‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬ ‫ﺩ‪ .

‬ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬

‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ‬

‫ﻋﻨﺪ ﺍﳊﻼﺝ‬

‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬

‫ﺟﺎﻣﻌﺔ ﺍﻟﻘﺎﺩﺳﻴﺔ‪ /‬ﻛﻠﻴﺔ ﺍﻟﱰﺑﻴﺔ‬
‫ﲤﻬﻴﺪ ‪:‬‬
‫ﻫﻨﺎﻟﻙ ﻤﺩﺭﺴﺘﺎﻥ ﺼﻭﻓﻴﺘﺎﻥ ﻜﺎﻨﺘﺎ ﻗﺩ ﺍﺴﻬﻤﺘﺎ ﻓﻲ ﻨﻤﻭ ﻭﺘﻁﻭﺭ ﺍﻟﺘﺼﻭﻑ ﻓﻲ ﺍﻟﻤﺸﺭﻕ ﺍﻻﺴﻼﻤﻲ‪ ،‬ﺍﻟﻤﺩﺭﺴﺔ ﺍﻻﻭﻟﻰ ﻤﺩﺭﺴﺔ‬
‫ﺒﻐﺩﺍﺩ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﺩﺭﺴﺔ ﻋﻘﻠﻴﺔ ﻓﻠﺴﻔﻴﺔ ﺘﺄﺴﺴﺕ ﻓﻲ ﺒﻼﺩ ﺍﻟﻤﺸﺭﻕ ﻋﻠﻰ ﺃﺴﺎﺱ ﺘﺭﺒﻭﻱ ﻓﻠﺴﻔﻲ ﺜﻘـﺎﻓﻲ ﻓـﻀﻼﹰ ﻋـﻥ ﺍﻟﻤـﻨﻬﺞ‬
‫ﺍﻟﺯﻫﺩﻱ ﺍﻟﻀﺭﻭﺭﻱ ﻻﻋﺎﺩﺓ ﺍﻟﺘﺼﻭﻑ ﻭﻤﻥ ﺍﺒﺭﺯ ﺍﻗﻁﺎﺏ ﻫﺫﻩ ﺍﻟﻤﺩﺭﺴﺔ ﻤﻌﺭﻭﻑ ﺍﻟﻜﺭﺨﻲ )ﺕ‪٢٠٠‬ﻫـ(‪ ،‬ﻭﺍﻟﺤـﺎﺭﺙ ﺍﻟﻤﺤﺎﺴـﺒﻲ‬
‫)ﺕ‪٢٤٣‬ﻫـ( ﻭﺍﻟﺠﻨﻴﺩ ﺍﻟﺒﻐﺩﺍﺩﻱ )ﺕ‪٢٩٧‬ﻫـ(‪.‬‬
‫ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻤﺩﺭﺴﺔ ﻨﻴﺴﺎﺒﻭﺭ ﺍﻟﺘﻲ ﺍﻗﺎﻤﺕ ﻜﻴﺎﻨﻬﺎ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻗﺭﺏ ﺍﻟﻰ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﻌﻤﻠـﻲ ﺍﻻﻨﻔﻌـﺎﻟﻲ ﻤﻨـﻪ ﺍﻟـﻰ‬
‫ﺍﻟﺼﺩﻭﺭ ﻋﻥ ﺍﻟﻌﻘل ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻴﺒﺩﻭ ﻨﻭﻋﺎﹰ ﺍﻭﻻﹰ ﺍﻟﻰ ﺍﻟﻔﻨﺎﺀ ﺒﻤﺎ ﻓﻴﻪ ﻤﻥ ﻓﻜﺭﺓ ﺍﻨﻜﺎﺭ ﺍﻟﺫﺍﺕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻓﻨـﺎﺀﺍﹰ‬
‫ﺠﺯﺌﻴﺎﹰ ﻋﻤﻠﻴﺎﹰ ﻭﺫﻟﻙ ﺒﺎﻓﻨﺎﺀ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻭﻻﹰ‪ ،‬ﻭﺴﻴﺭﺍﹰ ﺒﻬﺫﺍ ﺍﻟﻤﻨﻁﻠﻕ ﻤﻊ ﺍﻟﺘﻭﺠﻪ ﺍﻟﻰ ﺍﻟﻤﺜل ﺍﻻﻋﻠﻰ‪ ،‬ﻭﻜـﺎﻥ ﻤـﻥ ﺍﺸـﻬﺭ‬
‫ﺍﺭﻜﺎﻨﻬﺎ‪ .‬ﺍﺒﻭ ﻴﺯﻴﺩ ﺍﻟﺒﺴﻁﺎﻤﻲ )ﺕ‪٢٦١‬ﻫـ( ﻭﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﻨﺼﻭﺭ ﺍﻟﺤﻼﺝ )ﺕ‪٣٠٩‬ﻫـ( ﻭﺍﻟﺫﻱ ﻨﺤﻥ ﺒﺼﺩﺩ ﺍﻟﺒﺤﺙ ﻋﻥ ﺴـﻴﺭﺘﻪ‬
‫ﻭﺘﺼﻭﻓﻪ ﻭﺘﻔﻠﺴﻔﻪ ﺍﻟﺫﻱ ﺸﻁﺢ ﺒﻪ ﺍﻟﻜﺜﻴﺭ‪ ،‬ﻭﺨﺭﺝ ﻋﻥ ﺍﻟﻤﺄﻟﻭﻑ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻤﺸﺭﻓﺔ‪ ،‬ﻭﺍﻟﺤﻼﺝ ﺼـﺎﺤﺏ ﻓﻜـﺭﺓ‬
‫ﺍﻟﺤﻠﻭل ﻭﺼﺎﺤﺏ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻤﻠﻲ ﺍﻟﻤﺘﻁﻭﺭ ﻋﻥ ﺍﻟﻔﺘﻭﺓ ﻭﺍﻟﻤﻼﻤﺘﻴﺔ ﺍﻟﺘﻲ ﺍﺴﺎﺴﻬﺎ ﺘﻤﻬﻴﺩ ﺍﻟﺴﺒﻴل ﺍﻤﺎﻡ ﺍﻟـﺼﻭﻓﻴﺔ ﻟﻠﻭﺼـﻭل ﺍﻟـﻰ‬
‫ﺍﻟﻤﺜل ﺍﻻﻋﻠﻰ ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﺍﻟﻔﻨﺎﺀ ﻋﻠﻰ ﺍﺴﺎﺱ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﻤﻁﻠﻘﺔ ﺘﺠﺎﻩ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﺍﻻﻴﺠﺎﺒﻴﺔ ﺍﻟﻤﻁﻠﻘﺔ ﺘﺠﺎﻩ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺭﻭﺤﻲ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ‬
‫ﻭﺼل ﺍﻟﻴﻪ ﺍﻟﺤﻼﺝ ﻭﺍﺘﻬﺎﻤﻪ ﺒﺎﻟﺯﻨﺩﻗﺔ ﻭﺘﻬﻡ ﺍﺨﺭﻯ ﺴﻨﺤﺎﻭل ﺩﺭﺍﺴﺘﻬﺎ ﺍﻭﺩﺕ ﺒﻔﻨﺎﺀ ﺭﻭﺤﻪ ﻤﺤﺎﻁﺔ ﺒﺎﻻﺴﺭﺍﺭ ﻭﺍﻟﺭﻤﻭﺯ ﻭﺍﻟﺨﻔﺎﻴﺎ‪.‬‬

‫ﺍﻟﺒﺼﺭﺓ‪ ،‬ﻭﻜﺎﻥ ﻴﺤﺘﺭﻑ ﺤﻠﺞ ﺍﻟﻘﻁﻥ‪ ،‬ﻭﻜﺎﻥ ﻗﺩ ﻤﺎﺭﺱ ﻤﻬﻨﺘـﻪ‬ ‫ﺍﳊﺴﲔ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﳊﻼﺝ)‪:(١‬‬
‫ﺤﻠﺞ ﺍﻻﻗﻁﺎﻥ ﻓﻲ ﺍﻟﺒﺼﺭﺓ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﺸﻬﻭﺭﺓ ﻓـﻲ ﺯﺭﺍﻋـﺔ‬ ‫ﺣﻴﺎﺗﻪ‪:‬‬
‫) ‪(٢‬‬
‫ﺍﻟﻘﻁﻥ ﻭﻨﺴﺠﻪ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﺼﺭ ‪.‬‬ ‫ﻫﻭ ﺍﺤﺩ ﺍﻗﻁﺎﺏ ﻤﺩﺭﺴﺔ ﻨﻴﺴﺎﺒﻭﺭ ﺍﻟﺼﻭﻓﻴﺔ‪ ،‬ﻭﻫﻭ ﺍﺒـﻭ‬
‫) ‪(٣‬‬
‫ﻗﺭﺏ ﻗـﻀﺎﺀ "ﺍﻟﺤـﻲ"‬ ‫ﺜﻡ ﺭﺤﻠﺕ ﺍﺴﺭﺘﻪ ﺍﻟﻰ ﻭﺍﺴﻁ‬ ‫ﺍﻟﻤﻐﻴﺙ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﻨﺼﻭﺭ ﺒﻥ ﻤﺤﻤﻰ ﺍﻟﺒﻴﻀﺎﻭﻱ‪٢٤٤ ،‬ﻫـ‬
‫ﺤﺎﻟﻴﺎﹰ ﻭﺍﻟﺘﺎﺒﻊ ﺍﻟﻰ ﻤﺤﺎﻓﻅﺔ ﻭﺍﺴﻁ‪ .‬ﺤﻴﺙ ﻜﺎﻨﺕ ﻋﺎﻤﺭﺓ ﺒـﺴﺒﺏ‬ ‫‪٣٠٩ -‬ﻫـ‪ ،‬ﻭﻟﻪ ﺍﺴﻡ ﺍﺨﺭ ﻫﻭ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﺤﻤﺩ ﺍﻟﻔﺎﺭﺴﻲ‪.‬‬
‫ﻤﻭﻗﻌﻬﺎ ﺍﻟﻤﻬﻡ ﻋﻠﻰ ﻤﻨﺘﺼﻑ ﺍﻟﻁﺭﻴﻕ ﺒﻴﻥ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓـﺔ‪،‬‬ ‫ﻭﻫﻭ ﻤﻥ ﻗﺭﻴﺔ ﺍﻟﻁﻭﺭ ﻓﻲ ﺍﻟﺸﻤﺎل ﺍﻟﺸﺭﻗﻲ ﻤﻥ ﻤﺩﻴﻨـﺔ‬
‫ﻗﻀﻰ ﺍﻟﺤﻼﺝ ﺼﺒﺎﻩ ﻴﺘﻌﻠﻡ ﻓﻲ ﻜﺘﺎﺘﻴﺏ ﻭﺍﺴﻁ‪ ،‬ﻭﻜﺎﻨﺕ ﺤﺭﻜـﺔ‬ ‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﺤﺩ ﻤﺩﻥ ﻤﻘﺎﻁﻌﺔ ﻓﺎﺭﺱ ﻓﻲ ﺍﻴﺭﺍﻥ‪ ،‬ﻭﻜـﺎﻥ ﺠـﺩﻩ‬
‫) ‪(٤‬‬
‫ﺍﻟﺯﻨﺞ ﻋﻠﻰ ﺍﺸﺩﻫﺎ ﻴﻭﻤﺌﺫ ‪.‬‬ ‫ﻤﺤﻤﻰ ﻤﺠﻭﺴﻴﺎﹰ ‪ ،‬ﺩﺨل ﺍﻟﻌﺭﺍﻕ ﻤﻊ ﺍﺴﺭﺘﻪ ‪ ،‬ﺤﻴـﺙ ﺴـﻜﻨﻭﺍ‬

‫‪٢٠٠٨(٧)(٢-١)١٠٢‬‬
‫‪‬‬
 ‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬
‫ﺒﺴﺒﺒﻬﺎ ﺍﻟﺤﻼﺝ ﺍﻟﻰ ﺍﻟﺨﺭﻭﺝ ﻤﻥ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﺫﻫﺎﺏ ﺍﻟﻰ ﺒﻐﺩﺍﺩ‪،‬‬
‫ﺜﻡ ﻗﺼﺩ ﻤﻜﺔ ﻻﺩﺍﺀ ﻓﺭﻴﻀﺔ ﺍﻟﺤﺞ ﻭﺠﺎﻭﺭﻫـﺎ ﺴـﻨﺔ ﻜﺎﻤﻠـﺔ‬
‫ﻗﻀﺎﻫﺎ ﻓﻲ ﻤﻤﺎﺭﺴﺔ ﺍﺸﻕ ﺍﻟﺭﻴﺎﻀﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ ﻭﺫﻟﻙ ﺒﺘﻌﺭﻴﺽ‬
‫ﺠﺴﺩﻩ ﻻﺸﺩ ﺍﻨﻭﺍﻉ ﺍﻟﻌﺫﺍﺏ ﺍﻟﺠﺴﻤﺎﻨﻲ)‪ ،(١٤‬ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠـﻰ‬
‫ﺍﻟﺨﺒﺯ ﻭﺍﻟﻤﺎﺀ‪ ،‬ﻭﺘﻌﺭﺽ ﻻﺸﻌﺔ ﺍﻟﺸﻤﺱ ﺍﻟﻼﻓﺤﺔ ﻓـﻲ ﺠﺒـﺎل‬
‫ﻤﻜﺔ ﺍﻟﺠﺭﺩﺍﺀ‪ ،‬ﻭﻋﺎﺩ ﺍﻟﺤﻼﺝ ﺍﻟﻰ ﺍﻟﻌﺭﺍﻕ ﻜﺸﻴﺦ ﻨﺎﻀـﺞ ﻟـﻪ‬
‫ﺍﺴﺘﻘﻼﻟﻪ ﻭﺍﺭﺍﺅﻩ ﺍﻟﻤﺘﻁﺭﻓﺔ‪ ،‬ﻭﻜﺎﻨﺕ ﺍﻟﻨﺘﻴﺠﺔ ﻓﻘﺩﺍﻨﻪ ﺸـﻴﺨﻴﻪ‬
‫ﻋﻤﺭ ﺒﻥ ﻋﺜﻤﺎﻥ ﺍﻟﻤﻜﻲ‪ ،‬ﻭﺍﻟﺠﻨﻴﺩ ﺍﻟﺒﻐﺩﺍﺩﻱ)‪.(١٥‬‬
‫ﻤﺎﺭﺱ ﺍﻟﺤﻼﺝ ﺜﻘﺎﻓﺔ ﺠﺩﻴﺩﺓ ﻭﻤﻌﺭﻓﺔ ﻤﺨﺘﻠﻔﺔ ﻓﺎﻨﺘﻘـل‬
‫ﺍﻟﻰ ﺍﻟﻁﺎﺒﻊ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﻤﻴﺘﺎﻓﻴﺯﻴﻘﻲ ﻟﻠﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻴﺼﻌﺏ ﻋﻠﻰ‬
‫ﺍﻟﺒﺴﻁﺎﺀ ﻤﻌﺭﻓﺘﻬﺎ ﻭﺍﺩﺍﺭﻜﻬﺎ‪ ،‬ﻭﻗﺩ ﻓﺸل ﺍﻟﺤـﻼﺝ ﻓـﻲ ﻫـﺫﻩ‬
‫ﺍﻟﺭﺴﺎﻟﺔ ﻓﺎﻀﻁﺭ ﺍﻟﻰ ﺍﻻﻨﺘﻘﺎل ﺍﻟﻰ ﺨﺭﺍﺴﺎﻥ ﻟﻴﻌﻅ ﺍﻟﻨﺎﺱ ﻓـﻲ‬
‫ﺍﻟﻁﺎﻟﻘﺎﻥ ﺸﺭﻗﻲ ﺍﻴﺭﺍﻥ ﺤﻴﺙ ﻗﺎﻤﺕ ﻫﻨﺎﻙ ﺩﻭﻟﺔ ﺸﻴﻌﻴﺔ ﺯﻴﺩﻴـﺔ‬
‫)‪ ،(١٦‬ﻭﺒﻌﺩ ﺠﻬﺩ ﻭﺍﻨﺘﻘﺎل ﻤﺴﺘﻤﺭﻴﻥ ﺤﺞ ﺍﻟﺤﻼﺝ‪ ،‬ﺜﻡ ﻗﺼﺩ ﺍﻟﻰ‬
‫ﺍﻻﻗﺴﺎﻡ ﺍﻟﺸﺭﻗﻴﺔ ﻤﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻻﺴﻼﻤﻴﺔ‪ ،‬ﺤﻴﺙ ﺯﺍﺭ ﺘﺭﻜـﺴﺘﺎﻥ‬
‫ﻭﺍﻟﻬﻨﺩ ﺤﺘﻰ ﺒﻠﻎ ﺍﻟﺼﻴﻥ )‪ ،(١٧‬ﻭﻓﻲ ﺍﻟﻬﻨﺩ ﺍﺴـﺘﻠﻬﻡ ﺍﻟﺤـﻼﺝ‬
‫ﺍﻟﺘﺼﻭﻑ ﺍﻟﻬﻨﺩﻱ ﻭﺸﺎﻫﺩ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﻌﻨﻴﻔـﺔ ﺍﻟﺘـﻲ ﻜـﺎﻥ‬
