5

‫ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‬
*‫ﻟﻠﺸﺎﻋﺮ ﺍﻹﻣﺎﻡ ﻏﻼﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺼﻮﺭﻱ‬
‫ ﺿﻴﺎﺀ ﺍﳌﺼﻄﻔﻰ ﺍﻟﻘﺼﻮﺭﻱ‬.‫ﺩ‬
‫ ﻻﻫﻮﺭ‬،‫ ﻛﻠﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻮﻝ ﻻﺋﻨـﺰ‬،‫ﺍﻷﺳﺘﺎﺫ ﺍﳌﺴﺎﻋﺪ‬

AL QSIDA AL MUHAMMADIA
BY GHULAM MOHIYUDDIN AL QASOORI
AN INTRODUCTORY STUDY

Zia ul Mustafa, PhD

Assistant Professor of Arabic
Government Islamia College Civil Lines, Lahore

Abstract

Ghulam Mohiyuddin Qasoori was a renowned religious

and spiritual personality of the subcontinent. He was a
great scholar, mystic, writer and poet. He was well
versed in Arabic, Persian, Urdu and Punjabi. He
composed his verse both in Persian and Arabic. He had
composed a Qasida in Arabic language in praise of the
holy Prophet (PBUH). He very aptly used words in it
giving them innovative meanings which made this
rendition a veritable contribution to the Arabic literature.

Keywords:
‫ ﺣﺴﺎﻥ‬،‫ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ‬،‫ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬،‫ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‬،‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ ﻏﻼﻡ ﳏﻲ ﺍﻟﺪﻳﻦ‬،‫ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ‬،‫ ﺍﻟﺸﻌﺮ‬،‫ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‬،‫ ﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ‬،‫ﺑﻦ ﺛﺎﺑﺖ‬
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‫ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻏﻼﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺼﻮﺭﻱ ﺑﻦ ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﻣﺼﻄﻔﻰ‬

‫ﺍﻟﻘﺼﻮﺭﻱ ﺑﻦ ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﻣﺮﺗﻀﻰ ﺍﻟﻘﺼﻮﺭﻱ ﺷﺎﻋﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻛﺘﺐ ﻗﺼﻴﺪﺓ ﺭﺍﺋﻌﺔ ﺑﺘﺴﻤﻴﺔ‬
‫"ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ" ﳝﺪﺡ ﻓﻴﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺃﻃﻴﺐ ﺍﻟﺼﻼﺓ‬
‫ﻭﺃﺯﻛﻰ ﺍﻟﺜﻨﺎﺀ‪ ،‬ﺍﻟﺬﻱ ﺭﻓﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺑﻪ ﻗﺎﺋﻼ‪ " :‬ﻭﺭﻓﻌﻨﺎ ﻟﻚ ﺫﻛﺮﻙ"‬
‫ﻭﺍﺧﺘﺎﺭﻩ ﻟﻴﻜﻮﻥ ﻟﻠﻌﺎﳌﲔ ﻧﺬﻳﺮﹰﺍ ﻭﺃﺭﺳﻠﻪ ﺷﺎﻫﺪﹰﺍ ﻭﻣﺒﺸﺮﹰﺍ ﻭﻧﺬﻳﺮﹰﺍ ﻭﺩﺍﻋﻴﹰﺎ ﺇﱃ ﺍﷲ ﺑﺈﺫﻧﻪ‬
‫ﻭﺳﺮﺍﺟﺎ ﻣﻨﲑﺍ‪.‬‬
‫ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺃﺣ ‪‬ﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻄﺒﻌﻪ ﳝﻴﻞ ﺇﱃ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ﻭﳛﺐ ﺃﻥ ﳛﻤﺪ‪،‬‬
‫ﻭﻓﻠﺬﺍ ﺗﻮﺟﻪ ﺍﻟﺸﻌﺮﺍﺀ ﺇﻟﻴﻪ ﺣﱴ ﺻﺎﺭ ﻓﻨﺎ ﺷﻌﺮﻳﺎ ﺭﻓﻴﻊ ﺍﻟﻌﻤﺎﺩ‪ ،‬ﻭﺃﻣﺎﻣﻬﻢ ﺍﻷﻏﺮﺍﺽ‬
‫ﻭﺍﻷﻫﺪﺍﻑ ﻭﺃﳘﻬﺎ ﻧﻴﻞ ﺍﻟﺮﻏﺎﺋﺐ ﻭﺍﻟﺮﻭﺍﻓﺪ ﻭﺍﻟﻌﻄﺎﻳﺎ ﻭﺍﳉﻮﺍﺋﺰ ﻣﻦ ﺍﳌﻤﺪﻭﺣﲔ‪ ،‬ﻭﻫﻢ‬
‫ﻳﻄﻠﻘﻮﻥ ﺃﻟﺴﻨﺘﻬﻢ ﰲ ﻣﺪﺍﺋﺢ ﺍﳋﻠﻔﺎﺀ ﻭﺍﳌﻠﻮﻙ‪ .‬ﻭﺇﺫﺍ ﻭﺟﺪﻭﺍ ﺷﻴﺌﺎ ﻳﺴﺘﻤﺮﻭﻥ ﰲ ﺍﳌﺪﺡ‬
‫ﻭﻳﺒﻠﻐﻮﻥ ﺇﱃ ﺣﺪ ﺍﻟﻜﻤﺎﻝ ﻭﻳﺒﺎﻟﻐﻮﻥ ﻓﻴﻪ‪ .‬ﻭﻋﻨﺪ ﻋﺪﻡ ﺗﻮﺍﺟﺪ ﺃﻭ ﺣﺮﻣﺎﻥ ﻳﻬﺮﻋﻮﻥ ﺇﱃ‬
‫ﻣﺬﻣﺘﻬﻢ ﻭﻣﻼﻣﺘﻬﻢ‪ .‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻧﺮﻯ ﺻﻔﻮﻑ ﺍﳌﺎﺩﺣﲔ ﻳﻘﺪﻣﻮﻥ ﻃﺎﻗﺎﺕ ﺃﺯﺍﻫﲑ‬
‫ﻭﻭﺭﻭﺩ ﺍﳌﺪﻳﺢ ﺇﱃ ﺣﻀﺮﺓ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﻜﻞ ﺃﺩﺏ ﻭﺍﺣﺘﺮﺍﻡ‬
‫ﻣﺘﻀﺮﻋﲔ ﻭﻣﻠﺘﺠﺌﲔ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻠﻬﻤﻬﻢ ﻛﻞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ ﰲ ﻫﺬﺍ‬
‫ﺍ‪‬ﺎﻝ ﺭﺍﺟﲔ ﺃﻟﻄﺎﻓﻪ ﻭﺇﻛﺮﺍﻣﻪ ﺃﻥ ﻳﺴﻌﺪﻭﺍ ﻋﻮﺍﻃﻒ ﻣﺪﺣﻴﺔ ﺫﻛﻴﺔ ﻧﻘﻴﺔ ﻣﺘﻠﺠﻠﺠﺔ ﰲ‬
‫ﺻﺪﺭﻭﻫﻢ ﻣﺎ ﻏﺮﺱ ﰲ ﻗﻠﻮ‪‬ﻢ ﺁﺑﺎﺅﻫﻢ‪ .‬ﻫﺎ ﻫﻲ ﻃﺎﺋﻔﺔ ﻻ ﺗﺮﻳﺪ ﺃﻏﺮﺍﺽ ﻭﻻ ﺯﺧﺎﺭﻑ ﻭﻻ‬
‫ﺭﻭﺍﻓﺪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻃﺮﺩ‪‬ﺎ ﺑﻞ ﻣﺪﺍﺋﺤﻬﻢ ﻟﻨﻴﻞ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺮﺿﺎ ﳊﻀﺮﺗﻪ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺒﻮﺻﲑﻱ ﰲ ﺑﺮﺩﺗﻪ ﺍﳌﺸﻬﻮﺭﺓ "ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ﰲ ﻣﺪﺡ‬
‫ﺧﲑ ﺍﻟﱪﻳﺔ"‪:‬‬
‫ﻳﺪﺍ ﺯﻫﻴـﺮ ﲟﺎ ﺃﺛﻨـﻰ ﻋﻠﻰ ﻫﺮﻡ‬ ‫ﻭﱂ ﺃﺭﺩ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﺍﻗﺘﻄﻔﺖ‬
‫ﺳﻮﺍﻙ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﳊﺎﺩﺙ ﺍﻟﻌﻤﻢ )‪(1‬‬ ‫ﻳﺎ ﺃﻛﺮﻡ ﺍﳋﻠﻖ ﻣﺎ ﱄ ﻣﻦ ﺃﻟﻮﺫ ﺑﻪ‬
‫ﺃﻣﺎ ﻣﺎﺩﺡ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻄﺮﺏ ﲟﺪﺍﺋﺤﻪ ﺍﻟﻄﻴﺒﺔ‬
‫ﺍﻟﺰﻛﻴﺔ ﺍﻟﻨﺪﻳﺔ ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﺮﺍﺋﻌﺔ ﻭﻳﺒﺘﻬﺞ ﺭﺍﺟﻴﺎ ﻣﻨﻪ ﻣﻜﺎﺭﻣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻪ‬
‫ﺇﳝﺎﻥ ﻛﺎﻣﻞ ﻭﻳﻘﲔ ﺭﺍﺳﺦ ﺃﻧﻪ ﻻ ﻳﻌﻮﺩ ﺧﺎﻟﻴﺎ ﻭﺧﺎﺋﺒﺎ ﻭﺧﺎﺳﺮﺍ ﻣﻦ ﺣﻀﺮﺗﻪ ﺍﻟﻘﺪﺳﻴﺔ ﻷﻧﻪ ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﳛﺮﻡ ﺍﻟﺮﺍﺟﻲ ﻣﻜﺎﺭﻣﻪ‪ .‬ﻭﻳﻘﻮﻝ ﻛﻤﺎ ﺃﻧﺸﺪﻩ ﺻﺎﺣﺐ ﺍﻟﱪﺩﺓ‪:‬‬
‫ﺃﻭ ﻳﺮﺟﻊ ﺍﳉﺎﺭ ﻣﻨﻪ ﻏﲑ ﳏﺘﺮﻡ)‪(2‬‬ ‫ﺣﺎﺷﺎﻩ ﺃﻥ ﳛﺮﻡ ﺍﻟﺮﺍﺟﻲ ﻣﻜﺎﺭﻣﻪ‬
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‫ﻭﻳﺜﻖ ﻛﺎﻣﻼ ﺑﺄﻧﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳚﺪ ﺍﳋﻼﺹ ‪‬ﺬﻩ ﺍﳌﺪﺍﺋﺢ ﻣﻦ ﳘﻮﻡ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺃﺣﺰﺍﻥ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻴﻘﲔ ﺍﻟﺜﺎﺑﺖ ﻳﺜﺒﺖ ﺍﷲ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ ﺑﺎﷲ‬
‫ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫ﻭﺟﺪﺗﻪ ﳋﻼﺻﻲ ﺧﲑ ﻣﻠﺘﺰﻡ )‪(3‬‬ ‫ﻣﻨﺬ ﺃﻟﺰﻣﺖ ﺃﻓﻜﺎﺭﻱ ﻣﺪﺍﺋﺤﻪ‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﳌﺪﺍﺋﺢ ﺍﻟﻨﺒﻮﻳﺔ ﺗﻮﺍﻟﺖ ﻣﻨﺬ ﺃﻥ ﺑﺰﻏﺖ ﴰﺲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﶈﻤﺪﻳﺔ ﻋﻠﻰ‬
‫ﺻﺎﺣﺒﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ .‬ﻧﺮﻯ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﻳﺘﻠﻮ ﻛﺘﺎﺑﺎ ﻛﺎ‪‬ﺮﺓ ﻧﻴـﺮﺍ )‪(4‬‬ ‫ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ﺟﺎﺀ ﺑﺎﳍﺪﻯ‬
‫ﻭﻣﻊ ﺇﺳﺮﺍﻉ ﺍﻟﻨﺎﺱ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻳﻦ ﺍﷲ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺯﺩﺍﺩﺕ ﻣﺪﺍﺋﺢ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ﺍﻟﻜﺮﱘ ﻳﻮﻣﺎ ﻓﻴﻮﻣﺎ‪.‬‬
‫ﻭﻫﺬﺍﺷﺎﻋﺮﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪﻧﺎ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﳝﺪﺣﻪ ﺑﻔﺼﺎﺣﺔ ﻭﻃﻼﻗﺔ ﺍﻟﻠﺴﺎﻥ‪:‬‬
‫ﻭﺃﺟـﻤﻞ ﻣﻨﻚ ﱂ ﺗﻠﺪ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻭﺃﺣﺴﻦ ﻣﻨﻚ ﱂ ﺗﺮﻯ ﻗﻂ ﻋﻴﲏ‬
‫ﻛﺄﻧﻚ ﻗﺪ ﺧﻠﻘﺖ ﻛﻤﺎ ﺗﺸﺎﺀ )‪(5‬‬ ‫ﺧﻠﻘـﺖ ﻣﺒـﺮﺃ ﻣﻦ ﻛﻞ ﻋﻴﺐ‬
‫ﻭﻫﺬﺍ ﺻﺤﺎﰊ ﺟﻠﻴﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ ﻳﻨﺸﺪ ﻛﺎﻟﺒﻠﺒﻞ ﺍﳌﺘﺮﱎ‪:‬‬
‫ﺑﺄﻧـﻪ ﺧﲑ ﻣﻮﻟﻮﺩ ﻣـﻦ ﺍﻟﺒﺸﺮ‬ ‫ﻧﻔﺴﻲ ﺍﻟﻔﺪﺍﺀ ﳌﻦ ﺃﺧﻼﻗﻪ ﺷﻬﺪﺕ‬
‫ﻋﻢ ﺍﻟﱪﻳﺔ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‬ ‫ﻋﻤﺖ ﻓﻀﺎﺋﻠﻪ ﻛﻞ ﺍﻷﻧﺎﻡ ﻛﻤﺎ‬
‫ﻟﻜﺎﻧﺖ ﺑﺪﻳﻬﺘﻪ ﺗﻐﲏ ﻋﻦ ﺍﳋﺒـﺮ)‪(6‬‬ ‫ﻟـﻮ ﻟـﻢ ﻳﻜﻦ ﻓﻴﻪ ﺁﻳﺎﺕ ﻣﺒﻴﻨﺔ‬
‫ﻭﺃﻣﺎ ﻣﺎﺩﺡ ﺳﻴﺪﻧﺎ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‬
‫ﺍﻟﺸﺎﻋﺮ ﺍﻹﻣﺎﻡ ﻏﻼﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺼﻮﺭﻱ ﻫﻮ ﺃﺣﺪﻫﻢ ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﺣﻈﺎ ﻭﺍﻓﺮﺍ ﻣﻦ ﺣﺐ‬
‫ﻫﺬﺍ ﺍﳊﺒﻴﺐ ﺍﻟﻜﺮﱘ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺘﺪﻓﻖ ﺑﻪ ﻗﻠﺒﻪ ﻭﳛﻦ ﺇﻟﻴﻪ ﻻ ﰲ ﺣﲔ ﻣﻦ‬
‫ﺍﻷﺣﻴﺎﻥ‪ ،‬ﺃﻭ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺑﻞ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ‪.‬‬
‫ﻋﻨﺪ ﺍﺳﺘﻘﺮﺍﺀ ﺣﻴﺎﺓ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻧﺮﻯ ﺣﺒﺎﻝ ﻧﺴﺒﻪ ﻳﻨﺘﻬﻲ ﺇﱃ ﺻﺎﺣﺐ‬
‫ﻭﺭﻓﻴﻖ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪﻧﺎ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻨﻪ‪ .‬ﳒﺪ ﺃﻧﻪ ﺍﻏﺘﺮﻑ ﻣﻦ ﻣﺼﺪﺭ ﺟﺪﻩ ﺍﻟﺼﺎﰲ ﻭﺍﻟﻴﻨﺒﻮﻉ ﺍﻟﻌﺬﺏ ﺍﻟﺬﻱ ﺃﺛﺒﺖ ﻧﻘﻮﺵ‬
‫ﺍﳊﺐ ﻭﺍﻟﻮﻓﺎﺀ ﻓﺪﺍﺀ ﻋﻠﻰ ﺣﺒﻴﺒﻪ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺘﻘﺪﳝﻪ ﺇﻟﻴﻪ ﻣﺎ‬
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‫ﻣﻠﻜﺖ ﳝﻴﻨﻪ ﻣﻦ ﻧﻔﺲ ﻭﻧﻔﻴﺲ ﺇﱃ ﺣﺪ ﻻ ﺣﺪ ﺑﻌﺪﻩ‪ .‬ﻭﻫﻜﺬﺍ ﺃﺳﺒﻖ ﲨﻴﻊ ﺃﺻﺤﺎﺏ ﺳﻴﺪﻧﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﺷﺎﻋﺮﻧﺎ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻏﻼﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺼﻮﺭﻱ ﻣﺪﺡ ﺳﻴﺪﻧﺎ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ‬
‫ﻋﻠﻴﻪ ﺃﻃﻴﺐ ﺍﻟﺘﺤﻴﺔ ﻭﺃﲨﻞ ﺍﻟﺜﻨﺎﺀ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻛﺎﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻟﻪ ﺭﺳﻮﺥ‬
‫ﻓﻴﻬﻤﺎ ﻭﺑﺎﻉ ﻃﻮﻳﻞ ﰲ ﻓﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﰲ ﺍﻟﺴﻄﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ﳓﻦ ﻧﻠﻘﻲ ﺍﻷﺿﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻘﺼﻴﺪﺓ‬
‫ﺍﶈﻤﺪﻳﺔ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺁﻻﻑ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺘﺴﻠﻴﻤﺎﺕ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻟﻜﻮﻥ ﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺎﺩ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻭﺍﺣﺪ ﻭﲦﺎﻧﲔ ﺑﻴﺘﺎ‪ .‬ﻭﻭﺻﻒ ﻓﻴﻬﺎ ﺷﺨﺼﻴﺔ ﺳﻴﺪﻧﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺒﺎﺭﻛﺔ ﳑﺪﻭﺡ ﻣﻨﺬ ﻛﺎﻥ ﺁﺩﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﻨﺠﺪﻻ ﰲ ﻃﻴﻨﺘﻪ ﻣﻦ ﺃﺧﻴﺎﺭ ﺍﻟﻨﺎﺱ ﻃﺮﺍ‪ .‬ﻭﻭﺻﻔﻮﺍ ﻣﺎ ﻭﺻﻔﻮﺍ ﻭﻟﻜﻦ ﻋﺠﺰﻭﺍ‬
‫ﻋﻦ ﻭﺻﻔﻪ‪ .‬ﻳﻜﻔﻲ ﻟﻨﺎ ﻣﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ‪:‬‬
‫ﻳﻔﲎ ﺍﻟﺰﻣﺎﻥ ﻭﻓﻴﻪ ﻣﺎ ﱂ ﻳﻮﺻﻒ )‪(7‬‬ ‫ﻭﻋﻠﻰ ﺗﻔﻨﻦ ﻭﺍﺻﻔﻴﻪ ﲝﺴﻨﻪ‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺒﻮﺻﲑﻱ‪:‬‬
‫ﻗﻮﻡ ﻧﻴﺎﻡ ﺗﺴﻠﻮﺍ ﻋﻨﻪ ﺑﺎﳊﻠﻢ‬ ‫ﻛﻴﻒ ﻳﺪﺭﻙ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﻘﻴﻘﺘﻪ‬
‫ﻭﺃﻧﻪ ﺧﲑ ﺧﻠﻖ ﺍﷲ ﻛﻠﻬﻢ)‪(8‬‬ ‫ﻓﻤﺒﻠﻎ ﺍﻟﻌﻠﻢ ﻓﻴـﻪ ﺃﻧﻪ ﺑﺸـﺮ‬
‫ﻭﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻳﺼﻔﻮﻥ ﺃﻋﻀﺎﺀ ﺍﻟﺮﺳﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﺭﺃﻭﻩ ‪،‬ﻭﺷﺎﻋﺮﻧﺎ ﺍﻟﻘﺼﻮﺭﻱ ﳝﺪﺡ ﺃﻋﻀﺎﺀﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﺪﺍﻟﻴﺔ ﺑﺄﺳﻠﻮﺑﻪ ﺍﳋﺎﺹ ﺍﻷﺧﺎﺫ ﺑﺒﻴﺎﻥ ﻣﻴﺰﺍ‪‬ﺎ ﺍﻟﺮﻭﺣﻴﺔ‪.‬‬
‫ﻭﰲ ﺍﻷﺑﻴﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻷﻭﱃ ﺟﺎﺀ ﺑﺒﻴﺎﻥ ﲪﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺧﻠﻖ‬
‫ﺍﻟﻜﻮﻥ ﻭﺃﺣﻲ ﺍﻷﻧﺎﻡ ﲜﻼﻟﻪ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺁﻟﻪ ﻭﰲ‬
‫ﺍﳌﺼﺮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ ﻳﺒﲔ ﺃﻥ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻠﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ‬
‫ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺭﻓﻊ ﻋﻦ ﺍﻟﻮﺭﻯ ﻋﺬﺍﺑﻪ‬
‫ﺑﺴﺒﺒﻪ ﻭﻳﻘﻮﻝ ﺇﻥ ﻭﺟﻮﺩ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳊﺒﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﻫﻮ ﻣﻦ‬
‫ﻧﺴﻠﻪ‪ .‬ﻓﻼﺣﻈﻮﺍ ﻣﺎ ﻗﺎﻝ‪:‬‬
‫ﺃﺣﻲ ﺍﻷﻧﺎﻡ ﻭﺩﻳﻨﻪ ﲟﺤﻤﺪ‬ ‫ﺍﳊﻤـﺪ ﷲ ﺍﻟـﺬﻱ ﲜـﻼﻟـﻪ‬
‫ﻛﺼﻼﺓ ﻛﻞ ﺍﻷﻧﺒﻴﺎﺀ ﶈﻤﺪ‬ ‫ﰒ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺒـﻲ ﻭﺁﻟـﻪ‬
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‫ﻭﻛﺬﺍﻙ ﻳﺮﻓﻌﻪ ﺑـﺂﻝ ﳏﻤﺪ‬ ‫ﺭﻓﻊ ﺍﻹﻟﻪ ﺑﻪ ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﺍﻟﻮﺭﻯ‬

‫ﻣـﻦ ﻧﺴﻠﻪ ﺇﻻ ﳊﺐ ﳏﻤﺪ )‪(9‬‬ ‫ﻟـﻢ ﳜﻠﻖ ﺍﻟـﺮﲪﻦ ﺁﺩﻡ ﻭﺍﻟﺬﻱ‬
‫ﻭﰲ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻘﺎﺩﻣﺔ ﺑﲔ ﺍﻟﺸﺎﻋﺮ ﺃﻥ ﺍﻟﻘﺮﻭﻥ ﺗﻌﺎﻗﺒﺖ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺧﻴﺎﺭﻫﻢ ﻗﺮﻧﺎ ﻗﺮﻧﺎ ﺣﱴ ﺃﺧﺮﺟﻪ ﻣﻦ ﺃﺑﻮﻳﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺳﻴﺪﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﺳﻴﺪﺗﻨﺎ ﺁﻣﻨﺔ ﺑﻨﺖ ﻭﻫﺐ‪(10).‬‬
‫ﺑﻌﺚ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺘﺤﻴﺔ ﻭﺍﻟﺜﻨﺎﺀ ﻣﻦ ﺃﻧﻔﺲ‬
‫ﺍﻟﻨﺎﺱ ﻭﺧﻴﺎﺭﻫﻢ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﺣﱴ ﺃﺧﺮﺟﻪ ﻣﻦ ﻭﺍﻟﺪﻳﻪ ﺳﻴﺪﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‬
‫ﻭﺳﻴﺪﺗﻨﺎ ﺁﻣﻨﺔ ﺑﻨﺖ ﻭﻫﺐ ﺳﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻤﺎ‪ .‬ﻭﺟﻌﻠﻪ ﺭﲪﺔ ﳉﻤﻴﻊ ﺍﻟﻌﻮﺍﱂ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫"ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ" ﻭﻣﻦ ﺁﻣﻦ ﺑﻪ ﻭﲤﺴﻚ ﻓﻨﺠﺎ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺭﻭﺡ ﻣﻘﺪﺱ ﻣﻌﻨﱪ ﻳﺮﻭﺡ ﺑﻪ ﺍﻷﺭﻭﺍﺡ ﻭﻋﻤﺮﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻋﺰ ﻣﻦ ﺍﻟﻌﻤﻮﺭ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻓﻠﺬﺍ ﺃﻗﺴﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﺑﻌﻤﺮﻩ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻟﻌﻤﺮﻙ ﺇ‪‬ﻢ ﻟﻔﻲ‬
‫ﺳﻜﺮ‪‬ﻢ ﻳﻌﻤﻬﻮﻥ‪ (11) .‬ﻻﺣﻈﻮﺍ ﺍﻵﻥ ﺍﻷﺑﻴﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻣﻨﻬﻢ ﺧﻴـﺎﺭﻫـﻢ ﻷﺟﻞ ﳏﻤﺪ‬ ‫ﻓﺘﻌﺎﻗﺒﺖ ﻣﻨﻬﻢ ﻗﺮﻭﻥ ﻭﺍﺻﻄﻔﻰ‬
‫ﻳﻨﺠﻮ ‪‬ﺎ ﺍﻟﻨﺎﺟﻮﻥ ﺷﺨﺺ ﳏﻤﺪ‬ ‫ﺷﺨﺺ ﲡﺴﻢ ﻟﻠﻮﺭﻯ ﻣﻦ ﺭﲪﺔ‬
‫ﻭﺑﻪ ﺍﺭﺗﻴﺎﺡ ﺍﻟﺮﻭﺡ ﺭﻭﺡ ﳏﻤﺪ‬ ‫ﺭﻭﺡ ﻳﺮﻭﺡ ﺍﻟﺮﻭﺡ ﻣﺮﺗﺎﺣﺎ ﺑﻪ‬
‫ﺁﻟـﻰ ﺑـﻪ ﺍﻟﺮﲪﻦ ﻋﻤﺮ ﳏﻤﺪ)‪(12‬‬ ‫ﻋﻤﺮ ﺃﻋﺰ ﻣـﻦ ﺍﻟﻌﻤﻮﺭ ﺑﺈﺳﺮﻫﺎ‬
‫ﺭﺃﺳﻪ ﻭﺃﺫﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﰲ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻳﺄﰐ ﺑﺒﻴﺎﻥ ﺃﻋﻀﺎﺀ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻭﺑﺪﺃ ﺑﺬﻛﺮ ﺭﺃﺳﻪ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻱ ﻟﻪ ﻣﻜﺎﻧﺔ ﻋﻠﻴﺎ ﰲ ﺍ‪‬ﺪ ﻭﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﻻ ﻷﺣﺪ‬
‫ﻣﺜﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺃﺱ ﺍﳌﺜﻴﻞ ﺍﻟﱪﻳﻖ ﻟﻪ ﻓﻜﺮﺓ ﻧﺎﺷﺌﺔ ﺑﺪﻳﻌﺔ ﻳﻔﻜﺮ ﺇﱃ ﺣﺪ ﻣﺎ ﻻ ﺣﺪ ﺑﻌﺪﻩ‬
‫ﻭﻳﻌﻄﻲ ﻧﻈﺎﻡ ﺍﳊﻴﺎﺓ ﺍﻟﺪﺍﺋﻢ ﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﺍﺭ ﻫﺬﻩ ﻭﰲ ﺍﻷﺧﺮﺓ‪ .‬ﻭﻟﻪ ﺃﺫﻥ ﻳﺴﻤﻊ ﻛﻼﻡ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻳﻌﻴﻪ‪ ،‬ﻭﺍﻵﻥ ﻧﺮﻯ ﻣﺎ ﻳﻘﻮﻝ ﺷﺎﻋﺮﻧﺎ‪ :‬ﻭﻧﺮﻯ ﺻﻮﺭﺓ ﺑﻴﻨﻬﺎ ﺻﺤﺎﺑﺔ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﻧﻪ‪ ،‬ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻳﺼﻒ‬
‫ﺭﺃﺳﻪ ﻗﺎﺋﻼ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺿﺨﻢ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻳﻘﻮﻝ ﻛﺎﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻈﻴﻢ ﺍﳍﺎﻣﺔ‪ ،‬ﻭﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ ﻳﻘﻮﻝ ﻣﺜﻠﻤﺎ‬
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‫ﻗﺎﻝ ﻋﻠﻲ)‪ ،(13‬ﻭﺃﻡ ﻣﻌﺒﺪ ﺗﺼﻒ ﺭﺃﺳﻪ ﻗﺎﺋﻠﺔ‪ :‬ﱂ ﺗﺰﺩﺭﻳﻪ ﺻﻠﻌﺔ)‪ ،(14‬ﻭﺃﻧﺲ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺿﺨﻢ ﺍﳍﺎﻣﺔ‪ (15).‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺍﺻﻔﺎ ﺃﺫﻧﻴﻪ‪:‬‬
‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺎﻡ ﺍﻷﺫﻧﲔ‪ (16).‬ﻭﺍﻟﺸﺎﻋﺮ ﻳﺼﻒ ﻣﺎﺩﺣﹰﺎ‪:‬‬
‫ﺃﺫﻥ ﻟﻮﻋﻲ ﺍﻟﻮﺣﻲ ﺃﺫﻥ ﳏﻤﺪ)‪(17‬‬ ‫ﺭﺃﺱ ﻋﻼ ﰲ ﺍ‪‬ﺪ ﺭﺃﺱ ﳏﻤﺪ‬
‫ﺫﻛﺮ ﺍﻟﺸﺎﻋﺮ ﺷ‪‬ﻌﺮﻩ ﻭﻭﺟﻬﻪ ﻭﺟﺒﻴﻨﻪ‪ .‬ﻳﻘﻮﻝ ﺇﻥ ﺷﻌﺮﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺃﻋﺰ ﺷﻌﺮ ﺍﻟﻨﺎﺱ ﺃﲨﻊ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻳﺒﺘﺪﺭﻭﻥ ﳊﺼﻮﳍﺎ ﻭﻳﺘﻘﺴﻤﻮ‪‬ﺎ ﺑﻴﻨﻬﻢ ﻭﻳﺘﱪﻛﻮﻥ ‪‬ﺎ ﻛﻤﺎ‬
‫ﺭﻭﻱ ﺃﻥ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻭﺿﻊ ﺷﻌﺮﻩ ﰲ ﻗﻠﻨﺴﻮﺗﻪ ﻭﻻ ﻳﺮﺟﻊ ﻣﻦ ﻣﻌﺮﻛﺔ ﺇﻻ ﻓﺎﲢﺎ‪(18).‬‬
‫ﻭﻟﻪ ﻭﺟﻪ ﻣﺒﺎﺭﻙ ﻭ ﻳﻜﺸﻒ ﺑﻪ ﺩﺟﺎﺟﻴﺞ ﻭﻇﻠﻤﺎﺕ ﻭﻳﻨﲑ ﻟﻠﻨﺎﺱ ﻃﺮﻕ ﺍﳍﺪﺍﻳﺔ ﻭﺗﻨﻮﺭ ﺍﻟﺰﻣﺎﻥ‬
‫ﺑﻄﻠﻌﺔ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺟﺒﻴﻨﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﺭﻕ ﻭﺷﺒﻪ ﺍﻟﺸﺎﻋﺮ ﺑﺎﻟﺒﺪﺭ ﺍﳌﻨﲑ‬
‫ﻛﺄﻥ ﺟﺒﻴﻨﻪ ﻳﻨﲑ ﺯﻭﺍﻳﺎ ﺍﻷﺭﺽ ﻭﺁﻓﺎﻕ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻧﺮﻯ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻴﻒ ﻳﺼﻔﻮﻥ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻮﺟﻪ‬
‫ﻭﺍﳉﺒﲔ‪ :‬ﻭﻫﺬﺍ ﺻﺤﺎﰊ ﺟﻠﻴﻞ ﻭﺧﺎﺩﻣﻪ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺷﻌﺮ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻼ‪ ،‬ﻟﻴﺲ ﺑﺎﻟﺴﺒﻂ ﻭﻻﺍﳉﻌﺪ‪ ،‬ﻭﺑﲔ ﺃﺫﻧﻴﻪ ﻭﻋﺎﺗﻘﻪ‪ (19).‬ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟ ﹰ‬
‫ﱂ ﻳﻜﻦ ﺷﻌﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲜﻌﺪ ﻗﻄﻂ ﻭﻻ ﺳﺒﻂ ﺭﺟﻞ‪(20).‬‬
‫ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻳﻘﻮﻝ‪ :‬ﱂ ﻳﻜﻦ ﺷﻌﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳉﻌﺪ‬
‫ﺍﻟﻘﻄﻂ ﻭﻻﺑﺎﻟﺴﺒﻂ‪ ،‬ﻛﺎﻥ ﺟﻌﺪﺍ ﺭﺟﻼ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻛﺜﲑ ﺍﻟﺸﻌﺮ ﺭﺍﺟﻠﻪ‪ (21)،‬ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺣﺴﻦ ﺍﻟﺸﻌﺮ‪ (22)،‬ﻭﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ ﻳﺼﻔﻪ ﻗﺎﺋﻼ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺭﺟﻞ ﺍﻟﺸﻌﺮ‪ ،‬ﺇﻥ ﺇﻧﻔﺮﻗﺖ ﻋﻘﻴﺼﺘﻪ ﻓﺮﻕ ﻭﺇﻻ ﻓﻼ ﳚﺎﻭﺯ ﺷﻌﺮﻩ ﺷﺤﻤﺔ ﺃﺫﻧﻴﻪ ﺇﺫﺍ ﻫﻮ‬
‫ﻭﻓﺮﺓ‪ (23).‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺫﻛﺮ ﻭﺟﻬﻪ ﺍﻟﺸﺮﻳﻒ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻗﺪ ﻧﺮﻯ ﺗﻘﻠﺐ ﻭﺟﻬﻚ‬
‫ﰲ ﺍﻟﺴﻤﺎﺀ")‪ (24‬ﻭﺻﺤﺎﺑﺘﻪ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻳﺼﻔﻮﻥ ﻭﺟﻬﻪ ﺍﻟﺸﺮﻳﻒ‪ :‬ﺍﻟﱪﺍﺀ ﺑﻦ‬
‫ﻋﺎﺯﺏ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎ ﻭﺃﺣﺴﻨﻬﻢ‬
‫ﺧﻠﻘﺎ‪ ،‬ﻟﻴﺲ ﺑﺎﻟﻄﻮﻳﻞ ﺍﻟﺒﺎﺋﻦ ﻭﻻ ﺑﺎﻟﻘﺼﲑ‪ (25).‬ﻣﺮﺓ ﺳﺌﻞ ﻋﻨﻪ‪ :‬ﺃ ﻛﺎﻥ ﻭﺟﻪ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﻞ ﺍﻟﺴﻴﻒ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﺑﻞ ﻣﺜﻞ ﺍﻟﻘﻤﺮ‪ (26).‬ﺳﺌﻞ ﺟﺎﺑﺮ ﺑﻦ‬
‫ﲰﺮﺓ‪ :‬ﺃ ﻛﺎﻥ ﻭﺟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﻞ ﺍﻟﺴﻴﻒ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﺑﻞ ﻣﺜﻞ‬
‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﻛﺎﻥ ﻣﺴﺘﺪﻳﺮﺍ‪ (27) ،‬ﻭﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺳﺮ ﺍﺳﺘﻨﺎﺭ ﻭﺟﻬﻪ ﺣﱴ ﻛﺄﻧﻪ ﻗﻄﻌﺔ ﻗﻤﺮ‪(28).‬‬
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‫ﻭﻗﺎﻝ ﺃﺑﻮﺍﻟﻄﻔﻴﻞ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺑﻴﺾ ﻣﻠﻴﺢ ﺍﻟﻮﺟﻪ‪(29) .‬‬
‫ﻭﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ ﻳﺼﻔﻪ ﻗﺎﺋﻼ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺨﻤﺎ ﻣﻔﺨﻤﺎ‬
‫ﻳﺘﻸﻷ ﻭﺟﻬﻪ ﺗﻸﻟﺆ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ‪ (30).‬ﻭﺃﻡ ﻣﻌﺒﺪ ﺗﻘﻮﻝ‪:‬ﺭﺃﻳﺖ ﺭﺟﻼ ﻇﺎﻫﺮ ﺍﻟﻮﺿﺎﺀﺓ‬
‫ﺃﺑﻠﺞ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺳﻴﻢ ﻗﺴﻴﻢ‪ (31).‬ﻭﻳﻘﻮﻝ ﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ ﻋﻦ ﺟﺒﻴﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺳﻊ ﺍﳉﺒﲔ‪ (32).‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻔﺎﺽ ﺍﳉﺒﲔ‪ (33).‬ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ‬
‫ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻠﺖ ﺍﳉﺒﲔ‪ (34).‬ﻭﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺗﻘﻮﻝ‪ :‬ﻛﺎﻥ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺟﻠﻰ ﺍﳉﺒﲔ ﺇﺫﺍ ﻃﻠﻊ ﺟﺒﻴﻨﻪ ﻣﻦ ﺑﲔ ﺍﻟﺸﻌﺮ ﺃﻭ ﻃﻠﻊ ﰲ ﻓﻠﻖ‬
‫ﺍﻟﺼﺒﺢ ﺃﻭ ﻋﻨﺪ ﻃﻔﻞ ﺍﻟﻠﻴﻞ ﺃﻭ ﻃﻠﻊ ﺑﻮﺟﻬﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺗﺮﺍﺀﻭﻭﺍ ﺟﺒﻴﻨﻪ ﻛﺄﻧﻪ ﺿﻮﺀ ﺍﻟﺴﺮﺍﺝ‬
‫ﺍﳌﺘﻮﻗﺪ ﻳﺘﻸﻷ ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺳﻊ ﺍﳉﺒﻬﺔ‪ (35).‬ﻭﻳﺼﻒ ﺷﺎﻋﺮﻩ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪﻧﺎ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪:‬‬
‫ﻣﱴ ﻳﺒﺪﻭ ﻓـﻲ ﺍﻟﺪﺍﺝ ﺍﻟﺒﻬﻴﻢ ﺟﺒﻴﻨﻪ ﻳﻠﺢ ﻣﺜﻞ ﻣﺼﺒﺎﺡ ﺍﻟﺪﺟﻰ ﺍﳌﺘﻮﻗﺪ‬
‫ﻓﻤﻦ ﻛﺎﻥ ﺃﻭ ﻣـﻦ ﻗﺪ ﻳﻜﻮﻥ ﻛﺄﲪﺪ ﻧﻈﺎﻡ ﳊـﻖ ﺃﻭ ﻧﻜﺎﻝ ﳌﻠﺤـﺪ)‪(36‬‬
‫ﺷﻌﺮﻩ ﻭﺟﻬﻪ ﻭﺟﺒﻴﻨﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﺷﺎﻋﺮﻧﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺼﻮﺭﻱ ﻳﻘﻮﻝ ﻭﺍﺻﻔﺎ ﺷﻌﺮﻩ ﻭﻭﺟﻬﻪ ﻭﺟﺒﻴﻨﻪ ﺍﻟﺸﺮﻳﻒ‪:‬‬
‫ﻭﺃﻋﺰ ﺷﻌﺮ ﺍﻟﻨﺎﺱ ﺷﻌـﺮ ﳏﻤﺪ‬ ‫ﺷﻌﺮ ﺗﻘﺴﻤﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻴﻨﻬﻢ‬
‫ﻭﺑﺪﺕ ﻭﺟﻮﻩ ﺍﳋﲑ ﻭﺟﻪ ﳏﻤﺪ‬ ‫ﻭﺟﻪ ﺑﻄﻠﻌﺘﻪ ﺃﺿﺎﺀ ﻟﻨﺎ ﺍﻟﺪﺟﻰ‬
‫ﺑـﺪﺭ ﺍﻟﺪﺟﻰ ﺇﻻ ﺟﺒﲔ ﳏﻤﺪ)‪(37‬‬ ‫ﻣـﺎ ﻣﻦ ﺟﺒﲔ ﺑﺎﺭﻕ ﻓﻜﺄﻧـﻪ‬
‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻛﺮﻡ ﻧﺒﻴﻪ ﻭﺣﺒﻴﺒﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻓﻀﻠﻪ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﺧﻠﻘﻪ‪ ،‬ﻭﺣﺴﻦ ﺧ‪‬ﻠﻘﻪ ﻭﺧ‪‬ﻠﻘﻪ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳛﺒﻮﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻳﻜﺮﻣﻮﻥ ﻛﻞ‬
‫ﻣﺎ ﻟﻪ‪ .‬ﻭﻣﺎ ﺭﺃﻯ ﺃﺣﺪ ﻫﺬﺍ ﺍﳌﻨﻈﺮ ﺍﻟﺒﺪﻳﻊ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ ﻭﻓﻮﻕ ﺳﻄﺢ ﺍﻷﺭﺽ ﺃﻥ ﺍﶈﺒﻮﻥ‬
‫ﻟﻪ ﻳﺒﺘﺪﺭﻭﻥ ﺇﱃ ﺃﺧﺬ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﺘﻮﺿﺄ ﺑﻪ‪ ،‬ﻭﻳﻘﺴﻤﻮﻥ ﺑﻴﻨﻬﻢ ﺷﻌﺮﻩ‪ ،‬ﻭﻳﺘﱪﻛﻮﻥ ﺑﻪ‪،‬‬
‫ﻭﺷﺎﻋﺮﻧﺎ ﻳﺼﻒ ﺷﻌﺮﻩ ﻧﻈﺮﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﻌﻈﻴﻢ ﺍﳌﺪﻫﺶ ﻭﻳﻘﻮﻝ ﺑﻮﺟﻬﻪ ﺗﻨﻘﺸﻊ ﺳﺤﺐ‬
‫ﺍﻟﻈﻼﻡ ﻭﻣﺪﳍﻤﺎﺕ ﺍﻟﺪﺟﺎﺟﻴﺞ ﻋﻦ ﺍﳌﻌﻤﻮﺭﺓ ﻭﺟﺒﻴﻨﻪ ﻳﻀﻴﺊ ﻣﺜﻞ ﺍﻟﺒﺪﺭ ﰲ ﺍﻟﺪﺍﺝ ﺍﻟﺒﻬﻴﻢ‪.‬‬
‫ﻭﻣﺎ ﻷﺣﺪ ﻣﺜﻞ ﻫﺬﺍ ﺍﳉﺒﲔ ﺍﳌﺒﺎﺭﻙ ﺍﻟﻜﺮﱘ‪.‬‬
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‫ﻭﻻﺣﻈﻮﺍ ﻛﻴﻒ ﻛﺎﻥ ﺻﺤﺎﺑﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺼﻔﻮﻥ ﺷﻌﺮﻩ‪ .‬ﻳﻘﻮﻝ‬
‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺷﻌﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟﻼ‪،‬‬
‫ﻟﻴﺲ ﺑﺎﻟﺴﺒﻂ ﻭﻻ ﺍﳉﻌﺪ‪ ،‬ﺑﲔ ﺃﺫﻧﻴﻪ ﻭﻋﺎﺗﻘﻪ‪ (38) .‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺴﻦ ﺍﻟﺸﻌﺮ‪ (39).‬ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻛﺜﲑ ﺷﻌﺮ ﺍﻟﻨﺎﺱ ﺭﺍﺟﻠﻪ‪ (40).‬ﻭﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ ﻳﻘﻮﻝ ﻭﺍﺻﻔﺎ ﻭﺟﻬﻪ ﺍﻟﺸﺮﻳﻒ‪ :‬ﻛﺎﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺨﻤﺎ ﻣﻔﺨﻤﺎ ﻳﺘﻸﻷ ﻭﺟﻬﻪ ﺗﻸﻟﺆ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ‪(41) .‬‬
‫ﻭﻋﻦ ﺟﺒﻴﻨﻪ ﻳﻘﻮﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ‪ :‬ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻠﻢ‬
‫ﺻﻠﺖ ﺍﳉﺒﲔ‪(42) .‬‬
‫ﺣﺎﺟﺒﻪ ﻭﻧﺎﺻﻴﺘﻪ ﻭﻋﻴﻨﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﰲ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻳﺼﻒ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻘﺼﻮﺭﻱ ﺣﺎﺟﺒﻴﻪ ﻭﻧﺎﺻﻴﺘﻪ ﻭﻋﻴﻨﻪ‪ .‬ﻭﻳﺄﰐ‬
‫ﺑﺒﻴﺎﻥ ﺑﺪﻳﻊ ﺃﻥ ﺣﺎﺟﺒﻴﻪ ﺣﺠﺎﺏ ﻛﻞ ﺑﻠﻴﺔ ﻭﻧﺎﺻﻴﺘﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻪ ﻋﲔ ﺗﺮﻯ ﺍﳋﻠﻒ ﻛﻤﺎ ﺗﺮﻯ‬
‫ﻱ "‪(43).‬‬
‫ﺍﻷﻣﺎﻡ‪ .‬ﻭ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﷲِ‪ ،‬ﹺﺇﻧ‪‬ﻲ ﹶﻟﹶﺄﺭ‪‬ﻯ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠﻔ‪‬ﻲ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﹶﺃﺭ‪‬ﻯ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻴ ﹺﻦ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫‪‬ﻤﺎ ﻭﻧﺎﺻﻴﺘﻪ ﻛﻤﺎ ﶈﻤﺪ‬ ‫ﻣﺎ ﺣﺎﺟﺒﺎﻥ ﺣﺠﺎﺏ ﻛﻞ ﺑﻠـﻴﺔ‬
‫ﻗﺪﺍﻣﻬﺎ ﻋﲔ ﺍﻟﻨﱯ ﳏﻤﺪ)‪(44‬‬ ‫ﻋﲔ ﺭﺃﺕ ﻣﻦ ﺧﻠﻔﻬﺎ ﻣﺜﻞ ﺍﻟﺬﻱ‬
‫ﻭﺻﺤﺎﺑﺘﻪ ﻳﺼﻔﻮﻥ ﺣﺎﺟﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻳﻘﻮﻝ ﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ‬
‫ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺯﺝ ﺍﳊﻮﺍﺟﺐ‪ ،‬ﺳﻮﺍﺑﻎ‬
‫ﰲ ﻏﲑ ﻗﺮﻥ‪ ،‬ﺑﻴﻨﻬﻤﺎ ﻋﺮﻕ ﻳﺪﺭﻩ ﺍﻟﻐﻀﺐ‪(45) .‬‬
‫ﻭﻳﻘﻮﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﻭﺍﺻﻔﺎ ﻋﻴﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻈﻴﻢ ﺍﻟﻌﻴﻨﲔ‪ ،‬ﻫﺪﺏ ﺍﻷﺷﻔﺎﺭ‪ ،‬ﻣﺸﺮﺏ ﺍﻟﻌﻴﻨﲔ ﲝﻤﺮﺓ‪(46) .‬‬
‫ﺩﻣﻮﻋـﻪ ﻭﻧﻮﻣﻪ ﻭﺃﻧﻔﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻨﻈﻢ ﺍﻟﺸﺎﻋﺮ ﻣﻨﻈﺮ ﺩﻣﻮﻋﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻨﻬﻞ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻋﻨﺪ ﺣﻀﺮﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﲔ ﻻ ﻳﺴﻌﻪ ﺃﺣﺪ ﺣﱴ ﻣﻠﻚ ﻣﻘﺮﺏ‪ .‬ﻭﻳﻘﻮﻝ ﻫﺬﺍ‬
‫ﺍﻟﺪﻣﻮﻉ ﺗﻄﻔﺊ ﻧﺎﺭ ﺟﻬﻨﻢ ﻋﻦ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﰒ ﻳﺬﻛﺮ ﻧﻮﻣﻪ‪ ،‬ﻭﻫﺬﺍ ﻧﻮﻡ ﻓﻴﻪ ﻧﺎﻣﺖ ﻋﻴﻨﺎﻩ‬
‫ﻭﻻ ﻳﻨﺎﻡ ﻗﻠﺒﻪ‪ ،‬ﻭﻳﱰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﻮﻡ‪ .‬ﻭﺃﻧﻔﻪ ﺗﺘﻨﺴﻢ ﻋﻦ ﺭﻳﺎﺣﲔ ﺍﻟﻌﻠﻰ ﰲ ﺟﻨﺔ‬
