﻗ ﹾﻠ
ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﺎ ﱂ ﺗﻜﻦ ﺗﺘﺮﻗﺐ ﻭ ﻻ ﺗﺘﻮﻗﻊ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﺮﺳﻮﻝ .
ﻛﻤﺎ ﺃﻥ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻮﻝ ﻛﺎﻥ ﻓﻴﻪ ﺇﺭﺷﺎﺩ ﺇﱃ ﺍﻷﻭﱃ ﻭﺍﻷﺟﺪﺭ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﺎﻝ ﺣﻴﺚ ﻗﺎﻝ ﳍﺎ :
ﺨﻴ ﺮ ﻣ ﻦ ﺍﻟﱠﻠ ﻪ ﻭﺍﻟﱠﻠ ﻪ ﻣﺎ ﹶﺃ ﺩﺭﹺﻱ ﻭﹶﺃﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﻳ ﹾﻔ ﻌ ﹸﻞ ﺑﹺﻲ ﻭﻟﹶﺎ ﹺﺑ ﹸﻜ ﻢ!"،
ﲔ ﹺﺇﻧﻲ ﹶﻟﹶﺄ ﺭﺟﻮ ﹶﻟ ﻪ ﺍﹾﻟ
"ﹶﺃﻣﺎ ﻫ ﻮ ﹶﻓ ﹶﻘ ﺪ ﺟﺎ َﺀ ﻩ ﺍﹾﻟﻴ ﻘ
ﻓﺘﺤﺼﻠﺖ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺭﻛﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﺃ ﻋﻄﹶﻰ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ " :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺹ ﻋ ﻦ ﺳ ﻌ ﺪ ﺭ
ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺳ ﻌ ﺪ ﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ﻭﻗﱠﺎ ﹴ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻣﺎ
ﺠﺒ ﻬ ﻢ ﹺﺇﹶﻟ ﻲ ﹶﻓ ﹸﻘ ﹾﻠ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺭ ﺟﻠﹰﺎ ﻫ ﻮ ﹶﺃ ﻋ
ﺲ ﹶﻓﺘ ﺮ ﻙ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺭ ﻫﻄﹰﺎ ﻭ ﺳ ﻌ ﺪ ﺟﺎﻟ
ﹶﻟﻚ ﻋ ﻦ ﹸﻓﻠﹶﺎ ﻥ ﹶﻓﻮﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹶﻟﹶﺄﺭﺍ ﻩ ﻣ ﺆ ﻣﻨﺎ؟
ﺴﻠﻤﺎ!
ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﻭ ﻣ
ﺖ :ﻣﺎ ﹶﻟﻚ ﻋ ﻦ ﹸﻓﻠﹶﺎ ﻥ ﹶﻓﻮﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹶﻟﹶﺄﺭﺍ ﻩ ﻣ ﺆ ﻣﻨﺎ؟
ﺕ ﻟ ﻤﻘﹶﺎﹶﻟﺘﻲ ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﹶﻗﻠﻴﻠﹰﺎ ﹸﺛ ﻢ ﹶﻏﹶﻠﺒﻨﹺﻲ ﻣﺎ ﹶﺃ ﻋﹶﻠ ﻢ ﻣﻨ ﻪ ﹶﻓ ﻌ ﺪ
ﺴ ﹶﻜ
ﹶﻓ
ﺴﻠﻤﺎ!
ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﻭ ﻣ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ.
ﺕ ﻟ ﻤﻘﹶﺎﹶﻟﺘﻲ ﻭﻋﺎ ﺩ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﹸﺛ ﻢ ﹶﻏﻠﹶﺒﻨﹺﻲ ﻣﺎ ﹶﺃ ﻋﹶﻠ ﻢ ﻣﻨ ﻪ ﹶﻓ ﻌ ﺪ
ﺐ ﹺﺇﹶﻟ ﻲ ﻣﻨ ﻪ ﺧ
ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺳ ﻌ ﺪ ﹺﺇﻧﻲ ﹶﻟﹸﺄ ﻋﻄﻲ ﺍﻟ ﺮ ﺟ ﹶﻞ ﻭ ﹶﻏﻴ ﺮ ﻩ ﹶﺃ ﺣ
ﺸﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳ ﹸﻜﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﻓﻲ ﺍﻟﻨﺎ ﹺﺭ").(١
ﻭﺍﳊﺪﻳﺚ ﺟﺎﺀ ﻓﻴﻪ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﺣﻴﺚ ﻋﺪﻝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺟﻮﺍﺏ ﺳﻌﺪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﻟﻪ ﰲ
ﻋﺒﺎﺭﺗﻪ ﺃﻥ ﻳﻘﻮﻝ" :ﻣﺴﻠﻤﹰﺎ" ﺑﺪ ﹰﻻ ﻣﻦ "ﻣﺆﻣﻨﹰﺎ" ،ﰒ ﺑﻴﻦ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺴﺒﺐ ﻭﺭﺍﺀ ﺫﻟﻚ ،ﻭﺃﺭﺷﺪﻩ ﺇﱃ ﺍﻟﺘﻮﻗﻒ ﻋﻦ
ﺍﻟﺜﻨﺎﺀ ﺑﺎﻷﻣﺮ ﺍﻟﺒﺎﻃﻦ ﺩﻭﻥ ﺍﻟﺜﻨﺎﺀ ﺑﺎﻷﻣﺮ ﺍﻟﻈﺎﻫﺮ:
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ
ﺲ ﻓﹶﺘ ﺮ ﻙ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﺃ ﻋﻄﹶﻰ ﺭ ﻫﻄﹰﺎ ﻭ ﺳ ﻌ ﺪ ﺟﺎﻟ
"ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﹶﻟﻚ ﻋ ﻦ ﹸﻓﻠﹶﺎ ﻥ ﹶﻓﻮﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹶﻟﹶﺄﺭﺍ ﻩ ﻣ ﺆ ﻣﻨﺎ؟
ﺠﺒ ﻬ ﻢ ﹺﺇﹶﻟ ﻲ ﹶﻓ ﹸﻘ ﹾﻠ
ﺭ ﺟﻠﹰﺎ ﻫ ﻮ ﹶﺃ ﻋ
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ﻛﺎﻥ ﰲ ﺑﺪﺭ ﺣﲔ ﺗﻮﻓﻴﺖ ﺭﻗﻴﺔ ﻭﻛﺎﻥ ﻋﻤﺮ ﻣﻌﻪ .ﻭﺫﻛﺮ ﺷﻬﻮﺩ ﻓﺎﻃﻤﺔ ﻟﻠﺪﻓﻦ!
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻻﺳﺘﺴﻼﻡ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٢٧
ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻻﻳﺴﺄﻟﻮﻥ ﺍﻟﻨﺎﺱ ﺇﳊﺎﻓﹰﺎ{ ،ﻭﻛﻢ ﺍﻟﻐﲎ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٤٧٨ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ
ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺗﺄﻟﻒ ﻗﻠﺐ ﻣﻦ ﻳﺨﺎﻑ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﻟﻀﻌﻔﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٥٠
٢٨
ﺸﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳ ﹸﻜﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﻓﻲ
ﺐ ﹺﺇﹶﻟ ﻲ ﻣﻨ ﻪ ﺧ
ﺴﻠﻤﺎ! ...ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺳ ﻌ ﺪ ﹺﺇﻧﻲ ﹶﻟﹸﺄ ﻋﻄﻲ ﺍﻟﺮ ﺟ ﹶﻞ ﻭ ﹶﻏﻴ ﺮ ﻩ ﹶﺃ ﺣ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﻭ ﻣ
ﺍﻟﻨﺎ ﹺﺭ".
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ" :ﻗﻮﻟﻪ " :ﻓﻘﺎﻝ :ﺃﻭ ﻣﺴﻠﻤﺎ" ﻫﻮ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻮﺍﻭ ﻻ ﺑﻔﺘﺤﻬﺎ ،ﻓﻘﻴﻞ ﻫﻲ ﻟﻠﺘﻨﻮﻳﻊ
ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻫﻲ ﻟﻠﺘﺸﺮﻳﻚ ،ﻭﺃﻧﻪ ﺃﻣﺮﻩ ﺃﻥ ﻳﻘﻮﳍﻤﺎ ﻣﻌﺎ ﻷﻧﻪ ﺃﺣﻮﻁ ،ﻭﻳﺮﺩ ﻫﺬﺍ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﰲ
ﻣﻌﺠﻤﻪ) (١ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻘﺎﻝ " ﻻ ﺗﻘﻞ ﻣﺆﻣﻦ ﺑﻞ ﻣﺴﻠﻢ " ﻓﻮﺿﺢ ﺃﺎ ﻟﻺﺿﺮﺍﺏ.
ﻭﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺍﻹﻧﻜﺎﺭ ﺑﻞ ﺍﳌﻌﲎ :ﺃﻥ ﺇﻃﻼﻕ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﱂ ﳜﺘﱪ ﺣﺎﻟﻪ ﺍﳋﱪﺓ ﺍﻟﺒﺎﻃﻨﺔ ﺃﻭﱃ ﻣﻦ ﺇﻃﻼﻕ
ﺍﳌﺆﻣﻦ ،ﻷﻥ ﺍﻹﺳﻼﻡ ﻣﻌﻠﻮﻡ ﲝﻜﻢ ﺍﻟﻈﺎﻫﺮ.
ﻭﳏﺼﻞ ﺍﻟﻘﺼﺔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻮﺳﻊ ﺍﻟﻌﻄﺎﺀ ﳌﻦ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﺗﺄﻟ ﹰﻔﺎ ،ﻓﻠﻤﺎ ﺃﻋﻄﻰ
ﻼ ﻭﻫﻮ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻣﻊ ﺃﻥ ﺍﳉﻤﻴﻊ ﺳﺄﻟﻮﻩ ،ﺧﺎﻃﺒﻪ ﺳﻌﺪ ﰲ ﺃﻣﺮﻩ ﻷﻧﻪ ﻛﺎﻥ
ﺍﻟﺮﻫﻂ ﻭﻫﻢ ﻣﻦ ﺍﳌﺆﻟﻔﺔ ﻭﺗﺮﻙ ﺟﻌﻴ ﹰ
ﻼ ﺃﺣﻖ ﻣﻨﻬﻢ ﳌﺎ ﺍﺧﺘﱪﻩ ﻣﻨﻪ ﺩﻭﻢ ،ﻭﳍﺬﺍ ﺭﺍﺟﻊ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ،ﻓﺄﺭﺷﺪﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻳﺮﻯ ﺃﻥ ﺟﻌﻴ ﹰ
ﻭﺳﻠﻢ ﺇﱃ ﺃﻣﺮﻳﻦ :ﺃﺣﺪﳘﺎ :ﺇﻋﻼﻣﻪ ﺑﺎﳊﻜﻤﺔ ﰲ ﺇﻋﻄﺎﺀ ﺃﻭﻟﺌﻚ ﻭﺣﺮﻣﺎﻥ ﺟﻌﻴﻞ ﻣﻊ ﻛﻮﻧﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﳑﻦ ﺃﻋﻄﻰ
،ﻷﻧﻪ ﻟﻮ ﺗﺮﻙ ﺇﻋﻄﺎﺀ ﺍﳌﺆﻟﻒ ﱂ ﻳﺆﻣﻦ ﺍﺭﺗﺪﺍﺩﻩ ﻓﻴﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ.
ﺛﺎﻧﻴﻬﻤﺎ :ﺇﺭﺷﺎﺩﻩ ﺇﱃ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺍﻟﺜﻨﺎﺀ ﺑﺎﻷﻣﺮ ﺍﻟﺒﺎﻃﻦ ﺩﻭﻥ ﺍﻟﺜﻨﺎﺀ ﺑﺎﻷﻣﺮ ﺍﻟﻈﺎﻫﺮ ،ﻓﻮﺿﺢ ﺬﺍ ﻓﺎﺋﺪﺓ ﺭﺩ
ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻌﺪ ،ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﻠﺰﻡ ﳏﺾ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻪ ،ﺑﻞ ﻛﺎﻥ ﺃﺣﺪ ﺍﳉﻮﺍﺑﲔ ﻋﻠﻰ
ﻃﺮﻳﻖ ﺍﳌﺸﻮﺭﺓ ﺑﺎﻷﻭﱃ ،ﻭﺍﻵﺧﺮ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﻋﺘﺬﺍﺭ"ﺍﻫـ).(٢
) (١ﺃﺧﺮﺟﻪ ﰲ ﻣﻌﺠﻤﻪ ،ﲢﺖ ﺭﻗﻢ )) ،(١٢٦٧ﺍﻠﺪ ،(٤١٦/٢ﻭﻟﻜﻦ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻴﻪ ﳐﺘﺼﺮﺓ ﻟﻴﺲ ﻓﻴﻬﺎ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺷﺎﺭ ﺇﻟﻴﻪ
ﺍﳊﺎﻓﻆ ﺭﲪﻪ ﺍﷲ ،ﻭﻗﺪ ﻭﺟﺪﺕ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ ،ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ﺑﺎﺏ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﻋﺰﻭﺟﻞ } :ﻗﺎﻟﺖ
ﻱ ﻋ ﻦ ﻋﺎ ﻣ ﹺﺮ ﺑ ﹺﻦ ﺳ ﻌ ﺪ ﻋ ﻦ ﺳ ﻌ ﺪ" :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ
ﺍﻷﻋﺮﺍﺏ ﺁﻣﻨﺎ ﻗﻞ ﱂ ﺗﺆﻣﻨﻮﺍ{ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٩٩٣ﻟﻔﻈﻪ" :ﻋ ﻦ ﺍﻟ ﺰ ﻫ ﹺﺮ
ﺖ ﹸﻓﻠﹶﺎﻧﺎ ﻭ ﻫ ﻮ
ﺖ ﹸﻓﻠﹶﺎﻧﺎ ﻭ ﻣﻨ ﻌ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ﻪ ﹶﺃ ﻋ ﹶﻄﻴ
ﺴﻤﺎ ﹶﻓﹶﺄ ﻋﻄﹶﻰ ﻧﺎﺳﺎ ﻭ ﻣﻨ ﻊ ﺁ ﺧﺮﹺﻳ ﻦ ﹶﻓ ﹸﻘ ﹾﻠ
ﺴ ﻢ ﹶﻗ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻗ
ﺍﻟﱠﻠ ﻪ
ﺏ ﺁ ﻣﻨﺎ{"
ﺖ ﺍﹾﻟﹶﺄ ﻋﺮﺍ
ﺏ} :ﻗﹶﺎﹶﻟ
ﺴﻠ ﻢ" ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺷﻬﺎ ﹴ
ﻣ ﺆ ﻣﻦ؟ ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ﺗ ﹸﻘ ﹾﻞ ﻣ ﺆ ﻣ ﻦ ﻭﹸﻗ ﹾﻞ ﻣ
) (٢ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ) ،(٨٠/١ﻭﻗﺎﻝ" :ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ :ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺣﻘﻴﻘﱵ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ .ﻭﺗﺮﻙ ﺍﻟﻘﻄﻊ
ﺑﺎﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ ﳌﻦ ﱂ ﻳﻨﺺ ﻋﻠﻴﻪ ،ﻭﺃﻣﺎ ﻣﻨﻊ ﺍﻟﻘﻄﻊ ﺑﺎﳉﻨﺔ ﻓﻼ ﻳﺆﺧﺬ ﻣﻦ ﻫﺬﺍ ﺻﺮ ﳛﺎ ﻭﺇﻥ ﺗﻌﺮﺽ ﻟﻪ ﺑﻌﺾ ﺍﻟﺸﺎﺭﺣﲔ.
ﻧﻌﻢ ﻫﻮ ﻛﺬﻟﻚ ﻓﻴﻤﻦ ﱂ ﻳﺜﺒﺖ ﻓﻴﻪ ﺍﻟﻨﺺ .ﻭﻓﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﻏﻼﺓ ﺍﳌﺮﺟﺌﺔ ﰲ ﺍﻛﺘﻔﺎﺋﻬﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﻨﻄﻖ ﺍﻟﻠﺴﺎﻥ .ﻭﻓﻴﻪ ﺟﻮﺍﺯ
ﺗﺼﺮﻑ ﺍﻹﻣﺎﻡ ﰲ ﻣﺎﻝ ﺍﳌﺼﺎﱀ ﻭﺗﻘﺪﱘ ﺍﻷﻫﻢ ﻓﺎﻷﻫﻢ ﻭﺇﻥ ﺧﻔﻰ ﻭﺟﻪ ﺫﻟﻚ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻋﻴﺔ .ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﺪ
ﺍﻹﻣﺎﻡ ﻓﻴﻤﺎ ﻳﻌﺘﻘﺪ ﺍﻟﺸﺎﻓﻊ ﺟﻮﺍﺯﻩ .ﻭﺗﻨﺒﻴﻪ ﺍﻟﺼﻐﲑ ﻟﻠﻜﺒﲑ ﻋﻠﻰ ﻣﺎ ﻳﻈﻦ ﺃﻧﻪ ﺫﻫﻞ ﻋﻨﻪ .ﻭﻣﺮﺍﺟﻌﺔ ﺍﳌﺸﻔﻮﻉ ﺇﻟﻴﻪ ﰲ ﺍﻷﻣﺮ ﺇﺫﺍ ﱂ
ﻳﺆﺩ ﺇﱃ ﻣﻔﺴﺪﺓ .ﻭﺃﻥ ﺍﻹﺳﺮﺍﺭ ﺑﺎﻟﻨﺼﻴﺤﺔ ﺃﻭﱃ ﻣﻦ ﺍﻹﻋﻼﻥ .ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ:
" ﻓﻘﻤﺖ ﺇﻟﻴﻪ ﻓﺴﺎﺭﺭﺗﻪ " ،ﻭﻗﺪ ﻳﺘﻌﲔ ﺇﺫﺍ ﺟﺮ ﺍﻹﻋﻼﻥ ﺇﱃ ﻣﻔﺴﺪﺓ .ﻭﻓﻴﻪ ﺃﻥ ﻣﻦ ﺃﺷﲑ ﻋﻠﻴﻪ ﲟﺎ ﻳﻌﺘﻘﺪﻩ ﺍﳌﺸﲑ ﻣﺼﻠﺤﺔ ﻻ
=
٢٩
ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﺷﺮ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟ ﺮ ﺟ ﹸﻞ ﻳﻘﹶﺎﺗ ﹸﻞ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ" :ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ﹺﺇﻟﹶﻰ ﺍﻟﻨﹺﺒ ﻲ
ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻣﻮﺳﻰ ﺭ
ﻟ ﹾﻠ ﻤﻐﻨ ﹺﻢ ﻭﺍﻟ ﺮ ﺟ ﹸﻞ ﻳﻘﹶﺎﺗ ﹸﻞ ﻟﻠ ﱢﺬ ﹾﻛ ﹺﺮ ﻭﺍﻟ ﺮ ﺟ ﹸﻞ ﻳﻘﹶﺎﺗ ﹸﻞ ﻟﻴﺮﻯ ﻣﻜﹶﺎﻧ ﻪ ﹶﻓ ﻤ ﻦ ﻓﻲ ﺳﺒﹺﻴ ﹺﻞ ﺍﻟﱠﻠﻪ؟
ﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ﻟﺘﻜﹸﻮ ﹶﻥ ﹶﻛﻠ ﻤ ﹸﺔ ﺍﻟﱠﻠ ﻪ ﻫ ﻲ ﺍﹾﻟ ﻌ ﹾﻠﻴﺎ ﹶﻓ ﻬ ﻮ ﻓﻲ ﺳﺒﹺﻴ ﹺﻞ ﺍﻟﱠﻠ ﻪ").(١
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻮﻝ ﺣﻴﺚ ﻋﺪﻝ ﻋﻦ ﺑﻴﺎﻥ ﻣﺎﻫﻴﺔ ﺍﻟﻘﺘﺎﻝ ﺇﱃ ﺑﻴﺎﻥ
ﺣﺎﻝ ﺍﳌﻘﺎﺗﻞ ﻓﺘﻀﻤﻦ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻭﺯﻳﺎﺩﺓ ،ﲢﻘﻖ ﻓﻴﻬﺎ ﺇﻓﺎﺩﺓ ﺍﻟﺴﺎﺋﻞ ﻭﺇﺭﺷﺎﺩﻩ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﻭﺍﻷﺟﺪﺭ.
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﺑﻌﺪ ﺫﻛﺮﻩ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ" :ﻓﺎﳊﺎﺻﻞ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﻳﻘﻊ
ﺑﺴﺒﺐ ﲬﺴﺔ ﺃﺷﻴﺎﺀ :ﻃﻠﺐ ﺍﳌﻐﻨﻢ ،ﻭﺇﻇﻬﺎﺭ ﺍﻟﺸﺠﺎﻋﺔ ،ﻭﺍﻟﺮﻳﺎﺀ ،ﻭﺍﳊﻤﻴﺔ ،ﻭﺍﻟﻐﻀﺐ ،ﻭﻛﻞ ﻣﻨﻬﺎ ﻳﺘﻨﺎﻭﻟﻪ ﺍﳌﺪﺡ
ﻭﺍﻟﺬﻡ ،ﻓﻠﻬﺬﺍ ﱂ ﳛﺼﻞ ﺍﳉﻮﺍﺏ ﺑﺎﻹﺛﺒﺎﺕ ﻭﻻ ﺑﺎﻟﻨﻔﻲ.
ﻭﰲ ﺇﺟﺎﺑﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺎ ﺫﻛﺮ ﻏﺎﻳﺔ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻹﳚﺎﺯ ،ﻭﻫﻮ ﻣﻦ ﺟﻮﺍﻣﻊ ﻛﻠﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ،ﻷﻧﻪ ﻟﻮ ﺃﺟﺎﺑﻪ ﺑﺄﻥ ﲨﻴﻊ ﻣﺎ ﺫﻛﺮﻩ ﻟﻴﺲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻛﻠﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ
ﻭﻟﻴﺲ ﻛﺬﻟﻚ ،ﻓﻌﺪﻝ ﺇﱃ ﻟﻔﻆ ﺟﺎﻣﻊ ﻋﺪﻝ ﺑﻪ ﻋﻦ ﺍﳉﻮﺍﺏ ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﻟﻘﺘﺎﻝ ﺇﱃ ﺣﺎﻝ ﺍﳌﻘﺎﺗﻞ ﻓﺘﻀﻤﻦ ﺍﳉﻮﺍﺏ
ﻭﺯﻳﺎﺩﺓ.
ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ " :ﻓﻬﻮ" ﺭﺍﺟ ﻌﺎ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﺍﻟﺬﻱ ﰲ ﺿﻤﻦ ﻗﺎﺗﻞ ﺃﻱ :ﻓﻘﺘﺎﻟﻪ ﻗﺘﺎﻝ ﰲ
ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺍﺷﺘﻤﻞ ﻃﻠﺐ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﻋﻠﻰ ﻃﻠﺐ ﺭﺿﺎﻩ ﻭﻃﻠﺐ ﺛﻮﺍﺑﻪ ﻭﻃﻠﺐ ﺩﺣﺾ ﺃﻋﺪﺍﺋﻪ ﻭﻛﻠﻬﺎ
ﻣﺘﻼﺯﻣﺔ.
ﻭﺍﳊﺎﺻﻞ ﳑﺎ ﺫﻛﺮ ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﻣﻨﺸﺆﻩ ﺍﻟﻘﻮﺓ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻘﻮﺓ ﺍﻟﻐﻀﺒﻴﺔ ﻭﺍﻟﻘﻮﺓ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ،ﻭﻻ ﻳﻜﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ
ﺇﻻ ﺍﻷﻭﻝ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ :ﺇﳕﺎ ﻋﺪﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﻟﻔﻆ ﺟﻮﺍﺏ ﺍﻟﺴﺎﺋﻞ ﻷﻥ ﺍﻟﻐﻀﺐ ﻭﺍﳊﻤﻴﺔ ﻗﺪ
ﻳﻜﻮﻧﺎﻥ ﷲ ﻓﻌﺪﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺫﻟﻚ ﺇﱃ ﻟﻔﻆ ﺟﺎﻣﻊ ﻓﺄﻓﺎﺩ ﺩﻓﻊ ﺍﻹﻟﺒﺎﺱ ﻭﺯﻳﺎﺩﺓ ﺍﻹﻓﻬﺎﻡ".
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ﻳﻨﻜﺮ ﻋﻠﻴﻪ ،ﺑﻞ ﻳﺒﲔ ﻟﻪ ﻭﺟﻪ ﺍﻟﺼﻮﺍﺏ .ﻭﻓﻴﻪ ﺍﻻﻋﺘﺬﺍﺭ ﺇﱃ ﺍﻟﺸﺎﻓﻊ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺼﻠﺤﺔ ﰲ ﺗﺮﻙ ﺇﺟﺎﺑﺘﻪ .ﻭﺃﻥ ﻻ ﻋﻴﺐ ﻋﻠﻰ
ﺍﻟﺸﺎﻓﻊ ﺇﺫﺍ ﺭﺩﺕ ﺷﻔﺎﻋﺘﻪ ﻟﺬﻟﻚ .ﻭﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺗﺮﻙ ﺍﻹﳊﺎﺡ ﰲ ﺍﻟﺴﺆﺍﻝ ﻛﻤﺎ ﺍﺳﺘﻨﺒﻄﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺍﳊﺪﻳﺚ ﺣﻴﻨﻤﺎ
ﺃﻭﺭﺩﻩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ".ﺍﻫـ ﺑﺘﺼﺮﻑ ﻳﺴﲑ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ﺑﺎﺏ ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٨١٠ﻭﻣﺴﻠﻢ ﰲ
ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٩٠٤
٣٠
ﻭﺑﲔ ﺭﲪﻪ ﺍﷲ ﻣﻌﲎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ"،
ﻓﻘﺎﻝ" :ﺍﳌﺮﺍﺩ ﺑﻜﻠﻤﺔ ﺍﷲ ﺩﻋﻮﺓ ﺍﷲ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﻣﻦ ﻛﺎﻥ
ﺳﺒﺐ ﻗﺘﺎﻟﻪ ﻃﻠﺐ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﻓﻘﻂ ﲟﻌﲎ ﺃﻧﻪ ﻟﻮ ﺃﺿﺎﻑ ﺇﱃ ﺫﻟﻚ ﺳﺒﺒﺎ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺬﻛﻮﺭﺓ ﺃﺧﻞ ﺑﺬﻟﻚ
ﻼ ﻭﻣﻘﺼﻮ ﺩﺍ ﻭﺑﺬﻟﻚ ﺻﺮﺡ ﺍﻟﻄﱪﻱ ﻓﻘﺎﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﻞ ﺍﻟﺒﺎﻋﺚ
،ﻭﳛﺘﻤﻞ ﺃﻻ ﳜﻞ ﺇﺫﺍ ﺣﺼﻞ ﺿﻤﻨﺎ ﻻ ﺃﺻ ﹰ
ﻫﻮ ﺍﻷﻭﻝ ﻻ ﻳﻀﺮﻩ ﻣﺎ ﻋﺮﺽ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﺑﺬﻟﻚ ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ.
ﻀﺎ ،ﻗﺎﻝ ﺍﺑﻦ
ﻭﺍﳌﻄﻠﻮﺏ ﺃﻥ ﻳﻘﺼﺪ ﺍﻹﻋﻼﺀ ﺻﺮﹰﻓﺎ ،ﻭﻗﺪ ﳛﺼﻞ ﻏﲑ ﺍﻹﻋﻼﺀ ﻭﻗﺪ ﻻ ﳛﺼﻞ ﻓﻔﻴﻪ ﻣﺮﺗﺒﺘﺎﻥ ﺃﻳ
ﺃﰊ ﲨﺮﺓ :ﺫﻫﺐ ﺍﶈﻘﻘﻮﻥ ﺇﱃ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺎﻋﺚ ﺍﻷﻭﻝ ﻗﺼﺪ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﱂ ﻳﻀﺮﻩ ﻣﺎ ﺍﻧﻀﺎﻑ ﺇﻟﻴﻪ ﺍ
ﻫـ).(١
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ" :ﻟﹶﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﹺﺒ ﻲ
ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺳﹶﻠ ﻤ ﹶﺔ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ
ﺻ ﹶﻔ ﺮ ﻭﻟﹶﺎ ﻫﺎ ﻣ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ﻋﺮﺍﹺﺑ ﻲ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹶﻓﻤﺎ ﺑﺎ ﹸﻝ ﺍﹾﻟﹺﺈﹺﺑ ﹺﻞ ﺗﻜﹸﻮ ﹸﻥ ﻓﻲ ﺍﻟ ﺮ ﻣ ﹺﻞ ﹶﻛﹶﺄﻧﻬﺎ ﺍﻟ ﱢﻈﺒﺎ ُﺀ ﹶﻓﻴﺨﺎﻟ ﹸﻄﻬﺎ
ﻋﺪﻭﻯ ﻭﻟﹶﺎ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﹶﻓ ﻤ ﻦ ﹶﺃ ﻋﺪﻯ ﺍﹾﻟﹶﺄ ﻭﻝﹶ؟!").(٢
ﺠ ﹺﺮﺑﻬﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺏ ﹶﻓﻴ
ﺍﹾﻟﺒ ﻌ ﲑ ﺍﹾﻟﹶﺄ ﺟ ﺮ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺟﻮﺍﺑﻪ ﺣﻴﺚ ﻗﺎﻝ ﺟﻮﺍﺑﹰﺎ ﳌﻦ ﺳﺄﻟﻪ" :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹶﻓﻤﺎ ﺑﺎ ﹸﻝ
ﺠ ﹺﺮﺑﻬﺎ؟"
ﺏ ﹶﻓﻴ
ﺍﹾﻟﹺﺈﹺﺑ ﹺﻞ ﺗﻜﹸﻮ ﹸﻥ ﻓﻲ ﺍﻟ ﺮ ﻣ ﹺﻞ ﹶﻛﹶﺄﻧﻬﺎ ﺍﻟ ﱢﻈﺒﺎ ُﺀ ﹶﻓﻴﺨﺎﻟ ﹸﻄﻬﺎ ﺍﹾﻟﺒ ﻌ ﲑ ﺍﹾﻟﹶﺄ ﺟ ﺮ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ" :ﹶﻓ ﻤ ﻦ ﹶﺃ ﻋﺪﻯ ﺍﹾﻟﹶﺄ ﻭﻝﹶ؟!"
ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﻓﻬﺬﺍ ﺍﳉﻮﺍﺏ ﻟﻠﺴﺎﺋﻞ ﻓﻴﻪ ﺧﻼﻑ ﻣﺎ ﻳﺘﻮﻗﻌﻪ ﺍﻟﺴﺎﺋﻞ ،ﻭﻳﺘﺮﻗﺒﻪ ،ﻭﻓﻴﻪ ﺇﺭﺷﺎﺩ ﻟﻠﺴﺎﺋﻞ ﺃﻥ ﻳﺴﺄﻝ ﻋﻤﺎ ﻫﻮ ﺍﻷﻭﱃ
ﻟﻴﺤﺼﻞ ﺑﻪ ﺟﻮﺍﺑﻪ ،ﻭﻫﻮ ﺳﺆﺍﻟﻪ ﻋﻤﻦ ﺃﻋﺪﻯ ﺍﻷﻭﻝ؟
ﻓﻘﺪ ﺣﺼﻠﺖ ﺃﺭﻛﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﻓﻬﺬﺍ ﺟﻮﺍﺏ ﲞﻼﻑ ﻣﺎ ﻳﺘﺮﻗﺐ ﺍﻟﺴﺎﺋﻞ ﻭﻳﺘﻮﻗﻊ ،ﻭﺇﺭﺷﺎﺩ ﻟﻠﺴﺎﺋﻞ
ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﺑﻪ ﻭﺍﻷﺟﺪﺭ ﲝﺎﻟﻪ ﻟﲑﻓﻊ ﻋﻨﻪ ﺳﺆﺍﻟﻪ.
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ" :ﻗﻮﻟﻪ " :ﻓﻴﺠﺮﺎ" ،ﰲ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ "ﻓﻴﺪﺧﻞ ﻓﻴﻬﺎ ﻭﳚﺮﺎ" ،ﺑﻀﻢ ﺃﻭﻟﻪ ،ﻭﻫﻮ ﺑﻨﺎﺀ
ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ ﻣﻦ ﺍﻟﻌﺪﻭﻯ ،ﺃﻱ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻮﻗﻮﻉ ﺍﳉﺮﺏ ﺎ ،ﻭﻫﺬﺍ ﻣﻦ ﺃﻭﻫﺎﻡ ﺍﳉﻬﺎﻝ ،ﻛﺎﻧﻮﺍ
ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﳌﺮﻳﺾ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻷﺻﺤﺎﺀ ﺃﻣﺮﺿﻬﻢ ﻓﻨﻔﻰ ﺍﻟﺸﺎﺭﻉ ﺫﻟﻚ ﻭﺃﺑﻄﻠﻪ ،ﻓﻠﻤﺎ ﺃﻭﺭﺩ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺸﺒﻬﺔ
ﺭﺩ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﻮﻟﻪ" :ﻓﻤﻦ ﺃﻋﺪﻯ ﺍﻷﻭﻝ؟" ﻭﻫﻮ ﺟﻮﺍﺏ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﺮﺷﺎﻗﺔ.
) (١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )٢٨/٦ـ (٢٩ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ.
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﺐ ﺑﺎﺏ "ﻻﻫﺎﻣﺔ" ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٥٧٧١ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻼﻡ ﺑﺎﺏ ﻻ ﻋﺪﻭﻯ ﻭ
ﻻ ﻃﲑﺓ ﻭﻻ ﻫﺎﻣﺔ ،...ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٢٢٠
٣١
ﻭﺣﺎﺻﻠﻪ ﻣﻦ ﺃﻳﻦ ﺍﳉﺮﺏ ﻟﻠﺬﻱ ﺃﻋﺪﻯ ﺑﺰﻋﻤﻬﻢ ؟ ﻓﺈﻥ ﺃﺟﻴﺐ ﻣﻦ ﺑﻌﲑ ﺁﺧﺮ ﻟﺰﻡ ﺍﻟﺘﺴﻠﺴﻞ ﺃﻭ ﺳﺒﺐ ﺁﺧﺮ
ﻓﻠﻴﻔﺼﺢ ﺑﻪ ،ﻓﺈﻥ ﺃﺟﻴﺐ ﺑﺄﻥ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﰲ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﰲ ﺍﻟﺜﺎﱐ ﺛﺒﺖ ﺍﳌﺪﻋﻲ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﺬﻱ ﻓﻌﻞ
ﺑﺎﳉﻤﻴﻊ ﺫﻟﻚ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻫﻮ ﺍﷲ ".ﺍﻫـ).(١
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ:
ﺤ ﹺﻢ ﻟﹶﺎ ﻧ ﺪﺭﹺﻱ ﹶﺃ ﹶﺫ ﹶﻛﺮﻭﺍ ﺍ ﺳ ﻢ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ" :ﹶﺃ ﱠﻥ ﹶﻗ ﻮﻣﺎ ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇ ﱠﻥ ﹶﻗ ﻮﻣﺎ ﻳ ﹾﺄﺗﻮﻧﻨﺎ ﺑﹺﺎﻟﱠﻠ
ﺸ ﹶﺔ ﺭ
ﻋ ﻦ ﻋﺎﺋ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﺳﻤﻮﺍ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﹸﻛﻠﹸﻮ ﻩ").(٢
ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﹶﺃ ﻡ ﻟﹶﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ ﺭﲪﻪ ﺍﷲ" :ﺍﳉﻮﺍﺏ ﻋﻨﻬﻢ " :ﺳﻤﻮﺍ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﹸﻛﻠﹸﻮ ﻩ" ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﻭﻫﻮ ﺟﻮﺍﺏ
ﺍﻟﺴﺎﺋﻞ ﺑﻐﲑ ﻣﺎ ﻳﺘﺮﻗﺐ ،ﻛﺄﻧﻪ ﻗﺎﻝ :ﺍﻟﺬﻱ ﻳﻬﻤﻜﻢ ﺃﻧﺘﻢ ﺃﻥ ﺗﺬﻛﺮﻭﺍ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﻭﺗﺄﻛﻠﻮﺍ ﻣﻨﻪ"ﺍﻫـ).(٣
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ :
ﺴﻠﻤﻮ ﹶﻥ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ" :ﹶﻟ ﻘ ﻲ ﺭ ﹾﻛﺒﺎ ﺑﹺﺎﻟ ﺮ ﻭﺣﺎ ِﺀ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﻮﻡ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﺍﹾﻟ ﻤ
ﺱ ﻋ ﻦ ﺍﻟﻨﹺﺒ ﻲ
ﻋ ﻦ ﺍﺑ ﹺﻦ ﻋﺒﺎ ﹴ
ﺖ :ﹶﺃﻟ ﻬﺬﹶﺍ ﺣﺞ؟ ﻗﹶﺎ ﹶﻝ ﻧ ﻌ ﻢ ﻭﹶﻟ
ﺻﹺﺒﻴﺎ ﹶﻓﻘﹶﺎﹶﻟ
ﺖ ﹺﺇﹶﻟﻴ ﻪ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ
ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻣ ﻦ ﹶﺃﻧﺖ؟ ﻗﹶﺎ ﹶﻝ :ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ! ﹶﻓ ﺮﹶﻓ ﻌ
ﻚ ﹶﺃ ﺟ ﺮ").(٤
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﺃﻻ ﺗﺮﺍﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺯﺍﺩ ﰲ ﺍﳉﻮﺍﺏ ﺃﻣﺮﹰﺍ ﱂ ﻳﺴﺄﻝ ﻋﻨﻪ ،ﻓﻠﻢ
ﻳﻜﻦ ﺍﻟﺴﺎﺋﻞ ﻳﺘﺮﻗﺒﻪ ﺃﻭ ﻳﺘﻮﻗﻌﻪ ،ﻛﻤﺎ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺇﺭﺷﺎﺩﺍ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻟﻠﺴﺎﺋﻠﺔ ﺇﱃ ﻣﺎ ﻫﻮ
ﺍﻷﻭﱃ ﻭﺍﻷﺟﺪﺭ ﺎ ،ﺇﺫ ﻓﻴﻪ ﺩﻋﻮﺎ ﺇﱃ ﲢﺼﻴﻞ ﺍﻷﺟﺮ ﺑﺎﳊﺞ ﺑﺎﻟﺼﻐﲑ ،ﻭﰲ ﻫﺬﺍ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﺍﻟﺸﺮﻋﻴﺔ ﺗﺪﺭﻳﺐ
ﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﺍﳊﺞ ﻭﺭﺅﻳﺔ ﺃﻣﺎﻛﻦ ﺍﳊﺞ ﺍﻟﻜﻌﺒﺔ ﻭﻣﲎ ﻭﻋﺮﻓﺔ ،ﻭﲨﻮﻉ ﺍﻟﻨﺎﺱ ﻳﺄﺗﻮﻥ ﻋﻠﻰ ﻛﻞ ﺿﺎﻣﺮ ﻣﻦ ﻛﻞ ﻓﺞ
ﻋﻤﻴﻖ.