‫ﺍﻟﻤﺘﺼﻭﻓﺔ ﺍﻟﻬﻨﻭﺩ ﻴﺭﺘﺎﻀﻭﻥ ﺒﻬﺎ ﻭﺭﺃﻯ ﺍﻟﻤﺘﺼﻭﻓﺔ ﻤﻨﻬﻡ ﻴﺘﺭﻙ‬
‫ﻨﻔﺴﻪ ﻁﻌﺎﻤﺎﹰ ﻟﻠﻨﺴﻭﺭ ﻭﻴﻤﺸﻭﻥ ﻋﻠﻰ ﺍﻟﺠﻤﺭ )‪ ،(١٨‬ﻭﻴﻨﻘﻁﻌـﻭﺍ‬
‫ﻋﻥ ﺍﻟﻁﻌﺎﻡ ﻟﻔﺘﺭﺍﺕ ﻁﻭﻴﻠﺔ‪ ،‬ﻭﻴﺒﺩﻭ ﺍﻥ ﺍﻟﺤﻼﺝ ﺍﻋﺠـﺏ ﺒﻬـﺫﻩ‬
‫ﺍﻟﻤﻤﺎﺭﺴﺎﺕ‪ ،‬ﻭﻋﺎﺩ ﺍﻟﻰ ﻭﻁﻨﻪ ﻗﺎﻁﻌﺎﹰ ﻋﻠﻰ ﻨﻔـﺴﻪ ﻋﻬـﺩﺍﹰ ﺍﻥ‬
‫ﻴﻔﺘﺩﻱ ﻨﻔﺴﻪ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﻬﻨﺩﻴﺔ‪ ،‬ﻭﻤﻥ ﻫﻨﺎﻙ‬
‫) ‪(١٩‬‬
‫ﺃﻱ ﻓـﻲ‬ ‫ﻗﺎل ‪" :‬ﺘﻬﺩﻯ ﺍﻻﻀﺎﺤﻲ‪ ،‬ﺴﺄﻫﺩﻱ ﻤﻬﺠﺘﻲ ﻭﺩﻤﻲ"‬
‫ﺴﺒﻴل ﺍﷲ ﻋﺯ ﻭﺠل‪ ،‬ﻭﻤﻥ ﻫﺫﺍ ﺍﻟﻌﻬﺩ ﺘﺒﻠﻭﺭﺕ ﻋﻨـﺩ ﺍﻟﺤـﻼﺝ‬
‫ﺍﺭﺍﺀ ﺠﺩﻴﺩﺓ ﺤﻭل ﺍﻟﻌﻤل ﺍﻟﺠﺎﺩ ﻓﻲ ﺍﻟﺘﺼﻭﻑ ﻭﺍﻟـﺩﻋﻭﺓ ﺴـﺭﺍﹰ‬
‫ﺍﻟﻰ ﻤﺫﻫﺏ ﺠﺩﻴﺩ ﻴﺩﻋﻭ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻪ ﻭﻴﻘﻭﻡ ﻋﻠﻰ ﺘﻐﻠﻴﺏ ﺍﻟﺠﺎﻨﺏ‬
‫ﺍﻟﺭﻭﺤﻲ ﻋﻠﻰ ﺍﻟﺠﺴﺩﻱ ﺒﺎﺸﻕ ﻤﺎ ﺘﻜﻭﻥ ﺍﻟﺭﻴﺎﻀـﺎﺕ ﺒﻬـﺩﻑ‬
‫ﺸﺤﻨﻬﺎ ﺒﺎﻟﺭﻭﺡ ﺍﻻﻟﻬﻴﺔ ﻭﺘﻤﻜﻴﻨﻬﺎ ﻤﻥ ﺘﻘﺒل ﺍﻟﻁﺎﻗـﺔ ﺍﻟﺭﺒﺎﻨﻴـﺔ‬
‫ﺍﻟﺘﻲ ﻴﻌﺠﺯ ﺍﻟﺒﺸﺭ ﺍﻟﻌﺎﺩﻱ ﻋﻥ ﺘﺤﻤل ﺍﺸﻌﺎﻋﻬﺎ ﻓـﻲ ﻨﻔـﺴﻪ‪،‬‬
‫ﻭﻜﺎﻥ ﺭﺃﻱ ﺍﻟﺤﻼﺝ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ‪ ،‬ﺍﻥ ﺼﺎﺤﺏ ﺍﻟﺩﻋﻭﺓ ﻴﺠﺏ‬
‫ﺍﻥ ﻴﺨﻔﻲ ﺩﻋﻭﺘﻪ ﺍﻟﻰ ﺍﻟﻨﻬﺎﻴﺔ ﺒﺩﻭﻥ ﺘﺭﺍﺠـﻊ ﻜﺎﻟﻤـﺴﻴﺢ ﻓـﻲ‬
‫‪٢٠٠٨(٧)(٢-١)١٠٣‬‬
‫‪‬‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬
‫) ‪(٥‬‬
‫ﻓـﺎﻟﺘﻘﻰ ﺍﻟـﺸﻴﺦ‬ ‫ﺘﻭﺠﻪ ﻓﻲ ﺤﺩﺍﺜﺔ ﺴﻨﻪ ﺍﻟﻰ "ﺘﺴﺘﺭ"‬
‫) ‪(٦‬‬
‫ﻭﺍﺸﺘﻐل ﻋﻠﻰ ﻴﺩﻴﻪ ﺯﻤﺎﻨﺎ‪ ،‬ﺜﻡ‬ ‫"ﺴﻬل ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺘﺴﺘﺭﻱ"‬
‫ﺭﺤل ﺍﻟﻰ ﺍﻟﻌﺭﺍﻕ ﻭﻫﻭ ﻓﻲ ﺍﻟﺜﺎﻤﻨﺔ ﻋﺸﺭﺓ ﻤﻥ ﻋﻤﺭﻩ‪ ،‬ﻓﺨـﺎﻟﻁ‬
‫ﺒﻬﺎ ﺍﻟﺼﻭﻓﻴﺔ‪ ،‬ﻭﺼﺤﺏ ﺍﻟﺠﻨﻴﺩ ﺍﻟﺒﻐﺩﺍﺩﻱ )‪ ،(٧‬ﻭﺍﺒﻭ ﺍﻟﺤـﺴﻴﻥ‬
‫ﺍﻟﻨﻭﺭﻱ )‪ ،(٨‬ﺜﻡ ﺭﺠﻊ ﺍﻟﻰ "ﺘﺴﺘﺭ" ﻓﺨﺭﺝ ﻤﻨﻬﺎ ﺒﻌﺩ ﺯﻤﺎﻥ ﻤـﻊ‬
‫ﺠﻤﻊ ﻤﻥ ﺨﻠﻁﺎﺌﻪ ﺍﻟﻰ ﺒﻐﺩﺍﺩ )‪ .(٩‬ﻭﻤﻨﻬﺎ ﺍﻟﻰ ﻤﻜﺔ ﺍﻟﻤﺸﺭﻓﺔ‪ ،‬ﺜﻡ‬
‫ﺭﺠﻊ ﻤﻨﻬﺎ ﺍﻟﻰ ﺒﻐﺩﺍﺩ ﺒﻘﺼﺩ ﺯﻴﺎﺭﺓ ﺍﻟﺠﻨﻴـﺩ‪ ،‬ﻭﺩﺨـل ﻋﻠﻴـﻪ‪،‬‬
‫ﻓﺴﺄﻟﻪ ﻋﻡ ﻤﺴﺄﻟﺔ ﻓﻠﻡ ﻴﺠﺒﻪ‪ ،‬ﻭﻗﺎل ﻟﻪ‪ :‬ﺍﻨﺕ ﻤﺩﻉ ﻓﻲ ﺴـﺅﺍﻟﻙ‪،‬‬
‫ﻓﺘﻜﺩﺭ ﻤﻨﻪ ﺍﻟﺤﻼﺝ ﻭﻋﺎﺩ ﺍﻟﻰ "ﺘﺴﺘﺭ" ﻭﺤﺼل ﻟﻪ ﻋﻨﺩ ﺍﻫﻠﻬـﺎ‬
‫ﻤﻭﻗﻌﺎﹰ ﻋﻅﻴﻤﺎﹰ ﻓﺎﺴﺘﺘﺭ ﻋﻨﺩﻫﻡ ﻨﺤﻭﺍﹰ ﺤﺘﻰ ﺨﻤﺱ ﺴﻨﻴﻥ ﻟﺨﻭﻓﻪ‬
‫ﻋﻠﻰ ﻨﻔﺴﻪ)‪.(١٠‬‬
‫ﻭﻜﺎﻥ ﺍﻟﺤﻼﺝ ﻴﺘﺭﺩﺩ ﻋﻠﻰ ﺒﻼﺩ ﺨﺭﺍﺴـﺎﻥ ﻭﻤـﺎ ﻭﺭﺍﺀ‬
‫ﺍﻟﻨﻬﺭ ﻭﺴﺠﺴﺘﺎﻥ‪ ،‬ﻭﻓﺎﺭﺱ ﻭﻴﻅﻬﺭ ﻟﻬﻡ ﺍﻟـﺩﻋﻭﺓ‪ ،‬ﻭﻴـﺼﻨﻑ‬
‫ﻓﻴﻬﻡ ﺍﻟﻜﺘﺏ ﺤﺴﺏ ﻤﺎ ﻴﺭﻴﺩ ﻭﻜﺎﻥ ﻴ‪‬ﺩﻋﻰ ﻋﻨﺩﻫﻡ ﺒﺎﺒﻲ ﻋﺒﺩ ﺍﷲ‬
‫ﺍﻟﺯﺍﻫﺩ‪ ،‬ﻭﻋﻨﺩﻤﺎ ﻋﺎﺩ ﺍﻟﻰ ﺘﺴﺘﺭ ﺍﻁﻠـﻕ ﻋﻠﻴـﻪ ﻟﻘـﺏ ﺤـﻼﺝ‬
‫ﺍﻻﺴﺭﺍﺭ‪ ،‬ﻭﻋﻨﺩ ﺭﺤﻴﻠﻪ ﻤﻨﻬﺎ ﺍﻟﻰ ﺍﻟﺒﺼﺭﺓ‪ ،‬ﻭﻤﻨﻬﺎ ﺍﻟـﻰ ﻤﻜـﺔ‬
‫ﺜﺎﻨﻴﺔ ﻻﺘﻤﺎﻡ ﺍﺭﺒﻊ ﺍﺴﻔﺎﺭ ﺍﻟﻴﻬﺎ ﺒﻴﻨﻬﻥ ﺴﻔﺭ ﺍﻟﻰ ﺍﻟﻬﻨﺩ ﻭﺍﻟﺼﻴﻥ‬
‫ﻭﺒﻼﺩ ﺍﻟﺘﺭﻙ‪ ،‬ﺤﻴﺙ ﻭﻗﻊ ﻋﻠﻴﻪ ﺘﺸﻨﻴﻊ ﺸﺩﻴﺩ ﻤﻥ ﺍﺒﻥ ﻴﻌﻘـﻭﺏ‬
‫ﺍﻟﻨﻬﺭﺠﻭﺭﻱ‪ ،‬ﺜﻡ ﺭﺠﻊ ﺍﻟﻰ ﺒﻐﺩﺍﺩ‪ ،‬ﻭﻜﺎﻥ ﻗـﺩ ﺘـﻭﻓﻲ ﺍﻟﺠﻨﻴـﺩ‬
‫ﻓﺘﻭﻁﻥ ﻫﻨﺎﻙ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺓ ﺍﻟﻰ ﺍﻥ ﺘﻐﻴﺭ ﻋﻠﻴﻪ ﻭﺠﻭﻩ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻭﺍﻟﻘﻀﺎﺓ‪ ،‬ﻭﺁل ﺍﻤﺭﻩ ﺍﻟﻰ ﻤﺎ ﺁل)‪ ،(١١‬ﻭﻓﻲ ﻭﺠﻪ ﺘﻠﻘﺒﻪ ﺒﺎﻟﺤﻼﺝ‬
‫ﻭﻗﻴل ﺍﻨﻪ ﺠﻠﺱ ﻋﻠﻰ ﺤﺎﻨﻭﺕ ﺤﻼﺝ ﻭﺍﺴﺘﻘﻀﺎﻩ ﺸـﻐﻼﹰ ﻓﻘـﺎل‬
‫ﺍﻟﺤﻼﺝ ﺍﻨﺎ ﻤﺸﺘﻐل ﺒﺎﻟﺤﻠﺞ‪ ،‬ﻓﻘﺎل ﺍﻭﻓﻨﻲ ﻤﻥ ﺸﻐﻠﻲ ﺤﺘﻰ ﺍﺤﻠﺞ‬
‫ﻋﻨﻙ‪ ،‬ﻓﻤﻀﻰ ﺍﻟﺤﻼﺝ ﻭﺘﺭﻜﻪ ﻓﻠﻤﺎ ﻋـﺎﺩ ﺭﺃﻯ ﻗﻁﻨـﻪ ﺠﻤﻴﻌـﺎﹰ‬
‫ﻤﺤﻠﻭﺠﺎﹰ)‪.(١٢‬‬
‫ﻜﺎﻥ ﺍﻟﺤﻼﺝ ﻗﺩ ﺍﺼﻁﺤﺏ ﺍﻟﺼﻭﻓﻲ ﺍﻟﺸﻬﻴﺭ ﺴﻬل ﺒـﻥ‬
‫ﻋﺒﺩ ﺍﷲ‪ ،‬ﻭﺍﺜﻨﺎﺀ ﺍﻨﺘﻘﺎﻟﻪ ﺍﻟﻰ ﺍﻟﺒﺼﺭﺓ ﺼﺤﺏ ﺼﻭﻓﻴﺎﹰ ﺁﺨﺭ ﻫﻭ‬
‫ﻋﻤﺭ ﺒﻥ ﻋﺜﻤﺎﻥ ﺍﻟﻤﻜﻲ )‪ ،(١٣‬ﻭﺒﺭﺯ ﺍﻟﺤـﻼﺝ ﻓـﻲ ﺍﻟﺒـﺼﺭﺓ‬
‫ﺒﻭﺼﻔﻪ ﺼﻭﻓﻴﺎﹰ ﻤﺘﺤﻤﺴﺎﹰ ﺫﺍ ﻤﺴﺘﻘﺒل‪ ،‬ﻭﺘﺯﻭﺝ ﺒﻨـﺕ ﺼـﻭﻓﻲ‬
‫ﻤﺸﻬﻭﺭ ﻫﻭ ﺍﺒﻭ ﻴﻌﻘﻭﺏ ﺍﻻﻗﻁﻊ ﺍﻟﺫﻱ ﻜﺎﻥ ﻤﻨﺎﻓـﺴﺎﹰ ﻻﺴـﺘﺎﺫﻩ‬
‫ﺍﻟﻤﻜﻲ‪ ،‬ﻭﺍﺩﻯ ﻫﺫﺍ ﺍﻟﺯﻭﺍﺝ ﺍﻟﻰ ﺨﺼﻭﻤﺔ ﺒﻴﻥ ﺍﻟﺸﻴﺨﻴﻥ ﺍﻀﻁﺭ‬
 ‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬
‫ﺨﺎﺹ ﻗﻀﻰ ﻓﻴﻪ ﺜﻤﺎﻨﻴﺔ ﺍﻋﻭﺍﻡ‪ ،‬ﻁﻭﺭﺩ ﺍﻨﺼﺎﺭﻩ ﻤﻥ ﺍﻟﻤﻭﻅﻔﻴﻥ‬
‫ﻭﺍﻟﻤﺩﻨﻴﻴﻥ ﻭﻗﺒﺽ ﻋﻠﻴﻬﻡ ﻟﻜﻨﻪ ﺍﺴﺘﻁﺎﻉ ﺍﻟﺘـﺎﺜﻴﺭ ﻓـﻲ ﻜﺒـﺎﺭ‬
‫ﻤﻭﻅﻔﻲ ﺍﻟﺒﻼﺩ ﻭﻓﻲ ﺍﻡ ﺍﻟﺨﻠﻴﻔﺔ ﻨﻔﺴﻬﺎ‪.‬‬
‫ﻗﺩﻡ ﺍﻟﺤﻼﺝ ﻟﻠﻤﺤﺎﻜﻤـﺔ ﺒﺘﻬﻤـﺔ ﺍﻟﺯﻨﺩﻗـﺔ‪ ،‬ﻭﺘـﺸﻜﻠﺕ‬
‫ﻤﺤﻜﻤﺔ ﺍﺨﺘﻴﺭ ﻟﻬﺎ ﺜﻼﺜﺔ ﻤﻥ ﻜﺒﺎﺭ ﻗﻀﺎﺓ ﺒﻐﺩﺍﺩ ﺤﻜﻤﺕ ﻋﻠﻴـﻪ‬
‫ﺒﺎﻻﻋﺩﺍﻡ ﺘﺤﺕ ﻀﻐﻁ ﺍﻟﻭﺯﻴﺭ ﺤﺎﻤﺩ ﺒﻥ ﻋﺒﺎﺱ‪ ،‬ﻭﻨﻔـﺫ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺤﻡ ﻋﻠﻰ ﺍﻟﺼﻭﺭﺓ ﺍﻟﺘﻲ ﺭﺴـﻤﻬﺎ ﺍﻟﺨﻠﻴﻔـﺔ ﺍﻟﻤﻘﺘـﺩﺭ ﺒـﺎﷲ‬
‫‪٢٩٥‬ﻫـ ‪٣٢٠-‬ﻫـ‪ ،‬ﻭﺫﻟﻙ ﺍﻟﻑ ﺠﻠﺩﺓ ﺜـﻡ ﻗﻁـﻊ ﺍﻁﺭﺍﻓـﻪ‬
‫ﺍﻻﺭﺒﻌﺔ ﻭﻀﺭﺏ ﺭﺃﺴﻪ ﻭﺍﺤﺭﺍﻕ ﺤﺜﺘﻪ ﻭﺫﺭ ﺭﻤﺎﺩﻫﺎ ﻓﻲ ﻨﻬـﺭ‬
‫ﺩﺠﻠﺔ )‪ ،(٢٦‬ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﺼﻭﺭﺓ ﻤﻥ ﺍﻻﻋﺩﺍﻡ ﺘﻨﻔﺫ ﻋﺎﺩﺓ ﻓـﻲ‬
‫ﺩﻋﺎﺓ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ ﻤﻥ ﺍﻟﻘﺭﺍﻤﻁﺔ ﺍﻟﺫﻴﻥ ﻗﺒـﻀﺕ ﻋﻠـﻴﻬﻡ‬
‫ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ ﺒﻘﻁﻊ ﺩﺍﺒﺭﻫﻡ‪،‬ﻭﺘﺨﻠﻴﺹ ﺍﻟﺩﻭﻟﺔ ﻤﻥ ﺍﻟـﺴﻘﻭﻁ‬
‫ﺍﻟﺫﻱ ﻜﺎﻥ ﻗﺎﺏ ﻗﻭﺴﻴﻥ ﺍﻭ ﺍﺩﻨﻰ ﻤﻨﻬﺎ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ)‪.(٢٧‬‬
‫ﺍﺭﺍء ﺍﳊﻼﺝ‪:‬‬
‫ﺫﻜﺭ ﺍﻟﺤﻼﺝ ﻨﻔﺴﻪ ﺍﻨﻪ ﺍﺨﺘﺎﺭ ﻤﻥ ﻜل ﻤﺫﻫﺏ ﺍﺸﺩ ﻤـﺎ‬
‫ﻓﻴﻪ‪ ،‬ﻓﻜﺎﻨﺕ ﺍﺭﺍﺅﻩ ﺍﻻﻋﻤﻕ ﻤﺎ ﻋﺎﺼﺭﻩ ﻤﻥ ﺍﻓﻜﺎﺭ ﻭﺍﺭﺍﺩ ﻤﻨﻬـﺎ‬
‫ﻤﻨﻬﺠﺎﹰ ﺘﻁﺒﻴﻘﻴﺎﹰ ﻴﺴﺒﻎ ﻋﻠﻰ ﺍﻻﻨﺴﺎﻥ ﺠﺩﻴﻪ ﻭﺍﻟﺘﺯﺍﻤﺎﹰ ﻭﺸـﻌﻭﺭﺍﹰ‬
‫ﺒﺎﻟﻤﺴﺅﻭﻟﻴﺔ ﻋﻠﻰ ﺍﺴﺎﺱ ﺭﻭﺤﻲ ﻤﺜﺎﻟﻲ ﻴﺼﺩﺭ ﻋـﻥ ﺍﻟﻔﺘـﻭﺓ‬
‫ﻭﺍﻻﻴﺜﺎﺭ ﺍﻟﻠﺫﻴﻥ ﻭﺠﺩﺍ ﻓﻲ ﺍﺼﻭل ﺍﻟﺘﺼﻭﻑ‪ ،‬ﻟﺫﺍ ﺍﻋﺘﺒﺭ ﺍﻟﺤﻼﺝ‬
‫ﺍﺒﻠﻴﺱ ﻭﻓﺭﻋﻭﻥ ﺍﻋﻅﻡ ﻓﺘﻴﺎﻥ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﻭﻥ‪ ،‬ﻓﺎﻻﻭل ﻀﺤﻰ‬
‫ﺒﻤﺠﺩﻩ ﻜﺭﺌﻴﺱ ﻟﻠﻤﻼﺌﻜﺔ ﻤﻘﺭﺏ ﻤﻥ ﺍﷲ ﻋﺯ ﻭﻋﻼ ﺤﺭﺼﺎﹰ ﻋﻠﻰ‬
‫ﻋﻨﺼﺭﻩ ﺍﻟﻨﺎﺭﻱ ﺍﻻﻓﻀل‪ ،‬ﻭﺼﻭﻨﺎﹰ ﻤﻥ ﺍﻥ ﻴﺫل ﺒﺴﺠﻭﺩﻩ ﻟﻌﻨﺼﺭ‬
‫ﺘﺭﺍﺒﻲ ﺍﺩﻨﻰ ﻤﻨﻪ ﻴﻤﺜﻠﻪ ﺍﺩﻡ ﺍﺒﻭ ﺍﻟﺒـﺸﺭ )ﻉ(‪ ،‬ﻭﻟـﺫﻟﻙ ﻜـﺎﻥ‬
‫ﻤﻌﺘﺭﺽ ﻋﻠﻰ ﺍﻟﺴﺠﻭﺩ ﻻﻨﻪ ﻋﻨﺼﺭ ﻨﺎﺭﻱ ﻭﺍﺩﻡ ﻋﻨﺼﺭ ﺘﺭﺍﺒﻲ‪،‬‬
‫ﻭﻫﻜﺫﺍ ﺍﺜﺭ ﺍﺒﻠﻴﺱ ﺍﻥ ﻴﺒﻭﺀ ﺒﺎﻟﻠﻌﻨﺔ ﺍﻻﺒﺩﻴﺔ )‪.(٢٨‬‬
‫ﺍﻤﺎ ﻓﺭﻋﻭﻥ ﺍﻟﺫﻱ ﺍﻋﺘﺒﺭﻩ ﺍﻟﺤﻼﺝ ﻤﺜل ﺍﻋﻠﻰ ﻟﻠﺘﻀﺤﻴﺔ‬
‫ﻭﺍﻻﻴﺜﺎﺭ‪ ،‬ﻭﻓﺴﺭ ﺍﻟﺤﻼﺝ ﻓﻀﻠﻪ ﺒﺎﻨﻪ ﺭﻓﺽ ﻭﺴﺎﻁﺔ ﺍﻻﻨﺒﻴـﺎﺀ‬
