‫ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ‬

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

‫)‪(٢‬‬
 ‫ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ‬
‫) ‪ ٧٣١ - ٦٣٨‬ﻫ ـ (‬
‫ﺍﻟﻐﻼﻑ ﺍﻟﺪﺍﺧﻠﻲ‬

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

‫)‪(٥‬‬
(٦)
 ‫ﺍﻹﻫﺪﺍﺀ‪..‬‬
‫ﺇﱃ ﺷﻴﻮﺧﻲ ﺍ َﻷﻓﹶﺎﺿِﻞ‪..‬‬
‫ﺴﻠﹶﻒ‪..‬‬
‫ﺑﻘﱠﻴ ِﺔ ﺍﻟ ﱠ‬
‫ﻭﺃﻣﺜﻠ ِﺔ ﺍﻟﻄﺮﻳ ِﻖ ﰲ ﺍ ﹶﳋﻠﹶﻒ‪..‬‬
‫ﻭﺇﱃ ﺃﺣﻔﺎ ِﺩ ﺍﻹِﻣﺎﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ ﰲ ﻣﺸﺎﺭﻕ‬
‫ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ ﺎ‪..‬‬
‫ﺝ )) ﺍﻟﺴﱠﻔﻴﻨ ِﺔ ﺍﻟﱵ‬
‫ﻑ ﻋﻠﻰ ﳕﺎﺫ ِ‬
‫ﻭﺇﱃ ﺍﻟﺮﺍﻏﺒﲔ ﰲ ﺍﻟﺘﻌ ﱡﺮ ِ‬
‫ﻣﻦ ﺭﻛِﺒﻬﺎ ﻧﺠﺎ ﻭﻣﻦ ﺗﺨﻠﹼﻒ ﻋﻨﻬﺎ ﻫﻠﹶﻚ (( ‪..‬‬
‫ﺍﳌﹸﺆﻟﹼﻒ‬

‫)‪(٧‬‬
(٨)
 ‫ﺷﺎﻫﺪ ﺍﳊﺎﻝ‬
‫‬
‫ﻛﺒﲑ ﺷ ـﻬﲑ ﻟﻠﻔﻀ ـﺎﺋ ِﻞ ﺣ ـﺎﺋﺰ‬
‫ﻓﻜﻢ ﻗﺪ ﺃﺗﺖ ﻣِﻦ ﺁﻳ ـ ٍﺔ ﻭﻧ ـﻮﺍﺩ ِﺭ‬
‫ﺴ ـﻦ‬
‫ﺷﺮﻳﻒ ﻣﻨﻴﻒ ﻫ ـﺎﴰﻲﱞ ﻭﳏ ِ‬
‫ﺺ ﻗﺎﺋ ٍﻢ ﰲ ﺍﻟﺪﱠﻳﺎ ِﺟ ِﺮ‬
‫ﺇﱃ ﻛﹸﻞ ﺷﺨ ٍ‬
‫ﻭﳎﺘﻬﺪ ﺣﺎﺯ ﺍﻟﻔﻨ ـﻮ ﹶﻥ ﲨﻴﻌﻬ ـﺎ‬
‫ﺕ ﺍﻹﻟ ـﻪ ﺑﺒ ـﺎﺗ ِﺮ‬
‫ﻭﺟﺎﻫ ـﺪ ﰲ ﺫﺍ ِ‬
‫ﻭﻗﺪﻭ ِﺓ ﺃﻫ ِﻞ ﺍﻟﻌﺼ ِﺮ ﻓﺎﻧﺼﺮ ﻟﺸﺄﻧ ِﻪ‬
‫ﻟﻘﺪ ﻓﺎﻕ ﰲ ﺍﻟﻌﻠﻴﺎ ﻟﻜﻞ ﻣﺼ ـﺎِﺑ ِﺮ‬
‫ﻭﺃﻭ ﹸﻝ ﻣﻦ ﲰﻴﺖ ﰲ ﺍﻟﻘﻄ ِﺮ ﺷﻴﺨﻪ‬
‫ﲰﻌﻨﺎ ﺑ ـﺬﺍ ﻋ ـﻦ ﹶﺃ ﱠﻭ ٍﻝ ﻭﺃﹶﻭﺍ ِﺧ ـ ِﺮ‬
‫)) ﺍﻟﻐﺮﺭ (( ﺹ‪١٤٧‬‬

‫)‪(٩‬‬
( ١٠ )
 ‫?›‪ º_d‬‬
‫ﺍﳊﻤﺪ ﻟﻠﹼﻪ ﻭﻛﻔﻰ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﺍﻷﻃﻬﺎﺭ ﺃﻭﱄ ﺍﻟﺮﻓﻌﺔ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﻓﺎ‪ ،‬ﻭﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﺍﳌﺨﻠﺼ ـﲔ‬
‫ﰲ ﺍﻻﺗﺒﺎﻉ ﻭﺍﻻﻗﺘﻔﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﻭﺑﻌﺪ ﻓﻬﺬﺍ ﳕﻮﺫﺝ ﺟﺪﻳﺪ ﰲ ﺳﻠﺴﻠﺔ ﺃﻋﻼﻡ ﺣﻀﺮﻣﻮﺕ‪ ..‬ﺭﺟ ﹲﻞ ﻣﻦ‬
‫ﺍﻟﺮﺟﺎﻝ ﺍﻷﺻﻔﻴﺎﺀ ﺍﻷﺗﻘﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺍﺗﺴﻌﺖ ﻣﺸﺎﻫﺪﻫﻢ ﻋﻠ ـﻤﹰﺎ ﻭﻋﻤﻼ‪..‬‬
‫ﻭﺍﺭﺗﻘﺖ ﻣﺪﺍﺭﻛﻬﻢ ﻓﻬﻤﹰﺎ ﻭﺫﻭﻗﹰﺎ ﻭﻧﺒﻼ‪ ..‬ﻭﺣﺎﺯ ﻣﻊ ﺷﺮﻑ ﻧﺴﺒﻪ ﺷﺮﻑ‬
‫ﺍﻻﺗﺒﺎﻉ ﻗﻮ ﹰﻻ ﻭﻓﻌﻼ‪..‬‬
‫ﻗﻴﻞ ﻋﻨﻪ ‪ :‬ﺇﻧﻪ ﺃﻭﻝ ﻣﻦ ﲰﻲ ﺑﺎﻟﺸﻴﺦ ﰲ ﺳﻠﺴﻠﺔ ﺍﻟﺴﺎﺩﺓ ﺑ ـﻨ ـ ـﻲ‬
‫ﻋﻠﻮﻱ‪ ..‬ﻋﺒﺪ ﺻﺪﻕ ﰲ ﻋﻬﺪﻩ ﻣﻊ ﺭﺑ ـﻪ‪ ..‬ﰲ ﺳ ـﺮﻩ ﻭﺟﻬ ـﺮﻩ‪..‬‬
‫ﻭﲜﻮﺍﺭﺣﻪ ﻭﺑﻘﻠﺒﻪ‪ ..‬ﻓﻨﺎﻝ ﻣﻘﺎﻡ ﺍﻟﻘﺮﺏ ﻭﺍﻟﻘﺒﻮﻝ ‪ ..‬ﺑﺸﺎﻫﺪ ﺍﺳ ـﺘﺠﺎﺑﺔ‬
‫ﺍﳌﻮﱃ ﻟﺪﻋﺎﺋﻪ ﻳﻮﻡ ﺍﺳﺘﻐﺎﺙ ﺑﻪ ﺃﻫﻞ ﻣﻜﺔ ﻟﻨ ـﺰﻭﻝ ﺍﻟﻐﻴﺚ‪ ،‬ﻓﺄﻧ ـﺰﻟﻪ ﺍﻟﻠﹼﻪ‬
‫ﻭﺟﺎﺩ ﺑﺎﻟﺴﻴﻮﻝ‪..‬‬
‫ﻚ ﺍﳌﻠ ـﻮﻙ‪..‬‬ ‫ﺗﺄﻣﻞ ﻣﻌﻲ ﺩﻗﺎﺋﻖ ﺍﻟﺴﻠﻮﻙ‪ ..‬ﻭﻣﻌﺎﻣﻠﺔ ﺍﻟﺮﺟﻞ ﻟ ـ ـﻤِﻠ ِ‬
‫ﻟﺘﻌﺮﻑ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻟ ـﻤﺎﺫﺍ ﺗ ـﺬﻛﺮ ﺃﺧﺒ ـﺎﺭﻫﻢ ﻭﺗﻘﺘﻔ ـﻰ‬
‫ﺁﺛﺎﺭﻫﻢ‪.‬‬

‫) ‪( ١١‬‬
‫ﺇﻟﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺑﻌﺾ ﻣﺎ ﺃﺑﺮﺯﺗﻪ ﻭﺳﻄﺮﺗﻪ ﺃﻗﻼﻡ ﺍﻟﺜﻘﺎﺕ‪..‬‬
‫ﻭﻣﺎ ﺣﻔﻈﺘﻪ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺃﻟﺴﻨﺔ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﺍﻟﺮﻭﺍﺓ‪ ..‬ﻧﻘﺪﻣﻪ ﻫﺪﻳﺔ ﺇﻟﻴ ـﻚ‪..‬‬
‫ﻭﺇﱃ ﺟﻴﻞ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺋﺮ‪ ..‬ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﻧﺴﻲ ﺗﺎﺭﻳﺦ ﺍﻷﺋﻤﺔ ﺍﻟﻔﻀﻼﺀ‪..‬‬
‫ﻭﺍﺷﺘﻐﻞ ﺑﻐﺸﺎﺀ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻣﺘﺪﺍﺡ ﺍﻟﺪﺧﻼﺀ‪ ..‬ﻓﻮﺭﺙ ﺍﻟﻌﻘﻮﻕ‪ ..‬ﻭﺃﻧﻜ ـﺮ‬
‫ﺍﳊﻘﻮﻕ‪ ..‬ﻭﻇﻦ ﰲ ﺍﻟﺼﺎﳊﲔ ﻇﻦ ﺍﻹﺛ ـﻢ‪ ..‬ﻭﻛﺮﻩ ﰲ ﻛﻞ ﻣﺎ ﻳﻨﺴﺐ‬
‫ﳍﻢ ﻭﺇﻟﻴﻬﻢ‪ ..‬ﻓﻌﺎﺵ ﻣﺘﺠﺮﺩﺍ ﻋﻦ ﺍﳉﺬﻭﺭ ﺍﻟﺜﺎﺑﺘﺔ‪ ..‬ﻭﻣﻨﻔﺼﻤﺎ ﺑﺎﳉﻮﻫﺮ‬
‫ﻭﺍﻟ ـﻤﻈﻬﺮ ﻋﻦ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻟﻔﺌﺔ ﺍﳌﺨﺒﺘﺔ‪ ..‬ﳜﺒﻂ ﺧﺒﻂ ﻋﺸﻮﺍﺀ‪ ..‬ﺇﱃ‬
‫ﺃﻥ ﻳﻘﻀﻲ ﺍﻟﻠﹼﻪ ﺃﻣﺮﺍ ﻛﺎﻥ ﻣﻔﻌﻮﻻ‪..‬‬
‫ﻫﺎﻙ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﺍﳌﺨﺘﺼﺮﺓ‪ ..‬ﻓﻌﺴﻰ ﺃﻥ ﻧﻜﺘﺐ ﺎ ﻣﻦ ﺍﻟﺒ ـﺎﺭﻳﻦ‪..‬‬
‫ﻭﻧﺪﺧ ﹶﻞ ﺎ ﰲ ﻣﺴﻠﻚ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺍﻟﺼﺎﳊﲔ‪ ..‬ﰲ ﻫﺬﻩ ﺍﻟ ـﺪﻧﻴﺎ ﻭﻳ ـﻮﻡ‬
‫ﺍﻟﺪﻳﻦ‪ ..‬ﺁﻣﲔ ‪.‬‬
‫‬
‫¼‪ =Íɹ¤@G?dH¤aËp¸?ÉÄÂ‬‬
‫ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﺍﳉﺎﻣﻊ ﺑﲔ ﻋﻠ ـﻤﻲ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺍﳊﺎﻭﻱ‬
‫ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻠ ـﻢ ﻭﺳﺮﻩ‪ ،‬ﻭﺃﺧﻼﻕ ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺳ ـﺮﻩ ﻭﺟﻬ ـﺮﻩ‪،‬‬
‫ﺻﺎﺣﺐ ﺍﻟﺼﻴﺖ ﺍﻟﺬﺍﺋﻊ‪ ،‬ﻭﺍﻟﻜ ـﺮﻡ ﺍﻟﺸﺎﺳ ـﻊ‪ ،‬ﻭﺍﻟﻘﻠ ـﺐ ﺍﻟﻮﺍﺳ ـﻊ‪،‬‬

‫) ‪( ١٢‬‬
‫ﻭﺍﻟ ـﻤﺠﺎﻫﺪﺍﺕ ﺍﳋﲑﺓ‪ ،‬ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﻨﲑﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻪﻠﻟ ﺑﻦ ﻋﻠ ـﻮﻱ‬
‫ﺍﺑﻦ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﺎﻋﻠﻮﻱ ﺇﱃ ﺁﺧﺮ ﺍﻟﻨﺴﺐ ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫ﻭﻟﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻠ ـﻢ ﻭﺍﻟﻌﻤﻞ ﻣﺪﻳﻨﺔ ﺗﺮﱘ ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ‬
‫‪ ،٦٣٨‬ﻭﺃﺩﺭﻙ ﺟﺪﻩ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﺣﻔﻆ ﺎ ﺍﻟﻘ ـﺮﻥ‬
‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺗﺮﻋﺮﻉ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻭﺭﺿﻊ ﺍﻟﻘ ـﺮﺁﻥ‬
‫ﻼ ﰲ ﻛﺎﻓﺔ ﺃﻃﻮﺍﺭﻩ ؛ ﺇﺫ ﻛﺎﻥ‬ ‫ﻭﺁﺩﺍﺑﻪ‪ ،‬ﻭﺗﻔﺎﻋﻞ ﻣﻌﻪ ﻭﺑﻪ ﻋﻠ ـﻤﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﺍﶈﻴﻂ ﻳﻨﺒﺾ ﺑﺎﻟﻨﻮﺭ ﻭﺍﳍﺪﻯ ﻳﻌﺮﻑ ﻓﻴﻪ ﺍﳉﻤﻴ ـﻊ ﺁﺑ ـﺎ ًﺀ ﻭﺃﻣﻬ ـﺎﺕ‪..‬‬
‫ﻭﺇﺧﻮﺍﻧﹰﺎ ﻭﺃﺧﻮﺍﺕ‪ ..‬ﻭﺷﺮﺍﺋﺢ ﺍﺟﺘ ـﻤﺎﻋﻴ ﹰﺔ ﻭﻓﺌﺎﺕ‪ ..‬ﺍﻟﻜﻞ ﻳﻌﺮﻓ ـﻮﻥ‬
‫ﻛﻴﻒ ﺗﺼﺮﻑ ﺍﻷﻭﻗﺎﺕ‪ ..‬ﻭﻛﻴﻒ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻷﻧﻔﺎﺱ ﻭﺍﻟﻠﺤﻈﺎﺕ‪..‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ )) ﺍﳌﺸﺮﻉ ﺍﻟﺮﻭﻱ (( ﺹ‪: ١٨٧‬‬
‫ﻭﻛﺎﻧﺖ ﺃﺣﻮﺍﻟﻪ ﺗﻨ ـﺰﻉ ﺇﱃ ﺃﺣﻮﺍﻝ ﺃﺑﻴﻪ ﻭﺟﺪﻩ‪ ،‬ﻭﻣﺎ ﺳﻠﻜﻬﺎ ﻣﺜ ـﻞ‬
‫ﺳﻠﻮﻛﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻓﻜﺎﻥ ﰲ ﺃﻭﻝ ﺳﻠﻮﻛﻪ ﻳﺄﻭﻱ ﺇﱃ ﺍﳉﺒﺎﻝ ﻭﺍﻟﻘﻔ ـﺎﺭ‪،‬‬
‫ﻭﳚﺎﺩ ﻧﻔﺴﻪ ﺟﻬﺎﺩ ﺍﻷﺑﺮﺍﺭ‪ ،‬ﻭﻳﻜﻠﻔﻬﺎ ﻣﺸ ـﺎﻕ ﺍﻟﻌﺒ ـﺎﺩﺍﺕ‪ ،‬ﻭﻋ ـﺰﺍﺋﻢ‬
‫ﺍﻟﻘﺮﺑﺎﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻌﱪﺍﺕ‪ ،‬ﻻﻫﻴﺎ ﻋﻦ ﺍﳌ ـﺮﺍﺀ‬
‫ﻭﺍﳋﺼﻮﻣﺎﺕ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﻼﻭﺓ ﻟﻜﺘﺎﺏ ﺍﻟﹼﻠ ـﻪ ﺍﻟﻌﺰﻳ ـﺰ‪ ،‬ﻭﻳ ـﺄﻣﺮ ﺃﻭﻻﺩﻩ‬
‫ﻭﺃﺻﺤﺎﺑﻪ ﺑﻜﺜﺮﺓ ﺗﻼﻭﺗﻪ ‪.‬‬
‫‬

