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آداب الجهاد في سبيل الله
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آداب الجهاد في سبيل الله
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ﲨﻌﻪ ﻭﺃﻋﺪﻩ
ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴ ﻨ ِﺔ
ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ
ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ
٢٠ﻡ
٢٠١٢
١٤٣٣ﻫـ ١٢ -
١٤٣٣
)) ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﻟﻜﻞ ﻣﺴﻠﻢ ((
٠
@ áîyŠÛa@廊Ûa@a@ái
@
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻـﺤﺒﻪ
ﺃﲨﻌﲔ،ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ .
ﺃﻣﺎ ﺑﻌﺪ:
ﻓﺈ ﱠﻥ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﳝﺘﺎﺯ ﻛﻐﲑﻩ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﻭﺗﺸﺮﻳﻌﺎﺗﻪ،ﻋﻦ ﺍﳊﺮﻭﺏ ﺍﳉﺎﻫﻠﻴﺔ
ﻭﻧﻈﻤﻬﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﰲ ﺍﻷﻫﺪﺍﻑ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻭﻏﲑﻫﺎ،ﻷﻥ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﻭﻣﻨﻬﺎ ﺍﳉﻬﺎﺩ ﰲ
ﺳﺒﻴﻞ ﺍﷲ،ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ،ﻭﻧﻈﻢ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻣﻨﻬﺎ ﺍﳊﺮﻭﺏ،ﻣﻦ ﻋﻨﺪ ﺍﻟﺒﺸﺮ،ﻭﺍﻟﻔﺮﻕ ﺑﲔ
ﺷﺮﻳﻌﺔ ﺍﷲ،ﻭﻗﻮﺍﻧﲔ ﺍﻟﺒﺸﺮ ﻛﺎﻟﻔﺮﻕ ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ.
ﻭﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﻭﻳﻌﲏ ﺎ ﻣﺎ ﻳﻄﻠﺐ ﻓﻌﻠﻪ ﻭﻣﺎ ﻳﻄﻠﺐ ﺗﺮﻛﻪ،ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﻓﺮﺽ
ﳚﺐ ﺃﺩﺍﺅﻩ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳏﺮﻡ ﳚﺐ ﺗﺮﻛﻪ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻨﺪﻭﺏ ﻳﺴ ﻦ ﺍﻹﺗﻴﺎﻥ ﺑﻪ.
ﰒ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻗﺒﻞ ﺍﳌﻌﺮﻛﺔ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺃﺛﻨﺎﺋﻬﺎ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ،ﺑﻌﺪﻫﺎ،ﻭﻗﺪ ﻳﻜﻮﻥ
ﻳﻌﺾ ﺍﻵﺩﺍﺏ ﻣﺸﺮﻭﻋﺎ ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ -ﻣﺜﻞ ﺃﻥ ﺇﺧﻼﺹ ﺍﺎﻫﺪ ﺟﻬﺎﺩﻩ ﷲ ﺗﻌﺎﱃ.
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ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺍﻷﺧﲑ ﻳﺮﺗﺐ ﻫﺬﺍ ﺍﳌﺒﺤﺚ".
ﻭﺃﻣﺎ ﺍﳊﺮﻭﺏ ﺍﻟﱵ ﺗﺪﻭﺭ ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﻬﻲ ﻣﻠﻴﺌﺔ ﺑﺎﳌﺂﺳﻲ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺣﺸﻴﺔ ﺍﻟﱵ
ﻳﻨﺪﻯ ﳍﺎ ﺟﺒﲔ ﺍﻹﻧﺴﺎﻧﻴﺔ،ﻓﻬﻢ ﻻ ﻳﻠﺘﺰﻣﻮﻥ ﺑﻘﻴﻢ ﻭﻻ ﺃﺧﻼﻕ ﻭﻻ ﻣﺜﻞ ﻋﻠﻴﺎ ﰲ ﺍﻟﻘﺘﺎﻝ،ﺑﻞ
ﻭﻳﺴﻌﻮﻥ ﻹﻫﻼﻙ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ،ﺣﱴ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﺘﺸﺪﻕ ﺑﺎﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ ﻣﺜﻞ ﺃﻣﺮﻳﻜﺎ
ﻓﺠﻤﻴﻊ ﺍﳊﺮﻭﺏ ﺍﻟﱵ ﺗﻘﻮﻡ ﺎ – ﻭﻫﻲ ﺣﺮﻭﺏ ﻋﺪﻭﺍﻧﻴﺔ ﻇﺎﳌﺔ ﺟﺎﺋﺮﺓ –ﻻ ﺗﻠﺘﺰﻡ ﺑﺸﻲﺀ ﻣﻦ
ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﺎ ﺭﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻬﺎ ﲟﺎ ﻳﺴﻤﻰ
ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺪﻭﻟﻴﺔ،ﻓﻤﺎ ﻫﻲ ﺇﻻ ﺣﱪ ﻋﻠﻰ ﻭﺭﻕ ...
ﻭﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺃﻟﺰﻡ ﺃﺻﺤﺎﺑﻪ ﺑﺂﺩﺍﺏ ﺍﳉﻬﺎﺩ ﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﻋﻨﺪ ﺍﷲ
ﺏ ِﺇﻟﱠﺎ ِﻣ ﻦ ﺑ ﻌ ِﺪ
ﻒ ﺍﱠﻟ ِﺬﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻜﺘﺎ
ﺗﻌﺎﱃ،ﻗﺎﻝ ﺗﻌﺎﱃِ }:ﺇ ﱠﻥ ﺍﻟﺪﻳ ﻦ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﻭﻣﺎ ﺍ ﺧﺘﹶﻠ
- ١ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﻷﻫﺪﻝ )ﺹ(١٤٩:
١
ﺏ { ]ﺁﻝ
ﺤﺴﺎ ِ
ﺕ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺳﺮِﻳ ﻊ ﺍﹾﻟ ِ
ﻣﺎ ﺟﺎ َﺀ ﻫ ﻢ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﺑ ﻐﻴﺎ ﺑﻴﻨ ﻬ ﻢ ﻭ ﻣ ﻦ ﻳ ﹾﻜ ﹸﻔﺮ ﺑِﺂﻳﺎ ِ
ﻋﻤﺮﺍﻥ[١٩:
ﻭﻗﺪ ﻓﺼﻠﻬﺎ ﺧﺎﰎ ﺍﻟﺮﺳﻞ ﺃﳝﺎ ﺗﻔﺼﻴﻞ،ﻭﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺭﺏ ﺍﻟﻌﺰﺓ }:ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ِﺇﻟﱠﺎ
ﲔ{ ]ﺍﻷﻧﺒﻴﺎﺀ[١٠٧:
ﺭ ﺣ ﻤ ﹰﺔ ِﻟ ﹾﻠﻌﺎﹶﻟ ِﻤ
ﻟﻘﺪ ﻛﺎﻧﺖ ﺭﺳﺎﻟﺔ ﳏﻤﺪ - -ﺭﲪﺔ ﻟﻘﻮﻣﻪ ﻭﺭﲪﺔ ﻟﻠﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻣﻦ ﺑﻌﺪﻩ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ
ﺟﺎﺀ ﺎ ﻛﺎﻧﺖ ﻏﺮﻳﺒﺔ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﺒﺸﺮﻳﺔ،ﻟﺒﻌﺪ ﻣﺎ ﻛﺎﻥ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ
ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻣﻦ ﻣﺴﺎﻓﺔ.ﻭﻟﻜﻦ ﺍﻟﺒﺸﺮﻳﺔ ﺃﺧﺬﺕ ﻣﻦ ﻳﻮﻣﻬﺎ ﺗﻘﺮﺏ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﻣﻦ ﺁﻓﺎﻕ
ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ.ﻓﺘﺰﻭﻝ ﻏﺮﺍﺑﺘﻬﺎ ﰲ ﺣﺴﻬﺎ،ﻭﺗﺘﺒﻨﺎﻫﺎ ﻭﺗﻨﻔﺬﻫﺎ ﻭﻟﻮ ﲢﺖ ﻋﻨﺎﻭﻳﻦ ﺃﺧﺮﻯ.
ﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻟﻴﻨﺎﺩﻱ ﺑﺈﻧﺴﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ ﺗﺬﻭﺏ ﻓﻴﻬﺎ ﺍﻟﻔﻮﺍﺭﻕ ﺍﳉﻨﺴﻴﺔ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ.ﻟﺘﻠﺘﻘﻲ
ﰲ ﻋﻘﻴﺪﺓ ﻭﺍﺣﺪﺓ ﻭﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻲ ﻭﺍﺣﺪ ..ﻭﻛﺎﻥ ﻫﺬﺍ ﻏﺮﻳﺒﺎ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺗﻔﻜﲑﻫﺎ
ﻭﻭﺍﻗﻌﻬﺎ ﻳﻮﻣﺬﺍﻙ.ﻭﺍﻷﺷﺮﺍﻑ ﻳﻌﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻃﻴﻨﺔ ﻏﲑ ﻃﻴﻨﺔ ﺍﻟﻌﺒﻴﺪ ..ﻭﻟﻜﻦ ﻫﺎ ﻫﻲ ﺫﻱ
ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺧﻼﻝ ﻧﻴﻒ ﻭﺛﻼﺛﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ﲢﺎﻭﻝ ﺃﻥ ﺗﻘﻔﻮ ﺧﻄﻰ ﺍﻹﺳﻼﻡ،ﻓﺘﺘﻌﺜﺮ ﰲ
ﺍﻟﻄﺮﻳﻖ،ﻷﺎ ﻻ ﺘﺪﻱ ﺑﻨﻮﺭ ﺍﻹﺳﻼﻡ ﺍﻟﻜﺎﻣﻞ.ﻭﻟﻜﻨﻬﺎ ﺗﺼﻞ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺍﳌﻨﻬﺞ -
ﻭﻟﻮ ﰲ ﺍﻟﺪﻋﺎﻭﻯ ﻭﺍﻷﻗﻮﺍﻝ -ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺎ ﺗﺰﺍﻝ ﺃﻣﻢ ﰲ ﺃﻭﺭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﺗﺘﻤﺴﻚ
ﺑﺎﻟﻌﻨﺼﺮﻳﺔ ﺍﻟﺒﻐﻴﻀﺔ ﺍﻟﱵ ﺣﺎﺭﺎ ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﻧﻴﻒ ﻭﺛﻼﺙ ﻣﺎﺋﺔ ﻭﺃﻟﻒ ﻋﺎﻡ.
ﻭﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻟﻴﺴﻮﻱ ﺑﲔ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ.ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻧﺖ
ﺍﻟﺒﺸﺮﻳﺔ ﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻃﺒﻘﺎﺕ،ﻭﲡﻌﻞ ﻟﻜﻞ ﻃﺒﻘﺔ ﻗﺎﻧﻮﻧﺎ.ﺑﻞ ﲡﻌﻞ ﺇﺭﺍﺩﺓ ﺍﻟﺴﻴﺪ ﻫﻲ ﺍﻟﻘﺎﻧﻮﻥ ﰲ
ﻋﻬﺪﻱ ﺍﻟﺮﻕ ﻭﺍﻹﻗﻄﺎﻉ ..ﻓﻜﺎﻥ ﻏﺮﻳﺒﺎ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﺒﺸﺮﻳﺔ ﻳﻮﻣﺬﺍﻙ ﺃﻥ ﻳﻨﺎﺩﻱ ﺫﻟﻚ ﺍﳌﻨﻬﺞ
ﺍﻟﺴﺎﺑﻖ ﺍﳌﺘﻘﺪﻡ ﲟﺒﺪﺃ ﺍﳌﺴﺎﻭﺍﺓ ﺍﳌﻄﻠﻘﺔ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ ..ﻭﻟﻜﻦ ﻫﺎ ﻫﻲ ﺫﻱ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﲢﺎﻭﻝ ﺃﻥ
ﺗﺼﻞ -ﻭﻟﻮ ﻧﻈﺮﻳﺎ -ﺇﱃ ﺷﻲﺀ ﳑﺎ ﻃﺒﻘﺔ ﺍﻹﺳﻼﻡ ﻋﻤﻠﻴﺎ ﻣﻨﺬ ﻧﻴﻒ ﻭﺛﻼﺙ ﻣﺎﺋﺔ ﻭﺃﻟﻒ ﻋﺎﻡ.
ﻭﻏﲑ ﻫﺬﺍ ﻭﺫﻟﻚ ﻛﺜﲑ ﻳﺸﻬﺪ ﺑﺄﻥ ﺍﻟﺮﺳﺎﻟﺔ ﺍﶈﻤﺪﻳﺔ ﻛﺎﻧﺖ ﺭﲪﺔ ﻟﻠﺒﺸﺮﻳﺔ ﻭﺃﻥ ﳏﻤﺪﺍ -
-ﺇﳕﺎ ﺃﺭﺳﻞ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ.ﻣﻦ ﺁﻣﻦ ﺑﻪ ﻭﻣﻦ ﱂ ﻳﺆﻣﻦ ﺑﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ.ﻓﺎﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻗﺪ
ﺗﺄﺛﺮﺕ ﺑﺎﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻃﺎﺋﻌﺔ ﺃﻭ ﻛﺎﺭﻫﺔ،ﺷﺎﻋﺮﺓ ﺃﻭ ﻏﲑ ﺷﺎﻋﺮﺓ ﻭﻣﺎ ﺗﺰﺍﻝ ﻇﻼﻝ ﻫﺬﻩ
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ﺍﻟﺮﲪﺔ ﻭﺍﺭﻓﺔ،ﳌﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﻈﻞ ﺎ،ﻭﻳﺴﺘﺮﻭﺡ ﻓﻴﻬﺎ ﻧﺴﺎﺋﻢ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺮﺧﻴﺔ،ﰲ ﻫﺠﲑ
ﺍﻷﺭﺽ ﺍﶈﺮﻕ ﻭﲞﺎﺻﺔ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ.
ﻭﺇﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻴﻮﻡ ﻟﻔﻲ ﺃﺷﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺣﺲ ﻫﺬﻩ ﺍﻟﺮﲪﺔ ﻭﻧﺪﺍﻫﺎ.ﻭﻫﻲ ﻗﻠﻘﺔ ﺣﺎﺋﺮﺓ،ﺷﺎﺭﺩﺓ
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ﰲ ﻣﺘﺎﻫﺎﺕ ﺍﳌﺎﺩﻳﺔ،ﻭﺟﺤﻴﻢ ﺍﳊﺮﻭﺏ،ﻭﺟﻔﺎﻑ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻘﻠﻮﺏ ..
ﻭﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﻛﺜﲑﺓ ﻣﻨﻬﺎ:ﻋﺪﻡ ﺍﻟﻐﺪﺭ،ﻋﺪﻡ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺸﻴﻮﺥ
ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ ﺇﺫﺍ ﱂ ﻳﻘﺎﺗﻠﻮﺍ،ﻓﺈﻥ ﻗﺎﺗﻠﻮﺍ ﺃﻭ ﺣﺮﺿﻮﺍ ﺃﻭ ﻛﺎﻥ ﳍﻢ ﺭﺃﻱ ﻭﺗﺪﺑﲑ ﻗﹸﺘﻠﻮﺍ.
ﻭﻣﻨﻬﺎ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻌﺠﺐ ﻭﺍﻟﺒﻄﺮ ﻭﺍﻟﺮﻳﺎﺀ،ﻭﻋﺪﻡ ﲤﲏ ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ،ﻭﻋﺪﻡ ﲢﺮﻳﻖ ﺍﻵﺩﻣﻲ
ﻭﺍﳊﻴﻮﺍﻥ ﺑﺎﻟﻨﺎﺭ.
ﻭﻣﻨﻬﺎ ﻋﺮﺽ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻌﺪﻭ،ﻓﺈﻥ ﺃﺑﻮﺍ ﻓﺎﳉﺰﻳﺔ،ﻓﺈﻥ ﺃﺑﻮﺍ ﺣﻞ ﻗﺘﺎﳍﻢ.
ﻭﻣﻨﻬﺎ ﺍﻟﺼﱪ ﻭﺍﻹﺧﻼﺹ،ﻭﺍﺟﺘﻨﺎﺏ ﺍﳌﻌﺎﺻﻲ،ﻭﺍﻟﺪﻋﺎﺀ ﻭﻃﻠﺐ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﺄﻳﻴﺪ ﻣﻦ ﺍﷲ ﻋﺰ
ﻭﺟﻞ....
ﻭﳚﻤﻌﻬﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻋ ﻦ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ
ﷲ ،ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ
ﺻِﺘ ِﻪ ِﺑﺘ ﹾﻘﻮﻯ ﺍ ِ ﺶ،ﹶﺃ ﻭ ﺳ ِﺮﻳ ٍﺔ،ﹶﺃ ﻭﺻﺎ ﻩ ﻓِﻲ ﺧﺎ ﷲ ِﺇﺫﹶﺍ ﹶﺃ ﻣ ﺮ ﹶﺃ ِﻣﲑﺍ ﻋﻠﹶﻰ ﺟﻴ ٍ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ،ﺍ ﹾﻏﺰﻭﺍ ﻭﻟﹶﺎ ﷲ،ﻗﹶﺎِﺗﻠﹸﻮﺍ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﺑِﺎ ِ ﷲ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﲔ ﺧﻴﺮﺍ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﺍ ﹾﻏﺰﻭﺍ ﺑِﺎ ﺳ ِﻢ ﺍ ِ ﺴِﻠ ِﻤ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﲔ،ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ
ﺸ ِﺮ ِﻛ ﺖ ﻋ ﺪ ﻭ ﻙ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺗ ﻐﻠﱡﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﻐ ِﺪﺭﻭﺍ ،ﻭﻟﹶﺎ ﺗ ﻤﹸﺜﻠﹸﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﻭﻟِﻴﺪﺍ ،ﻭِﺇﺫﹶﺍ ﹶﻟﻘِﻴ
ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ
ﺙ ِﺧﺼﺎ ٍﻝ -ﹶﺃ ﻭ ِﺧﻠﹶﺎ ٍﻝ -ﹶﻓﹶﺄﻳﺘ ﻬ ﻦ ﻣﺎ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ ﹶﺛﻠﹶﺎ ِ
ﺤ ﻮ ِﻝ ِﻣ ﻦ ﺩﺍ ِﺭ ِﻫ ﻢ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﻟﺘ
ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺟﺎﺑﻮ ﻙ،ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣ ﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﻚ ﹶﻓﹶﻠ ﻬ ﻢ ﻣﺎ ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭﹶﺃ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ِﺇ ﹾﻥ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﺠﺮِﻱ ﲔ،ﻳ ﺴِﻠ ِﻤ
ﺏ ﺍﹾﻟ ﻤ ﺤ ﻮﻟﹸﻮﺍ ِﻣﻨﻬﺎ،ﹶﻓﹶﺄ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ﻳﻜﹸﻮﻧﻮ ﹶﻥ ﹶﻛﹶﺄ ﻋﺮﺍ ِ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳﺘ
ﲔ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﻭﺍﹾﻟ ﹶﻔ ﻲ ِﺀ ﺷ ﻲ ٌﺀ ِﺇﻟﱠﺎ ﺠﺮِﻱ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﷲ ﺍﱠﻟﺬِﻱ ﻳ ﻋﹶﻠﻴِ ﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍ ِ
ﺠ ﺰﻳ ﹶﺔ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ﺴ ﹾﻠ ﻬ ﻢ ﺍﹾﻟ ِ
ﲔ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﹶﻓ ﺴِﻠ ِﻤ ﹶﺃ ﹾﻥ ﻳﺠﺎ ِﻫﺪﻭﺍ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ ﺻ ﺮ ﷲ ﻭﻗﹶﺎِﺗ ﹾﻠ ﻬ ﻢ ،ﻭِﺇﺫﹶﺍ ﺣﺎ ﻒ ﻋﻨ ﻬ ﻢ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺳﺘ ِﻌ ﻦ ﺑِﺎ ِِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﷲ ،ﻭﹶﻟﺎ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ ،ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﺟ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ
ﺠ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍ ِ
ﷲ ،ﻭ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ ،ﹶﻓﻠﹶﺎ ﺗ
ﺠ ﻌ ﹶﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍ ِ
ﹶﺃ ﹾﻥ ﺗ
- ٢ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٣١٠٨:
٣
ﺨ ِﻔﺮﻭﺍ
ﺻﺤﺎِﺑ ﹸﻜ ﻢ ﹶﺃ ﻫ ﻮ ﹸﻥ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ
ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﹶﺃ
ﻚ ،ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ
ﺻﺤﺎِﺑ
ﻚ ﻭ ِﺫ ﻣ ﹶﺔ ﹶﺃ
ِﺫ ﻣﺘ
ﷲ،ﹶﻓﻠﹶﺎ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﹶﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍ ِ
ﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ
ﺻ ﺮ ﷲ ﻭ ِﺫ ﻣ ﹶﺔ ﺭﺳﻮِﻟ ِﻪ ،ﻭِﺇﺫﹶﺍ ﺣﺎ ِﺫ ﻣ ﹶﺔ ﺍ ِ
ﷲ ﻓِﻴ ِﻬ ﻢ
ﺐ ﺣ ﹾﻜ ﻢ ﺍ ِ
ﻚ ﻟﹶﺎ ﺗ ﺪﺭِﻱ ﹶﺃﺗﺼِﻴ ﻚ ،ﹶﻓِﺈﻧ
ﷲ ،ﻭﹶﻟ ِﻜ ﻦ ﹶﺃﻧ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ
ﺗﻨ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍ ِ
٣
ﹶﺃ ﻡ ﻟﹶﺎ«
ﻫﺬﺍ ﻭﻗﺪ ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻭﻻﺳﻴﻤﺎ ﺍﻟﺪﻛﺘﻮﺭ
ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﻫﺪﻝ ﺣﻔﻈﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﺔ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ،ﻭﻗﺪ ﺃﻓﺪﺕ ﻣﻨﻪ ﻛﺜﲑﺍﹰ،ﻭﻗﺪ
ﺗﻄﺮﻕ ﺇﻟﻴﻪ ﺳﺎﺋﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﶈﺪﺛﲔ ﰲ ﺃﺑﻮﺍﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ....
ﻭﻗﺪ ﻗﺴﻤﺘﻪ ﻷﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ ﻭﻫﻲ:
ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ=ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺍﳌﺸﺮﻭﻋﺔ ﻗﺒﻞ ﺧﻮﺽ ﺍﳌﻌﺮﻛﺔ
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ=ﺁﺩﺍﺏ ﺍﻟﻘﺘﺎﻝ ﺃﺛﻨﺎﺀ ﺍﳌﻌﺮﻛﺔ
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ=ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﳌﻌﺮﻛﺔ
ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ=ﺑﻌﺾ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺍﻟﻌﺎﻣﺔ
ﻼ ﺍﳌﻮﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﻛﺎﺗﺒﻪ ﻭﻗﺎﺭﺋﻪ ﻭﻧﺎﺷﺮﻩ ﻭﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ . ﺳﺎﺋ ﹰ
ﲔ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ
ﺸ ﺮ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﻗﺎﻝ ﺗﻌﺎﱃِ }:ﺇ ﱠﻥ ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﻳ ﻬﺪِﻱ ِﻟﱠﻠﺘِﻲ ِﻫ ﻲ ﹶﺃ ﹾﻗ ﻮ ﻡ ﻭﻳﺒ
ﺕ ﹶﺃ ﱠﻥ ﹶﻟ ﻬ ﻢ ﹶﺃ ﺟﺮﺍ ﹶﻛِﺒﲑﺍ{ ]ﺍﻹﺳﺮﺍﺀ[٩:
ﺍﻟﺼﺎِﻟﺤﺎ ِ
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אنوא
و'&א$%א"
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ﰲ ٣٠ﺭﺟﺐ ١٤٣٣ﻫـ ﺍﳌﻮﺍﻓﻖ ﻝ ٢٠١٢/٦/٢٠ﻡ
- ٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٣١) - ٣(١٣٥٧ /٣
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ﳚﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻭ ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ ﺃﻥ ﻳﺘﻔﻘﺪ ﺟﻴﺸﻪ ﻭﺃﺳﻠﺤﺘﻪ ﻋﻨﺪ ﺍﳌﺴﲑ ﺇﱃ ﺍﻟﻌﺪﻭ،ﻭﳝﻨﻊ
ﺍﳌﺨﺬﱢﻝ ﻭﺍﳌﺮﺟﻒ،ﻭﻛﻞ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﻟﻠﺠﻬﺎﺩ،ﻭﻻ ﻳﺴﺘﻌﲔ ﺑﻜﺎﻓﺮ ﺇﻻ ﻟﻀﺮﻭﺭﺓ،ﻭﻳﻌﺪ
ﺍﻟﺰﺍﺩ،ﻭﻳﺴﲑ ﺑﺎﳉﻴﺶ ﺑﺮﻓﻖ،ﻭﻳﻄﻠﺐ ﳍﻢ ﺃﺣﺴﻦ ﺍﳌﻨﺎﺯﻝ،ﻭﳝﻨﻊ ﺍﳉﻴﺶ ﻣﻦ ﺍﻟﻔﺴﺎﺩ
ﻭﺍﳌﻌﺎﺻﻲ،ﻭﳛﺪﺛﻬﻢ ﲟﺎ ﻳﻘﻮﻱ ﻧﻔﻮﺳﻬﻢ ﻭﻳﺮﻏﺒﻬﻢ ﰲ ﺍﻟﺸﻬﺎﺩﺓ.
ﻭﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ،ﻭﻳﻘﺴﻢ ﺍﳉﻴﺶ،ﻭﻳﻌﻴﻦ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺮﻓﺎﺀ ﻭﺍﳊﺮﺍﺱ،ﻭﻳﺒﺚ ﺍﻟﻌﻴﻮﻥ
ﻋﻠﻰ ﺍﻟﻌﺪﻭ،ﻭﻳﻨﻔﱢﻞ ﻣﻦ ﻳﺮﻯ ﻣﻦ ﺍﳉﻴﺶ ﺃﻭ ﺍﻟﺴﺮﻳﺔ ﻛﺎﻟﺮﺑﻊ ﺑﻌﺪ ﺍﳋﻤﺲ ﰲ ﺍﻟﺬﻫﺎﺏ،ﻭﺍﻟﺜﻠﺚ
ﺑﻌﺪ ﺍﳋﻤﺲ ﰲ ﺍﻟﺮﺟﻮﻉ،ﻭﻳﺸﺎﻭﺭ ﰲ ﺃﻣﺮ ﺍﳉﻬﺎﺩ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺮﺃﻱ.
ﻳﻠﺰﻡ ﺍﳉﻴﺶ ﻃﺎﻋﺔ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ ﰲ ﻏﲑ ﻣﻌﺼﻴﺔ ﺍﷲ،ﻭﺍﻟﺼﱪ ﻣﻌﻪ،ﻭﻻ ﳚﻮﺯ ﺍﻟﻐﺰﻭ ﺇﻻ ﺑﺈﺫﻧﻪ
ﺇﻻ ﺃﻥ ﻳﻔﺎﺟﺌﻬﻢ ﻋﺪﻭ ﳜﺎﻓﻮﻥ ﺷﺮﻩ ﻭﺃﺫﺍﻩ ﻓﻠﻬﻢ ﺃﻥ ﻳﺪﺍﻓﻌﻮﺍ ﻋﻦ ﺃﻧﻔﺴﻬﻢ،ﻭﺇﻥ ﺩﻋﺎ ﻛﺎﻓﺮ ﺇﱃ
ﺍﻟﱪﺍﺯ ﺍﺳﺘﺤﺐ ﳌﻦ ﻳﻌﻠﻢ ﻣﻦ ﻧﻔﺴﻪ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻣﺒﺎﺭﺯﺗﻪ ﺑﺈﺫﻥ ﺍﻷﻣﲑ،ﻭﻣﻦ ﺧﺮﺝ ﳎﺎﻫﺪﹰﺍ
ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻤﺎﺕ ﺑﺴﻼﺣﻪ ﻓﻠﻪ ﺃﺟﺮﻩ ﻣﺮﺗﲔ.
ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍﻵﺩﺍﺏ:
( ١ﺍﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ ﰲ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﻟﻔﺮﻳﻀﺔ:
ﻭﺍﻹﺧﻼﺹ،ﻣﻌﻨﺎﻩ ﺗﺼﻔﻴﺔ ﺍﻟﻌﻤﻞ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﻟﺸﺮﻙ ﻛﺒﲑﻩ ﻭﺻﻐﲑﻩ،ﻭﻫﻮ ﻣﻄﻠﻮﺏ ﻣﻦ
ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ ﺣﻨﻔﹶﺎ َﺀ ﺼ ﺨِﻠ ِﺍﳌﺴﻠﻢ ﰲ ﻛﻞ ﺃﻋﻤﺎﻟﻪ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﻣﺎ ﹸﺃ ِﻣﺮﻭﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻣ
ﻚ ﺩِﻳ ﻦ ﺍﹾﻟ ﹶﻘﻴ ﻤ ِﺔ { ]ﺍﻟﺒﻴﻨﺔ [٥:ﻭﻗﺎﻝ ﺗﻌﺎﱃ }:ﹸﻗ ﹾﻞ ِﺇﻧﻤﺎ ﹶﺃﻧﺎ ﺼﻠﹶﺎ ﹶﺓ ﻭﻳ ﺆﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﻭ ﹶﺫِﻟ
ﻭﻳﻘِﻴﻤﻮﺍ ﺍﻟ
ﺸ ﺮ ِﻣﺜﹾﹸﻠ ﹸﻜ ﻢ ﻳﻮﺣﻰ ِﺇﹶﻟ ﻲ ﹶﺃﻧﻤﺎ ِﺇﹶﻟ ﻬ ﹸﻜ ﻢ ِﺇﹶﻟ ﻪ ﻭﺍ ِﺣ ﺪ ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮﺟﻮ ِﻟﻘﹶﺎ َﺀ ﺭﺑ ِﻪ ﹶﻓ ﹾﻠﻴ ﻌ ﻤ ﹾﻞ ﻋ ﻤﻠﹰﺎ ﺑ
ﺸ ِﺮ ﻙ ِﺑ ِﻌﺒﺎ ﺩ ِﺓ ﺭﺑ ِﻪ ﹶﺃ ﺣﺪﺍ{ ]ﺍﻟﻜﻬﻒ.[١١٠: ﺻﺎِﻟﺤﺎ ﻭﻟﹶﺎ ﻳ
ﺸ ﺮﻛﹶﺎ ِﺀ ﻋ ِﻦ
ﷲ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ:ﹶﺃﻧﺎ ﹶﺃ ﹾﻏﻨﻰ ﺍﻟ
ﷲ ”:ﻗﹶﺎ ﹶﻝ ﺍ ُ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺸ ﺮ ِﻙ ،ﻣ ﻦ ﻋ ِﻤ ﹶﻞ ﻋ ﻤﻠﹰﺎ ﹶﺃ ﺷ ﺮ ﻙ ﻓِﻴ ِﻪ ﻣﻌِﻲ ﹶﻏﻴﺮِﻱ،ﺗ ﺮ ﹾﻛﺘ ﻪ ﻭ ِﺷ ﺮ ﹶﻛ ﻪ ".٤
ﺍﻟ
- ٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٩٨٥) - ٤٦(٢٢٨٩ /٤
٥
ﺽ ﹶﺃ ﱠﻥ
ﻱ:ﹶﺃﻧﺎ ﹶﺃ ﹾﻏﻨﻰ ﻣ ﻦ ﻳ ﺰ ﻋ ﻢ ﹶﺃﻧ ﻬ ﻢ ﺷ ﺮﻛﹶﺎ ُﺀ ﻋﻠﹶﻰ ﹶﻓ ﺮ ِ
ﺸ ﺮﻛﹶﺎ ِﺀ "( ﹶﺃ
ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ:ﹶﺃﻧﺎ ﹶﺃ ﹾﻏﻨﻰ ﺍﻟ
ﺼ ِﺪ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ِﺑ ِﻪ ِﻣﻤﺎ ﺑﻴﻨِﻲ ﻭﺑﻴ ﻦ ﹶﻏﻴﺮِﻱ ﻓِﻲ ﹶﻗ ﻱ ﻋﻤﺎ ﻳ ﺸ ﺮ ِﻙ "(،ﹶﺃ
ﹶﻟ ﻬ ﻢ ِﻏﻨﻰ ) ﻋ ِﻦ ﺍﻟ
ﺼ ﺪ ِﺭ ﺍﱠﻟﺬِﻱ ﺍﹾﻟ ﻌ ﻤ ِﻞ،ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ:ﻣﺎ ﹶﺃ ﹾﻗﺒ ﹸﻞ ِﺇﻟﱠﺎ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﺧﺎِﻟﺼﺎ ِﻟ ﻮ ﺟﻬِﻲ،ﻭﺍﺑِﺘﻐﺎ ًﺀ ِﻟ ﻤ ﺮﺿﺎﺗِﻲ،ﻓﹶﺎ ﺳ ﻢ ﺍﹾﻟ ﻤ
ﻑﺤ ﻪ ِﺑ ﹶﻄﺮِﻳ ِﻖ ﺍﻟِﺎ ﺳِﺘﹾﺌﻨﺎ ِﺿ
ﺴﺘ ﻌ ﻤ ﹲﻞ ﻓِﻲ ﻣ ﻌﻨﻰ ﺍﹾﻟ ﻤ ﹾﻔﻌﻮ ِﻝ ،ﻭﻳ ﺆﻳ ﺪ ﻣﺎ ﹶﻗ ﺮ ﺭﻧﺎ ﻩ ﻣﺎ ﹶﺃ ﻭ
ﺸ ﺮ ﻙ ﻣ
ﻫ ﻮ ﺍﻟ
ﻱ :ﻣ ﻊ ﺍﺑِﺘﻐﺎ ِﺀ ﻭ ﺟﻬِﻲ ﻚ ﺍﹾﻟ ﻌ ﻤ ِﻞ ) ﻣﻌِﻲ "( ﹶﺃ ﺼ ِﺪ ﹶﺫِﻟ ﻱ:ﻓِﻲ ﹶﻗ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ):ﻣ ﻦ ﻋ ِﻤ ﹶﻞ ﻋ ﻤﻠﹰﺎ ﹶﺃ ﺷ ﺮ ﻙ ﻓِﻴ ِﻪ( ﹶﺃ
ﺠﻨ ِﺔ ﻭﺗﻮﺍِﺑ ِﻌﻬﺎ ﻣﹶﺜﻠﹰﺎ ،ﹶﻓِﺈﻧﻬﺎ ِﻣ ﻦ ﺟ ﻤﹶﻠ ِﺔ ﻣ ﺮﺿﺎِﺗ ِﻪ
ﺼ ﺪ ﺍﹾﻟ
ﻀ ﺮ ﻩ ﹶﻗ
ﲔ،ﹶﻓﻠﹶﺎ ﻳ ﺨﻠﹸﻮِﻗ ﻱِ :ﻣ ﻦ ﺍﹾﻟ ﻤ ) ﹶﻏﻴﺮِﻱ "( ﹶﺃ
ﻑ ﻧﺎ ٍﺭ،ﹶﻓِﺈﻧ ﻪ ﻋ ﺪ ﹸﻛ ﹾﻔﺮﺍ ِﻋﻨ ﺪ
ﺳﺒﺤﺎﻧ ﻪ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻤﻘﹶﺎ ﻡ ﺍﹾﻟﹶﺄ ﹾﻛ ﻤ ﹸﻞ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ ﻌﺒ ﺪ ﻩ ِﻟ ﹶﻄ ﻤ ِﻊ ﺟﻨ ٍﺔ ﹶﺃ ﻭ ﺧ ﻮ ِ
ﺨﹸﻠ ﻖ ﺟﻨ ﹲﺔ ﻭﻟﹶﺎ ﻧﺎ ﺭ ﹶﻟﻤﺎ ﻋﺒ ﺪ ﻩ - ﺚ ﹶﻟ ﻮ ﹶﻟ ﻢ ﺗ ﺤﻴ ﹸ ﺤﻘِﻴ ﻖ ﻓِﻴ ِﻪ:ﹶﺃﻧ ﻪ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ِﺑ ﲔ،ﹶﻟ ِﻜ ﻦ ﺍﻟﺘ ﺾ ﺍﹾﻟﻌﺎ ِﺭِﻓ ﺑ ﻌ ِ
ﻱ ﻓِﻲ ﺐ ِﺑﻤﺎ ﺭ ِﻭ ﺻ ﻬﻴ ﺡ ﺤ ﻖ ﺍﹾﻟ ِﻌﺒﺎ ﺩ ﹶﺓ ِﻟﺬﹶﺍِﺗ ِﻪ ؛ ﻭِﻟﺬﹶﺍ ﻣ ِﺪ ﺴﺘ ِ
ﺳﺒﺤﺎﻧ ﻪ -ﹶﻟﻜﹶﺎ ﹶﻥ ﻛﹶﺎِﻓﺮﺍ ،ﹶﻓِﺈﻧ ﻪ ﻳ
ﻒ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﻋﺼﺎ ﻩ«،ﹶﻗ ﻮﹸﻟ ﻪ):ﺗ ﺮ ﹾﻛﺘ ﻪ ﻭ ِﺷ ﺮ ﹶﻛ ﻪ "( :ﺧﺒ ﺮ ﺨ ِ ﺐ،ﹶﻟ ﻮ ﹶﻟ ﻢ ﻳ ﺻ ﻬﻴ ﺣ ﱢﻘ ِﻪِ»:ﻧ ﻌ ﻢ ﺍﹾﻟ ﻌﺒ ﺪ
ﺸﺘ ﺮ ﻙ ﻋ ﻦﺖ ﻋ ﻤﹶﻠ ﻪ ﺍﹾﻟ ﻤ ﻣ ﻦ،ﻭﺍﹾﻟﻮﺍ ﻭ ِﺑ ﻤ ﻌﻨﻰ ﻣ ﻊ "،ﹶﺃ ِﻭ ﺍﹾﻟ ﻤ ﻌﻨﻰ:ﺗ ﺮ ﹾﻛﺘ ﻪ ﻋ ﻦ ﻧ ﹶﻈ ِﺮ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ ﻭﺗ ﺮ ﹾﻛ
ﺩ ﺭ ﺟ ِﺔ ﺍﹾﻟ ﹶﻘﺒﻮ ِﻝ.
ﻚ ﺍﹾﻟ ﻌ ﻤ ِﻞ ؛ ِﻟﹶﺌﻠﱠﺎ
ﻚ ﺍﹾﻟ ﻌ ﻤ ِﻞ،ﻭﺍﹾﻟﹶﺄ ﹾﻇ ﻬ ﺮِ :ﻣ ﻦ ﻋﺎ ِﻣ ِﻞ ﹶﺫِﻟ
) ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ”:ﹶﻓﹶﺄﻧﺎ ِﻣﻨ ﻪ ﺑﺮِﻱ ٌﺀ "(،ﻗِﻴ ﹶﻞِ :ﻣ ﻦ ﹶﺫِﻟ
ﺼ ﺪ ﻩﻱِ:ﻟﹶﺄ ﺟِﻠ ِﻪِ ،ﻣ ﻤ ﻦ ﹶﻗ
ﻚ ﺍﹾﻟ ﻌ ﻤ ﹸﻞ )ِﻟﱠﻠﺬِﻱ ﻋ ِﻤﹶﻠ ﻪ "( ﹶﺃ ﻱ :ﹶﺫِﻟ
ﻳﻜﹸﻮ ﹶﻥ ﺗ ﹾﻜﺮﺍﺭﺍ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ):ﻫ ﻮ "( ﹶﺃ
ﺖﻱ ﻫ ﻮ ِﻟﻔﹶﺎ ِﻋِﻠ ِﻪ،ﻳ ﻌﻨِﻲ:ﺗ ﺮ ﹾﻛ ﺡ:ﹶﺃ ﻚ ﺍﹾﻟ ﻌ ﻤ ِﻞ ِﺭﻳﺎ ًﺀ ﻭ ﺳ ﻤ ﻌ ﹰﺔ ،ﻭ ﻫ ﻮ ﺗ ﹾﺄﻛِﻴ ﺪ ِﻟﻤﺎ ﹶﻗﺒﹶﻠ ﻪ ،ﻭﻗﹶﺎ ﹶﻝ ﺷﺎ ِﺭ
ِﺑ ﹶﺬِﻟ
ﻚ ﺍﹾﻟ ﻌ ﻤ ِﻞ ؛ ِﻟﹶﺄﻧ ﻪ ﹶﻟ ﻢ ﻳ ﻌ ﻤ ﹾﻠ ﻪ ﻟِﻲ،ﺍﻧﺘﻬﻰ .ﻭﻓِﻴ ِﻪ
ﻚ ﺍﹾﻟ ﻌ ﻤ ﹶﻞ ﻭﻓﹶﺎ ِﻋﹸﻠ ﻪ ﻟﹶﺎ ﹶﺃ ﹾﻗﺒﹸﻠ ﻪ ،ﻭﻟﹶﺎ ﹸﺃﺟﺎﺯِﻱ ﻓﹶﺎ ِﻋﹶﻠ ﻪ ِﺑ ﹶﺬِﻟ
ﹶﺫِﻟ
ﹶﺃﻧ ﻪ ﻳ ﹾﻠﺰ ﻡ ِﻣﻨ ﻪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻋ ﻤﹸﻠ ﻪ ﺣِﻴﻨِﺌ ٍﺬ ﻣﺒﺎﺣﺎ ،ﻣﻊ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻌ ﻤ ﹶﻞ ﻋﻠﹶﻰ ﻭ ﺟ ِﻪ ﺍﹾﻟِﺈ ﺷﺮﺍ ِﻙ ﺣﺮﺍ ﻡ
ﻚ- ﺡ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻤِﻠ ِ ﺸﺮﺍ ِﻚ ﺍﹾﻟ ﻌ ﻤ ِﻞ،ﹶﻓﺘﹶﺄ ﻣ ﹾﻞ .ﻭﹾﻟﻨ ﹾﺬ ﹸﻛ ﺮ ﺑ ِﻘﻴ ﹶﺔ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟ
ﺐ ﻓﹶﺎ ِﻋﹸﻠ ﻪ ِﺑ ﹶﺬِﻟ
ِﺇ ﺟﻤﺎﻋﺎ،ﹶﻓﻴﻌﺎﹶﻗ
ﻱ:ﺍ ﺳﺘ ﻐﻨﻰ ِﺑ ِﻪ ﻋﻨ ﻪ ،ﻭِﺇﺿﺎﹶﻓﺘ ﻪ ِﺇﻣﺎ
ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ :-ﹶﺃ ﻋﻨِﻲ ﹶﺃ ﹾﻓ ﻌ ﹶﻞ ﺍﻟﺘ ﹾﻔﻀِﻴ ِﻞ ِﻣ ﻦ ﹶﻏِﻨ ﻲ ِﺑ ِﻪ ﻋﻨ ﻪ ﹸﻏﻨﻴ ﹰﺔ،ﹶﺃ ِ
ﻱ:ﹶﺃﻧﺎ
ﻒ ِﺇﹶﻟﻴ ِﻪ،ﹶﺃ
ﺸ ﺮﻛﹶﺎ ِﺀ ،ﻭِﺇﻣﺎ ﻟِﻠ ﺰﻳﺎ ﺩ ِﺓ ﻋﻠﹶﻰ ﻣﺎ ﹸﺃﺿِﻴ ﻱ:ﹶﺃﻧﺎ ﹶﻏِﻨ ﻲ ِﻣ ﻦ ﺑﻴ ِﻦ ﺍﻟ ﻟِﻠ ﺰﻳﺎ ﺩ ِﺓ ﺍﹾﻟ ﻤ ﹾﻄﹶﻠ ﹶﻘ ِﺔ،ﹶﺃ
ﺕ ،ﻭﻓِﻲ ﺟﻤِﻴ ِﻊ ﺠﻬﺎ ِ ﺸ ﺮ ِﻙ ؛ ِﻟ ﹶﻜﻮﻥ ﺍ ﺳِﺘ ﻐﻨﺎِﺋ ِﻪ ِﻣ ﻦ ﺟﻤِﻴ ِﻊ ﺍﹾﻟ ِ ﺸ ﺮﻛﹶﺎ ِﺀ ﺍ ﺳِﺘ ﻐﻨﺎ ًﺀ ﻋ ِﻦ ﺍﻟ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﺍﻟ
ﺨﻔﹶﻰ. ﺕ ،ﻭﻓِﻴﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﻩ ِﻣ ﻦ ﺍﹾﻟ ﻮ ﺟ ِﻪ ﺍﻟﺜﱠﺎﻧِﻲ ﻣﺎ ﻟﹶﺎ ﻳ ﺍﹾﻟﹶﺄ ﻭﻗﹶﺎ ِ
] ﺵ )ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ( ﻫﻜﺬﺍ ﻭﻗﻊ ﰲ ﺑﻌﺾ ﺍﻷﺻﻮﻝ ﻭﺷﺮﻛﻪ ﻭﰲ ﺑﻌﻀﻬﺎ ﻭﺷﺮﻳﻜﻪ ﻭﰲ ﺑﻌﻀﻬﺎ ﻭﺷﺮﻛﺘﻪ ﻭﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻏﲏ
ﻋﻦ ﺍﳌﺸﺎﺭﻛﺔ ﻭﻏﲑﻫﺎ ﻓﻤﻦ ﻋﻤﻞ ﺷﻴﺌﺎ ﱄ ﻭﻟﻐﲑﻱ ﱂ ﺃﻗﺒﻠﻪ ﺑﻞ ﺃﺗﺮﻛﻪ ﻟﺬﻟﻚ ﺍﻟﻐﲑ ﻭﺍﳌﺮﺍﺩ ﺃﻥ ﻋﻤﻞ ﺍﳌﺮﺍﺋﻲ ﺑﺎﻃﻞ ﻻ ﺛﻮﺍﺏ ﻓﻴﻪ
ﻭﻳﺄﰒ ﺑﻪ[
٦
ﺠ ﺮ ِﺩ ﺍﻟ ﺰﻳﺎ ﺩ ِﺓ،ﻭﺍﹾﻟِﺈﺿﺎﹶﻓ ﹸﺔ ﻓِﻴ ِﻪ ِﻟ ﹾﻠﺒﻴﺎ ِﻥ،ﹶﺃ ﻭ
ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ :-ﺍ ﺳ ﻢ ﺍﻟﺘ ﹾﻔﻀِﻴ ِﻞ ﻫﻨﺎ ِﻟ ﻤ
ﺝ ِﺇﻟﹶﻰ ﻣﺰِﻳ ِﺪ ﺍﹾﻟﺒﻴﺎ ِﻥ ،ﻭ ﹶﻛﹶﺄﻧ ﻪ ﹶﺃﺭﺍ ﺩ ﹶﺃ ﱠﻥ ﺤﺘﺎ
ﻋﻠﹶﻰ ﺯ ﻋ ِﻢ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ،ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﻭ ﺟ ﻪ ﺍﹾﻟِﺈﺿﺎﹶﻓ ِﺔ ِﻟ ﹾﻠﺒﻴﺎ ِﻥ ﻳ
ﺏ ﻓِﻲ ﺗ ﺮ ﹾﻛﺘ ﻪ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳ ﺮ ِﺟ ﻊ ﻀ ِﻤ ﲑ ﺍﹾﻟ ﻤﻨﺼﻮ ﻣ ﻌﻨﺎ ﻩ:ﹶﺃﻧﺎ ﹶﻏِﻨ ﻲ ِﻣﻤﺎ ﺑﻴﻨ ﻬ ﻢ ﺩﻭﻧ ﻬ ﻢ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ:ﻭﺍﻟ
ﻱ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ :-ﻣ ﻌﻨﺎ ﻩ ﹶﺃﻧﺎ ﹶﻏِﻨ ﻲ ﻚ.ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ ﺸﺮِﻳ ﺸ ﺮ ِﻙ ﺍﻟ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻌ ﻤ ِﻞ،ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ِﻣ ﻦ ﺍﻟ
ﻚ ﺍﹾﻟ ﻐﻴ ِﺮ ،ﻭﻳ ﺪ ﱡﻝ
ﻋ ِﻦ ﺍﹾﻟ ﻤﺸﺎ ﺭ ﹶﻛ ِﺔ ﻭ ﹶﻏﻴ ِﺮﻫﺎ،ﹶﻓ ﻤ ﻦ ﻋ ِﻤ ﹶﻞ ﺷﻴﺌﹰﺎ ﻟِﻲ ﻭِﻟ ﻐﻴﺮِﻱ ﹶﻟ ﻢ ﹶﺃ ﹾﻗﺒ ﹾﻠ ﻪ،ﺑ ﹾﻞ ﹶﺃﺗ ﺮ ﹸﻛ ﻪ ﻣ ﻊ ﹶﺫِﻟ
ﺼ ِﻞ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻭﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳ ﺮ ِﺟ ﻊ ِﺇﻟﹶﻰ ﺍﹾﻟﻌﺎ ِﻣ ِﻞ،ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﺚ ﺍﹾﻟﹶﺄ ﻭ ﹸﻝ ِﻣ ﻦ ﺍﹾﻟ ﹶﻔ ﺤﺪِﻳ ﹸ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟ
ﺸ ِﺮ ﹶﻛ ﹸﺔ .ﻭﹶﻗ ﻮﹸﻟ ﻪ :ﻭ ﻫ ﻮ ﻳﻌﻮ ﺩ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻌ ﻤ ِﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻮ ﺟ ِﻪ ﺍﹾﻟﹶﺄ ﻭ ِﻝ ﻭِﺇﻟﹶﻰ ﺍﹾﻟﻌﺎ ِﻣ ِﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻮ ﺟ ِﻪ ﺸ ﺮ ِﻙ:ﺍﻟ ﺑِﺎﻟ
ﻀ ِﻤ ﲑ ﺺ ِﺑ ِﻪ ﻭﻟﹶﺎ ﻳﺘﺠﺎ ﻭ ﺯ ﻋﻨ ﻪ ،ﻭ ﹶﻛﺬﹶﺍ ﺍﻟ ﺨﺘ ﺸ ﺮ ِﻙ،ﻳ ﻌﻨِﻲ:ﻳ
ﻱ:ﺍﹾﻟﻌﺎ ِﻣ ِﻞ ِﻟﻤﺎ ﻋ ِﻤ ﹶﻞ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟ ﺍﻟﺜﱠﺎﻧِﻲ،ﹶﺃ ِ
ﻚ ،ﹶﻛ ﹶﻘ ﻮِﻟ ِﻪﺸﺮِﻳ ِ ﻓِﻲ ِﻣﻨ ﻪ.ﹶﺃﻗﹸﻮ ﹸﻝ :ﻭﻳ ﻤ ِﻜ ﻦ ﹶﺃ ﹾﻥ ﻳﻘﹶﺎ ﹶﻝ :ﻣ ﻌﻨﺎ ﻩ:ﹶﺃﻧﺎ ﹶﺃ ﹾﻏﻨﻰ ِﻣ ﻦ ﹸﻛ ﱢﻞ ﻣ ﻦ ﻳ ﹾﻄﹶﻠ ﻖ ﻋﹶﻠﻴ ِﻪ ﺍ ﺳ ﻢ ﺍﻟ
ﺸ ﺮﻛﹶﺎ ِﺀ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﹾﻏِﻨﻴﺎ ِﺀ ﲔ{ ]ﺍﳌﺆﻣﻨﻮﻥ [١٤:ﹶﻓِﺈ ﱠﻥ ﹶﻛِﺜﲑﺍ ِﻣ ﻦ ﺍﻟ ﺴ ﻦ ﺍﹾﻟﺨﺎِﻟ ِﻘ ﺗﻌﺎﻟﹶﻰ}:ﹶﺃ ﺣ
ِﺇﺫﹶﺍ ﻭﹶﻗ ﻊ ﹶﻟ ﻬ ﻢ ﺳ ﻬ ﻢ ﻣ ﻊ ﺍﹾﻟ ﹸﻔ ﹶﻘﺮﺍ ِﺀ ،ﹶﻓِﺈﻧ ﻬ ﻢ ﻳﺴﺎ ِﻣﺤﻮﻧ ﻬ ﻢ ِﺑ ِﻪ ،ﻭﻳ ﻌﻄﹸﻮﻧ ﻬ ﻢ ِﺇﻳﺎ ﻩ،ﹶﺃ ﻭ ﻳ ﻬﺒﻮﻧ ﻪ ِﻟﻮﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬ ﻢ
ﻚﻒ ﺑِﺎﱠﻟﺬِﻱ ﻟﹶﺎ ﺷﺮِﻳ ﻀ ﻌﻔﹶﺎ ِﺀ،ﹶﻓ ﹶﻜﻴ
ﺸ ﺮﻛﹶﺎ ِﺀ ِﻣ ﻦ ﺍﻟ
ﺾ ﺍﻟ ﻒ ﺑ ﻌ ِ ﺻ ِﻣ ﻦ ﹶﺃ ﹾﻓ ﹶﻘ ِﺮ ِﻫ ﻢ،ﹶﻓِﺈﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻫﺬﹶﺍ ﻭ
ﺕ ﺍﻟ ﺮﻳﺎ ِﺀ ﹶﺃ ﺭﺑ ﻌ ﹸﺔ
ﺠ ﹸﺔ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ :ﺩ ﺭﺟﺎ
ﻒ ﺍﹾﻟ ﻌ ﹶﻈ ﻤ ِﺔ ﻭﺍﹾﻟ ِﻜﺒ ِﺮﻳﺎ ِﺀ ،ﻫﺬﹶﺍ ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟِﺈﻣﺎ ﻡ ﺣ
ﺻ ﹶﻟ ﻪ ،ﻭﹶﻟ ﻪ ﻭ
ﹶﺃ ﹾﻗﺴﺎ ٍﻡ:
ﺱ ،ﻭﹶﻟ ِﻮ ﺼﻠﱢﻲ ﺑﻴ ﻦ ﹶﺃ ﹾﻇ ﻬ ِﺮ ﺍﻟﻨﺎ ِ
ﺻﻠﹰﺎ،ﻛﹶﺎﱠﻟﺬِﻱ ﻳ ﺏ ﹶﺃ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ :ﻭ ِﻫ ﻲ ﹶﺃ ﹾﻏﹶﻠ ﹸﻄﻬﺎ:ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳﻜﹸﻮ ﹶﻥ ﻣﺮﺍ ﺩ ﻩ ﺍﻟﱠﺜﻮﺍ
ﺼ ﺪ ﻩ ﻟِﻠ ﺮﻳﺎ ِﺀ
ﺱ ،ﹶﻓ ﻬﺬﹶﺍ ﺟ ﺮ ﺩ ﹶﻗ ﺼﻠﱢﻲ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﹶﻃﻬﺎ ﺭ ٍﺓ ﻣ ﻊ ﺍﻟﻨﺎ ِ ﺼﻠﱠﻰ،ﺑ ﹾﻞ ﺭﺑﻤﺎ ﻳ ﺍﻧ ﹶﻔ ﺮ ﺩ ﹶﻟﻜﹶﺎ ﹶﻥ ﻟﹶﺎ ﻳ
ﺕ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ.
ﹶﻓ ﻬ ﻮ ﺍﹾﻟ ﻤ ﻤﻘﹸﻮ
ﺨ ﹾﻠ ﻮ ِﺓ
ﺚ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﺤﻴ ﹸ ﺿﻌِﻴﻔﹰﺎِ،ﺑ
ﺼﺪﺍ ﺏ ﹶﺃﻳﻀﺎ ،ﻭﹶﻟ ِﻜ ﻦ ﹶﻗ ﺼ ﺪ ﺍﻟﱠﺜﻮﺍ ِ
ﻭﺍﻟﺜﱠﺎِﻧﻴ ﹸﺔ:ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ﻪ ﹶﻗ
ﺼ ﺪ ﺍﻟ ﺮﻳﺎ ِﺀ
ﺏ ﹶﻟﻜﹶﺎ ﹶﻥ ﹶﻗ
ﺼ ﺪ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﻤ ِﻞ ،ﻭﻟﹶ ﻮ ﹶﻟ ﻢ ﻳ ﹸﻜ ِﻦ ﺍﻟﱠﺜﻮﺍ ﻚ ﺍﹾﻟ ﹶﻘ ﺤ ِﻤﹸﻠ ﻪ ﹶﺫِﻟ
ﹶﻟﻜﹶﺎ ﹶﻥ ﻟﹶﺎ ﻳ ﹾﻔ ﻌﹸﻠ ﻪ ،ﻭﻟﹶﺎ ﻳ
ﺖ. ﺏ ﻓِﻴ ِﻪ ﻟﹶﺎ ﻳﻨﻔِﻲ ﻋﻨ ﻪ ﺍﹾﻟ ﻤ ﹾﻘ ﺼ ﺪ ﺍﻟﱠﺜﻮﺍ ِﺤ ِﻤﹸﻠ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﻤ ِﻞ ،ﹶﻓ ﹶﻘ ﻳ
ﺚ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻭﺍ ِﺣ ﺪ ﺧﺎِﻟﻴﺎ ﻋ ِﻦ ﺍﻟﹾﺂ ﺧ ِﺮ ﺤﻴ ﹸ ﺏ ﻭﺍﻟ ﺮﻳﺎ ِﺀ ﻣﺘﺴﺎ ِﻭﻳﻴ ِﻦِ،ﺑ ﺼ ﺪ ﺍﻟﱠﺜﻮﺍ ِ ﻭﺍﻟﺜﱠﺎِﻟﹶﺜ ﹸﺔ:ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ
ﺴﱠﻠ ﻢﺖ ﺍﻟ ﺮ ﹾﻏﺒ ﹸﺔ ،ﻭ ﹶﻇﻮﺍ ِﻫ ﺮ ﺍﹾﻟﹶﺄ ﺧﺒﺎ ِﺭ ﺗ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ
ﹶﻟ ﻢ ﻳﺒ ﻌﹾﺜ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﻤ ِﻞ ،ﹶﻓﹶﻠﻤﺎ ﺍ ﺟﺘ ﻤﻌﺎ ﺍﻧﺒ ﻌﹶﺜ ِ
ﺱ.
ﺭﹾﺃﺳﺎ ِﺑ ﺮﹾﺃ ٍ
٧
ﺱ ﻣ ﺮ ﺟﺤﺎ ﻣ ﹶﻘ ﻮﻳﺎ ِﻟﻨﺸﺎ ِﻃ ِﻪ ،ﻭﹶﻟ ﻮ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻢ ﻳﺘ ﺮ ِﻙ ﺍﹾﻟ ِﻌﺒﺎ ﺩ ﹶﺓ ،ﻭﹶﻟ ﻮ
ﻉ ﺍﻟﻨﺎ ِ
ﻭﺍﻟﺮﺍِﺑ ﻌ ﹸﺔ:ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺍ ﱢﻃﻠﹶﺎ
ﺻ ﹶﻞ
ﻂ ﹶﺃ ﺤِﺒ ﹸﺼ ﺪ ﺍﻟ ﺮﻳﺎ َﺀ ﻭ ﺣ ﺪ ﻩ ﹶﻟﻤﺎ ﹶﺃ ﹾﻗ ﺪ ﻡ،ﻓﹶﺎﱠﻟﺬِﻱ ﻧ ﹸﻈﻨ ﻪ -ﻭﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ -ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﻛﹶﺎ ﹶﻥ ﹶﻗ
ﺼ ِﺪ
ﺏ ﻋﻠﹶﻰ ِﻣ ﹾﻘﺪﺍ ِﺭ ﹶﻗ ﺼ ِﺪ ﺍﻟ ﺮﻳﺎ ِﺀ ،ﻭﻳﺜﹶﺎ
ﺐ ﻋﻠﹶﻰ ِﻣ ﹾﻘﺪﺍ ِﺭ ﹶﻗ ﺺ ِﻣﻨ ﻪ،ﹶﺃ ﻭ ﻳﻌﺎﹶﻗ ﺏ ،ﻭﹶﻟ ِﻜﻨ ﻪ ﻳﻨ ِﻘ
ﺍﻟﱠﺜﻮﺍ ِ
ﺤﻤﻮ ﹲﻝ ﻋﻠﹶﻰ ﺸ ﺮﻛﹶﺎ ِﺀ ﹶﻓ ﻬ ﻮ ﻣ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ ”:-ﹶﺃﻧﺎ ﹶﺃ ﹾﻏﻨﻰ ﺍﻟ ﺏ ،ﻭﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟ ﻪ - ﺍﻟﱠﺜﻮﺍ ِ
٥
ﺼ ﺪ ﺍﻟ ﺮﻳﺎ ِﺀ ﹶﺃ ﺭ ﺟ ﺢ "
ﺼﺪﺍ ِﻥ،ﹶﺃ ﻭ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﻣﺎ ِﺇﺫﹶﺍ ﺗﺴﺎﻭﻯ ﺍﹾﻟ ﹶﻘ
ﺖﺉ ﻣﺎ ﻧﻮﻯ،ﹶﻓ ﻤ ﻦ ﻛﹶﺎﻧ ﻭ ﻋ ﻦ ﻋ ﻤ ﺮ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ»:ﺍ َﻷ ﻋﻤﺎ ﹸﻝ ﺑِﺎﻟﻨﻴ ِﺔ ،ﻭِﻟ ﹸﻜ ﱢﻞ ﺍ ﻣ ِﺮ ٍ
ﺠ ﺮﺗ ﻪ ﻟ ﺪﻧﻴﺎ ﻳﺼِﻴﺒﻬﺎ،ﹶﺃ ِﻭ
ﺖ ِﻫ ﺠ ﺮﺗ ﻪ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ،ﻭ ﻣ ﻦ ﻛﹶﺎﻧ ﺠ ﺮﺗ ﻪ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﹶﻓ ِﻬ ِﻫ
ﺠ ﺮﺗ ﻪ ِﺇﻟﹶﻰ ﻣﺎ ﻫﺎ ﺟ ﺮ ِﺇﹶﻟﻴ ِﻪ«.٦
ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﻳﺘ ﺰ ﻭ ﺟﻬﺎ ،ﹶﻓ ِﻬ
- ٥ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣٣٣١ /٨
- ٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٥٤)(٢٠ /١ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٩٠٧) - ١٥٥(١٥١٥ /٣
ﻳﻘﻮﻝ ﺍﻟﻨﱯ “ - -ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ “ﺃﻱ ﻻ ﺗﺼﺢ ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺇ ﹼﻻ ﺑﻮﺟﻮﺩ ﺍﻟﻨﻴﺔ ﻓﻴﻬﺎ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻦ
ﺍﳌﻘﺎﺻﺪ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﳓﻮﻫﺎ،ﺃﻭ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﻛﺎﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ،ﻓﺈﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺪﻭﻥ ﻧﻴﺔ ﻛﺎﻧﺖ ﺑﺎﻃﻠﺔ .ﺃﻣﺎ
ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﳉﻨﺎﻳﺎﺕ،ﻭﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ،ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﺩﻳﺔ ﻓﺈﺎ ﻻ ﺗﺘﻮﻗﻒ ﺻﺤﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻴﺔ،ﻷﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ
ﺍﻷﺻﻞ ﺗﻄﻠﻖ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﻹِﻧﺴﺎﻥ ﻋﺒﺎﺩﺓ ﺃﻭ ﻣﻌﺎﻣﻠﺔ ﺃﻭ ﻏﲑﻫﺎ،ﺇﻟﹼﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﺎ ﰲ ﻫﺬﺍ
ﺍﳊﺪﻳﺚ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺧﺎﺻﺔ“ .ﻭﻟﻜﻞ ﺍﻣﺮﻯﺀ ﻣﺎ ﻧﻮﻯ “ﺃﻱ ﻭﺇﳕﺎ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻣﻦ ﻋﻤﻠﻪ ﻣﺎ ﻗﺼﺪﻩ ﻣﻨﻪ،ﻭﺍﳊﻜﻢ ﰲ ﻫﺬﻩ
ﺍﻟﻌﺒﺎﺭﺓ ﻋﺎ ﻡ ﰲ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﺩﻳﺔ ﻓﻤﻦ ﻗﺼﺪ ﺑﻌﻤﻠﻪ ﻣﻨﻔﻌﺔ ﺩﻧﻴﻮﻳﺔ،ﱂ ﻳﻨﻞ ﺇ ﹼﻻ ﺗﻠﻚ
ﺍﳌﻨﻔﻌﺔ،ﻭﻟﻮ ﻛﺎﻥ ﻋﺒﺎﺩﺓ،ﻓﻼ ﺛﻮﺍﺏ ﻟﻪ ﻋﻠﻴﻬﺎ .ﻭﻣﻦ ﻗﺼﺪ ﺑﻌﻤﻠﻪ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ،ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻪ،ﻧﺎﻝ ﻣﻦ ﻋﻤﻠﻪ ﺍﳌﺜﻮﺑﺔ
ﻼ ﻋﺎﺩﻳﹰﺎ ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﳉﻤﺎﻉ،ﻓﺈﻥ ﻋﻤﻞ ﺍﻟﺪﻧﻴﺎ ﻳﺘﺤﻮﻝ ﲝﺴﻦ ﺍﻟﻨﻴﺔ ﺇﱃ ﻋﺒﺎﺩﺓ ﻓﻨﺘﺎﺋﺞ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺟﺮ،ﻭﻟﻮ ﻛﺎﻥ ﻋﻤ ﹰ
ﺑﻨﻴﺎﺎ ﺇ ﹼﻻ ﺍﶈﺮﻣﺎﺕ ﻓﺈﻥ ﺣﺴﻦ ﺍﻟﻨﻴﺔ ﻻ ﻳﱪﺭ ﺍﻗﺘﺮﺍﻑ ﺍﳌﻌﺼﻴﺔ،ﻓﺎﳊﺮﺍﻡ ﺣﺮﺍﻡ،ﻭﻟﻮ ﺣﺴﻨﺖ ﻧﻴﺔ ﻓﺎﻋﻠﻪ.
ﰒ ﺧﺘﻢ ﺍﻟﻨﱯ - -ﺣﺪﻳﺜﻪ ﻫﺬﺍ ﺑﻀﺮﺏ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻟﺒﻴﺎﻥ ﺗﺄﺛﲑ ﺍﻟﻨﻴﺎﺕ ﰲ ﺍﻷﻋﻤﺎﻝ،ﻭﺍﺧﺘﻼﻑ ﺍﻟﻨﺘﺎﺋﺞ ﺑﺎﺧﺘﻼﻓﻬﺎ
ﺣﻴﺚ ﻗﺎﻝ”:ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ “ﺃﻱ ﻓﻤﻦ ﻗﺼﺪ ﺠﺮﺗﻪ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺭﺑﻪ،ﻭﺍﺑﺘﻐﺎﺀ
ﻣﺮﺿﺎﺗﻪ،ﻭﺍﻟﻔﺮﺍﺭ ﺑﺪﻳﻨﻪ ﻣﻦ ﺍﻟﻔﱳ،ﻓﻬﺠﺮﺗﻪ ﻫﺠﺮﺓ ﺷﺮﻋﻴﺔ ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ،ﻣﺄﺟﻮﺭ ﻋﻠﻴﻬﺎ ﺑﺄﺟﺮ ﺍﳌﻬﺎﺟﺮﻳﻦ،ﻭﻟﻮ ﻣﺎﺕ ﰲ
ﻃﺮﻳﻘﻪ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻬﺠﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ):ﻭﻣﻦ ﳜﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﻣﻬﺎﺟﺮﹰﺍ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰒ ﻳﺪﺭﻛﻪ ﺍﳌﻮﺕ ﻓﻘﺪ
ﻭﻗﻊ ﺃﺟﺮﻩ ﻋﻠﻰ ﺍﷲ( “ﻭﻣﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﻟﺪﻧﻴﺎ ﻳﺼﻴﺒﻬﺎ “ﺃﻱ ﻭﻣﻦ ﻗﺼﺪ ﺠﺮﺗﻪ ﻣﻨﻔﻌﺔ ﺩﻧﻴﻮﻳﺔ ﻭﻏﺮﺿﹰﺎ ﺷﺨﺼﻴﹰﺎ ﻣﻦ ﻣﺎﻝ
ﺃﻭ ﲡﺎﺭﺓ ﺃﻭ ﺯﻭﺟﺔ ﺣﺴﻨﺎﺀ،ﺃ ﻭ ﻭﺟﺎﻫﺔ ﻭﲰﻌﺔ،ﺃﻭ ﻣﺮﻛﺰ ﳛﺼﻞ ﻋﻠﻴﻪ “ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﺘﺰﻭﺟﻬﺎ ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ “ﺃﻱ
ﻓﻼ ﻳﻨﺎﻝ ﻣﻦ ﻫﺠﺮﺗﻪ ﺇ ﹼﻻ ﺗﻠﻚ ﺍﳌﻨﻔﻌﺔ ﺍﻟﱵ ﻧﻮﺍﻫﺎ،ﻭﻻ ﻧﺼﻴﺐ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ .ﻷﻧﻪ ﻻ ﻫﺠﺮﺓ ﻟﻪ ﺷﺮﻋﺎﹰ،ﻭﺇﳕﺎ ﻫﻲ ﺭﺣﻠﺔ
ﻋﺎﺩﻳﺔ .ﻭﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﻣﺎ ﻳﺄﰐ:ﺃﻭ ﹰﻻ:ﺃﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺗﺘﻮﻗﻒ ﺻﺤﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻴﺔ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻘﺎﺻﺪ ﺃﻭ ﻭﺳﺎﺋﻞ،ﻭﻫﻮ ﻣﺬﻫﺐ
ﺍﳉﻤﻬﻮﺭ،ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﱃ ﲣﺼﻴﺺ ﺍﻟﻨﻴﺔ ﺑﺎﳌﻘﺎﺻﺪ ﻓﻬﻲ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﻧﻴﺔ،ﺃﻣﺎ ﺍﻟﻮﺳﺎﺋﻞ ﻛﺎﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻓﺈﻧﻪ ﻻ
ﺗﺘﻮﻗﻒ ﺻﺤﺘﻪ ﻋﻠﻰ ﺍﻟﻨﻴﺔ،ﻗﺎﻝ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ”:ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ
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ﺽ-
ﻀﻴ ﹸﻞ ﺑ ﻦ ِﻋﻴﺎ ٍ
ﺴ ﻦ ﻋﻤﻼ{ ]ﺍﳌﻠﻚ.[٢:ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻔ
ﻭﹶﻗ ﺪ ﻗﹶﺎ ﹶﻝ ﺗﻌﺎﻟﹶﻰِ}:ﻟﻴﺒﹸﻠ ﻮ ﹸﻛ ﻢ ﹶﺃﻳ ﹸﻜ ﻢ ﹶﺃ ﺣ
ﺻ ﻮﺑﻪ؟ ﻗﹶﺎ ﹶﻝ:ﺇ ﱠﻥ ﺍﹾﻟ ﻌ ﻤ ﹶﻞ ﺇﺫﹶﺍ
ﺼﻪ؟ ﻭﹶﺃ
ﺻ ﻮﺑ ﻪ.ﻗﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﹶﺃﺑﺎ ﻋِﻠ ﻲ،ﻣﺎ ﹶﺃ ﺧﹶﻠ
ﺼ ﻪ ﻭﹶﺃ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ :-ﹶﺃ ﺧﹶﻠ
ﺭ ِ
ﺍﳌﻘﺼﻮﺩﺓ ﻟﻨﻔﺴﻬﺎ،ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ ﻻ ﺗﺼﻠﺢ ﺇ ﹼﻻ ﺑﺎﻟﻨﻴﺔ،ﻭﺗﻨﺎﺯﻋﻮﺍ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺜﻞ ﻣﻦ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺟﻨﺎﺑﺔ،ﻓﻴﻨﺴﺎﻫﺎ
ﻭﻳﻐﺘﺴﻞ ﻟﻠﻨﻈﺎﻓﺔ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ:ﺍﻟﻨﻴﺔ ﺷﺮﻁ ﻟﻄﻬﺎﺭﺓ ﺍﻷﺣﺪﺍﺙ ﻛﻠﻬﺎ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ:ﻻ ﺗﺸﺘﺮﻁ ﰲ ﺍﻟﻄﻬﺎﺭﺓ
ﺑﺎﳌﺎﺀ،ﲞﻼﻑ ﺍﻟﺘﻴﻤﻢ،ﻭﻗﺎﻝ ﺯﻓﺮ:ﻻ ﻳﺸﺘﺮﻁ ﰲ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ .ﻭﺍﻟﺬﻳﻦ ﻳﻮﺟﺒﻮﻥ ﺍﻟﻨﻴﺔ ﰲ ﻃﻬﺎﺭﺓ ﺍﻷﺣﺪﺍﺙ ﳛﺘﺠﻮﻥ ﺬﺍ
ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﰊ ﺣﻨﻴﻔﺔ،ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ:ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﺴﻠﻢ ﺃﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻏﲑ ﺍﳌﻨﻮﻳﺔ ﻟﻴﺴﺖ ﻋﺒﺎﺩﺓ ﻭﻻ ﺛﻮﺍﺏ ﻓﻴﻬﺎ،ﻭﺇﳕﺎ ﺍﻟﱰﺍﻉ
ﰲ ﺻﺤﺔ ﺍﻟﺼﻼﺓ ﺎ ﻓﻘﻮﻟﻪ”:ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ “ﻻ ﻳﺪﻝ ﻋﻠﻰ ﳏﻞ ﺍﻟﱰﺍﻉ ﺇﻟﹼﺎ ﺇﺫﺍ ﺿﻤﺖ ﺇﻟﻴﻪ ﻣﻘﺪﻣﺔ ﺃﺧﺮﻯ ﻭﻫﻲ ﺃﻥ
ﺍﻟﻄﻬﺎﺭﺓ ﻻ ﺗﻜﻮﻥ ﺇ ﹼﻻ ﻋﺒﺎﺩﺓ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﺼﺢ ﺇ ﹼﻻ ﺑﻨﻴﺔ ).(١ﻓﺎﳌﺴﺄﻟﺔ ﻣﺪﺍﺭﻫﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻫﻞ ﻳﻘﻊ ﻋﻠﻰ ﻏﲑ ﺍﻟﻌﺒﺎﺩﺓ -
ﺃﻡ ﻻ -ﻭﺍﳉﻤﻬﻮﺭ ﳛﺘﺠﻮﻥ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺛﻮﺍﺑﻪ،ﻛﻘﻮﻟﻪ “ - -ﺇﺫﺍ ﺗﻮﺿﺄ ﺍﻟﻌﺒﺪ ﺍﳌﺴﻠﻢ ﺧﺮﺟﺖ ﺧﻄﺎﻳﺎﻩ ﻣﻊ ﺍﳌﺎﺀ
ﺃﻭ ﻣﻊ ﺁﺧﺮ ﻗﻄﺮ ﺍﳌﺎﺀ “ﻳﻘﻮﻟﻮﻥ ﻓﻔﻴﻪ ﺍﻟﺜﻮﺍﺏ،ﻭﺍﻟﺜﻮﺍﺏ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﻣﻊ ﺍﻟﻨﻴﺔ ﻓﺎﻟﻮﺿﻮﺀ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﺑﻨﻴﺔ .ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻳﻘﻮﻝ:ﺍﻟﻄﻬﺎﺭﺓ ﺷﺮﻁ ﻣﻦ ﺷﺮﺍﺋﻂ ﺍﻟﺼﻼﺓ ﻓﻼ ﺗﺸﺘﺮﻁ ﳍﺎ ﺍﻟﻨﻴﺔ ﻛﺎﻟﻠﺒﺎﺱ ﻭﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ .ﻭﺃﻭﻟﺌﻚ ﻳﻘﻮﻟﻮﻥ:ﺍﻟﻠﺒﺎﺱ ﻭﺍﻹِﺯﺍﻟﺔ
ﻳﻘﻌﺎﻥ ﻋﺒﺎﺩﺓ ﻭﻏﲑ ﻋﺒﺎﺩﺓ،ﻭﳍﺬﺍ ﱂ ﻳﺮﺩ ﻧﺺ ﺑﺜﻮﺍﺏ ﺍﻹِﻧﺴﺎﻥ ﻋﻠﻰ ﺟﻨﺲ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻹِﺯﺍﻟﺔ،ﻭﻗﺪ ﻭﺭﺩﺕ ﺍﻟﻨﺼﻮﺹ ﺑﺎﻟﺜﻮﺍﺏ
ﻋﻠﻰ ﺟﻨﺲ ﺍﻟﻮﺿﻮﺀ ﺍﻫـ .ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﳉﻤﻬﻮﺭ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ “ﻻ ﻳﻘﻌﺎﻥ ﺇ ﹼﻻ ﻋﺒﺎﺩﺓ ﻳﺜﺎﺏ ﻋﻠﻴﻬﻤﺎ ﻛﺴﺎﺋﺮ
ﺍﻟﻌﺒﺎﺩﺍﺕ ﲞﻼﻑ ﺃﰊ ﺣﻨﻴﻔﺔ،ﻓﺈﻧﻪ ﻳﺮﻯ ﺃﻧﻬﻤﺎ ﻳﻘﻌﺎﻥ ﻋﺒﺎﺩﺓ ﻭﻏﲑ ﻋﺒﺎﺩﺓ،ﻭﻟﺬﻟﻚ ﱂ ﻳﻮﺟﺐ ﺍﻟﻨﻴﺔ ﻓﻴﻬﻤﺎ،ﻓﺈ ﹾﻥ ﻧﻮﻯ ﺻﺢ
ﺐ ﻋﻠﻴﻬﻤﺎ ﻭﺇﻥ ﱂ ﻳﻨﻮ ﺻﺢ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ،ﻭﱂ ﻳﺜﺐ ﻋﻠﻴﻬﻤﺎ .ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﻣﻦ ﻧﻮﻯ ﻭﻣﻦ ﱂ ﻳﻨﻮ ﺇﳕﺎﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻭﺃﺛﻴ
ﻫﻮ ﰲ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ،ﻓﻬﺬﺍ ﻳﺆﺟﺮ،ﻭﺫﺍﻙ ﻻ ﻳﺆﺟﺮ،ﻫﺬﺍ ﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﻋﻦ ﺍﻟﻨﻴﺔ ﰲ ﺍﻟﻮﺳﺎﺋﻞ،ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﻨﻴﺔ ﻋﻨﺪ
ﺍﳌﺎﻟﻜﻴﺔ ﻓﺮﺽ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ،ﻭﺭﻛﻦ ﰲ ﺍﳊﺞ،ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﺮﺽ ﰲ ﺍﻟﻮﺿﻮﺀ
ﻭﺍﻟﻐﺴﻞ ﻭﺍﻟﺼﻮﻡ ﻭﺷﺮﻁ ﰲ ﺍﻟﺰﻛﺎﺓ،ﻭﺭﻛﻦ ﰲ ﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ ﻭﺍﳊﺞ ) (١ﻭﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺷﺮﻁ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ
ﻭﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ،ﻭﺭﻛﻦ ﰲ ﺍﳊﺞ،ﻭﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﺷﺮﻁ ﰲ ﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ،ﺳﻨﺔ
ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ )،(٢ﻗﺎﻝ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ”:ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ:ﺗﺸﺘﺮﻁ
ﻹﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ،ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺷﺎﺫ،ﻓﺈﻥ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﻋﻤﻞ ﻟﻠﻌﺒﺪ،ﺑﻞ ﺗﺰﻭﻝ ﺑﺎﳌﻄﺮ ﺍﻟﻨﺎﺯﻝ ﻭﺍﻟﻨﻬﺮ ﺍﳉﺎﺭﻱ
ﻭﳓﻮ ﺫﻟﻚ،ﻓﻜﻴﻒ ﺗﺸﺘﺮﻁ ﳍﺎ ﺍﻟﻨﻴﺔ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺮﻭﻙ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻷﻋﻤﺎﻝ،ﻭﳍﺬﺍ ﻟﻮ ﱂ ﳜﻄﺮ ﺑﺒﺎﻟﻪ
ﰲ ﺍﻟﺼﻼﺓ ﺃﻧﻪ ﳎﺘﻨﺐ ﺍﻟﻨﺠﺎﺳﺔ ﺻﺤﺖ ﺻﻼﺗﻪ ﺇﺫﺍ ﻛﺎﻥ ﳎﺘﻨﺒﹰﺎ ﳍﺎ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﰲ
ﺃﺣﺪ ﻗﻮﻟﻴﻪ:ﻟﻮ ﺻﻠﹼﻰ ﻭﻋﻠﻴﻪ ﳒﺎﺳﺔ ﱂ ﻳﻌﻠﻢ ﺎ ﺇﻟﹼﺎ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﱂ ﻳﻌﺪ،ﻷﻧﻪ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺮﻭﻙ ) ." (٣ﺛﺎﻧﻴﹰﺎ:ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﺩﻳﺔ
ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﻨﻜﺎﺡ ﺗﺘﺤﻮﻝ ﲝﺴﻦ ﺍﻟﻨﻴﺔ ﻭﻗﺼﺪ ﺍﻟﻘﺮﺑﺔ ﻭﺍﻟﺘﻘﻮﻱ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ﺑﺈﻋﻔﺎﻑ ﺍﻟﻨﻔﺲ،ﻭﺻﻴﺎﻧﺘﻬﺎ ﻋﻦ ﺍﳌﺂﰒ
ﺇﱃ ﻋﺒﺎﺩﺓ ﻳﺜﺎﺏ ﻋﻠﻴﻬﺎ،ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ “ - -ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﻯﺀ ﻣﺎ ﻧﻮﻯ “ﻭﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ - -ﰲ
ﻼ ﺻﺎﳊﹰﺎ ﱂ ﻳﻌﻤﻠﻪ ﻟﻌﺬﺭ
ﺍﳊﺪﻳﺚ ﺍﻟﻘﺎﺩﻡ”:ﺇﺫﺍ ﺃﻧﻔﻖ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻫﻠﻪ ﻧﻔﻘﺔ ﳛﺘﺴﺒﻬﺎ ﻓﻬﻮ ﻟﻪ ﺻﺪﻗﺔ " .ﺛﺎﻟﺜﹰﺎ:ﺃﻥ ﻣﻦ ﻧﻮﻯ ﻋﻤ ﹰ
ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻛﺘﺐ ﻟﻪ ﺃﺟﺮ ﺫﻟﻚ ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻋﻤﻮﻡ ﻗﻮﻟﻪ ”:- -ﻭﻟﻜﻞ ﺍﻣﺮﻯﺀ ﻣﺎ ﻧﻮﻯ “ﻭﻳﺆﻛﺪ ﺫﻟﻚ ﻗﻮﻟﻪ -
“ -ﺇﻥ ﺍﷲ ﻳﻘﻮﻝ ﻟﻠﺤﻔﻈﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻛﺘﺒﻮﺍ ﻟﻌﺒﺪﻱ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﺍﻷﺟﺮ،ﻓﻴﻘﻮﻟﻮﻥ ﻳﺎ ﺭﺑﻨﺎ ﱂ ﳛﻔﻆ ﺫﻟﻚ ﻋﻨﻪ ﻭﻻ ﻫﻮ
ﰲ ﺻﺤﻔﻨﺎ،ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ:ﺇﻧﻪ ﻧﻮﺍﻩ ".ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(١٤٥ /١
٩
ﺻﻮﺍﺑﺎ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺧﺎِﻟﺼﺎ ﹶﻟ ﻢ ﻳ ﹾﻘﺒ ﹾﻞ ،ﺣﺘﻰ
ﺻﻮﺍﺑﺎ ﹶﻟ ﻢ ﻳ ﹾﻘﺒ ﹾﻞ ،ﻭِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ
ﻛﹶﺎ ﹶﻥ ﺧﺎِﻟﺼﺎ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ
٧
ﺴﻨ ِﺔ.
ﺏ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺍﻟ ﺼﻮﺍ ﺺ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ِﻟﱠﻠ ِﻪ.ﻭﺍﻟ ﺻﻮﺍﺑﺎ،ﻭﺍﹾﻟﺨﺎِﻟ ﻳﻜﹸﻮ ﹶﻥ ﺧﺎِﻟﺼﺎ
ﲔ ،ﹶﻓِﺈﻧ ﻪ ﻟﹶﺎ ﺑ ﺪ ﹶﻟ ﻪ ﻓِﻲ ﺍﹾﻟ ﻌ ﻤ ِﻞ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ
ﺴِﻠ ِﻤ
ﻀﻴ ﹸﻞ ﻣﺘ ﹶﻔ ﻖ ﻋﹶﻠﻴ ِﻪ ﺑﻴ ﻦ ﺍﹾﻟ ﻤ
ﻭ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﻗﹶﺎﹶﻟ ﻪ ﺍﹾﻟ ﹸﻔ
ﺼ ﺪ ِﺑ ِﻪ ﻭ ﺟ ﻪ ﺍﻟﱠﻠ ِﻪ .ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺸ ﺮﻭﻋﺎ ﻣ ﹾﺄﻣﻮﺭﺍ ِﺑ ِﻪ ،ﻭ ﻫ ﻮ ﺍﹾﻟ ﻌ ﻤ ﹸﻞ ﺍﻟﺼﺎِﻟ ﺢ .ﻭﻟﹶﺎ ﺑ ﺪ ﹶﺃ ﹾﻥ ﻳ ﹾﻘ ِ ﻣ
ﺸ ِﺮ ﻙ ِﺑ ِﻌﺒﺎ ﺩ ِﺓ ﺭﺑ ِﻪ ﹶﺃ ﺣﺪﺍ{
ﺗﻌﺎﻟﹶﻰ}:ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮﺟﻮﺍ ِﻟﻘﹶﺎ َﺀ ﺭﺑ ِﻪ ﹶﻓ ﹾﻠﻴ ﻌ ﻤ ﹾﻞ ﻋﻤﻼ ﺻﺎِﻟﺤﺎ ﻭﻻ ﻳ
٨
]ﺍﻟﻜﻬﻒ. [١١٠:
ﻭﺍﻟﻨﺼﻮﺹ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﺃﻗﻮﺍﻝ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ.
ﻭﻫﻲ ﻋﺎﻣﺔ ﰲ ﻛﻞ ﻋﻤﻞ ﻳﺘﻘﺮﺏ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺭﺑﻪ ﺗﻌﺎﱃ.
ﻭﻗﺪ ﺧﺼﺖ ﻓﺮﻳﻀﺔ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﳊﺮﺹ ﻋﻠﻰ ﺇﺧﻼﺹ ﺍﺎﻫﺪ ﻧﻴﺘﻪ ﷲ ﺗﻌﺎﱃ،ﻷﻥ
ﺗﺴﺮﺏ ﺍﻟﺮﻳﺎﺀ ﺇﱃ ﺍﺎﻫﺪ ﺃﺳﺮﻉ ﻣﻨﻪ ﺇﱃ ﻏﲑﻩ،ﻭﳍﺬﺍ ﻋﻨﻴﺖ ﺍﻟﻨﺼﻮﺹ ﺑﺬﻟﻚ ﻏﺎﻳﺔ ﺍﻟﻌﻨﺎﻳﺔ.
ﻓﺎﳉﻬﺎﺩ ﻧﻔﺴﻪ ﻳﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻣﻘﻴﺪﹰﺍ ﺬﺍ ﺍﻟﻘﻴﺪ):ﰲ ﺳﺒﻴﻞ ﺍﷲ(.
ﻭﻳﻜﻔﻲ ﺃﻥ ﻳﺴﺎﻕ ﻫﻨﺎ ﻣﺎ ﻛﺎﻥ ﻳﻮﺻﻲ ﺑﻪ ﺍﻟﻨﱯ ﺃﻣﺮﺍﺀﻩ ﻭﺟﻴﻮﺷﻪ ﺇﺫﺍ ﺟﻬﺰﻫﻢ ﻟﻠﺠﻬﺎﺩ ﰲ
ﺳﺒﻴﻞ ﺍﷲ.
ﺶ،ﹶﺃ ﻭ
ﷲ ِﺇ ﹶﺫﺍ ﹶﺃ ﻣ ﺮ ﹶﺃ ِﻣﲑﺍ ﻋﻠﹶﻰ ﺟﻴ ٍ ﻓ ﻌ ﻦ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﲔ ﺧﻴﺮﺍ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﺍ ﹾﻏﺰﻭﺍ ﺑِﺎ ﺳ ِﻢﺴِﻠ ِﻤ
ﷲ ،ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺻِﺘ ِﻪ ِﺑﺘ ﹾﻘﻮﻯ ﺍ ِ
ﺳ ِﺮﻳ ٍﺔ،ﹶﺃ ﻭﺻﺎ ﻩ ﻓِﻲ ﺧﺎ
ﷲ،ﺍ ﹾﻏﺰﻭﺍ ﻭﻟﹶﺎ ﺗ ﻐﻠﱡﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﻐ ِﺪﺭﻭﺍ ،ﻭﻟﹶﺎ ﺗ ﻤﹸﺜﻠﹸﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﷲ،ﻗﹶﺎِﺗﻠﹸﻮﺍ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﺑِﺎ ِ ﷲ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺍِ
ﺙ ِﺧﺼﺎ ٍﻝ -ﹶﺃ ﻭ ِﺧﻠﹶﺎ ٍﻝ -ﹶﻓﹶﺄﻳﺘ ﻬ ﻦ ﲔ،ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﹶﺛﻠﹶﺎ ِ
ﺸ ِﺮ ِﻛ
ﺖ ﻋ ﺪ ﻭ ﻙ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﻭﻟِﻴﺪﺍ ،ﻭِﺇﺫﹶﺍ ﹶﻟﻘِﻴ
ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺟﺎﺑﻮ ﻙ،ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ﻣﺎ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﺤ ﻮ ِﻝ ِﻣ ﻦ ﺩﺍ ِﺭ ِﻫ ﻢ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭﹶﺃ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ
ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﻟﺘ
ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﺤ ﻮﻟﹸﻮﺍﻚ ﹶﻓﹶﻠ ﻬ ﻢ ﻣﺎ ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳﺘ ِﺇ ﹾﻥ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﺠﺮِﻱ ﷲ ﺍﱠﻟﺬِﻱ ﻳ ﺠﺮِﻱ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍ ِ ﲔ،ﻳ ﺴِﻠ ِﻤ
ﺏ ﺍﹾﻟ ﻤ ِﻣﻨﻬﺎ،ﹶﻓﹶﺄ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ﻳﻜﹸﻮﻧﻮ ﹶﻥ ﹶﻛﹶﺄ ﻋﺮﺍ ِ
- ٧ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ )(٩٥ /٨
- ٨ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ ) (٣٧٣ /٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ) (٧٦ /٢ﻭﺟﺎﻣﻊ
ﺍﻟﺮﺳﺎﺋﻞ ﻻﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺷﺎﺩ ﺳﺎﱂ ) (٢٥٧ /١ﻭﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ ) (٢٩٣ /١ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )/١
(٣٣٣
١٠
ﲔ،ﹶﻓِﺈ ﹾﻥ
ﺴِﻠ ِﻤ
ﲔ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﻭﺍﹾﻟ ﹶﻔ ﻲ ِﺀ ﺷ ﻲ ٌﺀ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺠﺎ ِﻫﺪﻭﺍ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﻒ ﻋﻨ ﻬ ﻢ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺳﺘ ِﻌ ﻦ ﺠ ﺰﻳ ﹶﺔ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ ﺴ ﹾﻠ ﻬ ﻢ ﺍﹾﻟ ِ
ﻫ ﻢ ﹶﺃﺑﻮﺍ ﹶﻓ
ﷲ ،ﻭ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ،ﹶﻓﻠﹶﺎ
ﺠ ﻌ ﹶﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍ ِ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﹶﺃ ﹾﻥ ﺗ ﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ ﺻ ﺮ
ﷲ ﻭﻗﹶﺎِﺗ ﹾﻠ ﻬ ﻢ ،ﻭِﺇﺫﹶﺍ ﺣﺎ ﺑِﺎ ِ
ﻚ،ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺻﺤﺎِﺑ ﻚ ﻭ ِﺫ ﻣ ﹶﺔ ﹶﺃ ﷲ ،ﻭﻟﹶﺎ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ ،ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﺟ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣﺘ
ﺠ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍ ِﺗ
ﷲ ﻭ ِﺫ ﻣ ﹶﺔ ﺭﺳﻮِﻟ ِﻪ ،ﻭِﺇﺫﹶﺍ
ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﹶﺔ ﺍ ِ ﺻﺤﺎِﺑ ﹸﻜ ﻢ ﹶﺃ ﻫ ﻮ ﹸﻥ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﹶﺃ
ﺗ
ﷲ ،ﻭﹶﻟ ِﻜ ﻦ ﷲ ،ﹶﻓﻠﹶﺎ ﺗﻨ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍ ِ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﹶﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍ ِﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ ﺻ ﺮ
ﺣﺎ
٩
ﷲ ﻓِﻴ ِﻬ ﻢ ﹶﺃ ﻡ ﻟﹶﺎ« ﺐ ﺣ ﹾﻜ ﻢ ﺍ ِﻚ،ﹶﻓِﺈﻧﻚ ﻟﹶﺎ ﺗ ﺪﺭِﻱ ﹶﺃﺗﺼِﻴ ﹶﺃﻧ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ
ﻓﺎﻟﻐﺰﻭ ﺍﺑﺘﺪﺍ ًﺀ ﻳﺮﺍﺩ ﺑﻪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ،ﻷﻧﻪ ﻳﻐﺰﻭ ﺑﺎﲰﻪ ﻻ ﺑﺎﺳﻢ ﻏﲑﻩ.
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ،ﻗﹶﺎ ﹶﻝ:ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﻣﺎ ﺍﻟ ِﻘﺘﺎ ﹸﻝ ﻓِﻲ ﺳﺒِﻴ ِﻞ
ﻀﺒﺎ ،ﻭﻳﻘﹶﺎِﺗ ﹸﻞ ﺣ ِﻤﻴ ﹰﺔ،ﹶﻓ ﺮﹶﻓ ﻊ ِﺇﹶﻟﻴ ِﻪ ﺭﹾﺃ ﺳ ﻪ،ﻗﹶﺎ ﹶﻝ :ﻭﻣﺎ ﺭﹶﻓ ﻊ ِﺇﹶﻟﻴ ِﻪ ﺭﹾﺃ ﺳ ﻪ ِﺇﻟﱠﺎ ﹶﺃﻧ ﻪ
ﺍﻟﱠﻠﻪِ؟ ﹶﻓِﺈ ﱠﻥ ﹶﺃ ﺣ ﺪﻧﺎ ﻳﻘﹶﺎِﺗ ﹸﻞ ﹶﻏ
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ﻛﹶﺎ ﹶﻥ ﻗﹶﺎِﺋﻤﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ِﻟﺘﻜﹸﻮ ﹶﻥ ﹶﻛِﻠ ﻤ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ِﻫ ﻲ ﺍﻟ ﻌ ﹾﻠﻴﺎ ،ﹶﻓ ﻬ ﻮ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ«
ﺠﻬﺎ ﺩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ،ﻭ ﻫ ﻮ ﻳﺒﺘﻐِﻲ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ،ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﻗﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﺭ ﺟ ﹲﻞ ﻳﺮِﻳ ﺪ ﺍﹾﻟ ِ
ﺱ ،ﻭﻗﹶﺎﻟﹸﻮﺍﻚ ﺍﻟﻨﺎ ﺽ ﺍﻟ ﺪﻧﻴﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﻟﹶﺎ ﹶﺃ ﺟ ﺮ ﹶﻟ ﻪ«.ﹶﻓﹶﺄ ﻋ ﹶﻈ ﻢ ﹶﺫِﻟ ﻋ ﺮﺿﺎ ِﻣ ﻦ ﻋ ﺮ ِ
ﺠﻬﺎ ﺩ ﻓِﻲ ﻚ ﹶﻟ ﻢ ﺗ ﹶﻔ ﻬ ﻤ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﺭ ﺟ ﹲﻞ ﻳﺮِﻳ ﺪ ﺍﹾﻟ ِ
ﻟِﻠ ﺮ ﺟ ِﻞ :ﻋ ﺪ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓﹶﻠ ﻌﱠﻠ
- ٩ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٣١) - ٣(١٣٥٧ /٣
] ﺵ )ﺳﺮﻳﺔ( ﻫﻲ ﻗﻄﻌﺔ ﻣﻦ ﺍﳉﻴﺶ ﲣﺮﺝ ﻣﻨﻪ ﺗﻐﲑ ﻭﺗﻌﻮﺩ ﺇﻟﻴﻪ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻫﻲ ﺍﳋﻴﻞ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﳓﻮﻫﺎ ﻗﺎﻟﻮﺍ
ﲰﻴﺖ ﺳﺮﻳﺔ ﻷﺎ ﺗﺴﺮﻱ ﰲ ﺍﻟﻠﻴﻞ ﻭﳜﻔﻰ ﺫﻫﺎﺎ ﻭﻫﻲ ﻓﻌﻴﻠﺔ ﲟﻌﲎ ﻓﺎﻋﻠﺔ ﻳﻘﺎﻝ ﺳﺮﻯ ﻭﺃﺳﺮﻯ ﺇﺫﺍ ﺫﻫﺐ ﻟﻴﻼ)ﰲ ﺧﺎﺻﺘﻪ(
ﺃﻱ ﰲ ﺣﻖ ﻧﻔﺲ ﺫﻟﻚ ﺍﻷﻣﲑ ﺧﺼﻮﺻﺎ)ﻭﻻ ﺗﻐﻠﻮﺍ( ﻣﻦ ﺍﻟﻐﻠﻮﻝ ﻭﻣﻌﻨﺎﻩ ﺍﳋﻴﺎﻧﺔ ﰲ ﺍﻟﻐﻨﻢ ﺃﻱ ﻻ ﲣﻮﻧﻮﺍ ﰲ ﺍﻟﻐﻨﻴﻤﺔ)ﻭﻻ
ﺗﻐﺪﺭﻭﺍ( ﺃﻱ ﻭﻻ ﺗﻨﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ
)ﻭﻻ ﲤﺜﻠﻮﺍ( ﺃﻱ ﻻ ﺗﺸﻮﻫﻮﺍ ﺍﻟﻘﺘﻠﻰ ﺑﻘﻄﻊ ﺍﻷﻧﻮﻑ ﻭﺍﻵﺫﺍﻥ)ﻭﻟﻴﺪﺍ( ﺃﻱ ﺻﺒﻴﺎ ﻷﻧﻪ ﻻ ﻳﻘﺎﺗﻞ)ﰒ ﺍﺩﻋﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ( ﻫﻜﺬﺍ
ﻫﻮ ﰲ ﲨﻴﻊ ﻧﺴﺦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﰒ ﺍﺩﻋﻬﻢ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺻﻮﺍﺏ ﺍﻟﺮﻭﺍﻳﺔ ﺍﺩﻋﻬﻢ ﺑﺈﺳﻘﺎﻁ ﰒ ﻭﻗﺪ ﺟﺎﺀ
ﺑﺈﺳﻘﺎﻃﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﻋﺒﻴﺪ ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﻏﲑﳘﺎ ﻷﻧﻪ ﺗﻔﺴﲑ ﻟﻠﺨﺼﺎﻝ ﺍﻟﺜﻼﺙ ﻭﻟﻴﺴﺖ ﻏﲑﻫﺎ
ﻭﻗﺎﻝ ﺍﳌﺎﺯﺭﻱ ﻟﻴﺴﺖ ﰒ ﻫﻨﺎ ﺯﺍﺋﺪﺓ ﺑﻞ ﺩﺧﻠﺖ ﻻﺳﺘﻔﺘﺎﺡ ﺍﻟﻜﻼﻡ ﻭﺍﻷﺧﺬ)ﺫﻣﺔ ﺍﷲ( ﺍﻟﺬﻣﺔ ﻫﻨﺎ ﺍﻟﻌﻬﺪ)ﺃﻥ ﲣﻔﺮﻭﺍ( ﻳﻘﺎﻝ
ﺃﺧﻔﺮﺕ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻧﻘﻀﺖ ﻋﻬﺪﻩ ﻭﺧﻔﺮﺗﻪ ﺃﻣﻨﺘﻪ ﻭﲪﻴﺘﻪ[
- ١٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ١٢٣)(٣٦ /١ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٩٠٤) - ١٥٠(١٥١٣ /٣
] ﺵ )ﻏﻀﺒﺎ( ﺍﻧﺘﻘﺎﻣﺎ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ) .ﲪﻴﺔ( ﳏﺎﻣﺎﺓ ﻋﻦ ﺍﻟﻌﺸﲑﺓ) .ﻛﻠﻤﺔ ﺍﷲ( ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ) .ﺍﻟﻌﻠﻴﺎ(
ﺍﻟﻌﺎﻟﻴﺔ ﻓﻮﻕ ﻛﻞ ﻣﻠﺔ ﻭﻣﺬﻫﺐ[
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ﺽ ﺍﻟ ﺪﻧﻴﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻟﹶﺎ ﹶﺃ ﺟ ﺮ ﹶﻟ ﻪ«.ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻟِﻠ ﺮ ﺟ ِﻞ ﻋ ﺪ ِﻟ ﺮﺳﻮ ِﻝ
ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ،ﻭ ﻫ ﻮ ﻳﺒﺘﻐِﻲ ﻋ ﺮﺿﺎ ِﻣ ﻦ ﻋ ﺮ ِ
١١
ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ:ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹶﺔ.ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ»:ﻟﹶﺎ ﹶﺃ ﺟ ﺮ ﹶﻟ ﻪ«
ﻟﺬﻟﻚ ﳚﺐ ﻋﻠﻰ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻥ ﻳﺘﺬﻛﺮﻭﺍ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ ﻋﻨﺪ ﺧﺮﻭﺟﻬﻢ ﺣﱴ
ﺗﻜﻮﻥ ﲨﻴﻊ ﺃﻋﻤﺎﳍﻢ ﻭﺣﺮﻛﺎﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻟﹶﺄ ﻫ ِﻞ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻭ ﻣ ﻦ
ﻚ ِﺑﹶﺄﻧ ﻬ ﻢ
ﺴ ِﻪ ﹶﺫِﻟ ﺴ ِﻬ ﻢ ﻋ ﻦ ﻧ ﹾﻔ ِ ﺨﱠﻠﻔﹸﻮﺍ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﻳ ﺮﻏﹶﺒﻮﺍ ِﺑﹶﺄﻧ ﹸﻔ ِ ﺣ ﻮﹶﻟ ﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﻋﺮﺍﺏِ ﹶﺃ ﹾﻥ ﻳﺘ
ﻆ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﻭﻟﹶﺎ ﺼ ﹲﺔ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﻳ ﹶﻄﺌﹸﻮ ﹶﻥ ﻣ ﻮ ِﻃﺌﹰﺎ ﻳﻐِﻴ ﹸ ﺨ ﻤ ﺐ ﻭﻟﹶﺎ ﻣ ﺼ ﻟﹶﺎ ﻳﺼِﻴﺒ ﻬ ﻢ ﹶﻇ ﻤﹲﺄ ﻭﻟﹶﺎ ﻧ
ﲔ )(١٢٠ ﺴِﻨ ﺤِ ﺐ ﹶﻟ ﻬ ﻢ ِﺑ ِﻪ ﻋ ﻤ ﹲﻞ ﺻﺎِﻟ ﺢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳﻀِﻴ ﻊ ﹶﺃ ﺟ ﺮ ﺍﹾﻟ ﻤ ﻳﻨﺎﻟﹸﻮ ﹶﻥ ِﻣﻦ ﻋ ﺪ ﻭ ﻧﻴﻠﹰﺎ ِﺇﻟﱠﺎ ﹸﻛِﺘ
ﺴ ﻦ ﻣﺎ ﺠ ِﺰﻳ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺣ
ﺐ ﹶﻟ ﻬ ﻢ ِﻟﻴ
ﺻ ِﻐ ﲑ ﹰﺓ ﻭﻟﹶﺎ ﹶﻛِﺒ ﲑ ﹰﺓ ﻭﻟﹶﺎ ﻳ ﹾﻘ ﹶﻄﻌﻮ ﹶﻥ ﻭﺍ ِﺩﻳﺎ ِﺇﻟﱠﺎ ﹸﻛِﺘ
ﻭﻟﹶﺎ ﻳﻨ ِﻔﻘﹸﻮ ﹶﻥ ﻧ ﹶﻔ ﹶﻘ ﹰﺔ
ﻛﹶﺎﻧﻮﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ )] {(١٢١ﺍﻟﺘﻮﺑﺔ.[١٢١،١٢٠:
( ٢ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﺯﺩﻳﺎﺩ ﻣﻨﻬﺎ:
ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ ﺑﺘﻘﻮﺍﻩ ﻋﻤﻮﻣﹰﺎ ﰲ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ،ﺑﻞ ﻣﺪﺡ
ﻼ ﻟﻼﻫﺘﺪﺍﺀ ﺑﻜﺘﺎﺑﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺩﻭﻥ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻭﺃﺛﲎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ،ﻭﺟﻌﻠﻬﻢ ﺃﻫ ﹰ
ﺍﻟﻨﺎﺱ.
ﲔ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﻋﻠِﻴﻤﺎ
ﻓﺄﻣﺮ ﺎ ﺭﺳﻮﻟﻪ }ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨِﺒ ﻲ ﺍﺗ ِﻖ ﺍﻟﱠﻠ ﻪ ﻭﻟﹶﺎ ﺗ ِﻄ ِﻊ ﺍﹾﻟﻜﹶﺎﻓِﺮِﻳ ﻦ ﻭﺍﹾﻟ ﻤﻨﺎِﻓ ِﻘ
ﺣ ِﻜﻴﻤﺎ { ]ﺍﻷﺣﺰﺍﺏ.[١:
ﺑﻞ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻠﻬﺎ ﻭﺻﻴﺘﻪ ﻟﻸﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ،ﻓﺄﻣﺮﻫﻢ ﺎ ﲨﻴﻌﹰﺎ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭِﻟﱠﻠ ِﻪ
ﺏ ِﻣ ﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﻭِﺇﻳﺎ ﹸﻛ ﻢ ﹶﺃ ِﻥ
ﺻﻴﻨﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻜﺘﺎ
ﺽ ﻭﹶﻟ ﹶﻘ ﺪ ﻭ
ﺴﻤﺎﻭﺍﺕِ ﻭﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﻣﺎ ﻓِﻲ ﺍﻟ
ﺽ ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏِﻨﻴﺎ ﺣﻤِﻴﺪﺍ { ﺕ ﻭﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻭِﺇ ﹾﻥ ﺗ ﹾﻜ ﹸﻔﺮﻭﺍ ﹶﻓِﺈ ﱠﻥ ِﻟﱠﻠ ِﻪ ﻣﺎ ﻓِﻲ ﺍﻟ
]ﺍﻟﻨﺴﺎﺀ.[١٣١:
ﻭﻛﻞ ﺭﺳﻮﻝ ﺃﻣﺮ ﺎ ﻗﻮﻣﻪ }ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻭﹶﺃﻃِﻴﻌﻮ ِﻥ{ ]ﺍﻟﺸﻌﺮﺍﺀ [١٠٨:ﻭ]ﺍﻟﺸﻌﺮﺍﺀ[١١٠:
ﻭ]ﺍﻟﺸﻌﺮﺍﺀ[١٥٠: ﻭ]ﺍﻟﺸﻌﺮﺍﺀ[١٣١:ﻭ]ﺍﻟﺸﻌﺮﺍﺀ[١٤٤: ﻭ]ﺍﻟﺸﻌﺮﺍﺀ[١٢٦:
ﻭ]ﺍﻟﺸﻌﺮﺍﺀ [١٦٣:ﻭ]ﺍﻟﺸﻌﺮﺍﺀ.[١٧٩:
- ١١ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) (٢٥١٦)(١٤ /٣ﺣﺴﻦ
١٢
ﺱ
ﻭﻣﺪﺡ ﺍﻟﺘﻘﻮﻯ،ﻓﻘﺎﻝ}:ﻳﺎ ﺑﻨِﻲ ﺁ ﺩ ﻡ ﹶﻗ ﺪ ﹶﺃﻧ ﺰﹾﻟﻨﺎ ﻋﹶﻠﻴ ﹸﻜﻢِ ﻟﺒﺎﺳﺎ ﻳﻮﺍﺭِﻱ ﺳﻮﺁِﺗ ﹸﻜ ﻢ ﻭﺭِﻳﺸﺎ ﻭِﻟﺒﺎ
ﺕ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﻳ ﱠﺬ ﱠﻛﺮﻭ ﹶﻥ { ]ﺍﻷﻋﺮﺍﻑ.[٢٦: ﻚ ِﻣ ﻦ ﺁﻳﺎ ِ ﻚ ﺧﻴﺮ ﹶﺫِﻟ ﺍﻟﺘ ﹾﻘﻮﻯ ﹶﺫِﻟ
ﻕ ﻭﻟﹶﺎ ِﺟﺪﺍ ﹶﻝ ﻓِﻲ ﺚ ﻭﻟﹶﺎ ﹸﻓﺴﻮ ﺤ ﺞ ﹶﻓﻠﹶﺎ ﺭﹶﻓ ﹶﺽ ﻓِﻴ ِﻬ ﻦ ﺍﻟﹾ ﺕ ﹶﻓ ﻤ ﻦ ﹶﻓ ﺮ ﺤ ﺞ ﹶﺃ ﺷ ﻬ ﺮ ﻣ ﻌﻠﹸﻮﻣﺎ ﻭﻗﺎﻝ}:ﺍﹾﻟ
ﺤ ﺞ ﻭﻣﺎ ﺗ ﹾﻔ ﻌﻠﹸﻮﺍ ِﻣ ﻦ ﺧﻴ ٍﺮ ﻳ ﻌﹶﻠ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﻭﺗ ﺰ ﻭﺩﻭﺍ ﹶﻓﺈِ ﱠﻥ ﺧﻴ ﺮ ﺍﻟﺰﺍ ِﺩ ﺍﻟﺘ ﹾﻘﻮﻯ ﻭﺍﺗﻘﹸﻮ ِﻥ ﻳﺎ ﺃﹸﻭﻟِﻲ
ﺍﹾﻟ
ﺏ { ]ﺍﻟﺒﻘﺮﺓ،[١٩٧:ﻭﺃﺛﲎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻭﺟﻌﻠﻬﻢ ﺃﺣ ﻖ ﺎ ﻭﺃﻫﻠﻬﺎ،ﻓﻘﺎﻝِ}:ﺇ ﹾﺫ ﺟ ﻌ ﹶﻞ ﺍﹾﻟﹶﺄﹾﻟﺒﺎ ِ
ﺤ ِﻤﻴ ﹶﺔ ﺣ ِﻤﻴ ﹶﺔ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴ ِﺔ ﹶﻓﺄﹶﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺳﻜِﻴﻨﺘ ﻪ ﻋﻠﹶﻰ ﺭﺳﻮِﻟ ِﻪ ﻭ ﻋﻠﹶﻰ
ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﺍﹾﻟ
ﲔ ﻭﹶﺃﹾﻟ ﺰ ﻣ ﻬ ﻢ ﹶﻛِﻠ ﻤ ﹶﺔ ﺍﻟﺘ ﹾﻘﻮﻯ ﻭﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺣ ﻖ ِﺑﻬﺎ ﻭﹶﺃ ﻫﹶﻠﻬﺎ ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﺑ ﹸﻜ ﱢﻞ ﺷ ﻲ ٍﺀ ﻋﻠِﻴﻤﺎ{ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
]ﺍﻟﻔﺘﺢ.[٢٦:
ﲔ )] {(٢ﺍﻟﺒﻘﺮﺓ.[٢،١: ﺐ ﻓِﻴ ِﻪ ﻫﺪﻯ ِﻟ ﹾﻠ ﻤﺘ ِﻘ
ﺏ ﻟﹶﺎ ﺭﻳ
ﻚ ﺍﹾﻟ ِﻜﺘﺎ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ}:ﺍﱂ ) (١ﹶﺫﻟِ
ﻭﺃﻣﺮ ﺍﻟﻨﱯ ﺃﻣﺮﹰﺍ ﻋﺎﻣﹰﺎ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﹶﺫ ﺭ ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﻟِﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﺍﺗ ِﻖ ﺍﻟﱠﻠ ِﻪ ﺣﻴﹸﺜﻤﺎ
ﺴ ٍﻦ«. ١٢ ﺨﹸﻠ ٍﻖ ﺣ ﺱ ِﺑ
ﺤﻬﺎ ،ﻭﺧﺎِﻟ ِﻖ ﺍﻟﻨﺎ
ﺴﻨ ﹶﺔ ﺗ ﻤ
ﳊﺴﻴﹶﺌ ﹶﺔ ﺍ ﹶ
ﺖ ،ﻭﹶﺃﺗِﺒ ِﻊ ﺍﻟ
ﹸﻛﻨ
- ١٢ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) ( ١٩٨٧)(٣٥٥ /٤ﺻﺤﻴﺢ ﻟﻐﲑﻩ
ﺐ
ﺱ ﺍﻟﺪﻳﻦِ ،ﻭِﺑ ِﻪ ﻳ ﺮﺗﻘِﻲ ِﺇﻟﹶﻰ ﻣﺮﺍِﺗ ِ
ﺕ ﻭﺍﻟِﺎﻧِﺘﻬﺎ ِﺀ ﻋ ﻦ ﺳﺎِﺋ ِﺮ ﺍﹾﻟ ﻤﻨ ﹶﻜﺮﺍﺕِ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﺘ ﹾﻘﻮﻯ ﹶﺃﺳﺎ
ﺠﻤِﻴ ِﻊ ﺍﹾﻟﻮﺍ ِﺟﺒﺎ ِ
ﻱ:ﺑِﺎﹾﻟِﺈﺗﻴﺎ ِﻥ ِﺑ
)ﺍﺗ ِﻖ ﺍﻟﱠﻠ ﻪ( ﹶﺃ
ﻕﻀﻬﺎ ﹶﻓ ﻮ ﺐ ﺑ ﻌ ﺽ ﻋﻤﺎ ِﺳﻮﺍﻩ ،ﻭﻣﺎ ﺑﻴﻨ ﻬﻤﺎ ﻣﺮﺍِﺗ ﺸ ﺮ ﻙ ﺑِﺎﻟﱠﻠﻪِ ،ﻭﹶﺃ ﻋﻠﹶﺎﻫﺎ ﺍﹾﻟِﺈ ﻋﺮﺍ
ﺤﻘِﻴ ﻖ ﹶﺃ ﱠﻥ ﺍﻟﺘ ﹾﻘﻮﻯ ﹶﺃ ﺩﻧﺎﻫﺎ ﺍﻟﺘﺒ ﺮ ﺅ ﻋ ِﻦ ﺍﻟ
ﺍﹾﻟﻴ ِﻘﲔِ،ﹸﺛ ﻢ ﺍﻟﺘ
ﺨﻠﹶﺎ ِﺀ ﻭﻓِﻲ ﺍﻟﻨ ﻌﻤﺎ ِﺀ ﻭﺍﹾﻟﺒﻠﹶﺎﺀِ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ
ﻱ:ﻓِﻲ ﺍﹾﻟ ﺖ( ﹶﺃ
ﺡ ِﻣﻤﺎ ﻟﹶﺎ ﻳ ﻌﻨِﻲ ) ﺣﻴﹸﺜﻤﺎ ﹸﻛﻨ ﺤﻈﹸﻮﺭِ،ﺛﹸ ﻢ ﺍﹾﻟ ﻤ ﹾﻜﺮﻭﻩِ،ﹸﺛ ﻢ ﺍﹾﻟ ﻤﺒﺎ ِ ﺾ ِﻣ ﻦ ﺗ ﺮ ِﻙ ﺍﹾﻟ ﻤ
ﺑ ﻌ ٍ
ﻆ ﹶﺃﻭﺍ ِﻣ ِﺮ ِﻩ ﻭ ﻣﺮﺍﺿِﻴﻪِ،ﻭﺍﻟِﺎ ﺣِﺘﺮﺍ ِﺯ ﻋ ﻦ ﺏ ﻓِﻲ ِﺣ ﹾﻔ ِ ﻚ ِﺑ ِﺮﻋﺎﻳ ِﺔ ﺩﻗﹶﺎِﺋ ِﻖ ﺍﹾﻟﹶﺄ ﺩ ِﻋﺎِﻟ ﻢ ِﺑﺴِ ﺮ ﹶﺃ ﻣ ِﺮ ﻙ ﹶﻛﻤﺎ ﹶﺃﻧ ﻪ ﻣ ﱠﻄِﻠ ﻊ ﻋﻠﹶﻰ ﹶﻇﻮﺍ ِﻫ ِﺮﻙ،ﹶﻓ ﻌﹶﻠﻴ
ﻱ:ﺍﻟﺘ ﻮﺑ ﹶﺔ ﻭﺍﻟﻄﱠﺎ ﻋ ﹶﺔ ﻣ ﹾﻄﹶﻠﻘﹰﺎ،ﹶﺃ ﻭ
ﺴﻨ ﹶﺔ( ﹶﺃ ِ
ﺤﺴﻴﹶﺌ ﹶﺔ ﺍﹾﻟ
ﺏ ﺍﹾﻟﹶﺄ ﹾﻓﻌﺎ ِﻝ :ﻫ ﻮ ﻣﺘ ﻌ ﺪ ِﺇﻟﹶﻰ ﻣ ﹾﻔﻌﻮﹶﻟﻴ ِﻦ )ﺍﻟ ﻣﺴﺎ ِﺧ ِﻄ ِﻪ ﻭ ﻣﺴﺎﻭِﻳﻪِ )،ﻭﹶﺃﺗِﺒ ِﻊ(:ﹶﺃ ﻣ ﺮ ِﻣ ﻦ ﺑﺎ ِ
ﺲ ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ ﻉ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻭِﺑ ﻤﺠﺎِﻟ ِ ﺴﻤﺎ ِ
ﻉ ﺍﹾﻟ ﻤﻠﹶﺎ ِﻫﻲ ﻳ ﹶﻜ ﱠﻔ ﺮ ِﺑ ﺴﻤﺎ ﺕ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ:ﹶﻓ ﺴﻴﺌﹶﺎ ِﻚ ﺍﻟ ﺕ ﺗﻀﺎ ﺩ ﺁﺛﹶﺎ ﺭﻫﺎ ِﺗ ﹾﻠ ﺴﻨﺎ ٍِﺑﹶﺄ ﹾﻥ ﺗﺒﺎ ِﺷ ﺮ ﺣ
ﺽ ﻳﻌﺎﹶﻟ ﺞ ﺲ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻤ ﺮ ﺏ ﺣﻠﹶﺎﻝٍ ،ﻭ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﹶﻓ ِﻘ ﻕ ِﺑ ﹸﻜ ﱢﻞ ﺷﺮﺍ ٍ ﺼ ﺪ ِ
ﺨ ﻤ ِﺮ ﻳ ﹶﻜ ﱠﻔ ﺮ ﺑِﺎﻟ
ﺏ ﺍﹾﻟ ﻆ ﻋ ِﻦ ﺍﹾﻟ ﻤﻨﺎﻫِﻲ ،ﻭ ﺷ ﺮ ﻭﺍﹾﻟ ﻮ ﻋ ِ
ﺽ ﻳﺰﺍ ﹸﻝ ﺴﻬﺎ ﹶﻟ ﻦ ﺗﻀﺎ ﺩﻫﺎ،ﻓﹶﺎﹾﻟﺒﻴﺎ ﺴﻨ ٍﺔ ﻣِ ﻦ ِﺟﻨ ِ
ﺤ ﺤ ﻮ ﹸﻛ ﱠﻞ ﺳﻴﹶﺌ ٍﺔ ِﺑ
ﻚ ﻳﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳ ﻤ ﺕ ِﻫ ﻲ ﺍﹾﻟ ﻤﻨﺎ ﺳﺒﺎﺕ،ﹶﻓِﻠ ﹶﺬِﻟ ِﺑﻀِ ﺪﻩِ،ﻭﺍﹾﻟ ﻤﺘﻀﺎﺩﺍ
ﺴِﻠ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻬ ﻢ ﻭﺍﹾﻟ ﻐ ﻢ
ﺐ ﺍﹾﻟ ﻤ
ﺴﺮﻭ ِﺭ ِﺑﻬﺎ ﻓِﻲ ﺍﹾﻟ ﹶﻘ ﹾﻠﺐِ،ﹶﻓﻠﹶﺎ ﺟ ﺮ ﻡ ﹶﻛﻔﱠﺎ ﺭﺗ ﻪ ﹸﻛ ﱡﻞ ﹶﺃﺫﹰﻯ ﻳﺼِﻴ
ﺐ ﺍﻟﺪﻧﻴﺎ ِﻟﹶﺄ ﱠﻥ ﹶﺃﹶﺛ ﺮ ﺍﻟ
ﺴﻮﺍ ِﺩ ﻟﹶﺎ ِﺑ ﻐﻴ ِﺮﻩِ ،ﻭ ﺣ
ﺑِﺎﻟ
ﺍﻫـ.
ﺐ ﺍﻟ ﺪﻧﻴﺎ ،ﻭﻣﺎ ﹶﺫ ﹶﻛ ﺮ ﻩ ِﻣ ﻦ ﺍﹾﻟ ﻤﺸﺎ ﹶﻛﹶﻠ ِﺔ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻬ ﻢ ﻭﺍﹾﻟ ﻐ ﻢ ﹶﻟﻴﺴﺎ ِﻣ ﻦ ﺍﹾﻟﹸﺄﻣﻮ ِﺭ ﺍﻟِﺎ ﺧِﺘﻴﺎ ِﺭﻳ ِﺔﺴ ﻦ ﺍﹾﻟ ﻤﻘﹶﺎﺑﹶﻠ ِﺔ ﺑﻴ ﻦ ﺣ
ﻭﻟﹶﺎ ﺧﻔﹶﺎ َﺀ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻈ ﻬ ﺮ ﺣ
ﻀﻬﺎ ِﺑﹶﺄ ﹾﻥ ﻀ ﺪﻫﺎ ،ﻭ ﻫ ﻮ ﺑ ﻐ
ﺐ ﺍﻟ ﺪﻧﻴﺎ ِﺑ ِ ﺏ ﹶﺃ ﱠﻥ ﻣﻘﹶﺎﺑﹶﻠﺔﹶ ﺣ ﺼﻮﺍ ﺤﺪِﻳﺚِ ،ﻋﻠﹶﻰ ﻣﺎ ﻫ ﻮ ﻇﹶﺎ ِﻫ ﺮ ِﻣ ﻦ ﹶﻗ ﻮِﻟ ِﻪ:ﹶﺃﺗِﺒﻊِ،ﻓﹶﺎﻟ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﺑﻬﺎ ﻓِﻲ ﺍﹾﻟ
ﺕ ﻳ ﹾﺬ ِﻫﺒ ﻦ
ﺴﻨﺎ ِﺤﺕ ِﻟ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰِ}:ﺇ ﱠﻥ ﺍﹾﻟ
ﺴﻴﺌﹶﺎ ِ
ﺤ ِﻮ ﺍﻟ
ﺕ ﹶﻏﻴ ﺮ ﻟﹶﺎ ِﺯ ﻣ ٍﺔ ﻓِﻲ ﻣ ﻀﻬﺎ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﻤﻨﺎ ﺳﺒﺎ ِ
ﻕ ﻭﹶﻟ ﻮ ِﺑﺒ ﻌ ِﺼ ﺪ
ﻳﺘ
ﻱ:ﺗ ﺪﹶﻓ ﻊﺤﻬﺎ( ﹶﺃ
ﺻﻠﱠﻰ ﻣ ﻌ ﻪ - -ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ) .ﺗ ﻤ ﺕ ﺍﻟﹾﺂﻳ ﹸﺔ ﻓِﻴ ﻤ ﻦ ﹶﻗﺒ ﹶﻞ ﺍ ﻣ ﺮﹶﺃﺓﹰ،ﹸﺛ ﻢ
ﺕ{ ]ﻫﻮﺩ [١١٤:ﻭﹶﻗ ﺪ ﻭ ﺭ ﺩ ِ ﺴﻴﺌﹶﺎ ِ
ﺍﻟ
ﺖ
ﺤ ﹶﻔ ﹶﻈﺔِ ،ﻫﺬﹶﺍ ِﺇﺫﹶﺍ ﻛﹶﺎﻧ ﺐ ﹶﺃ ﻭ ِﻣ ﻦ ﺩِﻳﻮﺍ ِﻥ ﺍﹾﻟ ﺴﻴﹶﺌ ﹶﺔ ﻭﺗ ﺮﹶﻓ ﻌﻬﺎ ﻭﺍﹾﻟِﺈ ﺳﻨﺎ ﺩ ﻣﺠﺎ ِﺯﻱ،ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﻳ ﻤﺤﻮ ﺍﻟﱠﻠ ﻪ ِﺑﻬﺎ ﺁﺛﹶﺎ ﺭﻫﺎ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ
ﺴﻨ ﹸﺔ ﺍﻟ
ﺤ
ﺍﹾﻟ
ﻀِﻠ ِﻪ ﻗﹶﺎ ﹶﻝ
ﺼ ِﻤ ِﻪ ِﻋ ﻮﺿﺎ ﻋ ِﻦ ﺍﹾﻟ ﻤ ﹾﻈِﻠ ﻤ ِﺔ ﹶﺃ ﻭ ﻳ ﺮﺿِﻴ ِﻪ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﹶﻓ ﺴﻨ ﹸﺔ ِﺇﻟﹶﻰ ﺧ ﺤﺖ ﺑِﺎﹾﻟ ﻌﺒ ِﺪ ﹶﻓﺘ ﺪﹶﻓ ﻊ ﺍﹾﻟ
ﺑﻴﻨ ﻪ ﻭﺑﻴ ﻦ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ،ﹶﻓِﺈ ﹾﻥ ﺗ ﻌﱠﻠ ﹶﻘ
١٣
ﻭﺃﻭﺻﻰ ﺎ ﺍﺎﻫﺪﻳﻦ ﻋﻨﺪ ﺗﺸﻴﻴﻌﻬﻢ ﻛﻤﺎ ﺳﺒﻖ ﻓ ﻌ ﻦ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ
ﷲ ،ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ
ﺻِﺘ ِﻪ ِﺑﺘ ﹾﻘﻮﻯ ﺍ ِ
ﺶ،ﹶﺃ ﻭ ﺳ ِﺮﻳ ٍﺔ،ﹶﺃ ﻭﺻﺎ ﻩ ﻓِﻲ ﺧﺎ
ﷲ ِﺇﺫﹶﺍ ﹶﺃ ﻣ ﺮ ﹶﺃ ِﻣﲑﺍ ﻋﻠﹶﻰ ﺟﻴ ٍ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﲔ ﺧﻴﺮﺍ.١٣".... ﺴِﻠ ِﻤ
ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﻭﺍﳊﺪ ﺍﻷﺩﱏ ﻣﻦ ﺗﻘﻮﻯ ﺍﷲ ﺃﻥ ﻳﺄﰐ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻔﺮﺍﺋﺾ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﺍﷲ،ﻭﺃﻥ ﳚﺘﻨﺐ ﺍﳌﻌﺎﺻﻲ
ﺍﻟﱵ ﺣﺮﻣﻬﺎ ﺍﷲ ﺗﻌﺎﱃ،ﻭﺫﻟﻚ ﻣﻮﺟﺐ ﻟﻠﺠﻨﺔ،ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋ ﻦ ﺟﺎِﺑ ٍﺮ،ﻗﹶﺎ ﹶﻝ:ﹶﺃﺗﻰ
ﺖ
ﺖ ﺍﹾﻟ ﻤ ﹾﻜﺘﻮﺑ ﹶﺔ ،ﻭ ﺣ ﺮ ﻣ
ﺻﱠﻠﻴ
ﺖ ِﺇﺫﹶﺍ ﷲ ﹶﺃ ﺭﹶﺃﻳ
ﺍﻟﻨِﺒ ﻲ ﺍﻟﻨ ﻌﻤﺎ ﹸﻥ ﺑ ﻦ ﹶﻗ ﻮﹶﻗ ٍﻞ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺠﻨﺔﹶ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﻧ ﻌ ﻢ«.١٤،
ﺤﻠﹶﺎ ﹶﻝ،ﹶﺃﹶﺃ ﺩ ﺧ ﹸﻞ ﺍﹾﻟ
ﺖ ﺍﹾﻟ
ﺤﺮﺍ ﻡ ،ﻭﹶﺃ ﺣﹶﻠ ﹾﻠ
ﺍﹾﻟ
ﺖ
ﺻﱠﻠ ﻴ
ﺖ ِﺇﺫﹶﺍ ﷲ،ﹶﺃ ﺭﹶﺃﻳ
ﷲ ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻭ ﻋ ﻦ ﺟﺎِﺑ ٍﺮ،ﹶﺃ ﱠﻥ ﻧ ﻌﻤﺎ ﹶﻥ ﺑ ﻦ ﹶﻗ ﻮﹶﻗ ٍﻞ ﺟﺎ َﺀ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻚﻼ ﹶﻝ ،ﻭﹶﻟ ﻢ ﹶﺃ ِﺯ ﺩ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﺤﹶ ﺖ ﺍﹾﻟ ﺤﺮﺍ ﻡ ،ﻭﹶﺃ ﺣﹶﻠ ﹾﻠ
ﺖ ﺍﹾﻟ
ﺖ ﺭ ﻣﻀﺎ ﹶﻥ ،ﻭ ﺣ ﺮ ﻣ ﺻ ﻤ ﺕ ،ﻭ ﺍﹾﻟ ﻤ ﹾﻜﺘﻮﺑﺎ ِ
١٥
ﻚ ﺷﻴﺌﹰﺎ. ﺠﻨ ﹶﺔ ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻭﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃﺯِﻳ ﺪ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﺷﻴﺌﹰﺎ،ﹶﺃﹶﻓﹶﺄ ﺩ ﺧ ﹸﻞ ﺍﹾﻟ
ﻀﻴﻌﻮﻫﺎ ،ﻭﻧﻬﻰ ﻋ ﻦ
ﺾ ﹶﻓﻠﹶﺎ ﺗ ﺽ ﹶﻓﺮﺍِﺋ ﷲ ﹶﻓ ﺮ ﷲ ِ»:ﺇ ﱠﻥ ﺍ َ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﹶﺛ ﻌﹶﻠﺒ ﹶﺔ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺤﺜﹸﻮﺍ
ﺴﻴﺎ ٍﻥ ﹶﻓﻠﹶﺎ ﺗﺒ
ﹶﺃ ﺷﻴﺎ َﺀ ﹶﻓﻠﹶﺎ ﺗﻨﺘ ِﻬﻜﹸﻮﻫﺎ ،ﻭ ﺣ ﺪ ﺣﺪﻭﺩﺍ ﹶﻓﻠﹶﺎ ﺗ ﻌﺘﺪﻭﻫﺎ ،ﻭ ﹶﻏ ﹶﻔ ﹶﻞ ﻋ ﻦ ﹶﺃ ﺷﻴﺎ َﺀ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﻧ
ﻋﻨﻬﺎ«.١٦
ﺴﻨﺎﺕِ ،ﻭ ﹶﻛﺬﹶﺍ ﻣﺎ ﺧِ ﻔ ﻲ ِﻣ ﻦ ﺍﹾﻟ ﹶﻜﺒﺎِﺋ ِﺮ ِﻟ ﻌﻤﻮ ِﻡ ﹶﻗ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ}:ﻧ ﹶﻜ ﱢﻔ ﺮ ﻋﻨ ﹸﻜ ﻢ ﺤ ﺏ ﺗ ﹶﻘ ﻊ ﻣ ﹶﻜ ﱠﻔ ﺮ ﹰﺓ ﺑِﺎﹾﻟ
ﺻﻐﺎِﺋ ﺮ ﺍﻟ ﱡﺬﻧﻮ ِ
ﻱ :
ﺍﹾﻟﺒﻴﻀﺎ ِﻭ
ﺴ ﹸﻘﻂﹸ ﺣ ﺪﻫﺎ ﻭﻟﹶﺎ ﺑِﺎﻟﺘ ﻮﺑﺔِ ،ﻭﹶﻟﻤﺎ ﻭﺻﺎ ﻩ ِﺑﻤﺎﺤ ﱠﻘ ﻖ ِﻋﻨ ﺪ ﺍﹾﻟﺤﺎ ِﻛﻢِ،ﹶﻓﻠﹶﺎ ﻳ
ﺤﺪِﻳﺚِ،ﹶﺃﻣﺎ ﻣﺎ ﹶﻇ ﻬ ﺮ ِﻣﻨﻬﺎ ﻭﺗ ﺳﻴﺌﹶﺎِﺗ ﹸﻜ ﻢ{ ]ﺍﻟﻨﺴﺎﺀ [٣١:ﻭﺍﹾﻟ
ﺱ(:ﹶﺃ ﻣ ﺮ ِﻣ ﻦ ﺍﹾﻟ ﻤﺨﺎﹶﻟ ﹶﻘ ِﺔ ﻣ ﹾﺄﺧﻮ ﹲﺫ ِﻣ ﻦ
ﻕ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﹶﻓﻘﹶﺎ ﹶﻝ ):ﻭﺧﺎِﻟ ِﻖ ﺍﻟﻨﺎ
ﺤﻘﹸﻮ ِ ﺴﻪِ ﺩﻭ ﹶﻥ ﻣﺎ ﻳﺘ ﻌﱠﻠ ﻖ ِﺑ
ﺡ ﻧ ﹾﻔ ِ ﺻﻠﹶﺎ ِ
ﻕ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﻭِﺇ ﺤﻘﹸﻮ ِ ﻳﺘﻌﱠﻠ ﻖ ِﺑ
ﺤ ﻤ ﹸﻞ ﺍﹾﻟﹶﺄﺫﹶﻯ "ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺤﻴﺎ ﻭﺑ ﹾﺬ ﹸﻝ ﺍﻟﻨﺪﻯ ﻭﺗ ﻂ ﺍﹾﻟ ﻤ ﺴﹸ ﺴ ٍﻦ( :ﻭ ﻫ ﻮ ﺑ ﺨﹸﻠ ٍﻖ ﺣ ﻱ:ﺧﺎِﻟ ﹾﻄ ﻬ ﻢ ﻭﻋﺎ ِﻣ ﹾﻠ ﻬ ﻢ )ِﺑ
ﺨ ﹾﻠ ِﻖ ﹶﺃ
ﺨﹸﻠ ِﻖ ﻣ ﻊ ﺍﹾﻟ
ﺍﹾﻟ
ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣١٧٧ /٨
- ١٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٣١) - ٣(١٣٥٧ /٣
- ١٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٥) - ١٦(٤٤ /١
] ﺵ )ﻭﺣﺮﻣﺖ ﺍﳊﺮﺍﻡ ﻭﺃﺣﻠﻠﺖ ﺍﳊﻼﻝ( ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺼﻼﺡ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻪ ﺃﻣﺮﻳﻦ ﺃﻥ
ﻳﻌﺘﻘﺪﻩ ﺣﺮﺍﻣﺎ ﻭﺃﻥ ﻻ ﻳﻔﻌﻠﻪ ﲞﻼﻑ ﲢﻠﻴﻞ ﺍﳊﻼﻝ ﻓﺈﻧﻪ ﻳﻜﻔﻲ ﻓﻴﻪ ﳎﺮﺩ ﺍﻋﺘﻘﺎﺩﻩ ﺣﻼﻻ[
- ١٥ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ) -١٤٨٠٦ (١٤٧٤٧)(١٤٨ /٥ﺻﺤﻴﺢ
- ١٦ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ( ٦٧٧)(٢٦٣ /٢٢ﺣﺴﻦ ﻟﻐﲑﻩ
ﺐ ﻋﻠﹶﻰ ﺻ ِﻔﻴِ ﺔ ِﺇﻟﹶﻰ ﺍﻟِﺎ ﺳ ِﻤﻴﺔِ ،ﻭ ِﻫ ﻲ ﻣﺎ ﻳﺘ ﺮﺗ
ﺿ ٍﺔ ﻭﺍﻟﺘﺎ ُﺀ ﻟِﻠﻨ ﹾﻘ ِﻞ ِﻣ ﻦ ﺍﹾﻟ ﻮ
ﻀ ٍﺔ ِﺑ ﻤ ﻌﻨﻰ ﻣ ﹾﻔﺮﻭ
ﺾ(:ﺑِﺎﹾﻟ ﻬ ﻤ ِﺰ ﺟ ﻤ ﻊ ﹶﻓﺮِﻳ
ﺽ ﹶﻓﺮﺍِﺋ )ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻓ ﺮ
ﻚ ِﻟﹶﺄ ﱠﻥ ﹶﻟ ﻪ ﻣﻌﺎِﻟ ﻢ
ﺽ ﻣﺎ ﹶﺃ ﻭﺟﺒ ﻪ ﺍﻟﱠﻠﻪ ،ﺳ ﻤ ﻲ ِﺑ ﹶﺬِﻟ ﺡ:ﺍﹾﻟ ﹶﻔ ﺮ ﺼﺤﺎ ِ ﺕ .ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟ ﺏ ِﻣ ﻦ ﺍﹾﻟ ِﻌﺒﺎﺩﺍ ِ ﺏ ﻭ ﻋﻠﹶﻰ ﺗ ﺮ ِﻛ ِﻪ ﺍﹾﻟ ِﻌﻘﹶﺎ
ِﻓ ﻌِﻠ ِﻪ ﺍﻟﱠﺜﻮﺍ
ﺸﺎِﻓ ِﻌﻲ ،ﻭ ِﻋﻨ ﺪ ﹶﺃﺑِﻲ
ﺼﺪﺍ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ﻭﻳﺮﺍ ِﺩﹸﻓ ﻪ ﺍﹾﻟﻮﺍ ِﺟﺐ ،ﻫﺬﹶﺍ ِﻋﻨ ﺪ ﺍﻟ
ﺡ ﻓﹶﺎ ِﻋﹸﻠ ﻪ ﺷ ﺮﻋﺎ ﻭﻳ ﹶﺬ ﻡ ﺗﺎ ِﺭ ﹸﻛ ﻪ ﹶﻗ
ﺻ ِﻄﻠﹶﺎﺣﺎ :ﻫ ﻮ ﻣﺎ ﻳ ﻤ ﺪ
ﻭ ﺣﺪﻭﺩﺍ،ﻭﺍ
ﺐ
ﺽ ﻋ ﻤِﻠ ﻲ ﹶﺃﻳﻀﺎ ﻳﺘ ﺮﺗ ﺐ ِﻋﻨ ﺪﻧﺎ ﹶﻓ ﺮ
ﺡ ﺍﹾﻟﹶﺄ ﺭﺑ ِﻌﲔ،ﻭﺍﹾﻟﻮﺍ ِﺟ ﺐ ِﺑ ﺪﻟِﻴ ٍﻞ ﹶﻇﻨﻲ ،ﹶﻛﺬﹶﺍ ﻓِﻲ ﺷ ﺮ ِ ﺖ ِﺑ ﺪﻟِﻴ ٍﻞ ﹶﻗ ﹾﻄ ِﻌﻲ،ﻭﺍﹾﻟﻮﺍ ِﺟ ﺣﻨِﻴ ﹶﻔ ﹶﺔ:ﻣﺎ ﹶﺛﺒ
١٤
ﺐ ﹶﺃ ﺣﻜﹶﺎ ﻣﻬﺎ ﻣ ﹶﻘ ﺪ ﺭ ﹰﺓ ﻣ ﹾﻘﻄﹸﻮ ﻋ ﹰﺔ
ﻱ:ﹶﺃ ﻭ ﺟ
ﺐ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﺍﹾﻟﹶﺄ ﻋﻢ،ﹶﺃ
ﺏ ﺍﹾﻟ ﹶﻔ ﺮﺽِ،ﻭﺍﹾﻟ ﻤ ﹶﻘﺎ ﻡ ﻳﻨﺎ ِﺳ
ﻋﻠﹶﻰ ﺗ ﺮ ِﻛ ِﻪ ﺍﹾﻟ ِﻌﻘﹶﺎﺏ،ﹶﻟ ِﻜ ﻦ ﺩﻭ ﹶﻥ ِﻋﻘﹶﺎ ِ
ﺽ ﺍﹾﻟ ِﻜﻔﹶﺎﻳ ِﺔ ﹶﺃ ِﻭ ﺍﹾﻟ ﻌﻴِﻨﻴﺔِ ،ﻭ ﺳﻮﺍ ٌﺀ
ﺾ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻤﻴ ِﺔ ﻭﺍﹾﻟ ﻌ ﻤِﻠﻴﺔِ ،ﺳﻮﺍ ٌﺀ ﻳﻜﹸﻮ ﹸﻥ ِﻣ ﻦ ﹸﻓﺮﻭ ِ
ﺼﻠﹶﺎ ِﺓ ﻭﺍﻟ ﺰﻛﹶﺎ ِﺓ ﻭﺳﺎِﺋ ِﺮ ﺍﹾﻟ ﹶﻔﺮﺍِﺋ ِ
ﻛﹶﺎﹾﻟِﺈﳝﺎ ِﻥ ﻭﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻭﻛﹶﺎﻟ
ﺴ ﻤ ﻌ ِﺔ ﻭﺍﻟ ﺮﻳﺎ ِﺀ
ﻀﻴﻌﻮﻫﺎ(ِ:ﺑﺘ ﺮ ِﻛﻬﺎ ﺭﹾﺃﺳﺎ ﹶﺃ ﻭ ِﺑﺘ ﺮ ِﻙ ﺷﺮﻭ ِﻃﻬﺎ ﻭﹶﺃ ﺭﻛﹶﺎِﻧﻬﺎ ﹶﺃ ﻭ ﺑِﺎﻟ ﹶﺃ ﻭ ﺟﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﻓِﻲ ِﻛﺘﺎِﺑ ِﻪ ﹶﺃ ﻭ ﻋﻠﹶﻰ ِﻟﺴﺎ ِﻥ ﺭﺳﻮِﻟ ِﻪ )ﹶﻓﻠﹶﺎ ﺗ
ﺨ ﹾﻠ ِﻖ ﹶﻛﻤﺎ ﹶﺃﺷﺎ ﺭ ِﺇﹶﻟﻴ ِﻪ ﲔ ِﻫ ﻲ ﺍﹾﻟ ﻤ ﻌ ِﺮﹶﻓ ﹸﺔ ﺍﹾﻟِﺈﹶﻟ ِﻬﻴ ﹸﺔ ﺍﱠﻟﺘِﻲ ِﻫ ﻲ ﻣ ﹾﻘﺼﻮ ﺩ ﺍﹾﻟ
ﲔ :ﻭ ِﻋﻨ ﺪ ﺍﹾﻟﻌﺎ ِﺭِﻓ
ﺤ ﱢﻘ ِﻘ
ﺾ ﺍﹾﻟ ﻤ
ﺐ ﻭﺍﹾﻟ ﻐﺮﻭ ِﺭ .ﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﺠ ِ ﹶﺃ ﻭ ﺑِﺎﹾﻟ ﻌ
ﺼ ﹸﻞ ﺍﹾﻟ ﻤ ﻌ ِﺮﹶﻓ ﹸﺔ ﻏﹶﺎِﻟﺒﺎ ِﺇﻟﱠﺎ
ﺤ ﻱِ:ﻟﻴ ﻌ ِﺮﻓﹸﻮ ِﻥ ﻭﻟﹶﺎ ﺗ
ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭ ِﻥ{ ]ﺍﻟﺬﺍﺭﻳﺎﺕ [٥٦:ﹶﺃ ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ
ﺖ ﺍﹾﻟ ِﺤ ﻖ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ }:ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ
ﺍﹾﻟ
ﺤِﻠﻴِﺘﻬﺎ ِﺑﹶﺄﻧﻮﺍ ِﺭ ﺍﹾﻟ ﹶﻔﻀﺎِﺋ ِﻞ ﻛﹶﺎﻟﺘ ﻮﺑ ِﺔ
ﻑ ﺍﻟ ﺮﺫﹶﺍِﺋ ِﻞ ﻭﺗ
ﺨِﻠﻴِﺘﻬﺎ ﻋ ﻦ ﹶﺃ ﻭﺻﺎ ِ
ﺲ ﻋ ﻦ ﹸﻇ ﹾﻠ ﻤ ِﺔ ﹶﺃ ﺧﻠﹶﺎﻗِﻬﺎ ﻭﺗ ﺑِﺎﹾﻟ ﻤﺠﺎ ﻫ ﺪﺓِ ﻭ ِﻫ ﻲ ﺗ ﺰ ِﻛﻴ ﹸﺔ ﺍﻟﻨ ﹾﻔ ِ
ﺤﻤِﻴ ﺪﺓِ،ﻭﺍﻟِﺎ ﺭِﺗﻘﹶﺎ ِﺀ ِﻣ ﻦ ﺣﺎ ٍﻝ ِﺇﻟﹶﻰ ﺣﺎﻝٍ،ﻭﺍﻟﺘﺼﺎ ﻋ ِﺪ ِﻣ ﻦ ﻣﻘﹶﺎ ٍﻡ ِﺇﻟﹶﻰ ﺁ ﺧ ﺮ ﺣﺘﻰ ﻕ ﺍﹾﻟ ﻭﺍﻟﺘ ﹾﻘﻮﻯ ﻭﺍﻟ ﺰ ﻫ ِﺪ ﻭﺍﻟِﺎ ﺳِﺘﻘﹶﺎ ﻣﺔِ ،ﻭﺳﺎِﺋ ِﺮ ﺍﹾﻟﹶﺄ ﺧﻠﹶﺎ ِ
ﺨﻠِﻴ ﹶﻘﺔِ ،ﻭﻳ ﹾﻄﻮﻯ
ﻚ ﺍﹾﻟ ﺤﻘِﻴ ﹶﻘ ِﺔ ﻋﻠﹶﻰ ﻣﻤﺎِﻟ ِ ﺴﺘ ﻮِﻟ ﻲ ﺳ ﹾﻠﻄﹶﺎ ﹸﻥ ﺍﹾﻟ ﺠﻤﺎﻝِ ،ﻭﻳ
ﺠﻠﹶﺎﻝِ ،ﻭﺗ ﹾﻈ ﻬ ﺮ ﹶﻃﻮﺍﻟِ ﻊ ﹶﺃﻧﻮﺍ ِﺭ ﺍﹾﻟ
ﺕ ﺍﹾﻟ ﺻﻔﹶﺎ ِ
ﺲ ِ ﺠِﻠ ﻲ ﺷ ﻤ
ﺗﻨ
ﻀﻴﺎﺀُ ،ﻭﺗﻠﹶﺎﺷﻰ ﺍﹾﻟ ﻌﺒ ﺪ ﻓِﻲ ﹶﻛ ﻌﺒ ِﺔ
ﺴﻤﺎﺀُ ،ﻭﻟﹶﺎ ﺍﻟ ﱡﻈ ﹾﻠ ﻤ ﹸﺔ ﻭﻟﹶﺎ ﺍﻟ
ﺽ ﻭﻟﹶﺎ ﺍﻟ ﺕ ﺍﹾﻟ ﻮﺟﻮ ِﺩ ﹶﻓﻤﺎ ﺑ ِﻘ ﻲ ﺍﹾﻟﹶﺄ ﺭ ﺕ ﺍﹾﻟﺠﻮ ِﺩ ﺳﺮﺍ ِﺩﻗﹶﺎ ِ
ِﺑﹶﺄﻳﺪِﻱ ﺳ ﹶﻄﻮﺍ ِ
ﺖ ﺍﹾﻟ ِﻘﺒﹶﻠ ﹸﺔ ﻭﻣﺎ ﺑ ِﻘ ﻲ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ }ﹶﻓﹶﺄﻳﻨﻤﺎ ﺗ ﻮﻟﱡﻮﺍ ﹶﻓﹶﺜ ﻢ ﻭ ﺟ ﻪ ﺍﻟﱠﻠ ِﻪ{ ]ﺍﻟﺒﻘﺮﺓ[١١٥:ﻱ ِﺑ ﹶﻔﻨﺎ ِﺀ ﺍﹾﻟ ﹶﻔﻨﺎ ِﺀ ِﻣ ﻦ ﻋﺎﹶﻟ ِﻢ ﺍﹾﻟﺒﻘﹶﺎﺀِ ،ﺭِﻓ ﻌ ِ
ﺍﹾﻟ ِﻌﻨ ِﺪﻳﺔِ ،ﻭﻧﻮ ِﺩ
ﺶ
ﺕ ﻣﺎ ﻳ ﺪ ِﻫ
ﺏ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ﺍﹾﻟ ﻤﹶﻠﻜﹸﻮ ِ
ﺠﺬﹸﻭ
ﺠ ﹾﺬﺑ ِﺔ ﹶﺃﻧ ﻪ ﻳﻨﺎﺟِﻲ ﺍﹾﻟ ﻤ
ﺏ ﺍﻟﺴﺎِﻟﻚِ ،ﻭ ﻣ ﻌﻨﻰ ﺍﹾﻟ ﺠﺬﹸﻭ ِ ﺏ ﹶﺃ ِﻭ ﺍﹾﻟ ﻤ
ﺠﺬﹸﻭ ِ ﻚ ﺍﹾﻟ ﻤ ﺴِﻠ ِ ﻭ ﻫﺬﹶﺍ ﺣﺎ ﹸﻝ ﺍﻟ
ﻱ:ﻛﹶﺎﹾﻟ ﻤﻴﺘ ِﺔ ﻱ :ﻭ ﺣ ﺮ ﻡ ﹶﺃ ﺷﻴﺎﺀَ،ﹶﺃ
ﲔ ﻟِﻠﻨ ﻮ ِﻭ
ﺕ ِﻣ ﻦ ﺍﹾﻟ ﻤﻌﺎﺻِﻲ ،ﻭﻓِﻲ ﺍﹾﻟﹶﺄ ﺭﺑ ِﻌ ﺤ ﺮﻣﺎ ٍ
ﻱ :ﻣ ﺕ( ﹶﺃ ﺴ ِﻪ ) ﻭ ﺣ ﺮ ﻡ ﺣ ﺮﻣﺎ ٍ ﻋ ﹾﻘﹶﻠ ﻪ ﻭﻳ ﹾﺄ ﺧ ﹸﺬ ﻩ ﻋ ﻦ ﻧ ﹾﻔ ِ
ﻀﻠﹰﺎ ﻋ ﻦ ﹶﺃ ﹾﻥ ﺗﺘﻨﺎ ﻭﻟﹸﻮﻫﺎ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺗﻌﺎﻟﹶﻰ }:ﻭﻟﹶﺎ ﺗ ﹾﻘ ﺮﺑﻮﺍ ﺍﻟ ﺰﻧﺎ{ ]ﺍﻹﺳﺮﺍﺀ [٣٢:ﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﻱ:ﻟﹶﺎ ﺗ ﹾﻘ ﺮﺑﻮﻫﺎ ﹶﻓ ﻭﺍﻟ ﺪ ِﻡ )ﹶﻓﻠﹶﺎ ﺗﻨﺘ ِﻬﻜﹸﻮﻫﺎ( ﹶﺃ
ﺴﻴ ﺪ ﺟﻤﺎ ﹸﻝ ﺍﻟﺪﻳ ِﻦ .ﻭﻗﹶﺎ ﹶﻝ ﻉ ﹶﻛﺬﹶﺍ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﻟ ﺸ ﺮ ِﻕ ﻣﺤﺎ ِﺭ ِﻡ ﺍﻟ
ﺤﻞﱡ ،ﻭﻗِﻴ ﹶﻞ:ﺍﻟِﺎﻧِﺘﻬﺎ ﻙ ﺧ ﺮ ﺤ ﺮ ﻣ ِﺔ ﺗﻨﺎ ﻭﹸﻟﻬﺎ ِﺑﻤﺎ ﻟﹶﺎ ﻳ ِﺡ:ﺍﻧِﺘﻬﺎﻙ ﺍﹾﻟ ﺼﺤﺎ ِ ﺍﻟ
ﺐ ﹶﺃ ﹾﻥ ﻳﻨ ﹶﻘ ِﻄ ﻊ
ﺠ ﺽ ﻋ ِﻦ ﺍﹾﻟ ﻌ ﹾﻘﺒﻰِ،ﺇ ﹾﺫ ﻳ ِ ﺸﻴﻄﹶﺎ ِﻥ ﻭﺍﹾﻟ ﻬﻮﻯ ﻭﺍﹾﻟِﺈ ﹾﻗﺒﺎ ﹸﻝ ﻋﻠﹶﻰ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﹾﻟِﺈﻋﺮﺍ ﻣﻴ ﺮ ﻙ :ﻭ ﻫ ﻮ ِﻋﻨ ﺪ ﺍﻟﻄﱠﺎِﺋ ﹶﻔ ِﺔ ﺍﻟﺼﻮِﻓﻴ ِﺔ ﻣﺘﺎﺑ ﻌ ﹸﺔ ﺍﻟ
ﻱ:ﺑﻴ ﻦ ﻭ ﻋﻴ ﻦ ﺣﺪﻭﺩﺍ ﻓِﻲ ﺍﹾﻟ ﻤﻌﺎﺻِﻲ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘﺘ ِﻞ ﺏ ) ﻭ ﺣ ﺪ ﺣﺪﻭﺩﺍ( ﹶﺃ ﺤﺒﻮ ِ
ﺐ ﻋ ﻦ ﹸﻛ ﱢﻞ ﻣ ﹾﻄﻠﹸﻮﺏٍ،ﺑ ﹾﻞ ﻳﻨ ﹶﻘ ِﻄ ﻊ ﻋﻤﺎ ِﺳﻮﻯ ﺍﹾﻟ ﻤ ﺤ ﺍﹾﻟ ﻤ ِ
ﺤﺪﻭ ﺩ ِﻫ ﻲ ﻣﺤﺎ ِﺭ ﻡ ﺍﻟﱠﻠ ِﻪ
ﺤ ﺪ ﻟﹶﺎ ﺑِﺎﻟ ﺰﻳﺎ ﺩ ِﺓ ﻭﻟﹶﺎ ﺑِﺎﻟﻨ ﹾﻘﺼﺎ ِﻥ .ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﻨﻬﺎﻳ ِﺔ:ﺍﹾﻟ ﻱ:ﻟﹶﺎ ﺗﺘﺠﺎ ﻭﺯﻭﺍ ﻋ ِﻦ ﺍﹾﻟ ﺏ )ﹶﻓﻠﹶﺎ ﺗ ﻌﺘﺪﻭﻫﺎ( ﹶﺃ ﻀ ﺮ ِﻭﺍﻟ
ﺤﻠﹶﺎ ِﻝ ﺖ ﺑﻴ ﻦ ﺍﹾﻟ
ﺼﹶﻠ
ﻉ ﹶﻓ
ﺸ ﺮ ِ
ﺸﻴﹶﺌﻴﻦِ،ﹶﻓ ﹶﻜﹶﺄ ﱠﻥ ﺣﺪﻭ ﺩ ﺍﻟ
ﺼ ﹸﻞ ﺑﻴ ﻦ ﺍﻟ
ﺤ ﺪ ﺍﹾﻟ ﻤﻨ ﻊ ﻭﺍﹾﻟ ﹶﻔ ﺻ ﹸﻞ ﺍﹾﻟ ﺗﻌﺎﻟﹶﻰ ﻭ ﻋﻘﹸﻮﺑﺎﺗﻬﺎ ﺍﱠﻟﺘِﻲ ﹶﻗ ﺮﻧﻬﺎ ِﺑﺎﻟ ﱡﺬﻧﻮﺏِ ،ﻭﹶﺃ
ﻚ ﺣﺪﻭ ﺩ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗ ﹾﻘ ﺮﺑﻮﻫﺎ{ ]ﺍﻟﺒﻘﺮﺓ [١٨٧:ﻭ ِﻣﻨﻬﺎ ﺤ ﺮ ﻣﺔِ ،ﻭ ِﻣﻨ ﻪ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰِ}:ﺗ ﹾﻠ ﺶ ﺍﹾﻟ ﻤ
ﺏ ﻛﹶﺎﻟﹾ ﹶﻔﻮﺍ ِﺣ ِ ﺤﺮﺍﻡِ،ﹶﻓ ِﻤﻨﻬﺎ ﻣﺎ ﻟﹶﺎ ﻳ ﹾﻘ ﺮ
ﻭﺍﹾﻟ
ﻚ ﺣﺪﻭ ﺩ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗ ﻌﺘﺪﻭﻫﺎ{ ]ﺍﻟﺒﻘﺮﺓ[٢٢٩: ﺚ ﺍﹾﻟ ﻤ ﻌﻴﻨ ِﺔ ﻭﺗ ﺰﻭِﻳ ِﺞ ﺍﹾﻟﹶﺄ ﺭﺑ ﻌﺔِ ،ﻭ ِﻣﻨ ﻪ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰِ}:ﺗ ﹾﻠ ﻣﺎ ﻟﹶﺎ ﺗﺘ ﻌﺪﻯ ﻛﹶﺎﹾﻟ ﻤﻮﺍﺭِﻳ ِ
ﲔﻀﺒﻮ ﹶﻃﺔٍ ،ﻭ ِﻣﻨ ﻪ ﺗ ﻌِﻴ
ﺕ ﻣ ﺻﻔﹶﺎ ٍ
ﺻ ٍﺔ ﻭ ِ ﺨﺼﻮ ﺺ ﹶﺃ ﱠﻥ ﺣﺪﻭ ﺩ ﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻣﻨ ﻊ ِﻣ ﻦ ﻣﺨﺎﹶﻟ ﹶﻔِﺘﻬﺎ ﺑ ﻌ ﺪ ﹶﺃ ﹾﻥ ﹶﻗ ﺪ ﺭﻫﺎ ِﺑ ﻤﻘﹶﺎﺩِﻳ ﺮ ﻣ ﻭﺍﻟﺘ ﹾﻠﺨِﻴ
ﺤ ﺞ ﻭ ﺣﺪﻭ ِﺩ ﺍﹾﻟ ﻌﻘﹸﻮﺑﺎﺕِ،ﹶﻓ ﹶﻜﹶﺄﻧ ﻪ ﺗ ﹾﻘﺮِﻳ ﺮ ﻭﺗ ﹾﺄﻛِﻴ ﺪﺕ ﻭِﺇﹾﺛﺒﺎِﺗﻬﺎ ﻓِﻲ ﺍﹾﻟ ﺐ ِﺇ ﺧﺮﺍ ﺟﻪ ﻓِﻲ ﺍﻟ ﺰ ﹶﻛﻮﺍ ِ ﺕ ﻭﻣﺎ ﻭ ﺟ ﺕ ﻭﺍﹾﻟﹶﺄ ﻭﻗﹶﺎ ِ
ﺍﻟ ﺮ ﹶﻛﻌﺎ ِ
ﺤﺪﻭﺩِ ،ﻭِﻟ ﹸﻜ ﱢﻞ ﻋ ﻤ ٍﻞ ﺣﺪ ،ﻭِﻟ ﹸﻜ ﱢﻞ ﺕ ﻋﻠﹶﻰ ﺍﹾﻟ
ﺐ ﻓِﻲ ﺟﻤِﻴ ِﻊ ﺍﹾﻟﹶﺄ ﻭﻗﹶﺎ ِ ﺴ ﻤﻴ ِﻦ ﺍﹾﻟ ﻤﺘ ﹶﻘ ﺪ ﻣﻴ ِﻦ .ﻫﺬﹶﺍ ﻭﻓِﻲ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟﺼﻮِﻓﻴِ ﺔ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻌﺒ ﺪ ﻳﺘ ﹶﻘﱠﻠ
ِﻟ ﹾﻠ ِﻘ
ﻱ:ﺗ ﺮ ﻙ ِﺫ ﹾﻛ ﺮ ﹶﺃ ﺷﻴﺎ َﺀ
ﺖ ﻋ ﻦ ﹶﺃ ﺷﻴﺎ َﺀ( ﹶﺃ
ﺴﺒِﻴ ِﻞ ) ﻭ ﺳ ﹶﻜ ﺿ ﱠﻞ ﺳﻮﺍ َﺀ ﺍﻟ
ﺨﻄﱠﺎﻫﺎ ﹶﻓ ﹶﻘ ﺪ ﺖ ﺣﺪ ،ﻭِﻟ ﹸﻜ ﱢﻞ ﺣﺎ ٍﻝ ﻭ ﻣﻘﹶﺎ ٍﻡ ﺣﺪ،ﹶﻓ ﻤ ﻦ ﺗ ﻭ ﹾﻗ ٍ
ﲔ :ﺭ ﺣ ﻤ ﹰﺔ ﹶﻟ ﹸﻜ ﻢ ﹶﻏﻴ ﺮ
ﺴﻴﺎ ٍﻥ(:ﺑ ﹾﻞ ِﻣ ﻦ ﺭ ﺣ ﻤ ٍﺔ ﻭِﺇ ﺣﺴﺎ ٍﻥ .ﻭﻓِﻲ ﺍﹾﻟﹶﺄ ﺭﺑ ِﻌ ﺤ ﱢﻞ ) ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﻧ
ﺤ ﺮ ﻣ ِﺔ ﻭﺍﹾﻟ
ﺏ ﻭﺍﹾﻟ
ﻱ :ﺣ ﹾﻜ ﻤﻬﺎ ِﻣ ﻦ ﺍﹾﻟ ﻮﺟﻮ ِ
ﹶﺃ
ﺼ ٍﺪ ﺑ ﻌ ﺪ ﺣﺼﻮ ِﻝ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺴﻴﺎ ﹸﻥ :ﻫ ﻮ ﺗ ﺮ ﻙ ﺍﹾﻟ ِﻔ ﻌ ِﻞ ِﺑﻠﹶﺎ ﹶﻗ
ﺐ ) ﹶﻏﻴ ﺮ( ﻋﻠﹶﻰ ﺍﹾﻟﺤﺎِﻟﻴﺔِ،ﻭﺍﻟﻨ ﺼ ِﺐ ) ﺭ ﺣ ﻤ ﹰﺔ( ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌﱠﻠﺔِ ،ﻭﻧ
ﺼ ِ
ﺴﻴﺎ ٍﻥ ِﺑﻨ
ِﻧ
ﺻ ﹶﻞ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺷﻴﺎ ِﺀ ﺍﹾﻟِﺈﺑﺎ ﺣ ﹸﺔ ﹶﻛ ﹶﻘ ﻮِﻟ ِﻪ ﻚ ﺍﹾﻟﹶﺄ ﺷﻴﺎﺀِ ،ﺩ ﱠﻝ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ
ﻱ:ﻟﹶﺎ ﺗ ﹶﻔﺘﺸﻮﺍ ﻋ ﻦ ِﺗ ﹾﻠ
ﺤﺜﹸﻮﺍ ﻋﻨﻬﺎ( ﹶﺃ ﺴ ﻬ ِﻮ )ﹶﻓﻠﹶﺎ ﺗﺒ ﻑ ﺍﻟ ﺨﻠﹶﺎ ِ
ِﺑ ِ
ﺠﻠﱠﻰ ﲔ:ﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﺗ ﺾ ﺍﹾﻟﻌﺎ ِﺭِﻓ ﺽ ﺟﻤِﻴﻌﺎ{ ]ﺍﻟﺒﻘﺮﺓ [٢٩:ﻫﺬﹶﺍ ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ ﺗﻌﺎﻟﹶﻰ}:ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ﹶﻟ ﹸﻜ ﻢ ﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺼﻔﹶﺎِﺗ ِﻪ ﺍﹾﻟ ﻌ ﹾﻈﻤﻰ ،ﻭِﻟﹶﺄ ﻋ ﹶﻈ ِﻢ ﹶﺃﻧِﺒﻴﺎِﺋ ِﻪ ِﺑﺬﹶﺍِﺗ ِﻪ
ﺻ ِﻔﻴﺎِﺋ ِﻪ ِﺑ ِ
ﺹ ﹶﺃ
ﺨﻮﺍ
ﺿ ِﻪ ﻭ ﺳﻤﺎِﺋ ِﻪ ﻭِﻟ
ﻋﻠﹶﻰ ﻋﺎ ﻣ ِﺔ ِﻋﺒﺎ ِﺩﻩِ ِﺑﹶﺄ ﹾﻓﻌﺎِﻟ ِﻪ ﻭﺁﻳﺎِﺗ ِﻪ ﺍﹾﻟ ﻤﻨﺒﱠﺜ ِﺔ ﻓِﻲ ﹶﺃ ﺭ ِ
ﺴﻴﺎﻥٍِ،ﺇ ﹾﺫ ﻣﺎ ﻗﹶﺎ ﻡ ﻋﻈِﻴ ﻢ ِﻋﻨ ﺪ ﻋ ﹶﻈ ﻤِﺘ ِﻪ ِﺇﻟﱠﺎ ﹶﻛ ﱠﻞ ﻭ ﺯ ﱠﻝ ﻭﻟﹶﺎ
ﻚ ﺩﻭ ﹶﻥ ﹶﻏﻴِ ﺮ ِﻩ ِﻣ ﻦ ﻋ ﺮﻓﹶﺎِﺋ ِﻪ ﺭ ﺣ ﻤ ﹰﺔ ﹶﻟ ﻬ ﻢ ﹶﻏﻴ ﺮ ِﻧ
ﺼ ﻪ ِﺑ ﹶﺬِﻟ
ﺻﻔﹶﺎِﺗﻪِ ،ﻭ ﺧ
ﻭ ﺣﻘﹶﺎِﺋ ِﻖ ِ
ﺲ ِﺇﻟﱠﺎ ﺗ ﺪ ﻫ ﺪ ﻩ ﻭﻟﹶﺎ
ﺕ ﻭﻟﹶﺎ ﻳﺎِﺑ ﺍ ﺳﺘﻘﹶﺎ ﻡ ﹶﻛِﺒ ﲑ ﺩﻭ ﹶﻥ ِﻛﺒ ِﺮﻳﺎِﺋ ِﻪ ِﺇﻟﱠﺎ ﻫﺎ ﻡ ﻭﻗﹶﺎ ﻡ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺟ ﱠﻞ ﺟﻠﹶﺎﹸﻟ ﻪ ﻭ ﻋ ﻢ ﻧﻮﺍﹸﻟ ﻪ:ﻟﹶﺎ ﻳﺮﺍﻧِﻲ ﺣﻲِ ﺇﻟﱠﺎ ﻣﺎ
ﻱ:ﻟﹶﺎ
ﺤﺜﹸﻮﺍ ﻋﻨﻬﺎ ﹶﺃ
ﺕ ﹶﺃﻋﻴﻨ ﻬﻢ ،ﻭﻟﹶﺎ ﺗﺒﻠﹶﻰ ﹶﺃ ﺟﺴﺎ ﺩ ﻫﻢ ،ﻭِﻟﺬﹶﺍ ﻗﹶﺎ ﹶﻝ:ﹶﻓﻠﹶﺎ ﺗﺒ
ﺠﻨ ِﺔ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﺗﻤﻮ
ﺐ ِﺇﻟﱠﺎ ﺗ ﹶﻔ ﺮﻕ ،ﻭِﺇﻧﻤﺎ ﻳﺮﺍﻧِﻲ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ
ﺭ ﹾﻃ
١٥
ﻭﺍﳊ ﺪ ﺍﻷﻋﻠﻰ ﻟﻠﺘﻘﻮﻯ ﺃﻥ ﻳﺼﻞ ﺍﳌﺴﻠﻢ ﰲ ﻭﺭﻋﻪ ﺇﱃ ﻣﻼﺯﻣﺔ ﻧﻮﺍﻓﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﺟﺘﻨﺎﺏ
ﺍﳌﻜﺮﻭﻫﺎﺕ،ﺑﻞ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺗﺮﻙ ﺑﻌﺾ ﺍﳌﺒﺎﺣﺎﺕ ﺧﺸﻴﺔ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﻜﺮﻭﻫﺎﺕ ﺃﻭ
ﺍﶈﺮﻣﺎﺕ،ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﺸ ﻲ ٍﺀﺏ ِﺇﹶﻟ ﻲ ﻋﺒﺪِﻱ ِﺑ
ﺏ ،ﻭﻣﺎ ﺗ ﹶﻘ ﺮ
ﳊ ﺮ ِِ”:ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﻋﺎﺩﻯ ﻟِﻲ ﻭِﻟﻴﺎ ﹶﻓ ﹶﻘ ﺪ ﺁ ﹶﺫﻧﺘ ﻪ ﺑِﺎ ﹶ
ﺏ ِﺇﹶﻟ ﻲ ﺑِﺎﻟﻨﻮﺍِﻓ ِﻞ ﺣﺘﻰ ﹸﺃ ِﺣﺒ ﻪ،ﹶﻓِﺈﺫﹶﺍ ﺖ ﻋﹶﻠﻴ ِﻪ ،ﻭﻣﺎ ﻳﺰﺍ ﹸﻝ ﻋ ﺒﺪِﻱ ﻳﺘ ﹶﻘ ﺮ ﺿ ﺐ ِﺇﹶﻟ ﻲ ِﻣﻤﺎ ﺍ ﹾﻓﺘ ﺮ ﹶﺃ ﺣ
ﺶ ِﺑﻬﺎ ،ﻭ ِﺭ ﺟﹶﻠ ﻪ
ﺼ ﺮ ِﺑ ِﻪ ،ﻭﻳ ﺪ ﻩ ﺍﱠﻟﺘِﻲ ﻳﺒ ِﻄ ﺼ ﺮ ﻩ ﺍﱠﻟﺬِﻱ ﻳﺒ ِﺴ ﻤ ﻊ ِﺑ ِﻪ ،ﻭﺑ ﺖ ﺳ ﻤ ﻌ ﻪ ﺍﱠﻟﺬِﻱ ﻳ ﹶﺃ ﺣﺒﺒﺘ ﻪ :ﹸﻛﻨ
ﺕ ﻋ ﻦ ﺷ ﻲ ٍﺀ ﹶﺃﻧﺎ ﺍﱠﻟﺘِﻲ ﻳ ﻤﺸِﻲ ِﺑﻬﺎ ،ﻭِﺇ ﹾﻥ ﺳﹶﺄﹶﻟﻨِﻲ ﹶﻟﹸﺄ ﻋ ِﻄﻴﻨ ﻪ ،ﻭﹶﻟِﺌ ِﻦ ﺍ ﺳﺘﻌﺎ ﹶﺫﻧِﻲ ﹶﻟﹸﺄﻋِﻴ ﹶﺬﻧ ﻪ ،ﻭﻣﺎ ﺗ ﺮ ﺩ ﺩ
ﺕ ﻭﹶﺃﻧﺎ ﹶﺃ ﹾﻛ ﺮ ﻩ ﻣﺴﺎ َﺀﺗ ﻪ ".١٧ ﺲ ﺍ ﹸﳌ ﺆ ِﻣ ِﻦ،ﻳ ﹾﻜ ﺮ ﻩ ﺍ ﹶﳌ ﻮ ﻓﹶﺎ ِﻋﹸﻠ ﻪ ﺗ ﺮ ﺩﺩِﻱ ﻋ ﻦ ﻧ ﹾﻔ ِ
ﺏ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﻟﹶﺎ ﻳﺒﹸﻠ ﹸﻎ ﺍﻟ ﻌ ﺒ ﺪ ﺻﺤﺎ ِ ﻱ ،ﻭﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﹶﺃ
ﺴ ﻌ ِﺪ
ﻭ ﻋ ﻦ ﻋ ِﻄﻴ ﹶﺔ ﺍﻟ
ﺱ«.١٨ ﺱ ِﺑ ِﻪ ﺣ ﹶﺬﺭﺍ ِﻟﻤﺎ ِﺑ ِﻪ ﺍﻟﺒ ﹾﺄ
ﻉ ﻣﺎ ﻟﹶﺎ ﺑ ﹾﺄ
ﲔ ﺣﺘﻰ ﻳ ﺪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ِﻣ ﻦ ﺍ ﹸﳌﺘ ِﻘ
ﺴﺪﻭﺩ»،ﺗ ﹶﻔ ﱠﻜﺮﻭﺍ ﻓِﻲ ﺁﻟﹶﺎ ِﺀ ﺍﻟﱠﻠ ِﻪ
ﺕ ﻣ
ﺼﻔﹶﺎ ِﺕ ﻣ ﺮﺩﻭﺩ،ﻭﺍﻟ ﱠﻄﺮِﻳ ﻖ ِﺇﻟﹶﻰ ﹸﻛﻨ ِﻪ ﺍﻟ ﺏ ِﺇﻟﹶﻰ ﻭﺻﻮ ِﻝ ﻣ ﻌ ِﺮﹶﻓ ِﺔ ﹸﻛﻨ ِﻪ ﺍﻟﺬﱠﺍ ِ ﺗﺘ ﹶﻔ ﱠﻜﺮﻭﺍ ﻓِﻴﻬﺎ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﹾﺒﺎ
ﺏ ِﺇ ﺷﺮﺍ ﻙ"ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﺕ ﺍﻟ ﺮ
ﺚ ﻋ ﻦ ِﺳ ﺮ ﺫﹶﺍ ِ ﺤ ﹸ ﺠ ﺰ ﻋ ﻦ ﺩ ﺭ ِﻙ ﺍﹾﻟِﺈ ﺩﺭﺍ ِﻙ ِﺇﺩﺭﺍ ﻙ ﻭﺍﹾﻟﺒ
ﺕ ﺍﻟﱠﻠ ِﻪ«ﺯﺍﹾﻟ ﻌ
ﻭﻟﹶﺎ ﺗﺘ ﹶﻔ ﱠﻜﺮﻭﺍ ﻓِﻲ ﺫﹶﺍ ِ
ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٧٨ /١
- ١٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٦٥٠٢)(١٠٥ /٨
] ﺵ )ﻭﻟﻴﺎ( ﻫﻮ ﺍﻟﻌﺎﱂ ﺑﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻮﺍﻇﺐ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﺍﳌﺨﻠﺺ ﰲ ﻋﺒﺎﺩﺗﻪ) .ﺁﺫﻧﺘﻪ ﺑﺎﳊﺮﺏ( ﺃﻋﻠﻤﺘﻪ ﺑﺎﳍﻼﻙ
ﻭﺍﻟﻨﻜﺎﻝ) .ﳑﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ( ﻣﻦ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻌﻴﻨﻴﺔ ﻭﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ) .ﻛﻨﺖ ﲰﻌﻪ.ﺯ( ﺃﺣﻔﻈﻪ ﻛﻤﺎ ﳛﻔﻆ ﺍﻟﻌﺒﺪ ﺟﻮﺍﺭﺣﻪ
ﻣﻦ ﺍﻟﺘﻠﻒ ﻭﺍﳍﻼﻙ ﻭﺃﻭﻓﻘﻪ ﳌﺎ ﻓﻴﻪ ﺧﲑﻩ ﻭﺻﻼﺣﻪ ﻭﺃﻋﻴﻨﻪ ﰲ ﺍﳌﻮﺍﻗﻒ ﻭﺃﻧﺼﺮﻩ ﰲ ﺍﻟﺸﺪﺍﺋﺪ) .ﺍﺳﺘﻌﺎﺫﱐ( ﺍﺳﺘﺠﺎﺭ ﰊ ﳑﺎ
ﳜﺎﻑ)ﻣﺎ ﺗﺮﺩﺩﺕ( ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻠﻄﻒ ﻭﺍﻟﺸﻔﻘﺔ ﻭﻋﺪﻡ ﺍﻹﺳﺮﺍﻉ ﺑﻘﺒﺾ ﺭﻭﺣﻪ)ﻣﺴﺎﺀﺗﻪ( ﺇﺳﺎﺀﺗﻪ ﺑﻔﻌﻞ ﻣﺎ ﻳﻜﺮﻩ[
- ١٨ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) ( ٢٤٥١)(٦٣٤ /٤ﺣﺴﻦ
ﻓﻴﻪ ﻋﺒﺪﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺮﻓﻘﻲ ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺣﺴﻦ ﻟﻪ ﺍﻟﺘﺮﻣﺬﻯ ﻭﺻﺤﺢ ﻟﻪ ﺍﳊﺎﻛﻢ ﻭﻭﺍﻓﻘﻪ ﺍﻟﻨﻮﻭﻱ ﻭﺍﻟﺬﻫﱯ ﺭﺍﺟﻊ
ﺍﻟﺘﻬﺬﻳﺐ ٨٢ / ٦ﻭ ٨٣ﻭﻧﻘﻞ ﺍﺑﻦ ﻋﺪﻱ ﻋﻦ ﺍﻟﺴﻌﺪﻯ:ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺬﻱ ﻳﺮﻭﻱ ﻋﻨﻪ ﺃﺑﻮﻋﻘﻴﻞ ﺍﻟﺜﻘﻔﻲ ﺃﺣﺎﺩﻳﺜﻪ ﻣﻨﻜﺮﺓ
ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺣﻜﺎﻩ ﺍﻟﺴﻌﺪﻱ ﻻ ﺃﻗﻒ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﺍﻫـ ﺍﻟﻜﺎﻣﻞ ٢٣٧ / ٤ﺯ
ﺃﻗﻮﻝ:ﻛﻼﻡ ﺍﻟﺴﻌﺪﻱ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﻣﺮﺩﻭﺩ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻟﻪ ﺃﺣﺎﺩﻳﺚ ﻣﻨﻜﺮﺓ ﻟﺬﻛﺮﻫﺎ ﺍﺑﻦ ﻋﺪﻱ ﻭﺗﻨﺎﻗﺾ ﺍﻟﺬﻫﱯ ﰲ ﺗﺮﲨﺘﻪ ﻓﻘﺎﻝ
ﰲ ﺍﻟﻜﺎﺷﻒ ) ( ٣١٠٢ﺣﺴﻦ ﻟﻪ ﺕ،ﻭﻭﺍﻓﻘﻪ ﻙ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺣﺪﻳﺜﻪ ﻭﰲ ﺍﻟﺪﻳﻮﺍﻥ ) (٢٣٤٨ﻗﺎﻝ ﺍﳉﻮﺯﺟﺎﱐ:ﺃﺣﺎﺩﻳﺜﻪ
ﻣﻨﻜﺮﺓ!!
ﻱ ﻳﺘ ﺮ ﻙ )ﻣﺎ ﻟﹶﺎ
ﻉ(:ﹶﺃ ﲔ ) ﺣﺘﻰ ﻳ ﺪ ﻱ:ﺍﹾﻟﻜﹶﺎ ِﻣِﻠ
ﲔ( ﹶﺃ ِ
ﺼ ﹸﻞ ﹶﻛ ﻮﻧ ﻪ ﻭ ﺣﺼﻮﹸﻟ ﻪ ﻭﹸﺛﺒﻮﺗ ﻪ ) ِﻣ ﻦ ﺍﹾﻟ ﻤﺘ ِﻘ ﻱ:ﻟﹶﺎ ﻳ ِ )ﻟﹶﺎ ﻳﺒﹸﻠ ﹸﻎ ﺍﹾﻟ ﻌﺒ ﺪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ(:ﹶﺃ
ﺱ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ -ﹶﻗ ﻮﹸﻟ ﻪ):ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ(
ﻱ :ﺧ ﻮﻓﹰﺎ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳ ﹶﻘ ﻊ ﻓِﻴﻤﺎ ﻓِﻴ ِﻪ ﺑ ﹾﺄ ﺱ( ﻣ ﹾﻔﻌﻮ ﹲﻝ ﹶﻟﻪ،ﹶﺃ
ﺱ ِﺑ ِﻪ ﺣ ﹶﺬﺭﺍ ِﻟﻤﺎ ِﺑ ِﻪ ِﺑﹶﺄ ﺑ ﹾﺄ
ﻁ
ﻱ ﺩ ﺭ ﺟ ﹶﺔ ﺍﹾﻟ ﻤﺘ ِﻘﲔ،ﻭﺍﹾﻟ ﻤﺘﻘِﻲ ﻓِﻲ ﺍﻟﱡﻠ ﻐ ِﺔ:ﺍ ﺳ ﻢ ﻓﹶﺎ ِﻋ ٍﻞ ِﻣ ﻦ ﹶﻗ ﻮِﻟ ِﻬ ﻢ :ﻭﻗﹶﺎ ﻩ ﻓﹶﺎﺗﻘﹶﻰ،ﻭﺍﹾﻟ ِﻮﻗﹶﺎﻳ ﹸﺔ ﹶﻓ ﺮ ﹸ ﻑ )ﻳﺒﹸﻠ ﹸﻎ( ﻋﻠﹶﻰ ﺗ ﹾﻘﺪِﻳ ِﺮ ﻣﻀﺎﻑٍ،ﹶﺃ
ﹶﻇ ﺮ
ﺙ
ﺤ ﻖ ِﺑ ِﻪ ﺍﹾﻟ ﻌﻘﹸﻮﺑ ﹶﺔ ِﻣ ﻦ ِﻓ ﻌ ٍﻞ ﻭﺗ ﺮﻙٍ ،ﻭﻗِﻴ ﹶﻞ:ﺍﻟﺘ ﹾﻘﻮﻯ ﻋﻠﹶﻰ ﹶﺛﻠﹶﺎ ِ ﺴﺘ ِﺴ ﻪ ﺗﻌﺎﻃﹶﻰ ﻣﺎ ﻳ ﺸﺮِﻳ ﻌ ِﺔ:ﺍﱠﻟﺬِﻱ ﻳﻘِﻲ ﻧ ﹾﻔ
ﺼﻴﺎﻧﺔِ ،ﻭﻓِﻲ ﺍﻟ
ﺍﻟ
١٦
ﺼ ﺮ ﹶﺓ ﻭﺍﹾﻟ ﻤ ﺪ ﺩ
ﻭﰲ ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ):ﻭِﺇﻧﻤﺎ ﻳﻮﺻِﻴ ِﻪ ِﺑﺘ ﹾﻘﻮﻯ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﻟِﹶﺄﻧ ﻪ ﺑِﺎﻟﺘ ﹾﻘﻮﻯ ﻳﻨﺎ ﹸﻝ ﺍﻟﻨ
ﺼِﺒﺮﻭﺍ ﻭﺗﺘﻘﹸﻮﺍ ﻭﻳ ﹾﺄﺗﻮ ﹸﻛ ﻢ ِﻣ ﻦ ﹶﻓ ﻮ ِﺭ ِﻫ ﻢ ﻫﺬﹶﺍ ﻳ ﻤ ِﺪ ﺩ ﹸﻛ ﻢ ﺴﻤﺎ ِﺀ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ}:ﺑﻠﹶﻰ ﺇ ﹾﻥ ﺗ ِﻣ ﻦ ﺍﻟ
ﺵ ﻭﺍﹾﻟ ﻤﻌﺎ ِﺩ ﻗﹶﺎ ﹶﻝ - ﺠﺘ ِﻤ ﻊ ِﻟ ﹾﻠ ﻤ ﺮ ِﺀ ﻣﺼﺎِﻟ ﺢ ﺍﹾﻟ ﻤﻌﺎ ِ
ﺭﺑ ﹸﻜ ﻢ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٢٥:ﻭﺑِﺎﻟﺘ ﹾﻘﻮﻯ ﻳ
ﺴ ِﻪ ﹶﺃﻧ ﻪ
ﺻ ِﺔ ﻧ ﹾﻔ ِ
ﺠ ﻢ« ﻭﻗِﻴ ﹶﻞ ﻓِﻲ ﻣ ﻌﻨﻰ ﹶﻗ ﻮِﻟ ِﻪ ﻓِﻲ ﺧﺎ ﻉ« ﻭﻗﹶﺎ ﹶﻝ»:ﺍﻟﺘ ِﻘ ﻲ ﻣ ﹾﻠ
»:-ﻣﻠﹶﺎ ﻙ ﺩِﻳِﻨ ﹸﻜ ﻢ ﺍﹾﻟ ﻮ ِﺭ
١٩
ﻒ ﻋﻠﹶﻰ ﺟﻤِﻴ ِﻊ ﻣﺎ ﻳﻮﺻِﻴ ِﻪ ِﺑ ِﻪ ﹶﻏﻴ ﺮ ﻩ(.
ﻛﹶﺎ ﹶﻥ ﻳﻮﺻِﻴ ِﻪ ِﺳﺮﺍ ﺣﺘﻰ ﻟﹶﺎ ﻳ ِﻘ
ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺑﻴﺎﻥ ﺗﺬﻛﲑ ﺍﺎﻫﺪ ﲟﺎ ﻳﺸﺮﻉ ﻟﻪ ﻗﺒﻞ ﺑﺪﺋﻪ ﰲ ﻗﺘﺎﻝ ﻋﺪﻭﻩ ﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ
ﺍﻟﺬﻱ ﻻ ﻳﺼﻠﺢ ﻟﻠﺠﻬﺎﺩ ﻣﻦ ﻓﻘﺪﻩ.
(٣ﺍﺟﺘﻤﺎﻉ ﺍﻟﻘﺎﺋﺪ ﺑﺎﳉﻴﺶ ﻟﻠﺘﺸﺎﻭﺭ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﻗﺒﻞ ﺧﻮﺽ ﺍﳌﻌﺮﻛﺔ:
ﻭﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻟﱵ ﳚﺐ ﻣﺮﺍﻋﺎﺎ ﻗﺒﻞ ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻘﺎﺋﺪﺓ ﺑﺎﺎﻫﺪﻳﻦ ﻟﻠﺘﺸﺎﻭﺭ ﰲ
ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻤﻬﻢ ﻗﺒﻞ ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ،ﻛﺘﻌﻴﲔ ﻣﻴﺪﺍﻥ ﺍﳌﻌﺮﻛﺔ،ﻭﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻣﺮﻛﺰﹰﺍ
ﻟﻠﻘﻴﺎﺩﺓ،ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﳚﺐ ﺍﲣﺎﺫﻫﺎ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﺃﻭ ﺭ ﺩ ﻋﺪﻭﺍﻧﻪ ﻛﻤﺎ ﺣﺼﻞ ﺫﻟﻚ ﰲ
ﻏﺰﻭﺓ ﺑﺪﺭ ﻭﺃﺣﺪ ﻭﺍﳋﻨﺪﻕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻐﺰﻭﺍﺕ.
ﺸ ﻖ ﺿ ﻌ ِﻔ ِﻬ ﻢِ،ﻟﹶﺌﻠﱠﺎ ﻳ
ﺴ ﲑ ِﺑ ِﻬ ﻢ ﺳﻴ ﺮ ﹶﺃ
ﺸ ِﻪ ،ﻭﻳ ِ
ﺠﻴ ِ
ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ”:ﻳﻨﺒﻐِﻲ ِﻟ ﹾﻠﹶﺄ ِﻣ ِﲑ ﹶﺃ ﹾﻥ ﻳ ﺮﹸﻓ ﻖ ِﺑ
ﺴﻴ ِﺮ
ﺴﻴ ِﺮ ﺟﺎ ﺯ ﹶﻟ ﻪ ﹶﻓِﺈ ﱠﻥ ﺍﻟﻨِﺒ ﻲ » - -ﺟ ﺪ ﻓِﻲ ﺍﻟ ﺠ ﺪ ﻓِﻲ ﺍﻟ ﺖ ﺍﹾﻟﺤﺎ ﺟ ﹸﺔ ﺇﻟﹶﻰ ﺍﹾﻟ ِ ﻋﹶﻠﻴ ِﻬ ﻢ ،ﻭِﺇ ﹾﻥ ﺩ ﻋ
ﺱ ﻋ ﻦ ﺸﺘ ِﻐ ﹶﻞ ﺍﻟﻨﺎ ﺨ ِﺮ ﺟ ﻦ ﺍﹾﻟﹶﺄ ﻋ ﺰ ِﻣﻨﻬﺎ ﺍﹾﻟﹶﺄ ﹶﺫ ﱠﻝِ.ﻟﻴ
ﲔ ﺑﹶﻠ ﻐ ﻪ ﹶﻗ ﻮ ﹸﻝ ﻋ ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹸﺃﺑ ﻲ:ﹶﻟﻴ
ﺟﺪﺍ ﺷﺪِﻳﺪﺍِ ،ﺣ
ﺻ ِﻔﻴ ﹶﺔ ﺍ ﻣ ﺮﹶﺃِﺗ ِﻪ .ﻭﻟﹶﺎ ﻳﻤِﻴ ﹸﻞ
ﺥ ﻋﻠﹶﻰ ﺼ ﺮ ﲔ ﺍ ﺳﺘ ﺴﻴ ِﺮ ِﺣ ﺽ ﻓِﻴ ِﻪ«.ﻭِﺇ ﱠﻥ ﺍﺑ ﻦ ﻋ ﻤ ﺮ ﺟ ﺪ ﻓِﻲ ﺍﻟ ﺨ ﻮ ِﺍﹾﻟ
ﺨ ﹸﺬﻟﹸﻮﻧ ﻪ
ﺴ ﺮ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ،ﹶﻓﻴ ﺐ ﻋﻠﹶﻰ ﻣﺨﺎِﻟﻔِﻴ ِﻪ ﻓِﻴ ِﻬﻤﺎ ِﻟﹶﺌﻠﱠﺎ ﻳ ﹾﻜ ِ ﺴ ِ ﺐ ﻭﺍﻟﻨ ﺍﹾﻟﹶﺄ ِﻣ ﲑ ﻣ ﻊ ﻣﻮﺍِﻓﻘِﻴ ِﻪ ﻓِﻲ ﺍﹾﻟ ﻤ ﹾﺬ ﻫ ِ
ﺻﺤﺎِﺑ ِﻪ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻱ ِﻣ ﻦ ﹶﺃ ِﻋﻨ ﺪ ﺣﺎ ﺟِﺘ ِﻪ ﺇﹶﻟﻴ ِﻬ ﻢ.ﻭﻳ ﹾﻜِﺜ ﺮ ﺍﹾﻟ ﻤﺸﺎ ﻭ ﺭ ﹶﺓ ِﻟ ﹶﺬﻭِﻱ ﺍﻟ ﺮﹾﺃ ِ
ﺻﺤﺎِﺑ ِﻪ ،ﻭِﺇﺫﹶﺍ ﻭ ﺟ ﺪ
ﺨﻴ ﺮ ﺍﹾﻟ ﻤﻨﺎ ِﺯ ﹶﻝ ِﻟﹶﺄ
ﻗﹶﺎ ﹶﻝ }:ﻭﺷﺎ ِﻭ ﺭ ﻫ ﻢ ﻓِﻲ ﺍ َﻷ ﻣ ِﺮ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١٥٩:ﻭﻳﺘ
ﺸ ﺮ ِﻙ ﹶﻛ ﹶﻘ ﻮِﻟ ِﻪ -ﺗﻌﺎﻟﹶﻰ } ﻭﹶﺃﹾﻟ ﺰ ﻣ ﻬ ﻢ ﹶﻛِﻠ ﻤ ﹶﺔ ﺍﻟﺘ ﹾﻘﻮﻯ{ ]ﺍﻟﻔﺘﺢ[٢٦: ﺉ ِﻣ ﻦ ﺍﻟ
ﺨﱢﻠ ِﺪ ﺑِﺎﻟﺘﺒ ﺮ ِﺏ ﺍﹾﻟ ﻤ
ﻣﺮﺍِﺗﺐ؛ﺍﹾﻟﺄﹸﻭﻟﹶﻰ:ﺍﻟﺘ ﹾﻘﻮﻯ ﻋ ِﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ِ
ﻉ ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ
ﺸ ﺮ ِ
ﻑ ﺑِﺎﻟﺘ ﹾﻘﻮﻯ ﻓِﻲ ﺍﻟ ﺼﻐﺎِﺋ ِﺮ ِﻋﻨ ﺪ ﹶﻗ ﻮﻡٍ ،ﻭ ﻫ ﻮ ﺍﻟﹾ ﻤﺘﻌﺎ ﺭ
ﺐ ﻋ ﻦ ﹸﻛ ﱢﻞ ﻣﺎ ﻳ ﺆِﺛ ﻢ ِﻣ ﻦ ِﻓ ﻌ ٍﻞ ﹶﺃ ﻭ ﺗ ﺮ ٍﻙ ﺣﺘﻰ ﺍﻟ
ﺠﻨ
“ﻭﺍﻟﺜﱠﺎِﻧﻴ ﹸﺔ:ﺍﻟﺘ
ﺤ ﻖ ﻭﻳ ﹾﻘِﺒ ﹸﻞ
ﺸ ﻐ ﹸﻞ ِﺳ ﺮ ﻩ ﻋ ِﻦ ﺍﹾﻟ
ِﺑ ﹶﻘ ﻮِﻟ ِﻪ -ﺗﻌﺎﻟﹶﻰ }:ﻭﹶﻟ ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ﹸﻘﺮﻯ ﺁ ﻣﻨﻮﺍ ﻭﺍﺗ ﹶﻘﻮﺍ{ ]ﺍﻷﻋﺮﺍﻑ،[٩٦:ﻭﺍﻟﺜﱠﺎِﻟﹶﺜ ﹸﺔ:ﹶﺃ ﹾﻥ ﻳﺘﻨ ﺰ ﻩ ﻋﻤﺎ ﻳ
ﺚﺤﺪِﻳ ﹸ ﺤﻘِﻴ ِﻘﻴ ﹸﺔ ﺍﹾﻟ ﻤ ﹾﻄﻠﹸﻮﺑ ﹸﺔ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ -ﺗﻌﺎﻟﹶﻰ}:ﺍﺗ ﹸﻘﻮﺍ ﺍﻟﱠﻠ ﻪ ﺣ ﻖ ﺗﻘﹶﺎِﺗ ِﻪ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٠٢:ﻭﺍﹾﻟ ﺸﺮﺍ ِﺷ ِﺮ ِﻩ ِﺇﻟﹶﻰ ﺍﻟﱠﻠﻪِ ،ﻭ ِﻫ ﻲ ﺍﻟﺘ ﹾﻘﻮﻯ ﺍﹾﻟ ِﺑ
ﺚ ﹶﺃﺑﹶﻠ ﹸﻎ ﻭﹶﺃ ﺟ ﻤ ﻊ
ﺤﺪِﻳ ﹸ
ﺸ ِﻬ ﺪ ِﺑ ِﻪ ِﻟ ﹾﻠ ﻤ ﺮﺗﺒ ِﺔ ﺍﻟﺜﱠﺎِﻧﻴ ِﺔ ﹶﻓِﺈﻧ ﻪ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰ ﹶﻝ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺮﺗﺒ ِﺔ ﺍﻟﺜﱠﺎِﻟﹶﺜﺔِ،ﻭﺍﻟﱠﻠ ﻪ -ﺗﻌﺎﻟﹶﻰ -ﹶﺃ ﻋﹶﻠﻢ ،ﻭ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻭِﺇ ِﻥ ﺍ ﺳﺘ
ﺤﺪِﻳﹶﺜﻴ ِﻦ ﺍﻟﺴﺎِﺑ ﹶﻘﻴ ِﻦ ﻋﹶﻠﻴ ِﻪ “ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(١٩٠١ /٥
ِﻣ ﻦ ﺍﹾﻟ
- ١٩ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )(٤ /١٠
١٧
ﺺ ﻋﹶﻠﻴ ِﻪ
ﺐ.ﻧ
ﺠ
ﺐ ﹶﻟ ﻪ ﺣ ﻤﹸﻠ ﻪ ،ﻭﹶﻟ ﻢ ﻳ ِ
ﺤ
ﻀ ﹲﻞ،ﹸﺍ ﺳﺘ ِ
ﺖ ﹶﻓ ﺮ ﺳ ﻪ ،ﻭ ﻣ ﻊ ﺍﻟﹾﺂ ﺧ ِﺮ ﹶﻓ
ﺭ ﺟ ﹲﻞ ﺭ ﺟﻠﹰﺎ ﹶﻗ ﺪ ﹸﺃﺻِﻴﺒ
ﺤِﻴ ﻲ ِﺑ ِﻪ
ﻀ ِﻞ ﻣ ﺮﻛﹸﻮِﺑ ِﻪ؛ِﻟﻴ ﺐ ﻋﹶﻠﻴ ِﻪ ﺑ ﹾﺬ ﹸﻝ ﹶﻓ ﺠ ﻑ ﺗﹶﻠ ﹶﻔ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ:ﻳ ِ ﹶﺃ ﺣ ﻤ ﺪ،ﹶﻓِﺈ ﹾﻥ ﺧﺎ
٢٠
ﺼ ﻪ ِﻣ ﻦ ﻋ ﺪ ﻭ ِﻩ".
ﺨﻠِﻴ ﻀ ﹶﻄ ﺮ ﺇﹶﻟﻴ ِﻪ ،ﻭﺗ
ﻀ ِﻞ ﹶﻃﻌﺎ ِﻣ ِﻪ ِﻟ ﹾﻠ ﻤ
ﺻﺎ ِﺣﺒ ﻪ ،ﹶﻛﻤﺎ ﻳ ﹾﻠ ﺰ ﻣ ﻪ ﺑ ﹾﺬ ﹸﻝ ﹶﻓ
ﺴ ِﲑ ِﻫ ﻢ ِﻟﻴ ﻤﻨﻌﻮﺍ ِﻋ ﲑ ﻫ ﻢ،ﻓﹶﺎ ﺳﺘﺸﺎ ﺭ ﺶ ِﺑ ﻤ ِ ﺨﺒ ﺮ ﻋ ﻦ ﹸﻗ ﺮﻳ ٍ ﻭﰲ ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ":ﻭﹶﺃﺗﺎ ﻩ ﺍﹾﻟ
ﺴ ﻦ،ﹸﺛ ﻢ ﻗﹶﺎ ﻡ ﻋ ﻤ ﺮ ﺑ ﻦﺼﺪﻳ ﻖ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻭﹶﺃ ﺣ
ﺶ،ﹶﻓﻘﹶﺎ ﻡ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﺱ ،ﻭﹶﺃ ﺧﺒ ﺮ ﻫ ﻢ ﻋ ﻦ ﹸﻗ ﺮﻳ ٍ
ﺍﻟﻨﺎ
ﺾ ِﻟﻤﺎ ﹶﺃﺭﺍ ﻙ ﺍﻟﱠﻠ ﻪ
ﺴ ﻦ،ﹸﺛ ﻢ ﻗﹶﺎ ﻡ ﺍﹾﻟ ِﻤ ﹾﻘﺪﺍ ﺩ ﺑ ﻦ ﻋ ﻤﺮٍﻭ ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﺍﻣ ِ
ﺏ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻭﹶﺃ ﺣ
ﺨﻄﱠﺎ ِ ﺍﹾﻟ
ﻚﺖ ﻭ ﺭﺑ ﺐ ﹶﺃﻧ ﺖ ﺑﻨﻮ ﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ ِﻟﻤﻮﺳﻰ}:ﺍ ﹾﺫ ﻫ ﻚ ﹶﻛﻤﺎ ﻗﹶﺎﹶﻟ ﻚ ،ﻭﺍﹶﻟﱠﻠ ِﻪ ﻟﹶﺎ ﻧﻘﹸﻮ ﹸﻝ ﹶﻟ ﺤ ﻦ ﻣ ﻌ
ﹶﻓﻨ
ﻚ ﹶﻓﻘﹶﺎِﺗﻠﹶﺎ ﺇﻧﺎ ﻣ ﻌ ﹸﻜﻤﺎﺖ ﻭ ﺭﺑ ﺐ ﹶﺃﻧ
ﹶﻓﻘﹶﺎﺗِﻼ ِﺇﻧﺎ ﻫﺎ ﻫﻨﺎ ﻗﹶﺎ ِﻋﺪﻭ ﹶﻥ{ ]ﺍﳌﺎﺋﺪﺓ .[٢٤:ﻭﹶﻟ ِﻜ ﻦ ﺍ ﹾﺫ ﻫ
ﻚ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ،ﺣﺘﻰ
ﺕ ِﺑﻨﺎ ﺇﻟﹶﻰ ﺑﺮﻙ ﺍﹾﻟ ِﻐﻤﺎ ِﺩ ١ﹶﻟﺠﺎﹶﻟ ﺪﻧﺎ ﻣ ﻌ ﺤ ﻖ ﹶﻟ ﻮ ِﺳ ﺮ ﻣﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ،ﹶﻓ ﻮﹶﺍﱠﻟﺬِﻱ ﺑ ﻌﹶﺜﻚ ﺑِﺎﹾﻟ
ﺗﺒﹸﻠ ﻐ ﻪ.ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺧﻴﺮﺍ ،ﻭ ﺩﻋﺎ ﹶﻟ ﻪ ِﺑ ِﻪ.
ﺱ” ﻭِﺇﻧﻤﺎ ﻳﺮِﻳ ﺪ ﺍﺳﺘﺸﺎﺭﺓ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ:ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ":ﹶﺃ ِﺷﲑﻭﺍ ﻋﻠ ﻲ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﲔ ﺑﺎﻳﻌﻮ ﻩ ﺑِﺎﹾﻟ ﻌ ﹶﻘﺒ ِﺔ،ﻗﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﺇﻧﺎ ﺑﺮﺁﺀ ِﻣ ﻦ
ﺱ ،ﻭﹶﺃﻧ ﻬ ﻢ ِﺣ
ﻚ ﹶﺃﻧ ﻬ ﻢ ﻋ ﺪ ﺩ ﺍﻟﻨﺎ ِﺍﹾﻟﹶﺄﻧﺼﺎ ﺭ ،ﻭ ﹶﺫِﻟ
ﻚ ِﻣﻤﺎ ﻧ ﻤﻨ ﻊ ِﻣﻨ ﻪ ﺖ ﻓِﻲ ِﺫ ﻣِﺘﻨﺎ ﻧ ﻤﻨ ﻌ ﺖ ﺇﹶﻟﻴﻨﺎ،ﹶﻓﹶﺄﻧ
ﺻ ﹾﻠ ﺼ ﹶﻞ ﺇﻟﹶﻰ ِﺩﻳﺎ ِﺭﻧﺎ،ﹶﻓِﺈﺫﹶﺍ ﻭ ﺫﻣﺎﻣِﻚ ﺣﺘﻰ ﺗ ِ
ﺼ ﺮ ﻩ ﺇﻟﱠﺎ ِﻣ ﻤ ﻦ
ﺃﺑﻨﺎﺀَﻧﺎ ﻭﻧﺴﺎﺀَﻧﺎ.ﹶﻓﻜﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻳﺘﺨﻮﻑ ﹶﺃﻟﱠﺎ ﺗﻜﹸﻮﻥﹶ ﺍﹾﻟﹶﺄ ﻧﺼﺎ ﺭ ﺗﺮﻯ ﻋﹶﻠﻴﻬﺎ ﻧ
ﺴ ﲑ ِﺑ ِﻬ ﻢ ﺇﻟﹶﻰ ﻋ ﺪ ﻭ ِﻣ ﻦ ِﺑﻠﹶﺎ ِﺩ ِﻫ ﻢ.ﹶﻓﹶﻠﻤﺎ ﻗﹶﺎ ﹶﻝ ﺲ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃ ﹾﻥ ﻳ ِ
ﺩ ﻫ ﻤ ﻪ ﺑِﺎﹾﻟ ﻤﺪِﻳﻨ ِﺔ ِﻣ ﻦ ﻋ ﺪ ﻭ ِﻩ ،ﻭﹶﺃ ﹾﻥ ﹶﻟﻴ
ﻚ ﺗﺮِﻳ ﺪﻧﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺳ ﻌ ﺪ ﺑ ﻦ ﻣﻌﺎ ٍﺫ:ﻭﺍﹶﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻜﹶﺄﻧ ﹶﺫِﻟ
ﺤ ﻖ ،ﻭﹶﺃ ﻋ ﹶﻄﻴﻨﺎ ﻙ
ﺖ ِﺑ ِﻪ ﻫ ﻮ ﺍﹾﻟ ﺻ ﺪ ﹾﻗﻨﺎ ﻙ ،ﻭ ﺷ ِﻬ ﺪﻧﺎ ﹶﺃ ﱠﻥ ﻣﺎ ِﺟﹾﺌ
ﻚ ﻭ
ﻗﹶﺎ ﹶﻝ":ﹶﺃ ﺟ ﹾﻞ":ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶﻘ ﺪ ﺁ ﻣﻨﺎ ِﺑ
ﺤ ﻦ
ﺕ ﹶﻓﻨ ﺾ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﻟﻤﺎ ﹶﺃ ﺭ ﺩ ﺴ ﻤ ِﻊ ﻭﺍﻟﻄﱠﺎ ﻋ ِﺔ،ﻓﹶﺎ ﻣ ِ
ﻚ ﻋﻬﻮﺩﻧﺎ ﻭ ﻣﻮﺍﺛِﻴ ﹶﻘﻨﺎ ،ﻋﻠﹶﻰ ﺍﻟ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﻚ،ﻣﺎ ﲣﱠﻠﻒ ﻀﻨﺎ ﻩ ﻣ ﻌ
ﺨ
ﺤ ﺮ ﻓﺨﻀﺘﻪ ﹶﻟ ﺖ ِﺑﻨﺎ ﻫﺬﹶﺍ ﺍﹾﻟﺒ
ﺤ ﻖ،ﹶﻟ ﻮ ﺍ ﺳﺘ ﻌ ﺮﺿ
ﻚ ﺑِﺎﹾﻟ
ﻚ ،ﹶﻓ ﻮﹶﺍﱠﻟﺬِﻱ ﺑ ﻌﹶﺜ
ﻣ ﻌ
ﻕ ﻓِﻲ
ﺻ ﺪ ﺏ ،ﺤ ﺮ ِﺼﺒ ﺮ ﻓِﻲ ﺍﹾﻟ
ِﻣﻨﺎ ﺭ ﺟ ﹲﻞ ﻭﺍ ِﺣ ﺪ ،ﻭﻣﺎ ﻧ ﹾﻜ ﺮ ﻩ ﹶﺃ ﹾﻥ ﺗ ﹾﻠﻘﹶﻰ ِﺑﻨﺎ ﻋ ﺪ ﻭﻧﺎ ﹶﻏﺪﺍ،ﺇﻧﺎ ﹶﻟ
ﺍﻟﱢﻠﻘﹶﺎ ِﺀ،ﹶﻟ ﻌ ﱠﻞ ﺍﻟﱠﻠ ﻪ ﻳﺮﻳﻚ ِﻣﻨﺎ ﻣﺎ ﺗ ﹶﻘ ﺮ ِﺑ ِﻪ ﻋﻴﻨﻚ،ﻓﺴِﺮ ِﺑﻨﺎ ﻋﻠﹶﻰ ﺑ ﺮ ﹶﻛ ِﺔ ﺍﻟﱠﻠ ِﻪ.ﻓﺴﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
- ٢٠ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢١٥ /٩
١٨
ﺸﺮﻭﺍ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﹶﻗ ﺪ ﻭ ﻋ ﺪﻧِﻲ ﺇ ﺣﺪﻯ
ﻚ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝِ ":ﺳﲑﻭﺍ ﻭﹶﺃﺑ ِ
ﺸﻄﻪ ﹶﺫِﻟ
ِﺑ ﹶﻘ ﻮ ِﻝ ﺳ ﻌ ٍﺪ،ﻭﻧ
٢١
ﺍﻟﻄﱠﺎِﺋ ﹶﻔﺘﻴ ِﻦ ،ﻭﺍﹶﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻜﹶﺄﻧﻲ ﺍﻟﹾﺂ ﹶﻥ ﺃﻧﻈﺮ ﺇﱃ ﻣﺼﺎﺭﻉ ﺍﻟﻘﻮﻡ".
ﺚ ﻓِﻲ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ،ﻭﹶﺃ ﱠﻥﲔ ﺑِﺎﹾﻟ ﻤ ﹾﻜ ِ
ﺴِﻠ ِﻤ
ﺼ ﹶﺔ ﹸﺃ ﺣ ٍﺪ ﻭِﺇﺷﺎ ﺭ ﹶﺓ ﺍﻟﻨِﺒ ﻲ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻭ ﻋ ﻦ ﻋ ﺮ ﻭ ﹶﺓ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ِﻗ
ﷲ ﻭﹶﺃ ﻣ ِﺮ ِﻩ ﺝ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻗﹶﺎ ﹶﻝ :ﻭﹶﻟ ﻮ ﺗﻨﺎ ﻫﻮﺍ ِﺇﻟﹶﻰ ﹶﻗ ﻮ ِﻝ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺨﺮﻭ
ﺱ ﹶﺃﺑﻮﺍ ِﺇﻟﱠﺎ ﺍﹾﻟ
ﹶﻛِﺜﲑﺍ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﺝ ِﺭﺟﺎ ﹲﻝ ﹶﻟ ﻢ ﺨﺮﻭ ِ
ﺐ ﺍﹾﻟ ﹶﻘﻀﺎ ُﺀ ﻭﺍﹾﻟ ﹶﻘ ﺪ ﺭ ﻗﹶﺎ ﹶﻝ :ﻭﻋﺎ ﻣ ﹸﺔ ﻣ ﻦ ﹶﺃﺷﺎ ﺭ ﻋﹶﻠﻴ ِﻪ ﺑِﺎﹾﻟ ﻛﹶﺎ ﹶﻥ ﺧﻴﺮﺍ ﹶﻟ ﻬ ﻢ ﻭﹶﻟ ِﻜ ﻦ ﹶﻏﹶﻠ
ﷲ ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺸ ﻬﺪﻭﺍ ﺑ ﺪﺭﺍ ﻭﹶﻗ ﺪ ﻋِﻠﻤﻮﺍ ﺍﱠﻟﺬِﻱ ﺳﺒ ﻖ ِﻟﹶﺄ ﻫ ِﻞ ﺑ ﺪ ٍﺭ ِﻣ ﻦ ﺍﹾﻟ ﹶﻔﻀِﻴﹶﻠ ِﺔ،ﹶﻓﹶﻠﻤﺎ ﻳ
ﻑ ِﻣ ﻦ ﺧ ﹾﻄﺒِﺘ ِﻪﺼ ﺮ
ﺠ ﺪ ﻭﺍﻟِﺎ ﺟِﺘﻬﺎ ِﺩ،ﹸﺛ ﻢ ﺍﻧ ﺱ ﻭ ﹶﺫ ﱠﻛ ﺮ ﻫ ﻢ ﻭﹶﺃ ﻣ ﺮ ﻫ ﻢ ﺑِﺎﹾﻟ ِﻆ ﺍﻟﻨﺎ ﺠ ﻤ ﻌ ِﺔ ﻭ ﻋ ﹶ ﺻﻠﹶﺎ ﹶﺓ ﺍﹾﻟ
ﻚ ِﺭﺟﺎ ﹲﻝ ِﻣ ﻦ ﹶﺫﻭِﻱ ﺼ ﺮ ﹶﺫِﻟ ﺝ ،ﹶﻓﹶﻠﻤﺎ ﹶﺃﺑ
ﺨﺮﻭ ِ ﺱ ﺑِﺎﹾﻟ
ﺴﻬﺎ،ﹸﺛ ﻢ ﹶﺃ ﱠﺫ ﹶﻥ ﻓِﻲ ﺍﻟﻨﺎ ِ ﺻﻠﹶﺎِﺗ ِﻪ ،ﹶﻓ ﺪﻋﺎ ِﺑﹶﻠ ﹾﺄ ﻣِﺘ ِﻪ ﹶﻓﹶﻠِﺒ
ﻭ
ﺚ ﺑِﺎﹾﻟ ﻤﺪِﻳﻨ ِﺔ ،ﹶﻓِﺈ ﹾﻥ ﺩ ﺧ ﹶﻞ ﻋﹶﻠﻴﻨﺎ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻗﹶﺎﺗ ﹾﻠﻨﺎ ﻫ ﻢ ﻓِﻲ
ﷲ ﹶﺃ ﹾﻥ ﻧ ﻤ ﹸﻜ ﹶ ﻱ،ﻗﹶﺎﻟﹸﻮﺍ:ﹶﺃ ﻣ ﺮﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺍﻟ ﺮﹾﺃ ِ
ﷲ
ﺼﻨﺎ ﻩ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﻧِﺒ ﻲ ﺍ ِ ﺨ ﺴﻤﺎ ِﺀ،ﹸﺛ ﻢ ﹶﺃ ﺷ
ﷲ ﻭِﺑﻤﺎ ﻳﺮِﻳ ﺪ ﻭﻳ ﹾﺄﺗِﻴ ِﻪ ﺍﹾﻟ ﻮ ﺣ ﻲ ِﻣ ﻦ ﺍﻟ
ﺍﹾﻟﹶﺄ ِﺯﱠﻗ ِﺔ ﻭ ﻫ ﻮ ﹶﺃ ﻋﹶﻠ ﻢ ﺑِﺎ ِ
ﺏ ﻭﹶﺃ ﱠﺫ ﹶﻥ ﻓِﻲ ﺤ ﺮ ِﷲ ”:ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ِﻟﻨِﺒ ﻲ ِﺇﺫﹶﺍ ﹶﺃ ﺧ ﹶﺬ ﻟﹶﺎ ﻣ ﹶﺔ ﺍﹾﻟ ﺚ ﹶﻛﻤﺎ ﹶﺃ ﻣ ﺮﺗﻨﺎ؟ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﹶﺃﻧ ﻤ ﹸﻜ ﹸ
ﺚ،ﹶﻓﹶﺄﺑﻴﺘ ﻢ ِﺇﻟﱠﺎ
ﺤﺪِﻳ ِﺝ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻌ ﺪ ﻭ ﹶﺃ ﹾﻥ ﻳ ﺮ ِﺟ ﻊ ﺣﺘﻰ ﻳﻘﹶﺎِﺗ ﹶﻞ ،ﻭﹶﻗ ﺪ ﺩ ﻋ ﻮﺗ ﹸﻜ ﻢ ِﺇﻟﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺨﺮﻭ ِ
ﺱ ﺑِﺎﹾﻟ ﺍﻟﻨﺎ ِ
ﺼﺒ ِﺮ ِﺇﺫﹶﺍ ﹶﻟﻘِﻴﺘ ﻢ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻭﺍﻧ ﹸﻈﺮﻭﺍ ﻣﺎ ﹶﺃ ﻣ ﺮﺗ ﹸﻜ ﻢ ِﺑ ِﻪ ﻓﹶﺎ ﹾﻓ ﻌﻠﹸﻮ ﻩ ﷲ ﻭﺍﻟ ﺝ ،ﹶﻓ ﻌﹶﻠﻴ ﹸﻜ ﻢ ِﺑﺘ ﹾﻘﻮﻯ ﺍ ِﺨﺮﻭ ﺍﹾﻟ
٢٢
ﺴِﻠﻤﻮ ﹶﻥ ﻣ ﻌ ﻪ "
ﷲ ﻭﺍﹾﻟ ﻤ ﺝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺨ ﺮ
"،ﹶﻓ
ﺻ ﻢ ﺑ ﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻛﻤﺎ ﺣ ﺪﹶﺛﻨِﻲ ﻋﺎ ِ ﺱ ﺍﹾﻟﺒﻠﹶﺎ ُﺀ،ﺑ ﻌ ﹶ
ﹶﻓﹶﻠﻤﺎ ﺍ ﺷﺘ ﺪ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ
ﺼ ِﻦﻱ،ﺇﻟﹶﻰ ﻋﻴﻴﻨ ﹶﺔ ﺑ ِﻦ ِﺣ ﺏ ﺍﻟ ﺰ ﻫ ِﺮ
ﺴِﻠ ِﻢ ﺑ ِﻦ ﻋﺒﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ِﺷﻬﺎ ٍ ﺤ ﻤ ِﺪ ﺑ ِﻦ ﻣ
ﻭ ﻣ ﻦ ﻟﹶﺎ ﹶﺃﺗ ِﻬ ﻢ ،ﻋ ﻦ ﻣ
ﻱ ،ﻭ ﻫﻤﺎ ﻗﹶﺎِﺋﺪﺍﻑ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ﺍﹾﻟ ﻤ ﺮ ﺙ ﺑ ِﻦ ﻋ ﻮ ِ ﺑ ِﻦ ﺣ ﹶﺬ ﻳ ﹶﻔ ﹶﺔ ﺑ ِﻦ ﺑ ﺪ ٍﺭ ،ﻭِﺇﻟﹶﻰ ﺍﻟﹾﺤﺎ ِﺭ ِ
ﺠﺮﻯ ﺻﺤﺎِﺑ ِﻪ،ﹶﻓ
ﺚ ِﺛﻤﺎ ِﺭ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻳ ﺮ ِﺟﻌﺎ ِﺑ ﻤ ﻦ ﻣ ﻌ ﻬﻤﺎ ﻋﻨ ﻪ ﻭ ﻋ ﻦ ﹶﺃ
ﹶﻏ ﹶﻄﻔﹶﺎ ﹶﻥ،ﹶﻓﹶﺄ ﻋﻄﹶﺎ ﻫﻤﺎ ﹸﺛﹸﻠ ﹶ
ﺿ ﹸﺔ
ﺼ ﹾﻠ ِﺢ،ﺇﻟﱠﺎ ﺍﹾﻟ ﻤﺮﺍ ﻭ ﺸﻬﺎ ﺩ ﹸﺓ ﻭﻟﹶﺎ ﻋ ِﺰ ﳝ ﹸﺔ ﺍﻟ
ﺼ ﹾﻠ ﺢ ،ﺣﺘﻰ ﹶﻛﺘﺒﻮﺍ ﺍﹾﻟ ِﻜﺘﺎﺏ ﻭﹶﻟ ﻢ ﺗ ﹶﻘ ﻊ ﺍﻟ ﺑﻴﻨ ﻪ ﻭﺑﻴﻨ ﻬﻤﺎ ﺍﻟ
ﺚ ﺇﻟﹶﻰ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﻣﻌﺎ ٍﺫ ﻭ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﻚ.ﹶﻓﹶﻠﻤﺎ ﹶﺃﺭﺍ ﺩ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﻔ ﻌ ﹶﻞ،ﺑ ﻌ ﹶ ﻓِﻲ ﹶﺫِﻟ
ﺼﻨ ﻌ ﻪ،ﹶﺃ ﻡ ﺷﻴﺌﹰﺎ
ﺤﺒ ﻪ ﹶﻓﻨ
ﻚ ﹶﻟ ﻬﻤﺎ،ﻭﺍ ﺳﺘﺸﺎ ﺭ ﻫﻤﺎ ﻓِﻴ ِﻪ،ﹶﻓﻘﹶﺎﻟﹶﺎ ﹶﻟ ﻪ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﹶﺃ ﻣﺮﺍ ﻧ ِ ﻋﺒﺎ ﺩ ﹶﺓ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﹶﺫِﻟ
ﺻﻨ ﻌ ﻪ ﹶﻟ ﹸﻜ ﻢ ،ﻭﺍﹶﻟﱠﻠ ِﻪ ﻣﺎ
ﺼﻨ ﻌ ﻪ ﹶﻟﻨﺎ؟ ﻗﹶﺎ ﹶﻝ:ﺑ ﹾﻞ ﺷ ﻲ ٌﺀ ﹶﺃ ﹶﺃ ﻣ ﺮ ﻙ ﺍﻟﱠﻠ ﻪ ِﺑ ِﻪ،ﻟﹶﺎ ﺑ ﺪ ﹶﻟﻨﺎ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﻤ ِﻞ ِﺑ ِﻪ،ﹶﺃ ﻡ ﺷﻴﺌﹰﺎ ﺗ
- ٢١ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ﺕ ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺳﻌﺪ ) (١٨٨ /٢ﻭﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ﳏﻘﻘﺎ ) (٢٧٢ /٢ﺣﺴﻦ
- ٢٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ) ( ١٣٢٨١)(٦٥ /٧ﺣﺴﻦ ﻟﻐﲑﻩ
١٩
ﺱ ﻭﺍ ِﺣ ﺪ ٍﺓ ،ﻭﻛﹶﺎﹶﻟﺒﻮ ﹸﻛ ﻢ ِﻣ ﻦ ﹸﻛ ﱢﻞ
ﺏ ﹶﻗ ﺪ ﺭ ﻣﺘ ﹸﻜ ﻢ ﻋ ﻦ ﹶﻗ ﻮ ٍ
ﺖ ﺍﹾﻟ ﻌ ﺮ
ﻚ ﺇﻟﱠﺎ ِﻟﹶﺄﻧﻨِﻲ ﺭﹶﺃﻳ
ﺻﻨ ﻊ ﹶﺫِﻟ
ﹶﺃ
ﺴ ﺮ ﻋﻨ ﹸﻜ ﻢ ِﻣ ﻦ ﺷ ﻮ ﹶﻛِﺘ ِﻬ ﻢ ﺇﻟﹶﻰ ﹶﺃ ﻣ ٍﺮ ﻣﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺳ ﻌ ﺪ ﺑ ﻦ ﻣﻌﺎ ٍﺫ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺕ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻛ ِﺐ،ﹶﻓﹶﺄ ﺭ ﺩ ﺟﺎِﻧ ٍ
ﺸ ﺮ ِﻙ ﺑﺎﻟﻠﱠﻪ ﻭ ِﻋﺒﺎ ﺩ ِﺓ ﺍﹾﻟﹶﺄ ﻭﺛﹶﺎ ِﻥ،ﻟﹶﺎ ﻧ ﻌﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﻭﻟﹶﺎﺤ ﻦ ﻭ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟﻘﹶ ﻮ ﻡ ﻋﻠﹶﻰ ﺍﻟ ﺍﻟﱠﻠ ِﻪ،ﹶﻗ ﺪ ﹸﻛﻨﺎ ﻧ
ﲔ ﹶﺃ ﹾﻛ ﺮ ﻣﻨﺎ ﺍﻟﱠﻠ ﻪ ﺑِﺎﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ
ﺤ
ﻧ ﻌ ِﺮﹸﻓ ﻪ ،ﻭ ﻫ ﻢ ﻟﹶﺎ ﻳ ﹾﻄ ﻤﻌﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮﺍ ِﻣﻨﻬﺎ ﺗ ﻤ ﺮ ﹰﺓ ﺇﻟﱠﺎ ِﻗﺮﻯ ﹶﺃ ﻭ ﺑﻴﻌﺎ،ﹶﺃﹶﻓ ِ
ﻚ ﻭِﺑ ِﻪ،ﻧ ﻌﻄِﻴ ِﻬ ﻢ ﹶﺃ ﻣﻮﺍﹶﻟﻨﺎ! ) ﻭﺍﹶﻟﱠﻠ ِﻪ( ﻣﺎ ﹶﻟﻨﺎ ِﺑ ﻬﺬﹶﺍ ِﻣ ﻦ ﺣﺎ ﺟ ٍﺔ ،ﻭﺍﹶﻟﱠﻠ ِﻪ ﻟﹶﺎ ﻧ ﻌﻄِﻴ ِﻬ ﻢ
ﻭ ﻫﺪﺍﻧﺎ ﹶﻟ ﻪ ﻭﹶﺃ ﻋ ﺰﻧﺎ ِﺑ
ﺖ ﻭﺫﹶﺍ ﻙ.ﹶﻓﺘﻨﺎ ﻭ ﹶﻝ ﺳ ﻌ ﺪ ﺑ ﻦ ﺤ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ ﻬ ﻢ،ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ :ﹶﻓﹶﺄﻧ ﻒ ﺣﺘﻰ ﻳ ﺴﻴ ﺇﻟﱠﺎ ﺍﻟ
٢٣
ﺠ ﻬﺪﻭﺍ ﻋﹶﻠﻴﻨﺎ.ﺏ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝِ:ﻟﻴ
ﺼﺤِﻴ ﹶﻔ ﹶﺔ،ﹶﻓ ﻤﺤﺎ ﻣﺎ ﻓِﻴﻬﺎ ِﻣ ﻦ ﺍﹾﻟ ِﻜﺘﺎ ِ ﻣﻌﺎ ٍﺫ ﺍﻟ
( ٤ﺗﺸﻴﻴﻊ ﺍﻟﻐﺰﺍﺓ ﻋﻨﺪ ﺧﺮﻭﺟﻬﻢ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ:
ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ:ﺗﺸﻴﻴﻊ ﺍﳌﻘﻴﻤﲔ -ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻷﻣﲑ ﺇﻥ ﻛﺎﻥ ﻣﻘﻴﻤﹰﺎ -ﺍﻟﻐﺰﺍﺓ ﰲ ﺳﺒﻴﻞ
ﺍﷲ،ﻭﺗﺸﺠﻴﻌﻬﻢ ﺑﺬﻛﺮ ﻓﻀﻞ ﺍﳉﻬﺎﺩ ﻭﺍﺎﻫﺪﻳﻦ ﻭﺇﻇﻬﺎﺭ ﺇﻛﺮﺍﻣﻬﻢ ﳊﻔﺰ ﳘﻤﻬﻢ ﻭﳘﻢ
ﻼ.
ﻼ ﺃﻡ ﺁﺟ ﹰ
ﺍﳌﻘﻴﻤﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻘﺘﺎﻝ ﺍﻟﻌﺪﻭ ﻋﺎﺟ ﹰ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ»:ﹶﻟﹶﺄ ﹾﻥ ﹸﺃ ﺷﻴ ﻊ ﺲ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﺭ ِ
ﻋ ﻦ ﺳ ﻬ ِﻞ ﺑ ِﻦ ﻣﻌﺎ ِﺫ ﺑ ِﻦ ﹶﺃﻧ ٍ
ﺐ ِﺇﹶﻟ ﻲ ِﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣﺎ ﻓِﻴﻬﺎ«
ﺠﺎ ِﻫﺪﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﹶﺄ ﹾﻛ ِﻔ ِﻪ ﻋﻠﹶﻰ ﺭ ﺣِﻠ ِﻪ ﹸﻏ ﺪ ﻭ ﹰﺓ ﹶﺃ ﻭ ﺭ ﻭ ﺣ ﹰﺔ ﹶﺃ ﺣ
ﻣ
٢٤
ﲔﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋ ﻨ ﻬﻤﺎ ﻗﹶﺎ ﹶﻝ ”:ﻣﺸﻰ ﻣ ﻌ ﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﹶﻰ ﺑﻘِﻴ ِﻊ ﺍﹾﻟ ﻐ ﺮﹶﻗ ِﺪ ِﺣ ﺱ ﺭ ِ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
٢٥
ﻭ ﺟ ﻬ ﻬ ﻢ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﺍﻧ ﹶﻄِﻠﻘﹸﻮﺍ ﻋﻠﹶﻰ ﺍ ﺳ ِﻢ ﺍﻟﱠﻠ ِﻪ،ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃ ِﻋﻨ ﻬ ﻢ«
ﺿ ﻲ ﺍﷲ ﻋﻨﻬﻤﺎ،ﻗﹶﺎ ﹶﻝِ:ﺇﻧ ﻬ ﻢ ﺍ ﺟﺘ ﻤﻌﻮﺍ ِﻋﻨ ﺪ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓ ﻤﺸﻰ ﻣ ﻌ ﻬ ﻢ ﻭ ﻋ ِﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭ ِ
ﺣﺘﻰ ﺑﹶﻠ ﹶﻎ ﺑﻘِﻴ ِﻊ ﺍﹾﻟ ﻐ ﺮﹶﻗ ِﺪ ﻓِﻲ ﹶﻟﻴﹶﻠ ٍﺔ ﻣ ﹾﻘ ِﻤ ﺮ ٍﺓ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﻧ ﹶﻄِﻠﻘﹸﻮﺍ ﻋﹶﻠﻰ ﺍ ﺳ ِﻢ ﺍﻟﱠﻠ ِﻪ،ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃ ِﻋﻨ ﻬ ﻢ .ﻭ ﺭ ﺟ ﻊ
ﻑ- ﺐ ﺑ ﻦ ﺍﹾﻟﹶﺄ ﺷ ﺮ ِ
ﺼِﻨ ِﻪ -ﻳ ﻌﻨِﻲ :ﹶﻛ ﻌ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﹶﻰ ﺑﻴِﺘ ِﻪ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﺄ ﹾﻗﺒﻠﹸﻮﺍ ﺣﺘﻰ ﺍﻧﺘ ﻬﻮﺍ ِﺇﻟﹶﻰ ِﺣ
ﺏ ﻭِﺇ ﱠﻥﻚ ﻣﺤﺎ ِﺭ ﺖ ﹶﻟ ﻪ ﺍ ﻣ ﺮﹶﺃﺗ ﻪِ:ﺇﻧ
ﺱ،ﹶﻓﻘﹶﺎﹶﻟ ﺚ ﻋ ﻬ ٍﺪ ِﺑ ﻌ ﺮ ٍﻒ ﹶﺃﺑﻮ ﻧﺎِﺋﹶﻠ ﹶﺔ ِﺑ ِﻪ ،ﹶﻓﻨ ﺰ ﹶﻝ ِﺇﹶﻟﻴ ِﻪ ﻭ ﻫ ﻮ ﺣﺪِﻳ ﹸ
ﹶﻓ ﻬﺘ
ﺏ ﻟﹶﺎ ﻳﻨ ِﺰ ﹸﻝ ﻓِﻲ ِﻣﹾﺜ ِﻞ ﻫ ِﺬ ِﻩ ﺍﻟﺴﺎ ﻋ ِﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬﺎِ:ﺇﻧ ﻪ ﹶﺃﺑﻮ ﻧﺎِﺋﹶﻠ ﹶﺔ،ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻮ ﻭ ﺟ ﺪﻧِﻲ ﻧﺎِﺋﻤﺎ ﺤ ﺮ ِ ﺐ ﺍﹾﻟ ﺻﺎ ِﺣ
- ٢٣ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ﺕ ﺍﻟﺴﻘﺎ ) (٢٢٣ /٢ﺻﺤﻴﺢ ﻣﺮﺳﻞ
- ٢٤ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ ) ( ٢٤٧٩)(١٠٧ /٢ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ) ( ٢٨٢٤)(٩٤٣ /٢ﺣﺴﻦ
]ﺵ ) -ﻓﺄﻛﻔﻪ( ﻗﺎﻝ ﺍﻟﺪﻣﲑﻱ ﻫﻮ ﺃﻥ ﳛﺮﺱ ﻟﻪ ﻣﺘﺎﻋﻪ ﺇﺫﺍ ﻏﺪﺍ ﺃﻭ ﺭﺍﺡ ﰲ ﺳﺒﻴﻞ ﺍﷲ[.
- ٢٥ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ ) (٢٤٨٠)(١٠٧ /٢ﺣﺴﻦ
٢٠
ﺸ ﺮ،ﹶﻓ ﹶﻘﺎ ﹶﻝ ﹶﻟﻬﺎ:ﹶﻟ ﻮ ﻳ ﺪﻋﻰ ﺍﹾﻟ ﹶﻔﺘﻰ ِﻟ ﹶﻄ ﻌﻨ ٍﺔ
ﺻ ﻮِﺗ ِﻪ ﺍﻟ
ﻑ ﻓِﻲ
ﺖ:ﻭﺍﻟﱠﻠ ِﻪ ِﺇﻧﻲ ﹶﻟﹶﺄ ﻋ ِﺮ
ﻣﺎ ﹶﺃﻳ ﹶﻘ ﹶﻈﻨِﻲ،ﹶﻓﻘﹶﺎﹶﻟ
ﺤ ﺪﹾﺛﻨﺎ ﹶﻟﻴﹶﻠﺘﻨﺎ
ﺐ ﺍﹾﻟ ﻌﺠﻮ ِﺯ ﹶﻓﺘ
ﺸﻴﻨﺎ ِﺇﻟﹶﻰ ِﺷ ﻌ ِ
ﺤ ﺪﺛﹸﻮﺍ ﺳﺎ ﻋ ﹰﺔ،ﹸﺛ ﻢ ﻗﹶﺎﻟﹸﻮﺍ:ﹶﻟ ﻮ ﻣ
ﺏ،ﹶﻓﻨ ﺰ ﹶﻝ ِﺇﹶﻟﻴ ِﻬ ﻢ،ﹶﻓﺘ
ﹶﻟﹶﺄﺟﺎ
ﺨ ﺮﺟﻮﺍ ﻳ ﻤﺸﻮ ﹶﻥ.ﰒ ﺇﻥ ]ﺃﺑﺎ ﻧﺎﺋﻠﺔ[ ﺷﺎ ﻡ ﻳ ﺪ ﻩ ﻓِﻲ ﹶﻓ ﻮ ِﺩ ﻚ،ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ،ﹶﻓ
ﻫ ِﺬ ِﻩ ،ﹶﻓِﺈﻧ ﻪ ﻟﹶﺎ ﻋ ﻬ ﺪ ﹶﻟﻨﺎ ِﺑ ﹶﺬِﻟ
ﺐ،ﹸﺛ ﻢ ﻣﺸﻰ ﺳﺎ ﻋ ﹶﺔ،ﹸﺛ ﻢ ﻋﺎ ﺩ ﲟﺜﻠﻬﺎ ﺣﺘﻰ ﺖ ﻛﹶﺎﻟﱠﻠﻴﹶﻠ ِﺔ ِﻋ ﹾﻄﺮﺍ ﹶﺃ ﹾﻃﻴ ﺭﹾﺃ ِﺳ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻣﺎ ﺭﹶﺃ ﻳ
ﺖ
ﺿ ِﺮﺑﻮﺍ ﻋ ﺪ ﻭ ﺍﻟﱠﻠ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻓﹶﺎ ﺧﺘﹶﻠ ﹶﻔ ﺍ ﹾﻃ ﻤﹶﺄ ﱠﻥ ،ﹶﻓﹶﺄ ﺩ ﺧ ﹶﻞ ﻳ ﺪ ﻩ ﻓِﻲ ﹶﻓ ﻮ ِﺩ ﺭﹾﺃ ِﺳ ِﻪ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﺷ ﻌ ﺮ ﻩ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ:ﺍ
ﺕ ﻋﹶﻠﻴ ِﻪ ﺼ ﻦ ِﺇﻟﱠﺎ ﺃﹸﻭ ِﻗ ﺪ ﺤ ﹰﺔ ﹶﻓﹶﻠ ﻢ ﻳ ﺒ ﻖ ِﺣ ﺻﻴ ﺡ ﻋ ﺪ ﻭ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﺳﻴﺎﹸﻓ ﻬ ﻢ،ﻗﹶﺎ ﹶﻝ :ﻭﺻﺎ
ﺖ ﺍﻟﺴﻴﻮﻑ ﻻ ﺗﻐﲏ ﺴﹶﻠ ﻤ ﹶﺔ:ﹶﻓﹶﻠﻤﺎ ﺭﹶﺃﻳ ﺤ ﻤ ﺪ ﺑ ﻦ ﻣ ﺙ.ﻗﹶﺎ ﹶﻝ ﻣ ﺖ ِﺭ ﺟ ﹸﻞ ﺍﹾﻟﺤﺎ ِﺭ ِ ﻧﺎ ﺭ،ﻗﹶﺎ ﹶﻝ :ﻭﹸﺃﺻِﻴﺒ
ﺖ ﻋﹶﻠﻴ ِﻪ ،ﺣﺘﻰ ﺑﹶﻠ ﹶﻎ ﻋﺎﻧﺘ ﻪﺿ ﻌﺘ ﻪ ﻋﻠﹶﻰ ﺳ ﺮِﺗ ِﻪ،ﹶﻓﺘﺤﺎ ﻣ ﹾﻠ
ﺕ ِﻣ ﻐ ﻮﹰﻟﺎ ﻓِﻲ ﺳﻴﻔِﻲ ،ﹶﻓﹶﺄ ﺧ ﹾﺬﺗ ﻪ ﹶﻓ ﻮ
ﺷﻴﺌﹰﺎ ،ﹶﺫ ﹶﻛ ﺮ
ﺙ،ﹸﺛ ﻢ ﹶﺃ ﺳ ﺮﻳﻨﺎ ﻓِﻲ
ﺴﹶﻠ ﹾﻜﻨﺎ ﻋﻠﹶﻰ ﺑﻨِﻲ ﹸﺃ ﻣﻴ ﹶﺔ،ﹸﺛ ﻢ ﻋﻠﹶﻰ ﺑﻨِﻲ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ،ﹸﺛ ﻢ ﻋﻠﹶﻰ ﺑﻌﺎ ﹶ ﹶﻓ ﻮﹶﻗ ﻊ،ﹸﺛ ﻢ ﺧ ﺮ ﺟﻨﺎ ﹶﻓ
ﻑ ﺍﻟ ﺪ ﻡ،ﹶﻓ ﻮﹶﻗ ﹾﻔﻨﺎ ﹶﻟ ﻪ،ﹸﺛﻢ ﺍ ﺣﺘ ﻤ ﹾﻠﻨﺎ ﻩ ﺣﺘﻰ ِﺟﹾﺌﻨﺎ ِﺑ ِﻪ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﺙ ﻭﻧ ﺰ
ﺾ ،ﻭﹶﺃﺑ ﹶﻄﹶﺄ ﺍﹾﻟﺤﺎ ِﺭ ﹸ
ﺣ ﺮ ِﺓ ﺍﹾﻟ ﻌ ﺮﻳ ِ
ﺡﺝ ﻋﹶﻠﻴﻨﺎ ﹶﻓﹶﺄ ﺧﺒ ﺮﻧﺎ ﻩ ِﺑ ﹶﻘﺘ ِﻞ ﻋ ﺪ ﻭ ﺍﻟﱠﻠ ِﻪ،ﹶﻓﺘ ﹶﻔ ﹶﻞ ﻋﻠﹶﻰ ﺟ ﺮ ِ ﺨﺮ
ﺼﻠﱢﻲ،ﹶﻓ ِﻣ ﻦ ﺁ ِﺧ ِﺮ ﺍﻟﱠﻠﻴ ِﻞ ﻭ ﻫ ﻮ ﻳ
ﺖ ﻳﻬﻮ ﺩ ِﻟ ﻮ ﹾﻗ ﻌِﺘﻨﺎ
ﺤﻨﺎ ﺧﺎ ﹶﻓ ﺻﺒ ﻕ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ِﺇﻟﹶﻰ ِﺭﺣﺎِﻟ ِﻬ ﻢ ،ﹶﻓﹶﻠﻤﺎ ﹶﺃ
ﺙ،ﹶﻓ ﺮ ﺟ ﻌﻨﺎ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺑﻴِﺘ ِﻪ ،ﻭﺗ ﹶﻔ ﺮ
ﺍﹾﻟﺤﺎ ِﺭ ِ
ﺼ ﹸﺔ ﺑ ﻦ ﺤﻴ ﺐ ﻣ ِﺑ ﻌ ﺪ ﻭ ﺍﻟﱠﻠ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ :ﻣ ﻦ ﻭ ﺟ ﺪﺗﻤﻮ ﻩ ِﻣ ﻦ ِﺭﺟﺎ ِﻝ ﻳﻬﻮ ﺩ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮ ﻩ ،ﹶﻓ ﻮﹶﺛ
ﺠ ﻌ ﹶﻞ ﺴﻌﻮ ٍﺩ ﻋﻠﹶﻰ ﺍﺑ ِﻦ ﺳﻨِﻴﻨ ﹶﺔ ﺭ ﺟ ٍﻞ ِﻣ ﻦ ﺗﺠﺎ ِﺭ ﻳﻬﻮ ﺩ ،ﻭﻛﹶﺎ ﹶﻥ ﻳﺒﺎِﻳ ﻌ ﻬ ﻢ ﻭﻳﺨﺎِﻟ ﹸﻄ ﻬ ﻢ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﻣ
ﻱ ﻋ ﺪ ﻭ ﺍﻟﱠﻠ ِﻪ! ﻀ ِﺮﺑ ﻪ ﻭﻳﻘﹸﻮ ﹸﻝ:ﹶﺃ ﺸ ِﺮ ﻙ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﺳ ﻦ ِﻣﻨ ﻪ،ﻳ ﺴﻌﻮ ٍﺩ ﻭ ﻫ ﻮ ﻳ ﻮ ﻣِﺌ ٍﺬ ﻣ ﺼ ﹸﺔ ﺑ ﻦ ﻣ ﺣ ﻮﻳ
ﻚ ِﻣ ﻦ ﻣﺎِﻟ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﻣ ﺮﻧِﻲ ِﺑ ﹶﻘﺘِﻠ ِﻪ ﺭ ﺟ ﹲﻞ ﹶﻟ ﻮ ﹶﺃ ﻣ ﺮﻧِﻲﺤ ٍﻢ ﻓِﻲ ﺑ ﹾﻄِﻨ ﺏ ﺷ ﹶﺃﹶﻗﺘ ﹾﻠﺘﻪ؟ ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟ ﺮ
ﺤ ﻤ ﺪ ِﺑ ﹶﻘﺘﻠﹶﻰ ﹶﻟ ﹶﻘﺘ ﹾﻠﺘﻨِﻲ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ،ﻭﺍﻟﱠﻠ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻭﺍﻟﱠﻠ ِﻪ ﻚ،ﻗﹶﺎ ﹶﻝ:ﺁﻟﱠﻠ ِﻪ ﹶﻟ ﻮ ﹶﺃ ﻣ ﺮ ﻙ ﻣ
ﺖ ﻋﻨ ﹶﻘ
ﻀ ﺮﺑ ﻚ ﹶﻟ
ِﺑ ﹶﻘﺘِﻠ
ﺼ ﹶﺔ ِﻣ ﻦ ِﻗﺒ ِﻞ ﹶﻗ ﻮ ِﻝ ﹶﺃﺧِﻴ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺐ،ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃﻭ ﹸﻝ ِﺇ ﺳﻠﹶﺎ ِﻡ ﺣ ﻮﻳ ﺠ ِﺇ ﱠﻥ ﺩﻳﻨﺎ ﺑﻠﻎ ﺑﻚ ﻫ ﹶﺬﺍ ﹶﻟﺪِﻳ ﻦ ﻋ
٢٦
ﻚ ِﺷ ﻌﺮﺍ". ﺼ ﹸﺔ ﻓِﻲ ﹶﺫِﻟ ﺤﻴ
ﻣ
ﺨ ﹾﻄ ِﻤ ﻲ ِﺇﻟﹶﻰ ﹶﻃﻌﺎ ٍﻡ ﹶﻓﹶﻠﻤﺎ ﺟﺎ َﺀ ﺐ ﺍﹾﻟ ﹸﻘ ﺮ ِﻇ ﻲ ﻗﹶﺎ ﹶﻝ :ﺩ ِﻋ ﻲ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻳﺰِﻳ ﺪ ﺍﹾﻟ
ﺤ ﻤ ِﺪ ﺑ ِﻦ ﹶﻛ ﻌ ٍ ﻭ ﻋ ﻦ ﻣ
ﺠﺪﺍ ﹶﻓ ﹶﻘ ﻌ ﺪ ﺧﺎ ِﺭﺟﺎ ﻭﺑﻜﹶﻰ ﻗﹶﺎﻟﹸﻮﺍ:ﻣﺎ ﻳﺒﻜِﻴﻚ؟ ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﺷﻴ ﻊ ﺖ ﻣﻨ ﺭﺃﹶﻯ ﺍﹾﻟﺒﻴ
ﻉ ﺍﻟﱠﻠ ﻪ ﺩِﻳﻨ ﹸﻜ ﻢ ﻭﹶﺃﻣﺎﻧﺘ ﹸﻜ ﻢ ﻭ ﺧﻮﺍﺗِﻴ ﻢ ﹶﺃ ﻋﻤﺎِﻟ ﹸﻜ ﻢ«،ﹶﻓ ﺮﺃﹶﻯ
ﻉ ﻗﹶﺎ ﹶﻝ»:ﹶﺃ ﺳﺘ ﻮ ِﺩ ﺟﻴﺸﺎ ﹶﻓﺒﹶﻠ ﹶﻎ ﻋ ﹶﻘﺒ ﹶﺔ ﺍﹾﻟ ﻮﺩﺍ ِ
ﻒ
ﺻ
ﺲ ﻭﻗﹶﺎ ﹶﻝ ِﺑﻴ ِﺪ ِﻩ ﻭ
ﺸ ﻤ ِ
ﺕ ﻳ ﻮﻡٍ ﹶﻗ ﺪ ﺭﱠﻗ ﻊ ﺑ ﺮ ﺩ ﹰﺓ ﹶﻟ ﻪ ِﺑ ِﻘ ﹾﻄ ﻌ ِﺔ ﹶﻓ ﺮ ٍﻭ ﻗﹶﺎ ﹶﻝ:ﻓﹶﺎ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﻣ ﹾﻄِﻠ ﻊ ﺍﻟ
ﺭ ﺟﻠﹰﺎ ﺫﹶﺍ
- ٢٦ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﺜﻤﺎﻧﻴﺔ ) ( ٤٢٥٩)(٣٣٧ /١٧ﺣﺴﻦ
٢١
ﺖ
ﻱ:ﹶﺃ ﹾﻗﺒﹶﻠ
ﺖ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﻟ ﺪﻧﻴﺎ«،ﹶﺃ
ﺖ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﻟ ﺪﻧﻴﺎ ﺗﻄﹶﺎﹶﻟ ﻌ
ﺣﻤﺎ ﺩ ِﺑﺒ ﹾﻄ ِﻦ ﺍﹾﻟ ﹶﻜ ﱠﻔﻴ ِﻦ ﻭ ﻣ ﺪ ِﺑﻴ ِﺪ ِﻩ »ﺗﻄﹶﺎﹶﻟ ﻌ
ﺖﺼ ﻌ ﹲﺔ ﻭﺭﺍ ﺣ ﺕ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﻗ ﺣﺘﻰ ﹶﻇﻨﻨﺎ ﹶﺃ ﹾﻥ ﺗ ﹶﻘ ﻊ ﻋﹶﻠﻴﻨﺎ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﹶﺃﻧﺘ ﻢ ﺍﹾﻟﻴ ﻮ ﻡ ﺧﻴﺮ ﹶﺃﻣﺎ ِﺇﺫﹶﺍ ﹶﻏ ﺪ
ﺴﺘ ﺮ ﺍﹾﻟ ﹶﻜ ﻌﺒ ﹸﺔ«،ﻗﹶﺎ ﹶﻝ
ﺴﺘ ﺮ ﺑﻴﻮﺗ ﹸﻜ ﻢ ﹶﻛﻤﺎ ﺗ
ﺡ ﻓِﻲ ﹸﺃ ﺧﺮﻯ ﻭﺗ ﹸﺃ ﺧﺮﻯ ﻭﻳ ﻐﺪﻭ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﻓِﻲ ﺣﱠﻠ ٍﺔ ﻭﻳﺮﻭ
٢٧
ﺴﺘ ﺮ ﺍﹾﻟ ﹶﻜ ﻌﺒﺔﹸ؟ "
ﺴﺘﺮﻭ ﹶﻥ ﺑﻴﻮﺗ ﹸﻜ ﻢ ﹶﻛﻤﺎ ﺗ
ﺖ ﺣﺘﻰ ﺭﹶﺃﻳﺘ ﹸﻜ ﻢ ﺗ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ:ﹶﺃﹶﻓﻠﹶﺎ ﹶﺃﺑﻜِﻲ ﻭﹶﻗ ﺪ ﺑﻘِﻴ
ﺐ ؛ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺷﻴ ﻊ
ﺴ ﺖ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺟﺒﻴ ٍﺮ ﺍﻟ ﺮ ﻋﻴِﻨ ﻲ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﹶﺃ ﺣ ِ ﺾ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ ﹶﻔﻴ ِ
ﷲ،ﻗﹶﺎ ﹶﻝ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺕ ﹶﺃ ﹾﻗﺪﺍ ﻣﻨﺎ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺤ ﻤ ﺪ ﻟِﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﺍ ﹾﻏﺒ ﺮ ﺟﻴﺸﺎ ﹶﻓ ﻤﺸﻰ ﻣ ﻌ ﻬ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﹾﻟ
ﺭ ﺟ ﹲﻞِ:ﺇﻧﻤﺎ ﺷﻴ ﻌﻨﺎ ﻫ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺟ ﻬ ﺰﻧﺎ ﻫ ﻢ ﻭ ﺷﻴ ﻌﻨﺎ ﻫ ﻢ ﻭ ﺩ ﻋ ﻮﻧﺎ ﹶﻟ ﻬ ﻢ.
ﺸﻴ ﻌ ﻬ ﻢ ﻋﻠﹶﻰ ﺭﺍ ِﺣﹶﻠِﺘ ِﻪ.
ﺝ ﻳ
ﺨ ﺮ ﺚ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺟﻴﺸﺎ ِﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ ﹶﻓ ﺲ،ﹶﺃ ﻭ ﹶﻏﻴ ِﺮ ِﻩ،ﻗﹶﺎ ﹶﻝ:ﺑ ﻌ ﹶ
ﻭ ﻋ ﻦ ﹶﻗﻴ ٍ
ﷲ ،ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ﻪ:ﹶﻗ ﺪ ﹶﻗ ِﺪ ﻡ ﺟ ﻌ ﹶﻔ ﺮ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻣﺎ ﹶﺃ ﺩﺭِﻱ ِﺑﹶﺄﻳ ِﻬﻤﺎ ﹶﺃﻧﺎ ﺸ ﻌِﺒ ﻲ،ﻗﹶﺎ ﹶﻝ:ﹶﺃﺗﻰ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻭ ﻋ ِﻦ ﺍﻟ
ﺡ ؛ِﺑ ﹸﻘﺪﻭ ِﻡ ﺟ ﻌ ﹶﻔ ٍﺮ،ﹶﺃ ﻭ ِﺑ ﹶﻔﺘ ِﺢ ﺧﻴﺒ ﺮ ؟ ﹸﺛ ﻢ ﺗﹶﻠﻘﱠﺎ ﻩ ﺍﻟﻨِﺒ ﻲ ﻓﹶﺎﹾﻟﺘ ﺰ ﻣ ﻪ ،ﻭﹶﻗﺒ ﹶﻞ ﻣﺎ ﺑﻴ ﻦ ﻋﻴﻨﻴ ِﻪ.
ﹶﺃ ﹾﻓ ﺮ
ﺙ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻭ ﺟ ﻬﻨﺎ ﻋ ﻤ ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟﻜﹸﻮﹶﻓ ِﺔ ،ﻣﺸﻰ ﻣ ﻌﻨﺎ ﺳﺎ ﻋ ﹰﺔ ِﻣ ﻦ ﺶ ﺑ ِﻦ ﺍﹾﻟﺤﺎ ِﺭ ِ ﻭﻋﻦ ﺣﻨ
ﺾ ِﺭ ﺟﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ﻐﺒﺎ ِﺭ،ﹸﺛ ﻢ ﺭ ﺟ ﻊ. ﺍﻟﻨﻬﺎ ِﺭ،ﹶﻓ ﻮ ﺩ ﻋﻨﺎ ﻭ ﺩﻋﺎ ﹶﻟﻨﺎ،ﹸﺛ ﻢ ﹶﻗ ﻌ ﺪ ﻳﻨ ﹸﻔ
ﻭ ﻋ ﻦ ﻣﺠﺎ ِﻫ ٍﺪ،ﻗﹶﺎ ﹶﻝ :ﺷﻴ ﻊ ﺍﻟﻨِﺒ ﻲ ﻋِﻠﻴﺎ ﻭﹶﻟ ﻢ ﻳﺘﹶﻠ ﱠﻘ ﻪ.
٢٨
ﺻﺮﺍ ٍﺭ.
ﻭ ﻋ ﻦ ﹶﻗ ﺮ ﹶﻇ ﹶﺔ،ﻗﹶﺎ ﹶﻝ :ﺷﻴ ﻌﻨﺎ ﻋ ﻤ ﺮ ِﺇﻟﹶﻰ ِ
ﺝ ﻳ ﻤﺸِﻲ ﻣ ﻊ ﻳﺰِﻳ ﺪ
ﺨ ﺮ
ﺚ ﺟﻴﻮﺷﺎ ِﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ .ﹶﻓ ﺼﺪﻳ ﻖ ﺑ ﻌ ﹶ ﺤﻴﻰ ﺑ ِﻦ ﺳﻌِﻴ ٍﺪ،ﹶﺃ ﱠﻥ ﺃﹶﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﻭ ﻋ ﻦ ﻳ
ﻉ .ﹶﻓ ﺰ ﻋﻤﻮﺍ ﹶﺃ ﱠﻥ ﻳﺰِﻳ ﺪ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄﺑِﻲ ﺑ ﹾﻜ ٍﺮِ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﻚ ﺍﹾﻟﹶﺄ ﺭﺑﺎ ِ
ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ِﻣ ﲑ ﺭ ﺑ ٍﻊ ِﻣ ﻦ ِﺗ ﹾﻠ
ﻱﺐ ﺧﻄﹶﺎ ﺴ ﺐِ.ﺇﻧﻲ ﹶﺃ ﺣﺘ ِ ﺖ ِﺑﻨﺎ ِﺯ ٍﻝ ،ﻭﻣﺎ ﹶﺃﻧﺎ ِﺑﺮﺍ ِﻛ ٍ
ﺐ ،ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹶﺃﻧ ِﺰ ﹶﻝ.ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ »ﻣﺎ ﹶﺃﻧ
ﺗ ﺮ ﹶﻛ
ﺴ ﻬ ﻢ ِﻟﱠﻠ ِﻪ.ﹶﻓ ﹶﺬ ﺭ ﻫ ﻢ
ﺠ ﺪ ﹶﻗﻮﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ ﻚ ﺳﺘ ِﻫ ِﺬ ِﻩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ«.ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪِ»:ﺇﻧ
ﻁ ﺭﺀُﻭ ِﺳ ِﻬ ﻢ ِﻣ ﻦ ﺤﺼﻮﺍ ﻋ ﻦ ﹶﺃ ﻭﺳﺎ ِ ﺠﺪ ﹶﻗ ﻮﻣﺎ ﹶﻓ
ﺴ ﻬ ﻢ ﹶﻟ ﻪ .ﻭ ﺳﺘ ِ
ﻭﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﺸ ٍﺮ»:ﻟﹶﺎ ﺗ ﹾﻘﺘﹶﻠ ﻦ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ،ﻭﻟﹶﺎ
ﻚ ِﺑ ﻌ
ﻒ« .ﻭِﺇﻧﻲ ﻣﻮﺻِﻴ ﺴﻴ ِ ﺤﺼﻮﺍ ﻋﻨ ﻪ ﺑِﺎﻟ ﺏ ﻣﺎ ﹶﻓ ﺿ ِﺮ ﺸ ﻌ ِﺮ.ﻓﹶﺎ
ﺍﻟ
- ٢٧ﺍﻟﺰﻫﺪ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺹ ( ١٠٩٤)(١٦١:ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) (١٠٢٦٨)(١٨٩ /٩ﺻﺤﻴﺢ
- ٢٨ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ -ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ) (٣٤٣٧٣-٣٤٣٦٨)(٢٣٠ /١٨ﻭﻛﻠﻬﺎ ﺗﺪﻭﺭ ﺑﲔ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳊﺴﻦ
ﻭﺍﻟﺼﺤﻴﺢ ﺍﳌﺮﺳﻞ
٢٢
ﺨ ﺮﺑ ﻦ ﻋﺎ ِﻣﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷﺎ ﹰﺓ ،ﻭﻟﹶﺎ
ﺠﺮﺍ ﻣ ﹾﺜ ِﻤﺮﺍ ،ﻭﻟﹶﺎ ﺗ
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﹶﻛِﺒﲑﺍ ﻫ ِﺮﻣﺎ ،ﻭﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄ ﻌ ﻦ ﺷ
ﺠﺒ ﻦ«.٢٩ ﺤﻠﹰﺎ ،ﻭﻟﹶﺎ ﺗ ﻐ ﺮﹶﻗﻨ ﻪ ،ﻭﻟﹶﺎ ﺗ ﻐﹸﻠ ﹾﻞ ﻭﻟﹶﺎ ﺗ
ﺤ ِﺮﹶﻗ ﻦ ﻧ
ﺑ ِﻌﲑﺍِ،ﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﹶﻠ ٍﺔ .ﻭﻟﹶﺎ ﺗ
ﺝ ﻳ ﻤﺸِﻲ ﻣ ﻊ ﺨ ﺮ
ﺚ ﺟﻴﻮﺷﺎ ﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ ﹶﻓ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﺑ ﻌ ﹶ ﺼﺪﻳ ﻖ -ﺭ ِ ﹶﻗ ﻮﹸﻟ ﻪ ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﻚ ﺳﻨ ﹰﺔ
ﺸﻴِﻴ ِﻊ ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﹶﺫِﻟ
ﺝ ﻣ ﻌ ﻪ ﻋﻠﹶﻰ ﺳﺒِﻴ ِﻞ ﺍﹾﻟِﺒ ﺮ ﹶﻟ ﻪ ﻭﺍﻟﺘ ﺤﺘ ﻤ ﹸﻞ ﹶﺃﻧ ﻪ ﺧ ﺮ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻳ
ﺸﻴ ﻪ ﺇﻟﹶﻰ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻑ ﻣ ﺤ ﺞ ﻭ ﺳﺒ ِﻞ ﺍﹾﻟﺒ ﺮ ﻭﹶﺃﺿﺎ ﺝ ﺇﻟﹶﻰ ﺍﹾﻟ ﻐ ﺰ ِﻭ ﻭﺍﹾﻟ ﺸﻴِﻴ ِﻊ ﺍﹾﻟﺨﺎ ِﺭ ِ ﻓِﻲ ﺗ
ﺴﺒِﺒ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ
ﺏ ِﻣﻨ ﻪ ﻭﺍﹾﻟ ﻤﻜﹶﺎﹶﻟ ﻤ ِﺔ ﹶﻟ ﻪ ﻭِﺇﻣﺎ ِﻟﹶﺄﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺧﺮﻭ ﺟ ﻪ ِﺑ ﺺ ِﺑ ﻤﻤﺎﺷﺎِﺗ ِﻪ ﻭﺍﹾﻟ ﹸﻘ ﺮ ِ ﺇﻣﺎ ِﻟﹶﺄﻧ ﻪ ﺍ ﺧﺘ
ﺨ ﺮﺟﺎ ﻣﻌﺎ.
ﺸﻴِﻴ ﻌ ﻪ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ
ﺨﺮﻭ ِﺟ ِﻪ ﺗ ﺼ ﺪ ِﺑ ﺸﻴ ﻌ ﻪ ِﺑ ﻤ ﻌﻨﻰ ﹶﺃﻧ ﻪ ﹶﻗ
ﺝ ﻣ ﻊ ﻳﺰِﻳ ﺪ ﻳ ﺧ ﺮ
ﺐ ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹶﺃﻧ ِﺰ ﹶﻝ ﻋﻠﹶﻰ ﻣ ﻌﻨﻰ ﺍﹾﻟِﺈ ﹾﻛﺮﺍ ِﻡ ِﻟﹶﺄﺑِﻲﻭﻗﹶ ﻮﹸﻟ ﻪ ﹶﻓ ﺰ ﻋﻤﻮﺍ ﹶﺃ ﱠﻥ ﻳﺰِﻳ ﺪ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄﺑِﻲ ﺑ ﹾﻜ ٍﺮ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛ
ﺏ ﹶﺃ ﺭ ﹶﻓ ﻊ ِﻣ ﻦ ﺣﺎِﻟ ِﻪ ﻓِﻲﻀِﻠ ِﻪ ﻭ ِﺧﻠﹶﺎﹶﻓِﺘ ِﻪ ِﻟﹶﺌﻠﱠﺎ ﺗﻜﹸﻮ ﹶﻥ ﺣﺎﹸﻟ ﻪ ﻓِﻲ ﺍﻟ ﺮﻛﹸﻮ ِ ﺿ ِﻊ ﹶﻟ ﻪ ِﻟﺪِﻳِﻨ ِﻪ ﻭﹶﻓ
ﺑ ﹾﻜ ٍﺮ ﻭﺍﻟﺘﻮﺍ
ﺐ ﺇﻧﻲ ﺖ ِﺑﻨﺎ ِﺯ ٍﻝ ﻭﻣﺎ ﹶﺃﻧﺎ ِﺑﺮﺍ ِﻛ ٍ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﻣﺎ ﹶﺃ ﻧ ﺼﺪﻳ ِﻖ -ﺭ ِ ﺸ ِﻲ ﻭﹶﻗ ﻮ ﹸﻝ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﺍﹾﻟ ﻤ
ﺴﺒ ﹲﺔ
ﺻﻴِﺘ ِﻬ ﻢ ِﺣ
ﺸﻴِﻴ ِﻌ ِﻬ ﻢ ﻭ ﻭ ِ
ﺸ ِﻲ ﻓِﻲ ﺗ ﺼ ﺪ ﻩ ﺑِﺎﹾﻟ ﻤ
ﻱ ﻫ ِﺬ ِﻩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻳﺮِﻳ ﺪ ﹶﺃ ﱠﻥ ﹶﻗ ﺴﺒﺖ ﺧﻄﹶﺎ ﺍ ﺣﺘ
ﺐﺐ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻭﺗ ﻌ ِ
ﺼ ِﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﹶﻓﹶﻠ ﻌﱠﻠ ﻪ ﹶﺃﺭﺍ ﺩ ﺍﻟ ﺮ ﹾﻓ ﻖ ِﺑ ِﻪ ﻭﺍﻟﺘ ﹾﻘ ِﻮﻳ ﹶﺔ ﹶﻟ ﻪ ِﻟﻤﺎ ﻳ ﹾﻠﻘﹶﺎ ﻩ ِﻣ ﻦ ﻧ
ﻚ ﹶﻓﹶﻠ ﻢ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﻟﹶﺎ ﻳ ﹾﻠﻘﹶﻰ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﹶﺫِﻟ ﺴ ﹶﻔ ِﺮ ﻭِﻟﻘﹶﺎ ِﺀ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻭ ﻣﻘﹶﺎ ﻭ ﻣِﺘ ِﻪ ﻭﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ -ﺭ ِﺍﻟ
٣٠
ﺝ ﺇﹶﻟﻴ ِﻪ ﻳﺰِﻳ ﺪ.
ﺤﺘﺎ
ﺤﺘ ﺞ ِﻣ ﻦ ﺍﻟﺘ ﹾﻘﻮﻯ ﻭﺍﻟﺘ ﺮﱡﻓ ِﻪ ﻣﺎ ﻳ ﻳ
ﺣﻜﻢ ﺗﻮﺩﻳﻊ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ:
ﻣﻦ ﺍﻟﺴﻨﺔ ﺗﻮﺩﻳﻊ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ.
ﺚ ﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻨﺎِ»:ﺇ ﹾﻥ ﹶﻟﻘِﻴـﺘ ﻢ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ:ﺑ ﻌﹶﺜﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺑ ﻌ ٍ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﲔ
ﺤ ﺮﻗﹸﻮ ﻫﻤﺎ ﺑِﺎﻟﻨﺎ ِﺭ« ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﹶﺃﺗﻴﻨﺎ ﻩ ﻧ ﻮ ﺩ ﻋ ﻪ ِﺣ
ﺶ ﺳﻤﺎ ﻫﻤﺎ -ﹶﻓ ﻼﻧﺎ ِ -ﻟ ﺮ ﺟﹶﻠﻴ ِﻦ ِﻣ ﻦ ﹸﻗ ﺮﻳ ٍ ﻼﻧﺎ ﻭﹸﻓ ﹶ
ﹸﻓ ﹶ
ﺏ
ﻼﻧﺎ ﺑِﺎﻟﻨﺎﺭِ ،ﻭِﺇ ﱠﻥ ﺍﻟﻨﺎ ﺭ ﹶﻻ ﻳ ﻌ ﱢﺬ
ﻼﻧﺎ ﻭﹸﻓ ﹶ
ﺤ ﺮﻗﹸﻮﺍ ﹸﻓ ﹶ
ﺖ ﹶﺃ ﻣ ﺮﺗ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ
ﳋﺮﻭﺝ،ﹶﻓﻘﹶﺎ ﹶﻝِ»:ﺇﻧﻲ ﹸﻛﻨ ﹶﺃ ﺭ ﺩﻧﺎ ﺍ ﹸ
٣١
ِﺑﻬﺎ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ،ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﺧ ﹾﺬﺗﻤﻮ ﻫﻤﺎ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮ ﻫﻤﺎ«
- ٢٩ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﺕ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ) ( ١٠)(٤٤٨ /٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ) ١٨١٤٨)(١٥٢ /٩ﻭ( ١٨١٤٩
ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٣٠ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﺍﳌﻮﻃﺈ )(١٦٧ /٣
- ٣١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٩٥٤) (٤٩ /٤ﻣﻌﻠﻘﺎ ﻭﻫﻮ ﺻﺤﻴﺢ
٢٣
( ٥ﻣﺒﺎﻳﻌﺔ ﺍﳉﻴﺶ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻭﻋﺪﻡ ﺍﻟﻔﺮﺍﺭ:
ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺃﻥ ﻳﺒﺎﻳﻊ ﺃﻣﲑ ﺍﳉﻴﺶ ﺟﻨﺪﻩ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻗﺒﻴﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻟﻘﺘﺎﻝ،ﺗﺬﻛﲑﹰﺍ
ﳍﻢ ﲝﻖ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻣﻦ ﺑﺬﻝ ﺍﻟﻨﻔﺲ ﰲ ﺳﺒﻴﻠﻪ،ﻭﺣﻀﹰﺎ ﳍﻢ ﻋﻠﻰ ﻋﺪﻭﻩ ﺑﻌﺰﻡ ﻭﺗﺼﻤﻴﻢ
ﻭﻋﺪﻡ ﺗﺮﺩﺩ ﺃﻭ ﻴﺐ.
ﻓﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺒﺎﻳﻊ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﻣﻦ ﺃﻣﻮﺭ ﺍﻹﺳﻼﻡ،ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺒﻴﻌﺔ
ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﻌﺪﻭ:
ﺖ
ﺤ ﺤ ﺪﻳِﺒﻴ ِﺔ ﹶﺃﹾﻟﻔﹰﺎ ﻭﹶﺃ ﺭﺑ ﻊ ﻣِﺎﹶﺋ ﹰﺔ ،ﹶﻓﺒﺎﻳ ﻌﻨﺎ ﻩ ﻭ ﻋ ﻤ ﺮ ﺁ ِﺧ ﹲﺬ ِﺑﻴ ِﺪ ِﻩ ﺗ
ﻓ ﻌ ﻦ ﺟﺎِﺑ ٍﺮ،ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ﻳ ﻮ ﻡ ﺍﹾﻟ
ﺕ«.٣٢ ﺠ ﺮ ِﺓ ،ﻭ ِﻫ ﻲ ﺳ ﻤ ﺮ ﹲﺓ ،ﻭﻗﹶﺎ ﹶﻝ»:ﺑﺎﻳ ﻌﻨﺎ ﻩ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻧ ِﻔ ﺮ ،ﻭﹶﻟ ﻢ ﻧﺒﺎِﻳ ﻌ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻮ ِ
ﺸ
ﺍﻟ
ﺱ ﻳﺒﺎِﻳﻌﻮ ﹶﻥ ِﻟ ﻌ ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺣﻨ ﹶﻈﹶﻠ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﺑ ﻦ
ﳊ ﺮ ِﺓ،ﻭﺍﻟﻨﺎ ﻭ ﻋ ﻦ ﻋﺒﺎ ِﺩ ﺑ ِﻦ ﺗﻤِﻴ ٍﻢ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮ ﻡ ﺍ ﹶ
ﻚ ﹶﺃ ﺣﺪﺍ
ﺕ،ﻗﹶﺎ ﹶﻝ »:ﹶﻻ ﹸﺃﺑﺎِﻳ ﻊ ﻋﻠﹶﻰ ﹶﺫِﻟ ﺯﻳ ٍﺪ :ﻋﻠﹶﻰ ﻣﺎ ﻳﺒﺎِﻳ ﻊ ﺍﺑ ﻦ ﺣﻨ ﹶﻈﹶﻠ ﹶﺔ ﺍﻟﻨﺎﺱ؟ ﻗِﻴ ﹶﻞ ﹶﻟ ﻪ :ﻋﻠﹶﻰ ﺍ ﹶﳌ ﻮ ِ
٣٣
ﳊ ﺪﻳِﺒﻴ ﹶﺔ«
ﺑ ﻌ ﺪ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻭﻛﹶﺎ ﹶﻥ ﺷ ِﻬ ﺪ ﻣ ﻌ ﻪ ﺍ ﹸ
ﻱ ﺷ ﻲ ٍﺀ ﺑﺎﻳ ﻌﺘ ﻢ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻉ ”:ﻋﻠﹶﻰ ﹶﺃ
ﺴﹶﻠ ﻤ ﹶﺔ ﺑ ِﻦ ﺍ َﻷ ﹾﻛ ﻮ ِ
ﺖ ِﻟ
ﻭ ﻋ ﻦ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﻋﺒﻴ ٍﺪ،ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ
٣٤
ﺕ"ﳊ ﺪﻳِﺒﻴﺔِ؟ ﻗﹶﺎ ﹶﻝ :ﻋﻠﹶﻰ ﺍ ﹶﳌ ﻮ ِ
ﻳ ﻮ ﻡ ﺍ ﹸ
] ﺵ )ﺑﻌﺚ( ﺟﻴﺶ ﻭﻛﺎﻥ ﺃﻣﲑﻫﻢ ﲪﺰﺓ ﺑﻦ ﻋﻤﺮﻭ ﺍﻷﺳﻠﻤﻲ).ﻓﻼﻧﺎ ﻭﻓﻼﻧﺎ( ﳘﺎ ﻫﺒﺎﺭ ﺑﻦ ﺍﻷﺳﻮﺩ ﻭﺭﻓﻴﻘﻪ ﺍﻟﻠﺬﺍﻥ ﳔﺴﺎ ﺑﻌﲑ
ﺯﻳﻨﺐ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﻋﻨﺪ ﻫﺠﺮﺎ ﻓﺨﺎﻓﺖ ﻓﺄﺳﻘﻄﺖ ﲪﻠﻬﺎ ﻭﻣﺮﺿﺖ ﻣﻦ ﺫﻟﻚ[
- ٣٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٨٥٦) - ٦٧(١٤٨٣ /٣
] ﺵ )ﺃﻟﻔﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ( ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻟﻔﺎ ﻭﲬﺴﻤﺎﺋﺔ ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻟﻔﺎ ﻭﺛﻼﲦﺎﺋﺔ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ
ﺍﻟﺜﻼﺙ ﰲ ﺻﺤﻴﺤﻬﻤﺎ ﻭﺃﻛﺜﺮ ﺭﻭﺍﻳﺘﻬﻤﺎ ﺃﻟﻒ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ)ﲰﺮﺓ( ﻭﺍﺣﺪﺓ ﺍﻟﺴﻤﺮ ﻛﺮﺟﻞ ﺷﺠﺮ ﺍﻟﻄﻠﺢ)ﺑﺎﻳﻌﻨﺎﻩ ﻋﻠﻰ ﺃﻥ ﻻ ﻧﻔﺮ
ﻭﱂ ﻧﺒﺎﻳﻌﻪ ﻋﻠﻰ ﺍﳌﻮﺕ( ﻭﰲ ﺭﻭﺍﻳﺔ ﺳﻠﻤﺔ ﺃﻢ ﺑﺎﻳﻌﻮﻩ ﻳﻮﻣﺌﺬ ﻋﻠﻰ ﺍﳌﻮﺕ ﻭﻫﻮ ﻣﻌﲎ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﺎﺻﻢ ﻭﰲ
ﺭﻭﺍﻳﺔ ﳎﺎﺷﻊ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ﻭﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳉﻬﺎﺩ ﻭﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻭﻋﺒﺎﺩﺓ ﺑﺎﻳﻌﻨﺎ ﻋﻠﻰ ﺍﻟﺴﻤﻊ
ﻭﺍﻟﻄﺎﻋﺔ ﻭﺃﻥ ﻻ ﻧﻨﺎﺯﻉ ﺍﻷﻣﺮ ﺃﻫﻠﻪ ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﻏﲑ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﺍﻟﺼﱪ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ
ﲡﻤﻊ ﺍﳌﻌﺎﱐ ﻛﻠﻬﺎ ﻭﺗﺒﲔ ﻣﻘﺼﻮﺩ ﻛﻞ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﺎﻟﺒﻴﻌﺔ ﻋﻠﻰ ﺃﻥ ﻻ ﻧﻔﺮ ﻣﻌﻨﺎﻩ ﺍﻟﺼﱪ ﺣﱴ ﻧﻈﻔﺮ ﺑﻌﺪﻭﻧﺎ ﺃﻭ ﻧﻘﺘﻞ ﻭﻫﻮ ﻣﻌﲎ
ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﺍﳌﻮﺕ ﺃﻱ ﻧﺼﱪ ﻭﺇﻥ ﺁﻝ ﺑﻨﺎ ﺫﻟﻚ ﺇﱃ ﺍﳌﻮﺕ ﻻ ﺃﻥ ﺍﳌﻮﺕ ﻣﻘﺼﻮﺩ ﰲ ﻧﻔﺴﻪ ﻭﻛﺬﺍ ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﺃﻱ
ﻭﺍﻟﺼﱪ ﻓﻴﻪ ﻭﺍﷲ ﺃﻋﻠﻢ[
- ٣٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٤١٦٧)(١٢٥ /٥
- ٣٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٤١٦٩)(١٢٥ /٥
٢٤
ﻒ
ﺠ ﺮ ِﺓ،ﹶﻓﹶﻠﻤﺎ ﺧ
ﺸ
ﺖ ِﺇﻟﹶﻰ ِﻇ ﱢﻞ ﺍﻟ
ﺖ ﺍﻟﻨِﺒ ﻲ ،ﹸﺛ ﻢ ﻋ ﺪﹾﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ:ﺑﺎﻳ ﻌ
ﻭ ﻋ ﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﺭ ِ
ﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﻗﹶﺎ ﹶﻝ »:ﻭﹶﺃ ﻳﻀﺎ« ﺖ :ﹶﻗ ﺪ ﺑﺎﻳ ﻌ
ﻉ ﹶﺃ ﹶﻻ ﺗﺒﺎِﻳﻊ؟”ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ
ﺱ ﻗﹶﺎ ﹶﻝ»:ﻳﺎ ﺍﺑ ﻦ ﺍ َﻷ ﹾﻛ ﻮ ِ ﺍﻟﻨﺎ
ﻱ ﺷ ﻲ ٍﺀ ﹸﻛﻨﺘ ﻢ ﺗﺒﺎِﻳﻌﻮ ﹶﻥ ﻳ ﻮ ﻣِﺌﺬٍ؟ ﻗﹶﺎ ﹶﻝ :ﻋﻠﹶﻰ ﺴِﻠ ٍﻢ ﻋﻠﹶﻰ ﹶﺃ ﺖ ﹶﻟ ﻪ:ﻳﺎ ﹶﺃﺑﺎ ﻣ ﹶﻓﺒﺎﻳ ﻌﺘ ﻪ ﺍﻟﺜﱠﺎِﻧﻴ ﹶﺔ،ﹶﻓ ﹸﻘ ﹾﻠ
٣٥
ﺕ"ﺍ ﹶﳌ ﻮ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ »:ﺭ ﺟ ﻌﻨﺎ ِﻣ ﻦ ﺍﻟﻌﺎ ِﻡ ﺍ ﹸﳌ ﹾﻘِﺒ ِﻞ ﹶﻓﻤﺎ ﺍ ﺟﺘ ﻤ ﻊ ِﻣﻨﺎﻭ ﻋ ﻦ ﻧﺎِﻓ ٍﻊ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻋ ﻤ ﺮ ﺭ ِ
ﻱ ﺷ ﻲ ٍﺀ ﺖ ﻧﺎِﻓﻌﺎ :ﻋﻠﹶﻰ ﹶﺃ ﺴﹶﺄﹾﻟ ﺖ ﺭ ﺣ ﻤ ﹰﺔ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ«،ﹶﻓ
ﺤﺘﻬﺎ،ﻛﹶﺎﻧ ﺠ ﺮ ِﺓ ﺍﱠﻟﺘِﻲ ﺑﺎﻳ ﻌﻨﺎ ﺗ
ﺸ
ﺍﹾﺛﻨﺎ ِﻥ ﻋﻠﹶﻰ ﺍﻟ
٣٦
ﺼﺒ ِﺮ«
ﺑﺎﻳ ﻌ ﻬﻢ ،ﻋﻠﹶﻰ ﺍ ﹶﳌ ﻮﺕِ؟ ﻗﹶﺎ ﹶﻝ»:ﻻﹶ،ﺑ ﹾﻞ ﺑﺎﻳ ﻌ ﻬ ﻢ ﻋﻠﹶﻰ ﺍﻟ
ﻂﺸِ ﺴ ﻤ ِﻊ ﻭﺍﻟﻄﱠﺎ ﻋ ِﺔ ﻓِﻲ ﺍ ﹶﳌﻨ ﺖ،ﹶﻗﺎ ﹶﻝ»:ﺑﺎﻳ ﻌﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ﺍﻟ ﻭ ﻋ ﻦ ﻋﺒﺎ ﺩ ﹶﺓ ﺑ ِﻦ ﺍﻟﺼﺎ ِﻣ ِ
ﻑ ﻓِﻲ ﺍﻟﱠﻠ ِﻪ
ﳊ ﻖ ﺣﻴﹸﺜﻤﺎ ﹸﻛﻨﺎ ،ﹶﻻ ﻧﺨﺎ
ﻉ ﺍ َﻷ ﻣ ﺮ ﹶﺃ ﻫﹶﻠ ﻪ ،ﻭﹶﺃ ﹾﻥ ﻧﻘﹸﻮ ﻡ ﹶﺃ ﻭ ﻧﻘﹸﻮ ﹶﻝ ﺑِﺎ ﹶ
ﻭﺍ ﹶﳌ ﹾﻜ ﺮ ِﻩ ،ﻭﹶﺃ ﹾﻥ ﹶﻻ ﻧﻨﺎ ِﺯ
٣٧
ﹶﻟ ﻮ ﻣ ﹶﺔ ﹶﻻِﺋ ٍﻢ«
ﻭﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻭﻋﺒﺎﺩﺓ):ﺑﺎﻳﻌﻨﺎﻩ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺃ ﹼﻻ ﻧﻨﺎﺯﻉ ﺍﻷﻣﺮ ﺃﻫﻠﻪ -ﻛﻞ
ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻗﺎﻝ:ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺍﻟﺒﻴﻌﺔ
ﻋﻠﻰ ﺍﻟﺼﱪ( ]ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ﺍﳊﺪﻳﺚ ،٢٩٥٨ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ) [(١١٧/٦ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ):ﻗﹶﺎ ﹶﻝ
ﺕ ﻓﹶﺎﹾﻟﺒﻴ ﻌ ﹸﺔ ﻋﻠﹶﻰ ﺃﻥ ﻻ
ﺠ ﻤ ﻊ ﺍﹾﻟ ﻤﻌﺎِﻧ ﻲ ﹸﻛﱠﻠﻬﺎ ﻭﺗﺒﻴ ﻦ ﻣ ﹾﻘﺼﻮ ﺩ ﹸﻛ ﱢﻞ ﺍﻟ ﺮﻭﺍﻳﺎ ِ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ُﺀ ﻫ ِﺬ ِﻩ ﺍﻟ ﺮﻭﺍﻳ ﹸﺔ ﺗ
ﺼِﺒ ﺮ ﻭِﺇ ﹾﻥ
ﻱ ﻧ
ﺕ ﹶﺃ
ﺼﺒ ﺮ ﺣﺘﻰ ﻧ ﹾﻈ ﹶﻔ ﺮ ِﺑ ﻌ ﺪ ﻭﻧﺎ ﹶﺃ ﻭ ﻧ ﹾﻘﺘ ﹶﻞ ﻭ ﻫ ﻮ ﻣ ﻌﻨﻰ ﺍﹾﻟﺒﻴ ﻌ ِﺔ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻮ ِ ﻧ ِﻔ ﺮ ﻣ ﻌﻨﺎ ﻩ ﺍﻟ
ﻱ
ﺠﻬﺎ ِﺩ ﹶﺃ
ﺴ ِﻪ ﻭ ﹶﻛﺬﹶﺍ ﺍﹾﻟﺒﻴ ﻌ ﹸﺔ ﻋﻠﹶﻰ ﺍﹾﻟ ِ ﺕ ﻣ ﹾﻘﺼﻮ ﺩ ﻓِﻲ ﻧ ﹾﻔ ِ ﺕ ﻟﹶﺎ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤ ﻮ ﻚ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤ ﻮ ِ ﺁ ﹶﻝ ِﺑﻨﺎ ﹶﺫِﻟ
ﺼِﺒﺮﻭﺍ
ﲔ ﹶﺃ ﹾﻥ ﻳ
ﺴِﻠ ِﻤ
ﺸ ﺮ ِﺓ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺐ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺠ ﺼﺒ ﺮ ﻓِﻴ ِﻪ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺃ ﻭ ِﻝ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻳ ِ
ﻭﺍﻟ
- ٣٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٩٦٠)(٥٠ /٤
] ﺵ)ﺧﻒ ﺍﻟﻨﺎﺱ( ﻗﻞ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺒﺎﻳﻌﻮﻧﻪ ) .ﺃﻳﻀﺎ( ﻣﺮﺓ ﺃﺧﺮﻯ[
- ٣٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٢٩٥٨)(٥٠ /٤
] ﺵ )ﺍﳌﻘﺒﻞ( ﺍﻟﺬﻱ ﺑﻌﺪ ﻋﺎﻡ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ) .ﻓﻤﺎ ﺍﺟﺘﻤﻊ ﻣﻨﺎ ﺍﺛﻨﺎﻥ( ﻣﺎ ﻭﺍﻓﻖ ﻣﻨﺎ ﺭﺟﻼﻥ ﺃﺎ ﻫﻲ ﺍﻟﱵ ﺑﺎﻳﻌﻨﺎ ﲢﺘﻬﺎ ﺑﻞ
ﺧﻔﻲ ﻣﻜﺎﺎ ﻋﻠﻴﻨﺎ .ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺳﺒﺐ ﺧﻔﺎﺋﻬﺎ ﺃﻥ ﻻ ﻳﻔﺘﱳ ﺍﻟﻨﺎﺱ ﺎ ﳌﺎ ﺟﺮﻯ ﲢﺘﻬﺎ ﻣﻦ ﺍﳋﲑ ﻭﻧﺰﻭﻝ ﺍﻟﺮﺿﻮﺍﻥ ﻭﺍﻟﺴﻜﻴﻨﺔ
ﻭﻏﲑ ﺫﻟﻚ ﻓﻠﻮ ﺑﻘﻴﺖ ﻇﺎﻫﺮﺓ ﻣﻌﻠﻮﻣﺔ ﳋﻴﻒ ﺗﻌﻈﻴﻢ ﺍﻷﻋﺮﺍﺏ ﻭﺍﳉﻬﺎﻝ ﺇﻳﺎﻫﺎ ﻭﻋﺒﺎﺩﻢ ﺇﻳﺎﻫﺎ ﻓﻜﺎﻥ ﺧﻔﺎﺅﻫﺎ ﺭﲪﺔ ﻣﻦ ﺍﷲ
ﺗﻌﺎﱃ] .ﺷﺮﺡ ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﻣﺒﺎﻳﻌﺔ ﺍﻹﻣﺎﻡ ﺍﳉﻴﺶ.ﺯ[ )ﻛﺎﻧﺖ ﺭﲪﺔ ﻣﻦ ﺍﷲ( ﺃﻱ ﻛﺎﻧﺖ ﻣﻮﺿﻊ ﺭﲪﺔ ﺍﷲ
ﺗﻌﺎﱃ ﻭﳏﻞ ﺭﺿﻮﺍﻧﻪ ﻟﱰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺑﺬﻟﻚ[
- ٣٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٧١٩٩)(٧٧ /٩ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٠٩) - ٤١(١٤٧٠ /٣
٢٥
ﻚ ﻭﺻﺎ ﺭ
ﺴ ﺦ ﹶﺫِﻟ
ﻒ ﻛﹶﺎِﻓ ٍﺮ ﹸﺛ ﻢ ﻧ ِ
ﺼﺒ ﺮ ِﻟﹶﺄﹾﻟ ِ
ﻟِﻤِﺎﹶﺋ ٍﺔ ِﻣ ﻦ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭﻟﹶﺎ ﻳ ِﻔﺮﻭﺍ ِﻣﻨ ﻬ ﻢ ﻭ ﻋﻠﹶﻰ ﺍﹾﻟﻤِﺎﹶﺋ ِﺔ ﺍﻟ
ﺠ ﻤﻬﻮ ِﺭ ﹶﺃ ﱠﻥ ﺍﻟﹾﺂﻳ ﹶﺔ ﺐ ﻣﺼﺎﺑﺮﺓ ﺍﳌﺜﻠﲔ ﻓﻘﻂ ﻫﺬﺍ ﻣﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﺑﻦ ﻋﺒﺎﺱ ﻭﻣﺎﻟﻚ ﻭﺍﹾﻟ ﺍﹾﻟﻮﺍ ِﺟ
ﺠ ﺮ ﺩ ﺍﹾﻟ ﻌ ﺪ ِﺩ
ﺖ ِﺑ ﻤﻨﺴﻮ ﺧ ٍﺔ ﻭﺍ ﺧﺘﹶﻠﻔﹸﻮﺍ ﻓِﻲ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤ ﻌﺘﺒ ﺮ ﻣ
ﺴ
ﻣﻨﺴﻮ ﺧ ﹲﺔ ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﻭﻃﹶﺎﺋِ ﹶﻔ ﹲﺔ ﹶﻟﻴ
٣٨
ﺠ ﻤﻬﻮ ﺭ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳﺮﺍﻋﻰ ِﻟﻈﹶﺎ ِﻫ ِﺮ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ(ﻒ ﹶﺃ ﻡ ﻳﺮﺍﻋﻰ ﻭﺍﹾﻟ ﻀ ﻌ ِ
ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﻣﺮﺍﻋﺎ ِﺓ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓ ﻭﺍﻟ
ﺕ(
ﲔ ِﺑﺎﹶﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ).ﺑِﺎﻟﱠﺜﺒﺎ ِ
ﻭﰲ ﲢﻔﺔ ﺍﶈﺘﺎﺝ )":ﻭﻳ ﹾﺄ ﺧ ﹸﺬ ﺍﹾﻟﺒ ﻴ ﻌ ﹶﺔ( ﻋﹶﻠﻴ ِﻬ ﻢ ﻭ ِﻫ ﻲ ِﺑ ﹶﻔﺘ ِﺢ ﺍﹾﻟ ﻤ ﻮ ﺣ ﺪ ِﺓ ﺍﹾﻟﻴ ِﻤ
٣٩
ﺻ ﺢ ﻋﻨ ﻪ "- - ﻉ ﻓِﻴ ِﻬﻤﺎ ﹶﻛﻤﺎ ﺠﻬﺎ ِﺩ ﻭ ﻋ ﺪ ِﻡ ﺍﹾﻟ ِﻔﺮﺍ ِﺭ ِﻟﻠِﺎﺗﺒﺎ ِ
ﻋﻠﹶﻰ ﺍﹾﻟ ِ
( ٦ﺍﺗﻔﺎﻕ ﺍﻟﻐﺰﺍﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻋﻠﻰ ﺷﻌﺎﺭ ﳝﻴﺰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻏﲑﻫﻢ:
ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺃﻥ ﻳﺘﻔﻖ ﺍﺎﻫﺪﻭﻥ ﻋﻠﻰ ﻛﻠﻤﺔ ﺳﺮ ﻻ ﻳﻌﻠﻤﻬﺎ ﻏﲑﻫﻢ،ﺗﻜﻮﻥ ﺷﻌﺎﺭﹰﺍ ﳍﻢ
ﻟﻴﻤﻴﺰ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﻋﻨﺪﻣﺎ ﺗﻠﺘﻘﻲ ﺻﻔﻮﻓﻬﻢ ﺑﺼﻔﻮﻑ ﻋﺪﻭﻫﻢ ﺣﱴ ﻻ ﳜﺘﻠﻄﻮﺍ
ﺑﺎﳌﺸﺮﻛﲔ،ﻭﳜﺘﻠﻂ ﺍﳌﺸﺮﻛﻮﻥ ﻢ،ﻷﻥ ﲤﻴﻴﺰ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﳌﺸﺮﻛﲔ ﻓﻴﻪ ﻓﻮﺍﺋﺪ ﻋﻈﻴﻤﺔ
ﻣﻨﻬﺎ:ﻋﺪﻡ ﺍﺳﺘﻄﺎﻋﺔ ﺍﳌﺸﺮﻛﲔ ﺍﻻﺧﺘﻼﻁ ﻢ ﻟﻠﺘﺠﺴﺲ ﻋﻠﻴﻬﻢ،ﺃﻭ ﺍﻟﻐﺪﺭ ﻢ،ﻭﻣﻨﻬﺎ ﻋﺪﻡ
ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ﺧﻄﺄ ﻣﻨﻪ ﺃﻧﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺪﻭ.
ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ،ﻭﳍﺬﺍ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻌﻠﻢ ﺃﺻﺤﺎﺑﻪ ﻗﺒﻞ ﺃﻥ ﻳﻠﺘﻘﻲ ﻢ
ﺻ ﹾﻔ ﺮ ﹶﺓ ،ﻋ ﻤ ﻦ ﺳ ِﻤ ﻊ ﺍﻟﻨِﺒ ﻲ ﻳﻘﹸﻮ ﹸﻝِ”:ﺇ ﹾﻥ ﺑﻴﺘ ﹸﻜ ﻢ
ﺐ ﺑ ِﻦ ﹶﺃﺑِﻲ
ﺍﻟﻌﺪﻭ،ﺷﻌﺎﺭﹰﺍ ﺧﺎﺻﹰﺎ ﻢ،ﻓ ﻌ ﻦ ﺍ ﹸﳌ ﻬﱠﻠ ِ
٤٠
ﺼﺮﻭ ﹶﻥ " ﺍﻟ ﻌ ﺪ ﻭ،ﹶﻓﻘﹸﻮﻟﹸﻮﺍ:ﺣﻢ ﻟﹶﺎ ﻳﻨ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﺯ ﻣ ﻦ ﺍﻟﻨِﺒ ﻲ
ﺱ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ ”:ﹶﻏ ﺰ ﻭﻧﺎ ﻣ ﻊ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ﺭ ِ ﻭ ﻋ ﻦ ِﺇﻳﺎ ِ
٤١
ﺖ" ﺖ ﹶﺃ ِﻣ ﹶﻓﻜﹶﺎ ﹶﻥ ِﺷﻌﺎ ﺭﻧﺎ:ﹶﺃ ِﻣ
- ٣٨ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(٣ /١٣
- ٣٩ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻭﺣﻮﺍﺷﻲ ﺍﻟﺸﺮﻭﺍﱐ ﻭﺍﻟﻌﺒﺎﺩﻱ )(٢٣٨ /٩
- ٤٠ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) ( ١٦٨٢)(١٩٧ /٤ﺻﺤﻴﺢ
ﻂ ﺍﹾﻟﻤﺴﻠﻤﻮ ﹶﻥ ﺑﺎﻟﻌﺪﻭ،ﻓﻴﺠﻌ ﹸﻞ ﺍﻹﻣﺎ ﻡ ﻟ ﹾﻠﻤﺴﻠﻤﲔ ﺷﻌﺎﺭﺍ ﻳﻘﹸﻮﻟﹸﻮﻧ ﻪ ﻳﺘﻤﻴﺰﻭﻥ ِﺑ ِﻪ ﻋ ِﻦ ﻗﹶﺎ ﹶﻝ ﺍﻹِﻣﺎ ﻡ:ﻭﺇِﺫﺍ ﻭﻗﻊ ﺍﻟﺒﻴﺎﺕ،ﻭﺍ ﺧﺘﹶﻠ ﹶ
ﺍﹾﻟﻌﺪﻭ ،ﺭﻭِﻱ ﺃﹶﻥ ﺭﺳﻮﻝ ﺍﷲ ،ﻗﹶﺎ ﹶﻝ»:ﺇِﻥ ﺑﻴﺘﻜﹸﻢ ﺍﻟﻌﺪﻭ،ﹶﻓ ﹾﻠﻴﻜﹸﻦ ﺷﻌﺎﺭﻛﻢ ﺣﻢ ﻟﹶﺎ ﻳﻨﺼﺮﻭﻥ«.
ﷲ ﺗﻌﺎﻟﹶﻰ:ﺃﹶﻢ ﻟﹶﺎ ﻳﻨﺼﺮﻭﻥﹶ،ﻭﻗ ﺪ
ﺱ ﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ»:ﺣﻢ« ﺍﺳﻢ ﻣﻦ ﹶﺃﲰﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧ ﻪ ﻭﺗﻌﺎﻟﹶﻰ،ﹶﻓ ﹶﻜﹶﺄﻧ ﻪ ﺣﻠﻒ ﺑِﺎ ِ
ﺭﻭِﻱ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﻗﹶﺎ ﹶﻝ ﺃﻫﻞ ﺍﻟﺘ ﹾﻔﺴِﲑ ﻣﺜﻠﻪ ﻓِﻲ ﺣﻮﺍﻣﻴﻢ ﺍﹾﻟ ﹸﻘﺮﺁﻥ.ﻗﹶﺎ ﹶﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﹶﻛﺄﹶﻥ ﺍﹾﻟ ﻤﻌﲎ:ﺍﻟﻠ ﻬ ﻢ ﻟﹶﺎ ﻳﻨﺼﺮﻭﻥ ،ﻭﻋﻦ ﺃﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﳛﲕ
ﺖ ﻣﻦ ﻳ ﺮﻭِﻱ » ﺣ ﻢ«ِ،ﺑﻀﻢ ﺍﹾﻟﺤﺎﺀ
ﺠﺰﻭﻣﺎ،ﻭﲰﻌ
ﷲ ﺃﻋﻠﻢ،ﻟﹶﺎ ﻳﻨﺼﺮﻭﻥﹶ ،ﻭﻟﹶﻮ ﻛﹶﺎ ﹶﻥ ﺩﻋﺎﺀ ﹶﻟﻜﹶﺎ ﹶﻥ ﻣ
ﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ:ﻫﻮ ِﺇ ﺧﺒﺎﺭ ﻣ ﻌﻨﺎﻩ،ﻭﺍ ُ
ﻭﺗﺸﺪﻳﺪ ﺍﹾﻟﻤِﻴﻢ،ﺃﹶﻱ:ﹸﻗﻀِﻲ ﻭﹸﻗﺪﺭ.ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )(٥٢ /١١
٢٦
ﺱ ﺑ ﻦ ﺳﹶﻠ ﻤ ﹶﺔ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ»:ﹶﺃ ﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴﻨﺎ ﹶﺃﺑﺎ
ﻭ ﻋ ﻦ ِﻋ ﹾﻜ ِﺮ ﻣ ﹶﺔ ﺑ ِﻦ ﻋﻤﺎ ٍﺭ ،ﺣ ﺪﹶﺛﻨﺎ ِﺇﻳﺎ
ﻚ ﺍﻟﱠﻠﻴﹶﻠ ﹶﺔ
ﲔ ﹶﻓﺒﻴﺘﻨﺎ ﻫ ﻢ ﻧ ﹾﻘﺘﹸﻠ ﻬ ﻢ ،ﻭﻛﹶﺎ ﹶﻥ ِﺷﻌﺎ ﺭﻧﺎ ِﺗ ﹾﻠ
ﺸ ِﺮ ِﻛ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﹶﻓ ﻐ ﺰ ﻭﻧﺎ ﻧﺎﺳﺎ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺑ ﹾﻜ ٍﺮ ﺭ ِ
٤٢
ﲔ«
ﺸ ِﺮ ِﻛ ﺕ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻚ ﺍﻟﱠﻠﻴﹶﻠ ﹶﺔ ﺳﺒ ﻌ ﹶﺔ ﹶﺃ ﻫ ِﻞ ﹶﺃﺑﻴﺎ ٍ
ﺖ ِﺑﻴﺪِﻱ ِﺗ ﹾﻠ ﺖ« ﻗﹶﺎ ﹶﻝ ﺳﹶﻠ ﻤ ﹸﺔ»:ﹶﻓ ﹶﻘﺘ ﹾﻠ ﺖ ﹶﺃ ِﻣ
ﹶﺃ ِﻣ
ﺕ ﺭ ﺟﻠﹰﺎ ﹶﻓ ﹶﻘﺘ ﹾﻠﺘ ﻪ،ﹶﻓﻨ ﱠﻔﹶﻠﻨِﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻉ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ”:ﺑﺎ ﺭ ﺯ ﺱ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ِﻦ ﺍﹾﻟﹶﺄ ﹾﻛ ﻮ ِ ﻭ ﻋ ﻦ ِﺇﻳﺎ ِ
٤٣
ﺖ،ﻳ ﻌﻨِﻲ:ﺍ ﹾﻗﺘ ﹾﻞ "
،ﺳﹶﻠﺒﻪ،ﹶﻓﻜﹶﺎ ﹶﻥ ِﺷﻌﺎ ﺭﻧﺎ ﻣ ﻊ ﺧﺎِﻟ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ:ﹶﺃ ِﻣ
ﺏ ﻗﹶﺎ ﹶﻝ»:ﻛﹶﺎ ﹶﻥ ِﺷﻌﺎ ﺭ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ،ﻭ ِﺷﻌﺎ ﺭ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ ﻋ ﺒ ﺪ ﻭ ﻋ ﻦ ﺳ ﻤ ﺮ ﹶﺓ ﺑ ِﻦ ﺟﻨ ﺪ ٍ
٤٤
ﺍﻟ ﺮ ﺣ ﻤ ِﻦ«
ﺏﺻﺤﺎ ﺴﻴِﻠ ﻤ ﹶﺔ ﻛﹶﺎ ﹶﻥ:ﻳﺎ ﹶﺃ
ﺏ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮ ﻡ ﻣ ﺻﺤﺎ ِ ﻭ ﻋ ﻦ ِﻫﺸﺎ ِﻡ ﺑ ِﻦ ﻋ ﺮ ﻭ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﹶﺃ ﱠﻥ ِﺷﻌﺎ ﺭ ﹶﺃ
٤٥
ﺳﻮ ﺭ ِﺓ ﺍﹾﻟﺒ ﹶﻘ ﺮ ِﺓ"
ﻭﻳﻈﻬﺮ ﻣﻦ ﺍﳊﺪﻳﺜﲔ:ﺣﺪﻳﺚ ﺍﳌﻬﻠﺐ،ﻭﺣﺪﻳﺚ ﺳﻠﻤﺔ ﺃﻥ ﺍﻟﺸﻌﺎﺭ ﻛﺎﻥ ﳑﺎ ﻳﺪﺍﻭﻡ ﻋﻠﻴﻪ ﰲ
ﺍﻟﻐﺰﻭ.
(٧ﺗﻨﺸﻴﻂ ﺍﺎﻫﺪﻳﻦ ﺑﺎﻷﻧﺎﺷﻴﺪ:
ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﻣﺸﺎﺭﻛﺔ ﺍﻟﻘﺎﺋﺪ ﺟﻴﺸﻪ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻋﺪﺍﺩ ﻟﻘﺘﺎﻝ ﺍﻟﻌﺪﻭ ﻭﺍﻟﺘﺮﻭﻳﺢ
ﻋﻨﻬﻢ،ﺑﺘﺮﺩﻳﺪ ﺑﻌﺾ ﺍﻷﻧﺎﺷﻴﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺸﺠﻌﺔ ﻣﻊ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺬﻟﻚ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺟﻠﺐ
ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﺘﺸﺠﻴﻊ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﻬﻴﻴﺞ ﻋﻠﻰ ﺍﻟﻌﺪﻭ،ﻭﻣﺎ ﻭﺭﺩ ﻣﻦ ﻛﺮﺍﻫﺔ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻋﻨﺪ
ﺍﻟﻘﺘﺎﻝ ﻻ ﻳﻨﺎﰲ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻋﻨﺪ ﺍﻹﻋﺪﺍﺩ.
ﺏ ﺣﺘﻰ ﻭﺍﺭﻯ
ﻕ ﻭ ﻫ ﻮ ﻳﻨ ﹸﻘ ﹸﻞ ﺍﻟﺘﺮﺍ
ﳋﻨ ﺪ ِﺖ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮﻡ ﺍ ﹶ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ :ﺭﹶﺃﻳ ﻓ ﻌ ِﻦ ﺍﻟﺒﺮﺍ ِﺀ ﺭ ِ
ﺠ ﺰ ِﺑ ﺮ ﺟ ِﺰ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ "
ﺸ ﻌ ِﺮ ،ﻭ ﻫ ﻮ ﻳ ﺮﺗ ِ
ﺻ ﺪ ِﺭ ِﻩ ،ﻭ ﹶﻛﺎ ﹶﻥ ﺭ ﺟﻠﹰﺎ ﹶﻛِﺜ ﲑ ﺍﻟ ﺏ ﺷ ﻌ ﺮ ﺍﻟﺘﺮﺍ
ﺻﱠﻠﻴﻨﺎ
ﺼ ﺪ ﹾﻗﻨﺎ ﻭ ﹶﻻ
ﺖ ﻣﺎ ﺍ ﻫﺘ ﺪﻳﻨﺎ ...ﻭ ﹶﻻ ﺗ
ﺍﻟﱠﻠ ﻬ ﻢ ﹶﻟ ﻮ ﹶﻻ ﹶﺃﻧ
- ٤١ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٢٥٩٦)(٣٣ /٣ﺻﺤﻴﺢ
)ﺃﻣِﺖ،ﺃﻣِﺖ( ﺃﻣﺮ ﺑﺎﳌﻮﺕ،ﻭﻗﻮﻟﻪ:ﻳﺎ ﻣﻨﺺ،ﺗﺮﺧﻴﻢ ﻣﻨﺼﻮﺭ،ﲝﺬﻑ ﺍﻟﺮﺍﺀ ﻭﺍﻟﻮﺍﻭ،ﻭﺍﳌﺮﺍﺩ ﺍﻟﺘﻔﺎﺅﻝ ﺑﺎﻟﻨﺼﺮ،ﻣﻊ ﺣﺼﻮﻝ ﺍﻟﻐﺮﺽ
ﺑﺎﻟﺸﻌﺎﺭ،ﻷﻢ ﺟﻌﻠﻮﺍ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺑﻴﻨﻬﻢ ﻋﻼﻣﺔ ﻳﻌﺮﻑ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺎ،ﻷﺟﻞ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ.ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )(٥٧٣ /٢
- ٤٢ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٢٦٣٨)(٤٣ /٣ﺻﺤﻴﺢ
- ٤٣ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ) ( ٢٤٩٥)(١٥٩٢ /٣ﺻﺤﻴﺢ
- ٤٤ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٢٥٩٥)(٣٢ /٣ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ -ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ) (٣٤٢٦٤)(١٨٣ /١٨ﻓﻴﻪ ﺿﻌﻒ
- ٤٥ﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ) ( ٢٩٠٨)(٣٧٦ /٢ﺻﺤﻴﺢ ﻣﺮﺳﻞ
٢٧
ﺖ ﺍ َﻷ ﹾﻗﺪﺍ ﻡ ِﺇ ﹾﻥ ﹶﻻﹶﻗﻴﻨﺎ
ﹶﻓﹶﺄﻧ ِﺰﹶﻟ ﻦ ﺳﻜِﻴﻨ ﹰﺔ ﻋﹶﻠﻴﻨﺎ ...ﻭﹶﺛﺒ ِ
ِﺇ ﱠﻥ ﺍ َﻷ ﻋﺪﺍ َﺀ ﹶﻗ ﺪ ﺑ ﻐﻮﺍ ﻋﹶﻠﻴﻨﺎ ِ...ﺇﺫﹶﺍ ﹶﺃﺭﺍﺩﻭﺍ ِﻓﺘﻨ ﹰﺔ ﹶﺃﺑﻴﻨﺎ
٤٦
ﺻ ﻮﺗ ﻪ
ﻳ ﺮﹶﻓ ﻊ ِﺑﻬﺎ
ﺤ ِﻔﺮﻭ ﹶﻥ
ﷲ ﹶﻏﺪﺍ ﹰﺓ ﺑﺎ ِﺭ ﺩ ﹰﺓ،ﻭﺍﹾﻟ ﻤﻬﺎ ِﺟﺮﻭ ﹶﻥ ﻭﺍ َﻷﻧﺼﺎ ﺭ ﻳ
ﺝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺲ،ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﻕ،ﹶﻓﹶﻠﻤﺎ ﻧ ﹶﻈ ﺮ ِﺇﹶﻟﻴ ِﻬ ﻢ،ﻗﹶﺎ ﹶﻝ:ﺨﻨ ﺪ
ﺍﹾﻟ
ﻸ ﻧﺼﺎ ِﺭ ﻭﺍﹾﻟ ﻤﻬﺎ ِﺟ ﺮ ﻩ.
ﺶ ﺍﻵ ِﺧ ﺮ ِﺓ ...ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ِﻟ َ ﺶ ﻋﻴ ِﺇ ﱠﻥ ﺍﹾﻟ ﻌﻴ
ﹶﻓﹶﺄﺟﺎﺑﻮ ﻩ:
٤٧
ﺠﻬﺎ ِﺩ ﻣﺎ ﺑﻘِﻴﻨﺎ ﹶﺃﺑﺪﺍ.ﺤ ﻤﺪﺍ ...ﻋﻠﹶﻰ ﺍﹾﻟ ِ ﺤ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﺑﺎﻳﻌﻮﺍ ﻣ ﻧ
ﻗﺎﻝ ﺍﳊﺎﻓﻆ):ﻗﹶﻮﻟﻪ":ﺑﺎﺏ ﺍﻟ ﺮﺟﺰ ﻓِﻲ ﺍﳊﹶﺮﺏ ﻭﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓِﻲ ﺣﻔﺮ ﺍﳋﹶﻨﺪﻕ"ﺍﻟ ﺮﺟﺰ ِﺑﻔﹶﺘ ِﺢ
ﺼﺤِﻴﺢ،ﻭ ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﻟ ﻌﺮﺏ ﺑِﺎﺳﺘِﻌﻤﺎِﻟ ِﻪ ﻓِﻲ
ﺍﻟﺮﺍﺀ ﻭﺍﳉِﻴﻢ ﻭﺍﻟ ﺰﺍﻱ ﻣِﻦ ﺑﺤﻮ ِﺭ ﺍﻟﺸﻌﺮ ﻋﻠﹶﻰ ﺍﻟ
ﺍﳊﹶﺮﺏ ِﻟﻴﺰِﻳ ﺪ ﻓِﻲ ﺍﻟﻨﺸﺎﻁ ﻭﻳﺒﻌﺚ ﺍ ِﳍﻤﻢ.
ﻭﻓِﻴ ِﻪ ﺟﻮﺍﺯ ﺗ ﻤﺜﱡﻞ ﺍﻟﻨِﺒ ﻲ ِﺑﺸِﻌ ِﺮ ﻏﹶﲑﻩ.
ﻭﻓِﻴ ِﻪ ﺟﻮﺍﺯ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓِﻲ ﻋﻤﻞ ﺍﻟﻄﹼﺎﻋﺔ ِﻟﻴﻨﺸﻂ ﻧﻔﺴﻪ ﻭﻏﹶﲑﻩ.
ﻗﹶﻮﻟﻪ ﻫﻨﺎ ﻓِﻲ ﺣﺪِﻳﺚ ﺍﻟﺒﺮﺍﺀ ِﺇ ﱠﻥ ﺍﻟﻌِﺪﺍ ﻗﹶﺪ ﺑﻐﻮﺍ ﻋﻠﹶﻴﻨﺎ”ﻳﺄﺗِﻲ ﺍﻟﻜﹶﻼﻡ ﻋﻠﹶﻴ ِﻪ ﻓِﻲ ﻛِﺘﺎﺏ ﺍﻟﺘ ﻤﻨﻲ
ﺼﻨﻒ ﺃﹶﺷﺎ ﺭ ﻓِﻲ ﺍﻟﺘﺮ ﺟﻤﺔ ِﺑﻘﹶﻮِﻟ ِﻪ":ﻭﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓِﻲ ﺣﻔﺮ ﻋﻘِﺐ ﻛِﺘﺎﺏ ﺍﻷَﺣﻜﺎﻡ ﻭ ﹶﻛﹶﺄ ﱠﻥ ﺍ ﹸﳌ
ﻚ ﻓِﻴﻤﺎ ﺃﹶﺧ ﺮ ﺟ ﻪ
ﺼﺔ ﺑِﺤﺎﹶﻟ ِﺔ ﺍﻟﻘِﺘﺎﻝ،ﻭ ﹶﺫِﻟ
ﺍﳋﹶﻨﺪﻕ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﻛﹶﺮﺍﻫﺔ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓِﻲ ﺍﳊﹶﺮﺏ ﻣﺨﺘ
ﹶﺃﺑﻮ ﺩﺍ ﻭ ﺩ ﻣِﻦ ﹶﻃﺮِﻳﻖ ﻗﹶﻴﺲ ﺑﻦ ﻋﺒﺎﺩ ﻗﺎ ﹶﻝ":ﻛﺎ ﹶﻥ ﺃﹶﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﻳﻜ ﺮﻫﻮ ﹶﻥ ﺍﻟﺼﻮﺕ
ﻋِﻨﺪ ﺍﻟﻘِﺘﺎﻝ.٤٨.(.
ﺕ ﺣﺎ ﹶﻝ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﻭ ﹶﻛﹾﺜ ﺮ ﹶﺓ ﺼ ﻮ ِﺕ ِﻋﻨ ﺪ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ( ﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺭ ﹾﻓ ﻊ ﺍﻟ ﺼ ﻮ ﹶﻗ ﻮﹸﻟ ﻪ):ﻳ ﹾﻜ ﺮﻫﻮ ﹶﻥ ﺍﻟ
ﺖ ﺭﺑﻤﺎ ﻚ ﺍﹾﻟ ﻮ ﹾﻗ ِﺖ ﻓِﻲ ﹶﺫِﻟ ﺼﻮِﻳ ﻚ ﹶﺃ ﱠﻥ ﺍﻟﺘ ﺥ ﻣ ﹾﻜﺮﻭ ﻫ ﹲﺔ ،ﻭﹶﻟ ﻌ ﱠﻞ ﻭ ﺟ ﻪ ﹶﻛﺮﺍ ﻫِﺘ ِﻬ ﻢ ِﻟ ﹶﺬِﻟ ﺼﺮﺍ ِ ﻂ ﻭﺍﻟ ﺍﻟﱠﻠ ﻐ ِ
٤٩
ﺵ.
ﺠ ﹾﺄ ِ
ﻁ ﺍﹾﻟ
ﺕ ﻭ ِﺭﺑﺎ ِ
ﺖ ﹶﻓِﺈﻧ ﻪ ﺩﻟِﻴ ﹸﻞ ﺍﻟﱠﺜﺒﺎ ِ
ﻑ ﺍﻟﺼ ﻤ ِ ﺨﻠﹶﺎ ِ ﺸ ِﻞ ِﺑ ِ ﻉ ﻭﺍﹾﻟ ﹶﻔ ﺸ ِﻌﺮﺍ ﺑِﺎﹾﻟ ﹶﻔ ﺰ ِ
ﻛﹶﺎ ﹶﻥ ﻣ
- ٤٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٣٤)(٦٤ /٤
- ٤٧ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ -ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ) (٣٧٩٦٨)(٣٨٢ /٢٠ﺻﺤﻴﺢ
- ٤٨ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٦١ /٦
- ٤٩ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) (٢٨٧ /٧ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )(٢٢٩ /٧
٢٨
(٨ﺗﻘﺴﻴﻢ ﺍﳉﻴﺶ ﲢﺖ ﻧﻘﺒﺎﺀ
ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻠﻘﺎﺋﺪ ﺃﻥ ﻳﻜﻮﻥ ﺟﻴﺸﻪ ﻣﻨﻀﺒﻄﹰﺎ ﻣﻨﻈﻤﹰﺎ ﺗﻨﻈﻴﻤﹰﺎ ﳝﻜﻨﻪ ﻣﻦ ﺗﺒﻠﻴﻎ ﻣﺎ ﻳﺮﻳﺪ ﺗﺒﻠﻴﻐﻪ
ﺇﻳﺎﻫﻢ ﺑﺄﻗﺼﻰ ﺳﺮﻋﺔ ﳑﻜﻨﺔ،ﻛﻤﺎ ﺃﻧﻪ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺇﻗﻨﺎﻋﻬﻢ ﺑﺄﻣﺮ ﻣﺎ ﻣﻦ ﺃﻣﻮﺭ
ﺍﳊﺮﺏ،ﻭﻳﺼﻌﺐ ﺇﻗﻨﺎﻉ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ ﺣﺪﺓ ﻟﻜﺜﺮﻢ،ﻭﻗﺪ ﻳﻈﻬﺮ ﺑﻌﻀﻬﻢ ﺭﺿﺎﻩ ﲟﺎ ﻳﺄﻣﺮﻫﻢ
ﺑﻪ ﺍﻟﻘﺎﺋﺪ،ﻓﻴﻈﻦ ﺍﻟﻘﺎﺋﺪ ﺃﻥ ﺍﳉﻴﺶ ﻛﻠﻪ ﻗﺪ ﻭﺍﻓﻖ ﻋﻠﻰ ﺫﻟﻚ،ﻣﻊ ﺃﻥ ﺑﻌﻀﻬﻢ ﻗﺪ ﻳﻜﻮﻥ ﻏﲑ
ﺽ ﺑﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻭﻗﺖ ﻳﺼﻌﺐ ﺽ،ﻭﰲ ﺫﻟﻚ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﻄﺮ ﺍﻟﺬﻱ ﻗﺪ ﻳﻘﻊ ﳑﻦ ﱂ ﻳﺮ
ﺭﺍ ٍ
ﻓﻴﻪ ﺗﺪﺍﺭﻙ ﺍﻷﻣﺮ،ﻟﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻘﺴﻢ ﺍﻟﻘﺎﺋﺪ ﺍﳌﺴﻠﻢ ﺟﻨﺪﻩ ﺇﱃ ﳎﻤﻮﻋﺎﺕ ﻃﺒﻘﹰﺎ ﳌﺎ ﺗﻘﺘﻀﻴﻪ
ﺍﳌﺼﻠﺤﺔ،ﻭﻳﺆﻣﺮ ﻋﻠﻰ ﻛﻞ ﳎﻤﻮﻋﺔ ﻋﺮﻳﻔﹰﺎ ﺃﻭ ﻧﻘﻴﺒﺎ ﻳﻜﻮﻥ ﻣﺴﺌﻮ ﹰﻻ ﻋﻨﻬﻢ،ﻭﻋﻦ ﻃﺮﻳﻘﻪ ﺗﻜﻮﻥ
ﺍﻟﺒﻼﻏﺎﺕ ﻭﺍﻷﻭﺍﻣﺮ ﻭﺍﳌﺸﺎﻭﺭﺓ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ.
ﺴ ﻮ ﺭ ﺑ ﻦ ﳊ ﹶﻜ ِﻢ،ﻭﺍ ِﳌ
ﺏ،ﻗﹶﺎ ﹶﻝ :ﻭ ﺯ ﻋ ﻢ ﻋ ﺮ ﻭ ﹸﺓ،ﹶﺃ ﱠﻥ ﻣ ﺮﻭﺍ ﹶﻥ ﺑ ﻦ ﺍ ﹶ
ﻓﻔﻲ ﻏﺰﻭﺓ ﺣﻨﻴﻦ :ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎ ٍ
ﺴﹶﺄﻟﹸﻮ ﻩ ﹶﺃ ﹾﻥ ﻳ ﺮ ﺩ
ﲔ،ﹶﻓ ﺴِﻠ ِﻤ
ﲔ ﺟﺎ َﺀ ﻩ ﻭ ﹾﻓ ﺪ ﻫﻮﺍ ِﺯ ﹶﻥ ﻣ ﺨ ﺮ ﻣ ﹶﺔ،ﹶﺃ ﺧﺒﺮﺍ ﻩ:ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﻡ ِﺣ
ﻣ
ﺻ ﺪﹸﻗ ﻪ،ﻓﹶﺎ ﺧﺘﺎﺭﻭﺍ
ﺚ ِﺇﹶﻟ ﻲ ﹶﺃ
ﳊﺪِﻳ ِ
ﺐﺍﹶ ِﺇﹶﻟﻴ ِﻬ ﻢ ﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ ﻭ ﺳﺒﻴ ﻬ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ”:ﹶﺃ ﺣ
ﺖ ِﺑ ِﻬ ﻢ " ،ﻭﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺖ ﺍ ﺳﺘ ﹾﺄﻧﻴ
ﺴﺒ ﻲ ،ﻭِﺇﻣﺎ ﺍﳌﹶﺎ ﹶﻝ ،ﻭﹶﻗ ﺪ ﹸﻛﻨ
ِﺇ ﺣﺪﻯ ﺍﻟﻄﱠﺎِﺋ ﹶﻔﺘﻴ ِﻦِ:ﺇﻣﺎ ﺍﻟ
ﻒ ،ﹶﻓﹶﻠﻤﺎ ﺗﺒﻴ ﻦ ﹶﻟ ﻬ ﻢ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻏﻴ ﺮ
ﲔ ﹶﻗ ﹶﻔ ﹶﻞ ِﻣ ﻦ ﺍﻟﻄﱠﺎِﺋ ِ
ﺸ ﺮ ﹶﺓ ﹶﻟﻴﹶﻠ ﹰﺔ ِﺣ
ﻀ ﻊ ﻋ
ﺍﻧﺘ ﹶﻈ ﺮ ﻫ ﻢ ِﺑ
ﺨﺘﺎ ﺭ ﺳﺒﻴﻨﺎ،ﹶﻓﻘﹶﺎ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺭﺍ ﺩ ِﺇﹶﻟﻴ ِﻬ ﻢ ِﺇﻟﱠﺎ ِﺇ ﺣﺪﻯ ﺍﻟﻄﱠﺎِﺋ ﹶﻔﺘﻴ ِﻦ،ﻗﹶﺎﻟﹸﻮﺍ:ﹶﻓِﺈﻧﺎ ﻧ
ﲔ ،ﹶﻓﹶﺄﹾﺛﻨﻰ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑﻤﺎ ﻫ ﻮ ﹶﺃ ﻫﹸﻠ ﻪ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﹶﺃﻣﺎ ﺑ ﻌ ﺪ ،ﹶﻓِﺈ ﱠﻥ ِﺇ ﺧﻮﺍﻧ ﹸﻜ ﻢ ﻫ ﺆ ﹶﻻ ِﺀ ﹶﻗ ﺪ ﺟﺎﺀُﻭﻧﺎ ﺴِﻠ ِﻤ
ﺍ ﹸﳌ
ﻚ ﹶﻓ ﹾﻠﻴ ﹾﻔ ﻌ ﹾﻞ ،ﻭ ﻣ ﻦﺐ ِﺑ ﹶﺬِﻟ
ﺐ ِﻣﻨ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﻳ ﹶﻄﻴ
ﺖ ﹶﺃ ﹾﻥ ﹶﺃ ﺭ ﺩ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺳﺒﻴ ﻬ ﻢ،ﹶﻓ ﻤ ﻦ ﹶﺃ ﺣ
ﲔ ،ﻭِﺇﻧﻲ ﹶﻗ ﺪ ﺭﹶﺃ ﻳ
ﺗﺎِﺋِﺒ
ﺐ ِﻣﻨ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺣ ﱢﻈ ِﻪ ﺣﺘﻰ ﻧ ﻌ ِﻄﻴ ﻪ ِﺇﻳﺎ ﻩ ِﻣ ﻦ ﹶﺃ ﻭ ِﻝ ﻣﺎ ﻳﻔِﻲ ُﺀ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻨﺎ ﹶﻓ ﹾﻠﻴ ﹾﻔ ﻌ ﹾﻞ« ﹶﺃ ﺣ
ﻚ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻬ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ»:ﺇﻧﺎ ﹶﻻ ﻧ ﺪﺭِﻱ ﻣ ﻦ ﺱ :ﹶﻗ ﺪ ﹶﻃﻴﺒﻨﺎ ﹶﺫِﻟ
ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﺎ
ﻚ ِﻣ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ﹾﺄ ﹶﺫ ﹾﻥ،ﻓﹶﺎ ﺭ ِﺟﻌﻮﺍ ﺣﺘﻰ ﻳ ﺮﹶﻓﻌﻮﺍ ِﺇﹶﻟﻴﻨﺎ ﻋ ﺮﻓﹶﺎ ﺅ ﹸﻛ ﻢ ﹶﺃ ﻣ ﺮ ﹸﻛ ﻢ« ﹶﻓ ﺮ ﺟ ﻊ
ﹶﺃ ِﺫ ﹶﻥ ِﻣﻨ ﹸﻜ ﻢ ﻓِﻲ ﹶﺫِﻟ
ﺱ ،ﹶﻓ ﹶﻜﱠﻠ ﻤ ﻬ ﻢ ﻋ ﺮﻓﹶﺎ ﺅ ﻫ ﻢ،ﹸﺛ ﻢ ﺭ ﺟﻌﻮﺍ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓﹶﺄ ﺧﺒ ﺮﻭ ﻩ:ﹶﺃﻧ ﻬ ﻢ ﹶﻗ ﺪ ﹶﻃﻴﺒﻮﺍ ﺍﻟﻨﺎ
ﻭﹶﺃ ِﺫﻧﻮﺍ".٥٠
- ٥٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٣٠٧)(١٠٠ /٣
] ﺵ )ﻭﻓﺪ( ﺍﻟﺬﻳﻦ ﻳﻘﺼﺪﻭﻥ ﺍﻷﻣﺮﺍﺀ ﻟﺰﻳﺎﺭﺓ ﻭﻏﲑ ﺫﻟﻚ ﻧﻴﺎﺑﺔ ﻋﻦ ﻗﻮﻣﻬﻢ) .ﻫﻮﺍﺯﻥ( ﻗﺒﻴﻠﺔ ﻣﻦ ﺧﺰﺍﻋﺔ) .ﺳﺒﻴﻬﻢ( ﻣﺎ ﺃﺧﺬ
ﻣﻨﻬﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻭﻻﺩ) .ﺃﺻﺪﻗﻪ( ﺍﻟﺬﻱ ﻳﻮﺍﻓﻖ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻮﺍﻗﻊ) .ﺍﻟﻄﺎﺋﻔﺘﲔ( ﺍﳌﺎﻝ ﺃﻭ ﺍﻟﺴﱯ) .ﺍﺳﺘﺄﻧﻴﺖ ﻢ( ﺍﻧﺘﻈﺮﺕ
٢٩
ﺱ"،ﺑِﺎﳌﹸﻬ ﻤﹶﻠ ِﺔ ﻭﺍﻟﻔﺎﺀ ﺟﻤﻊ ﻋﺮِﻳﻒ ﺑِﻮﺯ ِﻥ ﻋﻈِﻴﻢ،ﻭﻫﻮ ﺍﻟﻘﺎﺋِﻢ
ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ"):ﺑﺎﺏ ﺍﻟ ﻌﺮﻓﺎﺀ ﻟِﻠﻨﺎ ِ
ﻀ ﻢ ﹶﻓﺄﹶﻧﺎ ﻋﺎﺭِﻑ
ﻀ ﻢ ﻭﺑِﺎﻟﻔﹶﺘ ِﺢ ﻋﻠﹶﻰ ﺍﻟﻘﹶﻮﻡ ﺃﹶﻋﺮﻑ ﺑِﺎﻟ ِﺑﺄﹶﻣ ِﺮ ﻃﺎِﺋﻔﹶﺔ ِﻣ ﻦ ﺍﻟﻨﺎﺱ ﻣِﻦ ﻋﺮﻓﺖ ﺑِﺎﻟ
ﻚ ِﻟﻜﹶﻮِﻧ ِﻪ ﻳﺘ ﻌﺮﻑ ﹸﺃﻣﻮﺭﻫﻢ
ﻭ ﻋﺮِﻳﻒ،ﹶﺃﻱ ﻭﻟﱢﻴﺖ ﺃﹶﻣﺮ ﺳِﻴﺎﺳﺘﻬﻢ ﻭﺣِﻔﻆ ﹸﺃﻣﻮﺭﻫﻢ،ﻭ ﺳ ﻤ ﻲ ِﺑ ﹶﺬِﻟ
ﺣﺘﻰ ﻳ ﻌﺮﻑ ﺑِﻬﺎ ﻣﻦ ﻓﹶﻮﹶﻗ ﻪ ﻋِﻨ ﺪ ﺍﻻﺣﺘِﻴﺎﺝ.ﻭﻗِﻴ ﹶﻞ ﺍﻟ ﻌﺮِﻳﻒ ﺩﻭ ﹶﻥ ﺍﳌﹶﻨﻜِﺐ ﻭﻫﻮ ﺩﻭ ﹶﻥ ﺍ َﻷﻣِﲑ.٥١(.