‫ﺒﻴﻥ ﺍﷲ ﻭﺍﻟﺒﺸﺭ )‪ ،(٢٩‬ﻭﻤﻥ ﻫﻨﺎ ﺭﻓـﺽ ﺍﻻﻴﻤـﺎﻥ ﺒﺭﺴـﺎﻟﺔ‬
‫ﻤﻭﺴﻰ )ﻉ( ﻻﻥ ﺫﻟﻙ ﻓﻲ ﺭﺃﻱ ﺍﻟﺤﻼﺝ ﺍﻋﺘﺭﺍﻓﺎﹰ ﺒﺎﻥ ﺍﻟﻁﺭﻴـﻕ‬
‫ﺒﻴﻥ ﺍﷲ ﻭﺍﻟﺒﺸﺭ ﻤﺴﺩﻭﺩﺍﹰ ﻭﻻ ﻴﺘﻡ ﺍﻻﺘﺼﺎل ﺍﻻ ﻋـﻥ ﻁﺭﻴـﻕ‬
‫ﺍﻻﻨﺒﻴﺎﺀ‪.‬‬
‫‪٢٠٠٨(٧)(٢-١)١٠٤‬‬
‫‪‬‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬
‫ﺍﻟﺼﻭﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﻭﻜـﺎﺒﻠﻴﺱ ﻓـﻲ ﺍﻟـﺼﻭﺭﺓ ﺍﻟﺘـﻲ ﻴﺄﺒﺎﻫـﺎ‬
‫) ‪(٢١‬‬
‫‪:‬‬ ‫ﺍﻟﺩﻴﻥ)‪ .(٢٠‬ﺤﻴﺙ ﻗﺎل‬
‫ﻋﻠﻰ ﺩﻴﻥ ﺍﻟﻤﺴﻴﺢ ﻴﻜﻭﻥ ﻤﻭﺘﻲ‬
‫ﻓﻼ ﺍﻟﺒﻁﺤﻰ ﺍﺭﻴﺩ ﻭﻻ ﺍﻟﻤﺩﻴﻨﺔ‬
‫ﻭﺒﻬﺫﻩ ﺍﻟﺩﻋﻭﺓ ﺍﻟﺭﻭﺤﻴﺔ ﻜﺎﻥ ﻟﻠﺤﻼﺝ ﻫﺩﻑ ﺴﻴﺎﺴﻲ ﻫﻭ‬
‫ﺍﺤﺩﺍﺙ ﺍﻨﻘﻼﺒﺎﹰ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﻌﺎﺼﺭ ﻟـﻪ‪،‬‬
‫ﻭﺍﻟﺫﻱ ﻟﻡ ﻴﻜﻥ ﻫﻅﻡ ﻏﺎﻴﺘﻪ ﺍﻻ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻘـﻭﺓ‪ ،‬ﻭﺘﺤﻘﻴﻘـﺎﹰ‬
‫ﻟﻬﺫﻩ ﺍﻟﻐﺎﻴﺔ ﺒﺩﺃ ﺍﻟﺤﻼﺝ ﺘﻨﻅﻴﻤﺄً ﺴﺭﻴﺎﹰ ﻓـﻲ ﺍﻟﻌـﺭﺍﻕ ﻭﺍﻴـﺭﺍﻥ‬
‫ﻭﺤﺎﻭل ﺍﻥ ﻴﺘﺼل ﺒﺭﺠﺎل ﻤـﻥ ﺍﻟﻌﻠـﻭﻴﻴﻥ ﻟﻴﻜﻭﻨـﻭﺍ ﺍﻟﻘـﺎﺩﺓ‬
‫ﺍﻻﺴﻤﻴﻴﻥ ﻟﻠﺤﺭﻜﺔ ﻓﻠﻡ ﺘﻔﻠﺢ ﻫﺫﻩ ﺍﻟﻤﺤﺎﻭﻟﺔ‪ ،‬ﺜﻡ ﺤﺎﻭل ﺍﻻﺘﺼﺎل‬
‫ﺒﺯﻋﻤﺎﺀ ﺸﻴﻌﺔ ﺍﻴﺎﻡ ﺍﻟﻐﻴﺒﺔ ﺍﻟﺼﻐﺭﻯ ﻟﻼﻤﺎﻡ ﺍﻟﻤﻬـﺩﻱ )ﻋـﺞ(‬
‫ﻟﻴﻜﻭﻨﻭﺍ ﺤﻠﻔﺎﺀ ﻟﻪ ﻭﻓﺸل ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺤﺎﻭﻟﺔ ﺍﻴﻀﺎﹰ )‪.(٢٢‬‬
‫ﺜﻡ ﻗﺼﺩ ﺍﻟﻰ ﺍﻟﺒﺼﺭﺓ ﻭﻫﻨﺎﻙ ﺍﺘﻔﻕ ﻤﻊ ﺭﺠل ﻋﻠﻭﻱ ﻫﻭ‬
‫ﺍﺒﻭ ﻋﻤﺎﺭﺓ ﺍﻟﻬﺎﺸﻤﻲ ﻋﻠﻰ ﺍﻥ ﻴﻜﻭﻥ ﺍﻟﺭﺌﻴﺱ ﺍﻟﻅﺎﻫﺭﻱ ﻟﻬـﺫﻩ‬
‫ﺍﻟﺤﺭﻜﺔ )‪ ،(٢٣‬ﻭﺯﻴﺎﺩﺓ ﻓﻲ ﺘﻁﻠـﺏ ﺍﻟﺤﻠﻔـﺎﺀ ﺍﺘـﺼل ﺍﻟﺤـﻼﺝ‬
‫)*(‬
‫ﻭﻜﺎﻨﻭﺍ ﺍﻟﺠﻨﺎﺡ ﺍﻟﻌـﺴﻜﺭﻱ ﻟﻠﺤﺭﻜـﺔ ﺍﻟﻔﺎﻁﻤﻴـﺔ‬ ‫ﺒﺎﻟﻘﺭﺍﻤﻁﺔ‬
‫ﻓﺤﺼل ﺒﻴﻨﻬﻤﺎ ﺍﺘﻔﺎﻕ ﻋﻠﻰ ﺍﻥ ﻴﻜﻭﻥ ﺍﻟﺤﻼﺝ ﺩﺍﻋﻴﺔ ﻟﻬـﺎ ﻓـﻲ‬
‫ﺍﻟﻌﺭﺍﻕ ﻤﻊ ﻋﺯﻡ ﻤﻨﻪ ﻋﻠﻰ ﺍﻻﺴـﺘﻘﻼل ﻤـﻨﻬﻡ ﻓـﻲ ﺍﻟﻭﻗـﺕ‬
‫ﺍﻟﻤﻨﺎﺴﺏ)‪.(٢٤‬‬
‫ﺒﺩﺃﺕ ﺍﻟﺤﺭﻜﺔ ﻓﻲ ﻤﻁﻠـﻊ ﺍﻟﻘـﺭﻥ ﺍﻟﺭﺍﺒـﻊ ﺍﻟﻬﺠـﺭﻱ‪،‬‬
‫ﻭﺃﻗﺘﺭﻨﺕ ﺒﻔﻜﺭﺓ ﺘﺠﺩﻴﺩ ﺍﻟﺩﻴﻥ ﻭﻫﻜﺫﺍ ﻜﺎﻨﺕ ﺫﺍﺕ ﻓﻜﺭﺓ ﺍﺴﻼﻤﻴﺔ‬
‫ﻤﻘﺒﻭﻟﺔ ﻟﻜﻥ ﺴﺭﻋﺎﻥ ﻤﺎ ﻗﺒﺽ ﻋﻠﻰ ﺍﻟﺤﻼﺝ ﻭﺤﻘﻕ ﻤﻌﻪ ﺩﻭﻥ‬
‫ﺍﻥ ﺘﻭﺠﻪ ﺍﻟﻴﻪ ﺘﻬﻤﺔ ﻤﻌﻴﻨﺔ ﻏﻴﺭ ﺍﻨﻪ ﻟﻡ ﻴﻁﻠﻕ ﺴﺭﺍﺤﻪ ﻤﺒﺎﺸﺭﺓ‬
‫ﻭﺍﻨﻤﺎ ﻋﻭﻗﺏ ﺒﺼﻠﺒﻪ ﺃﻱ ﺘﻌﻠﻴﻘﻪ ﺒﺤﺒل ﻋﻠﻰ ﻋﻤﻭﺩ ﺸﺠﺭﺓ ﻟﻤﺩﺓ‬
‫ﺜﻼﺜﺔ ﺍﻴﺎﻡ ﺍﻁﻼﻋﺎﹰ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺸﺄﻨﻪ ﻭﺍﻋﻼﻤﺎﹰ )‪.(٢٥‬‬
‫ﻤﻥ ﺫﻟﻙ ﻓﻬﻡ ﺍﻟﺒﺎﺤﺜﻭﻥ ﻭﺍﻟﺭﺴﺎﻤﻭﻥ ﻫﺫﺍ ﺍﻟﺼﻠﺏ ﻋﻠـﻰ‬
‫ﺼﻭﺭﺘﻪ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺤﺭﻓﻴﺔ‪ ،‬ﻭﻤﻥ ﻫﻨﺎ ﺠﺎﺀﺕ ﺼـﻭﺭﺓ ﺍﻟﺤـﻼﺝ‬
‫ﺍﻟﻤﺘﺨﻴﻠﺔ ﻗﺩﻴﻤﺎﹰ ﻭﺤﺩﻴﺜﺎﹰ ﻋﻠﻰ ﺼﻭﺭﺓ ﺭﺠل ﻤﺼﻠﻭﺏ ﺒﺤﺒل ﻤـﻥ‬
‫ﻋﻨﻘﻪ ﻜﻤﺎ ﻴﺸﻨﻕ ﺍﻟﻤﺤﻜﻭﻡ ﻋﻠﻴﻪ ﺒﺎﻻﻋﺩﺍﻡ‪ ،‬ﻭﺒﻌﺩ ﺍﻁﻼﻕ ﺴﺭﺍﺡ‬
‫ﺍﻟﺤﻼﺝ ﺒﻔﺘﺭﺓ ﻗﺼﻴﺭﺓ ﺍﻟﻘﻲ ﺍﻟﻘﺒﺽ ﻋﻠﻴﻪ ﻤﻥ ﺠﺩﻴﺩ ﻭﺤـﺒﺱ‬
‫ﻓﻲ ﺩﺍﺭ ﺍﻟﺨﻼﻓﺔ ﻭﻓﻲ ﺩﺍﺭ ﺍﻟﻭﺯﺍﺭﺓ‪ ،‬ﻭﺍﺨﻴﺭﺍﹰ ﺒﻨﻰ ﻟـﻪ ﺴـﺠﻥ‬
 ‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬
‫ﻟﻪ ﻁﺎﺌﻌﺔ ﻭﺸﻤﻭﺱ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﻗﻠﻭﺒﻬـﺎ ﻁﺎﻟﻌـﺔ((‪ ،‬ﻭﺍﻨـﺸﺩ‬
‫ﻴﻘﻭل‪:‬‬
‫ﻁﻠﻌﺕ ﺸﻤﺱ ﻤﻥ ﺍﺼل ﻟﻴﻼ‬
‫ﻓﺎﺴﺘﻀﺎﺀﺕ ﻓﻤﺎ ﻟﻬﺎ ﻤﻥ ﻏﺭﻭﺏ‬
‫ﺍﻥ ﺸﻤﺱ ﺍﻟﻨﻬﺎﺭﺘﻁﻠﻊ ﺒﺎﻟﻠﻴل‬
‫) ‪(٣٦‬‬
‫ﺒل ﻭﺸﻤﺱ ﺍﻟﻘﻠﻭﺏ ﻟﻴﺱ ﺘﻐﻴﺏ‬
‫ﻭﺭﺃﻯ ﺍﻟﺤﻼﺝ ﺍﻥ ﺍﻓﻬﺎﻡ ﺍﻟﻨﺎﺱ ﻻ ﻴﻤﻜﻥ ﺍﻥ ﺘﺼل ﺍﻟـﻰ‬
‫ﺍﻟﺤﻘﺎﺌﻕ ﻻﻨﻬﻡ ﻤﺤﺠﻭﺯﻭﻥ ﻋﻨﻬﺎ‪ ،‬ﻭﺫﻟﻙ ﺍﻥ ﺍﻟﺘﻔﻜﻴـﺭ ﻤﺤـﺩﻭﺩ‬
‫ﺒﺎﻟﺤﺩﻭﺩ ﺍﻻﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ﺒﺤﻴﺙ ﻴﺒﻘـﻰ ﺍﻻﻨـﺴﺎﻥ ﺒﻤﺠﺎﻟـﻪ‬
‫ﺍﻟﻤﺎﺩﻱ ‪ ،‬ﻭﻋﻘﻠﻪ ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻻﺭﺘﻔﺎﻉ ﺍﻟﻰ ﺍﻟﻤﺜـل ﺍﻻﻋﻠـﻰ ‪،‬‬
‫ﻋﻨﺩﺌﺫ ﻴﺘﻭﺠﺏ ﻋﻠﻰ ﺍﻟﺼﻭﻓﻲ ﺍﻥ ﻴﻠﻐﻲ ﻫﺫﻩ ﺍﻟﺩﻭﺭ ﻭﻴﻘﻁﻊ ﻫﺫﻩ‬
‫ﺍﻟﻌﻼﺌﻕ ﺍﻟﺘﻲ ﺘﻁﺎﻟﺏ ﺒﺸﺘﻰ ﺍﻟﻤﻁﺎﻟﺏ ﺍﻟﺠﺯﺌﻴﺔ ﻭﻤﻥ ﻫﻨﺎ ﻤﺜـل‬
‫ﺍﻟﺤﻼﺝ ﺍﻟﺼﻭﻓﻴﺔ ﺍﻟﺤﻘﻴﻘﻴﻴﻥ ﺍﺫﺍ ﻭﺠﺩﻭ ﻁﻠﺒﻬﻡ ﻓﺎﻥ ﻤـﺼﻴﺭﻫﻡ‬
‫ﺍﻟﻔﻨﺎﺀ ﻋﻥ ﺍﻻﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﺩﺨﻭل ﻓﻲ ﻋﺎﻟﻡ ﺍﻻﻟﻬﻴﺔ )‪ .(٣٧‬ﻭﺠﺎﻫﺭ‬
‫ﺍﻟﺤﻼﺝ ﺒﻔﻜﺭﺓ ﻭﺤﺩﺓ ﺍﻟﺸﻬﻭﺩ ﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﻗﺎﻟﺒﺎﹰ ﻟﻔﻜﺭﺓ ﺍﻟﺘﻭﺤﻴﺩ‬
‫ﻋﻨﺩﻩ‪ ،‬ﻭﻤﺅﺩﻯ ﻫﺫﻩ ﺍﻟﻔﻜﺭﺓ ﺍﻥ ﻋﻠﻰ ﺍﻻﻨﺴﺎﻥ ﺍﻟﺭﻭﺤـﺎﻨﻲ ﺍﻥ‬
‫ﻴﻭﻗﻅ ﻟﻨﻔﺴﻪ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻻﺤﺴﺎﺱ ﺍﻟﺩﺍﺨﻠﻲ ﺒﺎﻟﻭﺤﺩﺓ ﻟﻴﻜـﻭﻥ‬
‫ﺫﻟﻙ ﻤﺭﺤﻠﺔ ﺍﺩﻨﻰ ﻻﺩﺭﺍﻜﻬﺎ ﺒﺎﻟﺒـﺼﻴﺭﺓ ﺍﻟﺩﺍﺨﻠﻴـﺔ ﻭﺍﻟﻔـﺼل‬
‫ﺍﻟﺒﺎﻁﻨﻲ ﻻﻥ ﺍﻟﺸﻬﻭﺭ ﺒﻬﺫﻩ ﺍﻟﻔﻜﺭﺓ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻌﻘل ﺍﻟـﻭﺍﻋﻲ‬
‫ﻴﻌﺘﺒﺭ ﺸﻴﺌﺎﹰ ﺠﺯﺌﻴﺎﹰ ﻤﻌﻠﻘﺎﹰ ﺒﺎﻟﻬﻭﺍﺀ ﺤﺎﻟﻪ ﻜﺤﺎل ﺍﻻﺸﻴﺎﺀ ﺍﻟﻤﺎﺩﺌﻴﺔ‬
‫ﺍﻟﺠﺯﺌﻴﺔ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻜﺎﻟﻁﻌﺎﻡ ﻭﺍﻟـﺸﺭﺍﺏ‪ ،‬ﻭﺴـﺎﺌﺭ ﺍﻟﻤﻁﺎﻟـﺏ‬
‫ﺍﻻﺨﺭﻯ ﺍﻟﺘﻲ ﻫﻲ ﺍﻗﺭﺏ ﻟﻠﻐﺭﻴﺯﺓ ﻤﻨﻬﺎ ﺍﻟﻰ ﺍﻟﺘﻌﻘل )‪ ،(٣٨‬ﻭﺍﺸﺎﺭ‬
‫ﺍﻟﺤﻼﺝ ﺍﻟﻰ ﺍﻟﺘﻭﺤﻴﺩ ﺒﺎﻨﻪ ﺨﺎﺭﺝ ﻋﻥ ﺍﻟﻜﻠﻤﺔ ﺤﺘﻰ ﻴﻌﺘﺒﺭ ﻋﻨﻪ‪،‬‬
‫ﺃﻱ ﺍﻨﻪ ﺸﻌﻭﺭ ﺩﺍﺨﻠﻲ ﻻ ﻴﺄﺘﻲ ﻤﻥ ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﺭﺍﺀﺓ ﻭﺍﻻﺨـﺫ‬
‫ﻭﺍﻨﻤﺎ ﻴﻨﺒﻐﻲ ﺍﻥ ﻴﻜﻭﻥ ﻨﺎﺘﺞ ﻋﻥ ﺸﻌﻭﺭ ﺩﺍﺨﻠﻲ ﻓـﻲ ﺍﻟـﺫﻫﻥ‪،‬‬
‫ﺠﻤﻠﺔ ﻫﺫﻩ ﺍﻻﺭﺍﺀ ﺍﻟﺘﻲ ﺠﺎﻫﺭ ﺍﻟﺤﻼﺝ ﺒﻬﺎ ﻭﺍﺒـﺎﺡ ﻋﻨﻬـﺎ ﺍﺩﺕ‬
‫ﺍﻟﻰ ﺍﺘﻬﺎﻤﻪ ﺒﺎﻟﺨﺭﻭﺝ ﻭﺍﻟﺯﻨﺩﻗﺔ ﻭﺍﺤﺎﻟﺘﻪ ﺍﻟﻰ ﺍﻟﻤﺤﻜﻤـﺔ ﺍﻟﺘـﻲ‬
‫ﻜﺎﻨﺕ ﻗﺩ ﺸﻜﻠﺕ ﻭﺍﺴﺘﺤﻀﺭ ﻟﻬﺎ ﺤﺎﻤﺩ ﺒﻥ ﺍﻟﻌﺒﺎﺱ ﺍﺒـﺎ ﻋﻤـﺭ‬
‫ﺍﻟﻘﺎﻀﻲ‪ ،‬ﻭﺍﺒﺎ ﺠﻌﻔﺭ ﺒﻥ ﺍﻟﺒﻬﻠﻭل ﺍﻟﻘﺎﻀﻲ ﻭﺠﻤﺎﻋﺔ ﻤﻥ ﻭﺠﻭﻩ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺸﻬﻭﺩ ﺒﻌﺩ ﺍﻥ ﺍﺴﺘﻔﺘﺎﻫﻡ ﻓﻲ ﺍﻤﺭﻩ)‪.(٣٩‬‬
‫ﺁﺛﺎﺭ ﺍﳊﻼﺝ‪:‬‬
‫‪٢٠٠٨(٧)(٢-١)١٠٥‬‬
‫‪‬‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬
‫) ‪(٣٠‬‬
‫ﺼﺩﺭ ﻤﻨﻪ ﻋﻠﻰ‬ ‫ﻭﻜﻤﺎ ﺼﺩﺭ ﻋﻥ ﺍﻟﺤﻼﺝ ﻋﻥ ﺍﻟﻔﺘﻭﻩ‬
‫) ‪(٣١‬‬
‫ﻭﺍﺭﺍﺅﻩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﺘﻌﺘﺒﺭ ﺍﺴﺘﻤﺭﺍﺭﺍﹰ ﻟﻤﺎ ﺒﺩﺃﻩ‬ ‫ﺍﻟﻤﻼﻤﺘﻴﺔ‬
‫ﺍﺴﺘﻤﺭﺍﺭ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺘﻲ ﺍﺒﻭ ﻴﺯﻴﺩ ﺍﻟﺒﺴﻁﺎﻤﻲ)‪.(٣٢‬‬
‫ﺘﻌﺘﺒﺭ ﺍﺭﺍﺀ ﺍﻟﺤﻼﺝ ﻤﺘـﺄﺜﺭﺓ ﺒﺎﻻﻓﻼﻁﻭﻨﻴـﺔ ﺍﻟﺤﺩﻴﺜـﺔ‬
‫ﺒﻤﻨﺎﻫﺞ ﺴﻘﺭﺍﻁ‪ ،‬ﻭﻁﺭﻴﻘﺔ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻭﻓﻴﻬﺎ ﺸﺘﻰ ﻤﻥ ﺍﻟﻌﻨﺎﺼﺭ‬