‫) ‪( ١٣‬‬
 ‫‪ NɼhxW¼Íɹ¤@G?dH¤aËp¸?ϹWg‬‬
‫ﺭﺣﻞ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﰲ ﺑﺎﻛﻮﺭﺓ ﻋﻤﺮﻩ ﻣﻦ ﺣﻀﺮﻣﻮﺕ ﺇﱃ‬
‫ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ‪ ،‬ﻭﻣﻜﺚ ﻤﺎ ﻗﺮﺍﺑﺔ ﺛ ـﻤﺎﻧﻴﺔ ﺃﻋﻮﺍﻡ‪ ،‬ﻭﻋﱪ ﺧ ـﻼﻝ‬
‫ﺭﺣﻠﺘﻪ ﻣﻦ ﺣﻀﺮﻣﻮﺕ ﰲ ﺣﻮﺍﺿﺮ ﺍﻟﻴﻤﻦ ﺍﳌﺒﺎﺭﻛﺔ ﻭﻗﺮﺍﻫﺎ ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ‬
‫ﺫﻛﺮﺗﻪ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻋﻦ ﺩﺧﻮﻟﻪ ﺇﱃ ﺣﺎﺿﺮﺓ ﺍﻟﻌﻮﺍﻟﻖ ﺍﻟﺴﻔﻠﻰ ﻣﺪﻳﻨﺔ‬
‫ﺃﺣﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﻟﺘﻬﺎﻣﻲ)‪،(١‬‬
‫ﻭﻫﻮ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻟﺸﻴﺦ ﺇﲰﺎﻋﻴﻞ ﺍﳊﻀﺮﻣﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﺼﺪﺭﺍ ﺎ ﻟﻨﺸﺮ‬
‫ﺍﻟﻌﻠ ـﻢ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﺄﺧﺬ ﻋﻨﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ‪ ،‬ﻭﺃﻗ ـﺎﻡ‬
‫ﺑﺄﺣﻮﺭ ﻣﺪ ﹰﺓ ﻣﻦ ﺍﻟﻮﻗﺖ ﺍﺧﺘﻠﻒ ﺍﳌﺆﺭﺧﻮﻥ ﰲ ﲢﺪﻳﺪﻫﺎ ‪.‬‬

‫)‪ (١‬ﺭﺣﻞ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﻣﻴﻤﻮﻥ ﻣﻦ ﺎﻣﺔ ﺑﻌﺪ ﲣﺮﺟﻪ ﺑﺎﻟﺸﻴﺦ ﺇﲰﺎﻋﻴﻞ ﺍﳊﻀﺮﻣﻲ ﺇﱃ ﻣﺪﻳﻨﺔ‬
‫ﺃﺣﻮﺭ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﻭﺍﺳﺘﻘﺮ ﺎ ﻭﺃﺳﺲ ﺣﻮﻃﺘ ـﻪ ﺍﻟﺸ ـﻬﲑﺓ‬
‫ﺑﺎﲰﻪ‪ ،‬ﻭﺍﺑﺘﲎ ﺎ ﻣﻌﻬﺪﹰﺍ ﻟﻠﺘﻌﻠﻴﻢ ﻭﻗﺼﺪﻩ ﺍﻟﻄﻼﺏ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ‬
‫ﺇﲰﺎﻋﻴﻞ ﲟﺎ ﻣﺜﺎﻟﻪ ‪ :‬ﻛﻴﻒ ﺁﺛﺮﺕ ﺳﻜﲎ ﺃﺣﻮﺭ ﻋﻠﻰ ﺎﻣﺔ ؟ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺇﻥ ﺃﻛﺜﺮ ﺃﻫﻞ‬
‫ﺎﻣﺔ ﻣﺸﺎﺓ ﻋﻠﻰ ﺃﻗﺪﺍﻣﻬﻢ‪ ،‬ﻭﺇﱐ ﻭﺟﺪﺕ ﺃﺣﻮﺭ ﺑﻠﺪﹰﺍ ﻟﹶﺴﺎﻗﻄﹰﺎ ﻟﻜﺜﺮﺓ ﻣﺎ ﻓﻴﻬ ـﺎ ﻣ ـﻦ‬
‫ﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻓﺄﺭﺟﻮ ﺃﻥ ﻳﻨﻘﺬ ﺍﻟﻠﹼﻪ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﻋﻠﻰ ﻳﺪﻱ‪ ،‬ﻓﻜﺘ ـﺐ ﺇﻟﻴ ـﻪ ﺇﲰﺎﻋﻴ ـﻞ‬
‫ﺍﳊﻀﺮﻣﻲ ‪ :‬ﻫﻨﻴﺌﺎ ﻟﻚ‪ ،‬ﻓﻘﺪ ﻇﻔﺮﺕ ﲟﺎ ﻟ ـﻢ ﻧﻈﻔﺮ ﺑﻪ‪ ،‬ﻓﻬﺪﻯ ﺍﻟﻠﹼﻪ ﺑﻪ ﺧﻠﻘﺎ ﻛﺜﲑﺍ‪،‬‬
‫ﻣﻦ ﺃﺟﻠﻬﻢ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ‪ .‬ﺍﻧﺘﻬﻰ ﻋﻦ ))ﺍﻟ ـﻤﺸﺮﻉ(( ﺹ‪ ،١٢٧‬ﻭﺗﻮﰲ‬
‫ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﻣﻴﻤﻮﻥ ﺑﺄﺣﻮﺭ ﺳﻨﺔ ‪ ٦٧٨‬ﻭﺩﻓﻦ ﺎ ‪.‬‬
‫) ‪( ١٤‬‬
‫ﻭﻣﻨﻬﺎ ﺭﺣﻞ ﺇﱃ ﻋﺪﻥ‪ ،‬ﻭﺇﱃ ﺎﺋﻢ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺣﻴﺜ ـﻤﺎ ﻧ ـﺰﻝ ﻛ ـﺎﻥ‬
‫ﺍﻟﻌﻠ ـﻤﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﻮﺟﻬﺎﺀ ﳛﺘﻔﻮﻥ ﺑﻪ ﻭﻳﺄﺧﺬﻭﻥ ﻋﻨﻪ ﻭﻳﻔﻴﺪﻭﻧ ـﻪ‬
‫ﻭﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻪ ‪.‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ )) ﺍﻟﻐﺮﺭ (( ﺹ‪ : ١٦٩‬ﻭﺩﺧﻞ ﻣﺪﻳﻨﺔ ﺗﻌﺰ‪ ،‬ﻓﻼﺯﻣﻪ ﺃﻫﻠﻬﺎ‬
‫ﺃﻥ ﻳﻘﻴﻢ ﺎ‪ ،‬ﻓﻠ ـﻢ ﳚﺒﻬﻢ ﺇﱃ ﻣﺎ ﻃﻠﺒﻮﻩ ﻭﺍﻋﺘﺬﺭ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﺄﺧﺬ ﻋ ـﻦ‬
‫ﲨﻠﺔ ﻣﻦ ﺃﻫﻠﻬﺎ‪.‬‬
‫‬
‫?‪ ’­Êhp¸?’¼h…@GÇg?h±Lk‬‬
‫ﻭﺻﻞ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﺇﱃ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ‪ ،‬ﻭﺍﺳﺘﻘﺮ ﺑﺎﺩﺉ‬
‫ﺫﻱ ﺑﺪﺀ ﲟﻜﺔ ﳎﺎﻭﺭﹰﺍ ﻟﺒﻴﺖ ﺍﻟﻠﹼﻪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻣﺴﺘﻔﻴﺪﺍ ﻣﻦ ﺣﻠﻘﺎﺕ ﺍﻟﻌﻠ ـﻢ‬
‫ﺍﻟﱵ ﺍﺭﺗﻘﻰ ﺎ ﺇﱃ ﺃﻋﻠﻰ ﻣﻘﺎﻡ‪ ،‬ﻭﻗﺎﺋﻤﺎ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﺎ ﺑ ـﲔ ﻗﻴ ـﺎﻡ‬
‫ﻭﺻﻴﺎﻡ‪ ،‬ﺣﱴ ﺃﻇﻬﺮ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﺳﺮ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﻖ ﺎ ﻭﺃﻫﻠ ـﻬﺎ‪،‬‬
‫ﻭﺑﺮﺯ ﻣﻜﻨﻮﻥ ﺍﳊﺎﻝ ﺍﻟﻨﻮﺭﺍﱐ ﻭﺍﺳﺘﻔﺎﺽ‪ ،‬ﻭﺍﺳﺘﺸﻌﺮ ﺍﻟﻨ ـﺎﺱ ﺍﻷﻣ ـﻦ‬
‫ﻭﺍﻟﱪﻛﺔ ﻣﻦ ﻋﻄﺎﺀ ﺫﻟﻚ ﺍﻟﻮﻓﺎﺽ‪ ،‬ﻓﺘﻌﻠ ـﻖ ﺑ ـﻪ ﺍﻟﺼ ـﻐﲑ ﻭﺍﻟﻜ ـﺒﲑ‪،‬‬
‫ﻭﺍﻟ ـﻤﺄﻣﻮﺭ ﻭﺍﻷﻣﲑ‪ ،‬ﻭﻟ ـﻢ ﻳﺨﺘﻠﻒ ﰲ ﻧﻮﺭﺍﻧﻴﺔ ﺣﺎﻟﻪ‪ ،‬ﻭﺃﺛ ـﺮ ﻓﻌﺎﻟ ـﻪ‬
‫ﻭﻣﻘﺎﻟﻪ‪ ،‬ﻭﺍﺳﺘﺠﺎﺑﺔ ﺍﳊﻖ ﻟﺴﺆﺍﻟﻪ‪ ،‬ﻭﺣﻨﲔ ﺍﺑﺘﻬﺎﻟﻪ‪ ،‬ﻭﺃﺟﺮﻯ ﺍﻟﻠﹼﻪ ﻋﻠ ـﻰ‬
‫ﻳﺪﻳﻪ ﺍﻟﻜﺮﺍﻣﺎﺕ‪ ،‬ﻭﺍﻧﻔﻌﺎﻝ ﺍﻷﺷﻴﺎﺀ ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﺜﺒ ـﺎﺕ‪ ،‬ﻭﺃﹸﺳ ـﻘﻂ ﰲ‬

‫) ‪( ١٥‬‬
‫ﺃﻳﺪﻱ ﺑﻌﺾ ﺍﳌﺘﺤﲑﻳﻦ ﻟ ـﻤﺎ ﲢﻘﻘﻮﺍ ﲰ ـﻮ ﺍﻟﻌﻄ ـﺎﺀ ﺍﻹﳍ ـﻲ ﻋﻠﻴ ـﻪ‬
‫ﻭﺍﺟﺘ ـﻤﺎﻉ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻟﻘﻰ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ ﻋﺼﺎ ﺍﻟﺘﺴﻴﺎﺭ ﻟﺪﻳﻪ‪،‬‬
‫ﻭﹸﺃﺧﺬﺕ ﻋﻨﻪ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻬﻮﻡ‪ ،‬ﻭﺍﺳﺘﺠﺎﺯﻩ ﺍﳉﻢ ﺍﻟﻐﻔﲑ ﻣﻦ ﺃﻫﻞ ﺍﻷﻗﻄﺎﺭ‬
‫ﻭﺍﻷﻣﺼﺎﺭ‪ ،‬ﳑﻦ ﻻ ﳛﺼﻰ ﻋﺪﻫﻢ‪ ،‬ﻭﻻ ﻳﺴﺘﻘﺼﻰ ﻋﺪﺩﻫﻢ ‪.‬‬
‫‬
‫‪ Ƹ?ÉWAÈÆH°@Á¼z¥G‬‬
‫ﻭﺭﺩ ﰲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ )) ﻛﺎﻟ ـﻤﺸﺮﻉ (( ﻭ)) ﺍﻟﻐﺮﺭ (( ﻭ))ﺷﺮﺡ ﺍﻟﻌﻴﻨﻴﺔ((‬

‫ﻭﻏﲑﻫﺎ ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﻟ ـﻤﺎ ﺟﺎﻭﺭ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺍﺟﺘﻬﺪ‬

‫ﰲ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﻟ ـﻤﺠﺎﻫﺪﺍﺕ ﺍﻟﻄ ـﻮﺍﻝ‪ ،‬ﻓﻜ ـﺎﻥ ﰲ ﺷ ـﻬﺮ‬
‫ﺭﻣﻀﺎﻥ ﻣﻦ ﻛﻞ ﻋﺎﻡ ﳜﺘ ـﻢ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻛﻌﺘﲔ ﻳﺼﻠﻴﻬﻤﺎ ﺑﻌﺪ ﺍﻹﻓﻄﺎﺭ‬
‫ﻭﺻﻼﺓ ﺍﳌﻐﺮﺏ‪ ،‬ﰒ ﺭﺣﻞ ﺇﱃ ﻣﺪﻳﻨﺔ ﺯﺑﻴﺪ‪ ،‬ﻭﻛﺎﻧﺖ ﺇﺫ ﺫﺍﻙ ﳎﻤ ـﻊ‬
‫ﺍﻟﻌﻠ ـﻤﺎﺀ ﻭﺍﻟﻔﻀﻼﺀ ﺍﻟﻔﺨﺎﻡ‪ ،‬ﻭﺃﺧﺬ ﺎ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﻋﻠ ـ ـﻤﺎﺋﻬﺎ‬
‫ﻭﲰﻊ ﻣﻨﻪ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﻓﻀﻼﺋﻬﺎ‪ ،‬ﻓﺤﺪﺛﻬﻢ ﺑﺒﻌﺾ ﻣﺮﻭﻳﺎﺗﻪ‪ ،‬ﻭﺃﻓﺎﺩﻫﻢ‬
‫ﺑﺒﻌﺾ ﻣﺴﺘﻨﺒﻄﺎﺗﻪ‪ ،‬ﺛ ـﻢ ﺩﺧﻞ ﻣﺪﻳﻨﺔ ﺗﻌﺰ ﻓﺄﺧﺬ ﻋ ـﻦ ﻋﻠ ـ ـﻤﺎﺋﻬﺎ‬
‫ﻭﺃﺧﺬﻭﺍ ﻋﻨﻪ ‪ ،‬ﻭﻟﺒﺴﻮﺍ ﺧﺮﻗﺔ ﺍﻟﺘﺼﻮﻑ ﻣﻨﻪ)‪ ، (١‬ﻭﻛﺎﻥ ﻣ ـﻦ ﳘﺘ ـﻪ‬

‫)‪ )) (١‬ﺍﳌﺸﺮﻉ (( ﺹ‪. ١٨٦‬‬

‫) ‪( ١٦‬‬
‫ﻭﺳﺨﺎﺋﻪ ﻣﺎ ﺫﻛﺮﻩ ﺻﺎﺣﺐ )) ﺍﻟﻐﺮﺭ (( ﺣﻴﺚ ﻗﺎﻝ ‪ :‬ﻛ ـﺎﻥ ﻳﻨﻔ ـﻖ ﰲ‬
‫ﺯﻣﺎﻧﻪ ﻋﻠﻰ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻳﺘﺼﺪﻕ ﺑﺼﺪﻗﺎﺕ ﻋﻈﻴﻤﺔ‪ ،‬ﻣﻨﻬﺎ‬
‫ﺻﺪﻗﺘﻪ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﺍﳌﻨﺴﻮﺏ ﺇﻟﻴﻪ )) ﻣﺴﺠﺪ ﺑ ـﺎﻋﻠﻮﻱ ((‪ ،‬ﻭﻛ ـﺎﻥ‬
‫ﻳﺴﻤﻰ ﻣﻦ ﻗﺒﻞ )) ﻣﺴﺠﺪ ﺑ ـﻨ ـﻲ ﺃﲪﺪ (( ﻧﺴﺒﺔ ﻟﺬﺭﻳﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ‬
‫ﺇﱃ ﺍﻟﻠﹼﻪ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺗﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﺑﺄﺭﺍﺽ‬
‫ﻭﻋﻴﻮﻥ ﻭﳔﻴﻞ ﲟﺎ ﻳﺴﺎﻭﻱ ‪ ٩٠‬ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺟﻌﻞ ﻣﺼ ـﺎﺭﻓﻬﺎ ﻋﻠ ـﻰ‬
‫ﻋﻤﺎﺭﺗﻪ ﻭﺿﻴﺎﻓﺔ ﺍﻟﻮﺍﺭﺩﻳﻦ ﺇﻟﻴﻪ‪ ،‬ﻛﻤﺎ ﻋﻤﺮ ﺳﻮﻕ ﺗﺮﱘ ﻭﺗﺼﺪﻕ ﺑﺄﺭﺍﺽ‬
‫ﺃﺧﺮﻯ ﻭﳔﻴﻞ ﻋﻠﻰ ﺧﺪﻣﺔ ﺍﳌﻘﱪﺓ ﻣﻦ ﺣﻔﺮ ﻭﺩﻓﻦ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺗﺼﺪﻕ‬
‫ﺃﻳﻀﺎ ﺑﺄﺭﺍﺽ ﺗﺴﻤﻰ )) ﺍﻟﻮﺍﺳﻄﺔ (( ﻋﻠﻰ ﺿﻴﻮﻑ ﺍﻟﺒﻠﺪﺓ ‪.‬‬
‫ـﺪﺓ‬ ‫ﻭﻛﺎﻧﺖ ﺍﻷﻣﻮﺍﻝ ﺗﺼﻞ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻣﻦ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﻣ‬
‫ـﻦ‬ ‫ﺇﻗﺎﻣﺘﻪ ﻫﻨﺎﻙ‪ ،‬ﺣﱴ ﺟﺮﻯ ﺃﻣﺮ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﺧﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻲ ﺑ‬
‫ﺇﱃ‬ ‫ﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺃﻋﻴﺎﻥ ﺗﺮﱘ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺍﻟﻌ ـﻮﺩﺓ‬
‫ﺇﱃ‬ ‫ﺗﺮﱘ‪ .‬ﻓﻬﻴﺄ ﻧﻔﺴﻪ ﻣﻦ ﺍﳊﺠﺎﺯ ﺑﻄﺮﻳﻖ ﺍﻟﱪ ﻭﻋﱪ ﻋ ـﺪﻥ‪ ،‬ﻭﻣﻨ ـﻬﺎ‬
‫ﺍﳌﻜﻼ‪.‬‬
‫ﻭﺫﻛﺮﺕ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﺃﻧﻪ ﰲ ﺭﺣﻠﺘﻪ ﺑﲔ ﻋﺪﻥ ﻭﺍﻟ ـﻤﻜﻼ ﺩﺧ ـﻞ‬
‫ﺃﺣﻮﺭ ﳊﻀﻮﺭ ﺟﻨﺎﺯﺓ ﺷﻴﺨﻪ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻣﻴﻤﻮﻥ‪ ،‬ﻗ ـﺎﻝ ﺻ ـﺎﺣﺐ‬
‫))ﺍﳌﺸﺮﻉ ﺍﻟﺮﻭﻱ(( ﺹ‪ :١٨٦‬ﺛ ـﻢ ﻗﺼﺪ ﻣﺪﻳﻨﺔ ﺃﺣﻮﺭ ﻟﺰﻳﺎﺭﺓ ﺷ ـﻴﺨﻪ‬

‫) ‪( ١٧‬‬
 ‫ﺍﻹﻣﺎﻡ ﻋﻤﺮ ﺑﻦ ﻣﻴﻤﻮﻥ ﻓﻮﺟﺪﻩ ﻗﺪ ﻣﺎﺕ ﻭﻏﺴﻠﻮﻩ ﻭﻛﻔﻨﻮﻩ‪ ،‬ﻭﻛ ـﺎﻥ‬
‫ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﻟ ـﻤﺎ ﺍﺣﺘﻀﺮ ﻃﻠﺐ ﺃﺻﺤﺎﺑﻪ ﻣﻨﻪ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻴﻬﻢ ﻭﺍﺣﺪﹰﺍ‬
‫ﻣﻨﻬﻢ ﻳﻜﻮﻥ ﺧﻠﻴﻔﺘﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺇﺫﺍ ﻣﺖ ﻏﺴﻠﻮﱐ ﻭﻛﻔﻨﻮﱐ‪،‬‬
‫ﻭﺳﻴ ﹾﻘﺪﻡ ﻋﻠﻴﻜﻢ ﻋﻨﺪ ﺫﻟﻚ ﺷﻴﺦ ﺻﻔﺘﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻬﻮ ﺍﻟﺸﻴﺦ ﺑﻌﺪﻱ‬
‫ﻓﻘ ﱢﺪﻣﻮﻩ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻲ‪ ،‬ﻓﻠ ـﻤﺎ ﻗﺪﻡ ﻋﻠﻴﻬﻢ ﺻﺎﺣﺐ ﺍﻟﺘﺮﲨﺔ ﻋﻠ ـﻰ‬
‫ﺍﻟﺼﻔﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺃﺧﱪﻭﻩ ﺑﻮﺻﻴﺔ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﺘﻘﺪﻡ ﻭﺻﻠﻰ ـﻢ ﻋﻠﻴ ـﻪ‬
‫ﻭﺃﻟﺰﻣﻮﻩ ﺑﺎﻹﻗﺎﻣﺔ ﻋﻨﺪﻫﻢ ﻟﻴﻜﻮﻥ ﺷﻴﺨﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺎﻋﺘﺬﺭ ﻋﻦ ﺫﻟ ـﻚ‪،‬‬
‫ﺛ ـﻢ ﺭﺃﻯ ﻭﻟﺪ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺃﻫﻼ ﻟﻠ ـﻤﺸﻴﺨﺔ ﻓﺤﻜﻤﻪ ﻭﺃﻟﺒﺴﻪ ﺍﳋﺮﻗﺔ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ﻭﺃﻗﺎﻣﻪ ﺷﻴﺨﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪) :‬ﺍﹸﺷﺪﺩ ﺧﻮﺍﺻﺮﻙ ﻓﺈﱐ ﺃﻣﺮﺕ‬
‫ﺑﺘﻘﺪﳝﻚ(‪ ،‬ﺛ ـﻢ ﺍﺭﲢﻞ ﻋﻨﻬﻢ ﻭﹶﻗﺪِﻡ ﻋﲔ ﺑﺎﻣﻌﺒﺪ ‪.‬‬

‫‪ @ÅGÆÁ}ÉKȾÊhK“EÆKcɤ‬‬
‫ﻋﺎﺩ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﺇﱃ ﺗﺮﱘ ﻓﺎﺳﺘﻘﺒﻠﻪ ﺃﻫﻠﻬﺎ ﻭﺭﺣﺒ ـﻮﺍ ﺑ ـﻪ‬
‫ﻭﺟﻌﻠﻮﺍ ﻣﻜﺎﻧﻪ ﰲ ﺍﻟﺼﺪﺍﺭﺓ‪ ،‬ﻭﺍﺣﺘﻔﻮﺍ ﺑﻪ ﻏﺎﻳﺔ ﺍﻻﺣﺘﻔﺎﺀ ﻭﺗﺰﻭﺝ ﻣ ـﻦ‬
‫ﺯﻭﺟﺔ ﺃﺧﻴﻪ ﺍﳌﺘﻮﰱ ﻭﺍﲰﻬﺎ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺳﻌﺪ ﺑﺎﻟﻐﻴﺚ‪ ،‬ﻭﺍﻋﺘﲎ ﺑﺄﻭﻻﺩ‬
‫ﺃﺧﻴﻪ ﻭﺭﺑﺎﻫﻢ ﺃﺣﺴﻦ ﺗﺮﺑﻴﺔ‪ ،‬ﻗﺎﻝ ﺻ ـﺎﺣﺐ )) ﺍﳌﺸ ـﺮﻉ (( ﺹ‪: ١٦٨‬‬
‫ﺛ ـﻢ ﻗﺪﻡ ﻣﺪﻳﻨﺔ ﺗﺮﱘ ﻓﺤﺼﻞ ﻷﻫﻠﻬﺎ ﺑﻘﺪﻭﻣﻪ ﺍﻟﻔﻀﻞ ﺍﳉﺴﻴﻢ ﻭﺍﻟﺴ ـﺮ‬

‫) ‪( ١٨‬‬
‫ﺍﻟﻌﻤﻴﻢ‪ ،‬ﻭﺍﻧﺘﻌﺸﺖ ﺑﻪ ﺍﻟﺒﻼﺩ ﻭﺍﻏﺘﺒﻂ ﺑﻪ ﺍﻟﻌﺒﺎﺩ ﻭﻗﺎﺑﻞ ﺍﻟﻨ ـﺎﺱ ﺑﻮﺟ ـﻪ‬
‫ﻳﺘﻬﻠﻞ ﺳﺮﻭﺭﺍ‪ ،‬ﻭﻛﻼﻡ ﳝﻸ ﺍﻷﺭﺽ ﺿﻴﺎﺀ ﻭﻧﻮﺭﺍ ‪.‬‬
‫ﺛ ـﻢ ﺟﻠﺲ ﻟﻠﺘﺪﺭﻳﺲ ﰲ ﻣﺬﻫﺐ ﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳ ـﺲ‪،‬‬
‫ﻭﺩﺭﺱ ﰲ ﺳﻠﻮﻙ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺗﻜﻠ ـﻢ ﰲ ﻋﻠﻮﻡ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻭﻓ ـﺪ ﺇﻟﻴ ـﻪ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﻭﺳﻌﺖ ﺃﺧﻼﻗﻪ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻷﺟﺎﻧﺐ‪ ،‬ﻭﻧﺼﺐ‬
‫ﺍﳌﺸﺎﻳﺦ ﻭﺭﻓﻊ ﻗﺪﺭﻫﻢ‪ ،‬ﻭﺗ ـﻤﺜﻞ ﺑﲔ ﻳﺪﻳﻪ ﻟﻠﻌﻠ ـﻢ ﺍﳉ ـ ﱡﻢ ﺍﻟﻐﻔ ـﲑ‪،‬‬
‫ﻭﲣﺮﺝ ﺑﻪ ﲨﻊ ﻛﺜﲑ ﳑﻦ ﻳﻄﻮﻝ ﺫﻛﺮﻫﻢ ﻭﻳﺘﻌﺬﺭ ﺣﺼﺮﻫﻢ ‪.‬‬

‫‪ ÆKf¼ÚKz¥G‬‬
‫ﲣﺮﺝ ﺑﺎﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﲨﻊ ﻏﻔﲑ ﻣﻨﻬﻢ ‪:‬‬
‫‪ -١‬ﺃﻭﻻﺩﻩ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻲ ﻭﳏﻤﺪ ﻭﺃﲪﺪ ‪.‬‬
‫‪ -٢‬ﺍﺑﻦ ﺃﺧﻴﻪ ﳏﻤﺪ ﻣﻮﱃ ﺍﻟﺪﻭﻳﻠﺔ)‪. (١‬‬
‫‪ -٣‬ﺍﺑﻦ ﻋﻤﻪ ﺃﺑﻮﺑﻜﺮ ﻭﻋﻠﻮﻱ ﺍﺑ ـﻨ ـﻲ ﺃﲪﺪ ‪.‬‬
‫‪ -٤‬ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑﻦ ﻋﻠﻮﻱ ‪.‬‬
‫‪ -٥‬ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺍﺑﻦ ﺍﻟﻔﻘﻴﻪ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ‪.‬‬
‫‪ -٦‬ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ِﺳِﻠ ـﻢ ‪.‬‬