ﻭﺗﺮﺑﺼﺖ) .ﺑﻀﻊ( ﻣﻦ ﺛﻼﺙ ﺇﱃ ﺗﺴﻊ) .ﻗﻔﻞ( ﺭﺟﻊ) .ﻳﻄﻴﺐ ﺑﺬﻟﻚ( ﻳﺮﺩ ﺍﻟﺴﱯ ﳎﺎﻧﺎ ﺑﺮﺿﺎ ﻧﻔﺴﻪ ﻭﻃﻴﺐ ﻗﻠﺒﻪ) .ﺣﻈﻪ(
ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺴﱯ) .ﻳﻔﻲﺀ( ﻣﻦ ﺍﻟﻔﻲﺀ ﻭﻫﻮ ﻣﺎ ﳛﺼﻞ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺃﻣﻮﺍﻝ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻏﲑ ﺣﺮﺏ ﻭﻻ ﺟﻬﺎﺩ ﻭﺃﺻﻞ ﺍﻟﻔﻲﺀ
ﺍﻟﺮﺟﻮﻉ ﻓﻜﺄﻥ ﺍﳌﺎﻝ ﰲ ﺍﻷﺻﻞ ﺣﻖ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺴﻠﻤﲔ ﻓﺮﺟﻊ ﺇﻟﻴﻬﻢ ﺑﻌﺪ ﻣﺎ ﺣﺎﺯﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺑﻐﲑ ﺍﺳﺘﺤﻘﺎﻕ) .ﻳﺮﻓﻊ ﺇﻟﻴﻨﺎ
ﻋﺮﻓﺎﺅﻛﻢ ﺃﻣﺮﻛﻢ( ﲨﻊ ﻋﺮﻳﻒ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺃﻣﺮ ﺍﻟﻘﻮﻡ ﻭﺃﺣﻮﺍﳍﻢ ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻘﺼﻲ ﻋﻦ ﺣﺎﳍﻢ ﻭﻣﻌﺮﻓﺔ
ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﺳﺘﻄﺎﺑﺔ ﻧﻔﻮﺳﻬﻢ[
ﺐ ﹸﻗ ﹾﻠﺖ،ﹶﺃ ﻭ ﻋﻠﹶﻰﺴﺒ ﻲ ﻭِﺇﻣﺎ ﺍﹾﻟﻤﺎ ﹶﻝ( ﻗﹶﺎﻝﹶ ﺍﻟﻄﱢﻴِﺒ ﻲ ﺟ ﻌ ﹶﻞ ﺍﹾﻟﻤﺎ ﹶﻝ ﻃﹶﺎِﺋ ﹶﻔ ﹰﺔ ِﺇﻣﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﺠﺎﺯِ،ﹶﺃ ﻭ ﻋﻠﹶﻰ ﺍﻟﺘ ﻐﻠِﻴ ِ )ِﺇ ﺣﺪﻯ ﺍﻟﻄﱠﺎِﺋ ﹶﻔﺘﻴ ِﻦ ِﺇﻣﺎ ﺍﻟ
ﻱ ﺍﻟﻄﱠﺎِﺋ ﹶﻔ ﹸﺔ ِﻣ ﻦ
ﺠ ﻮ ﻫ ِﺮ
ﻒ ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﺸ ﻲ ِﺀ ﺍﹾﻟﻘِ ﹾﻄ ﻌ ﹸﺔ ِﻣﻨﻪ،ﹶﺃ ِﻭ ﺍﹾﻟﻮﺍ ِﺣ ﺪ ﹶﻓﺼﺎ ِﻋﺪﺍ،ﹶﺃ ﻭ ِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄﹾﻟ ِ
ﺱ ﺍﻟﻄﱠﺎِﺋ ﹶﻔ ﹸﺔ ِﻣ ﻦ ﺍﻟ
ﺍﹾﻟ ﻤﺸﺎ ﹶﻛﹶﻠ ِﺔ ﹶﻟ ِﻜ ﻦ ﻓِﻲ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ
ﺖﻒ ِﻟ ﻤ ﻦ ﻳﺪﻭ ﺭ ﺣ ﻮ ﹶﻝ ﺍﹾﻟﺒﻴ ِ ﺸ ﻲ ِﺀ ﻭ ِﻣﻨ ﻪ ﺍﻟﻄﱠﺎِﺋ
ﺸ ﻲ ﺣ ﻮ ﹶﻝ ﺍﻟ ﻑ ﺍﹾﻟ ﻤ ﺐ ﺍﻟ ﱠﻄﻮﺍ ِ ﺸ ﻲ ِﺀ ِﻗ ﹾﻄ ﻌ ﹲﺔ ِﻣﻨ ﻪ ﹶﻓﻠﹶﺎ ﻣﺠﺎ ﺯ ﻭﻳ ﺆﻳ ﺪ ﻩ ﹶﻛﻠﹶﺎ ﻡ ﺍﻟﺮﺍ ِﻏ ِ
ﺍﻟ
ﺨﺘﺎ ﺭ
ﺸ ﻲ ِﺀ ﺍﹾﻟ ِﻘ ﹾﻄ ﻌ ﹸﺔ ِﻣﻨ ﻪ )ﻗﹶﺎﻟﹸﻮﺍ ﹶﻓِﺈﻧﺎ ﻧ
ﺱ ﺟﻤﺎ ﻋ ﹲﺔ ِﻣﻨ ﻬ ﻢ ﻭ ِﻣ ﻦ ﺍﻟ
ﺨﻴﺎ ِﻝ ﻭﺍﹾﻟﺤﺎ ِﺩﹶﺛ ِﺔ ﻭ ﹶﻏﻴ ِﺮﻫﺎ ﻭﺍﻟﻄﱠﺎِﺋ ﹶﻔ ﹸﺔ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﻒ ِﻟ ﹾﻠ
ﻭ ِﻣﻨ ﻪ ﺍ ﺳﺘ ِﻌ ﲑ ﺍﻟﻄﱠﺎِﺋ
ﻱ ﺧﻄِﻴﺒﺎ ﺳﺒﻴﻨﺎ( ﹶﻓِﺈﻧ ﻪ ﹶﺃ ﻋ ﺰ ِﻣ ﻦ ﺍﹾﻟﻤﺎ ِﻝ ﻣ ﻊ ﹶﺃ ﱠﻥ ﻓِﻲ ﺳﺒِﻴ ِﻬ ﻢ ﺍﻟﹾﻌﺎ ﺭ ﻭ ِﻣ ﻦ ﹶﺃ ﻣﺜﹶﺎِﻟ ِﻬ ﻢ ﺍﻟﻨﺎ ﺭ ﻭﻟﹶﺎ ﺍﹾﻟﻌﺎ ﺭ )ﹶﻓﻘﹶﺎ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ (- -؛ ﹶﺃ
ﻱ
ﺠﻤﺎِﻟ ِﻪ ﻭ ﹶﻛﻤﺎِﻟ ِﻪ )ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃﻣﺎ ﺑ ﻌ ﺪ( ؛ ﹶﺃ
ﻱ ِﺑﻤﺎ ﻳﻠِﻴ ﻖ ِﻟ
ﺼ ِﻞ )ﹶﻓﹶﺄﹾﺛﻨﻰ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑﻤﺎ ﻫ ﻮ ﹶﺃ ﻫﹸﻠ ﻪ( ؛ ﹶﺃ ﻭﺍ ِﻋﻈﹰﺎ ﻭﹶﻟ ﻌ ﱠﻞ ِﺇﻋﺎ ﺩﺗ ﻪ ِﻟﻄﹸﻮ ِﻝ ﺍﹾﻟ ﹶﻔ
ﺸ ﺮ ِﻙ
ﻱ ِﻣ ﻦ ﺍﻟ ﲔ( ؛ ﹶﺃ ﺐ )ﺟﺎﺀُﻭﺍ ﺗﺎِﺋِﺒ ﺴ ِ ﻱ ﻓِﻲ ﺍﻟﺪﻳﻦِ،ﹶﺃ ﻭ ﻓِﻲ ﺍﻟﻨ ﺠﺰِﻳ ِﻞ )ﹶﻓِﺈ ﱠﻥ ِﺇ ﺧﻮﺍﻧ ﹸﻜ ﻢ( ؛ ﹶﺃ ﺤ ﻤ ِﺪ ﺍﹾﻟ ﺠﻤِﻴ ِﻞ ﻭﺍﹾﻟ ﺑ ﻌ ﺪ ﺍﻟﱠﺜﻨﺎ ِﺀ ﺍﹾﻟ
ﻱ ﺟﻤِﻴ ﻌ ﻪ ِﺇﹶﻟﻴ ِﻬ ﻢ )ﹶﻓ ﻤ ﻦ ﻱ )ﹶﺃ ﹾﻥ ﹶﺃ ﺭ ﺩ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺳﺒﻴ ﻬ ﻢ( ؛ ﹶﺃ
ﺖ( ِﻣ ﻦ ﺍﻟ ﺮﹾﺃ ِ
ﲔ ﻣﻨﻘﹶﺎﺩِﻳ ﻦ ) ﻭِﺇﻧﻲ ﹶﻗ ﺪ ﺭﹶﺃﻳ
ﺴِﻠ ِﻤ
ﺼﻴ ِﺔ ﻣ
ﲔ ﻋ ِﻦ ﺍﹾﻟ ﻤ ﻌ ِﺭﺍ ِﺟ ِﻌ
ﺸﺪِﻳ ِﺪ ﺸﻴ ِﺦ ﻫ ﻮ ِﺑ ﹶﻔﺘ ِﺢ ﺍﻟﻄﱠﺎ ِﺀ ﺍﹾﻟ ﻤ ﻬ ﻤﹶﻠ ِﺔ ﻭﺗ
ﺴﺒ ﻲ ﻳ ﻌﻨِﻲ ﺭ ﺩ ﻩ ﻗﹶﺎ ﹶﻝ ِﻣ ﲑ ﻙ ﻧﺎِﻗﻠﹰﺎ ﻋ ِﻦ ﺍﻟ ﻱ ﺍﻟ ﻚ( ؛ ﹶﺃ ِ ﺐ ﹶﺫِﻟ ﺐ ِﻣﻨ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﻳ ﹶﻄﻴ ﹶﺃ ﺣ
ﻚ ِﺇﺷﺎ ﺭ ﹲﺓ ِﺇﻟﹶﻰ ﻣﺎ ﺭﺃﹶﻯ ﺍﻟﻨِﺒ ﻲ - ﺽ )ﹶﻓ ﹾﻠﻴ ﹾﻔ ﻌ ﹾﻞ( ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ ﹶﺫِﻟ ﺴ ِﻪ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﻋ ﻮ ٍ ﺐ ﻧ ﹾﻔ ِ
ﻱ ﻳ ﻌ ِﻄﻴ ﻪ ﻋ ﻦ ﻃِﻴ ِ ﺤﺘﺎِﻧﻴ ِﺔ ﺍﹾﻟ ﻤ ﹾﻜﺴﻮ ﺭ ِﺓ ؛ ﹶﺃ
ﺍﻟﺘ
ﺐ
ﻒ ) ﻭ ﻣ ﻦ ﹶﺃ ﺣ
ﺨﻔِﻴ ِﺐ ﺑِﺎﻟﺘ ﺴ ِﻪ ﺍﻟ ﺮ ﺩ ﺍﻫـ .ﻭﻇﹶﺎ ِﻫ ﺮ ﻩ ﹶﺃ ﹾﻥ ﻳﻄِﻴ ﺐ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِﺴﺒ ِﻲ ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ ﻣ ﻦ ﻳ ﹶﻄﻴ ﻱ ﻭ ﻫ ﻮ ﺭ ﺩ ﺍﻟ ِ -ﻣ ﻦ ﺍﻟ ﺮﹾﺃ ِ
ﺿ ﻪ ) ِﻣ ﻦ
ﻱ ِﻋ ﻮ
ﺐ ) ﺣﺘﻰ ﻧ ﻌ ِﻄﻴ ﻪ ؛ ِﺇﻳﺎ ﻩ( ؛ ﹶﺃ ﻱ ﻧﺼِﻴِﺒ ِﻪ ﻭﹶﺃﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳﺪﻭ ﻡ ﻋﻠﹶﻰ ﺣ ﱢﻈ ِﻪ ِﻟﹶﺄ ﺟِﻠ ِﻪ ﹶﻓﻴﺘ ﺮﱠﻗ ِﻣﻨ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺣ ﱢﻈ ِﻪ( ؛ ﹶﺃ
ﺱ( ؛ ﺝ )ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﺎ
ﺨﺮﺍ ِ
ﺠ ﺰﻳ ِﺔ ﻭﺍﹾﻟ ﺏ ﻛﹶﺎﹾﻟ ِ ﺤ ﺮ ِ
ﹶﺃ ﻭ ِﻝ ﻣﺎ ﻳﻔِﻲ ُﺀ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻨﺎ( ِﻣ ﻦ ﺍﹾﻟِﺈﻓﹶﺎ َﺀ ِﺓ )ﹶﻓ ﹾﻠﻴ ﹾﻔ ﻌ ﹾﻞ( ﻭﺍﹾﻟ ﹶﻔ ﻲ ُﺀ ﻣﺎ ﹸﺃ ِﺧ ﹶﺬ ِﻣ ﻦ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ِﺑ ﻐﻴ ِﺮ ﺍﹾﻟ
ﻱ ﺍﻟ ﺮ ﺩ )ﻳﺎ ﺭﺳﻮ ﹶﻝ ﻚ( ؛ ﹶﺃ ِ ﺸﺪِﻳ ِﺪ ﺍﹾﻟﻴﺎ ِﺀ ﻭ ﺳﻜﹸﻮ ِﻥ ﺍﹾﻟﺒﺎ ِﺀ ) ﹶﺫِﻟ
ﻀ ﻬ ﻢ ِﻣﻤﺎ ﺑﻴﻨ ﻬﻢ،ﹶﺃ ﻭ ﹸﻛﱡﻠ ﻬ ﻢ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﺗ ﻤﻴِﻴ ٍﺰ )ﹶﻗ ﺪ ﹶﻃﻴﺒﻨﺎ( ِﺑﺘ
ﻱ ﺑ ﻌ
ﹶﺃ
ﻚ ﺍﻟ ﺮ ﺩ ) ِﻣ ﻤ ﻦ ﹶﻟ ﻢ
ﺿ ﻲ ﹶﺫِﻟ
ﻱ ﺭ ِ
ﻕ ) ﻣ ﻦ ﹶﺃ ِﺫ ﹶﻥ ِﻣﻨ ﹸﻜ ﻢ( ؛ ﹶﺃ ﻱ ِﺑ ﹶﻄﺮِﻳ ِﻖ ﺍﻟِﺎ ﺳِﺘ ﻐﺮﺍ ِ
ﺍﻟﱠﻠﻪِ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ:- -ﺇﻧﺎ ﻟﹶﺎ ﻧ ﺪﺭِﻱ(:ﹶﺃ
ﺼﺤﺎﺑ ﹶﺔ ﻓِﻲ ﺭ ﺩ ﻱ ﹶﻟ ﻢ ﻳ ﺮﺽ،ﹶﺃ ﻭ ﻣ ﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻨﺎ ِﻣ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﻗﹶﺎﻝﹶ ﺍﹾﻟ ﻤ ﹾﻈ ِﻬ ﺮ ﻭِﺇﻧﻤﺎ ﺍ ﺳﺘ ﹾﺄ ﹶﺫ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﺍﻟ ﻳ ﹾﺄ ﹶﺫ ﹾﻥ( ؛ ﹶﺃ
ﺳﺒِﻴ ِﻬ ﻢ ؛ ِﻟﹶﺄ ﱠﻥ ﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ ﻭ ﺳﺒﻴ ﻬ ﻢ ﺻﺎ ﺭ ِﻣ ﹾﻠﻜﹰﺎ ِﻟ ﹾﻠ ﻤﺠﺎ ِﻫﺪِﻳ ﻦ ﻭﻟﹶﺎ ﻳﺠﻮ ﺯ ﺭ ﺩ ﻣﺎ ﻣﹶﻠﻜﹸﻮﺍ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ ِﻬ ﻢ )ﻓﹶﺎ ﺭ ِﺟﻌﻮﺍ ﺣﺘﻰ ﻳ ﺮﹶﻓ ﻊ ﻋ ﺮﻓﹶﺎ ﺅ ﹸﻛ ﻢ(
ﻱ ﺗ ﹾﻔﺼِﻴﹶﻠ ﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ:ﺍﻟﻈﱠﺎ ِﻫ ﺮ ﹶﺃ ﱠﻥ ﺣﺘﻰ ﻫﺎ ﻫﻨﺎ ﹶﻏﻴ ﺮ ﺣﺘﻰ ﺍﻟﺴﺎِﺑ ﹶﻘ ِﺔ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ﻣﺎ ﻱ ﺭ ﺅﺳﺎ ﺅ ﹸﻛ ﻢ ﻭﻧ ﹶﻘﺒﺎ ﺅ ﹸﻛ ﻢ )ﹶﺃ ﻣ ﺮ ﹸﻛ ﻢ( ؛ ﹶﺃ ؛ ﹶﺃ
ﺖ ﺍﹾﻟِﺈِﺑ ﹸﻞ ﺣﺘﻰ ﻳﺠِﻲ َﺀ ﺴﺘ ﹾﻘﺒ ﹸﻞ ﻭ ِﻫ ﻲ ِﺑ ﻤ ﻌﻨﻰ ﹶﻛ ﻲ ﻭ ﻫ ِﺬ ِﻩ ﻣﺎ ﺑ ﻌ ﺪﻫﺎ ﻓِﻲ ﻣ ﻌﻨﻰ ﺍﹾﻟﺤﺎ ِﻝ ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﻣ ﺮﻓﹸﻮﻋﺎ ﹶﻛ ﹶﻘ ﻮِﻟ ِﻬ ﻢ ﺷ ِﺮﺑ ِ
ﺑ ﻌ ﺪﻫﺎ ﺍﹾﻟ ﻤ
ﺱﻱ ﺍﻟﻨﺎ
ﻱ ﻋ ﺮﻓﹶﺎ ﺅ ﻫ ﻢ )ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓﹶﺄ ﺧﺒﺮﻭ ﻩ ﹶﺃﻧ ﻬ ﻢ( ؛ ﹶﺃ ِ ﺱ ﹶﻓ ﹶﻜﱠﻠ ﻤ ﻬ ﻢ ﻋ ﺮﻓﹶﺎ ﺅ ﻫﻢ،ﹸﺛ ﻢ ﺭ ﺟﻌﻮﺍ( ؛ ﹶﺃ
ﺍﹾﻟﺒ ِﻌ ﲑ )ﹶﻓ ﺮ ﺟ ﻊ ﺍﻟﻨﺎ
ﻱ ﺑِﺎﻟ ﺮ ﺩ ِﺇﹶﻟﻴ ِﻬ ﻢ "ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٥٤ /٦
ﻚ ﺍﻟ ﺮ ﺩ ) ﻭﹶﺃ ِﺫﻧﻮﺍ( ؛ ﹶﺃ
ﻱ ﹶﺫِﻟ
ﹸﻛﱠﻠ ﻬ ﻢ )ﹶﻗ ﺪ ﹶﻃﻴﺒﻮﺍ( ؛ ﹶﺃ
- ٥١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ) (١٦٩ /١٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )(٨ /٨
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ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺟﻮﺩ ﻋﺮﻓﺎﺀ ﰲ ﺍﳌﻌﺮﻛﺔ ﲟﻘﺘﻀﻰ ﺗﻨﺼﻴﺒﻬﻢ ﻗﺒﻞ ﺍﻟﺒﺪﺀ
ﻓﻴﻬﺎ،ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﳎﻤﻮﻋﺔ ﻣﻨﻬﻢ ﻋﺮﻳﻒ ﻳﺮﻋﻰ ﺷﺆﻭﻢ ﻭﻳﺒﻠﻐﻬﻢ ﺃﻭﺍﻣﺮ ﺍﻟﻘﺎﺋﺪ ﻭﺗﻌﻠﻴﻤﺎﺗﻪ
ﻭﻳﺮﻓﻊ ﺇﻟﻴﻪ ﻣﺎ ﻫﻢ ﰲ ﺣﺎﺟﺔ ﺇﻟﻴﻪ.
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺗﺮﺑﻴﺔ ﻋﻤﻠﻴﺔ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﳌﻦ ﻭﱄ ﺃﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﺃﻻ ﻳﺘﺼﺮﻑ
ﰲ ﺣﻘﻮﻗﻬﻢ ﺑﺪﻭﻥ ﺇﺫﻢ،ﻓﻬﻮ ﻭﱄ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ
ﻳﻘﺪﻣﻮﻥ ﻃﺎﻋﺘﻪ ﻋﻠﻰ ﺭﻏﺒﺎﺕ ﺃﻧﻔﺴﻬﻢ،ﻭﻳﻘﺪﻣﻮﻥ ﳏﺒﺘﻪ ﻋﻠﻰ ﳏﺒﺔ ﺃﺭﻭﺍﺣﻬﻢ،ﻳﺘﺴﺎﺑﻘﻮﻥ ﻹﻧﻔﺎﺫ
ﺃﻭﺍﻣﺮﻩ،ﻭﻫﻮ ﻣﻌﺼﻮﻡ ﻣﻦ ﺃﻥ ﻳﻈﻠﻢ ﺃﻭ ﳚﻮﺭ ﺃﻭ ﻳﺘﺒﻊ ﻫﻮﻯ ﺃﻭ ﺷﻬﻮﺓ،ﻭﻣﻊ ﺫﻟﻚ ﻳﻄﻠﺐ
ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﺮﺩﻭﺍ ﺳﱯ ﻫﻮﺍﺯﻥ ﻓﻴﻠﺒﻮﻥ ﻃﻠﺒﻪ،ﻭﻟﻜﻨﻪ ﳜﺸﻰ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﻏﲑ
ﺖ ﰲ ﺍﻷﻣﺮ ﺣﱴ ﻳﺮﺩ ﺍﻷﻣﺮ ﺇﱃ ﻋﺮﻓﺎﺀ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﺭﺃﻱﺭﺍﺿﲔ،ﻓﻼ ﻳﺒ
ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﲨﺎﻋﺘﻬﻢ،ﻟﻴﺴﺘﻴﻘﻦ ﺃﻥ ﺍﻟﻘﻮﻡ ﺭﺍﺿﻮﻥ ﻏﲑ ﻣﻜﺮﻫﲔ ﻭﻻ ﳏﺮﺟﲔ.
ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻷﺩﺏ ﺍﻟﻨﺒﻮﻱ ﺍﻟﻌﻈﻴﻢ ﳑﺎ ﻳﻌﻤﻠﻪ ﻣﻦ ﻭﻻﹼﻫﻢ ﺍﷲ ﺭﻗﺎﺏ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺰﻋﻤﺎﺀ ﺍﻟﺬﻳﻦ
ﻳﻐﺘﺼﺒﻮﻥ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﺑﺪﻭﻥ ﺣﻖ،ﻭﻳﻌﻤﻠﻮﻥ ﺷﱴ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻞ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺫﻟﻚ،ﺇﻣﺎ ﰲ
ﺻﻮﺭﺓ ﻗﺎﻧﻮﻥ ﺟﺎﺋﺮ،ﻭﺇﻣﺎ ﻋﻦ ﻃﺮﻳﻖ ﺑﻄﺶ ﻇﺎﱂ...
(٩ﺍﻟﺘﻮﺭﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺪﻭ:
ﻼ ﺃﻇﻬﺮ ﺃﻧﻪ ﻳﺮﻳﺪ ﺟﻬﺔ ﺍﳉﻨﻮﺏﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻣﺎﻡ ﻏﺰﻭ ﺑﻠﺪﺓ ﺃﻭ ﻗﺒﻴﻠﺔ ﰲ ﺍﻟﺸﻤﺎﻝ ﻣﺜ ﹰ
ﻼ،ﻓﺎﳊﺮﺏ ﺧﺪﻋﺔ،ﻭﰲ ﻫﺬﺍ ﻓﺎﺋﺪﺗﺎﻥ:ﻣﺜ ﹰ
ﺍﻷﻭﱃ:ﺃﻥ ﺧﺴﺎﺋﺮ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻷﻣﻮﺍﻝ ﺗﻘﻞ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﻓﺘﺤﻞ ﺍﻟﺮﲪﺔ ﳏﻞ ﺍﻟﻘﺴﻮﺓ.
ﻭﺍﻟﺜﺎﻧﻴﺔ:ﺗﻮﻓﲑ ﻃﺎﻗﺔ ﺟﻴﺶ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺭﺟﺎﻝ ﻭﻋﺘﺎﺩ ﳌﻌﺮﻛﺔ ﻻ ﲡﺪﻱ ﻓﻴﻬﺎ ﺍﳋﺪﻋﺔ.
ﺖ
ﻚ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﺐ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻱ،ﻗﹶﺎ ﹶﻝ:ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﻋ ﺒ ﺪ ﺍﻟﺮ ﺣ ﻤ ِﻦ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹶﻛ ﻌ ِ
ﻋ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻳﻘﹸﻮ ﹸﻝ»:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻗﱠﻠﻤﺎ ﻳﺮِﻳ ﺪ ﹶﻏ ﺰ ﻭ ﹰﺓ ﻳ ﻐﺰﻭﻫﺎ ِﺇﻟﱠﺎ ﻚ ﺭ ِ ﺐ ﺑ ﻦ ﻣﺎِﻟ ٍ ﹶﻛ ﻌ
ﺖ ﹶﻏ ﺰ ﻭ ﹸﺓ ﺗﺒﻮ ﻙ،ﹶﻓ ﻐﺰﺍﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺣ ﺮ ﺷﺪِﻳ ٍﺪ،ﻭﺍ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﺳ ﹶﻔﺮﺍ ﻭﺭﻯ ِﺑ ﻐﻴ ِﺮﻫﺎ ،ﺣﺘﻰ ﻛﹶﺎﻧ
ﲔ ﹶﺃ ﻣ ﺮ ﻫ ﻢِ،ﻟﻴﺘﹶﺄ ﻫﺒﻮﺍ ﹸﺃ ﻫﺒ ﹶﺔ
ﺴِﻠ ِﻤ
ﺠﻠﱠﻰ ِﻟ ﹾﻠ ﻤ
ﺑﻌِﻴﺪﺍ ﻭ ﻣﻔﹶﺎﺯﺍ،ﻭﺍ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﹶﻏ ﺰ ﻭ ﻋ ﺪ ﻭ ﹶﻛِﺜ ٍﲑ،ﹶﻓ
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ﻋ ﺪ ﻭ ِﻫ ﻢ ،ﻭﹶﺃ ﺧﺒ ﺮ ﻫ ﻢ ِﺑ ﻮ ﺟ ِﻬ ِﻪ ﺍﱠﻟﺬِﻱ ﻳﺮِﻳ ﺪ«
- ٥٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٢٩٤٨)(٤٨ /٤
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ﻣﻌﲎ ﺍﳊﺪﻳﺚ:ﺃﻥ ﺍﻟﻨﱯ - -ﻛﺎﻥ ﰲ ﺃﻛﺜﺮ ﻏﺰﻭﺍﺗﻪ ﻭﺃﻏﻠﺒﻬﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﻏﺰﻭ ﺟﻬﺔ
ﺃﺧﻔﺎﻫﺎ،ﻭﺃﻇﻬﺮ ﺃﻧﻪ ﻳﺮﻳﺪ ﻏﺰﻭ ﺟﻬﺔ ﺃﺧﺮﻯ،ﻟﻴﺒﺎﻏﺖ ﺍﻟﻌﺪﻭ،ﺇﻟﹼﺎ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ،ﻓﺈﻧﻪ ﻗﺪ ﺃﻋﻠﻨﻬﺎ
ﻟﻠﻨﺎﺱ ﻭﺑﲔ ﳍﻢ ﺍﳉﻬﺔ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ،ﻷﻥ ﺍﻟﻨﱯ - -ﻗﺪ ﺧﺮﺝ ﺇﻟﻴﻬﺎ ﰲ ﺣ ﺮ ﺷﺪﻳﺪ،ﻭﻭﺍﺟﻪ
ﻼ،ﻭﺍﺳﺘﻘﺒﻞ ﻋﺪﻭﹰﺍ ﻛﺜﲑ ﺍﻟﻌﺪﺩ ﻭﺍﻟﻌﺪﺓ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ "ﻓﻐﺰﺍﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻴﻬﺎ ﺳﻔﺮﹰﺍ ﻃﻮﻳ ﹰ
- -ﰲ ﺣ ﺮ ﺷﺪﻳﺪ،ﻭﺍﺳﺘﻘﺒﻞ ﺳﻔﺮﹰﺍ ﻭﻣﻔﺎﺯﹰﺍ”ﻗﺎﻝ ﰲ ﺍﳌﺼﺒﺎﺡ ":ﺍﳌﻔﺎﺯ ﺍﳌﻮﺿﻊ
ﺍﳌﻬﻠﻚ،ﻣﺄﺧﻮﺫ ﻣﻦ ﻓﻮﺯ ﺑﺎﻟﺘﺸﺪﻳﺪ ﺇﺫﺍ ﻣﺎﺕ،ﻷﻧﻬﺎ ﻣﻈﻨﺔ ﺍﳌﻮﺕ”،ﻭﺍﺳﺘﻘﺒﻞ ﻏﺰﻭ ﻋﺪﺩ
ﻛﺜﲑ،ﻓﺠﻠﱠﻰ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻣﺮﻫﻢ ﺃﻱ ﻓﺄﻋﻠﻦ ﳍﻢ ﻋﻦ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﻟﻴﺘﺄﻫﺒﻮﺍ ﺃﻫﺒﺔ ﻋﺪﻭﻫﻢ ﺃﻱ
ﻳﺴﺘﻌﺪﻭﺍ ﻟﻪ.
ﻓﻘﻪ ﺍﳊﺪﻳﺚ:ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﻮﺭﻳﺔ ﰲ ﺍﳊﺮﺏ،ﻭﺇﺧﻔﺎﺀ ﺍﳉﻬﺔ ﺍﳌﻘﺼﻮﺩﺓ
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ﺗﻌﻤﻴﺔ ﻋﻠﻰ ﺍﻟ ﻌ ﺪ ﻭ ﺳﻴﻤﺎ ﰲ ﺍﳊﺮﻭﺏ ﺍﳋﺎﻃﻔﺔ ﻟﻠﺘﻤﻜﻦ ﻣﻨﻪ ﻭﺍﷲ ﺃﻋﻠﻢ.
(١٠ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺍﲣﺎﺫ ﺍﻷﻟﻮﻳﺔ ﻭﺍﻟﺮﺍﻳﺎﺕ:
ﻭﺍﻟﻠﻮﺍﺀ ﺃﻭ ﺍﻟﺮﺍﻳﺔ ﺃﻭ ﺍﻟﻌﻠﻢ ﻳﺘﺨﺬﻫﺎ ﺍﺎﻫﺪﻭﻥ،ﻭﻛﺎﻥ ﺍﻷﺻﻞ ﺃﻥ ﳝﺴﻜﻬﺎ ﺭﺋﻴﺲ ﺍﳉﻴﺶ،ﰒ
ﺻﺎﺭﺕ ﲢﻤﻞ ﻋﻠﻰ ﺭﺃﺳﻪ ﺭﻣﺰﹰﺍ ﻟﺮﻓﻊ ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﱵ ﻳﻨﻀﻮﻱ ﲢﺘﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ،ﻭﻳﺸﺪﻭﻥ ﻋﻠﻰ
ﺃﻋﺪﺍﺀ ﺍﷲ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺇﻃﻔﺎﺀ ﻧﻮﺭ ﺍﷲ ﻭﲢﻄﻴﻢ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ ﻭﺭﻓﻊ ﺭﺍﻳﺔ ﺍﻟﻜﻔﺮ.ﻗﺎﻝ
ﺗﻌﺎﱃ}:ﻳﺮِﻳﺪﻭ ﹶﻥ ِﻟﻴ ﹾﻄ ِﻔﺌﹸﻮﺍ ﻧﻮ ﺭ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ ﹾﻓﻮﺍ ِﻫ ِﻬ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻣِﺘ ﻢ ﻧﻮ ِﺭ ِﻩ ﻭﹶﻟ ﻮ ﹶﻛ ِﺮ ﻩ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭ ﹶﻥ {
]ﺍﻟﺼﻒ.[٨:
ﻼ ﻋﻠﻰ ﳏﺒﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻟﻪ ﻭﳏﺒﺘﻪ ﷲ ﻭﻗﺪ ﻛﺎﻥ ﺇﻋﻄﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺮﺍﻳﺔ ﻷﺣﺪ ﺃﺻﺤﺎﺑﻪ،ﺩﻟﻴ ﹰ
ﻭﺭﺳﻮﻟﻪ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺳﻮﻝ ﻳﺘﻤﲎ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﻨﺎﻝ ﺷﺮﻓﻬﺎ.
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟﹸﺄ ﻋ ِﻄﻴ ﻦ
ﻓﻔﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋ ﻦ ﺳ ﻬ ِﻞ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ﺭ ِ
ﺱ ﻳﺪﻭﻛﹸﻮ ﹶﻥ ﹶﻟﻴﹶﻠﺘ ﻬ ﻢ ﹶﺃﻳ ﻬ ﻢ ﻳ ﻌﻄﹶﺎﻫﺎ،ﹶﻓﹶﻠﻤﺎ
ﺕ ﺍﻟﻨﺎ
ﺍﻟﺮﺍﻳ ﹶﺔ ﹶﻏﺪﺍ ﺭ ﺟﻠﹰﺎ ﻳ ﹾﻔﺘ ﺢ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﻳ ﺪﻳ ِﻪ«،ﻗﹶﺎ ﹶﻝ:ﹶﻓﺒﺎ
ﺱ ﹶﻏ ﺪﻭﺍ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹸﻛﱡﻠ ﻬ ﻢ ﻳ ﺮﺟﻮ ﹶﺃ ﹾﻥ ﻳ ﻌﻄﹶﺎﻫﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃﻳ ﻦ ﻋِﻠ ﻲ ﺑ ﻦ ﹶﺃﺑِﻲ ﺻﺒ ﺢ ﺍﻟﻨﺎ ﹶﺃ
ﺼ ﻖ
ﺸﺘﻜِﻲ ﻋﻴﻨﻴ ِﻪ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﻗﹶﺎ ﹶﻝ»:ﹶﻓﹶﺄ ﺭ ِﺳﻠﹸﻮﺍ ِﺇﹶﻟﻴ ِﻪ ﹶﻓ ﹾﺄﺗﻮﻧِﻲ ِﺑ ِﻪ«.ﹶﻓﹶﻠﻤﺎ ﺟﺎ َﺀ ﺑ
ﺐ«.ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻳ
ﻃﹶﺎِﻟ ٍ
] ﺵ )ﻗﻠﻤﺎ( ﻗﻞ ﻓﻌﻞ ﻣﺎﺽ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻣﺎ ﻭﻣﻌﻨﺎﻩ ﻗﻠﻴﻞ) .ﻣﻔﺎﺯﺍ( ﺍﳌﻮﺿﻊ ﺍﳌﻬﻠﻚ ﲰﻲ ﺑﺬﻟﻚ ﺗﻔﺎﺅﻻ ﺑﺎﻟﻔﻮﺯ ﻭﺍﻟﺴﻼﻣﺔ.
)ﻓﺠﻠﻰ( ﺃﻇﻬﺮﻩ) .ﻟﻴﺘﺄﻫﺒﻮﺍ( ﻟﻴﺴﺘﻌﺪﻭﺍ) .ﺃﻫﺒﺔ ﻋﺪﻭﻫﻢ( ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻼﺯﻡ ﳌﻼﻗﺎﺓ ﻋﺪﻭﻫﻢ) .ﺑﻮﺟﻬﻪ( ﲜﻬﺘﻪ ﺍﻟﱵ ﻳﺮﻳﺪ[
- ٥٣ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(١٠٩ /٤
٣٢
ﻓِﻲ ﻋﻴﻨﻴ ِﻪ ﻭ ﺩﻋﺎ ﹶﻟ ﻪ ،ﹶﻓﺒ ﺮﹶﺃ ﺣﺘﻰ ﹶﻛﹶﺄ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﺑ ِﻪ ﻭ ﺟ ﻊ،ﹶﻓﹶﺄ ﻋﻄﹶﺎ ﻩ ﺍﻟﺮﺍﻳ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻋِﻠ ﻲ:ﻳﺎ ﺭﺳﻮ ﹶﻝ
ﻚ ﺣﺘﻰ ﺗﻨ ِﺰ ﹶﻝ ِﺑﺴﺎ ﺣِﺘ ِﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ﺍﻟﱠﻠ ِﻪ،ﹸﺃﻗﹶﺎِﺗﹸﻠ ﻬ ﻢ ﺣﺘﻰ ﻳﻜﹸﻮﻧﻮﺍ ِﻣﹾﺜﹶﻠﻨﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ»:ﺍﻧ ﹸﻔ ﹾﺬ ﻋﻠﹶﻰ ِﺭ ﺳِﻠ
ﻚ ﺭ ﺟﻠﹰﺎ ﻱ ﺍﻟﱠﻠ ﻪ ِﺑ ﺐ ﻋﹶﻠﻴ ِﻬ ﻢ ِﻣ ﻦ ﺣ ﻖ ﺍﻟﱠﻠ ِﻪ ﻓِﻴ ِﻪ ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﹶﻟﹶﺄ ﹾﻥ ﻳ ﻬ ِﺪ ﺠ ﻼ ِﻡ ،ﻭﹶﺃ ﺧِﺒ ﺮ ﻫ ﻢ ِﺑﻤﺎ ﻳ ِ
ِﺇﻟﹶﻰ ﺍ ِﻹ ﺳ ﹶ
٥٤
ﻚ ﺣ ﻤ ﺮ ﺍﻟﻨ ﻌ ِﻢ«
ﻚ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ﻭﺍ ِﺣﺪﺍ ،ﺧﻴ ﺮ ﹶﻟ
ﺶ ﺍﹾﻟﹸﺄ ﻣﺮﺍ ِﺀ ﻗﹶﺎ ﹶﻝ»:ﹸﺛ ﻢ ﹶﺃ ﺧ ﹶﺬ ﺍﻟﺮﺍﻳ ﹶﺔ ﺟ ﻌ ﹶﻔ ﺮﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺟ ﻌ ﹶﻔ ٍﺮ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﹶﺫ ﹶﻛ ﺮ ﺟﻴ
ﺐ،ﹸﺛ ﻢ ﺐ،ﺛﹸ ﻢ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﺭﻭﺍ ﺣ ﹶﺔ ﹶﻓﹸﺄﺻِﻴ ﺐ،ﹸﺛ ﻢ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ﹶﻓﹸﺄﺻِﻴ ﹶﻓﹸﺄﺻِﻴ
ﻑ ﺍﻟﱠﻠ ِﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ« .٥٥
ﻒ ِﻣ ﻦ ﺳﻴﻮ ِ
ﹶﺃ ﺧ ﹶﺬﻫﺎ ﺳﻴ
ﺱ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻧﻌﻰ ﺯ ﻳﺪﺍ ،ﻭ ﺟ ﻌ ﹶﻔﺮﺍ،ﻭﺍﺑ ﻦ ﺭﻭﺍ ﺣ ﹶﺔ ﻟِﻠﻨﺎ ِﺲ ﺭ ِ ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺐ،ﹸﺛ ﻢ ﹶﺃ ﺧ ﹶﺬ ﺍﺑ ﻦ ﺭﻭﺍ ﺣ ﹶﺔ
ﺐ،ﹸﺛ ﻢ ﹶﺃ ﺧ ﹶﺬ ﺟ ﻌ ﹶﻔ ﺮ ﹶﻓﹸﺄﺻِﻴ
ﻳ ﹾﺄِﺗﻴ ﻬ ﻢ ﺧﺒ ﺮ ﻫ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃ ﺧ ﹶﺬ ﺍﻟﺮﺍﻳ ﹶﺔ ﺯﻳ ﺪ ﹶﻓﹸﺄﺻِﻴ
ﻑ ﺍﻟﱠﻠ ِﻪ ،ﺣﺘﻰ ﹶﻓﺘ ﺢ ﺍﻟﱠﻠ ﻪ ﻒ ِﻣ ﻦ ﺳﻴﻮ ِ ﺐ« ﻭ ﻋﻴﻨﺎ ﻩ ﺗ ﹾﺬ ِﺭﻓﹶﺎ ِﻥ »:ﺣﺘﻰ ﹶﺃ ﺧ ﹶﺬ ﺍﻟﺮﺍﻳ ﹶﺔ ﺳﻴ ﹶﻓﹸﺄﺻِﻴ
٥٦
ﻋﹶﻠﻴ ِﻬ ﻢ«
ﻗﺎﻝ ﺍﳊﺎﻓﻆ):ﻭﻓِﻲ ﻫِ ﺬ ِﻩ ﺍﻷَﺣﺎﺩِﻳﺚ ﺍﺳﺘِﺤﺒﺎﺏ ﺍﺗﺨﺎﺫ ﺍﻷَﻟ ِﻮﻳﺔ ﻓِﻲ ﺍﳊﹶﺮﺏ.ﻭﹶﺃ ﱠﻥ ﺍﻟﻠﱢﻮﺍﺀ ﻳﻜﹸﻮﻥ
ﻚ ﻋِﻨﺪ ﺍﳊﹶﺮﺏ.٥٧(.
ﻣ ﻊ ﺍ َﻷﻣِﲑ ﺃﹶﻭ ﻣﻦ ﻳﻘِﻴﻤ ﻪ ِﻟ ﹶﺬِﻟ
ﻭﻛﻤﺎ ﻳﺘﻨﺎﻓﺲ ﺍﺎﻫﺪﻭﻥ ﰲ ﲪﻞ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ ﻭﺍﻻﻧﻀﻮﺍﺀ ﲢﺘﻬﺎ،ﻓﺈﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺒﺘﻌﺪﻭﺍ ﻋﻦ
ﺭﺍﻳﺔ ﺍﳉﺎﻫﻠﻴﺔ،ﺃﻭ ﺍﻟﺮﺍﻳﺎﺕ ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﱵ ﻻ ﻳﻌﺮﻑ ﻫﺪﻓﻬﺎ،ﺧﺸﻴﺔ ﻣﻦ ﺃﻥ ﻳﻘﺎﺩﻭﺍ ﺇﱃ ﻣﺎ ﻳﺴﺨﻂ
ﺝ ِﻣ ﻦ
ﺍﷲ،ﻭﻫﻢ ﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﻭﺟﻬﻪ ﻭﺭﺿﺎﻩ ،ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ »:ﻣ ﻦ ﺧ ﺮ
ﺐﻀ ﺖ ﺭﺍﻳ ٍﺔ ِﻋ ﻤﻴ ٍﺔ ﻳ ﻐ
ﺤ ﺕ ﻣِﻴﺘ ﹰﺔ ﺟﺎ ِﻫِﻠﻴ ﹰﺔ ،ﻭ ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ﺗ ﺕ،ﻣﺎ ﺠﻤﺎ ﻋ ﹶﺔ ﹶﻓﻤﺎ
ﻕ ﺍﹾﻟ
ﺍﻟﻄﱠﺎ ﻋ ِﺔ ،ﻭﻓﹶﺎ ﺭ
ﺝ ﻋﻠﹶﻰ ﺼﺒ ﹰﺔ،ﹶﻓ ﹸﻘِﺘ ﹶﻞ،ﹶﻓ ِﻘﺘﹶﻠ ﹲﺔ ﺟﺎ ِﻫِﻠﻴ ﹲﺔ ،ﻭ ﻣ ﻦ ﺧ ﺮ
ﺼ ﺮ ﻋ ﺼﺒ ٍﺔ،ﹶﺃ ﻭ ﻳﻨ
ﺼﺒ ٍﺔ،ﹶﺃ ﻭ ﻳ ﺪﻋﻮ ِﺇﻟﹶﻰ ﻋ ِﻟ ﻌ
- ٥٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٧٠١)(١٨ /٥
] ﺵ )ﻳﺪﻭﻛﻮﻥ ﻟﻴﻠﺘﻬﻢ( ﳜﻮﺿﻮﻥ ﻭﻳﺘﺤﺪﺛﻮﻥ ﻃﻮﺍﻝ ﻟﻴﻠﺘﻬﻢ ﻣﻦ ﺍﻟﺪﻭﻛﺔ ﻭﻫﻲ ﺍﳋﻮﺽ ﻭﺍﻻﺧﺘﻼﻁ[
- ٥٥ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ = ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ) ( ٢٢٥٧)(٢١٦ /٦ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٥٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٤٢٦٢)(١٤٣ /٥
- ٥٧ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٢٧ /٦
٣٣
ﺲ ِﻣﻨﻲ
ﺏ ﺑ ﺮﻫﺎ ﻭﻓﹶﺎ ِﺟ ﺮﻫﺎ ،ﻭﻟﹶﺎ ﻳﺘﺤﺎﺷﻰ ِﻣ ﻦ ﻣ ﺆ ِﻣِﻨﻬﺎ ،ﻭﻟﹶﺎ ﻳﻔِﻲ ِﻟﺬِﻱ ﻋ ﻬ ٍﺪ ﻋ ﻬ ﺪ ﻩ،ﹶﻓﹶﻠﻴ
ﻀ ِﺮ
ﹸﺃ ﻣﺘِﻲ،ﻳ
ﺖ ِﻣﻨ ﻪ«.٥٨
ﺴ
ﻭﹶﻟ
ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻗﻮﻟﻪ):ﻳﻐﻀﺐ ﻟﻌﺼﺒﻴﺔ،ﺃﻭ ﻳﺪﻋﻮ ﺇﱃ ﻋﺼﺒﻴﺔ،ﺃﻭ ﻳﻨﺼﺮ ﻋﺼﺒﻴﺔ،ﺇﻧﻪ ﺗﻔﺴﲑ ﳍﺬﻩ
ﺍﻟﺮﺍﻳﺔ ﺍﻟﻌﻤﻴﺔ،ﻭﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻻ ﻳﻘﺎﺗﻞ ﻹﻋﻼﺀ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ ﻭﺇﳕﺎ ﻻﺗﺒﺎﻉ ﻫﻮﻯ ﺃﻭ ﻧﺼﺮ ﺫﻱ
ﻫﻮﻯ،ﻓﻼ ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻣﻦ ﻗﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﺣﺎﻛﻢ ﺟﺎﺋﺮ ﺿﺪ ﺍﺣﺘﻼﻝ ﻋﺪﻭ ﻛﺎﻓﺮ ﻷﺭﺽ
ﺽ ﻣﻊ ﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ،ﻛﻤﺎ ﻣﻀﻰ،ﺇﻻ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﻢ ﻷﻥ ﺍﳉﻬﺎﺩ ﻣﺎ ٍ
ﰲ ﻫﺬﺍ ﺍﻟﻔﺠﻮﺭ ﺃﻻ ﻳﺼﻞ ﺇﱃ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ،ﻓﺈﻥ ﻛﺎﻥ ﺍﳊﺎﻛﻢ ﻛﺎﻓﺮﹰﺍ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ ﻋﻨﺪ
ﺍﳌﺴﻠﻤﲔ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ﻓﻌﻨﺪﺋﺬ ﳚﺐ ﺃﻥ ﻳﺒﺪﺀﻭﺍ ﺑﻪ ﻓﻴﻘﺎﺗﻠﻮﻩ ﻫﻮ ﻭﺃﻋﻮﺍﻧﻪ ﻭﻳﻨﺼﺒﻮﺍ ﻣﻦ
ﳛﻜﻢ ﻓﻴﻬﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ،ﻷﻥ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﺍﺗﻀﺢ ﻛﻔﺮﻩ ﻗﺪ ﳜﺪﻉ ﺍﳌﺴﻠﻤﲔ
ﻭﻳﺘﻌﺎﻭﻥ ﻣﻊ ﺃﻋﺪﺍﺋﻬﻢ ﺿﺪﻫﻢ.
ﻭﻣﻦ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ:ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﺃﻭ ﲢﺮﱘ ﻣﺎ ﺃﺣ ﹼﻞ ﺍﷲ،ﻣﺜﻞ ﺃﻥ ﻳﺒﻴﺢ ﻟﻨﻔﺴﻪ ﻭﺿﻊ
ﻗﻮﺍﻧﲔ ﲣﺎﻟﻒ ﺃﺣﻜﺎﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ،ﺃﻭ ﻳﻌﺘﻘﺪ ﻋﺪﻡ ﺻﻼﺡ ﺍﳊﻜﻢ ﺑﺎﻹﺳﻼﻡ،ﻭﻛﺬﺍ ﻣﻦ
ﺃﺟﺎﺯ ﻟﻪ ﺫﻟﻚ ﻣﻦ ﺃﻋﻮﺍﻧﻪ ﻭﺭﻋﻴﺘﻪ ﻓﺈﻧﻪ ﻛﺎﻓﺮ ﺑﺎﷲ ﺗﻌﺎﱃ.
ﻱ
ﺐ .ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻳﺎ ﻋ ِﺪ ﺐ ِﻣ ﻦ ﹶﺫ ﻫ ٍ ﺻﻠِﻴ ﺖ ﺍﻟﻨِﺒ ﻲ ﻭﻓِﻲ ﻋﻨﻘِﻲ ﻱ ﺑ ِﻦ ﺣﺎِﺗ ٍﻢ،ﻗﹶﺎ ﹶﻝ:ﹶﺃﺗﻴ ﻓ ﻌ ﻦ ﻋ ِﺪ
ﺨﺬﹸﻭﺍ ﹶﺃ ﺣﺒﺎ ﺭ ﻫ ﻢ ﻭ ﺭ ﻫﺒﺎﻧ ﻬ ﻢ ﹶﺃ ﺭﺑﺎﺑﺎ
ﻚ ﻫﺬﹶﺍ ﺍﻟ ﻮﹶﺛ ﻦ« ،ﻭ ﺳ ِﻤ ﻌﺘ ﻪ ﻳ ﹾﻘ ﺮﹸﺃ ﻓِﻲ ﺳﻮ ﺭ ِﺓ ﺑﺮﺍ َﺀ ﹲﺓ}:ﺍﺗ
ﺡ ﻋﻨ ﺍ ﹾﻃ ﺮ
ِﻣ ﻦ ﺩﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ{ ]ﺍﻟﺘﻮﺑﺔ،[٣١:ﻗﹶﺎ ﹶﻝ»:ﹶﺃﻣﺎ ِﺇﻧ ﻬ ﻢ ﹶﻟ ﻢ ﻳﻜﹸﻮﻧﻮﺍ ﻳ ﻌﺒﺪﻭﻧ ﻬ ﻢ ،ﻭﹶﻟ ِﻜﻨ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ِﺇﺫﹶﺍ ﹶﺃ ﺣﻠﱡﻮﺍ
٥٩
ﺤﻠﱡﻮ ﻩ ،ﻭِﺇﺫﹶﺍ ﺣ ﺮﻣﻮﺍ ﻋﹶﻠﻴ ِﻬ ﻢ ﺷﻴﺌﹰﺎ ﺣ ﺮﻣﻮ ﻩ«
ﹶﻟ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﺍ ﺳﺘ
- ٥٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٨٤٨) - ٥٣(١٤٧٦ /٣
] ﺵ )ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ( ﺃﻱ ﻋﻠﻰ ﺻﻔﺔ ﻣﻮﻢ ﻣﻦ ﺣﻴﺚ ﻫﻢ ﻓﻮﺿﻰ ﻻ ﺇﻣﺎﻡ ﳍﻢ)ﻋﻤﻴﺔ( ﻫﻲ ﺑﻀﻢ ﺍﻟﻌﲔ ﻭﻛﺴﺮﻫﺎ ﻟﻐﺘﺎﻥ
ﻣﺸﻬﻮﺭﺗﺎﻥ ﻭﺍﳌﻴﻢ ﻣﻜﺴﻮﺭﺓ ﻭﺍﻟﻴﺎﺀ ﻣﺸﺪﺩﺓ ﺃﻳﻀﺎ ﻗﺎﻟﻮﺍ ﻫﻲ ﺍﻷﻣﺮ ﺍﻷﻋﻤﻰ ﻻ ﻳﺴﺘﺒﲔ ﻭﺟﻬﻪ ﻛﺬﺍ ﻗﺎﻟﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ
ﻭﺍﳉﻤﻬﻮﺭ ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﻫﻮﻳﻪ ﻫﺬﺍ ﻛﺘﻘﺎﺗﻞ ﺍﻟﻘﻮﻡ ﻟﻠﻌﺼﺒﻴﺔ)ﻟﻌﺼﺒﺔ( ﻋﺼﺒﺔ ﺍﻟﺮﺟﻞ ﺃﻗﺎﺭﺑﻪ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﲰﻮﺍ ﺑﺬﻟﻚ
ﻷﻢ ﻳﻌﺼﺒﻮﻧﻪ ﻭﻳﻌﺘﺼﺐ ﻢ ﺃﻱ ﳛﻴﻄﻮﻥ ﺑﻪ ﻭﻳﺸﺘﺪ ﻢ ﻭﺍﳌﻌﲎ ﻳﻐﻀﺐ ﻭﻳﻘﺎﺗﻞ ﻭﻳﺪﻋﻮ ﻏﲑﻩ ﻛﺬﻟﻚ ﻻ ﻟﻨﺼﺮﺓ ﺍﻟﺪﻳﻦ
ﻭﺍﳊﻖ ﺑﻞ ﶈﺾ ﺍﻟﺘﻌﺼﺐ ﻟﻘﻮﻣﻪ ﻭﳍﻮﺍﻩ ﻛﻤﺎ ﻳﻘﺎﺗﻞ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺈﻢ ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﻘﺎﺗﻠﻮﻥ ﶈﺾ ﺍﻟﻌﺼﺒﻴﺔ)ﻓﻘﺘﻠﺔ( ﺧﱪ ﳌﺒﺘﺪﺃ
ﳏﺬﻑ ﺃﻱ ﻓﻘﺘﻠﺘﻪ ﻛﻘﺘﻠﺔ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ)ﻭﻻ ﻳﺘﺤﺎﺷﻰ( ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﻳﺘﺤﺎﺷﻰ ﺑﺎﻟﻴﺎﺀ ﻭﻣﻌﻨﺎﻩ ﻻ ﻳﻜﺘﺮﺙ ﲟﺎ ﻳﻔﻌﻠﻪ ﻓﻴﻬﺎ
ﻭﻻ ﳜﺎﻑ ﻭﺑﺎﻟﻪ ﻭﻋﻘﻮﺑﺘﻪ[
- ٥٩ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) ( ٣٠٩٥)(٢٧٨ /٥ﺣﺴﻦ
٣٤
ﻱ
ﺐ،ﹶﻓﻘﹶﺎ ﹶﻝ”:ﻳﺎ ﻋ ِﺪ
ﺐ ِﻣ ﻦ ﹶﺫ ﻫ ٍ
ﺻﻠِﻴ
ﺖ ﺍﻟﻨِﺒ ﻲ ﻭﻓِﻲ ﻋﻨﻘِﻲ
ﻱ ﺑ ِﻦ ﺣﺎِﺗ ٍﻢ ﻗﹶﺎ ﹶﻝ:ﹶﺃﺗﻴ
ﻭ ﻋ ﻦ ﻋ ِﺪ
ﺖ ِﺇﹶﻟﻴ ِﻪ ﻭ ﻫ ﻮ ﻳ ﹾﻘ ﺮﹸﺃ ﺳﻮ ﺭ ﹶﺓ ﺑﺮﺍ َﺀ ﹶﺓ ﹶﻓ ﹶﻘ ﺮﹶﺃ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳ ﹶﺔ
ﻚ ،ﹶﻓ ﹶﻄ ﺮ ﺣﺘ ﻪ ﻓﹶﺎﻧﺘ ﻬﻴ
ﺡ ﻫﺬﹶﺍ ﺍﹾﻟ ﻮﹶﺛ ﻦ ِﻣ ﻦ ﻋﻨ ِﻘ ﺍ ﹾﻃ ﺮ
ﺖ:ﺇﻧﺎ ﻍ ِﻣﻨﻬﺎ،ﹶﻓ ﹸﻘ ﹾﻠ ﷲ{ ]ﺍﻟﺘﻮﺑﺔ [٣١:ﺣﺘﻰ ﹶﻓ ﺮ ﹶ ﺨﺬﹸﻭﺍ ﹶﺃ ﺣﺒﺎ ﺭ ﻫ ﻢ ﻭ ﺭ ﻫﺒﺎﻧ ﻬ ﻢ ﹶﺃ ﺭﺑﺎﺑﺎ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍ ِ}ﺍﺗ
ﷲﺤﻠﱡﻮ ﹶﻥ ﻣﺎ ﺣ ﺮ ﻡ ﺍ ُ ﺤ ﺮﻣﻮﻧ ﻪ،ﻭﻳ ِ ﷲ ﹶﻓﺘ ﺤ ﺮﻣﻮ ﹶﻥ ﻣﺎ ﹶﺃ ﺣ ﱠﻞ ﺍ ُ ﺲ ﻳ ﺴﻨﺎ ﻧ ﻌﺒ ﺪ ﻫ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃﹶﻟﻴ
ﹶﻟ
٦٠
ﻚ ِﻋﺒﺎ ﺩﺗ ﻬ ﻢ«
ﺖ:ﺑﻠﹶﻰ،ﻗﹶﺎ ﹶﻝ»:ﹶﻓِﺘ ﹾﻠ
ﺤﻠﱡﻮﻧﻪ؟”ﹸﻗ ﹾﻠ
ﺴﺘ ِ
ﹶﻓﺘ
(١١ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ:
ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﷲ ﻟﺪﻋﺎﺋﻪ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ ﻭﻃﻠﺐ ﻧﺼﺮﻩ ﻋﻠﻰ
ﺍﻷﻋﺪﺍﺀ،ﻭﻫﺬﻩ ﺳﻨﺔ ﻣﻀﻰ ﻋﻠﻴﻬﺎ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻭﺃﺗﺒﺎﻋﻬﻢ،ﻛﻤﺎ ﻓﻌﻞ ﻧﻮﺡ
ﺤﻨﺎ
ﺼ ﺮ ) (١٠ﹶﻓ ﹶﻔﺘ ﺏ ﻓﹶﺎﻧﺘ ِ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪﻣﺎ ﺷﻌﺮ ﺑﻘﻮﺓ ﻗﻮﻣﻪ ﺍﳌﺎﺩﻳﺔ }:ﹶﻓ ﺪﻋﺎ ﺭﺑ ﻪ ﹶﺃﻧﻲ ﻣ ﻐﻠﹸﻮ
ﺽ ﻋﻴﻮﻧﺎ ﻓﹶﺎﹾﻟﺘﻘﹶﻰ ﺍﹾﻟﻤﺎ ُﺀ ﻋﻠﹶﻰ ﹶﺃ ﻣ ٍﺮ ﹶﻗ ﺪ ﹸﻗ ِﺪ ﺭ ﺠ ﺮﻧﺎ ﺍﹾﻟﹶﺄ ﺭ
ﺴﻤﺎ ِﺀ ِﺑ ﻤﺎ ٍﺀ ﻣﻨ ﻬ ِﻤ ٍﺮ ) (١١ﻭﹶﻓ
ﺏ ﺍﻟ
ﹶﺃﺑﻮﺍ
)] { (١٢ﺍﻟﻘﻤﺮ[ ﻭﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭ ﹶﻛﹶﺄﻳ ﻦ ِﻣ ﻦ ﻧِﺒ ﻲ ﻗﹶﺎﺗ ﹶﻞ ﻣ ﻌ ﻪ ِﺭﺑﻴﻮ ﹶﻥ ﹶﻛِﺜ ﲑ ﹶﻓﻤﺎ ﻭ ﻫﻨﻮﺍ ِﻟﻤﺎ
ﺐ ﺍﻟﺼﺎِﺑﺮِﻳ ﻦ ) (١٤٦ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺤ ﺿ ﻌﻔﹸﻮﺍ ﻭ ﻣﺎ ﺍ ﺳﺘﻜﹶﺎﻧﻮﺍ ﻭﺍﻟﱠﻠ ﻪ ﻳ ِ ﹶﺃﺻﺎﺑ ﻬ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭﻣﺎ
ﺼ ﺮﻧﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ
ﺖ ﹶﺃ ﹾﻗﺪﺍ ﻣﻨﺎ ﻭﺍﻧ
ﹶﻗ ﻮﹶﻟ ﻬ ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺍ ﹾﻏ ِﻔ ﺮ ﹶﻟﻨﺎ ﹸﺫﻧﻮﺑﻨﺎ ﻭِﺇ ﺳﺮﺍﹶﻓﻨﺎ ﻓِﻲ ﹶﺃ ﻣ ِﺮﻧﺎ ﻭﹶﺛﺒ
ﲔﺴِﻨ ﺤِ ﺐ ﺍﹾﻟ ﻤ
ﺤ ﺏ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻭﺍﻟﱠﻠ ﻪ ﻳ ِﺴﻦ ﹶﺛﻮﺍ ِ ﺏ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﺣ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ) (١٤٧ﻓﹶﺂﺗﺎ ﻫ ﻢ ﺍﻟﱠﻠ ﻪ ﹶﺛﻮﺍ
)] { (١٤٨ﺁﻝ ﻋﻤﺮﺍﻥ.[١٤٨ - ١٤٦:
ﺖ
ﺻﺒﺮﺍ ﻭﹶﺛﺒ
ﻍ ﻋﹶﻠﻴﻨﺎ
ﺕ ﻭ ﺟﻨﻮ ِﺩ ِﻩ ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﹶﺃ ﹾﻓ ِﺮ ﹾ
ﻭﻗﺎﻝ ﻋﻦ ﺟﻨﻮﺩ ﻃﺎﻟﻮﺕ }:ﻭﹶﻟﻤﺎ ﺑ ﺮﺯﻭﺍ ِﻟﺠﺎﻟﹸﻮ
ﺼ ﺮﻧﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ) (٢٥٠ﹶﻓ ﻬ ﺰﻣﻮ ﻫ ﻢ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ { ﹶﺃ ﹾﻗﺪﺍ ﻣﻨﺎ ﻭﺍﻧ
]ﺍﻟﺒﻘﺮﺓ.[٢٥١،٢٥٠:
ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ﻳﻜﺜﺮ ﻣﻦ ﺩﻋﺎﺀ ﺍﷲ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ،ﻭﺑﻪ ﺍﻗﺘﺪﻯ ﺃﺻﺤﺎﺑﻪ ﻛﻤﺎ ﻗﺎﻝ
ﲔ{
ﻒ ِﻣ ﻦ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻣ ﺮ ِﺩِﻓ
ﺏ ﻟﹶ ﹸﻜ ﻢ ﹶﺃﻧﻲ ﻣ ِﻤ ﺪ ﹸﻛ ﻢ ِﺑﹶﺄﹾﻟ ٍ
ﺴﺘﻐِﻴﺜﹸﻮ ﹶﻥ ﺭﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳﺘﺠﺎ
ﺗﻌﺎﱃِ}:ﺇ ﹾﺫ ﺗ
]ﺍﻷﻧﻔﺎﻝ.[٩:
ﺕ ِﻣ ﻦ ﺍ ِﳌ ﹾﻘﺪﺍ ِﺩ ﺑ ِﻦ ﺍ َﻷ ﺳ ﻮ ِﺩ
ﺴﻌﻮ ٍﺩ،ﻳﻘﹸﻮ ﹸﻝ :ﺷ ِﻬ ﺪ
ﺖ ﺍﺑ ﻦ ﻣ
ﺏ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﻕ ﺑ ِﻦ ِﺷﻬﺎ ٍ
ﻭ ﻋ ﻦ ﻃﹶﺎ ِﺭ ِ
ﺐ ِﺇﹶﻟ ﻲ ِﻣﻤﺎ ﻋ ِﺪ ﹶﻝ ِﺑ ِﻪ،ﹶﺃﺗﻰ ﺍﻟﻨِﺒ ﻲ ﻭ ﻫ ﻮ ﻳ ﺪﻋﻮ ﻋﻠﹶﻰ ﺸ ﻬﺪﺍ،ﹶﻟﹶﺄﻥﹾ ﹶﺃﻛﹸﻮ ﹶﻥ ﺻﺎ ِﺣﺒ ﻪ ﹶﺃ ﺣ
ﻣ
- ٦٠ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )٢١٨)(٩٢ /١٧ﻭ ( ٢١٩ﺣﺴﻦ
٣٥
ﻼ ،ﻭﹶﻟ ِﻜﻨﺎ ﻧﻘﹶﺎِﺗ ﹸﻞ ﻋ ﻦ
ﻚ ﹶﻓﻘﹶﺎِﺗ ﹶ
ﺖ ﻭ ﺭﺑ
ﺐ ﹶﺃﻧ
ﲔ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻻ ﻧﻘﹸﻮ ﹸﻝ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﹶﻗ ﻮ ﻡ ﻣﻮﺳﻰ:ﺍ ﹾﺫ ﻫ
ﺸ ِﺮ ِﻛ
ﺍ ﹸﳌ
ﻕ ﻭ ﺟ ﻬ ﻪ ﻭ ﺳ ﺮ ﻩ«ﺖ ﺍﻟﻨِﺒ ﻲ ﹶﺃ ﺷ ﺮ ﻚ »ﹶﻓ ﺮﹶﺃﻳ
ﻚ ﻭ ﺧ ﹾﻠ ﹶﻔ
ﻚ ،ﻭﺑﻴ ﻦ ﻳ ﺪﻳ
ﻚ ،ﻭ ﻋ ﻦ ِﺷﻤﺎِﻟ
ﻳﻤِﻴِﻨ
ﺸ ﺪ ﻙ ﻋ ﻬ ﺪ ﻙﺱ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ»:ﺍﻟﱠﻠ ﻬ ﻢ ِﺇﻧﻲ ﹶﺃﻧ
ﻳ ﻌﻨِﻲ:ﹶﻗ ﻮﹶﻟ ﻪ ﻣﺎ ﺟﺎﺀ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺝ ﻭ ﻫ ﻮ ﺨ ﺮ
ﻚ،ﹶﻓ ﺴﺒ
ﺖ ﹶﻟ ﻢ ﺗ ﻌﺒ ﺪ« ﹶﻓﹶﺄ ﺧ ﹶﺬ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ِﺑﻴ ِﺪ ِﻩ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺣ ﻭ ﻭ ﻋ ﺪ ﻙ،ﺍﻟﱠﻠ ﻬ ﻢ ِﺇ ﹾﻥ ِﺷﹾﺌ
ﳉ ﻤ ﻊ ﻭﻳ ﻮﻟﱡﻮ ﹶﻥ ﺍﻟ ﺪﺑ ﺮ{ ]ﺍﻟﻘﻤﺮ.٦١[٤٥: ﻳﻘﹸﻮ ﹸﻝ }:ﺳﻴ ﻬ ﺰ ﻡ ﺍ ﹶ
ﺏ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ﻧ ﹶﻈ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺨﻄﱠﺎ ِ ﺱ :ﺣ ﺪﹶﺛﻨِﻲ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ ﻭﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋﺒﺎ ٍ
ﺸ ﺮ ﺭ ﺟﻠﹰﺎ،ﻓﹶﺎ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ
ﻀ ﻌ ﹶﺔ ﻋ
ﺙ ﻣِﺎﹶﺋ ٍﺔ ﻭِﺑ ﺻﺤﺎﺑ ﻪ ﹶﺛﻠﹶﺎ ﹸ ﻒ ﻭﹶﺃ
ﲔ ﻭ ﻫ ﻢ ﹶﺃﹾﻟ ﺸ ِﺮ ِﻛ
ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤ
ﺠ ﺰ ﻟِﻲ ﻣﺎ ﻭ ﻋ ﺪﺗﻨِﻲ،ﺍﻟﱠﻠ ﻬ ﻢ ﺁِﺗﻨِﻲ ﻣﺎ ﻒ ﺭﺑ ﻪ» :ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃ ﻧ ِ ﺠ ﻌ ﹶﻞ ﻳ ﻬِﺘ ﺍﹾﻟ ِﻘﺒﹶﻠ ﹶﺔ،ﹸﺛ ﻢ ﻣ ﺪ ﻳ ﺪﻳ ِﻪ،ﹶﻓ
ﺽ«،ﹶﻓﻤﺎ ﺯﺍ ﹶﻝ ﻚ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻌﺼﺎﺑ ﹶﺔِ ،ﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻟﹶﺎ ﺗ ﻌﺒ ﺪ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﻭ ﻋ ﺪﺗﻨِﻲ،ﺍﻟﱠﻠ ﻬ ﻢ ِﺇ ﹾﻥ ﺗ ﻬِﻠ
ﻂ ِﺭﺩﺍ ﺅ ﻩ ﻋ ﻦ ﻣﻨ ِﻜِﺒ ِﻪ،،ﹶﻓﹶﺄﺗﺎ ﻩ ﹶﺃﺑﻮ ﺴﺘ ﹾﻘِﺒ ﹶﻞ ﺍﹾﻟ ِﻘﺒﹶﻠ ِﺔ ،ﺣﺘﻰ ﺳ ﹶﻘ ﹶ ﻒ ﺭﺑ ﻪ ﺟ ﱠﻞ ﻭ ﻋﻠﹶﺎ ﻣﺎﺫﹶﺍ ﻳ ﺪﻳ ِﻪ ﻣ ﻳ ﻬِﺘ
ﺿﻮﺍ ﹸﻥ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴ ِﻪ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ِﺭﺩﺍ َﺀ ﻩ ،ﻭﹶﺃﹾﻟﻘﹶﺎ ﻩ ﻋﻠﹶﻰ ﻣﻨ ِﻜِﺒ ِﻪ،ﹸﺛ ﻢ ﺍﹾﻟﺘ ﺰ ﻣ ﻪ ِﻣ ﻦ ﻭﺭﺍِﺋ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ
ﺑ ﹾﻜ ٍﺮ ِﺭ
ﺴﺘﻐِﻴﺜﹸﻮ ﹶﻥ ﻚ ﻣﺎ ﻭ ﻋ ﺪ ﻙ،ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ }ِﺇ ﹾﺫ ﺗ ﺠ ﺰ ﹶﻟ
ﻚ ،ﹶﻓِﺈﻧ ﻪ ﺳﻴﻨ ِ ﻚ ﺭﺑ ﹶﻛﻔﹶﺎ ﻙ ﻣﻨﺎ ﺷ ﺪﺗ
ﲔ{ ]ﺍﻷﻧﻔﺎﻝ،[٩:ﹶﻓﹶﺄ ﻣ ﺪ ﻩ ﺍﻟﱠﻠ ﻪ ﻒ ِﻣ ﻦ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ،ﻣ ﺮ ِﺩِﻓ
ﺏ ﹶﻟ ﹸﻜ ﻢ،ﹶﺃﻧﻲ ﻣ ِﻤ ﺪ ﹸﻛ ﻢ ِﺑﹶﺄﹾﻟ ٍ
ﺭﺑ ﹸﻜ ﻢ،ﻓﹶﺎ ﺳﺘﺠﺎ
٦٢
ﺑِﺎﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ"
ﺖﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ِﺇﺫﹶﺍ ﹶﻏﺰﺍ،ﻗﹶﺎ ﹶﻝ»:ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃﻧ ﻚ ﺭ ِ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭ ﻋ ﻦ ﹶﺃﻧ ِ
٦٣
ﻚ ﹸﺃﻗﹶﺎِﺗ ﹸﻞ«
ﻚ ﹸﺃﺻﻮ ﹸﻝ ،ﻭِﺑ
ﻚ ﹶﺃﺣﻮ ﹸﻝ ،ﻭِﺑ
ﺼﲑِﻱ ِﺑ
ﻀﺪِﻱ ،ﻭﻧ ِ
ﻋ
- ٦١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ٣٩٥٢)(٧٣ /٥ﻭ( ٣٩٥٣
] ﺵ )ﺻﺎﺣﺒﻪ( ﺻﺎﺣﺐ ﺫﻟﻚ ﺍﳌﺸﻬﺪ) .ﻋﺪﻝ ﺑﻪ( ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻳﻘﺎﺑﻞ ﺑﻪ ﻭﻳﻮﺯﻥ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ[
- ٦٢ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٤٧٩٣)(١١٤ /١١ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (١٧٦٣) - ٥٨(١٣٨٤ /٣ﻣﻄﻮﻻ
- ٦٣ﻣﺴﺘﺨﺮﺝ ﺃﰊ ﻋﻮﺍﻧﺔ ) ( ٦٥٦٤)(٢١٧ /٤ﺻﺤﻴﺢ
ﹶﺃﺣﻮ ﹸﻝ« ﻚ
ﻭﺍﻟ ﺪ ﹾﻓﻊ ،ﻭﻗِﻴ ﹶﻞِ»:ﺑ ﺤ ﻮ ﹸﻝ:ﺍﹾﻟﺤِﻴﹶﻠﺔﹸ ،ﻭﻗِﻴ ﹶﻞ :ﻣ ﻌﻨﺎ ﻩ:ﺍﹾﻟ ﻤﻨ ﻊ
ﹶﻗ ﻮﹸﻟ ﻪ:ﹶﺃﺣﻮﻝﹸ،ﻳ ﻌﻨِﻲ:ﹶﺃ ﺣﺘﺎﻝﹸ،ﻭﺍﹾﻟ
ﻚ
ﻱ:ﹶﺃ ﺣ ِﻤ ﹸﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺪﻭ ،ﻭﻳ ﺮﻭﻯ »:ﻭِﺑ
ﻚ ﹶﺃﺻﻮ ﹸﻝ« ﹶﺃ
ﺤ ﺮﻙ »،ﻭِﺑ
ﺺِ:ﺇﺫﹶﺍ ﺗ ﺨ ﺸ ﺤ ﺮ ﹶﻛﺔﹸ،ﻳﻘﹶﺎ ﹸﻝ:ﺣﺎ ﹶﻝ ﺍﻟ ﺤ ﻮ ﹸﻝ:ﺍﹾﻟ
ﺤ ﺮﻙ،ﻭﺍﹾﻟ
ﻱ:ﹶﺃﺗ ﹶﺃ
ﺐ.ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )(١٥٣ /٥ ﻱ:ﹸﺃﻃﹶﺎِﻟ ﹸﺃﺣﺎ ِﻭ ﹸﻝ«،ﹶﺃ
ﻱ :ﻣ ﻌﺘ ﻤ ِﺪﻱ ﹶﻓﻠﹶﺎ ﹶﺃ ﻋﺘ ِﻤ ﺪ ﻋﻠﹶﻰ
ﺠ ﻤ ٍﺔ ﹶﺃ
ﺿ ﻢ ﻣ ﻌ
ﻀﺪِﻱ”( ِﺑ ﹶﻔﺘ ِﺢ ﻣ ﻬ ﻤﹶﻠ ٍﺔ ﻭ ﺖ ﻋ »ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ - -ﺇﺫﹶﺍ ﹶﻏﺰﺍ ﻗﹶﺎ ﹶﻝ:ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃﻧ
ﺨﻴ ِﺮ ﻭ ﹶﻏﻴ ِﺮ ِﻩ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓ ﺍﻫـ .ﻭﻓِﻴ ِﻪ ِﺇ ﺷﻌﺎ ﺭ ِﺑﹶﺄ ﱠﻥ ﺍﹾﻟ ﻤﺮﺍ ﺩ
ﻀ ﺪ ﻛِﻨﺎﻳ ﹲﺔ ﻋﻤﺎ ﻳ ﻌﺘ ﻤ ﺪ ﻋﹶﻠﻴ ِﻪ ﻭﻳِﺜ ﻖ ﺍﹾﻟ ﻤ ﺮ ُﺀ ِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟ
ﹶﻏﻴ ِﺮﻙ،ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ:ﺍﹾﻟ ﻌ
ﺱ ﻭ ﻋﻨ ٍﻖ ﻣﺎ ﺑﻴ ﻦ
ﻒ ﻭﻧ ﺪ ٍ
ﺴ ِﺮ ﻭ ﹶﻛ ﹶﻜِﺘ ٍ
ﻀ ﻢ ﻭﺑِﺎﹾﻟ ﹶﻜ
ﻀ ﺪ ﺑِﺎﹾﻟ ﹶﻔﺘ ِﺢ ﻭﺑِﺎﻟ
ﺱ:ﺍﹾﻟ ﻌ
ﺲ ِﺑ ﻤﺘ ﻌﻴ ٍﻦ ِﻟﻤﺎ ﻓِﻲ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ
ﻀﻮ ،ﻣ ﻊ ﹶﺃﻧ ﻪ ﹶﻟﻴ
ﻀ ِﺪ ﺍﹾﻟ ﻌ
ﺑِﺎﹾﻟ ﻌ
ﻱ
ﺴ ِﲑ ﻒ ﺗ ﹾﻔ ِ
ﻱ :ﻣﻌِﻴﻨِﻲ ﻭ ﻣﻐِﻴﺜِﻲ ﻋ ﹾﻄ ﺼﲑِﻱ( ﹶﺃ ﻀﺪِﻱ ﻭﹶﺃ ﻋﻀﺎﺩِﻱ ) ﻭﻧ ِ ﲔ ﻭ ﻫ ﻢ ﻋ
ﺻ ﺮ ﻭﺍﹾﻟ ﻤ ِﻌ
ﻀ ﺪ ﺍﻟﻨﺎ ِ
ﺍﹾﻟ ِﻤ ﺮﹶﻓ ِﻖ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜِﺘﻒِ،ﻭﺍﹾﻟ ﻌ
٣٦
ﺖ ﻛﹶﺎِﺗﺒﺎ
ﻀ ِﺮ ،ﻣ ﻮﹶﻟﻰ ﻋ ﻤ ﺮ ﺑ ِﻦ ﻋﺒﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ،ﹸﻛﻨ
ﻭ ﻋ ﻦ ﻣﻮﺳﻰ ﺑ ِﻦ ﻋ ﹾﻘﺒ ﹶﺔ،ﻗﹶﺎ ﹶﻝ :ﺣ ﺪﹶﺛﻨِﻲ ﺳﺎِﻟ ﻢ ﹶﺃﺑﻮ ﺍﻟﻨ
ﳊﺮﻭ ِﺭﻳ ِﺔ،ﹶﻓ ﹶﻘ ﺮﹾﺃﺗ ﻪ،ﹶﻓِﺈﺫﹶﺍ ﻓِﻴ ِﻪِ:ﺇ ﱠﻥ
ﺝ ِﺇﻟﹶﻰ ﺍ ﹶ
ﲔ ﺧ ﺮ ﺐ ِﺇﹶﻟﻴ ِﻪ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﹶﺃﺑِﻲ ﹶﺃ ﻭﻓﹶﻰِ ،ﺣ ﹶﻟ ﻪ،ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ
ﺲ،ﹸﺛ ﻢ ﻗﹶﺎ ﻡ ﻓِﻲ ﺸ ﻤ ﺖ ﺍﻟ ﺾ ﹶﺃﻳﺎ ِﻣ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻟ ِﻘ ﻲ ﻓِﻴﻬﺎ ﺍﻟ ﻌ ﺪ ﻭ،ﺍﻧﺘ ﹶﻈ ﺮ ﺣﺘﻰ ﻣﺎﹶﻟ ِ
ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺑ ﻌ ِ
ﺱ ،ﹶﻻ ﺗ ﻤﻨﻮﺍ ِﻟﻘﹶﺎ َﺀ ﺍﻟ ﻌ ﺪ ﻭ ،ﻭ ﺳﻠﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﺍﻟﻌﺎِﻓﻴ ﹶﺔ،ﹶﻓِﺈﺫﹶﺍ ﹶﻟﻘِﻴﺘﻤﻮ ﻫ ﻢ ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺍﻟﻨﺎ ِ
ﻱ
ﺠ ِﺮ
ﺏ ،ﻭ ﻣ
ﻑ« ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﺍﻟﱠﻠ ﻬ ﻢ ﻣﻨ ِﺰ ﹶﻝ ﺍﻟ ِﻜﺘﺎ ِ ﺴﻴﻮ ِ ﻼ ِﻝ ﺍﻟ ﺖ ِﻇ ﹶ ﺤ ﳉﻨ ﹶﺔ ﺗ
ﺻِﺒﺮﻭﺍ،ﻭﺍ ﻋﹶﻠﻤﻮﺍ ﹶﺃ ﱠﻥ ﺍ ﹶ
ﻓﹶﺎ
٦٤
ﺼ ﺮﻧﺎ ﻋﹶﻠﻴ ِﻬ ﻢ«
ﺏ،ﺍ ﻫ ِﺰ ﻣ ﻬ ﻢ ﻭﺍﻧ
ﺏ ،ﻭﻫﺎ ِﺯ ﻡ ﺍ َﻷ ﺣﺰﺍ ِ
ﺴﺤﺎ ِ ﺍﻟ
ﺻﹸﻠ ﻪ ِﺣ ﻮﹶﻟﺔﹲ،ﹶﺃﺑ ﺪ ﹶﻝ ﺍﹾﻟﻮﺍ ﻭ ﻳﺎ ًﺀ
ﺴ ِﺮ ﻭﹶﺃ
ﻑ ﹶﻛﻴ ﺪ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻭﹶﺃ ﺣﺘﺎ ﹸﻝ ﻟِ ﺪ ﹾﻓ ِﻊ ﻣ ﹾﻜ ِﺮ ِﻫﻢِ ،ﻣ ﻦ ﺣﺎ ﹶﻝ ﻳﺤﻮ ﹸﻝ ﺣِﻴﹶﻠ ﹰﺔ ﺑِﺎﹾﻟ ﹶﻜ
ﺻ ِﺮ
ﻱ:ﹶﺃ
ﻚ ﹶﺃﺣﻮ ﹸﻝ( ﹶﺃ
)ِﺑ
ﺤﻴ ﹸﻞ ﺣِﻴﹶﻠ ﹰﺔ ﻧﺎِﻓ ﻌ ﹰﺔ ﻓِﻲ ﺩ ﹾﻓ ِﻊ ﹶﻛﻴ ِﺪ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻱ:ﹶﺃﺗ ﺤﻮ ﹸﻝ ﺣِﻴﹶﻠ ﹰﺔ ﹶﺃ
ﺠ ٍﺮِ :ﻣ ﻦ ﺣﺎ ﹶﻝ ﻳ ﺴﻜﹸﻮِﻧﻬﺎ ﻭﺍ ﻧ ِﻜﺴﺎ ِﺭ ﻣﺎ ﹶﻗﺒﹶﻠﻬﺎ ،ﻭﹶﺃﻣﺎ ﹶﻗ ﻮ ﹸﻝ ﺍﺑ ِﻦ ﺣ ِﻟ
ﺤ ﺮ ﻙﻱ ﻭﺍﱠﻟﺬِﻱ ﹶﺫ ﹶﻛ ﺮ ﻩ ﻳﺎِﺋ ﻲ ﹶﻓﺘﹶﺄ ﻣﻞﹾ ،ﻭﻗِﻴ ﹶﻞ:ﹶﺃﺗ ﺻﺮِﻳ ٍﺢ ؛ ﹶﻓِﺈ ﱠﻥ ﹶﺃﺣﻮ ﹸﻝ ﻭﺍ ِﻭ ﺻﺤِﻴ ﺢ ﻭﹶﻟ ِﻜ ﻦ ﺍﹾﻟ ﻤ ﹾﺄ ﺧ ﹶﺬ ﹶﻏﻴ ﺮ ﻭﺍ ﺳِﺘﹾﺌﺼﺎِﻟ ِﻬ ﻢ -ﹶﻓﻤ ﻌﻨﻰ
ﺸﻴﹶﺌﻴ ِﻦ ِﺇﺫﹶﺍ ﻣﻨ ﻊ
ﺤ ﻖ ﻭﺍﹾﻟﺒﺎ ِﻃ ِﻞ ِﻣ ﻦ ﺣﺎ ﹶﻝ ﺑﻴ ﻦ ﺍﻟ ﻕ ﺑﻴ ﻦ ﺍﹾﻟ ﺼﻴ ِﺔ ِﺇﻟﹶﻰ ﺍﻟﻄﱠﺎ ﻋﺔِ،ﹶﺃ ﻭ ﹸﺃﹶﻓ ﺮ
ﺤ ﻮ ﹸﻝ ِﻣ ﻦ ﺣﺎ ٍﻝ ِﺇﻟﹶﻰ ﺣﺎﻝٍ،ﹶﺃ ﻭ ﹶﺃﺣﻮ ﹸﻝ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻌ ِﻭﹶﺃﺗ
ﻚ(
ﺤ ﻤﹶﻠ ِﺔ ) ﻭِﺑ ﺼ ﻮﹶﻟ ﹸﺔ ِﺑ ﻤ ﻌﻨﻰ ﺍﹾﻟ
ﺻﹶﻠﻪ ،ﻭ ِﻣﻨ ﻪ ﺍﻟ
ﻱ:ﹶﺃ ﺣ ِﻤ ﹸﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺪ ﻭ ﺣﺘﻰ ﹶﺃ ﹾﻏِﻠﺒ ﻪ ﻭﹶﺃ ﺳﺘ ﹾﺄ ِ ﻚ ﹶﺃﺻﻮ ﹸﻝ( ﹶﺃ ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﻋ ِﻦ ﺍﻟﹾﺂ ﺧ ِﺮ ) ﻭِﺑ
ﺴِﻠ ﻢ ﹶﺃ ﻭ ﻣﺴﺎِﻟ ﻢ "ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ
ﻱ:ﹶﺃ ﻋﺪﺍ َﺀ ﻙ ﺣﺘﻰ ﻟﹶﺎ ﻳﺒﻘﹶﻰ ِﺇﻟﱠﺎ ﻣ
ﻚ )ﹸﺃﻗﹶﺎِﺗ ﹸﻞ( ﹶﺃ
ﺼ ﺮِﺗ
ﻚ ﻭﻧ
ﻚ ﻭ ﻋ ﻮِﻧ
ﻚ ﻭﹸﻗ ﻮِﺗ
ﺤ ﻮِﻟ
ﻱِ:ﺑ
ﹶﺃ
ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(١٦٩٣ /٤
- ٦٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٣٠٢٤)(٦٣ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٤٢) - ٢٠(١٣٦٢ /٣
] ﺵ )ﺍﳊﺮﻭﺭﻳﺔ( ﺃﻱ ﻟﻘﺘﺎﳍﻢ ﻭﻫﻢ ﺍﳋﻮﺍﺭﺝ)ﻭﺍﺳﺄﻟﻮﺍ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ( ﻗﺪ ﻛﺜﺮﺕ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﻷﻣﺮ ﺑﺴﺆﺍﻝ ﺍﻟﻌﺎﻓﻴﺔ ﻭﻫﻲ ﻣﻦ
ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺘﻨﺎﻭﻟﺔ ﻟﺪﻓﻊ ﲨﻴﻊ ﺍﳌﻜﺮﻭﻫﺎﺕ ﰲ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺒﺎﻃﻦ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ)ﻓﺈﺫﺍ ﻟﻘﻴﺘﻤﻮﻫﻢ ﻓﺎﺻﱪﻭﺍ( ﻫﺬﺍ
ﺣﺚ ﻋﻠﻰ ﺍﻟﺼﱪ ﻭﺍﻟﻘﺘﺎﻝ ﻭﻫﻮ ﺁﻛﺪ ﺃﺭﻛﺎﻧﻪ ﻭﻗﺪ ﲨﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺁﺩﺍﺏ ﺍﻟﻘﺘﺎﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ
ﻟﻘﻴﺘﻢ ﻓﺌﺔ ﻓﺎﺛﺒﺘﻮﺍ ﻭﺍﺫﻛﺮﻭﺍ ﺍﷲ ﻛﺜﲑﺍ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﺗﻨﺎﺯﻋﻮﺍ ﻓﺘﻔﺸﻠﻮﺍ ﻭﺗﺬﻫﺐ ﺭﳛﻜﻢ ﻭﺍﺻﱪﻭﺍ
ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﺑﻄﺮﺍ ﻭﺭﺋﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻳﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ{
ﺱ(:ﻭﹶﻟ ﻌ ﱠﻞ ﺍﹾﻟ ﻌﺪﻭ ﹶﻝ ﻋ ﻦ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ
ﻱ:ﻓِﻴﻤﺎ ﺑﻴﻨ ﻬﻢ،ﹶﺃ ﻭ ِﻟﹶﺄ ﺣ ِﺪ ِﻫ ﻢ )ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺱ(:ﹶﺃ
ﻱ :ﺧﻄِﻴﺒﺎ )ﻓِﻲ ﺍﻟﻨﺎ ِ)ﹸﺛ ﻢ ﻗﹶﺎ ﻡ(:ﹶﺃ
ﻱ:ﺍ ﹾﻃﹸﻠﺒﻮ ﻩ ِﻛﻔﹶﺎﻳ ﹶﺔ ﺷ ﺮ ﺍﹾﻟﹶﺄ ﻋﺪﺍ ِﺀ )ﹶﻓِﺈﺫﹶﺍ ﹶﻟﻘِﻴﺘ ﻢ ﲔ ) »ﻟﹶﺎ ﺗﺘ ﻤﻨﻮﺍ ِﻟﻘﹶﺎ َﺀ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻭ ﺳﻠﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟﻌﺎِﻓﻴ ﹶﺔ« (:ﹶﺃ ِ ِﻟﻴ ﻌ ﻢ ﺍﹾﻟ ﻤﻨﺎِﻓ ِﻘ
ﻱ :ﻭِﺇﻧﻤﺎ ﻧﻬﻰ ﻋ ﻦ ﺗ ﻤﻨﻲ ِﻟﻘﹶﺎ ِﺀ ﺍﹾﻟ ﻌ ﺪ ﻭ ِﻟﻤﺎ ِﻓﻴ ِﻪ ِﻣ ﻦ ﺻﻮ ﺭ ِﺓ ﺍﹾﻟِﺈ ﻋﺠﺎﺏِ،ﻭﺍﻟِﺎﺗﻜﹶﺎ ِﻝ ﻋﻠﹶﻰ ﻱ :ﻋﻠﹶﻰ ﺍﹾﻟﺒﻠﹶﺎ ِﺀ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺻِﺒﺮﻭﺍ(:ﹶﺃ ﻓﹶﺎ
ﻚ ﻓِﻲﺻﺔٍ ،ﻭ ِﻫ ﻲ ِﺇﺫﹶﺍ ﺷ
ﻀ ﻬ ﻢ ﺍﻟﻨ ﻬ ﻲ ﻓِﻲ ﺻﻮ ﺭ ٍﺓ ﺧﺎ ﺤ ﺰ ﻡ ﻭﺍﻟِﺎ ﺣِﺘﻴﺎﻁﹶ ،ﻭﹶﺃ ﻭ ﹶﻝ ﺑ ﻌ
ﻒ ﺍﹾﻟ
ﻕ ﺑِﺎﹾﻟ ﹸﻘ ﻮﺓِ ،ﻭﹶﺃﻳﻀﺎ ﻫ ﻮ ﻳﺨﺎِﻟ
ﺍﻟﻨ ﹾﻔﺲِ،ﻭﺍﹾﻟ ﻮﺛﹸﻮ ِ
ﺠﻨ ﹶﺔ
ﺼﺤِﻴ ﺢ» ) .ﻭﺍ ﻋﹶﻠﻤﻮﺍ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﺿ ﺮﺭٍ ،ﻭِﺇﻟﱠﺎ ﻓﹶﺎﹾﻟ ِﻘﺘﺎ ﹸﻝ ﹸﻛﱡﻠ ﻪ ﹶﻓﻀِﻴﹶﻠ ﹲﺔ ﻭﻃﹶﺎ ﻋﺔﹲ،ﻭﺍﹾﻟﹶﺄ ﻭ ﹸﻝ ﻫ ﻮ ﺍﻟ
ﺤ ِﺔ ﻓِﻲ ﺍﹾﻟ ِﻘﺘﺎﻝِ ،ﻭﻳ ﻤ ِﻜ ﻦ ﺣﺼﻮ ﹸﻝ
ﺼﹶﻠ
ﺍﹾﻟ ﻤ
ﻑﺠﻨﺔِ،ﹶﺃ ِﻭ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺳﻴﻮ ﺐ ِﻟ ﹾﻠ
ﺚ ﺗ ﻌﻠﹸﻮ ﻩ ﺳﻴﻮﻑ ﺍﹾﻟﹶﺄ ﻋﺪﺍ ِﺀ ﺳﺒ ﺤﻴ ﹸ
ﻱ :ﹶﻛ ﻮ ﹸﻥ ﺍﹾﻟ ﻤﺠﺎ ِﻫ ِﺪ ِﺑ ﻑ« (:ﹶﺃ ﺴﻴﻮ ِ ﺖ ِﻇﻠﹶﺎ ِﻝ ﺍﻟ ﺤ ﺗ
ﺏ ﻓِﻲ ﻀ ﺮ ِ ﺏ .ﻭﻓِﻲ ﺍﻟﻨﻬﺎﻳ ِﺔ :ﻭ ﻫ ﻮ ِﻛﻨﺎﻳ ﹲﺔ ﻋ ِﻦ ﺍﻟ ﺪﻧ ﻮ ِﻣ ﻦ ﺍﻟ ﺤﺮﻭ ِ ﺕ ﺍﹾﻟ ﻑ ؛ ِﻟﹶﺄﻧﻬﺎ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﺁﻟﹶﺎ ِ ﺴﻴﻮ ﺍﹾﻟ ﻤﺠﺎ ِﻫﺪِﻳﻦ ،ﻭِﺇﻧﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﺍﻟ
ﻱ ﺷ ﻲ ٍﺀ
ﺲ ؛ ﹶﺃ ﺸ ﻤ ِ ﻚ ﻭﺑﻴ ﻦ ﺍﻟ ﺻ ﹸﻞ ِﻣ ﻦ ﺍﹾﻟﺤﺎ ِﺟ ِﺰ ﺑﻴﻨ ﺼ ﲑ ِﻇﱡﻠ ﻪ ﻋﹶﻠﻴﻪِ،ﻭﺍﻟ ﱢﻈ ﱡﻞ ﺍﹾﻟ ﹶﻔ ﻲ ُﺀ ﺍﹾﻟﺤﺎ ِ
ﻒ ﻭﻳ ِ
ﺴﻴ
ﺠﻬﺎﺩِ ،ﺣﺘﻰ ﻳ ﻌﹸﻠ ﻮ ﻩ ﺍﻟ
ﺍﹾﻟ ِ
ﺏﻱ :ﻣ ﻌﻨﺎ ﻩ ﹶﺛﻮﺍ
ﺸ ﻤﺲِ ،ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺑ ﻌ ﺪ ﻩ ﹶﻓ ﻬ ﻮ ﺍﹾﻟ ﹶﻔ ﻲﺀُ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ ﺹ ِﺑﻤﺎ ﻛﹶﺎ ﹶﻥ ِﻣﻨ ﻪ ِﺇﻟﹶﻰ ﺯﻭﺍ ِﻝ ﺍﻟ ﺨﺼﻮ ﻛﹶﺎﻥﹶ ،ﻭﻗِﻴ ﹶﻞ :ﻫ ﻮ ﻣ
ﻕ ﺍﻟﻨﻴ ِﺔ
ﺼ ﺪ ِ
ﻀﺮﻭﺍ ﻓِﻴ ِﻪ ِﺑ ِ
ﺸ ِﻲ ﺍﹾﻟ ﻤﺠﺎ ِﻫﺪِﻳ ﻦ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻓﹶﺎ ﺣ
ﺴﻴﻮﻑِ ،ﻭ ﻣ
ﺏ ﺑِﺎﻟ
ﻀ ﺮ ِ
ﺠﻨ ِﺔ ِﻋﻨ ﺪ ﺍﻟ
ﺻ ﹸﻞ ِﺇﻟﹶﻰ ﺍﹾﻟ
ﺐ ﺍﹾﻟﻤﻮ ِ
ﺴﺒ
ﺍﻟﱠﻠﻪِ،ﻭﺍﻟ
ﻭﺍﹾﺛﺒﺘﻮﺍ.
٣٧
ﺏ ﹶﻗ ﻮﻣﺎ،ﻗﹶﺎ ﹶﻝ» :ﺍﻟﱠﻠ ﻬ ﻢ
ﺲ ،ﺣ ﺪﹶﺛ ﻪ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ،ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﺃﺻﺎ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺑ ﺮ ﺩﺓﹶ،ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﹶﻗﻴ ٍ
٦٥
ﻚ ِﻣ ﻦ ﺷﺮﻭ ِﺭ ِﻫ ﻢ«
ﺤﻮ ِﺭ ِﻫ ﻢ ،ﻭﻧﻌﻮ ﹸﺫ ِﺑ
ﻚ ﻓِﻲ ﻧ
ﺠ ﻌﹸﻠ
ِﺇﻧﺎ ﻧ
(١٢ﺗﺮﻏﻴﺐ ﺍﺎﻫﺪﻳﻦ ﰲ ﻗﺘﺎﻝ ﺍﻟﻌﺪﻭ:
ﺸﺮﻭ ﹶﻥ ﺻﺎِﺑﺮﻭ ﹶﻥ
ﲔ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﺇِ ﹾﻥ ﻳ ﹸﻜ ﻦ ِﻣﻨ ﹸﻜ ﻢ ِﻋ
ﺽ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ}:ﻳﺎﹶﺃﻳﻬﺎ ﺍﻟﻨِﺒ ﻲ ﺣ ﺮ ِ
ﻳ ﻐِﻠﺒﻮﺍ ﻣِﺎﹶﺋﺘﻴ ِﻦ ﻭِﺇ ﹾﻥ ﻳ ﹸﻜ ﻦ ِﻣﻨ ﹸﻜ ﻢ ﻣِﺎﹶﺋ ﹲﺔ ﻳ ﻐِﻠﺒﻮﺍ ﹶﺃﹾﻟﻔﹰﺎ ِﻣ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛﻔﹶﺮﻭﺍ ِﺑﹶﺄﻧ ﻬ ﻢ ﹶﻗ ﻮ ﻡ ﻟﹶـﺎ ﻳ ﹾﻔ ﹶﻘﻬـﻮ ﹶﻥ
)]...{(٦٥ﺍﻷﻧﻔﺎﻝ.[٦٥:
ﻀ ِﻬ ﻢ ﻋﻠﹶﻰ ﺍﻟ ِﻘﺘﺎﻝِِ ،ﻟ ﺪ ﹾﻓ ِﻊ ﻋـﺪﻭﺍ ِﻥ ﺍﻟﻜﹶـﺎِﻓﺮِﻳ ﻦ ﺤﺮِﻳ ِ ﺚ ﺍ ﹸﳌ ﺆ ِﻣِﻨﲔ ،ﻭﺗ ﺤ ﱢ ﷲ ﺗﻌﺎﻟﹶﻰ ﻧِﺒﻴ ﻪ ِﺑ ﻳ ﹾﺄ ﻣ ﺮ ﺍ ُ
ﳊ ﻖ ﻭﺍﻟ ﻌ ﺪ ِﻝ ﻭﹶﺃ ﻫﻠِﻬﺎ ،ﻋﻠﹶﻰ ﹶﻛِﻠ ﻤ ِﺔ ﺍﻟﺒﺎ ِﻃ ِﻞ ﻭﺍﻟ ﱡﻈ ﹾﻠ ِﻢ ﷲ ﻭﺍ ﹶ ﻼ ِﺀ ﹶﻛِﻠ ﻤ ِﺔ ﺍ ِ ﻼ ِﻡ ﻭﹶﺃ ﻫِﻠﻪِ ،ﻭ ِﻹ ﻋ ﹶﻋﻠﹶﻰ ﺍ ِﻹ ﺳ ﹶ
ﺼﻤﻮ ﹶﻥ ﺑِﺎ ِﻹﳝﺎ ِﻥ ﺸﺮﻭ ﹶﻥ ﻣ ﻌﺘ ِ
ﲔ ِﻋ
ﲔ ﹶﺃﻧ ﻪ ِﺇﺫﹶﺍ ﻭ ِﺟ ﺪ ِﻣ ﻦ ﺍ ﹸﳌ ﺆ ِﻣِﻨ ﷲ ﻧِﺒﻴ ﻪ ﻭﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﺨِﺒ ﺮ ﺍ ُ
ﻭﹶﺃﻧﺼﺎ ِﺭ ِﻫﻤﺎ .ﻭﻳ
ﺼﺒ ِﺮ ﻭﺍﻟﻄﱠﺎ ﻋﺔِ ،ﹶﻓِﺈﻧ ﻬ ﻢ ﻳ ﻐِﻠﺒﻮ ﹶﻥ ِﻣﹶﺌﺘﻴﻦِ ،ﻭِﺇ ﹾﻥ ﻭ ِﺟ ﺪ ِﻣﻨ ﻬ ﻢ ِﻣﺌﹶ ﹲﺔ ﻳ ﻐِﻠﺒﻮﺍ ﹶﺃﻟﹾﻔﹰﺎ ِﻣ ﻦ ﺍﻟ ﹸﻜﻔﱠﺎﺭَِ ،ﻷﻧﻬـ ﻢ
ﻭﺍﻟ
ﷲ ﻋـ ﺰ ﳊ ﺮﺏِ ،ﻭﻣﺎ ﻳﺮﺍ ﺩ ِﺑﻬﺎ ﻣِـ ﻦ ﻣ ﺮﺿـﺎ ِﺓ ﺍ ِ ﹶﻗ ﻮ ﻡ ﹶﻻ ﻳ ﹾﻔ ﹶﻘﻬﻮ ﹶﻥ ﻣﺎ ﺗ ﹾﻔ ﹶﻘﻬﻮﻧ ﻪ ﹶﺃﻧﺘ ﻢ ِﻣ ﻦ ِﺣ ﹾﻜ ﻤ ِﺔ ﺍ ﹶ
ﷲ ﹶﺃ ﻭ ﻓﹶـﻮﺯﹰﺍ ﺑِﺎﻟﺸـﻬﺎ ﺩ ِﺓ
ﺏ :ﻧﺼﺮﹰﺍ ِﻣ ﻦ ﺍ ِﳊ ﺮ ِ
ﻭ ﺟﻞﱠ ،ﻭ ﹶﻻ ﻳﻨﺘ ِﻈﺮﻭ ﹶﻥ ﻫ ﻢ ﻣﺎ ﺗﻨﺘ ِﻈﺮﻭ ﹶﻥ ﹶﺃﻧﺘ ﻢ ِﻣ ﻦ ﺍ ﹶ
ﷲ ﻋﻨ ﻬ ﻢ ﻓِﻲ ﺍﻵﻳـ ِﺔ
ﻒﺍُ ﺨ ﱠﻔ
ﺴِﻠ ِﻤﲔ ،ﹶﻓ ﻚ ﻋﻠﹶﻰ ﺍ ﹸﳌ
ﺖ ﻫ ِﺬ ِﻩ ﺍﻵﻳ ﹸﺔ ﺷ ﻖ ﹶﺫِﻟ ﷲ .ﻭﹶﻟﻤﺎ ﻧ ﺰﹶﻟ
ﺿﻮﺍ ِﻥ ﺍ ِﻭ ِﺭ
٦٦
ﺍﻟﺘﺎِﻟﻴ ِﺔ.
ﻑ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﺍﻟﺴﺎِﺑ ﹶﻘ ِﺔ
ﺻﻨﺎ ِ
ﻱ:ﹶﺃ
ﺏ(:ﹶﺃ
ﺴﺤﺎﺏِ ،ﻭﻫﺎ ِﺯ ﻡ ﺍﹾﻟﹶﺄ ﺣﺰﺍ ِ
ﻱ ﺍﻟ
ﺠ ِﺮ
ﺴﻪ،ﹶﺃ ِﻭ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ) ﻭ ﻣ
ﻱِ :ﺟﻨ
ﺏ(:ﹶﺃ
)ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ:ﺍﻟﱠﻠ ﻬ ﻢ ﻣﻨ ِﺰ ﹶﻝ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﻱِ:ﻟﻴﻜﹸﻮ ﹶﻥ ﹶﻟﻨﺎ ﹶﺃ ﺟ ﺮ ﺼ ﺮﻧﺎ ﻋﹶﻠﻴ ِﻬ ﻢ(:ﹶﺃ
ﺼ ِﺮ ﻙ )ﻭﺍﻧ ﻚ ﻭﻧ ﺤ ﻮِﻟ
ﻱ :ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ِﺑ
ﺡ ﻭﹶﺛﻤﻮ ﺩ ﻭﻋﺎ ٍﺩ ﻭ ﹶﻏﻴ ِﺮ ِﻫ ﻢ )ﺍ ﻫ ِﺰ ﻣ ﻬ ﻢ(:ﹶﺃ
ِﻣ ﻦ ﹶﻗ ﻮ ِﻡ ﻧﻮ ٍ
ﺏﺖ ﻫﺒﻮ ِ ﺼ ﺮ ِﺓ ؛ ِﻟﹶﺄﻧ ﻪ ﻭ ﹾﻗ
ﺲ ِﺇﺷﺎ ﺭﹲﺓ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻔﺘ ِﺢ ﻭﺍﻟﻨ
ﺸ ﻤ ﺖ ﺍﻟ ﺐ ﺍﹾﻟ ﻤﺒﺎ ﺷ ﺮﺓِ،ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﻭﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ:ﺍﻧﺘ ﹶﻈ ﺮ ﺣﺘﻰ ﻣﺎﹶﻟ ِ ﺴﺒ ِ
ﺍﹾﻟ ﻐ ﺰ ِﻭ ِﺑ
ﺺ ﻋﹶﻠﻴ ِﻪ ﻓِﻲ
ﺠ ﻤ ﻊ ﺑﻴﻨ ﻬﻤﺎ ِﻟﻤﺎ ﻧ
ﺼﻠﹶﺎ ِﺓ ﻭﺍﻟ ﺪﻋﺎ ِﺀ ِﻋﻨ ﺪﻫﺎ،ﻭﺍﹾﻟ ﻮ ﺟ ﻪ ﺍﹾﻟ
ﺕ ﺍﻟ ﻁ ﺍﻟﻨﻔﹸﻮﺱِ ،ﻭﻗﹶﺎﻟﹸﻮﺍ ﺳﺒﺒ ﻪ ﹶﻓﻀِﻴﹶﻠ ﹸﺔ ﹶﺃ ﻭﻗﹶﺎ ِ ﺡ ﻭﻧﺸﺎ ِ ﺍﻟ ﺮﻳﺎ ِ
ﺕ ﺍﹾﻟ ِﻘﺘﺎ ﹶﻝ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،- -ﹶﻓﻜﹶﺎ ﹶﻥ ﻱ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﺍﻟﻨ ﻌﻤﺎ ِﻥ ﺑ ِﻦ ﻣ ﹶﻘ ﺮ ٍﻥ ﻗﹶﺎ ﹶﻝ »:ﺷ ِﻬ ﺪ ﺝ ﻓِﻲ ﺍﹾﻟﺒﺨﺎ ِﺭ ﺨ ﺮ ِ
ﺚ ﺍﻟﹾﺂ ﺧ ِﺮ ﺍﹾﻟ ﻤ ﺤﺪِﻳ ِ ﺍﹾﻟ
ﺐﺸ ﻤﺲ ،ﻭﺗ ﻬ
ﺼﻠﹶﺎ ﹸﺓ« .ﻭﻓِﻲ ِﺭﻭﺍﻳ ِﺔ ﹶﺃﺑِﻲ ﺩﺍ ﻭ ﺩ :ﺣﺘﻰ ﺗﺰﻭ ﹶﻝ ﺍﻟ ﻀ ﺮ ﺍﻟ ﺤ ﺡ ﻭﺗ ﺐ ﺍﹾﻟﹶﺄ ﺭﻳﺎ
ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳﻘﹶﺎِﺗ ﹾﻞ ﹶﺃ ﻭ ﹶﻝ ﺍﻟﻨﻬﺎ ِﺭ ﺍﻧﺘ ﹶﻈ ﺮ ﺣﺘﻰ ﺗ ﻬ
ﺏ ﺍﻟ ﺪﻋﺎ ِﺀ
ﺤﺒﺎ
ﺼﺒﺎ« “ ﻭﻓِﻴ ِﻪ ﺍ ﺳِﺘ
ﺕ ﺑِﺎﻟ
ﺼ ﺮ
ﻚ ﹶﻗ ﻮﹸﻟ ﻪ »”:- -ﻧ ِ
ﻕ ﹶﺫِﻟ
ﺼﺪﺍ
ﺸِﺘ ﻲ :ﻭ ِﻣ
ﺼﺮ،ﻗﹶﺎ ﹶﻝ ﺍﻟﺘﻮ ِﺭِﺑ
ﺍﻟ ﺮﻳﺎﺡ ،ﻭﻳﻨ ِﺰ ﹶﻝ ﺍﻟﻨ
ﻭﺍﻟِﺎ ﺳِﺘ ﻐﻨﺎ ُﺀ ِﻋﻨ ﺪ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ.ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٣٠ /٦
- ٦٥ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٤٧٦٥)(٨٢ /١١ﺻﺤﻴﺢ
- ٦٦ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ ،١٢٢٦ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
٣٨
ﳋﻨ ﺪﻕِ،ﹶﻓِﺈﺫﹶﺍ
ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﹶﻰ ﺍ ﹶ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ،ﻳﻘﹸﻮ ﹸﻝ :ﺧ ﺮ
ﺖ ﹶﺃﻧﺴﺎ ﺭ ِ
ﻭ ﻋ ﻦ ﺣ ﻤﻴﺪٍ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﻚ ﹶﻟ ﻬﻢ،ﹶﻓﹶﻠﻤﺎ
ﺤ ِﻔﺮﻭ ﹶﻥ ﻓِﻲ ﹶﻏﺪﺍ ٍﺓ ﺑﺎ ِﺭ ﺩﺓٍ،ﹶﻓﹶﻠ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻬ ﻢ ﻋﺒِﻴ ﺪ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﹶﺫِﻟ ﺍ ﹸﳌﻬﺎ ِﺟﺮﻭ ﹶﻥ ﻭﺍ َﻷﻧﺼﺎ ﺭ ﻳ
ﺐ ﻭﺍﳉﹸﻮﻉِ،ﻗﹶﺎ ﹶﻝ: ﺼ ِ ﺭﺃﹶﻯ ﻣﺎ ِﺑ ِﻬ ﻢ ِﻣ ﻦ ﺍﻟﻨ
ﺶ ﺍﻵ ِﺧ ﺮﻩ،ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ِﻟ ﹾﻠﹶﺄﻧﺼﺎ ِﺭ ﻭﺍ ﹸﳌﻬﺎ ِﺟ ﺮﻩ،ﺶ ﻋﻴ " ﺍﻟﱠﻠ ﻬ ﻢ ِﺇ ﱠﻥ ﺍﻟ ﻌﻴ
ﲔ ﹶﻟ ﻪ:
ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻣﺠِﻴِﺒ
٦٧
ﳉﻬﺎ ِﺩ ﻣﺎ ﺑﻘِﻴﻨﺎ ﹶﺃﺑﺪﺍ
ﺤ ﻤﺪﺍ ...ﻋﻠﹶﻰ ﺍ ِ
ﺤ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﺑﺎﻳﻌﻮﺍ ﻣ
ﻧ
(١٣ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺧﺎﻑ ﺍﻟﻌﺪﻭ:
ﻚ ﻓِﻴ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠ ﹸﻜﻢ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﺳـﺎ ِﺣﺮ،ﹶﻓﹶﻠﻤﺎ ﷲ ﻗﹶﺎ ﹶﻝ ":ﻛﹶﺎ ﹶﻥ ﻣِﻠ ﺻ ﻬﻴﺐٍ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻋ ﻦ
ﺚ ِﺇﹶﻟﻴـ ِﻪ ﹸﻏﻠﹶﺎﻣـﺎ ﺤﺮ،ﹶﻓﺒ ﻌ ﹶ
ﺚ ِﺇﹶﻟ ﻲ ﹸﻏﻠﹶﺎﻣﺎ ﹸﺃ ﻋﱢﻠﻤـ ﻪ ﺍﻟﺴـ ﻚِ:ﺇﻧﻲ ﻗﹶ ﺪ ﹶﻛِﺒ ﺮﺕ،ﻓﹶﺎﺑ ﻌ ﹾ
ﹶﻛِﺒﺮ،ﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ﻤِﻠ ِ
ﺠﺒ ﻪ ﹶﻓﻜﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﺃﺗـﻰ
ﺐ ﹶﻓ ﹶﻘ ﻌ ﺪ ِﺇﹶﻟﻴ ِﻪ ﻭ ﺳ ِﻤ ﻊ ﹶﻛﻠﹶﺎ ﻣﻪ،ﹶﻓﹶﺄ ﻋ
ﻚ ﺭﺍ ِﻫ ﻳ ﻌﱢﻠ ﻤﻪ،ﹶﻓﻜﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻃﺮِﻳ ِﻘﻪِِ،ﺇﺫﹶﺍ ﺳﹶﻠ
ﻚ ِﺇﻟﹶﻰ ﺍﻟﺮﺍ ِﻫﺐِ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇﺫﹶﺍ ﺸﻜﹶﺎ ﹶﺫِﻟ ﺿ ﺮﺑﻪ،ﹶﻓ
ﺍﻟﺴﺎ ِﺣ ﺮ ﻣ ﺮ ﺑِﺎﻟﺮﺍ ِﻫﺐِ ﻭﹶﻗ ﻌ ﺪ ِﺇﹶﻟﻴﻪِ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﺗﻰ ﺍﻟﺴﺎ ِﺣ ﺮ
ﺴﻨِﻲ ﺍﻟﺴﺎ ِﺣﺮ،ﹶﻓﺒﻴﻨﻤﺎ ﻫـ ﻮ ﻚ ﹶﻓ ﹸﻘ ﹾﻞ :ﺣﺒ ﺖ ﹶﺃ ﻫﹶﻠ
ﺴِﻨﻲ ﹶﺃ ﻫﻠِﻲ ،ﻭِﺇﺫﹶﺍ ﺧﺸِﻴ ﺖ ﺍﻟﺴﺎ ِﺣﺮ،ﹶﻓ ﹸﻘ ﹾﻞ :ﺣﺒ ﺧﺸِﻴ
ﺖ ﺍﻟﻨﺎﺱ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﻋﹶﻠ ﻢ ﺁﻟﺴـﺎ ِﺣ ﺮ ﹶﺃ ﹾﻓﻀـ ﹸﻞ ﹶﺃ ِﻡ
ﺴ ِ ﻚ ِﺇ ﹾﺫ ﹶﺃﺗﻰ ﻋﻠﹶﻰ ﺩﺍﺑٍ ﺔ ﻋﻈِﻴ ﻤ ٍﺔ ﹶﻗ ﺪ ﺣﺒ ﹶﻛ ﹶﺬِﻟ
ﻚ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ﺍﻟﺴﺎ ِﺣ ِﺮ
ﺐ ِﺇﹶﻟﻴ
ﺐ ﹶﺃ ﺣ
ﺠﺮﺍ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﻟﻠ ﻬ ﻢ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﻣ ﺮ ﺍﻟﺮﺍ ِﻫ ِ
ﻀﻞﹸ؟ ﹶﻓﹶﺄ ﺧ ﹶﺬ ﺣ ﺐ ﹶﺃ ﹾﻓ
ﺍﻟﺮﺍ ِﻫ
ﺐ
ﻀ ﻲ ﺍﻟﻨﺎﺱ،ﹶﻓ ﺮﻣﺎﻫـﺎ ﹶﻓ ﹶﻘﺘﹶﻠﻬﺎ ،ﻭ ﻣﻀـﻰ ﺍﻟﻨﺎﺱ،ﻓﹶـﹶﺄﺗﻰ ﺍﻟﺮﺍﻫِـ ﻓﹶﺎ ﹾﻗﺘ ﹾﻞ ﻫ ِﺬ ِﻩ ﺍﻟﺪﺍﺑﺔﹶ ،ﺣﺘﻰ ﻳ ﻤ ِ
ﻚﻀ ﹸﻞ ِﻣﻨﻲ،ﹶﻗ ﺪ ﺑﹶﻠ ﹶﻎ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ﻙ ﻣﺎ ﹶﺃﺭﻯ ،ﻭِﺇﻧـ ﺖ ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﹾﻓ ﻱ ﺑﻨ ﻲ ﹶﺃﻧ ﺐ:ﹶﺃ ﹶﻓﹶﺄ ﺧﺒ ﺮﻩ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺍﻟﺮﺍ ِﻫ
ﺱ ﻣِـ ﻦﺉ ﺍﹾﻟﹶﺄﻛﹾ ﻤ ﻪ ﻭﺍﹾﻟﹶﺄﺑ ﺮﺹ ،ﻭﻳﺪﺍﻭِﻱ ﺍﻟﻨﺎ ﺖ ﹶﻓﻠﹶﺎ ﺗ ﺪ ﱠﻝ ﻋﹶﻠﻲ ،ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻐﻠﹶﺎ ﻡ ﻳﺒ ِﺮ
ﺳﺘﺒﺘﻠﹶﻰ،ﹶﻓِﺈ ِﻥ ﺍﺑﺘﻠِﻴ
ﻚ
ﻚ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﺪ ﻋ ِﻤﻲ،ﹶﻓﹶﺄﺗﺎ ﻩ ِﺑ ﻬﺪﺍﻳﺎ ﹶﻛِﺜ ﲑﺓٍ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻣﺎ ﻫﺎ ﻫﻨﺎ ﻟﹶـ ﺲ ِﻟ ﹾﻠ ﻤِﻠ ِ
ﺴ ِﻤ ﻊ ﺟﻠِﻴ ﺳﺎِﺋ ِﺮ ﺍﹾﻟﹶﺄ ﺩﻭﺍﺀِ،ﹶﻓ
ﷲ
ﺖ ﺑِـﺎ ِ ﺖ ﺁ ﻣﻨـ ﺸﻔِﻲ ﺍﷲُ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﻧ ﺖ ﺷ ﹶﻔﻴﺘﻨِﻲ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﻟﹶﺎ ﹶﺃ ﺷﻔِﻲ ﹶﺃ ﺣﺪﺍ ِﺇﻧﻤﺎ ﻳ
ﹶﺃ ﺟ ﻤﻊِ،ﺇ ﹾﻥ ﹶﺃﻧ
ﺠِﻠﺲ،ﹶﻓﻘﹶـﺎ ﹶﻝ
ﺲ ِﺇﹶﻟﻴ ِﻪ ﹶﻛﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ
ﺠﹶﻠ
ﻚ ﹶﻓ
ﺸﻔﹶﺎ ﻩ ﺍﷲُ،ﹶﻓﹶﺄﺗﻰ ﺍﹾﻟ ﻤِﻠ
ﷲ ﹶﻓ ﺸﻔﹶﺎﻙ،ﻓﹶﺂ ﻣ ﻦ ﺑِﺎ ِﷲ ﹶﻓ ﺕﺍ َ ﺩ ﻋ ﻮ
ﻚ
ﺏ ﹶﻏﻴﺮِﻱ؟ ﻗﹶـﺎ ﹶﻝ :ﺭﺑـﻲ ﻭ ﺭﺑـ ﻚ ﺭ ﺼ ﺮﻙ؟ ﻗﹶﺎ ﹶﻝ :ﺭﺑﻲ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﻟ ﻚ ﺑ ﻚ :ﻣ ﻦ ﺭ ﺩ ﻋﹶﻠﻴ
ﹶﻟ ﻪ ﺍﹾﻟ ﻤِﻠ
ﻱ ﺑﻨ ﻲ ﻗﹶـ ﺪ
ﻚ:ﹶﺃ
ﺍﷲُ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻩ ﹶﻓﹶﻠ ﻢ ﻳ ﺰ ﹾﻝ ﻳ ﻌ ﱢﺬﺑ ﻪ ﺣﺘﻰ ﺩ ﱠﻝ ﻋﻠﹶﻰ ﺍﹾﻟ ﻐﻠﹶﺎﻡِ،ﹶﻓﺠِﻲ َﺀ ﺑِﺎﹾﻟ ﻐﻠﹶﺎﻡِ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺍﹾﻟ ﻤِﻠ
ﺉ ﺍﹾﻟﹶﺄ ﹾﻛ ﻤﻪ ﻭﺍﹾﻟﹶﺄﺑ ﺮﺹ ،ﻭﺗ ﹾﻔ ﻌ ﹸﻞ ﻭﺗ ﹾﻔ ﻌﻞﹸ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﻟﹶﺎ ﹶﺃ ﺷﻔِﻲ ﹶﺃﺣـﺪﺍِ،ﺇﻧﻤﺎ
ﺤ ِﺮ ﻙ ﻣﺎ ﺗﺒ ِﺮ ﺑﹶﻠ ﹶﻎ ِﻣ ﻦ ِﺳ
- ٦٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] ( ٢٨٣٤) (٢٥ /٤ﺵ)ﻏﺪﺍﺓ( ﻭﻗﺖ ﺍﻟﻀﺤﻮﺓ).ﺍﻟﻨﺼﺐ( ﺍﻟﺘﻌﺐ).ﺍﻟﻌﻴﺶ( ﺍﳌﻌﺘﱪ ﻭﺍﻟﺒﺎﻗﻲ[
٣٩
ﺸﻔِﻲ ﺍﷲُ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻩ ﹶﻓﹶﻠ ﻢ ﻳ ﺰ ﹾﻝ ﻳ ﻌ ﱢﺬﺑ ﻪ ﺣﺘﻰ ﺩ ﱠﻝ ﻋﻠﹶﻰ ﺍﻟﺮﺍ ِﻫﺐِ،ﹶﻓﺠِﻲ َﺀ ﺑِﺎﻟﺮﺍ ِﻫﺐِ،ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ﻪ:ﺍ ﺭﺟِـ ﻊ
ﻳ
ﺸ ﱠﻘ ﻪ ﺣﺘﻰ ﻭﹶﻗ ﻊ ِﺷﻘﱠﺎﻩ،ﹸﺛ ﻢ ﻕ ﺭﹾﺃ ِﺳﻪِ،ﹶﻓ ﺿ ﻊ ﺍﹾﻟ ِﻤﹾﺌﺸﺎ ﺭ ﻓِﻲ ﻣ ﹾﻔ ِﺮ ِ
ﻋ ﻦ ﺩِﻳِﻨﻚ،ﹶﻓﹶﺄﺑﻰ،ﹶﻓ ﺪﻋﺎ ﺑِﺎﹾﻟ ِﻤﹾﺌﺸﺎﺭِ،ﹶﻓ ﻮ
ﺸ ﱠﻘ ﻪ
ﻕ ﺭﹾﺃ ِﺳﻪِ،ﹶﻓ
ﺿ ﻊ ﺍﹾﻟ ِﻤﹾﺌﺸﺎ ﺭ ﻓِﻲ ﻣ ﹾﻔ ِﺮ ِ
ﻚ ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ﻪ:ﺍ ﺭ ِﺟ ﻊ ﻋ ﻦ ﺩِﻳِﻨﻚ،ﹶﻓﹶﺄﺑﻰ ﹶﻓ ﻮ ﺲ ﺍﹾﻟ ﻤِﻠ ِ
ﺠﻠِﻴ ِﺟِﻲ َﺀ ِﺑ
ِﺑ ِﻪ ﺣﺘﻰ ﻭﹶﻗ ﻊ ِﺷﻘﱠﺎﻩ،ﹸﺛ ﻢ ﺟِﻲ َﺀ ﺑِﺎﹾﻟ ﻐﻠﹶﺎ ِﻡ ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ﻪ ﺍ ﺭ ِﺟ ﻊ ﻋ ﻦ ﺩِﻳِﻨﻚ،ﹶﻓﹶﺄﺑﻰ ﹶﻓ ﺪﹶﻓ ﻌ ﻪ ِﺇﻟﹶﻰ ﻧﻔﹶـ ٍﺮ ﻣِـ ﻦ
ﺠﺒﻞﹶ،ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﻐﺘ ﻢ ﹸﺫ ﺭ ﻭﺗـ ﻪ،ﹶﻓِﺈ ﹾﻥ
ﺻ ﻌﺪﻭﺍ ِﺑ ِﻪ ﺍﹾﻟ
ﺻﺤﺎِﺑﻪِ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍ ﹾﺫ ﻫﺒﻮﺍ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺟﺒ ِﻞ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ،ﻓﹶﺎ ﹶﺃ
ﺠﺒﻞﹶ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﻟﻠـ ﻬ ﻢ ﺍ ﹾﻛ ِﻔﻨِـﻴ ِﻬ ﻢ ِﺑﻤـﺎ ﺼ ِﻌﺪﻭﺍ ِﺑ ِﻪ ﺍﹾﻟ
ﺭ ﺟ ﻊ ﻋ ﻦ ﺩِﻳِﻨﻪِ ،ﻭِﺇﻟﱠﺎ ﻓﹶﺎ ﹾﻃ ﺮﺣﻮﻩ،ﹶﻓ ﹶﺬﻫﺒﻮﺍ ِﺑ ِﻪ ﹶﻓ
ﻚ:ﻣـﺎ ﹶﻓﻌـ ﹶﻞ ﺴ ﹶﻘﻄﹸﻮﺍ ،ﻭﺟﺎ َﺀ ﻳ ﻤﺸِﻲ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤِﻠﻚِ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺍﹾﻟ ﻤﻠِـ ﺠﺒ ﹸﻞ ﹶﻓ
ﻒ ِﺑ ِﻬ ِﻢ ﺍﹾﻟ
ِﺷﹾﺌﺖ،ﹶﻓ ﺮ ﺟ
ﺻﺤﺎِﺑﻪِ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍ ﹾﺫ ﻫﺒﻮﺍ ِﺑ ِﻪ ﻓﹶـﺎ ﺣ ِﻤﻠﹸﻮ ﻩ ﻓِـﻲ ﺻﺤﺎﺑﻚ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻛﻔﹶﺎﻧِﻴ ِﻬ ﻢ ﺍﷲُ،ﹶﻓ ﺪﹶﻓ ﻌ ﻪ ِﺇﻟﹶﻰ ﻧ ﹶﻔ ٍﺮ ِﻣ ﻦ ﹶﺃ ﹶﺃ
ﺤﺮ،ﹶﻓِﺈ ﹾﻥ ﺭ ﺟ ﻊ ﻋ ﻦ ﺩِﻳِﻨ ِﻪ ﻭِﺇﻟﱠﺎ ﻓﹶﺎ ﹾﻗ ِﺬﻓﹸﻮﻩ،ﹶﻓ ﹶﺬ ﻫﺒﻮﺍ ِﺑﻪِ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﻟﻠ ﻬ ﻢ ﺍ ﹾﻛ ِﻔﻨِﻴ ِﻬ ﻢﹸﻗ ﺮﻗﹸﻮﺭٍ،ﹶﻓﺘﻮ ﺳﻄﹸﻮﺍ ِﺑ ِﻪ ﺍﹾﻟﺒ
ﻚ:ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺴﻔِﻴﻨ ﹸﺔ ﹶﻓ ﻐ ِﺮﻗﹸﻮﺍ ،ﻭﺟﺎ َﺀ ﻳﻤﺸِﻲ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤِﻠﻚِ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺍﹾﻟ ﻤِﻠ ﺕ ِﺑ ِﻬ ِﻢ ﺍﻟ
ِﺑﻤﺎ ِﺷﹾﺌﺖ،ﻓﹶﺎﻧ ﹶﻜ ﹶﻔﹶﺄ
ﺖ ِﺑﻘﹶﺎِﺗﻠِﻲ ﺣﺘﻰ ﺗ ﹾﻔﻌـ ﹶﻞ ﻣـﺎ ﺁﻣـ ﺮ ﻙ ﺴ ﻚ ﹶﻟ ﻚِ:ﺇﻧ ﺻﺤﺎﺑﻚ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻛﻔﹶﺎﻧِﻴ ِﻬ ﻢ ﺍﷲُ،ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ﻤِﻠ ِ ﹶﺃ
ﺼﹸﻠﺒﻨِﻲ ﻋﻠﹶﻰ ِﺟ ﹾﺬﻉٍ،ﹸﺛ ﻢ ﺧ ﹾﺬ ﺳـ ﻬﻤﺎ ﺻﻌِﻴ ٍﺪ ﻭﺍ ِﺣﺪٍ ،ﻭﺗ ﺱ ﻓِﻲ ﺠ ﻤ ﻊ ﺍﻟﻨﺎ ِﺑﻪِ،ﻗﹶﺎ ﹶﻝ :ﻭﻣﺎ ﻫﻮ؟ ﻗﹶﺎ ﹶﻝ:ﺗ
ﻚ ِﺇﺫﹶﺍ
ﺏ ﺍﹾﻟ ﻐﻠﹶﺎﻡِ،ﹸﺛ ﻢ ﺍ ﺭ ِﻣﻨِﻲ،ﹶﻓِﺈﻧ ﷲ ﺭ
ﺴ ﻬ ﻢ ﻓِﻲ ﹶﻛِﺒ ِﺪ ﺍﹾﻟ ﹶﻘ ﻮﺱِ،ﹸﺛ ﻢ ﹸﻗ ﹾﻞ:ﺑِﺎ ﺳ ِﻢ ﺍ ِ ﺿ ِﻊ ﺍﻟ
ِﻣ ﻦ ِﻛﻨﺎﻧﺘِﻲ،ﹸﺛ ﻢ
ﺻﹶﻠﺒ ﻪ ﻋﻠﹶﻰ ِﺟ ﹾﺬﻉٍ،ﹸﺛ ﻢ ﹶﺃ ﺧ ﹶﺬ ﺳ ﻬﻤﺎ ﻣِـ ﻦ ﺻ ِﻌﻴ ٍﺪ ﻭﺍ ِﺣﺪٍ ،ﻭ
ﺱ ﻓِﻲ ﺠ ﻤ ﻊ ﺍﻟﻨﺎ
ﻚ ﹶﻗﺘ ﹾﻠﺘﻨِﻲ،ﹶﻓ
ﹶﻓ ﻌ ﹾﻠﺖ ﹶﺫِﻟ
ﺴ ﻬ ﻢ
ﺏ ﺍﹾﻟ ﻐﻠﹶﺎﻡِ،ﹸﺛ ﻢ ﺭﻣﺎ ﻩ ﹶﻓ ﻮﹶﻗ ﻊ ﺍﻟ
ﺴ ﻬ ﻢ ﻓِﻲ ﹶﻛﺒ ِﺪ ﺍﹾﻟ ﹶﻘ ﻮﺱِ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ:ﺑِﺎ ﺳ ِﻢ ﺍﷲِ،ﺭ ﺿ ﻊ ﺍﻟ ِﻛﻨﺎﻧِﺘﻪِ،ﹸﺛ ﻢ ﻭ
ﺏ
ﺱ:ﺁ ﻣﻨـﺎ ﺑِـ ﺮ ﺴ ﻬ ِﻢ ﹶﻓﻤﺎﺕ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨـﺎ ﺿ ِﻊ ﺍﻟ ﺻ ﺪ ِﻏ ِﻪ ﻓِﻲ ﻣ ﻮ ِ ﺿ ﻊ ﻳ ﺪ ﻩ ﻓِﻲ ﺻ ﺪ ِﻏﻪِ،ﹶﻓ ﻮ
ﻓِﻲ
ﺤ ﹶﺬﺭ؟ ﻗﹶـ ﺪ ﺖ ﺗ
ﺖ ﻣﺎ ﹸﻛﻨ
ﻚ ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ﻪ:ﹶﺃ ﺭﹶﺃﻳ
ﺏ ﺍﹾﻟ ﻐﻠﹶﺎﻡِ،ﹶﻓﹸﺄِﺗ ﻲ ﺍﹾﻟ ﻤِﻠ
ﺏ ﺍﹾﻟ ﻐﻠﹶﺎﻡِ،ﺁ ﻣﻨﺎ ِﺑ ﺮ ﺍﹾﻟ ﻐﻠﹶﺎﻡِ،ﺁ ﻣﻨﺎ ِﺑ ﺮ
ﺕ ﻭﹶﺃﺿـ ﺮ ﻡ
ﺨ ﺪ ﻚ ﺣ ﹶﺬ ﺭﻙ،ﹶﻗ ﺪ ﺁ ﻣ ﻦ ﺍﻟﻨﺎﺱ،ﹶﻓﹶﺄ ﻣ ﺮ ﺑِﺎﹾﻟﹸﺄ ﺧﺪﻭ ِﺩ ﻓِﻲ ﹶﺃ ﹾﻓﻮﺍ ِﻩ ﺍﻟﺴـ ﹶﻜﻚِ،ﹶﻓ ﷲ ﻧ ﺰ ﹶﻝ ِﺑ ﻭﺍ ِ
ﺕ
ﺤﻢ،ﹶﻓ ﹶﻔ ﻌﻠﹸﻮﺍ ﺣﺘﻰ ﺟـﺎ َﺀ ِ ﺍﻟﻨﲑﺍﻥﹶ ،ﻭﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﹶﻟ ﻢ ﻳ ﺮ ِﺟ ﻊ ﻋﻦ ﺩِﻳِﻨ ِﻪ ﹶﻓﹶﺄ ﺣﻤﻮ ﻩ ﻓِﻴﻬﺎ،ﹶﺃ ﻭ ﻗِﻴ ﹶﻞ ﹶﻟ ﻪ:ﺍ ﹾﻗﺘ ِ
ﻚ ﻋﻠﹶـﻰﺻِﺒﺮِﻱ ﹶﻓِﺈﻧ ِ
ﺖ ﺃﹶ ﹾﻥ ﺗ ﹶﻘ ﻊ ﻓِﻴﻬﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬﺎ ﺍﹾﻟ ﻐﻠﹶﺎ ﻡ:ﻳﺎ ﹸﺃ ﻣ ﻪ ﺍ
ﺴ ﺻِﺒ ﻲ ﹶﻟﻬﺎ ﹶﻓﺘﻘﹶﺎ ﻋ
ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﻭ ﻣ ﻌﻬﺎ
٦٨
ﺤ ﻖ "
ﺍﹾﻟ
- ٦٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٣٠٠٥) - ٧٣ (٢٢٩٩ /٤
] ﺵ )ﺍﻷﻛﻤﻪ( ﺍﻟﺬﻱ ﺧﻠﻖ ﺃﻋﻤﻰ )ﺑﺎﳌﺌﺸﺎﺭ( ﻣﻬﻤﻮﺯ ﰲ ﺭﻭﺍﻳﺔ ﺍﻷﻛﺜﺮﻳﻦ ﻭﳚﻮﺯ ﲣﻔﻴﻒ ﺍﳍﻤﺰﺓ ﺑﻘﻠﺒﻬﺎ ﻳﺎﺀ ﻭﺭﻭﻯ ﺍﳌﻨﺸﺎﺭ
ﺑﺎﻟﻨﻮﻥ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﺻﺤﻴﺤﺘﺎﻥ )ﺫﺭﻭﺗﻪ( ﺫﺭﻭﺓ ﺍﳉﺒﻞ ﺃﻋﻼﻩ ﻭﻫﻲ ﺑﻀﻢ ﺍﻟﺬﺍﻝ ﻭﻛﺴﺮﻫﺎ )ﻓﺮﺟﻒ ﻢ ﺍﳉﺒﻞ( ﺃﻱ ﺍﺿﻄﺮﺏ
ﻭﲢﺮﻙ ﺣﺮﻛﺔ ﺷﺪﻳﺪﺓ )ﻗﺮﻗﻮﺭ( ﺍﻟﻘﺮﻗﻮﺭ ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﺼﻐﲑﺓ ﻭﻗﻴﻞ ﺍﻟﻜﺒﲑﺓ ﻭﺍﺧﺘﺎﺭ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺼﻐﲑﺓ ﺑﻌﺪ ﺣﻜﺎﻳﺘﻪ ﺧﻼﻓﺎ ﻛﺜﲑﺍ
٤٠
ﻑ ﹶﻗ ﻮﻣﺎ،ﻗﹶﺎ ﹶﻝ»:ﺍﻟﱠﻠ ﻬ ﻢ ِﺇﻧﺎ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺑ ﺮ ﺩ ﹶﺓ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠﻪِ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﻩ ﺣ ﺪﹶﺛﻪ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺧﺎ
٦٩
ﻚ ِﻣ ﻦ ﺷﺮﻭ ِﺭ ِﻫ ﻢ«
ﻚ ﻓِﻲ ﻧﺤﻮ ِﺭ ِﻫﻢ ،ﻭﻧﻌﻮ ﹸﺫ ِﺑ
ﺠ ﻌﻠﹸ
ﻧ
(١٤ﺍﻻﺳﺘﻨﺼﺎﺭ ﺑﺎﻟﻀﻌﻔﺎﺀ:
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ،ﹶﺃ ﱠﻥ ﹶﻟ ﻪ ﹶﻓﻀﻠﹰﺎ ﻋﻠﹶﻰ ﻣ ﻦ ﺩﻭﻧﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ
ﺐ ﺑ ِﻦ ﺳ ﻌﺪٍ،ﻗﹶﺎ ﹶﻝ :ﺭﺃﹶﻯ ﺳ ﻌ ﺪ ﺭ ِ
ﺼ ﻌ ِ
ﻋ ﻦ ﻣ
٧٠
ﻀ ﻌﻔﹶﺎِﺋ ﹸﻜ ﻢ«
ﺼﺮﻭ ﹶﻥ ﻭﺗ ﺮ ﺯﻗﹸﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﺑ »:ﻫ ﹾﻞ ﺗﻨ
ﺏ ﺍﻟﻨﺒِـ ﻲﻀﻠﹰﺎ ﻋﻠﹶﻰ ﻣ ﻦ ﺩﻭﻧ ﻪ ِﻣ ﻦ ﹶﺃﺻـﺤﺎ ِ ﺐ ﺑ ِﻦ ﺳ ﻌﺪٍ ،ﻋ ﻦ ﹶﺃﺑِﻴﻪِ،ﹶﺃﻧ ﻪ ﹶﻇ ﻦ ﹶﺃ ﱠﻥ ﹶﻟ ﻪ ﹶﻓ ﺼ ﻌ ِﻭ ﻋ ﻦ ﻣ
ﺼ ﺮ ﺍﻟﻠﱠـ ﻪ ﻫـ ِﺬ ِﻩ ﺍﹾﻟﹸﺄﻣـ ﹶﺔ ِﺑﻀـﻌِﻴ ِﻔﻬﺎِ،ﺑ ﺪ ﻋ ﻮِﺗ ِﻬ ﻢ ﻭﺻـﻠﹶﺎِﺗ ِﻬ ﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ ِ»:ﺇﻧﻤﺎ ﻳﻨ
٧١
ﺻ ِﻬ ﻢ«ﻭِﺇ ﺧﻠﹶﺎ ِ
ﺖ ﺍﻟﻨِﺒ ﻲ ﻳﻘﹸﻮ ﹸﻝ": ﳋﺰﺍ ِﻋﻲ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﺐﺍﹸ ﺖ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ﺑ ﻦ ﻭ ﻫ ٍ
ﻭ ﻋ ﻦ ﻣ ﻌﺒ ِﺪ ﺑ ِﻦ ﺧﺎِﻟﺪٍ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﺴ ﻢ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻟﹶﺄﺑ ﺮﻩ،ﹶﺃ ﹶﻻ ﹸﺃ ﺧِﺒ ﺮ ﹸﻛ ﻢ ِﺑﹶﺄ ﻫ ِﻞ
ﻀ ﻌﻒٍ،ﹶﻟ ﻮ ﹶﺃ ﹾﻗ
ﻒ ﻣﺘ ﺿﻌِﻴ ٍ
ﳉﻨﺔِ؟ ﹸﻛ ﱡﻞ ﹶﺃ ﹶﻻ ﹸﺃ ﺧِﺒ ﺮ ﹸﻛ ﻢ ِﺑﹶﺄ ﻫ ِﻞ ﺍ ﹶ
٧٢
ﺴﺘ ﹾﻜِﺒ ٍﺮ "
ﻅ ﻣ
ﺍﻟﻨﺎ ِﺭ :ﹸﻛ ﱡﻞ ﻋﺘﻞﱟ ،ﺟﻮﺍ ٍ
ﷲ
ﺴ ﻢ ﻋﻠﹶﻰ ﺍ ِ
ﻉ ﺑِﺎﹾﻟﹶﺄﺑﻮﺍﺏِ،ﹶﻟ ﻮ ﹶﺃ ﹾﻗ
ﺚ ﻣﺪﻓﹸﻮ ٍ
ﺏ ﹶﺃ ﺷ ﻌ ﹶ
ﷲ ،ﻗﹶﺎ ﹶﻝ »:ﺭ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
٧٣
ﹶﻟﹶﺄﺑ ﺮ ﻩ«
)ﻓﺎﻧﻜﻔﺄﺕ ﻢ ﺍﻟﺴﻔﻴﻨﺔ( ﺃﻱ ﺍﻧﻘﻠﺒﺖ )ﺻﻌﻴﺪ( ﺍﻟﺼﻌﻴﺪ ﻫﻨﺎ ﺍﻷﺭﺽ ﺍﻟﺒﺎﺭﺯﺓ )ﻛﺒﺪ ﺍﻟﻘﻮﺱ( ﻣﻘﺒﻀﻬﺎ ﻋﻨﺪ ﺍﻟﺮﻣﻲ )ﻧﺰﻝ ﺑﻚ
ﺣﺬﺭﻙ( ﺃﻱ ﻣﺎ ﻛﻨﺖ ﲢﺬﺭ ﻭﲣﺎﻑ )ﺑﺎﻷﺧﺪﻭﺩ( ﺍﻷﺧﺪﻭﺩ ﻫﻮ ﺍﻟﺸﻖ ﺍﻟﻌﻈﻴﻢ ﰲ ﺍﻷﺭﺽ ﻭﲨﻌﻪ ﺃﺧﺎﺩﻳﺪ )ﺃﻓﻮﺍﻩ ﺍﻟﺴﻜﻚ(
ﺃﻱ ﺃﺑﻮﺍﺏ ﺍﻟﻄﺮﻕ )ﻓﺄﲪﻮﻩ ﻓﻴﻬﺎ( ﻫﻜﺬﺍ ﻫﻮ ﰲ ﻋﺎﻣﺔ ﺍﻟﻨﺴﺦ ﻓﺄﲪﻮﻩ ﻤﺰﺓ ﻗﻄﻊ ﺑﻌﺪﻫﺎ ﺣﺎﺀ ﺳﺎﻛﻨﺔ ﻭﻧﻘﻞ ﺍﻟﻘﺎﺿﻲ ﺍﺗﻔﺎﻕ
ﺍﻟﻨﺴﺦ ﻋﻠﻰ ﻫﺬﺍ ﻭﻭﻗﻊ ﰲ ﺑﻌﺾ ﻧﺴﺦ ﺑﻼﺩﻧﺎ ﻓﺄﻗﺤﻤﻮﻩ ﺑﺎﻟﻘﺎﻑ ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻭﻣﻌﻨﺎﻩ ﺍﻃﺮﺣﻮﻩ ﻓﻴﻬﺎ ﻛﺮﻫﺎ ﻭﻣﻌﲎ ﺍﻟﺮﻭﺍﻳﺔ
ﺍﻷﻭﱃ ﺍﺭﻣﻮﻩ ﻓﻴﻬﺎ ﻣﻦ ﻗﻮﳍﻢ ﺃﲪﻴﺖ ﺍﳊﺪﻳﺪﺓ ﻭﻏﲑﻫﺎ ﺇﺫﺍ ﺃﺩﺧﻠﺘﻬﺎ ﺍﻟﻨﺎﺭ ﻟﺘﺤﻤﻰ )ﻓﺘﻘﺎﻋﺴﺖ( ﺃﻱ ﺗﻮﻗﻔﺖ ﻭﻟﺰﻣﺖ ﻣﻮﺿﻌﻬﺎ
ﻭﻛﺮﻫﺖ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻨﺎﺭ[
- ٦٩ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ١٥٣٧)(٨٩ /٢ﺻﺤﻴﺢ
- ٧٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٨٩٦)(٣٦ /٤
] ﺵ )ﺭﺃﻯ( ﻇﻦ).ﻓﻀﻼ( ﺯﻳﺎﺩﺓ ﻣﱰﻟﺔ ﺑﺴﺒﺐ ﺷﺠﺎﻋﺘﻪ ﻭﻏﻨﺎﻩ ﻭﳓﻮ ﺫﻟﻚ).ﺑﻀﻌﻔﺎﺋﻜﻢ( ﺑﱪﻛﺘﻬﻢ ﻭﺩﻋﺎﺋﻬﻢ ﻟﺼﻔﺎﺀ
ﺿﻤﺎﺋﺮﻫﻢ ﻭﻗﻠﺔ ﺗﻌﻠﻘﻬﻢ ﺑﺰﺧﺮﻑ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻐﻠﺐ ﻋﻠﻴﻬﻢ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﺴﺘﺠﺎﺏ ﺩﻋﺎﺅﻫﻢ[
- ٧١ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ) ( ٣١٧٨)(٤٥ /٦ﺻﺤﻴﺢ
- ٧٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٤٩١٨)(١٥٩ /٦ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٦٢٢) - ١٣٨(٢٠٢٤ /٤
] ﺵ )ﻣﺘﻀﻌﻒ( ﺑﻜﺴﺮ ﺍﻟﻌﲔ ﻣﺘﻮﺍﺿﻊ ﻟﲔ ﻫﲔ ﻭﺭﻭﻱ ﺑﻔﺘﺢ ﺍﻟﻌﲔ ﺃﻱ ﻳﺴﺘﻀﻌﻔﻪ ﺍﻟﻨﺎﺱ ﻭﳛﺘﻘﺮﻭﻧﻪ).ﺃﻗﺴﻢ( ﺣﻠﻒ ﳝﻴﻨﺎ
ﻃﻤﻌﺎ ﰲ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ).ﻷﺑﺮﻩ( ﳊﻘﻖ ﻟﻪ ﻣﺎ ﺃﻗﺴﻢ ﻋﻠﻴﻪ ﻭﻷﺟﺎﺏ ﻃﻠﺒﻪ ﻭﺩﻋﺎﺀﻩ).ﺟﻮﺍﻅ( ﺷﺪﻳﺪ ﺍﻟﺼﻮﺕ ﰲ ﺍﻟﺸﺮ ﻣﺘﻜﱪ
ﳐﺘﺎﻝ ﰲ ﻣﺸﻴﺘﻪ[
٤١
(١٥ﻓﻀﻞ ﺍﻟﻄﻠﻴﻌﺔ ﰲ ﺍﳊﺮﺏ:
ﺨﺒ ِﺮ ﺍﻟ ﹶﻘ ﻮ ِﻡ ﻳ ﻮ ﻡ ﺍ َﻷ ﺣﺰﺍﺏِ؟« ﻗﹶﺎ ﹶﻝ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﻣ ﻦ ﻳ ﹾﺄﺗِﻴﻨِﻲ ِﺑ ﻋ ﻦ ﺟﺎِﺑ ٍﺮ ﺭ ِ
ﺨﺒ ِﺮ ﺍﻟ ﹶﻘ ﻮﻡِ؟«،ﻗﹶﺎ ﹶﻝ ﺍﻟ ﺰﺑﻴ ﺮ:ﹶﺃﻧﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ِ»:ﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ ﻧﺒِـ ﻲ
ﺍﻟ ﺰﺑﻴ ﺮ:ﹶﺃﻧﺎ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ »:ﻣ ﻦ ﻳ ﹾﺄﺗِﻴﻨِﻲ ِﺑ
٧٤
ﻱ ﺍﻟ ﺰﺑﻴ ﺮ«
ﺣﻮﺍ ِﺭﻳﺎ ﻭ ﺣﻮﺍ ِﺭ
(١٦ﻭﻗﺖ ﺍﳋﺮﻭﺝ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ:
ﺍﻟﺴﻨﺔ ﺃﻥ ﳜﺮﺝ ﺍﻹﻣﺎﻡ ﺑﺎﳉﻴﺶ ﻳﻮﻡ ﺍﳋﻤﻴﺲ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺼﻠﺤﺔ ﺃﻭ ﺣﺎﺟﺔ ﺃﻭ ﻋﺬﺭ ﺧـﺮﺝ
ﻢ ﲝﺴﺒﻬﺎ ﰲ ﺃﻱ ﻳﻮﻡ.
ﺝ ﻳـ ﻮ ﻡ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ»،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺧـ ﺮ
ﺐ ﺑ ِﻦ ﻣﺎِﻟﻚٍ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﺭ ِ
ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ﹶﻛ ﻌ ِ
٧٥
ﺲ«ﳋﻤِﻴ ِ ﺝ ﻳ ﻮ ﻡ ﺍ ﹶ
ﺨ ﺮ
ﺐ ﹶﺃ ﹾﻥ ﻳ ﺤ
ﺲ ﻓِﻲ ﹶﻏ ﺰ ﻭ ِﺓ ﺗﺒﻮ ﻙ ﻭﻛﹶﺎ ﹶﻥ ﻳ ِ ﳋﻤِﻴ ِ ﺍﹶ
( ١٧ﺩﻋﻮﺓ ﺍﻟﻜﻔﺎﺭ ﺇﱃ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ:
ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ:ﺭﻓﻊ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ،ﻭﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ،ﻭﺇﺧﺮﺍﺟﻬﻢ
ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ،ﻭﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﺒﻠﹼﻎ ﺍﻟﻨﺎﺱ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﻮﺳﺎﺋﻞ
ﺍﳌﻤﻜﻨﺔ ﻭﻳﺸﺮﺡ ﳍﻢ ﳏﺎﺳﻦ ﺍﻹﺳﻼﻡ،ﻭﺃﻧﻪ ﻓﺮﺽ ﻋﻠﻰ ﻛﻞ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻓﻴﻪ،ﻭﺃﻧﻪ ﻻ ﺩﻳﻦ
ﺣﻖ ﰲ ﺍﻷﺭﺽ ﺳﻮﺍﻩ } ﻭ ﻣ ﻦ ﻳﺒﺘ ِﻎ ﹶﻏﻴ ﺮ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﺩِﻳﻨﺎ ﹶﻓﹶﻠ ﻦ ﻳ ﹾﻘﺒ ﹶﻞ ِﻣﻨ ﻪ ﻭ ﻫ ﻮ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ِﻣ ﻦ
ﺍﹾﻟﺨﺎ ِﺳﺮِﻳ ﻦ { ]ﺁﻝ ﻋﻤﺮﺍﻥ[٨٥:
ﻼ
ﻚ ﹶﻟ ﻪ،ﹶﻓ ﹶﻉ ﺍﻟﺘﺎ ﻡ ﹶﻟ ﻪ ﻭ ﺣ ﺪ ﻩ ﹶﻻ ﺷﺮِﻳ
ﳋﻀﻮ ِ
ﷲ،ﻭﺍ ﹸ
ﻼ ِﻡ ﺍﻟﻜﹶﺎ ِﻣ ِﻞ ِ
ﻣ ِﻦ ﺍﺑﺘﻐﻰ ﺩِﻳﻨﹰﺎ ﹶﻻ ﻳﻘﹸﻮ ﺩ ُﻩ ﺇﻟﹶﻰ ﺍﻹ ﺳ ﹶ
ﻚ ﻃﹶﺮﻳﻘﹰﺎ ﹶﻏﻴ ﺮ ﻣﺎ
ﻳ ﹾﻘﺒ ﹸﻞ ِﻣﻨ ﻪ ﻫﺬﺍ ﺍﻟﺪﻳ ﻦ ،ﻭﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍﻵ ِﺧ ﺮ ِﺓ ِﻣ ﻦ ﺍﳋﹶﺎ ِﺳﺮِﻳ ﻦ،ﻷﻧ ﻪ ﻳﻜﹸﻮ ﹸﻥ ﹶﻗ ﺪ ﺳﹶﻠ
٧٦
ﷲ.
ﺷ ﺮ ﻋ ﻪ ﺍ ُ
- ٧٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٨٥٤) - ٤٨(٢١٩١ /٤
] ﺵ )ﺭﺏ ﺃﺷﻌﺚ ﻣﺪﻓﻮﻉ ﺑﺎﻷﺑﻮﺍﺏ( ﺍﻷﺷﻌﺚ ﻣﺘﻠﺒﺪ ﺍﻟﺸﻌﺮ ﻣﻐﱪﻩ ﺍﻟﺬﻱ ﻻ ﻳﺪﻫﻨﻪ ﻭﻻ ﻳﻜﺜﺮ ﻏﺴﻠﻪ ﻭﻣﻌﲎ ﻣﺪﻓﻮﻉ
ﺑﺎﻷﺑﻮﺍﺏ ﺃﻧﻪ ﻻ ﻳﺆﺫﻥ ﻟﻪ ﺑﻞ ﳛﺠﺐ ﻭﻳﻄﺮﺩ ﳊﻘﺎﺭﺗﻪ ﻋﻨﺪ ﺍﻟﻨﺎﺱ[
- ٧٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٨٤٦) (٢٧ /٤
] ﺵ )ﺍﻟﻘﻮﻡ( ﺍﳌﺮﺍﺩ ﺑﻨﻮ ﻗﺮﻳﻈﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ).ﺣﻮﺍﺭﻳﺎ( ﺧﺎﺻﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺧﺎﻟﺼﺎ ﻣﻦ ﺃﻧﺼﺎﺭﻩ[
- ٧٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٩٥٠)(٤٨ /٤
- ٧٦ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٣٧٩:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
٤٢
ﺏ ِﺇﻟﱠﺎ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﺎ
ﻒ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻜﺘﺎ
ﻭﻗﺎﻝ ﺗﻌﺎﱃِ}:ﺇ ﱠﻥ ﺍﻟﺪﻳ ﻦ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﻭﻣﺎ ﺍ ﺧﺘﹶﻠ
ﺏ{ ]ﺁﻝ ﺤﺴﺎ ِ ﺕ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺳﺮِﻳ ﻊ ﺍﹾﻟ ِ ﺟﺎ َﺀ ﻫ ﻢ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﺑ ﻐﻴﺎ ﺑﻴﻨ ﻬ ﻢ ﻭ ﻣ ﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ﺑِﺂﻳﺎ ِ
ﻋﻤﺮﺍﻥ[١٩:
ﻼ ﻡ
ﺴﹶﻼ ﻡ ﻫ ﻮ ﺍﻻ ﺳِﺘ
ﻼ ِﻡ.ﻭﺍ ِﻹ ﺳ ﹶ
ﷲ ﺗﻌﺎﻟﹶﻰ ﺑِﺄﻧ ﻪ ﻻﹶ ﻳ ﹾﻘﺒ ﹸﻞ ﺩِﻳﻨﹰﺎ ِﻣ ﻦ ﺃ ﺣ ٍﺪ ﹶﻏﻴ ﺮ ﺩﻳ ِﻦ ﺍ ِﻹ ﺳ ﹶ ﺨِﺒ ﺮ ﺍ ُﻳ
ﲔ،ﻭﺁ ِﺧ ﺮ ﻫ ﻢ ﷲ ِﺑ ِﻪ ﻓِﻲ ﹸﻛ ﱢﻞ ِﺣ ٍﻚ ﹶﻟ ﻪ،ﻭﺍﺗﺒﺎﻉ ﺍﻟ ﺮ ﺳ ِﻞ ﻓِﻴﻤﺎ ﺑ ﻌﹶﺜ ﻬ ﻢ ﺍ ُ ﷲ ﻭ ﺣ ﺪ ﻩ ﹶﻻ ﺷﺮِﻳ ﺍﻟﻜﹶﺎ ِﻣ ﹸﻞ ِ
ﺤ ﻤ ٍﺪ ﻋﻠﹶﻰ ﹶﻏﻴ ِﺮ ﺷ ِﺮﻳ ﻌِﺘ ِﻪ ﻓﹶﻼ ﻳ ﹾﻘﺒ ﹸﻞ ِﻣﻨ ﻪ ﻣﺎ ﺟﺎ َﺀ ﷲ ﺑ ﻌ ﺪ ِﺑ ﻌﹶﺜ ِﺔ ﻣ
ﺤ ﻤ ﺪ ،ﹶﻓ ﻤ ﻦ ﹶﻟ ِﻘ ﻲ ﺍ َ ﻣ
ﺤﺜﱡﻮﻧ ﻬ ﻢ
ﷲ ﻫﺬﺍ ،ﻭﻳ ﻉ ﺳﺒﻴ ِﻞ ﺍ ِﺏ،ﻳ ﹾﻄﹸﻠﺒﻮ ﹶﻥ ِﻣﻨ ﻬ ﻢ ﺍﺗﺒﺎ
ﺕ ﺍﻟ ﺮ ﺳ ﹸﻞ ﺃ ﹾﻗﻮﺍ ﻣ ﻬ ﻢ ِﻣ ﻦ ﺃ ﻫ ِﻞ ﺍﻟ ِﻜﺘﺎ ِ
ِﺑ ِﻪ،ﻭﺟﺎ َﺀ ِ
ﻼ ِﻡ ﺍﻟﺬِﻱ ﺟﺎ َﺀ ﻫ ﻢ ِﺑ ِﻪ ﷲ ﻭﻟ ِﻜﻨ ﻬ ﻢ ﺍ ﺧﺘﹶﻠﻔﹸﻮﺍ ﻓِﺴﻤﺎ ﺑﻴﻨ ﻬ ﻢ ،ﻭ ﺧ ﺮﺟﻮﺍ ِﻋ ِﻦ ﺍ ِﻹ ﺳ ﹶ ﻋﻠﹶﻰ ﺗ ﻮﺣِﻴ ِﺪ ﺍ ِ
ﻼﻑ ﺟ ﻬ ﹰ ﻚ ﺍﻻ ﺧﺘِﻼ ِ ﺐ ﹶﺫِﻟ ﻒ ﻣﺘﻨﺎ ِﺣ ﺮ ﹰﺓ ﻣﺘﻘﹶﺎِﺗﹶﻠ ﹰﺔ .ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺳﺒ
ﺍﻷﻧِﺒﻴﺎ ُﺀ ،ﻭﺗ ﹶﻔ ﺮﻗﹸﻮﺍ ِﺷﻴﻌﹰﺎ ﻭ ﹶﻃﻮﺍِﺋ
ﻑ ﻓِﻴ ِﻪ،ﻭﻟ ِﻜﻨ ﻬ ﻢ ﺍ ﺧﺘﹶﻠﻔﹸﻮﺍ ﺍ ﻋﺘِﺪﺍ ًﺀ ﻭ ﹸﻇﻠﹾﻤﹰﺎ ﻭﺑﻐﻴﹰﺎ
ﻼ ِ ﺤﻘِﻴ ﹶﻘ ِﺔ ﺍﻟﺪﻳ ِﻦ،ﻓﹶﺎﻟﺪﻳ ﻦ ﻭﺍ ِﺣ ﺪ ﻻ ﻣﺠﺎ ﹶﻝ ﻟِﻼ ﺧِﺘ ﹶ ِﺑ
ﺼ ﺮ ﻫ ﻢ
ﳊﺪﻭ ﺩ ،ﻭﹶﻟﻮﻻ ﺑ ﻐﻴ ﻬ ﻢ ﻭﻧ
ﻭﺗﺒﺎﻏﹸﻀﹰﺎ ﺑﻴﻨ ﻬ ﻢ )ﺑﻐﻴﹰﺎ ﺑﻴﻨ ﻬ ﻢ(،ﻭﺍﺗﺒﺎﻋﹰﺎ ﻟﻠ ﺮ ﺅﺳﺎ ِﺀ ﺍﻟﺬِﻳ ﻦ ﺗﺠﺎ ﻭﺯﻭﺍ ﺍ ﹸ
ﻱ ﻭﺍ ﹶﳍﻮﻯ ،ﻭﺗﺄﻭِﻳ ﹸﻞ
ﺹ ﺍﻟﺪﻳ ِﻦ ﺑِﺎﻟﺮﺃ ِﺴ ِﲑ ﻧﺼﻮ ِ ﻀﻠِﻴﹸﻠ ﻬ ﻢ ﻣ ﻦ ﺧﺎﻟﹶﻔ ﻬ ﻢ ِﺑﺘ ﹾﻔ ِﺐ ،ﻭﺗ
ﻣ ﹾﺬﻫﺒﹰﺎ ﻋﻠﻰ َ ﹾﺫ ﻫ ٍ
ﺏﷲ ﺍﻟﺪﺍﹶﻟ ِﺔ ﻋﻠﻰ ﻭﺟﻮ ِ ﺕﺍِ ﻑ .ﻭ ﻣ ﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ﺑِﺂﻳﺎ ِ
ﺙ ﻫﺬﺍ ﺍﻻ ﺧﺘِﻼ ﺤﺮِﻳ ﹸﻔ ﻪ،ﹶﻟﻤﺎ ﺣ ﺪ ﹶ ﻀ ِﻪ ﺃ ﻭ ﺗ
ﺑ ﻌ ِ
ﷲ ﺳﺮﻳ ﻊ ﺕ،ﻭﺍ ُﺴﻴﺌﺎ ِ
ﺡ ِﻣ ﻦ ﺍﻟ ﷲ ﳚﺎﺯِﻳ ِﻪ ﻋﻠﹶﻰ ﻣﺎ ﺍ ﺟﺘﺮ ﺍﻻ ﻋِﺘﺼﺎ ِﻡ ﺑِﺎﻟﺪﻳ ِﻦ ﻭ ﻭ ﺣ ﺪِﺗ ِﻪ،ﻓﹶﺈ ﱠﻥ ﺍ َ
٧٧
ﺏ.ﳊﺴﺎ ِ ﺍِ
ﺣﻜﻢ ﺍﻟﺪﻋﻮﺓ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ:
ﺼﻨﺎ ﺩ ﻋﻮﺍ
ﺻﺮﻭﺍ ﻣﺪِﻳﻨ ﹰﺔ ﹶﺃ ﻭ ِﺣ
ﺏ ﹶﻓﺤﺎ ﺤ ﺮ ِ
ﺴِﻠﻤﻮ ﹶﻥ ﺩﺍ ﺭ ﺍﻟﹾ
ﺍﺗ ﹶﻔ ﻖ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ُﺀ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ِﺇﺫﹶﺍ ﺩﺧﻞ ﺍﹾﻟ ﻤ
ﻂ
ﷲ ﻋﻨﻬﻤﺎ،ﻗﹶﺎ ﹶﻝ»:ﻣﺎ ﻗﹶﺎﺗ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﹶﻗ ﻮﻣﺎ ﹶﻗ ﱡﺱ ﺭﺿِﻲ ﺍ ُ ﻼ ِﻡ ؛ِﻟ ﹶﻘﻮﻝ ﺍ ﺑ ِﻦ ﻋﺒﺎ ٍﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ِﺇﻟﹶﻰ ﺍ ِْﻹ ﺳ ﹶ
٧٨
ﺣﺘﻰ ﻳ ﺪ ﻋ ﻮ ﻫ ﻢ«
ﺤﺼﻮﻝ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ِﺩ،ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﹾﻥ ﹶﺃﺟﺎﺑﻮﺍ ﹶﻛﻔﱡﻮﺍ ﻋ ﻦ ِﻗﺘﺎِﻟ ِﻬ ﻢ ِﻟ
ﺤ ﻤﺪﺍ ﺭﺳﻮ ﹸﻝ
ﺸ ﻬﺪﻭﺍ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ،ﻭﹶﺃ ﱠﻥ ﻣ
ﺱ ﺣﺘﻰ ﻳ ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨﺎ ﻗﹶﺎ ﹶﻝ»:ﹸﺃ ِﻣ ﺮ
- ٧٧ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٣١٣:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
- ٧٨ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ( ١١٢٦٩)(١٣٢ /١١ﺣﺴﻦ
٤٣
ﺤ ﻖ
ﺼﻤﻮﺍ ِﻣﻨﻲ ِﺩﻣﺎ َﺀ ﻫ ﻢ ﻭﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ ِﺇﻟﱠﺎ ِﺑ
ﻚ ﻋ
ﻼ ﹶﺓ ،ﻭﻳ ﺆﺗﻮﺍ ﺍﻟ ﺰ ﹶﻛﺎ ﹶﺓ ،ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﺼﹶﺍﻟﱠﻠ ِﻪ ،ﻭﻳﻘِﻴﻤﻮﺍ ﺍﻟ
ﻼ ِﻡ ،ﻭ ِﺣﺴﺎﺑ ﻬ ﻢ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ«. ٧٩ ﺍ ِﻹ ﺳ ﹶ
ﺠ ﺰﻳ ﹸﺔ ،ﻭﹶﺃﻣﺎ ﻣ ﻦ ﹶﻻ ﺗ ﹾﻘﺒﻞ
ﺠ ﺰﻳ ِﺔ ،ﻭ ﻫﺬﹶﺍ ﻓِﻲ ﺣ ﻖ ﻣ ﻦ ﺗ ﹾﻘﺒﻞ ِﻣﻨ ﻪ ﺍﹾﻟ ِ
ﻭِﺇ ِﻥ ﺍ ﻣﺘﻨﻌﻮﺍ ﺩ ﻋ ﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﹶﺃﺩﺍ ِﺀ ﺍﹾﻟ ِ
ﺠ ﺰﻳ ِﺔ .ﻭ ﻫﺬﹶﺍ
ﻼ ﻓﹶﺎِﺋ ﺪ ﹶﺓ ﻓِﻲ ﺩ ﻋ ﻮِﺗ ِﻬ ﻢ ِﺇﻟﹶﻰ ﹶﻗﺒﻮﻝ ﺍﹾﻟ ِ
ﺏ ﹶﻓ ﹶ
ِﻣﻨ ﻪ ﻛﹶﺎﹾﻟ ﻤ ﺮﺗﺪﻳ ﻦ ﻭ ﻋﺒ ﺪ ِﺓ ﺍ َْﻷ ﻭﺛﹶﺎ ِﻥ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺮ ِ
ﻼ ﻡ ﹶﻗﺒﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ،ﻭﺍﻟ ﺪﻟِﻴﻞ
ﺠِﺘ ِﻬ ﻢ ؛ َِﻷﻧ ﻪ ﹶﻻ ﻳ ﹾﻠ ﺰ ﻣ ﻬ ﻢ ﺍ ِْﻹ ﺳ ﹶ
ﻓِﻲ ﺣ ﻖ ﻣ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ ﺍﻟ ﺮﺳﺎﹶﻟ ﹸﺔ ِﻟ ﹶﻘ ﹾﻄ ِﻊ ﺣ
ﺚ ﺭﺳﻮﻟﹰﺎ { ]ﺍﻹﺳﺮﺍﺀ ،[١٥:ﻭ ﹶﻻ ﻳﺠﻮ ﺯ ﲔ ﺣﺘﻰ ﻧﺒ ﻌ ﹶ ﻋﹶﻠﻴ ِﻪ ﹶﻗ ﻮﹸﻟ ﻪ ﻋ ﺰ ﻭﺟﻞ }:ﻭﻣﺎ ﹸﻛﻨﺎ ﻣ ﻌ ﱢﺬِﺑ
ﷲ ﺚ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺤﺪِﻳ ِ ِﻗﺘﺎﹸﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﻣﺎ ﹶﻻ ﻳ ﹾﻠ ﺰ ﻣ ﻬ ﻢ ،ﻭِﻟ
ﲔﺴِﻠ ِﻤ
ﷲ ،ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺻِﺘ ِﻪ ِﺑﺘ ﹾﻘﻮﻯ ﺍ ِ ﺶ،ﹶﺃ ﻭ ﺳ ِﺮﻳ ٍﺔ،ﹶﺃ ﻭﺻﺎ ﻩ ﻓِﻲ ﺧﺎ ِﺇﺫﹶﺍ ﹶﺃ ﻣ ﺮ ﹶﺃ ِﻣﲑﺍ ﻋﻠﹶﻰ ﺟﻴ ٍ
ﷲ،ﺍ ﹾﻏﺰﻭﺍ ﻭﻟﹶﺎ ﺗ ﻐﻠﱡﻮﺍ ،ﻭﻟﹶﺎ ﷲ،ﻗﹶﺎِﺗﻠﹸﻮﺍ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﺑِﺎ ِ ﷲ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺧﻴﺮﺍ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﺍ ﹾﻏﺰﻭﺍ ﺑِﺎ ﺳ ِﻢ ﺍ ِ
ﺙ
ﲔ،ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﹶﺛﻠﹶﺎ ِ ﺸ ِﺮ ِﻛ
ﺖ ﻋ ﺪ ﻭ ﻙ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺗ ﻐ ِﺪﺭﻭﺍ ،ﻭﻟﹶﺎ ﺗ ﻤﹸﺜﻠﹸﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﻭﻟِﻴﺪﺍ ،ﻭِﺇﺫﹶﺍ ﹶﻟﻘِﻴ
ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰِﺧﺼﺎ ٍﻝ -ﹶﺃ ﻭ ِﺧﻠﹶﺎ ٍﻝ -ﹶﻓﹶﺄﻳﺘ ﻬ ﻦ ﻣﺎ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﺤ ﻮ ِﻝ ِﻣ ﻦ ﺩﺍ ِﺭ ِﻫ ﻢ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﻟﺘ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺟﺎﺑﻮ ﻙ،ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣ ﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﻚ ﹶﻓﹶﻠ ﻬ ﻢ ﻣﺎ ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭﹶﺃ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ِﺇ ﹾﻥ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﺠﺮِﻱ ﲔ،ﻳ ﺴِﻠ ِﻤ
ﺏ ﺍﹾﻟ ﻤ ﺤ ﻮﹸﻟﻮﺍ ِﻣﻨﻬﺎ،ﹶﻓﹶﺄ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ﻳﻜﹸﻮﻧﻮ ﹶﻥ ﹶﻛﹶﺄ ﻋﺮﺍ ِ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳﺘ
ﲔ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﻭﺍﹾﻟ ﹶﻔ ﻲ ِﺀ ﺷ ﻲ ٌﺀ ِﺇﻟﱠﺎ ﺠﺮِﻱ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﷲ ﺍﱠﻟﺬِﻱ ﻳ ﻋﹶﻠﻴِ ﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍ ِ
ﺠ ﺰﻳ ﹶﺔ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ﺴ ﹾﻠ ﻬ ﻢ ﺍﹾﻟ ِ
ﲔ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﹶﻓ ﺴِﻠ ِﻤ ﹶﺃ ﹾﻥ ﻳﺠﺎ ِﻫﺪﻭﺍ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ ﺻ ﺮ ﷲ ﻭﻗﹶﺎِﺗ ﹾﻠ ﻬ ﻢ ،ﻭِﺇﺫﹶﺍ ﺣﺎ
ﻒ ﻋﻨ ﻬ ﻢ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺳﺘ ِﻌ ﻦ ﺑِﺎ ِ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﷲ ،ﻭﻟﹶﺎ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ ،ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﺟ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ
ﺠ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍ ِ
ﷲ ،ﻭ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ،ﹶﻓﻠﹶﺎ ﺗ
ﺠ ﻌ ﹶﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍ ِ
ﹶﺃ ﹾﻥ ﺗ
ﺨ ِﻔﺮﻭﺍ
ﺻﺤﺎِﺑ ﹸﻜ ﻢ ﹶﺃ ﻫ ﻮ ﹸﻥ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ
ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﹶﺃ
ﻚ ،ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ
ﺻﺤﺎِﺑ
ﻚ ﻭ ِﺫ ﻣ ﹶﺔ ﹶﺃ ِﺫ ﻣﺘ
ﷲ،ﹶﻓﻠﹶﺎ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﹶﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍ ِ ﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ ﺻ ﺮ ﷲ ﻭ ِﺫ ﻣ ﹶﺔ ﺭﺳﻮِﻟ ِﻪ ،ﻭِﺇﺫﹶﺍ ﺣﺎ ِﺫ ﻣ ﹶﺔ ﺍ ِ
- ٧٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٥)(١٤ /١ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٢) - ٣٦(٥٣ /١
] ﺵ )ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ( ﺃﻱ ﺑﻌﺪ ﻋﺮﺽ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﻢ) .ﻳﺸﻬﺪﻭﺍ( ﻳﻌﺘﺮﻓﻮﺍ ﺑﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻱ ﻳﺴﻠﻤﻮﺍ ﺃﻭ ﳜﻀﻌﻮﺍ ﳊﻜﻢ
ﺍﻹﺳﻼﻡ ﺇﻥ ﻛﺎﻧﻮﺍ ﺃﻫﻞ ﻛﺘﺎﺏ ﻳﻬﻮﺩﺍ ﺃﻭ ﻧﺼﺎﺭﻯ) .ﻋﺼﻤﻮﺍ( ﺣﻔﻈﻮﺍ ﻭﺣﻘﻨﻮﺍ ﻭﺍﻟﻌﺼﻤﺔ ﺍﳊﻔﻆ ﻭﺍﳌﻨﻊ) .ﺇﻻ ﲝﻖ ﺍﻹﺳﻼﻡ(
ﺃﻱ ﺇﻻ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻣﺎ ﻳﺴﺘﻮﺟﺐ ﻋﻘﻮﺑﺔ ﻣﺎﻟﻴﺔ ﺃﻭ ﺑﺪﻧﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﻓﺈﻢ ﻳﺆﺍﺧﺬﻭﻥ ﺑﺬﻟﻚ ﻗﺼﺎﺻﺎ) .ﻭﺣﺴﺎﻢ ﻋﻠﻰ ﺍﷲ( ﺃﻱ
ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺴﺮﺍﺋﺮﻫﻢ ﻭﻣﺎ ﻳﻀﻤﺮﻭﻥ[
٤٤
ﷲ ﻓِﻴ ِﻬ ﻢ
ﺐ ﺣ ﹾﻜ ﻢ ﺍ ِ
ﻚ ﻟﹶﺎ ﺗ ﺪﺭِﻱ ﹶﺃﺗﺼِﻴ
ﻚ ،ﹶﻓِﺈﻧ
ﷲ ،ﻭﹶﻟ ِﻜ ﻦ ﹶﺃﻧ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ
ﺗﻨ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍ ِ
٨٠
ﹶﺃ ﻡ ﻟﹶﺎ«
ﺱ،ﹶﺃ ﱠﻥ ﻣﻌﺎﺫﹰﺍ،ﻗﹶﺎ ﹶﻝ:ﺑ ﻌﹶﺜﻨِﻲ ﻭ ﻋ ﻦ ﻣﻌﺎ ِﺫ ﺑ ِﻦ ﺟﺒ ٍﻞ،ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ :ﺭﺑﻤﺎ ﻗﹶﺎ ﹶﻝ ﻭﻛِﻴ ﻊ :ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﷲ
ﺏ،ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺷﻬﺎ ﺩ ِﺓ ﹶﺃ ﱠﻥ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍ ُ
ﻚ ﺗ ﹾﺄﺗِﻲ ﹶﻗ ﻮﻣﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﷲ ،ﻗﹶﺎ ﹶﻝِ»:ﺇﻧ
ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺕ ﻓِﻲ ﺻﹶﻠﻮﺍ ٍﺲ ﺽ ﻋﹶﻠﻴ ِﻬ ﻢ ﺧ ﻤ ﷲ ﺍ ﹾﻓﺘ ﺮ
ﻚ،ﹶﻓﹶﺄ ﻋِﻠ ﻤ ﻬ ﻢ ﹶﺃ ﱠﻥ ﺍ َ
ﷲ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﻃﹶﺎﻋﻮﺍ ِﻟ ﹶﺬِﻟ ﻭﹶﺃﻧﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺻ ﺪﹶﻗ ﹰﺔ ﺗ ﺆ ﺧ ﹸﺬ ِﻣ ﻦ
ﺽ ﻋﹶﻠﻴ ِﻬ ﻢ ﷲ ﺍ ﹾﻓﺘ ﺮ
ﻚ،ﹶﻓﹶﺄ ﻋِﻠ ﻤ ﻬ ﻢ ﹶﺃ ﱠﻥ ﺍ َﹸﻛ ﱢﻞ ﻳ ﻮ ٍﻡ ﻭﹶﻟﻴﹶﻠ ٍﺔ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﻃﹶﺎﻋﻮﺍ ِﻟ ﹶﺬِﻟ
ﻚ،ﹶﻓِﺈﻳﺎ ﻙ ﻭ ﹶﻛﺮﺍِﺋ ﻢ ﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ،ﻭﺍﺗ ِﻖ ﺩ ﻋ ﻮ ﹶﺓ
ﹶﺃ ﹾﻏِﻨﻴﺎِﺋ ِﻬ ﻢ ﹶﻓﺘ ﺮ ﺩ ﻓِﻲ ﹸﻓ ﹶﻘﺮﺍِﺋ ِﻬ ﻢ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﻃﹶﺎﻋﻮﺍ ِﻟ ﹶﺬِﻟ
٨١
ﺏ« ﷲ ِﺣﺠﺎ ﺲ ﺑﻴﻨﻬﺎ ﻭﺑﻴ ﻦ ﺍ ِ
ﺍﹾﻟ ﻤ ﹾﻈﻠﹸﻮ ِﻡ ،ﹶﻓِﺈﻧ ﻪ ﹶﻟﻴ
ﺐ ﺍ َْﻷ ﻣﻮﺍﻝ ﻭ ﺳﺒ ِﻲ ﻭ َِﻷﻧ ﻬ ﻢ ﺑِﺎﻟ ﺪ ﻋ ﻮ ِﺓ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﹶﺃﻧﺎ ﻧﻘﹶﺎِﺗﹸﻠ ﻬ ﻢ ﻋﻠﹶﻰ ﺍﻟﺪﻳ ِﻦ ﹶﻻ ﻋﻠﹶﻰ ﺳ ﹾﻠ ِ
ﻱ،ﹶﻓﹶﻠ ﻌﱠﻠ ﻬ ﻢ ﻳﺠِﻴﺒﻮ ﹶﻥ ﹶﻓﻨ ﹾﻜﻔﹶﻰ ﻣ ﺆﻧ ﹶﺔ ﺍﹾﻟ ِﻘﺘﺎﻝ. ٨٢ﺍﻟ ﱠﺬﺭﺍ ِﺭ
ﻼﹶﺛ ﹶﺔ ﹶﺃﻳﺎ ٍﻡ ﻓِﻲ ﻛﹸﻞ ﻳ ﻮ ٍﻡ ﻣ ﺮ ﹰﺓ،ﹶﻓِﺈﺫﹶﺍ
ﺴﺘ ِﻤ ﺮ ﹶﺛ ﹶ
ﻼﻡِ ﺗ
ﻗﹶﺎﻝ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ .ﻭ ﺩ ﻋ ﻮ ﹸﺓ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭﺟﻮﺑﺎ ِﺇﻟﹶﻰ ﺍ ِْﻹ ﺳ ﹶ
ﺠ ﺰﻳ ِﺔ ﻭﺍ ﻣِﺘﻨﺎ ِﻋ ِﻬ ﻢ ،ﻭ ﹶﻻ
ﺩﻋﻮﺍ ﹶﺃﻭﻝ ﺍﻟﺜﱠﺎِﻟﺚِ ﻗﹸﻮِﺗﻠﹸﻮﺍ ﻓِﻲ ﹶﺃﻭﻝ ﺍﻟﺮﺍِﺑ ِﻊ ﺑ ﻌ ﺪ ﺩ ﻋ ﻮِﺗ ِﻬ ﻢ ﻓِﻴ ِﻪ َِﻷﺩﺍ ِﺀ ﺍﹾﻟ ِ
ﻼ ِﻡ
ﺚ ،ﻭ ﹶﻻ ﻓِﻲ ﹶﺃﻭﻝ ﺍﻟﺮﺍِﺑ ِﻊ.ﹸﺛ ﻢ ِﺇ ﹾﻥ ﹶﺃﺑﻮﺍ ﹶﻗﺒﻮﻝ ﺍ ِْﻹ ﺳ ﹶ ﻼ ِﻡ ﹶﻻ ﻓِﻲ ﺑ ِﻘﻴ ِﺔ ﺍﻟﺜﱠﺎِﻟ ِ
ﻺ ﺳ ﹶ
ﺐ ﺩ ﻋ ﻮﺗ ﻬ ﻢ ِﻟ ِْ
ﺠ
ﺗ ِ
- ٨٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (١٧٣١) - ٣(١٣٥٧ /٣ﻭﺍﻧﻈﺮ:ﺍﻻﺧﺘﻴﺎﺭ ١١٨ / ٤ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ١٩٥ / ٥ﻭﻣﺎ ﺑﻌﺪﻫﺎ
ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ ،٢٢٢ / ٣ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ،١٧٦ / ٢ﻭﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ ،٢٥٢ / ١ﻭﺍﳌﻬﺬﺏ ،٢٣١ / ٢ﻭﻛﺸﺎﻑ
ﺍﻟﻘﻨﺎﻉ ،٤٠ / ٣ﻭﺍﳌﻐﲏ ٣٦١ / ٨ﺯ
] ﺵ )ﺳﺮﻳﺔ( ﻫﻲ ﻗﻄﻌﺔ ﻣﻦ ﺍﳉﻴﺶ ﲣﺮﺝ ﻣﻨﻪ ﺗﻐﲑ ﻭﺗﻌﻮﺩ ﺇﻟﻴﻪ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻫﻲ ﺍﳋﻴﻞ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﳓﻮﻫﺎ ﻗﺎﻟﻮﺍ
ﲰﻴﺖ ﺳﺮﻳﺔ ﻷﺎ ﺗﺴﺮﻱ ﰲ ﺍﻟﻠﻴﻞ ﻭﳜﻔﻰ ﺫﻫﺎﺎ ﻭﻫﻲ ﻓﻌﻴﻠﺔ ﲟﻌﲎ ﻓﺎﻋﻠﺔ ﻳﻘﺎﻝ ﺳﺮﻯ ﻭﺃﺳﺮﻯ ﺇﺫﺍ ﺫﻫﺐ ﻟﻴﻼ)ﰲ ﺧﺎﺻﺘﻪ(
ﺃﻱ ﰲ ﺣﻖ ﻧﻔﺲ ﺫﻟﻚ ﺍﻷﻣﲑ ﺧﺼﻮﺻﺎ)ﻭﻻ ﺗﻐﻠﻮﺍ( ﻣﻦ ﺍﻟﻐﻠﻮﻝ ﻭﻣﻌﻨﺎﻩ ﺍﳋﻴﺎﻧﺔ ﰲ ﺍﻟﻐﻨﻢ ﺃﻱ ﻻ ﲣﻮﻧﻮﺍ ﰲ ﺍﻟﻐﻨﻴﻤﺔ)ﻭﻻ
ﺗﻐﺪﺭﻭﺍ( ﺃﻱ ﻭﻻ ﺗﻨﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ)ﻭﻻ ﲤﺜﻠﻮﺍ( ﺃﻱ ﻻ ﺗﺸﻮﻫﻮﺍ ﺍﻟﻘﺘﻠﻰ ﺑﻘﻄﻊ ﺍﻷﻧﻮﻑ ﻭﺍﻵﺫﺍﻥ)ﻭﻟﻴﺪﺍ( ﺃﻱ ﺻﺒﻴﺎ ﻷﻧﻪ ﻻ ﻳﻘﺎﺗﻞ)ﰒ
ﺍﺩﻋﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ( ﻫﻜﺬﺍ ﻫﻮ ﰲ ﲨﻴﻊ ﻧﺴﺦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﰒ ﺍﺩﻋﻬﻢ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺻﻮﺍﺏ ﺍﻟﺮﻭﺍﻳﺔ
ﺍﺩﻋﻬﻢ ﺑﺈﺳﻘﺎﻁ ﰒ ﻭﻗﺪ ﺟﺎﺀ ﺑﺈﺳﻘﺎﻃﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﻋﺒﻴﺪ ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﻏﲑﳘﺎ ﻷﻧﻪ ﺗﻔﺴﲑ ﻟﻠﺨﺼﺎﻝ
ﺍﻟﺜﻼﺙ ﻭﻟﻴﺴﺖ ﻏﲑﻫﺎ ﻭﻗﺎﻝ ﺍﳌﺎﺯﺭﻱ ﻟﻴﺴﺖ ﰒ ﻫﻨﺎ ﺯﺍﺋﺪﺓ ﺑﻞ ﺩﺧﻠﺖ ﻻﺳﺘﻔﺘﺎﺡ ﺍﻟﻜﻼﻡ ﻭﺍﻷﺧﺬ)ﺫﻣﺔ ﺍﷲ( ﺍﻟﺬﻣﺔ ﻫﻨﺎ
ﺍﻟﻌﻬﺪ)ﺃﻥ ﲣﻔﺮﻭﺍ( ﻳﻘﺎﻝ ﺃﺧﻔﺮﺕ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻧﻘﻀﺖ ﻋﻬﺪﻩ ﻭﺧﻔﺮﺗﻪ ﺃﻣﻨﺘﻪ ﻭﲪﻴﺘﻪ[
- ٨١ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٩) - ٢٩(٥٠ /١
] ﺵ )ﻭﻛﺮﺍﺋﻢ ﺃﻣﻮﺍﳍﻢ( ﺍﻟﻜﺮﺍﺋﻢ ﲨﻊ ﻛﺮﳝﺔ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻄﺎﻟﻊ ﻫﻲ ﺟﺎﻣﻌﺔ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻤﻜﻦ ﰲ ﺣﻘﻬﺎ ﻣﻦ ﻏﺰﺍﺭﺓ ﻟﱭ
ﻭﲨﺎﻝ ﺻﻮﺭﺓ ﺃﻭ ﻛﺜﺮﺓ ﳊﻢ ﺃﻭ ﺻﻮﻑ )ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﷲ ﺣﺠﺎﺏ( ﺃﻱ ﺃﺎ ﻣﺴﻤﻮﻋﺔ ﻻ ﺗﺮﺩ[
- ٨٢ﺍﻧﻈﺮ:ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ١٩٥ / ٥ﻭﻣﺎ ﺑﻌﺪﻫﺎ،ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ ٢٢٣ / ٣ﺯ
٤٥
ﺴﹶﺄﻟﹸﻮﺍ ﻋ ﻦ ﺗ ﹾﻔﺼِﻴِﻠﻬﺎ
ﺠ ﺰﻳ ِﺔ ﻣ ﺮ ﹰﺓ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﻓِﻲ ﹶﺃﻭﻝ ﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻟﺮﺍِﺑ ِﻊ ِﺇ ﺟﻤﺎ ﹰﻻِ،ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳ
ﺩﻋﻮﺍ ِﺇﻟﹶﻰ ﹶﺃﺩﺍ ِﺀ ﺍﹾﻟ ِ
ﺤ ﱟﻞ ﻳ ﺆ ﻣ ﻦ ﻓِﻴ ِﻪ ﹶﻏﺪ ﺭ ﻫ ﻢ ِﻟ ﹶﻜ ﻮِﻧ ِﻬ ﻢ ﺗﻨﺎﹸﻟ ﻬ ﻢ ﻓِﻴ ِﻪ ﹶﺃ ﺣﻜﹶﺎ ﻣﻨﺎ ،ﻭِﺇ ﱠﻻ ِﺑﹶﺄ ﹾﻥ ﹶﻟ ﻢ ﻳﺠِﻴﺒﻮﺍ ﹶﺃ ﻭ ﹶﺃﺟﺎﺑﻮﺍ ﻭﹶﻟ ِﻜ ﻦ
ِﺑ ﻤ
ﻼ ِﺩﻧﺎ ﻗﹸﻮِﺗﻠﹸﻮﺍ ﻭﹸﻗِﺘﻠﹸﻮﺍ .٨٣ ﺤﻠﹸﻮﺍ ِﻟِﺒ ﹶ ﺤ ﱟﻞ ﹶﻻ ﺗﻨﺎﹸﻟ ﻬ ﻢ ﹶﺃ ﺣﻜﹶﺎ ﻣﻨﺎ ﻓِﻴ ِﻪ ،ﻭﹶﻟ ﻢ ﻳ ﺮﺗ ِ ِﺑ ﻤ
ﺴِﻠﻤﻮ ﹶﻥ ﺷﻴﺌﹰﺎ ِﻣﻤﺎ ﹶﺃﺗﹶﻠﻔﹸﻮ ﻩ ِﻣ ﻦ
ﻀ ﻤ ﻦ ﺍﹾﻟ ﻤ ﺴِﻠﻤﻮ ﹶﻥ ﹶﻗﺒﻞ ﺍﻟ ﺪ ﻋ ﻮ ِﺓ ﹶﺃِﺛﻤﻮﺍ ﻟِﻠﻨ ﻬ ِﻲ ،ﻭ ﹶﻻ ﻳ ﻭﹶﻟ ﻮ ﻗﹶﺎﺗﹶﻠ ﻬ ﻢ ﺍﹾﻟ ﻤ
ﺻ ِﻢ ﻭ ﻫ ﻮ ﺍﻟﺪﻳ ﻦ،ﹶﺃ ِﻭ ﺍ ِْﻹ ﺣﺮﺍ ﺯﺤﻨ ِﻔﻴ ِﺔ ﻣ ﻊ ﺍ ِْﻹﹾﺛ ِﻢ ،ﻭ ﻫﺬﹶﺍ ِﻟ ﻌ ﺪ ِﻡ ﺍﹾﻟﻌﺎ ِ ﺍﻟ ﺪﻣﺎ ِﺀ ﻭﺍ َْﻷ ﻣﻮﺍﻝ ِﻋﻨ ﺪ ﺍﹾﻟ
ﺼﺒﻴﺎ ِﻥ. ٨٤ﺴﻮﺍ ِﻥ ﻭﺍﻟ ﺑِﺎﻟﺪﺍ ِﺭ،ﹶﻓﺼﺎ ﺭ ﹶﻛ ﹶﻘﺘﻞ ﺍﻟﻨ
ﻚ ِﺇ ﹾﻥ ﻭ ِﺟ ﺪ ِﻣ ﻦ ﹶﺃﻫﻞ ﻫﺬﹶﺍ ﻓِﻲ ﺣ ﻖ ﻣ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ِﻣ ﻦ ﻋﺒ ﺪ ِﺓ ﺍ َْﻷ ﻭﺛﹶﺎ ِﻥ ﻭ ﹶﻏﻴ ِﺮ ِﻫ ﻢ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﺏ ﻣ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﺩﻋﻮﺍ ﹶﻗﺒﻞ ﺍﹾﻟ ِﻘﺘﺎﻝ .
ﺍﹾﻟ ِﻜﺘﺎ ِ
ﺐ ﺩ ﻋ ﻮﺗ ﻬ ﻢ ؛ َِﻷ ﱠﻥ ﺍﻟ ﺪ ﻋ ﻮ ﹶﺓ ﹶﻗ ِﺪ ﺠ ﺱ ،ﹶﻓِﺈﻧ ﻪ ﹶﻻ ﺗ ِ ﺏ ﻭﺍﹾﻟ ﻤﺠﻮ ِ ﹶﺃﻣﺎ ﻣ ﻦ ﺑﹶﻠﻐﺘ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ِﻣ ﻦ ﹶﺃﻫﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﺖ،ﹶﻓﹶﻠ ﻢ ﻳﺒ ﻖ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ِﺇ ﱠﻻ ﻧﺎ ِﺩ ﺭ ﺑﻌِﻴ ﺪ .
ﺕ ﻭ ﻋ ﻤ ﺸ ﺮ ﺍﻧﺘ
٨٥
ﻼ ﻋ ِﻦ ﺍﹾﻟ ﹶﻔ ﺘ ِﺢ:ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺪﺍ ﺭ ﻋﻠﹶﻰ ﹶﻏﹶﻠﺒ ِﺔ ﺍﻟ ﱠﻈ ﻦ ِﺑﹶﺄ ﱠﻥ ﻫ ﺆ ﹶﻻ ِﺀ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻬ ﻢ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﹶﺫ ﹶﻛ ﺮ ﺍﺑ ﻦ ﻋﺎِﺑﺪِﻳ ﻦ ﻧ ﹾﻘ ﹰ
.
ﻒ ﺍﻟﺮﻭ ِﻡﺕ ،ﻭﹶﻟ ِﻜ ﻦ ِﺇ ﹾﻥ ﺟﺎ ﺯ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ﻮ ﻡ ﺧ ﹾﻠ ﺸ ﺮ ﺖ ﻭﺍﻧﺘ
ﻗﹶﺎﻝ ﹶﺃ ﺣ ﻤ ﺪِ:ﺇ ﱠﻥ ﺍﻟ ﺪ ﻋ ﻮ ﹶﺓ ﹶﻗ ﺪ ﺑﹶﻠ ﻐ
ﺠ ﺰ ِﻗﺘﺎﹸﻟ ﻬ ﻢ ﹶﻗﺒﻞ ﺍﻟ ﺪ ﻋ ﻮ ِﺓ ٨٦،ﳊﺪﻳﺚ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ ﺼ ﹶﻔ ِﺔ ﹶﻟ ﻢ ﻳ
ﻒ ﺍﻟﺘ ﺮ ِﻙ ﻋﻠﹶﻰ ﻫ ِﺬﻩِ ﺍﻟ ﻭ ﺧ ﹾﻠ
ﺶ ﹶﺃ ﻭﺻﺎ ﻩ ِﺑﺘ ﹾﻘﻮﻯ ﺍﻟﱠﻠ ِﻪ
ﺚ ﹶﺃ ِﻣﲑﺍ ﻋﻠﹶﻰ ﺳ ِﺮﻳ ٍﺔ ﹶﺃ ﻭ ﺟﻴ ٍ
ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﺑ ﻌ ﹶ
ﲔﺸ ِﺮ ِﻛ
ﺖ ﻋ ﺪ ﻭ ﻙ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﲔ ﺧﻴﺮﺍ ،ﻭﻗﹶﺎ ﹶﻝِ”:ﺇﺫﹶﺍ ﹶﻟﻘِﻴ ﺴِﻠ ِﻤ ﺴ ِﻪ ،ﻭِﺑ ﻤ ﻦ ﻣ ﻌ ﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺻ ِﺔ ﻧ ﹾﻔ ِ
ﻓِﻲ ﺧﺎ
ﻒﺙ ِﺧﺼﺎ ٍﻝ،ﹶﺃ ﻭ ِﺧﻠﹶﺎ ٍﻝ ﹶﻓﹶﺄﻳﺘﻬﺎ ﹶﺃﺟﺎﺑﻮ ﻙ ِﺇﹶﻟﻴﻬﺎ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ِﺇ ﺣﺪﻯ ﹶﺛﻠﹶﺎ ِ
ﺤ ﻮ ِﻝ ِﻣ ﻦ
ﻒ ﻋ ﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﻟﺘ
ﻋﻨ ﻬ ﻢ:ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻓﹶِﺈ ﹾﻥ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ﻭ ﹸﻛ
ﻚ ﹶﺃ ﱠﻥ ﹶﻟ ﻬ ﻢ ﻣﺎ ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﻭﹶﺃ ﱠﻥ
ﺩﺍ ِﺭ ِﻫ ﻢ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭﹶﺃ ﻋِﻠ ﻤ ﻬ ﻢ ﹶﺃﻧ ﻬ ﻢ ِﺇ ﹾﻥ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﺏﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳﻦ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﻭﺍ ﺧﺘﺎﺭﻭﺍ ﺩﺍﺭ ﻫ ﻢ ﹶﻓﹶﺄ ﻋِﻠ ﻤ ﻬ ﻢ ﹶﺃﻧ ﻬ ﻢ ﻳﻜﹸﻮﻧﻮ ﹶﻥ ﹶﻛﹶﺄ ﻋﺮﺍ ِ
ﲔ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﻲ ِﺀ
ﺠﺮِﻱ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﺠﺮﻯ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﻳ ﲔ ﻳ
ﺴِﻠ ِﻤ
ﺍﹾﻟ ﻤ
- ٨٣ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ١٧٦ / ٢ﻭﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ ٢٥٢ / ١ﺯ
- ٨٤ﺍﻟﺴﺮﺧﺴﻲ ،٣٠ / ١٠ﻭﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ٢٢٣ / ٣ﺯ
- ٨٥ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ٢٢٣ / ٣ﺯ
- ٨٦ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢١٠ /٩
٤٦
ﺠ ﺰﻳ ِﺔ،ﹶﻓِﺈ ﹾﻥ
ﺴِﻠ ِﻤﲔ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ِﺇ ﻋﻄﹶﺎ ِﺀ ﺍﹾﻟ ِ
ﺐ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺠﺎ ِﻫﺪﻭﺍ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﻭﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﻧﺼِﻴ
ﺕ ﹶﺃ ﻫ ﹶﻞﺻ ﺮ ﻒ ﻋﻨ ﻬ ﻢ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺳﺘ ِﻌ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﻭﻗﹶﺎِﺗ ﹾﻠ ﻬ ﻢ ،ﻭِﺇﺫﹶﺍ ﺣﺎ
ﹶﺃﺟﺎﺑﻮﺍ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ﻭ ﹸﻛ
ﺤ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﹶﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ،ﹶﻓﻠﹶﺎ ﺗﻨ ِﺰﻟﹾ ﻬ ﻢ ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﻟﹶﺎ ﺗ ﺪﺭﻭ ﹶﻥ ﻣﺎ ﻳ
ِﺣ
٨٧
ﻓِﻴ ِﻬ ﻢ ،ﻭﹶﻟ ِﻜ ﻦ ﹶﺃﻧ ِﺰﻟﹸﻮ ﻫ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ ﹸﻜ ﻢ،ﹸﺛ ﻢ ﺍ ﹾﻗﻀﻮﺍ ﻓِﻴ ِﻬ ﻢ ﺑ ﻌ ﺪ ﻣﺎ ِﺷﹾﺌﺘ ﻢ "
ﻚ ﻳ ﹾﺄ ﻣ ﺮ ﺑِﺎﻟ ﺪ ﻋ ﻮ ِﺓ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ ِﻘﺘﺎﻝِ؟
ﹸﻗﻠﹾﺖ ِﻟ ﻌﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ :ﻫ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﻣﺎِﻟ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﺣﺘﻰ ﻳ ﺪ ﻋﻮﺍ،ﹸﻗﻠﹾﺖ :ﻭﻟﹶﺎ ﻳﺒِﻴﺘﻮ ﹶﻥ ﺣﺘﻰ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ ﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ ﻟﹶﺎ ﹶﺃﺭﻯ ﹶﺃ ﹾﻥ ﻳﻘﹶﺎﺗ ﹶﻞ ﺍﹾﻟ ﻤ
ﻳ ﺪ ﻋﻮﺍ؟
ﺤ ﻦ ﹶﺃ ﻭ ﹶﺃ ﹾﻗﺒﻠﹸﻮﺍ ﻫ ﻢ ﺇﹶﻟﻴﻨﺎ ﹸﻏﺰﺍ ﹰﺓ ﹶﻓ ﺪ ﺧﻠﹸﻮﺍ ِﺑﻠﹶﺎ ﺩﻧﺎ،ﻟﹶﺎ ﻧﻘﹶﺎِﺗﹸﻠ ﻬ ﻢ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ،ﹸﻗﻠﹾﺖ :ﻭ ﺳﻮﺍ ٌﺀ ﺇ ﹾﻥ ﹶﻏ ﺰ ﻭﻧﺎ ﻫ ﻢ ﻧ
ﻚ ﺣﺘﻰ ﻧ ﺪﻋﻮ ﻫﻢ؟ ﺤ ﻦ ﻓِﻲ ﹶﻗ ﻮ ِﻝ ﻣﺎِﻟ ٍ ﻧ
ﻒ
ﻚ ﻭﹶﻟ ﻢ ﹶﺃ ﺳﹶﺄﹾﻟ ﻪ ﻋ ﻦ ﻫﺬﹶﺍ ﻭ ﻫﺬﹶﺍ ﹸﻛﱡﻠ ﻪ ﺳﻮﺍ ٌﺀ ِﻋﻨﺪِﻱ.ﹸﻗﻠﹾﺖ :ﻭ ﹶﻛ ﻴ
ﻗﹶﺎ ﹶﻝ :ﹶﻗ ﺪ ﹶﺃ ﺧﺒ ﺮﺗﻚ ِﺑ ﹶﻘ ﻮ ِﻝ ﻣﺎِﻟ ٍ
ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﻓِﻲ ﹶﻗ ﻮ ِﻝ ﻣﺎِﻟﻚٍ؟
ﺴﱢﻠﻤﻮﺍ ﹶﺃ ﻭ ﻳ ﻌﻄﹸﻮﺍ ﻚ ﻓِﻴﻬﺎ ﺷﻴﺌﹰﺎ ،ﻭﹶﻟ ِﻜ ﻦ ﻧ ﺪﻋﻮ ﻫ ﻢ ﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﹶﻓﻴ ﻗﹶﺎ ﹶﻝ:ﹶﻟ ﻢ ﹶﺃ ﺳ ﻤ ﻊ ِﻣ ﻦ ﻣﺎِﻟ ٍ
ﺏ ﻓﹶﺎﻟ ﺪ ﻋ ﻮ ﹸﺓ ﻣ ﹾﻄﺮﻭ ﺣ ﹲﺔ ﻋﻨ ﻬ ﻢ ِﻟ ِﻌ ﹾﻠ ِﻤ ِﻬ ﻢ ِﺑﻤﺎ
ﺏ ﺍﻟ ﺪﻭﺍ ﻚ ﹶﺃﻳﻀﺎ ﹶﺃﻣﺎ ﻣ ﻦ ﻗﹶﺎ ﺭ ﺠ ﺰﻳ ﹶﺔ ،ﻭ ﹸﺫ ِﻛ ﺮ ﻋ ﻦ ﻣﺎِﻟ ٍ ﺍﹾﻟ ِ
ﺵﺠﻴﻮ ِ ﺿِﺘ ِﻬ ﻢ ِﻟ ﹾﻠ ﺾ ﻭﺍﹾﻟ ﻌﺪﺍ ﻭ ِﺓ ﻟِﻠﺪﻳ ِﻦ ﻭﹶﺃ ﻫِﻠ ِﻪ ِﻣ ﻦ ﻃﹸﻮ ِﻝ ﻣﻌﺎ ﺭ ﻳ ﺪ ﻋ ﻮ ﹶﻥ ﺇﹶﻟﻴ ِﻪ ﻭﻣﺎ ﻫ ﻢ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﹾﻟﺒ ﻐ ِ
ﺤﺬِﻳﺮﺍ ﻭﹶﺃ ﺧ ﹶﺬ ﺍﹾﻟ ﻌ ﺪ ِﺓ ِﻟ ﻤﺤﺎ ﺭﺑ ِﺔ ﺙ ﹶﻟ ﻬ ﻢ ﺍﻟ ﺪ ﻋ ﻮﺓﹶ ﺇﻟﱠﺎ ﺗ
ﺤ ِﺪ ﹸ
ﺐ ِﻏ ﺮﺗ ﻬ ﻢ ﻭﻟﹶﺎ ﻳ
ﻭ ﻣﺤﺎ ﺭﺑِﺘ ِﻬ ﻢ ﹶﻟ ﻬ ﻢ،ﹶﻓ ﹾﻠﺘ ﹾﻄﹶﻠ
ﻒ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺗﻜﹸﻮ ﹶﻥ ﺴِﻠﻤﻮ ﹶﻥ ِﻣ ﻦ ﺍﻟ ﱡﻈﻬﻮ ِﺭ ﻋﹶﻠﻴ ِﻬ ﻢ ،ﻭﹶﺃﻣﺎ ﻣ ﻦ ﺑ ﻌ ﺪ ﻭﺧِﻴ ﲔ ﻭ ﻣﻨﻌﺎ ِﻟﻤﺎ ﺭﺟﺎ ﻩ ﺍﹾﻟ ﻤ ﺴِﻠ ِﻤ ﺍﹾﻟ ﻤ
ﻚ ﺑِﻚ ،ﻭِﺑ ِﻪ ﻣﺎ ﺑﹶﻠ ﹶﻎ
ﺠﻬﺎ ِﺩ ﻳﺒﹸﻠ ﹸﻎ ﹶﺫِﻟ
ﻚ ﻭﹶﺃﺑ ﺮ ِﻟ ﹾﻠ ِ
ﺸ ﻧﺎ ِﺣﻴﺘ ﻪ ﻧﺎ ِﺣﻴ ﹶﺔ ﻣ ﻦ ﹶﺃ ﻋﹶﻠ ﻤﺘﻚ،ﹶﻓِﺈ ﱠﻥ ﺍﻟ ﺪ ﻋ ﻮ ﹶﺓ ﹶﺃ ﹾﻗ ﹶﻄ ﻊ ﻟِﻠ
ﻭِﺑﻬﺎ ﺗﻨﺎ ﹸﻝ ِﻋ ﹾﻠ ﻢ ﻣﺎ ﻫ ﻢ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﹾﻟِﺈﺟﺎﺑ ِﺔ ﻟﹶﻚ.
ﺚ ﺑ ﻦ ﺳ ﻌ ٍﺪ ﻭﺍﺑ ﻦ ﹶﻟﻬِﻴ ﻌ ﹶﺔ ﺐ :ﻭﹶﻟ ﻌﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳﻜﹸﻮ ﹶﻥ ﻋﺎِﻟﻤﺎ ﻭِﺇ ﹾﻥ ﹶﻇﻨﻨﺖ ﹶﺃﻧ ﻪ ﻋﺎﹶﻟ ﻢ،ﺍﻟﱠﻠﻴ ﹸ ﺍﺑ ﻦ ﻭ ﻫ ٍ
ﺱ ﺑِﺎﺑِﺘﻐﺎ ِﺀ ﻋ ﻮ ﺭ ِﺓ
ﺤﻴﻰ ﺑ ِﻦ ﺳﻌِﻴ ٍﺪ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ:ﻟﹶﺎ ﺑ ﹾﺄ
ﺏ ﻋ ﻦ ﻳ ﺤﻴﻰ ﺑ ﻦ ﹶﺃﻳﻮ ﻭ ﻋ ﻤﻴ ﺮ ﹸﺓ ﺑ ﻦ ﹶﺃﺑِﻲ ﻧﺎ ِﺟﻴ ﹶﺔ ﻭﻳ
ﺚ ﺇﻟﹶﻰ ﺧﻴﺒ ﺮ ﺍﹾﻟ ﻌ ﺪ ﻭ ﺑِﺎﻟﱠﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭِ،ﻟﹶﺄ ﱠﻥ ﺩ ﻋ ﻮ ﹶﺓ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﻗ ﺪ ﺑﹶﻠ ﻐﺘ ﻬ ﻢ ،ﻭﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺑ ﻌ ﹶ
- ٨٧ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) (٢٦١٢)(٣٧ /٣ﺻﺤﻴﺢ ﻭﺍﻧﻈﺮ ﺍﳌﺪﻭﻧﺔ ٢ / ٣
٤٧
ﺚ ﻧ ﹶﻔﺮﺍ
ﺤﻴﺎ ﹶﻥ ﻣ ﻦ ﹶﻗﺘﹶﻠ ﻪ ﻏِﻴﹶﻠ ﹰﺔ ،ﻭﺑ ﻌ ﹶ
ﺐ ﺑﻨِﻲ ِﻟ ﺤﻘِﻴ ِﻖ ﻏِﻴﹶﻠ ﹰﺔ ،٨٨ﻭِﺇﻟﹶﻰ
ﺻﺎ ِﺣ ِ ﻓﹶ ﹶﻘﺘﻠﹸﻮﺍ ﹶﺃ ِﻣ ﲑ ﻫ ﻢ ﺍﺑ ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ
ﻑ.ﺐ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ِﻣ ﻦ ﺍﹾﻟﻴﻬﻮ ِﺩ ِﻣﻨ ﻬ ﻢ ﺍﺑ ﻦ ﺍﹾﻟﹶﺄ ﺷ ﺮ ِ ﹶﻓ ﹶﻘﺘﻠﹸﻮﺍ ﺁ ﺧﺮِﻳ ﻦ ﺇﻟﹶﻰ ﺟﺎِﻧ ِ
ﺤﻴﻰ ﺑ ﻦ ﺳﻌِﻴ ٍﺪ :ﻭﻛﹶﺎ ﹶﻥ ﻋ ﻤ ﺮ ﺑ ﻦ ﻋ ﺒ ِﺪ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ﻳ ﹾﺄ ﻣ ﺮ ﹸﺃ ﻣﺮﺍ َﺀ ﺟﻴﻮ ِﺷ ِﻪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳﻨ ِﺰﻟﹸﻮﺍ ِﺑﹶﺄ ﺣ ٍﺪ ِﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﻳ
ﲔ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳﻨ ِﺰﻟﹸﻮﺍ ِﺑﹶﺄ ﺣ ٍﺪ ِﻣ ﻦ
ﺴِﻠ ِﻤ
ﺤﻘِﻴ ﻖ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺤﻴﻰ :ﻭﹶﻟ ﻌ ﻤﺮِﻱ ﺇﻧ ﻪ ﹶﻟ ﺍﹾﻟ ﻌ ﺪ ﻭ ﺇﻟﱠﺎ ﺩ ﻋ ﻮ ﻫ ﻢ،ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻳ
ﺐ ﹶﻟ ﻬ ﻢ ﺇﻟﱠﺎ ﺩ ﻋ ﻮ ﻩ،ﹶﻓﹶﺄﻣﺎ ﻣ ﻦ ﺇ ﹾﻥ ﺴﺘﺠِﻴ ﺤﺼﻮ ِﻥ ِﻣ ﻤ ﻦ ﻳ ﹾﻄ ﻤﻌﻮ ﹶﻥ ِﺑﻪِ ﻭﻳ ﺮﺟﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻓِﻲ ﺍﹾﻟ
ﺟﹶﻠﺴﺖ ِﺑﹶﺄ ﺭﺿِﻚ ﹶﺃﺗﻮﻙ ﻭِﺇ ﹾﻥ ِﺳﺮﺕ ﺇﹶﻟﻴ ِﻬ ﻢ ﻗﹶﺎﺗﻠﹸﻮﻙ،ﹶﻓِﺈ ﱠﻥ ﻫ ﺆﻟﹶﺎ ِﺀ ﻟﹶﺎ ﻳ ﺪ ﻋ ﻮ ﹶﻥ ﻭﻟﹶﺎ ﻳ ﺪﻋﻰ ِﻣﹾﺜﹸﻠ ﻬ ﻢ ﻭﹶﻟ ﻮ
ﺱ ﹶﺃ ﹾﻥ ﻳ ﺪﻋﻮ ﻫ ﻢ.
ﹸﻃ ِﻤ ﻊ ِﺑ ِﻬ ﻢ ﹶﻟﻜﹶﺎ ﹶﻥ ﻳﻨﺒﻐِﻲ ﻟِﻠﻨﺎ ِ
ﺴﻴ ِﻦ ﺑ ِﻦ ﻋ ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻋ ﻦ ﺟ ﺪ ِﻩ ﻋِﻠ ﻲ ﺑ ِﻦ ﹶﺃﺑِﻲﻗﹶﺎ ﹶﻝ :ﻭﹶﺃ ﺧﺒ ﺮﻧِﻲ ﺍﹾﻟﻘﹶﺎ ِﺳ ﻢ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻋ ﻦ ﺣ
ﺕ.ﹸﻗﻠﹾﺖ ﻟِﺎﺑ ِﻦ ﺙ ﻣﺮﺍ ٍﺐ،ﹶﺃﻧ ﻪ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻳﻘﹶﺎِﺗ ﹸﻞ ﹶﺃ ﺣﺪﺍ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺪ ﻭ ﺣﺘﻰ ﻳ ﺪﻋﻮ ﻫ ﻢ ﹶﺛﻠﹶﺎ ﹶ ﻃﹶﺎِﻟ ٍ
ﻕ ﺑﻴ ﻦ ﺍﻟﺮﻭ ِﻡ ﻓِﻲ ِﻗﺘﺎِﻟ ِﻬ ﻢ ﻭﺑﻴ ﻦ ﺍﹾﻟ ِﻘﺒﻂِ؟
ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ :ﻭﻛﹶﺎ ﹶﻥ ﻳ ﹶﻔ ﺮ
ﻚ
ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ،ﻗﹶﺎ ﹶﻝ :ﻭﻟﹶﺎ ﻳﻘﹶﺎﺗﻠﹸﻮﺍ ﺣﺘﻰ ﻳ ﺪ ﻋﻮﺍ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﻳﻀﺎ:ﻟﹶﺎ ﻳﺒِﻴﺘﻮﺍ ﺣﺘﻰ ﻳ ﺪ ﻋﻮﺍ.ﹸﻗﻠﹾﺖ:ﹶﺃﻛﹶﺎ ﹶﻥ ﻣﺎِﻟ
ﻳﺮﻯ ﹶﺃ ﹾﻥ ﻳ ﺪ ﻋﻮﺍ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳﻘﹶﺎﺗﻠﹸﻮﺍ ﻭﻟﹶﺎ ﻳﺮﻯ ﹶﺃ ﱠﻥ ﺍﻟ ﺪ ﻋ ﻮ ﹶﺓ ﹶﻗ ﺪ ﺑﹶﻠ ﻐﺘ ﻬﻢ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ. ٨٩.
ﺤﺘﻤﻞ ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺑ ﺪ ِﺀ ﺍ َْﻷ ﻣ ِﺮ ﺏ ﺍﻟ ﺪ ﻋ ﻮ ِﺓ ﹶﻗﺒﻞ ﺍﻟﹾ ِﻘﺘﺎﻝ ﻳ ﺤﻨﺎِﺑﹶﻠ ِﺔِ:ﺇ ﱠﻥ ﻭﺟﻮ ﻗﹶﺎﻝ ﺍﺑ ﻦ ﹸﻗﺪﺍ ﻣ ﹶﺔ ِﻣ ﻦ ﺍﹾﻟ
ﻚ ﻋ ِﻦ ﺕ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ،ﻓﹶﺎ ﺳﺘ ﻐِﻨ ﻲ ِﺑ ﹶﺬِﻟ
ﺸ ﺮ ِ
ﻼ ِﻡ ،ﹶﻓﹶﺄﻣﺎ ﺍﹾﻟﻴ ﻮ ﻡ ﹶﻓ ﹶﻘ ِﺪ ﺍﻧﺘ
ﹶﻗﺒﻞ ﺍﻧِﺘﺸﺎ ِﺭ ﺍﻟ ﺪ ﻋ ﻮ ِﺓ ﻭ ﹸﻇﻬﻮ ِﺭ ﺍ ِْﻹ ﺳ ﹶ
ﺍﻟ ﺪﻋﺎ ِﺀ ِﻋﻨ ﺪ ﺍﹾﻟ ِﻘﺘﺎﻝ .
ﻼﺏ ،ﺣﺘﻰ ﹶﺃ ﹾﻇ ﻬ ﺮ ﺍﻟﱠﻠ ﻪ ﺍﻟﺪﻳ ﻦ ﻭ ﻋ ﹶ ﻼ ِﻡ ﹶﻗﺒﻞ ﹶﺃ ﹾﻥ ﻳﺤﺎ ِﺭ ﻗﹶﺎﻝ ﹶﺃ ﺣ ﻤ ﺪ:ﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﻳ ﺪﻋﻮ ِﺇﻟﹶﻰ ﺍ ِْﻹ ﺳ ﹶ
ﺖ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﻛﹸﻞ ﹶﺃ ﺣ ٍﺪ،ﻓﹶﺎﻟﺮﻭ ﻡ ﹶﻗ ﺪ ﺑﹶﻠ ﻐﺘ ﻬ ﻢ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ
ﻑ ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﺣﺪﺍ ﻳ ﺪﻋﻰ ،ﹶﻗ ﺪ ﺑﹶﻠ ﻐ ِ
ﻼ ﻡ ،ﻭ ﹶﻻ ﹶﺃ ﻋ ِﺮ
ﺍ ِْﻹ ﺳ ﹶ
ﻼ ِﻡ .ﻭﹶﻟ ِﻜ ﻦ ِﺇﺫﹶﺍ ﺩ ِﻋ ﻲ ﻣ ﻦ ﺑﹶﻠ ﻐﺘ ﻬ ﻢ ﺖ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﻓِﻲ ﹶﺃﻭﻝ ﺍ ِْﻹ ﺳ ﹶ ﻭ ﻋِﻠﻤﻮﺍ ﻣﺎ ﻳﺮﺍ ﺩ ِﻣﻨ ﻬﻢ ،ﻭِﺇﻧﻤﺎ ﻛﹶﺎﻧ ِ
ﺱ.٩٠ ﻼ ﺑ ﹾﺄ
ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﹶﻓ ﹶ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ،ﺳ ِﻤ ﻊ ﺍﻟﻨِﺒ ﻲ ﻚ ﻣﺒﺎﹶﻟ ﻐ ﹰﺔ ﻓِﻲ ﺍ ِْﻹﻧﺬﹶﺍ ِﺭ ﻟﻔ ﻌ ﻦ ﺳ ﻬ ِﻞ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ﺭ ِ ﺐ ﹶﺫِﻟ ﺤ ﺴﺘ ﻭﻳ
ﻚ ﹶﺃﻳ ﻬ ﻢ
،ﻳﻘﹸﻮ ﹸﻝ:ﻳ ﻮ ﻡ ﺧﻴﺒ ﺮ»:ﹶﻟﹸﺄ ﻋ ِﻄﻴ ﻦ ﺍﻟﺮﺍﻳ ﹶﺔ ﺭ ﺟﻠﹰﺎ ﻳ ﹾﻔﺘ ﺢ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﻳ ﺪ ﻳ ِﻪ« ،ﹶﻓﻘﹶﺎﻣﻮﺍ ﻳ ﺮﺟﻮ ﹶﻥ ِﻟ ﹶﺬِﻟ
ﺸﺘﻜِﻲ ﻋﻴﻨﻴ ِﻪ،ﹶﻓﹶﺄ ﻣ ﺮ،ﹶﻓ ﺪ ِﻋ ﻲ
ﻳ ﻌﻄﹶﻰ ،ﹶﻓ ﻐ ﺪﻭﺍ ﻭ ﹸﻛﱡﻠ ﻬ ﻢ ﻳ ﺮﺟﻮ ﹶﺃ ﹾﻥ ﻳ ﻌﻄﹶﻰ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃﻳ ﻦ ﻋِﻠﻲ؟«،ﹶﻓﻘِﻴ ﹶﻞ:ﻳ
- ٨٨ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ﺍﻟﻔﺘﺢ - ٣٤٠ / ٧ﻁ ﺍﻟﺴﻠﻔﻴﺔ ( ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ
- ٨٩ﺍﳌﺪﻭﻧﺔ ).(٤٩٦ /١
- ٩٠ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢١١ /٩
٤٨
ﺼ ﻖ ﻓِﻲ ﻋﻴﻨﻴ ِﻪ،ﹶﻓﺒﺮﹶﺃ ﻣﻜﹶﺎﻧ ﻪ ﺣﺘﻰ ﹶﻛﹶﺄﻧ ﻪ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﺑ ِﻪ ﺷ ﻲ ٌﺀ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻧﻘﹶﺎِﺗﹸﻠ ﻬ ﻢ ﺣﺘﻰ ﻳﻜﹸﻮﻧﻮﺍ
ﹶﻟ ﻪ،ﹶﻓﺒ
ﻼ ِﻡ ،ﻭﹶﺃ ﺧِﺒ ﺮ ﻫ ﻢ ِﺑﻤﺎ
ﻚ ،ﺣﺘﻰ ﺗﻨ ِﺰ ﹶﻝ ِﺑﺴﺎ ﺣِﺘ ِﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍ ِﻹ ﺳ ﹶ ِﻣﹾﺜﹶﻠﻨﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻋﻠﹶﻰ ِﺭ ﺳِﻠ
ﻚ ِﻣ ﻦ ﺣ ﻤ ِﺮ ﺍﻟﻨ ﻌ ِﻢ«ِ،٩١ﺇ ﱠﻻ ِﺇﺫﹶﺍ ﻚ ﺭ ﺟ ﹲﻞ ﻭﺍ ِﺣ ﺪ ﺧﻴ ﺮ ﹶﻟ ﺐ ﻋﹶﻠﻴ ِﻬ ﻢ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﹶﻟﹶﺄ ﹾﻥ ﻳ ﻬﺪﻯ ﺑِ ﺠ ﻳ ِ
ﻼ ﻳ ﹾﻔﻌﻞ . ﺼﻨﻮﺍ ﹶﻓ ﹶ
ﺤﺴﺘ ِﻌﺪﻭﺍ ﹶﺃ ﻭ ﻳﺘ ﺿ ﺮﺭﺍ ﻭﹶﻟ ﻮ ِﺑ ﻐﹶﻠﺒ ِﺔ ﺍﻟ ﱠﻈ ﻦ ﹶﻛﹶﺄ ﹾﻥ ﻳ
ﺖ ﺩ ﻋ ﻮﺗ ﻬ ﻢ
ﻀﻤﻨ
ﺗ
ﺐ ِﺇﹶﻟ ﻲ »ِﺇ ﱠﻥ ﺖ ِﺇﻟﹶﻰ ﻧﺎِﻓ ٍﻊ،ﹶﻓ ﹶﻜﺘ ﺖ ﻭﺍ ِﺟﺒ ﹰﺔ ؛ﳊﺪﻳﺚ ﺍﺑ ِﻦ ﻋ ﻮ ٍﻥ،ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘﺒ ﺴ ﻭﹶﻟ ِﻜ ﻦ ﺩ ﻋ ﻮﺗ ﻬ ﻢ ﹶﻟﻴ
ﺴﻘﹶﻰ ﻋﻠﹶﻰ ﺍﳌﹶﺎ ِﺀ،ﹶﻓ ﹶﻘﺘ ﹶﻞ ﺼ ﹶﻄِﻠ ِﻖ ﻭ ﻫ ﻢ ﻏﹶﺎﺭﻭ ﹶﻥ ،ﻭﹶﺃﻧﻌﺎ ﻣ ﻬ ﻢ ﺗ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻏﹶﺎ ﺭ ﻋﻠﹶﻰ ﺑﻨِﻲ ﺍ ﹸﳌ
ﺏ ﻳ ﻮ ﻣِﺌ ٍﺬ ﺟ ﻮﻳ ِﺮﻳ ﹶﺔ« ،ﺣ ﺪﹶﺛﻨِﻲ ِﺑ ِﻪ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋ ﻤ ﺮ ،ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ
ﻣﻘﹶﺎِﺗﹶﻠﺘ ﻬ ﻢ ،ﻭ ﺳﺒﻰ ﹶﺫ ﺭﺍ ِﺭﻳ ﻬ ﻢ ،ﻭﹶﺃﺻﺎ
٩٢
ﺶ"ﳉﻴ ِ ﻚﺍ ﹶ ﹶﺫِﻟ
ﻭﺍﹾﻟﻐﺎ ﺭ ﹸﺓ ﹶﻻ ﺗﻜﹸﻮ ﹸﻥ ِﺑ ﺪ ﻋ ﻮ ٍﺓ. ٩٣
ﺼ ﺪ ﻫ ﻢ
ﺤﺒﺎﺑﻬﺎ ِﻟ ﻤ ﻦ ﺑﹶﻠ ﻐﺘ ﻪ ِﺑﻤﺎ ِﺇﺫﹶﺍ ﹶﻗ ﺏ ﺍﻟ ﺪ ﻋ ﻮ ِﺓ ِﻟ ﻤ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ،ﻭﺍ ﺳِﺘ
ﻭﹶﻗﻴ ﺪ ﺍﺑ ﻦ ﺍﹾﻟ ﹶﻘﻴ ِﻢ ﻭﺟﻮ
ﲔ ِﻗﺘﺎﹸﻟ ﻬ ﻢ ِﻣ ﻦ ﹶﻏ ﻴ ِﺮ
ﺴِﻠ ِﻤ
ﲔ ﺑِﺎﹾﻟ ِﻘﺘﺎﻝ ﹶﻓِﻠ ﹾﻠ ﻤ ﺴِﻠ ِﻤ
ﺻﺪِﻳ ﻦ ﺍﹾﻟ ﻤ ﺴِﻠﻤﻮ ﹶﻥ،ﹶﺃﻣﺎ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﻗﹶﺎ ِ ﺍﹾﻟ ﻤ
ﺩ ﻋ ﻮ ٍﺓ ﺩ ﹾﻓﻌﺎ ﻋ ﻦ ﻧﻔﹸﻮ ِﺳ ِﻬ ﻢ ﻭ ﺣ ِﺮ ِﳝ ِﻬ ﻢ.٩٤
ﺏ ﺗ ﹾﻘ ِﺪ ِﱘ ﺩﻋﺎ ِﺀ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ ﻤﻘﹶﺎﺗﹶﻠ ِﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ":ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﻭﺟﻮ ِ
ﻕﺐ ﺗ ﹾﻘ ِﺪ ﱘ ﺍﻟ ﺪﻋﺎﺀِ ِﻟ ﹾﻠ ﹸﻜﻔﱠﺎ ِﺭ ﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﹶﻓ ﺮ ٍ ﺠ ﺐ:ﺍﹾﻟﹶﺄ ﻭ ﹸﻝ:ﹶﺃﻧ ﻪ ﻳ ِ
ﺴﹶﺄﹶﻟ ِﺔ ﹶﺛﻠﹶﺎﹶﺛ ﹸﺔ ﻣﺬﹶﺍ ِﻫ
ﻭﻓِﻲ ﺍﹾﻟ ﻤ
ﻚ ﻭﺍﹾﻟﻬﺎ ﺩ ِﻭﻳ ﹸﺔ ﻭ ﹶﻏﻴ ﺮ ﻫ ﻢ ،ﻭﻇﹶﺎ ِﻫ ﺮ ﺑﻴ ﻦ ﻣ ﻦ ﺑﹶﻠ ﻐﺘ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ِﻣﻨ ﻬ ﻢ ﻭ ﻣ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ ،ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ
- ٩١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٩٤٢)(٤٧ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٤٠٦) - ٣٤(١٨٧٢ /٤
] ﺵ )ﺍﻟﺮﺍﻳﺔ( ﺍﻟﻌﻠﻢ) .ﻓﻘﺎﻣﻮﺍ ﻳﺮﺟﻮﻥ( ﻓﻘﺎﻡ ﻛﻞ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺍﺟﻴﺎ ﺃﻥ ﺗﻌﻄﻰ ﺍﻟﺮﺍﻳﺔ ﻟﻪ) .ﻟﺬﻟﻚ( ﻟﻴﻔﺘﺢ ﻋﻠﻰ ﻳﺪﻳﻪ) .ﻋﻠﻰ
ﺭﺳﻠﻚ( ﺍﺗﺌﺪ ﰲ ﺍﻟﺴﲑ) .ﺑﺴﺎﺣﺘﻬﻢ( ﺍﻟﺴﺎﺣﺔ ﺍﳌﻜﺎﻥ ﺍﳌﺘﺴﻊ ﺑﲔ ﺩﻭﺭ ﺍﳊﻲ ﻭﳓﻮﻩ) .ﺭﺟﻞ( ﺍﳌﺮﺍﺩ ﻣﺎ ﻳﻌﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ.
)ﲪﺮ ﺍﻟﻨﻌﻢ( ﺍﻹﺑﻞ ﺍﳊﻤﺮﺍﺀ ﻭﻛﺎﻧﺖ ﺃﻧﻔﺲ ﺍﻷﻣﻮﺍﻝ ﻋﻨﺪ ﺍﻟﻌﺮﺏ[
- ٩٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٥٤١)(١٤٨ /٣ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٣٠) - ١(١٣٥٦ /٣
] ﺵ )ﻏﺎﺭﻭﻥ( ﻏﺎﻓﻠﻮﻥ ﺃﻱ ﺃﺧﺬﻫﻢ ﻋﻠﻰ ﻏﺮﺓ ﻭﺑﻐﺘﺔ) .ﺃﻧﻌﺎﻣﻬﻢ( ﻫﻲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺃﻛﺜﺮ ﻣﺎ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻹﺑﻞ.
)ﻣﻘﺎﺗﻠﺘﻬﻢ( ﺍﻟﺒﺎﻟﻐﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﻘﺘﺎﻝ) .ﺳﱮ ﺫﺭﺍﺭﻳﻬﻢ( ﺃﺧﺬﻫﻢ ﺳﺒﻴﺎ ﻭﻭﺯﻋﻬﻢ ﻋﻠﻰ ﺍﻟﻐﺎﳕﲔ ﺑﻌﺪ ﺃﻥ ﺿﺮﺏ
ﻋﻠﻴﻬﻢ ﺍﻟﺮﻕ .ﻭﺍﻟﺬﺭﺍﺭﻱ ﲨﻊ ﺫﺭﻳﺔ ﻭﻫﻲ ﻫﻬﻨﺎ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻭﻻﺩ ﻏﲑ ﺍﻟﺒﺎﻟﻐﲔ) .ﺃﺻﺎﺏ ﻳﻮﻣﺌﺬ ﺟﻮﻳﺮﻳﺔ( ﺃﻱ ﻛﺎﻧﺖ ﰲ
ﺍﻟﺴﱯ[
- ٩٣ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ١٩٥ / ٥ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ ،٢٢٣ / ٣ﻭﺍﳌﻬﺬﺏ ٢٣١ / ٢ﺯ
- ٩٤ﺍﻹﻗﻨﺎﻉ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ) (٦ /٢ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ ) (٤١ /٣ﻭﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ
ﰲ ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﳌﻨﺘﻬﻰ )(٥٠٨ /٢
٤٩
ﺏ ﺩﻟِﻴ ﹸﻞ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ
ﺚ ﻣ ﻌ ﻬ ﻢ.ﻭﺍﹾﻟ ﻤ ﹾﺬﻫﺐ ﺍﻟﺜﱠﺎﻧِﻲ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳﺠِﺐ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ،ﻭ ﺳﻴ ﹾﺄﺗِﻲ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟﺒﺎ ِ
ﺤﺪِﻳ ِ
ﺍﹾﻟ
ِﺑ ِﻪ.
ﺐ.ﻗﹶﺎ ﹶﻝ
ﺤ ﺴﺘ
ﺐ ﺇ ﹾﻥ ﺑﹶﻠ ﻐﺘ ﻬ ﻢ ﹶﻟ ِﻜ ﻦ ﻳ
ﺠ ﺐ ِﻟ ﻤ ﻦ ﹶﻟ ﻢ ﺗﺒﻠﹸﻐ ﻬ ﻢ ﺍﻟ ﺪ ﻋﻮ ﹸﺓ ﻭﻟﹶﺎ ﻳ ِ
ﺠ
ﺚ:ﹶﺃﻧ ﻪ ﻳ ِ
ﺐ ﺍﻟﺜﱠﺎِﻟ ﹸ
ﺍﹾﻟ ﻤ ﹾﺬ ﻫ
ﺤ ﹸﺔ ﻋﻠﹶﻰ
ﺼﺤِﻴ ﺚ ﺍﻟ ﺕ ﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ﹸ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﻨ ِﺬ ِﺭ :ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺟ ﻤﻬﻮ ِﺭ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ،ﻭﹶﻗ ﺪ ﺗﻈﹶﺎ ﻫ ﺮ
ﻱ ﹶﺃ ﱠﻥﺚ .ﻭﹶﻗ ﺪ ﺯ ﻋ ﻢ ﺍﹾﻟِﺈﻣﺎ ﻡ ﺍﹾﻟ ﻤ ﻬ ِﺪ ﻑ ِﻣ ﻦ ﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ِ ﺠ ﻤ ﻊ ﺑﻴ ﻦ ﻣﺎ ﻇﹶﺎ ِﻫ ﺮ ﻩ ﺍﻟِﺎ ﺧِﺘﻠﹶﺎ ﻣ ﻌﻨﺎ ﻩ ،ﻭِﺑ ِﻪ ﻳ
ﻚ ﻣﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ِﻣ ﻦ ﺍﹾﻟ ﻤﺬﹶﺍﻫِﺐ ﺠ ﻤ ﻊ ﻋﹶﻠﻴ ِﻪ .ﻭﻳ ﺮ ﺩ ﹶﺫِﻟ ﺏ ﺗ ﹾﻘ ِﺪ ِﱘ ﺩ ﻋ ﻮﺓِ ﻣ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﻣ
ﻭﺟﻮ
ﺤ ﻮ ِﻝ(
ﻱ ﻭﹶﺃﺑﻮ ﺑ ﹾﻜ ِﺮ ﺑ ﻦ ﺍﹾﻟ ﻌ ﺮِﺑ ﻲ.ﹶﻗ ﻮﹸﻟ ﻪ):ﹸﺛ ﻢ ﹸﺍ ﺩ ﻋ ﻬ ﻢ ﺇﻟﹶﻰ ﺍﻟﺘ ﻚ ﺍﹾﻟﻤﺎ ِﺯ ِﺭ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ِﺔ ،ﻭﹶﻗ ﺪ ﺣﻜﹶﺎﻫﺎ ﹶﻛ ﹶﺬِﻟ
ﻑﲔِ،ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻮﻗﹸﻮ ﺴِﻠ ِﻤ ﺠ ﺮ ِﺓ ﺇﻟﹶﻰ ِﺩﻳﺎ ِﺭ ﺍﹾﻟ ﻤ ﺐ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﺑ ﻌ ﺪ ﺇﺟﺎﺑِﺘ ِﻬ ﻢ ﻭِﺇ ﺳﻠﹶﺎ ِﻣ ِﻬ ﻢ ﺇﻟﹶﻰ ﺍﹾﻟ ِﻬ ﻓِﻴﻪِ ﺗ ﺮﻏِﻴ
٩٥
ﺸﺮِﻳ ﻌ ِﺔ ِﻟ ِﻘﱠﻠ ِﺔ ﻣ ﻦ ﻓِﻴﻬﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ".
ﺑِﺎﹾﻟﺒﺎ ِﺩﻳ ِﺔ ﺭﺑﻤﺎ ﻛﹶﺎ ﹶﻥ ﺳﺒﺒﺎ ِﻟ ﻌ ﺪ ِﻡ ﻣ ﻌ ِﺮﹶﻓ ِﺔ ﺍﻟ
ﻭﻗﺎﻝ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻟﺰﺣﻴﻠﻲ":ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﺇﺑﻼﻍ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﺛﻼﺛﺔ ﺁﺭﺍﺀ:
ﺍﻷﻭﻝ ـ ﳚﺐ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ ﺗﻘﺪﱘ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻄﻠﻘﹰﺎ،ﺃﻱ ﺳﻮﺍﺀ ﺑﻠﻐﺖ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﺪﻭ ﺃﻡ
ﻻ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﳍﺎﺩﻭﻳﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ}:ﺳﺘﺪﻋﻮﻥ ﺇﱃ ﻗﻮﻡ ﺃﻭﱄ ﺑﺄﺱ ﺷﺪﻳﺪ
ﺗﻘﺎﺗﻠﻮﻢ ﺃﻭ ﻳﺴﻠﻤﻮﻥ{ ]ﺍﻟﻔﺘﺢ.[٤٨ /١٦:
ﺍﻟﺜﺎﱐ ـ ﻻ ﳚﺐ ﺫﻟﻚ ﻣﻄﻠﻘﹰﺎ،ﻭﻫﻮ ﺭﺃﻱ ﻗﻮﻡ ﻛﺎﳊﻨﺎﺑﻠﺔ.
ﺍﻟﺜﺎﻟﺚ ـ ﲡﺐ ﺍﻟﺪﻋﻮﺓ ﳌﻦ ﱂ ﻳﺒﻠﻐﻬﻢ ﺍﻹﺳﻼﻡ،ﻓﺈﻥ ﺍﻧﺘﺸﺮ ﺍﻹﺳﻼﻡ،ﻭﻇﻬﺮ ﻛﻞ
ﺍﻟﻈﻬﻮﺭ،ﻭﻋﺮﻑ ﺍﻟﻨﺎﺱ ﳌﺎﺫﺍ ﻳﺪﻋﻮﻥ،ﻭﻋﻠﻰ ﻣﺎﺫﺍ ﻳﻘﺎﺗﻠﻮﻥ،ﻓﺎﻟﺪﻋﻮﺓ ﻣﺴﺘﺤﺒﺔ ﺗﺄﻛﻴﺪﹰﺍ ﻟﻺﻋﻼﻡ
ﻭﺍﻹﻧﺬﺍﺭ،ﻭﻟﻴﺴﺖ ﺑﻮﺍﺟﺒﺔ،ﻭﻫﺬﺍ ﺭﺃﻱ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ.ﻗﺎﻝ ﺍﺑﻦ
ﺍﳌﻨﺬﺭ:ﻫﻮ ﻗﻮﻝ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ،ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﻣﻌﻨﺎﻩ،ﻭﺑﻪ ﳚﻤﻊ
ﺑﲔ ﻣﺎ ﻇﺎﻫﺮﻩ ﺍﻻﺧﺘﻼﻑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ....
ﺍﳊﺪﻳﺜﺎﻥ ﺍﻷﻭﻻﻥ ﻭﻏﲑﳘﺎ ﻳﻌﺘﱪﺍﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﺷﺮﻃﹰﺎ ﰲ ﺟﻮﺍﺯ ﺍﻟﻘﺘﺎﻝ،ﻭﺍﳊﺪﻳﺜﺎﻥ
ﺍﻵﺧﺮﺍﻥ ﳚﻴﺰﺍﻥ ﺍﻹﻏﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﺑﺪﻭﻥ ﺩﻋﻮﺓ ﺟﺪﻳﺪﺓ،ﻧﻈﺮﹰﺍ ﻷﻧﻪ ﺳﺒﻖ ﻟﻪ ﺑﻠﻮﻍ
ﺍﻟﺪﻋﻮﺓ،ﻭﺇﺯﺍﺀ ﻫﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺍﻟﻈﺎﻫﺮ ﻗﺎﻝ ﺃﺭﺑﺎﺏ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ:ﺇﻥ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ
ﻳﻨﺴﺦ ﺑﻌﻀﻬﺎ،ﺃﻭ ﳜﺼﺺ ﺍﻟﻔﻌﻞ ﺑﺰﻣﻦ ﺍﻟﻨﺒﻮﺓ.
- ٩٥ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )(٢٧٢ /٧
٥٠
ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ:ﻳﻠﺠﺄ ﺇﱃ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ؛ﻷﻧﻪ ﻻ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﻨﺴﺦ ﺇﻻ ﺇﺫﺍ
ﺗﻌﺬﺭ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ،ﻭﺃﻣﺎ ﺍﺩﻋﺎﺀ ﺍﻟﺘﺨﺼﻴﺺ ﻓﻼ ﺩﻟﻴﻞ ﻋﻠﻴﻪ.ﻓﻤﻦ ﱂ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﳚﺐ
ﺩﻋﺎﺅﻩ ﺇﱃ ﺍﻹﺳﻼﻡ،ﻓﺈﺫﺍ ﺑﻠﻐﺘﻪ ﺍﺳﺘﺤﺐ ﺫﻟﻚ .
ﻭﻋﻠﻰ ﻫﺬﺍ،ﳚﻮﺯ ﺃﻥ ﻧﺒﺪﺃ ﺍﻟﻌﺪﻭ ﺑﺎﻟﻘﺘﺎﻝ ﻭﺍﻹﻏﺎﺭﺓ ﻭﺍﻟﺒﻴﺎﺕ ﻋﻠﻴﻬﻢ ؛ﻷﻧﻪ ﻗﺪ ﻭﺻﻠﺘﻬﻢ ﺃﻧﺒﺎﺀ
ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ.ﻭﺑﻪ ﻳﺘﺒﲔ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﻓﻴﻤﻦ ﻧﻘﺎﺗﻠﻬﻢ ﺷﺮﻃﲔ:
- ١ﺃﻻ ﻳﻜﻮﻧﻮﺍ ﻣﺴﺘﺄﻣﻨﲔ ﺃﻭ ﻣﻌﺎﻫﺪﻳﻦ ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ:ﻷﻥ ﺩﻣﺎﺀ ﻫﺆﻻﺀ ﻣﻌﺼﻮﻣﺔ
ﻣﺼﻮﻧﺔ،ﻭﻗﺪ ﺣﺮﻡ ﺍﻟﺸﺮﻉ ﻗﺘﻠﻬﻢ،ﻛﻤﺎ ﻳﺄﰐ ﰲ ﺍﳌﻌﺎﻫﺪﺍﺕ.
- ٢ﺇﺑﻼﻏﻬﻢ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﻌﺮﻳﻔﻬﻢ ﺑﺎﻹﺳﻼﻡ ﻭﺑﻴﺎﻥ ﺣﻘﻴﻘﺘﻪ ﻭﺃﻫﺪﺍﻓﻪ ﻭﺃﺳﺒﺎﺏ ﺟﻬﺎﺩ
٩٦
ﺃﻋﺪﺍﺋﻪ.ﻓﺈﻥ ﺗﻮﺍﻓﺮ ﻫﺬﺍﻥ ﺍﻟﺸﺮﻃﺎﻥ ﺟﺎﺯ ﻗﺘﺎﳍﻢ ﻣﻦ ﺩﻭﻥ ﺇﻧﺬﺍﺭ ﺳﺎﺑﻖ ﻛﻤﺎ ﺗﻘﺪﻡ.
ﺱ ،ﻭﻟﹶﺎ ﻳ ﺪ ﻋ ﻮ ﹶﻥِ،ﻟﹶﺄ ﱠﻥ ﺍﻟ ﺪ ﻋ ﻮ ﹶﺓ ﹶﻗ ﺪ
ﺏ ﻭﺍﹾﻟ ﻤﺠﻮ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺭﲪﻪ ﺍﷲ ”:ﻭﻳﻘﹶﺎﺗ ﹸﻞ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﺏ ﻭﺍﹾﻟ ﻤﺠﻮﺱ:ﻟﹶﺎ ﺑﹶﻠ ﻐﺘ ﻬ ﻢ ﻭﻳ ﺪﻋﻰ ﻋﺒ ﺪ ﹸﺓ ﺍﻟﹾﹶﺄ ﻭﺛﹶﺎ ِﻥ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳﺤﺎ ﺭﺑﻮﺍ ﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟ ﻪ ِﻓﻲ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﺖ ،ﹶﻓﹶﻠ ﻢ ﻳﺒ ﻖ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﻟ ﻢﺕ ﻭ ﻋ ﻤ ﺸ ﺮ ﻳ ﺪ ﻋ ﻮ ﹶﻥ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ.ﹶﻓ ﻬ ﻮ ﻋﻠﹶﻰ ﻋﻤﻮ ِﻣ ِﻪ؛ِﻟﹶﺄ ﱠﻥ ﺍﻟ ﺪ ﻋ ﻮ ﹶﺓ ﹶﻗ ﺪ ﺍﻧﺘ
ﺲ ِﺑﻌﺎ ﻡ،ﹶﻓِﺈ ﱠﻥﺗﺒﹸﻠ ﻐ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﺇﻟﱠﺎ ﻧﺎ ِﺩ ﺭ ﺑﻌِﻴ ﺪ .ﻭﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟ ﻪ:ﻳ ﺪﻋﻰ ﻋﺒ ﺪ ﹸﺓ ﺍﹾﻟﹶﺄ ﻭﹶﺛﺎ ِﻥ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳﺤﺎ ﺭﺑﻮﺍ.ﹶﻓﹶﻠﻴ
ﻣ ﻦ ﺑﹶﻠ ﻐﺘ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ِﻣﻨ ﻬ ﻢ ﻟﹶﺎ ﻳ ﺪ ﻋ ﻮ ﹶﻥ ،ﻭﺇِ ﹾﻥ ﻭ ِﺟ ﺪ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ،ﺩ ِﻋ ﻲ ﹶﻗﺒ ﹶﻞ
ﺏ ﻣ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ،ﺩﻋﻮﺍ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ.
ﻚ ﺇ ﹾﻥ ﻭ ِﺟ ﺪ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎ ِﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﻒ ﺍﻟﺮﻭ ِﻡ
ﺕ ،ﻭﻟﹶ ِﻜ ﻦ ﺇ ﹾﻥ ﺟﺎ ﺯ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ﻮ ﻡ ﺧ ﹾﻠ ﺸ ﺮ ﺖ ﻭﺍﻧﺘ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﻤ ﺪ ﺇ ﱠﻥ ﺍﻟ ﺪ ﻋ ﻮ ﹶﺓ ﹶﻗ ﺪ ﺑﹶﻠ ﻐ
٩٧
ﺠ ﺰ ِﻗﺘﺎﹸﻟ ﻬ ﻢ ﹶﻗﺒ ﹶﻞ ﺍﻟ ﺪ ﻋ ﻮ ِﺓ".
ﺼ ﹶﻔ ِﺔ،ﹶﻟ ﻢ ﻳ
ﻒ ﺍﻟﺘ ﺮ ِﻙ ،ﻋﻠﹶﻰ ﻫ ِﺬ ِﻩ ﺍﻟ ﻭ ﺧ ﹾﻠ
ﻭﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻓﻴﻪ ﻧﻈﺮ،ﻷﻥ ﺍﳌﺪﺍﺭ ﻋﻠﻰ ﺑﻠﻮﻍ ﺍﻟﺪﻋﻮﺓ ﻭﻋﺪﻣﻪ،ﻭﺍﻷﻣﺔ ﺍﻟﱵ ﺑﻠﻐﺘﻬﺎ ﺍﻟﺪﻋﻮﺓ
ﺍﻵﻥ،ﻗﺪ ﻳﺄﰐ ﺯﻣﺎﻥ ﻋﻠﻴﻬﺎ ﱂ ﺗﺒﻠﻐﻬﺎ ﺍﻟﺪﻋﻮﺓ ﻓﻴﻪ،ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺿﻌﻒ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻗﺼﺔ
ﻱ،ﹶﺃ ﱠﻥ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﻣﻊ ﻗﻮﻣﻪ )ﻭﻫﻢ ﳎﻮﺱ( ﻛﻤﺎ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑِﻲ ﺍﻟﺒ
ﺨﺘ ِﺮ
ﺼﺮﺍ ِﻣ ﻦ ﹸﻗﺼﻮ ِﺭ ﺻﺮﻭﺍ ﹶﻗ ﲔ ﻛﹶﺎ ﹶﻥ ﹶﺃ ِﻣ ﲑ ﻫ ﻢ ﺳ ﹾﻠﻤﺎ ﹸﻥ ﺍﻟﻔﹶﺎ ِﺭ ِﺳ ﻲ ﺣﺎ ﺴِﻠ ِﻤ ﺵ ﺍ ﹸﳌ ﺟﻴﺸﺎ ِﻣ ﻦ ﺟﻴﻮ ِ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺱ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﹶﺃﺑﺎ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ،ﹶﺃﻟﹶﺎ ﻧﻨ ﻬ ﺪ ِﺇﹶﻟﻴ ِﻬﻢ؟ ﻗﹶﺎ ﹶﻝ :ﺩﻋﻮﻧِﻲ ﹶﺃ ﺩ ﻋ ﻬ ﻢ ﹶﻛﻤﺎ ﺳ ِﻤ ﻌ
ﻓﹶﺎ ِﺭ
- ٩٦ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ ﻟﻠﺰﺣﻴﻠﻲ )(٥٨٥٣ /٨
- ٩٧ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢١٠ /٩
٥١
ﺏ
ﻳ ﺪﻋﻮ ﻫ ﻢ ﹶﻓﹶﺄﺗﺎ ﻫ ﻢ ﺳ ﹾﻠﻤﺎ ﹸﻥ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢِ»:ﺇﻧﻤﺎ ﹶﺃﻧﺎ ﺭ ﺟ ﹲﻞ ِﻣﻨ ﹸﻜ ﻢ ﻓﹶﺎ ِﺭ ِﺳ ﻲ،ﺗ ﺮ ﻭ ﹶﻥ ﺍﻟ ﻌ ﺮ
ﻳﻄِﻴﻌﻮﻧﻨِﻲ ،ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﺳﹶﻠ ﻤﺘ ﻢ ﹶﻓﹶﻠ ﹸﻜ ﻢ ِﻣﹾﺜﻞﹸ ﺍﱠﻟﺬِﻱ ﹶﻟﻨﺎ ﻭ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﻣﹾﺜ ﹸﻞ ﺍﱠﻟﺬِﻱ ﻋﹶﻠﻴﻨﺎ ،ﻭِﺇ ﹾﻥ ﹶﺃﺑﻴﺘ ﻢ ِﺇﻟﱠﺎ ﺩِﻳﻨ ﹸﻜ ﻢ
ﳉ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳ ٍﺪ ﻭﹶﺃﻧﺘ ﻢ ﺻﺎ ِﻏﺮﻭ ﹶﻥ«،ﻗﹶﺎ ﹶﻝ :ﻭ ﺭ ﹶﻃ ﻦ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺗ ﺮ ﹾﻛﻨﺎ ﹸﻛ ﻢ ﻋﹶﻠﻴ ِﻪ ﻭﹶﺃ ﻋﻄﹸﻮﻧﺎ ﺍ ِ
ﺤ ﻦ ﺑِﺎﱠﻟﺬِﻱ ﺤﻤﻮﺩِﻳ ﻦ ،ﻭِﺇ ﹾﻥ ﹶﺃﺑﻴﺘ ﻢ ﻧﺎﺑ ﹾﺬﻧﺎ ﹸﻛ ﻢ ﻋﻠﹶﻰ ﺳﻮﺍ ٍﺀ«،ﻗﹶﺎﻟﹸﻮﺍ:ﻣﺎ ﻧ ﺑِﺎﻟﻔﹶﺎ ِﺭ ِﺳﻴ ِﺔ »،ﻭﹶﺃﻧﺘ ﻢ ﹶﻏﻴ ﺮ ﻣ
ﳉ ﺰﻳ ﹶﺔ ،ﻭﹶﻟ ِﻜﻨﺎ ﻧﻘﹶﺎِﺗﹸﻠ ﹸﻜ ﻢ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﹶﺃﺑﺎ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ،ﹶﺃﹶﻟﺎ ﻧﻨ ﻬ ﺪ ِﺇﹶﻟﻴ ِﻬﻢ؟ ﻗﹶﺎ ﹶﻝ:ﻟﹶﺎ ،ﹶﻓ ﺪﻋﺎ ﻫ ﻢ ﹶﺛﻠﹶﺎﹶﺛ ﹶﺔ ﹶﺃﻳﺎ ٍﻡ
ﻧ ﻌﻄِﻲ ﺍ ِ
٩٨
ﺼ ﺮ"
ﻚ ﺍﻟ ﹶﻘ
ﺤﻨﺎ ﹶﺫِﻟ ِﺇﻟﹶﻰ ِﻣﹾﺜ ِﻞ ﻫﺬﹶﺍ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ:ﺍﻧ ﻬﺪﻭﺍ ِﺇﹶﻟﻴ ِﻬ ﻢ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﻨ ﻬ ﺪﻧﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ،ﹶﻓ ﹶﻔﺘ
ﻭﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ -ﻓﻴﻤﺎ ﻳﻈﻬﺮ -ﺍﻟﺘﻔﺼﻴﻞ،ﻭﻫﻮ ﻭﺟﻮﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﰲ ﺣﻖ ﻣﻦ ﱂ
ﺗﺒﻠﻐﻬﻢ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ،ﻷﻢ ﺣﻴﻨﺌﺬ ﻻ ﻳﺪﺭﻭﻥ ﻋﻠﻰ ﻣﺎﺫﺍ ﻳﻘﺎﺗﻠﻮﻥ؟ ﻭﻗﺪ ﻳﻔﺴﺮﻭﻥ ﻣﻘﺎﺗﻠﻬﻢ ﺃﺎ
ﲔ
ﻣﻦ ﺃﺟﻞ ﺐ ﺃﻣﻮﺍﳍﻢ ﻭﳓﻮ ﺫﻟﻚ،ﻭﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻭﺍﺟﺒﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ }:ﻭﻣﺎ ﹸﻛﻨﺎ ﻣ ﻌ ﱢﺬِﺑ
ﺚ ﺭﺳﻮﻟﹰﺎ { ]ﺍﻹﺳﺮﺍﺀ.[١٥:
ﺣﺘﻰ ﻧﺒ ﻌ ﹶ
ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ:ﺍﻟﺴﺎﺑﻖ
ﺶﻭﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ ﰲ ﺣﻖ ﻣﻦ ﺑﻠﻐﺘﻬﻢ ﻗﺒﻞ ﺫﻟﻚ ﻭﱂ ﳜ
ﻣﻌﺎﺟﻠﺘﻬﻢ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻓﻮﺍﻢ ﻋﻠﻴﻬﻢ،ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻹﻧﺬﺍﺭ ﺍﻟﺬﻱ ﻗﺪ ﻳﻬﺪﻱ ﺍﷲ ﺑﻪ ﺍﻟﻘﻮﻡ،ﻭﻳﺪﻝ
ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﻬﻮﺩ ﺧﻴﱪ ﻛﺎﻧﻮﺍ ﻗﺪ ﺑﻠﻐﺘﻬﻢ ﺍﻟﺪﻋﻮﺓ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﺣﺎ ِﺯ ٍﻡ،ﻗﹶﺎ ﹶﻝ:ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﺳ ﻬ ﹸﻞ ﺑ ﻦ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ﻳ ﻮ ﻡ ﺧﻴﺒ ﺮ»:ﻟﹶﹸﺄ ﻋ ِﻄﻴ ﻦ ﻫ ِﺬ ِﻩ ﺍﻟﺮﺍﻳ ﹶﺔ ﹶﻏﺪﺍ ﺭ ﺟﻠﹰﺎ ﻳ ﹾﻔﺘ ﺢ
ﺳ ﻌ ٍﺪ ﺭ ِ
ﺱ ﻳﺪﻭﻛﹸﻮ ﹶﻥ ﹶﻟﻴﹶﻠﺘ ﻬ ﻢ
ﺕ ﺍﻟﻨﺎ
ﺤﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ«،ﻗﹶﺎ ﹶﻝ :ﹶﻓﺒﺎ
ﺐ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﻭﻳ ِ
ﺤ
ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﻳ ﺪﻳ ِﻪ،ﻳ ِ
ﺱ ﹶﻏ ﺪﻭﺍ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹸﻛﱡﻠ ﻬ ﻢ ﻳ ﺮﺟﻮ ﹶﺃ ﹾﻥ ﺻﺒ ﺢ ﺍﻟﻨﺎ ﹶﺃﻳ ﻬ ﻢ ﻳ ﻌﻄﹶﺎ ﻫﺎ،ﹶﻓﻠﹶﻤﺎ ﹶﺃ
ﺸﺘﻜِﻲ ﺐ«.ﹶﻓﻘِﻴ ﹶﻞ :ﻫ ﻮ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻳ ﻳ ﻌﻄﹶﺎﻫﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃﻳ ﻦ ﻋِﻠ ﻲ ﺑ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ
ﺼ ﻖ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﻋﻴﻨﻴ ِﻪ ﻭ ﺩﻋﺎ ﹶﻟ ﻪ،ﹶﻓﺒ ﺮﹶﺃ ﺣﺘﻰ ﹶﻛﹶﺄ ﹾﻥ
ﻋﻴﻨﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ»:ﹶﻓﹶﺄ ﺭ ﺳﻠﹸﻮﺍ ِﺇﹶﻟﻴ ِﻪ«.ﹶﻓﹸﺄِﺗ ﻲ ِﺑ ِﻪ ﹶﻓﺒ
- ٩٨ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) ( ١٥٤٨)(١١٩ /٤ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ”:ﻭﻓِﻲ ﺍﻟﺒﺎﺏ ﻋ ﻦ ﺑ ﺮﻳ ﺪﺓﹶ،ﻭﺍﻟﻨ ﻌﻤﺎ ِﻥ ﺑ ِﻦ ﻣ ﹶﻘ ﺮﻥٍ،ﻭﺍﺑ ِﻦ
ﺤ ﻤﺪﺍ ﻳﻘﹸﻮ ﹸﻝ:ﹶﺃﺑﻮﺖ ﻣ ﺐ .ﻭ ﺳ ِﻤ ﻌ ﺚ ﻋﻄﹶﺎ ِﺀ ﺑ ِﻦ ﺍﻟﺴﺎِﺋ ِ
ﺴﻦ،ﻟﹶﺎ ﻧ ﻌ ِﺮﹸﻓ ﻪ ِﺇﻟﱠﺎ ِﻣ ﻦ ﺣﺪِﻳ ِ
ﺚ ﺣ
ﺚ ﺳ ﹾﻠﻤﺎ ﹶﻥ ﺣﺪِﻳ ﹲ
ﺱ ﻭ ﺣﺪِﻳ ﹸ
ﻋ ﻤﺮ،ﻭﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺏ ﺍﻟﻨِﺒ ﻲ
ﺻﺤﺎ ِ ﺾ ﹶﺃ ﻫ ِﻞ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ِﻣ ﻦ ﹶﺃ
ﺐ ﺑ ﻌ
ﺕ ﹶﻗﺒ ﹶﻞ ﻋِﻠ ﻲ .ﻭﹶﻗ ﺪ ﹶﺫ ﻫ
ﻱ ﹶﻟ ﻢ ﻳ ﺪ ِﺭ ﻙ ﺳ ﹾﻠﻤﺎﻥﹶِ،ﻟﹶﺄﻧ ﻪ ﹶﻟ ﻢ ﻳ ﺪ ِﺭ ﻙ ﻋِﻠﻴﺎ ،ﻭ ﺳ ﹾﻠﻤﺎ ﹸﻥ ﻣﺎ
ﺨﺘ ِﺮ
ﺍﻟﺒ
ﻕ ﺑ ِﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻗﹶﺎ ﹶﻝِ:ﺇ ﹾﻥ ﺗ ﹸﻘ ﺪ ﻡ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻓِﻲ ﻭ ﹶﻏﻴ ِﺮ ِﻫ ﻢ ِﺇﻟﹶﻰ ﻫﺬﹶﺍ ،ﻭ ﺭﹶﺃﻭﺍ ﹶﺃ ﹾﻥ ﻳ ﺪ ﻋﻮﺍ ﹶﻗﺒ ﹶﻞ ﺍﻟ ِﻘﺘﺎ ِﻝ .ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ِﺇ ﺳﺤﺎ
ﻑ ﺍﻟﻴ ﻮ ﻡ ﹶﺃ ﺣﺪﺍ ﻳ ﺪﻋﻰ ﻭﻗﹶﺎ ﹶﻝ
ﺾ ﹶﺃ ﻫ ِﻞ ﺍﻟ ِﻌ ﹾﻠ ِﻢ:ﻟﹶﺎ ﺩ ﻋ ﻮ ﹶﺓ ﺍﻟﻴ ﻮ ﻡ ﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﻤ ﺪ:ﻟﹶﺎ ﹶﺃ ﻋ ِﺮ ﺐ .ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ ﻚ ﹶﺃ ﻫﻴ
ﺴﻦ،ﻳﻜﹸﻮ ﹸﻥ ﹶﺫِﻟ ﺤ ﺍﻟ ﺪ ﻋ ﻮﺓِ،ﹶﻓ
ﺠﻠﹸﻮﺍ ﻋ ﻦ ﹶﺫِﻟﻚ،ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹾﻔ ﻌ ﹾﻞ ﹶﻓ ﹶﻘ ﺪ ﺑﹶﻠ ﻐﺘ ﻬ ﻢ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ"
ﺍﻟﺸﺎِﻓ ِﻌ ﻲ:ﻟﹶﺎ ﻳﻘﹶﺎﺗ ﹸﻞ ﺍﻟ ﻌ ﺪ ﻭ ﺣﺘﻰ ﻳ ﺪ ﻋﻮﺍِ،ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳ ﻌ
٥٢
ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﺑ ِﻪ ﻭ ﺟ ﻊ،ﹶﻓﹶﺄ ﻋﻄﹶﺎ ﻩ ﺍﻟﺮﺍﻳ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻋِﻠ ﻲ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﹸﺃﻗﹶﺎِﺗﹸﻠ ﻬ ﻢ ﺣﺘﻰ ﻳﻜﹸﻮﻧﻮﺍ ِﻣﹾﺜﹶﻠﻨﺎ؟
ﺐ
ﺠ ﻼ ِﻡ ،ﻭﹶﺃ ﺧِﺒ ﺮ ﻫ ﻢ ِﺑﻤﺎ ﻳ ِ
ﻚ ﺣﺘﻰ ﺗﻨ ِﺰ ﹶﻝ ِﺑﺴﺎ ﺣِﺘ ِﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍ ِﻹ ﺳ ﹶ ﹶﻓﻘﹶﺎ ﹶﻝ»:ﺍﻧ ﹸﻔ ﹾﺬ ﻋﻠﹶﻰ ِﺭ ﺳِﻠ
ﻚ
ﻚ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ﻚ ﺭ ﺟﻠﹰﺎ ﻭﺍ ِﺣﺪﺍ ،ﺧﻴ ﺮ ﹶﻟ ﻱ ﺍﻟﱠﻠ ﻪ ِﺑ ﻋﹶﻠﻴ ِﻬ ﻢ ِﻣ ﻦ ﺣ ﻖ ﺍﻟﱠﻠ ِﻪ ﻓِﻴ ِﻪ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﹶﻟﹶﺄ ﹾﻥ ﻳ ﻬ ِﺪ
ﺣ ﻤ ﺮ ﺍﻟﻨ ﻌ ِﻢ«.٩٩
ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻗﺪ ﺑﻠﻐﺘﻬﻢ ﺍﻟﺪﻋﻮﺓ ﻭﺩﻟﹼﺖ ﺍﻟﻘﺮﺍﺋﻦ ﻋﻠﻰ ﺃﻢ ﻳﺒﻴﺘﻮﻥ ﻟﻠﻤﺴﻠﻤﲔ ﺷﺮﹰﺍ ﺃﻭ ﳚﻤﻌﻮﻥ
ﲨﻮﻋﻬﻢ ﻟﻘﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ،ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻧﻪ ﳚﺐ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻐﲑﻭﺍ
ﻋﻠﻴﻬﻢ ﺩﻭﻥ ﺇﻧﺬﺍﺭ ﺳﺎﺑﻖ،ﻷﻥ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺣﻖ ﻭﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺑﺎﻃﻞ،ﻭﺍﻟﻔﺮﺻﺔ ﺇﺫﺍ ﺳﻨﺤﺖ
ﷲ
ﻟﻠﻤﺴﻠﻤﲔ ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻏﺘﻨﺎﻣﻬﺎ ﻭﻋﺪﻡ ﺗﻔﻮﻳﺘﻬﺎ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺹ ﻋﻠﹶﻰ
ﻒ ،ﻭﻓِﻲ ﹸﻛ ﱟﻞ ﺧﻴ ﺮ ﺍ ﺣ ِﺮ ﻀﻌِﻴ ِ ﷲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣ ِﻦ ﺍﻟ ﺐ ِﺇﻟﹶﻰ ﺍ ِ ﻱ،ﺧﻴ ﺮ ﻭﹶﺃ ﺣ
»:ﺍﹾﻟ ﻤ ﺆ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ِﻮ
ﺖ ﻛﹶﺎ ﹶﻥ ﹶﻛﺬﹶﺍﻚ ﺷ ﻲ ٌﺀ ،ﹶﻓﻠﹶﺎ ﺗ ﹸﻘ ﹾﻞ ﹶﻟ ﻮ ﹶﺃﻧﻲ ﹶﻓ ﻌ ﹾﻠ
ﺠ ﺰ ،ﻭِﺇ ﹾﻥ ﹶﺃﺻﺎﺑ ﷲ ﻭﻟﹶﺎ ﺗ ﻌ ﻚ،ﻭﺍ ﺳﺘ ِﻌ ﻦ ﺑِﺎ ِ ﻣﺎ ﻳﻨ ﹶﻔ ﻌ
ﺸﻴﻄﹶﺎ ِﻥ«.١٠٠ ﷲ ﻭﻣﺎ ﺷﺎ َﺀ ﹶﻓ ﻌ ﹶﻞ ،ﹶﻓِﺈ ﱠﻥ ﹶﻟ ﻮ ﺗ ﹾﻔﺘ ﺢ ﻋ ﻤ ﹶﻞ ﺍﻟ ﻭ ﹶﻛﺬﹶﺍ ،ﻭﹶﻟ ِﻜ ﻦ ﹸﻗ ﹾﻞ ﹶﻗ ﺪ ﺭ ﺍ ِ
ﺼ ﹶﻄﻠِﻖ ﻭﻫﻢ ﻏﺎﺭﻭﻥ -ﺃﻱ ﻏﺎﻓﻠﻮﻥ -ﻣﻦ ﻫﺬﺍﻭﻟﻌﻞ ﺇﻏﺎﺭﺓ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﺑﲏ ﺍ ﹸﳌ
ﺍﻟﺒﺎﺏ،ﻷﻢ ﻛﺎﻧﻮﺍ ﺿﻤﻦ ﺍﻷﺣﺎﺑﻴﺶ ﺍﻟﺬﻳﻦ ﻏﺰﻭﺍ ﺍﻟﺮﺳﻮﻝ ﰲ ﻏﺰﻭﺓ ﺃﺣﺪ،ﻛﻤﺎ ﺃﻢ ﻛﺎﻧﻮﺍ
ﳚﻤﻌﻮﻥ ﻟﻘﺘﺎﻟﻪ ﻗﺒﻞ ﺃﻥ ﻳﻐﺰﻭﻫﻢ،ﻭﻛﺬﻟﻚ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﺇﺫ ﻛﺎﻥ ﺍﻟﺮﻭﻡ ﻳﺘﺤﻔﺰﻭﻥ ﻟﻐﺰﻭ
ﺍﳌﺴﻠﻤﲔ.
ﻱ ﺱ ﹶﺃ ﹾﻥ ﻳ ِﻐﲑﻭﺍ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﻟ ﻴﻠﹰﺎ ﹶﺃ ﻭ ﻧﻬﺎﺭﺍ ِﺑ ﻐﻴ ِﺮ ﺩ ﻋ ﻮ ٍﺓ ِﻟﻤﺎ ﺭ ِﻭ
ﻓﻔﻲ ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ":ﻭﻟﹶﺎ ﺑ ﹾﺄ
ﺼ ﹶﻄِﻠ ِﻖ ﻭ ﻫ ﻢ ﻏﹶﺎﺭﻭ ﹶﻥ ﻏﹶﺎِﻓﻠﹸﻮ ﹶﻥ ﻭﻳ ﻌ ﻤ ﻬ ﻢ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ »ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﹶﺃﻏﹶﺎ ﺭ ﻋﻠﹶﻰ ﺑﻨِﻲ ﺍﹾﻟ ﻤ
ﺻﺒﺎﺣﺎ ﹸﺛ ﻢ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﹶﺃ ﹾﻥ ﻳ ِﻐﲑﻭﺍ ﻋﻠﹶﻰ ﹶﺃﺑﻨﺎ ﺴ ﹾﻘ ٍﻲ ﻭ ﻋ ِﻬ ﺪ ﺇﻟﹶﻰ ﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﺯﻳ ٍﺪ -ﺭ ِ
ِﺑ
- ٩٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٤٢١٠)(١٣٤ /٥ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٤٠٦) - ٣٤(١٨٧٢ /٤
-١٠٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٦٦٤) - ٣٤(٢٠٥٢ /٤
] ﺵ )ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ( ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻮﺓ ﻫﻨﺎ ﻋﺰﳝﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻘﺮﳛﺔ ﰲ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻓﻴﻜﻮﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺃﻛﺜﺮ
ﺇﻗﺪﺍﻣﺎ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﰲ ﺍﳉﻬﺎﺩ ﻭﺃﺳﺮﻉ ﺧﺮﻭﺟﺎ ﺇﻟﻴﻪ ﻭﺫﻫﺎﺑﺎ ﰲ ﻃﻠﺒﻪ ﻭﺃﺷﺪ ﻋﺰﳝﺔ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ
ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﻛﻞ ﺫﻟﻚ ﻭﺍﺣﺘﻤﺎﻝ ﺍﳌﺸﺎﻕ ﰲ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﺭﻏﺐ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺳﺎﺋﺮ
ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺃﻧﺸﻂ ﻃﻠﺒﺎ ﳍﺎ ﻭﳏﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻭﳓﻮ ﺫﻟﻚ )ﻭﰲ ﻛﻞ ﺧﲑ( ﻣﻌﻨﺎﻩ ﰲ ﻛﻞ ﻣﻦ ﺍﻟﻘﻮﻱ ﻭﺍﻟﻀﻌﻴﻒ ﺧﲑ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ
ﰲ ﺍﻹﳝﺎﻥ ﻣﻊ ﻣﺎ ﻳﺄﰐ ﺑﻪ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ )ﺍﺣﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ( ﻣﻌﻨﺎﻩ ﺍﺣﺮﺹ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺮﻏﺒﺔ ﻓﻴﻤﺎ
ﻋﻨﺪﻩ ﻭﺍﻃﻠﺐ ﺍﻹﻋﺎﻧﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ ﻭﻻ ﺗﻌﺠﺰ ﻭﻻ ﺗﻜﺴﻞ ﻋﻦ ﻃﻠﺐ ﺍﻟﻄﺎﻋﺔ ﻭﻻ ﻋﻦ ﻃﻠﺐ ﺍﻹﻋﺎﻧﺔ[
٥٣
ﺤ ﻬ ﻢ ﻭﺍ ﺳﺘ ﻤ ﻊ ﺍﻟﻨﺪﺍ َﺀ
ﺻﺒ
ﻕ« » ﻭﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﺇﺫﹶﺍ ﹶﺃﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳ ِﻐ ﲑ ﻋﻠﹶﻰ ﹶﻗ ﻮ ٍﻡ
ﺤ ﺮ
ﻳ
ﺝ ﺍﹾﻟ ﻌﻤﺎ ﹸﻝ ﻭ ﻣ ﻌ ﻬ ﻢ
ﺻﺒ ﺢ ﺃﹶ ﻫ ﹶﻞ ﺧﻴﺒ ﺮ ﻭﹶﻗ ﺪ ﺧ ﺮ
ﻱ ﹶﺃﻧ ﻪ ﺴﻤ ﻊ ﹶﺃﻏﹶﺎ ﺭ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣﺘﻰ ﺭ ِﻭ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ
ﺤ ﻤ ﺪﲔ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻣ ﻣﻨ ﻬ ِﺰ ِﻣ ﻭﱠﻟﻮﺍ ﺭﹶﺃ ﻭ ﻫ ﻢ ﺍﹾﻟ ﻤﺴﺎﺣِﻲ ﻭﺍﹾﻟ ﻤﻜﹶﺎِﺗ ﹸﻞ ﹶﻓﹶﻠﻤﺎ
ﺶ ﻭﹶﻗ ﺪ ﻛﹶﺎﻧﻮﺍ ﻭ ﺟﺪﻭﺍ ﻓِﻲ ﺍﻟﺘ ﻮﺭﺍ ِﺓ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - - ﺠﻴ
ﺲ:ﺍﹾﻟ ﺨﻤِﻴ ﺲ،ﻭﺍﹾﻟ
ﺨﻤِﻴ ﻭﺍﹾﻟ
ﻚ ﻗﹶﺎ ﹶﻝ ﺲ ﹶﻓﹶﻠﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺫِﻟ ﺨﻤِﻴ ِ ﻚ ﺍﹾﻟﻴﻮ ﻡ ﻳ ﻮ ﻡ ﺍﹾﻟ ﺲ ﻭﻳ ﹾﻈ ﹶﻔ ﺮ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ﺨﻤِﻴ ِ ﻳ ﻐﺰﻭ ﻫ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟ
ﺡﺻﺒﺎ ﺖ ﺧﻴﺒ ﺮ ﺇﻧﺎ ﺇﺫﹶﺍ ﻧ ﺰﹾﻟﻨﺎ ِﺑﺴﺎ ﺣ ِﺔ ﹶﻗ ﻮ ٍﻡ ﹶﻓﺴﺎ َﺀ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ :- -ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒ ﺮ ﺧ ِﺮﺑ
ﺍﹾﻟ ﻤﻨ ﹶﺬﺭِﻳ ﻦ«". ١٠١
ﺐ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺪﺍ ﺭ ﻋﹶﻠﻴ ِﻪ ﹶﻇ ﻦ ﹶﺃ ﱠﻥ ﻫ ﺆﻟﹶﺎ ِﺀ
ﺠ ﻚ ﹶﺃ ﱠﻥ ﻓِﻲ ِﺑﻠﹶﺎ ِﺩ ﺍﻟﱠﻠ ِﻪ ﻣ ﻦ ﻟﹶﺎ ﺷﻌﻮ ﺭ ﹶﻟ ﻪ ِﺑ ﻬﺬﹶﺍ ﺍﹾﻟﹶﺄ ﻣ ِﺮ،ﹶﻓﻴِ ﻭﻟﹶﺎ ﺷ
ﺏ،ﹶﻓِﻠﻤﺎ ﻓِﻲ ﺐ ِﺇﻣﺎ ﻋ ﺪ ﻡ ﺍﹾﻟ ﻮﺟﻮ ِ ﺤ ﺴﺘ ﺐ ،ﻭﹶﻟ ِﻜ ﻦ ﻳ ﺠ ﺖ ﺑﹶﻠ ﻐﺘ ﻬ ﻢ ﻟﹶﺎ ﺗ ِ
ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻬ ﻢ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ،ﹶﻓِﺈﺫﹶﺍ ﻛﹶﺎﻧ
ﺐ ِﺇﹶﻟ ﻲ ِﺇﻧﻤﺎ
ﺖ ِﺇﻟﹶﻰ ﻧﺎ ِﻓ ٍﻊ ﹶﺃ ﺳﹶﺄﹸﻟ ﻪ ﻋ ِﻦ ﺍﻟ ﺪﻋﺎ ِﺀ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ ِﻘﺘﺎﻝِ؟ ﹶﻓ ﹶﻜﺘ
ﻑ :ﹶﻛﺘﺒ ﺤﻴ ِﻦ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋ ﻮ ٍ ﺼﺤِﻴ ﺍﻟ
ﺼ ﹶﻄِﻠ ِﻖ ﻭ ﻫ ﻢﻚ ﻓِﻲ ﹶﺃ ﻭ ِﻝ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﹶﻗ ﺪ »ﹶﺃﻏﹶﺎ ﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﻋﻠﹶﻰ ﺑﻨِﻲ ﺍﹾﻟ ﻤ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ
ﺏ ﻳ ﻮ ﻣِﺌ ٍﺬ ﺟ ﻮﻳ ِﺮﻳ ﹶﺔ
ﺴﻘِﻲ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺎ ِﺀ ،ﹶﻓ ﹶﻘﺘ ﹶﻞ ﻣﻘﹶﺎِﺗﹶﻠﺘ ﻬ ﻢ ﻭ ﺳﺒﻰ ﹶﺫﺭﺍ ِﺭﻳ ﻬ ﻢ ،ﻭﹶﺃﺻﺎ ﻏﹶﺎﺭﻭ ﹶﻥ ﻭﹶﺃ ﻧﻌﺎ ﻣ ﻬ ﻢ ﺗ
ﺏ ﹶﻓِﻠﹶﺄ ﱠﻥ ﺤﺒﺎ
ﺶ ،ﻭﹶﺃﻣﺎ ﺍﻟِﺎ ﺳِﺘ
ﺠﻴ ِ ﻚ ﺍﹾﻟ ﺙ« .ﺣ ﺪﹶﺛﻨِﻲ ِﺑ ِﻪ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋ ﻤ ﺮ ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺫِﻟ ﺖ ﺍﹾﻟﺤﺎ ِﺭ ِ ِﺑﻨ
ﺿ ﺮﺭﺍ ﻀ ﻤ ﻦ ﺏ ِﺑﹶﺄ ﹾﻥ ﻟﹶﺎ ﻳﺘ ﺤﺒﺎ ﻀ ﺮ ﺭ ،ﻭﹸﻗﻴ ﺪ ﻫﺬﹶﺍ ﺍﻟِﺎ ﺳِﺘ ﺠﺪِﻱ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ﹶﻓﻴﻨ ﻌ ِﺪ ﻡ ﺍﻟ ﺍﻟﺘ ﹾﻜﺮﺍ ﺭ ﹶﻗ ﺪ ﻳ
ﻚ ﺗ ﹾﻈ ﻬ ﺮ ﺼﻨﻮ ﹶﻥ ،ﻭ ﹶﻏﹶﻠﺒ ﹸﺔ ﺍﻟ ﱠﻈ ﻦ ﻓِﻲ ﹶﺫِﻟ ﺤ ﺤﺘﺎﻟﹸﻮ ﹶﻥ،ﹶﺃ ﻭ ﻳﺘ ﺴﺘ ِﻌﺪﻭ ﹶﻥ،ﹶﺃ ﻭ ﻳ ِﺑﹶﺄ ﹾﻥ ﻳ ﻌﹶﻠ ﻢ ِﺑﹶﺄﻧ ﻬ ﻢ ﺑِﺎﻟ ﺪ ﻋ ﻮ ِﺓ ﻳ
١٠٢
ﺤ ﱢﻘ ِﻖ.
ﻑ ﻋﹶﻠﻴﻬﺎ ﺍﻫـ .ﹶﻛﻠﹶﺎ ﻡ ﺍﹾﻟ ﻤ
ِﻣ ﻦ ﺣﺎِﻟ ِﻬ ﻢ ﻛﹶﺎﹾﻟ ِﻌ ﹾﻠ ِﻢ،ﺑ ﹾﻞ ﻫ ﻮ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺇِ ﹾﺫ ﺣﻘِﻴ ﹶﻘﺘ ﻪ ﻳﺘ ﻌ ﱠﺬ ﺭ ﺍﹾﻟ ﻮﻗﹸﻮ
ﻭﳛﺼﻞ ﺑﻠﻮﻍ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻧﺘﺸﺎﺭﻫﺎ،ﻭﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻋﻨﻬﺎ ﰲ ﺍﳉﻤﻠﺔ،ﻷﻥ ﲰﺎﻋﻬﻢ ﺎ ﻳﻠﺰﻡ
ﺍﻻﺳﺘﻔﺴﺎﺭ ﻋﻨﻬﺎ ﻭﺗﻌﻠﻤﻬﺎ،ﻭﻗﺪ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻳﺒﻌﺜﻮﻥ ﻣﻦ ﻳﺄﺗﻴﻬﻢ ﲞﱪﻫﺎ ﺃﻭ
ﻳﺴﺎﻓﺮﻭﻥ ﺑﺄﻧﻔﺴﻬﻢ ﻟﺴﻤﺎﻋﻬﺎ.
ﻭﻗﺪ ﺗﻮﺍﻓﺮﺕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﳝﻜﻦ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﺎ ﺇﱃ ﻛﺎﻓﺔ ﺍﻟﻨﺎﺱ
ﺑﻠﻐﺎﻢ:ﻣﺜﻞ ﺍﻹﺫﺍﻋﺔ ﻭﺍﻟﺘﻠﻔﺎﺯ،ﻭﺍﳍﺎﺗﻒ ﻭﺍﻷﺷﺮﻃﺔ ﺍﳌﺴﺠﻠﺔ،ﻭﺍﻟﻜﺘﺐ ﺍﳌﺘﺮﲨﺔ،ﻭﺍﻟﺼﺤﻒ
ﻭﺍﻼﺕ ﻭﺍﻹﻧﺘﺮﻧﺖ … ﻭﻏﲑﻫﺎ.
- ١٠١ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )(٣١ /١٠
- ١٠٢ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٢٦ /٦
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ﻭﻳﻜﻔﻲ ﺃﻥ ﻳﺒﻠﻎ ﺯﻋﻤﺎﺀ ﺍﻷﻣﻢ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ﻭﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺒﻠﻐﻮﺍ ﻗﻮﻣﻬﻢ ﻭﺃﻥ ﻳﺪﺧﻠﻮﺍ
ﲨﻴﻌﹰﺎ ﰲ ﺍﻹﺳﻼﻡ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺤﻤﻠﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﻣﺴﺌﻮﻟﻴﺔ ﻗﻮﻣﻬﻢ ﺇﻥ ﱂ ﻳﺒﻠﻐﻮﻫﻢ،ﻛﻤﺎ ﻓﻌﻞ
ﻱ ﻗﹶﺎ ﹶﻝ:ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﻋﺒﻴ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ
ﺍﻟﺮﺳﻮﻝ ﻋﻨﺪﻣﺎ ﻛﺎﺗﺐ ﺍﳌﻠﻮﻙ ﻭﺍﻟﺮﺅﺳﺎﺀ.ﻓ ﻌ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮ
ﺏ ﹶﺃ ﺧﺒ ﺮ ﻩ:ﹶﺃ ﱠﻥ ِﻫ ﺮ ﹾﻗ ﹶﻞ
ﺱ،ﹶﺃﺧﺒ ﺮ ﻩ ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺑ ﻦ ﺣ ﺮ ٍ
ﺴﻌﻮ ٍﺩ،ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋﺒﺎ ٍ
ﺑ ِﻦ ﻋﺘﺒ ﹶﺔ ﺑ ِﻦ ﻣ
ﺸ ﹾﺄ ِﻡ ﻓِﻲ ﺍ ﹸﳌ ﺪ ِﺓ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺶ ،ﻭﻛﹶﺎﻧﻮﺍ ﺗﺠﺎﺭﺍ ﺑِﺎﻟ ﺐ ِﻣ ﻦ ﹸﻗ ﺮﻳ ٍ ﹶﺃ ﺭ ﺳ ﹶﻞ ِﺇﹶﻟﻴ ِﻪ ﻓِﻲ ﺭ ﹾﻛ ٍ
ﺴ ِﻪ ،ﻭ ﺣ ﻮﹶﻟ ﻪ ﻋ ﹶﻈﻤﺎ ُﺀ
ﺠِﻠ ِﺶ ،ﹶﻓﹶﺄﺗ ﻮ ﻩ ﻭ ﻫ ﻢ ِﺑﺈِﻳِﻠﻴﺎ َﺀ،ﹶﻓ ﺪﻋﺎ ﻫ ﻢ ﻓِﻲ ﻣ
ﻣﺎ ﺩ ﻓِﻴﻬﺎ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻭ ﹸﻛﻔﱠﺎ ﺭ ﹸﻗ ﺮﻳ ٍ
ﺴﺒﺎ ِﺑ ﻬﺬﹶﺍ ﺍﻟ ﺮ ﺟ ِﻞ ﺍﱠﻟﺬِﻱ ﻳ ﺰ ﻋ ﻢ ﹶﺃﻧ ﻪ ﻧِﺒﻲ؟
ﺏ ﻧ ﺍﻟﺮﻭ ِﻡ،ﹸﺛ ﻢ ﺩﻋﺎ ﻫ ﻢ ﻭ ﺩﻋﺎ ِﺑﺘ ﺮ ﺟﻤﺎِﻧ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﺃﻳ ﹸﻜ ﻢ ﹶﺃ ﹾﻗ ﺮ
ﺻﺤﺎﺑ ﻪ ﻓﹶﺎ ﺟ ﻌﻠﹸﻮ ﻫ ﻢ ِﻋ ﻨ ﺪﺴﺒﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﺃ ﺩﻧﻮ ﻩ ِﻣﻨﻲ ،ﻭﹶﻗ ﺮﺑﻮﺍ ﹶﺃ ﺖ ﹶﺃﻧﺎ ﹶﺃ ﹾﻗ ﺮﺑ ﻬ ﻢ ﻧ
ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ :ﹶﻓ ﹸﻘ ﹾﻠ
ﹶﻇ ﻬ ِﺮ ِﻩ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ِﻟﺘ ﺮ ﺟﻤﺎِﻧ ِﻪ:ﹸﻗ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺇﻧﻲ ﺳﺎِﺋ ﹲﻞ ﻫﺬﹶﺍ ﻋ ﻦ ﻫﺬﹶﺍ ﺍﻟ ﺮ ﺟ ِﻞ،ﹶﻓِﺈ ﹾﻥ ﹶﻛ ﹶﺬﺑﻨِﻲ ﹶﻓ ﹶﻜ ﱢﺬﺑﻮ ﻩ.ﹶﻓﻮﺍﻟﱠﻠ ِﻪ
ﻒﺖ ﻋﻨ ﻪ.ﹸﺛ ﻢ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﻭ ﹶﻝ ﻣﺎ ﺳﹶﺄﹶﻟﻨِﻲ ﻋﻨ ﻪ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ :ﹶﻛﻴ ﳊﻴﺎ ُﺀ ﻣِ ﻦ ﹶﺃ ﹾﻥ ﻳ ﹾﺄِﺛﺮﻭﺍ ﻋﹶﻠ ﻲ ﹶﻛ ِﺬﺑﺎ ﹶﻟ ﹶﻜ ﹶﺬﺑ
ﹶﻟ ﻮ ﹶﻻ ﺍ ﹶ
ﻂ ﹶﻗﺒﹶﻠﻪ؟ﺐ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﻬ ﹾﻞ ﻗﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ﺍﻟ ﹶﻘ ﻮ ﹶﻝ ِﻣﻨ ﹸﻜ ﻢ ﹶﺃ ﺣ ﺪ ﹶﻗ ﱡ ﺴ ٍ ﺖ :ﻫ ﻮ ﻓِﻴﻨﺎ ﺫﹸﻭ ﻧ ﺴﺒ ﻪ ﻓِﻴ ﹸﻜﻢ؟ ﹸﻗ ﹾﻠ ﻧ
ﺱ ﻳﺘِﺒﻌﻮﻧ ﻪ ﹶﺃ ﻡ
ﻑ ﺍﻟﻨﺎ ِ ﺖ :ﹶﻻ ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﺄ ﺷﺮﺍ ﺖ :ﹶﻻ.ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻬ ﹾﻞ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺁﺑﺎِﺋ ِﻪ ِﻣ ﻦ ﻣِﻠﻚٍ؟ ﹸﻗ ﹾﻠ ﹸﻗ ﹾﻠ
ﺖ:ﺑ ﹾﻞ ﺿ ﻌﻔﹶﺎ ﺅ ﻫ ﻢ.ﻗﹶﺎ ﹶﻝ:ﹶﺃﻳﺰِﻳﺪﻭ ﹶﻥ ﹶﺃ ﻡ ﻳ ﻨ ﹸﻘﺼﻮﻥﹶ؟ ]ﺹ [٩:ﹸﻗ ﹾﻠ ﺖ ﺑ ﹾﻞ ﺿ ﻌﻔﹶﺎ ﺅ ﻫﻢ؟ ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ :ﹶﻻ.ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﻬ ﹾﻞ ﺨ ﹶﻄ ﹰﺔ ِﻟﺪِﻳِﻨ ِﻪ ﺑ ﻌ ﺪ ﹶﺃ ﹾﻥ ﻳ ﺪ ﺧ ﹶﻞ ﻓِﻴﻪِ؟ ﹸﻗ ﹾﻠ
ﻳﺰِﻳﺪﻭ ﹶﻥ.ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻬ ﹾﻞ ﻳ ﺮﺗ ﺪ ﹶﺃ ﺣ ﺪ ِﻣﻨ ﻬ ﻢ ﺳ
ﺤ ﻦ ِﻣﻨ ﻪ
ﺖ :ﹶﻻ ،ﻭﻧ
ﺖ :ﹶﻻ.ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﻬ ﹾﻞ ﻳ ﻐ ِﺪﺭ؟ ﹸﻗ ﹾﻠ
ﺏ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ ﻣﺎ ﻗﹶﺎﻝﹶ؟ ﹸﻗ ﹾﻠ ﹸﻛﻨﺘ ﻢ ﺗﺘ ِﻬﻤﻮﻧ ﻪ ﺑِﺎﻟ ﹶﻜ ِﺬ ِ
ﻓِﻲ ﻣ ﺪ ٍﺓ ﹶﻻ ﻧ ﺪﺭِﻱ ﻣﺎ ﻫ ﻮ ﻓﹶﺎ ِﻋ ﹲﻞ ﻓِﻴﻬﺎ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﻟ ﻢ ﺗ ﻤ ِﻜﻨﻲ ﹶﻛِﻠ ﻤ ﹲﺔ ﹸﺃ ﺩ ِﺧ ﹸﻞ ﻓِﻴﻬﺎ ﺷﻴﺌﹰﺎ ﹶﻏﻴ ﺮ ﻫ ِﺬ ِﻩ
ﺏ ﺑﻴﻨﻨﺎ
ﳊ ﺮ ﺖ :ﺍ ﹶ ﻒ ﻛﹶﺎ ﹶﻥ ِﻗﺘﺎﹸﻟ ﹸﻜ ﻢ ِﺇﻳﺎﻩ؟ ﹸﻗ ﹾﻠ ﺖ:ﻧ ﻌ ﻢ.ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶﻜﻴ ﺍﻟ ﹶﻜِﻠ ﻤ ِﺔ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﻬ ﹾﻞ ﻗﹶﺎﺗ ﹾﻠﺘﻤﻮﻩ؟ ﹸﻗ ﹾﻠ
ﺖ:ﻳﻘﹸﻮ ﹸﻝ:ﺍ ﻋﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪ ﻩ ﻭ ﹶﻻ ﻭﺑﻴﻨ ﻪ ِﺳﺠﺎ ﹲﻝ،ﻳﻨﺎ ﹸﻝ ِﻣﻨﺎ ﻭﻧﻨﺎ ﹸﻝ ِﻣﻨ ﻪ.ﻗﹶﺎ ﹶﻝ:ﻣﺎﺫﹶﺍ ﻳ ﹾﺄ ﻣ ﺮ ﹸﻛﻢ؟ ﹸﻗ ﹾﻠ
ﻑﻕ ﻭﺍﻟ ﻌﻔﹶﺎ ِ ﺼ ﺪ ِ ﻼ ِﺓ ﻭﺍﻟ ﺰﻛﹶﺎ ِﺓ ﻭﺍﻟ ﺼﹶ ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ،ﻭﺍﺗ ﺮﻛﹸﻮﺍ ﻣﺎ ﻳﻘﹸﻮ ﹸﻝ ﺁﺑﺎ ﺅ ﹸﻛ ﻢ ،ﻭﻳ ﹾﺄ ﻣﺮﻧﺎ ﺑِﺎﻟ ﺗ
ﻚﺐ،ﹶﻓ ﹶﻜ ﹶﺬِﻟ ﺴ ٍ ﺕ ﹶﺃﻧ ﻪ ﻓِﻴ ﹸﻜ ﻢ ﺫﹸﻭ ﻧ ﺴِﺒ ِﻪ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﻚ ﻋ ﻦ ﻧ ﺼﹶﻠ ِﺔ.ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻠﺘ ﺮ ﺟﻤﺎ ِﻥ:ﹸﻗ ﹾﻞ ﹶﻟ ﻪ :ﺳﹶﺄﹾﻟﺘ
ﻭﺍﻟ
ﺕ ﹶﺃ ﹾﻥﻚ ﻫ ﹾﻞ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﺪ ِﻣﻨ ﹸﻜ ﻢ ﻫﺬﹶﺍ ﺍﻟ ﹶﻘ ﻮ ﹶﻝ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺐ ﹶﻗ ﻮ ِﻣﻬﺎ .ﻭ ﺳﹶﺄﹾﻟﺘ ﺴ ِ ﺚ ﻓِﻲ ﻧ ﺍﻟ ﺮ ﺳ ﹸﻞ ﺗﺒ ﻌ ﹸ
ﻚﺖ ﺭ ﺟ ﹲﻞ ﻳ ﹾﺄﺗﺴِﻲ ِﺑ ﹶﻘ ﻮ ٍﻝ ﻗِﻴ ﹶﻞ ﹶﻗﺒﹶﻠ ﻪ .ﻭ ﺳﹶﺄﹾﻟﺘ
ﺖ:ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣ ﺪ ﻗﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ﺍﻟ ﹶﻘ ﻮ ﹶﻝ ﹶﻗﺒﹶﻠ ﻪ،ﹶﻟ ﹸﻘ ﹾﻠ ﹶﻻ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﺭ ﺟ ﹲﻞ
ﻚ،ﹸﻗ ﹾﻠ ﺖ ﹶﻓﹶﻠ ﻮ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺁﺑﺎِﺋ ِﻪ ِﻣ ﻦ ﻣِﻠ ٍ
ﺕ ﹶﺃ ﹾﻥ ﹶﻻ،ﹸﻗ ﹾﻠ ﻚ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﻫ ﹾﻞ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺁﺑﺎِﺋ ِﻪ ِﻣ ﻦ ﻣِﻠ ٍ
ﺕ ﹶﺃ ﹾﻥ
ﺏ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ ﻣﺎ ﻗﹶﺎ ﹶﻝ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﻚ ،ﻫ ﹾﻞ ﹸﻛﻨﺘ ﻢ ﺗﺘ ِﻬ ﻤﻮﻧ ﻪ ﺑِﺎﻟ ﹶﻜ ِﺬ ِ
ﻚ ﹶﺃﺑِﻴ ِﻪ ،ﻭ ﺳﹶﺄﹾﻟﺘ
ﺐ ﻣ ﹾﻠ
ﻳ ﹾﻄﹸﻠ
٥٥
ﻑ
ﻚ ﹶﺃ ﺷﺮﺍ
ﺏ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ .ﻭ ﺳﹶﺄﹾﻟﺘ
ﺱ ﻭﻳ ﹾﻜ ِﺬ
ﺏ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ
ﻑ ﹶﺃﻧ ﻪ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻟﻴ ﹶﺬ ﺭ ﺍﻟ ﹶﻜ ِﺬ
ﹶﻻ ،ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﻋ ِﺮ
ﻚﻉ ﺍﻟ ﺮ ﺳ ِﻞ .ﻭ ﺳﹶﺄﹾﻟﺘ ﺿ ﻌﻔﹶﺎ َﺀ ﻫ ﻢ ﺍﺗﺒﻌﻮ ﻩ ،ﻭ ﻫ ﻢ ﹶﺃﺗﺒﺎ
ﺕ ﹶﺃ ﱠﻥ ﺿ ﻌﻔﹶﺎ ﺅ ﻫ ﻢ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺱ ﺍﺗﺒﻌﻮ ﻩ ﹶﺃ ﻡ ﺍﻟﻨﺎ ِ
ﻚ ﹶﺃﻳ ﺮﺗ ﺪ
ﻚ ﹶﺃ ﻣ ﺮ ﺍ ِﻹﳝﺎ ِﻥ ﺣﺘﻰ ﻳِﺘ ﻢ .ﻭ ﺳﹶﺄﹾﻟﺘ ﺕ ﹶﺃﻧ ﻬ ﻢ ﻳﺰِﻳﺪﻭ ﹶﻥ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﹶﺃﻳﺰِﻳﺪﻭ ﹶﻥ ﹶﺃ ﻡ ﻳﻨ ﹸﻘﺼﻮ ﹶﻥ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﻂ ﺑﺸﺎ ﺷﺘ ﻪﲔ ﺗﺨﺎِﻟ ﹸ ﻚ ﺍ ِﻹﳝﺎ ﹸﻥ ِﺣ ﺕ ﹶﺃ ﹾﻥ ﹶﻻ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﺨ ﹶﻄ ﹰﺔ ِﻟﺪِﻳِﻨ ِﻪ ﺑ ﻌ ﺪ ﹶﺃ ﹾﻥ ﻳ ﺪ ﺧ ﹶﻞ ﻓِﻴ ِﻪ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﺃﹶ ﺣ ﺪ ﺳ
ﻚ ِﺑﻤﺎ ﻚ ﺍﻟ ﺮ ﺳ ﹸﻞ ﹶﻻ ﺗ ﻐ ِﺪ ﺭ .ﻭ ﺳﹶﺄﹾﻟﺘ ﺕ ﹶﺃ ﹾﻥ ﹶﻻ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﻚ ﻫ ﹾﻞ ﻳ ﻐ ِﺪ ﺭ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺏ .ﻭ ﺳﹶﺄﹾﻟﺘ ﺍﻟ ﹸﻘﻠﹸﻮ
ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺷﻴﹰﺌﺎ ،ﻭﻳﻨﻬﺎ ﹸﻛ ﻢ ﻋ ﻦ ِﻋﺒﺎ ﺩ ِﺓ ﺕ ﹶﺃﻧ ﻪ ﻳ ﹾﺄ ﻣ ﺮ ﹸﻛ ﻢ ﹶﺃ ﹾﻥ ﺗ ﻌﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻭ ﹶﻻ ﺗ
ﻳ ﹾﺄ ﻣ ﺮ ﹸﻛ ﻢ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﺿ ﻊ ﻚ ﻣ ﻮ ِﺴﻴ ﻤِﻠ ﻑ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣﺎ ﺗﻘﹸﻮ ﹸﻝ ﺣﻘﺎ ﹶﻓ ﻕ ﻭﺍﻟ ﻌﻔﹶﺎ ِ ﺼ ﺪ ِ
ﻼ ِﺓ ﻭﺍﻟ ﺼﹶ ﺍ َﻷ ﻭﺛﹶﺎ ِﻥ ،ﻭﻳ ﹾﺄ ﻣ ﺮ ﹸﻛ ﻢ ﺑِﺎﻟ
ﺺﺝ،ﹶﻟ ﻢ ﹶﺃ ﹸﻛ ﻦ ﹶﺃ ﹸﻇ ﻦ ﹶﺃﻧ ﻪ ِﻣ ﻨ ﹸﻜ ﻢ،ﹶﻓﹶﻠ ﻮ ﹶﺃﻧﻲ ﹶﺃ ﻋﹶﻠ ﻢ ﹶﺃﻧﻲ ﹶﺃ ﺧﹸﻠ
ﺖ ﹶﺃ ﻋﹶﻠ ﻢ ﹶﺃﻧ ﻪ ﺧﺎ ِﺭ
ﹶﻗ ﺪ ﻣ ﻲ ﻫﺎﺗﻴ ِﻦ ،ﻭﹶﻗ ﺪ ﹸﻛﻨ
ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺖ ﻋ ﻦ ﹶﻗ ﺪ ِﻣ ِﻪ.ﹸﺛ ﻢ ﺩﻋﺎ ِﺑ ِﻜﺘﺎ ِ ﺴ ﹾﻠ ﺖ ِﻋ ﻨ ﺪ ﻩ ﹶﻟ ﻐ
ﺖ ِﻟﻘﹶﺎ َﺀ ﻩ ،ﻭﹶﻟ ﻮ ﹸﻛﻨ
ﺸ ﻤ ﺠ ِﺇﹶﻟﻴ ِﻪ ﹶﻟﺘ
ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ
ﺼﺮﻯ،ﹶﻓ ﺪ ﹶﻓ ﻌ ﻪ ِﺇﻟﹶﻰ ِﻫ ﺮ ﹾﻗ ﹶﻞ،ﹶﻓ ﹶﻘ ﺮﹶﺃ ﻩ ﹶﻓِﺈﺫﹶﺍ ﻓِﻴ ِﻪ ِﺑ ﺚ ِﺑ ِﻪ ِﺩ ﺣﻴ ﹸﺔ ِﺇﻟﹶﻰ ﻋﻈِﻴ ِﻢ ﺑ ﺍﱠﻟﺬِﻱ ﺑ ﻌ ﹶ
ﻼ ﻡ ﻋﻠﹶﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺍ ﹸﳍﺪﻯ،ﹶﺃﻣﺎ ﺤ ﻤ ٍﺪ ﻋﺒﺪِ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ِﺇﻟﹶﻰ ِﻫ ﺮ ﹾﻗ ﹶﻞ ﻋﻈِﻴ ِﻢ ﺍﻟﺮﻭ ِﻡ :ﺳ ﹶ ﺍﻟ ﺮﺣِﻴ ِﻢِ ،ﻣ ﻦ ﻣ
ﺖ ﹶﻓِﺈ ﱠﻥ ﻚ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺟ ﺮ ﻙ ﻣ ﺮﺗﻴ ِﻦ،ﹶﻓِﺈ ﹾﻥ ﺗ ﻮﱠﻟﻴ
ﺴﹶﻠ ﻢ،ﻳ ﺆِﺗ
ﻼ ِﻡ،ﹶﺃ ﺳِﻠ ﻢ ﺗ
ﺑ ﻌ ﺪ ،ﹶﻓِﺈﻧﻲ ﹶﺃ ﺩﻋﻮ ﻙ ِﺑ ِﺪﻋﺎﻳ ِﺔ ﺍ ِﻹ ﺳ ﹶ
ﺏ ﺗﻌﺎﹶﻟﻮﺍ ِﺇﻟﹶﻰ ﹶﻛِﻠ ﻤ ٍﺔ ﺳﻮﺍ ٍﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﹶﻻ ﻧ ﻌﺒ ﺪﲔ ﻭ }ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﺍﻟ ِﻜﺘﺎ ِ ﺴﻴ ﻚ ِﺇﹾﺛ ﻢ ﺍ َﻷﺭِﻳ ِ
ﻋﹶﻠﻴ
ﻀﻨﺎ ﺑ ﻌﻀﺎ ﹶﺃ ﺭﺑﺎﺑﺎ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﹾﻥ ﺗ ﻮﱠﻟﻮﺍ ﹶﻓﻘﹸﻮﻟﹸﻮﺍ ﺨ ﹶﺬ ﺑ ﻌ ﺸ ِﺮ ﻙ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ ﻭ ﹶﻻ ﻳﺘ ِ
ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ﻭ ﹶﻻ ﻧ
ﻍ ِﻣ ﻦ ِﻗﺮﺍ َﺀ ِﺓ ﺴِﻠﻤﻮ ﹶﻥ{ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ ]ﺹ :[١٠:ﹶﻓﹶﻠﻤﺎ ﻗﹶﺎ ﹶﻝ ﻣﺎ ﻗﹶﺎ ﹶﻝ ،ﻭﹶﻓ ﺮ ﹶ ﺍ ﺷ ﻬﺪﻭﺍ ِﺑﹶﺄﻧﺎ ﻣ
ﲔﺻﺤﺎﺑِﻲ ِﺣ ﺖ ِﻟﹶﺄ ﺕ ﻭﹸﺃ ﺧ ِﺮ ﺟﻨﺎ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺻﻮﺍ ﺖ ﺍ َﻷ ﺐ ﻭﺍ ﺭﺗ ﹶﻔ ﻌ ِ ﺨ ﺼ ﺏ ،ﹶﻛﹸﺜ ﺮ ِﻋﻨﺪ ﻩ ﺍﻟ ﺍﻟ ِﻜﺘﺎ ِ
ﺖ ﻣﻮِﻗﻨﺎ ﹶﺃﻧ ﻪ
ﺻ ﹶﻔ ِﺮ .ﹶﻓﻤﺎ ِﺯﹾﻟ ﻚ ﺑﻨِﻲ ﺍ َﻷ ﺸ ﹶﺔِ،ﺇﻧ ﻪ ﻳﺨﺎﹸﻓ ﻪ ﻣِﻠ
ﹸﺃ ﺧ ِﺮ ﺟﻨﺎ:ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ِﻣ ﺮ ﹶﺃ ﻣ ﺮ ﺍﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻛﺒ
ﺐ ﺇِﻳِﻠﻴﺎ َﺀ ﻭ ِﻫ ﺮ ﹾﻗ ﹶﻞ ،ﺳ ﹸﻘﻔﺎ ﻋﻠﹶﻰ
ﻼ ﻡ .ﻭﻛﹶﺎ ﹶﻥ ﺍﺑ ﻦ ﺍﻟﻨﺎﻇﹸﻮ ِﺭ،ﺻﺎ ِﺣ ﺳﻴ ﹾﻈ ﻬ ﺮ ﺣﺘﻰ ﹶﺃ ﺩ ﺧ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻲ ﺍ ِﻹ ﺳ ﹶ
ﺾ ﺲ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺑ ﻌ ﺚ ﺍﻟﻨ ﹾﻔ ِ
ﺻﺒ ﺢ ﻳ ﻮﻣﺎ ﺧﺒِﻴ ﹶ ﲔ ﹶﻗ ِﺪ ﻡ ﺇِﻳِﻠﻴﺎ َﺀ،ﹶﺃ
ﺙ ﹶﺃ ﱠﻥ ِﻫ ﺮ ﹾﻗ ﹶﻞ ِﺣ ﺤ ﺪ ﹸﺸ ﹾﺄ ِﻡ ﻳ ﻧﺼﺎ ﺭﻯ ﺍﻟ
ﻚ،ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﻟﻨﺎﻇﹸﻮ ِﺭ :ﻭﻛﹶﺎ ﹶﻥ ِﻫ ﺮ ﹾﻗ ﹸﻞ ﺣﺰﺍ ًﺀ ﻳﻨ ﹸﻈ ﺮ ﻓِﻲ ﺍﻟﻨﺠﻮ ِﻡ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺑﻄﹶﺎ ِﺭﹶﻗِﺘ ِﻪ :ﹶﻗ ِﺪ ﺍ ﺳﺘﻨ ﹶﻜ ﺮﻧﺎ ﻫﻴﹶﺌﺘ
ﳋﺘﺎ ِﻥ ﹶﻗ ﺪ ﹶﻇ ﻬ ﺮ،ﹶﻓ ﻤ ﻦ
ﻚﺍِ ﺕ ﻓِﻲ ﺍﻟﻨﺠﻮ ِﻡ ﻣِﻠ ﲔ ﻧ ﹶﻈ ﺮ ﺖ ﺍﻟﱠﻠﻴﹶﻠ ﹶﺔ ِﺣ
ﲔ ﺳﹶﺄﹸﻟﻮ ﻩِ:ﺇﻧﻲ ﺭﹶﺃ ﻳ ﹶﻟ ﻬ ﻢ ِﺣ
ﺐ ِﺇﻟﹶﻰ ﻣﺪﺍِﻳ ِﻦ ﻚ ﺷ ﹾﺄﻧ ﻬ ﻢ،ﻭﺍ ﹾﻛﺘ
ﻼ ﻳ ِﻬ ﻤﻨ
ﺨﺘِﺘ ﻦ ِﺇﻟﱠﺎ ﺍﻟﻴﻬﻮ ﺩ،ﹶﻓ ﹶ
ﺲ ﻳ ﺨﺘِﺘ ﻦ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍ ُﻷ ﻣﺔِ؟ ﻗﹶﺎﻟﹸﻮﺍ:ﹶﻟﻴ ﻳ
ﻚﻚ،ﹶﻓﻴ ﹾﻘﺘﻠﹸﻮﺍ ﻣ ﻦ ﻓِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺍﻟﻴﻬﻮ ِﺩ .ﹶﻓﺒﻴﻨﻤﺎ ﻫ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﻣ ِﺮ ِﻫ ﻢ،ﹸﺃِﺗ ﻲ ِﻫ ﺮ ﹾﻗ ﹸﻞ ِﺑ ﺮ ﺟ ٍﻞ ﹶﺃ ﺭ ﺳ ﹶﻞ ِﺑ ِﻪ ﻣِﻠ
ﻣ ﹾﻠ ِﻜ
ﺨﺘِﺘ ﻦ ﻫ ﻮ
ﺨﺒ ﺮ ﻩ ِﻫ ﺮ ﹾﻗ ﹸﻞ ﻗﹶﺎ ﹶﻝ:ﺍ ﹾﺫ ﻫﺒﻮﺍ ﻓﹶﺎﻧ ﹸﻈﺮﻭﺍ ﹶﺃ ﻣ ﺨِﺒ ﺮ ﻋ ﻦ ﺧﺒ ِﺮ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﹶﻠﻤﺎ ﺍ ﺳﺘ ﹶﻏﺴﺎ ﹶﻥ ﻳ
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ﺨﺘِﺘﻨﻮ ﹶﻥ،ﹶﻓﻘﹶﺎ ﹶﻝ
ﺏ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻫ ﻢ ﻳ
ﺨﺘِﺘ ﻦ ،ﻭ ﺳﹶﺄﹶﻟ ﻪ ﻋ ِﻦ ﺍﻟ ﻌ ﺮ ِ
ﺤ ﺪﺛﹸﻮ ﻩ ﹶﺃﻧ ﻪ ﻣ
ﹶﺃ ﻡ ﹶﻻ،ﹶﻓﻨ ﹶﻈﺮﻭﺍ ِﺇﹶﻟﻴ ِﻪ،ﹶﻓ
ﺐ ﹶﻟ ﻪ ِﺑﺮﻭ ِﻣﻴ ﹶﺔ ،ﻭﻛﹶﺎ ﹶﻥ ﻧ ِﻈ ﲑ ﻩﺐ ِﻫ ﺮ ﹾﻗ ﹸﻞ ِﺇﻟﹶﻰ ﺻﺎ ِﺣ ٍ
ﻚ ﻫ ِﺬ ِﻩ ﺍ ُﻷ ﻣ ِﺔ ﹶﻗ ﺪ ﹶﻇ ﻬ ﺮ.ﹸﺛ ﻢ ﹶﻛﺘ
ِﻫ ﺮ ﹾﻗ ﹸﻞ :ﻫﺬﹶﺍ ﻣ ﹾﻠ
ﻱﺏ ِﻣ ﻦ ﺻﺎ ِﺣِﺒ ِﻪ ﻳﻮﺍِﻓ ﻖ ﺭﹾﺃ ﺺ ﺣﺘﻰ ﹶﺃﺗﺎ ﻩ ِﻛﺘﺎ
ﺺ،ﹶﻓﹶﻠ ﻢ ﻳ ِﺮ ﻡ ِﺣ ﻤ
ﻓِﻲ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ،ﻭﺳﺎ ﺭ ِﻫ ﺮ ﹾﻗ ﹸﻞ ِﺇﻟﹶﻰ ِﺣ ﻤ
ﺝ ﺍﻟﻨِﺒ ﻲ ،ﻭﹶﺃﻧ ﻪ ﻧِﺒ ﻲ،ﹶﻓﹶﺄ ِﺫﻥﹶ ِﻫ ﺮ ﹾﻗ ﹸﻞ ِﻟ ﻌ ﹶﻈﻤﺎ ِﺀ ﺍﻟﺮﻭ ِﻡ ﻓِﻲ ﺩ ﺳ ﹶﻜ ﺮ ٍﺓ ﹶﻟ ﻪ ِﻫ ﺮ ﹾﻗ ﹶﻞ ﻋﻠﹶﻰ ﺧﺮﻭ ِ
ﺡ ﻼِ ﺸ ﺮ ﺍﻟﺮﻭ ِﻡ ،ﻫ ﹾﻞ ﹶﻟ ﹸﻜ ﻢ ﻓِﻲ ﺍﻟ ﹶﻔ ﹶ ﺖ،ﹸﺛ ﻢ ﺍ ﱠﻃﹶﻠ ﻊ ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﻣ ﻌ ﺺ،ﹸﺛ ﻢ ﹶﺃ ﻣ ﺮ ِﺑﹶﺄﺑﻮﺍِﺑﻬﺎ ﹶﻓ ﻐﱢﻠ ﹶﻘ
ﺤ ﻤ ِﺑ ِ
ﺶ ِﺇﻟﹶﻰ ﺼ ﹶﺔ ﺣ ﻤ ِﺮ ﺍﻟ ﻮ ﺣ ِ ﺖ ﻣ ﹾﻠ ﹸﻜ ﹸﻜ ﻢ،ﹶﻓﺘﺒﺎِﻳﻌﻮﺍ ﻫﺬﹶﺍ ﺍﻟﻨِﺒﻲ؟ ﹶﻓﺤﺎﺻﻮﺍ ﺣﻴ ﻭﺍﻟ ﺮ ﺷ ِﺪ ،ﻭﹶﺃ ﹾﻥ ﻳﹾﺜﺒ
ﺲ ِﻣ ﻦ ﺍ ِﻹﳝﺎ ِﻥ،ﻗﹶﺎ ﹶﻝ :ﺭﺩﻭ ﻫ ﻢ ﺖ ،ﹶﻓﹶﻠﻤﺎ ﺭﺃﹶﻯ ِﻫ ﺮ ﹾﻗ ﹸﻞ ﻧ ﹾﻔ ﺮﺗ ﻬ ﻢ ،ﻭﹶﺃِﻳ
ﺏ ،ﹶﻓ ﻮ ﺟﺪﻭﻫﺎ ﹶﻗ ﺪ ﹸﻏﱢﻠ ﹶﻘ ﺍ َﻷﺑﻮﺍ ِ
ﺠﺪﻭﺍ ﹶﻟ ﻪ ﺴ ﺖ،ﹶﻓ ﺖ ﻣﻘﹶﺎﹶﻟﺘِﻲ ﺁِﻧﻔﹰﺎ ﹶﺃ ﺧﺘِﺒ ﺮ ِﺑﻬﺎ ِﺷ ﺪﺗ ﹸﻜ ﻢ ﻋﻠﹶﻰ ﺩِﻳِﻨ ﹸﻜ ﻢ،ﹶﻓ ﹶﻘ ﺪ ﺭﹶﺃﻳ ﻋﹶﻠ ﻲ ،ﻭﻗﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﹸﻗ ﹾﻠ
١٠٣
ﻚ ﺁ ِﺧ ﺮ ﺷ ﹾﺄ ِﻥ ِﻫ ﺮ ﹾﻗ ﹶﻞ "
ﻭ ﺭﺿﻮﺍ ﻋﻨ ﻪ ،ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺫِﻟ
- ١٠٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٧)(٨ /١ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٧٣) - ٧٤(١٣٩٣ /٣
] ﺵ )ﺭﻛﺐ( ﲨﻊ ﺭﺍﻛﺐ ﻭﻫﻢ ﺍﻟﻌﺸﺮﺓ ﻓﻤﺎ ﻓﻮﻕ) .ﺑﺎﻟﺸﺄﻡ( ﻭﻳﻘﺎﻝ ﺍﻟﺸﺎﻡ ﻭﺍﻟﺸﺂﻡ ﻭﺍﳌﻌﺮﻭﻑ ﺍﻵﻥ ﺃﻥ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻫﻲ
ﺳﻮﺭﻳﺎ ﻭﺍﻷﺭﺩﻥ ﻭﻓﻠﺴﻄﲔ ﻭﻟﺒﻨﺎﻥ) .ﻣﺎﺩ ﻓﻴﻬﺎ( ﺻﺎﳊﻬﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﻓﻴﻬﺎ) .ﺑﺈﻳﻠﻴﺎﺀ( ﺑﻴﺖ ﺍﳌﻘﺪﺱ) .ﺑﺘﺮﲨﺎﻧﻪ( ﻫﻮ
ﺍﻟﺬﻱ ﻳﻨﻘﻞ ﺍﻟﻜﻼﻡ ﻣﻦ ﻟﻐﺔ ﺇﱃ ﺃﺧﺮﻯ) .ﻳﺄﺛﺮﻭﺍ( ﻳﺮﻭﻭﺍ ﻋﲏ ﻭﻳﻨﻘﻠﻮﺍ) .ﺃﺷﺮﺍﻑ ﺍﻟﻨﺎﺱ( ﺍﻟﺸﺮﻑ ﻋﻠﻮ ﺍﳊﺴﺐ ﻭﺍﺪ ﻭﺍﳌﺮﺍﺩ
ﻫﻨﺎ ﺃﻫﻞ ﺍﻟﻨﺨﻮﺓ ﻭﺍﻟﺘﻜﱪ ﻣﻨﻬﻢ ﻻ ﻋﻠﻰ ﻛﻞ ﺷﺮﻳﻒ) .ﺿﻌﻔﺎﺅﻫﻢ( ﺃﻱ ﺃﻛﺜﺮﻫﻢ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻭﻫﻢ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻌﺒﻴﺪ ﻭﺍﳌﻮﺍﱄ
ﻭﺍﻟﺼﻐﺎﺭ) .ﺳﺨﻄﺔ( ﻛﺮﺍﻫﻴﺔ ﻟﻪ ﻭﻋﺪﻡ ﺭﺿﺎ ﺑﻪ) .ﻣﺪﺓ( ﻋﻬﺪ) .ﻗﺎﻝ( ﺃﻱ ﺃﺑﻮ ﺳﻔﻴﺎﻥ) .ﺳﺠﺎﻝ( ﻧﻮﺏ ﻣﺮﺓ ﻟﻨﺎ ﻭﻣﺮﺓ ﻋﻠﻴﻨﺎ
ﻭﺃﺻﻞ ﺳﺠﺎﻝ ﲨﻊ ﺳﺠﻞ ﻭﻫﻮ ﺍﻟﺪﻟﻮ ﺍﻟﻜﺒﲑ) .ﻣﺎ ﻳﻘﻮﻝ ﺁﺑﺎﺅﻛﻢ( ﺃﻱ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ﻭﻣﻔﺎﺳﺪ ﺍﳉﺎﻫﻠﻴﺔ) .ﺍﻟﻌﻔﺎﻑ(
ﺍﻟﻜﻒ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ﻭﺧﻮﺍﺭﻡ ﳑﺎ ﻻ ﻳﻠﻴﻖ) .ﻟﻴﺬﺭ( ﻟﻴﺘﺮﻙ) .ﻭﻫﻢ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ( ﰲ ﺍﻟﻐﺎﻟﺐ ﻻ ﺍﳌﺴﺘﻜﱪﻭﻥ ﺑﻐﻴﺎ ﻭﺣﺴﺪﺍ.
)ﺑﺸﺎﺷﺘﻪ( ﻧﻮﺭﻩ ﻭﺣﻼﻭﺗﻪ ﻭﺍﻟﻔﺮﺡ ﺑﻪ ﻭﺍﻹﻧﺸﺮﺍﺡ) .ﺍﻷﻭﺛﺎﻥ( ﲨﻊ ﻭﺛﻦ ﻭﻫﻮ ﺍﻟﺼﻨﻢ) .ﺃﻧﻪ ﺧﺎﺭﺝ( ﺃﻱ ﺳﺒﻴﻌﺚ ﻧﱯ ﺬﻩ
ﺍﻟﺼﻔﺎﺕ) .ﺃﺧﻠﺺ( ﺃﺻﻞ) .ﲡﺸﻤﺖ( ﺗﻜﻠﻔﺖ ﻋﻠﻰ ﺧﻄﺮ ﻭﻣﺸﻘﺔ) .ﻟﻐﺴﻠﺖ ﻋﻦ ﻗﺪﻣﻪ( ﻣﺒﺎﻟﻐﺔ ﰲ ﺧﺪﻣﺘﻪ ﻭﺍﺗﺒﺎﻋﻪ
ﻭﺍﳋﻀﻮﻉ ﳌﺎ ﺟﺎﺀ ﺑﻪ) .ﻋﻈﻴﻢ ﺑﺼﺮﻯ( ﺃﻣﲑﻫﺎ ﻭﺑﺼﺮﻯ ﺑﻠﺪﺓ ﻣﻦ ﺃﻋﻤﻞ ﺣﻮﺭﺍﻥ ﰲ ﺟﻨﻮﺏ ﺑﻼﺩ ﺍﻟﺸﺎﻡ) .ﺑﺪﻋﺎﻳﺔ( ﺑﺪﻋﻮﺓ
ﻭﻫﻲ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ ﻳﺪﻋﻰ ﺇﱃ ﺍﻟﻨﻄﻖ ﺎ ﺃﻫﻞ ﺍﳌﻠﻞ ﺍﻟﻜﺎﻓﺮﺓ ﻭﻫﻲ ﻋﻨﻮﺍﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺃﺻﻞ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﳊﻖ
ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ )ﻣﺮﺗﲔ( ﻣﻀﺎﻋﻔﺎ ﺑﻌﺪﺩ ﻣﻦ ﻳﻘﺘﺪﻱ ﺑﻪ ﻣﻦ ﻗﻮﻣﻪ) .ﺗﻮﻟﻴﺖ( ﺃﻋﺮﺿﺖ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺭﻓﻀﺖ
ﺍﻟﺪﻭﻝ ﻓﻴﻪ) .ﺇﰒ ﺍﻷﺭﻳﺴﻴﲔ( ﺇﰒ ﺍﺳﺘﻤﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻜﻔﺮ ﺍﺗﺒﺎﻋﺎ ﻟﻚ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﺭﻳﺴﻴﲔ ﺍﻷﺗﺒﺎﻉ ﻣﻦ ﺃﻫﻞ ﳑﻠﻜﺘﻪ
ﻭﻫﻲ ﰲ ﺍﻷﺻﻞ ﲨﻊ ﺃﺭﻳﺴﻲ ﻭﻫﻮ ﺍﳊﺮﺍﺙ ﻭﺍﻟﻔﻼﺡ) .ﻛﻠﻤﺔ ﺳﻮﺍﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ( ﻣﺴﺘﻮﻳﺔ ﻻ ﲣﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﻭﻻ
ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺮﺳﻠﻮﻥ ﻭﺍﻵﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ) .٦٤ﺍﻟﺼﺨﺐ( ﺍﻟﻠﻐﻂ ﻭﺍﺧﺘﻼﻁ ﺍﻷﺻﻮﺍﺕ) .ﺃﻣﺮ ﺃﻣﺮ ﺍﺑﻦ ﺃﰊ ﻛﺒﺸﺔ(
ﻋﻈﻦ ﺷﺄﻧﻪ ﻭﺃﺑﻮ ﻛﺒﺸﺔ ﻫﻮ ﺃﺣﺪ ﺃﺟﺪﺍﺩ ﺍﻟﻨﱯ ﻭﻛﺎﻧﺖ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ﺇﺫﺍ ﺍﻧﺘﻘﺼﺖ ﺇﻧﺴﺎﻧﺎ ﻧﺴﺒﺘﻪ ﺇﱃ ﺟﺪ ﻏﺎﻣﺾ ﻣﻦ
ﺃﺟﺪﺍﺩﻩ ﻭﻗﻴﻞ ﻫﻮ ﺃﺑﻮﻩ ﻣﻦ ﺍﻟﺮﺿﺎﻉ) .ﺑﲏ ﺍﻷﻓﺮ( ﻫﻢ ﺍﻟﺮﻭﻡ ﻭﻛﺎﻥ ﺍﻟﻌﺮﺏ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ﻧﺴﺒﺔ ﺇﱃ ﺃﺣﺪ ﻋﻈﻤﺎﺋﻬﻢ
ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ) .ﺍﺑﻦ ﺍﻟﻨﺎﻃﻮﺭ( ﻭﰲ ﺭﻭﺍﻳﺔ )ﺍﻟﻨﺎﻃﻮﺭ( ﻭﻫﻮ ﺍﺳﻢ ﻣﻌﺮﺏ ﻣﻌﻨﺎﻩ ﺣﺎﺭﺱ ﺍﻟﺒﺴﺘﺎﻥ) .ﺻﺎﺣﺐ ﺇﻳﻠﻴﺎﺀ ﻭﻫﺮﻗﻞ(
ﺃﻣﲑ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻣﻦ ﻗﺒﻞ ﻫﺮﻗﻞ) .ﺃﺳﻘﻔﺎ( ﻟﻔﻆ ﻣﻌﺮﺏ ﻭﻣﻌﻨﺎﻩ ﻋﺎﱂ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ ﺭﺋﻴﺴﻬﻢ ﺍﻟﺪﻳﲏ) .ﺧﺒﻴﺚ ﺍﻟﻨﻔﺲ(
٥٧
ﻉ ِﻣ ﻦ ﺍﹾﻟ ﹶﻔﻮﺍِﺋ ِﺪ ِﻣﻨﻬﺎ:ﹶﻗ ﻮﹸﻟ ﻪ ”:ﺳﻠﹶﺎ ﻡ
ﺏ ﺟ ﻤ ﹲﻞ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘﻮﺍ ِﻋ ِﺪ ﻭﹶﺃﻧﻮﺍ
ﻱ ":ﻭﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺻﺤﺎِﺑ ِﻪ ﹶﺃ ﱠﻥ ﺍﹾﻟﻜﹶﺎِﻓ ﺮ ﻟﹶﺎ ﻳﺒ ﺪﹸﺃ
ﺐ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻭ ﺟ ﻤﻬﻮ ِﺭ ﹶﺃ ﻋﻠﹶﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺍﹾﻟ ﻬﺪﻯ ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ِﻟ ﻤ ﹾﺬ ﻫ ِ
ﺖ ﻣﺎ ﹶﺃ ﹸﻇ ﻦ ﻓِﻴ ِﻪ ِﺧﻠﹶﺎﻓﹰﺎ ،ﻭ ِﻣﻨﻬﺎ ﺩﻋﺎ ُﺀ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﻗﺒ ﹶﻞ ِﻗﺘﺎِﻟ ِﻬ ﻢ ﻭ ﻫ ﻮ ﺴﻠﹶﺎ ِﻡ.ﹸﻗ ﹾﻠ
ﺑِﺎﻟ
ﺖ :ﻭ ﹶﻛﺬﹶﺍ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ
ﺐ،ﻭﺍﹾﻟ ِﻘﺘﺎ ﹸﻝ ﹶﻗﺒﹶﻠ ﻪ ﺣﺮﺍ ﻡ ِﺇ ﹾﻥ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﺑﹶﻠ ﻐﺘ ﻬ ﻢ ﺩ ﻋ ﻮ ﹸﺓ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ.ﹸﻗ ﹾﻠ
ﻭﺍ ِﺟ
ﺚ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ
ﻚ ﺣﺪِﻳ ﹸ ﻚ ﹸﺃ ﻣﺮﺍ َﺀ ﺍﹾﻟﹶﺄ ﺟﻨﺎ ِﺩ ،ﹶﻓ ِﻤ ﻦ ﹶﺫِﻟ
ِﻣ ﻦ ﹶﺃِﺋ ﻤِﺘﻨﺎ .ﻭﻗﹶﺎ ﹶﻝِ:ﻟﹶﺄ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﹶﺃ ﻣ ﺮ ِﺑ ﹶﺬِﻟ
ﻉ ،ﻭِﻟﹶﺄ ﱠﻥ
ﺤ ﹾﻜ ِﻢ ﺷ ِﻬ ﲑ ﹲﺓ ﻭِﺇ ﺟﻤﺎ ﺲ ﻫﺬﹶﺍ ﺍﹾﻟ ﻚ ﹶﻛِﺜ ﲑﺓﹲ ﻭﻓِﻲ ﻧ ﹾﻔ ِ ﺚ ﻓِﻲ ﹶﺫِﻟ ﺑ ﺮﻳ ﺪ ﹶﺓ ﺍﻟﹾﺂﺗِﻲ،ﻭﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ﹸ
ﺑِﺎﻟ ﺪ ﻋﻮِ ﺓ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﹶﺃﻧﺎ ﻧﻘﹶﺎِﺗﹸﻠ ﻬ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﺧ ِﺬ ﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ ﻭ ﺳﺒ ِﻲ ِﻋﻴﺎِﻟ ِﻬ ﻢ ،ﹶﻓ ﺮﺑﻤﺎ ﻳﺠِﻴﺒﻮ ﹶﻥ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ِﺩ
ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﻗﺘﺎﻝٍ،ﹶﻓﻠﹶﺎ ﺑ ﺪ ِﻣ ﻦ ﺍﻟِﺎ ﺳِﺘ ﻌﻠﹶﺎ ِﻡ.١٠٤"..
ﺼ ﺮ ،ﻭِﺇﻟﹶﻰ ﺍﻟﻨﺠﺎ ِﺷ ﻲ ،ﻭِﺇﻟﹶﻰ ﹸﻛ ﱢﻞ ﺟﺒﺎ ٍﺭ ﺴﺮﻯ ،ﻭِﺇﻟﹶﻰ ﹶﻗﻴ
ﺐ ِﺇﻟﹶﻰ ِﻛ
ﷲ ﹶﻛﺘ ﺲ»:ﹶﺃ ﱠﻥ ﻧِﺒ ﻲ ﺍ ِ
ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺻﻠﱠﻰ ﻋﹶﻠ ﻴ ِﻪ ﺍﻟﻨِﺒ ﻲ ".١٠٥ ﺲ ﺑِﺎﻟﻨﺠﺎ ِﺷ ﻲ ﺍﱠﻟﺬِﻱ
ﷲ ﺗﻌﺎﻟﹶﻰ« ،ﻭﻟﹶﻴ ﻳ ﺪﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍ ِ
ﻭﻫﻜﺬﺍ ﻓﻌﻞ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﻟﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻭﺍِﺋ ٍﻞ ؛ﹶﺃ ﱠﻥ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ
ﺱ، ﷲ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﻟ ﺮﺣِﻴﻢِِ ،ﻣ ﻦ ﺧﺎِﻟ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ِﺇﻟﹶﻰ ﺭ ﺳﺘ ٍﻢ ﻭ ِﻣ ﻬﺮﺍ ﹶﻥ ﻭﻣﻸ ﻓﹶﺎ ِﺭ ﺴ ِﻢ ﺍ ِ
ﺐِ:ﺑ
ﹶﻛﺘ
ﻼ ﻡ ﻋﻠﹶﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺍﹾﻟ ﻬﺪﻯ ،ﹶﻓِﺈﻧﻲ ﹶﺃ ﺣ ﻤ ﺪ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻱ ﹶﻻ ﺇﹶﻟ ﻪ ِﺇ ﱠﻻ ﻫ ﻮ ،ﹶﺃﻣﺎ ﺑ ﻌ ﺪ:ﹶﻓِﺈﻧﻲ
ﺳ ﹶ
ﻣﻬﻤﻮﻣﺎ) .ﺑﻄﺎﺭﻗﺘﻪ( ﲨﻊ ﺑﻄﺮﻳﻖ ﻭﻫﻢ ﺧﻮﺍﺹ ﺩﻭﻟﺘﻪ ﻭﺃﻫﻞ ﻣﺸﻮﺭﺗﻪ) .ﺍﺳﺘﻨﻜﺮﻧﺎ ﻫﻴﺌﺘﻚ( ﺍﺧﺘﻠﻒ ﻋﻠﻴﻨﺎ ﺣﺎﻟﻚ ﻭﲰﺘﻚ.