‫ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺠﺎﻨﺏ ﻤﻥ ﺍﻟﻔﻠـﺴﻔﺔ ﺍﻟﻐﻨﻭﺼـﻴﺔ )‪ ،(٣٣‬ﻭﻴﺘﻤﺜـل‬
‫ﺍﻟﻌﻨﺼﺭ ﺍﻟﻐﻨﻭﺼﻲ ﻓﻲ ﺍﺭﺍﺀ ﺍﻟﺤﻼﺝ ﻓﻬﻤﺎﹰ ﻤﻥ ﺍﻤﻥ ﺒﺎﻟﺨﻠﻕ ﻓﻘﺩ‬
‫ﻜﺎﻥ ﻴﺭﻯ ﺍﻥ ﺍﷲ ﺍﺤﺏ ﺫﺍﺘﻪ ﻓﺎﺩﻯ ﺫﻟﻙ ﺍﻟﻰ ﺍﺨﺭﺍﺠـﻪ ﻋﻠـﻰ‬
‫ﺼﻭﺭﺓ ﺍﻨﺴﺎﻥ‪ ،‬ﻭﺍﻥ ﺍﻟﺒﺸﺭ ﻤﻥ ﺍﻟﻤﺨﻠﻭﻗﺎﺕ ﻭﺍﻟﻌﻭﺍﻟﻡ ﻟﻜﻥ ﺘﺤﺏ‬
‫ﻭﺘﻐﻨﻰ ﺒﻪ‪ ،‬ﻭﻗﺎل ﺍﻟﺤﻼﺝ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻤﺎﺩﺤﺎﹰ ﺍﺩﻡ ﺒﺎﻟﻤﺴﻴﺢ‬
‫ﺒﺎﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﻨﻲ ﻤﻤﺎﺜﻼﹰ ﻟﻼﻭل ﻓﻲ ﺍﻟﺨﻠﻕ ﺍﺸـﺎﺭﺓ ﺍﻟـﻰ ﻗﻭﻟـﻪ‬
‫ﺘﻌﺎﻟﻰ‪)) :‬ﺍﻥ ﻤﺫﻫﺏ ﺍﻟﻤﺴﻴﺢ ﻋﻨﺩ ﺍﷲ ﻜﻤﺫﻫﺏ ﺍﺩﻡ ﺜﻡ ﻗﺎل ﻟـﻪ‬
‫ﻜﻥ ﻓﻴﻜﻭﻥ(( ﻭﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻗﺎل ﺍﻟﺤﻼﺝ )‪:(٣٤‬‬
‫ﺴﺒﺤﺎﻥ ﻤﻥ ﺍﻅﻬﺭ ﻨﺎﺴﻭﺘﻪ‬
‫ﺴﺭ ﺴﻨﺎ ﻻﻫﻭﺘﻪ ﺍﻟﺜﺎﻗﺏ‬
‫ﺜﻡ ﺒﺩﺍ ﻓﻲ ﺨﻠﻘﻪ ﻅﺎﻫﺭﺍﹰ‬
‫ﻓﻲ ﺼﻭﺭﺓﺍﻻﻜل ﺍﻟﺸﺎﺭﺏ‬
‫ﺤﺘﻰ ﻟﻘﺩ ﻋﺎﻴﻨﻪ ﺨﻠﻘﻪ‬
‫ﻜﻠﺨﻁﺔ ﺍﻟﺤﺎﺠﺏ ﺒﺎﻟﺤﺎﺠﺏ‬
‫ﻭﻋﻠﻰ ﺍﻟﻌﻤﻭﻡ ﻓﻘﺩ ﺴﺠل ﺍﻟﺤﻼﺝ ﻓﻠﺴﻔﺘﻪ ﺠﻤﻠﺔ ﺘﻀﻤﻨﻬﺎ‬
‫ﻜﺘﺎﺒﻪ "ﺍﻟﻁﻭﺍﺴﻴﻥ" ﺘﺤﻘﻴﻕ ﻟﻭﻴﺱ ﻤﺎﺴﻨﻴﻭﻥ‪ ،‬ﻭﺫﻟـﻙ ﺒﻘﻭﻟـﻪ‪:‬‬
‫"ﺍﻓﻬﺎﻡ ﺍﻟﺨﻼﺌﻕ ﻻ ﺘﺘﻌﻠـﻕ ﺒﺎﻟﺤﻘـﺎﺌﻕ ﻭﺍﻟﺤﻘﻴﻘـﺔ ﻻ ﺘﺘﻌﻠـﻕ‬
‫ﺒﺎﻟﺨﻠﻴﻘﺔ")‪ ،(٣٥‬ﺃﻱ ﺍﻥ ﻫﻨﺎﻙ ﺘﻨﺎﻓﺭ ﺘﺎﻡ ﺒﻴﻥ ﺍﻻﻨـﺴﺎﻥ ﺍﻟﻤـﺎﺩﻱ‬
‫ﻭﺍﻟﻤﻌﺭﻓﺔ ﺍﻻﻟﻬﻴﺔ‪ ،‬ﺩﺨل ﺍﻟﺸﺒﻠﻲ ﻋﻠﻰ ﺍﻟﺤـﻼﺝ ﻓـﻲ ﺴـﺠﻨﻪ‬
‫ﻓﻭﺠﺩﻩ ﺠﺎﻟﺴﺎﹰ ﻴﺨﻁ ﻓﻲ ﺍﻟﺘﺭﺍﺏ ﻓﺠﻠﺱ ﺒﻴﻥ ﻴﺩﻴﻪ ﺤﺘﻰ ﻀﺠﺭ‪،‬‬
‫ﻓﺭﻓﻊ ﻁﺭﻓﻪ ﺍﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻭﻗﺎل‪ :‬ﻴﺎ ﺍﻟﻬﻲ ﻟﻜـل ﺤـﻕ ﺤﻘﻴﻘـﺔ‪،‬‬
‫ﻭﻟﻜل ﺨﻠﻕ ﻁﺭﻴﻘﺔ‪ ،‬ﻭﻟﻜل ﻋﻬﺩ ﻭﺜﻴﻘﺔ‪ ،‬ﺜﻡ ﻗﺎل ))ﻴﺎ ﺸﺒﻠﻲ ﻤﻥ‬
‫ﺍﺨﺫﻩ ﻤﻭﻻﻩ ﻋﻥ ﻨﻔﺴﻪ‪ ،‬ﺜﻡ ﺍﻭﺼﻠﻪ ﺍﻟﻰ ﺒﺴﺎﻁ ﺍﻨـﺴﻪ‪ ،‬ﻜﻴـﻑ‬
‫ﺘﺭﺍﻩ؟(( ﻓﻘﺎل‪)) :‬ﻭﻜﻴﻑ ﺫﻟﻙ؟ ﻴﻘﺎل ﻴﺄﺨﺫﻩ ﻋﻥ ﻨﻔﺴﻪ ﺜـﻡ ﺭﺩﻩ‬
‫ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻓﻬﻭ ﻋﻥ ﻨﻔﺴﻪ ﻤﺄﺨﻭﺫ ﻭﻋﻠﻰ ﻗﻠﺒﻪ ﻤﺭﺩﻭﺩ‪ ،‬ﻓﺎﺨﺫﻩ‬
‫ﻋﻥ ﻨﻔﺴﻪ ﺘﻌﺫﻴﺏ ‪،‬ﻭﺭﺩﻩ ﺍﻟﻰ ﻗﻠﺒﻪ ﺘﻘﺭﻴﺏ‪ ،‬ﻁﻭﺒﻰ ﻟﻨﻔﺱ ﻜﺎﻨﺕ‬
 ‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬
‫ﻭﻨﻭﻅﺭ ﻓﺎﺴﻘﻁ ﻓﻲ ﻟﻔﻅﻪ ﻭﻟﻡ ﻴﺤﺴﻥ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺸﻴﺌﺎﹰ ﻻ ﻤـﻥ‬
‫ﺍﻟﻔﻘﻪ ﻭﻻ ﻤﻥ ﺍﻟﺤﺩﻴﺙ ﻭﻻ ﻤﻥ ﺍﻟﺸﻌﺭ‪ ،‬ﻭﻻ ﻤﻥ ﺍﻟﻠﻐﺔ ﻭﻻ ﻤـﻥ‬
‫ﺍﺨﺒﺎﺭ ﺍﻟﻨﺎﺱ ﻓﺴﺨﻔﻪ ﻭﺼﻔﻌﻪ)‪.(٤٣‬‬
‫ﻭﺍﺤﻀﺭ ﻴﻭﻤﺎﹰ ﺼﺎﺤﺏ ﻟﻪ ﻴﻌﺭﻑ ﺒﺎﻟﺴﻤﺭﻱ ﻓﻘـﺎل ﻟـﻪ‬
‫ﺤﺎﻤﺩ ﺍﻟﻭﺯﻴﺭ )‪ :(٤٤‬ﺍﻤﺎ ﺯﻋﻤﺕ ﺍﻥ ﺼﺎﺤﺒﻜﻡ ﻫـﺫﺍﻜﺎﻥ ﻴﻨـﺯل‬
‫ﻋﻠﻴﻜﻡ ﻤﻥ ﺍﻟﻬﻭﺍﺀ‪ ،‬ﺍﻏﻔل ﻤﺎ ﻜﻨﺘﻡ؟ ﻗﺎل‪ :‬ﺒﻠﻰ‪ ،‬ﻓﻘﺎل ﻟﻪ‪ :‬ﻓﻠﻡ ﻻ‬
‫ﻴﺫﻫﺏ ﺤﻴﺙ ﺸﺎﺀ؟ ﻭﻗﺩ ﺘﺭﻜﺘﻪ ﻓﻲ ﺩﺍﺭﻱ ﻭﺤﺩﻩ ﻏﻴﺭ ﻤﻘﻴﺩ‪ ،‬ﺜﻡ‬
‫ﺍﺤﻀﺭ ﺤﺎﻤﺩ ﺍﻟﻭﺯﻴﺭ ﺍﻟﻘﺎﻀﻲ ﻭﺍﻟﻔﻘﻬـﺎﺀ ﻭﺍﺴـﺘﻔﺘﺎﻫﻡ ﻓﻴـﻪ‪،‬‬
‫ﻓﺤﺼﻠﺕ ﻓﻲ ﺸﻬﺎﺩﺍﺕ ﻤﻤﺎ ﺴﻤﻌﺕ ﻓﻴﻪ ﺍﻭﺠﺒﺕ ﻗﺘﻠﻪ‪ ،‬ﻓﻌـﺭﻑ‬
‫ﺍﻟﻤﻘﺘﺩﺭ ﺒﻤﺎ ﺜﺒﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻤﺎ ﺍﻓﺘﻰ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴـﻪ ﻓﻭﻗـﻊ ﺇﻟـﻰ‬
‫ﺼﺎﺤﺏ ﺸﺭﻁﺘﻪ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺼﻤﺩ ﺒﺎﻥ ﻴﺨﺭﺠﻪ ﺇﻟﻰ ﺭﺤﺒﺔ‬
‫ﺍﻟﺠﺴﺭ‪ ،‬ﻭﻴﻀﺭﺒﻪ ﺍﻟﻑ ﺴﻭﻁ ﻭﻴﻘﻁﻊ ﻴﺩﻴﻪ ﻭﺭﺠﻠﻴـﻪ ‪ ،‬ﻓﻔﻌـل‬
‫ﺫﻟﻙ‪ ،‬ﺜﻡ ﺍﺤﺭﻗﻪ ﺒﺎﻟﻨﺎﺭ‪ ،‬ﻭﺫﻟـﻙ ﻓـﻲ ﺍﺨـﺭ ﺴـﻨﺔ ﺜﻠﺜﻤﺎﺌـﺔ‬
‫ﻭﺘﺴﻊ)‪.(٤٥‬‬
‫ﻗﺎل ﺍﻟﺼﻭﻟﻲ‪ " :‬ﻗﻴل ﺍﻨﻪ ﻜﺎﻥ ﻴﺩﻋﻭ ﻓﻲ ﺍﻭل ﺍﻤﺭﻩ ﺇﻟـﻰ‬
‫ﺍﻟﺭﻀﺎ ﻤﻥ ﺁل ﻤﺤﻤﺩ ﻓﺴ‪‬ﻌﻲ ﺒﻪ ﻓﻀﺭﺏ")‪ .(٤٦‬ﻭﻜـﺎﻥ ﺍﻟـﻭﺯﻴﺭ‬
‫ﺤﺎﻤﺩ ﺒﻥ ﺍﻟﻌﺒﺎﺱ ﻗﺩ ﻭﺠﺩ ﻟﻪ ﻜﺘﺎﺒـﺎﹰ ﻭﻓﻴﻬـﺎ ﺍﻨـﻪ ﺇﺫﺍ ﺼـﺎﻡ‬
‫ﺍﻻﻨﺴﺎﻥ ﺜﻼﺜﺔ ﺍﻴﺎﻡ ﺒﻠﻴﺎﻟﻴﻬﺎ ﻭﻟﻡ ﻴﻔﻁﺭ‪ ،‬ﻭﺍﺨﺫ ﻓﻲ ﺍﻟﻴﻭﻡ ﺍﻟﺭﺍﺒﻊ‬
‫) ‪(٤٨‬‬ ‫) ‪(٤٧‬‬
‫‪ ،‬ﺜﻡ‬ ‫ﻓﺎﻓﻁﺭ ﻋﻠﻴﻬﺎ ﺍﻏﻨﺎﻩ ﺸﻬﺭ ﺭﻤﻀﺎﻥ‬ ‫ﻭﺭﻗﺎﺕ ﻫﻨﺩﺒﺎﺀ‬
‫) ‪(٤٩‬‬
‫ﻜﺘﺎﺒﺎﹰ ﻤﻥ ﻜﺘﺒﻪ ﻓﻴﻪ ﺍﻥ ﺍﻻﻨﺴﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺤـﺞ‬ ‫ﻭﺠﺩ ﺤﺎﻤﺩ‬
‫ﻓﻠﻡ ﻴﻤﻜﻨﻪ ﺍﺨﺭﺝ ﻓﻲ ﺒﻴﺘﻪ ﺒﻨﺎﺀ ﻤﺭﺒﻊ ﻻ ﻴﻠﺤﻘﻪ ﺸـﻲﺀ ﻤـﻥ‬
‫ﺍﻟﻨﺠﺎﺴﺎﺕ‪ ،‬ﻭﻻ ﻴﺘﻁﺭﻗﻪ ﺍﺤﺩ‪ ،‬ﻓﺎﺫﺍ ﺍﺤﻀﺭﺕ ﺍﻴﺎﻡ ﺍﻟﺤﺞ ﻁـﺎﻑ‬
‫ﺤﻭﻟﻪ ﻭﻗﻀﻰ ﺍﻟﻤﻨﺎﺴﻙ ﻤﺎ ﻴﻘﻀﻰ ﻓﻲ ﻤﻜﺔ ﺜﻡ ﻴﺠﻤـﻊ ﺜﻼﺜـﻴﻥ‬
‫ﻴﺘﻴﻤﺎﹰ ﻭﻴﻌﻤل ﻟﻬﻡ ﻤﺎ ﻴﻤﻜﻨﻪ ﻤﻥ ﺍﻟﻁﻌﺎﻡ ﻭﻴﺤﻀﺭﻫﻡ ﺫﻟﻙ ﺍﻟﺒﻴﺘﻥ‬
‫ﻭﻴﻘﺩﻡ ﻟﻬﻡ ﺫﻟﻙ ﺍﻟﻁﻌﺎﻡ‪ ،‬ﻭﻴﺘﻭﻟﻰ ﺨﺩﻤﺘﻬﻡ ﺒﻨﻔﺴﻪ ‪ ،‬ﺜﻡ ﻴﻐـﺴل‬
‫ﺍﻴﺩﻴﻬﻡ‪ ،‬ﻭﻴﻜﺴﻭﺍ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻡ ﻗﻤﻴﺼﺎﹰ‪ ،‬ﻭﻴﺩﻓﻊ ﻟﻜـل ﻭﺍﺤـﺩ‬
‫) ‪(٥٠‬‬
‫ﻓﺒﺫﻟﻙ ﻴﻘﻭﻡ ﺒﻪ ﻤﻘﺎﻡ ﺍﻟﺤﺞ‪.‬‬ ‫ﺴﺒﻌﺔ ﺩﺭﺍﻫﻡ ﺃﻭ ﺜﻼﺜﺔ ﺩﺭﺍﻫﻡ"‬
‫ﻭﺤﻜﻰ ﺍﺒﻭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺴﻠﻤﻲ ﺍﺨﺘﻼﻑ ﺍﻟﻁﺎﺌﻔﺔ ﻓﻴﻪ‪،‬‬
‫ﻭﻗﺎل ﻫﻭ ﺇﻟﻰ ﺍﻟﺭﺩ ﺍﻗﺭﺏ‪ .‬ﻭﻜﺫﺍ ﺤﻁ ﻋﻠﻴﻪ ﺍﻟﺨﻁﻴﺏ ﻭﺍﻭﻀـﺢ‬
‫ﺴﺤﺭﻩ ﻭﻀﻼﻟﻪ‪ ،‬ﻭﻀﻠﻠﻪ ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ)‪.(٥١‬‬
‫ﻭﻜﻼﻡ ﻤﻘﻠﻭﺏ ﻭﻜﻔﺭ ﻋﻅﻴﻡ‪ ،‬ﻭﺍﺤﻀﺭﻩ ﻋﻠﻲ ﺒﻥ ﻋﻴﺴﻰ ﻭﺯﻴـﺭ‬
‫ﺍﻟﻤﻘﺘﺩﺭ ﺍﻴﺎﻡ ﻭﺯﺍﺭﺘﻪ ﺴﻨﺔ ﺍﺤﺩﻯ ﻭﺜﻠﺜﻤﺎﺌﺔ‪ ،‬ﻭﺍﺤﻀﺭ ﺍﻟﻔﻘﻬﺎﺀ‪،‬‬
‫‪٢٠٠٨(٧)(٢-١)١٠٦‬‬
‫‪‬‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬
‫ﻫﻨﺎﻙ ﻤﺼﻨﻔﺎﺕ ﺘﺠﺎﻭﺯ ﺘﻌﺩﺍﺩﻫﺎ ﺍﻟﺜﻤﺎﻨﻴﺔ ﻭﺍﺭﺒﻌﻭﻥ ﻜﺘﺎﺒﺎﹰ‬
‫ﻟﻡ ﻴﺒﻕ ﻤﻨﻬﺎ ﺇﻻ ﻜﺘﺎﺏ ﻭﺍﺤﺩ ﻫﻭ ﻜﺘـﺎﺏ "ﺍﻟﻁﻭﺍﺴـﻴﻥ" ﺠﻤـﻊ‬
‫"ﻁﺱ" ﺃﻱ ﺍﻵﻴﺎﺕ "ﺍﺸﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺤﺭﻭﻑ ﺍﻟﻤﺘﻌﻠﻘﺔ ﻓـﻲ ﺍﻭﺍﺌـل‬
‫ﺍﻟﺴﻭﺭ ﺍﻟﻘﺭﺁﻨﻴﺔ‪ ،‬ﻭﻗﺩ ﺠﻤﻊ ﺍﻟﻤﺴﺘﺸﺭﻕ ﺍﻟﻔﺭﻨﺴﻲ ﻤﺎﺴـﻨﻴﻭﻥ‬
‫ﺍﺸﻌﺎﺭﻩ ﻓﻲ ﺩﻴﻭﺍﻥ ﺍﺼﺩﺭﻩ ﻓﻲ ﺒﺎﺭﻴﺱ‪ ،‬ﺍﻤﺎ ﺒﻘﻴﺔ ﻜﺘﺒـﻪ ﻓﻘـﺩ‬
‫ﻀﺎﻋﺕ ﻨﺘﻴﺠﺔ ﻟﻠﺘﺤﺭﻴﻡ ﺍﻟﺫﻱ ﻓﺭﻀﺘﻪ ﻋﻠﻴﻬﺎ ﻫﻴﺄﺓ ﺍﻟﻤﺤﻜﻤـﺔ‪،‬‬
‫ﻭﺍﻟﺩﻭﻟﺔ ﻨﻔﺴﻬﺎ‪ ،‬ﻭﻟﻡ ﻴﺒﻕ ﺇﻻ ﻋﻨﺎﻭﻴﻨﻬﺎ ﻭﻤﻥ ﺫﻟﻙ ﻤﺠﻤﻭﻋـﺔ‬
‫ﻤﻥ ﺘﻔﺎﺴﻴﺭ ﺒﻌﺽ ﺍﻻﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ‪ ،‬ﻭﺍﻟﻜﺘﺏ ﺍﻟﻜﻼﻤﻴﺔ ﻜﻜﺘـﺎﺏ‬
‫"ﺍﻻﺼﻭل ﻭﺍﻟﻔﺭﻭﻉ" ﻭﻜﺘﺎﺏ "ﺍﻟﻌﺩل ﻭﺍﻟﺘﻭﺤﻴﺩ" ﻭﻫﻨﺎﻙ ﻜﺘﺏ ﻓﻲ‬
‫ﺍﻟﺴﻴﺎﺴﺔ ﻜﻜﺘﺎﺏ "ﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻟﺨﻠﻔﺎﺀ ﻭﺍﻻﻤﺭﺍﺀ" ﺍﻟـﺫﻱ ﻜـﺎﻥ‬
‫ﺍﻟﻭﺯﻴﺭ ﻋﻠﻲ ﺒﻥ ﻋﻴﺴﻰ ﺍﻭل ﻤﻥ ﺤﺎﻜﻡ ﺍﻟﺤـﻼﺝ‪ ،‬ﻭﻜـﺎﻥ ﻗـﺩ‬