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‫ﺍﻟﻔﺮﺩﻭﺱ‪ .‬ﻫﻜﺬﺍ ﻳﺄﰐ ﺍﻟﺸﺎﻋﺮ ﺑﻌﻨﺎﻭﻳﻦ ﻭﻣﻔﺎﻫﻴﻢ ﻧﺎﺩﺭﺓ ﻧﺎﺿﺮﺓ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﺮﺳﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻓﻼﺣﻈﻮﺍ ﻣﺎ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﺃﻋﺰ ﺷﻌﺮ ﺍﻟﻨﺎﺱ ﺷﻌﺮ ﳏﻤﺪ‬ ‫ﺩﻣﻊ ﺟﺤﻴﻢ ﺍﻟﻨﺎﺭ ﻗﺪ ﻃﻔﺌﺖ ﺑﻪ‬
‫ﻳﺄﺗﻴـﻪ ﻭﺣﻲ ﺍﷲ ﻧـﻮﻡ ﳏﻤﺪ‬ ‫ﻧـﻮﻡ ﻟﻌﲔ ﺍﻟﻨﻔﺲ ﺩﻭﻥ ﻓﺆﺍﺩﻫﺎ‬
‫ﰲ ﺟﻨﺔ ﺍﻟﻔﺮﺩﻭﺱ ﺃﻧﻒ ﳏﻤﺪ)‪(47‬‬ ‫ﺃﻧﻒ ﺗﻨﺴﻢ ﻋـﻦ ﺭﻳﺎﺣﲔ ﺍﻟﻌﻠﻰ‬
‫ﺃﻱ ﻋﲔ ﺭﺃﺕ ﻣﺜﻞ ‪‬ﺎﺀ ﺧﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺻﺪﻏﻪ‬
‫ﻳﻔﻮﺡ ﻣﻨﻪ ﺍﳌﺴﻚ‪ ،‬ﻭﻻ ﳜﺮﺝ ﻣﻦ ﻓﻴﻪ ﺇﻻ ﺍﳊﻜﻤﺔ‪ ،‬ﻷﻧﻪ ﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ ﺇﻥ ﻫﻮ ﺇﻻ‬
‫ﻭﺣﻲ ﻳﻮﺣﻰ‪ ،‬ﻭﺍﻟﻮﺣﻲ ﳛﺘﻮﻱ ﻋﻠﻰ ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﻭﺳﻨﻪ ﻳﻈﻬﺮ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻢ ﺣﲔ ﻳﺒﺘﺴﻢ‪،‬‬
‫ﻭﻛﻼﻣﻪ ﺭﺷﺪ ﻭﻫﺪﺍﻳﺔ ﻟﻠﻨﺎﺱ ﺃﲨﻊ ﻭﺍﻟﺬﻱ ﳚﺤﺪ ﺻﺪﻕ ﻗﻮﻟﻪ ﺗﺒﺖ ﻳﺪﺍﻩ ﻛﻤﺎ ﺗﺒﺖ ﻳـﺪﺍ‬
‫ﺃﰊ ﳍﺐ‪ .‬ﻭﻫﺎ ﻫﻮ ﺑﻴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺧـﺪﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻫﻨﺪ ﺑﻦ ﻫﺎﻟﺔ ﻳﺼﻒ ﺧﺪﻩ ﺍﻟﺸﺮﻳﻒ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻬﻞ ﺍﳋﺪﻳﻦ‪(48) .‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺍﻹﻣﺎﻡ ﳏﻰ ﺍﻟﺪﻳﻦ ﰲ ﻭﺻﻒ ﺍﳋﺪ ﺍﻟﺸﺮﻳﻒ‪:‬‬
‫ﻗﺮﺕ ﺑﻪ ﺧﺪ ﺍﻟﻨﱯ ﳏﻤﺪ)‪(49‬‬ ‫ﺧﺪ ﻣﱴ ﺭﺃﺕ ﺍﻟﻌﻴﻮﻥ ‪‬ﺎﺀﻩ‬
‫ﺻﺪﻏـﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻦ ﺟﻮﻧﺔ ﺍﻟﻌﻄﺎﺭ ﺻﺪﻍ ﳏﻤﺪ)‪(50‬‬ ‫ﺻﺪﻍ ﻳﻔﻮﺡ ﺍﳌﺴﻚ ﻣﻨﻪ ﻛﺄﻧﻪ‬
‫ﻓﻤـﻪ ﻭﺃﺳﻨﺎﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻝ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺿﻠﻴﻊ ﺍﻟﻔﻢ‪(51) .‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺣﺴﻦ ﺍﻟﻔﻢ‪(52) .‬‬
‫ﻭﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ ﻭﺍﺻﻔﺎ ﻓﻤﻪ ﺍﻟﺸﺮﻳﻒ‪:‬‬
‫ﺇﻻ ﻓﻢ ﺍﳋﲑ ﺍﻟﻨﱯ ﳏﻤﺪ)‪(53‬‬ ‫ﻣﺎ ﻣﻦ ﻓﻢ ﻣﺎ ﻗﺎﻝ ﺇﻻ ﺣﻜﻤﺔ‬
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‫ﻳﻘﻮﻝ ﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺷﻨﺐ ﻣﻔﻠﺞ‬
‫ﺍﻷﺳﻨﺎﻥ‪ .‬ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺇﺫﺍ ﺿﺤﻚ ﻛﺎﺩ ﻳﺘﻸﻷ ﰲ ﺍﳉﺪﺭ‪(54).‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﻭﺻﻒ ﺃﺳﻨﺎﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﳛﻜﻲ ﻧﻈﺎﻡ ﺍﻟﺪﺭ ﺳﻦ ﳏﻤـﺪ‬ ‫ﻭﺇﺫﺍ ﺗﺒﺴﻢ ﺿﺎﺣﻜﺎ ﻓﻜﺄﻧـﻤﺎ‬
‫ﻣﻦ ﺃﺻﺪﻕ ﺍﻷﻗﻮﺍﻝ ﻗﻮﻝ ﳏﻤﺪ‬ ‫ﻗﻮﻝ ﺑﻪ ﺭﺷﺪ ﺍﻷﻧﺎﻡ ﺇﱃ ﺍﳍﺪﻯ‬
‫ﻭﺑﺪﺍ ﻟﻪ ﺑﺮﻫﺎﻥ ﺻﺪﻕ ﳏﻤﺪ)‪(55‬‬ ‫ﺗﺒﺖ ﻳﺪﺍ ﻣﻦ ﻛﺎﻥ ﳚﺤﺪ ﺻﺪﻗﻪ‬
‫ﻭﳓﻦ ﻧﺮﻯ ﺻﻮﺭﺓ ﺑﻴﺎﻥ ﻣﻨﻈﺮ ﺃﻋﻀﺎﺀ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ‬
‫ﺻﺤﺎﺑﺘﻪ‪ ،‬ﻛﻴﻒ ﻳﺼﻔﻮ‪‬ﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻨﺪ ﺑﻦ ﺃﰊ ﻫﺎﻟﺔ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻬﻞ‬
‫ﺍﳋﺪﻳﻦ‪ ،‬ﻭﺿﻠﻴﻊ ﺍﻟﻔﻢ‪ ،‬ﻭﺃﺷﻨﺐ ﻣﻔﻠﺞ ﺍﻷﺳﻨﺎﻥ‪(56) .‬‬
‫ﻛـﻔﻪ ـ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ﻭﺍﺻﻔﺎ ﻛﻔﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷﺸﻦ ﺍﻟﻜﻔﲔ‪(57) .‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺼﻮﺭﻱ‪:‬‬
‫ﻳﻨﺒﻮﻉ ﻋﺬﺏ ﺍﳌﺎﺀ ﻛﻒ ﳏﻤﺪ)‪(58‬‬ ‫ﻛﻒ ﺑﻪ ﻛﻒ ﺍﻹﻟﻪ ﻋﻦ ﺍﻟﻮﺭﻯ‬
‫ﻳﻘﻮﻝ ﺷﺪﺍﺩ ﺑﻦ ﺃﻭﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ ﻓﺈﺫﺍ ﻫﻲ ﺃﻟﲔ ﻣﻦ ﺍﳊﺮﻳﺮ ﻭﺃﺑﺮﺩ ﻣﻦ ﺍﻟﺜﻠﺞ‪(59) .‬‬
‫ﻳﻘﻮﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻈﻴﻢ‬
‫ﺍﻟﺴﺎﻋﺪﻳﻦ‪(60) .‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻋﻦ ﻳﺪﻳﻪ ﺍﻟﺸﺮﻳﻔﺘﲔ ﻭﺍﻟﺴﺎﻋﺪﻳﻦ‪ ،‬ﻛﻴﻒ ﻳﺼﺪﺭ ﺍﳋﲑ ﻭﺍﻟﻴﻤﻦ‬
‫ﻭﺍﻟﻴﺴﺮ ‪‬ﻤﺎ‪:‬‬
‫ﺇﻻ ﻳﺪ ﺧﲑ ﺍﻷﻧﺎﻡ ﳏﻤﺪ‬ ‫ﻣﺎ ﻣﻦ ﻳﺪ ﻣﻨﻬﺎ ﺍﻷﻳﺎﺩﻱ ﻛﻠﻬﺎ‬
‫ﻳﺴﺮ ﻭﻛﻞ ﺗﻴﻤﻦ ﲟﺤﻤﺪ‬ ‫ﳝﻨـﺎﻫـﻤﺎ ﳝﻦ ﻭﰲ ﻳﺴﺮﺍﳘﺎ‬
‫ﺇﻻ ﺍﻟﻠﺘﻴﺎ ﻛﺎﻧﺘﺎ ﶈﻤﺪ)‪(61‬‬ ‫ﻣﺎ ﺳﺎﻋﺪﺍﻥ ﻣﻊ ﺍﻟﺴﻌﺎﺩﺓ ﻛﻠﻬﺎ‬
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‫ﻇﻬﺮﻩ ﻭﺻﻠﺒﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫ﻋﻦ ﳏﺮﺵ ﺍﻟﻜﻌﱯ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺍﻋﺘﻤﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻦ ﺍﳉﻌﺮﺍﻧﺔ ﻟﻴﻼ ﻓﻨﻈﺮﺕ ﺇﱃ ﻇﻬﺮﻩ ﻛﺄﻧﻪ ﺳﺒﻴﻜﺔ ﻓﻀﺔ‪(62) .‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻋﻦ ﻇﻬﺮﻩ ﻭ ﺻﻠﺒﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻳﺒﲔ ﰲ ﺃﺑﻴﺎﺗﻪ‬
‫ﻣﻌﺎﱐ ﻭﻣﻔﺎﻫﻴﻢ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﺩﻳﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻈﻬﺮ ﺑﻈﻬﺮ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺻﻠﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻣﻦ ﺻﻠﺒﻪ ﺍﻟﻄﺎﻫﺮ ﺗﻨﻮﺭﺕ ﻣﺼﺎﺑﻴﺢ ﺍﻧﻘﺸﻌﺖ ‪‬ﺎ ﻇﻼﻡ ﺍﳉﻬﺎﻟﺔ ﻣﻦ‬
‫ﺃﻛﻨﺎﻑ ﺍﳌﻌﻤﻮﺭﺓ‪ .‬ﻭﻫﺎ ﻫﻲ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﻟﻈﻬﻮﺭ ﺩﻳﻦ ﺍﷲ ﻇﻬﺮ ﳏﻤﺪ‬ ‫ﻇﻬـﺮ ﺗﻈﺎﻫﺮﻩ ﺍﻟﻘﺮﻭﻥ ﻟﺸـﺪﻩ‬
‫ﺃﻋﻼﻡ ﺩﻳﻦ ﺍﷲ ﺻﻠﺐ ﳏﻤﺪ )‪(63‬‬ ‫ﺻﻠﺐ ﻣﺼﺎﺑﻴﺢ ﺍﳍﺪﻯ ﻣﻦ ﻧﺴﻠﻪ‬
‫ﺗﻘﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺮﻳﺾ‬
‫ﺍﻟﺼﺪﺭ ﳑﺴﻮﺣﻪ ﻛﺄﻧﻪ ﺍﳌﺮﺍﻳﺎ ﰲ ﺷﺪ‪‬ﺎ ﻭﺍﺳﺘﻮﺍﺋﻬﺎ‪ ،‬ﻭﻻ ﻳﻌﺪﻭ ﺑﻌﺾ ﳊﻤﻪ ﺑﻌﻀﺎ‪ ،‬ﻋﻠﻰ ﺑﻴﺎﺽ‬
‫ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ‪ ،‬ﻣﻮﺻﻮﻝ ﻣﺎ ﺑﲔ ﻟﺒﺘﻪ ﺇﱃ ﺳﺮﺗﻪ ﺷﻌﺮ ﻣﻨﻘﺎﺩ ﻛﺎﻟﻘﻀﻴﺐ ﱂ ﻳﻜﻦ ﰲ ﺻﺪﺭﻩ‬
‫ﻭﻻ ﺑﻄﻨﻪ ﺷﻌﺮ ﻏﲑﻩ‪ (64).‬ﻭﺃﻧﻮﺍﺭ ﻛﻞ ﺭﺷﺪ ﻳﺘﻔﺠﺮ ﻣﻦ ﻗﻠﺒﻪ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻋﻦ ﺻﺪﺭﻩ ﻭﻗﻠﺒﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻣﺎ ﻛﺎﻥ ﻏﻞ ﻓﻴﻪ ﺻﺪﺭ ﳏﻤﺪ‬ ‫ﺻﺪﺭ ﺣﻮﻯ ﻗﻠﺒﺎ ﻧﻘﻴﺎ ﻃﺎﻫﺮﺍ‬
‫ﻭﺣﺎﺷﺎﻩ ﺑﺎﻟﺘﻮﻓﻴﻖ ﻗﻠﺐ ﳏﻤﺪ)‪(65‬‬ ‫ﻗﻠﺐ ﻫﺪﺍﻩ ﻟﻜﻞ ﺭﺷﺪ ﺭﺏ‬
‫ﺑﻄﻨﻪ ـ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻳﺮﻭﻱ ﻟﻨﺎ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻋﻦ ﺑﻄﻨﻪ ﺍﻟﺸﺮﻳﻒ ﻭﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻔﺎﺽ ﺍﻟﺒﻄﻦ‪(66) .‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻋﻦ ﺑﻄﻨﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺍﳌﺒﺎﺭﻙ ﳐﺰﻥ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﻇﺮﻑ ﻟﻮﺣﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺟﻨﺒﻪ ﲡﺎﰱ ﻋﻦ ﺍﳌﻀﺠﻊ ﺭﻏﺒﺔ ﺇﱃ ﺭﺑﻪ ﻋﺰ‬
‫ﻭﺟﻞ‪ ،‬ﻭﻳﺸﺪ ﺍﻷﺣﺠﺎﺭ ﻋﻠﻰ ﺑﻄﻨﻪ ﺑﺸﺪﺓ ﺍﳉﻮﻉ‪ ،‬ﻭﺳﺤﺐ ﺟﻮﺩﻩ ﻭﻧﻮﺍﻟﻪ ﺗﻨﻬﻤﺮ ﻋﻠﻰ‬
‫ﺍ‪‬ﺎﻋﺔ‪ ،‬ﻭﺗﻨﺴﺠﻢ‪ ،‬ﻭﻻﺣﻈﻮﺍ ﺍﻵﻥ ﺃﺑﻴﺎﺗﻪ‪:‬‬
‫ﻇﺮﻑ ﻟﻮﺣﻲ ﺍﷲ ﺑﻄﻦ ﳏﻤﺪ )‪(67‬‬ ‫ﺑﻄﻦ ﺣﻮﻯ ﺣﻠﻤﺎ ﻭﻋﻠﻤﺎ ﻧﺎﻓﻌﺎ‬
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‫ﺟﻨﺒﻪ ﻭﺟﻠﺪﻩ ﻭﻣﺮﻭﺭﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫ﺭﻏﺒﺎ ﺇﱃ ﺍﻟﺮﲪﻦ ﺟﻨﺐ ﳏﻤﺪ‬ ‫ﺟﻨـﺐ ﲡﺎﻓـﻰ ﻋﻦ ﻓﱴ ﻣﺘﻬﺠـﺪ‬
‫ﻭﻳﺮﺩ ﺟﻮﻉ ﺍﻟﻨﺎﺱ ﺟﻮﺩ ﳏﻤﺪ‬ ‫ﻗﺪ ﻛﺎﻥ ﻳﻄﻮﻱ ﻛﺸﺤﻪ ﻣﻦ ﺟﻮﻋـﺔ‬
‫ﻭﻛﻔﻰ ﻓﺌﺎﻡ ﺍﻟﻨﺎﺱ ﻗﺮﺹ ﳏﻤﺪ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻗـﺪ ﻳﺴﻘﻲ ﻭﻳﻄﻌﻢ ﺟﺎﺋﻌـﺎ‬
‫ﺇﻻﻣﻊ ﺍﳋﲑﺍﺕ ﺭﺟﻞ ﳏﻤﺪ)‪(68‬‬ ‫ﺭﺟﻞ ﻣﺸﺖ ﰲ ﺍﳋﲑ ﺣﱴ ﻣﺎ ﻣﺸﺖ‬
‫ﺇﻳﺎﻩ ﻣﺲ ﺍﻟﻨﺎﺭﺟﻠﺪ ﳏﻤﺪ)‪(69‬‬ ‫ﺟﻠﺪ ﺇﺫﺍ ﻣﺎ ﻣﺲ ﺷﻴﺌﺎ ﻟـﻢ ﻳﺼـﺐ‬
‫ﻣﻦ ﻃﻴﺒﻪ ﻭﺍﻟﻄﻴﺐ ﻃﻴﺐ ﳏﻤﺪ‬ ‫ﻃـﺎﺏ ﺍﳌﺴﺎﻟﻚ ﺣﻴﺚ ﻣﺮ ﳏﻤـﺪ‬
‫ﺧﻠﻖ ﺍﻟﻌﺒﺎﺩﻋﻠﻰ ﺣﺮﻭﻑ ﳏﻤﺪ)‪(70‬‬ ‫ﻓﺘﺒـﺎﺭﻙ ﺍﻟـﺮﲪﻦ ﺃﺣﺴﻦ ﺧﺎﻟﻖ‬
‫ﻭﰲ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻳﺒﲔ ﺃﻥ ﺷﺨﺼﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺒﺎﺭﻛﺔ ﺻﻮﺭﺓ ﺍﲰﻪ‪.‬‬
‫ﺍﳌﻴﻢ ﺭﺃﺱ ﻭﺍﻟﻴﺪﺍﻥ ﻛﺎﳊﺎﺀ ﻭﺍﳉﻮﻑ ﻣﻴﻢ ﺛﺎﱐ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺩﺍﻝ‪ .‬ﻭﻫﺎ ﻫﻮ ﻳﻘﻮﻝ ﻧﺎﺷﺪﺍ‪:‬‬
‫ﻭﺍﳉﻮﻑ ﻣﻴﻢ ﺛﺎﱐ ﶈﻤﺪ‬ ‫ﻓﺎﳌﻴﻢ ﺭﺃﺱ ﻭﺍﻟﻴﺪﺍﻥ ﻛﺤﺎﺋﻪ‬
‫ﻳﺎ ﻟﻴﺖ ﲢﺼﻞ ﺳﲑﺓ ﶈﻤﺪ)‪(71‬‬ ‫ﻭﺍﻟﺮﺟﻞ ﺩﺍﻝ ﰎ ﺻﻮﺭﺓ ﺍﲰﻪ‬
‫ﺯﻳﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺷﺨﺼﻴﺔ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺃﻃﻴﺐ ﺍﻟﺘﺤﻴﺔ ﻭﺃﲨﻞ ﺍﻟﺜﻨﺎﺀ‬
‫ﲜﻤﻴﻊ ﺻﻔﺎﺕ ﺍﳉﻤﺎﻝ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻫﻲ ﺗﺘﺮﺷﺢ ﻛﻞ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﲰﻪ‪ ،‬ﻭﺍﻟﺸﺎﻋﺮ‬
‫ﻳﻨﻈﻢ ﻗﻠﻴﻼ ﻣﻨﻬﺎ ﰲ ﺍﻷﺑﻴﺎﺕ‪ :‬ﻣﻦ ﻣﻴﻢ ﻣﻦ ﻭﳎﺪ ﻭﺍﳌﺮﻭﺀﺓ ﻭﺍﳌﲎ‪ ،‬ﻭﻣﻦ ﺣﺎﺀ‪ :‬ﲪﺪ‪ ،‬ﺣﻠﻴﻢ‪،‬‬
‫ﺣﻴﺎﺀ‪ ،‬ﻭﺣﻜﻤﺔ ﻭﺣﺴﻦ ﻭﺣﺴﻨﺎﺕ‪ .‬ﻭﻣﻦ ﺩﺍﻝ‪ :‬ﺩﻳﻦ ﻭﺩﻧﻴﺎ‪ ،‬ﻭﺩﻧﻮﻩ ﺇﱃ ﺍﻟﻌﻠﻰ‪ ،‬ﻭﺩﻓﻊ‬
‫ﺍﻟﺒﻼﻳﺎ ﻭﺍﻟﺪﺭﺟﺎﺕ‪ .‬ﻭﻻﺣﻈﻮﺍ ﻫﺬﻩ ﺍﻟﺒﺪﺍﺋﻊ ﰲ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﰲ ﻛﻞ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﳏﻤﺪ‬ ‫ﻛﻢ ﻣﻦ ﺣﻘﻴﻘﺔ ﻭﺻﻔﻪ ﻣﻮﺟﻮﺩﺓ‬
‫ﻭﻣـﻜﺎﺭﻡ ﺍﻷﺧـﻼﻕ ﻣﻴﻢ ﳏﻤﺪ‬ ‫ﻣـﻦ ﻭﳎﺪ ﻭﺍﻟـﻤﺮﻭﺀﺓ ﻭﺍﳌﲎ‬
‫ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﻨﺎﺕ ﺣـﺎﺀ ﳏﻤﺪ‬ ‫ﲪـﺪ ﺣﻠﻴﻢ ﻭﺍﳊﻴﺎﺀ ﻭﺣﻜﻤﺔ‬
‫ﻭﺍﻟﺪﻓﻊ ﻭﺍﻟﺪﺭﺟﺎﺕ ﺩﺍﻝ ﳏﻤﺪ)‪(72‬‬ ‫ﺩﻳﻦ ﻭﺩﻧﻴـﺎ ﻭﺍﻟﺪﻧﻮ ﺇﱃ ﺍﻟﻌﻠﻰ‬
‫ﻭﺧﺎﻃﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﳏﻜﻢ ﺗﱰﻳﻠﻪ ﲨﻴﻊ ﺍﳌﺮﺳﻠﲔ ﺑﺄﲰﺎﺋﻬﻢ ﻭﺧﺺ ﺣﺒﻴﺒﻪ‬
‫ﲟﺨﺎﻃﺒﺔ ﺧﺎﺻﺔ ﻻ ﺑﺎﲰﻪ ﺑﻞ ﺑﺼﻔﺎﺗﻪ‪ .‬ﰒ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺇﻥ ﺍﷲ ﺫﺏ ﻋﻨﻪ ﺷﺘﻢ ﺍﻷﻋﺪﺍﺀ‪،‬‬
‫ﻭﺍﻟﻨﺎﺱ ﻳﺴﻤﻮﻥ ﺃﻭﻻﺩﻫﻢ ﺑﺘﺴﻤﻴﺘﻪ ﻋﺰﺓ ﻭﻛﺮﺍﻣﺔ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻛﺮﻣﻪ ﻭﺃﻋﻄﺎﻩ ﺍﳌﻘﺎﻣﺎﺕ‬
‫ﺍﻟﻌﻠﻰ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﺱ ﺑﻪ ﺃﺣﺪ‪ ،‬ﻭﻟﻪ ﺃﺧﻼﻕ ﻃﻴﺒﺔ ﺣﱴ ﻗﺎﻝ "ﻭﺇﻧﻚ ﻟﻌﻠﻰ ﺧﻠﻖ ﻋﻈﻴﻢ"‪،‬‬
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‫ﰒ ﻳﻨﻈﻢ ﺻﻔﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ‪ ،‬ﻭﺍﳊﻠﻢ ﻭﺍﳉﻮﺩ‪ ،‬ﻭﺍﻟﺼﺪﻕ‪،‬‬
‫ﻭﺍﻟﻌﺪﻝ‪ .‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻇﺎﻫﺮﺓ ﺑﺄﻥ ﺍﻟﺮﲪﻦ ﱂ ﳜﻠﻖ ﻣﺜﻞ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺃﻃﻴﺐ‬
‫ﺍﻟﺘﺤﻴﺔ ﻭﺃﺯﻛﻰ ﺍﻟﺜﻨﺎﺀ‪ .‬ﻭﻫﺎ ﻫﻲ ﺍﻷﺑﻴﺎﺕ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻣﻦ ﻣﺮﺳـﻞ ﻏـﲑ ﺍﻟـﻨﱯ ﳏﻤـﺪ‬ ‫ﻣﺎ ﺧﺎﻃـﺐ ﺍﻟـﺮﲪﻦ ﺇﻻ ﺑﺎﲰـﻪ‬
‫ﻭ‪‬ﻰ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻩ ﺑﺎﺳـﻢ ﳏﻤـﺪ‬ ‫ﺟﻌﻞ ﺍﻟﺮﺳـﻮﻝ ﺧﻄﺎﺑـﻪ ﻭﻧﺒﻴـﻪ‬
‫ﺇﺫ ﻳــﺸﺘﻤﻮﻥ ﻣــﺬﳑﺎ ﲟﺤﻤــﺪ‬ ‫ﻗﺪ ﺫﺏ ﻋﻨـﻪ ﺍﷲ ﺷـﺘﻢ ﻋﺪﺍﺗـﻪ‬
‫ﻣﺘﻌﺰﺯ ﰲ ﺍﻟﻨـﺎﺱ ﺑﺎﺳـﻢ ﳏﻤـﺪ‬ ‫ﻛﻢ ﻣﻦ ﻣﺴﻤﻰ ﰲ ﺍﻟﻮﺭﻯ ﲟﺤﻤـﺪ‬
‫ﻋﻦ ﺃﻥ ﻳﻘـﺎﺱ ﳏﻤـﺪ ﲟﺤﻤـﺪ‬ ‫ﺍﷲ ﺃﻛﺮﻣــﻪ ﻭﺃﻋﻠــﻰ ﺣﺎﻟــﻪ‬
‫ﻣﺜﻞ ﺍﳊﻴﺎﺀ ﻋﻠـﻰ ﺍﻟـﻨﱯ ﳏﻤـﺪ‬ ‫ﻣﺎ ﻛﺎﻥ ﺛﻮﺏ ﻟﻠﺤﻴﺎﺀ ﻋﻠﻰ ﺍﻣـﺮﺉ‬
‫ﺁﱃ ﻋﻠﻴــﻪ ﺍﷲ ﺧﻠــﻖ ﳏﻤــﺪ‬ ‫ـﻢ‬‫ـﻪ ﻣﻌﻈـ‬ ‫ـﻴﻢ ﺍﻹﻟـ‬‫ـﻖ ﺑﺘﻌﻈـ‬‫ﺧﻠـ‬
‫ﻣﻦ ﺫﺍ ﻟﻪ ﺭﻓـﻖ ﻛﺮﻓـﻖ ﳏﻤـﺪ‬ ‫ﻣــﻦ ﺍﻹﻟــﻪ ﺑﺮﻓﻘــﻪ ﻭﺑﻠﻴﻨــﻪ‬
‫ﻣﺎ ﺯﻝ ﺑـﺎﻟﺰﻟﺰﺍﻝ ﺣﻠـﻢ ﳏﻤـﺪ‬ ‫ﺣﻠﻢ ﺯﺭﻳـﻦ ﻛﺎﻟﺮﻭﺍﺳـﻲ ﺛﺎﺑـﺖ‬
‫ﻗﺪ ﻋﻢ ﻣﺜﻞ ﺍﳉﻮﺩ ﺟـﻮﺩ ﳏﻤـﺪ‬ ‫ﺟﻮﺩ ﻛﺄﻥ ﺍﻟﺒﺤـﺮ ﻣﻨـﻪ ﻗﻄـﺮﺓ‬
‫ﻟـﻢ ﳜﻠﻖ ﺍﻟﺮﲪﻦ ﻣﺜﻞ ﳏﻤﺪ )‪(73‬‬ ‫ﺻـﺪﻕ ﺍﻟﺬﻱ ﻳﺜﻨﻴﻪ ﻓﻴﻤـﺎ ﻗـﺎﻟﻪ‬
‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﺎﻋﺮ ﺧﺼﻮﺻﻴﺔ ﺑﻌﺜﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻧﻪ ﺃﺭﺳﻞ ﺇﱃ‬
‫ﺍﳋﻠﻖ ﻛﺎﻓﺔ‪ ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ ﺍﻵﺧﺮﻭﻥ ﺑﻌﺜﻮﺍ ﺇﱃ ﺍﻟﻨﺎﺱ ﻓﻘﻂ‪ .‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﺱ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾)‪(74‬‬
‫ﺸﲑ‪‬ﺍ ‪‬ﻭ‪‬ﻧﺬ‪‬ﻳﺮ‪‬ﺍ ‪‬ﻭﹶﻟ ‪‬ﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫ﺱ ‪‬ﺑ ‪‬‬
‫ﻳﻘﻮﻝ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﹺﺇﻟﱠﺎ ﻛﹶﺎ ﱠﻓ ﹰﺔ ﻟﱢﻠﻨ‪‬ﺎ ﹺ‬
‫ﻀ ﹶﻠﻨﹺﻲ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻋﻠﹶﻰ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳ ﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ " :‬ﹶﻓ ‪‬‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣﺔﹶ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺽ ﹸﻛ ﱡﻠﻬ‪‬ﺎ‬
‫ﺖ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺱ ﻛﹶﺎ ﱠﻓﺔﹰ‪ ،‬ﻭﺟ‪ ‬ﻌ ﹶﻠ ‪‬‬
‫ﺖ ﹺﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫ﺍﹾﻟﹶﺄ‪‬ﻧﹺﺒﻴ‪‬ﺎﺀِ‪ ،‬ﹶﺃ ‪‬ﻭ ﻗﹶﺎ ﹶﻝ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹸﺄ ‪‬ﻣﻢﹺ‪ ،‬ﹺﺑﹶﺄ ‪‬ﺭ‪‬ﺑ ﹴﻊ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠ ‪‬‬
‫ﺠﺪ‪‬ﻩ‪ ‬ﻭ ‪‬ﻋ ‪‬ﻨ ‪‬ﺪﻩ‪‬‬
‫ﺴﹺ‬
‫ﺼﻠﹶﺎ ﹸﺓ ﹶﻓ ‪‬ﻌ ‪‬ﻨ ‪‬ﺪﻩ‪ ‬ﻣ ‪‬‬
‫ﺖ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﺠﺪ‪‬ﺍ ‪‬ﻭ ﹶﻃﻬ‪‬ﻮﺭ‪‬ﺍ ﹶﻓﹶﺄ‪‬ﻳ‪‬ﻨﻤ‪‬ﺎ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ﹶﻛ ‪‬‬
‫ﺴﹺ‬‫ﻟ‪‬ﻲ ‪‬ﻭ‪‬ﻟﹸﺄ ‪‬ﻣﺘ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﹶﻃﻬ‪‬ﻮ ‪‬ﺭ ‪‬ﻩ‪(75) .‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺧﺼﺎﺋﺼﻪ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺇﺣﺼﺎﺅﻫﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺍﳌﻮﺟﺰ‬
‫ﻭﺃﻛﺘﻔﻲ ﺑﺬﻛﺮ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﻣﺎ ﺇﻥ ﺇﱃ ﺍﻟـﺜﻘﻠﲔ ﻏـﲑ ﳏﻤـﺪ‬ ‫ﺑﻌﺚ ﺍﻹﻟﻪ ﺍﳌﺮﺳـﻠﲔ ﺇﱃ ﺍﻟـﻮﺭﻯ‬
‫ﻭﻣﺼﺪﻕ ﻟﻠﺮﺳـﻞ ﻗﻴـﻞ ﳏﻤـﺪ‬ ‫ﻋﺪﻝ ﺃﻣـﲔ ﺻـﺎﺩﻕ ﻭﻣـﺬﻛﺮ‬
‫ـﻨﱯ ﳏﻤـ‬
‫ـﺪ‬ ‫ـﻦ ﺍﻟـ‬
‫ـﺬﺍ ﺩﻳـ‬
‫ـﺎ ﺣﺒـ‬
‫ﻳـ‬ ‫ﻳﺎ ﺣﺒـﺬﺍ ﻭﺟـﻪ ﺍﻟـﻨﱯ ﳏﻤـﺪ‬
‫ﻳﺮﺿﺎﻩ ﺭﺏ ﺍﻟﻌﺮﺵ ﺩﻳـﻦ ﳏﻤـﺪ‬ ‫ﺩﻳﻦ ﻋﻠﻰ ﺍﻷﺩﻳﺎﻥ ﻃـﺮﺍ ﻇـﺎﻫﺮﺍ‬
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‫ﻭﺃﺯﻳﻞ ﻋﻨﻪ ﺍﻟﻨﺴﺦ ﺷـﺮﻉ ﳏﻤـﺪ‬ ‫ﺷﺮﻉ ﺑﻪ ﻧـﺴﺦ ﺍﻟـﺸﺮﺍﺋﻊ ﻗﺒﻠـﻪ‬