‫)‪ (١‬ﻟﻪ ﺗﺮﲨﺔ ﻣﺴﺘﻘﻠﺔ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ‪.‬‬

‫) ‪( ١٩‬‬
 ‫‪ -٧‬ﺍﻟﺸﻴﺦ ﻓﻀﻞ ﺑﻦ ﳏﻤﺪ ﺑﺎﻓﻀﻞ ‪.‬‬
‫‪ -٨‬ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺍﺑﻦ ﺍﻟﻔﻘﻴﻪ ﻓﻀﻞ‪.‬‬
‫‪ -٩‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﺎﻋﺒﺎﺩ‪.‬‬
‫‪ -١٠‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﺎﺷﻌﻴﺐ ﺍﻷﻧﺼﺎﺭﻱ‪.‬‬
‫‪ -١١‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺍﳋﻄﻴﺐ‪.‬‬
‫‪ -١٢‬ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳋﻄﻴﺐ ‪.‬‬
‫‪ -١٣‬ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺍﳋﻄﻴﺐ ‪.‬‬
‫‪ -١٤‬ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﺎﻭﺯﻳﺮ ﺍﳌﻘﺒﻮﺭ ﺑﺎﻟﻐﻴﻞ ﺍﻷﺳﻔﻞ‪.‬‬
‫‪ -١٥‬ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻣﻴﻤﻮﻥ ﺻﺎﺣﺐ ﺃﺣﻮﺭ ‪.‬‬
‫‪ -١٦‬ﺍﻟﺸﻴﺦ ﻣﻔﻠﺢ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﻓﻬﺪ ‪.‬‬
‫‪ -١٧‬ﺍﻟﺸﻴﺦ ﺑﺎﲪﺮﺍﻥ ﺍﳌﻘﺒﻮﺭ ﲟﻴﻔﻌﺔ ‪ ،‬ﻭﻫﻮ ﻏﲑ ﺗﻠ ـ ـﻤﻴﺬ ﺍﻟﻔﻘﻴ ـﻪ‬
‫ﺍﳌﻘﺪﻡ)‪.(١‬‬

‫‪ ¶¸e¤bÉËp¸?z¥GƸ@°@¼ÈÆK@°ÈAIËKhK‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ )) ﺍﳌﺸﺮﻉ ﺍﻟﺮﻭﻱ (( ‪ :‬ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺗﻪ ﺃﻥ ﳜ ـﺮﺝ ﺇﱃ‬
‫ﺍﳌﺴﺠﺪ ﻓﻴﺼﻠﻲ ﺍﻟﻮﺗﺮ ﻭﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﻔﺠﺮ‪ ،‬ﺛ ـﻢ ﻳﻌﺘﻜﻒ ﻳﻘ ـﺮﺃ‬

‫)‪ (١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬

‫) ‪( ٢٠‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺛ ـﻢ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﺒﻴﺖ ﻓﻴﺠﻠﺲ ﻗﻠﻴﻼ ﺛ ـﻢ‬
‫ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺴﺠﺪ ﻓﻴﺠﻠﺲ ﻟﻠﺪﺭﺱ ﺇﱃ ﻭﻗﺖ ﺍﻟﻘﻴﻠﻮﻟﺔ ﻓﻴﻨﺎﻣﻬﺎ ﰲ ﺑﻴﺘﻪ‪،‬‬
‫ﻭﻳﻨ ـﺰﻝ ﻟﺼﻼﺓ ﺍﻟﻈﻬﺮ ﺛ ـﻢ ﳚﻠﺲ ﺑﺒﻴﺘﻪ ﻟﻠ ـﻤﻄﺎﻟﻌﺔ ﺣ ـﱴ ﻭﻗ ـﺖ‬
‫ﺍﻟﻌﺼﺮ ﺛ ـﻢ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻭﻳﺴﺘ ـﻤﺮ ﻣﻊ ﺃﺻﺤﺎﺑﻪ ﺇﱃ‬
‫ﺃﻥ ﻳﺼﻠﻲ ﺍﳌﻐﺮﺏ ﺛ ـﻢ ﳚﻠﺲ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﻌﺸﺎﺀ ﻣﺎ ﺷﺎﺀ ﺍﻟﹼﻠ ـﻪ‪،‬‬
‫ﺛ ـﻢ ﻳﺬﻫﺐ ﺇﱃ ﺩﺍﺭﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﰲ ﺭﻣﻀﺎﻥ ﻓﻴﺴﺘ ـﻤﺮ ﰲ ﺍﳌﺴﺠﺪ ﺇﱃ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺘ ـﺮﺍﻭﻳﺢ‪،‬‬
‫ﺛ ـﻢ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺛ ـ ـﻢ ﻳ ـﺬﻫﺐ ﺇﱃ ﺩﺍﺭﻩ‬
‫ﻓﻴﺘﺴﺤﺮ‪ ،‬ﺛ ـﻢ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺴﺠﺪ ﻓﻴﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺣﱴ ﻳﻀﺤﻲ ﺍﻟﻨﻬﺎﺭ‪،‬‬
‫ﻓﻴﺼﻠﻲ ﺍﻟﻀﺤﻰ ﺛ ـﻢ ﻳﺮﺟﻊ ﺇﱃ ﺑﻴﺘﻪ ﻓﻴﻨﺎﻡ ﺍﻟﻘﻴﻠﻮﻟﺔ ﺛ ـﻢ ﻳﺮﺟ ـﻊ ﺇﱃ‬
‫ﺍﳌﺴﺠﺪ ﻓﻴﺼﻠﻲ ﺍﻟﻈﻬﺮ ﲨﺎﻋﺔ ﻭﳚﻠﺲ ﻟﻠﺪﺭﺱ ﺇﱃ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﳚﻠﺲ ﺑﻌﺪ‬
‫ﺍﻟﻌﺼﺮ ﻳﺬﻛﺮ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻬﺬﻩ ﻋﺎﺩﺗﻪ ﺍﻟ ـﱵ ﺍﺷ ـﺘﻬﺮﺕ‪ ،‬ﻭﻋﺒﺎﺩﺗ ـﻪ ﺍﻟ ـﱵ‬
‫ﻇﻬﺮﺕ)‪.(١‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻣﻮﱃ ﺍﻟﺪﻭﻳﻠﺔ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﰲ ﺳﻔﺮﻱ ﻭﺇﻗ ـﺎﻣﱵ‬
‫ﻣﺜﻞ ﻋﻤﻲ ﻋﺒﺪﺍﻟﻠﹼﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺎﺭﻑ ﺑﺎﻟﻠﹼﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻘﺎﻑ‬

‫)‪ (١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ‪. ١٨٨‬‬

‫) ‪( ٢١‬‬
‫ﻳﻘﻮﻝ‪ :‬ﺍﺗﻔﻖ ﲨﻴﻊ ﺍﻟﻌﺎﺭﻓﲔ ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﺑﻘﻴﺔ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ‬
‫ﺃﻭﱄ ﺍﻟﺘﺼﺮﻳﻒ ﻭﺍﻟﺘ ـﻤﻜﲔ)‪.(١‬‬
‫‬
‫¼@‪ hÄ?É¡¸?»@¥­À?ÈN@¼?hµ¸?¼Æ˸EIlÀ‬‬
‫ﻣﻦ ﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻻ ﻳﻨﻜﺮﻫﺎ ﺇﻻ ﺟﺎﺣﺪ ﺃﻭ ﺯﻧﺪﻳﻖ‪،‬‬
‫ﺣﻴﺚ ﺇﻥ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺇﻣﻜﺎﻥ ﻭﻗﻮﻉ ﺍﻟﻜﺮﺍﻣﺎﺕ‬
‫ﻟﻌﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﳕﺎﺫﺝ ﻋﺪﻳﺪﺓ ﻣ ـﻦ ﻛﺮﺍﻣ ـﺎﺕ‬
‫ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﺇﻻ ﺃﻥ ﻣﺸﻜﻠﺔ ﺍﳉﻴﻞ ﺍﳊﺎﺿﺮ ﺃﻧﻪ ﻗﺪ ﺍﺳﺘﻮﺣﺶ ﻛﻞ ﺍﻻﺳ ـﺘﻴﺤﺎﺵ‬
‫ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ﻭﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻟﺘﺮﺍﺟﻢ ﻟﺴﺒﺒﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺳﺮﺩ ﺑﻌﺾ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺎﺕ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﳜﺮﺝ ﻋﻦ ﺩﺍﺋﺮﺓ‬
‫ﺍﻻﺣﺘ ـﻤﺎﻝ ﺍﻟﻌﻘﻼﱐ ﻟﻠﺒﺸﺮ‪ ،‬ﻭﻗﺪ ﻳﺮﺩ ﻓﻴﻬﺎ ﻣﺎ ﳜﺎﻟﻒ ﺑﻌﺾ ﺍﻟﺜﻮﺍﺑﺖ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠ ـﻢ‪ ،‬ﳑﺎ ﳚﻌﻠﻬﺎ ﻋﺮﺿﺔ ﻟﻠﻄﻌﻦ‬
‫ﻭﺍﻟﺮﺩ ﻭﺍﻹﻧﻜﺎﺭ‪.‬‬

‫)‪ (١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫) ‪( ٢٢‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻃﺮﻳﻘﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﻌﺎﺻﺮ ﻭﺃﺳﻠﻮﺏ ﺍﳌﻌ ـﺎﺭﻑ ﺍﻟﺘﻌﻠﻴﻤﻴ ـﺔ‬
‫ﺍﳊﺪﻳﺜﺔ ﺩﻳﻨﻴﺔ ﻭﺩﻧﻴﻮﻳﺔ ﻗﺪ ﺃﻏﻔﻠﺖ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣ ـﻲ ﻭﻋﺎﳉ ـﺖ‬
‫ﺷﺆﻭﻧﻪ ﺑﺄﺳﻠﻮﺏ ﺍﻻﺳﺘﻘﺒﺎﺡ ﻭﺍﻻﺳﺘﻨﻜﺎﺭ‪ ،‬ﻭﺧﻠﻄﺖ ﺑﲔ ﺍﻟﻜﺮﺍﻣﺔ ﻟﻠﻮﱄ‬
‫ﻭﺍﻻﺳﺘﺪﺭﺍﺝ ﻟﻠﻔﺎﺳﻖ ﻭﺍﻟ ـﻤﻨﺎﻓﻖ ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ﻟﻠﺴﺎﺣﺮ ﻭﺍﻟ ـﻤﺸﻌﻮﺫ‬
‫ﻭﺍﻟﻜﺎﻫﻦ‪ ،‬ﻭﺍﻋﺘﱪﺕ ﺍﳉﻤﻴﻊ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﺼﻮﺭ ﻣﻦ ﻧﻮﻉ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﻗﺪ ﺃﺩﻯ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﺍﳌﻐﺮﺽ ﺇﱃ ﲣﺒﻂ ﺍﳌﺆﻟﻔﲔ ﻭﺍﻟ ـﻤﻔﻜﺮﻳﻦ ﰲ‬
‫ﻣﻌﺎﳉﺔ ﻇﺎﻫﺮﺓ ﺍﻟﻜﺮﺍﻣﺔ ﲣﺒﻄﺎ ﺧﻄﲑﺍ ﺃﻟ ـﺰﻡ ﺃﻭﻟﺌ ـﻚ ﺍﳌﺴ ـﺘﻐﺮﻗﲔ ﰲ‬
‫ﺍﻟﺘﻌﻠﻴﻼﺕ ﻭﺍﻟﺘﺤﻠﻴﻼﺕ ﺃﻥ ﻳﻄﻠﻘﻮﺍ ﺃﺣﻜﺎﻣﹰﺎ ﺟﺎﺋﺮ ﹰﺓ ﻋﻠ ـﻰ ﻋﺸ ـﺮﺍﺕ‬
‫ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﺩﻭﻥ ﺗ ـﻤﻴﻴﺰ ﺃﻭ ﺗﺄﺩﺏ ﺃﻭ ﺣﱴ ﺃﻣﺎﻧﺔ ﻋﻠ ـﻤﻴﺔ ﰲ‬
‫ﺍﻟﻨﻘﻞ ﻭﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﻣﻊ ﺍﻟﻌﻠ ـﻢ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺘﻨﺎﻭﻟﲔ ﻗﻀ ـﻴﺔ‬
‫ﺍﻷﻭﻟﻴﺎﺀ ﻳﺼﺪﻗﻮﻥ ﺑﻜﺮﺍﻣﺎﺕ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻳﺼ ـﺪﻗﻮﻥ ﺃﻳﻀ ـﺎ‬
‫ﺑﻜﺮﺍﻣﺔ ﺑﻌﺾ ﺍﻷﻭﻟﻴﺎﺀ ﳑﻦ ﻻ ﻳﻀ ـﺮ ﺫﻛ ـﺮ ﻛﺮﺍﻣ ـﺎ ﻢ ﰲ ﺍﻟﻮﺍﻗ ـﻊ‬
‫ﺍﻻﺟﺘ ـﻤﺎﻋﻲ‪ ،‬ﺃﻭ ﻟﻘﻨﺎﻋﺔ ﺃﻭﻟﺌﻚ ﺍﳌﺘﺤﺪﺛﲔ ﺃ ﺎ ﻛﺮﺍﻣﺎﺕ ﺻ ـﺤﻴﺤﺔ‬
‫ﻭﻣﻄﺎﺑﻘﺔ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺗﺆﻳﺪﻫﺎ ﳎﺮﻳﺎﺕ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ ﺍﻟﱵ ﳛﺘﺠ ـﻮﻥ‬
‫ﺎ‪.‬‬
‫ﻭﳓﻦ ﰲ ﻣﻌﺎﳉﺘﻨﺎ ﳍﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻟﻦ ﻧﻠﺰﻡ ﺃﺣﺪﺍ ﺑﺘﺼﺪﻳﻖ ﻛﺮﺍﻣﺔ ﻭﱄ‪،‬‬
‫ﻭﻟﻦ ﻧﺪﺍﻓﻊ ﻋﻦ ﺷﻄﺤﺎﺕ ﺍﳌﻔﺮﻃﲔ ﺃﻭ ﺯﻳﺎﺩﺍﺕ ﺍﻟﺮﻭﺍﺓ ﻣ ـﻦ ﺍﶈ ـﺒﲔ‬