)ﺣﺰﺍﺀ( ﻛﺎﻫﻨﺎ ﳜﱪ ﻋﻦ ﺍﳌﻐﻴﺒﺎﺕ) .ﻳﻨﻈﺮ ﰲ ﺍﻟﻨﺠﻮﻡ( ﻳﺘﻜﻬﻦ ﻣﻦ ﺃﺣﻮﺍﳍﺎ) .ﻣﻠﻚ ﺍﳋﺘﺎﻥ( ﻭﰲ ﺭﻭﺍﻳﺔ )ﻣﻠﻚ( ﺃﻱ ﻇﻬﺮ
ﺳﻠﻄﺎﻥ ﺍﻟﺬﻳﻦ ﳜﺘﺘﻨﻮﻥ ﻭﺍﳋﺘﺎﻥ ﻗﻄﻊ ﻗﻠﻔﺔ ﺍﻟﺬﻛﺮ ﻭﻛﺎﻥ ﺍﻟﺮﻭﻡ ﻻ ﳜﺘﺘﻮﻥ) .ﺑﺮﻭﻣﻴﺔ( ﻣﺪﻳﻨﺔ ﻣﻌﺮﻭﻓﺔ ﻟﻠﺮﻭﻡ ﻭﻫﻲ ﻣﻘﺮ ﺧﻼﻓﺔ
ﺍﻟﻨﺼﺎﺭﻯ ﻭﺭﺋﺎﺳﻬﺘﻢ) .ﲪﺺ( ﺑﻠﺪﺓ ﻣﻌﺮﻭﻓﺔ ﻣﻦ ﺑﻼﺩ ﺍﻟﺸﺎﻡ) .ﻳﺮﻡ( ﻳﻔﺎﺭﻕ ﻭﻗﻴﻞ ﻳﺼﻞ) .ﺩﺳﻜﺮﺓ( ﻗﺼﺮ ﺣﻮﻟﻪ ﺃﻭ ﻓﻴﻪ
ﻣﻨﺎﺯﻝ ﻟﻠﺨﺪﻡ ﻭﺃﺷﺒﺎﻫﻬﻢ) .ﻓﺤﺎﺻﻮﺍ( ﻧﻔﺮﻭﺍ ﻭﻛﺮﻭﺍ) .ﲪﺮ ﺍﻟﻮﺣﺶ( ﲨﻊ ﲪﺎﺭ ﻭﺍﻟﻮﺣﺶ ﺣﻴﻮﺍﻥ ﺍﻟﱪ) .ﻭﺃﻳﺲ ﻣﻦ ﺍﻹﳝﺎﻥ(
ﺍﻧﻘﻄﻊ ﺃﻣﻠﻪ ﻣﻨﻬﻢ) .ﺁﻧﻔﺎ( ﻗﺮﻳﺒﺎ ﺃﻭ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻭﺍﻵﻧﻒ ﺃﻭﻝ ﺍﻟﺸﻲﺀ[
- ١٠٤ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ ) (٢٥٢٥ /٦ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(١٠٧ /١٢
- ١٠٥ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٧٤) - ٧٥(١٣٩٧ /٣
ﺼ ﺮ(:ﻓِﻲ ِﺇﻋﺎ ﺩ ِﺓ ﺍﹾﻟﻌﺎ ِﻣ ِﻞ ِﺇﻓﹶﺎ ﺩ ﹸﺓ ﺍﻟِﺎ ﺳِﺘ ﹾﻘﻠﹶﺎ ِﻝ ) ﻭِﺇﻟﹶﻰ
ﺴﺮﻯ ﻭِﺇﻟﹶﻰ ﹶﻗﻴ ﺐ ِﺇﻟﹶﻰ ِﻛ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ:ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﹶﻛﺘ ﺲ ﺭ ِ ) ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺱ ) .ﻭِﺇﻟﹶﻰ ﹸﻛ ﱢﻞ ﺸ ِﺔ ﹶﻛﺬﹶﺍ ﻓِﻲ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ ﺤﺒ ﻚ ﺍﹾﻟ
ﺤ ﻤ ﹶﺔ ﻣِﻠ ِ
ﺻﺼﺢ،ﹶﺃ ﺴ ﺮ ﻧﻮِﻧﻬﺎ ﻭ ﻫ ﻮ ﹶﺃ ﹾﻓ
ﺼ ﺢ ﻭ ﹶﻛ ﺨﻔِﻴ ِﻔﻬﺎ ﹶﺃ ﹾﻓ
ﺸﺪِﻳ ِﺪ ﺍﹾﻟﻴﺎ ِﺀ ﻭِﺑﺘ
ﺍﻟﻨﺠﺎ ِﺷ ﻲ(ِ:ﺑﺘ
ﺼ ﺮ
ﻚ ِﻣ ﺲ ﻣِﻠ ِ ﺐ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤ ﹶﻘ ﻮِﻗ ِ ﺐ:ﹶﺃﻧ ﻪ ﹶﻛﺘ ﺴﺮﻯ ﻭﹶﺃ ﻣﺜﹶﺎِﻟ ِﻪ )ﻳ ﺪﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ(:ﻓِﻲ ﺍﹾﻟ ﻤﻮﺍ ِﻫ ِ ﻱِ :ﻛ ﺟﺒﺎ ٍﺭ(:ﹶﺃﺗﻰ ِﺑ ِﻪ ﺍ ﺧِﺘﺼﺎﺭﺍ ؛ ﹶﺃ
ﺙ ﺑ ِﻦ ﹶﺃﺑِﻲ ِﺷ ﻤﺮٍ ،ﻭِﻟﹶﺄ ﻫ ِﻞ ﺟ ﺮﺑﺎ
ﺐ ﺍﹾﻟﻴﻤﺎ ﻣﺔِ،ﺍﹾﻟﺤﺎ ِﺭ ِ
ﻚ ﻋﻤﺎﻥﹶ ،ﻭِﺇﻟﹶﻰ ﺻﺎ ِﺣ ِ ﻭﺍﹾﻟِﺈ ﺳ ﹶﻜﻨ ﺪ ِﺭﻳ ِﺔ ﻭِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﻨ ِﺬ ِﺭ ﺑ ِﻦ ﺳﺎﻭﻯ ،ﻭِﺇﻟﹶﻰ ﻣِﻠ ِ
ﺐ ِﺇﹶﻟﻴ ِﻪ )ﺑِﺎﻟﻨﺠﺎ ِﺷ ﻲ ﺍﱠﻟﺬِﻱ
ﻱ:ﺍﻟﻨﺠﺎ ِﺷ ﻲ ﺍﱠﻟﺬِﻱ ﹶﻛﺘ ﺲ(:ﹶﺃ ِ
ﺐ ﻣ ﹾﻜﺘﻮﺑ ﹲﺔ ﻓِﻴ ِﻪ ) ﻭﹶﻟﻴ ﺝ ﻭِﻟﹸﺄ ﹶﻛﻴ ِﺪﺭٍ ،ﻭﺻﻮ ﺭ ﹸﺓ ﺍﹾﻟ ﻤﻜﹶﺎﺗِﻴ ِ
ﻭﹶﺃ ﹾﺫ ﺭﺝ ،ﻭِﺇﻟﹶﻰ ﹶﺃ ﻫ ِﻞ ﻭ
ﻂ ﺭﺍﻭِﻳﻪِ،ﹶﻓِﺈﻧ ﻬﻤﺎ ﺍﹾﺛﻨﺎ ِﻥ
ﺻﻠﱠﻰ ﻋﹶﻠﻴ ِﻪ - -ﻭﹶﻗ ﺪ ﺧﹶﻠ ﹶ
ﺻﻠﱠﻰ ﻋﹶﻠﻴ ِﻪ ﺍﻟﻨِﺒ ﻲ ،(- -ﻳ ﻌﻨِﻲ ﻭﹶﻗ ﺪ ﻭ ِﻫ ﻢ ِﻣ ﻦ ﻗﹶﺎ ﹶﻝِ:ﺇﻧ ﻪ ﺍﻟﻨﺠﺎ ِﺷ ﻲ ﺍﱠﻟﺬِﻱ
ﺴِﻠﻤﺎ ِﻥ .ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٢٧ /٦ ﻭ ِﻛﻠﹶﺎ ﻫﻤﺎ ﻣ
٥٨
ﻼ ِﻡ ،ﻭ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ
ﻼ ﻡ ،ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﹾﻗ ﺮ ﺭﺗ ﻢ ِﺑ ِﻪ ﹶﻓﹶﻠ ﹸﻜ ﻢ ﻣﺎ َﻷ ﻫ ِﻞ ﺍ ِﻹ ﺳ ﹶ
ﺽ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍ ِﻹ ﺳ ﹶ
ﹶﺃ ﻋ ِﺮ
ﺠ ﺰﻳ ِﺔ،ﹶﻓﹶﻠ ﹸﻜ ﻢ ﻣﺎ َﻷ ﻫ ِﻞ
ﺠ ﺰﻳ ﹶﺔ ،ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﹾﻗ ﺮ ﺭﺗ ﻢ ﺑِﺎﹾﻟ ِ
ﺽ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﹾﻟ ِﻼ ِﻡ ،ﻭِﺇ ﹾﻥ ﹶﺃﺑﻴﺘ ﻢ ،ﹶﻓِﺈﻧﻲ ﹶﺃ ﻋ ِﺮ ﺍ ِﻹ ﺳ ﹶ
ﺐ ﺍﹾﻟ ِﻘﺘﺎ ﹶﻝ ﹶﻛﻤﺎ
ﺤ ﺠ ﺰﻳ ِﺔ ،ﻭِﺇ ﹾﻥ ﹶﺃﺑﻴﺘ ﻢ،ﹶﻓِﺈ ﱠﻥ ِﻋ ﻨﺪِﻱ ِﺭﺟﺎ ﹰﻻ ﺗ ِ ﺠ ﺰﻳ ِﺔ ،ﻭ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِ ﺍﹾﻟ ِ
١٠٦
ﺨ ﻤ ﺮ. ﺱ ﺍﹾﻟ ﺐ ﻓﹶﺎ ِﺭ
ﺤ ﺗ ِ
ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪﺱ ﻳ ﺪﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡِ»:ﺑ
ﺐ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ِﺇﻟﹶﻰ ﹶﺃ ﻫ ِﻞ ﻓﹶﺎ ِﺭ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻭﺍِﺋ ٍﻞ ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ
ﺱ ﺳﻠﹶﺎ ﻡ ﻋﻠﹶﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺍﻟﺮ ﺣ ﻤ ِﻦ ﺍﻟ ﺮﺣِﻴ ِﻢ ِﻣ ﻦ ﺧﺎِﻟ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ِﺇﹶﻟﻰ ﺭ ﺳﺘ ﻢ ﻭ ِﻣ ﻬﺮﺍ ﹶﻥ ،ﻭ ﻣﹶﻠِﺄ ﻓﹶﺎ ِﺭ
ﺠ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳ ٍﺪ ﻭﹶﺃﻧﺘ ﻢ
ﺍﹾﻟ ﻬﺪﻯ،ﹶﺃﻣﺎ ﺑ ﻌ ﺪ ﹶﻓِﺈﻧﺎ ﻧ ﺪﻋﻮ ﹸﻛ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑ ﻴﺘ ﻢ ﹶﻓﹶﺄ ﻋﻄﹸﻮﺍ ﺍﹾﻟ ِ
ﺱ ﺐ ﻓﹶﺎ ِﺭ ﺤ ﺤﺒﻮ ﹶﻥ ﺍﹾﻟ ﹶﻘﺘ ﹶﻞ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻛﻤﺎ ﺗ ِ ﺻﺎ ِﻏﺮﻭ ﹶﻥ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻴﺘ ﻢ،ﹶﻓِﺈ ﱠﻥ ﻣﻌِﻲ ﹶﻗ ﻮﻣﺎ ﻳ ِ
١٠٧
ﺴﻠﹶﺎ ﻡ ﻋﻠﹶﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺍﹾﻟ ﻬﺪﻯ«
ﺨ ﻤ ﺮ.ﻭﺍﻟ
ﺍﹾﻟ
- ١٠٦ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ -ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ) (٣٤٤٢٢)(٢٥٩ /١٨ﺻﺤﻴﺢ
- ١٠٧ﻣﺴﻨﺪ ﺍﺑﻦ ﺍﳉﻌﺪ )ﺹ ( ٢٣٠٤)(٣٣٥:ﺻﺤﻴﺢ
ﻱ ﺍﹾﻟﻜﹸﻮِﻓﻲ،ﹶﺃ ﺩ ﺭ ﻙ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴ ﹶﺔ ﻭﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡ ،ﻭﹶﺃ ﺩ ﺭ ﻙ
ﻒ :ﻫ ﻮ ﺷﻘِﻴ ﻖ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳﹶﻠ ﻤ ﹶﺔ ﺍﹾﻟﹶﺄ ﺳ ِﺪ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ(:ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻤ ﺆﱢﻟ
) ﻋ ﻦ ﹶﺃﺑِﻲ ﻭﺍِﺋ ٍﻞ ﺭ ِ
ﲔ ﹶﺃ ﺭﻋﻰ ﹶﻏﻨﻤﺎ ِﻟﹶﺄ ﻫﻠِﻲ
ﺸ ِﺮ ِﺳِﻨ
ﺚ - -ﺍﺑ ﻦ ﻋ ﺖ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳﺒ ﻌ ﹶ
ﺴ ﻤ ﻊ ِﻣﻨ ﻪ ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨ
ﺍﻟﻨِﺒ ﻲ - -ﻭﹶﻟ ﻢ ﻳ ﺮ ﻩ ﻭﹶﻟ ﻢ ﻳ
ﺿ ﻲ ﺍﻟﻠﱠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻭﻛﹶﺎ ﹶﻥ ِﺧﺼﻴﺼﺎ ِﺑ ِﻪ ﻣ ﻦ ﹶﺃﻛﹶﺎِﺑ ِﺮ
ﺴﻌﻮ ٍﺩ ﺭ ِ ﺼﺤﺎﺑﺔِِ ،ﻣﻨ ﻬ ﻢ ﻋ ﻤﺮ،ﻭﺍﺑ ﻦ ﻣ
ﺑِﺎﹾﻟﺒﺎ ِﺩﻳﺔِ ،ﺭﻭﻯ ﻋ ﻦ ﺧ ﹾﻠ ٍﻖ ِﻣ ﻦ ﺍﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ .ﻗﹶﺎ ﹶﻝﺐ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ( :ﺭ ِﺝ) .ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ
ﺤﺠﺎ ِ
ﺕ ﺯ ﻣ ﻦ ﺍﹾﻟ ﺠﺔﹰ،ﻣﺎ ﺚ ِﺛ ﹶﻘ ﹰﺔ ﹶﺛﺒﺘﺎ ﺣ ﺤﺪِﻳ ِﺻﺤﺎِﺑﻪِ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﻛِﺜ ﲑ ﺍﹾﻟ ﹶﺃ
ﺶ ﻓِﻲ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴﺔِ ،ﺳﻤﺎ ﻩ
ﻑ ﹸﻗ ﺮﻳ ٍ ﺝ ﺍﻟﻨِﺒ ﻲ ،- -ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣ ﺪ ﹶﺃ ﺷﺮﺍ ِ ﺖ ﻣﻴﻤﻮﻧﺔﹶ ،ﺯ ﻭ ِ
ﺨﺰﻭ ِﻣﻲ ،ﻭﺃﹸ ﻣ ﻪ ﹸﻟﺒﺎﺑ ﹸﺔ ﹸﺃ ﺧ
ﻒ :ﻫ ﻮ ﹸﻗ ﺮ ِﺷ ﻲ ﻣ
ﺍﹾﻟ ﻤ ﺆﱢﻟ
ﺨﻄﱠﺎﺏِ ،ﺭﻭﻯ ﻋﻨ ﻪ ﺍﺑ ﻦ ﺧﺎﹶﻟِﺘ ِﻪ ﺍﺑ ﻦ ﺸﺮِﻳﻦ ،ﻭﹶﺃ ﻭﺻﻰ ِﺇﻟﹶﻰ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ ﺕ ﺳﻨ ﹶﺔ ِﺇ ﺣﺪﻯ ﻭ ِﻋ ﻒ ﺍﻟﱠﻠﻪِ،ﻣﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﺳﻴ
ﻑ ﺳﱠﻠ ﻪ ﺍﻟﱠﻠ ﻪ ﻒ ِﻣ ﻦ ﺳﻴﻮ ٍ ﺴ ﹶﻘﻠﹶﺎِﻧ ﻲ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﻓِﻲ ﺧﺎِﻟ ٍﺪ”:ﹶﻓِﻨ ﻌ ﻢ ﻋﺒ ﺪ ﻫﺬﹶﺍ ﺳﻴ ﻋﺒﺎﺱٍ ،ﻭ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹸﺔ ﻭ ﺟﺒﻴ ﺮ ﺑ ﻦ ﻧ ﹶﻔﻴ ٍﺮ .ﻭﻓِﻲ ﺍﻟﹾِﺈﺻﺎﺑ ِﺔ ِﻟ ﹾﻠ ﻌ
ﻀ ﺮﻩ ،ﻭﹶﺃﻧ ﻪ
ﺿ ﻌ ﻪ ﻓِﻲ ﹶﻛﻔﱢﻪِ،ﹸﺛ ﻢ ﺳﻤﻰ ﻭ ﺷ ِﺮﺑ ﻪ ﹶﻓﹶﻠ ﻢ ﻳ ﺴ ﻢ ﹶﻓ ﻮ
ﻱ ﹶﺃﻧ ﻪ ﹶﺃﺗﻰ ِﺑ
ﺻﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎﺭِ ،ﻭ ﺭ ِﻭ ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ " .ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ :
ﻱِ:ﺇﻟﹶﻰ ﺳﻠﹶﺎﻃِﻴِﻨ ِﻬ ﻢ ﺴ ِﺮ ﺍﻟﺮﺍ ِﺀ ؛ ﹶﺃ ﺱ(ِ:ﺑ ﹶﻜ ﺴﻠﹰﺎِ) .ﺇﻟﹶﻰ ﹶﺃ ﻫ ِﻞ ﻓﹶﺎ ِﺭ ﺴﻠﹰﺎ ﹶﻓﺼﺎ ﺭ ﻋ ﻕ ﺧ ﻤ ٍﺮ ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﺟ ﻌ ﹾﻠ ﻪ ﻋ ﺭﺃﹶﻯ ﻣ ﻊ ﺭ ﺟ ٍﻞ ِﺯ
ﻑ ِﻟ ﹾﻠ ِﻌ ﹾﻠ ِﻤﻴ ِﺔ
ﺼ ِﺮ ٍ
ﺴﻜﹸﻮ ٍﻥ ﹶﻓ ﹶﻔﺘ ٍﺢ ﻭ ﻫ ﻮ ﹶﻏﻴ ﺮ ﻣﻨ
ﻀ ﻢ ﹶﻓ ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﻟ ﺮﺣِﻴ ِﻢ ِﻣ ﻦ ﺧﺎِﻟ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ِﺇﻟﹶﻰ ﺭ ﺳﺘ ﻢ(ِ:ﺑ
ﻭﹸﺃ ﻣﺮﺍِﺋ ِﻬ ﻢ )ِﺑ
ﲔ ﻓِﻲ ﺯ ﻣ ﺮ ِﺓ ﹶﺃﻛﹶﺎِﺑ ِﺮ ﻱ:ﻛﹶﺎِﺋِﻨ ﺠﺮﻭ ﺭﻳ ِﻦ ؛ ﹶﺃ ﺱ(:ﺣﺎ ﹲﻝ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺴ ِﺮ ﺍﹾﻟﻤِﻴ ِﻢ ﻭﻳ ﹾﻔﺘ ﺢ )ﻓِﻲ ﻣﹶﻠِﺄ ﻓﹶﺎ ِﺭ ﺠ ﻤ ِﺔ ) ﻭ ِﻣ ﻬﺮﺍ ﹶﻥ(ِ:ﺑ ﹶﻜ
ﻭﺍﹾﻟ ﻌ
ﺱ ﻭﺭ ﺅﺳﺎ ﺅ ﻫ ﻢ ﻭ ﻣ ﹶﻘ ﺪﻣﻮ ﻫﻢ ،ﻭ ﻫ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺮ ﺟ ﻊ ِﺇﻟﹶﻰ ﹶﻗ ﻮِﻟ ِﻬ ﻢ ) ﺳﻠﹶﺎ ﻡ ﻋﻠﹶﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺍﹾﻟ ﻬﺪﻯ .ﹶﺃﻣﺎ ﺑ ﻌ ﺪ
ﻑ ﺍﻟﻨﺎ ِ ﻓﹶﺎ ِﺭﺱ،ﻭﺍﹾﻟ ﻤﹶﻠﹸﺄ ﹶﺃ ﺷﺮﺍ
ﻱ :ﻋ ﻦ ﻳ ٍﺪ ﻣﺆﺍِﺗﻴ ٍﺔ
ﻀ ِﻤ ِﲑ ؛ ﹶﺃ
ﺠ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳ ٍﺪ(:ﺣﺎ ﹲﻝ ِﻣ ﻦ ﺍﻟ
ﲔ )ﻧ ﺪﻋﻮ ﹸﻛ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻴﺘ ﻢ ﹶﻓﹶﺄ ﻋﻄﹸﻮﺍ ﺍﹾﻟ ِﺴِﻠ ِﻤ ﺸ ﺮ ﺍﹾﻟ ﻤ
ﻱ :ﻣ ﻌ
ﹶﻓِﺈﻧﺎ(:ﹶﺃ
ﻚ ﻟﹶﺎ ﺗ ﺆ ﺧ ﹸﺬ ِﻣ ﻦ ﲔ ِﺑﹶﺄﻳﺪِﻱ ﹶﻏﻴﺮِ ﹸﻛﻢ،ﹶﺃ ﻭ ﻋ ﻦ ِﻏﻨﻰ ﹶﻓِﻠ ﹶﺬِﻟ ﲔ ِﺑﹶﺄﻳﺪِﻳ ﹸﻜ ﻢ ﹶﻏﻴ ﺮ ﺑﺎ ِﻋِﺜ ﺴﱢﻠ ِﻤ ِﺑ ﻤ ﻌﻨﻰ ﻣﻨﻘﹶﺎﺩِﻳﻦ،ﹶﺃ ﻭ ﻋ ﻦ ﻳ ِﺪ ﹸﻛ ﻢ ِﺑ ﻤ ﻌﻨﻰ ﻣ
ﺠ ﺰﻳ ِﺔ ِﻧ ﻌ ﻤ ﹲﺔ ﻋﻈِﻴ ﻤ ﹲﺔ
ﺴﱠﻠ ﻤ ﹰﺔ ﻋ ﻦ ﻳ ٍﺪ ِﺇﻟﹶﻰ ﻳﺪٍ،ﹶﺃ ﻭ ﻋ ﻦ ِﺇ ﻧﻌﺎ ٍﻡ ﻋﹶﻠﻴ ﹸﻜﻢ،ﹶﻓﺈِ ﱠﻥ ِﺇﺑﻘﹶﺎ َﺀ ﹸﻛ ﻢ ﺑِﺎﹾﻟ ِ
ﺠ ﺰﻳ ِﺔ ِﺑ ﻤ ﻌﻨﻰ ﻧ ﹾﻘﺪﺍ ﻣ
ﺍﹾﻟ ﹶﻔ ِﻘﲑِ،ﹶﺃ ﻭ ﺣﺎ ﹲﻝ ِﻣ ﻦ ﺍﹾﻟ ِ
ﺱ:ﺗ ﺆ ﺧ ﹸﺬ ﺍﹾﻟﺠِ ﺰﻳ ﹸﺔ ِﻣ ﻦ ﺍﻟ ﱢﺬ ﻣ ﻲ ﻭﻳﻮ ﺟﹸﺄ ﻋﻨ ِﻘ ِﻪ ﹶﻛﺬﹶﺍ ﻓِﻲ ﻱ :ﹶﺫﻟِﻴﻠﹸﻮ ﹶﻥ .ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻋﺒﺎ ٍﻀ ِﻤ ِﲑ ؛ ﹶﺃ ) ﻭﹶﺃﻧﺘ ﻢ ﺻﺎ ِﻏﺮﻭ ﹶﻥ(:ﺣﺎ ﹲﻝ ﺛﹶﺎ ٍﻥ ِﻣ ﻦ ﺍﻟ
ﺴ ﲑ ﻭﺑﻴﺎ ﹲﻥ ﹶﻟﻬﺎ،ﹶﻓِﺈﻧﻬﺎ ﻟﹶﺎ ﺗ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﻗﺒﻮ ِﻝ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ِﻣﻨ ﻬﻢ ،ﻭﹶﻟ ﻌ ﱠﻞ
ﺱ ِﻣ ﻦ ﺍﻟﹾﺂﻳ ِﺔ ﺍﻟﺸﺮِﻳ ﹶﻔ ِﺔ ﻭﺗ ﹾﻔ ِﻱ ،ﻭﻓِﻲ ﹶﻛﻠﹶﺎ ِﻡ ﺧﺎِﻟ ٍﺪ ﺍ ﹾﻗِﺘﺒﺎ
ﺴ ِﲑ ﺍﹾﻟﺒﻴﻀﺎ ِﻭ
ﺗ ﹾﻔ ِ
ﻱ :ﹶﻛ ﻮﻧ ﻬ ﻢﺼ ﺪ ﺭ ِﺑ ﻤ ﻌﻨﻰ ﺍﹾﻟ ﻤ ﹾﻔﻌﻮ ِﻝ ؛ ﹶﺃ ﺤﺒﻮ ﹶﻥ ﺍﹾﻟ ﹶﻘﺘ ﹶﻞ( :ﻣ ﺡ ﻭﻏﹶﺎﻳ ِﺔ ﺍﻟ ﱡﻈﻬﻮ ِﺭ )ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻴﺘ ﻢ ﹶﻓِﺈ ﱠﻥ ﻣ ِﻌ ﻲ ﹶﻗ ﻮﻣﺎ ﻳ ِ ﺗ ﺮ ﹶﻛ ﻪ ِﻟ ﹶﻜﻤﺎ ِﻝ ﺍﹾﻟ ﻮﺿﻮ ِ
٥٩
ﲔ،ﹶﻓﹶﺄ ﺳﹶﻠ ﻢ
ﺸ ِﺮ ِﻛ
ﺱ ﻓِﻲ ﹶﺃ ﹾﻓﻨﺎ ِﺀ ﺍ َﻷ ﻣﺼﺎ ِﺭ،ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﺍ ﹸﳌ
ﺚ ﻋ ﻤ ﺮ ﺍﻟﻨﺎ
ﻭ ﻋ ﻦ ﺟﺒﻴ ِﺮ ﺑ ِﻦ ﺣﻴ ﹶﺔ،ﻗﹶﺎ ﹶﻝ:ﺑ ﻌ ﹶ
ﺱﻱ ﻫ ِﺬﻩِ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ ﻣﹶﺜﹸﻠﻬﺎ ﻭ ﻣﹶﺜ ﹸﻞ ﻣ ﻦ ﻓِﻴﻬﺎ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺸ ﲑ ﻙ ﻓِﻲ ﻣﻐﺎ ِﺯ ﺴﺘ ِ
ﺍ ﹸﳍ ﺮ ﻣﺰﺍ ﹸﻥ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﻣ
ﳉﻨﺎ ﺣﻴ ِﻦ
ﺴ ﺮ ﹶﺃ ﺣ ﺪ ﺍ ﹶ
ﻼ ِﻥ،ﹶﻓِﺈ ﹾﻥ ﹸﻛ ِ
ﺱ ﻭﹶﻟ ﻪ ﺟﻨﺎﺣﺎ ِﻥ ﻭﹶﻟ ﻪ ِﺭ ﺟ ﹶﲔ ﻣﹶﺜ ﹸﻞ ﻃﹶﺎِﺋ ٍﺮ ﹶﻟ ﻪ ﺭﹾﺃ
ﺴِﻠ ِﻤ
ِﻣ ﻦ ﻋ ﺪ ﻭ ﺍ ﹸﳌ
ﺱ ،ﻭِﺇ ﹾﻥ
ﻼ ِﻥ ﻭﺍﻟ ﺮﹾﺃ
ﺖ ﺍﻟ ﺮ ﺟ ﹶ
ﻀ ِ ﺡ ﺍﻵ ﺧ ﺮ ﻧ ﻬ ﳉﻨﺎ
ﺴ ﺮ ﺍ ﹶﺱ،ﹶﻓِﺈ ﹾﻥ ﹸﻛ ِ
ﺡ ﻭﺍﻟ ﺮﹾﺃ ﺠﻨﺎ ٍ
ﻼ ِﻥ ِﺑ
ﺖ ﺍﻟ ﺮ ﺟ ﹶ ﻀ ِ ﻧ ﻬ
ﺡ ﳉﻨﺎ
ﺼ ﺮ،ﻭﺍ ﹶ ﺡ ﹶﻗﻴ
ﳉﻨﺎ ﺴﺮﻯ،ﻭﺍ ﹶ ﺱ ِﻛ ﺱ،ﻓﹶﺎﻟ ﺮﹾﺃ
ﳉﻨﺎﺣﺎ ِﻥ ﻭﺍﻟ ﺮﹾﺃ
ﻼ ِﻥ ﻭﺍ ﹶ ﺖ ﺍﻟ ﺮ ﺟ ﹶ
ﺱ ﹶﺫ ﻫﺒ ِ ﺥ ﺍﻟ ﺮﹾﺃ ﺷ ِﺪ
ﺴﺮﻯ -،ﻭﻗﹶﺎ ﹶﻝ ﺑ ﹾﻜ ﺮ ،ﻭ ِﺯﻳﺎ ﺩ ﺟﻤِﻴﻌﺎ ﻋ ﻦ ﺟﺒﻴ ِﺮ ﺑ ِﻦ ﲔ،ﹶﻓ ﹾﻠﻴﻨ ِﻔﺮﻭﺍ ِﺇﻟﹶﻰ ِﻛ
ﺴِﻠ ِﻤ ﺱ ،ﹶﻓ ﻤ ِﺮ ﺍ ﹸﳌ
ﺍﻵ ﺧ ﺮ ﻓﹶﺎ ِﺭ
ﺽ ﺣﻴ ﹶﺔ -ﻗﹶﺎ ﹶﻝ:ﹶﻓﻨ ﺪﺑﻨﺎ ﻋ ﻤ ﺮ،ﻭﺍ ﺳﺘ ﻌ ﻤ ﹶﻞ ﻋﹶﻠﻴﻨﺎ ﺍﻟﻨ ﻌﻤﺎ ﹶﻥ ﺑ ﻦ ﻣ ﹶﻘ ﺮ ٍﻥ ،ﺣﺘﻰ ِﺇﺫﹶﺍ ﹸﻛﻨﺎ ِﺑﹶﺄ ﺭ ِ
ﲔ ﹶﺃﹾﻟﻔﹰﺎ،ﹶﻓﻘﹶﺎ ﻡ ﺗ ﺮ ﺟﻤﺎ ﹲﻥ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﻟﻴ ﹶﻜﱢﻠ ﻤﻨِﻲ ﺭ ﺟ ﹲﻞ
ﺴﺮﻯ ﻓِﻲ ﹶﺃ ﺭﺑ ِﻌ ﺝ ﻋﹶﻠﻴﻨﺎ ﻋﺎ ِﻣ ﹸﻞ ِﻛ ﺍﻟ ﻌ ﺪ ﻭ ،ﻭ ﺧ ﺮ
ﺏ ،ﹸﻛﻨﺎ ﻓِﻲ ﺷﻘﹶﺎ ٍﺀ ﺱ ِﻣ ﻦ ﺍﻟ ﻌ ﺮ ِ ﺤ ﻦ ﹸﺃﻧﺎ
ِﻣﻨ ﹸﻜ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹸﳌ ِﻐ ﲑ ﹸﺓ :ﺳ ﹾﻞ ﻋﻤﺎ ِﺷﹾﺌﺖ؟ ﻗﹶﺎ ﹶﻝ:ﻣﺎ ﹶﺃﻧﺘﻢ؟ ﻗﹶﺎ ﹶﻝ:ﻧ
ﺠ ﺮ
ﺸ ﺸ ﻌ ﺮ ،ﻭﻧ ﻌﺒ ﺪ ﺍﻟ
ﺲ ﺍﻟ ﻮﺑ ﺮ ﻭﺍﻟ
ﻉ ،ﻭﻧ ﹾﻠﺒ
ﳉ ﹾﻠ ﺪ ﻭﺍﻟﻨﻮﻯ ِﻣ ﻦ ﺍﳉﹸﻮ ِ ﺺﺍِ ﻼ ٍﺀ ﺷﺪِﻳ ٍﺪ،ﻧ ﻤ ﺷﺪِﻳ ٍﺪ ﻭﺑ ﹶ
ﺖﲔ -ﺗﻌﺎﻟﹶﻰ ِﺫ ﹾﻛ ﺮ ﻩ ﻭ ﺟﱠﻠ ﺿ ﺏ ﺍ َﻷ ﺭ ِ
ﺕ ﻭ ﺭ ﺴ ﻤﻮﺍ ِ ﺏ ﺍﻟ ﺚ ﺭ ﻚ ِﺇ ﹾﺫ ﺑ ﻌ ﹶ
ﺤ ﻦ ﹶﻛ ﹶﺬِﻟ ﺠ ﺮ،ﹶﻓﺒﻴﻨﺎ ﻧ
ﳊ
ﻭﺍ ﹶ
ﻑ ﹶﺃﺑﺎ ﻩ ﻭﹸﺃ ﻣ ﻪ ،ﹶﻓﹶﺄ ﻣ ﺮﻧﺎ ﻧِﺒﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺭﺑﻨﺎ »ﹶﺃ ﹾﻥ ﻧﻘﹶﺎِﺗﹶﻠ ﹸﻜ ﻢ ﺴﻨﺎ ﻧ ﻌ ِﺮ
ﻋ ﹶﻈ ﻤﺘ ﻪ ِ -ﺇﹶﻟﻴﻨﺎ ﻧِﺒﻴﺎ ِﻣ ﻦ ﹶﺃﻧ ﹸﻔ ِ
ﳉ ﺰﻳ ﹶﺔ ،ﻭﹶﺃ ﺧﺒ ﺮﻧﺎ ﻧِﺒﻴﻨﺎ ﻋ ﻦ ِﺭﺳﺎﹶﻟ ِﺔ ﺭﺑﻨﺎ،ﹶﺃﻧ ﻪ ﻣ ﻦ ﹸﻗِﺘ ﹶﻞ ِﻣﻨﺎ
ﺣﺘﻰ ﺗ ﻌﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪ ﻩ،ﹶﺃ ﻭ ﺗ ﺆﺩﻭﺍ ﺍ ِ
ﻚ ِﺭﻗﹶﺎﺑ ﹸﻜ ﻢ«،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨ ﻌﻤﺎ ﹸﻥ :ﺭﺑﻤﺎ ﻂ ،ﻭ ﻣ ﻦ ﺑ ِﻘ ﻲ ِﻣﻨﺎ ﻣﹶﻠ
ﳉﻨ ِﺔ ﻓِﻲ ﻧﻌِﻴ ٍﻢ ﹶﻟ ﻢ ﻳ ﺮ ِﻣﹾﺜﹶﻠﻬﺎ ﹶﻗ ﱡ ﺻﺎ ﺭ ِﺇﻟﹶﻰ ﺍ ﹶ
ﺕ ﺍﻟ ِﻘﺘﺎ ﹶﻝ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺨ ِﺰ ﻙ ،ﻭﹶﻟ ِﻜﻨﻲ ﺷ ِﻬ ﺪ
ﻚ ،ﻭﹶﻟ ﻢ ﻳ ﹶﺃ ﺷ ﻬ ﺪ ﻙ ﺍﻟﱠﻠ ﻪ ِﻣﹾﺜﹶﻠﻬﺎ ﻣ ﻊ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﹶﻠ ﻢ ﻳﻨ ﺪ ﻣ
ﺐ ﻋﻠﹶﻰ
ﻱ :ﻣ ﻊ ﹶﻛ ﻮِﻧﻬﺎ ﻣﺮﺍ ِﻟﻤﺎ ﻳﺘ ﺮﺗ
ﺨ ﻤ ﺮ(:ﹶﺃ
ﻱ:ﹶﺃ ﻫﹸﻠ ﻪ )ﺍﹾﻟ
ﺱ(:ﹶﺃ
ﺚ )ﻓﹶﺎ ِﺭ
ﺐ(:ﺑِﺎﻟﺘ ﹾﺬ ِﻛ ِﲑ ﻭﺍﻟﺘ ﹾﺄﻧِﻴ ِ
ﺤ
ﲔ )ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻛﻤﺎ ﻳ ِ
ﻣ ﹾﻘﺘﻮِﻟ
ﺏﻉ ﺣﺒ ﻪ ﻓِﻲ ﹸﻗﻠﹸﻮ ِ ﺴﻴ ِﺔ ﺍﹾﻟﻔﹶﺎِﻧﻴﺔِ،ﹶﻓ ﹶﻜﺬﹶﺍ ﺍﹾﻟ ﹶﻘﺘﻞﹸ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣ ﹾﻜﺮﻭﻫﺎ ﻓِﻲ ﻧ ﹶﻈ ِﺮ ﺍﻟ ﱠﻄﺒﻊِِ،ﺇﻟﱠﺎ ﹶﺃﻧ ﻪ ﻣ ﹾﻄﺒﻮ ﺤ ﺕ ﺍﹾﻟ ِ ﺷ ﺮِﺑﻬﺎ ِﻋﻨ ﺪ ﻫ ﻢ ِﻣ ﻦ ﺍﻟﱠﻠﺬﱠﺍ ِ
ﺿ ﻊ ﹶﻗ ﻮﹶﻟ ﻪ ﹶﻓِﺈ ﱠﻥ
ﺸﺒ ِﻪ ﺑﻴﻨ ﻬﻤﺎ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﻭ
ﺴﻴ ِﺔ ﻭﺍﹾﻟ ﻤ ﻌﻨ ِﻮﻳ ِﺔ ﺍﹾﻟﺒﺎِﻗﻴﺔِ،ﹶﻓﻈﹶ ﻬ ﺮ ﻭ ﺟ ﻪ ﺍﻟ
ﺤﺕ ﺍﹾﻟ ِ
ﺐ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﻟﱠﻠﺬﱠﺍ ِ
ﻉ ِﻟﻤﺎ ﻳﺘ ﺮﺗ
ﺸ ﺮ ِ ﹶﺃ ﻫ ِﻞ ﺍﻟ
ﺸﺠﺎ ﻋِﺘ ِﻬﻢ ،ﻭﹶﺃﻧ ﻬ ﻢ ِﻣ ﻦ
ﺨ ﻤ ﺮ ؛ ﺇِﻳﺬﹶﺍﻧﺎ ِﺑ
ﺤﺒِﺘ ِﻬ ﻢ ﺍﹾﻟ
ﺕ ﻭِﻟﻘﹶﺎ َﺀ ﺍﹾﻟ ﻌ ﺪ ﻭ ِﺑ ﻤ
ﺤﺒﺘ ﻬ ﻢ ﺑِﺎﹾﻟﻤ ﻮ ِ
ﺿ ﻊ ﹶﻓﺘ ﻬﻴﺌﹸﻮﺍ ِﻟ ﹾﻠ ِﻘﺘﺎﻝِ ،ﻭ ﺷﺒ ﻪ ﻣ
ﻣ ِﻌ ﻲ ﹶﻗ ﻮﻣﺎ ﻣ ﻮ ِ
ﺏ ﺍﻟ ﺰﺑﻮ ِﻥ ﻭﹶﺃﻧ ﻬ ﻢ ﹶﻟﻴﺴﻮﺍ ِﻣﻨﻬﺎ ﻓِﻲ ﺷ ﻲﺀٍ،ﺑ ﹾﻞ ﻫ ﻢ ﹶﻗ ﻮ ﻡ ﺤ ﺮ ِ ﺕ ﺭﺣﻰ ﺍﹾﻟ ﺱ ﻟﹶﺎ ﻳ ﻤﻠﱡﻮ ﹶﻥ ﺍﹾﻟ ﻤﻨﺎﻳﺎ ِﺇﺫﹶﺍ ﺩﺍ ﺭ ﺏ:ﻓﻮﺍ ِﺭ ﺤ ﺮ ِِﺭﺟﺎ ِﻝ ﺍﹾﻟ
ﺤﺠﻮ ِﻝ ﺍﻫـ. ﺕ ﺍﹾﻟ ﺨ ﺮ ﺭﺑﺎ ِ
ﻚ ﹶﻓ ﻚ ﻣ ﹾﺄﻛﹸﻮﻟﹰﺎ ﻭﹸﻟﺒﺴﺎ ﻭ ﹶﺫِﻟ ﻚ ﹶﻟ ﺕ ِﺑﹶﺄ ﱠﻥ ﹶﺫِﻟ ﺨ ﺮ ﺕ .ﹶﻓ ﺨ ﺪﺭﺍ ِ ﺏ ﻛﹶﺎﹾﻟ ﻤ ﺸﺘ ِﻐﻠﹸﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ﻬ ِﻮ ﻭﺍﻟ ﱠﻄ ﺮ ِ
ﻣ
ﺤ ِﻤﹸﻠ ﻬ ﻢ ﻋﻠﹶﻰ
ﺨ ﻤ ﺮ ؛ ِﻟﹶﺄﻧﻬﺎ ﺗ
ﺱ ﺍﹾﻟ
ﺐ ﻓﹶﺎ ِﺭ
ﺤ ﺤﺒﻮﺍ ﺍﹾﻟ ﹶﻘﺘ ﹶﻞ ِﺑ ﻤ ﻐﺒِﺘ ِﻪ ﹶﻛﻤﺎ ﻳ ِ
ﺠﻴ ﹲﺔ ﹶﻟ ﻬ ﻢ ﺣﺘﻰ ﻳ ِ
ﺸﺠﺎ ﻋ ﹶﺔ ﺳ ِ
ﻭﻳ ﻤ ِﻜ ﻦ ﹶﺃ ﹾﻥ ﻳﻘﹶﺎ ﹶﻝ:ﺍﹾﻟ ﻤﺮﺍ ﺩ ﹶﺃ ﱠﻥ ﺍﻟ
ﺴﻠﹶﺎ ﻡ ﻋﻠﹶﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺖ ﺧﹸﻠ ِﻘﻴ ﹰﺔ) .ﻭﺍﻟ ﺴ ﺿ ﹲﺔ ﻭﹶﻟﻴ
ﺾ ﹶﻟ ﻬ ﻢ ﺑِﹶﺄ ﱠﻥ ﺷﺠﺎ ﻋﺘ ﻬ ﻢ ﻋﺎ ِﺭ ﺸﺠﺎ ﻋﺔِ،ﹶﻓﻔِﻴ ِﻪ ﺗ ﻌﺮِﻳ ﺤﺮﺍ ﺭ ِﺓ ﻭﺗ ﹶﻘﻮﻳ ِﻬ ﻢ ﻋﻠﹶﻰ ﺍﻟ ﺍﹾﻟ
ﺴﻠﹶﺎ ﻡ ﹶﺃ ﻭﻟﹰﺎ ﻭﺁ ِﺧ ﺮﺍ ﻋﻠﹶﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺍﹾﻟ ﻬﺪﻯ ﺑﺎ ِﻃﻨﺎ
ﺴﻠﹶﺎ ﻡ ﺍﹾﻟﹶﺄ ﻭ ﹸﻝ ﻣﺒﺎ ﺩﹶﺃﺓﹰ،ﻭﺍﻟﺜﱠﺎﻧِﻲ ﻣﻮﺍﺩ ﻋﺔﹰ،ﹶﺃ ﻭ ﻣﺮﺍ ﺩ ﻩ ﹶﺃ ﱠﻥ ﺍﻟ
ﺍﹾﻟ ﻬﺪﻯ(:ﹶﻓﻜﹶﺎﻥﹶ ﺍﻟ
ﻭﻇﹶﺎ ِﻫﺮﺍ”ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٣٣ /٦
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ﻀ ﺮ
ﺤﺡ ،ﻭﺗ
ﺐ ﺍ َﻷ ﺭﻭﺍ
ﺍﻟﱠﻠ ِﻪ ﻛﹶﺎ ﹶﻥ »ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳﻘﹶﺎِﺗ ﹾﻞ ﻓِﻲ ﹶﺃ ﻭ ِﻝ ﺍﻟﻨﻬﺎ ِﺭ،ﺍﻧﺘ ﹶﻈ ﺮ ﺣﺘﻰ ﺗ ﻬ
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ﺕ«
ﺼﹶﻠﻮﺍ
ﺍﻟ
(١٨ﺣﻜﻢ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﺍﳉﻬﺎﺩ:
- ١ﻻ ﳚﺎﻫﺪ ﺍﳌﺴﻠﻢ ﺗﻄﻮﻋﹰﺎ ﺇﻻ ﺑﺈﺫﻥ ﻭﺍﻟﺪﻳﻪ؛ﻷﻥ ﺍﳉﻬﺎﺩ ﻓﺮﺽ ﻛﻔﺎﻳﺔ،ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﺮﺽ
ﻋﲔ ﰲ ﻛﻞ ﺣﺎﻝ.
ﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺐ ﺍﳉﻬﺎﺩ ﻛﻤﺎ ﺳﺒﻖ ﻓﻴﺠﺎﻫﺪ ﺑﻼ ﺇﺫﻤﺎ.
- ٢ﻛﻞ ﺗﻄﻮﻉ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻺﻧﺴﺎﻥ،ﻭﻻ ﺿﺮﺭ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﻓﻴﻪ،ﻓﻼ ﻳﺤﺘﺎﺝ ﺇﱃ ﺇﺫﻤﺎ ﻓﻴـﻪ
ﻛﻘﻴﺎﻡ ﺍﻟﻠﻴﻞ،ﻭﺻﻴﺎﻡ ﺍﻟﺘﻄﻮﻉ ﻭﳓﻮﳘﺎ.
ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻪ ﺿﺮﺭ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﻭ ﺃﺣﺪﳘﺎ ﻛﺠﻬﺎﺩ ﺍﻟﺘﻄﻮﻉ ﻓﻠﻬﻤﺎ ﻣﻨﻌﻪ،ﻭﳚﺐ ﻋﻠﻴـﻪ ﺃﻥ
ﳝﺘﻨﻊ؛ﻷﻥ ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﻏﲑ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﺍﺟﺒﺔ،ﻭﺍﻟﺘﻄﻮﻉ ﻟﻴﺲ ﺑﻮﺍﺟﺐ.
ﻚ ﹶﺃﻟﱠﺎ ﺗﻌﺒﺪﻭﺍ ِﺇﻟﱠﺎ ِﺇﻳﺎ ﻩ ﻭﺑِﺎﹾﻟﻮﺍِﻟ ﺪﻳ ِﻦ ِﺇ ﺣﺴﺎﻧﺎ{ ]ﺍﻹﺳﺮﺍﺀ.[٢٣:
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ }:ﻭﹶﻗﻀﻰ ﺭﺑ
ﺐ- ﺸﻴﺒﺎِﻧﻲ،ﻳﻘﹸﻮ ﹸﻝ :ﺣ ﺪﹶﺛﻨﺎ ﺻـﺎ ِﺣ ﺖ ﹶﺃﺑﺎ ﻋ ﻤﺮٍﻭ ﺍﻟ ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ﻮﻟِﻴ ﺪ ﺑ ﻦ ﺍﻟ ﻌﻴﺰﺍ ِﺭ:ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﺐ ِﺇﻟﹶـﻰ ﺍﻟﻠﱠـﻪِ؟ ﻱ ﺍﻟ ﻌ ﻤ ِﻞ ﹶﺃ ﺣ
ﺖ ﺍﻟﻨِﺒ ﻲ :ﹶﺃ ﻫ ِﺬ ِﻩ ﺍﻟﺪﺍ ِﺭ ﻭﹶﺃﺷﺎ ﺭ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ -ﻋﺒ ِﺪ ﺍﻟﱠﻠﻪِ،ﻗﹶﺎ ﹶﻝ :ﺳﹶﺄﹾﻟ
ﳉﻬﺎ ﺩﻼ ﹸﺓ ﻋﻠﹶﻰ ﻭ ﹾﻗِﺘﻬﺎ«،ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﹶﺃﻱ؟ ﻗﹶﺎ ﹶﻝ»:ﹸﺛ ﻢ ِﺑ ﺮ ﺍﻟﻮﺍِﻟ ﺪﻳ ِﻦ« ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﹶﺃﻱ؟ ﻗﹶﺎ ﹶﻝ»:ﺍ ِ ﺼﹶ ﻗﹶﺎ ﹶﻝ»:ﺍﻟ
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ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ« ﻗﹶﺎ ﹶﻝ :ﺣ ﺪﹶﺛﻨِﻲ ِﺑ ِﻬﻦ ،ﻭﹶﻟ ِﻮ ﺍ ﺳﺘ ﺰ ﺩﺗ ﻪ ﹶﻟﺰﺍ ﺩﻧِﻲ"
- ١٠٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣١٥٩)(٩٧ /٤
] ﺵ )ﺃﻓﻨﺎﺀ( ﻧﻮﺍﺣﻲ) .ﺍﻷﻣﺼﺎﺭ( ﲨﻊ ﻣﺼﺮ ﻭﻫﻲ ﺍﻟﺒﻠﺪ ﺍﻟﻜﺒﲑ) .ﺍﳍﺮﻣﺰﺍﻥ( ﺃﺣﺪ ﻣﻠﻮﻙ ﺍﻟﻌﺠﻢ) .ﺷﺪﺥ( ﻛﺴﺮ) .ﻛﺴﺮﻯ(
ﻟﻘﺐ ﻣﻠﻚ ﺍﻟﻔﺮﺱ) .ﻗﻴﺼﺮ( ﻟﻘﺐ ﻣﻠﻚ ﺍﻟﺮﻭﻡ) .ﻓﺎﺭﺱ( ﺍﺳﻢ ﻟﻠﻌﺠﻢ ﺍﳌﻌﺮﻭﻓﲔ ﺬﺍ ﺍﻻﺳﻢ ﰲ ﺫﺍﻙ ﺍﻟﻮﻗﺖ) .ﺗﺮﲨﺎﻥ( ﻫﻮ
ﺍﻟﺬﻱ ﻳﻨﻘﻞ ﺍﻟﻜﻼﻡ ﻣﻦ ﻟﻐﺔ ﺇﱃ ﺃﺧﺮﻯ) .ﺍﻟﻨﻮﻯ( ﻋﺠﻢ ﺍﻟﺘﻤﺮ) .ﺍﻟﻮﺑﺮ( ﻫﻮ ﺷﻌﺮ ﺍﻹﺑﻞ) .ﻓﻘﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ( ﻟﻠﻤﻐﲑﺓ ﳌﺎ ﺃﻧﻜﺮ
ﻋﻠﻴﻪ ﺗﺄﺧﲑ ﺍﻟﻘﺘﺎﻝ) .ﺃﺷﻬﺪﻙ( ﺃﺣﻀﺮﻙ) .ﻣﺜﻠﻬﺎ( ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻮﻗﻌﺔ) .ﻳﻨﺪﻣﻚ( ﻋﻠﻰ ﺍﻟﺘﺄﱐ ﻭﺍﻟﺼﱪ ﻭﻓﻴﻤﺎ ﻟﻘﻴﺖ ﻣﻌﻪ ﻣﻦ
ﺍﻟﺸﺪﺓ) .ﻭﱂ ﳜﺰﻙ( ﻣﻦ ﺍﻹﺧﺰﺍﺀ ﻭﻫﻮ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ) .ﺐ ﺍﻷﺭﻭﺍﺡ( ﲨﻊ ﺭﻳﺢ) .ﲢﻀﺮ ﺍﻟﺼﻠﻮﺍﺕ( ﻳﻌﲏ ﺑﻌﺪ ﺯﻭﺍﻝ
ﺍﻟﺸﻤﺲ ﻭﺫﻫﺎﺏ ﺷﺪﺓ ﺍﳊﺮ ﺣﱴ ﻳﻄﻴﺐ ﺍﻟﻘﺘﺎﻝ ﻭﻳﺴﻬﻞ ﻋﻠﻰ ﺍﳌﻘﺎﺗﻠﲔ[
- ١٠٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] ( ٥٢٧) (١١٢ /١ﺵ)ﻋﺒﺪ ﺍﷲ( ﻫﻮ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ).ﻋﻠﻰ ﻭﻗﺘﻬﺎ( ﰲ ﺃﻭﻝ
ﻭﻗﺘﻬﺎ).ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ( ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﻭﺍﻟﻘﻴﺎﻡ ﲞﺪﻣﺘﻬﻤﺎ ﻭﺗﺮﻙ ﺍﻹﺳﺎﺀﺓ ﺇﻟﻴﻬﻤﺎ[
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ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ،ﻗﺎﻝ:ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ،ﻓﹶﺎﺳـﺘ ﹾﺄ ﹶﺫﻧ ﻪ ﻓِـﻲ
ﻭﻋﻦ ﻋﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ﺭ ِ
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ﳉﻬﺎﺩِ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃ ﺣ ﻲ ﻭﺍِﻟﺪﺍﻙ؟«،ﻗﹶﺎ ﹶﻝ:ﻧ ﻌﻢ،ﻗﹶﺎ ﹶﻝ»:ﹶﻓﻔِﻴ ِﻬﻤﺎ ﹶﻓﺠﺎ ِﻫ ﺪ« ﺍِ
ﷲ ﺑـ ﻦ ﻋﻤـﺮِﻭ ﺑـ ِﻦ ﻭ ﻋ ﻦ ﻳﺰِﻳﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺣﺒِﻴﺐٍ،ﹶﺃ ﱠﻥ ﻧﺎ ِﻋﻤﺎ ،ﻣ ﻮﻟﹶﻰ ﹸﺃ ﻡ ﺳﹶﻠ ﻤ ﹶﺔ ﺣ ﺪﺛﹶﻪ،ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍ ِ
ﺠﻬﺎﺩِ،ﹶﺃﺑﺘﻐِﻲ ﺍﻟﹾـﹶﺄ ﺟ ﺮ
ﺠ ﺮ ِﺓ ﻭﺍﹾﻟ ِ
ﻚ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻬ ﷲ ﹶﻓﻘﹶﺎ ﹶﻝ:ﹸﺃﺑﺎِﻳ ﻌ ﺍﹾﻟﻌﺎﺹِ،ﻗﹶﺎ ﹶﻝ:ﹶﺃ ﹾﻗﺒ ﹶﻞ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﻧِﺒ ﻲ ﺍ ِ
ﻚ ﹶﺃ ﺣ ﺪ ﺣﻲ؟« ﻗﹶﺎ ﹶﻝ:ﻧ ﻌﻢ،ﺑ ﹾﻞ ِﻛﻠﹶﺎ ﻫﻤﺎ،ﻗﹶﺎ ﹶﻝ»:ﹶﻓﺘﺒﺘﻐِﻲ ﺍﹾﻟﹶﺄ ﺟ ﺮ ﻣِـ ﻦ ِﻣ ﻦ ﺍﷲِ،ﻗﹶﺎ ﹶﻝ »:ﹶﻓ ﻬ ﹾﻞ ِﻣ ﻦ ﻭﺍِﻟ ﺪﻳ
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ﺤﺒﺘ ﻬﻤﺎ«ﺻﺴ ﻦ ﻚ ﹶﻓﹶﺄ ﺣ ِ ﺍﷲِ؟« ﻗﹶﺎ ﹶﻝ:ﻧ ﻌﻢ،ﻗﹶﺎ ﹶﻝ»:ﻓﹶﺎ ﺭ ِﺟ ﻊ ِﺇﻟﹶﻰ ﻭﺍِﻟ ﺪﻳ
ﻚ ﻋﻠﹶـﻰ ﺖ ﹸﺃﺑﺎِﻳﻌـ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ﻗﹶﺎ ﹶﻝ:ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﻟﻨﺒِـ ﻲ ﹶﻓﻘﹶـﺎ ﹶﻝِ :ﺟﺌﹾـ
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ﺤ ﹾﻜ ﻬﻤﺎ ﹶﻛﻤﺎ ﹶﺃﺑ ﹶﻜﻴﺘ ﻬﻤﺎ«
ﺿِ ﻱ ﻳﺒ ِﻜﻴﺎﻥِ؟ ﻗﹶﺎ ﹶﻝ»:ﺍ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬﻤﺎ ﹶﻓﹶﺄ ﺖ ﹶﺃﺑ ﻮ
ﺠ ﺮﺓِ ،ﻭﺗ ﺮ ﹾﻛ
ﺍﹾﻟ ِﻬ
ﻚﺨ ﺪ ِﺭﻱ،ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﻫﺎ ﺟ ﺮ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﺍﹾﻟﻴ ﻤ ِﻦ ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻫ ﹾﻞ ﻟﹶـ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ
ﹶﺃ ﺣ ﺪ ﺑِﺎﹾﻟﻴ ﻤﻦِ؟«،ﻗﹶﺎ ﹶﻝ:ﹶﺃﺑﻮﺍﻱ،ﻗﹶﺎ ﹶﻝ»:ﹶﺃ ِﺫﻧﺎ ﹶﻟﻚ؟« ﻗﹶﺎ ﹶﻝ»:ﻟﹶﺎ«،ﻗﹶﺎ ﹶﻝ»:ﺍ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬﻤﺎ ﻓﹶﺎ ﺳﺘ ﹾﺄ ِﺫﻧ ﻬﻤﺎ،ﹶﻓِﺈ ﹾﻥ
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ﻚ ﹶﻓﺠﺎ ِﻫﺪ ،ﻭِﺇﻟﱠﺎ ﹶﻓِﺒ ﺮ ﻫﻤﺎ«
ﹶﺃ ِﺫﻧﺎ ﹶﻟ
ﺝ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﹾﻟﻮﺍِﻟ ﺪ ﻳ ِﻦ ِﺇﺫﹶﺍ ﻛﹶﺎﻧﺎ ﻣﺴـِﻠ ﻤﻴﻦِ،ﹶﻓِﺈ ﹾﻥ
ﺨ ﺮ
ﻉ ﻟﹶﺎ ﻳ ﺴﻨ ِﺔ :ﻫﺬﹶﺍ ﻓِﻲ ِﺟﻬﺎﺩِ ﺍﻟﺘ ﹶﻄ ﻮ ِ ﺡ ﺍﻟ ﻓِﻲ ﺷ ﺮ ِ
ﺠﻬﺎ ﺩ ﹶﻓ ﺮﺿﺎ ﻣﺘ ﻌﻴﻨﺎ ﹶﻓﻠﹶﺎ ﺣﺎ ﺟ ﹶﺔ ِﺇﻟﹶﻰ ِﺇ ﹾﺫِﻧ ِﻬﻤﺎ ﻭِﺇ ﹾﻥ ﻣﻨﻌﺎ ﻩ ﻋﺼﺎ ﻫﻤﺎ ﻭﺧـ ﺮﺝ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧـﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ِ
ﺝ ِﺇﻟﹶﻰ ﺷـ ﻲ ٍﺀ ﺨ ﺮ
ﻚ ﻟﹶﺎ ﻳ ﺠﻬﺎﺩ،ﹶﺃ ﻭ ﺗ ﹶﻄ ﻮﻋﺎ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﺝ ِﺑﺪﻭ ِﻥ ِﺇ ﹾﺫِﻧ ِﻬﻤﺎ ﹶﻓ ﺮﺿﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ِ ﺨ ﺮ
ﻛﹶﺎِﻓ ﺮﻳ ِﻦ ﹶﻓﻴ
ﺴِﻠﻤﺎﻥِ،ﹶﺃ ﻭ
ﻉ ِﺇﺫﹶﺍ ﹶﻛ ِﺮ ﻩ ﺍﹾﻟﻮﺍِﻟﺪﺍ ِﻥ ﺍﹾﻟ ﻤ
ﺤ ﺞ ﻭﺍﹾﻟ ﻌ ﻤ ﺮ ِﺓ ﻭﺍﻟ ﺰﻳﺎ ﺭﺓِ ،ﻭﻟﹶﺎ ﻳﺼﻮ ﻡ ﺍﻟﺘ ﹶﻄ ﻮ
ﺕ ﻛﹶﺎﹾﻟ
ِﻣ ﻦ ﺍﻟﺘ ﹶﻄ ﻮﻋﺎ ِ
ﺠﻬﺎ ﺩ ﹶﻟ ﻢ ﻳﺘﻌـﻴ ﻦ
ﺽ ﻋﹶﻠﻴﻪِ،ﻭﺍﹾﻟ ِ
ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ ِﻬﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡِ:ﻟﹶﺄ ﱠﻥ ﻃﹶﺎ ﻋ ﹶﺔ ﹸﻛ ﱟﻞ ِﻣﻨ ﻬﻤﺎ ﹶﻓﺮ
١١٤
ﻋﹶﻠﻴ ِﻪ.
(١٩ﺣﻜﻢ ﺍﺳﺘﺌﺬﺍﻥ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ:
- ١١٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] (٣٠٠٤)(٥٩ /٤ﺵ )ﺭﺟﻞ( ﻫﻮ ﺟﺎﳘﺔ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ).ﻓﻔﻴﻬﻤﺎ ﻓﺠﺎﻫﺪ( ﺍﺑﺬﻝ
ﺟﻬﺪﻙ ﰲ ﺇﺭﺿﺎﺋﻬﻤﺎ ﻭﺑﺮﳘﺎ ﻓﻴﻜﺘﺐ ﻟﻚ ﺃﺟﺮ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ[
- ١١١ﺻﺤﻴﺢ ﻣﺴﻠﻢ )- ٦(١٩٧٥ /٤
- ١١٢ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﳐﺮﺟﺎ )ﺹ ( ١٩) (٢١:ﺻﺤﻴﺢ
- ١١٣ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٢٥٣٠)(١٧ /٣ﺣﺴﻦ
- ١١٤ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٤٧٢ /٦
٦٢
ﻻ ﻳﺘﻄﻮﻉ ﺑﺎﳉﻬﺎﺩ ﻣﺪِﻳﻦ ﻻ ﻭﻓﺎﺀ ﻟﻪ،ﺇﻻ ﺃﻥ ﻳﺴﺘﺄﺫﻥ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ،ﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺐ ﺍﳉﻬﺎﺩ
ﷲ ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﻡ ﻓِﻴ ِﻬ ﻢ ﻓﹶـ ﹶﺬ ﹶﻛ ﺮ
ﺙ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ﺤ ﺪ ﹸ
ﻓﻴﺨﺮﺝ ﺑﻼ ﺇﺫﻧﻪ .ﻋ ﻦ ﹶﺃﺑِﻲ ﹶﻗﺘﺎ ﺩﺓﹶ،ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻌﻪ،ﻳ
ﻀ ﹸﻞ ﺍﹾﻟﹶﺄ ﻋﻤﺎﻝِ،ﹶﻓﻘﹶﺎ ﻡ ﺭ ﺟﻞﹲ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳـﺎ ﺭﺳـﻮ ﹶﻝ ﷲ ﹶﺃ ﹾﻓ
ﺠﻬﺎ ﺩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِ،ﻭﺍﹾﻟِﺈﳝﺎ ﹶﻥ ﺑِﺎ ِ ﹶﻟ ﻬ ﻢ ﹶﺃ ﱠﻥ ﺍﹾﻟ ِ
ﷲ »:ﻧﻌـﻢِ،ﺇ ﹾﻥ ﺖ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِ،ﺗ ﹶﻜ ﱠﻔ ﺮ ﻋﻨﻲ ﺧﻄﹶﺎﻳﺎﻱ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺖ ِﺇ ﹾﻥ ﹸﻗِﺘ ﹾﻠ
ﺍﷲِ،ﹶﺃ ﺭﹶﺃﻳ
ﻒ
ﷲ »:ﹶﻛﻴ ﺴﺐ ،ﻣ ﹾﻘِﺒ ﹲﻞ ﹶﻏﻴ ﺮ ﻣ ﺪِﺑ ٍﺮ«،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺤﺘ ِ
ﺻﺎِﺑ ﺮ ﻣ
ﺖ ﺖ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِ ،ﻭﹶﺃﻧ ﹸﻗِﺘ ﹾﻠ
ﷲ
ﷲ ﹶﺃﺗ ﹶﻜ ﱠﻔ ﺮ ﻋﻨﻲ ﺧﻄﹶﺎﻳـﺎﻱ؟ ﹶﻓﻘﹶـﺎ ﹶﻝ ﺭﺳـﻮ ﹸﻝ ﺍ ِ ﺖ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺖ ِﺇ ﹾﻥ ﹸﻗِﺘ ﹾﻠ
ﹸﻗ ﹾﻠﺖ؟« ﻗﹶﺎ ﹶﻝ:ﹶﺃ ﺭﺃﹶﻳ
ﺴﻠﹶﺎ ﻡ ﻗﹶﺎ ﹶﻝ ﻟِﻲ
ﺴﺐ ،ﻣ ﹾﻘِﺒ ﹲﻞ ﹶﻏﻴ ﺮ ﻣ ﺪِﺑﺮٍِ،ﺇﱠﻟﺎ ﺍﻟ ﺪﻳﻦ،ﻓﹶِﺈ ﱠﻥ ِﺟﺒﺮِﻳ ﹶﻞ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺤﺘ ِ
ﺖ ﺻﺎِﺑ ﺮ ﻣ »:ﻧ ﻌﻢ ،ﻭﹶﺃﻧ
١١٥
ﻚ«ﹶﺫِﻟ
ﺲ ﺍﻟﺪﺍِﺋ ﻦ ﹶﺃ ﺣ ﻖﺴِﻠ ِﻤﲔِ،ﺇ ﹾﺫ ﹶﻟﻴ ﻕ ﺍﹾﻟ ﻤ
ﺸِﺘ ﻲ:ﹶﺃﺭﺍ ﺩ ﺑِﺎﻟ ﺪﻳ ِﻦ ﻫﻨﺎ ﻣﺎ ﻳﺘ ﻌﱠﻠ ﻖ ِﺑ ِﺬ ﻣِﺘ ِﻪ ِﻣ ﻦ ﺣﻘﹸﻮ ِ
ﻗﹶﺎ ﹶﻝ ﺍﻟﺘﻮ ِﺭِﺑ
ﻱ:ﻓِﻴ ِﻪ ﺗﻨﺒِﻴـ ٍﻪ
ﻕ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺐ ﻭﺍﹾﻟﺨﺎِﺋ ِﻦ ﻭﺍﻟﺴﺎ ِﺭ ِ ﺻ ِ ﺑِﺎﹾﻟ ﻮﻋِﻴ ِﺪ ﻭﺍﹾﻟ ﻤﻄﹶﺎﹶﻟﺒ ِﺔ ِﻣﻨ ﻪ ِﻣ ﻦ ﺍﹾﻟﺠﺎﻧِﻲ ﻭﺍﹾﻟﻐﺎ ِ
ﺸﻬﺎ ﺩ ﹶﺓ ﻭ ﹶﻏﻴ ﺮ ﻫﻤﺎ ِﻣ ﻦ ﹶﺃ ﻋﻤﺎ ِﻝ ﺍﹾﻟِﺒ ﺮ ﻟﹶـﺎ ﻳ ﹶﻜﻔﱢـ ﺮ
ﺠﻬﺎ ﺩ ﻭﺍﻟ ﻕ ﺍﻟﹾﺂ ﺩ ِﻣﻴﲔ ،ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ِﻋﻠﹶﻰ ﺟﻤِﻴ ِﻊ ﺣﻘﹸﻮ ِ
ﺏ ﹸﻛﱠﻠﻬﺎ ﺖِ:ﺇﻟﱠﺎ ﺷﻬِﻴ ﺪ ﺍﹾﻟﺒﺤﺮِ،ﹶﻓِﺈﻧ ﻪ ﻳ ﻐ ِﻔ ﺮ ﹶﻟ ﻪ ﺍﻟ ﱡﺬﻧﻮ ﻕ ﺍﻟﱠﻠ ِﻪ ﹶﻗ ﹾﻠ
ﻕ ﺍﻟﹾﺂ ﺩ ِﻣﻴﲔ ،ﻭِﺇﻧﻤﺎ ﻳ ﹶﻜ ﱢﻔ ﺮ ﺣﻘﹸﻮ
ﺣﻘﹸﻮ
ﷲ ﺖ ﺭﺳـﻮ ﹶﻝ ﺍ ِ ﺚ،١١٦.ﻓ ﻌ ﻦ ﹶﺃﺑِـﻲ ﹸﺃﻣﺎﻣـ ﹶﺔ ﻗﹶـﺎ ﹶﻝ:ﺳـ ِﻤ ﻌ ﻭﺍﻟ ﺪﻳﻦ ،ﹶﻛﻤﺎ ﻭ ﺭ ﺩ ﻓِﻲ ﺣﺪِﻳ ٍ
ﻂ ﻓِﻲ ﺩ ِﻣ ِﻪ ﻓِﻲ ﺍﹾﻟﺒﺮ ،ﻭﻣﺎ ﺨِ ﺸ ﺤ ِﺮ ﹶﻛﺎﹾﻟ ﻤﺘ
ﻱ ﺍﹾﻟِﺒﺮ،ﻭﺍﹾﻟﻤﺎِﺋ ﺪ ﻓِﻲ ﺍﹾﻟﺒ
ﺤ ِﺮ ِﻣﹾﺜ ﹸﻞ ﺷﻬِﻴ ﺪ ِ
ﻳﻘﹸﻮ ﹸﻝ »:ﺷﻬِﻴ ﺪ ﺍﹾﻟﺒ
ﺾ
ﺕ ﻳﻘﹾـِﺒ ﻚ ﺍﹾﻟ ﻤ ﻮ ِﷲ ﻭ ﱠﻛ ﹶﻞ ﻣﹶﻠ ﺤ ِﺮ ﹶﻛﻘﹶﺎ ِﻃ ِﻊ ﺍﻟ ﺪﻧﻴﺎ ﻓِﻲ ﻃﹶﺎ ﻋ ِﺔ ﺍﷲِ ،ﻭِﺇ ﱠﻥ ﺍ َﺑﻴ ﻦ ﺍﹾﻟ ﻤ ﻮ ﺟﺘﻴ ِﻦ ﻓِﻲ ﺍﹾﻟﺒ
ﺏ ﹸﻛﱠﻠﻬﺎ ِﺇﻟﱠﺎ
ﺸ ﻬﺪﺍ ِﺀ ﺍﹾﻟﺒ ﺮ ﺍﻟ ﱡﺬﻧﻮ
ﺾ ﹶﺃ ﺭﻭﺍ ِﺣ ِﻬﻢ ،ﻭﻳ ﻐ ِﻔﺮِ ﻟ
ﺤﺮِ،ﹶﻓِﺈﻧ ﻪ ﻳﺘ ﻮﻟﱠﻰ ﹶﻗﺒ
ﺡ ِﺇﻟﱠﺎ ﺷ ﻬﺪﺍ َﺀ ﺍﹾﻟﺒ ﺍﹾﻟﹶﺄ ﺭﻭﺍ
١١٧
ﺏ ﹸﻛﱠﻠﻬﺎ ﻭﺍﻟ ﺪﻳ ﻦ«ﺤ ِﺮ ﺍﻟ ﱡﺬﻧﻮ ﺸ ﻬﺪﺍ ِﺀ ﺍﹾﻟﺒ
ﺴﺘ ﻐ ِﻔ ﺮ ِﻟ
ﺍﻟ ﺪﻳﻦ ،ﻭﻳ
(٢٠ﺣﻜﻢ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﻗﹶﺘﻞ ﺍﳌﺴﻠﻢ ﰒ ﺃﺳﻠﻢ ﻭﻗﹸﺘﻞ:
ﻚ ﺍﻟﱠﻠ ﻪ ِﺇﻟﹶﻰ ﺭ ﺟﹶﻠﻴ ِﻦ ﻳ ﹾﻘﺘ ﹸﻞ
ﺤ ﻀ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋ ﻨ ﻪ:ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ":ﻳ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺏ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﳉﻨ ﹶﺔ:ﻳﻘﹶﺎِﺗ ﹸﻞ ﻫﺬﹶﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ،ﹶﻓﻴ ﹾﻘﺘﻞﹸ،ﹸﺛ ﻢ ﻳﺘﻮ
ﻼ ِﻥ ﺍ ﹶ ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﺍﻵ ﺧ ﺮ ﻳ ﺪ ﺧ ﹶ
- ١١٥ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ] (١٨٨٥) - ١١٧ (١٥٠١ /٣ﺵ )ﳏﺘﺴﺐ( ﺍﶈﺘﺴﺐ ﻫﻮ ﺍﳌﺨﻠﺺ ﷲ ﺗﻌﺎﱃ)ﺇﻻ ﺍﻟﺪﻳﻦ( ﻓﻴﻪ
ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﲨﻴﻊ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ ﻭﺃﻥ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﻏﲑﳘﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻻ ﻳﻜﻔﺮ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ ﻭﺇﳕﺎ ﻳﻜﻔﺮ
ﺣﻘﻮﻕ ﺍﷲ ﺗﻌﺎﱃ[
- ١١٦ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٤٦٦ /٦
- ١١٧ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ( ٧٧١٦) (١٧٠ /٨ﺿﻌﻴﻒ
٦٣
ﻁ
ﻀ ﻤِﻨ ﻪ ﻣ ﻌﻨﻰ ﺍِﻟﺎﻧِﺒﺴﺎ ِ
ﻚ ِﺑِﺈﻟﹶﻰ ِﻟﺘ
ﺤ
ﻀ ﺸ ﻬ ﺪ،١١٨ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﻋ ﺪ
ﻱ ﻳ ﺴﺘ
ﺍﻟﻘﹶﺎِﺗﻞِ،ﹶﻓﻴ
ﺖ ِﺇﹶﻟﻴ ِﻪ ِﺑ ﻮ ﺟ ٍﻪ ﹶﻃِﻠ ٍﻖ
ﺖ ِﺇﹶﻟﻴﻪِ ،ﻭﺗ ﻮ ﺟ ﻬ
ﺴﻄﹾ
ﺖ ِﺇﻟﹶﻰ ﹸﻓﻠﹶﺎ ٍﻥ ِﺇﺫﹶﺍ ﺍﻧﺒ
ﺤ ﹾﻜ ﺿِﻭﺍﹾﻟِﺈ ﹾﻗﺒﺎﻝِ ،ﻣ ﹾﺄﺧﻮ ﹲﺫ ِﻣ ﻦ ﹶﻗ ﻮِﻟ ِﻬ ﻢ :
ﲔﻚ ﻣﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﺍﹾﻟ ﻤﺘ ﻮ ﺟ ِﻬ ﺤ
ﺿِﺤﺘ ﻤ ﹸﻞ ﹶﺃ ﹾﻥ ﻳﺮﺍ ﺩ ﻱ :ﻭﻳ
ﺽ ﻋﻨ ﻪ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺖ ﺭﺍ ٍ ﻭﹶﺃﻧ
ﺕﺼﻔﹶﺎ ِ ﺴ ﹾﻠﻄﹶﺎ ﹸﻥ ﹸﻓﻠﹶﺎﻧﺎ ِﺇﺫﹶﺍ ﹶﺃ ﻣ ﺮ ِﺑ ﹶﻘﺘِﻠ ِﻪ ﺍﻩ .ﻭﻗِﻴ ﹶﻞ :ﻫ ﻮ ِﻣ ﻦ ﺍﻟ ﺾ ﺭﻭ ِﺣﻪِ ،ﹶﻛﻤﺎ ﻳﻘﹶﺎ ﹸﻝ:ﹶﻗﺘ ﹶﻞ ﺍﻟ ﹶﻟ ﹶﻘﺒ ِ
١١٩
ﺸﺒِﻴﻪِ ،ﻭﻳﻮ ﹶﻛ ﹸﻞ ِﻋ ﹾﻠ ﻤ ﻪ ِﺇﹶﻟﻴ ِﻪ ﺳﺒﺤﺎﻧ ﻪ.
ﺕ ﻳﻨ ﺰ ﻩ ﻋ ِﻦ ﺍﻟﺘ
ﺍﹾﻟ ﻤﺘﺸﺎِﺑﻬﺎ ِ
(٢١ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﳋﻠﻔﺎﺀ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ :
ﺿ ﻲ ﺍﻟﱠﻠﻪ ﻋﻨ ﻪ ﹶﻟﻤﺎ ﹶﺃ ﻣ ﺮ ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ﺟﻨﺎ ِﺩ:ﻳﺰِﻳ ﺪ ﺑـ ﻦ
ﺼﺪﻳﻖ ،ﺭ ِ
ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋﺒﻴ ﺪﺓﹶ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﺴﻨ ﹶﺔ ﻋﻠﹶﻰ ﺟﻨﺪٍ ،ﻭﹶﺃ ﻣ ﺮ ﺹ ﻋﻠﹶﻰ ﺟﻨﺪٍ ،ﻭ ﺷ ﺮ ﺣﺒِﻴ ﹶﻞ ﺍﺑ ﻦ ﺣ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻋﻠﹶﻰ ﺟﻨﺪٍ ،ﻭ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺍﹾﻟﻌﺎ ِ
ﺸﻴ ﻌ ﻪ ﻭﻳﻮﺻِﻴﻪِ ،ﻭﻳﺰِﻳ ﺪﺝ ﻣ ﻌ ﻪ ﻳ
ﺠﻤﺎ ﻋﺔِ ،ﻭ ﺧ ﺮ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ﻋﻠﹶﻰ ﺟﻨﺪٍ،ﹸﺛ ﻢ ﺟ ﻌ ﹶﻞ ﻳﺰِﻳ ﺪ ﻋﻠﹶﻰ ﺍﹾﻟ
ﺭﺍ ِﻛﺐ ،ﻭﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﻳ ﻤﺸِﻲ ِﺇﻟﹶﻰ ﺟﻨِﺒﻪِ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺰِﻳ ﺪ:ﻳﺎ ﺧﻠِﻴ ﹶﻔ ﹶﺔ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻣﺎ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛﺐ ،ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ
ﺐ ﻫـﺬﹶﺍ ﺴ ﻚ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﻝﹶِ،ﺇﻧﻲ ﹶﺃ ﺣﺘ ِ
ﺖ ِﺑﺘﺎ ِﺭ ِﻛ ﺴ ﺖ ِﺑﺮﺍ ِﻛﺐٍ ،ﻭﹶﻟ ﺴ ﺸ ﻲ ﻣ ﻌﻚ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﹶﻟ ﹶﺃﻧ ِﺰ ﹶﻝ ﻭﹶﺃ ﻣ ِ
ﺴﻤﻮﺍ ﺨ ﹾﻄ ﻮ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ،ﻳﺎ ﻳﺰِﻳ ﺪ ِﺇﻧ ﹸﻜ ﻢ ﺳﺘ ﹾﻘ ﺪﻣﻮ ﹶﻥ ﹶﺃ ﺭﺿﺎ ﻳ ﹶﻘ ﺪ ﻡ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻓِﻴﻬﺎ ﹶﺃﹾﻟﻮﺍ ﹸﻥ ﺍﹾﻟﹶﺄ ﹾﻃ ِﻌ ﻤﺔِ،ﹶﻓ
ﺍﹾﻟ
ﻁ
ﺤﺼـﻮﺍ ﹶﺃ ﻭﺳـﺎ ﹶ ﺍﻟﱠﻠ ﻪ ِﺇﺫﹶﺍ ﹶﺃ ﹶﻛ ﹾﻠﺘﻢ،ﻭﺍ ﺣ ﻤﺪﻭ ﻩ ِﺇﺫﹶﺍ ﹶﻓ ﺮ ﹾﻏﺘﻢ،ﻳﺎ ﻳﺰِﻳﺪِ،ﺇﻧ ﹸﻜ ﻢ ﺳﺘ ﹾﻠ ﹶﻘ ﻮ ﹶﻥ ﹶﻗ ﻮﻣﺎ ﻗﹶـ ﺪ ﹶﻓ
ﺴﻴﻮﻑِ ،ﻭ ﺳﺘ ﻤﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﹶﻗ ﻮ ٍﻡ ﻓِـﻲ ﺻـﻮﺍ ِﻣ ﻊ ﺭﺀُﻭ ِﺳ ِﻬ ﻢ ﹶﻓ ِﻬ ﻲ ﻛﹶﺎﹾﻟ ﻌﺼﺎِﺋﺐِ،ﹶﻓ ﹶﻔﹶﻠﻘﹸﻮﺍ ﻫﺎ ﻣ ﻬ ﻢ ﺑِﺎﻟ
ﺿﻠﹶﺎﹶﻟِﺘ ِﻬﻢ،ﻳﺎ ﻳﺰِﻳ ﺪ ﻟﹶﺎ ﺗ ﹾﻘﺘـ ﹾﻞ
ﺴ ﻬ ﻢ ﻓِﻴﻬﺎ،ﹶﻓ ﺪ ﻋ ﻬ ﻢ ﺣﺘﻰ ﻳﻤِﻴﺘ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ﻓِﻴﻬﺎ ﻋﻠﹶﻰ ﹶﻟ ﻬﻢ،ﺍ ﺣﺘﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﺠﻤﺎﺀَ ،ﻭﻟﹶـﺎﺠﺮﺍ ﻣﹾﺜ ِﻤﺮﺍ ،ﻭﻟﹶﺎ ﺩﺍﺑ ﹰﺔ ﻋ
ﺨ ﺮﺑ ﻦ ﻋﺎ ِﻣﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷ ﺻ ِﻐﲑﺍ ،ﻭﻟﹶﺎ ﺗ ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃﺓﹰ ،ﻭﻟﹶﺎ
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ﺠﺒ ﻦ "
ﺨﻠﹰﺎ ،ﻭﻟﹶﺎ ﺗ ﻐ ﺮﹶﻗﻨﻪ ،ﻭﻟﹶﺎ ﺗ ﻐﹸﻠﻞﹾ ،ﻭﻟﹶﺎ ﺗ
ﺤ ِﺮﹶﻗ ﻦ ﻧ
ﺑ ﹶﻘ ﺮﺓﹰ ،ﻭﻟﹶﺎ ﺷﺎ ﹰﺓ ِﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﹶﻠﺔٍ ،ﻭﻟﹶﺎ ﺗ
ﺿﻮﺍ ﹸﻥ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴ ِﻪ -ﹶﻟﻤـﺎ ﺼﺪﻳ ﻖ ِ -ﺭ ﺴﻴﺐِ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﻭ ﻋ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮﻱ ،ﺣ ﺪﹶﺛﻨِﻲ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻤ
ﺹ ﻭﺷـ ﺮ ﺣﺒِﻴ ﹶﻞ ﺑـ ﻦ ﺤ ﻮ ﺍﻟﺸﺎﻡِ،ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻭ ﻋ ﻤﺮﻭ ﺑـ ﻦ ﺍﹾﻟﻌـﺎ ِ ﺵ ﻧ ﺠﻴﻮ ﺚ ﺍﹾﻟ ﺑ ﻌ ﹶ
ﺿﻮﺍ ﹸﻥ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴ ِﻪ ﻣ ﻌ ﻬ ﻢ ﻳـ ﻮ ﺩ ﻋ ﻬﻢ ،ﺣﺘﻰ ﺑﻠﹶـ ﹶﻎ ﹶﺛِﻨﻴـ ﹶﺔ
ﺴﻨﺔﹶ،ﹶﻓﹶﻠﻤﺎ ﺭ ِﻛﺒﻮﺍ ﻣﺸﻰ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ِ -ﺭ
ﺣ
- ١١٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٨٢٦) (٢٤ /٤
] ﺵ )ﻳﻀﺤﻚ ﺍﷲ( ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺮﺿﺎ ﻭﺍﻟﻘﺒﻮﻝ ﻭﺇﺟﺰﺍﻝ ﺍﻟﻌﻄﺎﺀ ﻭﻫﻮ ﻣﺜﻞ ﺿﺮﺑﻪ ﳍﺬﺍ ﺍﻟﺼﻨﻴﻊ ﺍﻟﺬﻱ ﻫﻮ ﻣﻜﺎﻥ ﺍﻟﺘﻌﺠﺐ ﻋﻨﺪ
ﺍﻟﺒﺸﺮ ﺃﻭ ﻫﻮ ﺿﺤﻚ ﻳﻠﻴﻖ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻟﻴﺲ ﻛﻀﺤﻚ ﺍﻟﺒﺸﺮ).ﻳﺘﻮﺏ ﺍﷲ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ( ﺑﺪﺧﻮﻟﻪ ﰲ ﺍﻹﺳﻼﻡ[
- ١١٩ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٤٦٦ /٦
- ١٢٠ﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ) ( ٢٣٨٣) (١٨٢ /٢ﺻﺤﻴﺢ ﻟﻐﲑﻩ
٦٤
ﺍﹾﻟ ﻮﺩﺍﻉِ،ﹸﺛ ﻢ ﺟ ﻌ ﹶﻞ ﻳﻮﺻِﻴ ِﻬ ﻢ ﻳﻘﹸﻮ ﹸﻝ :ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﺑﺘ ﹾﻘﻮﻯ ﺍﻟﱠﻠﻪِ،ﺍ ﹾﻏﺰﻭﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ،ﻗﹶﺎِﺗﻠﹸﻮﺍ ﻣ ﻦ ﹶﻛﻔﹶـ ﺮ
ﺽ ﻭﻟﹶﺎ ﺗ ﻌﺼﻮﺍ ﺴﺪﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺠﺒﻨﻮﺍ ﻭﻟﹶﺎ ﺗ ﹾﻔ ِ
ﺻ ﺮ ﺩِﻳﻨﻪ ،ﻭﻟﹶﺎ ﺗ ﻐﻠﱡﻮﺍ ﻭﻟﹶﺎ ﺗ ﻤﱢﺜﻠﹸﻮﺍ ﻭﻟﹶﺎ ﺗ ﺑِﺎﻟﱠﻠﻪِ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻧﺎ ِ
ﺙ
ﲔ ِ -ﺇ ﱠﻥ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ -ﻓﹶﺎ ﺩﻋﻮ ﻫ ﻢ ِﺇﻟﹶـﻰ ﹶﺛﻠﹶـﺎ ِ ﺸ ِﺮ ِﻛ
ﻣﺎ ﺗ ﺆ ﻣﺮﻭ ﹶﻥ ِﺑﻪِ،ﻓﹶِﺈﺫﹶﺍ ﹶﻟﻘِﻴﺘ ﻢ ﺍﹾﻟ ﻌ ﺪ ﻭ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ِﺧﺼﺎﻝٍ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺟﺎﺑﻮ ﹸﻛ ﻢ ﻓﹶﺎ ﹾﻗﺒﻠﹸﻮﺍ ِﻣﻨ ﻬ ﻢ ﻭ ﹸﻛﻔﱡﻮﺍ ﻋﻨ ﻬ ﻢ ﺍ ﺩﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﻓِﺈ ﹾﻥ ﹶﺃﺟﺎﺑﻮ ﹸﻛ ﻢ ﻓﹶﺎ ﹾﻗﺒﻠﹸﻮﺍ
ﺤ ﻮ ِﻝ ِﻣ ﻦ ﺩﺍ ِﺭ ِﻫ ﻢ ﺇِﻟﹶﻰ ﺩﺍ ِﺭ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳﻦ،ﻓﹶـِﺈ ﹾﻥ ﹶﻓ ﻌﻠﹸـﻮﺍِﻣﻨ ﻬ ﻢ ﻭ ﹸﻛﻔﱡﻮﺍ ﻋﻨ ﻬﻢ،ﹸﺛ ﻢ ﺍ ﺩﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﻟﺘ
ﻓﹶﺎ ﺧِﺒﺮﻭ ﻫ ﻢ ﹶﺃﻥﱠ ﹶﻟ ﻬ ﻢ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳﻦ ،ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣِﹾﺜ ﹶﻞ ﻣﺎ ﻋﹶﻠﻴ ِﻬﻢ،ﹶﻓِﺈ ِﻥ ﺍ ﺧﺘـﺎﺭﻭﺍ ]ﺹ[٤٧٩:
ﺠﺮِﻱ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍﻟﱠﻠ ِﻪ
ﲔ،ﻳ
ﺴِﻠ ِﻤ
ﺏ ﺍﹾﻟ ﻤ
ﺩﺍ ﺭ ﻫ ﻢ ﻋﻠﹶﻰ ﺩﺍ ِﺭ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﹶﻓﹶﺄﺧِﺒﺮﻭ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ﹶﻛﹶﺄ ﻋﺮﺍ ِ
ﺲ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﻲ ِﺀ ﻭﻟﹶﺎ ﻓِﻲ ﺍﹾﻟ ﻐﻨِﻴﻤِ ﺔ ﺷـ ﻲﺀٌ ،ﺣﺘﻰ ﻳﺠﺎﻫِـﺪﻭﺍ ﻣـ ﻊ ﺍﱠﻟﺬِﻱ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨﲔ ،ﻭﹶﻟﻴ
ﺠ ﺰﻳﺔِ،ﹶﻓِﺈ ﹾﻥ ﹶﻓ ﻌﻠﹸـﻮﺍ ﻓﹶـﺎ ﹾﻗﺒﻠﹸﻮﺍ ﺴِﻠ ِﻤﲔ ،ﻭِﺇ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳ ﺪ ﺧﻠﹸﻮﺍ ﻓِﻲ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ،ﻓﹶﺎ ﺩﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ ِ ﺍﹾﻟ ﻤ
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ِﻣﻨ ﻬﻢ ،ﻭ ﹸﻛﻔﱡﻮﺍ ﻋﻨ ﻬﻢ ،ﻭِﺇ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺳﺘﻌِﻴﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﻗﹶﺎِﺗﻠﹸﻮ ﻫ ﻢ ِ -ﺇ ﱠﻥ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ .-
ﲔ ﺑ ﻌﹶﺜ ﻪ ِﺇﻟﹶﻰ
ﷲ ﻋﻨ ﻪ ﹶﺃ ﻣ ﺮ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮِﻟﻴ ِﺪ ِﺣ
ﺿ ﻲ ﺍ ُ
ﺼﺪﻳﻖ ،ﺭ ِ ﻭ ﻋ ﻦ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴﺮِ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﺹﺤ ِﺮ ﺏ"ﹶﺃ ﹾﻥ ﻳ ﺪ ﻋ ﻮ ﻫ ﻢ ِﺑ ِﺪﻋﺎﻳ ِﺔ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ ،ﻭﻳﻨﺒﹶﺌ ﻬ ﻢ ﺑِﺎﱠﻟﺬِﻱ ﹶﻟ ﻬ ﻢ ﻓِﻴ ِﻪ ﻭ ﻋﹶﻠﻴ ِﻬﻢ ،ﻭﻳ
ﻣ ِﻦ ﺍ ﺭﺗ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺮ ِ
ﻚ ِﻣﻨﻪِ،ﺑﹶﺄﻧ ﻪ ِﺇﻧﻤﺎ
ﺱ ﹸﻛﱢﻠﻬِﻢ،ﹶﺃ ﺣ ﻤ ِﺮ ِﻫ ﻢ ﻭﹶﺃ ﺳ ﻮ ِﺩ ِﻫﻢ،ﻛﹶﺎ ﹶﻥ ﻳ ﹾﻘﺒ ﹸﻞ ﹶﺫِﻟ ﻋﻠﹶﻰ ﻫﺪﺍ ﻫﻢ،ﹶﻓ ﻤ ﻦ ﹶﺃﺟﺎﺑ ﻪ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﻕ ِﺇﳝﺎﻧ ﻪ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺻ ﺪ
ﺏ ﺍﹾﻟ ﻤ ﺪ ﻋ ﻮ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈﺳﻠﹶﺎﻡِ ،ﻭ ﷲ ﻋﻠﹶﻰ ﺍﹾﻟِﺈﳝﺎ ِﻥ ﺑِﺎﷲِ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﺟﺎ ﻳﻘﹶﺎِﺗ ﹸﻞ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﺑِﺎ ِ
ﺠﺒ ﻪ ِﺇﻟﹶﻰ ﻣﺎ ﺩﻋﺎ ﻩ ِﺇﹶﻟﻴ ِﻪ ﻣِـ ﻦ ﺍﹾﻟِﺈﺳـﻠﹶﺎ ِﻡ ﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻫ ﻮ ﺣﺴِﻴﺒﻪ ،ﻭ ﻣ ﻦ ﹶﻟ ﻢ ﻳ ِ ﻋﹶﻠﻴ ِﻪ ﺳﺒِﻴﻞﹲ ،ﻭﻛﹶﺎ ﹶﻥ ﺍ ُ
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ِﻣ ﻤ ﻦ ﻳ ﺮ ِﺟ ﻊ ﻋﻨ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﹶﻠ ﻪ "
ﺤ ﻮ ﺍﻟﺸﺎ ِﻡ ﻳﺰِﻳ ﺪ ﺑـ ﻦ
ﺠﻨﻮ ﺩ ﻧ
ﺚ ﺍﹾﻟ
ﷲ ﻋﻨ ﻪ ﹶﻟﻤﺎ ﺑ ﻌ ﹶ
ﺿ ﻲ ﺍ ُﺴﻴﺐِ،ﹶﺃﻥﱠ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺭ ِ ﻭ ﻋ ﻦ ﺳﻌِﻴ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ﻤ
ﺴﻨﺔﹶ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﺭ ِﻛﺒﻮﺍ ﻣﺸﻰ ﹶﺃﺑﻮ ﺑﻜﹾـ ٍﺮ ﻣـ ﻊ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎﻥﹶ ،ﻭ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺍﹾﻟﻌﺎﺹِ ،ﻭ ﺷ ﺮ ﺣﺒِﻴ ﹶﻞ ﺍﺑ ﻦ ﺣ
ﹸﺃ ﻣﺮﺍ ِﺀ ﺟﻨﻮ ِﺩ ِﻩ ﻳ ﻮ ﺩ ﻋ ﻬ ﻢ ﺣﺘﻰ ﺑﹶﻠ ﹶﻎ ﹶﺛِﻨﻴ ﹶﺔ ﺍﹾﻟ ﻮﺩﺍﻉِ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﺧﻠِﻴ ﹶﻔ ﹶﺔ ﺭﺳﻮ ِﻝ ﺍﷲِ،ﹶﺃﺗ ﻤﺸِـﻲ ﻭﻧﺤـ ﻦ
ﷲ ".ﺛﹸـ ﻢ ﺟ ﻌـ ﹶﻞ
ﻱ ﻫـ ِﺬ ِﻩ ﻓِـﻲ ﺳـِﺒﻴ ِﻞ ﺍ ِ ـﺎ ﺐ ﺧ ﹶﻄـ ﺭ ﹾﻛﺒـﺎﻥﹲ؟ ﹶﻓﻘﹶـﺎ ﹶﻝ":ﺇِﻧـﻲ ﹶﺃ ﺣﺘﺴِـ
- ١٢١ﺍﻷﻣﻮﺍﻝ ﻻﺑﻦ ﺯﳒﻮﻳﻪ ) ( ٧٥٩)(٤٧٨ /٢ﺻﺤﻴﺢ ﻟﻐﲑﻩ
ﺚ
ﺠ ﺮﺓِ ،ﻳﻘﹸﻮ ﹸﻝِ:ﺇ ﹾﻥ ﹶﻟ ﻢ ﻳﻬﺎ ِﺟﺮﻭﺍ ،ﹶﻓ ﻬﺬﹶﺍ ﺣﺪِﻳ ﹸ ﺏ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﺍﹾﻟ ِﻬ
ﺤ ﻮﻟﹸﻮﺍ ،ﻳ ﻌﻨِﻲ ِﻣﻦ ،ﺩﺍ ِﺭ ﺍﻟﺘ ﻌ ﺮ ِ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋﺒﻴ ٍﺪ:ﹶﻗ ﻮﹸﻟ ﻪ:ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳﺘ
ﺤ ﻖ ﺑِﺎﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﻭﻳﻌِﻴﻨ ﻬ ﻢ ﻋﻠﹶﻰ ِﺟﻬﺎ ِﺩ ﻋ ﺪ ﻭ ِﻫ ﻢ ﻭﻳﺠﺎ ِﻣ ﻌ ﻬ ﻢ ﻓِﻲ
ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭﹶﺃ ﻣ ﺮ ﻩ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﻲﺀِ ،ﹶﺃﻧ ﻪ ﹶﻟ ﻢ ﻳ ﺮ ِﻟ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ﹾﻠ
ﲔ ﻓِﻴ ِﻪ ﺷ ﺮﻛﹶﺎ ُﺀ
ﺴِﻠ ِﻤ
ﺏ ﹶﺃﻧ ﻪ ﺭﺃﹶﻯ ﹶﺃ ﱠﻥ ﹸﻛ ﱠﻞ ﺍﹾﻟ ﻤ
ﺨﻄﱠﺎ ِ
ﺱ ﻋ ﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
ﹸﺃﻣﻮ ِﺭ ِﻫ ﻢ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﻲ ِﺀ ﻭﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﺣﻘﺎ ﹸﺛ ﻢ ﺭﻭﻯ ﺍﻟﻨﺎ
- ١٢٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ) ( ١٦٨٤٩)(٣٤٩ /٨ﺻﺤﻴﺢ ﻟﻐﲑﻩ
٦٥
ﷲ
ﷲ ﹶﻓﻘﹶﺎِﺗﻠﹸﻮﺍ ﻣ ﻦ ﹶﻛﻔﹶـ ﺮ ﺑِﺎﷲِ،ﻓﹶـِﺈ ﱠﻥ ﺍ َ
ﻳﻮﺻِﻴ ِﻬﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ":ﺃﹸﻭﺻِﻴ ﹸﻜ ﻢ ِﺑﺘ ﹾﻘﻮﻯ ﺍﷲِ،ﺍ ﹾﻏﺰﻭﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ
ﺴﺪﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭﺽِ ،ﻭﻟﹶـﺎ ﺗ ﻌﺼـﻮﺍ ﻣـﺎ ﺠﺒﻨﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﹾﻔ ِ
ﺻ ﺮ ﺩِﻳﻨﻪ ،ﻭﻟﹶﺎ ﺗ ﻐﻠﱡﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﻐ ِﺪﺭﻭﺍ ،ﻭﻟﹶﺎ ﺗ ﻧﺎ ِ
ﺙ ِﺧﺼﺎﻝٍ،ﹶﻓِﺈ ﹾﻥ ﻫـ ﻢ ﷲ ﻓﹶﺎ ﺩﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﹶﺛﻠﹶﺎ ِﲔ ِﺇ ﹾﻥ ﺷﺎ َﺀ ﺍ ُ ﺸ ِﺮ ِﻛ
ﺗ ﺆ ﻣﺮﻭﻥﹶ،ﹶﻓِﺈﺫﹶﺍ ﹶﻟﻘِﻴﺘ ﻢ ﺍﹾﻟ ﻌ ﺪ ﻭ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒﻠﹸﻮﺍ ِﻣﻨ ﻬ ﻢ ﻭ ﹸﻛﻔﱡﻮﺍ ﻋﻨ ﻬﻢ،ﺍ ﺩﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶـﺎ ﹾﻗﺒﻠﹸﻮﺍ ﻣِـﻨ ﻬ ﻢ
ﺤ ﻮ ِﻝ ِﻣ ﻦ ﺩﺍ ِﺭ ِﻫ ﻢ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳﻦ،ﻓﹶـِﺈ ﹾﻥ ﻫـ ﻢ ﹶﻓ ﻌﻠﹸـﻮﺍ ﻭ ﹸﻛﻔﱡﻮﺍ ﻋﻨ ﻬﻢ،ﹸﺛ ﻢ ﺍ ﺩﻋﻮﻫ ﻢ ِﺇﻟﹶﻰ ﺍﻟﺘ
ﹶﻓﹶﺄ ﺧِﺒﺮﻭ ﻫ ﻢ ﹶﺃ ﱠﻥ ﹶﻟ ﻬ ﻢ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳﻦ ،ﻭِﺇ ﹾﻥ ﻫ ﻢ ﺩ ﺧﻠﹸـﻮﺍ ﻓِـﻲ
ﺠﺮِﻱ
ﺴِﻠ ِﻤﲔ،ﻳ
ﺏ ﺍﹾﻟ ﻤ
ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻭﺍ ﺧﺘﺎﺭﻭﺍ ﺩﺍ ﺭ ﻫ ﻢ ﻋﻠﹶﻰ ﺩﺍ ِﺭ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﹶﻓﹶﺄ ﺧِﺒﺮﻭ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ﹶﻛﹶﺄ ﻋﺮﺍ ِ
ﺲ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﻲ ِﺀ ﻭﺍﹾﻟ ﻐﻨﺎِﺋ ِﻢ ﺷـ ﻲ ٌﺀ ﺣﺘـﻰ
ﺽ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨﲔ ،ﻭﹶﻟﻴ ﷲ ﺍﱠﻟﺬِﻱ ﹶﻓ ﺮ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍ ِ
ﺠ ﺰﻳﺔِ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ
ﲔ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳ ﺪ ﺧﻠﹸﻮﺍ ﻓِﻲ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻓﹶﺎ ﺩﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ ِ ﺴِﻠ ِﻤ
ﻳﺠﺎ ِﻫﺪﻭﺍ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﷲ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﻓﻘﹶـﺎِﺗﻠﹸﻮ ﻫ ﻢ ِﺇ ﹾﻥ ﺷـﺎ َﺀ ﹶﻓ ﻌﻠﹸﻮﺍ ﻓﹶﺎ ﹾﻗﺒﻠﹸﻮﺍ ِﻣﻨ ﻬ ﻢ ﻭ ﹸﻛﻔﱡﻮﺍ ﻋﻨ ﻬﻢ ،ﻭِﺇ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺳﺘﻌِﻴﻨﻮﺍ ﺑِﺎ ِ
ﺠ ﺮ ﹰﺓ ﺗﹾﺜ ِﻤﺮ ،ﻭﻟﹶﺎ ﺗ ﻬ ِﺪﻣﻮﺍ ﺑﻴﻌـﺔﹰ ،ﻭﻟﹶﺎ
ﺤﺮِﹸﻗﻨﻬﺎ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘﺮﻭﺍ ﺑﻬِﻴ ﻤﺔﹰ ،ﻭﻟﹶﺎ ﺷ ﺨﻠﹰﺎ ﻭﻟﹶﺎ ﺗ
ﺍﷲُ ،ﻭﻟﹶﺎ ﺗ ﻐ ِﺮﹸﻗ ﻦ ﻧ
ﺴ ﻬ ﻢ ﻓِـﻲ ﺍﻟﺼـﻮﺍ ِﻣ ِﻊ ﺠﺪﻭ ﹶﻥ ﹶﺃ ﹾﻗﻮﺍﻣﺎ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ ﺥ ﻭﻟﹶﺎ ﺍﻟﻨﺴﺎﺀَ ،ﻭ ﺳﺘ ِ ﺸﻴﻮ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺍﹾﻟ ِﻮﹾﻟﺪﺍ ﹶﻥ ﻭﻟﹶﺎ ﺍﻟ
ﺠﺪﻭ ﹶﻥ ﺁ ﺧﺮِﻳ ﻦ ﺍﺗﺨـ ﹶﺬ ﺍﻟﺸـﻴﻄﹶﺎ ﹸﻥ ﻓِـﻲ ﺭﺀُﻭﺳِـ ِﻬ ﻢ ﺴ ﻬ ﻢ ﹶﻟﻪ ،ﻭ ﺳﺘ ِ
ﹶﻓ ﺪﻋﻮ ﻫ ﻢ ﻭﻣﺎ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
١٢٣
ﷲ ". ﺿ ِﺮﺑﻮﺍ ﹶﺃ ﻋﻨﺎﹶﻗ ﻬ ﻢ ِﺇ ﹾﻥ ﺷﺎ َﺀ ﺍ ُ
ﻚ ﻓﹶﺎ ﹶﺃ ﹾﻓﺤﺎﺻﺎ،ﹶﻓِﺈﺫﹶﺍ ﻭ ﺟ ﺪﺗ ﻢ ﺃﹸﻭﹶﻟِﺌ
ﺝ
ﺨ ﺮ ﺚ ﺟﻴﻮﺷﺎ ِﺇﻟﹶﻰ ﺍﻟﺸـﺎﻡِ،ﹶﻓ ﷲ ﻋﻨ ﻪ ﺑ ﻌ ﹶ
ﺿ ﻲ ﺍ ُ
ﺼﺪﻳ ﻖ ﺭ ِ ﺤﻴﻰ ﺑ ِﻦ ﺳﻌِﻴﺪٍ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﻭ ﻋ ﻦ ﻳ
ﻚ ﺍﹾﻟﹶﺄ ﺭﺑﺎﻉِ ،ﹶﻓ ﺰ ﻋﻤﻮﺍ ﹶﺃ ﱠﻥ ﻳﺰِﻳ ﺪ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄﺑِﻲ
ﻳ ﻤﺸِﻲ ﻣ ﻊ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎﻥﹶ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ِﻣ ﲑ ﺭﺑ ٍﻊ ِﻣ ﻦ ِﺗ ﹾﻠ
ﷲ
ﺐ ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹶﺃﻧ ِﺰ ﹶﻝ.ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﹶﺃﺑـﻮ ﺑﻜﹾـ ٍﺮ ﺭﺿِـ ﻲ ﺍ ُ ﷲ ﻋﻨ ﻪِ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛ
ﺿ ﻲ ﺍ ُ
ﺼﺪﻳ ِﻖ ﺭ ِ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﻚ
ﷲ ".ﻗﹶﺎ ﹶﻝِ":ﺇﻧـ ﻱ ﻫ ِﺬ ِﻩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺐ ﺧﻄﹶﺎ ﺴ ﺖ ِﺑﻨﺎ ِﺯ ٍﻝ ﻭﻟﹶﺎ ﹶﺃﻧﺎ ِﺑﺮﺍ ِﻛﺐٍِ،ﺇﻧﻲ ﹶﺃﺣﺘ ِ ﻋﻨ ﻪ":ﻣﺎ ﹶﺃﻧ
ﺴ ﻬ ﻢ ِﻟﱠﻠ ِﻪ ﹶﻓ ﹶﺬ ﺭ ﻫﻢ ﻭﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴـﻮﺍ ﹶﺃﻧ ﹸﻔﺴـ ﻬ ﻢ ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ ﺳﺘ ِ
ﺤﺼـﻮﺍ ﻋﻨـ ﻪ ﺏ ﻣـﺎ ﹶﻓ ﺿ ِﺮ ﺸ ﻌﺮِ،ﻓﹶﺎ
ﻁ ﺭﺀُﻭ ِﺳ ِﻬ ﻢ ِﻣ ﻦ ﺍﻟ ﺤﺼﻮﺍ ﻋ ﻦ ﹶﺃ ﻭﺳﺎ ِ ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﹶﻓ
ﹶﻟﻪ ،ﻭ ﺳﺘ ِ
ﺠﺮﺍﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﹶﻛِﺒﲑﺍ ﻫ ِﺮﻣﺎ ،ﻭﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄ ﻌ ﻦ ﺷـ
ﺸ ٍﺮ:ﻟﹶﺎ ﺗ ﹾﻘﺘﹶﻠ ﻦ ﺍ ﻣ ﺮﹶﺃﺓﹰ ،ﻭﻟﹶﺎ
ﻚ ِﺑ ﻌ
ﺴﻴﻒِ ،ﻭِﺇﻧﻲ ﻣﻮﺻِﻴ ﺑِﺎﻟ
- ١٢٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ) ( ١٨١٢٥)(١٤٥ /٩ﺻﺤﻴﺢ ﻟﻐﲑﻩ
٦٦
ﺨﻠﹰـﺎ ﻭﻟﹶـﺎ
ﺨ ﺮﺑ ﻦ ﻋﺎ ِﻣﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷﺎ ﹰﺓ ﻭﻟﹶﺎ ﺑ ِﻌﲑﺍ ِﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﻠﹶـﺔٍ ،ﻭﻟﹶﺎ ﺗﺤـ ِﺮﹶﻗ ﻦ ﻧ
ﻣﹾﺜ ِﻤﺮﺍ ،ﻭﻟﹶﺎ ﺗ
١٢٤
ﺠﺒ ﻦ ".
ﺗ ﻐ ﺮﹶﻗﻨﻪ ،ﻭﻟﹶﺎ ﺗ ﻐﹸﻠﻞﹾ ،ﻭﻟﹶﺎ ﺗ
ﷲ ﻋﻨ ﻪ ﻳﺰِﻳ ﺪ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳـ ﹾﻔﻴﺎ ﹶﻥ ِﺇﻟﹶـﻰ
ﺿ ﻲ ﺍ ُ ﺚ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺭ ِ
ﻭ ﻋ ِﻦ ﺻﺎِﻟ ﺢ ﺑ ِﻦ ﹶﻛﻴﺴﺎﻥﹶ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﺑ ﻌ ﹶ
ﺐ ﻭﹶﺃﺑـﻮ
ﷲ ﻋﻨ ﻪ ﻣ ﻌ ﻪ ﻳﻮﺻِﻴﻪِ ،ﻭﻳﺰِﻳ ﺪ ﺭﺍ ِﻛ
ﺿ ﻲ ﺍ ُ
ﺝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺭ ِ
ﺍﻟﺸﺎ ِﻡ ﻋﻠﹶﻰ ﺭﺑ ٍﻊ ِﻣ ﻦ ﺍﹾﻟﹶﺄﺭﺑﺎﻉِ ،ﺧ ﺮ
ﺖ
ﺐ ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹶﺃﻧ ِﺰ ﹶﻝ.ﹶﻓﻘﹶﺎ ﹶﻝ":ﻣﺎ ﹶﺃﻧ
ﷲ ِ،ﺇﻣﺎ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛ ﺑ ﹾﻜ ٍﺮ ﻳ ﻤﺸِﻲ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺰِﻳ ﺪ:ﻳﺎ ﺧﻠِﻴ ﹶﻔ ﹶﺔ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻱ ﻫ ِﺬ ِﻩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِ،ﻳﺎ ﻳﺰِﻳ ﺪ ِﺇﻧﻜﹸـ ﻢ ﺳـﺘ ﹾﻘ ﺪﻣﻮ ﹶﻥ ﺐ ﺧﻄﹶﺎ ﺴ ِﺑﻨﺎ ِﺯ ٍﻝ ﻭﻣﺎ ﹶﺃﻧﺎ ِﺑﺮﺍ ِﻛﺐٍِ،ﺇﻧﻲ ﹶﺃ ﺣﺘ ِ
ﷲ ﻋﻠﹶﻰ ﹶﺃ ﻭِﻟﻬﺎ،ﻭﺍ ﺣ ﻤﺪﻭ ﻩ ﻋﻠﹶﻰ ﺁ ِﺧ ِﺮﻫﺎ ،ﻭِﺇﻧ ﹸﻜ ﻢ ﺴﻤﻮﺍ ﺍ َ ﻑ ِﻣ ﻦ ﺍﻟ ﱠﻄﻌﺎﻡِ،ﹶﻓ ﺻﻨﺎ ٍِﺑﻠﹶﺎﺩﺍ ﺗ ﺆﺗ ﻮ ﹶﻥ ﻓِﻴﻬﺎ ِﺑﹶﺄ
ﺼﻮﺍ ِﻣ ِﻊ ﻓﹶـﺎﺗ ﺮﻛﹸﻮ ﻫ ﻢ ﻭﻣـﺎ ﺣﺒﺴـﻮﺍ ﻟﹶـ ﻪ ﺴ ﻬ ﻢ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﻟ ﺠﺪﻭ ﹶﻥ ﹶﺃ ﹾﻗﻮﺍﻣﺎ ﹶﻗ ﺪ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ ﺳﺘ ِ
ﺴ ﹶﺔ - ﺸﻤﺎ ِﻣ ﺸﻴﻄﹶﺎ ﹸﻥ ﻋﻠﹶﻰ ﺭﺀُﻭ ِﺳ ِﻬ ﻢ ﻣﻘﹶﺎ ِﻋ ﺪ -ﻳ ﻌﻨِﻲ ﺍﻟ ﺨ ﹶﺬ ﺍﻟ ﺠﺪﻭ ﹶﻥ ﹶﺃ ﹾﻗﻮﺍﻣﺎ ﹶﻗ ِﺪ ﺍﺗ ﺴ ﻬﻢ ،ﻭ ﺳﺘ ِﹶﺃﻧ ﹸﻔ
ﺨ ِﺮﺑﻮﺍ ﻋ ﻤﺮﺍﻧﺎ ،ﻭﻟﹶـﺎ ﻚ ﺍﹾﻟﹶﺄ ﻋﻨﺎﻕ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﹶﻛِﺒﲑﺍ ﻫ ِﺮﻣﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃﺓﹰ ،ﻭﻟﹶﺎ ﻭﻟِﻴﺪﺍ ،ﻭﻟﹶﺎ ﺗ ﺿ ِﺮﺑﻮﺍ ِﺗ ﹾﻠ
ﻓﹶﺎ
ﺨﻠﹰﺎ ،ﻭﻟﹶﺎ ﺗ ﻐ ﺮﹸﻗﻨﻪ ،ﻭﻟﹶﺎ ﺗ ﻐ ِﺪﺭ ،ﻭﻟﹶﺎ
ﺤ ِﺮﹸﻗ ﻦ ﻧ
ﺠ ﺮ ﹰﺓ ِﺇﻟﱠﺎ ِﻟﻨ ﹾﻔﻊٍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺑﻬِﻴ ﻤ ﹰﺔ ِﺇﻟﱠﺎ ِﻟﻨ ﹾﻔﻊٍ ،ﻭﻟﹶﺎ ﺗ
ﺗ ﹾﻘ ﹶﻄﻌﻮﺍ ﺷ
ﻱ ﻋﺰِﻳـ ﺰ{ ﷲ ﻗﹶـ ِﻮ ﺐ ِﺇ ﱠﻥ ﺍ َ ﺼ ﺮ ﻩ ﻭ ﺭ ﺳﹶﻠ ﻪ ﺑِﺎﹾﻟ ﻐﻴ ِ
ﷲ ﻣ ﻦ ﻳﻨ
ﺠﺒﻦ ،ﻭﻟﹶﺎ ﺗ ﻐﹸﻠﻞﹾ }،ﻭِﻟﻴ ﻌﹶﻠ ﻢ ﺍ ُ
ﺗ ﻤﱢﺜﻞﹾ ،ﻭﻟﹶﺎ ﺗ
١٢٥
ﻑ
ﺼ ﺮ ﺴﻠﹶﺎ ﻡ ".ﹸﺛ ﻢ ﺍﻧ ﻚ ﺍﻟ
ﷲ ﻭﹸﺃ ﹾﻗ ِﺮﹸﺋ ﻚﺍ َ
]ﺍﳊﺪﻳﺪ،[٢٥:ﹶﺃ ﺳﺘ ﻮ ِﺩ ﻋ
ﺤ ﺮ ِﻡ ﻫـ ِﺬ ِﻩ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻓِﻲ ﹶﺃ ﻭ ِﻝ ﻳ ﻮ ٍﻡ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺐ ﻋ ﻤﺮ ،ﺭ ِ ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺟﺮِﻳﺮٍ ،ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ :ﻭ ﺭ ِﻛ
ﺻﺮﺍ ﺭ .ﹶﻓ ﻌﺴـ ﹶﻜ ﺮ ﺑِـ ِﻪ ﺵ ِﻣ ﻦ ﺍﹾﻟﻤﺪِﻳﻨﺔِ ،ﹶﻓﻨ ﺰ ﹶﻝ ﻋﻠﹶﻰ ﻣﺎ ٍﺀ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻪِ : ﺠﻴﻮ ِ
ﺴﻨ ﹶﺔ) ١٤ﻫـ( ﻓِﻲ ﺍﹾﻟ ﺍﻟ
ﺐ
ﺤ ﺼ ﻒ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻋِﻠ ﻲ ﺑ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟﺐٍ ،ﻭﺍ ﺳﺘ ﺨﹶﻠ ﺴﻪِ ،ﻭﺍ ﺳﺘ ﻕ ِﺑﻨ ﹾﻔ ِ
ﻋﺎ ِﺯﻣﺎ ﻋﻠﹶﻰ ﹶﻏ ﺰ ِﻭ ﺍﻟﹾ ِﻌﺮﺍ ِ
ﺼﺤﺎﺑ ِﺔ ﻓِﻴﻤﺎ ﻋـ ﺰ ﻡﺠِﻠﺴﺎ ﻟِﺎﺳِﺘﺸﺎ ﺭ ِﺓ ﺍﻟ ﺼﺤﺎﺑﺔِ ،ﹸﺛ ﻢ ﻋ ﹶﻘ ﺪ ﻣ ﺕ ﺍﻟ ﻣ ﻌ ﻪ ﻋﹾﺜﻤﺎ ﹶﻥ ﺑ ﻦ ﻋﻔﱠﺎ ﹶﻥ ِﻭﺳﺎﺩﺍ ِ
ﺼﻠﹶﺎ ﹶﺓ ﺟﺎ ِﻣ ﻌ ﹲﺔ .ﻭﹶﻗ ﺪ ﹶﺃ ﺭ ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﻋِﻠﻲ،ﹶﻓ ﹶﻘ ِﺪ ﻡ ِﻣ ﻦ ﺍﹾﻟ ﻤﺪِﻳﻨﺔِ،ﹸﺛ ﻢ ﺍ ﺳﺘﺸـﺎ ﺭ ﻫﻢ،
ﻱِ :ﺇ ﱠﻥ ﺍﻟ ﻋﹶﻠﻴﻪِ ،ﻭﻧﻮ ِﺩ
ﺏ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻌﺮﺍﻕِِ ،ﺇﻟﱠﺎ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣﻤِ ﻦ ﺑ ﻦ ﻋ ﻮﻑٍ ،ﹶﻓِﺈﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﻟﹶـ ﻪِ :ﺇﻧـﻲ ﹶﻓ ﹸﻜﱡﻠ ﻬ ﻢ ﻭﺍﹶﻓ ﹶﻘ ﻪ ﻋﻠﹶﻰ ﺍﻟ ﱠﺬﻫﺎ ِ
ﺚ
ﲔ ﻓِﻲ ﺳﺎِﺋ ِﺮ ﹶﺃ ﹾﻗﻄﹶﺎ ِﺭ ﺍﹾﻟﹶﺄ ﺭﺽِ ،ﻭِﺇﻧﻲ ﹶﺃﺭﻯ ﹶﺃ ﹾﻥ ﺗﺒﻌـ ﹶ ﺴِﻠ ِﻤ ﻒ ﺍﹾﻟ ﻤ ﻀ ِﻌ ﺕ ﹶﺃ ﹾﻥ ﺗ ﺴ ﺮ ﹶﺃ ﺧﺸﻰ ِﺇ ﹾﻥ ﹸﻛ ِ
ﻱ ﺍﺑـ ِﻦ ﺱ ِﻋﻨ ﺪ ﹶﺫﻟِـﻚ ،ﻭﺍ ﺳﺘﺼـ ﻮﺑﻮﺍ ﺭﹾﺃ ﺖ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ.ﹶﻓﹶﺄ ﺭﹶﻓﹶﺄ ﻋ ﻤ ﺮ ﻭﺍﻟﻨﺎ
ﺭ ﺟﻠﹰﺎ ،ﻭﺗ ﺮ ِﺟ ﻊ ﹶﺃﻧ
ﺚ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻌﺮﺍﻕِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻗ ﺪ ﻭ ﺟ ﺪﺗ ﻪ.ﻗﹶﺎ ﹶﻝ :ﻭ ﻣ ﻦ ﻫ ﻮ؟ ﻗﹶﺎ ﹶﻝ:
ﻑ .ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ:ﹶﻓ ﻤ ﻦ ﺗﺮﻯ ﹶﺃ ﹾﻥ ﻧﺒ ﻌ ﹶ ﻋ ﻮ ٍ
- ١٢٤ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ) ( ١٨١٤٨)(١٥٢ /٩ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ١٢٥ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ) ( ١٨١٥٠)(١٥٣ /٩ﺻﺤﻴﺢ ﻟﻐﲑﻩ
٦٧
ﻱ.ﻓﹶﺎ ﺳﺘﺠﺎ ﺩ ﹶﻗ ﻮﹶﻟ ﻪ ﻭﹶﺃ ﺭ ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﺳ ﻌﺪٍ ،ﻓﹶـﹶﺄ ﻣ ﺮ ﻩ ﻋﻠﹶـﻰ
ﻚ ﺍﻟ ﺰ ﻫ ِﺮ
ﺍﹾﻟﹶﺄ ﺳ ﺪ ﻓِﻲ ﺑﺮﺍِﺛِﻨ ِﻪ ﺳ ﻌ ﺪ ﺑ ﻦ ﻣﺎِﻟ ٍ
ﻚ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﻗِﻴ ﹶﻞ:ﺧﺎ ﹸﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ
ﺍﹾﻟ ِﻌﺮﺍﻕِ ،ﻭﹶﺃ ﻭﺻﺎ ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺳ ﻌ ﺪ ﺑﻨِﻲ ﻭ ﻫﻴﺐٍ ،ﻟﹶﺎ ﻳ ﻐ ﺮﻧ
ﺴﻦِ ،ﻭِﺇ ﱠﻥ ﺍﻟﻠﱠـ ﻪﺤﺴﻴ ﹶﺊ ﺑِﺎﹾﻟ
ﺴﻴﺊِ ،ﻭﹶﻟ ِﻜ ﻦ ﻳ ﻤﺤﻮ ﺍﻟ ﺴﻴ ﹶﺊ ﺑِﺎﻟ
ﻭﺻﺎ ِﺣﺒ ﻪ .ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ﻤﺤﻮ ﺍﻟ
ﺕ ﺍﻟﱠﻠ ِﻪ ﺳـﻮﺍ ٌﺀ ؛
ﺱ ﺷﺮِﻳ ﹸﻔ ﻬ ﻢ ﻭ ﻭﺿِﻴ ﻌ ﻬ ﻢ ﻓِﻲ ﺫﹶﺍ ِ ﺐ ِﺇﻟﱠﺎ ِﺑﻄﹶﺎ ﻋِﺘﻪِ ،ﻓﹶﺎﻟﻨﺎ
ﺴ
ﺲ ﺑﻴﻨ ﻪ ﻭﺑﻴ ﻦ ﹶﺃ ﺣ ٍﺪ ﻧ
ﹶﻟﻴ
ﺿﻠﹸﻮ ﹶﻥ ﺑِﺎﹾﻟﻌﺎِﻓﻴ ِﺔ ﻭﻳ ﺪ ِﺭﻛﹸﻮ ﹶﻥ ﻣﺎ ﻋِﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑِﺎﻟﻄﱠﺎ ﻋﺔِ ،ﻓﹶـﺎﻧ ﹸﻈ ِﺮ ﺍﻟﹾـﹶﺄ ﻣ ﺮ ﺍﻟﱠﻠ ﻪ ﺭﺑ ﻬﻢ ،ﻭ ﻫ ﻢ ِﻋﺒﺎ ﺩﻩ ،ﻳﺘﻔﹶﺎ
ﺚ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻓﹶﺎ ﺭﹶﻗﻨﺎ ﻓﹶﺎﹾﻟ ﺰ ﻣ ﻪ ؛ ﹶﻓِﺈﻧ ﻪ ﺍﹾﻟﹶﺄ ﻣﺮ ،ﻫ ِﺬ ِﻩ ِﻋ ﹶﻈﺘِﻲ ِﺇﻳﺎﻙ،
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻣﻨ ﹸﺬ ﺑ ِﻌ ﹶ ﺍﱠﻟﺬِﻱ ﺭﹶﺃﻳ
ﻚ
ﺖ ِﻣ ﻦ ﺍﹾﻟﺨﺎ ِﺳﺮِﻳ ﻦ .ﻭﹶﻟﻤﺎ ﹶﺃﺭﺍ ﺩ ِﻓﺮﺍﹶﻗ ﻪ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪِ :ﺇﻧ ﻚ ﻭ ﹸﻛﻨ ﻂ ﻋ ﻤﹸﻠ ﺖ ﻋﻨﻬﺎ ﺣِﺒ ﹶ ِﺇ ﹾﻥ ﺗ ﺮ ﹾﻛﺘﻬﺎ ﻭ ﺭ ِﻏﺒ
ﻚ ﺧﺸـﻴ ﹸﺔ ﺍﻟﻠﱠـﻪِ، ﺠ ﻤ ﻊ ﹶﻟ ﻚ ﺗ ﻚ ﻭﻧﺎﺑ ﺼﺒ ﺮ ﻋﻠﹶﻰ ﻣﺎ ﹶﺃﺻﺎﺑ ﺼﺒ ﺮ ﺍﻟ ﺳﺘ ﹾﻘ ِﺪ ﻡ ﻋﻠﹶﻰ ﹶﺃ ﻣ ٍﺮ ﺷﺪِﻳﺪٍ،ﻓﹶﺎﻟ
ﺼﻴِﺘﻪِ ،ﻭِﺇﻧﻤﺎ ﻃﹶﺎﻋـ ﹸﺔ ﻣـ ﻦ ﺏ ﻣ ﻌ ِﺠﺘ ِﻤ ﻊ ﻓِﻲ ﹶﺃ ﻣ ﺮﻳ ِﻦ؛ﻓِﻲ ﻃﹶﺎ ﻋِﺘ ِﻪ ﻭﺍ ﺟِﺘﻨﺎ ِﺸﻴ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﺗ
ﻭﺍ ﻋﹶﻠ ﻢ ﺃﹶ ﱠﻥ ﺧ
ﺾ ﺍﻟﹾـﺂ ِﺧ ﺮﺓِ،
ﺐ ﺍﻟ ﺪﻧﻴﺎ ﻭﺑ ﻐ ِ ﺤ ﺼﻴﺎ ﹸﻥ ﻣ ﻦ ﻋﺼﺎ ﻩ ِﺑ ﺐ ﺍﻟﹾﺂ ِﺧ ﺮﺓِ ،ﻭِﺇﻧﻤﺎ ِﻋ
ﺾ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﺣ ﹶﺃﻃﹶﺎ ﻋ ﻪ ِﺑﺒ ﻐ ِ
ﺴ ﺮ ﻭ ِﻣﻨﻬﺎ ﺍﹾﻟ ﻌﻠﹶﺎِﻧﻴ ﹸﺔ ؛ ﹶﻓﹶﺄﻣﺎ ﺍﹾﻟ ﻌﻠﹶﺎِﻧﻴ ﹸﺔ ﹶﻓﹶﺄ ﹾﻥ ﻳﻜﹸـﻮ ﹶﻥ
ﺸﹸﺌﻬﺎ ﺍﻟﱠﻠ ﻪ ِﺇﻧﺸﺎﺀًِ ،ﻣﻨﻬﺎ ﺍﻟ
ﺏ ﺣﻘﹶﺎِﺋ ﻖ ﻳﻨ ِﻭِﻟ ﹾﻠ ﹸﻘﻠﹸﻮ ِ
ﺤ ﹾﻜ ﻤ ِﺔ ِﻣ ﻦ ﹶﻗ ﹾﻠِﺒ ِﻪ ﻋﻠﹶﻰ ِﻟﺴـﺎِﻧﻪِ،ﻑ ِﺑ ﹸﻈﻬﻮ ِﺭ ﺍﹾﻟ ِ ﺴ ﺮ ﹶﻓﻴ ﻌ ﺮ ﺤ ﻖ ﺳﻮﺍﺀً ،ﻭﹶﺃﻣﺎ ﺍﻟ ﺣﺎ ِﻣ ﺪ ﻩ ﻭﺫﹶﺍ ﻣ ﻪ ﻓِﻲ ﺍﹾﻟ
ﺐ
ﺤﺒﺘ ﻬﻢ ،ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ِﺇﺫﹶﺍ ﹶﺃﺣـ ﲔ ﹶﻗ ﺪ ﺳﹶﺄﻟﹸﻮﺍ ﻣ ﺤﺒﺐِ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﻨِﺒﻴ ﺤﺒ ِﺔ ﺍﻟﻨﺎﺱِ ،ﹶﻓﻠﹶﺎ ﺗ ﺰ ﻫ ﺪ ﻓِﻲ ﺍﻟﺘ ﻭِﺑ ﻤ ِ
١٢٦
ﺱ.
ﻚ ِﻋﻨ ﺪ ﺍﻟﻨﺎ ِ ﻚ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ِﺑ ﻤﻨ ِﺰﹶﻟِﺘ
ﻀﻪ ،ﻓﹶﺎ ﻋﺘِﺒ ﺮ ﻣﻨﺰِﹶﻟﺘ ﺾ ﻋﺒﺪﺍ ﺑ ﻐ
ﻋﺒﺪﺍ ﺣﺒﺒﻪ ،ﻭِﺇﺫﹶﺍ ﹶﺃﺑ ﻐ
- ١٢٦ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ ) (٦١٣ /٩ﻭﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ = ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ﻭﺍﳌﻠﻮﻙ ،ﻭﺻﻠﺔ ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ )(٤٨٣ /٣
٦٨
א (א -+
4
دא
א
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ﺣﻜﻢ ﺍﳋﺪﻋﺔ ﻭﺍﻟﻜﺬﺏ ﰲ ﺍﳊﺮﺏ:
ﳚﻮﺯ ﰲ ﺍﳊﺮﺏ ﺍﳋﺪﺍﻉ ﻭﺍﻟﻜﺬﺏ ﻣﻦ ﺃﺟﻞ ﺗﻀﻠﻴﻞ ﺍﻟﻌﺪﻭ،ﺑﺸﺮﻁ ﺃﻻ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻧﻘـﺾ
ﻋﻬﺪ،ﺃﻭ ﺇﺧﻼﻝ ﺑﺄﻣﺎﻥ.
ﻭﻣﻦ ﺍﳋﺪﺍﻉ ﺃﻥ ﻳﻮﻫﻢ ﺍﻟﻌﺪﻭ ﺑﺄﻥ ﺟﻨﻮﺩ ﺍﳌﺴﻠﻤﲔ ﻛﺜﺮﺓ ﻛﺎﺛﺮﺓ،ﻭﺃﺳﻠﺤﺘﻪ ﻗﻮﺓ ﻻ ﺗﻘﻬﺮ.
ﻭﻣﻦ ﺍﳋﺪﺍﻉ ﺃﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺃﺭﺍﺩ ﻏﺰﻭ ﺑﻠﺪ ﰲ ﺍﻟﺸﻤﺎﻝ ﻣﺜﻼﹰ،ﺃﻇﻬﺮ ﺃﻧﻪ ﻳﺮﻳﺪ ﺍﳉﻨﻮﺏ،ﻓـﺎﳊﺮﺏ
ﺧﺪﻋﺔ.
ﻭﰲ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻓﺎﺋﺪﺗﺎﻥ:
ﺍﻷﻭﱃ:ﺃﻥ ﺧﺴﺎﺋﺮ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﺭﻭﺍﺡ ﺗﻘﻞ ﺑﲔ ﺍﻟﻄﺮﻓﲔ،ﻓﺘﺤﻞ ﺍﻟﺮﲪﺔ ﳏﻞ ﺍﻟﻘﺴﻮﺓ.
ﺍﻟﺜﺎﻧﻴﺔ:ﺗﻮﻓﲑ ﻃﺎﻗﺔ ﺟﻴﺶ ﺍﳌﺴﻠﻤﲔ ﳌﻌﺮﻛﺔ ﻻ ﲡﺪﻱ ﻓﻴﻬﺎ ﺍﳋﺪﻋﺔ.
ﺖ
ﺐ ﺑ ِﻦ ﻣﺎِﻟﻚٍ،ﻗﹶـﺎ ﹶﻝ:ﺳـ ِﻤ ﻌ ﻱ،ﻗﹶﺎ ﹶﻝ:ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹶﻛ ﻌ ِ
ﻋ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ،ﻳﻘﹸﻮ ﹸﻝ»:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻗﱠﻠﻤﺎ ﻳﺮِﻳ ﺪ ﹶﻏ ﺰ ﻭ ﹰﺓ ﻳ ﻐﺰﻭﻫﺎ ِﺇﻟﱠـﺎ ﻚ ﺭ ِ ﺐ ﺑ ﻦ ﻣﺎِﻟ ٍ ﹶﻛ ﻌ
ﺖ ﹶﻏ ﺰ ﻭ ﹸﺓ ﺗﺒﻮﻙ،ﹶﻓ ﻐﺰﺍﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺣ ﺮ ﺷﺪِﻳﺪٍ،ﻭﺍ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﺳ ﹶﻔﺮﺍ
ﻭﺭﻯ ِﺑ ﻐﻴ ِﺮﻫﺎ ،ﺣﺘﻰ ﻛﹶﺎﻧ
ﲔ ﹶﺃ ﻣ ﺮ ﻫﻢِ،ﻟﻴﺘـﹶﺄ ﻫﺒﻮﺍ ﹸﺃ ﻫﺒـ ﹶﺔ
ﺠﻠﱠـﻰ ِﻟ ﹾﻠ ﻤﺴـِﻠ ِﻤ
ﺑﻌِﻴﺪﺍ ﻭ ﻣﻔﹶﺎﺯﺍ،ﻭﺍ ﺳﺘﻘﹾﺒ ﹶﻞ ﻏﹶـ ﺰ ﻭ ﻋـ ﺪ ﻭ ﹶﻛِﺜﲑٍ،ﹶﻓ
١٢٧
ﻋ ﺪ ﻭ ِﻫﻢ ،ﻭﹶﺃ ﺧﺒ ﺮ ﻫ ﻢ ِﺑ ﻮ ﺟ ِﻬ ِﻪ ﺍﱠﻟﺬِﻱ ﻳﺮِﻳ ﺪ«
١٢٨
ﺏ ﺧ ﺪ ﻋ ﹰﺔ«
ﳊ ﺮ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ،ﻗﹶﺎ ﹶﻝ »:ﺳﻤﻰ ﺍﻟﻨِﺒ ﻲ ﺍ ﹶ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺏ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ،ﻗﹶﺎ ﹶﻝ:ﻗﹶـﺎ ﹶﻝ ﺍﻟﻨﺒِـ ﻲ »:ﺍﳊﹶـ ﺮ
ﻭ ﻋ ﻦ ﻋ ﻤﺮٍﻭ ،ﺳ ِﻤ ﻊ ﺟﺎِﺑ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺭ ِ
١٢٩
ﺧ ﺪ ﻋ ﹲﺔ«
- ١٢٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] ( ٢٩٤٨)(٤٨ /٤ﺵ )ﻗﻠﻤﺎ( ﻗﻞ ﻓﻌﻞ ﻣﺎﺽ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻣﺎ ﻭﻣﻌﻨﺎﻩ ﻗﻠﻴﻞ).ﻣﻔﺎﺯﺍ( ﺍﳌﻮﺿﻊ
ﺍﳌﻬﻠﻚ ﲰﻲ ﺑﺬﻟﻚ ﺗﻔﺎﺅﻻ ﺑﺎﻟﻔﻮﺯ ﻭﺍﻟﺴﻼﻣﺔ).ﻓﺠﻠﻰ( ﺃﻇﻬﺮﻩ).ﻟﻴﺘﺄﻫﺒﻮﺍ( ﻟﻴﺴﺘﻌﺪﻭﺍ).ﺃﻫﺒﺔ ﻋﺪﻭﻫﻢ( ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻼﺯﻡ ﳌﻼﻗﺎﺓ
ﻋﺪﻭﻫﻢ).ﺑﻮﺟﻬﻪ( ﲜﻬﺘﻪ ﺍﻟﱵ ﻳﺮﻳﺪ[
- ١٢٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٢٩)(٦٤ /٤
- ١٢٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٣٠٣٠)(٦٤ /٤ﻭﻫﻮ ﻣﺘﻮﺍﺗﺮ
٦٩
ﺾ
ﻒ ﺍﺗ ﹶﻔ ﻖ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻓِﻴـ ِﻪ ﻧﻘﹾـ
ﺏ ﹶﻛﻴ
ﺤ ﺮ ِ
ﻉ ﻣ ﻊ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻓِﻲ ﺍﹾﻟ
ﺨﺪﺍ ِ
ﻭﺍﺗ ﹶﻔﻘﹸﻮﺍ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ﺍﹾﻟ ِ
ﻱِ:ﺇﻧﻤـﺎﺏ ﻓِﻲ ﹶﺛﻠﹶﺎﹶﺛ ِﺔ ﹶﺃ ﺷﻴﺎ َﺀ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ﱠﻄﺒـ ِﺮ
ﺚ ﺟﻮﺍ ﺯ ﺍﹾﻟ ﹶﻜ ِﺬ ِ ﺤﺪِﻳ ِ
ﺻ ﺢ ﻓِﻲ ﺍﹾﻟ ﻋ ﻬﺪٍ،ﹶﺃ ﻭ ﹶﺃﻣﺎﻥٍ ،ﻭﹶﻗ ﺪ
ﺏ ﺍﹾﻟ ﻤﻌﺎﺭِﻳﺾ ،ﻭ ﺣﻘِﻴ ﹶﻘﺘ ﻪ ﻟﹶﺎ ﺗﺠﻮﺯ،ﻭﺍﻟﻈﱠـﺎ ِﻫ ﺮ ِﺇﺑﺎﺣـ ﹸﺔ ﺣﻘِﻴﻘﹶـ ِﺔ ﺤ ﺮ ِﺏ ﻓِﻲ ﺍﹾﻟ ﻳﺠﻮ ﺯ ِﻣ ﻦ ﺍﹾﻟ ﹶﻜ ِﺬ ِ
١٣٠
ﻀ ﹸﻞﺾ ﹶﺃ ﹾﻓ
ﺍﹾﻟ ﹶﻜﺬِﺏِ،ﹶﻟ ِﻜ ﻦ ﺍﻟِﺎ ﹾﻗِﺘﺼﺎ ﺭ ﻋﻠﹶﻰ ﺍﻟﺘ ﻌﺮِﻳ ِ
ﺖ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ِﻦ
ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎﺏٍ،ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﺣ ﻤ ﻴ ﺪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ﻋ ﻮﻑٍ،ﹶﺃ ﱠﻥ ﹸﺃ ﻣ ﻪ ﹸﺃ ﻡ ﹸﻛ ﹾﻠﺜﹸﻮ ٍﻡ ِﺑﻨ
ﺖ
ﺕ ﺍﹾﻟﹸﺄ ﻭﻝِ،ﺍﻟﻠﱠﺎﺗِﻲ ﺑﺎﻳ ﻌ ﻦ ﺍﻟﻨِﺒ ﻲ ،ﹶﺃ ﺧﺒ ﺮﺗـﻪ،ﹶﺃﻧﻬﺎ ﺳـ ِﻤ ﻌ ﺖ ِﻣ ﻦ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮﺍ ِ ﹶﺃﺑِﻲ ﻣ ﻌﻴﻂٍ ،ﻭ ﹶﻛﺎﻧ
ﺼِﻠ ﺢ ﺑﻴ ﻦ ﺍﻟﻨﺎﺱِ ،ﻭﻳﻘﹸﻮ ﹸﻝ ﺧﻴـﺮﺍ ﻭﻳﻨﻤِـﻲ ﺏ ﺍﱠﻟﺬِﻱ ﻳ ﺲ ﺍﹾﻟ ﹶﻜﺬﱠﺍ ﷲ ،ﻭ ﻫ ﻮ ﻳﻘﹸﻮ ﹸﻝ»:ﹶﻟﻴ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺏ ِﺇﻟﱠـﺎ ﻓِـﻲ ﺱ ﻛﹶـ ِﺬ ﺺ ﻓِﻲ ﺷ ﻲ ٍﺀ ِﻣﻤﺎ ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻨﺎ ﺏ :ﻭﹶﻟ ﻢ ﹶﺃ ﺳ ﻤ ﻊ ﻳ ﺮ ﺧ
ﺧﻴﺮﺍ« ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ِﺷﻬﺎ ٍ
١٣١
ﺚ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ﺯ ﻭ ﺟﻬﺎ
ﺚ ﺍﻟ ﺮ ﺟ ِﻞ ﺍ ﻣ ﺮﹶﺃﺗ ﻪ ﻭ ﺣﺪِﻳ ﹸ
ﺡ ﺑﻴ ﻦ ﺍﻟﻨﺎﺱِ ،ﻭ ﺣﺪِﻳ ﹸ ﺻﻠﹶﺎ ﺤ ﺮﺏ،ﻭﺍﹾﻟِﺈ ﺙ:ﺍﹾﻟ
ﹶﺛﻠﹶﺎ ٍ
ﻕ ﹶﻃﹶﻠﺒـﺎ ﺼ ﺪ ِ ﻀ ﹶﻄ ﺮ ﺍﹾﻟِﺈﻧﺴﺎ ﹸﻥ ﻓِﻴﻬﺎ ِﺇﻟﹶﻰ ِﺯﻳﺎ ﺩ ِﺓ ﺍﹾﻟ ﹶﻘ ﻮ ِﻝ ﻭ ﻣﺠﺎ ﻭ ﺯ ِﺓ ﺍﻟ
ﺨﻄﱠﺎِﺑ ﻲ :ﻫ ِﺬ ِﻩ ﹸﺃﻣﻮ ﺭ ﹶﻗ ﺪ ﻳ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﺴ ِﲑ ﻣِ ﻦ ﺍﹾﻟِﺈ ﹾﻓﺴﺎ ِﺩ ِﻟﻤﺎ ﻳ ﺆ ﻣ ﹸﻞ ﻓِﻴ ِﻪﺾ ﺍﹾﻟﹶﺄ ﺣﻮﺍ ِﻝ ﻓِﻲ ﺍﹾﻟﻴ ِ ﺺ ﻓِﻲ ﺑ ﻌ ِ ﻀ ﺮﺭِ،ﻭﹶﻗ ﺪ ﺭ ﺧ ﺴﻠﹶﺎ ﻣ ِﺔ ﻭ ﺩ ﹾﻓﻌﺎ ﻟِﻠ
ﻟِﻠ
ﺡ ﺑﻴ ﻦ ﺍﹾﺛﻨﻴ ِﻦ ﻫ ﻮ ﹶﺃ ﹾﻥ ﻳﻨ ِﻤ ﻲ ِﻣ ﻦ ﹶﺃ ﺣ ِﺪ ِﻫﻤﺎ ِﺇﻟﹶﻰ ﺻﺎ ِﺣِﺒ ِﻪ ﺻﻠﹶﺎ ِ ﺏ ﻓِﻲ ﺍﹾﻟِﺈ ﺻﻠﹶﺎﺡِ،ﻓﹶﺎﹾﻟ ﹶﻜ ِﺬ ﺍﹾﻟ ﹶﻜِﺜ ﲑ ِﻣ ﻦ ﺍﹾﻟِﺈ
ﺏ ﹶﺃ ﹾﻥ ﺤ ﺮ ِﺏ ﻓِﻲ ﺍﹾﻟ ﺻﻠﹶﺎﺡ،ﻭﺍﹾﻟ ﹶﻜ ِﺬ ﻚ ﺍﹾﻟِﺈ ﺧﻴﺮﺍ ﻭﻳﺒِﻠ ﻐ ﻪ ﺟﻤِﻴﻠﹰﺎ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺳ ِﻤ ﻌ ﻪ ِﻣﻨ ﻪ ﻳﺮِﻳ ﺪ ِﺑ ﹶﺬِﻟ
ﻱ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲﺻﺤﺎﺑ ﻪ ﻭﻳﻜِﻴ ﺪ ِﺑ ِﻪ ﻋ ﺪ ﻭﻩ ،ﻭﹶﻗ ﺪ ﺭ ِﻭ ﺙ ِﺑﻤﺎ ﻳ ﹶﻘﻮﻱ ِﺑ ِﻪ ﹶﺃ ﺤ ﺪ ﹶﺴ ِﻪ ﹸﻗ ﻮ ﹰﺓ ﻭﻳﺘ
ﻳ ﹾﻈ ِﻬ ﺮ ِﻣ ﻦ ﻧ ﹾﻔ ِ
ﺏ ﺍﻟ ﺮ ﺟ ِﻞ ﺯ ﻭ ﺟﺘ ﻪ ﻫـ ﻮ ﹶﺃ ﹾﻥ ﻳﻌِـ ﺪﻫﺎ ﻭﻳ ﻤﻨﻴﻬـﺎ ﺏ ﺧ ﺪ ﻋ ﹲﺔ« " ،ﻭﹶﺃﻣﺎ ﹶﻛ ِﺬ ﺤ ﺮ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ» ":ﺍﹾﻟ
ﺼﹸﻠ ﺢ ِﺑ ِﻪ ﺧﹸﻠ ﹸﻘﻬﺎ.ﻗﹶـﺎ ﹶﻝﺤﺒﺘﻬﺎ ﻭﻳ ﺻ ﻚ ﺴﺘ ِﺪ ﱘ ِﺑ ﹶﺬِﻟ
ﺴ ِﻪ ﻳ
ﺤﺒ ِﺔ ﹶﺃﻛﹾﹶﺜ ﺮ ِﻣﻤﺎ ﻓِﻲ ﻧ ﹾﻔ ِ
ﻭﻳ ﹾﻈ ِﻬ ﺮ ﹶﻟﻬﺎ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﻚ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ
ﺿﻴ ﻪ ِﺑ ﹶﺬِﻟ
ﺤِﻨ ِﻪ ِﻟﻴ ﺮ ِ
ﻑ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ِﻡ ﻭﹶﻟ
ﺤ ﺮ ِ ﺳ ﹾﻔﻴﺎ ﹸﻥ ﺑ ﻦ ﻋﻴﻴﻨ ﹶﺔ:ﹶﻟ ﻮ ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﺍ ﻋﺘ ﹶﺬ ﺭ ِﺇﻟﹶﻰ ﺭ ﺟ ٍﻞ ِﺑ
ﺚ ﹶﺃﺣـ ِﺪ ﺚ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ﺯ ﻭ ﺟﻬﺎ ﻓِﻲ ﻣ ﻌﻨـﻰ ﺣـﺪِﻳ ِ ﺚ ﺍﻟ ﺮﺟِ ﻞ ﺍ ﻣ ﺮﹶﺃﺗﻪ ،ﻭ ﺣﺪِﻳ ﹸ
ﻛﹶﺎ ِﺫﺑﺎ ،ﻭﹶﻗ ﻮﹸﻟ ﻪ :ﻭ ﺣﺪِﻳ ﹸ
١٣٢
ﺙ.
ﺴﺘﻘِﻴ ﻢ ﻣﻌﺎ ِﺇﻟﱠﺎ ﻓِﻲ ﹶﺛﻠﹶﺎ ٍ
ﺍﻟ ﺰ ﻭ ﺟ ﻴ ِﻦ ﺍﻟﹾﺂ ﺧ ﺮ ِﻟﻴ
ﻧﻮﻡ ﺍﺎﻫﺪ ﲜﻮﺍﺭ ﺳﻼﺣﻪ:
ﺿ ﻲ ﺍﻟﱠﻠﻪ ﻋﻨ ﻬﻤﺎ،ﹶﺃﻧ ﻪ ﹶﻏﺰﺍ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﻗﺒ ﹶﻞ ﻧﺠـﺪٍ،ﹶﻓﹶﻠﻤﺎ ﹶﻗﻔﹶـ ﹶﻞ
ﻋﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺭ ِ
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻗ ﹶﻔﻞﹶ ﻣ ﻌﻪ،ﹶﻓﹶﺄ ﺩ ﺭ ﹶﻛﺘ ﻬ ﻢ ﺍﻟﻘﹶﺎِﺋﹶﻠ ﹸﺔ ﻓِﻲ ﻭﺍ ٍﺩ ﹶﻛِﺜ ِﲑ ﺍﻟ ِﻌﻀﺎﻩِ،ﹶﻓﻨ ﺰ ﹶﻝ ﺭﺳـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ
- ١٣٠ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٣٥ /٦
- ١٣١ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٦٠٥) - ١٠١(٢٠١١ /٤
- ١٣٢ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣١٥١ /٨
٧٠
ﺖ ﺳ ﻤ ﺮ ٍﺓ ﻭ ﻋﱠﻠ ﻖ ِﺑﻬﺎ ﺳﻴ ﹶﻔﻪ ،ﻭِﻧ ﻤﻨﺎ
ﺤ
ﺠﺮِ،ﹶﻓﻨ ﺰ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺗ
ﺸ
ﺴﺘ ِﻈﻠﱡﻮ ﹶﻥ ﺑِﺎﻟ
ﺱ ﻳ
ﻕ ﺍﻟﻨﺎ
ﻭﺗ ﹶﻔ ﺮ
ﻁ ﻋﻠﹶـ ﻲﻧ ﻮ ﻣﺔﹰ،ﹶﻓِﺈﺫﹶﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻳ ﺪﻋﻮﻧﺎ ،ﻭِﺇﺫﹶﺍ ِﻋﻨ ﺪ ﻩ ﹶﺃ ﻋﺮﺍِﺑﻲ،ﹶﻓﻘﹶـﺎ ﹶﻝِ ":ﺇ ﱠﻥ ﻫـﺬﹶﺍ ﺍ ﺧﺘـ ﺮ ﹶ
ﻼﺛﹰﺎ
ﺖ:ﺍﻟﱠﻠﻪ -،ﹶﺛ ﹶ
ﻚ ِﻣﻨﻲ؟ ﹶﻓ ﹸﻘ ﹾﻠ
ﺻ ﹾﻠﺘﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﻳ ﻤﻨ ﻌ
ﺖ ﻭ ﻫ ﻮ ﻓِﻲ ﻳ ِﺪ ِﻩ
ﺳﻴﻔِﻲ ،ﻭﹶﺃﻧﺎ ﻧﺎِﺋﻢ،ﻓﹶﺎ ﺳﺘﻴ ﹶﻘ ﹾﻈ
١٣٣
ﺲ" "-ﻭﹶﻟ ﻢ ﻳﻌﺎِﻗﺒ ﻪ ﻭ ﺟﹶﻠ
ﻑ
ﻱِ :ﻣ ﻦ ﹶﺃ ِﺫﻳﺘِﻲ،ﻓﹶﺎﹾﻟ ِﻔ ﻌ ﹸﻞ ﻋﻠﹶﻰ ﺣﻘِﻴ ﹶﻘِﺘ ِﻪ ﻭﺍﹾﻟ ﻤﻀـﺎ
ﻚ ِﻣﻨﻲ( ؟ ﹶﺃ ﻱ:ﺍﹾﻟﹶﺄ ﻋﺮﺍِﺑ ﻲ ) ﻣ ﻦ ﻳ ﻤﻨ ﻌ )ﻗﹶﺎ ﹶﻝ( ﹶﺃ ِ
ﺱ ﺍﹾﻟﺒﻠﱠﺎﻏﹶـ ِﺔ :ﻭﻣِـ ﻦﻚ ِﻣﻨﻲ.ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﹶﺃﺳﺎ ِ ﺤﻤِﻴ ﻱ ﻣ ﻦ ﻳ ﻣ ﹶﻘ ﺪ ﺭ.ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ :-ﹶﺃ
ﻱ:ﺍﻟﻠﱠـ ﻪ ﻳ ﻤﻨ ﻌﻨِـﻲ ﻋﻠﹶـﻰ ﺖ:ﺍﻟﱠﻠ ﻪ( ﹶﺃ ِﺤﻤِﻴ ِﻪ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻀﺎ ﻡ )ﹶﻓ ﹸﻘ ﹾﻠ ﻱ:ﻳ ﺠﺎ ﺭ ﹶﺃ ﺍﹾﻟ ﻤﺠﺎ ِﺯ ﹸﻓﻠﹶﺎ ﹲﻥ ﻳ ﻤﻨ ﻊ ﺍﹾﻟ
ﺱ{ﻚ ﻣِـ ﻦ ﺍﻟﻨـﺎ ِ ﺼ ﻤ ِﺔ ﺍﹾﻟ ﻤ ﻮﻋﻮ ﺩ ِﺓ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ﺳﺒﺤﺎﻧ ﻪ}:ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻌﺼِـ ﻤ
ﺤﻘِﻴ ﹶﻘ ِﺔ ﹶﺃ ﻭ ﻧ ﹶﻈﺮﺍ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻌ
ﺍﹾﻟ
ﺠﻠﹶﺎﹶﻟ ِﺔ ﺣﺎﹶﻟ ﹶﺔﻆ ﺍﹾﻟ ﺚ ﹶﻟ ﹾﻔ ِ
ﺐ ﺗﹾﺜﻠِﻴ ﹸ ﺤ ﺴﺘ
ﺙ ﻣﺮﺍﺕٍ ،ﻭِﻓﻴ ِﻪ ِﺇﳝﺎ ٌﺀ ِﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﻳ ﻱ:ﹶﺛﻠﹶﺎ ﹶ ]ﺍﳌﺎﺋﺪﺓ) [٦٧:ﹶﺛﻠﹶﺎﺛﹰﺎ(.ﹶﺃ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ِﻪ ﻱ:ﺍﻟﻨِﺒ ﻲ - ﺲ( ﹶﺃ ِ ﻱ:ﺍﹾﻟﹶﺄ ﻋﺮﺍِﺑ ﻲ ) ﻭ ﺟﹶﻠ ﺍﻟِﺎ ﺳِﺘﻐﺎﹶﺛ ِﺔ ﻭﺍﻟِﺎ ﺳِﺘﻌﺎﻧ ِﺔ ) ﻭﹶﻟ ﻢ ﻳﻌﺎِﻗﺒ ﻪ( ﹶﺃ ِ
ﺖ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ ﻤﻨﺎﺩﺍ ِﺓ
ﻀﻴ ﹸﺔ ﻭﹶﻗ ﻌ
ﺤﺘ ﻤ ﹸﻞ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻘ ِﺠﻌﺎ،ﹸﺛ ﻢ ﻳ ﻀ ﹶﻄ ِ
ﻭ ﺳﱠﻠ ﻢ -ﺑ ﻌ ﺪ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎِﺋﻤﺎ ﹶﺃ ﻭ ﻣ
ﻕ ﺍﹾﻟﻌـﺎ ﺩﺓِ ،ﻭﻳ ﻤ ِﻜ ﻦ ﹶﺃ ﹾﻥ ﺗﻜﹸـﻮ ﹶﻥ ﺑﻌـ ﺪﻫﺎ ﹶﻓﻨـﺎﺩﺍ ﻫ ﻢ ِﻟﻴـ ِﺮﻳ ﻬ ﻢ ﹶﻓﹶﺄ ﺧﺒ ﺮ ﻫ ﻢ ِﺑﻤﺎ ﻭﹶﻗ ﻊ ِﻣﻦ ﺧـ ﺮ ِ
١٣٤
ﺠ ﺰﺓﹶ،ﻭﺍﹾﻟﹶﺄ ﻭ ﹸﻝ ﹶﺃ ﹾﻇ ﻬﺮ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ.
ﺍﹾﻟ ﻤ ﻌ ِ
ﻋﺪﻡ ﻗﺘﻞ ﻏﲑ ﺍﳌﻘﺎﺗﻠﲔ:
ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ،ﻭﻫﻮ ﻳﻌﻢ ﻤﺎ -ﺃﻱ ﺑﺎﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ -ﻛﻞ ﺍﻟﻨﺎﺱ ﰲ ﺣﺎﻟﺔ
ﺍﻟﺴﻠﻢ،ﻭﰲ ﺣﺎﻟﺔ ﺍﳊﺮﺏ،ﺇﻻ ﻣﻦ ﺣﺎﺭﺏ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ﻓﺈﻥ ﻣﻦ ﺍﻟﻌﺪﻝ -ﺣﻴﻨﺌﺬ -ﰲ ﺣﻘﻪ
ﺃﻥ ﻳﻨﺎﻝ ﺟﺰﺍﺀﻩ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺍﳋﺰﻱ ﻭﺍﻟﻌﺬﺍﺏ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ):ﺃﻻ ﺗﻘﺘﻠﻮﺍ ﻗﻮﻣﹰﺎ ﻧﻜﺜﻮﺍ
ﺸﻮﻢ ﻓﺎﷲ ﺃﺣﻖ ﺃﻥ ﲣﺸﻮﻩ ﺇﻥ ﺨﺃﳝﺎﻢ،ﻭﳘﹼﻮﺍ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺮﺳﻮﻝ ﻭﻫﻢ ﺑﺪﺀﻭﻛﻢ ﺃﻭﻝ ﻣﺮﺓ،ﹶﺃﺗ
ﻒ ﺻﺪﻭﺭ ﻗﻮﻡﺸ ِﺨﺰِﻫﻢ،ﻭﻳﻨﺼﺮﻛﻢ ﻋﻠﻴﻬﻢ،ﻭﻳ
ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ.ﻗﺎﺗﻠﻮﻫﻢ ﻳﻌﺬﱢﻢ ﺍﷲ ﺑﺄﻳﺪﻳﻜﻢ،ﻭﻳ
ﺏ ﺍﷲ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻭﺍﷲ ﻋﻠﻴﻢ ﺣﻜﻴﻢ( ]ﺍﻟﺘﻮﺑﺔ-١٣: ﻆ ﻗﻠﻮﺑِﻬﻢ،ﻭﻳﺘﻮ
ﻣﺆﻣﻨﲔ ﻭﻳﺬﹾﻫﺐ ﻏﻴ ﹶ
.[١٥
- ١٣٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] ( ٢٩١٠) (٣٩ /٤ﺵ )ﻗﺒﻞ ﳒﺪ( ﻧﺎﺣﻴﺘﻬﺎ ﻭﻫﻲ ﻣﺎ ﺑﲔ ﺍﳊﺠﺎﺯ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﻣﻨﻬﺎ ﺍﳌﺪﻳﻨﺔ
ﻭﺍﻟﻄﺎﺋﻒ).ﻗﻔﻞ( ﺭﺟﻊ).ﺍﻟﻘﺎﺋﻠﺔ( ﺍﻟﻨﻮﻡ ﻭﻗﺖ ﺍﻟﻈﻬﲑﺓ).ﺍﻟﻌﻀﺎﻩ( ﺷﺠﺮ ﻋﻈﻴﻢ ﻟﻪ ﺷﻮﻙ).ﲰﺮﺓ( ﺷﺠﺮﺓ).ﺃﻋﺮﺍﰊ( ﻫﻮ ﻏﻮﺭﺙ
ﺑﻦ ﺍﳊﺎﺭﺙ).ﺍﺧﺘﺮﻁ( ﺳﻞ).ﺻﻠﺘﺎ( ﻣﺼﻠﺘﺎ ﺑﺎﺭﺯﺍ ﻭﻣﺴﺘﻮﻳﺎ[
- ١٣٤ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣٣٢٧ /٨
٧١
ﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﻻ ﻳﻘﺎﺗﻞ ﺍﳌﺴﻠﻤﲔ،ﻛﺎﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﳓﻮﻫﻢ ﻓﺈﻥ ﻗﺘﻠﻬﻢ ﻳﻌﺘﱪ ﻇﻠﻤﹰﺎ
ﻭﺍﻋﺘﺪﺍﺀ ﻻ ﻳﺮﺿﺎﻩ ﺍﷲ،ﻭﻗﺪ ﻭﺭﺩ ﺑﺬﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ،ﻭﻃﺒﻘﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺣﺮﻭﻢ.
ﺐ ﺍﹾﻟ ﻤ ﻌﺘﺪِﻳ ﻦ
ﺤ
ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﻗﹶﺎِﺗﻠﹸﻮﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻘﹶﺎِﺗﻠﹸﻮﻧ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﺗ ﻌﺘﺪﻭﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻟﺎ ﻳ ِ
{ ]ﺍﻟﺒﻘﺮﺓ.[١٩٠:
ﺖ ﻓِﻲ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﺑِﺎﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭﻟﹶﺎ
ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ”:ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ”:ﻭﻗﺎِﺗﻠﹸﻮﺍ” ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳ ﹸﺔ ﹶﺃ ﻭ ﹸﻝ ﺁﻳ ٍﺔ ﻧ ﺰﹶﻟ
ﺠ ﺮ ِﺓ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ”:ﺍ ﺩﹶﻓ ﻊ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ﻲ ﺤﻈﹸﻮﺭﺍ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ ِﻬ ﻑ ﻓِﻲ ﹶﺃ ﱠﻥ ﺍﹾﻟ ِﻘﺘﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ﻣ ِﺧﻠﹶﺎ
ﺠ ﺮ ﻫ ﻢﺻ ﹶﻔ ﺢ"]ﺍﳌﺎﺋﺪﺓ [١٣:ﻭﻗﻮﻟﻪ”:ﻭﺍ ﻫ ﻒ ﻋﻨ ﻬ ﻢ ﻭﺍ ﺴ ﻦ"]ﻓﺼﻠﺖ [٣٤:ﻭﻗﻮﻟﻪ”:ﻓﹶﺎ ﻋ ﹶﺃ ﺣ
ﺼﻴ ِﻄ ٍﺮ”]ﺍﻟﻐﺎﺷﻴﺔ [٢٢:ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣﹾﺜﹶﻠ ﻪ ﺖ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺑ ﻤ ﺴ ﻫﺠﺮﹰﺍ ﺟﻤِﻴﻠﹰﺎ”]ﺍﳌﺰﻣﻞ [١٠:ﻭﻗﻮﻟﻪ”:ﹶﻟ
ِﻣﻤﺎ ﻧ ﺰ ﹶﻝ ِﺑ ﻤ ﱠﻜ ﹶﺔ .ﹶﻓﹶﻠﻤﺎ ﻫﺎ ﺟ ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﹸﺃ ِﻣ ﺮ ﺑِﺎﹾﻟ ِﻘﺘﺎ ِﻝ ﹶﻓﻨ ﺰ ﹶﻝ”:ﻭﻗﺎِﺗﻠﹸﻮﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻳ ﻦ
ﺖ ﻓِﻲ ﺼﺪﻳ ِﻖ ﹶﺃ ﱠﻥ ﹶﺃ ﻭ ﹶﻝ ﺁﻳ ٍﺔ ﻧ ﺰﹶﻟ ﻱ ﻋ ﻦ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﺲ ﻭ ﹶﻏﻴ ﺮ ﻩ .ﻭ ﺭ ِﻭ
ﻳﻘﺎِﺗﻠﹸﻮﻧ ﹸﻜ ﻢ”ﻗﹶﺎﹶﻟ ﻪ ﺍﻟ ﺮﺑِﻴ ﻊ ﺑ ﻦ ﹶﺃﻧ ٍ
ﺍﹾﻟ ِﻘﺘﺎ ِﻝ”:ﹸﺃ ِﺫ ﹶﻥ ِﻟﱠﻠﺬِﻳ ﻦ ﻳﻘﺎﺗﻠﹸﻮ ﹶﻥ ِﺑﹶﺄﻧ ﻬ ﻢ ﹸﻇِﻠﻤﻮﺍ”]ﺍﳊﺞ.[٣٩:ﻭﺍﹾﻟﹶﺄ ﻭ ﹸﻝ ﹶﺃ ﹾﻛﹶﺜ ﺮ ،ﻭﹶﺃ ﱠﻥ ﺁﻳ ﹶﺔ ﺍﹾﻟِﺈ ﹾﺫ ِﻥ ِﺇﻧﻤﺎ
ﺝﻚ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺧ ﺮ ﲔ ،ﻭ ﹶﺫِﻟ
ﺸ ِﺮ ِﻛ
ﺖ ﰲ ﺍﻟﻘﺘﺎﻝ ﻋﺎﻣﺔ ﳌﻦ ﻓﺎﺗﻞ ﻭِﻟ ﻤ ﻦ ﹶﻟ ﻢ ﻳﻘﹶﺎِﺗ ﹾﻞ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻧ ﺰﹶﻟ
ﺴ ﻤ ﻲ ﺤ ﺪﻳِﺒﻴ ﹸﺔ ﺍ ﺳ ﻢ ِﺑﹾﺌ ٍﺮ،ﹶﻓ
ﺏ ﻣ ﱠﻜ ﹶﺔ -ﻭﺍﹾﻟ ﺤ ﺪﻳِﺒﻴ ﹶﺔ ِﺑ ﹸﻘ ﺮ ِ
ﺻﺤﺎِﺑ ِﻪ ِﺇﻟﹶﻰ ﻣ ﱠﻜ ﹶﺔ ِﻟ ﹾﻠ ﻌ ﻤ ﺮ ِﺓ ،ﹶﻓﹶﻠﻤﺎ ﻧ ﺰ ﹶﻝ ﺍﹾﻟ
ﻣ ﻊ ﹶﺃ
ﺤ ﺪﻳِﺒﻴ ِﺔ
ﺖ ،ﻭﹶﺃﻗﹶﺎ ﻡ ﺑِﺎﹾﻟ ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﻋ ِﻦ ﺍﹾﻟﺒﻴ ِ ﺼ ﺪ ﻩ ﺍﹾﻟ ﻤ ﻚ ﺍﹾﻟِﺒﹾﺌ ِﺮ -ﹶﻓ ﺿ ﻊ ﺑِﺎ ﺳ ِﻢ ِﺗ ﹾﻠ ﻚ ﺍﹾﻟ ﻤ ﻮ ِﹶﺫِﻟ
ﺨﻠﹶﻰ ﹶﻟ ﻪ ﻣ ﱠﻜ ﹸﺔ ﻓِﻲ ﺍﹾﻟﻌﺎ ِﻡ ﻚ ﹶﻛﻤﺎ ﺟﺎ َﺀ ،ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗ ﺷ ﻬﺮﺍ،ﹶﻓﺼﺎﹶﻟﺤﻮ ﻩ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻳ ﺮ ِﺟ ﻊ ِﻣ ﻦ ﻋﺎ ِﻣ ِﻪ ﹶﺫِﻟ
ﲔ ،ﻭ ﺭ ﺟ ﻊ ِﺇﻟﹶﻰ ﺸ ﺮ ِﺳِﻨ ﺴﺘ ﹾﻘِﺒ ِﻞ ﹶﺛﻠﹶﺎﹶﺛ ﹶﺔ ﹶﺃﻳﺎ ٍﻡ ،ﻭﺻﺎﹶﻟﺤﻮ ﻩ ﻋﻠﹶﻰ ﹶﺃﻟﱠﺎ ﻳﻜﹸﻮ ﹶﻥ ﺑﻴﻨ ﻬ ﻢ ِﻗﺘﺎ ﹲﻝ ﻋ ﺍﹾﻟ ﻤ
ﺴِﻠﻤﻮ ﹶﻥ ﹶﻏ ﺪ ﺭ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭ ﹶﻛ ِﺮﻫﻮﺍ ﻑ ﺍﹾﻟ ﻤ
ﺠ ﻬ ﺰ ِﻟ ﻌ ﻤ ﺮ ِﺓ ﺍﹾﻟ ﹶﻘﻀﺎ ِﺀ ،ﻭﺧﺎ
ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ.ﹶﻓﹶﻠﻤﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﻗﹶﺎِﺑ ٍﻞ ﺗ
ﺤ ﱡﻞ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟ ِﻘﺘﺎ ﹸﻝ ِﺇ ﹾﻥ ﻗﹶﺎﺗﹶﻠ ﹸﻜ ﻢ
ﻱ ﻳ ِﺖ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳ ﹸﺔ،ﹶﺃ
ﺤﺮﺍ ِﻡ ،ﹶﻓﻨ ﺰﹶﻟ
ﺸ ﻬ ِﺮ ﺍﹾﻟ
ﺤ ﺮ ِﻡ ﻭﻓِﻲ ﺍﻟ ﺍﹾﻟ ِﻘﺘﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟ
ﺤ ﺞ ﻭِﺇﺗﻴﺎ ِﻥ ﺍﻟﺒﻴﻮﺕ ِﻣ ﻦ ﹸﻇﻬﻮ ِﺭﻫﺎ،ﹶﻓﻜﹶﺎ ﹶﻥ ﻋﹶﻠ ﻴ ِﻪ ﺼﹶﻠ ﹲﺔ ِﺑﻤﺎ ﺳﺒ ﻖ ِﻣﻦِ ﺫ ﹾﻛ ِﺮ ﺍﹾﻟ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ.ﻓﹶﺎﻟﹾﺂﻳ ﹸﺔ ﻣﺘ ِ
ﲔ”]ﺍﻟﺘﻮﺑﺔ[٥: ﺸ ِﺮ ِﻛ ﻒ ﻋﻨ ﻪ ،ﺣﺘﻰ ﻧ ﺰ ﹶﻝ”ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ
ﻒ ﻋ ﻤ ﻦ ﹶﻛ ﺴﻠﹶﺎ ﻡ ﻳﻘﹶﺎِﺗ ﹸﻞ ﻣ ﻦ ﻗﹶﺎﺗﹶﻠ ﻪ ﻭﻳ ﹸﻜ ﺍﻟ
ﺨﻬﺎ”ﻭﻗﺎِﺗﻠﹸﻮﺍ ﺴ ﺖ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳ ﹸﺔ،ﻗﹶﺎﹶﻟ ﻪ ﺟﻤﺎ ﻋ ﹲﺔ ِﻣ ﻦ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ .ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺯﻳ ٍﺪ ﻭﺍﻟ ﺮﺑِﻴ ﻊ:ﻧ ﺨ ﺴ ﹶﻓﻨ ِ
ﺱ ﻭ ﻋ ﻤ ﺮ ﺑ ﻦ ﻋ ﺒ ِﺪﺠﻤِﻴ ِﻊ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ .ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﲔ ﻛﹶﺎﱠﻓ ﹰﺔ”]ﺍﻟﺘﻮﺑﺔ [٣٦:ﹶﻓﹸﺄ ِﻣ ﺮ ﺑِﺎﹾﻟ ِﻘﺘﺎ ِﻝ ِﻟ ﺸ ِﺮ ِﻛ ﺍﹾﻟ ﻤ
ﻱ ﻗﹶﺎﺗِﻠﹸﻮﺍ ﺍﱠﻟﺬِﻳ ﻦ ﻫ ﻢ ِﺑﺤﺎﹶﻟ ِﺔ ﻣ ﻦ ﻳﻘﹶﺎِﺗﻠﹸﻮﻧ ﹸﻜ ﻢ ،ﻭﻟﹶﺎ ﺗ ﻌﺘﺪﻭﺍ ﻓِﻲ ﹶﻗﺘ ِﻞ
ﺤ ﹶﻜ ﻤ ﹲﺔ،ﹶﺃ
ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ﻭ ﻣﺠﺎ ِﻫ ﺪِ :ﻫ ﻲ ﻣ
ﺻ ﺢﺱ :ﻭ ﻫﺬﹶﺍ ﹶﺃ
ﺼﺒﻴﺎ ِﻥ ﻭﺍﻟ ﺮ ﻫﺒﺎ ِﻥ ﻭ ﺷﺒ ِﻬ ِﻬ ﻢ ،ﻋﻠﹶﻰ ﻣﺎ ﻳ ﹾﺄﺗِﻲ ﺑﻴﺎﻧ ﻪ.ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺟ ﻌ ﹶﻔ ٍﺮ ﺍﻟﻨﺤﺎ
ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ
٧٢
ﺾ
ﺚ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺭﺃﹶﻯ ﻓِﻲ ﺑ ﻌ ِ
ﺤﺪِﻳ ﹸ
ﺴﻨ ﹸﺔ ﹶﻓ
ﺴﻨ ِﺔ ﻭﺍﻟﻨ ﹶﻈ ِﺮ،ﹶﻓﹶﺄﻣﺎ ﺍﻟ
ﺍﹾﻟ ﹶﻘ ﻮﹶﻟﻴ ِﻦ ﻓِﻲ ﺍﻟ
ﺼﺒﻴﺎ ِﻥ ،ﺭﻭﺍ ﻩ ﺍﹾﻟﹶﺄِﺋ ﻤ ﹸﺔ .ﻭﹶﺃﻣﺎ ﺍﻟﻨ ﹶﻈ ﺮ
ﻚ ،ﻭﻧﻬﻰ ﻋ ﻦ ﹶﻗﺘ ِﻞ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ ﻣﻐﺎﺯِﻳ ِﻪ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻣ ﹾﻘﺘﻮﹶﻟ ﹰﺔ ﹶﻓ ﹶﻜ ِﺮ ﻩ ﹶﺫِﻟ
ﺻ ﻤ ِﺔ،ﻭﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﹶﻟﺎ
ﺐ ِﺇﻟﱠﺎ ِﻣ ﻦ ﺍﹾﺛﻨﻴ ِﻦ،ﻛﹶﺎﹾﻟ ﻤﻘﹶﺎﺗﹶﻠ ِﺔ ﻭﺍﹾﻟ ﻤﺸﺎﺗ ﻤ ِﺔ ﻭﺍﹾﻟ ﻤﺨﺎ
ﹶﻓِﺈ ﱠﻥ”ﻓﹶﺎ ﻋ ﹶﻞ”ﻟﹶﺎ ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍﹾﻟﻐﺎِﻟ ِ
ﺥ ﻭﺍﹾﻟﹸﺄ ﺟﺮﺍ ِﺀ ﹶﻓﻠﹶﺎ ﺸﻴﻮ ِ ﺼ ﺒﻴﺎ ِﻥ ﻭ ﻣ ﻦ ﹶﺃ ﺷﺒ ﻬ ﻬ ﻢ،ﻛﹶﺎﻟ ﺮ ﻫﺒﺎ ِﻥ ﻭﺍﻟ ﺰ ﻣﻨﻰ ﻭﺍﻟ
ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍﻟﻨﺴﺎ ِﺀ ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟ
ﲔ ﹶﺃ ﺭ ﺳﹶﻠ ﻪ ِﺇﹶﻟﻰ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ﻳﺰِﻳ ﺪ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ِﺣ ﺼﺪﻳ ﻖ ﺭ ِ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ .ﻭِﺑ ﻬﺬﹶﺍ ﹶﺃ ﻭﺻﻰ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﺖ: ﺻ ﻮ ﺭ ِﺳ ﻚ ﻭ ﹶﻏﻴ ﺮ ﻩ ،ﻭِﻟ ﹾﻠ ﻌﹶﻠﻤﺎ ِﺀ ﻓِﻴ ِﻬ ﻢ
ﺍﻟﺸﺎ ِﻡِ،ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﳍﺆﻻﺀ ﺃﺫﺍﺋﻪ،ﹶﺃ ﺧ ﺮ ﺟ ﻪ ﻣﺎِﻟ
ﺤﻨﻮ ﹲﻥ:ﻓِﻲ ﺣﺎﹶﻟ ِﺔ ﺍﹾﻟ ﻤﻘﹶﺎﺗﹶﻠ ِﺔ ﻭﺑ ﻌ ﺪﻫﺎِ،ﻟ ﻌﻤﻮ ِﻡ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ -ﺍﻟﻨﺴﺎ ُﺀ ِﺇ ﹾﻥ ﻗﹶﺎﺗ ﹾﻠ ﻦ ﹸﻗِﺘ ﹾﻠ ﻦ،ﻗﹶﺎ ﹶﻝ ﺳ
ﺚﺣﻴ ﹸ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻘﺎِﺗﻠﹸﻮﻧ ﹸﻜ ﻢ"”،ﻭﺍ ﹾﻗﺘﻠﹸﻮ ﻫ ﻢ ﹶﻗ ﻮِﻟ ِﻪ”:ﻭﻗﺎِﺗﻠﹸﻮﺍ ﻓِﻲ
ﹶﺛ ِﻘ ﹾﻔﺘﻤﻮ ﻫ ﻢ”]ﺍﻟﺒﻘﺮﺓ .[١٩١:ﻭِﻟ ﹾﻠ ﻤ ﺮﹶﺃ ِﺓ ﺁﺛﹶﺎ ﺭ ﻋﻈِﻴ ﻤ ﹲﺔ ﻓِﻲ ﺍﹾﻟ ِﻘﺘﺎ ِﻝِ ،ﻣﻨﻬﺎ ﺍﹾﻟِﺈ ﻣﺪﺍ ﺩ ﺑﺎﻷﻣﻮﺍﻝ،ﻭﻣﻨﻬﺎ
ﺕ ﺑِﺎﹾﻟ ِﻔﺮﺍ ِﺭ ﺕ ﻣ ﻌﻴﺮﺍ ٍ ﺕ ﻣِﺜ ﲑﺍ ٍ ﺕ ﺷﻌﻮ ِﺭ ِﻫ ﻦ ﻧﺎ ِﺩﺑﺎ ٍ ﺨ ﺮ ﺟ ﻦ ﻧﺎ ِﺷﺮﺍ ٍ
ﺍﻟﺘﺤﺮﻳﺺ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭﹶﻗ ﺪ ﻳ
ﺴ ﺮ ﻋ ِﺔ ِﺇ ﺳﻠﹶﺎ ِﻣ ِﻬ ﻦ
ﻕ ﹶﺃﻧ ﹶﻔ ﻊ ِﻟ
ﺼ ﹾﻠ ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺳ ِﺮ ﻓﹶﺎﻟِﺎ ﺳِﺘ ﺮﻗﹶﺎ
ﻚ ﻳﺒِﻴ ﺢ ﹶﻗﺘﹶﻠ ﻬ ﻦ ،ﹶﻏﻴ ﺮ ﹶﺃﻧ ﻬ ﻦ ِﺇﺫﹶﺍ ﺣ
ﻭ ﹶﺫِﻟ
ﻑ ﺍﻟ ﺮﺟﺎ ِﻝ.
ﺨﻠﹶﺎ ِ ﻭ ﺭﺟﻮ ِﻋ ِﻬ ﻦ ﻋ ﻦ ﹶﺃ ﺩﻳﺎِﻧ ِﻬ ﻦ ،ﻭﺗ ﻌ ﱡﺬ ِﺭ ِﻓﺮﺍ ِﺭ ِﻫ ﻦ ِﺇﻟﹶﻰ ﹶﺃ ﻭﻃﹶﺎِﻧ ِﻬ ﻦ ِﺑ ِ
ﻒ ﻋﹶﻠﻴ ِﻬ ﻢ،ﹶﻓِﺈ ﹾﻥﺖ ﻋ ﻦ ﹶﻗﺘ ِﻞ ﺍﻟ ﱡﺬ ﺭﻳ ِﺔ ،ﻭِﻟﹶﺄﻧ ﻪ ﻟﹶﺎ ﺗ ﹾﻜﻠِﻴ ﺼﺒﻴﺎ ﹸﻥ ﹶﻓﻠﹶﺎ ﻳﻘﹾﺘﻠﹸﻮ ﹶﻥ ﻟِﻠﻨ ﻬ ِﻲ ﺍﻟﺜﱠﺎِﺑ ِ ﺍﻟﺜﱠﺎِﻧﻴ ﹸﺔ -ﺍﻟ
ﺼِﺒ ﻲ[ ﹸﻗِﺘ ﹶﻞ. ﻗﹶﺎﺗ ﹶﻞ ]ﺍﻟ
ﺴﺘ ﺮﻗﱡﻮ ﹶﻥ،ﺑ ﹾﻞ ﻳﺘ ﺮ ﻙ ﹶﻟ ﻬ ﻢ ﻣﺎ ﻳﻌِﻴﺸﻮ ﹶﻥ ِﺑ ِﻪ ِﻣ ﻦ ﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ ،ﻭ ﻫﺬﹶﺍ ِﺇﺫﹶﺍ
ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹸﺔ -ﺍﻟ ﺮ ﻫﺒﺎ ﹸﻥ ﻟﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﻭﻟﹶﺎ ﻳ
ﺴ ﻬ ﻢ
ﺠ ﺪ ﹶﺃ ﹾﻗﻮﺍﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﺍﻧ ﹶﻔ ﺮﺩﻭﺍ ﻋ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮِ،ﻟ ﹶﻘ ﻮ ِﻝ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ِﻟﻴﺰِﻳ ﺪ ”:ﻭ ﺳﺘ ِ
ﺲﺴ ﻬ ﻢ ﹶﻟ ﻪ”ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ﻣ ﻊ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻓِﻲ ﺍﹾﻟ ﹶﻜﻨﺎِﺋ ِ ِﻟﱠﻠ ِﻪ،ﹶﻓ ﹶﺬ ﺭ ﻫ ﻢ ﻭﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﺐﺤﻨﻮ ﹲﻥ:ﻟﹶﺎ ﻳ ﻐﻴ ﺮ ﺍﻟﺘ ﺮ ﻫ
ﺝ .ﻭﻗﹶﺎ ﹶﻝ ﺳ
ﺐ ﹶﺃﻧﻬﺎ ﻟﹶﺎ ﺗﻬﺎ ِ ﺖ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﹶﻓ ﺮﻭﻯ ﹶﺃ ﺷ ﻬ ﹸﻗِﺘﻠﹸﻮﺍ .ﻭﹶﻟ ﻮ ﺗ ﺮ ﻫﺒ ِ
ﺐِ،ﻟﹶﺄﻧﻬﺎ ﺩﺍ ِﺧﹶﻠ ﹲﺔ
ﺼﺤِﻴ ﺢ ِﻋ ﻨﺪِﻱ ِﺭﻭﺍﻳ ﹸﺔ ﹶﺃ ﺷ ﻬ ﺣ ﹾﻜ ﻤﻬﺎ.ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ ﹶﺃﺑﻮ ﺑ ﹾﻜ ِﺮ ﺑ ﻦ ﺍﹾﻟ ﻌ ﺮِﺑ ﻲ”:ﻭﺍﻟ
ﺴ ﻬ ﻢ ﹶﻟ ﻪ".
ﺖ ﹶﻗ ﻮِﻟ ِﻪ ”:ﹶﻓ ﹶﺬ ﺭ ﻫ ﻢ ﻭﻣﺎ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﺤ
ﺗ
ﺼﺤِﻴ ﺢ ﹶﺃ ﹾﻥ ﺗ ﻌﺘﺒ ﺮ
ﺐ:ﻟﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ.ﻭﺍﻟ ﺤﻨﻮ ﹲﻥ:ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ .ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺣﺒِﻴ ٍ ﺍﻟﺮﺍِﺑ ﻌ ﹸﺔ -ﺍﻟ ﺰ ﻣﻨﻰ.ﻗﹶﺎ ﹶﻝ ﺳ
ﺴﺒِﻴِﻠ ِﻪ ِﻣ ﻦ ﺍﻟ ﺰﻣﺎﻧ ِﺔ ﻭﺻﺎﺭﻭﺍ ﻣﺎﻟﹰﺎ
ﹶﺃ ﺣﻮﺍﹸﻟ ﻬ ﻢ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻓﻴﻬﻢ ﺃﺫﺍﺋﻪ ﹸﻗِﺘﻠﹸﻮﺍ ،ﻭِﺇﻟﱠﺎ ﺗ ِﺮﻛﹸﻮﺍ ﻭﻣﺎ ﻫ ﻢ ِﺑ
ﺸ ﻮ ٍﺓ.
ﻋﻠﹶﻰ ﺣﺎِﻟ ِﻬ ﻢ ﻭ ﺣ
٧٣
ﺤ ﻤ ٍﺪ:ﻟﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ.ﻭﺍﱠﻟﺬِﻱ ﻋﹶﻠﻴ ِﻪ ﺟ ﻤﻬﻮ ﺭ
ﺏ ﻣ
ﻚ ﻓِﻲ ِﻛﺘﺎ ِ
ﺥ.ﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ
ﺸﻴﻮ
ﺴ ﹸﺔ -ﺍﻟ
ﺍﹾﻟﺨﺎ ِﻣ
ﻱ ﻭﻟﹶﺎ ﻣﺪﺍﹶﻓ ﻌ ٍﺔ ﹶﻓِﺈﻧ ﻪ ﻟﹶﺎ
ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ِﺀِ:ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺷﻴﺨﺎ ﹶﻛِﺒ ﲑﺍ ﻫ ِﺮﻣﺎ ﻟﹶﺎ ﻳﻄِﻴ ﻖ ﺍﹾﻟ ِﻘﺘﺎ ﹶﻝ ،ﻭﻟﹶﺎ ﻳﻨﺘﻔﹶ ﻊ ِﺑ ِﻪ ﻓِﻲ ﺭﹾﺃ ٍ
ﺠﻤﺎ ﻋ ِﺔ.ﻭﺍﻟﺜﱠﺎﻧِﻲ- ﻚ ﻭﹶﺃﺑﻮ ﺣﻨِﻴ ﹶﻔ ﹶﺔ .ﻭﻟِﻠﺸﺎِﻓ ِﻌ ﻲ ﹶﻗ ﻮﻟﹶﺎ ِﻥ:ﹶﺃ ﺣ ﺪ ﻫﻤﺎِ -ﻣﹾﺜ ﹸﻞ ﹶﻗ ﻮ ِﻝ ﺍﹾﻟ
ﻳ ﹾﻘﺘ ﹸﻞ ،ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ
ﺖ ﹶﺃﻧ ﻪ ﻒ ﹶﻟ ﻪ ﹶﻓﹶﺜﺒ ﺼﺤِﻴ ﺢ ﺍﹾﻟﹶﺄ ﻭ ﹸﻝ ِﻟ ﹶﻘ ﻮ ِﻝ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ِﻟﻴﺰِﻳ ﺪ ،ﻭﻟﹶﺎ ﻣﺨﺎِﻟ ﺐ.ﻭﺍﻟ
ﻳ ﹾﻘﺘ ﹸﻞ ﻫ ﻮ ﻭﺍﻟﺮﺍ ِﻫ
ﲔ ﺍﹾﻟ ﻌ ﺪ ﻭ ﹶﻓﻠﹶﺎ ﻳﺠﻮ ﺯ ﹶﻗﺘﹸﻠ ﻪ ﻛﹶﺎﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ،ﻭﹶﺃﻣﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻉ .ﻭﹶﺃﻳﻀﺎ ﹶﻓِﺈﻧ ﻪ ِﻣ ﻤ ﻦ ﻟﹶﺎ ﻳﻘﹶﺎِﺗ ﹸﻞ ﻭﻟﹶﺎ ﻳ ِﻌ ِﺇ ﺟﻤﺎ
ﺨﻴﺮﺍ ﺑﻴ ﻦ
ﻱ ﹶﺃ ِﻭ ﺍﹾﻟﻤﺎ ِﻝ ﹶﻓ ﻬﺬﹶﺍ ِﺇﺫﹶﺍ ﹸﺃ ِﺳ ﺮ ﻳﻜﹸﻮ ﹸﻥ ﺍﹾﻟِﺈﻣﺎ ﻡ ﻓِﻴ ِﻪ ﻣ ﺏ ﹶﺃ ِﻭ ﺍﻟ ﺮﹾﺃ ِ ﺤ ﺮ ِ ﻀ ﺮﺗ ﻪ ﺑِﺎﹾﻟ
ﺨﺸﻰ ﻣ ِﻣ ﻤ ﻦ ﺗ
ﺠ ﺰﻳ ِﺔ.
ﻕ ﹶﺃ ﻭ ﻋ ﹾﻘ ﺪ ﺍﻟ ﱢﺬ ﻣ ِﺔ ﻋﻠﹶﻰ ﹶﺃﺩﺍ ِﺀ ﺍﹾﻟ ِ
ﺴ ِﺔ ﹶﺃ ﺷﻴﺎ َﺀ:ﺍﹾﻟﻘﹶﺘ ﹸﻞ ﹶﺃ ِﻭ ﺍﹾﻟ ﻤ ﻦ ﹶﺃ ِﻭ ﺍﹾﻟ ِﻔﺪﺍ ُﺀ ﹶﺃ ِﻭ ﺍﻟِﺎ ﺳِﺘ ﺮﻗﹶﺎ
ﺧ ﻤ
ﺤ ﻤ ٍﺪ:ﻟﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ .ﻭﻗﹶﺎ ﹶﻝ ﺏ ﻣ ﻚ ﻓِﻲ ِﻛﺘﺎ ِ ﺴﻔﹶﺎ ُﺀ ،ﻭ ﻫ ﻢ ﺍﹾﻟﹸﺄ ﺟﺮﺍ ُﺀ ﻭﺍﹾﻟ ﹶﻔﻠﱠﺎﺣﻮ ﹶﻥ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﺎِﻟ ﺍﻟﺴﺎ ِﺩ ﺳ ﹸﺔ -ﺍﹾﻟ ﻌ
ﺠ ﺰﻳ ﹶﺔ.ﻭﺍﹾﻟﹶﺄ ﻭ ﹸﻝ
ﺴِﻠﻤﻮﺍ ﹶﺃ ﻭ ﻳ ﺆﺩﻭﺍ ﺍﹾﻟ ِ ﺥ ﺍﹾﻟ ِﻜﺒﺎ ﺭ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳ
ﺸﻴﻮ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ:ﻳ ﹾﻘﺘ ﹸﻞ ﺍﹾﻟ ﹶﻔﻠﱠﺎﺣﻮ ﹶﻥ ﻭﺍﹾﻟﹸﺄ ﺟﺮﺍ ُﺀ ﻭﺍﻟ
ﺤ ﻖ ِﺑﺨﺎِﻟ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ﹶﻓﻠﹶﺎ ﻳ ﹾﻘﺘ ﹾﻠ ﻦ ﺡ ﺑ ِﻦ ﺍﻟ ﺮﺑِﻴ ِﻊ )ﺍﹾﻟ ﺚ ﺭﺑﺎ ِ
ﺴﻠﹶﺎ ﻡ ﻓِﻲ ﺣﺪِﻳ ِ ﺻ ﺢِ،ﻟ ﹶﻘ ﻮِﻟ ِﻪ ﻋﹶﻠ ﻴ ِﻪ ﺍﻟ
ﹶﺃ
ﺼﺒﻮ ﹶﻥ ﲔ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ﻳﻨ ِ ﺏ:ﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻓِﻲ ﺍﻟ ﱡﺬ ﺭﻳ ِﺔ ﻭﺍﹾﻟ ﹶﻔﻠﱠﺎ ِﺣ ﺨﻄﱠﺎ ِ ﹸﺫ ﺭﻳ ﹰﺔ ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ( .ﻭﻗﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
١٣٥
ﺏ .ﻭﻛﹶﺎ ﹶﻥ ﻋ ﻤ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺣﺮﺍﺛﺎ،ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳌﻨﺬﺭ".
ﺤ ﺮ
ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟ
ﻭﻋﻠﻰ ﺿﻮﺀ ﺫﻟﻚ ﻧﻘﻮﻝ ﺍﻟﺬﻳﻦ ﻻ ﳚﻮﺯ ﻗﺘﻠﻬﻢ ﺇﺫﺍ ﱂ ﻳﺸﺎﺭﻛﻮﺍ ﰲ ﺍﻟﻘﺘﺎﻝ ﺑﻘﻮﻝ ﺃﻭ ﻓﻌﻞ ﻫﻢ:
:(١ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ.
ﺾ ﻣﻐﺎﺯِﻱ ﺍﻟﻨِﺒ ﻲ
ﺕ ﻓِﻲ ﺑ ﻌ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﹶﺃ ﺧﺒ ﺮ ﻩ:ﹶﺃ ﱠﻥ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻭ ِﺟ ﺪ
ﻋ ﻦ ﻧﺎِﻓ ٍﻊ،ﹶﺃ ﱠﻥ ﻋ ﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺭ ِ
ﺼﺒﻴﺎ ِﻥ«.١٣٦ ﻣ ﹾﻘﺘﻮﹶﻟ ﹰﺔ»،ﹶﻓﹶﺄﻧ ﹶﻜ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻗﺘ ﹶﻞ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ
ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ.
ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﺼﻌﺐ ﺑﻦ ﺟﺜﺎﻣﺔ ﻣﺎ ﻗﺪ ﻳﻔﻬﻢ ﻣﻦ ﻇﺎﻫﺮﻩ ﻣﺎ ﳜﺎﻟﻒ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬ ﻢ،ﻗﹶﺎ ﹶﻝ :ﻣ ﺮ ِﺑ ﻲ ﺍﻟﻨِﺒ ﻲ ﺑِﺎ َﻷﺑﻮﺍ ِﺀ،ﹶﺃ ﻭ ﺐ ﺑ ِﻦ ﺟﺜﱠﺎ ﻣ ﹶﺔ ﺭ ِ ﺼ ﻌ ِ ﺍﻟﺴﺎﺑﻖ،ﻓ ﻌ ِﻦ ﺍﻟ
ﺏ ِﻣ ﻦ ِﻧﺴﺎِﺋ ِﻬ ﻢ ﻭ ﹶﺫﺭﺍ ِﺭﻳ ِﻬ ﻢ ﻗﹶﺎ ﹶﻝ »:ﻫ ﻢ
ﲔ ،ﹶﻓﻴﺼﺎ
ﺸ ِﺮ ِﻛ
ِﺑ ﻮﺩﺍ ﹶﻥ ،ﻭ ﺳِﺌ ﹶﻞ ﻋ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟﺪﺍ ِﺭ ﻳﺒﻴﺘﻮ ﹶﻥ ِﻣ ﻦ ﺍ ﹸﳌ
١٣٧
ِﻣﻨ ﻬ ﻢ«
- ١٣٥ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )(٣٤٧ /٢
- ١٣٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠١٤)(٦١ /٤
- ١٣٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٣٠١٢)(٦١ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٤٥) - ٢٦(١٣٦٤ /٣
٧٤
ﺖ ِﻣ ﻦ
ﺕ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ،ﹶﻓﹶﺄﺻﺎﺑ
ﺐ ﺑ ِﻦ ﺟﺜﱠﺎ ﻣ ﹶﺔ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻗِﻴ ﹶﻞ ﹶﻟ ﻪ:ﹶﻟ ﻮ ﹶﺃ ﱠﻥ ﺧﻴﻠﹰﺎ ﹶﺃﻏﹶﺎ ﺭ
ﺼ ﻌ ِ
ﻭ ﻋ ِﻦ ﺍﻟ
١٣٨
ﺸ ِﺮ ِﻛﲔ؟ ﻗﹶﺎ ﹶﻝ »:ﻫ ﻢ ِﻣ ﻦ ﺁﺑﺎِﺋ ِﻬ ﻢ« ﹶﺃﺑﻨﺎ ِﺀ ﺍﹾﻟ ﻤ
ﺨ ٍﺔ ﻋ ﻦ ﹶﺃ ﻫ ِﻞ ﺴﻗﺎﻝ ﻗﺎﺭﻱ)":ﻗﹶﺎ ﹶﻝ :ﺳِﺌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﻋ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟ ﺪﻳﺎ ِﺭ( :ﻭﻓِﻲ ﻧ
ﺤﱠﻠ ٍﺔ ﺑِﺎ ﻋِﺘﺒﺎ ٍﺭ ﹶﺃﻧﻬﺎ
ﺖ ﻓِﻲ ﻣ ﻚ:ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﺑﹶﺄ ﻫ ِﻞ ﺍﻟ ﺪﻳﺎ ِﺭ ﹸﻛ ﱡﻞ ﹶﻗﺒِﻴﹶﻠ ٍﺔ ﺍ ﺟﺘ ﻤ ﻌ
ﺍﻟﺪﺍ ِﺭ.ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﹶﻠ ِ
ﺠﻬﻮ ِﻝ ﺣﺎ ﹲﻝ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟﺪﺍ ِﺭ ،ﻭﹶﻗ ﻮﹸﻟ ﻪِ ):ﻣ ﻦ ﺠ ﻤ ﻌﻬﺎ ﻭﺗﺪﻭ ﺭ ﺣ ﻮﹶﻟ ﻬ ﻢ )ﻳﺒِﻴﺘﻮ ﹶﻥ( :ﻫ ﻮ ﻋﻠﹶﻰ ﺻِﻴ ﻐ ِﺔ ﺍﹾﻟ ﻤ ﺗ
ﺖﻱ ﻳﺼﺎﺑﻮ ﹶﻥ ﹶﻟﻴﻠﹰﺎ ﻭﺗﺒﻴِﻴ ﲔ(:ﺣﺎ ﹲﻝ ﹸﺃ ﺧﺮﻯ ﻭ ِﻣ ﻦ ﺑﻴﺎِﻧﻴ ﹲﺔ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﻟﻄﱢﻴِﺒ ﻲ ،ﻭﻓِﻲ ﺍﻟﻨﻬﺎﻳ ِﺔ:ﹶﺃ ﺸ ِﺮ ِﻛ ﺍﹾﻟ ﻤ
ﻱ ﺑِﺎﹾﻟ ﹶﻘﺘ ِﻞ
ﺏ(:ﹶﺃ ﺼﺎ ﺕ )ﹶﻓﻴ ﺼ ﺪ ﺑِﺎﻟﱠﻠﻴ ِﻞ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﹶﺃ ﹾﻥ ﻳ ﻌﹶﻠ ﻢ ،ﹶﻓﻴ ﺆ ﺧ ﹶﺬ ﺑ ﻐﺘ ﹰﺔ ﻭ ﻫ ﻮ ﺍﹾﻟﺒﻴﺎ
ﺍﹾﻟ ﻌ ﺪ ﻭ ﻫ ﻮ ﹶﺃ ﹾﻥ ﻳ ﹾﻘ ِ
ﺼ ﺢ ﻭ ِﻫ ﻲ ﺍﻟﻨﺴﺎ ُﺀ ﺸﺪِﻳ ِﺪ ﹶﺃ ﹾﻓ ﻱ ﺑِﺎﻟﺘ ﺴِﻠ ٍﻢ:ﺍﻟ ﱠﺬﺭﺍ ِﺭ ﺡ ﻣ ﺡ ) ِﻣ ﻦ ِﻧﺴﺎِﺋ ِﻬ ﻢ ﻭ ﹶﺫﺭﺍ ِﺭﻳ ِﻬ ﻢ(:ﻓِﻲ ﺷ ﺮ ِ ﺠ ﺮ ِﻭﺍﹾﻟ
ﻱ
ﺙ )ﻗﹶﺎ ﹶﻝ :ﻫ ﻢ ِﻣﻨ ﻬ ﻢ(:ﹶﺃ ِ ﺼﺒﻴﺎ ﹸﻥ ﺍﻫـ.ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﻫﻨﺎ ﺍﹾﻟﹶﺄ ﹾﻃﻔﹶﺎ ﹸﻝ ﻭﺍﹾﻟ ِﻮﹾﻟﺪﺍ ﹸﻥ ِﻣ ﻦ ﺍﻟ ﱡﺬﻛﹸﻮ ِﺭ ﻭﺍﹾﻟِﺈﻧﺎ ِ ﻭﺍﻟ
ﺤﻤﻮ ﹲﻝ ﻋﻠﹶﻰ ﺼﺒﻴﺎ ﹸﻥ ِﻣ ﻦ ﺍﻟ ﺮﺟﺎ ِﻝ ﻳ ﻌﻨِﻲ ﹶﺃﻧ ﻬ ﻢ ﻓِﻲ ﺣ ﹾﻜ ِﻤ ِﻬ ﻢ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳﺘ ﻤﻴﺰﻭﺍ،ﻓﹶﺎﻟﻨ ﻬ ﻲ ﻣ
ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟ
ﺿ ِﺔ ﺣ ﻤﹸﻠ ﻪ ﻋﹶﻠﻰ ﺐ ﺩ ﹾﻓﻌﺎ ِﻟ ﹾﻠ ﻤﻌﺎ ﺭ ﺠ ﻆ ﻫ ﻢ ِﻣ ﻦ ﺁﺑﺎِﺋ ِﻬ ﻢ ﹶﻓﻴ ِ
ﺺ.ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ :ﻭﻓِﻲ ﹶﻟ ﹾﻔ ٍﺸﺨِﻴ ِ ﺍﻟﺘ
ﺼﻐﺎ ِﺭ
ﺼ ِﺪ ِﺇﻟﹶﻰ ﺍﻟ ﺿﺮﻭ ﺭ ﹶﺓ ﻋ ﺪ ِﻡ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭﺍﹾﻟ ﹶﻘ
ﻚ ﹶﺃ ﱠﻥ ﻓِﻴ ِﻪ ﺴﺆﺍ ﹸﻝ ﻭ ﻫ ﻢ ﺍﹾﻟ ﻤﺒﻴﺘﻮ ﹶﻥ ،ﻭ ﹶﺫِﻟ ﻣ ﻮ ِﺭ ِﺩ ﺍﻟ
ﺴﻴ ِﺔ ﻭﻣﺎ
ﺴﻤﻰ ﻓِﻲ ﻋ ﺮِﻓﻨﺎ ﺑﺎﹾﻟ ﹶﻜﺒ ِ ﺖ ﻫ ﻮ ﺍﹾﻟ ﻤ ﻚ،ﻭﺍﻟﺘﺒﻴِﻴ
ﺖ ﻳﻜﹸﻮ ﹸﻥ ﻣ ﻌ ﻪ ﹶﺫِﻟ ﺴ ِﻬ ﻢ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﻟﺘﺒﻴِﻴ
ِﺑﹶﺄﻧ ﹸﻔ ِ
ﻕ ﺍﻟﻨﺴﺎ ِﺀ ﻉ ،ﻭﻗِﻴ ﹶﻞ:ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺍ ﺳِﺘ ﺮﻗﹶﺎ ﺼﺒﻴﺎ ِﻥ ِﺇ ﺟﻤﺎ ﺍﻟ ﱠﻈ ﻦ ِﺇﻟﱠﺎ ﹶﺃﻥﱠ ﺣ ﺮ ﻣ ﹶﺔ ﹶﻗﺘ ِﻞ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ
ﺠﻮِﻳ ﺰ ﺳﺒِﻴ ِﻬ ﻢ ﻭﺍ ﺳﺘِ ﺮﻗﹶﺎِﻗ ِﻬ ﻢ ﹶﻛﻤﺎ ﹶﻟ ﻮ ﹶﺃﺗﻮﺍ ﹶﺃ ﻫﹶﻠﻬﺎ ﻧﻬﺎﺭﺍ ﺼﺒﻴﺎ ِﻥ.ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ:ﹶﺃﺭﺍ ﺩ ِﺑ ِﻪ ﺗ ﻭﺍﻟ
ﺼ ٍﺪ ﻭﺗ ﻮ ﺟ ﻪ ِﺇﻟﹶﻰ ﹶﻗﺘِﻠ ِﻪ ﻭﺣﺎ ﺭﺑﻮ ﻫ ﻢ ِﺟﻬﺎ ﺭﺍ،ﹶﺃ ﻭ ﺃﹶ ﱠﻥ ﻣ ﻦ ﹸﻗِﺘ ﹶﻞ ِﻣﻨ ﻬ ﻢ ﻓِﻲ ﹸﻇ ﹾﻠ ﻤ ِﺔ ﺍﻟﱠﻠﻴ ِﻞ ﺍﺗﻔﹶﺎﻗﹰﺎ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﹶﻗ
ﺚ ﺤ ﺮ ﺯ ﻋ ﻦ ﹶﻗﺘِﻠ ِﻬ ﻢ ﺣ ﻴ ﹸ ﺐ ﺍﻟﺘ ﺠ ﺝ ﻓِﻲ ﹶﻗﺘِﻠ ِﻪ ؛ ِﻟﹶﺄﻧ ﻬ ﻢ ؛ ﹶﺃﻳﻀﺎ ﹸﻛﻔﱠﺎ ﺭ ،ﻭِﺇﻧﻤﺎ ﻳ ِ ﹶﻓ ﻬ ﺪ ﺭ ﻟﹶﺎ ﺣ ﺮ
ﺱ ِﺑ ﺮ ﻣِﻴ ِﻬ ﻢ
ﻚ ﹶﻟ ﻮ ﺗﺘ ﺮﺳﻮﺍ ِﺑِﻨﺴﺎِﺋ ِﻬ ﻢ ﻭ ﹶﺫﺭﺍ ِﺭﻳ ِﻬ ﻢ ﹶﻟ ﻢ ﻳﺒﺎ ﹶﻝ ِﺑ ِﻬ ﻢ.ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ :ﻭﻟﹶﺎ ﺑ ﹾﺄ
ﺴ ﺮ ،ﻭِﻟ ﹶﺬِﻟ
ﻳﺘﻴ
ﺻﺒﻴﺎِﻧ ِﻬ ﻢ ،ﺳﻮﺍ ٌﺀ
ﲔ ﻭ ِ ﺴِﻠ ِﻤ ﺴِﻠ ﻢ،ﹶﺃ ﻭ ﺗﺎ ِﺟ ﺮ،ﺑ ﹾﻞ ﻭﹶﻟ ﻮ ﺗﺘ ﺮﺳﻮﺍ ِﺑﹸﺄﺳﺎﺭﻯ ﺍﹾﻟ ﻤ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻬ ﻢ ﹶﺃ ِﺳ ﲑ ﻣ
ﺼ ﺪ ﺭ ﻣﻴ ﻬ ﻢ ﻓِﻲ ﻚ ِﺇﻟﱠﺎ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻘ
ﺴِﻠﻤﻮ ﹶﻥ،ﹶﺃ ﻭ ﹶﻟ ﻢ ﻳ ﻌﹶﻠ ﻢ ﹶﺫِﻟ
ﻋِﻠﻤﻮﺍ ﹶﺃﻧﻬ ﻢ ﹶﻛﻔﱡﻮﺍ ﻋ ﻦ ﺭ ﻣِﻴ ِﻬ ﻢ ﺍﻧ ﻬ ﺰ ﻡ ﺍﹾﻟ ﻤ
ﲔ ،ﻭ ﻫ ﻮ
ﺴِﻠ ِﻤ ﻒ ﻋ ﻦ ﺭ ﻣِﻴ ِﻬ ﻢ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﹾﻟﺤﺎﹶﻟ ِﺔ ﺍﻧ ِﻬﺰﺍ ﻡ ﺍﹾﻟ ﻤ ﺱِ،ﺇﻟﱠﺎ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﹶﻜ ﺻﻮ ﺭ ِﺓ ﺍﻟﺘﺘ ﺮ ِ
] ﺵ )ﺑﺎﻷﺑﻮﺍﺀ ﺃﻭ ﺑﻮﺩﺍﻥ( ﻣﻮﺿﻌﺎﻥ ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ) .ﻳﺒﻴﺘﻮﻥ( ﻳﻐﺎﺭ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻠﻴﻞ ﻓﻼ ﻳﻌﺮﻑ ﺭﺟﻞ ﻣﻦ ﺍﻣﺮﺃﺓ.
)ﻓﻴﺼﺎﺏ( ﺑﺎﻟﻘﺘﻞ ﻭﻏﲑﻩ) .ﻫﻢ ﻣﻨﻬﻢ( ﺃﻱ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﻼ ﺣﺮﺝ ﰲ ﺇﺻﺎﺑﺘﻬﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﳐﺘﻠﻄﲔ ﻣﻌﻬﻢ ﻭﻻ ﳝﻜﻦ
ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻗﺘﻞ ﺍﻟﻜﺒﺎﺭ ﺇﻻ ﺑﻘﺘﻠﻬﻢ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻗﺘﻠﻬﻢ ﺑﻄﺮﻳﻖ ﺍﻟﻘﺼﺪ ﺇﻟﻴﻬﻢ[
- ١٣٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٤٥) - ٢٨(١٣٦٥ /٣
٧٥
ﺴ ِﻦ ﺑ ِﻦ ِﺯﻳﺎ ٍﺩ ﻓِﻴ ِﻪ
ﺤﲔ ،ﹶﻓ ِﻌﻨ ﺪ ﺍﹾﻟ
ﺴِﻠ ِﻤ
ﺐ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺴ ِﻦ ﺑ ِﻦ ِﺯﻳﺎ ٍﺩ ،ﹶﻓِﺈ ﹾﻥ ﺭﻣﻮﺍ ﻭﹸﺃﺻِﻴ
ﺤﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟ
ﺍﻟ ﺪﻳ ﹸﺔ ﻭﺍﹾﻟ ﹶﻜﻔﱠﺎ ﺭ ﹸﺓ ،ﻭ ِﻋﻨ ﺪ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻓِﻴ ِﻪ ﺍﹾﻟ ﹶﻜﻔﱠﺎ ﺭ ﹸﺓ ﹶﻗ ﻮﻟﹰﺎ ﻭﺍ ِﺣﺪﺍ ،ﻭﻓِﻲ ﺍﻟ ﺪﻳ ِﺔ ﹶﻗ ﻮﻟﹶﺎ ِﻥ.ﻭﺍﹾﻟﹶﺄ ِﺩﱠﻟ ﹸﺔ ﻣﺒﺴﻮ ﹶﻃ ﹲﺔ
ﺤ ﱡﻞ ﹶﻗﺘ ﹸﻞ
ﺴِﻠﻤﺎ،ﹶﺃ ﻭ ِﺫ ﻣﻴﺎ ﻟﹶﺎ ﻳ ِ ﺤ ﻤ ﺪِ:ﺇﺫﹶﺍ ﹶﻓﺘ ﺢ ﺍﹾﻟِﺈﻣﺎ ﻡ ﺑ ﹾﻠ ﺪ ﹰﺓ ،ﻭ ﻣ ﻌﻠﹸﻮ ﻡ ﹶﺃ ﱠﻥ ﻓِﻴﻬﺎ ﻣ
ﻓِﻲ ﺷ ﺮ ِﺣ ِﻪ.ﻗﹶﺎ ﹶﻝ ﻣ
ﺽ ﺝ ﻭﺍ ِﺣ ﺪ ِﻣ ﻦ ﻋ ﺮ ِ ﺴِﻠ ﻢ،ﹶﺃ ِﻭ ﺍﻟ ﱢﺬ ﻣ ﻲِ،ﺇﻟﱠﺎ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ :ﻭﹶﻟ ﻮ ﹸﺃ ﺧ ِﺮ
ﻚ ﺍﹾﻟ ﻤ
ﹶﺃ ﺣﺪٍ ِﻣﻨ ﻬ ﻢ ﻟِﺎ ﺣِﺘﻤﺎ ِﻝ ﹶﻛ ﻮِﻧ ِﻪ ﹶﺫِﻟ
ﺴِﻠ ِﻢ ﻓِﻲ ﺝ ﻫ ﻮ ﺫﹶﺍ ﻙ ،ﹶﻓﺼﺎ ﺭ ﻓِﻲ ﹶﻛ ﻮ ِﻥ ﺍﹾﻟ ﻤ ﺨ ﺮ ِ
ﺠﻮﺍ ِﺯ ﹶﻛ ﻮ ِﻥ ﺍﹾﻟ ﻤ ﺱ ﺣ ﱠﻞ ِﺇﺫﹶﺍ ﹸﻗِﺘﻞﹶ ﺍﹾﻟﺒﺎﻗِﻲ ِﻟ ﺍﻟﻨﺎ ِ
ﲔ .ﻭﻗﹶﺎ ﹶﻝﺴِﻠ ِﻢ ﹶﺃ ِﻭ ﺍﻟ ﱢﺬ ﻣ ﻲ ﻓِﻴ ِﻬ ﻢ ﻣ ﻌﻠﹸﻮ ﻡ ﺑِﺎﹾﻟﻴ ِﻘ ِ
ﻑ ﺍﹾﻟﺤﺎﹶﻟ ِﺔ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ﹶﻓِﺈ ﱠﻥ ﹶﻛ ﻮ ﹶﻥ ﺍﹾﻟﻤ ﺨﻠﹶﺎ ِ ﻚ ِﺑ ِﲔ ﺷ ﺍﹾﻟﺒﺎِﻗ
ﻑ.ﻗﹶﺎ ﹶﻝﻱ ﹸﻗِﺘﻠﹸﻮﺍ ،ﻭِﺇﻟﱠﺎ ﹶﻓﻔِﻴ ِﻬ ﻢ ﻭﻓِﻲ ﺍﻟ ﺮ ﻫﺒﺎ ِﻥ ِﺧﻠﹶﺎ ﺥ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻬ ﻢ ﺭﹾﺃ ﻱ:ﹶﺃﻣﺎ ﺷﻴﻮ ﺍﻟﻨ ﻮ ِﻭ
ﺐ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﹶﻗﺘﹸﻠ ﻬ ﻢ ،ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﹶﺃ ﻭﻟﹶﺎ ﺩ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﺻ ﺢ ﻓِﻲ ﻣ ﹾﺬ ﻫ ِ ﻚ ﻭﹶﺃﺑﻮ ﺣﻨِﻴ ﹶﻔ ﹶﺔ:ﻟﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ،ﻭﺍﹾﻟﹶﺄ ﻣﺎِﻟ
ﺙ
ﻍ ﹶﺛﻠﹶﺎ ﹸﺤ ﹾﻜ ِﻢ ﺁﺑﺎِﺋ ِﻬ ﻢ ،ﻭﹶﺃﻣﺎ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﹶﻓﻔِﻴ ِﻬ ﻢ ِﺇﺫﹶﺍ ﻣﺎﺗﻮﺍ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟﺒﻠﹸﻮ ِ ﺣ ﹾﻜ ﻤ ﻬ ﻢ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ﹶﻛ
١٣٩
ﺸ ﻲ ٍﺀ.ﺠ ﺰ ﻡ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺑ
ﺚ ﻟﹶﺎ ﻳ
ﺠﻨ ِﺔ،ﻭﺍﻟﺜﱠﺎﻧِﻲ ﻓِﻲ ﺍﻟﻨﺎ ِﺭ،ﻭﺍﻟﺜﱠﺎِﻟ ﹸ ﺼﺤِﻴ ﺢ ﹶﺃﻧ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﺐ.ﺍﻟ
ﻣﺬﹶﺍ ِﻫ
ﺤ ﹾﻜ ِﻢ ﻓِﻲ
ﻱ ﻓِﻲ ﺍﹾﻟ ﺤﺪِﻳﹶﺜﻴ ِﻦ ِﺑﹶﺄ ﱠﻥ ﻣﻌﻨﻰ ﹶﻗ ﻮِﻟ ِﻪ ﻫ ﻢ ِﻣﻨ ﻬ ﻢ ﹶﺃ
ﺠ ﻤ ﻊ ﺑﻴ ﻦ ﺍﹾﻟ
ﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ":ﻭﺍﹾﻟﹶﺄ ﻭﻟﹶﻰ ﺍﹾﻟ
ﻚ ﻭ ﹶﻗ ﺪﻚ ﺍﹾﻟﺤﺎﹶﻟ ِﺔ ﺍﹾﻟ ﻤﺴﺌﹸﻮ ِﻝ ﻋﻨﻬﺎ ﻭ ِﻫ ﻲ ﻣﺎ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳ ﻤ ِﻜ ﻦ ﺍﹾﻟ ﻮﺻﻮ ﹸﻝ ِﺇﻟﹶﻰ ﹶﻗﺘ ِﻞ ﺍﻟ ﺮﺟﺎ ِﻝ ِﺇﻟﱠﺎ ِﺑ ﹶﺬِﻟ ِﺗ ﹾﻠ
ﺲ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﺇﺑﺎ ﺣ ﹸﺔﻚ ،ﻭﹶﻟﻴ
ﲔ ﹶﻓِﺈﺫﹶﺍ ﹸﺃﺻِﻴﺒﻮﺍ ﻟِﺎ ﺧِﺘﻠﹶﺎ ِﻃ ِﻬ ﻢ ِﺑ ِﻬ ﻢ ﹶﻟ ﻢ ﻳ ﻤﺘِﻨ ﻊ ﹶﺫِﻟ ﺴِﻠ ِﻤ ﻒ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺧِﻴ
١٤٠
ﺴ ِﺦ" ﺼ ِﺪ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻣ ﻊ ﺍﹾﻟ ﹸﻘ ﺪ ﺭ ِﺓ ﻋﻠﹶﻰ ﺗ ﺮ ِﻛ ِﻪ ﺟ ﻤﻌﺎ ﺑﻴﻨ ﻬﻤﺎ ِﺑﺪﻭ ِﻥ ﺩ ﻋﻮﻯ ﻧ
ﹶﻗﺘِﻠ ِﻬ ﻢ ِﺑﻄﹶﺮِﻳ ِﻖ ﺍﹾﻟ ﹶﻘ
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﲢﺮﱘ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﰲ ﺍﳊﺮﺏ،ﻭﻫﻮ ﺃﻣﺮ ﳎﻤﻊ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺇﺫﺍ
ﱂ ﻳﻘﺎﺗﻠﻮﺍ ﺃﻭ ﳜﺘﻠﻄﻮﺍ ﺑﺎﻟﺮﺟﺎﻝ.ﺃﻣﺎ ﺇﺫﺍ ﻗﺎﺗﻠﺖ ﺍﳌﺮﺃﺓ ﺃﻭ ﺍﻟﺼﱯ،ﺃﻭ ﺍﺧﺘﻠﻄﻮﺍ ﺑﺎﻟﺮﺟﺎﻝ،ﻓﻴﺠﻮﺯ
ﺡ ﺑ ِﻦ ﺍﻟ ﺮﺑِﻴ ِﻊ ﺻﻴ ِﻔ ﻲ ،ﻋ ﻦ ﺟ ﺪ ِﻩ ِﺭﻳﺎ ِ
ﻗﺘﻠﻬﻢ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﳌﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺍﹾﻟ ﻤ ﺮﱠﻗ ِﻊ ﺑ ِﻦ
ﺱ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ،ﹶﻓِﺈﺫﹶﺍ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ
ﻗﹶﺎ ﹶﻝ »:ﹸﻛﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﹶﻏﺰﺍ ٍﺓ ﻭ ﻋﻠﹶﻰ ﻣ ﹶﻘ ﺪ ﻣ ِﺔ ﺍﻟﻨﺎ ِ
ﺠﺒﻮ ﹶﻥ ِﻣ ﻦ ﺧ ﹾﻠ ِﻘﻬﺎ ﹶﻗ ﺪ ﹶﺃﺻﺎﺑﺘﻬﺎ ﺍﹾﻟ ﻤ ﹶﻘ ﺪ ﻣ ﹸﺔ،ﹶﻓﹶﺄﺗﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﺠ ﻌﻠﹸﻮﺍ ﻳﺘ ﻌ
ﻣ ﹾﻘﺘﻮﹶﻟ ﹲﺔ ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ،ﹶﻓ
ﺖ ﻫ ِﺬ ِﻩ ﺗﻘﹶﺎِﺗ ﹸﻞ »،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ”:ﹶﺃ ﺩ ِﺭ ﻙ ﺧﺎِﻟﺪﺍ،ﹶﻓﻠﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﻒ ﻋﹶﻠﻴﻬﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ”:ﻫﺎ ﻩ ﻣﺎ ﻛﹶﺎﻧ ،ﹶﻓ ﻮﹶﻗ
ﹸﺫ ﺭﻳ ﹰﺔ ،ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ "،١٤١ﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ:ﻗﻮﻟﻪ”:ﻣﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺗﻘﺎﺗﻞ ﻳﺪﻝ ﻋﻠﻰ ﺃﺎ ﺇﺫﺍ ﻗﺎﺗﻠﺖ
ﻗﺘﻠﺖ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﻳﻀﹰﺎ.ﺍﻫـ.ﻭﺃﻣﺎ ﺟﻮﺍﺯ ﻗﺘﻞ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺍﺧﺘﻠﻄﺖ
- ١٣٩ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٣٦ /٦
- ١٤٠ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ﻋﻠﻰ ﺍﳌﻮﻃﺄ )(١٨ /٣
- ١٤١ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٤٧٨٩)(١١٠ /١١ﺻﺤﻴﺢ
٧٦
ﺑﺎﻟﺮﺟﺎﻝ ﺍﳌﻘﺎﺗﻠﲔ ﻓﻴﺪﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﻟﺼﻌﺐ ﺑﻦ ﺟﺜﺎﻣﺔ ﺃﻥ ﺍﻟﻨﱯ - -
ﺳﺌﻞ ﻋﻦ ﺃﻫﻞ ﺍﻟﺪﺍﺭ ﻳﺒﻴﺘﻮﻥ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﻴﺼﺎﺏ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ﻗﺎﻝ”:ﻫﻢ ﻣﻨﻬﻢ
ﺃﺧﺮﺟﻪ ﺍﻟﺴﺘﺔ،ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﺇﺫﺍ ﱂ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺮﺟﺎﻝ
١٤٢
ﺇﻻ ﺑﻘﺘﻠﻬﻢ ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ:ﻻ ﳚﻮﺯ ﻗﺘﻠﻬﻢ ﺣﱴ ﻟﻮ ﺗﺘﺮﺱ ﺃﻫﻞ ﺍﳊﺮﺏ ﻢ.
ﺼﺒﻴﺎ ِﻥ ِﺇﺫﹶﺍ
ﺤ ِﺮ ِﱘ ﹶﻗﺘ ِﻞ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ
ﺚ ﻭﺗ ﺤﺪِﻳ ِﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ":ﹶﺃﺟ ﻤ ﻊ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ُﺀ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﻤ ِﻞ ِﺑ ﻬﺬﹶﺍ ﺍﹾﻟ
ﻱ
ﺥ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻬ ﻢ ﺭﹾﺃ ﹶﻟ ﻢ ﻳﻘﹶﺎِﺗﻠﹸﻮﺍ ﹶﻓِﺈ ﹾﻥ ﻗﹶﺎﺗﻠﹸﻮﺍ ﻗﹶﺎ ﹶﻝ ﺟﻤﺎ ِﻫ ﲑ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﻭﹶﺃﻣﺎ ﺷﻴﻮ
ﺐ
ﺻ ﺢ ﻓِﻲ ﻣ ﹾﺬ ﻫ ِ ﻚ ﻭﹶﺃﺑﻮ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﻟﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﻭﺍﹾﻟﹶﺄ
ﻑ ﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ ﹸﻗِﺘﻠﹸﻮﺍ ﻭِﺇﻟﱠﺎ ﹶﻓﻔِﻴﻬِ ﻢ ﻭﻓِﻲ ﺍﻟ ﺮ ﻫﺒﺎ ِﻥ ِﺧﻠﹶﺎ
ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻗﺘﻠﻬﻢ".١٤٣
:(٢ﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﺸﻴﻮﺥ ﺍﻟﺰﻣﲎ ﻭﺍﻷﺟﺮﺍﺀ.
ﺫﻫﺐ ﺍﻷﺣﻨﺎﻑ ﻭﺍﳌﺎﻟﻜﻴﻮﻥ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺇﱃ ﺃﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻻ ﻳﻘﺘﻠﻮﻥ ﻣﺎ ﱂ ﻳﻘﺎﺗﻠﻮﺍ .
ﺖ ﹶﻓ ﹶﻘ ﺪ ﻋﱠﻠ ﹶﻞ ﺍﹾﻟ ﹶﻘ ﺘ ﹶﻞ
ﺖ .ﻭِﺇﺫﹶﺍ ﹶﺛﺒ
ﺴ ﹾﻜ ِ
ﻗﺎﻝ ﺍﺑﻦ ﺍﳍﻤﺎﻡ ":ﻭﻫﺎ ﻩ ﹶﻛِﻠ ﻤ ﹸﺔ ﺯ ﺟ ٍﺮ،ﻭﺍﹾﻟﻬﺎ ُﺀ ﺍﻟﺜﱠﺎِﻧﻴ ﹸﺔ ﻟِﻠ
ﺤﺮﺍﺑ ِﺔ ﹶﻓﹶﻠ ِﺰ ﻡ ﹶﻗﺘ ﹸﻞ
ﺖ ﻣﺎ ﹸﻗ ﹾﻠﻨﺎ ِﻣ ﻦ ﹶﺃﻧ ﻪ ﻣ ﻌﻠﹸﻮ ﹲﻝ ﺑِﺎﹾﻟ ِ
ﺖ ﻫ ِﺬ ِﻩ ﺗﻘﹶﺎِﺗ ﹸﻞ« ﹶﻓﹶﺜﺒ ﺑِﺎﹾﻟ ﻤﻘﹶﺎِﺗﹶﻠ ِﺔ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ »ﻣﺎ ﻛﹶﺎﻧ
ﺤ ِﻮ ِﻩ
ﺸ ﻖ ﻭﻧ ﺲ ﺍﻟ ﺼﺒﻴﺎ ِﻥ ﹶﺃ ﻭ ﻳﺎِﺑ ِﺲ ﺇﻳﺎ ﻩ ،ﻭِﺑ ﻤﻨ ِﻊ ﹶﻗﺘ ِﻞ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ
ﻑ ﻣﺎ ﹶﻟﻴ ﺨﻠﹶﺎ ِﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣ ِﻈﻨ ﹰﺔ ﹶﻟ ﻪِ،ﺑ ِ
ﺚ ﻫ ﻮ ﹸﻛ ﹾﻔ ﺮ ِﻋﱠﻠ ﹰﺔ ﹸﺃ ﺧﺮﻯ ،ﻭِﺇﻟﱠﺎ ﹶﻟ ﹸﻘِﺘ ﹶﻞ ﻫ ﺆﻟﹶﺎ ِﺀ ﻭ ﻫ ﻮ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﺑ ﹶﻘ ﻮ ِﻝ ﻳﺒ ﹸﻄ ﹸﻞ ﹶﻛ ﻮ ﹸﻥ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ِﻣ ﻦ ﺣ ﻴ ﹸ
ﺸ ﻖ،ﹶﻟ ِﻜ ﻦ ﺲ ﺍﻟ
ﻱ ﻋﻠﹶﻰ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ )ﻣﺎ ﺑﻴﻨﺎ ﻩ( ﻳ ﻌﻨِﻲ ِﻣ ﻦ ﻋ ﺪ ِﻡ ﹶﻗﺘ ِﻞ ﻳﺎِﺑ ِ ﺠ ﹸﺔ ﻋﹶﻠﻴ ِﻪ( ﹶﺃ ﺤﻒ )ﻭﺍﹾﻟ ﺼﻨ ِ ﺍﹾﻟ ﻤ
ﺥ ﻭﺍﹾﻟ ﻌ ﻤﻴﺎ ِﻥ ﺸﻴﻮ ِ ﺡ ﺍﹾﻟ ﻮﺟِﻴ ِﺰ ﻭﻓِﻲ ﺍﻟ ﻫﺬﹶﺍ ﺍﹾﻟِﺈﹾﻟﺰﺍ ﻡ ﻋﻠﹶﻰ ﹶﺃ ﺣ ِﺪ ﺍﹾﻟ ﹶﻘ ﻮﹶﻟ ﻴ ِﻦ ﹶﻟ ﻪ،ﹶﻓِﺈﻧ ﻪ ﹶﺫ ﹶﻛ ﺮ ﻓِﻲ ﺷ ﺮ ِ
ﻀ ﻌﻔﹶﺎ ِﺀ ﻭﺍﻟ ﺰﻣﻨﻰ ﻭ ﻣ ﹾﻘﻄﹸﻮﻋِﻲ ﺍﹾﻟﹶﺄﻳﺪِﻱ ﻭﺍﹾﻟﹶﺄ ﺭ ﺟ ِﻞ ﹶﻗ ﻮﻟﹶﺎ ِﻥ:ﻓِﻲ ﹶﻗ ﻮ ٍﻝ ﻳﺠﻮ ﺯ ﹶﻗﺘﹶﻠ ﻬ ﻢ ،ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﻤ ﺪ ﻭﺍﻟ
ﺴﻠﹶﺎ ﻡ - ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﻱ ﻋﻨ ﻪ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﲔ{ ]ﺍﻟﺘﻮﺑﺔ [٥:ﻭ ﺭ ِﻭ ﺸ ِﺮ ِﻛ
ﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ِﻟ ﻌﻤﻮ ِﻡ }ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ
ﺤﻴﻮﺍ ﺷ ﺮ ﺧ ﻬ ﻢ« ﻭِﻟﹶﺄﻧ ﻬ ﻢ ﹸﻛﻔﱠﺎ ﺭ ﻭﺍﹾﻟ ﹸﻜ ﹾﻔ ﺮ ﻣﺒِﻴ ﺢ ِﻟ ﹾﻠ ﹶﻘﺘ ِﻞ. ﲔ ﻭﺍ ﺳﺘ ﺸ ِﺮ ِﻛ
ﺥ ﺍﹾﻟ ﻤ
»ﹸﺍ ﹾﻗﺘﻠﹸﻮﺍ ﺷﻴﻮ
ﺚ ﺍﹾﻟﻤﺎِﻧ ِﻊ ِﻣ ﻦﺤﺪِﻳ ِ ﻚ ﻭ ﹶﺫ ﹶﻛ ﺮ ﻣﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﻩ ِﻣ ﻦ ﺍﹾﻟ ﻭﻓِﻲ ﹶﻗ ﻮ ٍﻝ ﻟﹶﺎ ﻳﺠﻮ ﺯ ،ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﻭﻣﺎِﻟ
ﻉ ﺍﹾﻟﻴ ﺪﻳ ِﻦ ﻭﺍﻟ ﺮ ﺟﹶﻠﻴ ِﻦ ﻓِﻲ ﻣ ﻌﻨﺎ ﻩ .ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺸﻴ ِﺦ ﺍﹾﻟﻔﹶﺎﻧِﻲ.ﻗﹶﺎ ﹶﻝ:ﻭﺍﹾﻟ ﻤ ﹾﻘ ﻌ ﺪ ﻭﺍﻟ ﺰ ِﻣ ِﻦ ﻭ ﻣ ﹾﻘﻄﹸﻮ
ﹶﻗﺘ ِﻞ ﺍﻟ
ﲔ ﺑ ﻌﹶﺜ ﻪ ﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ ﹶﻓﻘﹶﺎ ﹶﻝ”:ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺍﹾﻟ ِﻮﹾﻟﺪﺍ ﹶﻥ ﻭﻟﹶﺎ
ﺑ ﹾﻜ ٍﺮ ﹶﺃﻧ ﻪ ﹶﺃ ﻭﺻﻰ ﻳﺰِﻳ ﺪ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ِﺣ
- ١٤٢ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(١١٨ /٤
- ١٤٣ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(٤٨ /١٢
٧٧
ﲔ{
ﺸ ِﺮ ِﻛ
ﺖ ﺗ ﻌﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ }ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ
ﺨﺒ ﺮ ﺍﻧﺘﻬﻰ .ﻭﹶﺃﻧ
ﺥ ﺍﹾﻟ
ﺸﻴﻮ
ﺍﻟﻨﺴﺎ َﺀ ﻭﻟﹶﺎ ﺍﻟ
ﺸﻴ ِﺦ ﺍﹾﻟﻔﹶﺎﻧِﻲ ،ﻭ ﻣ ﻦ ﺺ ﺍﻟ
ﺨﺼِﻴ ﺼﺒﻴﺎ ِﻥ ،ﹶﻓﺠﺎ ﺯ ﺗ ﺹ ﺑِﺎﻟ ﱢﺬ ﻣ ﻲ ﻭﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ ﺨﺼﻮ ]ﺍﻟﺘﻮﺑﺔ [٥:ﻋﺎ ﻡ ﻣ
ﻒ ﻭﻓِﻴ ِﻬ ﻢ ﻣﺎ ﺳ ِﻤﻌﺖ،ﺑ ﹾﻞ ﻣﺎ ﹶﻗ ﺪ ﻣﻨﺎ ِﻣ ﻦ ﺱ ﹶﻟ ﻮ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻓِﻴ ِﻬ ﻢ ﺧﺒ ﺮ ﹶﻓ ﹶﻜﻴ
ﻒ ﺑِﺎﹾﻟ ِﻘﻴﺎ ِ ﺼﻨ
ﹶﺫ ﹶﻛ ﺮ ﺍﹾﻟ ﻤ
ﺥ ﹶﻓﺘ ﹶﻘ ﺪ ﻡ ﹶﺃﻧ ﻪ
ﺸﻴﻮ ِ
ﺚ ﺍﻟ
ﲔ ﻋﻠﹶﻰ ﻣﺎ ﺗ ﺮ ِﺟ ﻊ ﺇﹶﻟﻴ ِﻪ .ﻭﹶﺃﻣﺎ ﺣﺪِﻳ ﹸﺹ ﻣ ﹶﻘﻴ ﺪ ﹲﺓ ﺍﺑِﺘﺪﺍ ًﺀ ﺑِﺎﹾﻟ ﻤﺤﺎ ِﺭِﺑ ﹶﺃ ﱠﻥ ﺍﻟﻨﺼﻮ
ﺼ ﻪ ﻋﻠﹶﻰ ﻣﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﺨﺼِﻴ ﺐ ﺗ ﺠ ﺝ ﺑ ِﻦ ﹶﺃ ﺭﻃﹶﺎ ﹶﺓ ،ﻭﹶﻟ ﻮ ﺳﱢﻠ ﻢ ﹶﻓﻴ ِ
ﺤﺠﺎ ِ ﻉ ِﻋﻨ ﺪ ﻫ ﻢ ﻭﺑِﺎﹾﻟ ﻒ ﺑِﺎﻟِﺎﻧ ِﻘﻄﹶﺎ ِﺿﻌِﻴ
ﺴﻠﹶﺎ ﻡ » -ﻧﻬﻰ ﻋ ﻦ ﹶﻗﺘ ِﻞ ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﺻ ﺢ ﹶﺃﻧ ﻪ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﻒ ﺼﻨ ِ ﻋﻠﹶﻰ ﹸﺃﺻﻮِﻟ ِﻬ ﻢ .ﻭﹶﺃﻣﺎ ﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟ ﻤ
ﺐ.ﺴﺒ ِ ﺐ ﻓِﻲ ﺍﹾﻟ ﻤ ﺴﺒ ِﺴﺎ ُﺀ ِﻣ ﻦ ﺍ ﺳ ِﻢ ﺍﻟ ﻱ ﺍﻟﻨ ﻱ« ﻓﹶﺎﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﻟ ﱠﺬﺭﺍ ِﺭ ﺼﺒﻴﺎ ِﻥ ﻭﺍﻟ ﱠﺬﺭﺍ ِﺭ
ﺍﻟ
ﻱ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻭﻟﹶﺎ ﹶﺃ ِﺟﲑﺍ،ﹸﺛ ﻢ ﺍﹾﻟ ﻤﺮﺍ ﺩ
ﺚ »ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﹸﺫ ﺭﻳ ﹰﺔ ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ« ﹶﺃ ﺤﺪِﻳ ِ ﲔ :ﻭﻓِﻲ ﺍﹾﻟ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟ ﻌ ﺮِﻧﻴ
ﺼ ﱠﻔ ﻴ ِﻦ
ﺡ ِﻋ ﻨ ﺪ ﺍﹾﻟِﺘﻘﹶﺎ ِﺀ ﺍﻟ
ﺼﻴﺎ ِﺸﻴ ِﺦ ﺍﹾﻟﻔﹶﺎﻧِﻲ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﻫ ﻮ ﻣ ﻦ ﻟﹶﺎ ﻳ ﹾﻘ ِﺪ ﺭ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﻭﻟﹶﺎ ﺍﻟ ﺑِﺎﻟ
ﲔ ،ﹶﺫ ﹶﻛ ﺮ ﻩ ﻓِﻲ ﺍﻟ ﱠﺬ ِﺧ ﲑ ِﺓ .ﻭ ﹶﺫ ﹶﻛ ﺮ
ﺴِﻠ ِﻤ
ﺏ ﺍﹾﻟ ﻤ
ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ﺣﺒﺎ ِﻝ ِﻟﹶﺄﻧ ﻪ ﻳﺠِﻲ ُﺀ ِﻣﻨ ﻪ ﺍﹾﻟ ﻮﹶﻟ ﺪ ﹶﻓﻴ ﹾﻜﹸﺜ ﺮ ﻣﺤﺎ ِﺭ
ﻱ ﹶﺃﻧ ﻪ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎ ِﻣ ﹶﻞ ﺍﹾﻟ ﻌ ﹾﻘ ِﻞ ﺡ ﺍﻟ ﱠﻄﺤﺎ ِﻭ ﺏ ﺍﹾﻟ ﻤ ﺮﺗ ﺪ ِﻣ ﻦ ﺷ ﺮ ِﻱ ﻓِﻲ ِﻛﺘﺎ ِ ﺸﻴ ﺦ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺍﻟﺮﺍ ِﺯ ﺍﻟ
ﻑ ﻭﺯﺍ ﹶﻝ ﻋ ﻦ ﺣﺪﻭ ِﺩ ﻧ ﹾﻘﺘﹸﻠ ﻪ ﻭ ِﻣﹾﺜﹸﻠ ﻪ ﻧ ﹾﻘﺘﹸﻠ ﻪ ﺇﺫﹶﺍ ﺍ ﺭﺗ ﺪ ،ﻭﹶﺍﱠﻟﺬِﻱ ﻟﹶﺎ ﻧ ﹾﻘﺘﹸﻠ ﻪ ﺍﻟﺸﻴ ﺦ ﺍﹾﻟﻔﹶﺎﻧِﻲ ﺍﱠﻟﺬِﻱ ﺧ ِﺮ
ﺠﻨﻮ ِﻥ ﹶﻓﻠﹶﺎ ﻧ ﹾﻘﺘﹸﻠ ﻪ ﻭﻟﹶﺎ ﺇﺫﹶﺍ ﺍ ﺭﺗ ﺪ.ﻗﹶﺎ ﹶﻝ :ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﻌ ﹶﻘﻠﹶﺎ ِﺀ ﻭﺍﹾﻟ ﻤ ﻤﻴﺰِﻳ ﻦ ﹶﻓ ﻬﺬﹶﺍ ﺣِﻴﻨِﺌ ٍﺬ ﻳﻜﹸﻮ ﹸﻥ ِﺑ ﻤﻨ ِﺰﹶﻟ ِﺔ ﺍﹾﻟ ﻤ
ﺱ ﺑ ﻌ ﺪ
ﻚ ﹶﻛﻤﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺳﺎِﺋ ﺮ ﺍﻟﻨﺎ ِ ﺥ ﹶﻓﻴﺠﻮ ﺯ ﹶﻗﺘﹶﻠ ﻬ ﻢ ﺇﺫﹶﺍ ﺭﺃﹶﻯ ﺍﹾﻟِﺈﻣﺎ ﻡ ﹶﺫِﻟ ﺸﻴﻮ ِ
ﺍﻟ ﺰ ﻣﻨﻰ ﹶﻓ ﻬ ﻢ ِﺑ ﻤﻨ ِﺰﻟﹶ ِﺔ ﺍﻟ
ﻉﻉ ﺍﹾﻟﻴ ِﺪ ﺍﹾﻟﻴ ﻤﻨﻰ ﻭﺍﹾﻟ ﻤ ﹾﻘﻄﹸﻮ
ﹶﺃ ﹾﻥ ﻳﻜﹸﻮﻧﻮﺍ ﻋ ﹶﻘﻠﹶﺎ َﺀ ﻭﻧ ﹾﻘﺘﹸﻠ ﻬ ﻢ ﹶﺃﻳﻀﺎ ﺇﺫﹶﺍ ﺍ ﺭﺗﺪﻭﺍ ﺍﻫـ .ﻭﻟﹶﺎ ﻧ ﹾﻘﺘ ﹸﻞ ﻣ ﹾﻘﻄﹸﻮ
ﺴﺮﻯ ﹶﺃ ﻭ ﺇ ﺣﺪﻯ ﺍﻟ ﺮ ﺟﹶﻠﻴ ِﻦ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳﻘﹶﺎِﺗ ﹾﻞ )ﹶﻗ ﻮﹸﻟ ﻪ ﻑ ،ﻭﻧ ﹾﻘﺘ ﹸﻞ ﹶﺃ ﹾﻗ ﹶﻄ ﻊ ﺍﹾﻟﻴ ِﺪ ﺍﹾﻟﻴ
ﻳ ﺪ ﻩ ﻭ ِﺭ ﺟﹸﻠ ﻪ ِﻣ ﻦ ِﺧﻠﹶﺎ ٍ
ﺻ ﺢ ﻑ ﻓِﻲ ﻫﺬﹶﺍ ِﻟﹶﺄ ﺣ ٍﺪ ،ﻭ ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﺃ ﺣ ﺪ ﻫ ﺆﻟﹶﺎ ِﺀ( ﺍ ﺳِﺘﹾﺜﻨﺎ ٌﺀ ِﻣ ﻦ ﺣ ﹾﻜ ِﻢ ﻋ ﺪ ِﻡ ﺍﹾﻟ ﹶﻘﺘ ِﻞ ،ﻭﻟﹶﺎ ِﺧﻠﹶﺎ
ﺸﺮِﻳ ﻦ« ﻋﺎﻣﺎ ﺼ ﻤ ِﺔ ﻭﻛﹶﺎ ﹶﻥ ﻋ ﻤ ﺮ ﻩ ﻣِﺎﹶﺋ ﹰﺔ ﻭ ِﻋ
ﺴﻠﹶﺎ ﻡ ِ -ﺑ ﹶﻘﺘ ِﻞ ﺩ ﺭﻳ ِﺪ ﺑ ِﻦ ﺍﻟ ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ
»ﹶﺃ ﻣ ﺮ ﻩ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻚ ﻳ ﹾﻘﺘ ﹸﻞ ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ِﻣ ﻦ ﹸﻛ ﱢﻞ ﻱ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﺶ ﻫﻮﺍ ِﺯ ﹶﻥ ﻟِﻠ ﺮﹾﺃ ِ ﹶﺃ ﻭ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻭﹶﻗ ﺪ ﻋﻤِ ﻲ ﹶﻟﻤﺎ ﺟِﻲ َﺀ ِﺑ ِﻪ ﻓِﻲ ﺟﻴ ِ
ﺠﻨﻮ ﹶﻥ ﻳ ﹾﻘﺘﻠﹶﺎ ِﻥ ﻓِﻲ ﺣﺎ ِﻝ ﺼِﺒ ﻲ ﻭﺍﹾﻟ ﻤ ﺼِﺒ ﻲ ﻭﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ )ﺇﻟﱠﺎ ﹶﺃ ﱠﻥ ﺍﻟ
ﺠﻨﻮ ِﻥ ﻭﺍﻟ
ﻣ ﻦ ﹸﻗ ﹾﻠﻨﺎ ﺇﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﻛﹶﺎﹾﻟ ﻤ
ﺤ ِﻮ ِﻫ ﻢ ﹶﻓِﺈﻧ ﻬ ﻢ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﺇﺫﹶﺍ ﻗﹶﺎﺗﻠﹸﻮﺍ ﺑ ﻌ ﺪ ِﻗﺘﺎِﻟ ِﻬﻤﺎ( ﹶﺃﻣﺎ ﹶﻏﻴﺮ ﻫﻤﺎ ِﻣ ﻦ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ ﺮ ﻫﺒﺎ ِﻥ ﻭﻧ
ﻚِ،ﻟﹶﺄ ﱠﻥ ﻓِﻲ
ﻚ ﻭﺍﹾﻟ ﻤ ﻌﺘﻮ ﻩ ﺍﹾﻟ ﻤِﻠ ﺼِﺒ ﻲ ﺍﹾﻟ ﻤِﻠ
ﺍﹾﻟﹶﺄ ﺳ ِﺮ،ﻭﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﺍﹾﻟ ﻤِﻠ ﹶﻜ ﹸﺔ ﺗ ﹾﻘﺘ ﹸﻞ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﺗﻘﹶﺎِﺗ ﹾﻞ ،ﻭ ﹶﻛﺬﹶﺍ ﺍﻟ
ﺻ ﻮ ﻣ ﻌِﺘ ِﻪ ﻭﻟﹶﺎ ﹶﺃ ﻫ ﹸﻞ
ﺐ ﻓِﻲ
ﺴﻴ ِﺮ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ:ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺍﻟﺮﺍ ِﻫ
ﺴ ﺮ ﺷ ﻮ ﹶﻛِﺘ ِﻬ ﻢ .ﻭﻓِﻲ ﺍﻟ
ﻚ ﹶﻛ
ﹶﻗﺘ ِﻞ ﺍﹾﻟ ﻤِﻠ ِ
٧٨
ﺠ ﻦ ﻭﻳﻔِﻴ ﻖ ﻳ ﹾﻘﺘ ﹸﻞ
ﲔ ،ﻭﹶﺍﱠﻟﺬِﻱ ﻳ
ﺴ
ﺱ،ﹶﻓِﺈ ﹾﻥ ﺧﺎﹶﻟﻄﹸﻮﺍ ﹸﻗِﺘﻠﹸﻮﺍ ﻛﹶﺎﹾﻟ ِﻘﺴﻴ ِ
ﺲ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳﺨﺎِﻟﻄﹸﻮ ﹶﻥ ﺍﻟﻨﺎ
ﺍﹾﻟ ﹶﻜﻨﺎِﺋ ِ
١٤٤
ﻓِﻲ ﺣﺎ ِﻝ ﺇﻓﹶﺎﹶﻗِﺘ ِﻪ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳﻘﹶﺎِﺗ ﹾﻞ"
ﺼِﺒ ﻲ ﹶﺛﻤﺎِﻧﻴ ﹶﺔ ﹶﺃ ﺣﻮﺍ ٍﻝِ:ﻟﹶﺄﻧ ﻬﻤﺎ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﻠﹶﺎ ﹶﺃ ﺣﺪﺍ ﹶﺃ ﻭ
ﻭﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺼﺎﻭﻱ":ﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ِﻟ ﹾﻠ ﻤ ﺮﹶﺃ ِﺓ ﻭﺍﻟ
ﺡ ﹶﺃ ﻭ ﹶﻏ ﻴ ِﺮ ِﻩ .ﻭﻓِﻲ ﹸﻛ ﱟﻞ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﻳ ﺆ ﺳﺮﺍ ﹶﺃ ﻭ ﻟﹶﺎ .ﹶﻓِﺈ ﹾﻥ ﹶﻗﺘﻠﹶﺎ ﹶﺃ ﺣﺪﺍ ﺟﺎ ﺯ ﹶﻗﺘﹸﻠ ﻬﻤﺎ ﺴﻠﹶﺎ ٍ ﻟﹶﺎ .ﻭﻓِﻲ ﹸﻛ ﱟﻞ:ﺇﻣﺎ ِﺑ ِ
ﺡ ﺟﺎ ﺯ ﹶﻗﺘﹸﻠ ﻬﻤﺎ ﹶﺃ ﻳﻀﺎﺴﻠﹶﺎ ٍ
ﺡ ﹶﺃ ﻭ ﻟﹶﺎ،ﹶﺃ ﺳﺮﺍ ﹶﺃ ﻭ ﻟﹶﺎ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹾﻘﺘﻠﹶﺎ ﹶﺃ ﺣﺪﺍ ﻓﹶِﺈ ﹾﻥ ﻗﹶﺎﺗﻠﹶﺎ ِﺑ ِ
ﺴﻠﹶﺎ ٍ
ﺳﻮﺍ ٌﺀ ﻗﹶﺎﺗﻠﹶﺎ ِﺑ ِ
ﺡ ﹶﻓﻠﹶﺎ ﻳ ﹾﻘﺘﻠﹶﺎ ﺑ ﻌ ﺪ ﺍﹾﻟﹶﺄﺳِ ﺮ ﺍﺗﻔﹶﺎﻗﹰﺎ ﻭﻟﹶﺎ ﻓِﻲ ﺣﺎ ِﻝ ﺍﹾﻟ ﻤﻘﹶﺎﺗﹶﻠ ِﺔ ﻋﻠﹶﻰ ﹶﺃ ﺳﺮﺍ ﹶﺃ ﻭ ﻟﹶﺎ ،ﻭِﺇ ﹾﻥ ﻗﹶﺎﺗﻠﹶﺎ ِﺑ ﻐﻴ ِﺮ ِﺳﻠﹶﺎ ٍ
ﺍﻟﺮﺍ ِﺟ ِﺢ ﹶﻓﺘ ﺪﺑ ﺮ.
ﲔ ﹶﻟ ﻬ ﻢ ﹶﻓِﺈﻧ ﻬ ﻢ ﺲ ﺍﹾﻟ ﻤﺨﺎِﻟ ِﻄ
ﺤﺘ ﺮ ﺯ ِﺑ ِﻪ ﻋ ﻦ ﺭ ﻫﺒﺎ ِﻥ ﺍﹾﻟ ﹶﻜﻨﺎِﺋ ِ ﺱ[ ﻳ ﹶﻗ ﻮﹸﻟ ﻪ]:ﺍﹾﻟ ﻤﻨ ﻌ ِﺰ ﹶﻝ ﻋ ﻦ ﺍﻟﻨﺎ ِ
ﺏﲔ ﻭﹶﺃ ﺭﺑﺎ ِﺤﺮﺍِﺛ ﺴﺒ ﻌ ِﺔ ﻳﻔِﻴ ﺪ ﹶﻗﺘ ﹶﻞ ﺍﹾﻟﹸﺄ ﺟﺮﺍ ِﺀ ﻭﺍﹾﻟ
ﻚ ﺍﻟ
ﻒ ﻋﻠﹶﻰ ﺍ ﺳِﺘﹾﺜﻨﺎ ِﺀ ِﺗ ﹾﻠ
ﺼﻨ ِﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ.ﻭﺍ ﹾﻗِﺘﺼﺎ ﺭ ﺍﹾﻟ ﻤ
ﺤﻨﻮ ﹶﻥ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ:ﻟﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﺑ ﹾﻞ ﻳ ﺆ ﺳﺮﻭ ﹶﻥ،ﻗﹶﺎ ﹶﻝ ﺼﻨﺎِﺋ ِﻊ ِﻣﻨ ﻬ ﻢ ،ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺳ
ﺍﻟ
١٤٥
ﺤ ِﺔ ِﺑﻨ ﹶﻈ ِﺮ ﺍﹾﻟِﺈﻣﺎ ِﻡ.
ﺼﹶﻠ
ﻑ ﹶﻟ ﹾﻔ ِﻈ ﻲ ﻓِﻲ ﺣﺎ ٍﻝ ،ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺪﺍ ﺭ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺨﻠﹶﺎ )ﺑﻦ(:ﻭﺍﻟﻈﱠﺎ ِﻫ ﺮ ﹶﺃ ﱠﻥ ﺍﹾﻟ ِ
ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ":ﻭﻻ ﻳﻘﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻻ ﺍﻟﻌﺠﺎﺋﺰ ﻭﻻ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺰﻣﲎ ﻭﻻ
ﺍﺎﻧﲔ ﻭﻳﺴﺒﻮﻥ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺫﺍ ﺭﺃﻱ ﻭﻣﻜﺮ ﻭﻣﻜﻴﺪﻩ ﻳﺆﻟﺐ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺟﺎﺯ
ﻗﺘﻠﻪ ﻭﺇﻻ ﻓﻼ ﻭﻻ ﻳﻘﺘﻞ ﺃﻫﻞ ﺍﻟﺼﻮﺍﻣﻊ ﻭﺍﻟﺪﻳﺎﺭﺍﺕ ﻭﻻ ﻳﺆﺧﺬ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﺇﻻ ﻣﺎ ﻓﻀﻞ ﻋﻦ
ﻛﻔﺎﻳﺘﻬﻢ ﻭﺇﻥ ﻧﺼﺐ ﺍﳌﻨﺠﻨﻴﻖ ﻋﻠﻰ ﺃﻫﻞ ﺍﳊﺮﺏ ﺗﻮﻗﻰ ﻗﺘﻞ ﺍﻷﺳﲑ ﺍﳌﺴﻠﻢ ﻓﻴﻬﻢ ﻭﺇﻥ ﺃﺻﺎﺏ
ﰲ ﺍﻟﻐﺎﺭﺓ ﻭﺍﻟﺘﺒﻴﻴﺖ ﺷﻴﺨﺎ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺃﻭ ﻃﻔﻼ ﺃﻭ ﺍﻣﺮﺃﺓ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺩﻳﺘﻪ ﻭﻻ
ﻏﲑﻫﺎ ﻭﺇﻥ ﺃﺻﺎﺏ ﻣﺆﻣﻨﺎ ﺃﺳﲑﺍ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﻛﻔﺮ ﺑﻌﺘﻖ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ ﻭﻻ ﺑﺄﺱ ﺑﻘﻄﻊ ﺷﺠﺮ
١٤٦
ﺃﻫﻞ ﺍﳊﺮﺏ ﻭﲢﺮﻳﻖ ﺩﻳﺎﺭﻫﻢ ﻭﺍﻟﻐﺎﺭﺓ ﻋﻠﻴﻬﻢ".
ﺏﺻﺤﺎ ﻚ ،ﻭﹶﺃ ﻚ ﻗﹶﺎ ﹶﻝ ﻭﻣﺎِﻟ ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ”:ﻭﻟﹶﺎ ﺗ ﹾﻘﺘ ﹸﻞ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ،ﻭﹶﻟﺎ ﺷﻴ ﺦ ﻓﹶﺎ ٍﻥ .ﻭِﺑ ﹶﺬِﻟ
ﺼﺪﻳ ِﻖ ،ﻭ ﻣﺠﺎ ِﻫ ٍﺪ.
ﻚ ﻋ ﻦ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﻱ ﹶﺫِﻟ ﻱ .ﻭ ﺭ ِﻭ
ﺍﻟ ﺮﹾﺃ ِ
ﺱ ﻓِﻲ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ}:ﻭﻻ ﺗ ﻌﺘﺪﻭﺍ{ ]ﺍﻟﺒﻘﺮﺓ.[١٩٠:ﻳﻘﹸﻮ ﹸﻝ:ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺍﻟﻨﺴﺎ َﺀ ﻱ ﻋ ﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ ﻭ ﺭ ِﻭ
ﺸﻴ ﺦ ﺍﹾﻟ ﹶﻜِﺒ ﲑ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ،ﻓِﻲ ﹶﺃ ﺣ ِﺪ ﹶﻗ ﻮﹶﻟﻴ ِﻪ،ﻭﺍﺑ ﻦ ﺍﹾﻟ ﻤﻨ ِﺬ ِﺭ:ﻳﺠﻮ ﺯ ﹶﻗﺘ ﹸﻞ ﺼﺒﻴﺎ ﹶﻥ ﻭﺍﻟ ﻭﺍﻟ
- ١٤٤ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻜﻤﺎﻝ ﺍﺑﻦ ﺍﳍﻤﺎﻡ )(٤٥٣ /٥
- ١٤٥ﺣﺎﺷﻴﺔ ﺍﻟﺼﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﲑ = ﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ﻷﻗﺮﺏ ﺍﳌﺴﺎﻟﻚ )(٢٧٥ /٢
- ١٤٦ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ )(٤٦٦ /١
٧٩
ﺤﻴﻮﺍ ﺷ ﺮ ﺧ ﻬ ﻢ« .ﺭﻭﺍ ﻩ ﹶﺃﺑﻮ
ﲔ،ﻭﺍ ﺳﺘ
ﺸ ِﺮ ِﻛ
ﺥ ﺍﹾﻟ ﻤ
ﺥ؛ِﻟ ﹶﻘ ﻮ ِﻝ ﺍﻟﻨِﺒ ﻲ »:- -ﹸﺍ ﹾﻗﺘﻠﹸﻮﺍ ﺷﻴﻮ
ﺸﻴﻮ ِ
ﺍﻟ
ﲔ{ﺸ ِﺮ ِﻛ ﺻﺤِﻴ ﺢ .ﻭِﻟﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ}:ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ
ﺴ ﻦ ﺚ ﺣ ﻱ ،ﻭﻗﹶﺎ ﹶﻝ :ﺣﺪِﻳ ﹲ ﺩﺍﻭﺩ،ﻭﺍﻟﺘ ﺮ ِﻣ ِﺬ
ﺥ.ﺸﻴﻮ
]ﺍﻟﺘﻮﺑﺔ .[٥:ﻭ ﻫﺬﹶﺍ ﻋﺎ ﻡ ﻳﺘﻨﺎ ﻭ ﹸﻝ ِﺑ ﻌﻤﻮ ِﻣ ِﻪ ﺍﻟ
ﺴﺘﹾﺜﻨﻰ ِﺑﻬﺎ ِﻣ ﻦ ﻋﻤﻮ ِﻡ ﹶﻗ ﻮِﻟ ِﻪ}:ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ
ﺥ ﻳ
ﺸﻴﻮ ِﺠ ﹰﺔ ﻓِﻲ ﺗ ﺮ ِﻙ ﹶﻗﺘﻞِ ﺍﻟ ﻑ ﺣ ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﻨ ِﺬ ِﺭ:ﻟﹶﺎ ﹶﺃ ﻋ ِﺮ
ﺏ .ﻭﹶﻟﻨﺎ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - ﲔ{ ]ﺍﻟﺘﻮﺑﺔ .[٥:ﻭِﻟﹶﺄﻧ ﻪ ﻛﹶﺎِﻓ ﺮ ﻟﹶﺎ ﻧ ﹾﻔ ﻊ ﻓِﻲ ﺣﻴﺎِﺗ ِﻪ،ﹶﻓﻴ ﹾﻘﺘ ﹸﻞ ﻛﹶﺎﻟﺸﺎ ﺸ ِﺮ ِﻛ ﺍﹾﻟ ﻤ
ﻱ ﻋ ﻦ ﹶﺃﺑِﻲ -ﻗﹶﺎ ﹶﻝ»:ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺷﻴﺨﺎ ﻓﹶﺎِﻧﻴﺎ ،ﻭﻟﹶﺎ ِﻃ ﹾﻔﻠﹰﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ« .ﺭﻭﺍ ﻩ ﹶﺃﺑﻮ ﺩﺍﻭﺩ،ﻓِﻲ ﺳﻨِﻨ ِﻪ .ﻭ ﺭ ِﻭ
ﲔ ﻭ ﺟ ﻬ ﻪ ﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻟﹶﺎ ﺗ ﹾﻘﺘ ﹾﻞ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﹶﺃﻧ ﻪ ﻭﺻﻰ ﻳﺰِﻳ ﺪ ِﺣ ﺼﺪﻳ ِﻖ -،ﺭ ِ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ،ﻭﻟﹶﺎ ﻫ ِﺮﻣﺎ.
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﺷﻴﺨﺎ ﻫ ِﺮﻣﺎ .ﺭﻭﺍ ﻫﻤﺎﺲ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ،ﻭﻟﹶﺎ ﻭ ﻋ ﻦ ﻋ ﻤ ﺮ،ﹶﺃﻧ ﻪ ﻭﺻﻰ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ﻦ ﹶﻗﻴ ٍ
ﺲ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ،ﹶﻓﻠﹶﺎ ﻳ ﹾﻘﺘ ﹾﻞ،ﻛﹶﺎﹾﻟ ﻤ ﺮﹶﺃ ِﺓ .ﻭﹶﻗ ﺪ ﹶﺃ ﻭ ﻣﹶﺄ ﺍﻟﻨِﺒ ﻲ - -ﺇﻟﹶﻰ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻌﱠﻠ ِﺔ
ﺳﻌِﻴ ﺪ .ﻭِﻟﹶﺄﻧ ﻪ ﹶﻟﻴ
ﺻ ﹲﺔ ِﺑﻤﺎ ﺭ ﻭﻳﻨﺎ ،ﻭِﻟﹶﺄﻧ ﻪ ﹶﻗ ﺪ
ﺨﺼﻮ
ﺖ ،ﻭ ِﻫ ﻲ ﻟﹶﺎ ﺗﻘﹶﺎِﺗ ﹸﻞ«.ﻭﺍﻟﹾﺂﻳ ﹸﺔ ﻣ ﻓِﻲ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻣﺎ ﺑﺎ ﹸﻝ ﻫ ِﺬ ِﻩ ﹸﻗِﺘﹶﻠ
ﺴ ﻪ ﻋﹶﻠﻴﻬﺎ.
ﺸﻴ ﺦ ﺍﹾﻟ ﻬ ِﺮ ﻡ ﻓِﻲ ﻣ ﻌﻨﺎﻫﺎ،ﹶﻓﻨﻘِﻴ ﺝ ِﻣ ﻦ ﻋﻤﻮ ِﻣﻬﺎ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ،ﻭﺍﻟ
ﺧ ﺮ
ﻱ ﹶﺃ ﻭ
ﺥ ﺍﱠﻟﺬِﻳ ﻦ ﻓِﻴ ِﻬ ﻢ ﹸﻗ ﻮ ﹲﺓ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ،ﹶﺃ ﻭ ﻣﻌﻮﻧ ﹲﺔ ﻋﹶﻠﻴ ِﻪِ،ﺑ ﺮﹾﺃ ِ ﺸﻴﻮ ﻭﹶﺃﻣﺎ ﺣﺪِﻳﹸﺜ ﻬ ﻢ،ﹶﻓﹶﺄﺭﺍ ﺩ ِﺑ ِﻪ ﺍﻟ
ﺥﺸﻴﻮ ِﺻ ﹲﺔ ﻓِﻲ ﺍﹾﻟ ﻬ ِﺮ ِﻡ ،ﻭ ﺣﺪِﻳﹶﺜ ﻬ ﻢ ﻋﺎ ﻡ ﻓِﻲ ﺍﻟ ﺚ ،ﻭِﻟﹶﺄ ﱠﻥ ﹶﺃﺣﺎﺩِﻳﹶﺜﻨﺎ ﺧﺎ ﺗ ﺪِﺑ ٍﲑ ،ﺟ ﻤﻌﺎ ﺑﻴ ﻦ ﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ِ
ﺾ ﺑِﺎﹾﻟ ﻌﺠﻮ ِﺯ ﺍﱠﻟﺘِﻲ ﻟﹶﺎ ﻧ ﹾﻔ ﻊ ﻓِﻴﻬﺎ.
ﺹ ﻳ ﹶﻘ ﺪ ﻡ ﻋﻠﹶﻰ ﺍﹾﻟﻌﺎ ﻡ ،ﻭِﻗﻴﺎ ﺳ ﻬ ﻢ ﻳﻨﺘ ِﻘ ﹸﻛﱢﻠ ِﻬ ﻢ،ﻭﺍﹾﻟﺨﺎ
ﺠﺘ ﻬ ﻢ ﻫﺎ ﻫﻨﺎ ﺸﻴ ِﺦ ،ﻭ ﺣ
ﻑ ﻓِﻲ ﺍﻟ ﺨﻠﹶﺎ ِ ﻑ ﻓِﻴ ِﻬ ﻢ ﻛﹶﺎﹾﻟ ِ
ﺨﻠﹶﺎ
ﺐ،ﻭﺍﹾﻟ ِ ﻭﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺯ ِﻣ ﻦ ﻭﻟﹶﺎ ﹶﺃ ﻋﻤﻰ ﻭﻟﹶﺎ ﺭﺍ ِﻫ
ﺠﺘ ﻬ ﻢ ﻓِﻴ ِﻪ .ﻭﹶﻟﻨﺎ،ﻓِﻲ ﺍﻟ ﺰ ِﻣ ِﻦ ﻭﺍﹾﻟﹶﺄ ﻋﻤﻰ،ﹶﺃﻧ ﻬﻤﺎ ﹶﻟﻴﺴﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ،ﹶﻓﹶﺄ ﺷﺒﻬﺎ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹶﺓ ،ﻭﻓِﻲ ﺣ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ »:ﻭ ﺳﺘ ﻤﺮﻭ ﹶﻥ ﺼﺪﻳ ِﻖ -،ﺭ ِ ﺚ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﻱ ﻓِﻲ ﺣﺪِﻳ ِ ﺐ،ﻣﺎ ﺭ ِﻭ ﺍﻟﺮﺍ ِﻫ ِ
ﺴ ﻬ ﻢ ﻓِﻴﻬﺎ ،ﹶﻓ ﺪﻋﻮ ﻫ ﻢ ﺣﺘﻰ ﻳﻤِﻴﺘ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺼﻮﺍ ِﻣ ِﻊ،ﹶﻗ ﺪ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ ﻋﻠﹶﻰ ﹶﺃ ﹾﻗﻮﺍ ٍﻡ ﻓِﻲ ﺍﻟ
ﺿﻠﹶﺎِﻟ ِﻬ ﻢ« .ﻭِﻟﹶﺄﻧ ﻬ ﻢ ﻟﹶﺎ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﺗ ﺪﻳﻨﺎ ،ﹶﻓﹶﺄ ﺷﺒﻬﻮﺍ ﻣ ﻦ ﻟﹶﺎ ﻳ ﹾﻘ ِﺪ ﺭ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ.
ﻭﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺍﹾﻟ ﻌﺒِﻴ ﺪ .ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ؛ِﻟ ﹶﻘ ﻮ ِﻝ ﺍﻟﻨِﺒ ﻲ »:- -ﹶﺃ ﺩ ِﺭﻛﹸﻮﺍ ﺧﺎِﻟﺪﺍ،ﹶﻓ ﻤﺮﻭ ﻩ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹶﻞ
ﺴﺒ ِﻲ،ﹶﻓﹶﺄ ﺷﺒﻬﻮﺍ ﺲ ﺍﻟ ﲔ ِﺑﻨ ﹾﻔ ِﺴِﻠ ِﻤ ﺼﲑﻭ ﹶﻥ ﺭِﻗﻴﻘﹰﺎ ِﻟ ﹾﻠ ﻤ ﹸﺫ ﺭﻳ ﹰﺔ ،ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ« .ﻭ ﻫ ﻢ ﺍﹾﻟ ﻌﺒِﻴ ﺪ؛ ﻭِﻟﹶﺄﻧ ﻬ ﻢ ﻳ ِ
ﺼﺒﻴﺎ ﹶﻥ.
ﺍﻟﻨﺴﺎ َﺀ ﻭﺍﻟ
٨٠
) ﻭ ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ِﻣ ﻦ ﻫ ﺆﻟﹶﺎ ِﺀ ﹶﺃ ﻭ ﺍﻟﻨﺴﺎ ِﺀ ﹶﺃ ﻭ ﺍﹾﻟ ﻤﺸﺎِﻳ ِﺦ ﹶﺃ ﻭ ﺍﻟ ﺮ ﻫﺒﺎ ِﻥ ﻓِﻲ ﺍﹾﻟ ﻤ ﻌ ﺮ ﹶﻛ ِﺔ ﹸﻗِﺘ ﹶﻞ( ﻟﹶﺎ ﻧ ﻌﹶﻠ ﻢ ﻓِﻴ ِﻪ
ﻱ ،ﻭﹶﻗ ﺪ
ﺏ ﺍﻟ ﺮﹾﺃ ِﺻﺤﺎ ﻱ ﻭﺍﻟﱠﻠﻴﺚﹸ ﻭﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻭﹶﺃﺑﻮ ﹶﺛ ﻮ ٍﺭ ﻭﹶﺃ ِﺧﻠﹶﺎﻓﹰﺎ ﻭِﺑ ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ ﻭﺍﻟﱠﺜ ﻮ ِﺭ
ﻕ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﹶﻗﺘ ﹶﻞ
ﺨ ﻨ ﺪ ِ
ﺱ ﻗﹶﺎ ﹶﻝ »:ﻣ ﺮ ﺍﻟﻨِﺒ ﻲ - -ﺑِﺎ ﻣ ﺮﹶﺃ ٍﺓ ﻣ ﹾﻘﺘﻮﹶﻟ ٍﺔ ﻳ ﻮ ﻡ ﺍﹾﻟ ﺟﺎ َﺀ ﻋ ﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺖ« ﺴ ﹶﻜ ﻫ ِﺬﻩِ؟ ﻗﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ:ﹶﺃﻧﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ :ﻭِﻟﻢ؟ ﻗﹶﺎ ﹶﻝ:ﻧﺎ ﺯ ﻋﺘﻨِﻲ ﻗﹶﺎِﺋ ﻢ ﺳﻴﻔِﻲ ﻗﹶﺎ ﹶﻝ:ﹶﻓ
ﺖ ،ﻭ ِﻫ ﻲ ﻟﹶﺎ ﺗﻘﹶﺎِﺗ ﹸﻞ« .ﻭ ﻫﺬﹶﺍ ﻒ ﻋﻠﹶﻰ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﻣ ﹾﻘﺘﻮﹶﻟ ٍﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻣﺎ ﺑﺎﹸﻟﻬﺎ ﹸﻗِﺘﹶﻠ » ﻭِﻟﹶﺄ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﻭﹶﻗ
ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﺇﻧﻤﺎ ﻧﻬﻰ ﻋ ﻦ ﹶﻗ ﺘ ِﻞ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ﺇﺫﹶﺍ ﹶﻟ ﻢ ﺗﻘﹶﺎِﺗ ﹾﻞ ،ﻭِﻟﺄﹶ ﱠﻥ ﻫ ﺆﻟﹶﺎ ِﺀ ﺇﻧﻤﺎ ﹶﻟ ﻢ ﻳ ﹾﻘﺘﻠﹸﻮﺍ ِﻟﹶﺄﻧ ﻬ ﻢ ﻓِﻲ
١٤٧
ﺍﹾﻟﻌﺎ ﺩ ِﺓ ﻟﹶﺎ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ.
ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﱃ ﺃﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻳﻘﺘﻠﻮﻥ ﰲ ﺃﻇﻬﺮ ﺍﻟﻘﻮﻟﲔ ﻋﻨﺪﻫﻢ،ﻣﻦ ﻋﺪﺍ ﺍﳌﺮﺃﺓ
ﻭﺍﻟﺼﱯ.
ﺐ( ﻭ ﻫ ﻮ ﻋﺎِﺑ ﺪ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺳﻮﹶﻗ ٍﺔ ).ﻭﹶﺃ ِﺟ ٍﲑ( ؛ِﻟﹶﺄ ﱠﻥ ﺤ ﱡﻞ ﹶﻗﺘ ﹸﻞ( ﹶﺫ ﹶﻛ ٍﺮ )ﺭﺍ ِﻫ ٍﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ )":ﻭﻳ ِ
ﻱ ﻓِﻲ ﺍﹾﻟﹶﺄ ﹾﻇ ﻬ ِﺮ( ِﻟ ﻌﻤﻮ ِﻡ ﹶﻗﻮﻟﻪ
ﻓِﻴ ِﻬ ﻢ ﺭﹾﺃﻳﺎ ﻭِﻗﺘﺎﻟﹰﺎ ).ﻭ ﺷﻴ ٍﺦ ﻭﹶﺃ ﻋﻤﻰ ﻭ ﺯ ِﻣ ٍﻦ ﻟﹶﺎ ِﻗﺘﺎ ﹶﻝ ﻓِﻴ ِﻬ ﻢ ﻭﻟﹶﺎ ﺭﹾﺃ
ﲔ{ ]ﺍﻟﺘﻮﺑﺔ [٥:ﻧ ﻌ ﻢ ﺍﻟ ﺮ ﺳ ﹸﻞ ﻟﹶﺎ ﻳﺠﻮ ﺯ ﹶﻗﺘﹸﻠ ﻬ ﻢ ﹶﻛﻤﺎ ﺍ ﺳﺘ ﻤ ﺮ ﻋﹶﻠﻴ ِﻪ ﻋ ﻤﹸﻠ ﻪ ﺸ ِﺮ ِﻛ ﺗﻌﺎﻟﹶﻰ }ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ
ﺸﻴ ِﺦ ﻭ ﻣ ﻦ ﺑ ﻌ ﺪ ﻩ ﹶﻓﻴ ﹾﻘﺘ ﹸﻞ ﹶﻗ ﹾﻄﻌﺎ
ﺨﹶﻠﻔﹶﺎ ِﺀ ﺍﻟﺮﺍ ِﺷﺪِﻳ ﻦ،ﹶﺃﻣﺎ ﺫﹸﻭ ِﻗﺘﺎ ٍﻝ ﹶﺃ ﻭ ﺭﹾﺃﻱٍ ِﻣ ﻦ ﺍﻟ
- -ﻭ ﻋ ﻤ ﹸﻞ ﺍﹾﻟ
١٤٨
ﻭِﺇﺫﹶﺍ ﺟﺎ ﺯ ﹶﻗﺘ ﹸﻞ ﻫ ﺆﻟﹶﺎ ِﺀ".
ﺤﻠﱠﻰ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ":ﻭﺟﺎِﺋ ﺰ ﹶﻗﺘ ﹸﻞ ﹸﻛ ﱢﻞ ﻣ ﻦ ﻋﺪﺍ ِﻣ ﻦ ﹶﺫ ﹶﻛ ﺮﻧﺎ ِﻣ ﻦ ﻭﻫﺬﺍ ﻣﺎ ﻧﺼﺮﻩ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍ ﹸﳌ
ﻒ -ﹶﺃ ﻭ ﺷﻴ ٍﺦ ﹶﻛِﺒ ٍﲑ ﲔ ِﻣ ﻦ ﻣﻘﹶﺎِﺗ ٍﻞ،ﹶﺃ ﻭ ﹶﻏﻴ ِﺮ ﻣﻘﹶﺎِﺗ ٍﻞ،ﹶﺃ ﻭ ﺗﺎ ِﺟ ٍﺮ،ﹶﺃ ﻭ ﹶﺃ ِﺟ ٍﲑ -ﻭ ﻫ ﻮ ﺍﹾﻟ ﻌﺴِﻴ ﺸ ِﺮ ِﻛ
ﺍﹾﻟ ﻤ
ﺐ،ﹶﺃ ﻭ ﹶﺃ ﻋﻤﻰ،ﹶﺃ ﻭ ﻣ ﹾﻘ ﻌ ٍﺪ ﻟﹶﺎ
ﺲ،ﹶﺃ ﻭ ﺭﺍ ِﻫ ٍ
ﻒ،ﹶﺃ ﻭ ِﻗﺴﻴ ٍ ﺡ،ﹶﺃ ﻭ ﹸﺃ ﺳ ﹸﻘ ٍ ﻱ،ﹶﺃ ﻭ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ،ﹶﺃ ﻭ ﹶﻓﻠﱠﺎ ٍﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﺭﹾﺃ ٍ
ﺵ ﹶﺃ ﺣﺪﺍ.
ﺗﺤﺎ ِ
ﺚ ﻭ ﺟ ﺪﺗﻤﻮ ﻫ ﻢ ﲔ ﺣﻴ ﹸ ﺸ ِﺮ ِﻛ ﻭﺟﺎِﺋ ﺰ ﺍ ﺳِﺘﺒﻘﹶﺎ ﺅ ﻫ ﻢ ﹶﺃﻳﻀﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ -ﺗﻌﺎﻟﹶﻰ }:-ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ
ﺻ ٍﺪ ﹶﻓﺈِ ﹾﻥ ﺗﺎﺑﻮﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﺍ ﺍﻟﺼﻼ ﹶﺓ ﻭﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﺼﺮﻭ ﻫ ﻢ ﻭﺍ ﹾﻗ ﻌﺪﻭﺍ ﹶﻟ ﻬ ﻢ ﹸﻛ ﱠﻞ ﻣ ﺮ
ﻭ ﺧﺬﹸﻭ ﻫ ﻢ ﻭﺍ ﺣ
ﺴِﻠ ﻢ.
ﺸ ِﺮ ٍﻙ ﺑِﺎﹾﻟ ﹶﻘﺘ ِﻞ ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳ
ﺨﻠﱡﻮﺍ ﺳﺒِﻴﹶﻠ ﻬ ﻢ{ ]ﺍﻟﺘﻮﺑﺔ [٥:ﹶﻓ ﻌ ﻢ -ﻋ ﺰ ﻭ ﺟ ﱠﻞ -ﹸﻛ ﱠﻞ ﻣ ﹶﻓ
- ١٤٧ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٣١١ /٩
- ١٤٨ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻭﺣﻮﺍﺷﻲ ﺍﻟﺸﺮﻭﺍﱐ ﻭﺍﻟﻌﺒﺎﺩﻱ )(٢٤١ /٩
٨١
ﺐ
ﺨﺒٍ ﺮ ﺭﻭﻳﻨﺎ ﻩ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﹶﺃ ﺣ ﻤ ﺪ ﺑ ِﻦ ﺷ ﻌ ﻴ ٍ
ﻭﻗﹶﺎ ﹶﻝ ﹶﻗ ﻮ ﻡ:ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﹶﺃ ﺣ ﺪ ِﻣ ﻤ ﻦ ﹶﺫ ﹶﻛ ﺮﻧﺎ،ﻭﺍ ﺣﺘﺠﻮﺍ ِﺑ
ﺡ ﺑ ِﻦ ﺍﻟ ﺮﺑِﻴ ِﻊ ﻗﹶﺎ ﹶﻝ » ﹸﻛﻨﺎ ﻣ ﻊ
ﹶﺃ ﺧﺒ ﺮﻧﺎ ﹸﻗﺘﻴﺒ ﹸﺔ ﻧﺎ ﺍﹾﻟ ﻤ ِﻐ ﲑ ﹸﺓ ﻋ ﻦ ﹶﺃﺑِﻲ ﺍﻟ ﺰﻧﺎ ِﺩ ﻋ ﻦ ﺍﻟﹾ ﻤ ﺮﱠﻗ ِﻊ ﻋ ﻦ ﺟ ﺪ ِﻩ ﺭﺑﺎ ِ
ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ﺮ ﺟ ٍﻞ:ﹶﺃ ﺩ ِﺭ ﻙ ﺧﺎِﻟﺪﺍ ﻭﹸﻗ ﹾﻞ ﹶﻟ ﻪ:ﻟﹶﺎ ﺗ ﹾﻘﺘﹶﻠ ﻦ ﹸﺫ ﺭﻳ ﹰﺔ ،ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ« ....
ﻭﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟ ﻬ ﻢ:ﺇﻧﻤﺎ ﻧ ﹾﻘﺘ ﹸﻞ ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ،ﹶﻓﺒﺎ ِﻃ ﹲﻞ؛ﺑ ﹾﻞ ﻧ ﹾﻘﺘ ﹸﻞ ﹸﻛ ﱠﻞ ﻣ ﻦ ﻳ ﺪﻋﻰ ﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ِﻣﻨ ﻬ ﻢ ﺣﺘﻰ
ﺠ ﺰﻳ ﹶﺔ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻛﺘﺎِﺑﻴﺎ ﹶﻛﻤﺎ ﹶﺃ ﻣ ﺮ ﺍﻟﱠﻠ ﻪ -ﺗﻌﺎﻟﹶﻰ -ﻓِﻲ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟﹶﺎ ﹶﻛﻤﺎ ﹶﺃ ﻣ ﺮ ﹶﺃﺑﻮ ﻱ ﺍﻟﹾ ِ ﻳ ﺆ ِﻣ ﻦ ﹶﺃ ﻭ ﻳ ﺆ ﺩ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﹶﺃ ﻫ ﹸﻞ ﺐ ﺍﹾﻟ ﻤ
ﺖ ،ﻭِﺇ ﹾﻥ ﺳ ﺖ ﹸﻗِﺘﹶﻠ
ﺕ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﹶﻟ ﻢ ﺗ ﹾﻘﺘ ﹾﻞ ،ﹶﻓِﺈ ﹾﻥ ﹶﻗﺘﹶﻠ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﺇ ﹾﺫ ﻳﻘﹸﻮ ﹸﻝ:ﺇ ﹾﻥ ﺍ ﺭﺗ ﺪ
ﺴِﻠﻤﻮ ﹶﻥ ﺨﺰﻯ ﺍﹾﻟ ﻤ ﺻﺪﻭ ﺭ ﻫ ﻢ ﻭﻳ
ﺸﻔﹸﻮﺍ ﺍﻟ ﱢﺬ ﻣ ِﺔ ﺍﻟﻨِﺒ ﻲ - -ﺗ ِﺮﻛﹸﻮﺍ ،ﻭ ﺳﺒ ﻬ ﻢ ﹶﻟ ﻪ ﺣﺘﻰ ﻳ
ﻚ.ﺗﺒﺎ ِﻟ ﻬﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ﻮ ِﻝ ﻭﻗﹶﺎِﺋِﻠ ِﻪ.
ِﺑ ﹶﺬِﻟ
ﻚ ﺑ ﻦ ﻋ ﻤﻴ ٍﺮ ﺍﹾﻟ ﹸﻘ ﺮ ِﻇ ﻲ ﻧﺎ » ﻋ ِﻄﻴ ﹸﺔ ﺍﹾﻟ ﹸﻘ ﺮ ِﻇ ﻲ
ﻭ ﺭﻭﻳﻨﺎ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﻭﻛِﻴ ٍﻊ ﻧﺎ ﺳ ﹾﻔﻴﺎ ﹸﻥ ﻧﺎ ﻋﺒ ﺪ ﺍﹾﻟ ﻤِﻠ ِ
ﺖ ﺧﱢﻠ ﻲ ﺖ ﹸﻗِﺘ ﹶﻞ ،ﻭ ﻣ ﻦ ﹶﻟ ﻢ ﻳﻨِﺒ
ﺖ ﻳ ﻮ ﻡ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓﻜﹶﺎ ﹶﻥ ﻣ ﻦ ﹶﺃﻧﺒ ﺿ ﻗﹶﺎ ﹶﻝ :ﻋ ِﺮ
ﺖ« .ﺖ ﻓِﻴ ﻤ ﻦ ﹶﻟ ﻢ ﻳﻨِﺒ
ﺳﺒِﻴﹸﻠ ﻪ،ﹶﻓ ﹸﻜﻨ
ﺴﺘﺒ ِﻖ ِﻣﻨ ﻬ ﻢ ﻋﺴِﻴﻔﹰﺎ ،ﻭﻟﹶﺎ ﺗﺎ ِﺟﺮﺍ ،ﻭﻟﹶﺎ ﹶﻓﻠﱠﺎﺣﺎ ،ﻭﻟﹶﺎ ﺷﻴﺨﺎ ﹶﻓ ﻬﺬﹶﺍ ﻋﻤﻮ ﻡ ِﻣ ﻦ ﺍﻟﻨِﺒ ﻲ - -ﹶﻟ ﻢ ﻳ
ﺽ ِﻣ ﻦ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬ ﻢ -ﻣﺘﻴ ﱠﻘ ﻦ؛ِﻟﹶﺄﻧ ﻬ ﻢ ﻓِﻲ ﻋ ﺮ ٍ ﺻﺤِﻴ ﺢ ِﻣﻨ ﻬ ﻢ -ﺭ ِ ﻉ ﹶﻛِﺒﲑﺍ ،ﻭ ﻫﺬﹶﺍ ﺇ ﺟﻤﺎ
ﻚ ﻋﻠﹶﻰ ﹶﺃ ﺣ ٍﺪ ِﻣ ﻦ ﹶﺃ ﻫِﻠﻬﺎ. ﻒ ﹶﺫِﻟ ﺨ ﺽ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﹶﻟ ﻢ ﻳ
ﹶﺃ ﻋﺮﺍ ِ
ﺨِﺘﻴﺎِﻧ ﻲ ،ﻭﻋﺒﻴ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋ ﻤ ﺮ ِﻛﻠﹶﺎ ﻫﻤﺎ ﻋ ﻦ ﻧﺎ ِﻓ ٍﻊ
ﺴ ﺏ ﺍﻟ ﻭ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﺣﻤﺎ ِﺩ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ:ﹶﺃ ﺧﺒ ﺮﻧﺎ ﹶﺃﻳﻮ
ﺏ ﺇﻟﹶﻰ ﹸﺃ ﻣﺮﺍ ِﺀ ﺍﹾﻟﹶﺄ ﺟﻨﺎ ِﺩ:ﹶﺃ ﹾﻥ ﻟﹶﺎ
ﺨﻄﱠﺎ ِ
ﺐ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺏ ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ ﺨﻄﱠﺎ ِ ﻋ ﻦ ﹶﺃ ﺳﹶﻠ ﻢ ﻣ ﻮﻟﹶﻰ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
ﺕ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟ ﻤﻮﺍﺳِﻲ ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺝ ﹶﺃ ﺣﺪﺍ،ﹸﺍ ﹾﻗﺘﻠﹸﻮ ﻫ ﻢ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﻣِ ﻦ ﺟ ﺮ ﺠِﻠﺒﻮﺍ ﺇﹶﻟﻴﻨﺎ ِﻣ ﻦ ﺍﹾﻟ ﻌﻠﹸﻮ ِ ﻳ
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ.
ﻭ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﺍﺑ ِﻦ ﹶﺃﺑِﻲ ﺷﻴﺒ ﹶﺔ ﻋ ﻦ ﺍﺑ ِﻦ ﻧ ﻤﻴ ٍﺮ ﻧﺎ ﻋﺒﻴ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋ ﻤ ﺮ ﻋ ﻦ ﻧﺎِﻓ ٍﻊ ﻋ ﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ
ﺕ ﻋﹶﻠﻴ ِﻪ
ﺻِﺒﻴﺎ ،ﻭﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﻠﹸﻮﺍ ﹸﻛ ﱠﻞ ﻣ ﻦ ﺟ ﺮ ﺐ ﻋ ﻤ ﺮ ﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ﺟﻨﺎ ِﺩ:ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ،ﻭﻟﹶﺎ
ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ
ﺍﹾﻟ ﻤﻮﺍﺳِﻲ.
ﺴﺘﹾﺜ ِﻦ ﺷﻴﺨﺎ ،ﻭﻟﹶﺎ ﺭﺍ ِﻫﺒﺎ ،ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ ،ﻭﻟﹶﺎ ﹶﺃ ﺣﺪﺍ ﺇﻟﱠﺎ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋ ﻨ ﻪ -ﹶﻟ ﻢ ﻳ ﹶﻓ ﻬﺬﹶﺍ ﻋ ﻤ ﺮ -ﺭ ِ
ﺼ ﻤ ِﺔ ﺼﺤﺎﺑ ِﺔ ِﺧﻠﹶﺎﹸﻓ ﻪ -ﻭﹶﻗ ﺪ ﹸﻗِﺘ ﹶﻞ ﺩ ﺭﻳ ﺪ ﺑ ﻦ ﺍﻟ
ﺼ ﺢ ﻋ ﻦ ﹶﺃ ﺣ ٍﺪ ِﻣ ﻦ ﺍﻟ
ﻂ؛ﻭﻟﹶﺎ ﻳ ِ
ﺼﺒﻴﺎ ﹶﻥ ﹶﻓ ﹶﻘ ﹾ
ﺍﻟﻨﺴﺎ َﺀ،ﻭﺍﻟ
ﻭ ﻫ ﻮ ﺷﻴ ﺦ ﻫ ِﺮ ﻡ ﹶﻗ ﺪ ﺍ ﻫﺘ ﺰ ﻋ ﹾﻘﹸﻠ ﻪ ﹶﻓﹶﻠ ﻢ ﻳﻨ ِﻜ ﺮ ﺍﻟﻨِﺒ ﻲ - -ﹶﻓﻘﹶﺎﻟﹸﻮﺍِ:ﻟﹶﺄﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﺭﹾﺃﻱٍ؟ ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ
٨٢
ﻱ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﻩ ،ﹶﻓﻠﹶﺎ ﺳ ﻤﻌﺎ ﹶﻟ ﻪ ﻭﻟﹶﺎ ﻃﹶﺎ ﻋ ﹰﺔ -ﻭ ِﻣﹾﺜ ﹸﻞ ﻫ ِﺬ ِﻩ
ﺴ ﻢ ﹶﻟ ﹸﻜ ﻢ ﺫﹶﺍ ﺍﻟ ﺮﹾﺃ
ﹶﻟ ﻬ ﻢ :ﻭ ﻣ ﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﻗ
١٤٩
ﺍﻟﺘﻘﹶﺎﺳِﻴ ِﻢ ﻟﹶﺎ ﺗ ﺆ ﺧ ﹸﺬ ﺇﻟﱠﺎ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ،ﹶﺃ ﻭ ﻋ ﻦ ﺍﻟﻨِﺒ ﻲ - -ﻭِﺑﺎﹶﻟﱠﻠ ِﻪ -ﺗﻌﺎﻟﹶﻰ -ﻧﺘﹶﺄﻳ ﺪ.
ﺃﺩﻟﺔ ﻣﻦ ﺭﺃﻯ ﻋﺪﻡ ﻗﺘﻠﻬﻢ ﲨﻴﻌﺎ
ﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻌﺪﻡ ﻗﺘﻞ ﺍﻷﺻﻨﺎﻑ ﺍﳌﺬﻛﻮﺭﺓ ﻣﺎ ﱂ ﻳﻘﺎﺗﻠﻮﺍ ﺑﺄﺩﻟﺔ:
ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ:ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺬﻛﺮ } ﻭﻗﹶﺎِﺗﻠﹸﻮﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻘﹶﺎِﺗﻠﹸﻮﻧ ﹸﻜ ﻢ ﻭﻟﹶﺎ
ﺐ ﺍﹾﻟ ﻤ ﻌﺘﺪِﻳ ﻦ { ]ﺍﻟﺒﻘﺮﺓ،[١٩٠:ﻗﺎﻟﻮﺍ:ﻓﻜﻞ ﻣﻦ ﱂ ﻳﻘﺎﺗﻞ ﻭﱂ ﻳﺒﺪ ﻣﻨﻪ ﻣﺎ ﺤ ﺗ ﻌﺘﺪﻭﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﻳﻀﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺭﺃﻱ ﻳﻔﻴﺪ ﺍﻟﻜﻔﺎﺭ ﺃﻭ ﲢﺮﻳﺾ ﺃﻭ ﻣﺎﻝ ﻭﳓﻮﻩ،ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻗﺘﻠﻪ.
ﻗﻠﺖ:ﻫﺬﻩ ﻣﻦ ﺃﻭﻝ ﺁﻳﺎﺕ ﺍﳉﻬﺎﺩ ﻭﻗﺪ ﺟﺎﺀ ﺑﻌﺪﻫﺎ ﺁﻳﺎﺕ ﺗﻨﺴﺨﻬﺎ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﻭﺍﻟﺘﻮﺑﺔ
.
ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ:ﻣﺎ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻭﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺍﻟﻨﻬﻲ
ﺐ،ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﹶﻏﺰﺍ ٍﺓ،ﹶﻓ ﻤ ﺮ
ﻋﻦ ﻗﺘﻞ ﺑﻌﺾ ﻣﻦ ﺫﻛﺮ.ﻓ ﻌ ﻦ ﺣﻨ ﹶﻈﹶﻠ ﹶﺔ ﺍﹾﻟﻜﹶﺎِﺗ ِ
ﺖ ﻫ ِﺬ ِﻩ ِﻟﺘﻘﹶﺎِﺗ ﹶﻞ،ﹶﺃ ﺩ ِﺭ ﻙ ﺧﺎِﻟﺪﺍ،ﹶﻓ ﹸﻘ ﹾﻞ ﹶﻟ ﻪ:ﻟﹶﺎ ﺗ ﹾﻘﺘ ﹾﻞ
ﺱ ﻋﹶﻠﻴﻬﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻣﺎ ﻛﹶﺎﻧ
ﺑِﺎ ﻣ ﺮﹶﺃ ٍﺓ ﻣ ﹾﻘﺘﻮﹶﻟ ٍﺔ ﻭﺍﻟﻨﺎ
١٥٠
ﹸﺫ ﺭﻳ ﹰﺔ ،ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ«.
ﻭﺍﺳﺘﺪﻝ ﺑﺎﳊﺪﻳﺚ ﻣﻦ ﻭﺟﻬﲔ:ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻗﻮﻟﻪ ):ﻣﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﻟﺘﻘﺎﺗﻞ( ﻓﺠﻌﻞ
ﺍﻟﻌﻠﺔ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻠﻬﺎ ﻛﻮﺎ ﻻ ﺗﻘﺎﺗﻞ،ﻭﻫﺬﺍ ﻳﻮﺿﺢ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ):ﻭﻗﺎﺗﻠﻮﺍ ﰲ ﺳﺒﻴﻞ
ﺍﷲ ﺍﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻧﻜﻢ(.
ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ:ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﻟﻌﺴﻴﻒ،ﻭﻫﻮ ﺍﻷﺟﲑ،ﻭﺍﻟﻐﺎﻟﺐ ﺃﻧﻪ ﻻ ﻳﻘﺎﺗﻞ ﻛﺎﳌﺮﺃﺓ ﻭﺍﻟﺼﱯ.
- ١٤٩ﺍﶈﻠﻰ ﺑﺎﻵﺛﺎﺭ )(٣٤٨ /٥
- ١٥٠ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٤٧٩١)(١١٢ /١١ﺻﺤﻴﺢ
ﺴﺘﻮِﻱ ﻓِﻲ
ﻑ ﻳ
ﻱ :ﻣﻘﹾﺘﻮﹶﻟﺔٍ ،ﻭِﺇﺫﹶﺍ ﹸﺫ ِﻛ ﺮ ﺍﹾﻟ ﻤ ﻮﺻﻮ
ﻱ ﺍﻟ ﺮ ﺟ ﹸﻞ )ﹶﻓﻘﹶﺎ ﹶﻝ :ﻋﻠﹶﻰ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﹶﻗﺘِﻴ ٍﻞ(:ﹶﺃ
)ﺍﻧ ﹸﻈ ﺮ ﻋﻠﹶﻰ ﻣﺎ ﺍ ﺟﺘ ﻤ ﻊ ﻫ ﺆﻟﹶﺎﺀِ؟ ﹶﻓﺠﺎ َﺀ(:ﹶﺃ ِ
ﻱ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ )ِﻟﺘﻘﹶﺎِﺗ ﹶﻞ(:ﺍﻟﻠﱠﺎ ﻡ ِﻫ ﻲ ﺍﻟﺪﺍ ِﺧﹶﻠ ﹸﺔ ﻓِﻲ ﺧﺒ ِﺮ ﻛﹶﺎ ﹶﻥ
ﺖ ﻫ ِﺬ ِﻩ(:ﹶﺃ ِ
ﺚ) .ﹶﻓﻘﹶﺎ ﹶﻝ:ﻣﺎ ﻛﹶﺎﻧ ﺍﹾﻟ ﹶﻔﻌِﻴ ِﻞ ِﺑ ﻤ ﻌﻨﻰ ﺍﹾﻟ ﻤ ﹾﻔﻌﻮ ِﻝ ﺍﹾﻟ ﻤ ﹶﺬ ﱠﻛ ِﺮ ﻭﺍﹾﻟ ﻤ ﺆﻧ ِ
ﺴ ِﺮ ﺍﻟﺪﺍ ِﻝﺐ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ ).[١٧٩:ﻭ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﹶﻘ ﺪ ﻣ ِﺔ(ِ:ﺑ ﹶﻜ ِﻟﺘ ﹾﺄﻛِﻴ ِﺪ ﺍﻟﻨ ﹾﻔ ِﻲ ﹶﻛ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ }:ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻟﻴ ﹾﻄِﻠ ﻌ ﹸﻜ ﻢ ﻋﻠﹶﻰ ﺍﹾﻟ ﻐﻴ ِ
ﻱ
ﻱ ِﺇﻟﹶﻰ ﺧﺎِﻟ ٍﺪ )ﹶﻓﻘﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻞ ِﻟﺨﺎِﻟ ٍﺪ:ﻟﹶﺎ ﺗ ﹾﻘﺘ ِﻞ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ:ﹶﺃ
ﻱ ﺍﻟﻨِﺒ ﻲ ) - -ﺭ ﺟﻠﹰﺎ(:ﹶﺃ ﺚ(:ﹶﺃ ِ ﻭﻳ ﹾﻔﺘ ﺢ )ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴﺪِ،ﹶﻓﺒ ﻌ ﹶ
ﺡ .ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٤٢ /٦ ﺨ ﺪﻣﺔِ ،ﻭﹶﻟ ﻌ ﱠﻞ ﻋﻠﹶﺎ ﻣﺘ ﻪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ِﺑﻠﹶﺎ ِﺳﻠﹶﺎ ٍ
ﹶﺃ ِﺟﲑﺍ ﻭﺗﺎِﺑﻌﺎ ِﻟ ﹾﻠ ِ
٨٣
ﻚ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ»:ﺍﻧ ﹶﻄِﻠﻘﹸﻮﺍ ﺑِﺎ ﺳ ِﻢ ﺍﻟﱠﻠ ِﻪ
ﺲ ﺑ ﻦ ﻣﺎِﻟ ٍ
ﻋ ﻦ ﺧﺎِﻟ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ِﻔ ﺰ ِﺭ ،ﺣ ﺪﹶﺛﻨِﻲ ﹶﺃﻧ
ﺻ ِﻐﲑﺍ ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ،ﻭﻟﹶﺎ
ﻭﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﻋﻠﹶﻰ ِﻣﱠﻠ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺷﻴﺨﺎ ﻓﹶﺎِﻧﻴﺎ ﻭﻟﹶﺎ ِﻃ ﹾﻔﻠﹰﺎ ﻭﻟﹶﺎ
١٥١
ﲔ«
ﺴِﻨ ﺤِ ﺐ ﺍﹾﻟ ﻤ
ﺤ ﺴﻨﻮﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ِ
ﺻﻠِﺤﻮﺍ ﻭﹶﺃ ﺣ ِ ﺿﻤﻮﺍ ﹶﻏﻨﺎِﺋ ﻤ ﹸﻜ ﻢ ،ﻭﹶﺃ
ﺗ ﻐﻠﱡﻮﺍ ،ﻭ
ﺝ
ﺨ ﺮ ﺚ ﺟﻴﻮﺷﺎ ِﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ.ﹶﻓ ﺼﺪﻳ ﻖ ﺑ ﻌ ﹶﺤﻴﻰ ﺑ ِﻦ ﺳﻌِﻴ ٍﺪ،ﹶﺃ ﱠﻥ ﺃﹶﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ :ﻋ ﻦ ﻳ
ﻉ .ﹶﻓ ﺰ ﻋﻤﻮﺍ ﹶﺃ ﱠﻥ ﻳﺰِﻳ ﺪ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄﺑِﻲ
ﻚ ﺍﹾﻟﹶﺄ ﺭﺑﺎ ِ
ﻳ ﻤﺸِﻲ ﻣ ﻊ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ِﻣ ﲑ ﺭ ﺑ ٍﻊ ِﻣ ﻦ ِﺗ ﹾﻠ
ﺐِ.ﺇﻧﻲﺖ ِﺑﻨﺎ ِﺯﻝٍ ،ﻭﻣﺎ ﹶﺃﻧﺎ ِﺑﺮﺍ ِﻛ ٍ ﺐ ،ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹶﺃﻧ ِﺰ ﹶﻝ.ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ »ﻣﺎ ﹶﺃ ﻧ ﺑ ﹾﻜ ٍﺮِ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛ
ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﻚ ﺳﺘ ِ ﻱ ﻫ ِﺬ ِﻩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ«.ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪِ»:ﺇﻧ ﺐ ﺧﻄﹶﺎ ﺴ ﹶﺃ ﺣﺘ ِ
ﻁ
ﺤﺼﻮﺍ ﻋ ﻦ ﹶﺃ ﻭﺳﺎ ِ ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﹶﻓ
ﺴ ﻬ ﻢ ﹶﻟ ﻪ .ﻭ ﺳﺘ ِ
ﺴ ﻬ ﻢ ِﻟﱠﻠ ِﻪ.ﹶﻓ ﹶﺬ ﺭ ﻫ ﻢ ﻭﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﹶﺃﻧ ﹸﻔ
ﺸ ٍﺮ»:ﻟﹶﺎ ﺗ ﹾﻘﺘﹶﻠ ﻦ
ﻚ ِﺑ ﻌ
ﻒ« .ﻭِﺇﻧﻲ ﻣﻮﺻِﻴ
ﺴﻴ ِ
ﺤﺼﻮﺍ ﻋﻨ ﻪ ﺑِﺎﻟ
ﺏ ﻣﺎ ﹶﻓ
ﺿ ِﺮ
ﺸ ﻌ ِﺮ.ﻓﹶﺎ
ﺭ ُﺀﻭ ِﺳ ِﻬ ﻢ ِﻣ ﻦ ﺍﻟ
- ١٥١ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٢٦١٤)(٣٧ /٣ﺣﺴﻦ ﻟﻐﲑﻩ
ﲔ
ﺴﺘﻌِﻴِﻨ
ﲔ )ﺑﺎ ِﺳ ِﻢ ﺍﻟﱠﻠ ِﻪ( :ﻣ
ﻱ ﺍ ﹾﺫ ﻫﺒﻮﺍ ﻭ ِﺳﲑﻭﺍ ﻣﺘﺒ ﺮ ِﻛ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ:ﺍﻧ ﹶﻄِﻠﻘﹸﻮﺍ(:ﹶﺃ ِ
ﺲ ﺭ ِ
) ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺨ ٍﺔ :ﻭﻟﹶﺎ
ﺴ ﺕ )ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ( :ﻭﻓِﻲ ﻧ
ﲔ ) ﻭ ﻋﻠﹶﻰ ِﻣﱠﻠ ِﺔ ﺭ ﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ(:ﻭﺍﹾﻟﹶﺄ ﺣﻮﺍ ﹸﻝ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﻣﺘﺮﺍ ِﺩﻓﹶﺎﺕٍ،ﹶﺃ ﻭ ﻣﺘﺪﺍ ِﺧﻠﹶﺎ ٍ ) ﻭﺑِﺎﻟﱠﻠ ِﻪ(:ﺛﹶﺎِﺑِﺘ
ﺼ ﻤﺔِ ،ﻭﻛﹶﺎ ﹶﻥ ﻋ ﻤ ﺮ ﻩ ﻣِﺎﹶﺋ ﹰﺔ
ﺴﻠﹶﺎ ﻡ ِﺑ ﹶﻘﺘ ِﻞ ﺩ ﺭﻳ ِﺪ ﺑ ِﻦ ﺍﻟ
ﺻ ﺢ ﹶﺃ ﻣ ﺮ ﻩ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻱ ِﺇﻟﱠﺎ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣﻘﹶﺎِﺗﻠﹰﺎ،ﹶﺃ ﻭ ﺫﹶﺍ ﺭﹾﺃﻱٍ ،ﻭﹶﻗ ﺪ
ﺗ ﹾﻘﺘﻠﹸﻮﺍ ) ﺷﻴﺨﺎ ﻓﹶﺎِﻧﻴﺎ(:ﹶﺃ
ﺻ ِﻐﲑﺍ(:ﺍﻟﻈﱠﺎ ِﻫ ﺮ ﹶﺃﻧ ﻪ ﺑ ﺪﻝﹲ،ﹶﺃ ﻭﺶ ﻫﻮﺍ ِﺯ ﹶﻥ ﻟِﻠ ﺮﹾﺃﻱِ ،ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ ) .ﻭﻟﹶﺎ ِﻃ ﹾﻔﻠﹰﺎ ﻭ ِﻋﺸﺮِﻳ ﻦ ﻋﺎﻣﺎ ﹶﺃ ﻭ ﹶﺃ ﹾﻛﹶﺜﺮ ،ﻭﹶﻗ ﺪ ﺟِﻲ َﺀ ِﺑ ِﻪ ﻓِﻲ ﺟﻴ ِ
ﻱ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﻣﻘﹶﺎﺗﹶﻠﺔﹰ ،ﻭﹶﻟ ﻢ
ﺻِﺒﻴﺎ ﺩﻭ ﹶﻥ ﺍﹾﻟﺒﻠﹸﻮﻍِ ،ﻭﺍ ﺳﺘﹾﺜﻨﻰ ِﻣﻨ ﻪ ﻣﺎ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣِﻠﻜﹰﺎ،ﹶﺃ ﻭ ﻣﺒﺎ ِﺷﺮﺍ ِﻟ ﹾﻠ ِﻘﺘﺎ ِﻝ ) ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ(:ﹶﺃ
ﻱ ﺑﻴﺎ ﹲﻥ ؛ ﹶﺃ
ﻱ ﹸﺃﻣﻮ ﺭ ﹸﻛ ﻢ ﺻِﻠﺤﻮﺍ(:ﹶﺃ ﻱ ﺍ ﺟ ﻤﻌﻮﺍ ) ﹶﻏﻨﺎِﺋ ﻤ ﹸﻜﻢ ،ﻭﹶﺃ ﻀ ﻢ ﹶﺃ ﻭِﻟ ِﻪ ؛ ﹶﺃ ِ ﺿﻤﻮﺍ(ِ:ﺑ ﻱ ﻓِﻲ ﺍﹾﻟ ﻤﺤﺎ ِﺭﺑ ِﺔ ) ﻭﻟﹶﺎ ﺗ ﻐﻠﱡﻮﺍ ،ﻭ ﺕ ﺭﹶﺃ ٍ ﺗﻜﹸ ﻦ ﻣِﻠ ﹶﻜﺔﹰ ،ﻭﻟﹶﺎ ﺫﹶﺍ
ﻱ ﻳﺜِﻴﺒ ﻬ ﻢ ﻭﻳ ﹾﻜ ِﺮ ﻣ ﻬ ﻢ ) .ﺭﻭﺍ ﻩ ﹶﺃﺑﻮ ﺩﺍ ﻭ ﺩ(ﺯ
ﲔ(:ﹶﺃ
ﺴِﻨ ﺤِﺐ ﺍﹾﻟ ﻤ ﺤ ﻱ ﻓِﻴﻤﺎ ﺑﻴﻨ ﹸﻜ ﻢ )ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ِ
ﺴﻨﻮﺍ(:ﹶﺃ ) ﻭﹶﺃ ﺣ ِ
ﺥ ﺿﺘ ﻪِ .ﻣﻤﺎ ﺳﺒ ﻖ ِﻣ ﻦ ﹶﻗ ﻮِﻟ ِﻪ:ﺍ ﹾﻗﺘﻠﹸﻮﺍ ﺷﻴﻮ ﺲ ِﺑﺬﹶﺍﻙ ،ﻭﹶﺃﻣﺎ ﻣﻌﺎ ﺭ ﲔ:ﹶﻟﻴ ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ :ﻭﻓِﻴ ِﻪ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ِﻔ ﺮ ِﺯ .ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻣ ِﻌ ٍ
ﺥ ِﺑ ﻐﻴ ِﺮ ﺍﹾﻟﻔﹶﺎﻧِﻲ،ﹸﺛ ﻢ ﺍﹾﻟ ﻤﺮﺍ ﺩ
ﺸﻴﻮ ﺺ ﺍﻟ ﺨ ﺐ ﹶﺃ ﹾﻥ ﻳ ﺠ ﺿﺔﹶ،ﺑ ﹾﻞ ﻳ ِ ﺱ ﻟﹶﺎ ﻣﻌﺎ ﺭ ﻒ ِﻣﻨﻪ،ﹸﺛ ﻢ ﻋﻠﹶﻰ ﹸﺃﺻﻮ ِﻝ ﹶﻛﺜِ ٍﲑ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﺿ ﻌ
ﲔ ﹶﻓﹶﺄ ﺸ ِﺮ ِﻛ ﺍﹾﻟ ﻤ
ﺼ ﱠﻔﻴﻦِ ،ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ﺣﺒﺎ ِﻝ ؛ ِﻟﹶﺄﻧ ﻪ ﻳﺠِﻲ ُﺀ ِﻣﻨ ﻪ
ﺡ ِﻋﻨ ﺪ ﺍﹾﻟِﺘﻘﹶﺎ ِﺀ ﺍﻟ
ﺼﻴﺎ ِ
ﺸﻴ ِﺦ ﺍﹾﻟﻔﹶﺎﻧِﻲ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﻣﻦ ﻟﹶﺎ ﻳ ﹾﻘ ِﺪ ﺭ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﻭﻟﹶﺎ ﺍﻟ
ﺑِﺎﻟ
ﺡﺏ ﺍﹾﻟ ﻤ ﺮﺗ ﺪ ﻓِﻲ ﺷ ﺮ ِ ﻱ ﻓِﻲ ِﻛﺘﺎ ِ ﺸﻴ ﺦ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺍﻟﺮﺍ ِﺯ ﺏ ﺍﹾﻟ ﻤﺴِﻠ ِﻤﲔ ،ﹶﺫ ﹶﻛ ﺮ ﻩ ﻓِﻲ ﺍﻟ ﱠﺬ ِﺧ ﲑﺓِ ،ﻭﺯﺍ ﺩ ﺍﻟ ﺍﹾﻟ ﻮﹶﻟ ﺪ ﹶﻓﻴ ﹾﻜِﺜ ﺮ ﻣﺤﺎ ِﺭ
ﻑ ﻭﺯﺍ ﹶﻝ ﻋ ﻦ ﺸﻴ ﺦ ﺍﹾﻟﻔﹶﺎﻧِﻲ ﺍﱠﻟﺬِﻱ ﺧ ِﺮ ﻱ:ﺃﹶﻧ ﻪ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎ ِﻣ ﹶﻞ ﺍﹾﻟ ﻌ ﹾﻘ ِﻞ ﻧ ﹾﻘﺘﹸﻠﻪ ،ﻭ ِﻣ ﹾﺜﹸﻠ ﻪ ﻧ ﹶﻘﺘﹸﻠ ﻪ ِﺇﺫﹶﺍ ﺍ ﺭﺗﺪ،ﻭﺍﱠﻟﺬِﻱ ﻟﹶﺎ ﻧ ﹾﻘﺘﹸﻠ ﻪ ﺍﻟ
ﺍﻟ ﱠﻄﺤﺎ ِﻭ
ﻉ ﺍﹾﻟﻴ ِﺪ ﺍﹾﻟﻴ ﻤﻨﻰ
ﺠﻨﻮ ِﻥ ﹶﻓﻠﹶﺎ ﻧ ﹾﻘﺘﹸﻠﻪ ،ﻭﻟﹶﺎ ِﺇﺫﹶﺍ ﺍ ﺭﺗ ﺪ ﺍﻫـ .ﻭﻟﹶﺎ ﻧ ﹾﻘﺘ ﹸﻞ ﻣ ﹾﻘﻄﹸﻮ
ﺣﺪﻭ ِﺩ ﺍﹾﻟ ﻌ ﹶﻘﻠﹶﺎ ِﺀ ﺍﹾﻟ ﻤ ﻤﻴﺰِﻳﻦ،ﹶﻓ ﻬﺬﹶﺍ ﺣِﻴﻨِﺌ ٍﺬ ﻳﻜﹸﻮ ﹸﻥ ِﺑ ﻤﻨ ِﺰﹶﻟ ِﺔ ﺍﻟﹾ ﻤ
ﺲ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳﺨﺎِﻟﻄﹸﻮ ﹶﻥ ﺻ ﻮ ﻣ ﻌِﺘﻪِ،ﻭﻟﹶﺎ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﹶﻜﻨﺎِﺋ ِ
ﺐ ﻓِﻲ ﺴﻴ ِﺮ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ:ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺍﻟﺮﺍ ِﻫ ﻉ ﻳ ﺪ ﻩ ﻭ ِﺭ ﺟﹸﻠ ﻪ ِﻣ ﻦ ِﺧﻠﹶﺎﻑٍ ،ﻭﻓِﻲ ﺍﻟ ﻭﺍﹾﻟ ﻤ ﹾﻘﻄﹸﻮ
ﺚ ﺟﻴﻮﺷﺎ ِﺇﻟﹶﻰ ﺤﻴﻰ ﺑ ِﻦ ﺳﻌِﻴﺪٍ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺑ ﻌ ﹶ ﻚ ﻓِﻲ ﻣ ﻮ ﱠﻃﹶﺌ ِﻪ ﻋ ﻦ ﻳ ﺍﻟﻨﺎﺱ،ﹶﻓِﺈ ﹾﻥ ﺧﺎﹶﻟﻄﹸﻮﺍ ﹸﻗِﺘﻠﹸﻮﺍ ﻛﹶﺎﹾﻟ ِﻘﺴﻴﺲِ ،ﻭ ﺭﻭﻯ ﻣﺎِﻟ
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃﺓﹰ ،ﻭﻟﹶﺎ ﹶﻛِﺒﲑﺍ ﻫ ِﺮﻣﺎ ،ﻭﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄ ﻌ ﻦ
ﺸ ٍﺮ:ﻟﹶﺎ ﺗ ﹾﻘﺘﹶﻠ ﻦ
ﻚ ِﺑ ﻌ
ﺸﻴ ﻊ ﺯﻳ ﺪ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﺃﹸﻭﺻِﻴ
ﺝ ﻳ
ﺨ ﺮ
ﺍﻟﺸﺎﻡِ،ﹶﻓ
ﺠﺒﻦ ،ﻭﻟﹶﺎ ﺗ ﻐ ﱠﻞ .ﻣﺮﻗﺎﺓ
ﺨ ِﺮﺑ ﻦ ﻋﺎ ِﻣﺮﺍ .ﻭﻟﹶﺎ ﺗ ﻐ ِﺮﹶﻗﻦ ،ﻭﻟﹶﺎ ﺗ
ﺤ ِﺮﹶﻗ ﻦ ﻭﻟﹶﺎ ﺗ
ﺠﺮﺍ ﻣﹾﺜ ِﻤﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷﺎﺓﹰ ،ﻭﻟﹶﺎ ﺑ ﹶﻘ ﺮ ﹰﺓ ِﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﹶﻠﺔٍ ،ﻭﻟﹶﺎ ﺗ
ﺷ
ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٤٣ /٦
٨٤
ﺨ ﺮﺑ ﻦ ﻋﺎ ِﻣﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ
ﺠﺮﺍ ﻣﹾﺜ ِﻤﺮﺍ ،ﻭﻟﹶﺎ ﺗ
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﹶﻛِﺒﲑﺍ ﻫ ِﺮﻣﺎ ،ﻭﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄ ﻌ ﻦ ﺷ
ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ،ﻭﻟﹶﺎ
١٥٢
ﺠﺒ ﻦ«
ﺤﻠﹰﺎ ،ﻭﻟﹶﺎ ﺗ ﻐ ﺮﹶﻗﻨ ﻪ ،ﻭﻟﹶﺎ ﺗ ﻐﹸﻠ ﹾﻞ ﻭﻟﹶﺎ ﺗ
ﺤ ِﺮﹶﻗ ﻦ ﻧ
ﺷﺎ ﹰﺓ ،ﻭﻟﹶﺎ ﺑ ِﻌﲑﺍِ،ﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﹶﻠ ٍﺔ .ﻭﻟﹶﺎ ﺗ
ﺃﺩﻟﺔ ﻣﻦ ﺭﺃﻯ ﻗﺘﻠﻬﻢ ﲨﻴﻌﺎ،ﻣﺎ ﻋﺪﺍ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺼﱯ
ﻭﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻘﺘﻞ ﻣﻦ ﻋﺪﺍ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺼﱯ ﺍﻟﺬﻱ ﱂ ﻳﺒﻠﻎ ﺍﳊﻠﻢ ﺑﺄﺩﻟﺔ:
ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ:
ﺍﻟﻌﻤﻮﻡ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻨﺼﻮﺹ ﺑﻘﺘﻞ ﺍﳌﺸﺮﻛﲔ ﻛﺎﻓﺔ،ﻭﺑﻘﺘﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﻳﻌﻄﻮﺍ
ﺚ ﻭ ﺟ ﺪﺗﻤﻮ ﻫ ﻢ
ﲔ ﺣ ﻴ ﹸ
ﺸ ِﺮ ِﻛ
ﺤ ﺮﻡ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ
ﺴﹶﻠ ﺦ ﺍﹾﻟﹶﺄ ﺷ ﻬ ﺮ ﺍﹾﻟ
ﺍﳉﺰﻳﺔ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ}:ﹶﻓِﺈﺫﹶﺍ ﺍﻧ
ﺼﻠﹶﺎ ﹶﺓ ﻭﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓﺻ ٍﺪ ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﺍ ﺍﻟ ﺼﺮﻭ ﻫ ﻢ ﻭﺍ ﹾﻗ ﻌﺪﻭﺍ ﹶﻟ ﻬ ﻢ ﹸﻛ ﱠﻞ ﻣ ﺮ ﻭ ﺧﺬﹸﻭ ﻫ ﻢ ﻭﺍ ﺣ
ﺨﻠﱡﻮﺍ ﺳﺒِﻴﹶﻠ ﻬ ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ{ ]ﺍﻟﺘﻮﺑﺔ.[٥: ﹶﻓ
ﺤ ﺮﻣﻮ ﹶﻥ ﻣﺎ ﺣ ﺮ ﻡ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ}:ﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﺑِﺎﹾﻟﻴ ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﻭﻟﹶﺎ ﻳ
ﺠ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳ ٍﺪ
ﺏ ﺣﺘﻰ ﻳ ﻌﻄﹸﻮﺍ ﺍﹾﻟ ِ ﺤ ﻖ ِﻣ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻜﺘﺎ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭﻟﹶﺎ ﻳﺪِﻳﻨﻮ ﹶﻥ ﺩِﻳ ﻦ ﺍﹾﻟ
ﻭ ﻫ ﻢ ﺻﺎ ِﻏﺮﻭ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ[٢٩:
ﻭﻛﻼﳘﺎ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ﰲ ﺍﳉﻬﺎﺩ ﻓﻬﻲ ﻧﺎﺳﺨﺔ ﳌﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺁﻳﺎﺕ .
- ١٥٢ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﺕ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ) ( ١٠)(٤٤٨ /٢ﻭﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ) ( ٢٣٨٣)(١٨١ /٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ
ﻟﻠﺒﻴﻬﻘﻲ )( ١٨١٢٥)(١٤٥ /٩ﺻﺤﻴﺢ ﻟﻐﲑﻩ
ﺖ ِﺑﻨﺎ ِﺯ ٍﻝ ﻭﻣﺎ
ﺴﻴ ِﺮ )ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ:ﻣﺎ ﹶﺃﻧ
ﺐ ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹶﺃﻧ ِﺰ ﹶﻝ( ﺣﺘﻰ ﻧﺘﺴﺎﻭﻯ ﻓِﻲ ﺍﻟ )ﹶﻓ ﺰ ﻋﻤﻮﺍ ﹶﺃ ﱠﻥ ﻳﺰِﻳ ﺪ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄﺑِﻲ ﺑ ﹾﻜ ٍﺮِ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛ
ﻚ ﺑِﺎﻟﻨِﺒ ﻲ - ﺼﺪﻳ ﻖ ﻓِﻲ ﹶﺫِﻟ ﺸﻴﺎ ﻓِﻲ ﻃﹶﺎ ﻋﺔٍ ،ﻭﹶﻗ ِﺪ ﺍ ﹾﻗﺘﺪﻯ ﺍﻟ ﻱ ﻫ ِﺬ ِﻩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ( ِﻟ ﹶﻜ ﻮِﻧﻬﺎ ﻣ ﺐ ﺧﻄﹶﺎ ﺴ ﺐ ِﺇﻧﻲ ﹶﺃ ﺣﺘ ِ ﹶﺃﻧﺎ ِﺑﺮﺍ ِﻛ ٍ
ﻚ ﹶﻓ ﻤﺸﻰ ﺐ ِﻟﹶﺄ ﻣ ِﺮ ِﻩ - -ﹶﻟ ﻪ ِﺑ ﹶﺬِﻟ ﺝ ﻳ ﻤﺸِﻲ ﻓِﻲ ِﻇ ﱢﻞ ﺭﺍ ِﺣﹶﻠ ِﺔ ﻣﻌﺎ ٍﺫ ﻭ ﻫ ﻮ ﺭﺍ ِﻛ ﺨ ﺮ ﺚ ﻣﻌﺎ ﹶﺫ ﺑ ﻦ ﺟﺒ ٍﻞ ِﺇﻟﹶﻰ ﺍﹾﻟﻴ ﻤ ِﻦ ﹶﻓ ﲔ ﺑ ﻌ ﹶِ -ﺣ
ﺴ ﻬ ﻢ
ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ( ﻭﹶﻗﻔﹸﻮﺍ )ﹶﺃﻧ ﹸﻔ
ﻚ ﺳﺘ ِ ﻣ ﻌ ﻪ ﻣِﻴﻠﹰﺎ ﹶﻛﻤﺎ ِﻋﻨ ﺪ ﹶﺃ ﺣ ﻤ ﺪ ﻭﹶﺃﺑِﻲ ﻳ ﻌﻠﹶﻰ ﻭﺍﺑ ِﻦ ﻋﺴﺎ ِﻛ ﺮ )ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪِ:ﺇﻧ
ﺱ ﻟﹶﺎ ﺗ ﻌﻈِﻴﻤﺎﺴ ﻬ ﻢ ﹶﻟ ﻪ( ِﻟ ﹶﻜ ﻮِﻧ ِﻬ ﻢ ﻟﹶﺎ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻭﻟﹶﺎ ﻳﺨﺎِﻟﻄﹸﻮ ﹶﻥ ﺍﻟﻨﺎ
ِﻟﱠﻠ ِﻪ( ﻭ ﻫ ﻢ ﺍﻟ ﺮ ﻫﺒﺎ ﹸﻥ )ﹶﻓ ﹶﺬ ﺭ ﻫ ﻢ ﻭﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﺿ ﻢ ﺍﻟﺼﺎ ِﺩ ﺤﺼﻮﺍ( ِﺑ ﹶﻔﺘ ِﺢ ﺍﹾﻟﻔﹶﺎ ِﺀ ﻭ ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﹶﻓ
ﺴﺒﻮ ﹶﻥ ﹶﺃﻧ ﻬ ﻢ ﻋﻠﹶﻰ ﺷ ﻲ ٍﺀ ﻭﻣﺎ ﻫ ﻢ ) ﻭ ﺳﺘ ِ ﺤ ِﻟ ِﻔ ﻌِﻠ ِﻬ ﻢ ﺑ ﹾﻞ ﻫ ﻢ ﹶﺃﺑ ﻌ ﺪ ﻋ ِﻦ ﺍﻟﱠﻠ ِﻪ ِﻟﹶﺄﻧ ﻬ ﻢ ﻳ
ﺏ
ﺿ ِﺮ ﺱ )ﻓﹶﺎ ﺴ ﹶﺔ ﻭ ﻫ ﻢ ﺭ ﺅﺳﺎ ُﺀ ﺍﻟﻨﺼﺎﺭﻯ ﺟ ﻤ ﻊ ﺷﻤﺎ ٍ ﺸﻤﺎ ِﻣ ﺐ:ﻳ ﻌﻨِﻲ ﺍﻟ ﺸ ﻌ ِﺮ( ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺣﺒِﻴ ٍ
ﻁ ﺭﺀُﻭ ِﺳ ِﻬ ﻢ ِﻣ ﻦ ﺍﻟ ﻣ ﻬ ﻤﹶﻠ ﹰﺔ ) ﻋ ﻦ ﹶﺃ ﻭﺳﺎ ِ
ﺻِﺒﻴﺎ( ﻟِﻠﻨ ﻬ ِﻲ ﻋ ﻦ ﹶﻗﺘِﻠ ِﻬﻤﺎ ) ﻭﻟﹶﺎ ﹶﻛِﺒﲑﺍ ﻫ ِﺮﻣﺎ(
ﺸ ٍﺮ:ﻟﹶﺎ ﺗ ﹾﻘﺘﹶﻠ ﻦ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻭﻟﹶﺎ
ﻚ ِﺑ ﻌ
ﻱ ﺍ ﹾﻗﺘ ﹾﻠ ﻬ ﻢ ) ﻭِﺇﻧﻲ ﻣﻮﺻِﻴ ﻒ( ﹶﺃ ِ ﺴﻴ ِ
ﺤﺼﻮﺍ ﻋﻨ ﻪ ﺑِﺎﻟ ﻣﺎ ﹶﻓ
ﻚ ) ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷﺎ ﹰﺓ ِﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﹶﻠ ٍﺔ( ِﺑ ﹶﻔﺘ ِﺢ ﺨ ﺮﺑ ﻦ ﻋﺎ ِﻣﺮﺍ( ﹶﻛ ﹶﺬِﻟ ﲔ ) ﻭﻟﹶﺎ ﺗ ﺴِﻠ ِﻤ ﺠﺮﺍ ﻣﹾﺜ ِﻤﺮﺍ( ﺭ ِﺟ ﻲ ِﻟ ﹾﻠ ﻤ
ﻟﹶﺎ ِﻗﺘﺎ ﹶﻝ ِﻋﻨ ﺪ ﻩ ) ﻭﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄ ﻌ ﻦ ﺷ
ﻱ :ﺭﺟﺎ َﺀ ﹶﺃ ﹾﻥ ﻳ ِﻄ ﲑ ﺴ ِﻞ ) ﻭﻟﹶﺎ ﺗ ﻐ ﺮﹶﻗﻨ ﻪ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄﺑ ﻬ ِﺮ
ﺤﻠﹰﺎ( ﺑِﺎﹾﻟﺤﺎ ِﺀ ﺍﹾﻟ ﻤ ﻬ ﻤﹶﻠ ِﺔ ﺣﻴﻮﺍ ﹸﻥ ﺍﹾﻟ ﻌ ﺤ ِﺮﹶﻗ ﻦ ﻧ
ﻱ ﹶﺃ ﹾﻛ ٍﻞ ) ﻭﻟﹶﺎ ﺗ
ﺿ ﻤﻬﺎ ﹶﺃ ﻑ ﻭ ﺍﹾﻟﻜﹶﺎ ِ
ﻒ ِﻋﻨ ﺪ ﺍﻟﱢﻠﻘﹶﺎ ِﺀ.
ﻀ ﻌ
ﻀ ﻢ ﺍﹾﻟ ﻤ ﻮ ﺣ ﺪ ِﺓ ﺗ
ﺠﺒ ﻦ( ِﺑ
ﲔ ﹶﻓﻴﻨﺘ ِﻔﻌﻮ ﹶﻥ ِﺑﻬﺎ ) ﻭﻟﹶﺎ ﺗ ﻐﹸﻠ ﹾﻞ( ﻟِﻠﻨ ﻬ ِﻲ ﻋﻨ ﻪ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ) ﻭﻟﹶﺎ ﺗ
ﺴِﻠ ِﻤ
ﺽ ﺍﹾﻟ ﻤ
ﺤ ﻖ ِﺑﹶﺄ ﺭ ِ
ﹶﻓﻴﻠﹾ
ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ﻋﻠﻰ ﺍﳌﻮﻃﺄ )(١٩ /٣
٨٥
ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ:
ﺥ
ﺏ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﺍ ﹾﻗﺘﻠﹸﻮﺍ ﺷﻴﻮ ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﺸﻴﻮﺥ ﻧﺼﺎﹰ،ﻓ ﻌ ﻦ ﺳ ﻤ ﺮ ﹶﺓ ﺑ ِﻦ ﺟﻨ ﺪ ٍ
١٥٣
ﲔ ﻭﺍ ﺳﺘﺒﻘﹸﻮﺍ ﺷ ﺮ ﺧ ﻬ ﻢ«
ﺸ ِﺮ ِﻛ
ﺍﹾﻟ ﻤ
ﺤﻴﻮ ﹶﻥ ِﻧﺴﺎ َﺀ ﹸﻛ ﻢ{
ﺴﺘ
ﻗﻮﻟﻪ»:ﺍ ﺳﺘﺤﻴﻮﺍ«،ﺃﹶﻱ:ﺍﺗﺮﻛﻮﻫﻢ ﺃﹶﺣﻴﺎﺀ،ﻗﹶﺎ ﹶﻝ ﺍﷲ ﺳﺒﺤﺎﻧ ﻪ ﻭﺗﻌﺎﻟﹶﻰ }:ﻭﻳ
]ﺍﹾﻟﺒ ﹶﻘﺮﺓ،[٤٩:ﺃﹶﻱ:ﻳﺘﺮﻛﻮ ﻦ ﺃﹶﺣﻴﺎﺀ ،ﻭﹶﺃﺭﺍ ﺩ ﺑﺎﻟﺸﺮﺥ:ﺍﻟﺼﺒﻴﺎﻥ،ﻭﺑﺎﻟﺸﻴﻮﺥ:ﺍﻟﺸﺒﺎﻥ،ﻭﺍﻟﺸﺮﺥ:ﲨﻊ
١٥٤
ﺸﺒﺎﺏ:ﺃﹶﻭﻟﻪ. ﺷﺎﺭﺥ،ﻭﻫﻮ ﺍﻟﹾﺤﺪِﻳﺚ ﺍﻟﺴﻦ،ﻭﺷﺮﺥ ﺍﻟ
ﲔ ﹶﻛﻤﺎ ﻓِﻲ ﺴ ﲔ ﺳﻨ ﹰﺔ ﹶﺃ ﻭ ﺇ ﺣﺪﻯ ﻭ ﺧ ﻤ ِ ﺴ ﺴ ﻦ ﹶﺃ ﻭ ﻣ ﻦ ﺑﹶﻠﻎﹶ ﺧ ﻤ ِ
ﺖ ﻓِﻴ ِﻪ ﺍﻟ
ﺸ ﻴ ﺦ ﻣ ﻦ ﺍ ﺳﺘﺒﺎﻧ
َﺍﻟ
ﺠﹶﻠ ِﺪ ﻭﺍﹾﻟ ﹸﻘ ﻮ ِﺓ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﻭﹶﻟ ﻢ ﻳ ِﺮ ﺩ
ﺱ،ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﻫﻨﺎ ﺍﻟ ﺮﺟﺎﻝﹸ ﺍﹾﻟ ﻤﺴﺎ ﱡﻥ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ
ﺻ ِﻐﲑﺍ ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ
ﲔ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ﹶﻓﻴ ﹾﻘﺘ ﹸﻞ ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ
ﺥ ﻣ ﻦ ﻛﹶﺎﻧﻮﺍ ﺑﺎِﻟ ِﻐ ﺸﻴﻮ ِ ﺤﺘ ﻤ ﹸﻞ ﹶﺃﻧ ﻪ ﹸﺃﺭِﻳ ﺪ ﺑِﺎﻟ
ﺍﹾﻟ ﻬ ﺮ ِﻣ ﻲ ،ﻭﻳ
ﺥ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺃ ﻭ ِﻝ ﺸ ﺮ ِ
ﺤﺘ ﻤ ﹸﻞ ﹶﺃﻧ ﻪ ﹸﺃﺭِﻳ ﺪ ﺑِﺎﻟ
ﺼﺒﻴﺎ ِﻥ ﻭﻳ ﹶﻓﻴﻮﺍِﻓ ﻖ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ِﻣ ﻦ ﺍﻟﻨ ﻬ ِﻲ ﻋ ﻦ ﹶﻗﺘ ِﻞ ﺍﻟ
ﺏ ﹶﻓِﺈﻧ ﻪ ﻳ ﹾﻄﹶﻠ ﻖ ﻋﹶﻠﻴ ِﻪ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺣﺴﺎ ﹸﻥ: ﺸﺒﺎ ِ ﺍﻟ
ﺹ ﻛﹶﺎ ﹶﻥ ﺟﻨﻮﻧﺎ ﺸ ﻌ ِﺮ ﺍﹾﻟﹶﺄ ﺳ ﻮ ِﺩ ...ﻣﺎ ﹶﻟ ﻢ ﻳﻌﺎ
ﺏ ﻭﺍﻟ ﺸﺒﺎ ِ
ﺥ ﺍﻟ ﺇ ﱠﻥ ﺷ ﺮ
ﺏ
ﺏ ﹶﺃ ﹾﻗ ﺮ
ﺸﺒﺎ ﺴِﻠ ﻢ ﻭﺍﻟ ﺸ ﻴ ﺦ ﻟﹶﺎ ﻳﻜﹶﺎ ﺩ ﻳ ﺴﺘﺒﻘﹶﻰ ﺭﺟﺎ َﺀ ﺇ ﺳﻠﹶﺎ ِﻣ ِﻪ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﻤ ﺪ ﺑ ﻦ ﺣﻨﺒ ٍﻞ:ﺍﻟ ﹶﻓِﺈﻧ ﻪ ﻳ
١٥٥
ﺠ ﺰﻳ ِﺔ.ﺨﺼﻮﺻﺎ ِﺑ ﻤﻦ ﻳﺠﻮ ﺯ ﺗ ﹾﻘﺮِﻳ ﺮ ﻩ ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﺑِﺎﹾﻟ ِ ﺚ ﻣ
ﺤﺪِﻳ ﹸ ﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﺍﹾﻟ
ﺸﻴ ﺦ ﺍﹾﻟﻔﹶﺎِﻧﻲ ﹶﻓﻠﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ِﺇﻟﱠﺎ ِﺇﺫﹶﺍ ﺼﺒﻴﺎ ﹶﻥ ،ﻭﹶﺃﻣﺎ ﺍﻟ ﲔ« (:ﹶﺃﺭﺍ ﺩ ﻣﺎ ﻳﻘﹶﺎِﺑ ﹸﻞ ﺍﻟ ﺸ ِﺮ ِﻛ ﺥ ﺍﹾﻟ ﻤ
»ﺍ ﹾﻗﺘﻠﹸﻮﺍ ﺷﻴﻮ
ﺴ ﲑ ِﻣ ﻦ ﺻﺒﻴﺎﻧ ﻬ ﻢ(:ﺗ ﹾﻔ ِ
ﻱ ِ ﺴﻜﹸﻮ ٍﻥ )ﹶﺃ ﻱ ﺍ ﺳﺘﺒﻘﹸﻮﺍ ) ﺷ ﺮ ﺧ ﻬ ﻢ(ِ:ﺑ ﹶﻔﺘ ٍﺢ ﹶﻓ
ﺤﻴﻮﺍ(:ﹶﺃ ِ ﻱ )ﻭﺍ ﺳﺘ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﺭﹾﺃ ٍ
ﺼﻐﺎ ﺭ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻟ ﻢ ﻳ ﺪ ِﺭﻛﹸﻮﺍ ،ﻭﹶﺃﻣﺎﺥ ﺍﻟ ﺸ ﺮ
ﺼﺤﺎِﺑ ﻲ،ﹶﺃ ﻭ ﹶﺃ ﺣ ِﺪ ﺍﻟ ﺮﻭﺍ ِﺓ ،ﻭﻳ ﺆﻳ ﺪ ﻩ ﻣﺎ ﻓِﻲ ﺍﻟﻨﻬﺎﻳ ِﺔ:ﺍﻟ ﺍﻟ
ﺽ ِﻣ ِﻦ ﺍ ﺳِﺘﺒﻘﹶﺎِﺋ ِﻬ ﻢ ِﺇ ﺣﻴﺎ ُﺀﻚ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻐ ﺮ ﻕ ﹶﻓﺘ ﻮ ﺳ ﻊ ﻭ ﻣﺠﺎ ﺯ ،ﻭ ﹶﺫﻟِ ﺤﻴﺎ ِﺀ ﺑِﺎﻟِﺎ ﺳِﺘ ﺮﻗﹶﺎ ِ
ﺴ ﲑ ﺍﻟِﺎ ﺳِﺘ
ﺗ ﹾﻔ ِ
ﺠﹶﻠ ِﺪ ِﻣﻨ ﻬ ﻢ
ﺸﺒﺎ ﹶﻥ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ﺥ ﺍﻟ ﺮﺟﺎ ﹶﻝ ﻭﺍﻟ ﺸﻴﻮ ِ ﺨﺪﺍ ِﻣ ِﻬ ﻢ.ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋﺒﻴ ٍﺪ:ﺃﹶﺭﺍ ﺩ ﺑِﺎﻟ ﺍ ﺳِﺘ ﺮﻗﹶﺎِﻗ ِﻬ ﻢ ﻭﺍ ﺳِﺘ
ﺥ ﺸ ﺮ ِ ﺨ ﺪ ﻣ ِﺔ ﻭﹶﺃﺭﺍ ﺩ ﺑِﺎﻟ
ﻭﺍﹾﻟ ﹸﻘ ﻮ ِﺓ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭﹶﻟ ﻢ ﻳ ِﺮ ِﺩ ﺍﹾﻟ ﻬ ﺮﻣﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﺇﺫﹶﺍ ﺳﺒﻮﺍ ﹶﻟ ﻢ ﻳﻨﺘ ﹶﻔ ﻊ ِﺑ ِﻬ ﻢ ِﻟ ﹾﻠ ِ
ﺏ ﹶﻓ ﻬ ﻮ ﺸﺒﺎ ِ ﺥ ﹶﺃ ﻭ ﹸﻝ ﺍﻟ ﺸ ﺮ ﺨ ﺪ ﻣ ِﺔ.ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ:ﺍﻟ ﻚ ﻭﺍﹾﻟ ِ ﺼﹸﻠﺤﻮ ﹶﻥ ِﻟ ﹾﻠ ِﻤ ﹾﻠ ِﺠﹶﻠ ِﺪ ﻳ ﺸﺒﺎ ﹶﻥ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ﺍﻟ
- ١٥٣ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٢٦٧٠)(٥٤ /٣ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ( ٦٩٠٢)(٢١٧ /٧ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺑﺸﺎﺭ
) ( ١٥٨٣)(١٩٧ /٣ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ١٥٤ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )(٤٨ /١١
- ١٥٥ﺳﺒﻞ ﺍﻟﺴﻼﻡ )(٤٧٣ /٢
٨٦
ﺻ ﻮ ﻡ ،ﻭ ِﺭﺟﺎ ﹸﻝ
ﺻ ﻮ ﻡ ﺭ ﺟﻠﹶﺎ ِﻥ
ﺠ ﻤ ﻊ،ﻗﹶﺎ ﹶﻝ :ﺭ ﺟ ﹲﻞ
ﺴﺘﻮِﻱ ﻓِﻴ ِﻪ ﺍﹾﻟﻮﺍ ِﺣ ﺪ ﻭﺍﻟِﺎﹾﺛﻨﺎ ِﻥ ﻭﺍﹾﻟ
ﻭﺍ ِﺣ ﺪ ﻳ
ﺐ ﺤ ٍ ﺻﺐ ﻭ ﺥ ﺟ ﻤ ﻊ ﹶﻛﺼﺎ ِﺣ ٍ ﺸﻴﻮ ﺻ ﻮ ﻡ،ﻗِﻴ ﹶﻞِ:ﺇ ﱠﻥ ﺍﻟ ﺴ ﻮ ﹲﺓ ﺻ ﻮ ﻡ ﻭِﻧ ﺻ ﻮ ﻡ ﻭﺍ ﻣ ﺮﹶﺃﺗﺎ ِﻥ
ﺻ ﻮ ﻡ،ﻭﺍ ﻣ ﺮﹶﺃ ﹸﺓ
ﺥ ﻭ ﺟ ﻪ ﺸﻴﻮ ِﺸِﺘ ﻲ :ﻭﻓِﻲ ﺍﻟ ﺱ.ﻗﹶﺎ ﹶﻝ ﺍﻟﺘﻮ ِﺭِﺑ ﺐ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ ﺖ:ﻭﺍ ﺧﺘﺎ ﺭ ﻩ ﺻﺎ ِﺣ ﺐ.ﹸﻗ ﹾﻠ ﺐ ﻭ ﺭ ﹾﻛ ٍ ﻭﺭﺍ ِﻛ ٍ
ﺼِﺒﻴ ِﺔ
ﺨ ﺪ ﻣ ِﺔ ِﻟﻤﺎ ﻓِﻲ ﻧﻔﹸﻮ ِﺳ ِﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻌ
ﻚ ﻭﺍﻟﹾ ِ
ﺁ ﺧ ﺮ ،ﻭ ﻫ ﻮ ﹶﺃ ﹾﻥ ﺗﻘﹸﻮ ﹶﻝ ﹶﻟ ﻢ ﻳ ِﺮ ِﺩ ﺍ ﺳِﺘﺒﻘﹶﺎ َﺀ ﻫ ﺆﻟﹶﺎ ِﺀ ِﻟ ﹾﻠ ِﻤ ﹾﻠ ِ
ﻭﻟِﺎ ﺳِﺘ ﻤﺮﺍ ِﺭ ِﻫ ﻢ ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﻃﹸﻮ ﹶﻝ ﺍﹾﻟ ﻌ ﻤ ِﺮ،ﹸﺛ ﻢ ِﻟﻤﺎ ﻓِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ِﺮ ﻭﺍﻟ ﺪﻫﺎ ِﺀ ﹶﻓﻠﹶﺎ ﻳ ﺆ ﻣ ﻦ ِﺇﺫﹰﺍ
ﻏﹶﺎِﺋﹶﻠﺘ ﻬ ﻢ ﻭ ﺩ ﺧﹶﻠﺘ ﻬ ﻢ ﻭﻣﺎ ﻳﺘ ﻮﱠﻟ ﺪ ِﻣﻨ ﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﹶﻔﺴﺎ ِﺩ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ،ﹶﺃ ﻭ ﹸﺛ ﹾﻠ ﻤ ٍﺔ ﻓِﻲ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ،ﻭ ﻫ ﺆﻟﹶﺎ ِﺀ ﹶﻏﻴ ﺮ
ﺚِ،ﻟﹶﺌﻠﱠﺎ
ﺤﺪِﻳ ﹸ ﺙ ﹶﻟ ﻬ ﻢ ،ﻭﻫﺬﹶﺍ ﹶﺃ ﻭﻟﹶﻰ ﻣﺎ ﻳ ﺆ ﻭ ﹸﻝ ﻋﹶﻠﻴ ِﻪ ﻫﺬﹶﺍ ﺍﹾﻟ ﺍﹾﻟ ﹶﻔﺘﺎ ِﺓ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳ ﻌﺒﹸﺄ ِﺑ ِﻬ ﻢ ﻭﻟﹶﺎ ﻳ ﹾﻜﺘ ﺮ ﹸ
ﻱ ﻋ ﻨ ﻪ ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺷﻴﺨﺎ ﻓﹶﺎِﻧﻴﺎ .ﻭﻗﹶﺎ ﹶﻝ ؛ ﺏ ،ﻭ ﹶﺫِﻟﻚ ﻣﺎ ﺭ ِﻭ
ﺲ ﺍﱠﻟﺬِﻱ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟﺒﺎ ِ ﺚ ﹶﺃﻧ ٍﻒ ﺣﺪِﻳ ﹶ ﻳﺨﺎِﻟ
ﺾ ﺍﻟ ﺮﻭﺍ ِﺓ ﺼﺤﺎِﺑ ﻲ،ﹶﻓﹶﻠ ﻌ ﱠﻞ ﺑ ﻌ ﺚ ،ﻭﻟﹶﺎ ِﻣ ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟ ﺤﺪِﻳ ِ ﺲ ِﻣ ﻦ ﻣﺘ ِﻦ ﺍﹾﻟ ﺻﺒﻴﺎﻧ ﻬ ﻢ ﹶﻟﻴ
ﻱ ِ ﹶﺃﻳﻀﺎ ﹶﻗ ﻮﹸﻟ ﻪ:ﹶﺃ
ﻒ ﻓِﻴﻤﺎ ﺑﹶﻠ ﻐ ﻪ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﻩ،ﻭﺍﻟﻈﱠﺎ ِﻫ ﺮ ﹶﺃﻧ ﻪ ِﻣ ﻦ
ﺚ ،ﹶﻓ ﻮ ﺟ ﺪ ﻩ ﺍﹾﻟ ﻤ ﺆﱢﻟ
ﺤﺪِﻳ ِ ﺾ ﹸﻃ ﺮِﻗ ِﻪ ﹶﺃ ﺩ ﺭ ﺟ ﻪ ﻓِﻲ ﺍﹾﻟ
ﻓِﻲ ﺑ ﻌ ِ
ﻱ
ﺼ ﺢ ﹶﻗ ﻮﹸﻟ ﻪ ):ﺭﻭﺍ ﻩ ﺍﻟﺘ ﺮ ِﻣ ِﺬ
ﻒ ﻳ ِ ﺖ :ﻭﻓِﻴ ِﻪ ﻧ ﹶﻈ ﺮ ﻇﹶﺎ ِﻫ ﺮ ﺇِ ﹾﺫ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ِﻋﻨ ِﺪ ِﻩ ﹶﻛﻴ ﻒ.ﹸﻗ ﹾﻠ ِﻋﻨ ِﺪ ﺍﹾﻟ ﻤ ﺆﱢﻟ ِ
ﺴ ِﲑ ،ﻭﻗﹶﺎ ﹶﻝ :ﺭﻭﺍ ﻩﺚ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﺍﻟﺘ ﹾﻔ ِﺤﺪِﻳ ﹶ ﺴﻴﻮ ِﻃ ﻲ ﹶﺫ ﹶﻛ ﺮ ﺍﹾﻟ ﺸﻴ ِﺦ ﹶﺃ ﱠﻥ ﺍﻟ
ﻭﹶﺃﺑﻮ ﺩﺍ ﻭ ﺩ(:ﹶﻟ ِﻜ ﻦ ﻳﺮِﻳ ﺪ ﹶﻛﻠﹶﺎ ﻡ ﺍﻟ
ﺥ،ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﺸﻴﻮ ﺼﺒﻴﺎ ِﻥ ِﻟﻴﻘﹶﺎِﺑ ﹶﻞ ﺍﻟ
ﺥ ﺑِﺎﻟ ﺸ ﺮ ﺴ ﺮ ﺍﻟ ﻱ.ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲِ:ﺇﻧﻤﺎ ﹶﻓ ﹶﺃ ﺣ ﻤ ﺪ ،ﻭﹶﺃﺑﻮ ﺩﺍ ﻭ ﺩ،ﻭﺍﻟﺘ ﺮ ِﻣ ِﺬ
١٥٦
ﺼ ﺢ ﺍﻟﺘﻘﹶﺎﺑ ﹸﻞ.