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ :
ﺤ ﻮﺽﹺ؟
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﺁﹺﻧﻴ ﹸﺔ ﺍﹾﻟ
ﻋ ﻦ ﹶﺃﺑﹺﻲ ﹶﺫ ﺭ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ
ﺴﻤﺎ ِﺀ ﻭ ﹶﻛﻮﺍ ﻛﹺﺒﻬﺎ ﹶﺃﻟﹶﺎ ﻓﻲ ﺍﻟﱠﻠﻴﹶﻠ ﺔ ﺍﹾﻟ ﻤ ﹾﻈﻠ ﻤ ﺔ
ﺤ ﻤ ﺪ ﹺﺑﻴ ﺪ ﻩ ﻟﹶﺂﹺﻧﻴﺘ ﻪ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻣ ﻦ ﻋ ﺪ ﺩ ﻧﺠﻮ ﹺﻡ ﺍﻟ
ﺲ ﻣ
ﻗﹶﺎ ﹶﻝ :ﻭﺍﱠﻟﺬﻱ ﻧ ﹾﻔ
ﺏ ﻣﻨ ﻪ ﹶﻟ ﻢ
ﺠﻨ ﺔ ﻣ ﻦ ﺷ ﹺﺮ
ﺐ ﻓﻴ ﻪ ﻣﻴﺰﺍﺑﺎ ﻥ ﻣ ﻦ ﺍﹾﻟ
ﺨ
ﺸ
ﺏ ﻣﻨﻬﺎ ﹶﻟ ﻢ ﻳ ﹾﻈ ﻤ ﹾﺄ ﺁ ﺧ ﺮ ﻣﺎ ﻋﹶﻠﻴ ﻪ ﻳ
ﺠﻨ ﺔ ﻣ ﻦ ﺷ ﹺﺮ
ﺤﻴ ﺔ ﺁﹺﻧﻴ ﹸﺔ ﺍﹾﻟ
ﺼ
ﺍﹾﻟ ﻤ
ﺴ ﹺﻞ").(٥
ﺿ ﻪ ﻣﹾﺜ ﹸﻞ ﻃﹸﻮﻟ ﻪ ﻣﺎ ﺑﻴ ﻦ ﻋﻤﺎ ﹶﻥ ﹺﺇﻟﹶﻰ ﹶﺃﻳﹶﻠ ﹶﺔ ﻣﺎ ﺅ ﻩ ﹶﺃ ﺷ ﺪ ﺑﻴﺎﺿﺎ ﻣ ﻦ ﺍﻟﱠﻠﺒ ﹺﻦ ﻭﹶﺃ ﺣﻠﹶﻰ ﻣ ﻦ ﺍﹾﻟ ﻌ
ﻳ ﹾﻈ ﻤ ﹾﺄ ﻋ ﺮ
) (١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )٢٤١/١٠ـ.(٢٤٢
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺮ ﺍﻟﻮﺳﺎﻭﺱ ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﻟﺸﺒﻬﺎﺕ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٠٥٧
) (٣ﺳﺒﻞ ﺍﻟﺴﻼﻡ ).(١٦٥/٤
) (٤ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﺻﺤﺔ ﺣﺞ ﺍﻟﺼﱯ ﻭﺃﺟﺮ ﻣﻦ ﺣﺞ ﺑﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ )..(١٣٣٦
) (٥ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﺏ ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ﻭﺻﻔﺎﺗﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٣٠٠
٣٢
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ] ،ﻓﺈﻥ ﺳﺆﺍﻟﻪ ﻛﺎﻥ ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﻵﻧﻴﺔ ﻭﻻ ﻓﺎﺋﺪﺓ ﰲ ﻋﻠﻤﻬﺎ ﻭﺇﳕﺎ ﺍﻟﻔﺎﺋﺪﺓ
ﰲ ﻋﻠﻢ ﻛﺜﺮﺎ ،ﺇﺫ ﺎ ﻳﻨﺪﻓﻊ ﳏﺬﻭﺭ ﺍﳌﺰﺍﲪﺔ ﻓﺄﺟﻴﺐ ﺑﺒﻴﺎﺎ[).(١
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻋﺸﺮ :
ﺤ ﹺﺮ ﻡ ﻣ ﻦ ﺍﻟﱢﺜﻴﺎﺏﹺ؟
ﺲ ﺍﹾﻟ ﻤ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ" :ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﻳ ﹾﻠﺒ
ﻋ ﻦ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﺑ ﹺﻦ ﻋ ﻤ ﺮ ﺭ
ﺲ ﻭﻟﹶﺎ
ﺕ ﻭﻟﹶﺎ ﺍﹾﻟﺒﺮﺍﹺﻧ
ﺴﺮﺍﻭﹺﻳﻠﹶﺎ
ﺺ ﻭﻟﹶﺎ ﺍﹾﻟ ﻌﻤﺎﺋ ﻢ ﻭﻟﹶﺎ ﺍﻟ
ﺲ ﺍﹾﻟ ﹸﻘ ﻤ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻪ ﻭ ﺳﱠﻠ ﻢ :ﻟﹶﺎ ﻳ ﹾﻠﺒ
ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺴ ﻪ
ﺏ ﺷﻴﺌﹰﺎ ﻣ
ﺲ ﺧ ﱠﻔﻴ ﹺﻦ ﻭﹾﻟﻴ ﹾﻘ ﹶﻄ ﻌ ﻬﻤﺎ ﹶﺃ ﺳ ﹶﻔ ﹶﻞ ﻣ ﻦ ﺍﹾﻟ ﹶﻜ ﻌﺒﻴ ﹺﻦ ﻭﻟﹶﺎ ﺗ ﹾﻠﺒﺴﻮﺍ ﻣ ﻦ ﺍﻟﱢﺜﻴﺎ ﹺ
ﺠ ﺪ ﻧ ﻌﹶﻠﻴ ﹺﻦ ﹶﻓ ﹾﻠﻴ ﹾﻠﺒ
ﻑ ﹺﺇﻟﱠﺎ ﹶﺃ ﺣ ﺪ ﻟﹶﺎ ﻳ ﹺ
ﺨﻔﹶﺎ
ﺍﹾﻟ
ﺍﻟ ﺰ ﻋ ﹶﻔﺮﺍ ﹸﻥ ﹶﺃ ﻭ ﻭ ﺭ
ﺱ").(٢
ﺟﻮﺍﺑﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ ،ﻭﻫﻮ ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ )ﺕ٥٤٤ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﺳﺌﻞ ﻋﻤﺎ ﻳﻠﺒﺲ ﺍﶈﺮﻡ ﻓﺄﺟﺎﺏ ﲟﺎ ﻻ ﻳﻠﺒﺲ ﻭﻳﺘﺮﻙ ،ﻭﺇﳕﺎ
ﻋﺪﻝ ﺇﱃ ﺫﻟﻚ ﻷﻥ ﺍﳌﺘﺮﻭﻙ ﻣﻨﺤﺼﺮ ،ﻭﺍﳌﻠﺒﻮﺱ ﻻ ﻳﻨﺤﺼﺮ ،ﻓﺤﺼﺮ ﻣﺎ ﻳﺘﺮﻙ ﻟﻴﺒﲔ ﺃﻥ ﻣﺎ ﺳﻮﺍﻩ ﻣﺒﺎﺡ
ﻟﺒﺎﺳﻪ"ﺍﻫـ).(٣
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ )ﺕ٨٥٢ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ :ﺳﺌﻞ ﻋﻤﺎ ﻳﻠﺒﺲ ﻓﺄﺟﺎﺏ ﲟﺎ ﻻ ﻳﻠﺒﺲ ﻟﻴﺪﻝ
ﺑﺎﻻﻟﺘﺰﺍﻡ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﻔﻬﻮﻡ ﻋﻠﻰ ﻣﺎ ﳚﻮﺯ ،ﻭﺇﳕﺎ ﻋﺪﻝ ﻋﻦ ﺍﳉﻮﺍﺏ ﻷﻧﻪ ﺃﺧﺼﺮ ﻭﺃﺣﺼﺮ ،ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺣﻖ
ﺍﻟﺴﺆﺍﻝ ﺃﻥ ﻳﻜﻮﻥ ﻋﻤﺎ ﻻ ﻳﻠﺒﺲ ﻷﻧﻪ ﺍﳊﻜﻢ ﺍﻟﻌﺎﺭﺽ ﰲ ﺍﻹﺣﺮﺍﻡ ﺍﶈﺘﺎﺝ ﻟﺒﻴﺎﻧﻪ ،ﺇﺫ ﺍﳉﻮﺍﺯ ﺛﺎﺑﺖ ﺑﺎﻷﺻﻞ ﻣﻌﻠﻮﻡ
ﺑﺎﻻﺳﺘﺼﺤﺎﺏ ﻓﻜﺎﻥ ﺍﻷﻟﻴﻖ ﺍﻟﺴﺆﺍﻝ ﻋﻤﺎ ﻻ ﻳﻠﺒﺲ.
ﻭﻗﺎﻝ ﻏﲑﻩ :ﻫﺬﺍ ﻳﺸﺒﻪ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ"ﺍﻫـ).(٤
ﻗﻠﺖ :ﺑﻞ ﻫﺬﺍ ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻓﻘﺪ ﺣﺼﻠﺖ ﻓﻴﻪ ﲨﻴﻊ ﺍﻷﺭﻛﺎﻥ] ،ﻓﺈﻥ ﺍﻟﺴﺆﺍﻝ ﻛﺎﻥ ﻋﻤﺎ ﳚﻮﺯ ﻟﺒﺴﻪ
ﻟﻠﻤﺤﺮﻡ ،ﻭﰲ ﺍﳉﻮﺍﺏ ﻋﻨﻪ ﺑﺘﻌﺪﺍﺩﻩ ﺯﻳﺎﺩﺓ ﺇﻃﻨﺎﺏ ﻟﻴﺲ ﻓﻴﻪ ﻛﺜﲑ ﻓﺎﺋﺪﺓ ،ﻓﻌﺪﻝ ﰲ ﺍﳉﻮﺍﺏ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻻ ﳚﻮﺯ
ﻟﺒﺴﻪ ﻟﻪ ،ﻭﻫﻮ ﺃﺷﻴﺎﺀ ﻣﻌﺪﻭﺩﺓ ،ﻓﻌﻠﻢ ﻣﻨﻪ ﻣﺎ ﳚﻮﺯ ﻟﺒﺴﻪ ﻋﻠﻰ ﻭﺟﻪ ﺇﲨﺎﻝ ﻳﻐﲏ ﻋﻦ ﺍﻟﺘﻔﺼﻴﻞ ،ﻭﻳﺮﺑﻮ ﻋﻠﻴﻪ ﻷﻧﻪ
ﻳﻔﻴﺪﻩ ﺑﻄﺮﻳﻖ ﺍﻟﱪﻫﺎﻥ ﻓﻬﻮ ﻣﻦ ﺍﻹﳚﺎﺯ ﺍﻟﺒﻠﻴﻎ[).(٥
) (١ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺑﻴﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺹ.٩٤
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﻣﺎ ﻻ ﻳﻠﺒﺲ ﺍﶈﺮﻡ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٥٤٢ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ
ﺑﺎﺏ ﻣﺎ ﻳﺒﺎﺡ ﻟﻠﻤﺤﺮﻡ ﲝﺞ ﺃﻭ ﻋﻤﺮﺓ ﻭﻣﺎ ﻻ ﻳﺒﺎﺡ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١١٧٧
) (٣ﺇﻛﻤﺎﻝ ﺍﳌﻌﻠﻢ )١٦٠/٤ـ.(١٦١
) (٤ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )٤٠١/٣ـ.(٤٠٢
) (٥ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺑﻴﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺹ.٩٤
٣٣
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ :
ﺤ ﺮ
ﺐ ﺍﹾﻟﺒ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇﻧﺎ ﻧ ﺮ ﹶﻛ
ﻋﻦ ﺃﰊ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﺎﻝ " :ﺳﹶﺄ ﹶﻝ ﺭ ﺟ ﹲﻞ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺤﺮﹺ؟
ﺿﹸﺄ ﻣ ﻦ ﻣﺎ ِﺀ ﺍﹾﻟﺒ
ﺸﻨﺎ ﹶﺃﹶﻓﻨﺘ ﻮ
ﺿ ﹾﺄﻧﺎ ﹺﺑ ﻪ ﻋ ﻄ
ﺤ ﻤ ﹸﻞ ﻣ ﻌﻨﺎ ﺍﹾﻟ ﹶﻘﻠﻴ ﹶﻞ ﻣ ﻦ ﺍﹾﻟﻤﺎ ِﺀ ﹶﻓﹺﺈ ﹾﻥ ﺗ ﻮ
ﻭﻧ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﻫ ﻮ ﺍﻟ ﱠﻄﻬﻮ ﺭ ﻣﺎ ﺅ ﻩ ﺍﹾﻟ
ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺤ ﱡﻞ ﻣﻴﺘﺘ ﻪ").(١
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺣﻴﺚ ﻛﺎﻥ ﻣﻘﺘﻀﻰ ﺍﳉﻮﺍﺏ ﺃﻥ ﻳﻘﻮﻝ ﳍﻢ :ﻧﻌﻢ ﺗﻮﺿﺌﻮﺍ .ﺃ ﻭ ﻻ
ﺗﺘﻮﺿﺌﻮﺍ ،ﻭﻟﻜﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺪﻝ ﻋﻦ ﺫﻟﻚ ﺇﱃ ﻗﻮﻟﻪ" :ﻫﻮ ﺍﻟﻄﻬﻮﺭ ﻣﺎﺅﻩ ﺍﳊﻞ ﻣﻴﺘﺘﻪ" ،ﻷﻧﻪ ﻟﻮ ﺃﺟﺎﺏ
ﺑﻨﻌﻢ ،ﻷﻓﺎﺩ ﺣﻞ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻓﻘﻂ ،ﻭﻫﻲ ﳏﻞ ﺍﻟﺴﺆﺍﻝ ،ﰒ ﺯﺍﺩﻫﻢ ﰲ ﺍﳉﻮﺍﺏ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﳌﻴﺘﺔ
ﻷﻢ ﲝﺎﺟﺔ ﺇﱃ ﻣﻌﺮﻓﺘﻬﺎ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺎ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ )ﺕ٥٤٣ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﺇﻥ ﺍﻟﻨﱯ ﱂ ﻳﻘﻞ ﳍﻢ :ﻧﻌﻢ؛ ﻓﺈﻧﻪ ﻟﻮ ﻗﺎﻝ ﺫﻟﻚ ﳌﺎ ﺟﺎﺯ ﺍﻟﻮﺿﻮﺀ
ﺑﻪ ﺇﻻ ﻟﻠﻀﺮﻭﺭﺓ ﻭﻋﻠﻴﻬﺎ ﻭﻗﻊ ﺳﺆﺍﳍﻢ؛ ﻷﻧﻪ ﻛﺎﻥ ﻳﻜﻮﻥ ﺟﻮﺍﺏ ﻗﻮﻟﻪ" :ﺇﻧﺎ ﻧﺮﻛﺐ ﺍﻟﺒﺤﺮ ﻭﳓﻤﻞ ﻣﻌﻨﺎ ﺍﻟﻘﻠﻴﻞ ﻣﻦ
ﺍﳌﺎﺀ ،ﻓﺈﻥ ﺗﻮﺿﺄﻧﺎ ﺑﻪ ﻋﻄﺸﻨﺎ" ﻓﺸﻜﻮﺍ ﺇﻟﻴﻪ ﺑﺼﻔﺔ ﺍﻟﻀﺮﻭﺭﺓ ﻭﻋﻠﻴﻬﺎ ﻭﻗﻊ ﺳﺆﺍﳍﻢ ]ﻓﺒﻬﺎ[ ﻛﺎﻥ ﻳﺮﺗﺒﻂ ﺟﻮﺍﺏ ﻧﻌﻢ
ﻟﻮ ﻗﺎﻟﻪ ﻓﺎﺳﺘﺄﻧﻒ ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﲜﻮﺍﺯ ﺍﻟﻄﻬﺎﺭﺓ ﺑﻪ .ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﺼﺤﺎﺑﺔ ﺗﺴﺎﻓﺮ ﰲ ﺍﻟﺒﺤﺮ ﻓﺘﺘﻮﺿﺄ ﺑﻪ ﻭﻣﺎ ﺗﻴﻤﻤﺖ
ﻭ ﻻ ﲪﻠﺖ ﻣﺎﺀ ﻟﻄﻬﻮﺭﻫﺎ ﻏﲑﻩ ،ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﲢﻤﻞ ﻟﻠﺸﻘﺔ ﺧﺎﺻﺔ ... .ﻭﻗﻮﻟﻪ" :ﺍﳊﻞ ﻣﻴﺘﺘﻪ" ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﳉﻮﺍﺏ
ﻭﺫﻟﻚ ﻣﻦ ﳏﺎﺳﻦ ﺍﻟﻔﺘﻮﻯ ﺑﺄﻥ ]ﳚﺎﺏ[ ﺍﻟﺴﺎﺋﻞ ﺑﺄﻛﺜﺮ ﳑﺎ ﺳﺄﻝ ﻋﻨﻪ ﺗﺘﻤﻴﻤﹰﺎ ﻟﻠﻔﺎﺋﺪﺓ ﻭﺇﻓﺎﺩﺓ ﻟﻌﻠﻢ ﺁﺧﺮ ﻏﲑ
ﺍﳌﺴﺌﻮﻝ ﻋﻨﻪ"ﺍﻫـ).(٢
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ :
ﻚ
ﺴ ﻌ
ﻚ ﻭﹾﻟﻴ
ﻚ ﻟﺴﺎﻧ
ﻚ ﻋﹶﻠﻴ
ﺴ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﺍﻟﻨﺠﺎﺓﹸ؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻣ ِ
ﻋ ﻦ ﹶﺃﺑﹺﻲ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﻋ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ﹺﻦ ﻋﺎ ﻣ ﹴﺮ ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ
ﻚ ﻋﻠﹶﻰ ﺧﻄﻴﹶﺌﺘ
ﻚ ﻭﺍﺑ
ﺑﻴﺘ
ﻚ").(٣
) (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ.
ﺃﺧﺮﺟﻪ ﻣـﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﺍﻟﻄﻬﻮﺭ ﻟﻠﻮﺿﻮﺀ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٣ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ
) ،(٢٣٧،٣٩٣/٢ﻭ ﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﺃﻧﻪ ﻃﻬﻮﺭ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٦٩ﻭﺍﻟﻠﻔﻆ
ﻟﻪ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٥٩ﻭﺃﺑﻮﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﺍﻟﻮﺿﻮﺀ ﲟﺎﺀ
ﺍﻟﺒﺤﺮ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٨٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﺍﻟﻮﺿﻮﺀ ﲟﺎﺀ ﺍﻟﺒﺤﺮ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٨٦ﻭﺍﻟﺪﺍﺭﻣﻲ ﰲ
ﺳﻨﻨﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٧٢٩
ﺻﺤﻴ ﺢ" ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻹﺭﻭﺍﺀ ).(٤٢/١
ﺴ ﻦ
ﺚ ﺣ
ﻭﺍﳊﺪﻳﺚ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ " :ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
) (٢ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ) ،(٨٩/١ﺑﺎﺧﺘﺼﺎﺭ.
) (٣ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ.
=
٣٤
________________
=
ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﳌﺒـﺎﺭﻙ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﺹ ،٤٣ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٣٤ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(١٤٨/٤ﻭﻣﻦ ﻃﺮﻳﻘﻪ
) ،(٢٥٩/٥ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ،ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٤٠٦ﻭﺍﳋﻄﺎﰊ ﰲ
ﺍﻟﻌﺰﻟﺔ ﺹ ،١٤ﲢﺖ ﺭﻗﻢ ) ،(٥ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﻴﺪ ﺍﻟﱠﻠ ﻪ ﺑ ﹺﻦ ﺯ ﺣ ﹴﺮ ﻋ ﻦ ﻋﻠ ﻲ ﺑ ﹺﻦ ﻳﺰﹺﻳ ﺪ ﻋ ﻦ ﺍﹾﻟﻘﹶﺎﺳﻢ ِ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﻋ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ﹺﻦ
ﺴ ﻦ" ،ﻳﺸﲑ
ﺚ ﺣ
ﻋﺎ ﻣ ﹴﺮ ﺑﻪ ،ﻭﰲ ﺍﻟﺴﻨﺪ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﺯﺣﺮ ،ﻭﻋﻠﻲ ﺑﻦ ﻳﺰﻳﺪ ﺍﻷﳍﺎﱐ ﺿﻌﻴﻔﺎﻥ .ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣـﺬﻱ " :ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﺇﱃ ﺿﻌﻒ ﺍﻹﺳﻨﺎﺩ ،ﺇﻻ ﺃﻥ ﻟﻪ ﻣﻦ ﺍﻟﻄﺮﻕ ﻭﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻜﺜﲑﺓ ﻣﺎ ﻳﺘﻘﻮﻯ ﺎ ﻭﻳﺘﺮﻗﻰ ﺇﱃ ﺩﺭﺟﺔ ﺍﳊﺴﻦ ﻟﻐﲑﻩ ،ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ
ﺵ ﻋ ﻦ ﹶﺃﺳﻴ ﺪ ﺑ ﹺﻦ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤ ﹺﻦ
ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )ﺍﻟﺮﺳﺎﻟﺔ ،٦٥٤/٢٨ﲢﺖ ﺭﻗﻢ (١٧٤٥٢ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﻴﺎ ﹴ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﻲ ﻳﺎ ﻋ ﹾﻘﺒ ﹸﺔ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺨ ﻤ ﻲ ﻋ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ﹺﻦ ﻋﺎ ﻣ ﹴﺮ ﻗﹶﺎ ﹶﻝ ﹶﻟﻘﻴ
ﺨﹾﺜ ﻌ ﻤ ﻲ ﻋ ﻦ ﹶﻓ ﺮ ﻭ ﹶﺓ ﺑ ﹺﻦ ﻣﺠﺎ ﻫ ﺪ ﺍﻟﱠﻠ
ﺍﹾﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﻚ ﻗﹶﺎ ﹶﻝ ﹸﺛ ﻢ ﹶﺃﺗﻴ
ﻒ ﻋ ﻤ ﻦ ﹶﻇﻠﹶ ﻤ
ﻚ ﻭﺍ ﻋ
ﻂ ﻣ ﻦ ﺣ ﺮ ﻣ
ﻚ ﻭﹶﺃ ﻋ
ﺻ ﹾﻞ ﻣ ﻦ ﹶﻗ ﹶﻄ ﻌ
ﺑ ﻦ ﻋﺎ ﻣ ﹴﺮ
ﻚ...ﺍﳊﺪﻳﺚ" ﻭﺣﺴﻦ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﳏﻘﻘﻮ ﺍﳌﺴﻨﺪ،
ﻚ ﺑﻴﺘ
ﺴ ﻌ
ﻚ ﻭﹾﻟﻴ
ﻚ ﻋﻠﹶﻰ ﺧﻄﻴﹶﺌﺘ
ﻚ ﻭﺍﺑ
ﻚ ﻟﺴﺎﻧ
ﻟﻲ ﻳﺎ ﻋ ﹾﻘﺒ ﹸﺔ ﺑ ﻦ ﻋﺎ ﻣ ﹴﺮ ﹶﺃ ﻣﻠ
ﻭﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﺍﳊﺪﻳﺚ ﺭﻗﻢ ) ،(٨٩٠ﻭﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ :ﻣﻨﻬﺎ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﻟﻪ ﻃﺮﻕ
ﻛﺜﲑﺓ ،ﺍﻧﻈﺮﻫﺎ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ )ﺍﻟﺮﺳﺎﻟﺔ ،٥٦٦/١١ﲢﺖ ﺭﻗﻢ ،(٦٩٨٧ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﺹ ،٢٣٠ﲢﺖ ﺭﻗﻢ
) ،(٢٠٥ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،٩/١٣ﲢﺖ ﺭﻗﻢ ،(٤ﻭﺍﳋﻄﺎﰊ ﰲ ﺍﻟﻌﺰﻟﺔ ﺹ ،١٤ﲢﺖ ﺭﻗﻢ ) ،(٦ﻭﺃﺑﻮﻋﻤﺮﻭ ﺍﻟﺪﺍﱐ ﰲ
ﺍﻟﻔﱳ ) ٣٦٣/٢ﲢﺖ ﺭﻗﻢ ،(١١٧ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ) ،٤٠٢/٥ﲢﺖ ﺭﻗﻢ ،٧٣٣/٥) ،(٧٨٢٨ﲢﺖ ﺭﻗﻢ
،(٨٦٤٥ﻣﻦ ﻃﺮﻳﻖ ﻫﻼﻝ ﺑﻦ ﺧﺒﺎﺏ ﻋﻦ ﻋﻜﺮﻣﺔ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻨﺤﻮﻩ ،ﻭﻟﻔﻆ ﺃﲪﺪ ..." :ﻓﻘﻠﺖ :ﻛﻴﻒ ﺃﻓﻌﻞ
ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺟﻌﻠﺖ ﻓﺪﺍﻙ؟ ﻗﺎﻝ :ﺍﻟﺰﻡ ﺑﻴﺘﻚ ﻭﺍﻣﻠﻚ ﻋﻠﻴﻚ ﻟﺴﺎﻧﻚ ،ﻭﺧﺬ ﻣﺎ ﺗﻌﺮﻑ ﻭﺩﻉ ﻣﺎ ﺗﻨﻜﺮ ،ﻭﻋﻠﻴﻚ ﺑﺄﻣﺮ ﺧﺎﺻﺔ
ﻧﻔﺴﻚ ،ﻭﺩﻉ ﻋﻨﻚ ﺃﻣﺮ ﺍﻟﻌﺎﻣﺔ" .ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ )ﺍﻟﺮﺳﺎﻟﺔ ،٦٣٤/١١ﲢﺖ ﺭﻗﻢ ،(٧٠٦٣ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ )،١٠/١٣
ﲢﺖ ﺭﻗﻢ ،(٥ﻭﺍﳊﺎﻛﻢ ) ،٥٠٤/٢ﲢﺖ ﺭﻗﻢ ،٦٢٠/٥) ،(٢٧١٨ﲢﺖ ﺭﻗﻢ ،(٨٣٨٩ﻣﻦ ﻃﺮﻳﻖ ﻳﻌﻘـﻮﺏ ﺑﻦ
ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋﻦ ﺃﰊ ﺣﺎﺯﻡ ﻋﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﺣﺰﻡ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻨﺤﻮﻩ ،ﻭﺻﺤﺤﻪ ﳏﻘﻘﻮ ﻣﺴﻨﺪ
ﺃﲪﺪ .ﻭﺃﺧﺮﺟﻪ ﺃﺑـﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳌﻼﺣﻢ ﺑﺎﺏ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٣٤٢ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ،
ﺑﺎﺏ ﺍﻟﺘﺜﺒﺖ ﰲ ﺍﻟﻔﺘﻨﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٩٥٧ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،١١/١٣ﲢﺖ ﺭﻗﻢ ،(٧ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ
ﺃﰊ ﺣﺎﺯﻡ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺑﻨﺤﻮﻩ .ﻭﺃﺧﺮﺟﻪ ﻫﻨﺎﺩ ﰲ ﺍﻟﺰﻫﺪ ) ،٥٨٣/٢ﲢﺖ ﺭﻗﻢ
،(١٢٣٨ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،١١/١٣ﲢﺖ ﺭﻗﻢ ،(٩ﻭﲤﺎﻡ ﰲ ﻓﻮﺍﺋﺪﻩ )ﺍﻟﺮﻭﺽ ﺍﻟﺒﺴﺎﻡ ،١٣٤/٥ﲢﺖ ﺭﻗﻢ .(١٧١٩
ﻭﺍﻧﻈﺮ ﻃﺮﻗﹰﺎ ﺃﺧﺮﻯ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺘﺎﻟﻴﺔ :ﻣﺴﻨﺪ ﺃﲪﺪ )ﺍﻟﺮﺳﺎﻟﺔ ،٥٤/١١ﲢﺖ ﺭﻗﻢ
،٦٢٦/١١) ،(٦٥٠٨ﲢﺖ ﺭﻗﻢ ،(٧٠٤٩ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )١٠/١٣ـ ١٣ﲢﺖ ﺭﻗﻢ ٦ـ ،(١٤ﻭﺍﻟﻔﱳ ﻟﻠﺪﺍﱐ
) ،٣٦٥/٢ﲢﺖ ﺭﻗﻢ ،(١١٨ﻭﺍﻧﻈﺮ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )٢٠٥ـ.(٢٠٦
ﻭﻣﻦ ﺷﻮﺍﻫﺪﻩ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،١٩٦ ،١٦٤/٦ﲢﺖ ﺭﻗﻢ .(٥٩٨٤ ،٥٨٦٨
ﻭﻣﻦ ﺷﻮﺍﻫﺪﻩ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺃﺳﻮﺩ ﺑﻦ ﺃﺻﺮﻡ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،٢٨١/١ﲢﺖ ﺍﻷﺭﻗﺎﻡ ٨١٧ــ،(٨١٨
ﻭﺍﻷﺻﺒﻬﺎﱐ ﰲ ﺗﺎﺭﻳﺦ ﺃﺻﺒﻬﺎﻥ ).(١٧٩/٢
=
٣٥
]ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ؛ ﺳﺄﻝ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺠﺎﺓ ﻓﺄﺟﺎﺑﻪ ﻋﻦ ﺳﺒﺒﻪ ﻷﻧﻪ ﺃﻫﻢ ﲝﺎﻟﻪ
ﻭﺃﻭﱃ .ﻭﻛﺎﻥ ﺣﻖ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﻮﻝ :ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ؛ ﻓﺄﺧﺮﺟﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻷﻣﺮ ﺍﳌﻘﺘﻀﻲ ﻟﻠﻮﺟﻮﺏ
ﻣﺰﻳﺪﹰﺍ ﻟﻠﺘﻘﺮﻳﺮ ﻭﺍﻻﻫﺘﻤﺎﻡ[).(١
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ :
ﺕ ﹶﻓﺒﻜﹶﻰ ﹶﻃﻮﹺﻳﻠﹰﺎ ﻭ ﺣ ﻮ ﹶﻝ
ﺹ ﻭ ﻫ ﻮ ﻓﻲ ﺳﻴﺎﹶﻗ ﺔ ﺍﹾﻟ ﻤ ﻮ
ﻀ ﺮﻧﺎ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺍﹾﻟﻌﺎ ﹺ
ﻱ ﻗﹶﺎ ﹶﻝ " :ﺣ
ﻋ ﻦ ﺍﺑ ﹺﻦ ﺷﻤﺎ ﺳ ﹶﺔ ﺍﹾﻟ ﻤ ﻬ ﹺﺮ
ﺸ ﺮ ﻙ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺑ ﹶﻜﺬﹶﺍ ﹶﺃﻣﺎ ﺑ
ﺸ ﺮ ﻙ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺠ ﻌ ﹶﻞ ﺍﺑﻨ ﻪ ﻳﻘﹸﻮ ﹸﻝ :ﻳﺎ ﹶﺃﺑﺘﺎ ﻩ ﹶﺃﻣﺎ ﺑ
ﺠﺪﺍ ﹺﺭ ﹶﻓ
ﻭ ﺟ ﻬ ﻪ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﹺ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺑ ﹶﻜﺬﹶﺍ!