‫) ‪( ٢٣‬‬
‫ﻭﺍﻟ ـﻤﺘﻌﻠﻘﲔ ﺍﻟﺬﻳﻦ ﺷﻮﻫﻮﺍ ﺻﻮﺭﺓ ﺍﻷﻭﻟﻴﺎﺀ ﲟﺎ ﻧﻘﻠﻮﻩ ﻭﻣﺎ ﻛﺘﺒﻮﻩ ﻭﻫﻢ‬
‫ﻻ ﻳﻌﻠﻤﻮﻥ؛ ﺑﻞ ﺳﻨﻀﻊ ﺍﻟﻨﻘﺎﻁ ﻋﻠﻰ ﺍﳊﺮﻭﻑ ﻣﻦ ﺣﻴﺜﻴ ـﺎﺕ ﺍﻟﻮﺍﻗ ـﻊ‬
‫ﺍﻟﺴﻠﻴﻢ ﻷﻭﻟﺌﻚ ﺍﻟﺮﺟﺎﻝ ﻭﻣﻮﺍﻗﻔﻬﻢ ﺍﻟﻌﻠ ـﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻭﳎﺎﻫ ـﺪﺍ ﻢ‬
‫ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﻭﺭﻋﻬﻢ ﻭﺻﺪﻗﻬﻢ ﻣﻊ ﺍﻟﻠﹼﻪ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﻳﻬﺎ ﺛﻘﺎﺕ ﻋﺼﻮﺭﻫﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻜﺮﺍﻣﺔ ﻓﻤﻮﻗﻔﻨﺎ ﻣﻨﻬﺎ‪ :‬ﺃ ﺎ ﺛ ـﻤﺮﺓ ﻣﻦ ﺛ ـﻤﺮﺍﺕ ﻃﺎﻋ ـﺎ ﻢ‬
‫ﻭﳎﺎﻫﺪﺍ ﻢ‪ ،‬ﻓﺈﻥ ﺻﺤﺖ ﻭﺛﺒﺖ ﻭﻗﻮﻋﻬﺎ ﻓﺎﻹﺳﻼﻡ ﻭﺍﻟﺪﻳﻦ ﻻ ﻳﻨﻔ ـﻲ‬
‫ﻭﻗﻮﻉ ﺍﻟﻜﺮﺍﻣﺔ ﺑﺸﺮﻭﻃﻬﺎ‪ ،‬ﺃﻣﺎ ﺇﻥ ﺧﺎﻟﻔﺖ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘ ـﻞ ﺍﳌﻠﺘ ـﺰﻡ‬
‫ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻓﺘﻌﺮﺽ ﻋﻠﻰ ﻭﻗﺎﺋﻊ ﺃﺣﻮﺍﻝ ﺍﳌﺼﻨﻔﲔ ﻭﺍﻟﻨﺎﻗﻠﲔ ﻗﺒﻞ‬
‫ﺍﳍﺠﻤﺔ ﺍﳌﻐﺮﺿﺔ ﻋﻠﻰ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺗﺮﺿﺦ ﺍﳊﻜﺎﻳﺔ ﻷﻣﺎﻧﺔ ﺍﻟﺘﺴﻠﺴ ـﻞ‬
‫ﺍﳌﻨﻄﻘﻲ ﺍﻟﻨﺎﺗﺞ ﻋﻦ ﻃﻮﻝ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳌﺼﺪﺭ ﻭﺍﻟﻜﺎﺗ ـﺐ ﻭﺃﺳ ـﻠﻮﺏ‬
‫ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻛﺘﺒﺖ ﻓﻴﻪ ﺃﻭ ﻧﻘﻠﺖ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻧﻨﺤﻰ ﻣﻨﺤﻰ ﺍﳌﺪﺭﺳ ـﺔ‬
‫ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﻛﺸﻄﺖ ﻣﻦ ﺳﺠﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺪﻳﻦ ﻋﺸﺮﺍﺕ ﺑﻞ ﻣﺌ ـﺎﺕ‬
‫ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﺑﺸﺒﻬﺎﺕ ﺍﻷﻗﻮﺍﻝ ﻭﻇﻨﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻷﻥ ﻣﺴﺄﻟﺔ‬
‫ﺍﻹﺧﺮﺍﺝ ﻻ ﳝﺘﻠﻜﻬﺎ ﺃﺣﺪ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﻣﺴﺄﻟﺔ ﺇﺣ ـﺮﺍﺝ ﻛ ـﻞ ﻣﻨﺘﺴ ـﺐ‬
‫ﻟﻠﺘﺼﻮﻑ ﻭﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻷﻥ ﰲ ﺍﻟﺼﻮﻓﻴﺔ ﻣﺜﻞ ﺍﺑﻦ ﻋﺮﰊ ﻭﺍﺑﻦ ﺍﻟﻔ ـﺎﺭﺽ‪،‬‬
‫ﻭﻷﻥ ﺍﻟﻌﻴﺪﺭﻭﺱ ﻗﻴﻞ ﻋﻨﻪ‪ :‬ﺇﻧﻪ ﺍﳌﺘﺼﺮﻑ ﰲ ﺍﻟﻜ ـﻮﻥ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﺸ ـﻴﺦ‬
‫ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﺷﻔﻊ ﻟﻔﻘﲑﻩ ﻋﻨﺪ ﺣﺴﺎﺏ ﺍﳌﻠﻜﲔ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣ ـﻦ‬

‫) ‪( ٢٤‬‬
‫ﺍﻻﺣﺘﺠﺎﺟﺎﺕ ﺍﻟﱵ ﺭﲰﺘﻬﺎ ﺃﻗﻼﻡ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻣﻌﺎﺻﺮﻳﻨﺎ ﻟﺘﺸﻮﻳﻪ ﻭﺟ ـﻪ‬
‫ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺰﻫﺎﺩ‪ ،‬ﻭﻟﺼﺮﻑ ﺍﳉﻴﻞ ﻋﻦ ﻣﺪﺭﺳﺘﻬﻢ ﻭﻋﻦ ﺃﻋﻤﺎﳍﻢ ﺍﳉﻠﻴﻠﺔ‪.‬‬
‫ﺇﻥ ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﺸﻮﻳﻪ ﻭﺍﻟﺘﻌﺘﻴﻢ ﻻ ﻳﻐﲑ ﺍﳊﻖ ﻭﻻ ﻳﻄﻤﺴﻪ ﻭﺇﳕﺎ ﳝﻨﺤﻪ‬
‫ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﳚﻠﻲ ﻋﻨﻪ ﺍﻟﻘﺘﺎﻡ ﻭﺍﻟﻐﺸﺎﻭﺓ ﺍﻟﱵ ﻋﻠﻘﺖ ﺑﺄﻫﺪﺍﺑﻪ ﻣ ـﻦ ﻛ ـﻼ‬
‫ﻁ ﺣﺎﻗ ٍﺪ ﻣﻨﺘ ِﻔ ـﻊ‪ ،‬ﻭﺍﻟﹼﻠ ـﻪ ﻭﱄ‬
‫ﻁ ﻣﻨﺪﻓِﻊ ﺃﻭ ﻣﻦ ﻣ ﹶﻔ ﱢﺮ ٍ‬
‫ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻣﻦ ﻣ ﹾﻔ ِﺮ ٍ‬
‫ﺍﳉﻤﻴﻊ‪.‬‬
‫‬
‫–‪ Íɹ¤@G?dH¤aËp¸?N@¼?h´¼VeÉ‬‬
‫ﻗﺎﻝ ﰲ )) ﺍﳌﺸﺮﻉ (( ﺹ‪ : ١٨٨‬ﻣﻨﻬﺎ ﺃﻧﻪ ﺃﻧﻜﺮ ﻋﻠﻰ ﺭﺟﻞ ﲟﻜ ـﺔ‬
‫ﺍﳌﻜﺮﻣﺔ ﺷﺮﺏ ﺍﳋﻤﺮ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺎ ﺧﻴﺎﻁ ﺃﺳﺘﻌﲔ ﺑﺬﻟﻚ ﻋﻠﻰ ﺻﻨﻌﱵ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﻏﻨﺎﻙ ﺍﻟﻠﹼﻪ ﻋﻦ ﺫﻟﻚ ﺗﻌﺎﻫﺪﱐ ﻋﻠﻰ ﺃﻻ ﺗﻌﻮﺩ ﻟﺸﺮﺑﻪ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﻧﻌﻢ ‪ ،‬ﻓﺪﻋﺎ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺭﺑﻪ ﺃﻥ ﻳﺘﻮﺏ ﻋﻠﻴﻪ ﻭﺃﻥ ﻳﻐﻨﻴﻪ ﻋﻨﻪ ‪ ،‬ﻓﺘﺎﺏ‬
‫ﻭﺣﺴﻨﺖ ﺗﻮﺑﺘﻪ ﻭﺃﻏﻨﺎﻩ ﺍﻟﻠﹼﻪ ﻭﻋﺎﻫﺪﻩ ﺛﻼﺙ ﻟﻴﺎﱄ ﻟﺌﻼ ﻳﻨﻘﺾ ﺗﻮﺑﺘ ـﻪ‪،‬‬
‫ﻼ ﻳﻘﻮﻝ‪ :‬ﺍﺣﻔﺮﻭﺍ ﻟﻔﻼﻥ ﰲ ﳏﻞ‬ ‫ﺛ ـﻢ ﺭﺃﻯ ﺻﺎﺣﺐ ﺍﻟﺘﺮﲨﺔ ﻛﺄﻥ ﻗﺎﺋ ﹰ‬
‫ﻛﺬﺍ ﻣﺪ ﺍﻟﺒﺼﺮ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻏﻔﺮ ﺍﻟﻠﹼﻪ ﻟﻪ‪ ،‬ﻓﺎﺳﺘﻴﻘﻆ ﻭﺳﺄﻝ ﻋﻨﻪ ‪،‬‬
‫ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﻣﺎﺕ ‪ ،‬ﻓﺼﻠﻰ ﻋﻠﻴﻪ‪.‬‬

‫) ‪( ٢٥‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﻩ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﻟﱵ ﺟﺮﺕ ﻟﺼﺎﺣﺐ ﺍﻟﺘﺮﲨ ـﺔ‪،‬‬
‫ﻭﺣﺴﺒﻤﺎ ﻭﺭﺩ ﰲ )) ﺍﳌﺸﺮﻉ (( ﻭﻏﲑﻩ ﻓﻼ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﺎ ﻳﺴ ـﺘﻐﺮﺏ ﺃﻭ‬
‫ﻳﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﻭﺭﲟﺎ ﺃﺛﺎﺭ ﺍﻟﺒﻌﺾ ﻗﻮﻟﻪ‪ )) :‬ﻭﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻏﻔﺮ ﻟ ـﻪ (( ‪،‬‬
‫ﻭﺍﻟ ـﻤﻌﻠﻮﻡ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻭﺭﺩ ﺎ ﺍﳊﻜﺎﻳﺔ ﰲ ﻣﻌ ـﺮﺽ ﺍﻟﺮﺅﻳ ـﺎ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﺣﺪﻳﺜﹰﺎ ﻧﺒﻮﻳﹰﺎ ﻭﻻ ﺁﻳﺔ ﻗﺮﺁﻧﻴﺔ ﺣﱴ ﳛﺘﺞ ﺎ ﺃﻭ ﳛﺘﺞ ﻋﻠﻴﻬ ـﺎ‪.‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﺮﺅﻳﺎ ﺗﺸﲑ ﺇﱃ ﺻﻼﺡ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﳊﻜﻢ ﺑﺎﻟ ـﻤﻐﻔﺮﺓ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺮﺅﻳﺎ ﻋﻨﺪ ﺍﻟﺘﺄﻭﻳﻞ ﺩﻻﻟﺔ ﻋﻠﻰ ﺭﺿﺎ ﺍﳌﻮﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺣ ـﺎﻝ‬
‫ﺍﳌﺘﻮﰲ‪ ،‬ﻭﺃﻣﺮ ﺍﳌﻐﻔﺮﺓ ﺃﻭ ﻋﺪﻣﻬﺎ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻼ ﺃﻧﺸﺪ ﺃﺑﻴﺎﺗﹰﺎ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺒﻌﺚ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻓﺘﻮﺍﺟ ـﺪ‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﺻﺎﺣﺐ ﺍﻟﺘﺮﲨﺔ ﻭﺧﺮ ﻣﻐﺸﻴﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻠ ـﻤﺎ ﺃﻓﺎﻕ ﻗﺎﻝ ﻟﻠﺮﺟﻞ‪ :‬ﺃﻋ ـﺪ‬
‫ﺍﻷﺑﻴﺎﺕ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺑﺸﺮﻁ ﺃﻥ ﺗﻀﻤﻦ ﱄ ﺍﳉﻨﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﺫﻟﻚ‬
‫ﺇﱄﹼ؛ ﻭﻟﻜﻦ ﺍﻃﻠﺐ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺍﳌﺎﻝ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻣ ـﺎ ﺃﺭﻳ ـﺪ ﺇﻻ‬
‫ﺍﳉﻨﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺣﺼﻞ ﻟﻨﺎ ﺷﻲﺀ ﻣﺎ ﻛﺮﻫﻨﺎ‪ ،‬ﻭﺩﻋﺎ ﻟﻪ ﺑﺎﳉﻨﺔ‪ ،‬ﻓﺤﺴﻨﺖ‬
‫ﺣﺎﻟﺔ ﺍﻟﺮﺟﻞ ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﻭﺷﻴﻌﻪ ﺻﺎﺣﺐ ﺍﻟﺘﺮﲨﺔ ﻭﺣﻀ ـﺮ‬
‫ﺩﻓﻨﻪ ﻭﺟﻠﺲ ﻋﻨﺪ ﻗﱪﻩ ﺳﺎﻋﺔ ﻓﺘﻐﲑ ﻭﺟﻬﻪ‪ ،‬ﺛ ـﻢ ﺿﺤﻚ ﻭﺍﺳﺘﺒﺸ ـﺮ‪،‬‬
‫ﻓﺴﺌﻞ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﻟ ـﻤﺎ ﺳﺄﻟﻪ ﺍﳌﻠﻜﺎﻥ ﻋﻦ ﺭﺑﻪ ﻗ ـﺎﻝ‪:‬‬