ﺠﹶﻠ ِﺪ ﹶﻓﻴ ِ
ﺸﺒﺎ ﹶﻥ ﻭﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ﺸﻴﻮﺥِ ﺍﻟ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﻟ
ﺏ ﹶﻗﺘ ﹶﻞ ﻣ ﻦ ﻋﺪﺍ ﺍﻟ ﺮ ﻫﺒﺎ ﹶﻥ ِﻟ ﻤ ﻌﻨﻰ ﹶﺃﻧ ﻬ ﻢ ﻟﹶﺎ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ،ﹶﻟ ﻢ ﻳ ﹾﻘﺘ ِﻞ ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ”:ﻭﹶﻟ ﻮ ﺟﺎ ﺯ ﺃﹶ ﹾﻥ ﻳﻌﺎ
ﷲ ِ ،ﻣﻨ ﻬ ﻢ ﹶﺃﺑﻮ
ﻀ ﺮ ِﺓ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺤ
ﺠ ﺮﺣﻰ ِﺑ
ﻒ ﻋﻠﹶﻰ ﺍﹾﻟ ﺖ ،ﻭﻗﹶ ﺪ ﹸﺫﱢﻓ ﺠﺮِﻳ ﺢ ﺍﹾﻟ ﻤﹾﺜﺒ ﺍﹾﻟﹶﺄ ِﺳ ﲑ ،ﻭﻟﹶﺎ ﺍﹾﻟ
١٥٧
ﺴﻌﻮ ٍﺩ ﻭ ﹶﻏﻴ ﺮ ﻩ "
ﻒ ﻋﹶﻠﻴ ِﻪ ﺍﺑ ﻦ ﻣ
ﺟ ﻬ ِﻞ ﺑ ﻦ ِﻫﺸﺎ ٍﻡ ،ﹶﺫﱠﻓ
ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ:
ﺖ ﹸﻗِﺘ ﹶﻞ ،ﻭ ﻣ ﻦ ﹶﻟ ﻢ
ﺿﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮ ﻡ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ﹶﻓﻜﹶﺎ ﹶﻥ ﻣ ﻦ ﹶﺃﻧﺒ ﻋ ﻦ ﻋ ِﻄﻴ ﹶﺔ ﺍﻟ ﹸﻘ ﺮ ِﻇ ﻲ،ﻗﹶﺎ ﹶﻝ »:ﻋ ِﺮ
١٥٨
ﺨﱢﻠ ﻲ ﺳﺒِﻴﻠِﻲ«
ﺖ ﹶﻓ ﺖ ِﻣ ﻤ ﻦ ﹶﻟ ﻢ ﻳﻨِﺒ
ﺖ ﺧﱢﻠ ﻲ ﺳﺒِﻴﹸﻠ ﻪ ،ﹶﻓ ﹸﻜﻨ ﻳﻨِﺒ
- ١٥٦ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٤٠ /٦
- ١٥٧ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )(١٥٧ /٩
- ١٥٨ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) ( ١٥٨٤)(١٤٦ /٤ﺻﺤﻴﺢ
ﻑ
ﺕ ﺑﻠﹸﻮﻏﹰﺎِ،ﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﻌ ﺮ
ﺾ ﹶﺃ ﻫ ِﻞ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃﻧ ﻬ ﻢ ﻳ ﺮ ﻭ ﹶﻥ ﺍ ِﻹﻧﺒﺎ
ﺻﺤِﻴﺢ،ﻭﺍﻟ ﻌ ﻤ ﹸﻞ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ِﻋﻨ ﺪ ﺑ ﻌ ِ ﺴ ﻦ ﺚ ﺣ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﻫﺬﹶﺍ ﺣﺪِﻳ ﹲ
ﻕ" ﺍ ﺣِﺘﻠﹶﺎ ﻣ ﻪ ﻭﻟﹶﺎ ِﺳﻨﻪ ،ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﹶﺃ ﺣ ﻤﺪ ،ﻭِﺇ ﺳﺤﺎ
٨٧
ﲔ
ﺖ ﹶﺃ ﺣﻜﹶﺎ ﻡ ﺍﹾﻟ ﻤ ﹶﻜﱠﻠ ِﻔ
ﺠﺮِﻱ ﻋﻠﹶﻰ ﻣ ﻦ ﹶﺃﻧﺒ
ﻍ ﹶﻓﺘ
ﺕ ﺍﹾﻟﺒﻠﹸﻮ ﹸ
ﺼ ﹸﻞ ﺑِﺎﹾﻟِﺈﻧﺒﺎ ِ
ﺤﺚ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻳ
ﺤﺪِﻳ ﹸ
ﻭﺍﹾﻟ
١٥٩
ﻉ.
ﻭﹶﻟ ﻌﱠﻠ ﻪ ﺇ ﺟﻤﺎ
ﺍﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺑﻊ:
ﺼﻤﺔ ﻭﻛﺎﻥ ﺷﻴﺨﹰﺎ ﻛﺒﲑﹰﺍ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﺑ ﺮ ﺩ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ
ﺇﻗﺮﺍﺭ ﺍﻟﻨﱯ ﻗﺘﻞ ﺩﺭﻳﺪ ﺑﻦ ﺍﻟ
ﺱ،ﹶﻓﹶﻠ ِﻘ ﻲ ﺩ ﺭ ﻳ ﺪ ﺑ ﻦ ﺶ ِﺇﻟﹶﻰ ﹶﺃ ﻭﻃﹶﺎ ٍ ﺚ ﹶﺃﺑﺎ ﻋﺎ ِﻣ ٍﺮ ﻋﻠﹶﻰ ﺟﻴ ٍ ﻍ ﺍﻟﻨِﺒ ﻲ ِ ،ﻣ ﻦ ﺣﻨﻴ ٍﻦ،ﺑ ﻌ ﹶ ﹶﻓ ﺮ ﹶ
ﺻﺤﺎﺑ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻣﻮﺳﻰ :ﻭﺑ ﻌﹶﺜﻨِﻲ ﻣ ﻊ ﹶﺃﺑِﻲ ﻋﺎ ِﻣ ٍﺮ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﺮ ِﻣ ﻲ ﹶﺃﺑﻮ ﷲ ﹶﺃ ﺼ ﻤ ِﺔ ،ﹶﻓ ﹸﻘِﺘ ﹶﻞ ﺩ ﺭ ﻳ ﺪ ﻭ ﻫ ﺰ ﻡ ﺍ ُ
ﺍﻟ
ﺖ:ﻳﺎﺖ ِﺇﹶﻟﻴ ِﻪ ﹶﻓ ﹸﻘ ﹾﻠ
ﺴ ﻬ ٍﻢ،ﹶﻓﹶﺄﹾﺛﺒﺘ ﻪ ﻓِﻲ ﺭ ﹾﻛﺒِﺘ ِﻪ ﻓﹶﺎﻧﺘ ﻬﻴ
ﺸ ٍﻢ ِﺑ
ﻋﺎ ِﻣ ٍﺮ ﻓِﻲ ﺭ ﹾﻛﺒِﺘ ِﻪ ،ﺭﻣﺎ ﻩ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺑﻨِﻲ ﺟ
ﻚ ﺍﱠﻟﺬِﻱ ﻋ ﻢ ﻣ ﻦ ﺭﻣﺎﻙ؟ ﹶﻓﹶﺄﺷﺎ ﺭ ﹶﺃﺑﻮ ﻋﺎ ِﻣ ٍﺮ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﺫﹶﺍ ﻙ ﻗﹶﺎِﺗﻠِﻲ،ﺗﺮﺍ ﻩ ﹶﺫِﻟ
ﺤ ﹾﻘﺘ ﻪ،ﹶﻓﹶﻠﻤﺎ ﺭﺁﻧِﻲ ﻭﻟﱠﻰ ﻋﻨﻲ ﺫﹶﺍ ِﻫﺒﺎ،ﻓﹶﺎﺗﺒ ﻌﺘ ﻪ ﺕ ﹶﻟ ﻪ ﻓﹶﺎ ﻋﺘ ﻤ ﺪﺗ ﻪ ﹶﻓﹶﻠ ِ ﺼ ﺪ
ﺭﻣﺎﻧِﻲ،ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻣﻮﺳﻰ :ﹶﻓ ﹶﻘ
ﺖ ﹶﺃﻧﺎ ﻭ ﻫ ﻮ،ﻓﹶﺎ ﺧﺘﹶﻠ ﹾﻔﻨﺎ
ﻒ،ﻓﹶﺎﹾﻟﺘ ﹶﻘﻴ ﺖ ﻋ ﺮِﺑﻴﺎ؟ ﹶﺃﻟﹶﺎ ﺗﹾﺜﺒﺖ؟ ﹶﻓ ﹶﻜ ﺴ ﺤﻴِﻲ؟ ﹶﺃﹶﻟ ﺴﺘ ﺖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﻪ:ﹶﺃﻟﹶﺎ ﺗ ﻭ ﺟ ﻌ ﹾﻠ
ﷲ ﹶﻗ ﺪ ﹶﻗﺘ ﹶﻞ ﺖِ:ﺇ ﱠﻥ ﺍ َ ﺖ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﻋﺎ ِﻣ ٍﺮ ﹶﻓ ﹸﻘ ﹾﻠ
ﻒ ﹶﻓ ﹶﻘﺘ ﹾﻠﺘ ﻪ،ﹸﺛ ﻢ ﺭ ﺟ ﻌ ﺴﻴ ِ ﻀ ﺮﺑﺘ ﻪ ﺑِﺎﻟ
ﺿ ﺮﺑﺘﻴ ِﻦ،ﹶﻓ
ﹶﺃﻧﺎ ﻭ ﻫ ﻮ
ﺴ ﻬ ﻢ ،ﹶﻓﻨ ﺰ ﻋﺘ ﻪ ﹶﻓﻨﺰﺍ ِﻣﻨ ﻪ ﺍﹾﻟﻤﺎ ُﺀ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﺍﺑ ﻦ ﹶﺃﺧِﻲ ﺍﻧ ﹶﻄِﻠ ﻖ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ
ﻉ ﻫﺬﹶﺍ ﺍﻟ
ﻚ،ﻗﹶﺎ ﹶﻝ:ﻓﹶﺎﻧ ِﺰ ﺻﺎ ِﺣﺒ
ﻚ ﹶﺃﺑﻮ ﻋﺎ ِﻣ ٍﺮ:ﺍ ﺳﺘ ﻐ ِﻔ ﺮ ِﻟﻲ،ﻗﹶﺎ ﹶﻝ:ﻭﺍ ﺳﺘ ﻌ ﻤﹶﻠﻨِﻲ ﹶﺃﺑﻮ
ﺴﻠﹶﺎ ﻡ ،ﻭﹸﻗ ﹾﻞ ﹶﻟ ﻪ:ﻳﻘﹸﻮ ﹸﻝ ﹶﻟ ﷲ ﹶﻓﹶﺄ ﹾﻗ ِﺮﹾﺋ ﻪ ِﻣﻨﻲ ﺍﻟ ﺍِ
ﺖ ﻋﹶﻠﻴ ِﻪ ،ﻭ ﻫ ﻮ
ﺖ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﺩ ﺧ ﹾﻠ ﺕ ،ﹶﻓﹶﻠﻤﺎ ﺭ ﺟ ﻌ
ﺴﲑﺍ ﹸﺛ ﻢ ِﺇﻧ ﻪ ﻣﺎ ﺚ ﻳ ِ
ﺱ ،ﻭ ﻣ ﹶﻜ ﹶ
ﻋﺎ ِﻣ ٍﺮ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ
ﷲ ﺴﺮِﻳ ِﺮ ِﺑ ﹶﻈ ﻬ ِﺮ ﺭﺳﻮ ِﻝ ﺍ ِ ﺵ ،ﻭﹶﻗ ﺪ ﹶﺃﱠﺛ ﺮ ِﺭﻣﺎ ﹸﻝ ﺍﻟ ﺖ ﻋﻠﹶﻰ ﺳﺮِﻳ ٍﺮ ﻣ ﺮ ﻣ ٍﻞ ،ﻭ ﻋﹶﻠﻴ ِﻪ ِﻓﺮﺍ ﻓِﻲ ﺑﻴ ٍ
ﷲ
ﺴﺘ ﻐ ِﻔ ﺮ ﻟِﻲ،ﹶﻓ ﺪﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺖ ﹶﻟ ﻪ:ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻞ ﹶﻟ ﻪ:ﻳ ﺨﺒ ِﺮﻧﺎ ﻭ ﺧﺒ ِﺮ ﹶﺃﺑِﻲ ﻋﺎ ِﻣ ٍﺮ ،ﻭﹸﻗ ﹾﻠ
ﻭ ﺟﻨﺒﻴ ِﻪ ،ﹶﻓﹶﺄ ﺧﺒ ﺮﺗ ﻪ ِﺑ
ﺽ
ﺖ ﺑﻴﺎ
ﺿﹶﺄ ِﻣﻨ ﻪ،ﹸﺛ ﻢ ﺭ ﹶﻓ ﻊ ﻳ ﺪﻳ ِﻪ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﺍﻟﻠ ﻬ ﻢ ﺍ ﹾﻏ ِﻔ ﺮ ِﻟ ﻌﺒﻴ ٍﺪ ﹶﺃﺑِﻲ ﻋﺎ ِﻣ ٍﺮ« ﺣﺘﻰ ﺭﹶﺃﻳ
ِﺑﻤﺎ ٍﺀ،ﹶﻓﺘ ﻮ
ﺱ«ﻚ،ﹶﺃ ﻭ ِﻣ ﻦ ﺍﻟﻨﺎ ِﻕ ﹶﻛِﺜ ٍﲑ ِﻣ ﻦ ﺧ ﹾﻠ ِﻘ ِﺇﺑ ﹶﻄﻴ ِﻪ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﺍﻟﻠ ﻬ ﻢ ﺍ ﺟ ﻌﻠﹾ ﻪ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﻓ ﻮ
ﺲ
ﷲ ﺑ ِﻦ ﹶﻗﻴ ٍ ﷲ ﻓﹶﺎ ﺳﺘ ﻐ ِﻔ ﺮ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﺍﻟﻠ ﻬ ﻢ ﺍ ﹾﻏ ِﻔ ﺮ ِﻟ ﻌﺒ ِﺪ ﺍ ِ ﺖ :ﻭﻟِﻲ،ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﹶﻓ ﹸﻘ ﹾﻠ
ﹶﺫﻧﺒ ﻪ ،ﻭﹶﺃ ﺩ ِﺧ ﹾﻠ ﻪ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻣ ﺪ ﺧﻠﹰﺎ ﹶﻛ ِﺮﳝﺎ« ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﺮ ﺩ ﹶﺓِ:ﺇ ﺣﺪﺍ ﻫﻤﺎ ِﻟﹶﺄﺑِﻲ ﻋﺎ ِﻣ ٍﺮ،ﻭﺍﹾﻟﹸﺄ ﺧﺮﻯ ِﻟﹶﺄﺑِﻲ
١٦٠
ﻣﻮﺳﻰ"
- ١٥٩ﺳﺒﻞ ﺍﻟﺴﻼﻡ )(٨٢ /٢
- ١٦٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٤٩٨) - ١٦٥(١٩٤٣ /٤
] ﺵ )ﻓﱰﺍ ﻣﻨﻪ ﺍﳌﺎﺀ( ﺃﻱ ﻇﻬﺮ ﻭﺍﺭﺗﻔﻊ ﻭﺟﺮﻯ ﻭﱂ ﻳﻨﻘﻄﻊ )ﻣﺮﻣﻞ( ﻭﺭﻣﺎﻝ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺴﺞ ﰲ ﻭﺟﻬﻪ ﺑﺎﻟﺴﻌﻒ ﻭﻏﲑﻩ
ﻭﻳﺸﺪ ﺑﺸﺮﻳﻂ ﻭﳓﻮﻩ ﻳﻘﺎﻝ ﻣﻨﻪ ﺃﺭﻣﻠﺘﻪ ﻓﻬﻮ ﻣﺮﻣﻞ[
٨٨
ﲔ ﻭﻣِﺎﹶﺋ ِﺔ ﺳﻨ ٍﺔ ﻓِﻲ ِﺷﺠﺎ ٍﺭ ﻟﹶﺎ
ﺴ
ﺼ ﻤ ِﺔ ﺍﺑ ﻦ ﺧ ﻤ ِ
ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ”:ﹸﻗِﺘ ﹶﻞ ﻳ ﻮ ﻡ ﺣﻨﻴ ٍﻦ ﺩ ﺭﻳ ﺪ ﺑ ﻦ ﺍﻟ
ﺱ،ﹶﻓ ﹸﺬ ِﻛ ﺮ ﻟِﻠﻨِﺒ ﻲ ﹶﻓﹶﻠ ﻢ ﻳﻨ ِﻜ ﺮ ﹶﻗﺘﹶﻠ ﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ”:ﻭﹸﻗِﺘ ﹶﻞ ﹶﺃ ﻋﻤﻰ ِﻣ ﻦ ﺑﻨِﻲ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ﺠﻠﹸﻮ ﺴﺘﻄِﻴ ﻊ ﺍﹾﻟ
ﻳ
ﺠ ﺰﻳ ﹶﺔ
ﲔ ِﺇﺫﹶﺍ ﹶﺃﺑﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﻭﺍﹾﻟ ِ
ﺑ ﻌ ﺪ ﺍﹾﻟِﺈﺳﺎ ِﺭ ،ﻭ ﻫﺬﹶﺍ ﻳﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﻗﺘ ِﻞ ﻣ ﻦ ﻟﹶﺎ ﻳﻘﹶﺎِﺗ ﹸﻞ ِﻣ ﻦ ﺍﻟ ﺮﺟﺎ ِﻝ ﺍﹾﻟﺒﺎِﻟ ِﻐ
١٦١
ﺼﺘ ﻪ ﻓِﻴﻤﺎ ﻣﻀﻰ " ﺸﻴ ﺦ :ﻫ ﻮ ﺍﻟ ﺰﺑﻴ ﺮ ﺑ ﻦ ﺑﺎﻃﹶﺎ ﺍﹾﻟ ﹸﻘ ﺮ ِﻇ ﻲ ﹶﻗ ﺪ ﹶﺫ ﹶﻛ ﺮﻧﺎ ِﻗ
".ﻗﹶﺎ ﹶﻝ ﺍﻟ
ﺚ
ﷲ ِﻣ ﻦ ﺣﻨﻴ ٍﻦ ،ﺑ ﻌ ﹶ ﻍ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ”:ﺭﻭﻱ ﻋ ﻦ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ ،ﻗﹶﺎ ﹶﻝ”:ﹶﻟﻤﺎ ﹶﻓ ﺮ ﹶ
ﷲ
ﺼ ﻤ ِﺔ ،ﹶﻓ ﹸﻘِﺘ ﹶﻞ ﺩ ﺭﻳ ﺪ ،ﻭ ﻫ ﺰ ﻡ ﺍ ُ
ﺱ ،ﹶﻓﹶﻠ ِﻘ ﻲ ﺩ ﺭ ﻳ ِﺪ ﺑ ِﻦ ﺍﻟ ﺶ ِﺇﻟﹶﻰ ﹶﺃ ﻭﻃﹶﺎ ٍ ﹶﺃﺑﺎ ﻋﺎ ِﻣ ٍﺮ ﻋﻠﹶﻰ ﺟﻴ ٍ
ﺸﻴ ِﺦ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ﻓِﻲ
ﺱ ِﺑ ﹶﻘﺘ ِﻞ ﺍﻟ ﺐ ﹶﻗ ﻮ ﻡ ِﺇﻟﹶﻰ ﻫﺬﹶﺍ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻟﹶﺎ ﺑ ﹾﺄ ﺻﺤﺎﺑ ﻪ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺟ ﻌ ﹶﻔ ٍﺮ :ﹶﻓ ﹶﺬ ﻫ ﹶﺃ
ﺚ ،ﻭِﺑﹶﺄ ﱠﻥ ﺩ ﺭﻳﺪﺍ ﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ﺣِﻴﻨِﺌ ٍﺬ ﻓِﻲ ﺣﺎ ِﻝ ﻣ ﻦ ﻟﹶﺎ ﺤﺪِﻳ ِ ﻚ ِﺑ ﻬﺬﹶﺍ ﺍﹾﻟ
ﺏ ،ﻭﺍ ﺣﺘﺠﻮﺍ ﻓِﻲ ﹶﺫِﻟ ﺤ ﺮ ِ ﺍﹾﻟ
ﻳﻘﹶﺎِﺗ ﹸﻞ ..،
ﺚ ﺳ ِﺮﻳ ﹰﺔ ﻳﻘﹸﻮ ﹸﻝ»:ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ
ﷲ ِﺇﺫﹶﺍ ﺑ ﻌ ﹶ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﹶﺃﻳﻀﺎ ﺥ ،ﻭﹶﻗ ﺪ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺸﻴﻮ ِ
ﺚ ﺍﹾﻟ ﻤﻨ ﻊ ِﻣ ﻦ ﹶﻗﺘ ِﻞ ﺍﻟ
ﺤﺪِﻳ ِ
ﺷﻴﺨﺎ ﹶﻛِﺒﲑﺍ« ﹶﻓﻔِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻚ ﹶﺃ ﱠﻥ ﻣ ﻦ ﺖ ﻫ ِﺬ ِﻩ ﺗﻘﹶﺎِﺗ ﹸﻞ« ﹶﻓ ﺪ ﱠﻝ ﹶﺫِﻟ
ﺻﻴ ِﻔ ﻲ ﻓِﻲ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ﺍﹾﻟ ﻤ ﹾﻘﺘﻮﹶﻟ ِﺔ »ﻣﺎ ﻛﹶﺎﻧ ﺚ ﻣﺮﱢﻗ ِﻊ ﺑ ِﻦ ﻓِﻲ ﺣﺪِﻳ ِ
ﺚ ﺍﹾﻟﹸﺄ ﺧ ﺮ ،
ﺚ ﺩ ﺭ ﻳ ٍﺪ ﻫﺬﹶﺍ ،ﻭ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ﹸﻱ ﺣﺪِﻳ ﹸ ﹸﺃﺑِﻴ ﺢ ﹶﻗﺘﹸﻠ ﻪ ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﻳﻘﹶﺎِﺗ ﹸﻞ ،ﻭﹶﻟ ِﻜ ﻦ ﹶﻟﻤﺎ ﺭ ِﻭ
ﺥ ﺸﻴﻮ ِ ﷲ ﻓِﻲ ﹶﻗﺘ ِﻞ ﺍﻟ ﺾ ،ﻓﹶﺎﻟﻨ ﻬ ﻲ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ﻀﻬﺎ ِﺑﺒ ﻌ ٍ ﺤ ﺢ ،ﻭﻟﹶﺎ ﻳ ﺪ ﹶﻓ ﻊ ﺑ ﻌ
ﺼ ﺐ ﹶﺃ ﹾﻥ ﺗ ﻭ ﺟ
ﺏ ِ ،ﻣ ﻦ ﺤ ﺮ ِﺥ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻣﻌﻮﻧ ﹶﺔ ﹶﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺷ ﻲ ٍﺀ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ﺍﹾﻟ ﺸﻴﻮ ِ ﺖ ﻓِﻲ ﺍﻟ ﺏ ،ﺛﹶﺎِﺑ ﺤ ﺮ ِ ﻓِﻲ ﺩﺍ ِﺭ ﺍﹾﻟ
ﺏ ﹶﻛﻤﺎ ﻛﹶﺎ ﹶﻥ ِﻟ ﺪ ﺭ ﻳ ٍﺪ ﺤ ﺮ ِ
ﺥ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻟﻬ ﻢ ﻣﻌﻮﻧ ﹲﺔ ﻓِﻲ ﺍﹾﻟ ﺸﻴﻮ ِ ﺚ ﺩ ﺭﻳ ٍﺪ ﻋﻠﹶﻰ ﺍﻟ ﻱ ﻭ ﺣﺪِﻳ ﹸ ِﻗﺘﺎ ٍﻝ ﻭﻟﹶﺎ ﺭﺃﹾ ٍ
ﺱ ِﺑ ﹶﻘﺘِﻠ ِﻬ ﻢ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳﻜﹸﻮﻧﻮﺍ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ِﻟﹶﺄ ﱠﻥ ِﺗ ﹾﻠﻚ ﺍﹾﻟ ﻤﻌﻮﻧ ﹶﺔ ﺍﱠﻟﺘِﻲ ﺗﻜﹸﻮ ﹸﻥ ِﻣﻨ ﻬ ﻢ ﹶﺃ ﺷ ﺪ ِﻣ ﻦ ،ﹶﻓﻠﹶﺎ ﺑ ﹾﺄ
ﻚ ،ﹸﻗِﺘﻠﹸﻮﺍ ﻚ ﹶﻛ ﹶﺬِﻟ
ﹶﻛِﺜ ٍﲑ ِﻣ ﻦ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭﹶﻟ ﻌ ﱠﻞ ﺍﹾﻟﻘِﺘﺎ ﹶﻝ ﻟﹶﺎ ﻳ ﹾﻠﺘِﺌ ﻢ ِﻟ ﻤ ﻦ ﻳﻘﹶﺎِﺗ ﹸﻞ ِﺇﻟﱠﺎ ِﺑﻬﺎ ،ﹶﻓِﺈﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ
ﺡ ﹶﺃﺧِﻲ ﺣﻨ ﹶﻈﹶﻠ ﹶﺔ ،ﻓِﻲ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ﺚ ﺭﺑﺎ ٍ ﷲ ،ﻓِﻲ ﺣﺪِﻳ ِ ﻚ ﹶﻗ ﻮ ﹸﻝ ﺭﺳﻮ ِﻝ ﺍ ِ ﻭﺍﻟ ﺪﻟِﻴ ﹸﻞ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﺖ، ﺖ ﹸﻗِﺘﹶﻠ ﻱ:ﹶﻓﻠﹶﺎ ﺗ ﹾﻘﺘ ﹸﻞ ،ﹶﻓِﺈﻧﻬﺎ ﻟﹶﺎ ﺗﻘﹶﺎِﺗ ﹸﻞ ،ﹶﻓِﺈﺫﹶﺍ ﻗﹶﺎﺗﹶﻠ ﺖ ﻫ ِﺬ ِﻩ ﺗﻘﹶﺎِﺗ ﹸﻞ« ﹶﺃ ﺍﹾﻟ ﻤ ﹾﻘﺘﻮﹶﻟ ِﺔ »ﻣﺎ ﻛﹶﺎﻧ
ﺼ ﻤ ِﺔ ِﻟ ﹾﻠ ِﻌﱠﻠ ِﺔ ﺍﱠﻟﺘِﻲ ﹶﺫ ﹶﻛ ﺮﻧﺎ ،
ﺖ ﺍﹾﻟ ِﻌﱠﻠ ﹸﺔ ﺍﱠﻟﺘِﻲ ﹶﻟﻬﺎ ﻣﻨ ﻊ ِﻣ ﻦ ﹶﻗﺘِﻠﻬﺎ ،ﻭﻓِﻲ ﹶﻗﺘِﻠ ِﻬ ﻢ ﺩ ﺭﻳ ﺪ ﺑ ﻦ ﺍﻟ ﻭﺍ ﺭﺗﻔﹶ ﻌ ِ
ﺸﻴ ِﺦ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ
ﺏ ﻛﹶﺎﻟ ﺤ ﺮ ِ ﺕ ﺗ ﺪِﺑ ٍﲑ ﻓِﻲ ﺍﹾﻟ ﺖ ﹶﺃﻳﻀﺎ ﺫﹶﺍ ﺱ ِﺑ ﹶﻘﺘ ِﻞ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ِ ،ﺇﺫﹶﺍ ﻛﹶﺎﻧ
ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﺑ ﹾﺄ
- ١٦١ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )(١٥٧ /٩
٨٩
ﺼﺤِﻴ ﺢ ﻣﻌﺎﻧِﻲ ﻫ ِﺬ ِﻩ
ﺏ ،ﹶﻓ ﻬﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﺫ ﹶﻛ ﺮﻧﺎ ،ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﻳﻮ ِﺟﺒ ﻪ ﺗ
ﺤ ﺮ ِ
ﻱ ﻓِﻲ ﹸﺃﻣﻮ ِﺭ ﺍﹾﻟ
ﺫِﻱ ﺍﻟ ﺮﹾﺃ ِ
ﺼﻮﺍ ِﻣ ِﻊ
ﺏ ﺍﻟ ﺻﺤﺎ ِ ﷲ ،ﻋ ﻦ ﹶﻗﺘ ِﻞ ﹶﺃ ﺍﻟﹾﺂﺛﹶﺎ ِﺭ ،ﻭﹶﻗ ﺪ ﻧﻬﻰ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺏ
ﺻﺤﺎ ﺚ ﺟﻴﻮ ﺷ ﻪ ،ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﹶﺃ ﷲ ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺑ ﻌ ﹶ ﺱ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺼﻮﺍ ِﻣ ِﻊ ﺍﱠﻟﺬِﻳ ﻦ ﺣﺒﺴﻮﺍ
ﺏ ﺍﻟ ﺻﺤﺎ ِ ﷲ ،ﻋﻠﹶﻰ ﺗ ﺮ ِﻙ ﹶﻗﺘ ِﻞ ﹶﺃ ﺕ ﺳﻨ ﹸﺔ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺼﻮﺍ ِﻣ ِﻊ ﹶﻓﹶﻠﻤﺎ ﺟ ﺮ
ﺍﻟ
ﻚ ﹶﺃﻳﻀﺎﺴِﻠﻤﻮ ﹶﻥ ِﻣ ﻦ ﻧﺎ ِﺣﻴِﺘ ِﻬ ﻢ ،ﺩ ﱠﻝ ﹶﺫِﻟ ﺱ ،ﻭﺍﻧ ﹶﻘ ﹶﻄﻌﻮﺍ ﻋﻨ ﻬ ﻢ ،ﻭﹶﺃ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺴ ﻬ ﻢ ﻋ ِﻦ ﺍﻟﻨﺎ ِ
ﹶﺃﻧ ﹸﻔ
ﻚ
ﺻِﺒ ﻲ ﹶﻛ ﹶﺬِﻟ ﺴِﻠﻤﻮ ﹶﻥ ِﻣ ﻦ ﻧﺎ ِﺣﻴِﺘ ِﻪ ِ ،ﻣ ﻦ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﹶﺃ ﻭ ﺷﻴ ٍﺦ ﻓﹶﺎ ٍﻥ ،ﹶﺃ ﻭ ﻋﻠﹶﻰ ﹶﺃﻥﱠ ﹸﻛ ﱠﻞ ﻣ ﻦ ﹶﺃ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺱ
ﺴ ِﻦ ،ﻭ ﻫ ﻮ ِﻗﻴﺎ
ﺤﺤ ﻤ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ﺏ ،ﻭ ﻫﺬﹶﺍ ﹶﻗ ﻮ ﹸﻝ ﻣ ﹶﺃﻳﻀﺎ ،ﻟﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ،ﹶﻓ ﻬﺬﹶﺍ ﻭ ﺟ ﻪ ﻫﺬﹶﺍ ﺍﹾﻟﺒﺎ ِ
١٦٢
ﲔ"
ﷲ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃ ﺟ ﻤ ِﻌ
ﻒ ،ﺭ ﺣ ﻤ ﹸﺔ ﺍ ِ
ﹶﻗ ﻮ ِﻝ ﹶﺃﺑِﻲ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ،ﻭﹶﺃﺑِﻲ ﻳﻮ ﺳ
ﺍﻟﺪﻟﻴﻞ ﺍﳋﺎﻣﺲ:
ﺏ ﺇﻟﹶﻰ ﹸﺃ ﻣﺮﺍ ِﺀ ﺍﹾﻟﹶﺄ ﺟﻨﺎ ِﺩ:ﹶﺃ ﹾﻥ ﻟﹶﺎ
ﺨﻄﱠﺎ ِ
ﺐ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺏ ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ ﺨ ﱠﻄﺎ ِ ﻋ ﻦ ﹶﺃ ﺳﹶﻠ ﻢ ﻣ ﻮﻟﹶﻰ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
ﺕ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟ ﻤﻮﺍﺳِﻲ ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺝ ﹶﺃ ﺣﺪﺍ،ﹸﺍ ﹾﻗﺘﻠﹸﻮ ﻫ ﻢ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﻣِ ﻦ ﺟ ﺮ ﺠِﻠﺒﻮﺍ ﺇﹶﻟﻴﻨﺎ ِﻣ ﻦ ﺍﹾﻟ ﻌﻠﹸﻮ ِ ﻳ
١٦٣
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ.
ﺵ”:ﻟﹶﺎﺠﻴﻮ ِ ﺐ ِﺇﻟﹶﻰ ﹸﺃ ﻣﺮﺍ ِﺀ ﺍﹾﻟ ﺿﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻳ ﹾﻜﺘ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﻋ ﻤ ﺮ ﺭ ِ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﺭ ِ
ﺕ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟﻤﻮﺳﻰ ،ﹶﻓﹶﻠﻤﺎ ﹶﻃ ﻌﻨ ﻪ ﹶﺃﺑﻮ ﹸﻟ ﺆﹸﻟ ﺆ ﹶﺓ ﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﻫﺬﹶﺍ؟ ﺝ ﹶﺃ ﺣﺪﺍ ﺟ ﺮ ﺠِﻠﺒﻮﺍ ﻋﹶﻠﻴﻨﺎ ِﻣ ﻦ ﺍﹾﻟ ﻌﻠﹸﻮ ِ ﺗ
ﺝ ﹶﺃ ﺣﺪﺍ ﹶﻓ ﻐﹶﻠﺒﺘﻤﻮﻧِﻲ ﺠِﻠﺒﻮﺍ ِﺇﹶﻟﻴﻨﺎ ِﻣ ﻦ ﺍﹾﻟ ﻌﻠﹸﻮ ِﻗﹶﺎﻟﹸﻮﺍ :ﹸﻏﻠﹶﺎ ﻡ ﺍﹾﻟ ﻤ ِﻐ ﲑ ِﺓ ﺑ ِﻦ ﺷ ﻌﺒ ﹶﺔ ﻗﹶﺎ ﹶﻝ:ﹶﺃﹶﻟ ﻢ ﹶﺃﹸﻗ ﹾﻞ ﹶﻟ ﹸﻜ ﻢ ﻟﹶﺎ ﺗ
".١٦٤
ﺻِﺒﻴﺎ ،ﻭﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﻠﹸﻮﺍ ﹸﻛ ﱠﻞ ﻣ ﻦ
ﺐ ﻋ ﻤ ﺮ ﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ﺟﻨﺎ ِﺩ:ﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ،ﻭﻟﹶﺎ
ﻭ ﻋ ﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ
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ﺕ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟ ﻤﻮﺍﺳِﻲ.
ﺟ ﺮ
ﻭﻗﺪ ﻧﺎﻗﺶ ﺍﳌﺎﻧﻌﻮﻥ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺣﻴﺚ ﻗﺎﻟﻮﺍ:
ﺃﻣﺎ ﺍﻷﻣﺮ ﺑﻘﺘﻞ ﺍﻟﺸﻴﻮﺥ،ﺇﺫﺍ ﺻﺢ،ﻭﻛﺬﺍ ﺇﻗﺮﺍﺭ ﺍﻟﻨﱯ ﻗﺘﻞ ﺩﺭﻳﺪ ﺑﻦ ﺍﻟﺼﻤﺔ،ﻭﻫﻮ ﺷﻴﺦ ﻛﺒﲑ
ﻓﻘﺪ ﲪﻠﻮﻩ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺫﺍ ﺭﺃﻱ ﺃﻭ ﻏﲑﻩ ﳑﺎ ﻳﻔﻴﺪ ﺑﻪ ﺍﳌﺸﺮﻛﲔ ﻭﻳﻀﺮ ﺑﻪ
- ١٦٢ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ )( ٥١٨٢)(٢٢٤ /٣
- ١٦٣ﺍﶈﻠﻰ ﺑﺎﻵﺛﺎﺭ ) (٣٥١ /٥ﺻﺤﻴﺢ
- ١٦٤ﺗﺎﺭﻳﺦ ﺍﳌﺪﻳﻨﺔ ﻻﺑﻦ ﺷﺒﺔ ) (٨٩٢ /٣ﺻﺤﻴﺢ
- ١٦٥ﺍﶈﻠﻰ ﺑﺎﻵﺛﺎﺭ ) (٣٥١ /٥ﺻﺤﻴﺢ
٩٠
ﺍﳌﺴﻠﻤﲔ،ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ":ﻭ ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ِﻣ ﻤ ﻦ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﺟﻤِﻴ ِﻌ ِﻬ ﻢ،ﺟﺎ ﺯ ﹶﻗﺘﹸﻠ ﻪ؛ِﻟﹶﺄ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -
ﺤﻤﻮ ِﺩ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ« .ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﻟ ﺮﺟﺎ ِﻝ ﺖ ﺭﺣﻰ ﻋﻠﹶﻰ ﻣ »ﹶﻗﺘ ﹶﻞ ﻳ ﻮ ﻡ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﹶﺃﹾﻟ ﹶﻘ
ﺼ ﻤ ِﺔ ﹸﻗِﺘ ﹶﻞ ﻳ ﻮ ﻡ ﺏ،ﺟﺎ ﺯ ﹶﻗﺘﹸﻠ ﻪ »؛ِﻟﹶﺄ ﱠﻥ ﺩ ﺭﻳ ﺪ ﺑ ﻦ ﺍﻟ ﺤ ﺮ ِﲔ ِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟ ﻱ ﻳ ِﻌ ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮﺭِﻳ ﻦ ﺫﹶﺍ ﺭﹾﺃ ٍ
ﺴﺘﻌِﻴﻨﻮ ﹶﻥ ِﺑ ﺮﹾﺃِﻳ ِﻪ،ﹶﻓﹶﻠ ﻢ
ﺣﻨﻴ ٍﻦ ،ﻭ ﻫ ﻮ ﺷﻴ ﺦ ﻟﹶﺎ ِﻗﺘﺎ ﹶﻝ ﻓِﻴ ِﻪ ،ﻭﻛﹶﺎﻧﻮﺍ ﺧ ﺮﺟﻮﺍ ِﺑ ِﻪ ﻣ ﻌ ﻬ ﻢ،ﻳﺘﻴ ﻤﻨﻮ ﹶﻥ ِﺑ ِﻪ ،ﻭﻳ
ﺏ ،ﻭﹶﻗ ﺪ ﺟﺎ َﺀ ﻋ ﻦ ﺤ ﺮ ِﻱ ِﻣ ﻦ ﹶﺃ ﻋ ﹶﻈ ِﻢ ﺍﹾﻟ ﻤﻌﻮﻧ ِﺔ ﻓِﻲ ﺍﹾﻟ ﻳﻨ ِﻜ ﺮ ﺍﻟﻨِﺒ ﻲ - -ﹶﻗﺘﹶﻠ ﻪ ”.ﻭِﻟﹶﺄ ﱠﻥ ﺍﻟ ﺮﹾﺃ
ﺲ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ،ﻭِﺑ ﺮﹾﺃِﻳ ِﻪ ﻭ ﻣﻜﹶﺎﻳ ﺪِﺗ ِﻪ،ﹶﻓ ﻮﺍﹶﻟﱠﻠ ِﻪ ﹶﻟ ﻮ
ﻣﻌﺎ ِﻭﻳ ﹶﺔ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ِﻟ ﻤ ﺮﻭﺍ ﹶﻥ ﻭﺍﹾﻟﹶﺄ ﺳ ﻮ ِﺩ:ﹶﺃ ﻣ ﺪ ﺩﺗﻤﺎ ﻋِﻠﻴﺎ ِﺑ ﹶﻘﻴ ِ
١٦٦
ﻚ". ﻆ ﻟِﻲ ِﻣ ﻦ ﹶﺫِﻟ ﻑ ﻣﻘﹶﺎِﺗ ٍﻞ،ﻣﺎ ﻛﹶﺎ ﹶﻥ ِﺑﹶﺄ ﹾﻏﻴ ﹶ ﹶﺃﻧﻜﹸﻤﺎ ﹶﺃ ﻣ ﺪ ﺩﺗﻤﺎ ﻩ ِﺑﹶﺜﻤﺎِﻧﻴ ِﺔ ﺁﻟﹶﺎ ِ
ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻥ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺼﱯ ﺍﻟﻠﺬﻳﻦ ﺳﻠﻢ ﺍﺑﻦ ﺣﺰﻡ ﻭﻏﲑﻩ ﺑﺘﺤﺮﱘ ﻗﺘﻠﻬﻤﺎ ﻳﻘﺘﻼﻥ ﺇﺫﺍ
ﻗﺎﺗﻼ ﻋﻨﺪ ﺍﳉﻤﻴﻊ.
ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻫﻮ ﺭﺟﺤﺎﻥ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﻫﻞ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ،ﻭﻫﻮ ﻋﺪﻡ ﻗﺘﻞ ﻫﺆﻻﺀ ﲨﻴﻌﺎ،ﻣﺎﱂ
ﻳﻘﺎﺗﻠﻮﺍ ﺑﻘﻮﻝ ﺃﻭ ﻓﻌﻞ،ﻷﻥ ﺩﻻﻟﺔ ﻣﺎ ﺳﺎﻗﻮﻩ ﻣﻦ ﺍﻷﺩﻟﺔ ﺧﺎﺻﺔ،ﻭﺩﻻﻟﺔ ﻣﺎ ﺳﺎﻗﻪ ﺍﻵﺧﺮﻭﻥ
ﻋﺎﻣﺔ،ﺃﻭ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻣﻌﲎ ﺧﺎﺹ،ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺰﻡ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻴﺲ ﻣﻨﺎﻓﻴﹰﺎ
ﳌﺎ ﺫﻛﺮ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻷﻥ ﻗﻮﻟﻪ):ﻭﺃﻥ ﻳﻘﺘﻠﻮﺍ ﻛﻞ ﻣﻦ ﺟﺮﺕ ﻋﻠﻴﻪ ﺍﳌﻮﺍﺳﻲ(
ﺩﻻﻟﺘﻪ ﻋﺎﻣﺔ ﻭﻗﻮﻝ ﺃﰊ ﺑﻜﺮ):ﻻ ﺗﻘﺘﻠﻦ ﺍﻣﺮﺃﺓ ﻭﻻ ﺻﺒﻴﹰﺎ ﻭﻻ ﻛﺒﲑﹰﺍ ﻫﺮﻣﹰﺎ …( ﺩﻻﻟﺘﻪ
ﺧﺎﺻﺔ،ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﻓﻌﻞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﷲ ﺃﻋﻠﻢ.
ﺍﳊﺬﺭ ﻣﻦ ﺟﻮﺍﺳﻴﺲ ﺍﻟﻌﺪﻭ:
ﺍﳉﺎﺳﻮﺱ ﺍﳌﺴﻠﻢ
ﳚﺐ ﻋﻠﻰ ﺍﺎﻫﺪﻳﻦ ﺃﻥ ﳛﺬﺭﻭﺍ ﻏﺎﻳﺔ ﺍﳊﺬﺭ ﻣﻦ ﺗﺴﻠﻞ ﺟﻮﺍﺳﻴﺲ ﺍﻟﻌﺪﻭ ﺇﱃ ﺻﻔﻮﻓﻬﻢ،ﳌﺎ ﰲ
ﺫﻟﻚ ﻣﻦ ﻛﺸﻒ ﻋﻮﺭﺍﻢ ﺍﻟﱵ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺇﻋﺪﺍﺩ ﺍﻟﻌﺪﻭ ﻋﺪﺗﻪ ﻋﻠﻰ ﺿﻮﺋﻬﺎ،ﻓﺈﺫﺍ ﺑﺪﺍ ﳍﻢ
ﺍﺷﺘﺒﺎﻩ ﰲ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﳑﻦ ﻫﻮ ﰲ ﺻﻔﻬﻢ ﻭﻳﻨﺘﺴﺐ ﺇﻟﻴﻬﻢ -ﺃﻱ ﺇﱃ ﺍﳌﺴﻠﻤﲔ -ﺃﻭ ﻣﻦ
ﻏﲑﻫﻢ ﻓﺎﻟﻮﺍﺟﺐ ﻣﺘﺎﺑﻌﺘﻪ ﻭﺍﳊﻮ ﹸﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﻧﻘﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺍﻟﻌﺪﻭ.
ﺨﺬﹸﻭﺍ ﻋ ﺪﻭﻱ ﻭ ﻋ ﺪ ﻭ ﹸﻛ ﻢ
ﺱ ﻭﹶﻗ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ }:ﹶﻻ ﺗﺘ ِ
ﺏ ﺍﳉﹶﺎﺳﻮ ِ ﻓﻔﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ":ﺑﺎ
ﺚ ﰒ ﺭﻭﻯ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﺒﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺤ ﹸ
ﺲ:ﺍﻟﺘﺒ
ﺴ
ﺠﹶﺃ ﻭِﻟﻴﺎ َﺀ{ ]ﺍﳌﻤﺘﺤﻨﺔ [١:ﺍﻟﺘ
- ١٦٦ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٣١٢ /٩
٩١
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻳﻘﹸﻮ ﹸﻝ:ﺑ ﻌﹶﺜﻨِﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻧﺎ ﻭﺍﻟ ﺰﺑﻴ ﺮ،ﻭﺍ ِﳌ ﹾﻘﺪﺍ ﺩ ﺑ ﻦ
ﺖ ﻋِﻠﻴﺎ ﺭ ِ
ﺭﺍِﻓ ٍﻊ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﺨﺬﹸﻭ ﻩﺏ ﹶﻓ ﺥ،ﹶﻓِﺈ ﱠﻥ ِﺑﻬﺎ ﹶﻇﻌِﻴﻨ ﹰﺔ ،ﻭ ﻣ ﻌﻬﺎ ِﻛﺘﺎ ﺿ ﹶﺔ ﺧﺎ ٍ ﺍ َﻷ ﺳ ﻮ ِﺩ،ﻗﹶﺎ ﹶﻝ»:ﺍﻧ ﹶﻄِﻠﻘﹸﻮﺍ ﺣﺘﻰ ﺗ ﹾﺄﺗﻮﺍ ﺭ ﻭ
ﺤ ﻦ ﺑِﺎﻟ ﱠﻈﻌِﻴﻨ ِﺔ،ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ ﹶﺃ ﺧ ِﺮﺟِﻲ
ﺿ ِﺔ،ﹶﻓِﺈﺫﹶﺍ ﻧ
ِﻣﻨﻬﺎ«،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﹾﻘﻨﺎ ﺗﻌﺎﺩﻯ ِﺑﻨﺎ ﺧﻴﹸﻠﻨﺎ ﺣﺘﻰ ﺍﻧﺘ ﻬﻴﻨﺎ ِﺇﻟﹶﻰ ﺍﻟ ﺮ ﻭ
ﺏ،ﹶﻓﹶﺄ ﺧ ﺮ ﺟﺘ ﻪ ِﻣ ﻦ
ﺏ ﹶﺃ ﻭ ﹶﻟﻨ ﹾﻠ ِﻘﻴ ﻦ ﺍﻟﱢﺜﻴﺎ
ﺨ ِﺮ ِﺟ ﻦ ﺍﻟ ِﻜﺘﺎ
ﺏ،ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ:ﹶﻟﺘ
ﺖ:ﻣﺎ ﻣﻌِﻲ ِﻣ ﻦ ِﻛﺘﺎ ٍ ﺏ،ﹶﻓﻘﹶﺎﹶﻟ ﺍﻟ ِﻜﺘﺎ
ﲔﺸ ِﺮ ِﻛ ﺱ ِﻣ ﻦ ﺍ ﹸﳌ
ﺐ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺑ ﹾﻠﺘ ﻌ ﹶﺔ ِﺇﻟﹶﻰ ﹸﺃﻧﺎ ٍﺻﻬﺎ،ﹶﻓﹶﺄﺗﻴﻨﺎ ِﺑ ِﻪ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓِﺈﺫﹶﺍ ﻓِﻴ ِﻪ ِﻣ ﻦ ﺣﺎ ِﻃ ِ ِﻋﻘﹶﺎ ِ
ﺐ ﻣﺎ ﺾ ﹶﺃ ﻣ ِﺮ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﻳﺎ ﺣﺎ ِﻃ ﺨِﺒ ﺮ ﻫ ﻢ ِﺑﺒ ﻌ ِ
ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﻣ ﱠﻜ ﹶﺔ ﻳ
ﺶ ،ﻭﹶﻟ ﻢ ﹶﺃ ﹸﻛ ﻦ ِﻣ ﻦ
ﺼﻘﹰﺎ ﻓِﻲ ﹸﻗ ﺮﻳ ٍ ﺖ ﺍ ﻣ ﺮﹰﺃ ﻣ ﹾﻠ ﺠ ﹾﻞ ﻋﹶﻠ ﻲ ِﺇﻧﻲ ﹸﻛ ﻨ ﻫﺬﹶﺍ؟«،ﻗﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻻ ﺗ ﻌ
ﺤﻤﻮ ﹶﻥ ِﺑﻬﺎ ﹶﺃ ﻫﻠِﻴ ِﻬ ﻢ ﺕ ِﺑ ﻤ ﱠﻜ ﹶﺔ ﻳ ﻚ ِﻣ ﻦ ﺍ ﹸﳌﻬﺎ ِﺟﺮِﻳ ﻦ ﹶﻟ ﻬ ﻢ ﹶﻗﺮﺍﺑﺎ ﺴﻬﺎ ،ﻭﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﻣ ﻌ ﹶﺃﻧ ﹸﻔ ِ
ﺤﻤﻮ ﹶﻥ ِﺑﻬﺎ ﺨ ﹶﺬ ِﻋ ﻨ ﺪ ﻫ ﻢ ﻳﺪﺍ ﻳ ﺐ ﻓِﻴ ِﻬ ﻢ،ﹶﺃ ﹾﻥ ﹶﺃﺗ ِ
ﺴ ِﻚ ِﻣ ﻦ ﺍﻟﻨ ﺖ ِﺇ ﹾﺫ ﻓﹶﺎﺗﻨِﻲ ﹶﺫِﻟ ﻭﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ،ﹶﻓﹶﺄ ﺣﺒﺒ
ﻼ ِﻡ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺖ ﹸﻛ ﹾﻔﺮﺍ ﻭ ﹶﻻ ﺍ ﺭِﺗﺪﺍﺩﺍ ،ﻭ ﹶﻻ ِﺭﺿﺎ ﺑِﺎﻟ ﹸﻜ ﹾﻔ ِﺮ ﺑ ﻌ ﺪ ﺍ ِﻹ ﺳ ﹶ ﹶﻗﺮﺍﺑﺘِﻲ ،ﻭﻣﺎ ﹶﻓ ﻌ ﹾﻠ
ﺏ ﻋﻨ ﻖ ﻫﺬﹶﺍ ﺍ ﹸﳌﻨﺎِﻓ ِﻖ،ﻗﹶﺎ ﹶﻝِ”:ﺇﻧ ﻪ ﹶﻗ ﺪﺿ ِﺮ ﺻ ﺪﹶﻗ ﹸﻜ ﻢ«،ﻗﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺩ ﻋﻨِﻲ ﹶﺃ »:ﹶﻟ ﹶﻘ ﺪ
ﻚ ﹶﻟ ﻌ ﱠﻞ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ِﺪ ﺍ ﱠﻃﹶﻠ ﻊ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ ﺑ ﺪ ٍﺭ ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍ ﻋ ﻤﻠﹸﻮﺍ ﻣﺎ ِﺷﹾﺌﺘ ﻢ
ﺷ ِﻬ ﺪ ﺑ ﺪﺭﺍ ،ﻭﻣﺎ ﻳ ﺪﺭِﻳ
١٦٧
ﺕ ﹶﻟ ﹸﻜ ﻢ "ﹶﻓ ﹶﻘ ﺪ ﹶﻏ ﹶﻔ ﺮ
ﻓﻘﺪ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲟﺘﺎﺑﻌﺔ ﺍﳌﺮﺃﺓ ﻭﺃﺧﺬ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻬﺎ،ﻭﻓﻬﻢ ﺍﳌﺒﻌﻮﺛﻮﻥ
ﻟﺬﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻥ ﳍﻢ ﺍﳊﻖ ﰲ ﺍﲣﺎﺫ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﱵ ﻳﺘﻤﻜﻨﻮﻥ ﺎ ﻣﻦ ﺍﳊﺼﻮﻝ
ﻋﻠﻴﻪ،ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻛﺸﻒ ﻋﻮﺭﺓ ﺍﳌﺮﺃﺓ،ﻷﻥ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ ﺗﻘﺘﻀﻲ ﺫﻟﻚ،ﻭﻛﺸﻒ
ﻋﻮﺭﺎ ﺗﻌﺘﱪ ﻣﻔﺴﺪﺓ ﻭﻟﻜﻦ ﺍﳌﻔﺴﺪﺓ ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺗﺮﻛﻬﺎ ﺃﻛﱪ،ﻭﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﺪﱘ ﺃﻋﻠﻰ
ﺍﳌﺼﻠﺤﺘﲔ،ﻭﺍﺭﺗﻜﺎﺏ ﺃﺧﻒ ﺍﳌﻔﺴﺪﺗﲔ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺻﺤﻴﺢ
ﺲ ِﺑ ِﻘﺮﺍ َﺀ ِﺓ
ﺠﻮﺍﺳِﻴ ِ
ﻚ ﹶﺃ ﺳﺘﺎ ِﺭ ﺍﹾﻟ
ﺠ ﺰ ﹲﺓ ﻇﹶﺎ ِﻫ ﺮ ﹲﺓ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭﻓِﻴ ِﻪ ﻫﺘ ﻣﺴﻠﻢ ):ﻭﻓِﻲ ﻫﺬﹶﺍ ﻣ ﻌ ِ
ﺤ ﹲﺔ ﹶﺃ ﻭ ﻛﹶﺎ ﹶﻥﺼﹶﻠ
ﺴ ﺪ ِﺓ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻪ ﻣ
ﻚ ِﺳﺘ ِﺮ ﺍﹾﻟ ﻤ ﹾﻔ
ﹸﻛﺘِﺒ ِﻬ ﻢ ﺳﻮﺍ ٌﺀ ﻛﹶﺎ ﹶﻥ ﺭ ﺟﻠﹰﺎ ﹶﺃ ﻭ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻭﻓِﻴ ِﻪ ﻫﺘ
- ١٦٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٠٧)(٥٩ /٤
] ﺵ )ﺭﻭﺿﺔ ﺧﺎﺥ( ﻣﻮﺿﻊ ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ) .ﻇﻌﻴﻨﺔ( ﺍﳌﺮﺃﺓ ﰲ ﺍﳍﻮﺩﺝ ﻭﻗﻴﻞ ﺍﳌﺮﺃﺓ ﻋﺎﻣﺔ ﻭﺍﲰﻬﺎ ﺳﺎﺭﺓ ﻭﻗﻴﻞ ﻛﻨﻮﺩ.
)ﺗﻌﺎﺩﻯ ﺑﻨﺎ( ﺗﺒﺎﻋﺪ ﻭﲡﺎﺭﻱ) .ﻋﻘﺎﺻﻬﺎ( ﻫﻮ ﺍﻟﺸﻌﺮ ﺍﳌﻀﻔﻮﺭ) .ﻣﻠﺼﻘﺎ( ﻣﻀﺎﻓﺎ ﺇﻟﻴﻬﻢ ﻭﻟﺴﺖ ﻣﻨﻬﻢ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺣﻠﻴﻔﺎ ﻭﱂ
ﻳﻜﻦ ﻣﻦ ﻧﻔﺲ ﻗﺮﻳﺶ ﻭﺃﻗﺮﺑﺎﺋﻬﻢ) .ﻳﺪﺍ( ﻧﻌﻤﺔ ﻭﻣﻨﺔ ﻋﻠﻴﻬﻢ) .ﺍﻃﻠﻊ( ﻧﻈﺮ ﺇﻟﻴﻬﻢ ﻭﻋﻠﻢ ﺣﺎﳍﻢ ﻭﻣﺎ ﺳﻴﻜﻮﻥ ﻣﻨﻬﻢ) .ﻭﺃﻱ
ﺇﺳﻨﺎﺩ ﻫﺬﺍ( ﺃﺭﺍﺩ ﺗﻌﻈﻴﻢ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻭﺑﻴﺎﻥ ﺻﺤﺘﻪ ﻭﻗﻮﺗﻪ ﻷﻥ ﺭﺟﺎﻟﻪ ﻫﻢ ﺍﻟﻌﺪﻭﻝ ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﺎﻅ[
٩٢
ﺤ ﹲﺔ ﻭ ﻋﻠﹶﻰ
ﺼﹶﻠ
ﺕ ِﺑ ِﻪ ﻣ
ﺴ ﺪ ﹲﺓ ﻭﻟﹶﺎ ﻳﻔﹸﻮ
ﺴﺘ ﺮ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻓِﻴﻪِ ﻣ ﹾﻔ
ﺏ ﺍﻟ
ﺴ ﺪ ﹲﺓ ﻭِﺇﻧﻤﺎ ﻳﻨ ﺪ
ﺴﺘ ِﺮ ﻣ ﹾﻔ
ﻓِﻲ ﺍﻟ
ﺱ ﻭ ﹶﻏﻴ ﺮ ﻩ ِﻣ ﻦ ﺴﺘ ِﺮ ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﹾﻟﺠﺎﺳﻮ ﺏ ِﺇﻟﹶﻰ ﺍﻟ ﺚ ﺍﹾﻟﻮﺍ ِﺭ ﺩ ﹸﺓ ﻓِﻲ ﺍﻟﻨ ﺪ ِ ﺤ ﻤ ﹸﻞ ﺍﹾﻟﺄﹶﺣﺎﺩِﻳ ﹸﻫﺬﹶﺍ ﺗ
ﻀ ﻤ ﻦ ﺇِﻳﺬﹶﺍ َﺀ ﺲ ﹶﻛِﺒ ﲑ ﹲﺓ ﹶﻗ ﹾﻄﻌﺎ ِﻟﹶﺄﻧ ﻪ ﻳﺘ ﻚ ﻭ ﻫﺬﹶﺍ ﺍﹾﻟﺠِﻨ ﺏ ﺍﹾﻟ ﹶﻜﺒﺎِﺋ ِﺮ ﻟﹶﺎ ﻳ ﹾﻜ ﹸﻔﺮﻭ ﹶﻥ ِﺑ ﹶﺬِﻟ
ﺏ ﺍﻟ ﱡﺬﻧﻮ ِ
ﺻﺤﺎ ِ ﹶﺃ
ﺍﻟﻨِﺒ ﻲ ﻭ ﻫ ﻮ ﻛﺒﲑﺓ ﺑﻼ ﺷﻚ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺆﺫﹸﻭ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﹶﻟ ﻌﻨ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ﺍﻟﹾﺂﻳ ﹶﺔ
ﺤ ﺪ ﺍﹾﻟﻌﺎﺻِﻲ ﻭﻟﹶﺎ ﻳ ﻌ ﺰ ﺭ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﹾﻟِﺈﻣﺎ ِﻡ ﻭﻓِﻴ ِﻪ ِﺇﺷﺎ ﺭ ﹸﺓ ﺟﹶﻠﺴﺎ ِﺀ ﺍﹾﻟِﺈﻣﺎ ِﻡ ﻭﺍﹾﻟﺤﺎ ِﻛ ِﻢ ِﺑﻤﺎﻭﻓِﻴ ِﻪ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ
ﺱﺐ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻭﻃﹶﺎِﺋ ﹶﻔ ٍﺔ ﹶﺃ ﱠﻥ ﺍﹾﻟﺠﺎﺳﻮ ﺐ ﻭ ﻣ ﹾﺬ ﻫ ﺏ ﻋﻨ ِﻖ ﺣﺎ ِﻃ ٍ ﻀ ﺮ ِ ﻳ ﺮ ﻭﻧ ﻪ ﹶﻛﻤﺎ ﹶﺃﺷﺎ ﺭ ﻋ ﻤ ﺮ ِﺑ
ﻀ ﻬ ﻢ ﻳ ﹾﻘﺘ ﹸﻞ ﻭِﺇ ﹾﻥ
ﺏ ﻭﺑ ﻌ
ﺾ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ِﺔ ﻳ ﹾﻘﺘ ﹸﻞ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺘﻮ
ﺴِﻠ ﻢ ﻳ ﻌ ﺰ ﺭ ﻭﻟﹶﺎ ﻳﺠﻮ ﺯ ﹶﻗﺘﹸﻠ ﻪ ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ ﺍﹾﻟ ﻤ
ﺏ(.١٦٨ ﺗﺎ
ﻭﰲ ﻗﺼﺔ ﺣﺎﻃﺐ ﻣﺸﺮﻭﻋﻴﺔ ﻋﻔﻮ ﺍﻟﻘﺎﺋﺪ ﻋﻦ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﳉﻴﺶ ﺇﺫﺍ ﺃﺳﺎﺀ ﻣﺘﻌﻤﺪﹰﺍ ﰒ ﻧﺪﻡ
ﻋﻠﻰ ﺇﺳﺎﺀﺗﻪ ﻭﺍﻋﺘﺬﺭ ﻭﺩﻟﺖ ﺍﻟﻘﺮﺍﺋﻦ ﻋﻠﻰ ﺣﺴﻦ ﻧﻴﺘﻪ ﻭﻛﺎﻥ ﺫﺍ ﺳﺎﺑﻘﺔ ﻃﻴﺒﺔ.ﻫﺬﺍ ﰲ ﺍﳉﺎﺳﻮﺱ
ﺍﳌﺴﻠﻢ.
ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﻗﺼﺔ ﺣﺎﻃﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺸﺮﻭﻋﻴﺔ ﻗﺘﻞ ﺍﳉﺎﺳﻮﺱ ﺍﳌﺴﻠﻢ،ﻷﻥ ﺍﻟﻨﱯ
ﺃﻗﺮ ﻋﻤﺮ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻟﻘﺘﻞ ﻭﺑﲔ ﻟﻪ ﺃﻥ ﺍﳌﺎﻧﻊ ﻛﻮﻧﻪ ﺷﻬﺪ ﺑﺪﺭﹰﺍ،ﻭﻫﻮ ﺃﺧﺺ ﻣﻦ ﻛﻮﻥ ﺍﳌﺎﻧﻊ
ﻫﻮ ﺍﻹﺳﻼﻡ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳌﺎﻧﻊ ﻣﻦ ﻗﺘﻠﻪ ﻟﺒﻴﻦ ﺫﻟﻚ،ﻭﱂ ﻳﻌﻠﻠﻪ ﺑﺄﺧﺺ ﻣﻨﻪ،ﻭﻫﺬﺍ
ﺍﻷﺧﺺ ﻻ ﻳﻈﻔﺮ ﺑﻪ ﺃﻱ ﻣﺴﻠﻢ ﻛﺎﻥ،ﺑﻞ ﻫﻮ ﺧﺎﺹ ﲝﺎﻃﺐ ﺃﻭ ﻣﻦ ﻫﻮ ﻣﺜﻠﻪ ﳑﻦ ﺷﻬﺪ
ﺑﺪﺭﹰﺍ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ”:ﻭﺍﺳﺘ ِﺪ ﱠﻝ ﺑِﺎﺳﺘِﺌﺬﺍ ِﻥ ﻋﻤﺮ ﻋﻠﹶﻰ ﻗﹶﺘﻞ ﺣﺎﻃِﺐ ِﻟﻤﺸﺮﻭ ِﻋﻴ ِﺔ ﻗﹶﺘﻞ
ﺍﳉﺎﺳﻮﺱ ﻭﻟﹶﻮ ﻛﺎ ﹶﻥ ﻣﺴِﻠﻤﺎ ﻭﻫﻮ ﻗﹶﻮﻝ ﻣﺎﻟِﻚ ﻭﻣﻦ ﻭﺍﹶﻓ ﹶﻘ ﻪ،ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﹶﺔ ﹶﺃﻧ ﻪ ﹶﺃﹶﻗ ﺮ ﻋ ﻤ ﺮ
ﻒ ﻣِﻦ ﻏﹶﲑ ﻋﻠﹶﻰ ﺇِﺭﺍﺩﺓ ﺍﻟﻘﹶﺘﻞ ﻟﹶﻮﻻ ﺍﳌﺎﻧِﻊ،ﻭﺑﻴ ﻦ ﺍﳌﺎﻧِﻊ ﻫﻮ ﻛﹶﻮﻥ ﺣﺎﻃِﺐ ﺷ ِﻬ ﺪ ﺑﺪﺭﺍ،ﻭﻫﺬﺍ ﻣﻨﺘ ٍ
ﺺ ﻣِﻨ ﻪ.١٦٩".
ﺣﺎﻃِﺐ،ﹶﻓﻠﹶﻮ ﻛﺎ ﹶﻥ ﺍ ِﻹﺳﻼﻡ ﻣﺎِﻧﻌﺎ ﻣِﻦ ﻗﹶﺘﻠﻪ ﻟﹶﻤﺎ ﻋﱠﻠ ﹶﻞ ِﺑﹶﺄ ﺧ
ﻭﻟﻮ ﺟﻌﻞ ﺍﻹﺳﻼﻡ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﻗﺘﻞ ﺍﳉﺎﺳﻮﺱ ﻟﻜﺎﻥ ﰲ ﺫﻟﻚ ﻓﺘﺢ ﻟﻠﺒﺎﺏ ﻟﻀﻌﺎﻑ ﺍﻟﻨﻔﻮﺱ
ﻭﻣﺮﺿﻰ ﺍﻟﻘﻠﻮﺏ ﻟﻜﺸﻒ ﻋﻮﺭﺍﺕ ﺍﳌﺴﻠﻤﲔ ﻷﻋﺪﺍﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺄﻟﻮﻥ ﺟﻬﺪﹰﺍ ﰲ ﳏﺎﻭﻟﺔ
- ١٦٨ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(٥٥ /١٦
- ١٦٩ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٦٣٥ /٨
٩٣
ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﻗﻮ ﹰﺓ ﻭﺿﻌﻔﹰﺎ ﻟﻴﺒﻴﻨﻮﺍ ﺧﻄﻄﻬﻢ ﻭﻳﻌﺪﻭﺍ ﻋﺪﺩﻫﻢ ﻋﻠﻰ ﺿﻮﺀ
ﻣﻌﻠﻮﻣﺎﺕ ﺩﻗﻴﻘﺔ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺎ ﺇﻧﺰﺍﻝ ﺍﻟﻀﺮﺭ ﺑﺎﳌﺴﻠﻤﲔ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻴﻬﻢ.
ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺮﺍﺟﺢ ﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﺃﻥ ﻳﺘﺮﻙ ﺣﻜﻤﻪ ﻻﺟﺘﻬﺎﺩ
ﺍﻹﻣﺎﻡ،ﻓﺈﻥ ﺭﺃﻯ ﺃﻥ ﰲ ﻗﺘﻠﻪ ﻣﺼﻠﺤﺔ ﻗﺘﻠﻪ ﻭﺇﻥ ﺭﺃﻯ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﰲ ﺗﻌﺰﺭﻳﻪ ﻋﺰﺭﻩ ﲟﺎ ﻳﺮﺍﻩ.
ﻚﺠﺘ ِﻬ ﺪ ﻓِﻲ ﹶﺫِﻟ ﺐ:ﻳ ﻚ ﻭﺍﺑ ﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﻭﹶﺃ ﺷ ﻬ ﺱ ﻓِﻴ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﺎِﻟ ﻒ ﺍﻟﻨﺎ
ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ":ﺍ ﺧﺘﹶﻠ
ﻚ ِﺑ ﹶﻘﺘ ِﻞ
ﺱ ،ﻭﹶﻗ ﺪ ﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ ﻚ ﹸﻗِﺘ ﹶﻞِ،ﻟﹶﺄﻧ ﻪ ﺟﺎﺳﻮ ﺖ ﻋﺎ ﺩﺗ ﻪ ِﺗ ﹾﻠ ﻚِ:ﺇﺫﹶﺍ ﻛﹶﺎﻧ ﺍﹾﻟِﺈﻣﺎ ﻡ .ﻭﻗﹶﺎ ﹶﻝ ﻋ ﺒ ﺪ ﺍﹾﻟ ﻤِﻠ ِ
ﺽ .ﻭﹶﻟ ﻌ ﱠﻞ ﺍﺑ ﻦ
ﲔ ﻭ ﺳ ﻌِﻴ ِﻪ ﺑِﺎﹾﻟ ﹶﻔﺴﺎ ِﺩ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺴِﻠ ِﻤ ﺿﺮﺍ ِﺭ ِﻩ ﺑِﺎﹾﻟ ﻤ
ﺻﺤِﻴ ﺢ ِﻟِﺈ
ﺱ -ﻭ ﻫ ﻮ ﺍﹾﻟﺠﺎﺳﻮ ِ
ﺨ ﹶﺬ ﺍﻟﺘ ﹾﻜﺮﺍ ﺭ ﻓِﻲ ﻫﺬﹶﺍ ِﻟﹶﺄ ﱠﻥ ﺣﺎ ِﻃﺒﺎ ﹸﺃ ِﺧ ﹶﺬ ﻓِﻲ ﹶﺃ ﻭ ِﻝ ِﻓ ﻌِﻠ ِﻪ.ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ.ﺍﻟﺴﺎ ِﺩ ﺳ ﹸﺔ-ﺍﹾﻟﻤﺎ ِﺟﺸﻮ ِﻥ ِﺇﻧﻤﺎ ﺍﺗ
ﺱ
ﺻﺒ ﹸﻎ:ﺍﹾﻟﺠﺎﺳﻮ ﺱ ﻛﹶﺎِﻓﺮﺍ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄ ﻭ ﺯﺍ ِﻋ ﻲ:ﻳﻜﹸﻮ ﹸﻥ ﻧ ﹾﻘﻀﺎ ِﻟ ﻌ ﻬ ِﺪ ِﻩ ﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟﺠﺎﺳﻮ
١٧٠
ﺴِﻠ ﻢ ﻭﺍﻟ ﱢﺬ ﻣ ﻲ ﻳﻌﺎﹶﻗﺒﺎ ِﻥ ِﺇﻟﱠﺎ ِﺇ ﹾﻥ ﺗﻈﹶﺎ ﻫﺮﺍ ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﻓﻴ ﹾﻘﺘﻠﹶﺎ ِﻥ".
ﺱ ﺍﹾﻟ ﻤ
ﺍﳊﺮﰊ ﻳ ﹾﻘﺘ ﹸﻞ،ﻭﺍﹾﻟﺠﺎﺳﻮ
ﺍﳉﺎﺳﻮﺱ ﻏﲑ ﺍﳌﺴﻠﻢ.
ﷲ ﻣﻨ ِﺰﻟﹰﺎ ﹶﻓﺠﺎ َﺀ ﻋ ﻴ ﻦ ﻉ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ”:ﻧ ﺰ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺱ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ِﻦ ﺍﹾﻟﹶﺄ ﹾﻛ ﻮ ِ
ﻓﻌﻦ ِﺇﻳﺎ
ﻍ ﺍﻟ ﺮ ﺟ ﹸﻞ ﺼﺒﺤﻮ ﹶﻥ،ﹶﻓ ﺪ ﻋ ﻮ ﻩ ِﺇﻟﹶﻰ ﹶﻃﻌﺎ ِﻣ ِﻬ ﻢ،ﹶﻓﹶﻠﻤﺎ ﹶﻓ ﺮ ﹶ ﺻﺤﺎﺑ ﻪ ﻳﺘ ﷲ ﻭﹶﺃ ﲔ ﻭ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺸ ِﺮ ِﻛ
ﺍﹾﻟ ﻤ
ﺖ ﺭﺍ ِﺣﹶﻠﺘ ﻪﺨ ﺻﺤﺎﺑ ﻪ،ﻗﹶﺎ ﹶﻝ ﺳﹶﻠ ﻤ ﹸﺔ:ﹶﻓﹶﺄ ﺩ ﺭ ﹾﻛﺘ ﻪ،ﹶﻓﹶﺄﻧ
ﺴ ِﺮﻋﺎ ِﻟﻴﻨ ِﺬ ﺭ ﹶﺃ
ﺐ ﻣ ﺐ ﻋﻠﹶﻰ ﺭﺍ ِﺣﹶﻠِﺘ ِﻪ ﹶﺫ ﻫ ﺭ ِﻛ
ﷲ ﺳﹶﻠﺒ ﻪ ".١٧١ ﺖ ﻋﻨ ﹶﻘ ﻪ ﹶﻓ ﻐﻨ ﻤﻨِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺿ ﺮﺑ ﻭ
ﲔ ﻭ ﻫ ﻮ ﻓِﻲ ﺸ ِﺮ ِﻛ
ﻉ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﺃﺗﻰ ﺍﻟﻨِﺒ ﻲ ﻋﻴ ﻦ ِﻣ ﻦ ﺍ ﹸﳌ ﺱ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ِﻦ ﺍ َﻷ ﹾﻛ ﻮ ِﻭ ﻋ ﻦ ِﺇﻳﺎ ِ
ﺙ،ﹸﺛ ﻢ ﺍﻧ ﹶﻔﺘ ﹶﻞ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﺍ ﹾﻃﹸﻠﺒﻮ ﻩ،ﻭﺍ ﹾﻗﺘﻠﹸﻮ ﻩ«.ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ،ﹶﻓﻨ ﱠﻔﹶﻠ ﻪ
ﺤ ﺪ ﹸ
ﺻﺤﺎِﺑ ِﻪ ﻳﺘ
ﺲ ِﻋ ﻨ ﺪ ﹶﺃ ﺠﹶﻠ
ﺳ ﹶﻔ ٍﺮ،ﹶﻓ
١٧٢
ﺳﹶﻠﺒ ﻪ"
- ١٧٠ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ) (٥٣ /١٨ﻭﻗﺪ ﻓﺼﻠﺖ ﺍﻟﻘﻮﻝ ﰲ ﺫﻟﻚ ﺑﻜﺘﺎﰊ “ﺍﳋﻼﺻﺔ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺘﺠﺴﺲ"
- ١٧١ﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ ) ( ١٦٥١٩)(٥٠ /٢٧ﺻﺤﻴﺢ
- ١٧٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٥١)(٦٩ /٤
] ﺵ )ﻋﲔ( ﺟﺎﺳﻮﺱ) .ﺍﻧﻔﺘﻞ( ﺍﻧﺼﺮﻑ) .ﻓﻘﺘﻠﻪ( ﺃﻱ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) .ﻓﻨﻔﻠﻪ( ﺃﻋﻄﺎﻩ ﻭﺍﻟﻨﻔﻞ ﻣﺎ
ﻳﺸﺘﺮﻃﻪ ﺍﻹﻣﺎﻡ ﳌﻦ ﻳﻘﻮﻡ ﺑﻌﻤﻞ ﺫﻱ ﺧﻄﺮ) .ﺳﻠﺒﻪ( ﻫﻮ ﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﻣﻊ ﺍﳌﻘﺘﻮﻝ ﻣﻦ ﻣﺮﻛﺐ ﺃﻭ ﺳﻼﺡ ﺃﻭ ﻣﺘﺎﻉ[
ﺸ ﺪ ِﺓ ﺍ ﻫِﺘﻤﺎ ِﻣ ِﻪ ﺑِﺎﻟ ﺮ ﺅﻳ ِﺔ ﻭﺍ ﺳِﺘ ﻐﺮﺍِﻗ ِﻪ ﻓِﻴﻬﺎ ﹶﻛﹶﺄ ﱠﻥ ﺟﻤِﻴ ﻊ ﺑ ﺪِﻧ ِﻪ
ﺱ ﺳ ﻤ ﻲ ِﺑ ِﻪ ؛ ِﻟﹶﺄ ﱠﻥ ﻋ ﻤﹶﻠﻪ ﺑِﺎﹾﻟ ﻌﻴﻦِ،ﹶﺃ ﻭ ِﻟ ِ
ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ:ﺍﹾﻟ ﻌﻴ ﻦ ﺍﹾﻟﺠﺎﺳﻮ
ﺤ ﺪﺙﹸ،ﹸﺛ ﻢ ﺻﺤﺎِﺑ ِﻪ ﻳﺘ
ﺱ ) ِﻋﻨ ﺪ ﹶﺃ ﻱ ﺍﹾﻟﺠﺎﺳﻮ ﺲ(:ﹶﺃ ِﺠﹶﻠ ﻱ ﻭﺍﹾﻟﺤﺎ ﹸﻝ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ) - -ﻓِﻲ ﺳ ﹶﻔﺮٍ،ﹶﻓ ﺻﺎ ﺭ ﻋﻴﻨﺎ ) .ﻭ ﻫ ﻮ(:ﹶﺃ
ﺸﺪِﻳ ِﺪ ﻱ:ﹶﻓ ﹶﻄﹶﻠﺒﺘ ﻪ ﹶﻓ ﻮ ﺟ ﺪﺗ ﻪ ﹶﻓ ﹶﻘﺘ ﹾﻠﺘ ﻪ )ﹶﻓﻨ ﱠﻔﹶﻠﻨِﻲ(ِ:ﺑﺘ
ﻑ )ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ :- -ﺍ ﹾﻃﹸﻠﺒﻮ ﻩ ﻭﺍ ﹾﻗﺘﻠﹸﻮ ﻩ ﹶﻓ ﹶﻘﺘ ﹾﻠﺘ ﻪ(:ﹶﺃ ﺼ ﺮ ﻱ ﺍﻧ ﺍﻧ ﹶﻔﺘ ﹶﻞ(:ﹶﺃ ِ
٩٤
ﷲ
ﲔ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺸ ِﺮ ِﻛ
ﻉ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ:ﺟﺎ َﺀ ﻋﻴ ﻦ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺱ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ِﻦ ﺍﹾﻟﹶﺄ ﹾﻛ ﻮ ِ
ﻭ ﻋ ﻦ ِﺇﻳﺎ ِ
ﷲ »:ﻋﹶﻠ ﻲ ﺍﻟ ﺮ ﺟ ﹸﻞ ﺍ ﹾﻗﺘﻠﹸﻮ ﻩ ﻓﹶﺎﺑﺘ ﺪ ﺭ ﻩ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ« ﺴ ﱠﻞ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻭ ﻫ ﻮ ﻧﺎ ِﺯ ﹲﻝ ﹶﻓﹶﻠﻤﺎ ﹶﻃ ِﻌ ﻢ ﺍﻧ
ﺨﻄﹶﺎ ِﻡ ﺭﺍ ِﺣﹶﻠِﺘ ِﻪ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ،ﹶﻓﻨ ﱠﻔﹶﻠ ﻪ ﺭﺳﻮ ﹸﻝﺴﺒ ﹶﻘ ﻬ ﻢ ﺇِﹶﻟﻴ ِﻪ ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻩ ِﺑ ِ
ﺱ ﺷﺪﺍ،ﹶﻓ
ﺴِﺒ ﻖ ﺍﹾﻟ ﹶﻔ ﺮ
ﻗﹶﺎ ﹶﻝ »:ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑِﻲ ﻳ
١٧٣
ﷲ ﺳﹶﻠﺒ ﻪ« ﺍِ
ﻀﺤﻰ ﻣ ﻊ ﺤ ﻦ ﻧﺘ ﷲ ﻫﻮﺍ ِﺯ ﹶﻥ ،ﹶﻓﺒﻴﻨﺎ ﻧ ﻉ،ﻗﹶﺎ ﹶﻝ :ﹶﻏ ﺰ ﻭﻧﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ ﻭﻋﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ِﻦ ﺍﹾﻟﹶﺄ ﹾﻛ ﻮ ِ
ﻉ ﹶﻃﹶﻠﻘﹰﺎ ِﻣ ﻦ ﺣ ﹶﻘِﺒ ِﻪ،ﹶﻓ ﹶﻘﻴ ﺪ ِﺑ ِﻪ ﷲ ِﺇ ﹾﺫ ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ﻋﻠﹶﻰ ﺟ ﻤ ٍﻞ ﹶﺃ ﺣ ﻤ ﺮ،ﹶﻓﹶﺄﻧﺎ ﺧ ﻪ،ﹸﺛ ﻢ ﺍﻧﺘ ﺰ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻀﻨﺎﺿ ﻌ ﹶﻔ ﹲﺔ ﻭ ِﺭﱠﻗ ﹲﺔ ﻓِﻲ ﺍﻟ ﱠﻈ ﻬ ِﺮ ،ﻭﺑ ﻌ ﺠ ﻤ ﹶﻞ،ﹸﺛ ﻢ ﺗ ﹶﻘ ﺪ ﻡ ﻳﺘ ﻐ ﺪﻯ ﻣ ﻊ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ،ﻭ ﺟ ﻌ ﹶﻞ ﻳﻨ ﹸﻈ ﺮ ﻭﻓِﻴﻨﺎ
ﺍﹾﻟ
ﺸﺘ ﺪ،ﹶﻓﹶﺄﺗﻰ ﺟ ﻤﹶﻠ ﻪ ،ﹶﻓﹶﺄ ﹾﻃﹶﻠ ﻖ ﹶﻗﻴ ﺪ ﻩ ﹸﺛ ﻢ ﹶﺃﻧﺎ ﺧ ﻪ ،ﻭﹶﻗ ﻌ ﺪ ﻋﹶﻠﻴ ِﻪ،ﹶﻓﹶﺄﺛﹶﺎ ﺭ ﻩ ﻓﹶﺎ ﺷﺘ ﺪ ِﺑ ِﻪ
ﺝ ﻳ ﻣﺸﺎ ﹲﺓِ،ﺇ ﹾﺫ ﺧ ﺮ
ﺖ ِﻋﻨ ﺪ ﻭ ِﺭ ِﻙ ﺍﻟﻨﺎﹶﻗ ِﺔ،ﹸﺛ ﻢﺖ ﹶﺃ ﺷﺘ ﺪ ﹶﻓ ﹸﻜﻨ
ﺠ ﻤ ﹸﻞ،ﻓﹶﺎﺗﺒ ﻌ ﻪ ﺭ ﺟ ﹲﻞ ﻋﻠﹶﻰ ﻧﺎﹶﻗ ٍﺔ ﻭ ﺭﻗﹶﺎ َﺀ،ﻗﹶﺎ ﹶﻝ ﺳﹶﻠ ﻤ ﹸﺔ:ﻭ ﺧ ﺮ ﺟ
ﺍﹾﻟ
ﺠ ﻤ ِﻞ
ﺨﻄﹶﺎ ِﻡ ﺍﹾﻟ ﺕ ِﺑ ِ ﺖ ﺣﺘﻰ ﹶﺃ ﺧ ﹾﺬ ﺠ ﻤ ِﻞ،ﹸﺛ ﻢ ﺗ ﹶﻘ ﺪ ﻣ
ﺖ ِﻋ ﻨ ﺪ ﻭ ِﺭ ِﻙ ﺍﹾﻟ ﺖ ﺣﺘﻰ ﹸﻛﻨ ﺗ ﹶﻘ ﺪ ﻣ
ﺖﺱ ﺍﻟ ﺮ ﺟ ِﻞ،ﹶﻓﻨ ﺪ ﺭ،ﹸﺛ ﻢ ِﺟﹾﺌ ﺖ ﺭﹾﺃ ﻀ ﺮﺑ ﺖ ﺳﻴﻔِﻲ،ﹶﻓ ﺽ ﺍ ﺧﺘ ﺮ ﹾﻃ
ﺿ ﻊ ﺭ ﹾﻛﺒﺘ ﻪ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِﺨﺘ ﻪ ،ﹶﻓﹶﻠﻤﺎ ﻭ ﹶﻓﹶﺄﻧ
ﺱ ﻣ ﻌ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻣ ﻦ ﹶﻗﺘ ﹶﻞ
ﷲ ﻭﺍﻟﻨﺎ
ﺠ ﻤ ِﻞ ﹶﺃﻗﹸﻮ ﺩ ﻩ ﻋﹶﻠﻴ ِﻪ ﺭ ﺣﹸﻠ ﻪ ﻭ ِﺳﻠﹶﺎ ﺣ ﻪ،ﻓﹶﺎ ﺳﺘ ﹾﻘﺒﹶﻠﻨِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺑِﺎﹾﻟ
١٧٤
ﻉ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟ ﻪ ﺳﹶﻠﺒ ﻪ ﹶﺃ ﺟ ﻤ ﻊ«
ﺍﻟ ﺮ ﺟﻞﹶ؟”ﻗﹶﺎﻟﹸﻮﺍ:ﺍﺑ ﻦ ﺍﹾﻟﹶﺄ ﹾﻛ ﻮ ِ
ﺐ ﻋﻨ ﻪ.
ﺴﹶﻠ
ﺡ ﺳ ﻤ ﻲ ِﺑ ِﻪ ؛ ِﻟﹶﺄﻧ ﻪ ﻳ
ﺴﻠﹶﺎ ِ
ﺏ ﻭﺍﻟ
ﻱ:ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﻟﱢﺜﻴﺎ ِ
ﺤﺘﻴ ِﻦ ؛ ﹶﺃ
ﻱ ﹶﺃ ﻋﻄﹶﺎﻧِﻲ ) ﺳﹶﻠﺒ ﻪ(ِ:ﺑ ﹶﻔﺘ ﺨﻔِﻴ ﹸﻔ ﻪ ؛ ﹶﺃ ﺠﻮ ﺯ ﺗ ﺍﹾﻟﻔﹶﺎﺀِ ،ﻭﻳ
ﻀ ٍﺔ.ﺐ ﻭِﻓ
ﺝ ﻭﺍﻟﹾﺂﹶﻟﺔِ ،ﻭﻣﺎ ﻣ ﻌ ﻪ ﻋﻠﹶﻰ ﺍﻟﺪﺍﺑ ِﺔ ﻣِ ﻦ ﻣﺎﻝٍ ،ﻭﻣﺎ ﻋﻠﹶﻰ ﻭ ﺳ ِﻄ ِﻪ ِﻣ ﻦ ﹶﺫ ﻫ ٍ
ﺴ ﺮ ِ
ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ :ﻭ ﹶﻛﺬﹶﺍ ﻣ ﺮ ﹶﻛﺒ ﻪ ﻭﻣﺎ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﻟ
ﺴﻨ ِﺔ:ﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ
ﺡ ﺍﻟ
ﺺ ِﺑ ِﻪ ﺍﻟ ﺮ ﺟ ﹸﻞ ِﻣ ﻦ ﺍﹾﻟ ﻐﻨِﻴ ﻤﺔِ ،ﻭﻳﺰﺍ ﺩ ﻋﻠﹶﻰ ﺳ ﻬ ِﻤ ِﻪ .ﻓِﻲ ﺷ ﺮ ِ ﺨ ﻱ ﹶﺃ ﻋﻄﹶﺎﻧِﻲ ﻧ ﹾﻔﻠﹰﺎ ،ﻭ ﻫ ﻮ ﻣﺎ ﻳ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ:ﹶﻓﻨ ﱠﻔﹶﻠﻨِﻲ ؛ ﹶﺃ
ﻚ
ﺲ ِﻟ ﹾﻠ ﹸﻜﻔﱠﺎ ِﺭ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟ ﱢﺬ ﻣ ِﺔ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ﺴ ﺠ ﺏ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﹶﺃﻣﺎ ٍﻥ ﺣ ﱠﻞ ﹶﻗﺘﹸﻠﻪ ،ﻭ ﻣ ﻦ ﺗ
ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﺩﺍ ﺭ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟﺤ ﺮ ِ
ﺤ ﱡﻞ ﹶﻗﺘﹸﻠﻪ،ﺑ ﹾﻞ ﻳ ﻌ ﺰﺭ،ﹶﻓِﺈ ِﻥ ﺍ ﺩﻋﻰ ﺟﻬﺎﹶﻟﺔﹰ ﺑِﺎﹾﻟﺤﺎﻝِ ،ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻣﻤﺎ ﻳﺘﺠﺎﻓﹶﻰ ﻋﻨ ﻪ ؛ ﺴِﻠ ﻢ ﹶﻓﻠﹶﺎ ﻳ ِ ِﻣﻨ ﻪ ﻧ ﹾﻘﻀﺎ ِﻟ ﹾﻠ ﻌ ﻬﺪِ ،ﻭِﺇ ﹾﻥ ﹶﻓ ﻌﹶﻠ ﻪ ﻣ
ﻕ
ﺱ ﹶﻓ ﻮ ﺐ ِﻟ ﹾﻠﻘﹶﺎِﺗ ِﻞ .ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ:ﺍﻟﺘﻨﻔِﻴ ﹸﻞ ِﺇ ﻋﻄﹶﺎ ُﺀ ﺍﹾﻟِﺈﻣﺎ ِﻡ ﺍﹾﻟﻔﹶﺎ ِﺭ
ﺴﹶﻠ ﻱ:ﻳﺘﺠﺎ ﻭ ﺯ ﻫﺬﹶﺍ ﹶﻗ ﻮ ﹸﻝ ﺍﻟﺸﺎِﻓﻌِﻲ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ ﹶﺃ
ﻚ ؛ ﹶﺃﻳﻀﺎ ،ﻭﻳﻘﹶﺎ ﹸﻝ ﻧ ﱠﻔﹶﻠ ﻪ ﺗﻨﻔِﻴﻠﹰﺎ ﺳ ﻬ ِﻤ ِﻪ ﻭ ﻫ ﻮ ِﻣ ﻦ ﺍﻟﻨ ﹾﻔﻞِ ،ﻭ ﻫ ﻮ ﺍﻟﺰﺍِﺋ ﺪ .ﻭ ِﻣﻨ ﻪ ﺍﻟﻨﺎِﻓﹶﻠ ﹸﺔ ﻟِﻠﺰﺍِﺋ ِﺪ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻔ ﺮﺽِ ،ﻭﻳﻘﹶﺎ ﹸﻝ ِﻟ ﻮﹶﻟ ِﺪ ﺍﹾﻟ ﻮﹶﻟ ِﺪ ﹶﻛ ﹶﺬِﻟ
ﺾ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﺑِﺎﻟﺘﻨﻔِﻴﻞِ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻣ ﻦ ﹶﻗﺘ ﹶﻞ ﹶﻗﺘِﻴﻠﹰﺎ ﹶﻓﹶﻠ ﻪ ﺳﹶﻠﺒﻪ،ﹶﺃ ﻭ ﺤﺮِﻳ ﺐ ِﻟ ﹾﻠِﺈﻣﺎ ِﻡ ﺍﻟﺘ
ﺤ
ﺴﺘ ﺤﺘﺎﻥِ ،ﻭﻳ ﻒ ﻧ ﹾﻔﻠﹰﺎ ﹸﻟ ﻐﺘﺎ ِﻥ ﹶﻓﺼِﻴ ﺨﻔِﻴ ِ ﻭﻧ ﹶﻔﹶﻠ ﻪ ﺑِﺎﻟﺘ
ﺲ.ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٤٦ /٦
ﺨ ﻤ ِ
ﺼﻒ،ﹶﺃ ِﻭ ﺍﻟ ﺮﺑ ﻊ ﺑ ﻌ ِﺪ ﺍﹾﻟ
ﺖ ﹶﻟ ﹸﻜ ﻢ ﺍﻟﻨ
ﺴ ِﺮﻳ ِﺔ:ﹶﻗ ﺪ ﺟ ﻌ ﹾﻠ
ﻳﻘﹸﻮ ﹸﻝ ﻟِﻠ
- ١٧٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) ( ٨٧٩٣)(١٢٧ /٨ﺻﺤﻴﺢ
- ١٧٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٥٤) - ٤٥(١٣٧٤ /٣
] ﺵ )ﻧﺘﻀﺤﻰ( ﺃﻱ ﻧﺘﻐﺪﻯ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻀﺤﺎﺀ ﻭﻫﻮ ﺑﻌﺪ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻨﻬﺎﺭ ﻭﻓﻮﻕ ﺍﻟﻀﺤﻰ)ﺍﻧﺘﺰﻉ ﻃﻠﻘﺎ ﻣﻦ ﺣﻘﺒﻪ( ﺍﻟﻄﻠﻖ
ﺍﻟﻌﻘﺎﻝ ﻣﻦ ﺟﻠﺪ ﻭﺍﳊﻘﺐ ﺣﺒﻞ ﻳﺸﺪ ﻋﻠﻰ ﺣﻘﻮ ﺍﻟﺒﻌﲑ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳊﺮﻑ ﺇﻻ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻗﺎﻝ ﻭﻛﺎﻥ ﺑﻌﺾ
ﺷﻴﻮﺧﻨﺎ ﻳﻘﻮﻝ ﺻﻮﺍﺑﻪ ﺑﺈﺳﻜﺎﺎ ﺃﻱ ﳑﺎ ﺍﺣﺘﻘﺐ ﺧﻠﻔﻪ ﻭﺟﻌﻠﻪ ﰲ ﺣﻘﻴﺒﺘﻪ ﻭﻫﻲ ﺍﻟﺮﻓﺎﺩﺓ ﰲ ﻣﺆﺧﺮ ﺍﻟﻘﺘﺐ ﻭﻭﻗﻊ ﻫﺬﺍ ﺍﳊﺮﻑ
ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺣﻘﻮﻩ ﻭﻓﺴﺮﻩ ﻣﺆﺧﺮﻩ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻷﺷﺒﻪ ﻋﻨﺪﻱ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﻮﻩ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺣﺠﺰﺗﻪ ﻭﺣﺰﺍﻣﻪ
٩٥
ﺤﺮﺏ ﻣﻦ ﻏﻴﺮ ﹶﺃﻣﺎﻥ
ﻭﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ":ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﻰ ﺃﹶﻥ ﻣﻦ ﺩﺧﻞ ﺩﺍﺭ ﺍ ِﻹﺳﻼﻡ ﻣﻦ ﺃﻫﻞ ﺍﹾﻟ
ﺣ ﹼﻞ ﻗﺘﻠﹸﻪ،ﻭﻣﻦ ﲡﺴﺲ ﻟﻠﹾﻜﻔﱠﺎﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟ ﱢﺬﻣﺔ،ﻛﹶﺎ ﹶﻥ ﺫﻟِﻚ ِﻣﻨ ﻪ ﻧﻘﻀﺎ ﻟﻠﹾﻌﻬﺪ ،ﻭﺇِﻥ ﻓﻌﻠﻪ
ﺴﻠِﻢ،ﹶﻓﻠﹶﺎ ﳛ ﱡﻞ ﻗﹶﺘﻠﻪ،ﺑﻞ ﻳﻌﺰﺭ،ﻓﺈِﻥ ﺍﺩﻋﻰ ﺟﻬﺎﻟﹶﺔ ﺑِﺎﹾﻟﺤﺎﻝ،ﻭ ﹾﱂ ﻳﻜﻦ ﻣﺘﻬﻤﺎ،ﻳﺘﺠﺎﰱ ﻋﻨ ﻪ ،ﻫﺬﹶﺍ ﻣ
ﻗﻮﻝ ﺍﻟﺸﺎِﻓﻌِﻲ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﻷﻭﺯﺍﻋِﻲ:ﻋﺎﻗﺒ ﻪ ﺍﻹﻣﺎ ﻡ ﻋﻘﹸﻮﺑﺔ ﻣﻨﻜﱢﻠ ﹰﺔ،ﻭﻏﺮﺑ ﻪ ﺇِﱃ ﺑﻌﺾ ﺍﻟﹾﺂﻓﹶﺎﻕ ،ﻭﻗﹶﺎ ﹶﻝ
١٧٥
ﻱ:ﻋﺎﻗﺒﻪ،ﻭﺃﻃﹶﺎﻝ ﺣﺒﺴﻪ ،ﻭﻗﹶﺎ ﹶﻝ ﻣﺎﻟِﻚ:ﺫﻟِﻚ ﺇِﱃ ﺍ ﺟِﺘﻬﺎﺩ ﺍﻹِﻣﺎﻡ".
ﺃﺻﺤﺎﺏ ﺍﻟ ﺮﹾﺃ ِ
ﻭﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ:ﺃﻭ ﹰﻻ:ﺍﺳﺘﺪﻝ ﺑﻪ ﻣﺎﻟﻚ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﻗﺘﻞ ﺍﳊﺮﰊ ﺇﺫﺍ ﺩﺧﻞ
ﺩﻭﻥ ﺃﻣﺎﻥ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﻜﻮﻥ ﻓﻴﺌﹰﺎ ﻟﻠﻤﺴﻠﻤﲔ،ﻭﻫﻮ ﻗﻮﻝ ﺃﲪﺪ ﺃﻳﻀﹰﺎ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ:ﺇﺫﺍ
ﺍﺩﻋﻰ ﺃﻧﻪ ﺭﺳﻮﻝ ﹸﻗِﺒ ﹶﻞ ﻣﻨﻪ.ﺛﺎﻧﻴﹰﺎ:ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ:ﻓﻴﻪ ﻗﺘﻞ ﺍﳉﺎﺳﻮﺱ ﺍﳊﺮﰊ ﺍﻟﻜﺎﻓﺮ،ﻭﻫﻮ ﳏﻞ
ﺍﺗﻔﺎﻕ،ﻭﺃﻣﺎ ﺍﳌﻌﺎﻫﺪ ﻭﺍﻟﺬﻣﻲ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻳﻨﻘﺾ ﻋﻬﺪﻩ ﺑﺬﻟﻚ،ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ
١٧٦
ﺧﻼﻑ.
ﲔ
ﻭﰲ ﺍﻟﻔﺘﺢ":ﻭﻗﹶﺪ ﹶﻇ ﻬ ﺮ ﻣِﻦ ﺭِﻭﺍﻳﺔ ﻋِﻜ ِﺮﻣﺔ ﺍﻟﺒﺎﻋِﺚ ﻋﻠﹶﻰ ﻗﹶﺘﻠﻪ ﻭﹶﺃﻧ ﻪ ﺍ ﱠﻃﹶﻠ ﻊ ﻋﻠﹶﻰ ﻋﻮﺭﺓ ﺍﳌﹸﺴِﻠ ِﻤ
ﲔ.
ﻭﺑﺎ ﺩ ﺭ ِﻟﻴﻌﻠِﻢ ﺃﹶﺻﺤﺎﺑﻪ ﹶﻓﻴﻐﺘِﻨﻤﻮ ﹶﻥ ِﻏﺮﻢ،ﻭﻛﺎ ﹶﻥ ﻓِﻲ ﻗﹶﺘﻠﻪ ﻣﺼﹶﻠﺤﺔ ﻟِﻠﻤﺴِﻠ ِﻤ
ﻱ ﻓِﻴ ِﻪ ﻗﹶﺘﻞ ﺍﳉﺎﺳﻮﺱ ﺍﳊﹶﺮِﺑ ﻲ ﺍﻟﻜﺎﻓِﺮ ﻭﻫﻮ ﺑِﺎﺗﻔﺎﻕ،ﻭﹶﺃﻣﺎ ﺍﳌﹸﻌﺎﻫﺪ ﻭﺍﻟ ﱢﺬ ﻣ ﻲ ﻓﹶﻘﺎ ﹶﻝ ﻣﺎﻟِﻚ ﻗﺎ ﹶﻝ ﺍﻟﻨﻮ ِﻭ
ﻚ ﻓِﻲ ﻋﻬﺪﻩ ﻁ ﻋﻠﹶﻴ ِﻪ ﹶﺫِﻟ ﻚ.ﻭﻋِﻨﺪ ﺍﻟﺸﺎِﻓ ِﻌﻴﺔ ﺧِﻼﻑ.ﹶﺃﻣﺎ ﻟﹶﻮ ﺷ ﺮ ﹶﻭﺍﻷَﻭﺯﺍ ِﻋ ﻲ:ﻳﻨﺘﻘِﺾ ﻋﻬﺪﻩ ِﺑ ﹶﺬِﻟ
١٧٧
ﹶﻓﻴﻨﺘﻘِﺾ ﺍﺗﻔﺎﻗﹰﺎ”.
ﻱ:ﻓِﻴ ِﻪ ﹶﻗﺘ ﹸﻞ
ﺱ.ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺚ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻳﺠﻮ ﺯ ﹶﻗﺘ ﹸﻞ ﺍﹾﻟﺠﺎﺳﻮ ِ
ﺤﺪِﻳ ِﻭﰲ ﺍﻟﻨﻴﻞ ":ﻭﻓِﻲ ﺍﹾﻟ
ﻚﻕ ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﻤﻌﺎ ﻫ ﺪ ﻭﺍﻟ ﱢﺬ ﻣ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﺎِﻟ ﺤ ﺮِﺑ ﻲ ﺍﹾﻟﻜﹶﺎِﻓ ِﺮ ﻭ ﻫ ﻮ ﺑِﺎﺗﻔﹶﺎ ٍ
ﺱ ﺍﹾﻟ
ﺍﹾﻟﺠﺎﺳﻮ ِ
ﻭﺍﳊﻘﻮ ﻣﻌﻘﺪ ﺍﻹﺯﺍﺭ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺑﻪ ﲰﻲ ﺍﻹﺯﺍﺭ ﺣﻘﻮﺍ ﻭﻭﻗﻊ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻣﺴﻠﻢ ﻣﻦ ﺟﻌﺒﺘﻪ ﻓﺈﻥ
ﺻﺢ ﻭﱂ ﻳﻜﻦ ﺗﺼﺤﻴﻔﺎ ﻓﻠﻪ ﻭﺟﻪ ﺑﺄﻥ ﻋﻠﻘﻪ ﲜﻌﺒﺔ ﺳﻬﺎﻣﻪ ﻭﺃﺩﺧﻠﻪ ﻓﻴﻬﺎ)ﻭﻓﻴﻨﺎ ﺿﻌﻔﺔ ﻭﺭﻗﺔ( ﺿﺒﻄﻮﻩ ﻋﻠﻰ ﻭﺟﻬﲔ ﺍﻟﺼﺤﻴﺢ
ﺍﳌﺸﻬﻮﺭ ﻭﺭﻭﺍﻳﺔ ﺍﻷﻛﺜﺮﻳﻦ ﺑﻔﺘﺢ ﺍﻟﻀﺎﺩ ﻭﺇﺳﻜﺎﻣﻦ ﺍﻟﻌﲔ ﺃﻱ ﺣﺎﻟﺔ ﺿﻌﻒ ﻭﻫﺰﺍﻝ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺜﺎﱐ
ﺑﻔﺘﺢ ﺍﻟﻌﲔ ﲨﻊ ﺿﻌﻴﻒ ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﻭﻓﻴﻨﺎ ﺿﻌﻒ ﲝﺬﻑ ﺍﳍﺎﺀ
)ﰲ ﺍﻟﻈﻬﺮ( ﺃﻱ ﰲ ﺍﻹﺑﻞ)ﻳﺸﺘﺪ( ﺃﻱ ﻳﻌﺪﻭ)ﻓﺄﺛﺎﺭﻩ( ﺃﻱ ﺭﻛﺒﻪ ﰒ ﺑﻌﺜﻪ ﻗﺎﺋﻤﺎ)ﻭﺭﻗﺎﺀ( ﺃﻱ ﰲ ﻟﻮﺎ ﺳﻮﺍﺩ ﻛﺎﻟﻐﱪﺓ)ﺍﺧﺘﺮﻃﺖ
ﺳﻴﻔﻲ( ﺃﻱ ﺳﻠﻠﺘﻪ)ﻓﻨﺪﺭ( ﺃﻱ ﺳﻘﻂ[
- ١٧٥ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )(٧١ /١١
- ١٧٦ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(١٢٤ /٤
- ١٧٧ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٦٩ /٦
٩٦
ﻚ ﻓِﻲ ﻋ ﻬ ِﺪ ِﻩ
ﻁ ﻋﹶﻠﻴ ِﻪ ﹶﺫِﻟ
ﻑ.ﹶﺃﻣﺎ ﹶﻟ ﻮ ﺷ ﺮ ﹶ
ﻚ .ﻭ ِﻋﻨ ﺪ ﺍﻟﺸﺎِﻓ ِﻌﻴ ِﺔ ِﺧﻠﹶﺎ
ﺾ ﻋ ﻬ ﺪ ﻩ ِﺑ ﹶﺬِﻟ
ﻭﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ:ﻳﻨﺘ ﹶﻘ
ﺾ ﺍﺗﻔﹶﺎﻗﹰﺎ.
ﹶﻓﻴﻨﺘ ِﻘ
ﺖﺱ ﺍﻟ ﱢﺬ ﻣ ﻲ .ﻭ ﹶﺫ ﻫﺒ ﺏ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ﹶﻗﺘ ِﻞ ﺍﹾﻟﺠﺎﺳﻮ ِ ﺕ ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮ ﺭ ﻓِﻲ ﺍﹾﻟﺒﺎ ِ ﺚ ﹸﻓﺮﺍ ٍ ﻭ ﺣﺪِﻳ ﹸ
ﺴﺒِﺒ ِﻪ
ﺼ ﹶﻞ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ِﺑ
ﺱ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭﺍﹾﻟﺒﻐﺎ ِﺓ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﺪ ﹶﻗﺘ ﹶﻞ ﹶﺃ ﻭ ﺣ
ﺍﹾﻟﻬﺎ ﺩ ِﻭﻳ ﹸﺔ ﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﻳ ﹾﻘﺘ ﹸﻞ ﺟﺎﺳﻮ
١٧٨
ﻂ"
ﺲ ﹶﻓ ﹶﻘ ﹾ
ﻚ ﺣِﺒ
ﺏ ﻗﹶﺎِﺋ ﻤ ﹰﺔ ،ﻭِﺇﺫﹶﺍ ﺍ ﺧﺘ ﱠﻞ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﹶﺫِﻟ
ﺤ ﺮ
ﺖ ﺍﹾﻟ
ﻭﻛﹶﺎﻧ
ﻭﻋﻠﻰ ﳎﺎﻫﺪﻱ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﳛﺬﺭﻭﺍ ﻣﻦ ﺗﺴﻠﻞ ﻋﻨﺎﺻﺮ ﺍﻟﻔﺴﺎﺩ ﺇﱃ ﺻﻔﻮﻓﻬﻢ ﺑﺈﺑﺪﺍﺀ ﺍﻟﻮﻻﺀ
ﳍﻢ،ﻭﻗﺼﺪﻫﻢ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻋﻮﺭﺍﺕ ﺍﳌﺴﻠﻤﲔ ﻭﻧﻘﻠﻬﺎ ﺇﱃ ﻋﺪﻭﻫﻢ،ﻭﻗﺪ ﻳﻈﻬﺮﻭﻥ ﺃﻢ
ﺟﻮﺍﺳﻴﺲ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ،ﻓﻴﻨﻘﻠﻮﻥ ﳍﻢ -ﺃﻱ ﻟﻠﻤﺴﻠﻤﲔ -ﻣﻌﻠﻮﻣﺎﺕ ﻣﺰﻳﻔﺔ،ﺃﻭ
ﻟﻴﺴﺖ ﺫﺍﺕ ﺑﺎﻝ،ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺒﺘﻠﻮﺍ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﰲ ﺻﻔﻮﻓﻬﻢ ﺑﺘﻜﻠﻴﻔﻬﻢ ﺑﺬﻝ
ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ،ﻷﻥ ﺫﻟﻚ ﻫﻮ ﻣﻨﻬﺞ ﺍﷲ ﺍﻟﺬﻱ ﳝﺤﺺ ﺑﻪ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ
ﺴﺒﺘ ﻢ ﹶﺃ ﹾﻥ ﺗﺘ ﺮﻛﹸﻮﺍ ﻭﹶﻟﻤﺎ
ﺍﻹﺳﻼﻡ،ﻓﻴﻈﻬﺮ ﺍﻟﺼﺎﺩﻕ ﻣﻨﻬﻢ ﻣﻦ ﺍﻟﻜﺎﺫﺏ.ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ}:ﹶﺃ ﻡ ﺣ ِ
ﺠ ﹰﺔ
ﲔ ﻭﻟِﻴ ﺨﺬﹸﻭﺍ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﺭﺳﻮِﻟ ِﻪ ﻭﻟﹶﺎ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﻳ ﻌﹶﻠ ِﻢ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺟﺎ ﻫﺪﻭﺍ ِﻣﻨ ﹸﻜ ﻢ ﻭﹶﻟ ﻢ ﻳﺘ ِ
ﻭﺍﻟﱠﻠ ﻪ ﺧِﺒ ﲑ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ]ﺍﻟﺘﻮﺑﺔ[١٦:
ﺏِ،ﻟﻴ ﻌﹶﻠ ﻢ
ﻕ ِﻣ ﻦ ﺍﻟﻜﹶﺎ ِﺫ ﺨﺘِﺒ ﺮ ﹸﻛ ﻢ ِﺑﹸﺄﻣﻮ ٍﺭ ﺗ ﹾﻈ ِﻬ ﺮ ﻓِﻴ ﹸﻜ ﻢ ﺍﻟﺼﺎ ِﺩ
ﲔ ،ﹶﻻ ﻳ ﷲ ﻣ ﻬ ﻤِﻠ
ﹶﺃ ﹶﻇﻨﻨﺘ ﻢ ﹶﺃ ﹾﻥ ﻳﺘ ﺮ ﹶﻛ ﹸﻜ ﻢ ﺍ ُ
ﷲ ﻭﻟِﻠ ﺮﺳﻮ ِﻝ ﺤ ِﻬ ﻢِ ، ﺼِ ﺨِﻠﺼﻮ ﹶﻥ ﻓِﻲ ِﺟﻬﺎ ِﺩ ِﻫ ﻢ ﻭﻧ ﺍﻟﺬِﻳ ﻦ ﻳﺠﺎ ِﻫﺪﻭ ﹶﻥ ﻓِﻲ ﺳﺒِﻴِﻠ ِﻪ ،ﻭﻳ
ﺲ ﹶﻟ ﻬ ﻢ ِﺑﻄﹶﺎﻧ ﹲﺔ ِﻣ ﻦ
ﷲ ﻭﻟِﻠ ﺮﺳﻮ ِﻝ ،ﻭﹶﻟﻴ ﺹ ِ ﻼ ِ ﲔ ،ﻭﻳ ﹸﻜﻮ ﹸﻥ ﻇﹶﺎ ِﻫ ﺮ ﻫ ﻢ ﹶﻛﺒِﺎ ِﻃِﻨ ِﻬ ﻢ،ﻓِﻲ ﺍ ِﻹ ﺧ ﹶﻭﻟِﻠ ﻤ ﺆ ِﻣِﻨ
ﷲﲔ ﻭ ﺧ ﹶﻄ ِﻄ ِﻬ ﻢ،ﻭﺍ ُ ﺴِﻠ ِﻤ
ﺴﺮﻭ ﹶﻥ ِﺇﹶﻟﻴ ِﻬ ﻢ ِﺑﹶﺄﺳﺮﺍ ِﺭ ﺍ ﹸﳌ
ﲔ ،ﻭ ﹶﻻ ﻳ ِ
ﺸ ِﺮ ِﻛ ﻂ ﻣ ﻊ ﺍ ﹸﳌ ﲔ ،ﻭ ﹶﻻ ﺭﻭﺍِﺑ ﹸ
ﺸ ِﺮ ِﻛ ﺍ ﹸﳌ
ﻂ ِﺑ ﹸﻜ ﱢﻞ ﺷﻲ ٍﺀ ِﻋﻠﹾﻤﹰﺎ. ﻣﺤِﻴ ﹲ
ﺺ ﻣﺎ ﻓِﻲ
ﺤ
ﺲ ﻫﻮ ﺍﻟﺬِﻱ ﻳ ﻤ
ﺸ ﻖ ﻋﻠﹶﻰ ﺍ َﻷﻧ ﹸﻔ ِ ﻒ ﺍﻟﺬﱢﻱ ﻳ ﷲ ﺃ ﱠﻥ ﺍﻟﺘ ﹾﻜﻠِﻴ ﺖ ﺳﻨ ﹸﺔ ﺍ ِ ﻀ ﻭﹶﻗ ﺪ ﻣ
١٧٩
ﳋﺒِﻴﹶﺜ ِﺔ.
ﺴﺮﺍِﺋ ِﺮ ﺍ ﹶ
ﺕ ﺍﻟ
ﻒ ﻣ ﹾﻜﻨﻮﻧﺎ ِ
ﺸ ﺴﺮﺍِﺋ ﺮ ،ﻭﻳ ﹾﻜ ِ
ﺏ ،ﻭﻳ ﹶﻄ ﻬ ﺮ ﺍﻟ
ﺍﻟ ﹸﻘﻠﹸﻮ ِ
- ١٧٨ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )(١١ /٨
- ١٧٩ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،١٢٥٢:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
٩٧
ﺱ ﹶﺃ ﹾﻥ ﻳﺘ ﺮﻛﹸﻮﺍ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁ ﻣﻨﺎ ﻭ ﻫ ﻢ ﻟﹶﺎ ﻳ ﹾﻔﺘﻨﻮ ﹶﻥ ) (٢ﻭﹶﻟ ﹶﻘ ﺪ
ﺐ ﺍﻟﻨﺎ
ﺴ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ}:ﺍﱂ ) (١ﹶﺃ ﺣ ِ
ﲔ )] {(٣ﺍﻟﻌﻨﻜﺒﻮﺕ- ١: ﺻ ﺪﻗﹸﻮﺍ ﻭﹶﻟﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﹾﻟﻜﹶﺎ ِﺫِﺑ
ﹶﻓﺘﻨﺎ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﻬ ﻢ ﹶﻓﹶﻠﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ
.[٣
ﷲ
ﺠ ﺮ ِﺩ ﻧ ﹾﻄ ِﻘ ِﻬ ﻢ ﺑﺎﻟﺸﻬﺎ ﺩﺗﻴ ِﻦ ،ﻭﹶﻗ ﻮِﻟ ِﻬ ﻢ ﺁﻣﻨﺎ ﺑﺎ ِ ﺱ ﺃ ﹾﻥ ﻧﺘ ﺮ ﹶﻛ ﻬ ﻢ ﻭ ﺷ ﹾﺄﻧ ﻬ ﻢ ِﺑ ﻤ ﻫ ﹾﻞ ﹶﻇ ﻦ ﺍﻟﻨﺎ
ﻒ ﺍﻟﺪﻳﻨﻴ ِﺔ ﺠ ﺮ ِﺓ،ﻭﺍﻟﺘﻜﹶﺎﻟِﻴ ِ ﻕ ِﺇﳝﺎِﻧ ِﻬ ﻢ:ﺑِﺎ ِﳍ
ﺻ ﺪ
ﺨﺘِﺒ ﺮ ِ ﷲ،ﻭﻳ ﻭ ﺭﺳﻮِﻟ ِﻪ،ﺩﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﻳﺒﺘِﻠﻴﻬﻢ ﺍ ُ
ﷲ ﺳ ﺒﺤﺎﻧ ﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻻ ﺑ ﺪ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﺒﺘِﻠ ﻲ ِﻋﺒﺎ ﺩ ﻩ ﻼ،ﻓِﺈ ﱠﻥ ﺍ َ ﳉﻬﺎ ِﺩ،ﻭﺍ ﹶﳌﺼﺎِﺋﺐِ؟ ﻛ ﹼ ﺍﻷُﺧﺮﻯ،ﻭﺍ ِ
ﺐ ﻣﺎ ِﻋﻨ ﺪ ﻫ ﻢ ِﻣ ﻦ ﺇِﳝﺎ ٍﻥ.
ﺴ ِﺤ ﲔِ،ﺑ
ﺍ ﹸﳌ ﺆﻣِﻨ
ﺿ ﻬ ﻢ ﻟﻠ ِﻔﺘﻨ ِﺔ ﻭﺍﻻ ﺧِﺘﺒﺎ ِﺭ،ﻭﻏﹶﺎﻳﺘ ﻪ ﺳﺒﺤﺎﻧ ﻪ ﻭﺗﻌﺎﱃ ِﻣ ﻦ
ﲔ ،ﻭ ﻋ ﺮ ﲔ ﺍﻟﺴﺎﻟِﻔ ﷲ ﺍﳌﹸﺆﻣﻨ ﺤ ﻦ ﺍ ُ
ﻭﹶﻟ ﹶﻘ ِﺪ ﺍﻣﺘ
ﺻ ﺪﹸﻗﻮﺍ ﰲ ﺩﻋﻮﻯ ﺍﻹِﳝﺎ ِﻥِ ،ﻣ ﻤ ﻦ ﻫ ﻢ ﺼﻬﻢ ﹶﻓﻴ ﻌﹶﻠ ﻢ ﺍﻟﺬﻳ ﻦ ﺤ ﻫﺬﺍ ﺍﻻﺑﺘِﻼ ِﺀ ﻭﺍﻻ ﺧﺘِﺒﺎ ِﺭ ﻫ ﻲ ﹶﺃ ﹾﻥ ﻳ ﻤ
١٨٠
ﺴﺘﺤ ﱡﻘ ﻪ. ﻼ ﲟﺎ ﻳ
ﻱ ﹸﻛ ﹼ ﻛﺎﺫﺑﻮﻥ ﰲ ﺩﻋﻮﺍﻫﻢ،ﻭِﻟﻴﺠﺎ ِﺯ
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ):ﻭﹶﻟ ﹶﻘ ِﺪ ﺍ ﺧﺘﺒ ﺮﻧﺎ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﻬ ﻢ ِﻣ ﻦ
ﺤ ﻤ ﺪ ِﺑﹶﺄ ﻋﺪﺍِﺋ ِﻬ ﻢ ،ﻭﺗ ﻤﻜِﻴﻨﻨﺎ
ﻚ ﻳﺎ ﻣ ﺍﹾﻟﹸﺄ ﻣ ِﻢِ ،ﻣ ﻤ ﻦ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺭ ﺳﹶﻠﻨﺎ،ﹶﻓﻘﹶﺎﹸﻟﻮﺍ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﻗﹶﺎﹶﻟﺘ ﻪ ﹸﺃ ﻣﺘ
ِﺇﻳﺎ ﻫ ﻢ ِﻣ ﻦ ﹶﺃﺫﹶﺍ ﻫ ﻢ،ﻛﹶﻤﻮﺳﻰ ِﺇ ﹾﺫ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻩ ِﺇﻟﹶﻰ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ،ﻓﹶﺎﺑﺘﹶﻠﻴﻨﺎ ﻫ ﻢ ِﺑ ِﻔ ﺮ ﻋ ﻮ ﹶﻥ
ﻚ ﻭ ﻣﹶﻠِﺌ ِﻬ ﻢ ،ﻭﻛﹶﻌِﻴﺴﻰ ِﺇ ﹾﺫ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻩ ِﺇﻟﹶﻰ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ،ﻓﹶﺎﺑﺘﹶﻠﻴﻨﺎ ﻣ ِﻦ ﺍﺗﺒ ﻌ ﻪ ِﺑ ﻤ ﻦ ﺗ ﻮﻟﱠﻰ ﻋﻨ ﻪ،ﹶﻓ ﹶﻜ ﹶﺬِﻟ
ﺻ ﺪﻗﹸﻮﺍ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕِ [٣:ﻣﻨ ﻬ ﻢ ﻚ } ﹶﻓﹶﻠﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ
ﻚ ِﻣ ﻦ ﹶﺃ ﻋﺪﺍِﺋ ﻚ ِﺑ ﻤﺨﺎِﻟﻔِﻴ ﺍﺑﺘﻠﹶﻴﻨﺎ ﹶﺃﺗﺒﺎ ﻋ
ﻚ،ﻭﺍﻟﱠﻠ ﻪ ﻋﺎِﻟ ﻢ ﲔ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕِ [٣:ﻣ ﻨ ﻬ ﻢ ﻓِﻲ ﻗِﻴِﻠ ِﻬ ﻢ ﹶﺫِﻟ ﻓِﻲ ﻗِﻴِﻠ ِﻬ ﻢ ﺁ ﻣﻨﺎ } ﻭﹶﻟﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﹾﻟﻜﹶﺎ ِﺫِﺑ
ﻚ :ﻭﹶﻟﻴ ﹾﻈ ِﻬ ﺮ ﱠﻥﻚ ِﻣﻨ ﻬ ﻢ ﹶﻗﺒ ﹶﻞ ﺍﻟِﺎ ﺧِﺘﺒﺎ ِﺭ ،ﻭﻓِﻲ ﺣﺎ ِﻝ ﺍﻟِﺎ ﺧِﺘﺒﺎ ِﺭ ،ﻭﺑ ﻌ ﺪ ﺍﻟِﺎ ﺧِﺘﺒﺎ ِﺭ ،ﻭﹶﻟ ِﻜ ﻦ ﻣ ﻌﻨﻰ ﹶﺫِﻟ ِﺑ ﹶﺬِﻟ
ﺏ ِﻣﻨ ﻬ ﻢ ﺑِﺎﺑِﺘﻠﹶﺎِﺋ ِﻪ ِﺇﻳﺎ ﻩ
ﺏ ﺍﹾﻟﻜﹶﺎ ِﺫ ِ ﻕ ﺍﻟﺼﺎ ِﺩﻕِ ِﻣﻨ ﻬ ﻢ ﻓِﻲ ﻗِﻴِﻠ ِﻪ ﺁ ﻣﻨﺎ ﺑِﺎﻟﱠﻠ ِﻪ ِﻣ ﻦ ﹶﻛ ِﺬ ِ ﺻ ﺪ ﺍﻟﱠﻠ ﻪ ِ
ﺤ ِﻮ ﻣﺎ ﹶﻗ ﺪ ﺑﻴﻨﺎ ﻩ ﻓِﻴﻤﺎ ﻣﻀﻰ ﹶﻗﺒ ﹸﻞ .ﻭ ﹸﺫ ِﻛ ﺮ ﹶﺃ ﱠﻥ ﻫ ِﺬ ِﻩﺻ ﺪﹶﻗ ﻪ ِﻣ ﻦ ﹶﻛ ِﺬِﺑ ِﻪ ﹶﺃ ﻭِﻟﻴﺎ ﺅ ﻩ ،ﻋﻠﹶﻰ ﻧ ِﺑ ﻌ ﺪ ﻭ ِﻩِ،ﻟﻴ ﻌﹶﻠ ﻢ ِ
ﻀ ﻬ ﻢ ﻋﻠﹶﻰ ﺻﺒ ﺮ ﺑ ﻌ ﻀ ﻬ ﻢ ،ﻭ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ،ﹶﻓ ﹸﻔِﺘ ﻦ ﺑ ﻌ
ﲔ ﻋ ﱠﺬﺑ ﻬ ﻢ ﺍﹾﻟ ﻤ ﺴِﻠ ِﻤ ﺖ ﻓِﻲ ﹶﻗ ﻮ ٍﻡ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺍﻟﹾﺂﻳ ﹶﺔ ﻧ ﺰﹶﻟ
١٨١
ﺝ ِﻣ ﻦ ِﻋﻨ ِﺪ ِﻩ(.ﹶﺃﺫﹶﺍ ﻫ ﻢ ﺣﺘﻰ ﹶﺃﺗﺎ ﻫ ﻢ ﺍﻟﱠﻠ ﻪ ِﺑ ﹶﻔ ﺮ ٍ
ﺇﻋﺪﺍﺩ ﺍﻟﻌﻴﻮﻥ ﺍﻟﺴﺎﻫﺮﺓ ﳉﻤﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻷﻋﺪﺍﺀ
- ١٨٠ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٣٢٢٤:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
- ١٨١ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ ) (٣٥٧ /١٨ﻭﺍﻧﻈﺮ ﺍﻟﺘﻔﺎﺻﻴﻞ ﰲ ﻛﺘﺎﰊ “ﺍﳋﻼﺻﺔ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺘﺠﺴﺲ
“
٩٨
ﻭﺇﺫﺍ ﻛﺎﻥ ﳚﺐ ﻋﻠﻰ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻥ ﳛﺬﺭﻭﺍ ﻣﻦ ﺟﻮﺍﺳﻴﺲ ﺍﻟﻌﺪﻭ،ﻭﻳﻘﻄﻌﻮﺍ
ﻋﻠﻴﻬﻢ ﻛﻞ ﻃﺮﻳﻖ ﺇﱃ ﺃﺧﺬ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ،ﻓﺈﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﺪﻭﺍ ﺍﻟﺮﺟﺎﻝ
ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﲨﻊ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻟﻌﺪﻭ ﺑﻄﺮﻕ ﺧﻔﻴﺔ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻛﺸﻔﻬﺎ،ﺍﻗﺘﺪﺍﺀ ﺑﺮﺳﻮﻝ ﺍﷲ
،ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺒﻌﺚ ﻋﻴﻮﻧﻪ ﰲ ﺍﻟﻌﺪﻭ ﻷﺧﺬ ﺃﺩﻕ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻷﺳﺮﺍﺭ ﻣﻦ ﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ
ﻓﻴﻪ ) ﻣﺴﺘﻮﻯ ﺍﻟﻘﻴﺎﺩﺓ(.
ﻭﻫﺬﻩ ﺃﻣﺜﻠﺔ ﳊﺮﺹ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﻠﻰ ﲨﻊ ﺃﺳﺮﺍﺭ ﺍﻟﻌﺪﻭ ﻋﻦ ﻃﺮﻳﻖ ﻋﻴﻮﻧﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻥ
ﻳﺒﻌﺜﻬﻢ .
ﺤ ﹶﺬﻳ ﹶﻔ ﹶﺔ ﺑ ِﻦ ﺍﹾﻟﻴﻤﺎ ِﻥ:ﻳﺎ ﹶﺃﺑﺎ ﻋﺒ ِﺪ
ﺐ ﺍﹾﻟ ﹸﻘ ﺮ ِﻇ ﻲ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﹶﻓﺘﻰ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟﻜﹸﻮﹶﻓ ِﺔ ِﻟ
ﺤ ﻤ ِﺪ ﺑ ِﻦ ﹶﻛ ﻌ ٍ
ﻋ ﻦ ﻣ
ﺼﻨﻌﻮﻥﹶ؟
ﻒ ﹸﻛﻨﺘ ﻢ ﺗ
ﺤﺒﺘﻤﻮﻩ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ ﻳﺎ ﺍﺑ ﻦ ﹶﺃﺧِﻲ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﹶﻜﻴ ﺻِ ﺍﻟﱠﻠ ِﻪ ،ﺭﹶﺃﻳﺘ ﻢ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ
ﺠ ﻬ ﺪ،ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻔﺘﻰ:ﻭﺍﻟﱠﻠﻪِ ﹶﻟ ﻮ ﹶﺃ ﺩ ﺭ ﹾﻛﻨﺎ ﻩ ﻣﺎ ﺗ ﺮ ﹾﻛﻨﺎ ﻩ ﻳ ﻤﺸِﻲ ﻋﻠﹶﻰ ﻗﹶﺎ ﹶﻝ:ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘ ﺪ ﹸﻛﻨﺎ ﻧ
ﺤ ﻤ ﹾﻠﻨﺎ ﻩ ﻋﻠﹶﻰ ﹶﺃ ﻋﻨﺎِﻗﻨﺎ.ﻗﹶﺎ ﹶﻝ ﺣ ﹶﺬﻳ ﹶﻔ ﹸﺔ:ﻳﺎ ﺍﺑ ﻦ ﹶﺃﺧِﻲ،ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳﺘﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﺽ،ﹶﻟ
ﺍﹾﻟﹶﺄ ﺭ ِ
ﺖ ِﺇﹶﻟﻴﻨﺎ ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻣ ﻦ ﺭ ﺟ ﹲﻞ ﻳﻘﹸﻮ ﻡ ﹶﻓﻴﻨ ﹸﻈ ﺮ ﹶﻟﻨﺎ ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻫﻮِﻳﺎ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ ﹸﺛ ﻢ ﺍﹾﻟﺘ ﹶﻔ ﻕ ﻭ ﺨﻨ ﺪ ِ
ﺑِﺎﹾﻟ
ﺻﻠﱠﻰ ﺠﻨ ﹶﺔ،ﹶﻓﻤﺎ ﻗﹶﺎ ﻡ ﹶﺃ ﺣ ﺪ،ﹸﺛ ﻢ ﻁ ﹶﻟ ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﻳ ﺮ ِﺟ ﻊ ﹶﺃ ﺩ ﺧﹶﻠ ﻪ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ ﺸ ﺮ ﹸ
ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺍﹾﻟ ﹶﻘ ﻮﻡ؟”ﻳ
ﺖ ِﺇﹶﻟﻴﻨﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ِﻣﹾﺜﹶﻠ ﻪ ،ﹶﻓﻤﺎ ﻗﹶﺎ ﻡ ِﻣﻨﺎ ﺭ ﺟ ﹲﻞ،ﹸﺛ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻫ ِﻮﻳﺎ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ]،ﺹ [٢٧:ﹸﺛ ﻢ ﺍﹾﻟﺘ ﹶﻔ
ﺖ ِﺇﹶﻟﻴﻨﺎ ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻣ ﻦ ﺭ ﺟ ﹲﻞ ﻳﻘﹸﻮ ﻡ ﹶﻓﻴﻨ ﹸﻈ ﺮ ﹶﻟﻨﺎ ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻫ ِﻮﻳﺎ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ،ﹸﺛ ﻢ ﺍﹾﻟﺘ ﹶﻔ
ﻁ ﹶﻟ ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺍﻟ ﺮ ﺟ ﻌ ﹶﺔ،ﹶﺃ ﺳﹶﺄ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺭﻓِﻴﻘِﻲ ﻓِﻲ ﺸﺘ ِﺮ ﹸ
ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﹸﺛ ﻢ ﻳ ﺮ ِﺟ ﻊ،ﻳ
ﻉ ،ﻭ ِﺷ ﺪ ِﺓ ﺍﹾﻟﺒ ﺮ ِﺩ،ﹶﻓﹶﻠﻤﺎ ﹶﻟ ﻢ ﻳ ﹸﻘ ﻢ ﹶﺃ ﺣ ﺪ
ﻑ ،ﻭ ِﺷ ﺪ ِﺓ ﺍﹾﻟﺠﻮ ِﺨ ﻮ ِﺠﻨ ِﺔ« ،ﹶﻓﻤﺎ ﻗﹶﺎ ﻡ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ِﺷ ﺪ ِﺓ ﺍﹾﻟ ﺍﹾﻟ
ﺐﲔ ﺩﻋﺎﻧِﻲ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻳﺎ ﺣ ﹶﺬﻳ ﹶﻔ ﹸﺔ ﺍ ﹾﺫ ﻫ ﺩﻋﺎﻧِﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﻓﹶﹶﻠ ﻢ ﻳ ﹸﻜ ﻦ ﻟِﻲ ﺑ ﺪ ِﻣ ﻦ ﺍﹾﻟ ِﻘﻴﺎ ِﻡ ِﺣ
ﺖ ِﻓﻲ ﺖ ﹶﻓ ﺪ ﺧ ﹾﻠ ﺤ ِﺪﹶﺛ ﻦ ﺷﻴﺌﹰﺎ ﺣﺘﻰ ﺗ ﹾﺄِﺗﻴﻨﺎ«.ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶﺬ ﻫﺒ ﻓﹶﺎ ﺩ ﺧ ﹾﻞ ﻓِﻲ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﻓﹶﺎﻧ ﹸﻈ ﺮ ﻣﺎ ﻳ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ ،ﻭﻟﹶﺎ ﺗ
ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ،ﻭﺍﻟﺮﻳ ﺢ ﻭ ﺟﻨﻮ ﺩ ﺍﻟﱠﻠ ِﻪ ﺗ ﹾﻔ ﻌ ﹸﻞ ِﺑ ِﻬ ﻢ ﻣﺎ ﺗ ﹾﻔ ﻌ ﹸﻞ،ﻟﹶﺎ ﺗ ِﻘ ﺮ ﹶﻟ ﻬ ﻢ ِﻗ ﺪﺭﺍ ،ﻭﻟﹶﺎ ﻧﺎﺭﺍ ،ﻭﻟﹶﺎ ِﺑﻨﺎ ًﺀ؛ﹶﻓﻘﹶﺎ ﻡ ﹶﺃﺑﻮ
ﺕ ِﺑﻴ ِﺪ ﺍﻟ ﺮ ﺟ ِﻞ ﺴ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺣ ﹶﺬﻳ ﹶﻔ ﹸﺔ:ﹶﻓﹶﺄ ﺧ ﹾﺬ ﺶِ،ﻟﻴﻨ ﹸﻈ ِﺮ ﺍ ﻣ ﺮ ﺅ ﻣ ﻦ ﺟﻠِﻴ ﺸ ﺮ ﹸﻗ ﺮﻳ ٍ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﻣ ﻌ
ﺸ ﺮ
ﺖ :ﻣ ﻦ ﹶﺃﻧﺖ؟ ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﺃﻧﺎ ﹸﻓﻠﹶﺎ ﹸﻥ ﺑ ﻦ ﹸﻓﻠﹶﺎ ٍﻥ؛ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ:ﻳﺎ ﻣ ﻌ ﺍﱠﻟﺬِﻱ ِﺇﻟﹶﻰ ﺟﻨﺒِﻲ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﺑﻨﻮ ﻒ،ﻭﺍ ﺧﺘﹶﻠ ﹶﻔ ﺨ ﻉ ﻭﺍﹾﻟ ﻚ ﺍﹾﻟ ﹸﻜﺮﺍ ﺤﺘ ﻢ ِﺑﺪﺍ ِﺭ ﻣﻘﹶﺎ ٍﻡ ،ﻭﹶﻟ ﹶﻘ ﺪ ﻫﹶﻠ ﺻﺒ ﺶِ،ﺇﻧ ﹸﻜ ﻢ ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﹶﺃ ﹸﻗ ﺮﻳ ٍ
ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ،ﻭﺑﹶﻠ ﻐﻨﺎ ﻋﻨ ﻬ ﻢ ﺍﱠﻟﺬِﻱ ﻧ ﹾﻜ ﺮ ﻩ ،ﻭﹶﻟﻘِﻴﻨﺎ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﻟﺮﻳ ِﺢ ﻣﺎ ﺗ ﺮ ﻭ ﹶﻥ،ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻳ ﹾﻄ ﻤِﺌ ﻦ ﹶﻟﻨﺎ ِﻗ ﺪ ﺭ ،ﻭﻟﹶﺎ
٩٩
ﺤ ﹲﻞ.ﹸﺛ ﻢ ﻗﹶﺎ ﻡ ِﺇﻟﹶﻰ ﺟ ﻤِﻠ ِﻪ ﻭ ﻫ ﻮ
ﺤﻠﹸﻮﺍ ﹶﻓِﺈﻧﻲ ﻣ ﺮﺗ ِ
ﻚ ﹶﻟﻨﺎ ِﺑﻨﺎ ٌﺀ،ﻓﹶﺎ ﺭﺗ ِ
ﺴ
ﺴﺘ ﻤ ِ
ﺗﻘﹸﻮ ﻡ ﹶﻟﻨﺎ ﻧﺎ ﺭ ،ﻭﻟﹶﺎ ﻳ
ﺙ ،ﹶﻓﻤﺎ ﹶﺃ ﹾﻃﹶﻠ ﻖ ِﻋﻘﹶﺎﹶﻟ ﻪ ِﺇﻟﱠﺎ ﻭ ﻫ ﻮ ﻗﹶﺎِﺋ ﻢ .ﻭﹶﻟ ﻮﻟﹶﺎ
ﺐ ِﺑ ِﻪ ﻋﻠﹶﻰ ﹶﺛﻠﹶﺎ ٍ ﺿ ﺮﺑ ﻪ ﹶﻓ ﻮﹶﺛ
ﺲ ﻋﹶﻠﻴ ِﻪ،ﹸﺛ ﻢ
ﺠﹶﻠ ﻣ ﻌﻘﹸﻮ ﹲﻝ،ﹶﻓ
ﺴ ﻬ ٍﻢ؛ﻗﹶﺎ ﹶﻝ ﺖ ﹶﻟ ﹶﻘﺘ ﹾﻠﺘ ﻪ ِﺑ ﺙ ﺷﻴﺌﹰﺎ ﺣﺘﻰ ﺗ ﹾﺄِﺗﻴﻨِﻲ،ﹶﻟ ﻮ ِﺷﹾﺌ ﺤ ِﺪ ﹶ ﻋ ﻬ ﺪ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﹶﻟ ﻲ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺗ
ﺾ ِﻧﺴﺎِﺋ ِﻪ،ﹶﻓﹶﻠﻤﺎ ﺭﺁﻧِﻲ ﻁ ِﻟﺒ ﻌ ِ
ﺼﻠﱢﻲ ﻓِﻲ ِﻣ ﺮ ٍ ﺖ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﻫ ﻮ ﻗﹶﺎِﺋ ﻢ ﻳ ﺣ ﹶﺬﻳ ﹶﻔ ﹸﺔ:ﹶﻓ ﺮ ﺟ ﻌ
ﺠ ﺪ ﻭِﺇﻧﻲ ﹶﻟﻔِﻴ ِﻪ؛ﹶﻓﹶﻠﻤﺎ ﺳﱠﻠ ﻢ ﻁ،ﹸﺛ ﻢ ﺭ ﹶﻛ ﻊ ﻭ ﺳ ﻑ ﺍﹾﻟ ِﻤ ﺮ ِﺡ ﻋﹶﻠ ﻲ ﹶﻃ ﺮ ﹶﺃ ﺩ ﺧﹶﻠﻨِﻲ ﺑﻴ ﻦ ِﺭ ﺟﹶﻠﻴ ِﻪ ﻭ ﹶﻃ ﺮ
١٨٢
ﲔ ِﺇﻟﹶﻰ ِﺑﻠﹶﺎ ِﺩ ِﻫ ﻢ
ﺸ ﻤﺮﻭﺍ ﺭﺍ ِﺟ ِﻌ ﺶ،ﻓﹶﺎﻧ ﺖ ﹸﻗ ﺮﻳ ﺖ ﹶﻏ ﹶﻄﻔﹶﺎ ﹸﻥ ِﺑﻤﺎ ﹶﻓ ﻌﹶﻠ ﺨﺒ ﺮ ،ﻭ ﺳ ِﻤ ﻌ
ﹶﺃ ﺧﺒ ﺮﺗ ﻪ ﺍﹾﻟ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﻋ ﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺍﻟﺘﻴ ِﻤ ﻲ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ِﻋﻨ ﺪ ﺣ ﹶﺬﻳ ﹶﻔ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ:ﹶﻟ ﻮ ﹶﺃ ﺩ ﺭ ﹾﻛ
ﻚ ﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳﺘﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻴﹶﻠ ﹶﺔ ﺖ ﺗ ﹾﻔ ﻌ ﹸﻞ ﹶﺫِﻟ ﺖ ﹸﻛ ﻨ ﺖ ﻣ ﻌ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺣ ﹶﺬ ﻳ ﹶﻔ ﹸﺔ:ﹶﺃ ﻧ ﹶﻟﻘﹶﺎﺗ ﹾﻠ
ﺨﺒ ِﺮ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ
ﺏ ﻭﹶﺃ ﺧ ﹶﺬﺗﻨﺎ ﺭِﻳ ﺢ ﺷﺪِﻳ ﺪ ﹲﺓ ﻭﹸﻗ ﺮ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﹶﺃﻟﹶﺎ ﺭ ﺟ ﹲﻞ ﻳ ﹾﺄﺗِﻴﻨﺎ ِﺑ ﺍﹾﻟﹶﺄ ﺣﺰﺍ ِ
ﺨﺒ ِﺮ
ﺠﺒ ﻪ ِﻣﻨﺎ ﹶﺃ ﺣ ﺪ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﹶﺃﻟﹶﺎ ﺭ ﺟ ﹲﻞ ﻳ ﹾﺄﺗِﻴﻨﺎ ِﺑ
ﺴ ﹶﻜﺘﻨﺎ،ﹶﻓﹶﻠ ﻢ ﻳ ِ
ﺟ ﻌﹶﻠ ﻪ ﺍﻟﱠﻠ ﻪ ﻣﻌِﻲ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ«،ﻗﹶﺎ ﹶﻝ:ﹶﻓ
ﺴ ﹶﻜﺘﻨﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺠﺒ ﻪ ِﻣﻨﺎ ﹶﺃ ﺣ ﺪ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ:ﹶﻓ
ﺴ ﹶﻜﺘﻨﺎ ،ﹶﻓﹶﻠ ﻢ ﻳ ِ
ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺟ ﻌﹶﻠ ﻪ ﺍﻟﱠﻠ ﻪ ﻣﻌِﻲ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ«،ﻗﹶﺎ ﹶﻝ:ﹶﻓ
ﺖ ﹶﻛﹶﺄﻧﻤﺎﺖ ِﻣ ﻦ ِﻋ ﻨ ِﺪ ِﻩ ﺟ ﻌ ﹾﻠ ﺨﺒ ِﺮ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﻭﹶﻟﺎ ﺗ ﹾﺬ ﻋ ﺮ ﻫ ﻢ« ،ﹶﻓﹶﻠﻤﺎ ﻭﱠﻟﻴ
»:ﻗﹸ ﻢ ﻳﺎ ﺣ ﹶﺬﻳ ﹶﻔ ﹸﺔ ﹶﻓ ﹾﺄِﺗﻨﺎ ِﺑ
ﺖ ﺳ ﻬﻤﺎ ﻓِﻲ ﺿ ﻌ ﺼﻠِﻲ ﹶﻇ ﻬ ﺮ ﻩ ﺑِﺎﻟﻨﺎ ِﺭ،ﹶﻓ ﻮ
ﺖ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻳ ﹶﺃ ﻣﺸِﻲ ﻓِﻲ ﺣﻤﺎ ٍﻡ ﺣﺘﻰ ﹶﺃﺗﻴﺘ ﻬ ﻢ،ﹶﻓ ﺮﹶﺃﻳ
ﺕ ﹶﻗ ﻮ ﹶﻝ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ »:ﻟﹶﺎ ]ﺹ [٦٨:ﺗ ﹾﺬ ﻋ ﺮ ﻫ ﻢ« ،ﻭﹶﻟ ﻮ ﺕ ﹶﺃ ﹾﻥ ﹶﺃ ﺭ ِﻣﻴ ﻪ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﺱ،ﹶﻓﹶﺄ ﺭ ﺩ ﹶﻛِﺒ ِﺪ ﺍﹾﻟ ﹶﻘ ﻮ ِ
ﺨﺒ ِﺮ
ﺤﻤﺎ ِﻡ،ﹶﻓﹶﻠﻤﺎ ﹶﺃﺗﻴﺘ ﻪ ﹶﺃ ﺧﺒ ﺮﺗ ﻪ ِﺑ ﺖ ﻭﹶﺃﻧﺎ ﹶﺃ ﻣﺸِﻲ ﻓِﻲ ِﻣﹾﺜ ِﻞ ﺍﹾﻟ ﺻﺒﺘ ﻪ ،ﹶﻓ ﺮ ﺟ ﻌ
ﺭ ﻣﻴﺘ ﻪ ﹶﻟﹶﺄ
ﺼﻠﱢﻲ ﻓِﻴﻬﺎ ،ﹶﻓﹶﻠ ﻢ ﹶﺃ ﺯ ﹾﻝ ﻧﺎِﺋﻤﺎ ﺣﺘﻰ ﺖ ﻋﹶﻠﻴ ِﻪ ﻳ ﻀ ﹶﻞ ﻋﺒﺎ َﺀ ٍﺓ ﻛﹶﺎﻧ ﺴﻨِﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ،ﹶﻓﹶﺄﹾﻟﺒ
١٨٣
ﺖ ﻗﹶﺎ ﹶﻝ »:ﹸﻗ ﻢ ﻳﺎ ﻧ ﻮﻣﺎ ﹸﻥ«ﺤ ﺻﺒ ﺖ ،ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﺤ ﺻﺒ ﹶﺃ
ﺨﺒ ِﺮ ﺑﻨِﻲ
ﻕ »:ﻣ ﻦ ﺭ ﺟ ﹲﻞ ﻳ ﹾﺄﺗِﻴﻨﺎ ِﺑ
ﺨﻨ ﺪ ِ
ﻭ ﻋ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ ﻳ ﻮ ﻡ ﺍﹾﻟ
ﺨﺒ ِﺮ ِﻫ ﻢ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺍﻟﺜﱠﺎِﻧﻴ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ
ﺐ ﻋﻠﹶﻰ ﹶﻓ ﺮ ِﺳ ِﻪ،ﹶﻓﺠﺎ َﺀ ِﺑ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ«؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ﺰﺑﻴ ﺮ:ﹶﺃﻧﺎ،ﹶﻓ ﹶﺬ ﻫ
ﻱ
ﻱ ،ﻭ ﺣﻮﺍ ِﺭ ﺍﻟ ﺰﺑﻴ ﺮ:ﹶﺃﻧﺎ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ﺰﺑﻴ ﺮ:ﹶﺃﻧﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ِ» :ﻟ ﹸﻜ ﱢﻞ ﻧِﺒ ﻲ ﺣﻮﺍ ِﺭ
١٨٤
ﺍﻟ ﺰﺑﻴ ﺮ ﺑ ﻦ ﺍﹾﻟ ﻌﻮﺍ ِﻡ«
- ١٨٢ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ ) (٢٦ /١٩ﻭﺗﻌﻈﻴﻢ ﻗﺪﺭ ﺍﻟﺼﻼﺓ ﶈﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﳌﺮﻭﺯﻱ )/١
( ٢١٥)(٢٣٣ﺻﺤﻴﺢ
- ١٨٣ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٧١٢٥)(٦٧ /١٦ﺻﺤﻴﺢ
- ١٨٤ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٦٩٨٥)(٤٤٣ /١٥ﺻﺤﻴﺢ
١٠٠
ﺨﺒ ِﺮ ﺍﻟ ﹶﻘ ﻮ ِﻡ ﻳ ﻮ ﻡ ﺍ َﻷ ﺣﺰﺍﺏِ؟”ﻗﹶﺎ ﹶﻝ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﻣ ﻦ ﻳ ﹾﺄﺗِﻴﻨِﻲ ِﺑ
ﻭ ﻋ ﻦ ﺟﺎِﺑ ٍﺮ ﺭ ِ
ﺨﺒ ِﺮ ﺍﻟ ﹶﻘ ﻮﻡِ؟«،ﻗﹶﺎ ﹶﻝ ﺍﻟ ﺰﺑﻴ ﺮ:ﹶﺃﻧﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ِ»:ﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ ﻧِﺒ ﻲ
ﺍﻟ ﺰﺑﻴ ﺮ:ﹶﺃﻧﺎ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ »:ﻣ ﻦ ﻳ ﹾﺄﺗِﻴﻨِﻲ ِﺑ
١٨٥
ﻱ ﺍﻟ ﺰﺑﻴ ﺮ«
ﺣﻮﺍ ِﺭﻳﺎ ﻭ ﺣ ﻮﺍ ِﺭ
ﷲ ﺚ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻚ،ﻗﹶﺎ ﹶﻝ:ﺑ ﻌ ﹶ
ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍﻭﻛﺬﻟﻚ ﺑﻌﺚ ﻋﻴﻨﹰﺎ ﻳﻨﻈﺮ ﻋﱪ ﺃﰊ ﺳﻔﻴﺎﻥ،ﻓ ﻌ ﻦ ﹶﺃﻧ ِ
ﺖ ﹶﺃ ﺣ ﺪ ﹶﻏﻴﺮِﻱ ،ﻭ ﹶﻏﻴ ﺮ ﺭﺳﻮ ِﻝﺖ ِﻋ ﲑ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ،ﹶﻓﺠﺎ َﺀ ﻭﻣﺎ ﻓِﻲ ﺍﹾﻟﺒﻴ ِ ﺻﻨ ﻌ
ﺴ ﹶﺔ ﻋﻴﻨﺎ ﻳﻨ ﹸﻈ ﺮ ﻣﺎ
ﺴﻴ
ﺑ
ﷲﺝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺨ ﺮ
ﺚ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﺤﺪِﻳ ﹶ ﺤ ﺪﹶﺛ ﻪ ﺍﹾﻟ
ﺾ ِﻧﺴﺎِﺋ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ
ﷲ ،ﻗﹶﺎ ﹶﻝ:ﻟﹶﺎ ﹶﺃ ﺩﺭِﻱ ﻣﺎ ﺍ ﺳﺘﹾﺜﻨﻰ ﺑ ﻌ ﺍِ
ﺠ ﻌ ﹶﻞ ِﺭﺟﺎ ﹲﻝﺐ ﻣ ﻌﻨﺎ«،ﹶﻓ ﺿﺮﺍ ﹶﻓ ﹾﻠﻴ ﺮ ﹶﻛ
ﹶﻓﺘ ﹶﻜﱠﻠ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝِ»:ﺇ ﱠﻥ ﹶﻟﻨﺎ ﹶﻃِﻠﺒ ﹰﺔ ،ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻇ ﻬ ﺮ ﻩ ﺣﺎ ِ
ﺿﺮﺍ«،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖﺴﺘ ﹾﺄ ِﺫﻧﻮﻧ ﻪ ﻓِﻲ ﹸﻇ ﻬﺮﺍِﻧ ِﻬ ﻢ ﻓِﻲ ﻋ ﹾﻠ ِﻮ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻟﹶﺎِ،ﺇﻟﱠﺎ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻇ ﻬ ﺮ ﻩ ﺣﺎ ِ ﻳ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ
ﲔ ِﺇﻟﹶﻰ ﺑ ﺪ ٍﺭ ،ﻭﺟﺎ َﺀ ﺍﹾﻟ ﻤ
ﺸ ِﺮ ِﻛ
ﺻﺤﺎﺑ ﻪ ﺣﺘﻰ ﺳﺒﻘﹸﻮﺍ ﺍﹾﻟ ﻤ
ﷲ ﻭﹶﺃ
ﺭﺳﻮ ﹸﻝ ﺍ ِ
- ١٨٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٨٤٦)(٢٧ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٤١٥) - ٤٨(١٨٧٩ /٤
] ﺵ)ﺍﻟﻘﻮﻡ( ﺍﳌﺮﺍﺩ ﺑﻨﻮ ﻗﺮﻳﻈﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ) .ﺣﻮﺍﺭﻳﺎ( ﺧﺎﺻﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺧﺎﻟﺼﺎ ﻣﻦ ﺃﻧﺼﺎﺭﻩ[
ﻱ:ﹶﻗ ﻮ ِﻡ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ )ﻳ ﻮ ﻡ
ﺨﺒ ِﺮ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ( ؟ ﹶﺃ
ﺠﻮﺍﺏِ،ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ ﻣ ﻦ ﻳﺠِﻴﹸﺌﻨِﻲ )ِﺑ
ﺤﺬﹸﻭﹶﻓ ﹸﺔ ﺍﹾﻟ
“ ﻣ ﻦ ﻳ ﹾﺄﺗِﻴﻨِﻲ "( :ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻣ ﻦ ﺷ ﺮ ِﻃﻴ ﹲﺔ ﻣ
ﺸﺪِﻳ ِﺪ ﺍﹾﻟﻴﺎ ِﺀ ﻭﻳﺠﻮ ﺯ ﻕ )ﻗﹶﺎ ﹶﻝ ﺍﻟ ﺰﺑﻴ ﺮ:ﹶﺃﻧﺎ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ِ”:- -ﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ ﻧِﺒ ﻲ ﺣﻮﺍ ِﺭﻳﺎ "(ِ،ﺑﺘ ﺨﻨ ﺪ ِ
ﺏ( :ﻭ ﻫ ﻮ ﻳ ﻮ ﻡ ﺍﹾﻟ
ﺍﹾﻟﹶﺄ ﺣﺰﺍ ِ
ﺨ ٍﺔ ﻭ ﺣﻮﺍ ِﺭﻳﻲ )“ﺍﻟ ﺰﺑﻴ ﺮﺴﺴ ِﺮﻫﺎ ﻭﻓِﻲ ﻧ
ﺨ ٍﺔ ِﺑ ﹶﻜ
ﺴ ﺸﺪِﻳ ِﺪ ﺍﹾﻟﻴﺎ ِﺀ ﺍﹾﻟ ﻤ ﹾﻔﺘﻮ ﺣﺔِ ،ﻭﻓِﻲ ﻧ
ﻱ "(ِ:ﺑﺘ
ﺨِﻠﺼﺎ )“ ﻭ ﺣﻮﺍ ِﺭ ﺻﺮﺍ ﻣ ﻱ:ﻧﺎ ِ ﺨﻔِﻴ ﹸﻔﻬﺎ ﹶﺃ
ﺗ
ﺴ ِﺮﻫﺎ ﻂ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ِﺑ ﹶﻜ ﺿﺒ ﹶ ﺸ ﺪ ﺩ ِﺓ ﻭ ﲔ ِﺑ ﹶﻔﺘ ِﺢ ﺍﹾﻟﻴﺎ ِﺀ ﺍﹾﻟ ﻤ
ﺤ ﱢﻘ ِﻘ
ﻂ ﺟﻤﺎ ﻋ ﹲﺔ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺿﺒ ﹶ ﺽ : ﺴِﻠ ٍﻢ .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴﺎ ﺡ ﻣ
"( .ﻭﻓِﻲ ﺷ ﺮ ِ
ﺸ ﺪ ﺩ ِﺓ ﻳﺎ ُﺀ ﺍﹾﻟِﺈﺿﺎﹶﻓ ِﺔ ﻣ ﹾﻔﺘﻮ ﺣ ﹰﺔ ﻋﻠﹶﻰ ﻭ ﹾﻓ ِﻖ ﺍﹾﻟ ِﻘﺮﺍ َﺀ ِﺓ ﺍﹾﻟ ﻤﺘﻮﺍِﺗ ﺮ ِﺓ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ
ﺤﺘ ِﻤ ﹸﻞ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺑ ﻌ ﺪ ﺍﹾﻟﻴﺎ ِﺀ ﺍﹾﻟ ﻤ
ﺨﻔﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ ِﺧ ﲑ ﻳ
ﺍﻫـ .ﻭﻟﹶﺎ ﻳ
ﺻﻠﹰﺎ
ﻑ ﻭ ﺤ ﹶﺬ ﺤﺘ ِﻤ ﹸﻞ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻳﺎ ُﺀ ﺍﹾﻟِﺈﺿﺎﹶﻓ ِﺔ ﺳﺎ ِﻛﻨ ﹰﺔ ﺗ ﺏ{ ]ﺍﻷﻋﺮﺍﻑ [١٩٦:ﻭﻳ ﺗﻌﺎﻟﹶﻰِ}:ﺇ ﱠﻥ ﻭِﻟﻴ ﻲ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻱ ﻧ ﺰ ﹶﻝ ﺍﹾﻟ ِﻜﺘﺎ
ﺴ ِﺮ ﺍﹾﻟﻴﺎ ِﺀ
ﻱ ﻋ ِﻦ ﺍﻟﺴﻮ ِﺳ ﻲ ﻓِﻲ “ﹶﺃ ﱠﻥ ﻭِﻟ ﻲ ﺍﻟﱠﻠ ﻪ “ِﺑ ﹶﻜ ﻂ ﹶﻛﻤﺎ ﺭ ِﻭ ﺸ ﺪ ﺩ ِﺓ ﺍﹾﻟ ﻤ ﹾﻜﺴﻮ ﺭ ِﺓ ﹶﻓ ﹶﻘ ﹾﺤﺘ ِﻤ ﹸﻞ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺑِﺎﹾﻟﻴﺎ ِﺀ ﺍﹾﻟ ﻤ
ﺖ ﻭ ﹾﻗﻔﹰﺎ ،ﻭﻳ ﻭﺗﹾﺜﺒ
ﺸ ﺪ ﺩ ِﺓ ﺍﹾﻟ ﻤ ﹾﻔﺘﻮ ﺣﺔِ،ﹶﺃ ِﻭ ﺍﹾﻟ ﻤ ﹾﻜﺴﻮ ﺭ ِﺓ ِﺑﻠﹶﺎ ﻳﺎ ِﺀ ﺍﹾﻟﺈِﺿﺎﹶﻓ ِﺔ ﻳﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣ ﺮﺳﻮﻣﺎ ِﺑﻴﺎ ٍﺀ
ﺨﻔﹶﻰ ﹶﺃﻧ ﻪ ﻋﻠﹶﻰ ﺗ ﹾﻘﺪِﻳ ِﺮ ﺍﹾﻟﻴﺎ ِﺀ ﺍﹾﻟ ﻤ
ﺸ ﺪ ﺩﺓِ،ﹸﺛ ﻢ ﻟﹶﺎ ﻳ
ﺍﹾﻟ ﻤ
ﺠ ﺰ ِﺭﻱ ،ﻭ ﻫ ﻮ ﺍﻟﻈﱠﺎ ِﻫ ﺮ ِﻣ ﻦ ﻧ ﹾﻘ ِﻞ ﺍﻟﻨ ﻮ ِﻭﻱ،ﻭﺍﹾﻟ ﻤﻮﺍِﻓ ﻖ ﻟِﻠ ﺮ ﺳ ِﻢ
ﺨ ﹸﺔ ﺍﹾﻟ
ﺴ ﺤ ِﺔ ﻭ ِﻣﻨﻬﺎ ﻧ ﺤ ﺼ ﺴ ِﺦ ﺍﹾﻟ ﻤ ﺾ ﺍﻟﻨ ﻭﺍ ِﺣ ﺪ ٍﺓ ﹶﻛﻤﺎ ﻭ ﺟ ﺪﻧﺎ ﻩ ﻓِﻲ ﺑ ﻌ ِ
ﺤﻮﺍ ِﺭﻳﻮ ﹶﻥ
ﺉ”:ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻒ ﺍﹾﻟﻴﺎ ِﺀ .ﻭﹶﻗ ﺪ ﹸﻗ ِﺮ ﺨﻔِﻴ ِ ﻱ ِﺑﺘ ﺤﻮﺍ ِﺭ
ﺸ ﺪ ﺩ ﹶﺓ ِﺑﻠﹶﺎ ﻳﺎ ٍﺀ ﺑ ﻌ ﺪﻫﺎ ﻫ ﻮ ﹶﺃﻧ ﻪ ﺟﺎ َﺀ ﺍﹾﻟ ﺍﹾﻟ ﹸﻘﺮﺁِﻧﻲ،ﹸﺛ ﻢ ﺗ ﻮﺟِﻴ ﻬ ﻪ ﺍﹾﻟ ﻤ
ﺡﺴ ﺮ ﻟِﺎﹾﻟِﺘﻘﹶﺎ ِﺀ ﺍﻟﺴﺎ ِﻛﻨﻴﻦِ ،ﻫﺬﹶﺍ ﻭﻓِﻲ ﺷ ﺮ ِ
ﻒ ﺷﺎﺫﺍ،ﻓﹶﺎﻟﺜﱠﺎِﻧﻴ ﹸﺔ ﻳﺎ ُﺀ ِﺇﺿﺎﹶﻓ ٍﺔ ﻭ ِﻫ ﻲ ﹶﻗ ﺪ ﺗﻜﹸﻮ ﹸﻥ ﻣ ﹾﻔﺘﻮ ﺣﺔﹰ ،ﻭﹶﻗ ﺪ ﺗﻜﹸﻮ ﹸﻥ ﺳﺎ ِﻛﻨ ﹰﺔ ﻭﺗ ﹾﻜ
ﺨﻔِﻴ ِ “ﺑِﺎﻟﺘ
ﺤ ﻮﺭﻭﻧﻬﺎ
ﺏ ﹶﻓﻴ
ﺴﻠﹸﻮ ﹶﻥ ﺍﻟﱢﺜﻴﺎ
ﺴﻠﹶﺎ ﻡ -ﹶﺃﻧﺼﺎ ﺭﻩ ،ﺳﻤﻮﺍ ِﺑ ِﻪ ِﻟﹶﺄﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ﻳ ﻐ ِ ﻱ ﻋِﻴﺴﻰ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺻ ﺮ ﻭ ﺣﻮﺍ ِﺭ
ﺴﻨِ ﺔ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﻣﻨ ﻪ ﺍﻟﻨﺎ ِ
ﺍﻟ
ﺐ ﻋ ﻤ ﹸﺔ ﺍﻟﻨِﺒ ﻲ - - ﺖ ﻋﺒ ِﺪ ﺍﹾﻟ ﻤ ﱠﻄِﻠ ِ
ﺻ ِﻔﻴ ﹸﺔ ِﺑﻨ
ﻒ :ﻫ ﻮ ﺍﻟ ﺰﺑﻴ ﺮ ﺑ ﻦ ﺍﹾﻟ ﻌﻮﺍ ِﻡ ﹶﺃﺑﻮ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ﹸﻘ ﺮ ِﺷﻲ ،ﻭﹸﺃ ﻣ ﻪ
ﻱ:ﻳﺒﻴﻀﻮﻧﻬﺎ .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻤ ﺆﱢﻟ ﹶﺃ
ﺸ ﺮ ﹶﺓ ﺳﻨﺔﹰ،ﹶﻓ ﻌ ﱠﺬﺑ ﻪ ﻋ ﻤ ﻪ ﺑِﺎﻟ ﺪﺧﺎ ِﻥ ِﻟﻴﺘ ﺮ ﻙ ﺍﹾﻟِﺈﺳﻠﹶﺎﻡ ،ﻭ ﺷ ِﻬ ﺪ ﺍﹾﻟ ﻤﺸﺎ ِﻫ ﺪ ﹸﻛﱠﻠﻬﺎ ﻣ ﻊ ﺍﻟﻨِﺒ ﻲ - -ﻭ ﻫ ﻮ ﺖ ﻋ ﹶﺃ ﺳﹶﻠ ﻢ ﹶﻗ ِﺪﳝﺎ ﻭ ﻫ ﻮ ﺍﺑ ﻦ ِﺳ
ﺤﻢِ،ﹶﻗﺘﹶﻠ ﻪ
ﺨ ﱠﻔ ِﺔ ﻓِﻲ ﺍﻟﱠﻠ
ﺾ ﹶﻃﻮِﻳﻠﹰﺎ ﻳﻤِﻴ ﹸﻞ ِﺇﻟﹶﻰ ﺍﹾﻟ ِ ﺖ ﻣ ﻊ ﺍﻟﻨِﺒ ﻲ - -ﻳ ﻮ ﻡ ﹸﺃ ﺣﺪٍ،ﻛﹶﺎ ﹶﻥ ﹶﺃﺑﻴ ﻒ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ ،ﻭﹶﺛﺒ ﺴﻴ ﹶﺃ ﻭ ﹸﻝ ﻣ ﻦ ﺳ ﱠﻞ ﺍﻟ
ﺖ ﻭﹶﺛﻠﹶﺎِﺛﲔ ،ﻭﹶﻟ ﻪ ﹶﺃ ﺭﺑ ﻊ ﻭ ِﺳﺘﻮ ﹶﻥ ﺳﻨﺔﹰ ،ﻭ ﺩِﻓ ﻦ ِﺑﻮﺍﺩِﻱ
ﺼ ﺮ ِﺓ ﺳﻨ ﹶﺔ ِﺳ ﺽ ﺍﹾﻟﺒ
ﲔ ﻭﺍﹾﻟﻔﹶﺎ ِﺀ ِﻣ ﻦ ﹶﺃ ﺭ ِ
ﺴ ِ ﺴ ﹶﻔﻮﺍ ﹶﻥ ِﺑ ﹶﻔﺘ ِﺢ ﺍﻟ
ﻋ ﻤﺮﻭ ﺑ ﻦ ﺟ ﺮﻣﻮ ٍﺯ ِﺑ
ﺸﻬﻮ ﺭ ِﺑﻬﺎ ،ﻭ ﺭﻭﻯ ﻋﻨ ﻪ ﺍﺑﻨﺎ ﻩ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﻭ ﻋ ﺮ ﻭ ﹸﺓ ﻭ ﹶﻏﻴ ﺮ ﻫﻤﺎ ) .ﻣﺘ ﹶﻔ ﻖ ﻋﹶﻠﻴ ِﻪ(.ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ
ﺼ ﺮ ِﺓ ﻭﹶﻗﺒ ﺮ ﻩ ﻣ
ﺴﺒﺎﻉِ،ﹸﺛ ﻢ ﺣ ﻮ ﹶﻝ ِﺇﻟﹶﻰ ﺍﹾﻟﺒ
ﺍﻟ
ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣٩٤٩ /٩
١٠١
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ،ﹶﻓﻘﹶﺎ ﹶﻝ
ﷲ »:ﻟﹶﺎ ﻳ ﹶﻘ ﺪ ﻣ ﻦ ﹶﺃ ﺣ ﺪ ِﻣﻨ ﹸﻜ ﻢ ِﺇﻟﹶﻰ ﺷ ﻲ ٍﺀ ﺣﺘﻰ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃﻧﺎ ﺩﻭﻧ ﻪ«،ﹶﻓ ﺪﻧﺎ ﺍﹾﻟ ﻤ
ﺍِ
ﺽ«،ﻗﹶﺎ ﹶﻝ -:ﻳﻘﹸﻮ ﹸﻝ ﻋ ﻤﻴ ﺮ ﺑ ﻦ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ
ﺴ ﻤﻮﺍ
ﺿﻬﺎ ﺍﻟ ﷲ »:ﻗﹸﻮﻣﻮﺍ ِﺇﻟﹶﻰ ﺟﻨ ٍﺔ ﻋ ﺮ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭﺽ؟ ﻗﹶﺎ ﹶﻝ»:ﻧ ﻌ ﻢ«،ﻗﹶﺎ ﹶﻝ:ﺑ ٍﺦ
ﺴ ﻤﻮﺍ
ﺿﻬﺎ ﺍﻟ ﷲ ،ﺟﻨ ﹲﺔ ﻋ ﺮ
ﻱ -:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِﺤﻤﺎ ِﻡ ﺍﹾﻟﹶﺄ ﻧﺼﺎ ِﺭ
ﺍﹾﻟ
ﷲِ،ﺇﻟﱠﺎ
ﷲ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻚ ﺑ ٍﺦ ﺑﺦٍ؟”ﻗﹶﺎ ﹶﻝ:ﻟﹶﺎ ﻭﺍ ِ
ﻚ ﻋﻠﹶﻰ ﹶﻗ ﻮِﻟ ﺤ ِﻤﹸﻠ
ﷲ »:ﻣﺎ ﻳ ﺑ ٍﺦ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺠ ﻌ ﹶﻞ ﻳ ﹾﺄ ﹸﻛ ﹸﻞ
ﺕ ِﻣ ﻦ ﹶﻗ ﺮِﻧ ِﻪ،ﹶﻓ
ﺝ ﺗ ﻤﺮﺍ ٍ
ﻚ ِﻣ ﻦ ﹶﺃ ﻫِﻠﻬﺎ« ،ﹶﻓﹶﺄ ﺧ ﺮ ﺭﺟﺎ َﺀ ﹶﺓ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃ ﻫِﻠﻬﺎ،ﻗﹶﺎ ﹶﻝ»:ﹶﻓِﺈﻧ
ﺤﻴﺎ ﹲﺓ ﹶﻃﻮِﻳﹶﻠ ﹲﺔ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﺮﻣﻰ ِﺑﻤﺎ ﻛﹶﺎ ﹶﻥ ﺖ ﺣﺘﻰ ﺁ ﹸﻛ ﹶﻞ ﺗ ﻤﺮﺍﺗِﻲ ﻫ ِﺬ ِﻩ ِﺇﻧﻬﺎ ﹶﻟ ِﻣﻨ ﻬ ﻦ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ:ﹶﻟِﺌ ﻦ ﹶﺃﻧﺎ ﺣﻴِﻴ
ﻣ ﻌ ﻪ ِﻣ ﻦ ﺍﻟﺘ ﻤ ِﺮ،ﹸﺛ ﻢ ﻗﹶﺎﺗﹶﻠ ﻬ ﻢ ﺣﺘﻰ ﹸﻗِﺘ ﹶﻞ".١٨٦
ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻴﻮﻥ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﳑﻦ ﻋﺮﻓﻮﺍ ﺑﺘﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﺓ ﺍﻟﺼﻠﺔ
ﺑﻪ،ﻭﺑﺎﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﺩﺍﺀ ﻭﺍﺟﺒﻬﻢ،ﺩﻭﻥ ﺃﻥ ﻳﻜﺸﻒ ﺍﻟﻌﺪﻭ ﻋﻤﻠﻬﻢ،ﻭﺫﻟﻚ
ﻳﺘﻄﻠﺐ ﺫﻛﺎﺀ ﻭﺣﻜﻤﺔ ﺑﺎﻟﻐﺘﲔ.١٨٧
ﺃﻓﻀﻞ ﺃﻭﻗﺎﺕ ﺍﻟﻘﺘﺎﻝ:
ﺕ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳﻘﹶﺎِﺗ ﹾﻞ ﻋ ﻦ ﻣ ﻌ ِﻘ ِﻞ ﺑ ِﻦ ﻳﺴﺎ ٍﺭ،ﹶﺃ ﱠﻥ ﺍﻟﻨ ﻌﻤﺎ ﹶﻥ ﻳ ﻌﻨِﻲ ﺍﺑ ﻦ ﻣ ﹶﻘ ﺮ ٍﻥ،ﻗﹶﺎ ﹶﻝ »:ﺷ ِﻬ ﺪ
١٨٨
ﺼ ﺮ«
ﺡ ،ﻭﻳﻨ ِﺰ ﹶﻝ ﺍﻟﻨ
ﺐ ﺍﻟ ﺮﻳﺎ
ﺲ ،ﻭﺗ ﻬ
ﺸ ﻤ ِﻣ ﻦ ﹶﺃ ﻭ ِﻝ ﺍﻟﻨﻬﺎ ِﺭ ﹶﺃ ﺧ ﺮ ﺍﹾﻟ ِﻘﺘﺎ ﹶﻝ ﺣﺘﻰ ﺗﺰﻭ ﹶﻝ ﺍﻟ
ﻼ ﹶﺓ ﺍﻟ ﻐﺪﺍ ِﺓ ﺻﹶ ﺼﱠﻠﻴﻨﺎ ِﻋﻨ ﺪﻫﺎ ﻚ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻏﺰﺍ ﺧﻴﺒ ﺮ ،ﹶﻓ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭ ﻋ ﻦ ﹶﺃﻧ ِ
ﺤ ﹶﺔ،ﹶﻓﹶﺄ ﺟﺮﻯ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ
ﻒ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ
ﺤ ﹶﺔ ،ﻭﹶﺃﻧﺎ ﺭﺩِﻳ
ﺐ ﹶﺃﺑﻮ ﹶﻃ ﹾﻠ
ﺐ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭ ِﻛ
ﺲ،ﹶﻓ ﺮ ِﻛ
ِﺑ ﻐﹶﻠ ٍ
- ١٨٦ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٩٠١) - ١٤٥(١٥٠٩ /٣
] ﺵ )ﺑﺴﻴﺴﺔ( ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻫﻜﺬﺍ ﻫﻮ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﻗﺎﻝ ﻭﺍﳌﻌﺮﻭﻑ ﰲ ﻛﺘﺐ ﺍﻟﺴﲑﺓ ﺑﺴﺒﺲ ﺑﻦ ﻋﻤﺮﻭ ﻭﻳﻘﺎﻝ ﺍﺑﻦ ﺑﺸﺮ
ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻣﻦ ﺍﳋﺰﺭﺝ ﻭﻳﻘﺎﻝ ﺣﻠﻴﻒ ﳍﻢ ﻗﻠﺖ )ﺃﻱ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ( ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﻠﻔﻈﲔ ﺍﲰﺎ ﻟﻪ ﻭﺍﻵﺧﺮ
ﻟﻘﺒﺎ)ﻋﻴﻨﺎ( ﺃﻱ ﻣﺘﺠﺴﺴﺎ ﻭﺭﻗﻴﺒﺎ)ﻋﲑ ﺃﰊ ﺳﻔﻴﺎﻥ( ﻫﻲ ﺍﻟﺪﻭﺍﺏ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﻄﻌﺎﻡ ﻭﻏﲑﻩ ﻗﺎﻝ ﰲ ﺍﳌﺸﺎﺭﻕ ﺍﻟﻌﲑ ﻫﻲ ﺍﻹﺑﻞ
ﻭﺍﻟﺪﻭﺍﺏ ﲢﻤﻞ ﺍﻟﻄﻌﺎﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺍﺕ ﻗﺎﻝ ﻭﻻ ﺗﺴﻤﻰ ﻋﲑﺍ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻭﻗﺎﻝ ﺍﳉﻮﻫﺮﻱ ﰲ ﺍﻟﺼﺤﺎﺡ ﺍﻟﻌﲑ
ﺍﻹﺑﻞ ﲢﻤﻞ ﺍﳌﲑﺓ ﲨﻌﻬﺎ ﻋﲑﺍﺕ)ﻃﻠﺒﺔ( ﺃﻱ ﺷﻴﺌﺎ ﻧﻄﻠﺒﻪ)ﻇﻬﺮﻩ( ﺍﻟﻈﻬﺮ ﺍﻟﺪﻭﺍﺏ ﺍﻟﱵ ﺗﺮﻛﺐ)ﻇﻬﺮﺍﻢ( ﺃﻱ ﻣﺮﻛﻮﺑﺎﻢ
)ﺣﱴ ﺃﻛﻮﻥ ﺃﻧﺎ ﺩﻭﻧﻪ( ﺃﻱ ﻗﺪﺍﻣﻪ ﻣﺘﻘﺪﻣﺎ ﰲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻟﺌﻼ ﻳﻔﻮﺕ ﺷﻲﺀ ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﻟﱵ ﻻ ﺗﻌﻠﻤﻮﺎ)ﺑﺦ ﺑﺦ( ﻓﻴﻪ ﻟﻐﺘﺎﻥ
ﺇﺳﻜﺎﻥ ﺍﳋﺎﺀ ﻭﻛﺴﺮﻫﺎ ﻣﻨﻮﻧﺎ ﻭﻫﻲ ﻛﻠﻤﺔ ﺗﻄﻠﻖ ﻟﺘﻔﺨﻴﻢ ﺍﻷﻣﺮ ﻭﺗﻌﻈﻴﻤﻪ ﰲ ﺍﳋﲑ)ﺇﻻ ﺭﺟﺎﺀﺓ( ﻫﻜﺬﺍ ﻫﻮ ﰲ ﺃﻛﺜﺮ ﺍﻟﻨﺴﺦ
ﺍﳌﻌﺘﻤﺪﺓ ﺭﺟﺎﺀﺓ ﺑﺎﳌﺪ ﺯﻧﺼﺐ ﺍﻟﺘﺎﺀ ﻭﰲ ﺑﻌﻀﻬﺎ ﺭﺟﺎﺀ ﺑﻼ ﺗﻨﻮﻳﻦ ﻭﰲ ﺑﻌﻀﻬﺎ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻭﻛﻠﻪ ﺻﺤﻴﺢ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﻠﻐﺔ
ﻭﻣﻌﻨﺎﻩ ﻭﺍﷲ ﻣﺎ ﻓﻌﻠﺘﻪ ﻟﺸﻲﺀ ﺇﻻ ﺭﺟﺎﺀ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﺃﻫﻠﻬﺎ)ﻗﺮﻧﻪ( ﺃﻱ ﺟﻌﺒﺔ ﺍﻟﻨﺸﺎﺏ[
- ١٨٧ﺍﻧﻈﺮ:ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ )(٢٤٧ /٢٨
- ١٨٨ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) (٢٦٥٥)(٤٩ /٣ﺻﺤﻴﺢ
١٠٢
ﺨ ِﺬ ِﻩ ﺣﺘﻰ ِﺇﻧﻲ
ﺴ ﺮ ﺍ ِﻹﺯﺍ ﺭ ﻋ ﻦ ﹶﻓ ِ
ﺨ ﹶﺬ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ ،ﹸﺛ ﻢ ﺣ
ﺲ ﹶﻓ ِ
ﻕ ﺧﻴﺒ ﺮ ،ﻭِﺇ ﱠﻥ ﺭ ﹾﻛﺒﺘِﻲ ﹶﻟﺘ ﻤ
ﻓِﻲ ﺯﻗﹶﺎ ِ
ﺖ ﺧﻴﺒ ﺮ ِﺇﻧﺎ ِﺇﺫﹶﺍ
ﺨ ِﺬ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﹶﻠﻤﺎ ﺩ ﺧ ﹶﻞ ﺍﻟ ﹶﻘ ﺮﻳ ﹶﺔ ﻗﹶﺎ ﹶﻝ”:ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒ ﺮ ﺧ ِﺮﺑ ﺽ ﹶﻓ ِﹶﺃﻧ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﺑﻴﺎ ِ
ﺝ ﺍﻟ ﹶﻘ ﻮ ﻡ
ﻼﺛﹰﺎ،ﻗﹶﺎ ﹶﻝ :ﻭ ﺧ ﺮ
ﺡ ﺍ ﹸﳌﻨ ﹶﺬﺭِﻳ ﻦ{ ]ﺍﻟﺼﺎﻓﺎﺕ [١٧٧:ﻗﹶﺎﹶﻟﻬﺎ ﹶﺛ ﹶ ﺻﺒﺎ ﻧ ﺰﹾﻟﻨﺎ ِﺑﺴﺎ ﺣ ِﺔ ﹶﻗ ﻮ ٍﻡ }ﹶﻓﺴﺎ َﺀ
ﺶﳉﻴ ﺲ -ﻳ ﻌﻨِﻲ ﺍ ﹶ ﳋﻤِﻴ ﺻﺤﺎِﺑﻨﺎ:ﻭﺍ ﹶ ﺾ ﹶﺃ
ﺤ ﻤ ﺪ،ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍﻟ ﻌﺰِﻳ ِﺰ :ﻭﹶﻗﺎ ﹶﻝ ﺑ ﻌ
ِﺇﻟﹶﻰ ﹶﺃ ﻋﻤﺎِﻟ ِﻬ ﻢ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻣ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﻧِﺒ ﻲ ﺴﺒ ﻲ ،ﹶﻓﺠﺎ َﺀ ِﺩ ﺣﻴ ﹸﺔ ﺍﻟ ﹶﻜ ﹾﻠِﺒ ﻲ ﺭ ِ ﺠ ِﻤ ﻊ ﺍﻟ ﺻﺒﻨﺎﻫﺎ ﻋﻨ ﻮ ﹰﺓ،ﹶﻓ
-ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﺄ
ﺖ ﺣﻴ ﻲ،ﹶﻓﺠﺎ َﺀ ﺻ ِﻔﻴ ﹶﺔ ِﺑﻨ
ﺨ ﹾﺬ ﺟﺎ ِﺭﻳ ﹰﺔ«،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﺐ ﹶﻓ ﺴﺒ ِﻲ،ﻗﹶﺎ ﹶﻝ»:ﺍ ﹾﺫ ﻫ ﺍﻟﱠﻠ ِﻪ،ﹶﺃ ﻋ ِﻄﻨِﻲ ﺟﺎ ِﺭﻳ ﹰﺔ ِﻣ ﻦ ﺍﻟ
ﺖ ﺣﻴ ﻲ ،ﺳﻴ ﺪ ﹶﺓ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ﺻ ِﻔﻴ ﹶﺔ ِﺑﻨ
ﺖ ِﺩ ﺣﻴ ﹶﺔ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ،ﹶﺃ ﻋ ﹶﻄﻴ
ﻚ،ﻗﹶﺎ ﹶﻝ»:ﺍ ﺩﻋﻮ ﻩ ِﺑﻬﺎ« ﹶﻓﺠﺎ َﺀ ِﺑﻬﺎ،ﹶﻓﹶﻠﻤﺎ ﻧ ﹶﻈ ﺮ ِﺇﹶﻟﻴﻬﺎ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ »:ﺧ ﹾﺬ ﺼﹸﻠ ﺢ ِﺇﻟﱠﺎ ﹶﻟ
ﻀ ِﲑ ،ﹶﻻ ﺗ ﻭﺍﻟﻨ ِ
ﺖ:ﻳﺎ ﹶﺃﺑﺎ ﺣ ﻤ ﺰ ﹶﺓ،ﻣﺎ ﺴﺒ ِﻲ ﹶﻏﻴ ﺮﻫﺎ«،ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﺄ ﻋﺘ ﹶﻘﻬﺎ ﺍﻟﻨِﺒ ﻲ ﻭﺗ ﺰ ﻭ ﺟﻬﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺛﹶﺎِﺑ ﺟﺎ ِﺭﻳ ﹰﺔ ِﻣ ﻦ ﺍﻟ
ﺴﻬﺎ،ﹶﺃ ﻋﺘ ﹶﻘﻬﺎ ﻭﺗ ﺰ ﻭ ﺟﻬﺎ ،ﺣﺘﻰ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺑِﺎﻟ ﱠﻄﺮِﻳ ِﻖ ،ﺟ ﻬ ﺰﺗ ﻬﺎ ﹶﻟ ﻪ ﹸﺃ ﻡ ﺳﹶﻠ ﻴ ٍﻢ،ﹶﻓﹶﺄ ﻫ ﺪﺗﻬﺎ
ﺻ ﺪﹶﻗﻬﺎ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﹾﻔ ﹶﺃ
ﻂ
ﺴﹶ ﺠ ﹾﺊ ِﺑ ِﻪ« ﻭﺑ ﺻﺒ ﺢ ﺍﻟﻨِﺒ ﻲ ﻋﺮﻭﺳﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ِﻋﻨ ﺪ ﻩ ﺷ ﻲ ٌﺀ ﹶﻓ ﹾﻠﻴ ِ ﹶﻟ ﻪ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ،ﹶﻓﹶﺄ
ﺴﺒ ﻪ ﹶﻗ ﺪ ﹶﺫ ﹶﻛ ﺮ
ﺴ ﻤ ِﻦ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﺃ ﺣ ِ
ﺠ ﻌ ﹶﻞ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻳﺠِﻲ ُﺀ ﺑِﺎﻟﺘ ﻤ ِﺮ ،ﻭ ﺟ ﻌ ﹶﻞ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻳﺠِﻲ ُﺀ ﺑِﺎﻟ
ِﻧ ﹶﻄﻌﺎ،ﹶﻓ
١٨٩
ﺖ ﻭﻟِﻴ ﻤ ﹶﺔ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺴﻮِﻳ ﻖ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﺤﺎﺳﻮﺍ ﺣﻴﺴﺎ ،ﹶﻓﻜﹶﺎﻧ ﺍﻟ
ﺇﺫﺍ ﻓﺎﺟﺄ ﺍﻟﻌﺪﻭ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻏﺎﺭ ﻋﻠﻴﻬﻢ ﻓﻴﺠﺐ ﺭﺩﻩ ﻭﺻﺪﻩ ﰲ ﺃﻱ ﻭﻗﺖ ﺃﻏﺎﺭ ﻓﻴﻪ.
ﺍﻟﻌﻨﺎﻳﺔ ﲜﺮﺣﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻮﺗﺎﻫﻢ:
ﻭﻻ ﺑﺪ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﻣﻦ ﺍﺻﻄﺤﺎﺏ ﻓﺮﻕ ﻛﺎﻓﻴﺔ ﳋﺪﻣﺔ ﺍﳌﻘﺎﺗﻠﲔ ﻟﻄﻬﻲ ﺍﻟﻄﻌﺎﻡ ﻭﻧﻘﻞ
ﺍﳌﺎﺀ،ﻭﻣﺪﺍﻭﺍﺓ ﺍﳉﺮﺣﻰ،ﻭﻧﻘﻠﻬﻢ ﻣﻦ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳜﺸﻰ ﻋﻠﻴﻬﻢ ﻓﻴﻪ ﻣﻦ ﺇﺟﻬﺎﺯ ﺍﻟﻌﺪﻭ
ﻋﻠﻴﻬﻢ،ﺇﱃ ﻣﻜﺎﻥ ﻻ ﳜﺸﻰ ﻋﻠﻴﻬﻢ ﻣﻨﻬﻢ ﻓﻴﻪ،ﻭﻧﻘﻞ ﺍﳌﻮﺗﻰ ﻛﺬﻟﻚ ﺣﱴ ﻻ ﳝﺜﻞ ﻢ ﺍﻟﻌﺪﻭ.
- ١٨٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٣٧١)(٨٣ /١ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٣٦٥) - ٨٤(١٠٤٣ /٢
] ﺵ )ﺍﻟﻐﺪﺍﺓ( ﺍﻟﺼﺒﺢ) .ﺑﻐﻠﺲ( ﻇﻠﻤﺔ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺃﻱ ﻣﺒﻜﺮﺍ) .ﺭﺩﻳﻒ( ﺭﺍﻛﺐ ﺧﻠﻔﻪ) .ﻓﺄﺟﺮﻯ( ﺃﻱ ﻣﺮﻛﻮﺑﻪ) .ﺯﻗﺎﻕ( ﻫﻮ
ﺍﻟﺴﻜﺔ ﻭﺍﻟﻄﺮﻳﻖ) .ﺧﺮﺑﺖ( ﻓﺘﺤﺖ) .ﺑﺴﺎﺣﺔ( ﻧﺎﺣﻴﺔ ﻭﺟﻬﺔ) .ﻓﺴﺎﺀ( ﻗﺒﺢ) .ﻓﻘﺎﻟﻮﺍ ﳏﻤﺪ( ﺃﻱ ﺟﺎﺀ ﳏﻤﺪ ) .ﻋﻨﻮﺓ( ﻗﻬﺮﺍ
ﰲ ﻋﻨﻒ ﺃﻭ ﺻﻠﺤﺎ ﰲ ﺭﻓﻖ ﻓﻬﻲ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺸﻲﺀ ﻭﺿﺪﻩ ﻭﻗﻴﻞ ﺇﻥ ﺧﻴﱪ ﻓﺘﺢ ﺑﻌﻀﻬﺎ ﺻﻠﺤﺎ ﻭﺑﻌﻀﺨﺎ
ﻗﻬﺮﺍ) .ﻓﻘﺎﻝ ﻟﻪ( ﺃﻱ ﻷﻧﺲ) .ﻣﺎ ﺃﺻﺪﻗﻬﺎ( ﻣﺎﺫﺍ ﺃﻋﻄﺎﻫﺎ ﻣﻬﺮﺍ) .ﻓﺄﻫﺪﺎ( ﺯﻓﺘﻬﺎ) .ﻧﻄﻌﺎ( ﻫﻮ ﺛﻮﺏ ﻣﺘﺨﺬ ﻣﻦ ﺟﻠﺪ ﻳﻮﺿﻊ
ﻋﻠﻴﻪ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﻏﲑﻩ) .ﺍﻟﺴﻮﻳﻖ( ﺍﻟﺪﻗﻴﻖ) .ﺣﺴﻴﺎ( ﻫﻮ ﺍﻟﻄﻌﺎﻡ ﺍﳌﺘﺨﺬ ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺴﻤﻦ ﻭﺍﻷﻗﻂ ﺃﻭ ﺍﻟﺪﻗﻴﻖ[
١٠٣
ﻭﻳﺴﺘﻌﻤﻞ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﺎﻝ،ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻨﺴﺎﺀ ﻳﻘﻤﻦ ﺬﻩ ﺍﻷﻋﻤﺎﻝ ﰲ
ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ .
ﺱ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﻟ ﹶﻘ ﺪ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ”:ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ،ﺍﻧ ﻬ ﺰ ﻡ ﺍﻟﻨﺎ
ﺲ ﺭ ِ ﻓ ﻌ ﻦ ﹶﺃﻧ ٍ
ﺸ ﻤ ﺮﺗﺎ ِﻥ،ﹶﺃﺭﻯ ﺧ ﺪ ﻡ ﺳﻮِﻗ ِﻬﻤﺎ ﺗﻨ ﹸﻘﺰﺍ ِﻥ
ﺖ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ،ﻭﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﻭِﺇﻧ ﻬﻤﺎ ﹶﻟ ﻤ ﺸ ﹶﺔ ِﺑﻨ
ﺖ ﻋﺎِﺋ ﺭﹶﺃﻳ
ﺏ ﻋﻠﹶﻰ ﻣﺘﻮِﻧ ِﻬﻤﺎ،ﹸﺛ ﻢ ﺗ ﹾﻔ ِﺮﻏﹶﺎِﻧ ِﻪ ﻓِﻲ ﹶﺃ ﹾﻓﻮﺍ ِﻩ ﺍﻟ ﹶﻘ ﻮ ِﻡ،ﹸﺛ ﻢ ﺗ ﺮ ِﺟﻌﺎ ِﻥ ﻼ ِﻥ ﺍﻟ ِﻘ ﺮ
ﺏ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﻏﻴ ﺮ ﻩ:ﺗﻨ ﹸﻘ ﹶ
ﺍﻟ ِﻘ ﺮ
١٩٠
ﹶﻓﺘ ﻤﹶﻠ َﺂِﻧﻬﺎ،ﹸﺛ ﻢ ﺗﺠِﻴﺌﹶﺎ ِﻥ ﹶﻓﺘ ﹾﻔ ِﺮﻏﹶﺎِﻧﻬﺎ ﻓِﻲ ﹶﺃ ﹾﻓﻮﺍ ِﻩ ﺍﻟ ﹶﻘ ﻮ ِﻡ "
ﺤ ﹶﺔ
ﺱ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻭﹶﺃﺑﻮ ﹶﻃ ﹾﻠ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ﺍﻧ ﻬ ﺰ ﻡ ﺍﻟﻨﺎ ﺲ ﺭ ِﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺤ ﹶﺔ ﺭ ﺟﻠﹰﺎ ﺭﺍ ِﻣﻴﺎ ﺷﺪِﻳ ﺪ ﺠ ﹶﻔ ٍﺔ ﹶﻟ ﻪ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑﻮ ﹶﻃ ﹾﻠ ﺤ ﺏ ِﺑ ِﻪ ﻋﹶﻠﻴ ِﻪ ِﺑ ﺠ ﻮ ﻱ ﺍﻟﻨِﺒ ﻲ ﻣ ﺑﻴ ﻦ ﻳ ﺪ ِ
ﺸ ﺮﻫﺎ
ﳉ ﻌﺒ ﹸﺔ ِﻣ ﻦ ﺍﻟﻨﺒ ِﻞ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ»:ﺍﻧ
ﻼﺛﹰﺎ ،ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻳ ﻤ ﺮ ﻣ ﻌ ﻪ ﺍ ﹶ
ﺴ ﺮ ﻳ ﻮ ﻣِﺌ ٍﺬ ﹶﻗ ﻮ ﺳﻴ ِﻦ ﹶﺃ ﻭ ﹶﺛ ﹶ
ﺍﻟ ِﻘ ﺪ،ﻳ ﹾﻜ ِ
ﺖﺤ ﹶﺔ:ﻳﺎ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪِ،ﺑﹶﺄﺑِﻲ ﹶﺃﻧ ﻑ ﺍﻟﻨِﺒ ﻲ ﻳﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﺍﻟ ﹶﻘ ﻮ ِﻡ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ ﹶﺃﺑﻮ ﹶﻃ ﹾﻠ ﺤ ﹶﺔ«.ﹶﻓﹶﺄ ﺷ ﺮ ِﻟﹶﺄﺑِﻲ ﹶﻃ ﹾﻠ
ﺸ ﹶﺔ
ﺖ ﻋﺎِﺋ ﺤ ِﺮ ﻙ ،ﻭﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳ
ﺤﺮِﻱ ﺩﻭ ﹶﻥ ﻧ ﻚ ﺳ ﻬ ﻢ ِﻣ ﻦ ِﺳﻬﺎ ِﻡ ﺍﻟ ﹶﻘ ﻮ ِﻡ،ﻧ ﻑ ﻳﺼِﻴﺒ ﺸ ِﺮ ﻭﹸﺃﻣﻲ ،ﹶﻻ ﺗ
ﺏ ﻋﻠﹶﻰ ﺸ ﻤ ﺮﺗﺎ ِﻥ،ﹶﺃﺭﻯ ﺧ ﺪ ﻡ ﺳﻮِﻗ ِﻬﻤﺎ،ﺗﻨ ِﻘﺰﺍ ِﻥ ﺍﻟ ِﻘ ﺮ ﺖ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ،ﻭﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﻭِﺇﻧ ﻬﻤﺎ ﹶﻟ ﻤ ِﺑﻨ
ﻣﺘﻮِﻧ ِﻬﻤﺎ،ﺗ ﹾﻔ ِﺮﻏﹶﺎِﻧ ِﻪ ﻓِﻲ ﹶﺃ ﹾﻓﻮﺍ ِﻩ ﺍﻟ ﹶﻘ ﻮ ِﻡ،ﹸﺛ ﻢ ﺗ ﺮ ِﺟﻌﺎ ِﻥ،ﹶﻓﺘ ﻤﹶﻠ َﺂِﻧﻬﺎ،ﹸﺛ ﻢ ﺗﺠِﻴﺌﹶﺎ ِﻥ ﹶﻓﺘ ﹾﻔ ِﺮﻏﹶﺎِﻧ ِﻪ ﻓِﻲ ﹶﺃ ﹾﻓﻮﺍ ِﻩ
١٩١
ﻼﺛﹰﺎ"
ﺤ ﹶﺔ ِﺇﻣﺎ ﻣ ﺮﺗﻴ ِﻦ ﻭِﺇﻣﺎ ﹶﺛ ﹶ
ﻱ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ ﻒ ِﻣ ﻦ ﻳﺪ ﺴﻴ
ﺍﻟ ﹶﻘ ﻮ ِﻡ ،ﻭﹶﻟ ﹶﻘ ﺪ ﻭﹶﻗ ﻊ ﺍﻟ
ﺱ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻭﹶﺃﺑﻮ ﺱ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﻚ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ﺍﻧ ﻬ ﺰ ﻡ ﻧﺎ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭ ﻋ ﻦ ﹶﺃﻧ ِ
ﺤ ﹶﺔ ﺭ ﺟﻠﹰﺎ ﺭﺍ ِﻣﻴﺎ ،ﺷﺪِﻳ ﺪﺠ ﹶﻔ ٍﺔ«،ﻗﹶﺎ ﹶﻝ »:ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑﻮ ﹶﻃ ﹾﻠ
ﺤ ﺏ ﻋﹶﻠﻴ ِﻪ ِﺑ
ﺠ ﻮ
ﻱ ﺍﻟﻨِﺒ ﻲ ﻣ ﺤ ﹶﺔ ﺑﻴ ﻦ ﻳ ﺪ ِ
ﹶﻃ ﹾﻠ
ﺠ ﻌﺒ ﹸﺔ ِﻣ ﻦ
ﺴ ﺮ ﻳ ﻮ ﻣِﺌ ٍﺬ ﹶﻗ ﻮ ﺳﻴ ِﻦ ﹶﺃ ﻭ ﹶﺛﻠﹶﺎﺛﹰﺎ«،ﻗﹶﺎ ﹶﻝ ”:ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻳ ﻤ ﺮ ﻣ ﻌ ﻪ ﺍﹾﻟ ﻉ ،ﻭ ﹶﻛ ﺍﻟﻨ ﺰ ِ
ﷲ ﻳﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ ﹶﺃﺑﻮ ﻑ ﻧِﺒ ﻲ ﺍ ِ
ﺸ ِﺮ ﺤ ﹶﺔ "،ﻗﹶﺎ ﹶﻝ ”:ﻭﻳ ﺍﻟﻨﺒ ِﻞ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ:ﺍﻧﹸﺜ ﺮﻫﺎ ِﻟﹶﺄﺑِﻲ ﹶﻃ ﹾﻠ
ﺤﺮِﻱ ﺩﻭ ﹶﻥ
ﻚ ﺳ ﻬ ﻢ ِﻣ ﻦ ِﺳﻬﺎ ِﻡ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ،ﻧ
ﺼﺒ
ﻑ،ﻟﹶﺎ ﻳ ِ
ﺸ ِﺮ
ﺖ ﻭﹸﺃﻣﻲ،ﻟﹶﺎ ﺗ
ﷲِ،ﺑﹶﺄﺑِﻲ ﹶﺃ ﻧ
ﺤ ﹶﺔ:ﻳﺎ ﻧِﺒ ﻲ ﺍ ِ
ﹶﻃ ﹾﻠ
- ١٩٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] ( ٢٨٨٠)(٣٣ /٤ﺵ )ﳌﺸﻤﺮﺗﺎﻥ( ﻣﻦ ﺍﻟﺘﺸﻤﲑ ﻭﻫﻮ ﺭﻓﻊ ﺍﻹﺯﺍﺭ) .ﺧﺪﻡ( ﲨﻊ ﺧﺪﻣﺔ ﻭﻫﻲ
ﻣﻮﺿﻊ ﺍﳋﻠﺨﺎﻝ ﻣﻦ ﺍﻟﺴﺎﻕ ﻭﻫﻮ ﻣﺎ ﻓﻮﻕ ﺍﻟﻜﻌﺒﲔ) .ﺳﻮﻗﻬﻤﺎ( ﲨﻊ ﺳﺎﻕ) .ﺗﻨﻘﺰﺍﻥ( ﻣﻦ ﺍﻟﻨﻘﺰ ﻭﻫﻮ ﺍﻟﻮﺛﺐ ﻭﺍﻹﺳﺮﺍﻉ ﰲ
ﺍﳌﺸﻲ) .ﺍﻟﻘﺮﺏ( ﺃﻱ ﺗﺜﺒﺎﻥ ﻭﳘﺎ ﲢﻤﻼﻥ ﺍﻟﻘﺮﺏ) .ﻣﺘﻮﻤﺎ( ﻇﻬﻮﺭﳘﺎ) .ﺃﻓﻮﺍﻩ ﺍﻟﻘﻮﻡ( ﻣﻦ ﺍﳉﺮﺣﻰ ﻭﻣﻦ ﻓﻴﻬﻢ ﺭﻣﻖ[
- ١٩١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] ( ٣٨١١)(٣٧ /٥ﺵ)ﺑﲔ ﻳﺪﻱ( ﻗﺪﺍﻡ) .ﳎﻮﺏ ﺑﻪ ﻋﻠﻴﻪ( ﻣﺘﺮﺱ ﻋﻠﻴﻪ ﺑﻨﻔﺴﻪ ﻳﻘﻴﻪ ﻣﻦ
ﺿﺮﺑﺎﺕ ﺍﳌﺸﺮﻛﲔ ﻭﻧﺒﺎﳍﻢ) .ﲝﺠﻔﺔ( ﺗﺮﺱ ﻣﻦ ﺍﳉﻠﺪ ﻟﻴﺲ ﻓﻴﻬﺎ ﺧﺸﺐ .ﻻ )ﺷﺪﻳﺪ ﺍﻟﻘﺪ( ﻫﻮ ﺍﻟﺴﲑ ﻣﻦ ﺟﻠﺪ ﻣﺪﺑﻮﻍ
ﻭﺍﳌﻌﲎ ﺃﻥ ﻭﺗﺮ ﻗﻮﺳﻪ ﺷﺪﻳﺪ ﰲ ﺍﻟﱰﻉ ﻭﺍﳌﺪ) .ﺍﳉﻌﺒﺔ( ﺍﻟﻜﻨﺎﻧﺔ ﺍﳌﻤﻠﻮﺀﺓ ﺑﺎﻟﻨﺒﻞ) .ﳓﺮﻱ ﺩﻭﻥ ﳓﺮﻙ( ﺃﻗﻒ ﺑﲔ ﻳﺪﻳﻚ ﲝﻴﺚ
ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﺴﻬﻢ ﻳﺼﻴﺐ ﳓﺮﻱ ﻭﻻ ﻳﺼﻴﺐ ﳓﺮﻙ ﻭﺍﻟﻨﺤﺮ ﺍﻟﺼﺪﺭ ﻭﺃﺳﻔﻞ ﺍﻟﻌﻨﻖ[
١٠٤
ﺸ ﻤ ﺮﺗﺎ ِﻥ،ﹶﺃﺭﻯ ﺧ ﺪ ﻡ
ﺖ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ،ﻭﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﻭِﺇﻧ ﻬﻤﺎ ﹶﻟ ﻤ
ﺸ ﹶﺔ ِﺑﻨ
ﺖ ﻋﺎِﺋ
ﺤ ِﺮ ﻙ "،ﻗﹶﺎ ﹶﻝ »:ﻭﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳ
ﻧ
ﺏ ﻋﻠﹶﻰ ﻣﺘﻮِﻧ ِﻬﻤﺎ،ﹸﺛ ﻢ ﺗ ﹾﻔ ِﺮﻏﹶﺎِﻧ ِﻪ ﻓِﻲ ﹶﺃ ﹾﻓﻮﺍ ِﻫ ِﻬ ﻢ،ﹸﺛ ﻢ ﺗ ﺮ ِﺟﻌﺎ ِﻥ ﹶﻓﺘ ﻤﹶﻠ َﺂِﻧﻬﺎ،ﹸﺛ ﻢ ﺳﻮِﻗ ِﻬﻤﺎ،ﺗﻨ ﹸﻘﻠﹶﺎ ِﻥ ﺍﹾﻟ ِﻘ ﺮ
ﺤ ﹶﺔ ِﺇﻣﺎ ﻣ ﺮﺗﻴ ِﻦ ﻭِﺇﻣﺎ ﹶﺛﻠﹶﺎﺛﹰﺎ
ﻒ ِﻣ ﻦ ﻳ ﺪﻱ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ ﺴﻴ ﺗﺠِﻴﺌﹶﺎ ِﻥ ﺗ ﹾﻔ ِﺮﻏﹶﺎِﻧ ِﻪ ﻓِﻲ ﹶﺃ ﹾﻓﻮﺍ ِﻩ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ،ﻭﹶﻟ ﹶﻘ ﺪ ﻭﹶﻗ ﻊ ﺍﻟ
١٩٢
ﺱ« ِﻣ ﻦ ﺍﻟﻨﻌﺎ ِ
ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻴﺎﻡ ﺍﻟﻨﺴﺎﺀ ﺑﺴﻘﻲ ﺍﺎﻫﺪﻳﻦ ﻭﻧﻘﻞ ﺍﳌﺎﺀ ﳍﻢ،ﻭﻣﺜﻠﻪ ﰲ ﺍﳊﻜﻢ ﺍﻟﻄﻌﺎﻡ
ﻭﳓﻮﻩ.
ﻭﰲ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﻴﺎﻡ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺘﻤﺮﻳﺾ ﻭﻣﺪﺍﻭﺍﺓ ﺍﳉﺮﻭﺡ -ﻭﺍﻷﺻﻞ
ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺮﻳﺢ ﺍﻟﺬﻱ ﺗﺪﺍﻭﻳﻪ ﺍﳌﺮﺃﺓ ﳏﺮﻣﹰﺎ ﳍﺎ،ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﻧﺼﻪ
ﻗﺮﻳﺒﹰﺎ،ﻭﻟﻜﻦ ﺇﺫﺍ ﺩﻋﺖ ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﻣﺪﺍﻭﺍﺎ ﻏﲑ ﳏﺮﻡ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ ﻣﻊ ﻋﺪﻡ ﺍﳌﺒﺎﺷﺮﺓ
ﺣﺴﺐ ﺍﻹﻣﻜﺎﻥ.
ﺡ ﻭ ﺟ ﻪ ﺍﻟﻨِﺒ ﻲ
ﺡ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﺟ ِﺮ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ:ﹶﺃﻧ ﻪ ﺳِﺌ ﹶﻞ ﻋ ﻦ ﺟ ﺮ ِ
ﻓ ﻌ ﻦ ﺳ ﻬ ٍﻞ ﺭ ِ
ﺴ ﹸﻞﻼ ﻡ،ﺗ ﻐ ِ
ﺴﹶﺖ ﻓﹶﺎ ِﻃ ﻤ ﹸﺔ ﻋﹶﻠﻴﻬﺎ ﺍﻟ
ﻀ ﹸﺔ ﻋﻠﹶﻰ ﺭﹾﺃ ِﺳ ِﻪ ،ﹶﻓﻜﹶﺎﻧ ﺖ ﺍﻟﺒﻴ ﺸ ﻤ ِ
ﺕ ﺭﺑﺎ ِﻋﻴﺘ ﻪ ،ﻭ ﻫ ِ ﺴ ﺮ ،ﻭ ﹸﻛ ِ
ﺼﲑﺍ ﹶﻓﹶﺄ ﺣ ﺮﹶﻗﺘ ﻪ ﺣﺘﻰ ﺻﺎ ﺭ
ﺕ ﺣ ِ ﺕ ﹶﺃ ﱠﻥ ﺍﻟ ﺪ ﻡ ﹶﻻ ﻳﺰِﻳ ﺪ ِﺇﻟﱠﺎ ﹶﻛﹾﺜ ﺮ ﹰﺓ،ﹶﺃ ﺧ ﹶﺬ
ﻚ،ﻓﹶﹶﻠﻤﺎ ﺭﹶﺃ ﺴ ﺍﻟ ﺪ ﻡ ﻭ ﻋِﻠ ﻲ ﻳ ﻤ ِ
ﻚ ﺍﻟ ﺪ ﻡ«.١٩٣ ﺴ ﺭﻣﺎﺩﺍ،ﹸﺛ ﻢ ﹶﺃﹾﻟ ﺰﹶﻗﺘ ﻪ ﻓﹶﺎ ﺳﺘ ﻤ
- ١٩٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٨١١) - ١٣٦(١٤٤٣ /٣
] ﺵ )ﳎﻮﺏ ﻋﻠﻴﻪ ﲝﺠﻔﺔ( ﺃﻱ ﻣﺘﺮﺱ ﻋﻨﻪ ﻟﻴﻘﻴﻪ ﺳﻼﺡ ﺍﻟﻜﻔﺎﺭ ﻭﺃﺻﻞ ﺍﻟﺘﺠﻮﻳﺐ ﺍﻻﺗﻘﺎﺀ ﺑﺎﳉﻮﺏ ﻛﺜﻮﺏ ﻭﻫﻮ
ﺍﻟﺘﺮﺱ)ﺷﺪﻳﺪ ﺍﻟﱰﻉ( ﺃﻱ ﺷﺪﻳﺪ ﺍﻟﺮﻣﻲ ﺑﺎﻟﺴﻬﺎﻡ)ﺍﳉﻌﺒﺔ( ﻫﻲ ﺍﻟﻜﻨﺎﻧﺔ ﺍﻟﱵ ﲡﻌﻞ ﻓﻴﻬﺎ ﺍﻟﺴﻬﺎﻡ)ﻻ ﺗﺸﺮﻑ( ﺃﻱ ﻻ ﺗﺘﺸﺮﻑ ﻣﻦ
ﺃﻋﻠﻰ ﻣﻮﺿﻊ ﺃﻱ ﻻ ﺗﺘﻄﻠﻊ)ﳓﺮﻱ ﺩﻭﻥ ﳓﺮﻙ( ﺃﻱ ﺃﻗﺮﺏ ﻣﻨﻪ ﻭﺍﻟﻨﺤﺮ ﺃﻋﻠﻰ ﺍﻟﺼﺪﺭ ﻭﻣﻮﺿﻊ ﺍﻟﻘﻼﺩﺓ ﻣﻨﻪ ﻭﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻰ
ﺍﻟﺼﺪﺭ ﺃﻳﻀﺎ ﻭﺍﳉﻤﻠﺔ ﺩﻋﺎﺋﻴﺔ ﺃﻱ ﺟﻌﻞ ﺍﷲ ﳓﺮﻱ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺴﻬﺎﻡ ﻣﻦ ﳓﺮﻙ ﻷﺻﺎﺏ ﺎ ﺩﻭﻧﻚ)ﺧﺪﻡ ﺳﻮﻗﻬﻤﺎ( ﺍﻟﻮﺍﺣﺪﺓ
ﺧﺪﻣﺔ ﻭﻫﻲ ﺍﳋﻠﺨﺎﻝ ﻭﺍﻟﺴﻮﻕ ﲨﻊ ﺳﺎﻕ)ﻋﻠﻰ ﻣﺘﻮﻤﺎ( ﺃﻱ ﻋﻠﻰ ﻇﻬﻮﺭﳘﺎ)ﻣﻦ ﺍﻟﻨﻌﺎﺱ( ﻫﻮ ﺍﻟﻨﻌﺎﺱ ﺍﻟﺬﻱ ﻣﻦ ﺍﷲ ﺑﻪ ﻋﻠﻰ
ﺃﻫﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻴﻘﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻳﻮﻡ ﺃﺣﺪ ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﻋﻠﻢ ﻣﺎ ﰲ ﻗﻠﻮﻢ ﻣﻦ ﺍﻟﻐﻢ ﻭﺧﻮﻑ ﻛﺮﻩ ﺍﻷﻋﺪﺍﺀ ﺻﺮﻓﻬﻢ ﻋﻦ
ﺫﻟﻚ ﺑﺈﻧﺰﺍﻝ ﺍﻟﻨﻌﺎﺱ ﻋﻠﻴﻬﻢ ﻟﺌﻼ ﻳﻮﻫﻨﻬﻢ ﺍﻟﻐﻢ ﻭﺍﳋﻮﻑ ﻭﻳﻀﻌﻒ ﻋﺎﺋﻤﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ }ﰒ ﺃﻧﺰﻝ ﻋﻠﻴﻜﻢ ﻣﻦ ﺑﻌﺪ ﺍﻟﻐﻢ ﺃﻣﻨﺔ
ﻧﻌﺎﺳﺎ ﻳﻐﺸﻰ ﻃﺎﺋﻔﺔ ﻣﻨﻜﻢ{[
- ١٩٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٩١١)(٤٠ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٩٠) - ١٠١(١٤١٦ /٣
١٠٥
ﻚ
ﺺ ﹶﺫِﻟ
ﻀﺮﻭ ﺭ ِﺓ.ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ:ﻭﻳﺨﺘ
ﻭﻓِﻴ ِﻪ ﺟﻮﺍ ﺯ ﻣﻌﺎﹶﻟﺠﺔ ﺍﳌﹶﺮﺃﹶﺓ ﺍﻷَﺟﻨِﺒﻴﺔ ﺍﻟ ﺮﺟﻞ ﺍﻷَﺟﻨِﺒ ﻲ ﻟِﻠ
ﺸ ِﻌ ﺮ ﻣِﻨ ﻪ
ﺴ ِﻪ ﺑﻞ ﻳﻘ
ﺡ ﻻ ﻳﻠﺘ ﱡﺬ ِﺑﻠﹶﻤ ِ ﺕ ِﻣﻨ ﻬ ﻦ َﻷ ﱠﻥ ﻣﻮﺿِ ﻊ ﺍﳉﹸﺮ ِ ِﺑﺬﹶﻭﺍﺕ ﺍﳌﹶﺤﺎ ِﺭ ِﻡ ﹸﺛ ﻢ ﺑِﺎ ﹸﳌﺘﺠﺎ ﱠﻻ ِ
ﺲ. ﺕ ﻓﹶﻠﻴﻜﹸﻦ ِﺑ ﻐ ِﲑ ﻣﺒﺎ ﺷ ﺮ ٍﺓ ﻭﻻ ﻣ
ﻀﺮﻭﺭﺓ ِﻟ ﻐ ِﲑ ﺍ ﹸﳌﺘﺠﺎ ﱠﻻ ِ
ﺍﳉِﻠ ﺪ ﹶﻓﺈِﻥ ﺩﻋﺖ ﺍﻟ
ﺴﻠﹸﻬﺎ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺟ ﹶﻞ ﻻ ﻚ ﺍﺗﻔﺎﹸﻗﻬﻢ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﳌﹶﺮﹶﺃ ﹶﺓ ﺇِﺫﺍ ﻣﺎﺗﺖ ﻭﻟﹶﻢ ﺗﻮﺟﺪ ﺍﻣ ﺮﺃﹶﺓ ﺗ ﻐ ﻭﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﻱ ﻭﻓِﻲ ﻗﹶﻮ ِﻝ ﻀﻬِﻢ ﻛﺎﻟﺰﻫ ِﺮ ﺴﻠﹸﻬﺎ ﻣِﻦ ﻭﺭﺍ ِﺀ ﺣﺎِﺋ ٍﻞ ﻓِﻲ ﻗﹶﻮ ِﻝ ﺑﻌ ِ ﺲ ﺑﻞ ﻳ ﻐ ﻳﺒﺎ ِﺷ ﺮ ﻏﹸﺴﻠﹶﻬﺎ ﺑِﺎ ﹶﳌ
ﲔ ﺣﺎﻝ ﺍﳌﹸﺪﺍﻭﺍﺓ ﻭﺗﻐﺴِﻴﻞ ﻕ ﺑ
ﺍﻷَﻛﹶﺜ ِﺮ ﺗﻴ ﻤ ﻢ ﻭﻗﺎ ﹶﻝ ﺍﻷَﻭﺯﺍ ِﻋ ﻲ ﺗﺪﹶﻓ ﻦ ﻛﹶﻤﺎ ِﻫ ﻲ.ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍ ﹸﳌﻨِﲑ:ﺍﻟﻔﹶﺮ
ﺕ.١٩٤ ﺕ ﺗﺒِﻴ ﺢ ﺍﳌﹶﺤﻈﹸﻮﺭﺍ ِ ﻀﺮﻭﺭﺍ ﺿﺮﻭﺭﺓ ﻭﺍﻟ ﺖ ﹶﺃ ﱠﻥ ﺍﻟﻐﺴ ﹶﻞ ﻋِﺒﺎ ﺩ ﹲﺓ ﻭﺍﳌﹸﺪﺍﻭ ﹸﺓ ﺍ ﹶﳌﻴ ِ
ﺨ ﺪ ﻣ ﻬ ﻢ ،ﻭﻧ ﺮ ﺩ
ﺴﻘِﻲ ﺍﻟ ﹶﻘ ﻮ ﻡ ،ﻭﻧ ﺖ »:ﹸﻛﻨﺎ ﻧ ﻐﺰﻭ ﻣ ﻊ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻨ
ﺖ ﻣ ﻌ ﻮ ٍﺫ،ﻗﹶﺎﹶﻟ ﻭ ﻋ ِﻦ ﺍﻟ ﺮﺑﻴ ِﻊ ِﺑﻨ ِ
١٩٥
ﳉ ﺮﺣﻰ ﻭﺍﻟ ﹶﻘﺘﻠﹶﻰ ِﺇﻟﹶﻰ ﺍ ﹶﳌﺪِﻳﻨ ِﺔ« ﺍﹶ
ﻭﻗﻮﳍﺎ:ﻭﳔﺪﻣﻬﻢ ﻋﺎﻡ ﻳﺸﻤﻞ ﻛﻞ ﺧﺪﻣﺔ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﺎﻫﺪ ﰲ ﺍﳌﻌﺮﻛﺔ.
ﺕ،ﹶﺃ ﺧﹸﻠ ﹸﻔ ﻬ ﻢ ﻓِﻲ
ﷲ ﺳﺒ ﻊ ﹶﻏ ﺰﻭﺍ ٍ
ﺕ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺖ »:ﹶﻏ ﺰ ﻭ
ﻭ ﻋ ﻦ ﹸﺃ ﻡ ﻋ ِﻄﻴ ﹶﺔ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭﻳ ِﺔ،ﻗﹶﺎﹶﻟ
ﺠ ﺮﺣﻰ ،ﻭﹶﺃﻗﹸﻮ ﻡ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺮﺿﻰ«.١٩٦ ﺻﻨ ﻊ ﹶﻟ ﻬ ﻢ ﺍﻟ ﱠﻄﻌﺎ ﻡ ،ﻭﹸﺃﺩﺍﻭِﻱ ﺍﹾﻟ
ِﺭﺣﺎِﻟ ِﻬ ﻢ،ﹶﻓﹶﺄ
ﷲﺸ ِﺮﻛﹸﻮ ﹶﻥ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ﻑ ﺍﹾﻟ ﻤ ﺼ ﺮ
ﻭ ﻋ ﻦ ﺳ ﻬ ِﻞ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ﻭﺍﻧ
ﺖ ﻓﹶﺎ ِﻃ ﻤ ﹸﺔ ﻓِﻴ ﻤ ﻦ ﺻﺤﺎِﺑ ِﻪ ﻳﺘﺒﻌﻮﻧ ﻬ ﻢ ﺑِﺎﹾﻟﻤﺎ ِﺀ ،ﹶﻓﻜﹶﺎﻧ ﷲ ﻭﹶﺃ ﺝ ﺍﻟﻨﺴﺎ ُﺀ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ،ﺧ ﺮ
ﺴ ﹸﻞ ﺟ ﺮ ﺣ ﻪ ﺑِﺎﹾﻟﻤﺎ ِﺀ ﹶﻓﻴ ﺰﺩﺍ ﺩ ﺍﻟ ﺪ ﻡ،ﹶﻓﹶﻠﻤﺎ
ﺖ ﺗ ﻐ ِ
ﷲ ﺍ ﻋﺘﻨ ﹶﻘﺘ ﻪ ﻭ ﺟ ﻌﻠﹶ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺝ ،ﹶﻓﹶﻠﻤﺎ ﹶﻟ ِﻘﻴ ﺧ ﺮ
ﻚ
ﺴ
ﺡ،ﻭﺍ ﺳﺘ ﻤ
ﺠ ﺮ ِ
ﺼ ﻖ ﺑِﺎﹾﻟ
ﺼ ٍﲑ،ﹶﻓﹶﺄ ﺣ ﺮﹶﻗﺘ ﻪ ﺑِﺎﻟﻨﺎ ِﺭ ﹶﻓ ﹶﻜ ﻤ ﺪﺗ ﻪ ﺣﺘﻰ ﹶﻟ
ﺕ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﺣ ِ
ﻚ ﹶﺃ ﺧ ﹶﺬ
ﺕ ﹶﺫِﻟ
ﺭﹶﺃ
ﺍﻟ ﺪ ﻡ".١٩٧
ﻫﺬﺍ ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺧﺮﻭﺝ ﺍﳌﺮﺃﺓ ﻣﻊ ﺍﺎﻫﺪﻳﻦ،ﻻﺳﻴﻤﺎ ﻹﺭﺍﺩﺓ ﺍﻟﻘﺘﺎﻝ،ﳌﺎ ﰲ ﺫﻟﻚ
ﺝ ﺍﻟﻨﺴﺎ ِﺀ ﻣ ﻊ
ﻣﻦ ﳐﺎﻟﻔﺔ ﺍﳌﻄﻠﻮﺏ ﻣﻨﻬﺎ،ﻭﻫﻮ ﺳﺘﺮﻫﺎ،ﻓﻔﻲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ":ﹶﺃﻣﺎ ِﺇ ﺧﺮﺍ
- ١٩٤ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٨٠ /٦
- ١٩٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٨٨٣)(٣٤ /٤
ﻑ ﻋﹶﻠﻴ ِﻬ ﻦ ﹶﻛﹾﺜﺮﺓ
ﺨﺮﻭﺝ ﺑِﺎﻟﻨﺴﺎﺀ ﻓِﻲ ﺍﹾﻟ ﻐﺰﻭ ﻟﻨﻮﻉ ﻣﻦ ﺍﻟ ﺮﻓﹾﻖ ﻭﺍﳋﺪﻣﺔ،ﻓﺈِﻥ ﺧﺎ
ﻗﹶﺎ ﹶﻝ ﺍﻹِﻣﺎ ﻡ:ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚ ﺩﻟِﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﹾﻟ
ﺝ ﺑِﻬﻦ،ﻭﻗ ﺪ ﺭﻭِﻱ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ »،ﺃﹶﻥ ِﻧﺴﻮ ٍﺓ ﺧﺮﺟﻦ ﻣﻌ ﻪ
ﻑ ﻓﺘﻨﺘﻬﻦ ﳉﻤﺎِﻟﻬِﻦ،ﻭﺣﺪﺍﺛﺔ ﺃﺳﻨﺎﻦ،ﹶﻓﻠﹶﺎ ﳜﺮ
ﺍﹾﻟﻌﺪﻭ ﻭﻗﻮﻢ،ﺃ ﻭ ﺧﺎ
ﹶﻓﺄﻣﺮ ﺑِﺮ ﺩﻫِﻦ«.ﻓﻴﺸﺒﻪ ﺃﹶﻥ ﻳﻜﻮﺩ ﺭ ﺩ ﻩ ﺇﻳﺎﻫﻦ ﻷﺣﺪ ﻫ ﹶﺬﻳﻦ ﺍﹾﻟ ﻤﻌﻨﻴﲔ.ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )(١٣ /١١
- ١٩٦ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٨١٢) - ١٤٢(١٤٤٧ /٣
- ١٩٧ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) ( ٩١٩١)(٢٩٠ /٨ﺻﺤﻴﺢ
١٠٦
ﻉ ،ﻭﻳ ﻤﻨ ﻌ ﻬ ﻦ ﺍ ِﻹﻣﺎ ﻡ
ﻀﻴﺎ ِ
ﻀ ﻬ ﻦ ﻟِﻠ
ﺍﹾﻟ ﻤﺠﺎ ِﻫﺪِﻳ ﻦ ﹶﻓﻴ ﹾﻜ ﺮ ﻩ ﻓِﻲ ﺳ ِﺮﻳ ٍﺔ ﹶﻻ ﻳ ﺆ ﻣ ﻦ ﻋﹶﻠﻴﻬﺎ ؛ِﻟﹶﺄ ﱠﻥ ﻓِﻴ ِﻪ ﺗ ﻌﺮِﻳ
ﺠﺒ ِﻦ ﻋﹶﻠﻴ ِﻬ ﻦ ؛ ﻭِﻟﹶﺄﻧ ﻪ ﹶﻻ
ﺨ ﻮ ِﺭ ﻭﺍﹾﻟ
ﻼ ِﺀ ﺍﹾﻟ
ﺴ ﻦ ِﻣ ﻦ ﹶﺃﻫﻞ ﺍﹾﻟﻘِﺘﺎﻝ ِﻻ ﺳﺘِﻴ ﹶ ﻼ ﹾﻓِﺘﺘﺎ ِﻥ ِﺑ ِﻬ ﻦ ،ﻭﹶﻟ ﺝ ِﻟ ِ ﺨﺮﻭ ِ ِﻣ ﻦ ﺍﹾﻟ
ﺤﻠﱡﻮ ﹶﻥ ِﻣﻨ ﻬ ﻦ ﻣﺎ ﺣ ﺮ ﻡ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ . ﺴﺘ ِ ﻳ ﺆ ﻣ ﻦ ﹶﻇ ﹶﻔ ﺮ ﺍﹾﻟ ﻌ ﺪ ﻭ ِﺑ ِﻬ ﻦ،ﻓﹶﻴ
ﻂ،ﹶﻓِﺈﻧ ﻪ
ﺤ ٍﺔ ﹶﻓ ﹶﻘ ﹾ
ﺼﹶﻠ ﺴ ﻦ ِﻟ ﻤ
ﺤﻨﺎِﺑﹶﻠ ﹸﺔ ﺑِﺎ ﺳِﺘﹾﺜﻨﺎ ِﺀ ﺍ ﻣ ﺮﹶﺃ ِﺓ ﺍ َﻷ ِﻣ ِﲑ ِﻟﺤﺎ ﺟِﺘ ِﻪ،ﹶﺃ ِﻭ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﻃﹶﺎ ِﻋﻨ ٍﺔ ﻓِﻲ ﺍﻟ
ﺡ ﺍﹾﻟ ﺻ ﺮ
ﻭ
ﺴ ﹶﻜﺮﺍ ﻋﻈِﻴﻤﺎ ﻳ ﺆ ﻣ ﻦ
ﲔ ِﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻋ ﺴِﻠ ِﻤ
ﺝ ﺍﻟﻨﺴﺎ ِﺀ ﻣ ﻊ ﺍﹾﻟ ﻤ ﺱ ِﺑِﺈ ﺧﺮﺍ ِ
ﻳ ﺆ ﹶﺫ ﹸﻥ ِﻟ ِﻤﹾﺜِﻠ ِﻬﻤﺎ ﻭﹶﻟ ِﻜ ﻦ ﹶﻻ ﺑ ﹾﺄ
١٩٨
ﺤ ﱠﻘ ِﻖ ".
ﺐ ﻛﹶﺎﹾﻟ ﻤﺘ ﻼ ﻣ ﹸﺔ،ﻭﺍﹾﻟﻐﺎِﻟ ﺴﹶ
ﺐ ﺍﻟ ﻋﹶﻠﻴ ِﻪ ؛ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﻐﺎِﻟ
ﺖ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﺖ:ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ،ﻗﹶﺎﹶﻟ ﲔ ﺭ ِ ﺸ ﹶﺔ ﹸﺃ ﻡ ﺍ ﹸﳌ ﺆ ِﻣِﻨ ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﳊ ﺞ«.١٩٩ ﳉﻬﺎ ِﺩ،ﹶﻓﻘﹶﺎ ﹶﻝِ »:ﺟﻬﺎ ﺩ ﹸﻛ ﻦ ﺍ ﹶ ﺍِ
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ:ﺃﻭ ﹰﻻ:ﻣﺸﺮﻭﻋﻴﺔ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﻟﻠﺮﺟﺎﻝ ﰲ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻐﺰﻭ
ﻟﻜﻲ ﺗﻘﻮﻡ ﲟﺎ ﺗﺴﺘﻄﻴﻌﻪ ﻣﻦ ﺳﻘﻲ ﺍﺎﻫﺪﻳﻦ،ﻭﺗﻘﺪﱘ ﺍﳋﺪﻣﺎﺕ ﺍﻟﻄﺒﻴﺔ ﳍﻢ،ﻭﻧﻘﻞ ﺍﳌﻮﺗﻰ ﺇﱃ
ﺑﻼﺩﻫﻢ،ﺃﻣﺎ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﰲ ﺍﳉﻬﺎﺩ ﺍﳌﺴﻠﺢ ﻭﻗﺘﺎﻝ ﺍﻟﻌﺪﻭ ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺎﺋﺸﺔ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﺎ ﺍﺳﺘﺄﺫﻧﺖ ﺍﻟﻨﱯ - -ﰲ ﺍﳉﻬﺎﺩ ﻓﻘﺎﻝ":ﺟﻬﺎﺩﻛﻦ ﺍﳊﺞ "ﻣﺎ ﱂ ﻳﺘﻌﲔ
٢٠٠
ﺍﳉﻬﺎﺩ.ﺛﺎﻧﻴﹰﺎ:ﻗﺎﻝ ﺍﳊﺎﻓﻆ:ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﻣﻌﺎﳉﺔ ﺍﳌﺮﺃﺓ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﺮﺟﻞ ﺍﻷﺟﻨﱯ ﻟﻠﻀﺮﻭﺭﺓ.
ﺽ ﺍﹾﻟ ﻌ ﺪ ﻭ ﺇﻟﱠﺎ ﺍﻟﻄﱠﺎ ِﻋﻨ ﹸﺔ ﻓِﻲ ﲔ ِﻣ ﻦ ﺍﻟﻨﺴﺎ ِﺀ ﺇﻟﹶﻰ ﹶﺃ ﺭ ِ
ﺴِﻠ ِﻤ
ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ”:ﻭﻟﹶﺎ ﻳ ﺪ ﺧ ﹸﻞ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﺠ ﺮﺣﻰ ،ﹶﻛﻤﺎ ﹶﻓ ﻌ ﹶﻞ ﺍﻟﻨِﺒ ﻲ - -ﻭ ﺟ ﻤﹶﻠﺘ ﻪ ﹶﺃﻧ ﻪ ﻳ ﹾﻜ ﺮ ﻩ ﺩﺧﻮ ﹸﻝ ﺠ ِﺔ ﺍﹾﻟ
ﺴ ﹾﻘ ِﻲ ﺍﹾﻟﻤﺎ ِﺀ ،ﻭ ﻣﻌﺎﹶﻟ
ﺴ ﻦِ،ﻟ
ﺍﻟ
ﺴ ﻦ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭﹶﻗﱠﻠﻤﺎ ﻳﻨﺘ ﹶﻔ ﻊ ِﺑ ِﻬ ﻦ ﻓِﻴ ِﻪ،ﻟِﺎ ﺳﺘِﻴﻠﹶﺎ ِﺀ
ﺽ ﺍﹾﻟ ﻌ ﺪ ﻭ؛ِﻟﹶﺄﻧ ﻬ ﻦ ﹶﻟ
ﺏ ﹶﺃ ﺭ ﺸﻮﺍ ﺍﻟﻨﺴﺎ ِﺀ ﺍﻟ
ﺠﺒ ِﻦ ﻋﹶﻠﻴ ِﻬ ﻦ. ﺨ ﻮ ِﺭ ﻭﺍﹾﻟ
ﺍﹾﻟ
ﺝ ﺑ ِﻦ ِﺯﻳﺎ ٍﺩ ،ﻋ ﻦ ﺟ ﺪِﺗ ِﻪ ﺸ ﺮ ﺤﻠﱡﻮ ﹶﻥ ﻣﺎ ﺣ ﺮ ﻡ ﺍﻟﱠﻠ ﻪ ِﻣﻨ ﻬ ﻦ،ﻓﻌﻦ ﺣ ﺴﺘ ِ ﻭﻟﹶﺎ ﻳ ﺆ ﻣ ﻦ ﹶﻇ ﹶﻔ ﺮ ﺍﹾﻟ ﻌ ﺪ ﻭ ِﺑ ِﻬ ﻦ،ﹶﻓﻴ
ﺴ ﻮ ٍﺓ،ﹶﻓﺒﹶﻠ ﹶﻎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪﺖ ِﻧ
ﺱ ِﺳ ﺖ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﹶﻏ ﺰ ﻭ ِﺓ ﺧﻴﺒ ﺮ ﺳﺎ ِﺩ ﹸﺃ ﻡ ﹶﺃﺑِﻴ ِﻪ ﹶﺃﻧﻬﺎ ﺧ ﺮ ﺟ
ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻣ ﻊ ﻣ ﻦ ﺧ ﺮ ﺟﺘ ﻦ ،ﻭِﺑِﺈ ﹾﺫ ِﻥ ﻣ ﻦ ﻀ ﺠﹾﺌﻨﺎ ﹶﻓ ﺮﹶﺃﻳﻨﺎ ﻓِﻴ ِﻪ ﺍﹾﻟ ﻐ ﺚ ِﺇﹶﻟ ﻴﻨﺎ ﹶﻓ ِ ،ﹶﻓﺒ ﻌ ﹶ
ﲔ ِﺑ ِﻪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ،ﻭ ﻣ ﻌﻨﺎ ﺩﻭﺍ ُﺀ
ﺸ ﻌ ﺮ ﻭﻧ ِﻌ
ﺧ ﺮ ﺟﺘﻦ؟”ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺧ ﺮ ﺟﻨﺎ ﻧ ﻐ ِﺰ ﹸﻝ ﺍﻟ
- ١٩٨ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ -ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺘﻴﺔ )(١٣٨ /١٦
- ١٩٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٨٧٥)(٣٢ /٤
ﺤ ﺞ ِﺇﺫﹶﺍ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻦ "ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(١٧٤٤ /٥
ﻱ ﻟﹶﺎ ِﺟﻬﺎ ﺩ ﻋﹶﻠﻴ ﹸﻜ ﻦ ﻭ ﻋﹶﻠﻴ ﹸﻜ ﻦ ﺍﹾﻟ
ﻚ ﹶﺃ
ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﹶﻠ ِ
- ٢٠٠ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(١٠٤ /٤
١٠٧
ﺴﻮِﻳ ﻖ.ﹶﻓﻘﹶﺎ ﹶﻝ »:ﹸﻗ ﻤ ﻦ« .ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﻓﺘ ﺢ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ ﺧﻴﺒ ﺮ
ﺴﻘِﻲ ﺍﻟ
ﺴﻬﺎ ﻡ ﻭﻧ
ﺠ ﺮﺣﻰ ،ﻭﻧﻨﺎ ِﻭ ﹸﻝ ﺍﻟ
ﺍﹾﻟ
٢٠١
ﺖ:ﺗ ﻤﺮﺍ"
ﺖ ﹶﻟﻬﺎ:ﻳﺎ ﺟ ﺪ ﹸﺓ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟﻚ؟ ﻗﹶﺎﹶﻟ »ﹶﺃ ﺳ ﻬ ﻢ ﹶﻟﻨﺎ ﹶﻛﻤﺎ ﹶﺃ ﺳ ﻬ ﻢ ﻟِﻠ ﺮﺟﺎ ِﻝ«.ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ
ﺠﻮﺍﺭِﻱ.ﹶﻓﹶﺄﻣﺎ ﺼﻮﺍِﺋﻒِ؟ ﻗﹶﺎ ﹶﻝ:ﻟﹶﺎ ﺇﻟﱠﺎ ﺑِﺎﹾﻟ ..ﻗِﻴ ﹶﻞ ِﻟ ﹾﻠﹶﺄ ﻭﺯﺍ ِﻋ ﻲ :ﻫ ﹾﻞ ﻛﹶﺎﻧﻮﺍ ﻳ ﻐﺰﻭ ﹶﻥ ﻣ ﻌ ﻬ ﻢ ﺑِﺎﻟﻨﺴﺎ ِﺀ ﻓِﻲ ﺍﻟ
ﺠ ِﺔ
ﺴ ﻦ ،ﻭ ِﻫ ﻲ ﺍﹾﻟ ﹶﻜِﺒ ﲑ ﹸﺓ،ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻴﻬﺎ ﻧ ﹾﻔ ﻊِ ،ﻣﹾﺜ ﹶﻞ ﺳ ﹾﻘ ِﻲ ﺍﹾﻟﻤﺎ ِﺀ ،ﻭ ﻣﻌﺎﹶﻟ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﺍﻟﻄﱠﺎ ِﻋﻨ ﹸﺔ ﻓِﻲ ﺍﻟ
٢٠٢
ﺱ ِﺑ ِﻪ"ﺠ ﺮﺣﻰ،ﹶﻓﻠﹶﺎ ﺑ ﹾﺄ ﺍﹾﻟ
ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﺃﺧﺬ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﻛﺎﻧﺖ ﺗﻘﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺮﻋﺔ ﻣﻦ ﺯﻭﺟﺎﺗﻪ،ﻷﺎ ﺯﻭﺟﺔ
ﻚﲔ ﻗﹶﺎ ﹶﻝ ﹶﻟﻬﺎ ﹶﺃ ﻫ ﹸﻞ ﺍ ِﻹ ﹾﻓ ِ
ﺝ ﺍﻟﻨِﺒ ﻲ ِﺣ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ﺯ ﻭ ِﺸ ﹶﺔ ﺭ ِﻳﺄﺧﺬﻫﺎ ﳊﺎﺟﺘﻪ ﺇﻟﻴﻬﺎ،ﻓ ﻌ ﻦ ﻋﺎِﺋ
ﻀ ﻬ ﻢ ﹶﺃ ﻭﻋﻰ ِﻣ ﻦﻱ :ﻭ ﹸﻛﱡﻠ ﻬ ﻢ ﺣ ﺪﹶﺛﻨِﻲ ﻃﹶﺎِﺋ ﹶﻔ ﹰﺔ ِﻣ ﻦ ﺣﺪِﻳِﺜﻬﺎ ،ﻭﺑ ﻌ
ﻣﺎ ﻗﹶﺎﻟﹸﻮﺍ،ﹶﻓﺒ ﺮﹶﺃﻫﺎ ﺍﻟﱠﻠ ﻪ ِﻣﻨ ﻪ،ﻗﹶﺎ ﹶﻝ ﺍﻟ ﺰ ﻫ ِﺮ
ﺚ ﺍﱠﻟﺬِﻱ ﺣ ﺪﹶﺛﻨِﻲ ﻋ ﻦ ﳊﺪِﻳ ﹶﺖ ﻋ ﻦ ﹸﻛ ﱢﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬ ﻢ ﺍ ﹶ ﺖ ﹶﻟ ﻪ ﺍ ﹾﻗِﺘﺼﺎﺻﺎ ،ﻭﹶﻗ ﺪ ﻭ ﻋﻴ ﺾ ،ﻭﹶﺃﹾﺛﺒ
ﺑ ﻌ ٍ
ﺖ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ،ﺇﺫﹶﺍ ﹶﺃﺭﺍ ﺩ ﺸ ﹶﺔ،ﻗﹶﺎﹶﻟ
ﻕ ﺑ ﻌﻀﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃ ﱠﻥ ﻋﺎِﺋ ﺼ ﺪ ﺾ ﺣﺪِﻳِﺜ ِﻬ ﻢ ﻳ ﺸ ﹶﺔ ،ﻭﺑ ﻌ ﻋﺎِﺋ
ﻉ ﺑﻴﻨﻨﺎ ﻓِﻲ
ﺝ ِﺑﻬﺎ ﻣ ﻌ ﻪ،ﹶﻓﹶﺄ ﹾﻗ ﺮ
ﺝ ﺳ ﻬ ﻤﻬﺎ ،ﺧ ﺮ ﻉ ﺑﻴ ﻦ ﹶﺃ ﺯﻭﺍ ِﺟ ِﻪ،ﹶﻓﹶﺄﻳﺘ ﻬ ﻦ ﺧ ﺮ
ﺝ ﺳ ﹶﻔﺮﺍ ﹶﺃ ﹾﻗ ﺮ ﺨ ﺮ ﹶﺃ ﹾﻥ ﻳ
٢٠٣
ﺏ"
ﳊﺠﺎ ﺖ ﻣ ﻌ ﻪ ﺑ ﻌ ﺪ ﻣﺎ ﹸﺃﻧ ِﺰ ﹶﻝ ﺍ ِ
ﺨ ﺮ ﺟ
ﺝ ﺳ ﻬﻤِﻲ ،ﹶﻓ ﺨ ﺮ
ﹶﻏﺰﺍ ٍﺓ ﹶﻏﺰﺍﻫﺎ،ﹶﻓ
ﲔ ﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﺴِﻠ ِﻤ ﻒ ﻣ ﻊ ﺍﹾﻟ ﻤ ﺝ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﹾﻟ ﻤﺼﺎ ِﺣ ِ ﺱ ِﺑِﺈ ﺧﺮﺍ ِﻗﺎﻝ ﺍﺑﻦ ﺍﳍﻤﺎﻡ)":ﹶﻗ ﻮﹸﻟ ﻪ :ﻭﻟﹶﺎ ﺑ ﹾﺄ
ﺝ
ﺤ ﱢﻘ ِﻖ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﺇ ﺧﺮﺍ
ﺐ ﻛﹶﺎﹾﻟ ﻤﺘ ﺴﻠﹶﺎ ﻣ ﹸﺔ ﻭﺍﹾﻟﻐﺎِﻟ
ﺐ ﻫ ﻮ ﺍﻟ ﺴ ﹶﻜﺮﺍ ﻋﻈِﻴﻤﺎ ﻳ ﺆ ﻣ ﻦ ﻋﹶﻠﻴ ِﻪ؛ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﻐﺎِﻟ ﻋ
ﺾ
ﺤ ِﺔ ،ﻭﺗ ﻌﺮِﻳ ﻉ ﻭﺍﹾﻟ ﹶﻔﻀِﻴ ﻀﻴﺎ ِ ﻀ ﻬ ﻦ ﻋﻠﹶﻰ ﺍﻟ ﻚ ﻓِﻲ ﺳ ِﺮﻳ ٍﺔ ﻟﹶﺎ ﻳ ﺆ ﻣ ﻦ ﻋﹶﻠﻴﻬﺎ؛ِﻟﹶﺄ ﱠﻥ ﻓِﻴ ِﻪ ﺗ ﻌﺮِﻳ ﹶﺫِﻟ
ﺐ
ﺝ ﺍﻟﻨﺴﺎ ِﺀ ﺍﹾﻟ ﻌﺠﺎِﺋ ِﺰ ﻟِﻠ ﱢﻄ
ﻑ( ِﻣﻨ ﻬ ﻢ ﹶﻟﻬﺎ...ﹸﺛ ﻢ ﺍﹾﻟﺄﹶ ﻭﻟﹶﻰ ﻓِﻲ ﺇ ﺧﺮﺍ ِ
ﺨﻔﹶﺎ ِ
ﻒ ﻋﻠﹶﻰ ﺍﻟِﺎ ﺳِﺘ
ﺍﹾﻟ ﻤﺼﺎ ِﺣ ِ
- ٢٠١ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٢٧٢٩)(٧٥ /٣ﺿﻌﻴﻒ
ﺴ ٍﲑ ﺣِﻴﻨِﺌ ٍﺬ ِﻣ ﻦ ﺭﻭﺍِﺗ ِﻪ .ﻭﻗﹶﺎ ﹶﻝ
ﺠﻬﺎﹶﻟ ِﺔ ﺭﺍِﻓ ٍﻊ ﻭ ﺣ ِ
ﺠﺔﹲ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﹶﻏﻴ ﺮ ﻩ ﹶﺃﻧ ﻪ ِﻟ
ﻒ ﻟﹶﺎ ﻳﻘﹸﻮ ﻡ ِﺑ ِﻪ ﺣ
ﺿﻌِﻴ
ﺨ ﱠﻄﺎِﺑ ﻲِ:ﺇ ﺳﻨﺎ ﺩ ﻩ
ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﺲ ﺍﱠﻟﺬِﻱ ﺨ ﻤ ِﺸِﺒﻪ ﹶﺃﻧ ﻪ ِﺇﻧﻤﺎ ﹶﺃ ﻋﻄﹶﺎ ﻫ ﻦ ِﻣ ﻦ ﺍﹾﻟ
ﺏ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ﻐﻨِﻴ ﻤﺔِ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﻏﻴ ﺮ ﻩ:ﻳ
ﺴﻠﹶﺎ ﻡ ﺍ ﺳﺘﻄﹶﺎ
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ
ﺤﺘ ﻤ ﹸﻞ ﹶﺃﻧ ﻪ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻱ:ﻳ
ﺍﻟ ﱠﻄﺤﺎ ِﻭ
ﺸ ﻲ ٍﺀ ﹶﻛﻤﺎ ﹶﻓ ﻌ ﹶﻞ
ﺼﻨﺎ ِﺑ
ﺼ ﻦ ِﺑﻪِ،ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ ﺧ ﺼ ﺴ ﻬ ِﻢ ﻣﺎ ﺧ ﺻ ِﻞ ﺍﹾﻟ ﻌﻄﹶﺎ ِﺀ ﻭِﺇﺭﺍ ﺩ ﹰﺓ ﺑِﺎﻟ
ﺸﺒِﻴ ﻪ ﻓِﻲ ﹶﺃ
ﻫ ﻮ ﺣ ﱡﻘ ﻪ ﻫﺬﹶﺍ ،ﻭﻳ ﻤ ِﻜ ﻦ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﺘ
ﺨ ﻤﺲِ ،ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻭﹶﺃ ﺣ ﻤﺪ ،ﻭﻓِﻲ ﹶﻗ ﻮ ٍﻝ ﻭ ﻫ ﻮ ِﺭﻭﺍﻳ ﹲﺔ ﻋ ﻦ ﹶﺃ ﺣ ﻤ ﺪﺝ ﺍﹾﻟ
ﺿ ﺦ ِﻋﻨ ﺪﻧﺎ ِﻣ ﻦ ﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﹶﻗﺒ ﹶﻞ ِﺇ ﺧﺮﺍ ِ
ﺑِﺎﻟ ﺮﺟﺎﻝِ،ﹸﺛ ﻢ ﺍﻟ ﺮ
ﺿ ﺦ ﹶﻟ ﻪ ِﺇﺫﹶﺍ
ﺨ ﻤﺲِ،ﹸﺛ ﻢ ِﺇ ﱠﻥ ﺍﹾﻟ ﻌﺒ ﺪ ِﺇﻧﻤﺎ ﻳ ﺮ
ﻚِ :ﻣ ﻦ ﺍﹾﻟ ﺨ ﻤﺲِ ،ﻭﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ ﺲ ﺍﹾﻟ ِﻣ ﻦ ﹶﺃ ﺭﺑ ﻌ ِﺔ ﺍﹾﻟﹶﺄ ﺧﻤﺎﺱِ ،ﻭﻓِﻲ ﹶﻗ ﻮ ِﻝ ﻟِﻠﺸﺎِﻓ ِﻌ ﻲ ِﻣ ﻦ ﺧ ﻤ ِ
ﺼِﺒ ﻲ ﻗﹶﺎ ِﺩﺭﺍ ﻋﻠﹶﻴﻪِ،ﹶﻓﻠﹶﺎ ﻳﻘﹶﺎ ﻡ ﹶﻏﻴ ﺮ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﻓِﻲ ﺣ ﱢﻘ ِﻬ ﻢﺽ ﺍﻟ ﺼِﺒ ﻲ ﻭﺍﻟ ﱢﺬ ﻣ ﻲ ؛ ِﻟﹶﺄﻧ ﻬ ﻢ ﻳ ﹾﻘ ِﺪﺭﻭ ﹶﻥ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ِﺇﺫﹶﺍ ﹶﻓ ﺮ ﻗﹶﺎﺗﻞﹶ ،ﻭ ﹶﻛﺬﹶﺍ ﺍﻟ
ﺴ ﹶﻜﺮِ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﺗﻘﹶﺎِﺗ ﹾﻞ ؛ ِﻟﹶﺄﻧﻬﺎ ﻋﺎ ِﺟ ﺰ ﹲﺓ ﻋﻨﻪ،ﹶﻓﹶﺄﻗﹶﺎ ﻡ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﻤﻨ ﹶﻔ ﻌ ﹶﺔ
ﻑ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ﹶﻓِﺈﻧﻬﺎ ﺗ ﻌﻄﹶﻰ ﺑِﺎﹾﻟ ِﻘﺘﺎ ِﻝ ﻭﺑِﺎﹾﻟﺨِ ﺪ ﻣ ِﺔ ِﻟﹶﺄ ﻫ ِﻞ ﺍﹾﻟ ﻌ
ﺨﻠﹶﺎ ِ
ﻣﻘﹶﺎ ﻣﻪِ،ﺑ ِ
ِﻣﻨﻬﺎ ﻣﻘﹶﺎ ﻣ ﻪ.ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٧٢ /٦
- ٢٠٢ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢١٤ /٩
- ٢٠٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٦٦١)(١٧٣ /٣
١٠٨
ﺝ ﺍﹾﻟِﺈﻣﺎ ِﺀ ﺩﻭ ﹶﻥ
ﺿ ﻌ ِﺔ ﻓﹶﺎﹾﻟﹶﺄ ﻭﻟﹶﻰ ﺇ ﺧﺮﺍ
ﺏ ،ﻭﹶﻟ ﻮ ﹸﺍ ﺣﺘِﻴ ﺞ ﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺒﺎ
ﺸﻮﺍ
ﺴ ﹾﻘ ِﻲ ﺩﻭ ﹶﻥ ﺍﻟ
ﻭﺍﹾﻟ ﻤﺪﺍﻭﺍ ِﺓ ﻭﺍﻟ
ﻀﺮﻭ ﺭ ِﺓ( ﻭ ﹶﻗ ﺪ
ﲔ ﺇﻟﱠﺎ ِﻋﻨ ﺪ ﺍﻟ
ﺴِﻠ ِﻤ
ﻒ ﺍﹾﻟ ﻤ
ﺿ ﻌ ِﺴﺘ ﺪ ﱡﻝ ِﺑ ِﻪ ﻋﻠﹶﻰ ﺤﺮﺍِﺋ ِﺮ ) ﻭﻟﹶﺎ ﻳﺒﺎ ِﺷ ﺮ ﹶﻥ ﺍﹾﻟ ِﻘﺘﺎ ﹶﻝ ِﻟﹶﺄﻧ ﻪ ﻳ
ﺍﹾﻟ
ﺚ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻤﻘﹶﺎ ﻣﻬﺎ ﺧﻴ ﺮ ِﻣ ﻦ
ﺴﻠﹶﺎ ﻡ -ﺣﻴ ﹸ ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ
ﺖ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﻳ ﻮ ﻡ ﺧﻴﺒ ﺮ ﻭﹶﺃﹶﻗ ﺮﻫﺎ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ »ﻗﹶﺎﺗﹶﻠ
٢٠٤
ﲔ" ﺾ ﺍﹾﻟ ﻤﻨ ﻬ ِﺰ ِﻣ
ﻣﻘﹶﺎ ِﻡ ﹸﻓﻠﹶﺎ ٍﻥ ﻭﹸﻓﻠﹶﺎ ٍﻥ« ﻳ ﻌﻨِﻲ ﺑ ﻌ
ﺝ ﻣ ﻌ ﻪ ﻣ ﻦ ﺗ ﹶﻘ ﻊ ﻋﹶﻠﻴﻬﺎ ﺍﹾﻟ ﹸﻘ ﺮ ﻋ ﹸﺔ ِﻣ ﻦ
ﺨ ِﺮ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ":ﹶﻓِﺈ ﹾﻥ ﻗِﻴ ﹶﻞ:ﹶﻓ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ - -ﻳ
ﻚ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﻭﺍ ِﺣ ﺪ ﹲﺓ،ﻳ ﹾﺄ ﺧ ﹸﺬﻫﺎ ِﻟﺤﺎ ﺟِﺘ ِﻪ ﺇﹶﻟﻴﻬﺎ ،ﻭﻳﺠﻮ ﺯ ِﻣﹾﺜ ﹸﻞ ﺕِ.ﻗﻴ ﹶﻞِ:ﺗ ﹾﻠ
ﺸ ﹶﺔ ﻣﺮﺍ ٍ ﺝ ِﺑﻌﺎِﺋ ِﻧﺴﺎِﺋ ِﻪ ،ﻭ ﺧ ﺮ
٢٠٥
ﻀ ﻲ ﺇﻟﹶﻰ ﻣﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ.. ﺺ ِﻟﺴﺎِﺋ ِﺮ ﺍﻟ ﺮ ِﻋﻴ ِﺔ؛ِﻟﹶﺌﻠﱠﺎ ﻳ ﹾﻔ ِ
ﻚ ِﻟ ﹾﻠﹶﺄ ِﻣ ِﲑ ِﻋﻨ ﺪ ﺣﺎ ﺟِﺘ ِﻪ ،ﻭﻟﹶﺎ ﻳ ﺮ ﺧ
ﹶﺫِﻟ
ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﳌﺮﺃﺓ ﺃﻻ ﲣﺮﺝ ﻣﻊ ﺍﺎﻫﺪﻳﻦ،ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﻣﻊ
ﺍﳊﻴﻄﺔ ﺍﳌﺴﺘﻄﺎﻋﺔ،ﻣﺎ ﻳﺒﲔ ﻓﺴﺎﺩ ﻣﺎ ﻋﻠﻴﻪ ﺍﻵﻥ ﻛﺜﲑ ﻣﻦ ﺟﻴﻮﺵ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ،ﺍﻟﱵ
ﲡﻨﺪ ﻓﻴﻬﺎ ﺍﳌﺮﺃﺓ ﰲ ﻭﻗﺖ ﺍﻟﺴﻠﻢ ﻭﺍﳊﺮﺏ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ،ﻻ ﻟﻠﺨﺪﻣﺔ ﻭﺍﻹﻋﺎﻧﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻘﻮﻡ
ﺎ ﻧﺴﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ،ﻭﺇﳕﺎ ﻹﻓﺴﺎﺩﻫﻦ ﻭﺇﻓﺴﺎﺩ ﺭﺟﻮﻟﺔ ﺟﻴﻮﺵ ﺍﻟﺸﻌﻮﺏ
ﺍﻹﺳﻼﻣﻴﺔ،ﺇﺫ ﳜﺘﻠﻂ ﺍﻟﻨﺴﺎﺀ -ﻭﻫﻦ ﺑﺪﻭﻥ ﳏﺎﺭﻡ -ﺑﺎﻟﺮﺟﺎﻝ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻭﳜﺘﻠﻲ ﺍﻟﺮﺟﻞ
ﺐ ﻋ ﻤ ﺮ،ﺑِﺎﹾﻟﺠﺎِﺑﻴ ِﺔ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﻡ ﻓِﻴﻨﺎ ﺑﺎﳌﺮﺃﺓ ،ﻋ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ،ﻗﹶﺎ ﹶﻝ :ﺧ ﹶﻄ
ﺻﺤﺎﺑِﻲ،ﹸﺛ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻠﹸﻮﻧ ﻬ ﻢ،ﹸﺛ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻠﹸﻮﻧ ﻬ ﻢ ﹶﺛﻠﹶﺎﺛﹰﺎ،ﹸﺛ ﻢ ﻳ ﹾﻔﺸﻮ ﹶﻛ ﻤﻘﹶﺎﻣِﻲ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﺍ ﺣ ﹶﻔﻈﹸﻮﻧِﻲ ﻓِﻲ ﹶﺃ
ﺸﻬﺎ ﺩ ِﺓ،ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ
ﺸ ﻬ ﺪ ﻋﻠﹶﻰ ﺍﻟ ﻒ ،ﻭﻳ
ﺤﹶﻠ ﺴﺘ ﲔ،ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﻒ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻋﻠﹶﻰ ﺍﹾﻟﻴ ِﻤ ِ
ﺤِﻠ ﺏ ﺣﺘﻰ ﻳ ﺍﹾﻟ ﹶﻜ ِﺬ
ﺸﻴﻄﹶﺎ ﹶﻥ ﻣ ﻊ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ ،ﻭ ﻫ ﻮ
ﺠﻤﺎ ﻋ ﹶﺔ،ﹶﻓِﺈ ﱠﻥ ﺍﻟ
ﺠﻨ ِﺔ ،ﹶﻓ ﹾﻠﻴ ﹾﻠ ﺰ ِﻡ ﺍﹾﻟ
ﺤ ﹶﺔ ﺍﹾﻟ
ﺤﺒ
ﺐ ِﻣﻨ ﹸﻜ ﻢ ﺑ ﺸ ﻬ ﺪ ،ﹶﻓ ﻤ ﻦ ﹶﺃ ﺣ ﺴﺘ ﻳ
٢٠٦
ﺸﻴﻄﹶﺎ ﹸﻥ ﺛﹶﺎِﻟﹶﺜ ﻬﻤﺎ«
ﺨﹸﻠ ﻮ ﱠﻥ ﺭ ﺟ ﹲﻞ ﺑِﺎ ﻣ ﺮﹶﺃ ٍﺓ ِﺇﻟﱠﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ِﻣ ﻦ ﺍﻟِﺎﹾﺛﻨﻴ ِﻦ ﹶﺃﺑ ﻌ ﺪ ،ﻭﻟﹶﺎ ﻳ
ﻭﻫﺬﻩ ﺇﺣﺪﻯ ﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﻋﺎﻗﺐ ﺍﷲ ﺎ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﻭﻏﲑﻩ ﰲ
ﺃﺑﻨﺎﺋﻬﻢ ﻭﺑﻨﺎﻢ ﻓﻼ ﻳﻨﻜﺮﻭﻧﻪ،ﻓﺴﻠﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﻋﺪﻭﻫﻢ ﻓﺄﺫﳍﻢ ﻭﺍﺳﺘﺒﺎﺡ ﺣﺮﻣﺎﻢ ﻓﻼ ﺣﻮﻝ
ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ.
ﺲ،ﹶﺃ ﱠﻥ ﹸﺃ ﻡ ﻭﻟﻴﻌﻠﻢ ﻫﺆﻻﺀ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﻘ ﺮ ﺍﳌﺮﺃﺓ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺗﻘﺎﺗﻞ ﻛﺎﻟﺮﺟﺎﻝ ،ﻋ ﻦ ﹶﺃﻧ ٍ
ﷲ ،ﻫ ِﺬ ِﻩ ﹸﺃ ﻡ
ﺤ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺠﺮﺍ،ﹶﻓﻜﹶﺎ ﹶﻥ ﻣ ﻌﻬﺎ،ﹶﻓﺮﺁﻫﺎ ﹶﺃﺑﻮ ﹶﻃ ﹾﻠ
ﺕ ﻳ ﻮ ﻡ ﺣﻨﻴ ٍﻦ ِﺧ ﻨ
ﺨ ﹶﺬ
ﺳﹶﻠﻴ ٍﻢ ﺍﺗ
- ٢٠٤ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻜﻤﺎﻝ ﺍﺑﻦ ﺍﳍﻤﺎﻡ )(٤٥٠ /٥
- ٢٠٥ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢١٥ /٩
- ٢٠٦ﺍﻹﺑﺎﻧﺔ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺑﻄﺔ ) ( ١١٦) (٢٨٦ /١ﺻﺤﻴﺢ
١٠٩
ﺨ ﹾﺬﺗ ﻪ ِﺇ ﹾﻥ :ﺩﻧﺎ ِﻣﻨﻲ
ﺖ:ﺍﺗ
ﺠﺮ؟”ﻗﹶﺎﹶﻟ
ﺨﻨ
ﷲ »:ﻣﺎ ﻫﺬﹶﺍ ﺍﹾﻟ ِ
ﺠ ﺮ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺳﹶﻠﻴ ٍﻢ ﻣ ﻌﻬﺎ ِﺧﻨ
ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﻚ،ﻗﹶﺎﹶﻟ ﺤ ﻀ ﷲ ﻳ ﺠ ﻌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍ ِﺕ ِﺑ ِﻪ ﺑ ﹾﻄﻨ ﻪ،ﹶﻓ ﲔ،ﺑ ﹶﻘ ﺮ
ﺸ ِﺮ ِﻛ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﷲ ﹶﻗ ﺪ
ﷲ »:ﻳﺎ ﹸﺃ ﻡ ﺳﹶﻠ ﻴ ٍﻢِ،ﺇ ﱠﻥ ﺍ َﷲ،ﺍ ﹾﻗﺘ ﹾﻞ ﻣ ﻦ ﺑ ﻌ ﺪﻧﺎ ِﻣ ﻦ ﺍﻟ ﱡﻄﹶﻠﻘﹶﺎ ِﺀ ﺍﻧ ﻬ ﺰﻣﻮﺍ ِﺑﻚ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺍِ
ﺴ ﻦ«.٢٠٧ ﹶﻛﻔﹶﻰ ﻭﹶﺃ ﺣ
ﻭﺇﺫﺍ ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﳋﺮﻭﺟﻬﺎ،ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﻻ ﳝﻨﻌﻬﺎ ﻣﻦ ﺫﻟﻚ،ﻭﻟﻜﻨﻪ ﻳﺼﻮﺎ ﻋﻦ ﺫﺋﺎﺏ
ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ.
ﺍﳋﻴﻼﺀ ﰲ ﺍﳊﺮﺏ:
ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻴﺔ:ﺍﳋﻴﻼﺀ ﰲ ﺍﳌﻌﺮﻛﺔ،ﺃﻱ ﺗﺒﺨﺘﺮ ﺍﺎﻫﺪ ﺍﳌﺴﻠﻢ ﰲ ﺳﺎﺣﺔ ﺍﻟﻘﺘﺎﻝ
ﺇﺷﻌﺎﺭﹰﺍ ﻟﻠﻌﺪﻭ ﺑﻌﻠﻮ ﺍﳍﻤﺔ،ﻭﺍﻟﺸﺠﺎﻋﺔ،ﻭﺍﺳﺘﻘﺒﺎﻝ ﺍﳌﻮﺕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺮﺑﺎﻃﺔ ﺟﺄﺵ ﻭﺳﻜﻴﻨﺔ
ﻧﻔﺲ،ﻭﰲ ﺫﻟﻚ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻹﻏﺎﻇﺔ ﻭﺇﺭﻫﺎﺏ ﺍﻟﻌﺪﻭ،ﻭﺇﻏﺎﻇﺔ ﺍﻟﻌﺪﻭ ﻭﺇﺭﻫﺎﺑﻪ ﻋﺒﺎﺩﺓ ﻳﻜﺘﺒﻬﺎ
ﺍﷲ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ،ﻭﻳﻌﺪﻫﺎ ﻣﻦ ﺇﺣﺴﺎﻢ.
ﺨﱠﻠﻔﹸﻮﺍ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺏ ﹶﺃ ﹾﻥ ﻳﺘ
ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻟﹶﺄ ﻫ ِﻞ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻭ ﻣ ﻦ ﺣ ﻮﹶﻟ ﻬﻢِ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﻋﺮﺍ ِ
ﺼ ﹲﺔ ﻓِﻲ
ﺨ ﻤ ﺐ ﻭﻟﹶﺎ ﻣ ﺼ ﻚ ِﺑﹶﺄﻧ ﻬ ﻢ ﻟﹶﺎ ﻳﺼِﻴﺒ ﻬ ﻢ ﹶﻇ ﻤﹲﺄ ﻭﻟﹶﺎ ﻧ
ﺴ ِﻪ ﺫﹶِﻟ ﺴ ِﻬ ﻢ ﻋ ﻦ ﻧ ﹾﻔ ِ
ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﻳ ﺮ ﹶﻏﺒﻮﺍ ِﺑﹶﺄﻧ ﹸﻔ ِ
ﺐ ﹶﻟ ﻬ ﻢ ِﺑ ِﻪ ﻋ ﻤ ﹲﻞ
ﻆ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﻭﻟﹶﺎ ﻳﻨﺎﻟﹸﻮ ﹶﻥ ﻣِ ﻦ ﻋ ﺪ ﻭ ﻧﻴﻠﹰﺎ ِﺇﻟﱠﺎ ﹸﻛِﺘ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﻳ ﹶﻄﺌﹸﻮ ﹶﻥ ﻣ ﻮ ِﻃﺌﹰﺎ ﻳﻐِﻴ ﹸ
ﲔ{ ]ﺍﻟﺘﻮﺑﺔ.[١٢٠: ﺴِﻨ ﺤِ ﺻﺎِﻟ ﺢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳﻀِﻴ ﻊ ﹶﺃ ﺟ ﺮ ﺍﹾﻟ ﻤ
ﺴ ﻬ ﻢ ﻋﻠﹶﻰ ﺨﱡﻠ ِﻔ ِﻬ ﻢ ﻋ ﻦ ﻧِﺒﻴ ِﻬ ﻢ ،ﻭﺇِﻳﺜﹶﺎ ِﺭ ِﻫ ﻢ ﹶﺃ ﻧ ﹸﻔ
ﷲ ،ﻋﻠﹶﻰ ﺗ
ﲔ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ﺨﱢﻠ ِﻔ ﷲ ﺗﻌﺎﻟﹶﻰ ﺍ ﹸﳌﺘ ﺐﺍُ ﻳﻌﺎِﺗ
ﺏ،ﹶﻓِﺈﻧ ﻬ ﻢ ﻧ ﹶﻘﺼﻮﺍ ﺏ ﹶﺃ ﻫ ﹶﻞ ﺍ ﹶﳌﺪِﻳﻨ ِﺔ ﻭ ﻣ ﻦ ﺣ ﻮﹶﻟﻬﺎ ِﻣ ﻦ ﹶﺃ ﺣﻴﺎ ِﺀ ﺍﻟ ﻌ ﺮ ِ ﺺ ﺑِﺎﻟ ِﻌﺘﺎ ِ ﺨ ﺴ ِﻪ ﺍﻟ ﹶﻜ ِﺮ ﳝ ِﺔ ﻭﻳ
ﻧ ﹾﻔ ِ
ﺼ ﹲﺔ( ،ﻭ ﹶﻻ ﻳﻨ ِﺰﻟﹸﻮ ﹶﻥ ﺨ ﻤ ﺐ ﻭ ﹶﻻ ﻣﺠﺎ ﻋ ﹲﺔ ) ﻣ ﺶ ﻭ ﹶﻻ ﺗ ﻌ ﺴ ﻬ ﻢ ِﻣ ﻦ ﺍ َﻷ ﺟ ِﺮَ ،ﻷﻧ ﻬﻢ ﹶﻻ ﻳﺼِﻴﺒ ﻬ ﻢ ﻋ ﹶﻄ ﹶﺃﻧ ﹸﻔ
- ٢٠٧ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٨٠٩) - ١٣٤(١٤٤٢ /٣
] ﺵ )ﺧﻨﺠﺮ( ﺍﳋﻨﺠﺮ ﺳﻜﲔ ﻛﺒﲑﺓ ﺫﺍﺕ ﺣﺪﻳﻦ )ﺑﻘﺮﺕ( ﺃﻱ ﺷﻘﻘﺖ ﺑﻄﻨﻪ)ﻣﻦ ﺑﻌﺪﻧﺎ( ﺃﻱ ﻣﻦ ﺳﻮﺍﻧﺎ)ﺍﻟﻄﻠﻘﺎﺀ( ﻫﻢ ﺍﻟﺬﻳﻦ
ﺃﺳﻠﻤﻮﺍ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﲰﻮﺍ ﺑﺬﻟﻚ ﻷﻥ ﺍﻟﻨﱯ ﻣﻦ ﻋﻠﻴﻬﻢ ﻭﺃﻃﻠﻘﻬﻢ ﻭﻛﺎﻥ ﰲ ﺇﺳﻼﻣﻬﻢ ﺿﻌﻒ ﻓﺎﻋﺘﻘﺪﺕ ﺃﻡ
ﺳﻠﻴﻢ ﺃﻢ ﻣﻨﺎﻓﻘﻮﻥ ﻭﺃﻢ ﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻘﺘﻞ ﺑﺎﺰﺍﻣﻬﻢ ﻭﻏﲑﻩ)ﺍﺰﻣﻮﺍ ﺑﻚ( ﺍﻟﺒﺎﺀ ﰲ ﺑﻚ ﻫﻨﺎ ﲟﻌﲎ ﻋﻦ ﺃﻱ ﺍﺰﻣﻮﺍ ﻋﻨﻚ ﻋﻠﻰ
ﺣﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻓﺎﺳﺄﻝ ﺑﻪ ﺧﺒﲑﺍ{ ﺃﻱ ﻋﻨﻪ ﻭﺭﲟﺎ ﺗﻜﻮﻥ ﻟﻠﺴﺒﺒﻴﺔ ﺃﻱ ﺍﺰﻣﻮﺍ ﺑﺴﺒﺒﻚ ﻟﻨﻔﺎﻗﻬﻢ[
١١٠
ﷲ ﹶﻟ ﻬ ﻢ
ﺐﺍُ
ﺤ ﱢﻘﻘﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﹶﺃ ﻋﺪﺍِﺋ ِﻬ ﻢ ﹶﻇﻔﹶﺮﹰﺍ ﻭ ﹶﻏﹶﻠﺒ ﹰﺔِ..ﺇ ﱠﻻ ﹶﻛﺘ
ﺐ ﺍﻟ ﹸﻜﻔﱠﺎ ﺭ ،ﻭﻳﻐِﻴ ﹸﻈ ﻬ ﻢ ،ﻭ ﹶﻻ ﻳ
ﻣﻨ ِﺰ ﹰﻻ ﻳ ﺮ ِﻫ
٢٠٨
ﻼ.
ﺴ ﻦ ﻋ ﻤ ﹰ
ﻀﻴ ﻊ ﹶﺃ ﺟ ﺮ ﻣ ﻦ ﹶﺃ ﺣ
ﷲ ﺗﻌﺎﻟﹶﻰ ﹶﻻ ﻳ
ﺻﺎِﻟ ٍﺢ ﺟﺰِﻳ ٍﻞ،ﻭﺍ ُ
ﺏ ﻋ ﻤ ٍﻞ
ﺑِﻬ ِﺬ ِﻩ ﺍ َﻷ ﻋﻤﺎ ِﻝ،ﹶﺛﻮﺍ
ﻭﻟﻠﺨﻴﻼﺀ ﺻﻮﺭﺗﺎﻥ:
ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ:ﺇﻇﻬﺎﺭ ﺍﻟﺘﺠﻠﺪ ﻟﻠﻌﺪﻭ،ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﺍﺎﻫﺪ ﺿﻌﻴﻔﹰﺎ ﳌﺮﺽ ﺃﻭ ﺟﻮﻉ ﺃﻭ
ﻋﻄﺶ ﺃﻭ ﻛﱪ ﺃﻭ ﻏﲑ ﺫﻟﻚ،ﻟﻴﺒﺪﻭ ﻟﻠﻌﺪﻭ ﻗﻮﻳﹰﺎ ﻓﻴﻬﺎﺑﻪ.ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻫﺬﺍ ﺃﻣﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﺴﺎﺭﻋﻮﺍ ﰲ ﻃﻮﺍﻓﻬﻢ ﺑﺎﻟﺒﻴﺖ ﻋﻨﺪ ﻗﺪﻭﻣﻬﻢ ﻷﺩﺍﺀ ﺍﻟﻌﻤﺮﺓ ﰲ ﻋﻤﺮﺓ
ﺍﻟﻘﻀﺎﺀ،ﻭﻗﺪ ﻗﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ ﺃﺿﻌﻔﺘﻬﻢ ﲪﻰ ﻳﺜﺮﺏ،ﻟﻴﻌﻠﻢ ﺍﳌﺸﺮﻛﻮﻥ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻗﻮﻳﺎﺀ
ﺻﺤﺎﺑ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ،ﻗﹶﺎ ﹶﻝ:ﹶﻗ ِﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭﹶﺃ
ﺱ ﺭ ِ
ﻭﻟﻴﺴﻮﺍ ﺿﻌﻔﺎﺀ،ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺏ »،ﻭﹶﺃ ﻣ ﺮ ﻫ ﻢ ﺍﻟﻨِﺒ ﻲ ﹶﺃ ﹾﻥ ﻳ ﺮ ﻣﻠﹸﻮﺍ ﺸ ِﺮﻛﹸﻮ ﹶﻥِ:ﺇﻧ ﻪ ﻳ ﹾﻘ ﺪ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭ ﹾﻓ ﺪ ﻭ ﻫﻨ ﻬ ﻢ ﺣﻤﻰ ﻳﹾﺜ ِﺮ ﺍ ﹸﳌ
ﻁﻼﹶﺛ ﹶﺔ ،ﻭﹶﺃ ﹾﻥ ﻳ ﻤﺸﻮﺍ ﻣﺎ ﺑﻴ ﻦ ﺍﻟ ﺮ ﹾﻛﻨﻴ ِﻦ ،ﻭﹶﻟ ﻢ ﻳ ﻤﻨ ﻌ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﻣ ﺮ ﻫ ﻢ،ﹶﺃ ﹾﻥ ﻳ ﺮ ﻣﻠﹸﻮﺍ ﺍ َﻷ ﺷﻮﺍ ﹶ
ﻁ ﺍﻟﱠﺜ ﹶ
ﺍ َﻷ ﺷﻮﺍ ﹶ
ﺏ ،ﻋ ﻦ ﺳﻌِﻴ ِﺪ ﺑ ِﻦ ﹸﻛﱠﻠﻬﺎ ِﺇﻟﱠﺎ ﺍ ِﻹﺑﻘﹶﺎ ُﺀ ﻋﹶﻠﻴ ِﻬ ﻢ« ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ :ﻭﺯﺍ ﺩ ﺍﺑ ﻦ ﺳﹶﻠ ﻤ ﹶﺔ ،ﻋ ﻦ ﹶﺃﻳﻮ
ﺱ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﹶﻗ ِﺪ ﻡ ﺍﻟﻨِﺒ ﻲ ِﻟﻌﺎ ِﻣ ِﻪ ﺍﱠﻟﺬِﻱ ﺍ ﺳﺘ ﹾﺄ ﻣ ﻦ،ﻗﹶﺎ ﹶﻝ»:ﺍ ﺭ ﻣﻠﹸﻮﺍ« ِﻟﻴﺮﻯ ﺟﺒﻴ ٍﺮ ،ﻋ ﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
٢٠٩
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ِﻣ ﻦ ِﻗﺒ ِﻞ ﹸﻗ ﻌﻴ ِﻘﻌﺎ ﹶﻥ"
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﹸﻗ ﻮﺗ ﻬ ﻢ،ﻭﺍ ﹸﳌ
ﺍ ﹸﳌ
ﻭﻗﻮﻟﻪ):ﻭﱂ ﳝﻨﻌﻪ ﺃﻥ ﻳﺄﻣﺮﻫﻢ ﺃﻥ ﻳﺮﻣﻠﻮﺍ ﺍﻷﺷﻮﺍﻁ ﻛﻠﻬﺎ ﺇﻻ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻴﻬﻢ( ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ
ﺍﻟﺮﻣﻞ ﰲ ﺍﻟﺜﻼﺛﺔ ﺃﺷﻮﺍﻁ ﻛﻠﻬﺎ ﻣﻦ ﺍﳊﺠﺮ ﺇﱃ ﺍﳊﺠﺮ ﻫﻮ ﺍﻟﺴﻨﺔ،ﻭﺇﳕﺎ ﺧﻔﻒ ﺍﻟﺮﺳﻮﻝ
ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻓﻠﻢ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﺮﻣﻞ ﺑﲔ ﺍﻟﺮﻛﻨﲔ،ﻭﻗﺪ ﺑﻴﻨﺖ ﺫﻟﻚ ﺭﻭﺍﻳﺔ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ
ﷲ ﺭ ﻣ ﹶﻞ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ﹶﺔ
ﷲ»:ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻟﺼﻔﺔ ﻃﻮﺍﻓﻪ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ،ﻓ ﻌ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋ ﺒ ِﺪ ﺍ ِ
ﺠ ِﺮ«.٢١٠
ﺤﺠ ِﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ
ﺤ
ﻑِ ،ﻣ ﻦ ﺍﹾﻟ
ﹶﺃ ﹾﻃﻮﺍ ٍ
- ٢٠٨ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،١٣٥٦:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
- ٢٠٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٤٢٥٦)(١٤٢ /٥ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٢٦٦) - ٢٤٠(٩٢٣ /٢
] ﺵ )ﻟﻌﺎﻣﻪ ﺍﻟﺬﻱ ﺍﺳﺘﺄﻣﻦ( ﻋﺎﻡ ﻋﻤﺮﺓ ﺍﻟﻘﻀﺎﺀ ﺣﻴﺚ ﺃﻣﻨﺘﻪ ﻗﺮﻳﺶ ﺣﱴ ﻳﺪﺧﻞ ﻣﻜﺔ ﻭﻳﻌﺘﻤﺮ) .ﻣﻦ ﻗﺒﻞ( ﻣﻦ ﺟﻬﺔ.
)ﻗﻌﻴﻘﻌﺎﻥ( ﺟﺒﻞ ﰲ ﻣﻜﺔ ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﻣﺸﺮﻓﺔ ﻣﻦ ﻋﻠﻴﻪ[
ﻚ ِﻣ ﻦ ﺍﻟ ﺮﻳﺎ ِﺀ ﺍﹾﻟ ﻤ ﹾﺬﻣﻮ ِﻡ ﻭﻓِﻴ ِﻪ
ﻚ ِﻟ ﹾﻠ ﹸﻜﻔﱠﺎ ِﺭ ﺇ ﺭﻫﺎﺑﺎ ﹶﻟ ﻬ ﻢ ﻭﻟﹶﺎ ﻳ ﻌ ﺪ ﹶﺫِﻟ
ﺤ ِﻮ ﹶﺫِﻟ
ﺡ ﻭﻧ
ﺴﻠﹶﺎ ِ
ﺚ ﺟﻮﺍ ﺯ ﺇ ﹾﻇﻬﺎ ِﺭ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓ ﺑِﺎﹾﻟ ﻌ ﺪ ِﺓ ﻭﺍﻟ
ﺤﺪِﻳ ِ
ﻭﻓِﻲ ﺍﹾﻟ
ﺖ ﺑِﺎﹾﻟ ِﻔ ﻌ ِﻞ ﹶﺃ ﻭﻟﹶﻰ.ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )(٤٨ /٥
ﺾ ﺑِﺎﹾﻟﻔِ ﻌ ِﻞ ﹶﻛﻤﺎ ﺗﺠﻮ ﺯ ﺑِﺎﹾﻟ ﹶﻘ ﻮ ِﻝ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟ ﹶﻔﺘ ِﺢ :ﻭ ﺭﺑﻤﺎ ﻛﹶﺎﻧ
ﺟﻮﺍ ﺯ ﺍﹾﻟ ﻤﻌﺎﺭِﻳ ِ
- ٢١٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٢٦٣) - ٢٣٦(٩٢١ /٢
١١١
ﻉ ﻓِﻲ
ﺸ ﺮ
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺟﺎﺑﺮ ﻫﺬﻩ):ﻓِﻴ ِﻪ ﺑﻴﺎ ﹸﻥ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﻣ ﹶﻞ ﻳ
ﺱ ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮ ﺭ ﺑ ﻌ ﺪ ﻫﺬﹶﺍ ِﺑ ﹶﻘﻠِﻴ ٍﻞ
ﺚ ﺑﻦ ﻋﺒﺎ ٍ ﺠ ِﺮ ﻭﹶﺃﻣﺎ ﺣﺪِﻳ ﹸ ﺤ ﺠ ِﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ﺤ ﻑ ِﻣ ﻦ ﺍﹾﻟ
ﺟﻤِﻴ ِﻊ ﺍﹾﻟ ﻤﻄﹶﺎ ِ
ﺥ ﺑﺎﳊﺪﻳﺚ ﻁ ﻭﻳ ﻤﺸﻮﺍ ﻣﺎ ﺑﻴ ﻦ ﺍﻟ ﺮ ﹾﻛﻨﻴ ِﻦ ﹶﻓ ﻤﻨﺴﻮ
ﻗﹶﺎ ﹶﻝ ﻭﹶﺃ ﻣ ﺮ ﻫ ﻢ ﺍﻟﻨِﺒ ﻲ ﹶﺃ ﹾﻥ ﻳ ﺮ ﻣﻠﹸﻮﺍ ﹶﺛﻠﹶﺎﹶﺛ ﹶﺔ ﹶﺃ ﺷﻮﺍ ٍ
ﺱ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﻋ ﻤ ﺮ ِﺓ ﺍﹾﻟ ﹶﻘﻀﺎ ِﺀ ﺳﻨ ﹶﺔ ﺳﺒ ٍﻊ ﹶﻗﺒ ﹶﻞ ﹶﻓﺘ ِﺢ ﻣ ﱠﻜ ﹶﺔ ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﻷﻭﻝ ﻷﻥ ﺣﺪﻳﺚ ﺑﻦ ﻋﺒﺎ ٍ
ﻚ ﻓِﻲ ﹶﻏﻴ ِﺮ ﻣﺎ ﺿ ﻌﻒ ﻓِﻲ ﹶﺃﺑﺪﺍِﻧ ِﻬ ﻢ ﻭِﺇﻧﻤﺎ ﺭ ﻣﻠﹸﻮﺍ ِﺇ ﹾﻇﻬﺎﺭﺍ ﻟِ ﹾﻠ ﹸﻘ ﻮ ِﺓ ﻭﺍ ﺣﺘﺎﺟﻮﺍ ِﺇﻟﹶﻰ ﹶﺫِﻟ ﲔ ﺴِﻠ ِﻤ ﺍﹾﻟ ﻤ
ﺠ ِﺮ ﻭﻛﹶﺎﻧﻮﺍ ﻟﹶﺎ ﻳ ﺮ ﻭﻧ ﻬ ﻢ ﺑﻴ ﻦ ﺤ ﲔ ﻛﹶﺎﻧﻮﺍ ﺟﻠﹸﻮﺳﺎ ﻓِﻲ ﺍﹾﻟ ِ ﺸ ِﺮ ِﻛ ﺑﻴ ﻦ ﺍﻟ ﺮ ﹾﻛﻨﻴ ِﻦ ﺍﹾﻟﻴﻤﺎِﻧﻴﻴ ِﻦ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻤ
ﺸ ٍﺮ ﺭ ﻣ ﹶﻞ
ﻉ ﺳﻨ ﹶﺔ ﻋ ﺠ ﹶﺔ ﺍﹾﻟ ﻮﺩﺍ ِ
ﻚ ﹶﻓﹶﻠﻤﺎ ﺣ ﺞ ﺍﻟﻨِﺒ ﻲ ﺣ ﻫ ﹶﺬﻳ ِﻦ ﺍﻟ ﺮ ﹾﻛﻨﻴ ِﻦ ﻭﻳ ﺮ ﻭﻧ ﻬ ﻢ ﻓِﻴﻤﺎ ِﺳﻮﻯ ﹶﺫِﻟ
٢١١
ﺐ ﺍﹾﻟﹶﺄ ﺧ ﹸﺬ ِﺑ ﻬﺬﹶﺍ ﺍﹾﻟ ﻤﺘﹶﺄ ﺧ ِﺮ(
ﺠ ِﺮ ﹶﻓ ﻮ ﺟ ﺤ ﺠ ِﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ﺤ ِﻣ ﻦ ﺍﹾﻟ
ﻭﻗﻮﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻣﻨﺴﻮﺥ ﲝﺪﻳﺚ ﺟﺎﺑﺮ ﻻ ﺩﺍﻋﻲ ﻟﻪ،ﻷﻧﻪ
ﺻﺮﺡ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻔﺴﻪ ﺃﻧﻪ ﻣﺎ ﻣﻨﻊ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺃﻣﺮﻫﻢ ﺑﺎﻟﺮﻣﻞ ﰲ ﺍﻟﻄﻮﺍﻑ
ﻛﻠﻪ ﺇﻻ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻴﻬﻢ،ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺿﻌﻔﻬﻢ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﰲ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻨﻬﻢ،ﺑﻞ ﺇﻧﻪ ﻳﻔﻬﻢ
ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺷﻲﺀ ﺁﺧﺮ ﻭﻫﻮ ﺃﻥ ﺃﻣﺮﻫﻢ ﺑﺎﻟﺮﻣﻞ ﻓﻴﻤﺎ ﺩﻭﻥ ﻣﺎ ﺑﲔ ﺍﻟﺮﻛﻨﲔ ﻣﻊ
ﺿﻌﻔﻬﻢ ﻛﺎﻥ ﻣﻦ ﺃﺟﻞ ﺇﻇﻬﺎﺭ ﻗﻮﻢ ﻟﻌﺪﻭﻫﻢ ﻭﺇﺷﻌﺎﺭ ﺍﻟﻌﺪﻭ ﺑﺄﻥ ﻣﺎ ﺗﻮﳘﻮﻩ ﻣﻦ ﺿﻌﻒ
ﻼ،ﻭﻫﻮ ﻣﺴﺘﺤﺐ ﻛﻤﺎ ﺍﻟﺼﺤﺎﺑﺔ ﻏﲑ ﺻﺤﻴﺢ،ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﺮﺧﺺ ﳍﻢ ﰲ ﺗﺮﻙ ﺍﻟﺮﻣﻞ ﺃﺻ ﹰ
ﻑ ﻭﺍﹾﻟ ﻌ ﻤ ﺮ ِﺓ(.٢١٢
ﺏ ﺍﻟ ﺮ ﻣ ِﻞ ﻓِﻲ ﺍﻟ ﱠﻄﻮﺍ ِ
ﺤﺒﺎ ِ
ﺻﺮﺡ ﺍﻟﻨﻮﻭﻱ ﺑﻘﻮﻟﻪ):ﺑﺎﺏ ﺍ ﺳِﺘ
ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﻔﺘﺢ):ﻭﻳﺆﺧﺬ ﻣِﻨ ﻪ ﺟﻮﺍﺯ ﺇِﻇﻬﺎﺭ ﺍﻟ ﹸﻘﻮﺓ ﺑِﺎﻟ ِﻌ ﺪ ِﺓ
ﻚ ِﻣ ﻦ ﺍﻟﺮﻳﺎﺀ ﺍﳌﹶﺬﻣﻮﻡ.ﻭﻓِﻴ ِﻪ ﺟﻮﺍﺯ ﻚ ﻟِﻠ ﹸﻜﻔﹼﺎ ِﺭ ﺇِﺭﻫﺎﺑﺎ ﹶﻟﻬﻢ،ﻭﻻ ﻳ ﻌ ﺪ ﹶﺫِﻟ
ﻭﺍﻟﺴﻼﺡ ﻭﻧﺤﻮ ﹶﺫِﻟ
٢١٣
ﺍﳌﹶﻌﺎﺭِﻳﺾ ﺑِﺎﻟ ِﻔﻌ ِﻞ ﻛﹶﻤﺎ ﻳﺠﻮﺯ ﺑِﺎﻟﻘﹶﻮ ِﻝ،ﻭ ﺭﺑﻤﺎ ﻛﺎﻧﺖ ﺑِﺎﻟﻔِﻌ ِﻞ ﺃﹶﻭﻟﹶﻰ(.
] ﺵ )ﺭﻣﻞ ﺍﻟﺜﻼﺛﺔ ﺃﻃﻮﺍﻑ( ﻫﻜﺬﺍ ﻫﻮ ﰲ ﻣﻌﻈﻢ ﺍﻟﻨﺴﺦ ﺍﳌﻌﺘﻤﺪﺓ ﻭﰲ ﻧﺎﺩﺭ ﻣﻨﻬﺎ ﺍﻟﺜﻼﺛﺔ ﺃﻃﻮﺍﻑ ﻭﰲ ﺃﻧﺪﺭ ﻣﻨﻬﺎ ﺛﻼﺛﺔ
ﺃﻃﻮﺍﻑ ﻓﺄﻣﺎ ﺛﻼﺛﺔ ﺃﻃﻮﺍﻑ ﻓﻼ ﺷﻚ ﰲ ﺟﻮﺍﺯﻩ ﻭﻓﺼﺎﺣﺘﻪ ﻭﺃﻣﺎ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻃﻮﺍﻑ ﻓﻔﻴﻪ ﺧﻼﻑ ﻣﺸﻬﻮﺭ ﺑﲔ ﺍﻟﻨﺤﻮﻳﲔ ﻣﻨﻌﻪ
ﺍﻟﺒﺼﺮﻳﻮﻥ ﻭﺟﻮﺯﻩ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻭﺃﻣﺎ ﺍﻟﺜﻼﺛﺔ ﺃﻃﻮﺍﻑ ﻛﻤﺎ ﻭﻗﻊ ﰲ ﻣﻌﻈﻢ ﺍﻟﻨﺴﺦ ﻓﻤﻨﻌﻪ ﲨﻬﻮﺭ ﺍﻟﻨﺤﻮﻳﲔ ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ
ﳌﻦ ﺟﻮﺯﻩ[
- ٢١١ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(٩ /٩
- ٢١٢ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(٦ /٩
- ٢١٣ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٤٧٠ /٣
١١٢
ﻭﻫﺬﺍ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺃﺛﻨﺎﺀ ﺍﳊﺮﺏ ﰲ ﺍﳌﻌﺮﻛﺔ ﻓﺈﻥ ﺩﻻﻟﺘﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺣﺎﻟﺔ ﺍﳊﺮﺏ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ
ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺸﺮﻙ ﻭﻫﺬﻩ ﺍﻟﻌﻤﺮﺓ ﻛﺎﻧﺖ ﰲ ﻭﻗﺖ ﻫﺪﻧﺔ ﻭﻣﺼﺎﳊﺔ.
ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ:ﺃﻥ ﳜﺘﺎﻝ ﰲ ﻣﺸﻴﺘﻪ ﺃﻣﺎﻡ ﻋﺪﻭﻩ،ﻭﻳﺘﺒﺨﺘﺮ ﺗﺒﺨﺘﺮﹰﺍ ﻳﻈﻬﺮ ﺑﻪ ﻋﺰﺗﻪ ﻋﻠﻰ ﺍﻟﻌﺪﻭ}:
ﲔ ﹶﺃ ِﻋ ﺰ ٍﺓ ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ {
ﺤﺒﻮﻧ ﻪ ﹶﺃ ِﺫﱠﻟﺔٍ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺤﺒ ﻬ ﻢ ﻭﻳ ِ
ﻑ ﻳ ﹾﺄﺗِﻲ ﺍﻟﱠﻠ ﻪ ِﺑ ﹶﻘ ﻮ ٍﻡ ﻳ ِ
ﺴ ﻮ
ﹶﻓ
]ﺍﳌﺎﺋﺪﺓ.[٥٤:
ﺐﺤ ﻱ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ»:ﺇ ﱠﻥ ِﻣ ﻦ ﺍﹾﻟ ﻐﻴ ﺮ ِﺓ ﻣﺎ ﻳ ِ ﻚ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋﺘِﻴ ٍ
ﺾﺐ ﺍﻟﱠﻠ ﻪ ﻓﹶﺎﹾﻟ ﻐﻴ ﺮ ﹸﺓ ﻓِﻲ ﺍﻟﱠﻠ ِﻪ ،ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﻐﻴ ﺮ ﹸﺓ ﺍﱠﻟﺘِﻲ ﻳﺒ ِﻐ
ﺤ ﺾ ﺍﻟﱠﻠ ﻪ،ﹶﻓﹶﺄﻣﺎ ﺍﹾﻟ ﻐﻴ ﺮ ﹸﺓ ﺍﱠﻟﺘِﻲ ﻳ ِ
ﺍﻟﱠﻠ ﻪ ،ﻭ ِﻣﻨﻬﺎ ﻣﺎ ﻳﺒ ِﻐ
ﺨﻴﻠﹶﺎ ُﺀ
ﺾ ﺍﻟﱠﻠ ﻪ،ﹶﻓﹶﺄﻣﺎ ﺍﹾﻟ ﺐ ﺍﻟﱠﻠ ﻪ ،ﻭ ِﻣ ﻨﻬﺎ ﻣﺎ ﻳﺒ ِﻐ ﺤ ﺨﻴﻠﹶﺎ ِﺀ ﻣﺎ ﻳ ِ
ﺍﻟﱠﻠ ﻪ ﻓﹶﺎﹾﻟ ﻐﻴ ﺮ ﹸﺓ ﻓِﻲ ﹶﻏﻴ ِﺮ ﺍﻟﱠﻠ ِﻪ ،ﻭِﺇ ﱠﻥ ِﻣ ﻦ ﺍﹾﻟ
ﺨﻴﻠﹶﺎ ُﺀ
ﺼﺪﺍﹶﻗ ِﺔ ،ﻭﹶﺃﻣﺎ ﺍﹾﻟ
ﺨﻴ ﹶﻞ ِﻋﻨ ﺪ ﺍﻟ
ﺴ ِﻪ ِﻋﻨ ﺪ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭﹶﺃ ﹾﻥ ﻳﺘ
ﺨﻴ ﹶﻞ ﺍﹾﻟ ﻌ ﺒ ﺪ ِﺑﻨ ﹾﻔ ِ
ﺐ ﺍﻟﱠﻠ ﻪ ﹶﺃﻥﹾ ﻳﺘ ﺤ ﺍﱠﻟﺘِﻲ ﻳ ِ
٢١٤
ﺨﻴﻠﹶﺎ ُﺀ ِﻟ ﻐﻴ ِﺮ ﺍﻟﺪﻳ ِﻦ« ﺾ ﺍﻟﱠﻠ ﻪ،ﻓﹶﺎﹾﻟ
ﺍﱠﻟﺘِﻲ ﻳﺒ ِﻐ
ﷲﻚ ،ﺣ ﺪﹶﺛ ﻪ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺤ ﻤ ِﺪ ﺑ ِﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ،ﹶﺃ ﱠﻥ ﺍﺑ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺘِﻴ ٍ ﻭ ﻋ ﻦ ﻣ
ﷲ ،ﻭ ِﻣﻨﻬﺎ ﻣﺎ ﺐﺍُ ﺤ ﺨﻴﻠﹶﺎ ِﺀ ﻣﺎ ﻳ ِ
ﷲ ،ﻭ ِﻣ ﻦ ﺍﹾﻟ ﺾﺍُ ﷲ ،ﻭ ِﻣﻨﻬﺎ ﻣﺎ ﻳﺒ ِﻐ
ﺐﺍُﺤ ِ”:ﺇ ﱠﻥ ِﻣ ﻦ ﺍﹾﻟ ﻐﻴ ﺮ ِﺓ ﻣﺎ ﻳ ِ
ﷲ ﺍﹾﻟ ﻐﻴ ﺮ ﹸﺓ ﻓِﻲ ﹶﻏﻴ ِﺮ ﺾﺍُ ﷲ ﺍﹾﻟ ﻐﻴ ﺮ ﹸﺓ ﻓِﻲ ﺍﻟﺮﻳﺒ ِﺔ،ﻭﺍﹾﻟﻐﻴ ﺮ ﹸﺓ ﺍﱠﻟﺘِﻲ ﻳﺒ ِﻐ
ﺐﺍُ
ﺤ ﷲ،ﻓﹶﺎﹾﻟﻐﻴ ﺮ ﹸﺓ ﺍﱠﻟﺘِﻲ ﻳ ِ ﺾﺍُ ﻳﺒ ِﻐ
ﺴ ِﻪ ِﻟﱠﻠ ِﻪ ِﻋ ﻨ ﺪ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ،ﻭﺍ ﺧِﺘﻴﺎﹸﻟ ﻪ ﷲ ﺍ ﺧِﺘﻴﺎ ﹸﻝ ﺍﹾﻟ ﻌﺒ ِﺪ ِﺑﻨ ﹾﻔ ِ ﺐ ﺍُﺤ ﺨﻴﻠﹶﺎ ُﺀ ﺍﱠﻟﺘِﻲ ﻳ ِ ﺭِﻳﺒ ٍﺔ،ﻭﺍﹾﻟ
ﷲ ﺨ ِﺮ ﻭﺍﹾﻟ ِﻜﺒ ِﺮ ﹶﺃ ﻭ ﻛﹶﺎﱠﻟﺬِﻱ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺨﻴﻠﹶﺎ ُﺀ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﷲ ﺍﹾﻟ ﺾﺍُ
ﺨﻴﻠﹶﺎ ُﺀ ﺍﱠﻟﺘِﻲ ﻳﺒ ِﻐ ﺼ ﺪﹶﻗ ِﺔ،ﻭﺍﻟﹾ
ﺑِﺎﻟ
٢١٥
"
ﺼ ﻌ ﺮ ﺧ ﺪ ﻙ
ﻭﻗﺪ ﺫﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﺍﳋﻴﻼﺀ ﰲ ﻏﲑ ﺍﳊﺮﺏ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﻟﹶﺎ ﺗ
ﺨﺘﺎ ٍﻝ ﹶﻓﺨﻮ ٍﺭ{ ]ﻟﻘﻤﺎﻥ.[١٨: ﺐ ﹸﻛ ﱠﻞ ﻣ
ﺤ
ﺽ ﻣ ﺮﺣﺎ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﺶ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺱ ﻭﻟﹶﺎ ﺗ ﻤ ِ
ﻟِﻠﻨﺎ ِ
ﻚ ﹸﻛﱢﻠ ِﻪ ﺇﺫﺍ ﺱ ِﻛﺒﺮﹰﺍ ﻭﺍ ﺳِﺘﻌﻼ ًﺀ،ﻭﻟ ِﻜ ﻦ ﺃﹶﻗِﺒ ﹾﻞ ﻋﻠﻴ ِﻬ ﻢ ِﺑ ﻮ ﺟ ِﻬ ﻚ ﻋ ِﻦ ﺍﻟﻨﺎ ِ ﺽ ﺑِﻮ ﺟ ِﻬ ﻭ ﹶﻻ ﺗ ﻌ ِﺮ
ﺨﺘِﺮﹰﺍ ،ﻣ ﻌﺠﺒﹰﺎ ﺽ ﻣﺘﺒ ﺶ ﰲ ﺍ َﻷ ﺭ ٍِ ﻼ ِﻣ ﻦ ﻏﲑ ِﻛﺒ ٍﺮ ﻭ ﹶﻻ ﻋﺘ ﻮ،ﻭﻻ ﺗ ﻤ ِ ﺴﺘﺒﺸِﺮﹰﺍ ﻣﺘ ﻬﱢﻠ ﹰﹶﻛﱠﻠ ﻤﺘﻬﻢ ،ﻣ
ﻚﺤﺒ
ﷲ،ﹶﻓﻴ ِ ﲔ ِ ﺿ ِﻌ ﺸﻴ ﹶﺔ ﺍ ﹸﳌﺘﻮﺍ ِ
ﺶ ﻫﻮﻧﹰﺎ ِﻣ ﳉﺒﺎﺭِﻳ ﻦ ﺍﻟ ﱡﻄﻐﺎ ِﺓ ﺍ ﹸﳌﺘ ﹶﻜﺒﺮِﻳ ﻦ ) ﻣﺮﺣﹰﺎ(،ﺑ ِﻞ ﺍ ﻣ ِ ﻚ ﻛﺎ ﹶ ﺴ ِﺑﻨ ﹾﻔ ِ
٢١٦
ﺨﺘﺎ ﹶﻝ( ﺍﻟ ﹶﻔﺨﻮ ﺭ ﻋﻠﻰ ﹶﻏﻴ ِﺮ ِﻩ. ﺴ ِﻪ )ﺍ ﹸﳌ
ﺐ ِﺑﻨ ﹾﻔ ِ
ﺠ
ﺐ ﺍ ﹸﳌ ﻌ
ﺤ
ﷲ ﺗﻌﺎﻟﹶﻰ ﻻ ﻳ ِ ﻚ ﺧ ﹾﻠ ﹸﻘ ﻪ،ﻭﺍ ُﺤﺒ ﷲ،ﻭﻳ ِ ﺍُ
- ٢١٤ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٢٩٥)(٥٣٠ /١ﺣﺴﻦ
- ٢١٥ﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ ) ( ٢٣٧٥٠ )(١٥٩ /٣٩ﺣﺴﻦ
- ٢١٦ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٣٣٦٨:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١١٣
ﺸﻴِﺘ ِﻪ،ﹶﻟ ِﻘ ﻲ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ
ﺴ ِﻪ،ﹶﺃ ِﻭ ﺍ ﺧﺘﺎ ﹶﻝ ﻓِﻲ ِﻣ
ﻓﻌﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻳﻘﹸﻮ ﹸﻝ »:ﻣ ﻦ ﺗ ﻌ ﱠﻈ ﻢ ﻓِﻲ ﻧ ﹾﻔ ِ
ﻀﺒﺎ ﹸﻥ«.٢١٧ ﻭ ﺟ ﱠﻞ ﻭ ﻫ ﻮ ﻋﹶﻠﻴ ِﻪ ﹶﻏ
ﺏ ،ﻋ ﻦ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ﺨﻄﱠﺎ ِ ﺤ ﺪﹶﺛﻨِﻲ ﺟ ﻌ ﹶﻔ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑ ِﻦ ﹶﺃ ﺳﹶﻠ ﻢ ﻣ ﻮﻟﹶﻰ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
ﻕ:ﹶﻓ
ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ِﺇ ﺳﺤﺎ
ﺨﺘ ﺮِ:ﺇﻧﻬﺎ
ﲔ ﺭﺃﹶﻯ ﹶﺃﺑﺎ ﺩﺟﺎﻧ ﹶﺔ ﻳﺘﺒ ﻚ:ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻗﹶﺎ ﹶﻝ ِﺣ ﺐ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﺑ ِﻦ ﻣ ﻌﺒ ِﺪ ﺑ ِﻦ ﹶﻛ ﻌ ِ
٢١٨
ﻀﻬﺎ ﺍﻟﻠﱠﻪ ِﺇﻟﱠﺎ ﻓِﻲ ِﻣﹾﺜ ِﻞ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤ ﻮ ِﻃ ِﻦ . ﺸﻴ ﹲﺔ ﻳ ﺒ ِﻐ
ﹶﻟ ِﻤ
ﷲ ﺑ ِﻦ ﺧﺎِﻟ ِﺪ ﺑ ِﻦ ِﺳﻤﺎ ِﻙ ﺑ ِﻦ ﺧ ﺮ ﺷ ﹶﺔ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻋ ﻦ ﺟ ﺪ ِﻩ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﻭ ﻋ ﻦ ﺧﺎِﻟ ِﺪ ﺑ ِﻦ ﺳﹶﻠ ﻴ ﻤﺎ ﹶﻥ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍ ِ
ﺸِﻴ ِﻪ ﺑﻴ ﻦ
ﺨﺘﺎ ﹸﻝ ﻓِﻲ ﻣ ﷲ ﻭ ﻫ ﻮ ﻳ ﺩﺟﺎﻧ ﹶﺔ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ﹸﺃ ﻋِﻠ ﻢ ِﺑ ِﻌﺼﺎﺑ ٍﺔ ﺣ ﻤﺮﺍ َﺀ،ﹶﻓﻨ ﹶﻈ ﺮ ِﺇﹶﻟﻴ ِﻪ ﺭﺳﻮ ﹸﻝ ﺍ ِ
٢١٩
ﺿ ِﻊ "
ﷲ ِﺇﻟﱠﺎ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤ ﻮ ِ ﻀﻬﺎ ﺍ ُ ﺸﻴ ﹲﺔ ﻳﺒ ِﻐ
ﺼ ﱠﻔﻴ ِﻦ ﹶﻓﻘﹶﺎ ﹶﻝِ”:ﺇﻧﻬﺎ ِﻣ ﺍﻟ
ﻭﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺗﻔﺴﲑ ﺍﻻﺧﺘﻴﺎﻝ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻻﺧﺘﻴﺎﻝ ﺍﳌﻤﻨﻮﻉ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺘﻴﻚ.
ﻭﻣﺸﺮﻭﻋﻴﺔ ﺍﻻﺧﺘﻴﺎﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳐﺼﺼﺔ ﻟﻠﺤﻈﺮ ﺍﻟﻌﺎﻡ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ
ﺐ
ﺤ
ﺽ ﻣ ﺮﺣﺎ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﺶ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺱ ﻭﻟﹶﺎ ﺗ ﻤ ِ
ﺼ ﻌ ﺮ ﺧ ﺪ ﻙ ِﻟﻠﻨﺎ ِ
ﻣﺜﻞ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ } ﻭﻟﹶﺎ ﺗ
ﺖ ﹶﺃﺑﺎ ﺤ ﻤ ٍﺪ ﻭ ﻫ ﻮ ﺍﺑ ﻦ ِﺯﻳﺎ ٍﺩ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﺨﺘﺎ ٍﻝ ﹶﻓﺨﻮ ٍﺭ{ ]ﻟﻘﻤﺎﻥ ،[١٨:ﻭﺣﺪﻳﺚ ﻣ ﹸﻛ ﱠﻞ ﻣ
ﺤ ﺮﻳ ِﻦ ،ﻭ ﻫ ﻮ
ﺽ ِﺑ ِﺮ ﺟِﻠ ِﻪ ﻭ ﻫ ﻮ ﹶﺃ ِﻣ ﲑ ﻋﻠﹶﻰ ﺍﹾﻟﺒ
ﺏ ﺍﹾﻟﹶﺄ ﺭ ﻀ ِﺮ
ﺠ ﻌ ﹶﻞ ﻳ
ﺠ ﺮ ِﺇﺯﺍ ﺭ ﻩ ،ﹶﻓ
ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﻭ ﺭﺃﹶﻯ ﺭ ﺟﻠﹰﺎ ﻳ
ﺠ ﺮ ِﺇﺯﺍ ﺭ ﻩ
ﷲ ﻟﹶﺎ ﻳﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﻣ ﻦ ﻳ ﷲ ِ»:ﺇ ﱠﻥ ﺍ َ ﻳﻘﹸﻮ ﹸﻝ:ﺟﺎ َﺀ ﺍﹾﻟﹶﺄ ِﻣ ﲑ ﺟﺎ َﺀ ﺍﹾﻟﹶﺄ ِﻣ ﲑ،ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺑ ﹶﻄﺮﺍ«.٢٢٠
ﻭﻟﻘﺪ ﺣﻔﻆ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﳌﻦ ﺧﻄﺮ ﻭﺍﺧﺘﺎﻝ ﻋﻠﻰ ﺃﻋﺪﺍﺀ ﺍﷲ ﰲ ﺍﳌﻌﺮﻛﺔ ﺣﻘﻪ ﺑﻌﺪ
ﻼ ﺫﻟﻚ ﺍﻟﺘﻔﻀﻴﻞ ﺑﺘﻠﻚ ﺍﳌﺰﻳﺔ ﺍﺳﺘﺸﻬﺎﺩﻩ،ﻓﺄﻛﺮﻡ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺍﺑﻨﻪ،ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﻏﲑﻩ ﻣﻌﻠ ﹰ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ
ﺏ ﺭ ِ
ﺨﻄﱠﺎ ِ
ﺍﻟﱵ ﳛﺒﻬﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ،ﻋ ﻦ ﺯﻳ ِﺪ ﺑ ِﻦ ﹶﺃ ﺳﹶﻠ ﻢ،ﹶﺃ ﱠﻥ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺥ ﹶﻟ ﻪ
ﺱ ﹶﻓ ﺮﺽِ ِﻟ ﻌﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺣﻨ ﹶﻈﹶﻠ ﹶﺔ ﹶﺃﹾﻟ ﹶﻔ ﻲ ِﺩ ﺭ ﻫ ٍﻢ،ﹶﻓﹶﺄﺗﺎ ﻩ ﺣﻨ ﹶﻈﹶﻠ ﹸﺔ ﺑِﺎﺑ ِﻦ ﹶﺃ ٍ
ﺽ ﻟِﻠﻨﺎ ِ
ﻋﻨ ﻪ ﹶﻟﻤﺎ ﹶﻓ ﺮ
- ٢١٧ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﳐﺮﺟﺎ )ﺹ ( ٥٤٩)(١٩٣:ﺻﺤﻴﺢ
- ٢١٨ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ﳏﻘﻘﺎ ) (٢٣٣ /٣ﻓﻴﻪ ﺟﻬﺎﻟﺔ
- ٢١٩ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ )" ٣٦٤٢"(١٤٣٧ /٣ﺣﺴﻦ ﻟﻐﲑﻩ
- ٢٢٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٠٨٧) - ٤٨(١٦٥٣ /٣
١١٤
ﻱ ﻋﻠﹶﻰ ﺍﺑ ِﻦ ﹶﺃﺧِﻲ؟
ﺖ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ
ﻀ ﹾﻠ
ﲔ ،ﹶﻓ
ﻚ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ:ﻳﺎ ﹶﺃ ِﻣ ﲑ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺽ ﹶﻟ ﻪ ﺩﻭ ﹶﻥ ﹶﺫِﻟ
ﹶﻓ ﹶﻔ ﺮ
٢٢١
ﺠ ﻤ ﹸﻞ«
ﺴﺘ ﻦ ﺍﹾﻟ
ﺴﻴ ِﻔ ِﻪ ﹶﻛﻤﺎ ﻳ
ﺴﺘ ﻦ ِﺑ
ﺖ ﹶﺃﺑﺎ ﻩ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ﻳ
ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻧ ﻌ ﻢِ،ﻟﹶﺄﻧﻲ ﺭﹶﺃﻳ
٢٢٢
ﺨﻄﹸﺮ ِﺑ ِﻪ.
ﺡ ﻭﻳ
ﻱ ﻳﻤﺮ ﺠ ﻤ ﹸﻞ« ﹶﺃ ﺴﺘ ﻦ ﺍﹾﻟ
ﺴﻴﻔﻪ ﹶﻛﻤﺎ ﻳ ﺴﺘ ﻦ ﺑ ﺚ ﻋ ﻤ ﺮ »ﺭﺃﻳﺖ ﹶﺃﺑﺎ ﻩ ﻳ ﻭ ﺣﺪِﻳ ﹸ
ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻌﺴﻜﺮ ﺍﺎﻫﺪﻳﻦ ﺑﺪﻭﻥ ﺇﺫﻥ ﺍﻷﻣﲑ:
ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﳌﺄﻣﻮﺭ ﻷﻣﲑﻩ،ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺒﺪﻫﻴﺔ ﰲ ﺍﻹﺳﻼﻡ.
ﻭﻣﻦ ﻃﺎﻋﺔ ﺍﻷﻣﲑ ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻌﺴﻜﺮ ﺍﺎﻫﺪﻳﻦ ﺑﺪﻭﻥ ﺇﺫﻧﻪ،ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﻋﺪﻡ
ﺍﻻﻟﺘﺰﺍﻡ ﺑﻄﺎﻋﺘﻪ ﻣﻦ ﺟﻬﺔ،ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﶈﺎﺫﻳﺮ ﺍﻟﱵ ﻗﺪ ﻳﻠﺤﻖ ﺿﺮﺭﻫﺎ ﺑﺎﳉﻨﻮﺩ ﺍﻟﺬﻳﻦ ﱂ
ﻳﺴﺘﺄﺫﻧﻮﺍ،ﻭﺑﺎﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻛﺬﻟﻚ.
ﻓﻘﺪ ﻳﻘﻊ ﺍﳉﻨﺪﻱ ﺍﳌﺴﻠﻢ ﰲ ﻛﻤﲔ ﻣﻦ ﻣﻘﺎﺗﻠﻲ ﺍﻟﻌﺪﻭ،ﻓﻴﻘﺘﻠﻮﻧﻪ ﺃﻭ ﻳﺄﺳﺮﻭﻧﻪ،ﻭﻗﺪ ﻳﻌﺬﺑﻮﻧﻪ ﺣﱴ
ﻳﺪﳍﻢ ﻋﻠﻰ ﻣﻮﺍﻗﻊ ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ،ﻭﻋﺪﺩﻫﻢ،ﻭﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﻗﻮﺓ ﺃﻭ ﺿﻌﻒ ﰲ ﺍﻟﻌﺘﺎﺩ،ﻭﰲ
ﺫﻟﻚ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺿﺮﺭ ﻋﻠﻰ ﺍﳉﻨﺪﻱ ﺍﻟﺬﻱ ﺧﺮﺝ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ ﻭﻋﻠﻰ ﺃﻣﺘﻪ.
ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺇﺫﺍ ﺧﺮﺝ ﺑﺈﺫﻥ ﻣﻦ ﻗﺎﺋﺪﻩ،ﻓﺈﻥ ﺍﻟﻘﺎﺋﺪ ﺳﻴﻨﺼﺤﻪ ﲟﺎ ﳚﺐ ﻋﻠﻴﻪ ﻋﻤﻠﻪ،ﻭﻗﺪ
ﻳﺄﻣﺮ ﺑﺄﻥ ﻳﺼﺤﺒﻪ ﻣﻦ ﳛﻤﻴﻪ ﻣﻦ ﻛﻤﺎﺋﻦ ﺍﻟﻌﺪﻭ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻻﺣﺘﻴﺎﻃﻴﺔ ﺍﻟﱵ ﻟﻦ
ﺗﺘﻮﺍﻓﺮ ﻟﻠﻔﺮﺩ ﻭﺣﺪﻩ.
ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻦ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻗﻮﺓ ﺇﳝﺎﻧﻪ،ﻋﺪﻡ ﺫﻫﺎﺑﻪ ﺑﺪﻭﻥ ﺇﺫﻥ ﺃﻣﲑﻩ،ﰲ
ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﺗﺴﺘﺪﻋﻲ ﺫﻟﻚ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪِ}:ﺇﻧﻤﺎ ﺍﻟﹾ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ
ﻚﻚ ﺃﹸﻭﹶﻟِﺌ ﺴﺘ ﹾﺄ ِﺫﻧﻮﻧ
ﺴﺘ ﹾﺄ ِﺫﻧﻮ ﻩ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﻭِﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻣ ﻌ ﻪ ﻋﻠﹶﻰ ﹶﺃ ﻣ ٍﺮ ﺟﺎ ِﻣ ٍﻊ ﹶﻟ ﻢ ﻳ ﹾﺬ ﻫﺒﻮﺍ ﺣﺘﻰ ﻳ
ﺖ ِﻣﻨ ﻬ ﻢ ﻭﺍ ﺳﺘ ﻐ ِﻔ ﺮﺾ ﺷ ﹾﺄِﻧ ِﻬ ﻢ ﹶﻓ ﹾﺄ ﹶﺫ ﹾﻥ ِﻟ ﻤ ﻦ ِﺷﹾﺌ
ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﹶﻓِﺈﺫﹶﺍ ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧﻮ ﻙ ِﻟﺒ ﻌ ِ
ﹶﻟ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ{ ]ﺍﻟﻨﻮﺭ[٦٢:
ﻫﺬﺍ ﺇﺭﺷﺎﺩ ﻣﻦ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ،ﺃﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﺃﻣﺮ ﺟﺎﻣﻊ،ﺃﻱ:ﻣﻦ
ﺿﺮﻭﺭﺗﻪ ﺃﻭ ﻣﻦ ﻣﺼﻠﺤﺘﻪ،ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻴﻪ ﲨﻴﻌﺎ،ﻛﺎﳉﻬﺎﺩ،ﻭﺍﳌﺸﺎﻭﺭﺓ،ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ
ﺍﻟﱵ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ،ﻓﺈﻥ ﺍﳌﺼﻠﺤﺔ ﺗﻘﺘﻀﻲ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻴﻪ ﻭﻋﺪﻡ ﺗﻔﺮﻗﻬﻢ،ﻓﺎﳌﺆﻣﻦ ﺑﺎﷲ
- ٢٢١ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ )“ ٤٩١٨"(٢٢٦ /٣ﻭﺍﳉﻬﺎﺩ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ )ﺹ“ ٨٧"(٧٤:ﻓﻴﻪ ﺿﻌﻒ
- ٢٢٢ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ )(٤١١ /٢
١١٥
ﻭﺭﺳﻮﻟﻪ ﺣﻘﺎ،ﻻ ﻳﺬﻫﺐ ﻷﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ،ﻻ ﻳﺮﺟﻊ ﻷﻫﻠﻪ،ﻭﻻ ﻳﺬﻫﺐ ﻟﺒﻌﺾ ﺍﳊﻮﺍﺋﺞ ﺍﻟﱵ
ﻳﺸﺬ ﺎ ﻋﻨﻬﻢ،ﺇﻻ ﺑﺈﺫﻥ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺃﻭ ﻧﺎﺋﺒﻪ ﻣﻦ ﺑﻌﺪﻩ،ﻓﺠﻌﻞ ﻣﻮﺟﺐ ﺍﻹﳝﺎﻥ،ﻋﺪﻡ ﺍﻟﺬﻫﺎﺏ
ﺇﻻ ﺑﺈﺫﻥ،ﻭﻣﺪﺣﻬﻢ ﻋﻠﻰ ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﻭﺃﺩﻢ ﻣﻊ ﺭﺳﻮﻟﻪ ﻭﻭﱄ ﺍﻷﻣﺮ ﻣﻨﻬﻢ،ﻓﻘﺎﻝِ}:ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ
ﻚ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ{ ﻭﻟﻜﻦ ﻫﻞ ﻳﺄﺫﻥ ﳍﻢ ﺃﻡ ﻻ؟ ﺫﻛﺮ ﻹﺫﻧﻪ
ﻚ ﺃﹸﻭﹶﻟِﺌ
ﺴﺘ ﹾﺄ ِﺫﻧﻮﻧ
ﻳ
ﳍﻢ ﺷﺮﻃﲔ:
ﺃﺣﺪﳘﺎ:ﺃﻥ ﻳﻜﻮﻥ ﻟﺸﺄﻥ ﻣﻦ ﺷﺌﻮﻢ،ﻭﺷﻐﻞ ﻣﻦ ﺃﺷﻐﺎﳍﻢ،ﻓﺄﻣﺎ ﻣﻦ ﻳﺴﺘﺄﺫﻥ ﻣﻦ ﻏﲑ ﻋﺬﺭ،ﻓﻼ
ﻳﺆﺫﻥ ﻟﻪ.
ﻭﺍﻟﺜﺎﱐ:ﺃﻥ ﻳﺸﺎﺀ ﺍﻹﺫﻥ ﻓﺘﻘﺘﻀﻴﻪ ﺍﳌﺼﻠﺤﺔ،ﻣﻦ ﺩﻭﻥ ﻣﻀﺮﺓ ﺑﺎﻵﺫﻥ،ﻗﺎﻝ}:ﹶﻓِﺈﺫﹶﺍ ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧﻮ ﻙ
ﺖ ِﻣﻨ ﻬ ﻢ{ ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻪ ﻋﺬﺭ ﻭﺍﺳﺘﺄﺫﻥ،ﻓﺈﻥ ﻛﺎﻥ ﰲ ﻗﻌﻮﺩﻩ
ﺾ ﺷ ﹾﺄِﻧ ِﻬ ﻢ ﹶﻓ ﹾﺄ ﹶﺫ ﹾﻥ ِﻟ ﻤ ﻦ ِﺷ ﹾﺌ
ِﻟﺒ ﻌ ِ
ﻭﻋﺪﻡ ﺫﻫﺎﺑﻪ ﻣﺼﻠﺤﺔ ﺑﺮﺃﻳﻪ،ﺃﻭ ﺷﺠﺎﻋﺘﻪ،ﻭﳓﻮ ﺫﻟﻚ،ﱂ ﻳﺄﺫﻥ ﻟﻪ،ﻭﻣﻊ ﻫﺬﺍ ﺇﺫﺍ ﺍﺳﺘﺄﺫﻥ،ﻭﺃﺫﻥ
ﻟﻪ ﺑﺸﺮﻃﻴﻪ،ﺃﻣﺮ ﺍﷲ ﺭﺳﻮﻟﻪ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻟﻪ،ﳌﺎ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺼﺮﺍ ﰲ ﺍﻻﺳﺘﺌﺬﺍﻥ،ﻭﳍﺬﺍ
ﻗﺎﻝ}:ﻭﺍ ﺳﺘ ﻐ ِﻔ ﺮ ﹶﻟﻬﻢ ﺍﻟﱠﻠ ﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ{ ﻳﻐﻔﺮ ﳍﻢ ﺍﻟﺬﻧﻮﺏ ﻭﻳﺮﲪﻬﻢ،ﺑﺄﻥ ﺟﻮﺯ ﳍﻢ
٢٢٣
ﺍﻻﺳﺘﺌﺬﺍﻥ ﻣﻊ ﺍﻟﻌﺬﺭ.
ﻫﺬﻩ ﺍﻵﺩﺍﺏ ﺍﻟﱵ ﻻ ﻳﺴﺘﻘﻴﻢ ﺃﻣﺮ ﺍﳉﻤﺎﻋﺔ ﺇﻻ ﺣﲔ ﺗﻨﺒﻊ ﻣﻦ ﻣﺸﺎﻋﺮﻫﺎ ﻭﻋﻮﺍﻃﻔﻬﺎ ﻭﺃﻋﻤﺎﻕ
ﺿﻤﲑﻫﺎ.ﰒ ﺗﺴﺘﻘﺮ ﰲ ﺣﻴﺎﺎ ﻓﺘﺼﺒﺢ ﺗﻘﻠﻴﺪﺍ ﻣﺘﺒﻌﺎ ﻭﻗﺎﻧﻮﻧﺎ ﻧﺎﻓﺬﺍ.ﻭﺇﻻ ﻓﻬﻲ ﺍﻟﻔﻮﺿﻰ ﺍﻟﱵ ﻻ
ﺣﺪﻭﺩ ﳍﺎِ»:ﺇﻧﻤﺎ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ« ..ﻻ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻓﻮﺍﻫﻬﻢ ﰒ ﻻ
ﳛﻘﻘﻮﻥ ﻣﺪﻟﻮﻝ ﻗﻮﳍﻢ،ﻭﻻ ﻳﻄﻴﻌﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ».ﻭﺇِﺫﺍ ﻛﺎﻧﻮﺍ ﻣ ﻌ ﻪ ﻋﻠﻰ ﹶﺃ ﻣ ٍﺮ ﺟﺎ ِﻣ ٍﻊ ﹶﻟ ﻢ ﻳ ﹾﺬ ﻫﺒﻮﺍ
ﺴﺘ ﹾﺄ ِﺫﻧﻮ ﻩ« ..ﻭﺍﻷﻣﺮ ﺍﳉﺎﻣﻊ ﺍﻷﻣﺮ ﺍﳍﺎﻡ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﺍﺷﺘﺮﺍﻙ ﺍﳉﻤﺎﻋﺔ ﻓﻴﻪ،ﻟﺮﺃﻱ ﺃﻭ ﺣﺘﻰ ﻳ
ﺣﺮﺏ ﺃﻭ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﻣﺔ.ﻓﻼ ﻳﺬﻫﺐ ﺍﳌﺆﻣﻨﻮﻥ ﺣﱴ ﻳﺴﺘﺄﺫﻧﻮﺍ ﺇﻣﺎﻣﻬﻢ.ﻛﻲ ﻻ
ﻳﺼﺒﺢ ﺍﻷﻣﺮ ﻓﻮﺿﻰ ﺑﻼ ﻭﻗﺎﺭ ﻭﻻ ﻧﻈﺎﻡ.
ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻫﺬﺍ ﺍﻹﳝﺎﻥ،ﻭﻳﻠﺘﺰﻣﻮﻥ ﻫﺬﺍ ﺍﻷﺩﺏ،ﻻ ﻳﺴﺘﺄﺫﻧﻮﻥ ﺇﻻ ﻭﻫﻢ ﻣﻀﻄﺮﻭﻥ
ﻓﻠﻬﻢ ﻣﻦ ﺇﳝﺎﻢ ﻭﻣﻦ ﺃﺩﻢ ﻋﺎﺻﻢ ﺃﻻ ﻳﺘﺨﻠﻮﺍ ﻋﻦ ﺍﻷﻣﺮ ﺍﳉﺎﻣﻊ ﺍﻟﺬﻱ ﻳﺸﻐﻞ ﺑﺎﻝ
ﺍﳉﻤﺎﻋﺔ،ﻭﻳﺴﺘﺪﻋﻲ ﲡﻤﻌﻬﺎ ﻟﻪ ..ﻭﻣﻊ ﻫﺬﺍ ﻓﺎﻟﻘﺮﺁﻥ ﻳﺪﻉ ﺍﻟﺮﺃﻱ ﰲ ﺍﻹﺫﻥ ﺃﻭ ﻋﺪﻣﻪ ﻟﻠﺮﺳﻮﻝ
- ٢٢٣ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ = ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ )ﺹ(٥٧٦:
١١٦
ﺾ ﺷ ﹾﺄِﻧ ِﻬ ﻢ ﹶﻓ ﹾﺄ ﹶﺫ ﹾﻥ
- -ﺭﺋﻴﺲ ﺍﳉﻤﺎﻋﺔ.ﺑﻌﺪ ﺃﻥ ﻳﺒﻴﺢ ﻟﻪ ﺣﺮﻳﺔ ﺍﻹﺫﻥ »:ﹶﻓِﺈﺫﹶﺍ ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧﻮ ﻙ ِﻟﺒ ﻌ ِ
ﻚ!
ﺖ ِﻣﻨ ﻬ ﻢ« )..ﻭﻛﺎﻥ ﻗﺪ ﻋﺎﺗﺒﻪ ﻋﻠﻰ ﺍﻹﺫﻥ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻣﻦ ﻗﺒﻞ ﻓﻘﺎﻝ »:ﻋﻔﹶﺎ ﺍﻟﱠﻠ ﻪ ﻋﻨ ِﻟ ﻤ ﻦ ِﺷﹾﺌ
ﲔ«( ...ﻳﺪﻉ ﻟﻪ ﺍﻟﺮﺃﻱ ﻓﺈﻥ ﺷﺎﺀ ﺻ ﺪﻗﹸﻮﺍ ﻭﺗ ﻌﹶﻠ ﻢ ﺍﻟﹾﻜﺎ ِﺫِﺑ
ﻚ ﺍﱠﻟﺬِﻳ ﻦ
ﺖ ﹶﻟ ﻬ ﻢ ﺣﺘﻰ ﻳﺘﺒﻴ ﻦ ﹶﻟ
ِﻟ ﻢ ﹶﺃ ِﺫﻧ
ﺃﺫﻥ،ﻭﺇﻥ ﺷﺎﺀ ﱂ ﻳﺄﺫﻥ،ﻓﲑﻓﻊ ﺍﳊﺮﺝ ﻋﻦ ﻋﺪﻡ ﺍﻹﺫﻥ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺿﺮﻭﺭﺓ
ﻣﻠﺤﺔ.ﻭﻳﺴﺘﺒﻘﻲ ﺣﺮﻳﺔ ﺍﻟﺘﻘﺪﻳﺮ ﻟﻘﺎﺋﺪ ﺍﳉﻤﺎﻋﺔ ﻟﻴﻮﺍﺯﻥ ﺑﲔ ﺍﳌﺼﻠﺤﺔ ﰲ ﺍﻟﺒﻘﺎﺀ ﻭﺍﳌﺼﻠﺤﺔ ﰲ
ﺍﻻﻧﺼﺮﺍﻑ.ﻭﻳﺘﺮﻙ ﻟﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺧﲑﺓ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﻨﻈﻴﻤﻴﺔ ﻳﺪﺑﺮﻫﺎ ﲟﺎ ﻳﺮﺍﻩ.
ﻭﻣﻊ ﻫﺬﺍ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻣﻐﺎﻟﺒﺔ ﺍﻟﻀﺮﻭﺭﺓ،ﻭﻋﺪﻡ ﺍﻻﻧﺼﺮﺍﻑ ﻫﻮ ﺍﻷﻭﱃ،ﻭﺃﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ
ﻭﺍﻟﺬﻫﺎﺏ ﻓﻴﻬﻤﺎ ﺗﻘﺼﲑ ﺃﻭ ﻗﺼﻮﺭ ﻳﻘﺘﻀﻲ ﺍﺳﺘﻐﻔﺎﺭ ﺍﻟﻨﱯ - -ﻟﻠﻤﻌﺘﺬﺭﻳﻦ»:ﻭﺍ ﺳﺘ ﻐ ِﻔ ﺮ
ﹶﻟ ﻬ ﻢ ﺍﻟﱠﻠ ﻪِ.ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ« ..ﻭﺑﺬﻟﻚ ﻳﻘﻴﺪ ﺿﻤﲑ ﺍﳌﺆﻣﻦ.ﻓﻼ ﻳﺴﺘﺄﺫﻥ ﻭﻟﻪ ﻣﻨﺪﻭﺣﺔ ﻟﻘﻬﺮ
٢٢٤
ﺍﻟﻌﺬﺭ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺑﻪ ﺇﱃ ﺍﻻﺳﺘﺌﺬﺍﻥ.
ﻓﻘﺪ ﺣﺼﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﻣﻄﻠﻌﻬﺎ ﺍﳌﺆﻣﻨﲔ ﻓﻴﻤﻦ ﺍﺗﺼﻔﻮﺍ ﺑﺎﻹﳝﺎﻥ ﺑﻪ
ﻭﺑﺮﺳﻮﻟﻪ،ﻭﺑﻌﺪﻡ ﺍﻟﺬﻫﺎﺏ ﺑﺪﻭﻥ ﺇﺫﻧﻪ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﻋﻠﻰ ﺃﻣﺮ ﺟﺎﻣﻊ،ﻛﻤﺎ ﺟﻌﻞ ﺍﻻﺳﺘﺌﺬﺍﻥ
ﰲ ﻭﺳﻂ ﺍﻵﻳﺔ ﻣﻦ ﻋﻼﻣﺔ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺑﺮﺳﻮﻟﻪ،ﻭﺟﻌﻞ ﺗﻌﺎﱃ ﺍﻟﺮﺳﻮﻝ ﳐﲑﺍ ﰲ ﺁﺧﺮ ﺍﻵﻳﺔ
ﰲ ﺍﻹﺫﻥ ﳌﻦ ﺷﺎﺀ،ﻣﻊ ﺍﻻﺳﺘﻐﻔﺎﺭ ﳌﻦ ﺃﺫﻥ ﻟﻪ،ﳌﺎ ﰲ ﺍﺳﺘﺌﺬﺍﻧﻪ ﻣﻦ ﺗﺮ ٍﻙ ﻟﻠﺸﺄﻥ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺗﻌﻮﺩ
ﻣﺼﻠﺤﺘﻪ ﻟﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ،ﲞﻼﻑ ﺷﺄﻧﻪ ﺍﳋﺎﺹ،ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺃﳘﻴﺘﻪ.
ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ”:ﻳﻘﹸﻮ ﹸﻝ ﺗﻌﺎﻟﹶﻰ ِﺫ ﹾﻛ ﺮ ﻩ:ﻣﺎ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ﺣ ﻖ
ﺻ ﺪﻗﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ }.ﻭِﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻣ ﻌ ﻪ{ ]ﺍﻟﻨﻮﺭ [٦٢:ﻳﻘﹸﻮ ﹸﻝ :ﻭِﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻣ ﻊ ﺍﹾﻟِﺈﳝﺎ ِﻥِ،ﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ﻦ
ﺏﺠ ﻤ ﻊ ﺟﻤِﻴ ﻌ ﻬ ﻢ ِﻣ ﻦ ﺣ ﺮ ٍ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ }،ﻋﻠﹶﻰ ﹶﺃ ﻣ ٍﺮ ﺟﺎ ِﻣ ٍﻊ{ ]ﺍﻟﻨﻮﺭ [٦٢:ﻳﻘﹸﻮ ﹸﻝ :ﻋﻠﹶﻰ ﹶﺃ ﻣ ٍﺮ ﻳ
ﺻﻠﹶﺎ ٍﺓ ﺍ ﺟﺘ ﻤ ﻊ ﹶﻟﻬﺎ،ﹶﺃ ﻭ ﺗﺸﺎ ﻭ ٍﺭ ﻓِﻲ ﹶﺃ ﻣ ٍﺮ ﻧ ﺰ ﹶﻝ؛}ﹶﻟ ﻢ ﻳ ﹾﺬ ﻫﺒﻮﺍ{ ]ﺍﻟﻨﻮﺭ [٦٢:ﻳﻘﹸﻮ ﹸﻝ:ﹶﻟ ﻢ ﺕ،ﹶﺃ ﻭ ﻀ ﺮ ﺣ
ﺴﺘ ﹾﺄ ِﺫﻧﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ . ﺼ ِﺮﻓﹸﻮﺍ ﻋﻤﺎ ﺍ ﺟﺘ ﻤﻌﻮﺍ ﹶﻟ ﻪ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ،ﺣﺘﻰ ﻳ ﻳﻨ
ﻚ ﹶﻟ ﻬ ﻢ،ﻃﹶﺎ ﻋ ﹰﺔ
ﻚ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ
ﻚ ﻓِﻲ ﹶﺃ ﻣ ٍﺮ ﺟﺎ ِﻣ ٍﻊ ،ﻋﻨ
ﺤ ﻤ ﺪ ِﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻣ ﻌ ﺼ ِﺮﻓﹸﻮ ﹶﻥ ﻳﺎ ﻣ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳﻨ
ﺼ ﺪﻗﹸﻮ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪﻚ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺼﺪِﻳﻘﹰﺎ ِﺑ ﻤﺎ ﹶﺃﺗﻴﺘ ﻬ ﻢ ِﺑ ِﻪ ِﻣ ﻦ ِﻋ ﻨﺪِﻱ؛ﺃﹸﻭﹶﻟِﺌ ﻚ ،ﻭﺗ ِﻣﻨ ﻬ ﻢ ِﻟﱠﻠ ِﻪ ﻭﹶﻟ
ﻚ
ﻚ ﹶﻟ ﻪ ،ﺑ ﻌ ﺪ ﺗ ﹶﻘ ﺪ ِﻣ
ﻚ ِﺑ ﻐ ﻴ ِﺮ ِﺇ ﹾﺫ ٍﻥ ِﻣﻨ
ﻑ ﻋﻨ
ﺼ ِﺮ
ﻒ ﹶﺃ ﻣ ﺮ ﺍﻟﱠﻠ ِﻪ ﻭﹶﺃ ﻣ ﺮ ﺭﺳﻮِﻟ ِﻪ ،ﹶﻓﻴﻨ
ﺣﻘﺎ،ﻟﹶﺎ ﻣ ﻦ ﺧﺎﹶﻟ
- ٢٢٤ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٣٢٦٩:
١١٧
ﻚ ِﺇﻟﱠﺎ
ﺤ ﻤ ﺪ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳ ﹾﺬ ﻫﺒﻮ ﹶﻥ ﻋﻨ
ﻚ ﻳﺎ ﻣ
ﻚ،ﹶﻓِﺈﺫﹶﺍ ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧ
ﻚ ِﺇﱠﻟﺎ ِﺑِﺈ ﹾﺫِﻧ
ﻑ ﻋﻨ
ﺼ ِﺮ
ِﺇﹶﻟﻴ ِﻪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳﻨ
ﺽ ﹶﻟ ﻬ ﻢ ﹶﻓ ﹾﺄ ﹶﺫ ﹾﻥ ِﻟ ﻤ ﻦ
ﺾ ﺣﺎﺟﺎِﺗ ِﻬ ﻢ ﺍﱠﻟﺘِﻲ ﺗ ﻌ ِﺮ
ﺾ ﺷ ﹾﺄِﻧ ِﻬ ﻢ ﻳ ﻌﻨِﻲ ِﻟﺒ ﻌ ِﻚ ﻓِﻲ ﻫ ِﺬﻩِ ﺍﹾﻟ ﻤﻮﺍ ِﻃ ِﻦ ِﻟﺒ ﻌ ِ ِﺑِﺈ ﹾﺫِﻧ
ﻚ ِﻟ ﹶﻘﻀﺎِﺋﻬﺎ}.ﻭﺍ ﺳﺘ ﻐ ِﻔ ﺮ ﹶﻟ ﻬ ﻢ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ[١٥٩: ﻑ ﻋﻨ ﺼﺮﺍ ِﺖ ِﻣﻨ ﻬ ﻢ ﻓِﻲ ﺍﻟِﺎ ﻧ ِ ِﺷﹾﺌ
ﺕ ﻣﺎ ﺑﻴﻨ ﻪ ﻭﺑﻴﻨ ﻬ ﻢِ}.ﺇ ﱠﻥ ﻀ ﹶﻞ ﻋﹶﻠﻴ ِﻬ ﻢ ﺑِﺎﹾﻟ ﻌ ﹾﻔ ِﻮ ﻋ ﻦ ﺗِﺒﻌﺎ ِ ﻉ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻬ ﻢ ِﺑﹶﺄ ﹾﻥ ﻳﺘ ﹶﻔ ﻳﻘﹸﻮ ﹸﻝ:ﻭﺍ ﺩ
ﲔ }،ﺭﺣِﻴ ﻢ{ ]ﺍﻟﺒﻘﺮﺓ[١٤٣: ﺏ ِﻋﺒﺎ ِﺩ ِﻩ ﺍﻟﺘﺎِﺋِﺒ
]ﺹ [٣٨٨:ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ{ ]ﺍﻟﺒﻘﺮﺓِ [١٧٣:ﻟ ﹸﺬﻧﻮ ِ
٢٢٥
ِﺑ ِﻬ ﻢ ﹶﺃ ﹾﻥ ﻳﻌﺎِﻗﺒ ﻬ ﻢ ﻋﹶﻠﻴﻬﺎ ﺑ ﻌ ﺪ ﺗ ﻮﺑِﺘ ِﻬ ﻢ ِﻣﻨﻬﺎ
ﺨﻴﺎ ِﺭ ِﺇ ﹾﻥ
ﺖ ِﻣﻨ ﻬ ﻢ( ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﺑِﺎﹾﻟ ِ ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ):ﹶﻓ ﹾﺄ ﹶﺫ ﹾﻥ ِﻟ ﻤ ﻦ ِﺷﹾﺌ
ﺖ ِﻣﻨ ﻬ ﻢ” ﻣﻨﺴﻮ ﺧ ﹲﺔ
ﺷﺎ َﺀ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﻭِﺇ ﹾﻥ ﺷﺎ َﺀ ﻣﻨ ﻊ .ﻭﻗﹶﺎ ﹶﻝ ﹶﻗﺘﺎ ﺩ ﹸﺓ:ﹶﻗ ﻮﹸﻟ ﻪ”:ﹶﻓ ﹾﺄ ﹶﺫ ﹾﻥ ِﻟ ﻤ ﻦ ِﺷﹾﺌ
ﺖ
ﺠﻤﺎ ﻋ ِﺔ ِﺇ ﹾﻥ ﻋِﻠ ﻤ
ﺨﺮﻭ ِﺟ ِﻬ ﻢ ﻋ ِﻦ ﺍﹾﻟ
ﻱ ِﻟ
ﺖ ﹶﻟ ﻬ ﻢ”]ﺍﻟﺘﻮﺑﺔ.[٤٣:ﹶﺃ
ﻚ ِﻟ ﻢ ﹶﺃ ِﺫ ﻧ
ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ”:ﻋﻔﹶﺎ ﺍﻟﱠﻠ ﻪ ﻋﻨ
٢٢٦
ﹶﻟ ﻬ ﻢ ﻋﺬﺭﺍِ).ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ(.