‫ﺍﺤﺘﻔﻅ ﺒﻨﺴﺨﺔ ﻤﻨﻪ‪ ،‬ﻭﻤﻥ ﻜﺘﺏ ﺍﻟﺤﻼﺝ ﻜﺘﺏ ﻓـﻲ ﺍﻟﺘـﺼﻭﻑ‬
‫ﻭﻓﻲ ﺍﻻﺭﺍﺀ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻜﺘﺏ ﻓﻲ ﺍﻟﻔﻠـﺴﻔﺔ‪ ،‬ﻜﻜﺘـﺎﺏ "ﺍﻟﻭﺠـﻭﺩ‬
‫ﺍﻟﺜﺎﻨﻲ"‪ ،‬ﻭﻜﺘﺎﺏ "ﺍﻟﻜﻴﻔﻴﺔ" ﻭﻜﺘﺎﺏ "ﺍﻟﺤﻘﻴﻘﺔ" ﻭﻜﺘﺎﺏ "ﺘـﺸﺨﻴﺹ‬
‫ﺍﻟﻅﻠﻤﺎﺕ" ﻭﻜﺘﺎﺏ "ﻻ ﻜﻴﻑ"‪..‬ﺍﻟﺦ)‪.(٤٠‬‬
‫ﻗﺎﻟﻮﺍ ﰲ ﺷﻄﺢ ﺍﳊﻼﺝ‪:‬‬
‫ﺍﺨﺘﻠﻑ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ‪ ،‬ﻓﻘﻭﻡ ﻴﻘﻭﻟﻭﻥ ‪ :‬ﺍﻨﻪ ﺴﺎﺤﺭ‪ ،‬ﻭﻗﻭﻡ‬
‫ﻴﻘﻭﻟﻭﻥ‪ :‬ﻟﻪ ﻜﺭﺍﻤﺎﺕ‪ ،‬ﻭﻗﻭﻡ ﻴﻘﻭﻟﻭﻥ‪ :‬ﻤﻨﻤﺱ‪ ،‬ﻭﻗﺎل ﺍﻟﻁﺒـﺭﻱ‬
‫ﻜﺎﻥ ﺍﻟﺤﻼﺝ ﻤﺨﻠﻁﺎﹰ‪ ،‬ﻓﻔﻲ ﺍﻭﻗﺎﺕ ﻴﻠﺒﺱ ﺍﻟﻤـﺴﻭﺡ)‪ ،(٤١‬ﻭﻓـﻲ‬
‫ﺍﻭﻗﺎﺕ ﻴﻠﺒﺱ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻤﺼﺒﻐﺔ‪ ،‬ﻭﻓﻲ ﺍﻭﻗﺎﺕ ﻴﻠﺒﺱ ﺍﻟﺩﺭﺍﻋـﺔ‬
‫ﻭﺍﻟﻌﻤﺎﻤﺔ‪ ،‬ﻭﻴﻤﺸﻲ ﺒﺎﻟﻘﺒﺎﺀ ﻋﻠﻰ ﺯﻱ ﺍﻟﺠﻨﺩ‪ ،‬ﻭﻁـﺎﻑ ﺍﻟـﺒﻼﺩ‪،‬‬
‫ﻭﻗﺼﺩ ﺍﻟﻬﻨﺩ ﻭﺨﺭﺍﺴﺎﻥ‪ ،‬ﻭﺘﺭﻜﺴﺘﺎﻥ‪ ،‬ﻭﻜﺎﻥ ﺍﻗـﻭﺍﻡ ﻴﻜﺎﺘﺒﻭﻨـﻪ‬
‫ﺒﺎﻟﻤﻐﻴﺙ ﻭﺍﻗﻭﺍﻡ ﺒﺎﻟﻤﻘﻴﺕ‪ ،‬ﻭﺘﺴﻤﻴﻪ ﺍﻗﻭﺍﻡ ﺒـ‪" :‬ﺍﻟﻤﻁﻠﻡ" ﻭﺍﻗﻭﺍﻡ‬
‫ﺒـ‪":‬ﺍﻟﻤﺠﺒﺭ" ﻭﺤﺞ ﻭﺠﺎﻭﺭ ‪ ،‬ﻭﺠﺎﺀ ﺇﻟﻰ ﺒﻐﺩﺍﺩ ﻓﺄﻗﺘﻨﻰ ﺍﻟﻌﻘـﺎﺭ‪،‬‬
‫ﻭﺒﻨﻰ ﺩﺍﺭﺍﹰ )‪.(٤٢‬‬
‫ﻭﻗﺎل ﺍﻟﻁﺒﺭﻱ‪ :‬ﻭﻴﻅﻬﺭ ﺍﻨﻪ ﺴﻨﻲ ﻟﻤﻥ ﻜﺎﻥ ﻤـﻥ ﺍﻫـل‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺸﻴﻌﻲ ﻟﻤﻥ ﻜﺎﻥ ﻤﺫﻫﺒﻪ ﺸﻴﻌﻴﺎﹰ‪ ،‬ﻭﻤﻌﺘﺯﻟﻲ ﻟﻤﻥ ﻜـﺎﻥ‬
‫ﻤﺫﻫﺒﻪ ﺍﻻﻋﺘﺯﺍل ﻭﺍﺩﻋﻰ ﺍﻟﺭﺒﻭﺒﻴﺔ‪ ،‬ﻭﻗﺎل ﺒـﺎﻟﺤﻠﻭل‪ ،‬ﻭﻋﻅـﻡ‬
‫ﺍﻓﺘﺭﺍﺅﻩ ﻋﻠﻰ ﺍﷲ ﻋﺯ ﻭﺠل‪ ،‬ﻭﻭﺠﺩﺕ ﻟﻪ ﻜﺘﺏ ﻓﻴﻬﺎ ﺤﻤﺎﻗـﺎﺕ‬
 ‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬ ‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬

‫ﺍﻟﻬﺠﺭﻱ ﺜﻡ ﺠﺩﺩ ﻤﺭﺍﺭﺍﹰ ﻭﻤﻥ ﺫﻟﻙ ﺘﺠﺩﻴﺩﻩ ﻋﻠﻰ ﻴﺩ ﺍﻟـﺴﻠﻁﺎﻥ‬ ‫ﻭﻗﺎل ﺍﺒﻥ ﺨﻠﻜﺎﻥ‪ :‬ﺍﻓﺘﻰ ﺍﻜﺜﺭ ﻋﻠﻤﺎﺀ ﻋـﺼﺭﻩ ﺒﺎﺒﺎﺤـﺔ‬
‫ﺴﻠﻴﻤﺎﻥ ﺍﻟﻌﺜﻤﺎﻨﻲ ﺍﻟﻔﺎﺘﺢ ﺴﻨﺔ ‪٩٢٤‬ﻫـ‪١٥٣٦/‬ﻡ ﻭﻴﺒـﺩﻭ ﺍﻥ‬ ‫ﺩﻤﻪ)‪ .(٥٢‬ﻭﻗﺎل ﺍﺒﻭ ﺒﻜﺭ ﺒﻥ ﺴﻌﻴﺩ‪ :‬ﺍﻥ ﺍﻟﺤﻼﺝ ﻤﻤﻭﻩ ﻤﻤﺨﺭﻕ‪،‬‬
‫ﺍﺨﺭ ﺘﺠﺩﻴﺩ ﻟﻪ ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻟﻘﺭﻥ ﺍﻟﻤـﻴﻼﺩﻱ ﺍﻟﻌـﺸﺭﻴﻥ ﺤـﻴﻥ‬ ‫ﻭﻋﻥ ﻋﻤﺭﻭ ﺒﻥ ﻋﺜﻤﺎﻥ ﺍﻟﻤﻜﻲ ﻗﺎل‪ :‬ﺴﻤﻌﻨﻲ ﺍﻟﺤﻼﺝ ﻭﺍﻨﺎ ﺃﻗﺭﺃ‬
‫ﺼﻭﺭﻩ ﻤﺎﺴﻨﻴﻭﻥ ‪.١٩٠٤‬‬ ‫ﺍﻟﻘﺭﺁﻥ ﻓﻘﺎل‪ :‬ﻴﻤﻜﻨﻨﻲ ﺍﻥ ﺍﻗﻭل ﻤﺜﻠﻪ ‪ ،‬ﻓﻘﻠﺕ‪ :‬ﺍﻥ ﻗﺩﺭﺕ ﻋﻠﻴﻙ‬
‫ﺍﳋﺎﲤﺔ‪:‬‬ ‫ﻗﺘﻠﺘﻙ)‪.(٥٣‬‬
‫ﻅﻬﺭ ﺠﻠﻴﺎﹰ ﺃﻥ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﻨﺼﻭﺭ ﺍﻟﺤﻼﺝ ﺍﺤﺩ ﺍﻗﻁﺎﺏ‬ ‫ﻭﻗﺎل ﺍﺒﻭ ﻴﻌﻘﻭﺏ ﺍﻻﻗﻁﻊ ﻭﺠﻌﻔﺭ ﺍﻟﺨﻠﺩﻱ‪ :‬ﺍﻟﺤﻼﺝ ﻜﺎﻓﺭ‬
‫ﺨﺒﻴﺙ)‪.(٥٤‬‬
‫ﻤﺩﺭﺴﺔ ﻨﻴﺴﺎﺒﻭﺭ ﺍﻟﺼﻭﻓﻴﺔ ﺍﻟﺘﻲ ﻏﻠﺒﺕ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺭﻭﺤﻴﺔ ﺍﻟﺘﻲ‬
‫ﻭﻴﺒﺩﻭ ﻟﻲ ﻤﻥ ﻫﺫﺍ ﺍﻟﻌﺭﺽ ﺍﻟﺫﻱ ﺤﺎﻭﻟﺕ ﻓﻴﻪ ﺍﻥ ﻴﻜﻭﻥ‬
‫ﺘﺘﺼل ﺒﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﺫﻭﻗﻴﺔ‪ ،‬ﻭﻋﺭﻓﻨﺎ ﺍﻥ ﺍﻟﺤﻼﺝ ﺍﺨﺘﺎﺭ ﻤﻥ ﻜـل‬
‫ﻤﺯﺠﺎﹰ ﺒﻴﻥ ﺠﻤﻠﺔ ﺍﺤﺩﺍﺙ ﺘﺎﺭﻴﺨﻴﺔ ﻭﺭﺅﻯ ﺭﻭﺤﻴﺔ ﺒﻤﺜﺎﺒﺔ ﻓﻠﺴﻔﺔ‬
‫ﻤﺫﻫﺏ ﺍﺸﺩ ﻤﺎ ﻓﻴﻪ‪ ،‬ﻭﻗﺩ ﻜﺎﻨﺕ ﺍﺭﺍﺀﻩ ﻨـﺴﻴﺠﺎﹰ ﻻ ﻋﻤـﻕ ﻤـﺎ‬
‫ﻏﻨﻭﺼﻴﺔ ﺍﺨﺘﺹ ﺒﻬﺎ ﺍﻟﺤﻼﺝ ﺩﻭﻥ ﻏﻴـﺭﻩ‪ ،‬ﻅﻬـﻭﺭ ﺍﻟﺤـﻼﺝ‬
‫ﻋﺎﺼﺭﻩ ﻤﻥ ﺍﻓﻜﺎﺭ‪ ،‬ﻭﺠﺎﻫﺭ ﺍﻟﺤﻼﺝ ﺒﺎﻓﻜﺎﺭﻩ ﺍﻟﺘﻲ ﺨـﺭﺝ ﺒﻬـﺎ‬ ‫ﺼﻭﻓﻴﺎﹰ ﻋﻤﻡ ﺒﻨﺯﻋﺘﻪ ﺍﻟﺼﻭﻓﻴﺔ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺭﻭﺤﻲ ﺍﻟﻔﻠﺴﻔﻲ ﻋﻠﻰ‬
‫ﻋﻥ ﻤﺎ ﻜﺎﻥ ﻤﺄﻟﻭﻓﺎﹰ ﻤﻥ ﻗﻴﻡ ﺭﻭﺤﻴﺔ ﺒﻌﺩ ﺠﻤﻠﺔ ﻤـﻥ ﺍﺴـﻔﺎﺭﻩ‬ ‫ﻤﺎ ﻓﻲ ﺍﺭﻭﻗﺔ ﻤﺩﺭﺴﺔ ﻨﻴﺴﺎﺒﻭﺭ‪ ،‬ﻭﻤﺎ ﻫﺫﺍ ﺍﻻﺒﺘﻜﺎﺭ ﺍﻟﺠﺩﻴـﺩ ﺇﻻ‬
‫ﻭﺘﺭﺤﺎﻟﻪ ﺇﻟﻰ ﺒﻼﺩ ﻜﺎﻨﺕ ﻤﻠﺌﻰ ﺒﻤﻨﻬﺠﻴﺔ ﻤﺨﺎﻟﻔﺔ ﻟﻘﻴﻡ ﺭﻭﺤﻴـﺔ‬ ‫ﻨﺘﻴﺠﺔ ﻻﺴﻔﺎﺭﻩ ﻭﺘﺭﺤﺎﻟﻪ ﺇﻟﻰ ﺍﻟﻤـﺸﺭﻕ ﻭﺨـﺼﻭﺼﺎﹰ ﺍﻟﻬﻨـﺩ‬
‫ﻤﻌﻠﻭﻤﺔ ﻤﻥ ﺩﻴﺎﻨﺎﺕ ﺴﻤﺎﻭﻴﺔ ﻤﻌﻠﻭﻤﺔ‪ ،‬ﻭﺠﺎﺀ ﺍﻟﺤﻼﺝ ﺒﺎﻓﻜـﺎﺭ‬ ‫ﻭﺘﺄﺜﺭﻩ ﺒﻤﺎ ﻜﺎﻥ ﻟﺩﻯ ﺍﻟﻬﻨﻭﺩ ﻤﻥ ﻤﻌﺘﻘﺩﺍﺕ ﺍﻫﻠﻜـﻭﺍ ﺍﻨﻔـﺴﻬﻡ‬
‫ﺒﻠﻴﺩﺓ ﺘﻌﺘﻤﺩ ﺍﻟﺴﺤﺭ ﻭﺍﻟﺨﺭﺍﻓﺔ ﻭﺍﻟﺒﺩﻉ ﻭﺍﻟﺘﺤﺭﻴﻑ ﻭﺍﻟﺘﺨﺭﻴـﻑ‬ ‫ﻭﺍﺒﺩﺍﻨﻬﻡ ﻤﻥ ﺍﺠل ﻋﺎﻟﻡ ﺍﺒﺩﻯ ﻜﺎﻥ ﺍﺒﺭﺯ ﻁﺭﻗﻬﻡ ﺍﻟﻤﻭﺼﻠﺔ ﺇﻟﻴﻪ‬
‫ﻓﻲ ﺍﻏﻠﺏ ﺍﻻﺤﻴﺎﻥ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻜﺎﻥ ﻤﻠﻤﻭﺴﺎﹰ ﻭﻤﻭﺜﻘﺎﹰ ﻓﻲ ﺨﻔﺎﻴـﺎ‬ ‫ﻫﻲ ﺍﻻﻴﺜﺎﺭ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﻨـﺎﺀ‪ ،‬ﻭﺘـﺭﻙ ﺍﺒـﺩﺍﻨﻬﻡ ﻋﺭﻀـﺔ‬
‫ﻟﻠﻭﺤﻭﺵ ﻭﺍﻟﻜﻭﺍﺴﺭ ﻭﺍﻟﺭﻗﺹ ﻋﻠـﻰ ﺍﻟﻨـﺎﺭ ﻁﺭﻴﻘـﺎﹰ ﻟـﺫﻟﻙ‬
‫ﻭﺍﺴﺭﺍﺭ ﻤﺤﺎﻜﻤﺘﻪ ﻓﻲ ﻋﻬﺩ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﻤﻘﺘﺩﺭ ﺒﺎﷲ ‪٢٩٥‬ﻫــ‪-‬‬
‫ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻻﺒﺩﻱ ﺍﻟﻐﻴﺭ ﻤﺘﻨﺎﻫﻲ‪.‬‬
‫‪٣٢٠‬ﻫـ ﻭﺍﻟﺘﻲ ﺍﻨﺘﻬﺕ ﺒﻘﺘﻠﻪ‪.‬‬
‫ﻭﻤﻤﺎ ﻻﺸﻙ ﻓﻴﻪ ﺍﻥ ﺍﻟﺼﻭﺭ ﺍﻀﻁﺭﺒﺕ ﺍﻤـﺎﻡ ﺍﻟﺤـﻼﺝ‪،‬‬
‫ﺍﳍﻮﺍﻣﺶ‬ ‫ﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻻﻴﻤﺎﻥ ‪ ،‬ﻭﺍﻟﻁﺭﻕ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﺘﻲ ﻤﺎ ﻜﺎﻥ ﻟـﻪ‬
‫ﺍﻥ ﻴﻭﺍﺯﻥ ﺍﻟﺴﻠﻭﻙ ﻓﻲ ﺭﺤﺎﺒﻬـﺎ‪ ،‬ﻓﻜـﺎﻥ ﺍﻟﺨـﺭﻕ ﺍﻟﺨـﺎﺭﻕ‬
‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻁﺒـﺭﻱ‪ ،‬ﺘـﺎﺭﻴﺦ ﺍﻻﻤـﻡ ﻭﺍﻟﻤﻠـﻭﻙ‪،.١٤١ / ٩ ،‬‬ ‫ﻭﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﺍﻟﺴﺒل ﺍﻟﻤﻌﺭﻭﻓﺔ ﻟﺩﻯ ﻋﻤﻭﻡ ﺍﻟﻤﺸﺭﻗﻴﻴﻥ )ﻗﻴﻡ‬
‫ﺍﻟﺴﻤﻌﺎﻨﻲ‪ ،‬ﺍﻻﻨـﺴﺎﺏ‪ ،‬ﺹ‪ ،١٨١‬ﺍﺒـﻥ ﻜﺜﻴـﺭ‪ ،‬ﺍﻟﺒﺩﺍﻴـﺔ‬ ‫ﺍﻟﺩﻴﺎﻨﺎﺕ ﺍﻟﺴﺎﺌﺩﺓ(‪ ،‬ﻓﻀﻼﹰ ﻋﻥ ﺫﻟﻙ ﺘﺎﺜﺭﻩ ﺒﺎﻟﻔﻠﺴﻔﺔ ﺍﻻﻓﻼﻁﻭﻨﻴﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻴﺔ‪ ،١٣٢/١١ ،‬ﺍﺒﻥ ﺍﻟﻌﻤـﺎﺩ‪ ،‬ﺍﻟـﺸﺫﺭﺍﺕ‪،٢٣٣/٢ ،‬‬ ‫ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻗﺩ ﺍﻁﺭﺕ ﺒﻤﻨﻬﺞ ﺴﻘﺭﺍﻁ ﻭﺍﺜﺎﺭ ﺍﻟﺩﻴﺎﻨﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ‪،‬‬
‫ﺍﻟﺸﻌﺭﺍﻨﻲ‪ ،‬ﻁﺒﻘـﺎﺕ ﺍﻟـﺸﻌﺭﺍﺀ‪ ،١٣٦/١ ،‬ﺍﺒـﻭ ﺍﻟﻔـﺩﺍ‪،‬‬ ‫ﻜل ﻫﺫﺍ ﺨﻠﻑ ﻟﺩﻯ ﺍﻟﺤﻼﺝ ﻫﻜﺫﺍ ﻨﺯﻋﺎﺕ ﻗﺎﺩﺘﻪ ﺇﻟﻰ ﺍﻟـﺸﻁﺢ‪،‬‬
‫ﺍﻟﻤﺨﺘﺼﺭ‪ ،٧٠/٢ ،‬ﺍﻟﻴﺎﻓﻌﻲ‪ ،‬ﻤﺭﺁﺓ ﺍﻟﺠﻨﺎﻥ‪ ،٢٥٣/٢ ،‬ﺍﺒﻥ‬ ‫ﻭﺍﻟﻬﻼﻙ‪ ،‬ﻟﻌﺩﻡ ﺍﻟﺘﻭﺍﺯﻥ ﻭﻋﺩﻡ ﻤﺄﻟﻭﻓﻴﺔ ﻫﻜـﺫﺍ ﺭﺅﻯ ﺤﺩﻴﻘـﺔ‬
‫ﺍﻟﺠﻭﺯﻱ‪ ،‬ﺍﻟﻤﻨﺘﻅﻡ‪ ،١٦٠/٦ ،‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﻤﻴﺯﺍﻥ ﺍﻻﻋﺘـﺩﺍل‪،‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻨﺫﺍﻙ‪.‬‬
