‫ﻋﺒﻴﺪﺍﻪﻠﻟ ﻭﺃﺑﻨﺎﺅﻩ ﺍﻟﺜﻼﺛﺔ‬

‫)‪(١‬‬
 ‫ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﳏﻔﻮﻇﺔ ﻟﻠﻨﺎﺷﺮ‬
‫ﻓﺮﻉ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺧﺪﻣﺔ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ ١٤٢٢‬ﻫ ـ – ‪ ٢٠٠٢‬ﻡ‬

‫)‪(٢‬‬
 ‫ﻋﺒﻴﺪﺍﻪﻠﻟ ﻭﺃﺑﻨﺎﺅﻩ ﺍﻟﺜﻼﺛﺔ‬
‫ﺑﺼﺮﻱ ﻭﻋﻠﻮﻱ ﻭﺟﺪﻳﺪ‬
‫) ‪ ٣٨٣ – ٢٩٥‬ﻫ ـ (‬
‫ﺍﻟﻐﻼﻑ ﺍﻟﺪﺍﺧﻠﻲ‬

‫)‪(٣‬‬
(٤)
 ‫ﺍﳌﻄﻠﻊ ﺍﻟﻘﺮﺁﱐ‪..‬‬
‫ﺑﺴﻢ ﺍﻪﻠﻟ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫﴿ ﺇِﻧﺎ ﺃﹶﻋﻄﹶﻴﻨﺎﻙ ﺍﻟﻜﹶﻮﺛﹶﺮ ‪ .‬ﻓﺼﻞ ﻟِﺮﺑﱢﻚ ﻭﺍﳓﹶﺮ‪.‬‬
‫ﺇِﻥ ﺷﺎِﻧﺌﹶﻚ ﻫﻮ ﺍﻷَﺑﺘﺮ ﴾‬

‫)‪(٥‬‬
(٦)
 ‫ِﻟﺴﺎ ﹸﻥ ﺍ ﹶﳊﺎﻝ‬
‫ﻭﻛﻢ ﺑﺪﻭ ٍﺭ ﺑﺬﺍﻙ ﺍ ﹶﳊ ﱢﻲ ﻗﺪ ﺑﺮﺯﺕ‬
‫ﺗﻤﺪﱡ ﺯﻭﺍﺭﻫﺎ ﻣِﻦ ﻓﹶﻴﻀِﻬﺎ ﺍﻟ ﱠﺰ ِﺧ ـ ِﺮ‬
‫ﻭﻛﹶﻢ ﻏﹸﺮﻳِﺒﻴﱠﺔ ﺍﻷﺳﺮﺍ ِﺭ ﻗﺪ ﻏﹶﻤﺮﺕ‬
‫ﺑﻔﹶﻀ ِﻞ ﻫﻄﺎﳍِﺎ ﺍﻟ ـ ﱡﺰﻭﱠﺍﺭ ﻛ ـﺎ ﹶﳌ ﹶﻄ ِﺮ‬
‫ﺃﹶﹶﺋﻤﱠ ﹸﺔ ﺍﻟﺪﱢﻳ ِﻦ ﺁ ﹸﻝ ﺍﳌﹸﺼ ﹶﻄﻔﹶﻰ ﻓﻠﹶﻬ ـﻢ‬
‫ﻣﻜﺎﺭِﻡ ﻋﺪﱡﻫﺎ ﻳﺮﺑﻮ ﻋﻠﻰ ﺍﻟﺰﱡﻫ ـ ِﺮ‬
‫ﺙ ﻃﻪ ﻋﻠﻰ ﺍﻟﺘﱠﺤﻘِﻴ ِﻖ ﺇِﻥ ﻟﹶﻬﻢ‬
‫ﻭﺭﱠﺍ ﹸ‬
‫ﳏﺎﺳِﻨﹰﺎ ﺃﹶﺩﻫﺸﺖ ﹶﺃﻟﹾﺒﺎﺏ ﺫِﻱ ﺍﻟ ِﻔ ﹶﻜﺮِ‬

‫ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻜﺮﺍﻥ‬

‫)) ﺍﻟﻐﺮﺭ (( ﺹ‪١٠١‬‬

‫)‪(٧‬‬
(٨)
 ‫ﺍﻹﻫﺪﺍﺀ‬
‫ﺇﱃ ﺷﻴﻮﺧِﻲ ﺍﻷﻓﺎﺿﻞ‪..‬‬
‫ﺴﻠﹶﻒ‪ ..‬ﻭﺃﻣﺜﻠ ِﺔ ﺍﻟﻄﺮِﻳ ِﻖ ﰲ ﺍ ﹶﳋﻠﹶﻒ‪..‬‬ ‫ﺑ ِﻘﱠﻴ ِﺔ ﺍﻟ ﱠ‬
‫ﺽ ﻭﻣﻐﺎ ِﺭﺑِﻬﺎ‪..‬‬
‫ﻕ ﺍﻷﺭ ِ‬ ‫ﻭﺇﱃ ﺃﺣﻔﺎ ِﺩ ﺍﻹﻣﺎ ِﻡ ﺍﳌﻬﺎﺟ ِﺮ ﰲ ﻣﺸﺎ ِﺭ ِ‬
‫ﺴﻔِﻴﻨ ِﺔ ﺍﻟﱵ ﻣ ـﻦ‬‫ﺝ )) ﺍﻟ ﱠ‬
‫ﻑ ﻋﻠﻰ ﳕﹶﺎ ِﺫ ِ‬
‫ﻭﺇﱃ ﺍﻟﺮﱠﺍ ِﻏﺒِﲔ ﰲ ﺍﻟﺘﱠﻌ ﱡﺮ ِ‬
‫ﺭﻛِﺒﻬﺎ ﳒﹶﺎ ‪ ،‬ﻭﻣﻦ ﲣﹶﻠﻒ ﻋﻨﻬﺎ ﻫﻠﹶﻚ (( ‪.‬‬

‫ﺍﳌﹸﺆﻟﹼﻒ‬

‫)‪(٩‬‬
 

( ١٠ )
 ‫‪ ®Êhp¸?IlÁ¸?Ϲl¹k‬‬
‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺍﳌﻬﺎﺟﺮ ﺍﺑﻦ ﻋﻴﺴﻰ ﺍﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺮﻳﻀﻲ‬
‫ﺍﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ﺍﺑﻦ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﺑﻦ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺴﺒﻂ ﺍﳊﺴﲔ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﻓﺎﻃﻤﺔ ﺯﻫﺮﺍﺀ ﺍﻟﺒﺘ ـﻮﻝ‬
‫ﺑﻨﺖ ﺍﳌﺼﻄﻔﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ‪.‬‬

‫‪ ÆKBpÀÈÆKcÙÈ‬‬
‫ﻭﻟﺪ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺒﺼﺮﺓ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌ ـﺮﺍﻕ‬
‫ﺍﳋﺼﻴﺐ‪ ،‬ﻭﻓﻴﻬﺎ ﳕﺎ ﻭﺗﺮﻋﺮﻉ ﻭﺗﻠﻘﻰ ﺃﻭﻟﻮﻳﺎﺕ ﻣﻌﺎﺭﻓﻪ ﻭﻋﻠﻮﻣﻪ ﲢ ـﺖ‬
‫ﻣﻼﺣﻈﺔ ﻭﺍﻟﺪﻩ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﻭﻫﻮ ﺃﺻﻐﺮ ﺃﻭﻻﺩ ﺃﺑﻴ ـﻪ ‪ ،‬ﻛﺎﻧ ـﺖ‬
‫ﻭﻻﺩﺗﻪ ﻋﺎﻡ ‪ ٢٩٥‬ﺗﻘﺮﻳﺒﺎ ‪ ،‬ﻭﻫﺎﺟﺮ ﻣﻊ ﺃﺑﻴﻪ ﻭﻫﻮ ﺍﺑﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ)‪. (١‬‬
‫ﻭﺃﻣﺎ ﺇﺧﻮﺗﻪ ﻓﻬﻢ ﳏﻤﺪ ‪ ،‬ﻭﻋﻠﻲ ‪ ،‬ﻭﺍﳊﺴﲔ ‪ ،‬ﻭﻫ ـﺆﻻﺀ ﺍﺳ ـﺘﻘﺮﻭﺍ‬
‫ﺑﺎﻟﺒﺼﺮﺓ ﻣﻊ ﺫﺭﺍﺭﻳﻬﻢ ‪ ،‬ﻭ ﱂ ﻳﻬﺎﺟﺮ ﻣﻨﻬﻢ ﺃﺣﺪ)‪.(٢‬‬
‫ﺝ ﺑﻪ ﻭﺍﻟﺪﻩ ﻣﺒﻜﺮﹰﺍ ﰲ‬
‫ﻧﺒﻎ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﰲ ﻋﻠﻮﻡ ﻋﺼﺮﻩ ﺣﻴﺚ ﺯ ﱠ‬
‫ﻼ ﻭﲡﺮﺑ ﹰﺔ ‪ ،‬ﻭﻗ ـﺪ‬
‫ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻓﺎﺳﺘﻮﻋﺐ ﻭﺍﺳﺘﻔﺎﺩ ﻋﻠﻤﹰﺎ ﻭﻋﻤ ﹰ‬

‫)‪ (١‬ﻋﻦ ﻛﺘﺎﺏ )) ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ (( ﺑﺘﺼﺮﻑ ﺹ‪. ٦٣‬‬

‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫) ‪( ١١‬‬
‫ﻛﺎﻧﺖ ﺍﻟﺒﺼﺮﺓ ﺁﻧﺬﺍﻙ ﻣﻦ ﺃﻫ ﱢﻢ ﻋﻮﺍﺻﻢ ﺍﻟﻌﻠ ـﻢ ﻭﺍﳊﺮﻛ ـﺔ ﺍﻟﺘﺠﺎﺭﻳ ـﺔ‬
‫ﻭﺍﻟﻔﻜﺮﻳﺔ ‪.‬‬
‫ﻋﺎﺻﺮ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻣﻊ ﺇﺧﻮﺗﻪ ﻫ ﱠﻢ ﺍﻷﺏ ﺍﳊﺮﻳﺺ ﻋﻠﻰ ﺍﻟﺘﺮﺑﻴﺔ‬
‫ﻭﺣﺴﻦ ﺍﻟﺴﻠﻮﻙ ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﺸﻌﺮ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻣﺎ ﳚﻴﺶ ﰲ ﺻﺪﺭ ﻭﺍﻟ ـﺪﻩ‬
‫ﻣﻦ ﻫﻢ ﺍﻟﻔﱳ ﺍﶈﻴﻄﺔ ﺑﺎﻟﺒﻴﺖ ﺍﳌﺒﺎﺭﻙ ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺘﺮﺑﻴ ـﺔ‬
‫ﺍﻷﺑﻨﺎﺀ ﻭﺍﻷﺣﻔﺎﺩ ﰲ ﳎﺘﻤﻊ ﺍﻟﺒﺬﺥ ﻭﺍﳌﺎﻝ ﻭﺍﳌﺘﻊ ﺍﳌﺘﺎﺣﺔ ﻵﻝ ﺍﻟﺒﻴﺖ ﻣﻊ‬
‫ﻋﻠﻮ ﺍﳉﺎﻩ ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺁﻝ ﺍﻟﺒﻴﺖ ﺑﻌﺪ ﻣﺎ ﺃﺻﺎ ﻢ ﻋﱪ ﺍﳌﺮﺍﺣﻞ ﳛﻈﻮﻥ‬
‫ﺑﺎﻟﻌﻄﻒ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﶈﺒﱢﲔ ‪ ،‬ﻭﺗﻬﱠﻴﺄﹶﺕ ﻟﻜﺜ ٍﲑ ﻣﻨﻬﻢ ﺃﺳ ـﺒﺎﺏ ﺍﻟﺜ ـﺮﺍﺀ‬
‫ﻭﺇﻓﺎﺿﺔ ﺍﻷﻣﻮﺍﻝ ‪ ،‬ﳑﺎ ﺣﺪﺍ ﺑﺒﻌﺾ ﺃﺑﻨﺎﺀ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺃﻥ ﳝﻴﻠﻮﺍ ﺇﱃ ﺍﻟﺘﻨﻌﻢ‬
‫ﻭﺍﻟﺘﺮﻓﻪ ﻭﺍﻹﻓﺮﺍﻁ ﰲ ﺍﳌﺘﻊ ‪ ،‬ﺣﱴ ﺇﻥ ﺑﻌﻀﻬﻢ ﻗ ـﺪ ﺗﻨﺘﻈ ـﺮﻩ ﺛﻼﺛ ـﻮﻥ‬
‫ﻭﺻﻴﻔﺔ ﺑﺎﻟﱠﻨ ﱢﺪ ﻭﺍﻟﺒﺨﻮﺭ ﻟﺪﻯ ﺧﺮﻭﺟﻪ ﻣﻦ ﻣﻐﺘﺴﻠﻪ)‪ ،(١‬ﺇﺿﺎﻓﺔ ﺇﱃ ﳘﻮﻡ‬
‫ﺍﻟﻔﱳ ﺍﳌﺎﺣﻘﺔ ﺍﻟﺴﺎﺣﻘﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﺍﻟﺒﺼﺮﺓ ﻭﻣﺎ ﺣﻮﳍﺎ ﺗﻐﻠﻲ ﻛﺎﳌﺮﺟﻞ‪،‬‬
‫ﻭﺗﺸﻬﺪ ﺍﻟﻔﻈﺎﺋﻊ ﻭﺍﳉﺮﺍﺋﻢ ﻭﺍﻟﺘﻘﺘﻴﻞ‪ ،‬ﻭﲤﺰﻳﻖ ﺍﻷﻋﺮﺍﺽ ‪ ،‬ﻛﻔﺘﻨﺔ ﺍﻟﺰﻧﺞ ‪،‬‬
‫ﻭﻓﺘﻨﺔ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻭﻓﺘﻨﺔ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﺴﻨﻴﲔ ﻭﺍﻟﺸﻴﻌﺔ ‪ ،‬ﻭﻏﲑﻫﺎ ‪.‬‬
‫ﻭﳍﺬﺍ ﻓﻘﺪ ﻛﺎﻥ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻣﻦ ﺃﻭﻝ ﺍﳌﺒﺎﺭﻛﲔ ﺧﻄ ـﻮ ﹶﺓ ﻭﺍﻟ ـﺪﻩ ﰲ‬

‫)‪ (١‬ﻣﻦ )) ﻣﺬﻛﺮﺓ ﺍﳊﺒﻴﺐ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻘﺎﻑ (( ‪ ،‬ﻧﺴﺒﻬﺎ ﺇﱃ ﻣﺼﺪ ٍﺭ ﺗﺎﺭﳜ ﱟﻲ‬
‫ﻗﺪ ٍﱘ ‪.‬‬
‫) ‪( ١٢‬‬
 ‫ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻮﻃﻦ ﺁﺧﺮ ﺗﻨﺸﺄ ﻓﻴﻪ ﺍﻟﺬﺭﻳﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻧﺸ ـﺄﺓ ﺳ ـﻠﻴﻤﺔ ‪،‬‬
‫ﻭﻛﺎﻥ ﻫﻮ ﺃﻳﻀﺎ ﺍﻟﻔﱴ ﺍﳌﺨﺘﺎﺭ ﻣﻦ ﺑﲔ ﺇﺧﻮﺍﻧﻪ ﻟﻠﻤﺮﺍﻓﻘ ـﺔ ﰲ ﺭﺣﻠ ـﺔ‬
‫ﺍﻻﻧﺘﻘﺎﻝ ﻋﻦ ﺍﻟﺒﺼﺮﺓ ‪.‬‬
‫ﱂ ﻳﺄﺕ ﻣﻮﻋﺪ ﺍﳍﺠﺮﺓ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﺇﻻ ﻭﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﻗﺪ ﺃﹶﻋ ﱠﺪ‬
‫ﺍﻟﻌﺪﱠﺓ ﻣﻊ ﺃﻫﻠﻪ ﻭﺯﻭﺟﺘﻪ ﺃﻡ ﺍﻟﺒﻨﲔ ﺑﻨﺖ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑ ـﻦ ﳏﻤ ـﺪ‬
‫ﻟﻠﺮﺣﻠﺔ ﻣﻊ ﻭﺍﻟﺪﻫﺎ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺬﻱ ﻋﺮﻑ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﻠﻘﺐ ﺑﺼﺮﻱ ‪.‬‬
‫ﺧﺮﺝ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻣﺮﺍﻓﻘﹰﺎ ﻟﺮﻛﺐ ﻭﺍﻟﺪﻩ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻋﱪ ﻃﺮﻳ ـﻖ‬
‫ﺍﻟﺸﺎﻡ ﻣﺮﺣﻠ ﹰﺔ ﺑﻌﺪ ﻣﺮﺣﻠ ٍﺔ ﺣﱴ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻭﻣﻌﻬﻢ ﻛﻞ ﻣﻦ ﺟ ـﺪ‬
‫ﺍﻟﺴﺎﺩﺓ ﺍﻷﻫﺎﺩﻟﺔ ﻭﺟﺪ ﺍﻟﺴﺎﺩﺓ ﺁﻝ ﺍﻟﻘﺪﳝﻲ ﻛﻤﺎ ﺫﻛﺮﺕ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫ﺏ ﺍﳌﺘﻄﻠ ِﻊ ﺇﱃ ﻣﻨﺒﻊ ﺃﺻﺎﻟﺘﻪ ﻭﺃﹶﺭﻭﻣﺘِﻪ‪ ..‬ﺃﺑﺼﺮ‬
‫ﻭﻫﻨﺎﻙ ﺃﺑﺼﺮﺕ ﻋﲔ ﺍﻟﺸﺎ ﱢ‬
‫ﻣﻮﻃﻦ ﺁﺑﺎﺋﻪ ﻭﺃﺟﺪﺍﺩﻩ‪ ..‬ﺣﻴﺚ ﻳ ﹾﺄﺭِﺯ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭ ﻔﻮ ﺍﻷﻓﺌﺪﺓ ‪ ،‬ﻭﺁﻭﻯ‬
‫ﺇﱃ ﺫﻟﻚ ﺍﳌﺴﺠﺪ ﺍﳌﺒﺎﺭﻙ ﻳﺘﺄﻣﻞ ﺍﻟﺮﻭﺿﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺣﻴﺚ ﻛﺎﻥ ﺟ ـﺪﻩ‬
‫ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳚﻠﺲ ﻭﻳﺼ ـﻠﻲ ﻭﳜﻄ ـﺐ ﻭﳚﻬ ـﺰ‬
‫ﺍﳉﻴﻮﺵ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ‪ ،‬ﻛﻤﺎ ﻭﻗﻒ ﺃﻣﺎﻡ ﺍﻟﻀﺮﻳﺢ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻷﺻ ـﻞ‬
‫ﺍﻟﻨﲑ ﻭﺍﻷﺏ ﺍﳋﲑ ‪ ،‬ﻭﻗﻠﺒﻪ ﻣﻔﻌﻢ ﺑﺎﻻﻃﻤﺌﻨﺎﻥ ﺑﻌﺪ ﺃﻥ ﺑﻠﻎ ﻣﺪﻳﻨﺔ ﺳ ـﻴﺪ‬
‫ﻭﻟﺪ ﻋﺪﻧﺎﻥ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﻭﺯﺍﺭ ﺍﻟﺒﻘﻴﻊ ﺣﻴﺚ ﻳﺮﻗﺪ ﺁﻝ ﺍﻟﺒﻴﺖ ‪ ،‬ﺩﻭﺣ ـﺔ ﺍﻷﺻ ـﻞ ﻭﺃﺳ ـﺎﺱ‬