ﻭﻳﻔﻬﻢ ﳑﺎ ﻣﻀﻰ ﺃﻥ ﺍﺳﺘﺌﺬﺍﻥ ﺍﳉﻨﺪﻱ ﻟﻼﻧﺼﺮﺍﻑ ﻟﺒﻌﺾ ﺷﺄﻧﻪ ﰲ ﺣﺎﻝ ﺍﺟﺘﻤﺎﻉ ﺍﳌﺴﻠﻤﲔ
ﻣﻊ ﺃﻣﲑﻫﻢ ﻷﻣﻮﺭ ﻣﻬﻤﺔ ﻣﻜﺮﻭﻩ،ﻭﺇﻥ ﺃﺫﻥ ﻟﻪ ﺍﻷﻣﲑ،ﺑﺪﻟﻴﻞ ﺃﻣﺮ ﺍﷲ ﻟﺮﺳﻮﻟﻪ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﳌﻦ
ﺃﺫﻥ ﻟﻪ.
ﻭﺍﻷﺻﻞ ﰲ ﺍﳌﺆﻣﻦ ﺃﻻ ﻳﺴﺘﺄﺫﻥ ﺃﻣﲑﻩ ﰲ ﺍﻟﺬﻫﺎﺏ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻋﺬﺭ ﻳﻘﺘﻀﻲ
ﺍﻻﺳﺘﺌﺬﺍﻥ،ﻭﻫﻮ ﻻ ﻳﺴﺘﺄﺫﻥ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺩﻗﺎ ﰲ ﺣﺼﻮﻝ ﻋﺬﺭ ﻟﻪ،ﲞﻼﻑ ﺍﳌﻨﺎﻓﻖ،ﻓﺈﻧﻪ
ﻳﻨﺘﺤﻞ ﺍﻷﻋﺬﺍﺭ ﻭﻳﻜﺬﺏ ﻋﻠﻰ ﻗﺎﺋﺪﻩ،ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺴﻮﻍ ﻫﺮﺑﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺒﻪ،ﺑﺈﺫﻥ
ﺏ ﻟﹶﺎ ﻣﻘﹶﺎ ﻡ ﹶﻟ ﹸﻜ ﻢ ﻓﹶﺎ ﺭ ِﺟﻌﻮﺍ ﺖ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣﻨ ﻬ ﻢ ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﻳﹾﺜ ِﺮ ﺃﻣﲑﻩ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭِﺇ ﹾﺫ ﻗﹶﺎﹶﻟ
ﺴﺘ ﹾﺄﺫِ ﹸﻥ ﹶﻓﺮِﻳ ﻖ ِﻣﻨ ﻬ ﻢ ﺍﻟﻨِﺒ ﻲ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇ ﱠﻥ ﺑﻴﻮﺗﻨﺎ ﻋ ﻮ ﺭ ﹲﺓ ﻭﻣﺎ ِﻫ ﻲ ِﺑ ﻌ ﻮ ﺭ ٍﺓ ِﺇ ﹾﻥ ﻳﺮِﻳﺪﻭ ﹶﻥ ِﺇﻟﱠﺎ ِﻓﺮﺍﺭﺍ {
ﻭﻳ
]ﺍﻷﺣﺰﺍﺏ[١٣:
ﺐ ،ﻭﻟﹶﺎ ﻳﺒﺎ ِﺭ ﺯﺤﺘ ِﻄ ﻒ ،ﻭﻟﹶﺎ ﻳ ﺠ ﺰ ِﻟﹶﺄ ﺣ ٍﺪ ﹶﺃ ﹾﻥ ﻳﺘ ﻌﱠﻠ
ﺱ،ﹶﻟ ﻢ ﻳ
ﻭﰲ ﺍﳌﻐﲏ ”:ﻭِﺇﺫﹶﺍ ﹶﻏﺰﺍ ﺍﹾﻟﹶﺄ ِﻣ ﲑ ﺑِﺎﻟﻨﺎ ِ
ﺴ ﹶﻜ ِﺮﺝ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺨ ﺮ ﺙ ﺣ ﺪﺛﹰﺎ،ﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ ِﻪ ﻳ ﻌﻨِﻲ ﻟﹶﺎ ﻳ ﺤ ِﺪ ﹶ ﺴ ﹶﻜ ِﺮ ،ﻭﻟﹶﺎ ﻳ
ﺝ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺨ ﺮ
ِﻋ ﹾﻠﺠﺎ ،ﻭﻟﹶﺎ ﻳ
ﺏ ،ﻭﻟﹶﺎ ﹶﻏﻴ ِﺮ ِﻩ ﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﹾﻟﹶﺄ ِﻣ ِﲑ؛ِﻟ ﹶﻘ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﺏ ،ﻭﻟﹶﺎ ﻟِﺎ ﺣِﺘﻄﹶﺎ ٍﻒ ﻟِﻠ ﺪﻭﺍ ﺤﺼِﻴ ﹸﻞ ﺍﹾﻟ ﻌﹶﻠ ِﻒ ،ﻭ ﻫ ﻮ ﺗ
ِﻟﺘ ﻌﱡﻠ ٍ
- ٢٢٥ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ )(٣٨٥ /١٧
- ٢٢٦ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )(٣٢١ /١٢
١١٨
ﺗﻌﺎﻟﹶﻰِ}:ﺇﻧﻤﺎ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ{ ]ﺍﻟﻨﻮﺭ } [٦٢:ﻭِﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻣ ﻌ ﻪ ﻋﻠﹶﻰ ﹶﺃ ﻣ ٍﺮ
ﺱ ،ﻭﺣﺎ ِﻝ ﻑ ِﺑﺤﺎ ِﻝ ﺍﻟﻨﺎ ِ ﺴﺘ ﹾﺄ ِﺫﻧﻮ ﻩ{ ]ﺍﻟﻨﻮﺭ . [٦٢:ﻭِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﹶﺄ ِﻣ ﲑ ﹶﺃ ﻋ ﺮ ﺟﺎ ِﻣ ٍﻊ ﹶﻟ ﻢ ﻳ ﹾﺬ ﻫﺒﻮﺍ ﺣﺘﻰ ﻳ
ﺝ ِﺑ ﻐﻴ ِﺮ ﺇ ﹾﺫِﻧ ِﻪ،ﹶﻟ ﻢ ﻳ ﹾﺄ ﻣ ﻦ ﹶﺃ ﹾﻥ
ﺝ ﺧﺎ ِﺭ ﺿ ِﻌ ِﻬ ﻢ ،ﻭﹸﻗ ﺮِﺑ ِﻬ ﻢ ﻭﺑ ﻌ ِﺪ ِﻫ ﻢ.ﹶﻓِﺈﺫﹶﺍ ﺧ ﺮ
ﺍﹾﻟ ﻌ ﺪ ﻭ ،ﻭ ﻣﻜﹶﺎ ِﻣِﻨ ِﻬ ﻢ ،ﻭ ﻣﻮﺍ ِ
ﲔ ﻭﻳﺘ ﺮ ﹶﻛ ﻪﺴِﻠ ِﻤ ﻑ ﹶﻛﻤِﻴﻨﺎ ِﻟ ﹾﻠ ﻌ ﺪ ﻭ،ﹶﻓﻴ ﹾﺄ ﺧﺬﹸﻭ ﻩ،ﹶﺃ ﻭ ﹶﻃﻠِﻴ ﻌ ﹰﺔ ﹶﻟ ﻬ ﻢ،ﺃﹶ ﻭ ﻳ ﺮ ﺣ ﹶﻞ ﺍﹾﻟﹶﺄ ِﻣ ﲑ ﺑِﺎﹾﻟ ﻤ ﻳﺼﺎ ِﺩ
ﺚ ﻣ ﻌ ﻬ ﻢ ِﻣ ﻦﻚ .ﻭِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﹾﻟﹶﺄ ِﻣ ِﲑ،ﹶﻟ ﻢ ﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﹶﻟ ﻬ ﻢ ﺇﻟﱠﺎ ﺇﻟﹶﻰ ﻣﻜﹶﺎﻥ ﺁ ِﻣ ٍﻦ ،ﻭ ﺭﺑﻤﺎ ﻳﺒ ﻌ ﹸ ﹶﻓﻴ ﻬِﻠ
ﺤ ﺮ ﺳ ﻬ ﻢ ﻭﻳ ﱠﻄِﻠ ﻊ ﹶﻟ ﻬ ﻢ.
ﺶ ﻣ ﻦ ﻳ ﺠﻴ ِ ﺍﹾﻟ
ﺴ ﻦ،ﹶﻓِﺈﻧ ﻪ ﹶﻟ ﻢ
ﺤ ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﻤﺒﺎ ﺭ ﺯ ﹸﺓ،ﹶﻓﺘﺠﻮ ﺯ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﹾﻟﹶﺄ ِﻣ ِﲑ،ﻓِﻲ ﹶﻗ ﻮ ِﻝ ﻋﺎ ﻣ ِﺔ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ،ﺇﻟﱠﺎ ﺍﹾﻟ
ﺙ ﺑﺎ ﺭﺯﻭﺍ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭِ،ﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﻨِﺒ ﻲ -
ﻳ ﻌ ِﺮ ﹾﻓﻬﺎ ،ﻭ ﹶﻛ ِﺮ ﻫﻬﺎ .ﻭﹶﻟﻨﺎ،ﹶﺃ ﱠﻥ ﺣ ﻤ ﺰ ﹶﺓ ،ﻭ ﻋِﻠﻴﺎ ﻭ ﻋﺒﻴ ﺪ ﹶﺓ ﺑ ِﻦ ﺍﹾﻟﺤﺎ ِﺭ ِ
ﻕ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ .ﻭﺑﺎ ﺭ ﺯ ﻣ ﺮ ﺣﺒﺎ ﻳ ﻮ ﻡ ﺣﻨﻴ ٍﻦ .ﻭﻗِﻴ ﹶﻞ
ﺨﻨ ﺪ ِ
.-ﻭﺑﺎ ﺭ ﺯ ﻋِﻠ ﻲ ﻋ ﻤﺮﻭ ﺑ ﻦ ﻋﺒ ِﺪ ﻭ ﺩ ﻓِﻲ ﹶﻏ ﺰ ﻭ ِﺓ ﺍﹾﻟ
ﺸ ِﻬ ﺪ.
ﻉ ﻓﹶﺎ ﺳﺘ ﻚ ﻋﺎ ِﻣ ﺮ ﺑ ﻦ ﺍﹾﻟﹶﺄ ﹾﻛ ﻮ ِ ﺴﹶﻠ ﻤ ﹶﺔ ،ﻭﺑﺎ ﺭ ﺯ ﻩ ﻗﹶﺒ ﹶﻞ ﹶﺫِﻟ
ﺤ ﻤ ﺪ ﺑ ﻦ ﻣ
ﺑﺎ ﺭ ﺯ ﻩ ﻣ
ﻱ ﻋﻨ ﻪ ﹶﺃﻧ ﻪ
ﲔ ﹶﺃﹾﻟﻔﹰﺎ .ﻭ ﺭ ِﻭ ﻚ ﻣ ﺮ ﺯﺑﺎ ﹶﻥ ﺍﻟ ﺰﹾﺃ ﺭ ِﺓ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ،ﻭﹶﺃ ﺧ ﹶﺬ ﺳﹶﻠﺒ ﻪ ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺛﻠﹶﺎِﺛ ﻭﺑﺎ ﺭ ﺯ ﺍﹾﻟﺒﺮﺍ ُﺀ ﺑ ﻦ ﻣﺎِﻟ ٍ
ﲔ ﻣﺒﺎ ﺭ ﺯ ﹰﺓِ ،ﺳﻮﻯ ﻣ ﻦ ﺷﺎ ﺭﻛﹾﺖ ﻓِﻴ ِﻪ. ﺸ ِﺮ ِﻛ ﲔ ﺭﺋِﻴﺴﺎ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺴ ِﻌ ﺴ ﻌ ﹰﺔ ﻭِﺗ
ﻗﹶﺎ ﹶﻝ :ﹶﻗﺘﻠﹾﺖ ِﺗ
ﺸ ﺮ ﹶﺃﹾﻟﻔﹰﺎ ،ﹶﻓﻨ ﹶﻔﹶﻠ ﻪ ﺇﻳﺎ ﻩ ﺳ ﻌ ﺪ ﻭﹶﻟ ﻢ ﻳ ﺰ ﹾﻝ
ﻭﺑﺎ ﺭ ﺯ ِﺷﺒ ﺮ ﺑ ﻦ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹶﺔ ﹶﺃ ﺳﻮﺍﺭﺍ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ،ﹶﻓﺒﹶﻠ ﹶﻎ ﺳﹶﻠﺒ ﻪ ﺍﹾﺛﻨ ﻲ ﻋ
ﻚﺼ ِﺮ ﺍﻟﻨِﺒ ﻲ ﻭﺑ ﻌ ﺪ ﻩ ،ﻭﹶﻟ ﻢ ﻳﻨ ِﻜ ﺮ ﻩ ﻣﻨ ِﻜ ﺮ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺫِﻟ ﺏ ﺍﻟﻨِﺒ ﻲ - -ﻳﺒﺎ ِﺭﺯﻭ ﹶﻥ ﻓِﻲ ﻋ ﺻﺤﺎ ﹶﺃ
ﺼﻤﻮﺍ ﻓِﻲ ﺭﺑ ِﻬ ﻢ{ ﺼﻤﺎ ِﻥ ﺍ ﺧﺘ ﺴ ﻢ ﹶﺃ ﱠﻥ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } ﻫﺬﹶﺍ ِﻥ ﺧ ﺇ ﺟﻤﺎﻋﺎ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑﻮ ﹶﺫ ﺭ ﻳ ﹾﻘ ِ
]ﺍﳊﺞ. [١٩:
ﺖ ﻓِﻲ ﺍﱠﻟﺬِﻳ ﻦ ﺗﺒﺎ ﺭﺯﻭﺍ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ،ﻭ ﻫ ﻢ ﺣ ﻤ ﺰ ﹸﺓ ،ﻭ ﻋِﻠ ﻲ ،ﻭ ﻋﺒﻴ ﺪ ﹸﺓ،ﺑﺎ ﺭﺯﻭﺍ ﻋﺘﺒ ﹶﺔ ،ﻭ ﺷﻴﺒ ﹶﺔ،ﻭﺍﹾﻟ ﻮﻟِﻴ ﺪ ﺑ ﻦ
ﻧ ﺰﹶﻟ
ﻋﺘﺒ ﹶﺔ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﹶﻗﺘﺎ ﺩ ﹸﺓ ﺑﺎ ﺭﺯﺕ ﺭ ﺟﻠﹰﺎ ﻳ ﻮ ﻡ ﺣﻨﻴ ٍﻦ،ﹶﻓ ﹶﻘﺘﻠﹾﺘﻪ.
ﺖ ﻫﺬﹶﺍ،ﹶﻓِﺈﻧ ﻪ ﻳﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳﺴﺘ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﹾﻟﹶﺄ ِﻣ ﲑ ﻓِﻲ ﺍﹾﻟ ﻤﺒﺎ ﺭ ﺯ ِﺓ ﺇﺫﹶﺍ ﹶﺃ ﻣ ﹶﻜ ﻦ .ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﺇﺫﹶﺍ ﹶﺛﺒ
ﺨﺒ ِﺮ ﹶﺃﺑِﻲ ﹶﻗﺘﺎ ﺩ ﹶﺓ،ﹶﻓِﺈﻧ ﻪ ﹶﻟ ﻢ ﻳ ﻌﹶﻠ ﻢ
ﻚ،ﻭﺍﻟﺸﺎِﻓ ِﻌ ﻲ،ﻭﺍﺑ ﻦ ﺍﹾﻟ ﻤﻨ ِﺬ ِﺭ ِﻟ
ﺺ ﻓِﻴﻬﺎ ﻣﺎِﻟ
ﻕ ﻭ ﺭ ﺧ
ﻱ ،ﻭِﺇ ﺳﺤﺎ ﺍﻟﱠﺜ ﻮ ِﺭ
ﻚ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻣ ﻦ ﺣ ﹶﻜﻴﻨﺎ ﻋﻨ ﻬ ﻢ ﺍﹾﻟ ﻤﺒﺎ ﺭ ﺯ ﹶﺓ،ﹶﻟ ﻢ ﻳ ﻌﹶﻠ ﻢ ِﻣﻨ ﻬ ﻢ ﹶﺃﻧ ﻪ ﺍ ﺳﺘ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﻟﻨِﺒ ﻲ - -ﻭ ﹶﻛ ﹶﺬﻟِ
ﺍ ﺳِﺘﹾﺌﺬﹶﺍ ﹲﻥ.
ﻭﹶﻟﻨﺎ ﹶﺃ ﱠﻥ ﺍﹾﻟﺈِﻣﺎ ﻡ ﹶﺃ ﻋﹶﻠ ﻢ ِﺑ ﹸﻔ ﺮﺳﺎِﻧ ِﻪ ﻭﹸﻓ ﺮﺳﺎ ِﻥ ﺍﹾﻟ ﻌ ﺪ ﻭ ،ﻭ ﻣﺘﻰ ﺑ ﺮ ﺯ ﺍﹾﻟِﺈﻧﺴﺎ ﹸﻥ ﺇﻟﹶﻰ ﻣ ﻦ ﻟﹶﺎ ﻳﻄِﻴ ﹸﻘ ﻪ،ﻛﹶﺎ ﹶﻥ
ﺨﺘﺎ ﺭ
ﻚ ﺇﻟﹶﻰ ﺍﹾﻟِﺈﻣﺎ ِﻡِ،ﻟﻴ
ﺽ ﹶﺫِﻟ
ﲔ ،ﹶﻓﻴﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳ ﹶﻔ ﻮ
ﺴِﻠ ِﻤ ﺏ ﺍﹾﻟ ﻤ ﺴ ﺮ ﹸﻗﻠﹸﻮ ﺴ ﻪ ِﻟ ﹾﻠ ﻬﻠﹶﺎ ِﻙ،ﹶﻓﻴ ﹾﻜ ِ
ﻣ ﻌ ﺮﺿﺎ ﻧ ﹾﻔ
١١٩
ﺏ
ﺴ ِﺮ ﹸﻗﻠﹸﻮ ِ
ﲔ ﻭ ﹶﻛ
ﺴِﻠ ِﻤ
ﺏ ﺍﹾﻟ ﻤ
ﺏ ﺇﻟﹶﻰ ﺍﻟ ﱠﻈ ﹶﻔ ِﺮ ﻭ ﺟﺒ ِﺮ ﹸﻗﻠﹸﻮ ِ
ِﻟ ﹾﻠ ﻤﺒﺎ ﺭ ﺯ ِﺓ ﻣ ﻦ ﻳ ﺮﺿﺎ ﻩ ﹶﻟﻬﺎ،ﹶﻓﻴﻜﹸﻮ ﹶﻥ ﹶﺃ ﹾﻗ ﺮ
ﺐ ِﻟ ﹶﻘﺘِﻠ ِﻪ.ﹸﻗ ﹾﻠﻨﺎ:ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺲ ﻓِﻲ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ،ﻭ ﻫ ﻮ ﺳﺒ ﺤﺘ ﻢ ﹶﻟ ﻪ ﹶﺃ ﹾﻥ ﻳﻨ ﻐ ِﻤ
ﲔ.ﹶﻓِﺈ ﹾﻥ ﻗِﻴ ﹶﻞ:ﹶﻓ ﹶﻘ ﺪ ﹶﺃﺑ
ﺸ ِﺮ ِﻛ ﺍﹾﻟ ﻤ
ﺴ ﺮﺶ ِﺑ ِﻪ،ﻭﺍ ﺭﺗ ﹶﻘﺒﻮﺍ ﹶﻇ ﹶﻔ ﺮ ﻩ ،ﹶﻓِﺈ ﹾﻥ ﹶﻇ ِﻔ ﺮ ﺟﺒ ﺮ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ،ﻭ ﺳ ﺮ ﻫ ﻢ ،ﻭ ﹶﻛ ﺠﻴ ِ ﺏ ﺍﹾﻟ ﺖ ﹸﻗﻠﹸﻮ ﻣﺒﺎ ِﺭﺯﺍ ﺗ ﻌﱠﻠ ﹶﻘ
ﺐ ِﻣﻨ ﻪ ﹶﻇ ﹶﻔ ﺮ ﻭﻟﹶﺎﺸﻬﺎ ﺩ ﹶﺓ،ﻟﹶﺎ ﻳﺘ ﺮﱠﻗ
ﺐ ﺍﻟ ﺲ ﻳ ﹾﻄﹸﻠ ﺲ،ﻭﺍﹾﻟ ﻤﻨ ﻐ ِﻤ ﺏ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ،ﻭِﺇ ﹾﻥ ﹸﻗِﺘ ﹶﻞ ﻛﹶﺎ ﹶﻥ ﺑِﺎﹾﻟ ﻌ ﹾﻜ ِ ﹸﻗﻠﹸﻮ
ﺏ ،ﺭﺃﹶﻯ ﺤ ﺮ ِ ﺖ ﺑ ﻌ ﺪ ﺍﹾﻟِﺘﺤﺎ ِﻡ ﺍﹾﻟ ﻣﻘﹶﺎ ﻭ ﻣ ﹲﺔ.ﻓﹶﺎ ﹾﻓﺘ ﺮﻗﹶﺎ .ﻭﹶﺃﻣﺎ ﻣﺒﺎ ﺭ ﺯ ﹸﺓ ﹶﺃﺑِﻲ ﹶﻗﺘﺎ ﺩ ﹸﺓ ﹶﻓ ﻐﻴ ﺮ ﻟﹶﺎ ِﺯ ﻣ ٍﺔ ،ﹶﻓِﺈﻧﻬﺎ ﻛﹶﺎﻧ
ﺲ ﻫﺬﹶﺍ ﻫ ﻮ ﺿ ﻤ ﹰﺔ ﻛﹶﺎ ﺩ ﻳ ﹾﻘﺘﹸﻠ ﻪ .ﻭﹶﻟﻴ
ﻀ ﻤ ﻪ ﻀ ﺮﺑ ﻪ ﹶﺃﺑﻮ ﹶﻗﺘﺎ ﺩ ﹸﺓ ،ﹶﻓ ﺴِﻠﻤﺎ،ﹶﻓ ﺭ ﺟﻠﹰﺎ ﻳﺮِﻳ ﺪ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘ ﹶﻞ ﻣ
ﺼ ﱠﻔﻴ ِﻦ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟِﺘﺤﺎ ِﻡ ﻒ ﻓِﻴﻬﺎ ﹶﺃ ﹾﻥ ﻳﺒ ﺮ ﺯ ﺭ ﺟ ﹲﻞ ﺑﻴ ﻦ ﺍﻟ ﺨﺘﹶﻠ ﻒ ﻓِﻴﻬﺎ،ﺑ ﹾﻞ ﺍﹾﻟ ﻤ ﺨﺘﹶﻠ ﺍﹾﻟ ﻤﺒﺎ ﺭ ﺯ ﹸﺓ ﺍﹾﻟ ﻤ
ﺏ،ﻳ ﺪﻋﻮ ﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺒﺎ ﺭ ﺯ ِﺓ،ﻓﹶ ﻬﺬﹶﺍ ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﻳ ﻌﺘﺒ ﺮ ﹶﻟ ﻪ ﺇ ﹾﺫ ﹸﻥ ﺍﹾﻟِﺈﻣﺎ ِﻡِ،ﻟﹶﺄ ﱠﻥ ﻋﻴ ﻦ ﺍﻟﻄﱠﺎِﺋ ﹶﻔﺘﻴ ِﻦ ﺗ ﻤﺘ ﺪ ﺤ ﺮ ِ ﺍﹾﻟ
ﺏﺴ ﺮ ﹸﻗﻠﹸﻮ ﺻﺤﺎﺑ ﻪ ،ﻭ ﹶﻛ ﺐ ﺳ ﺮ ﹶﺃ ﺏ ﺍﹾﻟ ﹶﻔﺮِﻳ ﹶﻘﻴ ِﻦ ﺗﺘ ﻌﱠﻠ ﻖ ِﺑ ِﻬﻤﺎ ،ﻭﹶﺃﻳ ﻬﻤﺎ ﹶﻏﹶﻠ ﺇﹶﻟﻴ ِﻬﻤﺎ ،ﻭﹸﻗﻠﹸﻮ
ﺴ ﻢ ﹶﺛﻠﹶﺎﹶﺛ ﹶﺔ ﹶﺃ ﹾﻗﺴﺎ ٍﻡ ﻫﺬﹶﺍ،ﻓﹶﺎﹾﻟ ﻤﺒﺎ ﺭ ﺯ ﹸﺓ ﺗﻨ ﹶﻘ ِ ﺖ
ﹶﻏﻴ ِﺮ ِﻩ،ﺇﺫﹶﺍ ﹶﺛﺒ ﻑ
ﺨﻠﹶﺎ ِ ﹶﺃ ﻋﺪﺍِﺋ ِﻪِ،ﺑ ِ
ﺐ ِﻟ ﻤ ﻦ ﻳ ﻌﹶﻠ ﻢ
ﺤ ﺐ ﺍﹾﻟِﺒﺮﺍ ﺯ،ﹸﺍ ﺳﺘ ِ
ﺝ ِﻋ ﹾﻠ ﺞ ﻳ ﹾﻄﹸﻠ
ﺤﺒ ﹸﺔ؛ﹶﻓِﺈﺫﹶﺍ ﺧ ﺮ
ﺴﺘ
ﺤﺒ ٍﺔ ،ﻭ ﻣﺒﺎ ﺣ ٍﺔ ،ﻭ ﻣ ﹾﻜﺮﻭ ﻫ ٍﺔ،ﹶﺃﻣﺎ ﺍﹾﻟ ﻤ
ﺴﺘ
ﻣ
ﲔ ،ﻭِﺇ ﹾﻇﻬﺎﺭﺍ
ﺴِﻠ ِﻤ
ﺸﺠﺎ ﻋ ﹶﺔ ﻣﺒﺎ ﺭ ﺯﺗ ﻪ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﹾﻟﹶﺄ ِﻣ ِﲑِ.ﻟﹶﺄ ﱠﻥ ﻓِﻴ ِﻪ ﺭﺩﺍ ﻋ ﻦ ﺍﹾﻟ ﻤ ﺴ ِﻪ ﺍﹾﻟﻘﹸ ﻮ ﹶﺓ ﻭﺍﻟ ِﻣ ﻦ ﻧ ﹾﻔ ِ
ﺐ؛ِﻟﹶﺄﻧ ﻪ ﻟﹶﺎ ﺣﺎ ﺟ ﹶﺔ ﺤ ﺴﺘ ﺡ ﻭﻟﹶﺎ ﻳ ﻉ ِﺑ ﹶﻄﹶﻠِﺒﻬﺎ،ﹶﻓﻴﺒﺎ ﺸﺠﺎ ﺉ ﺍﻟ ﺮ ﺟ ﹸﻞ ﺍﻟ ﺡ؛ﹶﺃ ﹾﻥ ﻳﺒﺘ ِﺪ ِﻟ ﹸﻘ ﻮِﺗ ِﻬ ﻢ.ﻭﺍﹾﻟ ﻤﺒﺎ
ﲔ،ﺇﻟﱠﺎ ﹶﺃﻧ ﻪ ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﺷﺠﺎﻋﺎ ﻭﺍِﺛﻘﹰﺎ ِﻣ ﻦ ﺴِﻠ ِﻤ ﺏ ﺍﹾﻟ ﻤ ﺴ ﺮ ﹸﻗﻠﹸﻮ ﺐ،ﹶﻓﻴ ﹾﻜ ِﺇﹶﻟﻴﻬﺎ ،ﻭﻟﹶﺎ ﻳ ﹾﺄ ﻣ ﻦ ﹶﺃ ﹾﻥ ﻳ ﻐﹶﻠ
ﻒ ﺍﹾﻟ ِﻤﻨ ِﺔ،ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ﻳِﺜ ﻖ ِﻣ ﻦ
ﻀﻌِﻴ ﺐ،ﻭﺍﹾﻟ ﻤ ﹾﻜﺮﻭ ﻩ ﹶﺃ ﹾﻥ ﻳﺒ ﺮ ﺯ ﺍﻟ
ﺤ ﹾﻜ ِﻢ ﺍﻟﻈﱠﺎ ِﻫ ِﺮ ﻏﹶﺎِﻟ ﺴ ِﻪ،ﹸﺃﺑِﻴ ﺢ ﹶﻟ ﻪ؛ِﻟﹶﺄﻧ ﻪ ِﺑ
ﻧ ﹾﻔ ِ
٢٢٧
ﲔ ِﺑ ﹶﻘﺘِﻠ ِﻪ ﻇﹶﺎ ِﻫﺮﺍ".
ﺴِﻠ ِﻤ
ﺏ ﺍﹾﻟ ﻤ
ﺴ ِﺮ ﹸﻗﻠﹸﻮ ِ
ﺴ ِﻪ،ﹶﻓﺘ ﹾﻜ ﺮ ﻩ ﹶﻟ ﻪ ﺍﹾﻟ ﻤﺒﺎ ﺭ ﺯ ﹸﺓ؛ِﻟﻤﺎ ﻓِﻴ ِﻪ ِﻣ ﻦ ﹶﻛ
ﻧ ﹾﻔ ِ
ﻗﻠﺖ:ﻭﻗﺪ ﻳﻌﺎﻗﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﳜﺮﺝ ﻣﻦ ﺟﻴﺶ ﺍﳌﺴﻠﻤﲔ،ﺑﺪﻭﻥ ﺇﺫﻥ ﺍﻷﻣﲑ،ﲟﺎ ﻻ ﻳﺪﻭﺭ ﰲ
ﺫﻫﻨﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻘﺎﺏ ﺍﻟﻌﺎﺟﻠﺔ،ﻣﻊ ﺍﻹﰒ ﺍﻟﺬﻱ ﺳﻴﻠﻘﻰ ﺟﺰﺍﺀﻩ ﰲ ﺍﻵﺧﺮﺓ.
ﻱ ﺍﹾﻟ ﹸﻘﺮﻯ ﻋﻠﹶﻰ ﺣﺪِﻳ ﹶﻘ ٍﺔ ﷲ ﹶﻏ ﺰ ﻭ ﹶﺓ ﺗﺒﻮ ﻙ ﹶﻓﹶﺄﺗﻴﻨﺎ ﻭﺍ ِﺩ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﺣ ﻤﻴ ٍﺪ،ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ ﺟﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺸ ﺮ ﹶﺓ
ﷲ ﻋ ﺻﻬﺎ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ ﺻﻨﺎﻫﺎ ﻭ ﺧ ﺮ ﺨ ﺮ ﷲ »:ﺍ ﺧ ﺮﺻﻮﻫﺎ« ﹶﻓ ﻟِﺎ ﻣ ﺮﹶﺃ ٍﺓ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ« ﻭﺍﻧ ﹶﻄﹶﻠ ﹾﻘﻨﺎ ،ﺣﺘﻰ ﹶﻗ ِﺪ ﻣﻨﺎ ﺗﺒﻮ ﻙ ﹶﻓﻘﹶﺎ ﹶﻝ ﻚِ،ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍ ُ ﹶﺃ ﻭ ﺳ ٍﻖ ،ﻭﻗﹶﺎ ﹶﻝ»:ﹶﺃ ﺣﺼِﻴﻬﺎ ﺣﺘﻰ ﻧ ﺮ ِﺟ ﻊ ِﺇﹶﻟﻴ ِ
ﺐ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﻟﱠﻠﻴﹶﻠ ﹶﺔ ﺭِﻳ ﺢ ﺷﺪِﻳ ﺪ ﹲﺓ ،ﹶﻓﻠﹶﺎ ﻳ ﹸﻘ ﻢ ﻓِﻴﻬﺎ ﹶﺃ ﺣ ﺪ ِﻣﻨ ﹸﻜ ﻢ ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ
ﷲ »:ﺳﺘ ﻬ ﺭﺳﻮ ﹸﻝ ﺍ ِ
- ٢٢٧ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢١٦ /٩
١٢٠
ﺠﺒﹶﻠ ﻲ
ﺤ ﻤﹶﻠﺘ ﻪ ﺍﻟﺮﻳ ﺢ ﺣﺘﻰ ﹶﺃﹾﻟ ﹶﻘﺘ ﻪ ِﺑ
ﺖ ﺭِﻳ ﺢ ﺷﺪِﻳ ﺪ ﹲﺓ،ﹶﻓﻘﹶﺎ ﻡ ﺭ ﺟﻞﹲ ﹶﻓ
ﺸ ﺪ ِﻋﻘﹶﺎﹶﻟ ﻪ« ﹶﻓ ﻬﺒ
ﺑ ِﻌ ﲑ ﹶﻓ ﹾﻠﻴ
٢٢٨
ﹶﻃﻴﺊٍ«...،
ﺐﺠ ﺰ ﹸﺓ ﺍﻟﻈﱠﺎ ِﻫ ﺮ ﹸﺓ ِﻣ ﻦ ِﺇ ﺧﺒﺎ ِﺭ ِﻩ ﺑِﺎﹾﻟ ﻤﻐِﻴ ِ
ﺚ ﻓِﻴ ِﻪ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﻤ ﻌ ِ
ﺤﺪِﻳ ﹸ
ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ”:ﻫﺬﹶﺍ ﺍﹾﻟ
ﺸ ﹶﻔ ﹶﻘ ِﺔ ﻋﻠﹶﻰ ﹸﺃ ﻣِﺘ ِﻪ
ﺖ ﺍﻟﺮﻳ ِﺢ ﻭﻓِﻴ ِﻪ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﻟ ﻀ ﺮ ِﺭ ِﻣ ﻦ ﺍﻟﹾ ِﻘﻴﺎ ِﻡ ﻭ ﹾﻗ
ﻑ ﺍﻟ
ﻭ ﺧ ﻮ ِ
ﺸ ﺪ
ﻀ ﺮﻫ ﻢ ﻓِﻲ ﺩِﻳ ٍﻦ ﹶﺃ ﻭ ﺩﻧﻴﺎ ﻭِﺇﻧﻤﺎ ﹶﺃ ﻣ ﺮ ِﺑ
ﺤ ِﻬ ﻢ ﻭﲢﺪﻳﺮﻫﻢ ﻣﺎ ﻳ ﻭﺍﻟ ﺮ ﺣ ﻤ ِﺔ ﹶﻟ ﻬ ﻢ ﻭﺍﻟِﺎ ﻋِﺘﻨﺎ ِﺀ ِﺑ ﻤﺼﺎِﻟ ِ
ﺝ ﺻﺎ ِﺣﺒ ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻘﻴﺎ ِﻡ ﻓِﻲ ﹶﻃﹶﻠِﺒ ِﻪ ﻓﻴﻠﺤﻘﻪ ﺿﺮﺭ ﺤﺘﺎ
ﺖ ِﻣﻨﻬﺎ ﺷ ﻲ ٌﺀ ﹶﻓﻴ ﺠﻤﺎ ِﻝ ِﻟﹶﺌﻠﱠﺎ ﻳﻨ ﹶﻔِﻠ ﻋ ﹾﻘ ِﻞ ﺍﹾﻟ ِ
٢٢٩
ﺍﻟﺮﻳﺢ"
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻗﺪ ﺃﺧﱪ ﺃﺻﺤﺎﺑﻪ،ﺑﺎﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺇﺫﺍ ﻓﻌﻠﻮﻩ ﺣﺼﻞ ﻋﻠﻴﻬﻢ ﻣﻨﻪ
ﺿﺮﺭ،ﻓﺈﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﳛﺬﺭ ﳐﺎﻟﻔﺘﻪ ﻷﻣﲑﻩ،ﻭﻟﻮ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ،ﻭﻻ ﳜﺮﺝ
ﺑﺪﻭﻥ ﺇﺫﻧﻪ،ﻷﻥ ﺫﻟﻚ ﻣﻌﺼﻴﺔ ﻗﺪ ﻳﻌﺎﻗﺒﻪ ﺍﷲ ﻋﻠﻴﻬﺎ ﲟﺎ ﻳﺸﺎﺀ،ﳑﺎ ﻻ ﻳﻌﻠﻤﻪ ﺍﻷﻣﲑ ﻭﻻ ﺍﳌﺄﻣﻮﺭ.
ﻭﻗﺪ ﻛﺎﻥ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ،ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ،ﻗﺎﻓﻼ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ
ﺇﺣﺪﻯ ﺍﻟﻐﺰﻭﺍﺕ،ﻭﻛﺎﻧﺖ ﻧﻔﺴﻪ ﺗﺘﻮﻕ ﺇﱃ ﺯﻭﺟﻪ،ﻭﻛﺎﻥ ﺣﺪﻳﺚ ﻋﻬﺪ ﺑﺰﻭﺍﺝ،ﻓﻠﻢ ﻳﻠﺐ ﻧﻔﺴﻪ
ﺭﻏﺒﺘﻬﺎ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﺄﺫﻥ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﻟﻴﺴﺮﻉ،ﻓﺄﺫﻥ ﻟﻪ.ﻓ ﻌ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ
ﻼ ﺣ ﻖ ِﺑ ﻲ ﺍﻟﻨِﺒ ﻲ ،ﻭﹶﺃﻧﺎ ﻋﻠﹶﻰ ﺕ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﺘ ﹶ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ،ﻗﹶﺎ ﹶﻝ :ﹶﻏ ﺰ ﻭ
ﺭ ِ
ﻒﺨﱠﻠ ﺖ :ﻋِﻴ ﻲ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﺘ
ﺴ ﲑ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ»:ﻣﺎ ِﻟﺒ ِﻌ ِﲑﻙ؟«،ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ
ﻼ ﻳﻜﹶﺎ ﺩ ﻳ ِ ﺿ ٍﺢ ﹶﻟﻨﺎ ،ﹶﻗ ﺪ ﹶﺃ ﻋﻴﺎ ﹶﻓ ﹶ
ﻧﺎ ِ
ﻒﺴ ﲑ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ »:ﹶﻛﻴ ﻱ ﺍ ِﻹِﺑ ِﻞ ﹸﻗﺪﺍ ﻣﻬﺎ ﻳ ِ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓ ﺰ ﺟ ﺮ ﻩ ،ﻭ ﺩﻋﺎ ﹶﻟ ﻪ ،ﹶﻓﻤﺎ ﺯﺍ ﹶﻝ ﺑﻴ ﻦ ﻳ ﺪ ِ
ﺖ ﻭﹶﻟ ﻢ
ﺤﻴﻴ ﻚ،ﻗﹶﺎ ﹶﻝ»:ﹶﺃﹶﻓﺘﺒِﻴ ﻌﻨِﻴ ِﻪ؟”ﻗﹶﺎ ﹶﻝ:ﻓﹶﺎ ﺳﺘ ﺨ ﻴ ٍﺮ،ﹶﻗ ﺪ ﹶﺃﺻﺎﺑﺘ ﻪ ﺑ ﺮ ﹶﻛﺘ ﺖِ:ﺑ ﺗﺮﻯ ﺑ ِﻌ ﲑﻙ؟«،ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ
ﺖ:ﻧ ﻌ ﻢ،ﻗﹶﺎ ﹶﻝ:ﹶﻓِﺒ ﻌﻨِﻴ ِﻪ ،ﹶﻓِﺒ ﻌﺘ ﻪ ِﺇﻳﺎ ﻩ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻟِﻲ ﹶﻓﻘﹶﺎ ﺭ ﹶﻇﻬﺮ ِﻩ ،ﺣﺘﻰ
ﺿ ﺢ ﹶﻏﻴ ﺮ ﻩ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹸﻘ ﹾﻠ
ﻳ ﹸﻜ ﻦ ﹶﻟﻨﺎ ﻧﺎ ِ
ﺱ ِﺇﻟﹶﻰﺖ ﺍﻟﻨﺎ ﺱ،ﻓﹶﺎ ﺳﺘ ﹾﺄ ﹶﺫﻧﺘ ﻪ،ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﻟِﻲ،ﹶﻓﺘ ﹶﻘ ﺪ ﻣ
ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻧﻲ ﻋﺮﻭ ﹶﺃﺑﹸﻠ ﹶﻎ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﹸﻘ ﹾﻠ
ﻼ ﻣﻨِﻲ
ﺖ ﻓِﻴ ِﻪ،ﹶﻓ ﹶﺻﻨ ﻌ
ﺴﹶﺄﹶﻟﻨِﻲ ﻋ ِﻦ ﺍﻟﺒ ِﻌ ِﲑ ،ﹶﻓﹶﺄ ﺧﺒ ﺮﺗ ﻪ ِﺑﻤﺎ ﺖ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ،ﹶﻓﹶﻠ ِﻘﻴﻨِﻲ ﺧﺎﻟِﻲ،ﹶﻓ ﺍ ﹶﳌﺪِﻳﻨ ِﺔ ﺣﺘﻰ ﹶﺃﺗﻴ
ﺖ ِﺑ ﹾﻜﺮﺍ ﹶﺃ ﻡ ﲔ ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧﺘ ﻪ »:ﻫ ﹾﻞ ﺗ ﺰ ﻭ ﺟ ﻗﹶﺎ ﹶﻝ :ﻭﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ ﻟِﻲ ِﺣ
ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﻚ«،ﹸﻗ ﹾﻠ ﻼ ِﻋﺒ ﻼ ِﻋﺒﻬﺎ ﻭﺗ ﹶ ﺖ ِﺑ ﹾﻜﺮﺍ ﺗ ﹶ ﺖ ﹶﺛﻴﺒﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻫﻠﱠﺎ ﺗ ﺰ ﻭ ﺟ ﺖ:ﺗ ﺰ ﻭ ﺟ ﹶﺛﻴﺒﺎ؟«،ﹶﻓ ﹸﻘ ﹾﻠ
- ٢٢٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٣٩٢) - ١١(١٧٨٥ /٤
- ٢٢٩ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(٤٢ /١٥
١٢١
ﻼ
ﺝ ِﻣﹾﺜﹶﻠ ﻬ ﻦ ،ﹶﻓ ﹶ
ﺖ ﹶﺃ ﹾﻥ ﹶﺃﺗ ﺰ ﻭ
ﺻﻐﺎ ﺭ ﹶﻓ ﹶﻜ ِﺮ ﻫ
ﺕ ِ
ﺸ ِﻬ ﺪ ﻭﻟِﻲ ﹶﺃ ﺧﻮﺍ
ﺍﻟﱠﻠ ِﻪ،ﺗ ﻮﱢﻓ ﻲ ﻭﺍِﻟﺪِﻱ ﹶﺃ ِﻭ ﺍ ﺳﺘ
ﺖ ﹶﺛﻴﺒﺎ ِﻟﺘﻘﹸﻮ ﻡ ﻋﹶﻠﻴ ِﻬ ﻦ ﻭﺗ ﺆ ﺩﺑ ﻬ ﻦ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﺗ ﺆ ﺩﺑ ﻬ ﻦ ،ﻭ ﹶﻻ ﺗﻘﹸﻮ ﻡ ﻋﹶﻠﻴ ِﻬ ﻦ،ﹶﻓﺘﺰ ﻭ ﺟ
ﺴ ﻦﺕ ﻋﹶﻠﻴ ِﻪ ﺑِﺎﹾﻟﺒ ِﻌ ِﲑ،ﹶﻓﹶﺄ ﻋﻄﹶﺎﻧِﻲ ﹶﺛ ﻤﻨ ﻪ ﻭ ﺭ ﺩ ﻩ ﻋﹶﻠ ﻲ ﻗﹶﺎ ﹶﻝ ﺍ ﹸﳌ ِﻐ ﲑ ﹸﺓ ﻫﺬﹶﺍ ﻓِﻲ ﹶﻗﻀﺎِﺋﻨﺎ ﺣ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ ﹶﻏ ﺪ ﻭ
٢٣٠
ﹶﻻ ﻧﺮﻯ ِﺑ ِﻪ ﺑ ﹾﺄﺳﺎ"
ﺍﻟﻜﻒ ﻋﻤﻦ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﺃﻭ ﺷﻌﺎﺭﻩ:
ﺍﳍﺪﻑ ﺍﻟﺮﺋﻴﺲ ﻣﻦ ﺍﳉﻬﺎﺩ،ﻫﻮ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ،ﻓﺈﺫﺍ ﺃﻇﻬﺮ ﺑﻌﺾ ﺍﻟﻜﻔﺎﺭ ﺍﶈﺎﺭﺑﲔ ﺃﺛﻨﺎﺀ
ﺍﳌﻌﺮﻛﺔ ﻛﻠﻤﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻬﺎﺩﺗﲔ ﺃﻭ ﻗﺎﻝ:ﺃﻧﺎ ﻣﺴﻠﻢ ﺃﻭ ﺣﻴﺎﻫﻢ ﺑﺘﺤﻴﺔ ﺍﻹﺳﻼﻡ،ﻭﺟﺐ ﻋﻠﻰ
ﺍﳌﺴﻠﻤﲔ ﺍﻟﻜﻒ ﻋﻨﻪ ﻭﻋﺪﻡ ﻗﺘﻠﻪ ﺃﻭ ﻗﺘﺎﻟﻪ،ﻭﻫﺬﺍ ﻣﻦ ﳏﺎﺳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﻋﻠﻰ
ﺍﳌﺴﻠﻢ،ﺃﻥ ﻳﻜﻒ ﻋﻦ ﻋﺪﻭﻩ،ﻭﻫﻮ ﰲ ﺣﺎﻟﺔ ﻏﻠﻴﺎﻥ ﻋﻠﻴﻪ ﰲ ﻭﻗﺖ ﻣﻘﺎﺭﻋﺔ ﺍﻟﺴﻴﻮﻑ،ﻭﻗﺪ
ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﳑﻦ ﺃﻋﻤﻞ ﺳﻼﺣﻪ ﰲ ﺍﳌﺴﻠﻤﲔ،ﻭﻫﻢ ﻳﺘﻤﻨﻮﻥ ﺃﻥ ﻳﺸﻔﻮﺍ
ﺻﺪﻭﺭﻫﻢ ﻣﻨﻪ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﺮ ﻏﲑ ﻣﻌﺘﻘﺪ ﻣﺎ ﺃﻇﻬﺮﻩ،ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺃﻥ ﳜﻠﺺ
ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻘﺘﻞ،ﻭﻣﻊ ﺫﻟﻚ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻈﺎﻫﺮ ﻭﺍﻟﺘﺜﺒﺖ ﻣﻦ
ﺿ ﺮﺑﺘ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻓﺘﺒﻴﻨﻮﺍ ﻭﻟﹶﺎ ﺗﻘﹸﻮﻟﹸﻮﺍ ﺍﳊﻘﻴﻘﺔ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ}:ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﺇﺫﹶﺍ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﹶﻓ ِﻌﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﻣﻐﺎِﻧ ﻢ ﹶﻛِﺜ ﲑ ﹲﺓ
ﺽ ﺍﹾﻟ
ﺖ ﻣ ﺆ ِﻣﻨﺎ ﺗﺒﺘ ﻐﻮ ﹶﻥ ﻋ ﺮ
ﺴ
ﺴﻠﹶﺎ ﻡ ﹶﻟ
ِﻟ ﻤ ﻦ ﹶﺃﻟﹾﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟ
ﻚ ﻛﹸﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﻓﺘﺒﻴﻨﻮﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺧِﺒﲑﺍ { ﹶﻛ ﹶﺬِﻟ
]ﺍﻟﻨﺴﺎﺀ.[٩٤:
ﺼ ﹶﻞ ﹶﺃﹾﺛﻨﺎ َﺀ ﺳ ﹶﻔ ٍﺮ،ﹶﺃ ﻭ
ﺤ
ﺏ ﺍﻟ ﹶﻘﺘ ِﻞ ﺧ ﹶﻄﹰﺄ،ﻛﹶﺄ ﹾﻥ ﻳ ﺿﺮﻭ ِ ﺏ ﺁ ﺧ ﺮ ِﻣ ﻦ ﺿ ﺮ ٍﲔ ﺇﱃ ﷲ ﺗﻌﺎﻟﹶﻰ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﻳﻨﺒ ﻪ ﺍ ُ
ﺸ ﺮ ﻓِﻲ ﹶﺃﻣﺎ ِﻛ ﻦ ﹶﻛِﺜ ﲑ ٍﺓ ﻼ ﻡ ﹶﻗ ِﺪ ﺍﻧﺘ
ﲔ،ﺑ ﻌ ﺪ ﹶﺃ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ ِﻹ ﺳ ﹶ
ﺸ ِﺮ ِﻛ
ﺽ ﺍ ﹸﳌ
ﷲ ﺇﱃ ﹶﺃ ﺭ ِ ﹶﻏ ﺰ ٍﻭ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ
ﲔ،ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﻣ ﺮ
ﺴِﻠ ِﻤ ﲔ ﻳﺤﺎ ِﻭﻟﹸﻮ ﹶﻥ ﺍﻻﺗﺼﺎ ﹶﻝ ِﺑِﺈﺧﻮﺍِﻧ ِﻬ ﻢ ﺍ ﹸﳌ ﺴِﻠ ِﻤ ﺾ ﺍ ﹸﳌ ﳉﺰِﻳ ﺮ ِﺓ ﺍﻟ ﻌ ﺮِﺑﻴ ِﺔ ،ﻭﻛﹶﺎ ﹶﻥ ﺑ ﻌ
ِﻣ ﻦ ﺍ ﹶ
ﺽ ﺍﻟ ﹸﻜ ﹾﻔ ِﺮ ﻛﹶﺎﻓِﺮﹰﺍ ،ﻭﹶﺃ ﹾﻥ ﻳﺘ ﺮﻳﺜﹸﻮﺍ ﻓِﻲﺴﺒﻮﺍ ﹸﻛ ﱠﻞ ﻣ ﻦ ﻭ ﺟﺪﻭ ﻩ،ﻓِﻲ ﹶﺃ ﺭ ِ ﺤ ﲔ ِﺑﹶﺄ ﹾﻥ ﹶﻻ ﻳ ﺴِﻠ ِﻤ ﷲ ﺗﻌﺎﻟﹶﻰ ﺍ ﹸﳌ ﺍُ
ﺤﺼﻮﺍ ﹶﺃ ﻣ ﺮ ﻩ ﻭﻳﺘﺒﻴﻨﻮ ﻩ.
ﳊ ﹾﻜﻢِ ﻋﻠﹶﻴ ِﻪ ﺣﺘﻰ ﻳ ﹾﻔ ﺍﹸ
- ٢٣٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )“ ٢٩٦٧"(٥١ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٧١٥) - ١١٠(١٢٢١ /٣
] ﺵ )ﻓﺘﻼﺣﻖ ﰊ( ﳊﻘﲏ) .ﻧﺎﺿﺢ( ﺑﻌﲑ ﻳﺴﺘﻘﻰ ﻋﻠﻴﻪ ﺍﳌﺎﺀ) .ﺃﻋﻴﺎ( ﺗﻌﺐ) .ﻓﻘﺎﺭ ﻇﻬﺮﻩ( ﺧﺮﺯﺍﺕ ﻋﻈﺎﻡ ﺍﻟﻈﻬﺮ ﺃﻱ ﱄ
ﺍﻟﺮﻛﻮﺏ ﻋﻠﻴﻪ) .ﻋﺮﻭﺱ( ﺣﺪﻳﺚ ﻋﻬﺪ ﺑﻌﺮﺱ ﻭﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﺬﻛﺮ ﺍﻷﻧﺜﻰ) .ﻫﺬﺍ( ﺃﻱ ﺍﻟﺒﻴﻊ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺮﻁ) .ﻗﻀﺎﺋﻨﺎ(
ﺣﻜﻤﻨﺎ[
١٢٢
ﺴﱢﻠ ﻢ
ﺽ ﺍ َﻷ ﻋﺪﺍ ِﺀ ﹶﻓﺘﺒﻴﻨﻮﺍ ،ﻭ ﹶﻻ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ﻦ ﻳ
ﻭﻳﻘﹸﻮ ﹸﻝ ﺗﻌﺎﻟﹶﻰ:ﺇﺫﹶﺍ ﹸﻛﻨﺘ ﻢ ﺗﺠﺎ ِﻫﺪﻭ ﹶﻥ ﻓِﻲ ﹶﺃ ﺭ ِ
ﺴﻠِﻤﹰﺎ ،ﻭﺗ ﹾﻘﺘﻠﹸﻮﻧ ﻪ ﺭ ﹾﻏﺒ ﹰﺔ ِﻣ ﻨ ﹸﻜ ﻢ ﻓِﻲ ﺍﻻ ﺳِﺘﺤﻮﺍ ِﺫ ﻋﻠﹶﻰ ﺍ ﹶﳌ ﻐﻨ ِﻢ ﺖ ﻣ ﺴ ﻼ ﻣ ﻪ،ﹶﻟ
ﻋﻠﹶﻴ ﹸﻜ ﻢ ،ﻭﻳ ﹾﻈ ِﻬ ﺮ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﺳ ﹶ
ﳊﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ،ﺍﻟﺬِﻱ ﺣ ﻤﹶﻠ ﹸﻜ ﻢ ﻋﻠﹶﻰ ﹶﻗﺘ ِﻞ ِﻣﹾﺜ ِﻞ ﻫﺬﹶﺍ ﺽﺍﹶ ﷲ ﺧﻴ ﺮ ِﻣﻤﺎ ﺭ ِﻏﺒﺘ ﻢ ﻓِﻴ ِﻪ ِﻣ ﻦ ﻋ ﺮ ِ ِﻣﻨ ﻪ،ﹶﻓ ِﻌﻨ ﺪ ﺍ ِ
ﻼ ﻡ ،ﻭﹶﺃ ﹾﻇ ﻬ ﺮ ﹶﻟ ﹸﻜ ﻢ ﺍ ِﻹﳝﺎ ﹶﻥ،ﹶﻓﺘﻐﺎﹶﻓ ﹾﻠﺘ ﻢ ﻋﻨ ﻪ ﻭﺍﺗ ﻬ ﻤﺘﻤﻮ ﻩ ﺑِﺎ ﹸﳌﺼﺎﻧ ﻌ ِﺔ
ﺴﹶﺍﻟ ﺮ ﺟ ِﻞ ﺍﻟﺬِﻱ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟ
ﻼ ِﻝ ﺧﻴ ﺮ ﹶﻟ ﹸﻜ ﻢ ِﻣ ﻦ ﻣﺎ ِﻝ ﳊﹶ ﻕ ﺍﹶﷲ ِﻣ ﻦ ﺍﻟ ﺮ ﺯ ِ ﳊﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ،ﹶﻓﻤﺎ ِﻋ ﻨ ﺪ ﺍ ِ
ﺽ ﺍﹶ ﻭﺍﻟﺘ ِﻘﻴ ِﺔ ِﻟﺘﺒﺘﻐﻮﺍ ﻋ ﺮ
ﺨﻔِﻴ ِﻪ ﻋ ﻦ
ﻼ ﻣ ﻪ ،ﻭﻳ
ﺴ ﺮ ِﺇ ﺳ ﹶ
ﻫﺬﹶﺍ .ﻭﹶﻗ ﺪ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ،ﻓِﻲ ِﻣﹾﺜ ِﻞ ﺣﺎ ِﻝ ﻫﺬﺍ ﺍﻟ ﺮ ﺟ ِﻞ ﺍﻟﺬِﻱ ﻳ ِ
ﺨﻔﹶﻰﷲ ﺧِﺒ ﲑ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ،ﹶﻻ ﻳ
ﻼ ِﻡ،ﻭﺍ ُﺼ ِﺮ ،ﻭ ﻫﺪﺍ ﹸﻛ ﻢ ﺇﱃ ﺍ ِﻹ ﺳ ﹶ ﷲ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺑِﺎﻟ ِﻌ ﺰ ﻭﺍﻟﻨ
ﹶﻗ ﻮ ِﻣ ِﻪ ،ﹶﻓ ﻤ ﻦ ﺍ ُ
٢٣١
ﻋﻠﹶﻴ ِﻪ ﺷﻲ ٌﺀ ِﻣ ﻦ ﺍﻟﺒﻮﺍ ِﻋﺚِ ﺍﻟﺘِﻲ ﺣ ﹶﻔ ﺰﺗ ﹸﻜ ﻢ ﻋﻠﹶﻰ ِﻓ ﻌ ِﻞ ﻣﺎ ﹶﻓ ﻌ ﹾﻠﺘﻤﻮ ﻩ.
ﻳﺄﻣﺮ ﺗﻌﺎﱃ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﺟﻬﺎﺩﺍ ﰲ ﺳﺒﻴﻠﻪ ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻪ ﺃﻥ ﻳﺘﺒﻴﻨﻮﺍ ﻭﻳﺘﺜﺒﺘﻮﺍ ﰲ
ﲨﻴﻊ ﺃﻣﻮﺭﻫﻢ ﺍﳌﺸﺘﺒﻬﺔ.ﻓﺈﻥ ﺍﻷﻣﻮﺭ ﻗﺴﻤﺎﻥ:ﻭﺍﺿﺤﺔ ﻭﻏﲑ ﻭﺍﺿﺤﺔ.ﻓﺎﻟﻮﺍﺿﺤﺔ ﺍﻟﺒﻴﻨﺔ ﻻ ﲢﺘﺎﺝ
ﺇﱃ ﺗﺜﺒﺖ ﻭﺗﺒﲔ،ﻷﻥ ﺫﻟﻚ ﲢﺼﻴﻞ ﺣﺎﺻﻞ.ﻭﺃﻣﺎ ﺍﻷﻣﻮﺭ ﺍﳌﺸﻜﻠﺔ ﻏﲑ ﺍﻟﻮﺍﺿﺤﺔ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ
ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺜﺒﺖ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺒﲔ،ﻟﻴﻌﺮﻑ ﻫﻞ ﻳﻘﺪﻡ ﻋﻠﻴﻬﺎ ﺃﻡ ﻻ؟
ﻓﺈﻥ ﺍﻟﺘﺜﺒﺖ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﳛﺼﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻜﺜﲑﺓ،ﻭﺍﻟﻜﻒ ﻟﺸﺮﻭﺭ ﻋﻈﻴﻤﺔ،ﻣﺎ ﺑﻪ
ﻳﻌﺮﻑ ﺩﻳﻦ ﺍﻟﻌﺒﺪ ﻭﻋﻘﻠﻪ ﻭﺭﺯﺍﻧﺘﻪ،ﲞﻼﻑ ﺍﳌﺴﺘﻌﺠﻞ ﻟﻸﻣﻮﺭ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ) (١ﻗﺒﻞ ﺃﻥ ﻳﺘﺒﲔ ﻟﻪ
ﺣﻜﻤﻬﺎ،ﻓﺈﻥ ﺫﻟﻚ ﻳﺆﺩﻱ ﺇﱃ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ،ﻛﻤﺎ ﺟﺮﻯ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻋﺎﺗﺒﻬﻢ ﺍﷲ ﰲ ﺍﻵﻳﺔ ﳌﱠﺎ ﱂ
ﻳﺘﺜﺒﺘﻮﺍ ﻭﻗﺘﻠﻮﺍ ﻣﻦ ﺳﻠﻢ ﻋﻠﻴﻬﻢ،ﻭﻛﺎﻥ ﻣﻌﻪ ﻏﻨﻴﻤﺔ ﻟﻪ ﺃﻭ ﻣﺎﻝ ﻏﲑﻩ،ﻇﻨﺎ ﺃﻧﻪ ﻳﺴﺘﻜﻔﻲ ﺑﺬﻟﻚ
ﻗﺘﻠﹶﻬﻢ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺧﻄﺄ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ،ﻓﻠﻬﺬﺍ ﻋﺎﺗﺒﻬﻢ ﺑﻘﻮﻟﻪ}:ﻭﻻ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ﻦ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ
ﺽ ﺍﹾﻟﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﹶﻓ ِﻌﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﻣﻐﺎِﻧ ﻢ ﹶﻛِﺜ ﲑ ﹲﺓ{ ﺃﻱ:ﻓﻼ ﳛﻤﻠﻨﻜﻢ
ﺖ ﻣ ﺆ ِﻣﻨﺎ ﺗﺒﺘﻐﻮ ﹶﻥ ﻋ ﺮ
ﺴ
ﺍﻟﺴﻼ ﻡ ﹶﻟ
ﺍﻟﻌﺮﺽ ﺍﻟﻔﺎﱐ ﺍﻟﻘﻠﻴﻞ ﻋﻠﻰ ﺍﺭﺗﻜﺎﺏ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ ﻓﻴﻔﻮﺗﻜﻢ ﻣﺎ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ
ﺍﻟﺒﺎﻗﻲ،ﻓﻤﺎ ﻋﻨﺪ ﺍﷲ ﺧﲑ ﻭﺃﺑﻘﻰ.
ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﺒﺪ ﻳﻨﺒﻐﻲ ﻟﻪ ﺇﺫﺍ ﺭﺃﻯ ﺩﻭﺍﻋﻲ ﻧﻔﺴﻪ ﻣﺎﺋﻠﺔ ﺇﱃ ﺣﺎﻟﺔ ﻟﻪ ﻓﻴﻬﺎ ﻫﻮﻯ
ﻭﻫﻲ ﻣﻀﺮﺓ ﻟﻪ،ﺃﻥ ﻳ ﹶﺬﻛﱢﺮﻫﺎ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﳌﻦ ﻰ ﻧﻔﺴﻪ ﻋﻦ ﻫﻮﺍﻫﺎ،ﻭﻗﺪﻡ ﻣﺮﺿﺎﺓ ﺍﷲ ﻋﻠﻰ
ﺭﺿﺎ ﻧﻔﺴﻪ،ﻓﺈﻥ ﰲ ﺫﻟﻚ ﺗﺮﻏﻴﺒﺎ ﻟﻠﻨﻔﺲ ﰲ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﷲ،ﻭﺇﻥ ﺷﻖ ﺫﻟﻚ ﻋﻠﻴﻬﺎ.ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ
- ٢٣١ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٥٨٧:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٢٣
ﻚ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ
ﻣﺬﻛﺮﺍ ﳍﻢ ﲝﺎﳍﻢ ﺍﻷﻭﱃ،ﻗﺒﻞ ﻫﺪﺍﻳﺘﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ }:ﹶﻛ ﹶﺬِﻟ
ﻋﹶﻠﻴ ﹸﻜ ﻢ{ ﺃﻱ:ﻓﻜﻤﺎ ﻫﺪﺍﻛﻢ ﺑﻌﺪ ﺿﻼﻟﻜﻢ ﻓﻜﺬﻟﻚ ﻳﻬﺪﻱ ﻏﲑﻛﻢ،ﻭﻛﻤﺎ ﺃﻥ ﺍﳍﺪﺍﻳﺔ ﺣﺼﻠﺖ
ﻟﻜﻢ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ،ﻓﻜﺬﻟﻚ ﻏﲑﻛﻢ.ﻓﻨﻈﺮ ﺍﻟﻜﺎﻣﻞ ﳊﺎﻟﻪ ﺍﻷﻭﱃ ﺍﻟﻨﺎﻗﺼﺔ،ﻭﻣﻌﺎﻣﻠﺘﻪ ﳌﻦ ﻛﺎﻥ -
ﻋﻠﻰ ﻣﺜﻠﻬﺎ ﲟﻘﺘﻀﻰ ﻣﺎ ﻳﻌﺮﻑ ﻣﻦ ﺣﺎﻟﻪ ﺍﻷﻭﱃ،ﻭﺩﻋﺎﺅﻩ ﻟﻪ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ -ﻣﻦ
ﺃﻛﱪ ﺍﻷﺳﺒﺎﺏ ﻟﻨﻔﻌﻪ ﻭﺍﻧﺘﻔﺎﻋﻪ،ﻭﳍﺬﺍ ﺃﻋﺎﺩ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺒﲔ ﻓﻘﺎﻝ}:ﹶﻓﺘﺒﻴﻨﻮﺍ{ .
ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺧﺮﺝ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ،ﻭﳎﺎﻫﺪﺓ ﺃﻋﺪﺍﺀ ﺍﷲ،ﻭﻗﺪ ﺍﺳﺘﻌﺪ ﺑﺄﻧﻮﺍﻉ ﺍﻻﺳﺘﻌﺪﺍﺩ
ﻟﻺﻳﻘﺎﻉ ﻢ،ﻣﺄﻣﻮﺭﺍ ﺑﺎﻟﺘﺒﲔ ﳌﻦ ﺃﻟﻘﻰ ﺇﻟﻴﻪ ﺍﻟﺴﻼﻡ،ﻭﻛﺎﻧﺖ ﺍﻟﻘﺮﻳﻨﺔ ﻗﻮﻳﺔ ﰲ ﺃﻧﻪ ﺇﳕﺎ ﺳﻠﻢ ﺗﻌﻮﺫﺍ
ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺧﻮﻓﺎ ﻋﻠﻰ ﻧﻔﺴﻪ -ﻓﺈﻥ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺒﲔ ﻭﺍﻟﺘﺜﺒﺖ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ
ﺍﻟﱵ ﻳﻘﻊ ﻓﻴﻬﺎ ﻧﻮﻉ ﺍﺷﺘﺒﺎﻩ،ﻓﻴﺘﺜﺒﺖ ﻓﻴﻬﺎ ﺍﻟﻌﺒﺪ،ﺣﱴ ﻳﺘﻀﺢ ﻟﻪ ﺍﻷﻣﺮ ﻭﻳﺘﺒﲔ ﺍﻟﺮﺷﺪ ﻭﺍﻟﺼﻮﺍﺏ.
}ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺧِﺒﲑﺍ{ ﻓﻴﺠﺎﺯﻱ ﻛﹸﻼ ﻣﺎ ﻋﻤﻠﻪ ﻭﻧﻮﺍﻩ،ﲝﺴﺐ ﻣﺎ ﻋﻠﻤﻪ ﻣﻦ
٢٣٢
ﺃﺣﻮﺍﻝ ﻋﺒﺎﺩﻩ ﻭﻧﻴﺎﻢ.
ﺇﻥ ﻋﺮﺽ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺪﺧﻞ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺣﺴﺎﺏ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﳚﺎﻫﺪﻭﻥ ﰲ
ﺳﺒﻴﻞ ﺍﷲ.ﺇﻧﻪ ﻟﻴﺲ ﺍﻟﺪﺍﻓﻊ ﺇﱃ ﺍﳉﻬﺎﺩ ﻭﻻ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻴﻪ ..ﻭﻛﺬﻟﻚ ﺍﻟﺘﺴﺮﻉ ﺑﺈﻫﺪﺍﺭ ﺩﻡ ﻗﺒﻞ
ﺍﻟﺘﺒﲔ.ﻭﻗﺪ ﻳﻜﻮﻥ ﺩﻡ ﻣﺴﻠﻢ ﻋﺰﻳﺰ،ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺮﺍﻕ.
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺬﻛﺮ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﲜﺎﻫﻠﻴﺘﻬﻢ ﺍﻟﻘﺮﻳﺒﺔ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺗﺴﺮﻉ ﻭﺭﻋﻮﻧﺔ ﻭﻣﺎ
ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﻃﻤﻊ ﰲ ﺍﻟﻐﻨﻴﻤﺔ.ﻭﳝﻦ ﻋﻠﻴﻬﻢ ﺃﻥ ﻃﻬﺮ ﻧﻔﻮﺳﻬﻢ ﻭﺭﻓﻊ ﺃﻫﺪﺍﻓﻬﻢ،ﻓﻠﻢ ﻳﻌﻮﺩﻭﺍ
ﻳﻐﺰﻭﻥ ﺍﺑﺘﻐﺎﺀ ﻋﺮﺽ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﰲ ﺟﺎﻫﻠﻴﺘﻬﻢ.ﻭﳝﻦ ﻋﻠﻴﻬﻢ ﺃﻥ ﺷﺮﻉ ﳍﻢ ﺣﺪﻭﺩﺍ
ﻭﺟﻌﻞ ﳍﻢ ﻧﻈﺎﻣﺎ ﻓﻼ ﺗﻜﻮﻥ ﺍﳍﻴﺠﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﳊﻜﻢ ﺍﻵﺧﺮ.
ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﰲ ﺟﺎﻫﻠﻴﺘﻬﻢ ﻛﺬﻟﻚ ..ﻭﻗﺪ ﻳﺘﻀﻤﻦ ﺍﻟﻨﺺ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻢ ﻫﻢ ﻛﺬﻟﻚ ﻛﺎﻧﻮﺍ
ﳜﻔﻮﻥ ﺇﺳﻼﻣﻬﻢ -ﻋﻠﻰ ﻗﻮﻣﻬﻢ -ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﺍﳋﻮﻑ،ﻓﻼ ﻳﻈﻬﺮﻭﻧﻪ ﺇﻻ ﻋﻨﺪ ﺍﻷﻣﻦ ﻣﻊ
ﺍﳌﺴﻠﻤﲔ،ﻭﺃﻥ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﻘﺘﻴﻞ ﻛﺎﻥ ﳜﻔﻲ ﺇﺳﻼﻣﻪ ﻋﻠﻰ ﻗﻮﻣﻪ،ﻓﻠﻤﺎ ﻟﻘﻲ ﺍﳌﺴﻠﻤﲔ ﺃﻇﻬﺮ
ﻚ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ.ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ.ﹶﻓﺘﺒﻴﻨﻮﺍِ.ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ
ﳍﻢ ﺇﺳﻼﻣﻪ ﻭﺃﻗﺮﺃﻫﻢ ﺳﻼﻡ ﺍﳌﺴﻠﻤﲔ».ﻛﹶﺬِﻟ
ﻛﺎ ﹶﻥ ﺑِﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺧﺒِﲑﹰﺍ«.
- ٢٣٢ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ = ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ )ﺹ(١٩٤:
١٢٤
ﻭﻫﻜﺬﺍ ﻳﻠﻤﺲ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻘﻠﻮﺏ ﻟﺘﺤﻴﺎ ﻭﺗﺘﺤﺮﺝ ﻭﺗﺘﺬﻛﺮ ﻧﻌﻤﺔ ﺍﷲ ..ﻭﻋﻠﻰ ﻫﺬﻩ
٢٣٣
ﺍﳊﺴﺎﺳﻴﺔ ﻭﺍﻟﺘﻘﻮﻯ،ﻳﻘﻴﻢ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺣﻜﺎﻡ ﺑﻌﺪ ﺑﻴﺎﺎ ﻭﺇﻳﻀﺎﺣﻬﺎ.
ﻭﰲ ﺍﻵﻳﺔ ﺗﺬﻛﲑ ﻟﻠﻤﺆﻣﻨﲔ ﺑﺄﻥ ﻧﻌﻤﺔ ﺍﻹﳝﺎﻥ ﻫﻲ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﺎ ﻋﻠﻴﻬﻢ،ﻭﻗﺪ ﻛﺎﻧﺖ ﻫﺬﻩ
ﺍﻟﻨﻌﻤﺔ ﻗﺒﻞ ﺃﻥ ﳝﻦ ﻋﻠﻴﻬﻢ ﺎ ﻣﻔﻘﻮﺩﺓ ﻣﻨﻬﻢ،ﻭﺍﻟﺬﻱ ﻣﻦ ﻋﻠﻴﻪ ﺑﻨﻌﻤﺔ ﺍﻹﺳﻼﻡ،ﻗﺎﺩﺭ ﺃﻥ ﳝﻦ
ﻋﻠﻰ ﻋﺪﻭﻫﻢ ﰲ ﳊﻈﺔ ﺍﻟﻘﺘﺎﻝ،ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺒﻌﺪ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﻳﻬﺪﻱ ﺍﷲ ﻋﺪﻭﻫﻢ
ﻟﻺﺳﻼﻡ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ.
ﻚ ﻟﹶﺎ ﺗ ﻬﺪِﻱ ﻣ ﻦ
ﻭﻻ ﳚﻮﺯ ﳍﻢ ﺃﻥ ﻳﺘﺄﻭﻟﻮﺍ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﺣﺼﻞ ﺍﺗﻘﺎﺀ ﻟﻠﻘﺘﻞ،ﻓﺎﳍﺪﺍﻳﺔ ﺑﻴﺪﻩ } ِﺇﻧ
ﺖ ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﱠﻠ ﻪ ﻳ ﻬﺪِﻱ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻭ ﻫ ﻮ ﹶﺃ ﻋﹶﻠ ﻢ ﺑِﺎﹾﻟ ﻤ ﻬﺘﺪِﻳ ﻦ{ ]ﺍﻟﻘﺼﺺ.[٥٦:
ﹶﺃ ﺣﺒﺒ
ﺴﻠﹶﺎ ﻡ
ﲔ ﺭ ﺟﻠﹰﺎ ﻓِﻲ ﹸﻏﻨﻴ ﻤ ٍﺔ ﹶﻟ ﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﻟ ﺴِﻠ ِﻤ ﺱ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺱ،ﻗﹶﺎ ﹶﻝ”:ﹶﻟ ِﻘ ﻲ ﻧﺎ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺴﹶﻠ ﻢ
ﺖ ):ﻭﻟﹶﺎ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ﻦ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟ
ﻚ ﺍﹾﻟ ﻐﻨﻴ ﻤ ﹶﺔ،ﹶﻓﻨ ﺰﹶﻟ
ﻋﹶﻠﻴ ﹸﻜ ﻢ ،ﹶﻓﹶﺄ ﺧﺬﹸﻭ ﻩ ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ﻭﹶﺃ ﺧﺬﹸﻭﺍ ِﺗ ﹾﻠ
ﺴﻠﹶﺎ ﻡ{ ]ﺍﻟﻨﺴﺎﺀ.٢٣٤[٩٤: ﺱ}:ﺍﻟ ﺖ ﻣ ﺆ ِﻣﻨﺎ( ﻭﹶﻗ ﺮﹶﺃﻫﺎ ﺍﺑ ﻦ ﻋﺒﺎ ٍﺴ ﹶﻟ
ﺖ ﻣ ﺆ ِﻣﻨﺎ{ﺴ ﻼ ﻡ ﹶﻟ
ﺴﹶﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ }:ﻭ ﹶﻻ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ﻦ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟ ﺱ ﺭ ِ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﻼ ﻡ
ﺴﹶﺴِﻠﻤﻮ ﹶﻥ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍﻟ ﺤ ﹶﻘ ﻪ ﺍ ﹸﳌ
ﺱ”:ﻛﹶﺎ ﹶﻥ ﺭ ﺟ ﹲﻞ ﻓِﻲ ﹸﻏﻨﻴ ﻤ ٍﺔ ﹶﻟ ﻪ ﹶﻓﹶﻠ ِ ]ﺍﻟﻨﺴﺎﺀ [٩٤:ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﳊﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ{
ﺽﺍﹶ ﻚ ِﺇﻟﹶﻰ ﹶﻗ ﻮِﻟ ِﻪ}:ﺗﺒﺘﻐﻮ ﹶﻥ ﻋ ﺮ ﻋﹶﻠﻴ ﹸﻜ ﻢ ،ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ﻭﹶﺃ ﺧﺬﹸﻭﺍ ﹸﻏﻨﻴ ﻤﺘ ﻪ ،ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻓِﻲ ﹶﺫِﻟ
٢٣٥
ﻼ ﻡ"
ﺴﹶﺱ ﺍﻟ ﻚ ﺍﻟ ﻐﻨﻴ ﻤ ﹸﺔ ﻗﹶﺎ ﹶﻝ:ﹶﻗ ﺮﹶﺃ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
]ﺍﻟﻨﺴﺎﺀِ [٩٤:ﺗ ﹾﻠ
ﺖ ﻓِﻲ ﻧ ﹶﻔ ٍﺮ ِﻣ ﻦ ﺨ ﺮ ﺟ
ﺿ ﻢ،ﹶﻓ ﷲ ِﺇﻟﹶﻰ ِﺇ ﷲ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺣ ﺪ ﺭ ٍﺩ ﻗﹶﺎ ﹶﻝ”:ﺑ ﻌﹶﺜﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﺨ ﺮ ﺟﻨﺎ ﺣﺘﻰ ﺲ "،ﹶﻓ ﺤﱠﻠ ﻢ ﺑ ﻦ ﺟﺜﱠﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﹶﻗﻴ ٍ ﺙ ﺑ ﻦ ِﺭﺑ ِﻌ ﻲ ،ﻭ ﻣ
ﲔ ﻓِﻴ ِﻬ ﻢ ﹶﺃﺑﻮ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﺍﹾﻟﺤﺎ ِﺭ ﹸ ﺴِﻠ ِﻤ ﺍﹾﻟ ﻤ
ﺐ ِﻣ ﻦ ﹶﻟﺒ ٍﻦ،ﹶﻓﹶﻠﻤﺎ ﻣ ﺮ
ﺠ ِﻌ ﻲ ﻋﻠﹶﻰ ﹶﻗﻌﻮ ٍﺩ،ﹶﻟ ﻪ ﻣ ﻌ ﻪ ﻣﺘﻴ ﻊ ﻭ ﻭ ﹾﻃ ﺿ ﻢ ﻣ ﺮ ِﺑﻨﺎ ﻋﺎ ِﻣ ﺮ ﺍﹾﻟﹶﺄ ﺷ
ِﺇﺫﹶﺍ ﹸﻛﻨﺎ ِﺑﺒ ﹾﻄ ِﻦ ﺇِ
ﺸ ﻲ ٍﺀ ﻛﹶﺎ ﹶﻥ ﺑﻴﻨ ﻪ
ﺤﱠﻠ ﻢ ﺑ ﻦ ﺟﺜﱠﺎ ﻣ ﹶﺔ،ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ِﺑ
ﺴ ﹾﻜﻨﺎ ﻋﻨ ﻪ ،ﻭ ﺣ ﻤ ﹶﻞ ﻋﹶﻠﻴ ِﻪ ﻣ
ِﺑﻨﺎ ،ﺳﱠﻠ ﻢ ﻋﹶﻠﻴﻨﺎ،ﹶﻓﹶﺄ ﻣ
- ٢٣٣ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٠٩٦:
- ٢٣٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٣٠٢٥) - ٢٢(٢٣١٩ /٤
- ٢٣٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )" ٤٥٩١"(٤٧ /٦
] ﺵ)ﺃﻟﻘﻰ ﺇﻟﻴﻜﻢ ﺍﻟﺴﻼﻡ( ﻧﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﺃﻭ ﺣﻴﺎﻛﻢ ﺑﺘﺤﻴﺔ ﺍﻹﺳﻼﻡ) .ﻟﺴﺖ ﻣﺆﻣﻨﺎ( ﺃﻱ ﺗﻘﻮﻟﻮﻥ ﱂ ﻳﺆﻣﻦ ﺣﻘﻴﻘﺔ ﺇﳕﺎ
ﻧﻄﻖ ﺑﺎﻹﺳﻼﻡ ﺗﻘﻴﺔ /ﺍﻟﻨﺴﺎﺀ ) ./ ٩٤ﻏﻨﻴﻤﺘﻪ( ﺗﺼﻐﲑ ﻏﻨﻢ ﺃﻱ ﻗﻄﻴﻊ ﺻﻐﲑ ﻣﻦ ﺍﻟﻐﻨﻢ) .ﻗﺎﻝ( ﺃﻱ ﻋﻄﺎﺀ) .ﺍﻟﺴﻼﻡ( ﺃﻱ
ﺑﺈﺛﺒﺎﺕ ﺍﻷﻟﻒ[
١٢٥
ﺨﺒ ﺮ،ﻧ ﺰ ﹶﻝ ﻓِﻴﻨﺎ
ﷲ ،ﻭﹶﺃ ﺧﺒ ﺮﻧﺎ ﻩ ﺍﹾﻟ
ﻭﺑﻴﻨ ﻪ ،ﻭﹶﺃ ﺧ ﹶﺬ ﺑ ِﻌ ﲑ ﻩ ﻭ ﻣﺘﻴ ﻌ ﻪ ،ﹶﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ
ﷲ ﹶﻓﺘﺒﻴﻨﻮﺍ ﻭﻟﹶﺎ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ﻦ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ
ﺿ ﺮﺑﺘ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺍﹾﻟ ﹸﻘﺮﺁ ﹸﻥ}:ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﺇﺫﹶﺍ
ﻚ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﹶﻓ ِﻌ ﻨ ﺪ ﺍﷲِ ﻣﻐﺎِﻧ ﻢ ﹶﻛِﺜ ﲑ ﹲﺓ ﹶﻛ ﹶﺬِﻟ
ﺽ ﺍﹾﻟ
ﺖ ﻣ ﺆ ِﻣﻨﺎ ﺗﺒﺘﻐﻮ ﹶﻥ ﻋ ﺮ
ﺴ ﺴﻠﹶﺎ ﻡ ﹶﻟ
ﺍﻟ
٢٣٦
ﷲ ﹶﻛﺎ ﹶﻥ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺧِﺒﲑﺍ{ ]ﺍﻟﻨﺴﺎﺀ[٩٤: ﷲ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﻓﺘﺒﻴﻨﻮﺍ ِﺇ ﱠﻥ ﺍ َﹶﻓ ﻤ ﻦ ﺍ ُ
ﺝ ﺍﹾﻟ ِﻤ ﹾﻘﺪﺍ ﺩ ﺑ ﻦ ﺍ َﻷ ﺳ ﻮ ِﺩ ﻓِﻲ ﺳ ِﺮﻳ ٍﺔ ،ﹶﻓ ﻤﺮﻭﺍ ِﺑ ﺮ ﺟ ٍﻞ ﻓِﻲ ﹸﻏﻨﻴ ﻤ ٍﺔ ﻭ ﻋ ﻦ ﺳﻌِﻴ ِﺪ ﺑ ِﻦ ﺟﺒﻴ ٍﺮ،ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ
ﹶﻟ ﻪ،ﹶﻓﹶﺄﺭﺍﺩﻭﺍ ﹶﻗﺘﹶﻠ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟ ِﻤ ﹾﻘﺪﺍ ﺩ :ﻭ ﺩ ﹶﻟ ﻮ ﹶﻓ ﺮ ِﺑﹶﺄ ﻫِﻠ ِﻪ ﻭﻣﺎِﻟ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﻠﻤﺎ
ﷲﺿ ﺮﺑﺘ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺖ}:ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﺇﺫﹶﺍ ﻚ ﻟِﻠﻨِﺒ ﻲ ،- -ﹶﻓﻨ ﺰﹶﻟ ﹶﻗ ِﺪﻣﻮﺍ ،ﹶﺫ ﹶﻛﺮﻭﺍ ﹶﺫِﻟ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ{ﺽ ﺍﹾﻟ ﺖ ﻣ ﺆ ِﻣﻨﺎ ﺗﺒﺘ ﻐﻮ ﹶﻥ ﻋ ﺮ ﺴ ﻼ ﻡ ﹶﻟ
ﺴﹶﹶﻓﺘﺒﻴﻨﻮﺍ ،ﻭ ﹶﻻ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ﻦ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟ
ﻚ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗ ﺒ ﹸﻞ{ ﻗﹶﺎ ﹶﻝ:ﺗ ﹾﻜﺘﻤﻮ ﹶﻥ ِﺇﳝﺎﻧ ﹸﻜ ﻢ ِﻣ ﻦﷲ ﻣﻐﺎِﻧ ﻢ ﹶﻛِﺜ ﲑ ﹲﺓ ﹶﻛ ﹶﺬِﻟ ﻗﹶﺎ ﹶﻝ:ﺍﹾﻟ ﻐﻨِﻴ ﻤ ﹸﺔ}،ﹶﻓﻌﻨ ﺪ ﺍ ِ
ﷲِ}،ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﻼ ﻡ}،ﹶﻓﺘﺒﻴﻨﻮﺍ{ ﻭﻋِﻴﺪﺍ ِﻣ ﻦ ﺍ ِ ﲔ}،ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ{ ﹶﻓﹶﺄ ﹾﻇ ﻬ ﺮ ﺍ ِﻹ ﺳ ﹶ
ﺸ ِﺮ ِﻛ ﺍﹾﻟ ﻤ
ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺧِﺒﲑﺍ{.٢٣٧
ﺤ ﺮﹶﻗ ِﺔ
ﷲ ِ - -ﺇﻟﹶﻰ ﺍﹾﻟ ﺖ ﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ﻦ ﺯﻳ ٍﺪ،ﻳﻘﹸﻮ ﹸﻝ:ﺑ ﻌﹶﺜﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻭﻋﻦ ﺃﰊ ﹶﻇﺒﻴﺎ ﹶﻥ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﻼ ِﻣﻨ ﻬ ﻢ،ﹶﻓﹶﻠﻤﺎ
ﺖ ﹶﺃﻧﺎ ،ﻭ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍ َﻷﻧﺼﺎ ِﺭ ﺭ ﺟ ﹰ ﺤ ﹾﻘ ﺤﻨﺎ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﹶﻓ ﻬ ﺰ ﻣﻨﺎ ﻫ ﻢ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﻟ ِ
ﺼﺒ
ِﻣ ﻦ ﺟ ﻬﻴﻨ ﹶﺔ ،ﹶﻓ
ﻱ ﻭ ﹶﻃ ﻌﻨﺘ ﻪ ِﺑ ﺮ ﻣﺤِﻲ ﹶﻓ ﹶﻘﺘ ﹾﻠﺘ ﻪ ،ﹶﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ﺑﹶﻠ ﹶﻎ
ﻒ ﻋﻨ ﻪ ﺍ َﻷﻧﺼﺎ ِﺭ ﹶﻏﺸِﻴﻨﺎ ﻩ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ،ﹶﻓ ﹶﻜ
ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﻚ ﺍﻟﻨِﺒ ﻲ ،- -ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﹸﺃﺳﺎ ﻣ ﹸﺔ ﹶﻗﺘ ﹾﻠﺘ ﻪ،ﺑ ﻌ ﺪﻣﺎ ﻗﹶﺎ ﹶﻝ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠﻪ؟ ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ ﹶﺫِﻟ
ﺖ
ﷲِ،ﺇﻧﻤﺎ ﻗﹶﺎ ﹶﻝ ﻣﺘ ﻌ ﻮﺫﹰﺍ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻃ ﻌﻨﺘ ﻪ ﺑ ﻌ ﺪﻣﺎ ﻗﹶﺎ ﹶﻝ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠﻪ؟ ﹶﻓﻤﺎ ﺯﺍ ﹶﻝ ﻳ ﹶﻜ ﺮ ﺭﻫﺎ ،ﺣﺘﻰ ﺗ ﻤﻨﻴ
ﺍِ
٢٣٨
ﻚ ﺍﹾﻟﻴ ﻮ ِﻡ.ﺖ ﹶﻗﺒ ﹶﻞ ﹶﺫِﻟ ﹶﺃ ﹾﻥ ﹶﻟ ﻢ ﹶﺃ ﹸﻛ ﻦ ﹶﺃ ﺳﹶﻠ ﻤ
ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ):ﻭﻓِﻲ ﺍﻵﻳﺔ ﺩﻟِﻴﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻣﻦ ﺃﹶﻇﻬﺮ ﺷﻴﺌﹰﺎ ﻣِﻦ ﻋﻼﻣﺎﺕ
ﺤﻴﺘﻬﻢ ﻓِﻲ ﲔ،ﻭﻛﺎﻧﺖ ﺗ ِ
ﺤﻴﺔ ﺍﳌﹸﺴِﻠ ِﻤ ﺤ ﹼﻞ ﺩﻣﻪ ﺣﺘﻰ ﻳﺨﺘﺒﺮ ﺃﹶﻣﺮﻩَ ،ﻷ ﱠﻥ ﺍﻟﺴﻼﻡ ﺗ ِ
ﺍﻹِﺳﻼﻡ ﻟﹶﻢ ﻳ ِ
ﺴﻠﹶﻢ ﻋﻠﹶﻰ ﺍﺧﺘِﻼﻑ ﺿﺒﻄﻪ ﻚ ﻓﹶﻜﺎﻧﺖ ﻫ ِﺬ ِﻩ ﻋﻼﻣﺔ.ﻭﹶﺃﻣﺎ ﻋﻠﹶﻰ ﻗِﺮﺍﺀَﺓ ﺍﻟ
ﻑ ﹶﺫِﻟ
ﺍﳉﺎ ِﻫِﻠﻴﺔ ِﺑﺨِﻼ ِ
ﻓﺎﳌﹸﺮﺍﺩ ِﺑ ِﻪ ﺍﻻﻧﻘِﻴﺎﺩ ﻭﻫﻮ ﻋﻼﻣﺔ ﺍﻹِﺳﻼﻡ َﻷ ﱠﻥ ﻣﻌﻨﻰ ﺍﻹِﺳﻼﻡ ﻓِﻲ ﺍﻟﱡﻠﻐﺔ ﺍﻻﻧﻘِﻴﺎﺩ،ﻭﻻ ﻳﻠﺰﻡ ِﻣ ﻦ
- ٢٣٦ﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ )" ٢٣٨٨١"(٣١٠ /٣٩ﺣﺴﻦ
- ٢٣٧ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ -ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ] (٢٩٥٤٣) [٥٨٠ /١٤ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ
- ٢٣٨ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﻁ ٢ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ] (٤٧٥١) [٥٧ /١١ﺻﺤﻴﺢ
١٢٦
ﲔ ﻋﻠﹶﻴ ِﻪ،ﺑﻞ ﻻ ﺑ ﺪ
ﻚ ﻭﺇِﺟﺮﺍﺀ ﺃﹶﺣﻜﺎﻡ ﺍﳌﹸﺴِﻠ ِﻤ
ﺼ ﺮ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﺍﱠﻟﺬِﻱ ﹶﺫﻛﹶﺮﺗﻪ ﺍﳊﹸﻜﻢ ِﺑﺈِﺳﻼ ِﻡ ﻣﻦ ﺍﻗﺘ
ﻚ ﺑﲔ ﺃﹶﻫﻞ ﺍﻟﻜِﺘﺎﺏ ﻭﻏﹶﲑﻫﻢ،ﻭﺍﻟﱠﻠ ﻪ ﺃﹶﻋﹶﻠ ﻢ.٢٣٩(. ِﻣ ﻦ ﺍﻟﺘﹶﻠ ﱡﻔﻆ ﺑِﺎﻟﺸﻬﺎ ﺩﺗﲔِ ﻋﻠﹶﻰ ﺗﻔﺎﺻِﻴﻞ ﻓِﻲ ﹶﺫِﻟ
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻨﺪ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻵﻧﻔﺔ ﺍﻟﺬﻛﺮ}:ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ{ ]ﺍﻟﺒﻘﺮﺓ[١٠٤:
ﺿ ﺮﺑﺘ ﻢ ﻓِﻲ
ﺻ ﺪﻗﹸﻮﺍ ﺭﺳﻮﹶﻟ ﻪ ِ ،ﻓﻴﻤﺎ ﺟﺎ َﺀ ﻫ ﻢ ِﺑ ِﻪ ِﻣ ﻦ ِﻋ ﻨ ِﺪ ﺭﺑ ِﻬ ﻢ }ِﺇﺫﹶﺍ
ﺻ ﺪﻗﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻭ
ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ
ﺴﲑﺍ ِﻟﱠﻠ ِﻪ ﻓِﻲ ِﺟﻬﺎ ِﺩ ﹶﺃ ﻋﺪﺍِﺋ ﹸﻜ ﻢ }ﹶﻓﺘﺒﻴﻨﻮﺍ{ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ{ ]ﺍﻟﻨﺴﺎﺀ [٩٤:ﻳﻘﹸﻮ ﹸﻝِ”:ﺇﺫﹶﺍ ِﺳ ﺮﺗ ﻢ ﻣ ِ
]ﺍﻟﻨﺴﺎﺀ [٩٤:ﻳﻘﹸﻮ ﹸﻝ”:ﹶﻓﺘﹶﺄﻧﻮﺍ ﻓِﻲ ﹶﻗﺘ ِﻞ ﻣ ﻦ ﹶﺃ ﺷ ﹶﻜ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﺃ ﻣ ﺮ ﻩ ،ﹶﻓﹶﻠ ﻢ ﺗ ﻌﹶﻠﻤﻮﺍ ﺣﻘِﻴ ﹶﻘ ﹶﺔ ِﺇ ﺳﻠﹶﺎ ِﻣ ِﻪ
ﺲ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﺃ ﻣ ﺮ ﻩ ،ﻭﻟﹶﺎ ﺗﺘ ﹶﻘ ﺪﻣﻮﺍ ﻋﻠﹶﻰ ﹶﻗﺘ ِﻞ ﹶﺃ ﺣ ٍﺪ ِﺇﻟﱠﺎ ﺠﻠﹸﻮﺍ ﹶﻓﺘ ﹾﻘﺘﻠﹸﻮﺍ ﻣ ِﻦ ﺍﹾﻟﺘﺒ
ﻭﻟﹶﺎ ﹸﻛ ﹾﻔ ﺮ ِﻩ ،ﻭﻟﹶﺎ ﺗ ﻌ
ﻋﻠﹶﻰ ﹶﻗﺘ ِﻞ ﻣ ﻦ ﻋِﻠ ﻤﺘﻤﻮ ﻩ ﻳﻘِﻴﻨﺎ ﺣ ﺮﺑﺎ ﹶﻟ ﹸﻜ ﻢ ﻭِﻟﱠﻠ ِﻪ ﻭِﻟ ﺮﺳﻮِﻟ ِﻪ }.ﻭﻟﹶﺎ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ﻦ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ
ﺴﹶﻠ ﻢ ﹶﻟ ﹸﻜ ﻢ ﹶﻓﹶﻠ ﻢ ﻳﻘﹶﺎِﺗ ﹾﻠ ﹸﻜ ﻢ ،ﻣ ﹾﻈ ِﻬﺮﺍ ﹶﻟ ﹸﻜ ﻢ
ﺴﻠﹶﺎ ﻡ{ ]ﺍﻟﻨﺴﺎﺀ [٩٤:ﻳﻘﹸﻮ ﹸﻝ ”:ﻭﻟﹶﺎ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ِﻦ ﺍ ﺳﺘ ﺍﻟ
ﺤﻴﺎ ِﺓ
ﺽ ﺍﹾﻟ ﺖ ﻣ ﺆ ِﻣﻨﺎ{ ]ﺍﻟﻨﺴﺎﺀ [٩٤:ﹶﻓﺘ ﹾﻘﺘﻠﹸﻮ ﻩ ﺍﺑِﺘﻐﺎ َﺀ ﻋ ﺮ ِ ﺴ ﹶﺃﻧ ﻪ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ِﻣﱠﻠِﺘ ﹸﻜ ﻢ ﻭ ﺩ ﻋ ﻮِﺗ ﹸﻜ ﻢ }ﹶﻟ
ﺿ ِﻞ ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ،ﹶﻓِﺈ ﱠﻥ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﻣﻐﺎِﻧ ﻢ ﹶﻛِﺜ ﲑ ﹰﺓ ِﻣ ﻦ ِﺭ ﺯِﻗ ِﻪ ﻭﹶﻓﻮﺍ ِ
ﻉ ﺍﹾﻟ
ﺐ ﻣﺘﺎ ِ ﺍﻟ ﺪﻧﻴﺎ ،ﻳﻘﹸﻮ ﹸﻝ :ﹶﻃﹶﻠ
ِﻧ ﻌ ِﻤ ِﻪ ،ﹶﻓ ِﻬ ﻲ ﺧﻴ ﺮ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﹾﻥ ﹶﺃ ﹶﻃ ﻌﺘ ﻢ ﺍﻟﱠﻠ ﻪ ﻓِﻴﻤﺎ ﹶﺃ ﻣ ﺮ ﹸﻛ ﻢ ِﺑ ِﻪ ﻭﻧﻬﺎ ﹸﻛ ﻢ ﻋﻨ ﻪ ﹶﻓﹶﺄﺛﹶﺎﺑ ﹸﻜ ﻢ ِﺑﻬﺎ ﻋﻠﹶﻰ
ﻚ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ{ ]ﺍﻟﻨﺴﺎﺀ[٩٤: ﻚ ِﻣ ﻦ ِﻋﻨ ِﺪ ِﻩ } ﹶﻛ ﹶﺬِﻟ ﻃﹶﺎ ﻋِﺘ ﹸﻜ ﻢ ِﺇﻳﺎ ﻩ ،ﻓﹶﺎﹾﻟﺘ ِﻤﺴﻮﺍ ﹶﺫِﻟ
ﻚ
ﺖ ﻣ ﺆ ِﻣﻨﺎ ﹶﻓ ﹶﻘﺘ ﹾﻠﺘﻤﻮ ﻩ ،ﹶﻛ ﹶﺬِﻟ
ﺴ
ﺖ ﹶﻟ ﻪ ﹶﻟ ﺴﻠﹶﺎ ﻡ ﹶﻓ ﹸﻘ ﹾﻠ
ﻳﻘﹸﻮ ﹸﻝ ”:ﹶﻛﻤﺎ ﻛﹶﺎ ﹶﻥ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟ
ﺨﻔﹸﻮ ﹶﻥ ِﺑﺪِﻳِﻨ ﹸﻜ ﻢ ﹶﻛﻤﺎ ﺴﺘ ﹶﺃﻧﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ ،ﻳ ﻌﻨِﻲِ :ﻣ ﻦ ﹶﻗﺒ ِﻞ ِﺇ ﻋﺰﺍ ِﺯ ﺍﻟﱠﻠ ِﻪ ﺩِﻳﻨ ﻪ ِﺑﺘﺒﺎ ِﻋ ِﻪ ﻭﹶﺃﻧﺼﺎ ِﺭ ِﻩ ،ﺗ
ﺨﻔﹶﻰ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﻗﺘ ﹾﻠﺘﻤﻮ ﻩ ،ﻭﹶﺃ ﺧ ﹾﺬﺗ ﻢ ﻣﺎﹶﻟ ﻪ ِﺑﺪِﻳِﻨ ِﻪ ِﻣ ﻦ ﹶﻗ ﻮ ِﻣ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﻈ ِﻬ ﺮ ﻩ ﹶﻟ ﻬ ﻢ ﺣ ﹶﺬﺭﺍ ﻋﻠﹶﻰ ﺍ ﺳﺘ
ﻚ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗ ﺒ ﹸﻞ{ ]ﺍﻟﻨﺴﺎﺀ [٩٤:ﹸﻛﻨﺘ ﻢ ﹸﻛﻔﱠﺎﺭﺍ ﺴ ِﻪ ِﻣﻨ ﻬ ﻢ .ﻭﹶﻗ ﺪ ﻗِﻴ ﹶﻞِ:ﺇ ﱠﻥ ﻣ ﻌﻨﻰ ﹶﻗ ﻮِﻟ ِﻪ }:ﹶﻛ ﹶﺬِﻟ
ﻧ ﹾﻔ ِ
ﻀ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﺑِﺈ ﻋﺰﺍ ِﺯ ﺩِﻳِﻨ ِﻪ ِﺑﹶﺄﻧﺼﺎ ِﺭ ِﻩ
ِﻣﹾﺜﹶﻠ ﻬ ﻢ}.ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ{ ]ﺍﻟﻨﺴﺎﺀ [٩٤:ﻳﻘﹸﻮ ﹸﻝ”:ﹶﻓﺘ ﹶﻔ
ﻭ ﹶﻛﹾﺜ ﺮ ِﺓ ﺗﺒﺎ ِﻋ ِﻪ .ﻭﹶﻗ ﺪ ِﻗﻴ ﹶﻞ:ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺑِﺎﻟﺘ ﻮﺑ ِﺔ ِﻣ ﻦ ﹶﻗﺘِﻠ ﹸﻜ ﻢ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﻗﺘ ﹾﻠﺘﻤﻮ ﻩ ،ﻭﹶﺃ ﺧ ﹾﺬﺗ ﻢ
ﺠﻠﹸﻮﺍ ِﺑ ﹶﻘﺘ ِﻞ ﻣ ﻦ ﹶﺃ ﺭ ﺩﺗ ﻢ
ﺴﻠﹶﺎ ﻡ }ﹶﻓﺘﺒﻴﻨﻮﺍ{ ]ﺍﻟﻨﺴﺎﺀ [٩٤:ﻳﻘﹸﻮ ﹸﻝ ”:ﹶﻓﻠﹶﺎ ﺗ ﻌ ﻣﺎﹶﻟ ﻪ ﺑ ﻌ ﺪ ﻣﺎ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟ
ﺲ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﺃ ﻣ ﺮ ِﺇ ﺳﻠﹶﺎ ِﻣ ِﻪ ،ﹶﻓﹶﻠ ﻌ ﱠﻞ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ﺪ ﻣ ﻦ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ِﺑ ِﻤﹾﺜ ِﻞ
ﹶﻗﺘﹶﻠ ﻪ ِﻣ ﻤ ِﻦ ﺍﹾﻟﺘﺒ
ﺍﱠﻟﺬِﻱ ﻣ ﻦ ِﺑ ِﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ،ﻭ ﻫﺪﺍ ﻩ ِﻟ ِﻤﹾﺜ ِﻞ ﺍﱠﻟﺬِﻱ ﻫﺪﺍ ﹸﻛ ﻢ ﹶﻟ ﻪ ِﻣ ﻦ ﺍﹾﻟِﺈﳝﺎ ِﻥِ}.ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ
ﺧِﺒﲑﺍ{ ]ﺍﻟﻨﺴﺎﺀ [٩٤:ﻳﻘﹸﻮ ﹸﻝِ”:ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ِﺑ ﹶﻘﺘِﻠ ﹸﻜ ﻢ ﻣ ﻦ ﺗ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﻭ ﹶﻛ ﱢﻔ ﹸﻜ ﻢ ﻋ ﻤ ﻦ ﺗ ﹸﻜﻔﱡﻮ ﹶﻥ ﻋ ﻦ
- ٢٣٩ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٢٥٩ /٨
١٢٧
ﻚ ِﻣ ﻦ ﹸﺃﻣﻮ ِﺭ ﹸﻛ ﻢ ﻭﹸﺃﻣﻮ ِﺭ ﹶﻏﻴ ِﺮ ﹸﻛ ﻢ } ﺧِﺒﲑﺍ{
ﹶﻗﺘِﻠ ِﻪ ِﻣ ﻦ ﹶﺃ ﻋﺪﺍ ِﺀ ﺍﻟﱠﻠ ِﻪ ﻭﹶﺃ ﻋﺪﺍِﺋ ﹸﻜ ﻢ ﻭﻏﹶﻴ ِﺮ ﹶﺫِﻟ
ﻱ ﺟﻤِﻴ ﻌ ﹸﻜ ﻢ ﺤ ﹶﻔ ﹸﻈ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭ ﻋﹶﻠ ﻴ ِﻬ ﻢ ،ﺣﺘﻰ ﻳﺠﺎ ِﺯ ]ﺍﻟﻨﺴﺎﺀ [٣٥:ﻳ ﻌﻨِﻲ:ﺫﹶﺍ ِﺧﺒ ﺮ ٍﺓ ﻭ ِﻋ ﹾﻠ ٍﻢ ِﺑ ِﻪ ،ﻳ
ﺴ ِﻦ ِﺑِﺈ ﺣﺴﺎِﻧ ِﻪ ﻭﺍﹾﻟ ﻤﺴِﻲ ِﺀ ِﺑِﺈﺳﺎ َﺀِﺗ ِﻪ.٢٤٠. ﺤِ ِﺑ ِﻪ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﺟﺰﺍ َﺀ ﺍﹾﻟ ﻤ
ﺴِﻠ ﻢ ِﺇﺫﹶﺍ ﹶﻟ ِﻘ ﻲ ﺍﹾﻟﻜﹶﺎِﻓ ﺮ ﻭﻟﹶﺎ ﻋ ﻬ ﺪ ﹶﻟ ﻪ ﺟﺎ ﺯ ﹶﻟ ﻪ ﹶﻗﺘﹸﻠ ﻪ،ﹶﻓِﺈ ﹾﻥ
ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻔﺴﲑﻩ”:ﻭﺍﹾﻟ ﻤ
ﺼ ﻢ ِﺑ ِﻌﺼﺎ ِﻡ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﺍﹾﻟﻤﺎِﻧ ِﻊ ِﻣ ﻦ ﺩ ِﻣ ِﻪ ﻭﻣﺎِﻟ ِﻪ ﺠ ﺰ ﹶﻗﺘﹸﻠ ﻪِ،ﻟﹶﺄﻧ ﻪ ﹶﻗ ِﺪ ﺍ ﻋﺘ
ﻗﹶﺎ ﹶﻝ:ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻢ ﻳ
ﺻ ﺪ ِﺭﻂ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ﻋ ﻦ ﻫ ﺆﻟﹶﺎ ِﺀ ِﻟﹶﺄ ﺟ ِﻞ ﹶﺃﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ﻓِﻲ ﻚ ﹸﻗِﺘ ﹶﻞ ِﺑ ِﻪ .ﻭِﺇﻧﻤﺎ ﺳ ﹶﻘ ﹶ
ﻭﹶﺃ ﻫِﻠ ِﻪ :ﹶﻓِﺈ ﹾﻥ ﹶﻗﺘﹶﻠ ﻪ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﺻ ﻢ ﹶﻗ ﻮﹸﻟﻬﺎ ﻣ ﹾﻄ ﻤِﺌﻨﺎ،ﹶﻓﹶﺄ ﺧﺒ ﺮ ﺍﻟﻨِﺒ ﻲ
ﺡ ،ﻭﹶﺃ ﱠﻥ ﺍﹾﻟﻌﺎ ِ
ﺴﻠﹶﺎ ِ
ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻭﺗﹶﺄ ﻭﻟﹸﻮﺍ ﺃﹶﻧ ﻪ ﻗﹶﺎﹶﻟﻬﺎ ﻣﺘ ﻌ ﻮﺫﹰﺍ ﻭ ﺧ ﻮﻓﹰﺎ ِﻣ ﻦ ﺍﻟ
ﺖ ﻋ ﻦ ﹶﻗ ﹾﻠِﺒ ِﻪ ﺣﺘﻰ ﺗ ﻌﹶﻠ ﻢ ﹶﺃﻗﹶﺎﹶﻟﻬﺎ ﹶﺃ ﻡ ﻚ ﻗﹶﺎ ﹶﻝ ِﻟﹸﺄﺳﺎ ﻣ ﹶﺔ):ﹶﺃﹶﻓﻠﹶﺎ ﺷﻘﹶ ﹾﻘ ﹶﺃﻧ ﻪ ﻋﺎﺻﻢ ﹶﻛ ﻴ ﹶﻔﻤﺎ ﻗﹶﺎﹶﻟﻬﺎ ،ﻭِﻟ ﹶﺬِﻟ
ﻚ ﻟﹶﺎ ﻳ ﻤ ِﻜ ﻦ،ﹶﻓﹶﻠ ﻢ ﻳﺒ ﻖ ِﺇﻟﱠﺎ
ﻕ ﻫ ﻮ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ﹶﺃ ﻡ ﻛﹶﺎ ِﺫﺏ؟ ﻭ ﹶﺫِﻟ ﻱ ﺗﻨ ﹸﻈ ﺮ ﹶﺃﺻﺎ ِﺩ
ﺴِﻠ ﻢ.ﹶﺃ
ﻟﹶﺎ( ﹶﺃ ﺧ ﺮ ﺟ ﻪ ﻣ
ﻁ ﺑِﺎﹾﻟ ﻤﻈﹶﺎ ﱢﻥ ﺏ ﻋﻈِﻴ ﻢ ،ﻭ ﻫ ﻮ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ ﺣﻜﹶﺎ ﻡ ﺗﻨﺎ ﹸﲔ ﻋﻨ ﻪ ِﻟﺴﺎﻧ ﻪ .ﻭﻓِﻲ ﻫﺬﹶﺍ ِﻣ ﻦ ﺍﹾﻟ ِﻔ ﹾﻘ ِﻪ ﺑﺎ ﹶﺃ ﹾﻥ ﻳِﺒ
ﺴﺮﺍِﺋ ِﺮ.٢٤١". ﻉ ﺍﻟ ﻭﺍﻟﻈﱠﻮﺍ ِﻫ ِﺮ ﻟﹶﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﹾﻄ ِﻊ ﻭﺍ ﱢﻃﻠﹶﺎ ِ
ﻋﺪﻡ ﺇﻓﺴﺎﺩ ﺍﻷﻣﻮﺍﻝ:
ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﻳﻌﻤﻞ ﺻﺎﳊﹰﺎ ﻳﺮﺿﺎﻩ ﺍﷲ ﻭﻳﺜﻴﺒﻪ ﻋﻠﻴﻪ ﺇﻻ ﺍﳌﺆﻣﻦ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﹶﻓﹶﺄﻣﺎ
ﺻﺮِﻳ ﻦ ) (٥٦ﻭﹶﺃﻣﺎ
ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﹶﻓﹸﺄ ﻋ ﱢﺬﺑ ﻬ ﻢ ﻋﺬﹶﺍﺑﺎ ﺷﺪِﻳﺪﺍ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻭﻣﺎ ﹶﻟ ﻬ ﻢ ِﻣ ﻦ ﻧﺎ ِ
ﲔ )] {(٥٧ﺁﻝ ﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﺤ ﺕ ﹶﻓﻴ ﻮﻓﱢﻴ ِﻬ ﻢ ﹸﺃﺟﻮ ﺭ ﻫ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭ ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ
ﻋﻤﺮﺍﻥ.[٥٧،٥٦:
ﷲ ﺳﻴ ﻌ ﱢﺬﺑ ﻬ ﻢ ﻋﺬﺍﺑﹰﺎ ﺷﺪِﻳﺪﹰﺍ،ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺑِﺎﻟ ﹶﻘﺘ ِﻞ ﷲ ﻭِﺑ ِﺮﺳﺎﻟ ِﺔ ﺍ ﹶﳌﺴِﻴ ِﺢ ﻓﹶﺈ ﱠﻥ ﺍ َ ﻓﹶﺄﻣﺎ ﺍﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﺑِﺎ ِ
ﻂ ﺍ ُﻷ ﻣ ِﻢ ﻋﻠﻴ ِﻬ ﻢ ،ﻭ ﺳﻴ ﻌ ﱢﺬﺑ ﻬ ﻢ ﻓِﻲ ﺍﻵ ِﺧ ﺮ ِﺓ ﻓِﻲ ﻧﺎ ِﺭ
ﺴﻠِﻴ ِﻚ ،ﻭﺗ
ﺴﺒﻲ،ﻭﺃ ﺧ ِﺬ ﺍﻷ ﻣﻮﺍ ِﻝ ،ﻭ ﺯﻭﺍ ِﻝ ﺍ ﹸﳌ ﹾﻠ ِ
ﻭﺍﻟ
ﷲ ﻭﺑ ﹾﺄ ِﺳ ِﻪ.ﻭﺃﻣﺎ ﺍ ﹸﳌ ﻬﺘﺪﻭ ﹶﻥ ﺍﻟﺬِﻳ ﻦ
ﺏﺍِ ﺼ ﺮ ﻫ ﻢ ِﻣ ﻦ ﻋﺬﹶﺍ ِ
ﺟ ﻬﻨ ﻢ ،ﻭﻣﺎ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵ ِﺧ ﺮ ِﺓ ﻣ ﻦ ﻳﻨ
ﺼ ِﺮ
ﺤ ﹶﺔ ﹶﻓﻴﺜِﻴﺒ ﻬ ﻢ ﹶﺛﻮﺍﺑﹰﺎ ﻭﺍﻓِﻴﹰﺎ ﻋﻠﹶﻰ ﹶﺃ ﻋﻤﺎِﻟ ِﻬ ﻢ،ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺑِﺎﻟﻨ ﷲ ﻭ ﻋ ِﻤﻠﹸﻮﺍ ﺍ َﻷ ﻋﻤﺎ ﹶﻝ ﺍﻟﺼﺎِﻟ
ﺁ ﻣﻨﻮﺍ ﺑِﺎ ِ
ﺤﺪﻭ ِﺩ ِﻩ ،ﻭ ﹶﻻ
ﲔ ﺍ ﹸﳌﺘﺠﺎ ِﻭﺯِﻳ ﻦ ِﻟ ﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﺤ ﷲ ﻻ ﻳ ِ ﳋﻠﹸﻮ ِﺩ ﻓِﻲ ﺟﻨِﺘ ِﻪ ،ﻭﺍ ُ ﻭﺍﻟ ﱠﻈ ﹶﻔ ِﺮ ،ﻭﻓِﻲ ﺍﻵ ِﺧ ﺮ ِﺓ ﺑِﺎ ﹸ
٢٤٢
ﻳ ﺮﹶﻓ ﻊ ﹶﻟ ﻬ ﻢ ﹶﻗﺪﺭﹰﺍ.
- ٢٤٠ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ )(٣٥١ /٧
- ٢٤١ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )(٣٣٨ /٥
- ٢٤٢ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٣٥٠:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٢٨
ﻭﻣﻬﻤﺎ ﻗﺪﻡ ﻏﲑ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻨﺎﻓﻌﺔ ﺍﳌﻔﻴﺪﺓ،ﻓﺈﻧﻪ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ،ﻟﻌﺪﻡ
ﺕ ِﻣ ﻦ ﻭﺟﻮﺩ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﺑﻪ ﺻﺎﳊﹰﺎ،ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭ ﻣ ﻦ ﻳ ﻌ ﻤ ﹾﻞ ِﻣ ﻦ ﺍﻟﺼﺎِﻟﺤﺎ ِ
ﺠﻨ ﹶﺔ ﻭﻟﹶﺎ ﻳ ﹾﻈﹶﻠﻤﻮ ﹶﻥ ﻧ ِﻘﲑﺍ { ]ﺍﻟﻨﺴﺎﺀ[١٢٤: ﻚ ﻳ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺍﹾﻟ
ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ﻭ ﹸﺃﻧﺜﹶﻰ ﻭ ﻫ ﻮ ﻣ ﺆ ِﻣ ﻦ ﹶﻓﺄﹸﻭﹶﻟِﺌ
ﷲ ﻭ ﹸﻛﺘِﺒ ِﻪ
ﺐ ﺑِﺎ ِﻹﳝﺎ ِﻥ ﺑِﺎ ِ
ﻼ ﺻﺎﻟِﺤﹰﺎ ،ﻭ ﻫ ﻮ ﻣ ﹾﻄ ﻤِﺌ ﻦ ﺍﻟ ﹶﻘ ﹾﻠ ِ ﻭ ﻣﻦ ﻳ ﻌ ﻤ ﹾﻞ ِﻣ ﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ﻭ ﹸﺃﻧﺜﹶﻰ ﻋ ﻤ ﹰ
ﺼ ﻪ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﻋ ﻤِﻠ ِﻪ ﻭﹶﻟ ﻮ
ﳉﻨ ﹶﺔ ،ﻭ ﹶﻻ ﻳﻨ ِﻘ
ﺤ ِﺔ ِﺑِﺈ ﺩﺧﺎِﻟ ِﻪ ﺍ ﹶ
ﷲ ﻳﻜﹶﺎِﻓﹸﺌ ﻪ ﻋﻠﹶﻰ ﹶﺃ ﻋﻤﺎِﻟ ِﻪ ﺍﻟﺼﺎِﻟ
ﻭ ﺭ ﺳِﻠ ِﻪ،ﹶﻓِﺈ ﱠﻥ ﺍ َ
٢٤٣
ﻛﹶﺎ ﹶﻥ ﺷﻴﺌﹰﺎ ﺑﺴِﻴﻄﹰﺎ ِﺟ ﺪﹰﺍ )ﻧﻘِﲑﹰﺍ( .
ﻭﻫﻢ -ﺃﻱ ﺍﳌﺆﻣﻨﻮﻥ -ﻭﺣﺪﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﻀﻴﻊ ﺃﺟﺮﻫﻢ،ﻷﻢ ﻭﺣﺪﻫﻢ ﺍﳌﺼﻠﺤﻮﻥ}:ﻭﺍﱠﻟﺬِﻳ ﻦ
ﲔ { ]ﺍﻷﻋﺮﺍﻑ.[١٧٠: ﺤ ﺼِﻠ ِ ﺼﻠﹶﺎ ﹶﺓ ِﺇﻧﺎ ﻟﹶﺎ ﻧﻀِﻴ ﻊ ﹶﺃ ﺟ ﺮ ﺍﹾﻟ ﻤ
ﺏ ﻭﹶﺃﻗﹶﺎﻣﻮﺍ ﺍﻟ ﺴﻜﹸﻮ ﹶﻥ ِﺑﺎﹾﻟ ِﻜﺘﺎ ِ ﻳ ﻤ
ﺇﻥ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻠﻔﻈﻴﺔ»:ﳝﺴﻜﻮﻥ« ..ﺗﺼﻮﺭ ﻣﺪﻟﻮﻻ ﻳﻜﺎﺩ ﳛﺲ ﻭﻳﺮﻯ ..ﺇﺎ ﺻﻮﺭﺓ ﺍﻟﻘﺒﺾ
ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺑﻘﻮﺓ ﻭﺟﺪ ﻭﺻﺮﺍﻣﺔ ..ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﳛﺐ ﺍﷲ ﺃﻥ ﻳﺆﺧﺬ ﺎ ﻛﺘﺎﺑﻪ ﻭﻣﺎ ﻓﻴﻪ ..ﰲ
ﻏﲑ ﺗﻌﻨﺖ ﻭﻻ ﺗﻨﻄﻊ ﻭﻻ ﺗﺰﻣﺖ ..
ﻓﺎﳉﺪ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﺼﺮﺍﻣﺔ ﺷﻲﺀ ﻭﺍﻟﺘﻌﻨﺖ ﻭﺍﻟﺘﻨﻄﻊ ﻭﺍﻟﺘﺰﻣﺖ ﺷﻲﺀ ﺁﺧﺮ ..ﺇﻥ ﺍﳉﺪ ﻭﺍﻟﻘﻮﺓ
ﻭﺍﻟﺼﺮﺍﻣﺔ ﻻ ﺗﻨﺎﰲ ﺍﻟﻴﺴﺮ ﻭﻟﻜﻨﻬﺎ ﺗﻨﺎﰲ ﺍﻟﺘﻤﻴﻊ! ﻭﻻ ﺗﻨﺎﰲ ﺳﻌﺔ ﺍﻷﻓﻖ ﻭﻟﻜﻨﻬﺎ ﺗﻨﺎﰲ
ﺍﻻﺳﺘﻬﺘﺎﺭ! ﻭﻻ ﺗﻨﺎﰲ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻮﺍﻗﻊ ﻭﻟﻜﻨﻬﺎ ﺗﻨﺎﰲ ﺃﻥ ﻳﻜﻮﻥ »ﺍﻟﻮﺍﻗﻊ« ﻫﻮ ﺍﳊﻜﻢ ﰲ ﺷﺮﻳﻌﺔ
ﺍﷲ! ﻓﻬﻮ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻈﻞ ﳏﻜﻮﻣﺎ ﺑﺸﺮﻳﻌﺔ ﺍﷲ! ﻭﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻜﺘﺎﺏ ﰲ ﺟﺪ ﻭﻗﻮﺓ
ﻭﺻﺮﺍﻣﺔ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ -ﺃﻱ ﺷﻌﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺓ -ﳘﺎ ﻃﺮﻓﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﻟﺼﻼﺡ ﺍﳊﻴﺎﺓ
..ﻭﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻜﺘﺎﺏ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﻘﺮﻭﻧﺎ ﺇﱃ ﺍﻟﺸﻌﺎﺋﺮ ﻳﻌﲏ ﻣﺪﻟﻮﻻ ﻣﻌﻴﻨﺎ.ﺇﺫ ﻳﻌﲏ ﲢﻜﻴﻢ
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻹﺻﻼﺡ ﻫﺬﻩ ﺍﳊﻴﺎﺓ،ﻣﻊ ﺇﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺓ ﻹﺻﻼﺡ ﻗﻠﻮﺏ
ﺍﻟﻨﺎﺱ.ﻓﻬﻤﺎ ﻃﺮﻓﺎﻥ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺬﻱ ﺗﺼﻠﺢ ﺑﻪ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻨﻔﻮﺱ،ﻭﻻ ﺗﺼﻠﺢ ﺑﺴﻮﺍﻩ ..ﻭﺍﻹﺷﺎﺭﺓ
ﲔ« ..ﺤ
ﺼِﻠ ِ
ﺇﱃ ﺍﻹﺻﻼﺡ ﰲ ﺍﻵﻳﺔِ»:ﺇﻧﺎ ﻻ ﻧﻀِﻴ ﻊ ﹶﺃ ﺟ ﺮ ﺍﹾﻟ ﻤ
ﻳﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..ﺣﻘﻴﻘﺔ ﺃﻥ ﺍﻻﺳﺘﻤﺴﺎﻙ ﺍﳉﺎﺩ ﺑﺎﻟﻜﺘﺎﺏ ﻋﻤﻼ،ﻭﺇﻗﺎﻣﺔ ﺍﻟﺸﻌﺎﺋﺮ ﻋﺒﺎﺩﺓ
ﳘﺎ ﺃﺩﺍﺓ ﺍﻹﺻﻼﺡ ﺍﻟﺬﻱ ﻻ ﻳﻀﻴﻊ ﺍﷲ ﺃﺟﺮﻩ ﻋﻠﻰ ﺍﳌﺼﻠﺤﲔ.
- ٢٤٣ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٦١٧:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٢٩
ﻭﻣﺎ ﺗﻔﺴﺪ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﺇﻻ ﺑﺘﺮﻙ ﻃﺮﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ..ﺗﺮﻙ ﺍﻻﺳﺘﻤﺴﺎﻙ ﺍﳉﺎﺩ ﺑﺎﻟﻜﺘﺎﺏ
ﻭﲢﻜﻴﻤﻪ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﺗﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺗﺼﻠﺢ ﺍﻟﻘﻠﻮﺏ ﻓﺘﻄﺒﻖ ﺍﻟﺸﺮﺍﺋﻊ ﺩﻭﻥ ﺍﺣﺘﻴﺎﻝ ﻋﻠﻰ
ﺍﻟﻨﺼﻮﺹ،ﻛﺎﻟﺬﻱ ﻛﺎﻥ ﻳﺼﻨﻌﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻛﺎﻟﺬﻱ ﻳﺼﻨﻌﻪ ﺃﻫﻞ ﻛﻞ ﻛﺘﺎﺏ،ﺣﲔ ﺗﻔﺘﺮ
ﺍﻟﻘﻠﻮﺏ ﻋﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺘﻔﺘﺮ ﻋﻦ ﺗﻘﻮﻯ ﺍﷲ ..
ﺇﻧﻪ ﻣﻨﻬﺞ ﻣﺘﻜﺎﻣﻞ.ﻳﻘﻴﻢ ﺍﳊﻜﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻜﺘﺎﺏ ﻭﻳﻘﻴﻢ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﺒﺎﺩﺓ
..ﻭﻣﻦ ﰒ ﺗﺘﻮﺍﰱ ﺍﻟﻘﻠﻮﺏ ﻣﻊ ﺍﻟﻜﺘﺎﺏ ﻓﺘﺼﻠﺢ ﺍﻟﻘﻠﻮﺏ،ﻭﺗﺼﻠﺢ ﺍﳊﻴﺎﺓ.
ﺇﻧﻪ ﻣﻨﻬﺞ ﺍﷲ،ﻻ ﻳﻌﺪﻝ ﻋﻨﻪ ﻭﻻ ﻳﺴﺘﺒﺪﻝ ﺑﻪ ﻣﻨﻬﺠﺎ ﺁﺧﺮ،ﺇﻻ ﺍﻟﺬﻳﻦ ﻛﺘﺒﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻘﻮﺓ
٢٤٤
ﻭﺣﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ!
ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻢ ﻻ ﻳﻘﺪﻣﻮﻥ ﻋﻠﻰ ﻋﻤﻞ،ﺇﻻ ﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺫﻥ ﻓﻴﻪ ﺃﻭ ﺃﻣﺮ
ﺑﻪ ﺃﻭ ﺳﻜﺖ ﻋﻨﻪ،ﻛﻤﺎ ﺃﻢ ﻳﺒﺘﻌﺪﻭﻥ ﻛﻞ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺃﻱ ﺃﻣﺮ ﻳﻐﻀﺐ ﺍﷲ ﻓﻌﻠﻪ،ﻣﻠﺘﺰﻣﲔ
ﺨﺬﹸﻭ ﻩ ﻭﻣﺎ ﻧﻬﺎ ﹸﻛ ﻢ ﻋ ﻨ ﻪ
ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﻣﺎ ﺁﺗﺎ ﹸﻛ ﻢ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﹶﻓ
ﺏ { ]ﺍﳊﺸﺮ.[٧: ﻓﹶﺎﻧﺘﻬﻮﺍ ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺷﺪِﻳ ﺪ ﺍﹾﻟ ِﻌﻘﹶﺎ ِ
ﻭﻗﺪ ﺍﺩﻋﻰ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻷﻧﻔﺴﻬﻢ ﺍﻹﺻﻼﺡ،ﻓﻜﺬﻢ ﺍﷲ ﻭﺃﻛﺪ ﺃﻢ ﻫﻢ ﺍﳌﻔﺴﺪﻭﻥ،ﻛﻤﺎ ﻗﺎﻝ
ﺼِﻠﺤﻮ ﹶﻥ ) (١١ﹶﺃﻟﹶﺎ ِﺇﻧ ﻬ ﻢ ﻫ ﻢ
ﺤ ﻦ ﻣ
ﺽ ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧﻤﺎ ﻧ
ﺴﺪﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺗﻌﺎﱃ }:ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ﻬ ﻢ ﹶﻟﺎ ﺗ ﹾﻔ ِ
ﺸ ﻌﺮﻭ ﹶﻥ )] { (١٢ﺍﻟﺒﻘﺮﺓ[. ﺴﺪﻭ ﹶﻥ ﻭﹶﻟ ِﻜ ﻦ ﻟﹶﺎ ﻳ ﺍﹾﻟ ﻤ ﹾﻔ ِ
ﺏ ،ﻭ ﹶﻻ
ﳊﺮﻭ ﺽ ،ﻭ ﹶﻻ ﺗِﺜﲑﻭﺍ ﻓِﻴﻬﺎ ﺍﻟ ِﻔﺘ ﻦ ﻭﺍ ﹸ ﺴﺪﻭﺍ ﻓِﻲ ﺍ َﻷ ﺭ ِ ﲔ :ﹶﻻ ﺗ ﹾﻔ ِ ﹶﻓِﺈﺫﹶﺍ ﻗِﻴ ﹶﻞ ﻟِﻬﺆﻻ ِﺀ ﺍ ﹸﳌﻨﺎِﻓ ِﻘ
ﺻ ﻲﲔ َﻷ ﻋﺪﺍِﺋ ِﻬ ﻢ ،ﻭ ﹶﻻ ﺗﺮﺗ ِﻜﺒﻮﺍ ﺍ ﹶﳌﻌﺎ ِﲔ ،ﻭ ﹶﻻ ﺗ ﹾﻔﺸﻮﺍ ﹶﺃﺳﺮﺍ ﺭ ﺍ ﹸﳌ ﺆﻣِﻨ ﺤ ﺮﺿﻮﺍ ﺍﻷَﻋﺪﺍ َﺀ ﻋﻠﹶﻰ ﺍ ﹸﳌ ﺆ ِﻣِﻨ ﺗ
ﺤ ﻦ ﺑﻌِﻴﺪﻭ ﹶﻥ ﻋ ِﻦ ﺍ ِﻹ ﹾﻓﺴﺎ ِﺩ ﺡ ،ﹶﻓﻨ
ﻼﺻﹶ
ﺸ ﺮ...ﻗﹶﺎﻟﹸﻮﺍِ:ﺇﻧﻨﺎ ﻧﺮِﻳ ﺪ ﺍ ِﻹ ﻚ ِﻣ ﻦ ﹸﻓﻨﻮ ِﻥ ﺍﻟ ﻭ ﹶﻏﻴ ﺮ ﺫِﻟ
ﳊﻘِﻴ ﹶﻘ ِﺔ ﻫ ﻢ
ﺡ.ﻭﻟ ِﻜﻨ ﻬ ﻢ ﻓِﻲ ﺍ ﹶ ﻼ ﺻﹶ ﺴﺪﻭ ﹶﻥ ﻳ ﺪﻋﻮ ﹶﻥ ﺩﺍﺋﻤﹰﺎ ﹶﺃﻧ ﻬ ﻢ ﻳﺮِﻳﺪﻭ ﹶﻥ ﺍ ِﻹ ﻭ ﺷﻮﺍِﺋِﺒ ِﻪ.ﻭﺍ ﹸﳌ ﹾﻔ ِ
ﺸﻌﺮﻭ ﹶﻥ ِﺑﹶﺄﻧ ﻪ ﹶﻓﺴﺎ ﺩ ،ﻭ ﹶﻻ
ﺠ ﻬِﻠ ِﻬ ﻢ ﻻ ﻳ
ﺴﺪﻭ ﹶﻥَ ،ﻷ ﱠﻥ ﻣﺎ ﻳﻘﹸﻮﻣﻮ ﹶﻥ ﺑ ِﻪ ﻫ ﻮ ﻋﻴ ﻦ ﺍﻟ ﹶﻔﺴﺎ ِﺩ،ﻭﻟ ِﻜﻨ ﻬ ﻢ ِﻟ ﺍ ﹸﳌ ﹾﻔ ِ
٢٤٥
ﺼﲑﻭﻥ ﺇِﻟﻴ ِﻪ. ﻳ ﺪ ِﺭﻛﹸﻮ ﹶﻥ ﺳﻮ َﺀ ﺍﻟﻌﺎِﻗﺒ ِﺔ ﺍﻟﺬِﻱ ﺳﻴ ِ
- ٢٤٤ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٨٥٨:
- ٢٤٥ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،١٨:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
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ﻭﺍﳌﺆﻣﻨﻮﻥ ﻳﻘﺪﻣﻮﻥ ﻣﺎ ﳛﺒﻪ ﺍﷲ،ﻭﻟﻮ ﻛﺮﻫﺘﻪ ﻧﻔﻮﺳﻬﻢ،ﻟﻌﻠﻤﻬﻢ ﺃﻥ ﺍﳋﲑ ﻓﻴﻤﺎ ﳛﺒﻪ ﺍﷲ ﻗﺎﻝ
ﺐ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﹾﻟ ِﻘﺘﺎ ﹸﻝ ﻭ ﻫ ﻮ ﹸﻛ ﺮ ﻩ ﹶﻟ ﹸﻜ ﻢ ﻭ ﻋﺴﻰ ﹶﺃ ﹾﻥ ﺗ ﹾﻜ ﺮﻫﻮﺍ ﺷﻴﺌﹰﺎ ﻭ ﻫ ﻮ ﺧﻴ ﺮ ﹶﻟ ﹸﻜ ﻢ ﺗﻌﺎﱃ}:ﻛﹸِﺘ
ﺤﺒﻮﺍ ﺷﻴﺌﹰﺎ ﻭ ﻫ ﻮ ﺷ ﺮ ﹶﻟ ﹸﻜ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻌﹶﻠ ﻢ ﻭﹶﺃﻧﺘ ﻢ ﻟﹶﺎ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ{ ]ﺍﻟﺒﻘﺮﺓ.[٢١٦:
ﻭ ﻋﺴﻰ ﹶﺃ ﹾﻥ ﺗ ِ
ﻚ
ﺠﺘ ﻤ ِﻊ ِﻣ ﻦ ﺩﺍ ِﺧِﻠ ِﻪ،ﻛﹶﺬِﻟ
ﺤﻤﺎﻳ ِﺔ ﺍ ﹸﳌ
ﲔ ِﻟ ِ
ﻕ ﻋﻠﹶﻰ ﺍﻟﻴﺘﺎﻣﻰ ﻭﺍ ﹶﳌﺴﺎ ِﻛ ِ ﷲ ﺗﻌﺎﻟﹶﻰ ﺑِﺎ ِﻹﻧﻔﹶﺎ ِﹶﻛﻤﺎ ﹶﺃ ﻣ ﺮ ﺍ ُ
ﺴِﻠ ﻤ ِﺔ ﺷ ﺮ
ﳉﻤﺎ ﻋ ِﺔ ﺍ ﹸﳌ
ﲔ ،ﻭ ﻣﺤﺎ ﺭﺑ ِﺔ ﹶﺃ ﻋﺪﺍ ِﺀ ﺍﻟﺪﻳ ِﻦِ،ﻟﻴ ﹸﻜﻔﱡﻮﺍ ﻋ ﻦ ﺍ ﹶﺴِﻠ ِﻤ ﳉﻬﺎ ﺩ ﻋﻠﹶﻰ ﺍ ﹸﳌ ﷲﺍِ ﺽﺍُ ﹶﻓ ﺮ
ﺐ ﻋﻠﹶﻰ ﳉﻬﺎ ﺩ ﻭﺍ ِﺟ ﲔ،ﻭﺍ ِ
ﻂ ﻋ ِﻦ ﺍﻟﺒﺎِﻗ ﺾ ﺍ ُﻷ ﻣ ِﺔ ﺳ ﹶﻘ ﹶ
ﺽ ِﻛﻔﹶﺎﻳﺔ ِﺇﺫﹶﺍ ﻗﹶﺎ ﻡ ِﺑ ِﻪ ﺑ ﻌ ﳉﻬﺎ ﺩ ﹶﻓ ﺮ ﹶﺃ ﻋﺪﺍﺋِﻬﺎ.ﻭﺍ ِ
ﺚ ِﺇﺫﹶﺍ ﺍ ﺳﺘﻐﺎﺛﹸﻮﺍ
ﺱ ،ﻭﹶﺃ ﹾﻥ ﻳﻐﻴ ﹶﲔ ِﺇﺫﺍ ﺍ ﺳﺘﻌﺎ ﹶﻥ ِﺑ ِﻪ ﺍﻟﻨﺎ ﺴِﻠ ٍﻢ ﻏﹶﺰﺍ ﹶﺃ ﻭ ﹶﻗ ﻌ ﺪ،ﻓﹶﺎﻟﻘﹶﺎ ِﻋ ﺪ ﻋﻠﹶﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳﻌ ﹸﻛ ﱢﻞ ﻣ
ِﺑ ِﻪ ،ﻭﹶﺃ ﹾﻥ ﻳﻨ ِﻔ ﺮ ﺇِﺫﺍ ﺍ ﺳﺘﻨ ِﻔ ﺮ.
ﺴ ﹶﻔ ِﺮِ،ﺇﻟﹶﻰ
ﺸ ﱠﻘ ِﺔ ﺍﻟ
ﺤ ﻤ ِﻞ ﻣ ﺲِ ،ﻣ ﻦ ﺗ ﺸ ﱠﻘ ﹲﺔ ﻋﻠﹶﻰ ﺍ َﻷﻧ ﹸﻔ ِ ﳉﻬﺎ ﺩ ﻓِﻴ ِﻪ ﹸﻛ ﺮ ﻩ ﻭ ﻣ
ﷲ ﺗﻌﺎﻟﹶﻰ:ﹶﺃ ﱠﻥ ﺍ ِﻭﻳ ﹾﺬ ﹸﻛ ﺮ ﺍ ُ
ﺼﻨ ﻌ ِﺔ
ﺡ ﻭﹶﻗﺘ ٍﻞ ﻭﹶﺃ ﺳ ٍﺮ ،ﻭﺗ ﺮ ٍﻙ ِﻟ ﹾﻠ ِﻌﻴﺎ ِﻝ ،ﻭﺗ ﺮ ٍﻙ ﻟِﻠﺘﺠﺎ ﺭ ِﺓ ﻭﺍﻟ ﺏ ﻭﻣﺎ ﻓِﻴ ﻬﺎ ِﻣ ﻦ ﺟ ﺮ ٍ ﳊﺮﻭ ِ ﻣﺨﺎ ِﻃ ِﺮ ﺍ ﹸ
ﺼ ﺮ ﻭﺍﻟ ﱠﻈ ﹶﻔ ﺮ ﺑِﺎ َﻷ ﻋﺪﺍ ِﺀ،ﻭﺍﻻﺳﺘِﻴﻼ ُﺀ ﳋﻴ ﺮ َﻷﻧ ﻪ ﹶﻗ ﺪ ﻳ ﻌ ﹸﻘﺒ ﻪ ﺍﻟﻨ
ﻭﺍﻟ ﻌ ﻤ ِﻞ..ﺇﱁ،ﻭﻟ ِﻜ ﻦ ﹶﻗ ﺪ ﻳﻜﹸﻮ ﹸﻥ ﻓِﻴ ِﻪ ﺍ ﹶ
ﳉﻬﺎ ِﺩ،ﹶﻓ ﹶﻘ ﺪ
ﺐ ﺍ ﹶﳌ ﺮ ُﺀ ﺷﻴﺌﹰﺎ ﻭ ﻫ ﻮ ﺷ ﺮ ﹶﻟ ﻪ ،ﻭ ِﻣﻨ ﻪ ﺍﻟ ﹸﻘﻌﻮ ﺩ ﻋ ِﻦ ﺍ ِ
ﺤ
ﻼ ِﺩ ِﻫ ﻢ .ﻭﹶﻗ ﺪ ﻳ ِ
ﻋﻠﹶﻰ ﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ ﻭِﺑ ﹶ
ﺐ ﺍ ُﻷﻣﻮ ِﺭ ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣﻤﺎ ﻳ ﻌﹶﻠﻤﻬﺎ ﷲ ﻳﻌﹶﻠ ﻢ ﻋﻮﺍِﻗ ﳊ ﹾﻜ ِﻢ،ﻭﺍ ُ
ﻳﻌ ﹸﻘﺒ ﻪ ﺍﺳﺘِﻴﻼ ُﺀ ﺍ َﻷ ﻋﺪﺍ ِﺀ ﻋﻠﹶﻰ ﺍﻟﺒِﻼ ِﺩ ﻭﺍ ﹸ
٢٤٦
ﺍﻟ ِﻌﺒﺎ ﺩ.
ﻓﻬﻢ ﻻ ﳜﺘﺎﺭﻭﻥ ﻏﲑ ﻣﺎ ﻗﻀﻰ ﺍﷲ ﻓﻴﻪ ﻣﻦ ﺃﻣﺮﻫﻢ،ﻫﺮﺑﹰﺎ ﻣﻦ ﻣﻌﺼﻴﺘﻪ ﻭﺍﻟﻀﻼﻝ ﻋﻦ
ﺨﻴ ﺮ ﹸﺓ ِﻣ ﻦ
ﺳﺒﻴﻠﻪ }:ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻟ ﻤ ﺆ ِﻣ ٍﻦ ﻭﻟﹶﺎ ﻣ ﺆ ِﻣﻨ ٍﺔ ِﺇﺫﹶﺍ ﹶﻗﻀﻰ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻣﺮﺍ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ﻬ ﻢ ﺍﹾﻟ ِ
ﺿﻠﹶﺎﻟﹰﺎ ﻣﺒِﻴﻨﺎ{ ]ﺍﻷﺣﺰﺍﺏ.[٣٦: ﺿ ﱠﻞ ﺺ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﻣ ِﺮ ِﻫ ﻢ ﻭ ﻣ ﻦ ﻳ ﻌ ِ
ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﺣﻘﹰﺎ ﻳﻌﺘﱪﻭﻥ ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻭﺇﺻﻼﺣﻬﺎ ﻋﺒﺎﺩﺓ ﷲ
ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭ ِﻥ ) (٥٦ﻣﺎ ﹸﺃﺭِﻳ ﺪ ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖ ﺍﹾﻟ ِ ﺗﻌﺎﱃ،ﻷﻢ ﻣﺎ ﺧﻠﻘﻮﺍ ﺇﻻ ﻟﺬﻟﻚ }:ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ
ﲔ ){ (٥٨ ﻕ ﺫﹸﻭ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓ ﺍﹾﻟ ﻤِﺘ
ﻕ ﻭﻣﺎ ﹸﺃﺭِﻳ ﺪ ﹶﺃ ﹾﻥ ﻳ ﹾﻄ ِﻌﻤﻮ ِﻥ )ِ (٥٧ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻫ ﻮ ﺍﻟ ﺮﺯﺍ
ﻣِﻨ ﻬ ﻢ ِﻣ ﻦ ِﺭ ﺯ ٍ
]ﺍﻟﺬﺍﺭﻳﺎﺕ[
ﲔﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﻱ ﻭ ﻣﻤﺎﺗِﻲ ِﻟﱠﻠ ِﻪ ﺭ ﺤﻴﺎ ﺴﻜِﻲ ﻭ ﻣ ﺻﻠﹶﺎﺗِﻲ ﻭﻧ
ﺣﻴﺎﻢ ﻛﻠﻬﺎ ﷲ،ﻛﻤﻮﻢ}:ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ
ﲔ )] {(١٦٣ﺍﻷﻧﻌﺎﻡ.[١٦٣،١٦٢:
ﺴِﻠ ِﻤ
ﺕ ﻭﹶﺃﻧﺎ ﹶﺃ ﻭ ﹸﻝ ﺍﹾﻟ ﻤ
ﻚ ﹸﺃ ِﻣ ﺮ
ﻚ ﹶﻟﻪ ﻭِﺑ ﹶﺬِﻟ
) (١٦٢ﻟﹶﺎ ﺷﺮِﻳ
- ٢٤٦ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٢٢٣:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٣١
ﻼ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﺃﺫﻥ
ﻭﻻ ﻳﻘﺪﻣﻮﻥ ﻋﻠﻰ ﻣﺎ ﻇﺎﻫﺮﻩ ﺍﻹﻓﺴﺎﺩ ﳑﺎ ﻳﻌﻴﺒﻬﻢ ﺑﻪ ﺍﳌﻔﺴﺪﻭﻥ ﻓﻌ ﹰ
ﳍﻢ ﻓﻴﻪ،ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﺍﻹﺻﻼﺡ،ﺑﻞ ﻋﻤﻠﻬﻢ ﺫﻟﻚ ﻳﻌﺘﱪ ﺇﺻﻼﺣﹰﺎ }:ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ ﹶﺃ ﻭ
ﲔ { ]ﺍﳊﺸﺮ.[٥: ﻱ ﺍﹾﻟﻔﹶﺎ ِﺳ ِﻘ
ﺨ ِﺰ
ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ ﻗﹶﺎِﺋ ﻤ ﹰﺔ ﻋﻠﹶﻰ ﺃﹸﺻﻮِﻟﻬﺎ ﹶﻓِﺒِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭِﻟﻴ
ﷲ ﻭﹶﻗ ﺪ ِﺭ ِﻩ ﳉﻤِﻴ ﻊ ِﺑِﺈ ﹾﺫ ِﻥ ﺍ ِ ِﺇ ﱠﻥ ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﹶﺃ ﺷﺠﺎ ِﺭ ﺍﻟﻨﺨِﻴ ِﻞ ،ﻭﻣﺎ ﺗ ﺮ ﹾﻛﺘﻤﻮ ﻩ ﺩﻭ ﹶﻥ ﹶﻗ ﹾﻄ ٍﻊ ﻓﹶﺎ ﹶ
ﲔ ﻋ ﻦ
ﲔ ﺍﳋﹶﺎ ِﺭ ِﺟ
ﻱ ﻭﻧﻜﹶﺎ ﹲﻝ ﻟِﻠﻔﹶﺎ ِﺳ ِﻘ
ﺝ ،ﻭﻓِﻴ ِﻪ ِﻧﻜﹶﺎﻳ ﹲﺔ ﻭ ِﺧ ﺰ
ﺱ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓِﻴ ِﻪ ﻭ ﹶﻻ ﺣ ﺮ
ﻭﹶﻗﻀﺎِﺋ ِﻪ ،ﻭ ﹶﻻ ﺑ ﹾﺄ
٢٤٧
ﷲ.ﻃﹶﺎ ﻋ ِﺔ ﺍ ِ
ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﻭﺍﻟﱵ ﲢﺪﺩ ﺳﻠﻮﻙ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﺷﻲﺀ -ﻭﻻﺳﻴﻤﺎ ﰲ
ﻣﻌﺎﻣﻠﺔ ﺍﻷﻋﺪﺍﺀ ﰲ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ -ﻳﺴﺄﻝ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻞ ﳚﻮﺯ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺍﳌﺴﻠﻤﲔ
ﺗﺪﻣﲑ ﺑﻴﻮﺕ ﺍﶈﺎﺭﺑﲔ ﻭﺇﺗﻼﻑ ﺃﻣﻮﺍﳍﻢ ﻭﺍﻟﺘﻤﺜﻴﻞ ﲜﺜﺜﻬﻢ؟
ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﺘﺪﻣﲑ ﻭﺍﻹﺗﻼﻑ:
ﻳﺘﻀﺢ ﳑﺎ ﻣﻀﻰ ﺃﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﺨﺮﻳﺐ ﻭﺍﻹﺗﻼﻑ ﻟﻠﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﺰﺭﻭﻉ
ﻭﺍﳌﻨﺎﺯﻝ ﻭﻏﲑﻫﺎ،ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺷﻮﻛﺔ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ،ﻭﺷﻔﺎﺀ ﺻﺪﻭﺭ
ﺍﳌﺆﻣﻨﲔ ﻣﻨﻬﻢ،ﻭﺇﻏﺎﻇﺘﻬﻢ،ﻓﺈﺫﺍ ﺣﺼﻞ ﺫﻟﻚ ﺑﺪﻭﻥ ﲣﺮﻳﺐ ﻭﻻ ﺇﺗﻼﻑ ﻛﺎﻥ ﺎ،ﻭﺇﻻ ﻓﺈﻥ
ﻟﻠﺠﻴﺶ ﺍﻹﺳﻼﻣﻲ ﺃﻥ ﳜﺮﺏ ﻭﻳﺘﻠﻒ ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﺇﻻ ﺑﺘﺨﺮﻳﺒﻪ
ﻭﺇﺗﻼﻓﻪ،ﻛﺎﻟﺒﻴﻮﺕ ﺍﻟﱵ ﻳﺘﺤﺼﻨﻮﻥ ﺎ،ﻭﺣﺮﻕ ﺍﻷﺷﺠﺎﺭ ﺍﻟﱵ ﻳﻨﺪﺳﻮﻥ ﻓﻴﻬﺎ،ﺃﻭ ﻣﺎ ﻳﻮﻗﻊ ﺍﻟﻐﻴﻆ
ﰲ ﻧﻔﻮﺳﻬﻢ،ﻭﳚﻌﻠﻬﻢ ﳜﺮﺟﻮﻥ ﻟﻠﺪﻓﺎﻉ ﻋﻨﻪ،ﻟﻴﺘﻤﻜﻦ ﺍﺎﻫﺪﻭﻥ ﻣﻦ ﻗﺘﺎﳍﻢ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ
ﺷﻮﻛﺘﻬﻢ.
ﻀ ِﲑ
ﺨ ﹶﻞ ﺑﻨِﻲ ﺍﻟﻨ ِ
ﻕ ﻧ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ»:ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺣ ﺮ
ﻓﻘﺪ ﺛﺒﺖ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﺭ ِ
ﻭﹶﻗ ﹶﻄ ﻊ ﻭ ِﻫ ﻲ ﺍﻟﺒ ﻮﻳ ﺮ ﹸﺓ«،ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ}:ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘﻢِ ﻣ ﻦ ﻟِﻴﻨ ٍﺔ ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ ﻗﹶﺎِﺋ ﻤ ﹰﺔ ﻋﻠﹶﻰ
٢٤٨
ﲔ{ ]ﺍﳊﺸﺮ[٥: ﻱ ﺍﻟﻔﹶﺎ ِﺳ ِﻘ ﺨ ِﺰ ﹸﺃﺻﻮِﻟﻬﺎ ﹶﻓِﺒِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭِﻟﻴ
- ٢٤٧ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٥٠٠٩:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
- ٢٤٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )“ ٤٨٨٤"(١٤٧ /٦ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٤٦) - ٢٩(١٣٦٥ /٣
ﺼﺘ ﻬ ﻢ
ﺤﺮِﻳﻘِﻬﺎ ،ﻭ ﻫ ﻢ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ﻦ ﺍﹾﻟﻴﻬﻮ ِﺩ ﻭِﻗ
ﺨﻠِﻴ ِﻬ ﻢ ﻭﺗ
ﻱ ﹶﺃ ﻣ ﺮ ِﺑ ﹶﻘ ﹾﻄ ِﻊ ﻧ ِ
ﺸﺪِﻳ ِﺪ ﺍﻟﺮﺍ ِﺀ ؛ ﹶﺃ
ﻕ« (ِ:ﺑﺘ
ﻀ ِﲑ ﻭ ﺣ ﺮ
ﺨ ﹶﻞ ﺑﻨِﻲ ﺍﻟﻨ ِ
ﹶﻗ ﹶﻄ ﻊ ﻧ
ﺼﺔِ،ﹶﺃ ِﻭ
ﻱ ِﻟ ﻬ ِﺬ ِﻩ ﺍﹾﻟ ِﻘ
ﻱ ) ﻭﹶﻟﻬﺎ(:ﹶﺃ
ﺸ ِﺮ ﻛﹶﺎﹾﻟﺒ ﻐ ِﻮ
ﺤ ﺴ ِﲑ ﺳﻮ ﺭ ِﺓ ﺍﹾﻟ
ﺴﻴ ِﺮ ﻛﹶﺎﹾﻟ ﻤﻮﺍﻫِﺐِ ،ﻭﻓِﻲ ﺗ ﹾﻔ ِ
ﺐ ﺍﻟ
ﺸﻬﻮ ﺭ ﹲﺓ ﻣ ﹾﺬﻛﹸﻮ ﺭ ﹲﺓ ﻓِﻲ ﹸﻛﺘ ِ ﻣ
ﺴﻦِ،ﹶﺃ ِﻭﺤﺻ ﺮﹸﻓ ﻪ ﻭ ﻋ ﺪ ﻣ ﻪ ِﺑﻨﺎ ًﺀ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻣ ﹾﺄﺧﻮ ﹲﺫ ِﻣ ﻦ ﺍﹾﻟ
ﺴﲔِ ،ﻭﻳﺠﻮ ﺯ
ﺸﺪِﻳ ِﺪ ﺍﻟ
ﺨﹶﻠ ِﺔ )ﻳﻘﹸﻮ ﹸﻝ ﺣﺴﺎ ﹸﻥ(ِ:ﺑﺘ
ﺍﹾﻟﺤﺎ ِﺩﹶﺛﺔِ،ﹶﺃ ﻭ ِﻟ ﻬ ِﺬ ِﻩ ﺍﻟﻨ
١٣٢
ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﻗﻮﻟﲔ:
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ:ﺇﻧﻪ ﻋﻨﺪﻣﺎ ﻗﻄﻊ ﳔﻞ ﺑﲏ ﺍﻟﻨﻀﲑ،ﻋﺎﺑﻪ ﻫﺆﻻﺀ،ﻭﺍﻤﻮﻩ ﺑﺄﻧﻪ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺴﺎﺩ
ﻭﻳﺄﺗﻴﻪ،ﻓﱰﻟﺖ ﺍﻵﻳﺔ.ﻋﻦ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﺭﻭﻣﺎ ﹶﻥ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻧ ﺰ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺑ ِﻬ ﻢ،ﻳ ﻌﻨِﻲ ِﺑﺒﻨِﻲ
ﺤﺮِﻳ ِﻖﺨ ِﻞ،ﻭﺍﻟﺘ ﺤﺼﻮ ِﻥ،ﹶﻓﹶﺄ ﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺑ ﹶﻘ ﹾﻄ ِﻊ ﺍﻟﻨ ﺼﻨﻮﺍ ِﻣﻨ ﻪ ﻓِﻲ ﺍﹾﻟ
ﺤ
ﻀ ِﲑ،ﺗ
ﺍﻟﻨ ِ
ﺻﻨ ﻌ ﻪ،ﹶﻓﻤﺎ ﺑﺎ ﹸﻝ ﹶﻗ ﹾﻄ ِﻊ
ﺖ ﺗﻨﻬﻰ ﻋ ِﻦ ﺍﹾﻟ ﹶﻔﺴﺎ ِﺩ ﻭﺗﻌِﻴﺒ ﻪ ﻋﻠﹶﻰ ﻣ ﻦ ﺤ ﻤ ﺪ،ﹶﻗ ﺪ ﹸﻛ ﻨ ﻓِﻴﻬﺎ،ﹶﻓﻨﺎ ﺩ ﻭ ﻩ:ﻳﺎ ﻣ
ﺤﺮِﻳ ِﻘﻬﺎ؟ ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ }ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ ﻗﹶﺎِﺋ ﻤ ﹰﺔ ﻋﻠﹶﻰ ﺨ ِﻞ ﻭﺗ ﺍﻟﻨ
٢٤٩
ﲔ{ ]ﺍﳊﺸﺮ[٥: ﻱ ﺍﹾﻟﻔﹶﺎ ِﺳ ِﻘ
ﺨ ِﺰ
ﹸﺃﺻﻮِﻟﻬﺎ ﹶﻓِﺒِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭِﻟﻴ
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ:ﺇﻥ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻗﻄﻊ ﺍﻟﻨﺨﻞ،ﻭﺑﻌﻀﻬﻢ ﺗﻮﻗﻒ،ﻭﺭﺃﻯ ﺃﻧﻪ ﻻ ﻳﺴﻮﻍ
ﺍﻟﻘﻄﻊ،ﻷﻧﻪ ﻣﻐﻨﻢ ﻟﻠﻤﺴﻠﻤﲔ،ﻓﱰﻟﺖ ﺍﻵﻳﺔ ﻣﺒﻴﺤﺔ ﻓﻌﻞ ﺍﻟﻘﺎﻃﻌﲔ،ﻭﺗﻮﻗﻒ ﺍﻟﻜﺎﺭﻫﲔ.
ﺵ
ﻀ ﺮﻡ،ﻋﺎ
ﺨ
ﺻﺤﺎِﺑ ﻲ ﻣ
ﺖ ﺑ ِﻦ ﺍﹾﻟ ﻤﻨ ِﺬ ِﺭ ﺍﺑ ِﻦ ﺣﺮﺍ ٍﻡ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭﻱ،ﺷﺎ ِﻋ ﺮ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،- -
ﺴﻦ ،ﻭ ﻫ ﻮ ﺍﺑ ﻦ ﺛﹶﺎِﺑ ِ
ﺤﺲ،ﻭﺍﹾﻟﹶﺄ ﻭ ﹸﻝ ﹶﺃ ﺣ
ﺍﹾﻟ ِ
ﺠﺘ ِﻤﻌﺎ ِﻟ ﻐﻴ ِﺮ ِﻫ ﻢ .ﹶﻛﺬﹶﺍ ﻓِﻲ ﺣﺎ ِﺷﻴ ِﺔ ﻚ ﻣ ﻑ ﹶﺫِﻟ ﺸﺮِﻳ ﻦ ﺳﻨﺔﹰ ،ﻭﻟﹶﺎ ﻳ ﻌ ﺮ
ﻫ ﻮ ﹶﺃﺑﻮ ﻩ ﻭ ﺟ ﺪ ﻩ ﻭ ﺟ ﺪ ﺃﹶﺑِﻴ ِﻪ ﹸﻛ ﱡﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬ ﻢ ﻣِﺎﹶﺋ ﹰﺔ ﻭ ِﻋ
ﻀ ﻢ ﺍﻟﻠﱠﺎ ِﻡ ﻭ ﻫ ﻤ ﺰ ٍﺓ ﻣ ﹾﻔﺘﻮ ﺣ ٍﺔ ﻭﻫﺎ ﹶﻥ
ﻱ ِﺑ
ﲔ ﺟ ﻤ ِﻊ ﺳﺮﻯ ،ﻭﺑﻨﻮ ﹸﻟ ﺆ ﺴ ِ
ﻱ(ِ:ﺑ ﹶﻔﺘ ِﺢ ﺍﻟ
ﻱ ﺳ ﻬ ﹶﻞ ) ﻋﻠﹶﻰ ﺳﺮﺍ ِﺓ ﺑﻨِﻲ ﹸﻟ ﺆ ﺱ ) ﻭﻫﺎ ﹶﻥ(:ﹶﺃ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ
ﻕ
ﺤﺮﻭ
ﻱ ﻣ
ﺶ ﻭ ﺭ ﺅﺳﺎ ﺅ ﻫ ﻢ ) ﺣﺮِﻳ ﻖ(:ﹶﺃ
ﻑ ﹸﻗ ﺮﻳ ٍ
ﻱ:ﹶﺃ ﺷﺮﺍ ﺸ ﺪ ﺩ ٍﺓ ؛ ﹶﺃ
ﺴﺘ ِﻄ ﲑ ﻭﻳﺒ ﺪ ﹸﻝ ﻭﻳﺎ ٍﺀ ﻣ
ﻱ ﺣﺮِﻳ ﻖ ﺑِﺎﹾﻟﺒ ﻮﻳ ﺮ ِﺓ ﻣ
ﻋﻠﹶﻰ ﺳﺮﺍ ِﺓ ﺑﻨِﻲ ﹸﻟ ﺆ
ﺸ ﺮ.
ﻱ ﻣﻨﺘ ِﺤﺮِﻳ ٍﻖ ؛ ﹶﺃ ﺻ ﹶﻔ ﹲﺔ ِﻟ
ﺴﺘ ِﻄ ﲑ(ِ :
ﻀ ِﲑ ) ﻣ
ﺨ ٍﻞ ِﻟﺒﻨِﻲ ﺍﻟﻨ ِ ﺿ ﻊ ﻧ ﻓﹶﺎ ِﻋ ﹸﻞ ﻫﺎ ﹶﻥ )ﺑِﺎﹾﻟﺒ ﻮﻳ ﺮ ِﺓ(ِ:ﺑﻀ ﻢ ﺍﹾﻟ ﻤ ﻮ ﺣ ﺪ ِﺓ ﻣ ﻮ ِ
ﻱ ﺷ ﻲ ٍﺀ ﻱ:ﹶﺃ ﻱ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳ ﹸﺔ }ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ{ ]ﺍﳊﺸﺮ:[٥:ﹶﺃ ﺖ(:ﹶﺃ ﺤﺮِﻳ ِﻖ )ﻧ ﺰﹶﻟ
ﻱ ﻓِﻴﻤﺎ ﹸﺫ ِﻛ ﺮ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﹾﻄ ِﻊ ﻭﺍﻟﺘ
ﻚ(:ﹶﺃ ) ﻭﻓِﻲ ﹶﺫِﻟ
ﺴ ﺮ ﺑِﺎﻟﱠﻠﻴﻨ ِﺔ }ﻗﹶﺎِﺋ ﻤ ﹰﺔ ﻋﻠﹶﻰ ﹸﺃﺻﻮِﻟﻬﺎ{ ]ﺍﳊﺸﺮ[٥: ﻀ ِﻤ ﲑ ِﻟﻤﺎ ﻭﺗ ﹾﺄﻧِﻴﹸﺜ ﻪ ؛ ِﻟﹶﺄﻧ ﻪ ﻣ ﹶﻔ
ﺨﹶﻠ ٍﺔ }ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ{ ]ﺍﳊﺸﺮ:[٥:ﺍﻟ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻧ
ﻱﺨ ِﺰ ﺤ ﹾﻜ ﻤﺔِ ،ﻭﺗﻤﺎ ﻡ ﺍﻟﹾﺂﻳ ِﺔ }:ﻭِﻟﻴ
ﺤ ِﺔ ﻭﺍﹾﻟ ِ
ﺼﹶﻠ
ﻱ ﹶﻓِﺒﹶﺄ ﻣ ِﺮ ِﻩ ﻭ ﺣ ﹾﻜ ِﻤ ِﻪ ﺍﹾﻟ ﻤ ﹾﻘﺘﻀِﻲ ِﻟ ﹾﻠ ﻤ ﻱ ﹶﻟ ﻢ ﺗ ﹾﻘ ﹶﻄﻌﻮﻫﺎ }ﹶﻓِﺒِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ{ ]ﺍﳊﺸﺮ:[٥:ﹶﺃ ؛ ﹶﺃ
ﻱ ﹶﺃﻧ ﻪ ﻋﹶﻠﻴ ِﻪ
ﺴ ِﻘ ِﻬ ﻢ ِﺑﻤﺎ ﹶﻇﻨ ﻬ ﻢ ﻓِﻴﻪِ ،ﻭ ﺭ ِﻭ
ﺠ ِﺰﻳ ﻬ ﻢ ﻋﻠﹶﻰ ِﻓ ﻱ ﻭﹶﻓ ﻌ ﹾﻠﺘﻢ،ﹶﺃ ﻭ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻓِﻲ ﺍﹾﻟ ﹶﻘ ﹾﻄ ِﻊ ِﺑ ِﻬ ﻢ ِﻟﻴ
ﲔ{ ]ﺍﳊﺸﺮ [٥:ﹶﺃ ﺍﹾﻟﻔﹶﺎ ِﺳ ِﻘ
ﺤﺮِﻳ ِﻘﻬﺎ؟ ﺨ ِﻞ ﻭﺗ ﺽ ﹶﻓﻤﺎ ﺑﺎ ﹸﻝ ﹶﻗ ﹾﻄ ِﻊ ﺍﻟﻨ ﺖ ﺗﻨﻬﻰ ﻋ ِﻦ ﺍﹾﻟ ﹶﻔﺴﺎ ِﺩ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺤ ﻤ ﺪ! ﹶﻗ ﺪ ﹸﻛﻨ ﺴﻠﹶﺎ ﻡ ﹶﻟﻤﺎ ﹶﺃ ﻣ ﺮ ِﺑ ﹶﻘ ﹾﻄ ِﻊ ﻧﺨِﻴِﻠ ِﻬ ﻢ ﻗﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﻣ
ﺍﻟ
ﻱ:ﺍﻟﻠﱢﻴﻨ ﹸﺔ
ﻱ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ ﺖ ﻭﺍ ﺳﺘ ﺪ ﱠﻝ ِﺑ ِﻪ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ﻫ ﺪ ِﻡ ِﺩﻳﺎ ِﺭ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭﹶﻗ ﹾﻄ ِﻊ ﹶﺃ ﺷﺠﺎ ِﺭ ِﻫ ﻢ ِﺯﻳﺎ ﺩ ﹰﺓ ِﻟ ﻐﻴ ِﻈ ِﻬ ﻢ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﹾﻟﺒﻴﻀﺎ ِﻭ ﹶﻓﻨ ﺰﹶﻟ
ﺨﻞِ ،ﻭﻗِﻴ ﹶﻞ :ﹸﻛ ﱠﻞ ﺍﹾﻟﹶﺄ ﺷﺠﺎﺭِ ،ﻭﻗِﻴ ﹶﻞ ِﺇ ﱠﻥ ﺨﻞِ ،ﻭﻗِﻴ ﹶﻞ :ﹸﻛ ﱠﻞ ﺍﻟﻨ ﺠ ﻮﺓﹶ ،ﻭﻗِﻴ ﹶﻞِ :ﻛﺮﺍ ﻡ ﺍﻟﻨ
ﻉ ﺍﻟﺘ ﻤ ِﺮ ﹸﻛﱡﻠﻬﺎ ِﺇﻟﱠﺎ ﺍﹾﻟ ﻌ
ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮ ﺭ ﹸﺓ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ِﻫ ﻲ ﺃﹶﻧﻮﺍ
ﺠ ﻤﻬﻮﺭ ،ﻭﻗِﻴ ﹶﻞ:ﻟﹶﺎ ﻳﺠﻮ ﺯ .ﻗﹶﺎ ﹶﻝ ﺠ ِﺮ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭِﺇ ﺣﺮﺍِﻗﻪِ ،ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﺸﺮﻭ ﹶﻥ ﻧ ﻮﻋﺎ ،ﻭﻓِﻴ ِﻪ ﺟﻮﺍ ﺯ ﹶﻗ ﹾﻄ ِﻊ ﺷ ﺨ ِﻞ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻣِﺎﹶﺋ ﹲﺔ ﻭ ِﻋ
ﻉ ﻧ
ﹶﺃﻧﻮﺍ
ﺼ ﹸﻞ ﹶﺫِﻟﻚ،ﹶﻓﻴ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ ﻣﺎ ﻳ ﻤ ﱢﻜﻨ ﻬ ﻢ ِﻣ ﻦ
ﺤ ﻚ ﻳ ﺴ ﺮ ﺷ ﻮ ﹶﻛِﺘ ِﻬﻢ ،ﻭِﺑ ﹶﺬِﻟ ﺖ ﹶﺃ ﻋﺪﺍ ِﺀ ﺍﻟﱠﻠ ِﻪ ﻭ ﹶﻛ
ﻚ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ﹶﻛﺒ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ:ﻳﺠﻮ ﺯ ﹶﺫِﻟ
ﺐ ﻋﻠﹶﻰ ﺍﻟ ﱠﻈ ﻦ ﹶﺃﻧ ﻬ ﻢ ﻣ ﹾﺄﺧﻮ ﹸﺫﻭ ﹶﻥ ِﺑ ﻐﻴ ِﺮ ﹶﺫِﻟﻚ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﻟﻈﱠﺎ ِﻫ ﺮ
ﻉ ﹶﻟ ِﻜ ﻦ ﻫﺬﹶﺍ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳ ﻐِﻠ ﺤﺮِﻳ ِﻖ ﻭﹶﻗﻄﹾ ِﻊ ﺍﹾﻟﹶﺄ ﺷﺠﺎﺭِ ،ﻭِﺇ ﹾﻓﺴﺎ ِﺩ ﺍﻟ ﺰ ﺭ ِ ﺍﻟﺘ
ﺤ ﱢﻞ ﺍﹾﻟﺤﺎ ﺟ ِﺔ ﻭﻣﺎ ﹸﺃﺑِﻴ ﺢ ِﺇﻟﱠﺎ ﹶﻟﻬﺎ.ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﻚ ؛ ِﻟﹶﺄﻧ ﻪ ِﺇ ﹾﻓﺴﺎ ﺩ ﻓِﻲ ﹶﻏﻴ ِﺮ ﻣ
ﹶﺃﻧ ﻬ ﻢ ﻣ ﻐﻠﹸﻮﺑﻮ ﹶﻥ ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻔﺘ ﺢ ﺑﺎ ٍﺩ ﹸﻛ ِﺮ ﻩ ﹶﺫِﻟ
ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٣٧ /٦
- ٢٤٩ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ ) (٥١٠ /٢٢ﺻﺤﻴﺢ ﻣﺮﺳﻞ
١٣٣
ﻱ ِﻟﻴ ِﻌ ﹶﻈ ﻬ ﻢ،ﹶﻓ ﹶﻘ ﹶﻄ ﻊ
ﻓ ﻌ ﻦ ﹶﻗﺘﺎ ﺩ ﹶﺓ،ﹶﻗ ﻮﹸﻟ ﻪ}:ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ{ ]ﺍﳊﺸﺮ [٥:ﺍﻟﹾﺂﻳ ﹸﺔ،ﹶﺃ
ﺖ ﺍﹾﻟﻴﻬﻮ ﺩ:ﺁﻟﱠﻠ ﻪ ﹶﺃ ِﺫ ﹶﻥ
ﻚ ﺁ ﺧﺮﻭ ﹶﻥ ﹶﻛﺮﺍ ِﻫﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ِﺇ ﹾﻓﺴﺎﺩﺍ،ﹶﻓﻘﹶﺎﹶﻟ ِ
ﺴ
ﺨ ﹶﻞ ،ﻭﹶﺃ ﻣ
ﺴِﻠﻤﻮ ﹶﻥ ﻳ ﻮ ﻣِﺌ ٍﺬ ﺍﻟﻨ
ﺍﹾﻟ ﻤ
ﹶﻟ ﹸﻜ ﻢ ِﻓﻲ ﺍﹾﻟ ﹶﻔﺴﺎﺩِ؟ ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ }ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ{ ]ﺍﳊﺸﺮ[٥:
ﻭ ﻋ ﻦ ﻣﺠﺎ ِﻫ ٍﺪ،ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ}:ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ ﻗﹶﺎِﺋ ﻤ ﹰﺔ ﻋﻠﹶﻰ ﹸﺃﺻﻮِﻟﻬﺎ{ ]ﺍﳊﺸﺮ[٥:
ﲔ ،ﻭﻧ ﺰ ﹶﻝﺴِﻠ ِﻤ ﺨ ِﻞ ،ﻭﻗﹶﺎﻟﹸﻮﺍِ:ﺇﻧﻤﺎ ِﻫ ﻲ ﻣﻐﺎِﻧ ﻢ ﺍﹾﻟ ﻤ ﺾ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﺑ ﻌﻀﺎ ﻋ ﻦ ﹶﻗ ﹾﻄ ِﻊ ﺍﻟﻨ ﻗﹶﺎ ﹶﻝ:ﻧﻬﻰ ﺑ ﻌ
ﺤﻠِﻴ ِﻞ ﻣ ﻦ ﹶﻗ ﹶﻄ ﻌ ﻪ ِﻣ ﻦ ﺍﹾﻟِﺈ ﹾﺛ ِﻢ ،ﻭِﺇﻧﻤﺎ ﹶﻗ ﹾﻄ ﻌ ﻪ ﻭﺗ ﺮ ﹸﻛ ﻪ ِﺑِﺈ ﹾﺫِﻧ ِﻪ"
ﺼﺪِﻳ ِﻖ ﻣ ﻦ ﻧﻬﻰ ﻋ ﻦ ﹶﻗ ﹾﻄ ِﻌ ِﻪ ،ﻭﺗ
ﺍﹾﻟ ﹸﻘﺮﺁ ﹸﻥ ِﺑﺘ
ﺖ }ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻚ ﻧ ﺰﹶﻟ ﻀ ِﲑ ،ﻭﻓِﻲ ﹶﺫِﻟ ﺨ ﹶﻞ ﺑﻨِﻲ ﺍﻟﻨ ِ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ،ﻗﹶﺎ ﹶﻝ:ﹶﻗ ﹶﻄ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻧ
ﺖ:ﻚ ﻳﻘﹸﻮ ﹸﻝ ﺣﺴﺎ ﹸﻥ ﺑ ﻦ ﺛﹶﺎِﺑ ٍ ﻟِﻴﻨ ٍﺔ{ ]ﺍﳊﺸﺮ [٥:ﺍﻟﹾﺂﻳ ﹸﺔ .ﻭﻓِﻲ ﹶﺫِﻟ
٢٥٠
ﺴﺘ ِﻄ ﲑ
ﻱ ...ﺣﺮِﻳ ﻖ ﺑِﺎﹾﻟﺒ ﻮﻳ ﺮ ِﺓ ﻣ
ﻭﻫﺎ ﹶﻥ ﻋﻠﹶﻰ ﺳﺮﺍ ِﺓ ﺑﻨِﻲ ﹸﻟ ﺆ
ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺈﺑﺎﺣﺔ ﺫﻟﻚ ﺍﻷﺣﻨﺎﻑ،ﻭﺍﳌﺎﻟﻜﻴﻮﻥ -ﰲ ﻗﻮﻝ -ﻭﺍﻟﺸﺎﻓﻌﻴﺔ،ﻭﺃﺩﻟﺘﻬﻢ ﻭﺍﺿﺤﺔ
ﻓﻴﻤﺎ ﺗﻘﺪﻡ.
ﺨ ﺮﺑﻮﺍ ﺍﹾﻟﺒﻨﻴﺎ ﹶﻥ
ﺤ ﺮﻗﹸﻮﺍ ﺣﺼﻮﻧ ﻬ ﻢ ﻭﻳ ﻐ ِﺮﻗﹸﻮﻫﺎ ﻭﻳ
ﺱ ِﺑﹶﺄ ﹾﻥ ﻳ ﻗﺎﻝ ﺍﻟﺴﺮﺧﺴﻲ ﺭﲪﻪ ﺍﷲ ”:ﻭﻟﹶﺎ ﺑ ﹾﺄ
ﺚ ﹶﺃِﺑﻲ ﺤﺪِﻳ ِ ﻚ ﹸﻛﱠﻠ ﻪ ِﻟ
ﻭﻳ ﹾﻘ ﹶﻄﻌﻮﺍ ﺍﹾﻟﹶﺄ ﺷﺠﺎ ﺭ ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ -ﻳ ﹾﻜ ﺮ ﻩ ﹶﺫِﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ :-ﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄﻌﻮﺍ ﺻﻴ ِﺔ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ -ﺭ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﻓِﻲ ﻭ ِ ﺑ ﹾﻜ ٍﺮ -ﺭ ِ
ﺴ ﺪ
ﺽ ِﻟﻴ ﹾﻔ ِﺿ ﺮﻋﺎ ﻭِﻟ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ } ﻭِﺇﺫﹶﺍ ﺗ ﻮﻟﱠﻰ ﺳﻌﻰ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِﺴﺪﻭﺍ ﺨ ﺮﺑﻮﺍ ﻭﻟﹶﺎ ﺗ ﹾﻔ ِ
ﺠﺮﺍ ﻭﻟﹶﺎ ﺗ
ﺷ
ﺴﻴ ِﺮ
ﺤ ﻤ ﺪ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ -ﻓِﻲ ﺍﻟ ﻓِﻴﻬﺎ{ ]ﺍﻟﺒﻘﺮﺓ [٢٠٥:ﺍﻟﹾﺂﻳ ﹸﺔ ﻭﺗ ﹾﺄﻭِﻳ ﹸﻞ ﻫﺬﹶﺍ ﻣﺎ ﹶﺫ ﹶﻛ ﺮ ﻩ ﻣ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺧﺒ ﺮ ﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ - -ﺑﹶﺄ ﱠﻥ ﺍﻟﺸﺎ ﻡ ﺗ ﹾﻔﺘ ﺢ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ »ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ -ﺭ ِ
ﺼ ﺮ« ﹶﻓ ﹶﻘ ﺪ ﹶﺃﺷﺎ ﺭ ﹶﺃﺑﻮ
ﺴﺮﻯ ﻭﹶﻗﻴ
ﻱ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﻳ ﻮﻣﺎ:ﺇﻧ ﹸﻜ ﻢ ﺳﺘ ﹾﻈ ﻬﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﹸﻛﻨﻮ ِﺯ ِﻛ
ﹶﻟ ﻪ ﻋﻠﹶﻰ ﻣﺎ ﺭ ِﻭ
ﺻ ﺮ ﹸﻛ ﻢ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭ ﻣ ﻤ ﱢﻜ ﻦ
ﺚ ﻗﹶﺎ ﹶﻝ :ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻧﺎ ِ
ﺻﻴِﺘ ِﻪ ﺣﻴ ﹸ
ﻚ ﻓِﻲ ﻭ ِ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﺇﻟﹶﻰ ﹶﺫِﻟ ﺑ ﹾﻜ ٍﺮ -ﺭ ِ
ﻚ ﺨﺬﹸﻭﺍ ﻓِﻴﻬﺎ ﻣﺴﺎ ِﺟ ﺪ ﹶﻓﻠﹶﺎ ﻳ ﻌﹶﻠ ﻢ ﺍﻟﱠﻠ ﻪ ِﻣﻨ ﹸﻜ ﻢ ﹶﺃﻧ ﹸﻜﻢ ﺗ ﹾﺄﺗﻮﻧﻬﺎ ﺗﹶﻠ ﻬﻴﺎ ﹶﻓﹶﻠﻤﺎ ﻋِﻠ ﻢ ﹶﺃ ﹾﻥ ﹶﺫِﻟ ﹶﻟ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗﺘ ِ
ﺐ ِﻟ ﻬﺬﹶﺍ.
ﺨﺮِﻳ ﲔ ﹶﻛ ِﺮ ﻩ ﺍﹾﻟ ﹶﻘ ﹾﻄ ﻊ ﻭﺍﻟﺘ
ﺴِﻠ ِﻤ ﺙ ِﻟ ﹾﻠ ﻤ
ﹸﻛﱠﻠ ﻪ ِﻣﲑﺍ ﹲ
ﻱ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ -ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ » - -ﹶﺃ ﻣ ﺮ ﹸﺛ ﻢ ﺍﻟ ﺪﻟِﻴ ﹸﻞ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ِﻩ ﻣﺎ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﻟ ﺰ ﻫ ِﺮ
ﻚ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣﺘﻰ ﻧﺎ ﺩ ﻭ ﻩ ﻣﺎ ﹸﻛﻨﺖ ﺗ ﺮﺿﻰ ﺑِﺎﹾﻟ ﹶﻔﺴﺎ ِﺩ ﻳﺎ ﹶﺃﺑﺎ
ﺸ ﻖ ﹶﺫِﻟ
ﻀ ِﲑ ﹶﻓ
ِﺑ ﹶﻘ ﹾﻄ ِﻊ ﻧﺨِﻴ ِﻞ ﺑﻨِﻲ ﺍﻟﻨ ِ
- ٢٥٠ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ ) (٥١١ /٢٢ﺻﺤﻴﺢ ﻣﺮﺳﻞ ﻭﺍﻵﺧﲑ ﺻﺤﻴﺢ
١٣٤
ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﹶﻓﻤﺎ ﺑﺎ ﹸﻝ ﺍﻟﻨﺨِﻴ ِﻞ ﺗ ﹾﻘ ﹶﻄ ﻊ ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ }ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ ﻗﹶﺎِﺋ ﻤ ﹰﺔ
ﺴﺮﻭ ﹶﻥ » ﻭﹶﺃ ﻣ ﺮ
ﺨﹶﻠ ﹸﺔ ﺍﹾﻟ ﹶﻜ ِﺮ ﳝ ﹸﺔ ﻓِﻴﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﹾﻟ ﻤ ﹶﻔ
ﻋﻠﹶﻰ ﹸﺃﺻﻮِﻟﻬﺎ{ ]ﺍﳊﺸﺮ « [٥:ﺍﻟﹾﺂﻳ ﹸﺔ ﻭﺍﻟﻠﱢﻴﻨ ﹸﺔ ﺍﻟﻨ
ﺲ ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﹶﻟﻰ ﻭ ﻋ ﺪ ﻟﹶﻚ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﺃﹶﻟﻴ ﺨﻴﺒ ﺮ ﺣﺘﻰ ﹶﺃﺗﺎ ﻩ ﻋ ﻤ ﺮ -ﺭ ِ
ِﺑ ﹶﻘ ﹾﻄ ِﻊ ﺍﻟﻨﺨِﻴ ِﻞ ِﺑ
ﻚ« » ﻭﹶﻟﻤﺎ ﻒ ﻋ ﻦ ﹶﺫِﻟ ﺻﺤﺎﺑِﻚ ﹶﻓﹶﺄ ﻣ ﺮ ﺑِﺎﹾﻟ ﹶﻜ ﺧﻴﺒ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺇﺫﹰﺍ ﺗ ﹾﻘ ﹶﻄ ﻊ ﻧﺨِﻴﻠﹶﻚ ﻭﻧﺨِﻴ ﹶﻞ ﹶﺃ
ﺤﺒﹶﻠ ﹸﺔ ﹶﻟﺎ
ﻚ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭ ﺟ ﻌﻠﹸﻮﺍ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺍﹾﻟ ﺻ ﺮ ﹶﺛﻘِﻴﻔﹰﺎ ﹶﺃ ﻣ ﺮ ِﺑ ﹶﻘ ﹾﻄ ِﻊ ﺍﻟﻨﺨِﻴ ِﻞ ﻭﺍﹾﻟ ﹸﻜﺮﻭ ِﻡ ﺣﺘﻰ ﺷ ﻖ ﹶﺫﻟِ
ﺣﺎ
ﻚ ﻭﹶﺃ ﱠﻥ ﻓِﻴ ِﻪ ﺶ ﺑ ﻌ ﺪ ﻫﺬﹶﺍ« ﹶﻓﻔِﻲ ﻫﺬﹶﺍ ﺑﻴﺎ ﹸﻥ ﹶﺃﻧ ﻬ ﻢ ﻳ ﹶﺬﻟﱡﻮ ﹶﻥ ِﺑ ﹶﺬِﻟ
ﺸﺮِﻳ ﻦ ﺳﻨ ﹰﺔ ﹶﻓﻠﹶﺎ ﻋﻴ ﺤ ِﻤ ﹸﻞ ﺇﻟﱠﺎ ﺑ ﻌ ﺪ ِﻋ
ﺗ
ﻆ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ{ ﻚ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ } ﻭﻟﹶﺎ ﻳ ﹶﻄﺌﹸﻮ ﹶﻥ ﻣ ﻮ ِﻃﺌﹰﺎ ﻳﻐِﻴ ﹸ ﹶﻛﺒﺘﺎ ﻭ ﹶﻏﻴﻈﹰﺎ ﹶﻟ ﻬ ﻢ ﻭﹶﻗ ﺪ ﹸﺃ ِﻣ ﺮﻧﺎ ِﺑ ﹶﺬِﻟ
ﻑﺼ ﺮ ﻋ ﻮ ِ ﻒ ﺑﺪﺍ ﹶﻟ ﻪ ﹶﻗ
ﺱ ﻳﺮِﻳ ﺪ ﺍﻟﻄﱠﺎِﺋ ]ﺍﻟﺘﻮﺑﺔ » [١٢٠:ﻭﹶﻟﻤﺎ ﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ - -ﻣ ﻦ ﹶﺃ ﻭﻃﹶﺎ ٍ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ - ﺖ -ﺭ ِ ﻕ« ﻭﻓِﻴ ِﻪ ﻳﻘﹸﻮ ﹸﻝ ﺣﺴﺎ ﹸﻥ ﺑ ﻦ ﺛﹶﺎِﺑ ٍ ﺤ ﺮ ﻱ ﹶﻓﹶﺄ ﻣ ﺮ ِﺑﹶﺄ ﹾﻥ ﻳ
ﻀ ِﺮ
ﻚ ﺍﻟﻨ
ﺑ ِﻦ ﻣﺎِﻟ ٍ
ﺴﺘ ِﻄ ﲑ
ﻱ ...ﺣﺮِﻳ ﻖ ﺑِﺎﹾﻟﺒ ﻮﻳ ﺮ ِﺓ ﻣ ﻭﻫﺎ ﹶﻥ ﻋﻠﹶﻰ ﺳﺮﺍ ِﺓ ﺑﻨِﻲ ﹸﻟ ﺆ
ﺴ ﻦ ﺑ ﻦ ِﺯﻳﺎ ٍﺩ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ - ﺤ ﻚ ﹸﻛﱢﻠ ِﻪ ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻓ ﻬ ِﺬ ِﻩ ﺍﻟﹾﺂﺛﹶﺎ ﺭ ﺗ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ﹶﺫِﻟ
ﺤ ﱡﻞﻚ ﹶﻓﻠﹶﺎ ﻳ ِ ﺴِﻠ ﻢ ﹶﻓﹶﺄﻣﺎ ﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳ ﻌﹶﻠ ﻢ ﹶﺫِﻟ ﺼ ِﻦ ﹶﺃ ِﺳ ﲑ ﻣ ﺤ ﻚ ﺍﹾﻟ ِ ﺲ ﻓِﻲ ﹶﺫِﻟ ﻳﻘﹸﻮ ﹸﻝ :ﻫﺬﹶﺍ ﺇﺫﹶﺍ ﻋِﻠ ﻢ ﹶﺃﻧ ﻪ ﹶﻟﻴ
ﺡ ﻭﺍﹾﻟﹶﺄ ﺧ ﹸﺬ ِﺑﻤﺎ
ﺤﺮِﻳ ﻖ ﺣﺼﻮِﻧ ِﻬ ﻢ ﻣﺒﺎ ﺴِﻠ ِﻢ ﹶﻓ ﺮﺽ ﻭﺗ ﺤ ﺮ ﺯ ﻋ ﻦ ﹶﻗﺘ ِﻞ ﺍﹾﻟ ﻤ ﺤﺮِﻳ ﻖ ﻭﺍﻟﺘ ﻐﺮِﻳ ﻖ ِﻟﹶﺄ ﱠﻥ ﺍﻟﺘ ﺍﻟﺘ
ﲔ ﻭﺍﻟ ﱡﻈﻬﻮ ﺭ ﺸ ِﺮ ِﻛ
ﻚ ﻳﺘ ﻌ ﱠﺬ ﺭ ﻋﹶﻠﻴ ِﻬ ﻢ ِﻗﺘﺎ ﹸﻝ ﺍﹾﻟ ﻤ
ﺽ ﹶﺃ ﻭﻟﹶﻰ ﻭﹶﻟ ِﻜﻨﺎ ﻧﻘﹸﻮ ﹸﻝ:ﹶﻟ ﻮ ﻣﻨ ﻌﻨﺎ ﻫ ﻢ ِﻣ ﻦ ﹶﺫِﻟ ﻫ ﻮ ﺍﹾﻟ ﹶﻔ ﺮ
ﺤ ﱡﻞ ﹶﻗﺘ ﹸﻞ ﺍﻟﻨﺴﺎ ِﺀ ﺤ ﱡﻞ ﹶﻗ ﺘ ﹸﻞ ﺍﹾﻟﹶﺄ ِﺳ ِﲑ ﻟﹶﺎ ﻳ ِ ﺨﻠﹸﻮ ﻋ ﻦ ﹶﺃ ِﺳ ٍﲑ ﻭ ﹶﻛﻤﺎ ﻟﹶﺎ ﻳ ِ ﺤﺼﻮ ﹸﻥ ﹶﻗﱠﻠﻤﺎ ﺗ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﺍﹾﻟ
ﻚ
ﻚ ﻟﹶﺎ ﻳ ﻤﺘِﻨ ﻊ ﹶﺫِﻟ ﺤﺮِﻳ ﻖ ﺣﺼﻮِﻧ ِﻬ ﻢ ِﺑ ﹶﻜ ﻮ ِﻥ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﹾﻟ ِﻮﹾﻟﺪﺍ ِﻥ ِﻓﻴﻬﺎ ﹶﻓ ﹶﻜ ﹶﺬِﻟ ﻭﺍﹾﻟ ِﻮﹾﻟﺪﺍ ِﻥ ﹸﺛ ﻢ ﻟﹶﺎ ﻳ ﻤﺘِﻨ ﻊ ﺗ
ﻚ ِﻟﹶﺄﻧ ﻬ ﻢ ﹶﻟ ﻮ ﹶﻗ ﺪﺭﻭﺍ ﻋﻠﹶﻰ ﺍﻟﺘ ﻤﻴِﻴ ِﺰ ِﻓ ﻌﻠﹰﺎ
ﲔ ِﺑ ﹶﺬِﻟ ﺸ ِﺮ ِﻛ ﺼﺪﻭ ﹶﻥ ﺍﹾﻟ ﻤ ِﺑ ﹶﻜ ﻮ ِﻥ ﺍﹾﻟﹶﺄ ِﺳ ِﲑ ﻓِﻴﻬﺎ ﻭﹶﻟ ِﻜﻨ ﻬ ﻢ ﻳ ﹾﻘ ِ
ﻚ.٢٥١". ﻚ ﺇﺫﹶﺍ ﹶﻗ ﺪﺭﻭﺍ ﻋﻠﹶﻰ ﺍﻟﺘ ﻤﻴِﻴ ِﺰ ﺑِﺎﻟﻨﻴ ِﺔ ﻳ ﹾﻠ ﺰ ﻣ ﻬ ﻢ ﹶﺫِﻟ ﻚ ﹶﻓ ﹶﻜ ﹶﺬِﻟ ﹶﻟ ِﺰ ﻣ ﻬ ﻢ ﹶﺫِﻟ
ﻉ ﻓِﻲ ﺠ ِﺮ ِﻫ ﻢ ِﻟﺤﺎ ﺟ ِﺔ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﻭﺍﻟ ﱠﻈ ﹶﻔ ِﺮ ِﺑ ِﻬ ﻢ( ِﻟﻠِﺎﺗﺒﺎ ِ
ﻑ ِﺑﻨﺎِﺋ ِﻬ ﻢ ﻭ ﺷ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ )”:ﻭﻳﺠﻮ ﺯ ﺇﺗﻠﹶﺎ
ﺸﻴﺨﺎ ِﻥ ﻭﻓِﻲ ﹸﻛﺮﻭ ِﻡ ﹶﺃ ﻫ ِﻞ ﺸ ِﺮ ﹶﻟﻤﺎ ﺯ ﻋﻤﻮﻩ ﹶﻓﺴﺎﺩﺍ ﺭﻭﺍ ﻩ ﺍﻟ ﺤ ﺨ ِﻞ ﺑﻨِﻲ ﺍﻟﻨﻀِ ِﲑ ﺍﻟﻨﺎ ِﺯ ِﻝ ﻓِﻴ ِﻪ ﹶﺃ ﻭ ِﻝ ﺍﹾﻟ
ﻧ
ﻒ ﺍﻟ ﱠﻈ ﹶﻔ ﺮ ﻋﹶﻠﻴ ِﻪ ).ﻭ ﹶﻛﺬﹶﺍ( ﻳﺠﻮ ﺯ ﻚ ﺇﺫﹶﺍ ﺗ ﻮﱠﻗ ﺐ ﺟ ﻤ ﻊ ﹶﺫِﻟ ﺍﻟﻄﱠﺎﺋِﻒ ﺭﻭﺍ ﻩ ﺍﹾﻟﺒﻴ ﻬ ِﻘ ﻲ ﻭﹶﺃﻭ ﺟ
ﻱ ﹸﻇ ﻦ ﺣﺼﻮﹸﻟﻬﺎ ﺿﻌﺎﻓﹰﺎ ﹶﻟ ﻬ ﻢ ).ﹶﻓِﺈ ﹾﻥ ﺭ ِﺟ ﻲ( ﹶﺃ ﺝ ﺣﺼﻮﹸﻟﻬﺎ ﹶﻟﻨﺎ( ﺇﻏﹶﺎ ﹶﻇ ﹰﺔ ﻭِﺇ ﺇﺗﻠﹶﺎﹸﻓﻬﺎ).ﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﺮ
ﺤﺘ ﺮ ِﻡ
ﺤﻴﻮﺍ ِﻥ( ﺍﹾﻟ ﻤ
ﻑ ﺍﹾﻟ
ﺤ ﺮ ﻡ ﺇﺗﻠﹶﺎ
ﲔ ).ﻭﻳ
ﺤ ﻖ ﺍﹾﻟﻐﺎِﻧ ِﻤ
ﺏ ﺍﻟﺘ ﺮ ﻙ( ﻭ ﹸﻛ ِﺮ ﻩ ﺍﹾﻟ ِﻔ ﻌ ﹸﻞ ِﺣ ﹾﻔﻈﹰﺎ ِﻟ
ﹶﻟﻨﺎ).ﻧ ِﺪ
- ٢٥١ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )(٣١ /١٠
١٣٥
ﺸ ِﻪ
ﺤ ﺮ ﻣ ِﺔ ﺭﻭ ِﺣ ِﻪ ﻭ ِﻣ ﻦ ﺛﹶ ﻢ ﻣِﻨ ﻊ ﻣﺎِﻟ ﹸﻜ ﻪ ِﻣ ﻦ ﺇﺟﺎ ﻋِﺘ ِﻪ ﻭﺗ ﻌﻄِﻴ ِ
ِﺑ ﻐﻴ ِﺮ ﹶﺫﺑ ٍﺢ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻛﹸﻠ ﻪ ِﺭﻋﺎﻳ ﹰﺔ ِﻟ
ﺠ ِﺮ).ﺇﻟﱠﺎ ﻣﺎ ﻳ ﹶﻘﺎِﺗﻠﹸﻮ ﹶﻥ ﻋﹶﻠﻴ ِﻪ( ﹶﻓﻴﺠﻮ ﺯ ﺇﺗﻠﹶﺎﹸﻓ ﻪِ).ﻟ ﺪ ﹾﻓ ِﻌ ِﻬ ﻢ ﹶﺃ ﻭ ﹶﻇ ﹶﻔ ٍﺮ ِﺑ ِﻬ ﻢ( ِﻗﻴﺎﺳﺎ ﻋﻠﹶﻰ
ﺸ ﺤ ِﻮ ﺍﻟ ﻑ ﻧ ﺨﻠﹶﺎ ِ ِﺑ ِ
ﺿ ﺮ ﺭ ﻩ( ﹶﻓﻴﺠﻮ ﺯ ﺇﺗﻠﹶﺎﹸﻓ ﻪ ﹶﺃﻳﻀﺎ ﻣﺎ ﻣ ﺮ ﻓِﻲ ﹶﺫﺭﺍ ِﺭﻳ ِﻬ ﻢ ﺑ ﹾﻞ ﹶﺃ ﻭﻟﹶﻰ).ﹶﺃ ﻭ ﻏﹶِﻨ ﻤﻨﺎ ﻩ ﻭ ِﺧ ﹾﻔﻨﺎ ﺭﺟﻮ ﻋ ﻪ ﺇﹶﻟﻴ ِﻬ ﻢ ﻭ
ﻂ ﹶﻓﻠﹶﺎ ﻳﺠﻮ ﺯ ﺇﺗﻠﹶﺎﹸﻓ ﻪ ﺑ ﹾﻞ ﻳ ﹾﺬﺑ ﺢ ِﻟ ﹾﻠﹶﺄ ﹾﻛ ِﻞ ،ﻭﹶﺃﻣﺎ ﹶﻏﻴ ﺮ ﻑ ﺭﺟﻮ ِﻋ ِﻪ ﹶﻓ ﹶﻘ ﹾ ﺴ ﺪ ِﺓ،ﹶﺃ ﻣﺎ ﺧ ﻮ ﺩ ﹾﻓﻌﺎ ِﻟ ﻬ ِﺬ ِﻩ ﺍﹾﻟ ﻤ ﹾﻔ
٢٥٢
ﺐ"
ﺠ ﺴ ﻦ ﺇﺗﻠﹶﺎﹸﻓ ﻪ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ﺇﻟﱠﺎ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻪ ﻋ ﺪ ﻭ ﹶﻓﻴ ِﺨﻨﺰِﻳ ٍﺮ ﹶﻓﻴﺠﻮ ﺯ ﺑ ﹾﻞ ﻳ ﺤﺘ ﺮ ِﻡ ﹶﻛ ِ
ﺍﹾﻟ ﻤ
ﻑ ﻳ ﻌﹶﻠﻢِ،ﻟﻤﺎ ﺭﻭﻱ ﻼ ٍ ﺤﺮِﻳ ﹸﻘ ﻪ ﺑِﺎﻟﻨﺎ ِﺭ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﺧ ﹶ ﻼ ﻳﺠﻮ ﺯ ﺗ ﺐ ﻋﹶﻠﻴ ِﻪ ﹶﻓ ﹶ
ِﺇﺫﹶﺍ ﹶﻗ ﺪ ﺭ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺪ ﻭ ﺑِﺎﻟﺘ ﻐﱡﻠ ِ
ﻋ ﻦ ﺣ ﻤ ﺰ ِﺓ ﺍﹾﻟﹶﺄ ﺳﹶﻠ ِﻤﻲ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺑ ﻌﺜﹶ ﻪ ﻓِﻲ ﺳ ِﺮﻳﺔٍ ،ﻭﹶﺃ ﻣ ﺮ ﻩ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﻗﹶﺎ ﹶﻝِ»:ﺇ ﹾﻥ ﹶﺃ ﺧ ﹾﺬﺗ ﻢ ﹸﻓﻠﹶﺎﻧﺎ
ﺠﹾﺌﺖ،ﹶﻓﻘﹶﺎ ﹶﻝِ»:ﺇ ﹾﻥ ﹶﺃ ﺧ ﹾﺬﺗ ﻢ ﹸﻓﻠﹶﺎﻧﺎ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﻩ ،ﻭﻟﹶﺎ ﺖ ﺩﻋﻮﻧِﻲ ِﻣ ﻦ ﻭﺭﺍﺋِﻲ،ﹶﻓ ِ ﹶﻓﹶﺄ ﺣ ِﺮﻗﹸﻮ ﻩ ﺑِﺎﻟﻨﺎ ِﺭ« ﹶﻓﹶﻠﻤﺎ ﻭﱠﻟﻴ
ﺏ ﺍﻟﻨﺎ ِﺭ«.٢٥٣ ﺏ ﺑِﺎﻟﻨﺎ ِﺭ ِﺇﻟﱠﺎ ﺭ ﺤ ِﺮﻗﹸﻮ ﻩ ﺑِﺎﻟﻨﺎﺭِ،ﹶﻓِﺈﻧ ﻪ ﻟﹶﺎ ﻳ ﻌ ﱢﺬ
ﺗ
ﻼ ﻳﺠﻮ ﺯ ؛ﻟِـﹶﺄﻧ ﻬ ﻢﺤﺮِﻳ ِﻖ ﹶﻓ ﹶﹶﻓﹶﺄﻣﺎ ﺭ ﻣﻴ ﻬ ﻢ ﺑِﺎﻟﻨﺎ ِﺭ ﹶﻗﺒﻞ ﺍﹾﻟ ﹸﻘ ﺪ ﺭ ِﺓ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣ ﻊ ِﺇ ﻣﻜﹶﺎ ِﻥ ﹶﺃ ﺧ ِﺬ ِﻫ ﻢ ِﺑ ﻐﻴ ِﺮ ﺍﻟﺘ
ﺤﺮِﻳ ِﻖ ﹶﻓﺠﺎِﺋ ﺰ ﻓِﻲ ﹶﻗﻮﻝ ﹶﺃ ﹾﻛﹶﺜ ِﺮﺠ ِﺰ ﻋﻨ ﻬ ﻢ ِﺑ ﻐﻴ ِﺮ ﺍﻟﺘ
ﺣِﻴﻨِﺌ ٍﺬ ﻓِﻲ ﺣ ﹾﻜ ِﻢ ﺍﹾﻟ ﻤ ﹾﻘﺪﻭ ِﺭ ﻋﹶﻠﻴ ِﻬ ﻢ .ﻭﹶﺃﻣﺎ ِﻋﻨ ﺪ ﺍﹾﻟ ﻌ
ﺾ
ﺏ ِﺑﺒ ﻌ ِ
ﺤ ﺮ ِ
ﺱ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻓِﻲ ﺍﹾﻟ
ﲔ ﻓِﻲ ﹶﻏ ﺰﻭﺍِﺗ ِﻬ ﻢ .ﻫﺬﹶﺍ ﻭِﺇ ﹾﻥ ﺗﺘ ﺮ ﺼﺤﺎﺑ ِﺔ ﻭﺍﻟﺘﺎِﺑ ِﻌ ﹶﺃﻫﻞ ﺍﹾﻟ ِﻌ ﹾﻠﻢِِ،ﻟ ِﻔﻌﻞ ﺍﻟ
ﻚ ِﺇﻟﹶـﻰ ﺠ ﻤﻬﻮ ِﺭ .ﻭ ﻣ ﺮ ِﺟ ﻊ ﹶﺫﻟِـ
ﺿ ﹸﻄ ِﺮ ﺭﻧﺎ ِﺇﻟﹶﻰ ﺭ ﻣِﻴ ِﻬ ﻢ ﺑِﺎﻟﻨﺎ ِﺭ ﹶﻓ ﻬ ﻮ ﺟﺎِﺋ ﺰ ِﻋﻨ ﺪ ﺍﹾﻟ ﺴِﻠ ِﻤﲔ،ﹶﻓِﺈ ِﻥ ﺍ ﺍﹾﻟ ﻤ
ﺤ ِﺔ ﺍﹾﻟﻌﺎ ﻣ ِﺔ.
ﺼﹶﻠ
ﺗ ﹾﻘﺪِﻳ ِﺮ ﺍﹾﻟ ﻤ
٢٥٤
ﺴﹶﺄﹶﻟ ِﺔ ﻛﹶﺎﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻓِﻲ ﺣﺎﻝ ﺍﹾﻟ ِﻘﺘﺎﻝ. ﺤ ﹾﻜ ﻢ ﻓِﻲ ﺍﹾﻟﺒﻐﺎ ِﺓ ﻭﺍﹾﻟ ﻤ ﺮﺗﺪﻳ ﻦ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﻤ ﻭﺍﹾﻟ
ﻕ ﺟﺎِﺋ ﺰ ﺍﺗﻔﹶﺎﻗﹰﺎ.ﺑـﻞ ﺴِﻠ ِﻤﲔ،ﻓﹶﺎ ِﻹ ﺣﺮﺍ ﺝ ﺣﺼﻮﹸﻟﻬﺎ ِﻟ ﹾﻠ ﻤ
ﻚ ِﻧﻜﹶﺎﻳ ﹲﺔ ﺑِﺎﹾﻟ ﻌ ﺪﻭ ،ﻭﹶﻟ ﻢ ﻳ ﺮ
ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺫِﻟ
ﺴِﻠ ِﻤﲔ ،ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻓِﻲ ِﺇ ﺣﺮﺍِﻗﻬﺎ
ﻕ.ﹶﺃﻣﺎ ِﺇﺫﹶﺍ ﺭ ِﺟ ﻲ ﺣﺼﻮﹸﻟﻬﺎ ِﻟ ﹾﻠ ﻤ ﺐ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ ِﺇﻟﹶﻰ ﺗ ﻌﻴ ِﻦ ﺍ ِﻹ ﺣﺮﺍ ِ
ﹶﺫ ﻫ
ﺤ ﺮ ﻣِﺘ ِﻪ .ﻭﹶﺃﻣﺎ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ِﺇ ﺣﺮﺍِﻗﻬـﺎ ِﻧﻜﹶﺎﻳـﺔﹲ ،ﻭﻳ ﺮﺟﻰ ﺡ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ ِﺑ ﺻ ﺮ ﺤﻈﹸﻮ ﺭ .ﻭ ِﻧﻜﹶﺎﻳﺔﹲ،ﹶﻓِﺈﻧ ﻪ ﻣ
ﺏ
ﺡ ﺍﻟﺸﺎِﻓ ِﻌﻴ ﹸﺔ ِﺑﻨ ﺪ ِ
ﺻ ﺮ
ﻚ.ﺑﻞ
ﺤﻨ ِﻔﻴ ﹸﺔ ﻭﺍﻟﺸﺎِﻓ ِﻌﻴ ﹸﺔ ِﺇﻟﹶﻰ ﹶﻛﺮﺍ ﻫ ِﺔ ﹶﺫِﻟ
ﺐ ﺍﹾﻟ ﺴِﻠ ِﻤﲔ،ﻓﹶ ﹶﺬ ﻫ
ﺣﺼﻮﹸﻟﻬﺎ ِﻟ ﹾﻠ ﻤ
ﺏ ﺍ ِﻹﺑﻘﹶﺎ ِﺀ.
ﺐ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ ِﺇﻟﹶﻰ ﻭﺟﻮ ِﲔ .ﻭ ﹶﺫ ﻫ ﺤ ﺤ ﻖ ﺍﹾﻟﻔﹶﺎِﺗ ِ
ﺍ ِﻹﺑﻘﹶﺎ ِﺀ ِﺣ ﹾﻔﻈﹰﺎ ِﻟ
٢٥٢
-ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻭﺣﻮﺍﺷﻲ ﺍﻟﺸﺮﻭﺍﱐ ﻭﺍﻟﻌﺒﺎﺩﻱ )(٢٤٥ /٩
- ٢٥٣ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ ) ( ١٥٣٦)(١٠٦ /٣ﺣﺴﻦ
- ٢٥٤ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ،١٢٩،١٣١،٢٦٥ / ٤ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٢٨٦،٢٨٨،٣٠٨ / ٤ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ / ٤
،١٧٧،١٧٨ / ٢٩٩،٢ﻭﺎﻳﺔ ﺍﶈﺘﺎﺝ ،٦١،٦٢ / ٨ﻭﺑﺪﺍﻳﺔ ﺍﺘﻬﺪ ﻭﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ ،٤٠١ / ١ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ / ١٠
،٨٢،٥٠٤ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ﻷﻗﺮﺏ ﺍﳌﺴﺎﻟﻚ ،٣٥٧ / ١ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ،١٢٧،١٢٨،١٤٠ / ٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ١٠٠ / ٧
١٣٦
ﺤﻨ ِﻔﻴ ﹸﺔ ﻭﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ
ﺐ ﺍﹾﻟ
ﺴِﻠ ِﻤﲔ،ﹶﻓ ﹶﺬ ﻫ
ﻭِﺇﺫﹶﺍ ﻛﹶﺎﻥﹶ ﹶﻻ ِﻧﻜﹶﺎﻳ ﹶﺔ ﻓِﻲ ِﺇ ﺣﺮﺍِﻗﻬﺎ ،ﻭ ﹶﻻ ﻳ ﺮﺟﻰ ﺣﺼﻮﻟﹸﻬﺎ ِﻟ ﹾﻠ ﻤ
ﺐ ﺍﻟﺸﺎِﻓ ِﻌﻴ ِﺔ ﺍﹾﻟ ﹶﻜﺮﺍ ﻫ ﹸﺔ ؛ِﻟﹶﺄﻧ ﻪ ﺍ َﻷﺻﻞ ِﻋﻨ ﺪ ﻫ ﻢ.٢٥٥ ِﺇﻟﹶﻰ ﺟﻮﺍ ِﺯ ِﻩ .ﻭ ﻣ ﹾﻘﺘﻀﻰ ﻣ ﹾﺬ ﻫ ِ
ﲔ
ﺴِﻠ ِﻤ
ﺤ ِﺔ ﺍﹾﻟ ﻤ
ﺼﹶﻠ
ﺴﹶﺄﹶﻟ ِﺔ ﺍﹾﻟ ﻤﻌﺎ ﻣﹶﻠ ﹸﺔ ﺑِﺎﹾﻟ ِﻤﺜﹾﻞ ،ﻭ ﻣﺮﺍﻋﺎ ﹸﺓ ﻣ
ﺤﻨﺎِﺑﹶﻠ ﹸﺔ ﻓﹶﺎ َﻷﺻﻞ ِﻋﻨ ﺪﻫ ﻢ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﻤ ﹶﺃﻣﺎ ﺍﹾﻟ
ﻓِﻲ ﺍﹾﻟ ِﻘﺘﺎﻝ.
ﺠ ﺰ
ﺤﻨ ِﻔﻴ ﹸﺔ ﻭﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔِ:ﺇﺫﹶﺍ ﹶﺃﺭﺍ ﺩ ﺍ ِﻹﻣﺎ ﻡ ﺍﹾﻟ ﻌ ﻮﺩ ،ﻭ ﻋ
ﻼﻑِ،ﹶﻓﻘﹶﺎﻝ ﺍﹾﻟ ﻕ ﻭﺍﻹِﺗ ﹶ ﺤ ﺮ ِ
ﻒ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ُﺀ ﻓِﻲ ﺍﹾﻟ ﺍ ﺧﺘﹶﻠ
ﻕ ﻭﻣـﺎ ﹶﻻ ﺤ ﺮ ﻉ ِﺑﻬـﺎ،ﺗ ﺴِﻠ ٍﻢ ﹶﺃ ﻭ ﻋـ ﺪﻭ ،ﻭ ﻋ ِﻦ ﺍ ِﻻﻧِﺘﻔﹶـﺎ ِ ﺤ ٍﺔ ﻭﹶﺃ ﻣِﺘ ﻌ ٍﺔ ﻭﺑﻬﺎِﺋ ﻢ ِﻟ ﻤ
ﻋ ﻦ ﻧﻘﹾﻞ ﹶﺃ ﺳِﻠ
ﻼ ﻳﻨﺘ ِﻔﻌـﻮﺍ ﻚ ِﻟﹶﺌ ﱠ ﻒ ﻋﹶﻠﻴ ِﻪ ﺍﻟﹾ ﹸﻜﻔﱠﺎﺭ ،ﻭ ﹶﺫِﻟ ﻒ ﹶﺃﻭ ﻳ ﺪﹶﻓ ﻦ ﻓِﻲ ﻣﻜﹶﺎ ٍﻥ ﺧ ِﻔ ﻲ ﹶﻻ ﻳ ِﻘ ﺤﺪِﻳﺪٍ،ﻳﺘﹶﻠ ﺤ ﺮﻕ ،ﹶﻛ ﻳ
ِﺑ ﻬ ِﺬ ِﻩ ﺍ َﻷ ﺷﻴﺎ ِﺀ.
ﺤ ﺮﻕ ،ﻭ ﹶﻻ ﻳﺘ ﺮ ﹸﻛﻬﺎ ﹶﻟ ﻬ ﻢ ؛ِﻟﹶﺄ ﱠﻥ ﺍﻟـ ﱠﺬﺑ ﺢ ﻳﺠـﻮ ﺯ ﺕ ﹶﻓﺘ ﹾﺬﺑﺢ ﻭﺗ
ﺤﻴﻮﺍﻧﺎ
ﹶﺃﻣﺎ ﺍﹾﻟ ﻤﻮﺍﺷِﻲ ﻭﺍﹾﻟﺒﻬﺎِﺋ ﻢ ﻭﺍﹾﻟ
ﻀ ِﻬ ﻢ ِﻟ ﹾﻠ ﻬﹶﻠ ﹶﻜ ِﺔ ﻭﺍﹾﻟ ﻤ ﻮﺕِ،ﹸﺛ ﻢ
ﺴ ِﺮ ﺷ ﻮ ﹶﻛ ِﺔ ﺍ َﻷ ﻋﺪﺍ ِﺀ ﻭﺗﻌﺮِﻳ ِ
ﺻ ﺢ ِﻣ ﻦ ﹶﻛ ﺽ ﹶﺃ ﺻﺤِﻴﺢٍ ،ﻭ ﹶﻻ ﹶﻏ ﺮ ﺽ ِﻟ ﻐ ﺮ ٍ
ﺽ
ﺤﺮِﻳ ِﻖ ِﻟ ﻬ ﹶﺬﺍ ﺍﹾﻟﻐـ ﺮ ِ ﺐ ﺍﹾﻟﺒﻨﻴﺎ ِﻥ ﻭﺍﻟﺘ
ﺨﺮِﻳ ِ ﻕ ﺑِﺎﻟﻨﺎ ِﺭ ِﻟﺘﻨ ﹶﻘ ِﻄ ﻊ ﻣﻨ ﹶﻔ ﻌﺘ ﻪ ﻋ ِﻦ ﺍﹾﻟ ﹸﻜﻔﱠﺎﺭِ ،ﻭﺻﺎ ﺭ ﹶﻛﺘ
ﺤ ﺮ
ﻳ
ﺚ ﻛﹶـِﺜ ﲑ ﹲﺓ ﻼ ﻳﺠﻮ ﺯ ؛ِﻟﹶﺄﻧ ﻪ ﻣﻨ ِﻬ ﻲ ﻋﻨ ﻪ .ﻭﻓِﻴ ِﻪ ﹶﺃﺣﺎﺩِﻳ ﹸ
ﺤﺮِﻳ ِﻖ ﹶﻗﺒﻞ ﺍﻟ ﱠﺬﺑﺢِ،ﹶﻓ ﹶ ﻑ ﺍﻟﺘ ﻼ ِ ﺨﹶ ﺸﺮﻭﻉِِ،ﺑ ِ ﺍﹾﻟ ﻤ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ
ﺖ ِﻋﻨ ﺪ ﹸﺃ ﻡ ﺍﻟ ﺪ ﺭﺩﺍ ِﺀ ﺭ ِ
ﺴﻨ ِﺪ ِﻩ ﻋ ﻦ ﻋﹾﺜﻤﺎ ﹶﻥ ﺑ ِﻦ ِﺣﺒﺎ ﹶﻥ ﻗﹶﺎﻝ :ﹸﻛﻨ ﺝ ﺍﹾﻟﺒﺰﺍ ﺭ ﻓِﻲ ﻣ ِﻣﻨﻬﺎ ﻣﺎ ﹶﺃ ﺧ ﺮ
ﺖ ﹶﺃﺑﺎ ﺍﻟ ﺪ ﺭﺩﺍ ِﺀ ﻳﻘﹸﻮﻝ:ﻗﹶﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠـ ِﻪ ﺖ :ﺳ ِﻤ ﻌ
ﺕ ﺑ ﺮﻏﹸﻮﺛﹰﺎ ﹶﻓﹶﺄﹾﻟ ﹶﻘﻴﺘ ﻪ ﻓِﻲ ﺍﻟﻨﺎﺭِ،ﹶﻓﻘﹶﺎﹶﻟ
ﻋﻨﻬﺎ،ﹶﻓﹶﺄ ﺧ ﹾﺬ
ﺏ ﺍﻟﻨﺎ ِﺭ.
ﺏ ﺑِﺎﻟﻨﺎ ِﺭ ِﺇ ﱠﻻ ﺭ :ﹶﻻ ﻳ ﻌ ﱢﺬ
ﻕ ﺭﻭﺣِـ ِﻪ
ﺐ ِﺑِﺈ ﺯﻫﺎ ِﻺﺭﺍ ﺣ ِﺔ ِﻣ ﻦ ﺍﻟﺘ ﻌﺬِﻳ ِ ﺤﻴﻮﺍ ِﻥ ﻭﺟﻮﺑﺎِ،ﻟ ِ ﺠ ﻬ ﺰ ﻋﻠﹶﻰ ﺍﹾﻟ ﻭِﻟ ﹾﻠﻤﺎِﻟ ِﻜﻴ ِﺔ ﺗ ﹾﻔﺼِﻴﻞﹲ،ﻗﹶﺎﻟﹸﻮﺍ:ﻳ
ﻼِﻓ ِﻪ ِﺇ ﹾﻥ ﻛﹶـﺎ ﹶﻥ ﺍ َﻷﻋـﺪﺍ ُﺀ ﺤﻴﻮﺍ ﹸﻥ ﻧ ﺪﺑﺎ ﺑ ﻌﺪِ ﺇﺗ ﹶ
ﻕ ﺍﹾﻟ
ﺤ ﺮ
ﺸ ﺮ ِﻋ ﻲ ﻭﻳ
ﹶﺃ ﻭ ﹶﻗ ﹾﻄ ِﻊ ﻋ ﺮﻗﹸﻮِﺑﻪِ،ﹶﺃ ِﻭ ﺍﻟ ﱠﺬﺑ ِﺢ ﺍﻟ
ﺤﻠﱡﻮ ﹶﻥ ﹶﺃﻛﹾﻞ ﺍﹾﻟ ﻤﻴﺘـ ِﺔ ﻟﹶـ ﻢ
ﺴﺘ ِﻼ ﻳﻨﺘ ِﻔﻌﻮﺍ ِﺑ ِﻪ.ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ﹶﻻ ﻳ ﺤﻠﱡﻮ ﹶﻥ ﹶﺃﻛﹾﻞ ﺍﹾﻟ ﻤﻴﺘﺔِ ،ﻭﹶﻟ ﻮ ﹶﻇﻨﺎِ،ﻟﹶﺌ ﱠﺴﺘ ِ
ﻳ
ﺤﺮِﻳﻘِـ ِﻪﺐ ﺗ
ﺐ ﹶﻃﻠﹶـ ﺤﺮِﻳ ﻖ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﹾﻟﺤﺎﹶﻟ ِﺔ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺟﺎِﺋﺰﺍ.ﻭﺍﻷَ ﹾﻇ ﻬ ﺮ ﻓِﻲ ﺍﹾﻟ ﻤ ﹾﺬ ﻫ ِﺐ ﺍﻟﺘ ﻳ ﹾﻄﹶﻠ ِ
ﺤﺮِﻳـ ﻖﻀﺮﻭ ﺭ ِﺓ .ﻭﻗِﻴﻞ:ﺍﻟﺘ
ﺤﻠﱡﻮﺍ ﹶﺃﻛﹾﻞ ﺍﹾﻟ ﻤﻴﺘ ِﺔ ﹶﺃ ﻡ ﻻﹶِ ،ﻻ ﺣِﺘﻤﺎﻝ ﹶﺃ ﹾﻛِﻠ ِﻬ ﻢ ﹶﻟ ﻪ ﺣﺎﻝ ﺍﻟ
ﻣ ﹾﻄﹶﻠﻘﹰﺎ ،ﺳﻮﺍ ٌﺀ ﺍ ﺳﺘ
ﻭﺍ ِﺟﺐ ،ﻭ ﺭ ﺟ ﺢ.
- ٢٥٥ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٦،٢٨٧،٣٠٨ / ٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٠٠ / ٧ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ،١٠٨ / ٢ﻭﺎﻳﺔ ﺍﶈﺘﺎﺝ / ٨
،٦٤ﻭﺑﺪﺍﻳﺔ ﺍﺘﻬﺪ ،٤٠٢ / ١ﻭﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ،٥٠٩،٥١٠ / ١٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٦٢،٢٦٦ / ٧ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ
ﻋﺎﺑﺪﻳﻦ ١٢٩ / ٤
١٣٧
ﺐ ؛ﻟِـﹶﺄ ﱠﻥ
ﺤﺮِﻳﻖ ،ﻭِﺇ ﱠﻻ ﹶﻟ ﻢ ﻳﺠِـ
ﺐ ﺍﻟﺘ
ﺨ ِﻤ ﻲِ:ﺇ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ﻳ ﺮ ِﺟﻌﻮ ﹶﻥ ِﺇﹶﻟﻴ ِﻪ ﹶﻗﺒﻞ ﹶﻓﺴﺎ ِﺩ ِﻩ ﻭ ﺟ
ﻭﻗﹶﺎﻝ ﺍﻟﱠﻠ
ﻕ.ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ﻋ ﺪ ﻡ ﺍﻧِﺘﻔﹶﺎ ِﻋ ِﻬ ﻢ ِﺑﻪِ ،ﻭﹶﻗ ﺪ ﺣﺼﻞ ﺑِﺎ ِﻹ ﺣﺮﺍ ِ
ﺚ :ﹶﻻ ﻳﺠﻮ ﺯ ﻓِﻲ ﹶﻏﻴ ِﺮ ﺣﺎﻝ ﺤﻨﺎِﺑﹶﻠ ﹸﺔ ﻭﻋﺎ ﻣ ﹸﺔ ﹶﺃﻫﻞ ﺍﹾﻟ ِﻌ ﹾﻠﻢِِ ،ﻣﻨ ﻬ ﻢ ﺍ َﻷ ﻭﺯﺍ ِﻋ ﻲ ﻭﺍﻟﱠﻠﻴ ﹸ
ﻭﻗﹶﺎﻝ ﺍﻟﺸﺎِﻓ ِﻌﻴ ﹸﺔ ﻭﺍﹾﻟ
ﻕ ﺍﻟﻨﺤﻞ ﻭﺑﻴﻮِﺗ ِﻪ ِﻟ ﻤﻐﺎﻳ ﹶﻈ ِﺔ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭﺍ ِﻹ ﹾﻓﺴﺎ ِﺩ ﻋﹶﻠﻴ ِﻬﻢ ،ﺳﻮﺍ ٌﺀ ِﺧ ﹾﻔﻨﺎ ﺏ ﻭِﺇﺣﺮﺍ ﺏ ﻋ ﹾﻘ ﺮ ﺍﻟ ﺪﻭﺍ ﺤ ﺮ ِ
ﺍﹾﻟ
ﻒ.
ﺨ ﹶﺃ ﺧ ﹶﺬ ﻫ ﻢ ﹶﻟﻬﺎ ﹶﺃ ﻭ ﹶﻟ ﻢ ﻧ
ﻑ
ﻼ ﲔ ﻭﺭ ﻣﻴ ﻬ ﻢ ﺑِﺎﻟﻨﺎﺭِ،ﹶﻓﻴﺠﻮ ﺯ ِﺇﺗـ ﹶ
ﺸ ِﺮ ِﻛ ﺚ ﻳﺠﻮ ﺯ ﹶﻗﺘﻞ ﺍﹾﻟ ﻤ ﺏ ﺣﻴ ﹸ ﺤ ﺮ ِ
ﻑ ﺣﺎﻝ ﺍﹾﻟ ﻼ ِ ﺨﹶ ﻚ ِﺑ ِ ﻭ ﹶﺫِﻟ
ﻑ ﺍﹾﻟﺒﻬﺎِﺋ ِﻢ ِﺇﻟﹶﻰ ﹶﻗﺘﻞ ﺍ َﻷ ﻋﺪﺍ ِﺀ.
ﻼ ِ ﺍﹾﻟﺒﻬﺎِﺋ ِﻢ ؛ِﻟﹶﺄﻧ ﻪ ﻳﺘﻮﺻﻞ ِﺑِﺈﺗ ﹶ
ﺙ ﻭﺍﻟﻨﺴـ ﹶﻞ
ﺤ ﺮ ﹶ
ﻚ ﺍﹾﻟ
ﺴ ﺪ ﻓِﻴﻬﺎ ﻭﻳ ﻬِﻠ ﺽ ِﻟﻴ ﹾﻔ ِ
ﻭﺍ ﺳﺘ ﺪﻟﱡﻮﺍ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ }:ﻭِﺇﺫﹶﺍ ﺗ ﻮﻟﱠﻰ ﺳﻌﻰ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺐ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ { ]ﺍﻟﺒﻘﺮﺓ.[٢٠٥: ﺤ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨـ ﻪ ﹶﻟﻤـﺎ ﹶﺃﻣـ ﺮ ﻋﻠﹶـﻰ ﺼﺪﻳﻖ ،ﺭ ِﻭﳌﺎ ﺟﺎﺀ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋﺒﻴ ﺪﺓﹶ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﺴﻨ ﹶﺔ
ﺹ ﻋﻠﹶﻰ ﺟﻨﺪٍ ،ﻭ ﺷ ﺮ ﺣﺒِﻴ ﹶﻞ ﺍﺑ ﻦ ﺣ
ﺍﹾﻟﹶﺄ ﺟﻨﺎ ِﺩ:ﻳﺰِﻳ ﺪ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻋﻠﹶﻰ ﺟﻨﺪٍ ،ﻭ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺍﹾﻟﻌﺎ ِ
ﺸﻴ ﻌ ﻪ
ﺝ ﻣ ﻌ ﻪ ﻳ
ﺠﻤﺎ ﻋﺔِ ،ﻭ ﺧ ﺮ
ﻋﻠﹶﻰ ﺟﻨﺪٍ ،ﻭﹶﺃ ﻣ ﺮ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ﻋﻠﹶﻰ ﺟﻨﺪٍ،ﹸﺛ ﻢ ﺟ ﻌ ﹶﻞ ﻳﺰِﻳ ﺪ ﻋﻠﹶﻰ ﺍﹾﻟ
ﻭﻳﻮﺻِﻴﻪِ ،ﻭﻳﺰِﻳ ﺪ ﺭﺍ ِﻛﺐ ،ﻭﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﻳ ﻤﺸِﻲ ِﺇﻟﹶﻰ ﺟﻨِﺒﻪِ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺰِﻳ ﺪ:ﻳﺎ ﺧﻠِﻴ ﹶﻔ ﹶﺔ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻣـﺎ ﹶﺃ ﹾﻥ
ﻚ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﻝﹶِ،ﺇﻧﻲﺖ ِﺑﺘﺎ ِﺭ ِﻛ ﺴ ﺖ ِﺑﺮﺍ ِﻛﺐٍ ،ﻭﹶﻟ ﺴ ﺸ ﻲ ﻣ ﻌﻚ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﹶﻟ ﺗ ﺮ ﹶﻛﺐ ،ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹶﺃﻧ ِﺰ ﹶﻝ ﻭﹶﺃ ﻣ ِ
ﺨ ﹾﻄ ﻮ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ،ﻳﺎ ﻳﺰِﻳ ﺪ ِﺇﻧ ﹸﻜ ﻢ ﺳﺘ ﹾﻘ ﺪﻣﻮ ﹶﻥ ﹶﺃ ﺭﺿﺎ ﻳ ﹶﻘ ﺪ ﻡ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻓِﻴﻬﺎ ﹶﺃﻟﹾـﻮﺍ ﹸﻥ ﺐ ﻫﺬﹶﺍ ﺍﹾﻟ ﺴ ﹶﺃ ﺣﺘ ِ
ﺤﺼﻮﺍ ﺴﻤﻮﺍ ﺍﻟﱠﻠ ﻪ ِﺇﺫﹶﺍ ﹶﺃ ﹶﻛﻠﹾﺘﻢ،ﻭﺍ ﺣ ﻤﺪﻭ ﻩ ِﺇﺫﹶﺍ ﹶﻓ ﺮ ﹾﻏﺘﻢ،ﻳﺎ ﻳﺰِﻳﺪِ،ﺇﻧ ﹸﻜ ﻢ ﺳﺘ ﹾﻠ ﹶﻘ ﻮ ﹶﻥ ﹶﻗ ﻮﻣﺎ ﹶﻗ ﺪ ﹶﻓ
ﺍﹾﻟﹶﺄ ﹾﻃ ِﻌ ﻤﺔِ،ﹶﻓ
ﺴﻴﻮﻑِ ،ﻭ ﺳﺘ ﻤﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﻗﹶـ ﻮ ٍﻡ ﻓِـﻲ ﻁ ﺭﺀُﻭ ِﺳﻬِ ﻢ ﹶﻓ ِﻬ ﻲ ﻛﹶﺎﹾﻟ ﻌﺼﺎِﺋﺐِ،ﹶﻓ ﹶﻔﹶﻠﻘﹸﻮﺍ ﻫﺎ ﻣ ﻬ ﻢ ﺑِﺎﻟ ﹶﺃ ﻭﺳﺎ ﹶ
ﺿﻠﹶﺎﹶﻟِﺘ ِﻬﻢ،ﻳﺎ ﻳﺰِﻳ ﺪ ﻟﹶﺎ
ﺴ ﻬ ﻢ ﻓِﻴﻬﺎ،ﹶﻓ ﺪ ﻋ ﻬ ﻢ ﺣﺘﻰ ﻳﻤِﻴﺘ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ﻓِﻴﻬﺎ ﻋﻠﹶﻰ ﺻﻮﺍ ِﻣ ﻊ ﹶﻟ ﻬﻢ،ﺍ ﺣﺘﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﺠﺮﺍ ﻣﹾﺜ ِﻤﺮﺍ ،ﻭﻟﹶـﺎ ﺩﺍﺑـ ﹰﺔ ﺨ ﺮﺑ ﻦ ﻋﺎ ِﻣﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷـ ﺻ ِﻐﲑﺍ ،ﻭﻟﹶﺎ ﺗ ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃﺓﹰ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘ ﹾﻞ
٢٥٦
ﺠﺒ ﻦ "
ﺨﻠﹰﺎ ،ﻭﻟﹶﺎ ﺗ ﻐ ﺮﹶﻗﻨﻪ ،ﻭﻟﹶﺎ ﺗ ﻐﹸﻠﻞﹾ ،ﻭﻟﹶﺎ ﺗ
ﺤ ِﺮﹶﻗ ﻦ ﻧ
ﺠﻤﺎﺀَ ،ﻭﻟﹶﺎ ﺑ ﹶﻘ ﺮﺓﹰ ،ﻭﻟﹶﺎ ﺷﺎ ﹰﺓ ِﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﹶﻠﺔٍ ،ﻭﻟﹶﺎ ﺗ
ﻋ
٢٥٧
ﺻﺒﺮﺍ« ﺏ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱٍ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻧ ﻪ»:ﻧﻬﻰ ﻋ ﻦ ﹶﻗﺘ ِﻞ ﺷ ﻲ ٍﺀ ِﻣ ﻦ ﺍﻟ ﺪﻭﺍ
- ٢٥٦ﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ) ( ٢٣٨٣)(١٨٢ /٢ﺣﺴﻦ ﻟﻐﲑﻩ
ﻭﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻔﻘﻬﺎﺀ،ﻭﻫﻮ ﻣﻨﺎﺳﺐ ﻟﻌﺼﺮﻫﻢ،ﻭﺍﻟﻠﺠﻨﺔ ﺗﺮﻯ ﺃﻥ ﻟﻘﺎﺋﺪ ﺍﳉﻴﺶ ﺃﻥ ﻳﺘﺼﺮﻑ ﲟﺎ ﻳﺮﺍﻩ ﻣﺼﻠﺤﺔ ﻟﻠﻤﺴﻠﲔ ﲜﻠﺐ
ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮﺭ ﰲ ﺣﺪﻭﺩ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔﺯ
- ٢٥٧ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ( ١٢٤٣٠)(٤٦ /١٢ﺻﺤﻴﺢ
١٣٨
ﷲ
ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺟ ﺮﻳ ٍﺞ:ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﹶﺃﺑﻮ ﺍﻟ ﺰﺑﻴﺮِ،ﺃﹶﻧ ﻪ ﺳ ِﻤ ﻊ ﺟﺎِﺑ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﷲِ،ﻳﻘﹸﻮ ﹸﻝ»:ﻧﻬﻰ ﺭﺳﻮ ﹸﻝ ﺍ ِ
٢٥٨
ﺻﺒﺮﺍ«
ﺏ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘ ﹶﻞ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺍﻟ ﺪﻭﺍ
ﺻ ﺒﺮﺍ ﻭ ﻫ ﻮ ﺇ ﻣﺴﺎ ﹸﻛ ﻪ ﺣﻴﺎ ﹸﺛ ﻢ ﻳ ﺮﻣﻰ
ﻱ ﺣﻴﻮﺍ ٍﻥ ﺤ ِﺮ ِﱘ ﹶﻗﺘ ِﻞ ﹶﺃ
ﻭﰲ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ":ﻫ ﻮ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺗ
ﺏ ﻭﻟﹶﺎ ﺧ ﹶﻄٍﺄ ﹶﻓِﺈﻧ ﻪ ﻣ ﹾﻘﺘﻮ ﹲﻝ
ﲔ ﻓِﻲ ﹶﻏﻴ ِﺮ ﻣ ﻌ ﺮ ﹶﻛ ٍﺔ ﻭﻟﹶﺎ ﺣ ﺮ ٍ ﻚ ﻣ ﻦ ﹸﻗِﺘ ﹶﻞ ِﻣ ﻦ ﺍﻟﹾﺂ ﺩ ِﻣﻴ
ﺕ ﻭ ﹶﻛﺬﹶِﻟ ﺣﺘﻰ ﻳﻤﻮ
٢٦٠
ﲔ.ﺸ ِﺮ ِﻛ
ﻆ ﺍﹾﻟ ﻤ ﺲ ٢٥٩".ﻭِﻟﹶﺄﻧ ﻪ ﺣﻴﻮﺍ ﹲﻥ ﺫﹸﻭ ﺣﺮ ﻣ ٍﺔ ﹶﻓﹶﻠ ﻢ ﻳ
ﺠ ﺰ ﹶﻗﺘﹸﻠ ﻪ ِﻟ ﻐﻴ ِ ﺤﺒ ﺼﺒ ﺮ ﺍﹾﻟ
ﺻﺒﺮﺍ ﻭﺍﻟ
ﲔ{
ﻱ ﺍﹾﻟﻔﹶﺎ ِﺳ ِﻘ
ﺨ ِﺰ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡِ ”:ﻣ ﻦ ﻟِﻴﻨﺔٍ ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ ﻗﹶﺎِﺋ ﻤ ﹰﺔ ﻋﻠﹶﻰ ﹸﺃﺻﻮِﻟﻬﺎ ﹶﻓِﺒِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭِﻟﻴ
ﻆ ﺍﹾﻟﻜﹸﻔﱠﺎ ﺭ ﻭﻻ ﻳﻨﺎﻟﹸﻮ ﹶﻥ ِﻣ ﻦ ﻋ ﺪ ﻭ ﻧـﻴﻼ ]ﺍﳊﺸﺮ [٥:ﻭﻗﹶﺎ ﹶﻝ -ﺗﻌﺎﻟﹶﻰ } -ﻭﻻ ﻳ ﹶﻄﺌﹸﻮ ﹶﻥ ﻣ ﻮ ِﻃﺌﹰﺎ ﻳﻐِﻴ ﹸ
ﺨ ﹶﻞ ﺑﻨِﻲ
ﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﻧ ﺐ ﹶﻟ ﻬ ﻢ ِﺑ ِﻪ ﻋ ﻤ ﹲﻞ ﺻﺎِﻟ ﺢ{ ]ﺍﻟﺘﻮﺑﺔ [١٢٠:ﻭﹶﻗ ﺪ ﹶﺃ ﺣ ﺮ ﺇِﻻ ﹸﻛِﺘ
ﲔ ﻓِﻲ ﻳ ﻮ ٍﻡ ﹶﺃ ﻭ ﹶﻏ ِﺪ ِﻩ.
ﺴِﻠ ِﻤ ﺼ ﲑ ِﻟ ﹾﻠ ﻤ
ﻑ ﺩﻭ ِﺭ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ -ﻭﹶﻗ ﺪ ﻋِﻠ ﻢ ﺃﹶﻧﻬﺎ ﺗ ِ
ﻀ ِﲑ -ﻭ ِﻫ ﻲ ﻓِﻲ ﹶﻃ ﺮ ِ ﺍﻟﻨ ِ
ﺠﺮﺍ ﻣﹾﺜ ِﻤﺮﺍ ﻭﻟﹶﺎ ﺗﺨـ ﺮﺑ ﻦ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ :-ﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄ ﻌ ﻦ ﺷ ﺼﺪﻳ ِﻖ -ﺭ ِ ﻭﹶﻗ ﺪ ﺭﻭﻳﻨﺎ ﻋ ﻦ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﻚ ﺍ ﺧِﺘﻴﺎﺭﺍ؛ِﻟﹶﺄ ﱠﻥ ﺠ ﹶﺔ ﻓِﻲ ﹶﺃ ﺣ ٍﺪ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﻭﹶﻗ ﺪ ﻳﻨﻬﻰ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﻋ ﻦ ﹶﺫِﻟ ﻋﺎ ِﻣﺮﺍ ،ﻭﻟﹶﺎ ﺣ
ﺨ ﹶﻞ ﺧﻴﺒﺮ،ﹶﻓ ﹸﻜ ﱡﻞﺡ ﹶﻛﻤﺎ ﻓِﻲ ﺍﻟﹾﺂﻳ ِﺔ ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮ ﺭﺓِ ،ﻭﹶﻟ ﻢ ﻳ ﹾﻘ ﹶﻄ ﻊ - -ﹶﺃﻳﻀﺎ ﻧ ﻚ ﹶﺃﻳﻀﺎ ﻣﺒﺎ ﺗ ﺮ ﻙ ﹶﺫِﻟ
ﺴ ﻦ -ﻭِﺑﺎﹶﻟﱠﻠ ِﻪ -ﺗﻌﺎﻟﹶﻰ -ﺍﻟﺘ ﻮﻓِﻴ ﻖ. ﻚ ﺣ ﹶﺫِﻟ
ﺤ ﱡﻞ ﻋ ﹾﻘ ﺮ ﺷ ﻲ ٍﺀ ِﻣ ﻦ ﺣﻴﻮﺍِﻧ ِﻬ ﻢ ﹶﺃﹾﻟﺒﺘ ﹶﺔ ﻟﹶﺎ ﺇِﺑﻞٍ ،ﻭﻟﹶﺎ ﺑ ﹶﻘﺮٍ ،ﻭﻟﹶﺎ ﹶﻏﻨﻢٍ ،ﻭﻟﹶﺎ ﺧﻴﻞٍ ،ﻭﻟﹶـﺎ ﺩﺟﺎﺝٍ ،ﻭﻟﹶـﺎ ﻭﻟﹶﺎ ﻳ ِ
ﺨﻨﺎﺯِﻳ ﺮ ﺟ ﻤﹶﻠ ﹰﺔ ﹶﻓﺘ ﻌ ﹶﻘﺮ ،ﻭﺣﺎﺷﺎ
ﻚ ﺇﻟﱠﺎ ِﻟ ﹾﻠﹶﺄ ﹾﻛ ِﻞ ﹶﻓ ﹶﻘﻂﹾ،ﺣﺎﺷﺎ ﺍﻟﹾ
ﺣﻤﺎﻡٍ ،ﻭﻟﹶﺎ ﹶﺃ ﻭﺯ ،ﻭﻟﹶﺎ ِﺑ ﺮﻙٍ ،ﻭﻟﹶﺎ ﹶﻏﻴ ِﺮ ﹶﺫِﻟ
ﺴِﻠﻤﻮﻥﹶ،ﹶﺃ ﻭ ﹶﻟ ﻢ ﻳ ﹾﺄ ﺧﺬﹸﻭﻫﺎ ﹶﺃ ﺩ ﺭ ﹶﻛﻬﺎ ﺍﹾﻟﻌـ ﺪ ﻭ ﺨﻴ ﹶﻞ ﻓِﻲ ﺣﺎ ِﻝ ﺍﹾﻟ ﻤﻘﹶﺎﺗﹶﻠ ِﺔ ﹶﻓ ﹶﻘﻂﹾ ،ﻭ ﺳﻮﺍ ٌﺀ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﺍﹾﻟ ﻤ ﺍﹾﻟ
ﻚ ﻭﻟﹶﺎ ﺑ ﺪ ﺇ ﹾﻥ ﹶﻟ ﻢ ﻳﻘﹾـ ﺪ ﺭ
ﺨﻠﱠﻰ ﹸﻛ ﱡﻞ ﺫﹶِﻟ ﺴِﻠﻤﻮ ﹶﻥ ﻋﻠﹶﻰ ﻣﻨ ِﻌﻬﺎ،ﹶﺃ ﻭ ﹶﻟ ﻢ ﻳ ﺪ ِﺭﻛﹸﻮﻫﺎ ﻭﻳ ﻭﹶﻟ ﻢ ﻳ ﹾﻘ ِﺪ ﺭ ﺍﹾﻟ ﻤ
ﻕ ﺧﻠﹶﺎﻳﺎ ﻩ.ﺤ ﺮ
ﺤِﻠ ِﻬﻢ ،ﻭﻟﹶﺎ ﻳ ﻐ ﺮﻕ ،ﻭﻟﹶﺎ ﺗ
ﻋﻠﹶﻰ ﻣﻨ ِﻌﻪِ ،ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﺳ ﻮِﻗﻪِ ،ﻭﹶﻟﺎ ﻳ ﻌ ﹶﻘ ﺮ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﻧ
ﺤ ﱡﻞ ﹶﻟ ﻪ ﻋ ﹾﻘ ﺮﻫﺎ ﹶﻟ ِﻜﻦ ﻳ ﺪ ﻋﻬﺎ ﹶﻛﻤﺎ ِﻫ ﻲ ﻭ ِﻫ ﻲ ﹶﻟ ﻪ
ﺏ ﹶﻓﻠﹶﺎ ﻳ ِ
ﺤ ﺮ ِ
ﺖ ﺩﺍﺑﺘ ﻪ ﻓِﻲ ﺩﺍ ِﺭ ﺍﹾﻟ
ﻚ ﻣ ﻦ ﻭﹶﻗ ﻌ
ﻭ ﹶﻛ ﹶﺬِﻟ
ﺺ .ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﻣﺎﻟِـﻚٍ ،ﻭﹶﺃﺑِﻲ ﺖ ﻟﹶﺎ ﻳﺰِﻳ ﹸﻞ ِﻣ ﹾﻠ ﹶﻜ ﻪ ﻋﻨﻬﺎ ﺣ ﹾﻜ ﻢ ِﺑﻠﹶﺎ ﻧ ﹶﺃﺑﺪﺍ ﻣﺎ ﹲﻝ ِﻣ ﻦ ﻣﺎِﻟ ِﻪ ﹶﻛﻤﺎ ﻛﹶﺎﻧ
ﺳﹶﻠﻴﻤﺎ ﹶﻥ.
- ٢٥٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٩٥٩) - ٦٠(١٥٥٠ /٣
- ٢٥٩ﺳﺒﻞ ﺍﻟﺴﻼﻡ )(٥٢٦ /٢
- ٢٦٠ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٣٠٨،٣٠٩ / ٤ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ،١٤٠ / ٤ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ،١٨١ / ٢ﻭﺎﻳﺔ ﺍﶈﺘﺎﺝ / ٨
،٦٤ﻭﺍﳌﻐﲏ ٥٠٦ / ١٠
١٣٩
ﺤ ﺮﻕ ،ﻭﹶﺃﻣﺎ
ﺤﻨ ِﻔﻴﻮﻥﹶ،ﻭﺍﹾﻟﻤﺎِﻟ ِﻜﻴﻮ ﹶﻥ:ﻳ ﻌ ﹶﻘ ﺮ ﹸﻛ ﱡﻞ ﹶﺫِﻟﻚ،ﹶﻓﹶﺄﻣﺎ ﺍﹾﻟِﺈِﺑﻞﹸ،ﻭﺍﹾﻟﺒ ﹶﻘﺮ،ﻭﺍﹾﻟ ﻐﻨﻢ،ﹶﻓﺘ ﻌ ﹶﻘﺮ،ﹸﺛ ﻢ ﺗ
ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﻂ.
ﺤ ِﻤ ﲑ ﹶﻓﺘ ﻌ ﹶﻘ ﺮ ﹶﻓ ﹶﻘ ﹾ
ﺨﻴﻞﹸ،ﻭﺍﹾﻟِﺒﻐﺎﻝﹸ،ﻭﺍﹾﻟ
ﺍﹾﻟ
ﺨﻴ ﹸﻞ ﹶﻓﻠﹶﺎ ﺗ ﹾﺬﺑﺢ ،ﻭﻟﹶﺎ ﺗ ﻌ ﹶﻘﺮ،ﹶﻟ ِﻜ ﻦ ﺗ ﻌ ﺮﹶﻗﺐ،ﹶﺃ ﻭ
ﺤ ِﻤﲑ،ﹶﻓﺘ ﹾﺬﺑﺢ ،ﻭﹶﺃﻣﺎ ﺍﹾﻟ
ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴﻮ ﹶﻥ:ﹶﺃﻣﺎ ﺍﹾﻟِﺒﻐﺎﻝﹸ،ﻭﺍﹾﻟ
ﺸ ﻖ ﹶﺃ ﺟﻮﺍﹸﻓﻬﺎ.
ﺗ
ﻚ:ﹶﺃﻧـ ﻪ
ﻂ ﻣﺎ ﻟﹶﺎ ﺧﻔﹶﺎ َﺀ ِﺑ ِﻪ ﻋﻠﹶﻰ ﺫِﻱ ﹶﻓ ﻬﻢٍ،ﹶﺃ ﻭ ﹸﻝ ﹶﺫﻟِـ ﺨﻠِﻴ ِﺤ ﻤ ٍﺪ:ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ِﻡ ِﻣ ﻦ ﺍﻟﺘ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻣ
ﻚ ﹶﺃﻧ ﻬ ﻢ ﺭﺑﻤـﺎ
ﺠﺘ ﻬ ﻢ ﻓِﻲ ﹶﺫِﻟ
ﺖ ﺣ ﻑ ﻋ ﻦ ﹶﺃ ﺣ ٍﺪ ﹶﻗﺒﹶﻠ ﻬﻢ ،ﻭﻛﹶﺎﻧ
ﺩ ﻋﻮﻯ ِﺑﻠﹶﺎ ﺑ ﺮﻫﺎﻥٍ ،ﻭﺗ ﹾﻔﺮِﻳ ﻖ ﻟﹶﺎ ﻳ ﻌ ﺮ
ﺝ ﹶﺃ ﺩ ﺧ ﹶﻞ ﻓِـﻲ ﺨﻴ ﹶﻞ ﺇﺫﹶﺍ ﻭ ﺟﺪﻭﻫﺎ ﻣﻨﺤﻮ ﺭ ﹰﺓ ﹶﻓﻜﹶﺎ ﹶﻥ ﻫﺬﹶﺍ ﺍﻟِﺎ ﺣِﺘﺠﺎ ﹶﺃ ﹶﻛﻠﹸﻮﺍ ﺍﹾﻟِﺈِﺑﻞﹶ،ﻭﺍﹾﻟﺒ ﹶﻘﺮ،ﻭﺍﹾﻟ ﻐﻨﻢ،ﻭﺍﹾﻟ
ﺤﺘ ﺞ ﹶﻟﻬﺎ. ﻂ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﻮﹶﻟ ِﺔ ﺍﹾﻟ ﻤ
ﺨﻠِﻴ ِﺍﻟﺘ
ﺠﻨﺒﻮ ﹶﻥ ﹶﺃ ﹾﻛ ﹶﻞ ِﺣﻤﺎﺭٍ،ﹶﺃ ﻭﺖ ﺍﻟﻨﺼﺎﺭﻯ،ﹶﺃ ﻭ ﺍﹾﻟ ﻤﺠﻮﺱ،ﹶﺃ ﻭ ﻋﺒﺎ ﺩ ﺍﹾﻟﹶﺄﻭﺛﹶﺎ ِﻥ ﻳﺘ ﺖ ِﺷ ﻌﺮِﻱ ﻣﺘﻰ ﻛﹶﺎﻧ ﻭﹶﻟﻴ
ﺤ ﺮﻣﻮ ﹶﻥ ﺣﻴﻮﺍﻧﺎ
ﺨﻴﻞِ ،ﻭ ﹸﻛ ﱡﻞ ﻫ ﺆﻟﹶﺎ ِﺀ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ﻤﻴﺘﺔﹶ ،ﻭﻟﹶﺎ ﻳ
ﺼﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﹶﺃ ﹾﻛ ِﻞ ﺍﹾﻟﹶﺄﻧ ﻌﺎﻡِ،ﻭﺍﹾﻟ
ﺑ ﻐﻞٍ ،ﻭﻳ ﹾﻘﺘ ِ
ﺐ ِﺟﺪﺍ. ﺠ ﺻﻠﹰﺎ -ﻭ ﻫﺬﹶﺍ ﻋ ﺻﻠﹰﺎ -ﻭﹸﺃﻣﺎ ﺍﹾﻟﻴﻬﻮﺩ،ﻭﺍﻟﺼﺎِﺑﺌﹸﻮ ﹶﻥ:ﻓﹶﻠﹶﺎ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺷﻴﺌﹰﺎ ﹶﺫﻛﱠﺎ ﻩ ﹶﻏﻴ ﺮ ﻫ ﻢ ﹶﺃ ﹶﺃ
ﻆ
ﻚ ِﺑ ﹶﻘ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ -ﺗﻌﺎﻟﹶﻰ }:-ﻭﻻ ﻳ ﹶﻄﺌﹸﻮ ﹶﻥ ﻣ ﻮ ِﻃﺌﹰـﺎ ﻳﻐِـﻴ ﹸ ﻭﺍ ﺣﺘﺠﻮﺍ ﻓِﻲ ﺇﺑﺎ ﺣِﺘ ِﻬ ﻢ ﹶﻗﺘ ﹶﻞ ﹸﻛ ﱢﻞ ﹶﺫِﻟ
ﺐ ﹶﻟ ﻬ ﻢ ِﺑ ِﻪ ﻋ ﻤ ﹲﻞ ﺻﺎِﻟ ﺢ{ ]ﺍﻟﺘﻮﺑﺔ.[١٢٠: ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﻭﻻ ﻳﻨﺎﻟﹸﻮ ﹶﻥ ِﻣ ﻦ ﻋ ﺪ ﻭ ﻧﻴﻼ ﺇِﻻ ﹸﻛِﺘ
ﺻﻐﺎ ﺭ ﻫﻢ ،ﻭِﻧﺴﺎ َﺀ ﻫﻢِ،ﺑ ﻬﺬﹶﺍ ﺍﻟِﺎ ﺳِﺘ ﺪﻟﹶﺎ ِﻝ ﹶﻓ ﻬ ﻮ ِﺑﻠﹶـﺎ
ﺤ ﻤ ٍﺪ:ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ ﹶﻟ ﻬ ﻢ:ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﹶﺃ ﻭﻟﹶﺎ ﺩ ﻫﻢ ،ﻭ ِ
ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻣ
ﻚ ﹶﺃﻏِﻴﻆﹸ ﹶﻟ ﻬ ﻢ ِﻣ ﻦ ﹶﻗﺘ ِﻞ ﺣﻴﻮﺍِﻧ ِﻬﻢ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ - -ﻧﻬـﻰ ﻋـ ﻦ ﹶﻗﺘـ ِﻞ ﺷ
ﺤﻴﻮﺍﻥِ،ﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﻠِـﻪِ ،ﻭﻟﹶﺎ ﺴﻠﹶﺎ ﻡ -ﻧ ﻬ ﻲ ﻋ ﻦ ﹶﻗﺘ ِﻞ ﺍﹾﻟ ﺼﺒﻴﺎ ِﻥ.ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ ﹶﻟ ﻬ ﻢ :ﻭ ﻫ ﻮ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺍﻟﻨﺴﺎﺀِ،ﻭﺍﻟ
ﹶﻓ ﺮﻕ؛ ﻭِﺇﻧﻤﺎ ﹶﺃ ﻣ ﺮﻧﺎ ﺍﻟﱠﻠ ﻪ -ﺗﻌﺎﻟﹶﻰ -ﹶﺃ ﹾﻥ ﻧﻐِﻴ ﹶﻈ ﻬ ﻢ ﻓِﻴﻤﺎ ﹶﻟﻢ ﻳﻨ ﻪ ﻋﻨ ﻪ ﻟﹶﺎ ِﺑﻤﺎ ﺣ ﺮ ﻡ ﻋﹶﻠﻴﻨﺎ ِﻓ ﻌﹸﻠ ﻪ.
ﺐ ﹶﺃ ﺧﺒ ﺮﻧﺎ ﻣﺤ ﻤ ﺪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻳﺰِﻳ ﺪ ﺍﹾﻟ ﻤ ﹾﻘﺮِﻱ ﻧﺎ ﺳـ ﹾﻔﻴﺎ ﹸﻥ ﺭﻭﻳﻨﺎ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﹶﺃ ﺣ ﻤ ﺪ ﺑ ِﻦ ﺷ ﻌﻴ ٍ
ﺐ ﻣ ﻮﻟﹶﻰ ﺍﺑ ِﻦ ﻋﺎ ِﻣ ٍﺮ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋﻤـﺮِﻭ
ﺻ ﻬﻴ ٍ
ﺑ ﻦ ﻋﻴﻴﻨ ﹶﺔ ﻋ ﻦ ﻋ ﻤﺮٍﻭ ﻫ ﻮ ﺍﺑ ﻦ ﺩِﻳﻨﺎ ٍﺭ -ﻋ ﻦ
ﺼﻔﹸﻮﺭﺍ ﹶﻓﻤﺎ ﹶﻓ ﻮﹶﻗﻬـﺎ ِﺑ ﻐﻴـ ِﺮﺹ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ»:ﻣﺎ ِﻣ ﻦ ﺇﻧﺴﺎ ٍﻥ ﻳ ﹾﻘﺘ ﹸﻞ ﻋ ﺑ ِﻦ ﺍﹾﻟﻌﺎ ِ
ﺤﻬﺎ
ﺣ ﱢﻘﻬﺎ ﺇﻟﱠﺎ ﺳﹶﺄﹶﻟ ﻪ ﺍﻟﱠﻠ ﻪ -ﻋ ﺰ ﻭ ﺟ ﱠﻞ -ﻋﻨﻬﺎ.ﻗِﻴ ﹶﻞ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭﻣﺎ ﺣ ﱡﻘﻬـﺎ؟ ﻗﹶـﺎ ﹶﻝ ﻳـ ﹾﺬﺑ
ﹶﻓﻴ ﹾﺄ ﹸﻛﹸﻠﻬﺎ ﻭﻟﹶﺎ ﻳ ﹾﻘ ﹶﻄ ﻊ ﺭﹾﺃ ﺳﻬﺎ ﻳ ﺮﻣِﻲ ِﺑ ِﻪ«.
١٤٠
ﺤﻴﻰ ﺑ ﻦ ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ﹶﻘﻄﱠﺎ ﹸﻥ ﻋـ ﻦ ﺍﺑـ ِﻦ
ﺤ ﻤ ﺪ ﺑ ﻦ ﺣﺎِﺗ ٍﻢ ﻧﺎ ﻳ
ﺝ ﻧﺎ ﻣ
ﺤﺠﺎ ِ
ﺴِﻠ ِﻢ ﺑ ِﻦ ﺍﹾﻟ
ﻭ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﻣ
ﺟ ﺮﻳ ٍﺞ ﺣ ﺪﹶﺛﻨِﻲ ﹶﺃﺑﻮ ﺍﻟ ﺰﺑﻴ ِﺮ ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﺟﺎِﺑ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻳﻘﹸﻮ ﹸﻝ »ﻧﻬﻰ ﺍﻟﻨِﺒ ﻲ - -ﻋـ ﻦ ﹶﺃ ﹾﻥ
ﺻﺒﺮﺍ«
ﺏ ﻳ ﹾﻘﺘ ﹶﻞ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺍﻟ ﺪﻭﺍ
ﺤ ﻤ ﺪ ﺑ ﻦ ﺯﻧﺒﻮ ٍﺭ ﺍﹾﻟ ﻤ ﱢﻜ ﻲ ﻧﺎ ﺍﺑ ﻦ ﹶﺃﺑِﻲ ﺣﺎ ِﺯ ٍﻡ ﻋ ﻦ ﻳﺰِﻳـ ﺪ
ﺐ ﹶﺃ ﺧﺒ ﺮﻧﺎ ﻣ
ﻭ ِﻣ ﻦ ﹶﻃﺮِﻳﻖِ ﹶﺃ ﺣ ﻤ ﺪ ﺑ ِﻦ ﺷ ﻌﻴ ٍ
ﺑ ِﻦ ﺍﹾﻟﻬﺎ ِﺩ ﻋ ﻦ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺟ ﻌ ﹶﻔ ٍﺮ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ »:- -ﻟﹶـﺎ
ﺗ ﻤﱢﺜﻠﹸﻮﺍ ﺑِﺎﹾﻟﺒﻬﺎِﺋ ِﻢ«.
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -
ﺼﺪﻳ ﻖ -ﺭ ِ ﻱ ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﺤﻴﻰ ﺑ ِﻦ ﺳ ِﻌﻴ ٍﺪ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ ﻚ ﻋ ﻦ ﻳ ﻭ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﻣﺎِﻟ ٍ
ﺤﻠﹰﺎ ﻭﻟﹶـﺎ ﺤ ﺮﹶﻗ ﻦ ﻧ
ﺶ ﺑ ﻌﹶﺜ ﻪ ﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ:ﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷﺎ ﹰﺓ ﻭﻟﹶﺎ ﺑ ِﻌﲑﺍ ﺇﻟﱠﺎ ِﻟ ﻤﺄﹾ ﹶﻛﹶﻠ ٍﺔ ﻭﻟﹶﺎ ﺗ
ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄ ِﻣ ِﲑ ﺟﻴ ٍ
ﻒ. ﺼﺤﺎﺑ ِﺔ ﻣﺨﺎِﻟ ﻚ ِﻣ ﻦ ﺍﻟ ﻑ ﹶﻟ ﻪ ﻓِﻲ ﹶﺫِﻟ ﺗ ﻐ ِﺮﹶﻗﻨﻪ ،ﻭﻟﹶﺎ ﻳ ﻌ ﺮ
ﺏ ﺑـ ﻦ ﻕ ﻫ ﻮ ﺍﺑ ﻦ ﺭﺍ ﻫ ﻮﻳ ِﻪ -ﻧﺎ ﻳ ﻌﻘﹸـﻮ ﻱ ﻧﺎ ِﺇ ﺳﺤﺎ ﺨﻨﺎﺯِﻳ ﺮ ﹶﻓ ﺮﻭﻳﻨﺎ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﺍﹾﻟﺒﺨﺎ ِﺭ
ﻭﹶﺃﻣﺎ ﺍﹾﻟ
ﺐ ﺳ ِﻤ ﻊ
ﺴﻴ ِ
ﺏ ﹶﺃ ﱠﻥ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻤ
ﺇﺑﺮﺍﻫِﻴ ﻢ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ﻧﺎ ﹶﺃﺑِﻲ ﻋ ﻦ ﺻﺎِﻟ ِﺢ ﺑ ِﻦ ﹶﻛﻴﺴﺎ ﹶﻥ ﻋ ﻦ ﺍ ﺑ ِﻦ ِﺷﻬﺎ ٍ
ﹶﺃﺑﺎ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻭﹶﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﹶﻟﻴﻮ ِﺷ ﹶﻜ ﻦ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰ ﹶﻝ ﻓِﻴ ﹸﻜ ﻢ ﺍﺑـ ﻦ
ﺨﻨﺰِﻳ ﺮ« ﹶﻓﹶﺄ ﺧﺒ ﺮ -ﻋﹶﻠﻴ ِﻪ ﺍﻟﺴـﻠﹶﺎ ﻡ -ﹶﺃ ﱠﻥ ﹶﻗﺘـ ﹶﻞ ﺼﻠِﻴﺐ ،ﻭﻳ ﹾﻘﺘ ﹶﻞ ﺍﹾﻟ ِ ﺴ ﺮ ﺍﻟ
ﻣ ﺮﻳ ﻢ ﺣ ﹶﻜﻤﺎ ﻋ ﺪﻟﹰﺎ ﹶﻓﻴ ﹾﻜ ِ
ﺴﻠﹶﺎ ﻡ .- ﺤﻴِﻴﻬﺎ ﻋِﻴﺴﻰ ﹶﺃﺧﻮ ﻩ -ﻋﹶﻠﻴ ِﻬﻤﺎ ﺍﻟ ﺖ ﻓِﻲ ِﻣﱠﻠِﺘ ِﻪ ﺍﱠﻟﺘِﻲ ﻳ ﺨﻨﺰِﻳ ِﺮ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺪ ِﻝ ﺍﻟﺜﱠﺎِﺑ ِ
ﺍﹾﻟ ِ
ﺐ ﹶﻓ ﺮ ﺳ ﻪ ﻳ ﻮ ﻡ ﹸﻗﺘِـ ﹶﻞ - ﺐ ﻋ ﺮﹶﻗ ﺼﺢ،ﻓِﻴ ِﻪ:ﹶﺃ ﱠﻥ ﺟ ﻌ ﹶﻔ ﺮ ﺑ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ ﺱ ﺧﺒﺮﺍ ﻟﹶﺎ ﻳ ِ ﺾ ﺍﻟﻨﺎ ِ ﻭ ﹶﺫ ﹶﻛ ﺮ ﺑ ﻌ
ﺻ ﺢ ﹶﻟﻤﺎ
ﺴ ﻤﻪِ ،ﻭﹶﻟ ﻮ
ﻭ ﻫﺬﹶﺍ ﺧﺒ ﺮ ﺭﻭﺍ ﻩ ﻋﺒﺎ ﺩ ﺑ ﻦ ﻋﺒﺪِ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ﻋ ﻦ ﺭ ﺟ ٍﻞ ِﻣ ﻦ ﺑﻨِﻲ ﻣﺮ ﹶﺓ ﹶﻟ ﻢ ﻳ
ﻚ ﹶﻓﹶﺄﹶﻗ ﺮ ﻩ.
ﻑ ﹶﺫِﻟ
ﺲ ﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﻋ ﺮ ﺠﺔﹲ؛ِﻟﹶﺄﻧ ﻪ ﹶﻟﻴ
ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻪ ﺣ
ﺴِﻠ ِﻢ ﹶﺃ ﹾﻥ ﻳ ﺪﹶﻓ ﻊ ﻋﻨ ﻪ ﻣ ﻦ ﹶﺃﺭﺍ ﺩ.٢٦١
ﺱ ﻓِﻲ ﺍﹾﻟ ﻤﺪﺍﹶﻓ ﻌ ِﺔ ﹶﻓِﺈ ﱠﻥ ِﻟ ﹾﻠ ﻤ
ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﹶﻔ ﺮ
ﻑ ﺍ َﻷ ﻣﻮﺍﻝ:
ﻼ
ِﺇﺗ ﹶ
ﲔ ﺑِﺎﻟﻠﱠـ ِﻪ ﻭﻧﺤـﺎ ِﺭﺑ ﻬ ﻢ ِﻟﻨ ﹾﻈﻔﹶـ ﺮ ﺴﺘ ِﻌ
ﺴِﻠ ِﻤﲔ،ﹶﻓِﺈﻧﻨﺎ ﻧ
ﺤﺼﻨﻮﺍ ِﻟ ِﻘﺘﺎﻝ ﺍﹾﻟ ﻤ ِﺇﺫﹶﺍ ﺍ ﺳﺘ ﻌ ﺪ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﹶﺃ ﻭ ﺗ
ﻑ
ﻼ ٍﺐ ﻋﻠﹶﻰ ﺍﻟ ﱠﻈ ﻦ ﺍﻟ ﱠﻈ ﹶﻔ ﺮ ِﺑ ِﻬ ﻢ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﺇﺗ ﹶ ﻑ ﹶﺃ ﻣﻮﺍِﻟ ِﻬﻢِ،ﺇ ﱠﻻ ِﺇﺫﹶﺍ ﹶﻏﹶﻠ
ﻼ ِ ﻚ ِﺇﻟﹶﻰ ِﺇﺗ ﹶ
ِﺑ ِﻬﻢ ،ﻭِﺇﻥﹾ ﹶﺃﺩﻯ ﹶﺫِﻟ
ِﻟﹶﺄ ﻣﻮﺍِﻟ ِﻬ ﻢ ﹶﻓﻴ ﹾﻜ ﺮ ﻩ ِﻓﻌﻞ ﺫﹶِﻟﻚ؛ِﻟﹶﺄﻧ ﻪ ِﺇ ﹾﻓﺴﺎ ﺩ ﻓِﻲ ﹶﻏﻴ ِﺮ ﻣﺤـﻞ ﺍﹾﻟﺤﺎﺟـﺔِ ،ﻭﻣﺎ ﹸﺃﺑِـﻴ ﺢ ِﺇ ﱠﻻ ﹶﻟﻬﺎ؛ﻟِـﹶﺄ ﱠﻥ
- ٢٦١ﺍﶈﻠﻰ ﺑﺎﻵﺛﺎﺭ ) ٩٢٤)(٣٤٥ /٥ﻭ(٩٢٥
١٤١
ﻚ ﺑِـﺪﻭ ِﻥ
ﺐ ﻋﻠﹶﻰ ﺍﻟ ﱠﻈ ﻦ ﺣﺼﻮﻝ ﹶﺫِﻟ
ﻆ ِﺑ ِﻬ ﻢ،ﹶﻓِﺈﺫﹶﺍ ﹶﻏﹶﻠ
ﻕ ﺍﹾﻟ ﻐﻴ ِ
ﺴ ﺮ ﺷ ﻮ ﹶﻛِﺘ ِﻬﻢ ،ﻭِﺇﹾﻟﺤﺎ
ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ﻛﹶ
٢٦٢
ﺼ ﲑ ﹶﻟﻨﺎ ﹶﻻ ﻧﺘِﻠ ﹸﻔ ﻪ.
ﻼﻑٍ ،ﻭﹶﺃﻧ ﻪ ﻳ ِ
ِﺇﺗ ﹶ
ﻼﹶﺛ ﹶﺔ ﹶﺃ ﹾﻗﺴﺎ ٍﻡ:
ﺴ ﻢ ﹶﺛ ﹶ
ﻉ ﻳﻨ ﹶﻘ ِ
ﺠ ﺮ ﻭﺍﻟ ﺰ ﺭ
ﺸ
ﺠ ِﺮ ِﻫ ﻢ ﻭ ﺯ ﺭ ِﻋ ِﻬﻢ،ﹶﻓِﺈﻥﱠ ﺍﻟ
ﻭﹶﺃﻣﺎ ﹶﻗ ﹾﻄ ﻊ ﺷ
ﺏ ِﻣ ﻦ ﺣﺼﻮِﻧ ِﻬ ﻢ ﻭﻳ ﻤﻨ ﻊ ﻣِـ ﻦ ِﻗﺘـﺎِﻟ ِﻬﻢ،ﹶﺃ ﻭ ﻼِﻓ ِﻪ ﻛﹶﺎﱠﻟﺬِﻱ ﻳ ﹾﻘ ﺮ
ﹶﺃ ﺣ ﺪﻫﺎ:ﻣﺎ ﺗ ﺪﻋﻮ ﺍﹾﻟﺤﺎ ﺟ ﹸﺔ ِﺇﻟﹶﻰ ِﺇﺗ ﹶ
ﺝ ِﺇﻟﹶﻰ ﹶﻗ ﹾﻄ ِﻌ ِﻪ ِﻟﺘ ﻮ ِﺳ ﻌ ِﺔ ﹶﻃﺮِﻳ ٍﻖ ﹶﺃﻭ ﹶﻏﻴ ِﺮﻩِ،ﹶﺃ ﻭ ﻳﻜﹸﻮﻧﻮ ﹶﻥ ﻳ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ ﺤﺘﺎ ﺴِﻠ ِﻤﲔ،ﹶﺃﻭ ﻳ ﺴﺘِﺘﺮﻭ ﹶﻥ ِﺑ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻳ
ﻑ. ﻼ ٍ ﻚ ِﺑﻨﺎ ﹶﻓﻴ ﹾﻔﻌﻞ ِﺑ ِﻬ ﻢ ﹶﺫِﻟﻚ؛ِﻟﻴﻨﺘﻬﻮﺍ،ﹶﻓ ﻬﺬﹶﺍ ﻳﺠﻮ ﺯ ِﺑ ﻐﻴ ِﺮ ِﺧ ﹶ ﹶﺫﻟِ
ﺴﺘ ِﻈﻠﱡﻮ ﹶﻥ ﺑِـﻪِ،ﹶﺃ ﻭ
ﺴِﻠﻤﻮ ﹶﻥ ِﺑ ﹶﻘ ﹾﻄ ِﻌ ِﻪ ِﻟ ﹶﻜ ﻮِﻧ ِﻬ ﻢ ﻳﻨﺘ ِﻔﻌﻮ ﹶﻥ ِﺑﺒﻘﹶﺎِﺋ ِﻪ ِﻟ ﻌﻠﹸﻮﹶﻓِﺘ ِﻬﻢ،ﹶﺃ ﻭ ﻳ
ﻀ ﺮ ﺭ ﺍﹾﻟ ﻤ ﺍﻟﺜﱠﺎِﻧ ﻲ:ﻣﺎ ﻳﺘ
ﲔ.ﺴِﻠ ِﻤ
ﺿﺮﺍ ِﺭ ﺑِﺎﹾﻟ ﻤ ﺤ ﺮ ﻡ ﹶﻗ ﹾﻄ ﻌﻪ؛ِﻟﻤﺎ ﻓِﻴ ِﻪ ِﻣ ﻦ ﺍ ِﻹ ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ِﻣ ﻦ ﹶﺛ ﻤ ِﺮﻩِ،ﹶﻓ ﻬﺬﹶﺍ ﻳ
ﻆ ﺍﹾﻟ ﹸﻜﻔﱠـﺎ ِﺭ
ﺴِﻠ ِﻤﲔ ،ﻭ ﹶﻻ ﻧ ﹾﻔ ﻊ ِﺳﻮﻯ ﹶﻏﻴ ِ
ﺿ ﺮ ﺭ ﻓِﻴ ِﻪ ﺑِﺎﹾﻟ ﻤ
ﺴ ﻤﻴ ِﻦ ِﻣﻤﺎ ﹶﻻ ﺚ:ﻣﺎ ﻋﺪﺍ ﻫ ﹶﺬﻳ ِﻦ ﺍﹾﻟ ِﻘ ﺍﻟﺜﱠﺎِﻟ ﹸ
ﺤﻨﺎِﺑﹶﻠ ِﺔ:
ﺿﺮﺍﺭِ ِﺑ ِﻬﻢ،ﹶﻓﻔِﻴ ِﻪ ِﺭﻭﺍﻳﺘﺎ ِﻥ ِﻋﻨ ﺪ ﺍﹾﻟ
ﻭﺍ ِﻹ
ﷲ ﻚ ﻭﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻭ ﹶﻏﻴ ﺮ ﻫﻤﺎ ،ﻋ ﻦ ﻋﺒ ِﺪ ﺍﷲِ»،ﹶﺃ ﱠﻥ ﺭﺳـﻮ ﹶﻝ ﺍ ِ ِﺇ ﺣﺪﺍ ﻫﻤﺎ:ﻳﺠﻮﺯ ،ﻭِﺑ ﻬﺬﹶﺍ ﻗﹶﺎﻝ ﻣﺎِﻟ
ﷲ
ﻀﲑِ ،ﻭﹶﻗ ﹶﻄﻊ ،ﻭ ِﻫ ﻲ ﺍﹾﻟﺒ ﻮﻳ ﺮ ﹸﺓ«،ﺯﺍ ﺩ ﹸﻗﺘﻴﺒﺔﹸ،ﻭﺍﺑ ﻦ ﺭ ﻣ ٍﺢ ﻓِﻲ ﺣﺪِﻳِﺜ ِﻬﻤﺎ:ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍ ُ
ﺨ ﹶﻞ ﺑﻨِﻲ ﺍﻟﻨ ِ
ﻕ ﻧ ﺣ ﺮ
ﻱ
ﷲ ﻭِﻟﻴﺨـ ِﺰ ﻋ ﺰ ﻭ ﺟ ﱠﻞ}:ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ ﻗﹶﺎِﺋ ﻤ ﹰﺔ ﻋﻠﹶﻰ ﹸﺃﺻـﻮِﻟﻬﺎ ﹶﻓﺒِـِﺈ ﹾﺫ ِﻥ ﺍ ِ
٢٦٣
ﲔ{ ]ﺍﳊﺸﺮ[٥: ﺍﹾﻟﻔﹶﺎ ِﺳ ِﻘ
ﻭﹶﻗ ﺪ ﻗﹶﺎﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ }:ﻣﺎ ﻗﹶ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﻟِﻴﻨ ٍﺔ ﹶﺃ ﻭ ﺗ ﺮ ﹾﻛﺘﻤﻮﻫﺎ ﻗﹶﺎِﺋ ﻤﺔﹰ ﻋﻠﹶﻰ ﹸﺃﺻﻮِﻟﻬﺎ ﹶﻓﺒِـِﺈ ﹾﺫ ِﻥ ﺍﻟﻠﱠـ ِﻪ
ﲔ { ]ﺍﳊﺸﺮ.[٥: ﻱ ﺍﹾﻟﻔﹶﺎ ِﺳ ِﻘ
ﺨ ِﺰ ﻭِﻟﻴ
ﷲ ﻭﻗﹶـ ﺪ ِﺭ ِﻩ ﳉﻤِﻴ ﻊ ﺑِـِﺈ ﹾﺫ ِﻥ ﺍ ِِﺇ ﱠﻥ ﻣﺎ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﹶﺃ ﺷﺠﺎ ِﺭ ﺍﻟﻨﺨِﻴﻞِ ،ﻭﻣﺎ ﺗ ﺮ ﹾﻛﺘﻤﻮ ﻩ ﺩﻭ ﹶﻥ ﹶﻗ ﹾﻄ ٍﻊ ﻓﹶـﺎ ﹶ
ﲔ ﻋ ﻦ ﲔ ﺍﳋﹶﺎ ِﺭ ِﺟ ﺱ ﻋﻠﹶﻴ ﹸﻜ ﻢ ﻓِﻴ ِﻪ ﻭ ﹶﻻ ﺣ ﺮﺝ ،ﻭﻓِﻴ ِﻪ ِﻧﻜﹶﺎﻳ ﹲﺔ ﻭ ِﺧ ﺰﻱ ﻭﻧﻜﹶﺎ ﹲﻝ ﻟِﻠﻔﹶﺎ ِﺳ ِﻘ
ﻭﹶﻗﻀﺎِﺋﻪِ ،ﻭ ﹶﻻ ﺑ ﹾﺄ
ﷲ.٢٦٤
ﻃﹶﺎ ﻋ ِﺔ ﺍ ِ
- ٢٦٢ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ٢٢٣ / ٣ﺯ
- ٢٦٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٣٢٦)(١٠٤ /٣ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٤٦) - ٢٩(١٣٦٥ /٣
] ﺵ )ﺣﺮﻕ ﳔﻞ ﺑﲏ ﺍﻟﻨﻀﲑ ﻭﻗﻄﻊ( ﺃﻱ ﺃﻛﺜﺮ ﺇﺣﺮﺍﻗﻬﺎ ﺑﺎﻟﻨﺎﺭ ﻭﻗﻄﻊ ﺑﻌﻀﻬﺎ ﻭﺑﻨﻮ ﺍﻟﻨﻀﲑ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ
)ﺍﻟﺒﻮﻳﺮﺓ( ﻣﻮﺿﻊ ﳔﻞ ﺑﲏ ﺍﻟﻨﻀﲑ)ﻟﻴﻨﺔ( ﻫﻲ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻤﺮ ﻛﻠﻬﺎ ﺇﻻ ﺍﻟﻌﺠﻮﺓ ﻭﻗﻴﻞ ﻛﺮﺍﻡ ﺍﻟﻨﺨﻞ ﻭﻗﻴﻞ ﻛﻞ ﺍﻟﻨﺨﻞ ﻭﻗﻴﻞ ﻛﻞ
ﺍﻷﺷﺠﺎﺭ ﻟﻠﻴﻨﻬﺎ ﻭﺃﺻﻠﻪ ﻟﻮﻧﺔ ﻓﻘﻠﺒﺖ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻟﻜﺴﺮﺓ ﺍﻟﻼﻡ[
- ٢٦٤ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٥٠٠٩:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٤٢
ﺴﻌﻮﺩٍ،ﹶﺃﻧ ﻪ ﹶﻗ ﺪ ﺭ ﻋﹶﻠﻴﻪِ ﺍﺑ ﻦ ﹶﺃﺧِﻴ ِﻪ ﻓِﻲ ﹶﻏ ﺰ ﻭ ٍﺓ ﹶﻏﺰﺍﻫـﺎ ﻭﺍﻟﺜﱠﺎِﻧﻴ ﹸﺔ :ﹶﻻ ﻳﺠﻮ ﺯ ِ.٢٦٥ﻟﻤﺎ ﺭ ِﻭ
ﻱ ﻋ ِﻦ ﺍﺑ ِﻦ ﻣ
ﻚ
ﺨﻠﹰﺎ؟”ﻗﹶﺎ ﹶﻝ:ﻧ ﻌﻢ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟ ﻌﻠﱠـ ﺖ ﻧ ﻚ ﹶﻏ ﺮ ﹾﻗ ﺖ ﺣ ﺮﺛﹰﺎ؟”ﻗﹶﺎ ﹶﻝ:ﻧ ﻌﻢ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟ ﻌﱠﻠ ﻚ ﺣ ﺮ ﹾﻗ
ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﻟ ﻌﱠﻠ
٢٦٦
ﻚ ﹶﻛﻔﹶﺎﻓﹰﺎ«. ﺻِﺒﻴﺎ؟”ﻗﹶﺎ ﹶﻝ:ﻧ ﻌﻢ،ﻗﹶﺎ ﹶﻝِ»:ﻟﺘ ﹸﻜ ﻦ ﹶﻏ ﺰ ﻭﺗ
ﺖ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﹶﺃ ﻭ
ﹶﻗﺘ ﹾﻠ
ﺤﻴﻮﺍﻥِ ،ﻭِﺑ ﻬﺬﹶﺍ ﻗﹶﺎﻝ ﺍ َﻷ ﻭﺯﺍ ِﻋ ﻲ ﻭﺍﻟﱠﻠﻴـﺚﹸ ،ﻭﹶﺃﺑﻮ
ﺠ ﺰ ﹶﻛ ﻌ ﹾﻘ ِﺮ ﺍﹾﻟ
ﺤﻀﺎ،ﹶﻓﹶﻠ ﻢ ﻳ
ﻼﻓﹰﺎ ﻣ
ﻚ ِﺇﺗ ﹶ
ﻭِﻟﹶﺄ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ
ﹶﺛ ﻮ ٍﺭ.
ﺤﺮﺏِ؛ِﻟﹶﺄ ﱠﻥ ﹶﻗﺘﻞ ﺑﻬﺎِﺋ ِﻤ ِﻬ ﻢ ﻳﺘ ﻮﺻﻞ ِﺑ ِﻪ
ﻑ ﻓِﻲ ﹶﺃﻧ ﻪ ﻳﺠﻮ ﺯ ﹶﻗﺘﹸﻠ ﻬﺎ ﺣﺎﹶﻟ ﹶﺔ ﺍﹾﻟ ﻼ ﻼ ِﺧ ﹶ ﺕ ﹶﻓ ﹶ ﺤﻴﻮﺍﻧﺎ ﻭﹶﺃﻣﺎ ﺍﹾﻟ
ﺕ ﺑ ﻌ ﺪ ﹶﻗﺘِﻠﻬﺎ ِﺇ ِﻥ
ﺤﻴﻮﺍﻧﺎ ِ
ﺏ ﺣ ﺮﻕِ ﺍﹾﻟ ﺡ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ ِﺑﹶﺄ ﱠﻥ ﺍ َﻷ ﺭ ﺟ ﺢ ﻭﺟﻮ ﺻ ﺮ
ِﺇﻟﹶﻰ ﹶﻗﺘِﻠ ِﻬ ﻢ ﻭ ﻫ ِﺰ ﳝِﺘ ِﻬﻢ ،ﻭ
ﺐ
ﺤﻠﱡﻮﺍ ﹶﺃﻛﹾﻞ ﺍﹾﻟ ﻤﻴﺘ ِﺔ ﻓِﻲ ﺩِﻳِﻨ ِﻬﻢ ،ﻭﻗِﻴﻞِ:ﺇ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ﻳ ﺮ ِﺟﻌـﻮ ﹶﻥ ِﺇﹶﻟﻴﻬـﺎ ﹶﻗﺒـﻞ ﹶﻓﺴـﺎ ِﺩﻫﺎ ،ﻭ ﺟ ﺍ ﺳﺘ
٢٦٧
ﺠﺐ؛ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ﻋ ﺪ ﻡ ﺍﻧِﺘﻔﹶﺎ ِﻋ ِﻬ ﻢ ِﺑ ِﻪ ﻭﹶﻗ ﺪ ﺣﺼﻞ. ﺤﺮِﻳﻖ ،ﻭِﺇ ﱠﻻ ﹶﻟ ﻢ ﻳ ِ
ﺍﻟﺘ
ﺤﻨ ِﻔﻴ ﹸﺔ ﻭﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ ِﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﻳﺠﻮ ﺯ ﻋ ﹾﻘ ﺮ ﺩﻭﺍﺑ ِﻬﻢِ،ﻟﹶﺄ ﱠﻥ ﻓِﻴـ ِﻪ
ﺐ ﺍﹾﻟ
ﺏ:ﹶﻓ ﹶﺬ ﻫ
ﺤ ﺮ ِ ﻭﹶﺃﻣﺎ ﻓِﻲ ﹶﻏﻴ ِﺮ ﺣﺎﹶﻟ ِﺔ ﺍﹾﻟ
ﺿﻌﺎﻓﹰﺎ ِﻟ ﹸﻘ ﻮِﺗ ِﻬﻢ،ﹶﻓﹶﺄ ﺷﺒ ﻪ ﹶﻗﺘﹶﻠﻬﺎ ﺣﺎﻝ ِﻗﺘﺎِﻟ ِﻬ ﻢ.
ﹶﻏﻴﻈﹰﺎ ﹶﻟ ﻬ ﻢ ﻭِﺇ
ﻚ ﻣ ﹾﻄﹶﻠﻘﹰﺎ،ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺟ ﺮﻳ ٍﺞ:ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﹶﺃﺑﻮ ﺍﻟ ﺰﺑﻴﺮِ،ﹶﺃﻧـ ﻪ ﺤﻨﺎِﺑﹶﻠ ﹸﺔ ﹶﺃﻧ ﻪ ﹶﻻ ﻳﺠﻮ ﺯ ﹶﺫِﻟ
ﻭﻳﺮﻯ ﺍﻟﺸﺎِﻓ ِﻌﻴ ﹸﺔ ﻭﺍﹾﻟ
٢٦٨
ﺻﺒﺮﺍ« ﺏ ﷲ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘ ﹶﻞ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺍﻟ ﺪﻭﺍ ﺳ ِﻤ ﻊ ﺟﺎِﺑ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﷲِ،ﻳﻘﹸﻮ ﹸﻝ»:ﻧﻬﻰ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺝ ﻳﺘﺒ ﻊ ﻳﺰِﻳ ﺪ ﺑ ﻦ
ﺨ ﺮ
ﺚ ﺟﻴﻮﺷﺎ ِﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ ﹶﻓ ﺤﻴﻰ ﺑ ِﻦ ﺳﻌِﻴﺪٍ،ﻗﹶﺎ ﹶﻝ :ﺣ ﺪﹾﺛﺖ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺑ ﻌ ﹶ ﻭ ﻋ ﻦ ﻳ
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃﺓﹰ ،ﻭﻟﹶﺎ ﹶﻛِﺒﲑﺍ ﻫ ِﺮﻣﺎ ،ﻭﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄﻌـ ﻦ
ﺸ ٍﺮ:ﻟﹶﺎ ﺗ ﹾﻘﺘﹶﻠ ﻦ
ﻚ ِﺑ ﻌ
ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎﻥﹶ،ﹶﻓﻘﹶﺎ ﹶﻝِ":ﺇﻧﻲ ﺃﹸﻭﺻِﻴ
ﺨﻠﹰﺎ ،ﻭﻟﹶـﺎ
ﺨ ﺮﺑ ﻦ ﻋﺎ ِﻣﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷﺎ ﹰﺓ ﻭﻟﹶﺎ ﺑ ِﻌﲑﺍ ِﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﹶﻠﺔٍ ،ﻭﻟﹶﺎ ﺗ ﻐ ِﺮﹶﻗ ﻦ ﻧ
ﺠﺮﺍ ﻣﹾﺜ ِﻤﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﺷ
٢٦٩
ﺠﺒ ﻦ ".ﺤ ِﺮﹶﻗﻨﻪ ،ﻭﹶﻟﺎ ﺗ ﻐﹸﻠﻞﹾ ،ﻭﻟﹶﺎ ﺗ
ﺗ
ﺚ ﻳﺰِﻳ ﺪ ﺑ ﻦ ﹶﺃﺑِـﻲ ﺳـ ﹾﻔﻴﺎ ﹶﻥ ِﺇﻟﹶـﻰ ﷲ ﻋﻨ ﻪ ﺑ ﻌ ﹶ
ﺿ ﻲ ﺍ ُﺠ ﻮﻧِﻲ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺭ ِ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ِﻋ ﻤﺮﺍ ﹶﻥ ﺍﹾﻟ
٢٧٠
ﺤﺪِﻳﺚﹶِ،ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ ":ﻭﻟﹶﺎ ﺗ ﹾﺬﺑﺤﻮﺍ ﺑ ِﻌﲑﺍ ﻭﻟﹶﺎ ﺑ ﹶﻘﺮﺍ ِﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛ ٍﻞ "
ﺍﻟﺸﺎﻡِ ،ﹶﻓ ﻤﺸﻰ ﻣ ﻌﻪ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺍﹾﻟ
- ٢٦٥ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ،٢٢٣ / ٣ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ،٢٢٦ / ٤ﻭﺍﳌﻐﲏ ،٤٥١،٤٥٣،٤٥٤ / ٨ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ٤٨،٤٩ / ٣ﺯ
- ٢٦٦ﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ) ( ٢٦٣٠)(٢٨١ /٢ﺻﺤﻴﺢ
- ٢٦٧ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ،١٨١ / ٢ﻭﺍﳌﻌﲎ ،٤٥٢ - ٤٥١ / ٨ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ١٩٧ / ٥ﺯ
- ٢٦٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٩٥٩) - ٦٠(١٥٥٠ /٣
- ٢٦٩ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ) ( ٣٣١٢١)(٤٨٣ /٦ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٢٧٠ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ) ( ١٨١٣٢)(١٤٧ /٩ﺻﺤﻴﺢ ﻟﻐﲑﻩ
١٤٣
ﺽ ِﻟﻴ ﹾﻔﺴِـ ﺪ ﻓِﻴﻬـﺎ
ﻭِﻟﹶﺄﻧ ﻪ ِﺇ ﹾﻓﺴﺎ ﺩ ﻳ ﺪﺧﻞ ﻓِﻲ ﻋﻤﻮ ِﻡ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ }:ﻭِﺇﺫﹶﺍ ﺗ ﻮﻟﱠﻰ ﺳﻌﻰ ﻓِﻲ ﺍﻟﹾـﹶﺄ ﺭ ِ
ﺕ
ﺤﻴﻮﺍﻧﺎ ِ
ﺐ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ { ]ﺍﻟﺒﻘﺮﺓ .[٢٠٥:ﻭﻳﺠﻮ ﺯ ﻋ ﹾﻘ ﺮ ﺍﹾﻟ ﺤ ﺴ ﹶﻞ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ ﺤ ﺮﺙﹶ ﻭﺍﻟﻨ ﻚ ﺍﹾﻟ ﻭﻳ ﻬِﻠ
ﺖ ﺍﹾﻟﺤﺎ ﺟ ﹸﺔ ﺩﺍ ِﻋﻴ ﹰﺔ ِﺇﻟﹶﻰ ﹶﺫِﻟﻚِ،ﻟﹶﺄ ﱠﻥ ﺍﹾﻟﺤﺎ ﺟ ﹶﺔ ﺗﺒِﻴ ﺢ ﻣﺎﻝ ﺍﹾﻟ ﻤ ﻌﺼﻮﻡِ،ﹶﻓﻤﺎﻝ ﺍﹾﻟﻜﹶـﺎِﻓ ِﺮ ﻸﻛﹾﻞ ِﺇ ﹾﻥ ﻛﹶﺎﻧ ِ ِﻟ َ
ﻸﻛﹾـﻞ ﺤﻴـﻮﺍ ﹸﻥ ﹶﻻ ﻳـﺮﺍ ﺩ ِﺇ ﱠﻻ ِﻟ َ
ﹶﺃ ﻭﻟﹶﻰ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﺗ ﹸﻜ ِﻦ ﺍﹾﻟﺤﺎ ﺟ ﹸﺔ ﺩﺍ ِﻋﻴ ﹰﺔ ِﺇﹶﻟﻴ ِﻪ ﻧ ﹶﻈ ﺮﻧﺎ:ﹶﻓِﺈ ﹾﻥ ﻛﹶـﺎ ﹶﻥ ﺍﹾﻟ
ﺤ ﹾﻜ ﻤ ﻪ ﺣﻜﹾـ ﻢ ﺍﻟ ﱠﻄﻌﺎﻡِِ،ﻟﹶﺄﻧـ ﻪ ﹶﻻ ﻳـﺮﺍ ﺩ ِﻟ ﻐﻴـ ِﺮ ﺼﻴﺪِ،ﹶﻓ
ﺤﻤﺎﻡِ ،ﻭ ﺳﺎِﺋ ِﺮ ﺍﻟ ﱠﻄﻴﺮِ،ﻭﺍﻟ ﻛﹶﺎﻟ ﺪﺟﺎﺝِ،ﻭﺍﹾﻟ
ﺝ ِﺇﹶﻟﻴ ِﻪ ﻓِﻲ ﺍﹾﻟ ِﻘﺘﺎﻝ ﹶﻟ ﻢ ﻳﺒ ﺢ ﹶﺫﺑﺤـ ﻪ ِﺇ ﱠﻻ
ﺤﺘﺎ
ﺍ َﻷﻛﹾﻞ ،ﻭﺗﻘِﻞ ﻗِﻴ ﻤﺘﻪ،ﹶﻓﹶﺄ ﺷﺒ ﻪ ﺍﻟ ﱠﻄﻌﺎﻡ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣﻤﺎ ﻳ
٢٧١
ﻸﻛﹾﻞ.
ِﻟ َ
ﻒ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ُﺀ ﻋﻠﹶﻰ ﹶﺃ ﹾﻗﻮﺍ ٍﻝ:
ﺤﺮِﻳ ِﻘ ِﻪ ﺍ ﺧﺘ ﹶﻠ
ﻭﻓِﻲ ﺗ ﻐﺮِﻳ ِﻖ ﺍﻟﻨﺤﻞ ﻭﺗ
ﺤﻨﺎِﺑﹶﻠ ﹸﺔ ﻭﻋﺎ ﻣ ﹸﺔ ﹶﺃﻫﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِﻣﻨ ﻬ ﻢ ﺍ َﻷ ﻭﺯﺍ ِﻋ ﻲ ﻭﺍﻟﱠﻠ ﻴﺚﹸِ،ﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﹶﻻ ﻳﺠﻮ ﺯ ﺗ ﻐﺮِﻳ ﻖ
ﺐ ﺍﻟﺸﺎِﻓ ِﻌﻴ ﹸﺔ ﻭﺍﹾﻟ ﹶﺫ ﻫ
ﺚ ﺟﻴﻮﺷـﺎ ِﺇﻟﹶـﻰ ﺼﺪﻳ ﻖ ﺑ ﻌ ﹶ ﺤﻴﻰ ﺑ ِﻦ ﺳﻌِﻴﺪٍ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﺍﻟ ﻱ ﻋ ﻦ ﻳ ﺤﺮِﻳ ﹸﻘﻪِ،ﻟﻤﺎ ﺭ ِﻭ ﺍﻟﻨﺤﻞ ﻭﺗ
ﻉ.ﹶﻓ ﺰ ﻋﻤﻮﺍ ﹶﺃ ﱠﻥ
ﻚ ﺍﹾﻟﹶﺄ ﺭﺑﺎ ِ
ﺝ ﻳ ﻤﺸِﻲ ﻣ ﻊ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻭﻛﹶﺎﻥﹶ ﹶﺃ ِﻣ ﲑ ﺭﺑ ٍﻊ ِﻣ ﻦ ِﺗ ﹾﻠ ﺨ ﺮ ﺍﻟﺸﺎ ِﻡ.ﹶﻓ
ﺖ ِﺑﻨﺎ ِﺯ ٍﻝ َ،ﻣـﺎ ﹶﺃﻧـﺎ
ﻳﺰِﻳ ﺪ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄﺑِﻲ ﺑ ﹾﻜ ٍﺮِ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛﺐ ،ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹶﺃﻧ ِﺰ ﹶﻝ.ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ »ﻣﺎ ﹶﺃﻧ
ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﺯ ﻋﻤـﻮﺍ ﻚ ﺳﺘ ِﻱ ﻫ ِﺬ ِﻩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ«.ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪِ»:ﺇﻧ ﺐ ﺧﻄﹶﺎ ﺴ ﺐِ.ﺇﻧﻲ ﹶﺃ ﺣﺘ ِِﺑﺮﺍ ِﻛ ٍ
ﺠ ﺪ ﹶﻗ ﻮﻣـﺎ
ﺴ ﻬ ﻢ ﻟﹶـ ﻪ .ﻭﺳـﺘ ِ ﺴ ﻬ ﻢ ِﻟﱠﻠ ِﻪ.ﹶﻓ ﹶﺬ ﺭ ﻫ ﻢ ﻭﻣﺎ ﺯ ﻋﻤﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﹶﺃﻧ ﻬ ﻢ ﺣﺒﺴﻮﺍ ﹶﺃﻧ ﹸﻔ
ﻚ
ﻒ« .ﻭِﺇﻧﻲ ﻣﻮﺻِﻴ ﺴﻴ ِ ﺤﺼﻮﺍ ﻋﻨ ﻪ ﺑِﺎﻟ ﺏ ﻣﺎ ﹶﻓ ﺿ ِﺮ
ﺸ ﻌ ِﺮ.ﻓﹶﺎ ﻁ ﺭﺀُﻭ ِﺳ ِﻬ ﻢ ِﻣ ﻦ ﺍﻟ ﹶﻓﺤﺼﻮﺍ ﻋ ﻦ ﹶﺃ ﻭﺳﺎ ِ
ﺠﺮﺍ ﻣﹾﺜ ِﻤﺮﺍ ،ﻭﻟﹶـﺎ ﺗﺨـ ﺮﺑ ﻦ
ﺻِﺒﻴﺎ ،ﻭﻟﹶﺎ ﹶﻛِﺒﲑﺍ ﻫ ِﺮﻣﺎ ،ﻭﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄ ﻌ ﻦ ﺷـ ﺸ ٍﺮ»:ﻟﹶﺎ ﺗ ﹾﻘﺘﹶﻠ ﻦ ﺍ ﻣ ﺮﹶﺃﺓﹰ ،ﻭﻟﹶﺎ ِﺑ ﻌ
ﺤﻠﹰﺎ ،ﻭﻟﹶﺎ ﺗ ﻐ ﺮﹶﻗﻨـﻪ ،ﻭﻟﹶﺎ ﺗ ﻐﻠﹸـ ﹾﻞ ﻭﻟﹶـﺎ
ﺤ ِﺮﹶﻗ ﻦ ﻧ
ﻋﺎ ِﻣﺮﺍ ،ﻭﻟﹶﺎ ﺗ ﻌ ِﻘ ﺮ ﱠﻥ ﺷﺎﺓﹰ ،ﻭﻟﹶﺎ ﺑ ِﻌﲑﺍِ،ﺇﻟﱠﺎ ِﻟ ﻤ ﹾﺄ ﹶﻛﹶﻠ ٍﺔ .ﻭﻟﹶﺎ ﺗ
ﺠﺒ ﻦ«.٢٧٢ ﺗ
ﺽ ِﻟﻴ ﹾﻔﺴِـ ﺪ ﻓِﻴﻬـﺎ
ﻭِﻟﹶﺄﻧ ﻪ ِﺇ ﹾﻓﺴﺎ ﺩ ﹶﻓﻴ ﺪﺧﻞ ﻓِﻲ ﻋﻤﻮ ِﻡ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ }:ﻭِﺇﺫﹶﺍ ﺗ ﻮﻟﱠﻰ ﺳﻌﻰ ﻓِﻲ ﺍﻟﹾـﹶﺄ ﺭ ِ
ﺐ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ { ]ﺍﻟﺒﻘﺮﺓ.[٢٠٥: ﺤ ﺴ ﹶﻞ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ ﺙ ﻭﺍﻟﻨ
ﺤ ﺮ ﹶ
ﻚ ﺍﹾﻟ
ﻭﻳ ﻬِﻠ
ﲔ.
ﺸ ِﺮ ِﻛ ﻆ ﺍﹾﻟ ﻤ
ﺠ ﺰ ﹶﻗﺘﹸﻠ ﻪ ِﻟ ﻐﻴ ِ
ﻭِﻟﹶﺄﻧ ﻪ ﺣﻴﻮﺍ ﹲﻥ ﺫﹸﻭ ﺭﻭﺡٍ،ﹶﻓﹶﻠ ﻢ ﻳ
- ٢٧١ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢٩٠ /٩
- ٢٧٢ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﺕ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ) ( ١٠)(٤٤٨ /٢ﺻﺤﻴﺢ ﻣﺮﺳﻞ
١٤٤
ﺤﻨ ِﻔﻴ ِﺔ ِﺇﺑﺎ ﺣﺘﻪ؛ِﻟﹶﺄ ﱠﻥ ﻓِﻴ ِﻪ ﹶﻏﻴﻈﹰﺎ ﹶﻟ ﻬﻢ ،ﻭِﺇﺿﻌﺎﻓﹰﺎ ﹶﻓﹶﺄ ﺷﺒ ﻪ ﹶﻗﺘﻞ ﺑﻬـﺎِﺋ ِﻤ ِﻬ ﻢ ﺣـﺎﻝ
ﺐ ﺍﹾﻟ
ﻭ ﻣ ﹾﻘﺘﻀﻰ ﻣ ﹾﺬ ﻫ ِ
٢٧٣
ِﻗﺘﺎِﻟ ِﻬ ﻢ.
ﺖ
ﻼﹸﻓﻬﺎ ﺟﺎِﺋﺰﺍ ﹶﻗﻠﱠـ ﻼِﻓﻬﺎ ﹶﺃ ﺧ ﹶﺬ ﻋﺴِﻠﻬﺎ ﻛﹶﺎ ﹶﻥ ِﺇﺗ ﹶ ﺼ ﺪ ِﺑِﺈﺗ ﹶ
ﻭﹶﻓﺼﻞ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ ﺍﹾﻟ ﹶﻘﻮﻝ ﻓِﻴﻪِ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍِ:ﺇ ﹾﻥ ﹶﻗ
ﻼﹸﻓﻬﺎ ،ﻭِﺇ ﹾﻥ ﹶﻛﹸﺜ ﺮ ﹶﻓﻴﺠﻮ ﺯ ﻓِـﻲ
ﺖ ﹸﻛ ِﺮ ﻩ ِﺇﺗ ﹶ
ﺴِﻠﻬﺎ،ﹶﻓِﺈ ﹾﻥ ﹶﻗﱠﻠ
ﺼ ﺪ ﹶﺃ ﺧ ﹶﺬ ﻋ
ﺕ ﺍﺗﻔﹶﺎﻗﹰﺎ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹾﻘ ِ
ﹶﺃ ﻭ ﹶﻛﹸﺜ ﺮ ِ
ِﺭﻭﺍﻳ ٍﺔ ﻣ ﻊ ﺍﹾﻟ ﹶﻜﺮﺍ ﻫﺔِ ،ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﹶﻻ ﻳﺠﻮﺯ ،ﻭِﺇﻧﻤﺎ ﺟﺎ ﺯ ﻓِﻲ ﺣﺎﻝ ﺍﹾﻟ ﹶﻜﹾﺜ ﺮ ِﺓ ِﻟﻤﺎ ﻓِﻴ ِﻪ ﻣِـ ﻦ ﺍﻟﻨﻜﹶﺎﻳـ ِﺔ
٢٧٤
ﹶﻟ ﻬ ﻢ.
ﺠﻨِﻴ ِﻖ:
ﺤﺮِﻳ ﻖ ﺍﹾﻟ ﻌ ﺪﻭ ﺑِﺎﻟﻨﺎ ِﺭ ،ﻭﺗ ﻐﺮِﻳ ﹸﻘ ﻪ ﺑِﺎﹾﻟﻤﺎ ِﺀ ،ﻭ ﺭ ﻣﻴ ﻪ ﺑِﺎﹾﻟ ﻤ ﻨ
ﺗ
ﺍﻟﻈﻔﺮ ﺑﺎﻟﻌﺪﻭ ﺃﻣﺮ ﺗﺘﻮﻕ ﻟﻪ ﺍﻟﻨﻔﺲ،ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﻨﻪ ﻛﺬﻟﻚ ﺃﻣﺮ ﻳﱰﻝ ﺍﻟﱪﺩ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ.
ﻭﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻈﺎﻓﺮ ﺻﺎﺣﺐ ﺣﻖ -ﻭﻻ ﺣﻖ ﺳﻮﻯ ﺍﻹﺳﻼﻡ -ﻭﺍﻟﻌﺪﻭ ﺻﺎﺣﺐ ﺑﺎﻃﻞ -
ﻭﺃﻋﻈﻢ ﺍﻟﺒﺎﻃﻞ ﻫﻮ ﺍﻟﻜﻔﺮ -ﻭﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺍﻟﻜﺎﻓﺮ ﻗﺪ ﻋﺎﻧﺪ ﺍﳊﻖ ﻭﺟﺤﺪﻩ ﻭﺁﺫﻯ
ﺻﺎﺣﺒﻪ -ﺍﳌﺆﻣﻦ -ﻭﱂ ﻳﺮﻉ ﰲ ﺣﻘﻪ ﻋﻬﺪﹰﺍ ﻭﻻ ﻗﺮﺍﺑﺔ،ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻈﺎﻓﺮ ﻫﻮ ﺍﳌﺴﻠﻢ
ﺍﳌﻈﻠﻮﻡ،ﻭﺍﳌﻈﻔﻮﺭ ﺑﻪ ﻫﻮ ﺍﻟﻜﺎﻓﺮ ﺍﻟﻈﺎﱂ،ﺗﻜﻮﻥ ﻣﺴﻮﻏﺎﺕ ﺍﻻﻧﺘﻘﺎﻡ ﰲ ﻗﻤﺔ ﺍﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ.
ﻭﻫﻨﺎ ﺗﺘﻮﻕ ﺍﻟﻨﻔﺲ ﺇﱃ ﺍﺳﺘﻌﻤﺎﻝ ﺃﺷﺪ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻧﺘﻘﺎﻣﹰﺎ.
ﺃﻟﻴﺲ ﻟﻠﻤﺴﻠﻢ ﺍﳊﻖ ﺃﻥ ﻳﻘﺘﻞ ﺍﻟﻜﺎﻓﺮ ﺍﶈﺎﺭﺏ ﺍﻟﺬﻱ ﱂ ﻳﺄﻝ ﺟﻬﺪﹰﺍ ﰲ ﺍﻟﺘﻨﻜﻴﻞ ﺑﺎﳌﺴﻠﻢ ﻭﻓﺘﻨﺘﻪ
ﻭﺇﻳﺬﺍﺋﻪ؟ ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﺴﻠﻢ ﺍﳊﻖ ﰲ ﻗﺘﻞ ﻫﺬﺍ ﺍﻟﻜﺎﻓﺮ ﺃﻳﻘﺘﻠﻪ ﺑﻮﺳﻴﻠﺔ ﺳﻬﻠﺔ،ﻻ ﻳﺬﻭﻕ ﺎ
ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺃﺫﺍﻕ ﺍﳌﺴﻠﻢ ﻣﺎ ﻗﺪ ﻳﻜﻮﻥ ﺃﺷﺪ ﻣﻨﻪ؟
ﻓﺘﺘﺠﺎﻭﺏ ﺍﻟﻌﻮﺍﻃﻒ ﻃﺎﻟﺒﺔ ﻗﺘﻠﻪ ﺑﺄﺷﺪ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻘﺘﻞ،ﻭﻟﻌﻞ ﺣﺮ ﺍﻟﻨﺎﺭ ﺃﺷﻔﻰ ﻟﻘﻠﺐ ﺍﳌﺴﻠﻢ
ﻋﻨﺪﻣﺎ ﻳﺮﺍﻫﺎ ﺗﻠﺘﻬﻢ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺑﺪﻥ ﻋﺪﻭﻩ ﺍﻟﻜﺎﻓﺮ،ﻓﻠﻴﻜﻦ ﻗﺘﻠﻪ ﺑﺎﻟﻨﺎﺭ،ﻫﻮ ﺍﻟﺸﺎﰲ.
ﺚ ﹶﺃﺑِـﻲ ﻼﻑٍ؛ِﻟﺤـﺪِﻳ ِ ﺤﺮِﻳ ﹸﻘ ﻪ ﺑِﺎﻟﻨﺎ ِﺭ ِﺑ ﻐﻴ ِﺮ ِﺧ ﹶ
ﻼ ﻳﺠﻮ ﺯ ﺗ
ﻗﹶﺎﻝ ﺍﺑ ﻦ ﹸﻗﺪﺍ ﻣ ﹶﺔِ:ﺇﺫﹶﺍ ﹶﻗ ﺪ ﺭ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺪ ﻭ ﹶﻓ ﹶ
ﻼﻧﺎ
ﻼﻧﺎ ﻭﹸﻓ ﹶ
ﺚ ﹶﻓﻘﹶﺎ ﹶﻝِ»:ﺇ ﹾﻥ ﻭ ﺟ ﺪﺗ ﻢ ﹸﻓ ﹶ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ:ﺑ ﻌﹶﺜﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺑ ﻌ ٍ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺤ ِﺮﻗﹸـﻮﺍ ﺝِ»:ﺇﻧﻲ ﹶﺃ ﻣ ﺮﺗ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ ﳋﺮﻭ ﲔ ﹶﺃ ﺭ ﺩﻧﺎ ﺍ ﹸﹶﻓﹶﺄ ﺣ ِﺮﻗﹸﻮ ﻫﻤﺎ ﺑِﺎﻟﻨﺎ ِﺭ«،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺣ
٢٧٥
ﺏ ِﺑﻬﺎ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ،ﹶﻓِﺈ ﹾﻥ ﻭ ﺟ ﺪﺗﻤﻮ ﻫﻤﺎ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮ ﻫﻤﺎ«.
ﻼﻧﺎ ،ﻭِﺇ ﱠﻥ ﺍﻟﻨﺎ ﺭ ﹶﻻ ﻳ ﻌ ﱢﺬ
ﻼﻧﺎ ﻭﹸﻓ ﹶ
ﹸﻓ ﹶ
- ٢٧٣ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ٢٢٣ / ٣ﺯ
- ٢٧٤ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ١٨١ / ٢ﺯ
- ٢٧٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠١٦)(٦١ /٤
١٤٥
ﺠ ﺰ ﺭ ﻣﻴ ﻬ ﻢ ِﺑﻬﺎ؛ﻟِـﹶﺄﻧ ﻬ ﻢ ﻓِـﻲ
ﹶﻓﹶﺄﻣﺎ ﺭ ﻣﻴ ﻬ ﻢ ﹶﻗﺒﻞ ﹶﺃ ﺧ ِﺬ ِﻫ ﻢ ﺑِﺎﻟﻨﺎﺭِ،ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﻣ ﹶﻜ ﻦ ﹶﺃ ﺧ ﹸﺬ ﻫ ﻢ ِﺑﺪﻭِﻧﻬﺎ ﹶﻟ ﻢ ﻳ
ﺠ ِﺰ ﻋﻨ ﻬ ﻢ ِﺑ ﻐﻴ ِﺮﻫﺎ ﹶﻓﺠﺎِﺋ ﺰ ﻓِﻲ ﹶﻗﻮﻝ ﹶﺃ ﹾﻛﹶﺜ ِﺮ ﹶﺃﻫﻞ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ ،ﻭِﺑ ِﻪ ﻗﹶﺎﻝ
ﻣ ﻌﻨﻰ ﺍﹾﻟ ﻤ ﹾﻘﺪﻭ ِﺭ ﻋﹶﻠﻴﻪِ ،ﻭﹶﺃﻣﺎ ِﻋﻨ ﺪ ﺍﹾﻟ ﻌ
ﻚ ﹶﻻ ﻳﺠﻮ ﺯ ِﻋﻨ ﺪ ﻫ ﻢ ﺗ ﻐﺮِﻳ ﻖ ﺍﻟﹾ ﻌ ﺪ ﻭ ﺑِﺎﹾﻟﻤﺎﺀِِ،ﺇﺫﹶﺍ ﹶﻗ ﺪ ﺭ ﻋﹶﻠﻴ ِﻬ ﻢ
ﺤﻨﺎﺑِﹶﻠﺔﹸ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﺍﻟﱠﺜ ﻮ ِﺭﻱ،ﻭﺍ َﻷ ﻭﺯﺍ ِﻋﻲ،ﻭﺍﹾﻟ
٢٧٦
ِﺑ ﻐﻴ ِﺮ ِﻩ.
ﻚ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﹶﲑﳘـﺎ ﻣﻄﹶﻠﻘﹰـﺎ ﺴﻠﹶﻒ ﻓِﻲ ﺍﻟﺘﺤﺮِﻳﻖ:ﹶﻓ ﹶﻜ ِﺮ ﻩ ﹶﺫِﻟ
ﻒ ﺍﻟ
ﻭﰲ ﺍﻟﻔﺘﺢ":ﻭﺍﺧﺘﹶﻠ
ﺐ ﻛﹸﻔﺮ ﺃﹶﻭ ﻓِﻲ ﺣﺎﻝ ﻣﻘﺎﺗﻠﹶﺔ ﺃﹶﻭ ﻛﺎ ﹶﻥ ﻗِﺼﺎﺻﺎ،ﻭﺃﹶﺟﺎ ﺯ ﻩ ﻋِﻠ ﻲ ﻭﺧﺎﻟِﺪ ﺑﻦ ﺴﺒ ِ
ﻚ ِﺑ ﺳﻮﺍﺀ ﻛﺎ ﹶﻥ ﹶﺫِﻟ
ﺍﻟﻮﻟِﻴﺪ ﻭﻏﹶﲑﳘﺎ.
ﺲ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﻋﻠﹶﻰ ﺍﻟﺘﺤﺮِﱘ ﺑﻞ ﻋﻠﹶﻰ ﺳﺒِﻴﻞ ﺍﻟﺘﻮﺍﺿﻊ،ﻭﻳ ﺪ ﹼﻝ ﻋﻠﹶـﻰ ﺟـﻮﺍﺯ ﻭﻗﺎ ﹶﻝ ﺍ ﹸﳌ ﻬﻠﱠﺐ:ﻟﹶﻴ
ﻕ ﹶﺃﺑﻮ
ﳊﺪِﻳ ِﺪ ﺍﳌﹶﺤ ِﻤ ﻲ،ﻭﻗﹶﺪ ﺣ ﺮ
ﲔ ﺑِﺎ ﹶ
ﺍﻟﺘﺤﺮِﻳﻖ ﻓِﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ،ﻭﻗﹶﺪ ﺳ ﻤ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﺃﹶﻋﻴﻦ ﺍﻟ ﻌ ﺮِﻧﻴ
ﻕ ﺧﺎﻟِﺪ ﺑﻦ ﺍﻟﻮﻟِﻴـﺪ ﺑِﺎﻟﻨـﺎ ِﺭ ﻧﺎﺳـﺎ ﻣِـﻦ ﺃﹶﻫـﻞ ﺑﻜﺮ ﺍﻟﺒﻐﺎﺓ ﺑِﺎﻟﻨﺎ ِﺭ ِﺑﺤﻀ ﺮ ِﺓ ﺍﻟﺼﺤﺎﺑﺔ،ﻭ ﺣ ﺮ
ﻱ
ﳊﺼﻮﻥ ﻭﺍﳌﹶﺮﺍﻛِﺐ ﻋﻠﹶﻰ ﺃﹶﻫﻠﻬﺎ ﻗﺎﻟﹶـ ﻪ ﺍﻟﻨـﻮ ِﻭ ﺍﻟ ﺮﺩﺓ.ﻭﺃﹶﻛﺜﹶﺮ ﻋﻠﹶﻤﺎﺀ ﺍ ﹶﳌﺪِﻳﻨﺔ ﻳﺠِﻴﺰﻭ ﹶﻥ ﺗﺤ ِﺮﻳﻖ ﺍ ﹸ
ﻭﺍﻷَﻭﺯﺍ ِﻋ ﻲ.
ﲔ ﻛﺎﻧـﺖ ﻗِﺼﺎﺻـﺎ ﺃﹶﻭ ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍ ﹸﳌﻨِﲑ ﻭﻏﹶﲑﻩ:ﻻ ﺣﺠﺔ ﻓِﻴﻤﺎ ﹸﺫ ِﻛ ﺮ ﻟِﻠﺠﻮﺍ ِﺯَ ،ﻷ ﱠﻥ ِﻗﺼﺔ ﺍﻟ ﻌ ﺮِﻧﻴ
ﳊﺼـﻮﻥ ﻣﻨﺴﻮﺧﺔ ﻛﹶﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ.ﻭﺗﺠﻮِﻳﺰ ﺍﻟﺼﺤﺎِﺑ ﻲ ﻣﻌﺎﺭﺽ ِﺑﻤﻨ ِﻊ ﺻـﺤﺎِﺑ ﻲ ﺁﺧﺮ،ﻭِﻗﺼـﺔ ﺍ ﹸ
ﻚ ﺇِﺫﺍ ﺗ ﻌﻴ ﻦ ﹶﻃﺮِﻳﻘﹰﺎ ﻟِﻠﻈﱡﻔ ِﺮ ﺑِﺎﻟ ﻌ ﺪ ﻭ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﹶﻗﻴ ﺪ ﻩ ِﺑﺄﹶﻥ ﻻ
ﻀﺮﻭ ﺭ ِﺓ ِﺇﻟﹶﻰ ﹶﺫِﻟ
ﻭﺍﳌﹶﺮﺍﻛِﺐ ﻣ ﹶﻘﻴﺪﺓ ﺑِﺎﻟ
ﻳﻜﹸﻮﻥ ﻣ ﻌﻬﻢ ﻧِﺴﺎﺀ ﻭﻻ ﺻِﺒﻴﺎﻥ ﻛﹶﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ.
ﻭﹶﺃﻣﺎ ﺣﺪِﻳﺚ ﺍﻟﺒﺎﺏ ﻓﹶﻈﺎﻫِﺮ ﺍﻟﻨﻬﻲ ﻓِﻴ ِﻪ ﺍﻟﺘﺤﺮِﱘ،ﻭﻫﻮ ﻧﺴﺦ ﻷَﻣ ِﺮ ِﻩ ﺍ ﹸﳌﺘ ﹶﻘﺪﻡ ﺳﻮﺍﺀ ﻛﺎ ﹶﻥ ﺑِـﻮﺣ ٍﻲ
ﻚ ﻓِﻲ ﺷﺨﺺ ِﺑﻌﻴِﻨ ِﻪ. ِﺇﻟﹶﻴ ِﻪ ﺃﹶﻭ ﺑِﺎﺟﺘِﻬﺎ ٍﺩ ﻣِﻨ ﻪ،ﻭﻫﻮ ﻣﺤﻤﻮﻝ ﻋﻠﹶﻰ ﻣﻦ ﹶﻗﺼﺪ ِﺇﻟﹶﻰ ﹶﺫِﻟ
ﻒ ﻓِﻲ ﻣﺬﻫﺐ ﻣﺎﻟِﻚ ﻓِﻲ ﺃﹶﺻﻞ ﺍﳌﹶﺴﹶﺄﻟﹶﺔ ﻭﻓِﻲ ﺍﻟﺘﺪﺧِﲔ ﻭﻓِﻲ ﺍﻟﻘِﺼﺎﺹ ﺑِﺎﻟﻨﺎ ِﺭ. ﻭﻗﹶﺪ ﺍﹸﺧﺘِﻠ
ﳊﺪِﻳﺚ ﺟﻮﺍﺯ ﺍﳊﹸﻜﻢ ﺑِﺎﻟﺸﻲ ِﺀ ﺍﺟﺘِﻬﺎﺩﺍ ﹸﺛ ﻢ ﺍﻟ ﺮﺟﻮﻉ ﻋﻨ ﻪ،ﻭﺍﺳﺘِﺤﺒﺎﺏ ﺫِﻛﺮ ﺍﻟ ﺪﻟِﻴﻞ ﻋِﻨﺪ ﻭﻓِﻲ ﺍ ﹶ
ﳊﺪﻭﺩ ﻭﻧﺤﻮﻫﺎ،ﻭﹶﺃ ﱠﻥ ﻃﹸﻮﻝ ﺍﻟﺰﻣﺎﻥ ﻻ ﻳﺮﻓﹶـﻊ ﺍﻟ ﻌﻘﹸﻮﺑـﺔ ﺍﳊﹸﻜﻢ ِﻟﺮﻓ ِﻊ ﺍﻹِﻟﺒﺎﺱ ﻭﺍﻻﺳﺘِﻨﺎﺑﺔ ﻓِﻲ ﺍ ﹸ
٢٧٧
ﺤﻘﹼﻬﺎ".ﻋﻤﻦ ﻳﺴﺘ ِ
- ٢٧٦ﺍﳌﻐﲏ ٤٤٨،٤٤٩ / ٨ﺯ
- ٢٧٧ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٥٠ /٦
١٤٦
ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻥ ﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﱂ ﻳﺒﻠﻐﻪ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻹﺣﺮﺍﻕ ﺑﺎﻟﻨﺎﺭ ﻟﻠﻌﺪﻭ
ﺍﻟﻜﺎﻓﺮ،ﻓﺄﺣﺮﻕ ﺑﻌﺾ ﺍﻟﻜﻔﺎﺭ ﰲ ﻋﻬﺪﻩ،ﻛﻤﺎ ﺛﺒﺖ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋ ﻦ ِﻋ ﹾﻜ ِﺮ ﻣ ﹶﺔ،ﻗﹶﺎ ﹶﻝ:ﹸﺃِﺗ ﻲ
ﺖ ﹶﺃﻧﺎ ﹶﻟ ﻢ ﺱ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﻟ ﻮ ﹸﻛﻨ ﻚ ﺍﺑ ﻦ ﻋﺒﺎ ٍ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪِ،ﺑ ﺰﻧﺎ ِﺩﹶﻗ ٍﺔ ﹶﻓﹶﺄ ﺣ ﺮﹶﻗ ﻬ ﻢ ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ
ﻋِﻠ ﻲ ﺭ ِ
ﺏ ﺍﻟﱠﻠ ِﻪ« ﻭﹶﻟ ﹶﻘﺘ ﹾﻠﺘ ﻬ ﻢِ،ﻟ ﹶﻘ ﻮ ِﻝ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﹸﺃ ﺣ ِﺮ ﹾﻗ ﻬ ﻢِ،ﻟﻨ ﻬ ِﻲ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ »:ﹶﻻ ﺗ ﻌ ﱢﺬﺑﻮﺍ ِﺑ ﻌﺬﹶﺍ ِ
»:ﻣ ﻦ ﺑ ﺪ ﹶﻝ ﺩِﻳﻨ ﻪ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮ ﻩ«.٢٧٨
ﺤﺪِﻳ ﻦ ﺠ ﻤ ٍﻊ ﻣ ﹾﻠ ِ
ﻱ ِﺑ ﹶﻘ ﻮ ٍﻡ ﻣ ﺮﺗﺪﻳ ﻦ ﹶﺃ ﻭ ِﺑ
ﻱ ﺟِﻲ َﺀ ) ﻋِﻠ ﻲ( ﹶﻛ ﺮ ﻡ ﺍﻟﱠﻠ ﻪ ﻭ ﺟ ﻬ ﻪ )ِﺑ ﺰﻧﺎ ِﺩﹶﻗ ٍﺔ( ﺃﹶ )ﻗﹶﺎ ﹶﻝ:ﹸﺃِﺗ ﻲ( ﹶﺃ
ﺴ ِﺮ ِﻣ ﻦ ﺍﻟﱠﺜﻨ ِﻮﻳ ِﺔ ﹶﺃ ِﻭ ﺍﹾﻟﻘﹶﺎِﺋ ﹸﻞ ﺑِﺎﻟﻨﻮﺭِ ﻭﺍﻟ ﱡﻈ ﹾﻠ ﻤ ِﺔ ﹶﺃ ﻭ ﻣ ﻦ ﻟﹶﺎ ﻳ ﺆ ِﻣ ﻦ ﺑِﺎﻟﹾﺂ ِﺧ ﺮ ِﺓﺱ:ﺍﻟ ﺰﻧﺪِﻳ ﻖ ﺑِﺎﹾﻟ ﹶﻜ
ﻓِﻲ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ
ﻱ ﺩِﻳ ِﻦ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ﺏ ِﺯ ﹾﻥ ﺩِﻳ ﻦ ﹶﺃ ﻭﺑِﺎﻟ ﺮﺑﻮِﺑﻴ ِﺔ ﹶﺃ ﻭ ﻣ ﻦ ﻳﺒ ِﻄ ﻦ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﺮ ﻭﻳ ﹾﻈ ِﻬ ﺮ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ ﹶﺃ ﻭ ﻫ ﻮ ﻣ ﻌ ﺮ
ﻱ ﻟﹶﺎ ﻳ ﺆ ِﻣ ﻦﺏ:ﺍﻟ ﺰﻧﺪِﻳ ﻖ ﻫ ﻮ ﻣ ﻦ ﻳﻘﹸﻮ ﹸﻝ ِﺑﺒﻘﹶﺎ ِﺀ ﺍﻟ ﺪ ﻫ ِﺮ ﹶﺃ
ﺍﻫـ .ﻭ ﺳِﺌ ﹶﻞ ﻋ ِﻦ ﺍﻟ ﺰﻧﺪِﻳ ِﻖ ﻣ ﻦ ﻫ ﻮ ﹶﻓﹶﺄﺟﺎ
ﺸﺘ ﺮ ﹶﻛ ﹲﺔ ،ﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﻣﻜﹶﺎ ٍﻥ ﺁ ﺧ ﺮ :ﻫ ﻮ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺤ ﺮ ﻡ ﻣ
ﺑِﺎﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻭﻟﹶﺎ ﺑِﺎﹾﻟﺨﺎِﻟ ِﻖ ﻭﻳ ﻌﺘ ِﻘ ﺪ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ ﻣﻮﺍ ﹶﻝ ﻭﺍﹾﻟ
ﻳ ﻌﺘ ِﻘ ﺪ ِﺇﹶﻟ ﻬﺎ ﻭﻟﹶﺎ ﺣ ﺮ ﻣ ﹶﺔ ﺷ ﻲ ٍﺀ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺷﻴﺎ ِﺀ ﻭﻓِﻲ ﹶﻗﺒﻮ ِﻝ ﺗ ﻮﺑِﺘ ِﻪ ِﺭﻭﺍﻳﺘﺎ ِﻥ ﻭﺍﱠﻟﺬِﻱ ﻳ ﺮ ﺟ ﺢ ﻋ ﺪ ﻡ ﹶﻗﺒﻮ ِﻝ
ﻑ ﻭ ﺯﻧ ﺪﹶﻗﺘ ﻪ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﺆ ِﻣ ﻦﺚِ :ﺯ ﻧﺪِﻳ ﻖ ﻣ ﻌﺮﻭ ﺉ ﺍﹾﻟ ِﻬﺪﺍﻳ ِﺔ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠﻴ ﹸ
ﺗ ﻮﺑِﺘ ِﻪ ﹶﻛﺬﹶﺍ ﻓِﻲ ﺍﹾﻟ ﹶﻔﺘﺎﻭﻯ ِﻟﻘﹶﺎ ِﺭ ِ
ﺏ ﻭ ﻣ ﻌﻨﺎ ﻩ
ﺲ ِﺯﻧﺪِﻳ ﻖ ﻭﻟﹶﺎ ﹶﻓ ﺮﺯِﻳ ﻦ ِﻣ ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﹾﻟ ﻌ ﺮ ِ ﺐ:ﹶﻟﻴ ﺑِﺎﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻭ ﻭ ﺣﺪﺍِﻧﻴ ِﺔ ﺍﹾﻟﺨﺎِﻟ ِﻖ ،ﻭ ﻋ ﻦ ﹶﺛ ﻌﹶﻠ ٍ
ﻱ ﹶﺃ ﻣ ﺮ ﻋِﻠ ﻲ ِﺑِﺈ ﺣﺮﺍِﻗ ِﻬ ﻢ ﹶﻓﹶﺄ ﺣ ﺮﻗﹸﻮ ﻫ ﻢ )ﹶﻓﺒﹶﻠ ﹶﻎﻱ )ﹶﻓﹶﺄ ﺣ ﺮﹶﻗ ﻬ ﻢ( ﹶﺃ ﺤ ﺪ ﺩ ﻫ ِﺮ
ﻋﻠﹶﻰ ﻣﺎ ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟﻌﺎ ﻣ ﹶﺔ ﻣ ﹾﻠ ِ
ﻱ ﹶﻟ ﻮﻑ ﹶﺃ ﺤﺬﹸﻭ ﺨﺒ ﺮ ﻣ ﺼ ِﻞ ﻭﺍﹾﻟ
ﻀ ِﻤ ِﲑ ﺍﹾﻟ ﻤﺘ ِ
ﺖ ﹶﺃﻧﺎ( ﹶﺃﻧﺎ ﺗ ﹾﺄﻛِﻴ ﺪ ﻟِﻠ ﺱ ﻗﹶﺎ ﹶﻝ:ﹶﻟ ﻮ ﹸﻛ ﻨ ﻚ ﺍﺑ ﻦ ﻋﺒﺎ ٍ ﹶﺫِﻟ
ﺏ ﺍﻟﱠﻠ ِﻪ« ( ﻗﹶﺎ ﹶﻝ ﺖ ﹶﺃﻧﺎ ﺑ ﺪﹶﻟ ﻪ ﹶﻟ ﻢ ﹸﺃ ﺣ ِﺮ ﹾﻗ ﻬ ﻢ ِﻟﻨ ﻬ ِﻲ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ »:ﻟﹶﺎ ﺗ ﻌ ﱢﺬﺑﻮﺍ ِﺑ ﻌﺬﹶﺍ ِ ﹸﻛﻨ
ﺱ ﻭﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻬ ﻢ:ﺍﻟﱠﺜﻨ ِﻮﻳ ﹸﺔ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺑ ﻤ ﺒ ﺪﹶﺃﻳ ِﻦ ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﺍﻟﻨﻮ ﺭ ﻭ ﻫ ﻮ
ﺍﹾﻟﻘﹶﺎﺿِﻲ:ﺍﻟ ﺰﻧﺪِﻳ ﻖ ﹶﻗ ﻮ ﻡ ِﻣ ﻦ ﺍﹾﻟ ﻤﺠﻮ ِ
ﺏ ﻣ ﹾﺄﺧﻮ ﹲﺫ ِﻣ ﻦ ﺍﻟ ﺰﻧ ِﺪ ﻭ ﻫ ﻮ ﺸﺮﻭ ِﺭ ،ﻭﻳﻘﹶﺎ ﹸﻝِ:ﺇﻧ ﻪ ﻣ ﻌ ﺮ ﺕ ﻭﺍﻟﺜﱠﺎﻧِﻲ ﺍﻟ ﱡﻈ ﹾﻠ ﻤ ﹸﺔ ﻭ ﻫ ﻮ ﻣﺒ ﺪﹸﺃ ﺍﻟ
ﺨﻴﺮﺍ ِ
ﻣﺒ ﺪﹸﺃ ﺍﹾﻟ
ﺠ ﻤ ﻊﺤ ٍﺪ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ،ﻭﺍﹾﻟ ﺖ ﺍﹾﻟ ﻤﺠﻮ ِﺳ ﻲ ﹸﺛ ﻢ ﺍ ﺳﺘ ﻌ ِﻤ ﹶﻞ ِﻟ ﹸﻜ ﱢﻞ ﻣ ﹾﻠ ِ ﺏ ﺑِﺎﹾﻟ ﹶﻔ ﻬﹶﻠ ِﻮﻳ ِﺔ ﻛﹶﺎ ﹶﻥ ِﻟ ﺰﺭﺍ ِﺩ ﺷ
ِﻛﺘﺎ
ﺻﹶﻠ ﻪ ﺯﻧﺎﺩِﻳ ﻖ ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ِﺑ ِﻪ ﹶﻗ ﻮ ﻡ ﺍ ﺭﺗﺪﻭﺍ ﻋ ِﻦ ﺤﺬﹸﻭﹶﻓ ِﺔ ﹶﻓِﺈ ﱠﻥ ﹶﺃ ﺯﻧﺎ ِﺩﹶﻗ ﹲﺔ ﻭﺍﹾﻟﻬﺎ ُﺀ ﻓِﻴ ِﻪ ﺑ ﺪ ﹲﻝ ِﻣ ﻦ ﺍﹾﻟﻴﺎ ِﺀ ﺍﹾﻟ ﻤ
ﻕ ﻧﺎﺳﺎ ﺍ ﺭﺗﺪﻭﺍ ﻋ ِﻦ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﹶﺃ ﺣ ﺮ ﺏ ﹶﺃ ﱠﻥ ﻋِﻠﻴﺎ ﺭِ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ِﻟﻤﺎ ﹶﺃ ﻭ ﺭ ﺩ ﹶﺃﺑﻮ ﺩﺍ ﻭ ﺩ ﻓِﻲ ِﻛﺘﺎ ٍ
ﻀﻠِﻴﻠﹰﺎ
ﺏ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺳﺒٍﺄ ﹶﺃ ﹾﻇ ﻬ ﺮ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﺍﺑِﺘﻐﺎ ًﺀ ِﻟ ﹾﻠ ِﻔﺘﻨ ِﺔ ﻭﺗ
ﺻﺤﺎ ِ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻭﻗِﻴ ﹶﻞ:ﹶﻗ ﻮ ﻡ ِﻣ ﻦ ﺍﻟﺴﺎِﺑﹶﺌ ِﺔ ﹶﺃ
ﻀﻮﻯ ِﺇﻟﹶﻰ
ﺴﻌﻰ ﹶﺃ ﻭﻟﹰﺎ ﻓِﻲ ِﺇﺛﹶﺎ ﺭ ِﺓ ﺍﹾﻟ ِﻔﺘﻨ ِﺔ ﻋﻠﹶﻰ ﻋﹾﺜﻤﺎ ﹶﻥ ﺣﺘﻰ ﺟﺮﻯ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﺟﺮﻯ ﹸﺛ ﻢ ﺍﻧ
ِﻟ ﹾﻠﹸﺄ ﻣ ِﺔ ﹶﻓ
- ٢٧٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٦٩٢٢)(١٥ /٩
١٤٧
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻫ ﻮ ﺍﹾﻟ ﻤ ﻌﺒﻮ ﺩ ﹶﻓ ﻌِﻠ ﻢ
ﻀﻠِﻴ ِﻞ ﺟﻬﺎِﻟ ِﻬ ﻢ ﺣﺘﻰ ﺍ ﻋﺘ ﹶﻘﺪﻭﺍ ﹶﺃ ﱠﻥ ﻋِﻠﻴﺎ ﺭ ِ
ﺍﻟﺸﻴ ﻌ ِﺔ ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻓِﻲ ﺗ
ﺤ ﹶﻔ ﺮ ﹶﻟ ﻬ ﻢ ﺣ ﹶﻔﺮﺍ ﻭﹶﺃ ﺷ ﻌ ﹶﻞ ﺍﻟﻨﺎ ﺭ ﻓِﻴﻬﺎ ﹸﺛ ﻢ ﹶﺃ ﻣ ﺮ ِﺑﹶﺄ ﹾﻥﻚ ﻋِﻠ ﻲ ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻫ ﻢ ﻭﺍ ﺳﺘﺘﺎﺑ ﻬ ﻢ ﹶﻓﹶﻠ ﻢ ﻳﺘﻮﺑﻮﺍ ﹶﻓ ِﺑ ﹶﺬِﻟ
ﺸﺪِﻳ ِﺪ ﺱ ﹶﻟ ِﻜ ﻦ ﺟ ﻮ ﺯ ﻟِﻠﺘ ﻕ ﺑِﺎﻟﻨﺎ ِﺭ ﻭِﺇ ﹾﻥ ﻧ ِﻬ ﻲ ﻋﻨ ﻪ ﹶﻛﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﺑ ﻦ ﻋﺒﺎ ٍ ﻳ ﺮﻣﻰ ِﺑ ِﻬ ﻢ ﻓِﻴﻬﺎ،ﻭﺍﹾﻟِﺈ ﺣﺮﺍ
ﺑِﺎﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭﺍﹾﻟ ﻤﺒﺎﹶﻟ ﻐ ِﺔ ﻓِﻲ ﺍﻟﻨﻜﹶﺎﻳ ِﺔ ﻭﺍﻟﻨﻜﹶﺎ ِﻝ ﻛﹶﺎﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ ) ﻭﹶﻟ ﹶﻘﺘ ﹾﻠﺘ ﻬ ﻢ ِﻟ ﹶﻘ ﻮ ِﻝ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻣ ﻦ ﺑ ﺪ ﹶﻝ ﺩِﻳﻨ ﻪ
ﺕ ﺑِﺎﻟﻠﱠﺎ ِﻡ ﻓِﻲ ﺍﻟﺜﱠﺎﻧِﻲ ﻭ ﻋ ِﺰ ﹶﻝ ﻋ ِﻦ ﺏ ﹶﻟ ﻮ ﻭﹶﻟ ﻮ ﻳ ﺆ
ﻒ ﻋﻠﹶﻰ ﺟﻮﺍ ِ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮ ﻩ( ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﻭﹶﻟ ﹶﻘﺘ ﹾﻠﺘ ﻬ ﻢ ﻋ ﹾﻄ
ﺏ ﻣﻨ ِﻔ ﻲ ِﺑﹶﻠ ﻢ ﻭ ِﻫ ﻲ ﻣﺎِﻧ ﻌ ﹲﺔ ِﻟ ﺪﺧﻮِﻟﻬﺎ،ﹶﺃ ﻭ ِﻟﹶﺄ ﱠﻥ ﻫ ِﺬ ِﻩ ﺍﻟﻠﱠﺎ ﻡ ﺗﻔِﻴ ﺪ ﻣ ﻌﻨﻰ ﺍﻟﺘ ﻮﻛِﻴ ِﺪﺠﻮﺍ ﺍﹾﻟﹶﺄ ﻭ ِﻝ ِﻟﻤﺎ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺺ ﹶﺃ ﱠﻥ ﺍﻟﻨﺎ ﺭ ﻟﹶﺎ
ﻟﹶﺎ ﻣﺤﺎﹶﻟ ﹶﺔ ﹶﻓﹸﺄ ﺩ ِﺧ ﹸﻞ ﻓِﻲ ﺍﻟﺜﱠﺎﻧِﻲ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﹶﻘﺘ ﹶﻞ ﹶﺃ ﻫ ﻢ ﻭﹶﺃ ﺣﺮﻯ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﻩ ِﻟ ﻮﺭﻭ ِﺩ ﺍﻟﻨ
ﺤ ﱡﻞﻀ ﻤ ِ ﻚ ﹶﺃ ﻭ ﻋ ﺪ ِﺑﻬﺎ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ،ﻭﺍﻟِﺎ ﺟِﺘﻬﺎ ﺩ ﻳ ﺏ ﻭِﻟ ﹶﺬِﻟ ﺏ ِﺑﻬﺎ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ِﻟﹶﺄﻧ ﻪ ﹶﺃﺷ ﺪ ﺍﹾﻟ ﻌﺬﹶﺍ ِ ﻳ ﻌ ﱢﺬ
ﻚﺸِﺘ ﻲ:ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ﻒ ﻋﹶﻠﻴ ِﻪ ﻭﺍ ﺟﺘ ﻬ ﺪ ﺣِﻴﻨِﺌ ٍﺬ.ﻗﹶﺎ ﹶﻝ ﺍﻟﺘﻮ ِﺭِﺑ ﺿ ﻲ ﺍﻟﱠﻠﻪ ﻋﻨ ﻪ ﹶﻟ ﻢ ﻳ ِﻘ ِﻋﻨ ﺪ ﻩ ،ﻭﹶﻟ ﻌ ﱠﻞ ﻋِﻠﻴﺎ ﺭ ِ
ﺖ ﹶﺃﻧﺎ ﹶﻟ ﻢ ﺱ:ﹶﻟ ﻮ ﹸﻛﻨ ﻒ ﻭِﻟ ﻬﺬﹶﺍ ﹶﻟﻤﺎ ﺑﹶﻠ ﻐ ﻪ ﹶﻗ ﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ ﻱ ﻭﺍ ﺟِﺘﻬﺎ ٍﺩ ﻟﹶﺎ ﻋ ﻦ ﺗ ﻮﻗِﻴ ٍ ِﻣﻨ ﻪ ﻋ ﻦ ﺭﹾﺃ ٍ
ﺱ ،ﻭﹶﺃ ﹾﻛﹶﺜ ﺮ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ﻮ ﹶﻝ ﻭ ﺭ ﺩ ﻣ ﻮ ِﺭ ﺩ
ﺚ ﻗﹶﺎ ﹶﻝ :ﻭﻳ ﺢ ﹸﺃ ﻡ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺤﺪِﻳ ﹶ ﹸﺃ ﺣ ِﺮ ﹾﻗ ﻬ ﻢ ﺍﹾﻟ
ﻚ ﻋِﻠﻴﺎ
ﺴﻨ ِﺔ :ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ
ﺡ ﺍﻟ ﺼ ﺮ ﻩ ﻣﺎ ﺟﺎ َﺀ ﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﹸﺃ ﺧﺮﻯ ﻋ ﻦ ﺷ ﺮ ِﺏ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ﻭﻳﻨ
ﺡ ﻭﺍﹾﻟِﺈ ﻋﺠﺎ ِ ﺍﹾﻟ ﻤ ﺪ ِ
٢٧٩
ﺱ.ﻕ ﺍﺑ ﻦ ﻋﺒﺎ ٍ ﺻ ﺪ
ﹶﻓﻘﹶﺎ ﹶﻝ :
ﻭﻟﻜﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨﺪﻣﺎ ﺑﻠﻐﻪ ﻛﻼﻡ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﺪﻡ ﻧﺪﻣﹰﺎ ﻳﺪﻝ ﻋﻠﻰ ﺭﺟﻮﻋﻪ ﻋﻦ
ﻚ ﺍﺑ ﻦ ﻕ ﻧﺎﺳﺎ ﺍ ﺭﺗﺪﻭﺍ ﻋ ِﻦ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ﺴﻠﹶﺎﻡ ﹶﺃ ﺣ ﺮ
ﺫﻟﻚ،ﻓ ﻌ ﻦ ِﻋ ﹾﻜ ِﺮ ﻣ ﹶﺔ،ﹶﺃ ﱠﻥ ﻋِﻠﻴﺎ ،ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺏﺱ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﻟ ﻢ ﹶﺃ ﹸﻛ ﻦ ِﻟﹸﺄ ﺣ ِﺮﹶﻗ ﻬ ﻢ ﺑِﺎﻟﻨﺎ ِﺭِ،ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ»:ﻟﹶﺎ ﺗ ﻌ ﱢﺬﺑﻮﺍ ِﺑ ﻌﺬﹶﺍ ِ ﻋﺒﺎ ٍ
ﺖ ﻗﹶﺎِﺗﹶﻠ ﻬ ﻢ ِﺑ ﹶﻘ ﻮ ِﻝ ﺭ ﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓِﺈ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ »:ﻣ ﻦ ﺑ ﺪ ﹶﻝ ﺩِﻳﻨ ﻪ ﺍﻟﱠﻠ ِﻪ« ،ﻭ ﹸﻛﻨ
٢٨٠
ﺱ"ﺴﻠﹶﺎﻡ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﻳ ﺢ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﻚ ﻋِﻠﻴﺎ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮ ﻩ« ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ
ﺏ ﺍﷲ”؛ﺃﹶﻱ ِﻟﻨﻬِﻴ ِﻪ ﻋﻦ ﺍﻟﻘﹶﺘﻞ ﺑِﺎﻟﻨﺎ ِﺭ
ﻭﰲ ﺍﻟﻔﺘﺢ”:ﻗﹶﻮﻟﻪِ":ﻟﻨﻬ ِﻲ ﺭﺳﻮﻝ ﺍﷲ ﻻ ﺗ ﻌ ﱢﺬﺑﻮﺍ ِﺑﻌﺬﺍ ِ
ِﻟﻘﹶﻮِﻟ ِﻪ ﻻ ﺗ ﻌ ﱢﺬﺑﻮﺍ ﻭﻫﺬﺍ ﻳﺤﺘﻤِﻞ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ِﻣﻤﺎ ﺳ ِﻤ ﻌ ﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ِﻣ ﻦ ﺍﻟﻨِﺒ ﻲ ،ﻭﻳﺤﺘﻤِﻞ ﺃﹶﻥ
ﺏ ﺍﷲ ﻣِﻦ ﻛِﺘﺎﺏ ﻳﻜﹸﻮﻥ ﺳ ِﻤ ﻌ ﻪ ﻣِﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ،ﻭﻗﹶﺪ ﺗ ﹶﻘ ﺪ ﻡ ﻓِﻲ "ﺑﺎﺏ ﻻ ﻳ ﻌﺬﱠﺏ ِﺑﻌﺬﺍ ِ
ﺍﳉِﻬﺎﺩ ﻣِﻦ ﺣﺪِﻳﺚ ﹶﺃﺑِﻲ ﻫﺮﻳﺮﺓ ﺑ ﻌﺜﹶﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﻓﹶﻘﺎ ﹶﻝ:ﺇِﻥ ﻭﺟﺪﺗﻢ ﻓﹸﻼﻧﺎ ﻭﻓﹸﻼﻧﺎ
- ٢٧٩ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٣٠٩ /٦
- ٢٨٠ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٤٣٥١)(١٢٦ /٤ﺻﺤﻴﺢ
١٤٨
ﳊﺪِﻳﺚ ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﻨﺎﺭ ﻻ ﻳ ﻌﺬﱢﺏ ﺑِﻬﺎ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭﺑﻴﻨﺖ ﻫﻨﺎ ﻙ ﺍﲰﻬﻤﺎ ﻭﻣﺎ ﻳﺘ ﻌﻠﱠﻖ
ﻓﹶﺄﹶﺣ ِﺮﻗﹸﻮﻫﻤﺎ ﺍ ﹶ
ﳊﺪِﻳﺚ،ﻭﻋِﻨﺪ ﹶﺃﺑِﻲ ﺩﺍ ﻭ ﺩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓِﻲ ِﻗﺼﺔ ﺃﹸﺧﺮﻯ ﹶﺃﻧ ﻪ ﻻ ﻳﻨﺒﻐِﻲ ﺃﹶﻥ ﻳ ﻌﺬﱢﺏ ﺡﺍﹶ ِﺑﺸﺮ ِ
ﺏ ﺍﻟﻨﺎﺭ.