‫‪ ،٢٥٦/١‬ﺍﺒﻥ ﺘﻐﺭﻱ‪ ،‬ﺍﻟﻨﺠـﻭﻡ‪ ،٢٠٣/٣ ،‬ﺍﺒـﻥ ﺨﻠﻜـﺎﻥ‪،‬‬ ‫ﻭﻓﺎﺗﻪ ﻭﻗﱪﻩ ﺍﻟﺮﻣﺰﻱ‪:‬‬
‫ﻭﻓﻴﺎﺕ ﺍﻻﻋﻴﺎﻥ‪.٣٠٥/١ ،‬‬ ‫ﺘﻭﻓﻰ ﺍﻟﺤﻼﺝ ﺒﺎﻟﻁﺭﻴﻘﺔ ﺍﻻﻨﻔﺔ ﺍﻟـﺫﻜﺭ ﺍﻭﺍﺨـﺭ ﺴـﻨﺔ‬
‫)‪ (2‬ﺍﻟﺨﻭﺍﻨﺴﺎﺭﻱ‪ ،‬ﺭﻭﻀﺎﺕ ﺍﻟﺠﻨﺎﻥ‪.١٠٧/٣ ،‬‬ ‫‪٣٠٩‬ﻫـ ﻓﻲ ﺒﻐﺩﺍﺩ‪ ،‬ﻭﻟﻠﺤﻼﺝ ﻗﺒﺭ ﺭﻤﺯﻱ ﻓﻴﻬﺎ ﻓـﻲ ﻤﻘﺒـﺭﺓ‬
‫)‪ (3‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺍﻟﺘﺼﻭﻑ‪ ،‬ﺹ‪.٣٨‬‬ ‫ﺍﻟﺸﻴﺦ ﻤﻌﺭﻭﻑ ﺇﻟﻰ ﺠﻭﺍﺭ ﻤﺴﺘﺸﻔﻰ ﺍﻟﻜﺭﺍﻤﺔ ﺍﻟﺤﺎﻟﻲ ﻓﻲ ﻤﺤﻠﺔ‬
‫)‪ (4‬ﺍﻟﻁﺒﺭﻱ‪ ،٣٥٩/٨ ،‬ﺍﺒﻥ ﺍﻻﺜﻴﺭ‪ ،‬ﺍﻟﻜﺎﻤل‪ ،٩٧/٦ ،‬ﺍﺒﻥ ﺘﻐـﺭﻱ‬ ‫ﺘﺴﻤﻰ ﺍﻟﻤﻨﺼﻭﺭﻴﺔ‪ ،‬ﻭﻟﻌل ﻫﺫﺍ ﺍﻟﻤﻜﺎﻥ ﻴﺸﻴﺭ ﺇﻟـﻰ ﺍﻟﻤﻭﻀـﻊ‬
‫ﺒﺭﺩﻱ‪ ،‬ﺍﻟﻨﺠﻭﻡ‪.٢٢/٣ ،‬‬ ‫ﺍﻟﺫﻱ ﻗﺘل ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻅﺎﻫﺭ ﺍﻥ ﺍﻭل ﻤﻥ ﻋﻴﻥ ﻫﺫﺍ ﺍﻟﻤﻜﺎﻥ ﻭﺯﻴـﺭ‬
‫ﻋﺒﺎﺴﻲ ﻤﻥ ﺍﻨﺼﺎﺭﻩ )ﺍﺒﻥ ﺍﻟﻤﺴﻠﻤﺔ( ﻭﺫﻟﻙ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ‬

‫‪٢٠٠٨(٧)(٢-١)١٠٧‬‬
‫‪‬‬
 ‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬
‫)‪ (17‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫)‪ (18‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺍﻟﺘﺎﺭﻴﺦ‪.١٥٠/٩ ،‬‬
‫)‪ (19‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﺍﻟﻤﺤﺎﻀﺭﺍﺕ‪ ،‬ﺹ‪.٢٣‬‬
‫)‪ (20‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫)‪ (21‬ﺍﺒﻥ ﺨﻠﻜﺎﻥ‪ ،‬ﻭﻓﻴﺎﺕ ﺍﻻﻋﻴﺎﻥ‪.٤٠٥/١ ،‬‬
‫)‪ (22‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ‪.١٥٢ ،١٤٦/٩ ،‬‬
‫)‪ (23‬ﺠﻴﺎﺩ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﻀﺎ‪ ،‬ﺴﻴﺭ ﺍﻋﻼﻡ ﻤﺘﺼﻭﻓﺔ ﺒﻐﺩﺍﺩ‪ ،‬ﺒﺤﺙ ﻏﻴـﺭ‬
‫ﻤﻨﺸﻭﺭ‪ ،‬ﺹ‪.١٩‬‬
‫)*( ﺍﻟﻘﺭﺍﻤﻁﺔ‪ :‬ﻗﺭﻤﻁ ﻓﻲ ﺍﻻﺼل ﺍﻟﻨﺒﻁﻲ "ﺍﺤﻤﺭ ﺍﻟﻌﻴﻨﻴﻥ" ﻭﻗﺭﺍﻤﻁﺔ‬
‫ﺍﻟﻌﺭﺍﻕ ﺤﺭﻜﺔ ﺘﺯﻋﻤﻬﺎ ﺤﻤﺩﺍﻥ ﺒﻥ ﺍﻻﺸﻌﺙ ﺍﻟﻤﺴﻤﻰ "ﻗﺭﻤﻁ"‬ ‫ﺍﻻﻭﻟﻴﺎ‪ ،‬ﺹ‪ ،١٧‬ﺍﻟﻜﻼﺒﺎﺫﻱ‪ ،‬ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﻤـﺫﻫﺏ ﺍﻫـل‬
‫ﻭﺤﺭﻜﺔ ﺍﻟﻘﺭﺍﻤﻁﺔ ﺍﻋﺘﺒﺭﻫﺎ ﺒﻌﺽ ﺍﻟﻤﺅﺭﺨﻴﻥ ﺠـﺯﺀ ﻤـﻥ‬
‫ﺍﻟﺤﺭﻜﺔ ﺍﻻﺴﻤﺎﻋﻴﻠﻴﺔ‪ ،‬ﻨﺴﺒﺔ ﺍﻟﻰ ﺍﺴﻤﺎﻋﻴل ﺒﻥ ﺍﻻﻤﺎﻡ ﺠﻌﻔﺭ‬
‫ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺍﻟﺘﻲ ﺍﻨﻘﺴﻤﺕ ﺒﻌﺩ ﻭﻓﺎﺘﻪ ﺍﻟﻰ ﻗـﺴﻤﻴﻥ‪ ،‬ﻅﻬـﺭﺕ‬
‫ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﻤﻌﺘﻀﺩ‪ ،‬ﻭﺍﻟﻤﻜﺘﻔﻲ‪ ،‬ﺭﺍﺠﻊ‪ :‬ﻓﻭﺯﻱ‪،‬‬
‫ﻓﺎﺭﻭﻕ ﻋﻤﺭ‪ ،‬ﺍﻟﺨﻼﻓﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ ﺍﻟﺴﻘﻭﻁ ﻭﺍﻻﻨﻬﻴﺎﺭ‪ ،‬ﻋﻤﺎﻥ‪،‬‬
‫‪.٥١/٢ ،٢٠٠٣‬‬
‫)‪ (24‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﺍﻟﻤﺤﺎﻀﺭﺍﺕ‪ ،‬ﺹ‪.٣٥‬‬
‫)‪ (25‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﺍﻟﺤﻼﺝ ﻤﻭﻀﻭﻋﺎﹰ ﻟﻼﺩﺍﺏ ﻭﺍﻟﻔﻨﻭﻥ‪ ،‬ﺹ‪.١٧١‬‬
‫)‪ (26‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ‪.١٤١/٩ ،‬‬
‫)‪ (27‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﺍﻟﻤﺤﺎﻀﺭﺍﺕ‪ ،‬ﺹ‪.١٣٥‬‬
‫)‪ (28‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﺍﻟﺤﻼﺝ ﻤﻭﻀﻭﻋﺎﹰ‪ ،‬ﺹ‪.١٠٨‬‬
‫)‪ (29‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫)‪ (30‬ﺍﻟﻔﺘﻭﺓ‪ :‬ﺍﺤﺩﻯ ﺍﻟﻁﺭﻕ ﺍﻟﺼﻭﻓﻴﺔ ﺍﻟﺘﻲ ﻅﻬﺭﺕ ﻓﻲ ﺍﻟﻤـﺸﺭﻕ‬
‫ﺍﻻﺴﻼﻤﻲ‪ ،‬ﻭﻜﺎﻥ ﻫﺩﻓﻬﺎ ﺍﻟﺠﻬﺎﺩ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻘﺩﺱ‪ ،‬ﻭﺍﺘﺴﻤﺕ‬
‫ﺒﺎﻟﺘﻘﻭﻯ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻻﻴﺜﺎﺭ‪ ،‬ﺍﻨﻅﺭ‪ :‬ﻋﻔﻴﻘﻲ‪ ،‬ﺍﺒﻭ‬
‫ﺍﻟﻌﻼﺀ ﺍﻟﻤﻼﺤﻘﻴﺔ ﻭﺍﻟﺼﻭﻓﻴﺔ ﻭﺍﻫل ﺍﻟﻔﺘﻭﺓ‪ ،‬ﺹ‪.٢٦-٢٥‬‬
‫)‪ (31‬ﺍﻟﻤﻼﺤﻘﻴﺔ‪ :‬ﻓﺭﻗﺔ ﻤﻥ ﻓﺭﻕ ﺍﻟﺼﻭﻓﻴﺔ ﻓﻲ ﺍﻟﻨﺼﻑ ﺍﻟﺜﺎﻨﻲ ﻤﻥ‬
‫ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻟﺙ ﺍﻟﻬﺠﺭﻱ ﻓﻲ ﻨﻴﺴﺎﺒﻭﺭ‪ ،‬ﻭﻫﻲ ﺼـﻭﺭﺓ ﻤـﻥ‬
‫ﺼﻭﺭ ﺍﻟﺯﻫﺩ ﺍﻻﺴﻼﻤﻲ ﻭﻴﻌﻤل ﺴﺎﻟﻜﻬﺎ ﺒﺭﻴﺎﻀـﺔ ﻨﻔـﺴﻴﺔ‬
‫ﺘﺅﺩﻱ ﺍﻟﻰ ﺍﻨﻜﺎﺭ ﺍﻟﺫﺍﺕ ﻭﻤﺤﻭ ﻋﻼﺌﻡ ﺍﻟﻐـﺭﻭﺭ ﺍﻻﻨـﺴﺎﻨﻲ‪،‬‬
‫ﻭﺍﻁﻔﺎﺀﺠﺫﻭﺓ ﺍﻟﺭﻴﺎﺀ ﻓﻲ ﺍﻟﻘﻠﺏ‪ ،‬ﺍﻟﺼﺒﺎﻍ‪ ،‬ﻟﻴﻠﻰ‪ ،‬ﺍﻟﻤﺠﺘﻤـﻊ‬
‫‪٢٠٠٨(٧)(٢-١)١٠٨‬‬
‫‪‬‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬
‫)‪ (5‬ﺒﻠﻴﺩﺓ ﺘﻘﻊ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻻﻴﺭﺍﻨﻴﺔ ﻤﻥ ﺸﻁ ﺍﻟﻌﺭﺏ ﻋﻠﻰ ﻀـﻔﺔ‬
‫ﻨﻬﺭ ﺍﻟﻜﺎﺭﻭﻥ ﺍﻻﻴﺭﺍﻨﻲ ﻭﺍﺼـﺒﺤﺕ ﻤﺭﻜـﺯﺍﹰ ﻤـﻥ ﻤﺭﺍﻜـﺯ‬
‫ﺍﻟﺘﺼﻭﻑ‪ .‬ﺭﺍﺠﻊ‪ :‬ﻴﺎﻗﻭﺕ‪.٢٩/٢ ،‬‬
‫)‪ (6‬ﺴﻬل ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻴﻭﻨﺱ ﺒﻥ ﻋﻴﺴﻰ ﺒﻥ ﺭﻓﻴﻊ ﻭﻜﻨﻴﺘﻪ ﺍﺒﻭ‬
‫ﻤﺤﻤﺩ‪ ،‬ﻤﻥ ﻜﺒﺎﺭ ﺍﻟﺼﻭﻓﻴﺔ ﺕ‪٢٩٣‬ﻫـ‪ ،‬ﻜـﺎﻥ ﺴـﻨﺩﺍﹰ ﻓـﻲ‬
‫ﺤﺩﻴﺜﻪ‪ ،‬ﻤﻥ ﺘﺄﻟﻴﻔﻪ ﻜﺘﺎﺏ ﺩﻗﺎﺌﻕ ﺍﻟﻤﺤﺒﻴﻥ‪ ،‬ﻭﻜﺘﺎﺏ ﻤـﻭﺍﻋﻅ‬
‫ﺍﻟﻌﺎﺭﻓﻴﻥ‪ ،‬ﺭﺍﺠﻊ‪ :‬ﺍﻻﺼﻔﻬﺎﻨﻲ‪ ،‬ﺤﻠﻴﺔ ﺍﻻﻭﻟﻴـﺎﺀ‪.١٨٩/١ ،‬‬
‫ﺍﺒﻥ ﺍﻻﺜﻴﺭ ﺍﻟﻠﺒﺎﺏ‪ ،١٧٦/١ ،‬ﺍﺒـﻥ ﺍﻟﺠـﻭﺯﻱ‪ ،‬ﺍﻟﻤﻨـﺘﻅﻡ‪،‬‬
‫‪ ،١٦٢/٥‬ﺼﻔﺔ ﺍﻟﺼﻔﻭﺓ‪ ،٤٦/٤ ،‬ﺍﺒﻥ ﺍﻟﻤﻠﻘـﻰ‪ ،‬ﻁﺒﻘـﺎﺕ‬
‫ﺍﻟﺘﺼﻭﻑ‪ ،‬ﺹ‪،٩‬‬
‫)‪ (7‬ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﺠﻨﻴﺩ ﺍﻟﺒﻐﺩﺍﺩﻱ ﺍﻟﺨﺯﺍﺯ‪ ،‬ﺍﺒﻭ ﺍﻟﻘﺎﺴـﻡ‪ ،‬ﻴﻘـﺎل ﻟـﻪ‬
‫ﺍﻟﻘﻭﺍﺭﻴﺭﻱ ﻤﻥ ﻨﻬﺎﻭﻨﺩ‪ ،‬ﻤﻭﻟﺩﻩ ﻭﻤﻨﺸﺄﻩ‪ ،‬ﻭﻓﺎﺘـﻪ ﺒﺒﻐـﺩﺍﺩ‪،‬‬
‫ﺼﺤﺏ ﺍﻟـﺴﺭﻱ ﺍﻟـﺴﻘﻁﻲ‪ ،‬ﻭﺍﻟﻤﺤﺎﺴـﺒﻲ‪ ،‬ﻭﺍﻟﻘـﺼﺎﺏ‪،‬‬
‫ﺕ‪٢٩٧‬ﻫـ‪ ،‬ﺭﺍﺠﻊ‪،‬ﺍﻟﺤﻠﻴﺔ‪ ،٢٥٥/١٠ ،‬ﺼـﻔﺔ ﺍﻟـﺼﻔﻭﺓ‪،‬‬
‫‪ ،٢٣٥/٢‬ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺹ‪.١٥٤‬‬
‫)‪ (8‬ﺍﺒﻭ ﺍﻟﺤﺴﻴﻥ ﺍﻟﻨﻭﺭﻱ‪ ،‬ﺍﺤﻤﺩ ﺒﻥ ﻤﺤﻤـﺩ‪ ،‬ﺒﻐـﺩﺍﺩﻱ ﺍﻟﻤﻨـﺸﺄ‬
‫ﻭﺍﻟﻤﻭﻟﺩ‪ ،‬ﺨﺭﺍﺴﺎﻨﻲ ﺍﻻﺼل‪ ،‬ﻴﻌﺭﻑ ﺒـﺎﺒﻥ ﺍﻟﺒﻐـﻭﻱ‪ ،‬ﻤـﻥ‬
‫ﻋﻠﻤﺎﺀ ﺍﻟﺼﻭﻓﻴﺔ ﻭﻜﺒﺎﺭﻫﻡ ﺕ‪٢٩٥‬ﻫـ‪ ،‬ﺭﺍﺠﻊ‪ :‬ﺍﻟـﺴﻠﻤﻲ‪،‬‬
‫ﻁﺒﻘﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ ﺹ‪ ،١٦٤‬ﺍﻟﺸﻌﺭﺍﻨﻲ‪ ،‬ﻁﺒﻘﺎﺕ‪،٢٦٥/١ ،‬‬
‫ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪ ،‬ﺍﻟﻤﻨﺘﻅﻡ‪ ،٧٧/٦ ،‬ﺼﻔﺔ ﺍﻟﺼﻔﻭﺓ‪،٢٩٤/٢ ،‬‬