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺖ ﻋﻠﹶﻰ
ﺤ ﻤﺪﺍ ﺭ ﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹸﻛﻨ
ﻀ ﹶﻞ ﻣﺎ ﻧ ﻌ ﺪ ﺷﻬﺎ ﺩ ﹸﺓ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹺﺇﹶﻟ ﻪ ﹺﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ﻭﹶﺃ ﱠﻥ ﻣ
ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ ﹺﺑ ﻮ ﺟ ﹺﻬ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹺﺇ ﱠﻥ ﹶﺃ ﹾﻓ
ﺙ:
ﻕ ﹶﺛﻠﹶﺎ
ﹶﺃ ﹾﻃﺒﺎ ﹴ
ﺐ ﹺﺇﹶﻟ ﻲ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﻗ ﺪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻣﻨﻲ ﻭﻟﹶﺎ ﹶﺃ ﺣ
ﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳﺘﻨﹺﻲ ﻭﻣﺎ ﹶﺃ ﺣ ﺪ ﹶﺃ ﺷﺪ ﺑ ﻐﻀﺎ ﻟ ﺮﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ
ﺖ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﺍﻟﻨﺎ ﹺﺭ.
ﻚ ﺍﹾﻟﺤﺎ ﹺﻝ ﹶﻟ ﹸﻜﻨ
ﺖ ﻋﻠﹶﻰ ﺗ ﹾﻠ
ﺖ ﻣﻨ ﻪ ﹶﻓ ﹶﻘﺘ ﹾﻠﺘ ﻪ ﹶﻓﹶﻠ ﻮ ﻣ
ﺍ ﺳﺘ ﻤ ﹶﻜﻨ
ﻂ
ﺴﹶ
ﻚ ﹶﻓﺒ
ﻚ ﹶﻓ ﹾﻠﹸﺄﺑﺎﹺﻳ ﻌ
ﻂ ﻳﻤﻴﻨ
ﺴ ﹾ
ﺖ :ﺍﺑ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﺍﻟﻨﹺﺒ ﻲ
ﹶﻓﹶﻠﻤﺎ ﺟ ﻌ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟﹺﺈ ﺳﻠﹶﺎ ﻡ ﻓﻲ ﹶﻗ ﹾﻠﺒﹺﻲ ﹶﺃﺗﻴ
ﺖ:
ﻁ ﹺﺑﻤﺎﺫﹶﺍ؟ ﹸﻗ ﹾﻠ
ﺸﺘ ﹺﺮ ﹸ
ﻁ! ﻗﹶﺎ ﹶﻝ :ﺗ
ﺕ ﹶﺃ ﹾﻥ ﹶﺃ ﺷﺘ ﹺﺮ ﹶ
ﺖ :ﹶﺃ ﺭ ﺩ
ﻚ ﻳﺎ ﻋ ﻤﺮﻭ؟ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ
ﺖ ﻳﺪﻱ! ﻗﹶﺎ ﹶﻝ :ﻣﺎ ﹶﻟ
ﻀ
ﻳﻤﻴﻨ ﻪ .ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶﻘﺒ
ﺤ ﺞ ﻳ ﻬ ﺪ ﻡ
ﺠ ﺮ ﹶﺓ ﺗ ﻬ ﺪ ﻡ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﻠﻬﺎ ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺖ ﹶﺃ ﱠﻥ ﺍﹾﻟﹺﺈ ﺳﻠﹶﺎﻡ ﻳ ﻬ ﺪ ﻡ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠ ﻪ ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﹺﻬ
ﹶﺃ ﹾﻥ ﻳ ﻐ ﹶﻔ ﺮ ﻟﻲ! ﻗﹶﺎ ﹶﻝ :ﹶﺃﻣﺎ ﻋﻠ ﻤ
ﺖ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭﺳﱠﻠ ﻢ ﻭﻟﹶﺎ ﹶﺃ ﺟ ﱠﻞ ﻓﻲ ﻋﻴﻨﹺﻲ ﻣﻨ ﻪ ﻭﻣﺎ ﹸﻛﻨ
ﺐ ﺇﹺﹶﻟ ﻲ ﻣ ﻦ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ
ﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠ ﻪ! ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣ ﺪ ﹶﺃ ﺣ
ﺖ ﻋﻠﹶﻰ
ﺖ ﻟﹶﺄﻧﻲ ﹶﻟﻢ ﹶﺃ ﹸﻛ ﻦ ﹶﺃ ﻣﹶﻠﹸﺄ ﻋﻴﻨ ﻲ ﻣﻨ ﻪ ﻭﹶﻟ ﻮ ﻣ
ﺻ ﹶﻔ ﻪ ﻣﺎ ﹶﺃ ﹶﻃ ﹾﻘ
ﺖ ﹶﺃ ﹾﻥ ﹶﺃ
ﹸﺃﻃﻴ ﻖ ﹶﺃ ﹾﻥ ﹶﺃ ﻣﹶﻠﹶﺄ ﻋﻴﻨ ﻲ ﻣﻨ ﻪ ﹺﺇ ﺟﻠﹶﺎﻟﹰﺎ ﹶﻟ ﻪ ﻭﹶﻟ ﻮ ﺳﺌ ﹾﻠ
ﺠﻨ ﺔ!
ﺕ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ
ﻚ ﺍﹾﻟﺤﺎ ﹺﻝ ﹶﻟ ﺮ ﺟ ﻮ
ﺗ ﹾﻠ
________________
=
ﻭﻣﻦ ﺷﻮﺍﻫﺪﻩ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒـﺎﻥ ﰲ ﺻﺤﻴﺤﻪ )ﺍﻹﺣﺴﺎﻥ ٢٧٩/١٣ـ ،٢٨١ﲢﺖ ﺭﻗﻢ ،٥٩٥٠
،(٥٩٥١ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،١٥٩/٣ﲢﺖ ﺭﻗﻢ .(٢٧٧٦
ﻭﻣﻦ ﺷﻮﺍﻫﺪﻩ ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ،ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،٢٦٠/٣ﲢﺖ ﺭﻗﻢ ،(٣٣٤٩ ،٣٣٤٨ﻭﰲ ﺍﻷﻭﺳﻂ
) ،٢٥٧/٢ﲢﺖ ﺭﻗﻢ .(١٩١٥
ﻭﻣﻦ ﺷﻮﺍﻫﺪﻩ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،٢١٠/١٠ﲢﺖ ﺭﻗﻢ ،(١٠٣٥٣ﻭﰲ ﺍﻷﻭﺳﻂ
) ،٦٢/٦ﲢﺖ ﺭﻗﻢ ،(٥٧٩٩ﻭﻗﺎﻝ" :ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺇﻻ ﺍﳌﺴﻌﻮﺩﻱ ﻭ ﻻ ﻋﻦ ﺍﳌﺴﻌﻮﺩﻱ
ﺇﻻ ﺟﺎﺑﺮ ﺑﻦ ﻧﻮﺡ ،ﺗﻔﺮﺩ ﺑﻪ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﻔﻴﺪﻱ"ﺍﻫـ
) (١ﻣﻦ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ) ،(١٩٧/٢ﺑﺘﺼﺮﻑ ﻳﺴﲑ .ﻭﻟﻴﺘﻨﺒﻪ ﺃﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻮﺟﻮﺩ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻔﺎﻅ ﺃﺧﺮﻯ
ﺟﺎﺀﺕ ﰲ ﺷﻮﺍﻫﺪﻩ ،ﻭﺍﻗﺘﺼﺮﺕ ﻫﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻭﺍﻧﻈﺮ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ).(١٩٦/٢
٣٦
ﺸﻨﻮﺍ ﻋﹶﻠ ﻲ
ﺤ ﹲﺔ ﻭﻟﹶﺎ ﻧﺎ ﺭ ﹶﻓﹺﺈﺫﹶﺍ ﺩﹶﻓﻨﺘﻤﻮﹺﻧﻲ ﹶﻓ
ﺤﺒﻨﹺﻲ ﻧﺎﺋ
ﺼ
ﺖ ﹶﻓﻠﹶﺎ ﺗ
ﹸﺛ ﻢ ﻭﻟﻴﻨﺎ ﹶﺃ ﺷﻴﺎ َﺀ ﻣﺎ ﹶﺃ ﺩﺭﹺﻱ ﻣﺎ ﺣﺎﻟﻲ ﻓﻴﻬﺎ ﹶﻓﹺﺈﺫﹶﺍ ﹶﺃﻧﺎ ﻣ
ﺲ ﹺﺑ ﹸﻜ ﻢ ﻭﹶﺃﻧ ﹸﻈ ﺮ ﻣﺎﺫﹶﺍ ﹸﺃﺭﺍ ﹺﺟ ﻊ
ﺤ ﻤﻬﺎ ﺣﺘﻰ ﹶﺃ ﺳﺘ ﹾﺄﹺﻧ
ﺴ ﻢ ﹶﻟ
ﺤ ﺮ ﺟﺰﻭ ﺭ ﻭﻳ ﹾﻘ
ﺏ ﺷﻨﺎ ﹸﺛ ﻢ ﹶﺃﻗﻴﻤﻮﺍ ﺣ ﻮ ﹶﻝ ﹶﻗﺒﺮﹺﻱ ﹶﻗ ﺪ ﺭ ﻣﺎ ﺗﻨ
ﺍﻟﺘﺮﺍ
ﹺﺑ ﻪ ﺭ ﺳ ﹶﻞ ﺭﺑﻲ").(١
ﺖ :ﹶﺃ ﹾﻥ ﻳ ﻐ ﹶﻔ ﺮ
ﻁ ﹺﺑﻤﺎﺫﹶﺍ؟ ﹸﻗ ﹾﻠ
ﺸﺘ ﹺﺮ ﹸ
ﻁ! ﻗﹶﺎ ﹶﻝ :ﺗ
ﺕ ﹶﺃ ﹾﻥ ﹶﺃ ﺷﺘ ﹺﺮ ﹶ
ﳏﻞ ﺍﻟﺸﺎﻫﺪ ﰲ ﺍﳊﺪﻳﺚ ﻗﻮﻝ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ " :ﹶﺃ ﺭ ﺩ
ﺤ ﺞ ﻳ ﻬ ﺪ ﻡ ﻣﺎ ﻛﹶﺎ ﹶﻥ
ﺠ ﺮ ﹶﺓ ﺗ ﻬ ﺪ ﻡ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﻠﻬﺎ ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺖ ﹶﺃ ﱠﻥ ﺍﹾﻟﹺﺈ ﺳﻠﹶﺎ ﻡ ﻳ ﻬ ﺪ ﻡ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠ ﻪ ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﹺﻬ
ﻟﻲ! ﻗﹶﺎ ﹶﻝ :ﹶﺃﻣﺎ ﻋﻠ ﻤ
ﹶﻗﺒﹶﻠ ﻪ!".
ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻓﺈﻥ ﻏﺮﺽ ﻋﻤﺮﻭ ﻣﻦ ﺇﺑﺎﺋﻪ ﻋﻦ ﺍﳌﺒﺎﻳﻌﺔ ﻣﺎ ﻛﺎﻥ ﺇﻻ ﺣﻜﻢ ﻧﻔﺴﻪ ﰲ ﺇﺳﻼﻣﻪ،
ﻓﻜﺎﻥ ﺣ ﻖ ﺍﳉﻮﺍﺏ ﺍﳌﻄﺎﺑﻖ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ :ﻗﺪ ﻗﺒﻠﺖ ﺑﻴﻌﺘﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ،ﺃﻭ ﺃﻥ ﻳﺮﺩ ﺑﻴﻌﺘﻪ ﻭ ﻻ ﻳﻘﺒﻠﻬﺎ ،ﻭﻟﻜﻦ
ﻋﺪﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺟﻮﺍﺑﻪ ﻋﻦ ﺳﺆﺍﻝ ﻋﻤﺮﻭ ﺇﱃ ﺟﻮﺍﺏ ﺁﺧﺮ ،ﻭﻫﻮ ﺑﻴﺎﻥ ﺃﻥ ﺍﻹﺳﻼﻡ
ﻳﻬﺪﻡ ﻣﺎﻛﺎﻥ ﻗﺒﻠﻪ ﻭﺃﻥ ﺍﳍﺠﺮﺓ ﺪﻡ ﻣﺎﻛﺎﻥ ﻗﺒﻠﻬﺎ ﻭﺃﻥ ﻭﺍﳊﺞ ﻳﻬﺪﻡ ﻣﺎ ﻛﺎﻥ ﻗﺒﻠﻪ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﻻﺗﺴﺄﻝ ﻭ ﺘﻢ
ﻓﻘﻂ ﺑﺸﺄﻥ ﺃﻥ ﻳﻐﻔﺮ ﻟﻚ ﻣﺎ ﻓﻌﻠﺖ ﰲ ﺣﺎﻝ ﺍﻟﻜﻔﺮ ،ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﻳﻐﻔﺮ ﻣﺎ ﻛﺎﻥ ﻗﺒﻠﻪ ،ﻭﺑﻌﺪ ﺍﻹﺳﻼﻡ ﻓﺈﻥ ﺍﳍﺠﺮﺓ
ﻭﺍﳊﺞ ﻳﻬﺪﻣﺎﻥ ﻣﺎﻛﺎﻥ ﻗﺒﻠﻬﻤﺎ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ،ﻓﺄﻓﺎﺩﻩ ﻗﺒﻮﻝ ﺑﻴﻌﺘﻪ ﻭﺣﺼﻮﻝ ﻣﺎ ﺍﺷﺘﺮﻃﻪ ﺿﻤﻨﹰﺎ ﻭﺯﻳﺎﺩﺓ.
ﻓﻔﻲ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺪﻭﻝ ﻋﻦ ﻣﻄﺎﺑﻘﺔ ﺍﻟﺴﺆﺍﻝ ،ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﺘﺮﻗﺒﻪ ﺍﻟﺴﺎﺋﻞ ،ﻭﻓﻴﻪ
ﺑﻴﺎﻥ ﻣﺎ ﻫﻮ ﺍﻷﺟﺪﺭ ﻭﺍﻷﻭﱃ ﺃﻥ ﻳﻌﻠﻤﻪ ،ﻓﻬﺬﻩ ﺃﺭﻛﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
ﻭﻗﺪ ﻗﹸﺮﺭ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺍﳊﺪﻳﺚ ﺑﻄﺮﻳﻘﺔ ﺃﺧﺮﻯ ﻓﻘﻴﻞ :ﺇﻥ ﻏﺮﺽ ﻋﻤﺮﻭ ﻣﻦ ﺇﺑﺎﺋﻪ ﻋﻦ ﺍﳌﺒﺎﻳﻌﺔ ﻣﺎ ﻛﺎﻥ
ﺇﻻ ﺣﻜﻢ ﻧﻔﺴﻪ ﰲ ﺇﺳﻼﻣﻪ ،ﻭﺍﳍﺠﺮﺓ ﻭﺍﳊﺞ ﺯﻳﺎﺩﺓ ﰲ ﺍﳉﻮﺍﺏ ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﻻ ﺘﻢ ﺑﺸﺄﻥ ﺍﻹﺳﻼﻡ ﻭﺣﺪﻩ ﻭﺃﻧﻪ
ﻳﻬﺪﻡ ﻣﺎ ﻗﺒﻠﻪ ﻓﺈﻥ ﺍﳊﺞ ﻭﺍﳍﺠﺮﺓ ﻛﺬﻟﻚ).(٢
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭﺳﱠﻠ ﻢ ﻓﻲ ﺑﻘﻴ ﹺﻊ ﺍﹾﻟ ﻐ ﺮﹶﻗ ﺪ ﻓﻲ ﺟﻨﺎ ﺯ ﺓ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ﻣ ﻊ ﺍﻟﻨﹺﺒ ﻲ
ﻋ ﻦ ﻋﻠ ﻲ ﺭ
ﺠﻨ ﺔ ﻭ ﻣ ﹾﻘ ﻌ ﺪ ﻩ ﻣ ﻦ ﺍﻟﻨﺎ ﹺﺭ.