‫) ‪( ٢٦‬‬
‫ﺷﻴﺨﻲ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ‪ ،‬ﻓﺘﻌﺒﺖ ﻟﺬﻟﻚ‪ ،‬ﻓﺴﺄﻻﻩ ﺃﻳﻀﹰﺎ ﻓﺄﺟﺎﺏ ﺑﺬﻟﻚ‬
‫ﻓﻘﺎﻻ‪ :‬ﻣﺮﺣﺒﹰﺎ ﺑﻚ ﻭﺷﻴﺨﻚ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ‪ .‬ﺍﻧﺘﻬﺖ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﻫﻲ ﺍﻟﱵ ﻳﺪﻧﺪﻥ ﻋﻠﻴﻬﺎ ﺃﻗﻮﺍﻡ ﰲ ﻋﺼﺮﻧﺎ‪ ،‬ﻭﻣﻦ‬
‫ﺧﻼﻝ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻛﺘﺎﺑﺘﻬﺎ ﰲ ﻣﺆﻟﻔﺎ ﻢ ﻳﺆﻛ ـﺪﻭﻥ ﻓﺴ ـﺎﺩ‬
‫ﻋﻘﺎﺋﺪ ﺁﻝ ﺍﻟﺒﻴﺖ ﲝﻀﺮﻣﻮﺕ‪ ،‬ﺣﻴﺚ ﻳﺘﻮﳘﻮﻥ ﺃﻥ ﺍﻟﺸ ـﻴﺦ ﻋﺒﺪﺍﻟﹼﻠ ـﻪ‬
‫ﺑﺎﻋﻠﻮﻱ ﳚﻌﻞ ﻧﻔﺴﻪ ﻭﺳﻴﻠﺔ ﻗﺒﻮﻝ ﻋﻨﺪ ﺍﳊﺴﺎﺏ ﰲ ﺍﻟ ـﱪﺯﺥ‪ ،‬ﻭﻫ ـﺬﺍ‬
‫ﻟ ـﻢ ﻳﻘﻊ ﻟﻨﱯ ﻭﻻ ﻟ ـﻤﻠﻚ ﻣﻘﺮﺏ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﳓﻦ ﻋﻨﺪﻣﺎ‬
‫ﻧﺘﻨﺎﻭﻝ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻧﺮﻯ ﺃﻥ ﺍﳊﻜﺎﻳﺔ ﻟﻴﺴﺖ ﻣﻘﻴﺎﺱ ﺍﻟﻘﺒﻮﻝ ﺃﻭ ﺍﻟ ـﺮﺩ‬
‫ﳊﺎﻝ ﺍﻟﺮﺟﺎﻝ ﻟ ـﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺳﻠﻔﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﻣﻌﻨﺎ ﺍﻟﻨﻈ ـﺮ ﰲ ﻫ ـﺬﻩ‬
‫ﺍﳊﻜﺎﻳﺔ ﻣﻦ ﺑﺎﺏ ﺍﻓﺘﺮﺍﺽ ﺻﺤﺘﻬﺎ ﻭﺳﻼﻣﺔ ﻧﻘﻞ ﺍﻟﺮﻭﺍﺓ ﳍﺎ ﻓﺈﻧﻨﺎ ﻳﻘﻴﻨﹰﺎ ﻻ‬
‫ﻧﺮﻯ ﻓﻴﻬﺎ ﻣﺎ ﳜﺎﻟﻒ ﺍﻟﺸﺮﻉ ﺃﺻﻼﹰ‪ ،‬ﻭﻫﺬﺍ ﻧﺆﻛﺪﻩ ﺑﻌﺮﺽ ﺍﳊﻜﺎﻳ ـﺎﺕ‬
‫ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﻌﻠﻴﻞ ﺍﳌﻨﻄﻘﻲ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻨﺎ ﺻﺤﺔ ﻭﺭﻭﺩ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻋﻠﻰ‬
‫ﺃﻳﺪﻱ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻮﻗﻊ ﺍﻹﺷﻜﺎﻝ ﻟﺪﻯ ﺍﻟ ـﺒﻌﺾ‬
‫ﻫﻮ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﺿﻤﺎﻥ ﺍﳉﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳝﻠﻜﻪ ﺃﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻋﺪﺍ ﻭﻋ ـﻮﺩ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺑﺄﻣﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺭﲟﺎ ﻗﺎﺭﻥ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﳌﻌﺘﺮﺿﲔ ﻫﺬﺍ ﺍﻷﻣ ـﺮ‬
‫ﲟﺎ ﻳﻘﺎﻝ‪ :‬ﺻﻜﻮﻙ ﺍﻟﻐﻔﺮﺍﻥ ﻟﺪﻯ ﺍﳌﺴﻴﺤﻴﲔ‪.‬‬

‫) ‪( ٢٧‬‬
‫‪ -٢‬ﺍﻃﻼﻉ ﺍﻟﺸﻴﺦ ﺑﺎﻋﻠﻮﻱ ﻋﻠﻰ ﻣﺎ ﻳﺪﻭﺭ ﰲ ﺍﻟ ـﱪﺯﺥ ﻭﻫ ـﻮ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺗﻔﺎﻋﻠﻪ ﻣﻊ ﻣﺎ ﳚﺮﻱ ﺑﲔ ﺍﻟﻔﻘﲑ ﻭﺍﻟ ـﻤﻼﺋﻜﺔ‪.‬‬
‫‪ -٣‬ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﺑﻌﺪ ﺇﻳﺮﺍﺩ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ‪ :‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻴﺦ‪ ،‬ﳛﻔﻆ ﻣﺮﻳﺪﻩ ﺣﱴ ﺑﻌﺪ ﻣﻮﺗﻪ‪.‬‬
‫ﻗﻠﺖ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠ ـﻢ‪ :‬ﻻ ﻳﻮﺟﺪ ﰲ ﺳﻴﺎﻕ ﺍﳊﻜﺎﻳﺔ ﻣﺎ ﻳﺜﺒﺖ ﺿ ـﻤﺎﻥ‬
‫ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﺑﺎﳉﻨﺔ ﻟﻠﺮﺟﻞ ﺃﺻﻼﹰ‪ ،‬ﻓﺎﻟﺬﻱ ﺛﺒﺖ ﰲ ﻧ ـﺺ‬
‫ﺍﻟﻜﺮﺍﻣﺔ ﻗﻮﻻﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ‪) :‬ﻟﻴﺲ ﺫﻟﻚ ﺇﱄ ﻭﻟﻜﻦ ﺍﻃﻠﺐ‬
‫ﻑ ﻟﻨﻔﻲ‬
‫ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺍﳌﺎﻝ( ﻧﻔﻰ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻀﻤﺎﻥ‪،‬ﻭﻫﺬﺍ ﻭﺣﺪﻩ ﻛﺎ ٍ‬
‫ﻤﺔ ﺍﳌﻌﺮﺿﲔ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻟ ـﻤﺎ ﺃﺻﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺭﻏﺒﺘﻪ ﰲ ﺿﻤﺎﻥ ﺍﳉﻨ ـﺔ؛ ﻟ ـ ـﻢ‬
‫ﻳﻮﺍﻓﻘﻪ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺑﻐﻴﺘﻪ ﺑﺼﻴﻐﺔ ﺍﻟﻘﻄﻊ ﺃﻭ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﻀﻤﺎﻥ ﺑﻞ ﻗ ـﺎﻝ‬
‫ﻟﻪ‪) :‬ﺇﻥ ﺣﺼﻞ ﻟﻨﺎ ﺷﻲﺀ ﻣﺎ ﻛﺮﻫﻨﺎ‪ ،‬ﻭﺩﻋﺎ ﻟﻪ ﺑﺎﳉﻨﺔ ( ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺩﻻﻟﺔ‬
‫ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻷﺩﺏ ﻣﻊ ﺍﳌﻮﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺃﻥ ﺍﻷﻣ ـﺮ‬
‫ﻣﻘﺮﻭﻥ ﺑﺎﻟ ـﻤﺸﻴﺌﺔ‪ ،‬ﻭﺗﺒﻴﱢﻨﻪ ))ﺇﻥ(( ﺍﻟﺸﺮﻃﻴﺔ ﺛ ـﻢ ﺍﻟﺪﻋﺎﺀ ﺑﺎﳉﻨﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺃﻣﺮ ﻣﺴﻨﻮﻥ ﻭﻣﻄﻠﻮﺏ ﺷﺮﻋﹰﺎ‪.‬‬

‫) ‪( ٢٨‬‬
 ‫ﻭﺃﻣﺎ ﻣﺴﺄﻟﺔ ﺍﻟﻘﻮﻝ ﺑﺎﻃﻼﻉ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻣﺎ ﻳﺪﻭﺭ ﰲ ﻋﺎﻟ ـﻢ ﺍﻟﱪﺯﺥ‬
‫ﻓﺄﻣﺮ ﳛﺘ ـﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻠﻰ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﻃﻼﻉ ﻣﻦ ﺑﺎﺏ ﺍﻟﻜﺸﻒ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻟ ـﺪﻯ‬
‫ﺍﻷﻭﻟﻴﺎﺀ ﺑﺄﻣﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻥ ﻛﻞ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻻ ﻳﻘﺮﻭﻥ ﻫﺬﻩ ﺍﳌﺴ ـﺄﻟﺔ‬
‫ﻭﻻ ﻳﺆﻣﻨﻮﻥ ﺎ؛ ﻭﻟﻜﻦ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻷﺩﻟﺔ ﺗﺸﲑ ﺇﱃ ﺣﺼﻮﻝ ﻣﺜﻞ ﻫ ـﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﻟﺪﻯ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻟﺴﻨﺎ ﺑﺼﺪﺩ ﺇﺛﺒﺎﺕ ﺍﳊﺎﺩﺛ ـﺔ‪ ،‬ﻭﺇﳕ ـﺎ‬
‫ﺑﺼﺪﺩ ﺍﳌﻨﺎﻓﺤﺔ ﻋﻦ ﺷﺮﻑ ﺍﳌﺘﺮﺟﻢ ﻟﻪ ﻣﻦ ﻢ ﺍﻟﺘﺸ ـﺮﻳﻚ ﻭﺍﻟ ـﺘﻜﻔﲑ‬
‫ﻼ ﺿﺮﺏ ﺧﻴﻤﺘﻪ ﻋﻠﻰ ﻣﻜﺎﻥ ﻣﻦ‬ ‫ﺍﳌﻌﻠﻨﺔ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺭﺟ ﹰ‬
‫ﻼ ﻳﻘﺮﺃ ﲢﺘﻪ ﺑﺴﻮﺭﺓ ﺗﺒﺎﺭﻙ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﻤﺎﻉ ﻳﻘ ـﻴﲏﱞ‬ ‫ﺍﻷﺭﺽ ﻓﺴﻤﻊ ﺭﺟ ﹰ‬
‫ﺛﺎﺑﺖ ﻭﺇﻥ ﻛﺎﻥ ﳐﺎﻟﻔﹰﺎ ﻟﻠﻌﻘﻞ‪ ،‬ﻭﻟ ـﻤﺎ ﺟﺎﺀ ﺍﻟﺮﺟﻞ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﹼﻠ ـﻪ‬
‫ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠ ـﻢ ﻟﻴﺨﱪﻩ ﲟﺎ ﲰﻊ ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠ ـﻢ‬
‫ﲟﺎ ﻣﻌﻨﺎﻩ‪ )) :‬ﺫﺍﻙ ﺭﺟﻞ ﻛﺎﻥ ﻳﻘﺮﺅﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺄﹸﻋﻄِﻴﻬﺎ ﰲ ﻗ ـﱪﻩ‪، ((..‬‬
‫ﻭ ﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻭﻣﺜﻠﻪ ﻳﺴﻘﻂ ﺍﺣﺘﺠﺎﺝ ﺍﳌﺎﻧﻌﲔ ﻟﻠﺴﻤﺎﻉ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺳﻴﺎﻕ ﺍﳊﻜﺎﻳﺔ ﻣﺒﻴﻨﺔ ﺣﺪﺙ ﺍﻻﻃ ـﻼﻉ ﺩﻭﻥ ﺇﻇﻬ ـﺎﺭ‬
‫ﻼ ﺃﻥ ﺍﻟﺸﻴﺦ ﺃﺧﺬﺗﻪ ﺳِﻨﺔ ﻣ ـﻦ ﺍﻟﻨ ـﻮﻡ ‪،‬‬ ‫ﺍﻟﻜﻴﻔﻴﺔ‪ ،‬ﻓﺎﻟﺬﻱ ﳛﺘ ـﻤﻞ ﻋﻘ ﹰ‬
‫ﻓﺮﺃﻯ ﰲ ﺍﻟﺴِﻨﺔ ﻣﺎ ﻭﺭﺩ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﳏﺘ ـﻤﻞ ﻛ ـﻞ‬
‫ﺍﻻﺣﺘ ـﻤﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﺻﺢ ﻫﺬﺍ ﺍﻻﺣﺘ ـﻤﺎﻝ ﺍﻧﺘﻔﻰ ﺍﻻﺣﺘﺠ ـﺎﺝ ﻛﻠﻴ ـ ﹰﺔ‬

‫) ‪( ٢٩‬‬
‫ﺑﺒﻄﻼﻥ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻷﻥ ﻭﺭﻭﺩ ﻣﺜﻞ ﻫﺬﺍ ﰲ ﺍﳌﻨﺎﻡ ﻏﲑ ﻣﺴﺘﺤﻴﻞ‪ ،‬ﻭﻳﺆﻳﺪ‬
‫ﻫﺬﺍ ﻣﺎ ﺫﻛﺮ ﺃﻥ ﺍﻟﺸﻴﺦ ﺟﻠﺲ ﻋﻨﺪ ﻗﱪﻩ ﺳﺎﻋﺔ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳚﻌﻠﻨﺎ ﻧﺘﻘﺼﻰ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﻧﺮﺿﺨﻬﺎ ﻟﻠﺘﻌﻠﻴ ـﻞ ﺍﻟﻌﻘﻠ ـﻲ‬
‫ﻭﺍﻟ ـﻤﻨﻄﻘﻲ ﺇﺷﻔﺎﻗﻨﺎ ﺍﳊﻘﻴﻘﻲ ﻋﻠﻰ ﺃﻫﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻳﻦ ﺃﺻﺎ ﻢ‬
‫ﺍﻟﺘﺨﺒﻂ ﻭﻟﺰﻣﻬﻢ ﺍﻟﺘﺨﻮﺽ ﰲ ﺃﻫﻞ ﺍﻟﻠﹼﻪ‪ ،‬ﺑﺴﺒﺐ ﺳﻮﺀ ﺍﻟﻨﻮﺍﻳﺎ ﺍﳉﺎﺛ ـﻤﺔ‬
‫ﻋﻠﻰ ﲪﻠﺔ ﺍﻷﻗﻼﻡ ﻭﺑﻌﺾ ﺷﻴﻮﺥ ﺍﳌﻌﺮﻓﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪.‬‬

‫?¸‪ Çh½¤N@Êh_AÍɹ¤@G?dH¤aËp‬‬
‫ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﳌﻌﻤﱠﺮﻳﻦ)‪ (١‬ﺍﻟﺬﻳﻦ ﻣﺪ ﺍﻟﻠﹼﻪ‬
‫ﳍﻢ ﰲ ﺍﻟﻌﻤﺮ ﻣﻊ ﻧﺸﺎﻁ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺍﺟﺘ ـﻬﺎﺩ ﰲ‬
‫ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻭﻓﻌﻞ ﺍﳋﲑ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ :‬ﻛﻞ ﺷﻲﺀ ﻗﺼﺮ‬
‫ﻣﲏ ﺇﻻ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﱐ ﻻ ﺃﺑﺎﱄ ﺎ ﺃﻗﺒﻠﺖ ﺃﻡ ﺃﺩﺑﺮﺕ‪ ،‬ﻭﺇﳕﺎ ﻫ ـﻲ ﻣ ـﻦ‬
‫ﺍﳊﻨﺠﺮﺓ ﻭﻃﺎﻟﻊ ‪.‬‬