‫ﺍﻻﺼﻔﻬﺎﻨﻲ‪ ،‬ﺍﻟﺤﻠﻴﺔ‪ ،١٩٤/١٠ ،‬ﺍﻟﺨﻁﻴﺏ‪ ،‬ﺘﺎﺭﻴﺦ ﺒﻐـﺩﺍﺩ‪،‬‬
‫‪.١٣٠/٥‬‬
‫)‪ (9‬ﺍﻟﺨﻭﺍﻨﺴﺎﺭﻱ‪ ،‬ﺭﻭﻀﺎﺕ ﺍﻟﺠﻨﺎﻥ‪.١٠٨/٣ ،‬‬
‫)‪ (10‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫)‪ (11‬ﺍﻟﺨﻭﺍﻨﺴﺎﺭﻱ‪ ،‬ﺭﻭﻀﺎﺕ ﺍﻟﺠﻨﺎﺕ‪.١٠٨/٣ ،‬‬
‫)‪ (12‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫)‪ (13‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﻜﺎﻤل ﻤﺼﻁﻔﻰ‪ ،‬ﺍﻟﺤﻼﺝ ﻤﻭﻀﻭﻋﺎﹰ ﻟﻠﻔﻨﻭﻥ‪ ،‬ﺒﻐﺩﺍﺩ‪،‬‬
‫‪ ،١٩٨٥‬ﺹ‪.٦١‬‬
‫)‪ (14‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫)‪ (15‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫)‪ (16‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ ﻭﺍﻟﻤﻠﻭﻙ‪.١٥٠/٩ ،‬‬
 ‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬
‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ‬ ‫ﺍﻟﻌﺭﺒﻲ ﻓﻲ ﻤﻁﻠﻊ ﺍﻟﻌﻬـﺩ ﺍﻟﻌﺜﻤـﺎﻨﻲ‪ ،‬ﺩﻤـﺸﻕ‪،١٩٧٣ ،‬‬
‫‪ ‬ﺍﺒﻥ ﺍﻻﺜﻴﺭ‪ ،‬ﺍﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺍﺒﻭ ﺍﻟﻜﺭﻡ ﺍﻟـﺸﻴﺒﺎﻨﻲ‪،‬‬
‫ﺕ‪٦٣٠‬ﻫـ‪ ،‬ﺍﻟﻜﺎﻤل ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ‪ ،‬ﺘﺤﻘﻴـﻕ ﻋﻠـﻲ ﺸـﺒﺭﻱ‪ ،‬ﻡ‬
‫ﺍﻻﻋﻠﻤﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪.٢٠٠٣ ،‬‬
‫‪ ‬ﺍﻻﺼﻔﻬﺎﻨﻲ‪ ،‬ﺍﺒﻭ ﻨﻌﻴﻡ ﺍﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ‪ ،‬ﺕ‪٤٣٠‬ﻫـ‪ ،‬ﺤﻠﻴـﺔ‬
‫ﺍﻻﻭﻟﻴﺎﺀ ﻭﻁﺒﻘﺎﺕ ﺍﻻﺼﻔﻴﺎﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‪ ،‬ﺒﻴﺭﻭﺕ‪.١٩٦٨ ،‬‬
‫‪ ‬ﺍﺒﻥ ﺘﻐﺭﻱ ﺒﺭﺩﻱ‪ ،‬ﺍﺒﻭ ﺍﻟﻤﺤﺎﺴﻥ ﻴﻭﺴﻑ ﺍﻻﺘﺎﺒﻜﻲ‪ ،‬ﺕ‪٨٤٧‬ﻫـ‪،‬‬
‫ﺍﻟﻨﺠﻭﻡ ﺍﻟﺯﺍﻫـﺭﺓ ﻓـﻲ ﻤﻠـﻭﻙ ﻤـﺼﺭ ﻭﺍﻟﻘـﺎﻫﺭﺓ‪ ،‬ﻤﻁﺒﻌـﺔ‬
‫ﻜﻭﺴﺘﺎﺘﻭﻤﺎﺱ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﺒﻼ ﺘﺎﺭﻴﺦ‪.‬‬
‫‪ ‬ﺍﻟﺤﻼﺝ‪ ،‬ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﻨﺼﻭﺭ‪ ،‬ﺕ‪٣٠٩‬ﻫـ‪ ،‬ﺍﻟﻁﻭﺍﺴﻴﻥ‪ ،‬ﺤﻘﻘﻪ‬
‫ﻟﻭﻴﺱ ﻤﺎﺴﻨﻴﻭﻥ‪ ،‬ﺒﺎﺭﻴﺱ‪.١٩٥٠ ،‬‬
‫‪ ‬ﺍﻟﺤﻨﺒﻠﻲ‪ ،‬ﺍﺒﻥ ﺍﻟﻌﻤﺎﺩ ﻋﺒﺩ ﺍﻟﺤﺭ ﺒـﻥ ﺍﺤﻤـﺩ‪ ،‬ﺕ‪١٠٨٩‬ﻫــ‪،‬‬
‫ﺸﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ ﻓﻲ ﺍﺨﺒـﺎﺭ ﻤـﻥ ﺫﻫـﺏ‪ ،‬ﻤﻜﺘﺒـﺔ ﺍﻟﻘـﺩﺱ‪،‬‬
‫‪١٣٥٠‬ﻫـ‪.‬‬
‫‪ ‬ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪ ،‬ﺃﺒﻭ ﺍﻟﻔﺭﺝ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‪ ،‬ﺕ‪٢٩٧‬ﻫــ‪ ،‬ﺼـﻔﺔ‬
‫ﺍﻟﺼﻔﻭﺓ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻓﺎﺨﻭﺭﻱ‪ ،‬ﺤﻴﺩﺭ ﺍﺒﺎﺩ‪١٣٥٨ ،‬ﻫـ‪.‬‬
‫‪ ‬ﺠﻴﺎﺩ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﻀﺎ ﺤﺴﻥ‪ ،‬ﺴﻴﺭ ﺍﻋﻼﻡ ﻤﺘﺼﻭﻓﺔ ﺒﻐﺩﺍﺩ‪ ،‬ﺒﺤـﺙ‬
‫ﻏﻴﺭ ﻤﻨﺸﻭﺭ‪.‬‬
‫‪ ‬ﺍﺒﻥ ﺨﻠﻜﺎﻥ‪ ،‬ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺍﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ‪ ،‬ﺕ‪٦٨١‬ﻫـ‪ ،‬ﻭﻓﻴﺎﻥ‬
‫ﺍﻻﻋﻴﺎﻥ ﻭﺍﻨﺒﺎﺀ ﺍﺒﻨﺎﺀ ﺍﻟﺯﻤﺎﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻤﺤـﻲ ﺍﻟـﺩﻴﻥ‪ ،‬ﻡ‬
‫ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﺒﻼ ﺘﺎﺭﻴﺦ‪.‬‬
‫‪ ‬ﺍﻟﺨﻭﺍﻨﺴﺎﺭﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﺎﻗﺭ‪ ،‬ﺭﻭﻀﺎﺕ ﺍﻟﺠﻨﺎﺕ ﻓﻲ ﺍﺤﻭﺍل ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﻟﺴﺎﺩﺍﺕ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﺴﻤﺎﻋﻠﻴﺎﻥ‪ ،‬ﻗﻡ‪١٣٩١ ،‬ﻫـ‪.‬‬
‫‪ ‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺍﺒﻭ ﻋﺒﺩ ﺍﷲ ﺸﻤﺱ ﺍﻟـﺩﻴﻥ‪ ،‬ﺕ‪٧٢٨‬ﻫــ‪ ،‬ﻤﻴـﺯﺍﻥ‬
‫ﺍﻻﻋﺘﺩﺍل ﻓﻲ ﻨﻘﺩ ﺍﻟﺭﺠﺎل‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﺍﻟﻘـﺎﻫﺭﺓ‪،‬‬
‫‪.١٩٦٠‬‬
‫‪ ‬ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺍﺒﻭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‪ ،‬ﺕ‪٤١٢‬ﻫـ‪ ،‬ﻁﺒﻘﺎﺕ ﺍﻟـﺼﻭﻓﻴﺔﻥ‬
‫ﺘﺤﻘﻴﻕ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺸﺭﻴﺒﺔ‪ ،‬ﻡ ﺍﻟﻤﺩﻨﻲ‪١٤٠٦ ،‬ﻫـ‪.‬‬
‫‪ ‬ﺍﻟﺴﻤﻌﺎﻨﻲ‪ ،‬ﺍﺒﻭ ﺴﻌﻴﺩ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﺕ‪٥٦٢‬ﻫـ‪ .‬ﺍﻻﻨﺴﺎﺏ‪ ،‬ﺘﻘﺩﻴﻡ‬
‫ﻋﺒﺩ ﺍﷲ ﻋﻤﺭ ﺍﻟﺒﺎﺭﻭﺩﻱ‪ ،‬ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.١٩٦٠ ،‬‬
‫‪٢٠٠٨(٧)(٢-١)١٠٩‬‬
‫‪‬‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬
‫ﺹ‪.١٨٢‬‬
‫)‪ (32‬ﺍﺒﻭ ﻴﺯﻴﺩ ﺍﻟﺒﺴﻁﺎﻤﻲ‪ :‬ﺍﺒﻭ ﻴﺯﻴﺩ ﻁﻴﻔـﻭﺭ ﺒـﻥ ﻋـﺩﺱ ﺒـﻥ‬
‫ﺸﺭﻭﺴﺎﻥ‪ ،‬ﺼﺩﻕ ﻤﺠﻭﺴﻴﺎﹰ ﻭﺍﺴﻠﻡ ﺕ‪٢٦١‬ﻫــ‪ ،‬ﺭﺍﺠـﻊ‪:‬‬
‫ﺍﻻﺼﻔﻬﺎﻨﻲ‪ ،‬ﺤﻠﻴﺔ‪ ،٣٣/١٠ ،‬ﺍﻟﻘﺸﻴﺭﻱ‪ ،‬ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺹ‪،١٧‬‬
‫ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪ ،‬ﺼﻔﺔ ﺍﻟﺼﻔﻭﺓ‪.٨٩/٤ ،‬‬
‫)‪ (33‬ﺍﻟﻐﻨﻭﺼﻴﺔ‪ :‬ﻫﻲ ﻓﻠﺴﻔﺔ ﺭﻭﺤﻴﺔ ﺘﺘﺼل ﺒﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﺫﻭﻗﻴﺔ‪.‬‬
‫)‪ (34‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ‪.١٥١/٩ ،‬‬
‫)‪ (35‬ﺍﻟﺤﻼﺝ‪ ،‬ﺍﻟﻁﻭﺍﺴﻴﻥ‪ ،‬ﺤﻘﻘﻪ ﻤﺎﺴـﻨﻴﻭﻥ‪ ،‬ﺒﻴـﺭﻭﺕ‪،١٩٦٠ ،‬‬
‫ﺹ‪.١١٠‬‬
‫)‪ (36‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﺍﻟﻤﺤﺎﻀﺭﺍﺕ‪ ،‬ﺹ‪.٦١‬‬
‫)‪ (37‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ‪.١٤٨/٩ ،‬‬
‫)‪ (38‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﺍﻟﺤﻼﺝ ﻤﻭﻀﻭﻋﺎﹰ‪ ،‬ﺹ‪.١١٨‬‬
‫)‪ (39‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ‪.١٤١ / ٩ ،‬‬
‫)‪ (40‬ﺍﻟﺸﻴﺒﻲ‪ ،‬ﺍﻟﻤﺤﺎﻀﺭﺍﺕ‪ ،‬ﺹ‪.٦٢‬‬
‫)‪ (41‬ﺍﻟﻤﺴﻭﺡ‪ :‬ﺍﻟﺜﻴﺎﺏ ﺍﻟﺼﻭﻓﻴﺔ‪.‬‬
‫)‪ (42‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ‪.١٥٠ /٩ ،‬‬