‫ـﺪ‬
‫ـﻮﺍ ﲟﺤﻤــ‬ ‫ـﻮﻡ ﺃﻣﻨــ‬‫ﺇﻻ ﻟﻘــ‬ ‫ﱂ ﳚﻌــﻞ ﺍﷲ ﺍﻟــﺴﻼﻡ ﲢﻴــﺔ‬
‫ﺑﺎﻟﺴﻴﻒ ﺣـﱴ ﺃﺫﻋﻨـﻮﺍ ﲟﺤﻤـﺪ‬ ‫ﻓﺘﺢ ﺍﻟـﺒﻼﺩ ﻟـﺸﺮﻋﻪ ﻭﻟﺪﻳﻨـﻪ‬
‫ﻭﺑﺪﺍ ﻟـﺪﻳﻦ ﺍﳊـﻖ ﳒـﻢ ﳏﻤـﺪ‬ ‫ﻏﺎﺭﺕ ﳒﻮﻡ ﺍﻟﻜﻔﺮ ﻭﺍﺟﺘﺜﺖ ﺑـﻪ‬
‫ـﺪ‬‫ـﻦ ﳏﻤـ‬‫ـﺎﺭ ﺩﻳـ‬
‫ـﺮﺕ ﺃ‪‬ـ‬ ‫ﻭﺗﻔﺠـ‬ ‫ﻇﻠﺖ ﲝﺎﺭ ﺍﻟﻜﻔـﺮ ﻏﺎﺋـﺼﺔ ﺑـﻪ‬
‫ﻻ ﺳــﻴﻤﺎ ﻗــﱪ ﺍﻟــﻨﱯ ﳏﻤــﺪ‬ ‫ﻓﺨﺮﺕ ﻋﻠﻰ ﺍﻟﺘﺮﺑﺎﺕ ﺗﺮﺑﺔ ﻃﻴﺒـﺔ‬
‫ﻣﻦ ﺫﺍ ﻟـﻪ ﺟـﺎﻩ ﻛﺠـﺎﻩ ﳏﻤـﺪ‬ ‫ﺟﺎﻩ ﺍﻟﻨﱯ ﻟـﺪﻯ ﺍﻹﻟـﻪ ﻣﻌﻈـﻢ‬
‫ـﺪ‬‫ـﲑ ﳏﻤـ‬‫ـﻪ ﻟﻐـ‬
‫ـﺾ ﻛﺘﻔﻴـ‬ ‫ﰲ ﻧﻐـ‬ ‫ﻣﻦ ﺫﺍ ﻟﻪ ﻋﻠـﻢ ﺍﻟﻨﺒـﻮﺓ ﻇـﺎﻫﺮ‬
‫ﻭﺍﻷﺭﺽ ﻣﺴﺠﺪﻩ ﺳـﻮﺍﺀ ﳏﻤـﺪ‬ ‫ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﺘﺮﺍﺏ ﻃﻬﻮﺭﺓ‬
‫ﺣﱴ ﺭﺃﻯ ﺍﻟﻔﺮﺩﻭﺱ ﻏـﲑ ﳏﻤـﺪ‬ ‫ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﱪﺍﻕ ﺭﻛﻮﺑـﻪ‬
‫ﺃﺳﻔﺎ ﻟﻮﺟﺪ ﺍﻟـﺒﲔ ﻏـﲑ ﳏﻤـﺪ‬ ‫ﻣﻦ ﺫﺍ ﻋﻠﻴﻪ ﺍﳉﺬﻉ ﺣـﻦ ﺗـﺸﻮﻗﺎ‬
‫ﻭﺍﳊﻮﺽ ﻳﻮﻡ ﺍﳊﺸﺮ ﻏـﲑ ﳏﻤـﺪ‬ ‫ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺃﻋﻄـﺎﻩ ﺭﰊ ﻛـﻮﺛﺮﺍ‬
‫ـﺪ‬
‫ـﺎﳌﲔ ﳏﻤـ‬‫ـﲑ ﺍﻟﻌـ‬‫ـﺪﺡ ﺧـ‬‫ﰲ ﻣـ‬ ‫ﻗﺪ ﻗﺎﻝ ﺣـﺴﺎﻥ ﻭﻗـﻮﱄ ﻗﻮﻟـﻪ‬
‫ﻟﻜﻦ ﻣـﺪﺣﺖ ﻣﻘـﺎﻟﱵ ﲟﺤﻤـﺪ‬ ‫ﻣﺎ ﺇﻥ ﻣـﺪﺣﺖ ﳏﻤـﺪﺍ ﲟﻘـﺎﻟﱵ‬
‫ـﺪ‬
‫ـﺐ ﳏﻤـ‬ ‫ـﺮﺍ ﳊـ‬‫ـﻪ ﻓﺨـ‬‫ـﺎ ﻟـ‬
‫ﺣﺒـ‬ ‫ﺃﻛﺜﺮﺕ ﺗﻜﺮﺍﺭﻱ ﻟـﺬﻛﺮ ﳏﻤـﺪ‬
‫ﶈﻤـــﺪ ﶈﻤـــﺪ ﶈﻤـــﺪ‬ ‫ﶈﻤـــﺪ ﶈﻤـــﺪ ﶈﻤـــﺪ‬
‫ﻣﺎ ﱂ ﻳﺼﻞ ﻋﻠـﻰ ﺍﻟـﻨﱯ ﳏﻤـﺪ‬ ‫ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺍﻟﺼﻼﺓ ﻣـﻦ ﺇﻣـﺮﺉ‬
‫ﺣﺒﻴــﺐ ﺇﻟــﻪ ﺍﻟﻌــﺎﳌﲔ ﳏﻤــﺪ‬ ‫ﺳﻼﻡ ﻋﻠﻰ ﺧﲑ ﺍﻷﻧـﺎﻡ ﻭﺳـﻴﺪ‬
‫ﻋﻄﻮﻑ ﺭﺅﻭﻑ ﻣـﺴﻤﻰ ﺑﺄﲪـﺪ‬ ‫ـﺮﻡ‬ ‫ـﺎﴰﻲ ﻣﻜـ‬‫ـﺬﻳﺮ ﻫـ‬ ‫ـﺸﲑ ﻧـ‬ ‫ﺑـ‬
‫ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﺣﻢ ﲝﻖ ﳏﻤﺪ)‪(76‬‬ ‫ﻳـﺎ ﺭﺏ ﺃﻛﺮﻣﻨﺎ ﻭﺃﻛـﺮﻡ ﻧـﺰﻟﻨﺎ‬
‫ﻭﻫﺎ ﻫﻲ ﻗﺼﻴﺪﺓ ﺩﺍﻟﻴﺔ ﺭﺍﺋﻌﺔ ﰲ ﻭﺻﻒ ﻭﻣﺪﺡ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬
‫ﺍﳌﺼﻄﻔﻰ ﰲ ﺍﻟﻌﺎﳌﲔ ﲨﻴﻌﺎ ﻭﻣﺜﺎﻟﻴﺔ ﻣﻦ ﺣﻴﺚ ﺗﺘﻀﻤﻦ ﺻﻨﻮﻑ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺇﺿﺎﻓﺔ‬
‫ﳑﺘﺎﺯﺓ ﰲ ﺭﻭﺍﺋﻊ ﺍﻵﺩﺍﺏ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﺸﺎﻋﺮ ﺍﳍﻨﺪﻱ ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺼﻮﺭﻱ‬
‫ﺭﲪﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫*****‬
 ‫‪19‬‬