‫)‪ (١‬ﻗﺎﻝ ﰲ )) ﺍﳌﺸﺮﻉ (( ﺹ‪ : ١٩٣‬ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺷﻴﺦ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺍﻟﻌﻴﺪﺭﻭﺱ ﻳﻘﻮﻝ‪ :‬ﻣﺎ‬
‫ﺑﻠﻎ ﺃﺣﺪ ﻣﻦ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﻣﻦ ﺍﻟﻌﻤﺮ ﻣﺎ ﺑﻠﻎ ﻣﺸﺎﻫﲑﻫﻢ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻷﺳﺘﺎﺫ ﺍﻷﻋﻈ ـﻢ‬
‫ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ‪ ،‬ﻭﺷ ـﻴﺦ ﺍﻷﺷ ـﺮﺍﻑ ﻋﺒ ـﺪﺍﻟﺮﲪﻦ‬
‫ﺍﻟﺴﻘﺎﻑ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﺃﻃﻮﳍ ﻢ ﻋﻤﺮﹰﺍ‪.‬‬
‫) ‪( ٣٠‬‬
‫ﻭﻳﻌﲏ ﺑﻘﻮﻟﻪ‪) :‬ﻛﻞ ﺷﻲﺀ ﻗﺼﺮ ﻣﲏ( ﻳﻌﲏ ﻣﻦ ﺍﻟﻘﻮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺍﻟﺒﺪﻧﻴﺔ ﻟﻀﻌﻒ ﺟﺴﻤﻪ ‪ ،‬ﻣﻘﺎﺭﻧﺔ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻳ ـﺎﻡ ﺷ ـﺒﺎﺑﻪ ﻭﺃﻳ ـﺎﻡ‬
‫ﺍﺑﺘﺪﺍﺋﻪ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺫﻛﺮﺕ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﺃﻧﻪ ﻟ ـﻢ ﻳﺘﺄﺧﺮ ﺭﲪﻪ ﺍﻟﹼﻠ ـﻪ‬
‫ﰲ ﺃﺧﺮﻳﺎﺕ ﻋﻤﺮﻩ ﻋﻦ ﻃﺎﻋﺔ‪ ،‬ﻭﻻ ﺗﻘﺎﻋﺲ ﻋﻦ ﻓﻀﻴﻠﺔ‪ ،‬ﻭﻟﻪ ﴰﺎﺋ ـﻞ‬
‫ﻋﺎﻟﻴﺔ‪ ،‬ﺫﻛﺮ ﻣﻨﻬﺎ ﺻﺎﺣﺐ )) ﺍﳌﺸﺮﻉ (( )‪ (١٩١ :٢‬ﻗﻮﻟ ـﻪ‪ :‬ﻭﻛ ـﺎﻥ‬
‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﳛﺐ ﺍﻟﻄﻴﺐ ﺗﺸﻢ ﻣﻨﻪ ﺭﺍﺋﺤﺘﻪ ﻣﻦ ﺑﻌﺪ ﻓﻴﻌﺮﻑ ﺑﺬﻟﻚ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻴﺾ ﺍﻟﻠﻮﻥ ﻃﻮﻳﻞ ﺍﻟﻘﺎﻣﺔ ﺻﺒﻴﺢ ﺍﻟﻮﺟﻪ ﻭﺍﺳﻊ ﺍﻟﻌﻴﻨﲔ ﻓﺼ ـﻴﺢ‬
‫ﺍﻟﺴﺎﻥ ﺛﺒﺖ ﺍﳉﻨﺎﻥ ﻛﺚ ﺍﻟﻠﺤﻴﺔ ﻲ ﺍﳌﻨﻈﺮ ﻛﺜﲑ ﺍﻟﺘﺒﺴﻢ ﻋﻨﺪ ﻟﻘﺎﺀ ﻛﻞ‬
‫ﺃﺣﺪ‪ ،‬ﻣﺪﺣﻪ ﻓﻀﻼﺀ ﺯﻣﺎﻧﻪ ﺑﻐﺮﺭ ﺍﻟﻘﺼﺎﺋﺪ ﻟﻮ ﺍﺟﺘ ـ ـﻤﻌﺖ ﻟﻜﺎﻧ ـﺖ‬
‫ﺩﻳﻮﺍﻧﹰﺎ ﻋﻈﻴﻤﹰﺎ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻓﻤﻨﺎﻗﺒﻪ ﻛﺜﲑﺓ ﻭﴰﺎﺋﻠﻪ ﺃﺟﻠﻰ ﻣﻦ ﴰ ـﺲ ﺍﻟﻈﻬ ـﲑﺓ‪،‬‬
‫ﻭﻟ ـﻢ ﺗﺰﻝ ﺭﺑﺎﻉ ﺍﻟﺸﺮﻉ ﻣﻌﻤﻮﺭﺓ ﺑﻮﺟﻮﺩﻩ‪ ،‬ﻭﺭﻳﺎﺽ ﺍﻟﻔﻀﻞ ﻣﻐﻤﻮﺭﺓ‬
‫ﲜﻮﺩﻩ‪ ،‬ﻳﻠﻘﻲ ﺩﺭﻭﺳﹰﺎ ﻭﻳﺪﻳﺮ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻮﺍﺭﻑ ﻛﺆﻭﺳﺎﹰ‪،‬‬
‫ﺇﱃ ﺃﻥ ﻓﺮﻏﺖ ﻣﺪﺗﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ ﰲ ﺟ ـﻮﺍﺭ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﻔﺎﺭ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺭﲪﺔ ﺍﻷﺑﺮﺍﺭ‪ ،‬ﻭﻛﺎﻥ ﺍﻧﺘﻘﺎﻟﻪ ﻳ ـﻮﻡ ﺍﻷﺭﺑﻌ ـﺎﺀ‬
‫ﻣﻨﺘﺼﻒ ﺷﻬﺮ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﺳﺒﻊ ﻣﺌﺔ ‪، ٧٣١‬‬

‫) ‪( ٣١‬‬
‫ﻭﻛﺎﻥ ﻳﻮﻣﹰﺎ ﻣﺸﻬﻮﺩﹰﺍ ﻣﻦ ﺿﺠﻴﺞ ﺍﻷﻧﺎﻡ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻀ ـﻌﻔﺎﺀ‬
‫ﻭﺍﻷﻳﺘﺎﻡ‪ ،‬ﻭﺷﻴﻌﻪ ﺧﻼﺋﻖ ﻻ ﳛﺼﻮﻥ‪ ،‬ﻭﺩﻓﻦ ﲜﺎﻧﺐ ﻗﱪ ﺟﺪﻩ ﺍﻷﺳ ـﺘﺎﺫ‬
‫ﺍﻷﻋﻈﻢ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮﻩ ﻳﻮﻡ ﻭﻓﺎﺗﻪ ﺛﻼﺛﺎ ﻭﺗﺴﻌﲔ ﺳﻨﺔ‪ ،‬ﺃﻭ‬
‫ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﺳﻨﺔ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻣﺮ ﻣﻦ ﺧﻼﻑ ﰲ ﻋﺎﻡ ﻭﻻﺩﺗﻪ)‪.(١‬‬
‫ﻣﺪﺣﻪ ﺻﺎﺣﺐ )) ﺍﻟﻐﺮﺭ (( ﺑﺄﺑﻴﺎﺕ ﻃﻮﻳﻠﺔ ﳔﺘﺎﺭ ﻣﻨﻬﺎ ﻃﺮﻓﹰﺎ ﺻﺎﳊﹰﺎ‪:‬‬
‫ﺳﻼﻡ ﻋﻠﻴ ـﻪ ﺑﺎﻟﻌﺸ ـ ﱢﻲ ﻭﺑ ـﺎﻛ ِﺮ‬ ‫ﺳﻼﻡ ﻋﻠﻰ ﻧﺴ ِﻞ ﺍﻟﺸﻴﻮﺥ ﺍﻷﻛﺎﺑ ِﺮ‬
‫ﺶ ﺍﳌ ـﻮﺍﻃ ِﺮ‬
‫ﺳﻼﻡ ﻋﻠﻴﻪ ﻋ ﱠﺪ ﹶﻃ ـ ﱢ‬ ‫ﺥ ﹶﺃِﺑ ـﻴﻬِﻢ‬
‫ﺳﻼﻡ ﻋﻠﻰ ﺷﻴ ِﺦ ﺍﻟﺸﻴﻮ ِ‬
‫ﻒ ﺍﻟﺘﱡﻘﻰ ﻭﺍﻟﺒﺼﺎﺋ ِﺮ‬
‫ﺇﻣﺎ ِﻡ ﺍﳍﺪﻯ ﻛﻬ ِ‬ ‫ﺏ ﻭﺍﺣ ِﺪ ﻋﺼﺮِﻩ‬
‫ﺳﻼﻡ ﻋﻠﻰ ﺍﻷﻭﺍ ِ‬
‫ﺃﺏ ﻟﻠﻴﺘ ــﺎﻣﻰ ﻭﺍﻷﺭﺍﻣ ـ ِﻞ ﻳﺎﺳ ـ ِﺮ‬ ‫ﲔ ﻋﻴِﻨﻬِﻢ‬
‫ﺳﻼﻡ ﻋﻠﻰ ﻛﻨ ـﺰ ﺍﳌﺴﺎﻛ ِ‬
‫ﺖ ﺍﳍﻮﺍﺟ ِﺮ‬
‫ﻒ ﺻﻮﺍﻡ ﺑﻮ ﹾﻗ ِ‬
‫ﻭﰲ ﺍﻟﺼﻴ ِ‬ ‫ﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻘﹶﻮﺍ ِﻡ ﰲ ﻧﺴ ِﻖ ﺍﻟﺪﱡﺟﻰ‬
‫ﺗﺮﻗﻰ ﺇﱃ ﺍﻟﻌﻠﹾﻴﺎ ﺑﻔﹶﺨ ـ ِﺮ ﻣﻔ ـﺎ ِﺧ ِﺮ‬ ‫ﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺤﺮﻳ ـ ِﺮ ﻭﺍﻟﻔﺎﺿ ـ ِﻞ‬
‫ﺇﺫﺍ ﻧﺎﺏ ﺧﻄﹾﺐ ﻣﺆِﻟ ـﻢ ﻟﻠﻌﺸﺎﺋ ِﺮ‬ ‫ﻋﻈﻴﻢ ﺍﻟﺘﱡﻘﻰ ﻭﺍﻟﺰﱡﻫ ِﺪ ﻟﻠﺨ ﹾﻠ ِﻖ ﻣﻌ ِﻘ ﹲﻞ‬
‫ﺑﺈﻓﻀﺎﻟِﻪ ﺍﻷﻗﻄﺎﺏ ﻋﲔ ﺍﻟ ـﺪﻭﺍﺋ ِﺮ‬ ‫ﻛﺜﲑ ﺍﻟﺴﱠﺨﺎ ﲝﺮ ﺧِﻀ ﻢﱞ ﺇﺫﺍ ﻃﹶﻤﻰ‬
‫ﻫﻮ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﹼﻠ ِﻪ ﳒ ـ ﹲﻞ ﻟِﺒ ـﺎِﻗ ِﺮ‬ ‫ﻳﻘﻮﻡ ﻣﻘﺎﻣﹰﺎ ﻟ ـﻢ ﻳﻘﹸﻢ ﻓﻴﻪ ﻏ ـﲑﻩ‬
‫ﲰﺎ َﺀ ﺍﳌﻌﺎﱄ ﻣﺎ ﻟﹶﻪ ِﻣ ـﻦ ﻣﻨ ـﺎ ِﻇ ِﺮ‬ ‫ﻱ ﺍﳍﻤﺎ ِﻡ ﺍﻟ ـﺬﻱ ﲰ ـﺎ‬
‫ﺳﻼﻟ ﹸﺔ ﻋﻠﻮ ﱢ‬

‫)‪ (١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ‪. ١٩٣-١٩٢‬‬

‫) ‪( ٣٢‬‬
 ‫‪ Íɹ¤@G?dH¤»C‬‬
‫ﻳﻄﻠﻖ ﻫﺬﺍ ﺍﻟﻠﻘﺐ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺑﻴﻮﺕ ﺍﻟﺴﺎﺩﺓ ﺑ ـﻨ ـﻲ ﻋﻠﻮﻱ ﻣﻦ‬
‫ﺫﺭﻳﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ‪ ،‬ﻭﻗﺪ ﺧﺪﻣﺖ ﺳﻠﺴﻠﺔ ﺃﻧﺴﺎ ﻢ ﺧﺪﻣ ـﺔ‬
‫ﺟﻠﻴﻠﺔ ﰲ ﻛﺎﻓﺔ ﻛﺘﺐ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻟ ـﻤﺸﺠﺮﺍﺕ ﺍﳋﺎﺻ ـﺔ ﺑﺎﻟﺴ ـﺎﺩﺓ‬
‫ﺑ ـﻨ ـﻲ ﻋﻠﻮﻱ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺁﺧﺮ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﺧﺪﻣﺔ ﻭﺗﺮﺗﻴﺒﹰﺎ ﻛﺘﺎﺏ‬
‫))ﴰﺲ ﺍﻟﻈﻬﲑﺓ(( ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺿﻴﺎﺀ ﺷ ـﻬﺎﺏ‪ ،‬ﻭﻣﻨ ـﻪ‬
‫ﺍﺳﺘﻔﺪﻧﺎ ﺭﺅﻭﺱ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻨﻘﻮﻟﺔ ﻫﻨﺎ ﻋ ـﻦ ﺍﻟﺴ ـﺎﺩﺓ ﺁﻝ ﻋﺒﺪﺍﻟﹼﻠ ـﻪ‬
‫ﺑﺎﻋﻠﻮﻱ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺼﺮﻧﺎ ﺍﻟﻨﻘﻞ ﻋﻨﻬﻢ ﺍﺧﺘﺼﺎﺭﹰﺍ ﻳﺘﻼﺀﻡ ﻣﻊ ﻣﻮﺿ ـﻮﻉ‬
‫ﲝﺜﻨﺎ ﻫﻨﺎ ﲝﻴﺚ ﻟ ـﻢ ﻧﺴﺘﻄﺮﺩ ﺇﱃ ﺫﻛﺮ ﺗﻔﺎﺻﻴﻞ ﺍﻟﺘﺮﺍﺟﻢ ﻋﻦ ﺍﻟﺒﻴﻮﺕ‬
‫ﺃﻭ ﻣﻦ ﻇﻬﺮ ﻣﻨﻬﻢ‪ ،‬ﺑﻞ ﺍﻛﺘﻔﻴﻨﺎ ﺑﺎﻹﺷﺎﺭﺓ ﺇﱃ ﻣﺴﻤﻰ ﺍﻟﻌﺎﺋﻼﺕ ﻓﻘ ـﻂ‪،‬‬
‫ﻭﻧﻨﺼﺢ ﺍﻟﺮﺍﻏﺐ ﰲ ﺍﻟﺘﻮﺳﻊ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﺍﻟﺘﻔﺼ ـﻴﻠﻴﺔ ﻋ ـﻦ ﺫﺭﻳ ـﺔ ﺁﻝ‬
‫ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﻭﻓﺮﻭﻋﻬﻢ ﻭﺗﺮﺍﺟﻢ ﺷﺨﺼ ـﻴﺎﺕ ﺍﻟﺒ ـﺎﺭﺯﻳﻦ ﻣﻨ ـﻬﻢ‬
‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎ ﻓﻔﻴﻪ ﺍﻟﻐﻨﻴﺔ ﻭﺍﻟﻜﻔﺎﻳﺔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ‪.‬‬
‫‬