ﺐ ﻣ ﹾﻘ ﻌ ﺪ ﻩ ﻣ ﻦ ﺍﹾﻟ
ﻣﻨ ﹸﻜ ﻢ ﻣ ﻦ ﹶﺃ ﺣ ﺪ ﹺﺇﻟﱠﺎ ﻭﹶﻗ ﺪ ﹸﻛﺘ
ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹶﺃﹶﻓﻠﹶﺎ ﻧﺘ ﻜﻞﹸ؟
ﺴﻨﻰ{ ﹺﺇﻟﹶﻰ ﹶﻗ ﻮﻟ ﻪ} :ﻟ ﹾﻠ ﻌ
ﺤ
ﻕ ﺑﹺﺎﹾﻟ
ﺻ ﺪ
ﺴ ﺮ ﹸﺛ ﻢ ﹶﻗ ﺮﹶﺃ } :ﹶﻓﹶﺄﻣﺎ ﻣ ﻦ ﹶﺃ ﻋﻄﹶﻰ ﻭﺍﺗﻘﹶﻰ ﻭ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍ ﻋ ﻤﻠﹸﻮﺍ ﹶﻓ ﹸﻜ ﱞﻞ ﻣﻴ
ﺴﺮﻯ{").(٣
) (١ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﻛﻮﻥ ﺍﻹﺳﻼﻡ ﻳﻬﺪﻡ ﻣﺎ ﻗﺒﻠﻪ ،ﻭﻛﺬﺍ ﺍﳍﺠﺮﺓ ﻭﺍﳊﺞ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٢١
) (٢ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ).(١٦٧/٢
) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺑﺎﺏ ﻗﻮﻟﻪ} :ﻓﺄﻣﺎ ﻣﻦ ﺃﻋﻄﻰ ﻭﺍﺗﻘﻰ{ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) (٤٩٤٥ﻭﺍﻟﻠﻔﻆ ﻟﻪ،
ﻭﺃﺧﺮﺟﻪ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﻣﻨﻬﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ ،ﺑﺎﺏ ﻭﻛﺎﻥ ﺃﻣﺮ ﺍﷲ ﻗﺪﺭﹰﺍ ﻣﻘﺪﻭﺭﺍﹰ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٦٦٠٥ﻭﻣﺴﻠﻢ ﰲ
=
٣٧
ﻗﻮﻟﻪ" :ﺃﻓﻼ ﻧﺘﻜﻞ" ﺃﻱ :ﺃﻓﻼ ﻧﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺎ ﻛﺘﺐ ﻟﻨﺎ ﰲ ﺍﻷﺯﻝ ﻭﻧﺘﺮﻙ ﺍﻟﻌﻤﻞ ﻳﻌﲏ ﺇﺫﺍ ﺳﺒﻖ ﺍﻟﻘﻀﺎﺀ ﻟﻜﻞ
ﻭﺍﺣﺪ ﻣﻨﺎ ﲜﻨﺔ ﺃﻭ ﻧﺎﺭ ﻓﺄﻱ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺴﻌﻲ ﻓﺈﻧﻪ ﻻ ﻳﺮﺩ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ؟
ﻓﺤﺎﺻﻞ ﺍﻟﺴﺆﺍﻝ :ﺃﻻ ﻧﺘﺮﻙ ﻣﺸﻘﺔ ﺍﻟﻌﻤﻞ ﻓﺈﻧﺎ ﺳﻨﺼﲑ ﺇﱃ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻨﺎ.
ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ" :ﺍﻋﻤﻠﻮﺍ" .ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ :ﻻ ﻣﺸﻘﺔ ﻷﻥ ﻛﻞ ﺃﺣﺪ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ ،ﻭﻫﻮ ﻳﺴﲑ ﻋﻠﻰ
ﻣﻦ ﻳﺴﺮﻩ ﺍﷲ.
ﻭﺍﳉﻮﺍﺏ ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺇﺫ ﻣﻨﻌﻬﻢ ﻋﻦ ﺍﻻﺗﻜﺎﻝ ﻭﺍﻟﺘﺮﻙ ﻭﺃﻣﺮﻫﻢ ﺑﺎﻣﺘﺜﺎﻝ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻦ
ﻼ .ﻳﻌﲏ :ﺃﻧﺘﻢ ﻋﺒﻴﺪ ﻭﻻﺑﺪ ﻟﻜﻢ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﲟﺎ ﺃﻣﺮﰎ
ﻼ ﻭﺗﻔﻮﻳﺾ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﺁﺟ ﹰ
ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺭﺑﻪ ﻭﻋﺒﻮﺩﻳﺘﻪ ﻋﺎﺟ ﹰ
ﺲ ﹺﺇ ﹼﻻ ﻟﻴ ﻌﺒﺪﻭ ﻥ{ ]ﺍﻟﺬﺍﺭﻳﺎﺕ ،[٥٦:ﻓﻼ ﲡﻌﻠﻮﺍ
ﺠ ﻦ ﻭﺍﻹِﻧ
ﺖ ﺍﹾﻟ ﹺ
ﻭﺇﻳﺎﻛﻢ ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻷﻣﻮﺭ ﺍﻹﳍﻴﺔ ﻵﻳﺔ } ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ
ﻼ ﻟﺪﺧﻮﻝ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺑﻞ ﻫﻲ ﺃﻣﺎﺭﺍﺕ ﻭﻋﻼﻣﺎﺕ ﻭﻻ ﺑﺪ ﰲ ﺍﻹﳚﺎﺏ ﻣﻦ ﻟﻄﻒ ﺍﻟﻠﹼﻪ
ﺍﻟﻌﺒﺎﺩﺓ ﻭﺗﺮﻛﻬﺎ ﺳﺒﺒﹰﺎ ﻣﺴﺘﻘ
ﺑﺄﻥ ﻳﺘﻐﻤﺪ ﺍﻟﻌﺒﺪ ﺑﺮﲪﺘﻪ ،ﺃﻭ ﺧﺬﻻﻧﻪ).(١
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺳﻌﺪﻱ ﺭﲪﻪ ﺍﷲ" :ﳌﹼﺎ ﺃﺧﱪ ﺍﻟﻨﱯ ﺑﺄﻥ ﻗﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ﺳﺎﺑﻖ ﻟﻸﻋﻤﺎﻝ ﻭﺍﳊﻮﺍﺩﺙ،
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ :ﻓﻔﻴﻢ ﺍﻟﻌﻤﻞ ﻳﺎﺭﺳﻮﻝ ﺍﷲ؟ ﺃﺟﺎﺑﻪ ﺑﻜﻠﻤﺔ ﺟﺎﻣﻌﺔ ﻣﺰﻳﻠﺔ ﻟﻺﺷﻜﺎﻝ ﻣﻮﺿﺤﺔ ﳊﻜﻤﺔ ﺍﷲ ﰲ
ﻗﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ،ﻓﻘﺎﻝ" :ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ" ،ﻭﺫﻟﻚ ﺷﺎﻣﻞ ﻷﻋﻤﺎﻝ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻭﻟﻶﺟﺎﻝ ﻭﺍﻷﻋﻤﺎﺭ
ﻭﺍﻷﺭﺯﺍﻕ ﻭﻏﲑﻫﺎ ،ﻓﺈﻥ ﺍﷲ ﲝﻜﻤﺘﻪ ﻗﺪ ﺟﻌﻞ ﻣﻄﺎﻟﺐ ﻭﻣﻘﺎﺻﺪ ﻭﺟﻌﻞ ﳍﺎ ﻃﺮﻗﹰﺎ ﻭﺃﺳﺒﺎﺑﺎﹰ ،ﻓﻤﻦ ﺳﻠﻚ ﻃﺮﻗﻬﺎ
ﺴﺮ
ﺴﺮ ﳍﺎ ،ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺴﺒﺐ ﺃﻭ ﻓﻌﻠﻪ ﻋﻠﻰ ﻭﺟﻪ ﻧﺎﻗﺺ ﻻ ﻳﻮﺻﻞ ﺇﱃ ﻣﺴﺒﺒﻪ ﱂ ﳛﺼﻞ ﻟﻪ ،ﻭﻳ
ﻭﺃﺳﺒﺎﺎ ﺍﻟﺘﺎﻣﺔ ﻳ
ﻟﻀﺪﻩ ،... ،ﻓﻜﻤﺎ ﺃﻥ ﻣﻦ ﺗﺮﻙ ﺍﻟﻨﻜﺎﺡ ﻭﻗﺎﻝ :ﺇﻥ ﻗﺪﺭ ﱄ ﺯﺭﻉ ﻭﲦﺮﺓ ﺣﺼﻼ ﻭﻟﻮ ﱂ ﺃﺯﺭﻉ ،ﻭﻣﻦ ﺗﺮﻙ ﺍﳊﺮﻛﺔ
ﻼ ﺿﺎ ﻻ،
ﰲ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻭﻗﺎﻝ :ﺇﻥ ﹸﻗﺪﺭ ﱄ ﺭﺯﻕ ﺃﺗﺎﱐ ﻣﻦ ﺩﻭﻥ ﺳﻌﻲ ﻭﺣﺮﻛﺔ ،ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻋ ﺪ ﺃﲪﻖ ﺟﺎﻫ ﹰ
ﻼ
ﻭﻛﺬﻟﻚ ﻣﻦ ﻗﺎﻝ :ﺳﺄﺗﺮﻙ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﺍﷲ ﺇﻥ ﻛﺎﻥ ﻗﺪﺭ ﺳﻌﺎﺩﰐ ﺣﺼﻠﺖ ،ﻓﻬﻮ ﺃﻋﻈﻢ ﺟﻬ ﹰ
ﻭﺿﻼ ﹰﻻ ﻭﲪﻘﹰﺎ ﻣﻦ ﺫﻟﻚ ،ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻭﷲ ﺍﳊﻤﺪ"ﺍﻫـ).(٢
ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ ﻫﻮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﲟﻌﻨﺎﻩ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ .ﻭﻟﻔﻈﻪ :
ﺻﱠﻠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻭﻓﻲ ﻳ ﺪ ﻩ ﻛﺘﺎﺑﺎ ﻥ ﹶﻓﻘﹶﺎ ﹶﻝ
ﺝ ﻋﹶﻠﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺹ ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ
" ﻋ ﻦ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﺑ ﹺﻦ ﻋ ﻤﺮﹺﻭ ﺑ ﹺﻦ ﺍﹾﻟﻌﺎ ﹺ
ﹶﺃﺗ ﺪﺭﻭ ﹶﻥ ﻣﺎ ﻫﺬﹶﺍ ﻥ ﺍﹾﻟ ﻜﺘﺎﺑﺎﻥ؟
________________
=
ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ ،ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺧﻠﻖ ﺍﻵﺩﻣﻲ ﰲ ﺑﻄﻦ ﺃﻣﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٦٤٧
) (١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ) ،(٤٩٧/١١ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ).(١٣/٢
) (٢ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺴﻌﺪﻳﺔ ﺹ٧٩ـ ٨٠ﺑﺎﺧﺘﺼﺎﺭ.
٣٨
ﺨﹺﺒ ﺮﻧﺎ!
ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ :ﻟﹶﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﺗ
ﺠﻨ ﺔ ﻭﹶﺃ ﺳﻤﺎ ُﺀ ﺁﺑﺎﺋ ﹺﻬ ﻢ ﻭﹶﻗﺒﺎﺋﻠ ﹺﻬ ﻢ
ﲔ ﻓﻴ ﻪ ﹶﺃ ﺳﻤﺎ ُﺀ ﹶﺃ ﻫﻞﹺ ﺍﹾﻟ
ﺏ ﺍﹾﻟﻌﺎﹶﻟ ﻤ
ﺏ ﻣ ﻦ ﺭ
ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﱠﻠﺬﻱ ﻓﻲ ﻳ ﺪ ﻩ ﺍﹾﻟﻴ ﻤﻨﻰ :ﻫﺬﹶﺍ ﻛﺘﺎ
ﺏ
ﺏ ﻣ ﻦ ﺭ
ﺺ ﻣﻨ ﻬ ﻢ ﹶﺃﺑﺪﺍ .ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻟﱠﻠﺬﻱ ﻓﻲ ﺷﻤﺎﻟ ﻪ :ﻫﺬﹶﺍ ﻛﺘﺎ
ﹸﺛ ﻢ ﹸﺃ ﺟ ﻤ ﹶﻞ ﻋﻠﹶﻰ ﺁ ﺧ ﹺﺮ ﻫ ﻢ ﹶﻓﻠﹶﺎ ﻳﺰﺍ ﺩ ﻓﻴ ﹺﻬ ﻢ ﻭﻟﹶﺎ ﻳﻨ ﹶﻘ
ﺺ ﻣﻨ ﻬ ﻢ
ﲔ ﻓﻴ ﻪ ﹶﺃ ﺳﻤﺎ ُﺀ ﹶﺃ ﻫ ﹺﻞ ﺍﻟﻨﺎ ﹺﺭ ﻭﹶﺃ ﺳ ﻤﺎ ُﺀ ﺁﺑﺎﺋ ﹺﻬ ﻢ ﻭﹶﻗﺒﺎﺋﻠ ﹺﻬ ﻢ ﹸﺛ ﻢ ﹸﺃ ﺟ ﻤ ﹶﻞ ﻋﻠﹶﻰ ﺁ ﺧ ﹺﺮ ﻫ ﻢ ﹶﻓﻠﹶﺎ ﻳﺰﺍ ﺩ ﻓﻴ ﹺﻬ ﻢ ﻭﻟﹶﺎ ﻳﻨ ﹶﻘ
ﺍﹾﻟﻌﺎﹶﻟ ﻤ
ﹶﺃﺑﺪﺍ
ﻍ ﻣﻨﻪ؟
ﺻﺤﺎﺑ ﻪ :ﹶﻓﻔﻴ ﻢ ﺍﹾﻟ ﻌ ﻤ ﹸﻞ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﻣ ﺮ ﹶﻗ ﺪ ﹸﻓ ﹺﺮ ﹶ
ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ
ﺐ ﺍﻟﻨﺎ ﹺﺭ
ﻱ ﻋ ﻤ ﹴﻞ ﻭﹺﺇ ﱠﻥ ﺻﺎ ﺣ
ﺠﻨﺔ ﻭﹺﺇ ﹾﻥ ﻋ ﻤ ﹶﻞ ﹶﺃ
ﺨﺘ ﻢ ﹶﻟ ﻪ ﹺﺑ ﻌ ﻤ ﹺﻞ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ
ﺠﻨ ﺔ ﻳ
ﺐ ﺍﹾﻟ
ﺻﺎ ﺣ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﺳ ﺪﺩﻭﺍ ﻭﻗﹶﺎ ﹺﺭﺑﻮﺍ ﹶﻓﹺﺈ ﱠﻥ
ﻱ ﻋ ﻤ ﹴﻞ!
ﺨﺘ ﻢ ﹶﻟﻪ ﹺﺑ ﻌ ﻤ ﹺﻞ ﹶﺃ ﻫ ﹺﻞ ﺍﻟﻨﺎ ﹺﺭ ﻭﹺﺇ ﹾﻥ ﻋ ﻤ ﹶﻞ ﹶﺃ
ﻳ
ﺠﻨ ﺔ
ﻍ ﺭﺑ ﹸﻜ ﻢ ﻣ ﻦ ﺍﹾﻟ ﻌﺒﺎ ﺩ ﹶﻓﺮﹺﻳ ﻖ ﻓﻲ ﺍﹾﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹺﺑﻴ ﺪﻳ ﻪ ﹶﻓﻨﺒ ﹶﺬ ﻫﻤﺎ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﹶﻓﺮ ﹶ
ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺴ ﻌ ﹺﲑ").(١
ﻭﹶﻓﺮﹺﻳ ﻖ ﻓﻲ ﺍﻟ
ﺍﳊﺪﻳﺚ ﺍﻟﻌﺸﺮﻭﻥ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹸﺃﺭﹺﻳ ﺪ ﺳ ﹶﻔﺮﺍ ﹶﻓ ﺰ ﻭ ﺩﻧﹺﻲ
ﺲ ﻗﹶﺎ ﹶﻝ" :ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ﹺﺇﻟﹶﻰ ﺍﻟﻨﹺﺒ ﻲ
ﻋ ﻦ ﹶﺃﻧ ﹴ
ﺨﻴ ﺮ
ﻚ ﺍﹾﻟ
ﺴ ﺮ ﹶﻟ
ﺖ ﻭﹸﺃﻣﻲ ﻗﹶﺎ ﹶﻝ :ﻭﻳ
ﻚ ﻗﹶﺎ ﹶﻝ :ﹺﺯ ﺩﻧﹺﻲ ﹺﺑﹶﺄﺑﹺﻲ ﹶﺃﻧ
ﻗﹶﺎ ﹶﻝ :ﺯ ﻭ ﺩ ﻙ ﺍﻟﱠﻠ ﻪ ﺍﻟﺘ ﹾﻘﻮﻯ ﻗﹶﺎ ﹶﻝ :ﹺﺯ ﺩﻧﹺﻲ ﻗﹶﺎ ﹶﻝ :ﻭ ﹶﻏ ﹶﻔ ﺮ ﹶﺫﻧﺒ
) (١ﺣﺪﻳﺚ ﺣﺴﻦ ،ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﻟﻜﺘﺎﺑﲔ ﻓﻔﻲ ﻧﻔﺴﻲ ﻣﻨﻪ ﺷﻲﺀ.
ﺃﺧﺮﺟﻪ ﺃﲪﺪ )ﺍﻟﺮﺳﺎﻟﺔ ١٢١/١١ـ ،(١٢٤ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ ،ﺑﺎﺏ ﻣﺎﺟﺎﺀ ﺃﻥ ﺍﷲ ﻛﺘﺐ ﻛﺘﺎﺑﹰﺎ ﻷﻫﻞ ﺍﳉﻨﺔ
ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢١٤١ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ )ﺍﳉﻮﺍﺑﺮﺓ ،٢٥٠/١ﲢﺖ ﺭﻗﻢ ،(٣٥٧ﻭﺍﻟﻨﺴﺎﺋﻲ
ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ،ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ) ،٤٥٢/٦ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١١٤٧٣ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ
ﺍﳌﻔﺮﺩ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ) ،٢٦٤/٢ﲢﺖ ﺭﻗﻢ ،(٤٩٣ﻭﺃﺑﻮﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )ﺗﻘﺮﻳﺐ ﺍﻟﺒﻐﻴﺔ ،٤١٥/٢ﲢﺖ ﺭﻗﻢ
).(٢٦٠٤
ﺐ ﻭﹶﺃﺑﻮ ﹶﻗﺒﹺﻴ ﹴﻞ ﺍ ﺳ ﻤ ﻪ ﺣﻴ ﻲ ﺑ ﻦ ﻫﺎﹺﻧ ﺊ"ﺍﻫـ ﻭﺣﺴﻨﻪ
ﺻﺤﻴﺢ ﹶﻏﺮﹺﻳ
ﺴ ﻦ
ﺚ ﺣ
ﻭﺍﳊﺪﻳﺚ ﻗﺎﻝ ﺍﻟﺘـﺮﻣﺬﻱ ﺭﲪﻪ ﺍﷲ "َ :ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﲢﺖ ﺭﻗﻢ ) ،(٨٤٨ﻭﺣﺴﻨﻪ ﳏﻘﻘﺎ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻔﺮﺩ ﻟﻠﻨﺴﺎﺋﻲ ،ﻭﳏﻘﻖ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ
ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ،ﻭﺿﻌﻔﻪ ﳏﻘﻘﻮ ﺍﳌﺴﻨﺪ ﻣﻦ ﺃﺟﻞ ﺃﰊ ﻗﺒﻴﻞ ﺍﳌﻌﺎﻓﺮﻱ ﺭﺍﻭﻳﻪ ﻋﻦ ﺷﻔﻲ ﺑﻦ ﻣﺎﺗﻊ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ،ﻓﺈﻧﻪ
ﻛﺎﻥ ﻳﻜﺜﺮ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﳝﺔ ﻛﻤﺎ ﰲ ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ﺹ ،٢٧٧ﺃﺛﻨﺎﺀ ﺗﺮﲨﺔ ﻋﺒﻴﺪ ﺑﻦ ﺃﰊ ﻗﺮﺓ .ﻗﻠﺖ :ﺃﺻﻞ ﺍﳊﺪﻳﺚ
ﺻﺤﻴﺢ ﻟﻐﲑﻩ ،ﻓﻘﺪ ﺛﺒﺖ ﻣﻌﻨﺎﻩ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ ﻛﻤﺎ ﺭﺃﻳﺖ ﻗﺒﻞ ﻗﻠﻴﻞ ،ﻭﺫﻛﺮ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻧﻔﺮﺩ ﺑﻪ ﺃﺑﻮﻗﺒﻴﻞ
ﻭﺣﺎﻟﻪ ﺃﻧﻪ ﻛﻤﺎ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﺹ ،٢٨٢ﺃﻧﻪ" :ﺻﺪﻭﻕ ﻳﻬﻢ" ،ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺜﺮ ﺍﻟﻨﻘﻞ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﳝﺔ ،ﻭﺍﻟﻠﻔﻆ ﻫﻨﺎ ﻛﺄﻧﻪ
ﻣﻨﻬﺎ ﻓﺎﻟﺼﻮﺍﺏ ـ ﻋﻨﺪﻱ ـ ﺍﻟﺘﻮﻗﻒ ﰲ ﺫﻛﺮ ﺍﻟﻜﺘﺎﺑﲔ ،ﻭﳛﺴﻦ ﺳﺎﺋﺮ ﺍﳊﺪﻳﺚ ،ﻭﺍﷲ ﺍﻋﻠﻢ.