‫)‪ (43‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪.١٤٠-١٣٩/٩ ،‬‬
‫)‪ (44‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.١٤٠/٩ ،‬‬
‫)‪ (45‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪.١٤٠/٩ ،‬‬
‫)‪ (46‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.١٥٢/٩ ،‬‬
‫)‪ (47‬ﺍﻟﻬﻨﺩﺒﺎﺀ‪ ،‬ﻨﻭﻉ ﻤﻥ ﺍﻟﻨﺒﺎﺕ‪.‬‬
‫)‪ (48‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪.١٥٢/٩ ،‬‬
‫)‪ (49‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.١٤٤/٩ ،‬‬
‫)‪ (50‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ‪.١٤٤ /٩ ،‬‬
‫)‪ (51‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.١٥٤ /٩ ،‬‬
‫)‪ (52‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫)‪ (53‬ﺍﻟﻁﺒﺭﻱ ﺘﺎﺭﻴﺦ ﺍﻻﻤﻡ‪.١٤٤/٩ ،‬‬
‫)‪ (54‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬
‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺪﻓﲔ ﻋﻨﺪ ﺍﳊﻼﺝ‬ ‫ ﻋﺒﺪ ﺍﻟﺮﺿﺎ ﺣﺴﻦ ﺟﻴﺎﺩ‬.‫ﺩ‬

‫ ﺍﻻﻨﻭﺍﺭ ﺍﻟﻘﺩﺴـﻴﺔ‬،‫ﻫـ‬٩٧٣‫ ﺕ‬،‫ﺍﻻﻤﺎﻡ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ‬،‫ ﺍﻟﺸﻌﺭﺍﻨﻲ‬

Abstract
،‫ ﺘﺤﻘﻴﻕ ﻁﻪ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ ﺴـﺭﻭﺭ‬،‫ﻓﻲ ﻤﻌﺭﻓﺔ ﻗﻭﺍﻋﺩ ﺍﻟﺼﻭﻓﻴﺔ‬
There were two Sufism have
contributed to the growth and development .‫ ﺒﻴﺭﻭﺕ‬،‫ ﻤﻜﺘﺒﺔ ﺍﻟﻤﻌﺎﺭﻑ‬،‫ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺸﺎﻓﻌﻲ‬
of Islamic mysticism in the Orient, the first ‫ ﺍﻟﺤﻼﺝ ﻤﻭﻀﻭﻋﺎﹰ ﻟﻼﺩﺍﺏ ﻭﺍﻟﻔﻨـﻭﻥ‬،‫ ﻜﺎﻤل ﻤﺼﻁﻔﻰ‬،‫ ﺍﻟﺸﻴﺒﻲ‬
school of Baghdad that was the mentality of
.١٩٨٥ ،‫ ﺒﻐﺩﺍﺩ‬،‫ﺍﻟﻌﺭﺒﻴﺔ‬
philosophical school founded in the Orient
countries on the basis of educational as well ،‫ ﺍﻟﻘﻴﺕ ﻋﻠﻰ ﻁﻠﺒﺔ ﻗـﺴﻡ ﺍﻟﻔﻠـﺴﻔﺔ‬،‫ ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺍﻟﺘﺼﻭﻑ‬
as cultural philosophical approach Alzhdi .١٩٧٣ ،‫ ﺠﺎﻤﻌﺔ ﺒﻐﺩﺍﺩ‬،‫ﻜﻠﻴﺔﺍﻻﺩﺍﺏ‬
necessary for the mysticism is the most poles
،‫ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺴﻭﺭﻱ ﻓﻲ ﻤﻁﻠﻊ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺜﻤـﺎﻨﻲ‬،‫ ﻟﻴﻠﻰ‬،‫ ﺍﻟﺼﺒﺎﻍ‬
this school known Karkhi (200 a. h.), and
Harith Al Muhasibi (243 a. h.) Junied Al ،١٩٧٣ ،‫ ﺩﻤﺸﻕ‬،‫ﻤﻨﺸﻭﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ‬
Baghdadi (297 a. h.). ‫ ﺘـﺎﺭﻴﺦ ﺍﻻﻤـﻡ‬،‫ﻫــ‬٣١٠‫ ﺕ‬،‫ ﺍﺒﻭ ﺠﻌﻔﺭ ﺒﻥ ﺠﺭﻴﺭ‬،‫ ﺍﻟﻁﺒﺭﻱ‬
The second school of Nishabour
.١٩٦٩ ،‫ ﺍﻟﻘﺎﻫﺭﺓ‬،‫ ﺤﻘﻘﻪ ﻤﺤﻤﺩ ﺍﺒﻭ ﺍﻟﻔﻀل ﺍﺒﺭﺍﻫﻴﻡ‬،‫ﻭﺍﻟﻤﻠﻭﻙ‬
School, which filed the characters on the
basis of a more practical than an emotional ‫ ﺍﻟﻤﺨﺘﺼﺭ‬،‫ﻫـ‬٧٣٢‫ ﺕ‬،‫ ﺍﺴﻤﺎﻋﻴل ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭ‬،‫ ﺍﺒﻭ ﺍﻟﻔﺩﺍ‬
reason, culture and philosophy, seems .١٩٦١ ،‫ ﺒﻴﺭﻭﺕ‬،‫ﻓﻲ ﺍﺨﺒﺎﺭ ﺍﻟﺒﺸﺭ‬
somewhat First wiped out, including the
‫ ﺩﺍﺭ‬،‫ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ ﺍﻟﺴﻘﻭﻁ ﻭﺍﻻﻨﻬﻴﺎﺭ‬،‫ ﻓﺎﺭﻭﻕ ﻋﻤﺭ‬،‫ ﻓﻭﺯﻱ‬
idea of self-denial, which can be considered
practical perish part and the end of personal .٢٠٠٣ ،‫ ﻋﻤﺎﻥ‬،‫ﺍﻟﺸﺭﻭﻕ‬
interest first, following this premise with the ،‫ﻫــ‬٤٦٥‫ ﺕ‬،‫ ﺍﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺒﻥ ﻫﻭﺍﺯﻥ‬،‫ ﺍﻟﻘﺸﻴﺭﻱ‬
ideal orientation, and it was known pillar
‫ ﺩﺍﺭ ﺍﻟﺘﺭﺒﻴـﺔ‬،‫ ﺸﺭﺤﻬﺎ ﺯﻜﺭﻴﺎ ﺍﻻﻨـﺼﺎﺭﻱ‬،‫ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ‬
Abu Yazid Albastami and Hussein ibn
Mansur Al Halaj (309 a. h.), we were .‫ ﺒﻼ ﺘﺎﺭﻴﺦ‬،‫ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ‬
searching for curriculum and the ‫ ﺍﻟﺒﺩﺍﻴـﺔ‬،‫ﻫــ‬٧٧٤‫ ﺕ‬،‫ ﻋﻤﺎﺩ ﺍﻟـﺩﻴﻥ ﺍﺴـﻤﺎﻋﻴل‬،‫ ﺍﺒﻥ ﻜﺜﻴﺭ‬
philosophy on which mysticism and those
.١٩٦٩ ،‫ ﺒﻴﺭﻭﺕ‬،‫ﻭﺍﻟﻨﻬﺎﻴﺔ‬
who deal a lot, And departed from the
conventional in the book Koran and the ‫ ﺍﻟﺘﻌﺭﻑ ﻟﻤﺫﻫﺏ ﺍﻫـل‬،‫ﻫـ‬٣٨٠‫ ﺕ‬،‫ ﺍﺒﻭ ﺒﻜﺭ ﻤﺤﻤﺩ‬،‫ ﺍﻟﻜﻼﺒﺎﺫﻱ‬
supervisor, and the idea of Question ،‫ ﻁﻪ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ ﺴﺭﻭﺭ‬،‫ ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻤﺤﻤﻭﺩ‬،‫ﺍﻟﺘﺼﻭﻑ‬
solutions and the practical approach to the
.١٩٦٠ ،‫ ﺍﻟﻘﺎﻫﺭﺓ‬،‫ﻤﻁﺒﻌﺔ ﻤﺼﻁﻔﻰ ﺍﻟﺒﺎﺒﻲ ﺍﻟﺤﻠﺒﻲ‬
evolving bully and chasing -based paving the
way to mysticism to reach the ideal, and ،‫ﻫـ‬٨٠٤‫ ﺕ‬،‫ ﻋﻤﺭ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺍﺤﻤﺩ ﺍﻻﻨﺼﺎﺭﻱ‬،‫ ﺍﺒﻥ ﺍﻟﻤﻠﻘﻥ‬
extinction on the basis of absolute negative .١٩٧٣ ،‫ ﺍﻟﻘﺎﻫﺭﺓ‬،‫ ﺘﺤﻘﻴﻕ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺸﺭﻴﺒﺔ‬،‫ﻁﺒﻘﺎﺕ ﺍﻻﻭﻟﻴﺎﺀ‬
to the community, and the absolute positive
،‫ ﻤﻌﺠـﻡ ﺍﻟﺒﻠـﺩﺍﻥ‬،‫ﻫـ‬٦٢٦‫ﺕ‬،‫ ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺍﻟﺤﻤﻭﻱ‬،‫ ﻴﺎﻗﻭﺕ‬
towards the spiritual world, and this is what
the mechanism Question and accusing .١٩٦٠ ،‫ ﺍﻟﻘﺎﻫﺭﺓ‬،‫ﺍﻤﻴﻥ ﺍﻟﺨﺎﻨﺠﻲ‬،‫ﺘﺤﻘﻴﻕ‬
atheism and other charges, we will try to
study claimed annihilate the spirit
surrounded secrets, symbols and subtleties.

٢٠٠٨(٧)(٢-١)١١٠