‫) ‪( ١٣‬‬
‫ﺍﻟﻮﺻﻞ‪ ،‬ﺑﺪﺃ ﺑﻀﺮﻳﺢ ﺃﻣﻪ ﺍﻟﺒﺘﻮﻝ ﺍﻟﺰﻫﺮﺍﺀ ﻭﻣﻦ ﺣﻮﳍ ـﺎ ﻣ ـﻦ ﺍﻷﺋﻤ ـﺔ‬
‫ﺍﻷﻃﻬﺎﺭ ‪ ،‬ﰒ ﻣﺮﺍﻗﺪ ﺑﻨﺎﺕ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳ ـﻠﻢ ‪ ،‬ﰒ‬
‫ﻣﺮﺍﻗﺪ ﺯﻭﺟﺎﺗﻪ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻭﻣﺮﺍﻗﺪ ﻋﻤﺎﺗِﻪ ‪ ،‬ﰒ ﻣﺮﺍﻗﺪ ﺍﻟﺸﻬﺪﺍﺀ‬
‫ﻭﺿﺮﺍﺋﺢ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ‪ ،‬ﻛﻤﺎ ﺯﺍﺭ ﺑﻘﻴﺔ ﺍﻵﺛﺎﺭ ﺍﳌﺒﺎﺭﻛﺔ ﻭﺍﳌﺸ ـﺎﻫﺪ‬
‫ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺷﺒﺎﺏ ﺁﻝ ﺍﻟﺒﻴ ـﺖ ﰲ ﺍﳌﺪﻳﻨ ـﺔ ﺍﳌﻨ ـﻮﺭﺓ‬
‫ﻳﺮﺍﻓﻘﻮﻧﻪ ‪ ،‬ﻛﻤﺎ ﻳﺮﺍﻓﻘﻮﻥ ﺭﻛﺐ ﺍﳌﻬﺎﺟﺮ ﰲ ﺯﻳﺎﺭﺍﺗﻪ ﻭﲡﻮﻻﺗﻪ ﰲ ﺍﳌﺪﻳﻨﺔ‬
‫ﺍﳌﻘﺪﺳﺔ ‪.‬‬
‫ﻭﰲ ﺫﻟﻚ ﺍﻟﻌﺎﻡ ‪ ٣١٧‬ﺩﺧﻞ ﺍﻟﻘﺮﺍﻣﻄ ـﺔ ﺇﱃ ﻣﻜ ـﺔ ﺍﳌﻜﺮﻣ ـﺔ ﻭ ﱂ‬
‫ﻳﺘﻮﺭﻋﻮﺍ ﻋﻦ ﺳﻔﻚ ﺩﻣﺎﺀ ﺍﳊﺠﺎﺝ ﻭﺭﺩﻡ ﺑﺌﺮ ﺯﻣﺰﻡ ﲜﺜﺜﻬﻢ ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﻔﻌﻞ ﺑﺎﻋﺜﹰﺎ ﻟﻺﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻭﻫﻮ ﺑﺎﳌﺪﻳﻨﺔ ﺃﻥ ﻳﺸﺮﺡ ﺃﺧﺒﺎﺭ ﺍﻟﻘﺮﺍﻣﻄﺔ‬
‫ﻭﺃﻓﺎﻋﻠﻴﻬﻢ ﺍﻟﺒﺸﻌﺔ ﰲ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﳛﻜﻲ – ﻣﺜﻞ ﻏﲑﻩ ﻣﻦ ﻣﺮﺍﻓﻘﻴ ـﻪ –‬
‫ﻧﻜﺒﺎﺕ ﺍﻟﺒﺼﺮﺓ ﻭﺣﺮﻗﻬﺎ ﻭﺗﺸﺮﻳﺪ ﺃﺑﻨﺎﺋﻬﺎ ﻭﺍﻧﺘﻬﺎﻙ ﺃﻋﺮﺍﺽ ﻧﺴ ـﺎﺋﻬﺎ ‪،‬‬
‫ﻭﺍﳌﻨﺎﺩﺍﺓ ﰲ ﺍﻷﺳﻮﺍﻕ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺑﺪﻳﻨﺎﺭ ﲟﺎ ﱂ ﻳﺴ ـﺒﻖ ﻟ ـﻪ ﻣﺜﻴ ـ ﹲﻞ ﰲ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺣﻤِﺪ ﺍﳉﻤﻴﻊ ﻣﻮﻻﻫﻢ ﺃﻥ ﻛﺎﻧﻮﺍ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘ ـﺮﺓ ﺍﳊﺮﺟ ـﺔ‬
‫ﻳﺄﻭﻭﻥ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪.‬‬
‫ﻭﻣﻊ ﻗﺮﺏ ﻣﻮﺳﻢ ﺍﳊﺞ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﺘﺎﱄ ‪ ٣١٨‬ﲡﻬﱠﺰ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻭﻣﻌﻪ‬
‫ﺃﻫﻠﻪ ﳌﺮﺍﻓﻘﺔ ﺍﻟﺮﻛﺐ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺬﺍﻫﺐ ﺇﱃ ﺍﳊﺞ ‪ ،‬ﻭﰲ ﻛﻞ ﻣﻮﻗﻊ ﻣ ـﻦ‬

‫) ‪( ١٤‬‬
‫ﻣﻮﺍﻗﻊ ﺍﳌﻨﺎﺳﻚ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﻳﺘﺬﻛﺮ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻋﻈﻤﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﲑﺓ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺧﲑ ﺍﻷﻧﺎﻡ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟ ـﻪ‬
‫ﻭﺳﻠﻢ ‪ .‬ﻭﺁﳌﻪ ﺃﻥ ﻳﺮﻯ ﺍﻟﺮﻛﻦ ﺍﻷﺳﻌﺪ ﻣﻦ ﺍﻟﻜﻌﺒﺔ – ﻣﻮﻗ ـﻊ ﺍﳊﺠ ـﺮ‬
‫ﺍﻷﺳﻮﺩ – ﺧﺎﻟﻴﹰﺎ ﺑﻌﺪ ﺃﻥ ﲪﻠﻪ ﺍﻟﻘﺮﺍﻣﻄﺔ ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﺿﻲ ﻣﻌﻬ ـﻢ ﺇﱃ‬
‫ﺍﻷﺣﺴﺎﺀ ‪ ،‬ﻭ ﱂ ﳚﺪ ﺑﺪﹰﺍ ﻣﻦ ﳌﺲ ﻣﻮﺿﻊ ﺍﳊﺠﺮ ﻭﺗﻘﺒﻴﻠﻪ ﻋﻮﺿﹰﺎ ﻋ ـﻦ‬
‫ﺍﳊﺠﺮ ﺍﳌﻔﻘﻮﺩ ‪.‬‬
‫ﻭﺍﻏﺘﺒﻂ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺃﳝﱠﺎ ﺍﻏﺘﺒﺎﻁ ﻭﻫﻮ ﻳﺸﻬﺪ ﺍﻟﺘﻔﺎﺕ ﺍﳊﺠﻴﺞ‬
‫ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﻭﻳﺄﺧﺬﻭﻥ ﻋﻨ ـﻪ ﺩﺭﺭ‬
‫ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﻳﺴﺘﻈﻠﻮﻥ ﺑﻔﻴﺌﻪ ﺍﻟﻮﺍﺭﻑ ‪ ،‬ﻭﻳﺴﲑﻭﻥ ﺧﻠﻔﻪ ﺣﻴ ـﺚ ﺳ ـﺎﺭ‬
‫ﻳﻬﺘﺪﻭﻥ ﺪﻳﻪ ﻭﻳﺆﻣﱢﻨﻮﻥ ﻋﻠﻰ ﺩﻋﺎﺋﻪ ‪ ،‬ﻭﺍﺳﺘﺄﻧﺲ ﻏﺎﻳﺔ ﺍﻻﺳﺘﺌﻨﺎﺱ ﲟ ـﺎ‬
‫ﺷﺎﻫﺪﻩ ﻣﻦ ﺗﻌﻠﻖ ﺣﺠﺎﺝ ﺣﻀﺮﻣﻮﺕ ﻭﺇﳊﺎﺣﻬﻢ ﻋﻠﻰ ﻭﺍﻟ ـﺪﻩ ﻛ ـﻲ‬
‫ﻳﺮﺣﻞ ﺇﱃ ﺑﻼﺩﻫﻢ ‪ ،‬ﻣﺆﻛﺪﻳﻦ ﺭﻏﺒﺘﻬﻢ ﰲ ﺍﻷﺧﺬ ﻋﻨﻪ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨ ـﻪ‬
‫ﻭﺍﻟﺴﲑ ﰲ ﺭﻛﺎﺑﻪ ‪ ،‬ﻭﺍﺳﺘﺸﻌﺮ ﻣﻴ ـﻞ ﻭﺍﻟ ـﺪﻩ ﺇﱃ ﺗﻠﺒﻴ ـﺔ ﺭﻏﺒﺘ ـﻬﻢ ‪،‬‬
‫ﻭﺍﻟﻨ ـﺰﻭﻝ ﻋﻨﺪ ﻃﻠﺒﻬﻢ ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﱂ ﻳﻜﻦ ﺍﻷﻣﺮ ﻏﺮﻳﺒﹰﺎ ﻋﻠﻴﻪ ﻋﻨﺪﻣﺎ ﻭﺟﱠﻪ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺳﲑ‬
‫ﺍﻟﻘﺎﻓﻠﺔ ﳓﻮ ﺍﻟﻴﻤﻦ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻣﻮﺳﻢ ﺍﳊﺞ ‪ ،‬ﺷﻬﺪ ﻋﺒﻴﺪ ﺍﻟﹼﻠ ـﻪ ﺳ ـﲑ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﺗﻮﺯﻳﻊ ﺭﻛﺐ ﺁﻝ ﺍﻟﺒﻴﺖ ﺑﲔ ﺎﺋﻢ ﺍﻟﻴﻤﻦ ‪ ،‬ﻓﺤ ـﻼ‬

‫) ‪( ١٥‬‬
 ‫ﺍﳌﻘﺎﻡ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻫﺪﻝ ﺑﺒﻼﺩ ﺍﳌﺮﺍﻭﻋ ـﺔ ‪ ،‬ﻭﺍﺧﺘ ـﺎﺭ‬
‫ﺍﻟﺸﺮﻳﻒ ﺃﲪﺪ ﺍﻟﻘﺪﳝﻲ ﺍﻟﻨ ـﺰﻭﻝ ﺑﻮﺍﺩﻱ ﺳﺮﺩﺩ ‪ ،‬ﺑﻴﻨﻤﺎ ﻇﹶﻞ ﻭﺍﻟ ـﺪﻩ‬
‫ﻀﻲﱢ ﻗﹸﺪﻣﹰﺎ ﻣﻦ ﻣﺪﻳﻨ ٍﺔ ﺇﱃ ﺃﺧﺮﻯ ﻭﻣﻦ ﺳﻬ ٍﻞ ﺇﱃ ﺟﺒ ٍﻞ‬
‫ﻣﺼﻤﱢﻤﹰﺎ ﻋﻠﻰ ﺍﳌﹸ ِ‬
‫ﺣﱴ ﺑﻠﻎ ﻭﺍﺩﻱ ﺣﻀﺮﻣﻮﺕ ‪ ،‬ﻭﻋِﻠ ﻢ ﺃﹶﻥ ﰲ ﺍﻷﻣﺮ ﺳِﺮﺍ ﻻ ﻳﻈﹾﻬ ـﺮ ﺇﻻ‬
‫ﻓﻴﻤﺎ ﺑﻌﺪ ‪.‬‬

‫‪ NɼhxW¦°?Ȧ¼d™AÂG?dËH¤¿@¼õß?®ËµK‬‬
‫ﻣﻨﺬ ﺃﻥ ﺣﻞ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺑﻘﺮﻳﺔ ﺍﳉﺒﻴﻞ ﺑﻮﺍﺩﻱ ﺩﻭﻋﻦ ﺃﺩﺭﻙ ﻋﺒﻴﺪ‬
‫ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﻣﺎ ﻳﻨﺘﻈﺮﻩ ﻣﻦ ﺍﺠﻤﻟﺎﻫﺪﺓ ﻭﺍﻟﺼﱪ ﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ﻣﺎ ﻛﺎﻥ‬
‫ﻭﺍﻟﺪﻩ ﻳﺼﺒﻮ ﺇﻟﻴﻪ ‪ ،‬ﺣﻴﺚ ﺭﺃﻯ ﺷﻈﹶﻒ ﺍﻟﻌﻴﺶ ﻭﺑﺪﺍﻭﺓ ﺍﻟﻘﻮﻡ ﻭﺍﺗﱢﺴ ـﺎﻉ‬
‫ﺧﺮﻕ ﺍﳋﻼﻑ ﺑﲔ ﻓﺌﺎﺕ ﺍﻹﺳﻼﻡ ﻣﻦ ﺳﻨﱢﻴﲔ ﻭﺧﻮﺍﺭﺝ ‪ ،‬ﻓﻠ ـﻢ ﻳ ـﺄ ﹸﻝ‬
‫ﺟﻬﺪﹰﺍ – ﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱃ – ﰲ ﺻﺮﻑ ﺟﻞ ﻭﻗﺘﻪ ﺑﲔ ﻳﺪﻱ ﻭﺍﻟﺪﻩ‬
‫ﺍﻹﻣﺎﻡ ﻣﻠﺒﻴﹰﺎ ﺣﺎﺟﺘﻪ ‪ ،‬ﻣﺴﺎﻋﺪﹰﺍ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺍﻟﺸﺎﻗﺔ ‪ ،‬ﺣﱴ ﻇﻬﺮﺕ‬
‫ﻋﻠﻴﻪ ﺩﻻﺋﻞ ﺍﻟﺮﺿﺎ ﻭﺍﻟﻔﺮﺡ ﻭﺍﻻﺳﺘﺌﻨﺎﺱ ﺑﺜﻤﺮﺍﺕ ﺍﳉﻬ ـﺪ ﺍﳌﺒ ـﺬﻭﻝ ‪،‬‬
‫ﻭﺻﺎﺭ ﻣﻦ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﻳﺰﻳﺪ ﻣﻦ ﻫﺬﺍ ﺍﳉﻬﺪ ‪ ،‬ﻭﻳﺴﻌﻰ ﺇﻟﻴﻪ ﺭﺍﻏﺒ ـﺎ‬
‫ﺑﻌﺪ ﺃﻥ ﺷﻬﺪ ﺁﻳﺎﺕ ﺍﻟﻘﺒﻮﻝ ‪.‬‬

‫) ‪( ١٦‬‬
 ‫?‪ ¾¹¥¸?I¹}ϹWh¸?È?dËH¤¿@¼ß‬‬
‫ﺗﻮﻃﺪ ﺍﳌﻘﺎﻡ ﺍﻟﻨﺒﻮﻱ ﰲ ﻭﺍﺩﻱ ﺣﻀﺮﻣﻮﺕ ﻋﻠﻰ ﻳﺪ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪،‬‬
‫ﻭﻛﺎﻥ ﻭﻟﺪﻩ – ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ – ﻋﻠﻰ ﻣﺪﻯ ﺍﳌﺮﺍﺣﻞ ﻛﻠﻬﺎ ﺧ ـﲑ ﺭﻓﻴ ـ ٍﻖ‬
‫ﻭﻣﺴﺎﻋ ٍﺪ ‪ ،‬ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﺍﳊﺎﻝ ﰲ ﺑﺪﺍﻳﺔ ﺍﻷﻣﺮ ﻭﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﰲ ﺍ ﳉﹸﺒﻴﻞ‬
‫ﰒ ﺍﳍﺠﺮﻳﻦ ﰒ ﻗﺎﺭﺓ ﺑﲏ ﺟﺸﲑ ‪ ،‬ﺃﻭ ﺑﻌﺪ ﺃﻥ ﺗﻮﻃﺪ ﺍﳌﻘﺎﻡ ﻟﻺﻣﺎﻡ ﰲ ﻗﺮﻳﺔ‬
‫ﺍ ﹸﳊﺴﱢﻴﺴﺔ ﻭﺍﻟﺘﻔﺎﻑ ﺍﳉﻤﻴﻊ ﲢﺖ ﺭﺍﻳﺘﻪ ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﳌﺜﻤﺮﺓ ﺃﺷﺎﺭ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﻭﻟﺪﻩ ﺑﺎﻻﺯﺩﻳ ـﺎﺩ ﻣ ـﻦ‬
‫ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﺑﻌﺪ ﺃﻥ ﺻﺎﺭ ﺍﳉﻤﻴﻊ ﰲ ﺣﻀﺮﻣﻮﺕ ﻳﺘﹶﻠ ﱠﻬﻔﹸﻮﻥ‬
‫ﺴﻨﱠﺔ ‪ ،‬ﻭﻳﺮﻏﺒﻮﻥ ﰲ ﺍﻷﺧﺬ ﻋﻦ ﺃﻫﻞ ﺍﻟﺒﻴ ـﺖ ‪،‬‬ ‫ﲔ ﺃﻫﻞ ﺍﻟ ﱡ‬
‫ﻟﻠﱠﺘﻠﹶﻘﻲ ﻣﻦ ﻣ ِﻌ ِ‬
‫ﻓﺘﻮﺟﻪ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺇﱃ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﻭﳘﺎ ﺁﻧﺬﺍﻙ ﻣﻦ ﺃﻫﻢ‬
‫ﻣﺼﺎﺩﺭ ﻋﻠﻮﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻠﺘﻘﻰ ﻋﻠﻤﺎﺀ ﺍﳋﺎﻓﻘﲔ ‪ ،‬ﻭﻣﻜﺚ ﲟﻜ ـﺔ‬
‫ﺍﳌﻜﺮﻣﺔ ﻋﺪ ﹶﺓ ﺃﻋﻮﺍ ٍﻡ ﻣﻜِﺒﹰﺎ ﻋﻠﻰ ﺍﻟﺘﺤﺼﻴﻞ ‪ ،‬ﻭﺁﺧﺬﹰﺍ ﻋﻦ ﻛ ـﻞ ﺷ ـﻴ ٍﺦ‬
‫ﺣﻔِﻴﻞ ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫ ﻢ ﻣﻦ ﺃﺧﺬ ﻋﻨﻪ ﻭﺍﻧﺘﻔﻊ ﺑﻪ ﺍﻟﺸ ـﻴﺦ ﺃﺑﻮﻃﺎﻟ ـﺐ‬
‫ﺍﳌﻜﻲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻄﻴﺔ ﺍﳊﺎﺭﺛﻲ ﺍﳌﻜﻲ ‪ ،‬ﺷﻴﺦ ﺃﻫﻞ ﺍﻟﺴ ـﻨﺔ ‪،‬‬
‫ﻭﺻﺎﺣﺐ ﻛﺘﺎﺏ )) ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ (( ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪. ٣٨٦‬‬
‫ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﻗﺪ ﻗﺮﺃ ﻋﻠﻴﻪ )) ﻗﻮﺕ ﺍﻟﻘﻠ ـﻮﺏ ((‬