٣٩
ﺖ").(١
ﺣﻴﹸﺜﻤﺎ ﹸﻛﻨ
ﻗﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻄﻴﺒـﻲ )ﺕ٧٤٣ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﳛﺘﻤﻞ ﺃﻥ ﺍﻟﺮﺟﻞ ﻃﻠﺐ ﺍﻟﺰﺍﺩ
ﺍﳌﺘﻌﺎﺭﻑ ﻓﺄﺟﺎﺑﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲟﺎ ﺃﺟﺎﺑﻪ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺃﻱ :ﺯﺍﺩﻙ ﺃﻥ ﺗﺘﻘﻲ ﳏﺎﺭﻣﻪ
ﻭﲡﺘﻨﺐ ﻣﻌﺎﺻﻴﻪ ،ﻭﻣﻦ ﰒ ﳌﺎ ﻃﻠﺐ ﺍﻟﺰﻳﺎﺩﺓ ﻗﺎﻝ" :ﻭﻏﻔﺮ ﺫﻧﺒﻚ" ﻓﺈﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺟﻨﺲ ﺍﳌﺰﻳﺪ ﻋﻠﻴﻪ ﻭﺭﲟﺎ ﺯﻋﻢ
ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻳﺘﻘﻲ ﺍﷲ ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﻜﻮﻥ ﺗﻘﻮﻯ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﳌﻐﻔﺮﺓ ﻓﺄﺷﺎﺭ ﺑﻘﻮﻟﻪ" :ﻭﻏﻔﺮ ﺫﻧﺒﻚ" ﺃﻥ ﻳﻜﻮﻥ
ﺫﻟﻚ ﺍﻻﺗﻘﺎﺀ ﲝﻴﺚ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﳌﻐﻔﺮﺓ ﰒ ﺗﺮﻗﻰ ﻣﻨﻪ ﺇﱃ ﻗﻮﻟﻪ" :ﻭﻳﺴﺮ ﻟﻚ ﺍﳋﲑ" ﻓﺈﻥ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﺍﳋﲑ ﻟﻠﺠﻨﺲ
ﻓﻴﺘﻨﺎﻭﻝ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ"ﺍﻫـ).(٢
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹸﻛ ﱠﻞ ﺷ ﻲ ٍﺀ
ﻋ ﻦ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤ ﹺﻦ ﺑ ﹺﻦ ﻳﺰﹺﻳ ﺪ ﻋ ﻦ ﺳ ﹾﻠﻤﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ :ﻗﻴ ﹶﻞ ﹶﻟ ﻪ :ﹶﻗ ﺪ ﻋﱠﻠ ﻤ ﹸﻜ ﻢ ﻧﺒﹺﻴ ﹸﻜ ﻢ
ﲔ ﹶﺃ ﻭ ﹶﺃ ﹾﻥ
ﺠ ﻲ ﺑﹺﺎﹾﻟﻴ ﻤ ﹺ
ﺴﺘﻨ ﹺ
ﻂ ﹶﺃ ﻭ ﺑ ﻮ ﹴﻝ ﹶﺃ ﻭ ﹶﺃ ﹾﻥ ﻧ
ﺴﺘ ﹾﻘﹺﺒ ﹶﻞ ﺍﹾﻟ ﻘﺒﹶﻠ ﹶﺔ ﻟﻐﺎﺋ
ﺨﺮﺍ َﺀ ﹶﺓ! ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﺟ ﹾﻞ ﹶﻟ ﹶﻘ ﺪ ﻧﻬﺎﻧﺎ ﹶﺃ ﹾﻥ ﻧ
ﺣﺘﻰ ﺍﹾﻟ
ﺠ ﻲ ﹺﺑ ﺮﺟﹺﻴ ﹴﻊ ﹶﺃ ﻭ ﹺﺑ ﻌ ﹾﻈ ﹴﻢ").(٣
ﺴﺘﻨ ﹺ
ﺠ ﻲ ﹺﺑﹶﺄﹶﻗ ﱠﻞ ﻣ ﻦ ﹶﺛﻠﹶﺎﹶﺛ ﺔ ﹶﺃ ﺣﺠﺎ ﹴﺭ ﹶﺃ ﻭ ﹶﺃ ﹾﻥ ﻧ
ﺴﺘﻨ ﹺ
ﻧ
ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺟﻮﺍﺏ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺑﻘﻮﻟﻪ" :ﺃﺟﻞ" ،ﻟﻠﺴﺎﺋﻞ
ﺍﳌﺸﺮﻙ ﺍﻟﺬﻱ ﺳﺄﻟﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﻬﺰﺍﺀ.
ﻗﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻄﻴﱯ )ﺕ٧٤٣ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﺟﻮﺍﺏ ﺳﻠﻤﺎﻥ ﻣﻦ ﺑﺎﺏ ﺃﺳﻠﻮﺏ
ﺍﳊﻜﻴﻢ؛ ﻷﻥ ﺍﳌﺸﺮﻙ ﳌﺎ ﺍﺳﺘﻬﺰﺃ ﻛﺎﻥ ﻣﻦ ﺣﻘﻪ ﺃﻥ ﻳﻬﺪﺩ ﺃﻭ ﻳﺴﻜﺖ ﻋﻦ ﺟﻮﺍﺑﻪ ﻟﻜﻦ ﻣﺎ ﺍﻟﺘﻔﺖ ﺳﻠﻤﺎﻥ ﺇﱃ
) (١ﺣﺪﻳﺚ ﺣﺴﻦ.
ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ ﰲ ﻛﺘﺎﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﻭﺩﻉ ﺭﺟﻼﹰ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٦٧١ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣـﺬﻱ ﰲ
ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﻭﺩﻉ ﺇﻧﺴﺎﻧﺎﹰ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) (٣٤٤٤ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺍﶈﺎﻣﻠﻲ ﰲ ﻛﺘﺎﺏ
ﺍﻟﺪﻋﺎﺀ ﺹ ،٩٨ﲢﺖ ﺭﻗﻢ ) (٩ﺑﻨﺤﻮﻩ ،ﻭﺍﳋﺮﺍﺋﻄﻲ )ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻛﺘﺎﺏ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻟﻠﺨﺮﺍﺋﻄﻲ ،ﺍﻧﺘﻘﺎﺀ ﺃﰊ ﻃﺎﻫﺮ
ﺍﻟﺴﻠﻔﻲ ﺹ ،١٨٠ﲢﺖ ﺭﻗﻢ (٤١٦ﺑﻨﺤﻮﻩ ،ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺪﻋﺎﺀ ) ،١١٨٠/٢ﲢﺖ ﺭﻗﻢ ،(٨١٧ﺑﻨﺤﻮﻩ ،ﻭﺍﺑﻦ ﺍﻟﺴﲏ
ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ،ﺹ٢٣٦ـ ،٢٣٧ﲢﺖ ﺍﻷﺭﻗﺎﻡ ) (٥٠٣-٥٠٢ﺑﻨﺤﻮﻩ ،ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﺑﺎﺏ
ﺳﻨﺔ ﺍﻟﺘﻮﺩﻳﻊ ﳌﻦ ﻳﺮﻳﺪ ﺍﻟﺴﻔﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ )٤٢٢/٢ﺣﺪﻳﺚ ﺭﻗﻢ (٢٥٢٢ﲟﺜﻠﻪ.
ﺐ" ،ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣـﺬﻱ )" :(١٥٦/٣ﺣﺴﻦ
ﺴ ﻦ ﹶﻏﺮﹺﻳ
ﺚ ﺣ
ﻭﺍﳊﺪﻳﺚ ﻗﺎﻝ ﺍﻟﺘـﺮﻣﺬﻱ " :ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﺻﺤﻴﺢ"ﺍﻫـ ﻗﻠﺖ :ﻭﺳﻨﺪ ﺍﻟﺘﺮﻣـﺬﻱ ﺣﺴﻦ ،ﻭﻳﺘﻘﻮﻯ ﺑﺴﻨﺪ ﺍﻟﺪﺍﺭﻣﻲ ،ﻭﻳﺘﺮﻗﻰ ﺇﱃ ﺍﻟﺼﺤﻴﺢ ﻟﻐﲑﻩ.
) (٢ﻧﻘﻠﻪ ﰲ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ).(١٢٦/٣
) (٣ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﺍﻻﺳﺘﻄﺎﺑﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٦٢
٤٠
ﺍﺳﺘﻬﺰﺍﺋﻪ ﻭﺃﺧﺮﺝ ﺍﳉﻮﺍﺏ ﳐﺮﺝ ﺍﳌﺮﺷﺪ ﺍﻟﺬﻱ ﻳﺮﺷﺪ ﺍﻟﺴﺎﺋﻞ ﺍﺪ ﻳﻌﲏ :ﻟﻴﺲ ﻫﺬﺍ ﻣﻜﺎﻥ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﻞ ﻫﻮ ﺟﺪ
ﻭﺣﻖ ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ ﺗﺮﻙ ﺍﻟﻌﻨﺎﺩ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ"ﺍﻫـ).(١
ﻭﺗﻌﻘﺒﻪ ﺃﺑﻮﺍﳊﺴﻦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﳍﺎﺩﻱ ﺍﻟﺴﻨﺪﻱ ﺍﻟﻜﺒﲑ )ﺕ١١٣٨ﻫـ( ﺭﲪﻪ ﺍﷲ ﺑﻘﻮﻟﻪ:
"ﻭﺍﻷﻗﺮﺏ ﺃﻧﻪ ﺭﺩ ﻟﻪ ﺑﺄﻥ ﻣﺎ ﺯﻋﻤﻪ ﺳﺒﺒﺎ ﻟﻼﺳﺘﻬﺰﺍﺀ ﻟﻴﺲ ﺑﺴﺒﺐ ﻟﻪ ﺣﱴ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺼﺮﺣﻮﻥ ﺑﻪ ﻋﻨﺪ ﺍﻷﻋﺪﺍﺀ
ﻭﺃﻳﻀﺎ ﻫﻮ ﺃﻣﺮ ﳛﺴﻨﻪ ﺍﻟﻌﻘﻞ ﻋﻨﺪ ﻣﻌﺮﻓﺔ ﺗﻔﻀﻴﻠﻪ ﻓﻼ ﻋﱪﺓ ﺑﺎﻻﺳﺘﻬﺰﺍﺀ ﺑﻪ ﺑﺴﺒﺐ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻣﺮ ﻳﺴﺘﻘﺒﺢ ﺫﻛﺮﻩ
ﰲ ﺍﻹﲨﺎﻝ ﻭﺍﳉﻮﺍﺏ ﺑﺎﻟﺮﺩ ﻻ ﻳﺴﻤﻰ ﺑﺎﺳﻢ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻓﻠﻴﺘﺄﻣﻞ"ﺍﻫـ).(٢
ﻗﻠﺖ :ﺗﺄﻣﻠﺖ ﺫﻟﻚ ﻓﻮﺟﺪﺕ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻄﻴﱯ ﺭﲪﻪ ﺍﷲ ،ﺇﺫ ﺍﳉﻮﺍﺏ ﺑﺎﻟﺮﺩ ﺿﻤﻨﹰﺎ ﻣﻦ ﺍﻷﺳﻠﻮﺏ
ﺍﳊﻜﻴﻢ ،ﻓﻘﺪ ﺣﺼﻠﺖ ﻓﻴﻪ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺴﺎﺋﻞ ﲟﺎ ﻻ ﻳﺘﻮﻗﻌﻪ ﺃﻭ ﻳﺘﺮﻗﺒﻪ ،ﻛﻤﺎ ﺣﺼﻞ ﺇﺭﺷﺎﺩ ﻟﻠﺴﺎﺋﻞ ﺇﱃ ﻣﺎ ﻫﻮ
ﺍﻷﺟﺪﺭ ﻭﺍﻷﻭﱃ ﺑﻪ ،ﻭﺍﻷﺻﻞ ﰲ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺃﻥ ﳛﺼﻞ ﻓﻴﻪ ﺭﺩ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ،ﺇﻣﺎ ﺑﺈﺭﺷﺎﺩﻩ ﺇﱃ ﻣﺎ ﻫﻮ
ﺍﻷﺣﻖ ﻭﺍﻷﺟﺪﺭ ﺑﻪ ﺃﻥ ﻳﺴﺄﻝ ﻋﻨﻪ ،ﺃﻭ ﲜﻮﺍﺑﻪ ﻭﺇﺭﺷﺎﺩﻩ ﺇﱃ ﺑﻴﺎﻥ ﺃﻣﻮﺭ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﳏﻞ ﺳﺆﺍﻟﻪ ﻛﺎﻥ ﺍﻷﺟﺪﺭ
ﻭﺍﻷﻭﱃ ﲝﺎﻟﻪ ﺃﻥ ﻳﺴﺄﻝ ﻋﻨﻬﺎ.
) (١ﻧﻘﻠﻪ ﺍﻟﺴﻨﺪﻱ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﻟﻨﺴـﺎﺋﻲ ).(٤٢/١
) (٢ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﻟﻨﺴـﺎﺋﻲ ).(٤٢/١
٤١
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ
ﻀ ﹶﺔ{ ]ﺍﻟﺘﻮﺑﺔ [٣٤:ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ﻣ ﻊ ﺍﻟﻨﹺﺒ ﻲ
ﺐ ﻭﺍﹾﻟ ﻔ
ﺖ }ﻭﺍﱠﻟﺬﻳ ﻦ ﻳ ﹾﻜﹺﻨﺰﻭ ﹶﻥ ﺍﻟ ﱠﺬ ﻫ
ﻋ ﻦ ﹶﺛ ﻮﺑﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ" :ﹶﻟﻤﺎ ﻧ ﺰﹶﻟ
ﻱ ﺍﹾﻟﻤﺎ ﹺﻝ ﺧﻴ ﺮ
ﻀﺔ ﻣﺎ ﹸﺃﻧ ﹺﺰ ﹶﻝ ﹶﻟ ﻮ ﻋﻠ ﻤﻨﺎ ﹶﺃ
ﺐ ﻭﺍﹾﻟ ﻔ
ﺻﺤﺎﹺﺑ ﻪ :ﹸﺃﻧ ﹺﺰ ﹶﻝ ﻓﻲ ﺍﻟ ﱠﺬ ﻫ ﹺ
ﺾ ﹶﺃ
ﺾ ﹶﺃ ﺳﻔﹶﺎ ﹺﺭ ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ ﺑ ﻌ
ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠﻢ ﻓﻲ ﺑ ﻌ ﹺ
ﻀﹸﻠ ﻪ ﻟﺴﺎ ﹲﻥ ﺫﹶﺍ ﻛ ﺮ ﻭﹶﻗ ﹾﻠ
ﺨ ﹶﺬﻩ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﹾﻓ
ﹶﻓﻨﺘ
ﺐ ﺷﺎﻛ ﺮ ﻭ ﺯ ﻭ ﺟ ﹲﺔ ﻣ ﺆ ﻣﻨ ﹲﺔ ﺗﻌﻴﻨ ﻪ ﻋﻠﹶﻰ ﹺﺇﳝﺎﹺﻧ ﻪ").(١
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﺣﻴﺚ ﻛﺎﻥ ﺳﺆﺍﳍﻢ ﻋﻦ ﺍﳌﺎﻝ ،ﻭﺍﳉﻮﺍﺏ ﺍﳌﻄﺎﺑﻖ ﺃﻥ ﻳﺴﻤﻲ ﳍﻢ ﻣﻦ ﺃﻧﻮﺍﻉ
ﻀﹸﻠ ﻪ ﻟﺴﺎ ﹲﻥ ﺫﹶﺍ ﻛ ﺮ
ﺍﻷﻣﻮﺍﻝ ﻣﺎ ﻫﻮ ﺧﲑ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ،ﻭﻟﻜﻨﻪ ﻋﺪﻝ ﻋﻨﻪ ﻭﺃﺟﺎﻢ ﺑﻐﲑ ﻣﺎ ﻳﺘﺮﻗﺒﻮﻥ ،ﻓﻘﺎﻝ" :ﹶﺃ ﹾﻓ
ﺐ ﺷﺎﻛ ﺮ ﻭ ﺯ ﻭ ﺟ ﹲﺔ ﻣ ﺆ ﻣﻨ ﹲﺔ ﺗﻌﻴﻨ ﻪ ﻋﻠﹶﻰ ﹺﺇﳝﺎﹺﻧ ﻪ" ،ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺇﺭﺷﺎﺩ ﳍﻢ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﺟﺪﺭ ﻭﺍﻷﻭﱃ ﻢ ﺃﻥ
ﻭﹶﻗ ﹾﻠ
ﻳﺴﺄﻟﻮﺍ ﻋﻨﻪ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻳﻦ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺴﻌﻰ ﺇﱃ ﺍﲣﺎﺫﻩ).(٢
) (١ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ.
ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٢٨٢ ،٢٧٨/٥ﻭﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ
) ،(٣٠٩٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ﺃﻓﻀﻞ ﺍﻟﻨﺴﺎﺀ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٨٥٦ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )ﺗﻘﺮﻳﺐ
ﺍﻟﺒﻐﻴﺔ ٣٧٣/٣ﲢﺖ ﺭﻗﻢ )٤٠٩٤ـ .(٤٠٩٥ﻣﻦ ﻃﺮﻳﻖ ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ﻋﻦ ﺛﻮﺑﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ
ﺠ ﻌ ﺪ ﺳ ﻤ ﻊ ﻣ ﻦ
ﺖ ﹶﻟ ﻪ :ﺳﺎﻟ ﻢ ﺑ ﻦ ﹶﺃﺑﹺﻲ ﺍﹾﻟ
ﺤ ﻤ ﺪ ﺑ ﻦ ﹺﺇ ﺳﻤﻌﺎﻳ ﹶﻞ ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﻣ
ﺴﻦ ،ﺳﹶﺄﹾﻟ
ﺚ ﺣ
)ﺕ٢٧٩ﻫـ( ﺭﲪﻪ ﺍﷲ " :ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠﻢ؟ ﻗﹶﺎ ﹶﻝ :ﺳ ﻤ ﻊ ﻣ ﻦ ﺟﺎﹺﺑ ﹺﺮ ﺑ ﹺﻦ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ
ﺏ ﺍﻟﻨﹺﺒ ﻲ
ﺤﺎ ﹺ
ﺻ
ﺖ ﹶﻟ ﻪ :ﻣ ﻤ ﻦ ﺳ ﻤ ﻊ ﻣ ﻦ ﹶﺃ
ﹶﺛ ﻮﺑﺎ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻟﹶﺎ .ﹶﻓ ﹸﻘ ﹾﻠ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ"ﺍﻫـ
ﺏ ﺍﻟﻨﹺﺒ ﻲ
ﺻﺤﺎ ﹺ
ﻚ ﻭ ﹶﺫ ﹶﻛ ﺮ ﹶﻏﻴ ﺮ ﻭﺍ ﺣ ﺪ ﻣﻦ ﹶﺃ
ﺲ ﺑ ﹺﻦ ﻣﺎﻟ
ﻭﹶﺃﻧ ﹺ
ﻭﻟﻠﺤﺪﻳﺚ ﺷﺎﻫﺪ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) (٣٦٦/٥ﻣﻦ ﻃﺮﻳﻖ ﺷﻌﺒﺔ )ﺕ١٦٠ﻫـ( ﻋﻦ ]ﺳﻠﻢ[ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﰊ
ﺍﳍﺬﻳﻞ ﻋﻦ ﺻﺤﺎﰊ ﱂ ﻳﺴﻢ ،ﻭﺻﺤﺢ ﺳﻨﺪﻩ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﲢﺖ ﺍﳊﺪﻳﺚ ﺭﻗﻢ ) ،(٢١٧٦ﻭﺑﻪ ﻣﻊ ﺷﻮﺍﻫﺪ
ﺃﺧﺮﻯ ﺣﺴﻦ ﺍﻷﻟﺒﺎﱐ ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ ﻭﺃﻭﺭﺩﻩ ﰲ ﺍﻟﺼﺤﻴﺤﺔ ﲢﺖ ﺭﻗﻢ ).(٢١٧٦
) (٢ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ).(١٦/٣
٤٢
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻫ ﹾﻞ ﻓﻲ
ﻋ ﻦ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ﹺﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ﻋ ﻦ ﹶﺃﺑﹺﻴ ﻪ" :ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﺳﺄﹶ ﹶﻝ ﺍﻟﻨﹺﺒ ﻲ
ﻚ
ﺱ ﻣ ﻦ ﻳﺎﻗﹸﻮﺗ ﺔ ﺣ ﻤﺮﺍ َﺀ ﻳ ﻄ ﲑ ﹺﺑ
ﺤ ﻤ ﹶﻞ ﻓﻴﻬﺎ ﻋﻠﹶﻰ ﹶﻓ ﺮ ﹴ
ﺠﻨ ﹶﺔ ﹶﻓﻠﹶﺎ ﺗﺸﺎ ُﺀ ﹶﺃ ﹾﻥ ﺗ
ﻚ ﺍﹾﻟ
ﺠﻨ ﺔ ﻣ ﻦ ﺧﻴﻞﹴ؟ ﻗﹶﺎ ﹶﻝ :ﺇﹺﻥ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺩﺧﹶﻠ
ﺍﹾﻟ
ﺠﻨ ﺔ ﻣ ﻦ ﹺﺇﹺﺑﻞﹴ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﻠ ﻢ ﻳ ﹸﻘ ﹾﻞ ﹶﻟ ﻪ ﻣﹾﺜ ﹶﻞ ﻣﺎ
ﺖ ﻗﹶﺎ ﹶﻝ :ﻭ ﺳﹶﺄﹶﻟ ﻪ ﺭ ﺟ ﹲﻞ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻫ ﹾﻞ ﻓﻲ ﺍﹾﻟ
ﺚ ﺷﹾﺌ
ﺠﻨ ﺔ ﺣﻴ ﹸ
ﻓﻲ ﺍﹾﻟ
ﺕ ﻋﻴﻨ
ﻚ ﻭﹶﻟ ﱠﺬ
ﺴ
ﺖ ﻧ ﹾﻔ
ﻚ ﻓﻴﻬﺎ ﻣﺎ ﺍ ﺷﺘ ﻬ
ﺠﻨ ﹶﺔ ﻳ ﹸﻜ ﻦ ﻟﹶ
ﻚ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ
ﻗﹶﺎ ﹶﻝ ﻟﺼﺎ ﺣﹺﺒ ﻪ ﻗﹶﺎ ﹶﻝ :ﹺﺇ ﹾﻥ ﻳ ﺪ ﺧ ﹾﻠ
ﻚ").(١
) (١ﺣﺴﻦ ﻟﻐﲑﻩ.