ﺑِﺎﻟﻨﺎ ِﺭ ِﺇ ﱠﻻ ﺭ
ﻗﹶﻮﻟﻪ":ﻭﹶﻟ ﹶﻘﺘﻠﺘﻬﻢ ِﻟﻘﹶﻮ ِﻝ ﺭﺳﻮﻝ ﺍﷲ ؛ﻓِﻲ ﺭِﻭﺍﻳﺔ ﺇِﲰﺎﻋِﻴﻞ ﺑﻦ ﻋﹶﻠﻴﺔ ﻋِﻨﺪ ﹶﺃﺑِﻲ ﺩﺍ ﻭ ﺩ ﻓِﻲ
ﲔ ﹶﻓِﺈ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎ ﹶﻝ. ﺿ ﻌ ِ
ﺍﳌﹶﻮ ِ
ﻚ ﻋِﻠﻴﺎ ﻓﹶﻘﺎ ﹶﻝ:ﻭﻳ ﺢ ﹸﺃ ﻡ
ﻗﹶﻮﻟﻪ":ﻣﻦ ﺑ ﺪ ﹶﻝ ﺩِﻳﻨﻪ ﻓﺎﻗﺘﻠﹸﻮ ﻩ”؛ﺯﺍ ﺩ ﺇِﲰﺎﻋِﻴﻞ ﺑﻦ ﻋﹶﻠﻴﺔ ﻓِﻲ ﺭِﻭﺍﻳﺘﻪ ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ
ﺽ ﺑِﻤﺎ ﻑ ﹸﺃ ﻡ ﻭﻫﻮ ﻣﺤﺘﻤﻞ ﹶﺃﻧ ﻪ ﻟﹶﻢ ﻳﺮ ﺍﺑ ِﻦ ﻋﺒﺎﺱ”ﻛﹶﺬﺍ ﻋِﻨﺪ ﹶﺃﺑِﻲ ﺩﺍ ﻭ ﺩ ﻭﻋِﻨﺪ ﺍﻟﺪﺍ ﺭﻗﹸﻄِﻨﻲِ ﺑﺤﺬ ِ
ﺽ ِﺑ ِﻪ ﻭ ﺭﺃﹶﻯ ﹶﺃ ﱠﻥ ﺍﻟﻨﻬﻲ ﻟِﻠﺘﱰِﻳ ِﻪ ﻛﹶﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ ﺑﻴﺎﻥ ﺍﻻﺧﺘِﻼﻑ ﻓِﻴ ِﻪ.ﻭﻫﺬﺍ ﺑِﻨﺎﺀ ﻋﻠﹶﻰ ﺗﻔﺴِﲑ ﺍﻋﺘ ﺮ
ﻭﻳﺢ ِﺑﹶﺄﻧﻬﺎ ﹶﻛِﻠﻤﺔ ﺭﲪﺔ ﹶﻓﺘﻮ ﺟ ﻊ ﹶﻟ ﻪ ِﻟﻜﹶﻮِﻧ ِﻪ ﺣ ﻤ ﹶﻞ ﺍﻟﻨﻬﻲ ﻋﻠﹶﻰ ﻇﺎﻫِﺮﻩ ﻓﺎﻋﺘ ﹶﻘ ﺪ ﺍﻟﺘﺤﺮِﱘ ﻣﻄﹶﻠﻘﹰﺎ
ﺴﻴ ﻪ ﺑِﻨﺎﺀ ﻋﻠﹶﻰ ﹶﺃ ﺣ ِﺪ ﻣﺎ ﻗِﻴ ﹶﻞ ﻆ ﻣﺎ ﻧ ِﹶﻓﺄﹶﻧ ﹶﻜ ﺮ ؛ﻭﻳﺤﺘﻤِﻞ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﻗﺎﻟﹶﻬﺎ ِﺭﺿﺎ ﺑِﻤﺎ ﻗﺎ ﹶﻝ،ﻭﹶﺃﻧ ﻪ ﺣ ِﻔ ﹶ
ﻓِﻲ ﺗﻔﺴِﲑ ﻭﻳﺢ ﹶﺃﻧﻬﺎ ﺗﻘﺎﻝ ِﺑﻤﻌﻨﻰ ﺍﳌﹶﺪﺡ ﻭﺍﻟﺘ ﻌﺠﺐ ﻛﹶﻤﺎ ﺣﻜﺎ ﻩ ﻓِﻲ ﺍﻟﻨﻬﺎﻳﺔ،ﻭ ﹶﻛﹶﺄﻧ ﻪ ﹶﺃ ﺧ ﹶﺬ ﻩ ﻣِﻦ
ﺴﻨ ﻪ ﺣﻜﺎ ﻩ
ﺼِﺒ ﻲ ﻭﳛﻪ ﻣﺎ ﺃﹶﺣ ﳋﻠِﻴﻞِ :ﻫ ﻲ ﻓِﻲ ﻣﻮﺿِﻊ ﺭﺃﻓﹶﺔ ﻭﺍﺳﺘِﻤﻼﺡ ﹶﻛﻘﹶﻮﻟِﻚ ﻟِﻠ ﻗﹶﻮﻝ ﺍ ﹶ
ﻚ ﻓِﻲﺺ ﻣِﻨ ﻪ ﻣﻦ ﺑ ﺪﹶﻟ ﻪ ﻓِﻲ ﺍﻟﺒﺎﻃِﻦ ﻭﻟﹶﻢ ﻳﺜﺒﺖ ﻋﻠﹶﻴ ِﻪ ﹶﺫِﻟ
ﺨ
ﻱ.ﻭﻗﹶﻮﻟﻪ ﻣﻦ ﻫﻮ ﻋﺎ ﻡ ﺗ ﺍﻷَﺯ ﻫ ِﺮ
ﺍﻟﻈﹼﺎﻫِﺮ ﹶﻓِﺈﻧ ﻪ ﺗﺠﺮِﻱ ﻋﻠﹶﻴ ِﻪ ﺃﹶﺣﻜﺎﻡ ﺍﻟﻈﹼﺎﻫِﺮ ﻭﻳﺴﺘﺜﻨﻰ ﻣِﻨ ﻪ ﻣﻦ ﺑ ﺪ ﹶﻝ ﺩِﻳﻨﻪ ﻓِﻲ ﺍﻟﻈﹼﺎﻫِﺮ ﹶﻟﻜِﻦ ﻣ ﻊ
٢٨١
ﺍﻹِﻛﺮﺍﻩ ﻛﹶﻤﺎ ﺳﻴﺄﺗِﻲ ﻓِﻲ ﻛِﺘﺎﺏ ﺍﻹِﻛﺮﺍﻩ ﺑﻌﺪ ﻫﺬﺍ".
ﻭﺍﻟﺮﺍﺟﺢ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻹﺣﺮﺍﻕ ﺑﺎﻟﻨﺎﺭ ﻟﻠﻨﻬﻲ ﺍﻟﺼﺮﻳﺢ ﺍﻟﻮﺍﺭﺩ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ،ﻓﻠﻴﻘﺘﻞ ﺍﻟﻌﺪﻭ
ﺤﺠﺎ ﺭ ﹸﺓ
ﺱ ﻭﺍﹾﻟ ِ
ﲟﺎ ﺃﺫﻥ ﺍﷲ ﻓﻴﻪ،ﻭﻟﻴﺼ ﹶﻞ ﻧﺎﺭ ﺟﻬﻨﻢ ﺍﻟﱵ ﺃﻋﺪﻫﺎ ﺍﷲ ﻟﻪ،ﻭﺍﻟﱵ } ﻭﻗﹸﻮ ﺩﻫﺎ ﺍﻟﻨﺎ
ﺕ ِﻟ ﹾﻠﻜﹶﺎِﻓﺮِﻳ ﻦ{ ]ﺍﻟﺒﻘﺮﺓ[٢٤:
ﹸﺃ ِﻋ ﺪ
ﻫﺬﺍ ﰲ ﺍﻟﻘﺘﻞ ﺍﺑﺘﺪﺍ ًﺀ،ﺃﻣﺎ ﺇﺫﺍ ﺣﺮﻕ ﺍﻟﻌﺪﻭ ﺍﻟﻜﺎﻓﺮ ﻣﺴﻠﻤﹰﺎ،ﻓﻘﺪ ﺃﺷﺎﺭ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ
ﺇﱃ ﺃﻧﻪ ﳝﻜﻦ ﺍﺳﺘﻨﺒﺎﻁ ﻣﺸﺮﻭﻋﻴﺔ ﺣﺮﻕ ﺍﻟﻜﺎﻓﺮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟ ﻌ ﺮﻧِﻴﻴﻦ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺎﻗﻮﺍ ﺇﺑﻞ ﺍﻟﻨﱯ
ﻕ،ﻭﺭﻭﻯ ﺤ ﺮ
ﺴِﻠ ﻢ ﻫ ﹾﻞ ﻳ ﺸ ِﺮ ﻙ ﺍ ﹸﳌ
ﻕ ﺍ ﹸﳌ
ﺏِ:ﺇﺫﹶﺍ ﺣ ﺮ
ﻭﻗﺘﻠﻮﺍ ﺭﺍﻋﻴﻬﺎ،ﺣﻴﺚ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ:ﺑﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ:ﹶﺃ ﱠﻥ ﺭ ﻫﻄﹰﺎ ِﻣ ﻦ ﻋ ﹾﻜ ٍﻞ،ﹶﺛﻤﺎِﻧﻴ ﹰﺔ،ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻲ
ﻚ ﺭ ِ
ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ
ﻋﻦ ﻋ ﻦ ﹶﺃﻧ ِ
ﺤﻘﹸﻮﺍ
،ﻓﹶﺎ ﺟﺘ ﻮﻭﺍ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺍﺑ ِﻐﻨﺎ ِﺭ ﺳﻠﹰﺎ،ﻗﹶﺎ ﹶﻝ»:ﻣﺎ ﹶﺃ ِﺟ ﺪ ﹶﻟ ﹸﻜ ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﺗ ﹾﻠ
- ٢٨١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٢٧١ /١٢
١٤٩
ﺻﺤﻮﺍ ﻭ ﺳ ِﻤﻨﻮﺍ ،ﻭﹶﻗﺘﻠﹸﻮﺍ ﺍﻟﺮﺍ ِﻋ ﻲ ﻭﺍ ﺳﺘﺎﻗﹸﻮﺍ
ﺸ ِﺮﺑﻮﺍ ِﻣ ﻦ ﹶﺃﺑﻮﺍِﻟﻬﺎ ﻭﹶﺃﹾﻟﺒﺎِﻧﻬﺎ ،ﺣﺘﻰ
ﺑِﺎﻟ ﱠﺬ ﻭ ِﺩ«،ﻓﹶﺎﻧ ﹶﻄﹶﻠﻘﹸﻮﺍ ،ﹶﻓ
ﺐ،ﹶﻓﻤﺎ ﺗ ﺮ ﺟ ﹶﻞ ﺍﻟﻨﻬﺎ ﺭ ﺣﺘﻰ ﺚ ﺍﻟ ﱠﻄﹶﻠ
ﺼﺮِﻳ ﺦ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﺒ ﻌ ﹶ ﻼ ِﻣ ِﻬ ﻢ،ﹶﻓﹶﺄﺗﻰ ﺍﻟ ﺍﻟ ﱠﺬ ﻭ ﺩ ،ﻭ ﹶﻛ ﹶﻔﺮﻭﺍ ﺑ ﻌ ﺪ ِﺇ ﺳ ﹶ
ﺤﹶﻠ ﻬ ﻢ ِﺑﻬﺎ ،ﻭ ﹶﻃ ﺮ ﺣ ﻬ ﻢ
ﺖ ﹶﻓ ﹶﻜ ﹸﺃِﺗ ﻲ ِﺑ ِﻬ ﻢ ،ﹶﻓ ﹶﻘ ﱠﻄ ﻊ ﹶﺃ ﻳ ِﺪﻳ ﻬ ﻢ ﻭﹶﺃ ﺭ ﺟﹶﻠ ﻬ ﻢ،ﹸﺛﻢ ﹶﺃ ﻣ ﺮ ِﺑ ﻤﺴﺎ ِﻣ ﲑ ﹶﻓﹸﺄ ﺣ ِﻤﻴ
ﻼﺑ ﹶﺔ :ﹶﻗﺘﻠﹸﻮﺍ ﻭ ﺳ ﺮﻗﹸﻮﺍ ﻭﺣﺎ ﺭﺑﻮﺍ ﺍﻟﱠﻠ ﻪ ﺴ ﹶﻘ ﻮ ﹶﻥ ،ﺣﺘﻰ ﻣﺎﺗﻮﺍ،ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ِﻗ ﹶ ﺴﻘﹸﻮ ﹶﻥ ﹶﻓﻤﺎ ﻳ ﺴﺘ ﳊ ﺮ ِﺓ،ﻳ
ﺑِﺎ ﹶ
٢٨٢
ﺽ ﹶﻓﺴﺎﺩﺍ" ﻭ ﺭﺳﻮﹶﻟ ﻪ ،ﻭ ﺳ ﻌﻮﺍ ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﻭﺍﻟﺸﺎﻫﺪ ﰲ ﺍﳊﺪﻳﺚ ﻗﻮﻟﻪ):ﰒ ﺃﻣﺮ ﲟﺴﺎﻣﲑ ﻓﺄﲪﻴﺖ ﻓﻜﺤﻠﻬﻢ ﺎ(.
ﻗﺎﻝ ﺍﳊﺎﻓﻆ]:ﺍﻟﻔﺘﺢ )) [(١٥٣/٦ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﳌﺼﻨﻒ ﰲ ﺣﺪِﻳﺚ ﹶﺃﻧﺲ ﻓِﻲ ِﻗﺼﺔ
ﻚ ﺑِﺎﻟﺮﻋﺎ ِﺀ ﹶﻟ ِﻜﻨ ﻪ ﺃﹶﺷﺎ ﺭ ِﺇﻟﹶﻰ ﻣﺎ ﻭ ﺭ ﺩ ﻓِﻲ ﺑﻌﺾ
ﺲ ﻓِﻴ ِﻪ ﺍﻟﺘﺼﺮِﻳﺢ ِﺑﹶﺄﻧﻬﻢ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ ﲔ،ﻭﻟﹶﻴ
ﺍﻟ ﻌ ﺮِﻧﻴ
ﻚ ﻓِﻴﻤﺎ ﺃﹶﺧ ﺮ ﺟ ﻪ ﻣﺴﻠِﻢ ﻣِﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﹶﺃﻧﺲ ﻗﺎ ﹶﻝِ":ﺇﻧﻤﺎ ﺳ ﻤ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﺃﹶﻋﻴﻦ ﹸﻃﺮﻗﻪ،ﻭ ﹶﺫِﻟ
ﻚ ﻣِﻦ ﻚ ﻟﹶﻜﺎ ﹶﻥ ﹶﺃ ﺧ ﹶﺬ ﹶﺫِﻟ
ﲔ َﻷﻧﻬﻢ ﺳ ﻤﻠﹸﻮﺍ ﺃﹶﻋﻴﻦ ﺍﻟﺮﻋﺎﺀ.ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ:ﻭﻟﹶﻮ ﻟﹶﻢ ﻳﺮِﺩ ﹶﺫِﻟ ﺍﻟ ﻌ ﺮِﻧﻴ
ﲔ ِﺑ ﹶﻄﺮِﻳ ِﻖ ﺍﻷَﻭﻟﹶﻰَ ،ﻷﻧ ﻪ ﺟﺎ ﺯ ﺳﻤﻞ ﺃﹶﻋﻴﻨﻬﻢ ﻭﻫﻮ ﺗﻌﺬِﻳﺐ ﺑِﺎﻟﻨﺎ ِﺭ ﻭﻟﹶﻮ ﻟﹶﻢ ﻳﻔ ﻌﻠﹸﻮﺍ ِﻗﺼﺔ ﺍﻟ ﻌ ﺮِﻧﻴ
ﲔ ﹶﻓﺠﻮﺍﺯﻩ ﺇِﻥ ﹶﻓ ﻌﻠﹸﻮ ﻩ ﺃﹶﻭﻟﹶﻰ ".٢٨٣ ﻚ ﺑِﺎﳌﹸﺴِﻠ ِﻤ ﹶﺫِﻟ
ﺚﻒ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ُﺀ ﻓِﻲ ﻣ ﻌﻨﻰ ﺣﺪِﻳ ِ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻭﺍ ﺧﺘﹶﻠ
ﺽ ﺭ ِﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ )ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴﺎ
ﺤﺪﻭ ِﺩ ﻭﺁﻳ ِﺔ ﺍﹾﻟ ﻤﺤﺎ ﺭﺑ ِﺔ ﻭﺍﻟﻨ ﻬ ِﻲ ﻋ ِﻦ ﻒ ﻛﹶﺎ ﹶﻥ ﻫﺬﹶﺍ ﹶﻗ ﺒ ﹶﻞ ﻧﺰﻭ ِﻝ ﺍﹾﻟ ﺴﹶﻠ ِﺾ ﺍﻟ ﲔ ﻫﺬﹶﺍ ﹶﻓﻘﹶﺎ ﹶﻝ ﺑ ﻌ ﺍﹾﻟ ﻌ ﺮِﻧﻴ
ﺖ ﺁﻳ ﹸﺔ ﺍﹾﻟ ﻤﺤﺎ ﺭﺑ ِﺔ ﻭِﺇﻧﻤﺎ ﹶﻓ ﻌ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﺲ ﻣﻨﺴﻮﺧﺎ ﻭﻓِﻴ ِﻬ ﻢ ﻧ ﺰﻟﹶ
ﺥ ﻭﻗِﻴ ﹶﻞ ﹶﻟ ﻴ ﺍﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ ﹶﻓ ﻬ ﻮ ﻣﻨﺴﻮ
٢٨٤
ﻚ(.
ِﺑ ِﻬ ﻢ ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ِﻗﺼﺎﺻﺎ ِﻟﹶﺄﻧ ﻬ ﻢ ﹶﻓ ﻌﻠﹸﻮﺍ ﺑِﺎﻟ ﺮﻋﺎ ِﺓ ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ
ﺍﳋﻼﻑ ﰲ ﺍﳌﺜﻠﺔ:
ﻭﺃﻣﺎ ﺍ ﹸﳌ ﻤﺜﹾﻠﺔ،ﻓﺎﳋﻼﻑ ﻓﻴﻬﺎ ﻛﺎﳋﻼﻑ ﰲ ﺍﻟﺘﺤﺮﻳﻖ،ﻭﻗﺪ ﻭﺭﺩﺕ ﰲ ﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ ﻧﺼﻮﺹ
ﻛﺜﲑﺓ،ﻣﻨﻬﺎ ﻣﺎ ﱂ ﻳﻨﺺ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﺳﻴﺎﻕ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻜﻔﺎﺭ.
ﻭﻫﺬﻩ ﻃﺎﺋﻔﺔ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ:
- ٢٨٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٣٠١٨)(٦٢ /٤
] ﺵ )ﺍﺑﻐﻨﺎ( ﺃﻋﻨﺎ ﻣﻦ ﺍﻹﺑﻐﺎﺀ ﻭﻫﻮ ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺍﻟﻄﻠﺐ) .ﺭﺳﻼ( ﺩﺭﺍ ﻣﻦ ﺍﻟﻠﱭ) .ﺍﻟﺼﺮﻳﺦ( ﺍﻟﺼﻮﺕ ﺍﻟﺼﺎﺭﺥ ﺍﳌﺴﺘﻐﻴﺚ.
)ﺍﻟﻄﻠﺐ( ﲨﻊ ﻃﺎﻟﺐ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻳﻄﻠﺒﻮﻥ ﻫﺆﻻﺀ ﺍﻟﺒﺎﻏﲔ ﻟﻴﻤﺴﻜﻮﺍ ﻢ) .ﺗﺮﺟﻞ( ﺍﺭﺗﻔﻌﺖ ﴰﺴﻪ ﻭﺍﺷﺘﺪ ﺣﺮﻩ[
- ٢٨٣ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٥٣ /٦
- ٢٨٤ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(١٥٣ /١١
١٥٠
ﺼ ﺪﹶﻗ ِﺔ ،ﻭﻧﻬﺎﻧﺎ ﻋ ِﻦ
ﺼﻴ ٍﻦ ﻗﹶﺎ ﹶﻝ»:ﻣﺎ ﺧ ﹶﻄﺒﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ﹶﺃ ﻣ ﺮﻧﺎ ﻓِﻴ ﻬﺎ ﺑِﺎﻟ
ﻋ ﻦ ِﻋ ﻤﺮﺍ ﹶﻥ ﺑ ِﻦ ﺣ
ﺍﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ«.٢٨٥
ﺠ ﻌ ﹶﻞ ﻟِﱠﻠ ِﻪ ﻋﹶﻠﻴ ِﻪ ﹶﻟِﺌ ﻦ ﹶﻗ ﺪ ﺭ ﻋﹶﻠﻴ ِﻪ ﹶﻟﻴ ﹾﻘ ﹶﻄ ﻌ ﻦ
ﺝ ﺑ ِﻦ ِﻋ ﻤﺮﺍ ﹶﻥ،ﹶﺃ ﱠﻥ ِﻋ ﻤﺮﺍ ﹶﻥ ﹶﺃﺑ ﻖ ﹶﻟ ﻪ ﹸﻏﻠﹶﺎ ﻡ،ﹶﻓ ﻭ ﻋ ِﻦ ﺍﹾﻟ ﻬﻴﺎ ِ
ﺤﱡﺜﻨﺎ
ﺴﹶﺄﹾﻟﺘ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻛﹶﺎ ﹶﻥ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ ﻳ ﺏ ﹶﻓ ﺖ ﺳ ﻤ ﺮ ﹶﺓ ﺑ ﻦ ﺟ ﻨ ﺪ ٍ ﻳ ﺪ ﻩ،ﹶﻓﹶﺄ ﺭ ﺳﹶﻠﻨِﻲ ِﻟﺄﹶ ﺳﹶﺄ ﹶﻝ ﹶﻟ ﻪ ﹶﻓﹶﺄﺗﻴ
ﺴﹶﺄﹾﻟﺘ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﺼﻴ ٍﻦ ﹶﻓ
ﺖ ِﻋ ﻤﺮﺍ ﹶﻥ ﺑ ﻦ ﺣ ﺼ ﺪﹶﻗ ِﺔ ،ﻭﻳﻨﻬﺎﻧﺎ ﻋ ِﻦ ﺍ ﹸﳌﹾﺜﹶﻠ ِﺔ«.ﹶﻓﺄﹶﺗﻴ
ﻋﻠﹶﻰ ﺍﻟ
٢٨٦
ﺼ ﺪﹶﻗ ِﺔ ﻭﻳﻨﻬﺎﻧﺎ ﻋ ِﻦ ﺍ ﹸﳌﹾﺜﹶﻠ ِﺔ«
ﻳﺤﱡﺜﻨﺎ ﻋﻠﹶﻰ ﺍﻟ
ﺼ ﺪﹶﻗ ِﺔ ،ﻭﻳﻨﻬﻰ ﻋ ِﻦ
ﺚ ﻓِﻲ ﺧ ﹾﻄﺒِﺘ ِﻪ ﻋﻠﹶﻰ ﺍﻟ ﺤ ﱡ ﺲ ﻗﹶﺎ ﹶﻝ»:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻳ ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
٢٨٧
ﺍﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ«
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ،ﺣ ﺪﹶﺛ ﻬ ﻢ:ﹶﺃ ﱠﻥ ﻧﺎﺳﺎ ِﻣ ﻦ ﻋ ﹾﻜ ٍﻞ ﻭ ﻋ ﺮﻳﻨ ﹶﺔ ﹶﻗ ِﺪﻣﻮﺍ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ ﻋﻠﹶﻰﻭ ﻋ ﻦ ﹶﻗﺘﺎ ﺩ ﹶﺓ،ﹶﺃ ﱠﻥ ﹶﺃﻧﺴﺎ ﺭ ِ
ﻉ ،ﻭﹶﻟ ﻢ ﻧ ﹸﻜ ﻦ ﹶﺃ ﻫ ﹶﻞ
ﺿ ﺮ ٍ ﻼ ِﻡ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻳﺎ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪِ:ﺇﻧﺎ ﹸﻛﻨﺎ ﹶﺃ ﻫ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﻭﺗ ﹶﻜﱠﻠﻤﻮﺍ ِﺑﺎ ِﻹ ﺳ ﹶ
ﺨ ﺮﺟﻮﺍ ﻓِﻴ ِﻪﻉ ،ﻭﹶﺃ ﻣ ﺮ ﻫ ﻢ ﹶﺃ ﹾﻥ ﻳ ﻒ،ﻭﺍ ﺳﺘ ﻮ ﺧﻤﻮﺍ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ»،ﹶﻓﹶﺄ ﻣ ﺮ ﹶﻟ ﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺑ ﹶﺬ ﻭ ٍﺩ ﻭﺭﺍ ٍ ﺭِﻳ ٍ
ﳊ ﺮ ِﺓ ،ﹶﻛ ﹶﻔﺮﻭﺍ ﺑ ﻌ ﺪ
ﺸ ﺮﺑﻮﺍ ِﻣ ﻦ ﹶﺃﹾﻟﺒﺎِﻧﻬﺎ ﻭﹶﺃﺑﻮﺍِﻟ ﻬﺎ«،ﻓﹶﺎﻧ ﹶﻄﹶﻠﻘﹸﻮﺍ ﺣﺘﻰ ِﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻧﺎ ِﺣﻴ ﹶﺔ ﺍ ﹶ ﹶﻓﻴ
ﺐ ﻓِﻲ ﺚ ﺍﻟ ﱠﻄﹶﻠ ﻼ ِﻣ ِﻬ ﻢ ،ﻭﹶﻗﺘﻠﹸﻮﺍ ﺭﺍ ِﻋ ﻲ ﺍﻟﻨِﺒ ﻲ ،ﻭﺍ ﺳﺘﺎﻗﹸﻮﺍ ﺍﻟ ﱠﺬ ﻭ ﺩ»،ﹶﻓﺒﹶﻠ ﹶﻎ ﺍﻟﻨِﺒ ﻲ ﹶﻓﺒ ﻌ ﹶ ِﺇ ﺳ ﹶ
ﳊ ﺮ ِﺓ ﺣﺘﻰ ﻣﺎﺗﻮﺍ ﻋﻠﹶﻰ ﺴ ﻤﺮﻭﺍ ﹶﺃ ﻋﻴﻨ ﻬ ﻢ ،ﻭﹶﻗ ﹶﻄﻌﻮﺍ ﹶﺃﻳ ِﺪﻳ ﻬ ﻢ ،ﻭﺗ ِﺮﻛﹸﻮﺍ ﻓِﻲ ﻧﺎ ِﺣﻴ ِﺔ ﺍ ﹶ
ﺁﺛﹶﺎ ِﺭ ِﻫ ﻢ ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑ ِﻬ ﻢ ﹶﻓ
ﺼ ﺪﹶﻗ ِﺔ ﻭﻳﻨﻬﻰ ﻋ ِﻦ ﺚ ﻋﻠﹶﻰ ﺍﻟ ﺤ ﱡﻚ ﻛﹶﺎ ﹶﻥ ﻳ ﺣﺎِﻟ ِﻬ ﻢ« ﻗﹶﺎ ﹶﻝ ﹶﻗﺘﺎ ﺩ ﹸﺓ:ﺑﹶﻠ ﻐﻨﺎ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺑ ﻌ ﺪ ﺫﹶِﻟ
٢٨٨
ﺍ ﹸﳌﹾﺜﹶﻠ ِﺔ"
- ٢٨٥ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ) ( ١٦٩٧)(١٠٣١ /٢ﺻﺤﻴﺢ
ﺿﻨﺎ ﻭﻳ ﺮ ﱢﻏﺒﻨﺎ ) ﻋﻠﹶﻰ
ﺤ ﺮ
ﻱ ﻳ
ﺸﺪِﻳ ِﺪ ﺍﹾﻟ ﻤﹶﺜﱠﻠﹶﺜ ِﺔ ﹶﺃ
ﻀ ﻢ ﺍﹾﻟ ﻤ ﻬ ﻤﹶﻠ ِﺔ ﻭﺗ
ﺤﱡﺜﻨﺎ( ِﺑ
ﺼﻴ ٍﻦ ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻳ
) ﻋ ﻦ ِﻋ ﻤﺮﺍ ﹶﻥ ﺑ ِﻦ ﺣ
ﺖ ﹶﺃﻧ ﹶﻔ ﻪ ﹶﺃ ﻭ ﹸﺃ ﹸﺫﻧ ﻪ ﹶﺃ ﻭ ﻣﺬﹶﺍ ِﻛ ﲑ ﻩ ﹶﺃ ﻭ
ﺖ ﺑِﺎﹾﻟ ﹶﻘﺘِﻴ ِﻞ ﺟﺪ ﻋ
ﻑ ﻓِﻲ ﺍﻟﻨﻬﺎﻳ ِﺔ :ﻣﱠﺜ ﹾﻠ
ﺴﻜﹸﻮ ٍﻥ ﹶﻗ ﹾﻄ ِﻊ ﺍﹾﻟﹶﺄ ﹾﻃﺮﺍ ِ
ﻀ ﻢ ﹶﻓ
ﺼ ﺪﹶﻗ ِﺔ ﻭﻳﻨﻬﺎﻧﺎ ﻋ ِﻦ ﺍﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ( ﺑِ
ﺍﻟ
ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﹶﺃ ﹾﻃﺮﺍِﻓ ِﻪ ﻭﺍِﻟﺎ ﺳ ﻢ ﺍﹾﻟ ﻤﹾﺜﹶﻠ ﹸﺔ "ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٣١٤ /٦
- ٢٨٦ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٢٦٦٧)(٥٣ /٣ﺻﺤﻴﺢ
- ٢٨٧ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ) ( ٤٠٤٧)(١٠١ /٧ﺻﺤﻴﺢ
- ٢٨٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٤١٩٢)(١٢٩ /٥
] ﺵ )ﺗﻜﻠﻤﻮﺍ ﺑﺎﻻﺳﻼﻡ( ﻧﻄﻘﻮﺍ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻭﺃﻇﻬﺮﻭﺍ ﺍﻹﺳﻼﻡ) .ﺃﻫﻞ ﺿﺮﻉ( ﺃﺻﺤﺎﺏ ﻣﺎﺷﻴﺔ) .ﺭﻳﻒ( ﺃﺭﺽ ﻓﻴﻬﺎ ﺯﺭﻉ
ﻭﺧﺼﺐ[
١٥١
ﻭﰲ ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ":ﻗﻮﻟﻪ":ﻭﺃﻥ ﻳﻘﺘﺺ ﺑﻀﺮﺏ ﺍﻟﻌﻨﻖ".ﺃﻗﻮﻝ:ﻭﺟﻪ ﻫﺬﺍ ﺃﻧﻪ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺑﻪ ﰲ
ﺃﻳﺎﻡ ﺍﻟﻨﺒﻮﺓ ﻭﻋﺪﻡ ﺍﺎﻭﺯﺓ ﻟﻪ ﺇﱃ ﻏﲑﻩ ﻓﻜﺎﻥ ﻳﺄﻣﺮ ﺑﻀﺮﺏ ﻋﻨﻖ ﻣﻦ ﺍﺳﺘﺤﻖ ﺍﻟﻘﺘﻞ ﻭﻛﺎﻥ
ﺍﻟﺼﺤﺎﺑﺔ ﺇﺫﺍ ﺭﺃﻭﺍ ﺭﺟﻼ ﻳﺴﺘﺤﻖ ﺍﻟﻘﺘﻞ ﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ ﺩﻋﲏ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺿﺮﺏ ﻋﻨﻘﻪ ﺣﱴ
ﻗﻴﻞ ﺇﻥ ﺍﻟﻘﺘﻞ ﺑﻐﲑ ﺿﺮﺏ ﺍﻟﻌﻨﻖ ﻣﺜﻠﺔ ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ ﰲ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﺣﱴ ﻗﺎﻝ
ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ:ﻣﺎ ﺧﻄﺒﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺧﻄﺒﺔ ﺇﻻ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺼﺪﻗﺔ ﻭﺎﻧﺎ ﻋﻦ ﺍﳌﺜﻠﺔ
٢٨٩
ﺃﺧﺮﺟﻪ ﺃﲪﺪ "
ﻱ ﻭﺍﳉﺎ ِﺭﻳﺔ،ﻭﻫﻮ ﺣﺠﺔ ﻟِﻠﺠﻤﻬﻮ ِﺭ ﹶﺃ ﱠﻥ ﻭﰲ ﺍﻟﻔﺘﺢ”:ﻭ ﹶﺫ ﹶﻛ ﺮ ﻓِﻴ ِﻪ ﺣﺪِﻳﺚ ﹶﺃﻧﺲ ﻓِﻲ ﺍﻟﻴﻬﻮ ِﺩ
ﺴﻜﹸﻮﺍ ِﺑﻘﹶﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ}:ﻭﺇِﻥ ﻋﺎﻗﹶﺒﺘﻢ ﹶﻓﻌﺎِﻗﺒﻮﺍ ِﺑﻤِﺜ ِﻞ ﻣﺎ ﻋﻮﻗِﺒﺘﻢ ِﺑ ِﻪ
ﺍﻟﻘﺎﺗِﻞ ﻳﻘﺘ ﹸﻞ ﺑِﻤﺎ ﹶﻗﺘ ﹶﻞ ِﺑ ِﻪ،ﻭﺗ ﻤ
ﺚﺤﺪِﻳ ِ ﻒ ﺍﻟﻜﹸﻮِﻓﻴﻮ ﹶﻥ ﻓﺎﺣﺘﺠﻮﺍ ِﺑ
ﻭِﺑﻘﹶﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ}:ﻓﺎﻋﺘﺪﻭﺍ ﻋﻠﹶﻴ ِﻪ ِﺑﻤِﺜ ِﻞ ﻣﺎ ﺍﻋﺘﺪﻯ ﻋﻠﹶﻴﻜﹸﻢ ﻭﺧﺎﹶﻟ
ﻱ ﻣِﻦ ﺣﺪِﻳﺚ ﹶﺃﺑِﻲ ﺑﻜﺮﺓ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﺿﻌِﻴﻒ ﺃﹶﺧ ﺮ ﺟ ﻪ ﺍﻟﺒﺰﺍﺭ ﻭﺍﺑﻦ ﻋ ِﺪ
ﻒ،ﻭﻫﻮ ﻻ ﻗﹶﻮﺩ ِﺇ ﱠﻻ ﺑِﺎﻟﺴﻴ ِ
ﺍﻟﺒﺰﺍﺭ ﺍﻻﺧﺘِﻼﻑ ﻓِﻴ ِﻪ ﻣ ﻊ ﺿﻌﻒ ﺇِﺳﻨﺎﺩﻩ.
ﺿﻌِﻴﻔﹶﺔ،ﻭ ﻋﻠﹶﻰ ﺗﻘﺪِﻳﺮ ﹸﺛﺒﻮﺗﻪ ﹶﻓِﺈﻧ ﻪ ﻋﻠﹶﻰ ﺧِﻼﻑ ﻗﺎ ِﻋﺪﻢ ﻓِﻲ ﹶﺃ ﱠﻥ
ﻱ :ﹸﻃﺮﻗﻪ ﹸﻛﻠﱡﻬﺎ
ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﻋ ِﺪ
ﺻﺤِﻴﺢ ﹶﻟ ِﻜﻨ ﻪ ﻣﺤﻤﻮﻝ ﻋِﻨﺪﺨﺼﺼ ﻪ،ﻭﺑِﺎﻟﻨﻬ ِﻲ ﻋﻦ ﺍﳌﹸﺜﻠﹶﺔ ﻭﻫﻮ ﺴﻨﺔ ﻻ ﺗﻨﺴﺦ ﺍﻟﻜِﺘﺎﺏ ﻭﻻ ﺗ ﺍﻟ
٢٩٠
ﲔ".
ﺍﳉﹸﻤﻬﻮﺭ ﻋﹶﻠﻰ ﻏﹶﲑ ﺍﳌﹸﻤﺎﹶﺛﻠﹶﺔ ﻓِﻲ ﺍﻟﻘِﺼﺎﺹ ﺟﻤﻌﺎ ﺑﲔ ﺍﻟ ﺪﻟِﻴﹶﻠ ِ
ﻭﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻓﻴﻪ ﻋﻦ ﺍﻟﺘﻤﺜﻴﻞ ﺑﺎﻟﻌﺪﻭ ﺍﻟﻜﺎﻓﺮ،ﻓﻔﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋ ﻦ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ
ﺶ،ﹶﺃ ﻭ ﺳ ِﺮﻳ ٍﺔ،ﹶﺃ ﻭﺻﺎ ﻩ ﻓِﻲ
ﷲ ِﺇﺫﹶﺍ ﹶﺃ ﻣ ﺮ ﹶﺃ ِﻣﲑﺍ ﻋﻠﹶﻰ ﺟﻴ ٍ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﲔ ﺧﻴﺮﺍ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ»:ﺍ ﹾﻏﺰﻭﺍ ﺑِﺎ ﺳ ِﻢ ﺍ ِ ﺴِﻠ ِﻤ ﷲ ،ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺻِﺘ ِﻪ ِﺑﺘ ﹾﻘﻮﻯ ﺍ ِ ﺧﺎ
٢٩١
ﷲ،ﺍ ﹾﻏﺰﻭﺍ ﻭﻟﹶﺎ ﺗ ﻐﻠﱡﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﻐ ِﺪﺭﻭﺍ ،ﻭﻟﹶﺎ ﺗ ﻤﹸﺜﻠﹸﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﻭﻟِﻴﺪﺍ«...،ﷲ،ﻗﹶﺎِﺗﻠﹸﻮﺍ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﺑِﺎ ِ
ﺍِ
- ٢٨٩ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ﺍﳌﺘﺪﻓﻖ ﻋﻠﻰ ﺣﺪﺍﺋﻖ ﺍﻷﺯﻫﺎﺭ )ﺹ(٨٨٣:
- ٢٩٠ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٢٠٠ /١٢
- ٢٩١ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٣١) - ٣(١٣٥٧ /٣
] ﺵ )ﺳﺮﻳﺔ( ﻫﻲ ﻗﻄﻌﺔ ﻣﻦ ﺍﳉﻴﺶ ﲣﺮﺝ ﻣﻨﻪ ﺗﻐﲑ ﻭﺗﻌﻮﺩ ﺇﻟﻴﻪ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻫﻲ ﺍﳋﻴﻞ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﳓﻮﻫﺎ ﻗﺎﻟﻮﺍ
ﲰﻴﺖ ﺳﺮﻳﺔ ﻷﺎ ﺗﺴﺮﻱ ﰲ ﺍﻟﻠﻴﻞ ﻭﳜﻔﻰ ﺫﻫﺎﺎ ﻭﻫﻲ ﻓﻌﻴﻠﺔ ﲟﻌﲎ ﻓﺎﻋﻠﺔ ﻳﻘﺎﻝ ﺳﺮﻯ ﻭﺃﺳﺮﻯ ﺇﺫﺍ ﺫﻫﺐ ﻟﻴﻼ)ﰲ ﺧﺎﺻﺘﻪ(
ﺃﻱ ﰲ ﺣﻖ ﻧﻔﺲ ﺫﻟﻚ ﺍﻷﻣﲑ ﺧﺼﻮﺻﺎ)ﻭﻻ ﺗﻐﻠﻮﺍ( ﻣﻦ ﺍﻟﻐﻠﻮﻝ ﻭﻣﻌﻨﺎﻩ ﺍﳋﻴﺎﻧﺔ ﰲ ﺍﻟﻐﻨﻢ ﺃﻱ ﻻ ﲣﻮﻧﻮﺍ ﰲ ﺍﻟﻐﻨﻴﻤﺔ)ﻭﻻ
ﺗﻐﺪﺭﻭﺍ( ﺃﻱ ﻭﻻ ﺗﻨﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ)ﻭﻻ ﲤﺜﻠﻮﺍ( ﺃﻱ ﻻ ﺗﺸﻮﻫﻮﺍ ﺍﻟﻘﺘﻠﻰ ﺑﻘﻄﻊ ﺍﻷﻧﻮﻑ ﻭﺍﻵﺫﺍﻥ)ﻭﻟﻴﺪﺍ( ﺃﻱ ﺻﺒﻴﺎ ﻷﻧﻪ ﻻ ﻳﻘﺎﺗﻞ[
١٥٢
ﷲ ﺗﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ
ﺴ ِﻢ ﺍ ِ
ﺚ ﺟﻴﻮ ﺷ ﻪ ﻗﹶﺎ ﹶﻝ”:ﺍ ﺧ ﺮﺟﻮﺍ ِﺑ
ﷲ ِﺇﺫﹶﺍ ﺑ ﻌ ﹶ
ﺱ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﷲ،ﻟﹶﺎ ﺗ ﻐ ِﺪﺭﻭﺍ،ﻭﻻ ﺗ ﻐﻠﱡﻮﺍ،ﻭﻻ ﺗ ﻤﱢﺜﻠﹸﻮﺍ،ﻭﻻ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺍﹾﻟ ِﻮﹾﻟﺪﺍ ﹶﻥ،ﻭﻻﷲ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﺑِﺎ ِ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ
٢٩٢
ﺼﻮﺍ ِﻣ ِﻊ "
ﺏ ﺍﻟ ﺻﺤﺎ ﹶﺃ
ﺐ ﺍﹾﻟِﺈ ﺣﺴﺎ ﹶﻥ
ﷲ ﹶﻛﺘ ﷲ ،ﻗﹶﺎ ﹶﻝِ»:ﺇ ﱠﻥ ﺍ َ ﺱ،ﻗﹶﺎ ﹶﻝِ:ﺛﻨﺘﺎ ِﻥ ﺣ ِﻔ ﹾﻈﺘ ﻬﻤﺎ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻭ ﻋ ﻦ ﺷﺪﺍ ِﺩ ﺑ ِﻦ ﹶﺃ ﻭ ٍ
ﺤ ﺪ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ
ﺴﻨﻮﺍ ﺍﻟ ﱠﺬﺑ ﺢ ،ﻭﹾﻟﻴ ِ
ﺤﺘ ﻢ ﹶﻓﹶﺄ ﺣ ِ
ﺴﻨﻮﺍ ﺍﹾﻟ ِﻘﺘﹶﻠ ﹶﺔ ،ﻭِﺇﺫﹶﺍ ﹶﺫﺑ
ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷ ﻲ ٍﺀ ،ﹶﻓِﺈﺫﹶﺍ ﹶﻗﺘ ﹾﻠﺘ ﻢ ﹶﻓﹶﺄ ﺣ ِ
ﺤﺘ ﻪ«.٢٩٣ ﺡ ﹶﺫﺑِﻴ ﺷ ﹾﻔ ﺮﺗ ﻪ،ﹶﻓ ﹾﻠﻴ ِﺮ
ﻭﻫﻮ ﻋﺎﻡ ﰲ ﻛﻞ ﻗﺘﻞ،ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﻟﻠﻜﻔﺮ ﺃﻭ ﻟﻠﻘﺼﺎﺹ.
ﻭﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻇﺎﻫﺮﺓ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﺜﻠﺔ،ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻨﻬﻲ ﺍﻟﺘﺤﺮﱘ ﻓﻼ ﳚﻮﺯ ﺍﻟﺘﻤﺜﻴﻞ
ﺑﺎﻟﻜﺎﻓﺮ،ﺑﻞ ﻳﻜﺘﻔﻰ ﺑﻘﺘﻠﻪ ﺍﳌﻌﺘﺎﺩ ﰲ ﺍﳌﻌﺎﺭﻙ ﺑﻀﺮﺑﻪ ﺑﺎﻟﺴﻴﻒ ﺃﻭ ﻃﻌﻨﻪ ﲞﻨﺠﺮ ﺃﻭ ﺭﻣﻴﻪ ﲝﺠﺮ
ﺃﻭ ﻗﺬﻳﻔﺔ ﺃﻭ ﳓﻮ ﺫﻟﻚ،ﻭﻻ ﻳﺰﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻄﻊ ﺑﻌﺾ ﺃﻃﺮﺍﻓﻪ ﺃﻭ ﺟﺬﻉ ﺃﻧﻔﻪ ﻭﻣﺎ ﺃﺷﺒﻪ
ﺫﻟﻚ.
ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺭﺟﺐ ﰲ ﺷﺮﺡ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ -ﺍﳌﺴﻤﻰ ﲜﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ-
ﻉ ﺍﹾﻟ ﻮﺟﻮ ِﻩ ﺴ ِﻪ ﻋﻠﹶﻰ ﹶﺃ ﺳ ﺮ ِ ﻕ ﻧ ﹾﻔ ِﺏِ:ﺇ ﺯﻫﺎ
ﺱ ﻭﺍﻟ ﺪﻭﺍ ):ﻭﺍﹾﻟِﺈ ﺣﺴﺎ ﹸﻥ ﻓِﻲ ﻗﹶﺘ ِﻞ ﻣﺎ ﻳﺠﻮ ﺯ ﹶﻗﺘﹸﻠ ﻪ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﻉ ﻫ ﻮﺐ ،ﹶﻓِﺈﻧ ﻪ ﺇِﻳﻠﹶﺎ ﻡ ﻟﹶﺎ ﺣﺎ ﺟ ﹶﺔ ِﺇﹶﻟﻴ ِﻪ .ﻭ ﻫﺬﹶﺍ ﺍﻟﻨ ﻮ
ﻭﹶﺃ ﺳ ﻬِﻠ ﻬﺎ ﻭﹶﺃ ﻭﺣﺎﻫﺎ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﺯﻳﺎ ﺩ ٍﺓ ﻓِﻲ ﺍﻟﺘ ﻌﺬِﻳ ِ
ﺚ ،ﻭﹶﻟ ﻌﱠﻠ ﻪ ﹶﺫ ﹶﻛ ﺮ ﻩ ﻋﻠﹶﻰ ﺳﺒِﻴ ِﻞ ﺍﹾﻟ ِﻤﺜﹶﺎ ِﻝ،ﹶﺃ ﻭ ِﻟﺤﺎ ﺟِﺘ ِﻪ ِﺇﻟﹶﻰﺤﺪِﻳ ِﺍﱠﻟﺬِﻱ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺤ ﹶﺔ«ﺴﻨﻮﺍ ﺍﻟ ﱢﺬﺑ
ﺤﺘ ﻢ ﹶﻓﹶﺄ ﺣ ِ ﺴﻨﻮﺍ ﺍﹾﻟ ِﻘﺘﹶﻠ ﹶﺔ ،ﻭِﺇﺫﹶﺍ ﹶﺫﺑ
ﻚ ﺍﹾﻟﺤﺎ ِﻝ ﹶﻓﻘﹶﺎ ﹶﻝِ»:ﺇﺫﹶﺍ ﹶﻗﺘ ﹾﻠﺘ ﻢ ﹶﻓﹶﺄ ﺣ ِ ﺑﻴﺎِﻧ ِﻪ ﻓِﻲ ِﺗ ﹾﻠ
ﺴﻨﻮﺍ ﻫﻴﹶﺌ ﹶﺔ ﺍﻟ ﱠﺬﺑ ِﺢ ،ﻭ ﻫﻴﹶﺌ ﹶﺔ ﺍﹾﻟ ﹶﻘﺘ ِﻞ ﻭ ﻫﺬﹶﺍ ﻳ ﺪ ﱡﻝ ﻱ ﺍﹾﻟ ﻬﻴﹶﺌ ﹸﺔ،ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ:ﹶﺃ ﺣ ِ
ﺴ ِﺮ،ﹶﺃ ِ
ﺤ ﹸﺔ ﺑِﺎﹾﻟ ﹶﻜ
ﻭﺍﹾﻟ ِﻘﺘﹶﻠ ﹸﺔ ﻭﺍﻟ ﱢﺬﺑ
ﺡ ِﺇ ﺯﻫﺎﹸﻗﻬﺎ ﻋﻠﹶﻰ ﹶﺃ ﺳ ﻬ ِﻞ ﺍﹾﻟ ﻮﺟﻮ ِﻩ ﻭ ﹶﻗ ﺪ ﺱ ﺍﱠﻟﺘِﻲ ﻳﺒﺎ ﻕ ﺍﻟﻨﻔﹸﻮ ِ ﻉ ﻓِﻲ ِﺇ ﺯﻫﺎ ِ ﺏ ﺍﹾﻟِﺈ ﺳﺮﺍ ِﻋﻠﹶﻰ ﻭﺟﻮ ِ
ﺤ ِﺔ ،ﻭﹶﺃ ﺳ ﻬ ﹸﻞ ﻭﺟﻮ ِﻩ ﹶﻗﺘ ِﻞ ﺍﻟﹾﺂ ﺩ ِﻣ ﻲ
ﺏ ﺍﹾﻟِﺈ ﺣﺴﺎ ِﻥ ﻓِﻲ ﺍﻟ ﱠﺬﺑِﻴ
ﻉ ﻋﻠﹶﻰ ﻭﺟﻮ ِ
ﺣﻜﹶﻰ ﺍﺑ ﻦ ﺣ ﺰ ٍﻡ ﺍﹾﻟﺈِ ﺟﻤﺎ
ﻒ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﻨ ِﻖ،ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺣ ﻖ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ }:ﹶﻓِﺈﺫﹶﺍ ﹶﻟﻘِﻴﺘ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﺴﻴ ِ ﺿ ﺮﺑ ﻪ ﺑِﺎﻟ
- ٢٩٢ﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ ) ( ٢٧٢٨)(٤٦١ /٤ﺣﺴﻦ ﻟﻐﲑﻩ
- ٢٩٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٩٥٥) - ٥٧(١٥٤٨ /٣
] ﺵ )ﺍﻟﻘﺘﻠﺔ( ﺑﻜﺴﺮ ﺍﻟﻘﺎﻑ ﻭﻫﻲ ﺍﳍﻴﺌﺔ ﻭﺍﳊﺎﻟﺔ)ﻭﻟﻴﺤﺪ( ﻳﻘﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻜﲔ ﻭﺣﺪﺩﻫﺎ ﻭﺍﺳﺘﺤﺪﻫﺎ ﲟﻌﲎ ﺷﺤﺬﻫﺎ)ﻓﻠﲑﺡ
ﺫﺑﻴﺤﺘﻪ( ﺑﺈﺣﺪﺍﺩ ﺍﻟﺴﻜﲔ ﻭﺗﻌﺠﻴﻞ ﺇﻣﺮﺍﺭﻫﺎ ﻭﻏﲑ ﺫﻟﻚ ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﳛﺪ ﺍﻟﺴﻜﲔ ﲝﻀﺮﺓ ﺍﻟﺬﺑﻴﺤﺔ ﻭﺃﻥ ﻻ ﻳﺬﺑﺢ ﻭﺍﺣﺪﺓ
ﲝﻀﺮﺓ ﺃﺧﺮﻯ ﻭﻻ ﳚﺮﻫﺎ ﺇﱃ ﻣﺬﲝﻬﺎ[
١٥٣
ﺏ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ
ﺤ ﻤ ٍﺪ ،[٤:ﻭﻗﹶﺎ ﹶﻝ ﺗﻌﺎﻟﹶﻰ }:ﺳﹸﺄﹾﻟﻘِﻲ ﻓِﻲ ﹸﻗﻠﹸﻮ ِ
ﺏ{ ]ﳏﻤﺪ ] [٤:ﻣ
ﺏ ﺍﻟ ﺮﻗﹶﺎ ِ
ﻀ ﺮ
ﹶﻓ
ﺿ ﻊ
ﻕ{ ]ﺍﻷﻧﻔﺎﻝ] [١٢:ﺍﹾﻟﹶﺄﻧﻔﹶﺎ ِﻝ [١٢:ﻭﹶﻗ ﺪ ﻗِﻴ ﹶﻞِ:ﺇﻧ ﻪ ﻋﻴ ﻦ ﺍﹾﻟ ﻤ ﻮ ِ ﻕ ﺍﹾﻟﹶﺄ ﻋﻨﺎ ِ ﺿ ِﺮﺑﻮﺍ ﹶﻓ ﻮ ﺐ ﻓﹶﺎ ﺍﻟ ﺮ ﻋ
ﻍ ،ﻭ ﻭﺻﻰ ﻕ ﺍﹾﻟ ِﻌﻈﹶﺎ ِﻡ ﻭﺩﻭ ﹶﻥ ﺍﻟ ﺪﻣﺎ ِﺏ ﻓِﻴ ِﻪ ﹶﺃ ﺳ ﻬ ﹶﻞ ﻋﻠﹶﻰ ﺍﹾﻟﻤ ﹾﻘﺘﻮ ِﻝ ﻭ ﻫ ﻮ ﹶﻓ ﻮ ﻀ ﺮ ﺍﱠﻟﺬِﻱ ﻳﻜﹸﻮ ﹸﻥ ﺍﻟ
ﻚ.
ﺼ ﻤ ِﺔ ﻗﹶﺎِﺗﹶﻠ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﹶﻠ ﻪ ﹶﻛ ﹶﺬِﻟ
ﺩ ﺭﻳ ﺪ ﺑ ﻦ ﺍﻟ
ﻱ -،ﻭ ﻫ ﻮ ﺟ ﺪ ﻩ ﺖ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻳﺰِﻳ ﺪ ﺍ َﻷﻧﺼﺎ ِﺭ ﺖ ،ﺳ ِﻤ ﻌ
ﻱ ﺑ ِﻦ ﺛﹶﺎِﺑ ٍ ﻱ ﻋﻦ ﻋ ِﺪ ﺝ ﺍﹾﻟﺒﺨﺎ ِﺭ ﻭ ﺧ ﺮ
ﹶﺃﺑﻮ ﹸﺃ ﻣ ِﻪ -ﻗﹶﺎ ﹶﻝ»:ﻧﻬﻰ ﺍﻟﻨِﺒ ﻲ ﻋ ِﻦ ﺍﻟﻨ ﻬﺒﻰ ﻭﺍ ﹸﳌﹾﺜﹶﻠ ِﺔ«.٢٩٤
ﷲ ﻳﻘﹸﻮ ﹸﻝ:ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ :ﹶﻻ ﺗ ﻤﱢﺜﻠﹸﻮﺍ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺝ ﺍﹾﻟِﺈﻣﺎ ﻡ ﹶﺃ ﺣ ﻤ ﺪ ﻋ ﻦ ﻳ ﻌﻠﹶﻰ ﺑ ِﻦ ﻣ ﺮ ﹶﺓ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﻭ ﺧ ﺮ
٢٩٥
ِﺑ ِﻌﺒﺎﺩِﻱ.
ﺖ ﺍﻟﻨِﺒ ﻲ ﺏ ﺍﻟﻨِﺒ ﻲ ﹸﺃﺭﺍ ﻩ ﺍ ﺑ ﻦ ﻋ ﻤ ﺮ ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﺻﺤﺎ ِ ﺝ ﺃﻳﻀﹰﺎ ﻋ ﻦ ﺭ ﺟ ٍﻞ ِﻣ ﻦ ﹶﺃ ﻭ ﺧ ﺮ
ﷲ ِﺑ ِﻪ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ".٢٩٦
ﺐ ﻣﱠﺜ ﹶﻞ ﺍ ُ
ﺡ،ﹸﺛ ﻢ ﹶﻟ ﻢ ﻳﺘ
ﻳﻘﹸﻮ ﹸﻝ ”:ﻣ ﻦ ﻣﱠﺜ ﹶﻞ ِﺑﺬِﻱ ﺍﻟﺮﻭ ِ
ﺺ
ﺹ ،ﹶﻓﻠﹶﺎ ﻳﺠﻮ ﺯ ﺍﻟﺘ ﻤﺜِﻴ ﹸﻞ ﻓِﻴ ِﻪ ﺑِﺎﹾﻟ ﻤ ﹾﻘﺘ
ﺡ ﻳ ﹶﻘ ﻊ ﻋﻠﹶﻰ ﻭ ﺟ ﻬﻴ ِﻦ:ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ِﻗﺼﺎ ﻭﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻘﺘ ﹶﻞ ﺍﹾﻟ ﻤﺒﺎ
ِﻣﻨ ﻪ،ﺑ ﹾﻞ ﻳ ﹾﻘﺘ ﹸﻞ ﹶﻛﻤﺎ ﹶﻗﺘ ﹶﻞ ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﺪ ﻣﱠﺜ ﹶﻞ ﺑِﺎﹾﻟ ﻤ ﹾﻘﺘﻮ ِﻝ،ﹶﻓ ﻬ ﹾﻞ ﻳ ﻤﱠﺜ ﹸﻞ ِﺑ ِﻪ ﹶﻛﻤﺎ ﹶﻓ ﻌ ﹶﻞ ﹶﺃ ﻡ ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ِﺇﻟﱠﺎ
ﻚ
ﺸﻬﻮﺭﺍ ِﻥ ِﻟ ﹾﻠ ﻌﹶﻠﻤﺎ ِﺀ:ﹶﺃ ﺣ ﺪ ﻫﻤﺎ:ﹶﺃﻧ ﻪ ﻳ ﹾﻔ ﻌ ﹸﻞ ِﺑ ِﻪ ﹶﻛﻤﺎ ﹶﻓ ﻌ ﹶﻞ ،ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﻣﺎِﻟ ٍ ﻒ؟ ﻓِﻴ ِﻪ ﹶﻗ ﻮﻟﹶﺎ ِﻥ ﻣ ﺴﻴ ِ ﺑِﺎﻟ
ﺖ
ﻚ،ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ ﺟ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﺤﻴ ِﻦ" ﻋ ﻦ ﹶﺃﻧ ِ ﺼﺤِﻴ ﺸﻬﻮ ِﺭ ﻋﻨ ﻪ ﻭﻓِﻲ ﺍﻟ ﻭﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻭﺃﹶ ﺣ ﻤ ﺪ ﻓِﻲ ﺍﹾﻟ ﻤ
ﺠ ٍﺮ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﺠِﻲ َﺀ ِﺑﻬﺎ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﺤ ﻱ ِﺑ ﺡ ﺑِﺎﹾﻟ ﻤﺪِﻳﻨ ِﺔ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﺮﻣﺎﻫﺎ ﻳﻬﻮ ِﺩ ﺟﺎ ِﺭﻳ ﹲﺔ ﻋﹶﻠﻴﻬﺎ ﹶﺃ ﻭﺿﺎ
ﻼ ﹲﻥﺖ ﺭﹾﺃ ﺳﻬﺎ،ﹶﻓﹶﺄﻋﺎ ﺩ ﻋﹶﻠﻴﻬﺎ،ﻗﹶﺎ ﹶﻝ»:ﹸﻓ ﹶ
ﻼ ﹲﻥ ﹶﻗﺘﹶﻠﻚِ؟”ﹶﻓ ﺮﹶﻓ ﻌ ﻭِﺑﻬﺎ ﺭ ﻣ ﻖ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﹸﻓ ﹶ
ﺖ ﺭﹾﺃ ﺳﻬﺎ،ﹶﻓ ﺪﻋﺎ ِﺑ ِﻪ ﻀ ﺨ ﹶﻔ
ﻼ ﹲﻥ ﹶﻗﺘﹶﻠﻚِ؟”ﹶﻓ ﺖ ﺭﹾﺃ ﺳﻬﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬﺎ ﻓِﻲ ﺍﻟﺜﱠﺎِﻟﹶﺜ ِﺔ»:ﹸﻓ ﹶ ﹶﻗﺘﹶﻠﻚِ؟”ﹶﻓ ﺮﹶﻓ ﻌ
ﺠ ﺮﻳ ِﻦ".٢٩٧
ﳊﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ﺑﻴ ﻦ ﺍ ﹶ
- ٢٩٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٤٧٤)(١٣٥ /٣
] ﺵ )ﺍﻟﻨﻬﱮ( ﺃﺧﺬ ﺍﻟﺸﻲﺀ ﻣﻦ ﺃﺣﺪ ﻋﻴﺎﻧﺎ ﻭﻗﻬﺮﺍ) .ﺍﳌﺜﻠﺔ( ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺗﻘﻄﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻛﺠﺬﻉ ﺍﻷﻧﻒ ﻭﺍﻷﺫﻥ ﻭﻓﻖﺀ ﺍﻟﻌﲔ
ﻭﳓﻮﻫﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻗﺼﺎﺻﺎ[
- ٢٩٥ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ -ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ )(٢٨٥١٥)(٣٠٩ /١٤ﻭﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ ) ( ١٧٥٦٨)(١٠٩ /٢٩ﻓﻴﻪ
ﺍﻧﻘﻄﺎﻉ
- ٢٩٦ﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ ) ( ٥٩٥٦)(١٧١ /١٠ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٢٩٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٦٨٧٧)(٥ /٩ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٦٧٢) - ١٥(١٢٩٩ /٣
١٥٤
ﺿ ﺦ
ﻱ،ﹶﻓ ﺮ
ﺡ،ﹶﻓﹶﺄ ﺧ ﹶﺬﻫﺎ ﻳﻬﻮ ِﺩ
ﺖ ﺟﺎ ِﺭﻳ ﹲﺔ ﻋﹶﻠﻴﻬﺎ ﹶﺃ ﻭﺿﺎ
ﺲ،ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ ﺟ
ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﻋ ﻦ ﹶﺃﻧ ٍ
ﷲ ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻣ ﻦ ﺖ ﻭِﺑﻬﺎ ﺭ ﻣ ﻖ،ﹶﻓﹸﺄِﺗ ﻲ ِﺑﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺤِﻠ ﻲ،ﹶﻓﹸﺄ ﺩ ِﺭ ﹶﻛ
ﺭﹾﺃ ﺳﻬﺎ ،ﻭﹶﺃ ﺧ ﹶﺬ ﻣﺎ ﻋﹶﻠﻴﻬﺎ ِﻣ ﻦ ﺍﹾﻟ
ﺖﻱ،ﻗﹶﺎﹶﻟ ﺍﹾﻟﻴﻬﻮ ِﺩ ﺳﻤﻰ ِﺑ ﺮﹾﺃ ِﺳﻬﺎ:ﻟﹶﺎ،ﻗﹶﺎ ﹶﻝ»:ﹸﻓﻠﹶﺎﻥﹲ؟« ،ﺣﺘﻰ ﺖ
ﹶﻗﺘﹶﻠﻚِ؟،ﹸﻓﻠﹶﺎﻥﹲ؟«،ﹶﻓﻘﹶﺎﹶﻟ
٢٩٨
ﺠ ﺮﻳ ِﻦ«
ﺤ
ﺿ ﺦ ﺭﹾﺃ ﺳ ﻪ ِﺑ
ﷲ ،ﹶﻓ ﺮ ِ ﻑ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑ ِﻪ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ِﺑ ﺮﹾﺃ ِﺳﻬﺎ»:ﻧ ﻌ ﻢ،ﹶﻓﹸﺄ ِﺧ ﹶﺬ ﻓﹶﺎ ﻋﺘ ﺮ
ﺲ»،ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ِﻣ ﻦ ﺍﹾﻟﻴﻬﻮ ِﺩ ﹶﻗﺘ ﹶﻞ ﺟﺎ ِﺭﻳ ﹰﺔ ِﻣ ﻦ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ ﻋﻠﹶﻰ ﺣِﻠ ﻲ ﺴِﻠ ٍﻢ ﻋ ﻦ ﹶﺃﻧ ٍ ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ِﻟ ﻤ
ﷲ ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑ ِﻪ ﺤﺠﺎ ﺭ ِﺓ،ﹶﻓﹸﺄ ِﺧ ﹶﺬ،ﹶﻓﹸﺄِﺗ ﻲ ِﺑ ِﻪ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺿ ﺦ ﺭﹾﺃ ﺳﻬﺎ ﺑِﺎﹾﻟ ِ ﺐ ،ﻭ ﺭ
ﹶﻟﻬﺎ،ﹸﺛ ﻢ ﹶﺃﹾﻟﻘﹶﺎﻫﺎ ﻓِﻲ ﺍﹾﻟ ﹶﻘﻠِﻴ ِ
ﺕ«.٢٩٩ ﺕ،ﹶﻓ ﺮ ِﺟ ﻢ ﺣﺘﻰ ﻣﺎ ﹶﺃ ﹾﻥ ﻳ ﺮ ﺟ ﻢ ﺣﺘﻰ ﻳﻤﻮ
ﻱ ،ﻭﹶﺃﺑِﻲ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ،ﻭ ِﺭﻭﺍﻳ ﹲﺔ ﻋ ﻦ ﹶﺃ ﺣ ﻤ ﺪ.
ﻒ ،ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺍﻟﱠﺜ ﻮ ِﺭ
ﺴﻴ ِ
ﻭﺍﹾﻟ ﹶﻘ ﻮ ﹸﻝ ﺍﻟﺜﱠﺎﻧِﻲ:ﻟﹶﺎ ﹶﻗ ﻮ ﺩ ِﺇﻟﱠﺎ ﺑِﺎﻟ
ﻭ ﻋ ﻦ ﹶﺃ ﺣ ﻤ ﺪ ِﺭﻭﺍﻳ ﹲﺔ ﺛﹶﺎِﻟﹶﺜ ﹲﺔ:ﻳ ﹾﻔ ﻌ ﹸﻞ ِﺑ ِﻪ ﹶﻛﻤﺎ ﹶﻓ ﻌ ﹶﻞ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺣ ﺮﹶﻗ ﻪ ﺑِﺎﻟﻨﺎ ِﺭ ﹶﺃ ﻭ ﻣﱠﺜ ﹶﻞ ِﺑ ِﻪ،ﹶﻓﻴ ﹾﻘﺘ ﹸﻞ
ﻱ ﻋ ِﻦ ﺍﻟﻨ ﻌﻤﺎ ِﻥ ﺑ ِﻦ ﺤﺮِﻳ ِﻖ ﺑِﺎﻟﻨﺎ ِﺭ ﻧ ﹶﻘﹶﻠﻬﺎ ﻋﻨ ﻪ ﺍﹾﻟﹶﺄﹾﺛ ﺮ ﻡ ،ﻭﹶﻗ ﺪ ﺭ ِﻭ
ﻒ ﻟِﻠﻨ ﻬ ِﻲ ﻋ ِﻦ ﺍﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ ﻭ ﻋ ِﻦ ﺍﻟﺘ
ﺴﻴ ِ
ﺑِﺎﻟ
٣٠٠
ﺿﻌِﻴﻒ، ﻒ« ﺧ ﺮ ﺟ ﻪ ﺍﺑ ﻦ ﻣﺎ ﺟ ﻪ ﻭِﺇ ﺳﻨﺎ ﺩ ﻩ ﺴﻴ ِ ﺸ ٍﲑ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ»:ﻟﹶﺎ ﹶﻗ ﻮ ﺩ ِﺇﻟﱠﺎ ﺑِﺎﻟ ﺑ ِ
ﺲ،ﻳ ﻌﻨِﻲ:ﻓِﻲ ﹶﻗﺘ ِﻞ ﺚ ﹶﺃﻧ ٍ ﺠﻴ ٍﺪ ،ﻭ ﺣﺪِﻳ ﹸ ﺲ ِﺇ ﺳﻨﺎ ﺩ ﻩ ِﺑ ﻒ« ﻭﹶﻟﻴ ﺴﻴ ِ ﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﻤ ﺪ:ﻳ ﺮﻭﻯ »ﻟﹶﺎ ﹶﻗ ﻮ ﺩ ِﺇﻟﱠﺎ ﺑِﺎﻟ
ﺤﺠﺎ ﺭ ِﺓ ﹶﺃ ﺳﻨ ﺪ ِﻣﻨ ﻪ ﻭﹶﺃ ﺟ ﻮ ﺩ .ﻭﹶﻟ ﻮ ﻣﱠﺜ ﹶﻞ ِﺑ ِﻪ،ﹸﺛ ﻢ ﹶﻗﺘﹶﻠ ﻪ ِﻣ ﹾﺜ ﹶﻞ ﹶﺃ ﹾﻥ ﹶﻗ ﹶﻄ ﻊ ﹶﺃ ﹾﻃﺮﺍﹶﻓ ﻪ،ﹸﺛ ﻢ ﹶﻗﺘﹶﻠ ﻪ،ﹶﻓ ﻬ ﹾﻞ
ﻱ ﺑِﺎﹾﻟ ِ ﺍﹾﻟﻴﻬﻮ ِﺩ
ﺻﻨ ﻊ،ﹶﻓﻴ ﹾﻘ ﹶﻄ ﻊ ﹶﺃ ﹾﻃﺮﺍﹸﻓ ﻪ ﹸﺛ ﻢ ﻳ ﹾﻘﺘﻞﹸ؟ ﻋﻠﹶﻰ ﹶﻗ ﻮﹶﻟﻴ ِﻦ:ﹶﺃ ﺣ ﺪ ﻫﻤﺎ:ﻳ ﹾﻔ ﻌ ﹸﻞ ِﺑ ِﻪ ﺼﻨ ﻊ ِﺑ ِﻪ ﹶﻛﻤﺎ ﻳ ﹾﻜﺘﻔﹶﻰ ِﺑ ﹶﻘﺘِﻠ ِﻪ ﹶﺃ ﻡ ﻳ
ﻕﹶﻛﻤﺎ ﹶﻓ ﻌ ﹶﻞ ﺳﻮﺍ ًﺀ ،ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﹶﺃﺑِﻲ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﻭﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻭﹶﺃ ﺣ ﻤ ﺪ ﻓِﻲ ِﺇ ﺣﺪﻯ ﺍﻟ ﺮﻭﺍﻳﺘﻴ ِﻦ ﻭِﺇ ﺳﺤﺎ
ﻒ ﻱ ﻭﹶﺃ ﺣ ﻤ ﺪ ﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﻭﹶﺃﺑِﻲ ﻳﻮ ﺳ ﻭ ﹶﻏﻴ ِﺮ ِﻫ ﻢ ﻭﺍﻟﺜﱠﺎﻧِﻲ:ﻳ ﹾﻜﺘﻔﹶﻰ ِﺑ ﹶﻘﺘِﻠ ِﻪ ،ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺍﻟﱠﺜ ﻮ ِﺭ
ﺐ،ﹸﻓ ِﻌ ﹶﻞ ِﺑ ِﻪ ﹶﻛﻤﺎ ﹶﻓ ﻌ ﹶﻞ ،ﻭِﺇ ﹾﻥ ﻚ ِﺑ ِﻪ ﻋﻠﹶﻰ ﺳﺒِﻴ ِﻞ ﺍﻟﺘ ﻤﺜِﻴ ِﻞ ﻭﺍﻟﺘ ﻌﺬِﻳ ِ ﻚِ:ﺇ ﹾﻥ ﹶﻓ ﻌ ﹶﻞ ﹶﺫِﻟ ﺤ ﻤ ٍﺪ ،ﻭﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ
ﻭ ﻣ
ﹶﻟﻢ ﻳ ﹸﻜ ﻦ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟ ﻮ ﺟ ِﻪ ﺍ ﹾﻛﺘ ِﻔ ﻲ ِﺑ ﹶﻘﺘِﻠ ِﻪ.ﻭﺍﹾﻟ ﻮ ﺟ ﻪ ﺍﻟﺜﱠﺎﻧِﻲ:ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ِﻟ ﹾﻠ ﹸﻜ ﹾﻔ ِﺮِ،ﺇﻣﺎ ِﻟ ﹸﻜ ﹾﻔ ٍﺮ
ﺻِﻠ ﻲ،ﹶﺃ ﻭ ِﻟ ِﺮ ﺩ ٍﺓ ﻋ ِﻦ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ،ﹶﻓﹶﺄ ﹾﻛﹶﺜ ﺮ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ﻋﻠﹶﻰ ﹶﻛﺮﺍ ﻫ ِﺔ ﺍﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ ﻓِﻴ ِﻪ ﹶﺃﻳﻀﺎ ،ﻭﹶﺃﻧ ﻪ ﻳ ﹾﻘﺘ ﹸﻞ ﻓِﻴ ِﻪ
ﹶﺃ
)ﺃﻭﺿﺎﺣﺎ( ﲨﻊ ﻭﺿﺢ ﻧﻮﻉ ﻣﻦ ﺍﳊﻠﻲ ﻳﺼﻨﻊ ﻣﻦ ﺍﻟﻔﻀﺔ ﲰﻴﺖ ﺎ ﻟﺒﻴﺎﺿﻬﺎ ﻭﺻﻔﺎﺋﻬﺎ) .ﺭﺿﺦ( ﺷﺪﺥ ﻭﺩﻕ) .ﺭﻣﻖ( ﺑﻘﻴﺔ
ﺭﻭﺡ[
- ٢٩٨ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) ( ٦٩١٨)(٣٣٣ /٦ﺻﺤﻴﺢ
- ٢٩٩ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ] (١٦٧٢) - ١٦(١٢٩٩ /٣ﺵ )ﺍﻟﻘﻠﻴﺐ( ﻫﻮ ﺍﻟﺒﺌﺮ[
- ٣٠٠ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ) ( ٢٦٦٧)(٨٨٩ /٢ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ) ( ٢٦٦٨)(٨٨٩ /٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ )/٤
(٣١١٣- ٣١٠٩)(٦٩ﻭﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ) ( ٥٠٢٦)(١٨٤ /٣ﻭﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ = ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ )٣٦٦٣)(١١٥ /٩
( ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ -ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ) (٢٨٢٩٥)(٢٤٠ /١٤ﻣﻦ ﻃﺮﻕ ﺿﻌﻴﻔﺔ ﻭﻣﺮﺳﻠﺔ ﺣﺴﻦ ﻟﻐﲑﻩ
١٥٥
ﺤﺮِﻳ ِﻖ ﺑِﺎﻟﻨﺎ ِﺭ ﻭ ﹶﻏ ﻴ ِﺮ
ﻒ ﺟﻮﺍ ﺯ ﺍﻟﺘ ﻤﺜِﻴ ِﻞ ﻓِﻴ ِﻪ ﺑِﺎﻟﺘ
ﺴﹶﻠ ِ
ﻱ ﻋ ﻦ ﻃﹶﺎِﺋ ﹶﻔ ٍﺔ ِﻣ ﻦ ﺍﻟ
ﻒ ،ﻭﹶﻗ ﺪ ﺭ ِﻭ
ﺴﻴ ِ
ﺑِﺎﻟ
ﻚ ،ﹶﻛﻤﺎ ﹶﻓ ﻌﹶﻠ ﻪ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ﻭ ﹶﻏﻴ ﺮ ﻩ....
ﹶﺫِﻟ
ﻆ ،ﻭ ﺣ ﻤ ﹶﻞﺻﺤﺎِﺑﻨﺎ -ﺟﻮﺍ ﺯ ﺍﹾﻟ ﹶﻘﺘ ِﻞ ﺑِﺎﻟﺘ ﻤﺜِﻴ ِﻞ ِﻟ ﹾﻠ ﹸﻜ ﹾﻔ ِﺮ ﻟﹶﺎ ِﺳﻴﻤﺎ ِﺇﺫﹶﺍ ﺗ ﻐﱠﻠ ﹶ ﻭﺍ ﺧﺘﺎ ﺭ ﺍﺑ ﻦ ﻋﻘِﻴ ٍﻞ ِ -ﻣ ﻦ ﹶﺃ
ﲔ ،ﻭﹶﻗ ﺪ
ﺚ ﺍﹾﻟ ﻌ ﺮِﻧﻴ
ﺤﺪِﻳ ِﻚ ِﺑ ﺹ،ﻭﺍﺳﺘ ﺪ ﱠﻝ ﻣ ﻦ ﹶﺃﺟﺎ ﺯ ﹶﺫِﻟ ﺍﻟﻨ ﻬ ﻲ ﻋ ِﻦ ﺍﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘﺘ ِﻞ ﺑِﺎﹾﻟ ِﻘﺼﺎ ِ
ﷲ ﻚ،ﹶﺃ ﱠﻥ ﻧﺎﺳﺎ ِﻣ ﻦ ﻋ ﺮﻳﻨ ﹶﺔ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﺼﺤِﻴ ﺢ ﻋ ﻦ ﹶﺃﻧ ِ ﺧ ﺮﺟﺎ ﻩ ﻓِﻲ ﺍﻟ
ﺨ ﺮﺟﻮﺍ ِﺇﻟﹶﻰ ِﺇِﺑ ِﻞ ﷲ ِ»:ﺇ ﹾﻥ ِﺷﹾﺌﺘ ﻢ ﹶﺃ ﹾﻥ ﺗ ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ،ﻓﹶﺎ ﺟﺘ ﻮ ﻭﻫﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺼﺤﻮﺍ،ﹸﺛ ﻢ ﻣﺎﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺍﻟ ﺮﻋﺎ ِﺀ،ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻫ ﻢ ﺸ ﺮﺑﻮﺍ ِﻣ ﻦ ﹶﺃﹾﻟﺒﺎِﻧ ﻬﺎ ﻭﹶﺃﺑﻮﺍِﻟﻬﺎ«،ﹶﻓ ﹶﻔ ﻌﻠﹸﻮﺍ،ﹶﻓ
ﺼ ﺪﹶﻗ ِﺔ،ﹶﻓﺘ
ﺍﻟ
ﺚ ﻓِﻲ ﹶﺃﹶﺛ ِﺮ ِﻫ ﻢ ﹶﻓﹸﺄِﺗ ﻲﻚ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﺒ ﻌ ﹶ
ﷲ ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ﻭﺍ ﺭﺗﺪﻭﺍ ﻋ ِﻦ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ،ﻭﺳﺎﻗﹸﻮﺍ ﹶﺫ ﻭ ﺩ ﺭﺳﻮ ِﻝ ﺍ ِ
٣٠١
ﺤ ﺮ ِﺓ ،ﺣﺘﻰ ﻣﺎﺗﻮﺍ" ِﺑ ِﻬ ﻢ،ﹶﻓ ﹶﻘ ﹶﻄ ﻊ ﹶﺃﻳ ِﺪﻳ ﻬ ﻢ ،ﻭﹶﺃ ﺭ ﺟﹶﻠ ﻬ ﻢ ،ﻭ ﺳ ﻤ ﹶﻞ ﹶﺃ ﻋﻴﻨ ﻬ ﻢ ،ﻭﺗ ﺮ ﹶﻛ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ
ﷲﺲ،ﹶﺃ ﱠﻥ ﻧ ﹶﻔﺮﺍ ِﻣ ﻦ ﻋ ﹾﻜ ٍﻞ ﹶﺛﻤﺎِﻧﻴ ﹰﺔ،ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﻋ ﻦ ﹶﺃﺑِﻲ ِﻗﻠﹶﺎﺑ ﹶﺔ ،ﺣ ﺪﹶﺛﻨِﻲ ﹶﺃﻧ
ﻚ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ
ﺸ ﹶﻜﻮﺍ ﹶﺫِﻟ
ﺖ ﹶﺃ ﺟﺴﺎ ﻣ ﻬ ﻢ،ﹶﻓ
ﺽ ،ﻭ ﺳ ِﻘ ﻤ ،ﹶﻓﺒﺎﻳﻌﻮ ﻩ ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﻓﹶﺎ ﺳﺘ ﻮ ﺧﻤﻮﺍ ﺍﹾﻟﹶﺄ ﺭ
ﺨ ﺮﺟﻮ ﹶﻥ ﻣ ﻊ ﺭﺍﻋِﻴﻨﺎ ﻓِﻲ ِﺇِﺑِﻠ ِﻪ،ﹶﻓﺘﺼِﻴﺒﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃﺑﻮﺍِﻟﻬﺎ ﷲ ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃﻟﹶﺎ ﺗ ﺍِ
ﺼﺤﻮﺍ،ﹶﻓ ﹶﻘﺘﻠﹸﻮﺍ ﺍﻟﺮﺍ ِﻋ ﻲ ﻭ ﹶﻃ ﺮﺩﻭﺍ ﺸ ِﺮﺑﻮﺍ ِﻣ ﻦ ﹶﺃﺑﻮﺍِﻟﻬﺎ ﻭﹶﺃﹾﻟﺒﺎِﻧﻬﺎ،ﹶﻓ
ﺨ ﺮﺟﻮﺍ ،ﹶﻓ
ﻭﹶﺃﹾﻟﺒﺎِﻧﻬﺎ«،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﺑﻠﹶﻰ،ﹶﻓ
ﺖ
ﺚ ﻓِﻲ ﺁﺛﹶﺎ ِﺭ ِﻫ ﻢ،ﹶﻓﹸﺄ ﺩ ِﺭﻛﹸﻮﺍ،ﹶﻓﺠِﻲ َﺀ ِﺑ ِﻬ ﻢ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑ ِﻬ ﻢ ﹶﻓ ﹸﻘ ِﻄ ﻌ ﷲ ،ﹶﻓﺒ ﻌ ﹶ ﻚ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺍﹾﻟِﺈِﺑ ﹶﻞ ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ
- ٣٠١ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٦٧١) - ٩(١٢٩٦ /٣
] ﺵ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﰲ ﻋﻘﻮﺑﺔ ﺍﶈﺎﺭﺑﲔ ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ }ﺇﳕﺎ ﺟﺰﺍﺀ ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻳﺴﻌﻮﻥ ﰲ
ﺍﻷﺭﺽ ﻓﺴﺎﺩﺍ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺃﻭ ﻳﺼﻠﺒﻮﺍ ﺃﻭ ﺗﻘﻄﻊ ﺃﻳﺪﻳﻬﻢ ﻭﺃﺭﺟﻠﻬﻢ ﻣﻦ ﺧﻼﻑ ﺃﻭ ﻳﻨﻔﻮﺍ ﻣﻦ ﺍﻷﺭﺽ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻪ ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ ﺣﺪﻳﺚ ﺍﻟﻌﺮﻧﻴﲔ ﻫﺬﺍ ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻛﺎﻥ ﻫﺬﺍ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﳊﺪﻭﺩ ﻭﺁﻳﺔ ﺍﶈﺎﺭﺑﺔ
ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﺜﻠﺔ ﻓﻬﻮ ﻣﻨﺴﻮﺥ ﻭﻗﻴﻞ ﻟﻴﺲ ﻣﻨﺴﻮﺧﺎ ﻭﻓﻴﻬﻢ ﻧﺰﻟﺖ ﺁﻳﺔ ﺍﶈﺎﺭﺑﺔ)ﻋﺮﻳﻨﺔ( ﻗﺎﻝ ﰲ ﺍﻟﻔﺘﺢ ﻋﺮﻳﻨﺔ ﺣﻲ ﻣﻦ ﻗﻀﺎﻋﺔ
ﻭﺣﻲ ﻣﻦ ﲜﻴﻠﺔ ﻣﻦ ﻗﺤﻄﺎﻥ ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﻟﺜﺎﱐ ﻛﺬﺍ ﺫﻛﺮﻩ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﰲ ﺍﳌﻐﺎﺯﻱ)ﻓﺎﺟﺘﻮﻭﻫﺎ( ﻣﻌﻨﺎﻩ ﺍﺳﺘﻮﲬﻮﻫﺎ ﺃﻱ ﱂ
ﺗﻮﺍﻓﻘﻬﻢ ﻭﻛﺮﻫﻮﻫﺎ ﻟﺴﻘﻢ ﺃﺻﺎﻢ ﻗﺎﻟﻮﺍ ﻭﻫﻮ ﻣﺸﺘﻖ ﻣﻦ ﺍﳉﻮﻯ ﻭﻫﻮ ﺩﺍﺀ ﰲ ﺍﳉﻮﻑ)ﰒ ﻣﺎﻟﻮﺍ ﻋﻠﻰ ﺍﻟﺮﻋﺎﺓ( ﻭﰲ ﺑﻌﺾ
ﺍﻷﺻﻮﻝ ﺍﳌﻌﺘﻤﺪﺓ ﺍﻟﺮﻋﺎﺀ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﻳﻘﺎﻝ ﺭﺍﻉ ﻭﺭﻋﺎﺓ ﻛﻘﺎﺽ ﻭﻗﻀﺎﺓ ﻭﺭﺍﻉ ﻭﺭﻋﺎﺀ ﻛﺼﺎﺣﺐ ﻭﺻﺤﺎﺏ)ﻭﺳﺎﻗﻮﺍ ﺫﻭﺩ
ﺭﺳﻮﻝ ﺍﷲ ( ﺃﻱ ﺃﺧﺬﻭﺍ ﺇﺑﻠﻪ ﻭﻗﺪﻣﻮﻫﺎ ﺃﻣﺎﻣﻬﻢ ﺳﺎﺋﻘﲔ ﳍﺎ ﻃﺎﺭﺩﻳﻦ)ﲰﻞ ﺃﻋﻴﻨﻬﻢ( ﻫﻜﺬﺍ ﻫﻮ ﰲ ﻣﻌﻈﻢ ﺍﻟﻨﺴﺦ ﲰﻞ ﻭﰲ
ﺑﻌﻀﻬﺎ ﲰﺮ ﻭﻣﻌﲎ ﲰﻞ ﻓﻘﺄﻫﺎ ﻭﺃﺫﻫﺐ ﻣﺎ ﻓﻴﻬﺎ ﻭﻣﻌﲎ ﲰﺮ ﺣﻠﻬﺎ ﲟﺴﺎﻣﲑ ﳏﻤﻴﺔ ﻭﻗﻴﻞ ﳘﺎ ﲟﻌﲎ)ﻭﺗﺮﻛﻬﻢ ﰲ ﺍﳊﺮﺓ( ﻫﻲ
ﺃﺭﺽ ﺫﺍﺕ ﺣﺠﺎﺭﺓ ﺳﻮﺩ ﻣﻌﺮﻭﻓﺔ ﺑﺎﳌﺪﻳﻨﺔ ﻭﺇﳕﺎ ﺃﻟﻘﻮﺍ ﻓﻴﻬﺎ ﻷﺎ ﻗﺮﺏ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻓﻌﻠﻮﺍ ﻓﻴﻪ ﻣﺎ ﻓﻌﻠﻮﺍ[
١٥٦
ﺡ ِﻓﻲ
ﺼﺒﺎ ِ
ﺲ ﺣﺘﻰ ﻣﺎﺗﻮﺍ،ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﻟ
ﺸ ﻤ ِ
ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻭﹶﺃ ﺭ ﺟﹸﻠ ﻬ ﻢ ،ﻭ ﺳ ِﻤ ﺮ ﹶﺃ ﻋﻴﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﻧِﺒﺬﹸﻭﺍ ﻓِﻲ ﺍﻟ
٣٠٢
ﺕ ﹶﺃ ﻋﻴﻨ ﻬ ﻢ"
ِﺭﻭﺍﻳِﺘ ِﻪ:ﻭﺍ ﱠﻃ ﺮﺩﻭﺍ ﺍﻟﻨ ﻌ ﻢ ،ﻭﻗﹶﺎ ﹶﻝ :ﻭ ﺳ ﻤ ﺮ
ﺱ ِﻣ ﻦ ﻋ ﹾﻜ ٍﻞ ﹶﺃ ﻭ ﻋ ﺮﻳﻨ ﹶﺔ،ﻓﹶﺎ ﺟﺘ ﻮﻭﺍ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ »ﹶﻓﹶﺄ ﻣ ﺮ ﻫ ﻢ
ﻚ،ﻗﹶﺎ ﹶﻝ :ﹶﻗ ِﺪ ﻡ ﹸﺃﻧﺎ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﻋ ﻦ ﹶﺃﻧ ِ
ﺻﺤﻮﺍ،ﹶﻗﺘﻠﹸﻮﺍ ﺭﺍ ِﻋ ﻲ ﺍﻟﻨِﺒ ﻲ ﺸ ﺮﺑﻮﺍ ِﻣ ﻦ ﹶﺃﺑﻮﺍِﻟﻬﺎ ﻭﹶﺃﹾﻟﺒﺎِﻧﻬﺎ« ﻓﹶﺎﻧ ﹶﻄﹶﻠﻘﹸﻮﺍ،ﹶﻓﹶﻠﻤﺎ ﺡ ،ﻭﹶﺃ ﹾﻥ ﻳ ﺍﻟﻨِﺒ ﻲ ِ،ﺑِﻠﻘﹶﺎ ٍ
ﺚ ﻓِﻲ ﺁﺛﹶﺎ ِﺭ ِﻫ ﻢ ،ﹶﻓﹶﻠﻤﺎ ﺍ ﺭﺗ ﹶﻔ ﻊ ﺍﻟﻨﻬﺎ ﺭ ﺟِﻲ َﺀ
ﳋﺒ ﺮ ﻓِﻲ ﹶﺃ ﻭ ِﻝ ﺍﻟﻨﻬﺎ ِﺭ،ﹶﻓﺒ ﻌ ﹶ ،ﻭﺍ ﺳﺘﺎﻗﹸﻮﺍ ﺍﻟﻨ ﻌ ﻢ ،ﹶﻓﺠﺎ َﺀ ﺍ ﹶ
ﻼﺴﻘﹸﻮ ﹶﻥ ﹶﻓ ﹶ ﺴﺘ
ﳊ ﺮ ِﺓ،ﻳ
ﺕ ﹶﺃ ﻋﻴﻨ ﻬ ﻢ ،ﻭﹸﺃﹾﻟﻘﹸﻮﺍ ﻓِﻲ ﺍ ﹶ ِﺑ ِﻬ ﻢ »،ﹶﻓﹶﺄ ﻣ ﺮ ﹶﻓ ﹶﻘ ﹶﻄ ﻊ ﹶﺃﻳ ِﺪﻳ ﻬ ﻢ ﻭﹶﺃ ﺭ ﺟﹶﻠ ﻬ ﻢ ،ﻭ ﺳ ِﻤ ﺮ
ﻼﺑ ﹶﺔ »:ﹶﻓ ﻬ ﺆ ﹶﻻ ِﺀ ﺳ ﺮﻗﹸﻮﺍ ﻭﹶﻗﺘﻠﹸﻮﺍ ،ﻭ ﹶﻛ ﹶﻔﺮﻭﺍ ﺑ ﻌ ﺪ ِﺇﳝﺎِﻧ ِﻬ ﻢ ،ﻭﺣﺎ ﺭﺑﻮﺍ ﺍﻟﱠﻠ ﻪ ﺴ ﹶﻘ ﻮ ﹶﻥ«.ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ِﻗ ﹶ ﻳ
٣٠٣
ﻭ ﺭﺳﻮﹶﻟ ﻪ«
ﺲ،ﹶﺃ ﱠﻥ ﻧﺎﺳﺎ ِﻣ ﻦ ﻋ ﺮﻳﻨ ﹶﺔ ﹶﻗ ِﺪﻣﻮﺍ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ،ﻓﹶﺎ ﺟﺘ ﻮ ﻭﻫﺎ،ﹶﻓﺒ ﻌﹶﺜ ﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﻱ ﻋ ﻦ ﹶﺃﻧ ٍﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﻟِﻠﺘ ﺮ ِﻣ ِﺬ
ﺼ ﺪﹶﻗ ِﺔ ،ﻭﻗﹶﺎ ﹶﻝ»:ﺍ ﺷ ﺮﺑﻮﺍ ِﻣ ﻦ ﹶﺃﹾﻟﺒﺎِﻧﻬﺎ ﻭﹶﺃﺑﻮﺍِﻟﻬﺎ«،ﹶﻓ ﹶﻘﺘﻠﹸﻮﺍ ﺭﺍ ِﻋ ﻲ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ِﺇِﺑ ِﻞ ﺍﻟ
،ﻭﺍ ﺳﺘﺎﻗﹸﻮﺍ ﺍ ِﻹِﺑ ﹶﻞ،ﻭﺍ ﺭﺗﺪﻭﺍ ﻋ ِﻦ ﺍ ِﻹ ﺳﻠﹶﺎ ِﻡ،ﹶﻓﹸﺄِﺗ ﻲ ِﺑ ِﻬ ﻢ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓ ﹶﻘ ﹶﻄ ﻊ ﹶﺃﻳ ِﺪﻳ ﻬ ﻢ ﻭﹶﺃ ﺭ ﺟﹶﻠ ﻬ ﻢ ِﻣ ﻦ
- ٣٠٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٦٧١) - ١٠(١٢٩٦ /٣
] ﺵ )ﻋﻜﻞ( ﻗﺒﻴﻠﺔ ﻣﻦ ﺗﻴﻢ ﺍﻟﺮﺑﺎﺏ ﻣﻦ ﻋﺪﻧﺎﻥ ﻛﺬﺍ ﰲ ﺍﻟﻔﺘﺢ[
- ٣٠٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٣٣)(٥٦ /١ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٦٧١) - ١١(١٢٩٧ /٣
] ﺵ )ﻋﻜﻞ ﺃﻭ ﻋﺮﻳﻨﺔ( ﺃﲰﺎﺀ ﻗﺒﺎﺋﻞ) .ﻓﺎﺟﺘﻮﻭﺍ( ﺃﺻﺎﻢ ﺍﳉﻮﻯ ﻭﻫﻮ ﺩﺍﺀ ﺍﳉﻮﻑ ﺇﺫﺍ ﺍﺳﺘﻤﺮ) .ﺑﻠﻘﺎﺡ( ﺣﻲ ﺍﻹﺑﻞ ﺍﳊﻠﻮﺏ
ﻭﺍﺣﺪﺎ ﻟﻘﻮﺡ) .ﲰﻮﺕ( ﻓﻘﺌﺖ ﲝﺪﻳﺪﺓ ﳏﻤﺎﺓ) .ﺍﳊﺮﺓ( ﺃﺭﺽ ﺫﺍﺕ ﺣﺠﺎﺭﺓ ﺳﻮﺩﺍﺀ ﰲ ﻇﺎﻫﺮ ﺍﳌﺪﻳﻨﺔ ﺃﻱ ﺧﺎﺭﺝ ﺑﻨﻴﺎﺎ[
ﻭﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﻣﺎ ﻳﺄﰐ:ﺃﻭ ﹰﻻ:ﻗﺎﻝ ﺍﻟﻌﻴﲏ:ﺍﺳﺘﺪﻝ ﻣﺎﻟﻚ ﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﺑﻮﻝ ﻣﺎ ﻳﺆﻛﻞ ﳊﻤﻪ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺍﻹﺑﻞ ﺃﻭ
ﺍﻟﻐﻨﻢ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺪﻭﺍﺏ،ﻭﺑﻪ ﻗﺎﻝ ﺃﲪﺪ ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻭﺍﻻﺻﻄﺨﺮﻱ ﻭﺍﻟﺮﻭﻳﺎﱐ ﺍﻟﺸﺎﻓﻌﻴﺎﻥ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﻌﱯ ﻭﻋﻄﺎﺀ
ﻭﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺰﻫﺮﻱ ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﻭﺍﻟﺜﻮﺭﻱ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻭﺁﺧﺮﻭﻥ ﻛﺜﲑﻭﻥ:ﺍﻷﺑﻮﺍﻝ ﻛﻠﻬﺎ ﳒﺴﺔ
ﺇ ﹼﻻ ﻣﺎ ﻋﻔﻲ ﻋﻨﻪ،ﻭﺃﺟﺎﺑﻮﺍ ﻋﻨﻪ ﺑﺄﻥ ﻣﺎ ﰲ ﺣﺪﻳﺚ ﺍﻟ ﻌﺮﻧﻴﲔ ﻗﺪ ﻛﺎﻥ ﻟﻠﻀﺮﻭﺭﺓ،ﻓﻠﻴﺲ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻳﺒﺎﺡ ﰲ ﻏﲑ ﺣﺎﻝ
ﺍﻟﻀﺮﻭﺭﺓ،ﻷ ﹼﻥ ﲦﺔ ﺃﺷﻴﺎﺀ ﺃﺑﻴﺤﺖ ﰲ ﺍﻟﻀﺮﻭﺭﺍﺕ ﻭﱂ ﺗﺒﺢ ﰲ ﻏﲑﻫﺎ ﻛﻤﺎ ﰲ ﻟﺒﺲ ﺍﳊﺮﻳﺮ،ﻓﺈﻧﻪ ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ،ﻭﻗﺪ ﺃﺑﻴﺢ
ﻟﺒﺴﻪ ﰲ ﺍﳊﺮﺏ ﺃﻭ ﻟﻠﺤﻜﺔ ﺃﻭ ﻟﺸﺪﺓ ﺍﻟﱪﺩ ﺇﺫﺍ ﱂ ﳚﺪ ﻏﲑﻩ،ﻭﻟﻪ ﺃﻣﺜﺎﻝ ﻛﺜﲑﺓ ﰲ ﺍﻟﺸﺮﻉ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﺻﺢ ﻳﻘﻴﻨﹰﺎ ﺃﻥ
ﺭﺳﻮﻝ ﺍﷲ - -ﺇﳕﺎ ﺃﻣﺮﻫﻢ ﺑﺬﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺪﺍﻭﻱ ﻣﻦ ﺍﻟﺴﻘﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺻﺎﻢ،ﻭﺃﻢ ﺻﺤﺖ ﺃﺟﺴﺎﻣﻬﻢ
ﺿ ﹸﻄ ِﺮ ﺭﺗ ﻢ ِﺇﹶﻟﻴ ِﻪ( ﻓﻤﺎ ﺍﺿﻄﺮ ﺍﳌﺮﺀ ﺇﻟﻴﻪ ﻓﻬﻮ ﻏﲑ ﳏﺮﻡ ﻋﻠﻴﻪ ﻣﻦ
ﺑﺬﻟﻚ،ﻭﺍﻟﺘﺪﺍﻭﻱ ﻣﱰﻟﺔ ﺿﺮﻭﺭﺓ،ﻭﻗﺪ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞِ):ﺇﻟﱠﺎ ﻣﺎ ﺍ
ﺍﳌﺂﻛﻞ ﻭﺍﳌﺸﺎﺭﺏ.
ﺛﺎﻧﻴﹰﺎ:ﻣﺸﺮﻭﻋﻴﺔ ﻣﻌﺎﻗﺒﺔ ﺍﶈﺎﺭﺑﲔ،ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ):ﺇﳕﺎ ﺟﺰﺍﺀ ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻳﺴﻌﻮﻥ ﰲ ﺍﻷﺭﺽ ﻓﺴﺎﺩﹰﺍ
ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺃﻭ ﻳﺼﻠﹼﺒﻮﺍ(ﺯ ..ﺇﱁ.ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٢٨٨ /١
١٥٧
ﺽ
ﺖ ﹶﺃﺭﻯ ﹶﺃ ﺣ ﺪ ﻫ ﻢ ﻳ ﹸﻜ ﺪ ﺍ َﻷ ﺭ
ﺲ »:ﹶﻓ ﹸﻜﻨ
ﳊ ﺮ ِﺓ "،ﻗﹶﺎ ﹶﻝ ﹶﺃﻧ
ﻑ ،ﻭ ﺳ ﻤ ﺮ ﹶﺃ ﻋﻴﻨ ﻬ ﻢ ،ﻭﹶﺃﹾﻟﻘﹶﺎ ﻫ ﻢ ﺑِﺎ ﹶ
ِﺧﻠﹶﺎ ٍ
ﺽ ِﺑﻔِﻴ ِﻪ ﺣﺘﻰ ﻣﺎﺗﻮﺍ«.٣٠٤ ِﺑﻔِﻴ ِﻪ ،ﺣﺘﻰ ﻣﺎﺗﻮﺍ« ،ﻭ ﺭﺑﻤﺎ ﻗﹶﺎ ﹶﻝ ﺣﻤﺎ ﺩ»:ﻳ ﹾﻜ ﺪ ﻡ ﺍ َﻷ ﺭ
ﻚ»،ﹶﺃ ﱠﻥ ﻧﺎﺳﺎ ِﻣ ﻦ ﻋ ﺮﻳﻨ ﹶﺔ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﻟِﻠﻨﺴﺎِﺋ ﻲ ﻋ ﻦ ﹶﺃﻧ ِ
ﺸ ِﺮﺑﻮﺍ ِﻣ ﻦ ﹶﺃﹾﻟﺒﺎِﻧﻬﺎ ﻭﹶﺃﺑﻮﺍِﻟﻬﺎ،ﹶﻓﹶﻠﻤﺎ
،ﻓﹶﺎ ﺟﺘ ﻮﻭﺍ ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ،ﹶﻓﺒ ﻌﹶﺜ ﻬ ﻢ ﺍﻟﻨِﺒ ﻲ ِﺇﻟﹶﻰ ﹶﺫ ﻭ ٍﺩ ﹶﻟ ﻪ ،ﹶﻓ
ﺚ ﺭﺳﻮ ﹸﻝ ﺻﺤﻮﺍ،ﺍ ﺭﺗﺪﻭﺍ ﻋ ِﻦ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ،ﻭﹶﻗﺘﻠﹸﻮﺍ ﺭﺍ ِﻋ ﻲ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻣ ﺆ ِﻣﻨﺎ،ﻭﺍ ﺳﺘﺎﻗﹸﻮﺍ ﺍﹾﻟِﺈِﺑ ﹶﻞ،ﹶﻓﺒ ﻌ ﹶ
ﺻﹶﻠﺒ ﻬ ﻢ«.٣٠٥ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺁﺛﹶﺎ ِﺭ ِﻫ ﻢ،ﹶﻓﹸﺄ ِﺧﺬﹸﻭﺍ ،ﹶﻓ ﹶﻘ ﱠﻄ ﻊ ﹶﺃﻳ ِﺪﻳ ﻬ ﻢ ﻭﹶﺃ ﺭ ﺟﹶﻠ ﻬ ﻢ ،ﻭ ﺳ ﻤ ﹶﻞ ﹶﺃ ﻋﻴﻨ ﻬ ﻢ ،ﻭ
ﻒ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ُﺀ ﻓِﻲ ﻭ ﺟ ِﻪ ﻋﻘﹸﻮﺑ ِﺔ ﻫ ﺆﻟﹶﺎ ِﺀ،ﹶﻓ ِﻤﻨ ﻬ ﻢ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﹶﻓ ﻌ ﹶﻞ ِﻣﹾﺜ ﹶﻞ ِﻓ ﻌِﻠ ِﻬ ﻢ ﻭﹶﻗ ِﺪ ﺍ ﺧﺘﹶﻠ
ﻱ ﻫﺬﹶﺍ ﻋ ﻦ ﻃﹶﺎِﺋ ﹶﻔ ٍﺔِ ،ﻣﻨ ﻬ ﻢ ﹶﺃﺑﻮ ﺻِﻨ ﻊ ِﺑ ﻬ ﺆﻟﹶﺎ ِﺀ ،ﻭ ﺭ ِﻭ ﺻِﻨ ﻊ ِﺑ ِﻪ ﹶﻛﻤﺎ ﺏ ،ﻭﹶﺃ ﺧ ﹶﺬ ﺍﹾﻟﻤﺎ ﹶﻝ ، ﻓﹶﺎ ﺭﺗ ﺪ ،ﻭﺣﺎ ﺭ
ﺖِﻗﻠﹶﺎﺑ ﹶﺔ ،ﻭ ﻫ ﻮ ِﺭﻭﺍﻳ ﹲﺔ ﻋ ﻦ ﹶﺃ ﺣ ﻤ ﺪ .ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ:ﺑ ﹾﻞ ﻫﺬﹶﺍ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ﺍﻟﺘ ﻤﺜِﻴ ِﻞ ِﻣ ﻤ ﻦ ﺗ ﻐﱠﻠ ﹶﻈ
ﺹ ،ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﻘِﻴ ٍﻞ ِﻣ ﻦ ﺠ ﻤﹶﻠ ِﺔ ،ﻭِﺇﻧﻤﺎ ﻧ ِﻬ ﻲ ﻋ ِﻦ ﺍﻟﺘ ﻤﺜِﻴ ِﻞ ﻓِﻲ ﺍﹾﻟ ِﻘﺼﺎ ِ ﺟﺮﺍِﺋ ﻤ ﻪ ﻓِﻲ ﺍﹾﻟ
ﲔ ﺑِﺎﻟﻨ ﻬ ِﻲ ﻋ ِﻦ ﺍﹾﻟ ﻤﹾﺜﹶﻠ ِﺔ .ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ
ﺴ ﺦ ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺑِﺎﹾﻟ ﻌ ﺮِﻧﻴ
ﺻﺤﺎِﺑﻨﺎ .ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ:ﺑ ﹾﻞ ﻧ ِ
ﹶﺃ
ﻚ ،ﻭ ﻫﺬﹶﺍ ﹶﻗ ﻮ ﹸﻝ ﺟﻤﺎ ﻋ ٍﺔ ِﻣﻨ ﻬ ﻢ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ ﻭﹶﺃﺑﻮ
ﺴ ﺦ ِﺑ ﹶﺬِﻟ ﺤﺪﻭ ِﺩ ﻭﺁﻳ ِﺔ ﺍﹾﻟ ﻤﺤﺎ ﺭﺑ ِﺔ،ﹸﺛ ﻢ ﻧ ِ ﹶﻗﺒ ﹶﻞ ﻧﺰﻭ ِﻝ ﺍﹾﻟ
ﺴ ﺦ ﺷ ﻲ ٌﺀ ﻋﺒﻴ ٍﺪ .ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ:ﺑ ﹾﻞ ﻣﺎ ﹶﻓ ﻌﹶﻠ ﻪ ﺍﻟﻨِﺒ ﻲ ِﺑ ِﻬ ﻢ ِﺇﻧﻤﺎ ﻛﹶﺎ ﹶﻥ ﺑِﺂﻳ ِﺔ ﺍﹾﻟ ﻤﺤﺎ ﺭﺑ ِﺔ ،ﻭﹶﻟ ﻢ ﻳﻨ
ﻚ؛ ﻭﻗﹶﺎﻟﹸﻮﺍِ:ﺇﻧﻤﺎ ﹶﻗﺘﹶﻠ ﻬ ﻢ ﺍﻟﻨِﺒ ﻲ ﻭﹶﻗ ﹶﻄ ﻊ ﹶﺃ ﻳ ِﺪﻳ ﻬ ﻢِ،ﻟﹶﺄﻧ ﻬ ﻢ ﹶﺃ ﺧﺬﹸﻭﺍ ﺍﹾﻟﻤﺎ ﹶﻝ؛ ﻭ ﻣ ﻦ ﹶﺃ ﺧ ﹶﺬ ﺍﹾﻟﻤﺎ ﹶﻝ ِﻣ ﻦ ﹶﺫِﻟ
ﺐ ﺣ ﺘﻤﺎ؛ﹶﻓﻴ ﹾﻘﺘ ﹸﻞ ِﻟ ﹶﻘﺘِﻠ ِﻪ ﻭﻳ ﹾﻘ ﹶﻄ ﻊ ِﻟﹶﺄ ﺧ ِﺬ ِﻩ ﺍﹾﻟﻤﺎ ﹶﻝ ﻳ ﺪ ﻩ ﻭ ِﺭ ﺟﹸﻠ ﻪ ِﻣ ﻦ ﺻِﻠ ﻭﹶﻗﺘ ﹶﻞ،ﹸﻗ ِﻄ ﻊ ﻭﹸﻗِﺘ ﹶﻞ ،ﻭ
ﺴ ِﻦ ،ﻭ ِﺭﻭﺍﻳ ﹲﺔ
ﺤﺠﻨﺎﻳﺘﻴ ِﻦ ﻭ ﻫﻤﺎ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ﻭﹶﺃ ﺧ ﹸﺬ ﺍﹾﻟﻤﺎ ِﻝ ،ﻭ ﻫﺬﹶﺍ ﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟ
ﺠ ﻤ ِﻌ ِﻪ ﺑﻴ ﻦ ﺍﹾﻟ ِ
ﺐ ِﻟ
ﺼﹶﻠ
ﻑ ،ﻭﻳ
ِﺧﻠﹶﺎ ٍ
ﺚ ﺴِﻠ ﻢ ِﻣ ﻦ ﺣﺪِﻳ ِ ﻋ ﻦ ﹶﺃ ﺣ ﻤ ﺪ .ﻭِﺇﻧﻤﺎ ﺳ ﻤ ﹶﻞ ﹶﺃ ﻋﻴﻨ ﻬ ﻢِ،ﻟﹶﺄﻧ ﻬ ﻢ ﺳ ﻤﻠﹸﻮﺍ ﹶﺃ ﻋﻴ ﻦ ﺍﻟ ﺮﻋﺎ ِﺓ ﹶﻛﺬﹶﺍ ﺧ ﺮ ﺟ ﻪ ﻣ
ﺏ ﹶﺃﻧ ﻬ ﻢ ﹶﻗﺘﻠﹸﻮﺍ ﺍﻟﺮﺍ ِﻋ ﻲ ،ﻭ ﻣﱠﺜﻠﹸﻮﺍ ِﺑ ِﻪ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﺍﺑ ﻦ ﺳ ﻌ ٍﺪ ﹶﺃﻧ ﻬ ﻢ ﹶﻗ ﹶﻄﻌﻮﺍ ﻳ ﺪ ﻩ ﺲ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﺍﺑ ﻦ ِﺷﻬﺎ ٍﹶﺃﻧ ٍ
ﺸ ﻮ ﻙ ﻓِﻲ ِﻟﺴﺎِﻧ ِﻪ ﻭ ﻋﻴﻨﻴ ِﻪ ﺣﺘﻰ ﻣﺎﺕ ٣٠٦،ﻭﺣِﻴﻨِﺌ ٍﺬ،ﹶﻓ ﹶﻘ ﺪ ﻳﻜﹸﻮ ﹸﻥ ﻭ ِﺭ ﺟﹶﻠ ﻪ ،ﻭ ﹶﻏ ﺮﺳﻮﺍ ﺍﻟ
ﺝ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻝ ﻣ ﻦ ﻳﻘﹸﻮ ﹸﻝِ:ﺇ ﱠﻥ ﺨ ﺮ
ﺸ ﻬ ﻢ ِﻗﺼﺎﺻﺎ ،ﻭ ﻫﺬﹶﺍ ﻳﺘ
ﹶﻗ ﹾﻄ ﻌ ﻬ ﻢ ،ﻭ ﺳ ﻤ ﹸﻞ ﹶﺃ ﻋﻴِﻨ ِﻬ ﻢ ،ﻭﺗ ﻌﻄِﻴ
ﺐﺖ ِﻣﻨ ﻪ ﹶﻗﺒ ﹶﻞ ﹶﻗﺘِﻠ ِﻪ ،ﻭ ﻫ ﻮ ﻣ ﹾﺬ ﻫ ﺹ ﺍ ﺳﺘ ﻮِﻓﻴ
ﺐ ﺍﹾﻟ ِﻘﺼﺎ ﺏ ِﺇﺫﹶﺍ ﺟﻨﻰ ِﺟﻨﺎﻳ ﹰﺔ ﺗﻮﺟِ ﺍﹾﻟ ﻤﺤﺎ ِﺭ
ﺻﺤِﻴ ﺢ ﹶﻏﺮِﻳﺐ ،ﻭﹶﻗ ﺪ
ﺴ ﻦ
ﺚ ﺣ - ٣٠٤ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) ( ٧٢)(١٠٧ /١ﺻﺤﻴﺢ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﻫﺬﹶﺍ ﺣﺪِﻳ ﹲ
ﺤ ﻤ ﻪ "
ﺱ ِﺑﺒ ﻮ ِﻝ ﻣﺎ ﻳ ﺆ ﹶﻛ ﹸﻞ ﹶﻟ
ﺲ “ ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﹶﺃ ﹾﻛﹶﺜ ِﺮ ﹶﺃ ﻫ ِﻞ ﺍﻟ ِﻌ ﹾﻠﻢِ،ﻗﹶﺎﻟﹸﻮﺍ:ﻟﹶﺎ ﺑ ﹾﺄ
ﻱ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﻭ ﺟ ٍﻪ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺭ ِﻭ
- ٣٠٥ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ) ( ٤٠٢٨)(٩٥ /٧ﺻﺤﻴﺢ
- ٣٠٦ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻁ ﺍﻟﻌﻠﻤﻴﺔ )(٧١ /٢
١٥٨
ﻂ ِﺑ ﻌ ﹾﻔ ِﻮ ﺍﹾﻟ ﻮِﻟﻲ؟
ﺴ ﹸﻘ ﹸ
ﺹ،ﹶﻓﻴ
ﺤﺘﻤﺎ ﹶﻛ ﹶﻘﺘِﻠ ِﻪ ﹶﺃ ﻡ ﻋﻠﹶﻰ ﻭ ﺟ ِﻪ ﺍﹾﻟ ِﻘﺼﺎ ِ
ﺴﺘ ﻮﻓﹶﻰ ِﻣﻨﻪ ﺗ
ﹶﺃ ﺣ ﻤ ﺪ.ﹶﻟ ِﻜ ﻦ ﻫ ﹾﻞ ﻳ
ﻑ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﹶﻗ ﹾﻄ ﻌ ﻬ ﻢ ﻱ ﹶﺃ ﱠﻥ ﹶﻗ ﹾﻄ ﻌ ﻬ ﻢ ِﻣ ﻦ ِﺧﻠﹶﺎ ٍﻋﻠﹶﻰ ِﺭﻭﺍﻳﺘﻴ ِﻦ ﻋﻨ ﻪ ،ﻭﹶﻟ ِﻜ ﻦ ِﺭﻭﺍﻳ ﹶﺔ ﺍﻟﺘ ﺮ ِﻣ ِﺬ
٣٠٧
ﻑ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ(.
ِﻟ ﹾﻠ ﻤﺤﺎ ﺭﺑ ِﺔ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮﻧﻮﺍ ﹶﻗ ﺪ ﹶﻗ ﹶﻄﻌﻮﺍ ﻳ ﺪ ﺍﻟﺮﺍﻋِﻲ ﻭ ِﺭ ﺟﹶﻠ ﻪ ِﻣ ﻦ ِﺧﻠﹶﺎ ٍ
ﺣﻜﻢ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻷﺳﻠﺤﺔ ﺍﳊﺪﻳﺜﺔ:
ﻭﻫﻨﺎ ﳚﺐ ﺍﺳﺘﺪﺭﺍﻙ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺳﻠﺤﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ
ﺍﺳﺘﻌﻤﺎﳍﺎ،ﻷﻥ ﺃﻋﺪﺍﺀﻫﻢ ﻳﺴﺘﻌﻤﻠﻮﺎ،ﻛﺎﻟﺼﻮﺍﺭﻳﺦ ﻭﺍﻟﻘﻨﺎﺑﻞ ﻭﺍﳌﺪﺍﻓﻊ ﻭﻏﲑﻫﺎ،ﺇﺫ ﻟﻮ ﺗﺮﻙ
ﺍﳌﺴﻠﻤﻮﻥ ﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺣﺎﻝ ﺃﻥ ﻋﺪﻭﻫﻢ ﻳﺴﺘﻌﻤﻠﻬﺎ،ﻭﻫﻲ ﺃﻓﺘﻚ ﻣﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺳﻠﺤﺔ
ﺍﻷﺧﺮﻯ،ﻟﻜﺎﻥ ﰲ ﺫﻟﻚ ﻓﺘﺤﹰﺎ ﻟﺒﺎﺏ ﺍﻧﺘﺼﺎﺭ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﺍﺎﻫﺪﻳﻦ،ﻭﺫﻫﺎﺏ ﺍﳍﻴﺒﺔ ﻣﻦ
ﻗﻠﻮﺏ ﺍﻟﻜﻔﺎﺭ،ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﺑﺈﻋﺪﺍﺩ ﺍﻟﻌﺪﺓ ﺍﻟﱵ ﺗﺮﻫﺐ ﻋﺪﻭﻫﻢ }:ﻭﹶﺃ ِﻋﺪﻭﺍ ﹶﻟ ﻬ ﻢ ﻣﺎ
ﺨﻴ ِﻞ ﺗ ﺮ ِﻫﺒﻮ ﹶﻥ ِﺑ ِﻪ ﻋ ﺪ ﻭ ﺍﻟﱠﻠ ِﻪ ﻭ ﻋ ﺪ ﻭ ﹸﻛ ﻢ ﻭﺁ ﺧﺮِﻳ ﻦ ِﻣ ﻦ ﺩﻭِﻧ ِﻬ ﻢ ﻟﹶﺎ
ﻁ ﺍﹾﻟ
ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﹸﻗ ﻮ ٍﺓ ﻭ ِﻣ ﻦ ِﺭﺑﺎ ِ
ﻑ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻭﹶﺃﻧﺘ ﻢ ﻟﹶﺎ ﺗ ﹾﻈﹶﻠﻤﻮ ﹶﻥ{
ﺗ ﻌﹶﻠﻤﻮﻧ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ﻳ ﻌﹶﻠ ﻤ ﻬ ﻢ ﻭﻣﺎ ﺗﻨ ِﻔﻘﹸﻮﺍ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻳ ﻮ
]ﺍﻷﻧﻔﺎﻝ.[٦٠:
ﻁ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﺭﲪﻪ ﺍﷲ ”:ﻭﹶﺃ ِﻋﺪﻭﺍ ﻟﹶ ﻬ ﻢ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﹸﻗ ﻮ ٍﺓ ﻭ ِﻣ ﻦ ِﺭﺑﺎ ِ
ﻂ ِﺑ ِﻪ ﺍﻟﺪﺍﺑ ﹸﺔ
ﺤﺒ ﹸﻞ ﺍﱠﻟ ِﺬﻱ ﺗ ﺮﺑ ﹸ
ﺻ ِﻞ ﺍﻟﱡﻠ ﻐ ِﺔ ﺍﹾﻟ
ﻁ ﻓِﻲ ﹶﺃ
ﺴﺘ ﹾﻘﺒ ِﻞ،ﻭﺍﻟ ﺮﺑﺎ ﹸ
ﺸ ﻲ ِﺀ ِﻟ ﹾﻠ ﻤ
ﺨﻴﻞِ ﺍﹾﻟِﺈ ﻋﺪﺍ ﺩ ﺗ ﻬِﻴﹶﺌ ﹸﺔ ﺍﻟ
ﺍﹾﻟ
ﺶ:ﹶﺃﻗﹶﺎ ﻡ ﻓِﻲ ﺠﻴ ﻂ ﺍﹾﻟ ﺴﻬﺎ ﻭﺍ ﹾﻗِﺘﻨﺎ ﺅﻫﺎ -ﻭﺭﺍﺑ ﹶ ﺨﻴ ِﻞ ﺣﺒ ﻁ ﺍﹾﻟ ﺴ ِﺮ( ﻭ ِﺭﺑﺎ ﹸ ﻂ )ﺑِﺎﹾﻟ ﹶﻜ ﻛﹶﺎﹾﻟ ِﻤ ﺮﺑ ِ
ﻂ ﻫ ﺆﻟﹶﺎ ِﺀ ﻭ ﻫ ﺆﻟﹶﺎ ِﺀ ﺧﻴﻮﹶﻟ ﻬ ﻢ،ﹸﺛ ﻢ ﺳﻤﻰ ﺍﹾﻟِﺈﻗﹶﺎ ﻣ ﹶﺔ ﻓِﻲ ﺍﻟﱠﺜ ﻐ ِﺮ ﻣﺮﺍﺑ ﹶﻄ ﹰﺔ ﻭ ِﺭﺑﺎﻃﹰﺎ ﺍﻟﱠﺜ ﻐ ِﺮ،ﻭﺍﹾﻟﹶﺄﺻ ﹸﻞ ﹶﺃ ﹾﻥ ﻳ ﺮِﺑ ﹶ
ﺱ. ﺍﻫـِ .ﻣ ﻦ ﺍﹾﻟﹶﺄﺳﺎ ِ
ﺏ )ﺍﱠﻟﺘِﻲ ﻋِﻠﻤﻮﺍ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻣ ﻨﺪﻭ ﺣ ﹶﺔ ﺤ ﺮ ِ ﺠ ﻌﻠﹸﻮﺍ ﺍﻟِﺎ ﺳِﺘ ﻌﺪﺍ ﺩ ِﻟ ﹾﻠ
ﲔ ِﺑﹶﺄ ﹾﻥ ﻳ
ﷲ ﺗﻌﺎﻟﹶﻰ ِﻋﺒﺎ ﺩ ﻩ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﹶﺃ ﻣ ﺮ ﺍ ُ
ﺤ ﻖ ﻭﺍﹾﻟ ﻌ ﺪ ﹶﻝ ﻭﺍﹾﻟ ﹶﻔﻀِﻴﹶﻠ ﹶﺔ( ﺲ ﻭ ِﺭﻋﺎﻳِﺘ ِﻪ ﺍﹾﻟ ﻆ ﺍﹾﻟﹶﺄﻧ ﹸﻔ ِ ﺤ ﹾﻔ ِﺸ ﺮ ،ﻭِﻟ ِ
ﻋﻨﻬﺎ ِﻟ ﺪ ﹾﻓ ِﻊ ﺍﹾﻟ ﻌ ﺪﻭﺍ ِﻥ ﻭﺍﻟ
ﺏ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓ ﹶﻟﻬﺎ ِﺑ ﹶﻘ ﺪ ِﺭ ﺍﻟِﺎ ﺳِﺘﻄﹶﺎ ﻋ ِﺔ ).ﻭﺛﹶﺎﻧِﻴ ِﻬﻤﺎ( ﻣﺮﺍﺑ ﹶﻄ ﹸﺔ
ِﺑﹶﺄ ﻣ ﺮﻳ ِﻦ):ﹶﺃ ﺣ ِﺪ ِﻫﻤﺎ( ِﺇ ﻋﺪﺍ ﺩ ﺟﻤِﻴ ِﻊ ﹶﺃ ﺳﺒﺎ ِ
ﺿ ﻊ ﻣﻬﺎ ﺟ ﻤِﺘ ِﻬ ﻢ
ﹸﻓ ﺮﺳﺎِﻧ ِﻬ ﻢ ﻓِﻲ ﹸﺛﻐﻮ ِﺭ ِﺑﻠﹶﺎ ِﺩ ِﻫ ﻢ ﻭ ﺣﺪﻭ ِﺩﻫﺎ ،ﻭ ِﻫﻲ ﻣﺪﺍ ِﺧ ﹸﻞ ﺍﹾﻟﹶﺄ ﻋﺪﺍ ِﺀ ﻭ ﻣﻮﺍ ِ
ﻉ ﻋﻨﻬﺎ ِﺇﺫﹶﺍ ﻓﹶﺎ ﺟﹶﺄﻫﺎ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻋﻠﹶﻰ ﺴﺘ ِﻌ ﺪ ﻟِﻠ ﺪﻓﹶﺎ ِ
ِﻟ ﹾﻠِﺒﻠﹶﺎ ِﺩ،ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ِﻟ ﹾﻠﹸﺄ ﻣ ِﺔ ﺟ ﻨ ﺪ ﺩﺍِﺋ ﻢ ﻣ
ﺠ ﻤ ِﻊ ﺑﻴ ﻦ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭﺇِﻳﺼﺎ ِﻝ ﹶﺃ ﺧﺒﺎ ِﺭ ِﻩ
ﺴ ﺮ ﻋ ِﺔ ﺣ ﺮ ﹶﻛِﺘ ِﻬ ﻢ ،ﻭﹸﻗ ﺪ ﺭِﺗ ِﻬ ﻢ ﻋﻠﹶﻰ ﺍﹾﻟ
ِﻏ ﺮ ٍﺓ،ﻗﹶﺎ ﻭ ﻣ ﻪ ﺍﹾﻟ ﹸﻔ ﺮﺳﺎ ﹸﻥِ،ﻟ
- ٣٠٧ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﺕ ﺍﻷﺭﻧﺆﻭﻁ )(٣٨٢ /١
١٥٩
ﺨﻴ ِﻞ ﻭﹶﺃ ﻣ ﺮ
ﻉ ﹶﺃ ﻣ ﺮ ﺍﹾﻟ
ﻚ ﻋ ﱠﻈ ﻢ ﺍﻟﺸﺎ ِﺭ
ﺻ ﻤِﺘﻬﺎ ﻭﺳﺎِﺋ ِﺮ ﹶﺃ ﺭﺟﺎِﺋﻬﺎ ،ﻭﻟِ ﹶﺬِﻟ
ِﻣ ﻦ ﹸﺛﻐﻮ ِﺭ ﺍﹾﻟِﺒﻠﹶﺎ ِﺩ ِﺇﻟﹶﻰ ﻋﺎ ِ
ﺤ ﺮِﺑﻴ ِﺔ ِﺇﻟﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟ ﻌ ﻬ ِﺪ
ِﺑِﺈ ﹾﻛﺮﺍ ِﻣﻬﺎ .ﻭ ﻫﺬﹶﺍ ِﻥ ﺍﹾﻟﹶﺄ ﻣﺮﺍ ِﻥ ﻫﻤﺎ ﺍﻟﱠﻠﺬﹶﺍ ِﻥ ﺗ ﻌ ﻮ ﹸﻝ ﻋﹶﻠﻴ ِﻬﻤﺎ ﺟﻤِﻴ ﻊ ﺍﻟ ﺪ ﻭ ِﻝ ﺍﹾﻟ
ﺴِﺒ ﻖ ﹶﻟﻬﺎ ﻧ ِﻈ ﲑ،ﺑ ﹾﻞ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ
ﺏ ِﺇﻟﹶﻰ ﺩ ﺭ ﺟ ٍﺔ ﹶﻟ ﻢ ﻳ
ﺤ ﺮ ِ
ﺴ ﹶﻜ ِﺮﻳ ﹸﺔ ﻭ ﻋﺘﺎ ﺩ ﺍﹾﻟ
ﺖ ﻓِﻴ ِﻪ ﺍﹾﻟ ﹸﻔﻨﻮ ﹸﻥ ﺍﹾﻟ ﻌ
ﺍﱠﻟﺘِﻲ ﺍﺭﺗ ﹶﻘ
ﺨﻴﹸﻠﻬﺎ ﺍﹾﻟﹶﺄ ﹾﻓﻜﹶﺎ ﺭ.ﺗﺪِ ﺭ ﹸﻛﻬﺎ ﺍﹾﻟ ﻌﻘﹸﻮ ﹸﻝ ﻭﻟﹶﺎ ﺗﺘ
ﻒ ﺍ ﻣِﺘﺜﹶﺎ ﹸﻝ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﺍﻟ ﺮﺑﺎِﻧ ﻲ ِﺑ ِﻪ
ﺨﺘِﻠ
ﻉ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓ ﻳ
ﺴﺘﻄﹶﺎ ِ
ﻭ ِﻣ ﻦ ﺍﹾﻟﻤ ﻌﻠﹸﻮ ِﻡ ﺑِﺎﹾﻟﺒﺪﺍ ﻫ ِﺔ ﹶﺃ ﱠﻥ ِﺇ ﻋﺪﺍ ﺩ ﺍﹾﻟ ﻤ
ﺤ ِﻪ ﺻﺤِﻴ ِ ﺴِﻠ ﻢ ﻓِﻲ ﺴِﺒ ِﻪ ،ﻭﹶﻗ ﺪ ﺭﻭﻯ ﻣ
ﺤ ﺕ ﺍﻟِﺎ ﺳِﺘﻄﹶﺎ ﻋ ِﺔ ﻓِﻲ ﹸﻛ ﱢﻞ ﺯﻣﺎ ٍﻥ ﻭ ﻣﻜﹶﺎ ٍﻥ ِﺑ ﻑ ﺩ ﺭﺟﺎ ِ ﺑِﺎ ﺧِﺘﻠﹶﺎ ِ
ﻋ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ِﻦ ﻋﺎ ِﻣ ٍﺮ ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﺍﻟﻨِﺒ ﻲ ـ ـ ﻭﹶﻗ ﺪ ﺗﻠﹶﺎ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳ ﹶﺔ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻤﻨﺒ ِﺮ ﻳﻘﹸﻮ ﹸﻝ”:ﹶﺃﻟﹶﺎ ِﺇ ﱠﻥ
ﺤ ﺞ ﻋ ﺮﹶﻓ ﹸﺔﺚ ﺍﹾﻟ ﺴﺮِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻴ ِﻞ ﺣﺪِﻳ ِ ﺾ ﺍﻟﹾ ﻤ ﹶﻔ ﺍﹾﻟ ﹸﻘ ﻮ ﹶﺓ ﺍﻟ ﺮ ﻣ ﻲ ﻗﹶﺎﹶﻟﻬﺎ ﹶﺛﻠﹶﺎﺛﹰﺎ ،ﻭ ﻫﺬﹶﺍ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﻚ ﹶﺃ ﱠﻥ ﺭ ﻣ ﻲ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻋ ﻦ ﺑ ﻌ ٍﺪ ِﺑﻤﺎ ﻳ ﹾﻘﺘﹸﻠ ﻪ ﹶﺃ ﺳﹶﻠ ﻢ ِﺑ ﻤ ﻌﻨﻰ ﹶﺃﻥﱠ ﹸﻛﻠﺎ ِﻣﻨ ﻬﻤﺎ ﹶﺃ ﻋ ﹶﻈ ﻢ ﺍﹾﻟﹶﺄ ﺭﻛﹶﺎ ِﻥ ﻓِﻲ ﺑﺎِﺑ ِﻪ ،ﻭ ﹶﺫِﻟ
ﺸ ﻤ ﹸﻞ ﹸﻛ ﱠﻞ ﺚ ﻳ ﺤﺪِﻳ ِ ﻕ ﺍﻟ ﺮ ﻣ ِﻲ ﻓِﻲ ﺍﹾﻟ ﻒ ﹶﺃ ﻭ ﺭ ﻣ ٍﺢ ﹶﺃ ﻭ ﺣ ﺮﺑ ٍﺔ ،ﻭِﺇ ﹾﻃﻠﹶﺎ ﺴﻴ ٍ ﺏ ِﺑ ِﻣ ﻦ ﻣﺼﺎ ﻭﹶﻟِﺘ ِﻪ ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻘ ﺮ ِ
ﻚ ،ﻭِﺇ ﹾﻥ
ﺠﻨِﻴ ٍﻖ ﹶﺃ ﻭ ﹶﻃﻴﺎﺭٍ ﺓ ﹶﺃ ﻭ ﺑ ﻨ ﺪِﻗﻴ ٍﺔ ﹶﺃ ﻭ ِﻣ ﺪﹶﻓ ٍﻊ ﻭ ﹶﻏﻴ ِﺮ ﹶﺫِﻟ ﻣﺎ ﻳ ﺮﻣﻰ ِﺑ ِﻪ ﺍﹾﻟ ﻌ ﺪ ﻭ ِﻣ ﻦ ﺳ ﻬ ٍﻢ ﹶﺃ ﻭ ﹶﻗﺬِﻳ ﹶﻔ ِﺔ ﻣﻨ
ﺸ ﻤﹸﻠ ﻪ ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ِﻣﻨ ﻪ ﻳ ﹾﻘﺘﻀِﻴ ِﻪ ،ﻭﹶﻟ ﻮ
ﻆ ﻳ
ﺼ ِﺮ ِﻩ ـ ـ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﹾﻔ ﹶ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹸﻛ ﱡﻞ ﻫﺬﹶﺍ ﻣ ﻌﺮﻭﻓﹰﺎ ﻓِﻲ ﻋ
ﷲﻒ ﻭ ﻫ ﻮ ﹶﻟ ﻢ ﻳ ﹶﻘﻴ ﺪ ﻩ ،ﻭﻣﺎ ﻳ ﺪﺭِﻳﻨﺎ ﹶﻟ ﻌ ﱠﻞ ﺍ َ ﺼ ِﺮ ﹶﻓ ﹶﻜﻴ
ﻚ ﺍﹾﻟ ﻌ
ﺴﻬﺎ ِﻡ ﺍﹾﻟ ﻤ ﻌﺮﻭﹶﻓ ِﺔ ﻓِﻲ ﹶﺫِﻟ
ﻛﹶﺎ ﹶﻥ ﹶﻗﻴ ﺪ ﻩ ﺑِﺎﻟ
ﺐ ﻣﺎ ﺴ ِ ﺤ ﺼ ٍﺮ ِﺑ ﺗﻌﺎﻟﹶﻰ ﹶﺃ ﺟﺮﺍ ﻩ ﻋﻠﹶﻰ ِﻟﺴﺎ ِﻥ ﺭﺳﻮِﻟ ِﻪ ﻣ ﹾﻄﹶﻠﻘﹰﺎِ،ﻟﻴ ﺪ ﱠﻝ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﻤﻮ ِﻡ ِﻟﹸﺄ ﻣِﺘ ِﻪ ﻓِﻲ ﹸﻛ ﱢﻞ ﻋ
ﺴﻬﺎ ِﻡ؛ِﻟﹶﺄﻧ ﻪ ﹶﻛ ﺮ ﻣ ِﻲ ﺚ ﻋﻠﹶﻰ ﺍﻟ ﺮ ﻣ ِﻲ ﺑِﺎﻟ ﺤ ﱢ ﺚ ﹸﺃ ﺧﺮﻯ ﻓِﻲ ﺍﹾﻟ ﻳ ﺮﻣﻰ ِﺑ ِﻪ ﻓِﻴ ِﻪ -ﻭ ﻫﻨﺎ ﻙ ﹶﺃﺣﺎﺩِﻳ ﹸ
ﻉ ﻣ ﻮ ﺟ ﻪ
ﺴﺘﻄﹶﺎ ِ
ﻆ ﺍﻟﹾﺂﻳ ِﺔ ﹶﺃ ﺩ ﱡﻝ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﻤﻮ ِﻡ؛ِﻟﹶﺄﻧ ﻪ ﹶﺃ ﻣ ﺮ ﺑِﺎﹾﻟ ﻤ ﺹ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﻳﺎ ِﻡ ،ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﹶﻟ ﹾﻔ ﹶﺍﻟ ﺮﺻﺎ ِ
ﺸﺮِﻳ ِﻊ ﺣﺘﻰ ﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣﻨﻬﺎ ﻭﺍ ِﺭﺩﺍ ﻓِﻲ ﺕ ﺍﻟﺘ ِﺇﻟﹶﻰ ﺍﹾﻟﹸﺄ ﻣ ِﺔ ﻓِﻲ ﹸﻛ ﱢﻞ ﺯﻣﺎ ٍﻥ ﻭ ﻣﻜﹶﺎ ٍﻥ ﹶﻛﺴﺎِﺋ ِﺮ ِﺧﻄﹶﺎﺑﺎ ٍ
ﺐﺐ،ﻓﹶﺎﹾﻟﻮﺍ ِﺟ ﺴﺒ ِﺹ ﺍﻟ ﺨﺼﻮ ِ ﻆ ﻟﹶﺎ ِﺑ ﺐ ﻣ ﻌﻴ ٍﻦ .ﻭ ِﻣ ﻦ ﹶﻗﻮﺍ ِﻋ ﺪ ﺍﹾﻟﹸﺄﺻﻮ ِﻝ ﹶﺃ ﱠﻥ ﺍﻟﹾ ِﻌﺒ ﺮ ﹶﺓ ِﺑ ﻌﻤﻮ ِﻡ ﺍﻟﱠﻠ ﹾﻔ ِ
ﺳﺒ ٍ
ﺕﻕ ﻭﺍﻟ ﺪﺑﺎﺑﺎ ِ ﺻ ﻨ ﻊ ﺍﹾﻟ ﻤﺪﺍِﻓ ِﻊ ِﺑﹶﺄﻧﻮﺍ ِﻋﻬﺎ ﻭﺍﹾﻟﺒﻨﺎ ِﺩ ِ
ﺺ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﺼ ِﺮ ِﺑﻨ
ﲔ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﻌ ﺴِﻠ ِﻤ
ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ
ﺹ ﻓِﻲ ﺕ ﺍﱠﻟﺘِﻲ ﺗﻐﻮ ﺤ ﺮِﺑﻴ ِﺔ ِﺑﹶﺄﻧﻮﺍ ِﻋﻬﺎ ،ﻭ ِﻣﻨﻬﺎ ﺍﹾﻟ ﻐﻮﺍﺻﺎ
ﺴ ﹸﻔ ِﻦ ﺍﹾﻟ
ﺕ ﻭﺍﹾﻟ ﻤﻨﺎﻃِﻴ ِﺪ ﻭِﺇﻧﺸﺎ ُﺀ ﺍﻟ ﻭﺍﻟ ﱠﻄﻴﺎﺭﺍ ِ
ﺻ ﻨ ﻊ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ﺷﻴﺎ ِﺀ ﻒ ﻋﹶﻠﻴﻬﺎ ﺕ ﺍﱠﻟﺘِﻲ ﻳﺘ ﻮﱠﻗ ﺼﻨﺎﻋﺎ ِ ﺐ ﻋﹶﻠﻴ ِﻬ ﻢ ﺗ ﻌﱡﻠ ﻢ ﺍﹾﻟ ﹸﻔﻨﻮ ِﻥ ﻭﺍﻟ ﺠ ﺤ ِﺮ ،ﻭﻳ ِ
ﺍﹾﻟﺒ
ﺐ ﻭﹶﻗ ﺪ ﻭ ﺭ ﺩ ﹶﺃ ﱠﻥﺐ ﺍﹾﻟ ﻤﻄﹾﹶﻠ ﻖ ِﺇﻟﱠﺎ ِﺑ ِﻪ ﹶﻓ ﻬ ﻮ ﻭﺍ ِﺟ ﺏ ِﺑ ﺪﻟِﻴ ِﻞ:ﻣﺎ ﻟﹶﺎ ﻳِﺘ ﻢ ﺍﹾﻟﻮﺍ ِﺟ
ﺤ ﺮ ِ ﻭ ﹶﻏﻴ ِﺮﻫﺎ ِﻣ ﻦ ﹸﻗﻮﻯ ﺍﹾﻟ
ﷲ ـ ـ ﻓِﻲ ﹶﻏ ﺰ ﻭ ِﺓ ﺧﻴﺒ ﺮ ﻭ ﹶﻏﻴ ِﺮﻫﺎ .ﻭ ﹸﻛ ﱡﻞ ﺠﻨِﻴ ﻖ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ ﺼﺤﺎﺑ ﹶﺔ ﺍ ﺳﺘ ﻌ ﻤﻠﹸﻮﺍ ﺍﹾﻟ ﻤﻨ
ﺍﻟ
ﺕ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ. ﺕ ﺁﻟﹶﺎ ِ ﺼﻨﺎﻋﺎ ِ
ﺽ ﺍﹾﻟ ِﻜﻔﹶﺎﻳ ِﺔ ﹶﻛ ِ
ﺸ ِﺔ ِﻣ ﻦ ﹸﻓﺮﻭ ِ
ﺕ ﺍﱠﻟﺘِﻲ ﻋﹶﻠﻴﻬﺎ ﻣﺪﺍ ﺭ ﺍﹾﻟ ﻤﻌِﻴ ﺼﻨﺎﻋﺎ ِﺍﻟ
١٦٠
ﺴﺮِﻳ ﻦ ﺍﹾﻟ ﻤﺘﹶﺄ ﺧﺮِﻳ ﻦ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺑ ﻌ ﺪ
ﺴﻴ ﺪ ﺍﻟﹾﺂﻟﹸﻮ ِﺳ ﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹶﻔ
ﺤ ﺮِﺑﻴ ِﺔ ﺍﻟ
ﺕ ﺍﹾﻟ
ﺾ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻟﹶﺎ ِ
ﻭﹶﻗ ﺪ ﺃﹶ ﺩ ﺭ ﻙ ﺑ ﻌ
ﺼ ﻪ :ﻭﹶﺃﻧﺖ ﺗ ﻌﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﻣ ﻲ ﺑِﺎﻟﻨﺒﺎ ِﻝ ﺍﹾﻟﻴ ﻮ ﻡ ﻟﹶﺎﺚ ﺍﹾﻟﻮﺍ ِﺭ ﺩ ِﺓ ﻓِﻲ ﺍﻟ ﺮ ﻣ ِﻲ ﻣﺎ ﻧ ﺇِﻳﺮﺍ ِﺩ ﺑ ﻌﺾِ ﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ِ
ﻕ ﻭﺍﹾﻟ ﻤﺪﺍِﻓ ِﻊ ﻭﻟﹶﺎ ﻳﻜﹶﺎ ﺩ ﻳﻨ ﹶﻔ ﻊ ﺼ ِﺪ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺪ ِﻭ ،ﻭِﻟﹶﺄﻧ ﻬ ﻢ ﺍ ﺳﺘ ﻌ ﻤﻠﹸﻮﺍ ﺍﻟ ﺮ ﻣ ﻲ ﺑِﺎﹾﻟﺒﻨ ﺪ ِ
ﻑ ﺍﹾﻟ ﹶﻘ
ﺐ ﻫ ﺪ
ﻳﺼِﻴ
ﻚ ﺍﹾﻟﺒﺴِﻴ ﹶﻄ ﹶﺔ ﻣ ﻌ ﻬﻤﺎ ﻧﺒ ﹲﻞ ،ﻭِﺇﺫﹶﺍ ﻟﹶ ﻢ ﻳﻘﹶﺎﺑﻠﹸﻮﺍ ﺑِﺎﹾﻟ ِﻤﹾﺜ ِﻞ ﻋ ﻢ ﺍﻟﺪﺍ ُﺀ ﺍﹾﻟ ﻌﻀﺎ ﹸﻝ،ﻭﺍ ﺷﺘ ﺪ ﺍﹾﻟ ﻮﺑﺎ ﹸﻝ ﻭﺍﻟﻨﻜﹶﺎ ﹸﻝ ،ﻭ ﻣﹶﻠ
ﻚ ﺍﹾﻟ ﻤﻘﹶﺎﺑﹶﻠ ِﺔ ﻋﻠﹶﻰ ﹶﺃِﺋ ﻤ ِﺔ ﷲ ﺗﻌﺎﻟﹶﻰ ﺗ ﻌﻴ ِﻦ ِﺗ ﹾﻠ ﻀﻠﹶﺎ ِﻝ،ﻓﹶﺎﱠﻟﺬِﻱ ﹸﺃﺭﺍ ﻩ ﻭﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ِﻋﻨ ﺪ ﺍ ِ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﻭﺍﻟ
ﺏﺖ ِﻟ ﻬﺬﹶﺍ ﺍﻟ ﺮ ﻣ ِﻲ ِﻟ ِﻘﻴﺎ ِﻣ ِﻪ ﻣﻘﹶﺎ ﻣ ﻪ ﻓِﻲ ﺍﻟ ﱠﺬ ﻚ ﺍﻟ ﺮ ﻣ ِﻲ ﻳﹾﺜﺒ
ﻀ ﹶﻞ ﹶﺫِﻟ ﲔ ،ﻭ ﺣﻤﺎ ِﺓ ﺍﻟﺪﻳ ِﻦ ،ﻭﹶﻟ ﻌ ﱠﻞ ﹶﻓ
ﺴِﻠ ِﻤ
ﺍﹾﻟ ﻤ
ﺠﻨ ِﺔ ِﺇ ﹾﻥ
ﻀﺮﻭ ﺭ ِﺓ ﺍﻟﺪﺍ ِﻋﻴ ِﺔ ِﺇﹶﻟﻴ ِﻪ ِﺇﻟﱠﺎ ﺳﺒﺒﺎ ِﻟ ﹾﻠ ﹶﻔ ﻮ ِﺯ ﺑِﺎﹾﻟ
ﻀ ِﺔ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ،ﻭﻟﹶﺎ ﹶﺃﺭﻯ ﻣﺎ ﻓِﻴ ِﻪ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ ﻟِﻠ ﻋ ﻦ ﺑﻴ
ﷲ ﺗﻌﺎﻟﹶﻰ ،ﻭﻟﹶﺎ ﻳﺒ ﻌ ﺪ ﺩﺧﻮ ﹸﻝ ِﻣﹾﺜ ِﻞ ﻫﺬﹶﺍ ﺍﻟ ﺮ ﻣ ِﻲ ﻓِﻲ ﻋﻤﻮ ِﻡ ﹶﻗ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ :ﻭﹶﺃ ِﻋﺪﻭﺍ ﹶﻟ ﻬ ﻢ ﻣﺎ ﺷﺎ َﺀ ﺍ ُ
ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﹸﻗ ﻮ ٍﺓ.
ﻱ ﺑ ﻌ ﺪ ﹶﺃ ﹾﻥ ﹶﺃ ﻭ ﺭ ﺩ ﹶﺛﻠﹶﺎﹶﺛ ﹶﺔ ﹶﺃ ﹾﻗﻮﺍ ٍﻝ ﻓِﻲ
ﺺ ﺍﻟﹾﺂﻳ ِﺔ،ﻗﹶﺎ ﹶﻝ ﺍﻟﺮﺍ ِﺯ ﻭﹶﺃﻗﹸﻮ ﹸﻝ:ﹶﻗ ﺪ ﺟ ﺰ ﻡ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ُﺀ ﹶﻗﺒﹶﻠ ﻪ ِﺑ ﻌﻤﻮ ِﻡ ﻧ
ﺏ ﺍﹾﻟ ﻤﻌﺎﻧِﻲ:ﺍﹾﻟﹶﺄ ﻭﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳﻘﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﻫﺬﹶﺍ ﺻﺤﺎ ﺚ:ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺤﺪِﻳ ِ
ﺴ ِﲑﻫﺎ ِﻣﻨﻬﺎ ﺍﻟ ﺮ ﻣ ﻲ ﺍﹾﻟﻮﺍ ِﺭ ﺩ ﻓِﻲ ﺍﹾﻟ ﺗﻔﹾ ِ
ﺠﻬﺎ ِﺩ ﹶﻓ ﻬ ﻮ ِﻣ ﻦ
ﺏ ﺍﹾﻟ ﻌ ﺪ ﻭ ،ﻭ ﹸﻛ ﱠﻞ ﻣﺎ ﻫ ﻮ ﺁﹶﻟ ﹲﺔ ِﻟ ﹾﻠ ﻐ ﺰ ِﻭ ﻭﺍﹾﻟ ِ
ﻋﺎ ﻡ ﻓِﻲ ﹸﻛ ﱢﻞ ﻣﺎ ﻳﺘ ﹶﻘﻮﻯ ِﺑ ِﻪ ﻋﻠﹶﻰ ﺣ ﺮ ِ
ﺤ ﺞ ﻋ ﺮﹶﻓ ﹸﺔ ﻭﹶﺃﻧﺎ ﻟﹶﺎ ﹶﺃ ﺩﺭِﻱ ﺳﺒﺒﺎ ﻟِﺎﹾﻟِﺘﺠﺎ ِﺀ ﺚ ﺍﹾﻟ
ﺤﺪِﻳ ِ ﺚ ﺍﻟ ﺮ ﻣ ِﻲ ﻭﹶﺃﻧ ﻪ ﹶﻛ ﺟ ﻤﹶﻠ ِﺔ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓ،ﹸﺛ ﻢ ﹶﺫ ﹶﻛ ﺮ ﺣﺪِﻳ ﹶ
ﺺﺕ ﻓِﻲ ﻋﻤﻮ ِﻡ ﻧ ﻱ ﻭﺍﻟِﺎ ﺟِﺘﻬﺎ ِﺩ،ﻭﺍ ﹾﻛِﺘﻔﹶﺎِﺋ ِﻪ ِﺑ ﺪﺧﻮ ِﻝ ﻫ ِﺬ ِﻩ ﺍﹾﻟﺂﻟﹶﺎ ِ ﺴﹶﺄﹶﻟ ِﺔ ِﺇﻟﹶﻰ ﺍﻟ ﺮﹾﺃ ِ
ﺍﻟﹾﺂﻟﹸﻮﺳِ ﻲ ﻓِﻲ ﺍﹾﻟ ﻤ
ﺕ ﺼ ِﺮ ِﻩ ﺣ ﺮﻣﻮﺍ ﺍ ﺳِﺘ ﻌﻤﺎ ﹶﻝ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻟﹶﺎ ِ ﲔ ﻓِﻲ ﻋ ﺾ ﺍﹾﻟ ﻤ ﻌ ﻤ ِﻤ
ﺍﻟﹾﺂﻳ ِﺔ ِﺑ ﻌ ﺪ ِﻡ ﺍﻟِﺎ ﺳِﺘﺒﻌﺎ ِﺩِ،ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺑ ﻌ
ﺸ ﲑ ِﺇﹶﻟﻴ ِﻪ ﹶﻗ ﻮﹸﻟ ﻪ :ﻭﻟﹶﺎ ﹶﺃﺭﻯ
ﺐ ﺑِﺎﻟﻨﺎ ِﺭ ﺍﱠﻟﺬِﻱ ﻣﻨ ﻌ ﻪ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﹶﻛﻤﺎ ﻳ ِ
ﺸﺒ ﻬ ٍﺔ ﹶﺃﻧﻬﺎ ِﻣ ﻦ ﹶﻗﺒِﻴ ِﻞ ﺍﻟﺘ ﻌﺬِﻳ ِ
ﺍﻟﻨﺎ ِﺭﻳ ِﺔ ِﺑ
ﻣﺎ ﻓِﻴ ِﻪ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ ِﺇﹶﻟ ﺦ.
ﺐ ﺑِﺎﻟﻨﺎ ِﺭ ﹶﻛﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﹾﻔ ﻌ ﹸﻞ ﺍﻟﻈﱠﺎِﻟﻤﻮ ﹶﻥ ﻧ ﻌ ﻢِ:ﺇ ﱠﻥ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﺩِﻳ ﻦ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ ﹶﻗ ﺪ ﻣﻨ ﻊ ِﻣ ﻦ ﺍﻟﺘﻌﺬِﻳ ِ
ﺝ ،ﻭﹶﻟ ِﻜ ﻦ ﲔ ﻓِﻲ ﺳﻮ ﺭ ِﺓ ﺍﹾﻟﺒﺮﻭ ِ ﺏ ﺍﹾﻟﹸﺄ ﺧﺪﻭ ِﺩ ﺍﹾﻟ ﻤ ﹾﻠﻌﻮِﻧ ﺻﺤﺎ ِ ﺠﺒﺎﺭﻭ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ﻤﻠﹸﻮ ِﻙ ِﺑﹶﺄ ﻋﺪﺍِﺋ ِﻬ ﻢ ،ﹶﻛﹶﺄ ﻭﺍﹾﻟ
ﺤ ِﺔ ﺍﻟﻨﺎ ِﺭﻳ ِﺔ ِﻟ ﹾﻠﺄﹶ ﻋﺪﺍ ِﺀ ﺍﱠﻟﺬِﻳ ﻦ ﻳﺤﺎ ِﺭﺑﻮﻧﻨﺎ ِﺑﻬﺎ ِﻣ ﻦ ﻫﺬﹶﺍ ﺏ ﺍﹾﻟﹶﺄ ﺳِﻠ ﺠ ﻬ ِﻞ ﻭﺍﹾﻟ ﻐﺒﺎ ﻭ ِﺓ ﹶﺃ ﹾﻥ ﻳ ﻌ ﺪ ﺣ ﺮ ِﻣ ﻦ ﺍﹾﻟ
ﺤﺘ ِﻤ ﹶﻞ ﹶﻗﺘﹶﻠ ﻬ ﻢ ِﺇﻳﺎﻧﺎ ِﺑ ﻬ ِﺬ ِﻩ ﺍﹾﻟ ﻤﺪﺍِﻓ ِﻊ ،ﻭﹶﺃﻟﱠﺎ
ﺍﹾﻟ ﹶﻘﺒِﻴ ِﻞ ِﺑﹶﺄ ﹾﻥ ﻳﻘﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﺩِﻳﻨﻨﺎ ﺩِﻳ ﻦ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ ﻳ ﹾﺄ ﻣ ﺮﻧﺎ ﹶﺃ ﹾﻥ ﻧ
ﻱ
ﺠ ِﺰ ﺡ ﹶﻟﻨﺎ ﻓِﻲ ﺍﻟﺘﻌﺎ ﻣ ِﻞ ﻓِﻴﻤﺎ ﺑﻴﻨﻨﺎ ﹶﺃ ﹾﻥ ﻧ ﷲ ﺗﻌﺎﻟﹶﻰ ﹶﺃﺑﺎ ﻧﻘﹶﺎِﺗﹶﻠ ﻬ ﻢ ِﺑﻬﺎ ﺭ ﺣ ﻤ ﹰﺔ ِﺑ ِﻬ ﻢ ،ﻣ ﻊ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِﺑﹶﺄ ﱠﻥ ﺍ َ
ﻀ ﹰﺔ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭ ﺟﺰﺍ ُﺀ ﺳﻴﹶﺌ ٍﺔ ﺳﻴﹶﺌ ﹲﺔ
ﺴﻴﹶﺌ ِﺔ ِﺑ ِﻤﹾﺜِﻠﻬﺎ ﻋ ﻤﻠﹰﺎ ِﺑﺎﹾﻟ ﻌ ﺪ ِﻝ ،ﻭ ﺟ ﻌ ﹶﻞ ﺍﹾﻟ ﻌ ﹾﻔ ﻮ ﹶﻓﻀِﻴﹶﻠ ﹰﺔ ﻟﹶﺎ ﹶﻓﺮِﻳ
ﻋﻠﹶﻰ ﺍﻟ
ﺼ ﺮ ﺑ ﻌ ﺪ ﹸﻇ ﹾﻠ ِﻤ ِﻪ
ﲔ ﻭﹶﻟ ﻤ ِﻦ ﺍﻧﺘ ﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﷲ ِﺇﻧ ﻪ ﻟﹶﺎ ﻳﺤِ ﺻﹶﻠ ﺢ ﹶﻓﹶﺄ ﺟ ﺮ ﻩ ﻋﻠﹶﻰ ﺍ ِ ِﻣﹾﺜﹸﻠﻬﺎ ﹶﻓ ﻤ ﻦ ﻋﻔﹶﺎ ﻭﹶﺃ
١٦١
ﺕ .ﻭﻗﹶﺎ ﹶﻝ :ﻭِﺇ ﹾﻥ ﻋﺎﹶﻗﺒﺘ ﻢ ﹶﻓﻌﺎِﻗﺒﻮﺍ
ﻚ ﻣﺎ ﻋﹶﻠﻴ ِﻬ ﻢ ِﻣ ﻦ ﺳﺒِﻴ ٍﻞ ) ٤٢:٤٠ﻭِ (١٤ﺇﻟﹶﻰ ﹶﺃ ِﺧ ِﺮ ﺍﻟﹾﺂﻳﺎ ِ
ﹶﻓﺄﹸﻭﹶﻟِﺌ
ﺻﺒ ﺮﺗ ﻢ ﹶﻟ ﻬ ﻮ ﺧﻴ ﺮ ﻟِﻠﺼﺎِﺑﺮِﻳ ﻦ ) (١٦:١٢٦ﹶﺃﹶﻓﻠﹶﺎ ﻳﻜﹸﻮ ﹸﻥ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺪ ِﻝ ﺑ ﹾﻞ ِﺑ ِﻤﹾﺜ ِﻞ ﻣﺎ ﻋﻮِﻗﺒﺘ ﻢ ِﺑ ِﻪ ﻭﹶﻟِﺌ ﻦ
ﹶﻓ ﻮﻕ ﺍﹾﻟ ﻌ ﺪ ِﻝ ﻓِﻲ ﺍﹾﻟﹶﺄ ﻋﺪﺍ ِﺀ ﹶﺃ ﹾﻥ ﻧﻌﺎ ِﻣﹶﻠ ﻬ ﻢ ِﺑ ِﻤﹾﺜ ِﻞ ﺍﹾﻟ ﻌ ﺪ ِﻝ ﺍﱠﻟﺬِﻱ ﻧﻌﺎ ِﻣ ﹸﻞ ِﺑ ِﻪ ِﺇ ﺧﻮﺍﻧﻨﺎ ﹶﺃ ﻭ ِﺑﻤﺎ ﻭ ﺭ ﺩ ِﺑ ﻤ ﻌﻨﻰ
ﺾ ﺍﻟﹾﺂﺛﹶﺎ ِﺭ،ﻗﹶﺎِﺗﻠﹸﻮ ﻫ ﻢ ِﺑ ِﻤﹾﺜ ِﻞ ﻣﺎ ﻳﻘﹶﺎِﺗﻠﹸﻮﻧ ﹸﻜ ﻢ ِﺑﻪِ؟ ﻭ ﻫ ﻢ ﹶﻟﻴﺴﻮﺍ ﹶﺃ ﻫﻠﹰﺎ ِﻟ ﹾﻠ ﻌ ﺪ ِﻝ ﻓِﻲ ﺣﺎ ِﻝ ﺍﻟﹾﺂﻳ ِﺔ ﻓِﻲ ﺑ ﻌ ِ
ﲔ ﺑِﺎﻟﻨﺎ ِﺭ ،ﻭﹶﻟ ِﻜ ﻦﺤ ﺮِﺑﻴ ﺤﺮِﻳ ِﻖ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﺍﹾﻟ ﺼﺤِﻴ ِﺢ ﺍﻟﻨ ﻬﻲ ﻋ ﻦ ﺗ ﺚ ﺍﻟ ﺤﺪِﻳ ِ ﺏ،ﻧ ﻌ ﻢ ﻭ ﺭ ﺩ ﻓِﻲ ﺍﹾﻟ ﺤ ﺮ ِﺍﹾﻟ
ﻀ ﻬ ﻢ
ﻒ ﻭﹸﻓ ﹶﻘﻬﺎ َﺀ ﺍﹾﻟﹶﺄ ﻣﺼﺎ ِﺭ ﺍ ﺧﺘﹶﻠﻔﹸﻮﺍ ﻓِﻲ ﺣ ﹾﻜ ِﻤ ِﻪ،ﹶﻓﹶﺄﺑﺎ ﺣ ﻪ ﺑ ﻌ ﺴﹶﻠ ِﺲ ِﻣﻨ ﻪ ،ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻋﹶﻠﻤﺎ َﺀ ﺍﻟ ﻫﺬﹶﺍ ﹶﻟﻴ
ﻀ ﻬ ﻢ ِﻋﻨ ﺪﻣ ﹾﻄﹶﻠﻘﹰﺎ ،ﻭﺑ ﻌ
ﺠﺰﺍ ُﺀ ﹶﺃ ﻭﻟﹶﻰ. ﺏ ﻭﹶﻟ ﻮ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺟﺰﺍ ًﺀ ﺑِﺎﹾﻟ ِﻤﹾﺜ ِﻞ،ﻭﺍﹾﻟ
ﺤ ﺮ ِ
ﻕ ﺳ ﹸﻔ ِﻦ ﺍﹾﻟ ﺤ ﺮِﺑﻴ ِﺔ ﹶﻛِﺈ ﺣﺮﺍ ِ
ﺍﹾﻟﺤﺎ ﺟ ِﺔ ﺍﹾﻟ
ﷲ ﻭ ﻋ ﺪ ﻭ ﹸﻛ ﻢ ﹶﻓ ﻤ ﻌﻨﺎ ﻩ:ﹶﺃ ِﻋﺪﻭﺍ ﹶﻟ ﻬ ﻢ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓ
ﻭﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ:ﺗ ﺮ ِﻫﺒﻮ ﹶﻥ ِﺑ ِﻪ ﻋ ﺪ ﻭ ﺍ ِ
ﲔ ﻓِﻲ ﺠ ﻨ ﺪ ،ﻭ ِﻣ ﻦ ﺍﹾﻟ ﹸﻔ ﺮﺳﺎ ِﻥ ﺍﹾﻟ ﻤﺮﺍِﺑ ِﻄ
ﺝ ِﺇﹶﻟﻴ ِﻪ ﺍﹾﻟ
ﺤﺘﺎ
ﺠ ِﻤﻴ ِﻊ ﻋﺘﺎ ِﺩ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ﻭﻣﺎ ﻳ
ﺤ ﺮِﺑﻴ ِﺔ ﺍﻟﺸﺎ ِﻣﹶﻠ ِﺔ ِﻟ
ﺍﹾﻟ
ﻉ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘ ﻮ ِﺓﺴﺘﻄﹶﺎ ِ ﻑ ِﺑﻠﹶﺎ ِﺩ ﹸﻛ ﻢ ﺣﺎﹶﻟ ﹶﺔ ﹶﻛ ﻮِﻧ ﹸﻜ ﻢ ﺗ ﺮ ِﻫﺒﻮ ﹶﻥ ِﺑ ﻬﺬﹶﺍ ﺍﹾﻟِﺈ ﻋﺪﺍ ِﺩ -ﹶﺃ ِﻭ ﺍﹾﻟ ﻤ ﹸﺛﻐﻮ ِﺭ ﹸﻛ ﻢ ﻭﹶﺃ ﹾﻃﺮﺍ ِ
ﷲ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ِﺑ ِﻪ ،ﻭِﺑﻤﺎ ﹶﺃﻧ ﺰﹶﻟ ﻪ ﻋﻠﹶﻰ ﺭﺳﻮِﻟ ِﻪ ،ﻭ ﻋ ﺪ ﻭ ﹸﻛ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻳﺘ ﺮﺑﺼﻮ ﹶﻥ ِﺑ ﹸﻜ ﻢ ﻁ -ﻋ ﺪ ﻭ ﺍ ِ ﻭﺍﻟ ﺮﺑﺎ ِ
ﺐﻉ ﻓِﻲ ﺍﻟ ﺮ ﻫﺒ ِﺔ ،ﻭ ِﻣﹾﺜﹸﻠﻬﺎ ﺍﻟ ﺮ ﻫ ﺏ:ﺍﹾﻟﺈِﻳﻘﹶﺎ ﺏ ِﻋﻨ ﺪ ﺍﹾﻟِﺈ ﻣﻜﹶﺎ ِﻥ.ﻭﺍﹾﻟِﺈ ﺭﻫﺎ ﺤ ﺮ ﺍﻟ ﺪﻭﺍِﺋ ﺮ ﻭﻳﻨﺎ ِﺟﺰﻭﻧ ﹸﻜ ﻢ ﺍﹾﻟ
ﺸ ِﺮﻛﹸﻮ ﻣ ﱠﻜ ﹶﺔ ﻭ ﻣ ﻦ ﺐ .ﻭﻛﹶﺎ ﹶﻥ ﻣ ﺏ ،ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﺮﺍ ِﻏ ﺿ ِﻄﺮﺍ ِﻑ ﺍﹾﻟ ﻤ ﹾﻘﺘ ِﺮ ﹸﻥ ﺑِﺎﻟِﺎ
ﺨ ﻮ ﻚ ،ﻭ ﻫ ﻮ ﺍﹾﻟ ﺤﺮِﻳ ِ ﺑِﺎﻟﺘ
ﺐ ﹶﻏ ﺰ ﻭ ِﺓ ﺑ ﺪ ٍﺭ ،ﻭﻓِﻴ ِﻬ ﻢ ﻧ ﺰ ﹶﻝ
ﺖ ﻧﺰﻭ ِﻝ ﺍﻟﹾﺂﻳ ِﺔ ﻋ ِﻘ
ﲔ ِﻟﻬﺎﺗﻴ ِﻦ ﺍﹾﻟ ﻌﺪﺍ ﻭﺗﻴ ِﻦ ﻓِﻲ ﻭ ﹾﻗ ِ ﻭﺍﻟﹶﺎ ﻫ ﻢ ﻫ ﻢ ﺍﹾﻟﺠﺎ ِﻣ ِﻌ
ﺨﺬﹸﻭﺍ ﻋ ﺪﻭﻱ ﻭ ﻋ ﺪ ﻭ ﹸﻛ ﻢ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ) (٦٠:١ﻭﻗِﻴ ﹶﻞ:ﻳ ﺪ ﺧ ﹸﻞ ﻓِﻴ ِﻬ ﻢ ﹶﺃﻳﻀﺎ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ:ﻟﹶﺎ ﺗﺘ ِ
ﷲ ﻭﺑِﺎﹾﻟ ﻮ ﺣ ِﻲ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻳ ﻮ ﻣِﺌ ٍﺬ ﻋﻠﹶﻰ
ﻭﺍﻟﹶﺎ ﻫ ﻢ ِﻣ ﻦ ﺍﹾﻟﻴﻬﻮ ِﺩ ﹶﻛﺒﻨِﻲ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ .ﻭﻗِﻴ ﹶﻞ:ﻟﹶﺎ ،ﻭِﺇﳝﺎ ﹸﻥ ﻫ ﺆﻟﹶﺎﺀِ ﺑِﺎ ِ
ﷲ ﺗﻌﺎﻟﹶﻰ،ﻭﺍﹾﻟﻴﻬﻮ ﺩ ﺍﱠﻟﺬِﻳ ﻦ ﻭﺍﹶﻟ ﻮ ﻫ ﻢ ﻋﻠﹶﻰ ﻋﺪﺍ ﻭِﺗ ِﻪ ـ ـ ﻫ ﻢ ﺤ ﻖ ﺍﱠﻟﺬِﻱ ﻳ ﺮﺿِﻲ ﺍ َ ﺍﹾﻟ ﻮ ﺟ ِﻪ ﺍﹾﻟ
ﻱ :ﻭﺗ ﺮ ﻫﺒﻮ ﹶﻥ ِﺑ ِﻪ ﹸﺃﻧﺎﺳﺎ ِﻣ ﻦ ﹶﻏ ﻴ ِﺮ
ﲔ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ:ﻭﺁ ﺧﺮِﻳ ﻦ ِﻣ ﻦ ﺩﻭِﻧ ِﻬ ﻢ ﹶﺃ ﺾ ﺍﹾﻟ ﻤ ﻌِﻨﻴ ﺍﹾﻟ ﻤ ﻌِﻨﻴﻮ ﹶﻥ ﹶﺃ ﻭ ﺑ ﻌ
ﻱ:ﻟﹶﺎ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ ﺍﻟﹾﺂ ﹶﻥ ﷲ ﻳ ﻌﹶﻠ ﻤ ﻬ ﻢ ﹶﺃ
ﲔ ﹶﺃ ﻭ ِﻣ ﻦ ﻭﺭﺍِﺋ ِﻬ ﻢ ﹶﻟﺎ ﺗ ﻌﹶﻠﻤﻮﻧ ﻬ ﻢ ﺍ ُ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟﹶﺄ ﻋﺪﺍ ِﺀ ﺍﹾﻟ ﻤ ﻌﺮﻭِﻓ
ﺏ.ﻗﹶﺎ ﹶﻝ ﷲ ﻳ ﻌﹶﻠ ﻤ ﻬ ﻢ ﻭ ﻫ ﻮ ﻋﻠﱠﺎ ﻡ ﺍﹾﻟ ﻐﻴﻮ ِ ﻋﺪﺍ ﻭﺗ ﻬ ﻢ،ﹶﺃ ﻭ ﻟﹶﺎ ﺗ ﻌ ِﺮﻓﹸﻮ ﹶﻥ ﹶﺫﻭﺍِﺗ ِﻬ ﻢ ﻭﹶﺃ ﻋﻴﺎﻧﻬ ﻢ ﺑ ِﻞ ﺍ ُ
ﺱﻱ :ﻫ ﻢ ﹶﺃ ﻫ ﹸﻞ ﻓﹶﺎ ِﺭ ﺴ ﺪ
ﻱ ِﺇﻟﹶﻰ ﻣﻘﹶﺎِﺗ ٍﻞ ﻭﹶﻗﺘﺎ ﺩ ﹶﺓ ﹶﺃﻳﻀﺎ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ﻣﺠﺎ ِﻫ ﺪ :ﻫ ﻢ ﺑﻨﻮ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ،ﻭ ﻋﺰﺍ ﻩ ﺍﹾﻟﺒ ﻐ ِﻮ
ﻗﹶﺎ ﹶﻝ ﻣﻘﹶﺎِﺗ ﹲﻞ ﻭ ﻋ ﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ﻦ ﺯﻳ ِﺪ ﺑ ِﻦ ﹶﺃ ﺳﹶﻠ ﻢ :ﻫ ﻢ ﺍﹾﻟ ﻤﻨﺎِﻓﻘﹸﻮ ﹶﻥ .ﻭ ﺳﻴ ﹾﺄﺗِﻲ ﺗ ﻮﺟِﻴ ﻬ ﻪ ،ﻭﻗﹶﺎ ﹶﻝ
ﻑ ﻋﺪﺍ ﻭﺗ ﻪ،ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ ﹶﺃﻧ ﻪ ﻋﺎ ﻡ ﻓِﻴ ِﻬ ﻢ ﻭﻓِﻲ ﹶﻏﻴ ِﺮ ِﻫ ﻢ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﹾﻗﻮﺍ ِﻡ
ﺴ ﻬﻴِﻠ ﻲ:ﺍﹾﻟ ﻤﺮﺍ ﺩ ﹸﻛ ﱡﻞ ﻣ ﻦ ﻟﹶﺎ ﺗ ﻌ ﺮ
ﺍﻟ
١٦٢
ﲔ ﻓِﻲ ﻋ ﻬ ِﺪ ﺍﻟ ﺮﺳﻮ ِﻝ ﻭ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻩ
ﺴِﻠ ِﻤ
ﻚ ﻋﺪﺍ ﻭﺗ ﻬ ﻢ ﻟِ ﹾﻠ ﻤ
ﺕ ﺍﹾﻟﹶﺄﻳﺎ ﻡ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃ ﹾﻇ ﻬ ﺮ ِ
ﺏ ِﺇﻟﹶﻰ ﺴ ِﲑﻫﺎ ﻭﹶﻟ ﻢ ﻳ ﹾﺬ ﹸﻛ ِﺮ ﺍﻟﺮﻭ ﻡ ﺍﱠﻟﺬِﻳ ﻦ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﹾﻗ ﺮ
ﺱ ﻓِﻲ ﺗ ﹾﻔ ِ ﺐ ِﻣ ﻤ ﻦ ﹶﺫ ﹶﻛ ﺮ ﺍﹾﻟ ﹸﻔ ﺮ ﻛﹶﺎﻟﺮﻭ ِﻡ ،ﻭ ﻋﺠِﻴ
ﲔ ﻭﹶﺃِﺋ ﻤﺘ ﻬ ﻢ
ﺴِﻠ ِﻤ
ﺸ ﻤ ﹸﻞ ﻣ ﻦ ﻋﺎﺩﻯ ﺟﻤﺎ ﻋ ﹶﺔ ﺍﹾﻟ ﻤ ﻀ ﻬ ﻢ ﻣﺎ ﻣ ﻌﻨﺎ ﻩِ:ﺇﻧ ﻪ ﻳ ﺏ،ﺑ ﹾﻞ ﻗﹶﺎ ﹶﻝ ﺑ ﻌ ﺟﺰِﻳ ﺮ ِﺓ ﺍﹾﻟ ﻌ ﺮ ِ
ﺠ ﻤﺎ ﻋ ِﺔ ﻭﻗﹶﺎﺗﻠﹸﻮ ﻫ ﻢ ﹶﺃ ﻭ
ﺴ ِﻬ ﻢ ﻭﻗﹶﺎﺗﹶﻠ ﻬ ﻢ،ﻛﹶﺎﹾﻟ ﻤﺒﺘ ِﺪ ﻋ ِﺔ ﺍﱠﻟﺬِﻳ ﻦ ﺧ ﺮﺟﻮﺍ ﻋﻠﹶﻰ ﺍﹾﻟ ﲔ ﹶﺃﻧ ﹸﻔ ِ
ﺴِﻠ ِﻤ ِﻣ ﻦ ﺍﹾﻟ ﻤ
٣٠٨
ﹶﺃﻋﺎﻧﻮﺍ ﹶﺃ ﻋﺪﺍ َﺀ ﻫ ﻢ ﻋﹶﻠﻴ ِﻬ ﻢ".
ﻓﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻹﺣﺮﺍﻕ ﺑﺎﻟﻨﺎﺭ ﻻ ﻳﺸﻤﻞ ﻣﺜﻞ ﻫﺬﺍ،ﻷﻥ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﻮﻗﺪﻭﺍ ﺍﻟﻨﺎﺭ ﻣﺒﺎﺷﺮﺓ
ﻹﺣﺮﺍﻕ ﺍﻟﻜﻔﺎﺭ ﺎ،ﻭﺇﳕﺎ ﺍﺳﺘﻌﻤﻠﻮﺍ ﺍﻟﺴﻼﺡ ﺍﻟﺬﻱ ﻻ ﻣﻨﺪﻭﺣﺔ ﳍﻢ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﺘﺴﺒﺐ ﻋﻨﻪ
ﺍﻹﺣﺮﺍﻕ.
ﻭﻗﺪ ﺗﻜﻮﻥ ﰲ ﺑﻼﺩ ﺍﻟﻜﻔﺎﺭ ﻣﻮﺍﺩ ﻗﺎﺑﻠﺔ ﻟﻼﺷﺘﻌﺎﻝ،ﻣﺜﻞ ﺍﻟﺒﱰﻳﻦ ﻭﺍﻟﻐﺎﺯ ﻭﺍﻟﻜﻬﺮﺑﺎﺀ،ﻓﺘﺼﻴﺒﻬﺎ
ﻗﺬﺍﺋﻒ ﺍﳌﺴﻠﻤﲔ،ﻓﺘﺸﺘﻌﻞ ﺍﻟﻨﺎﺭ ﻭﺗﺪﻣﺮ ﻛﻞ ﻣﻦ ﰲ ﺍﳌﺴﺎﻛﻦ،ﻓﻬﻞ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻜﻒ
ﻋﻦ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ﺧﺸﻴﺔ ﻭﻗﻮﻉ ﺫﻟﻚ،ﺣﱴ ﻳﻬﺎﲨﻬﻢ ﺍﻟﻌﺪﻭ؟ ﻛﻼ.ﻣﺎ ﻛﺎﻥ ﺍﷲ
ﻟﻴﻜﻠﻔﻬﻢ ﺫﻟﻚ،ﻣﻊ ﻭﺿﻮﺡ ﺟﺎﻧﺐ ﺍﳌﻔﺴﺪﺓ ﰲ ﺣﻘﻬﻢ.
ﻭﻗﺪ ﺃﺣﺴﻦ ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ ﰲ ﲪﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﺜﻠﺔ ﲟﺎ ﺑﻌﺪ ﺍﻟﻈﻔﺮ ﺑﺎﻟﻌﺪﻭ ﻭﺍﻟﻈﻬﻮﺭ
ﻋﻠﻴﻬﻢ،ﺃﻣﺎ ﻗﺒﻞ ﺫﻟﻚ ﻓﻼ ﺑﺄﺱ ﺎ.
ﺱ ِﺑﻬﺎ( ﻗﹶﺎ ﹶﻝ ﺍﻟ ﺰﻳﹶﻠ ِﻌ ﻲ ﻭ ﻫﺬﹶﺍ
ﻗﺎﻝ ﰲ ﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ ﻋﻞ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ”:ﹶﻗ ﻮﹸﻟ ﻪ ﹶﺃﻣﺎ ﹶﻗﺒﹶﻠ ﻪ ﹶﻓﻠﹶﺎ ﺑ ﹾﺄ
ﺖ ِﻗﺘﺎﻟﹰﺎ ﹶﻛ ﻤﺒﺎ ِﺭ ٍﺯ ﻕ ﺑِﺎﻟﻨﺎ ِﺭ ،ﻭﹶﻗﻴ ﺪ ﺟﻮﺍ ﺯﻫﺎ ﹶﻗﺒﹶﻠ ﻪ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﺘ ِﺢ ِﺑﻤﺎ ﺇﺫﹶﺍ ﻭﹶﻗ ﻌ ﺴ ﻦ ﻭﻧ ِﻈ ﲑ ﻩ ﺍﹾﻟِﺈ ﺣﺮﺍ ﺣ
ﻚ.ﺍﻫـ .ﻭ ﻫ ﻮ ﺤ ﻮ ﹶﺫِﻟ ﺏ ﹶﻓ ﹶﻘ ﹶﻄ ﻊ ﻳ ﺪ ﻩ ﻭﹶﺃﻧ ﹶﻔ ﻪ ﻭﻧ
ﺿ ﺮ
ﺏ ﹶﻓ ﹶﻔ ﹶﻘﹶﺄ ﻋﻴﻨ ﻪ ﹸﺛﻢ ﺿ ِﺮ ﺏ ﹶﻓ ﹶﻘ ﹶﻄ ﻊ ﹸﺃ ﹸﺫﻧ ﻪ ﹸﺛ ﻢ
ﺿ ﺮ
ﺲ ﹶﻟ ﻪ ﹶﺃ ﹾﻥ ﻳ ﻤﱢﺜ ﹶﻞ ِﺑ ِﻪ ﺑ ﹾﻞ ﻳ ﹾﻘﺘﹸﻠ ﻪ ،ﻭ ﻣ ﹾﻘﺘﻀﻰ
ﺏ ﹶﻟﻴ ﺤ ﺮ ِ
ﻇﹶﺎ ِﻫ ﺮ ﻓِﻲ ﹶﺃﻧ ﻪ ﹶﻟ ﻮ ﺗ ﻤ ﱠﻜ ﻦ ِﻣ ﻦ ﻛﹶﺎِﻓ ٍﺮ ﺣﺎ ﹶﻝ ِﻗﻴﺎ ِﻡ ﺍﹾﻟ
٣٠٩
ﺿ ﺮ ِﺑ ِﻬ ﻢ ﻧ ﻬ ﺮ".
ﻒ ﻭﹶﻗ ﺪ ﻋﱢﻠ ﹶﻞ ِﺑﹶﺄﻧﻬﺎ ﹶﺃﺑﹶﻠ ﹸﻎ ﻓِﻲ ﹶﻛ ﺒِﺘ ِﻬ ﻢ ﻭﹶﺃ
ﻚ ﹶﻛﻴ
ﻣﺎ ﻓِﻲ ﺍﻟِﺎﺧِﺘﻴﺎ ِﺭ ﹶﺃ ﱠﻥ ﹶﻟ ﻪ ﹶﺫِﻟ
ﻋﺪﻡ ﺇﻧﺰﺍﻝ ﺍﶈﺎﺭﺑﲔ ﻋﻠﻰ ﺫﻣﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻭ ﺇﻧﺰﺍﳍﻢ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ:
- ٣٠٨ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ )(٥٣ /١٠
- ٣٠٩ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )ﺭﺩ ﺍﶈﺘﺎﺭ( )(١٣١ /٤
١٦٣
ﺍﳌﺮﺍﺩ ﺑﺬﻣﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ،ﺑﺄﻥ ﻳﻘﻮﻝ ﺍﺎﻫﺪﻭﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻟﻌﺪﻭﻫﻢ ﺍﻟﻜﺎﻓﺮﻳﻦ:ﺍﻧﺰﻟﻮﺍ ﻣﻦ
ﺣﺼﻮﻧﻜﻢ ﻭﺍﺳﺘﻌﺼﺎﻣﻜﻢ ﻭﳏﺎﺭﺑﺘﻜﻢ،ﻭﻟﻜﻢ ﻋﻬﺪ ﺍﷲ ﻭﻋﻬﺪ ﺭﺳﻮﻟﻪ ﺑﺄﻻ ﳓﺎﺭﺑﻜﻢ،ﺃﻭ ﺃﻥ
ﺍﳍﺪﻧﺔ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﻛﺬﺍ ﻭﻛﺬﺍ )ﳌﺪﺓ ﳏﺪﻭﺩﺓ(.
ﻭﺍﳌﺮﺍﺩ ﲝﻜﻢ ﺍﷲ ﻭﺭﺳﻠﻪ:ﺃﻥ ﻳﻘﺎﻝ ﳍﻢ:ﺍﻧﺰﻟﻮﺍ ﻋﻠﻰ ﺃﻥ ﻧﻨﻔﺬ ﻓﻴﻜﻢ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ .
ﷲ ِﺇﺫﹶﺍ ﹶﺃ ﻣ ﺮ ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ،ﻓ ﻌ ﻦ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﲔ ﺧﻴﺮﺍ،ﹸﺛ ﻢ ﺴِﻠ ِﻤ ﷲ ،ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺻِﺘ ِﻪ ِﺑﺘ ﹾﻘﻮﻯ ﺍ ِﺶ،ﹶﺃ ﻭ ﺳ ِﺮﻳ ٍﺔ،ﹶﺃ ﻭﺻﺎ ﻩ ﻓِﻲ ﺧﺎ ﹶﺃ ِﻣﲑﺍ ﻋﻠﹶﻰ ﺟﻴ ٍ
ﷲ،ﺍ ﹾﻏﺰﻭﺍ ﻭﻟﹶﺎ ﺗ ﻐﻠﱡﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﻐ ِﺪﺭﻭﺍ ،ﻭﻟﹶﺎ ﷲ،ﻗﹶﺎِﺗﻠﹸﻮﺍ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﺑِﺎ ِ ﷲ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ ﻗﹶﺎ ﹶﻝ»:ﺍ ﹾﻏﺰﻭﺍ ﺑِﺎ ﺳ ِﻢ ﺍ ِ
ﺙ ِﺧﺼﺎ ٍﻝ -ﹶﺃ ﻭ ﲔ،ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﹶﺛﻠﹶﺎ ِ ﺸ ِﺮ ِﻛ
ﺖ ﻋ ﺪ ﻭ ﻙ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺗ ﻤﹸﺜﻠﹸﻮﺍ ،ﻭﻟﹶﺎ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﻭﻟِﻴﺪﺍ ،ﻭِﺇﺫﹶﺍ ﹶﻟﻘِﻴ
ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﹶﻓِﺈ ﹾﻥ
ِﺧﻠﹶﺎ ٍﻝ -ﹶﻓﹶﺄﻳﺘ ﻬ ﻦ ﻣﺎ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﺤ ﻮ ِﻝ ِﻣ ﻦ ﺩﺍ ِﺭ ِﻫ ﻢ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﻟﺘ ﹶﺃﺟﺎﺑﻮ ﻙ،ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﻚ ﹶﻓﹶﻠ ﻬ ﻢ ﻣﺎ ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﻬﺎ ِﺟ ِﺮﻳ ﻦ ،ﻭﹶﺃ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ِﺇ ﹾﻥ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﺠﺮِﻱ ﲔ،ﻳ ﺴِﻠ ِﻤ
ﺏ ﺍﹾﻟ ﻤ ﺤ ﻮﻟﹸﻮﺍ ِﻣﻨﻬﺎ،ﹶﻓﹶﺄ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ﻳﻜﹸﻮﻧﻮ ﹶﻥ ﹶﻛﹶﺄ ﻋﺮﺍ ِ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳﺘ
ﲔ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﻭﺍﹾﻟ ﹶﻔ ﻲ ِﺀ ﺷ ﻲ ٌﺀ ِﺇﻟﱠﺎ ﺠﺮِﻱ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﷲ ﺍﱠﻟﺬِﻱ ﻳ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍ ِ
ﺠ ﺰﻳ ﹶﺔ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ﺴ ﹾﻠ ﻬ ﻢ ﺍﹾﻟ ِ
ﲔ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﹶﻓ ﺴِﻠ ِﻤ ﹶﺃ ﹾﻥ ﻳﺠﺎ ِﻫﺪﻭﺍ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ ﺻ ﺮ ﷲ ﻭﻗﹶﺎِﺗ ﹾﻠ ﻬ ﻢ ،ﻭِﺇﺫﹶﺍ ﺣﺎ ﻒ ﻋﻨ ﻬ ﻢ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺳﺘ ِﻌ ﻦ ﺑِﺎ ِ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﷲ ،ﻭﻟﹶﺎ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ ،ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﺟ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ
ﺠ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍ ِﷲ ،ﻭ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ ،ﹶﻓﻠﹶﺎ ﺗ
ﺠ ﻌ ﹶﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍ ِﹶﺃ ﹾﻥ ﺗ
ﺨ ِﻔﺮﻭﺍﺻﺤﺎِﺑ ﹸﻜ ﻢ ﹶﺃ ﻫ ﻮ ﹸﻥ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﹶﺃ
ﻚ،ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ ﺻﺤﺎِﺑ ﻚ ﻭ ِﺫ ﻣ ﹶﺔ ﹶﺃ ِﺫ ﻣﺘ
ﷲ،ﹶﻓﻠﹶﺎ ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﹶﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍ ِ ﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ ﺻ ﺮ ﷲ ﻭ ِﺫ ﻣ ﹶﺔ ﺭﺳﻮِﻟ ِﻪ ،ﻭِﺇﺫﹶﺍ ﺣﺎ ِﺫ ﻣ ﹶﺔ ﺍ ِ
ﷲ ﻓِﻴ ِﻬ ﻢ
ﺐ ﺣ ﹾﻜ ﻢ ﺍ ِ
ﻚ ﻟﹶﺎ ﺗ ﺪﺭِﻱ ﹶﺃﺗﺼِﻴ
ﻚ ،ﹶﻓِﺈﻧ
ﷲ ،ﻭﹶﻟ ِﻜ ﻦ ﹶﺃﻧ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ
ﺗﻨ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍ ِ
ﹶﺃ ﻡ ﻟﹶﺎ«.٣١٠
- ٣١٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٣١) - ٣(١٣٥٧ /٣
] ﺵ )ﺳﺮﻳﺔ( ﻫﻲ ﻗﻄﻌﺔ ﻣﻦ ﺍﳉﻴﺶ ﲣﺮﺝ ﻣﻨﻪ ﺗﻐﲑ ﻭﺗﻌﻮﺩ ﺇﻟﻴﻪ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻫﻲ ﺍﳋﻴﻞ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﳓﻮﻫﺎ ﻗﺎﻟﻮﺍ
ﲰﻴﺖ ﺳﺮﻳﺔ ﻷﺎ ﺗﺴﺮﻱ ﰲ ﺍﻟﻠﻴﻞ ﻭﳜﻔﻰ ﺫﻫﺎﺎ ﻭﻫﻲ ﻓﻌﻴﻠﺔ ﲟﻌﲎ ﻓﺎﻋﻠﺔ ﻳﻘﺎﻝ ﺳﺮﻯ ﻭﺃﺳﺮﻯ ﺇﺫﺍ ﺫﻫﺐ ﻟﻴﻼ)ﰲ ﺧﺎﺻﺘﻪ(
ﺃﻱ ﰲ ﺣﻖ ﻧﻔﺲ ﺫﻟﻚ ﺍﻷﻣﲑ ﺧﺼﻮﺻﺎ)ﻭﻻ ﺗﻐﻠﻮﺍ( ﻣﻦ ﺍﻟﻐﻠﻮﻝ ﻭﻣﻌﻨﺎﻩ ﺍﳋﻴﺎﻧﺔ ﰲ ﺍﻟﻐﻨﻢ ﺃﻱ ﻻ ﲣﻮﻧﻮﺍ ﰲ ﺍﻟﻐﻨﻴﻤﺔ)ﻭﻻ
ﺗﻐﺪﺭﻭﺍ( ﺃﻱ ﻭﻻ ﺗﻨﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ)ﻭﻻ ﲤﺜﻠﻮﺍ( ﺃﻱ ﻻ ﺗﺸﻮﻫﻮﺍ ﺍﻟﻘﺘﻠﻰ ﺑﻘﻄﻊ ﺍﻷﻧﻮﻑ ﻭﺍﻵﺫﺍﻥ)ﻭﻟﻴﺪﺍ( ﺃﻱ ﺻﺒﻴﺎ ﻷﻧﻪ ﻻ ﻳﻘﺎﺗﻞ)ﰒ
١٦٤
ﺠ ﻌ ﹶﻞ ﹶﻟ ﻬ ﻢ
ﻚ )ﹶﺃ ﹾﻥ ﺗ
ﻱ ﹶﻃﹶﻠﺒﻮﺍ ِﻣﻨ
ﻱِ :ﻣ ﻦ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ )ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ( ؛ ﹶﺃ
ﺼ ٍﻦ(:ﹶﺃ
ﺕ ﹶﺃ ﻫ ﹶﻞ ِﺣ
ﺻ ﺮ
) ﻭِﺇﺫﹶﺍ ﺣﺎ
ﺠ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ِﺫ ﻣ ﹶﺔﻱ :ﻋ ﻬ ﺪ ﻫﻤﺎ ﻭﹶﺃﻳﻤﺎﻧ ﻬﻤﺎ ) ﹶﻓﻠﹶﺎ ﺗ ِﺫ ﻣ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﻭ ِﺫ ﻣ ﹶﺔ ﻧِﺒﻴ ِﻪ( ؛ ﹶﺃ
ﻚ ﹶﻓِﺈﻧ ﹸﻜ ﻢ( :ﻭ ﻫ ﻮ
ﺻﺤﺎِﺑ ﻚ ﻭ ِﺫ ﻣ ﹶﺔ ﹶﺃ
ﻉ ﻭﻟﹶﺎ ﺑِﺎﻟِﺎ ﻧ ِﻔﺮﺍ ِﺩ ) ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﺟﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣﺘ
ﻱ:ﺑِﺎﻟِﺎ ﺟِﺘﻤﺎ ِ
ﻧِﺒﻴ ِﻪ(:ﹶﺃ
ﺴ ِﺦ ﻱ ،ﻭﺟﺎ ِﻣ ِﻊ ﺍﹾﻟﹸﺄﺻﻮ ِﻝ ،ﻭ ﻭﹶﻗ ﻊ ﻓِﻲ ﻧ ﺤ ﻤ ﻴ ِﺪ
ﺏ ﺍﹾﻟ ﺴِﻠ ٍﻢ ،ﻭ ِﻛﺘﺎ ِﺻﺤِﻴ ِﺢ ﻣ ﺏ ﻋﻠﹶﻰ ﻣﺎ ﻓِﻲ ﺨﻄﹶﺎ ِﺑِﺎﹾﻟ ِ
ﻱ:ﺗﻨ ﹸﻘﻀﻮﺍ ) ِﺫ ﻣ ِﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﺨ ِﻔﺮﻭﺍ(ِ :ﻣ ﻦ ﺍﹾﻟِﺈ ﺧﻔﹶﺎ ِﺭ ؛ ﹶﺃ ﺍﹾﻟ ﻤﺼﺎﺑِﻴ ِﺢ:ﹶﻓِﺈﻧ ﻬ ﻢ ﺑِﺎﹾﻟ ﻐﻴﺒ ِﺔ )ﹶﺃ ﹾﻥ ﺗ
ﺻﹶﻠِﺘﻬﺎ ﻓِﻲ ﺴ ِﺦ ﺍﹾﻟ ﻤﺼﺎﺑِﻴ ِﺢ ،ﻭﹶﺃ ﱠﻥ ﻣ ﻊ ِ ﺻﺤﺎِﺑ ﹸﻜ ﻢ(:ﻭﺍﻟﻈﱠﺎ ِﻫ ﺮ ﹶﺃ ﱠﻥ ﹶﺃ ﹾﻥ ِﺑ ﹶﻔﺘ ِﺢ ﺍﹾﻟ ﻬ ﻤ ﺰ ِﺓ ﹶﻛﻤﺎ ﻓِﻲ ﻧ ﹶﺃ
ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﹶﺔ ﺍﻟﱠﻠ ِﻪ
ﺐ ﻭ ﺧﺒ ﺮ ِﺇ ﱠﻥ ﹶﻗ ﻮﹸﻟ ﻪ):ﹶﺃ ﻫ ﻮ ﹸﻥ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ ﺿ ِﻤ ِﲑ ﺍﹾﻟ ﻤﺨﺎ ﹶﻃ ِ
ﺼ ﺪ ِﺭ ﺑﺪ ﹲﻝ ِﻣ ﻦ ﺗ ﹾﺄﻭِﻳ ِﻞ ﺍﹾﻟ ﻤ
ﺸ ِﻜ ﹲﻞ ،ﹶﻛﺬﹶﺍ ﻓِﻲ ﻁ ﻭ ﻫ ﻮ ﻣ ﺸ ﺮ ِ
ﺴ ِﺮ ﺍﹾﻟ ﻬ ﻤ ﺰ ِﺓ ﻋﻠﹶﻰ ﺍﻟ ﺨ ٍﺔ ِﺇ ﹾﻥ ِﺑ ﹶﻜ
ﺴ
ﻭ ِﺫ ﻣ ﹶﺔ ﺭﺳﻮِﻟ ِﻪ( :ﻭﹶﻗ ﺪ ﻭﹶﻗ ﻊ ﻓِﻲ ﻧ
ﻁ ﻭﺍﹾﻟﻔﹶﺎ ُﺀ ﺸ ﺮ ِ
ﺻ ِﺔ ،ﻭﹶﻟ ﻌ ﱠﻞ ﻭ ﺟ ﻪ ﺍﹾﻟِﺈ ﺷﻜﹶﺎ ِﻝ ﹶﺃﻧ ﻪ ﺣِﻴﻨِﺌ ٍﺬ ﹶﺃﻫ ﻮ ﹸﻥ ِﺑﺘ ﹾﻘﺪِﻳ ِﺮ ﻫ ﻮ ﺟﺰﺍ ُﺀ ﺍﻟ ﺨﻠﹶﺎ ﺍﹾﻟ
ﺸ ﹸﻜ ﺮﻫﺎ.
ﺕ ﺍﻟﱠﻠ ﻪ ﻳ ﺴﻨﺎ ِﺤ ﺸﺬﹸﻭ ِﺫ ﹶﻛ ﹶﻘ ﻮِﻟ ِﻪ :ﻣ ﻦ ﻳ ﹾﻔ ﻌ ِﻞ ﺍﹾﻟ
ﺤ ﻤ ﹶﻞ ﻋﻠﹶﻰ ﺍﻟ ﻟﹶﺎ ِﺯ ﻣ ﻪ ،ﻭﻳ ﻤ ِﻜ ﻦ ﺩ ﹾﻓ ﻌ ﻪ ِﺑﹶﺄ ﹾﻥ ﻳ
ﺼﻨ ﻊ ِﺑ ِﻬ ﻢ ،ﺣﺘﻰ ﻳ ﺆ ﹶﺫ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ِﺑ ﻮ ﺣ ٍﻲ
ﹸﺛ ﻢ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﹶﺃﻧ ﻬ ﻢ ﹶﻟ ﻮ ﻧ ﹶﻘﻀﻮﺍ ﻋ ﻬ ﺪ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﹶﻟ ﻢ ﺗ ﺪ ِﺭ ﻣﺎ ﺗ
ﻑ ﻣﺎ ﺨﻠﹶﺎ ِ ﻂ ﺍﹾﻟ ﻮ ﺣ ِﻲِ،ﺑ ِ
ﻚ ﻭﺑ ﻌ ِﺪ ﻙ ِﻣ ﻦ ﻣ ﻬِﺒ ِ
ﺐ ﹶﻏﻴﺒِﺘ ﻚ ِﻟﺴﺒ ِ ﻚ ﻋﹶﻠﻴ ﺤ ِﻮ ِﻩ ﻓِﻴ ِﻬ ﻢ ،ﻭﹶﻗ ﺪ ﻳﺘ ﻌ ﱠﺬ ﺭ ﹶﺫِﻟ ﻭﻧ
ﺠ ﺰﻳ ِﺔ،ﹶﺃ ِﻭ
ﺏ ﺍﹾﻟ ِﺿ ﺮ ِﺖ ِﺑ ِﻬ ﻢ ِﻣ ﻦ ﹶﻗﺘِﻠ ِﻬ ﻢ،ﹶﺃ ﻭ ﺖ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﻓ ﻌ ﹾﻠ ﻚ ِﺇﺫﹶﺍ ﻧ ﺰﹾﻟ ِﺇﺫﹶﺍ ﻧ ﹶﻘﻀﻮﺍ ﻋ ﻬ ﺪ ﻙ،ﹶﻓِﺈﻧ
ﺕﺻ ﺮ ﺤ ِﺔ ﻓِﻲ ﺣ ﱢﻘ ِﻬ ﻢ » ).ﻭِﺇ ﹾﻥ ﺣﺎ ﺼﹶﻠ ﺐ ﻣﺎ ﺗﺮﻯ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺴ ﺤ ﺍ ﺳِﺘ ﺮﻗﹶﺎِﻗ ِﻬ ﻢ،ﹶﺃ ِﻭ ﺍﹾﻟ ﻤ ﻦ،ﹶﺃ ِﻭ ﺍﹾﻟ ِﻔﺪﺍ ِﺀ ِﺑ
ﺍﺩﻋﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ( ﻫﻜﺬﺍ ﻫﻮ ﰲ ﲨﻴﻊ ﻧﺴﺦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﰒ ﺍﺩﻋﻬﻢ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺻﻮﺍﺏ ﺍﻟﺮﻭﺍﻳﺔ
ﺍﺩﻋﻬﻢ ﺑﺈﺳﻘﺎﻁ ﰒ ﻭﻗﺪ ﺟﺎﺀ ﺑﺈﺳﻘﺎﻃﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﻋﺒﻴﺪ ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﻏﲑﳘﺎ ﻷﻧﻪ ﺗﻔﺴﲑ ﻟﻠﺨﺼﺎﻝ
ﺍﻟﺜﻼﺙ ﻭﻟﻴﺴﺖ ﻏﲑﻫﺎ ﻭﻗﺎﻝ ﺍﳌﺎﺯﺭﻱ ﻟﻴﺴﺖ ﰒ ﻫﻨﺎ ﺯﺍﺋﺪﺓ ﺑﻞ ﺩﺧﻠﺖ ﻻﺳﺘﻔﺘﺎﺡ ﺍﻟﻜﻼﻡ ﻭﺍﻷﺧﺬ)ﺫﻣﺔ ﺍﷲ( ﺍﻟﺬﻣﺔ ﻫﻨﺎ
ﺍﻟﻌﻬﺪ)ﺃﻥ ﲣﻔﺮﻭﺍ( ﻳﻘﺎﻝ ﺃﺧﻔﺮﺕ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻧﻘﻀﺖ ﻋﻬﺪﻩ ﻭﺧﻔﺮﺗﻪ ﺃﻣﻨﺘﻪ ﻭﲪﻴﺘﻪ[
ﻚ ﺍﱠﻟﺬِﻱ ﹶﻗﺒﹶﻠﻪ،ﻭﺍﹾﻟ ﻮ ﺟ ﻪ ﻣﺎ ﺳﹶﻠﻒ ،ﻭِﻟ ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ”:- -ﹶﻓِﺈﻧﻚ ﻟﹶﺎ ﺗ ﺪﺭِﻱ
ﺤﻤﻮﻝﹲ ﻋﻠﹶﻰ ﺍﻟﺘﻨﺰِﻳ ِﻪ ﻭﺍﻟِﺎ ﺣِﺘﻴﺎﻁِ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﻫﺬﹶﺍ ﺍﻟﻨ ﻬ ﻲ ﻣ
ﺐ ﻓِﻴ ِﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻡ ﻟﹶﺎ؟ ".
ﹶﺃﺗﺼِﻴ
ﻁ ﻓِﻲ ﺸﻬﻮ ﺭ ﻣﺒﺴﻮ ﹲ ﺴﹶﺄﹶﻟ ِﺔ ﻣ ﻑ ﻓِﻲ ﺍﹾﻟ ﻤ ﺨﻠﹶﺎ ﺠﺘ ِﻬ ٍﺪ ﻣﺼِﻴﺒﺎ،ﻭﺍﻟﹾ ِ ﺲ ﹸﻛ ﱡﻞ ﻣ ﺤ ﻖ ﻣ ﻊ ﻭﺍ ِﺣﺪٍ ،ﻭﹶﺃ ﹾﻥ ﹶﻟﻴ ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ِﻟ ﻤ ﻦ ﻗﹶﺎ ﹶﻝ:ﺇ ﱠﻥ ﺍﹾﻟ
ﺾ ِﻟﻠِﺎ ﺳِﺘ ﺪﻟﹶﺎ ِﻝ ِﺑ ِﻪﺚ ﻟﹶﺎ ﻳﻨﺘ ِﻬ ﺤﺪِﻳ ﹶ ﺏ ﻟﹶﺎ ِﻣ ﻦ ﺍﹾﻟِﺈﺻﺎﺑ ِﺔ .ﻭﹶﻗ ﺪ ﻗِﻴ ﹶﻞ:ﺇ ﱠﻥ ﻫﺬﹶﺍ ﺍﹾﻟ ﺼﻮﺍ ِﺐ ِﻣ ﻦ ﺍﻟ ﺠﺘ ِﻬ ٍﺪ ﻣﺼِﻴ ﺤ ﻖ ﹶﺃ ﱠﻥ ﹸﻛ ﱠﻞ ﻣ ﺿ ِﻌ ِﻪ .ﻭﺍﹾﻟ
ﻣﻮﺍ ِ
ﻀﻬﺎﺴ ﺦ ﺑ ﻌ ﺸ ﺮ ِﻋﻴ ﹸﺔ ﺇ ﹾﺫ ﺫﹶﺍ ﻙ ﻟﹶﺎ ﺗﺰﺍ ﹸﻝ ﺗﻨ ِﺰ ﹸﻝ ﻭﻳﻨ
ﻚ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺯ ﻣ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻭﺍﹾﻟﹶﺄ ﺣﻜﹶﺎ ﻡ ﺍﻟ ﺠﺘ ِﻬ ٍﺪ ﻣﺼِﻴﺒﺎ ﻟِﹶﺄ ﱠﻥ ﹶﺫِﻟ
ﺲ ﹸﻛ ﱡﻞ ﻣ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﹶﻟﻴ
ﺤ ﹾﻜ ِﻢ ﺍﱠﻟﺬِﻱ ﹶﻗ ﺪ ﻋ ﺮﹶﻓ ﻪ
ﻑ ﺍﹾﻟ
ﻀﻬﺎ ِﺑﺒ ﻌﺾٍ،ﹶﻓﻠﹶﺎ ﻳ ﺆ ﻣ ﻦ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰ ﹶﻝ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻲ - -ﺣ ﹾﻜ ﻢ ِﺧﻠﹶﺎ
ﺺ ﺑ ﻌ
ﺼ
ﺨﺑ ﻌﻀﺎ ﻭﻳ
ﺱ.ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )(٢٧٣ /٧ ﺍﻟﻨﺎ
ﻗﻠﺖ:ﻗﺪ ﻓﺼﻠﺖ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﻛﺘﺎﰊ “ﺍﳋﻼﺻﺔ ﰲ ﺃﺣﻜﺎﻡ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ “ﻭﻛﺘﺎﰊ "ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ
ﻭﺃﺛﺮﻫﺎ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ "
١٦٥
ﻱ :ﻭﻟﹶﺎ ﻋﻠﹶﻰ
ﺼ ٍﻦ ﹶﻓﹶﺄﺭﺍﺩﻭ ﻙ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﹶﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗﻨ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ« (:ﹶﺃ
ﹶﺃ ﻫ ﹶﻞ ِﺣ
ﺐﻚ ﻟﹶﺎ ﺗ ﺪﺭِﻱ:ﹶﺃﺗﺼِﻴ ﻚ ﹶﻓِﺈﻧ ﺣ ﹾﻜ ِﻢ ﺭﺳﻮِﻟ ِﻪ ِﻟﻤﺎ ﺳﺒ ﻖ ﻭِﻟ ﹶﻘ ﻮِﻟ ِﻪ » ):ﻭﹶﻟ ِﻜ ﻦ ﹶﺃﻧ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ
ﺣ ﹾﻜ ﻢ ﺍﻟﱠﻠ ِﻪ ﻓِﻴ ِﻬ ﻢ ﹶﺃ ﻡ ﻟﹶﺎ؟”(:ﺯﺍ ﺩ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ:ﹸﺛ ﻢ ﺍ ﹾﻗﻀﻮﺍ ﻓِﻴ ِﻬ ﻢ ﺑ ﻌ ﺪ ﻣﺎ ِﺷﹾﺌﺘ ﻢ.ﻗﹶﺎ ﹶﻝ
ﻑ ﺣ ﱠﻘﻬﺎ ﻀﻬﺎ ﻣ ﻦ ﻟﹶﺎ ﻳ ﻌ ِﺮ ﺠ ﻌ ﹾﻞ ﹶﻟ ﻬ ﻢ ِﺫ ﻣ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﻧ ﻬ ﻲ ﺗﻨﺰِﻳ ٍﻪ،ﻓﹶِﺈﻧ ﻪ ﹶﻗ ﺪ ﻳﻨ ﹸﻘ
ﻱ ﹶﻗ ﻮﹸﻟ ﻪ:ﻓﹶﻠﹶﺎ ﺗ
ﺍﻟﻨ ﻮ ِﻭ
ﺶ ،ﻭ ﹶﻛﺬﹶﺍ ﹶﻗ ﻮﹸﻟ ﻪ :ﹶﻓﻠﹶﺎ ﺗﻨ ِﺰﹾﻟ ﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﻧ ﻬ ﻲ
ﺠﻴ ِ
ﺏ ﻭ ﺳﻮﺍ ﺩ ﺍﹾﻟ ﺾ ﺍﹾﻟﹶﺄ ﻋﺮﺍ ِ ﻚ ﺣ ﺮ ﻣﺘﻬﺎ ﺑ ﻌ
ﻭﻳﻨﺘ ِﻬ
ﺐ ﻭﺍ ِﺣ ﺪ ،ﻭ ﻫ ﻮ ﺍﹾﻟ ﻤﻮﺍِﻓ ﻖ ﺠﺘ ِﻬ ٍﺪ ﻣﺼِﻴﺒﺎ ﺑ ِﻞ ﺍﹾﻟ ﻤﺼِﻴ ﺲ ﹸﻛ ﱡﻞ ﻣ ﺠ ﹲﺔ ِﻟ ﻤ ﻦ ﻳﻘﹸﻮ ﹸﻝ:ﹶﻟﻴ ﺗﻨﺰِﻳ ٍﻪ ،ﻭﻓِﻴ ِﻪ ﺣ
ﻚ ﻟﹶﺎﺐ ﻳﻘﹸﻮ ﹸﻝ :ﻣ ﻌﻨﻰ ﹶﻗ ﻮِﻟ ِﻪ:ﹶﻓِﺈﻧ ﺠﺘ ِﻬ ٍﺪ ﻣﺼِﻴ ﺲ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﻭ ﻣ ﻦ ﻳﻘﹸﻮ ﹸﻝِ:ﺇ ﱠﻥ ﹸﻛ ﱠﻞ ﻣ ﺤ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﻧ ﹾﻔ ِ ِﻟ
ﺖ ،ﹶﻛﻤﺎ ﻑ ﻣﺎ ﺣ ﹶﻜ ﻤ ﺨﻠﹶﺎ ٍ ﻚ ﻟﹶﺎ ﺗ ﹾﺄ ﻣﻦ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰ ﹶﻝ ﻋﻠﹶﻰ ﻭ ﺣ ٍﻲ ِﺑ ِ ﺐ ﺣ ﹾﻜ ﻢ ﺍﻟﱠﻠ ِﻪ ﻓِﻴ ِﻬ ﻢ.ﹶﺃﻧ
ﺗ ﺪﺭِﻱ ﹶﺃﺗﺼِﻴ
ﺤﻜِﻴ ِﻢ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﻣﻌﺎ ٍﺫ ﻓِﻲ ﺑﻨِﻲ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ”:ﹶﻟ ﹶﻘ ﺪ ﺚ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ِﻣ ﻦ ﺗ ﻗﹶﺎ ﹶﻝ - -ﻓِﻲ ﺣﺪِﻳ ِ
ﺠﺘ ِﻬ ٍﺪﻒ ﺑ ﻌ ﺪ ﺍﻟﻨِﺒ ﻲ ،- -ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﹸﻛ ﱡﻞ ﻣ ﺤ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﻭ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﻣﻨﺘ ٍ ﺖ ﹶﻟ ﻬ ﻢ ِﺑ
ﺣ ﹶﻜ ﻤ
٣١١
ﺴﻨ ِﺔ "
ﺾ ﹶﺃ ﻫ ِﻞ ﺍﻟ
ﺐ ﺍﹾﻟ ﻤ ﻌﺘ ِﺰﹶﻟ ِﺔ ﻭﺑ ﻌ ِ
ﻣﺼِﻴﺒﺎ ﺍﻫـ .ﻭ ﻫ ﻮ ﻣ ﹾﺬ ﻫ
ﻭﻗﺪ ﻋﻠﻞ ﺍﻟﻨﱯ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻷﻣﺮﻳﻦ،ﻓﻌﻠﻞ ﻴﻪ ﻋﻦ ﺇﻧﺰﺍﳍﻢ ﻋﻠﻰ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﺭﺳﻮﻟﻪ
ﷲ ﻭ ِﺫ ﻣ ﹶﺔ
ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﹶﺔ ﺍ ِ
ﺻﺤﺎِﺑ ﹸﻜ ﻢ ﹶﺃ ﻫ ﻮ ﹸﻥ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ
ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﹶﺃ
ﺑﻘﻮﻟﻪ):ﹶﻓِﺈﻧ ﹸﻜﻢ ﹶﺃ ﹾﻥ ﺗ
ﺭﺳﻮِﻟ ِﻪ(.
ﻭﻣﻌﲎ ﺇﺧﻔﺎﺭ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﺭﺳﻮﻟﻪ ﻧﻘﺾ ﻋﻬﺪﳘﺎ،ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﺎﻫﺪﻳﻦ ﻗﺪ ﻳﻀﻄﺮﻭﻥ
ﻟﻨﻘﺾ ﺍﻟﻌﻬﺪ ﻷﻱ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ،ﻛﺄﻥ ﻳﺮﻭﺍ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻳﻌﺪﻭﻥ ﺍﻟﻌﺪﺓ ﻟﺸﻦ ﻫﺠﻮﻡ
ﻼ -ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﳍﻢ ﺍﳊﻖ ﺃﻥ ﻳﺒﺎﺩﺭﻭﻫﻢ ﺑﺎﻟﻀﺮﺑﺔ ﺍﻟﱵ ﺗﻘﻀﻲ ﻋﻠﻰ ﻋﻠﻴﻬﻢ -ﻣﺜ ﹰ
ﻗﻮﻢ،ﺇﻣﺎ ﺑﺪﻭﻥ ﺇﻧﺬﺍﺭ ﺇﺫﺍ ﻋﻠﻤﻮﺍ -ﺃﻱ ﺍﳌﺴﻠﻤﻮﻥ -ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻣﺼﺮﻭﻥ ﻋﻠﻰ ﻗﺘﺎﳍﻢ،ﻭﺇﻣﺎ
ﺑﺈﻧﺬﺍﺭﻫﻢ ﻭﻧﺒﺬ ﺍﻟﻌﻬﺪ ﺇﻟﻴﻬﻢ،ﺇﺫﺍ ﻇﻬﺮﺕ ﳍﻢ ﻋﻼﻣﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﻋﺰﻡ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ
ﺕ ِﻣﻨ ﻬ ﻢ ﹸﺛ ﻢ ﻳﻨ ﹸﻘﻀﻮ ﹶﻥ ﻋ ﻬ ﺪ ﻫ ﻢ ﻓِﻲ ﹸﻛ ﱢﻞ ﻣ ﺮ ٍﺓ ﻭ ﻫ ﻢ ﻟﹶﺎ ﻗﺘﺎﳍﻢ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ}:ﺍﱠﻟﺬِﻳ ﻦ ﻋﺎ ﻫ ﺪ
ﺸ ﺮ ﺩ ِﺑ ِﻬ ﻢ ﻣ ﻦ ﺧ ﹾﻠ ﹶﻔ ﻬ ﻢ ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﻳ ﱠﺬ ﱠﻛﺮﻭ ﹶﻥ ) (٥٧ﻭِﺇﻣﺎ
ﺏ ﹶﻓ
ﺤ ﺮ ِﻳﺘﻘﹸﻮ ﹶﻥ ) (٥٦ﹶﻓِﺈﻣﺎ ﺗﹾﺜ ﹶﻘ ﹶﻔﻨ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ
ﲔ ){(٥٨ ﺐ ﺍﹾﻟﺨﺎِﺋِﻨ
ﺤ
ﺗﺨﺎﹶﻓ ﻦ ِﻣ ﻦ ﹶﻗ ﻮ ٍﻡ ِﺧﻴﺎﻧ ﹰﺔ ﻓﹶﺎﻧِﺒ ﹾﺬ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻋﻠﹶﻰ ﺳﻮﺍ ٍﺀ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
]ﺍﻷﻧﻔﺎﻝ.[٥٨ - ٥٦:
- ٣١١ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ ) (٢٥٢٩ /٦ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(٣٩ /١٢
١٦٦
ﺏ
ﺍﻟﺬِﻳ ﻦ ﹸﻛﱠﻠﻤﺎ ﻋﺎ ﻫﺪﻭﺍ ﻋﻬﺪﹰﺍ ﻧ ﹶﻘﻀﻮ ﻩ ،ﻭ ﹸﻛﱠﻠﻤﺎ ﹶﺃ ﱠﻛﺪﻭﺍ ﺑِﺎ َﻷﻳﻤﺎ ِﻥ ﻧ ﹶﻜﺜﹸﻮ ﻩ ،ﻭ ﻫ ﻢ ﹶﻻ ﻳﺨﺎﻓﹸﻮ ﹶﻥ ِﻋﻘﹶﺎ
ﺕﺏ ،ﻭ ﹶﻇ ِﻔ ﺮ
ﳊ ﺮ ِﷲ ﻋﻠﹶﻰ ﺷﻲ ٍﺀ ِﻣ ﻦ ﺍﻵﺛﹶﺎ ِﻡ ﺍ ﺭﺗ ﹶﻜﺒﻮ ﻩ.ﹶﻓِﺈﺫﹶﺍ ﻣﺎ ﹶﻟﻘِﻴﺘﻬﻢ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﻓِﻲ ﺍ ﹶ ﺍِ
ﺸ ﺮ ﺩ ِﺑ ِﻬ ﻢ ﻣ ﻦ ﻑ ِﺳﻮﺍ ﻫ ﻢ ِﻣ ﻦ ﺍ َﻷ ﻋﺪﺍ ِﺀ }ﹶﻓ ﻼِ،ﻟﻴﺨﺎ ﺨ ﻦ ﻓِﻴ ِﻬ ﻢ ﹶﻗﺘ ﹰ ِﺑ ِﻬ ﻢ،ﹶﻓﻨ ﱢﻜ ﹾﻞ ِﺑ ِﻬ ﻢ ،ﻭﹶﺃﹾﺛ ِ
ﺧ ﹾﻠ ﹶﻔ ﻬ ﻢ{،ﻭﻟﻴﻜﹸﻮﻧﻮﺍ ِﻋﺒ ﺮ ﹰﺓ ِﻟ ﻐﻴ ِﺮ ِﻫ ﻢ،ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﻳﺤﺎ ِﺫﺭﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﻳﻨ ﹸﻜﺜﹸﻮﺍ ﹶﺃﻳﻤﺎﻧ ﻬ ﻢ ،ﻭﻳﺨﻮﻧﻮﺍ
ﺖ ِﻣ ﻦ ﹶﻗ ﻮ ٍﻡ ﻋﺎ ﻫ ﺪﺗ ﻬ ﻢِ ،ﺧﻴﺎﻧ ﹰﺔ ﻭﻧﻘﹾﻀﹰﺎ ِﻟ ﹾﻠ ﻌ ﻬ ِﺪ ﺍﻟﺬِﻱ ﻚ .ﻭِﺇﺫﹶﺍ ِﺧ ﹾﻔ ﺤ ﱠﻞ ِﺑ ِﻬ ﻢ ِﻣﹾﺜ ﹸﻞ ﹶﺫِﻟ ﻋﻬﻮ ﺩ ﻫ ﻢ ،ﹶﻓﻴ ِ
ﺖ ﻋ ﻬ ﺪ ﻫ ﻢ ﺣﺘﻰ ﻳ ﻌﹶﻠﻤﻮﺍ ﹶﺃ ﱠﻥ ﹶﻻ ﻋ ﻬ ﺪ ﻀ ﻚ ﻧ ﹶﻘ ﻚ ﻭﺑﻴﻨ ﻬ ﻢ،ﻓﹶﺎﻧِﺒ ﹾﺬ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻋ ﻬ ﺪ ﻫ ﻢ ،ﻭﹶﺃ ﻋِﻠ ﻤ ﻬ ﻢ ِﺑﹶﺄﻧ ﺑﻴﻨ
ﷲ
ﺨﻔﹶﺎ ٍﺀ.ﻭﺍ ُ
ﻉ ﻭ ﹶﻻ ﺍ ﺳِﺘ ﻚ ِﺑﺪﻭ ِﻥ ِﺧﺪﺍ ٍ ﺖ ﻭِﺇﻳﺎ ﻫ ﻢ ﻓِﻲ ﹶﺫِﻟ ﺴﺘﻮِﻱ ﹶﺃﻧ ﺴﻮﺍ ِﺀ،ﹶﻓﺘ ﻚ ﻭﺑﻴﻨ ﻬ ﻢ ﻋﻠﹶﻰ ﺍﻟ ﺑﻴﻨ
٣١٢
ﳋﻴﺎﻧ ﹸﺔ ﻣ ﻮ ﺟ ﻬ ﹰﺔ ِﻟ ﹾﻠ ﹸﻜﻔﱠﺎ ِﺭ.
ﺖﺍ ِ ﲔ ،ﺣﺘﻰ ﻭﹶﻟ ﻮ ﻛﹶﺎﻧ ِ ﺐ ﺍﳋﹶﺎِﺋِﻨ ﺤ ﹶﻻ ﻳ ِ
ﻭﻋﻨﺪﺋﺬ ﻳﻜﻮﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺪ ﻧﻘﻀﻮﺍ ﻋﻬﺪﻫﻢ ﺷﺮﻋﹰﺎ،ﻭﻗﺪ ﻳﻘﻊ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ﻣﻦ ﺑﻌﺾ
ﺍﺎﻫﺪﻳﻦ ﺍﳌﺴﻠﻤﲔ،ﺇﻣﺎ ﺧﻄﺄ،ﻭﺇﻣﺎ ﻋﻤﺪﹰﺍ ﻟﺴﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ،ﻭﺍﻷﺻﻞ ﻋﺪﻡ ﺟﻮﺍﺯ
ﺫﻟﻚ،ﻓﻴﻜﻮﻥ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ﻫﺬﺍ ﻧﻘﻀﹰﺎ ﻟﻌﻬﺪ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻔﺴﻬﻢ ﻭﻟﻴﺲ ﻧﻘﻀﹰﺎ ﻟﻌﻬﺪ ﺍﷲ
ﻭﺭﺳﻮﻟﻪ.
ﻼ،ﻭﻗﺪ ﻻ ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ،ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﻳﺼﻴﺒﻮﺍ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻌ ﹰ
ﻳﺼﻴﺒﻮﻥ ﺫﻟﻚ،ﻭﺍﺘﻬﺪ ﻗﺪ ﻳﺼﻴﺐ ﻭﻗﺪ ﳜﻄﺊ،ﻭﻟﻠﻤﺼﻴﺐ ﺃﺟﺮﺍﻥ ﻭﻟﻠﻤﺨﻄﺊ ﺃﺟﺮ
ﺹ،ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻳﻘﹸﻮ ﹸﻝِ»:ﺇﺫﹶﺍ
ﻭﺍﺣﺪ،ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋ ﻦ ﻋ ﻤﺮِﻭ ﺑ ِﻦ ﺍﻟﻌﺎ ِ
ﺏ ﹶﻓﹶﻠ ﻪ ﹶﺃ ﺟﺮﺍ ِﻥ ،ﻭِﺇﺫﹶﺍ ﺣ ﹶﻜ ﻢ ﻓﹶﺎ ﺟﺘ ﻬ ﺪ ﹸﺛ ﻢ ﹶﺃ ﺧ ﹶﻄﹶﺄ ﹶﻓﹶﻠ ﻪ ﹶﺃ ﺟ ﺮ«.٣١٣
ﺣ ﹶﻜ ﻢ ﺍﳊﹶﺎ ِﻛ ﻢ ﻓﹶﺎ ﺟﺘ ﻬ ﺪ ﹸﺛ ﻢ ﹶﺃﺻﺎ
- ٣١٢ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،١٢١٧:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
- ٣١٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٧٣٥٢)(١٠٨ /٩ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧١٦) - ١٥(١٣٤٢ /٣
] ﺵ )ﺣﻜﻢ( ﺃﺭﺍﺩ ﺃﻥ ﳛﻜﻢ) .ﻓﺎﺟﺘﻬﺪ( ﺑﺬﻝ ﺟﻬﺪﻩ ﻟﺘﻌﺮﻑ ﺍﳊﻖ) .ﺃﺻﺎﺏ( ﻭﺍﻓﻖ ﻭﺍﻗﻊ ﺍﻷﻣﺮ ﰲ ﺣﻜﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ )ﺇﺫﺍ
ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﻓﺎﺟﺘﻬﺪ( ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺣﺎﻛﻢ ﻋﺎﱂ ﺃﻫﻞ ﻟﻠﺤﻜﻢ ﻓﺈﻥ ﺃﺻﺎﺏ ﻓﻠﻪ
ﺃﺟﺮﺍﻥ ﺃﺟﺮ ﺑﺎﺟﺘﻬﺎﺩﻩ ﻭﺃﺟﺮ ﺑﺈﺻﺎﺑﺘﻪ ﻭﺇﻥ ﺃﺧﻄﺄ ﻓﻠﻪ ﺃﺟﺮ ﺍﺟﺘﻬﺎﺩﻩ ﻭﰲ ﺍﳊﺪﻳﺚ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﳊﺎﻛﻢ ﻓﺎﺟﺘﻬﺪ
ﻗﺎﻟﻮﺍ ﻓﺄﻣﺎ ﻣﻦ ﻟﻴﺲ ﺑﺄﻫﻞ ﻟﻠﺤﻜﻢ ﻓﻼ ﳛﻞ ﻟﻪ ﺍﳊﻜﻢ ﻓﺈﻥ ﺣﻜﻢ ﻓﻼ ﺃﺟﺮ ﻟﻪ ﺑﻞ ﻫﻮ ﺇﰒ ﻭﻻ ﻳﻨﻔﺬ ﺣﻜﻤﻪ ﺳﻮﺍﺀ ﻭﺍﻓﻖ ﺍﳊﻖ ﺃﻡ
ﻻ ﻷﻥ ﺇﺻﺎﺑﺘﻪ ﺍﺗﻔﺎﻗﻴﺔ ﻟﻴﺴﺖ ﺻﺎﺩﺭﺓ ﻋﻦ ﺃﺻﻞ ﺷﺮﻋﻲ ﻓﻬﻮ ﻋﺎﺹ ﰲ ﲨﻴﻊ ﺃﺣﻜﺎﻣﻪ ﺳﻮﺍﺀ ﻭﺍﻓﻖ ﺍﻟﺼﻮﺍﺏ ﺃﻡ ﻻ ﻭﻫﻲ
ﻣﺮﺩﻭﺩﺓ ﻛﻠﻬﺎ ﻭﻻ ﻳﻌﺬﺭ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ[
ﻒ ﻋﻠﹶﻰ
) ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ( ﺑِﺎﹾﻟﻮﺍ ِﻭ ) ﻭﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎﻟﹶﺎ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ:- -ﺇﺫﹶﺍ ﺣ ﹶﻜ ﻢ ﺍﹾﻟﺤﺎ ِﻛ ﻢ ﻓﹶﺎ ﺟﺘ ﻬ ﺪ( ﻋ ﹶﻄ
ﻱ :ﻭﹶﻗ ﻊ ﺍ ﺟِﺘﻬﺎ ﺩ ﻩ ﻣﻮﺍِﻓﻘﹰﺎ
ﺤ ٍﺔ ﺑِﺎﹾﻟﻮﺍ ِﻭ ؛ ﹶﺃ
ﺻﺤِﻴ ﺨ ٍﺔ ﺴ ﻒ ﻋﻠﹶﻰ )ﻓﹶﺎ ﺟﺘ ﻬ ﺪ( ﻭﻓِﻲ ﻧ ﺏ( ﻋ ﹾﻄ ﺤ ﹾﻜ ﻢ )ﹶﻓﹶﺄﺻﺎ ﻁ ﻋﻠﹶﻰ ﺗ ﹾﺄﻭِﻳ ِﻞ:ﹶﺃﺭﺍ ﺩ ﺍﹾﻟ
ﺸ ﺮ ِﺍﻟ
ﻁ ) ﻭِﺇﺫﹶﺍ ﺣ ﹶﻜ ﻢ ﻓﹶﺎ ﺟﺘ ﻬ ﺪ ﹶﻓﹶﺄ ﺧ ﹶﻄﹶﺄ( ﻭﻓِﻲ ﺸ ﺮ ِ
ﺠ ﻤﹶﻠ ﹸﺔ ﺟﺰﺍ ُﺀ ﺍﻟ
ﻱ ﹶﺃ ﺟ ﺮ ﺍﻟِﺎ ﺟِﺘﻬﺎ ِﺩ ﻭﹶﺃ ﺟ ﺮ ﺍﹾﻟِﺈﺻﺎﺑ ِﺔ ﻭﺍﹾﻟ
ﺤ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ )ﹶﻓﹶﻠ ﻪ ﹶﺃ ﺟﺮﺍ ِﻥ( ؛ ﹶﺃ ِﻟ
١٦٧
ﻭﻣﺎ ﺩﺍﻡ ﺍﳌﺴﻠﻢ ﻣﻌﺮﺿﹰﺎ ﻟﻠﺨﻄﺄ ﰲ ﺣﻜﻢ ﺍﷲ،ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﱰﻝ ﺃﻋﺪﺍﺀﻩ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ.
ﻭﻟﻘﺪ ﺳﻦ ﺭﺳﻮﻝ ﺍﷲ ﻷﻣﺘﻪ ﺳﻨﺔ ﺍﳊﻴﻄﺔ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳋﻄﺄ ﺃﻭ ﺍﳊﻜﻢ ﰲ
ﺷﻲﺀ ﻗﺪ ﻳﻜﻮﻥ -ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﺮ ﺻﻮﺍﺑﹰﺎ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺧﻄﺄ -ﰒ ﻳﻨﺴﺐ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ،ﻓﻨﺒﻪ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻋﻠﻰ ﺃﻧﻪ ﳛﻜﻢ ﺑﺎﻟﻈﺎﻫﺮ ﻟﻪ ﻣﻦ ﺍﻷﻣﺮ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻮﺍﻗﻊ ﳐﺎﻟﻔﹰﺎ
ﻟﺬﻟﻚ ﺍﻟﻈﺎﻫﺮ،ﻟﻌﺪﻡ ﻋﻠﻤﻪ ﺑﻪ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺈﻥ ﺣﻜﻤﻪ ﻻ ﳛﻞ ﺣﺮﺍﻣﹰﺎ ﻭﻻ
ﺏ،ﻗﹶﺎ ﹶﻝ:ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﻋ ﺮ ﻭ ﹸﺓ ﺑ ﻦ ﳛﺮﻡ ﺣﻼ ﹰﻻ،ﻭﻋﻠﻰ ﻣﻦ ﻏﺶ ﺃﻥ ﻳﺘﺤﻤﻞ ﺍﻹﰒ ﹶﻓ ِﻌﻦ ﺍﺑ ِﻦ ِﺷﻬﺎ ٍ
ﺝ ﺍﻟﻨِﺒ ﻲ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ،ﺯ ﻭ ﺖ ﹸﺃ ﻡ ﺳﹶﻠ ﻤ ﹶﺔ،ﹶﺃ ﺧﺒ ﺮﺗ ﻪ ﹶﺃ ﱠﻥ ﹸﺃ ﻣﻬﺎ ﹸﺃ ﻡ ﺳﹶﻠ ﻤ ﹶﺔ ﺭ ِ
ﺐ ِﺑﻨ
ﺍﻟ ﺰﺑﻴ ِﺮ،ﹶﺃ ﱠﻥ ﺯﻳﻨ
ﺝ ِﺇﹶﻟﻴ ِﻬ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝِ»:ﺇﻧﻤﺎ ﹶﺃﻧﺎ
ﺨ ﺮ
ﺠ ﺮِﺗ ِﻪ ،ﹶﻓ
ﺏ ﺣ ﹶﺃ ﺧﺒ ﺮﺗﻬﺎ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ :ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﺧﺼﻮ ﻣ ﹰﺔ ِﺑﺒﺎ ِ
ﺐ ﹶﺃﻧ ﻪﺴ ﺾ،ﹶﻓﹶﺄ ﺣ ِ ﻀ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﺃﺑﹶﻠ ﹶﻎ ِﻣ ﻦ ﺑ ﻌ ٍ ﺼ ﻢ،ﹶﻓﹶﻠ ﻌ ﱠﻞ ﺑ ﻌ
ﳋ ﺸ ﺮ ،ﻭِﺇﻧ ﻪ ﻳ ﹾﺄﺗِﻴﻨِﻲ ﺍ ﹶ ﺑ
ﺴِﻠ ٍﻢ ،ﹶﻓِﺈﻧﻤﺎ ِﻫ ﻲ ِﻗ ﹾﻄ ﻌ ﹲﺔ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ،ﹶﻓ ﹾﻠﻴ ﹾﺄ ﺧ ﹾﺬﻫﺎ ﹶﺃ ﻭ
ﺤ ﻖ ﻣ
ﺖ ﹶﻟ ﻪ ِﺑ
ﻀﻴ
ﻚ ،ﹶﻓ ﻤ ﻦ ﹶﻗ
ﻀ ﻲ ﹶﻟ ﻪ ِﺑ ﹶﺬِﻟ
ﻕ،ﹶﻓﹶﺄ ﹾﻗ ِ
ﺻ ﺪ
ﹶﻓ ﹾﻠﻴﺘ ﺮ ﹾﻛﻬﺎ«.٣١٤
ﺤ ﻖ ؛ ِﻟﹶﺄ ﱠﻥ ﺍ ﺟِﺘﻬﺎ ﺩ ﻩ ِﻋﺒﺎ ﺩ ﹲﺓ ؛
ﺐ ﺍﹾﻟ
ﺨ ِﻄ ﹸﺊ ﻋﻠﹶﻰ ﺍ ﺟِﺘﻬﺎ ِﺩ ِﻩ ﻓِﻲ ﹶﻃﹶﻠ ِ
ﺨﻄﱠﺎِﺑ ﻲِ:ﺇﻧﻤﺎ ﻳ ﺆ ﺟ ﺮ ﺍﹾﻟ ﻤ
ﺨ ٍﺔ ﻭﹶﺃ ﺧ ﹶﻄﹶﺄ )ﹶﻓﹶﻠ ﻪ ﹶﺃ ﺟ ﺮ ﻭﺍ ِﺣ ﺪ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﺴﻧ
ﺿ ﻊ ﻋﻨ ﻪ ﺍﹾﻟِﺈﹾﺛ ﻢ ﹶﻓ ﹶﻘﻂﹾ ،ﻭ ﻫﺬﹶﺍ ﻓِﻴ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﺟﺎ ِﻣﻌﺎ ﻟِﺂﹶﻟ ِﺔ ﺍﻟِﺎ ﺟِﺘﻬﺎﺩِ،ﻋﺎ ِﺭﻓﹰﺎ ﺑِﺎﹾﻟﹸﺄﺻﻮﻝِ،ﻋﺎِﻟﻤﺎ ِﺑ ﻮﺟﻮ ِﻩ ﺨ ﹶﻄﺄِ،ﺑ ﹾﻞ ﻳﻮ ﻭﻟﹶﺎ ﻳ ﺆ ﺟ ﺮ ﻋﻠﹶﻰ ﺍﹾﻟ
ﻑ ﻋﹶﻠ ﻴ ِﻪ ﺍﹾﻟ ِﻮ ﺯ ﺭ ﻭﻳ ﺪ ﱡﻝ ﻋﹶﻠﻴ ِﻪ ﹶﻗ ﻮﹸﻟ ﻪ ﻋﹶﻠﻴ ِﻪ
ﺨ ﹶﻄِﺄ ﺑ ﹾﻞ ﻳﺨﺎ
ﻒ ﻭﻟﹶﺎ ﻳ ﻌ ﹶﺬ ﺭ ﺑِﺎﹾﻟ
ﺤﻠﹰﺎ ِﻟﻠﹾﺎ ﺟِﺘﻬﺎ ِﺩ ﹶﻓ ﻬ ﻮ ﻣﺘ ﹶﻜﱢﻠ
ﺍﹾﻟ ِﻘﻴﺎﺱِ،ﹶﻓﹶﺄﻣﺎ ﻣ ﻦ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻣ
ﺠﻨ ِﺔ ﻭﺍﹾﺛﻨﺎ ِﻥ ﻓِﻲ ﺍﻟﻨﺎ ِﺭ« “ ﺴﻠﹶﺎ ﻡ»”:ﺍﹾﻟ ﹸﻘﻀﺎ ﹸﺓ ﹶﺛﻠﹶﺎﹶﺛ ﹲﺔ ﻭﺍ ِﺣ ﺪ ﻓِﻲ ﺍﹾﻟ ﺼﹶﻠﺎ ﹸﺓ ﻭﺍﻟ
ﺍﻟ
ﺕ ﺍﹾﻟﹶﺄ ﺣﻜﹶﺎ ِﻡ ﺍﱠﻟﺘِﻲ ﻟﹶﺎ
ﺸﺮِﻳ ﻌ ِﺔ ﻭﹸﺃ ﻣﻬﺎ ِ
ﺨﺘِﻠ ﹶﻔ ِﺔ ﺩﻭ ﹶﻥ ﺍﹾﻟﹸﺄﺻﻮ ِﻝ ؛ ﺍﱠﻟﺘِﻲ ِﻫ ﻲ ﹶﺃ ﺭﻛﹶﺎ ﹸﻥ ﺍﻟ
ﺤﺘﻤِﹶﻠ ِﺔ ِﻟ ﹾﻠ ﻮﺟﻮ ِﻩ ﺍﹾﻟ ﻤ
ﻉ ﺍﹾﻟ ﻤ
ﻭ ﻫﺬﹶﺍ ِﺇﻧﻤﺎ ﻫ ﻮ ﻓِﻲ ﺍﹾﻟ ﹸﻔﺮﻭ ِ
ﻚﺨ ﹶﻄﺄِ ،ﻭﻛﹶﺎ ﹶﻥ ﺣ ﹾﻜ ﻤ ﻪ ﻓِﻲ ﹶﺫِﻟ ﺤﺘ ِﻤ ﹸﻞ ﺍﹾﻟ ﻮﺟﻮ ﻩ ﻭﻟﹶﺎ ﻣ ﺪ ﺧ ﹶﻞ ﻓِﻴﻬﺎ ﻟِﻠﺘ ﹾﺄﻭِﻳ ِﻞ ؛ ﹶﻓِﺈ ﱠﻥ ﻣ ﻦ ﹶﺃ ﺧ ﹶﻄ ﹶﺄ ﻓِﻴﻬﺎ ﻛﹶﺎ ﹶﻥ ﹶﻏﻴ ﺮ ﻣ ﻌﺬﹸﻭ ٍﺭ ﻓِﻲ ﺍﹾﻟ ﺗ
ﺤ ﹾﻜ ﻢ ﺍﱠﻟﺬِﻱ ِﻋﻨ ﺪ ﺐ ﻭﺍ ِﺣﺪ ،ﻭ ﻫ ﻮ ﻣ ﻦ ﻭﺍﹶﻓ ﻖ ﺍﹾﻟ ﺐ ؛ ﹶﺃ ِﻡ ﺍﹾﻟ ﻤﺼِﻴ ﺠﺘ ِﻬ ٍﺪ ﻣﺼِﻴ ﻱ:ﺍ ﺧﺘﹶﻠﻔﹸﻮﺍ ﻓِﻲ ﹶﺃ ﱠﻥ ﹸﻛ ﱠﻞ ﻣ ﻣ ﺮﺩﻭﺩﺍ،ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺨ ِﻄﺌﹰﺎ ؛ ﻭ ﻫ ﻮﺴ ﻢ ﻣ ﺻﺤﺎِﺑ ِﻪ ﺍﻟﺜﱠﺎﻧِﻲ ؛ ِﻟﹶﺄﻧ ﻪ ﺳ ﻤ ﻲ ﻣﺨِ ﻄﺌﹰﺎ ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻣﺼِﻴﺒﺎ ﹶﻟ ﻢ ﻳ ﺻ ﹸﻞ ِﻋﻨ ﺪ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻭﹶﺃ ﺨ ِﻄﺊﹲ،ﻭﺍﹾﻟﹶﺄ ﺍﻟﱠﻠﻪِ،ﻭﺍﻟﹾﺂ ﺧ ﺮ ﻣ
ﺨ ِﻄ ِﺊ ﺐ ِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ﻭ ِﻝ ﻗﹶﺎ ﹶﻝ:ﹶﻗ ﺪ ﺟ ِﻌ ﹶﻞ ِﻟ ﹾﻠ ﻤ ﻍ ﻓِﻴﻪِ ﺍﻟِﺎ ﺟِﺘﻬﺎﺩ ،ﻭ ﻣ ﻦ ﹶﺫ ﻫ ﺴ ﻮ ﹸ
ﺤﻤﻮ ﹲﻝ ﻋﻠﹶﻰ ﻣ ﻦ ﹶﺃ ﺧ ﹶﻄﹶﺄ ﺍﻟﻨﺺ،ﹶﺃ ِﻭ ﺍ ﺟﺘ ﻬ ﺪ ﻓِﻴﻤﺎ ﻟﹶﺎ ﻳ ﻣ
ﺤ ﹾﻜﻢ ،ﻭﻟﹶﺎ ﻳﻨ ﹸﻔ ﹸﺬ ﺤ ﱡﻞ ﹶﻟ ﻪ ﺍﹾﻟ
ﺲ ِﺑﹶﺄ ﻫ ِﻞ ﺣ ﹾﻜ ٍﻢ ؛ ﹶﻓﻠﹶﺎ ﻳ ِ
ﹶﺃ ﺟﺮ ،ﻭﹶﻟ ﻮﻟﹶﺎ ِﺇﺻﺎﺑﺘ ﻪ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻪ ﹶﺃ ﺟﺮ ،ﻭ ﻫﺬﹶﺍ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﻫﻠﹰﺎ ِﻟﻠﹾﺎ ﺟِﺘﻬﺎﺩِ ،ﻭﹶﺃﻣﺎ ﻣ ﻦ ﹶﻟﻴ
ﺐ ﹶﺃﺑِﻲ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﻓِﻴﻤﺎ ﻟﹶﺎ ﻳﻮ ﺟ ﺪ ﺹ ﻓِﻲ ﺟﻤِﻴ ِﻊ ﹶﺃ ﺣﻜﹶﺎ ِﻣ ِﻪ ﺍﻫـ .ﻭ ﻣ ﹾﺬ ﻫ ﺤ ﹾﻜ ﻢ ﹶﺃ ﻡ ﻟﹶﺎ ؛ ِﻟﹶﺄ ﱠﻥ ِﺇﺻﺎﺑﺘ ﻪ ﺍﺗﻔﹶﺎِﻗﻴﺔﹲ،ﹶﻓ ﻬ ﻮ ﻋﺎ ٍ
ﺳﻮﺍ ٌﺀ ﻭﺍﹶﻓ ﻖ ﺍﹾﻟ
ﺐ ﻭِﺇ ﹾﻥ
ﺤﺮﻱ ﺍﹾﻟ ِﻘﺒﹶﻠ ﹶﺔ ﹶﻓِﺈﻧ ﻪ ﻣﺼِﻴ
ﺱ ؛ ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﹶﻛ ﻤﺘ
ﻉ ؛ ﹶﻓﻠﹶﺎ ِﺇ ﻣﻜﹶﺎ ﹶﻥ ﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﹾﻟ ِﻘﻴﺎ
ﺴﻨ ِﺔ ﻭﺍﹾﻟِﺈ ﺟﻤﺎ ِﺏ ﻭﺍﻟ ﺹ ِﻣ ﻦ ﺍﹾﻟ ِﻜﺘﺎ ِ ﺑﻴﺎﻧ ﻪ ﻓِﻲ ﺍﻟﻨﺼﻮ ِ
ﹶﺃ ﺧ ﹶﻄﹶﺄ "ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٤٢٦ /٦
- ٣١٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٤٥٨)(١٣١ /٣ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧١٣) - ٥(١٣٣٧ /٣
] ﺵ )ﺑﺸﺮ( ﻻ ﺃﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻭﺑﻮﺍﻃﻦ ﺍﻷﻣﻮﺭ ﺇﻻ ﻣﺎ ﺃﻃﻠﻌﲏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﻳﻄﺮﺃ ﻋﻠﻲ ﻣﺎ ﻳﻄﺮﺃ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻣﻦ ﺃﻋﺮﺍﺽ ﻻ
ﲣﻞ ﰲ ﻛﻮﱐ ﺭﺳﻮﻻ ﻛﺎﻟﻐﻀﺐ ﻭﺍﻟﺘﺄﺛﺮ ﺑﻈﺎﻫﺮ ﺍﻟﻜﻼﻡ) .ﺍﳋﺼﻢ( ﺍﳌﺘﺨﺎﺻﻤﻮﻥ) .ﺃﺑﻠﻎ( ﺃﻓﺼﺢ ﺑﺒﻴﺎﻥ ﺣﺠﺘﻪ) .ﺑﺬﻟﻚ( ﲟﺎ
ﻇﻬﺮ ﱄ ﻣﻦ ﺍﳊﺠﺔ) .ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺭ( ﺃﻱ ﻓﻬﻲ ﺣﺮﺍﻡ ﻣﺂﻝ ﺁﺧﺬﻩ ﺇﱃ ﺍﻟﻨﺎﺭ[
١٦٨
ﻭﺇﻥ ﺃﻋﺪﺍﺀ ﺍﷲ ﻟﻴﺤﺎﻭﻟﻮﻥ ﺃﻥ ﳚﺪﻭﺍ ﺃﻱ ﻋﻴﺐ ﰲ ﺗﺼﺮﻑ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻨﺴﺒﻮﻩ ﺇﱃ ﺍﻹﺳﻼﻡ
ﻧﻔﺴﻪ،ﻟﺬﻟﻚ ﳚﺐ ﺍﻻﺣﺘﻴﺎﻁ ﻭﻋﺪﻡ ﺇﻧﺰﺍﻝ ﺍﻟﻜﻔﺎﺭ ﺍﶈﺎﺭﺑﲔ ﻋﻠﻰ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﺭﺳﻮﻟﻪ،ﺃﻭ
ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ﻭﺣﻜﻢ ﺭﺳﻮﻟﻪ .
ﻭﻗﺪ ﻃﺒﻖ ﺫﻟﻚ ﰲ ﺣﻴﺎﺗﻪ ﻓﺄﻧﺰﻝ ﺑﲏ ﻗﺮﻳﻈﺔ ﻋﻠﻰ ﺣﻜﻢ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ،ﻛﻤﺎ ﻭﺭﺩ ﻋ ﻦ ﹶﺃﺑِﻲ
ﺖ ﺑﻨﻮ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺳ ﻌ ٍﺪ ﻫ ﻮ ﺍﺑ ﻦ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻧ ﺰﹶﻟ ﻱ ﺭ ِ ﳋ ﺪ ِﺭ ﺳﻌِﻴ ٍﺪ ﺍ ﹸ
ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭﻛﹶﺎ ﹶﻥ ﹶﻗﺮِﻳﺒﺎ ِﻣﻨ ﻪ،ﹶﻓﺠﺎ َﺀ ﻋﻠﹶﻰ ِﺣﻤﺎ ٍﺭ ،ﹶﻓﹶﻠﻤﺎ ﺩﻧﺎ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻣﻌﺎ ٍﺫ،ﺑ ﻌ ﹶ
ﺲ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪِ:ﺇ ﱠﻥ ﻫ ﺆ ﹶﻻ ِﺀ ﻧ ﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺠﹶﻠ »:ﻗﹸﻮﻣﻮﺍ ِﺇﻟﹶﻰ ﺳﻴ ِﺪ ﹸﻛ ﻢ« ﹶﻓﺠﺎ َﺀ،ﹶﻓ
ﺖ ﻓِﻴ ِﻬ ﻢ
ﺴﺒﻰ ﺍﻟ ﱡﺬ ﺭﻳ ﹸﺔ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟ ﹶﻘ ﺪ ﺣ ﹶﻜ ﻤ ﻚ،ﻗﹶﺎ ﹶﻝ :ﹶﻓِﺈﻧﻲ ﹶﺃ ﺣ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ ﹾﻘﺘ ﹶﻞ ﺍ ﹸﳌﻘﹶﺎِﺗﹶﻠ ﹸﺔ ،ﻭﹶﺃ ﹾﻥ ﺗ
ﺣ ﹾﻜ ِﻤ
ﻚ«.٣١٥
ﺤ ﹾﻜ ِﻢ ﺍ ﹶﳌِﻠ ِ
ِﺑ
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ:ﺃﻭ ﹰﻻ:ﺍﻟﺘﺤﺬﻳﺮ ﺍﻟﺸﺪﻳﺪ ﻋﻦ ﺍﻟﺪﻋﻮﻯ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﻳﺮﺍﺩ ﻣﻨﻬﺎ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ،ﳌﺎ
ﺗﺆﺩﻱ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺑﺌﺲ ﺍﻟﻘﺮﺍﺭ،ﻭﺃﻥ ﺍﳌﺨﺎﺻﻤﺔ ﰲ ﺍﻟﺒﺎﻃﻞ ﺇﰒ ﻭﻣﻌﺼﻴﺔ،ﻭﻫﻮ ﻣﺎ ﺗﺮﺟﻢ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ .ﺛﺎﻧﻴﹰﺎ:ﺃﻥ ﺍﻟﻨﱯ -
-ﻛﺎﻥ ﳛﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﳊﺠﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺑﻴﻨﺔ ﺃﻭ ﳝﲔ ﺗﺸﺮﻳﻌﹰﺎ ﻟﻠﻘﻀﺎﺓ ﻭﺍﳊﻜﺎﻡ ﰲ ﻛﻞ ﺍﻟﻌﺼﻮﺭ ﻭﺍﻷﺯﻣﺎﻥ،ﻓﺈﻥ ﺃﺳﺎﺱ
ﺍﻟﻘﻀﺎﺀ ﰲ ﺍﻹِﺳﻼﻡ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺃﺻﻮﻝ ﺛﻼﺙ:ﺍﻟﺒﻴﻨﺔ،ﺍﻟﻴﻤﲔ،ﺍﻹِﻗﺮﺍﺭ،ﺃﻱ ﺇﻗﺮﺍﺭ ﺍﻟﺸﺨﺺ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﻋﻠﻴﻪ،ﻭﻫﻮ
ﺳﻴﺪ ﺍﻷﺩﻟﺔ،ﻭﻻ ﳚﻮﺯ ﺍﳊﻜﻢ ﺑﻐﲑﻫﺎ ﺣﱴ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ:ﺇﻥ ﺍﻟﻘﺎﺿﻲ ﻻ ﳛﻜﻢ ﺑﻌﻠﻤﻪ،ﻓﻠﻮ ﻋﻠﻢ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﰲ
ﺍﻟﻘﻀﻴﺔ ﺍﳌﻌﺮﻭﺿﺔ ﻋﻠﻴﻪ ﰲ ﳎﻠﺲ ﺍﻟﻘﻀﺎﺀ ﻻ ﳛﻜﻢ ﺑﻌﻠﻤﻪ،ﻭﺇﳕﺎ ﳛﻴﻞ ﺍﻟﻘﻀﻴﺔ ﺇﱃ ﻗﺎﺽ ﺁﺧﺮ،ﻭﻳﺄﰐ ﺷﺎﻫﺪﹰﺍ ﻓﻴﻬﺎ .ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ
ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﳛﻜﻢ ﲟﺎ ﻳﻈﻬﺮ ﻟﻪ .ﻗﻮﻟﻪ ”:- -ﻓﻠﻌﻞ ﺑﻌﻀﻜﻢ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻠﻎ ﻣﻦ ﺑﻌﺾ ﻓﺄﺣﺴﺐ ﺃﻧﻪ ﺻﺪﻕ ﻓﺄﻗﻀﻲ ﻟﻪ
"،ﻭﺇﳕﺎ ﺣﻜﻢ ﺍﻟﻨﱯ - -ﺑﺬﻟﻚ ﻟﻴﻜﻮﻥ ﺍﳊﻜﻢ ﺑﺎﻟﻈﺎﻫﺮ ﻗﺎﻋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻹِﺳﻼﻡ،ﻷﻥ ﺍﳊﻜﻢ
ﺑﺎﻟﻴﻘﲔ ﻟﻴﺲ ﰲ ﻣﻘﺪﻭﺭ ﺍﻟﺒﺸﺮ،ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﰲ ﺻﺪﻕ ﺃﺣﺪ ﺍﳋﺼﻤﲔ ﻭﻛﺬﺏ ﺍﻵﺧﺮ ﻏﻴﺐ ﻻ ﻳﻌﻠﻤﻪ ﺇ ﹼﻻ ﺍﷲ،ﻓﻼ ﻳﺼﻠﺢ ﺃﻥ
ﻳﻜﻮﻥ ﺃﺳﺎﺳﹰﺎ ﻟﻠﻘﻀﺎﺀ .ﺛﺎﻟﺜﹰﺎ:ﺃﻥ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﻻ ﳛﻞ ﺣﺮﺍﻣﹰﺎ ﻭﻻ ﻳﺒﻴﺢ ﻣﻈﻠﻤﺔ،ﻓﻤﻦ ﺣﻜﻢ ﻟﻪ ﺑﺸﻲﺀ ﻣﻦ ﺣﻖ ﻏﲑﻩ ﻓﺈﻧﻪ ﳛﺮﻡ
ﻋﻠﻴﻪ ﺃﺧﺬﻩ ﻣﺎ ﺩﺍﻡ ﻳﻌﻠﻢ ﺃﻧﻪ ﺣﻖ ﻏﲑﻩ،ﻟﻘﻮﻟﻪ ”:- -ﻓﻤﻦ ﻗﻀﻴﺖ ﻟﻪ ﲝﻖ ﻣﺴﻠﻢ ﻓﺈﳕﺎ ﻫﻲ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺭ “ﻭﺬﺍ ﺃﺧﺬ
ﺍﳉﻤﻬﻮﺭ ﻓﻘﺎﻟﻮﺍ:ﺇﻥ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﻻ ﳛﻠﻞ ﺍﳊﺮﺍﻡ ﻟﻠﻤﺤﻜﻮﻡ ﻟﻪ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻷﻣﻮﺍﻝ ﺃﻭ ﺍﻷﻋﺮﺍﺽ،ﻭﺫﻫﺐ ﺃﺑﻮ
ﻳﻮﺳﻒ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻘﻀﻲ ﺑﻪ ﺍﳊﺎﻛﻢ ﻣﻦ ﲤﻠﻴﻚ ﻣﺎﻝ،ﺃﻭ ﺇﺯﺍﻟﺔ ﻣﻠﻚ،ﺃﻭ ﺇﺛﺒﺎﺕ ﻧﻜﺎﺡ ﺃﻭ
ﻃﻼﻕ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ،ﻓﻬﻮ ﻋﻠﻰ ﻣﺎ ﺣﻜﻢ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺒﺎﻃﻦ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺷﻬﺪ ﺑﻪ ﺍﻟﺸﺎﻫﺪﺍﻥ،ﻛﻤﺎ ﺃﻓﺎﺩﻩ
ﺍﻟﻌﻴﲏ،ﻭﻟﻜﻦ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺣﺠﺔ ﻋﻠﻴﻪ .ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٣٦٧ /٣
- ٣١٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٣٠٤٣)(٦٧ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٦٨) - ٦٤(١٣٨٨ /٣
] ﺵ )ﻧﺰﻟﻮﺍ ﻋﻠﻰ ﺣﻜﻤﻚ( ﺭﺿﻮﺍ ﺃﻥ ﲢﻜﻢ ﻓﻴﻬﻢ) .ﺍﳌﻘﺎﺗﻠﺔ( ﺍﻟﺒﺎﻟﻐﲔ ﺍﻟﺬﻳﻦ ﻣﻦ ﺷﺄﻢ ﺃﻥ ﻳﻘﺎﺗﻠﻮﺍ) .ﺗﺴﱮ ﺍﻟﺬﺭﻳﺔ( ﻳﺆﺧﺬ
ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﺳﺒﻴﺎ ﻓﻴﺠﻌﻠﻮﻥ ﺃﺭﻗﺎﺀ ﻭﻳﻮﺯﻋﻮﻥ ﻋﻠﻰ ﺍﻟﻐﺎﳕﲔ ﺍﳌﺴﻠﻤﲔ) .ﲝﻜﻢ ﺍﳌﻠﻚ( ﺑﺎﳊﻜﻢ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ[
١٦٩
ﺤﻈﹸﻮﺭ ﺇِﺫﺍ ﻛﹶﺎ ﹶﻥ ﺻﺎﺣﺒﻪ
ﻗﹶﺎ ﹶﻝ ﺍﻹِﻣﺎ ﻡ:ﻓِﻴ ِﻪ ﻣﻦ ﺍﻟﹾﻌﻠﻢ ﺃﹶﻥ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻟﺼﺎﺣﺒﻪ:ﻳﺎ ﺳﻴﺪﻱ ﻏ ﲑ ﻣ
ﺧﻴﺮﺍ ﻓﹶﺎﺿﻼ،ﻭﻓِﻴ ِﻪ ﺃﹶﻥ ﻗﻴﺎﻡ ﺍﻟﺮﺟﻞ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﺮﺋﻴﺲ ﺍﹾﻟﻔﹶﺎﺿِﻞ،ﻭﺍﻟﻮﺍﱄ ﺍﹾﻟﻌﺎﺩِﻝ،ﻭﻗﻴﺎﻡ ﺍﳌﺘﻌﻠﻢ
ﺐ ﻏﻴﺮ ﻣ ﹾﻜﺮﻭﻩ،ﻭﻛﺬﻟِﻚ ﳚﻮﺯ ِﺇﻗﹶﺎﻣﺔ ﺍﻹِﻣﺎﻡ ﻭﺍﻟﻮﺍﱄ ﺍﻟ ﺮﺟﺎﻝ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓِﻲ ﻟ ﹾﻠﻌﺎﱂ ﻣﺴﺘﺤ
ﺨﻮﻑ،ﻓﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻤﻐِﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻗﹶﺎﺋِﻤﺎ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻨﺒِﻲ ﻳﻮﻡ
ﺤﺮﺏ،ﻭﻣﻘﺎﻡ ﺍﹾﻟ
ﻣﻮﺿِﻊ ﺍﹾﻟ
ﺴﻴﻒ ،ﻭ ﻋﻠِﻴ ِﻪ ﺍﳌِﻐﻔﺮ ،ﻭﻣﺎ ﺭﻭِﻱ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ»:ﻣ ﻦ ﺳ ﺮ ﻩ ﺃ ﹾﻥ ﻳﺘﻤﺜﹼﻞ ﻟ ﻪ
ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻭ ﻣ ﻌ ﻪ ﺍﻟ
ﺍﻟﺮﺟﺎ ﹸﻝ ﻗِﻴﺎﻣﺎ،ﻓﻠﹾﻴﺘﺒ ﻮﹾﺃ ﻣﻘﹾﻌﺪ ﻩ ﻣِﻦ ﺍﻟﻨﺎ ِﺭ« ،ﹶﻓ ﻤ ﻌﻨﺎﻩ ﺃﹶﻥ ﻳ ﹾﺄﻣﺮﻫﻢ ﺑِﺬﻟِﻚ ﻋﻠﻰ ﻣ ﹾﺬﻫﺐ ﺍﻟﻜِﱪ
ﻭﺍﻟﻨﺨﻮﺓ.
ﺴﻠِﻢ،ﻧﻔﺬ ﺣﻜﻤﻪ ﺃﹶﻥ ﻭﺍﻓﻖ ﺍﻟﹾﺤﻖ. ﻭﻓِﻴ ِﻪ ﺃﹶﻥ ﻣﻦ ﻧﺰﻝ ﻣِﻦ ﺃﻫﻞ ﺍﻟﹾﻜﻔﹾﺮ ﻋﻠﻰ ﺣﻜﻢ ﺭﺟﻞ ﻣ
ﻭﻗﻮﻟﻪ»:ﻟﻘ ﺪ ﺣﻜﻤﺖ ﻓﻴﻬﻢ ﺑِﺤﻜﻢ ﺍﳌﻠِﻚ«،ﻳﺮﻳﺪ ﺑِﺤﻜﻢ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ،ﻭﺭﻭﻯ ﺑﻌﻀﻬﻢ
ﺑِﺤﻜﻢ ﺍﻟﹾﻤﻠِﻚ ِﺑ ﹶﻔﺘﺢ ﺍﻟﻠﱠﺎﻡ،ﺃﹶﻱ:ﺍﻟﹾﻤﻠﻚ ﺍﹼﻟﺬِﻱ ﻧﺰﻝ ﺑِﺎﹾﻟ ﻮﺣﻲ ﻓِﻲ ﺃﹶﻣﺮﻫﻢ،ﻭﺍﻟﹾﺄﻭﻝ ﺃﺻﺢ ِﺑ ﺪﻟِﻴﻞ ﺃﻧ ﻪ
٣١٦
ﺤ ﹾﻜ ِﻢ ﺍﷲ«.
ﻳﺮﻭﻯ ﺃﻧ ﻪ ﻋﻠﻴ ِﻪ ﺍﻟﺴﻼﻡ ﻗﹶﺎ ﹶﻝ»:ﻗﻀﻴﺖ ِﺑ
ﻀ ِﻞ ﻭﺗﹶﻠﻘﱢﻴ ِﻬ ﻢ ﻭﺍﹾﻟ ِﻘﻴﺎ ﻡ ﹶﻟ ﻬ ﻢ ِﺇﺫﹶﺍ ﹶﺃ ﹾﻗﺒﻠﹸﻮﺍ ﻭﺍ ﺣﺘ ﺞ ِﺑ ِﻪ ﻱ:ﻓِﻴ ِﻪ ِﺇ ﹾﻛﺮﺍ ﻡ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﹶﻔ
ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺲ ﻫﺬﹶﺍ ِﻣ ﻦ ﺍﹾﻟ ِﻘﻴﺎ ِﻡ ﺍﹾﻟ ﻤﻨ ِﻬ ﻲ ﻋﻨ ﻪ ،ﻭِﺇﻧﻤﺎ ﺫﹶﺍ ﻙ ﻓِﻴ ﻤ ﻦ ﻳﻘﹸﻮﻣﻮ ﹶﻥﺽ:ﹶﻟﻴ
ﺠ ﻤﻬﻮ ﺭ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴﺎ ﺍﹾﻟ
ﺲ ،ﻭﻳﺘ ﻤﱠﺜﻠﹸﻮ ﹶﻥ ِﻗﻴﺎﻣﺎ ﻃﹸﻮ ﹶﻝ ﺟﻠﹸﻮ ِﺳ ِﻪ ،ﻭﻗِﻴ ﹶﻞ:ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻫﺬﹶﺍ ﺍﹾﻟ ِﻘﻴﺎ ﻡ ﻟِﻠﺘ ﻌﻈِﻴ ِﻢ،ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ
ﻋﹶﻠﻴ ِﻪ ﻭ ﻫ ﻮ ﺟﺎِﻟ
ِﻟ ﹾﻠِﺈﻋﺎﻧ ِﺔ ﻋﻠﹶﻰ ﻧﺰﻭِﻟ ِﻪ ِﻟ ﹶﻜ ﻮِﻧ ِﻪ ﻭ ِﺟﻌﺎ ،ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﻣﻨ ﻪ ِﻗﻴﺎ ﻡ ﺍﻟﺘ ﻮِﻗ ِﲑ ﹶﻟﻘﹶﺎ ﹶﻝ:ﻗﹸﻮﻣﻮﺍ
ﲔ ِﺇﻟﹶﻰ ﺳﻴ ِﺪ ﹸﻛ ﻢ،ﹶﻟ ِﻜ ﻦ ﺍﹾﻟﹶﺄ ﻭ ﹶﻝ ﹶﺃ ﹾﻇ ﻬ ﺮ ؛ ِﻟﹶﺄ ﱠﻥ
ﺴﻴ ِﺪ ﹸﻛ ﻢ ،ﻭﻳ ﻤ ِﻜ ﻦ ﺩ ﹾﻓ ﻌ ﻪ ِﺑﹶﺄ ﱠﻥ ﺍﻟﺘ ﹾﻘﺪِﻳ ﺮ ﹸﻗﻮﻣﻮﺍ ﻣﺘ ﻮ ﺟ ِﻬ
ِﻟ
ﲔ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮﻣﻮ ﹶﻥ ﹶﻟ ﻪ ِ - -ﻟ ﹶﻜﺮﺍ ِﻫﻴِﺘ ِﻪ ِﻟ ﹾﻠ ِﻘﻴﺎ ِﻡ).ﹶﻓﺠﺎ َﺀ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬ ﻢ ﹶﺃ ﺟ ﻤ ِﻌ ﺼﺤﺎﺑ ﹶﺔ ﺭ ِ ﺍﻟ
ﻚ(.ﻗﹶﺎ ﹶﻝﻱ ﺑﻨِﻲ ﹸﻗ ﺮ ﻳ ﹶﻈ ﹶﺔ )ﻧ ﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ ﺲ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ:- -ﺇ ﱠﻥ ﻫ ﺆﻟﹶﺎ ِﺀ(:ﹶﺃ ﺠﹶﻠ ﹶﻓ
ﺱ ﹶﻃﹶﻠﺒﻮﺍ ِﻣ ﻦ ﺍﻟﻨِﺒ ﻲ - -ﺍﹾﻟ ﻌ ﹾﻔ ﻮ ﻋﻨ ﻬ ﻢ ؛ ﺤ ﹾﻜ ﻢ ِﺇﻟﹶﻰ ﺳ ﻌ ٍﺪ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﹶﺄ ﻭ ﺽ ﺍﹾﻟ
ﻱ :ﻭِﺇﻧﻤﺎ ﹶﻓ ﻮ ﺍﻟﻨ ﻮ ِﻭ
ﺤ ﹸﻜ ﻢ ﻓِﻴ ِﻬ ﻢ ﺭ ﺟ ﹲﻞ ِﻣﻨ ﻬ ﻢ(ﺿ ﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ
ِﻟﹶﺄﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ﺣﹶﻠﻔﹶﺎ َﺀ ﻫ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﺍﻟﻨِﺒ ﻲ ”:- -ﹶﺃﻣﺎ ﺗ ﺮ
ﻱ ﻣ ﻦ ﻳﺘﹶﺄﺗﻰ ِﻣﻨ ﻬ ﻢ ﺍﹾﻟ ِﻘﺘﺎ ﹸﻝﺴ ِﺮ ﺍﻟﺘﺎ ِﺀ ؛ ﹶﺃ ﹶﻓ ﺮﺿﻮﺍ ِﺑ ِﻪ).ﻗﹶﺎ ﹶﻝ :ﹶﻓِﺈﻧﻲ ﹶﺃ ﺣ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ ﹾﻘﺘ ﹶﻞ ﺍﹾﻟ ﻤﻘﹶﺎِﺗﹶﻠ ﹸﺔ(ِ:ﺑ ﹶﻜ
ﺼﻠﹶﺎ ﹸﺓ
ﻱ ﺍﻟﻨِﺒ ﻲ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺼﺒﻴﺎ ﹸﻥ )ﻗﹶﺎ ﹶﻝ(:ﹶﺃ ِ ﻱ ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟ ﺴﺒﻰ ﺍﻟ ﱡﺬ ﺭﻳ ﹸﺔ( ؛ ﹶﺃ ِ ﻱ ).ﻭﹶﺃ ﹾﻥ ﺗ ﻭﹶﻟ ﻮ ﺑِﺎﻟ ﺮﹾﺃ ِ
ﺴ ِﺮ ﺍﻟﻠﱠﺎ ِﻡ ﻭ ﻫ ﻮ ﺍﻟﱠﻠ ﻪ ﻭﻳ ﺆﻳ ﺪ ﻩ ﹶﻗ ﻮﹸﻟ ﻪ ):ﻭﻓِﻲ
ﻚ(.ﺑِ ﹶﻜ
ﺤ ﹾﻜ ِﻢ ﺍﹾﻟ ﻤِﻠ ِ
ﺖ ﻓِﻴ ِﻬ ﻢ ِﺑ
ﺴﻠﹶﺎ ﻡ )ﹶﻟ ﹶﻘ ﺪ ﺣ ﹶﻜ ﻤ
ﻭﺍﻟ
- ٣١٦ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )(٩٢ /١١
١٧٠
ﻱ
ﺤﻬﺎ ؛ ﹶﺃ ِ
ﺖ ِﺑ ﹶﻘﻀﺎ ٍﺀ ﺍ ﺭﺗﻀﻰ ﺍﻟﱠﻠ ﻪ ِﺑ ِﻪ ،ﻭﻳ ﺮﻭﻯ ِﺑ ﹶﻔﺘ ِ
ﻀ ﻴ
ﺖ ِﺑ ِﻬ ﻢ ﻭﹶﻗ
ﺻ ﺒ
ﻱ ﹶﺃ
ﺤ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ(:ﹶﺃ
ِﺭﻭﺍﻳ ٍﺔِ:ﺑ
ﻱ:ﺍﻟ ﺮﻭﺍﻳ ﹸﺔ
ﺐ.ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ ﺏ ﻓِﻲ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ
ﺼﻮﺍ
ﻚ ﺍﻟﻨﺎ ِﺯ ِﻝ ﺑِﺎﹾﻟ ﻮ ﺣ ِﻲ ﻭ ﻫ ﻮ ِﺟﺒﺮِﻳ ﹸﻞ،ﹶﺃ ِﻭ ﺍﱠﻟﺬِﻱ ﹶﺃﹾﻟﻘﹶﻰ ﺍﻟ ﺍﹾﻟ ﻤﹶﻠ ِ
ﻀ ﻬ ﻢ ﻓِﻲ ﺿﺒ ﹶﻄ ﻪ ﺑ ﻌ
ﺿﻲ :ﻭ ﺴ ِﺮ ﺍﻟﻠﱠﺎ ِﻡ ﻭﻳ ﺆﻳ ﺪ ﻩ ﺍﻟ ﺮﻭﺍﻳ ﹸﺔ ﺍﹾﻟﹸﺄ ﺧﺮﻯ.ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎ ِ
ﻚ ِﺑ ﹶﻜ ﺸﻬﻮ ﺭ ﹸﺓ ﺍﹾﻟ ﻤِﻠ
ﺍﹾﻟ ﻤ
ﺤ ﹾﻜ ِﻢ ﻱ ﺍﹾﻟ ﺻ ﺢ ﺍﹾﻟ ﹶﻔﺘ ﺢ،ﻓﹶﺎﹾﻟ ﻤﺮﺍ ﺩ ِﺑ ِﻪ ِﺟﺒﺮِﻳ ﹸﻞ ؛ ﹶﺃ ِ
ﺤﻬﺎ،ﹶﻓِﺈ ﹾﻥ ﺴ ِﺮ ﺍﻟﻠﱠﺎ ِﻡ ﻭﹶﻓﺘ ِ ﻱ ِﺑ ﹶﻜ ﺻﺤِﻴ ِﺢ ﺍﹾﻟﺒﺨﺎ ِﺭ
ﲔﺴِﻠ ِﻤ ﺤﻜِﻴ ِﻢ ﻓِﻲ ﹸﺃﻣﻮ ِﺭ ﺍﹾﻟ ﻤ ﺍﱠﻟﺬِﻱ ﺟﺎ َﺀ ِﺑ ِﻪ ِﺟﺒﺮِﻳ ﹸﻞ ﻋ ِﻦ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﺍﻫـ .ﻭﻓِﻴ ِﻪ ﺟﻮﺍ ﺯ ﺍﻟﺘ
ﺝ ،ﹶﻓِﺈﻧ ﻬ ﻢ ﹶﺃﻧ ﹶﻜﺮﻭﺍ ﻋﻠﹶﻰ ﻋِﻠ ﻲ ﺨﻮﺍ ِﺭ ﻉ ِﺇﻟﱠﺎ ﺍﹾﻟ
ﻒ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟِﺈ ﺟﻤﺎ ِ ﻭ ﻣ ِﻬﻤﺎِﺗ ِﻬ ﻢ ﺍﹾﻟ ِﻌﻈﹶﺎ ِﻡ ،ﻭﻟﹶﺎ ﻳﺨﺎِﻟ
ﺤﻜِﻴ ﻢ ،ﻭِﺇﺫﹶﺍ ﺣ ﹶﻜ ﻢ ﺍﹾﻟﺤﺎ ِﻛ ﻢ ﺍﹾﻟﻌﺎ ِﺩ ﹸﻝ ﻓِﻲ ﺷ ﻲ ٍﺀ ﹶﻟ ِﺰ ﻣ ﻪ ﺣ ﹾﻜ ﻤ ﻪ ،ﻭﻟﹶﺎ ﻳﺠﻮ ﺯ ِﻟ ﹾﻠِﺈﻣﺎ ِﻡ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﺍﻟﺘ
ﺭ ِ
٣١٧
ﺤ ﹾﻜ ِﻢ"
ﻉ ﻋﻨ ﻪ ﺑ ﻌ ﺪ ﺍﹾﻟ ﻭﻟﹶﺎ ﹶﻟ ﻬ ﻢ ﺍﻟ ﺮﺟﻮ
ﻭﻗﺪ ﺃﺧﺬ ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ ﺑﻈﺎﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺇﻧﺰﺍﻝ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺣﻜﻢ
ﺍﷲ ﻭﺭﺳﻮﻟﻪ،ﻭﻋﻠﻴﻪ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻭﻗﻮﻓﹰﺎ ﻋﻨﺪ ﺍﻟﻨﺺ.
ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺇﻧﺰﺍﻝ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ،ﻭﻋﻠﻴﻪ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﲪﻠﻮﺍ ﻫﺬﺍ ﺍﻟﻨﻬﻲ
ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ،ﻭﺍﻷﺣﻜﺎﻡ ﺗﺘﻐﲑ ﺳﺎﻋﺔ ﻓﺴﺎﻋﺔ،ﻓﻘﺪ ﻳﱰﻝ ﺣﻜﻢ ﻳﻨﺴﺦ
ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻮﻫﻢ ﻋﻠﻴﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﻨﺼﻮﺻﹰﺎ ﻋﻠﻴﻪ،ﺃﻣﺎ ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳊﻜﻢ ﺑﺎﻧﺘﻬﺎﺀ ﺍﻟﻮﺣﻲ
ﻭﺇﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ.
ﻭﺣﻜﻢ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻫﻮ ﺩﻋﺎﺅﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ،ﻓﺈﻥ ﺃﺟﺎﺑﻮﺍ ﺧﱢﻠ ﻲ ﺳﺒﻴﻠﻬﻢ ﻭﺇﻥ ﺃﺑﻮﺍ
ﺩﻋﻮﺍ ﺇﱃ ﺍﻟﺘﺰﺍﻡ ﺍﳉﺰﻳﺔ،ﻓﺈﻥ ﺃﺑﻮﺍ ﻗﺘﻞ ﻣﻘﺎﺗﻠﺘﻬﻢ ﻭﺳﱮ ﺫﺭﺍﺭﻳﻬﻢ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﳊﻨﺎﺑﻠﺔ
ﺃﻳﻀﹰﺎ .
ﺹ ﻓﹶﺎﹾﻟ ﻤﺮﺍ ﺩ
ﺨﺼﻮ
ﺠ ﺰﻳِ ﺔ ﻭ ﻫﺬﹶﺍ ﻋﺎ ﻡ ﺩ ﺧﹶﻠ ﻪ ﺍﹾﻟ
ﻗﺎﻝ ﺍﻟﺴﺮﺧﺴﻲ ":ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﻓﹶﺎ ﺩﻋﻮ ﻫ ﻢ ﺇﻟﹶﻰ ﺇ ﻋﻄﹶﺎ ِﺀ ﺍﹾﻟ ِ
ﺠ ِﻢ ﹶﻓﹶﺄﻣﺎ
ﺱ ﹶﺃ ﻭ ﻋﺒ ﺪ ِﺓ ﺍﹾﻟﹶﺄ ﻭﺛﹶﺎ ِﻥ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺏ ﹶﺃ ﻭ ﺍﹾﻟ ﻤﺠﻮ ِ ﺠ ﺰﻳ ﹶﺔ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ ﻣ ﻦ ﻳ ﹾﻘﺒ ﹸﻞ ِﻣﻨ ﻬ ﻢ ﺍﹾﻟ ِ
ﺴِﻠﻤﻮﺍﺠ ﺰﻳ ﹸﺔ ﻭﹶﻟ ِﻜﻨ ﻬ ﻢ ﻳﻘﹶﺎﺗﻠﹸﻮ ﹶﻥ ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳ
ﺏ ﻟﹶﺎ ﺗ ﹾﻘﺒ ﹸﻞ ِﻣﻨ ﻬ ﻢ ﺍﹾﻟ ِ
ﺍﹾﻟ ﻤ ﺮﺗﺪﻭ ﹶﻥ ﻭ ﻋﺒ ﺪ ﹸﺓ ﺍﹾﻟﹶﺄ ﻭﺛﹶﺎ ِﻥ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺮ ِ
ﺴِﻠﻤﻮﺍ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ِﻣ ﻤ ﻦ ﻱ ﺣﺘﻰ ﻳ ﺴِﻠﻤﻮ ﹶﻥ{ ]ﺍﻟﻔﺘﺢ [١٦:ﹶﺃ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ }ﺗﻘﹶﺎِﺗﻠﹸﻮﻧ ﻬ ﻢ ﹶﺃ ﻭ ﻳ
ﺻ ﹸﻞ ﻣﺎ ﻳﻨﺘﻬِﻲ ِﺑ ِﻪ ﻚ ﻋﹶﻠﻴ ِﻬ ﻢ ﺇﺫﹶﺍ ﺍ ﻣﺘﻨﻌﻮﺍ ِﻣ ﻦ ﺍﹾﻟِﺈﳝﺎ ِﻥ ِﻟﹶﺄﻧ ﻪ ﹶﺃ ﺽ ﹶﺫِﻟ ﺐ ﻋ ﺮ ﺠ ﺠ ﺰﻳ ﹸﺔ ﻳ ِ ﺗ ﹾﻘﺒ ﹸﻞ ِﻣﻨ ﻬ ﻢ ﺍﹾﻟ ِ
ﺼﲑﻭ ﹶﻥ
ﻚ ﻳ ِ
ﺠ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳ ٍﺪ{ ]ﺍﻟﺘﻮﺑﺔ [٢٩:ﻭِﺑ ﹶﻘﺒﻮ ِﻝ ﹶﺫِﻟ
ﺍﹾﻟ ِﻘﺘﺎ ﹸﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ } ﺣﺘﻰ ﻳ ﻌ ﹸﻄﻮﺍ ﺍﹾﻟ ِ
- ٣١٧ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٤٧ /٦
١٧١
ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺩﺍ ِﺭﻧﺎ ﻭﻳ ﹾﻠﺘ ِﺰﻣﻮ ﹶﻥ ﹶﺃ ﺣﻜﹶﺎ ﻣﻨﺎ ﻓِﻴﻤﺎ ﻳ ﺮ ِﺟ ﻊ ﺇﻟﹶﻰ ﺍﹾﻟ ﻤﻌﺎ ﻣﻠﹶﺎﺕِ ﹶﻓﻴ ﺪ ﻋ ﻮ ﹶﻥ ﺇﹶﻟﻴ ِﻪ ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﹾﻟِﺈ ﻋﻄﹶﺎ ِﺀ
ﺼ ٍﻦ ﹶﺃ ﻭ
ﺻ ﺮﺗ ﻢ ﹶﺃ ﻫ ﹶﻞ ِﺣ
ﻚ ﹶﻓﺎ ﹾﻗﺒﻠﹸﻮﺍ ِﻣﻨ ﻬ ﻢ ﻭ ﹸﻛﻔﱡﻮﺍ ﻋﻨ ﻬ ﻢ ﻭِﺇﺫﹶﺍ ﺣﺎ ﺍﹾﻟ ﹶﻘﺒﻮ ﹸﻝ ﻭﺍﻟِﺎﹾﻟِﺘﺰﺍ ﻡ ﹶﻓِﺈ ﹾﻥ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﻣﺪِﻳﻨ ٍﺔ ﹶﻓﹶﺄﺭﺍﺩﻭ ﹸﻛ ﻢ ﹶﺃ ﹾﻥ ﺗﻨ ِﺰﻟﹸﻮ ﻫ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﹶﻓﻠﹶﺎ ﺗﻨ ِﺰﻟﹸﻮ ﻫ ﻢ ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﻟﹶﺎ ﺗ ﺪﺭﻭ ﹶﻥ ﻣﺎ ﺣ ﹾﻜ ﻢ
ﺤ ﻤ ﺪ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ -ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳﺠﻮ ﺯ ﺇﻧﺰﺍ ﹸﻝ ﺴﺘ ِﺪ ﱡﻝ ﻣ
ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻴ ِﻬ ﻢ ﻭِﺑ ِﻪ ﻳ
ﻚﺠ ﻮ ﺯ ﹶﺫِﻟ ﻒ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ -ﻳ ﺻﺮِﻳ ﻦ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﻭﹶﺃﺑﻮ ﻳﻮ ﺳ ﺍﹾﻟ ﻤﺤﺎ
ﺤ ﹾﻜ ﻢ ﻳﺘ ﻐﻴ ﺮ ﺳﺎ ﻋ ﹰﺔ ﹶﻓﺴﺎ ﻋ ﹰﺔ
ﺖ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ﻮ ﺣ ﻲ ﻛﹶﺎ ﹶﻥ ﻳﻨ ِﺰ ﹸﻝ ﻭﺍﹾﻟ ﻚ ﺍﹾﻟ ﻮ ﹾﻗ ِﻭﻳﻘﹸﻮ ﹸﻝ:ﻛﹶﺎ ﹶﻥ ﻫﺬﹶﺍ ﻓِﻲ ﹶﺫِﻟ
ﻓﹶﹶﺎﱠﻟﺬِﻳ ﻦ ﻛﹶﺎﻧﻮﺍ ﺑِﺎﹾﻟﺒ ﻌ ِﺪ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﻛﹶﺎﻧﻮﺍ ﻟﹶﺎ ﻳ ﺪﺭﻭ ﹶﻥ ﻣﺎ ﻧ ﺰ ﹶﻝ ﺑ ﻌ ﺪ ﻫ ﻢ ِﻣ ﻦ ﺣ ﹾﻜ ِﻢ
ﲔ ﺍﻟ ﺪﻋﺎ ُﺀ ﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﺸ ِﺮ ِﻛ
ﺤ ﹾﻜ ﻢ ﻓِﻲ ﺍﹾﻟ ﻤ ﺤ ﹾﻜ ﻢ ﻭ ﻋِﻠ ﻢ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﹶﻓﹶﺄﻣﺎ ﺍﻟﹾﺂ ﹶﻥ ﹶﻓ ﹶﻘ ﺪ ﺍ ﺳﺘﻘﹶ ﺮ ﺍﹾﻟ
ﺨﻠﱡﻮﺍﺼﻠﹶﺎ ﹶﺓ ﻭﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓ ﺨِﻠﻴ ﹸﺔ ﺳﺒِﻴِﻠ ِﻬ ﻢ ﺇ ﹾﻥ ﹶﺃﺟﺎﺑﻮﺍ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ }ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﺍ ﺍﻟ ﻭﺗ
ﺠ ﺰﻳ ِﺔ ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﹶﻓ ﹶﻘﺘ ﹸﻞ ﺍﹾﻟ ﻤﻘﹶﺎِﺗﹶﻠ ِﺔ ﻭ ﺳﺒ ﻲ
ﺳﺒِﻴﹶﻠ ﻬ ﻢ{ ]ﺍﻟﺘﻮﺑﺔ [٥:ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﻓﹶﺎﻟ ﺪﻋﺎ ُﺀ ﺇﻟﹶﻰ ﺍﹾﻟِﺘﺰﺍ ِﻡ ﺍﹾﻟ ِ
ﺤ ﻤ ﺪ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ -ﻳﻘﹸﻮ ﹸﻝ:ﻟﹶﺎ ﻳﺠﻮ ﺯ ﺍﹾﻟِﺈﻧﺰﺍ ﹸﻝ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﹶﻛﻤﺎ ﺍﻟ ﱡﺬ ﺭﻳ ِﺔ ﻭ ﻣ
ﻒ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ -ﻓِﻲ ﹶﻗ ﻮ ٍﻡ ﻭﹶﻗ ﻊ ﺤ ﹾﻜ ﻢ ﺍﱠﻟﺬِﻱ ﹶﺫ ﹶﻛ ﺮ ﻩ ﹶﺃﺑﻮ ﻳﻮ ﺳ
ﺚ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ
ﺤﺪِﻳ ِ ﹶﺫ ﹶﻛ ﺮ ﻓِﻲ ﺍﹾﻟ
ﺴ ِﻬ ﻢ ﻧ ﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﲔ ﻓِﻲ ﹶﺃﻧ ﹸﻔ ِﺤﺼﻮﺭِﻳ ﻦ ﻣ ﻤﺘِﻨ ِﻌ ﺍﻟ ﱡﻈﻬﻮ ﺭ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﻓﹶﺄﻣﺎ ﻓِﻲ ﹶﻗ ﻮ ٍﻡ ﻣ
ﺠﻤﺎ ﻋ ِﺔ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺴﻨ ِﺔ ﻭﺍﹾﻟ
ﻆ ﺩﻟِﻴ ﹲﻞ ِﻟﹶﺄ ﻫ ِﻞ ﺍﻟ
ﺤ ﹾﻜ ﻢ ﻫﺬﹶﺍ ﹶﺃ ﻭ ﹶﻏﻴ ﺮ ﻩ ﻭﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﱠﻠ ﹾﻔ ِ ﹶﻓﻠﹶﺎ ﻳ ﺪﺭِﻱ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺐ ﹶﻓِﺈﻧ ﻪ ﻗﹶﺎ ﹶﻝ:ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﻟﹶﺎ ﺗﺪﺭﻭ ﹶﻥ ﻣﺎ ﺣ ﹾﻜ ﻢ ﺍﻟﱠﻠ ِﻪ ﻓِﻴ ِﻬ ﻢ ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﹸﻛ ﱡﻞ ﺨ ِﻄ ﹸﺊ ﻭﻳﺼِﻴ ﺠﺘ ِﻬ ﺪ ﻳ
ﺍﹾﻟ ﻤ
ﺠﺘ ِﻬ ٍﺪ ﻣﺼِﻴﺒﺎ ﹶﻟﻜﹶﺎ ﹶﻥ ﻳ ﻌﹶﻠ ﻢ ﺣ ﹾﻜ ﻢ ﺍﻟﱠﻠ ِﻪ ﻓِﻴ ِﻬ ﻢ ﺑِﺎﻟِﺎ ﺟِﺘﻬﺎ ِﺩ ﻟﹶﺎ ﻣﺤﺎﹶﻟ ﹶﺔ. ﻣ
)ﹶﻓِﺈ ﹾﻥ ﻗِﻴ ﹶﻞ(:ﹶﻓ ﹶﻘ ﺪ ﻗﹶﺎ ﹶﻝ:ﹶﺃﻧ ِﺰﻟﹸﻮ ﻫ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ ﹸﻜ ﻢ ﹸﺛ ﻢ ﹸﺍ ﺣ ﹸﻜﻤﻮﺍ ﻓِﻴ ِﻬ ﻢ ِﺑﻤﺎ ﺭﹶﺃﻳﺘ ﻢ ﻭﹶﻟ ﻮ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ
ﺨ ﹶﻄِﺄ ﻭِﺇﻧﻤﺎ
ﺤ ﻖ ﹶﻟﻤﺎ ﹶﺃ ﻣ ﺮ ِﺑِﺈﻧﺰﺍِﻟ ِﻬ ﻢ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤﻨﺎ ﹶﻓِﺈﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﺄ ﻣ ﺮ ﺑِﺎﹾﻟِﺈﻧﺰﺍ ِﻝ ﻋﻠﹶﻰ ﺍﹾﻟ
ﺠﺘ ِﻬ ﺪ ﻣﺼِﻴﺒﺎ ِﻟ ﹾﻠ
ﺍﹾﻟ ﻤ
ﺏ. ﺼﻮﺍ ِ ﻳ ﹾﺄ ﻣ ﺮ ﺑِﺎﹾﻟِﺈﻧﺰﺍ ِﻝ ﻋﻠﹶﻰ ﺍﻟ
ﺨ ِﻄﺌﹰﺎ ﻟﹶﺎ ﻣﺤﺎﹶﻟ ﹶﺔ ﻭﹶﻟ ِﻜﻨ ﻪ ﻋﻠﹶﻰ ﺭﺟﺎ ٍﺀ ِﻣ ﻦ ﺍﹾﻟِﺈﺻﺎﺑ ِﺔ
ﺠﺘ ِﻬ ﺪ ﻳﻜﹸﻮ ﹸﻥ ﻣ ﺤ ﻦ ﻟﹶﺎ ﻧﻘﹸﻮ ﹸﻝ ﺍﹾﻟ ﻤ )ﹸﻗ ﹾﻠﻨﺎ(:ﻧ ﻌ ﻢ،ﻧ
ﺤ ﻖ ﺑِﺎ ﺟِﺘﻬﺎ ِﺩ ِﻩ
ﻚ ﻟﹶﺎ ِﻟﹶﺄﻧ ﻪ ﻳﻜﹸﻮ ﹸﻥ ﻣﺼِﻴﺒﺎ ِﻟ ﹾﻠ
ﺕ ِﺑﻤﺎ ﻓِﻲ ﻭ ﺳ ِﻌ ِﻪ ﹶﻓِﻠ ﻬﺬﹶﺍ ﹸﺃ ِﻣ ﺮ ﺑِﺎﹾﻟِﺈﻧﺰﺍ ِﻝ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﻭ ﻫ ﻮ ﺁ ٍ
ﻟﹶﺎ ﻣﺤﺎﹶﻟ ﹶﺔ.
١٧٢
ﻑ ﺇﺫﹶﺍ ﻧ ﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤﻨﺎ ﻭ ﺣ ﹾﻜ ﻤﻨﺎ ﻓِﻴ ِﻬ ﻢ ِﺑﻤﺎ
ﺨﻠﹶﺎ ِ
ﻚ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳﺘ ﻤ ﱠﻜ ﻦ ﻓِﻴ ِﻪ ﺷﺒ ﻬ ﹸﺔ ﺍﹾﻟ ِ
ﻭﻓﹶﺎِﺋ ﺪ ﹸﺓ ﹶﺫِﻟ
ﺐ
ﺨ ِﻄ ﹸﺊ ﻭﻳﺼِﻴ ﺠﺘ ِﻬ ﺪ ﻳ ﻚ ﺇﺫﹶﺍ ﻧ ﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﺎ ﻋِﺘﺒﺎ ِﺭ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤ ﺭﹶﺃﻳﻨﺎ ﻭﻳﺘ ﻤ ﱠﻜ ﻦ ﹶﺫِﻟ
ﻆ. ﹶﻓ ﻬﺬﹶﺍ ﻓﹶﺎِﺋ ﺪ ﹸﺓ ﻫﺬﹶﺍ ﺍﻟﱠﻠ ﹾﻔ ِ
ﺼ ٍﻦ ﹶﺃ ﻭ ﻣﺪِﻳﻨ ٍﺔ ﹶﻓﹶﺄﺭﺍﺩﻭ ﹸﻛ ﻢ ﹶﺃ ﹾﻥ ﺗ ﻌﻄﹸﻮ ﻫ ﻢ ِﺫ ﻣ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﻭ ِﺫ ﻣ ﹶﺔ ﺭﺳﻮِﻟ ِﻪ -
ﺻ ﺮﺗ ﻢ ﹶﺃ ﻫ ﹶﻞ ِﺣ
)ﻗﹶﺎ ﹶﻝ( :ﻭِﺇﺫﹶﺍ ﺣﺎ
-ﹶﻓﻠﹶﺎ ﺗ ﻌﻄﹸﻮ ﻫ ﻢ ِﺫ ﻣ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ِﺫ ﻣ ﹶﺔ ﺭﺳﻮِﻟ ِﻪ ﻭﹶﻟ ِﻜ ﻦ ﹸﺃﻋﻄﹸﻮ ﻫ ﻢ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﺁﺑﺎِﺋ ﹸﻜ ﻢ ﹶﻓِﺈﻧ ﹸﻜ ﻢ
ﺨ ِﻔﺮﻭﺍ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﺁﺑﺎِﺋ ﹸﻜ ﻢ ﹶﻓ ﻬ ﻮ ﹶﺃ ﻫ ﻮ ﹸﻥ ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﻟ ﱢﺬ ﻣ ِﺔ ﺍﹾﻟ ﻌ ﻬ ﺪ ﻭ ِﻣﻨ ﻪ ﺳ ﻤ ﻲ ﹶﺃ ﻫ ﹸﻞ ﺍﻟ ﱢﺬ ﻣ ِﺔ
ﺇ ﹾﻥ ﺗ
ﻱ ﻋ ﻬﺪﺍ ﹶﻓ ﻬ ﻮ ِﻋﺒﺎ ﺭ ﹲﺓ ﻋ ﻦ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ }ﻟﹶﺎ ﻳ ﺮﹸﻗﺒﻮ ﹶﻥ ﻓِﻲ ﻣ ﺆ ِﻣ ٍﻦ ﺇﻟﺎ ﻭﻟﹶﺎ ِﺫ ﻣ ﹰﺔ{ ]ﺍﻟﺘﻮﺑﺔ [١٠:ﹶﺃ
ﺤ ﱡﻞ ﺍﻟِﺎﹾﻟِﺘﺰﺍ ِﻡ ِﻣ ﻦ ﺍﻟﹾﺂ ﺩ ِﻣ ﻲ ِﺫ ﻣ ﹲﺔ ﻭﺍﻟِﺎﹾﻟِﺘﺰﺍﻡ ﺑِﺎﹾﻟ ﻌ ﻬ ِﺪ ﻳﻜﹸﻮ ﹸﻥ ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﺍﻟﱡﻠﺰﻭ ِﻡ ﻭ ِﻣﻨ ﻪ ﺳ ﻤ ﻲ ﻣ ِ
ﺤﺘﺎﺟﻮ ﹶﻥ ﲔ ﻋ ﻬ ﺪ ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﻋ ﻬ ﺪ ﺭﺳﻮِﻟ ِﻪ ِﻟﹶﺄﻧ ﻬ ﻢ ﺭﺑﻤﺎ ﻳ ﺸ ِﺮ ِﻛ ﲔ ﹶﺃ ﹾﻥ ﻳ ﻌﻄﹸﻮﺍ ﺍﹾﻟ ﻤ
ﺴِﻠ ِﻤ
ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ِﻟ ﹾﻠ ﻤ
ﺤ ﱡﻞ ﻭِﺇﹶﻟ ﻴ ِﻪ ﹶﺃﺷﺎ ﺭ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ :ﻭﹶﻟ ِﻜ ﻦ ﹶﺃ ﻋﻄﹸﻮ ﻫ ﻢ
ﺾ ﻋ ﻬ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻭ ﻋ ﻬ ِﺪ ﺭﺳﻮِﻟ ِﻪ ﻟﹶﺎ ﻳ ِ
ﺇﻟﹶﻰ ﺍﻟﻨﺒ ِﺬ ﺇﹶﻟﻴ ِﻬ ﻢ ﻭﻧ ﹾﻘ ِ
ﺤﺒ ِﺔ ﺍﱠﻟﺘِﻲ ﻛﹶﺎﻧﻮﺍ ﺼ ﺤ ِﺔ ﻭﺍﻟ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﻭ ِﺫ ﻣ ﻢ ﺁﺑﺎِﺋ ﹸﻜ ﻢ ﻳ ﻌﻨِﻲ :ﻋ ﻬ ﺪ ﹸﻛ ﻢ ﻭ ﻋ ﻬ ﺪ ﺁﺑﺎِﺋ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻤﻤﺎﹶﻟ
ﻱ ﺗﻨ ﹸﻘﻀﻮﺍ ﺤ ﺮ ﻣ ﹶﺔ ِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴ ِﺔ ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﺇ ﹾﻥ ﺗﺨِ ﻔﺮﻭﺍ ِﺫ ﻣ ﻤ ﹸﻜ ﻢ ﹶﻓ ﻬ ﻮ ﹶﺃ ﻫ ﻮ ﹸﻥ ﹶﺃ ﻳ ﻌﺘ ِﻘﺪﻭ ﹶﻥ ﺍﹾﻟ
ﺱ ﻓِﻲ ﹶﺃﻣﺎِﻧ ِﻪ ﺴ ﲑ ﺍﻟﻨﺎ ﺨ ِﻔ ﲑ ﻭ ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﻳ ِ ﻱ ﻋﺎ ﻫ ﺪ ﻭ ِﻣﻨ ﻪ ﺍﻟﹾ ﺾ ﺍﹾﻟ ﻌ ﻬ ﺪ ،ﻭ ﺧ ﹶﻔ ﺮ ﹶﺃ
ﻳﻘﹶﺎ ﹸﻝ:ﹶﺃ ﺧ ﹶﻔ ﺮ ﺇﺫﹶﺍ ﻧ ﹶﻘ
ﺼﺪﻭﺍ ﺱ ﻓِﻲ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ ﹾﻘ ِ ﺳ ﻤ ﻲ ﺧ ِﻔﲑﺍ ِﻟ ﹾﻠ ﻤﻌﺎ ﻫ ﺪ ِﺓ ﻣ ﻊ ﺍﱠﻟﺬِﻳ ﻦ ﻓِﻲ ﹶﺃﻣﺎِﻧ ِﻪ ﹶﺃ ﻭ ﻣ ﻊ ﺍﱠﻟﺬِﻳ ﻦ ﻳﺘ ﻌ ﺮﺿﻮ ﹶﻥ ﻟِﻠﻨﺎ ِ
٣١٨
ﺚ ﻭﺍﹶﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ.
ﺤﺪِﻳ ِﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺃﻣﺎِﻧ ِﻪ ﻭ ﻫﺬﹶﺍ ﺑﻴﺎ ﹸﻥ ﹶﻓﻮﺍِﺋ ِﺪ ﺍﹾﻟ
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ":ﺇِﺫﺍ ﺳﹶﺄ ﹶﻝ ﺍﻟﹾﻜﻔﱠﺎﺭ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮﻟﻪ:
ﳊﺪِﻳﺚ ﻭﻟﹶﻮ ﺳﹶﺄﻟﹸﻮﺍ ﺃﹶﻥ ﻳﱰﻟﹸﻮﺍ ﻋﻠﻰ ﺃﹶﻥ ﳛﻜﻢ ﻓﻴﻬﻢ ﺑِﺤﻜﻢ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻭ ﺣﻜﻢ ﺍﹾﻟ ﹸﻘﺮﺁﻥ؛ﹶﻓﺈِﻥ ﺍ ﹶ
ﺟﺎ َﺀ ﺑِﺎﻟﻨﻬﻲ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺍﻟﱠﻠ ِﻪ ﻓﻴﻬﻢ؛ﻷَﻧﺎ ﻟﹶﺎ ﻧ ﺪﺭِﻱ ﻣﺎ ﺣﻜﻢ ﺍﷲ ﻳﻬﻢ؛ﹶﻓﻠﹶﺎ ﳚﺎﺑﻮﺍ ِﺇﻟﹶﻰ
ﺨﻴﺮ ﺃﻓﻀﻞ ﹶﺫﻟِﻚ ﹶﺫﻟِﻚ،ﹶﻓﺈِﻥ ﺃﺟﺎﺑﻮﻫﻢ ﻭﻧﺰﻝ ﺍﹾﻟ ﹶﻘﻮﻡ ﻋﻠﻰ ﹶﺫﻟِﻚ ﻓﹶﺎﻟﹾﺤﻜﻢ ﻓﻴﻬﻢ ِﺇﻟﹶﻰ ﺍ ِﻹﻣﺎﻡ ﻳﺘ
ﻟﻠﺪﻳﻦ ﻭﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡ،ﺇِﻥ ﺭﺃﻯ ﺃﹶﻥ ﻗﺘﻞ ﺍﹾﻟ ﻤﻘﹶﺎﺗﻠﹶﺔ ﻭﺳﱯ ﺍﻟ ﱡﺬ ﺭﻳﺔ ﺃﻓﻀﻞ ِﻟ ﹾﻠِﺈ ﺳﻠﹶﺎ ِﻡ ﻭﺃﹶﻫﻠﻪ ﺃﻣﻀﻰ ﹶﺫﻟِﻚ
ﻓﻴﻬﻢ ﻋﻠﻰ ﺣﻜﻢ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻭﺇِﻥ ﺭﺃﻯ ﺃﹶﻥ ﳚﻌﻠﻬﻬﻢ ﺫﻣﺔ ﻳﺆﺩﻭﻥ ﺍﻟﹾﺨﺮﺍﺝ ﺃﻓﻀﻞ ِﻟ ﹾﻠِﺈ ﺳﻠﹶﺎ ِﻡ
ﻭﺍﻟﺪﻳﻦ ﻭﺃﺣﺴﻦ ﻓِﻲ ﺗﻮﻓﲑ ﺍﹾﻟ ﹶﻔﻲﺀ ﺍﱠﻟﺬِﻱ ﻳﺘﻘﻮﻯ ِﺑ ِﻪ ﺍﹾﻟﻤﺴﻠﻤﻮ ﹶﻥ ﻋﹶﻠﻴﻬِﻢ ﻭﻋﻠﻰ ﻏﹶﲑﻫﻢ ﻣﻦ
ﺍﹾﻟ ﻤﺸﺮﻛﲔ ﺃﻣﻀﻰ ﹶﺫﻟِﻚ ﺍﹾﻟﺄﹶﻣﺮ ﻓﻴﻬﻢ؛ﺃﹶﻻ ﺗﺮﻯ ﺃﹶﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﹸﻮﻝ ﻓِﻲ ِﻛﺘﺎﺑﻪ ﺍﹾﻟ ﻌﺰِﻳﺰ } ﺣﺘﻰ
- ٣١٨ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )(٧ /١٠
١٧٣
ﺠ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳ ٍﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ{ ]ﺍﻟﺘ ﻮﺑﺔ ،[٢٩:ﻭﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻛﹶﺎ ﹶﻥ ﻳ ﺪﻋﻮ ﺃﻫﻞ
ﻳ ﻌﻄﹸﻮﺍ ﺍﹾﻟ ِ
ﺿ ﻲ ﺍﷲ ﻋﻨ ﻪ ﺣﻘﻦ ﺏ ﺭ ِ
ﺨﻄﱠﺎ ِ ﺠ ﺰﻳﺔ ،ﻭِﺇ ﱠﻥ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺍﻟﺸﺮﻙ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡ ﹶﻓﺈِﻥ ﹶﺃﺑﻮﺍ ﻓﺈﻋﻄﺎﺀ ﺍﹾﻟ ِ
ِﺩﻣﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻮﺍﺩ ﻭﺟﻌﻠﻬﻢ ﺫﻣﺔ ﺑﻌﺪ ﺃﹶﻥ ﻇﻬﺮ ﻋﹶﻠﻴﻬِﻢ.
ﻚ ﺇِﻥ
ﺸﻲﺀ ﹶﻓ ﻬ ﻮ ﹶﺃ ﺣﺮﺍﺭ ﻣﺴﻠﻤﻮ ﹶﻥ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﻭﺇِﻥ ﹶﺃﺳﻠﻤﻮﺍ ﻗﺒﻞ ﺃﹶﻥ ﳝﻀِﻲ ﺍ ِﻹﻣﺎﻡ ﺍﳊﻜﻢ ﻓﻴﻬﻢ ِﺑ
ﺸﻲﺀ ﻣﻦ ﻫﺬِﻩ ﺍﹾﻟ ﻮﺟﻮﻩ؛ﻓﺄﺳﻠﻤﻮﺍ ﻓﻬﻢ ﹶﺃ ﺣﺮﺍﺭ ﺩﻋﺎﻫﻢ ِﺇﻟﹶﻰ ﺍﹾﻟﺈِ ﺳﻠﹶﺎﻡ ﻗﺒﻞ ﺃﹶﻥ ﳛﻜﻢ ﻓﻴﻬﻢ ِﺑ
ﻣﺴﻠﻤﻮ ﹶﻥ ﻭﺃﺭﺿﻬﻢ ﹶﻟﻬﻢ ﻭﻫِﻲ ﺃﹶﺭﺽ ﻋﺸﺮ ،ﻭﺇِﻥ ﺻﲑﻫﻢ ﺫﻣﺔ ﻓﺎﻷﺭﺽ ﹶﻟﻬﻢ ﻭ ﻋﹶﻠﻴﻬﺎ
ﺍﻟﹾﺨﺮﺍﺝ ،ﻭﻟﹶﻮ ﺣﻜﻢ ﻓﻴﻬﻢ ﺑﻘﺘﻞ ﺍﻟ ﺮﺟﺎﻝ ﻭﺳﱯ ﺍﻟ ﱡﺬ ﺭﻳﺔ ﻓﹶﻠﻢ ﳝﺾ ﹶﺫﻟِﻚ ﻓﻴﻬﻢ ﺣﺘﻰ ﹶﺃﺳﻠﻤﻮﺍ ﱂ
ﻳﻘﺘﻠﹸﻮﺍ ﻭﱂ ﺗﺴﺐ ﹶﺫﺭﺍﺭِﻳﻬ ﻢ ،ﻭﺇِﻥ ﱂ ﻳﺴﻠﻤﻮﺍ ﺣﺘﻰ ﻗﺘﻞ ﺍﻟ ﺮﺟﺎﻝ ﻭﺳﺒﻴﺖ ﺍﻟ ﱡﺬ ﺭﻳﺔ ﻓﺎﻷﺭﺽ ﹶﻓﻲﺀ
ﺇِﻥ ﺷﺎ َﺀ ﺍ ِﻹﻣﺎﻡ ﲬﺴﻬﺎ ﱠﰒ ﻗﺴﻢ ﻣﺎ ﺑﻘِﻲ ِﻣﻨﻬﺎ ﻭﺇِﻥ ﺷﺎ َﺀ ﺗﺮﻛﻬﺎ ﻋﻠﻰ ﺣﺎﳍﹶﺎ ﻭﺃﻣﺮ ﻭﺍﻟﻴﻪ ﺃﹶﻥ
ﻳ ﺪﻋﻮ ِﺇﹶﻟﻴﻬﺎ ﻣﻦ ﻳﻌﻤﺮﻫﺎ ﻭﻳ ﺆﺩﻱ ﺧﺮﺍﺟﻬﺎ ﹶﻛﻤﺎ ﻳﻌﻤﻞ ﻱ ﻣﻌﻄﻞ ﺃﹶﺭﺽ ﺃﻫﻞ ﺍﻟ ﱢﺬﻣﺔ ِﻣﻤﺎ ﻟﹶﺎ ﺭﺏ
ﹶﻟ ﻪ.
ﻣﻦ ﻟﹶﺎ ﻳﺼﺢ ﺃﹶﻥ ﻳﱰﻟﹸﻮﺍ ﻋﻠﻰ ﺣﻜﻤﻪ:
ﻭﺇِﻥ ﺳﹶﺄﻟﹸﻮﺍ ﻳﻨ ِﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺭ ﺟ ٍﻞ ِﻣ ﻦ ﺃﻫﻞ ﺍﻟ ﱢﺬﻣﺔ ﱂ ﳚﺎﺑﻮﺍ ِﺇﻟﹶﻰ ﹶﺫﻟِﻚ ِﻟﹶﺄﻧ ﻪ ﻟﹶﺎ ﳛﻞ ﺃﹶﻥ ﳛﻜﻢ
ﺃﻫﻞ ﺍﻟﹾﻜﻔﹾﺮ ﻓِﻲ ﺣﺮﻭﺏ ﺍﹾﻟﻤﺴﻠﻤﲔ ﻓِﻲ ﹸﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ؛ ﹶﻓﺈِﻥ ﺃﹶﺧﻄﹶﺄ ﺍﹾﻟﻮﺍﻟِﻲ ﻭﺃﺟﺎﻢ ِﺇﻟﹶﻰ ﹶﺫﻟِﻚ
ﻚ ﻟﹶﻮ ﻛﹶﺎﻧﻮﺍ ﺳﹶﺄﻟﹸﻮﺍ ﹶﺃ ﹾﻥ
ﻓﹶﺤﻜﻢ ﻓﻴﻬﻢ ِﺑﺒﻌﺾ ﻫﺬِﻩ ﺍﹾﻟ ﻮﺟﻮﻩ ﱂ ﳚﺰ ﺷﻲﺀ ﻣﻦ ﺣﻜﻤﻪ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﻳﻨ ِﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﻗﻮﻡ ﻣﻦ ﺍﹾﻟﻤﺴﻠﻤﲔ ﹶﺃ ﺣﺮﺍﺭ ﻭﻫﻢ ﳏﺪﻭﺩﻭﻥ ﻓِﻲ ﻗﺬﻑ ﱂ ﳚﺰ ِﻟﺄﹶﻥ ﺷﻬﺎﺩﺓ
ﻫ ﺆﻟﹶﺎ ِﺀ ﻟﹶﺎ ﲡﻮﺯ.
ﻚ ﺍﻟ ﻌﺒﺪ ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﺃﹶﻥ ﳚﺎﺑﻮﺍ ِﺇﻟﹶﻰ ﺃﹶﻥ ﳛﻜﻢ ﻭﺍﺣِﺪ ﻣﻦ
ﻚ ﺍﹾﻟ ﻤ ﺮﺃﹶﺓ ﻭ ﹶﻛ ﹶﺬِﻟ
ﺼﺒِﻲ ﻭ ﹶﻛ ﹶﺬِﻟ
ﻚ ﺍﻟ
ﻭﻛﹶ ﹶﺬِﻟ
ﻫ ﺆﻟﹶﺎ ِﺀ ﻓِﻲ ﺣﺮﻭﺏ ﺍﻟﺪﻳﻦ ﻭﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡ؛ﹶﻓﺈِﻥ ﺃﹶﺧﻄﹶﺄ ﺍﹾﻟﻮﺍﻟِﻲ ﻭﺃﺟﺎﻢ ِﺇﻟﹶﻰ ﹶﺫﻟِﻚ ﱂ ﳚﺰ ﺣﻜﻢ ﻭﺍﺣِﺪ
ِﻣﻨﻬﻢ ﻓﻴﻬﻢ ِﺇﻟﱠﺎ ﺃﹶﻥ ﳛﻜﻤﻮﺍ ﻓﻴﻬﻢ ِﺑﺄﹶﻥ ﻳﻜﹸﻮﻧﻮﺍ ﺫﻣﺔ ﻳﺆﺩﻭﻥ ﺍﻟﹾﺨﺮﺍﺝ ﻓﹶﻴﻘﺒﻞ ﹶﺫﻟِﻚ ِﻣﻨﻬﻢ ﻭﳚﻮﺯ
ﻷَﻢ ﻟﹶﻮ ﺻﺎﺭﻭﺍ ﺫﻣﺔ ِﺑ ﻐﻴﺮ ﺣﻜﻢ ﻗﺒﻞ ﹶﺫﻟِﻚ ِﻣﻨﻬﻢ.
ﺤﻜﱠﺎﻡ:
ﺸﺮﻉ ﻭﺍ ﺧِﺘﻴﺎﺭ ﺍﹾﻟ ﺇِﺫﺍ ﺣﻜﻢ ﺍﹾﻟﺤﺎﻛِﻢ ﻓﻴﻬﻢ ِﺑﻤﺎ ﻟﹶﺎ ﻳﻨﺎﺳﺐ ﺍﻟ
ﻗﹶﺎ ﹶﻝ :ﻭﻟﹶﻮ ﺃﻣﻨﺘﻬﻢ ﺍ ﻣ ﺮﺃﹶﺓ ﺃﹶﻭ ﻋﺒﺪ ﻳﻘﹶﺎﺗﻞ ﻋﺮﺿﺖ ﻋﹶﻠﻴﻬِﻢ ﺃﹶﻥ ﻳﺴﻠﻤﻮﺍ ﺃﹶﻭ ﻳﺼﲑﻭﺍ ﺫﻣﺔ ﻭﺇِﻥ
ﺴﺎﺀ؛ﻓﻘﺪ ﺣﻜﻤﻮﺍ ﻣﺴﻠﻤﺎ ﻭﻧﺰﻟﻮﺍ ﻋﻠﻰ ﹶﺫﻟِﻚ ﻓﹶﺤﻜﻢ ﻓﻴﻬﻢ ِﺑﺄﹶﻥ ﺗﻘﺘﻞ ﺍﹾﻟ ﻤﻘﹶﺎﺗﻠﹶﺔ ﻭﺍﻟﺬﺭﻳﺔ ﻭﺍﻟﻨ
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ﺃﹶﺧﻄﹶﺄ ﺍﳊﻜﻢ ﻭﺍﻟﺴﻨﺔ،ﹶﻓﻠﹶﺎ ﺗﻘﺘﻞ ﺍﻟ ﱡﺬ ﺭﻳﺔ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺗﻘﺘﻞ ﺍﹾﻟ ﻤﻘﹶﺎﺗﻠﹶﺔ ﺧﺎﺻﺔ ،ﻭ ﳚﻌﻞ ﺍﻟ ﱡﺬ ﺭﻳﺔ ﻭﺍﻟﻨﺴﺎﺀ
ﺳﺒﻴﺎ.
ﻭﺇِﺫﺍ ﺣﻜﻢ ﺑﻘﺘﻞ ﺭﺟﺎﻝ ﻣﻦ ِﺭﺟﺎﳍ ﻢ ﻭﺃﻛﺎﺑﺮﻫﻢ ِﻣﻤﻦ ﳜﹶﺎﻑ ﻏﺪﺭﻩ ﻭﺑﻐﻴﻪ ،ﻭﺃﹶﻥ ﻳﺼﲑ ﺑ ِﻘﻴﺔ
ﺍﻟ ﺮﺟﺎﻝ ﻣ ﻊ ﺍﻟ ﱡﺬ ﺭﻳﺔ ﺫﻣﺔ ﹶﻓ ﹶﺬﻟِﻚ ﺟﺎﺋِﺰ ،ﻭِﺇ ﹾﻥ ﻧ ﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺭ ﺟ ٍﻞ ﻭﱂ ﻳﺴﻤﻮﻩ ﹶﻓ ﹶﺬﻟِﻚ ِﺇﻟﹶﻰ
ﺍ ِﻹﻣﺎﻡ ﳛﻜﻢ ﻳﻬﻢ ِﺑﺒﻌﺾ ﻫﺬِﻩ ﺍﹾﻟ ﻮﺟﻮﻩ ﻣﺎ ﺭﺃﻯ ﺃﹶﻧﻪ ﺃﻓﻀﻞ ِﻟ ﹾﻠِﺈ ﺳﻠﹶﺎ ِﻡ ﻭﺃﹶﻫﻠﻪ.
ﻭﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﻟﻠﻮﺍﱄ ﺃﹶﻥ ﻳﻘﺒﻞ ﻓِﻲ ﺍﳊﻜﻢ ﻣﺜﻞ ﻫﺬﹶﺍ ِﻣﻨﻬﻢ ﻭﻟﹶﺎ ﳛﻜﻢ ﺻﺒﻴﺎ ﻭﻟﹶﺎ ﺍ ﻣ ﺮﺃﹶﺓ ﻭﻟﹶﺎ ﻋﺪﺍ ﻭﻟﹶﺎ
ِﺫﻣﻴﺎ ﻭﻟﹶﺎ ﺃﻋﻤﻰ ﻭﻟﹶﺎ ﳏﺪﻭﺩﺍ ﻓِﻲ ﻗﺬﻑ ﻭﻟﹶﺎ ﻓﹶﺎ ِﺳﻘﹰﺎ ﻭﻟﹶﺎ ﺻﺎﺣﺐ ﺭِﻳﺒﺔ ﻭﺷﺮ.
ﺨﻴﺮ ﻓِﻲ ﻫﺬﹶﺍ ﻭﻳﻘﺼﺪ ﺃﻫﻞ ﺍﻟ ﺮﺃﹾﻱ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﺼﻞ ﻭﺍﳌﻮﺿﻊ ﻣﻦ ﺍﹾﻟﻤﺴﻠﻤﲔ ﻭﻣﻦ ِﺇﻧﻤﺎ ﻳﺘ
ﻛﹶﺎﻧﺖ ﹶﻟ ﻪ ﺣﻴﺎﻃﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ؛ ﹶﻓﺄﹶﻣﺎ ﻣﻦ ﻟﹶﺎ ﲡﻮﺯ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺃﺣﺪ ﻟﹶﻮ ﺷﻬﺪ ﻋﹶﻠﻴ ِﻪ ﻭﻟﹶﺎ ﺣﻜﻤﻪ
ﻋﻠﻰ ﺍﹾﺛﻨﻴ ِﻦ ﻟﹶﻮ ﺍ ﺧﺘﺼﻤﺎ ِﺇﹶﻟﻴ ِﻪ ﻓﹶﻜﻴﻒ ﳛﻜﻢ ﻓِﻲ ﻫﺬﹶﺍ ﻭﻣﺎ ﺃﺷﺒﻬﻪ؟
ﺴﻜﹶﺮ ﻓﹶﺎ ﺧﺘﺎﺭﻭﺍ ﺭﺟﻼ ﻣﻮﺿﻌﺎ ﻟ ﹶﺬﻟِﻚ ﻗﺒﻞ ﻭﺇِﻥ ﻧﺰﻟﹸﻮﺍ ﻋﻠﻰ ﺣﻜﻢ ﻣﻦ ﳜﺘﺎﺭﻭﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﹾﻟ ﻌ
ِﻣﻨﻬﻢ ﹶﺫﻟِﻚ.
ﻭﺇِﻥ ﺍ ﺧﺘﺎﺭﻭﺍ ﺑﻌﺾ ﻣﻦ ﻭﺻﻔﻨﺎﻩ ِﻣﻤﻦ ﻟﹶﺎ ﲡﻮﺯ ﺷﻬﺎﺩﺗﻪ ﻭﻟﹶﺎ ﺣﻜﻤﻪ ﱂ ﻳﻘﺒﻞ ﹶﺫﻟِﻚ ِﻣﻨﻬﻢ ﻭﺭﺩﻭﺍ
ﺼ ﻦ ِﻣﻨ ﻪ،ﻭﻻ ِﺇﻟﹶﻰ ﻣﻨ ﻌ ٍﺔ ﹶﺃ ﹾﻛﺒ ﺮ ِﻣ ﻦ
ﺼ ٍﻦ ﹶﺃ ﺣ ِﺇﻟﹶﻰ ﻣﻮﺿﻌﻬﻢ ﺍﱠﻟﺬِﻱ ﻛﹶﺎﻧﻮﺍ ﻓِﻴ ِﻪ ﻭﻟﹶﺎ ﻳ ﺮﺩﻭ ﹶﻥ ِﺇﻟﹶﻰ ِﺣ
ﺤ ﹾﻜ ِﻢ.
ﺿﻌﺎ ِﻟ ﹾﻠ
ﻣﻨﻌﺘﻬﻢ ﺇِﻥ ﺳﹶﺄﻟﹸﻮﺍ ﹶﺫﻟِﻚ ﻳﻞ ﹶﻟ ﻬ ﻢ ﺍ ﺧﺘﺎﺭﻭﺍ ﺭﺟﻼ ﻣ ﻮ ِ
ﲔ ﻭ ﺳ ﻤ ﻮ ﻩ ﻭ ﺭﺟﻼ ِﻣﻨ ﻬ ﻢ ﻓﹶﻼ ﻳﺠﺎﺑﻮﺍ ِﺇﻟﹶﻰ ﺴِﻠ ِﻤ ﻭِﺇ ﹾﻥ ﺳﹶﺄﻟﹸﻮﺍ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺭ ﺟ ٍﻞ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺤ ﱢﻜﻤﺎ
ﻚ ﹶﻓ ﺤ ﹾﻜ ِﻢ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ﻛﹶﺎِﻓ ﺮ .ﻭﹶﻟ ﻮ ﹶﺃ ﺧ ﹶﻄﹶﺄ ﺍﹾﻟﻮﺍﻟِﻲ؛ ﹶﻓﹶﺄﺟﺎﺑ ﻬ ﻢ ِﺇﻟﹶﻰ ﹶﺫِﻟ ﺸ ﺮ ﻙ ﻓِﻲ ﺍﹾﻟ ﻚ ﻭﻻ ﻳ ﹶﺫِﻟ
ﺴِﻠﻤﻮﺍ؛ ﹶﻓِﺈﻧ ﻬ ﻢ ﹶﻟ ﻮ ﹶﺃ ﺳﹶﻠﻤﻮﺍ ﹶﻟ ﻢ
ﲔ ﹶﺃ ﻭ ﻳ
ﺴِﻠ ِﻤ
ﺼﲑﻭﺍ ِﺫ ﻣ ﹰﺔ ِﻟ ﹾﻠ ﻤ ﹶﻟ ﻢ ﻳﻨ ِﻔ ﹾﺬ ﺣ ﹾﻜ ﻤ ﻬﻤﺎ ﺍ ِﻹﻣﺎ ﻡ؛ﺇِﻻ ﻓِﻲ ﹶﺃ ﹾﻥ ﻳ ِ
ﻚ ِﻣﻨ ﻬ ﻢ ِﺑ ﻐﻴ ِﺮ ﺣ ﹾﻜ ٍﻢ .ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺃ ﻳﺪِﻳ ِﻬ ﻢ
ﻳ ﹸﻜ ﻦ ﻋﹶﻠﻴ ِﻬ ﻢ ﺳﺒِﻴ ﹲﻞ ،ﻭﹶﻟ ﻮ ﺻﺎﺭﻭﺍ ِﺫ ﻣ ﹰﺔ ﹸﻗِﺒ ﹶﻞ ﹶﺫِﻟ
ﺴﹶﺄﻟﹸﻮﺍ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺑﻌﻀﻬﻢ ﹶﻟ ﻢ ﻳﺠﺎﺑﻮﺍ ِﺇﻟﹶﻰ ﲔ ﹶﻓ ﺴِﻠ ِﻤ
ﹶﺃﺳﺎﺭﻯ ِﻣ ﻦ ﹶﺃ ﺳﺮﻯ ﺍﹾﻟ ﻤ
ﺴِﻠﻤﻮﺍ ﻓﹶﻼ ﺼﲑﻭﺍ ِﺫ ﻣ ﹰﺔ ﹶﺃ ﻭ ﻳ
ﺠ ﺰ ﺣ ﹾﻜ ﻢ ﺍ َﻷ ِﺳ ِﲑ ﻓِﻴﻬِ ﻢ ﺇِﻻ ِﺑﹶﺄ ﹾﻥ ﻳ ِ ﻚ؛ﹶﻓِﺈ ﹾﻥ ﺃﹶﺟﺎﺑ ﻬ ﻢ ﺍ ِﻹﻣﺎ ﻡ ﹶﻟ ﻢ ﻳ ﹶﺫِﻟ
ﻳﻜﹸﻮ ﹸﻥ ﻋﹶﻠﻴ ِﻬ ﻢ ﺳﺒِﻴ ﹲﻞ.
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ﻚ ﻣ ﻦ ﹶﺃ ﺳﹶﻠ ﻢ ِﻣﻨ ﻬ ﻢ ﻭ ﻫ ﻮ ﻣﻘِﻴ ﻢ ﻓِﻲ
ﺴِﻠ ﻢ ﺍﱠﻟﺬِﻱ ﻣﻌﻬﻢ ِﻓﻲ ﺩﺍﺭﻫِﻢ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﻚ ﺍﻟﺘﺎ ِﺟ ﺮ ﺍﹾﻟ ﻤ
ﻭ ﹶﻛ ﹶﺬِﻟ
ﺐ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺒ ﹶﻞ ﺣ ﹾﻜ ﻤ ﻪ ﻭِﺇ ﹾﻥ
ﲔ ،ﻭ ﻫ ﻮ ِﻣﻨ ﻬ ﻢ ﻓﹶﻼ ﹸﺃ ِﺣ
ﺴِﻠ ِﻤ ﺴ ﹶﻜ ِﺮ ﺍﹾﻟ ﻤ
ﺩﺍ ِﺭ ِﻫ ﻢ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣﻘِﻴﻤﺎ ﻓِﻲ ﻋ
ﻑ ﻋﻠﹶﻰ ﺍ ِﻹﺳﻼ ِﻡ. ﺨ ﻮ ﺤ ﹾﻜ ﻢ ﻭ ﺧ ﹶﻄ ِﺮ ِﻩ ﻭﻣﺎ ﻳﺘ ﺴِﻠﻤﺎِ ،ﻣ ﻦ ِﻗﺒ ِﻞ ِﻋ ﹶﻈ ِﻢ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻛﹶﺎ ﹶﻥ ﻣ
ﻱ ﻭﺍ َﻷ ﻣﻮﺍ ِﻝ ﺿ ﻲ ﻭﻧ ﺰﻟﹸﻮﺍ ﺑِﺎﻟ ﱠﺬﺭﺍ ِﺭ ﲔ ﹶﻓ ﺮ ِ ﺴِﻠﻤِ ﻭِﺇ ﹾﻥ ﻧ ﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻢ ﺭ ﺟ ٍﻞ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺕﲔ ﻭ ﺭﻗِﻴ ﻖ ِﻣ ﻦ ﺭﻗِﻴ ِﻘ ِﻬ ﻢ ﻭﹶﺃ ﻣﻮﺍ ﹲﻝ ِﻣ ﻦ ﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ؛ﹶﻓﻤﺎ
ﺴِﻠ ِﻤ ﻭﺍﻟ ﺮﻗِﻴ ِﻖ،ﻭ ﻣ ﻌ ﻬ ﻢ ﹶﺃ ﺳﺮﻯ ِﻣ ﻦ ﹶﺃ ﺳﺮﻯ ﺍﹾﻟ ﻤ
ﺼِﻨ ِﻬ ﻢ ﻭ ﻣ ﹾﺄ ﻣِﻨ ِﻬ ﻢ ﺣﺘﻰ
ﺴﹶﺄﻟﹸﻮﺍ ﹶﺃ ﹾﻥ ﻳ ﺮﺩﻭﺍ ِﺇﻟﹶﻰ ِﺣ ﺤ ﹾﻜ ﻢ ﹶﻓ
ﻀ ﻲ ﺍﹾﻟ
ﺤ ﱠﻜ ﻢ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﻤ ِ ﺍﻟ ﺮ ﺟ ﹸﻞ ﺍﻟﹾ ﻤ
ﻚ ﹸﻛﱢﻠ ِﻪ ﻣﺎ ﺧﻼ ﺨﻴﺮﻭﺍ ﻣ ﻦ ﻳﻨ ِﺰﻟﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ ِﻪ ﺧﻠﱠﻰ ﺑﻴﻨ ﻬ ﻢ ﻭﺑﻴ ﻦ ﹶﺫِﻟ ﻳﻨ ﹸﻈﺮﻭﺍ ﻓِﻲ ﹸﺃﻣﻮ ِﺭ ِﻫ ﻢ ﻭﻳﺘ
ﲔ ﻭﻳ ﻌﻄﹸﻮﻧ ﻬ ﻢﺴِﻠ ِﻤ ﲔ؛ ﹶﻓِﺈﻧ ﻬ ﻢ ﻳﻨ ﺰﻋﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻭﻳﺒِﻴﻌﻮ ﹶﻥ ﺍﻟ ﺮﻗِﻴ ﻖ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺴِﻠ ِﻤ ﹶﺃﺳﺎﺭﻯ ﺍﹾﻟ ﻤ
ﺍﹾﻟﻘِﻴ ﻤ ﹶﺔ.