‫ﻭﺃﺧﺬ ﺍﻹﺟﺎﺯﺓ ﻭﺍﻟﺴﻨﺪ ﻣﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﳌﻜ ـﻲ ﰲ ﻛﺎﻓ ـﺔ ﺃﺳ ـﺎﻧﻴﺪﻩ‬

‫) ‪( ١٧‬‬
‫ﻭﻣﺮﻭﻳﺎﺗﻪ ‪ ،‬ﻭﻣﻦ ﻛﺜﺮﺓ ﳎﺎﻟﺴﺔ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻷﰊ ﻃﺎﻟﺐ ﺗﺄﺛﺮ ﻛﺜﲑﹰﺍ‬
‫ﺴﻪ ﺍﻟﺼﻮﰲ ‪ ،‬ﺣﱴ ﻗﻴﻞ ﻋﻨﻪ‪ )) :‬ﺇﻧﻪ ﺃﻭﱠﻝﹸ ﻣ ـﻦ ﺗ ـﻨﻔﺲ ﺍﻷﻧﻔ ـﺎﺱ‬‫ﺑﻨ ﹶﻔ ِ‬
‫ﺍﻟﺼﻮﻓﻴﺔ ﲝﻀﺮﻣﻮﺕ (( ‪.‬‬

‫‪ NɼhxW?dËH¤¿@¼ß?gdtK‬‬
‫ﺃﲨﻊ ﺍﳌﺆﺭﺧﻮﻥ ﻋﻠﻰ ﻇﻬﻮﺭ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﲝﻀ ـﺮﻣﻮﺕ ﺑﻌ ـﺪ‬
‫ﻋﻮﺩﺗﻪ ﻣﻦ ﺍﳊﺮﻣﲔ ﻇﻬﻮﺭﹰﺍ ﻛﺒﲑﹰﺍ ‪ ،‬ﻭﻛﺎﻥ ﻭﺍﻟﺪﻩ ﺍﻹﻣﺎﻡ ﺍﳌﻬ ـﺎﺟﺮ ﺃﻭﻝ‬
‫ﺍﳌﺒﺎﺭﻛﲔ ﺫﻟﻚ ﻭﺍﻟﺴﺎﻋﲔ ﺇﻟﻴﻪ ‪ ،‬ﺑ ـﻞ ﹶﺃ ِﺫ ﹶﻥ ﻟ ـﻪ ﺃﻥ ﳚﻠ ـﺲ ﻟﻺﻓﺘ ـﺎﺀ‬
‫ﻭﺍﻟﺘﺪﺭﻳﺲ ﻓﻴﻤﻸ ﺑﻌﻠﻤﻪ ﺍﶈﺮﺍﺏ ‪ ،‬ﻭﺃﺑﺪﻉ ﰲ ﺗﺒﻠﻴﻎ ﲦ ـﺮﺍﺕ ﺍﻟﻜﺘ ـﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭ ﻴﺄ ﻟﻠﺨﻼﻓﺔ ﺑﲔ ﻳﺪﻱ ﻭﺍﻟﺪﻩ ‪ ،‬ﺇﺫ ﱂ ﻳﺸﺬ ﺃﺣ ـﺪ ﺃﺛﻨ ـﺎﺀ‬
‫ﺗﺼﺪﱡﺭﻩ ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﺇﱃ ﺍﺯﺩﻳﺎﺩ ‪.‬‬
‫ﻭﳌﺎ ﺟﺮﻯ ﺍﻷﻣﺮ ﺍﶈﺘﻮﻡ ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﺁﻟ ـﺖ ﺇﻟﻴ ـﻪ‬
‫ﺍﳋﻼﻓﺔ ﺩﻭﻥ ﻣﻨﺎﺯﻉ ‪ ،‬ﻭﻛﺎﻥ ﺃﺣ ﱠﻖ ﺎ ﻭﺃﻫﻠﹶﻬﺎ ‪ ،‬ﻓﻈﻬﺮ ﻋﻠﹶﻤ ـﺎ ﺑ ـﺎﺭﺯﹰﺍ‬
‫ﻭﺃﺩﱠﻯ ﻣﺎ ﻟﺰﻡ ﺑﻪ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻮﺟﻮﻩ ‪ ،‬ﺑﻞ ﺍﻗﺘﺪﻯ ﺑﻮﺍﻟ ـﺪﻩ ﰲ ﻛﺎﻓ ـﺔ‬
‫ﺷﺆﻭﻧﻪ ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﻭﻫﺐ ﻛﺎﻓﺔ ﺃﺭﺍﺿﻴﻪ ﻭﺃﻣﻼﻛﻪ ﰲ ﺍﳊﺴﻴﺴ ـﺔ‬
‫ﳌﻮﻻﻩ ﺟﻌﻔﺮ ﺑﻦ ﳐﺪﻡ ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﻋﻨﻬﺎ ﺇﱃ ﻗﺮﻳﺔ ﺳﻤﻞ ‪ ،‬ﻭﻫﻲ ﻟﻴﺴ ـﺖ‬
‫ﻼ‬
‫ﺑﺒﻌﻴﺪ ٍﺓ ﻋﻦ ﺍﻷﻭﱃ ‪ ،‬ﻭﺍﲣﺬ ﻟﻪ ﻓﻴﻬﺎ ﺩﺍﺭﹰﺍ ﻭﺍﺷﺘﺮﻯ ﻋﻘﺎﺭﹰﺍ ﻭﻏﹶﺮﺱ ﳔﻴ ﹰ‬

‫) ‪( ١٨‬‬
‫ﻭﺃﺷﺠﺎﺭﹰﺍ ‪ ،‬ﻭﺗﺰﻭﱠﺝ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﺑﺎﻣﺮﺃ ٍﺓ ﻭﻟﺪﺕ ﻟﻪ ﺍﺑﻨﹰﺎ ﲰﺎﻩ ﺟﺪﻳﺪﹰﺍ‪،‬‬
‫ﻭﻗﺪ ﻭﻟِﺪ ﻟﻪ ﻣﻦ ﻗﺒ ﹸﻞ ﻭﻟﺪ ﲰﺎﻩ ﻋﹶﻠﻮِﻳﹰﺎ ‪ ،‬ﻭﺳﺘﺄﰐ ﺗﺮﲨﺘﻬﻤﺎ ﲨﻴﻌﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﳌﺘﻮﺍﺿﻌﺔ ﺍﺳﺘﻤﺮ ﻧﺸﺎﻁ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻛﻤﺎ ﻛ ـﺎﻥ‬
‫ﻭﺍﻟﺪﻩ ﻣﻦ ﻗﺒﻞ ‪ ،‬ﻭﺍﻧﺘﻔﻊ ﺑﻪ ﺧﻠﹾﻖ ﹶﻛﺜِﲑ ‪ ،‬ﻛﻤﺎ ﺑﺬﻝ ﺟﻬ ـﻮﺩﹰﺍ ﻋﻈﻴﻤ ـ ﹰﺔ ﰲ‬
‫ﺳﺒﻴﻞ ﺯﻳﺎﺩ ِﺓ ﺍﻟﻌﻤﻞ ﺍﻟﺰﺭﺍﻋﻲ ﻭﺍﺳﺘﻐﻼﻝ ﲦﺮﺍﺗﻪ ‪ ،‬ﻓﻜﺎﻥ ﻳﻨﻔﻖ ﻋﻠﻰ ﺍﻟﻔﻘ ـﺮﺍﺀ‬
‫ﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﻭﺍﳌﺴﺎﻛﲔ ‪ ،‬ﻭﻳﻨﻔﻖ ﻋﻠﻰ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻭﻋﻠ ـﻰ ﺍﳌ ـﻨﻘﻄﻌﲔ‬
‫ﻭﺍﳌﺴﺎﻓﺮﻳﻦ ‪ ،‬ﻣﻊ ﻏﺎﻳﺔ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻻﻧﻜﺴﺎﺭ ﻭﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺍﻷﻋﻤ ـﺎﻝ‬
‫ﺍﻟﺼﺎﳊﺔ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﲰﻪ ﻣﻨﺬ ﻭﻻﺩﺗﻪ )) ﻋﺒﺪ ﺍﻟﻠﹼﻪ (( ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺷ ـﺪﺓ ﺗﻮﺍﺿ ـﻌﻪ‬
‫ﻭﺍﻧﻜﺴﺎﺭﻩ ﺭﻏﺐ ﰲ ﺃﻥ ﻳﺼﻐﱠﺮ ﺍﲰﻪ ﻓﻴﺪﻋﻰ )) ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ (( ﻓﺜﺒﺖ ﺍﻻﺳﻢ‬
‫ﺑﺎﻟﺘﺼﻐﲑ ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻛﺒﲑ ‪.‬‬
‫ﻭﻗﻀﻰ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻌﺪ ﻭﺍﻟﺪﻩ ﺭﺩﺣﹰﺎ ﻣﻦ ﺍﻟﺰﻣﻦ ﻳﺮﺳﻲ ﺩﻋﺎﺋﻢ‬
‫ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﺪﺭﺳﺔ ﺍﻷﺧﻼﻕ ﻭﺍﻷﺧﻮﺓ ﺍﻹﳝﺎﻧﻴﺔ ‪ ،‬ﻭﻳﻨﺸﺊ ﻋﻨ ـﻬﹰﺎ‬
‫ﻼ ﻣﻦ ﺃﺑﻨﺎﺀ ﺣﻀﺮﻣﻮﺕ ﻳﻨﻄﻮﻭﻥ ﲢﺖ ﺭﺍﻳﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﺟﻬ ـﺔ‪،‬‬ ‫ﺟﻴ ﹰ‬
‫ﻭﻳﻮﺣﺪﻭﻥ ﺍﻟﻘﻄﺮ ﺍﳌﺒﺎﺭﻙ ﻋﻠﻰ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪.‬‬
‫ﻭﳌﺎ ﺑﻠﻎ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﺛﻼﺛﺔ ﻭﺗﺴﻌﲔ ﻋﺎﻣﹰﺎ ﻗﺮﱠﺕ ﻋﻴﻨﺎﻩ‬
‫ﺑﺄﻭﻻﺩﻩ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺑﺮﺯﻭﺍ ﰲ ﳎﺎﻝ ﺍﳋﻼﻓﺔ ﻣﻦ ﺑﻌﺪﻩ ‪ ،‬ﻓﻤﺎﺕ ﺭﲪﻪ‬

‫) ‪( ١٩‬‬
 ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﻋﻠﻢ ﺃﻥ ﻣﲑﺍﺙ ﺍﳌﻬﺎﺟﺮ ﺑﺄﻳﺪ ﺃﻣﻴﻨﺔ ﲢ ـﺎﻓﻆ ﻋﻠﻴﻬ ـﺎ‬
‫ﻭﺗﻮﺳﻊ ﺩﺍﺋﺮﺓ ﻧﺸﺮﻩ ﺑﲔ ﺍﻟﻨﺎﺱ ﺍﺑﺘﻐﺎﺀ ﺭﺿﻮﺍﻥ ﺍﻟﻠﹼﻪ ‪ ،‬ﻭﻫ ـﻢ ﺑﺼ ـ ِﺮﻱﱞ‬
‫ﻭﻋﹶﻠ ِﻮﻱﱞ ﻭﺟﺪِﻳﺪ ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﻭﻓﺎﺓ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻋﺎﻡ ‪ ، ٣٨٣‬ﻭﺍﺧﺘﻠﻔ ـﻮﺍ ﰲ ﻣﻮﻗ ـﻊ‬
‫ﺩﻓﻨﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﺩﻓﻦ ﰲ ﻗﺮﻳﺔ ﺳﻤﻞ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﺩﻓ ـﻦ ﰲ ﺍﻟﻌ ـﺮﺽ‬
‫ﻱ ﺃﺛ ـ ٍﺮ ﻣ ـﻦ ﺍﻵﺛ ـﺎﺭ‬ ‫ﺍﻟﻨﺠﺪﻱ ﻗﺮﺏ ﻣﺪﻳﻨﺔ ﺑﻮﺭ‪ ،‬ﻭ ﱂ ﻳﺒ ِﻖ ﻟﻨﺎ ﺍﻟﺰﻣﻦ ﺃ ﱠ‬
‫ﺍﳌﻌﺎﺻﺮﺓ ﻟﻪ ﺑﺮﻏﻢ ﻛﺜﺮﺓ ﻣﺎ ﻣﺪﺣﻪ ﺍﻟﺸﻌﺮﺍﺀ ﻭﻣﺎ ﻭﺻﻔﻮﻩ ﺑﻪ ﻣﻦ ﺍﳋ ـﲑ‬
‫ﻭﺍﻟﺘﻘﻰ ﰲ ﻋﺼﺮﻩ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻜﺮﺍﻥ ﻗﺎﻝ ﻓﻴﻪ‪:‬‬
‫ﻋﻔِﻴﻒ ﺍﻟﺪﱢﻳ ِﻦ ﻋﺒﺪ ﺍﻟﹼﻠ ِﻪ ﹶﺃ ﹾﻛ ـﺮِﻡ ﺑﺬﺍﻙ ﺍﻟﻔﹶﺤ ِﻞ ﻭﺍ ﳊﹶﺒ ـ ِﺮ ﺍ ﳉﹶﻠﻴ ـ ِﻞ‬
‫ﻀ ـﻴ ِﻞ‬
‫ﻭﲝ ِﺮ ﺍﻟﻌﻠ ِﻢ ﺳ ـﱢﻴﺪِﻧﺎ ﺍﻟ ﹶﻔ ِ‬ ‫ﻑ ﻣﻌﺪ ِﻥ ﻛﹸﻞ ﺟﻮ ٍﺩ‬
‫ﺏ ﺍﻷﺷﺮﺍ ِ‬
‫ﹶﺃ ِ‬
‫ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺭﲪﺔ ﺍﻷﺑﺮﺍﺭ ‪.‬‬

‫‪ ÏáOÚP¸?Ò@ÁGÛ?IlÀϹl¹k‬‬
‫ﻫﻢ ﺑﺼ ِﺮﻱﱞ ﻭﻋﹶﻠ ِﻮﻱﱞ ﻭﺟﺪِﻳﺪ ﺃﺑﻨﺎ ُﺀ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺍﳌﻬﺎﺟﺮ ﺍﺑ ـﻦ‬
‫ﻋﻴﺴﻰ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺮﻳﻀﻲ ﺍﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺍﺑ ـﻦ ﳏﻤ ـﺪ‬
‫ﺍﻟﺒﺎﻗﺮ ﺍﺑﻦ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺴﺒﻂ ﺍﺑﻦ ﻋﻠ ـﻲ ﺑ ـﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ ﻭﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬

‫) ‪( ٢٠‬‬
 ‫?‪ ?dËH¤ÂGÍhtG¿@¼õß‬‬
‫ﻱ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺒﺼ ـﺮﺓ ﻣ ـﻦ ﺃﺭﺽ‬ ‫ﻭﻟﺪ ﺑﺼﺮ ﱡ‬
‫ﺍﻟﻌﺮﺍﻕ ﺳﻨﺔ ‪ ، ٣٠٥‬ﻭ ﺎ ﻧﺸﺄ ﻭﺗﻠﻘﻰ ﺑﺎﻛﻮﺭﺓ ﺍﳌﻌ ـﺎﺭﻑ ﺍﻟﻌﻠﻤﻴ ـﺔ ‪،‬‬
‫ﻱ ﺇﻻ ﺃﻥ ﺍﻟﻠﻘﺐ ﺻﺎﺭ ﻓﻴﻤ ـﺎ‬ ‫ﻭﻛﺎﻥ ﺍﲰﻪ ﺍﻷﻭﻝ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﻟﹸﻘﺐ ﺑﺒﺼ ِﺮ ﱟ‬
‫ﺑﻌﺪ ﺃﻛﺜﺮ ﺷﻬﺮ ﹰﺓ ﻣﻦ ﺍﻻﺳﻢ ‪.‬‬
‫ﺍﻧﺘﻘﻞ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻣﻊ ﻗﺎﻓﻠﺔ ﺟﺪﻩ ﺍﳌﻬﺎﺟﺮ ﻭﺃﺑﻴﻪ ﻋﺒﺪ‬
‫ﺍﻟﻠﹼﻪ ﻭﻋﻤﺮﻩ ﺇﺫ ﺫﺍﻙ ﺣﻮﺍﱄ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪.‬‬
‫ﻧﺎﻝ ﺍﻟﺒﺼﺮﻱ ﻧﺼﻴﺒﹰﺎ ﻭﺍﻓﺮﹰﺍ ﻣﻦ ﺭﻋﺎﻳﺔ ﺟﺪﻩ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﺗﺄﺩﱠﺏ ﺑﻪ ‪ ،‬ﻛﻤﺎ ﺣﻈﻲ ﺑﺎﻫﺘﻤﺎﻡ ﻭﺍﻟﺪﻩ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ‬
‫ﻭﺃﺧﺬ ﻋﻨﻪ ﻋﻠﻮﻣﹰﺎ ﻛﺜﲑ ﹰﺓ ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﺑﻌﺪ ﻋﻮﺩﺗﻪ ﻣﻦ ﺍﳊﺮﻣﲔ ﻭﺗﺼﺪﺭﻩ‬
‫ﰲ ﺍﻟﻮﺍﺩﻱ ‪.‬‬
‫ﻧﺒﻎ ﺍﻹﻣﺎﻡ ﺑﺼﺮﻱﱞ ﻣﺒﻜﺮﹰﺍ ﻭﻇﻬﺮ ﻋﻠﹶﻤﹰﺎ ﰲ ﺍﳊ ـﺪﻳﺚ ﻭﺭﻭﺍﻳﺘ ـﻪ ‪،‬‬
‫ﻭﺃﺳﻬ ﻢ ﰲ ﺑﻨﺎﺀ ﻣﺪﺭﺳﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺇﺳﻬﺎﻣﹰﺎ ﻇﻬ ـﺮ ﺃﺛ ـﺮﻩ ﻋﻠ ـﻰ‬
‫ﺍﻵﺧﺬﻳﻦ ﻭﺍﳌﺘﻠﻘﲔ ﻋﻨﻪ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠ ـﻢ ﻭﻣ ـﻦ ﺃﻭﻻﺩﻩ ‪ ،‬ﻛﺎﻟﻌﻼﻣ ـﺔ‬
‫ﺳﺎ ﱂ ﺑﻦ ﺑﺼﺮﻱ ‪.‬‬
‫ﻛﻤﺎ ﺍﻧﺘﻔﻊ ﺑﻪ ﺃﺧﻮﺍﻩ ﻋﻠﻮﻱﱞ ﻭﺟﺪﻳﺪ ‪ ،‬ﻭﻛﺎﻧﺎ ﻟﻪ ﰲ ﻋﻠﻤﻪ ﻭﻋﻤﻠ ـﻪ‬
‫ﲔ ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﺑﻌﺪ‬ ‫ﻭﻧﺸﺎﻃﻪ ﺍﻟﺪﻳﲏ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﺧﲑ ﻣﺴﺎﻋﺪﻳ ِﻦ ﻭﺭﻓﻴﻘ ِ‬

‫) ‪( ٢١‬‬
‫ﻱ ﺧﻼﻓ ﹶﺔ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺍﻧﺘﻘﺎﻝ ﻭﺍﻟﺪﻫﻢ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺳﻨﺔ‬ ‫ﲢﻤﱡﻞ ﺑﺼﺮ ﱟ‬
‫‪. ٣٨٣‬‬
‫ﺃﳒﺐ ﺑﺼﺮﻱﱞ ﺫﺭﻳ ﹰﺔ ﺻﺎﳊ ﹰﺔ ﺗﺴﻠﺴﻞ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ‪ ،‬ﻭﻟﻜ ـﻦ‬
‫ﺃﺧﺒﺎﺭﻫﻢ ﻭﺁﺛﺎﺭﻫﻢ ﺍﻧﺪﺛﺮﺕ ﻭ ﱂ ﻳﺒﻖ ﻣﻨﻬﺎ ﺷﻲﺀ ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﳌ ـﺆﺭﺥ‬
‫ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺑﻦ ﻋﻠﻮﻱ ﰲ ﻛﺘﺎﺑﻪ )) ﻏﺮﺭ ﺍﻟﺒﻬﺎﺀ ﺍﻟﻀﻮﻱ (( ﺇﱃ ﺫﻟ ـﻚ‬
‫ﻓﻘﺎﻝ ﺹ‪ : ١١٦‬ﻭﻗﺪ ﻋ ﱠﺪ ﺻﺎﺣﺐ ﻛﺘﺎﺏ )) ﺍﻟ ﱡﺪ ﱢﺭ ﺍﻟﺜﻤِﲔ (( ﺳﱠﺘ ﹰﺔ ﻣ ـﻦ‬
‫ﺍﻟﻔﻀﻼﺀ ﻣﻦ ﺫﺭﻳﺔ ﺍﻹﻣﺎﻡ ﺑﺼﺮﻱ ﻛﻠﻬﻢ ﻋﻠﻤ ـﺎ ُﺀ ﹶﺃ ِﺟ ـﻼﹼ ُﺀ ﻭﻣﺸ ـﺎﻳﺦ‬
‫ﻓﹸﻀﻼﺀ‪ ،‬ﺍﻧﺪﺛﺮﺕ ﺟﻞ ﺃﺧﺒﺎﺭﻫﻢ ‪ ،‬ﻭﺫﻫﺒﺖ ﻏﺎﻟﺐ ﺁﺛﺎﺭﻫﻢ ‪ .‬ﺍﻫ ـ ‪ .‬ﺇﻻ‬
‫ﺃﻥ ﻣﺎ ﺣ ِﻔﻈﹶﺘﻪ ﻟﻨﺎ ﺗﺮﺍﺟﻢ ﺍﻟﺸﻴﻮﺥ ﻋﻦ ﻭﻟﺪِﻩ ﺳﺎ ﱂ ﺑﻦ ﺑﺼ ـﺮﻱ ﻳﻌﺘ ـﱪ‬
‫ﻣﻠﹾﻤﺤﹰﺎ ﻛﺎﻓﻴﹰﺎ ﻋﻦ ﺃﺛﺮ ﺍﻹﻣﺎﻡ ﺑﺼﺮﻱ ﰲ ﺯﻣﻨﻪ ﻭﻋﻬﺪﻩ ‪.‬‬

‫?‪ ÍhtGÂG@k¿@¼õß‬‬
‫ﺗﺮﲨﺖ )) ﺍﻟﱪﻗﺔ ﺍﳌﺸﻴﻘﺔ (( ﻭ)) ﺍﻟﻐﺮﺭ (( ﻭ)) ﺍﳌﺸﺮﻉ (( ﳍﺬﺍ ﺍﻹﻣ ـﺎﻡ‬
‫ﺍﻟﻨﺤﺮﻳﺮ ‪ ،‬ﻭﻛﺬﺍ ﺑﻘﻴﺔ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ‪ ،‬ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺑﻠﻮﻏ ـﻪ ﺭﺗﺒ ـﺔ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﲜﺪﺍﺭﺓ ‪ ،‬ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﻮﺭﻉ ﻭﺍﻟﺘﻘﻮﻯ ‪ ،‬ﻭﻛﺎﻥ ﺟﻞ ﺍﻧﺘﻔﺎﻋ ـﻪ‬
‫ﻣﻦ ﺃﺑﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺑﻞ ﻫﻮ ﺻﻮﺭﺗﻪ ﻭﻣﺜﺎﻟﻪ‪ ،‬ﻛﻤﺎ ﺍﻧﺘﻔﻊ ﲜﻤﻠﺔ ﻣﻦ‬
‫ﻣﺸﺎﻳﺦ ﻋﺼﺮﻩ ‪ ،‬ﻛﺎﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺳﺎ ﱂ ﺑﻦ ﺃﰊ ﻓﻀﻞ ‪ ،‬ﻭﺭﺣ ـﻞ ﰲ‬

‫) ‪( ٢٢‬‬
‫ﺳﺒﻴﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ‪ ،‬ﻭﻣﺮ ﺑﺒﻘﻴﺔ ﻣﺪﻥ ﺍﻟﻴﻤﻦ ﻭﻋﻮﺍﺻﻤﻬﺎ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﻋﺪﺩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻣﺼﺎﺭﻫﺎ‪.‬‬
‫ﻛﻤﺎ ﺣﺼﻞ ﻋﻠﻰ ﺍﻹﺟﺎﺯﺍﺕ ﻭﺍﻷﺳﺎﻧﻴﺪ ﺍﻟﻌﺎﻟﻴﺔ ‪ ،‬ﻭﺃﺫﻥ ﻟﻪ ﻣﺸﺎﳜﻪ‬
‫ﰲ ﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺘﺪﺭﻳﺲ ‪ ،‬ﻭﻛﺎﻥ ﺃﻭﻝ ﻇﻬﻮﺭﻩ ﺑﺎﳊﺮﻣﲔ ﺣﻴﺚ ﺃﺧﺬ ﻋﻨﻪ‬
‫ﺍﻟﻄﻼﺏ ﻭﺍﳌﺮﻳﺪﻭﻥ ﺎ ﻗﺒﻞ ﻋﻮﺩﺗﻪ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ‪.‬‬
‫ﻭﳌﺎ ﻋﺎﺩ ﻣﻦ ﺭﺣﻠﺘﻪ ﺍﻟﱵ ﺩﺍﻣﺖ ﻋ ـﺪﺓ ﺃﻋ ـﻮﺍﻡ ‪ ،‬ﺑ ـﺮﺯ ﰲ ﻭﺍﺩﻱ‬
‫ﺣﻀﺮﻣﻮﺕ ﻋﻠﻤﹰﺎ ﻻ ﳚﺎﺭﻯ ﺧﺼﻮﺻﹰﺎ ﰲ ﻣﺪﻳﻨﺔ ﺗﺮﱘ ‪ ،‬ﻭﻛﺎﻧﺖ ﺇﺫ ﺫﺍﻙ‬
‫ﻣﺼﺪﺭ ﺇﺷﻌﺎﻉ ﻭﺍﻧﺘﻔﺎﻉ ‪ ،‬ﻭ ﺎ ﻣﻦ ﺍﻟﻌﻠﻤ ـﺎﺀ ﻭﺍﺠﻤﻟﺘﻬ ـﺪﻳﻦ ﻋﺸ ـﺮﺍﺕ‬
‫ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﻛﺎﻥ ﻣﻦ ﲨﻠﺔ ﻣﻦ ﺃﺧﺬ ﻋﻨﻪ ﺍﻟﺴﻨﺪ ﻭﲰﻊ ﻣﻨﻪ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻧﺘﻔﻊ ﲟ ـﺎ‬
‫ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺷﻴﻮﺥ ﺗﻠﻚ ﺍﳊﻘﺒﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ‬
‫ﺃﰊ ﺍ ﳊِﺐ ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﺎﻣﺮﻭﺍﻥ ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺍﻟﻘﺎﺿﻲ ﺃﲪﺪ‬
‫ﺑﺎﻋﻴﺴﻰ ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳋﻄﻴﺐ ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘ ـﺪﻡ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ‪.‬‬
‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﻭﺍﳌﺼﺮ ﺧﻼﻝ ﺍﻟﻘ ـﺮﻥ‬
‫ﺍﻟﺴﺎﺩﺱ ﺍﳍﺠﺮﻱ ‪ ،‬ﺣﱴ ﺇ ﻢ ﺑﻠﻐﻮﺍ ﰲ ﺗﺮﱘ ﻭﺣﺪﻫﺎ ﳑﻦ ﻭﺻﻞ ﺩﺭﺟﺔ‬
‫ﺍﻹﻓﺘﺎﺀ ﺛﻼﺙ ﻣﺌ ﹶﺔ ﻣﻔﺖ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﲨﻴﻌﺎ ﻗﺪ ﺍﻋﺘﺮﻓﻮﺍ ﺑﻔﻀﻞ ﺍﻹﻣﺎﻡ ﺳﺎ ﱂ‬

‫) ‪( ٢٣‬‬
‫ﻼ ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﺃﻧﻪ ﻗ ـﺪ ﺭ ﱠﺩ ﺑﺪﻋ ـﺔ‬ ‫ﺍﻟﺒﺼﺮﻱ ﻭﺟﻼﻟﺔ ﻗﹶﺪﺭِﻩ ﻋﻠﻤﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﺍﳋﻮﺍﺭﺝ ﻭﺩﺣﺾ ﺷﻴﻮﺧﻬﺎ ﺑﺎﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ‪ ،‬ﺇﲤﺎﻣﹰﺎ ﳌﺎ ﺳ ـﺒﻘﻪ ﺑ ـﻪ‬
‫ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﺕ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﺣﻜﺎﻳ ﹰﺔ ﺗﺸﲑ ﺇﱃ ﻣﻜﺎﻧﺔ ﻭﻣﻘﺎﻡ ﺍﻹﻣﺎﻡ‬
‫ﺳﺎ ﱂ ﺑﻦ ﺑﺼﺮﻱ ﰲ ﻋﺼﺮﻩ ‪ ،‬ﻭﻣﻠﺨﺼﻬﺎ ﺃﻥ ﻭﺍﱄ ﺗﺮﱘ ﺍﺟﺘﻤﻊ ﺑﺎﻟﻌﻠﻤﺎﺀ‬
‫ﻼ ‪ ،‬ﻓ ـﺎﺗﻔﻘﻮﺍ ﻋﻠ ـﻰ‬ ‫ﻭﻃﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﻟﻪ ﺃﻓﻀﻠﻬﻢ ﻋﻠﻤﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﺗﻘﺪﱘ ﺍﻹﻣﺎﻡ ﺳﺎ ﱂ ﺑﻦ ﺑﺼﺮﻱ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﺍﻟﺴ ـﻠﻄﺎﻥ ﺇﻻ ﺃﻥ‬
‫ﺩﺑﱠﺮ ﻣﻜﻴﺪ ﹰﺓ ﻟﻺﻣﺎﻡ ﺳﺎ ﱂ ﺑﻦ ﺑﺼﺮﻱ ﻟﻴﺨﺘﱪﻩ‪ ،‬ﻓﺄﻭﻋﺰ ﺍﻟﺴﻠﻄﺎﻥ ﺇﱃ ﺍﻣﺮﺃ ٍﺓ‬
‫ﻣﻦ ﻧﺴﺎﺀ ﺍﻟﺒﻼﺩ ﻛﺎﻧﺖ ﳍﺎ ﺑﻨﺖ ﻭﺿِﻴﺌ ﹲﺔ ﻳﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﺎ ﳊﹸﺴﻦ ﻭﺍﳉﻤﺎﻝ‬
‫ﹶﺃ ﹾﻥ ﺗﺰﻳﱢﻦ ﺍﺑﻨﺘﻬﺎ ﻭﲢﺘﺎﻝ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻒ ﺳﺎ ﱂ ﻛﻲ ﻳﺪﺧ ﹶﻞ ﻋﻠﻴﻬﺎ ﻭﺗﺮﺍﻭﺩﻩ‬
‫ﻼ ﻣﺎﻟﻴﹰﺎ ﻛﺒﲑﹰﺍ ‪.‬‬
‫ﻋﻦ ﻧﻔﺴﻪ ‪ ،‬ﻭﺟﻌ ﹶﻞ ﳍﺎ ﺟﻌ ﹰ‬
‫ﻗﺎﻣﺖ ﺍﳌﺮﺃﺓ ﺑﺈﻋﺪﺍﺩ ﺍﺑﻨﺘﻬﺎ ﻛﻤﺎ ﻃﻠﺐ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺗﺮﻗﺒ ـﺖ ﰲ ﺑﻌ ـﺾ‬
‫ﺍﻟﻄﺮﻳﻖ ﻋﻮﺩﺓ ﺍﻹﻣﺎﻡ ﺳﺎ ﱂ ﻣﻦ ﺯﻳﺎﺭﺗﻪ ﻟﻠﻤﻘﺎﺑﺮ ﻛﻤﺎ ﻫﻲ ﻋﺎﺩﺗﻪ ﻛﻞ ﻳ ـﻮﻡ‪،‬‬
‫ﻓﻠﻤﺎ ﻋﺎﺩ ﺗﻮﺳﻠﺖ ﺇﻟﻴﻪ ﺍﳌﺮﺃﺓ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﺑﻨﺘﻬﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺯﺍﻋﻤ ﹰﺔ ﺃ ﺎ‬
‫ﻣﺮﻳﻀﺔﹲ‪ ،‬ﻓ ﹶﻘِﺒ ﹶﻞ ﻭﺳﺎﺭ ﺧﻠﻔﻬﺎ ﺣﱴ ﺩﺧﻞ ﻭﺭﺃﻯ ﺍﻟﻔﺘﺎﺓ ﻋﻠﻰ ﻏﺎﻳ ٍﺔ ﻣﻦ ﺍﻟﺰﻳﻨ ـﺔ‬
‫ﺖ ﺍﻷ ﱡﻡ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﻋﻠﻴﻪ ﻣﻦ ﺍﳋﺎﺭﺝ ﻭﺗﺮﻛﺘﻪ‬ ‫ﻭﺍﳉﻤﺎﻝ ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ ﻳﻘﺮﺃ ﺃﻏﻠﻘ ِ‬
‫ﻣﻊ ﺍﺑﻨﺘﻬﺎ ﺍﻟﱵ ﻗﺎﻣﺖ ﺗﺘﻠﻄﻒ ﺑﺎﻹﻣﺎﻡ ﻭﺗﺮﺍﻭﺩﻩ ﻋﻦ ﻧﻔﺴﻪ ‪.‬‬