‫) ‪( ٣٣‬‬
 ‫‪ Íɹ¤@G?dH¤»CNÉËGºl¹lK‬‬
‫ﺫﻛﺮ ﺻﺎﺣﺐ )) ﴰﺲ ﺍﻟﻈﻬﲑﺓ (( )‪ (٣٣٧ :٢‬ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﹼﻠ ـﻪ‬
‫ﺑﺎﻋﻠﻮﻱ ﻟﻪ ﺛﻼﺛﺔ ﺑ ـﻨ ـﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﲪﺪ ‪ ،‬ﻭﻷﲪﺪ ﺍﺑﻦ ﻭﺍﺣﺪ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺎﺳﻚ ﳏﻤﺪ ﲨ ـﻞ‬
‫ﺍﻟﻠﻴﻞ ﻣﻘﺪﻡ ﺗﺮﺑﺔ ﻗﹶﺴﻢ‪ ،‬ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ، ٧٨٧‬ﻭﻟ ـﻤﺤﻤﺪ ﺍﺑ ـﻦ ﻫ ـﻮ‬
‫ﻋﺒﺪﺍﻟﻠﹼﻪ‪ ،‬ﻭﻟﻌﺒﺪﺍﻟﻠﹼﻪ ﺍﺑﻦ ﻫﻮ ﺃﲪﺪ‪ ،‬ﻭﻗﺪ ﺍﻧﻘﺮﺿﻮﺍ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺍﳌﺘﻮﰱ ﺑﺘﺮﱘ ﺳﻨﺔ ‪ ، ٧٨٤‬ﻭﻟ ـﻪ ﺃﺭﺑﻌ ـﺔ‬
‫ﺑ ـﻨ ـﲔ ﻭﻫﻢ ﳏﻤﺪ ﻗﺮﻧﺪﱄ‪ ،‬ﻭﺃﲪﺪ‪ ،‬ﻭﻋﺒﺪﺍﻟﺮﲪﻦ‪ ،‬ﻭﻗﺪ ﺍﻧﻘﺮﺿﻮﺍ ‪.‬‬
‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﺒﺪﺍﻟﻠﹼﻪ‪ ،‬ﻟﻪ ﺍﺑﻨﺎﻥ‪ :‬ﺃﲪﺪ‪ ،‬ﺍﻧﻘ ـﺮﺽ‪ ،‬ﻭﻋﻠ ـﻮﻱ ﺍﻟﺸ ـﻬﲑ‬
‫ﺑﺎﻟﺸﻴﺒﺔ‪ ،‬ﻟﻪ ﺳﺘﺔ ﺑ ـﻨ ـﲔ‪ ،‬ﺃﺭﺑﻌﺔ ﻣﻨﻬﻢ ﺃﻋﻘﺒﻮﺍ‪ ،‬ﻭﺍﺛﻨﺎﻥ ﺍﻧﻘﺮﺿﻮﺍ‪ ،‬ﻭﻣﻦ‬
‫ﻫﺆﻻﺀ ﺍﻷﺭﺑﻌﺔ ﺗﻔﺮﻉ ﺃﺑﻨﺎﺀ ﻭﺃﺣﻔﺎﺩ ﺁﻝ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ ﻋﻠﻰ ﺍﻟﻨﺤ ـﻮ‬
‫ﺍﻟﺘﺎﱄ‪:‬‬
‫‪ -١‬ﺁﻝ ﺍﻟﺸﻴﺒﺔ‪ ،‬ﻭﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﻋﻠﻮﻱ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ‬
‫ﺑﺎﻋﻠﻮﻱ)‪.(١‬‬
‫‪ -٢‬ﺁﻝ ﺍﳌﺴﻴﻠﺔ ﺑﺎﻟﺴﻮﺍﺣﻞ ﻭﻏﲑﻫﺎ‪ ،‬ﻳﻨﺘﺴ ـﺒﻮﻥ ﺇﱃ ﳏﻤ ـﺪ ﺑ ـﻦ‬
‫ﻋﻠﻮﻱ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ)‪. (١‬‬

‫)‪ (١‬ﺭﺍﺟﻊ )) ﴰﺲ ﺍﻟﻈﻬﲑﺓ (( )‪. (٣٣٨ :١‬‬

‫) ‪( ٣٤‬‬
 ‫‪ -٣‬ﺁﻝ ﺑﺎﺭﻭﻡ ﺑﺪﻭﻋﻦ ﺑﺒﻼﺩ ﺍﳌﺎﺀ ﻭﺑﺎﳍﻨ ـﺪ ﻭﺍﳊﺠ ـﺎﺯ ﻭﻏﲑﻫ ـﺎ‪،‬‬
‫ﻳﻨﺘﺴﺒﻮﻥ ﺃﻳﻀﹰﺎ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﻋﻠﻮﻱ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ)‪.(٢‬‬
‫‪ -٤‬ﺁﻝ ﺍﻟﺸﻠﹼﻲ‪ ،‬ﻭﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﺴﻴﺪ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺑﻜ ـﺮ ﺑ ـﻦ‬
‫ﻋﻠﻮﻱ ﺍﻟﺸﻬﲑ ﺑﺎﻟﺸﻠﹼﻲ)‪.(٣‬‬
‫‪ -٥‬ﺁﻝ ﺑﻦ ﺟﻨﻴﺪ‪ ،‬ﻭﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻗﺴﻢ ﺑ ـﻦ‬
‫ﻋﻠﻮﻱ ﺍﻟﺸﻴﺒﺔ)‪.(٤‬‬
‫‪ -٦‬ﺁﻝ ﺍﻷﺧﻀﺮ‪ ،‬ﻭﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻗﺴﻢ ﺑ ـﻦ‬
‫ﻋﻠﻮﻱ ﺍﻟﺸﻴﺒﺔ)‪ ،(٥‬ﻭﻣﻨﻬﻢ ﺁﻝ ﺟﻨﻴﺪ ﺍﻷﺧﻀ ـﺮ ﺑﺴ ـﻴﺤﻮﺕ ﻭﺩﺛﻴﻨ ـﺔ‬
‫ﻭﺍﻟﻌﻮﺍﻟﻖ ﻭﻏﲑﻫﺎ‪.‬‬
‫‪ -٧‬ﺁﻝ ﺍﳉﻴﻼﱐ ﲟﺮﺧﺔ ﻭﺩﻭﻋﻦ ﺑﺮﺣﺎﺏ ﻭﻟﻴﺴﺮ‪ ،‬ﻳﺮﺟﻌﻮﻥ ﺃﻳﻀ ـﹰﺎ‬
‫ﺇﱃ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻗﺴﻢ ﺑﻦ ﻋﻠﻮﻱ ﺍﻟﺸﻴﺒﺔ)‪.(٦‬‬

‫)‪ (١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫)‪ (٣‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(٣٤٤-٣٣٩ :١‬‬
‫)‪ (٤‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(٣٤٧ :١‬‬
‫)‪ (٥‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(٣٤٨ :١‬‬
‫)‪ (٦‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(٣٥٠ :١‬‬
‫) ‪( ٣٥‬‬
‫‪ -٨‬ﺁﻝ ﲪﺪﻭﻥ ﺑﺎﳊﺒﺸﺔ‪ ،‬ﻭﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﲪﺪﻭﻥ ﺑ ـﻦ‬
‫ﻋﻠﻮﻱ ﺑﻦ ﳏﻤﺪ ﺍﳌﻌﻠ ـﻢ ﺑﻦ ﻋﻠﻲ ﺟﺤﺪﺏ ﺑ ـﻦ ﻋﺒ ـﺪﺍﻟﺮﲪﻦ ﺑ ـﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ)‪.(١‬‬
‫‪ -٩‬ﺁﻝ ﺧﺮﺩ ﺑﺘﺮﱘ ﻭﺩﻭﻋﻦ ﻭﺟﺎﻭﺍ ﻭﻓﺎﻟﻴﻤﺒﺎﻧﻎ ﻭﻛﻼﻧﱳ ﻭﺳ ـﻮﻣﺰ‬
‫ﻭﺑﺎﱄ‪ ،‬ﻭﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﺴﻴﺪ ﺯﻳﻦ ﺑﻦ ﻋﻠﻲ ﺧﺮﺩ ﺑﻦ ﳏﻤﺪ ﲪﻴﺪﺍﻥ ﺑﻦ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ)‪.(٢‬‬
‫‪ -١٠‬ﺁﻝ ﺑﺎﺭﻗﺒﺔ ﺑﺘﺮﱘ ﻭﺍﳍﻨﺪ ﻭﺟﺎﻭﺍ ﻭﲜﺎﻣﱯ ﻭﺷﺮﺑﻮﻥ ﻭﻓﺎﻟﻴﻤﺒﺎﻧﻎ‬
‫ﻭﺳﻴﺎﻙ ﻭﺭﻳﺎﻭ ﻭﺳﻮﺭﺍﺑﺎﻳﺎ ﻭﻓﻜﻠﻮﻧﱳ‪ ،‬ﻭﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﺴ ـﻴﺪ ﻋﻤ ـﺮ‬
‫ﺑﺎﺭﻗﺒﺔ ﺑﻦ ﺃﲪﺪ ﺍﻷﻛﺴﺢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﻋﻠﻮﻱ)‪.(٣‬‬
‫‪ -١١‬ﺁﻝ ﺑﺎﻋﺒﻮﺩ ﺩﲜﺎﻥ‪ ،‬ﺑﻘﺴﻢ ﻭﺍﻟﻐﻴﻈﺔ ﻭﻇﻔﺎﺭ ﻭﺟﺎﻭﺍ‪ ،‬ﻭﻳﻨﺘﺴﺒﻮﻥ‬
‫ﺇﱃ ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺩﲜﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻷﻛﺴﺢ ﺑﻦ ﳏﻤ ـﺪ ﺑ ـﻦ ﻋﺒﺪﺍﻟﹼﻠ ـﻪ‬
‫ﺑﺎﻋﻠﻮﻱ)‪.(٤‬‬

‫)‪ (١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(٣٥٤-٣٥٣ :١‬‬

‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(٣٥٥ :١‬‬
‫)‪ (٣‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪. (٣٥٥ :١‬‬
‫)‪ (٤‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪ (٣٥٩ :١‬ﺣﺎﺷﻴﺔ‪.‬‬
‫) ‪( ٣٦‬‬
‫‪ -١٢‬ﺁﻝ ﺍﳌﻨﻔﺮ ﺑﺘﺮﱘ ﻭﻣﻼﺑﺮ ﻭﺟﺎﻭﺍ ﻭﳊﺞ ﻭﺍﳊﺒﺸ ـﺔ ﻭﺍﳊﺠ ـﺎﺯ‬
‫ﻭﺯﻳﻠﻊ ﻭﺍﻟﻴﻤﻦ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﳏﻘﻖ )) ﴰﺲ ﺍﻟﻈﻬﲑﺓ (( ﺃﻥ ﺃﺳﺮﺓ ﺁﻝ ﺍﳌﻨﻔﺮ‬
‫ﺗﺸﻌﺒﺖ ﺇﱃ ﻓﺮﻭﻉ ﻭﻫﻢ‪:‬‬
‫‪ -١‬ﺁﻝ ﺍﳌﺸﻬﻮﺭ ﻣﺮﺯﻕ ﺑﺸﺒﺎﻡ ﻭﺑﺎﻧﻘﻴﻞ ﲜﺎﻭﺍ‪.‬‬
‫‪ -٢‬ﺁﻝ ﻓﺪﻋﻖ ﺑﺎﳍﻨﺪ ﻭﺳﻘﻄﺮﺍ ﻭﺣﺒﺎﻥ ﻭﺍﻟﻌﻮﺍﻟﻖ ﻭﺷﻘﺮﺓ‪.‬‬
‫‪ -٣‬ﺁﻝ ﺃﰊ ﳕﻲ ﺑﺎﳊﺒﺸﺔ ﻭﺍﻟﺸﺤﺮ ﻭﺍﻟﻐﻴ ـﻞ ﻭﺍﻟ ـ ـﻤﻜﻼ‬
‫ﻭﺣﺠﺮ ﻭﺃﺣﻮﺭ ﻭﺍﳍﻨﺪ ﻭﻇﻔﺎﺭ‪.‬‬
‫‪ -٤‬ﺁﻝ ﻣﻄﻬﺮ ﺑﻘﺴﻢ ﻭﺟﺎﻭﻩ ﻭﺍﳍﻨﺪ ﻭﺍﻟﺸﺤﺮ‪.‬‬
‫‪ -٥‬ﺁﻝ ﻣﺪﳛﺞ ﺑﺘﺮﱘ ﻭﺍﻟﺮﻳﺪﺓ ﻭﺟﺎﻭﺍ ﻭﺍﻟﻴﻤﻦ ﻭﺍﳍﻨﺪ‪.‬‬
‫‪ -٦‬ﺁﻝ ﺑﻦ ﺣﺎﻣﺪ ﺑﺘﺮﱘ ﻭﻣﻼﺑﺮ ﻭﺟﺎﻭﺍ ‪.‬‬
‫‪ -٧‬ﺁﻝ ﻣﺪﻫﺮ ﺑﻈﻔﺎﺭ ﻭﻣﻜﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﺑﻴﺖ ﻭﺍﺣﺪ ﺑﺄﺣﻮﺭ‪.‬‬

‫) ‪( ٣٧‬‬
( ٣٨ )
( ٣٩ )
 ‫‬
‫?¸­‪ nhÅ‬‬

‫‪٥‬‬ ‫ﺍﳌﻄﻠﻊ ﺍﻟﻘﺮﺁﱐ‬

‫‪٧‬‬ ‫ﺍﻹﻫﺪﺍﺀ‬
‫‪٩‬‬ ‫ﺷﺎﻫﺪ ﺍﳊﺎﻝ‬
‫‪١١‬‬ ‫ﺍﳌﺪﺧﻞ‬
‫‪١٢‬‬ ‫ﻣﻦ ﻫﻮ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ ؟‬
‫‪١٤‬‬ ‫ﺭﺣﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ ﻣﻦ ﺣﻀﺮﻣﻮﺕ‬
‫‪١٥‬‬ ‫ﺍﺳﺘﻘﺮﺍﺭﻩ ﺑﺎﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ‬
‫‪١٦‬‬ ‫ﺑﻌﺾ ﻣﻨﺎﻗﺒﻪ ﻭﺃﺣﻮﺍﻟﻪ‬
‫‪١٩‬‬ ‫ﺑﻌﺾ ﺗﻼﻣﺬﺗﻪ‬
‫‪٢٠‬‬ ‫ﺗﺮﺗﻴﺐ ﺃﻭﻗﺎﺗﻪ ﻭﻣﺎﻗﺎﻟﻪ ﺑﻌﺾ ﺍﻟﺸﻴﻮﺥ ﻋﻦ ﺫﻟﻚ‬
‫‪٢٢‬‬ ‫ﻣﺎ ﻧﺴﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﻧﻔﻌﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ‬
‫‪٢٥‬‬ ‫ﳕﻮﺫﺝ ﻣﻦ ﻛﺮﺍﻣﺎﺕ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ‬
‫‪٣٠‬‬ ‫ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ ﰲ ﺃﺧﺮﻳﺎﺕ ﻋﻤﺮﻩ‬
‫‪٣٢‬‬ ‫ﺁﻝ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ‬
‫‪٣٣‬‬ ‫ﺗﺴﻠﺴﻞ ﺑﻴﻮﺕ ﺁﻝ ﻋﺒﺪﺍﻪﻠﻟ ﺑﺎﻋﻠﻮﻱ‬

‫) ‪( ٤٠‬‬