‫ﺍﳍﻮﺍﻣﺶ ﻭﺍﳌﺼﺎﺩﺭ‬
‫* ﻭﻟﺪ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺼﻮﺭﻱ‪ ،‬ﺳﻨﺔ ‪ 1202‬ﻣﻦ ﺍﳍﺠﺮﺓ ﳝﺪﻳﻨﺔ ﻗﺼﻮﺭ‪ ،‬ﻣﺪﻳﺮﺓ‬
‫ﻻﻫﻮﺭ‪ ،‬ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻋﻤﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻘﺼﻮﺭﻱ‪ ،‬ﻭﺩﺭﺱ ﻣﻨﻪ ﻋﻠﻮﻡ ﺍﻟﺼﺮﻑ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻔﻠﺴﻔﺔ‬
‫ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﺃﲰﺎﺀ ﺍﻟﺮﺟﺎﻝ ﻭﺍﳊﺪﻳﺚ ﻭﺃﺻﻮﻟﻪ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺗﺘﻠﻤﺬ‬
‫ﻋﻠﻰ ﺍﶈﺪﺙ ﺍﻟﻜﺒﲑ ﰲ ﺍﳍﻨﺪﻱ ﺍﻟﺸﺎﻩ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﻫﻠﻮﻱ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ﺫﻭﻕ ﺳﻠﻴﻢ ﻭﺍﻟﺸﻌﺮ ﻭﺍﻷﺩﺏ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻌﺮ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻷﺭﺩﻳﺔ ﻭﺍﻟﺒﻨﺠﺎﺑﻴﺔ‪ .‬ﻭﻛﻼﻣﻪ ﻣﻦ ﺭﻭﺍﺋﻊ ﺍﻷﺩﺏ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ‪.‬‬
‫ﻭﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﲢﻔﺔ ﺭﺳﻮﻟﻴﺔ )ﻣﻨﻈﻮﻣﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ(‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺣﻀﻮﺭﻱ )ﻣﻨﻈﻮﻣﺔ ﰲ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻔﺎﺭﺳﻴﺔ(‪ ،‬ﺭﺳﺎﻟﺔ ﻧﻈﺎﻣﻴﺔ ﰲ ﺍﻟﺘﻮﺣﻴﺪ )ﻣﻨﻈﻮﻣﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ(‪ ،‬ﻭﺧﻼﺻﺔ ﺍﻟﺘﻘﺮﻳﺮ ﰲ ﻣﺬﻣﺔ‬
‫ﺍﳌﺰﺍﻣﲑ‪ ،‬ﻭﺭﺳﺎﻟﺔ ﺳﻼﻟﺔ‪ ،‬ﻭﺯﺍﺩ ﺍﳊﺎﺝ )ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺒﻨﺠﺎﺑﻴﺔ(‪ ،‬ﻭﺧﻄﺒﺎﺕ ﺍﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ )ﻣﻨﻈﻮﻣﺔ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ(‪ ،‬ﻭﺷﺮﺡ ﺻﻼﺓ ﺍﳌﺴﺘﻐﺎﺙ‪ ،‬ﻭﻣﻠﻔﻮﻇﺎﺕ ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﻋﻠﻲ ﺍﻟﺪﻫﻠﻮﻱ‪،‬‬
‫ﻭﺍﳌﻜﺘﻮﺑﺎﺕ ﺍﻟﺸﺮﻳﻔﺔ‪ .‬ﻭﺗﻮﰲ ﺍﻟﺸﻴﺦ ‪ 22‬ﻣﻦ ﺷﻬﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ‪1270‬ﻫـ‪) .‬ﺃﻧﻮﺍﺭ ﳏﻲ ﺍﻟﺪﻳﻦ‬
‫ﻟﻠﺸﻴﺦ ﺷﺒﲑ ﺃﲪﺪ ﺍﻟﺒﺨﺎﺭﻱ(‬
‫)‪ (1‬ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ﰲ ﻣﺪﺡ ﺧﲑ ﺍﻟﱪﻳﺔ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺒﻮﺻﲑﻱ‪ ،‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﰲ ﻣﺪﺡ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ ﰲ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬ ‫) ‪(2‬‬
‫ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪.‬‬ ‫) ‪(3‬‬
‫)‪ (4‬ﺍﻟﺮﻭﺽ ﺍﻷﻧﻒ ﰲ ﺷﺮﺡ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻬﻴﻠﻲ‬
‫)ﺍﳌﺘﻮﰱ‪581 :‬ﻫـ(‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ‪ 1412 ،‬ﻫـ‪،‬‬
‫ﷲ‪ ،‬ﺃﻧﺸﺪ ﺑﲔ ﻳﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﻱ ﻭ‪‬ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ‪ :‬ﹶﻗ ‪‬ﻴﺲ‪ ‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺠ ‪‬ﻌ ‪‬ﺪ ‪‬‬
‫‪ ،310/1‬ﻭﺍﻟﺸﺎﻋﺮ‪ :‬ﺍﻟﻨ‪‬ﺎﹺﺑ ‪‬ﻐ ﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﷲ ﻓﹶﺎ ‪‬ﻩ‪.‬‬
‫ﺾﺍ ُ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺩﻋﺎﻩ ﺏ ﹶﺃﻟﹼﺎ ‪‬ﻳ ﹸﻔ ‪‬‬
‫ﺩﻳﻮﺍﻥ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ‬ ‫) ‪(5‬‬
‫‪‬ﺠﺔ ﺍﶈﺎﻓﻞ ﻭﺑﻐﻴﺔ ﺍﻷﻣﺎﺛﻞ ﰲ ﺗﻠﺨﻴﺺ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﺴﲑ ﻭﺍﻟﺸﻤﺎﺋﻞ ﻟﻴﺤﲕ ﺑﻦ ﺃﰉ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ‬ ‫) ‪(6‬‬
‫ﺑﻦ ﳛﲕ ﺍﻟﻌﺎﻣﺮﻱ )ﺍﳌﺘﻮﰱ‪893 :‬ﻫـ( ﺩﺍﺭ ﺻﺎﺩﺭ ﺑﲑﻭﺕ‪186/2 ،‬‬
‫)‪ (7‬ﺳﺒﻞ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ ﰲ ﺳﲑﺓ ﺧﲑ ﺍﻟﻌﺒﺎﺩ ‪ ،424/1‬ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺼﺎﳊﻲ ﺍﻟﺸﺎﻣﻲ )ﺍﳌﺘﻮﰱ‪:‬‬
‫‪942‬ﻫـ( ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ – ﻟﺒﻨﺎﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ‪ 1414 ،‬ﻫـ ‪ 1993 -‬ﻡ‬
‫)‪ (8‬ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ﰲ ﻣﺪﺡ ﺧﲑ ﺍﻟﱪﻳﺔ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺒﻮﺻﲑﻱ‪ ،‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﰲ ﻣﺪﺡ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫)‪ (9‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ ﻟﻠﺸﺎﻋﺮ ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺼﻮﺭﻱ‪ ،‬ﻃﺒﻌﺖ ﻣﻊ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﻥ ﻭﺍﻟﻘﻠﻢ‪،‬‬
‫ﲟﺪﻳﻨﺔ ﻗﺼﻮﺭ‪ ،‬ﺑﻨﺠﺎﺏ‪ ،‬ﺍﻟﺒﺎﻛﺴﺘﺎﻥ‪ :‬ﻣﻦ ﺑﻴﺖ ‪ 1‬ﺇﱃ ‪4‬‬
 ‫‪20‬‬