‫) ‪( ٢٤‬‬
 ‫ﺍﺳﺘﻌﻈﻢ ﺍﻹﻣﺎﻡ ﺳﺎ ﱂ ﺫﻟﻚ ﺍﻷﻣﺮ ‪ ،‬ﻭ ﱂ ﳚﺪ ﺑﺪﹰﺍ ﻣﻦ ﺇﺧﺮﺍﺝ ﻧﻌﻠ ـﻪ‬
‫ﻭﺃﺧﺬ ﻳﻀﺮﺏ ﺎ ﺍﻟﻔﺘﺎﺓ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻭﺟﺴﻤﻬﺎ ﻭﻫﻮ ﰲ ﺷﺪﺓ ﺍﻟﻐﻀﺐ‬
‫ﻭﺍﻻﻧﻔﻌﺎﻝ ‪ ،‬ﰒ ﺧﺮﺝ ﻣﻦ ﺍﳌﻨ ـﺰﻝ ﻣﺴﺮﻋﹰﺎ ﻭﺍﻟﻔﺘﺎﺓ ﺗﺼ ـﺮﺥ ﺑ ـﺄﻋﻠﻰ‬
‫ﺻﻮ ﺎ ﳑﺎ ﺣﻞ ﺎ ‪ ،‬ﺇﺫ ﺟﺎﺀﺕ ﺃﻣﱡﻬﺎ ﻓﺮﺃﺕ ﻣﺎ ﻳﻬﻮﻝ ‪ ،‬ﻭﻗﺪ ﺻﺎﺭ ﻣﻮﻗﻊ‬
‫ﻛﻞ ﺿﺮﺑﺔ ﻣﻦ ﺍﻟﻨﻌﻞ ﺣﺰﺍﺯ ﹶﺓ ﺟﺬﺍﻡ ‪ ،‬ﻓﺠﻦﱠ ﺟﻨﻮﻧﻬ ـﺎ ﻭﻫﺮﻋ ـﺖ ﺇﱃ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺗﻌﻠﻤﻪ ﺑﺎﻷﻣﺮ ‪ ،‬ﻓﺠﺎﺀ ﻭﺭﺃﻯ ﻣﺎ ﺣﻞ ﺑﺎﻟﻔﺘﺎﺓ ﻓﺘﻴﻘﻦ ِﻋﻈﹶﻢ ﺣﺎ ِﻝ‬
‫ﺍﻹﻣﺎﻡ ﺳﺎ ﱂ ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻪ ﺇﻻ ﺃﻥ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﻭﺍﻋﺘ ـﺬﺭ ﻟ ـﻪ ﻏﺎﻳ ـﺔ‬
‫ﺍﻻﻋﺘﺬﺍﺭ ﻭﻃﻠﺐ ﻣﻨﻪ ﺍﻟﺼﻔﺢ ﻋﻦ ﺍﻟﻔﺘﺎﺓ ﻭﺃﻣﻬﺎ ‪ ،‬ﻭﺃﻥ ﻳﺪﻋﻮ ﺍﻟﻠﹼﻪ ﳍ ـﺎ‬
‫ﺑﺎﻟﺸﻔﺎﺀ ﻣﻦ ﺍﳉﺬﺍﻡ ‪ ،‬ﻓ ﹶﻘِﺒ ﹶﻞ ﺍﻻﻋﺘﺬﺍﺭ ﻭﺻﻔﺢ ﻋﻦ ﺍﻟﻔﺘﺎﺓ ﻭﺃﻣﻬﺎ ‪ ،‬ﻭﺩﻋﺎ‬
‫ﳍﺎ ﺑﺎﻟﻌﺎﻓﻴﺔ ﻓﺸﻔﺎﻫﺎ ﺍﻟﻠﹼﻪ ‪ .‬ﻭﻗﺪ ﺗﻨﺎﻭﻟﺖ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﺑﻌﺾ ﺗﻔﺎﺻﻴﻞ‬
‫ﺣﻴﺎﺗﻪ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﻓﺎﺗﻪ ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﻣﻘﺘﻮ ﹰﻻ ؛ ﻭﻟﻜﻦ‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﺸﺎﻃﺮﻱ ﰲ )) ﺍﻷﺩﻭﺍﺭ (( ﺃﻛﺪ ﻭﻓﺎﺗﻪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻋﺎﻡ ‪، ٦٠٤‬‬
‫ﻭﺩﻓﻦ ﺑﺘﺮﺑﺔ ﺯﻧﺒﻞ ﺑﺘﺮﱘ ‪.‬‬
‫ﻛﺎﻥ ﻫ ـﺬﺍ ﻫ ـﻮ ﺃﺣ ـﺪ ﲦﺮﺍﺕ ﺍﻟﻌﻄﺎﺀ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻣﻦﱠ ﺑﻪ ﻋﻠﻰ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺒﺼﺮﻱ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ)‪.(١‬‬

‫ﺽ ﺫﺭﻳﺔ ﺍﻹﻣﺎﻡ ﺑﺼﺮﻱ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‬

‫)‪ (١‬ﺃﲨﻌﺖ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻋﻠﻰ ﺍﻧﻘﺮﺍ ِ‬
‫ﺍﳍﺠﺮﻱ ‪ ،‬ﻭ ﱂ ﻳﺒﻖ ﻣﻨﻬﻢ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﺃﺣﺪ ‪.‬‬
‫) ‪( ٢٥‬‬
‫ﻭﻗﺪ ﺍﻧﻘﻀﺖ ﺣﻴﺎﺓ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺼﺮﻱ ﻋﻠﻰ ﺧﲑ ﻣﺎ ﺗﻨﻘﻀﻲ ﻋﻠﻴﻪ ﺣﻴﺎﺓ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﻈﻤﺎﺀ ﺍﻷﻓﺬﺍﺫ ‪ ،‬ﻣﺎ ﺑﲔ ﻋﻠﻢ ﻭﻋﻤ ـﻞ ﻭﻧﻔ ـﻊ ﻭﺍﻧﺘﻔ ـﺎﻉ‬
‫ﻭﺇﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺣﱴ ﻧﺎﺩﺍﻩ ﻣﻨﺎﺩﻱ ﻣﻮﻻﻩ ﻓﻠﱮ ﺍﻟﻨﺪﺍﺀ ﺭﺍﺿﻴﺎ ‪،‬‬
‫ﻭﺩﻓﻦ ﺑﻘﺮﻳﺔ ﺳﻤﻞ ‪ ،‬ﻭﻻ ﺯﺍﻝ ﻗﱪﻩ ﻣﻌﺮﻭﻓﹰﺎ ﺎ ﺇﱃ ﺍﻟﻴﻮﻡ ‪ ،‬ﺭﲪﻪ ﺍﻟﹼﻠ ـﻪ‬
‫ﺭﲪﺔ ﺍﻷﺑﺮﺍﺭ ‪.‬‬

‫?‪ hS@ś?d™AÂG?dËH¤ÂGdÊdS¿@¼ß‬‬
‫ﻫﻮ ﺃﺻﻐﺮ ﺃﻭﻻﺩ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ‪ ،‬ﻭﺃﻣﻪ ﺃﻡ ﻭﻟﺪ ‪ ،‬ﺗﺰﻭﺟﻬﺎ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻌﺪ‬
‫ﺍﻧﺘﻘﺎﻟﻪ ﻣﻦ ﺍﳊﹸﺴﻴﺴﺔ ﺇﱃ ﻗﺮﻳﺔ ﺳﻤﻞ ﺑﻌﺪ ﻭﻓﺎﺓ ﻭﺍﻟﺪﻩ ﻋﺎﻡ ‪. ٣٤٥‬‬
‫ﻧﺸﺄ ﺟﺪﻳﺪ ﲢﺖ ﺭﻋﺎﻳﺔ ﺃﺑﻴﻪ ﻭﺍﻫﺘﻤﺎﻡ ﺃﺧﻮﻳﻪ ﺑﺼﺮﻱ ﻭﻋﻠﻮﻱ ‪ ،‬ﻭﳕﺎ‬
‫ﻭﺗﺮﻋﺮﻉ ﰲ ﺟ ﱟﻮ ﻣﻦ ﺍﻟﻨﺸﺎﻁ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﳊﻤﺎﺱ ﺍﻟﺪﻳﲏ ﺍﳌﻨﺒﻌﺚ ﻣﻦ‬
‫ﻧﺸﺎﻁ ﺑﻴﺌﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﺣﻔﻆ )) ﺟﺪﻳﺪ (( ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺷﻴﺌﹰﺎ ﻛﺜﲑﹰﺍ ‪،‬‬
‫ﻭﺃﺧﺬ ﺃﺳﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻛﺬﺍ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﻳﺪ ﲨﻠﺔ ﻣﻦ‬
‫ﺍﻟﺸﻴﻮﺥ ‪ ،‬ﻭﻳﺄﰐ ﰲ ﻣﻘﺪﻣﺘﻬﻢ ﺃﺧﻮﺍﻩ ﺑﺼﺮﻱ ﻭﻋﻠﻮﻱ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺟﺪﻳﺪ ﻋﺼﺮ ﺍﻫﺘﻤﺎﻡ ﻭﻣﺜ ـﺎﺑﺮﺓ ﻭﺗﻨ ـﺎﻓﺲ‬
‫ﺷﺮﻳﻒ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺧﺬ ﻋﻦ ﺍﻟﺸﻴﻮﺥ ‪ ،‬ﻭﳍﺬﺍ ﺑﺬﻝ ﻛﻞ ﻣﺎ ﰲ‬
‫ﻭﺳﻌﻪ ﻟﻴﻜﺴﺐ ﺭﻫﺎﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻣﺘﻤﺜﻼ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫) ‪( ٢٦‬‬
 ‫ﺼﺒِﺮﺍ‬
‫ﻟﻦ ﺗﺒﻠﹸ ﹶﻎ ﺍﺠﻤﻟﺪ ﺣﺘﻰ ﺗﻠﹾﻌﻖ ﺍﻟ ﱠ‬ ‫ﺐ ﺍﳌﹶﺠﺪ ﲤﹶﺮﹰﺍ ﺃﻧﺖ ﺁ ِﻛﻠﹸﻪ‬
‫ﻻ ﺗﺤﺴ ِ‬
‫ﻭﻟﻜﻦ ﺟﺪﻳﺪﹰﺍ ﺃﺑﺪﻉ ﺑﲔ ﺃﻗﺮﺍﻧﻪ ﺣ ـﱴ ﺟ ـﺎﻭﺯﻫﻢ ﻭﺳ ـﺒﻘﻬﻢ ﺇﱃ‬
‫ﺍﻟﺘﺤﺼﻴﻞ ‪ ،‬ﻭﺃﺧﺬ ﻋﺎﱄ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺣﻘﻘﻬﺎ ‪ ،‬ﳑﺎ ﻗﺮ ﺑﻪ ﻋ ـﲔ‬
‫ﺃﺑﻮﻳﻪ ﻭﺃﺧﻮﻳﻪ ‪ ،‬ﻓﻜﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺳﻨﺪﹰﺍ ﳍﻤﺎ ‪ ،‬ﻭﻋﻀﺪﹰﺍ ﻟ ـﺪﻋﻮ ﻤﺎ ‪،‬‬
‫ﻳﺴﺎﻓﺮ ﻣﻦ ﻗﺮﻳﺔ ﺇﱃ ﻗﺮﻳﺔ ‪ ،‬ﻭﻣﻦ ﻣﺪﻳﻨﺔ ﺇﱃ ﺃﺧﺮﻯ ﻧﺎﺻﺤﹰﺎ ﻭﻣ ـﺬﻛﺮﹰﺍ‬
‫ﻭﻣﻌﻠﻤﹰﺎ ‪ ،‬ﻳﺘﺄﻟﻒ ﻗﻠﻮﺏ ﺍﻟﻌﻮﺍﻡ ‪ ،‬ﻭﳚﺎﺩﻝ ﺍﳌﺨﺎﻟﻔﲔ ﺑﺎﳊﺴ ـﲎ ﻣ ـﻊ‬
‫ﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﺎﳊﺠﺞ ﺍﻟﺒﻴﻨﺔ ‪ ،‬ﺣﱴ ﺗﺄﺩﺏ ﻟﻪ ﺍﳉﻤﻴﻊ ‪ ،‬ﻭﺍﻧﻄﻮﻯ ﲢ ـﺖ‬
‫ﻟﻮﺍﺋﻪ ﺍﳉ ﱡﻢ ﺍﻟﻐﻔﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﳌﺨﺎﻟﻔﺎﺕ ‪.‬‬
‫ﺃﺫﻥ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺇﺑﺎﻥ ﻣﺮﺣﻠﺔ ﺗﺼﺪﺭﻩ ﻟﻮﻟﺪﻳﻪ ﺟﺪﻳﺪ ﻭﻋﻠ ـﻮﻱ‬
‫ﻛﻲ ﻳﺬﻫﺒﺎ ﺇﱃ ﺑﻴﺖ ﺍﻟﻠﹼﻪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻛﻠﻒ ﺟﺪﻳﺪﹰﺍ ﺃﻥ ﻳﺮﺣﻞ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‬
‫ﻟﺰﻳﺎﺭﺓ ﻣﻦ ﺑﻘﻲ ﻫﻨﺎﻙ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ‪ ،‬ﻭﺭﺑﻂ ﺻﻼﺕ ﺍﻟﻮﺷ ـﺎﺋﺞ ﺑ ـﲔ‬
‫ﺍﻟﺜﺎﻭﻳﻦ ﻫﻨﺎﻙ ﻭﺑﲔ ﺍﳌﻘﻴﻤﲔ ﲝﻀﺮﻣﻮﺕ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳌﻌ ـﲎ ﻛﺘ ـﺐ‬
‫ﺻﺎﺣﺐ )) ﺍﳉﻮﻫﺮ ﺍﻟﺸﻔﺎﻑ (( ﺃﻥ ﺳﻔﹶﺮ ﺟﺪﻳ ٍﺪ ﻣﻦ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻛ ـﺎﻥ‬
‫ﺣﻴﻨﻤﺎ ﺣﺞ ﻣﻊ ﺃﺧﻴﻪ ﻋﻠﻮﻱ ﻟﻘﺒﺾ ﺍﻟﻐﻼﺕ ﻭﺯﻳﺎﺭﺓ ﺍﻷﻗﺎﺭﺏ ‪ ،‬ﻭﺃﻧ ـﻪ‬
‫ﺭﺟﻊ ﻣﺎﺭﹰﺍ ﺑﺸﻮﺍﻃﺊ ﺍﳋﻠﻴﺞ ‪ ،‬ﻭﺩﺧﻞ ﺍﻷﺣﺴﺎﺀ ‪ ،‬ﻭﺍﻟﻘﻄﻴﻒ ‪ ،‬ﻭﻋﻤﺎﻥ‪،‬‬
‫ﻭﺍﻧﻌﻄﻒ ﺇﱃ ﻇﻔﺎﺭ ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﺍﺗﺴﻌﺖ ﺩﺍﺋﺮﺓ ﺍﻷﺧﺬ ﻭﺍﻹﺳﻨﺎﺩ ﻭﺍﻻﺗﺼﺎﻝ ﺑﻜﺒﺎﺭ‬
‫) ‪( ٢٧‬‬
‫ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﱵ ﺯﺍﺭ ﻓﻴﻬﺎ ﻭﻋﱪ ﻓﻴﻬﺎ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‬
‫ﻛﺘﺐ ﺍﳌﺆﺭﺥ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻧﻮﺡ ﻣﺎ ﻣﺜﺎﻟﻪ ﺹ‪ ١٠٢‬ﰲ ﺫﻳ ـﻞ ﻛﺘ ـﺎﺏ‬
‫))ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ(( ‪:‬‬
‫ﺟﺪﻳﺪ ‪ :‬ﻭﻟﺪ ﲝﻀﺮﻣﻮﺕ ﻭﺑﺮﺯ ﺑﺈﺫﻥ ﻭﺍﻟﺪﻩ ﺇﱃ ﺟﺎﻧﺐ ﺃﺧﻮﻳ ـﻪ ﰲ‬
‫ﺣﻠﺒﺔ ﺍﻟﺘﺪﺭﻳﺲ ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻭﺇﺟﺎﺯﺗﻪ ‪ ،‬ﻭﺍﻧﺘﻔﻊ ﺑﻪ ﺧﻠﻖ ﻛﺜﲑ ‪،‬‬
‫ﻭﺃﻗﺒﻞ ﻋﻠﻴﻪ ﺍﻟﻄﻼﺏ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ‪.‬‬
‫ﺍﺳﺘﺤﺴﻦ ﺍﻹﻣﺎﻡ ﺟﺪﻳﺪ ﺍﻻﻧﺘﻘﺎ ﹶﻝ ﻣﻦ ﻗﺮﻳﺔ ﲰﻞ ﺑﻌﺪ ﻭﻓﺎﺓ ﻭﺍﻟﺪﻩ ﻋﺎﻡ‬
‫‪ ٣٨٣‬ﺇﱃ ﻗﺮﻳﺔ ﺑﻴﺖ ﺟﺒﲑ ﻋﻠﻰ ﻣﻘﺮﺑﺔ ﻣﻦ ﻣﺪﻳﻨﺔ ﺗﺮﱘ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪ ،‬ﻭﺗﺪﻳﱠﺮ‬
‫ﻼ ‪ ،‬ﻭﺗﺼﺪﺭ ﰲ ﺍﻟﻘﺮﻳﺔ ﻟﻠﺘﺪﺭﻳﺲ ﻭﺍﻟﻨﻔﻊ ﺍﻟﻌﺎﻡ‬ ‫ﻫﻨﺎﻙ ﻭﺍﲣﺬ ﻋﻘﺎﺭﹰﺍ ﻭﳔﻴ ﹰ‬
‫ﻭﺍﳋﺎﺹ ‪ ،‬ﻭﺣﺮﱠﻙ ﻓﻴﻬﺎ ﺃﻳﺪﻱ ﺍﻟﻌﻮﺍﻡ ﻭﺍﳋﻮﺍﺹ ﺑﺎﻟﺰﺭﻉ ﻭﺍﻟﻀ ـﺮﻉ ‪،‬‬
‫ﻭﺍﻻﻛﺘﻔﺎﺀ ﲟﻮﺍﺭﺩ ﺍﻟﻘﺮﻳﺔ ﻭﺗﻄﻮﻳﺮﻫﺎ ﻭﲢﺴ ـﲔ ﻧﻮﻋﻴﺎ ـﺎ ﺍﻟﺰﺭﺍﻋﻴ ـﺔ‬
‫ﻭﺍﳊﻴﻮﺍﻧﻴﺔ ‪ ،‬ﺣﱴ ﺻﺎﺭﺕ ﰲ ﻋﻬﺪﻩ ﺇﺣﺪﻯ ﺍﳌﻨﺎﻃﻖ ﺍﳋﺼﺒﺔ ﺍﳌﺸ ـﺎﺭ‬
‫ﺇﻟﻴﻬﺎ ﺑﺎﻟﺒﻨﺎﻥ ‪ ،‬ﻭﺍﺯﺩﺣﻢ ﺍﻟﻄﻼﺏ ﰲ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﻳﻨﻬﻠﻮﻥ ﻣﻦ ﺍﳌﻌ ـﲔ‬
‫ﺍﻟﺪﺍﻓﻖ ‪ ،‬ﻛﻤﺎ ﺗﺄﺛﺮ ﺍﳉﻤﻴﻊ ﺑﻠﻄﻔﻪ ﻭﻛﺮﻣﻪ ﺍﻟﻮﺍﺳﻊ ﻭﻟﻄ ـﻒ ﺃﺧﻼﻗ ـﻪ‬
‫ﻭﺳﻌﺔ ﺻﺪﺭﻩ ﻟﻠﻨﺎﺱ ﻭﻋﺬﻭﺑﺔ ﻣﻨﻄﻘﻪ ‪ ،‬ﻭﺭﺯﻗﻪ ﺍﻟﻠﹼﻪ ﰲ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﺫﺭﻳ ﹰﺔ‬
‫ﻣﺒﺎﺭﻛ ﹰﺔ ﺃﺩﺭﻙ ﺑﻌﻀﻬﻢ ﺭﺩﺣﹰﺎ ﻣﻦ ﻋﻤﺮﻩ ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﻋﻨﻪ ﺍﻷﺧﺬ ﺍﻟﺘﺎﻡ ‪،‬‬
‫ﻭﺗﺴﻠﺴﻞ ﻓﻴﻬﻢ ﻭﰲ ﻣﻦ ﺟﺎﺀ ﻣﻦ ﺑﻌﺪﻫﻢ ﺷ ـﺮﻑ ﺍﻟﻌﻠ ـﻢ ﻭﺍﻟﻌﻤ ـﻞ‬