ﺃﺧﺮﺟﻪ ﺃﺑـﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ ﰲ ﻣﺴﻨﺪﻩ ﺹ ،١٠٨ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٨٠٦ﻭ ﺃﲪﺪ ) ،(٣٥٢/٥ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ
ﺻﻔﺔ ﺍﳉﻨﺔ ،ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺻﻔﺔ ﺧﻴﻞ ﺍﳉﻨﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٥٤٣ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺻﻔﺔ ﺍﳉﻨﺔ ﺹ ،١٦٣ﲢﺖ ﺭﻗﻢ
) ،(٤٢٥ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﺹ ،٢٣٤ﲢﺖ ﺭﻗﻢ )٣٩٣ـ ،(٣٩٤ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺴﻌﻮﺩﻱ ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻣﺮﺛﺪ
ﻼ ﺳﺄﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻞ ﰲ ﺍﳉﻨﺔ ﺧﻴﻞ؟ ،"...ﻭﻫﺬﺍ ﺳﻨﺪ ﺿﻌﻴﻒ
ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺭﺟ ﹰ
ﻟﻀﻌﻒ ﺍﳌﺴﻌﻮﺩﻱ ﻓﺈﻧﻪ ﺗﻐﲑ ﻗﺒﻞ ﻣﻮﺗﻪ ،ﻭﺭﻭﺍﻳﺔ ﻋﺎﺻﻢ ﺑﻦ ﻋﻠﻲ ﻭﻳﺰﻳﺪ ﺑﻦ ﻫـﺎﺭﻭﻥ ﺭﻭﺍﻳﺘﻬﻤﺎ ﻋﻨﻪ ﺑﻌﺪ ﺗﻐﲑﻩ ،ﻛﻤﺎ ﻧﺒﻪ
ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﻨﲑﺍﺕ ﺹ ،٢٨٨ﻟﻜﻦ ﺟﺎﺀﺕ ﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ،ﻣﻨﻬﺎ :ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﳌﺒـﺎﺭﻙ ﰲ ﺍﻟﺰﻫﺪ
)ﺯﻳﺎﺩﺍﺕ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ﺹ ،٧٧ﲢﺖ ﺭﻗﻢ ،٢٧١ﰲ ﺫﻳﻞ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ( ،ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﻐﻮﻱ ﰲ
ﻂ ﻋ ﻦ ﺍﻟﻨﹺﺒ ﻲ
ﺷﺮﺡ ﺍﻟﺴﻨﺔ ) ،(٢٢٢/١٥ﻣﻦ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻃﺮﻳﻖ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻋ ﻦ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹶﺔ ﺑ ﹺﻦ ﻣ ﺮﹶﺛ ﺪ ﻋ ﻦ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤ ﹺﻦ ﺑ ﹺﻦ ﺳﺎﹺﺑ
ﻱ" ،ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ
ﺴﻌﻮ ﺩ
ﺚ ﺍﹾﻟ ﻤ
ﺻ ﺢ ﻣ ﻦ ﺣﺪﻳ
ﺤ ﻮ ﻩ ﹺﺑ ﻤ ﻌﻨﺎ ﻩ" .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ " :ﻭ ﻫﺬﹶﺍ ﹶﺃ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻧ
)ﺕ٨٥٢ﻫـ( ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻹﺻﺎﺑﺔ ) (١٤٩/٣ﻣﻔﺴﺮﹰﺍ ﻋﺒﺎﺭﺓ ﺍﻟﺘﺮﻣـﺬﻱ" :ﻳﺮﻳﺪ ﻋﻠﻰ ﻗﺎﻋﺪﻢ :ﺃﻥ ﻃﺮﻳﻖ ﺍﳌﺮﺳﻞ ﺇﺫﺍ
ﻛﺎﻧﺖ ﺃﻗﻮﻯ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺘﺼﻞ ﺭﺟﺢ ﺍﳌﺮﺳﻞ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻝ"ﺍﻫـ ،ﻭﻫﺬﺍ ﻣﺮﺳﻞ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻭﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺳﺎﺑﻂ
ﺗﺎﺑﻌﻲ ﺛﻘﺔ ﻛﺜﲑ ﺍﻹﺭﺳﺎﻝ ،ﺍﻧﻈﺮ ﻛﻼﻡ ﳏﻘﻖ )ﺷﺮﺡ ﺍﻟﺴﻨﺔ( .ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻠﻰ ﻋﻠﻘﻤﺔ ﺑﻦ ﻣﺮﺛﺪ ،ﻓﺮﻭﺍﻩ ﺣﻨﺶ ﺑﻦ
ﺍﳊﺎﺭﺙ ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻣﺮﺛﺪ ﻋﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺳﺎﻋﺪﺓ ﻗﺎﻝ :ﻛﻨﺖ ﺃﺣﺐ ﺍﳋﻴﻞ ،ﻓﻘﻠﺖ ،"...:ﻓﺠﻌﻠﻪ ﻣﻦ ﺣﺪﻳﺚ
ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺳﺎﻋﺪﺓ ،ﺃﺧﺮﺟﻬﺎ ﺃﺑﻮﻧﻌﻴﻢ ﺍﻷﺻﺒﻬـﺎﱐ ﰲ ﺻﻔﺔ ﺍﳉﻨﺔ ﺹ ،١٦٣ﲢﺖ ﺭﻗﻢ ) ،(٤٢٤ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺒﻌﺚ
ﻭﺍﻟﻨﺸﻮﺭ ﺹ ،٢٣٥ﲢﺖ ﺭﻗﻢ ) .(٣٩٦ﻭﺭﻭﺍﻩ ﺣﻨﺶ ﺑﻦ ﺍﳊﺎﺭﺙ ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻣﺮﺛﺪ ﻋﻦ ﻋﻤﲑ ﺑﻦ ﺳﺎﻋﺪﺓ ،ﻓﺠﻌﻠﻪ ﻣﻦ
ﺣﺪﻳﺚ ﻋﻤﲑ ﺑﻦ ﺳﺎﻋﺪﺓ ،ﺃﺧﺮﺟﻬﺎ ﺃﺑﻮﻧﻌﻴـﻢ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﺻﻔﺔ ﺍﳉﻨﺔ ﺹ ،١٦٣ﲢﺖ ﺭﻗﻢ ) ،(٤٢٤ﻟﻜﻦ ﺫﻛﺮ ﺍﺑﻦ
ﺣﺠﺮ )ﺕ٨٥٢ﻫـ( ﺭﲪﻪ ﺍﷲ ،ﰲ ﺍﻹﺻﺎﺑﺔ ) ،(٣٩٩/٢ﺃﻥ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﺳﺎﺑﻂ ﻫﻲ ﺍﶈﻔﻮﻇﺔ ،ﻭﺍﻧﻈﺮ ﺍﻹﺻﺎﺑﺔ
) .(١٤٩/٣ﻭﻭﺟﻪ ﺍﳊﻜﻢ ﺑﺸﺬﻭﺫ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻏﲑ ﺍﺑﻦ ﺳﺎﺑﻂ ﺃﻥ ﺳﻔﻴﺎﻥ ﺃﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻣﻦ ﺣﻨﺶ ﺑﻦ ﺣﺎﺭﺙ ،ﻭﳐﺎﻟﻔﺔ
ﺍﳌﺮﺟﻮﺡ ﻟﻸﺭﺟﺢ ﺷﺬﻭﺫ .ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﺮﺳﻞ ﺍﶈﻔﻮﻅ ﻋﻦ ﺍﺑﻦ ﺳﺎﺑﻂ ﻳﻘﻮﻱ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ،ﻭﻳﺸﻬﺪ ﻟﻪ
ﺃﻳﻀﹰﺎ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ) ،ﺍﻧﻈﺮ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺘﺎﱄ( ،ﻭﻟﻪ ﺷﺎﻫﺪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻟﻪ ﻋﻨﻪ ﺛﻼﺛﺔ ﻃﺮﻕ ﺃﺧﺮﺟﻬﺎ
ﺃﺑﻮ ﻧﻌﻴـﻢ ﰲ ﺻﻔﺔ ﺍﳉﻨﺔ ﺹ ،١٦٤ﲢﺖ ﺭﻗﻢ )٤٢٦ـ .(٤٢٧
٤٣
]ﺗﻘﺪﻳﺮ ﺍﻟﻜﻼﻡ :ﺇﻥ ﺃﺩﺧﻠﻚ ﺍﳉﻨﺔ ﺍﷲ ﻓﻼ ﺗﺸﺎﺀ ﺃﻥ ﲢﻤﻞ ﻋﻠﻰ ﻓﺮﺱ ﻛﺬﻟﻚ ﺇﻻ ﲪﻠﺖ ﻋﻠﻴﻪ .ﻭﺍﳌﻌﲎ :ﺃﻧﻪ ﻣﺎ
ﻣﻦ ﺷﻲﺀ ﺗﺸﺘﻬﻴﻪ ﺍﻷﻧﻔﺲ ﺇﻻ ﻭﲡﺪﻩ ﰲ ﺍﳉﻨﺔ ﻛﻴﻒ ﺷﺎﺀﺕ ﺣﱴ ﻟﻮ ﺍﺷﺘﻬﻴﺖ ﺃﻥ ﺗﺮﻛﺐ ﻓﺮﺳﹰﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ
ﻟﻮﺟﺪﺗﻪ ﻭﲤﻜﻨﺘﻪ ﻣﻨﻪ.
ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ :ﺇﻥ ﺃﺩﺧﻠﻚ ﺍﷲ ﺍﳉﻨﺔ ﻓﻼ ﺗﺸﺎﺀ ﺃﻥ ﻳﻜﻮﻥ ﻟﻚ ﻣﺮﻛﺐ ﻣﻦ ﻳﺎﻗﻮﺗﻪ ﲪﺮﺍﺀ ﻳﻄﲑ ﺑﻚ
ﺣﻴﺚ ﺷﺌﺖ ﻭﻻ ﺗﺮﺿﻰ ﺑﻪ ﻓﺘﻄﻠﺐ ﻓﺮﺳﹰﺎ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﲡﺪﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﻘﻴﻘﺔ ﻭﺻﻔﺔ.
ﻭﺍﳌﻌﲎ :ﻓﻴﻜﻮﻥ ﻟﻚ ﻣﻦ ﺍﳌﺮﺍﻛﺐ ﻣﺎ ﻳﻐﻨﻴﻚ ﻋﻦ ﺍﻟﻔﺮﺱ ﺍﳌﻌﻬﻮﺩ .ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻭﺍﻳﺔ
ﺍﻷﺧﺮﻯ) (١ﻭﻫﻮ" :ﺇﻥ ﺃﺩﺧﻠﺖ ﺍﳉﻨﺔ ﺃﺗﻴﺖ ﺑﻔﺮﺱ ﻣﻦ ﻳﺎﻗﻮﺗﻪ ﻟﻪ ﺟﻨﺎﺣﺎﻥ ﻓﺤﻤﻠﺖ ﻋﻠﻴﻪ" ﻭﻟﻌﻠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﳌﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﲔ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﺮﺍﻛﺐ ﺍﳉﻨﺔ ﻭﻣﺮﺍﻛﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺘﻔﺎﻭﺕ ﻋﻠﻰ ﺍﻟﺘﺼﻮﻳﺮ
ﻭﺍﻟﺘﻤﺜﻴﻞ ﻣﺜﻞ ﻓﺮﺱ ﺍﳉﻨﺔ ﰲ ﺟﻮﻫﺮﻩ ﲟﺎ ﻫﻮ ﻋﻨﺪﻧﺎ ﺃﺛﺒﺖ ﺍﳉﻮﺍﻫﺮ ﻭﺃﺩﻭﺳﻬﺎ ﻭﺟﻮﺩﹰﺍ ﻭﺃﻧﺼﻌﻬﺎ ﻟﻮﻧﹰﺎ ﻭﺃﺻﻔﺎﻫﺎ
ﺟﻮﻫﺮﹰﺍ ﻭﰲ ﺷﺪﺓ ﺣﺮﻛﺘﻪ ﻭﺳﺮﻋﺔ ﺍﻧﺘﻘﺎﻟﻪ ﺑﺎﻟﻄﲑ ،ﻭﺃﻛﺪ ﺫﻟﻚ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﺑﻘﻮﻟﻪ" :ﺟﻨﺎﺣﺎﻥ".
ﻗﺎﻝ ﺍﻟﻄﻴﺒـﻲ :ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺘﻮﺭﺑﺸﱵ) ،(٢ﻭﺗﻘﺪﻳﺮ ﻗﻮﻟﻪ" :ﺇﻻ ﲪﻠﺖ" ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﺮﻭﻱ
ﻗﻮﻟﻪ ﺇﻻ ﻓﻌﻠﺖ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﳌﻔﻌﻮﻝ ﻓﺈﻧﻪ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻍ ﺃﻱ ﻻ ﺗﻜﻮﻥ ﲟﻄﻠﻮﺑﻚ ﺇﻻ ﻣﺴﻌﻔﹰﺎ ﺇﺫﺍ ﺗﺮﻙ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﻔﺎﻋﻞ
ﻛﺎﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻓﻼ ﺗﻜﻮﻥ ﲟﻄﻠﻮﺑﻚ ﺇﻻ ﻓﺎﺋﺰﺍﹰ ،ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻮﺟﻬﲔ ﺍﻟﺴﺎﺑﻘﲔ ﻗﺮﻳﺐ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ،
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﺃ ﻋﺮﺍﹺﺑ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ:
ﺏ ﻗﹶﺎ ﹶﻝ :ﹶﺃﺗﻰ ﺍﻟﻨﹺﺒ ﻲ
) (١ﻭﻫﻲ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻟﻔﻈﻬﺎ :ﻋ ﻦ ﹶﺃﺑﹺﻲ ﹶﺃﻳﻮ
ﺱ
ﺖ ﹺﺑ ﹶﻔ ﺮ ﹴ
ﺠﻨ ﹶﺔ ﹸﺃﺗﻴ
ﺖ ﺍﹾﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﹺﺇ ﹾﻥ ﹸﺃ ﺩ ﺧ ﹾﻠ
ﺠﻨ ﺔ ﺧﻴﻞﹲ؟ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺨﻴ ﹶﻞ ﹶﺃﻓﻲ ﺍﹾﻟ
ﺐ ﺍﹾﻟ
ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹸﺃ ﺣ
ﺐ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺳ ﻮ ﺭ ﹶﺓ
ﺻ ﹴﻞ ﻫ ﻮ ﺍﺑ ﻦ ﺍﻟﺴﺎﺋ ﹺ
ﺖ" .ﺟﺎﺀ ﻣﻦ ﻃﺮﻳﻖ ﻭﺍ
ﺚ ﺷﹾﺌ
ﻚ ﺣﻴ ﹸ
ﺖ ﻋﹶﻠﻴ ﻪ ﹸﺛ ﻢ ﻃﹶﺎ ﺭ ﹺﺑ
ﺤ ﻤ ﹾﻠ
ﻣ ﻦ ﻳﺎﻗﹸﻮﺗ ﺔ ﹶﻟ ﻪ ﺟﻨﺎﺣﺎﻥ ﹶﻓ
ﺨﻴﻞ "...ﺍﳊﺪﻳﺚ ،ﺃﺧﺮﺟﻪ
ﺐ ﺍﹾﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﺃ ﻋﺮﺍﹺﺑﻲ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹺﺇﻧﻲ ﹸﺃ ﺣ
ﺏ ﻗﹶﺎ ﹶﻝ :ﹶﺃﺗﻰ ﺍﻟﻨﹺﺒ ﻲ
ﻋ ﻦ ﹶﺃﺑﹺﻲ ﹶﺃﻳﻮ
ﺍﻟﺘﺮﻣـﺬﻱ ،ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺴﻪ ﲢﺖ ﺭﻗﻢ ) ،(٢٥٤٤ﻭﺃﺑﻮﻧﻌﻴﻢ ﰲ ﺻﻔﺔ ﺍﳉﻨﺔ ﺹ ،١٦٢ﲢﺖ ﺭﻗﻢ )،(٤٢٣
ﺲ
ﺚ ﹶﻟﻴ
ﺹ ،١٦٥ﲢﺖ ﺭﻗﻢ ) ،(٤٢٨ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ١٨٠/٤ﲢﺖ ﺭﻗﻢ ،(٤٠٧٥ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ " :ﻫﺬﹶﺍ ﺣﺪﻳ ﹲ
ﻒ ﻓﻲ
ﻀ ﻌ
ﺏ ﻳ
ﺏ ﹺﺇﻟﱠﺎ ﻣ ﻦ ﻫﺬﹶﺍ ﺍﹾﻟ ﻮ ﺟ ﻪ ﻭﹶﺃﺑﻮ ﺳ ﻮ ﺭ ﹶﺓ ﻫ ﻮ ﺍﺑ ﻦ ﹶﺃﺧﻲ ﹶﺃﺑﹺﻲ ﹶﺃﻳﻮ
ﺚ ﹶﺃﺑﹺﻲ ﹶﺃﻳﻮ
ﻱ ﻭﻟﹶﺎ ﻧ ﻌ ﹺﺮﹸﻓ ﻪ ﻣ ﻦ ﺣﺪﻳ
ﹺﺇﺳﻨﺎ ﺩ ﻩ ﺑﹺﺎﹾﻟ ﹶﻘ ﹺﻮ
ﺤ ﻤ ﺪ ﺑ ﻦ ﹺﺇ ﺳ ﻤﻌﻴ ﹶﻞ]ﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ:ﺇﲰﺎﻋﻴﻞ[ ﻳﻘﹸﻮ ﹸﻝ :ﹶﺃﺑﻮ ﺳ ﻮ ﺭ ﹶﺓ ﻫﺬﹶﺍ
ﲔ ﹺﺟﺪﺍ .ﻗﹶﺎ ﹶﻝ :ﻭ ﺳ ﻤﻌﺖ ﻣ
ﺤﻴﻰ ﺑ ﻦ ﻣ ﻌ ﹴ
ﺿ ﻌ ﹶﻔ ﻪ ﻳ
ﺚ
ﺤﺪﻳ
ﺍﹾﻟ
ﺏ ﻟﹶﺎ ﻳﺘﺎﺑ ﻊ ﻋﹶﻠﻴﻬﺎ"ﺍﻫـ ،ﻟﻜﻦ ﻳﺸﻬﺪ ﻟﻪ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﺳﺎﺑﻂ ﻣﺮﺳﻼﹰ ،ﻭﻣﺎ ﺟﺎﺀ
ﺚ ﻳ ﺮﻭﹺﻱ ﻣﻨﺎ ﻛ ﲑ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﹶﺃﻳﻮ
ﺤﺪﻳ
ﻣﻨ ﹶﻜ ﺮ ﺍﹾﻟ
ﻋﻦ ﺑﺮﻳﺪﺓ ،ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﻗﺪ ﺧﺮﺟﺘﻬﺎ ﰲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ،ﻓﻴﺘﺮﻗﻰ ﺍﳊﺪﻳﺚ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳊﺴﻦ ﻟﻐﲑﻩ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
) (٢ﻫﻮ ﻓﻀﻞ ﺍﷲ ﺣﺴﲔ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮﻋﺒﺪﺍﷲ ،ﺍﻟﺘﻮﺭﺑﺸﱵ )ﺕ ﰲ ﺣﺪﻭﺩ٦٦٠ﻫـ( ،ﳏﺪﺙ ﻓﻘﻴﻪ ،ﻟﻪ ﺷﺮﺡ ﻟﻠﻤﺼﺎﺑﻴﺢ
ﺍﲰﻪ" :ﺍﳌﻴﺴﺮ" .ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻻﺑﻦ ﺍﻟﺴﺒﻜﻲ ) ،(٣٤٩/٨ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ ).(٧٥/٨
٤٤
ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﺳﺄﻝ ﻋﻦ ﺍﻟﻔﺮﺱ ﺍﳌﺘﻌﺎﺭﻑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺄﺟﺎﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺎ ﰲ ﺍﳉﻨﺔ ﺃﻱ ﺍﺗﺮﻙ ﻣﺎ ﻃﻠﺒﺘﻪ،
ﻓﺈﻧﻚ ﻣﺴﺘﻐﻦ ﻋﻨﻪ ﺬﺍ ﺍﳌﺮﻛﺐ ﺍﳌﻮﺻﻮﻑ ﺍﻧﺘﻬﻰ[).(١
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﻼ ﺳﺄﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ :ﺃﻱ ﺍﻟﺒﻘﺎﻉ ﺷﺮ؟ ﻗﺎﻝ :ﻻ
ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻗﺎﻝ :ﺇﻥ ﺭﺟ ﹰ
ﺃﺩﺭﻱ ﺣﱴ ﺃﺳﺄﻝ ﺟﱪﻳﻞ! ﻓﺴﺄﻝ ﺟﱪﻳﻞ ﻓﻘﺎﻝ :ﻻ ﺃﺩﺭﻱ ﺣﱴ ﺃﺳﺄﻝ ﻣﻴﻜﺎﺋﻴﻞ ،ﻓﺠﺎﺀ ﻓﻘﺎﻝ :ﺧﲑ ﺍﻟﺒﻘﺎﻉ ﺍﳌﺴﺎﺟﺪ
ﻭﺷﺮﻫﺎ ﺍﻷﺳﻮﺍﻕ").(٢
) (١ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ).(٢٩٦/٥
) (٢ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ.
ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒـﺎﻥ )ﺍﻹﺣﺴﺎﻥ ،٤٧٦/٤ﲢﺖ ﺭﻗﻢ ،(١٥٩٩ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ) ،٢٧٩/١ﲢﺖ ﺭﻗﻢ )،(٣١٣
ﻭﺍﻟﺒﻴﻬﻘﻲ ) ،(٦٥/٣ﻭﺍﳊﺪﻳﺚ ﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒـﺎﻥ ﻭﺍﳊﺎﻛﻢ .ﻭﻣﺪﺍﺭﻩ ﻋﻠﻰ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪﺍﳊﻤﻴﺪ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ،
ﻭﻋﻄﺎﺀ ﺍﺧﺘﻠﻂ ﻭﺭﻭﺍﻳﺔ ﺟﺮﻳﺮ ﻋﻨﻪ ﺑﻌﺪ ﺍﻻﺧﺘﻼﻁ ،ﻟﻜﻦ ﺍﳊﺪﻳﺚ ﻟﻪ ﺷﻮﺍﻫﺪ ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ
ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ﻓﻀﻞ ﺍﳉﻠﻮﺱ ﰲ ﻣﺼﻼﻩ ﺑﻌﺪ ﺍﻟﺼﺒﺢ ﲢﺖ ﺭﻗﻢ ) ،(٦٧١ﻭﻟﻔﻈﻪ " :ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺾ ﺍﹾﻟﹺﺒﻠﹶﺎ ﺩ ﹺﺇﻟﹶﻰ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺳﻮﺍﹸﻗﻬﺎ" ،ﻭﻣﻨﻬﺎ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺟﺒﲑ،
ﺐ ﺍﹾﻟﹺﺒﻠﹶﺎ ﺩ ﹺﺇﻟﹶﻰ ﺍﻟﱠﻠ ﻪ ﻣﺴﺎ ﹺﺟ ﺪﻫﺎ ﻭﹶﺃﺑ ﻐ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ
ﺤ ﻤ ﺪ ﺑ ﹺﻦ ﺟﺒﻴ ﹺﺮ ﺑ ﹺﻦ ﻣ ﹾﻄ ﻌ ﹴﻢ ﻋ ﻦ ﹶﺃﺑﹺﻴﻪ ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﹶﺃﺗﻰ ﺍﻟﻨﹺﺒ ﻲ
ﺤ ﻤ ﺪ ﺑ ﹺﻦ ﻋﻘﻴ ﹴﻞ ﻋ ﻦ ﻣ
ﻭﻟﻔﻈﻪ " :ﻋ ﻦ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﺑ ﹺﻦ ﻣ
ﻱ ﺍﹾﻟﺒ ﹾﻠﺪﺍ ﻥ ﺷ ﺮ
ﺴﻠﹶﺎﻡ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹺﺟﺒﺮﹺﻳ ﹸﻞ ﹶﺃ
ﻱ ﺍﹾﻟﺒ ﹾﻠﺪﺍ ﻥ ﺷ ﺮ ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﹶﺎ ﹶﺃ ﺩﺭﹺﻱ ﹶﻓﹶﻠﻤﺎ ﹶﺃﺗﺎ ﻩ ﹺﺟﺒﺮﹺﻳ ﹸﻞ ﻋﹶﻠﻴ ﻪ ﺍﻟ
ﻭ ﺳﱠﻠ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﹶﺃ
ﺚ ﹸﺛ ﻢ ﺟﺎ َﺀ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺎ
ﺚ ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻳ ﻤ ﹸﻜ ﹶ
ﺴﻠﹶﺎﻡ ﹸﺛ ﻢ ﻣ ﹶﻜ ﹶ
ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﹶﺃ ﺩﺭﹺﻱ ﺣﺘﻰ ﹶﺃ ﺳﹶﺄ ﹶﻝ ﺭﺑﻲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖ ﹺﺟﺒﺮﹺﻳ ﹸﻞ ﻋﹶﻠﻴ ﻪ ﺍﻟ
ﻱ ﺍﹾﻟﺒ ﹾﻠﺪﺍ ﻥ ﺷ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ﺳﻮﺍﹸﻗﻬﺎ" ﺃﺧﺮﺟﻪ
ﺖ ﺭﺑﻲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹶﺃ
ﺖ ﻟﹶﺎ ﹶﺃ ﺩﺭﹺﻱ ﻭﹺﺇﻧﻲ ﺳﹶﺄﹾﻟ
ﻱ ﺍﹾﻟﺒ ﹾﻠﺪﺍ ﻥ ﺷ ﺮ ﹶﻓ ﹸﻘ ﹾﻠ
ﻚ ﺳﹶﺄﹾﻟﺘﻨﹺﻲ ﹶﺃ
ﺤ ﻤ ﺪ ﹺﺇﻧ
ﻣ
ﺃﲪﺪ )ﺍﻟﺮﺳﺎﻟﺔ ،٣٠٨/٢٧ﲢﺖ ﺭﻗﻢ (١٦٧٤٤ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺍﻟﺒﺰﺍﺭ )ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ،٨١/٢ﲢﺖ ﺭﻗﻢ ،(١٢٥٢
ﻭﺃﺑﻮﻳﻌﻠﻰ ﰲ ﻣﺴﻨﺪﻩ ) ،٤٠٠/١٣ﲢﺖ ﺭﻗﻢ ،(٧٤٠٣ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ) ،١٢٨/٢ﲢﺖ ﺍﻷﺭﻗﺎﻡ ١٥٤٥ـ،(١٥٤٦
ﻭﺍﳊﺎﻛﻢ )٢٧٨/١ـ ،٢٧٩ﲢﺖ ﺍﻷﺭﻗﺎﻡ ٣١٠ـ ،(٣١١ﻭﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺘﻔﻘﻪ ) ،(١٧٠/٢ﻭﻋﺒﺪﺍﷲ
ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻘﻴﻞ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ،ﻭﺯﻫﲑ ﺑﻦ ﳏﻤﺪ ﺍﻟﺘﻤﻴﻤﻲ ﺇﳕﺎ ﻳﻨﻜﺮ ﺣﻔﻈﻪ ﺇﺫﺍ ﺭﻭﻯ ﻋﻨﻪ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ،ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﲪﺪ
ﻭﺍﻟﺒﺰﺍﺭ ﻭﺃﺑﻮﻳﻌﻠﻰ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﻋﺎﻣﺮ ﺍﻟﻌﻘﺪﻱ ﻋﻦ ﺯﻫﲑ ،ﻭﺃﺑﻮﻋﺎﻣﺮ ﺑﺼﺮﻱ ،ﻭﺭﻭﺍﻳﺔ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻋﻦ ﺯﻫﲑ ﺻﺤﻴﺤﺔ،
ﻓﺎﳊﺪﻳﺚ ﺣﺴﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ،ﻭﻣﻦ ﺷﻮﺍﻫﺪ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ) ،١٥٤/٧ﲢﺖ ﺭﻗﻢ
،(٧١٤٠ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﳉﱪﻳﻞ :ﺃﻱ ﺍﻟﺒﻘﺎﻉ ﺧﲑ؟ ...ﺍﳊﺪﻳﺚ" ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺧﲑ
ﺍﻟﺒﻘﺎﻉ ﻭﺷﺮ ﺍﻟﺒﻘﺎﻉ ،ﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ" :ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﻋﻤﺎﺭﺓ ﻭﻫﻮ ﺃﺑﻮﻫﺎﺷﻢ ﺻﺎﺣﺐ ﺍﻟﺰﻋﻔﺮﺍﻥ ،ﺇﻻ
ﻋﺒﻴﺪ ﺑﻦ ﻭﺍﻗﺪ"ﺍﻫـ ،ﻭﻋﺒﻴﺪ ﺑﻦ ﻭﺍﻗﺪ ﺿﻌﻴﻒ ﻛﻤﺎ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﺹ ،٦٥٣ﻭﺍﻧﻈﺮ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ).(٤٧٠/٣
ﻭﺍﳊﺪﻳﺚ ﻋﻦ ﺟﺒﲑ ﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ )ﺕ٢٩٢ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﻻ ﻧﻌﻠﻤﻪ ﻋﻦ ﺟﺒﲑ ﺇﻻ ﺬﺍ ﺍﻹﺳﻨﺎﺩ"ﺍﻫـ ،ﻭﺣﺴﻨﻪ ﳏﻘﻖ ﻣﺴﻨﺪ
ﺃﰊ ﻳﻌﻠﻰ ،ﻭﺣﺴﻨﻪ ﳏﻘﻖ ﺍﻹﺣﺴﺎﻥ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺿﻌﻔﻪ ﳏﻘﻘﻮ ﻣﺴﻨﺪ ﺃﲪﺪ )ﺍﻟﺮﺳﺎﻟﺔ( ﻋﻦ ﺟﺒﲑ ،ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﺣﺴﻦ
=
٤٥
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ)(١ﺣﻴﺚ ﻗﺮﻥ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻷﺳﻮﺍﻕ ﻣﻊ ﺃﻥ ﻏﲑﻫﺎ ﻗﺪ ﻳﻜﻮﻥ ﺷ ﺮﺍ ﻣﻨﻬﺎ ﻟﻴﺒﲔ
ﺃﻥ]ﻟﻌﻞ ﻫﻨﺎ :ﺍﻷﻣﺮ[ ﺍﻟﺪﻳﲏ ﻳﺪﻓﻌﻪ ﺍﻷﻣﺮ ﺍﻟﺪﻧﻴﻮﻱ ﻓﻜﺄﻧﻪ ﻗﻴﻞ ﺧﲑ ﺍﻟﺒﻘﺎﻉ ﳐﻠﺼﺔ ﻟﺬﻛﺮ ﺍﻟﻠﹼﻪ ﻣﺴﻠﻤﺔ ﻣﻦ ﺍﻟﺸﻮﺍﺋﺐ
ﺍﻟﺪﻧﻴﻮﻳﺔ ﻓﺎﳉﻮﺍﺏ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻓﺈﻧﻪ ﺳﺌﻞ ﺃﻱ ﺍﻟﺒﻘﺎﻉ ﺧﲑ ﻓﺄﺟﺎﺏ ﺑﻪ ﻭﺑﻀﺪﻩ).(٢
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻋ ﻦ ﺍﻟﺴﺎ ﻋ ﺔ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺘﻰ ﺍﻟﺴﺎ ﻋﺔﹸ؟
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ" :ﹶﺃ ﱠﻥ ﺭﺟﻠﹰﺎ ﺳﹶﺄ ﹶﻝ ﺍﻟﻨﹺﺒ ﻲ
ﺲ ﺭ
ﻋ ﻦ ﹶﺃﻧ ﹴ
ﺖ ﻣ ﻊ ﻣ ﻦ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ! ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻧ
ﺕ ﹶﻟﻬﺎ؟ ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ﺷ ﻲ َﺀ ﹺﺇﻟﱠﺎ ﹶﺃﻧﻲ ﹸﺃ ﺣﺐ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ
ﻗﹶﺎ ﹶﻝ :ﻭﻣﺎﺫﹶﺍ ﹶﺃ ﻋ ﺪ ﺩ
ﺲ :ﹶﻓﹶﺄﻧﺎ
ﺖ .ﻗﹶﺎ ﹶﻝ ﹶﺃﻧ
ﺖ ﻣ ﻊ ﻣ ﻦ ﹶﺃ ﺣﺒﺒ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﺃﻧ
ﺸ ﻲ ٍﺀ ﹶﻓ ﺮ ﺣﻨﺎ ﹺﺑ ﹶﻘ ﻮ ﹺﻝ ﺍﻟﻨﹺﺒ ﻲ
ﺲ :ﹶﻓﻤﺎ ﹶﻓ ﹺﺮ ﺣﻨﺎ ﹺﺑ
ﺖ! ﻗﹶﺎ ﹶﻝ ﹶﺃﻧ
ﹶﺃ ﺣﺒﺒ
ﺤﺒﻲ ﹺﺇﻳﺎ ﻫ ﻢ ﻭﹺﺇ ﹾﻥ ﹶﻟ ﻢ ﹶﺃ ﻋ ﻤ ﹾﻞ ﹺﺑ ﻤﹾﺜ ﹺﻞ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻭﹶﺃﺑﺎ ﺑ ﹾﻜ ﹴﺮ ﻭ ﻋ ﻤ ﺮ ﻭﹶﺃ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﻣ ﻌ ﻬ ﻢ ﹺﺑ
ﺐ ﺍﻟﻨﹺﺒ ﻲ
ﹸﺃ ﺣ
ﹶﺃ ﻋﻤﺎﻟ ﹺﻬ ﻢ").(٣
________________
=
ﻟﻐﲑﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺻﺤﻴﺢ ﻟﻐﲑﻩ ﻋﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
) (١ﺗﻨﺒﻴﻪ :ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﳕﺎ ﻳﺘﺤﺼﻞ ﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻘﻂ ،ﺃﻣﺎ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ ﻭﺍﻟﱵ ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ
ﻋﻨﺪ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ﻓﻼ ﻳﺘﺄﺗﻰ ﻓﻴﻬﺎ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
) (٢ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ).(٤٧٠/٣
) (٣ﺣﺪﻳﺚ ﺻﺤﻴﺢ.
ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ،ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﻋﻤﺮ ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٦٨٨ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ،ﺑﺎﺏ
=
٤٦
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻮﻝ ﻟﻠﺼﺤﺎﰊ ﺑﻐﲑ ﻣﺎ ﻛﺎﻥ ﻳﺘﻮﻗﻊ ﺇﺫ ﻛﺎﻥ ﺟﻮﺍﺑﻪ
ﻏﲑ ﻣﻄﺎﺑﻖ ﻟﻠﺴﺆﺍﻝ ،ﻭﻛﺎﻥ ﻓﻴﻪ ﺇﺭﺷﺎﺩ ﻟﻠﺼﺤﺎﰊ ﱂ ﻫﻮ ﺍﻷﻭﱃ ﻭﺍﻷﺟﺪﺭ.
ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺮﻣﺎﱐ )ﺕ٧٨٦ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﻓﺈﻥ ﻗﻠﺖ :ﻛﻴﻒ ﻃﺎﺑﻖ "ﻣﺎ ﺃﻋﺪﺩﺕ ﳍﺎ"
ﻟﻠﺴﺆﺍﻝ؟ ﻗﻠﺖ :ﺳﻠﻚ ﻣﻊ ﺍﻟﺴﺎﺋﻞ ﻃﺮﻳﻖ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ،ﻭﻫﻮ ﺗﻠﻘﻲ ﺍﻟﺴﺎﺋﻞ ﺑﻐﲑ ﻣﺎ ﻳﻄﻠﺐ ﳑﺎ ﻳﻬﻤﻪ"ﺍﻫـ).(١
ﻭﻫﺬﺍ ﲤﺎﻡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻳﺴﺮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﱄ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ﻭﺍﻟﱵ ﺗﻀﻤﻨﺖ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ.
________________
=
ﺍﳌﺮﺀ ﻣﻊ ﻣﻦ ﺃﺣﺐ ،ﺣﺪﻳﺚ ﺭﻗﻢ )(٢٦٣٩
) (١ﺷﺮﺡ ﺍﻟﻜﺮﻣﺎﱐ ﻟﺼﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ )٣٥/٢٢ـ.(٣٦
٤٧
ﺍﳋﺎﲤﺔ
ﻭﻓﻴﻬﺎ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺳﺎﻟﺔ
ﰲ ﻫﺬﻩ ﺍﳋﺎﲤﺔ ـ ﺃﺳﺄﻝ ﺍﷲ ﺣﺴﻨﻬﺎ ـ ﺃﻭﺭﺩ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻬﺎ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ:
١ـ ﺃﻥ ﺗﻌﺪﺩ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ﻗﺪ ﳚﻌﻞ ﳎﻲﺀ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺩﻭﻥ ﺭﻭﺍﻳﺔ ،ﻛﻤﺎ ﲡﺪﻩ ﰲ
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ.
٢ـ ﺃﻥ ﻭﺟﻮﺩ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﰲ ﺍﳊﺪﻳﺚ ﻗﺪ ﻳﻮﺟﺪ ﻋﻠﻰ ﺗﻔﺴﲑ ﰲ ﺍﳊﺪﻳﺚ ﺩﻭﻥ ﻏﲑﻩ ،ﻛﻤﺎ ﺗﺮﺍﻩ ﰲ ﺍﳊﺪﻳﺚ
ﺍﳋﺎﻣﺲ.
٣ـ ﺃﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻗﺪ ﳚﻲﺀ ﰲ ﺣﺪﻳﺚ ﻭﻳﺘﻌﺪﺩ ﰲ ﺷﻮﺍﻫﺪ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﺗﺮﺍﻩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ،
ﻭﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ.
٤ـ ﺃﻥ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﻭﺍﻟﻌﺎﱂ ﻭﺍﳌﻔﱵ ﺃﻥ ﻳﻌﺘﱪ ﰲ ﺟﻮﺍﺑﻪ ﺇﻓﺎﺩﺓ ﺍﳌﺨﺎﻃﺐ ﺃﻭ ﺍﻟﺴﺎﺋﻞ ﻭﲢﺼﻴﻞ ﻣﻘﺼﻮﺩﻩ ﻭﻟﻮ ﱂ ﻳﻄﺎﺑﻖ
ﰲ ﺟﻮﺍﺑﻪ ﺍﻟﺴﺆﺍﻝ ﺃﻭ ﺍﳊﻮﺍﺭ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺕ٧٠٢ﻫـ( ﺭﲪﻪ ﺍﷲ ،ﺃﺛﻨﺎﺀ ﻛﻼﻣﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻤﺎ
ﻳﻠﺒﺲ ﺍﶈﺮﻡ ،ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻫﻨﺎ ،ﻗﺎﻝ":ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺃﻥ ﺍﳌﻌﺘﱪ ﰲ ﺍﳉﻮﺍﺏ ﻣﺎ ﳛﺼﻞ ﻣﻨﻪ ﺍﳌﻘﺼﻮﺩ ﻛﻴﻒ
ﻛﺎﻥ ﻭﻟﻮ ﺑﺘﻐﻴﲑ ﺃﻭ ﺯﻳﺎﺩﺓ ﻭﻻ ﺗﺸﺘﺮﻁ ﺍﳌﻄﺎﺑﻘﺔ"ﺍﻫـ).(١
٥ـ ﺃﻥ ﺑﻌﺾ ﺍﻟﺸﺮﺍﺡ ﲤﻴﺰ ﺑﺎﻫﺘﻤﺎﻣﻪ ﺃﺛﻨﺎﺀ ﺷﺮﺡ ﺍﳊﺪﻳﺚ ﺑﺒﻴﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ﻭﺃﺧﺺ ﻣﻨﻬﻢ:
ـ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻄﻴﺒـﻲ )ﺕ٧٤٣ﻫـ( ﺭﲪﻪ ﺍﷲ ،ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﳌﺸﻜﺎﺓ.
ـ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺮﻣﺎﱐ )ﺕ٧٨٦ﻫـ( ﺭﲪﻪ ﺍﷲ ،ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨـﺎﺭﻱ.
ﻭﺍﻟﺮﺳﺎﻟﺔ ﰲ ﲨﻠﺘﻬﺎ ﺗﻘﺮﺭ ﺑﻼﻏﺔ ﺍﻟﺮﺳﻮﻝ ﻭﻓﺼﺎﺣﺘﻪ ،ﻭﺃﻧﻪ ﺃﻭﰐ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ ﲟﺎ ﻻ ﻧﻈﲑ ﻟﻪ ﻋﻨﺪ ﺍﻟﻌﺮﺏ
ﺍﻟﺒﻠﻐﺎﺀ ﻭﺍﻷﺋﻤﺔ ﺍﻟﻔﺼﺤﺎﺀ ،ﺻﻠﻮﺍﺕ ﺭﰊ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﺗﻘﺮﺭ ﻣﺪﻯ ﺍﻫﺘﻤﺎﻡ ﻭﺍﻋﺘﻨﺎﺀ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﺑﺸﺮﺡ
ﺍﳊﺪﻳﺚ ،ﻭﺃﳘﻴﺔ ﺍﻻﻋﺘﻨﺎﺀ ﺑﺎﻷﻧﻮﺍﻉ ﻭﺍﻟﻔﻨﻮﻥ ﺍﻟﺒﻼﻏﻴﺔ ﻋﻨﺪ ﺍﻟﺘﻔﻘﻪ ﰲ ﺍﳊﺪﻳﺚ ﻭﺇﺑﺮﺍﺯ ﻣﻌﺎﻧﻴﻪ.
ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ
ﺇﻟﻴﻚ .ﻭﺻﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ.
ﻛﺘﺒﻪ
ﺩ .ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺳﺎﻟﻢ ﺑﺎﺯﻣﻮﻝ
ﻣﻜﺔ ﺍﻟﻤﻜﺮﻣﺔ ـ ﺹ.ﺏ ٧٢٦٩
) (١ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ ﺷﺮﺡ ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ ).(١٠/٣
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