‫ﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،1419/3‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‬

‫)‪ (10‬ﺍﻟﺸﺮﻳﻌﺔ ﻷﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻵ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫‪1419/3 ،960‬‬
‫)‪ (12‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ‪76 :‬‬ ‫)‪ (11‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪128 :‬‬
‫)‪ (13‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﻣﻦ ﺍﻟﺒﻴﺖ ‪ 5‬ﺇﱃ ‪8‬‬
‫)‪ (14‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺑﻦ‬
‫ﻫﻼﻝ ﺑﻦ ﺃﺳﺪ ﺍﻟﺸﻴﺒﺎﱐ )‪ ،(796‬ﺕ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ‪ -‬ﻋﺎﺩﻝ ﻣﺮﺷﺪ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪ :‬ﺍﻷﻭﱃ‪2001 ،‬ﻡ‪ ،‬ﻭﺍﻟﺒﺰﺍﺭ )‪ ،(2386‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ﺍﳌﻨﺸﻮﺭ ﺑﺎﺳﻢ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ‪،‬‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﺑﻦ ﺧﻼﺩ ﺍﻟﻌﺘﻜﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﺰﺍﺭ )ﻡ‪292 :‬ﻫـ(‪ ،‬ﺕ‪:‬‬
‫ﳏﻔﻮﻅ ﺍﻟﺮﲪﻦ ﺯﻳﻦ ﺍﷲ‪) ،‬ﺕ ﺍﻷﺟﺰﺍﺀ ﻣﻦ‪ 1‬ﺇﱃ‪ ،(9‬ﻭﻋﺎﺩﻝ ﺑﻦ ﺳﻌﺪ )ﺕ ﺍﻷﺟﺰﺍﺀ ﻣﻦ ‪ 10‬ﺇﱃ‬
‫‪ ،(17‬ﻭﺻﱪﻱ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ ﺍﳉﺰﺀ ‪ ،(18‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‪ -‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪،‬‬
‫ﻁ‪ :‬ﺍﻷﻭﱃ‪ .‬ﻭﺳﻨﻦ ﺍﻟﻨﺮﻣﺬﻱ )‪ ،(3716‬ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ‪‬ﺳﻮ‪‬ﺭﺓ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻀﺤﺎﻙ‪،‬‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺃﺑﻮﻋﻴﺴﻰ )ﻡ‪279 :‬ﻫـ(‪ ،‬ﺕ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ )ﺟـ ‪ ،(2 ،1‬ﻭﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ‬
‫ﺍﻟﺒﺎﻗﻲ )ﺟـ ‪ ،(3‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ ﻋﻮﺽ ﺍﳌﺪﺭﺱ ﰲ ﺍﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒ )ﺟـ ‪ ،(5 ،4‬ﺷﺮﻛﺔ‬
‫ﻣﻜﺘﺒﺔ ﻭﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ – ﻣﺼﺮ‪ ،‬ﻁ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ‪ 1395 ،‬ﻫـ‪1975 /‬‬
‫)‪ (15‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ (3605) :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﻣﻄﲑ ﺍﻟﻠﺨﻤﻲ ﺍﻟﺸﺎﻣﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬
‫ﺍﻟﻄﱪﺍﱐ )ﺍﳌﺘﻮﰱ‪360 :‬ﻫـ( ﺕ‪ :‬ﲪﺪﻱ ﺑﻦ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﺸﺮ‪ :‬ﻣﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ –‬
‫ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ ﻭ ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ )‪ :(4274‬ﺃﺑﻮﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺪﻭﻳﻪ ﺑﻦ ﻧ‪‬ﻌﻴﻢ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﻀﱯ ﺍﻟﻄﻬﻤﺎﱐ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺒﻴﻊ‬
‫)ﺍﳌﺘﻮﰱ‪405 :‬ﻫـ(‪ ،‬ﺕ‪ :‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪:‬‬
‫ﺍﻷﻭﱃ‪1990 ،‬ﻡ ﺗﺮﻳﺪ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﺻﻐﲑ ﺍﻟﺮﺃﺱ‪.‬‬
‫)‪ (16‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻛﻤﺎ ﰲ ﻛﱰ ﺍﻟﻌﻤﺎﻝ ﰲ ﺳﻨﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ )‪ :(18557‬ﻋﻼﺀ ﺍﻟﺪﻳﻦ‬
‫ﻋﻠﻲ ﺑﻦ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻗﺎﺿﻲ ﺧﺎﻥ ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ ﰒ ﺍﳌﺪﱐ ﻓﺎﳌﻜﻲ ﺍﻟﺸﻬﲑ ﺑﺎﳌﺘﻘﻲ‬
‫ﺍﳍﻨﺪﻱ )‪975‬ﻫـ(‪ ،‬ﺕ‪ :‬ﺑﻜﺮﻱ ﺣﻴﺎﱐ ‪ -‬ﺻﻔﻮﺓ ﺍﻟﺴﻘﺎ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﳋﺎﻣﺴﺔ‪1981 ،‬ﻡ‬
‫)‪ (17‬ﺍﻟﺸﺮﻳﻌﺔ‪ :‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ 960‬ﻭﰲ ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪(18561‬‬
‫)‪ (18‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﺑﻴﺖ ﺭﻗﻢ ‪9 :‬‬
‫)‪ (19‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﳏﻤﻮﺩ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﺴﲔ‬
‫ﺍﻟﻐﻴﺘﺎﰉ ﺍﳊﻨﻔﻰ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻴﲎ )ﻡ‪855 :‬ﻫـ(‪،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ – ﺑﲑﻭﺕ ‪37/3‬‬
‫)‪ (20‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺒﺨﺎﺭﻱ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،5905‬ﺑﺎﺏ ﺍﳉﻌﺪ‪ ،161/7 ،‬ﻣﺴﻨﺪ ﺃﲪﺪ ‪،13106‬‬
‫ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪376/20 ،‬‬
 ‫‪21‬‬