‫) ‪( ٢٨‬‬
‫ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ‪ ،‬ﻭﺣﺐ ﺍﻟﻌﻤﻞ ﻭﺍﻻﻋﺘﻨﺎﺀ ﺑﻄﻠﺐ ﺍﻟﺮﺯﻕ ﺍﳊﻼﻝ ؛ ﺇﻻ ﺃﻥ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺟﺮﻯ ﳎﺮﺍﻩ ﻓﻠﻢ ﻳﺒﻖ ﻣﻦ ﺁﺛﺎﺭ ﻫ ـﺆﻻﺀ ﺍﻟﺮﺟ ـﺎﻝ ﺇﻻ‬
‫ﺍﻟﻨﺎﺩﺭ‪ ،‬ﻛﻤﺎ ﺍﻧﻘﺮﺽ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﳌﺒﺎﺭﻙ ﻣﺜﻞ ﺍﻧﻘﺮﺍﺽ ﺑﻴﺖ ﺁﻝ ﺑﺼﺮﻱ‬
‫ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ ‪.‬‬
‫ﻛﺘﺐ ﺻﺎﺣﺐ )) ﺍﻟﻐﺮﺭ (( ‪ :‬ﻭﺍﻟﺴﻴﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻴﺦ ﺟﺪﻳﺪ ﺑﻦ ﻋﺒ ـﺪ‬
‫ﺍﻟﻠﹼﻪ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺫﺭﻳﺘﻪ ﺍﻟﺘﺒﺤﺮ ﰲ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﻮﺭﻉ ‪،‬‬
‫ﻭ ﱂ ﻳﺒﻖ ﺃﺣﺪ ﻣﻨﻬﻢ ﺇﻻ ﺛﻼﺛﺔ ﻓﻘﻬﺎﺀ ﻋﻠﻤﺎﺀ ‪ ،‬ﻭﲬﺴﺔ ﻗ ـﺪ ﹸﻃﻤِﺴ ـﺖ‬
‫ﺃﲰﺎﺅﻫﻢ ﰲ )) ﺍﻟﺪﺭ ﺍﻟﺜﻤﲔ (( ﺍﻟﺬﻱ ﺍﻧﻘﻄﻌﺖ ﻣﻨﻪ ﺃﻭﺭﺍﻕ ﺣﻜﻰ ﻓﻴﻬ ـﺎ‬
‫ﺃﺧﺒﺎﺭﻫﻢ ﻭﻣﺂﺛﺮﻫﻢ ﻭﻓﻀﺎﺋﻠﻬﻢ‪ ،‬ﻭﻛﻠﻬﻢ ﺷﺎﻓﻌﻴ ﹲﺔ ﺃﺷﻌﺮﻳ ﹲﺔ ﻋﻠﻰ ﻋﻘﺎﺋ ـﺪ‬
‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ)‪.(١‬‬
‫ﻭﻛﺘﺐ ﺃﻳﻀﺎ ﺻﺎﺣﺐ )) ﺍﻟﻐﺮﺭ (( ﰒ ﺇﻥ ﺑﲏ ﺟﺪﻳﺪ ﺍﻧﻘﺮﺿﻮﺍ ﻛ ـﺒﲏ‬
‫ﺑﺼﺮﻱ ‪ ،‬ﻭﺁﺧﺮ ﻣﻮﺗﺎﻫﻢ ﺍﻣﺮﺃ ﹲﺓ ﺑﺰﺑﻴﺪ ﺍﲰﻬﺎ ﺟﺪﻳﺪﺓ ‪ ،‬ﻭﻋﺪ ﺻ ـﺎﺣﺐ‬

‫)‪ )) (١‬ﺍﻟﺪﺭ ﺍﻟﺜﻤﲔ (( ‪ ،‬ﺃﻭ )) ﺍﻟﻴﺎﻗﻮﺕ ﺍﻟﺜﻤﲔ (( ‪ ،‬ﻛﺘﺎﺏ ﳐﻄﻮﻁ ﺍﻋﺘﲎ ﻣﺆﻟﻔﻪ ﻓﻴﻪ ﺑﺘﺮﺍﺟﻢ‬
‫ﺍﻟﺴﺎﺩﺓ ﺍﻟﻌﻠﻮﻳﲔ ﻣﻨﺬ ﺣﻠﻮﻝ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﻭﻟﻜﻦ ﺍﻹﳘﺎﻝ ﻭﻃﻮﻝ ﺍﻟﻌﻬﺪ ﺑﺎﻟﺘ ـﺄﻟﻴﻒ‬
‫ﺗﺴﺒﺐ ﰲ ﲤﺰﻕ ﺑﻌﺾ ﺃﻭﺭﺍﻕ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺣﱴ ﺇﻥ ﺻﺎﺣﺐ ﺍﻟﻐﺮﺭ ﺧﻼﻝ ﺍﻟﻘ ـﺮﻥ‬
‫ﺍﻟﻌﺎﺷﺮ ﻳﺸﻜﻮ ﻣﻦ ﲤﺰﻗﻪ ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﻃﻤﺲ ﻛﺜﲑ ﻣﻦ ﺃﺧﺒﺎﺭ ﺑﲏ ﺑﺼﺮﻱ‬
‫ﻭﺑﲏ ﺟﺪﻳﺪ ﻭﺁﺛﺎﺭﻫﻢ ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻌﺪ ﺍﻵﻥ ﻣﻌﺪﻭﻣﺎ ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﻣﻜﺎﻥ ﻣﺎ‬
‫ﻋﺪﺍ ﺍﲰﻪ ﺍﻟﻮﺍﺭﺩ‪.‬‬
‫) ‪( ٢٩‬‬
‫))ﺍﻟﻴﺎﻗﻮﺕ(( ‪-‬ﺃﻱ‪ )) :‬ﺍﻟﺪﺭ ﺍﻟﺜﻤﲔ ((‪ -‬ﻣﻨﻬﻢ ﺍﺛﲏ ﻋﺸﺮ ﺷﻴﺨﹰﺎ ﻋﺎﳌ ـﹰﺎ ‪،‬‬
‫ﺍﻧﺪﺛﺮﺕ ﺃﺧﺒﺎﺭﻫﻢ ‪ ،‬ﻭﻣﻨﺎﻗﺒﻬﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﳍﻢ ﻣﺂﺛﺮ ﻋﺪﻳﺪ ﹲﺓ ﱂ ﻳﺒﻖ‬
‫ﻣﻨﻬﺎ ﺇﻻ ﻣﺴﺠﺪﻫﻢ ﺍﳌﻨﺴﻮﺏ ﺇﻟﻴﻬﻢ ﰲ ﺣﺎﻣﻴﺘﻬﻢ ﺑﺘﺮﱘ ‪.‬‬

‫‪ ,,º½¥¸?Ⱦ¹¥¸?»@Sg,,dÊdSÉÁG‬‬
‫ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻧﻄﻤﺎﺱ ﺁﺛﺎﺭ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﳌﺒﺎﺭﻙ ﺑﺎﻧﻄﻤ ـﺎﺱ‬
‫ﺑﻌﺾ ﺍﳌﺆﻟﻔﺎﺕ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻧﻘﺮﺍﺿﻬﻢ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘ ـﺮﻥ ﺍﻟﺴ ـﺎﺑﻊ‬
‫ﺍﳍﺠﺮﻱ ﺇﻻ ﺃﻥ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﺍﻟﺘﺮﺍﺟﻢ ﺫﻛﺮﺕ ﺑﻌﺾ ﺍﳌﻨﺎﻗﺐ ﻷﻓﺮﺍ ٍﺩ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻭﻣﻊ ﺃﻧﻨﺎ ﻗﺪ ﺍﻓﺮﺩﻧﺎ ﻟﻠﺴﺎﺩﺓ ﺑﲏ ﺟﺪﻳﺪ ﻛﺘﻴﺒﺎ ﺧﺎﺻﺎ ﰲ ﻫ ـﺬﻩ‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺇﻻ ﺃﻧﻪ ﳛﺴﻦ ﺃﻥ ﻧﻀﻌﻬﻢ ﻫﻨﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﳕﻮﺫﺟﹰﺎ ﺳﺎﻃﻌﹰﺎ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﻭﺭﺟﺎﻟﻪ‪.‬‬
‫‪ -١‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺪﻳﺪ)‪.(١‬‬

‫)‪ (١‬ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ ‪ ،‬ﻭﻟﺪ ﺑﺘﺮﱘ ﻭﻧﺸﺄ ﺎ ‪ ،‬ﻭﺗﺮﲨﺖ ﻟ ـﻪ ﺃﻣﱠﻬ ـﺎﺕ‬
‫ﺍﻟﺘﺮﺍﺟﻢ ﻛﺎ ﳉﹶﻨﺪِﻱ ﰲ )) ﺗﺎﺭﳜﻪ (( ‪ ،‬ﻭﺍﺑ ِﻦ ﺳﻤﺮﺓ ﰲ )) ﺍﻟﻄﺒﻘﺎﺕ (( ‪ ،‬ﻭﺗﺮﺟﻢ ﻟ ـﻪ ﰲ‬
‫))ﺍﳌﺸﺮﻉ(( ‪ ،‬ﻭ)) ﺍﻟﻐﺮﺭ (( ‪ ،‬ﻭﰲ )) ﺍﻟﱪﻗﺔ ﺍﳌﺸﻴﻘﺔ (( ‪ ،‬ﻭ)) ﺍﻟﻌﻘﺪ ﺍﻟﻨﺒﻮﻱ (( ‪.‬‬
‫ﺗﻠﻘﻰ ﺃﻭﻟﻮﻳﺎﺕ ﻋﻠﻮﻣﻪ ﲝﻀﺮﻣﻮﺕ ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﳊﺮﻣﲔ ‪ ،‬ﻭﺟ ـﺪ ﰲ ﺍﻟﻄﻠ ـﺐ‬
‫ﻭﺯﺍﺣﻢ ﰲ ﺳﺒﻴﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺮﻛﺐ ‪ ،‬ﻧﺎﻓﺲ ﺍﻷﻗﺮﺍﻥ ﰲ ﲢﺼﻴﻞ ﻋﻠﻮﻡ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻘ ـﺮﺁﻥ ‪،‬‬
‫ﺣﱴ ﻋﻈﻢ ﺻﻴﺘﻪ ﰲ ﺍﳉﻬﺎﺕ ﻭﺍﻷﻗﻄﺎﺭ ﻭﺍﻷﻗﺎﻟﻴﻢ ‪ ،‬ﻭﺳﺎﻓﺮ ﺇﱃ ﺍﳍﻨﺪ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻏﲑﻫﺎ‬
‫) ‪( ٣٠‬‬
‫ﻣﻦ ﺍﻟﺒﻼﺩ ‪ ،‬ﻭﳌﺎ ﻗﺪﻡ ﺇﱃ ﻋﺪﻥ ﺑﻌﺪ ﻋﻮﺩﺗﻪ ﻣﻦ ﺍﳊﺮﻣﲔ ﺃﺩﺭﻙ ﺍﻟﻘﺎﺿﻲ ﺇﺑﺮﺍﻫﻴﻢ ﺑ ـﻦ‬
‫ﺃﲪﺪ ﺍﻟﻘﺮﻳﻈﻲ ﻓﺄﺧﺬ ﻋﻨﻪ ﻛﺘﺎﺏ )) ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﺳﻨﻦ ﺍﳌﺼ ـﻄﻔﻰ (( ‪ ،‬ﰒ ﺧ ـﺮﺝ‬
‫ﻟﺰﻳﺎﺭﺓ ﺍﻟﺸﻴﺦ ﻣﺪﺍﻓﻊ ﺑﻦ ﺃﲪﺪ ﺍﻟﻌﻴﲏ ﰒ ﺍﻟﻔﻘﻴﻪ ﺍﳋﻮﻻﱐ ﺑﺒﻠﺪﺓ ﺍﻟﻮﺟﻴﺰ ‪ ،‬ﻭﺗﺰﻭﺝ ﻫ ـﻮ‬
‫ﻭﺃﺧﻮﻩ ﻋﺒﺪ ﺍﳌﻠﻚ ﻣﻦ ﺍﺑﻨﱵ ﺍﻟﺸﻴﺦ ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺍﻟﺸﻴﺦ ﻣﺪﺍﻓﻊ ﺃﺧﺬﹰﺍ ﺗﺎﻣﹰﺎ ‪ ،‬ﻭﺳ ـﻜﻨﺎ‬
‫ﺑﺮﻫﺔ ﻣﻦ ﺍﻟﺰﻣﻦ ﺑﺬﻱ ﺩﻫﻴﻢ ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻨﺎﺱ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺸﺮﻳﻒ ﻋﻠﻲ ﺑﻦ ﺟﺪﻳ ـﺪ‪،‬‬
‫ﻭﳑﻦ ﺃﺧﺬ ﻋﻨﻪ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺴﻔﺎﱄ ﻭﺍﻹﻣﺎﻡ ﺃﺑﻮﺍﻟﻨﺎﺻﺮ ﺍﳊﻤﲑﻱ ‪،‬‬
‫ﻭﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳉﻨﺪﻱ ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺣﺴﻦ ﺑﻦ ﺭﺍﺷﺪ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺸ ـﻴ ـﺦ ﳏﻤﺪ ﺑ ـﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻔﺸﻠﻲ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﺸﻠﻲ ﻳﻘﻮﻝ ﻋﻨﻪ ‪ :‬ﺃﺑﻮ ﺟﺪﻳﺪ ﺭﺟ ﹲﻞ ﺛﻘ ﹲﺔ ﻣﻦ ﺍﳊﻔ ـﺎﻅ ‪،‬‬
‫ﺫﻛﺮﻩ ﺻﺎﺣﺐ )) ﺍﻟﻌﻘﺪ ﺍﻟﻨﺒﻮﻱ (( )‪. (٢٥٣ :١‬‬
‫ﻭﳌﺎ ﻋﺎﺩ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﺍﻋﺘﲎ ﺑﻌﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻭﺣﻘﻘﻬﺎ ‪ ،‬ﻭﻧﺸﺮ ﺍﻷﺳﺎﻧﻴﺪ ﺍﻟﻌﺎﻟﻴﺔ‪،‬‬
‫ﻭﺃﻓﺎﺩ ﺍﻟﻄﻼﺏ ﺑﻔﻨﻮﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﻠﻘﺎﻫﺎ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﻧﻪ ﺃﻭﻝ ﻣﻦ ﺣﺬﻑ ﺍﻟﺴ ـﻨﺪ ﻣ ـﻦ‬
‫ﺍﳊﺪﻳﺚ ﺍﺧﺘﺼﺎﺭﺍ ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﳊﻔﻆ ‪ ،‬ﻭﻣﺎ ﻋﻨﺪ ﺗﻼﻣﻴ ـﺬﻩ ﻣ ـﻦ‬
‫ﺍﻻﺳﺘﻴﻌﺎﺏ ‪ ،‬ﻭﺭﻭﻯ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﳎﺮﺩ ﹰﺓ ﻋﻦ ﺃﺳﺎﻧﻴﺪﻫﺎ ‪.‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻟﻨﻮﻭﻱ ﰲ )) ﺍﻷﺫﻛﺎﺭ (( ‪.‬‬
‫ﻛﻤﺎ ﺣﻘﻖ ﺍﻟﻨﺴﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻋﺘﲎ ﺑﺘﻮﺛﻴﻘﻬﺎ ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﺸ ـﻴﺦ ﺑﺎﳐﺮﻣ ـﺔ ﰲ‬
‫))ﻗﻼﺩﺓ ﺍﻟﻨﺤﺮ(( ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺇﻧﻪ ﳌﺎ ﻗﺪﻡ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻋﺘﺮﻑ ﻟﻪ ﺃﻫﻞ ﺣﻀ ـﺮﻣﻮﺕ‬
‫ﺑﺎﻟﻔﻀﻞ ﻭﻣﺎ ﺃﻧﻜﺮﻭﻩ ‪ ،‬ﰒ ﺇ ﻢ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﺃﺭﺍﺩﻭﺍ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﺗﻮﻛﻴﺪﹰﺍ ﳌﺎ ﺍﺩﱠﻋ ـﻮﻩ ‪،‬‬
‫ﻭﻛﺎﻥ ﺑﺘﺮﱘ ﺁﻧﺬﺍﻙ ﺛﻼﺙ ﻣﺌﺔ ﻣﻔﺖ ‪ ،‬ﻓﺴﺎﺭ ﺍﻹﻣﺎﻡ ﺍﶈﺪﺙ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺪﻳﺪ‬
‫ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﺃﺛﺒﺖ ﺫﻟﻚ ﺍﻟﻨﺴﺐ ‪ ،‬ﻭﺃﺷﻬﺪ ﻋﻠﻴﻪ ﳓﻮ ﻣﺌﺔ ﻋﺪﻝ ﳑﻦ ﻳﺮﻳﺪ ﺍﳊ ـﺞ ‪ ،‬ﰒ‬
‫ﺃﺛﺒﺘﻪ ﻣﺮ ﹰﺓ ﺃﺧﺮﻯ ﲟﻜﺔ ‪ ،‬ﻭﺃﺷﻬﺪ ﻋﻠﻰ ﺍﻷﺛﺒﺎﺕ ﲨﻴﻌﺎ ﳑﻦ ﺣﺞ ﻣﻦ ﺍﳊﻀﺎﺭﻡ ‪ ،‬ﻭﹶﻗﺪِﻡ‬
‫ﻫﺆﻻﺀ ﺍﻟﺸﻬﻮﺩ ﰲ ﻳﻮ ٍﻡ ﻣﻌﻠﻮ ٍﻡ ﻭﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ ﺑﺈﺛﺒﺎﺗﻪ ‪ .‬ﻭﻣﻦ ﺁﺛ ـﺎﺭِﻩ‬

‫) ‪( ٣١‬‬
 ‫‪ -٢‬ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺪﻳﺪ)‪.(١‬‬

‫ﺟﺰ ٌﺀ ﺣﺪﻳﺜﻲﱞ ﲨﻊ ﻓﻴﻪ ﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﹰﺎ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﻻ ﺯﺍﻟﺖ ﳐﻄﻮﻃﺔ‪ ،‬ﻭﻛ ـﺎﻥ‬
‫ﻳﻌﺮﻑ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﺑﺎﻟﺸﺮﻳﻒ ﺃﰊ ﺍﳉﺪﻳﺪ ‪ ،‬ﻭﻭﺭﺩ ﺍﲰﻪ ﻛ ـﺬﻟﻚ ﰲ )) ﺍﻟﻨﻔﺤ ـﺔ‬
‫ﺍﻟﻌﻨﱪﻳﺔ(( ﻻﺑﻦ ﺃﰊ ﺍﻟﻔﺘﻮﺡ ‪ ،‬ﻭﻛﺎﻥ ﻣﺆﻟﻔﻬﺎ ﻳﺴﺮﺩ ﻗﻀﻴﺔ ﺍﻟﺘﺒﺎﺱ ﺣﺎﻛﻢ ﻋﺪﻥ ﰲ ﺷﺄﻧﻪ‬
‫ﻓﻘﺎﻝ ‪ :‬ﻭﻣﻦ ﻭﻟﺪ ﻋﻴﺴﻰ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳌﺘﻨﻘﻞ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ‪ ،‬ﻭﻣﻦ ﻭﻟﺪﻩ ﺍﻟﺴﻴﺪ ﺃﰊ‬
‫ﺟﺪﻳﺪ ﺍﻟﻘﺎﺩﻡ ﺇﱃ ﻋﺪﻥ ﰲ ﺃﻳﺎﻡ ﻣﺴﻌﻮﺩ ﺑﻦ ﻃﻐﺘﻜﲔ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺷﺎﺩﻱ ﺳﻨﺔ ‪، ٦١١‬‬
‫ﻓﺘﻮﺣﺶ ﺍﳌﺴﻌﻮﺩ ﻣﻨﻪ ﻷﻣﺮ ﻣﺎ ﻓﻘﺒﻀﻪ ﻭﺟﻬ ـﺰﻩ ﺇﱃ ﺃﺭﺽ ﺍﳍﻨ ـﺪ ‪ ،‬ﰒ ﺭﺟ ـﻊ ﺇﱃ‬
‫ﺣﻀﺮﻣﻮﺕ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﳌﺴﻌﻮﺩ ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺗﺮﺍﲨﻪ ﺃﻥ ﺷﻴﻮﺧﻪ ﺑﻠﻐﻮﺍ ﺃﻟﻒ ﺷﻴﺦ ﻭ ﻢ ﺑﻠﻎ ﺭﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ‪،‬‬
‫ﻭﺗﻔﺮﺩ ﺑﻌﻠﻮ ﺍﻹﺳﻨﺎﺩ ‪ ،‬ﻭﻧﻘﻞ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ ﰲ ﻛﺘﺎﺑﻪ )) ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴ ـﻨﺔ ((‬

‫ﺣﺪﻳﺚ ﺍﳋﻀﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﲰﺎﻉ ﺍﳌﺆﺫﻥ ‪ .‬ﺫﻛ ـﺮﻩ ﰲ )) ﺷ ـﺮﺡ ﺍﻟﻌﻴﻨﻴ ـﺔ ((‬

‫ﺹ‪.١٤٢‬‬
‫)‪ (١‬ﺍﻟﺸﻴﺦ ﺍﳌﺴﺘﻨﲑ ﻋﺪﱘ ﺍﻟﻨﻈﲑ ﰲ ﻋﺼﺮﻩ‪ ،‬ﺻﺎﺣﺐ ﻋﻠﻢ ﻭﻭﺭﻉ ﻭﺯﻫﺪ ﻭﺃﺧﻼﻕ ﻋﺎﻟﻴﺔ ‪،‬‬
‫ﻭﻟﺪ ﺑﺘﺮﱘ ‪ ،‬ﻭﻣﺎﺕ ﺎ ﺳﻨﺔ ‪ ، ٦٠٨‬ﺑﻘﻲ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻪ ﺭﺳﺎﻟﺔ ﺗﻌﺰﻳﺔ ﰲ ﻭﻓﺎﺗﻪ‬
‫ﻛﺘﺒﻬﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺃﰊ ﺍ ﳊِﺐ ﺍﳊﻀﺮﻣﻲ ﻷﺧﻴﻪ ﳏﻤﺪ ﺑﻦ ﺟﺪﻳﺪ ﻳﻘﻮﻝ ﻓﻴﻬ ـﺎ ‪:‬‬
‫ﻟﻘﺪ ﺳﺎﺀﻧﺎ ﺑﻌﺪﻩ ‪ ،‬ﻭﺃﻭﺣﺸﻨﺎ ﹶﻓﻘﹾﺪﻩ ‪ ،‬ﻭﺇﻥ ﻓﺠﻴﻌﺘﻨﺎ ﺑﻪ ﺃﻋﻈﻢ ﻣﻦ ﻓﺠﻴﻌﺘﻚ ‪ ،‬ﻭﺭﻭﻋﺘﻨﺎ‬
‫ﻟﻔﺮﺍﻗﻪ ﺃﻋﻈﻢ ﻣﻦ ﺭﻭﻋﺘﻚ ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﻫﻮ ﺃﻟﻴﻔﹸﻨﺎ ﰲ ﻣﻜﺎﻧﻨﺎ ‪ ،‬ﻭﺷﺮﻳﻔﹸﻨﺎ‬
‫ﰲ ﺯﻣﺎﻧﻨﺎ ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﻋﻠﻤﺎﺋﻨﺎ ﻭﺃﻭﺗﺎﺩﻧﺎ ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﻧﻌﻢ ﺍﻟﻌﻮﻥ ﰲ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﻟﻨﻮﺍﺋﺐ‬
‫ﺍﳌﺪﳍﻤﺔ ‪ ،‬ﻭﺍﳌﺪﱠﺧﺮ ﳌﹶﺨﺸِﻲ ﺍﻟﻌﻮﺍﻗﺐ ﺍﳌ ِﻬﻤﱠﺔ ‪ ،‬ﻭﺍﳌﹶﻌﺎﻃِﺐ ﺍ ﹸﳌِﻠﻤﱠﺔ ‪:‬‬
‫ﻭﺑ ــﺎﻟﻜﹸﺮ ِﻩ ﻣِﻨ ــﺎ ﹶﻓ ﹾﻘ ــﺪﻩ ﻭﻓﺮﺍﹸﻗ ــﻪ ﻭﻟﻜ ﱠﻦ ﺧﻄﹾﺐ ﺍﻟﺪﱠﻫ ِﺮ ﺑﺎﻟﻨﺎﺱ ﻣﻮﻗﹶﻊ‬
‫) ‪( ٣٢‬‬
 ‫‪ -٣‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺟﺪﻳﺪ)‪.(١‬‬

‫?‪ hS@ś?d™AÂG?dËH¤ÂGÍɹ¤¿@¼ß‬‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﺣﻔﻆ ﺍﻟﻠﹼﻪ ﺑﻪ ﺫﺭﻳﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ ﲝﻀﺮﻣﻮﺕ ﺇﱃ‬
‫ﻱ ﻭﺟﺪﻳ ٍﺪ ﺃﺣﺪ ﺑﻌﺪ ﺍﻟﻘ ـﺮﻥ‬ ‫ﺍﻟﻴﻮﻡ ‪ ،‬ﺇﺫ ﱂ ﻳﺒﻖ ﻣﻦ ﺫﺭﻳﺔ ﺃﺧﻮﻳﻪ ﺑﺼﺮ ﱟ‬
‫ﺍﻟﺴﺎﺑﻊ ﻛﻤﺎ ﺗﻘﺪﻡ ‪ ،‬ﻭﻟﺪ ﻋﻠﻮﻱﱞ ﲝﻀﺮﻣﻮﺕ ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺭﺟﺢ ﻛ ـﺎﻥ‬
‫ﻣﻮﻟﺪﻩ ﺑﺎﳊﺴﻴﺴﺔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﰲ ﺳﻤﻞ ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﲰﻲ ﻋﻠﻮﻳ ـﹰﺎ ‪،‬‬
‫ﻭﺇﻟﻴﻪ ﻳﻨﺘﺴﺐ ﺃﺷﺮﺍﻑ ﺑﲏ ﻋﻠﻮﻱ ﻭﺁ ﹸﻝ ﻋﻠ ـﻮﻱ ﰲ ﻣﺸ ـﺎﺭﻕ ﺍﻷﺭﺽ‬
‫ﻭﻣﻐﺎﺭ ﺎ ‪.‬‬
‫ﻧﺸﺄ ﲢﺖ ﺭﻋﺎﻳﺔ ﺃﺑﻮﻳﻪ ‪ ،‬ﻭﺍﻧﺘﻔﻊ ﺑﺄﺧﻴﻪ ﺑﺼﺮﻱ ‪ ،‬ﻭﺃﺷﺮﻗﺖ ﴰ ـﺲ‬
‫ﺕ ﻗﺮﺁﻧﻴ ٍﺔ ﻭﻧﺒﻮﻳ ٍﺔ ﺯﺍﻫﻴﺔ ‪ ،‬ﻓﺒﻴﺌﺘﻪ ﺑﻴﺌ ـﺔ‬
‫ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﳘ ٍﺔ ﻋﺎﻟﻴﺔ ‪ ،‬ﻭﻧﻔﺤﺎ ٍ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻮﺭ ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﺃﻫﻠﻪ ﺃﻫﻞ ﻣﻌﺪﻥ ﺍﳊﻖ ﻭﺍﻟﻔ ـﺘﺢ ﺍﻟﻨ ـﻮﺭﺍﱐ ‪،‬‬

‫ﻭﺳﻬﻢ ﺍﻟﺮﱠﺯﺍﻳﺎ ﺑﺎﻟ ـﺬﺧﺎﺋ ِﺮ ﻣﻮﹶﻟ ـﻊ‬ ‫ﻭﻛﹸﻨ ــﺎ ﺫﹶﺧﺮﻧ ــﺎﻩ ﻟﻜﹸ ــﻞ ﻣِﻠ ﱠﻤ ـ ٍﺔ‬
‫‪.‬‬

‫)‪ (١‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﻌﺎ ﱂ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺒﺎﺭﻉ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺘﻘﻦ ﻟﺴﺎﺋﺮ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻌﻠﻮﻡ ‪ ،‬ﺍﻋﺘﺮﻑ‬
‫ﻟﻪ ﻋﻠﻤﺎﺀ ﺯﻣﺎﻧﻪ ﺑﺴﺒﻘﻪ ﰲ ﻛﺎﻓﺔ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻓﻜﺎﻥ ﻣﺮﺟﻌﹰﺎ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ‬
‫ﻭﺍﻟﻔﻘﻪ ‪ ،‬ﺍﻧﺪﺛﺮﺕ ﺃﺧﺒﺎﺭﻩ ﻭﺁﺛﺎﺭﻩ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ‪ ،‬ﺗﻮﰲ ﻋﺎﻡ ‪٦١٤‬‬
‫ﻭﺭﺍﺟﻊ )) ﺍﻟﻐﺮﺭ (( ﺹ‪. ١٢٣‬‬
‫) ‪( ٣٣‬‬
‫ﻭﻣﻨ ـﺰﻟﻪ ﳏﻂ ﻧﻈﺮ ﺍﻷﻣﺔ ﻛﻠﻬﺎ ‪ ،‬ﻓﻼ ﻏﺮﻭ ﺃﻥ ﻳﻨﺸﺄ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﻣﺘﻄﻠﻌﺎ‬
‫ﺇﱃ ﺍﳌﻌﺎﱄ ﺳﺎﻋﻴﹰﺎ ﺇﻟﻴﻬﺎ ﻛﻤﺎ ﻫﻲ ﺳﺎﻋﻴ ﹲﺔ ﺇﻟﻴﻪ ‪ ،‬ﻭ ﱂ ﲣﺐ ﻧﻈﺮﺍﺕ ﺃﺑﻴ ـﻪ‬
‫ﻭﻻ ﺗﺼﻮﺭﺍﺕ ﺟﺪﻩ ﻓﻴﻪ ‪ ،‬ﺑﻞ ﺯﺭﻋﺖ ﺍﳌﻮﺍﻋﻴﺪ ﰲ ﻋﻨﻔ ـﻮﺍﻥ ﺷ ـﺒﺎﺑﻪ ‪،‬‬
‫ﻱ ﺍﳊﺠﺔ ﺳﺮﻳﻊ ﺍﻟﺒﺪﻳﻬﺔ ‪ ،‬ﻣﻬﻴﺐ ﺍﻟﻄﻠﻌﺔ ‪،‬‬ ‫ﻭﺑﺮﺯ ﺍﻹﻣﺎﻡ ﻋﻠﻮﻱ ﻓ ﹼﺬﹰﺍ ﹶﻗ ِﻮ ﱠ‬
‫ﳛﻈﻰ ﺑﺎﺣﺘﺮﺍﻡ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ ‪.‬‬
‫ﱂ ﻳﻜﺪ ﺍﻹﻣﺎﻡ ﻋﻠﻮﻱ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﳚﻤﻊ ﰲ ﺻﺪﺭﻩ ﻛﺘﺎﺏ ﺍﻟﹼﻠ ـﻪ‬
‫ﺣﻔﻈﹰﺎ ﻭﲢﻘﻴﻘﺎ ‪ ،‬ﻭﻳﺴﺘﻮﻋﺐ ﳎﺮﻳﺎﺕ ﺍﻟﻌﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﻭﺗﻔﺴﲑ ﻭﻟﻐﺔ‬
‫ﻭﺗﺎﺭﻳﺦ ﻭﺳﲑ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺘﺪﺍﻭﻟﺔ ﰲ ﳏﻴﻂ ﺃﺳﺮﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ ‪،‬‬
‫ﺣﱴ ﺗﻄﻠﻊ ﺇﱃ ﺍﳌﺰﻳﺪ ﻓﻮﺟﱠﻬﻪ ﻭﺍﻟﺪﻩ ﺇﱃ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ‪ ،‬ﻓﻤﻜ ـﺚ‬
‫ﺎ ﺑﻀﻊ ﺳﻨﲔ ﺁﺧﺬﺍ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻠﻮﻡ ﻭﻓﺮﻭﻋﻬﺎ ‪ ،‬ﻭﻣﻄﻠﻌ ـﺎ ﻋﻠ ـﻰ‬
‫ﺍﻷﺳﺎﻧﻴﺪ ﻭﺭﻭﺍﻳﺘﻬﺎ ‪ ،‬ﻭﻣﺘﻀﻠﻌﹰﺎ ﻣﻦ ﻣﻌﲔ ﺍﻟﺸ ـﺮﻳﻌﺔ ﻣ ـﻦ ﺍﺠﻤﻟﺘﻬ ـﺪﻳﻦ‬
‫ﻭﺍﶈﺪﺛﲔ ‪ ،‬ﺣﱴ ﻓﺎﻕ ﺍﻷﻗﺮﺍﻥ ‪ ،‬ﻭﺍﺑﺘﻬﺞ ﲟﺎ ﲨﻌﻪ ﰲ ﺻﺪﺭﻩ ﻣﻦ ﲢﻘﻴﻖ‬
‫ﻭﺑﻴﺎﻥ ‪.‬‬
‫ﻓﻌﺎﺩ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻣﺰﻭﺩﹰﺍ ﺑﻜﻤﺎﻝ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻠﻢ ‪ ،‬ﻭﺗﺼﺪﺭ ﻣ ـﻊ‬
‫ﺇﺧﻮﺍﻧﻪ ﰲ ﺍﻟﻮﺍﺩﻱ ﺍﳌﺒﺎﺭﻙ ﻳﺼﻨﻊ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﻭﻳﻀﻲﺀ ﺍﻟﻨﻮﺭ ﰲ ﻣﺸﻜﺎﺓ‬
‫ﺍﻷﺟﻴﺎﻝ ‪ ،‬ﻭﳝﺪ ﺍﻟﻄﻼﺏ ﻭﺍﳌﺮﻳﺪﻳﻦ ﺑﺼﺎﰲ ﺍﻟﻌﻠﻢ ﻭﺛﺎﻗﺐ ﺍﻟﻔﻬﻢ ‪ ،‬ﺣﱴ‬
‫ﺍﳒﻠﻰ ﻋﻦ ﺍﻟﻌﻴﻮﻥ ﻇﻼﻡ ﺍﳉﻬﻞ ‪ ،‬ﻭﺃﺷﺮﻕ ﻟﻠﻤﺮﻳﺪﻳﻦ ﻧ ـﻮﺭ ﺍﻟﻮﺻ ـﻞ ‪،‬‬