‫)‪ (21‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،3547 :‬ﺑﺎﺏ ﺻﻔﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪187/4 ،‬‬
‫)‪ (22‬ﺃﲪﺪ ‪ ،944 :‬ﻣﺴﻨﺪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪256/2‬‬
‫)‪ (23‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ‪224/14 ،7789 :‬‬
‫)‪ (24‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ‪ :‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪155/22 ،414‬‬
‫)‪ (25‬ﺍﻟﺒﻘﺮﺓ‪144 :‬‬
‫)‪ (26‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺭﻗﻢ ‪ ،188/4 ،3549‬ﻭﻣﺴﻠﻢ‪ :‬ﺭﻗﻢ‪1819/4 ،2337 :‬‬
‫)‪ (27‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺭﻗﻢ‪ ،188/4 ،3552 :‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺭﻗﻢ‪598/5 ،3636 :‬‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳ ﱠﻠ ‪‬ﻢ ﹶﻗ ‪‬ﺪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ ‪‬‬
‫)‪ (28‬ﻣﺴﻠﻢ‪ :‬ﺭﻗﻢ ‪ ،1823/4 ،2344‬ﻭﺍﳊﺪﻳﺚ ﺑﻜﺎﻣﻠﻪ‪ :‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﲑ ‪‬ﺷ ‪‬ﻌ ﹺﺮ‬
‫ﺚ ‪‬ﺭﹾﺃﺳ‪‬ﻪ‪ ‬ﺗ‪‬ﺒ‪‬ﻴﻦ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹶﻛ‪‬ﺜ ‪‬‬
‫ﺤ‪‬ﻴ‪‬ﺘﻪ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹺﺇﺫﹶﺍ ﺍ ‪‬ﺩ ‪‬ﻫ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ‪‬ﺒ‪‬ﻴﻦ‪ ،‬ﻭﹺﺇﺫﹶﺍ ‪‬ﺷ ‪‬ﻌ ﹶ‬
‫ﻂ ﻣ‪ ‬ﹶﻘ ‪‬ﺪﻡ‪ ‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ‪‬ﻭ‪‬ﻟ ‪‬‬
‫‪‬ﺷ ‪‬ﻤ ﹶ‬
‫ﺴ‪‬ﺘﺪ‪‬ﻳﺮ‪‬ﺍ‬
‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤﺮﹺ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻣ‪ ‬‬
‫ﺸ ‪‬ﻤ ﹺ‬
‫ﺴ ‪‬ﻴﻒ‪‬؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ‪ ،‬ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﺜ ﹶﻞ ﺍﻟ ‪‬‬
‫ﺤ‪‬ﻴﺔ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺭ ‪‬ﺟﻞﹲ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﻪ‪ ‬ﻣ ﹾﺜﻞﹸ ﺍﻟ ‪‬‬
‫ﺍﻟ ﱢﻠ ‪‬‬
‫ﺴ ‪‬ﺪﻩ‪." ‬‬
‫ﺸﹺﺒﻪ‪ ‬ﺟ ‪‬‬
‫ﺤﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﻳ‪ ‬‬
‫ﻀ ‪‬ﺔ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺭﹶﺃ‪‬ﻳﺖ‪ ‬ﺍﹾﻟﺨ‪‬ﺎ‪‬ﺗ ‪‬ﻢ ‪‬ﻋ ‪‬ﻨ ‪‬ﺪ ﹶﻛ‪‬ﺘ ‪‬ﻔ ‪‬ﻪ ‪‬ﻣ ﹾﺜ ﹶﻞ ‪‬ﺑ ‪‬ﻴ ‪‬‬
‫)‪ (29‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺭﻗﻢ ‪ ،189/4 ،3556 :‬ﻭﻏﲑﻩ‪.‬‬
‫)‪ (30‬ﻣﺴﻠﻢ‪ :‬ﺭﻗﻢ‪ ،1820/4 ،2340 :‬ﻭﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪ :‬ﺭﻗﻢ ‪276/1 ،790‬‬
‫)‪ (31‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ‪ ،155/22 ،414 :‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪ ،1362 :‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‬
‫ﺴ ‪‬ﺮ ‪‬ﻭﺟﹺﺮﺩﻱ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ )ﻡ‪458 :‬ﻫـ(‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ ﻟﻠﻨﺸﺮ‬
‫ﳋ‪‬‬
‫ﺑﻦ ﻣﻮﺳﻰ ﺍ ﹸ‬
‫ﻭﺍﻟﺘﻮﺯﻳﻊ ﺑﺎﻟﺮﻳﺎﺽ ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ‪ 1423 ،‬ﻫـ ‪2003 /‬ﻡ‪24/3 :‬‬
‫)‪ (33‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ‪155/22 ،414 :‬‬ ‫)‪ (32‬ﺍﳌﺴﺘﺪﺭﻙ‪ :‬ﺭﻗﻢ ‪10/3 ،4272‬‬
‫)‪ (34‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪ :‬ﺭﻗﻢ ‪ ،1155‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺕ‪:‬‬
‫ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﺼﺪﻳﻖ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ ‪1998 ،4‬ﻡ ‪395/1‬‬
‫)‪ (35‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻭﻣﻌﺮﻓﺔ ﺃﺣﻮﺍﻝ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺍﻟﺒﻴﻬﻘﻲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ ‪1405 -‬ﻫـ ﳏﻘﻘﺎ ‪388 /1 :‬‬
‫)‪ (36‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪302/1 :‬‬
‫)‪ (37‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻣﻨﻴﻊ ﺍﳍﺎﴰﻲ ﺑﺎﻟﻮﻻﺀ‪ ،‬ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺳﻌﺪ )ﻡ‪230 :‬ﻫـ( ﺕ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﲑﻭﺕ‪،‬‬
‫ﻁ ‪1990 ،1‬ﻡ ‪ ، 316 /1‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ :‬ﺃﺑﻮﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ‬
‫ﺍﻟﺒﺼﺮﻱ ﰒ ﺍﻟﺪﻣﺸﻘﻲ )ﻡ‪774 :‬ﻫـ(‪ ،‬ﺩﺍﺭﺍﻟﻔﻜﺮ‪ 1986 ،‬ﻡ ‪19 ،16/6 ،‬‬
‫)‪ (38‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ .‬ﻣﻦ ﺍﻟﺒﻴﺖ ‪ 10‬ﺇﱃ ‪12‬‬
‫)‪ (39‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺭﻗﻢ ‪ ،161/7 ،5905‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ ‪376/20 ،13106‬‬
‫)‪ (41‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ :‬ﺭﻗﻢ ‪256/2 ،944‬‬ ‫)‪ (40‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ‪ :‬ﺭﻗﻢ ‪224/14 ،7789‬‬
‫)‪ (42‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ‪ :‬ﺭﻗﻢ ‪ (43) 155/22 ،414‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ﳏﻘﻘﺎ ‪388 /1 :‬‬
 ‫‪22‬‬

‫)‪ (44‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ‪ :664 ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﺑﻜﺮ‬
‫ﺍﻟﺴﻠﻤﻲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺕ‪ :‬ﺩ‪ .‬ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺍﻷﻋﻈﻤﻲ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺑﲑﻭﺕ‪332/1 ،‬‬
‫)‪ (45‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﻣﻦ ﺍﻟﺒﻴﺖ ‪ 13‬ﺇﱃ ‪14‬‬
‫)‪ (46‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ‪ :‬ﺭﻗﻢ ‪155/22 ،414‬‬
‫)‪ (48‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﻣﻦ ﺍﻟﺒﻴﺖ‪15‬ﺇﱃ‪17‬‬ ‫)‪ (47‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ :‬ﺭﻗﻢ ‪101/2 ،684‬‬
‫)‪ (49‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ‪ :‬ﺭﻗﻢ ‪155/22 ،414‬‬
‫)‪ (51‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ .‬ﺑﻴﺖ ﺭﻗﻢ‪19 :‬‬ ‫)‪ (50‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﺑﻴﺖ ﺭﻗﻢ ‪18‬‬
‫)‪ (52‬ﻣﺴﻠﻢ‪ :‬ﺭﻗﻢ ‪ ، 1820/4 ،2339‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺭﻗﻢ ‪603/5 ،3646‬‬
‫)‪ (53‬ﺍﳋﺼﺎﺋﺺ ﺍﻟﻜﱪﻯ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ )ﻡ ‪911‬ﻫـ(‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ – ﺑﲑﻭﺕ ‪128/1‬‬
‫)‪ (55‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪4 ،3 :‬‬ ‫)‪ (54‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﺑﻴﺖ ﺭﻗﻢ ‪20‬‬
‫)‪ (56‬ﺟﺎﻣﻊ ﻣﻌﻤﺮ ﺑﻦ ﺭﺍﺷﺪ‪ ،‬ﺭﻗﻢ‪259/11 ،20490 :‬‬
‫)‪ (57‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﻣﻦ ﺍﻟﺒﻴﺖ ‪ 21‬ﺇﱃ ‪23‬‬
‫)‪ (58‬ﺍﻟﺸﺮﻳﻌﺔ ﻟﻶﺟﺮﻱ‪ ،‬ﺭﻗﻢ ‪ ،1508/3 ، ،1022‬ﻭﺿﻠﻴﻊ ﺍﻟﻔﻢ )ﻋﻈﻴﻢ ﺍﻟﻔﻢ(‪ ،‬ﻭﺃﺷﻨﺐ ﻣﻔﻠﺞ‬
‫ﺍﻷﺳﻨﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﰲ ﺃﺳﻨﺎﻧﻪ ﺭﻗﺔ ﻭﲢﺪﺩ‪.‬‬
‫)‪ (60‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﺑﻴﺖ ﺭﻗﻢ ‪24‬‬ ‫)‪ (59‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ‪ :‬ﺭﻗﻢ‪118/2 ،474 :‬‬
‫)‪ (61‬ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ‪ :‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪272/7 ،7110‬‬
‫)‪(63‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﻣﻦ ﺍﻟﺒﻴﺖ‪ 25‬ﺇﱃ‪27‬‬ ‫)‪ (62‬ﺍﻟﻄﺒﻘﺎﺕ ﻹﺑﻦ ﺳﻌﺪ‪415/1 :‬‬
‫)‪ (64‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺭﻗﻢ‪ ،200/5 ،2864 :‬ﻭ ﻣﺴﻨﺪ ﺍﳊﻤﻴﺪﻱ‪ ،111/2 ،886 :‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬
‫)‪ (66‬ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪361/3 :‬‬ ‫)‪ (65‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﺑﻴﺖ ﺭﻗﻢ ‪29 ،28‬‬
‫)‪ (67‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﺑﻴﺖ ﺭﻗﻢ ‪31،30‬‬
‫)‪ (68‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺑﺎﺏ ﺻﻔﺔ ﻣﺎ ﺑﻌﺪ ﻣﻨﻜﱯ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:241/1 ،‬‬
‫)‪ (70‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ .‬ﻣﻦ ﺍﻟﺒﻴﺖ ‪ 33‬ﺇﱃ ‪36‬‬ ‫)‪ (69‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﺑﻴﺖ ﺭﻗﻢ ‪32‬‬
‫)‪ (72‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ .‬ﺑﻴﺖ ﺭﻗﻢ ‪38‬ـ ‪45‬‬ ‫)‪ (71‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ .‬ﺑﻴﺖ ﺭﻗﻢ ‪37‬‬
‫)‪ (74‬ﺳﻮﺭﺓ ﺳﺒﺄ‪28 :‬‬ ‫)‪ (73‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ .‬ﻣﻦ ﺍﻟﺒﻴﺖ ‪ 46‬ﺇﱃ ‪56‬‬
‫)‪ (75‬ﻣﺴﻨﺪ ﺃﲪﺪ‪22137 :‬‬
‫)‪ (76‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﶈﻤﺪﻳﺔ‪ :‬ﻣﻦ ﺍﻟﺒﻴﺖ ‪ 57‬ﺇﱃ ‪81‬‬

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