‫) ‪( ٣٤‬‬
 ‫ﻭﺍﺟﺘﻬﺪ ﺍﻟﻨﺎﺱ ﰲ ﺇﳊﺎﻕ ﺃﺑﻨﺎﺋﻬﻢ ﲝﻠﻘﺎﺕ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺤﻞ ‪.‬‬
‫ﺗﺮﲨﺖ ﻟﻪ ﺃﻣﻬﺎﺕ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ‪ ،‬ﺃﲨﻊ ﺍﻟﻜ ـﻞ ﻋﻠ ـﻰ ﻣﻘﺎﻣ ـﻪ‬
‫ﺹ ﻭﻧﻮ ٍﺭ‬
‫ﻕ ﻭﺇﺧﻼ ٍ‬ ‫ﺍﻟﺴﺎﻣﻖ‪ ،‬ﻭﺗﻔﻮﱡﻗﻪ ﰲ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺁﻻ ﺎ ﻣﻊ ﺻﺪ ٍ‬
‫ﻭﻋﻠ ٍﻢ ﻭﻋﻤﻞ ‪ ،‬ﻭﻣﻜﺎﺑﺪ ٍﺓ ﺫﺍﺗﻴ ٍﺔ ﰲ ﺳﺒﻴﻞ ﳎﺎﻫﺪﺓ ﺍﻟ ـﻨﻔﺲ ‪ ،‬ﻭﺇﻗﺎﻣ ـﺔ‬
‫ﺐ ﻋﻈﻴ ٍﻢ ﻣﻦ ﺍﻟﺴ ـﺨﺎﺀ‬ ‫ﺣﻮﺍﺟﺰ ﺍﻟﻮﺭﻉ ﺍﳊﺎﺟﺰ ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻋﻠﻰ ﺟﺎﻧ ٍ‬
‫ﻭﺍﻟﻜﺮﻡ ‪ ،‬ﻭﺗﻠﻚ ﺃﺭﻭﻣﺔ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻭﺃﺩﺏ ﺭﺟﺎﻟﻪ ‪ ،‬ﳏﺒﹰﺎ ﻟﻠﺼ ـﺪﻗﺎﺕ‬
‫ﳏﺴﻨﺎ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﻷﺭﻣﻞ ‪ ،‬ﻭﻛﺎﻥ ﳛﻤﻞ ﺻﺪﻗﺎﺗﻪ ﺑﻴﺪﻳﻪ ﻭﳜﺮﺝ ﺇﱃ ﺃﻫﻞ‬
‫ﺍﻟﻀﱠﻨﻚ ﻭﺍﻟﻌِﻮﺯ ﻳﺪﺧﻞ ﻋﻠ ـﻴﻬﻢ ﺍﻟﺴ ـﺮﻭﺭ ﻭﳝ ـﺎﺯﺣﻬﻢ ﻭﻳﻨﻈ ـﺮ ﰲ‬
‫ﺣﻮﺍﺋﺠﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻫﺘﻤﺎﻡ ﻭﺍﺿﺢ ﺑﺎﻟﺰﺭﺍﻋﺔ ﻭﻏﺮﺱ ﺍﻟﻨﺨﻴﻞ ﻭﺃﻋﻤﺎﻝ‬
‫ﺍﳊﺮﺍﺛﺔ ﻣﺘﺠﻨﺒﹰﺎ ﺍﻟﺪﱠﻋﺔ ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻣﻮﺯﻋﹰﺎ ﻭﻗﺘﻪ ﺑﲔ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﻭﺗﺮﺑﻴ ـﺔ‬
‫ﺍﻷﺑﻨﺎﺀ ﻭﺇﻗﺎﻣﺔ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻻﻋﺘﻨﺎﺀ ﲟﺼﺎﺩﺭ ﺍﻟ ـﺮﺯﻕ ﻭﺍﻟﻌ ـﻴﺶ‬
‫ﺍﳊﻼﻝ ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﺕ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﺳﻌﺔ ﺇﻧﻔﺎﻗﻪ ﻋﻠﻰ ﺍﶈﺘﺎﺟﲔ ‪ ،‬ﺣﱴ ﺇﻧﻪ‬
‫ﻼ ﻏﲑ ﺣﺎﺷﻴﺘﻪ ﻭﺧﺪﻣﻪ ‪،‬‬ ‫ﰲ ﻋﺎﻡ ﺣﺠﺘﻪ ﻋﺰﻡ ﻣﻌﻪ ﳓﻮﹰﺍ ﻣﻦ ﲦﺎﻧﲔ ﺭﺟ ﹰ‬
‫ﻓﻜﺎﻥ ﻳﻨﻔﻖ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻣﺪﺓ ﺍﻟﺮﺣﻠﺔ ﺫﻫﺎﺑﹰﺎ ﻭﺇﻳﺎﺑﹰﺎ ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﺃﻧﻪ ﺭﻏﺐ ﰲ ﺍﻟﺘﺤﻮﻝ ﻋﻦ ﲰﻞ ﺇﱃ ﺑﻴﺖ ﺟﺒﲑ ‪ ،‬ﻓﺎﺳﺘﻘﺮ ﺎ‬
‫ﻼ ﻭﻋﻘﺎﺭﹰﺍ ﻭﺍﺑﺘﲎ ﺩﺍﺭﹰﺍ ‪ ،‬ﻭﻋﻘﺪ ﳎﺎﻟﺲ‬ ‫ﻣﻊ ﺃﺧﻴﻪ ﺟﺪﻳﺪ ﻭﺍﺷﺘﺮﻯ ﺎ ﳔ ﹰ‬

‫) ‪( ٣٥‬‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺬﻛﲑ ‪ ،‬ﻭﺃﻟﺰﻡ ﻃﻼﺑﻪ ﺍﳊﻔﻆ ﻟﻠﺤﺪﻳﺚ ‪ ،‬ﻭﺍﻟﺘﻮﺳﻊ ﰲ ﻋﻠ ـﻮﻡ‬
‫ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﻟﺮﲟﺎ ﺧﺮﺝ ﻢ ﺇﱃ ﻣﻜﺎﻥ ﺯﺭﺍﻋﺘﻪ ﻭﳔﻴﻠﻪ ﻟﻜﺜ ـﺮﺓ‬
‫ﺭﻏﺒﺘﻪ ﰲ ﻣﻮﺍﻃﻦ ﺍﳌﺎﺀ ﻭﺍﻟﺸﺠﺮ ‪ ،‬ﻭﳏﺒﺘﻪ ﻟﻠﻨ ـﺰﻫﺔ ﻭﺍﻟﺘﺮﻭﺡ ﰲ ﺟﻨﺎﻥ‬
‫ﺍﻟﻘﺮﻳﺔ ﻭﻣﺰﺍﺭﻋﻬﺎ ‪.‬‬
‫ﻭﻟﻪ ﺫﺭﻳ ﹲﺔ ﺻﺎﳊ ﹲﺔ ﻇﻬﺮ ﻣﻨﻬﻢ ﻭﻟﺪﻩ ﳏﻤﺪ ﺑﻦ ﻋﻠﻮﻱ)‪ ،(١‬ﺗﺮﺟﻢ ﻟﻪ ﰲ‬
‫ﺑﻌﺾ ﺃﻣﻬﺎﺕ ﺍﻟﺘﺮﺍﺟﻢ )) ﻛﺎﳌﺸﺮﻉ (( ﻭ)) ﺍﻟﻐﺮﺭ (( ‪ ،‬ﻭﻣ ـﻦ ﺃﺣﻔ ـﺎﺩﻩ‬
‫ﺍﻷﻛﺎﺑﺮ ﻋﻠﻮﻱ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻮﻱ)‪. (٢‬‬

‫)‪ (١‬ﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﻋﻠﻮﻱ ﺇﻣﺎﻣﹰﺎ ﻭﺍﺭﺛﹰﺎ ﻷﺑﻴﻪ ﻭﺟﺪﻩ ‪ ،‬ﻭﺭﻋﹰﺎ ﺯﺍﻫﺪﹰﺍ ﻋﺎﺑﺪﹰﺍ ﺣﺴﻦ ﺍﻷﺧﻼﻕ‬
‫ﻟﻄﻴﻒ ﺍﻟﺸﻤﺎﺋﻞ ‪ ،‬ﺫﺍ ﺭﺃﻓ ٍﺔ ﻭﺭﲪ ٍﺔ ﺑﺎﳌﺴﻠﻤﲔ ‪ ،‬ﺗﺮﺟﻢ ﻟﻪ ﰲ )) ﺍﳌﺸﺮﻉ (( ﻭ))ﺍﻟﻐﺮﺭ(( ‪،‬‬
‫ﻭﺍﺳﺘﻈﻬﺮ ﻋﺸﺮﺍﺕ ﺍﻟﻜﺘﺐ ﻭﺍﳌﺆﻟﻔﺎﺕ ﻭﺍﳌﺘﻮﻥ ﰲ ﺷﱴ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻔﻨﻮﻥ ‪ ،‬ﻭﺻﺤﺐ‬
‫ﺃﺑﺎﻩ ﻭﻣﻦ ﰲ ﻋﺼﺮﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ‪ ،‬ﻭﺗﻔﻘﻪ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﻪ ﺑﺼﺮﻱ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ‬
‫ﻭﺑﺮﺯ ﰲ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﻻ ﺎ ‪ ،‬ﻭﻛﺎﻥ ﺁﻳ ﹰﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻠﹼﻪ ﰲ ﻇ ـﺎﻫﺮﻩ‬
‫ﻭﺑﺎﻃﻨﻪ ﻭﻣﻨﻄﻮﻗﻪ ﻭﻣﻔﻬﻮﻣﻪ ‪ ،‬ﻭﰲ ﻛﺎﻓﺔ ﺃﻋﻤﺎﻟﻪ ﻭﻋﻠﻮﻣﻪ ‪.‬‬
‫ﻗﺎﻝ ﰲ ﺍﻟﻐﺮﺭ ‪ :‬ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﺑﺒﻴﺖ ﺟﺒﲑ ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﺳﺖ ﻭﲬﺴﻮﻥ ﺳﻨﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ))ﺍﻟﻐﺮﺭ(( ﺹ‪. ١٢٧‬‬
‫)‪ (٢‬ﻭﻟﺪ ﺑﺒﻴﺖ ﺟﺒﲑ ﻭﺗﻮﰲ ﺎ ﺳﻨﺔ ‪ ، ٥١٢‬ﻭﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺮﻗﻰ ﰲ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﻳ ـﺪ‬
‫ﻭﺍﻟﺪﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﳏﻂ ﺍﻷﻧﻈﺎﺭ ﻭﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻘﻠﻮﺏ ‪ ،‬ﻭﺑﻠﻎ ﰲ ﻣﺪﺓ ﻗﺼﲑﺓ ﻣﺎ ﻳﺒﻠﻐ ـﻪ‬
‫ﺍﺠﻤﻟﺘﻬﺪﻭﻥ ﰲ ﺍﻟﻠﻴﺎﻝ ﺍﻟﻄﻮﺍﻝ ‪ ،‬ﻭﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﻷﺻﺎﺑﻊ ﰲ ﳏﺎﻓﻞ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﻭﺷﻬﺪ ﻟﻪ‬
‫ﺍﻟﺸﻴﻮﺥ ﺑﺎﻟﺘﻔﻮﻕ ﰲ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﶈﻮﺍ ﰲ ﳏﻴﺎﻩ ﺇﺷﺎﺭﺍﺕ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﻌﻠﻮﻳ ـﺔ ‪،‬‬
‫) ‪( ٣٦‬‬
‫ﻋﺎﺵ ﺍﻹﻣﺎﻡ ﻋﻠﻮﻱ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﰲ ﺳ ـﺒﻴﻞ ﺗﻮﻃﻴ ـﺪ‬
‫ﺩﻋﺎﺋﻢ ﺍﳌﺪﺭﺳﺔ ﺍﻟﱵ ﺑﲎ ﻗﻮﺍﻋﺪﻫﺎ ﺟﺪﻩ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﻭﺭﺛﻬ ـﺎ ﻣ ـﻦ‬
‫ﺑﻌﺪﻩ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ‪ ،‬ﻭﻗﺪ ﺗﻌﺮﺽ ﺗﺮﺍﺛﻪ ﻟﻠﻀﻴﺎﻉ ﻛﻤﺎ ﻫﻮ ﺣ ـﺎﻝ ﺗ ـﺮﺍﺙ‬
‫ﺃﺧﻮﻳﻪ ‪ ،‬ﺣﱴ ﺇﻧﻪ ﱂ ﻳﻌﺮﻑ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ ‪ ،‬ﻗﺎﻝ ﺻ ـﺎﺣﺐ )) ﺍﻟﻌﻘ ـﺪ‬
‫ﺍﻟﻨﺒﻮﻱ (( ﺹ‪: ٢٦١-٢٦٠‬‬
‫ﻭﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ ﱂ ﻳﻌﺮﻑ ﻣﻨﻪ ﻏﲑ ﻗﻮﻟﻪ ﰲ )) ﺍﻟﻴﺎﻗﻮﺕ (( ﺑﻌ ـﺪ ﻣ ـﺎ‬
‫ﺍﳕﺤﻖ ﻣﻦ ﺫﻛﺮ ﺍﻷﻋﻮﺍﻡ ‪.. )) :‬ﻭﺛﻼﺙ ﻣﺌﺔ‪ . (( ..‬ﺭﲪﻪ ﺍﻟﹼﻠ ـﻪ ﺭﲪ ـﺔ‬
‫ﺍﻷﺑﺮﺍﺭ )‪. (١‬‬

‫ﻭﻣﻼﻣﺢ ﺍﻟﻘﺒﺴﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻓﻴﻪ ﺻﺎﺣﺐ )) ﺍﻟﻐﺮﺭ (( ‪ :‬ﻛﺎﻥ ﻋﻠﻰ ﻏﺎﻳﺔ ﻣﻦ‬
‫ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﻋﺪﻡ ﺭﺅﻳﺔ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﻛﺎﻥ ﺑﺬﻟﻚ ﻣﺜﺎ ﹰﻻ ﻟﺼﺪﻕ ﺍﻻﺗﺒﺎﻉ ﻭﻟﻠﻤﺘﺒﻮﻉ‬
‫ﺍﻷﻋﻈﻢ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺍﻧﺘﻔﻊ ﺑﻪ ﺧﻠﻖ ﻛﺜﲑ ﻭﺗﺄﺩﺑﻮﺍ ﺑﻪ ‪ ،‬ﻭ ﱂ ﻳ ـﺰﻝ‬
‫ﻋﺎﺑﺪﹰﺍ ﺯﺍﻫﺪﹰﺍ ﻗﺎﻧﺘﹰﺎ ﻟﻠﹼﻪ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ ﺣﱴ ﺗﻮﰲ ﺑﺒﻴﺖ ﺟﺒﲑ ﻭﺩﻓﻦ ﺎ ‪ ،‬ﻭﻟﻪ‬
‫ﻣﻦ ﺍﻟﻮﻟﺪ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﲑ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻬﲑ ﻋﻠﻲ ﺑﻦ ﻋﻠﻮﻱ ﺍﳌﻌﺮﻑ ﲞﺎﻟﻊ ﻗﺴﻢ ‪.‬‬
‫)‪ (١‬ﺭﺍﺟﻊ )) ﺍﻟﻐﺮﺭ (( ﺹ‪. ١٢٧‬‬
‫) ‪( ٣٧‬‬
( ٣٨ )
 ‫‬
‫?¸­‪nhÅ‬‬

‫‪٥‬‬ ‫ﺍﳌﻄﻠﻊ ﺍﻟﻘﺮﺁﱐ‬

‫‪٧‬‬ ‫ﻟﺴﺎﻥ ﺍﳊﺎﻝ‬
‫‪٩‬‬ ‫ﺍﻹﻫﺪﺍﺀ‬
‫‪١١‬‬ ‫ﺳﻠﺴﻠﺔ ﺍﻟﻨﺴﺐ ﺍﻟﺸﺮﻳﻒ‬
‫‪١١‬‬ ‫ﻭﻻﺩﺗﻪ ﻭﻧﺸﺄﺗﻪ‬
‫‪١٦‬‬ ‫ﺗﻜﻴﻒ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪﺍﻪﻠﻟ ﺑﻦ ﺃﲪﺪ ﻣﻊ ﻭﺍﻗﻊ ﺣﻀﺮﻣﻮﺕ‬
‫‪١٧‬‬ ‫ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪﺍﻪﻠﻟ ﻭﺍﻟﺮﺣﻠﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‬
‫‪١٨‬‬ ‫ﺗﺼﺪﺭ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪﺍﻪﻠﻟ ﰲ ﺣﻀﺮﻣﻮﺕ‬
‫‪٢٠‬‬ ‫ﺳﻠﺴﻠﺔ ﻧﺴﺐ ﺍﻷﺑﻨﺎﺀ ﺍﻟﺜﻼﺛﹶﺔ‬
‫‪٢١‬‬ ‫ﺍﻹﻣﺎﻡ ﺑﺼﺮﻱ ﺑﻦ ﻋﺒﻴﺪﺍﻪﻠﻟ‬
‫‪٢٢‬‬ ‫ﺍﻹﻣﺎﻡ ﺳﺎ ﱂ ﺑﻦ ﺑﺼﺮﻱ‬
‫‪٢٦‬‬ ‫ﺍﻹﻣﺎﻡ ﺟﺪِﻳﺪ ﺑﻦ ﻋﺒﻴﺪﺍﻪﻠﻟ ﺑﻦ ﺃﲪﺪ ﺍﳌﻬﺎﺟﺮ‬
‫‪٣٠‬‬ ‫ﺑﻨﻮﺟﺪﻳﺪ‪ ..‬ﺭﺟﺎﻝ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪..‬‬
‫‪٣٣‬‬ ‫ﺍﻹﻣﺎﻡ ﻋﻠﻮﻱ ﺑﻦ ﻋﺒﻴﺪﺍﻪﻠﻟ ﺑﻦ ﺃﲪﺪ ﺍﳌﻬﺎﺟﺮ‬

‫) ‪( ٣٩‬‬