ﻚ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺃ ﻳﺪِﻳ ِﻬ ﻢ ﹶﺃ ﻫ ﹸﻞ ِﺫ ﻣ ٍﺔ ِﻣ ﻦ ِﺫ ﻣِﺘﻨﺎ ﹶﺃ ﺣﺮﺍ ﺭ ﻳﻨ ﺰﻋﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﻭﻛﹶ ﹶﺬِﻟ
ﺴﹶﺄﻟﹸﻮﺍ ﹶﺃ ﹾﻥ ﻳﺮﺩﻭﺍ ﻣﻌﻬﻢ ﱂ ﻳﺮﺩﻭﺍ ﻣﻌﻢ ﻭﹾﻟﻴﻨ ِﺰﻋﻮﺍ ِﻣ ﻦ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ِﻣ ﻦ ِﻗﺒ ِﻞ ﹶﺃﻳ ِﺪﻳ ِﻬ ﻢ ﹶﻗ ﻮ ﻡ ﹶﻗ ﺪ ﹶﺃ ﺳﹶﻠﻤﻮﺍ؛ﹶﻓ
ﺤ ﹾﻜ ﻢ ﻟﹶﺎ ﻳﻨ ﹶﻔ ﹸﺬ ﻓِﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻳﺮﺩ ﺍﹾﻟﻤﺴﻠﻤﲔ ِﺇﻟﹶﻰ ﺩﺍﺭ ﺍﳊﺮﺑﻮ ﺍﻟﺸﺮﻙ ،ﻭ ﺭﻗِﻴ ﻖ ِﺫ ﻣِﺘﻨﺎ ِﻣ ﹾﺜ ﹸﻞ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺭﻗِﻴ ِﻘﻨﺎ.
ﺴﹶﺄﻟﹸﻮﺍ ﺭ ﺩ ﻫ ﻢ ﻣ ﻌ ﻬ ﻢ ﹶﻟ ﻢ ﻳ ﺮﺩﻭﺍ ﻭﹸﺃ ِﺧﺬﹸﻭﺍ ِﻣﻨ ﻬ ﻢﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻋﺒِﻴ ﺪ ﹶﻟ ﻬ ﻢ ﹶﻗ ﺪ ﹶﺃ ﺳﹶﻠﻤﻮﺍ؛ﹶﻓ
٣١٩
ﺴِﻠﻤﻮ ﹶﻥ ﻓِﻲ ﺣ ﺮِﺑ ِﻬ ﻢ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟ ﱢﺬ ﻣ ِﺔ ﹶﺃﻣﺎﻥ ﻓِﻲ ﺍﹾﻟﻌﺪﻭ. ﺲ ِﻟ ﻤ ِﻦ ﺍ ﺳﺘﻌﺎ ﹶﻥ ِﺑ ِﻬ ﻢ ﺍﹾﻟ ﻤ
ﺑِﺎﹾﻟﻘِﻴ ﻤ ِﺔ،ﻭﹶﻟﻴ
ﻭﻫﻮ ﻣﺬﻫﺐ ﻗﻮﻱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳊﻜﻢ،ﻓﻴﻤﺎ ﻓﻴﻪ ﻧﺺ ﻭﺍﺿﺢ ﻻ ﳎﺎﻝ ﻓﻴﻪ ﻟﻼﺟﺘﻬﺎﺩ ﻭﺍﳋﻄﺄ
ﻭﺍﻟﺼﻮﺍﺏ،ﺃﻣﺎ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻗﺪ ﻳﺒﺪﻭ ﻓﻴﻬﺎ ﳎﺎﻝ ﻟﻼﺟﺘﻬﺎﺩ ﻭﺍﳊﻜﻢ ﻓﻴﻬﺎ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ
ﺻﻮﺍﺑﹰﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﺧﻄﺄ،ﻓﺎﻟﻨﻬﻲ ﻓﻴﻬﺎ ﻗﺎﺋﻢ،ﻭﻛﺬﻟﻚ ﺫﻣﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺈﺎ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺍﳊﻈﺮ
ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺩﻋﻮﺓ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﶈﺎﺭﺑﲔ ﺇﱃ ﺍﳍﺠﺮﺓ ﺇﱃ ﺑﻼﺩ ﺍﻹﺳﻼﻡ:
ﺧﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻌﺒﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ،ﻭﺟﻌﻞ ﺍﻷﺭﺽ ﻭﺍﺳﻌﺔ ﻗﺴﻢ،ﻓﻴﻬﺎ ﺍﻷﺭﺯﺍﻕ،ﻓﺈﺫﺍ
ﺿﻴ ﻖ ﻋﻠﻰ ﺃﺣﺪ ﺑﺴﺒﺐ ﻋﺒﺎﺩﺓ ﺍﷲ ﰲ ﺑﻠﺪ،ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻬﺠﺮ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻭﻳﺘﺤﻮﻝ ﻣﻨﻪ ﺇﱃ
ﺑﻠﺪ ﺁﺧﺮ ﻳﻨﺠﻮ ﻓﻴﻪ ﻣﻦ ﺍﳌﻀﺎﻳﻘﺔ ﻭﺍﻟﺼﺪ ﻋﻦ ﺩﻳﻦ ﺍﷲ.
- ٣١٩ﺍﳋﺮﺍﺝ ﻷﰊ ﻳﻮﺳﻒ )ﺹ(٢٢١:
١٧٦
ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺑﻴﺎﻥ ﺃﻥ ﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ،ﺃﻥ ﻳﺪﻋﻮﺍ ﺍﺎﻫﺪﻭﻥ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﶈﺎﺭﺑﲔ،ﺇﱃ
ﺗﺮﻙ ﺑﻼﺩ ﺍﳊﺮﺏ ﻭﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺑﻼﺩ ﺍﻹﺳﻼﻡ،ﻟﻴﺆﺩﻱ ﺷﻌﺎﺋﺮ ﺩﻳﻨﻪ ﰲ ﺃﻣﺎﻥ،ﻭﻟﻴﺰﺩﺍﺩ ﻋﻠﻤﹰﺎ
ﺑﺪﻳﻨﻪ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ﺍﳌﺴﻠﻤﲔ،ﻭﻳﻜﺜﺮ ﺳﻮﺍﺩﻫﻢ ﺑﺎﳉﻬﺎﺩ ﰲ ﺻﻔﻬﻢ.
ﻭﻗﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻮﺻﻲ ﺑﺬﻟﻚ ﺃﻣﺮﺍﺀﻩ ﻋﻨﺪﻣﺎ ﻳﺒﻌﺜﻬﻢ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ،ﻓ ﻌ ﻦ
ﺶ،ﹶﺃ ﻭﷲ ِﺇﺫﹶﺍ ﹶﺃ ﻣ ﺮ ﹶﺃ ِﻣﲑﺍ ﻋﻠﹶﻰ ﺟﻴ ٍ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺖﲔ ﺧﻴﺮﺍ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ...»:ﻭِﺇﺫﹶﺍ ﹶﻟﻘِﻴ ﺴِﻠ ِﻤ ﷲ ،ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺻِﺘ ِﻪ ِﺑﺘ ﹾﻘﻮﻯ ﺍ ِﺳ ِﺮﻳ ٍﺔ،ﹶﺃ ﻭﺻﺎ ﻩ ﻓِﻲ ﺧﺎ
ﺙ ِﺧﺼﺎ ٍﻝ -ﹶﺃ ﻭ ِﺧﻠﹶﺎ ٍﻝ -ﹶﻓﹶﺄﻳﺘ ﻬ ﻦ ﻣﺎ ﹶﺃﺟﺎﺑﻮ ﻙ ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ﲔ،ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﹶﺛﻠﹶﺎ ِ ﺸ ِﺮ ِﻛ ﻋ ﺪ ﻭ ﻙ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ
ﻒ ﻋﻨ ﻬ ﻢ،ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺟﺎﺑﻮ ﻙ،ﻓﹶﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ِﻣﻨ ﻬ ﻢ ،ﻭ ﹸﻛ
ﻚ ﹶﻓﹶﻠ ﻬ ﻢ ﻣﺎ
ﺤ ﻮ ِﻝ ِﻣ ﻦ ﺩﺍ ِﺭ ِﻫ ﻢ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭﹶﺃ ﺧﺒِ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ِﺇ ﹾﻥ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ ِﺇﻟﹶﻰ ﺍﻟﺘ
ﺤ ﻮﻟﹸﻮﺍ ِﻣﻨﻬﺎ ،ﹶﻓﹶﺄ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃﻧ ﻬ ﻢ ﻳﻜﹸﻮﻧﻮ ﹶﻥ
ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳﺘ
ﲔ ،ﻭﻟﹶﺎ ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ﻬ ﻢﺠﺮِﻱ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﷲ ﺍﱠﻟﺬِﻱ ﻳ ﺠﺮِﻱ ﻋﹶﻠﻴِ ﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺍ ِ ﲔ،ﻳ
ﺴِﻠ ِﻤ ﺏ ﺍﹾﻟ ﻤ ﹶﻛﹶﺄ ﻋﺮﺍ ِ
ﲔ.٣٢٠«... ﺴِﻠ ِﻤ ﻓِﻲ ﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﻭﺍﹾﻟ ﹶﻔ ﻲ ِﺀ ﺷ ﻲ ٌﺀ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺠﺎ ِﻫﺪﻭﺍ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﻫﺬﺍ ﺇﺫﺍ ﺑﻘﻴﺖ ﺍﻟﺒﻼﺩ ﺑﻼﺩ ﺣﺮﺏ،ﺃﻣﺎ ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﺩﺍﺭ ﺇﺳﻼﻡ ﻛﻠﻬﺎ ﻓﺈﻥ ﺍﳍﺠﺮﺓ ﺣﻴﻨﺌﺬ ﻏﲑ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﺱ ﺭ ِ ﻭﺍﺟﺒﺔ،ﻭﻋﻠﻰ ﺫﻟﻚ ﳛﻤﻞ ﻣﺎ ﺟﺎﺀ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺠ ﺮ ﹶﺓ ﺑ ﻌ ﺪ ﺍﻟ ﹶﻔﺘ ِﺢ ،ﻭﹶﻟ ِﻜ ﻦ ِﺟﻬﺎ ﺩ ﻭِﻧﻴ ﹲﺔ ،ﻭِﺇﺫﹶﺍ ﺍ ﺳﺘﻨ ِﻔ ﺮﺗ ﻢ ﻓﹶﺎﻧ ِﻔﺮﻭﺍ«.٣٢١
»:ﹶﻻ ِﻫ
ﺍﻟﺮﻓﻖ ﺑﺎﻷﺳﲑ،ﻭﺍﳌﻦ ﻋﻠﻴﻪ ﺇﺫﺍ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﻓﻴﻪ ﻣﺼﻠﺤﺔ:
ﻋﻨﺪﻣﺎ ﻳﻮﺍﺟﻪ ﺍﳌﺴﻠﻢ ﺍﻟﻜﺎﻓﺮ ﰲ ﺍﳌﻌﺮﻛﺔ،ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﺗﺄﺧﺬﻩ ﻓﻴﻪ ﺭﺃﻓﺔ ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﱰﻝ
ﺑﻪ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺃﻣﺮﻩ ﺍﷲ ﺑﻪ ﻭﺍﻟﺬﻝ ﻟﻴﺘﺤﻘﻖ ﻋﻠﻴﻪ -ﺃﻱ ﻋﻠﻰ ﻋﺪﻭ ﺍﷲ ﺍﻟﻜﺎﻓﺮ -ﺍﻟﻨﺼﺮ
ﺼ ﺮ ﹸﻛ ﻢ
ﺨ ِﺰ ِﻫ ﻢ ﻭﻳﻨ
ﻟﻌﺒﺎﺩ ﺍﷲ ﺍﳌﺆﻣﻨﲔ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ}:ﻗﹶﺎِﺗﻠﹸﻮ ﻫ ﻢ ﻳ ﻌ ﱢﺬﺑ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ِﺑﹶﺄﻳﺪِﻳ ﹸﻜ ﻢ ﻭﻳ
ﺏ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻆ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﻭﻳﺘﻮ ﺐ ﹶﻏﻴ ﹶ ﲔ ) (١٤ﻭﻳ ﹾﺬ ِﻫ ﺻﺪﻭ ﺭ ﹶﻗ ﻮ ٍﻡ ﻣ ﺆ ِﻣِﻨ
ﻒ
ﺸ ِ
ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﻳ
ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِﻴ ﻢ ﺣﻜِﻴ ﻢ )] {(١٥ﺍﻟﺘﻮﺑﺔ[١٥،١٤:
ﺿ ِﺮﺑﻮﺍ ِﻣﻨ ﻬ ﻢ ﹸﻛ ﱠﻞ ﺑﻨﺎ ٍﻥ{ ]ﺍﻷﻧﻔﺎﻝ[١٢:
ﻕ ﻭﺍ
ﻕ ﺍﹾﻟﹶﺄ ﻋﻨﺎ ِ
ﺿ ِﺮﺑﻮﺍ ﻓﹶ ﻮ
ﻭﻗﺎﻝ}:ﻓﹶﺎ
- ٣٢٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٣١) - ٣(١٣٥٧ /٣
- ٣٢١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٧٨٣)(١٥ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٨٦٤) - ٨٦(١٤٨٨ /٣
] ﺵ )ﻻ ﻫﺠﺮﺓ( ﻣﻦ ﻣﻜﺔ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﻓﻴﻬﺎ ﺇﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ) .ﺍﻟﻔﺘﺢ( ﻓﺘﺢ ﻣﻜﺔ[
١٧٧
ﻭﻫﺬﺍ ﺧﻄﺎﺏ،ﺇﻣﺎ ﻟﻠﻤﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻬﻢ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﻴﻜﻮﻥ ﰲ ﺫﻟﻚ
ﺩﻟﻴﻞ ﺃﻢ ﺑﺎﺷﺮﻭﺍ ﺍﻟﻘﺘﺎﻝ ﻳﻮﻡ ﺑﺪﺭ،ﺃﻭ ﻟﻠﻤﺆﻣﻨﲔ ﻳﺸﺠﻌﻬﻢ ﺍﷲ،ﻭﻳﻌﻠﻤﻬﻢ ﻛﻴﻒ ﻳﻘﺘﻠﻮﻥ
ﺍﳌﺸﺮﻛﲔ،ﻭﺃﻢ ﻻ ﻳﺮﲪﻮﻢ،ﻭﺫﻟﻚ ﻷﻢ ﺷﺎﻗﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻱ:ﺣﺎﺭﺑﻮﳘﺎ ﻭﺑﺎﺭﺯﻭﳘﺎ
٣٢٢
ﺑﺎﻟﻌﺪﺍﻭﺓ.
ﺿ ِﺮﺑﻮﺍ ِﻣﻨ ﻬ ﻢ ﹸﻛ ﱠﻞ ﺑﻨﺎ ٍﻥ« ﻫﻮ ﺩﻋﻮﺓ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ
ﻕ ﻭﺍ
ﻕ ﺍﹾﻟﹶﺄﻋﻨﺎ ِ
ﺿ ِﺮﺑﻮﺍ ﹶﻓ ﻮ
ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ»:ﻓﹶﺎ
ﳛﺼﺪﻭﺍ ﻫﺬﺍ ﺍﻟﺰﺭﻉ ﺍﻟﺬﻱ ﺃﺻﺒﺤﺖ ﻗﻄﻮﻓﻪ ﺩﺍﻧﻴﺔ ﻷﻳﺪﻳﻬﻢ،ﻭﺬﺍ ﻳﻀﺎﻑ ﻫﺬﺍ ﺍﶈﺼﻮﻝ ﻛﻠﻪ
ﳍﻢ،ﻭﳛﺴﺐ ﻣﻦ ﻋﻤﻞ ﺃﻳﺪﻳﻬﻢ..ﻭﻫﺬﺍ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻋﻠﻴﻬﻢ،ﻭﺭﲪﺔ ﻭﺍﺳﻌﺔ ﻣﻦ ﺭﲪﺘﻪ ﻢ.
ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﻬﻠﻚ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺒﺘﻠﻰ ﻢ ﺍﳌﺆﻣﻨﲔ ﻟﻔﻌﻞ..ﻭﻟﻜﻦ ﺃﻳﻦ
ﺑﻼﺀ ﺍﳌﺆﻣﻨﲔ؟ ﻭﺃﻳﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻀﺎﻑ ﺇﻟﻴﻬﻢ،ﻭﻳﺆﺟﺮﻭﻥ ﻋﻠﻴﻪ؟
ﺇﻧﻪ ﻣﻦ ﺗﺪﺑﲑ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﻜﻤﺘﻪ،ﺃﻥ ﻳﺒﺘﻠﻰ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ،ﻭﺫﻟﻚ ﻟﻴﻈﻬﺮ ﰱ ﻛ ﹼﻞ
ﺇﻧﺴﺎﻥ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ،ﻭﺬﺍ ﺗﻨﻜﺸﻒ ﻟﻠﻨﺎﺱ ﻭﺟﻮﻫﻬﻢ،ﻭﺗﺘﺤﺪﺩ ﻣﻮﺍﻗﻔﻬﻢ.
ﺿ ِﺮﺑﻮﺍ ِﻣﻨ ﻬ ﻢ ﹸﻛ ﱠﻞ ﺑﻨﺎ ٍﻥ« ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻳﻨﺒﻐﻰ ﺃﻥ
ﻕ ﻭﺍ
ﻕ ﺍﹾﻟﹶﺄﻋﻨﺎ ِ
ﺿ ِﺮﺑﻮﺍ ﹶﻓ ﻮ
ﻭﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ»:ﻓﹶﺎ
ﻳﺘﺠﻪ ﺇﻟﻴﻪ ﺿﺮﺏ ﺍﳌﺆﻣﻨﲔ ﰱ ﺟﺒﻬﺔ ﺍﳌﺸﺮﻛﲔ،ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﰱ ﺍﳌﻮﺍﻃﻦ ﺍﻟﱵ ﲣﻤﺪ ﺎ
ﺃﻧﻔﺎﺳﻬﻢ،ﺃﻭ ﺗﺸﻞ ﺣﺮﻛﺎﻢ،ﻭﺫﻟﻚ ﺑﻀﺮﺏ ﺍﻟﺮﺀﻭﺱ ﺍﻟﱵ ﻋﺸﺶ ﻓﻴﻬﺎ ﺍﻟﺸﺮﻙ،ﻭﺃﻓﺮﺥ ﻓﻴﻬﺎ
ﺍﻟﻀﻼﻝ،ﻭﺿﺮﺏ ﺗﻠﻚ ﺍﻷﻳﺪﻯ ﺍﻟﱵ ﻛﺎﻧﺖ ﲤﺘﺪ ﺑﺎﻷﺫﻯ ﺇﱃ ﺍﳌﺴﻠﻤﲔ،ﻭﻫﺎ ﻫﻰ ﺫﻯ ﺗﺮﻳﺪ
٣٢٣
ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻬﻢ.
ﲔ ﻣ ﻌﱢﻠ ﻤ ﻬ ﻢ ﹶﻛﻴ ِﻔﻴ ﹶﺔ
ﻚ ﹶﺃ ﹾﻥ ﻳﻘﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﻣ ﺮ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺏ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﻮ ِﻝ ﻓِﻲ ﹶﺫِﻟ
ﺼﻮﺍ
ﻗﺎﻝ ﺍﻟﻄﱪﻱ":ﻭﺍﻟ
ﻱﻕ ِﻣﻨ ﻬ ﻢ ﻭﺍﹾﻟﹶﺄﻳ ِﺪ ﻕ ﺍﹾﻟﺄﹶﻋﻨﺎ ِ ﻀ ِﺮﺑﻮﺍ ﹶﻓ ﻮ ﻒ ﹶﺃ ﹾﻥ ﻳ ﺴﻴ ِ
ﺿ ﺮِﺑ ِﻬ ﻢ ﺑِﺎﻟ ﲔ ﻭ ﺸ ِﺮ ِﻛ
ﹶﻗﺘ ِﻞ ﺍﹾﻟ ﻤ
ﺤﺘ ﻤ ﹲﻞ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣﺮﺍﺩﺍ ِﺑ ِﻪ ﻕ{ ]ﺍﻷﻧﻔﺎﻝ [١٢:ﻣ ﻕ ﺍﹾﻟﺄﹶﻋﻨﺎ ِ ﻭﺍﹾﻟﹶﺄ ﺭ ﺟ ﹶﻞ ،ﻭﹶﻗ ﻮﹸﻟ ﻪ}:ﹶﻓ ﻮ
ﻕ ﻭِﺇﺫﹶﺍﻕ،ﹶﻓﻴﻜﹸﻮ ﹶﻥ ﻣ ﻌﻨﺎ ﻩ :ﻋﻠﹶﻰ ﺍﹾﻟﺄﹶﻋﻨﺎ ِ
ﻕ ِﺟ ﹾﻠ ﺪ ِﺓ ﺍﹾﻟﺄﹶﻋﻨﺎ ِﺤﺘ ﻤ ﹲﻞ ﺃﹶ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣﺮﺍﺩﺍ ِﺑ ِﻪ ﹶﻓ ﻮ
ﺱ ،ﻭ ﻣ ﺍﻟ ﺮﺀُﻭ
ﺤﺘ ِﻤﻠﹰﺎ ﻣﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ِﻣ ﻦ
ﻕ .ﻭﺇِﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟﹶﺄ ﻣ ﺮ ﻣ
ﺻ ﺢ ﹶﻗ ﻮ ﹸﻝ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ :ﻣ ﻌﻨﺎ ﻩ ﺍﹾﻟﺄﹶﻋﻨﺎ ﻚ ﺍ ﺣﺘ ﻤ ﹶﻞ ﹶﺫِﻟ
ﺴﻠِﻴ ﻢ ﺐ ﺍﻟﺘ
ﺠ ﺠ ٍﺔ ﻳ ِ
ﺤﺾ ِﺇﻟﱠﺎ ِﺑ ﺾ ﻣﻌﺎﻧِﻴ ِﻪ ﺩﻭ ﹶﻥ ﺑ ﻌ ٍ ﺍﻟﺘ ﹾﺄﻭِﻳ ِﻞ،ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟﻨﺎ ﹶﺃ ﹾﻥ ﻧ ﻮﺟ ﻬ ﻪ ِﺇﻟﹶﻰ ﺑ ﻌ ِ
- ٣٢٢ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ = ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ )ﺹ(٣١٦:
- ٣٢٣ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ )(٥٧٩ /٥
١٧٨
ﺱ
ﺏ ﺭﺀُﻭ ِ
ﻀ ﺮ ِ
ﺐ ﹶﺃ ﹾﻥ ﻳﻘﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﻣ ﺮ ِﺑ
ﺻ ِﻪ،ﻓﹶﺎﹾﻟﻮﺍ ِﺟ
ﺠ ﹶﺔ ﺗ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﺧﺼﻮ ِ
ﹶﻟﻬﺎ ،ﻭﻟﹶﺎ ﺣ
ﺏ ﻧِﺒﻴ ِﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺷ ِﻬﺪﻭﺍ ﻣ ﻌ ﻪ ﺑ ﺪﺭﺍ ﻭﹶﺃ ﻣﺎ ﺻﺤﺎ ﲔ ﻭﺃﹶﻋﻨﺎِﻗ ِﻬﻢ ﻭﹶﺃ ﻳ ِﺪِﻳ ِﻬ ﻢ ﻭﹶﺃ ﺭ ﺟِﻠ ِﻬ ﻢ ﹶﺃ
ﺸ ِﺮ ِﻛ
ﺍﹾﻟ ﻤ
ﺿ ِﺮﺑﻮﺍ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ِﻣ ﻦ
ﺿ ِﺮﺑﻮﺍ ِﻣﻨ ﻬ ﻢ ﹸﻛ ﱠﻞ ﺑﻨﺎ ٍﻥ{ ]ﺍﻷﻧﻔﺎﻝ [١٢:ﹶﻓِﺈ ﱠﻥ ﻣ ﻌﻨﺎ ﻩ:ﻭﺍ ﹶﻗ ﻮﹸﻟ ﻪ}:ﻭﺍ
٣٢٤
ﻑ ﹶﺃ ﻳﺪِﻳ ِﻬ ﻢ ﻭﹶﺃ ﺭ ﺟِﻠ ِﻬ ﻢ".
ﺼ ٍﻞ ِﻣ ﻦ ﹶﺃ ﹾﻃﺮﺍ ِ ﻑ ﻭِ ﻣ ﹾﻔ ﻋ ﺪ ﻭ ﹸﻛ ﻢ ﹸﻛ ﱠﻞ ﹶﻃ ﺮ ٍ
ﺏ{ ]ﳏﻤﺪ.[٤:
ﺏ ﺍﻟ ﺮﻗﹶﺎ ِ
ﻀ ﺮ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ }:ﹶﻓِﺈﺫﹶﺍ ﹶﻟﻘِﻴﺘ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﹶﻓ
ﺇﻥ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ،ﺇﺫﺍ ﺍﻟﺘﻘﻮﺍ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ﰱ ﻣﻴﺪﺍﻥ ﻗﺘﺎﻝ،ﺃﻥ ﻳﻮﻃﻨﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ
ﺍﻟﻐﻠﺒﺔ ﳍﻢ،ﻓﺈﻥ ﺍﻧﺘﺼﺎﺭﻫﻢ ﺍﻧﺘﺼﺎﺭ ﻟﻠﺤﻖ ﻭﺍﳋﲑ،ﻭﻫﻮ ﺍﻧﺘﺼﺎﺭ ﷲ،ﻭﻟﺪﻳﻦ ﺍﷲ،ﻭﺃﻥ ﻫﺰﳝﺘﻬﻢ
ﺏ
ﻀ ﺮ
ﲤﻜﲔ ﻟﻠﺒﺎﻃﻞ،ﻭﺗﺴﻠﻴﻂ ﻟﻠﺒﻐﻰ ﻭﺍﻟﻌﺪﻭﺍﻥ،ﻋﻠﻰ ﻣﻮﺍﻗﻊ ﺍﳋﲑ ﻭﺍﳊﻖ..ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ»:ﹶﻓ
ﺏ« ﺃﻱ ﻓﺎﺿﺮﺑﻮﺍ ﺍﻟﺮﻗﺎﺏ..ﻭﻗﺪ ﺃﻗﻴﻢ ﻣﺼﺪﺭ ﺍﻟﻔﻌﻞ ﻣﻘﺎﻡ ﺍﻟﻔﻌﻞ،ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻻﺍﻟﺮﻗﺎ ِ
ﻳﻜﻮﻥ ﻟﻠﻤﺆﻣﻨﲔ ﰱ ﻟﻘﺎﺀ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺃﻱ ﻓﻌﻞ ﺃﻭ ﺷﺄﻥ،ﺇﻻ ﺍﻟﻀﺮﺏ،ﻭﺍﻟﻀﺮﺏ ﻟﻠﺮﻗﺎﺏ..
ﻭﺍﳌﺼﺪﺭ ﻫﻮ ﺃﺻﻞ ﳌﺎ ﻳﺸﺘﻖ ﻣﻨﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﻭﺻﻔﺎﺕ،ﻭﺃﲰﺎﺀ..ﻭﻫﺬﺍ ﻳﻌﲎ ﺃﻧﻪ ﺟﺎﻣﻊ ﻟﻜﻞ
ﻣﻌﲎ ﻳﺸﺘﻖ ﻣﻨﻪ..ﻭﻫﺬﺍ ﻳﻌﲎ ﺃﻥ ﺗﺴﻠﻴﻂ ﺍﳌﺼﺪﺭ ﻋﻠﻰ ﺷﻰﺀ،ﻫﻮ ﻗﺼﺮ ﻛﻞ ﻣﻌﻄﻴﺎﺕ ﺍﳌﺼﺪﺭ
ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻭﺣﺪﻩ،ﺩﻭﻥ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺷﻰﺀ ﻏﲑﻩ..
ﺏ« ..ﻗﺪ ﺳﻠﹼﻂ ﺍﳌﺼﺪﺭ ﻋﻠﻰ ﺍﻟﺮﻗﺎﺏ،ﻓﻜﺎﻥ ﻫﺬﺍ ﻗﺎﺿﻴﺎ
ﺏ ﺍﻟﺮﻗﺎ ِ
ﻀ ﺮ
ﻭﻫﻨﺎ ﰱ ﻫﺬﺍ ﺍﳌﺼﺪﺭ »ﹶﻓ
ﺑﺄﻻ ﻳﻜﻮﻥ ﻟﻠﻤﺆﻣﻨﲔ ﺷﺄﻥ ﰱ ﻣﻮﻗﻒ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ -ﺇﻻ ﺍﻟﻀﺮﺏ،ﻭﺍﻟﻀﺮﺏ ﰱ
ﺍﻟﺮﻗﺎﺏ،ﺩﻭﻥ ﻏﲑﻫﺎ..
ﻭﺍﳌﺮﺍﺩ ﺑﻀﺮﺏ ﺍﻟﺮﻗﺎﺏ،ﺍﻟﻀﺮﺏ ﰱ ﻣﻮﻃﻦ ﺍﻟﻘﺘﻞ،ﻻ ﰱ ﻣﻮﻃﻦ ﺁﺧﺮ،ﻛﺎﻷﻃﺮﺍﻑ
ﻭﳓﻮﻫﺎ،ﺣﻴﺚ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﺘﻞ ﳏﻘﻘﺎ ﺑﻀﺮﺎ..
ﻫﺬﺍ،ﻭﻟﻴﺲ ﺍﻟﻀﺮﺏ ﻟﻠﺮﻗﺎﺏ ﺃﻣﺮﺍ ﻻﺯﻣﺎ ﻻ ﺑﺪ ﻣﻨﻪ،ﺇﻻ ﺇﺫﺍ ﺃﻣﻜﻦ،ﻭﺳﻨﺤﺖ ﺍﻟﻔﺮﺻﺔ ﻟﻠﻤﺆﻣﻦ
ﻣﻦ ﺿﺮﺏ ﺍﻟﻜﺎﻓﺮ ﺍﻟﻀﺮﺑﺔ ﺍﻟﻘﺎﺗﻠﺔ..ﺃﻣﺎ ﺣﲔ ﻻ ﳝﻜﻦ ﺿﺮﺏ ﺍﻟﻌﻨﻖ،ﺃﻭ ﺍﻟﻀﺮﺏ ﰱ
ﻣﻘﺘﻞ،ﻓﻠﻴﻀﺮﺏ ﺣﻴﺚ ﺃﻣﻜﻨﻪ ﺍﻟﻀﺮﺏ،ﰱ ﺍﻷﻃﺮﺍﻑ ﺃﻭ ﻏﲑﻫﺎ..
ﺃﻣﺎ ﻓﺎﺋﺪﺓ ﺍﻷﻣﺮ ﺑﻀﺮﺏ ﺍﻟﺮﻗﺎﺏ،ﻓﻬﻮ ﻟﻌﺰﻝ ﺷﻌﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻻﺳﺘﺒﻘﺎﺀ ﻋﻠﻰ ﻣﻦ ﺃﻣﻜﻨﺘﻬﻢ
ﺍﻟﻔﺮﺻﺔ ﻓﻴﻬﻢ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ،ﻭﻗﺪﺭﻭﺍ ﻋﻠﻰ ﻗﺘﻠﻬﻢ،ﻳﺮﻳﺪﻭﻥ ﺑﺬﻟﻚ ﺃﺳﺮﻫﻢ،ﻭﺟﻌﻠﻬﻢ ﻣﻦ ﻣﻐﺎﱎ
- ٣٢٤ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ )(٧١ /١١
١٧٩
ﺍﳊﺮﺏ..ﻭﻫﺬﺍ ﻣﻦ ﺷﺄﻧﻪ ﺃﻻ ﻳﻘﻴﻢ ﻧﻈﺮ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰱ ﺳﺒﻴﻞ ﺍﷲ،ﻭﺟﻌﻠﻪ ﺧﺎﻟﺼﺎ ﻟﻪ،ﺇﺫ
ﻛﺎﻥ ﻳﻨﻈﺮ ﺇﱃ ﻣﺎ ﻳﻘﻊ ﻟﻴﺪﻩ ﻣﻦ ﻣﻐﺎﱎ،ﻭﻫﺬﺍ ﺑﺪﻭﺭﻩ ﻳﺪﻋﻮ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﳊﺮﺹ ﻋﻠﻰ
ﺣﻴﺎﺗﻪ،ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻘﺘﻞ،ﺣﱴ ﻳﺄﺧﺬ ﺣﻈﻪ ﻣﻦ ﺗﻠﻚ ﺍﳌﻐﺎﱎ،ﻭﻫﺬﺍ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻀﻌﻒ ﻣﻦ
ﻒ ﺑﻪ ﻣﻴﺰﺍﻥ
ﺑﻼﺀ ﺍﳌﺴﻠﻢ ﰱ ﺍﻟﻘﺘﺎﻝ،ﻭﻣﻦ ﻧﻜﺎﻳﺘﻪ ﰱ ﺍﻟﻌﺪ ﻭ..ﻭﻫﺬﺍ،ﻭﻫﺬﺍ،ﻭﻛﺜﲑ ﻏﲑﻩ،ﳑﺎ ﳜ
ﺍﺎﻫﺪ ﰱ ﺳﺒﻴﻞ ﺍﷲ،ﻭﺗﺬﻫﻴﺐ ﺑﻪ ﺭﻳﺢ ﺍﺎﻫﺪﻳﻦ،ﺇﺫﺍ ﻧﻈﺮ ﺍﺎﻫﺪ ﰱ ﻣﻴﺪﺍﻥ ﺍﻟﻘﺘﺎﻝ ﺇﱃ
ﻧﻔﺴﻪ،ﻭﻃﻠﺐ ﳍﺎ ﺍﻟﺴﻼﻣﺔ،ﺃﻭ ﺍﻟﻐﻨﻴﻤﺔ،ﻭﱂ ﻳﻜﻦ ﻣﻄﻠﺒﻪ ﺍﻷﻭﻝ ﻫﻮ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻌﺪ ﻭ،ﺃﻭ
٣٢٥
ﺍﻻﺳﺘﺸﻬﺎﺩ ﰱ ﻣﻴﺪﺍﻥ ﺍﻟﻘﺘﺎﻝ..
ﻓﺎﻹﺛﺨﺎﻥ ﺃﻭﻻ ﻟﺘﺤﻄﻴﻢ ﻗﻮﺓ ﺍﻟﻌﺪﻭ ﻭﻛﺴﺮ ﺷﻮﻛﺘﻪ ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻜﻮﻥ ﺍﻷﺳﺮ.ﻭﺍﳊﻜﻤﺔ
ﻇﺎﻫﺮﺓ،ﻷﻥ ﺇﺯﺍﻟﺔ ﺍﻟﻘﻮﺓ ﺍﳌﻌﺘﺪﻳﺔ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ ﻫﻲ ﺍﳍﺪﻑ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻘﺘﺎﻝ.ﻭﲞﺎﺻﺔ ﺣﲔ
ﻛﺎﻧﺖ ﺍﻟﻘﻮﺓ ﺍﻟﻌﺪﺩﻳﺔ ﻟﻸﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻗﻠﻴﻠﺔ ﳏﺪﻭﺩﺓ.ﻭﻛﺎﻧﺖ ﺍﻟﻜﺜﺮﺓ ﻟﻠﻤﺸﺮﻛﲔ.ﻭﻛﺎﻥ ﻗﺘﻞ
ﳏﺎﺭﺏ ﻳﺴﺎﻭﻱ ﺷﻴﺌﺎ ﻛﺒﲑﺍ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻘﻮﻯ ﺣﻴﻨﺬﺍﻙ.ﻭﺍﳊﻜﻢ ﻣﺎ ﻳﺰﺍﻝ ﺳﺎﺭﻳﺎ ﰲ ﻋﻤﻮﻣﻪ ﰲ
٣٢٦
ﻛﻞ ﺯﻣﺎﻥ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﻜﻔﻞ ﲢﻄﻴﻢ ﻗﻮﺓ ﺍﻟﻌﺪﻭ،ﻭﺗﻌﺠﻴﺰﻩ ﻋﻦ ﺍﳍﺠﻮﻡ ﻭﺍﻟﺪﻓﺎﻉ.
ﻓﺈﺫﺍ ﻭﻗﻊ ﺍﻟﻌﺪﻭ ﰲ ﺃﻳﺪﻱ ﺍﳌﺴﻠﻤﲔ ﺃﺳﲑﹰﺍ،ﻓﺈﻥ ﺍﻷﻣﺮ ﺣﻴﻨﺌﺬ ﳜﺘﻠﻒ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﳊﺎﻝ ﰲ
ﻭﻗﺖ ﺍﳌﻌﺮﻛﺔ:
ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻷﺳﲑ ﻳﺴﺘﺤﻖ ﺍﻟﺮﻓﻖ ﺑﻪ ﻭﺍﳌﻦ ﻋﻠﻴﻪ،ﻭﺇﻃﻼﻕ ﺳﺮﺍﺣﻪ،ﻭﺗﻜﻮﻥ ﺍﳌﺼﻠﺤﺔ ﰲ
ﺫﻟﻚ،ﻭﺍﻹﻣﺎﻡ ﺍﳊﺮﻳﺺ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ،ﺍﺘﻬﺪ ﰲ ﺫﻟﻚ ﺑﺪﻭﻥ ﺷﻬﻮﺓ ﻭﺍﺗﺒﺎﻉ ﻫﻮﻯ ﺃﻭﱃ ﺑﺄﻥ
ﻳﻘﺪﺭ ﺫﻟﻚ ﻭﻳﻨﻔﺬﻩ
ﺨﺼﺎ ِﻝ ﹶﻗ ﺪ
ﺼﹶﻠ ٍﺔ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺑﻌﺪ ﺫﻛﺮ ﺍﳋﻴﺎﺭﺍﺕ ﺃﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ":ﻭِﻟﹶﺄ ﱠﻥ ﹸﻛ ﱠﻞ ﺧ
ﺿ ﺮ ﺭ
ﲔ ،ﻭﺑﻘﹶﺎ ﺅ ﻩ ﺴِﻠ ِﻤ ﺾ ﺍﹾﻟﹶﺄ ﺳﺮﻯ ،ﹶﻓِﺈ ﱠﻥ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﻟ ﻪ ﹸﻗ ﻮ ﹲﺓ ﻭِﻧﻜﹶﺎﻳ ﹲﺔ ﻓِﻲ ﺍﹾﻟ ﻤ ﺻﹶﻠ ﺢ ﻓِﻲ ﺑ ﻌ ِ ﺗﻜﹸﻮ ﹸﻥ ﹶﺃ
ﻱ ﺴ ﻦ ﺍﻟ ﺮﹾﺃ ِﺻﹶﻠ ﺢ ،ﻭ ِﻣﻨ ﻬ ﻢ ﺣ
ﻒ ﺍﱠﻟﺬِﻱ ﹶﻟ ﻪ ﻣﺎ ﹲﻝ ﹶﻛِﺜ ﲑ،ﹶﻓ ِﻔﺪﺍ ﺅ ﻩ ﹶﺃ ﻀﻌِﻴ ﺻﹶﻠ ﺢ ،ﻭ ِﻣﻨ ﻬ ﻢ ﺍﻟ ﻋﹶﻠﻴ ِﻬ ﻢ،ﹶﻓ ﹶﻘﺘﹸﻠ ﻪ ﹶﺃ
ﺺ ﹶﺃ ﺳﺮﺍ ﻫ ﻢ،ﻭﺍﻟ ﺪ ﹾﻓ ِﻊ
ﺨﻠِﻴ ِ ﲔ ِﺑﺘ
ﺴِﻠ ِﻤ ﲔ،ﻳ ﺮﺟﻰ ﺇ ﺳﻠﹶﺎ ﻣ ﻪ ﺑِﺎﹾﻟ ﻤ ﻦ ﻋﹶﻠﻴ ِﻪ،ﹶﺃ ﻭ ﻣﻌﻮﻧﺘ ﻪ ِﻟ ﹾﻠ ﻤ ﺴِﻠ ِﻤ ﻓِﻲ ﺍﹾﻟ ﻤ
ﺐ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ .ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺣﻨِﻴ ﹶﻔ ﹶﺔ:ﻳﺠﻮ ﺯ ﻓِﻲ ﺻﹶﻠ ﺢ ،ﻭ ِﻣ ﻨ ﻬ ﻢ ﻣ ﻦ ﻭ ﻫ ﻮ ﻣ ﹾﺬ ﻫ ﻋﻨ ﻬ ﻢ،ﻓﹶﺎﹾﻟ ﻤ ﻦ ﻋﹶﻠﻴ ِﻪ ﹶﺃ
- ٣٢٥ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ )(٣٠٩ /١٣
- ٣٢٦ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٤٠٨٦:
١٨٠
ﺠ ﺰﻳ ِﺔ،ﹶﻓﹶﻠ ﻢ
ﺠ ﺰﻳ ِﺔ ِﻣﻨ ﻬ ﻢ .ﻭﹶﻟﻨﺎ،ﹶﺃﻧ ﻪ ﻛﹶﺎِﻓ ﺮ ﻟﹶﺎ ﻳ ﹶﻘ ﺮ ﺑِﺎﹾﻟ ِ
ﺏِ،ﺑﻨﺎ ًﺀ ﻋﻠﹶﻰ ﹶﻗ ﻮِﻟ ِﻪ ﻓِﻲ ﹶﺃ ﺧ ِﺬ ﺍﹾﻟ ِ
ﺠ ِﻢ ﺩﻭ ﹶﻥ ﺍﹾﻟ ﻌ ﺮ ِ
ﺍﹾﻟ ﻌ
ﺤ ٍﺔ
ﺼﹶﻠ
ﺨِﻴ ﲑ ﻣ ﺖ ﻫﺬﹶﺍ ،ﹶﻓِﺈ ﱠﻥ ﻫﺬﹶﺍ ﺗ ﻕ ﻛﹶﺎﹾﻟ ﻤ ﺮﺗ ﺪ ،ﻭﹶﻗ ﺪ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﺍﻟ ﺪﻟِﻴ ﹶﻞ ﻋﹶﻠﻴ ِﻪ،ﺇﺫﹶﺍ ﹶﺛﺒ ﻳ ﹶﻘ ﺮ ﺑِﺎﻟِﺎ ﺳِﺘ ﺮﻗﹶﺎ ِ
ﺖﺨﺼﺎ ِﻝ،ﺗ ﻌﻴﻨ ﺼﹶﻠ ٍﺔ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِ
ﺤ ﹶﺔ ﻓِﻲ ﺧ ﺼﹶﻠ ﺨِﻴ ﲑ ﺷ ﻬ ﻮ ٍﺓ ،ﹶﻓ ﻤﺘﻰ ﺭﺃﹶﻯ ﺍﹾﻟ ﻤ ﻭﺍ ﺟِﺘﻬﺎ ٍﺩ،ﻟﹶﺎ ﺗ
ﺠ ﺰ ﺍﹾﻟ ﻌﺪﻭ ﹸﻝ ﻋﻨﻬﺎ ،ﻭ ﻣﺘﻰ ﺗ ﺮ ﺩ ﺩ ﻓِﻴﻬﺎ،ﻓﹶﺎﹾﻟ ﹶﻘﺘ ﹸﻞ ﹶﺃ ﻭﻟﹶﻰ.
ﻋﹶﻠﻴ ِﻪ ،ﻭﹶﻟ ﻢ ﻳ
ﻚ .ﻭﻗﹶﺎ ﹶﻝ
ﻚ ﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ ﻀ ﹸﻞ .ﻭ ﹶﻛ ﹶﺬِﻟ ﻗﹶﺎ ﹶﻝ ﻣﺠﺎ ِﻫ ﺪ ﻓِﻲ ﹶﺃ ِﻣ ﲑﻳ ِﻦ؛ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺍﹾﻟﹶﺄ ﺳﺮﻯ :ﻭ ﻫ ﻮ ﹶﺃ ﹾﻓ
٣٢٧
ﺐ ﺇﹶﻟ ﻲ،ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣ ﻌﺮﻭﻓﹰﺎ ﻳ ﹾﻄ ﻤ ﻊ ِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟ ﹶﻜِﺜ ِﲑ. ﻕ:ﺍﹾﻟِﺈ ﹾﺛﺨﺎ ﹸﻥ ﹶﺃ ﺣ
ِﺇ ﺳﺤﺎ
ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺘﺸﺎﻭﺭ ﻣﻊ ﺟﻨﺪﻩ،ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﻫﻮﺍﺯﻥ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ
ﺖ ﺭ ﺟﻠﹰﺎ
ﲔ ﺟ ﻮﹶﻟ ﹲﺔ،ﹶﻓ ﺮﹶﺃﻳ
ﺴِﻠ ِﻤ ﺖ ِﻟ ﹾﻠ ﻤ
ﹶﻗﺘﺎ ﺩ ﹶﺓ،ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ ﺟﻨﺎ ﻣ ﻊ ﺍﻟﻨِﺒ ﻲ ﻋﺎ ﻡ ﺣﻨﻴ ٍﻦ ،ﹶﻓﹶﻠﻤﺎ ﺍﻟﺘ ﹶﻘﻴﻨﺎ ﻛﹶﺎﻧ
ﻒﺴﻴ ِ ﻀ ﺮﺑﺘﻪِ ﻣ ﻦ ﻭﺭﺍِﺋ ِﻪ ﻋﻠﹶﻰ ﺣﺒ ِﻞ ﻋﺎِﺗ ِﻘ ِﻪ ﺑِﺎﻟ
ﲔ،ﹶﻓ
ﺴِﻠ ِﻤ ﻼ ﺭ ﺟﻠﹰﺎ ِﻣ ﻦ ﺍ ﹸﳌ
ﲔ ﹶﻗ ﺪ ﻋ ﹶ ﺸ ِﺮ ِﻛ
ِﻣ ﻦ ﺍ ﹸﳌ
ﺕ
ﺕ،ﹸﺛ ﻢ ﹶﺃ ﺩ ﺭ ﹶﻛ ﻪ ﺍ ﹶﳌ ﻮ
ﺕ ِﻣﻨﻬﺎ ﺭِﻳ ﺢ ﺍ ﹶﳌ ﻮ ِ
ﺿ ﻤ ﹰﺔ ﻭ ﺟ ﺪ ﻀ ﻤﻨِﻲ ﻉ ،ﻭﹶﺃ ﹾﻗﺒ ﹶﻞ ﻋﻠﹶ ﻲ ﹶﻓ
ﺖ ﺍﻟ ﺪ ﺭ
ﹶﻓ ﹶﻘ ﹶﻄ ﻌ
ﺖ:ﻣﺎ ﺑﺎ ﹸﻝ ﺍﻟﻨﺎﺱِ؟ ﻗﹶﺎ ﹶﻝ:ﹶﺃ ﻣ ﺮ ﺍﻟﱠﻠ ِﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ،ﹸﺛ ﻢ ﺏ ﹶﻓ ﹸﻘ ﹾﻠ
ﳋﻄﱠﺎ ِ ﺖ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍ ﹶ ﺤ ﹾﻘ
ﹶﻓﹶﺄ ﺭ ﺳﹶﻠﻨِﻲ ،ﹶﻓﹶﻠ ِ
ﺸ ﻬ ﺪﺖ :ﻣ ﻦ ﻳ ﺲ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻣ ﻦ ﹶﻗﺘ ﹶﻞ ﹶﻗﺘِﻴﻠﹰﺎ ﹶﻟ ﻪ ﻋﹶﻠﻴ ِﻪ ﺑﻴﻨ ﹲﺔ ﹶﻓﹶﻠ ﻪ ﺳﹶﻠﺒ ﻪ« ﹶﻓ ﹸﻘ ﹾﻠ ﺭ ﺟﻌﻮﺍ ،ﻭ ﺟﹶﻠ
ﺖ،ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢﺴ ﺸ ﻬ ﺪ ﻟِﻲ،ﹸﺛ ﻢ ﺟﹶﻠ ﺖ :ﻣ ﻦ ﻳ ﺖ،ﹶﻓ ﹸﻘ ﹾﻠ ﺖ،ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ِﻣﹾﺜﹶﻠ ﻪ،ﹶﻓ ﹸﻘ ﻤ ﺴ ﻟِﻲ،ﹸﺛ ﻢ ﺟﹶﻠ
ﻕ ،ﻭ ﺳﹶﻠﺒ ﻪ
ﺻ ﺪ ﻚ ﻳﺎ ﹶﺃﺑﺎ ﹶﻗﺘﺎ ﺩﺓﹶ؟«.ﹶﻓﹶﺄ ﺧﺒ ﺮﺗ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ : ﺖ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻣﺎ ﹶﻟ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ِﻣﹾﺜﹶﻠ ﻪ،ﹶﻓ ﹸﻘ ﻤ
ﺿ ِﻪ ِﻣﻨﻲ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ :ﹶﻻﻫﺎ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹰﺍ ،ﹶﻻ ﻳ ﻌ ِﻤ ﺪ ِﺇﻟﹶﻰ ﹶﺃ ﺳ ٍﺪ ِﻣ ﻦ ﹸﺃ ﺳ ِﺪ ﺍﻟﱠﻠ ِﻪ،ﻳﻘﹶﺎِﺗ ﹸﻞ ﻋ ِﻦ ِﻋﻨﺪِﻱ،ﹶﻓﹶﺄ ﺭ ِ
ﺖ ِﺑ ِﻪ
ﻕ،ﹶﻓﹶﺄ ﻋ ِﻄ ِﻪ«.ﹶﻓﹶﺄ ﻋﻄﹶﺎﻧِﻴ ِﻪ،ﻓﹶﺎﺑﺘ ﻌ
ﺻ ﺪ
ﻚ ﺳﹶﻠﺒ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »: ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﹶﻓﻴ ﻌ ِﻄﻴ
٣٢٨
ﺨ ﺮﻓﹰﺎ ﻓِﻲ ﺑﻨِﻲ ﺳِﻠ ﻤ ﹶﺔ،ﹶﻓِﺈﻧ ﻪ ﹶﻟﹶﺄ ﻭ ﹸﻝ ﻣﺎ ٍﻝ ﺗﹶﺄﱠﺛ ﹾﻠﺘ ﻪ ﻓِﻲ ﺍ ِﻹ ﺳﻼﹶﻡ"
ﻣ
ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﱯ ﻛﺜﲑﹰﺍ ﺃﻭ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺪ ﺣﺎﺯﻭﺍ ﺣﻈﻮﻇﻬﻢ ﻣﻨﻪ ﺃﻭ ﲨﻌﻮﻩ ﻟﻴﻘﺘﺴﻤﻮﻩ.
ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻷﺳﲑ ﻭﺍﺣﺪﹰﺍ ﻭﻳﻈﻬﺮ ﻟﻺﻣﺎﻡ ﻋﻠﻴﻪ ﺑﻮﺍﺩﺭ ﺍﳋﲑ ﻓﻴﺒﺪﻭﺍ ﻟﻪ ﺃﻥ ﻳﻄﻠﻖ ﺳﺮﺍﺣﻪ ﺑﺪﻭﻥ
ﻓﺪﺍﺀ ﻓﻠﻪ ﺫﻟﻚ.
ﻭﻟﻘﺪ ﲡﻠﹼﻰ ﺭﻓﻖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺣﺴﻦ ﻣﻌﺎﻣﻠﺘﻪ ﻟﻸﺳﲑ ﰒ ﺍﳌﻦ ﻋﻠﻴﻪ،ﳌﺎ ﺭﺃﻯ ﻓﻴﻪ ﻣﻦ ﺑﻮﺍﺩﺭ
ﺚ ﺍﻟﻨِﺒ ﻲ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ:ﺑ ﻌ ﹶ
ﺍﳋﲑ،ﻟﻘﺪ ﲡﻠﻰ ﺫﻟﻚ ﰲ ﻗﺼﺔ ﺛﹸﻤﺎﻣﺔ ﺑﻦ ﺃﹸﺛﺎﻝ،ﻓﻌﻦ ﺃﰊ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
- ٣٢٧ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢٢١ /٩
- ٣٢٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٤٣٢١)(١٥٤ /٥
١٨١
ﺕ ِﺑ ﺮ ﺟ ٍﻞ ِﻣ ﻦ ﺑﻨِﻲ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻪ ﹸﺛﻤﺎ ﻣ ﹸﺔ ﺑ ﻦ ﹸﺃﺛﹶﺎ ٍﻝ،ﹶﻓ ﺮﺑﻄﹸﻮ ﻩ ِﺑﺴﺎ ِﺭﻳ ٍﺔ
ﺠ ٍﺪ،ﹶﻓﺠﺎ َﺀ
ﺧﻴﻠﹰﺎ ِﻗﺒ ﹶﻞ ﻧ
ﺝ ِﺇﹶﻟﻴ ِﻪ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻣﺎ ِﻋﻨ ﺪ ﻙ ﻳﺎ ﹸﺛﻤﺎ ﻣﺔﹸ؟”ﹶﻓﻘﹶﺎ ﹶﻝِ :ﻋ ﻨﺪِﻱ ﺧﻴ ﺮ ﻳﺎ ﺨ ﺮ
ﺠ ِﺪ،ﹶﻓ ﺴِِﻣ ﻦ ﺳﻮﺍﺭِﻱ ﺍ ﹶﳌ
ﺴ ﹾﻞ ِﻣﻨ ﻪ ﻣﺎﺖ ﺗ ِﺮﻳ ﺪ ﺍﳌﹶﺎ ﹶﻝ ﹶﻓ
ﺤ ﻤ ﺪِ،ﺇ ﹾﻥ ﺗ ﹾﻘﺘ ﹾﻠﻨِﻲ ﺗ ﹾﻘﺘ ﹾﻞ ﺫﹶﺍ ﺩ ٍﻡ ،ﻭِﺇ ﹾﻥ ﺗﻨ ِﻌ ﻢ ﺗﻨ ِﻌ ﻢ ﻋﻠﹶﻰ ﺷﺎ ِﻛ ٍﺮ ،ﻭِﺇ ﹾﻥ ﹸﻛﻨ
ﻣ
ﻚِ:ﺇ ﹾﻥ ﺗﻨ ِﻌ ﻢ
ﺖ ﹶﻟ ﺖ،ﹶﻓﺘ ِﺮ ﻙ ﺣﺘﻰ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﻐ ﺪ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ»:ﻣﺎ ِﻋﻨ ﺪ ﻙ ﻳﺎ ﹸﺛﻤﺎ ﻣﺔﹸ؟”ﻗﹶﺎ ﹶﻝ:ﻣﺎ ﹸﻗ ﹾﻠ ِﺷﹾﺌ
ﺗﻨ ِﻌ ﻢ ﻋﻠﹶﻰ ﺷﺎ ِﻛ ٍﺮ ،ﹶﻓﺘ ﺮ ﹶﻛ ﻪ ﺣﺘﻰ ﻛﹶﺎ ﹶﻥ ﺑ ﻌ ﺪ ﺍﻟ ﻐ ِﺪ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻣﺎ ِﻋﻨ ﺪ ﻙ ﻳﺎ ﹸﺛﻤﺎ ﻣﺔﹸ؟”ﹶﻓﻘﹶﺎ ﹶﻝِ :ﻋﻨﺪِﻱ ﻣﺎ
ﺴ ﹶﻞ ﹸﺛ ﻢ ﺩ ﺧ ﹶﻞ ﺠ ِﺪ،ﻓﹶﺎ ﹾﻏﺘ
ﺴِﺐ ِﻣ ﻦ ﺍ ﹶﳌ
ﺠ ٍﻞ ﹶﻗﺮِﻳ ٍ ﻚ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃ ﹾﻃِﻠﻘﹸﻮﺍ ﹸﺛﻤﺎ ﻣ ﹶﺔ« ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖ ِﺇﻟﹶﻰ ﻧ ﺖ ﹶﻟ ﹸﻗ ﹾﻠ
ﺤ ﻤ ﺪ،ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ
ﺤ ﻤﺪﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ،ﻳﺎ ﻣ ﺠ ﺪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﺃ ﺷ ﻬ ﺪ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ،ﻭﹶﺃ ﺷ ﻬ ﺪ ﹶﺃ ﱠﻥ ﻣ
ﺴِﺍ ﹶﳌ
ﺐ ﺍﻟ ﻮﺟﻮ ِﻩ ﻚ ﹶﺃ ﺣ ﺻﺒ ﺢ ﻭ ﺟ ﻬ ﻚ ،ﹶﻓ ﹶﻘ ﺪ ﹶﺃ
ﺾ ِﺇﹶﻟ ﻲ ِﻣ ﻦ ﻭ ﺟ ِﻬ ﺽ ﻭ ﺟ ﻪ ﹶﺃﺑ ﻐ ﻛﹶﺎ ﹶﻥ ﻋﻠﹶﻰ ﺍ َﻷ ﺭ ِ
ﺐ ﺍﻟﺪﻳ ِﻦ ِﺇﹶﻟ ﻲ،ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎﻚ ﹶﺃ ﺣ ﺻﺒ ﺢ ﺩِﻳﻨ ﻚ ،ﹶﻓﹶﺄ ﺾ ِﺇﹶﻟ ﻲ ِﻣ ﻦ ﺩِﻳِﻨ ِﺇﹶﻟ ﻲ،ﻭﺍﻟﱠﻠﻪِ ﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺩِﻳ ٍﻦ ﹶﺃﺑ ﻐ
ﻚ ﹶﺃ ﺧ ﹶﺬﺗﻨِﻲ ﻭﹶﺃﻧﺎ
ﻼ ِﺩ ِﺇﹶﻟ ﻲ ،ﻭِﺇ ﱠﻥ ﺧﻴﹶﻠ ﺐ ﺍﻟِﺒ ﹶ ﺻﺒ ﺢ ﺑﹶﻠ ﺪ ﻙ ﹶﺃ ﺣ
ﺾ ِﺇﹶﻟ ﻲ ِﻣ ﻦ ﺑﹶﻠ ِﺪ ﻙ ،ﹶﻓﹶﺄ
ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺑﹶﻠ ٍﺪ ﹶﺃ ﺑ ﻐ
ﺸ ﺮ ﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭﹶﺃ ﻣ ﺮ ﻩ ﹶﺃ ﹾﻥ ﻳ ﻌﺘ ِﻤ ﺮ ،ﹶﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﻣ ﱠﻜ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﹸﺃﺭِﻳ ﺪ ﺍﻟ ﻌ ﻤ ﺮ ﹶﺓ ،ﹶﻓﻤﺎﺫﹶﺍ ﺗﺮﻯ؟ ﹶﻓﺒ
ﺤ ﻤ ٍﺪ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻭ ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ،ﹶﻻ ﻳ ﹾﺄﺗِﻴ ﹸﻜ ﻢ ِﻣ ﻦ
ﺖ ﻣ ﻊ ﻣ
ﺕ،ﻗﹶﺎ ﹶﻝ :ﹶﻻ ،ﻭﹶﻟ ِﻜ ﻦ ﹶﺃ ﺳﹶﻠ ﻤ
ﺻﺒ ﻮ ﻗﹶﺎِﺋ ﹲﻞ :
ﺍﻟﻴﻤﺎ ﻣ ِﺔ ﺣﺒ ﹸﺔ ِﺣﻨ ﹶﻄ ٍﺔ ،ﺣﺘﻰ ﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﻓِﻴﻬﺎ ﺍﻟﻨِﺒ ﻲ ".٣٢٩
ﻟﻘﺪ ﻭﺿﻊ ﺍﻟﺮﺳﻮﻝ ﰲ ﺍﳌﺴﺠﺪ ﺃﺳﲑﹰﺍ ﻟﲑﻯ ﺑﻨﻔﺴﻪ ﻭﻳﺴﻤﻊ ﺑﺄﺫﻧﻪ ﳏﺎﺳﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ
ﰲ ﻧﱯ ﺍﻹﺳﻼﻡ ﻭ ﺣﻤﻠﺘﻪ ﺍﻷﻭﻟﲔ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻛﺎﻥ ﻣﺴﺠﺪﻩ ﻣﺜﺎﺑﺔ ﻟﻠﻤﺼﻠﲔ
ﻭﺍﳌﺘﻌﻠﻤﲔ،ﻭﺍﳌﺆﲤﺮﻳﻦ ﻭﺍﳌﺘﺸﺎﻭﺭﻳﻦ ﰲ ﺃﻣﻮﺭ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺎﻣﺔ،ﻭﻣﻘﺮﹰﺍ ﻟﻠﻮﻓﻮﺩ ﺍﻟﺬﻳﻦ ﻳﻘﺪﻣﻮﻥ
ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻟﺘﻌﻠﻢ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﺗﻠﻘﻲ ﺍﻷﻭﺍﻣﺮ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﻨﺒﻮﻳﺔ،ﻟﺘﺒﻠﻴﻐﻬﺎ ﺇﱃ
ﺍﻵﺧﺮﻳﻦ،ﻛﻤﺎ ﻛﺎﻥ ﻣﻠﺠﺄ ﻟﻠﻀﻌﻔﺎﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻄﺎﺭﻗﲔ،ﻭﻣﻨﻄﻠﻘﹰﺎ ﻷﻭﻟﻴﺎﺀ ﺍﷲ ﺍﺎﻫﺪﻳﻦ
ﺍﻟﺬﻳﻦ ﻳﻌﻘﺪ ﳍﻢ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻟﻮﻳﺔ ﻭﻳﺒﻌﺜﻬﻢ ﳉﻬﺎﺩ ﺃﻋﺪﺍﺀ ﺍﷲ ﻣﻦ ﺍﳌﺸﺮﻛﲔ.
ﻭﻛﺎﻥ ﲦﺎﻣﺔ ﺍﻷﺳﲑ ﻳﺸﺎﻫﺪ ﺫﻟﻚ:ﻓﲑﻯ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺣﲔ ﻳﺼﻄﻔﻮﻥ
ﻟﻠﺼﻼﺓ،ﻛﺄﻢ ﺑﻨﻴﺎﻥ ﻣﺮﺻﻮﺹ،ﻛﻤﺎ ﻳﺮﺍﻫﻢ ﻭﻫﻢ ﻳﺘﻜﺎﺗﻔﻮﻥ ﻭﻳﺘﻌﺎﻭﻧﻮﻥ ﻭﻳﺘﺂﺧﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ
- ٣٢٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٤٣٧٢)(١٧٠ /٥
] ﺵ )ﳔﻞ( ﻭﰲ ﻧﺴﺨﺔ )ﳒﻞ( ﺃﻱ ﻣﺎﺀ) .ﺻﺒﻮﺕ( ﻣﻠﺖ ﺇﱃ ﺩﻳﻦ ﻏﲑ ﺩﻳﻨﻚ ﻭﺩﻳﻦ ﺁﺑﺎﺋﻚ[
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ﻭﻳﺆﺛﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ،ﻭﻳﺘﺄﻣﻞ ﰲ ﺳﺮﻋﺔ ﺗﻨﻔﻴﺬﻫﻢ ﺃﻣﺮ ﺍﷲ ﻭﺃﻣﺮ ﺭﺳﻮﻟﻪ ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﱵ
ﻻ ﺧﲑﺓ ﳍﻢ ﻓﻴﻬﺎ.ﻓﻴﻠﺒﻮﻥ ﺍﻷﺫﺍﻥ ﻟﻠﺼﻼﺓ ﻛﻤﺎ ﻳﻠﺒﻮﻥ ﺍﻟﻨﻔﲑ ﺇﱃ ﺍﳉﻬﺎﺩ.
ﻭﻳﺴﻤﻊ ﻛﺘﺎﺏ ﺍﷲ ﻭﻫﻮ ﻳﺘﻠﻰ ﻭﻳﻔﺴﺮ ﺑﺘﻠﻚ ﺍﳌﻌﺎﱐ ﺍﻟﺮﺑﺎﻧﻴﺔ ﰲ ﻛﻞ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ
ﺍﳊﻴﺎﺓ.
ﰒ ﻓﻮﻕ ﺫﻟﻚ ﻳﺮﻯ ﺭﺳﻮﻝ ﺍﷲ ،ﺍﻟﻘﺪﻭﺓ ﺍﳊﺴﲎ ﺍﻟﺬﻱ ﻳﺴﺒﻖ ﺃﺻﺤﺎﺑﻪ ﺇﱃ ﺗﻨﻔﻴﺬ ﻣﺎ ﻳﺄﻣﺮﻫﻢ
ﺑﻪ،ﻭﻳﺒﺘﻌﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻤﺎ ﻳﻨﻬﺎﻫﻢ ﻋﻨﻪ،ﻭﻳﺸﺎﻫﺪﻩ ﻭﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﻳﱰﻝ ﻋﻠﻴﻪ ﺟﱪﻳﻞ ﺻﺒﺎﺡ
ﻼ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﺍﳌﺆﻣﻨﲔ،ﻭﻳﺴﺄﻟﻪ ﻋﻤﺎ ﻋﻨﺪﻩ ﻣﺴﺎﺀ،ﻳﺸﺎﻫﺪﻩ ﻳﺘﻔﻘﺪ ﻋﺪﻭﻩ ﺍﻟﻜﺎﻓﺮ ﺍﳌﺄﺳﻮﺭ ﻓﻀ ﹰ
ﻛﻞ ﻳﻮﻡ ﻭﻳﺴﻤﻊ ﻣﻨﻪ،ﰒ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ﻳﻄﻠﻖ ﺳﺮﺍﺣﻪ،ﻓﻴﺆﺛﺮ ﻛﻞ ﺫﻟﻚ ﰲ ﻧﻔﺴﻪ،ﻓﻤﺎ ﻳﻜﻮﻥ
ﻼ ﺇﻻ ﺃﻥ ﻳﻐﺘﺴﻞ ﰒ ﻳﻌﻮﺩ ﻓﻴﺒﻮﺡ ﺑﻜﻞ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻛﺎﻧﺖﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﻓﻌ ﹰ
ﲡﻴﺶ ﰲ ﻧﻔﺴﻪ،ﻭﻫﻮ ﻣﺮﺑﻮﻁ ﺇﱃ ﺳﺎﺭﻳﺔ ﺍﳌﺴﺠﺪ ﻓﻴﺨﱪ ﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﳜﺘﻠﻒ ﻋﻨﺪﻩ
ﺍﳌﻘﻴﺎﺱ ﳌﺎ ﳛﺐ ﻭﻳﻜﺮﻩ ﻓﻴﺼﺒﺢ ﺃﺑﻐﺾ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺃﺣﺒﻬﻢ ﺇﻟﻴﻪ،ﻭﺃﺑﻐﺾ ﺍﻷﺭﺽ ﺇﻟﻴﻪ ﺃﺣﺒﻬﺎ
ﺇﻟﻴﻪ،ﻭﻫﻜﺬﺍ ﺍﻹﺳﻼﻡ ﳛﻮﻝ ﺍﻟﻮﻻﺀ ﰲ ﳊﻈﺔ ﻣﻦ ﺍﻟﻮﻻﺀ ﻟﻠﻘﺒﻴﻠﺔ ﺃﻭ ﺍﻷﺭﺽ ﺃﻭ ﺍﳉﻨﺲ ﺃﻭ ﻏﲑ
ﺫﻟﻚ،ﺇﱃ ﺍﻟﻮﻻﺀ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺆﻣﻨﲔ،ﻭﺇﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺻﺪﺭﺕ ﻣﻦ ﲦﺎﻣﺔ ﻭﻫﻮ ﻣﺮﺑﻮﻁ
ﻣﺜﻞ ﻗﻮﻟﻪ):ﻋﻨﺪﻱ ﺧﲑ( ﺟﻮﺍﺑﹰﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﻟﻪ):ﻣﺎ ﻋﻨﺪﻙ ﻳﺎ ﲦﺎﻣﺔ؟( ﻭﻗﻮﻟﻪ):ﻭﺇﻥ
ﺗﻨﻌﻢ ﺗﻨﻌﻢ ﻋﻠﻰ ﺷﺎﻛﺮ( ﺇﻥ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﻟﺘﺒﺸﺮ ﺑﺎﳋﲑ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ،ﻭﻛﺄﻥ ﺭﺳﻮﻝ
ﺍﷲ ﳊﻆ ﻓﻴﻬﺎ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ}:ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨِﺒ ﻲ ﹸﻗ ﹾﻞ ﻟِ ﻤ ﻦ ﻓِﻲ ﹶﺃ ﻳﺪِﻳ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺳﺮﻯ ِﺇ ﹾﻥ ﻳ ﻌﹶﻠ ِﻢ
ﺍﻟﱠﻠ ﻪ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ﻢ ﺧﻴﺮﺍ ﻳ ﺆِﺗ ﹸﻜ ﻢ ﺧﻴﺮﺍ ِﻣﻤﺎ ﹸﺃ ِﺧ ﹶﺬ ِﻣﻨ ﹸﻜ ﻢ ﻭﻳ ﻐ ِﻔ ﺮ ﹶﻟ ﹸﻜ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ {
]ﺍﻷﻧﻔﺎﻝ.[٧٠:
ﻭﻗﺪ ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﺗﻘﺘﻀﻲ ﺃﺧﺬ ﺍﻟﻔﺪﺍﺀ ﻋﻠﻰ ﺍﻷﺳﲑ،ﻭﺇﻥ ﺍﺩﻋﻰ ﺍﻹﺳﻼﻡ ﺑﻌﺪ
ﺍﻷﺳﺮ،ﺑﺄﻥ ﻳﻔﺪﻱ ﺑﻪ ﺃﺳﲑﻳﻦ ﻣﺴﻠﻤﲔ،ﻭﻫﻮ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﺇﺳﻼﻣﻪ ﺳﻴﺠﻌﻞ ﺍﷲ ﻟﻪ
ﳐﺮﺟﹰﺎ ﻭﺳﻴﻌﻮﺩ ﺇﱃ ﺍﳌﺴﻠﻤﲔ،ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻳﻈﻬﺮ ﺍﻟﻌﻄﻒ ﻋﻠﻴﻪ ﻭﻳﺘﻔﻘﺪﻩ ﻭﻳﻌﻄﻴﻪ ﺣﺎﺟﺘﻪ
ﻒ ﺣﹶﻠﻔﹶﺎ َﺀ ِﻟﺒﻨِﻰ
ﺖ ﹶﺛﻘِﻴ
ﺼﻴ ٍﻦ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎﻧ
ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻏﲑ ﺫﻟﻚ،ﻓ ﻌ ﻦ ِﻋ ﻤﺮﺍ ﹶﻥ ﺑ ِﻦ ﺣ
ﷲ
ﺏ ﺭﺳﻮ ِﻝ ﺍ ِﺻﺤﺎ
ﷲ ،ﻭﹶﺃ ﺳ ﺮ ﹶﺃ ﺏ ﺭﺳﻮ ِﻝ ﺍ ِ ﺻﺤﺎ ِ ﻒ ﺭ ﺟﹶﻠﻴ ِﻦ ِﻣ ﻦ ﹶﺃ ﺕ ﹶﺛﻘِﻴ
ﻋ ﹶﻘﻴ ٍﻞ،ﹶﻓﹶﺄ ﺳ ﺮ
ﷲ ﻭ ﻫ ﻮ ﻓِﻲ ﻀﺒﺎ َﺀ،ﹶﻓﹶﺄﺗﻰ ﻋﹶﻠﻴ ِﻪ ﺭﺳﻮ ﹸﻝ ﺍ ِ
،ﺭ ﺟﻠﹰﺎ ِﻣ ﻦ ﺑﻨِﻲ ﻋ ﹶﻘﻴ ٍﻞ ،ﻭﹶﺃﺻﺎﺑﻮﺍ ﻣ ﻌ ﻪ ﺍﹾﻟ ﻌ
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ﺕ ﺳﺎِﺑ ﹶﻘ ﹶﺔ
ﺤ ﻤ ﺪ،ﹶﻓﹶﺄﺗﺎ ﻩ ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻣﺎ ﺷ ﹾﺄﻧﻚ؟”ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺑ ﻢ ﹶﺃ ﺧ ﹾﺬﺗﻨِﻲ ،ﻭِﺑ ﻢ ﹶﺃ ﺧ ﹾﺬ
ﻕ،ﻗﹶﺎ ﹶﻝ:ﻳﺎ ﻣ
ﺍﹾﻟ ﻮﺛﹶﺎ ِ
ﻑﺼ ﺮ ﻒ«،ﹸﺛ ﻢ ﺍﻧ ﻚ ﹶﺛﻘِﻴ ﺠﺮِﻳ ﺮ ِﺓ ﺣﹶﻠﻔﹶﺎِﺋ ﻚ ِﺑ ﻚ ﹶﺃ ﺧ ﹾﺬﺗ ﺍﹾﻟﺤﺎﺝ؟ ﹶﻓﻘﹶﺎ ﹶﻝِ»:ﺇ ﻋﻈﹶﺎﻣﺎ ِﻟ ﹶﺬِﻟ
ﷲ ﺭﺣِﻴﻤﺎ ﺭﻗِﻴﻘﹰﺎ،ﹶﻓ ﺮ ﺟ ﻊ ﺤ ﻤ ﺪ ،ﻭﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺤ ﻤ ﺪ،ﻳﺎ ﻣ ﻋﻨ ﻪ،ﹶﻓﻨﺎﺩﺍ ﻩ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﻣ
ﺖ ﹸﻛ ﱠﻞ ﺤ ﻚ ﹶﺃ ﻣ ﺮ ﻙ ﹶﺃ ﹾﻓﹶﻠ
ﺖ ﺗ ﻤِﻠ
ﺴِﻠ ﻢ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟ ﻮ ﹸﻗ ﹾﻠﺘﻬﺎ ﻭﹶﺃﻧ
ِﺇﹶﻟﻴ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻣﺎ ﺷ ﹾﺄﻧﻚ؟”ﻗﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﻣ
ﺤ ﻤ ﺪ،ﹶﻓﹶﺄﺗﺎ ﻩ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻣﺎ ﺷ ﹾﺄﻧﻚ؟”ﻗﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﺤ ﻤ ﺪ،ﻳﺎ ﻣ ﻑ،ﹶﻓﻨﺎﺩﺍ ﻩ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﻣ ﺼ ﺮ ﺡ«،ﹸﺛ ﻢ ﺍﻧ ﺍﹾﻟ ﹶﻔﻠﹶﺎ ِ
ﺕ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ
ﻱ ﺑِﺎﻟ ﺮ ﺟﹶﻠﻴ ِﻦ،ﻗﹶﺎ ﹶﻝ :ﻭﹸﺃ ِﺳ ﺮ ِ
ﻚ«،ﹶﻓ ﹸﻔ ِﺪ ﺟﺎِﺋ ﻊ ﹶﻓﹶﺄ ﹾﻃ ِﻌ ﻤﻨِﻲ ،ﻭ ﹶﻇﻤﺂ ﹸﻥ ﹶﻓﹶﺄ ﺳ ِﻘﻨِﻲ،ﻗﹶﺎ ﹶﻝ »:ﻫ ِﺬ ِﻩ ﺣﺎ ﺟﺘ
ﻕ ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﻳ ِﺮﳛﻮ ﹶﻥ ﻧ ﻌ ﻤ ﻬ ﻢ ﺑﻴ ﻦ ﺖ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﻓِﻲ ﺍﹾﻟ ﻮﺛﹶﺎ ِ
ﻀﺒﺎ ُﺀ ،ﹶﻓﻜﹶﺎﻧ ِ ﺖ ﺍﹾﻟ ﻌ
ِﻣ ﻦ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ ﻭﹸﺃﺻِﻴﺒ ِ
ﺖ ِﻣ ﻦ ﺍﹾﻟﺒ ِﻌ ِﲑ ﺭﻏﹶﺎ ﺖ ِﺇﺫﹶﺍ ﺩﻧ ﺠ ﻌﹶﻠ
ﺖ ﺍﹾﻟِﺈِﺑ ﹶﻞ ،ﹶﻓ
ﻕ،ﹶﻓﹶﺄﺗ ِﺕ ﹶﻟ ﻴﹶﻠ ٍﺔ ِﻣ ﻦ ﺍﹾﻟ ﻮﺛﹶﺎ ِ
ﺖ ﺫﹶﺍ ﻱ ﺑﻴﻮِﺗ ِﻬ ﻢ،ﻓﹶﺎﻧ ﹶﻔﹶﻠﺘ
ﻳ ﺪ
ﺠ ِﺰﻫﺎ،ﹸﺛ ﻢ ﺯ ﺟ ﺮﺗﻬﺎ
ﺕ ﻓِﻲ ﻋ ﻍ،ﻗﹶﺎ ﹶﻝ :ﻭﻧﺎﹶﻗ ﹲﺔ ﻣﻨ ﻮﹶﻗ ﹲﺔ ﹶﻓ ﹶﻘ ﻌ ﺪ
ﻀﺒﺎ ِﺀ،ﹶﻓﹶﻠ ﻢ ﺗ ﺮ ﹸ
ﹶﻓﺘﺘ ﺮ ﹸﻛ ﻪ ﺣﺘﻰ ﺗﻨﺘ ِﻬ ﻲ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻌ
ﷲ ﻋﹶﻠﻴﻬﺎ ﺕ ِﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﻧﺠﺎﻫﺎ ﺍ ُ ﺠ ﺰﺗ ﻬ ﻢ،ﻗﹶﺎ ﹶﻝ :ﻭﻧ ﹶﺬ ﺭ ﺖ ،ﻭﻧ ِﺬﺭﻭﺍ ِﺑﻬﺎ ﹶﻓ ﹶﻄﹶﻠﺒﻮﻫﺎ ﹶﻓﹶﺄ ﻋ ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﹶﻘ
ﺖِ:ﺇﻧﻬﺎ ﷲ ،ﹶﻓﻘﹶﺎﹶﻟ ﻀﺒﺎ ُﺀ ﻧﺎﹶﻗ ﹸﺔ ﺭﺳﻮ ِﻝ ﺍ ِ ﺱ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﺍﹾﻟ ﻌ ﺖ ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ ﺭﺁﻫﺎ ﺍﻟﻨﺎ ﺤ ﺮﻧﻬﺎ ،ﹶﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻣ ِ ﹶﻟﺘﻨ
ﻚ ﹶﻟ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﺳﺒﺤﺎ ﹶﻥ ﷲ ،ﹶﻓ ﹶﺬ ﹶﻛﺮﻭﺍ ﹶﺫِﻟ ﺤ ﺮﻧﻬﺎ،ﹶﻓﹶﺄﺗﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﷲ ﻋﹶﻠﻴﻬﺎ ﹶﻟﺘﻨ
ﺕ ِﺇ ﹾﻥ ﻧﺠﺎﻫﺎ ﺍ ُ ﻧ ﹶﺬ ﺭ
ﺼﻴ ٍﺔ ،ﻭﻟﹶﺎ
ﺤ ﺮﻧﻬﺎ،ﻟﹶﺎ ﻭﻓﹶﺎ َﺀ ِﻟﻨ ﹾﺬ ٍﺭ ﻓِﻲ ﻣ ﻌ ِﷲ ﻋﹶﻠﻴﻬﺎ ﹶﻟﺘﻨ
ﺕ ِﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﻧﺠﺎﻫﺎ ﺍ ُ ﺴﻤﺎ ﺟ ﺰﺗﻬﺎ،ﻧ ﹶﺬ ﺭ ﷲِ،ﺑﹾﺌ
ﺍِ
ﷲ«.٣٣٠ ﺼﻴ ِﺔ ﺍ ِ
ﺠ ٍﺮ»:ﻟﹶﺎ ﻧ ﹾﺬ ﺭ ﻓِﻲ ﻣ ﻌ ِ
ﻚ ﺍﹾﻟ ﻌ ﺒ ﺪ« ،ﻭﻓِﻲ ِﺭﻭﺍﻳ ِﺔ ﺍﺑ ِﻦ ﺣ ﻓِﻴﻤﺎ ﻟﹶﺎ ﻳ ﻤِﻠ
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻮﺍﺋﺪ:
ﺍﻟﻔﺎﺋﺪﺓ ﺍﻷﻭﱃ:ﺭﲪﺔ ﺍﻟﺮﺳﻮﻝ ﻭﺭﻓﻘﻪ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ،ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ
ﺍﻟﺼﺤﺎﰊ،ﻋﻨﺪﻣﺎ ﻗﺎﻝ:ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺭﺣﻴﻤﹰﺎ ﺭﻓﻴﻘﹰﺎ.
ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ:ﺣﺮﺻﻪ ﻋﻠﻰ ﺗﻔﻘﺪ ﺃﺣﻮﺍﻝ ﻣﻦ ﲢﺖ ﻳﺪﻩ ﻭﻟﻮ ﻛﺎﻥ ﻋﺪﻭﻩ ﻭﺇﻋﻄﺎﺅﻩ
ﺣﺎﺟﺘﻪ.
- ٣٣٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٦٤١) - ٨(١٢٦٢ /٣
] ﺵ )ﻭﺃﺻﺎﺑﻮﺍ ﻣﻌﻪ ﺍﻟﻌﻀﺒﺎﺀ( ﺃﻱ ﺃﺧﺬﻭﻫﺎ ﻭﻫﻲ ﻧﺎﻗﺔ ﲝﻴﺒﺔ ﻛﺎﻧﺖ ﻟﺮﺟﻞ ﻣﻦ ﺑﲏ ﻋﻘﻴﻞ ﰒ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ
)ﺳﺎﺑﻘﺔ ﺍﳊﺎﺝ( ﺃﺭﺍﺩ ﺎ ﺍﻟﻌﻀﺒﺎﺀ ﻓﺈﺎ ﻛﺎﻧﺖ ﻻ ﺗﺴﺒﻖ ﺃﻭ ﻻ ﺗﻜﺎﺩ ﺗﺴﺒﻖ ﻣﻌﺮﻭﻓﺔ ﺑﺬﻟﻚ)ﻟﻮ ﻗﻠﺘﻬﺎ ﻭﺃﻧﺖ ﲤﻠﻚ ﺃﻣﺮﻙ( ﻣﻌﻨﺎﻩ
ﻟﻮ ﻗﻠﺖ ﻛﻠﻤﺔ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺍﻷﺳﺮ ﺣﲔ ﻛﻨﺖ ﻣﺎﻟﻚ ﺃﻣﺮﻙ ﺃﻓﻠﺤﺖ ﻛﻞ ﺍﻟﻔﻼﺡ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺃﺳﺮﻙ ﻟﻮ ﺃﺳﻠﻤﺖ ﻗﺒﻞ ﺍﻷﺳﺮ
ﻓﻜﻨﺖ ﻓﺰﺕ ﺑﺎﻹﺳﻼﻡ ﻭﺑﺎﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻷﺳﺮ ﻭﻣﻦ ﺍﻏﺘﻨﺎﻡ ﻣﺎﻟﻚ ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺳﻠﻤﺖ ﺑﻌﺪ ﺍﻷﺳﺮ ﻓﻴﺴﻘﻂ ﺍﳋﻴﺎﺭ ﰲ ﻗﺘﻠﻚ ﻭﻳﺒﻘﻰ
ﺍﳋﻴﺎﺭ ﺑﲔ ﺍﻻﺳﺘﺮﻗﺎﻕ ﻭﺍﳌﻦ ﻭﺍﻟﻔﺪﺍﺀ)ﻭﻧﺎﻗﺔ ﻣﻨﻮﻗﺔ( ﺃﻱ ﻣﺬﻟﻠﺔ)ﻭﻧﺬﺭﻭﺍ ﺎ( ﺃﻱ ﻋﻠﻤﻮﺍ ﻭﺃﺣﺴﻮﺍ ﺮﺎ[
١٨٤
ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ:ﺣﻠﻤﻪ ﻭﺻﱪﻩ ﻭﻗﺪ ﻧﺎﺩﺍﻩ ﺍﻷﺳﲑ ﻋﺪﺓ ﻣﺮﺍﺕ ﺑﺎﲰﻪ ﻳﺎ ﳏﻤﺪ ﺩﻭﻥ ﺻﻔﺘﻪ ﻳﺎ
ﺭﺳﻮﻝ ﺍﷲ ﻭﻫﻮ ﳚﻴﺒﻪ ﰲ ﻛﻞ ﻣﺮﺓ ﻭﻳﺄﺗﻴﻪ ﻭﻳﻘﻮﻝ ﻟﻪ):ﻣﺎ ﺷﺄﻧﻚ؟(.
ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ:ﺃﻥ ﺍﻟﺮﺟﻞ ﻟﻮ ﺃﺳﻠﻢ ﻗﺒﻞ ﺍﻷﺳﺮ ﳌﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺳﺒﻴﻞ ﻭﺃﻓﻠﺢ ﻛﻞ
ﺍﻟﻔﻼﺡ،ﺍﻟﻔﻼﺡ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺈﺳﻼﻣﻪ ﻣﻄﻴﻌﹰﺎ ﳐﺘﺎﺭﹰﺍ،ﻭﺍﻟﻔﻼﺡ ﻣﻦ ﺍﻷﺳﺮ ﺍﻟﺬﻱ ﺣﺼﻞ ﻟﻪ
ﺑﺴﺒﺐ ﺃﻧﻪ ﱂ ﻳﺴﻠﻢ ﻗﺒﻞ ﺫﻟﻚ.
ﺍﻟﻔﺎﺋﺪﺓ ﺍﳋﺎﻣﺴﺔ:ﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﺼﻠﺤﺘﺎﻥ ﻗﺪﻡ ﺃﻋﻼﳘﺎ،ﻓﺎﻟﺮﺟﻞ ﺍﺩﻋﻰ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﰲ
ﺍﻷﺳﺮ ﻭﻗﺒﻴﻠﺘﻪ ﻗﺪ ﺃﺳﺮﺕ ﺭﺟﻠﲔ ﺻﺤﺎﺑﻴﲔ ﳎﺎﻫﺪﻳﻦ،ﻗﺪ ﺛﺒﺘﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺟﺎﻫﺪﺍ
ﻹﻋﻼﺋﻪ،ﻓﻔﻀﻞ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻳﻔﺘﺪﻳﻬﻤﺎ ﺑﻪ،ﻭﻫﻮ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﺇﺳﻼﻣﻪ ﺳﻴﻠﺤﻖ
ﺑﺎﻟﺮﺳﻮﻝ .
ﻫﺬﺍ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺣﻖ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻳﺒﻘﻴﻪ ﺭﻗﻴﻘﹰﺎ،ﻭﺇﻥ ﺃﺳﻠﻢ ﺑﻌﺪ ﺍﻷﺳﺮ،ﻷﻥ
ﺍﻹﺳﻼﻡ ﻻ ﻳﺬﻫﺐ ﺍﻟﺮﻕ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ،ﻭﺇﻥ ﻛﺎﻥ ﳛﺚ ﻋﻠﻴﻪ ﻭﻳﻔﺘﺢ ﺃﺑﻮﺍﺑﻪ ﻋﻠﻰ
ﻣﺼﺮﺍﻋﻴﻬﺎ،ﻭﻓﺪﺍﺀ ﺻﺤﺎﺑﻴﲔ ﺣﺮﻳﻦ ﻓﻴﻬﻤﺎ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ،ﻭﳘﺎ ﳑﻦ ﳜﺸﻰ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻏﺪﺭ
ﺍﳌﺸﺮﻛﲔ ﻤﺎ،ﻭﻫﻮ ﻻ ﳜﺸﻰ ﻋﻠﻴﻪ ﺫﻟﻚ ﺃﻣﺮ ﻻ ﺑﺪ ﻣﻨﻪ .
ﻭﻗﺪ ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﰲ ﺗﻄﻬﲑ ﺍﻷﺭﺽ ﻣﻦ ﺍﻷﺳﲑ ﳋﺒﺜﻪ ﻭﺷﺮﻛﻪ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻧﻪ
ﻣﻦ ﻃﺒﻌﻪ،ﻓﻠﻪ ﺃﻥ ﻳﻘﺘﻠﻪ ﻭﻳﺮﻳﺢ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﻪ،ﻛﻤﺎ ﻓﻌﻞ ﺑﺒﲏ ﻗﺮﻳﻈﺔ ﺍﻟﺬﻳﻦ ﺣﻜﻢ ﻓﻴﻬﻢ ﺳﻌﺪ
ﺑﻦ ﻣﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻘﺘﻞ ﺍﳌﻘﺎﺗﻠﺔ ﻭﺳﱯ ﺍﻟﺬﺭﻳﺔ،ﻭﻛﺎﻥ ﺫﻟﻚ ﻫﻮ ﺣﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﻭﻓﻖ ﻟﻪ
ﺖ ﺑﻨﻮ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ﻋﻠﹶﻰ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻧ ﺰﹶﻟ
ﻱ ﺭ ِ
ﳋ ﺪ ِﺭ
ﺳﻌﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍ ﹸ
ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭﻛﹶﺎ ﹶﻥ ﹶﻗﺮِﻳﺒﺎ ِﻣﻨ ﻪ،ﹶﻓﺠﺎ َﺀ ﻋﻠﹶﻰ ِﺣﻤﺎ ٍﺭ،ﹶﻓﹶﻠﻤﺎ ﺩﻧﺎ ﺣ ﹾﻜ ِﻢ ﺳ ﻌ ٍﺪ ﻫ ﻮ ﺍﺑ ﻦ ﻣﻌﺎ ٍﺫ،ﺑ ﻌ ﹶ
ﺲ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪِ:ﺇ ﱠﻥ ﺠﹶﻠ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﻗﹸﻮﻣﻮﺍ ِﺇﻟﹶﻰ ﺳﻴ ِﺪ ﹸﻛ ﻢ« ﹶﻓﺠﺎ َﺀ،ﹶﻓ
ﺴﺒﻰ ﺍﻟ ﱡﺬ ﺭﻳ ﹸﺔ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟ ﹶﻘ ﺪ
ﻚ،ﻗﹶﺎ ﹶﻝ :ﹶﻓِﺈﻧﻲ ﹶﺃ ﺣ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ ﹾﻘﺘ ﹶﻞ ﺍ ﹸﳌﻘﹶﺎِﺗﹶﻠ ﹸﺔ ،ﻭﹶﺃ ﹾﻥ ﺗ
ﻫ ﺆ ﹶﻻ ِﺀ ﻧ ﺰﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤ
٣٣١
ﻚ«ﺤ ﹾﻜ ِﻢ ﺍ ﹶﳌِﻠ ِ
ﺖ ﻓِﻴ ِﻬ ﻢ ِﺑ
ﺣ ﹶﻜ ﻤ
- ٣٣١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٤٣)(٦٧ /٤
] ﺵ )ﻧﺰﻟﻮﺍ ﻋﻠﻰ ﺣﻜﻤﻚ( ﺭﺿﻮﺍ ﺃﻥ ﲢﻜﻢ ﻓﻴﻬﻢ) .ﺍﳌﻘﺎﺗﻠﺔ( ﺍﻟﺒﺎﻟﻐﲔ ﺍﻟﺬﻳﻦ ﻣﻦ ﺷﺄﻢ ﺃﻥ ﻳﻘﺎﺗﻠﻮﺍ) .ﺗﺴﱮ ﺍﻟﺬﺭﻳﺔ( ﻳﺆﺧﺬ
ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﺳﺒﻴﺎ ﻓﻴﺠﻌﻠﻮﻥ ﺃﺭﻗﺎﺀ ﻭﻳﻮﺯﻋﻮﻥ ﻋﻠﻰ ﺍﻟﻐﺎﳕﲔ ﺍﳌﺴﻠﻤﲔ) .ﲝﻜﻢ ﺍﳌﻠﻚ( ﺑﺎﳊﻜﻢ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ[
١٨٥
ﻭﻗﺪ ﺃﺛﺒﺖ ﻭﺍﻗﻊ ﺍﻟﻴﻬﻮﺩ ﰲ ﺗﺎﺭﳜﻬﻢ ﺍﻟﻄﻮﻳﻞ،ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻭﺑﻌﺪﻩ ﺇﱃ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ،ﺃﻥ ﺧﲑ
ﻋﻼﺝ ﻧﺎﺟﺢ ﻟﻮﻗﺎﻳﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺷﺮﻫﻢ ﻭﻓﺴﺎﺩﻫﻢ ﻭﻛﻴﺪﻫﻢ ﻫﻮ ﻫﺬﺍ ﺍﳊﻜﻢ،ﻋﻨﺪﻣﺎ ﻳﻜﻮﻧﻮﻥ
ﲨﺎﻋﺔ ﻣﺘﻜﺘﻠﺔ ﻣﻨﻈﻤﺔ،ﺃﻣﺎ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻧﻮﻥ ﺃﻓﺮﺍﺩﹰﺍ ﻣﺸﺘﺘﲔ ﰲ ﺍﻷﺭﺽ ﺃﺫﻻﺀ ﻻ ﲡﻤﻌﻬﻢ ﺭﺍﺑﻄﺔ
ﲡﻌﻠﻬﻢ ﻣﺘﻤﻜﻨﲔ ﰲ ﺍﻷﺭﺽ ﻟﻺﻓﺴﺎﺩ ﻓﻴﻬﺎ،ﻓﺈﻥ ﻣﻌﺎﻣﻠﺘﻬﻢ ﲣﺘﻠﻒ ﻋﻦ ﻫﺬﺍ.
ﺠﻮﺍﺯِ ،ﻭﻗِﻴ ﹶﻞ :ﻣ ﻌﻨﺎ ﻩ
ﻱِ:ﻟﺘ ﻌﻈِﻴ ِﻤﻪِ ،ﻭﻳﺴﺘ ﺪ ﱡﻝ ِﺑ ِﻪ ﻋﻠﹶﻰ ﻋ ﺪ ِﻡ ﹶﻛﺮﺍ ﻫِﺘﻪِ،ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﺍﹾﻟﹶﺄ ﻣ ﺮ ِﻟ ﹾﻠِﺈﺑﺎ ﺣ ِﺔ ﻭِﻟﺒﻴﺎ ِﻥ ﺍﹾﻟ
)ﹸﻗﻮﻣﻮﺍ ِﺇﻟﹶﻰ ﺳﻴ ِﺪ ﹸﻛ ﻢ(.ﻗِﻴ ﹶﻞ ﹶﺃ
ﺤﻠﹶ ﻪ ﻳ ﻮ ﻡ ﺍﹾﻟﹶﺄ ﺣﺰﺍﺏِ ،ﻭﹶﻟ ﻮ ﹶﺃﺭﺍ ﺩ ﺗ ﻌﻈِﻴ ﻤ ﻪ
ﺏ ﹶﺃ ﹾﻛ
ﺡ ﹶﺃﺻﺎ ﺽ ﻭﹶﺃﹶﺛ ﺮ ﺟ ﺮ ٍ
ﺤﻤﺎ ِﺭ ِﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ِﺑ ِﻪ ﻣ ﺮ
ﻗﹸﻮﻣﻮﺍ ِﻟِﺈﻋﺎﻧِﺘ ِﻪ ﻓِﻲ ﺍﻟﻨﺰﻭ ِﻝ ﻋ ِﻦ ﺍﹾﻟ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬ ﻢ ﻣﺎﺼﺤﺎﺑ ﹶﺔ ﺭ ِ
ﺴﻴﺎ ﺩ ِﺓ ﺍﹾﻟ ﻤﻀﺎﹶﻓﺔِ ،ﻭﹶﺃ ﱠﻥ ﺍﻟ
ﺺ ﻋﻠﹶﻰ ﺍﻟ ﺺ ﺍﻟﹾﹶﺄﻧﺼﺎ ِﺭ ﻭﺍﻟﺘﻨﺼِﻴ
ﺨﺼِﻴ ﺴﻴ ِﺪ ﹸﻛﻢ ،ﻭ ِﻣﻤﺎ ﻳ ﺆﻳ ﺪ ﻩ ﺗ
ﹶﻟﻘﹶﺎ ﹶﻝ:ﻗﹸﻮﻣﻮﺍ ِﻟ
ﻚ ﻋﻠﹶﻰ ﻣﺎ ﺳﻴ ﹾﺄﺗِﻲ.ﺨ ﹾﻠﻖِ؛ِﻟﻤﺎ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ِﻣ ﻦ ﹶﻛﺮﺍ ِﻫﻴِﺘ ِﻪ ِﻟ ﹶﺬِﻟ
ﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮ ﻣﻮ ﹶﻥ ﹶﻟ ﻪ - -ﺗ ﻌﻈِﻴﻤﺎ ﹶﻟﻪ ،ﻣ ﻊ ﹶﺃﻧ ﻪ ﺳﻴ ﺪ ﺍﹾﻟ
ﻒ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﻣ ﺮ
ﺲ ﻫﺬﹶﺍ ِﻣ ﻦ ﺍﹾﻟ ِﻘﻴﺎ ِﻡ ﺍﱠﻟﺬِﻱ ﻳﺮﺍ ﺩ ِﺑ ِﻪ ﺍﻟﺘ ﻌﻈِﻴ ﻢ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻳﺘﻌﺎ ﻫ ﺪ ﻩ ﺍﹾﻟﹶﺄﻋﺎ ِﺟ ﻢ ﻓِﻲ ﺷ ﻲﺀٍ،ﹶﻓ ﹶﻜﻴ ﺸِﺘ ﻲ:ﹶﻟﻴ
ﻗﹶﺎ ﹶﻝ ﺍﻟﺘﻮ ِﺭِﺑ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻭ ِﺟﻌﺎ ِﻟﻤﺎ ﺭ ِﻣ ﻲ ﻓِﻲ
ﻑ ِﻣﻨ ﻪ ِﺇﻟﹶﻰ ﺁ ِﺧ ِﺮ ﺍﹾﻟ ﻌ ﻬﺪِ ،ﻭِﺇﻧﻤﺎ ﻛﹶﺎ ﹶﻥ ﺳ ﻌ ﺪ ﺑ ﻦ ﻣﻌﺎ ٍﺫ ﺭ ِ ﺻﺤِﻴ ﺢ ﹶﺃﻧ ﻪ ﻧﻬﻰ ﻋﻨ ﻪ ﻭ ﻋ ِﺮ ِﺑﻤﺎ ِﺇ ﺳﻨﺎ ﺩ ﻩ
ﺖ ِﺇﹶﻟﻴ ِﻪ ﺑﻨﻮ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ
ﺤ ﹾﻜ ِﻢ ﺍﱠﻟﺬِﻱ ﺳﱠﻠ ﻤ ﻕ ﺑِﺎﻟ ﺪﻡِ ،ﻭﹶﻗ ﺪ ﹸﺃِﺗ ﻲ ِﺑ ِﻪ ﻳ ﻮ ﻣِﺌ ٍﺬ ِﻟ ﹾﻠ
ﺤ ﺮ ﹶﻛ ِﺔ ﺣ ﹶﺬﺭﺍ ِﻣ ﻦ ﺳﻴﻠﹶﺎ ِﻥ ﺍﹾﻟ ِﻌ ﺮ ِ
ﺤِﻠ ِﻪ ﻣﺨﻮﻓﹰﺎ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﹾﻟ
ﹶﺃ ﹾﻛ
ﺤ ﻤﺎﺭِ ،ﻭﻳ ﺮﹸﻓﻘﹸﻮﺍ ِﺑ ِﻪ ﹶﻓﻠﹶﺎ ﻳﺼِﻴﺒ ﻪ ﹶﺃﹶﻟ ﻢ ِﻣ ﻦ
ِﺇﹶﻟﻴ ِﻪ ِﻋﻨ ﺪ ﺍﻟﻨﺰﻭ ِﻝ ﻋﻠﹶﻰ ﺣ ﹾﻜ ِﻤﻪِ،ﹶﻓﹶﺄ ﻣ ﺮ ﻫ ﻢ ﺑِﺎﹾﻟ ِﻘﻴﺎ ِﻡ ِﺇﹶﻟﻴِ ﻪ ِﻟﻴﻌِﻴﻨﻮ ﻩ ﻋﻠﹶﻰ ﺍﻟﻨﺰﻭ ِﻝ ِﻣ ﻦ ﻋﻠﹶﻰ ﺍﹾﻟ ِ
ﺴﻴ ِﺪ ﹸﻛﻢ ،ﻭﹶﺃﻣﺎ ﻣﺎ ﹸﺫ ِﻛ ﺮ ﻓِﻲ ِﻗﻴﺎ ِﻡ ﺍﻟﻨِﺒ ﻲ ِ - -ﻟ ِﻌ ﹾﻜ ِﺮ ﻣ ﹶﺔ ﺑ ِﻦ ﹶﺃﺑِﻲ
ﺍﹾﻟ ﻤ ﺮ ﹶﻛﺐِ ،ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻳﺮِﻳ ﺪ ِﺑ ِﻪ ﺍﻟﺘ ﻮِﻗ ﲑ ﻭﺍﻟﺘ ﻌﻈِﻴ ﻢ ﹶﻟﻘﹶﺎ ﹶﻝ:ﻗﹸﻮﻣﻮﺍ ِﻟ
ﺤ ﺮ ﻙ«،ﹶﻓِﺈ ﱠﻥ ﺖ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِ - -ﺇﻟﱠﺎ ﻗﹶﺎ ﻡ ِﺇﹶﻟ ﻲ ﹶﺃ ﻭ ﺗ ﻱ ﺑ ِﻦ ﺣﺎِﺗ ٍﻢ:ﻣﺎ ﺩ ﺧ ﹾﻠ ﻱ » ﻋ ﻦ ﻋ ِﺪ ﺟ ﻬ ٍﻞ ِﻋﻨ ﺪ ﹸﻗﺪﻭ ِﻣ ِﻪ ﻋﹶﻠﻴﻪِ ،ﻭ ﻣﺎ ﺭ ِﻭ
ﺺ
ﺤ ﻤ ﹶﻞ ﻋﻠﹶﻰ ﺍﻟﺘ ﺮﺧِﻴ ِ ﺖ ﻓﹶﺎﹾﻟ ﻮ ﺟ ﻪ ﻓِﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳ
ﺸﻬﻮ ﺭ ﻋ ﻦ ﻋ ِﺪﻱِ ﺇﻟﱠﺎ ﻭ ﺳ ﻊ ﻟِﻲ ،ﻭﹶﻟ ﻮ ﹶﺛﺒ ﻀ ﻌ ِﻔﻪِ،ﺍﹾﻟ ﻤ
ﺝ ِﺑ ِﻪ ِﻟ
ﺼ ﺢ ﺍﻟِﺎ ﺣِﺘﺠﺎ
ﻚ ِﻣﻤﺎ ﻟﹶﺎ ﻳ ِ
ﹶﺫِﻟ
ﻚ ﻋﻠﹶﻰ
ﻱ ﻛﹶﺎ ﹶﻥ ﺳﻴ ﺪ ﺑﻨِﻲ ﹶﻃﻴﺊٍ،ﹶﻓ ﺮﺃﹶﻯ ﺗ ﹾﺄﻟِﻴ ﹶﻔ ﻬﻤﺎ ِﺑ ﹶﺬِﻟ ﺚ ﻳ ﹾﻘﺘﻀِﻴ ِﻪ ﺍﹾﻟﺤﺎﻝﹸ ،ﻭﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ِﻋ ﹾﻜ ِﺮ ﻣ ﹸﺔ ِﻣ ﻦ ﺭ ﺅﺳﺎ ِﺀ ﹸﻗ ﺮﻳﺶٍ ،ﻭ ﻋ ِﺪ ﺣﻴ ﹸ
ﺐ ﺍﻟ ﺮﻳﺎ ﺳ ِﺔ ﺍﻫـ. ﺐ ﻣﺎ ﻳ ﹾﻘﺘﻀِﻴ ِﻪ ﺣ ﺴ ِ ﻑ ِﻣ ﻦ ﺟﺎِﻧِﺒ ِﻬﻤﺎ ﺗ ﹶﻄﱡﻠﻌﺎ ِﺇﹶﻟﻴ ِﻪ ﻋﻠﹶﻰ ﺣ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ،ﹶﺃ ﻭ ﻋ ﺮ
ﺐﺐ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِ ،ﻭﹶﻗ ﺪ ﺗ ﻌ ﱠﻘ
ﻭﺍﻟﻈﱠﺎ ِﻫ ﺮ ﺃﹶ ﱠﻥ ِﻗﻴﺎ ﻣ ﻪ ِﻟ ِﻌ ﹾﻜ ِﺮ ﻣ ﹶﺔ ِﺇﻧﻤﺎ ﻛﹶﺎ ﹶﻥ ِﻟ ﹶﻜ ﻮِﻧ ِﻪ ﻗﹶﺎ ِﺩﻣﺎ ﻣﻬﺎ ِﺟﺮﺍ ﹶﻛﻤﺎ ﺳﺒ ﻖ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ :ﻣ ﺮ ﺣﺒﺎ ﺑِﺎﻟﺮﺍ ِﻛ ِ
ﺝ ﻋ ﻦ ﻣﻘﹶﺎ ِﻡ ﺍﹾﻟ ﻤﺮﺍﻡِ ،ﻭﻗﹶﺎ ﹶﻝ
ﺨ ﻢ ِﻣ ﻦ ﺍﻟﻠﱠﺎﻡِ ،ﻭﹶﺃﺗﻰ ِﺑﻤﺎ ﻳ ﺮ ِﺟ ﻊ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟ ﻤﻠﹶﺎﻡ ،ﻭ ﺧ ﺮ
ﺸِﺘ ﻲ ِﺑﹶﺄ ﱠﻥ “ِﺇﻟﹶﻰ “ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤﻘﹶﺎ ِﻡ ﹶﺃ ﹾﻓ ﺍﻟﻄﱢﻴِﺒ ﻲ ﺍﻟﺘﻮ ِﺭِﺑ
ﺚ
ﺤﺪِﻳ ِ ﻑ ﺑِﺎﹾﻟ ِﻘﻴﺎ ِﻡ ﹶﻟ ﻬ ﻢ ِﺇﺫﹶﺍ ﹶﺃ ﹾﻗﺒﻠﹸﻮﺍ ،ﻫ ﹶﻜﺬﹶﺍ ﺍ ﺣﺘ ﺞ ﺑِﺎﹾﻟ
ﺡ ﹶﺃ ﻭ ﺷ ﺮ ٍ
ﺻﻠﹶﺎ ٍﻀ ِﻞ ِﻣ ﻦ ِﻋﻠﹾ ٍﻢ ﹶﺃ ﻭ ﺚ ِﺇ ﹾﻛﺮﺍ ﻡ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﹶﻔ
ﺤﺪِﻳ ِ
ﺾ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ:ﻓِﻲ ﺍﹾﻟ ﺑ ﻌ
ﻱ :ﻫﺬﹶﺍ ﺍﹾﻟ ِﻘﻴﺎ ﻡ ِﻟ ﹾﻠﻘﹶﺎ ِﺩ ِﻡ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ
ﺽ:ﺍﹾﻟ ِﻘﻴﺎ ﻡ ﺍﹾﻟ ﻤﻨ ِﻬ ﻲ ﺗ ﻤﺜﱡﹸﻠ ﻬ ﻢ ِﻗﻴﺎﻣﺎ ﻃﹸﻮ ﹶﻝ ﺟﻠﹸﻮ ِﺳﻪِ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺟﻤﺎ ِﻫ ﲑ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ .ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴﺎ
ﻚ ﻣ ﻊ ﹶﻛﻠﹶﺎ ِﻡ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ﺖ ﹸﻛ ﱠﻞ ﹶﺫِﻟ ﺻﺮِﻳﺢ ،ﻭﻗﹶ ﺪ ﺟ ﻤ ﻌ ﺼ ﺢ ﻓِﻲ ﺍﻟﻨ ﻬ ِﻲ ﻋﻨ ﻪ ﺷ ﻲ ٌﺀ ﺚ ﻭﹶﻟ ﻢ ﻳ ِ ﺕ ﹶﺃﺣﺎﺩِﻳ ﹸ
ﺤﺐ ،ﻭﹶﻗ ﺪ ﺟﺎ َﺀ ﺴﺘ ﻀ ِﻞ ﻣ ﺍﹾﻟ ﹶﻔ
ﺖ ﻓِﻴ ِﻪ ﻋﻤﺎ ﻳﻮ ِﻫ ﻢ ﺍﻟﻨ ﻬ ﻲ ﻋﻨ ﻪ ﺍﻫـ. ﻋﹶﻠﻴ ِﻪ ﻓِﻲ ﺟ ﺰ ٍﺀ ﻭﹶﺃ ﺟﺒ
ﺝ ﺍﹾﻟﻤﺎِﻟ ِﻜ ﻲ ﻓِﻲ ﻣ ﺪ ﺧِﻠ ِﻪ ﻭ ﺭ ﺩ ﻋﹶﻠﻴ ِﻪ ﺭﺩﺍ ﺑﻠِﻴﻐﺎ،ﹸﺛ ﻢ ﺍ ﺧﺘﹶﻠﻔﹸﻮﺍ ﻓِﻲ ﺍﱠﻟﺬِﻳ ﻦ ﻋﻨﺎ ﻫ ﻢ ﺍﻟﻨِﺒ ﻲ ِ - -ﺑ ﹶﻘ ﻮِﻟ ِﻪ:ﻗﹸﻮﻣﻮﺍ ِﺇﻟﹶﻰ
ﻭﺗ ﻌﻘﱠﺒ ﻪ ﺍﺑ ﻦ ﺍﹾﻟﺤﺎ
ﺻﺮِﻳ ِﺢ ﹶﻗ ﻮِﻟ ِﻪ
ﺖ :ﻫﺬﹶﺍ ﻭ ﻫ ﻢ ﹶﻓِﺈﻧ ﻪ ﻣ ﻊ
ﻀ ﺮ ِﻣ ﻦ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﻣ ﻌ ﻬﻢ؟ ﹸﻗ ﹾﻠ
ﺻ ﹰﺔ ﹶﺃ ﻡ ﺟﻤِﻴﻊ ﻣ ﻦ ﺣ ﺳﻴ ِﺪ ﹸﻛﻢ ،ﻫ ﹾﻞ ﻫ ﻢ ﺍﹾﻟﹶﺄﻧﺼﺎ ﺭ ﺧﺎ
ﺹ ﹶﻗ ﻮ ِﻣ ِﻪ ِﻣﻨ ﻬ ﻢ ﻋﻠﹶﻰ ﻣﺎ ﺤﺘ ِﻤ ﹸﻞ ﻋﻤﻮ ﻡ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ ﻭ ﺧﺼﻮ ﺼ ﻮ ﺭ ﺍﹾﻟ ﻌﻤﻮ ﻡ ﺍﻟﺸﺎ ِﻣ ﹸﻞ ِﻟ ﹾﻠ ﻤﻬﺎ ِﺟﺮِﻳﻦ؟ ﻧ ﻌ ﻢ ﻳ ﻒ ﻳﺘ ِﻟ ﹾﻠﹶﺄﻧﺼﺎ ِﺭ:ﻗﹸﻮﻣﻮﺍ ،ﹶﻛﻴ
ﺠ ﹸﺔ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ:ﺍﹾﻟ ِﻘﻴﺎ ﻡ ﻣ ﹾﻜﺮﻭ ﻩ ﻋﻠﹶﻰ ﺳﺒِﻴ ِﻞ ﺍﹾﻟِﺈ ﻋﻈﹶﺎ ِﻡ ﻟﹶﺎ ﻋﻠﹶﻰ ﺳﺒِﻴ ِﻞ ﺍﹾﻟِﺈ ﹾﻛﺮﺍﻡِ ،ﻭﹶﻟ ﻌﱠﻠ ﻪ ﹶﺃﺭﺍ ﺩ ﺑِﺎﹾﻟِﺈ ﹾﻛﺮﺍ ِﻩ
ﹶﻗ ﺪ ﻣﻨﺎ ﻩ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ .ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟِﺈﻣﺎ ﻡ ﺣ
ﺲ ﻋﻠﹶﻰ ﻋﺎ ﺩ ِﺓ ﺍﹾﻟﹸﺄ ﻣﺮﺍ ِﺀ
ﺤﺔﹸ ،ﻭﺑِﺎﹾﻟِﺈ ﻋﻈﹶﺎ ِﻡ ﺍﻟﺘ ﻤﱡﺜ ﹶﻞ ﹶﻟ ﻪ ﺑِﺎﹾﻟ ِﻘﻴﺎ ِﻡ ﻭ ﻫ ﻮ ﺟﺎِﻟ
ﺤﺒﺔِ ،ﹶﻛﻤﺎ ﺗ ﺪ ﱡﻝ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟ ﻤﺼﺎﹶﻓ
ﺤﻴ ِﺔ ِﺑ ﻤﺰِﻳ ِﺪ ﺍﹾﻟ ﻤ
ﺍﹾﻟ ِﻘﻴﺎ ﻡ ﻟِﻠﺘ ِ
ﺍﹾﻟ ِﻔﺨﺎﻡِ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ ِﺑ ﹸﻜ ﱢﻞ ﺣﺎ ٍﻝ ﻭ ﻣﻘﹶﺎ ٍﻡ.ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٩٧٢ /٧
١٨٦
ﻭﺇﻥ ﺃﻱ ﺃﻣﺔ ﺗﺘﺴﺎﻫﻞ ﰲ ﺃﻣﺮ ﺍﻟﻴﻬﻮﺩ ﺣﱴ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﲨﻊ ﻛﻠﻤﺘﻬﻢ ﻭﺗﻨﻈﻴﻢ ﺃﻧﻔﺴﻬﻢ ﰲ
ﺃﺭﺿﻬﺎ ﳍﻲ -ﰲ ﺗﺴﺎﻫﻠﻬﺎ ﺫﻟﻚ -ﺗﻀﻊ ﺎﻳﺔ ﻟﻮﺟﻮﺩﻫﺎ،ﻭﻫﻲ ﻻ ﲣﻠﻮﺍ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ:
ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻮﺍﻃﺌﺔ ﻣﻊ ﺍﻟﻴﻬﻮﺩ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﻛﻴﺎﻥ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ،ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ
ﻣﻐﻠﻮﺑﺔ ﻋﻠﻰ ﺃﻣﺮﻫﺎ،ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ﺃﺧﻒ ﻷﻥ ﺍﻷﻣﺔ ﺍﳌﻐﻠﻮﺑﺔ ﻋﻠﻰ ﺃﻣﺮﻫﺎ،ﳝﻜﻨﻬﺎ ﰲ ﻳﻮﻡ ﻣﻦ
ﺍﻷﻳﺎﻡ ﺃﻥ ﺗﺜﺐ ﻋﻠﻰ ﺟﺮﺛﻮﻣﺔ ﺍﻟﻔﺴﺎﺩ ﻓﺘﺒﻴﺪﻫﺎ،ﻭﺇﻥ ﻃﺎﻝ ﺍﻟﺰﻣﺎﻥ ﻭﺃﻣﺎ ﺍﻷﻣﺮ ﺍﻷﻭﻝ،ﻓﻬﻮ ﺍﳋﻄﺮ
ﺍﻟﺬﻱ ﻳﺼﻌﺐ ﳏﻮﻩ ﺇﻻ ﺇﺫﺍ ﺟﺎﺀ ﺟﻴﻞ ﺁﺧﺮ ﻓﺼﺐ ﻟﻌﺎﺋﻦ ﺍﷲ ﻋﻠﻰ ﺃﺳﻼﻓﻪ ﺍﻟﺬﻳﻦ ﺃﻭﻗﻌﻮﻩ ﰲ
ﺷﺒﺎﻙ ﻫﺬﺍ ﺍﻟﺴﺮﻃﺎﻥ ﰒ ﺻﻤﻢ ﻋﻠﻰ ﺍﺳﺘﺌﺼﺎﻟﻪ ﻓﺎﺳﺘﺄﺻﻠﻪ.
ﻭﻗﺪ ﺃﺟﺎﺩ ﺍﳋﺮﻗﻲ ﰲ ﳐﺘﺼﺮﻩ،ﺇﺫ ﲨﻊ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻛﻠﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺳﲑ ﻓﻘﺎﻝ ”:ﻭِﺇﺫﹶﺍ ﺳﺒﻰ
ﺽ ،ﻭِﺇ ﹾﻥ ﺭﺃﹶﻯﺨﻴ ﺮ،ﺇ ﹾﻥ ﺭﺃﹶﻯ ﹶﻗﺘﹶﻠ ﻬ ﻢ ،ﻭِﺇﻥﹾ ﺭﺃﹶﻯ ﻣ ﻦ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﹶﺃ ﹾﻃﹶﻠ ﹶﻘ ﻬ ﻢ ِﺑﻠﹶﺎ ِﻋ ﻮ ٍ ﺍﹾﻟِﺈﻣﺎ ﻡ ﹶﻓ ﻬ ﻮ ﻣ
ﻚ ﺭﺃﹶﻯ ﻓِﻴ ِﻪ ﻱ ﹶﺫِﻟ
ﹶﺃ ﹾﻃﹶﻠ ﹶﻘ ﻬ ﻢ ﻋﻠﹶﻰ ﻣﺎ ٍﻝ ﻳ ﹾﺄ ﺧ ﹸﺬ ﻩ ِﻣﻨ ﻬ ﻢ ،ﻭِﺇ ﹾﻥ ﺭﺃﹶﻯ ﻓﹶﺎﺩﻯ ِﺑ ِﻬ ﻢ ،ﻭِﺇ ﹾﻥ ﺭﺃﹶﻯ ﺍ ﺳﺘ ﺮﱠﻗ ﻬ ﻢ،ﹶﺃ
ﺏ ﻋﻠﹶﻰ ﹶﺛﻠﹶﺎﹶﺛ ِﺔﺤ ﺮ ِﲔ ﹶﻓ ﻌ ﹶﻞ ،ﻭ ﺟ ﻤﹶﻠﺘ ﻪ ﹶﺃ ﱠﻥ ﻣ ﻦ ﹸﺃ ِﺳ ﺮ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ
ﺴِﻠ ِﻤ ِﻧﻜﹶﺎﻳ ﹰﺔ ِﻟ ﹾﻠ ﻌ ﺪ ﻭ ﻭ ﺣﻈﺎ ِﻟ ﹾﻠ ﻤ
ﺲﲔ ِﺑﻨ ﹾﻔ ِ ﺴِﻠ ِﻤ ﺼﲑﻭ ﹶﻥ ﺭﻗِﻴﻘﹰﺎ ِﻟ ﹾﻠ ﻤ ﺼﺒﻴﺎ ﹸﻥ،ﹶﻓﻠﹶﺎ ﻳﺠﻮ ﺯ ﹶﻗﺘﹸﻠ ﻬ ﻢ ،ﻭﻳ ِ ﺏ؛ﹶﺃ ﺣ ﺪﻫﺎ،ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟ
ﺿ ﺮ ٍﹶﺃ
ﺴﺒ ِﻲ؛ِﻟﹶﺄ ﱠﻥ ﺍﻟﻨِﺒ ﻲ » - -ﻧﻬﻰ ﻋ ﻦ ﹶﻗﺘ ِﻞ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﹾﻟ ِﻮﹾﻟﺪﺍ ِﻥ« .ﻣﺘ ﹶﻔ ﻖ ﻋﹶﻠﻴ ِﻪ. ﺍﻟ
ﺏﺴﺘ ِﺮﱡﻗ ﻬ ﻢ ﺇﺫﹶﺍ ﺳﺒﺎ ﻫ ﻢ.ﺍﻟﺜﱠﺎﻧِﻲ،ﺍﻟ ﺮﺟﺎ ﹸﻝ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ ﺴﻠﹶﺎ ﻡ -ﻳ ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﻭﻛﹶﺎ ﹶﻥ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺨﻴ ﺮ ﺍﹾﻟِﺈﻣﺎ ﻡ ﻓِﻴ ِﻬ ﻢ ﺑﻴ ﻦ ﹶﺃ ﺭﺑ ﻌ ِﺔ ﹶﺃ ﺷﻴﺎ َﺀ؛ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ،ﻭﺍﹾﻟ ﻤ ﻦ ِﺑ ﻐﻴ ِﺮ
ﺠ ﺰﻳ ِﺔ،ﹶﻓﻴﺘ
ﻭﺍﹾﻟ ﻤﺠﻮﺱ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﹶﻘﺮﻭ ﹶﻥ ﺑِﺎﹾﻟ ِ
ﺚ،ﺍﻟ ﺮﺟﺎ ﹸﻝ ِﻣ ﻦ ﻋﺒ ﺪ ِﺓ ﺍﹾﻟﹶﺄ ﻭﺛﹶﺎ ِﻥ ﻭ ﹶﻏﻴ ِﺮ ِﻫ ﻢ ِﻣ ﻤ ﻦ ﻟﹶﺎ ﻳ ﹶﻘ ﺮ ﺽ،ﻭﺍﹾﻟ ﻤﻔﹶﺎﺩﺍ ﹸﺓ ِﺑ ِﻬ ﻢ،ﻭﺍ ﺳِﺘ ﺮﻗﹶﺎﹸﻗ ﻬ ﻢ.ﺍﻟﺜﱠﺎِﻟ ﹸِﻋ ﻮ ٍ
ﺨﻴ ﺮ،ﺍﹾﻟِﺈﻣﺎ ﻡ ﻓِﻴ ِﻬ ﻢ ﺑﻴ ﻦ ﹶﺛﻠﹶﺎﹶﺛ ِﺔ ﹶﺃ ﺷﻴﺎ َﺀ؛ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ،ﹶﺃ ﻭ ﺍﹾﻟ ﻤ ﻦ،ﻭﺍﹾﻟ ﻤﻔﹶﺎﺩﺍ ﹸﺓ ،ﻭﻟﹶﺎ ﻳﺠﻮ ﺯ ﺠ ﺰﻳ ِﺔ،ﹶﻓﻴﺘ
ﺑِﺎﹾﻟ ِ
ﺐ ﺍﻟﺸﺎ ِﻓ ِﻌ ﻲ. ﺍ ﺳِﺘ ﺮﻗﹶﺎﹸﻗ ﻬ ﻢ .ﻭ ﻋ ﻦ ﹶﺃ ﺣ ﻤ ﺪ ﺟﻮﺍ ﺯ ﺍ ﺳِﺘ ﺮﻗﹶﺎِﻗ ِﻬ ﻢ .ﻭ ﻫ ﻮ ﻣ ﹾﺬ ﻫ
ﻚ
ﺏ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ،ﻭﺍﻟﺸﺎِﻓ ِﻌ ﻲ ،ﻭﹶﺃﺑﻮ ﹶﺛ ﻮ ٍﺭ .ﻭ ﻋ ﻦ ﻣﺎِﻟ ٍ ﻭِﺑﻤﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﻓِﻲ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﺤ ﹶﺔ ﻓِﻴ ِﻪ ،ﻭِﺇﻧﻤﺎ ﻳﺠﻮ ﺯ ِﻟ ﹾﻠِﺈﻣﺎ ِﻡ ِﻓ ﻌ ﹸﻞ ﻣﺎ
ﺼﹶﻠ
ﺽ؛ِﻟﹶﺄﻧ ﻪ ﻟﹶﺎ ﻣ
ﹶﻛ ﻤ ﹾﺬ ﻫِﺒﻨﺎ .ﻭ ﻋﻨ ﻪ ﻟﹶﺎ ﻳﺠﻮ ﺯ ﺍﹾﻟ ﻤ ﻦ ِﺑ ﻐﻴ ِﺮ ِﻋ ﻮ ٍ
ﺴ ِﻦ ،ﻭ ﻋﻄﹶﺎ ٍﺀ ،ﻭ ﺳﻌِﻴ ِﺪ ﺑ ِﻦ ﺟﺒﻴ ٍﺮ ،ﹶﻛﺮﺍ ﻫ ﹸﺔ ﹶﻗﺘ ِﻞ ﺍﹾﻟﹶﺄ ﺳﺮﻯ.
ﺤ ﺤ ﹸﺔ ،ﻭ ﺣ ِﻜ ﻲ ﻋ ﻦ ﺍﹾﻟ ﺼﹶﻠ ﻓِﻴ ِﻪ ﺍﹾﻟ ﻤ
ﻕ
ﺸﺪﻭﺍ ﺍﹾﻟ ﻮﺛﹶﺎ ﺻِﻨ ﻊ ِﺑﹸﺄﺳﺎﺭﻯ ﺑ ﺪ ٍﺭ .ﻭِﻟﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ}:ﹶﻓ ﻭﻗﹶﺎﻟﹸﻮﺍ:ﹶﻟ ﻮ ﻣ ﻦ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﻭ ﻓﹶﺎﺩﺍ ﻩ ﹶﻛﻤﺎ
ﺏﺻﺤﺎ ﺨﻴ ﺮ ﺑ ﻌ ﺪ ﺍﹾﻟﹶﺄ ﺳ ِﺮ ﺑﻴ ﻦ ﻫ ﹶﺬﻳ ِﻦ ﻟﹶﺎ ﹶﻏﻴ ﺮ .ﻭﻗﹶﺎ ﹶﻝ ﹶﺃ
ﹶﻓِﺈﻣﺎ ﻣﻨﺎ ﺑ ﻌ ﺪ ﻭِﺇﻣﺎ ِﻓﺪﺍ ًﺀ{ ]ﳏﻤﺪ .[٤:ﹶﻓ
ﺏ ﹶﺃ ﻋﻨﺎﹶﻗ ﻬ ﻢ ،ﻭِﺇ ﹾﻥ ﺷﺎ َﺀ ﺍ ﺳﺘ ﺮﱠﻗ ﻬ ﻢ،ﻟﹶﺎ ﹶﻏﻴ ﺮ ،ﻭﻟﹶﺎ ﻳﺠﻮ ﺯ ﻣ ﻦ ﻭﻟﹶﺎ ِﻓﺪﺍ ٌﺀ؛ِﻟﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ﻪ
ﺿ ﺮ
ﻱ:ﺇ ﹾﻥ ﺷﺎ َﺀ
ﺍﻟ ﺮﹾﺃ ِ
١٨٧
ﺚ ﻭ ﺟ ﺪﺗﻤﻮ ﻫ ﻢ{ ]ﺍﻟﺘﻮﺑﺔ.[٥:ﺑ ﻌ ﺪ ﹶﻗ ﻮِﻟ ِﻪ}:ﹶﻓِﺈﻣﺎ ﻣﻨﺎ ﺑ ﻌ ﺪ
ﲔ ﺣ ﻴ ﹸ
ﺸ ِﺮ ِﻛ
ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ}:ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ
ﺽ ﺑ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ،ﻳ ﹾﻘﺘﻠﹶﺎ ِﻥ ﺍﹾﻟﹸﺄﺳﺎﺭﻯ.
ﻭِﺇﻣﺎ ِﻓﺪﺍ ًﺀ{ ]ﳏﻤﺪ .[٤:ﻭﻛﹶﺎ ﹶﻥ ﻋ ﻤ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ،ﻭ ِﻋﻴﺎ
ﻭﹶﻟﻨﺎ ،ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ﺍﹾﻟ ﻤ ﻦ ﻭﺍﹾﻟ ِﻔﺪﺍ ِﺀ ﹶﻗ ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﹶﻟﻰ }:ﹶﻓِﺈﻣﺎ ﻣﻨﺎ ﺑ ﻌ ﺪ ﻭِﺇﻣﺎ ِﻓﺪﺍ ًﺀ{ ]ﳏﻤﺪ .[٤:ﻭﹶﺃ ﱠﻥ
ﺹ ﺑ ِﻦ ﺍﻟ ﺮﺑِﻴ ِﻊ ،ﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ
ﺍﻟﻨِﺒ ﻲ - -ﻣ ﻦ ﻋﻠﹶﻰ ﹸﺛﻤﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﹸﺃﺛﹶﺎ ٍﻝ ،ﻭﹶﺃﺑِﻲ ﻋ ﺰ ﹶﺓ ﺍﻟﺸﺎ ِﻋ ِﺮ ،ﻭﹶﺃﺑِﻲ ﺍﹾﻟﻌﺎ ِ
ﻱ ﺣﻴﺎ،ﹸﺛ ﻢ ﺳﹶﺄﹶﻟﻨِﻲ ﻓِﻲ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﻟﻨﺘﻨﻰ،ﹶﻟﹶﺄ ﹾﻃﹶﻠﻘﹾﺘﻬ ﻢ ﹶﻟ ﻪ .ﻭﻓﹶﺎﺩﻯ ﹸﺃﺳﺎﺭﻯ ﺑ ﺪ ٍﺭ:ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻣ ﹾﻄ ِﻌ ﻢ ﺑ ﻦ ﻋ ِﺪ
ﲔ ﺭ ﺟﻠﹰﺎ ،ﹸﻛ ﱡﻞ ﺭ ﺟ ٍﻞ ِﻣﻨ ﻬ ﻢ ِﺑﹶﺄ ﺭﺑ ِﻌﻤِﺎﹶﺋ ٍﺔ ،ﻭﻓﹶﺎﺩﻯ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ﺭ ﺟﻠﹰﺎ ﹸﺃﺳﺎﺭﻯ ﺑ ﺪ ٍﺭ ،ﻭﻛﹶﺎﻧﻮﺍ ﹶﺛﻠﹶﺎﹶﺛ ﹰﺔ ﻭ ﺳﺒ ِﻌ
ﻀﺒﺎ ِﺀ ِﺑ ﺮ ﺟﹶﻠﻴ ِﻦ.
ﺐ ﺍﹾﻟ ﻌ
ِﺑ ﺮ ﺟﹶﻠﻴ ِﻦ ،ﻭﺻﺎ ِﺣ
ﺴﺒ ِﻌﻤِﺎﹶﺋ ِﺔ ،ﻭﹶﻗﺘ ﹶﻞ
ﺴﺘﻤِﺎﹶﺋ ِﺔ ﻭﺍﻟ
ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ؛ﹶﻓِﻠﹶﺄ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﹶﻗﺘ ﹶﻞ ِﺭﺟﺎ ﹶﻝ ﺑﻨِﻲ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ،ﻭ ﻫ ﻢ ﺑﻴ ﻦ ﺍﻟ
ﺻﺒﺮﺍ ،ﻭﹶﻗﺘ ﹶﻞ ﹶﺃﺑﺎ ﻋ ﺰ ﹶﺓ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ﻭ ﻫ ِﺬ ِﻩ
ﻂ ،
ﺙ ،ﻭ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ﻦ ﹶﺃﺑِﻲ ﻣ ﻌﻴ ٍ
ﻀ ﺮ ﺑ ﻦ ﺍﹾﻟﺤﺎ ِﺭ ِ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ﺍﻟﻨ
ﺕ ،ﻭ ﻫ ﻮ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯﻫﺎ. ﺕ ،ﻭﹶﻓ ﻌﹶﻠﻬﺎ ﺍﻟﻨِﺒ ﻲ - -ﻣﺮﺍ ٍ ﺖ ﻭﺍ ﺷﺘ ﻬ ﺮ ﺺ ﻋ ﻤ ﺼ ﹶﻗ
ﺾ ﺍﹾﻟﹶﺄ ﺳﺮﻯ،ﹶﻓِﺈ ﱠﻥ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﻟ ﻪ ﺻﹶﻠ ﺢ ﻓِﻲ ﺑ ﻌ ِ ﺨﺼﺎ ِﻝ ﹶﻗ ﺪ ﺗﻜﹸﻮ ﹸﻥ ﹶﺃ ﺼﹶﻠ ٍﺔ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﻟﹾ ِﻭِﻟﹶﺄ ﱠﻥ ﹸﻛ ﱠﻞ ﺧ
ﻒ ﺍﱠﻟﺬِﻱ ﹶﻟ ﻪ ﻣﺎ ﹲﻝ ﻀﻌِﻴ ﺻﹶﻠ ﺢ ،ﻭ ِﻣﻨ ﻬ ﻢ ﺍﻟ ﺿ ﺮ ﺭ ﻋﹶﻠﻴ ِﻬ ﻢ،ﹶﻓ ﹶﻘﺘﹸﻠ ﻪ ﹶﺃ
ﲔ ،ﻭﺑﻘﹶﺎ ﺅ ﻩ ﺴِﻠ ِﻤ ﹸﻗ ﻮ ﹲﺓ ﻭِﻧﻜﹶﺎﻳ ﹲﺔ ﻓِﻲ ﺍﹾﻟ ﻤ
ﲔ،ﻳ ﺮﺟﻰ ﺇ ﺳﻠﹶﺎ ﻣ ﻪ ﺑِﺎﹾﻟ ﻤ ﻦ ﻋﹶﻠﻴ ِﻪ،ﹶﺃ ﻭ ﻣﻌﻮﻧﺘ ﻪﺴِﻠ ِﻤ ﻱ ﻓِﻲ ﺍﹾﻟ ﻤ ﺴ ﻦ ﺍﻟ ﺮﹾﺃ ِ
ﺻﹶﻠ ﺢ ،ﻭ ِﻣﻨ ﻬ ﻢ ﺣ ﹶﻛِﺜ ﲑ،ﹶﻓ ِﻔﺪﺍ ﺅ ﻩ ﹶﺃ
ﺻﹶﻠ ﺢ ،ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻳﻨﺘ ﹶﻔ ﻊ ﺺ ﹶﺃ ﺳﺮﺍ ﻫ ﻢ،ﻭﺍﻟ ﺪ ﹾﻓ ِﻊ ﻋﻨ ﻬ ﻢ،ﻓﹶﺎﹾﻟ ﻤ ﻦ ﻋﹶﻠ ﻴ ِﻪ ﹶﺃ ﺨﻠِﻴ ِ ﲔ ِﺑﺘ ﺴِﻠ ِﻤ ِﻟ ﹾﻠ ﻤ
ﺤ ِﺔ،ﹶﻓﻴﻨﺒﻐِﻲ
ﺼﹶﻠ ﺼﺒﻴﺎ ِﻥ،ﻭﺍﹾﻟِﺈﻣﺎ ﻡ ﹶﺃ ﻋﹶﻠ ﻢ ﺑِﺎﹾﻟ ﻤ
ﺻﹶﻠ ﺢ،ﻛﹶﺎﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ ﺨ ﺪ ﻣِﺘ ِﻪ ،ﻭﻳ ﺆ ﻣ ﻦ ﺷ ﺮ ﻩ،ﻓﹶﺎ ﺳِﺘ ﺮﻗﹶﺎﹸﻗ ﻪ ﹶﺃ
ِﺑ ِ
ﺴ ﺦ ِﺑ ِﻪ ﲔ{ ]ﺍﻟﺘﻮﺑﺔ [٥:ﻋﺎ ﻡ ﻟﹶﺎ ﻳﻨ ﺸ ِﺮ ِﻛ
ﻚ ﺇﹶﻟﻴ ِﻪ،ﻭﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ}:ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ ﺽ ﹶﺫِﻟ ﹶﺃ ﹾﻥ ﻳ ﹶﻔ ﻮ
ﺤ ﺮﻣﻮﺍ ﺍ ﺳِﺘ ﺮﻗﹶﺎﹶﻗ ﻪ،ﹶﻓﹶﺄﻣﺎ ﻋﺒ ﺪ ﹸﺓ
ﺹ ،ﻭِﻟ ﻬﺬﹶﺍ ﹶﻟ ﻢ ﻳ
ﺨﺼﻮ ﺹ،ﺑ ﹾﻞ ﻳﻨ ِﺰ ﹸﻝ ﻋﻠﹶﻰ ﻣﺎ ﻋﺪﺍ ﺍﹾﻟ ﻤ ﺍﹾﻟﺨﺎ
ﺍﹾﻟﹶﺄ ﻭﺛﹶﺎ ِﻥ ،ﹶﻓﻔِﻲ ﺍ ﺳِﺘ ﺮﻗﹶﺎِﻗ ِﻬ ﻢ ِﺭﻭﺍﻳﺘﺎ ِﻥ؛ﺇ ﺣﺪﺍ ﻫﻤﺎ،ﻟﹶﺎ ﻳﺠﻮ ﺯ.
ﺏِ،ﺑﻨﺎ ًﺀ ﻋﻠﹶﻰ ﹶﻗ ﻮِﻟ ِﻪ ﻓِﻲ ﺠ ِﻢ ﺩﻭ ﹶﻥ ﺍﹾﻟ ﻌ ﺮ ِ ﺐ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ .ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺣﻨِﻴ ﹶﻔ ﹶﺔ:ﻳﺠﻮ ﺯ ﻓِﻲ ﺍﹾﻟ ﻌ ﻭ ﻫ ﻮ ﻣ ﹾﺬ ﻫ
ﻕ ﻛﹶﺎﹾﻟ ﻤ ﺮﺗ ﺪ ،ﻭﹶﻗ ﺪ ﹶﺫ ﹶﻛ ﺮﻧﺎﺠ ﺰﻳ ِﺔ ،ﹶﻓﹶﻠ ﻢ ﻳ ﹶﻘ ﺮ ﺑِﺎﻟِﺎ ﺳِﺘ ﺮﻗﹶﺎ ِ
ﺠ ﺰﻳ ِﺔ ِﻣﻨ ﻬ ﻢ .ﻭﹶﻟﻨﺎ،ﹶﺃﻧ ﻪ ﻛﹶﺎِﻓ ﺮ ﻟﹶﺎ ﻳ ﹶﻘ ﺮ ﺑِﺎﹾﻟ ِ
ﹶﺃ ﺧ ِﺬ ﺍﹾﻟ ِ
ﺨِﻴ ﲑ ﺷ ﻬ ﻮ ٍﺓ،ﹶﻓ ﻤﺘﻰ ﺭﺃﹶﻯ ﺤ ٍﺔ ﻭﺍ ﺟِﺘﻬﺎ ٍﺩ،ﻟﹶﺎ ﺗ ﺼﹶﻠ ﺨِﻴ ﲑ ﻣ ﺖ ﻫﺬﹶﺍ ،ﹶﻓِﺈ ﱠﻥ ﻫﺬﹶﺍ ﺗ ﺍﻟ ﺪﻟِﻴ ﹶﻞ ﻋﹶﻠﻴ ِﻪ،ﺇﺫﹶﺍ ﹶﺛﺒ
ﺠ ﺰ ﺍﹾﻟ ﻌﺪﻭ ﹸﻝ ﻋﻨﻬﺎ ،ﻭ ﻣﺘﻰ ﺗ ﺮ ﺩ ﺩ ﺖ ﻋﹶﻠﻴ ِﻪ ،ﻭﹶﻟ ﻢ ﻳ ﺨﺼﺎ ِﻝ،ﺗ ﻌﻴﻨ ﺼﹶﻠ ٍﺔ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِ ﺤ ﹶﺔ ﻓِﻲ ﺧ ﺼﹶﻠ
ﺍﹾﻟ ﻤ
ﻓِﻴﻬﺎ،ﻓﹶﺎﹾﻟ ﹶﻘﺘ ﹸﻞ ﹶﺃ ﻭﻟﹶﻰ.
١٨٨
ﻚ .ﻭﻗﹶﺎ ﹶﻝ
ﻚ ﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ
ﻀ ﹸﻞ .ﻭ ﹶﻛ ﹶﺬِﻟ
ﻗﹶﺎ ﹶﻝ ﻣﺠﺎ ِﻫ ﺪ ﻓِﻲ ﹶﺃ ِﻣ ﲑﻳ ِﻦ؛ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺍﹾﻟﹶﺄ ﺳﺮﻯ :ﻭ ﻫ ﻮ ﹶﺃ ﹾﻓ
٣٣٢
ﺐ ﺇﹶﻟ ﻲ،ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣ ﻌﺮﻭﻓﹰﺎ ﻳ ﹾﻄ ﻤ ﻊ ِﺑ ِﻪ ﻓِﻲ ﺍﹾﻟ ﹶﻜِﺜ ِﲑ”. ﻕ:ﺍﹾﻟِﺈ ﹾﺛﺨﺎ ﹸﻥ ﹶﺃ ﺣ ِﺇ ﺳﺤﺎ
ﺴ ﻤ ﻬ ﻢ
ﺴﺘﺒ ِﻘﻴ ﻬ ﻢ ﻭﻳ ﹶﻘ
ﻭﻗﺎﻝ ﺍﻟﺴﺮﺧﺴﻲ ”:ﻭِﻟ ﹾﻠِﺈﻣﺎ ِﻡ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘ ﹶﻞ ﺍﻟ ﺮﺟﺎ ﹶﻝ ِﻣ ﻦ ﺍﹾﻟﹶﺄﺳﺎﺭﻯ ﻭﹶﻟ ﻪ ﹶﺃ ﹾﻥ ﻳ
ﲔ ﹶﻓ ﻌﹶﻠ ﻪ »ِﻟﹶﺄ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻗﺘ ﹶﻞ ﺳﺒ ﻲ ﺑﻨِﻲ ﺴِﻠ ِﻤ
ﻚ ﺧ ﻴﺮﺍ ِﻟ ﹾﻠ ﻤ
ﻱ ﹶﺫِﻟ ﺠﻨ ِﺪ ﻳ ﻨ ﹸﻈ ﺮ ﹶﺃ
ﺑﻴ ﻦ ﺍﹾﻟ
ﺐ ﻧﺎ ِﻇﺮﺍ ﹶﻓ ﺮﺑﻤﺎ ﻳﻜﹸﻮ ﹸﻥﺼ ﻚ ﺟﺎﺋِ ﺰ ﻭﺍﹾﻟِﺈﻣﺎ ﻡ ﻧ ﺱ« ﹶﻓ ﻌ ﺮ ﹾﻓﻨﺎ ﹶﺃ ﱠﻥ ﹸﻛ ﱠﻞ ﹶﺫِﻟ ﺴ ﻢ ﺳﺒﺎﻳﺎ ﹶﺃ ﻭﻃﹶﺎ ٍ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ ﻭﹶﻗ
ﺴِﻠﻤﻮ ﹶﻥ ِﻓﺘﻨﺘ ﻬ ﻢ ﻭ ﺭﺑﻤﺎ ﻳﻜﹸﻮ ﹸﻥ ﺍﻟﻨ ﹶﻈ ﺮ
ﻆ ِﻟ ﹾﻠ ﻌ ﺪ ﻭ ﻭِﻟﻴ ﹾﺄ ﻣ ﻦ ﺍﹾﻟﻤ
ﺖ ﻭﺍﹾﻟ ﻐﻴ ِﺍﻟﻨ ﹶﻈ ﺮ ﻓِﻲ ﹶﻗﺘِﻠ ِﻬ ﻢ ِﻟ ﻤ ﻌﻨﻰ ﺍﹾﻟ ﹶﻜ ﺒ ِ
ﺤ ﱡﻞﻚ ﻣﺎ ﻫ ﻮ ﺍﹾﻟﹶﺄﻧ ﹶﻔ ﻊ ﻭِﻟ ﻬﺬﹶﺍ ﻟﹶﺎ ﻳ ِ ﺨﺘﺎ ﺭ ِﻣ ﻦ ﹶﺫِﻟ ﺴِﻠﻤﻮ ﹶﻥ ﹶﻓﻴ ﺴ ﻤِﺘ ِﻬ ﻢ ِﻟﻴﻨﺘ ِﻔ ﻊ ِﺑ ِﻬ ﻢ ﺍﹾﻟ ﻤ
ﻓِﻲ ِﻗ
ﻑ ﺍﻟﹾﺂ ِﺳ ﺮ ِﻓﺘﻨ ﹰﺔ
ﲔ ﹶﻗﺘﹸﻠ ﻬﻢِ ﺑﺪﻭ ِﻥ ﺭﺃﹾﻱ ﺍﹾﻟِﺈﻣﺎ ِﻡ ِﻟﹶﺄ ﱠﻥ ﻓِﻴ ِﻪ ﺍ ﹾﻓِﺘﻴﺎﺗﺎ ﻋﻠﹶﻰ ﺭﹾﺃِﻳ ِﻪ ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺨﺎ ﺴِﻠ ِﻤ ِﻟ ﹾﻠ ﻤ
ﺚ ﺟﺎِﺑ ٍﺮ - ﺤﺪِﻳ ِ ﻚ ِﻟ ﺲ ِﻟ ﻐﻴ ِﺮ ﻣ ﻦ ﹶﺃ ﺳ ﺮ ﻩ ﹶﺫِﻟ
ﹶﻓﺤِﻴﻨِﺌ ٍﺬ ﹶﻟ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﹶﻠ ﻪ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﺄِﺗ ﻲ ِﺑ ِﻪ ﺇﻟﹶﻰ ﺍﹾﻟِﺈﻣﺎ ِﻡ ﻭﹶﻟﻴ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ -ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﻗﹶﺎ ﹶﻝ»:ﻟﹶﺎ ﻳﺘﻌﺎﻃﹶﻰ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹶﺃ ِﺳ ﲑ ﺻﺎ ِﺣِﺒ ِﻪ ﹶﻓﻴ ﹾﻘﺘﹸﻠ ﻪ« ﻭِﺇ ﹾﻥ ﺭ ِ
ﺡ ﺍﻟ ﺪ ِﻡ ِﺑ ﺪﻟِﻴ ِﻞ ﹶﺃ ﱠﻥ ِﻟ ﹾﻠِﺈﻣﺎ ِﻡ ﹶﺃ ﹾﻥ
ﺴ ﻢ ﺍﹾﻟِﺈﻣﺎ ﻡ ﻣﺒﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻮ ﹶﻗﺘﹶﻠ ﻪ ﹶﻟ ﻢ ﻳ ﹾﻠ ﺰ ﻣ ﻪ ﺷ ﻲ ٌﺀ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﹶﺄ ِﺳ ﲑ ﻣﺎ ﹶﻟ ﻢ ﻳ ﹶﻘ
ﺿﻤﺎﻧ ﻪ ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﺳﹶﻠﻤﻮﺍ ﹶﻟ ﻢ ﻳ ﹾﻘﺘ ﹾﻠ ﻬ ﻢ ِﻟ ﹶﻘ ﻮِﻟ ِﻪ »:- -ﹶﻓِﺈﺫﹶﺍ ﺐ ﺡ ﺍﻟ ﺪ ِﻡ ﻟﹶﺎ ﻳﻮ ِﺟ ﻳ ﹾﻘﺘﹶﻠ ﻪ ﻭﹶﻗﺘ ﹸﻞ ﻣﺒﺎ ِ
ﺖ
ﺼﻤﻮﺍ ِﻣﻨﻲ ِﺩﻣﺎ َﺀ ﻫ ﻢ ﻭﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ« ﻭِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﹶﻘﺘ ﹶﻞ ِﻟ ﺪ ﹾﻓ ِﻊ ِﻓﺘﻨ ِﺔ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﻭﹶﻗ ﺪ ﺍﻧ ﺪﹶﻓ ﻌ ﻗﹶﺎﻟﹸﻮﻫﺎ ﹶﻓ ﹶﻘ ﺪ ﻋ
ﺴ ﻤ ِﺔ ﹶﻓِﺈﺫﹶﺍ ﺗ ﻌ ﱠﺬ ﺭ ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﺗ ﻌﻴ ﻦ ﺨﻴﺮﺍ ﻓِﻴ ِﻬ ﻢ ﺑﻴ ﻦ ﺍﹾﻟ ﹶﻘﺘ ِﻞ ﻭﺍﹾﻟ ِﻘ
ﺴ ﻤ ﻬ ﻢ ِﻟﹶﺄﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻣ
ﺑِﺎﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻭﹶﻟ ِﻜﻨ ﻪ ﻳ ﹶﻘ
ﺖ ﻓِﻴ ِﻬ ﻢ ﺑِﺎﹾﻟﹶﺄ ﺧ ِﺬ ﻭﺻﺎﺭﻭﺍ ِﺑ ﻤﻨ ِﺰﹶﻟ ِﺔ ﺍﹾﻟﹶﺄ ِﺭﻗﱠﺎ ِﺀ ﻭﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﻟﹶﺎ ﲔ ﹶﻗ ﺪ ﹶﺛﺒ
ﺴِﻠ ِﻤ ﺍﻟﹾﺂ ﺧ ﺮ ﻭ ﻫﺬﹶﺍ ِﻟﹶﺄ ﱠﻥ ﺣ ﻖ ﺍﹾﻟ ﻤ
ﻕ ﹶﻓِﺈ ﺳﻠﹶﺎ ﻣ ﻬ ﻢ ﻟﹶﺎ ﻳ ﻤﻨ ﻊ
ﻚ ﻟﹶﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺍﺑِﺘﺪﺍ ُﺀ ﺍﻟِﺎ ﺳِﺘ ﺮﻗﹶﺎ ِﲔ ﺍﹾﻟ ِﻤ ﹾﻠ ِ
ﺴ ﻤ ﹸﺔ ِﻟﺘ ﻌِﻴ ِ
ﻕ ﻭﺍﹾﻟﻘِ ﻳﻨﺎﻓِﻲ ﺑﻘﹶﺎ َﺀ ﺍﻟ ﺮ
ﲔ :ﹶﻗ ﺪ ﹸﻛﻨﺎ ﹶﺃ ِﻣﻨﺎ ﻫ ﻢ ﺴِﻠ ِﻤ
ﺴِﻠﻤﻮﺍ ﻭﹶﻟ ِﻜﻨ ﻬ ﻢ ﺍ ﺩ ﻋﻮﺍ ﹶﺃﻣﺎﻧﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻗ ﻮ ﻡ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻚ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ ِﻣ ﻦ ﹶﺫِﻟ
ﺼ ﺪﻗﹸﻮ ﹶﻥ ﻓِﻲ ﺇﺑﻄﹶﺎ ِﻝ ﺣ ﻖ ﺖ ﻓِﻴ ِﻬ ﻢ ﹶﻓﻠﹶﺎ ﻳ ﲔ ﹶﻗ ﺪ ﹶﺛﺒ
ﺴِﻠ ِﻤ
ﻚ ِﻟﹶﺄ ﱠﻥ ﺣ ﻖ ﺍﹾﻟ ﻤ ﺼ ﺪﻗﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﹶﺫِﻟ ﹶﻓِﺈﻧ ﻬ ﻢ ﻟﹶﺎ ﻳ
ﺴ ِﻬ ﻢ ﻭ ﻣ ﻦ ﹸﺃ ﺧِﺒ ﺮ ِﺑﻤﺎ ﻟﹶﺎ ﲔ ﻭﹶﻗ ﻮﹸﻟ ﻬﻢ ﻫﺬﹶﺍ ﺇ ﹾﻗﺮﺍ ﺭ ﻟﹶﺎ ﺷﻬﺎ ﺩ ﹶﺓ ﹶﻓِﺈﻧ ﻬ ﻢ ﹸﺃ ﺧِﺒﺮﻭﺍ ِﺑ ِﻪ ﻋ ﻦ ﹶﺃﻧ ﹸﻔ ِ ﺴِﻠ ِﻤ ﺍﹾﻟ ﻤ
ﲔ ﻋﺪﻭ ﹲﻝ ﻋﻠﹶﻰ ﺴِﻠ ِﻤ ﻕ ﻭﺇِ ﹾﻥ ﺷ ِﻬ ﺪ ﹶﻗ ﻮ ﻡ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺼ ﺪ ﻚ ﺍ ﺳِﺘﹾﺌﻨﺎﻓﹶ ﻪ ﻛﹶﺎ ﹶﻥ ﻣﺘ ﻬﻤﺎ ﻓِﻲ ﺧﺒ ِﺮ ِﻩ ﹶﻓﻠﹶﺎ ﻳ ﻳ ﻤِﻠ
ﺕ ﺷﻬﺎ ﺩﺗ ﻬ ﻢ ِﻟﹶﺄﻧ ﻪ ﻟﹶﺎ ﺗ ﻬ ﻤ ﹶﺔ ﲔ ﹶﺃﻧ ﻬ ﻢ ﹶﺃ ﺳﺮﻭ ﻫ ﻢ ﻭ ﻫ ﻢ ﻣ ﻤﺘِﻨﻌﻮ ﹶﻥ ﺟﺎ ﺯ ﺴِﻠ ِﻤ ﻃﹶﺎِﺋ ﹶﻔ ٍﺔ ﹸﺃ ﺧﺮﻯ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺿ ﺮ ﺭ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﺠﻨ ِﺪ ﹶﻓﻔِﻲ ﺷﻬﺎ ﺩﺗِ ِﻬ ﻢ ﻓِﻲ ﺷﻬﺎ ﺩِﺗ ِﻬ ﻢ ﻓﹶِﺈﻧ ﻬ ﻢ ﺇ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ِﻣ ﻦ ﺍﹾﻟ
- ٣٣٢ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢٢٠ /٩
١٨٩
ﺖ
ﺸﻬﺎ ﺩ ِﺓ ﻛﹶﺎﻟﺜﱠﺎِﺑ ِ
ﺖ ﺑِﺎﻟ
ﺲ ﻓِﻲ ﺷﻬﺎ ﺩِﺗ ِﻬ ﻢ ﻣﻨ ﹶﻔ ﻌ ﹲﺔ ﹶﻟ ﻬ ﻢ ﻭِﺇﺫﹶﺍ ﺍﻧﺘ ﹶﻔﺖ ﺍﻟﺘ ﻬ ﻤ ﹸﺔ ﻓﹶﺎﻟﺜﱠﺎِﺑ
ﺠﻨ ِﺪ ﹶﻓﹶﻠﻴ
ﺍﹾﻟ
ﻣﻌﺎﻳﻨ ﹰﺔ.
ﻭﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﺍﹾﻟﹶﺄ ﻋﻤﻰ ﻭﻟﹶﺎ ﺍﹾﻟ ﻤ ﹾﻘ ﻌ ﺪ ﻭﺍﹾﻟ ﻤ ﻌﺘﻮ ﻩ ِﻣﻦ ﺍﹾﻟﹶﺄﺳﺎﺭﻯ ِﻟﹶﺄﻧ ﻪ ﺇﻧﻤﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﻣ ﻦ ﻳﻘﹶﺎِﺗ ﹸﻞ،ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ
} ﻭﻗﹶﺎِﺗﻠﹸﻮ ﻫ ﻢ{ ]ﺍﻟﺒﻘﺮﺓ [١٩٣:ﻭﺍﹾﻟ ﻤﻔﹶﺎ ﻋﹶﻠ ﹸﺔ ﺗﻜﹸﻮ ﹸﻥ ِﻣ ﻦ ﺍﹾﻟﺠﺎِﻧﺒﻴ ِﻦ ﻭﹶﻟﻤﺎ » ﺭﺃﹶﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ -
ﺖ ﻫ ِﺬ ِﻩ ﺗﻘﹶﺎِﺗ ﹸﻞ« ﹶﻓ ﻌﺮ ﹾﻓﻨﺎ ﹶﺃﻧ ﻪ ﺇﻧﻤﺎ ﻳ ﹾﻘﺘ ﹸﻞ ِﻣ ﻦ ﺍﹾﻟﹶﺄﺳﺎﺭﻯ ﻣ ﻦ -ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻣ ﹾﻘﺘﻮﹶﻟ ﹰﺔ ﻗﹶﺎ ﹶﻝ:ﻫﺎﻩ ﻣﺎ ﻛﹶﺎﻧ
ﻚ ِﻣﻨ ﻬ ﻢ ﻋﺎ ِﺭﺿﺎ ﹶﻓ ﹶﻘ ﺪ ﺍﻧ ﺪ ﹶﻓ ﻊ ﻳﻘﹶﺎِﺗ ﹸﻞ ﻭﺍﹾﻟﹶﺄ ﻋﻤﻰ ﻭﺍﹾﻟ ﻤ ﹾﻘ ﻌ ﺪ ﻭﺍﹾﻟ ﻤ ﻌﺘﻮ ﻩ ﻟﹶﺎ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﹶﺃ ﺣﺪﺍ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ
٣٣٣
ﻚ" .
ﺕ ﻟﹶﺎ ﺗ ﹾﻘﺘ ﹸﻞ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﺖ ﹶﻓﹸﺄ ِﺳ ﺮ
ﻚ ﻛﹶﺎﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ِﻣﻨ ﻬ ﻢ ﺇﺫﹶﺍ ﻗﹶﺎﺗﹶﻠ
ﺑِﺎﹾﻟﹶﺄ ﺳ ِﺮ ﹶﻓﻠﹶﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﻭﻫﻞ ﳚﻮﺯ ﻟﻐﲑ ﺍﻹﻣﺎﻡ ﻗﺘﻞ ﺍﻷﺳﲑ؟
ﺍﻟﺮﺍﺟﺢ ﻋﺪﻡ ﺟﻮﺍﺯ ﺫﻟﻚ ﺇﻻ ﻟﻀﺮﻭﺭﺓ،ﻛﺄﻥ ﻳﺴﺘﻌﺼﻲ ﺍﻷﺳﲑ ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﺧﺬﻩ ﺑﺪﻭﻥ
ﻗﺘﻠﻪ،ﺃﻭ ﺃﻧﻪ ﻗﺪ ﺃﺛﺨﻦ ﺑﺎﳉﺮﺍﺣﺔ ﻓﻼ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺴﲑ ﻭﱂ ﻳﻘﺪﺭ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﲪﻠﻪ،ﺃﻭ ﺃﻧﻪ
ﻗﺪ ﺑﺎﻟﻎ ﰲ ﺇﻳﺬﺍﺀ ﺃﻫﻞ ﺍﻹﺳﻼﻡ،ﻭﻳﻜﻮﻥ ﰲ ﻗﺘﻠﻪ ﺯﺟﺮ ﻷﻣﺜﺎﻟﻪ(
ﻓﻔﻲ ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ":ﻭ ﻣ ﻦ ﹶﺃ ﺳ ﺮ ﹶﺃ ِﺳﲑﺍ،ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻪ ﹶﻗﺘﹸﻠ ﻪ ،ﺣﺘﻰ ﻳ ﹾﺄِﺗ ﻲ ِﺑ ِﻪ ﺍﹾﻟِﺈﻣﺎ ﻡ،ﹶﻓﻴﺮﻯ ﻓِﻴ ِﻪ
ﻱ ﻋ ﻦ ﹶﺃ ﺣ ﻤ ﺪ ﹶﻛﻠﹶﺎ ﻡ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﺇﺑﺎ ﺣ ِﺔ ﺨ ﲑ ﹸﺓ ﻓِﻴ ِﻪ ﺇﻟﹶﻰ ﺍﹾﻟِﺈﻣﺎ ِﻡ ،ﻭﹶﻗ ﺪ ﺭ ِﻭ ﺭﹾﺃﻳ ﻪ؛ِﻟﹶﺄﻧ ﻪ ﺇﺫﹶﺍ ﺻﺎ ﺭ ﹶﺃ ِﺳﲑﺍ،ﻓﹶﺎﹾﻟ ِ
ﹶﻗﺘِﻠ ِﻪ،ﹶﻓِﺈﻧ ﻪ ﻗﹶﺎ ﹶﻝ:ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﹶﺃ ِﺳ ﲑ ﹶﻏ ﻴ ِﺮ ِﻩ ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺸﺎ َﺀ ﺍﹾﻟﻮﺍﻟِﻲ.ﹶﻓ ﻤ ﹾﻔﻬﻮ ﻣ ﻪ ﹶﺃ ﱠﻥ ﹶﻟ ﻪ ﹶﻗﺘ ﹶﻞ ﹶﺃ ِﺳ ِﲑ ِﻩ ِﺑ ﻐﻴ ِﺮ ﺇ ﹾﺫ ِﻥ
ﺏ ِﻣﻨ ﻪ ﹶﺃ ﻭ ﻗﹶﺎﺗﹶﻠ ﻪ.ﹶﻓِﺈ ﹾﻥ ﺍ ﻣﺘﻨ ﻊ ﺍﹾﻟﻮﺍﻟِﻲ؛ِﻟﹶﺄ ﱠﻥ ﹶﻟ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﹶﻠ ﻪ ﺍﺑِﺘﺪﺍ ًﺀ،ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﹶﻗﺘﹸﻠ ﻪ ﺩﻭﺍﻣﺎ ،ﹶﻛﻤﺎ ﹶﻟ ﻮ ﻫ ﺮ
ﺏ ﻭ ﹶﻏﻴ ِﺮ ِﻩ،ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ ﻤ ِﻜﻨ ﻪ ﺇ ﹾﻛﺮﺍ ﻫ ﻪ،ﹶﻓﹶﻠ ﻪ ﹶﻗﺘﹸﻠ ﻪ.ﻀ ﺮ ِ
ﺍﹾﻟﹶﺄ ِﺳ ﲑ ﹶﺃ ﹾﻥ ﻳﻨﻘﹶﺎ ﺩ ﻣ ﻌ ﻪ ،ﹶﻓﹶﻠ ﻪ ﺇ ﹾﻛﺮﺍ ﻫ ﻪ ﺑِﺎﻟ
ﺽ،ﹶﻓﹶﻠ ﻪ ﺡ ﹶﺃ ﻭ ﻣ ﺮ ٍ ﺠ ﺮ ٍ ﻑ ﻫ ﺮﺑ ﻪ،ﹶﻓﹶﻠ ﻪ ﹶﻗﺘﹸﻠ ﻪ ﹶﺃﻳﻀﺎ .ﻭِﺇ ﹾﻥ ﺍ ﻣﺘﻨ ﻊ ِﻣ ﻦ ﺍﻟِﺎ ﻧ ِﻘﻴﺎ ِﺩ ﻣ ﻌ ﻪِ،ﻟ
ﻭِﺇ ﹾﻥ ﺧﺎﹶﻓ ﻪ ﹶﺃ ﻭ ﺧﺎ
ﻒ ﻋﻠﹶﻰ ﺟ ِﺮ ِﳛ ِﻬ ﻢ ،ﻭِﻟﹶﺄ ﱠﻥ ﺼﺤِﻴ ﺢ ﹶﺃﻧ ﻪ ﻳ ﹾﻘﺘﹸﻠ ﻪ ،ﹶﻛﻤﺎ ﻳ ﹶﺬﱠﻓ ﻒ ﹶﺃ ﺣ ﻤ ﺪ ﻋ ﻦ ﹶﻗﺘِﻠ ِﻪ.ﻭﺍﻟ ﹶﻗﺘﹸﻠ ﻪ ﹶﺃﻳﻀﺎ .ﻭﺗ ﻮﱠﻗ
ﲔ ،ﻭﺗ ﹾﻘ ِﻮﻳ ﹲﺔ ِﻟ ﹾﻠ ﹸﻜﻔﱠﺎ ِﺭ،ﹶﻓﺘ ﻌﻴ ﻦ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ،ﹶﻛﺤﺎﹶﻟ ِﺔ ﺍﻟِﺎﺑِﺘﺪﺍ ِﺀ ﺇﺫﹶﺍ ﹶﺃ ﻣ ﹶﻜﻨ ﻪ
ﺴِﻠ ِﻤ
ﺿ ﺮ ﺭ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺗ ﺮ ﹶﻛ ﻪ ﺣﻴﺎ
ﺠ ِﺮ ِﳛ ِﻬ ﻢ ﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳ ﹾﺄ ِﺳ ﺮ ﻩ.
ﹶﻗﺘﹸﻠ ﻪ ،ﻭ ﹶﻛ
ﺼ ﲑ ﺇﻟﹶﻰ ﺣﺎ ٍﻝ ﻳﺠﻮ ﺯ ﹶﻗﺘﹸﻠ ﻪ ِﻟ ﻤ ﻦ ﹶﺃ ﺳ ﺮ ﻩ .ﻭﹶﻗ ﺪ ﺭﻭﻯ ﹶﻓﹶﺄﻣﺎ ﹶﺃ ِﺳ ﲑ ﹶﻏﻴ ِﺮ ِﻩ،ﹶﻓﻠﹶﺎ ﻳﺠﻮ ﺯ ﹶﻟ ﻪ ﹶﻗﺘﹸﻠ ﻪ،ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳ ِ
ﺤﻴﻰ ﺑ ﻦ ﹶﺃﺑِﻲ ﹶﻛِﺜ ِﲑ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﻗﹶﺎ ﹶﻝ»:ﻟﹶﺎ ﻳﺘﻌﺎ ﹶﻃﻴ ﻦ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹶﺃ ِﺳ ﲑ ﺻﺎ ِﺣِﺒ ِﻪ ﺇﺫﹶﺍ ﹶﺃ ﺧ ﹶﺬ ﻩ ﻳ
ﺿﻤﺎﻧ ﻪ.ﻚ،ﹶﺃﺳﺎ َﺀ ،ﻭﹶﻟ ﻢ ﻳ ﹾﻠ ﺰ ﻣ ﻪ
ﹶﻓﻴ ﹾﻘﺘﹸﻠ ﻪ« .ﺭﻭﺍ ﻩ ﺳﻌِﻴ ﺪ.ﹶﻓِﺈ ﹾﻥ ﹶﻗﺘ ﹶﻞ ﹶﺃ ِﺳ ﲑ ﻩ،ﹶﺃ ﻭ ﹶﺃ ِﺳ ﲑ ﹶﻏﻴ ِﺮ ِﻩ ﹶﻗﺒ ﹶﻞ ﹶﺫِﻟ
- ٣٣٣ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )(٦٣ /١٠
١٩٠
ﻀ ﻤﻨ ﻪ ،ﻭِﺇ ﹾﻥ ﹶﻗﺘﹶﻠ ﻪ ﺑ ﻌ ﺪ
ﻭِﺑ ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ .ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ ﺇ ﹾﻥ ﹶﻗﺘﹶﻠ ﻪ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﺄِﺗ ﻲ ِﺑ ِﻪ ﺍﹾﻟِﺈﻣﺎ ﻡ،ﹶﻟ ﻢ ﻳ
ﻀ ِﻤﻨ ﻪ ،ﹶﻛﻤﺎ ﹶﻟ ﻮ ﹶﻗﺘ ﹶﻞ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ .
ﻒ ِﻣ ﻦ ﺍﹾﻟ ﻐﻨِﻴ ﻤ ِﺔ ﻣﺎ ﹶﻟ ﻪ ﻗِﻴ ﻤ ﹲﺔ،ﹶﻓ
ﻚ ﹶﻏ ِﺮ ﻡ ﹶﺛ ﻤﻨ ﻪ؛ِﻟﹶﺄﻧ ﻪ ﹶﺃﺗﹶﻠ
ﹶﺫِﻟ
ﻒ ﻭﺍﺑﻨ ﻪ ﻋِﻠﻴﺎ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ،ﹶﻓﺮﺁ ﻫﻤﺎ ﻑ،ﹶﺃ ﺳ ﺮ ﹸﺃ ﻣﻴ ﹶﺔ ﺑ ﻦ ﺧﹶﻠ ٍ ﻭﹶﻟﻨﺎ،ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ﻦ ﻋ ﻮ ٍ
ﺲ
ﻒ ﻣﺎ ﹶﻟ ﻴ ﺥ ﺍﹾﻟﹶﺄﻧﺼﺎ ﺭ ﻋﹶﻠﻴ ِﻬﻤﺎ ﺣﺘﻰ ﹶﻗﺘﻠﹸﻮ ﻫﻤﺎ ،ﻭﹶﻟ ﻢ ﻳ ﻐ ﺮﻣﻮﺍ ﺷﻴﺌﹰﺎ .ﻭِﻟﹶﺄﻧ ﻪ ﹶﺃﺗﹶﻠ ﺼ ﺮ ِﺑﻠﹶﺎ ﹲﻝ،ﻓﹶﺎ ﺳﺘ
ﻒ ﻣﺎ ﻟﹶﺎ ﻗِﻴ ﻤ ﹶﺔ ﹶﻟ ﻪ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﺄِﺗ ﻲ
ِﺑﻤﺎ ٍﻝ،ﹶﻓﹶﻠ ﻢ ﻳ ﻐ ﺮ ﻣ ﻪ ،ﹶﻛﻤﺎ ﹶﻟ ﻮ ﹶﺃﺗﹶﻠ ﹶﻔ ﻪ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﺄِﺗ ﻲ ِﺑ ِﻪ ﺍﹾﻟِﺈﻣﺎ ﻡ ،ﻭِﻟﹶﺄﻧ ﻪ ﹶﺃﺗﹶﻠ
ﺻِﺒﻴﺎ ،ﹶﻏ ِﺮ ﻣ ﻪ؛ِﻟﹶﺄﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺭﻗِﻴﻘﹰﺎ ﻒ ﹶﻛ ﹾﻠﺒﺎ ،ﹶﻓﹶﺄﻣﺎ ﺇ ﹾﻥ ﹶﻗﺘ ﹶﻞ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﹶﺃ ﻭ ِﺑ ِﻪ ﺍﹾﻟِﺈﻣﺎ ﻡ،ﹶﻓﹶﻠ ﻢ ﻳ ﻐ ﺮ ﻣ ﻪ ،ﹶﻛﻤﺎ ﹶﻟ ﻮ ﹶﺃﺗﹶﻠ
٣٣٤
ﺴﺒ ِﻲ. ﺲ ﺍﻟ ِﺑﻨ ﹾﻔ ِ
ﻣﺎ ﻳﻘﻮﻟﻪ ﺇﺫﺍ ﺭﺃﻯ ﻣﻼﻣﺢ ﺍﻟﻨﺼﺮ:
ﲔ )ِ (١٧١ﺇﻧ ﻬ ﻢ ﹶﻟﻬـ ﻢ ﺍﹾﻟ ﻤﻨﺼـﻮﺭﻭ ﹶﻥ ﺖ ﹶﻛِﻠ ﻤﺘﻨﺎ ِﻟ ِﻌﺒﺎ ِﺩﻧﺎ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ }:ﻭﹶﻟ ﹶﻘ ﺪ ﺳﺒ ﹶﻘ
ﲔ ) (١٧٤ﻭﹶﺃﺑﺼِـ ﺮ ﻫ ﻢ ) (١٧٢ﻭِﺇ ﱠﻥ ﺟﻨ ﺪﻧﺎ ﹶﻟ ﻬ ﻢ ﺍﹾﻟﻐﺎِﻟﺒﻮ ﹶﻥ ) (١٧٣ﹶﻓﺘ ﻮ ﱠﻝ ﻋﻨ ﻬ ﻢ ﺣﺘـﻰ ﺣِـ ٍ
ﺡ
ﺠﻠﹸﻮ ﹶﻥ ) (١٧٦ﹶﻓِﺈﺫﹶﺍ ﻧ ﺰ ﹶﻝ ِﺑﺴﺎ ﺣِﺘ ِﻬ ﻢ ﹶﻓﺴﺎ َﺀ ﺻـﺒﺎ ﺴﺘ ﻌ ِ ﺼﺮﻭ ﹶﻥ ) (١٧٥ﹶﺃﹶﻓِﺒ ﻌﺬﹶﺍِﺑﻨﺎ ﻳ ﻑ ﻳﺒ ِ
ﺴ ﻮ
ﹶﻓ
ﺍﹾﻟ ﻤﻨ ﹶﺬﺭِﻳ ﻦ )] {(١٧٧ﺍﻟﺼﺎﻓﺎﺕ.[١٧٧ - ١٧١:
ﻭﺍﻟﻮﻋﺪ ﻭﺍﻗﻊ ﻭﻛﻠﻤﺔ ﺍﷲ ﻗﺎﺋﻤﺔ .ﻭﻟﻘﺪ ﺍﺳﺘﻘﺮﺕ ﺟﺬﻭﺭ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻷﺭﺽ ﻭﻗﺎﻡ ﺑﻨﺎﺀ ﺍﻹﳝﺎﻥ،
ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﲨﻴﻊ ﺍﻟﻌﻮﺍﺋﻖ ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻜﺬﻳﺐ ﺍﳌﻜﺬﺑﲔ ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺘﻨﻜﻴﻞ
ﺑﺎﻟﺪﻋﺎﺓ ﻭﺍﳌﺘﺒﻌﲔ .ﻭﻟﻘﺪ ﺫﻫﺒﺖ ﻋﻘﺎﺋﺪ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻜﻔﺎﺭ .ﻭﺫﻫﺒﺖ ﺳـﻄﻮﻢ ﻭﺩﻭﻟﺘـﻬﻢ
ﻭﺑﻘﻴﺖ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺍﻟﺮﺳﻞ .ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﻗﻠـﻮﺏ ﺍﻟﻨـﺎﺱ ﻭﻋﻘـﻮﳍﻢ ،ﻭﺗﻜﻴـﻒ
ﺗﺼﻮﺭﺍﻢ ﻭﺃﻓﻬﺎﻣﻬﻢ .ﻭﻣﺎ ﺗﺰﺍﻝ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻫﻲ ﺃﻇﻬﺮ ﻭﺃﺑﻘﻰ ﻣﺎ ﻳﺴﻴﻄﺮ ﻋﻠﻰ
ﺍﻟﺒﺸﺮ ﰲ ﺃﳓﺎﺀ ﺍﻷﺭﺽ .ﻭﻛﻞ ﺍﶈﺎﻭﻻﺕ ﺍﻟﱵ ﺑﺬﻟﺖ ﶈﻮ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺍﻟﺮﺳﻞ،
ﻭﺗﻐﻠﻴﺐ ﺃﻳﺔ ﻓﻜﺮﺓ ﺃﻭ ﻓﻠﺴﻔﺔ ﺃﺧﺮﻯ ﻗﺪ ﺑﺎﺀﺕ ﺑﺎﻟﻔﺸﻞ .ﺑﺎﺀﺕ ﺑﺎﻟﻔﺸﻞ ﺣﱴ ﰲ ﺍﻷﺭﺽ ﺍﻟﱵ
ﻧﺒﻌﺚ ﻣﻨﻬﺎ .ﻭﺣﻘﺖ ﻛﻠﻤﺔ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺮﺳﻠﲔ .ﺇﻢ ﳍﻢ ﺍﳌﻨﺼـﻮﺭﻭﻥ ﻭﺇﻥ ﺟﻨـﺪﻩ ﳍـﻢ
ﺍﻟﻐﺎﻟﺒﻮﻥ .ﻫﺬﻩ ﺑﺼﻔﺔ ﻋﺎﻣﺔ .ﻭﻫﻲ ﻇﺎﻫﺮﺓ ﻣﻠﺤﻮﻇﺔ .ﰲ ﲨﻴـﻊ ﺑﻘـﺎﻉ ﺍﻷﺭﺽ .ﰲ ﲨﻴـﻊ
ﺍﻟﻌﺼﻮﺭ.
- ٣٣٤ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢٢٥ /٩
١٩١
ﻭﻫﻲ ﻛﺬﻟﻚ ﻣﺘﺤﻘﻘﺔ ﰲ ﻛﻞ ﺩﻋﻮﺓ ﷲ ،ﳜﻠﺺ ﻓﻴﻬﺎ ﺍﳉﻨﺪ ،ﻭﻳﺘﺠﺮﺩ ﳍﺎ ﺍﻟﺪﻋﺎﺓ .ﺇﺎ ﻏﺎﻟﺒـﺔ
ﻣﻨﺼﻮﺭﺓ ﻣﻬﻤﺎ ﻭﺿﻌﺖ ﰲ ﺳﺒﻴﻠﻬﺎ ﺍﻟﻌﻮﺍﺋﻖ ،ﻭﻗﺎﻣﺖ ﰲ ﻃﺮﻳﻘﻬﺎ ﺍﻟﻌﺮﺍﻗﻴﻞ .ﻭﻣﻬﻤﺎ ﺭﺻﺪ ﳍـﺎ
ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﻗﻮﻯ ﺍﳊﺪﻳﺪ ﻭﺍﻟﻨﺎﺭ ،ﻭﻗﻮﻯ ﺍﻟﺪﻋﺎﻳﺔ ﻭﺍﻻﻓﺘﺮﺍﺀ ،ﻭﻗﻮﻯ ﺍﳊﺮﺏ ﻭﺍﳌﻘﺎﻭﻣـﺔ ،ﻭﺇﻥ
ﻫﻲ ﺇﻻ ﻣﻌﺎﺭﻙ ﲣﺘﻠﻒ ﻧﺘﺎﺋﺠﻬﺎ .ﰒ ﺗﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻮﻋﺪ ﺍﻟﺬﻱ ﻭﻋﺪﻩ ﺍﷲ ﻟﺮﺳـﻠﻪ .ﻭﺍﻟـﺬﻱ ﻻ
ﳜﻠﻒ ﻭﻟﻮ ﻗﺎﻣﺖ ﻗﻮﻯ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﰲ ﻃﺮﻳﻘﻪ .ﺍﻟﻮﻋﺪ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﻐﻠﺒﺔ ﻭﺍﻟـﺘﻤﻜﲔ .ﻫـﺬﺍ
ﺍﻟﻮﻋﺪ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ .ﺳﻨﺔ ﻣﺎﺿﻴﺔ ﻛﻤﺎ ﲤﻀﻲ ﻫﺬﻩ ﺍﻟﻜﻮﺍﻛـﺐ ﻭﺍﻟﻨﺠـﻮﻡ ﰲ
ﺩﻭﺭﺍﺎ ﺍﳌﻨﺘﻈﻤﺔ ﻭﻛﻤﺎ ﻳﺘﻌﺎﻗﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﺎﻥ ﻭﻛﻤـﺎ ﺗﻨﺒﺜـﻖ
ﺍﳊﻴﺎﺓ ﰲ ﺍﻷﺭﺽ ﺍﳌﻴﺘﺔ ﻳﱰﻝ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ..ﻭﻟﻜﻨﻬﺎ ﻣﺮﻫﻮﻧﺔ ﺑﺘﻘﺪﻳﺮ ﺍﷲ ،ﳛﻘﻘﻬﺎ ﺣﲔ ﻳﺸـﺎﺀ.
ﻭﻟﻘﺪ ﺗﺒﻄﺊ ﺁﺛﺎﺭﻫﺎ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺃﻋﻤﺎﺭ ﺍﻟﺒﺸﺮ ﺍﶈﺪﻭﺩﺓ.
ﻭﻟﻜﻨﻬﺎ ﻻ ﲣﻠﻒ ﺃﺑﺪﺍ ﻭﻻ ﺗﺘﺨﻠﻒ ﻭﻗﺪ ﺗﺘﺤﻘﻖ ﰲ ﺻﻮﺭﺓ ﻻ ﻳﺪﺭﻛﻬﺎ ﺍﻟﺒﺸﺮ ﻷﻢ ﻳﻄﻠﺒـﻮﻥ
ﺍﳌﺄﻟﻮﻑ ﻣﻦ ﺻﻮﺭ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻐﻠﺒﺔ ،ﻭﻻ ﻳﺪﺭﻛﻮﻥ ﲢﻘﻖ ﺍﻟﺴﻨﺔ ﰲ ﺻﻮﺭﺓ ﺟﺪﻳـﺪﺓ ﺇﻻ ﺑﻌـﺪ
ﺣﲔ! ﻭﻟﻘﺪ ﻳﺮﻳﺪ ﺍﻟﺒﺸﺮ ﺻﻮﺭﺓ ﻣﻌﻴﻨﺔ ﻣﻦ ﺻﻮﺭ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻐﻠﺒﺔ ﳉﻨﺪ ﺍﷲ ﻭﺃﺗﺒﺎﻉ ﺭﺳﻠﻪ .ﻭﻳﺮﻳﺪ
ﺍﷲ ﺻﻮﺭﺓ ﺃﺧﺮﻯ ﺃﻛﻤﻞ ﻭﺃﺑﻘﻰ .ﻓﻴﻜﻮﻥ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ .ﻭﻟﻮ ﺗﻜﻠﻒ ﺍﳉﻨﺪ ﻣﻦ ﺍﳌﺸﻘﺔ ﻭﻃﻮﻝ
ﺍﻷﻣﺪ ﺃﻛﺜﺮ ﳑﺎ ﻛﺎﻧﻮﺍ ﻳﻨﺘﻈﺮﻭﻥ ..ﻭﻟﻘﺪ ﺃﺭﺍﺩ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺒﻴﻞ ﻏﺰﻭﺓ ﺑﺪﺭ ﺃﻥ ﺗﻜﻮﻥ ﳍﻢ ﻋـﲑ
ﻗﺮﻳﺶ ﻭﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﺗﻔﻮﻢ ﺍﻟﻘﺎﻓﻠﺔ ﺍﻟﺮﺍﲝﺔ ﺍﳍﻴﻨﺔ ﻭﺃﻥ ﻳﻘﺎﺑﻠﻮﺍ ﺍﻟﻨﻔﲑ ﻭﺃﻥ ﻳﻘﺎﺗﻠﻮﺍ ﺍﻟﻄﺎﺋﻔﺔ ﺫﺍﺕ
ﺍﻟﺸﻮﻛﺔ .ﻭﻛﺎﻥ ﻣﺎ ﺃﺭﺍﺩﻩ ﺍﷲ ﻫﻮ ﺍﳋﲑ ﳍﻢ ﻭﻟﻺﺳﻼﻡ .ﻭﻛﺎﻥ ﻫﻮ ﺍﻟﻨﺼـﺮ ﺍﻟـﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ
ﻟﺮﺳﻮﻟﻪ ﻭﺟﻨﺪﻩ ﻭﺩﻋﻮﺗﻪ ﻋﻠﻰ ﻣﺪﻯ ﺍﻷﻳﺎﻡ.
ﻭﻟﻘﺪ ﻳﻬﺰﻡ ﺟﻨﻮﺩ ﺍﷲ ﰲ ﻣﻌﺮﻛﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻙ ،ﻭﺗﺪﻭﺭ ﻋﻠﻴﻬﻢ ﺍﻟﺪﺍﺋﺮﺓ ،ﻭﻳﻘﺴﻮ ﻋﻠﻴﻬﻢ ﺍﻻﺑﺘﻼﺀ
ﻷﻥ ﺍﷲ ﻳﻌﺪﻫﻢ ﻟﻠﻨﺼﺮ ﰲ ﻣﻌﺮﻛﺔ ﺃﻛﱪ .ﻭﻷﻥ ﺍﷲ ﻳﻬﻴﺊ ﺍﻟﻈﺮﻭﻑ ﻣﻦ ﺣﻮﳍﻢ ﻟﻴﺆﰐ ﺍﻟﻨﺼـﺮ
ﻳﻮﻣﺌﺬ ﲦﺎﺭﻩ ﰲ ﳎﺎﻝ ﺃﻭﺳﻊ ،ﻭﰲ ﺧﻂ ﺃﻃﻮﻝ ،ﻭﰲ ﺃﺛﺮ ﺃﺩﻭﻡ.
ﻟﻘﺪ ﺳﺒﻘﺖ ﻛﻠﻤﺔ ﺍﷲ ،ﻭﻣﻀﺖ ﺇﺭﺍﺩﺗﻪ ﺑﻮﻋﺪﻩ ،ﻭﺛﺒﺘﺖ ﺳﻨﺘﻪ ﻻ ﺗﺘﺨﻠﻒ ﻭﻻ ﲢﻴﺪ » :ﻭﹶﻟﻘﹶـ ﺪ
ﲔ ِﺇﻧ ﻬ ﻢ ﹶﻟ ﻬ ﻢ ﺍﹾﻟ ﻤﻨﺼﻮﺭﻭ ﹶﻥ ﻭِﺇ ﱠﻥ ﺟﻨﺪﻧﺎ ﹶﻟ ﻬ ﻢ ﺍﻟﹾﻐﺎِﻟﺒﻮ ﹶﻥ«.٣٣٥
ﺖ ﹶﻛِﻠ ﻤﺘﻨﺎ ِﻟﻌِﺒﺎ ِﺩﻧﺎ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﺳﺒ ﹶﻘ
- ٣٣٥ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٣٧٨٨ :
١٩٢
ﺝ ِﺇﻟﹶﻰ ﺧﻴﺒﺮ،ﹶﻓﺠﺎ َﺀﻫﺎ ﹶﻟﻴﻠﹰﺎ ،ﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺟﺎ َﺀ ﹶﻗ ﻮﻣـﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ:ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺧ ﺮ
ﺲ ﺭ ِ
ﻭﻋ ﻦ ﹶﺃﻧ ٍ
ﺖ ﻳﻬﻮ ﺩ ِﺑ ﻤﺴـﺎﺣِﻴ ِﻬ ﻢ ﻭ ﻣﻜﹶﺎِﺗِﻠ ِﻬﻢ،ﹶﻓﹶﻠﻤـﺎﺻﺒ ﺢ ﺧ ﺮ ﺟ ﺼِﺒﺢ،ﹶﻓﹶﻠﻤﺎ ﹶﺃ ِﺑﹶﻠﻴ ٍﻞ ﹶﻻ ﻳ ِﻐ ﲑ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣﺘﻰ ﻳ
ﺖ ﺧﻴﺒ ﺮ ِﺇﻧـﺎ ِﺇﺫﹶﺍ
ﳋﻤِﻴﺲ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﺧ ِﺮﺑ ﺤ ﻤ ﺪ ﻭﺍ ﹶ ﺤ ﻤ ﺪ ﻭﺍﻟﱠﻠﻪِ ،ﻣ
ﺭﹶﺃ ﻭ ﻩ ﻗﹶﺎﻟﹸﻮﺍ :ﻣ
٣٣٦
ﺡ ﺍ ﹸﳌﻨ ﹶﺬﺭِﻳ ﻦ«
ﺻﺒﺎ
ﻧ ﺰﹾﻟﻨﺎ ِﺑﺴﺎ ﺣ ِﺔ ﹶﻗ ﻮﻡٍ،ﹶﻓﺴﺎ َﺀ
- ٣٣٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٢٩٤٥) (٤٨ /٤
]-ﺵ )ﲟﺴﺎﺣﻴﻬﻢ( ﲨﻊ ﻣﺴﺤﺎﺓ ﺁﻟﺔ ﻣﻦ ﺁﻻﺕ ﺍﻟﺰﺭﺍﻋﺔ).ﻣﻜﺎﺗﻠﻬﻢ( ﲨﻊ ﻣﻜﺘﻞ ﻭﻫﻮ ﻭﻋﺎﺀ ﻣﺜﻞ ﺍﻟﻘﻔﺔ[
١٩٣
א (א
4
دא א
د "8א!
7+א " 0
ﺇﻇﻬﺎﺭ ﺍﻟﺘﺠﻠﺪ ﻟﻠﻌﺪﻭ،ﻭﻟﻮ ﺃﺣﺮﺯ ﺍﻧﺘﺼﺎﺭﹰﺍ ﻋﻠﻰ ﺍﺎﻫﺪﻳﻦ ﺍﳌﺴﻠﻤﲔ.
ﺍﳌﺴﻠﻢ ﻋﺰﻳﺰ ﻋﻠﻰ ﻋﺪﻭﻩ ﺍﻟﻜﺎﻓﺮ ﰲ ﻛﻞ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ،ﺣﱴ ﻭﻟﻮ ﺑﺪﺍ ﺫﻟﻚ ﺍﻟﻌﺪﻭ
ﻣﻨﺘﺼﺮﹰﺍ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ،ﻓﺈﻥ ﻋﺎﻗﺒﺘﻪ ﺍﻟﺬﻟﺔ ﻭﺍﳌﻬﺎﻧﺔ،ﻷﻧﻪ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﳌﺴﻠﻢ ﻣﻦ
ﺃﻭﻟﻴﺎﺀ ﺍﷲ،ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ}:ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ
ﺿﻌِﻴﻔﹰﺎ { ﺸﻴﻄﹶﺎ ِﻥ ﻛﹶﺎ ﹶﻥ ﺸﻴﻄﹶﺎ ِﻥ ِﺇ ﱠﻥ ﹶﻛﻴ ﺪ ﺍﻟ ﺕ ﹶﻓﻘﹶﺎِﺗﻠﹸﻮﺍ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﺍﻟ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﻄﱠﺎﻏﹸﻮ ِ
]ﺍﻟﻨﺴﺎﺀ.[٧٦:
ﷲ.ﺃﻣﺎ
ﺿﻮﺍ ِﻥ ﺍ ِ
ﺸ ِﺮ ﺩِﻳِﻨ ِﻪ ،ﹶﻻ ﻳﺒﺘﻐﻮ ﹶﻥ ﹶﻏﻴ ﺮ ِﺭ
ﷲ ،ﻭﻧ
ﻼ ِﺀ ﹶﻛِﻠ ﻤ ِﺔ ﺍ ِ
ﺍﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺳﺒِﻴ ِﻞ ِﺇ ﻋ ﹶ
ﺕ(،ﺍﻟﺬِﻳ ﻦ ﻳ ﺰﻳ ﻦ ﹶﻟ ﻬ ﻢ ﺸﻴﻄﹶﺎ ِﻥ )ﺍﻟﻄﱠﺎﻏﹸﻮ ِ ﺍﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ،ﹶﻓِﺈﻧ ﻬ ﻢ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟ
ﷲﺼ ﺮ ﹶﺃ ﻭِﻟﻴﺎِﺋ ِﻪ.ﺃﻣﺎ ﹶﺃ ﻭِﻟﻴﺎ ُﺀ ﺍ ِ
ﺴﺘﻄِﻴ ﻊ ﻧ
ﻒ ،ﻭ ﻫ ﻮ ﹶﻻ ﻳ ﺸﻴﻄﹶﺎ ِﻥ ﺿﻌﻴ ﺼ ﺮ .ﻭ ﹶﻛ ﻴ ﺪ ﺍﻟ
ﺍﻟ ﹸﻜ ﹾﻔ ﺮ ،ﻭﻳ ﻤﻨﻴ ِﻬ ﻢ ﺍﻟﻨ
ﷲ،ﺃ ﹾﻥ ﹶﻻ ﲔ،ﹶﺃ ﻭِﻟﻴﺎ ِﺀ ﺍ ِ ﻚ ﹶﻓ ﻌﻠﹶﻰ ﺍ ﹸﳌ ﺆ ِﻣِﻨ ﺻ ﺮ ﻫ ﻢ ﻭ ﻣ ِﻌ ﺰ ﻫ ﻢ ،ﻭِﻟ ﹶﺬِﻟ ﷲ ﺣﺎﻣِﻴ ِﻬ ﻢ ﻭﻧﺎ ِ ﹶﻓ ﻬ ﻢ ﺍ َﻷ ِﻋ ﺰ ﹸﺓ،ﻷ ﱠﻥ ﺍ َ
٣٣٧
ﲔ.ﺼ ﺨِﻠ ِ ﲔ ﺍ ﹸﳌ ﻳﺨﺎﻓﹸﻮﺍ ﹶﺃ ﻋﺪﺍ َﺀ ﻫ ﻢ ﺍﻟ ﹸﻜﻔﱠﺎ ﺭ،ﻷ ﱠﻥ ﺍﻟﻌﺎِﻗﺒ ﹶﺔ ِﻟ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﲔ ﻟﹶﺎ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ { ]ﺍﳌﻨﺎﻓﻘﻮﻥ[٨:
ﲔ ﻭﹶﻟ ِﻜ ﻦ ﺍﹾﻟ ﻤﻨﺎِﻓ ِﻘ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ:ﺍﹾﻟ ِﻌ ﺰ ﹸﺓ ﻭِﻟ ﺮﺳﻮِﻟ ِﻪ ﻭِﻟ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﻭﺍﻟﻜﺎﻓﺮ ﻳﺄﱂ ﻛﻤﺎ ﻳﺄﱂ ﺍﳌﺆﻣﻦ،ﻭﻟﻜﻦ ﺃﱂ ﺍﳌﺆﻣﻦ ﳜﻒ،ﻷﻧﻪ ﻳﺮﺟﻮ ﻣﻦ ﺭﺑﻪ ﺍﻟﻨﺼﺮ ﰲ ﺍﻟﺪﻧﻴﺎ
ﻭﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ،ﻭﻟﺬﻟﻚ ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﻈﻬﺮ ﺍﻟﻀﻌﻒ ﻟﻌﺪﻭﻩ،ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺠﻠﺪ
ﻭﻳﺮﻳﻪ ﻣﻦ ﻧﻔﺴﻪ ﺍﻟﻘﻮﺓ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﻟﹶﺎ ﺗ ِﻬﻨﻮﺍ ﻓِﻲ ﺍﺑِﺘﻐﺎ ِﺀ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ِﺇ ﹾﻥ ﺗﻜﹸﻮﻧﻮﺍ ﺗ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﹶﻓِﺈﻧ ﻬ ﻢ
ﻳ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﹶﻛﻤﺎ ﺗ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﻭﺗ ﺮﺟﻮ ﹶﻥ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻟﹶﺎ ﻳ ﺮﺟﻮ ﹶﻥ ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻋﻠِﻴﻤﺎ ﺣﻜِﻴﻤﺎ {
]ﺍﻟﻨﺴﺎﺀ.[١٠٤:
ﺖﳉ ﺪ ﻓِﻲ ِﻗﺘﺎ ِﻝ ﺍ َﻷ ﻋﺪﺍ ِﺀ ،ﻭﻓِﻲ ﹶﻃﹶﻠِﺒ ِﻬ ﻢ ﻭﻳﻨﺒ ﻬ ﻬ ﻢ ﺇﱃ ﹶﺃﻧ ﻬ ﻢ ﺇ ﹾﻥ ﻛﹶﺎﻧ
ﲔ ﺑِﺎ ِ
ﷲ ﺗﻌﺎﻟﹶﻰ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﻳ ﹾﺄ ﻣ ﺮ ﺍ ُ
ﻕﺡ ،ﻭﻳ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ِﻣﻨﻬﺎ.ﻭﺍﻟﻔﹶﺎ ِﺭ ﺡ ،ﻭﻳ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ِﻣﻨﻬﺎ ،ﹶﻓِﺈ ﱠﻥ ﹶﺃ ﻋﺪﺍ َﺀ ﻫ ﻢ ﺗﺼِﻴﺒ ﻬ ﻢ ﹶﺃﻳﻀﹰﺎ ِﺟﺮﺍ ﺗﺼِﻴﺒ ﻬ ﻢ ِﺟﺮﺍ
ﻼ َﺀ
ﺼ ﺮ ﻭﺍﻟﺘﺄﻳِﻴ ﺪ ،ﻭِﺇ ﻋ ﹶ
ﷲ ﺍ ﹶﳌﺜﹸﻮﺑ ﹶﺔ ﻭﺍ َﻷ ﺟ ﺮ،ﻭﺍﻟﻨ
ﺍﻟ ﻮﺣِﻴ ﺪ ﺑﻴ ﻦ ﺍ ﹸﳌ ﺆ ِﻣ ِﻦ ﻭﺍﻟﻜﹶﺎِﻓ ِﺮ ﺃ ﱠﻥ ﺍ ﹸﳌ ﺆ ِﻣ ﻦ ﻳﻨﺘ ِﻈ ﺮ ِﻣ ﻦ ﺍ ِ
- ٣٣٧ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٥٦٩:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٩٤
ﷲ ِﺑﻬﺎ ﻋﻠﹶﻰ ِﻟﺴﺎ ِﻥ ﻧِﺒﻴ ِﻪ،ﻓِﻲ ِﻛﺘﺎِﺑ ِﻪ ﺍﻟ ﻌﺰِﻳ ِﺰ،ﻭﺍﻟﻜﹶﺎِﻓ ِﺮ ﻻ ﻳﻨﺘ ِﻈ ﺮ ﺷﻴﺌﹰﺎ ِﻣ ﻦ
ﷲ،ﺍﻟﺘِﻲ ﻭ ﻋ ﺪ ﻩ ﺍ ُ
ﹶﻛِﻠ ﻤ ِﺔ ﺍ ِ
٣٣٨
ﺿ ﻪ ﻭﻳ ﹶﻘ ﺪ ﺭ ﻩ.
ﷲ ﹶﺃ ﻋﹶﻠ ﻢ ﻭﹶﺃ ﺣ ﹶﻜ ﻢ ﻓِﻴﻤﺎ ﻳ ﹾﻔ ِﺮ
ﻚ،ﻭﺍ ُ
ﹶﺫِﻟ
ﻭﺣﻴﺚ ﻻ ﻳﺰﺍﻝ ﺍﳌﺆﻣﻨﻮﻥ ﻫﻨﺎ ﰱ ﻣﻮﺍﻗﻊ ﺍﳉﻬﺎﺩ،ﻓﻘﺪ ﺟﺎﺀ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ»:ﻭﻻ ﺗ ِﻬﻨﻮﺍ ﻓِﻲ
ﺚ ﻋﺰﺍﺋﻢ ﺍﳌﺴﻠﻤﲔ،ﻭﺗﻮﻗﻆ ﻣﺸﺎﻋﺮﻫﻢ ﻟﻠﺠﻬﺎﺩ ﰱ ﺳﺒﻴﻞ ﺍﺑﺘِﻐﺎ ِﺀ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ« ﺩﻋﻮﺓ ﻣﻦ ﺍﷲ،ﺗﺴﺘﺤ ﹼ
ﺍﷲ،ﺑﻌﺪ ﺃﻥ ﻃﺎﻝ ﻭﻗﻮﻓﻬﻢ ﰱ ﻫﺬﺍ ﺍﳌﻘﺎﻡ،ﻭﻣﺎ ﻭﺍﺟﻬﻮﺍ ﻓﻴﻪ ﻣﻦ ﺷﺪﺍﺋﺪ ﻭﺃﻫﻮﺍﻝ..ﻭﺍﺑﺘﻐﺎﺀ
ﺍﻟﻘﻮﻡ:ﻫﻮ ﻃﻠﺒﻬﻢ،ﻭﻟﻘﺎﺅﻫﻢ ﰱ ﻣﻴﺪﺍﻥ ﺍﻟﻘﺘﺎﻝ..ﻭﺍﻟﻮﻫﻦ ﺍﻟﻀﻌﻒ،ﺃﻱ ﻭﻻ ﺗﻀﻌﻔﻮﺍ ﻭﻻ ﺗﻔﺘﺮﻭﺍ
ﰱ ﻃﻠﺐ ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﻳﻄﻠﺒﻜﻢ ﻟﻠﻘﺘﺎﻝ.ﻭﻧﻌﻢ..ﺇﻥ ﺃﻋﺒﺎﺀ ﺍﳉﻬﺎﺩ ﺛﻘﻴﻠﺔ،ﻭﻟﻜﻨﻬﺎ ﻋﻠﻰ ﻧﻔﺲ
ﻒ ﻭﺃﻫﻮﻥ ﳑﺎ ﻫﻰ ﻋﻠﻰ ﻏﲑ ﺍﳌﺆﻣﻨﲔ..
ﺍﳌﺆﻣﻦ ﺃﺧ
ﻓﺎﻟﻜﺎﻓﺮﻭﻥ ﳚﺪﻭﻥ ﻣﻦ ﺃﻫﻮﺍﻝ ﺍﳊﺮﺏ،ﻭﺷﺪﺍﺋﺪﻫﺎ ﻣﺎ ﳚﺪ ﺍﳌﺆﻣﻨﻮﻥ،ﻭﻟﻜﻦ ﺍﳌﺆﻣﻨﲔ ﻳﺴﺘﻌﺬﺑﻮﻥ
ﻫﺬﺍ ﺍﳌﻮﺭﺩ،ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﳍﻢ ﻃﺮﻳﻖ ﺍﻟﺮﲪﺔ،ﻭﻳﱰﳍﻢ ﻋﻨﺪ ﺍﷲ ﻣﻨﺎﺯﻝ ﺍﻟﺮﺿﻮﺍﻥ..ﻭﻫﺬﺍ ﻣﺎ ﻳﺸﲑ
ﺇﻟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃِ»:ﺇ ﹾﻥ ﺗﻜﹸﻮﻧﻮﺍ ﺗ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﹶﻓِﺈﻧ ﻬ ﻢ ﻳ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﻛﹶﻤﺎ ﺗ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﻭﺗ ﺮﺟﻮ ﹶﻥ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻻ
ﻳ ﺮﺟﻮ ﹶﻥ« .
ﻓﺎﳌﺆﻣﻨﻮﻥ ﰱ ﻗﺘﺎﳍﻢ ﺍﻟﻌﺪﻭ ﻳﻘﺎﺗﻠﻮﻥ ﻭﻫﻢ ﻋﻠﻰ ﺷﻌﻮﺭ ﺑﺄﻢ ﺇﻥ ﻛﺘﺐ ﳍﻢ ﺍﻟﻨﺼﺮ ﺭﺟﻌﻮﺍ
ﺑﺎﻟﺴﻼﻣﺔ ﻭﺍﻟﻐﻨﻴﻤﺔ،ﻭﺇﻥ ﻛﺘﺐ ﳍﻢ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻇﻔﺮﻭﺍ ﲟﺎ ﻋﻨﺪ ﺍﷲ ﻟﻠﺸﻬﺪﺍﺀ ﻣﻦ ﺭﺿﻮﺍﻥ
ﻭﺟﻨﺎﺕ ﳍﻢ ﻓﻴﻬﺎ ﻧﻌﻴﻢ ﻣﻘﻴﻢ..ﺇﺎ ﺇﺣﺪﻯ ﺍﳊﺴﻨﻴﲔ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ:ﺍﻟﻨﺼﺮ ﺃﻭ
ﺍﻻﺳﺘﺸﻬﺎﺩ..ﻭﻟﻴﺲ ﻟﻠﻌﺪﻭ ﺇﻟﹼﺎ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ..ﻭﻫﻰ ﺍﻟﻨﺼﺮ،ﺃﻭ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﻜﻔﺮ! ﻭﻗﺪ
ﻳﻘﺎﻝ:ﺇﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﻭﻣﻌﻬﻢ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺑﺄﻢ ﻋﻠﻰ ﺍﳊ ﻖ،ﻭﺃﻢ ﺇﳕﺎ ﻳﻨﺘﺼﺮﻭﻥ
ﳌﺒﺪﺃ،ﻭﺃﻢ ﺇﺫﺍ ﻓﺎﻢ ﺍﻟﻨﺼﺮ ﱂ ﻳﻔﺘﻬﻢ ﺍﳌﻮﺕ ﰱ ﺳﺒﻴﻞ ﺍﳌﺒﺪﺃ! ﻭﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ،ﻫﻮ ﺃﻥ
ﺍﳋﻄﺎﺏ ﻫﻨﺎ ﻟﻠﻤﺴﻠﻤﲔ،ﻭﺃﻢ ﻋﻠﻰ ﻳﻘﲔ ﻣﻦ ﺃﻣﺮﻫﻢ ﻭﺃﻣﺮ ﻋﺪﻭﻫﻢ،ﻭﺃﻧﻪ ﻳﻜﻔﻰ ﻫﻨﺎ ﺃﻥ ﻳﺪﺭﻙ
ﺍﳌﺆﻣﻨﻮﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﺃﻥ ﻳﺴﺘﺤﻀﺮﻭﻫﺎ،ﻭﺃﻥ ﻳﻘﺎﺗﻠﻮﺍ ﻋﺪﻭﻫﻢ ﻋﻠﻴﻬﺎ،ﻭﻻ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﻌﺘﻘﺪﻩ
ﻋﺪﻭﻫﻢ ﻓﻴﻬﻢ ﺃﻭ ﰱ ﻧﻔﺴﻪ! ﻭﺇﻥ ﺃﻱ ﺣﺎﻝ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪ ﻭ ﻟﻦ ﺗﺒﻠﻎ ﺍﳊﺎﻝ ﺍﻟﱵ ﻳﻜﻮﻧﻮﻥ
- ٣٣٨ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٥٩٧:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٩٥
ﻫﻢ ﻋﻠﻴﻬﺎ،ﻣﻦ ﻭﺛﺎﻗﺔ ﺍﻹﳝﺎﻥ ﺑﺎﷲ،ﻭﺍﻟﺜﻘﺔ ﻓﻴﻤﺎ ﻋﻨﺪﻩ ﳍﻢ ﻋﻦ ﺣﺴﻦ ﺍﳉﺰﺍﺀ،ﻭﻋﻈﻴﻢ
٣٣٩
ﺍﻟﺜﻮﺍﺏ!
ﺇﻦ ﻛﻠﻤﺎﺕ ﻣﻌﺪﻭﺩﺍﺕ.ﻳﻀﻌﻦ ﺍﳋﻄﻮﻁ ﺍﳊﺎﲰﺔ،ﻭﻳﻜﺸﻔﻦ ﻋﻦ ﺍﻟﺸﻘﺔ ﺍﻟﺒﻌﻴﺪﺓ،ﺑﲔ ﺟﺒﻬﱵ
ﺍﻟﺼﺮﺍﻉ ..
ﺇﻥ ﺍﳌﺆﻣﻨﲔ ﳛﺘﻤﻠﻮﻥ ﺍﻷﱂ ﻭﺍﻟﻘﺮﺡ ﰲ ﺍﳌﻌﺮﻛﺔ ..ﻭﻟﻜﻨﻬﻢ ﻟﻴﺴﻮﺍ ﻭﺣﺪﻫﻢ ﺍﻟﺬﻳﻦ ﳛﺘﻤﻠﻮﻧﻪ
..ﺇﻥ ﺃﻋﺪﺍﺀﻫﻢ ﻛﺬﻟﻚ ﻳﺘﺄﳌﻮﻥ ﻭﻳﻨﺎﳍﻢ ﺍﻟﻘﺮﺡ ﻭﺍﻟﻸﻭﺍﺀ ..ﻭﻟﻜﻦ ﺷﺘﺎﻥ ﺑﲔ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ
..ﺇﻥ ﺍﳌﺆﻣﻨﲔ ﻳﺘﻮﺟﻬﻮﻥ ﺇﱃ ﺍﷲ ﲜﻬﺎﺩﻫﻢ،ﻭﻳﺮﺗﻘﺒﻮﻥ ﻋﻨﺪﻩ ﺟﺰﺍﺀﻫﻢ ..ﻓﺄﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻓﻬﻢ
ﺿﺎﺋﻌﻮﻥ ﻣﻀﻴﻌﻮﻥ،ﻻ ﻳﺘﺠﻬﻮﻥ ﷲ،ﻭﻻ ﻳﺮﺗﻘﺒﻮﻥ ﻋﻨﺪﻩ ﺷﻴﺌﺎ ﰲ ﺍﳊﻴﺎﺓ ﻭﻻ ﺑﻌﺪ ﺍﳊﻴﺎﺓ ..
ﻓﺈﺫﺍ ﺃﺻﺮ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﳌﻌﺮﻛﺔ،ﻓﻤﺎ ﺃﺟﺪﺭ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻫﻢ ﺃﺷﺪ ﺇﺻﺮﺍﺭﺍ،ﻭﺇﺫﺍ ﺍﺣﺘﻤﻞ
ﺍﻟﻜﻔﺎﺭ ﺁﻻﻣﻬﺎ،ﻓﻤﺎ ﺃﺟﺪﺭ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﻣﺎ ﻳﻨﺎﳍﻢ ﻣﻦ ﺁﻻﻡ.ﻭﻣﺎ ﺃﺟﺪﺭﻫﻢ ﻛﺬﻟﻚ ﺃﻥ
ﻻ ﻳﻜﻔﻮﺍ ﻋﻦ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻘﻮﻡ ﻭﻣﺘﺎﺑﻌﺘﻬﻢ ﺑﺎﻟﻘﺘﺎﻝ،ﻭﺗﻌﻘﺐ ﺁﺛﺎﺭﻫﻢ،ﺣﱴ ﻻ ﺗﺒﻘﻰ ﳍﻢ ﻗﻮﺓ،ﻭﺣﱴ
ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﷲ.
ﻭﺇﻥ ﻫﺬﺍ ﳍﻮ ﻓﻀﻞ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﷲ ﰲ ﻛﻞ ﻛﻔﺎﺡ.ﻓﻬﻨﺎﻙ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻟﱵ ﺗﻌﻠﻮ ﻓﻴﻬﺎ ﺍﳌﺸﻘﺔ
ﻋﻠﻰ ﺍﻟﻄﺎﻗﺔ،ﻭﻳﺮﺑﻮ ﺍﻷﱂ ﻋﻠﻰ ﺍﻻﺣﺘﻤﺎﻝ.ﻭﳛﺘﺎﺝ ﺍﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﺇﱃ ﻣﺪﺩ ﻓﺎﺋﺾ ﻭﺇﱃ
ﺯﺍﺩ.ﻫﻨﺎﻟﻚ ﻳﺄﰐ ﺍﳌﺪﺩ ﻣﻦ ﻫﺬﺍ ﺍﳌﻌﲔ،ﻭﻳﺄﰐ ﺍﻟﺰﺍﺩ ﻣﻦ ﺫﻟﻚ ﺍﻟﻜﻨﻒ ﺍﻟﺮﺣﻴﻢ.
ﻭﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﰲ ﻣﻌﺮﻛﺔ ﻣﻜﺸﻮﻓﺔ ﻣﺘﻜﺎﻓﺌﺔ.ﻣﻌﺮﻛﺔ ﻳﺄﱂ ﻓﻴﻬﺎ ﺍﳌﺘﻘﺎﺗﻠﻮﻥ ﻣﻦ
ﺍﻟﻔﺮﻳﻘﲔ.ﻷﻥ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ ﳛﻤﻞ ﺳﻼﺣﻪ ﻭﻳﻘﺎﺗﻞ.
ﻭﻟﺮﲟﺎ ﺃﺗﺖ ﻋﻠﻰ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﻓﺘﺮﺓ ﻻ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﰲ ﻣﻌﺮﻛﺔ ﻣﻜﺸﻮﻓﺔ ﻣﺘﻜﺎﻓﺌﺔ ..ﻭﻟﻜﻦ
ﺍﻟﻘﺎﻋﺪﺓ ﻻ ﺗﺘﻐﲑ.
ﻓﺎﻟﺒﺎﻃﻞ ﻻ ﻳﻜﻮﻥ ﺑﻌﺎﻓﻴﺔ ﺃﺑﺪﺍ،ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻏﺎﻟﺒﺎ! ﺇﻧﻪ ﻳﻼﻗﻲ ﺍﻵﻻﻡ ﻣﻦ ﺩﺍﺧﻠﻪ.ﻣﻦ ﺗﻨﺎﻗﻀﻪ
ﺍﻟﺪﺍﺧﻠﻲ ﻭﻣﻦ ﺻﺮﺍﻉ ﺑﻌﻀﻪ ﻣﻊ ﺑﻌﺾ.ﻭﻣﻦ ﺻﺮﺍﻋﻪ ﻫﻮ ﻣﻊ ﻓﻄﺮﺓ ﺍﻷﺷﻴﺎﺀ ﻭﻃﺒﺎﺋﻊ ﺍﻷﺷﻴﺎﺀ.
ﻭﺳﺒﻴﻞ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﺣﻴﻨﺌﺬ ﺃﻥ ﲢﺘﻤﻞ ﻭﻻ ﺗﻨﻬﺎﺭ.ﻭﺃﻥ ﺗﻌﻠﻢ ﺃﺎ ﺇﻥ ﻛﺎﻧﺖ ﺗﺄﱂ،ﻓﺈﻥ ﻋﺪﻭﻫﺎ
ﻛﺬﻟﻚ ﻳﺄﱂ.
- ٣٣٩ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ )(٨٨٦ /٣
١٩٦
ﻭﺍﻷﱂ ﺃﻧﻮﺍﻉ.ﻭﺍﻟﻘﺮﺡ ﺃﻟﻮﺍﻥ »..ﻭﺗ ﺮﺟﻮ ﹶﻥ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻻ ﻳ ﺮﺟﻮ ﹶﻥ« ..ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺰﺍﺀ
ﺍﻟﻌﻤﻴﻖ.ﻭﻫﺬﺍ ﻫﻮ ﻣﻔﺮﻕ ﺍﻟﻄﺮﻳﻖ »..ﻭﻛﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻋﻠِﻴﻤﹰﺎ ﺣﻜِﻴﻤﹰﺎ« ..ﻳﻌﻠﻢ ﻛﻴﻒ ﺗﻌﺘﻠﺞ ﺍﳌﺸﺎﻋﺮ
٣٤٠
ﰲ ﺍﻟﻘﻠﻮﺏ.ﻭﻳﺼﻒ ﻟﻠﻨﻔﺲ ﻣﺎ ﻳﻄﺐ ﳍﺎ ﻣﻦ ﺍﻷﱂ ﻭﺍﻟﻘﺮﺡ ..
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ﻗﹶﺎ ﹶﻝ:ﹶﻗ ِﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﺱ ﺭ ِ
ﻭﻗﺪ ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﰲ ﺍﳊﺪﻳﺚ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺏ،ﹶﻓﹶﺄ ﻣ ﺮ ﻫ ﻢ ﺍﻟﻨِﺒ ﻲ »ﹶﺃ ﹾﻥ ﺸ ِﺮﻛﹸﻮ ﹶﻥِ:ﺇﻧ ﻪ ﻳ ﹾﻘ ﺪ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭﹶﻗ ﺪ ﻭ ﻫﻨ ﻬ ﻢ ﺣﻤﻰ ﻳﹾﺜ ِﺮ
ﺻﺤﺎﺑ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹸﳌ
ﻭﹶﺃ
ﻼﹶﺛ ﹶﺔ ،ﻭﹶﺃ ﹾﻥ ﻳ ﻤﺸﻮﺍ ﻣﺎ ﺑﻴ ﻦ ﺍﻟ ﺮ ﹾﻛﻨﻴ ِﻦ،ﻭﹶﻟ ﻢ ﻳ ﻤﻨ ﻌ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﻣ ﺮ ﻫ ﻢ ﹶﺃ ﹾﻥ ﻳ ﺮ ﻣﻠﹸﻮﺍﻁ ﺍﻟﱠﺜ ﹶ ﻳ ﺮ ﻣﻠﹸﻮﺍ ﺍ َﻷ ﺷﻮﺍ ﹶ
ﻁ ﹸﻛﱠﻠﻬﺎ ِﺇﻟﱠﺎ ﺍ ِﻹﺑﻘﹶﺎ ُﺀ ﻋﹶﻠﻴ ِﻬ ﻢ«.٣٤١ ﺍ َﻷ ﺷﻮﺍ ﹶ
ﻓﻘﺪ ﺃﻣﺮ ﺍﻟﻨﱯ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﻟﻠﻤﺸﺮﻛﲔ ﺃﻢ ﺃﻗﻮﻳﺎﺀ،ﺑﺎﻹﺳﺮﺍﻉ ﰲ ﺍﻟﻄﻮﺍﻑ ﰲ
ﺍﻷﺷﻮﺍﻁ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻌﺪﻭ ﻳﺮﻭﻢ ﻓﻴﻬﺎ،ﻭﰲ ﺍﻟﺸﻮﻁ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺬﻱ ﻻ ﻳﺮﻭﻢ ﻓﻴﻪ ﺭﺍﻋﻰ
ﺿﻌﻔﻬﻢ،ﻓﻠﻢ ﻳﻜﻠﻔﻬﻢ ﺍﻹﺳﺮﺍﻉ ﻓﻴﻪ،ﻛﻞ ﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺮﻯ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺟﻨﺪ ﺍﷲ ﻗﻮﺓ
ﻭﺟﻠﺪﹰﺍ.
ﻭﻟﻘﺪ ﻰ ﺍﷲ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﺍﻻﺳﺘﺴﻼﻡ ﻭﺇﻇﻬﺎﺭ ﺍﻟﻀﻌﻒ ﻭﺍﳊﺰﻥ،ﻭﺫﻛﱠﺮﻫﻢ ﺑﺄﻢ ﻫﻢ
ﺍﻷﻋﻠﻮﻥ ﻋﻠﻰ ﻋﺪﻭﻫﻢ،ﺣﱴ ﰲ ﺣﺎﻟﺔ ﻧﻴﻠﻪ ﻣﻨﻬﻢ ﻭﺍﻧﺘﺼﺎﺭﻩ ﻋﻠﻴﻬﻢ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﻟﹶﺎ
ﺲﺡ ﹶﻓ ﹶﻘ ﺪ ﻣ ﺴ ﹸﻜ ﻢ ﹶﻗ ﺮ ﺴﲔ )ِ (١٣٩ﺇ ﹾﻥ ﻳ ﻤ ﺤ ﺰﻧﻮﺍ ﻭﹶﺃﻧﺘ ﻢ ﺍﹾﻟﹶﺄ ﻋﹶﻠ ﻮ ﹶﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ
ﺗ ِﻬﻨﻮﺍ ﻭﻟﹶﺎ ﺗ
ﺨ ﹶﺬ ِﻣﻨ ﹸﻜ ﻢ
ﺱ ﻭِﻟﻴ ﻌﹶﻠ ﻢ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﻳﺘ ِﻚ ﺍﹾﻟﹶﺄﻳﺎ ﻡ ﻧﺪﺍ ِﻭﹸﻟﻬﺎ ﺑﻴ ﻦ ﺍﻟﻨﺎ ِ ﺡ ِﻣﹾﺜﹸﻠ ﻪ ﻭِﺗ ﹾﻠ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﹶﻗ ﺮ
ﲔ )] { (١٤٠ﺁﻝ ﻋﻤﺮﺍﻥ.[١٤٠،١٣٩: ﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﺤ ﺷ ﻬﺪﺍ َﺀ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﺐ ﻣِﺎ ﹶﺃﺻﺎﺑ ﹸﻜ ﻢ ِﻣ ﻦ ﺴﺒ ِ ﺴ ِﻦ ﺍﻟﺘ ﺪِﺑ ِﲑ ﻭﺍ ِﻹ ﻋﺪﺍ ِﺩِ،ﺑ
ﳉﻬﺎ ِﺩ ،ﻭﻣﺎ ﻳﺘ ﹶﻄﱠﻠﺒ ﻪ ِﻣ ﻦ ﺣ
ﻀ ﻌﻔﹸﻮﺍ ﻋ ِﻦ ﺍ ِ ﻭ ﹶﻻ ﺗ
ﺼ ﺮ
ﻚ ﺍﻟﻴ ﻮ ِﻡ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﻌﺎِﻗﺒ ﹶﺔ ﻭﺍﻟﻨ
ﺤ ﺰﻧﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﹶﻓ ﹶﻘ ﺪﺗ ﻢ ﻓِﻲ ﹶﺫِﻟ ﺡ ﻳ ﻮ ﻡ ﺃ ﺣ ٍﺪ ،ﻭ ﹶﻻ ﺗ
ﳉﺮﺍ ِ ﺸ ِﻞ ﻭﺍ ِ ﺍﻟ ﹶﻔ
ﺠ ﻌ ﹶﻞ
ﷲ ﺃ ﹾﻥ ﻳ
ﺖ ﺳﻨ ﹸﺔ ﺍ ِ
ﻀ
ﷲ ،ﻭﺭﺍ ﻋﻴﺘ ﻢ ﺗﻌﺎﻟِﻴ ﻤ ﻪ ،ﹶﻓ ﹶﻘ ﺪ ﻣ
ﺤﺒ ِﻞ ﺍ ِ
ﺴ ﹾﻜﺘ ﻢ ِﺑ
ﺳﻴﻜﹸﻮﻧﺎ ِﻥ ﹶﻟ ﹸﻜ ﻢ ﺇﺫﹶﺍ ﺗ ﻤ
ﲔ.ﺍﻟﻌﺎِﻗﺒ ﹶﺔ ِﻟ ﹾﻠ ﻤﺘ ِﻘ
- ٣٤٠ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١١١٢:
- ٣٤١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ١٦٠٢)(١٥٠ /٢ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٢٦٦) - ٢٤٠(٩٢٣ /٢
] ﺵ)ﻭﻫﻨﻬﻢ( ﺃﺿﻌﻔﻬﻢ) .ﲪﻰ( ﻣﺮﺽ) .ﻳﺜﺮﺏ( ﺍﺳﻢ ﺍﳌﺪﻳﻨﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ) .ﻳﺮﻣﻠﻮﺍ( ﻳﻬﺮﻭﻟﻮﺍ ﻭﺍﳍﺮﻭﻟﺔ ﺍﳌﺸﻲ ﺍﻟﺴﺮﻳﻊ ﻣﻊ
ﺗﻘﺎﺭﺏ ﺍﳋﻄﻰ) .ﺍﻷﺷﻮﺍﻁ( ﲨﻊ ﺷﻮﻁ ﻭﺍﳌﺮﺍﺩ ﺍﻟﻄﻮﻓﺔ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ) .ﺍﻟﺮﻛﻨﲔ( ﺍﻟﻴﻤﺎﱐ ﻭﺍﻷﺳﻮﺩ) .ﺍﻹﺑﻘﺎﺀ ﻋﻠﻴﻬﻢ( ﺍﻟﺮﻓﻖ
ﻢ[
١٩٧
ﺐ
ﺏ ﹶﺃ ﻋﺪﺍ َﺀ ﹸﻛ ﻢ ﹶﻗﺮِﻳ
ﺡ ،ﻭﹸﻗِﺘ ﹶﻞ ِﻣﻨ ﹸﻜ ﻢ ِﺭﺟﺎ ﹲﻝ ﻳ ﻮ ﻡ ﺃ ﺣ ٍﺪ ،ﹶﻓ ﹶﻘ ﺪ ﹶﺃﺻﺎ
ﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﹶﻗ ﺪ ﹶﺃﺻﺎﺑﺘ ﹸﻜ ﻢ ِﺟﺮﺍ
ﺐ ﻣﺎ ﺴﺒ ِﳉﻬﺎ ِﺩ ِﺑ ﻼ ﻳﻨﺒﻐِﻲ ﹶﻟ ﹸﻜ ﻢ ﺃ ﹾﻥ ﺗﻘﹾ ﻌﺪﻭﺍ ﻭﺗﺘﻘﹶﺎ ﻋﺴﻮﺍ ﻋ ِﻦ ﺍ ِ ِﻣﻤﺎ ﹶﺃﺻﺎﺑ ﹸﻜ ﻢ،ﹶﻓ ﹶ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﹶﻗ ﺪ ﺳﺒ ﻖ ﺃ ﹾﻥ ﹶﺃﺻﺎﺑ ﻬ ﻢ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﹶﺃﺻﺎﺑ ﹸﻜ ﻢ ﹶﺃﻧﺘ ﻢ ﻓِﻲ ﺃ ﺣ ٍﺪ،ﹶﻓﹶﻠ ﻢ ﹶﺃﺻﺎﺑ ﹸﻜ ﻢ،ﻓﹶﺎ ﹸﳌ
ﻒ ﺗﺘ ﺮ ﺩﺩﻭ ﹶﻥ
ﺏ ﻭ ﻣﺒﺎ ﺷ ﺮِﺗﻬﺎ ،ﻭ ﻫ ﻢ ﻋﻠﹶﻰ ﺑﺎ ِﻃِﻠ ِﻬ ﻢ،ﹶﻓ ﹶﻜﻴ
ﺤ ﺮ ِ
ﻳﺘﻘﹶﺎ ﻋﺴﻮﺍ ،ﻭﹶﻟ ﻢ ﻳﻘﹾ ﻌﺪﻭﺍ ﻋ ِﻦ ﺍ ِﻹ ﻋﺪﺍ ِﺩ ِﻟ ﹾﻠ
ﷲ ﺗﻌﺎﻟﹶﻰ ﻣﺪﺍ ﻭﹶﻟ ﹸﺔ ﺍ َﻷﻳﺎ ِﻡﺼ ﺮ ﻩ ،ﻭ ﺟ ﻌ ﹶﻞ ﺍﻟﻌﺎِﻗﺒ ﹶﺔ ﹶﻟ ﹸﻜﻢ؟ ﻭ ِﻣ ﻦ ﺳﻨ ِﻦ ﺍ ِ
ﷲ ﻭ ﻋ ﺪ ﹸﻛ ﻢ ﻧ ﻭﹶﺃﻧﺘ ﻢ ﻋﻠﹶﻰ ﺣ ﻖ،ﻭﺍ ُ
ﳊ ﻖ،ﺇﺫﹶﺍ ﹶﺃ ﻋ ﺪ ﹶﻟ ﻪ ﹶﺃ ﻫﹸﻠ ﻪ ﻭﺍ ﺣﺘﺎﻃﹸﻮﺍ ،ﻭﺗﺮﺍﺧﻰ ﹶﺃ ﻫ ﹸﻞ ﺱ ،ﹶﻓ ﻤ ﺮ ﹰﺓ ﺗﻜﹸﻮ ﹸﻥ ﺍﻟﻐﻠﺒ ﹸﺔ ِﻟ ﹾﻠﺒﺎ ِﻃ ِﻞ ﻋﻠﹶﻰ ﺍ ﹶ ﺑﻴ ﻦ ﺍﻟﻨﺎ ِ
ﷲ ﺤ ﻖ ﻭﹶﺃ ﻫِﻠ ِﻪ.ﻭﺍ ُﺤ ﻖ ﻋﻠﹶﻰ ﺍﻟﺒﺎ ِﻃ ِﻞ .ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﻌﺎِﻗﺒ ﹶﺔ ﺗﻜﹸﻮ ﹸﻥ ﺩﺍﺋِﻤﹰﺎ ِﻟ ﹾﻠ ﳊ ﻖ ،ﻭ ﻣ ﺮ ﹰﺓ ﺗﻜﹸﻮ ﹸﻥ ﺍﻟ ﻐﹶﻠﺒ ﹸﺔ ِﻟ ﹾﻠ
ﺍﹶ
ﲔ ِﺭﺟﺎ ﹰﻻ ﻳ ﹾﻜ ِﺮ ﻣ ﻬ ﻢﺨ ﹶﺬ ِﻣ ﻦ ﺍﳌﹸﺆ ِﻣِﻨ ﲔ ِﻣﻨ ﻬ ﻢ ،ﻭِﻟﻴﺘ ِ
ﲔ ِﻟﻴ ﻌﹶﻠ ﻢ ﺍﻟﺼﺎِﺑﺮِﻳ ﻦ ﺍﻟﺼﺎ ِﺩِﻗ ﺗﻌﺎﻟﹶﻰ ﻳﺒﺘﻠِﻲ ﺍ ﹸﳌﺆﻣِﻨ
٣٤٢
ﺸﻬﺎ ﺩ ِﺓ.
ﺑِﺎﻟ
ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ﺻﺤﺎ ِ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ ":ﻭ ﻫﺬﹶﺍ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ِﺫ ﹾﻛ ﺮ ﻩ ﺗ ﻌ ِﺰﻳ ﹲﺔ ِﻟﹶﺄ
ﺤ ﻤ ٍﺪ،ﻳ ﻌﻨِﻲ
ﺏ ﻣ
ﺻﺤﺎ
ﺤ ﺰﻧﻮﺍ ﻳﺎ ﹶﺃ
ﺡ ﻭﺍﹾﻟ ﹶﻘﺘ ِﻞ ِﺑﹸﺄ ﺣ ٍﺪ،ﻗﹶﺎ ﹶﻝ :ﻭﻟﹶﺎ ﺗ ِﻬﻨﻮﺍ ﻭﻟﹶﺎ ﺗ ﺠﺮﺍ ِ
ﻣﺎ ﹶﺃﺻﺎﺑ ﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ِ
ﺡ ،ﻋ ﻦ ِﺟﻬﺎ ِﺩ ﻋ ﺪ ﻭ ﹸﻛ ﻢ ﻀ ﻌﻔﹸﻮﺍ ﺑِﺎﱠﻟﺬِﻱ ﻧﺎﹶﻟ ﹸﻜ ﻢ ِﻣ ﻦ ﻋ ﺪ ﻭ ﹸﻛ ﻢ ِﺑﹸﺄ ﺣ ٍﺪ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘﺘ ِﻞ ﻭﺍﹾﻟ ﹸﻘﺮﻭ ِﻭﻟﹶﺎ ﺗ
ﺤ ﺰﻧﻮﺍ{ ]ﺁﻝ ﻭ ﺣ ﺮِﺑ ِﻬ ﻢِ ،ﻣ ﻦ ﹶﻗ ﻮ ِﻝ ﺍﹾﻟﻘﹶﺎِﺋ ِﻞ :ﻭ ﻫ ﻦ ﹸﻓﻠﹶﺎ ﹲﻥ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﹶﻓ ﻬ ﻮ ﻳ ِﻬ ﻦ ﻭ ﻫﻨﺎ }:ﻭﻟﹶﺎ ﺗ
ﺠ ﺰﻋﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﹶﺃﺻﺎﺑ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻤﺼِﻴﺒ ِﺔ ﻳ ﻮ ﻣِﺌ ٍﺬ،ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﹶﺃﻧﺘ ﻢ ﻋﻤﺮﺍﻥ [١٣٩:ﻭﻟﹶﺎ ﺗ ﹾﺄ ﺳﻮﺍ ﹶﻓﺘ
ﺼ ﺮ ِﺓ ﻋﹶﻠﻴ ِﻬ ﻢ،ﻳﻘﹸﻮ ﹸﻝِ:ﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﺍﹾﻟﹶﺄ ﻋﹶﻠ ﻮ ﹶﻥ،ﻳ ﻌﻨِﻲ ﺍﻟﻈﱠﺎ ِﻫﺮﻭ ﹶﻥ ﻋﹶﻠﻴ ِﻬ ﻢ ،ﻭﹶﻟﻜﹸ ﻢ ﺍﹾﻟ ﻌ ﹾﻘﺒﻰ ﻓِﻲ ﺍﻟ ﱠﻈ ﹶﻔ ِﺮ ﻭﺍﻟﻨ
ﺨﺒ ِﺮ ﻋﻤﺎ
ﺤ ﻤ ٍﺪ ﻓِﻴﻤﺎ ﻳ ِﻌ ﺪ ﹸﻛ ﻢ ،ﻭﻓِﻴﻤﺎ ﻳﻨِﺒﹸﺌ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟ
ﺼ ﺪﻗِﻲ ﻧِﺒﻴﻲ ﻣ
ﲔ،ﻳﻘﹸﻮ ﹸﻝِ:ﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﻣ ﺆ ِﻣِﻨ
٣٤٣
ﻳﺌﹸﻮ ﹸﻝ ِﺇﹶﻟﻴ ِﻪ ﹶﺃ ﻣ ﺮ ﹸﻛ ﻢ ﻭﹶﺃ ﻣ ﺮ ﻫ ﻢ"
ﻭﻳﺬﻛﺮ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻥ ﻣﺎ ﺃﺻﺎﻢ ﻳﻮﻡ ﺃﺣﺪ،ﻗﺪ ﺃﺻﺎﺏ ﺃﻋﺪﺍﺀﻫﻢ ﻳﻮﻡ ﺑﺪﺭ،ﻭﺃﺻﺎﻢ ﺷﻲﺀ
ﻣﻨﻪ ﻛﺬﻟﻚ ﻳﻮﻡ ﺃﺣﺪ،ﻭﺃﻥ ﺃﻳﺎﻡ ﺍﷲ ﺍﻟﱵ ﻳﻠﺘﻘﻲ ﻓﻴﻬﺎ ﺃﻭﻟﻴﺎﺅﻩ ﻭﺃﻋﺪﺍﺅﻩ ﺩﻭ ﹲﻝ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺑﲔ
ﺍﳌﺸﺮﻛﲔ،ﺇﺫﺍ ﺃﺧﺬ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺄﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ ﺃﺩﺍﳍﻢ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ﻛﻤﺎ ﺣﺼﻞ ﻳﻮﻡ ﺑﺪﺭ،ﻭﺇﺫﺍ
ﻓﺮﻃﻮﺍ ﻓﻴﻬﺎ ﺃﺩﺍﻝ ﻋﻠﻴﻬﻢ ﺃﻋﺪﺍﺀﻩ،ﻛﻤﺎ ﺣﺼﻞ ﻳﻮﻡ ﺃﺣﺪ،ﻟﻴﻤﻴﺰ ﺍﷲ ﺻﺎﺩﻕ ﺍﻹﳝﺎﻥ ﻣﻦ
ﻏﲑﻩ،ﻭﻟﻴﺨﺘﺎﺭ ﻣﻦ ﺍﳌﺆﻣﻨﲔ -ﺍﻟﺬﻳﻦ ﺍﻧﺘﻬﺖ ﺁﺟﺎﳍﻢ -ﺷﻬﺪﺍﺀ ﺗﻜﺮﳝﹰﺎ ﳍﻢ،ﻛﻤﺎ ﻗﺎﻝ
- ٣٤٢ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٤٣٢:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
- ٣٤٣ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ )(٧٦ /٦
١٩٨
ﺱ
ﻚ ﺍﹾﻟﹶﺄﻳﺎ ﻡ ﻧﺪﺍ ِﻭﹸﻟﻬﺎ ﺑﻴ ﻦ ﺍﻟﻨﺎ ِ
ﺡ ِﻣﹾﺜﻠﹸ ﻪ ﻭِﺗ ﹾﻠ
ﺲ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﹶﻗ ﺮ
ﺡ ﹶﻓ ﹶﻘ ﺪ ﻣ
ﺴ ﹸﻜ ﻢ ﹶﻗ ﺮ
ﺴﺗﻌﺎﱃِ}:ﺇ ﹾﻥ ﻳ ﻤ
ﲔ )] { (١٤٠ﺁﻝ ﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﺤ
ﺨ ﹶﺬ ِﻣﻨ ﹸﻜ ﻢ ﺷ ﻬﺪﺍ َﺀ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﻭِﻟﻴ ﻌﹶﻠ ﻢ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﻳﺘ ِ
ﻋﻤﺮﺍﻥ.[١٤٠:
ﺇﻥ ﺍﻟﺸﺪﺓ ﺑﻌﺪ ﺍﻟﺮﺧﺎﺀ،ﻭﺍﻟﺮﺧﺎﺀ ﺑﻌﺪ ﺍﻟﺸﺪﺓ،ﳘﺎ ﺍﻟﻠﺬﺍﻥ ﻳﻜﺸﻔﺎﻥ ﻋﻦ ﻣﻌﺎﺩﻥ ﺍﻟﻨﻔﻮﺱ،ﻭﻃﺒﺎﺋﻊ
ﺍﻟﻘﻠﻮﺏ،ﻭﺩﺭﺟﺔ ﺍﻟﻐﺒﺶ ﻓﻴﻬﺎ ﻭﺍﻟﺼﻔﺎﺀ،ﻭﺩﺭﺟﺔ ﺍﳍﻠﻊ ﻓﻴﻬﺎ ﻭﺍﻟﺼﱪ،ﻭﺩﺭﺟﺔ ﺍﻟﺜﻘﺔ ﻓﻴﻬﺎ ﺑﺎﷲ ﺃﻭ
ﺍﻟﻘﻨﻮﻁ،ﻭﺩﺭﺟﺔ ﺍﻻﺳﺘﺴﻼﻡ ﻓﻴﻬﺎ ﻟﻘﺪﺭ ﺍﷲ ﺃﻭ ﺍﻟﱪﻡ ﺑﻪ ﻭﺍﳉﻤﻮﺡ! ﻋﻨﺪﺋﺬ ﻳﺘﻤﻴﺰ ﺍﻟﺼﻒ
ﻭﻳﺘﻜﺸﻒ ﻋﻦ:ﻣﺆﻣﻨﲔ ﻭﻣﻨﺎﻓﻘﲔ،ﻭﻳﻈﻬﺮ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﻢ،ﻭﺗﺘﻜﺸﻒ ﰲ ﺩﻧﻴﺎ
ﺍﻟﻨﺎﺱ ﺩﺧﺎﺋﻞ ﻧﻔﻮﺳﻬﻢ.ﻭﻳﺰﻭﻝ ﻋﻦ ﺍﻟﺼﻒ ﺫﻟﻚ ﺍﻟﺪﺧﻞ ﻭﺗﻠﻚ ﺍﳋﻠﺨﻠﺔ ﺍﻟﱵ ﺗﻨﺸﺄ ﻣﻦ ﻗﻠﺔ
ﺍﻟﺘﻨﺎﺳﻖ ﺑﲔ ﺃﻋﻀﺎﺋﻪ ﻭﺃﻓﺮﺍﺩﻩ،ﻭﻫﻢ ﳐﺘﻠﻄﻮﻥ ﻣﺒﻬﻤﻮﻥ! ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﺍﳌﺆﻣﻨﲔ
ﻭﺍﳌﻨﺎﻓﻘﲔ.ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺍﻟﺼﺪﻭﺭ.ﻭﻟﻜﻦ ﺍﻷﺣﺪﺍﺙ ﻭﻣﺪﺍﻭﻟﺔ ﺍﻷﻳﺎﻡ ﺑﲔ
ﺍﻟﻨﺎﺱ ﺗﻜﺸﻒ ﺍﳌﺨﺒﻮﺀ،ﻭﲡﻌﻠﻪ ﻭﺍﻗﻌﺎ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ،ﻭﲢﻮﻝ ﺍﻹﳝﺎﻥ ﺇﱃ ﻋﻤﻞ ﻇﺎﻫﺮ،ﻭﲢﻮﻝ
ﺍﻟﻨﻔﺎﻕ ﻛﺬﻟﻚ ﺇﱃ ﺗﺼﺮﻑ ﻇﺎﻫﺮ،ﻭﻣﻦ ﰒ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ.ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻻ
ﳛﺎﺳﺐ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻦ ﺃﻣﺮﻫﻢ ﻭﻟﻜﻦ ﳛﺎﺳﺒﻬﻢ ﻋﻠﻰ ﻭﻗﻮﻋﻪ ﻣﻨﻬﻢ.
ﻭﻣﺪﺍﻭﻟﺔ ﺍﻷﻳﺎﻡ،ﻭﺗﻌﺎﻗﺐ ﺍﻟﺸﺪﺓ ﻭﺍﻟﺮﺧﺎﺀ،ﳏﻚ ﻻ ﳜﻄﺊ،ﻭﻣﻴﺰﺍﻥ ﻻ ﻳﻈﻠﻢ.ﻭﺍﻟﺮﺧﺎﺀ ﰲ ﻫﺬﺍ
ﻛﺎﻟﺸﺪﺓ.
ﻭﻛﻢ ﻣﻦ ﻧﻔﻮﺱ ﺗﺼﱪ ﻟﻠﺸﺪﺓ ﻭﺗﺘﻤﺎﺳﻚ،ﻭﻟﻜﻨﻬﺎ ﺗﺘﺮﺍﺧﻰ ﺑﺎﻟﺮﺧﺎﺀ ﻭﺗﻨﺤﻞ.ﻭﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ
ﻫﻲ ﺍﻟﱵ ﺗﺼﱪ ﻟﻠﻀﺮﺍﺀ ﻭﻻ ﺗﺴﺘﺨﻔﻬﺎ ﺍﻟﺴﺮﺍﺀ،ﻭﺗﺘﺠﻪ ﺇﱃ ﺍﷲ ﰲ ﺍﳊﺎﻟﲔ،ﻭﺗﻮﻗﻦ ﺃﻥ ﻣﺎ ﺃﺻﺎﺎ
ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻓﺒﺈﺫﻥ ﺍﷲ.
ﻭﻗﺪ ﻛﺎﻥ ﺍﷲ ﻳﺮﰊ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ -ﻭﻫﻲ ﰲ ﻣﻄﺎﻟﻊ ﺧﻄﻮﺍﺎ ﻟﻘﻴﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ -ﻓﺮﺑﺎﻫﺎ ﺬﺍ
ﺍﻻﺑﺘﻼﺀ ﺑﺎﻟﺸﺪﺓ ﺑﻌﺪ ﺍﻻﺑﺘﻼﺀ ﺑﺎﻟﺮﺧﺎﺀ،ﻭﺍﻻﺑﺘﻼﺀ ﺑﺎﳍﺰﳝﺔ ﺍﳌﺮﻳﺮﺓ ﺑﻌﺪ ﺍﻻﺑﺘﻼﺀ ﺑﺎﻟﻨﺼﺮ ﺍﻟﻌﺠﻴﺐ
-ﻭﺇﻥ ﻳﻜﻦ ﻫﺬﺍ ﻭﻫﺬﻩ ﻗﺪ ﻭﻗﻌﺎ ﻭﻓﻖ ﺃﺳﺒﺎﻤﺎ ﻭﻭﻓﻖ ﺳﻨﻦ ﺍﷲ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﻨﺼﺮ
ﻭﺍﳍﺰﳝﺔ.ﻟﺘﺘﻌﻠﻢ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ ﻭﺍﳍﺰﳝﺔ.ﻭﻟﺘﺰﻳﺪ ﻃﺎﻋﺔ ﷲ،ﻭﺗﻮﻛﻼ ﻋﻠﻴﻪ،ﻭﺍﻟﺘﺼﺎﻗﺎ
ﺑﺮﻛﻨﻪ.ﻭﻟﺘﻌﺮﻑ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﺗﻜﺎﻟﻴﻔﻪ ﻣﻌﺮﻓﺔ ﺍﻟﻴﻘﲔ.
١٩٩
ﻭﳝﻀﻲ ﺍﻟﺴﻴﺎﻕ ﻳﻜﺸﻒ ﻟﻸﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻋﻦ ﺟﻮﺍﻧﺐ ﻣﻦ ﺣﻜﻤﺔ ﺍﷲ ﻓﻴﻤﺎ ﻭﻗﻊ ﻣﻦ ﺃﺣﺪﺍﺙ
ﺍﳌﻌﺮﻛﺔ،ﻭﻓﻴﻤﺎ ﻭﺭﺍﺀ ﻣﺪﺍﻭﻟﺔ ﺍﻷﻳﺎﻡ ﺑﲔ ﺍﻟﻨﺎﺱ،ﻭﻓﻴﻤﺎ ﺑﻌﺪ ﲤﻴﻴﺰ ﺍﻟﺼﻔﻮﻑ،ﻭﻋﻠﻢ ﺍﷲ
ﺨ ﹶﺬ ِﻣﻨ ﹸﻜ ﻢ ﺷﻬﺪﺍ َﺀ« ..
ﻟﻠﻤﺆﻣﻨﲔ »:ﻭﻳﺘ ِ
ﻭﻫﻮ ﺗﻌﺒﲑ ﻋﺠﻴﺐ ﻋﻦ ﻣﻌﲎ ﻋﻤﻴﻖ -ﺇﻥ ﺍﻟﺸﻬﺪﺍﺀ ﳌﺨﺘﺎﺭﻭﻥ.ﳜﺘﺎﺭﻫﻢ ﺍﷲ ﻣﻦ ﺑﲔ
ﺍﺎﻫﺪﻳﻦ،ﻭﻳﺘﺨﺬﻫﻢ ﻟﻨﻔﺴﻪ -ﺳﺒﺤﺎﻧﻪ -ﻓﻤﺎ ﻫﻲ ﺭﺯﻳﺔ ﺇﺫﻥ ﻭﻻ ﺧﺴﺎﺭﺓ ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﰲ
ﺳﺒﻴﻞ ﺍﷲ ﻣﻦ ﻳﺴﺘﺸﻬﺪ.ﺇﳕﺎ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻭﺍﻧﺘﻘﺎﺀ،ﻭﺗﻜﺮﱘ ﻭﺍﺧﺘﺼﺎﺹ ..ﺇﻥ ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ
ﺍﺧﺘﺼﻬﻢ ﺍﷲ ﻭﺭﺯﻗﻬﻢ ﺍﻟﺸﻬﺎﺩﺓ،ﻟﻴﺴﺘﺨﻠﺼﻬﻢ ﻟﻨﻔﺴﻪ -ﺳﺒﺤﺎﻧﻪ -ﻭﳜﺼﻬﻢ ﺑﻘﺮﺑﻪ.
ﰒ ﻫﻢ ﺷﻬﺪﺍﺀ ﻳﺘﺨﺬﻫﻢ ﺍﷲ،ﻭﻳﺴﺘﺸﻬﺪﻫﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻖ ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﻪ ﻟﻠﻨﺎﺱ.ﻳﺴﺘﺸﻬﺪﻫﻢ
ﻓﻴﺆﺩﻭﻥ ﺍﻟﺸﻬﺎﺩﺓ.ﻳﺆﺩﻭﺎ ﺃﺩﺍﺀ ﻻ ﺷﺒﻬﺔ ﻓﻴﻪ،ﻭﻻ ﻣﻄﻌﻦ ﻋﻠﻴﻪ،ﻭﻻ ﺟﺪﺍﻝ ﺣﻮﻟﻪ.ﻳﺆﺩﻭﺎ
ﲜﻬﺎﺩﻫﻢ ﺣﱴ ﺍﳌﻮﺕ ﰲ ﺳﺒﻴﻞ ﺇﺣﻘﺎﻕ ﻫﺬﺍ ﺍﳊﻖ،ﻭﺗﻘﺮﻳﺮﻩ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ.ﻳﻄﻠﺐ ﺍﷲ -
ﺳﺒﺤﺎﻧﻪ -ﻣﻨﻬﻢ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ،ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺟﺎﺀﻫﻢ ﻣﻦ ﻋﻨﺪﻩ ﺍﳊﻖ،ﻭﻋﻠﻰ ﺃﻢ ﺁﻣﻨﻮﺍ
ﺑﻪ،ﻭﲡﺮﺩﻭﺍ ﻟﻪ،ﻭﺃﻋﺰﻭﻩ ﺣﱴ ﺃﺭﺧﺼﻮﺍ ﻛﻞ ﺷﻲﺀ ﺩﻭﻧﻪ ﻭﻋﻠﻰ ﺃﻥ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻻ ﺗﺼﻠﺢ ﻭﻻ
ﺗﺴﺘﻘﻴﻢ ﺇﻻ ﺬﺍ ﺍﳊﻖ ﻭﻋﻠﻰ ﺃﻢ ﻫﻢ ﺍﺳﺘﻴﻘﻨﻮﺍ ﻫﺬﺍ،ﻓﻠﻢ ﻳﺄﻟﻮﺍ ﺟﻬﺪﺍ ﰲ ﻛﻔﺎﺡ ﺍﻟﺒﺎﻃﻞ ﻭﻃﺮﺩﻩ
ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ،ﻭﺇﻗﺮﺍﺭ ﻫﺬﺍ ﺍﳊﻖ ﰲ ﻋﺎﳌﻬﻢ ﻭﲢﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺣﻜﻢ ﺍﻟﻨﺎﺱ
..ﻳﺴﺘﺸﻬﺪﻫﻢ ﺍﷲ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻪ ﻓﻴﺸﻬﺪﻭﻥ.ﻭﺗﻜﻮﻥ ﺷﻬﺎﺩﻢ ﻫﻲ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺣﱴ
ﺍﳌﻮﺕ.ﻭﻫﻲ ﺷﻬﺎﺩﺓ ﻻ ﺗﻘﺒﻞ ﺍﳉﺪﺍﻝ ﻭﺍﶈﺎﻝ! ﻭﻛﻞ ﻣﻦ ﻳﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ:ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ
ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ.ﻻ ﻳﻘﺎﻝ ﻟﻪ ﺇﻧﻪ ﺷﻬﺪ،ﺇﻻ ﺃﻥ ﻳﺆﺩﻱ ﻣﺪﻟﻮﻝ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ
ﻭﻣﻘﺘﻀﺎﻫﺎ.ﻭﻣﺪﻟﻮﳍﺎ ﻫﻮ ﺃﻻ ﻳﺘﺨﺬ ﺇﻻ ﺍﷲ ﺇﻟﻴﻬﺎ.ﻭﻣﻦ ﰒ ﻻ ﻳﺘﻠﻘﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﻣﻦ
ﺍﷲ.ﻓﺄﺧﺺ ﺧﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻌﺒﺎﺩ ﻭﺃﺧﺺ ﺧﺼﺎﺋﺺ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﻠﻘﻲ ﻣﻦ ﺍﷲ
..ﻭﻣﺪﻟﻮﳍﺎ ﻛﺬﻟﻚ ﺃﻻ ﻳﺘﻠﻘﻰ ﻣﻦ ﺍﷲ ﺇﻻ ﻋﻦ ﳏﻤﺪ ﲟﺎ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ.ﻭﻻ ﻳﻌﺘﻤﺪ ﻣﺼﺪﺭﺍ
ﺁﺧﺮ ﻟﻠﺘﻠﻘﻲ ﺇﻻ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ..
ﻭﻣﻘﺘﻀﻰ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻥ ﳚﺎﻫﺪ ﺇﺫﻥ ﻟﺘﺼﺒﺢ ﺍﻷﻟﻮﻫﻴﺔ ﷲ ﻭﺣﺪﻩ ﰲ ﺍﻷﺭﺽ،ﻛﻤﺎ ﺑﻠﻐﻬﺎ
ﳏﻤﺪ - -ﻓﻴﺼﺒﺢ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ﻟﻠﻨﺎﺱ،ﻭﺍﻟﺬﻱ ﺑﻠﻐﻪ ﻋﻨﻪ ﳏﻤﺪ - -ﻫﻮ
ﺍﳌﻨﻬﺞ ﺍﻟﺴﺎﺋﺪ ﻭﺍﻟﻐﺎﻟﺐ ﻭﺍﳌﻄﺎﻉ،ﻭﻫﻮ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳﺼﺮﻑ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻛﻠﻬﺎ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ.
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ﻓﺈﺫﺍ ﺍﻗﺘﻀﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻥ ﳝﻮﺕ ﰲ ﺳﺒﻴﻠﻪ،ﻓﻬﻮ ﺇﺫﻥ ﺷﻬﻴﺪ.ﺃﻱ ﺷﺎﻫﺪ ﻃﻠﺐ ﺍﷲ ﺇﻟﻴﻪ ﺃﺩﺍﺀ
ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻓﺄﺩﺍﻫﺎ.ﻭﺍﲣﺬﻩ ﺍﷲ ﺷﻬﻴﺪﺍ.ﻭﺭﺯﻗﻪ ﻫﺬﺍ ﺍﳌﻘﺎﻡ.ﻫﺬﺍ ﻓﻘﻪ ﺫﻟﻚ ﺍﻟﺘﻌﺒﲑ
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ﺨ ﹶﺬ ِﻣﻨ ﹸﻜ ﻢ ﺷﻬﺪﺍ َﺀ .«..
ﺍﻟﻌﺠﻴﺐ »:ﻭﻳﺘ ِ
ﻭﻳﺼﻐﻲ ﺟﻨﺪ ﺍﷲ ﳍﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺜﲑ ﻓﻴﻬﻢ ﻋﺰﺓ ﺍﻹﳝﺎﻥ،ﻓﻴﻨﺴﻮﻥ ﻣﺎ ﺃﺻﺎﻢ ﻣﻦ ﻗﺘﻞ
ﻭﺟﺮﺍﺡ،ﻭﻳﺪﻋﻮﻫﻢ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺪﻣﺎﺀ ﺗﺴﻴﻞ ﻣﻦ ﺃﺟﺴﺎﺩﻫﻢ،ﳌﻼﺣﻘﺔ ﺍﳌﺸﺮﻛﲔ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ
ﻣﻌﺮﻛﺔ ﺃﺣﺪ،ﻓﻴﺴﺘﺠﻴﺒﻮﻥ ﻟﻪ ﻭﳜﺮﺟﻮﻥ ﰲ ﺃﺛﺮ ﺍﻟﻌﺪﻭ ﺣﱴ ﺑﻠﻐﻮﺍ ﲪﺮﺍﺀ ﺍﻷﺳﺪ،ﻟﲑﻯ ﺍﻟﻨﺎﺱ ﺃﻥ
ﺑﻪ ﻭﺑﺄﺻﺤﺎﺑﻪ ﻗﻮﺓ،ﻭﻳﻮﺣﻲ ﺷﻴﺎﻃﲔ ﺍﳉﻦ ﺇﱃ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ،ﺃﻥ ﻳﺒﺜﻮﺍ ﺇﺷﺎﻋﺎﺕ ﻛﺎﺫﺑﺔ
ﰲ ﺻﻔﻮﻑ ﺍﳌﺆﻣﻨﲔ ﻟﺘﺨﻮﻳﻔﻬﻢ ﻣﻦ ﺃﻋﺎﺩ ﺍﷲ،ﻓﻴﺄﺗﻴﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﳍﻢ:ﺇﻥ ﺍﳌﺸﺮﻛﲔ ﻗﺪ ﲨﻌﻮﺍ
ﻟﻜﻢ ﲨﻮﻋﹰﺎ ﻻ ﻃﺎﻗﺔ ﻟﻜﻢ ﺎ،ﻓﻴﺜﺒﺘﻬﻢ ﺍﷲ ﻭﻳﺰﺩﺍﺩﻭﻥ ﺇﳝﺎﻧﹰﺎ ﻋﻠﻰ ﺇﳝﺎﻢ،ﻓﻼ ﳜﺎﻓﻮﻥ ﺇﻻ ﺍﷲ،ﺑﻞ
ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻴﻪ ﻭﻳﺘﻮﻛﻠﻮﻥ ﻋﻠﻴﻪ ﻭﺣﺪﻩ}:ﺍﱠﻟﺬِﻳ ﻦ ﺍ ﺳﺘﺠﺎﺑﻮﺍ ِﻟﱠﻠ ِﻪ ﻭﺍﻟ ﺮﺳﻮ ِﻝ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃﺻﺎﺑ ﻬ ﻢ
ﺱ ﹶﻗ ﺪ ﺱ ِﺇ ﱠﻥ ﺍﻟﻨﺎ
ﺴﻨﻮﺍ ِﻣﻨ ﻬ ﻢ ﻭﺍﺗ ﹶﻘﻮﺍ ﹶﺃ ﺟ ﺮ ﻋﻈِﻴ ﻢ ) (١٧٢ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﺍﻟﻨﺎ
ﺡ ِﻟﱠﻠﺬِﻳ ﻦ ﹶﺃ ﺣ
ﺍﹾﻟ ﹶﻘ ﺮ
ﺴﺒﻨﺎ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﺍﹾﻟ ﻮﻛِﻴ ﹸﻞ ) (١٧٣ﻓﹶﺎﻧ ﹶﻘﹶﻠﺒﻮﺍ
ﺸ ﻮ ﻫ ﻢ ﹶﻓﺰﺍ ﺩ ﻫ ﻢ ِﺇﳝﺎﻧﺎ ﻭﻗﹶﺎﻟﹸﻮﺍ ﺣ ﺟ ﻤﻌﻮﺍ ﹶﻟ ﹸﻜ ﻢ ﻓﹶﺎ ﺧ
ﻀ ٍﻞ ﻋﻈِﻴ ٍﻢ )(١٧٤ ﺿﻮﺍ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻭﺍﻟﱠﻠ ﻪ ﺫﹸﻭ ﹶﻓ ﺴ ﻬ ﻢ ﺳﻮ ٌﺀ ﻭﺍﺗﺒﻌﻮﺍ ِﺭ ﺴ ﻀ ٍﻞ ﹶﻟ ﻢ ﻳ ﻤ ِﺑِﻨ ﻌ ﻤ ٍﺔ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻭﹶﻓ
ﲔ )] {(١٧٥ﺁﻝ ﻑ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﻩ ﹶﻓﻠﹶﺎ ﺗﺨﺎﻓﹸﻮ ﻫ ﻢ ﻭﺧﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ
ﺨ ﻮ ﺸﻴﻄﹶﺎ ﹸﻥ ﻳ ِﺇﻧﻤﺎ ﹶﺫِﻟ ﹸﻜ ﻢ ﺍﻟ
ﻋﻤﺮﺍﻥ.[،:
ﺖ ﻋﻠﹶﻰ ﺠ ﻬ ﹰﺔ ﺇﻟﹶﻰ ﻣ ﱠﻜ ﹶﺔ،ﻧ ِﺪ ﻣ ﺶ ِﻣ ﻦ ﻣ ﻴﺪﺍ ِﻥ ﺍ ﹶﳌ ﻌ ﺮ ﹶﻛ ِﺔ ﻳ ﻮ ﻡ ﺃ ﺣ ٍﺪ ﻣﺘ ِ ﺖ ﹸﻗ ﺮﻳ
ﺼ ﺮﹶﻓ ﺑ ﻌ ﺪ ﺃ ِﻥ ﺍﻧ
ﲔ،ﻭﺍﻟ ﹶﻘﻀﺎ ِﺀ ﻋﹶﻠﻴ ِﻬ ﻢ ،ﹶﻓ ﹶﻔ ﱠﻜﺮﻭﺍ ﻓِﻲ ﺍﻟ ﻌ ﻮ ﺩ ِﺓ ﺇﱃ ﺍ ﹶﳌﺪِﻳﻨ ِﺔ. ﺴِﻠ ِﻤ
ﻑ ﹶﻗﺒ ﹶﻞ ﺍ ﺳِﺘﹾﺌﺼﺎ ِﻝ ﺷﺄﹶﻓ ِﺔ ﺍ ﹸﳌ
ﺼﺮﺍ ِ
ﺍﻻﻧ ِ
ﲔ ِﻟﻴﹾﺜِﻨﻴ ﻬ ﻢ ﻋ ِﻦ ﺍﻟﺘ ﹾﻔ ِﻜ ِﲑ
ﺸ ِﺮ ِﻛ
ﺝ ﻭﺭﺍ َﺀ ﺍ ﹸﳌ
ﺨﺮﻭ ِ ﲔ ِﻟ ﹾﻠ
ﺴِﻠ ِﻤ ﺏ ﺍ ﹸﳌ
ﻚ ،ﹶﻓﻨ ﺪ ﷲ ِﺑ ﹶﺬِﻟ ﻭ ﻋِﻠ ﻢ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺝ ﻣ ﻌ ﻪ ﻋﻠﹶﻰ
ﳋﺮﻭ ِ ﺱ ﺇﻟﹶﻰ ﺍ ﹸ ﻉ ﺍﻟﻨﺎ ﺝ ﻣ ﻌ ﻪ ﺇ ﱠﻻ ﻣ ﻦ ﺷ ِﻬ ﺪ ﺃﺣﺪﹰﺍ ،ﹶﻓﺘﺴﺎ ﺭ ﺨ ﺮ ﻓِﻲ ﺍﻟ ﻌ ﻮ ﺩ ِﺓ،ﻭﺃ ﻣ ﺮ ﺑِﺄ ﱠﻻ ﻳ
ﲔ ِﻟ ﹾﻠ ﺮﺳﻮ ِﻝ ﻭﺍﺗﻘﹶﻰ ﺴﺘﺠِﻴِﺒ ﺴ ﻦ ِﻣ ﻦ ﻫﺆﻻ ِﺀ ﺍ ﹸﳌ ﷲ ﻣ ﻦ ﺃ ﺣ ﺡ .ﻭ ﹶﻗ ﺪ ﻭ ﻋ ﺪ ﺍ ُ ﻣﺎ ﻫ ﻢ ﻋﻠﹶﻴ ِﻪ ِﻣ ﻦ ِﺟﺮﺍ ٍ
ﺸﺘ ِﺮﻛﹸﻮﺍ ﻓِﻲ ﺠ ﻤ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺃ ﻫ ﹶﻞ ﺍ ﹶﳌﺪِﻳﻨ ِﺔ ِﻣ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ﺶ ﺃ ﹾﻥ ﻳ ﺖ ﹸﻗﺮﻳ ﺃﺟﺮﹰﺍ ﻋﻈِﻴﻤﹰﺎ .ﻭﺧﺎﹶﻓ
ﻕ
ﻒ ﻋ ِﻦ ﺍﻟﱢﻠﺤﺎ ِ ﺾ ﻧﺎِﻗﻠِﻲ ﺍﻷ ﺧﺒﺎ ِﺭ ِﻟﻴ ﻬ ﻮﻟﹸﻮﺍ ﻋﻠﹶﻴ ِﻪِ،ﻟﻴ ﹸﻜ
ﺝ ﻭ ﺭﺍ َﺀ ﻫ ﻢ،ﹶﻓﹶﺄ ﺭ ﺳﻠﹸﻮﺍ ﺇﻟﹶﻴ ِﻪ ﺑ ﻌ
ﺨ ﺮ
ﺍ ﹶﳌ ﻌ ﺮ ﹶﻛ ِﺔ ،ﻭﻳ
ﺸﺪﻭﺍ ﹶﻟ ﹸﻜ ﻢ ،ﻭ ﺟ ﻤﻌﻮﺍ
ﺱ( ﹶﻗ ﺪ ﺣ
ﺶ )ﺍﻟﻨﺎ
ﺸ ِﺮﻛِﻲ ﹸﻗ ﺮﻳ ٍ
ﲔ:ﺇ ﱠﻥ ﻣ
ﺴِﻠ ِﻤ
ِﺑ ِﻬ ﻢ ،ﻭﻗﹶﺎ ﹶﻝ ﻧﺎِﻗﻠﹸﻮﺍ ﺍ َﻷ ﺧﺒﺎﺭ ِﻟ ﹾﻠ ﻤ
- ٣٤٤ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٧٨٢:
٢٠١
ﲔ -ﺍﻟﺬِﻳ ﻦ ﺍ ﺳﺘﺠﺎﺑﻮﺍ
ﺸ ﻮ ﻫ ﻢ ،ﹶﻓﹶﻠ ﻢ ﻳ ِﺰ ﺩ ﻫﺬﹶﺍ ﺍﻟ ﹶﻘ ﻮ ﹸﻝ ﻫﺆﻻ ِﺀ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﹸﻗﻮﺍ ﻫ ﻢ،ﻓﹶﺎ ﺣ ﹶﺬﺭﻭ ﻫ ﻢ،ﻭﺍ ﺧ
ﲔ ﻓِﻲﲔ ﺩ ﻋ ﻮﺗ ﻪ،ﺭﺍ ِﻏِﺒ
ﷲ ﻣﹶﻠﺒ ﺡ ﻭ ﺧ ﺮﺟﻮﺍ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ ِﻟ ﹾﻠ ﺮﺳﻮ ِﻝ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃﺻﺎﺑ ﻬ ﻢ ﺍﻟ ﹶﻘ ﺮ
ﺼ ِﺮ ِﻩ ﻭﺃ ﺟ ِﺮ ِﻩ ،ﻭ ﺭﺩﻭﺍ ﻋﻠﹶﻰﺼ ِﺮ ِﻩ -ﺇ ﱠﻻ ِﺇﳝﺎﻧﹰﺎ ِﺑ ﺮِﺑ ِﻬ ﻢ ،ﻭِﺛ ﹶﻘ ﹰﺔ ِﺑ ﻮ ﻋ ِﺪ ِﻩ ﻭﻧ ﺿﻮﺍ ِﻥ ﺭﺑ ِﻬ ﻢ ﻭﻧ ﻧﻴ ِﻞ ِﺭ
ﷲ
ﷲ ﹶﻛﻔﹶﺎ ﻫ ﻢ ﺍ ُﺴﺒ ﻬ ﻢ .ﹶﻓﹶﻠﻤﺎ ﺗ ﻮ ﱠﻛﻠﹸﻮﺍ ﻋﻠﹶﻰ ﺍ ِ ﷲ ،ﻭ ﻫ ﻮ ﺣ ﲔِ:ﺇﻧ ﻬ ﻢ ﻳﺘ ﻮ ﱠﻛﻠﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺍ ِﻣﺨﺎ ِﻃِﺒِﻴ ِﻬ ﻢ ﻗﹶﺎِﺋِﻠ
ﺴ ﻬ ﻢ
ﺴ ﷲ ﹶﻟ ﻢ ﻳ ﻤ
ﺱ )ﺍﻟﻜﹶﺎِﻓﺮِﻳ ﻦ( ،ﹶﻓ ﺮ ﺟﻌﻮﺍ ِﺑِﻨ ﻌ ﻤ ٍﺔ ِﻣ ﻦ ﺍ ِﺱ ﺍﻟﻨﺎ ِ ﻣﺎ ﹶﺃ ﻫ ﻤ ﻬ ﻢ ﻭﹶﺃ ﹶﻏ ﻤ ﻬ ﻢ ،ﻭ ﺭ ﺩ ﻋﻨ ﻬ ﻢ ﺑﺄ
ﻀﻞِ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﹶﻗ ﺪ ﻭﺍ ﻋ ﺪ ﷲ ﻭﺍ ِﺳ ﻊ ﺍﻟ ﹶﻔ ﻀِﻠ ِﻪ،ﻭﺍ ُ
ﷲ ،ﻭ ﻋﻈِﻴ ِﻢ ﹶﻓ ﺿﻮﺍ ِﻥ ﺍ ِ ﺳ ﻮ ٌﺀ ،ﻭﹶﻗ ﺪ ﻓﹶﺎﺯﻭﺍ ِﺑ ِﺮ
ﲔ ﺇﻟﹶﻰ ﺑ ﺪ ٍﺭ ﻓِﻲ ﺍ ﹶﳌ ﻮ ِﻋ ِﺪ ﺴِﻠ ِﻤ ﷲ ﺑِﺎﹾﻟ ﻤ ﺝ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺨ ﺮ ﷲ ﺑﺪﺭﹰﺍ ِﻣ ﻦ ﺍﻟﻌﺎ ِﻡ ﺍﻟﻘﹶﺎِﺑ ِﻞ،ﹶﻓ َﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺕ ِﺑ ِﻬ ﻢ ﻓِﻲ ﺍ ﹶﳌ ﻮ ِﺳ ِﻢ،ﹸﺛ ﻢ ﺑﺎ ﻋﻬﺎ ﷲ ِﻋﻴﺮﹰﺍ ﻣ ﺮ ﺶ،ﻓﹶﺎ ﺷﺘﺮﻯ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺖ ﹸﻗ ﺮﻳ ﺨﱠﻠ ﹶﻔ ﺤ ﺪ ِﺩ ،ﻭﺗ ﺍ ﹸﳌ
ﺴ ﻬ ﻢ ﺳﻮ ٌﺀ ،ﻭﻧﺎﻟﹸﻮﺍﺴ ﺻﺤﺎِﺑ ِﻪ،ﻓﹶﺎﻧ ﹶﻘﹶﻠﺒﻮﺍ ِﻣ ﻦ ﹶﻏ ﺰ ﻭ ِﺓ ﺑ ﺪ ٍﺭ ﺍﻟﺜﱠﺎِﻧﻴ ِﺔ ﹶﻟ ﻢ ﻳ ﻤ ﻉ ﺍﻟ ﺮﺑ ﺢ ﻋﻠﹶﻰ ﹶﺃ
ﹶﻓ ﺮِﺑ ﺢ ،ﻭ ﻭ ﺯ
ﷲ ﺗﻌﺎﻟﹶﻰ ﻀ ِﻞ ﻋﻠﹶﻰ ِﻋﺒﺎ ِﺩ ِﻩ.ﻳﺒﻴ ﻦ ﺍ ُ ﷲ ﻋﻈِﻴ ﻢ ﺍﻟ ﹶﻔ ﻀِﻠ ِﻪ ﻓِﻲ ﺍﻟ ﺮﺑ ِﺢ.ﻭﺍ ُ ﺼﻠﹸﻮﺍ ﻋﻠﹶﻰ ﹶﻓ ﷲ ،ﻭ ﺣ ﺿﻮﺍ ﹶﻥ ﺍ ِ ِﺭ
ﺱ
ﲔ ،ﻭﻳﻮ ِﻫ ﻤ ﹸﻜ ﻢ ﹶﺃﻧ ﻬ ﻢ ﹶﺫﻭﻭ ﺑ ﹾﺄ ٍ ﺸ ِﺮ ِﻛ ﺨ ﻮﹸﻓ ﹸﻜ ﻢ ِﻣ ﻦ ﹶﺃ ﻭِﻟﻴﺎِﺋ ِﻪ ﺍ ﹸﳌ
ﺸﻴﻄﹶﺎ ﹶﻥ ﻫﻮ ﺍﻟﺬِﻱ ﻳ ﲔ،ﺃ ﱠﻥ ﺍﻟ ِﻟ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﻼ ﺗﺨﺎﻓﹸﻮﺍ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﺸ ﻮ ﻫ ﻢ،ﹶﻓ ﹶ
ﺱ ﹶﻗ ﺪ ﺟ ﻤﻌﻮﺍ ﹶﻟ ﹸﻜ ﻢ ﻓﹶﺎ ﺧ ﻭﹸﻗ ﻮ ٍﺓ ،ﻭ ﻫ ﻮ ﺍﻟﺬِﻱ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹸﻜ ﻢ ﺇ ﱠﻥ ﺍﻟﻨﺎ
ﲔ ﺣ ﹼﻘﹰﺎ،ﹶﻓِﺈﻧ ﻪ ﻛﹶﺎﻓِﻴ ﹸﻜ ﻢ ﺠﺆﻭﺍ ِﺇﻟﹶﻴ ِﻪ ﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ ﷲ،ﻭﺍﹾﻟ
ﺸﻴﻄﹶﺎ ِﻥ ،ﻭﺗ ﻮ ﱠﻛﻠﹸﻮﺍ ﻋﻠﹶﻰ ﺍ ِ ﺍﻟ
ﻀ ﺮﳋ ﹾﺬ ﹶﻻ ِﻥ ،ﻭ ﻋﻠﹶﻰ ﺍﻟ ﺼ ِﺮ ﻭ ﻋﻠﹶﻰ ﺍ ﹸ ﺻ ﺮ ﹸﻛ ﻢ ﻋﹶﻠﻴ ِﻬ ﻢ .ﻭﺧﺎﻓﹸﻮ ﻩ ﻫﻮ ﹶﻓ ﻬ ﻮ ﺍﻟﻘﹶﺎ ِﺩ ﺭ ﻋﻠﹶﻰ ﺍﻟﻨ
ِﺇﻳﺎ ﻫ ﻢ ،ﻭﻧﺎ ِ
٣٤٥
ﻭﺍﻟﻨ ﹾﻔ ِﻊ.
ﺡ{ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ}،ﺍﱠﻟﺬِﻳ ﻦ ﺍ ﺳﺘﺠﺎﺑﻮﺍ ِﻟﱠﻠ ِﻪ ﻭﺍﻟ ﺮﺳﻮ ِﻝ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃﺻﺎﺑ ﻬ ﻢ ﺍﻟ ﹶﻘ ﺮ ﺸ ﹶﺔ ﺭ ِ ﻋ ﻦ ﻋﺎِﺋ
ﺖ ِﻟ ﻌ ﺮ ﻭ ﹶﺓ:ﻳﺎ ﺍﺑ ﻦ ﹸﺃ ﺧﺘِﻲ،ﻛﹶﺎ ﹶﻥ ﺴﻨﻮﺍ ِﻣﻨ ﻬ ﻢ ﻭﺍﺗ ﹶﻘﻮﺍ ﹶﺃ ﺟ ﺮ ﻋﻈِﻴ ﻢ،ﻗﹶﺎﹶﻟ
]ﺁﻝ ﻋﻤﺮﺍﻥِ [١٧٢:ﻟﱠﻠﺬِﻳ ﻦ ﹶﺃ ﺣ
ﻑ ﻋﻨ ﻪ ﺼ ﺮ ﺏ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ،ﻭﺍﻧ
ﺏ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻣﺎ ﹶﺃﺻﺎ ﹶﺃﺑﻮﺍ ﻙ ِﻣﻨ ﻬ ﻢ:ﺍﻟ ﺰﺑﻴ ﺮ ،ﻭﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ،ﹶﻟﻤﺎ ﹶﺃﺻﺎ
ﺏ ِﻣﻨ ﻬ ﻢ ﺳﺒﻌﻮ ﹶﻥ
ﺐ ﻓِﻲ ِﺇﹾﺛ ِﺮ ِﻫ ﻢ« ﻓﹶﺎﻧﺘ ﺪ
ﻑ ﹶﺃ ﹾﻥ ﻳ ﺮ ِﺟﻌﻮﺍ،ﻗﹶﺎ ﹶﻝ »:ﻣ ﻦ ﻳ ﹾﺬ ﻫ ﺸ ِﺮﻛﹸﻮ ﹶﻥ،ﺧﺎ ﺍ ﹸﳌ
٣٤٦
ﺭ ﺟﻠﹰﺎ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻬ ﻢ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ،ﻭﺍﻟ ﺰﺑﻴ ﺮ"
- ٣٤٥ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٤٦٥:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
- ٣٤٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٤٠٧٧)(١٠٢ /٥
] ﺵ )ﺍﺳﺘﺠﺎﺑﻮﺍ( ﺃﻃﺎﻋﻮﺍ ﺍﻷﻣﺮ ﻭﺃﺟﺎﺑﻮﺍ ﺍﻟﻨﺪﺍﺀ) .ﺍﻟﻘﺮﺡ( ﺍﳉﺮﺍﺡ / .ﺁﻝ ﻋﻤﺮﺍﻥ ) ./ ١٧٢ﺇﺛﺮﻫﻢ( ﺧﻠﻔﻬﻢ ﻭﻋﻘﺒﻬﻢ.
)ﻓﺎﻧﺘﺪﺏ( ﻣﻦ ﻗﻮﳍﻢ ﻧﺪﺑﻪ ﻷﻣﺮ ﻓﺎﻧﺘﺪﺏ ﺃﻱ ﺩﻋﺎﻩ ﻓﺄﺟﺎﺏ[
٢٠٢
ﺖ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻣﻬﻤﺎ ﺃﺻﺎﻢ ﻣﻦ
ﻭﺑﻌﺪ:ﻓﻘﺪ ﺭﺃﻳ
ﺍﻟﺒﻼﺀ،ﻭﻣﻬﻤﺎ ﺑﺪﺍ ﺃﻥ ﻋﺪﻭﻫﻢ ﺍﻧﺘﺼﺮ ﻋﻠﻴﻬﻢ،ﺣﱴ ﻟﻮ ﺃﺻﺎﺏ ﻧﺒﻴﻬﻢ ﺑﺎﳉﺮﻭﺡ ﻭﻗﺘﻞ ﻋﻤﻪ ﲪﺰﺓ
ﻭﻏﲑﻩ ﻣﻦ ﺻﻨﺎﺩﻳﺪ ﺍﻟﺼﺤﺎﺑﺔ،ﻓﺈﻢ ﻫﻢ ﺍﻷﻋﻠﻮﻥ ﻻ ﻳﻀﻌﻔﻮﻥ ﻭﻻ ﻳﺴﺘﻜﻴﻨﻮﻥ،ﺑﻞ ﻳﻈﻬﺮﻭﻥ
ﻟﻌﺪﻭﻫﻢ ﺍﻟﻘﻮﺓ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﲟﻄﺎﺭﺩﺗﻪ ﻭﺇﻇﻬﺎﺭﻩ ﲟﻈﻬﺮ ﺍﳌﻬﺰﻭﻡ ﰲ ﺍﻟﻨﻬﺎﻳﺔ،ﻓﺄﻳﻦ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱃ
ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﺳﻄﺮﻫﺎ ﺍﻟﺮﺳﻮﻝ ﻭﺃﺻﺤﺎﺑﻪ،ﻭﻓﻴﻬﻢ ﺃﺳﻮﺓ
ﺣﺴﻨﺔ؟ ﺇﻥ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ﻟﲑﻭﻉ ﻏﺎﻟﺐ ﻗﺎ ﺩﺗِﻬﻢ ﺷﻌﻮﺑﻬﻢ،ﻭﻳﺪﺧﻠﻮﻥ ﻋﻠﻴﻬﻢ
ﺍﻟﺮﻋﺐ ﻣﻦ ﻗﻮﺓ ﺃﻋﺪﺍﺀ ﺍﷲ،ﻭﻳﺪﻋﻮﻢ ﺇﱃ ﺍﻻﺳﺘﺴﻼﻡ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻭﻳﺮﻛﻊ ﻏﺎﻟﺐ ﺃﻭﻟﺌﻚ ﺍﻟﻘﺎﺩﺓ
ﻷﻭﻟﺌﻚ ﺍﻷﻋﺪﺍﺀ ﻭﻳﺬﻟﻮﻥ ﳍﻢ،ﻧﺎﺳﲔ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﳊﻤﻴﺪﺓ،ﰲ ﺍﻷﺟﺪﺍﺩ
ﺍﻷﻭﺍﺋﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﻌﻴﺸﻮﻥ ﻋﻠﻰ ﻓﺘﺎﺕ ﻣﻮﺍﺋﺪ ﺟﻬﺎﺩﻫﻢ ﻭﺗﻀﺤﻴﺎﻢ ﻓﻼ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ
ﺇﱃ ﺑﺎﷲ.
ﺍﻹﻗﺎﻣﺔ ﰲ ﺃﺭﺽ ﺍﳌﻌﺮﻛﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻌﺪ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ:
ﻗﺪ ﻳﻨﺘﺼﺮ ﰲ ﺃﻭﻝ ﺍﳌﻌﺮﻛﺔ ﺃﺣﺪ ﺍﳋﺼﻤﲔ،ﻭﻗﺪ ﻳﺴﺘﻤﺮ ﻟﻪ ﺍﻟﻨﺼﺮ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ،ﻭﻗﺪ ﻻ ﻳﺴﺘﻤﺮ
ﺑﻞ ﻗﺪ ﻳﺪﺍﻝ ﻋﻠﻴﻪ ﺧﺼﻤﻪ،ﻭﻟﻴﺲ ﺍﻟﻨﺼﺮ ﻫﻮ ﺃﻥ ﻳﺼﺎﺏ ﺍﻟﻌﺪﻭ ﺑﺎﻟﻘﺘﻞ ﻭﺍﳉﺮﻭﺡ ﻭﺃﺧﺬ
ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﻐﻨﺎﺋﻢ ﻓﻘﻂ،ﺑﻞ ﺫﻟﻚ ﻭﻣﻌﻪ ﺷﻌﻮﺭ ﺍﻟﻌﺪﻭ ﺑﺎﳍﺰﳝﺔ ﺍﻟﺴﺎﺣﻘﺔ ﺍﻟﱵ ﻳﻴﺄﺱ ﻣﻌﻬﺎ ﻣﻦ
ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﶈﺎﺭﺑﺔ،ﻭﺷﻌﻮﺭ ﺍﻟﻐﺎﻟﺐ ﺑﺄﻧﻪ ﺍﻷﻋﻠﻰ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻣﺴﻴﻄﺮﹰﺍ ﻭﺑﻴﺪﻩ ﺯﻣﺎﻡ ﺃﻣﺮ
ﺍﳌﻌﺮﻛﺔ ﺍﻟﺴﺎﺑﻘﺔ،ﻭﻳﺄﻣﻞ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﻨﺼﺮ ﻛﺬﻟﻚ ﰲ ﻣﻌﺮﻛﺔ ﻻﺣﻘﺔ.
ﻭﻣﻦ ﻋﻼﻣﺔ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳍﺰﳝﺔ ﺍﻟﺴﺎﺣﻘﺔ ﺃﻥ ﻳﻮﱄ ﺍﻟﻌﺪﻭ ﻫﺎﺭﺑﹰﺎ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﺧﻠﻔﻪ،ﺑﻞ ﻻ ﻳﻬﻤﻪ
ﺇﻻ ﺃﻥ ﻳﻨﺠﻮ ﺑﻨﻔﺴﻪ،ﻭﻫﺬﺍ ﻣﺎ ﺣﺼﻞ ﰲ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺸﺮﻛﲔ ﻓﺈﻢ ﻭﻟﻮﺍ ﻓﺎﺭﻳﻦ
ﻣﺪﺑﺮﻳﻦ ﻻ ﻳﻠﻮﻭﻥ ﻋﻠﻰ ﺷﻲﺀ.
ﻻ ﺑﻞ ﺇﻥ ﺍﳌﺸﺮﻛﲔ ﰲ ﺃﺣﺪ،ﻭﻛﺎﻧﺖ ﺍﻟﻐﻠﺒﺔ ﰲ ﻇﺎﻫﺮﻫﺎ ﳍﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ،ﻭﻟﻜﻨﻬﻢ ﱂ
ﳛﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟ ﻐﻠﹶﺐ ﻭﺫﻟﻚ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻨﺪﻣﺎ ﻭﻟﻮﺍ ﻣﺪﺑﺮﻳﻦ،ﻭﺍﻟﺮﺳﻮﻝ ﻭﺃﺻﺤﺎﺑﻪ
ﺍﻟﺬﻳﻦ ﺗﺴﻴﻞ ﺃﺟﺴﺎﺩﻫﻢ ﺩﻣﹰﺎ ﻣﻦ ﺟﺮﻭﺡ ﺍﳌﻌﺮﻛﺔ ﻳﺘﺎﺑﻌﻮﻢ،ﻓﻜﺎﻥ ﺫﻟﻚ ﺿﺮﺑﹰﺎ ﻣﻦ
ﻼ
ﺍﳍﺰﳝﺔ،ﲞﻼﻑ ﺍﳌﺴﻠﻤﲔ ﻓﺈﻢ -ﻭﺇﻥ ﺑﺪﺍ ﺃﻢ ﻫﺰﻣﻮﺍ ﰲ ﺍﳌﻌﺮﻛﺔ ﻓﻜﺎﻥ ﻣﻨﻬﻢ ﺳﺒﻌﻮﻥ ﻗﺘﻴ ﹰ
٢٠٣
ﻭﺟﺮﺡ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺣﱴ ﻧﺒﻴﻬﻢ -ﻣﻊ ﺫﻟﻚ ﺃﺧﺬﻭﺍ ﺯﻣﺎﻡ ﻣﺒﺎﺩﺭﺓ ﺍﻟﻨﺼﺮ ﲟﺘﺎﺑﻌﺔ
ﺍﳌﺸﺮﻛﲔ،ﻭﻫﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﻭﻓﺮ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻨﺪﻣﺎ ﻋﻠﻤﻮﺍ ﲞﺮﻭﺟﻬﻢ ﺇﱃ ﲪﺮﺍﺀ ﺍﻷﺳﺪ.
ﻭﻟﻜﻦ ﺍﻟﺮﺳﻮﻝ ﻭﺃﺻﺤﺎﺑﻪ،ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻧﺘﺼﺎﺭﻫﻢ ﰲ ﻏﺰﻭﺓ ﺑﺪﺭ،ﻓﺄﻗﺎﻡ ﺎ
ﺛﻼﺛﹰﺎ،ﻭﻛﺎﻧﺖ ﺗﻠﻚ ﻋﺎﺩﺗﻪ ﺇﺫﺍ ﻏﻠﺐ ﻋﺪﻭﻩ ﺃﻗﺎﻡ ﲟﻜﺎﻥ ﺍﳌﻌﺮﻛﺔ ﺛﻼﺛﹰﺎ.
ﺤ ﹶﺔ،ﹶﺃ ﱠﻥ ﻧِﺒ ﻲ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻣ ﺮ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ِﺑﹶﺄ ﺭﺑ ﻌ ٍﺔ ﻚ ،ﻋ ﻦ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ ﺲ ﺑ ﻦ ﻣﺎِﻟ ٍﻓ ﻌ ﻦ ﹶﻗﺘﺎ ﺩ ﹶﺓ،ﻗﹶﺎ ﹶﻝ :ﹶﺫ ﹶﻛ ﺮ ﹶﻟﻨﺎ ﹶﺃﻧ
ﺚ ،ﻭﻛﹶﺎ ﹶﻥ ﺨِﺒ ٍ ﺚ ﻣ ﻱ ِﻣ ﻦ ﹶﺃ ﹾﻃﻮﺍ ِﺀ ﺑ ﺪ ٍﺭ ﺧﺒِﻴ ٍ ﺶ،ﹶﻓ ﹸﻘ ِﺬﻓﹸﻮﺍ ﻓِﻲ ﹶﻃ ِﻮ ﺻﻨﺎﺩِﻳ ِﺪ ﹸﻗ ﺮﻳ ٍﺸﺮِﻳ ﻦ ﺭ ﺟﻠﹰﺎ ِﻣ ﻦ ﻭ ِﻋ
ﺸ ﺪﺚ ﹶﺃ ﻣ ﺮ ِﺑﺮﺍ ِﺣﹶﻠِﺘ ِﻪ ﹶﻓ ﺙ ﹶﻟﻴﺎ ٍﻝ،ﹶﻓﹶﻠﻤﺎ ﻛﹶﺎ ﹶﻥ ِﺑﺒﺪٍ ﺭ ﺍﻟﻴ ﻮ ﻡ ﺍﻟﺜﱠﺎِﻟ ﹶ
ﻼ ﹶﺻ ِﺔ ﹶﺛ ﹶ
ِﺇﺫﹶﺍ ﹶﻇ ﻬ ﺮ ﻋﻠﹶﻰ ﹶﻗ ﻮ ٍﻡ ﹶﺃﻗﹶﺎ ﻡ ﺑِﺎﻟ ﻌ ﺮ
ﺾ ﺣﺎ ﺟِﺘ ِﻪ ،ﺣﺘﻰ ﻗﹶﺎ ﻡ ﺻﺤﺎﺑ ﻪ ،ﻭﻗﹶﺎﻟﹸﻮﺍ:ﻣﺎ ﻧﺮﻯ ﻳﻨ ﹶﻄِﻠ ﻖ ِﺇﻟﱠﺎ ِﻟﺒ ﻌ ِ ﻋﹶﻠﻴﻬﺎ ﺭ ﺣﹸﻠﻬﺎ،ﹸﺛ ﻢ ﻣﺸﻰ ﻭﺍﺗﺒ ﻌ ﻪ ﹶﺃ
ﻼ ﹸﻥ ﺑ ﻦﻼ ٍﻥ ،ﻭﻳﺎ ﹸﻓ ﹶ ﻼ ﹸﻥ ﺑ ﻦ ﹸﻓ ﹶ
ﺠ ﻌ ﹶﻞ ﻳﻨﺎﺩِﻳ ِﻬ ﻢ ِﺑﹶﺄ ﺳﻤﺎِﺋ ِﻬ ﻢ ﻭﹶﺃ ﺳﻤﺎ ِﺀ ﺁﺑﺎِﺋ ِﻬ ﻢ»:ﻳﺎ ﹸﻓ ﹶ ﻋﻠﹶﻰ ﺷ ﹶﻔ ِﺔ ﺍﻟ ﺮ ِﻛ ﻲ،ﹶﻓ
ﺴ ﺮ ﹸﻛ ﻢ ﹶﺃﻧ ﹸﻜ ﻢ ﹶﺃ ﹶﻃ ﻌﺘ ﻢ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ،ﹶﻓِﺈﻧﺎ ﹶﻗ ﺪ ﻭ ﺟ ﺪﻧﺎ ﻣﺎ ﻭ ﻋ ﺪﻧﺎ ﺭﺑﻨﺎ ﺣﻘﺎ،ﹶﻓ ﻬ ﹾﻞ ﻭ ﺟ ﺪﺗ ﻢ ﻣﺎ
ﻼ ٍﻥ،ﹶﺃﻳ
ﹸﻓ ﹶ
ﺡ ﹶﻟﻬﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﻭ ﻋ ﺪ ﺭﺑ ﹸﻜ ﻢ ﺣﻘﺎ؟”ﻗﹶﺎ ﹶﻝ:ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﻣﺎ ﺗ ﹶﻜﱢﻠ ﻢ ِﻣ ﻦ ﹶﺃ ﺟﺴﺎ ٍﺩ ﹶﻻ ﹶﺃ ﺭﻭﺍ
ﺤ ﻤ ٍﺪ ِﺑﻴ ِﺪ ِﻩ،ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺳ ﻤ ﻊ ِﻟﻤﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ِﻣﻨ ﻬ ﻢ«،ﻗﹶﺎ ﹶﻝ
ﺲ ﻣ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔ
ﺴ ﺮ ﹰﺓ ﻭﻧ ﺪﻣﺎ".٣٤٧
ﺼ ِﻐﲑﺍ ﻭﻧﻘِﻴ ﻤ ﹰﺔ ﻭ ﺣ
ﹶﻗﺘﺎ ﺩ ﹸﺓ:ﹶﺃ ﺣﻴﺎ ﻫ ﻢ ﺍﻟﱠﻠ ﻪ ﺣﺘﻰ ﹶﺃ ﺳ ﻤ ﻌ ﻬ ﻢ،ﹶﻗ ﻮﹶﻟ ﻪ ﺗ ﻮﺑِﻴﺨﺎ ﻭﺗ
- ٣٤٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٩٧٦)(٧٦ /٥
] ﺵ)ﺻﻨﺎﺩﻳﺪ( ﲨﻊ ﺻﻨﺪﻳﺪ ﻭﻫﻮ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺠﺎﻉ) .ﻃﻮﻱ( ﻫﻲ ﺍﻟﺒﺌﺮ ﺍﻟﱵ ﺑﻨﻴﺖ ﺟﺪﺭﺍﺎ ﺑﺎﳊﺠﺎﺭﺓ) .ﺧﺒﻴﺚ( ﻏﲑ ﻃﻴﺐ.
)ﳐﺒﺚ( ﻣﻦ ﻗﻮﻟﻪ ﺃﺧﺒﺚ ﺇﺫﺍ ﺍﲣﺬ ﺃﺻﺤﺎﺑﺎ ﺧﺒﺜﺎ ﺃﻱ ﺯﺍﺩ ﺧﺒﺜﻪ ﺑﺈﻟﻘﺎﺀ ﻫﺆﻻﺀ ﺍﳋﺒﻴﺜﲔ ﻓﻴﻪ) .ﺷﻔﺔ ﺍﻟﺮﻛﻲ( ﻃﺮﻑ ﺍﻟﺒﺌﺮ) .ﺃﻧﻜﻢ
ﺃﻃﻌﺘﻢ( ﺃﻱ ﻟﻮ ﺃﻧﻜﻢ ﺃﻃﻌﺘﻢ) .ﻧﻘﻤﺔ( ﻭﰲ ﻧﺴﺨﺔ )ﻧﻘﻴﻤﺔ( ﻭﻫﻲ ﺍﳌﻜﺎﻓﺄﺓ ﺑﺎﻟﻌﻘﻮﺑﺔ[
ﻱ ﻫ ﹾﻞ ﺗﺘ ﻤﻨ ﻮ ﹶﻥ ﹶﺃ ﹾﻥ
ﺏ ﹶﻓ ﻬﺬﹶﺍ ﺳﺆﺍ ﹸﻝ ﺗ ﻮﺑِﻴ ٍﺦ ﻭﺗ ﹾﻘﺮِﻳ ٍﻊ ﹶﻟ ﻬ ﻢ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻤ ﹾﻈ ِﻬ ﺮ:ﹶﺃ ﻱ ِﻣ ﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ِ
)ﹶﻓ ﻬ ﹾﻞ ﻭ ﺟ ﺪﺗ ﻢ ﻣﺎ ﻭ ﻋ ﺪ ﺭﺑ ﹸﻜ ﻢ ﺣﻘﺎ( ؛ ﹶﺃ
ﺴﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﻣﺎ ﺤﺤ ﺰﻧﻮ ﹶﻥ ﻭﺗﺘ ﻱ ﹶﺃﺗ ﺖ ﻓﹶﺎﹾﻟ ﻬ ﻤ ﺰ ﹸﺓ ﻟِﻠﺘ ﹾﻘﺮِﻳ ِﺮ ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ:ﹶﺃ
ﺏ ﺍﻟﱠﻠ ِﻪ ﹸﻗ ﹾﻠ
ﺻ ﹾﻠﺘ ﻢ ِﺇﻟﹶﻰ ﻋﺬﹶﺍ ِ
ﲔ ﺑ ﻌ ﺪ ﻣﺎ ﻭ
ﺴِﻠ ِﻤ
ﺗﻜﹸﻮﻧﻮﺍ ﻣ
ﺨ ﹸﺬ ﹸﻝ ﺼ ﺮ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﻩ ﻭﻳ
ﻓﹶﺎﺗ ﹸﻜ ﻢ ِﻣ ﻦ ﻃﹶﺎ ﻋ ِﺔ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﹶﺃ ﻡ ﻟﹶﺎ ﻭﺗﺬﹾ ﹸﻛﺮﻭ ﹶﻥ ﹶﻗ ﻮﹶﻟﻨﺎ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺳﻴ ﹾﻈ ِﻬ ﺮ ِﺩﻳﻨ ﻪ ﻋﻠﹶﻰ ﺍﻟﺪﻳ ِﻦ ﹸﻛﱢﻠ ِﻪ ﻭﻳﻨ
ﺡ ﹶﻟﻬﺎ( “ﻣﺎ “ ﻣﺒﺘ ﺪﹲﺃ ﹶﺃ ﻋﺪﺍ َﺀ ﻩ ﹶﻓِﺈﻧﺎ ﹶﻗ ﺪ ﻭ ﺟ ﺪﻧﺎ ﻣﺎ ﻭ ﻋ ﺪﻧﺎ ﺭﺑﻨﺎ ﺣﻘﺎ )ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺗ ﹶﻜﱢﻠ ﻢ ِﻣ ﻦ ﹶﺃ ﺟﺴﺎ ٍﺩ ﻟﹶﺎ ﹶﺃ ﺭﻭﺍ
ﻚ ﻭﻗِﻴ ﹶﻞﻒ ﻳﺠِﻴﺒﻮﻧ ﺡ ﹶﻓ ﹶﻜﻴ ﺡ ِﺑﻠﹶﺎ ﹶﺃ ﺭﻭﺍ ٍ
ﻱ ﻣ ﻦ ﺗ ﹶﻜﱠﻠ ﻢ ﻣ ﻌ ﻬ ﻢ ﹶﺃ ﺷﺒﺎ
ﺡ ﹶﻟﻬﺎ “ ﺧﺒ ﺮ ﻩ ؛ ﹶﺃ
ِﺑ ﻤ ﻌﻨﻰ ﺍﱠﻟﺬِﻳ ﻦ ﻭ “ ِﻣ ﻦ “ﺑﻴﺎ ﹸﻥ ﻣﺎ ﻭ “ﻟﹶﺎ ﹶﺃ ﺭﻭﺍ
ﺨﺒ ﺮ
ﻣﺎ ﺍ ﺳِﺘ ﹾﻔﻬﺎ ِﻣﻴ ﹲﺔ ﻭ ِﻣ ﻦ ﺯﺍِﺋ ﺪ ٍﺓ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﻋﻠﹶﻰ ﺍﻟﺜﱠﺎﻧِﻲ ﻓِﻴ ِﻪ ﻣ ﻌﻨﻰ ﺍﹾﻟِﺈﻧﻜﹶﺎ ِﺭ ؛ ِﻟﹶﺄ ﱠﻥ ﻓِﻲ ﺍﻟِﺎ ﺳِﺘ ﹾﻔﻬﺎ ِﻡ ﻣ ﻌﻨﻰ ﺍﻟﻨ ﹾﻔ ِﻲ ﻭ ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ﻭ ِﻝ ﺍﹾﻟ
ﺶ ﻭﹶﺃ ﺟﺴﺎ ٍﺩ ﺧﺒ ﺮ ﹶﻟ ﻪ ﺍﻫـ .ﻭﻳﺠﻮ ﺯ ﺐ ﺍﹾﻟﹶﺄ ﺧ ﹶﻔ ِ ﺴ ﻤﻌﻮ ﹶﻥ ﹶﻛﻠﹶﺎ ﻣﻚ،ﹶﺃ ﻭ ِﻣ ﻦ ﺯﺍِﺋ ﺪ ﹲﺓ ﻋﻠﹶﻰ ﻣ ﹾﺬ ﻫ ِ ﻱ ﺍﱠﻟﺬِﻳ ﻦ ﺗ ﹶﻜﱢﻠ ﻤ ﻬﻢ ﻟﹶﺎ ﻳ
ﻑ ؛ ﹶﺃ ِ ﺤﺬﹸﻭ ﻣ
ﺲ
ﺴﹶﺄ ﹸﻝ ﻭ ِﻣ ﻦ ﻣﺘ ﻌﱢﻠ ﻖ ِﺑ ِﻪ ﻋﻠﹶﻰ ﺗ ﹾﻘﺪِﻳ ِﺮ ﹶﻛ ﻮ ِﻥ ﹶﻛِﻠ ﻤ ِﺔ ﻣﺎ ﺍ ﺳِﺘ ﹾﻔﻬﺎ ِﻣﻴ ﹰﺔ )ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ - -ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺗ ﹶﻜﱢﻠ ﻢ ِﺑ ﻤ ﻌﻨﻰ ﺗ
ﺤ ﻤ ٍﺪ ِﺑﻴ ِﺪ ِﻩ ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺳ ﻤ ﻊ ِﻟﻤﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ِﻣﻨ ﻬ ﻢ( ﻣﺘ ﻌﱢﻠ ٍﻖ ِﺑﹶﺄ ﺳ ﻤ ﻊ ) ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺳ ﻤ ﻊ ِﻣﻨ ﻬ ﻢ ﻭﹶﻟ ِﻜ ﻦ ﻟﹶﺎ ﻳﺠِﻴﺒﻮ ﹶﻥ( ﻭﻓِﻲ
ﻣ
ﺹ ﻓِﻲ ﺣ ﻖ ﺚ ﻭﻓِﻴ ِﻪ ﻧ ﹶﻈ ﺮ ؛ ِﻟﹶﺄﻧ ﻪ ﺧﺎ
ﺤﺪِﻳ ِ
ﺴ ﻤ ﻊ ﻋ ﻤﻠﹰﺎ ِﺑﻈﹶﺎ ِﻫ ِﺮ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺖ ﻳ
ﻱ ﻗِﻴ ﹶﻞِ:ﺇ ﱠﻥ ﺍﹾﻟ ﻤﻴ
ﻱ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻤﺎ ِﺯ ِﺭ
ﺴِﻠ ٍﻢ ﻟِﻠﻨ ﻮ ِﻭ
ﺡ ﻣ
ﺷ ﺮ ِ
ﺏ ﺍﹾﻟ ﹶﻘﺒ ِﺮ ﻭِﻓﺘﻨِﺘ ِﻪ ﺍﱠﻟﺘِﻲ
ﺚ ﻋﺬﹶﺍ ِ
ﻉ ﺍﹾﻟ ﻤ ﻮﺗﻰ ﻓِﻲ ﹶﺃﺣﺎﺩِﻳ ِ
ﺤ ﻤ ﹸﻞ ﻋﹶﻠﻴ ِﻪ ﺳﻤﺎ
ﺤ ﻤ ﹸﻞ ﺳﻤﺎ ﻋ ﻬﻢ ﻋﻠﹶﻰ ﻣﺎ ﻳ ﻫ ﺆﻟﹶﺎ ِﺀ ﻭ ﺭ ﺩ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟﻘﹶﺎﺿِﻲ ﻭﻗﹶﺎ ﹶﻝ ﻳ
٢٠٤
ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ":ﻗﺎ ﹶﻝ ﺍ ﹸﳌ ﻬﻠﱠﺐ:ﺣِﻜﻤﺔ ﺍﻹِﻗﺎﻣﺔ ﻹِﺭﺍ ﺣ ِﺔ ﺍﻟﻈﱠﻬﺮ ﻭﺍﻷَﻧﻔﹸﺲ،ﻭﻻ ﻳﺨﻔﹶﻰ ﹶﺃ ﱠﻥ
ﺤﻠﹼﻪ ﺇِﺫﺍ ﻛﺎ ﹶﻥ ﻓِﻲ ﺃﹶﻣﻦ ﻣِﻦ ﻋ ﺪ ﻭ ﻭﻃﺎﺭِﻕ،ﻭﺍﻻﻗﺘِﺼﺎﺭ ﻋﻠﹶﻰ ﺛﹶﻼﺙ ﻳﺆﺧﺬ ﻣِﻨ ﻪ ﹶﺃ ﱠﻥ ﺍﻷَﺭﺑﻌﺔ ﻣ ِ
ﺇِﻗﺎﻣﺔ.
ﻱِ:ﺇﻧﻤﺎ ﻛﺎ ﹶﻥ ﻳﻘِﻴﻢ ِﻟﻴﻈﻬِﺮ ﺗﺄﺛِﲑ ﺍﻟ ﻐﹶﻠﺒﺔ ﻭﺗﻨﻔِﻴﺬ ﺍﻷَﺣﻜﺎﻡ ﻭِﻗﻠﱠﺔ ﺍﻻﺣﺘِﻔﺎﻝ،ﹶﻓ ﹶﻜﹶﺄﻧ ﻪ
ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳉﹶﻮ ِﺯ
ﻳﻘﹸﻮﻝ:ﻣﻦ ﻛﺎﻧﺖ ﻓِﻴ ِﻪ ﹸﻗﻮﺓ ﻣِﻨﻜﹸﻢ ﻓﹶﻠﻴﺮﺟِﻊ ِﺇﻟﹶﻴﻨﺎ.
ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍ ﹸﳌﻨِﲑ:ﻳﺤﺘﻤﻞ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﺍﳌﹸﺮﺍﺩ ﺃﹶﻥ ﺗﻘﹶﻊ ﺿِﻴﺎﻓﹶﺔ ﺍﻷَﺭﺽ ﺍﱠﻟﺘِﻲ ﻭﹶﻗﻌﺖ ﻓِﻴﻬﺎ ﺍﳌﹶﻌﺎﺻِﻲ
ﻚ ﻓِﻲ ﺣﻜﻢ ﺍﻟﻀﻴﺎﻓﹶﺔﲔ.ﻭﺇِﺫﺍ ﻛﺎ ﹶﻥ ﹶﺫِﻟ
ﻉ ﺍﻟﻄﹼﺎﻋﺔ ﻓِﻴﻬﺎ ِﺑﺬِﻛ ِﺮ ﺍﷲ ﻭﺇِﻇﻬﺎﺭ ﺷِﻌﺎﺭ ﺍﳌﹸﺴِﻠ ِﻤ ِﺑﺈِﻳﻘﺎ ِ
ﺐ ﺃﹶﻥ ﻳﻘِﻴﻢ ﻋﻠﹶﻴﻬﺎ ﺛﹶﻼﺛﹰﺎ َﻷ ﱠﻥ ﺍﻟﻀﻴﺎﻓﹶﺔ ﺛﹶﻼﺛﹶﺔ.٣٤٨.
ﻧﺎﺳ
ﺻ ِﺔ ﹶﺛﻠﹶﺎﺛﹰﺎ ،ﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﻇ ﻬ ﺮ ﻋﻠﹶﻰ ﹶﻗ ﻮ ٍﻡ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ”:ﹸﺛ ﻢ ﹶﺃﻗﹶﺎ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺑِﺎﹾﻟ ﻌ ﺮ
ﺼ ِﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻪ ،ﻭ ﻣ ﻌ ﻪ ﺍﹾﻟﹸﺄﺳﺎﺭﻯ
ﺤ ﹶﻞ ﻣ ﺆﻳﺪﺍ ﻣﻨﺼﻮﺭﺍ ،ﹶﻗﺮِﻳ ﺮ ﺍﹾﻟ ﻌﻴ ِﻦ ِﺑﻨ
ﺻِﺘ ِﻬ ﻢ ﹶﺛﻠﹶﺎﺛﹰﺎ« ( .ﹸﺛ ﻢ ﺍ ﺭﺗ
ﹶﺃﻗﹶﺎ ﻡ ِﺑ ﻌ ﺮ
ﺸﻴ ﺦ :ﻫﺬﹶﺍ ﻫ ﻮ
ﺖ ﺍﱠﻟﺬِﻱ ﻳﺮِﻳ ﺪ ﻩ ﺍﻟﱠﻠ ﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟ ﺴ ﻤﻌﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﻮ ﹾﻗ ِ ﻚ ِﺑِﺈ ﺣﻴﺎِﺋ ِﻬﻢ،ﹶﺃ ﻭ ِﺇ ﺣﻴﺎ ِﺀ ﹶﺃ ﺟﺰﺍ ٍﺀ ِﻣﻨ ﻬ ﻢ ﻳ ﻌﱠﻠﻘﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭﻳ
ﻟﹶﺎ ﻣ ﺪﹶﻓ ﻊ ﹶﻟﻬﺎ ﻭ ﹶﺫِﻟ
ﺻ ﺮﺣﻮﺍ ِﺑ ِﻪ ﻓِﻲﺴ ﻤ ﻊ ﻋﻠﹶﻰ ﻣﺎ ﺖ ﻟﹶﺎ ﻳ
ﺤﻨ ِﻔﻴ ِﺔ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﻴ
ﺡ ﺍﹾﻟ ِﻬﺪﺍﻳ ِﺔ:ﹶﺃ ﻋﹶﻠﻢ ﹶﺃ ﱠﻥ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻣﺸﺎِﻳ ِﺦ ﺍﹾﻟ ﺨﺘﺎ ﺭ ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻬﻤﺎ ِﻡ ﻓِﻲ ﺷ ﺮ ِ ﺍﹾﻟ ﻤ
ﻉ ﹶﻛﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ ﻓِﻴ ﻤ ﻦ ﺴﻤﺎ ِ
ﺐ ِﺑ ﹶﻔ ﻬ ِﻢ ﺍﻟ
ﺚ ؛ ِﻟﹶﺄﻧﻬﺎ ﺗﻨ ﻌ ِﻘ ﺪ ﻋﻠﹶﻰ ﻣﺎ ﻳﺠِﻴ ﺤﻨ ﹸ
ﻒ ﻟﹶﺎ ﻳ ﹶﻜﱢﻠ ﻤ ﻪ ﹶﻓ ﹶﻜﱠﻠ ﻤ ﻪ ﻣﻴﺘﺎ ﻟﹶﺎ ﻳ
ﺏ ﺍﹾﻟِﺈﳝﺎ ِﻥ ﹶﻟ ﻮ ﺣﹶﻠ ﻛِﺘﺎ ِ
ﺚ ﺗﺎ ﺭ ﹰﺓ ِﺑﹶﺄﻧ ﻪ ﻣ ﺮﺩﻭ ﺩ
ﺤﺪِﻳ ِﺤﻤﺎ ﹶﻃ ِﺮﻳﺎ ﻗﹶﺎ ﹶﻝ :ﻭﹶﺃﺟﺎﺑﻮﺍ ﻋ ﻦ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻚ ﻣ ﻊ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟِﻲ ﺳﻤﺎ ﻩ ﹶﻟ ﺴ ﻤ ﺤ ﻢ ﹶﻓﹶﺄ ﹶﻛ ﹶﻞ ﺍﻟ
ﻒ ﻟﹶﺎ ﻳ ﹾﺄ ﹸﻛ ﹸﻞ ﺍﻟﱠﻠ ﺣﹶﻠ
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ
ﺖ ِﺑ ﻤ
ﻒ ﻳﻘﹸﻮ ﹸﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﺫِﻟﻚ؟ ﻭﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻘﹸﻮ ﹸﻝ } ﻭﻣﺎ ﹶﺃﻧ ﺖ :ﹶﻛﻴ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ﻗﹶﺎﹶﻟ
ﺸ ﹶﺔ ﺭ ِ
ﻋ ﻦ ﻋﺎِﺋ
ﺼ ﺢ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣ ﺮﺩﻭﺩﺍ
ﺚ ﺍﹾﻟ ﻤﺘ ﹶﻔ ﻖ ﻋﹶﻠﻴ ِﻪ ﻟﹶﺎ ﻳ ِ
ﺤﺪِﻳ ﹸ
ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ{ ]ﺍﻟﻨﻤﻞ [٨٠:ﹶﺃﻗﹸﻮ ﹸﻝ :ﻭﺍﹾﻟ
ﻚ ﻟﹶﺎ ﺗ
ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮِ}،[٢٢:ﺇﻧ
ﺴ ﻤ ِﻊ
ﺐ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِﻲ ﺍﻟﻨ ﹾﻔ ِﻊ ﻟﹶﺎ ﻋﻠﹶﻰ ﻣ ﹾﻄﹶﻠ ِﻖ ﺍﻟ ﺼ ﻟﹶﺎ ِﺳﻴﻤﺎ ﻭﻟﹶﺎ ﻣﻨﺎﻓﹶﺎ ﹶﺓ ﺑﻴﻨ ﻪ ﻭﺑﻴ ﻦ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻮﺗﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﻭﺍﻟﻨ ﹾﻔ ﻲ ﻣﻨ
ﺴ ﻤ ِﻊ ﻗﹶﺎ ﹶﻝﺐ ﻋﻠﹶﻰ ﺍﻟ ﺏ ﺍﹾﻟ ﻤﺘ ﺮﺗ ِ
ﺠﻮﺍ ِ ﺻ ﻢ ﺑ ﹾﻜ ﻢ ﻋ ﻤ ﻲ ﹶﻓ ﻬ ﻢ ﻟﹶﺎ ﻳ ﻌ ِﻘﻠﹸﻮ ﹶﻥ{ ]ﺍﻟﺒﻘﺮﺓ،[١٧١:ﹶﺃ ﻭ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِﻲ ﺍﹾﻟ ﹶﻛ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ }
ﺴ ِﻤ ﻊ
ﺤ ﻖ ﻣﺸﺎ ِﻋ ﺮ ﻫ ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ{ ]ﺍﻟﻨﻤﻞ [٨٠:ﻭ ﻫ ﻢ ِﻣﹾﺜﹸﻠ ﻬ ﻢ ﹶﻟﻤﺎ ﺳﺪﻭﺍ ﻋ ِﻦ ﺍﹾﻟ ﻱ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ }ﻟﹶﺎ ﺗ ﺍﹾﻟﺒﻴﻀﺎ ِﻭ
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮ [٢٢:ﺗ ﺮﺷِﻴ ﺢ ﺖ ِﺑ ﻤ
ﻅ ِﺑ ِﻌﻈﹶﺎِﺗ ِﻪ } ﻭﻣﺎ ﹶﺃﻧ ﻱ ِﻫﺪﺍﻳﺘ ﻪ ﹶﻓﻴ ﻮﱢﻓ ﹸﻘ ﻪ ِﻟ ﹶﻔ ﻬ ِﻢ ؛ ﺁﻳﺎِﺗ ِﻪ ﻭﺍﻟِﺎﺗﻌﺎ ِ ﻣ ﻦ ﻳﺸﺎ ُﺀ ؛ ﹶﺃ
ﺖ ﻭﹶﻟ ِﻜ ﻦ
ﻚ ﻟﹶﺎ ﺗ ﻬﺪِﻱ ﻣ ﻦ ﹶﺃ ﺣﺒﺒ ﺕ ﻭ ﻣﺒﺎﹶﻟ ﻐ ﹲﺔ ﻓِﻲ ِﺇ ﹾﻗﻨﺎ ِﻃ ِﻪ ﻋﻨ ﻬ ﻢ ﺍﻫـ .ﻓﹶﺎﻟﹾﺂﻳ ﹸﺔ ِﻣ ﻦ ﹶﻗﺒِﻴ ِﻞِ}:ﺇﻧ
ﺼﺮﻳ ﻦ ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﺑِﺎﹾﻟﹶﺄ ﻣﻮﺍ ِ
ِﻟﺘ ﻤﺜِﻴ ِﻞ ﺍﹾﻟ ﻤ ِ
ﺴ ﺮ ٍﺓ ﻋﻠﹶﻰ
ﺠ ﺰ ﹲﺓ ﻭ ِﺯﻳﺎ ﺩ ﹸﺓ ﺣ
ﺻﻴ ﹲﺔ ﹶﻟ ﻪ - -ﻣ ﻌ ِ ﻚ ﺧﺼﻮ ِ ﺍﻟﱠﻠ ﻪ ﻳ ﻬﺪِﻱ ﻣ ﻦ ﻳﺸﺎ ُﺀ{ ]ﺍﻟﻘﺼﺺ،[٥٦:ﺛﹸ ﻢ ﻗﹶﺎ ﹶﻝ ﻭﺗﺎ ﺭ ﹰﺓ ِﺑﹶﺄ ﱠﻥ ِﺗ ﹾﻠ
ﺏ
ﺠﻮﺍ ﺴﺆﺍ ﹸﻝ ﻭﺍﹾﻟ ﺼ ﺢ ِﺇﻟﱠﺎ ِﺑ ﺪﻟِﻴ ٍﻞ ﻭ ﻫ ﻮ ﻣ ﹾﻔﻘﹸﻮ ﺩ ﻫﻨﺎ ﺑ ِﻞ ﺍﻟ ﺹ ﻟﹶﺎ ﻳ ِﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ﹶﺃﻗﹸﻮ ﹸﻝ ﻭ ﻫﺬﹶﺍ ﹶﻗ ﻮ ﹸﻝ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﺍﻟﹾﺂﺗِﻲ ﻭﻳ ﺮ ﺩ ﻩ ﹶﺃ ﱠﻥ ﺍﻟِﺎ ﺧِﺘﺼﺎ
ﺖﺴِﻠ ٍﻢ »ِﺇ ﱠﻥ ﺍﹾﻟ ﻤﻴ ﺸ ِﻜ ﹸﻞ ﻋﹶﻠﻴ ِﻬ ﻢ ﺧﺒ ﺮ ﻣ ﺏ ﺍﹾﻟ ﻤﹶﺜ ِﻞ ﹶﺃﻗﹸﻮ ﹸﻝ ﻭﻳ ﺪﹶﻓ ﻌ ﻪ ﺟﻮﺍﺑ ﻪ ،- -ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻭﻳ ﺿ ﺮ ِ ﻳﻨﺎِﻓﻴﺎِﻧ ِﻪ ﻗﹶﺎ ﹶﻝ ﻭﺗﺎ ﺭ ﹰﺓ ِﺑﹶﺄﻧ ﻪ ِﻣ ﻦ
ﺴﺆﺍ ِﻝ ﺟ ﻤﻌﺎ ﺑﻴﻨ ﻪ ﻭﺑﻴ ﻦ ﺿ ِﻊ ﻓِﻲ ﺍﹾﻟ ﹶﻘﺒ ِﺮ ﻣ ﹶﻘ ﺪ ﻣ ﹰﺔ ﻟِﻠ
ﻚ ِﺑﹶﺄ ﻭ ِﻝ ﺍﹾﻟ ﻮ
ﺨﺼﻮﺍ ﹶﺫِﻟ
ﺼ ﺮﻓﹸﻮﺍ« ﺍﻟﱠﻠ ﻬ ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳ ﻉ ِﻧﻌﺎِﻟ ِﻬ ﻢ ِﺇﺫﹶﺍ ﺍﻧ ﺴ ﻤ ﻊ ﹶﻗ ﺮ ﹶﻟﻴ
ﻉ
ﻉ ﻋ ﺪ ِﻡ ﺳﻤﺎ ِﺤ ﱡﻘ ِﻖ ﻋ ﺪ ِﻡ ﺳﻤﺎ ِﻋ ِﻬ ﻢ ﹶﻓِﺈﻧﻪ ﺗﻌﺎﻟﹶﻰ ﺷﺒ ﻪ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﺑِﺎﹾﻟ ﻤ ﻮﺗﻰ ِﻟِﺈﻓﹶﺎ ﺩ ِﺓ ﺑ ﻌ ِﺪ ﺳﻤﺎ ِﻋ ِﻬ ﻢ ﻭ ﻫ ﻮ ﻧ ﻮ
ﺍﻟﹾﺂﻳﺘﻴ ِﻦ ﹶﻓِﺈﻧﻬﻤﺎ ﻳﻔِﻴﺪﺍ ِﻥ ﺗ
ﺴﻠﹶﺎ ِﻡ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻮﺗﻰ ﻳ ﺮ ﺩ ﻋﻠﹶﻰ ﺼ ﹸﻞ ِﺑ ِﻪ ﺟ ﻤ ﻊ ﻣ ﻊ ﹶﺃ ﱠﻥ ﻣﺎ ﻭ ﺭ ﺩ ِﻣ ﻦ ﺍﻟ ﺤ
ﺾ ﻟﹶﺎ ﻳ ﻉ ﻧ ﹾﻘ ٍ ﺍﹾﻟ ﻤ ﻮﺗﻰ ﺍﻫـ .ﻭ ﻫ ﻮ ﹶﻛﻤﺎ ﺗﺮﻯ ﻓِﻴ ِﻪ ﻧ ﻮ
ﺺ ِﺑﹶﺄ ﻭ ِﻝ ﹶﺃ ﺣﻮﺍ ِﻝ ﺍﻟ ﺪ ﹾﻓ ِﻦ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ "ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٥٣ /٦
ﺨﺼِﻴ ِ
ﺍﻟﺘ
- ٣٤٨ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٨١ /٦
٢٠٥
ﺏ ﻋﻨ ﻖ ﺍﻟﻨﻀﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻠﺪﺓ،ﹸﺛ ﻢ
ﺿ ﺮ
ﺴ ﻢ ﺍﹾﻟ ﻐﻨﺎِﺋ ﻢ ﻭ
ﺼ ﹾﻔﺮﺍ ِﺀ،ﹶﻗ
ﻭﺍﹾﻟ ﻤﻐﺎِﻧ ﻢ،ﹶﻓﹶﻠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺑِﺎﻟ
ﺏ ﻋﻨ ﻖ ﻋﻘﺒﺔ ﺑﻦ ﺃﰊ ﻣﻌﻴﻂ .ﻭ ﺩ ﺧ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ ﻣ ﺆﻳﺪﺍ ﻣ ﹶﻈ ﱠﻔﺮﺍ ﺿ ﺮ ﻕ ﺍﻟ ﱠﻈﺒﻴ ِﺔ ،
ﹶﻟﻤﺎ ﻧ ﺰ ﹶﻝ ِﺑ ِﻌ ﺮ ِ
ﺸ ﺮ ﹶﻛِﺜ ﲑ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ،ﻭﺣِﻴﻨِﺌ ٍﺬ
ﻣﻨﺼﻮﺭﺍ ﹶﻗ ﺪ ﺧﺎﹶﻓ ﻪ ﹸﻛ ﱡﻞ ﻋ ﺪ ﻭ ﹶﻟ ﻪ ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ ﻭ ﺣ ﻮﹶﻟﻬﺎ ،ﹶﻓﹶﺄ ﺳﹶﻠ ﻢ ﺑ
٣٤٩
ﺻﺤﺎﺑ ﻪ ﻓِﻲ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻇﹶﺎ ِﻫﺮﺍ". ﺩ ﺧ ﹶﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺍﹾﻟ ﻤﻨﺎِﻓ ﻖ ﻭﹶﺃ
ﻣﻮﺍﺻﻠﺔ ﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﻘﺘﺎﱄ ﻭﻋﺪﻡ ﺍﻟﻘﻌﻮﺩ ﻋﻨﻪ:
ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺎﻕ ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻷﺭﺽ ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮ،ﻓﺈﺫﺍ ﺃﻋﺪ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻌﺪﺓ ﳌﻌﺮﻛﺔ
ﻣﻊ ﻋﺪﻭ ﻭﺍﻧﺘﺼﺮﻭﺍ ﻋﻠﻴﻪ،ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﻮﺍﺻﻠﻮﺍ ﺍﻹﻋﺪﺍﺩ ﳌﻌﺮﻛﺔ ﺃﺧﺮﻯ ﻣﻊ ﻋﺪﻭ ﺁﺧﺮ،ﻭﺍﳌﻘﺼﻮﺩ
ﻫﻨﺎ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﻜﺴﻠﻮﺍ ﻋﻦ ﺍﻟﺘﺪﺭﻳﺐ ﻭﺍﻟﺘﻤﺮﻳﻦ ﻋﻠﻰ ﺃﺳﺎﻟﻴﺐ
ﺍﻟﻘﺘﺎﻝ ﻭﺃﻧﻮﺍﻉ ﺍﻟﺴﻼﺡ ﺭﻛﻮﻧﹰﺎ ﺇﱃ ﻣﻌﺮﻛﺔ ﺍﻧﺘﺼﺮﻭﺍ ﻓﻴﻬﺎ.
ﻭﻗﺪ ﻇﻦ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺑﻌﺪ ﺃﻥ ﺣﻘﻘﻮﺍ ﺍﻧﺘﺼﺎﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺃﻥ ﺃﻣﺮ ﺍﻟﻘﺘﺎﻝ ﺍﻧﺘﻬﻰ،ﻭﺃﻧﻪ ﻻ
ﺣﺎﺟﺔ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻗﺘﻨﺎﺀ ﺍﻟﺴﻼﺡ ﻭﺇﻋﺪﺍﺩ ﺍﻟﻌﺪﺓ،ﺑﻞ ﺟﺎﺀ ﻭﻗﺖ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺮﺧﺎﺀ -ﻫﺬﺍ
ﺍﻟﻈﻦ ﻛﺎﻥ ﺑﻌﺪ ﲢﻘﻴﻖ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻟﻌﺪﻭ،ﻓﻜﻴﻒ ﺣﺎﻝ ﻣﻦ ﻳﺰﻋﻢ ﺫﻟﻚ ﻭﻫﻮ ﻣﻬﺰﻭﻡ ﻭﺍﻟﻌﺪﻭ
ﻣﻨﺘﺼﺮ ﻋﻠﻴﻪ -ﻓﻜﺬﺏ ﺍﻟﺮﺳﻮﻝ ﻫﺬﺍ ﺍﻟﻈﻦ،ﻭﺃﻣﺮ ﺑﺎﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺇﻋﺪﺍﺩ ﺍﻟﻌﺪﺓ
ﷲ ﹶﻓﻘﹶﺎ ﹶﻝ
ﺖ ﺟﺎِﻟﺴﺎ ِﻋ ﻨ ﺪ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻱ ﻗﹶﺎ ﹶﻝ :ﹸﻛ ﻨ
ﻭﺍﻟﺘﺪﺭﻳﺐ،ﻓ ﻌ ﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ِﻦ ﻧ ﹶﻔ ﻴ ٍﻞ ﺍﹾﻟ ِﻜﻨ ِﺪ
ﺖﺿ ﻌ ِ ﺡ ﻭﻗﹶﺎﻟﹸﻮﺍ:ﻟﹶﺎ ِﺟﻬﺎ ﺩ ﹶﻗ ﺪ ﻭ ﺴﻠﹶﺎ ﺿﻌﻮﺍ ﺍﻟ ﺨﻴ ﹶﻞ ﻭ ﻭ ﺱ ﺍﹾﻟ ﷲ ﹶﺃﺫﹶﺍ ﹶﻝ ﺍﻟﻨﺎ ﺭ ﺟ ﹲﻞ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﷲ ِﺑ ﻮ ﺟ ِﻬ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ »:ﹶﻛ ﹶﺬﺑﻮﺍ ﺍﻟﹾﺂ ﹶﻥ ﺟﺎ َﺀ ﺍﹾﻟ ِﻘﺘﺎ ﹸﻝ ،ﻭﻟﹶﺎ ﻳﺰﺍ ﹸﻝ ِﻣ ﻦ ﺏ ﹶﺃ ﻭﺯﺍ ﺭﻫﺎ ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍ ِﺤ ﺮ ﺍﹾﻟ
ﺏ ﹶﺃ ﹾﻗﻮﺍ ٍﻡ ،ﻭﻳ ﺮ ﺯﹸﻗ ﻬ ﻢ ِﻣﻨ ﻬ ﻢ ﺣﺘﻰ ﺗﻘﹸﻮ ﻡ ﺍﻟﺴﺎ ﻋ ﹸﺔ
ﷲ ﹶﻟ ﻬ ﻢ ﹸﻗﻠﹸﻮ
ﺤ ﻖ ،ﻭﻳﺰِﻳ ﹸﻎ ﺍ ُ
ﹸﺃ ﻣﺘِﻲ ﹶﺃ ﻣ ﹲﺔ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺍﹾﻟ
ﺨﻴ ﺮ ِﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ،ﻭ ﻫ ﻮ ﻳﻮﺣِﻲ ِﺇﹶﻟ ﻲ
ﺨﻴ ﹸﻞ ﻣ ﻌﻘﹸﻮ ﺩ ﻓِﻲ ﻧﻮﺍﺻِﻴﻬﺎ ﺍﹾﻟ ﷲ،ﻭﺍﹾﻟ ﹶﺃ ﻭ ﺣﺘﻰ ﻳ ﹾﺄِﺗ ﻲ ﻭ ﻋ ﺪ ﺍ ِ
ﺾ ،ﻭ ﻋ ﹾﻘ ﺮ ﺩﺍ ِﺭ
ﺏ ﺑ ﻌ ٍ
ﻀ ﹸﻜ ﻢ ِﺭﻗﹶﺎ
ﺏ ﺑ ﻌ
ﻀ ِﺮ
ﺚ ،ﻭﹶﺃﻧﺘ ﻢ ﻣﺘِﺒﻌﻮﻧِﻲ ﹶﺃ ﹾﻓﻨﺎﺩﺍ ﻳ
ﺽ ﹶﻏﻴ ﺮ ﻣﹶﻠﺒ ٍﹶﺃﻧﻲ ﻣ ﹾﻘﺒﻮ
٣٥٠
ﲔ ﺍﻟﺸﺎ ﻡ«
ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
- ٣٤٩ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ )(١٦٨ /٣
- ٣٥٠ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) ( ٤٣٨٦)(٣١١ /٤ﺻﺤﻴﺢ
ﺃﺫﺍﻝ:ﺍﻹﺫﺍﻟﺔ:ﺍﻹﻫﺎﻧﺔ ﻭﺍﻻﺑﺘﺬﺍﻝ=.ﺃﻭﺯﺭﺍﻫﺎ:ﺍﻷﻭﺯﺍﺭ:ﺍﻷﺛﻘﺎﻝ،ﻭﻣﻌﲎ »ﺣﱴ ﺗﻀﻊ ﺍﳊﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ« ﺃﻱ:ﻳﻨﻘﻀﻲ ﺃﻣﺮﻫﺎ،ﻭﲣﻒ
ﺃﺛﻘﺎﳍﺎ،ﻭﻻ ﻳﺒﻘﻰ ﻗﺘﺎﻝ=.ﻳﺰﻳﻎ:ﺯﺍﻍ ﺍﻟﺸﻲﺀ ﻳﺰﻳﻎ:ﺇﺫﺍ ﻣﺎﻝ=.ﻧﻮﺍﺻﻲ:ﲨﻊ ﻧﺎﺻﻴﺔ،ﻭﻫﻮ ﺷﻌﺮ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ=.ﻋﻘﺮ ﺍﻟﺪﺍﺭ:ﺃﺻﻠﻬﺎ
٢٠٦
ﺨ ِﻤ ﻲ،ﻗﹶﺎ ﹶﻝ ِﻟ ﻌ ﹾﻘﺒ ﹶﺔ ﺑ ِﻦ
ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ِﺷﻤﺎ ﺳ ﹶﺔ،ﹶﺃ ﱠﻥ ﹸﻓ ﹶﻘﻴﻤﺎ ﺍﻟﱠﻠ
ﻚ،ﻗﹶﺎ ﹶﻝ ﻋ ﹾﻘﺒ ﹸﺔ:ﹶﻟ ﻮﻟﹶﺎ ﹶﻛﻠﹶﺎ ﻡ ﺳ ِﻤ ﻌﺘ ﻪ ِﻣ ﻦ
ﺸ ﻖ ﻋﹶﻠﻴ
ﺖ ﹶﻛِﺒ ﲑ ﻳ ﺿﻴ ِﻦ ﻭﹶﺃﻧ
ﻒ ﺑﻴ ﻦ ﻫﺬﹶﻳ ِﻦ ﺍﹾﻟ ﻐ ﺮ ﺨﺘِﻠ ﻋﺎ ِﻣ ٍﺮ:ﺗ
ﺖ ﻟِﺎﺑ ِﻦ ﺷﻤﺎ ﺳ ﹶﺔ :ﻭﻣﺎ ﺫﹶﺍﻙ؟ ﻗﹶﺎ ﹶﻝِ:ﺇﻧ ﻪ ﻗﹶﺎ ﹶﻝ »:ﻣ ﻦ ﺙ :ﹶﻓ ﹸﻘ ﹾﻠ
ﷲ ﹶﻟ ﻢ ﹸﺃﻋﺎﻧِﻴ ِﻪ،ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺤﺎ ِﺭ ﹸ ﺭﺳﻮ ِﻝ ﺍ ِ
٣٥١
ﺲ ِﻣﻨﺎ« ﹶﺃ ﻭ »ﹶﻗ ﺪ ﻋﺼﻰ« ﻋِﻠ ﻢ ﺍﻟ ﺮ ﻣ ﻲ،ﹸﺛ ﻢ ﺗ ﺮ ﹶﻛ ﻪ،ﹶﻓﹶﻠﻴ
ﺩﻓﻦ ﻗﺘﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺼﺎﺭﻋﻬﻢ:
ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺪﻓﻦ ﻗﺘﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺼﺎﺭﻋﻬﻢ -ﺃﻱ ﰲ ﻣﻜﺎﻥ ﺍﳌﻌﺮﻛﺔ -ﻭﻻ ﻳﻨﻘﻠﻮﺍ ﺇﱃ
ﺍﳌﻘﱪﺓ ﺍﳌﻌﺘﺎﺩﺓ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻗﺮﻳﺒﺔ.
ﻭﻗﺪ ﻇﻦ ﻧﺴﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻼﰐ ﻗﻤﻦ ﺑﺎﳋﺪﻣﺔ -ﻣﻦ ﺳﻘﻲ ﻭﲤﺮﻳﺾ ﻭﻏﲑﳘﺎ -ﰲ ﻣﻌﺮﻛﺔ
ﺃﺣﺪ ﺃﻥ ﻧﻘﻞ ﺍﳌﻮﺗﻰ ﺇﱃ ﺍﳌﻘﱪﺓ -ﺍﻋﺘﺒﺎﺭﹰﺍ ﺑﺎﻷﺻﻞ -ﺳﻨﺔ ﻓﻨﻘﻠﻦ ﺑﻌﺾ ﺍﳌﻮﺗﻰ ﻣﻊ ﺍﳉﺮﺣﻰ
ﺴﻘِﻲ
ﺖ »:ﹸﻛﻨﺎ ﻧ ﻐﺰﻭ ﻣ ﻊ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻨ
ﺖ ﻣ ﻌ ﻮ ٍﺫ،ﻗﹶﺎﹶﻟ ﺇﱃ ﺍﳌﺪﻳﻨﺔ،ﻓ ﻌ ِﻦ ﺍﻟ ﺮﺑﻴ ِﻊ ِﺑﻨ ِ
ﳉ ﺮﺣﻰ ﻭﺍﻟ ﹶﻘﺘﻠﹶﻰ ِﺇﻟﹶﻰ ﺍ ﹶﳌﺪِﻳﻨ ِﺔ.٣٥٣«٣٥٢
ﺨ ﺪ ﻣ ﻬ ﻢ ،ﻭﻧ ﺮ ﺩ ﺍ ﹶ
ﺍﻟ ﹶﻘ ﻮ ﻡ ،ﻭﻧ
ﺑﺎﻟﻔﺘﺢ،ﻭﻫﻮ ﳏﻠﺔ ﺍﻟﻘﻮﻡ،ﻭﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻳﻘﻮﻟﻮﻥ:ﻋﻘﺮ ﺍﻟﺪﺍﺭ،ﺑﺎﻟﻀﻢ.ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﻁ ﻣﻜﺘﺒﺔ ﺍﳊﻠﻮﺍﱐ
ﺍﻷﻭﱃ )(٥٧٠ /٢
- ٣٥١ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٩١٩) - ١٦٩(١٥٢٢ /٣
] ﺵ )ﺃﻋﺎﻳﻨﻪ( ﻫﻜﺬﺍ ﻫﻮ ﰲ ﻣﻌﻈﻢ ﺍﻟﻨﺴﺦ ﱂ ﺃﻋﺎﻳﻨﻪ ﺑﺎﻟﻴﺎﺀ ﻭﰲ ﺑﻌﻀﻬﺎ ﱂ ﺃﻋﺎﻧﻪ ﲝﺬﻓﻬﺎ ﻭﻫﻮ ﺍﻟﻔﺼﻴﺢ ﻭﺍﻷﻭﻝ ﻟﻐﺔ ﻣﻌﺮﻭﻓﺔ
ﺳﺒﻖ ﺑﻴﺎﺎ ﻣﺮﺍﺕ[
ﺠﻮﺍ ﺯ
ﺻ ﹸﻞ ﺍﹾﻟ
ﺕ ﻓِﻴ ِﻪ ﺇﻟﹶﻰ ﻣ ﻮ ِﻃ ٍﻦ ﺁ ﺧ ﺮ ﻳ ﺪﹶﻓ ﻦ ﻓِﻴﻪِ،ﻭﺍﹾﻟﹶﺄ
ﺖ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻮ ِﻃ ِﻦ ﺍﱠﻟﺬِﻱ ﻣﺎ ) - ٣٥٢ﹶﻓ
ﺤ ِﻤﻠﹶﺎ ﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ( ﻓِﻴ ِﻪ ﺟﻮﺍ ﺯ ﻧ ﹾﻘ ِﻞ ﺍﻟﹾ ﻤﻴ ِ
ﻚ ﺇﻟﱠﺎ ِﻟ ﺪﻟِﻴ ٍﻞ”ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )(١٣٧ /٤ ﹶﻓﻠﹶﺎ ﻳ ﻤﻨ ﻊ ِﻣ ﻦ ﹶﺫِﻟ
- ٣٥٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٨٨٣)(٣٤ /٤
ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺧﺮﻭﺟﻬﻦ ﻣﻊ ﺍﻟﻐﺰﺍﺓ ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﳍﻦ ﺣﺎﺟﺔ ﰲ ﺫﻟﻚ ﻭﻻ ﻳﻨﺎﰲ ﻫﺬﺍ ﻣﺎ ﺃﺧﺮﺟﻪ
ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﺎ ﻗﺎﻟﺖ:ﻗﻠﺖ:ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻧﺮﻯ ﺍﳉﻬﺎﺩ ﺃﻓﻀﻞ ﺍﻟﻌﻤﻞ ﺃﻓﻼ ﳒﺎﻫﺪ؟ ﻗﺎﻝ":ﻟﻜﻦ ﺃﻓﻀﻞ
ﺍﳉﻬﺎﺩ ﺣﺞ ﻣﱪﻭﺭ”ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﻓﺼﻞ ﺍﳉﻬﺎﺩ ﺍﳊﺞ ﺍﳌﱪﻭﺭ ﻭﻫﻮ ﻏﲑ ﳏﻞ ﺍﻟﱰﺍﻉ.ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ﺍﳌﺘﺪﻓﻖ ﻋﻠﻰ
ﺣﺪﺍﺋﻖ ﺍﻷﺯﻫﺎﺭ )ﺹ(٩٥٤:
ﺕ
ﻚ ِﺑﺬﹶﻭﺍﺕ ﺍﳌﹶﺤﺎ ِﺭ ِﻡ ﹸﺛ ﻢ ِﺑﺎ ﹸﳌﺘﺠﺎ ﱠﻻ ِ
ﺺ ﹶﺫِﻟ ﻀﺮﻭ ﺭ ِﺓ.ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ:ﻭﻳﺨﺘ ﻭﻓِﻴ ِﻪ ﺟﻮﺍ ﺯ ﻣﻌﺎﹶﻟﺠﺔ ﺍﳌﹶﺮﺃﹶﺓ ﺍﻷَﺟﻨِﺒﻴﺔ ﺍﻟ ﺮﺟﻞ ﺍﻷَﺟﻨِﺒ ﻲ ﻟِﻠ
ﺕ ﻓﹶﻠﻴﻜﹸﻦ ِﺑ ﻐ ِﲑ ﻣﺒﺎ ﺷ ﺮ ٍﺓ ﻭﻻ
ﻀﺮﻭﺭﺓ ِﻟ ﻐ ِﲑ ﺍ ﹸﳌﺘﺠﺎ ﱠﻻ ِ
ﺸ ِﻌ ﺮ ﻣِﻨ ﻪ ﺍﳉِﻠ ﺪ ﹶﻓﺈِﻥ ﺩﻋﺖ ﺍﻟ
ﺴ ِﻪ ﺑﻞ ﻳﻘ
ﺡ ﻻ ﻳﻠﺘ ﱡﺬ ِﺑﻠﹶﻤ ِ
ﺿ ﻊ ﺍﳉﹸﺮ ِ
ﻣِﻨ ﻬ ﻦ َﻷ ﱠﻥ ﻣﻮ ِ
ﺲ ﺑﻞ
ﻚ ﺍﺗﻔﺎﹸﻗﻬﻢ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﳌﹶﺮﹶﺃ ﹶﺓ ﺇِﺫﺍ ﻣﺎﺗﺖ ﻭﻟﹶﻢ ﺗﻮﺟﺪ ﺍﻣ ﺮﺃﹶﺓ ﺗ ﻐﺴﻠﹸﻬﺎ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺟ ﹶﻞ ﻻ ﻳﺒﺎ ِﺷ ﺮ ﻏﹸﺴﻠﹶﻬﺎ ﺑِﺎ ﹶﳌ ﺲ.ﻭﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﺫﻟِ
ﻣ
ﻱ ﻭﻓِﻲ ﻗﹶﻮ ِﻝ ﺍﻷَﻛﹶﺜ ِﺮ ﺗﻴ ﻤ ﻢ ﻭﻗﺎ ﹶﻝ ﺍﻷَﻭﺯﺍ ِﻋ ﻲ ﺗﺪﹶﻓ ﻦ ﻛﹶﻤﺎ ِﻫ ﻲ.
ﻀﻬِﻢ ﻛﺎﻟﺰﻫ ِﺮ ﺴﻠﹸﻬﺎ ﻣِﻦ ﻭﺭﺍﺀِ ﺣﺎِﺋ ٍﻞ ﻓِﻲ ﻗﹶﻮ ِﻝ ﺑﻌ ِ ﻳ ﻐ
٢٠٧
ﻓﻠﻤﺎ ﻋﻠﻢ ﺍﻟﻨﱯ ﺃ ﻣﺮﻫﻢ ﺃﻥ ﻳﺮﺩﻭﺍ ﺍﻟﻘﺘﻠﻰ ﺇﱃ ﻣﺼﺎﺭﻋﻬﻢ،ﻓ ﻌ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ»،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ
٣٥٤
ﹶﺃ ﻣ ﺮ ِﺑ ﹶﻘﺘﹶﻠﻰ ﹸﺃ ﺣ ٍﺪ ﹶﺃ ﹾﻥ ﻳ ﺮﺩﻭﺍ ِﺇﻟﹶﻰ ﻣﺼﺎ ِﺭ ِﻋ ِﻬ ﻢ« ،ﻭﻛﹶﺎﻧﻮﺍ ﹶﻗ ﺪ ﻧ ِﻘﻠﹸﻮﺍ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ"
ﺕ ﻋ ﻤﺘِﻲ ِﺑﹶﺄﺑِﻲ ِﻟﺘ ﺪِﻓﻨ ﻪ ﻓِﻲ ﻣﻘﹶﺎِﺑ ِﺮﻧﺎ،ﹶﻓﻨﺎﺩﻯ ﻣﻨﺎﺩِﻱ ﻭ ﻋ ﻦ ﺟﺎِﺑ ٍﺮ ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ﺟﺎ َﺀ
٣٥٥
ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ »:ﺭﺩﻭﺍ ﺍﻟ ﹶﻘﺘﻠﹶﻰ ِﺇﻟﹶﻰ ﻣﻀﺎ ِﺟ ِﻌ ِﻬ ﻢ«
ﻀ ِﻬ ﻢ:ﹶﺃ ﻣ ﺮ ﻩ ِﺑ ﺮ ﺩ ِﻫ ﻢ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﻭﻟﹰﺎ ،ﻭﹶﺃﻣﺎ ﺑ ﻌ ﺪ
ﺼﺤِﻴ ِﺢ ﻳ ﺮ ﺩ ﹶﻗ ﻮ ﹸﻝ ﺑ ﻌ ِ ﺚ ﺍﻟ ﺤﺪِﻳ ِ ﺠ ٍﺮ :ﻭِﺑ ﻬﺬﹶﺍ ﺍﹾﻟ ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺣ
ﻱ ﹶﺃ ﱠﻥ ﺟﺎِﺑﺮﺍ ﺟﺎ َﺀ ﺑِﹶﺄﺑِﻴ ِﻪ ِﺇﻟﹶﻰ ﺍﹾﻟﺒﻘِﻴ ِﻊ ﺑ ﻌ ﺪ ِﺳﺘ ِﺔ ﹶﺃ ﺷ ﻬ ٍﺮ ﺍﻫـ .ﻭ ﻫ ﻮ ﻣ ﺮﺩﻭ ﺩ ِﻟﹶﺄ ﱠﻥ ﻫﺬﹶﺍ ﹶﻓﻠﹶﺎ ِﻟﻤﺎ ﺭ ِﻭ
٣٥٦
ﺏ ﺍﹾﻟ ﻤ ﻨﻘﹸﻮ ِﻝ ﻭﺍﹾﻟ ﻤ ﻌﻘﹸﻮ ِﻝ.
ﺠ ﻤ ﻊ ﻣ ﹾﻘﺒﻮ ﹲﻝ ﺑ ﹾﻞ ﻣﺘ ﻌﻴ ﻦ ِﻋﻨ ﺪ ﹶﺃ ﺭﺑﺎ ِ
ﺍﹾﻟ
ﺸ ﻬﺪﺍ ُﺀِ).ﺇﻟﹶﻰﻱ:ﺍﻟ )ﹶﻓﻨﺎﺩﻯ ﻣﻨﺎﺩِﻱ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ :ﺭﺩﻭﺍ ﺍﹾﻟ ﹶﻘﺘﻠﹶﻰ( ﺟ ﻤ ﻊ ﺍﹾﻟ ﹶﻘﺘِﻴ ِﻞ ﻭ ﻫ ﻮ ﺍﹾﻟ ﻤ ﹾﻘﺘﻮ ﹸﻝ ﹶﺃ ِ
ﺚ
ﺸ ﻬﺪﺍ َﺀ ِﻣ ﻦ ﻣ ﹾﻘﺘِﻠ ِﻬ ﻢ ﺑ ِﻞ ﺍ ﺩِﻓﻨﻮ ﻫ ﻢ ﺣ ﻴ ﹸ ﻱ :ﻣﻘﹶﺎﺗِﻠ ِﻬ ﻢ،ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ:ﻟﹶﺎ ﺗﻨ ﹸﻘﻠﹸﻮﺍ ﺍﻟ
ﻣﻀﺎ ِﺟ ِﻌ ِﻬ ﻢ( ﹶﺃ
ﺾ ﻋﹶﻠﻤﺎِﺋﻨﺎ ،ﻭﻗﹶﺎ ﹶﻝ ﻓِﻲﺿ ٍﻊ ﻟﹶﺎ ﻳﻨ ﹶﻘ ﹸﻞ ِﺇﻟﹶﻰ ﺑﹶﻠ ٍﺪ ﺁ ﺧ ﺮ،ﻗﹶﺎﹶﻟ ﻪ ﻓِﻲ ﺑ ﻌ ِ ﺕ ﻓِﻲ ﻣ ﻮ ِ ﹸﻗِﺘﻠﹸﻮﺍ ،ﻭ ﹶﻛﺬﹶﺍ ﻣ ﻦ ﻣﺎ
ﺿ ٍﻊ ِﺇﻟﹶﻰ
ﺖ ِﻣ ﻦ ﻣ ﻮ ِ ﻚ ﹶﺃ ﱠﻥ ﻧ ﹾﻘ ﹶﻞ ﺍﹾﻟ ﻤﻴ ِ
ﺏ ،ﻭ ﹶﺫِﻟ
ﺍﹾﻟﹶﺄ ﺯﻫﺎ ِﺭ:ﺍﹾﻟﹶﺄ ﻣ ﺮ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ”:ﺭﺩﻭﺍ ﺍﹾﻟ ﹶﻘﺘﻠﹶﻰ ِﻟ ﹾﻠ ﻮﺟﻮ ِ
ﻚ ﻭﺍﹾﻟِﺈ ﹾﻗﺪﺍ ِﻡ ﻋﹶﻠﻴ ِﻪ ،ﻭ ﻫﺬﹶﺍ ﹶﺃ ﹾﻇ ﻬ ﺮ
ﻚ ﺯ ﺟﺮﺍ ﻋ ِﻦ ﺍﹾﻟ ِﻘﻴﺎ ِﻡ ِﺑ ﹶﺬِﻟ ﺐ ﻓِﻴ ِﻪ ﺍﻟﺘ ﻐﻴ ﺮ ﺣﺮﺍ ﻡ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ
ﺿ ٍﻊ ﻳ ﻐﹸﻠ ﻣ ﻮ ِ
ﺴﻴ ﺪ،ﻭﺍﻟﻈﱠﺎ ِﻫ ﺮ ﹶﺃ ﱠﻥ ﻧ ﻬ ﻲ ﺍﻟﻨ ﹾﻘ ِﻞ ﺼﺤِﻴ ﺢ ﻧ ﹶﻘﹶﻠ ﻪ ﺍﻟ ﺤ ِﺮ ِﱘ ﺍﻟﻨ ﹾﻘ ِﻞ ،ﻭ ﻫ ﻮ ﺍﻟ ﺠ ٍﺔ ﻓِﻲ ﺗ
ﺩﻟِﻴ ٍﻞ ﻭﹶﺃ ﹾﻗﻮﻯ ﺣ
ﺤﻀﻮ ِﺭ ﺟﻤﺎ ﻋ ٍﺔ ِﻣ ﻦ ﺼ ِﺮ ِﻩ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ِﺑ ﺹ ِﻣ ﻦ ﹶﻗ ﺸ ﻬﺪﺍ ِﺀِ،ﻟﹶﺄﻧ ﻪ ﻧ ِﻘ ﹶﻞ ﺍﺑ ﻦ ﹶﺃﺑِﻲ ﻭﻗﱠﺎ ٍﺺ ﺑِﺎﻟ ﺨﺘ ﻣ
ﺤ ﻤ ﹶﻞ ﺍﻟﻨ ﻬ ﻲ ﻋﻠﹶﻰ ﻧ ﹾﻘِﻠ ِﻬ ﻢ،ﺑ ﻌ ﺪ ﺩ ﹾﻓِﻨ ِﻬ ﻢ ِﻟ ﻐﻴ ِﺮ ﺼﺤﺎﺑ ِﺔ ،ﻭﹶﻟ ﻢ ﻳﻨ ِﻜﺮﻭﺍ ﹶﻛﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ،ﻭﺍﹾﻟﹶﺄ ﹾﻇ ﻬ ﺮ ﹶﺃ ﹾﻥ ﻳ
ﺍﻟ
ﺸ ﻬﺪﺍ ِﺀ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ}:ﹸﻗ ﹾﻞ ﹶﻟ ﻮ ﹸﻛﻨﺘ ﻢ ﻓِﻲ ﺺ ﺍﻟ ﺼ ِ ﺨ ﻆ ﻣﻀﺎ ِﺟ ِﻌ ِﻬ ﻢ ،ﻭﻟﹶ ﻌ ﱠﻞ ﻭ ﺟ ﻪ ﺗ
ﻋ ﹾﺬ ٍﺭ ،ﻭﻳ ﺆﻳ ﺪ ﻩ ﹶﻟ ﹾﻔ ﹸ
ﺐ ﻋﹶﻠ ﻴ ِﻬ ﻢ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ِﺇﻟﹶﻰ ﻣﻀﺎ ِﺟ ِﻌ ِﻬ ﻢ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٥٤:ﻭﻓِﻴ ِﻪ ِﺣ ﹾﻜ ﻤ ﹲﺔ ﺑﻴﻮِﺗ ﹸﻜ ﻢ ﹶﻟﺒ ﺮ ﺯ ﺍﱠﻟﺬِﻳ ﻦ ﹸﻛِﺘ
ﺱ ﺑِﺎﻟ ﺰﻳﺎ ﺭ ِﺓ
ﺸﺮﺍ ،ﻭﻳﺘﺒ ﺮ ﻙ ﺍﻟﻨﺎ
ﹸﺃ ﺧﺮﻯ :ﻭ ﻫ ﻮ ﺍ ﺟِﺘﻤﺎ ﻋ ﻬ ﻢ ﻓِﻲ ﻣﻜﹶﺎ ٍﻥ ﻭﺍ ِﺣ ٍﺪ ﺣﻴﺎ ﹰﺓ ﻭ ﻣ ﻮﺗﺎ ،ﻭﺑ ﻌﺜﹰﺎ ﻭ ﺣ
ﺤﺒﻨﺎ
ﺚ ﻗﹶﺎ ﹶﻝ »”:ﹸﺃ ﺣ ﺪ ﺟﺒ ﹲﻞ ﻳ ِ ِﺇﻟﹶﻰ ﻣﺸﺎ ِﻫ ِﺪ ِﻫﻢ ﻭﻳﻜﹸﻮ ﹸﻥ ﻭﺳِﻴﹶﻠ ﹰﺔ ِﺇﻟﹶﻰ ِﺯﻳﺎ ﺭ ِﺓ ﺟﺒ ِﻞ ﹸﺃ ﺣ ٍﺪ ،ﺣ ﻴ ﹸ
ﺕ ﻓِﻴ ِﻪ.ﻗﹶﺎ ﹶﻝﺿ ِﻊ ﺍﱠﻟﺬِﻱ ﻣﺎ
ﺖ ﻟﹶﺎ ﻳﻨ ﹶﻘ ﹸﻞ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻮ ِ
ﺤﺒ ﻪ«.ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻤ ﹾﻈ ِﻬ ﺮ:ﻓِﻴ ِﻪ ﺩﻟﹶﺎﹶﻟ ﹲﺔ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﻴ
ﻭﻧ ِ
ﺕ ﺗﺒِﻴ ﺢ
ﻀﺮﻭﺭﺍ
ﺿﺮﻭﺭﺓ ﻭﺍﻟ
ﺖ ﹶﺃ ﱠﻥ ﺍﻟﻐﺴﻞﹶ ﻋِﺒﺎ ﺩﹲﺓ ﻭﺍﳌﹸﺪﺍﻭ ﹸﺓ
ﲔ ﺣﺎﻝ ﺍﳌﹸﺪﺍﻭﺍﺓ ﻭﺗﻐﺴِﻴﻞ ﺍ ﹶﳌﻴ ِ
ﻕ ﺑ
ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍ ﹸﳌﻨِﲑ:ﺍﻟﻔﹶﺮ
ﺕ.ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٨٠ /٦
ﺍﳌﹶﺤﻈﹸﻮﺭﺍ ِ
- ٣٥٤ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ) ( ٢٠٠٤)(٧٩ /٤ﺻﺤﻴﺢ
- ٣٥٥ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) ( ١٧١٧)(٢١٥ /٤ﺻﺤﻴﺢ
- ٣٥٦ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(١٢٢١ /٣
٢٠٨
ﻱ ﹶﺃ ﱠﻥ ﺟﺎِﺑﺮﺍ ﺟﺎ َﺀ ِﺑﹶﺄﺑِﻴ ِﻪ
ﻱ ﺍﺑِﺘﺪﺍ ِﺀ ﹸﺃ ﺣ ٍﺪ ،ﻭﹶﺃﻣﺎ ﺑ ﻌ ﺪ ﻩ ﹶﻓﻠﹶﺎ،ﹶﻟﻤﺎ ﺭ ِﻭ
ﻑ :ﻫﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﻟِﺎﺑِﺘﺪﺍ ِﺀ،ﹶﺃ ِ
ﺍﹾﻟﹶﺄ ﺷ ﺮ
ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﹸﻗِﺘ ﹶﻞ ِﺑﹸﺄ ﺣ ٍﺪ ﺑ ﻌﺪِ ﺳﺘ ِﺔ ﹶﺃ ﺷ ﻬ ٍﺮ ِﺇﻟﹶﻰ ﺍﹾﻟﺒﻘِﻴ ِﻊ ﻭ ﺩﹶﻓﻨ ﻪ ِﺑﻬﺎ.ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ:ﹶﻟ ﻌ ﱠﻞ
ﻚ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺿﺮﻭ ﺭ ﹲﺓ ِﺇﻟﹶﻰ ﺍﻟﻨ ﹾﻘ ِﻞ ﻧ ِﻘ ﹶﻞ ،ﻭِﺇﻟﱠﺎ ﹶﻓﻠﹶﺎِ،ﻟﻤﺎ ﺭﻭﻳﻨﺎ ﻋ ﻦ ﻣﺎِﻟ ٍ ﺖ ﺍﻟﻈﱠﺎ ِﻫ ﺮ ﹶﺃﻧ ﻪ ِﺇ ﹾﻥ ﺩ ﻋ
ﺡ ﻭ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋ ﻤﺮٍﻭ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭﻳﻴ ِﻦﺠﻤﻮ ِ ﺼ ﻌ ﹶﺔ:ﹶﺃﻧ ﻪ ﺑﹶﻠ ﻐ ﻪ ﹶﺃ ﱠﻥ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺍﹾﻟ
ﺻ ﻌ
ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ
ﺴﻴ ﹶﻞ ،ﻭﻛﹶﺎﻧﺎ ﻓِﻲ ﹶﻗﺒ ٍﺮ ﻭﺍ ِﺣ ٍﺪ ،ﻭ ﻫﻤﺎ ِﻣ ﻤ ِﻦ ﺴﻴ ﹸﻞ ﹶﻗﺒ ﺮ ﻫﻤﺎ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﻗﺒ ﺮ ﻫﻤﺎ ِﻣﻤﺎ ﻳﻠِﻲ ﺍﻟ
ﻛﹶﺎﻧﺎ ﹶﻗ ﺪ ﺣ ﹶﻔ ﺮ ﺍﻟ
ﺤ ِﻔ ﺮ ﻋﻨ ﻬﻤﺎ ِﻟﻴ ﻐﻴﺮﺍ ِﻣ ﻦ ﻣﻜﹶﺎِﻧ ِﻬﻤﺎ ،ﹶﻓ ﻮ ِﺟﺪﺍ ﹶﻟ ﻢ ﻳﺘ ﻐﻴﺮﺍ ،ﹶﻛﹶﺄﻧﻤﺎ ﻣﺎﺗﺎ ﺸ ِﻬ ﺪ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ،ﹶﻓ ﺍ ﺳﺘ
ﺖ ﻳ ﺪ ﻩ ﻋ ﻦ
ﻚ،ﹶﻓﹸﺄﻣِﻴ ﹶﻄ ﺡ ﻭﻳ ﺪ ﻩ ﻋﻠﹶﻰ ﺟ ﺮ ِﺣ ِﻪ ﹶﻓ ﺪِﻓ ﻦ ،ﻭ ﻫ ﻮ ﹶﻛ ﹶﺬِﻟ
ﺲ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣﺪ ﻫﻤﺎ ﹶﻗ ﺪ ﺟ ِﺮ ﺑِﺎﹾﻟﹶﺄ ﻣ ِ
ﺖ ﻭﹶﺃ ﺭﺑﻌﻮ ﹶﻥﺤ ﹾﻔ ِﺮ ﻋﻨ ﻬﻤﺎ ِﺳ ﺖ ،ﻭﻛﹶﺎ ﹶﻥ ﺑﻴ ﻦ ﹸﺃ ﺣ ٍﺪ ﻭﺑﻴ ﻦ ﺍﹾﻟ
ﺖ ﹶﻛﻤﺎ ﻛﹶﺎﻧ ﺖ ﹶﻓ ﺮ ﺟ ﻌ ﺟ ﺮ ِﺣ ِﻪ ﹸﺛ ﻢ ﹸﺃ ﺭ ِﺳﹶﻠ
ﺖ :ﻭ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ﻮ ﹸﻝ ﻫ ﻮ ﺍﹾﻟ ﹶﻘ ﻮ ﹸﻝِ،ﻟﹶﺄﻧ ﻪ ﻟﹶﺎ ﻳ ﹶﻈ ﻦ ِﺑﺠﺎِﺑ ٍﺮ ﹶﺃﻧ ﻪ ﻳﻨ ﹸﻘ ﹸﻞ ﺍﻟﻨ ﻬ ﻲ ﻋ ﻦ ﹶﺃ ﹾﻥ ﻳﻨ ﹶﻘ ﹶﻞ.ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ
ﺳﻨ ﹰﺔ،ﹸﻗ ﹾﻠ
ﺼ ﲑ ٍﺓِ،ﺇﻟﱠﺎ ِﻟ ﻌ ﹾﺬ ٍﺭ.ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺏ ِﻟ ﻤ ﺪ ٍﺓ ﹶﻃﻮِﻳﹶﻠ ٍﺔ ﻭﻟﹶﺎ ﹶﻗ ِ ﺶ ﺑ ﻌ ﺪ ِﺇﻫﺎﹶﻟ ِﺔ ﺍﻟﺘﺮﺍ ِ ﺍﹾﻟ ﻬﻤﺎ ِﻡ :ﻭﻟﹶﺎ ﻳﻨﺒ
ﺤ ﻮ ﹾﻝ ﹶﻛِﺜ ﲑ ِﻣ ﻦ ﺽ ﻣ ﻐﺼﻮﺑ ﹲﺔ،ﹶﺃ ﻭ ﻳ ﹾﺄ ﺧ ﹶﺬﻫﺎ ﺷﻔِﻴ ﻊ ،ﻭِﻟﺬﹶﺍ ﹶﻟ ﻢ ﻳ ﺲ:ﻭﺍﹾﻟ ﻌ ﹾﺬ ﺭ ﹶﺃ ﹾﻥ ﻳ ﹾﻈ ﻬ ﺮ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ ﺭ ﺠﻨِﻴ ِ ﺍﻟﺘ
ﺤ ِﺪ ﻣﺎ ﹲﻝ ﻂ ﻓِﻲ ﺍﻟﱠﻠ ﺴ ﹸﻘ ﹶ ﺏِ،ﺇ ﹾﺫ ﻟﹶﺎ ﻋ ﹾﺬ ﺭ،ﻭِ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﻋﺬﹶﺍ ِﺭ ﹶﺃ ﹾﻥ ﻳ
ﺤ ﺮ ِﺽ ﺍﹾﻟ ﺼﺤﺎﺑ ِﺔ ،ﻭﹶﻗ ﺪ ﺩِﻓﻨﻮﺍ ِﺑﹶﺄ ﺭ ِ ﺍﻟ
ﺖ ﹶﻛِﻠ ﻤ ﹸﺔ ﺍﹾﻟ ﻤﺸﺎِﻳ ِﺦ ﻓِﻲ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﺩِﻓ ﻦ ﺍﺑﻨﻬﺎ ﻭ ِﻫ ﻲ ﻏﹶﺎِﺋﺒ ﹲﺔ ﻓِﻲ ﹶﻏﻴ ِﺮ ﺏ،ﹶﺃ ﻭ ِﺩ ﺭ ﻫ ﻢ ِﻟﹶﺄ ﺣ ٍﺪ،ﻭﺍﺗ ﹶﻔ ﹶﻘ ﹶﺛ ﻮ
ﺖ ﺾ ﺍﹾﻟ ﻤﺘﹶﺄ ﺧﺮِﻳ ﻦ ﻟﹶﺎ ﻳ ﹾﻠﺘ ﹶﻔ
ﺠﻮِﻳ ِﺰ ﺷﻮﺍ ﱢﺫ ﺑ ﻌ ِ ﻚ ِﻟﺘ
ﺴ ﻌﻬﺎ ﹶﺫِﻟ ﺕ ﻧ ﹾﻘﹶﻠ ﻪ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ
ﺼِﺒ ﺮ ﹶﻓﹶﺄﺭﺍ ﺩ
ﺑﹶﻠ ِﺪﻫﺎ ﹶﻓﹶﻠ ﻢ ﺗ
ﺻﻠﹶﺎ ٍﺓ ﹶﻓﹶﻠ ﻢﺴ ٍﻞ،ﹶﺃ ﻭ ِﺑﹶﻠﺎ ﺶ ،ﻭﹶﻗ ﺪ ﺩِﻓ ﻦ ِﺑﻠﹶﺎ ﹸﻏ ِﺇﹶﻟﻴ ِﻪ ،ﻭﹶﻟ ﻢ ﻧ ﻌﹶﻠ ﻢ ﺧِﻠﹶﺎﻓﹰﺎ ﺑﻴ ﻦ ﺍﹾﻟ ﻤﺸﺎِﻳ ِﺦ ﻓِﻲ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳﻨﺒ
ﺴ ِﻮﻳ ِﺔ ﺍﻟﱠﻠِﺒ ِﻦ ﹶﻓﻠﹶﺎ
ﺤ ﹶﻘ ﻪ ﻳﺘ ﻤ ﱠﻜ ﻦ ِﺑ ِﻪ ِﻣﻨ ﻪ،ﹶﺃﻣﺎ ِﺇﺫﹶﺍ ﹶﺃﺭﺍﺩﻭﺍ ﻧ ﹾﻘﻠﹶ ﻪ ﹶﻗﺒ ﹶﻞ ﺍﻟ ﺪ ﹾﻓ ِﻦ ﹶﺃ ﻭ ﺗ
ﺽ ﹶﻟ ِ
ﻳﺒِﻴﺤﻮ ﻩ ِﻟﺘﺪﺍ ﺭ ِﻙ ﹶﻓ ﺮ ٍ
ﺲِ:ﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻤﺴﺎﹶﻓ ﹶﺔ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﻘﹶﺎِﺑ ِﺮ ﹶﻗ ﺪ ﺗﺒﹸﻠ ﹸﻎ ﻫﺬﹶﺍ ﺠﻨِﻴ ِ ﺤ ﻮ ﻣِﻴ ٍﻞ ﹶﺃ ﻭ ﻣِﻴﹶﻠﻴ ِﻦ.ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﺘ ﺱ ِﺑﻨ ﹾﻘِﻠ ِﻪ ﻧ
ﺑ ﹾﺄ
ﻚ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻧ ﹾﻘﹶﻠ ﻪ ِﻣ ﻦ ﺑﹶﻠ ٍﺪ ِﺇﻟﹶﻰ ﺑﹶﻠ ٍﺪ ﺤ ﻤ ِﺪ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﹶﺫِﻟ ﺴ ﻲ :ﹶﻗ ﻮ ﹸﻝ ﻣ ﺴ ﺮ ﺧ ِ
ﺍﹾﻟ ِﻤ ﹾﻘﺪﺍ ﺭ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ
ﺿ ﻲﺸ ﹶﺔ ﺭ ِ ﺕ ِﺑﻬﺎ ،ﻭﻧ ِﻘ ﹶﻞ ﻋ ﻦ ﻋﺎِﺋ
ﺐ ﹶﺃ ﹾﻥ ﻳ ﺪﹶﻓ ﻦ ﹸﻛﻞﱞ ﻓِﻲ ﻣ ﹾﻘﺒ ﺮ ِﺓ ﺍﹾﻟﺒ ﹾﻠ ﺪ ِﺓ ﺍﱠﻟﺘِﻲ ﻣﺎ
ﺤ ﺴﺘ
ﻣ ﹾﻜﺮﻭ ﻩ،ﻭﺍﹾﻟ ﻤ
ﺕ ﺑِﺎﻟﺸﺎ ِﻡ ،ﻭ ﺣ ِﻤ ﹶﻞ ﺕ ﹶﻗﺒ ﺮ ﹶﺃﺧِﻴﻬﺎ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ،ﻭﻛﹶﺎ ﹶﻥ ﻣﺎ ﲔ ﺯﺍ ﺭ ﺖ ِﺣ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ:ﹶﺃﻧﻬﺎ ﻗﹶﺎﹶﻟ
ﺲ:ﻓِﻲ ﺠﻨِﻴ ِ ﺖ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﺘ ﺚ ﻣ ﻚ ﺣﻴ ﹸ ﻚ ،ﻭﹶﻟ ﺪﹶﻓﻨﺘ ﻚ ِﺇﹶﻟ ﻲ ﻣﺎ ﻧ ﹶﻘ ﹾﻠﺘ
ِﻣﻨﻬﺎ :ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟﹶﺄ ﻣ ﺮ ﻓِﻴ
ﺼ ﺮ ،ﻭﻧ ِﻘ ﹶﻞ ﻋﻨ ﻪ ِﺇﻟﹶﻰ
ﺕ ِﺑ ِﻤ ﺏ ﻣﺎ ﺍﻟﻨ ﹾﻘ ِﻞ ِﻣ ﻦ ﺑﹶﻠ ٍﺪ ِﺇﻟﹶﻰ ﺑﹶﻠ ٍﺪ ﻟﹶﺎ ِﺇﹾﺛ ﻢِ،ﻟﻤﺎ ﻧ ِﻘ ﹶﻞ ﹶﺃ ﱠﻥ ﻳ ﻌﻘﹸﻮ
ﺼ ﺮ ِﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ ﻒ ﺑ ﻌ ﺪ ﻣﺎ ﹶﺃﺗﻰ ﻋﹶﻠﻴ ِﻪ ﺯﻣﺎ ﹲﻥ ِﻣ ﻦ ِﻣ ﺕ ﻳﻮ ﺳ ﺍﻟﺸﺎ ِﻡ ،ﻭﻣﻮﺳﻰ ﻧ ﹶﻘ ﹶﻞ ﺗﺎﺑﻮ
ﻁ ﹶﻛ ﻮِﻧ ِﻪ ﺷ ﺮﻋﺎ
ﻉ ﻣ ﻦ ﹶﻗﺒﹶﻠﻨﺎ ،ﻭﹶﻟ ﻢ ﺗﺘ ﻮﱠﻓ ﺮ ﻓِﻲ ﺷﺮﻭ ِ
ﺨﻔﹶﻰ ﹶﺃ ﱠﻥ ﻫﺬﹶﺍ ﺷ ﺮ
ِﻟﻴﻜﹸﻮ ﹶﻥ ﻣ ﻊ ﺁﺑﺎِﺋ ِﻪ ﺍﻫـ .ﻭﻟﹶﺎ ﻳ
٢٠٩
ﺤ ِﻤ ﹶﻞ
ﺿﻴ ﻌ ٍﺔ ﻋﻠﹶﻰ ﹶﺃ ﺭﺑ ﻌ ِﺔ ﹶﻓﺮﺍ ِﺳ ﺦ ِﻣ ﻦ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﹶﻓ
ﺹ ﻓِﻲ
ﹶﻟﻨﺎ ِﺇﻟﱠﺎ ﺍﻧ ﻪ ﻧﻘِ ﹶﻞ ﻋ ﻦ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﻭﻗﱠﺎ ٍ
ﲔ ﻣ ﻮِﺗ ِﻪ ﻟﹶﺎ ﺑ ﻌ ﺪ ﺩ ﹾﻓِﻨ ِﻪ ﹶﻓﻠﹶﺎ ﺩ ﺧ ﹶﻞ ﹶﻟ ﻪ ﻓِﻲ
ﻕ ﺍﻟ ﺮﺟﺎ ِﻝ ِﺇﹶﻟﻴﻬﺎ ﺍﻫـ .ﻭﻓِﻴ ِﻪ ﹶﺃﻧ ﻪ ﻧ ِﻘ ﹶﻞ ِﺣ ﻋﻠﹶﻰ ﹶﺃ ﻋﻨﺎ ِ
ﻒ ﻋ ﻦ ﻋ ﹾﺬ ٍﺭ ﹶﺃﻳﻀﺎ ،ﹶﻓﻠﹶﺎ ﺗﻨﺎِﻓ ﻲ ﺑﻴ ﻦ ﺍﹾﻟِﺈﹾﺛ ِﻢ ﺏ ﻭﻳﻮ ﺳ ﺤ ﻤ ﹶﻞ ﻧ ﹾﻘ ﹸﻞ ﻳ ﻌﻘﹸﻮ
ﻀﻴ ِﺔ ،ﻭﻳ ﻤ ِﻜ ﻦ ﹶﺃ ﹾﻥ ﻳ ﺍﹾﻟ ﹶﻘ ِ
ﺐﺽ.ﻗﹶﺎ ﹶﻝ ﺻﺎ ِﺣ ﻑ ﺍﹾﻟﹶﺄ ﻭﻟﹶﻰ ِﺇﻟﱠﺎ ِﻟﻌﺎ ِﺭ ٍ ﺤﻤﻮﹶﻟ ﹲﺔ ﻋﻠﹶﻰ ﺍﻟﺘﻨﺰِﻳ ِﻪ ،ﻭ ﻫ ﻮ ِﺧﻠﹶﺎ ﻭﺍﹾﻟ ﹶﻜﺮﺍ ﻫ ِﺔِ،ﺇ ِﺫ ﺍﹾﻟ ﹶﻜﺮﺍ ﻫ ﹸﺔ ﻣ
ﺕ ﻓِﻲ ﺑﹶﻠ ِﺪ ِﻩ ﻳ ﹾﻜ ﺮ ﻩ ﻧ ﹾﻘﹸﻠ ﻪ ِﺇﻟﹶﻰ ﹸﺃ ﺧﺮﻯِ،ﻟﹶﺄﻧ ﻪ ﺍ ﺷِﺘﻐﺎ ﹲﻝ ِﺑﻤﺎ ﻟﹶﺎ ﻳﻔِﻴ ﺪِ،ﺑﻤﺎ ﻓِﻴ ِﻪﺍﹾﻟ ِﻬﺪﺍﻳ ِﺔ :ﻭ ﹸﺫ ِﻛ ﺮ ﹶﺃ ﱠﻥ ﻣ ﻦ ﻣﺎ
ﺐ ﻋﹶﻠﻴ ِﻪ ﻓﹶﺎِﺋ ﺪ ﹲﺓ ِﻣ ﻦ ﻧ ﹾﻘِﻠ ﻪ ِﺇﻟﹶﻰ ﹶﺃ ﺣ ِﺪﺖ:ﹶﻓِﺈﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳﺘ ﺮﺗ ﻚ ﹶﻛﺮﺍ ﻫ ﹰﺔ،ﹸﻗ ﹾﻠ ﺗ ﹾﺄ ِﺧ ﲑ ﺩ ﹾﻓِﻨ ِﻪ ،ﻭ ﹶﻛﻔﹶﻰ ِﺑ ﹶﺬِﻟ
ﻚﺏ ﹶﻗﺒ ِﺮ ﹶﺃ ﺣ ٍﺪ ِﻣ ﻦ ﺍﹾﻟﹶﺄﻧِﺒﻴﺎ ِﺀ،ﹶﺃ ِﻭ ﺍﹾﻟﹶﺄ ﻭِﻟﻴﺎ ِﺀ،ﹶﺃ ﻭ ِﻟﻴﺰﻭ ﺭ ﻩ ﹶﺃﻗﹶﺎ ِﺭﺑ ﻪ ِﻣ ﻦ ﹶﺫِﻟ ﺤ ﺮ ﻣﻴ ِﻦ ﹶﺃ ﻭ ِﺇﻟﹶﻰ ﹸﻗ ﺮ ِ ﺍﹾﻟ
ﺺ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺷ ﻬﺪﺍ ِﺀ ﹸﺃ ﺣ ٍﺪ،ﹶﺃ ﻭ ﻣ ﻦ ﻓِﻲ ﻣ ﻌﻨﺎ ﻫ ﻢِ ،ﻣ ﻦ ﻣ ﹾﻄﹶﻠ ِﻖ ﻚ،ﹶﻓﻠﹶﺎ ﹶﻛﺮﺍ ﻫ ﹶﺔ ِﺇﻟﱠﺎ ﻣﺎ ﻧ
ﺍﹾﻟﺒﹶﻠ ِﺪ ،ﻭ ﹶﻏﻴ ِﺮ ﹶﺫِﻟ
٣٥٧
ﺸ ﻬﺪﺍ ِﺀ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ.
ﺍﻟ
ﻱ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﹶﺃ ﻣ ﺮ ِﺑ ﹶﻘﺘﻠﹶﻰ
ﺚ ﹸﻗﺘِﻞِ.ﻟﻤﺎ ﺭ ِﻭ ﺐ ﺩ ﹾﻓﻨ ﻪ ﺣﻴ ﹸ
ﺤ ﺴﺘ ﺸﻬِﻴ ﺪ ﻳ ﻭﺍﺗ ﹶﻔ ﻖ ﺍ َﻷِﺋ ﻤ ﹸﺔ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ
ﺡ ،ﻭﻳﺘ ﺮ ﻙ ﻋﹶﻠﻴ ِﻪ
ﻼﺴﹶ ﺤﺪِﻳ ﺪ ﻭﺍﻟ ﻉ ﻋﻨ ﻪ ﺍﹾﻟ ﹸﺃ ﺣ ٍﺪ ﹶﺃ ﹾﻥ ﻳ ﺮﺩﻭﺍ ِﺇﻟﹶﻰ ﻣﺼﺎ ِﺭ ِﻋ ِﻬ ﻢ .ﻭﹶﺃﻧ ﻪ ﻳﻨ ﺰ
ﻉﺱ”:ﹶﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻣ ﺮ ِﺑ ﹶﻘﺘﻠﹶﻰ ﹸﺃ ﺣ ٍﺪ ﹶﺃ ﹾﻥ ﻳﻨ ﺰ ﻱ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ ﺴ ﻮﺗ ﻪ ِﻟﻤﺎ ﺭ ِﻭ ﺧﻔﱠﺎ ﻩ ،ﻭﹶﻗﹶﻠﻨ
ﺸﻬِﻴ ِﺪ ِﺑِﺜﻴﺎِﺑ ِﻪ ﺣﺘ ﻢ ِﻋﻨ ﺪ ﺠﻠﹸﻮ ﺩ ،ﻭﹶﺃ ﹾﻥ ﻳ ﺪﹶﻓﻨﻮﺍ ﻓِﻲ ِﺛﻴﺎِﺑ ِﻬ ﻢ ِﺑ ِﺪﻣﺎِﺋ ِﻬ ﻢ .ﻭ ﺩ ﹾﻓ ﻦ ﺍﻟ
ﺤﺪِﻳ ﺪ ﻭﺍﹾﻟ ﻋﻨ ﻬ ﻢ ﺍﹾﻟ
ﻉﺤﻨﺎِﺑﹶﻠ ِﺔ.ﹶﻓِﻠ ﹾﻠ ﻮِﻟ ﻲ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰ
ﺚ ،ﻭﹶﺃ ﻭﻟﹶﻰ ِﻋ ﻨ ﺪ ﺍﻟﺸﺎِﻓ ِﻌﻴ ِﺔ ﻭﺍﹾﻟ ﺤﺪِﻳ ِﻼ ِﺑﻈﹶﺎ ِﻫ ِﺮ ﺍﹾﻟ ﺤﻨ ِﻔﻴ ِﺔ ﻭﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ِﺔ ﻋ ﻤ ﹰ ﺍﹾﻟ
٣٥٨
ﻋﻨ ﻪ ِﺛﻴﺎﺑ ﻪ ،ﻭﻳ ﹶﻜ ﱢﻔﻨ ﻪ ِﺑ ﻐﻴ ِﺮﻫﺎ .
ﻭﻟﻌﻞ ﻣﻦ ِﺣﻜﹶﻢ ﺃﻣﺮﻩ ﺑﺮﺩﻫﻢ ﺇﱃ ﻣﻀﺎﺟﻌﻬﻢ ﻛﻮﻥ ﺫﻟﻚ ﻋﱪﺓ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﳚﻴﺌﻮﻥ
ﺑﻌﺪﻫﻢ،ﻭﻳﺰﻭﺭﻭﻥ ﺳﺎﺣﺔ ﺍﳌﻌﺮﻛﺔ ﻓﻴﺘﺬﻛﺮﻭﻥ ﺃﻋﻼﻡ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﻋﻠﻰ
ﺃﻛﺘﺎﻓﻬﻢ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ،ﻭﺿﺤﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﺟﻞ ﺭﻓﻊ ﺭﺍﻳﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ،ﻭﻫﺪﺍﻳﺔ
ﺍﻟﻨﺎﺱ ﻟﻪ ﺑﻜﻞ ﻣﺎ ﳝﻠﻜﻮﻥ ﺣﱴ ﻧﻔﻮﺳﻬﻢ ﻭﺭﻭﻭﺍ ﺑﺪﻣﺎﺋﻬﻢ ﺗﻠﻚ ﺍﻷﺭﺽ ﺍﻟﱵ ﻣﺎﺯﺍﻟﺖ ﺷﺎﻫﺪ
ﺻﺪﻕ ﻋﻠﻰ ﺍﻟﺒﺬﻝ ﻭﺍﻟﺘﻀﺤﻴﺔ.
ﻼ ﺃﺣﺪﺍﺙ ﺍﻟﻐﺰﻭﺓ ﻭﻣﻮﺍﻗﻊ ﺣﺰﺏ ﺍﷲ ﺍﺎﻫﺪﻳﻦ،ﻭﺣﺰﺏ ﻭﻛﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻳﻘﻒ ﺍﳌﺴﻠﻢ ﻣﺘﺄﻣ ﹰ
ﺍﻟﺸﻴﻄﺎﻥ ﺍﶈﺎﺭﺑﲔ،ﻳﺄﺧﺬ ﰲ ﺍﻟﺪﻋﺎﺀ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﺷﻬﺪﺍﺀ ﻋﻨﺪﻩ.
- ٣٥٧ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(١٢٢٠ /٣
- ٣٥٨ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ -ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺘﻴﺔ )(١٠ /٢١
٢١٠
ﻭﻛﺬﻟﻚ ﺇﺭﺷﺎﺩ ﻟﻠﻤﺴﻠﻢ ﺑﺄﻥ ﻳﺪﻓﻦ ﰲ ﺃﻱ ﺃﺭﺽ ﳝﻮﺕ،ﻭﻻ ﺩﺍﻋﻲ ﻟﻨﻘﻠﻪ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﺁﺧﺮ
ﺚ ﻭﻳ ﻌﹶﻠ ﻢ ﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭﺣﺎ ِﻡ
ﻓﺎﻷﺭﺽ ﻛﻠﻬﺎ ﺃﺭﺽ ﺍﷲ }ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ِﻋﻨ ﺪ ﻩ ِﻋ ﹾﻠ ﻢ ﺍﻟﺴﺎ ﻋ ِﺔ ﻭﻳﻨ ﺰ ﹸﻝ ﺍﹾﻟ ﻐﻴ ﹶ
ﺕ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻋﻠِﻴ ﻢ ﺧِﺒ ﲑ
ﺽ ﺗﻤﻮ ﻱ ﹶﺃ ﺭ ٍ ﺲ ِﺑﹶﺄ ﺐ ﹶﻏﺪﺍ ﻭﻣﺎ ﺗ ﺪﺭِﻱ ﻧ ﹾﻔ ﺴ ﺲ ﻣﺎﺫﹶﺍ ﺗ ﹾﻜ ِ
ﻭﻣﺎ ﺗ ﺪﺭِﻱ ﻧ ﹾﻔ
{ ]ﻟﻘﻤﺎﻥ[٣٤:
ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﺗﺸﻬﺪ ﻷﻫﻞ ﺍﻟﻄﺎﻋﺔ ﺑﻄﺎﻋﺘﻬﻢ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﳌﻌﺎﺻﻲ ﺑﻌﺼﻴﺎﻢ ﻓﺈﻥ ﺧﲑ
ﻋﻤﻞ ﻳﻘﺪﻣﻪ ﺍﳌﺆﻣﻦ -ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ -ﺍﳌﻮﺕ ﰲ ﺳﺒﻴﻠﻪ،ﻭﻣﻀﺠﻌﻪ ﺍﻟﺬﻱ ﻓﺎﺿﺖ ﺭﻭﺣﻪ
ﻓﻴﻪ،ﻭﻫﻮ ﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻭﱃ ﺑﻪ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺑﻘﺎﻉ ﺍﻷﺭﺽ،ﻛﻤﺎ ﺃﻥ ﻣﺮﻗﺪﻩ ﰲ ﺫﻟﻚ
ﷲ ﻫ ِﺬ ِﻩ
ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﺑﻠﻠﻪ ﺩﻣﻪ ﺧﲑ ﳍﻪ ﻣﻦ ﺑﻘﻌﺔ ﺃﺧﺮﻯ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮ ﻳ ﺮ ﹶﺓ،ﻗﹶﺎ ﹶﻝ:ﹶﻗ ﺮﹶﺃ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲﺙ ﹶﺃ ﺧﺒﺎ ﺭﻫﺎ{ ]ﺍﻟﺰﻟﺰﻟﺔ،[٤:ﻗﹶﺎ ﹶﻝ»:ﹶﺃﺗ ﺪﺭﻭ ﹶﻥ ﻣﺎ ﹶﺃ ﺧﺒﺎ ﺭﻫﺎ؟«،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎﻟﹸﻮﺍ:ﺍ ُ ﺤ ﺪ ﹸ ﺍﻟﹾﺂﻳ ﹶﺔ }ﻳ ﻮ ﻣِﺌ ٍﺬ ﺗ
ﺸ ﻬ ﺪ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﻋﺒ ٍﺪ ﻭﹶﺃ ﻣ ٍﺔ ِﺑﻤﺎ ﻋ ِﻤ ﹶﻞ ﻋﻠﹶﻰ ﹶﻇ ﻬ ِﺮﻫﺎ،ﹶﺃ ﹾﻥ
ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ،ﻗﹶﺎ ﹶﻝ »:ﹶﻓِﺈ ﱠﻥ ﹶﺃ ﺧﺒﺎ ﺭﻫﺎ ﹶﺃ ﹾﻥ ﺗ
ﺗﻘﹸﻮ ﹶﻝ ﻋ ِﻤ ﹶﻞ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ﻓِﻲ ﻳ ﻮ ِﻡ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ«،ﻗﹶﺎ ﹶﻝ»:ﹶﻓ ﻬ ِﺬ ِﻩ ﹶﺃ ﺧﺒﺎ ﺭﻫﺎ«.٣٥٩
ﺤﻨﺎِﺑﹶﻠ ﹸﺔ ِﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﹶﻻ ﻳﺠﻮ ﺯ ﺸﺎِﻓ ِﻌﻴ ﹸﺔ ﻭﺍﹾﻟ
ﺤﻨ ِﻔﻴ ﹸﺔ ﻭﺍﻟ
ﺐ ﺍﹾﻟ
ﻭﺃﻣﺎ ﺍﳌﻴﺖ ﻏﲑ ﺷﻬﻴﺪ ﺍﳌﻌﺮﻛﺔ،ﻓﻘﺪ ﹶﺫ ﻫ
ﺤﻨ ِﻔﻴ ِﺔﺾ ﺍﹾﻟ ﻤﺘﹶﺄ ﺧﺮِﻳ ﻦ ِﻣ ﻦ ﺍﹾﻟ ﺖ ِﻣ ﻦ ﻣﻜﹶﺎ ٍﻥ ِﺇﻟﹶﻰ ﺁ ﺧ ﺮ ﺑ ﻌ ﺪ ﺍﻟ ﺪ ﹾﻓ ِﻦ ﻣ ﹾﻄﹶﻠﻘﹰﺎ.ﻭﹶﺃ ﹾﻓﺘﻰ ﺑ ﻌ ﻧﻘﹾﻞ ﺍﹾﻟ ﻤﻴ ِ
ﺤﻨ ِﻔﻴ ِﺔ ﻓِﻲ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﺩِﻓ ﻦ
ﻕ ﻣﺸﺎِﻳ ِﺦ ﺍﹾﻟ ﻼ ﻋ ِﻦ ﺍﹾﻟ ﹶﻔﺘ ِﺢ:ﺍﺗﻔﹶﺎ ﺠﻮﺍ ِﺯ ِﻩ ِﺇ ﱠﻻ ﹶﺃ ﱠﻥ ﺍﺑ ﻦ ﻋﺎِﺑﺪِﻳ ﻦ ﺭ ﺩ ﻩ ﹶﻓﻘﹶﺎﻝ ﻧ ﹾﻘ ﹰ
ِﺑ
ﺠﻮِﻳ ﺰ ﻚ،ﹶﻓﺘ
ﺴ ﻌﻬﺎ ﹶﺫِﻟ ﺕ ﻧ ﹾﻘﹶﻠ ﻪ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﹶﻻ ﻳ ﺼِﺒ ﺮ ،ﻭﹶﺃﺭﺍ ﺩ
ﺍﺑﻨﻬﺎ ﻭ ِﻫ ﻲ ﻏﹶﺎِﺋﺒ ﹲﺔ ﻓِﻲ ﹶﻏﻴ ِﺮ ﺑﹶﻠ ِﺪﻫﺎ ﹶﻓﹶﻠ ﻢ ﺗ
ﺖ ِﺇﹶﻟﻴ ِﻪ .
ﺾ ﺍﹾﻟ ﻤﺘﹶﺄ ﺧﺮِﻳ ﻦ ﹶﻻ ﻳ ﹾﻠﺘ ﹶﻔ ﺑ ﻌ ِ
ﺼ ﺮ ِﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ ؛ِﻟﻴﻜﹸﻮﻧﺎ ﻣ ﻊ ﺁﺑﺎِﺋ ِﻬﻤﺎ ﺍﹾﻟ ِﻜﺮﺍ ِﻡﺴﻠﹶﺎ ﻡ ِﻣ ﻦ ِﻣ
ﻒ ﻋﹶﻠﻴ ِﻬﻤﺎ ﺍﻟ ﺏ ﻭﻳﻮ ﺳ ﻭﹶﺃﻣﺎ ﻧﻘﹾﻞ ﻳ ﻌﻘﹸﻮ
ﻁ ﹶﻛ ﻮِﻧ ِﻪ ﺷ ﺮﻋﺎ ﹶﻟﻨﺎ .
ﻉ ﻣ ﻦ ﹶﻗﺒﹶﻠﻨﺎ ،ﻭﹶﻟ ﻢ ﻳﺘ ﻮﱠﻓ ﺮ ﻓِﻴ ِﻪ ﺷﺮﻭ ﹸ
ﹶﻓ ﻬ ﻮ ﺷ ﺮ
ﺱ ِﺑﻨ ﹾﻘِﻠ ِﻪ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ،ﻭﻗِﻴﻞ ِﺇﻟﹶﻰ ﻣﺎ
ﺤﻨ ِﻔﻴ ﹸﺔ ﻭ ﻫ ﻮ ِﺭﻭﺍﻳ ﹲﺔ ﻋ ﻦ ﹶﺃ ﺣ ﻤ ﺪ ﹶﺃﻧ ﻪ ﹶﻻ ﺑ ﹾﺄ
ﻭﹶﺃﻣﺎ ﹶﻗﺒﻞ ﺩ ﹾﻓِﻨ ِﻪ ﹶﻓﻴﺮﻯ ﺍﹾﻟ
ﺤ ﻤ ﺪ ِﺑ ﹶﻘ ﺪ ِﺭ ﻣِﻴ ٍﻞ ﹶﺃ ﻭ ﻣِﻴﹶﻠﻴ ِﻦ .
ﺴ ﹶﻔ ِﺮ ،ﻭﹶﻗﻴ ﺪ ﻩ ﻣ
ﺩﻭ ﹶﻥ ﻣ ﺪ ِﺓ ﺍﻟ
- ٣٥٩ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) ( ١١٦٢٩)(٣٤٢ /١٠ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٧٣٦٠)(٣٦٠ /١٦ﺣﺴﻦ
ﻟﻐﲑﻩ
٢١١
ﺖ ﹶﻗﺒﻞ ﺍﻟ ﺪ ﹾﻓ ِﻦ ِﻣ ﻦ ﺑﹶﻠ ٍﺪ ِﺇﻟﹶﻰ
ﺤﻨﺎِﺑﻠﹶ ِﺔ ِﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﹶﻻ ﻳﺠﻮ ﺯ ﻧﻘﹾﻞ ﺍﹾﻟ ﻤﻴ ِ
ﺐ ﺟ ﻤﻬﻮ ﺭ ﺍﻟﺸﺎِﻓ ِﻌﻴ ِﺔ ﻭﺍﹾﻟ
ﻭ ﹶﺫ ﻫ
ﻒ ِﻟ ﻤ ﺆﻧِﺘ ِﻪ ،ﻭﹶﺃ ﺳﹶﻠ ﻢ
ﻚ ﹶﺃ ﺧ
ﺻﺤِﻴ ٍﺢ .ﻭِﺑ ِﻪ ﻗﹶﺎﻝ ﺍ َﻷ ﻭﺯﺍ ِﻋ ﻲ ﻭﺍﺑ ﻦ ﺍﹾﻟ ﻤﻨ ِﺬ ِﺭ .ﻭِﻟﹶﺄ ﱠﻥ ﹶﺫِﻟ ﺽ ﺁ ﺧ ﺮ ِﺇ ﱠﻻ ِﻟ ﻐ ﺮ ٍ
ﺻﺤِﻴ ﺢ ﺟﺎ ﺯ . ﺽ ﹶﻟ ﻪ ِﻣ ﻦ ﺍﻟﺘ ﻐِﻴ ِﲑ ،ﻭﹶﺃﻣﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻪ ﹶﻏ ﺮ
ﺖﺏ ﻣ ﱠﻜ ﹶﺔ،ﹶﺃ ِﻭ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ،ﹶﺃ ﻭ ﺑﻴ ِ ﻗﹶﺎﻝ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ :ﹶﻻ ﹸﺃ ِﺣﺒ ﻪ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ِﺑ ﹸﻘ ﺮ ِ
ﺾ ﺍﻟﺸﺎِﻓ ِﻌﻴ ِﺔ:ﻳ ﹾﻜ ﺮ ﻩ ﻧ ﹾﻘﹸﻠ ﻪ ،ﻭﻗﹶﺎﻝ
ﺨﺘﺎ ﺭ ﹶﺃ ﹾﻥ ﻳﻨﻘﹶﻞ ِﺇﹶﻟﻴﻬﺎ ِﻟ ﹶﻔﻀﻞ ﺍﻟ ﺪ ﹾﻓ ِﻦ ﻓِﻴﻬﺎ ،ﻭﻗﹶﺎﻝ ﺑ ﻌ ﺱ.ﹶﻓﻴ ﺍﹾﻟ ﻤ ﹾﻘ ِﺪ ِ
ﺤ ﺮ ﻡ ﻧ ﹾﻘﹸﻠ ﻪ.
ﺐ ﺍﻟﺘِﺘ ﻤ ِﺔ ﻭﺁ ﺧﺮﻭ ﹶﻥ:ﻳ
ﺻﺎ ِﺣ
ﺖ ﹶﻗﺒﻞ ﺍﻟ ﺪ ﹾﻓ ِﻦ ﻭ ﹶﻛﺬﹶﺍ ﺑ ﻌ ﺪ ﻩ ِﻣ ﻦ ﻣﻜﹶﺎ ٍﻥ ِﺇﻟﹶﻰ ﺁ ﺧ ﺮ ﻭﹶﺃﻣﺎ ﺍﹾﻟﻤﺎﻟِ ِﻜﻴ ﹸﺔ ﹶﻓﻴﺠﻮ ﺯ ِﻋ ﻨ ﺪ ﻫ ﻢ ﻧﻘﹾﻞ ﺍﹾﻟ ﻤﻴ ِ
ﻁ ِﻫ ﻲ: ﺸﺮﻭ ٍ ِﺑ
ﺠ ﺮ ﺣﺎﻝ ﻧ ﹾﻘِﻠ ِﻪ -ﹶﺃ ﹾﻥ ﹶﻻ ﻳﻨ ﹶﻔ ِ
ﻚ ﺣ ﺮ ﻣﺘ ﻪ
-ﹶﺃ ﹾﻥ ﹶﻻ ﺗﻨﺘ ﻬ
ﺿ ِﻊ
ﺤ ﺮ،ﹶﺃ ﻭ ﺗ ﺮﺟﻰ ﺑ ﺮ ﹶﻛ ﹸﺔ ﺍﹾﻟ ﻤ ﻮ ِ
ﻑ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﹸﻛﹶﻠ ﻪ ﺍﹾﻟﺒ
ﺨﺎ
ﺤ ٍﺔ :ﹶﻛﹶﺄ ﹾﻥ ﻳ ﺼﹶﻠ -ﻭﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ِﻟ ﻤ
ﺏ ِﺯﻳﺎ ﺭ ِﺓ ﹶﺃ ﻫِﻠ ِﻪ،ﹶﺃ ﻭ ﺩ ﹾﻓ ِﻦ ﻣ ﻦ ﹶﺃ ﺳﹶﻠ ﻢ ِﺑ ﻤ ﹾﻘﺒ ﺮ ِﺓ
ﺍﹾﻟ ﻤﻨﻘﹸﻮﻝ ِﺇﹶﻟﻴ ِﻪ،ﹶﺃ ﻭ ِﻟﻴ ﺪﹶﻓ ﻦ ﺑﻴ ﻦ ﹶﺃ ﻫِﻠ ِﻪ،ﹶﺃ ﻭ ِﻟﹶﺄﺟﻞ ﹸﻗ ﺮ ِ
ﻁ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﻒ ﺷ ﺮ ﹲ ﺨﱠﻠ ﲔ .ﹶﻓِﺈ ﹾﻥ ﺗ ﺴِﻠ ِﻤ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ،ﹶﻓﻴﺘﺪﺍ ﺭ ﻙ ِﺑِﺈ ﺧﺮﺍ ِﺟ ِﻪ ِﻣﻨﻬﺎ ،ﻭ ﺩ ﹾﻓِﻨ ِﻪ ﻓِﻲ ﻣ ﹾﻘﺒ ﺮ ِﺓ ﺍﹾﻟ ﻤ
٣٦٠
ﻼﹶﺛ ِﺔ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﻘﹾﻞ ﺣﺮﺍﻣﺎ . ﻁ ﺍﻟﱠﺜ ﹶ ﺸﺮﻭ ِ ﺍﻟ
ﻒ ﻓِﻲ ﺟﻮﺍﺯ ﻧﻘﻞ ﺍ ﹶﳌﻴﺖ ﻣِﻦ ﺑﻠﹶﺪ ِﺇﻟﹶﻰ ﺑﻠﹶﺪ،ﹶﻓﻘِﻴ ﹶﻞ:ﻳﻜﺮﻩ ﻟِﻤﺎ ﻓِﻴ ِﻪ ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ":ﻭﺍﺧﺘِﻠ
ﻚ ﻋﻠﹶﻰ
ﺐ،ﻭﺍﻷَﻭﻟﹶﻰ ﺗﱰِﻳﻞ ﹶﺫِﻟ ﺤ ﻚ ﺣﺮﻣﺘﻪ،ﻭﻗِﻴ ﹶﻞ ﻳﺴﺘ
ﻣِﻦ ﺗﺄﺧِﲑ ﺩﻓﻨﻪ ﻭﺗﻌﺮِﻳﻀﻪ ِﻟﻬﺘ ِ
ﺿﻠﹶﺔ،ﻭﺗﺨﺘﻠِﻒ
ﺚ ﻟﹶﻢ ﻳﻜﹸﻦ ﻫﻨﺎ ﻙ ﹶﻏﺮﺽ ﺭﺍﺟِﺢ ﻛﺎﻟﺪﻓ ِﻦ ﻓِﻲ ﺍﻟﺒِﻘﺎﻉ ﺍﻟﻔﺎ ِ ﲔ:ﻓﺎﳌﹶﻨﻊ ﺣﻴ ﹸﺣﺎﹶﻟﺘ ِ
ﺏ ﻣﻜﺎﻥ ﻓﺎﺿِﻞ ﻚ ِﺑﻘﹸﺮ ِ
ﺚ ﻳﻜﹸﻮﻥ ﹶﺫِﻟ ﻚ ﹶﻓﻘﹶﺪ ﺗﺒﻠﹸﻎ ﺍﻟﺘﺤﺮِﱘ،ﻭﺍﻻﺳﺘِﺤﺒﺎﺏ ﺣﻴ ﹸ ﺍﻟﻜﹶﺮﺍﻫﺔ ﻓِﻲ ﹶﺫِﻟ
ﺿﻠﹶﺔ ﹶﻛ ﻤﻜﱠﺔ ﻭﻏﹶﲑﻫﺎ.ﻭﺍﷲ
ﺺ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻋﻠﹶﻰ ﺍﺳﺘِﺤﺒﺎﺏ ﻧﻘﻞ ﺍ ﹶﳌﻴﺖ ِﺇﻟﹶﻰ ﺍﻷَﺭﺽ ﺍﻟﻔﺎ ِ
ﻛﹶﻤﺎ ﻧ
٣٦١
ﺃﹶﻋﻠﹶﻢ".
ﺣﻜﻢ ﺩﻓﻦ ﻗﺘﻠﻰ ﺍﻟﻜﻔﺎﺭ :
- ٣٦٠ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ -ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺘﻴﺔ )(٩ /٢١
- ٣٦١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٢٠٧ /٣
٢١٢
ﻳﻨﺒﻐﻲ ﺩﻓﻦ ﻫﺆﻻﺀ ﰲ ﺣﻔﺮﺓ ﻭﺗﺴﻮﻳﺔ ﺍﻷﺭﺽ ﺎ ،ﻟﻜﻲ ﻻ ﻳﻌﺮﻓﻬﻢ ﺃﺣﺪ ،ﻛﻤﺎ ﺩﻓﻦ ﺍﻟﻜﻔﺎﺭ
ﰲ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﰲ ﻗﻠﻴﺐ ﺃﻱ ﺑﺌﺮ ﻣﻦ ﺍﻷﺑﻴﺎﺭ ﻫﻨﺎﻙ
ﺴﻌﻮ ٍﺩ ﺣ ﺪﹶﺛ ﻪ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ
ﻋ ﻦ ﹶﺃﺑِﻲ ِﺇ ﺳﺤﺎﻕ ،ﻗﹶﺎ ﹶﻝ :ﺣ ﺪﹶﺛﻨِﻲ ﻋ ﻤﺮﻭ ﺑ ﻦ ﻣﻴﻤﻮﻥٍ ،ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻣ
ﺾ :ﹶﺃﻳ ﹸﻜ ﻢ
ﻀ ﻬ ﻢ ِﻟﺒ ﻌ ٍﺏ ﹶﻟ ﻪ ﺟﻠﹸﻮﺱِ ،ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﺑ ﻌ ﺼﻠﱢﻲ ِﻋﻨ ﺪ ﺍﻟﺒﻴﺖِ ،ﻭﹶﺃﺑﻮ ﺟ ﻬ ٍﻞ ﻭﹶﺃﺻﺤﺎ
ﻛﹶﺎ ﹶﻥ ﻳ
ﺚ ﹶﺃ ﺷﻘﹶﻰ ﺍﻟ ﹶﻘ ﻮ ِﻡ ﺠﺪ؟ ﻓﹶﺎﻧﺒ ﻌ ﹶ ﺤ ﻤ ٍﺪ ِﺇﺫﹶﺍ ﺳ ﻀ ﻌ ﻪ ﻋﻠﹶﻰ ﹶﻇ ﻬ ِﺮ ﻣ ﻼﻥٍ ،ﹶﻓﻴ ﺴﻠﹶﻰ ﺟﺰﻭ ِﺭ ﺑﻨِﻲ ﹸﻓ ﹶ ﻳﺠِﻲ ُﺀ ِﺑ
ﺿ ﻌ ﻪ ﻋﻠﹶﻰ ﹶﻇ ﻬ ِﺮ ِﻩ ﺑﻴ ﻦ ﹶﻛِﺘ ﹶﻔﻴﻪِ ،ﻭﹶﺃﻧﺎ
ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠﻢ ،ﻭ
ﺻﻠﱠﻰ ﺍ ُ ﺠ ﺪ ﺍﻟﻨِﺒ ﻲ
ﹶﻓﺠﺎ َﺀ ِﺑﻪِ ،ﹶﻓﻨ ﹶﻈ ﺮ ﺣﺘﻰ ﺳ
ﻀ ﻬ ﻢ ﻋﻠﹶﻰ ﺤﻜﹸﻮ ﹶﻥ ﻭﻳﺤِﻴ ﹸﻞ ﺑ ﻌ ﻀ ﺠ ﻌﻠﹸﻮﺍ ﻳ
ﹶﺃﻧ ﹸﻈ ﺮ ﹶﻻ ﹸﺃ ﹾﻏﻨِﻲ ﺷﻴﺌﹰﺎ ،ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻟِﻲ ﻣﻨ ﻌﺔﹲ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ
ﺖ ﻋ ﻦ ﹶﻇ ﻬ ِﺮﻩِ، ﺑ ﻌﺾٍ ،ﻭ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺳﺎ ِﺟ ﺪ ﹶﻻ ﻳ ﺮﹶﻓ ﻊ ﺭﹾﺃ ﺳﻪ ،ﺣﺘﻰ ﺟﺎ َﺀﺗ ﻪ ﻓﹶﺎ ِﻃ ﻤﺔﹸ ،ﹶﻓ ﹶﻄ ﺮ ﺣ
ﺸ ﻖ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺇ ﹾﺫ
ﺙ ﻣﺮﺍﺕٍ ،ﹶﻓ ﻼ ﹶ ﺶ« .ﹶﺛ ﹶ ﻚ ِﺑ ﹸﻘ ﺮﻳ ٍ
ﹶﻓ ﺮﹶﻓ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺭﹾﺃ ﺳ ﻪ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﺍﻟﱠﻠ ﻬ ﻢ ﻋﹶﻠﻴ
ﺴﺘﺠﺎﺑﺔﹲ ،ﹸﺛ ﻢ ﺳﻤﻰ» :ﺍﻟﱠﻠ ﻬ ﻢ ﻚ ﺍﻟﺒﹶﻠ ِﺪ ﻣ ﺩﻋﺎ ﻋﹶﻠﻴ ِﻬﻢ ،ﻗﹶﺎ ﹶﻝ :ﻭﻛﹶﺎﻧﻮﺍ ﻳ ﺮ ﻭ ﹶﻥ ﹶﺃ ﱠﻥ ﺍﻟ ﺪﻋ ﻮ ﹶﺓ ﻓِﻲ ﹶﺫِﻟ
ﻚ ِﺑ ﻌﺘﺒ ﹶﺔ ﺑ ِﻦ ﺭﺑِﻴ ﻌﺔﹶ ،ﻭ ﺷﻴﺒ ﹶﺔ ﺑ ِﻦ ﺭﺑِﻴ ﻌﺔﹶ ،ﻭﺍﻟ ﻮﻟِﻴ ِﺪ ﺑ ِﻦ ﻋﺘﺒﺔﹶ ،ﻭﹸﺃ ﻣﻴ ﹶﺔ ﺑ ِﻦ
ﻚ ِﺑﹶﺄﺑِﻲ ﺟ ﻬﻞٍ ،ﻭ ﻋﹶﻠﻴ
ﻋﹶﻠﻴ
ﻆ ،-ﻗﹶﺎ ﹶﻝ :ﹶﻓﻮﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪﻩِ، ﺤ ﹶﻔ ﹾﻂ« -ﻭ ﻋ ﺪ ﺍﻟﺴﺎِﺑ ﻊ ﹶﻓﹶﻠ ﻢ ﻳ ﺧﹶﻠﻒٍ ،ﻭ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ِﻦ ﹶﺃﺑِﻲ ﻣ ﻌﻴ ٍ
٣٦٢
ﺐ ﺑ ﺪ ٍﺭ "
ﺐ ﹶﻗﻠِﻴ ِ
ﺻ ﺮﻋﻰ ،ﻓِﻲ ﺍﻟ ﹶﻘﻠِﻴ ِ ﺖ ﺍﱠﻟﺬِﻳ ﻦ ﻋ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺤﻴﻰ ،ﺣ ﺪﹶﺛﻨِﻲ ﹶﺃﺑﻮ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﺍﹾﻟﺒﺎ ِﻫِﻠ ﻲ ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﻭ ﻋ ﻦ ﺳﹶﻠﻴ ِﻢ ﺑ ِﻦ ﻋﺎ ِﻣ ٍﺮ ﹶﺃﺑِﻲ ﻳ
ﻀﺒ ﻌﻲ ،ﹶﻓﹶﺄﺗﻴﺎ ﺑِﻲ ﺟﺒﻠﹰﺎ ﻭ ﻋﺮﺍ ،ﹶﻓﻘﹶﺎﻟﹶﺎ:ﻳﻘﹸﻮ ﹸﻝ " :ﺑﻴﻨﺎ ﹶﺃﻧﺎ ﻧﺎِﺋ ﻢ ِﺇ ﹾﺫ ﹶﺃﺗﺎﻧِﻲ ﺭ ﺟﻠﹶﺎﻥِ ،ﹶﻓﹶﺄ ﺧﺬﹶﺍ ِﺑ
ﺖ ﻓِﻲ ﺳﻮﺍ ِﺀ ﺕ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹸﻛﻨ ﺼ ِﻌ ﺪ ﺴ ﻬﹸﻠ ﻪ ﹶﻟﻚ ،ﹶﻓ ﺖِ :ﺇﻧﻲ ﻟﹶﺎ ﹸﺃﻃِﻴ ﹸﻘﻪ ،ﹶﻓﻘﹶﺎﻟﹶﺎِ :ﺇﻧﺎ ﺳﻨ ﺻ ﻌﺪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺍ
ﺻﻮﺍﺕ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻫﺬﹶﺍ ﻋﻮﺍ ُﺀ ﹶﺃ ﻫ ِﻞ ﺍﻟﻨﺎﺭِ ،ﹸﺛ ﻢ ﺖ :ﻣﺎ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ﺕ ﺷﺪِﻳ ﺪﺓٍ ،ﹸﻗ ﹾﻠ ﺻﻮﺍ ٍ ﺠﺒ ِﻞ ِﺇﺫﹶﺍ ِﺑﹶﺄ ﺍﹾﻟ
ﺸ ﱠﻘ ﹶﻘ ٍﺔ ﹶﺃ ﺷﺪﺍﹸﻗ ﻬﻢ ،ﺗﺴِﻴ ﹸﻞ ﹶﺃ ﺷﺪﺍﹸﻗ ﻬ ﻢ ﺩﻣﺎ ﻗﹶﺎ ﹶﻝ:
ﲔ ِﺑ ﻌﺮﺍﻗِﻴِﺒ ِﻬﻢ ،ﻣ
ﺍﻧ ﹸﻄِﻠ ﻖ ﺑِﻲ ،ﹶﻓِﺈﺫﹶﺍ ﺃﹶﻧﺎ ِﺑ ﹶﻘ ﻮ ٍﻡ ﻣ ﻌﱠﻠ ِﻘ
ﺖ ﺍﹾﻟﻴﻬﻮ ﺩ ﺻ ﻮ ِﻣ ِﻬﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺧﺎﺑ ِ ﺤﱠﻠ ِﺔ ﺖ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎﺀِ؟ ﻗﹶﺎ ﹶﻝ :ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﹾﻔ ِﻄﺮﻭ ﹶﻥ ﹶﻗﺒ ﹶﻞ ﺗ ِ ﹸﻗ ﹾﻠ
ﻭﺍﻟﻨﺼﺎﺭﻯ ﹶﻓﻘﹶﺎ ﹶﻝ ﺳﹶﻠﻴﻤﺎ ﹸﻥ :ﻣﺎ ﹶﺃ ﺩﺭِﻱ ﹶﺃ ﺳ ِﻤ ﻌ ﻪ ﹶﺃﺑﻮ ﹸﺃﻣﺎ ﻣ ﹶﺔ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻡ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺭﹾﺃِﻳﻪِ؟
ﺖ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎﺀِ؟ ﹸﺛ ﻢ ﺍﻧﻄﹶﹶﻠﻖ ،ﹶﻓِﺈﺫﹶﺍ ِﺑ ﹶﻘ ﻮ ٍﻡ ﹶﺃ ﺷ ﺪ ﺷ ﻲ ٍﺀ ﺍﻧِﺘﻔﹶﺎﺧﺎ ﻭﹶﺃﻧﺘِﻨ ِﻪ ِﺭﳛﺎ ،ﻭﹶﺃ ﺳ ﻮِﺋ ِﻪ ﻣﻨ ﹶﻈﺮﺍ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﻫ ﺆﻟﹶﺎ ِﺀ ﹶﻗﺘﻠﹶﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎﺭِ ،ﹸﺛ ﻢ ﺍﻧ ﹶﻄﹶﻠ ﻖ ﺑِﻲ ،ﹶﻓِﺈﺫﹶﺍ ِﺑ ﹶﻘ ﻮ ٍﻡ ﹶﺃﺷ ﺪ ﺷ ﻲ ٍﺀ ﺍﻧِﺘﻔﹶﺎﺧﺎ ،ﻭﹶﺃﻧﺘِﻨ ِﻪ ِﺭﳛﺎ ،ﹶﻛﹶﺄ ﱠﻥ
ﺖ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎﺀِ؟ ﻗﹶﺎ ﹶﻝ :ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﻟﺰﺍﻧﻮ ﹶﻥ ﻭﺍﻟ ﺰﻭﺍﻧِﻲ ،ﹸﺛ ﻢ ﺍﻧ ﹶﻄﹶﻠ ﻖ ﺑِﻲ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ
ِﺭ ﳛ ﻬ ﻢ ﺍﹾﻟ ﻤﺮﺍﺣِﻴﺾ ،ﹸﻗ ﹾﻠ
- ٣٦٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٤٠)(٥٧ /١
٢١٣
ﺖ :ﻣﺎ ﺑﺎ ﹸﻝ ﻫ ﺆﻟﹶﺎﺀِ؟ ﻗﹶﺎ ﹶﻝ :ﻫ ﺆﻟﹶﺎ ِﺀ ﻳ ﻤﻨ ﻌ ﻦ ﹶﺃ ﻭﻟﹶﺎ ﺩ ﻫ ﻦ ﹶﺃﹾﻟﺒﺎﻧ ﻬﻦ،
ﺤﻴﺎﺕ ،ﹸﻗ ﹾﻠ
ﺶ ﹸﺛ ِﺪﻳ ﻬ ﻦ ﺍﹾﻟ
ِﺑِﻨﺴﺎ ٍﺀ ﺗﻨ ﻬ
ﺖ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎﺀِ؟ ﻗﹶﺎ ﹶﻝ :ﻫ ﺆﻟﹶﺎ ِﺀ ﹶﺫﺭﺍﺭِﻱ ﹸﺛ ﻢ ﺍﻧ ﹶﻄﹶﻠ ﻖ ﺑِﻲ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ ﺑِﺎﹾﻟ ِﻐ ﹾﻠﻤﺎ ِﻥ ﻳ ﹾﻠ ﻌﺒﻮ ﹶﻥ ﺑﻴ ﻦ ﻧ ﻬ ﺮﻳﻦِ ،ﹸﻗ ﹾﻠ
ﺖ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎﺀِ؟ ﺸ ﺮﺑﻮ ﹶﻥ ِﻣ ﻦ ﺧ ﻤ ٍﺮ ﹶﻟ ﻬﻢ ،ﹸﻗ ﹾﻠ ﻑ ﺷ ﺮﻓﹰﺎ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ ِﺑﻨ ﹶﻔ ٍﺮ ﹶﺛﻠﹶﺎﹶﺛ ٍﺔ ﻳ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨﲔ ،ﹸﺛ ﻢ ﺷ ﺮ
ﺖ:
ﻗﹶﺎ ﹶﻝ :ﻫ ﺆﻟﹶﺎ ِﺀ ﺟ ﻌ ﹶﻔﺮ ،ﻭﺯِﻳﺪ ،ﻭﺍﺑ ﻦ ﺭﻭﺍ ﺣﺔﹶ ،ﹸﺛ ﻢ ﺷ ﺮﹶﻓﻨِﻲ ﺷ ﺮﻓﹰﺎ ﺁ ﺧﺮ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ ِﺑﻨ ﹶﻔ ٍﺮ ﹶﺛﻠﹶﺎﹶﺛﺔٍ ،ﹸﻗ ﹾﻠ
٣٦٣
ﻣ ﻦ ﻫ ﺆﻟﹶﺎﺀِ؟ ﻗﹶﺎ ﹶﻝ :ﻫﺬﹶﺍ ِﺇﺑﺮﺍﻫِﻴﻢ ،ﻭﻣﻮﺳﻰ ،ﻭﻋِﻴﺴﻰ ،ﻭ ﻫ ﻢ ﻳﻨ ﹸﻈﺮﻭﻧِﻲ "
ﳊﺪِﻳﺚﹶ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎﺏٍ ،ﻗﹶﺎ ﹶﻝ :ﻫ ِﺬ ِﻩ ﻣﻐﺎﺯِﻱ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺍ ﹶ
ﻭ ﻫ ﻮ ﻳ ﹾﻠﻘِﻴ ِﻬ ﻢ » ﻫ ﹾﻞ ﻭ ﺟ ﺪﺗ ﻢ ﻣﺎ ﻭ ﻋ ﺪ ﹸﻛ ﻢ ﺭﺑ ﹸﻜ ﻢ ﺣﻘﺎ؟« ﹶﻗﺎ ﹶﻝ ﻣﻮﺳﻰ :ﻗﹶﺎ ﹶﻝ ﻧﺎِﻓ ﻊ :ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ
ﷲﺻﻠﱠﻰ ﺍ ُ ﺻﺤﺎِﺑ ِﻪ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﺗﻨﺎﺩِﻱ ﻧﺎﺳﺎ ﹶﺃ ﻣﻮﺍﺗﺎ؟ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺱ ِﻣ ﻦ ﹶﺃ
ﺍﻟﱠﻠ ِﻪ :ﻗﹶﺎ ﹶﻝ ﻧﺎ
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ﺖ ِﻣﻨ ﻬ ﻢ« ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ» :ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺳ ﻤ ﻊ ِﻟﻤﺎ ﹸﻗ ﹾﻠ
ﺖ ﺭ ﺟﻠﹰﺎ
ﺲ ﺑ ِﻦ ﻣﺎِﻟﻚٍ ،ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ﻣ ﻊ ﻋ ﻤ ﺮ ﺑﻴ ﻦ ﻣ ﱠﻜ ﹶﺔ ﻭﺍﹾﻟ ﻤﺪِﻳﻨﺔِ ،ﹶﻓﺘﺮﺍ َﺀﻳﻨﺎ ﺍﹾﻟ ِﻬﻠﹶﺎﻝﹶ ،ﻭ ﹸﻛﻨ ﻭ ﻋ ﻦ ﹶﺃﻧ ِ
ﺖ ﹶﺃﻗﹸﻮ ﹸﻝ ِﻟ ﻌ ﻤﺮ ،ﹶﺃﻣﺎ ﺗﺮﺍﻩ؟
ﺠ ﻌ ﹾﻠ
ﺲ ﹶﺃ ﺣ ﺪ ﻳ ﺰ ﻋ ﻢ ﹶﺃﻧ ﻪ ﺭﺁ ﻩ ﹶﻏﻴﺮِﻱ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﺼﺮِ ،ﹶﻓ ﺮﹶﺃﻳﺘ ﻪ ﻭﹶﻟﻴ
ﺣﺪِﻳ ﺪ ﺍﹾﻟﺒ
ﺤ ﺪﹸﺛﻨﺎ ﻋ ﻦ ﹶﺃ ﻫ ِﻞ ﺸﹶﺄ ﻳ
ﺴﺘ ﹾﻠ ٍﻖ ﻋﻠﹶﻰ ِﻓﺮﺍﺷِﻲ ،ﹸﺛ ﻢ ﹶﺃﻧ ﺠ ﻌ ﹶﻞ ﻟﹶﺎ ﻳﺮﺍ ﻩ ،ﻗﹶﺎ ﹶﻝ :ﻳﻘﹸﻮ ﹸﻝ ﻋ ﻤ ﺮ :ﺳﹶﺄﺭﺍ ﻩ ﻭﹶﺃﻧﺎ ﻣ
ﹶﻓ
ﻉ ﹶﺃ ﻫ ِﻞ ﺑ ﺪﺭٍ ،ﺑِﺎﹾﻟﹶﺄ ﻣﺲِ، ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠﻢ ،ﻛﹶﺎ ﹶﻥ ﻳﺮِﻳﻨﺎ ﻣﺼﺎ ِﺭ ﺻﻠﱠﻰ ﺍ ُ ﷲ ﺑ ﺪﺭٍ ،ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺤ ﻖ ﻣﺎﷲ« ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ :ﹶﻓﻮﺍﱠﻟﺬِﻱ ﺑ ﻌﹶﺜ ﻪ ﺑِﺎﹾﻟ ﻉ ﹸﻓﻠﹶﺎ ٍﻥ ﹶﻏﺪﺍِ ،ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍ ُ ﺼ ﺮ
ﻳﻘﹸﻮ ﹸﻝ » :ﻫﺬﹶﺍ ﻣ
ﻀ ﻬ ﻢ
ﺠ ِﻌﻠﹸﻮﺍ ﻓِﻲ ِﺑﹾﺌ ٍﺮ ﺑ ﻌ ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠﻢ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﺻﻠﱠﻰ ﺍ ُ ﷲ ﺤﺪﻭ ﺩ ﺍﱠﻟﺘِﻲ ﺣ ﺪ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﹶﺃ ﺧ ﹶﻄﺌﹸﻮﺍ ﺍﹾﻟ
ﷲ ﺣﺘﻰ ﺍﻧﺘﻬﻰ ِﺇﹶﻟﻴ ِﻬﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻳﺎ ﹸﻓﻠﹶﺎ ﹶﻥ ﺑ ﻦ ﹸﻓﻠﹶﺎ ٍﻥ ﻭﻳﺎ ﹸﻓﻠﹶﺎ ﹶﻥ ﺑ ﻦ ﻋﻠﹶﻰ ﺑ ﻌﺾٍ ،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﺣﻘﺎ«، ﺕ ﻣﺎ ﻭ ﻋ ﺪﻧِﻲ ﺍ ُ ﷲ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﺣﻘﺎ؟ ﹶﻓِﺈﻧﻲ ﹶﻗ ﺪ ﻭ ﺟ ﺪ ﹸﻓﻠﹶﺎ ٍﻥ ﻫ ﹾﻞ ﻭ ﺟ ﺪﺗ ﻢ ﻣﺎ ﻭ ﻋ ﺪ ﹸﻛ ﻢ ﺍ ُ
ﺡ ﻓِﻴﻬﺎ؟ ﻗﹶﺎ ﹶﻝ» :ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺳ ﻤ ﻊ ِﻟﻤﺎ ﻒ ﺗ ﹶﻜﱢﻠ ﻢ ﹶﺃ ﺟﺴﺎﺩﺍ ﻟﹶﺎ ﹶﺃ ﺭﻭﺍ
ﷲ ﹶﻛ ﻴ ﻗﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
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ﺴﺘﻄِﻴﻌﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ ﺮﺩﻭﺍ ﻋﹶﻠ ﻲ ﺷﻴﺌﹰﺎ«
ﹶﺃﻗﹸﻮ ﹸﻝ ِﻣﻨ ﻬﻢ ،ﹶﻏﻴ ﺮ ﹶﺃﻧﻬ ﻢ ﻟﹶﺎ ﻳ
- ٣٦٣ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ) ( ١٩٨٦)(٢٣٧ /٣ﺻﺤﻴﺢ
- ٣٦٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٤٠٢٦)(٨٦ /٥
- ٣٦٥ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٨٧٣) - ٧٦(٢٢٠٢ /٤
] ﺵ )ﻫﺬﺍ ﻣﺼﺮﻉ ﻓﻼﻥ ﻏﺪﺍ ﺇﻥ ﺷﺎﺀ ﺍﷲ( ﻫﺬﺍ ﻣﻦ ﻣﻌﺠﺰﺍﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻈﺎﻫﺮﺓ )ﻣﺎ ﺃﻧﺘﻢ ﺃﲰﻊ ﳌﺎ ﺃﻗﻮﻝ ﻣﻨﻬﻢ( ﻗﺎﻝ ﺍﳌﺎﺯﺭﻱ ﻗﺎﻝ ﺑﻌﺾ
ﺍﻟﻨﺎﺱ ﺍﳌﻴﺖ ﻳﺴﻤﻊ ﻋﻤﻼ ﺑﻈﺎﻫﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰒ ﺃﻧﻜﺮﻩ ﺍﳌﺎﺯﺭﻱ ﻭﺍﺩﻋﻰ ﺃﻥ ﻫﺬﺍ ﺧﺎﺹ ﰲ ﻫﺆﻻﺀ ﻭﺭﺩ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻭﻗﺎﻝ ﳛﺘﻤﻞ ﲰﺎﻋﻬﻢ
ﻋﻠﻰ ﻣﺎ ﳛﺘﻤﻞ ﻋﻠﻴﻪ ﲰﺎﻉ ﺍﳌﻮﺗﻰ ﰲ ﺃﺣﺎﺩﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻓﺘﻨﺘﻪ ﺍﻟﱵ ﻻ ﻣﺪﻓﻊ ﳍﺎ ﻭﺫﻟﻚ ﺑﺈﺣﻴﺎﺋﻬﻢ ﺃﻭ ﺇﺣﻴﺎﺀ ﺟﺰﺀ ﻣﻨﻬﻢ ﻳﻌﻘﻠﻮﻥ ﺑﻪ ﻭﻳﺴﻤﻌﻮﻥ ﰲ
ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ[
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ﺻﺤﺎِﺑﻪِ ،ﹶﻓﹸﺄﹾﻟﻘﹸﻮﺍ ﻓِﻲ
ﻚ ﺍﻟ ﺮ ﻫﻂِ ،ﻋﺘﺒ ﹶﺔ ﺑ ِﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ﻭﹶﺃ
ﺖ :ﹶﻟﻤﺎ ﹶﺃ ﻣ ﺮ ﺍﻟﻨِﺒ ﻲ ِﺑﺄﹸﻭﹶﻟِﺌ
ﺸﺔﹶ ،ﻗﹶﺎﹶﻟ
ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ » :ﺟﺰﻯ ﺍﻟﱠﻠ ﻪ ﺷﺮﺍ ِﻣ ﻦ ﹶﻗ ﻮ ِﻡ ﻧِﺒﻲ ،ﻣﺎ ﻛﹶﺎ ﹶﻥ ﺻﻠﱠﻰ ﺍ ُ ﺍﻟ ﱡﻄﻮﻯ ﻗﹶﺎﻝﹶ ﹶﻟ ﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﻒ ﺗ ﹶﻜﱢﻠ ﻢ ﹶﻗ ﻮﻣﺎ ﹶﻗ ﺪ ﺟﻴﻔﹸﻮﺍ؟
ﺐ« ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘِﻴ ﹶﻞ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻛﻴ ﹶﺃ ﺳ ﻮﹶﺃ ﺍﻟ ﱠﻄ ﺮﺩِ ،ﻭﹶﺃ ﺷ ﺪ ﺍﻟﺘ ﹾﻜﺬِﻳ ِ
ﺸ ﹶﺔ
ﺨﺒ ﺮ ﻋﺎِﺋ
ﻗﹶﺎ ﹶﻝ» :ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﹾﻓ ﻬ ﻢ ِﻟ ﹶﻘ ﻮﻟِﻲ ِﻣﻨ ﻬ ﻢ« ،ﹶﺃ ﻭ» :ﹶﻟ ﻬ ﻢ ﹶﺃ ﹾﻓ ﻬ ﻢ ِﻟ ﹶﻘ ﻮﻟِﻲ ِﻣﻨ ﹸﻜ ﻢ« ﻗﹶﺎﻟﹸﻮﺍ :ﹶﻓ
ﲔ ﻗﹶﺎ ﹶﻝ ﻣﺎ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄ ﻫ ِﻞ ﺻﺤﺎِﺑﻪِِ ،ﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ﻪ ِﺣ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﺭ ﻭﺗ ﻪ ﻋﻨ ﻪ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ِﻟﺄﹶ
ﺡ ﻓِﻴﻬﺎ ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﻋﹶﻠ ﻢ ِﺑﻤﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ِﻣﻨ ﻬﻢ ،ﻭﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﹾﻓ ﻬ ﻢ ﹶﻟ ﻪ ﺐ» :ﹶﺃﺗ ﹶﻜﱢﻠ ﻢ ﹶﺃ ﺟﺴﺎﺩﺍ ﻟﹶﺎ ﹶﺃ ﺭﻭﺍ ﺍﹾﻟ ﹶﻘﻠِﻴ ِ
ﺴﻠﹶﺎ ﻡ :ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺳ ﻤ ﻊ ِﻟﻤﺎ ِﻣﻨ ﻬ ﻢ« ﻳﺒﻴ ﻦ ﺣﻘِﻴ ﹶﻘ ﹶﺔ ﻣﺎ ﹸﻗ ﹾﻠﻨﺎ ِﻣ ﻦ ﺍﻟﺘ ﹾﺄﻭِﻳ ِﻞ ﻓِﻲ ﻣ ﻌﻨﻰ ﹶﻗ ﻮِﻟ ِﻪ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺕ ﺑﻨِﻲ ﺁ ﺩ ﻡ ﺻﻮﺍ ﺴ ﻤﻌﻮ ﹶﻥ ﹶﺃ
ﹶﺃﻗﹸﻮ ﹸﻝ ِﻣﻨ ﻬ ﻢ ِﻣ ﻦ ﹶﺃﻧ ﻪ ﻣﺮﺍ ﺩ ِﺑ ِﻪ :ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﻋﹶﻠﻢ ،ﻟﹶﺎ ﹶﺃﻧ ﻪ ﺧﺒ ﺮ ﻋ ﻦ ﹶﺃﻧ ﻬ ﻢ ﻳ
ﺱ ﻭ ﻫ ﻢ ﻣ ﻮﺗﻰ ،ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻟ ﹶﻘ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ،
ﺴ ﻤﻌﻮ ﹶﻥ ﹶﻛﻠﹶﺎ ﻡ ﺍﻟﻨﺎ ِﻭ ﹶﻛﻠﹶﺎ ﻣ ﻬﻢ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻭﹶﻟ ﻮ ﻛﹶﺎﻧﻮﺍ ﻳ
ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ{ ]ﺍﻟﻨﻤﻞ ، [٨٠ :ﻭﻟﹶﺎ ِﻟ ﹶﻘ ﻮِﻟ ِﻪ ﻚ ﻟﹶﺎ ﺗ
ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢِ} :ﺇﻧ ﺻﻠﱠﻰ ﺍ ُ ِﺫ ﹾﻛ ﺮ ﻩ ِﻟﻨِﺒﻴ ِﻪ
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮ [٢٢ :ﻣ ﻌﻨﻰ ﺖ ِﺑ ﻤ
ﺴ ِﻤ ﻊ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻭﻣﺎ ﹶﺃ ﻧ
ﺗﻌﺎﻟﹶﻰِ} :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ
ﺕ ﺑ ﻌ ﺪ ﻣﻤﺎِﺗ ِﻬ ﻢ ﻟﹶﺎ ﺤ ﹸﺔ ﺍﹾﻟ ﹶﻘ ﻮ ِﻝ ِﺑﹶﺄ ﱠﻥ ﺍﹾﻟﹶﺄ ﻣﻮﺍ ﺻ ﻚ ﻟﹶﺎ ﻣ ﻌﻨﻰ ﹶﻟﻪِ ، ﹶﻗﺎﻟﹸﻮﺍ :ﻭﻓِﻲ ﹶﻓﺴﺎﺩِ ﺍﹾﻟ ﹶﻘ ﻮ ِﻝ ِﺑﹶﺄ ﱠﻥ ﹶﺫِﻟ
ﻚ ﹶﺃ ﱠﻥ ِﻛ ﹾﻠﺘﺎ ﺍﻟ ﺮﻭﺍﻳﺘﻴ ِﻦ ﺍﻟﱠﻠﺘﻴ ِﻦﺏ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﻮ ِﻝ ﻓِﻲ ﹶﺫِﻟ ﺼﻮﺍ ﺱ ﺷﻴﺌﹰﺎ .ﻭﺍﻟ ﺴ ﻤﻌﻮ ﹶﻥ ِﻣ ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟﻨﺎ ِ ﻳ
ﺖﺐ ﻋﻠﹶﻰ ﻣﺎ ﺍﻧﺘ ﻬ ﺤ ﹲﺔ ،ﻋﺪﻭ ﹲﻝ ﻧ ﹶﻘﹶﻠﺘﻬﺎ ،ﻓﹶﺎﹾﻟﻮﺍ ِﺟ ﺻﺤِﻴ ﻚ ﺕ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﹶﺫِﻟ ﹶﺫ ﹶﻛ ﺮ
ﺴ ِﻤ ﻊ ِﻣ ﻦ ﺷﺎ َﺀ ِﻣ ﻦ ﺖ ﻋﹶﻠﻴ ِﻪ ﺣﺠ ﹸﺔ ﺧﺒ ِﺮ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ ﺍﹾﻟ ﻌ ﺪ ِﻝ ﺍﹾﻟِﺈﳝﺎ ﹸﻥ ِﺑﻬﺎ ﻭﺍﹾﻟِﺈ ﹾﻗﺮﺍ ﺭ ِﺑﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ِﺇﹶﻟﻴﻪِ ،ﻭﻗﹶﺎ ﻣ
ﺧ ﹾﻠ ِﻘ ِﻪ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﻤﺎِﺗ ِﻪ ﻣﺎ ﺷﺎ َﺀ ِﻣ ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺧ ﹾﻠ ِﻘ ِﻪ ِﻣ ﻦ ﺑﻨِﻲ ﺁ ﺩ ﻡ ﻭ ﹶﻏﻴ ِﺮ ِﻫ ﻢ ﻋﻠﹶﻰ ﻣﺎ ﺷﺎﺀَ ،ﻭﻳ ﹾﻔ ِﻬ ﻢ ﻣ ﻦ
ﺏ ﻓِﻲ ﹶﻗﺒ ِﺮ ِﻩ ﺍﹾﻟﻜﹶﺎِﻓﺮ ،ﻭ ﻣ ِﻦ ﺐ ِﻣﻨ ﻬ ﻢ ِﺑﻤﺎ ﹶﺃ ﺣﺐ ،ﻭﻳ ﻌ ﱢﺬ ﺷﺎ َﺀ ِﻣﻨ ﻬﻢ ﻣﺎ ﺷﺎﺀَ ،ﻭﻳﻨ ﻌ ﻢ ﻣ ﻦ ﹶﺃ ﺣ
ﺖ ِﺑ ِﻪ
ﺤ ﺻ ﺕ ِﺑ ِﻪ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺍﻟﹾﺂﺛﹶﺎ ﺭ ﻭ ﻒ ﺃﹶﺭﺍﺩ ،ﻋﻠﹶﻰ ﻣﺎ ﺟﺎ َﺀ ﺏ ﹶﻛﻴ ﺤ ﻖ ِﻣﻨ ﻬ ﻢ ﺍﹾﻟ ﻌﺬﹶﺍ
ﺍ ﺳﺘ
ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ
ﻚ ﻟﹶﺎ ﺗ
ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢِ} :ﺇﻧ ﺻﻠﱠﻰ ﺍ ُ
ﺲ ﻓِﻲ ﹶﻗ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ِﻟﻨِﺒﻴ ِﻪ ﺍﹾﻟﹶﺄ ﺧﺒﺎ ﺭ .ﻭﹶﻟﻴ
ﺴ ِﻤ ﻊ
ﺼ ﻢ ﺍﻟ ﺪﻋﺎ َﺀ ِﺇﺫﹶﺍ ﻭﱠﻟﻮﺍ ﻣ ﺪِﺑﺮِﻳ ﻦ{ ]ﺍﻟﻨﻤﻞ ، [٨٠ :ﻭﻟﹶﺎ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪِ} :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ﺴ ِﻤ ﻊ ﺍﻟ ﻭﻟﹶﺎ ﺗ
ﺠ ﹲﺔ ِﻟ ﻤ ِﻦ ﺍ ﺣﺘ ﺞ ِﺑ ِﻪ
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﺹ][٥١٩:ﻓﺎﻃﺮ [٢٢ :ﺣ ﺖ ِﺑ ﻤ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻭﻣﺎ ﹶﺃﻧ
ﺻﺤﺎِﺑ ِﻪ ِﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ﻪ ﻓِﻲ ِﺧﻄﹶﺎِﺑ ِﻪﺖ ِﺑ ِﻪ ﺍﻟ ﺮﻭﺍﻳﺔﹸ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﹶﻗ ﻮِﻟ ِﻪ ِﻟﹶﺄ ﺤ ﺻ ﻓِﻲ ﺩ ﹾﻓ ِﻊ ﻣﺎ
ﺖ
ﺐ ِﺑﻤﺎ ﺧﺎ ﹶﻃﺒ ﻬ ﻢ ِﺑ ِﻪ» :ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺳ ﻤ ﻊ ِﻟﻤﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ِﻣﻨ ﻬ ﻢ« ،ﻭﻟﹶﺎ ﻓِﻲ ِﺇﻧﻜﹶﺎ ِﺭ ﻣﺎ ﹶﺛﺒ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﹶﻘﻠِﻴ ِ
ﺴ ﻤ ﻊ ﺧ ﹾﻔ ﻖ ِﻧﻌﺎِﻟ ِﻬ ﻢ ِﺇﺫﹶﺍ ﻭﱠﻟﻮﺍ
ﺖ ِﻓﻲ ﹶﻗﺒ ِﺮ ِﻩِ» :ﺇﻧ ﻪ ﹶﻟﻴ
ﺨِﺒ ﺮ ﻫ ﻢ ﻋ ِﻦ ﺍﹾﻟ ﻤﻴ ِ
ﺻﺤﺎِﺑ ِﻪ ﻣ
ﻋﻨ ﻪ ِﻣ ﻦ ﻗﹶ ﻮِﻟ ِﻪ ِﻟﹶﺄ
٢١٥
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮ ، [٢٢ :ﻭﹶﻗ ﻮﹸﻟ ﻪ:
ﺖ ِﺑ ﻤ
ﻣ ﺪِﺑﺮِﻳ ﻦ« ِ ،ﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﻮﹸﻟ ﻪ } :ﻭﻣﺎ ﹶﺃ ﻧ
ﺤﺘ ِﻤﻠﹰﺎ ِﻣ ﻦ ﺍﻟﺘ ﹾﺄﻭِﻳ ِﻞ ﹶﺃ ﻭ ﺟﻬﺎ ِﺳﻮﻯ ﺍﻟﺘ ﹾﺄﻭِﻳ ِﻞ ﺍﱠﻟﺬِﻱ ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ{ ]ﺍﻟﻨﻤﻞ ، [٨٠ :ﻣ ﻚ ﻟﹶﺎ ﺗ }ِﺇﻧ
ﻚ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺴ ﻤ ﻊ ِﻣ ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﹾﻟﹶﺄ ﺣﻴﺎ ِﺀ ﺷﻴﺌﹰﺎ .ﹶﻓ ِﻤ ﻦ ﹶﺫِﻟ
ﺖ ﻳ
ﺗﹶﺄ ﻭﹶﻟ ﻪ ﺍﹾﻟ ﻤ ﻮ ﺟ ﻪ ﺗ ﹾﺄﻭِﻳﹶﻠ ﻪ ِﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻣﻴ
ﺴ ﻤ ِﻊ ﹶﻏﻴ ﺮﻙ ،ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﱠﻠ ﻪ
ﻚ ﻭﹸﻗ ﺪ ﺭِﺗﻚِ ،ﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﺧﺎِﻟ ﻖ ﺍﻟ ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ ِﺑﻄﹶﺎﹶﻗِﺘ
ﻚ ﻟﹶﺎ ﺗ ﻣ ﻌﻨﺎ ﻩ :ﹶﻓِﺈﻧ
ﻚ ﺩﻭ ﹶﻥ ﻣ ﻦ ِﺳﻮﺍ ﻩ ِﻣ ﻦ
ﺴ ِﻤ ﻌ ﻬ ﻢ ِﺇﺫﹶﺍ ﺷﺎﺀَِ ،ﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﻫ ﻮ ﺍﹾﻟﻘﹶﺎ ِﺩ ﺭ ﻋﻠﹶﻰ ﹶﺫِﻟ ﺗﻌﺎﻟﹶﻰ ِﺫ ﹾﻛ ﺮ ﻩ ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﻳ
ﺿﻠﹶﺎﹶﻟِﺘ ِﻬ ﻢ{ ]ﺍﻟﻨﻤﻞ. [٨١ : ﺖ ِﺑﻬﺎﺩِﻱ ﺍﹾﻟ ﻌ ﻤ ِﻲ ﻋ ﻦ ﻚ ﻧ ِﻈ ﲑ ﹶﻗ ﻮِﻟ ِﻪ } :ﻭﻣﺎ ﹶﺃﻧ ﺟﻤِﻴ ِﻊ ﺍﹾﻟﹶﺄﻧِﺒﻴﺎﺀِ ،ﻭ ﹶﺫِﻟ
ﻚ ﹶﺃ ﱠﻥ ﺍﹾﻟ ِﻬﺪﺍﻳ ﹶﺔ ِﻣ ﻦ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈﳝﺎ ِﻥ ﻭﺍﻟﺘ ﻮﻓِﻴ ﻖ ﻟِﻠ ﺮﺷﺎ ِﺩ ِﺑﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺩﻭ ﹶﻥ ﻣ ﻦ ِﺳﻮﺍﻩ ،ﹶﻓﻨﻔﹶﻰ ﺟ ﱠﻞ
ﻭ ﹶﺫِﻟ
ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ ِﺇﻟﱠﺎ ِﺑ ﻤﺸِﻴﹶﺌِﺘﻪِ ،ﹶﻛ ﻤﺎ ﻧﻔﹶﻰ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺤ ﻤ ٍﺪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻗﹶﺎ ِﺩﺭﺍ ﹶﺃ ﹾﻥ ﻳ ﹶﺛﻨﺎ ﺅ ﻩ ﻋ ﻦ ﻣ
ﻚ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ: ﻚ ﻳﺒﻴ ﻦ ﹶﺃﻧ ﻪ ﹶﻛ ﹶﺬِﻟ
ﻀﻠﱠﺎ ِﻝ ِﺇﻟﹶﻰ ﺳﺒِﻴ ِﻞ ﺍﻟ ﺮﺷﺎ ِﺩ ِﺇﻟﱠﺎ ِﺑ ﻤﺸِﻴﹶﺌِﺘ ِﻪ ﻭ ﹶﺫِﻟ
ﻗﹶﺎ ِﺩﺭﺍ ﻋﻠﹶﻰ ِﻫﺪﺍﻳﺔِ ﺍﻟ
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮ ، [٢٢ :ﹶﺃﻧ ﻪ ﺟ ﱠﻞ ﹶﺛﻨﺎ ﺅ ﻩ ﺖ ِﺑ ﻤ
ﺴ ِﻤ ﻊ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻭﻣﺎ ﹶﺃﻧ
}ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ
ﺴ ِﻤ ﻊ ﻣ ﻦ ﻉ ﻣ ﻦ ﺷﺎ َﺀ ِﻣ ﻦ ﺧ ﹾﻠ ِﻘﻪِِ ،ﺑ ﹶﻘ ﻮِﻟ ِﻪِ} :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ﺴ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘ ﺪ ﺭ ِﺓ ﻋﻠﹶﻰ ِﺇ ﺳﻤﺎ ِ
ﺖ ِﻟﻨ ﹾﻔ ِ
ﹶﺃﹾﺛﺒ
ﺴ ِﻪ ِﻣ ﻦﺤ ﻤ ٍﺪ ﺍﹾﻟ ﹸﻘ ﺪ ﺭ ﹶﺓ ﻋﻠﹶﻰ ﻣﺎ ﹶﺃﹾﺛﺒﺘ ﻪ ﻭﹶﺃ ﻭ ﺟﺒ ﻪ ِﻟﻨ ﹾﻔ ِ ﻳﺸﺎ ُﺀ{ ]ﻓﺎﻃﺮ ، [٢٢ :ﹸﺛ ﻢ ﻧﻔﹶﻰ ﻋ ﻦ ﻣ
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮ ، [٢٢ :ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﱠﻠ ﻪ ﻫ ﻮ ﺖ ِﺑ ﻤ ﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ } :ﻭﻣﺎ ﹶﺃ ﻧ ﹶﺫِﻟ
ﺖ ﺖ ﻧﺬِﻳﺮ ،ﹶﻓﺒﱢﻠ ﹾﻎ ﻣﺎ ﹶﺃ ﺭ ِﺳ ﹾﻠ ﺴ ِﻤ ﻌ ﻬ ﻢ ﺩﻭﻧﻚ ،ﻭِﺑﻴ ِﺪ ِﻩ ﺍﹾﻟِﺈ ﹾﻓﻬﺎ ﻡ ﻭﺍﹾﻟِﺈ ﺭﺷﺎ ﺩ ﻭﺍﻟﺘ ﻮﻓِﻴﻖ ،ﻭِﺇﻧﻤﺎ ﹶﺃﻧ
ﺍﹾﻟ ﻤ
ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ
ﻚ ﻟﹶﺎ ﺗ ِﺑ ِﻪ .ﹶﻓ ﻬﺬﹶﺍ ﹶﺃ ﺣ ﺪ ﹶﺃ ﻭ ﺟ ِﻬ ِﻪ ] ،ﺹ [٥٢٠:ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣ ﻌﻨﺎ ﻩ :ﹶﻓِﺈﻧ
ﺖ ﻋﻨ ﻬ ﻢ ﺍﹾﻟﹶﺄ ﻋﻤﺎﻝﹸ ،ﻭ ﺧ ﺮﺟﻮﺍ ِﻣ ﻦ ﺩﺍ ِﺭ ﺍﹾﻟﹶﺄ ﻋﻤﺎ ِﻝ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ِﺇ ﺳﻤﺎﻋﺎ ﻳﻨﺘ ِﻔﻌﻮ ﹶﻥ ِﺑﻪِ؛ ِﻟﹶﺄﻧ ﻬ ﻢ ﹶﻗ ِﺪ ﺍﻧ ﹶﻘ ﹶﻄ ﻌ
ﻚ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﱠﻟﺬِﻳ ﻦ
ﺠﺰﺍﺀِ ،ﹶﻓﻠﹶﺎ ﻳﻨ ﹶﻔ ﻌ ﻬ ﻢ ﺩﻋﺎ ﺅ ﻙ ِﺇﻳﺎ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈﳝﺎ ِﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺍﻟﹾ ﻌ ﻤ ِﻞ ِﺑﻄﹶﺎ ﻋِﺘﻪِ ،ﹶﻓ ﹶﻜ ﹶﺬِﻟ ﺍﹾﻟ
ﺤ ﻖ ِﺇ ﺳﻤﺎﻋﺎ ﻳﻨﺘ ِﻔﻌﻮ ﹶﻥ ِﺑﻪِ؛ ِﻟﹶﺄ ﱠﻥ
ﺴ ِﻤ ﻌ ﻬ ﻢ ﺩﻋﺎ ﺅ ﻙ ﺇِﻟﹶﻰ ﺍﹾﻟ
ﻚ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃﻧ ﻬ ﻢ ﻟﹶﺎ ﻳ ﺆ ِﻣﻨﻮﻥﹶ ،ﻟﹶﺎ ﻳ
ﺐ ﺭﺑ ﹶﻛﺘ
ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ِﺫ ﹾﻛ ﺮ ﻩ ﻗﹶ ﺪ ﺧﺘ ﻢ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ ﺆ ِﻣﻨﻮﺍ ،ﹶﻛﻤﺎ ﺧﺘ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ
ﹶﺃﻧ ﻬ ﻢ ﻟﹶﺎ ﻳﻨ ﹶﻔ ﻌ ﻬ ﻢ ﺑﻌ ﺪ ﺧﺮﻭ ِﺟ ِﻬ ﻢ ِﻣ ﻦ ﺩﺍ ِﺭ ﺍﻟ ﺪﻧﻴﺎ ِﺇﻟﹶﻰ ﻣﺴﺎ ِﻛﻨِ ِﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ ِﺇﳝﺎ ﹲﻥ ﻭﻟﹶﺎ ﻋ ﻤﻞﹲ؛ ِﻟﹶﺄ ﱠﻥ
ﻚ ﺗ ﹾﺄﻭِﻳ ﹸﻞ ﹶﻗ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰِ} :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺖ ِﺑﺪﺍ ِﺭ ﺍ ﻣِﺘﺤﺎﻥٍ ،ﻭِﺇﻧﻤﺎ ِﻫ ﻲ ﺩﺍﺭ ﻣﺠﺎﺯﺍﺓٍ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﺴ ﺍﻟﹾﺂ ِﺧ ﺮ ﹶﺓ ﹶﻟﻴ
ﻚ ِﻣ ﻦ ﻭﺟﻮ ِﻩ ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮ ، [٢٢ :ﻭ ﹶﻏﻴ ﺮ ﹶﺫِﻟ ﺖ ِﺑ ﻤ ﺴ ِﻤ ﻊ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻭﻣﺎ ﹶﺃﻧ ﻳ
ﺲ ِﻟ ﻤ ﻮ ﺟ ِﻬ ِﻪ ِﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﻣ ﻌِﻨ ﻲ ِﺑ ِﻪ
ﺻ ﹾﻔﻨﺎ ،ﹶﻓﹶﻠﻴ
ﺤﺘ ِﻤﻠﹰﺎ ِﻣ ﻦ ﺍﹾﻟ ﻤﻌﺎﻧِﻲ ﻣﺎ ﻭ
ﻚ ﻣ
ﺍﹾﻟ ﻤﻌﺎﻧِﻲ .ﹶﻓِﺈ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ
ﺤﻪ،ﺤ ﺼ ﻚ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻳ ﺠﺔﹲِ ،ﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ ﺧﺒ ﺮ ِﺑ ﹶﺬِﻟ
ﺖ ﺷﻴﺌﹰﺎ ِﺑﺤﺎ ٍﻝ ﺣ ﺴ ﻤ ﻊ ﻣﻴ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ
٢١٦
ﺤ ِﺔ
ﺼ
ﻚ ﻋﻠﹶﻰ ﻣﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﹶﺃ ﻭﻟﹶﻰ ﺑِﺎﻟ
ﺤﻘِﻴ ﹶﻘِﺘﻪِ ،ﺑ ﹾﻞ ﺗ ﹾﺄﻭِﻳ ﹸﻞ ﻣﺨﺎِﻟﻔِﻴ ِﻪ ﻓِﻲ ﹶﺫِﻟ
ﻭﻟﹶﺎ ﻓِﻲ ﺍﹾﻟ ِﻔ ﻌ ِﻞ ﺷﺎ ِﻫ ﺪ ِﺑ
ﺴ ﻤﻌﻮ ﹶﻥ ﹶﻛﻠﹶﺎ ﻡ ﺍﹾﻟﹶﺄ ﺣﻴﺎﺀِ ،ﻋﻠﹶﻰ ﻣﺎ ِﻟﻤﺎ ﺭﻭﻳﻨﺎ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺧﺒﺎ ِﺭ ﺍﹾﻟﻮﺍ ِﺭ ﺩ ِﺓ ﻋﻨ ﻪ ﹶﺃﻧ ﻬ ﻢ ﻳ
ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ:
ﺻﻠﱠﻰ ﺍ ُ ﺕ ِﺑ ِﻪ ﻋﻨ ﻪ ﺍﻟﹾﺂﺛﹶﺎ ﺭ .ﹶﻓِﺈ ﹾﻥ ﹶﻇ ﻦ ﹶﻇﺎﻥﱞ ﹶﺃ ﱠﻥ ﹶﻗ ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ِﺫ ﹾﻛ ﺮ ﻩ ِﻟﻨِﺒﻴ ِﻪ ﻭ ﺭ ﺩ
ﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ{ ﻚ ﻟﹶﺎ ﺗ
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮ ، [٢٢ :ﻭﹶﻗ ﻮﹶﻟ ﻪ ﹶﻟ ﻪِ} :ﺇﻧ ﺖ ِﺑ ﻤ
} ﻭﻣﺎ ﹶﺃ ﻧ
]ﺍﻟﻨﻤﻞ ، [٨٠ :ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻋﺎﻣﺎ ﻇﹶﺎ ِﻫ ﺮ ﻩ ﻓِﻲ ﹸﻛ ﱢﻞ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮﺭِ ،ﻭﻓِﻲ ﺟﻤِﻴ ِﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰِ ،ﻣ ﻦ
ﺴ ﻤﻌﻮﺍ ﻓِﻲ ﺣﺎ ِﻝ ﻣﺎ ﺐ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟﻘﹶﺎِﺋ ِﻞ :ﻟﹶﺎ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳ ﺾ ِﻣﻨ ﻬﻢ ،ﻭ ﺟ ﺹ ﺑﻌٍ ﹶﻏﻴ ِﺮ ﺧﺼﻮ ِ
ﻚ ﻓِﻲ ﲔ ِﺑِﺈﺟﺎ ﺯ ِﺓ ﹶﺫِﻟ ﺤ ِﺔ ِﻣ ﻦ ﹶﻗ ﻮ ِﻝ ﺍﹾﻟ ﹶﻘﺎِﺋِﻠ
ﺼﺥ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﹾﻟﹶﺄ ﺣﻴﺎ ِﺀ ﹶﺃ ﻭﻟﹶﻰ ﺑِﺎﻟ
ﻫ ﻢ ﻓِﻲ ﺍﹾﻟﺒ ﺮ ﺯ ِ
ﻚ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺟ ﱠﻞ ﹶﺛﻨﺎ ﺅ ﻩ ﺟ ﻌ ﹶﻞ ﺑﻴﺎ ﹶﻥ ﺏ ]ﺹ .[٥٢١:ﻭ ﹶﺫِﻟ ﺼﻮﺍ ِ ﺾ ﺍﹾﻟﹶﺄ ﺣﻮﺍﻝِ ،ﹶﻓ ﹶﻘ ﺪ ﹶﻇ ﻦ ﹶﻏﻴ ﺮ ﺍﻟ
ﺑ ﻌ ِ
ﺴﻠﹶﺎ ﻡ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ
ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠﻢ ،ﻭﹶﻗ ﺪ ﺑﻴ ﻦ ﹶﻟﻨﺎ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺻﻠﱠﻰ ﺍ ُ
ﻣﺎ ﻧ ﺰ ﹶﻝ ِﺇﹶﻟﻴﻨﺎ ِﻣ ﻦ ِﻛﺘﺎِﺑ ِﻪ ِﺇﻟﹶﻰ ﺭﺳﻮِﻟ ِﻪ
ﺴﹶﺄﻟﹶﺎ ِﻥ ﻋ ﻦ ﲔ ﻳ
ﺻﻠﱠﻰ ﺍﷲُ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠﻢِ ،ﺇ ﹾﺫ ﹶﺫ ﹶﻛ ﺮ ﺣﺎ ﹶﻝ ﺍﹾﻟ ﻤ ﺆ ِﻣ ِﻦ ﻭﺍﹾﻟﻜﹶﺎِﻓ ِﺮ ﻓِﻲ ﹸﻗﺒﻮ ِﺭ ِﻫﻤﺎ ِﺣ
ﺴ ﻤﻌﺎ ِﻥ ﺧ ﹾﻔ ﻖ ِﻧﻌﺎ ِﻝ ﻣﺘِﺒﻌِﻲ ﺟﻨﺎِﺋ ِﺰ ِﻫﻤﺎ ِﺇﺫﹶﺍ ﻭﱠﻟﻮﺍ ﻋﻨ ﻬﻤﺎ ﻣ ﺪِﺑﺮِﻳ ﻦ ،ﹶﻓﻜﹶﺎ ﹶﻥ ﻣ ﻌﻠﹸﻮﻣﺎ
ﺩِﻳِﻨ ِﻬﻤﺎ :ﹶﺃﻧ ﻬﻤﺎ ﻳ
ﻚ
ﺴ ِﻤ ٍﻊ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ{ ]ﻓﺎﻃﺮ ، [٢٢ :ﻭﹶﻗ ﻮﹶﻟ ﻪِ} :ﺇﻧ ﺖ ِﺑ ﻤ
ﻚ ﹶﺃ ﱠﻥ ﹶﻗ ﻮﹶﻟ ﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭﻣﺎ ﹶﺃﻧ
ِﺑ ﹶﺬِﻟ
ﺾ ﺍﹾﻟﹶﺄ ﺷﻴﺎ ِﺀ ﺩﻭ ﹶﻥ ﺟﻤِﻴ ِﻌﻬﺎ ،ﻭ ﺩﻟِﻴﻠﹰﺎ
ﻉ ﺑ ﻌ ِﺴ ِﻤ ﻊ ﺍﹾﻟ ﻤ ﻮﺗﻰ{ ]ﺍﻟﻨﻤﻞ ، [٨٠ :ﻣ ﻌِﻨ ﻲ ِﺑ ِﻪ ِﺇ ﺳﻤﺎ ﻟﹶﺎ ﺗ
ﺤ ِﺔ ِﻣ ﻦ ﺼﺾ ﺍﹾﻟﹶﺄ ﺣﻮﺍ ِﻝ ﹶﺃ ﻭﻟﹶﻰ ﺑِﺎﻟ ﺾ ﺍﹾﻟﹶﺄ ﺷﻴﺎ ِﺀ ﻓِﻲ ﺑ ﻌ ِ
ﺴ ﻤﻌﻮ ﹶﻥ ﺑ ﻌ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﹶﻗ ﻮ ﹶﻝ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ :ﹶﻗ ﺪ ﻳ
ﷲﺻﻠﱠﻰ ﺍ ُ ﻚ .ﹶﻓِﺈ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﹶﻟﻨﺎ ﻗﹶﺎِﺋ ﹲﻞ :ﻭﻣﺎ ﺗﻨﻜِ ﺮ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣ ﻌﻨﻰ ﹶﻗ ﻮ ِﻝ ﺍﻟﻨِﺒ ﻲ
ﻒ ﹶﺫِﻟ ﹶﻗ ﻮ ِﻝ ﻣ ﻦ ﺧﺎﹶﻟ
ﺴ ﻤ ﻊ ﺧ ﹾﻔ ﻖ ِﻧﻌﺎِﻟ ِﻬ ﻢ ِﺇﺫﹶﺍ ﻭﱠﻟﻮﺍ ﻋﻨ ﻪ ﻣ ﺪِﺑﺮِﻳ ﻦ« ِ ،ﺇﻧ ﻪ ِﻟﻴ ﻌﹶﻠ ﻢ ﹶﺫِﻟﻚِ ،ﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ
ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢِ» :ﺇﻧ ﻪ ﹶﻟﻴ
ﻚ ﻣﺎ ﹸﻗ ﹾﻠﺖ، ﺖ ِﻣﻨ ﺏ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ ﺍﹾﻟﻘﹶﺎِﺋ ﹸﻞ ِﻣﻨ ﻬ ﻢ ِﻟﺼﺎ ِﺣِﺒ ِﻪ :ﹶﻗ ﺪ ﺳ ِﻤ ﻌ ﻣ ﻌﺮﻭﻓﹰﺎ ِﻣ ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﹾﻟ ﻌ ﺮ ِ
ﻚ ﻣﺎ ﹸﻗ ﹾﻠﺖ ،ﻭﺍ ﺳ ﻤ ﻊ ِﻣﻨﻲ ﻣﺎ ﹶﺃﻗﹸﻮﻝﹸِ ،ﺑ ﻤ ﻌﻨﻰ :ﺍ ﹾﻓ ﻬ ﻢ ﻋﻨﻲ ﻣﺎ ﹶﺃﻗﹸﻮﻝﹸ؟ ﻗِﻴ ﹶﻞ ﹶﻟ ﻪ: ﺖ ﻋﻨ ِﺑ ﻤ ﻌﻨﻰ :ﹶﻓ ِﻬ ﻤ
ﺴ ﻤﻌﻮ ﹶﻥ ﻒ ﹶﻗ ﻮﹶﻟﻨﺎ ﻓِﻲ ﹶﺃﻧ ﻬ ﻢ ﻳ ﻚ ﹶﻟ ﻮ ﻭ ﺟﻬﻨﺎ ﻩ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﺍﱠﻟﺬِﻱ ﹸﻗ ﹾﻠﺘ ﻪ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻟ ﻤ ﻦ ﺧﺎﹶﻟ
ِﺇ ﹾﻥ ﹶﺫِﻟ
ﻚ ﹶﺃﻧ ﻬ ﻢ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﺧ ﹾﻔ ﻖ ِﻧﻌﺎِﻟ ِﻬﻢ ،ﹶﻟ ﻢ
ﻚ ﹶﺃﻧﺎ ِﺇ ﹾﻥ ﹸﻗ ﹾﻠﻨﺎ :ﻣ ﻌﻨﻰ ﹶﺫِﻟ ﺠﺔﹲ ،ﻭ ﹶﺫِﻟ ﻉ ﺍﹾﻟ ﻤ ﹾﻔﻬﻮ ﻡ ﺣ ﺴﻤﺎ ﺍﻟ
ﻉ ِﻣ ﻨ ﻬ ﻢ ﺧ ﹾﻔ ﻖ ِﻧﻌﺎِﻟ ِﻬﻢ ،ﹶﺃ ﻭ ﻋ ﻦ ﺧﺒ ٍﺮ
ﺙ ﹶﻟ ﻬ ﻢ ﻋ ﻦ ﺳﻤﺎ ٍ ﻚ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺣ ﺪ ﹶ ﺨ ﹸﻞ ِﻋ ﹾﻠ ﻤ ﻬﻢِ ﺑ ﹶﺬِﻟ ﻳ
ﺴ ِﻤ ﻊﺤ ﱠﻘ ﻖ ﹶﻗ ﻮﹸﻟﻨﺎ ﻓِﻲ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ِﺫ ﹾﻛ ﺮ ﻩ ﻳ
ﻚ ﻛﹶﺎ ﹶﻥ ﹶﻓِﺈﻧ ﻪ ﻣ
ﻱ ﹶﺫِﻟ ﺃﹸ ﺧِﺒﺮﻭﺍ ِﺑ ِﻪ ﻓِﻲ ﹸﻗﺒﻮ ِﺭ ِﻫﻢ ،ﻭﹶﺃ
ﻑ ﻣ ﻦ ﺷﺎ َﺀ ﻣﺎ ﺷﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﺧﺒﺎ ِﺭ ِﻫﻢ، ﺕ ﻣﺎ ﺷﺎ َﺀ ِﻣ ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﹾﻟﹶﺄ ﺣﻴﺎﺀِ ،ﻭﻳ ﻌ ﺮ
ِﻣ ﻦ ﺷﺎ َﺀ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﻣﻮﺍ ِ
ﺨ ﹾﻠ ﻖ
ﻒ ﺷﺎﺀَ ،ﹶﻟ ﻪ ﺍﹾﻟ ﻭﻳﻨ ﻌ ﻢ ﻣ ﻦ ﺷﺎ َﺀ ِﻣﻨ ﻬ ﻢ ﻓِﻲ ﹶﻗﺒ ِﺮ ِﻩ ِﺑﻤﺎ ﺷﺎﺀَ ،ﻭﻳ ﻌ ﱢﺬﺏ ﻣ ﻦ ﺷﺎ َﺀ ِﻣﻨ ﻬ ﻢ ﹶﻛﻴ
٢١٧
ﺨﺒ ِﺮ ﹶﺃﻳﻀﺎ ،ﹶﺃ ﻋﻨِﻲ ﺧﺒ ﺮ ﻋ ﻤ ﺮ ﺍﱠﻟﺬِﻱ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﻩ
ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ ﻭ ﻫﻮ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷ ﻲ ٍﺀ ﹶﻗﺪِﻳ ﺮ ،ﻭﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺖ ِﻣ ﻦ ﺑﻨِﻲ ﺁ ﺩ ﻡ ﻋ ﻦ ﹶﺃ ﻋﻴ ِﻦ ﺑﻨِﻲ ﺁ ﺩﻡ ،ﻣﺎ ﺤ ﻖ ﻣﻮﺍﺭﺍ ﹶﺓ ﺟِﻴ ﹶﻔ ِﺔ ﹸﻛ ﱢﻞ ﻣﻴ ٍ ﹶﻗﺒ ﹸﻞ ﺍﻟ ﺪﻟﹶﺎﹶﻟ ﹸﺔ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ِﻣ ﻦ ﺍﹾﻟ
ﻚ ِﻟﹶﺄ ﻣ ِﺮ ﺍﻟﻨِﺒ ﻲ ِﺑ ﹶﻘﺘﻠﹶﻰ ﺖ ﹶﺃ ﻭ ﻛﹶﺎِﻓﺮﺍ ،ﻭ ﹶﺫِﻟ ﻚ ﺍﹾﻟ ﻤﻴ ﺴﺒِﻴﻞﹸ ،ﻣ ﺆ ِﻣﻨﺎ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ﻚ ﺍﻟ ﻭ ِﺟ ﺪ ِﺇﻟﹶﻰ ﹶﺫِﻟ
ﺠﻴ ِﻔ ِﻬ ﻢ ﹶﺃ ﹾﻥ
ﺠ ﻌﻠﹸﻮﺍ ﻓِﻲ ﹶﻗﻠِﻴﺐٍ ،ﻭﹶﻟ ﻢ ﻳﺘ ﺮ ﹾﻛ ﻬ ﻢ ﺑِﺎﹾﻟ ﻌﺮﺍ ِﺀ ﻣ ﹶﻄ ﺮ ِﺣﲔ ،ﺑ ﹾﻞ ﹶﺃ ﻣ ﺮ ِﺑ ِ ﺸ ِﺮﻛِﻲ ﺑ ﺪ ٍﺭ ﹶﺃ ﹾﻥ ﻳ ﻣ
ﺴﺘﻨﻮﺍ ِﺑ ِﻪ ﲔ ﹶﺃ ﹾﻥ ﻳ ﺴِﻠ ِﻤ ﺤ ﻖ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻚ ِﻣ ﻦ ِﻓ ﻌِﻠ ِﻪ ِﺑ ِﻬﻢ ،ﻓﹶﺎﹾﻟ ﺐ .ﹶﻓِﺈ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ﺗﻮﺍﺭﻯ ﻓِﻲ ﺍﹾﻟ ﹶﻘﻠِﻴ ِ
ﺏ ﺑِﺎﹾﻟ ﹶﻘﺘﻞِ،
ﺤ ﺮ ِ ﲔ ﻓِﻲ ﻣ ﻌ ﺮ ﹶﻛ ِﺔ ﺍﹾﻟ ﺸ ِﺮ ِﻛ
ﷲ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠﻢ ،ﹶﻓﻴ ﹾﻔ ﻌﻠﹸﻮﺍ ﻓِﻲ ﻣ ﻦ ﹶﺃﺻﺎﺑﻮﺍ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺻﻠﱠﻰ ﺍ ُ
ﺸ ِﺮﻛِﻲ ﺑ ﺪ ٍﺭ ﹶﻓﻴﻮﺍﺭﻭﺍ ﺟِﻴ ﹶﻔﺘﻪِ ،ﺇﺫﹶﺍ ﹶﻟ ﻢ ﺏ ِﻣﹾﺜ ﹶﻞ ﺍﱠﻟﺬِﻱ ﹶﻓ ﻌ ﹶﻞ ﻓِﻲ ﹶﻗﺘﻠﹶﻰ ﻣ ﺤ ﺮ ِﻭﻓِﻲ ﹶﻏﻴ ِﺮ ﻣ ﻌ ﺮ ﹶﻛ ِﺔ ﺍﹾﻟ
ﻚ .ﻭِﺇ ﹾﺫ ﻑ ﹶﻛ ﺮ ِﺓ ﻋ ﺪ ﻭ ﹶﺃ ﻭ ﹶﻏﻴ ِﺮ ﹶﺫِﻟ
ﺸ ﻐﹸﻠﻬ ﻢ ﻋﻨ ﻪ ِﻣ ﻦ ﺧ ﻮ ِ
ﻳ ﹸﻜ ﻦ ﹶﻟ ﻬ ﻢ ﻣﺎِﻧ ﻊ ِﻣ ﻦ ﹶﺫِﻟﻚ ،ﻭﻟﹶﺎ ﺷ ﻲ َﺀ ﻳ
ﺕﺸ ِﺮﻛﹸﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﻌ ﻬ ِﺪ ﻭﺍﻟ ﱢﺬ ﻣ ِﺔ ِﺇﺫﹶﺍ ﻣﺎ ﺤ ﺮﺏِ ،ﻓﹶﺎﹾﻟ ﻤ ﺸ ِﺮﻛِﻲ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ﻚ ﺳﻨﺘ ﻪ ﻓِﻲ ﻣ
ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ
ﻀ ﺮ ﻩ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ،
ﻀ ﺮِﺗ ِﻪ ﻳﻠِﻲ ﹶﺃ ﻣ ﺮﻩ ،ﻭ ﺣ
ﺤ
ﺚ ﻟﹶﺎ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﹶﺃ ﻭِﻟﻴﺎِﺋ ِﻪ ﻭﹶﺃ ﻫ ِﻞ ِﻣﱠﻠِﺘ ِﻪ ِﺑ
ﺖ ِﺑﺤﻴ ﹸ
ِﻣﻨ ﻬ ﻢ ﻣﻴ
ﺸ ِﺮﻛِﻲ ﺑ ﺪ ٍﺭ ﻓِﻲ ﹶﺃ ﹾﻥ ﻳﻮﺍﺭﻭﺍ ﺟِﻴ ﹶﻔﺘ ﻪ ﻭﻳ ﺪِﻓﻨﻮ ﻩ ﺴﻨ ﹶﺔ ﻓِﻴ ِﻬ ﻢ ﺳﻨﺘ ﻪ ﻓِﻲ ﻣ ﹶﺃ ﺣ ﻖ ﻭﹶﺃ ﻭﻟﹶﻰ ِﺑﹶﺄ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﺍﻟ
ﺐ ِﺇ ﹾﺫ
ﻚ ﹶﺃ ﻣ ﺮ ﺍﻟﻨِﺒ ﻲ ﻋِﻠﻴﺎ ﻓِﻲ ﻋ ﻤ ِﻪ ﹶﺃﺑِﻲ ﹶﻃﺎِﻟ ٍ ﻭﻟﹶﺎ ﻳﺘ ﺮﻛﹸﻮ ﻩ ﻣ ﹾﻄﺮﻭﺣﺎ ﺑِﺎﻟﹾ ﻌﺮﺍ ِﺀ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺭﺽِ ،ﻭِﺑ ﹶﺬِﻟ
ﺸ ِﺮﻛِﻲ ﺑ ﺪ ٍﺭ ِﻣ ﻦ
ﻱ ﻋﻨ ﻪ ِﺣﲔ ﹶﺃ ِﺫ ﹶﻥ ِﺑ ِﻤﹾﺜ ِﻞ ِﻓ ﻌِﻠ ِﻪ ِﺑ ﻤ ﺐ ﹶﻓﻮﺍ ِﺭ ِﻩ« ﻭﹶﻗ ﺪ ﺭ ِﻭ
ﻣﺎﺕ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ» :ﺍ ﹾﺫ ﻫ
٣٦٦
ﺾ ﺍﻟﻨ ﹶﻈ ِﺮ"ﺩ ﹾﻓِﻨ ِﻪ ِﺇﻳﺎ ﻫﻢ ،ﻓِﻲ ﻣﻮﺍ ِﻃ ﻦ ﺃﹸ ﺧﺮ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ِﺇ ﺳﻨﺎ ِﺩ ِﻩ ﺑ ﻌ
ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ﹶﺃﺑِﻲ ﻋ ﻤ ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻣ ﺮ ﺑِﺎ ﻣ ﺮﹶﺃ ٍﺓ ﻣ ﹾﻘﺘﻮﹶﻟ ٍﺔ ﹶﻓﻘﹶﺎ ﹶﻝ » :ﻣ ﻦ ﹶﻗﺘ ﹶﻞ ﻫ ِﺬﻩِ؟«
ﺕ ﹶﺃ ﹾﻥ ﺗ ﹾﻘﺘﹶﻠِﻨ ﻲ ﹶﻓ ﹶﻘﺘ ﹾﻠﺘﻬﺎ ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑ ﺪ ﹾﻓِﻨﻬﺎ " ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹾﻔ ﻌﻠﹸﻮﺍ
ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ :ﹶﺃﻧﺎ ،ﹶﺃ ﺭ ﺩ ﹾﻓﺘﻬﺎ ﺧ ﹾﻠﻔِﻲ ﻓﹶﹶﺄﺭﺍ ﺩ
ﲔ ِﺑﺘ ﺮ ِﻛ ِﻬ ﻢ ﹶﺫِﻟﻚ؛ ِﻟﹶﺄ ﱠﻥ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻚ ِﻟﺸﺎ ِﻏ ٍﻞ ﺷ ﻐﹶﻠ ﻬﻢ ،ﹶﺃ ﻭ ﹶﺃ ﻣ ٍﺮ ﻣﻨ ﻌ ﻬ ﻢ ِﻣﻨﻪ ،ﹶﻟ ﻢ ﹶﺃﺭ ﻫ ﻢ ﺣ ِﺮ ِﺟ ﹶﺫِﻟ
ﻚ ﻣﺎ ﹸﺫ ِﻛ ﺮ ﻋﻨ ﻪ ِﻣﻨ ﻪ ِﺑﺒ ﺪ ٍﺭ ﻣﻐﺎﺯِﻱ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﻓِﻴﻬﺎ ﺍﹾﻟ ِﻘﺘﺎﻝﹸ ،ﹶﻟ ﻢ ﻳ ﹾﺬ ﹶﻛ ﺮ ﻋ ﻨ ﻪ ِﻣ ﻦ ﹶﺫِﻟ
ﺿ ٍﻊ ِﺑﻄﹶﺎﻋﻮ ٍﻥ ﺃﹶ ﻭ ﹶﻏﻴ ِﺮﻩِ ،ﹶﺃ ﻭ ﹶﻛﹸﺜ ﺮ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ﻓِﻲ ﻣ ﻌ ﺮ ﹶﻛ ِﺔ
ﺕ ِﺇﺫﹶﺍ ﹶﻛﹸﺜ ﺮ ﻓِﻲ ﻣ ﻮ ِ ﻭﻓِﻴ ِﻪ ﹶﺃﻳﻀﺎ ﺍﹾﻟﺒﻴﺎ ﹸﻥ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤ ﻮ
ﻑ ﺣﺘﻰ ﺗ ﻌ ﹸﻈ ﻢ ﻣﺆﻭﻧ ﹸﺔ ﺣ ﹾﻔ ِﺮ ﹶﻗﺒ ٍﺮ ِﻟ ﹸﻜ ﱢﻞ ﺭ ﺟ ٍﻞ ﻭِﻟ ﹸﻜ ﱢﻞ ِﺇﻧﺴﺎ ٍﻥ ِﻣﻨ ﻬﻢ ،ﹶﺃ ﱠﻥ ِﻟ ﻤ ﻦﺏ ﻭﺍﹾﻟِﺘﻘﹶﺎ ِﺀ ﺯﺣﻮ ٍ ﺣ ﺮ ٍ
ﺠﻤﺎ ﻋ ِﺔ ﺍﹾﻟ ﹶﻜِﺜ ﲑ ِﺓ ِﻣﻨ ﻬ ﻢ ﻭﺍﹾﻟ ﹶﻘﻠِﻴﹶﻠﺔِ ِﻣﻨ ﻬ ﻢ ﻓِﻲ ﺣ ِﻔ ﲑ ٍﺓ ﻭﺍ ِﺣ ﺪﺓٍ ،ﻛﹶﺎﱠﻟﺬِﻱ ﹶﻓ ﻌ ﹶﻞ ﻀ ﺮ ﻫ ﻢ ﺩ ﹾﻓ ﻦ ﺍﹾﻟ ﺣ
ﻚ ﺐ ﻭﺍ ِﺣﺪٍ ،ﻭ ﻫ ﻢ ﺳﺒﻌﻮ ﹶﻥ ﺭ ﺟﻠﹰﺎ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﺸ ِﺮﻛِﻲ ﺑ ﺪ ٍﺭ ِﻣ ﻦ ﺟ ﻤ ِﻌ ِﻪ ﺟﻤِﻴ ﻌ ﻬﻢ ،ﻓِﻲ ﹶﻗﻠِﻴ ٍ ِﺑ ﹶﻘﺘﻠﹶﻰ ﻣ
- ٣٦٦ﺬﻳﺐ ﺍﻵﺛﺎﺭ ﻣﺴﻨﺪ ﻋﻤﺮ ) ( ٧٤٥)(٥١٧ /٢ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ
٢١٨
ﺴِﻠ ِﻤﲔِ ،ﺇ ﹾﺫ ﹶﻓﺸﺎ ﺍﹾﻟ ﹶﻘ ﺘ ﹸﻞ ﻓِﻴ ِﻬ ﻢ ﻭ ﹶﻛﹸﺜﺮ ،ﺩﹶﻓ ﻦ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ﹶﺔ ِﻣﻨ ﻬ ﻢ
ﹶﻓ ﻌ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ِﺑ ﹶﻘﺘﻠﹶﻰ ﺍﹾﻟ ﻤ
٣٦٧
ﻭﺍﻟِﺎﹾﺛﻨﻴ ِﻦ ﻓِﻲ ﺍﹾﻟ ﹶﻘﺒ ِﺮ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ "
ﺍﻟﺘﺒﺸﲑ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﻔﺘﺢ:
ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﱵ ﺗﺸﺘﺮﻙ ﰲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ،ﻛﺎﻟﻌﻘﻴﺪﺓ -ﺃﻱ ﻋﻘﻴﺪﺓ -ﺃﻭ ﺍﻟﺘﺠﺎﺭﺓ،ﺃﻭ
ﺴ ﺮ ﺃﻓﺮﺍﺩﻫﺎ ﺇﺫﺍ ﺍﻧﺘﺼﺮﻭﺍ ﻋﻠﻰ ﻋﺪﻭ ﳍﻢ ﻳﻨﺎﻓﺴﻬﻢ ﰲ ﺷﻲﺀ ﺃﻭ ﳛﺎﻭﻝ ﺍﻟﻘﻀﺎﺀ ﺍﻷﺭﺽ،ﻳ
ﻋﻠﻴﻬﻢ،ﻭﳛﺰﻧﻮﻥ ﺇﺫﺍ ﺍﺰﻣﻮﺍ ﻭﺍﻧﺘﺼﺮ ﻋﺪﻭﻫﻢ.
ﻭﺇﺫﺍ ﺃﻓﺮﺯ ﺟﻴﺶ ﻣﻨﻬﻢ ﶈﺎﺭﺑﺔ ﺫﻟﻚ ﺍﻟﻌﺪﻭ،ﻓﺈﻢ ﻳﺘﻄﻠﻌﻮﻥ ﻷﺧﺒﺎﺭﻩ ﻭﻳﺘﺎﺑﻌﻮﺎ،ﻭﻳﻮﺩﻭﻥ ﺃﻥ
ﺗﺄﺗﻴﻬﻢ ﺗﺒﺎﻋﹰﺎ ﻭﺃﻭ ﹰﻻ ﺑﺄﻭﻝ،ﳌﺎ ﰲ ﻧﺘﺎﺋﺞ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﺮﻭﺭ ﺃﻭ ﺍﳊﺰﻥ،ﻭﺍﻟﺒﻘﺎﺀ ﺃﻭ ﺍﻟﻔﻨﺎﺀ.
ﺑﻞ ﺇﻢ ﻟﻴﻮﺩﻭﻥ ﺃﻥ ﻳﻨﺘﺼﺮ ﻣﻦ ﻫﻮ ﺃﻗﺮﺏ ﺇﻟﻴﻬﻢ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﺍﻟﻔﻜﺮ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻋﻠﻰ ﻣﻦ
ﻫﻮ ﺃﺑﻌﺪ،ﻭﻳﺘﻄﻠﻌﻮﻥ ﻷﺧﺒﺎﺭﻩ ﻛﻤﺎ ﻳﺘﻄﻠﻌﻮﻥ ﻷﺧﺒﺎﺭ ﺟﻴﺸﻬﻢ.
ﻭﻛﺎﻥ ﻫﺬﺍ ﻭﺍﺿﺤﹰﺎ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ﲟﻜﺔ ﻋﻨﺪﻣﺎ ﺍﻧﺘﺼﺮﺕ ﻓﺎﺭﺱ،ﻭﻫﻢ ﻭﺛﻨﻴﻮﻥ ﻋﻠﻰ
ﺍﻟﺮﻭﻡ،ﻭﻫﻢ ﺃﻫﻞ ﻛﺘﺎﺏ،ﻓﻔﺮﺡ ﺍﳌﺸﺮﻛﻮﻥ ﺑﺬﻟﻚ،ﻭﺃﺧﺬﻭﺍ ﻳﻔﺨﺮﻭﻥ ﺑﻪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ،ﻷﻥ
ﺃﻫﻞ ﻓﺎﺭﺱ ﻭﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻟﻌﺮﺏ ﺃﻫﻞ ﺃﻭﺛﺎﻥ،ﻭﺍﻟﺮﻭﻡ ﺃﻫﻞ ﻛﺘﺎﺏ،ﻛﺎﳌﺴﻠﻤﲔ -ﰲ ﺍﳉﻤﻠﺔ
-ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﳛﺒﻮﻥ ﺃﻥ ﺗﻨﺘﺼﺮ ﺍﻟﺮﻭﻡ ﻋﻠﻰ ﻓﺎﺭﺱ،ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻹﻏﺎﻇﺔ ﻟﻠﻤﺸﺮﻛﲔ
ﻭﺇﻧﺬﺍﺭﻫﻢ ﺑﺄﻥ ﺍﻟﻐﻠﺒﺔ ﺳﺘﻜﻮﻥ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻴﻬﻢ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ،ﻷﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﳊﻖ،ﻓ ﻌ ِﻦ
ﺱ ِﻟﹶﺄﻧ ﻬ ﻢ
ﺤﺒﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﺗ ﹾﻈ ﻬ ﺮ ﺍﻟﺮﻭ ﻡ ﻋﻠﹶﻰ ﻓﹶﺎ ِﺭ ﺴِﻠﻤﻮ ﹶﻥ ﻳ ِ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ،ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻤ
ﺱ ﺭ ِ
ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺱ ﻋﻠﹶﻰ ﺍﻟﺮﻭ ِﻡ ِﻟﹶﺄﻧ ﻬ ﻢ ﹶﺃ ﻫ ﹸﻞ ﹶﺃ ﻭﺛﹶﺎ ٍﻥ ﹶﻓ ﹶﺬ ﹶﻛ ﺮﺤﺒﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﺗ ﹾﻈ ﻬ ﺮ ﻓﹶﺎ ِﺭ ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﻳ ِ
ﺏ ،ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻤ
ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﻚ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﻟِﻠﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺍﻟﻨِﺒ ﻲ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﹶﺫِﻟ
ﺴِﻠﻤﻮ ﹶﻥ ِﻟﹶﺄﺑِﻲ ﺑ ﹾﻜ ٍﺮ ﺭ ِﻚ ﺍﹾﻟ ﻤ
ﹶﺫِﻟ
ﻚ ﹶﺃ ﺟﻠﹰﺎ،ﹶﻓِﺈ ﹾﻥ
ﻚ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﺍ ﺟ ﻌ ﹾﻞ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ
»:ﹶﺃﻣﺎ ِﺇﻧ ﻬ ﻢ ﺳﻴ ﻬ ِﺰﻣﻮ ﹶﻥ« ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﹶﻟ ﻬ ﻢ ﹶﺫِﻟ
ﺲ ﺠ ﻌ ﹶﻞ ﺑﻴﻨ ﻬ ﻢ ﹶﺃ ﺟ ﹶﻞ ﺧ ﻤ ِ ﻚ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﻭِﺇ ﹾﻥ ﹶﻇ ﻬ ﺮﻧﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨﺎ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﹶﻓ ﹶﻇ ﻬﺮﻭﺍ ﻛﹶﺎ ﹶﻥ ﹶﻟ
ﻚ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﻟِﻠﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﹶﺃﻟﹶﺎ ﺟ ﻌ ﹾﻠﺘ ﻪ،ﹸﺃﺭﺍ ﻩ« ﻗﹶﺎ ﹶﻝ:ﺩﻭ ﹶﻥ ﲔ ﹶﻓﹶﻠ ﻢ ﻳ ﹾﻈ ﻬﺮﻭﺍ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﹶﺫِﻟ ِﺳِﻨ
ﺽ
ﺖ ﺍﻟﺮﻭ ﻡ ﻓِﻲ ﹶﺃ ﺩﻧﻰ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻚ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ }ﺍﱂ ﹸﻏِﻠﺒ ِ
ﻚ،ﹶﻓ ﹶﺬِﻟ
ﺕ ﺍﻟﺮﻭ ﻡ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﺸ ﺮ ِﺓ.ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﹶﻈ ﻬ ﺮ ِ
ﺍﹾﻟ ﻌ
- ٣٦٧ﺬﻳﺐ ﺍﻵﺛﺎﺭ ﻣﺴﻨﺪ ﻋﻤﺮ ) ( ٧٤٦)(٥٢٣ /٢ﺣﺴﻦ
٢١٩
ﺖ ﺑ ﻌ ﺪ ِﻟﱠﻠ ِﻪ ﺍﹾﻟﹶﺄ ﻣ ﺮ ِﻣ ﻦ
ﺖ ﺍﻟﺮﻭ ﻡ،ﹸﺛ ﻢ ﹶﻏﹶﻠﺒ
ﻭ ﻫ ﻢ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﹶﻏﹶﻠِﺒ ِﻬ ﻢ ﺳﻴ ﻐِﻠﺒﻮ ﹶﻥ{ ]ﺍﻟﺮﻭﻡ [٢:ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﻐِﻠﺒ ِ
٣٦٨
. ﺼ ِﺮ ﺍﻟﱠﻠ ِﻪ "
ﺡ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ِﺑﻨ
ﹶﻗﺒ ﹸﻞ ﻭ ﻣ ﻦ ﺑ ﻌ ﺪ ،ﻭﻳ ﻮ ﻣِﺌ ٍﺬ ﻳ ﹾﻔ ﺮ
ﻓﻘﺪ ﺑﺸﺮ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻣﺮﻳﻦ:
ﺍﻷﻣﺮ ﺍﻷﻭﻝ :ﹶﻏﻠﹶﺐ ﺍﻟﺮﻭﻡ ﻋﻠﻰ ﻓﺎﺭﺱ ﻛﻤﺎ ﻣﻀﻰ.
ﺖ ﹶﺃﻧ ﻬ ﻢ
ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ:ﻧﺼﺮ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻫﻢ ﺍﻟﺬﻱ ﺳﻴﻔﺮﺣﻮﻥ ﺑﻪ،ﻭﻟﺬﻟﻚ ﻗﹶﺎ ﹶﻝ ﺳ ﹾﻔﻴﺎ ﹸﻥ :ﻭ ﺳ ِﻤ ﻌ
ﹶﻇ ﻬﺮﻭﺍ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ «.
ﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺒﻌﺚ ﺍﳌﻨﺘﺼﺮﻭﻥ ﺑﺸﲑﹰﺍ ﻳﺒﺸﺮ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻨﺼﺮ.
ﺡ ﻭﺭﻭﻯ ﺑﺴﻨﺪﻩ ﻋﻦ ﺏ ﺍﻟِﺒﺸﺎ ﺭ ِﺓ ﻓِﻲ ﺍﻟ ﹸﻔﺘﻮ ِ
ﻭﻗﺪ ﺑﻮﺏ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ:ﻗﹶﺎ ﹶﻝ ﻟِﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﹶﺃ ﹶﻻ ﺗ ِﺮ ﳛﻨِﻲ ﺲ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﻟِﻲ ﺟﺮِﻳ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺭ ِ ﹶﻗﻴ ٍ
ﲔ ﻭﻣِﺎﹶﺋ ٍﺔﺴ ﺖ ﻓِﻲ ﺧ ﻤ ِ ﺴﻤﻰ ﹶﻛ ﻌﺒ ﹶﺔ ﺍﻟﻴﻤﺎِﻧﻴ ِﺔ،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﹾﻘ
ﺼ ِﺔ« ،ﻭﻛﹶﺎ ﹶﻥ ﺑﻴﺘﺎ ﻓِﻴ ِﻪ ﺧﹾﺜ ﻌ ﻢ،ﻳ
ﳋﹶﻠ ِﻣ ﻦ ﺫِﻱ ﺍ ﹶ
ﺏ ﻓِﻲ ﻀ ﺮ ﳋﻴ ِﻞ،ﹶﻓ
ﺖ ﻋﻠﹶﻰ ﺍ ﹶﺕ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻧﻲ ﹶﻻ ﹶﺃﹾﺛﺒ ﺏ ﺧﻴ ٍﻞ،ﹶﻓﹶﺄ ﺧﺒ ﺮ ﺻﺤﺎ ﺲ ،ﻭﻛﹶﺎﻧﻮﺍ ﹶﺃ ِﻣ ﻦ ﹶﺃ ﺣ ﻤ
ﺻ ﺪﺭِﻱ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺛﺒﺘ ﻪ،ﻭﺍ ﺟ ﻌ ﹾﻠ ﻪ ﻫﺎ ِﺩﻳﺎﺖ ﹶﺃﹶﺛ ﺮ ﹶﺃﺻﺎِﺑ ِﻌ ِﻪ ﻓِﻲ ﺻ ﺪﺭِﻱ ﺣﺘﻰ ﺭﹶﺃ ﻳ
ﺸ ﺮ ﻩ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺟﺮِﻳ ٍﺮ ﺴ ﺮﻫﺎ ﻭ ﺣ ﺮﹶﻗﻬﺎ،ﹶﻓﹶﺄ ﺭ ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﻳﺒ
ﻣ ﻬ ِﺪﻳﺎ«،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖ ِﺇﹶﻟﻴﻬﺎ،ﹶﻓ ﹶﻜ
ﻚ ﺣﺘﻰ ﺗ ﺮ ﹾﻛﺘﻬﺎ ﹶﻛﹶﺄﻧﻬﺎ ﺟ ﻤ ﹲﻞ ﳊ ﻖ،ﻣﺎ ِﺟﹾﺌﺘ ﻚ ﺑِﺎ ﹶِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﻭﺍﱠﻟﺬِﻱ ﺑ ﻌﹶﺜ
٣٦٩
ﺕ"ﺲ ﻣﺮﺍ ٍﺲ ﻭ ِﺭﺟﺎِﻟﻬﺎ ﺧ ﻤ ﺏ،ﹶﻓﺒﺎ ﺭﻙ ﻋﻠﹶﻰ ﺧﻴ ِﻞ ﹶﺃ ﺣ ﻤ ﹶﺃ ﺟ ﺮ
- ٣٦٨ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ ) ( ٣٥٤٠)(٤٤٥ /٢ﺻﺤﻴﺢ
- ٣٦٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٧٦)(٧٥ /٤
ﺤ ﺮ ﹶﻛ ﹰﺔ
ﺼ ِﺔ ﻣ
ﺨﹶﻠ
ﺱ :ﻭﺫﹸﻭ ﺍﹾﻟ
ﲔ ﺍﻟﻠﱠﺎﻡِ،ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ ﺴ ِﻜ ِ ﺠﻤﺔ ﻭﺍﻟﻠﱠﺎ ِﻡ ﻭﺍﹾﻟ ﻤ ﻬ ﻤﹶﻠ ِﺔ .ﻭ ﺣ ِﻜ ﻲ ِﺑﺘ ﺼ ِﺔ( ِﺑ ﹶﻔﺘ ِﺢ ﺍﹾﻟ ﻤ ﻌ
ﺨﹶﻠ
ﹶﻗ ﻮﹸﻟ ﻪ):ﺫِﻱ ﺍﹾﻟ
ﺼﺔِ،ﺍﻫـ .ﻭ ِﻫ ﻲ ﺨﹶﻠ
ﺖ ﺍﹾﻟ
ﺼﺔﹸ،ﹶﺃ ﻭ ِﻟﹶﺄﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻣﻨِﺒ
ﺨﹶﻠ
ﺻﻨ ﻢ ﺍ ﺳ ﻤ ﻪ ﺍﹾﻟ
ﺨﹾﺜ ﻌ ﻢ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻪ ﺖ ﻛﹶﺎ ﹶﻥ ﻳ ﺪﻋﻰ ﺍﹾﻟ ﹶﻜ ﻌﺒ ﹸﺔ ﺍﹾﻟﻴﻤﺎِﻧﻴ ﹸﺔ ِﻟ ﻀ ﻤﺘﻴ ِﻦ:ﺑﻴ
ﻭِﺑ
ﺼ ﹾﻠﺒ ﹸﺔ ﺟ ﻤ ﻊ
ﺲ ﺍﹾﻟﹶﺄ ﻣ ِﻜﻨ ﹸﺔ ﺍﻟ
ﺤ ﻤ ﺱ:ﺍﹾﻟ ﺲ( ﺑِﺎﹾﻟ ﻤ ﻬ ﻤﹶﻠﺘ ﻴ ِﻦ ﻋﻠﹶﻰ ﻭ ﺯ ِﻥ ﹶﺃ ﺣ ﻤﺪ،ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ ﺐ ﹶﺃ ﺣ ﻤ ﺮ .ﹶﻗ ﻮﹸﻟ ﻪِ ):ﻣ ﻦ ﹶﺃ ﺣ ﻤ
ﺕ ﹶﻟ ﻪ ﺣ ﻧﺒﺎ
ﺤ ﻤﺴﺎ ِﺀ ﻭ ِﻫ ﻲ ﺴ ِﻬ ﻢ ﻓِﻲ ﺩِﻳِﻨ ِﻬ ﻢ ﹶﺃ ﻭ ﻟِﺎﹾﻟِﺘﺠﺎِﺋ ِﻬ ﻢ ﺑِﺎﹾﻟ
ﺤ ﻤ ِ
ﺶ ﻭ ِﻛﻨﺎﻧ ﹸﺔ ﻭ ﺟﺪِﻳﹶﻠ ﹸﺔ ﻭ ﻣ ﻦ ﺗﺎﺑ ﻌ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴ ِﺔ ِﻟﺘ
ﺐ ﹸﻗ ﺮﻳ ﹶﺃ ﺣ ﻤﺲ ،ﻭِﺑ ِﻪ ﹸﻟ ﱢﻘ
ﺱ.
ﺲ ﹶﻛﺬﹶﺍ ﻓِﻲ ﺍﹾﻟﻘﹶﺎﻣﻮ ِ ﺤﻤِﻴ ِ ﻉ ﻛﹶﺎﹾﻟ
ﺸﺠﺎ ﺲ:ﺍﻟ ﺸﺠﺎ ﻋﺔﹸ،ﻭﺍﹾﻟﹶﺄ ﺣ ﻤ ﺤﻤﺎ ﺳ ﹸﺔ:ﺍﻟ ﺴﻮﺍﺩِ،ﻭﺍﹾﻟ ﺾ ﺇﻟﹶﻰ ﺍﻟ ﺍﹾﻟ ﹶﻜ ﻌﺒﺔﹸِ،ﻟﺄﹶ ﱠﻥ ﺣﺠﺮﻫﺎ ﹶﺃﺑﻴ
ﺖ
ﺴ
ﺲ ﹶﻟﻴ
ﺏ ﹶﻗﺒِﻴﹶﻠ ﹲﺔ ﹸﺃ ﺧﺮﻯ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻬﺎ ﹶﺃ ﺣ ﻤ
ﺙ ﺑ ِﻦ ﹶﺃﻧﻤﺎ ٍﺭ .ﻗﹶﺎ ﹶﻝ :ﻭﻓِﻲ ﺍﹾﻟ ﻌ ﺮ ِ ﺲ ﺑ ِﻦ ﺍﹾﻟ ﻐ ﻮ ِ ﺴﺒﻮ ﹶﻥ ﺇﻟﹶﻰ ﹶﺃ ﺣ ﻤ ﻂ ﻳﻨ
ﻭﻓِﻲ ﺍﹾﻟ ﹶﻔﺘ ِﺢ :ﻫ ﻢ ﺭ ﻫ ﹲ
ﺻﻨ ﻢ.
ﻱ ﻀ ﻢ ﺍﻟﻨﻮ ِﻥ ﻭﺍﻟﺼﺎ ِﺩ ﹶﺃ ﺐ( ِﺑ ﺼ ﺿﺒﻴ ﻌ ﹶﺔ ﺑ ِﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ﺑ ِﻦ ِﻧﺰﺍ ٍﺭ .ﹶﻗ ﻮﹸﻟ ﻪ):ﻧ
ﺲ ﺑ ِﻦ
ﺴﺒﻮ ﹶﻥ ﺇﻟﹶﻰ ﺃﹶ ﺣ ﻤ
ﻣﺮﺍ ﺩ ﹰﺓ ﻫﻨﺎ ﻳﻨ
ﻱ ﺩﻋﺎ ﹶﻟ ﻬ ﻢ ﺑِﺎﹾﻟﺒ ﺮ ﹶﻛ ِﺔ.ﺸﺪِﻳ ِﺪ ﺍﻟﺮﺍ ِﺀ:ﹶﺃ ﺠ ﻬ ِﺔ ﺍﹾﻟﻴﻤﺎِﻧﻴ ِﺔ .ﹶﻗ ﻮﹸﻟ ﻪ):ﹶﻓﺒ ﺮ ﻙ( ِﺑ ﹶﻔﺘ ِﺢ ﺍﹾﻟ ﻤ ﻮ ﺣ ﺪ ِﺓ ﻭﺗ
ﻱ ﹶﻛ ﻌﺒ ﹸﺔ ﺍﹾﻟ ِﹶﻗ ﻮﹸﻟ ﻪ ):ﹶﻛ ﻌﺒ ﹸﺔ ﺍﹾﻟﻴﻤﺎِﻧﻴ ِﺔ( ﹶﺃ
ﺐ
ﺴ ﻆ:ﹶﺃ ﺣ ﺠِﺘﻬﺎ .ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺤﺎِﻓ ﹸ ﺏ ﺑ ﻬ ﻉ ﺯِﻳﻨِﺘﻬﺎ ﻭِﺇ ﹾﺫﻫﺎ ِ ﺏ( ﺑِﺎﹾﻟﺠِﻴ ِﻢ ﻭﺍﹾﻟ ﻤ ﻮ ﺣ ﺪﺓِ ،ﻭ ﻫ ﻮ ِﻛﻨﺎﻳ ﹲﺔ ﻋ ﻦ ﻧ ﺰ ِ ﹶﻗ ﻮﹸﻟ ﻪ ):ﹶﻛﹶﺄﻧﻬﺎ ﺟ ﻤ ﹲﻞ ﹶﺃ ﺟ ﺮ
٢٢٠
٣٧٠
ﺸ ﺮ ﻩ "
ﻭﺍﳌﹸﺮﺍﺩ ﻣِﻨ ﻪ ﻗﹶﻮﻟﻪ ﻓِﻲ ﺁ ِﺧ ِﺮ ِﻩ ﹶﻓﺄﹶﺭ ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﻳﺒ
ﺸ ﲑﻳ ِﻦ ِﺇﻟﹶﻰ ﺴﻠﹶﺎ ﻡ،ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ﺑ ِ
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ
ﺚ ،ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ”:ﻭﹶﻗ ﺪ ﺑ ﻌ ﹶ
ﺤ ﺪ ﻩ ﻭِﺑ ِﻪ ﹶﻛ ﹶﻔ ﺮ،ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﻋ ﺒ ﺪ ﺍﻟﱠﻠ ِﻪﺼ ِﺮ ﻭﺍﻟ ﱠﻈ ﹶﻔ ِﺮ ﻋﻠﹶﻰ ﻣ ﻦ ﹶﺃ ﺷ ﺮ ﻙ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺟ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﺑِﺎﹾﻟ ﹶﻔﺘ ِﺢ ﻭﺍﻟﻨ
ﺑ ﻦ ﺭﻭﺍ ﺣ ﹶﺔ ِﺇﻟﹶﻰ ﹶﺃﻋﺎﻟِﻲ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ،ﻭﺍﻟﺜﱠﺎﻧِﻲ ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ِﺇﻟﹶﻰ ﺍﻟﺴﺎِﻓﹶﻠ ِﺔ.ﻗﹶﺎ ﹶﻝ ﹸﺃﺳﺎ ﻣ ﹸﺔ ﺑ ﻦ ﺯﻳ ٍﺪ:ﹶﻓﹶﺄﺗﺎﻧﺎ
ﺖ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻭﻛﹶﺎ ﹶﻥ ﺯ ﻭ ﺟﻬﺎ ﻋﹾﺜﻤﺎ ﹸﻥ ﺑ ﻦ ﻋﻔﱠﺎ ﹶﻥ ﺏ ﻋﻠﹶﻰ ﺭﹶﻗﻴ ﹶﺔ ِﺑﻨ ِ ﲔ ﺳ ﻮﻳﻨﺎ ﺍﻟﺘﺮﺍ ﺨﺒ ﺮ ِﺣ ﺍﹾﻟ
ﺏ ﹶﻟ ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪﺿ ﺮ ﺿﻬﺎ ِﺑﹶﺄ ﻣ ِﺮ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻭﹶﻗ ﺪ ﺲ ِﻋ ﻨ ﺪﻫﺎ ﻳ ﻤ ﺮ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ،ﹶﻗ ِﺪ ﺍ ﺣﺘﺒ
ﺭ ِ
ﻒ
ﺴ ﻬ ِﻤ ِﻪ ﻭﹶﺃ ﺟ ِﺮ ِﻩ ﻓِﻲ ﺑ ﺪ ٍﺭ.ﻗﹶﺎ ﹶﻝ ﹸﺃﺳﺎ ﻣ ﹸﺔ:ﹶﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﺃﹶﺑِﻲ ﺯ ﻳ ﺪ ﺑ ﻦ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ِﺟﹾﺌﺘ ﻪ ﻭ ﻫ ﻮ ﻭﺍِﻗ ِﺑ
ﺱ ،ﻭ ﻫ ﻮ ﻳﻘﹸﻮ ﹸﻝ:ﹸﻗِﺘ ﹶﻞ ﻋﺘﺒ ﹸﺔ ﺑ ﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ،ﻭ ﺷﻴﺒ ﹸﺔ ﺑ ﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ،ﻭﹶﺃﺑﻮ ﺟ ﻬ ِﻞ ﺑ ﻦﺸﻴ ﻪ ﺍﻟﻨﺎ
ﺼﻠﱠﻰ ،ﻭﹶﻗ ﺪ ﹶﻏ ِ ﺑِﺎﹾﻟ ﻤ
ﻒ ،ﻭﻧﺒﻴ ﻪ ﻭ ﻣﻨﺒ ﻪ ﺍﺑﻨﺎ
ﺹ ﺑ ﻦ ِﻫﺸﺎ ٍﻡ ،ﻭﹸﺃ ﻣﻴ ﹸﺔ ﺑ ﻦ ﺧﹶﻠ ٍ
ﻱ ﺍﹾﻟﻌﺎ
ﺨﺘ ِﺮ
ِﻫﺸﺎ ٍﻡ ،ﻭ ﺯ ﻣ ﻌ ﹸﺔ ﺑ ﻦ ﺍﹾﻟﹶﺄ ﺳ ﻮ ِﺩ ،ﻭﹶﺃﺑﻮ ﺍﹾﻟﺒ
ﺖ،ﹶﺃ ﺣ ﻖ ﻫﺬﹶﺍ؟ ﻗﹶﺎ ﹶﻝ:ﺇِﻱ ﻭﺍﻟﱠﻠ ِﻪ ﻳﺎ ﺑﻨ ﻲ .ﻭ ﺭﻭﻯ ﺍﹾﻟﺒﻴ ﻬ ِﻘ ﻲِ ،ﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﺖ:ﻳﺎ ﹶﺃﺑ ِ ﺝ.ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ ﺤﺠﺎ ِ ﺍﹾﻟ
ﻒﺣﻤﺎ ِﺩ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ ،ﻋ ﻦ ِﻫﺸﺎ ِﻡ ﺑ ِﻦ ﻋ ﺮ ﻭ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻋ ﻦ ﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﺯﻳ ٍﺪ »ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺧﱠﻠ
ﻀﺒﺎ ِﺀ ﻧﺎﹶﻗ ِﺔ
ﺖ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﺠﺎ َﺀ ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﻋﹾﺜﻤﺎ ﹶﻥ ﻭﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ﻦ ﺯﻳ ٍﺪ ﻋﻠﹶﻰ ِﺑﻨ ِ
ﺖ ﹶﻓِﺈﺫﹶﺍ ﺯ ﻳ ﺪ ﹶﻗ ﺪ ﺟﺎ َﺀ ﺨ ﺮ ﺟ
ﺖ ﺍﹾﻟ ﻬﻴ ﻌ ﹶﺔ ،ﹶﻓ
ﺴ ِﻤ ﻌ
ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺑِﺎﹾﻟِﺒﺸﺎ ﺭ ِﺓ،ﻗﹶﺎ ﹶﻝ ﹸﺃﺳﺎ ﻣ ﹸﺔ:ﹶﻓ
ﺏ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﻟ ﻌﹾﺜﻤﺎ ﹶﻥ ﺿ ﺮ ﺖ ﺣﺘﻰ ﺭﹶﺃﻳﻨﺎ ﺍﹾﻟﹸﺄﺳﺎﺭﻯ ،ﻭ ﺻ ﺪ ﹾﻗ ﺑِﺎﹾﻟِﺒﺸﺎ ﺭ ِﺓ ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﻣﺎ
ﺴ ﻬ ِﻤ ِﻪ.٣٧١"«. ِﺑ
ﻭﻛﺎﻧﺖ ﺍﻟﺒﺸﺎﺭﺓ ﲟﺎ ﻳﺴﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺴﺎﺭﻉ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺎ،ﺑﻞ ﻭﻳﻜﺎﻓﺊ
ﺏ ﻣﺎ
ﺸ ﺮ ﻋﻠﻰ ﺑﺸﺎﺭﺗﻪ،ﻭﻗﺪ ﺑﻮﺏ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻟﺬﻟﻚ ﻓﻘﺎﻝ”:ﺑﺎ ﻣﻦ ﺑﺸﺮ ﲟﺎ ﻳﺴﺮﻩ ﺍ ﹸﳌﺒ
ﺸ ﺮ ﺑِﺎﻟﺘ ﻮﺑ ِﺔ "٣٧٢
ﲔ ﺑ
ﻚ ﹶﺛ ﻮﺑﻴ ِﻦ ِﺣ
ﺸ ﲑ ﻭﹶﺃ ﻋﻄﹶﻰ ﹶﻛ ﻌﺐ ﺑ ﻦ ﻣﺎِﻟ ٍ
ﻳ ﻌﻄﹶﻰ ﺍﻟﺒ ِ
ﺖ
ﺲ ﻋﻠﹶﻰ ﺍﳊﹶﺎ ِﻝ ﺍﱠﻟﺘِﻲ ﹶﺫ ﹶﻛ ﺮ ﺍﻟﱠﻠ ﻪ ،ﹶﻗ ﺪ ﺿﺎ ﹶﻗ ﻭﻗﺼﺔ ﻛﻌﺐ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻓﻴﻬﺎ):ﹶﻓﺒﻴﻨﺎ ﹶﺃﻧﺎ ﺟﺎِﻟ
ﺥ،ﹶﺃ ﻭﻓﹶﻰ ﻋﻠﹶﻰ ﺟﺒ ِﻞ ﺕ ﺻﺎ ِﺭ ٍﺻ ﻮ ﺖ ﺖ ،ﺳ ِﻤ ﻌ
ﺽ ِﺑﻤﺎ ﺭ ﺣﺒ ﺖ ﻋﹶﻠ ﻲ ﺍ َﻷ ﺭ
ﻋﹶﻠ ﻲ ﻧ ﹾﻔﺴِﻲ ،ﻭﺿﺎ ﹶﻗ
ﺤﺮِﻳ ِﻖ.ﻧﻴﻞ
ﺕ ﺳ ﻮﺩﺍ َﺀ ِﻟﻤﺎ ﻭﹶﻗ ﻊ ﻓِﻴﻬﺎ ِﻣ ﻦ ﺍﻟﺘ
ﺠ ﻤ ِﻞ ﺍﹾﻟ ﻤ ﹾﻄِﻠ ﻲ ﺑِﺎﹾﻟ ﹶﻘ ِﻄﺮﺍ ِﻥ ِﻣ ﻦ ﺟ ﺮِﺑﻪِ،ﹶﺃﺷﺎ ﺭ ﺇﻟﹶﻰ ﹶﺃﻧﻬﺎ ﺻﺎ ﺭ
ﺕ ِﻣﹾﺜ ﹶﻞ ﺍﹾﻟ
ﺍﹾﻟ ﻤﺮﺍ ﺩ ﹶﺃﻧﻬﺎ ﺻﺎ ﺭ
ﺍﻷﻭﻃﺎﺭ )(٢٩٥ /٧
- ٣٧٠ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٨٩ /٦
- ٣٧١ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ )(١٨٢ /٥
- ٣٧٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٧٥ /٤
٢٢١
ﺖ ﹶﺃ ﹾﻥ ﹶﻗ ﺪ ﺟﺎ َﺀ
ﺕ ﺳﺎ ِﺟﺪﺍ ،ﻭ ﻋ ﺮ ﹾﻓ
ﺨ ﺮ ﺭ
ﺸ ﺮ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ
ﻚ ﹶﺃﺑ ِ
ﺐ ﺑ ﻦ ﻣﺎِﻟ ٍ
ﺻ ﻮِﺗ ِﻪ:ﻳﺎ ﹶﻛ ﻌ
ﺳ ﹾﻠ ٍﻊ ِﺑﹶﺄ ﻋﻠﹶﻰ
ﺱﺐ ﺍﻟﻨﺎ ﺠ ِﺮ،ﹶﻓ ﹶﺬ ﻫ
ﻼ ﹶﺓ ﺍﻟ ﹶﻔ
ﺻﹶﺻﻠﱠﻰ ﲔ ﺝ،ﻭﺁ ﹶﺫ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺑﺘ ﻮﺑ ِﺔ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴﻨﺎ ِﺣ ﹶﻓ ﺮ
ﻉ ِﻣ ﻦ ﺾ ِﺇﹶﻟ ﻲ ﺭ ﺟ ﹲﻞ ﹶﻓ ﺮﺳﺎ ،ﻭ ﺳﻌﻰ ﺳﺎ ٍ ﺸﺮﻭ ﹶﻥ ،ﻭ ﺭ ﹶﻛ
ﺐ ِﻗﺒ ﹶﻞ ﺻﺎ ِﺣﺒ ﻲ ﻣﺒ
ﺸﺮﻭﻧﻨﺎ ،ﻭ ﹶﺫ ﻫ
ﻳﺒ
ﺖﺱ ،ﹶﻓﹶﻠﻤﺎ ﺟﺎ َﺀﻧِﻲ ﺍﱠﻟﺬِﻱ ﺳ ِﻤ ﻌ ﻉ ِﻣ ﻦ ﺍﻟ ﹶﻔ ﺮ ِ
ﺕ ﹶﺃ ﺳ ﺮ ﺼ ﻮ
ﳉﺒ ِﻞ ،ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ
ﹶﺃ ﺳﹶﻠ ﻢ،ﹶﻓﹶﺄ ﻭﻓﹶﻰ ﻋﻠﹶﻰ ﺍ ﹶ
ﻚ ﹶﻏﻴ ﺮ ﻫﻤﺎ ﺸﺮﺍ ﻩ ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﹶﺃ ﻣِﻠ ﺴ ﻮﺗ ﻪ ِﺇﻳﺎ ﻫﻤﺎِ،ﺑﺒ
ﺖ ﹶﻟ ﻪ ﹶﺛ ﻮﺑ ﻲ،ﹶﻓ ﹶﻜ ﺸ ﺮﻧِﻲ،ﻧ ﺰ ﻋ ﺻ ﻮﺗ ﻪ ﻳﺒ
ﺱ ﹶﻓ ﻮﺟﺎ ﺖ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻴﺘﹶﻠﻘﱠﺎﻧِﻲ ﺍﻟﻨﺎ ﺴﺘ ﻬﻤﺎ،ﻭﺍﻧ ﹶﻄﹶﻠ ﹾﻘ ﺕ ﹶﺛ ﻮﺑﻴ ِﻦ ﹶﻓﹶﻠِﺒ ﻳ ﻮ ﻣِﺌ ٍﺬ،ﻭﺍ ﺳﺘ ﻌ ﺮ
ﺠ ﺪ،ﹶﻓِﺈﺫﹶﺍﺴِﺖ ﺍ ﹶﳌ
ﺐ :ﺣﺘﻰ ﺩ ﺧ ﹾﻠ ﻚ،ﻗﹶﺎ ﹶﻝ ﹶﻛ ﻌ ﻚ ﺗ ﻮﺑ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴ
ﹶﻓ ﻮﺟﺎ،ﻳ ﻬﻨﻮﻧِﻲ ﺑِﺎﻟﺘ ﻮﺑ ِﺔ،ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥِ:ﻟﺘ ﻬِﻨ
ﺤﻨِﻲ ﺤﺔﹸ ﺑ ﻦ ﻋﺒﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻳ ﻬ ﺮ ِﻭ ﹸﻝ ﺣﺘﻰ ﺻﺎﹶﻓ
ﺱ،ﹶﻓﻘﹶﺎ ﻡ ِﺇﹶﻟ ﻲ ﹶﻃ ﹾﻠ ﺲ ﺣ ﻮﹶﻟ ﻪ ﺍﻟﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺟﺎِﻟ
ﺐ:ﹶﻓﹶﻠﻤﺎ ﺤ ﹶﺔ،ﻗﹶﺎ ﹶﻝ ﹶﻛ ﻌ
ﻭ ﻫﻨﺎﻧِﻲ،ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻗﹶﺎ ﻡ ِﺇﹶﻟ ﻲ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍ ﹸﳌﻬﺎ ِﺟﺮِﻳ ﻦ ﹶﻏﻴ ﺮ ﻩ ،ﻭ ﹶﻻ ﹶﺃﻧﺴﺎﻫﺎ ِﻟ ﹶﻄ ﹾﻠ
ﺸ ﺮﺴﺮﻭ ِﺭ»:ﹶﺃﺑ ِﻕ ﻭ ﺟ ﻬ ﻪ ِﻣ ﻦ ﺍﻟ ﺖ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ :ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﻭ ﻫ ﻮ ﻳﺒ ﺮ ﺳﱠﻠ ﻤ
ﺖ:ﹶﺃ ِﻣ ﻦ ِﻋﻨ ِﺪ ﻙ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ،ﹶﺃ ﻡ
ﻚ«،ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ ﻚ ﹸﺃ ﻣ
ﻚ ﻣﻨ ﹸﺬ ﻭﹶﻟ ﺪﺗ
ﺨﻴ ِﺮ ]ﺹ [٧:ﻳ ﻮ ٍﻡ ﻣ ﺮ ﻋﹶﻠﻴ ِﺑ
ِﻣ ﻦ ِﻋ ﻨ ِﺪ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ »:ﹶﻻ،ﺑ ﹾﻞ ِﻣ ﻦ ِﻋﻨ ِﺪ ﺍﻟﱠﻠ ِﻪ« .ﻭﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﺳ ﺮ ﺍ ﺳﺘﻨﺎ ﺭ ﻭ ﺟ ﻬ ﻪ ،ﺣﺘﻰ
ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪِ،ﺇ ﱠﻥ ِﻣ ﻦ ﺖ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ﹸﻗ ﹾﻠ
ﺴ
ﻚ ِﻣﻨ ﻪ ،ﹶﻓﹶﻠﻤﺎ ﺟﹶﻠ ﻑ ﹶﺫِﻟ
ﹶﻛﹶﺄﻧ ﻪ ِﻗ ﹾﻄ ﻌ ﹸﺔ ﹶﻗ ﻤ ٍﺮ ،ﻭ ﹸﻛﻨﺎ ﻧ ﻌ ِﺮ
ﻚﺴ ﺻ ﺪﹶﻗ ﹰﺔ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ،ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﹶﺃ ﻣ ِ ﺨﻠِ ﻊ ِﻣ ﻦ ﻣﺎﻟِﻲ ﺗ ﻮﺑﺘِﻲ ﹶﺃ ﹾﻥ ﹶﺃﻧ
ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺨﻴﺒ ﺮ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻚ ﺳ ﻬﻤِﻲ ﺍﱠﻟﺬِﻱ ِﺑ ﺴ
ﺖ :ﹶﻓِﺈﻧﻲ ﹸﺃ ﻣ ِ
ﻚ«.ﹸﻗ ﹾﻠ ﻚ ﹶﻓ ﻬ ﻮ ﺧﻴ ﺮ ﹶﻟ
ﺾ ﻣﺎِﻟ ﻚ ﺑ ﻌ ﻋﹶﻠﻴ
ﺖ.ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﻣﺎ
ﺻ ﺪﻗﹰﺎ،ﻣﺎ ﺑﻘِﻴ
ﺙ ِﺇﻟﱠﺎ ِ
ﻕ ،ﻭِﺇ ﱠﻥ ِﻣ ﻦ ﺗ ﻮﺑﺘِﻲ ﹶﺃ ﹾﻥ ﹶﻻ ﹸﺃ ﺣ ﺪ ﹶ
ﺼ ﺪ ِ
ﺍﻟﱠﻠ ِﻪِ،ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ِﺇﻧﻤﺎ ﻧﺠﺎﻧِﻲ ﺑِﺎﻟ
ﻚ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪﺕ ﹶﺫِﻟ ﺚ ﻣ ﻨ ﹸﺬ ﹶﺫ ﹶﻛ ﺮ
ﳊﺪِﻳ ِ ﺻ ﺪﻕِ ﺍ ﹶ ﻼ ﻩ ﺍﻟﱠﻠ ﻪ ﻓِﻲ ِ ﲔ ﹶﺃﺑ ﹶ
ﺴِﻠ ِﻤ
ﹶﺃ ﻋﹶﻠ ﻢ ﹶﺃ ﺣﺪﺍ ِﻣ ﻦ ﺍ ﹸﳌ
ﻚ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﹶﻰ ﻳ ﻮﻣِﻲ ﻫﺬﹶﺍ ﺕ ﹶﺫِﻟ ﺕ ﻣ ﻨ ﹸﺬ ﹶﺫ ﹶﻛ ﺮ ﻼﻧِﻲ،ﻣﺎ ﺗ ﻌ ﻤ ﺪ ﺴ ﻦ ِﻣﻤﺎ ﹶﺃﺑ ﹶ ،ﹶﺃ ﺣ
ﺏ ﺍﻟﱠﻠ ﻪ
ﺖ ،ﻭﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺭﺳﻮِﻟ ِﻪ }:ﹶﻟ ﹶﻘ ﺪ ﺗﺎ ﺤ ﹶﻔ ﹶﻈﻨِﻲ ﺍﻟﱠﻠ ﻪ ﻓِﻴﻤﺎ ﺑﻘِﻴ ﹶﻛ ِﺬﺑﺎ ،ﻭِﺇﻧﻲ ﹶﻟﹶﺄ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﻳ
ﲔ{ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻲ ﻭﺍ ﹸﳌﻬﺎ ِﺟﺮِﻳ ﻦ ﻭﺍ َﻷﻧﺼﺎ ِﺭ{ ]ﺍﻟﺘﻮﺑﺔِ [١١٧:ﺇﻟﹶﻰ ﹶﻗ ﻮِﻟ ِﻪ } ﻭﻛﹸﻮﻧﻮﺍ ﻣ ﻊ ﺍﻟﺼﺎ ِﺩِﻗ
ﻼ ِﻡ،ﹶﺃ ﻋ ﹶﻈ ﻢ ﻓِﻲ
ﻂ ﺑ ﻌ ﺪ ﹶﺃ ﹾﻥ ﻫﺪﺍﻧِﻲ ِﻟ ﹾﻠِﺈ ﺳ ﹶ
]ﺍﻟﺘﻮﺑﺔ [١١٩:ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﻣﺎ ﹶﺃﻧ ﻌ ﻢ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻲ ﻣِ ﻦ ِﻧ ﻌ ﻤ ٍﺔ ﹶﻗ ﱡ
ﻚ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﺬﺑﻮﺍ،ﹶﻓِﺈ ﱠﻥ ﻚ ﹶﻛﻤﺎ ﻫﹶﻠ ﺻ ﺪﻗِﻲ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﺃ ﹾﻥ ﹶﻻ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﻛ ﹶﺬﺑﺘ ﻪ ،ﹶﻓﹶﺄ ﻫِﻠ ﻧ ﹾﻔﺴِﻲ ِﻣ ﻦ ِ
ﲔ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﻮ ﺣ ﻲ -ﺷ ﺮ ﻣﺎ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄ ﺣ ٍﺪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺗﺒﺎ ﺭ ﻙ ﺍﻟﱠﻠ ﻪ ﻗﹶﺎ ﹶﻝ ِﻟﱠﻠﺬِﻳ ﻦ ﹶﻛ ﹶﺬﺑﻮﺍ ِ -ﺣ
ﺤِﻠﻔﹸﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻟ ﹸﻜ ﻢ ِﺇﺫﹶﺍ ﺍﻧ ﹶﻘﹶﻠﺒﺘ ﻢ{ ]ﺍﻟﺘﻮﺑﺔِ [٩٥:ﺇﻟﹶﻰ ﹶﻗ ﻮِﻟ ِﻪ }ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻻ ﻳ ﺮﺿﻰ ﻋ ِﻦ
ﻭﺗﻌﺎﻟﹶﻰ }:ﺳﻴ
٢٢٢
ﻚ ﺍﱠﻟﺬِﻳ ﻦ
ﻼﹶﺛ ﹸﺔ ﻋ ﻦ ﹶﺃ ﻣ ِﺮ ﺃﹸﻭﹶﻟِﺌ
ﺨﱠﻠ ﹾﻔﻨﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺜ ﹶ
ﺐ :ﻭ ﹸﻛﻨﺎ ﺗ
ﲔ{ ]ﺍﻟﺘﻮﺑﺔ،[٩٦:ﻗﹶﺎ ﹶﻝ ﹶﻛ ﻌ
ﺍﻟ ﹶﻘ ﻮ ِﻡ ﺍﻟﻔﹶﺎ ِﺳ ِﻘ
ﲔ ﺣﹶﻠﻔﹸﻮﺍ ﹶﻟ ﻪ ،ﹶﻓﺒﺎﻳ ﻌ ﻬ ﻢ ﻭﺍ ﺳﺘ ﻐ ﹶﻔ ﺮ ﹶﻟ ﻬ ﻢ ،ﻭﹶﺃ ﺭ ﺟﹶﺄ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻣ ﺮﻧﺎ
ﹶﻗِﺒ ﹶﻞ ِﻣﻨ ﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺣ
ﺲﻼﹶﺛ ِﺔ ﺍﱠﻟﺬِﻳ ﻦ ﺧﱢﻠﻔﹸﻮﺍ{ ]ﺍﻟﺘﻮﺑﺔ .[١١٨:ﻭﹶﻟﻴ ﻚ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ }:ﻭ ﻋﻠﹶﻰ ﺍﻟﱠﺜ ﹶ ﺣﺘﻰ ﹶﻗﻀﻰ ﺍﻟﱠﻠ ﻪ ﻓِﻴ ِﻪ،ﹶﻓِﺒ ﹶﺬِﻟ
ﻒ ﹶﻟ ﻪ ﺨﻠِﻴ ﹸﻔ ﻪ ِﺇﻳﺎﻧﺎ ،ﻭِﺇ ﺭﺟﺎ ﺅ ﻩ ﹶﺃ ﻣ ﺮﻧﺎ ،ﻋ ﻤ ﻦ ﺣﹶﻠ
ﺍﱠﻟﺬِﻱ ﹶﺫ ﹶﻛ ﺮ ﺍﻟﱠﻠ ﻪ ِﻣﻤﺎ ﺧﱢﻠ ﹾﻔﻨﺎ ﻋ ِﻦ ﺍﻟ ﻐ ﺰ ِﻭِ،ﺇﻧﻤﺎ ﻫ ﻮ ﺗ
ﻭﺍ ﻋﺘ ﹶﺬ ﺭ ِﺇﹶﻟﻴ ِﻪ ﹶﻓ ﹶﻘِﺒ ﹶﻞ ِﻣﻨ ﻪ".٣٧٣
ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺄﻣﺮ ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﺒﺸﺎﺭﺓ ﻣﻦ ﺣﻴﺚ ﻫﻲ،ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋ ﻦ ﺳﻌِﻴ ِﺪ
ﺴﺮﺍ
ﺚ ﻣﻌﺎﺫﹰﺍ ﻭﹶﺃﺑﺎ ﻣﻮﺳﻰ ِﺇﻟﹶﻰ ﺍﻟﻴ ﻤ ِﻦ ﻗﹶﺎ ﹶﻝ»:ﻳ
ﺑ ِﻦ ﹶﺃﺑِﻲ ﺑ ﺮ ﺩ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻋ ﻦ ﺟ ﺪ ِﻩ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ،ﺑ ﻌ ﹶ
ﺨﺘِﻠﻔﹶﺎ«.٣٧٤ ﺸﺮﺍ ﻭ ﹶﻻ ﺗﻨ ﱢﻔﺮﺍ ،ﻭﺗﻄﹶﺎ ﻭﻋﺎ ﻭ ﹶﻻ ﺗ
ﺴﺮﺍ ،ﻭﺑ ﻭ ﹶﻻ ﺗ ﻌ
ﺍﺳﺘﻘﺒﺎﻝ ﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﺘﺮﺣﻴﺐ ﻢ:
ﻭﻣﻦ ﺣﻖ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻋﻠﻰ ﻣﻦ ﺑﻘﻲ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺒﻠﺪ ﺃﻥ ﻳﺴﺘﻘﺒﻠﻮﻫﻢ
ﻭﻳﺮﺣﺒﻮﺍ ﻢ ﻭﻳﺸﻌﺮﻭﻫﻢ ﺑﺎﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻘﺪﻳﺮ،ﳌﺎ ﻧﺎﻟﻮﻩ ﻣﻦ ﺍﳌﺸﻘﺔ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺎ
ﻭﺍﺟﻬﻮﺍ ﻣﻦ ﺍﻟﺘﻌﺐ ﻭﺍﳌﺸﻘﺔ ﰲ ﺍﳊﺮﻭﺏ،ﻣﻦ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻭﻣﻔﺎﺭﻗﺔ ﺍﳌﻀﺎﺟﻊ
ﻭﺍﻟﻈﻼﻝ،ﻭﻟﻜﻮﻢ ﺃﺩﻭﺍ ﺍﻟﻔﺮﺽ ﻭﺃﺳﻘﻄﻮﻩ ﻋﻦ ﻏﲑﻫﻢ،ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﻌﻤﻠﻮﻥ ﻭﻋﻠﻰ
- ٣٧٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٤١٨)(٣ /٦ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٧٦٩) - ٥٣(٢١٢٠ /٤
- ٣٧٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٣٠٣٨)(٦٥ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٣٣) - ٧(١٣٥٩ /٣
] ﺵ )ﻳﺴﺮﺍ( ﺧﺬﺍ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻴﺴﲑ) .ﻭﻻ ﺗﻌﺴﺮﺍ( ﻣﻦ ﺍﻟﺘﻌﺴﲑ ﻭﻫﻮ ﺍﻟﺘﺸﺪﻳﺪ) .ﺑﺸﺮﺍ( ﻣﻦ ﺍﻟﺘﺒﺸﲑ ﻭﻫﻮ ﺇﺩﺧﺎﻝ ﺍﻟﺴﺮﻭﺭ.
)ﻭﻻ ﺗﻨﻔﺮﺍ( ﻣﻦ ﺍﻟﺘﻨﻔﲑ ﺃﻱ ﻻ ﺗﺬﻛﺮﺍ ﺷﻴﺌﺎ ﻳﻬﺮﺑﻮﻥ ﻣﻨﻪ) .ﺗﻄﺎﻭﻋﺎ( ﲢﺎﺑﺎ ﻭﻟﻴﻄﻊ ﻛﻞ ﻣﻨﻜﻤﺎ ﺍﻵﺧﺮ[
ﺠﻤﺔ ﻭﺁﺧِﺮﻩ ﻓﺎ َﺀ
ﺚ ﹸﻛﻞﹼ ﻭﺍﺣِﺪ ﻣِﻨﻬﻤﺎ ﻋﻠﹶﻰ ﻣِﺨﻼﻑ،ﻗﺎ ﹶﻝ ﻭﺍﻟﻴﻤﻦ ﻣِﺨﻼﻓﺎ ِﻥ “ﺍﳌِﺨﻼﻑ ِﺑﻜﹶﺴ ِﺮ ﺍﳌِﻴﻢ ﻭ ﺳﻜﹸﻮﻥ ﺍﳌﹸﻌ
ﻗﹶﻮﻟﻪ":ﻭﺑ ﻌ ﹶ
ﻀ ﻢ ﺍﻟﺮﺍﺀ ﻭ ﺳﻜﹸﻮﻥ ﺍﳌﹸﻬ ﻤﻠﹶﺔ ﺑﻌﺪﻫﺎ ﻣﹶﺜﻨﺎﺓ ﻭﺁﺧِﺮﻫﺎ ﻗﺎﻑ.ﻭﻛﺎﻧﺖ ِﺟﻬﺔ
ﻫﻮ ِﺑﹸﻠ ﻐ ِﺔ ﺃﹶﻫﻞ ﺍﻟﻴﻤﻦ،ﻭﻫﻮ ﺍﻟﻜﹸﻮﺭﺓ ﻭﺍﻹِﻗﻠِﻴﻢ ﻭﺍﻟﺮﺳﺘﺎﻕ ِﺑ
ﳉﻨﺪ ِﺑﻔﹶﺘ ِﺢ ﺍﳉِﻴﻢ ﻭﺍﻟﻨﻮﻥ،ﻭﹶﻟ ﻪ ﺑِﻬﺎ ﻣﺴﺠِﺪ ﻣﺸﻬﻮﺭ ِﺇﻟﹶﻰ ﺍﻟﻴﻮﻡ،ﻭﻛﺎﻧﺖ ِﺟﻬﺔ
ﻣﻌﺎﺫ ﺍﻟﻌﻠﻴﺎ ِﺇﻟﹶﻰ ﺻﻮﺏ ﻋﺪﻥ ﻭﻛﺎ ﹶﻥ ﻣِﻦ ﻋﻤﻠﻪ ﺍ ﹶ
ﹶﺃﺑِﻲ ﻣﻮﺳﻰ ﺍﻟﺴﻔﻠﹶﻰ،ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ.
ﳊﻘِﻴﻘﹶﺔ ﺃﹶﻥ ﻳﻘﺎﻝ ﺑﺸﺮﺍ
ﻗﹶﻮﻟﻪ":ﻳﺴﺮﺍ ﻭﻻ ﺗ ﻌﺴﺮﺍ،ﻭﺑﺸﺮﺍ ﻭﻻ ﺗﻨﻔﱢﺮﺍ”ﻗﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ:ﻫﻮ ﻣﻌﻨﻰ ﺍﻟﺜﹼﺎﻧِﻲ ﻣِﻦ ﺑﺎﺏ ﺍﳌﹸﻘﺎﺑﻠﹶﺔ ﺍﳌﹶﻌﻨ ِﻮﻳﺔَ ،ﻷ ﱠﻥ ﺍ ﹶ
ﺠ ﻤ ﻊ ﺑﻴﻨﻬﻤﺎ ِﻟﻴ ﻌ ﻢ ﺍﻟﺒِﺸﺎﺭﺓ ﻭﺍﻟﻨﺬﺍﺭﺓ ﻭﺍﻟﺘﺄﻧِﻴﺲ ﻭﺍﻟﺘﻨﻔِﲑ.
ﻭﻻ ﺗﻨﺬِﺭﺍ ﻭﺁﻧِﺴﺎ ﻭﻻ ﺗﻨﻔﱢﺮﺍ.ﹶﻓ
ﻼﺯِﻡ،ﻭﹶﺃﺗﻰ ﺑِﺎﱠﻟﺬِﻱ ﺑﻌﺪﻩ ﻋﻠﹶﻰ ﻆ ﺍﻟﺘﻨﻔِﲑ ﻭﻫﻮ ﺍﻟ ﱠ ﻆ ﺍﻟﺒِﺸﺎﺭﺓ ﻭﻫﻮ ﺍﻷَﺻﻞ،ﻭِﺑﻠﹶﻔ ِ ﻗﹸﻠﺖ:ﻭﻳﻈﻬﺮ ﻟِﻲ ﹶﺃ ﱠﻥ ﺍﻟﻨﻜﺘﺔ ﻓِﻲ ﺍﻹِﺗﻴﺎﻥ ِﺑﻠﹶﻔ ِ
ﻑ ﺍﻟﺘﻨﻔِﲑ،ﻓﺎﻛﺘﻔﹶﻰ ﺑِﻤﺎ ﻳﻠﺰﻡ ﻋﻨ ﻪ ﺍﻹِﻧﺬﺍﺭ ﻭﻫﻮ ﺍﻟﺘﻨﻔِﲑ،ﹶﻓ ﹶﻜﹶﺄﻧ ﻪ ﻗِﻴ ﹶﻞ ﺇِﻥ
ﺍﻟﻌﻜﺲ ِﻟﻺِﺷﺎ ﺭ ِﺓ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﻹِﻧﺬﺍﺭ ﻻ ﻳﻨﻔﹶﻰ ﻣﻄﹶﻠﻘﹰﺎ ِﺑﺨِﻼ ِ
ﺃﹶﻧﺬﹶﺭﺗﻢ ﻓﹶﻠﻴﻜﹸﻦ ِﺑ ﻐ ِﲑ ﺗﻨﻔِﲑ ،ﹶﻛﻘﹶﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ}:ﹶﻓﻘﹸﻮﻻ ﹶﻟ ﻪ ﻗﹶﻮ ﹰﻻ ﹶﻟﻴﻨﺎ .ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )/٨
(٦١
٢٢٣
ﺏ ﺍ ﺳِﺘ ﹾﻘﺒﺎ ِﻝ
ﺭﺃﺳﻬﻢ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻗﺪ ﺑﻮﺏ ﻟﺬﻟﻚ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻓﻘﺎﻝ”:ﺑﺎ
٣٧٥
ﺍﻟ ﻐﺰﺍ ِﺓ "
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬ ﻢ،ﹶﺃﺗ ﹾﺬ ﹸﻛ ﺮ ِﺇ ﹾﺫ ﺗﹶﻠ ﱠﻘﻴﻨﺎ
ﻭﺭﻭﻯ ﻋ ِﻦ ﺍﺑ ِﻦ ﹶﺃﺑِﻲ ﻣﹶﻠﻴ ﹶﻜ ﹶﺔ،ﻗﹶﺎ ﹶﻝ:ﺍﺑ ﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ﻟِﺎﺑ ِﻦ ﺟ ﻌ ﹶﻔ ٍﺮ ﺭ ِ
٣٧٦
ﻚ«ﺤ ﻤﹶﻠﻨﺎ ﻭﺗ ﺮ ﹶﻛ
ﺱ ﻗﹶﺎ ﹶﻝ»:ﻧ ﻌ ﻢ ﹶﻓ ﺖ،ﻭﺍﺑ ﻦ ﻋﺒﺎ ٍ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻧﺎ ﻭﹶﺃ ﻧ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ »:ﹶﺫ ﻫﺒﻨﺎ ﻧﺘﹶﻠﻘﱠﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻣ ﻊ
ﺐ ﺑ ﻦ ﻳﺰِﻳ ﺪ ﺭ ِ
ﻱ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺍﻟﺴﺎِﺋ ﻭ ﻋ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮ
٣٧٧
ﻉ«ﺼﺒﻴﺎ ِﻥ ِﺇﻟﹶﻰ ﹶﺛِﻨﻴ ِﺔ ﺍﻟ ﻮﺩﺍ ِ
ﺍﻟ
- ٣٧٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٧٦ /٤
- ٣٧٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٨٢)(٧٦ /٤
] ﺵ )ﺍﺑﻦ ﺍﻟﺰﺑﲑ( ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ) .ﺍﺑﻦ ﺟﻌﻔﺮ( ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ.
)ﻭﺗﺮﻛﻚ( ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﻗﺪ ﲪﻞ ﻭﺍﺣﺪﺍ ﺃﻣﺎﻣﻪ ﻭﻭﺍﺣﺪﺍ ﺧﻠﻔﻪ[
ﺤ ﻤﻠﹶﻨﺎ”ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﹶﺮ،ﻭﹶﺃ ﱠﻥ ﺍﳌﹶﺘﺮﻭﻙ،ﻫﻮ ﺍﺑﻦ ﺍﻟ ﺰﺑﲑ.
ﺤ ﻤﻠﹶﻨﺎ ﻭﺗ ﺮﻛﹶﻚ “ﻇﺎﻫِﺮﻩ ﹶﺃ ﱠﻥ ﺍﻟﻘﺎِﺋ ﹶﻞ “ﹶﻓ
ﻗﹶﻮﻟﻪ":ﻗﺎ ﹶﻝ ﻧﻌﻢ ﹶﻓ
ﺸﻬِﻴ ِﺪ ِﺑﻬﺬﺍ ﺍﻹِﺳﻨﺎ ِﺩ ﻣﻘﻠﹸﻮﺑﺎ ﻭﻟﹶﻔﻈﻪ”ﻗﺎ ﹶﻝ ﻋﺒﺪ ﺍﷲ
ﻭﺃﹶﺧ ﺮ ﺟ ﻪ ﻣﺴﻠِﻢ ﻣِﻦ ﹶﻃﺮِﻳ ِﻖ ﹶﺃﺑِﻲ ﺃﹸﺳﺎﻣﺔ ﻭﺍﺑﻦ ﻋﹶﻠﻴﺔ ﻛِﻼﻫﻤﺎ ﻋﻦ ﺣﺒِﻴﺐ ﺑﻦ ﺍﻟ
ﻱ
ﺤ ﻤﻠﹶﻨﺎ “ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟ ﺰﺑﲑ ﻭﺍﱠﻟﺬِﻱ ﻓِﻲ ﺍﻟﺒﺨﺎ ِﺭ ﺑﻦ ﺟﻌﻔﹶﺮ ﻻﺑﻦ ﺍﻟ ﺰﺑﲑ ﺟ ﻌ ﹶﻞ ﺍﳌﹸﺴﺘﻔ ِﻬ ﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﹶﺮ ﻭﺍﻟﻘﺎﺋِﻞ “ﹶﻓ
ﷲ ﻣ ﱠﻜ ﹶﺔ ﺍﺳﺘﻘﺒﻠﹶﺘ ﻪ ﹸﺃﻏﹶﻴِﻠﻤﺔ ﻣِﻦ ﺑﻨِﻲ ﻋﺒﺪ ﺍ ﹸﳌ ﱠﻄﻠِﺐ
ﳊ ﺞ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎ ﹶﻝ":ﹶﻟﻤﺎ ﹶﻗ ِﺪ ﻡ ﺭﺳﻮﻝ ﺍ ِ
ﺻﺢ،ﻭﻳ ﺆﻳ ﺪ ﻩ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻓِﻲ ﺍ ﹶ
ﹶﺃ
ﻑ ﺍﺑﻦ ﺍﻟ ﺰﺑﲑ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻋﺒﺪ ﺍ ﹸﳌ ﱠﻄﻠِﺐ ﺟ ﺪ
ﲔ ﻳﺪﻳ ِﻪ ﻭﺁﺧﺮ ﺧﻠ ﹶﻔ ﻪ “ﹶﻓِﺈ ﱠﻥ ﺍﺑﻦ ﺟﻌﻔﹶﺮ ﻣِﻦ ﺑﻨِﻲ ﻋﺒﺪ ﺍ ﹸﳌ ﱠﻄﻠِﺐ ِﺑﺨِﻼ ِ ﺤ ﻤ ﹶﻞ ﻭﺍ ِﺣﺪﺍ ﺑ ﹶﻓ
ﹶﺃﺑِﻴ ِﻪ ﹶﻟ ِﻜﻨ ﻪ ﺟ ﺪ ﻩ ُﻷ ﻣ ِﻪ.
ﺝ ﹶﺃﲪﺪ ﻭﺍﻟﻨﺴﺎِﺋ ﻲ ﻣِﻦ ﹶﻃﺮِﻳ ِﻖ ﺧﺎﻟِﺪ ﺑﻦ ﺳﺎﺭﺓ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﹶﺮ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺣ ﻤﹶﻠ ﻪ ﺧﻠ ﹶﻔﻪ،ﻭ ﺣ ﻤ ﹶﻞ ﻗﹶﺜﻢ ﺑﻦ ﻋﺒﺎﺱ ﻭﺃﹶﺧ ﺮ
ﲔ ﻳﺪﻳ ِﻪ.
ﺑ
ﺸ ﲑ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺟﻌﻔﹶﺮ ﺑﻦ ﹶﺃﺑِﻲ ﻃﺎﻟِﺐ ﺚ ِﻣ ﻦ ﺍﻟﻔﹶﻮﺍِﺋ ِﺪ ﺣِﻔﻆ ﺍﻟﻴﺘِﻴ ِﻢ ﻳ ِ
ﳊﺪِﻳ ِ ﻱ ﹶﺃﻧ ﻪ ﻗﺎ ﹶﻝ:ﻓِﻲ ﻫﺬﺍ ﺍ ﹶ ﲔ ﻋﻦ ﺍﻟﺪﺍ ﻭ ِﺩ
ﻭﻗﹶﺪ ﺣﻜﹶﻰ ﺍﺑﻦ ﺍﻟﺘ ِ
ﺚ
ﳊﺪِﻳ ِﲔ ﻓﹶﻘﺎ ﹶﻝِ:ﺇ ﱠﻥ ﻓِﻲ ﺍ ﹶ
ﺏ ﺍﺑ ﻦ ﺍﻟﺘ ِ ﲔ ﻳﺪﻳ ِﻪ ﻭﻫﻮ ﻛﹶﻤﺎ ﻗﺎﻝﹶ،ﻭﺃﹶﻏ ﺮ ﺤ ﻤﹶﻠ ﻪ ﺑ
ﻒ ﺍﻟﻨِﺒ ﻲ ﻋﻠﹶﻰ ﻭﹶﻟ ِﺪ ِﻩ ﻋﺒﺪ ﺍﷲ ﹶﻓ ﺕ ﹶﻓ ﻌ ﹶﻄ
ﻛﺎ ﹶﻥ ﻣﺎ
ﺺ ِﺑﹶﺄﻧ ﻪ ﺣ ﻤ ﹶﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﺍﻟ ﺰﺑﲑ ﻭﻟﹶﻢ ﻳﺤﻤِﻞ ﺍﺑﻦ ﺟﻌﻔﹶﺮ. ﺍﻟﻨ
ﻱ
ﻚ ﻛﹶﺬﺍ ﻗﺎ ﹶﻝ ﻭﺍﱠﻟﺬِﻱ ﻗﺎﹶﻟ ﻪ ﺍﻟﺪﺍ ﻭ ِﺩ
ﺲ ﹶﻛ ﹶﺬِﻟ
ﺤ ﻤﻠﹶﻨﺎ ﻭﺗ ﺮﻛﹶﻚ “ﻣِﻦ ﻛﹶﻼ ِﻡ ﺍﺑﻦ ﺟﻌﻔﹶﺮ ﻭﻟﹶﻴ
ﻱ ﹶﻇ ﻦ ﹶﺃ ﱠﻥ ﻗﹶﻮﹶﻟ ﻪ “ﹶﻓ
ﻗﺎ ﹶﻝ:ﻭﹶﻟ ﻌ ﱠﻞ ﺍﻟﺪﺍ ﻭ ِﺩ
ﺺ ﻓِﻲ ﺧِﻼِﻓﻪِ،ﻭﻗﹶﺪ ﻧﺒ ﻪ ﻋِﻴﺎﺽ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﱠﻟﺬِﻱ ﻭﹶﻗ ﻊ ﻓِﻲ
ﲔ ِﺇﻧ ﻪ ﻧ
ﻒ ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﻟﺘ ِﻱ ﻓﹶﻤﺎ ﺃﹶﺩﺭِﻱ ﻛﹶﻴ ﻫﻮ ﺍﻟﻈﹼﺎ ِﻫ ﺮ ﻣِﻦ ﺳِﻴﺎﻕ ﺍﻟﺒﺨﺎ ِﺭ
ﻀﻤِﲑ ﻓِﻲ " ﺣ ﻤﻠﹶﻨﺎ “ﻻﺑﻦ ﺟﻌﻔﹶﺮ ﹶﻓﻴﻜﹸﻮﻥ ﺍﳌﹶﺘﺮﻭﻙ ﺍﺑﻦ ﺍﻟ ﺰﺑﲑ. ﺏ ﻗﺎ ﹶﻝ:ﻭﺗﺄﻭِﻳﻞ ﺭِﻭﺍﻳﺔ ﻣﺴﻠِﻢ ﺃﹶﻥ ﻳﺠ ﻌ ﹶﻞ ﺍﻟ
ﻱ ﻫﻮ ﺍﻟﺼﻮﺍ ﺍﻟﺒﺨﺎ ِﺭ
ﺚ ﺍﺑﻦ ﺟﻌﻔﹶﺮ ﺃﹶﻳﻀﺎ ﺟﻮﺍﺯ ﺍﻟﻔﹶﺨﺮ ﺑِﻤﺎ ﻳ ﹶﻘ ﻊ ﻣِﻦ ﺇِﻛﺮﺍ ِﻡ ﺍﻟﻨِﺒ ﻲ ،ﻭﹸﺛﺒﻮﺕ ﺍﻟﺼﺤﺒﺔ ﹶﻟ ﻪ ﻭﻻﺑﻦ ﺍﻟ ﺰﺑﲑ،ﻭﻫﻤﺎ ﻣﺘﻘﺎﺭِﺑﺎ ِﻥ ﻭﻓِﻲ ﺣﺪِﻳ ِ
ﺴﻦ،ﻭﻗﹶﺪ ﺣﻔِﻈﺎ ﻏﹶﲑ ﻫﺬﺍ.ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٩٢ /٦
ﻓِﻲ ﺍﻟ
- ٣٧٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٨٣)(٧٦ /٤
] ﺵ )ﻧﺘﻠﻘﻰ( ﻧﺴﺘﻘﺒﻠﻪ ﻋﻨﺪ ﺭﺟﻮﻋﻪ ﻣﻦ ﺗﺒﻮﻙ) .ﺛﻨﻴﺔ ﺍﻟﻮﺩﺍﻉ( ﺍﻟﱵ ﻣﻦ ﺟﻬﺔ ﺗﺒﻮﻙ ﰲ ﻃﺮﻳﻖ ﺍﻟﺬﺍﻫﺐ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺍﻟﺸﺎﻡ
ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻭﺩﻋﻮﺍ ﻣﺴﺎﻓﺮﺍ ﺧﺮﺟﻮﺍ ﻣﻌﻪ ﺇﻟﻴﻬﺎ ﻭﺍﻟﺜﻨﻴﺔ ﺍﻟﻄﺮﻳﻖ ﰲ ﺍﳉﺒﻞ ﻭﻗﻴﻞ ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ[
٢٢٤
ﻭﻗﺪ ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﺍﳉﻬﺎﺩ ﻭﺍﳊﺞ ﺑﺎﳊﻔﺎﻭﺓ
ﻭﺍﻟﺘﺮﺣﻴﺐ،ﻓﻬﻮ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ،ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺭﻭﺍﻳﺔ ﺍﻟﺼﱯ ﻷﻥ ﺍﻟﺴﺎﺋﺐ ﻛﺎﻥ
٣٧٨
ﻏﻼﻣﹰﺎ.
ﺝ
ﺱ ِﻟﺘﹶﻠﻘﱢﻴ ِﻪ ،ﻭ ﺧ ﺮ
ﺝ ﺍﻟﻨﺎ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ:ﹶﻓﹶﻠﻤﺎ ﺩﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﺧ ﺮ
ﺼﺒﻴﺎ ﹸﻥ ﻭﺍﹾﻟ ﻮﻟﹶﺎِﺋ ﺪ ﻳ ﹸﻘ ﹾﻠ ﻦ
ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟ
ﻉ
ﺕ ﺍﹾﻟ ﻮﺩﺍ ِ ﹶﻃﹶﻠ ﻊ ﺍﹾﻟﺒ ﺪ ﺭ ﻋﹶﻠﻴﻨﺎ ِ ...ﻣ ﻦ ﹶﺛِﻨﻴﺎ ِ
ﺸ ﹾﻜ ﺮ ﻋﹶﻠﻴﻨﺎ ...ﻣﺎ ﺩﻋﺎ ِﻟﱠﻠ ِﻪ ﺩﺍﻋِﻲ ﺐ ﺍﻟ ﻭ ﺟ
ﻚ ِﻋﻨ ﺪ ﻣ ﹾﻘ ِﺪ ِﻣ ِﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ِﻣ ﻦ ﻣ ﱠﻜ ﹶﺔ ،ﻭ ﻫ ﻮ
ﺾ ﺍﻟ ﺮﻭﺍ ِﺓ ﻳ ِﻬ ﻢ ﻓِﻲ ﻫﺬﹶﺍ ﻭﻳﻘﹸﻮ ﹸﻝِ:ﺇﻧﻤﺎ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ﻭﺑ ﻌ
ﻉ ِﺇﻧﻤﺎ ِﻫ ﻲ ِﻣ ﻦ ﻧﺎ ِﺣﻴ ِﺔ ﺍﻟﺸﺎ ِﻡ ﻟﹶﺎ ﻳﺮﺍﻫﺎ ﺍﹾﻟﻘﹶﺎ ِﺩ ﻡ ِﻣ ﻦ ﻣ ﱠﻜ ﹶﺔ ِﺇﻟﹶﻰ
ﺕ ﺍﹾﻟ ﻮﺩﺍ ِ
ﻭ ﻫ ﻢ ﻇﹶﺎ ِﻫ ﺮ ؛ ِﻟﹶﺄ ﱠﻥ ﹶﺛِﻨﻴﺎ ِ
ﻑ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻗﹶﺎ ﹶﻝ » ):ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ،ﻭﻟﹶﺎ ﻳ ﻤ ﺮ ِﺑﻬﺎ ِﺇﻟﱠﺎ ِﺇﺫﹶﺍ ﺗ ﻮ ﺟ ﻪ ِﺇﻟﹶﻰ ﺍﻟﺸﺎ ِﻡ ،ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﺷ ﺮ
٣٧٩
ﺤﺒ ﻪ« ("
ﺤﺒﻨﺎ ﻭﻧ ِ
ﻃﹶﺎﺑ ﹸﺔ ،ﻭ ﻫﺬﹶﺍ ﹸﺃ ﺣ ﺪ ﺟﺒ ﹲﻞ ﻳ ِ
ﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻳﻌﺎﻣﻠﻮﻥ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ،ﻳﻮﺩﻋﻮﻢ ﻋﻨﺪ ﺳﻔﺮﻫﻢ ﺩﺍﻋﲔ
ﳍﻢ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﺸﻬﺎﺩﺓ،ﻭﻳﻜﺮﻣﻮﻢ ﻋﻨﺪ ﻗﺪﻭﻣﻬﻢ ﺑﺎﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﺘﺮﺣﻴﺐ،ﻷﻥ ﺍﳌﻘﻴﺎﺱ ﻋﻨﺪﻫﻢ
ﻫﻮ ﺳﺒﻴﻞ ﺍﷲ.
ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻓﺮﺕ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻭﺗﺮﻛﺘﻪ ﻭﺭﺟﻌﺖ ﺇﱃ ﺍﳌﺪﻳﻨﺔ،ﺑﺴﺒﺐ ﻣﺎ ﺭﺃﺕ
ﺗﻠﻚ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻌﺪﻭ ﻭﻏﻠﺒﺔ ﺿﻌﻔﻬﺎ ﺍﻟﺒﺸﺮﻱ ﻋﻦ ﺍﻟﺘﺤﻤﻞ ﻭﺍﻟﺜﺒﺎﺕ،ﻛﺎﻧﻮﺍ ﻳﺴﺘﻘﺒﻠﻮﻥ
- ٣٧٨ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(١٢٥ /٤
- ٣٧٩ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ )(٤٨١ /٣
ﻱ ﻫﺬﺍ ﻭﺗِﺒ ﻌ ﻪ ﺍﺑﻦ ﺍﻟ ﹶﻘﻴﻢ ﻭﻗﺎ ﹶﻝ:ﹶﺛِﻨﻴﺔ ﺍﻟﻮﺩﺍﻉ ﻣِﻦ ِﺟﻬﺔ ﻣﻜﱠﺔ ﻻ ﻣِﻦ ِﺟﻬﺔ ﺗﺒﻮﻙ،ﺑﻞ ِﻫ ﻲﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻘﺘﺢ”:ﹶﻓﺄﹶﻧ ﹶﻜ ﺮ ﺍﻟﺪﺍ ﻭ ِﺩ
ﳉﻬﺔ،ﻭﺍﻟﱠﺜِﻨﻴﺔ ﻣﺎ ﺍﺭﺗ ﹶﻔ ﻊ ﻓِﻲ ﺍﻷَﺭﺽ،ﻭﻗِﻴ ﹶﻞ ﺍﻟ ﱠﻄﺮِﻳﻖ
ﻚﺍِ
ﻕ ﻭﺍﳌﹶﻐﺮِﺏ.ﻗﺎ ﹶﻝِ:ﺇ ﱠﻻ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﻫﻨﺎ ﻙ ﹶﺛِﻨﻴﺔ ﺃﹸﺧﺮﻯ ﻓِﻲ ﺗِﻠ ﻣﻘﺎﺑِﻠﻬﺎ ﻛﺎﳌﹶﺸ ِﺮ ِ
ﳉﺒﻞ.
ﻓِﻲ ﺍ ﹶ
ﻗﹸﻠﺖ:ﻻ ﻳﻤﻨﻊ ﻛﹶﻮﺎ ﻣِﻦ ِﺟﻬﺔ ﺍﳊِﺠﺎﺯ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﺧﺮﻭﺝ ﺍﳌﹸﺴﺎِﻓﺮ ِﺇﻟﹶﻰ ﺍﻟﺸﺎﻡ ﻣِﻦ ِﺟﻬﺘﻬﺎ،ﻭﻫﺬﺍ ﻭﺍﺿِﺢ ﻛﹶﻤﺎ ﻓِﻲ ﺩﺧﻮﻝ ﻣﻜﱠﺔ
ﳊﹶﻠِﺒﻴﺎﺕ “ﻗﹶﻮﻝ
ﺴﻨ ٍﺪ ﻣﻨ ﹶﻘﻄِﻊ ﻓِﻲ "ﺍ ﹶ
ﳋﺮﻭﺝ ﻣِﻨﻬﺎ ﻣِﻦ ﺃﹸﺧﺮﻯ،ﻭﻳﻨﺘﻬِﻲ ﻛِﻼﻫﻤﺎ ِﺇﻟﹶﻰ ﹶﻃﺮِﻳﻖ ﻭﺍ ِﺣﺪﺓ،ﻭﻗﹶﺪ ﺭﻭﻳﻨﺎ ِﺑ
ﻣِﻦ ﹶﺛِﻨﻴﺔ ﻭﺍ ﹸ
ﺍﻟﻨﺴﻮﺓ ﹶﻟﻤﺎ ﹶﻗ ِﺪ ﻡ ﺍﻟﻨِﺒ ﻲ ﺍ ﹶﳌﺪِﻳﻨﺔ:
ﹶﻃﹶﻠ ﻊ ﺍﻟﺒﺪﺭ ﻋﻠﹶﻴﻨﺎ ﻣِﻦ ﹶﺛِﻨﻴﺎﺕ ﺍﻟﻮﺩﺍﻉ"
ﻚ ﻋِﻨﺪ ﹸﻗﺪﻭﻣﻪ ﻓِﻲ ﺍﳍِﺠﺮﺓ ﻭﻗِﻴ ﹶﻞ ﻋِﻨﺪ ﹸﻗﺪﻭﻣﻪ ﻣِﻦ ﻏﹶﺰﻭﺓ ﺗﺒﻮﻙ" .ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ
ﹶﻓﻘِﻴ ﹶﻞ:ﻛﺎ ﹶﻥ ﹶﺫِﻟ
ﺍﳌﻌﺮﻓﺔ )(١٢٨ /٨
٢٢٥
ﺏ
ﺻﺤﺎ
ﺗﻠﻚ ﺍﻟﻄﺎﺋﻔﺔ ﺑﺎﻟﺘﺄﻧﻴﺐ ﻭﻳﺤﺜﹸﻮﻥ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻴﻬﻢ،ﻭﻳﻌﲑﻭﻢ،ﻓ ﻌ ﻦ ﻋ ﺮ ﻭ ﹶﺓ،ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﹶﺃ ﹾﻗﺒ ﹶﻞ ﹶﺃ
ﺏ ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ:ﻳﺎﺤﺜﹸﻮ ﹶﻥ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﻟﺘﺮﺍ ﺴِﻠﻤﻮ ﹶﻥ ﻣ ﻌ ﻪ ﹶﻓﺠ ﻌﻠﹸﻮﺍ ﻳ
ﷲ ﻭﺍﹾﻟ ﻤ ﻣ ﺆﺗ ﹶﺔ ﺗﹶﻠﻘﱠﺎ ﻫ ﻢ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ :ﹶﻟﻴﺴﻮﺍ ﺑِﺎﹾﻟ ﹸﻔﺮﺍ ِﺭ ،ﻭﹶﻟ ِﻜﻨ ﻬ ﻢ ﺍﹾﻟ ﹸﻜﺮﺍ ﺭ ِﺇ ﹾﻥ ﺷﺎ َﺀ ﷲ! ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﹸﻓﺮﺍ ﺭ ﹶﻓ ﺮ ﺭﺗ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ
٣٨٠
ﷲ.ﺍُ
ﺖ ﻻﻣﺮﺃﺓ ﺳﻠﻤﺔ ﺑﻦ ِﻫﺸﺎ ِﻡ ﺝ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎﹶﻟ ﷲ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ﹶﺃ ﱠﻥ ﹸﺃ ﻡ ﺳﹶﻠ ﻤ ﹶﺔ ﺯ ﻭ ِﻭ ﻋ ﻦ ﻋﺎ ِﻣ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍ ِ
ﷲ ﻭ ﻣ ﻊ ﺼﻠﹶﺎ ﹶﺓ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ ﻀ ﺮ ﺍﻟ ﺤ ﺑ ِﻦ ﺍﹾﻟ ﻤ ِﻐ ﲑ ِﺓ:ﻣﺎ ﻟِﻲ ﻟﹶﺎ ﹶﺃﺭﻯ ﺳﹶﻠ ﻤ ﹶﺔ ﻳ
ﺱ ﻳﺎ ﹸﻓﺮﺍ ﺭ ﹶﻓ ﺮ ﺭﺗ ﻢ ﻓِﻲ
ﺡ ِﺑ ِﻪ ﺍﻟﻨﺎ
ﺝ ﺻﺎ ﺝ ﹸﻛﱠﻠﻤﺎ ﺧ ﺮ ﺨ ﺮ ﺴﺘﻄِﻴ ﻊ ﹶﺃ ﹾﻥ ﻳ ﷲ ﻣﺎ ﻳ ﺖ:ﻭﺍ ِ ﲔ،ﻗﹶﺎﹶﻟ
ﺴِﻠ ِﻤ ﺍﹾﻟ ﻤ
٣٨١
ﺝ ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻏﺰﺍ ِﺓ ﻣ ﺆﺗ ﹶﺔ. ﺨ ﺮ ﷲ ﺣﺘﻰ ﹶﻗ ﻌ ﺪ ﻓِﻲ ﺑ ﻴِﺘ ِﻪ ﹶﻓﹶﻠ ﻢ ﻳ ﺳﺒِﻴ ِﻞ ﺍ ِ
ﻉ ﺍﹾﻟ ﻌ ﺪ ﻭ ،ﻭﻛﹶﺎﻧﻮﺍ ﹶﺃ ﹾﻛﹶﺜ ﺮ
ﺖ:ﹶﻟ ﻌ ﱠﻞ ﹶﻃﺎِﺋ ﹶﻔ ﹰﺔ ِﻣﻨ ﻬﻢ ﹶﻓﺮﻭﺍ ﹶﻟﻤﺎ ﻋﺎﻳﻨﻮﺍ ﹶﻛ ﹾﺜ ﺮ ﹶﺓ ﺟﻤﻮ ِ ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ":ﹸﻗ ﹾﻠ
ﻑ ،ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻌ ﺪ ﻭ - ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬ ﻢ،ﻛﹶﺎﻧﻮﺍ ﹶﺛﻠﹶﺎﹶﺛ ﹶﺔ ﺁﻟﹶﺎ ٍ
ﺼﺤﺎﺑ ﹶﺔ ،ﺭ ِﻑ ﻣﻀﺎ ﻋ ﹶﻔ ٍﺔ،ﹶﻓِﺈ ﱠﻥ ﺍﻟ ﺿﻌﺎ ٍ
ِﻣﻨ ﻬ ﻢ ِﺑﹶﺄ
ﻍ ﺍﹾﻟ ِﻔﺮﺍ ﺭ ،ﻋﻠﹶﻰ ﻣﺎ ﹶﻗ ﺪ ﺗ ﹶﻘ ﺮ ﺭ،ﹶﻓﹶﻠﻤﺎ ﹶﻓ ﺮ ﺴ ﻮ ﹸﻒ ،ﻭ ِﻣﹾﺜ ﹸﻞ ﻫﺬﹶﺍ ﻳ ﻋﻠﹶﻰ ﻣﺎ ﹶﺫ ﹶﻛﺮﻭ ﻩ -ﻣِﺎﹶﺋﺘ ﻲ ﹶﺃﹾﻟ ٍ
ﻚ ،ﻭﹶﻗﺘﻠﹸﻮﺍ ِﻣﻨ ﻬ ﻢ ﻣ ﹾﻘﺘﹶﻠ ﹰﺔ
ﺨﱠﻠﺼﻮﺍ ِﻣ ﻦ ﹶﺃﻳﺪِﻱ ﺃﹸﻭﹶﻟِﺌ ﺖ ﺑﺎﻗِﻴ ﻬ ﻢ ،ﻭﹶﻓﺘ ﺢ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻬ ﻢ ،ﻭﺗ ﻫ ﺆﻟﹶﺎ ِﺀ،ﹶﺛﺒ
ﻱ ﻭﻣﻮﺳﻰ ﺑ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﻪ. ﻋﻈِﻴ ﻤ ﹰﺔ ،ﹶﻛﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﹾﻟﻮﺍِﻗ ِﺪ
ﺴِﻠ ٍﻢ ،ﺣ ﺪﹶﺛﻨِﻲ ﺤ ِﺔ،ﻣﺎ ﺭﻭﺍ ﻩ ﺍﹾﻟِﺈﻣﺎ ﻡ ﹶﺃ ﺣ ﻤ ﺪ :ﺣ ﺪﹶﺛﻨﺎ ﺍﹾﻟ ﻮﻟِﻴ ﺪ ﺑ ﻦ ﻣ ﺼ ﻚ ﻭﻳﺸﺎ ِﻛﹸﻠ ﻪ ﺑِﺎﻟ ﻭﻳ ﺆﻳ ﺪ ﹶﺫِﻟ
ﻚﻑ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﺻ ﹾﻔﻮﺍ ﹸﻥ ﺑ ﻦ ﻋ ﻤﺮٍﻭ ،ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ﺟﺒﻴ ِﺮ ﺑ ِﻦ ﻧ ﹶﻔﻴ ٍﺮ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻋ ﻦ ﻋ ﻮ ِ
ﲔ،ﻓِﻲ ﹶﻏ ﺰ ﻭ ِﺓ ﺴِﻠ ِﻤ ﺝ ﻣ ﻊ ﺯﻳ ِﺪ ﺑ ِﻦ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺖ ﻣ ﻊ ﻣ ﻦ ﺧ ﺮ ﺠ ِﻌ ﻲ ﻗﹶﺎ ﹶﻝ »:ﺧ ﺮ ﺟ ﺍﹾﻟﹶﺄ ﺷ
ﲔﺴِﻠ ِﻤ ﺤ ﺮ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺲ ﻣ ﻌ ﻪ ﹶﻏﻴ ﺮ ﺳﻴ ِﻔ ِﻪ ،ﹶﻓﻨ ﻱ ِﻣ ﻦ ﺍﹾﻟﻴ ﻤ ِﻦ،ﹶﻟﻴ ﻣ ﺆﺗ ﹶﺔ ،ﻭﺭﺍﹶﻓ ﹶﻘﻨِﻲ ﻣ ﺪ ِﺩ
ﻀﻴﻨﺎ ﹶﻓﹶﻠﻘِﻴﻨﺎﺨ ﹶﺬ ﻩ ﹶﻛ ﻬﻴﹶﺌ ِﺔ ﺍﻟ ﺪ ﺭﹶﻗ ِﺔ ،ﻭ ﻣ ﻱ ﹶﻃﺎِﺋ ﹶﻔ ﹰﺔ ِﻣ ﻦ ِﺟ ﹾﻠ ِﺪ ِﻩ،ﹶﻓﹶﺄ ﻋﻄﹶﺎ ﻩ ِﺇﻳﺎ ﻩ،ﻓﹶﺎﺗ ﺴﹶﺄﹶﻟ ﻪ ﺍﹾﻟ ﻤ ﺪ ِﺩ
ﺟﺰﻭﺭﺍ،ﹶﻓ
ﺠ ﻌ ﹶﻞ
ﺐ،ﹶﻓ ﺡ ﻣ ﹶﺬ ﻫ
ﺐ ﻭ ِﺳﻠﹶﺎ ﺝ ﻣ ﹶﺬ ﻫ ﺱ ﹶﻟ ﻪ ﹶﺃ ﺷ ﹶﻘ ﺮ ،ﻋﹶﻠﻴ ِﻪ ﺳ ﺮ
ﻉ ﺍﻟﺮﻭ ِﻡ ،ﻭﻓِﻴ ِﻬ ﻢ ﺭ ﺟ ﹲﻞ ﻋﻠﹶﻰ ﹶﻓ ﺮ ٍ
ﺟﻤﻮ
ﺐﺨ ﺮ ٍﺓ ،ﹶﻓ ﻤ ﺮ ِﺑ ِﻪ ﺍﻟﺮﻭ ِﻣ ﻲ ﹶﻓ ﻌ ﺮ ﹶﻗ
ﺻ
ﻒ ﻱ ﺧ ﹾﻠ ﲔ ،ﻭ ﹶﻗ ﻌ ﺪ ﹶﻟ ﻪ ﺍﹾﻟ ﻤ ﺪ ِﺩ
ﺴِﻠ ِﻤ
ﺍﻟﺮﻭ ِﻣ ﻲ ﻳ ﻐﺮِﻱ ﺑِﺎﹾﻟ ﻤ
- ٣٨٠ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ﳏﻘﻘﺎ ) (٣٧٤ /٤ﺻﺤﻴﺢ ﻣﺮﺳﻞ
- ٣٨١ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ﳏﻘﻘﺎ ) (٣٧٤ /٤ﺻﺤﻴﺢ ﻣﺮﺳﻞ
ﲔ ﹶﻇ ﻬﺮﻭﺍ
ﺴِﻠ ِﻤ
ﻚ ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﺯ ﻋ ﻢ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤ
ﺐ ِﺇﻟﹶﻰ ﹶﺫِﻟ
ﺤﻴﺎ ِﺯ ِﻫ ﻢ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﺫ ﻫ
ﻒ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﻤﻐﺎﺯِﻱ ﻓِﻲ ِﻓﺮﺍ ِﺭ ِﻫ ﻢ ﻭﺍﻧ ِ
ﺖ ﹶﻗ ِﺪ ﺍ ﺧﺘﹶﻠ
ﹸﻗ ﹾﻠ
ﻚ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﹸﺛ ﻢ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﺧﺎِﻟ ﺪ ﹶﻓ ﹸﻔِﺘ ﺢ ﻋﹶﻠﻴ ِﻪ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹸﻇﻬﻮ ِﺭ ِﻩ
ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ
ﺚ ﹶﺃﻧ ِ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﻭ ﺣﺪِﻳ ِ
ﲔ ﻭﺍﻧ ﻬ ﺰ ﻡ ﺍﹾﻟ ﻤ
ﺸ ِﺮ ِﻛ
ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ
ﷲ ﺗﻌﺎﻟﹶﻰ ﹶﺃ ﻋﹶﻠ ﻢ ﻣﺎ ﺍﻟﺼﻮﺍﺑﺰﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ﳏﻘﻘﺎ )(٣٧٥ /٤ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﺍ ُ
٢٢٦
ﺚ ِﺇﹶﻟﻴ ِﻪ ﺧﺎِﻟ ﺪ ﺑ ﻦ
ﲔ،ﺑ ﻌ ﹶ
ﺴِﻠ ِﻤ
ﺨ ﺮ ﻭ ﻋﻠﹶﺎ ﻩ،ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ،ﻭﺣﺎ ﺯ ﹶﻓ ﺮ ﺳ ﻪ ﻭ ِﺳﻠﹶﺎ ﺣ ﻪ ،ﹶﻓﹶﻠﻤﺎ ﹶﻓﺘ ﺢ ﺍﻟﱠﻠ ﻪ ِﻟ ﹾﻠ ﻤ
ﹶﻓ ﺮ ﺳ ﻪ،ﹶﻓ
ﺖ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺖ:ﻳﺎ ﺧﺎِﻟ ﺪ،ﹶﺃﻣﺎ ﻋِﻠ ﻤ ﻑ:ﹶﻓﹶﺄﺗﻴﺘ ﻪ ﹶﻓ ﹸﻘ ﹾﻠ
ﺐ.ﻗﹶﺎ ﹶﻝ ﻋ ﻮ ﺴﹶﻠ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ﹶﻓﹶﺄ ﺧ ﹶﺬ ِﻣﻨ ﻪ ﺍﻟ
ﺖ:ﹶﻟﺘ ﺮ ﺩﻧ ﻪ ِﺇﹶﻟﻴ ِﻪ ﹶﺃ ﻭ ﹶﻟﹸﺄ ﻋ ﺮﹶﻓﻨ ﹶﻜﻬﺎ ِﻋﻨ ﺪ
ﺐ ِﻟ ﹾﻠﻘﹶﺎِﺗﻞِ؟ ﻗﹶﺎ ﹶﻝ:ﺑﻠﹶﻰ ،ﻭﹶﻟ ِﻜﻨﻲ ﺍ ﺳﺘ ﹾﻜﹶﺜ ﺮﺗ ﻪ.ﹶﻓ ﹸﻘ ﹾﻠ ﺴﹶﻠ ِ
ﹶﻗﻀﻰ ﺑِﺎﻟ
ﺖ ﻋﹶﻠﻴ ِﻪ
ﺼ ﺼ ﻑ:ﻓﹶﺎ ﺟﺘ ﻤ ﻌﻨﺎ ِﻋﻨ ﺪ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ .ﹶﻓﹶﺄﺑﻰ ﹶﺃ ﹾﻥ ﻳ ﺮ ﺩ ﻋﹶﻠﻴ ِﻪ.ﻗﹶﺎ ﹶﻝ ﻋ ﻮ
ﺕ ِﻣﻨ ﻪ ".ﻗﹶﺎ ﹶﻝ
ﻱ ﻭﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺧﺎِﻟ ﺪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ”:ﻳﺎ ﺧﺎِﻟ ﺪ ،ﺭ ﺩ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﹶﺃ ﺧ ﹾﺬ ﺼ ﹶﺔ ﺍﹾﻟ ﻤ ﺪ ِﺩ ِﻗ
ﻚ؟! ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ”:ﻭﻣﺎ ﺫﹶﺍﻙ؟ ﻑ ﹶﻟ ﻚ ﻳﺎ ﺧﺎِﻟ ﺪ،ﹶﺃﹶﻟ ﻢ ﹶﺃ ِ ﺖ:ﺩﻭﻧ ﻑ:ﹶﻓ ﹸﻘ ﹾﻠ ﻋ ﻮ
ﺐ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭﻗﹶﺎ ﹶﻝ”:ﻳﺎ ﺧﺎِﻟ ﺪ،ﻟﹶﺎ ﺗ ﺮ ﺩ ﻋﹶﻠﻴ ِﻪ ،ﻫ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﺗﺎ ِﺭﻛﹸﻮ ﻟِﻲ ﻀ
ﹶﻓﹶﺄ ﺧﺒ ﺮﺗ ﻪ،ﹶﻓ ﻐ ِ
ﺻ ﹾﻔ ﻮ ﹸﺓ ﹶﺃ ﻣ ِﺮ ِﻫ ﻢ ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﻛ ﺪ ﺭ ﻩ« ﻭ ﻫﺬﹶﺍ ﻳ ﹾﻘﺘﻀِﻲ ﹶﺃﻧ ﻬ ﻢ ﹶﻏِﻨﻤﻮﺍ ِﻣﻨ ﻬ ﻢ ،ﻭ ﺳﹶﻠﺒﻮﺍ ِﻣ ﻦ
ﹸﺃ ﻣﺮﺍﺋِﻲ،ﹶﻟ ﹸﻜ ﻢ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻱ ﹶﺃ ﱠﻥ ﺧﺎِﻟﺪﺍ ،ﺭ ِ
ﹶﺃ ﺷﺮﺍِﻓ ِﻬ ﻢ ،ﻭﹶﻗﺘﻠﹸﻮﺍ ِﻣ ﻦ ﹸﺃ ﻣﺮﺍِﺋ ِﻬ ﻢ ،ﻭﹶﻗ ﺪ ﺗ ﹶﻘ ﺪ ﻡ ﻓِﻴﻤﺎ ﺭﻭﺍ ﻩ ﺍﹾﻟﺒﺨﺎ ِﺭ
ﺤ ﹲﺔ ﻳ ﻤﺎِﻧﻴ ﹲﺔ ﻭ ﻫﺬﹶﺍ
ﺻﻔِﻴ
ﺖ ﻓِﻲ ﻳﺪِﻱ ِﺇﻟﱠﺎ ﻑ ،ﻭﻣﺎ ﹶﺛﺒ ﺴ ﻌ ﹸﺔ ﹶﺃ ﺳﻴﺎ ٍ
ﺖ ﻓِﻲ ﻳﺪِﻱ ﻳ ﻮ ﻡ ﻣ ﺆﺗ ﹶﺔ ِﺗ ﻗﹶﺎ ﹶﻝ:ﺍﻧ ﺪﱠﻗ
ﺺ ِﻣﻨ ﻬ ﻢ ،ﻭ ﻫﺬﹶﺍﺨﱡﻠ ِ ﻚ ﹶﻟﻤﺎ ﹶﻗ ﺪﺭﻭﺍ ﻋﻠﹶﻰ ﺍﻟﺘ ﺨﻨﻮﺍ ﻓِﻴ ِﻬ ﻢ ﹶﻗﺘﻠﹰﺎ ،ﻭﹶﻟ ﻮ ﹶﻟ ﻢ ﻳ ﹸﻜﻦ ﹶﻛ ﹶﺬِﻟ ﻳ ﹾﻘﺘﻀِﻲ ﹶﺃﻧ ﻬ ﻢ ﹶﺃﹾﺛ
ﺴﺘ ِﻘﻞﱞ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ.
ﻭ ﺣ ﺪ ﻩ ﺩﻟِﻴ ﹲﻞ ﻣ
٣٨٢
ﻱ.
ﻱ ﻭﺍﹾﻟﺒﻴ ﻬ ِﻘ ﻲ ،ﻭ ﺣﻜﹶﺎ ﻩ ﺍﺑ ﻦ ِﻫﺸﺎ ٍﻡ ﻋ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮ
ﻭ ﻫﺬﹶﺍ ﻫ ﻮ ﺍ ﺧِﺘﻴﺎ ﺭ ﻣﻮﺳﻰ ﺑ ِﻦ ﻋ ﹾﻘﺒ ﹶﺔ ﻭﺍﹾﻟﻮﺍِﻗ ِﺪ
ﻓﻬﻞ ﺑﻘﻲ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﻟﻠﺘﻜﺮﱘ ﺃﻭ ﺍﻟﺘﺄﻧﻴﺐ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ؟
ﻟﻘﺪ ﺍﻧﻌﻜﺴﺖ ﺍﻷﻣﻮﺭ ﻭﺍﻧﻘﻠﺒﺖ ﺍﳌﻮﺍﺯﻳﻦ ﻭﺍﺧﺘﻠﺖ ﺍﳌﻘﺎﻳﻴﺲ ﻭﺃﺻﺒﺢ ﺍﳋﻮﻧﺔ ﺍﳉﺒﻨﺎﺀ ﺍﻟﺬﻳﻦ
ﻳﺒﻴﻌﻮﻥ ﺍﻟﺪﻳﻦ ﻭﺍﻷﺭﺽ ﻭﺍﻟﺸﻌﻮﺏ ﻟﻸﻋﺪﺍﺀ ﺍﻟﻜﺎﻓﺮﻳﻦ،ﻫﻢ ﻣﻮﺿﻊ ﺍﻟﺘﻜﺮﱘ ﻭﺇﺫﺍ ﺧﻀﻊ ﺃﺣﺪﻫﻢ
ﻟﻌﺪﻭ ﺍﳌﺴﻠﻤﲔ ﻓﺮﻛﻊ ﻟﻪ ﻭﺍﺳﺘﺴﻠﻢ ﻭﺗﺂﻣﺮ ﻋﻠﻰ ﺷﻌﺒﻪ ﻭﺩﻳﻨﻪ ﻭﺃﺭﺿﻪ،ﰒ ﺭﺟﻊ ﺇﱄ ﺫﻟﻚ
ﺍﻟﺸﻌﺐ،ﺭﺃﻳﺖ ﻏﻮﻏﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﻳﺮﻛﻀﻮﻥ ﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﺰﻋﻴﻢ ﻭﺍﻟﺘﺼﻔﻴﻖ ﻟﻪ ﻛﺄﻢ ﻗﻄﻌﺎﻥ
ﻣﻦ ﺍﳊﻴﻮﺍﻥ،ﻳﻬﺘﻔﻮﻥ ﲝﻴﺎﺗﻪ ﻭﻳﺜﻨﻮﻥ ﻋﻠﻰ ﺧﻄﻮﺍﺗﻪ،ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺄﻟﻘﺎﺏ ﺍﻟﻔﺎﲢﲔ ﺍﻷﺑﻄﺎﻝ،ﻭﻗﻠﻴﻞ
ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺪﺭﻛﻮﻥ ﺍﳋﻴﺎﻧﺔ ﻭﻳﻌﺮﻓﻮﻥ ﺍﳋﻮﻧﺔ،ﻓﺘﺮﺍﻫﻢ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺗﻠﻚ ﺍﳉﻤﻮﻉ ﺍﻟﻀﺎﺋﻌﺔ
ﻣﺘﻌﺠﺒﲔ ﻣﺸﻔﻘﲔ،ﻳﺪﻋﻮﻥ ﳍﺎ ﺑﺎﳍﺪﺍﻳﺔ ﻭﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﷲ.
ﻭﻫﺆﻻﺀ ﺍﻟﻘﻠﻴﻞ ﻣﻐﻠﺒﻮﻥ ﻋﻠﻰ ﺃﻣﺮﻫﻢ ﻻ ﺣﻮﻝ ﳍﻢ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ،ﳏﺎﺻﺮﻭﻥ
ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻻ ﳝﻠﻜﻮﻥ ﺃﻥ ﻳﻮﺻﻠﻮﺍ ﺇﱃ ﺗﻠﻚ ﺍﳉﻤﻮﻉ ﺍﻟﻀﺎﺋﻌﺔ ﺍﳋﺎﺳﺮﺓ ﻛﻠﻤﺔ ﺍﳊﻖ ﻋﻦ
- ٣٨٢ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ )(٤٣٣ /٦
٢٢٧
ﻃﺮﻳﻖ ﺃﻗﻞ ﻭﺳﻴﻠﺔ ﻟﻺﻋﻼﻡ،ﻭﺇﺫﺍ ﲡﺮﺀﻭﺍ ﻓﻘﺎﻟﻮﺍ ﻛﻠﻤﺔ ﺣﻖ ﺑﺄﻱ ﻭﺳﻴﻠﺔ ﺍﻤﻮﺍ ﺑﺎﻟﺸﺬﻭﺫ
ﻭﺍﻟﺘﺂﻣﺮ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻟﺸﻌﺐ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﺼﻒ،ﻭﻗﻴﻞ ﻓﻴﻬﻢ ﻣﺎ ﻗﺎﻝ ﺃﻋﺪﺍﺀ ﺍﷲ ﻣﻦ ﻗﺒﻞ ﰲ
ﺫﻭﻱ ﺍﻟﺼﻼﺡ ﻭﺍﳍﺪﻯ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺄﻢ ﺧﺎﺭﺟﻮﻥ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡ ﻣﻔﺴﺪﻭﻥ،ﻳﺮﻳﺪﻭﻥ
ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻣﻜﺎﺳﺐ ﺍﻟﺸﻌﺐ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﻟﻪ ﺍﻟﻘﺎﺩﺓ ﺍﻷﺑﻄﺎﻝ }:ﻗﹶﺎﻟﹸﻮﺍ ِﺇ ﹾﻥ ﻫﺬﹶﺍ ِﻥ ﹶﻟﺴﺎ ِﺣﺮﺍ ِﻥ
ﺤ ِﺮ ِﻫﻤﺎ ﻭﻳ ﹾﺬ ﻫﺒﺎ ِﺑ ﹶﻄﺮِﻳ ﹶﻘِﺘ ﹸﻜ ﻢ ﺍﹾﻟ ﻤﹾﺜﻠﹶﻰ { ]ﻃﻪ.[٦٣:
ﺴ
ﺿ ﹸﻜ ﻢ ِﺑ ِ
ﺨ ِﺮﺟﺎ ﹸﻛ ﻢ ِﻣ ﻦ ﹶﺃ ﺭ ِ
ﻳﺮِﻳﺪﺍ ِﻥ ﹶﺃ ﹾﻥ ﻳ
ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﺗﺴﻠﻂ ﺃﺟﻬﺰﺓ ﺍﻹﻋﻼﻡ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﺍﻟﺼﺎﳊﲔ ﻟﺘﺼﻔﻬﻢ ﺑﻜﻞ ﺃﻭﺻﺎﻑ ﺍﻟﺬﻡ ﺣﱴ
ﻳﻈﻬﺮﻭﺍ ﺃﻣﺎﻡ ﺍﳉﻤﻮﻉ ﺍﻟﻀﺎﺋﻌﺔ ﲟﻈﻬﺮ ﺍﻟﺸﺬﺍﺫ ﺍﳌﻔﺴﺪﻳﻦ ﺍﻟﺬﻳﻦ ﳚﺐ ﻧﺒﺬﻫﻢ ﻭﻋﺪﻡ ﺍﻹﺻﻐﺎﺀ
ﺇﱃ ﺁﺭﺍﺋﻬﻢ،ﲟﻘﺪﺍﺭ ﺫﻟﻚ ﺃﻭ ﺃﻛﺜﺮ ﺗﻜﻴﻞ ﺗﻠﻚ ﺍﻷﺟﻬﺰﺓ ﺍﳌﺪﻳﺢ ﻭﺍﻟﺜﻨﺎﺀ ﻟﻸﺑﻄﺎﻝ ﺍﳌﺘﺂﻣﺮﻳﻦ ﺣﱴ
ﻳﺼﺒﺤﻮﺍ ﻫﻢ ﺍﳌﻼﺋﻜﺔ ﺍﻷﺑﺮﺍﺭ،ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﺇﻻ ﺍﳊﻖ ﻭﻻ ﻳﺴﻠﻜﻮﻥ ﺇﻻ ﺳﺒﻴﻞ ﺍﳍﺪﺍﻳﺔ
ﻭﺍﻟﺮﺷﺪ،ﻓﲑﺗﺴﻢ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﻐﻮﻏﺎﺀ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻀﺎﻟﲔ ﺍﳌﻔﺴﺪﻳﻦ ﻫﻢ ﺍﳍﺪﺍﺓ ﺍﳌﻬﺘﺪﻭﻥ،ﻭﺃﻥ
ﻼ -ﺍﻷﺑﺮﺍﺭ،ﻫﻢ ﺃﻫﻞ ﺍﻟﻐﻮﺍﻳﺔ ﻭﺍﻟﻀﻼﻝ.
ﺃﻭﻟﺌﻚ ﺍﺎﻫﺪﻳﻦ -ﻓﻌ ﹰ
ﻭﻗﺪ ﺳﺒﻖ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻘﻠﺒﻮﻥ ﺍﳊﻘﺎﺋﻖ،ﻓﻴﻈﻬﺮﻭﻥ ﺍﳊﻖ ﰲ ﺻﻮﺭﺓ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺒﺎﻃﻞ ﰲ ﺻﻮﺭﺓ
ﺍﳊﻖ،ﺳﺒﻘﻬﻢ ﺇﺧﻮﺍﻢ ﺍﻟﺬﻳﻦ ﺳﺠﻞ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻴﻬﻢ ﻛﻞ ﺗﺼﺮﻓﺎﻢ،ﻓﻠﺤﻘﺘﻬﻢ ﻟﻌﺎﺋﻦ ﺍﷲ ﰲ
ﻉ ﺭﺑ ﻪ ِﺇﻧﻲ
ﺍﻷﺭﺽ ﻭﺗﻨﺘﻈﺮﻫﻢ ﻧﻘﻤﺘﻪ ﰲ ﺍﻵﺧﺮﺓ }.ﻭﻗﹶﺎ ﹶﻝ ِﻓ ﺮ ﻋ ﻮﻥﹸ ﹶﺫﺭﻭﻧِﻲ ﹶﺃ ﹾﻗﺘ ﹾﻞ ﻣﻮﺳﻰ ﻭﹾﻟﻴ ﺪ
ﺽ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ { ]ﻏﺎﻓﺮ.[٢٦: ﻑ ﹶﺃ ﹾﻥ ﻳﺒ ﺪ ﹶﻝ ﺩِﻳﻨ ﹸﻜ ﻢ ﹶﺃ ﻭ ﹶﺃ ﹾﻥ ﻳ ﹾﻈ ِﻬ ﺮ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﹶﺃﺧﺎ
} ﻗﹶﺎ ﹶﻝ ِﻓ ﺮ ﻋ ﻮ ﹸﻥ ﻣﺎ ﹸﺃﺭِﻳ ﹸﻜ ﻢ ِﺇﻟﱠﺎ ﻣﺎ ﹶﺃﺭﻯ ﻭﻣﺎ ﹶﺃ ﻫﺪِﻳ ﹸﻜ ﻢ ِﺇﻟﱠﺎ ﺳﺒِﻴ ﹶﻞ ﺍﻟ ﺮﺷﺎ ِﺩ { ]ﻏﺎﻓﺮ[٢٩:
ﺇﻧﲏ ﻻ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﻻ ﻣﺎ ﺃﺭﺍﻩ ﺻﻮﺍﺑﺎ،ﻭﺃﻋﺘﻘﺪﻩ ﻧﺎﻓﻌﺎ.ﻭﺇﻧﻪ ﳍﻮ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺮﺷﺪ ﺑﻼ ﺷﻚ ﻭﻻ
ﺟﺪﺍﻝ! ﻭﻫﻞ ﻳﺮﻯ ﺍﻟﻄﻐﺎﺓ ﺇﻻ ﺍﻟﺮﺷﺪ ﻭﺍﳋﲑ ﻭﺍﻟﺼﻮﺍﺏ؟! ﻭﻫﻞ ﻳﺴﻤﺤﻮﻥ ﺑﺄﻥ ﻳﻈﻦ ﺃﺣﺪ
ﺃﻢ ﻗﺪ ﳜﻄﺌﻮﻥ؟! ﻭﻫﻞ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺮﻯ ﺇﱃ ﺟﻮﺍﺭ ﺭﺃﻳﻬﻢ ﺭﺃﻳﺎ؟! ﻭﺇﻻ ﻓﻠﻢ ﻛﺎﻧﻮﺍ
ﻃﻐﺎﺓ؟! ﻭﻟﻜﻦ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﳚﺪ ﻣﻦ ﺇﳝﺎﻧﻪ ﻏﲑ ﻫﺬﺍ ﻭﳚﺪ ﺃﻥ ﻋﻠﻴﻪ ﻭﺍﺟﺒﺎ ﺃﻥ ﳛﺬﺭ ﻭﻳﻨﺼﺢ
ﻭﻳﺒﺪﻱ ﻣﻦ ﺍﻟﺮﺃﻱ ﻣﺎ ﻳﺮﺍﻩ.ﻭﻳﺮﻯ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻒ ﺇﱃ ﺟﻮﺍﺭ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪﻩ
ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ ﺭﺃﻱ ﺍﻟﻄﻐﺎﺓ.ﰒ ﻫﻮ ﻳﻄﺮﻕ ﻗﻠﻮﻢ ﺑﺈﻳﻘﺎﻉ ﺁﺧﺮ ﻟﻌﻠﻬﺎ ﲢﺲ ﻭﺗﺴﺘﻴﻘﻆ ﻭﺗﺮﺗﻌﺶ
٢٢٨
ﻭﺗﻠﲔ.ﻳﻄﺮﻕ ﻗﻠﻮﻢ ﺑﻠﻔﺘﻬﺎ ﻋﻠﻰ ﻣﺼﺎﺭﻉ ﺍﻷﺣﺰﺍﺏ ﻗﺒﻠﻬﻢ.ﻭﻫﻲ ﺷﺎﻫﺪﺓ ﺑﺒﺄﺱ ﺍﷲ ﰲ ﺃﺧﺬ
٣٨٣
ﺍﳌﻜﺬﺑﲔ ﻭﺍﻟﻄﻐﺎﺓ
ﻭﻟﻴﺖ ﺍﻷﻣﺮ ﻳﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﻓﻘﻂ،ﻭﻻ ﻳﺘﻌﺪﺍﻩ ﺇﱃ ﺍﻟﺘﻌﺬﻳﺐ ﻭﺍﻹﻫﺎﻧﺔ ﻭﺍﻟﻘﺘﻞ
ﻭﺍﻟﺘﺸﺮﻳﺪ...
ﻭﳑﻦ ﻳﻨﺎﻟﻮﻥ ﺍﻟﺘﻜﺮﱘ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺃﻭﻟﺌﻚ ﺍﻟﻌﺠﻮﻝ ﺍﻟﺒﺸﺮﻳﺔ،ﺍﻟﺬﻳﻦ ﻻ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﻗﻠﻴﻼ،ﺑﻞ
ﺭﲟﺎ ﻟﻮ ﺳﺄﻟﺖ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﻋﻦ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ ﻣﺎ ﺩﻟﻚ ﻋﻠﻴﻬﺎ،ﻟﻌﺪﻡ ﺍﲡﺎﻫﻪ ﺇﻟﻴﻬﺎ،ﺃﻭﻟﺌﻚ ﻫﻢ
ﳒﻮﻡ ﺍﻟﺮﻳﺎﺿﺔ ﻭﺃﺑﻄﺎﳍﺎ ﺍﻟﺬﻳﻦ ﺃﺻﺒﺤﻮﺍ ﺷﻐﻞ ﺍﻟﻨﺎﺱ ﺍﻟﺸﺎﻏﻞ ﻗﺒﻞ ﺍﳌﺒﺎﺭﺍﺓ ﺑﺎﻹﻋﻼﻧﺎﺕ ﻋﻨﻬﺎ ﰲ
ﲨﻴﻊ ﺃﺟﻬﺰﺓ ﺍﻹﻋﻼﻡ،ﻭﰲ ﻭﻗﺖ ﺍﳌﺒﺎﺭﺍﺓ ﲟﺮﺍﻗﺒﺘﻬﺎ ﻭﲢﻤﺲ ﻛﻞ ﻃﺎﺋﻔﺔ ﻟﻔﺮﻳﻖ ﻣﻨﻬﺎ،ﻭﺑﻌﺪ
ﺍﳌﺒﺎﺭﺍﺓ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺒﻄﻮﻟﺔ ﻭﺍﻟﻨﺼﺮ،ﻭﺭﻓﻊ ﺑﻴﺎﺭﻕ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺮﻗﺺ ﰲ ﺍﻟﺸﻮﺍﺭﻉ ﻭﺍﻟﺘﺼﻔﻴﻖ
ﻭﺇﺯﻋﺎﺝ ﺍﻟﻨﺎﺱ ﺑﺄﺑﻮﺍﻕ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﺗﺮﺩﻳﺪ ﻋﻠﻢ ﺍﳌﻨﺘﺼﺮ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺑﻪ.
ﻭﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻔﺮﻕ ﺃﲰﺎﺀ ﻏﺰﻭﺍﺕ ﻛﺎﻧﺖ ﻏﺮﺓ ﰲ ﺟﺒﲔ ﺍﻟﺘﺎﺭﻳﺦ ﺣﻘﻖ
ﺍﳌﺴﻠﻤﻮﻥ ﻓﻴﻬﺎ ﺍﻧﺘﺼﺎﺭﺍﺕ ﺭﺍﺋﻌﺔ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ،ﻭﺍﻵﻥ ﺗﻄﻠﻖ ﻋﻠﻰ ﻓﺮﻕ ﻋﻤﺪ ﺇﱃ ﺇﳍﺎﺋﻬﺎ
ﺑﺎﻟﻠﻌﺐ ﻭﺗﻠﻬﻴﺔ ﺍﻟﻨﺎﺱ ﺎ،ﺣﱴ ﺃﺻﺒﺤﺖ ﻣﺜﻞ ﺛﲑﺍﻥ ﺃﺳﺒﺎﻧﻴﺎ ﺗﺘﺼﺎﺭﻉ ﻟﻴﺘﻠﻬﻰ ﺎ ﺍﳉﻤﻬﻮﺭ
٣٨٤
.
ﻭﻫﻜﺬﺍ ﲡﺪ ﺍﻟﺘﻜﺮﱘ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻟﻠﺮﺍﻗﺼﺎﺕ ﻭﺍﳌﻮﻣﺴﺎﺕ ﺍﻟﻼﰐ ﺗﺘﺄﻟﻖ ﺃﲰﺎﺅﻫﻦ ﻭﺃﺷﺒﺎﻫﻬﻦ ﻣﻦ
ﺍﻟﺮﺟﺎﻝ،ﻭﻳﻠﻘﺒﻮﻥ ﺑﺎﻷﻟﻘﺎﺏ ﺍﻟﺮﻓﻴﻌﺔ:ﺍﻟﻨﺠﻮﻡ،ﺍﻟﺮﻭﺍﺩ ﺍﻟﻌﻈﻤﺎﺀ،ﺍﳌﺒﺘﻜﺮﻭﻥ...ﻭﺗﻔﺘﺢ ﳍﻢ ﺃﺑﻮﺍﺏ
ﺍﻟﻈﻬﻮﺭ،ﺣﱴ ﻳﺼﺒﺤﻮﺍ ﺃﺋﻤﺔ ﺍﻟﺸﻌﻮﺏ ﻭﻗﺎﺩﺎ ﰲ ﲢﻄﻴﻢ ﺍﻷﺧﻼﻕ ﻭﺍﳌﻌﻨﻮﻳﺎﺕ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ
ﺍﻟﺮﺟﻮﻟﺔ ﺍﻟﺸﺮﻑ،ﻭﻫﻜﺬﺍ.
ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﳌﻘﻴﺎﺱ ﻋﻨﺪ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﺍﻧﻘﻠﺐ ﻣﻦ ﺳﺒﻴﻞ ﺍﷲ ﺇﱃ ﺳﺒﻴﻞ
ﺍﻟﺸﻴﻄﺎﻥ،ﻓﻜﺎﻥ ﺍﻟﺴﻠﻒ ﻳﻜﺮﻡ ﺃﻫﻞ ﺳﺒﻴﻞ ﺍﷲ ﻷﻧﻪ ﺍﳌﻘﻴﺎﺱ ﻋﻨﺪﻫﻢ،ﻭﺃﺻﺒﺢ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱃ
ﺍﻹﺳﻼﻡ ﺍﻵﻥ ﻳﻜﺮﻣﻮﻥ ﺃﻫﻞ ﺳﺒﻴﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻷﻧﻪ ﺍﳌﻘﻴﺎﺱ ﻋﻨﺪﻫﻢ.
ﺇﺷﻌﺎﺭ ﻗﺎﺩﺓ ﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ ﺑﺎﻟﺘﻜﺮﱘ ﺗﺄﻟﻴﻔﹰﺎ ﻟﻘﻠﻮﻢ:
- ٣٨٣ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٣٨٧٤:
] - ٣٨٤ﺭﺍﺟﻊ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺟﺮﻳﺪﺓ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ،ﻋﺪﺩ ) (٤٦٢٠ﺍﻟﺼﺎﺩﺭﺓ ﺑﺘﺎﺭﻳﺦ ٢٣ﺭﺟﺐ ﺳﻨﺔ ١٣٩٩ﻫـ ﻭﻋﺪﺩ
) (٤٢٥٨ﺑﺘﺎﺭﻳﺦ ١١ﺭﺟﺐ ﺳﻨﺔ ١٣٩٩ﻫـ ﻭﻋﺪﺩ ) (٤٦١٥ﺑﺘﺎﺭﻳﺦ ١٧ﺭﺟﺐ ﺳﻨﺔ ١٣٩٩ﻫـ[.
٢٢٩
ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺸﻌﺮ ﺍﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ،ﺃﻫ ﹶﻞ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﻳﺘﻐﻠﺒﻮﻥ ﻋﻠﻴﻬﺎ ﻭﻳﻔﺘﺤﻮﺎ،ﺑﺄﻢ ﱂ
ﻳﻔﺘﺤﻮﺍ ﺑﻼﺩﻫﻢ ﻟﻴﺬﻟﻮﻫﻢ ﻭﻳﻬﻴﻨﻮﻫﻢ،ﻭﺇﳕﺎ ﺟﺎﻫﺪﻭﻫﻢ ﻹﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﰲ ﺫﻟﻚ ﺑﺮﻛﺔ
ﻭﺧﲑ ﳍﻢ،ﻭﻣﻈﻬﺮ ﺫﻟﻚ ﺗﻜﺮﱘ ﺑﻌﺾ ﻗﺎﺩﺓ ﺍﻟﺒﻼﺩ،ﺑﺄﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻜﺮﱘ ﺍﻟﱵ ﲡﻌﻠﻬﻢ
ﻳﻄﻤﺌﻨﻮﻥ ﻟﻠﻔﺎﲢﲔ ﻭﻳﺄﻟﻔﻮﻢ ﻭﻳﺮﺣﺒﻮﻥ ﻢ،ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ﻋﻨﺪﻣﺎ ﺩﺧﻞ ﻣﻜﺔ،ﻓﺈﻧﻪ
ﺃﺷﻌﺮ ﺃﻫﻠﻬﺎ ﺑﺄﻧﻪ ﱂ ﻳﺄﺕ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻬﻢ ﻭﺗﺪﻣﲑ ﺑﻴﻮﻢ،ﻋﻠﻰ ﺭﻏﻢ ﻣﺎ ﳑﺎ ﻋﻤﻠﻮﻩ ﻣﻌﻪ
ﺕ ﻭﻓﹸﻮ ﺩ ِﺇﻟﹶﻰ ﻭﻣﻊ ﺃﺻﺤﺎﺑﻪ ﻗﺒﻞ ﺍﳍﺠﺮﺓ،ﻣﻦ ﺍﻹﻳﺬﺍﺀ ﻭﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﺘﺂﻣﺮ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﻓ ﺪ
ﺾ ﺍﻟ ﱠﻄﻌﺎ ﻡ ،ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃﺑﻮ ﻫ ﺮﻳ ﺮ ﹶﺓ ِﻣﻤﺎ ﻳ ﹾﻜِﺜ ﺮ ﹶﺃ ﹾﻥ
ﻀﻨﺎ ِﻟﺒ ﻌ ٍﺼﻨ ﻊ ﺑ ﻌ
ﻚ ﻓِﻲ ﺭ ﻣﻀﺎ ﹶﻥ ،ﹶﻓﻜﹶﺎ ﹶﻥ ﻳ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ﻭ ﹶﺫِﻟ
ﺼﻨ ﻊ،ﹸﺛ ﻢﺕ ِﺑ ﹶﻄﻌﺎ ٍﻡ ﻳ ﺻﻨ ﻊ ﹶﻃﻌﺎﻣﺎ ﹶﻓﹶﺄ ﺩ ﻋ ﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺭ ﺣﻠِﻲ؟ ﹶﻓﹶﺄ ﻣ ﺮ ﺖ:ﹶﺃﻟﹶﺎ ﹶﺃ ﻳ ﺪ ﻋ ﻮﻧﺎ ِﺇﹶﻟﻰ ﺭ ﺣِﻠ ِﻪ،ﹶﻓ ﹸﻘ ﹾﻠ
ِﻋﻨﺪِﻱ ﺖ:ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ
ﺸ ﻲ،ﹶﻓ ﹸﻘ ﹾﻠ ﺍﹾﻟ ﻌ ِ ِﻣ ﻦ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﺃﺑﺎ ﺖ
ﹶﻟﻘِﻴ
ﺚ ِﻣ ﻦ ﺣﺪِﻳِﺜ ﹸﻜ ﻢ ﺤﺪِﻳ ٍ ﺖ:ﻧ ﻌ ﻢ،ﹶﻓ ﺪ ﻋ ﻮﺗ ﻬ ﻢ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻫ ﺮﻳ ﺮ ﹶﺓ:ﹶﺃﻟﹶﺎ ﹸﺃ ﻋِﻠ ﻤ ﹸﻜ ﻢ ِﺑ
ﺍﻟﱠﻠﻴﹶﻠ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺳﺒ ﹾﻘﺘﻨِﻲ،ﹸﻗ ﹾﻠ
ﺚ ﺍﻟ ﺰﺑﻴ ﺮ
ﷲ ﺣﺘﻰ ﹶﻗ ِﺪ ﻡ ﻣ ﱠﻜ ﹶﺔ،ﹶﻓﺒ ﻌ ﹶ ﺸ ﺮ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ،ﹸﺛ ﻢ ﹶﺫ ﹶﻛ ﺮ ﹶﻓﺘ ﺢ ﻣ ﱠﻜ ﹶﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﺃ ﹾﻗﺒ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻳﺎ ﻣ ﻌ
ﺚ ﹶﺃﺑﺎ ﻋﺒﻴ ﺪ ﹶﺓ ﻋﻠﹶﻰ ﺠﻨﺒ ِﺔ ﺍﹾﻟﹸﺄ ﺧﺮﻯ ،ﻭﺑ ﻌ ﹶ
ﺚ ﺧﺎِﻟﺪﺍ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺠﻨﺒﺘﻴ ِﻦ ،ﻭﺑ ﻌ ﹶ
ﻋﻠﹶﻰ ِﺇ ﺣﺪﻯ ﺍﹾﻟ ﻤ
ﷲ ﻓِﻲ ﹶﻛﺘِﻴﺒ ٍﺔ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﻨ ﹶﻈ ﺮ ﹶﻓﺮﺁﻧِﻲ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺴ ِﺮ،ﹶﻓﹶﺄ ﺧﺬﹸﻭﺍ ﺑ ﹾﻄ ﻦ ﺍﹾﻟﻮﺍﺩِﻱ ،ﻭ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺤ ﺍﹾﻟ
ﻱ« -ﺯﺍ ﺩ ﹶﻏﻴ ﺮ ﺷﻴﺒﺎ ﹶﻥ - ﷲ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻟﹶﺎ ﻳ ﹾﺄﺗِﻴﻨِﻲ ِﺇﻟﱠﺎ ﹶﺃﻧﺼﺎ ِﺭ
ﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺖ:ﹶﻟﺒﻴ
ﻫ ﺮﻳ ﺮ ﹶﺓ:ﹸﻗ ﹾﻠ
ﺶ ﹶﺃ ﻭﺑﺎﺷﺎ ﺖ ﹸﻗ ﺮﻳ ﺸ ﻒ ﻟِﻲ ﺑِﺎﹾﻟﹶﺄﻧﺼﺎ ِﺭ«،ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﺄﻃﹶﺎﻓﹸﻮﺍ ِﺑ ِﻪ ،ﻭ ﻭﺑ ،ﹶﻓﻘﹶﺎ ﹶﻝ»:ﺍ ﻫِﺘ
ﹶﻟﻬﺎ ،ﻭﹶﺃﺗﺒﺎﻋﺎ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻧ ﹶﻘ ﺪ ﻡ ﻫ ﺆﻟﹶﺎ ِﺀ ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻬ ﻢ ﺷ ﻲ ٌﺀ ﹸﻛﻨﺎ ﻣ ﻌ ﻬ ﻢ ،ﻭِﺇ ﹾﻥ ﹸﺃﺻِﻴﺒﻮﺍ ﹶﺃ ﻋ ﹶﻄﻴﻨﺎ ﺍﱠﻟﺬِﻱ
ﺶ ،ﻭﹶﺃﺗﺒﺎ ِﻋ ِﻬ ﻢ«،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ِﺑﻴ ﺪﻳ ِﻪ ِﺇ ﺣﺪﺍ ﻫﻤﺎ
ﺵ ﹸﻗ ﺮﻳ ٍ
ﷲ »:ﺗ ﺮ ﻭ ﹶﻥ ِﺇﻟﹶﻰ ﹶﺃ ﻭﺑﺎ ِﺳِﺌ ﹾﻠﻨﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺼﻔﹶﺎ«،ﻗﹶﺎ ﹶﻝ:ﻓﹶﺎ ﻧ ﹶﻄﹶﻠ ﹾﻘﻨﺎ ﹶﻓﻤﺎ ﺷﺎ َﺀ ﹶﺃ ﺣ ﺪ ِﻣﻨﺎ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘ ﹶﻞ ﻋﻠﹶﻰ ﺍﹾﻟﹸﺄ ﺧﺮﻯ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ »:ﺣﺘﻰ ﺗﻮﺍﻓﹸﻮﻧِﻲ ﺑِﺎﻟ
ﹶﺃ ﺣﺪﺍ ِﺇﻟﱠﺎ ﹶﻗﺘﹶﻠ ﻪ ،ﻭﻣﺎ ﹶﺃ ﺣ ﺪ ِﻣﻨ ﻬ ﻢ ﻳ ﻮ ﺟ ﻪ ِﺇﹶﻟﻴﻨﺎ ﺷﻴﺌﹰﺎ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﺠﺎ َﺀ ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﺭﺳﻮ ﹶﻝ
ﺶ ﺑ ﻌ ﺪ ﺍﹾﻟﻴ ﻮ ِﻡ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ »:ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﺩﺍ ﺭ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﹶﻓ ﻬ ﻮ ﺶ،ﻟﹶﺎ ﹸﻗ ﺮﻳ ﻀﺮﺍ ُﺀ ﹸﻗ ﺮﻳ ٍ ﺖ ﺧ ﺤ ﷲ،ﹸﺃﺑِﻴ ﺍِ
ﺾ:ﺃﹶﻣﺎ ﺍﻟ ﺮ ﺟ ﹸﻞ ﹶﻓﹶﺄ ﺩ ﺭ ﹶﻛﺘ ﻪ ﺭ ﹾﻏﺒ ﹲﺔ ﻓِﻲ ﹶﻗ ﺮﻳِﺘ ِﻪ ،ﻭ ﺭﹾﺃﹶﻓ ﹲﺔﻀ ﻬ ﻢ ِﻟﺒ ﻌ ٍ ﺖ ﺍﹾﻟﹶﺄﻧﺼﺎ ﺭ ﺑ ﻌ ﺁ ِﻣ ﻦ« ،ﹶﻓﻘﹶﺎﹶﻟ ِ
ﺲ ﺨﻔﹶﻰ ﻋﹶﻠﻴﻨﺎ،ﹶﻓِﺈﺫﹶﺍ ﺟﺎ َﺀ ﹶﻓﹶﻠﻴ ﺸ ﲑِﺗ ِﻪ،ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻫ ﺮﻳ ﺮ ﹶﺓ :ﻭﺟﺎ َﺀ ﺍﹾﻟ ﻮ ﺣ ﻲ ﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺟﺎ َﺀ ﺍﹾﻟ ﻮ ﺣ ﻲ ﻟﹶﺎ ﻳ
ِﺑ ﻌ ِ
ﻀ ﻲ ﺍﹾﻟ ﻮ ﺣ ﻲ ،ﹶﻓﹶﻠﻤﺎ ﺍﻧ ﹶﻘﻀﻰ ﺍﹾﻟ ﻮ ﺣ ﻲ،ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﷲ ﺣﺘﻰ ﻳﻨ ﹶﻘ ِ ﹶﺃ ﺣ ﺪ ﻳ ﺮﹶﻓ ﻊ ﹶﻃ ﺮﹶﻓ ﻪ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ
ﷲ،ﻗﹶﺎ ﹶﻝ”:ﹸﻗ ﹾﻠﺘ ﻢ:ﹶﺃﻣﺎ ﺍﻟ ﺮ ﺟ ﹸﻞ ﹶﻓﹶﺄ ﺩ ﺭ ﹶﻛﺘ ﻪ ﺭ ﹾﻏﺒ ﹲﺔ
ﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺸ ﺮ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ« ﻗﹶﺎﻟﹸﻮﺍ:ﹶﻟﺒﻴ
ﷲ »:ﻳﺎ ﻣ ﻌ ﺍِ
٢٣٠
ﷲ
ﺕ ِﺇﻟﹶﻰ ﺍ ِ
ﷲ ﻭ ﺭﺳﻮﹸﻟ ﻪ،ﻫﺎ ﺟ ﺮ
ﻓِﻲ ﹶﻗ ﺮﻳِﺘﻪِ؟ ﻗﹶﺎﻟﹸﻮﺍ:ﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﻙ،ﻗﹶﺎ ﹶﻝ »:ﹶﻛﻠﱠﺎِ،ﺇﻧﻲ ﻋﺒ ﺪ ﺍ ِ
ﷲ،ﻣﺎ ﹸﻗ ﹾﻠﻨﺎ
ﺕ ﻣﻤﺎﺗ ﹸﻜ ﻢ« ،ﹶﻓﹶﺄ ﹾﻗﺒﻠﹸﻮﺍ ِﺇﹶﻟﻴ ِﻪ ﻳﺒﻜﹸﻮ ﹶﻥ ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ:ﻭﺍ ِ
ﺤﻴﺎ ﹸﻛ ﻢ ﻭﺍﹾﻟ ﻤﻤﺎ
ﺤﻴﺎ ﻣ ﻭِﺇﹶﻟﻴ ﹸﻜ ﻢ،ﻭﺍﹾﻟ ﻤ
ﷲ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﷲ ِ»:ﺇ ﱠﻥ ﺍ َ ﷲ ﻭِﺑ ﺮﺳﻮِﻟ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻀ ﻦ ﺑِﺎ ِ ﺍﱠﻟﺬِﻱ ﹸﻗ ﹾﻠﻨﺎ ِﺇﻟﱠﺎ ﺍﻟ
ﺱﺱ ِﺇﻟﹶﻰ ﺩﺍ ِﺭ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ،ﻭﹶﺃ ﹾﻏﹶﻠ ﻖ ﺍﻟﻨﺎ ﺼ ﺪﻗﹶﺎِﻧ ﹸﻜ ﻢ ،ﻭﻳ ﻌ ِﺬﺭﺍِﻧ ﹸﻜ ﻢ«،ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ ﺍﻟﻨﺎ
ﻳ
ﻑﺠ ِﺮ،ﻓﹶﺎ ﺳﺘﹶﻠ ﻤ ﻪ ﹸﺛ ﻢ ﻃﹶﺎ ﺤﷲ ﺣﺘﻰ ﹶﺃ ﹾﻗﺒ ﹶﻞ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﺃﺑﻮﺍﺑ ﻬ ﻢ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﺃ ﹾﻗﺒ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﺖ ﻛﹶﺎﻧﻮﺍ ﻳ ﻌﺒﺪﻭﻧ ﻪ،ﻗﹶﺎ ﹶﻝ :ﻭﻓِﻲ ﻳ ِﺪ ﺭﺳﻮ ِﻝ ﺍ ِ ﺐ ﺍﹾﻟﺒﻴ ِ ﺻﻨ ٍﻢ ِﺇﻟﹶﻰ ﺟ ﻨ ِ
ﺖ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﺄﺗﻰ ﻋﻠﹶﻰ ﺑِﺎﹾﻟﺒﻴ ِ
ﺼﻨ ِﻢ ﺟ ﻌ ﹶﻞ ﻳ ﹾﻄ ﻌﻨ ﻪ ﻓِﻲ ﻋﻴِﻨ ِﻪ ،ﻭﻳﻘﹸﻮ ﹸﻝ}:ﺟﺎ َﺀ
ﺱ،ﹶﻓﹶﻠﻤﺎ ﹶﺃﺗﻰ ﻋﻠﹶﻰ ﺍﻟ ﺴﻴ ِﺔ ﺍﹾﻟ ﹶﻘ ﻮ ِ
ﺱ ﻭ ﻫ ﻮ ﺁ ِﺧ ﹲﺬ ِﺑ ِ
ﹶﻗ ﻮ
ﺼﻔﹶﺎ ،ﹶﻓ ﻌﻠﹶﺎ ﻋﹶﻠﻴ ِﻪ ﺣﺘﻰ ﻧ ﹶﻈ ﺮ
ﻍ ِﻣ ﻦ ﹶﻃﻮﺍِﻓ ِﻪ ﹶﺃﺗﻰ ﺍﻟ
ﺤ ﻖ ﻭ ﺯ ﻫ ﻖ ﺍﹾﻟﺒﺎ ِﻃ ﹸﻞ{ ]ﺍﻹﺳﺮﺍﺀ ،[٨١:ﹶﻓﹶﻠﻤﺎ ﹶﻓ ﺮ ﹶ ﺍﹾﻟ
ﷲ ﻭﻳ ﺪﻋﻮ ِﺑﻤﺎ ﺷﺎ َﺀ ﹶﺃ ﹾﻥ ﻳ ﺪ ﻋﻮ.٣٨٥،ﺤ ﻤ ﺪ ﺍ َ
ﺠ ﻌﻞﹶ ﻳ ﺖ ،ﻭ ﺭﹶﻓ ﻊ ﻳ ﺪﻳ ِﻪ ﹶﻓ
ِﺇﻟﹶﻰ ﺍﹾﻟﺒﻴ ِ
ﺖ ﺑﻴ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭﺑﻴ ﻦ ﺖ ﺍﹾﻟ ﻤ ﺪ ﹸﺓ ﺍﱠﻟﺘِﻲ ﻛﹶﺎﻧ
ﺱ ﻗﹶﺎ ﹶﻝ:ﹶﻟﻤﺎ ﻛﹶﺎﻧ ِﺴ ٍﻢ ﻣ ﻮﻟﹶﻰ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ ﻭ ﻋ ﻦ ِﻣ ﹾﻘ
ﺏ ﺑﻴ ﻦ ﺑﻨِﻲ ﺑ ﹾﻜ ٍﺮ ﻭ ﻫ ﻢ ﺣﹶﻠﻔﹶﺎ ُﺀ
ﺖ ﺣ ﺮ ﲔ ﹶﺫ ﹶﻛ ﺮ ﹶﺃﻧﻬﺎ ﻛﹶﺎﻧ ﺖ ِﺳِﻨ ﺤ ﺪﻳِﺒﻴ ِﺔ ﻭﻛﹶﺎﻧ ﺶ ﺯ ﻣﻦ ﺍﹾﻟ ﹸﻗ ﺮﻳ ٍ
- ٣٨٥ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٧٨٠) - ٨٤(١٤٠٥ /٣
] ﺵ )ﺍﻨﺒﺘﲔ( ﳘﺎ ﺍﳌﻴﻤﻨﺔ ﻭﺍﳌﻴﺴﺮﺓ ﻭﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﺑﻴﻨﻬﻤﺎ)ﺍﳊﺴﺮ( ﺃﻱ ﺍﻟﺬﻳﻦ ﻻ ﺩﺭﻭﻉ ﳍﻢ)ﻓﺄﺧﺬﻭﺍ ﺑﻄﻦ ﺍﻟﻮﺩﺍﻱ( ﺃﻱ
ﺟﻌﻠﻮﺍ ﻃﺮﻳﻘﻬﻢ ﰲ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ)ﰲ ﻛﺘﻴﺒﺔ( ﺍﻟﻜﺘﻴﺒﺔ ﺍﻟﻘﻄﻌﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺍﳉﻴﺶ)ﺍﻫﺘﻒ ﱄ ﺑﺎﻷﻧﺼﺎﺭ( ﺃﻱ ﺻﺢ ﻢ ﻭﺍﺩﻋﻬﻢ
ﱄ)ﻓﺄﻃﺎﻓﻮﺍ ﺑﻪ( ﺃﻱ ﻓﺠﺎﺀﻭﺍ ﻭﺃﺣﺎﻃﻮﺍ ﺑﻪ ﻭﺇﳕﺎ ﺧﺼﻬﻢ ﻟﺜﻘﺘﻪ ﻢ ﻭﺭﻓﻌﺎ ﳌﺮﺍﺗﺒﻬﻢ ﻭﺇﻇﻬﺎﺭﺍ ﳉﻼﻟﺘﻬﻢ ﻭﺧﺼﻮﺻﻴﺘﻬﻢ)ﻭﻭﺑﺸﺖ
ﻗﺮﻳﺶ ﺃﻭﺑﺎﺷﺎ ﳍﺎ( ﺃﻱ ﲨﻌﺖ ﲨﻮﻋﺎ ﻣﻦ ﻗﺒﺎﺋﻞ ﺷﱴ)ﰒ ﻗﺎﻝ ﺑﻴﺪﻳﻪ ﺇﺣﺪﺍﳘﺎ ﻋﻠﻰ ﺍﻷﺧﺮﻯ( ﻓﻴﻪ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﻟﻔﻌﻞ
ﺃﻱ ﺃﺷﺎﺭ ﺇﱃ ﻫﻴﺌﺘﻬﻢ ﺍﺘﻤﻌﺔ)ﻓﻤﺎ ﺷﺎﺀ ﺃﺣﺪ ﻣﻨﺎ ﺍﱁ( ﺃﻱ ﻻ ﻳﺪﻓﻊ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻦ ﻧﻔﺴﻪ)ﺃﺑﻴﺤﺖ ﺧﻀﺮﺍﺀ ﻗﺮﻳﺶ( ﻛﺬﺍ ﰲ
ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﺑﻴﺤﺖ ﻭﰲ ﺍﻟﱵ ﺑﻌﺪﻫﺎ ﺃﺑﻴﺖ ﻭﳘﺎ ﻣﺘﻘﺎﺭﺑﺘﺎﻥ ﺃﻱ ﺍﺳﺘﺆﺻﻠﺖ ﻗﺮﻳﺶ ﺑﺎﻟﻘﺘﻞ ﻭﺃﻓﻨﻴﺖ ﻭﺧﻀﺮﺍﺅﻫﻢ ﲟﻌﲎ
ﲨﺎﻋﺘﻬﻢ ﻭﻳﻌﱪ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﺍﺘﻤﻌﺔ ﺑﺎﻟﺴﻮﺍﺩ ﻭﺍﳋﻀﺮﺓ ﻭﻣﻨﻪ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ)ﻓﻘﺎﻟﺖ ﺍﻷﻧﺼﺎﺭ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ( ﻣﻌﲎ ﻫﺬﺍ
ﺃﻢ ﺭﺃﻭﺍ ﺭﺃﻓﺔ ﺍﻟﻨﱯ ﺑﺄﻫﻞ ﻣﻜﺔ ﻭﻛﻒ ﺍﻟﻘﺘﻞ ﻋﻨﻬﻢ ﻓﻈﻨﻮﺍ ﺃﻧﻪ ﻳﺮﺟﻊ ﺇﱃ ﺳﻜﲎ ﻣﻜﺔ ﻭﺍﳌﻘﺎﻡ ﻓﻴﻬﺎ ﺩﺍﺋﻤﺎ ﻭﻳﺮﺣﻞ ﻋﻨﻬﻢ
ﻭﻳﻬﺠﺮ ﺍﳌﺪﻳﻨﺔ ﻓﺸﻖ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻓﺄﻭﺣﻰ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ﻓﺄﻋﻠﻤﻬﻢ ﺑﺬﻟﻚ ﻓﻘﺎﻝ ﳍﻢ ﺭﺳﻮﻝ ﺍﷲ ﻗﻠﺘﻢ ﻛﺬﺍ ﻭﻛﺬﺍ ﻗﺎﻟﻮﺍ
ﻧﻌﻢ ﻗﺪ ﻗﻠﻨﺎ ﻫﺬﺍ)ﻛﻼ( ﻣﻌﲎ ﻛﻼ ﻫﻨﺎ ﺣﻘﺎ ﻭﳍﺎ ﻣﻌﻨﻴﺎﻥ ﺃﺣﺪﳘﺎ ﺣﻘﺎ ﻭﺍﻵﺧﺮ ﺍﻟﻨﻔﻲ)ﻫﺎﺟﺮﺕ ﺇﱃ ﺍﷲ ﻭﺇﻟﻴﻜﻢ ﺍﱁ( ﻣﻌﻨﺎﻩ ﺃﱐ
ﻫﺎﺟﺮﺕ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﱃ ﺩﻳﺎﺭﻛﻢ ﻻﺳﺘﻴﻄﺎﺎ ﻓﻼ ﺃﺗﺮﻛﻬﺎ ﻭﻻ ﺃﺭﺟﻊ ﻋﻦ ﻫﺠﺮﰐ ﺍﻟﻮﺍﻗﻌﺔ ﷲ ﺗﻌﺎﱃ ﺑﻞ ﺃﻧﺎ ﻣﻼﺯﻡ ﻟﻜﻢ
ﺍﶈﻴﺎ ﳏﻴﺎﻛﻢ ﻭﺍﳌﻤﺎﺕ ﳑﺎﺗﻜﻢ ﺃﻱ ﻻ ﺃﺣﻴﺎ ﺇﻻ ﻋﻨﺪﻛﻢ ﻭﻻ ﺃﻣﻮﺕ ﺇﻻ ﻋﻨﺪﻛﻢ ﻓﻠﻤﺎ ﻗﺎﻝ ﳍﻢ ﻫﺬﺍ ﺑﻜﻮﺍ ﻭﺍﻋﺘﺬﺭﻭﺍ ﻭﻗﺎﻟﻮﺍ ﻭﺍﷲ
ﻣﺎ ﻗﻠﻨﺎ ﻛﻼﻣﻨﺎ ﺍﻟﺴﺎﺑﻖ ﺇﻻ ﺣﺮﺻﺎ ﻋﻠﻴﻚ ﻭﻋﻠﻰ ﻣﺼﺎﺣﺒﺘﻚ ﻭﺩﻭﺍﻣﻚ ﻋﻨﺪﻧﺎ ﻟﻨﺴﺘﻔﻴﺪ ﻣﻨﻚ ﻭﻧﺘﱪﻙ ﺑﻚ ﻭﺪﻳﻨﺎ ﺍﻟﺼﺮﺍﻁ
ﺍﳌﺴﺘﻘﻴﻢ)ﺇﻻ ﺍﻟﻀﻦ( ﻫﻮ ﺍﻟﺸﺢ)ﺑﺴﻴﺔ ﺍﻟﻘﻮﺱ( ﺃﻱ ﺑﻄﺮﻓﻬﺎ ﺍﳌﻨﺤﲏ ﻗﺎﻝ ﰲ ﺍﳌﺼﺒﺎﺡ ﻫﻲ ﺧﻔﻴﻔﺔ ﺍﻟﻴﺎﺀ ﻭﻻ ﻣﻬﺎ ﳏﺬﻭﻓﺔ ﻭﺗﺮﺩ ﰲ
ﺍﻟﻨﺴﺒﺔ ﻓﻴﻘﺎﻝ ﺳﻴﻮﻱ ﻭﺍﳍﺎﺀ ﻋﻮﺽ ﻋﻨﻬﺎ ﻭﻳﻘﺎﻝ ﻟﺴﻴﺘﻬﺎ ﺍﻟﻌﻠﻴﺎ ﻳﺪﻫﺎ ﻭﻟﺴﻴﺘﻬﺎ ﺍﻟﺴﻔﻠﻰ ﺭﺟﻠﻬﺎ[
٢٣١
ﺶ ﺣﹶﻠﻔﹶﺎ َﺀ ﻩ ﻋﻠﹶﻰ ﺧﺰﺍ ﻋ ﹶﺔ ﹶﻓﺒﹶﻠ ﹶﻎ
ﺖ ﹸﻗ ﺮﻳ
ﺶ ،ﻭﺑﻴ ﻦ ﺧﺰﺍ ﻋ ﹶﺔ ﻭ ﻫ ﻢ ﺣﹶﻠﻔﹶﺎ ُﺀ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓﹶﺄﻋﺎﻧ
ﹸﻗ ﺮﻳ ٍ
ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ»:ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﹶﻟﹶﺄﻣﻨ ﻌﻨ ﻬ ﻢ ِﻣﻤﺎ ﹶﺃ ﻣﻨ ﻊ ِﻣﻨ ﻪ ﻧ ﹾﻔﺴِﻲ ﻭﹶﺃ ﻫ ِﻞ ﹶﺫِﻟ
ﺼﻨ ﻊ ﻭ ﻫ ِﺬ ِﻩﻚ ﹸﻗ ﺮﻳﺸﺎ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ِﻟﹶﺄﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ:ﻣﺎ ﺗ ﺠﻬﺎ ِﺯ ِﺇﹶﻟﻴ ِﻬ ﻢ،ﻓﹶﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ﺑﻴﺘِﻲ” ﻭﹶﺃ ﺧ ﹶﺬ ﻓِﻲ ﺍﹾﻟ ِ
ﺝﺨ ﺮ ﻚ ﻣ ﹾﻘ ِﺪ ﻣ ﻪ ِﻣ ﻦ ﺍﻟﺸﺎ ِﻡ ﹶﻓ
ﺤ ﻤ ٍﺪ ِﻛﺘﺎﺑﺎ ،ﻭ ﹶﺫِﻟ ﺠ ﺪ ﺩ ﺑﻴﻨﻨﺎ ﻭﺑﻴ ﻦ ﻣ
ﺠ ﻬ ﺰ ِﺇﹶﻟﻴﻨﺎ؟ ﺍﻧﻄﹶِﻠ ﻖ ﹶﻓ
ﺵ ﺗ
ﺠﻴﻮ
ﺍﹾﻟ
ﻚﺠ ﺪ ﺩ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺣﺘﻰ ﹶﻗ ِﺪ ﻡ ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ،ﹶﻓ ﹶﻜﱠﻠ ﻢ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻫﹸﻠ ﻢ ﹶﻓ ﹾﻠﻨ
ﺤ ﻦ ﻋﻠﹶﻰ ﹶﺃ ﻣ ِﺮﻧﺎ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ،ﻭ ﻫ ﹾﻞ ﹶﺃ ﺣ ﺪﹾﺛﺘ ﻢ ِﻣ ﻦ ﺣ ﺪﺙٍ؟”ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ِﻛﺘﺎﺑﺎ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﹶﻓﻨ
ﺤ ﻦ ﻋﻠﹶﻰ ﹶﺃ ﻣ ِﺮﻧﺎ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ]ﺹ [٣٧٥:ﺑﻴﻨﻨﺎ«،ﹶﻓﺠﺎ َﺀ ﻋِﻠ ﻲ ﺑ ﻦ ﺳ ﹾﻔﻴﺎ ﹶﻥ:ﻟﹶﺎ.ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﹶﻓﻨ
ﺠ ﺪ ﺩ ﹶﻟ ﻬ ﻢ
ﺠ ﲑ ﻫ ﻢ ،ﻭﺗ
ﻚ ﹶﻓﺘ ِ ﺏ ،ﻭﺗ ﻤ ﻦ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻣ
ﻚ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗﺴﻮ ﺩ ﺍﹾﻟ ﻌ ﺮ ﺐ ﹶﻓ ﹶﻘﺎ ﹶﻝ :ﻫ ﹾﻞ ﹶﻟ
ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ
ﻚﺕ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ ﻣ ٍﺮ،ﹸﺛ ﻢ ﺩ ﺧ ﹶﻞ ﻋﻠﹶﻰ ﻓﹶﺎ ِﻃ ﻤ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻫ ﹾﻞ ﹶﻟ ِ ﺖ ِﻟﹶﺄ ﹾﻓﺘﺎ
ِﻛﺘﺎﺑﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ:ﻣﺎ ﹸﻛﻨ
ﻚ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺕ ﹸﺃ ﺧﺘ ِ ﺱ ،ﹶﻓ ﹶﻘ ﺪ ﹶﺃﺟﺎ ﺭ
ﺠﲑِﻱ ﺑﻴ ﻦ ﺍﻟﻨﺎ ِ ﺨﹶﻠ ٍﺔ ﻓِﻲ ﺍﹾﻟ ﻌ ﺮﺏِ؟ ﹶﺃ ﹾﻥ ﺗ ِ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮﻧِﻲ ﺧﻴ ﺮ ﺳ
ﺕ ﻋﻠﹶﻰﺖ ِﻟﹶﺄ ﹾﻓﺘﺎ
ﺖ ﻓﹶﺎ ِﻃ ﻤ ﹸﺔ:ﻣﺎ ﹸﻛﻨ ﻚ،ﹶﻓﻘﹶﺎﹶﻟ ﺹ ﺑ ِﻦ ﺍﻟ ﺮﺑِﻴ ِﻊ ﹶﻓﹶﻠ ﻢ ﻳ ﻐﻴ ﺮ ﹶﺫِﻟ
ﺍﻟﱠﻠ ِﻪ ﺯ ﻭ ﺟﻬﺎ ﺃﹶﺑﺎ ﺍﹾﻟﻌﺎ ِ
ﺱ ﻗﹸﻮﻟﹶﺎ:ﻧ ﻌ ﻢ،ﹶﻓﹶﻠ ﻢ ﻳﻘﹸﻮﻟﹶﺎ ﺴﻴ ِﻦ:ﹶﺃ ِﺟﲑﺍ ﺑﻴ ﻦ ﺍﻟﻨﺎ ِ ﺤ
ﺴ ِﻦ ﻭﺍﹾﻟ
ﺤﻚ ِﻟ ﹾﻠ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ ﻣ ٍﺮ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ
ﺠ ﺢ ِﻣ ﻦ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬ ﻢ ﻣﺎ ﺖ ﹶﺃ ﻣﻨﺎ ،ﹶﻓﹶﻠ ﻢ ﻳﻨ
ﺷﻴﺌﹰﺎ ،ﻭﻧ ﹶﻈﺮﺍ ِﺇﻟﹶﻰ ﹸﺃ ﻣ ِﻬﻤﺎ ﻭﻗﹶﺎﻟﹶﺎ:ﻧﻘﹸﻮ ﹸﻝ ﻣﺎ ﻗﹶﺎﹶﻟ
ﺖ ِﺑﻪِ؟ ﻗﹶﺎ ﹶﻝِ :ﺟﹾﺌﺘ ﹸﻜ ﻢ ِﻣ ﻦ ِﻋ ﻨ ِﺪ ﹶﻗ ﻮ ٍﻡ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ﺶ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻣﺎﺫﹶﺍ ِﺟﹾﺌ ﺝ ﺣﺘﻰ ﹶﻗ ِﺪ ﻡ ﻋﻠﹶﻰ ﹸﻗ ﺮﻳ ٍ ﺨ ﺮ
ﺐ ،ﹶﻓ
ﹶﻃﹶﻠ
ﺻ ِﻐﲑﺍ ﻭﻟﹶﺎ ﹶﻛِﺒﲑﺍ ،ﻭﻟﹶﺎ ﹸﺃﻧﺜﹶﻰ ،ﻭﻟﹶﺎ ﹶﺫ ﹾﻛﺮﺍِ،ﺇﻟﱠﺎ ﹶﻛﱠﻠ ﻤﺘ ﻪ،ﹶﻓﹶﻠ ﻢ ﺖ ِﻣﻨ ﻬ ﻢ ﺐ ﻭﺍ ِﺣ ٍﺪ،ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺗ ﺮ ﹾﻛ
ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ٍ
ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻳﺮِﻳ ﺪ ﺖ ﺷﻴﺌﹰﺎ ﺍ ﺭ ِﺟ ﻊ ﹶﻓ ﺮ ﺟ ﻊ ﻭ ﺧ ﺮ
ﺻﻨ ﻌ
ﺠ ﺢ ِﻣﻨ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻗﹶﺎﻟﹸﻮﺍ:ﻣﺎ ﹶﺃﻧ
ﺱ ِﻣ ﻦ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ»:ﺍﻧ ﹸﻈﺮﻭﺍ ﹶﺃﺑﺎ ﺾ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﻟﻨﺎ ٍ ﹸﻗ ﺮﻳﺸﺎ ،ﺣﺘﻰ ﺇِﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﺑﺒ ﻌ ِ
ﺴِﻠﻤﻮ ﹶﻥﺴ ﹶﻜ ﺮ ﺟ ﻌ ﹶﻞ ﺍﹾﻟ ﻤ ﺠﺪﻭﻧ ﻪ« ،ﹶﻓﻨ ﹶﻈﺮﻭ ﻩ ﹶﻓ ﻮ ﺟﺪﻭ ﻩ ،ﹶﻓﹶﻠﻤﺎ ﺩ ﺧ ﹶﻞ ﺍﹾﻟ ﻌ
ﺳ ﹾﻔﻴﺎ ﹶﻥ ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﺳﺘ ِ
ﺤ ﻤ ﺪ ِﺇﻧﻲ ﹶﻟ ﻤ ﹾﻘﺘﻮ ﹲﻝ،ﹶﻓﹸﺄ ِﻣ ﺮ ﺑِﻲ ِﺇﻟﹶﻰ ﺴ ِﺮﻋﻮ ﹶﻥ ِﺇﹶﻟﻴ ِﻪ،ﹶﻓﻨﺎﺩﻯ ]ﺹ:[٣٧٦:ﻳﺎ ﻣ ﺠﺄﹸﻭﻧ ﻪ ،ﻭﻳ
ﻳ
ﺕ
ﺱ،ﹶﻓﺒﺎ ﺻﺪِﻳﻘﹰﺎ ﻓِﻲ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴ ِﺔ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑ ِﻪ ﺍﻟﻨِﺒ ﻲ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻌﺒﺎ ِ ﺱ ﹶﻟ ﻪ ِﺧ ﺪﻧﺎ ﻭ
ﺱ ،ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﹾ ﻌﺒﺎ ﺍﹾﻟ ﻌﺒﺎ ِ
ﺱ ،ﹶﻓ ﹶﻈ ﻦ ﹶﺃﻧ ﻬ ﻢ ﻳﺮِﻳﺪﻭﻧ ﻪ ﻗﹶﺎ ﹶﻝ:ﻳﺎ
ﺤ ﺮ ﻙ ﺍﻟﻨﺎ ﺼﺒ ِﺢ ،ﻭﹶﺃ ﱠﺫ ﹶﻥ ﺍﹾﻟ ﻤ ﺆ ﱢﺫ ﹸﻥ،ﺗ
ﺻﻠﹶﺎ ِﺓ ﺍﻟ
ِﻋﻨ ﺪ ﻩ،ﹶﻓﹶﻠﻤﺎ ﻛﹶﺎ ﹶﻥ ِﻋﻨ ﺪ
ﺤ ﺮﻛﹸﻮﺍ ِﻟ ﻤﻨﺎﺩِﻱ ﺼﻠﹶﺎ ِﺓ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹸﻜ ﱡﻞ ﻫ ﺆﻟﹶﺎ ِﺀ ِﺇﻧﻤﺎ ﺗ
ﺤ ﺮﻛﹸﻮﺍ ﻟِﻠ ﻤﻨﺎﺩِﻱ ﻟِﻠ ﺱ ﻣﺎ ﺷ ﹾﺄ ﹸﻥ ﺍﻟﻨﺎﺱِ؟ ﻗﹶﺎ ﹶﻝ:ﺗ ﻋﺒﺎ
ﺼﻨ ﻊ
ﺱ ﻣﺎ ﻳ
ﺼﻠﹶﺎ ِﺓ ﻭﻗﹶﺎ ﻡ ﻣ ﻌ ﻪ،ﹶﻓﹶﻠﻤﺎ ﹶﻓ ﺮﻏﹸﻮﺍ ﻗﹶﺎ ﹶﻝ:ﻳﺎ ﻋﺒﺎ
ﺱ ﻟِﻠ ﺤ ﻤ ٍﺪ ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﻡ ﺍﹾﻟ ﻌﺒﺎ ﻣ
ﺏ ﺣﺘﻰ ﻳﻤﻮﺗﻮﺍﺸﺮﺍ ﺻﻨﻌﻮﺍ ِﻣﹾﺜﹶﻠﻪ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ ،ﻭﹶﻟ ﻮ ﹶﺃ ﻣ ﺮ ﻫ ﻢ ﹶﺃﻥﹾ ﻳﺘ ﺮﻛﹸﻮﺍ ﺍﻟ ﱠﻄﻌﺎ ﻡ ﻭﺍﻟ ﺤ ﻤ ﺪ ﺷﻴﺌﹰﺎ ِﺇﻟﱠﺎ
ﻣ
٢٣٢
ﺱ ﻓﹶﺎ ﺩ ﺧ ﹾﻞ ِﺑﻨﺎ ﻋﹶﻠﻴ ِﻪ ﹶﻓ ﺪ ﺧ ﹶﻞ ِﺇﻟﹶﻰ
ﻚ ﹶﻏﺪﺍ،ﻗﹶﺎ ﹶﻝ ﻳﺎ ﻋﺒﺎ
ﺟﻮ ﻋﺎ ﻟ ﹶﻔ ﻌﻠﹸﻮﺍ ،ﻭِﺇﻧﻲ ﹶﻟﹶﺄﺭﺍ ﻫ ﻢ ﺳﻴ ﻬِﻠﻜﹸﻮ ﹶﻥ ﹶﻗ ﻮ ﻣ
ﺽ ﻋﹶﻠﻴ ِﻪ
ﺠ ﻌ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﻳ ﻌ ِﺮ ﻒ ﺍﹾﻟ ﹸﻘﺒ ِﺔ،ﹶﻓ
ﺏ ﺧ ﹾﻠ ﺨﻄﱠﺎ ِ ﺍﻟﻨِﺒ ﻲ ﻭ ﻫ ﻮ ﻓِﻲ ﹸﻗﺒ ٍﺔ ِﻣ ﻦ ﹶﺃ ﺩ ِﻡ ،ﻭ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺨ ﺮﹸﺃ ﻋﹶﻠﻴﻬﺎ ﻒ ﺍﹾﻟ ﹸﻘﺒ ِﺔ:ﺗ
ﺻﻨ ﻊ ﺑِﺎﹾﻟ ﻌﺰﻯ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ ِﻣ ﻦ ﺧ ﹾﻠ ِ ﻒ ﹶﺃ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ :ﹶﻛﻴ
ﺖ ﻟِﺎﺑ ِﻦ ﻋﻤﻲ ،ﻭِﺇﻳﺎ ﻩ ﹸﺃ ﹶﻛﱢﻠ ﻢ ﺏ ِﺇﻧﻤﺎ ِﺟﹾﺌ ﺨﻄﱠﺎ ِ ﻚ ﻳﺎ ﺑ ﻦ ﺍﹾﻟ
ﺶ ،ﻭِﺇﻧﻲ ﹶﻟ ﻢ ﺁِﺗ ﻚ ﹶﻟﻔﹶﺎ ِﺣ ﻚ ِﺇﻧ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﹶﺃﺑِﻴ
ﻑ ﹶﻗ ﻮ ِﻣﻨﺎ ،ﻭ ﹶﺫﻭِﻱ ﹶﺃ ﺳﻨﺎِﻧ ِﻬ ﻢ ،ﻭﹶﺃﻧﺎ
ﺱ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺇِ ﱠﻥ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﹶﺃ ﺷﺮﺍ ِ ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﹶﻘﺎ ﹶﻝ ﺍﹾﻟ ﻌﺒﺎ
ﻚ ﹶﻟ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﺩﺍ ﺭ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﹶﻓ ﻬ ﻮ ﻑ ﹶﺫِﻟ ﺠ ﻌ ﹶﻞ ﹶﻟ ﻪ ﺷﻴﺌﹰﺎ ﻳ ﻌ ﺮ
ﺐ ﹶﺃ ﹾﻥ ﺗ ﹸﺃﺣِ
ﺿ ﻊ ِﺳﻠﹶﺎ ﺣ ﻪ ﹶﻓ ﻬ ﻮ ﺁ ِﻣ ﻦ« ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﹶﻘﺎ ﹶﻝ ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ:ﹶﺃﺩﺍﺭِﻱ؟ ﹶﺃﺩﺍﺭِﻱ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ »:ﻧ ﻌ ﻢ ،ﻭ ﻣ ﻦ ﻭ
ﺾ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ﺱ ﺣﺘﻰ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﺑﺒ ﻌ ِ ﺁ ِﻣ ﻦ ،ﻭ ﻣ ﻦ ﹶﺃ ﹾﻏﹶﻠ ﻖ ﻋﹶﻠﻴ ِﻪ ﺑﺎﺑ ﻪ ﹶﻓ ﻬ ﻮ ﺁ ِﻣ ﻦ«،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖ ﻣ ﻊ ﺍﹾﻟ ﻌﺒﺎ ِ
ﺠﻨﻮ ﺩﺕ ِﺑ ِﻪ ]ﺹ [٣٧٧:ﺍﹾﻟ ﺴ ﻪ ﻋﻠﹶﻰ ﹶﺃ ﹶﻛ ﻤ ٍﺔ ﺣﺘﻰ ﻣ ﺮ ﺠﱠﻠ ﺾ ﺍﹾﻟ ﻐ ﺪ ِﺭ ﹶﻓ
ﺱ ﺑ ﻌ ﻑ ِﻣﻨ ﻪ ﺍﹾﻟ ﻌﺒﺎ
ﹶﻓﺨﺎ
ﺠﻨﺒ ِﺔ
ﺕ ِﺑ ِﻪ ﹶﻛﺒ ﹶﻜﺒ ﹲﺔ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎ ِﺀ ﻳﺎ ﻋﺒﺎﺱ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻫﺬﹶﺍ ﺍﻟ ﺰﺑﻴ ﺮ ﺑ ﻦ ﺍﹾﻟ ﻌﻮﺍ ِﻡ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﻤ ﺮ
ﺕ ﹶﻛﺒ ﹶﻜﺒ ﹲﺔ ﹸﺃ ﺧ ﺮﻯ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎ ِﺀ ﻳﺎ ﻋﺒﺎﺱ؟ ﻗﹶﺎ ﹶﻝ :ﻫ ﻢ ﹸﻗﻀﺎ ﻋ ﹸﺔ ﻭ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃﺑﻮ ﺍﹾﻟﻴ ﻤﻨﻰ ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﻣ ﺮ
ﺕ ِﺑ ِﻪ ﹶﻛﺒ ﹶﻜﺒ ﹲﺔ ﹸﺃ ﺧﺮﻯ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎ ِﺀ ﻳﺎ ﻋﺒﺎﺱ؟ ﻗﹶﺎ ﹶﻝ :ﻫﺬﹶﺍ ﺧﺎِﻟ ﺪ ﺡ ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﻣ ﺮ ﺠﺮﺍ ِﻋﺒﻴ ﺪ ﹶﺓ ﺑ ﻦ ﺍﹾﻟ
ﺤﺪِﻳ ِﺪ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﻫ ﺆﻟﹶﺎ ِﺀ
ﺕ ِﺑ ِﻪ ﹶﻗ ﻮ ﻡ ﻳ ﻤﺸﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﺴﺮﻯ ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﻣ ﺮ ﺠﻨﺒ ِﺔ ﺍﹾﻟﻴ
ﺑ ﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ
ﺕ ﺍﹾﻟﹶﺄ ﺣ ﻤ ﺮ ﻓِﻴ ِﻬ ﻢ ﺭﺳﻮ ﹸﻝﻳﺎ ﻋﺒﺎﺱ؟ ﺍﱠﻟﺘِﻲ ﹶﻛﹶﺄﻧﻬﺎ ﺣ ﺮ ﹲﺓ ﺳ ﻮﺩﺍ ُﺀ ﻗﹶﺎ ﹶﻝ :ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﻧﺼﺎ ﺭ ِﻋﻨ ﺪﻫﺎ ﺍﹾﻟ ﻤ ﻮ
ﺡ ﹶﻗ ﻮ ٍﻡ ﻓِﻲ ﺻﺒﺎ
ﺱ ﹶﻓﹶﻠ ﻢ ﹶﺃ ﺭ ﻛﹶﺎﹾﻟﻴ ﻮ ِﻡ ﺍﻟﱠﻠ ِﻪ ﻭﺍﹾﻟﹶﺄﻧﺼﺎ ﺭ ﺣ ﻮﹶﻟ ﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎ ﹶﻥ ِﺳ ﺮ ﻳﺎ ﻋﺒﺎ
ﺐﺶ ﻳﺎ ﺁ ﹶﻝ ﻏﹶﺎِﻟ ٍ ﻑ ﻋﻠﹶﻰ ﻣ ﱠﻜ ﹶﺔ ﻧﺎﺩﻯ ،ﻭﻛﹶﺎ ﹶﻥ ِﺷﻌﺎ ﺭ ﹸﻗ ﺮﻳ ٍ ِﺩﻳﺎ ِﺭ ِﻫ ﻢ ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﺍﻧ ﹶﻄﹶﻠ ﻖ ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﺷ ﺮ
ﺸﻴ ﺦ
ﺐ ﺍ ﹾﻗﺘﻠﹸﻮﺍ ﺍﻟ
ﺖ:ﻳﺎ ﺁ ﹶﻝ ﻏﹶﺎِﻟ ٍ ﺤﻴِﺘ ِﻪ ﻭﻗﹶﺎﹶﻟ ﺕ ِﺑِﻠ ﺴﹶﻠﻤﻮﺍ،ﻓﹶﹶﻠ ِﻘﻴﺘ ﻪ ﺍ ﻣ ﺮﹶﺃﺗ ﻪ ِﻫﻨ ﺪ ﹶﻓﹶﺄ ﺧ ﹶﺬ
ﹶﺃ ﺳِﻠﻤﻮﺍ ﺗ
٣٨٦
ﻚ
ﻀ ﺮﺑ ﻦ ﻋﻨ ﹸﻘ ِ
ﺴِﻠ ﻤ ﻦ ﹶﺃ ﻭ ﹶﻟﻴ
ﺻﺒﹶﺄ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﹶﻟﺘ ﺍﹾﻟﹶﺄ ﺣ ﻤ ﻖ،ﹶﻓِﺈﻧ ﻪ ﹶﻗ ﺪ
ﺐ ِﺑﹶﺄﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺱ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻤ ﱠﻄِﻠ ِ
ﺱ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻋﺎ ﻡ ﺍﹾﻟ ﹶﻔﺘ ِﺢ،ﺟﺎ َﺀ ﻩ ﺍﹾﻟ ﻌﺒﺎ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺐ
ﺤ ﺱ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪِ،ﺇ ﱠﻥ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺭ ﺟ ﹲﻞ ﻳ ِ ﺏ ﹶﻓﹶﺄ ﺳﹶﻠ ﻢ ِﺑ ﻤ ﺮ ﺍﻟ ﱠﻈ ﻬﺮﺍ ِﻥ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺍﹾﻟ ﻌﺒﺎ
ﺑ ِﻦ ﺣ ﺮ ٍ
ﺖ ﹶﻟ ﻪ ﺷﻴﺌﹰﺎ،ﻗﹶﺎ ﹶﻝ»:ﻧ ﻌ ﻢ ،ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﺩﺍ ﺭ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﹶﻓ ﻬ ﻮ ﺁ ِﻣ ﻦ ،ﻭ ﻣ ﻦ ﹶﺃ ﹾﻏﹶﻠ ﻖ ﺨ ِﺮ ،ﹶﻓﹶﻠ ﻮ ﺟ ﻌ ﹾﻠ
ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻔ
٣٨٧
ﻋﹶﻠﻴ ِﻪ ﺑﺎﺑ ﻪ ﹶﻓ ﻬ ﻮ ﺁ ِﻣ ﻦ«
- ٣٨٦ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺼﻨﻌﺎﱐ ) ( ٩٧٣٩)(٣٧٤ /٥ﺻﺤﻴﺢ
- ٣٨٧ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ( ٣٠٢١)(١٦٢ /٣ﺻﺤﻴﺢ
٢٣٣
ﻭﺃﻧﺖ ﺗﺮﻯ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺃﺑﺎ ﺳﻔﻴﺎﻥ،ﻻ ﳜﺘﻠﻒ ﻋﻦ ﺃﻱ ﺩﺍﺭ ﰲ ﻣﻜﺔ،ﻷﻥ
ﻣﻦ ﺩﺧﻞ ﺩﺍﺭﻩ ﺃﻭ ﺩﺍﺭ ﻏﲑﻩ ﻭﺃﻏﻠﻖ ﺍﻟﺒﺎﺏ ﻣﺸﲑﹰﺍ ﺑﺬﻟﻚ ﺇﱃ ﻋﺪﻡ ﻣﻘﺎﻭﻣﺔ ﺍﻟﺮﺳﻮﻝ
ﻭﺃﺻﺤﺎﺑﻪ،ﻓﻬﻮ ﺁﻣﻦ،ﻭﻟﻜﻦ ﺫﻛﺮ ﺃﰊ ﺳﻔﻴﺎﻥ ﺑﺎﲰﻪ ﰲ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﻃﻴﺐ ﻧﻔﺴﻪ،ﻭﺟﻌﻠﻪ
ﻳﺘﻌﺠﺐ ﻭﻳﺴﺘﻔﻬﻢ:ﺃﺩﺍﺭﻱ،ﺃﺩﺍﺭﻱ؟ ﰒ ﺇﻥ ﺍﻟﺮﺳﻮﻝ ﱂ ﻳﻌﻄﻪ ﻫﺬﺍ ﺍﳊﻖ ﺇﻻ ﺑﻌﺪ ﺃﻥ
ﺏ
ﺐ ِﺑﹶﺄﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺑ ِﻦ ﺣ ﺮ ٍﺱ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻤ ﱠﻄِﻠ ِ
ﺃﺳﻠﻢ،ﻛﻤﺎ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ):ﺟﺎ َﺀ ﻩ ﺍﹾﻟ ﻌﺒﺎ
ﺐ ﻫﺬﹶﺍﺤ ﺱ:ﻳﺎ ﺭ ﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪِ،ﺇ ﱠﻥ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺭ ﺟ ﹲﻞ ﻳ ِ ﹶﻓﹶﺄ ﺳﹶﻠ ﻢ ِﺑ ﻤ ﺮ ﺍﻟ ﱠﻈ ﻬﺮﺍ ِﻥ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺍﹾﻟ ﻌﺒﺎ
ﺖ ﹶﻟ ﻪ ﺷﻴﺌﹰﺎ (...،ﺍﱁ. ﺨ ِﺮ،ﹶﻓﹶﻠ ﻮ ﺟ ﻌ ﹾﻠ
ﺍﹾﻟ ﹶﻔ
ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻗﺪ ﻋﺰﻡ ﻋﻠﻰ ﻗﺘﻞ ﺑﻌﺾ ﺍﳌﺸﺮﻛﲔ ﻭﻋﺪﻡ ﺗﺄﻣﻴﻨﻬﻢ ﻭﺍﻟﻌﻔﻮ
ﻋﻨﻬﻢ،ﻭﺧﺸﻲ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﰲ ﻟﻔﻈﻪ ﺍﻟﻌﺎﻡ ﰲ ﻗﻮﻟﻪ):ﻣﻦ ﺩﺧﻞ ﺩﺍﺭ ﺃﰊ ﺳﻔﻴﺎﻥ ﻓﻬﻮ ﺁﻣﻦ(...
ﺍﺳﺘﺜﻨﺎﻫﻢ ﻭﺃﻣﺮ ﺑﻘﺘﻠﻬﻢ،ﻭﺇﻥ ﻭﺟﺪﻭﺍ ﻣﺘﻌﻠﻘﲔ ﺑﺄﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ ﻭﻫﻢ:ﻋﻜﺮﻣﺔ ﺑﻦ ﺃﰊ ﺟﻬﻞ،ﻭﻋﺒﺪ
ﺍﷲ ﺑﻦ ﺧﻄﻞ،ﻭﻣﻘﻴﺲ ﺑﻦ ﺻﺒﺎﺑﺔ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺍﻟﺴﺮﺡ،ﻓﺄﻣﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻄﻞ،ﻓﺄﹸﺩﺭﻙ
ﻭﻫﻮ ﻣﺘﻌﻠﻖ ﺑﺄﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ ﻓﻘﺘﻞ،ﻭﺃﻣﺎ ﻣﻘﻴﺲ ﺑﻦ ﺻﺒﺎﺑﺔ ﻓﺄﺩﺭﻛﻮﻩ ﻭﻫﻮ ﰲ ﺍﻟﺴﻮﻕ ﻓﻘﺘﻠﻮﻩ
ﺃﻳﻀﹰﺎ،ﻭﺃﻣﺎ ﻋﻜﺮﻣﺔ ﻓﻘﺪ ﻓﺮ ﰲ ﺳﻔﻴﻨﺔ ﰲ ﺍﻟﺒﺤﺮ،ﰒ ﺃﺳﻠﻢ ﺑﻌﺪ ﺫﻟﻚ ﻓﺤﺴﻦ ﺇﺳﻼﻣﻪ،ﻭﺃﻣﺎ ﻋﺒﺪ
ﺍﷲ ﺑﻦ ﺃﰊ ﺍﻟﺴﺮﺡ،ﻓﻘﺪ ﺍﺧﺘﺒﺄ ﻋﻨﺪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ،ﻓﻠﻤﺎ ﺩﻋﺎ ﺍﻟﺮﺳﻮﻝ
ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺒﻴﻌﺔ،ﺟﺎﺀ ﺑﻪ ﺇﱃ ﺍﻟﻨﱯ ﻭﻃﻠﺐ ﻣﻨﻪ ﺍﻟﻨﱯ ﺃﻥ ﻳﺒﺎﻳﻌﻪ ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻭﱂ ﻳﺒﺎﻳﻌﻪ
ﺐ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ، ﺛﻼﺙ ﻣﺮﺍﺕ،ﻭﰲ ﺍﻟﺮﺍﺑﻌﺔ ﺑﺎﻳﻌﻪ ﻭﻫﻮ ﻏﲑ ﺭﺍﺽ ﻋﻨﻪ ﻓ ﻌ ﻦ ﻣ
ﺼ ﻌ ِ
ﺱ ﺇﻟﱠﺎ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﻧ ﹶﻔ ٍﺮ ﻭﺍ ﻣ ﺮﹶﺃﺗﻴ ِﻦ
ﷲ ﺍﻟﻨﺎ ﻗﹶﺎ ﹶﻝ”:ﻟﹶﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮ ﻡ ﹶﻓﺘ ِﺢ ﻣ ﱠﻜ ﹶﺔ ﹶﺃ ﻣ ﻦ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲﲔ ِﺑﹶﺄ ﺳﺘﺎ ِﺭ ﺍﹾﻟ ﹶﻜ ﻌﺒ ِﺔِ :ﻋ ﹾﻜ ِﺮ ﻣ ﹸﺔ ﺑ ﻦ ﹶﺃﺑِﻲ ﺟ ﻬ ٍﻞ ﻭ ﻋﺒ ﺪ ﺍ ِ
ﻭﻗﹶﺎ ﹶﻝ”:ﺍ ﹾﻗﺘﻠﹸﻮ ﻫ ﻢ ﻭِﺇ ﹾﻥ ﻭ ﺟ ﺪﺗﻤﻮ ﻫ ﻢ ﻣﺘ ﻌﱢﻠ ِﻘ
ﷲ ﺑ ﻦ ﺧ ﹶﻄ ٍﻞ ﹶﻓﹸﺄِﺗ ﻲ ﺡ ﹶﻓﹶﺄﻣﺎ ﻋﺒ ﺪ ﺍ ِﷲ ﺑ ﻦ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺳ ﺮ ٍ ﺻﺒﺎﺑ ﹶﺔ ،ﻭ ﻋﺒ ﺪ ﺍ ِ
ﺲ ﺑ ﻦ ﺑ ﻦ ﺧ ﹶﻄ ٍﻞ ،ﻭ ِﻣ ﹾﻘﻴ
ﷲ ﻋﻨ ﻬﻤﺎﺿ ﻲ ﺍ ُ ﺚ ﻭ ﻋﻤﺎ ﺭ ﺑ ﻦ ﻳﺎ ِﺳ ٍﺮ ﺭ ِ ﻭ ﻫ ﻮ ﻣﺘ ﻌﱢﻠ ﻖ ِﺑﹶﺄ ﺳﺘﺎ ِﺭ ﺍﹾﻟ ﹶﻜ ﻌﺒ ِﺔ ﻓﹶﺎ ﺳﺘﺒ ﻖ ﺇﹶﻟﻴ ِﻪ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺣ ﺮﻳ ٍ
ﺱ ﻓِﻲ ﺻﺒﺎﺑ ﹶﺔ ﹶﻓﹶﺄ ﺩ ﺭ ﹶﻛ ﻪ ﺍﻟﻨﺎ
ﺲ ﺑ ﻦ ﺴﺒ ﻖ ﺳﻌِﻴ ﺪ ﻋﻤﺎﺭﺍ ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﺷ ﺪ ﺍﻟ ﺮ ﺟﹶﻠﻴ ِﻦ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ﻭﹶﺃﻣﺎ ِﻣ ﹾﻘﻴ ﹶﻓ
ﻒ ﹶﻓﻘﹶﺎ ﹶﻝ ﺻ ﺤ ﺮ ﹶﻓﹶﺄﺻﺎﺑ ﻬ ﻢ ﺭِﻳ ﺢ ﻋﺎ ِ ﺐ ﺍﹾﻟﺒ
ﻕ ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ﻭﹶﺃﻣﺎ ِﻋ ﹾﻜ ِﺮ ﻣ ﹸﺔ ﺑ ﻦ ﹶﺃﺑِﻲ ﺟ ﻬ ٍﻞ ﹶﻓ ﺮ ِﻛ ﺍﻟﺴﻮ ِ
ﺴﻔِﻴﻨ ِﺔ:ﹶﺃ ﺧِﻠﺼﻮﺍ ﹶﻓِﺈ ﱠﻥ ﺁِﻟ ﻬﺘ ﹸﻜ ﻢ ﻟﹶﺎ ﺗ ﻐﻨِﻲ ﻋﻨ ﹸﻜ ﻢ ﺷﻴﺌﹰﺎ ﻫﺎ ﻫﻨﺎ ﺴﻔِﻴﻨ ِﺔ ِﻟﹶﺄ ﻫ ِﻞ ﺍﻟ ﺏ ﺍﻟ ﺻﺤﺎ ﹶﺃ
ﺹ ﻟﹶﺎ ﻳﻨﺠِﻴﻨِﻲ ﻓِﻲ ﺍﹾﻟﺒ ﺮ ﹶﻏﻴ ﺮ ﻩ،ﺍﻟﻠ ﻬ ﻢ ﺇ ﱠﻥ
ﺤ ِﺮ ﺇﻟﱠﺎ ﺍﹾﻟِﺈ ﺧﻠﹶﺎ
ﺠﻨِﻲ ﻓِﻲ ﺍﹾﻟﺒ
ﷲ ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﻳﻨ
ﻭﻗﹶﺎ ﹶﻝِ :ﻋ ﹾﻜ ِﺮ ﻣ ﹸﺔ ﻭﺍ ِ
٢٣٤
ﺿ ﻊ ﻳﺪِﻱ ﻓِﻲ ﻳ ِﺪ ِﻩ ﹶﻓﹶﻠﹶﺄ ِﺟ ﺪﻧ ﻪ
ﺤ ﻤﺪﺍ ﹶﻓﹶﺄ
ﺠﻴﺘﻨِﻲ ِﻣﻤﺎ ﹶﺃﻧﺎ ﻓِﻴ ِﻪ ﹶﺃﻧﻲ ﺁﺗِﻲ ﻣ
ﻚ ﻋﹶﻠ ﻲ ﻋ ﻬﺪﺍ ﺇ ﹾﻥ ﹶﺃ ﻧ
ﹶﻟ
ﺿ ﻲ ﺡ ﹶﻓِﺈﻧ ﻪ ﺍ ﺧﺘﺒﹶﺄ ِﻋﻨ ﺪ ﻋﹾﺜﻤﺎ ﹶﻥ ﺑ ِﻦ ﻋ ﱠﻔﺎ ﹶﻥ ﺭ ِ
ﷲ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳ ﺮ ٍ ﻋ ﹸﻔﻮﺍ ﹶﻛ ِﺮﳝﺎ ،ﹶﻓﻨﺠﺎ ﹶﻓﹶﺄ ﺳﹶﻠ ﻢ ﻭﹶﺃﻣﺎ ﻋﺒ ﺪ ﺍ ِ
ﺱ ِﻟ ﹾﻠﺒﻴ ﻌ ِﺔ ﺟﺎ َﺀ ِﺑ ِﻪ ﺣﺘﻰ ﹶﺃ ﻭﹶﻗ ﹶﻔ ﻪ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﷲ ﺍﻟﻨﺎ ﷲ ﻋﻨ ﻪ،ﹶﻓﹶﻠﻤﺎ ﺩﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺍُ
ﺙ،ﹸﺛ ﻢﻚ ﻳ ﹾﺄﺑﻰ ﹶﻓﺒﺎﻳ ﻌ ﻪ ﺑ ﻌ ﺪ ﹶﺛﻠﹶﺎ ٍ
ﷲ ﹶﻓ ﺮﹶﻓ ﻊ ﺭﹾﺃ ﺳ ﻪ ﹶﻓﻨ ﹶﻈ ﺮ ﺇﹶﻟﻴ ِﻪ ﹶﺛﻠﹶﺎﺛﹰﺎ ،ﹸﻛ ﱡﻞ ﹶﺫِﻟ
ﷲ ﺑﺎِﻳ ﻊ ﻋﺒ ﺪ ﺍ ِ
ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺖ ﻳﺪِﻱ ﻋ ﻦ ﲔ ﺭﺁﻧِﻲ ﹶﻛ ﹶﻔ ﹾﻔ ﺻﺤﺎِﺑ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝ”:ﹶﺃﻣﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ﹸﻜ ﻢ ﺭ ﺟ ﹲﻞ ﻳﻘﹸﻮ ﻡ ﺇﻟﹶﻰ ﻫﺬﹶﺍ ِﺣ ﹶﺃ ﹾﻗﺒ ﹶﻞ ﻋﻠﹶﻰ ﹶﺃ
ﻚﺕ ﺇﹶﻟﻴﻨﺎ ِﺑ ﻌﻴِﻨ
ﻚ ،ﹶﻓ ﻬﻠﱠﺎ ﹶﺃ ﻭ ﻣ ﹾﺄ
ﺴ
ﷲ ﻣﺎ ﻓِﻲ ﻧ ﹾﻔ ِ ﺑﻴ ﻌِﺘ ِﻪ ﹶﻓﻴ ﹾﻘﺘﹶﻠ ﻪ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ”:ﻣﺎ ﺩ ﺭﻳﻨﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
٣٨٨
ﹶﻓﻘﹶﺎ ﹶﻝ”:ﺇﻧ ﻪ ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ِﻟﻨِﺒ ﻲ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﹶﻟ ﻪ ﺧﺎِﺋﻨ ﹸﺔ ﻋﻴ ٍﻦ "
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ":ﻭﺍﳉﹶﻮﺍﺏ ﺍﳌﹸﺴﺘﻘِﻴﻢ ﺃﹶﻥ ﺗﻘﹸﻮﻝ:ﺍﳌﹶﻨﻊ ﻣﻄﹶﻠﻘﹰﺎ ﻣِﻦ ﺧﺼﺎﺋِﺺ ﺍﻟﻨِﺒ ﻲ ﻓﹶﻼ
ﻚ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻣِﻦ ﹶﺃﻧ ﻪ ﻛﺎ ﹶﻥ ﺇِﺫﺍ
ﻚ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻣﺒﺎﺣﺎ ِﻟ ﻐ ِﲑ ِﻩ،ﻭﻻ ﻳﻌﺎﺭِﺽ ﹶﺫِﻟ ﻳﺘﻌﺎﻃﹶﻰ ﺷﻴﺌﹰﺎ ﻣِﻦ ﹶﺫِﻟ
ﺃﹶﺭﺍ ﺩ ﻏﹶﺰﻭﺓ ﻭﺭﻯ ِﺑ ﻐﲑِﻫﺎ،ﹶﻓِﺈ ﱠﻥ ﺍﳌﹸﺮﺍﺩ ﹶﺃﻧ ﻪ ﻛﺎ ﹶﻥ ﻳﺮِﻳﺪ ﺃﹶﻣﺮﺍ ﻓﹶﻼ ﻳﻈﻬِﺮ ﻩ ﹶﻛﺄﹶﻥ ﻳﺮِﻳﺪ ﺃﹶﻥ ﻳﻐﺰﻭ ِﺟﻬﺔ
ﺴ ﹶﻔ ِﺮ ﹶﻓﻴ ﹸﻈ ﻦ ﻣﻦ ﻳﺮﺍ ﻩ ﻭﻳﺴﻤﻌ ﻪ ﹶﺃﻧ ﻪ ﻳﺮِﻳﺪ
ﺠﻬﺰ ﻟِﻠ
ﺍﻟﺸﺮﻕ ﹶﻓﻴﺴﺄﹶﻝ ﻋﻦ ﺃﹶﻣﺮ ﻓِﻲ ِﺟﻬﺔ ﺍﻟﻐﺮﺏ،ﻭﻳﺘ
٣٨٩
ﺼﺮﺡ ِﺑﺈِﺭﺍ ﺩِﺗ ِﻪ ﺍﻟﻐﺮﺏ ﻭِﺇﻧﻤﺎ ﻣﺮﺍﺩﻩ ﺍﻟﺸﺮﻕ ﻓﹶﻼ،ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ".
ِﺟﻬﺔ ﺍﻟﻐﺮﺏ،ﻭﹶﺃﻣﺎ ﺃﹶﻥ ﻳ
- ٣٨٨ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ) ( ١٥٠٦)(١٥٧ /٤ﻭﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ) ( ٥٤٧٥)(٣٣٠ /٣ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ -
ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ) (٣٨٠٦٨)(٤٧٤ /٢٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) ( ٣٥١٦)(٤٤٣ /٣ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )٢٦٨٣)(٥٩ /٣
( ﺻﺤﻴﺢ
ﺴ ﻤﻴ ﻦ ِﺑﻤﺎ ﹶﺃ ﻣ ﺮ ِﺑ ِﻪ ﻓِﻴ ِﻬ ﻢ ﹶﺃ ﻣﺮﺍ ﻣ ﹾﻄﹶﻠﻘﹰﺎ
ﺚ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻛﹶﺎ ﹶﻥ ﺃﹶ ﻣ ﺮ ﻓِﻲ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟﹶﺄ ﺭﺑ ﻌ ِﺔ ﺍﻟ ﺮﺟﺎ ِﻝ ﺍﹾﻟ ﻤ ﺤﺪِﻳ ِ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺟ ﻌ ﹶﻔ ٍﺮ:ﹶﻓﻔِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻚ ﺩِﻣﺎ َﺀ ﻫﻤﺎ ﻭﹸﻗِﺘ ﹶﻞ ﺍﻟﹾﺂ ﺧﺮﺍ ِﻥ ﻋﻠﹶﻰ ﻣﺎ ﹸﻗِﺘﻠﹶﺎ ﺤ ﹶﻘ ﻦ ﹶﺫِﻟ ﷲ ﺑ ﻦ ﺳ ﻌ ٍﺪ ِﺑِﺈ ﺳﻠﹶﺎ ِﻣ ِﻬﻤﺎ ﹶﻓ ﻚ ِﻋ ﹾﻜﺮِ ﻣ ﹸﺔ ﺑ ﻦ ﹶﺃﺑِﻲ ﺟ ﻬ ٍﻞ ﻭ ﻋﺒ ﺪ ﺍ ِﺝ ﻋ ﻦ ﹶﺫِﻟ ﹸﺛ ﻢ ﺧ ﺮ
ﺐ
ﺴﺒ ِ ﺴﺘﹾﺜﻨﻰ ِﻣ ﻦ ﺧﺮﻭ ِﺟ ِﻬ ﻢ ﻋ ِﻦ ﺍﻟ ﻚ ﹶﺃ ﱠﻥ ﹶﺃ ﻣ ﺮ ﺍﻟﻨِﺒ ﻲ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻬ ﻢ ِﺑﻤﺎ ﹶﺃ ﻣ ﺮ ِﺑ ِﻪ ﻓِﻴ ِﻬ ﻢ ﻣ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﺍﱠﻟﺬِﻱ ﺛﹶﺒﺘﺎ ﻋﹶﻠﻴ ِﻪ ﹶﻓ ﺪ ﱠﻝ ﹶﺫِﻟ
ﺴﺘﹾﺜ ﻦ ﺑِﺎﻟﱢﻠﺴﺎ ِﻥ ﹶﻓ ﺪ ﱠﻝ ﻚ ﺍ ﺳِﺘﹾﺜﻨﺎ ًﺀ ﺑِﺎﻟﺸﺮِﻳ ﻌ ِﺔ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﺿ ﺪﻩِ ،ﻭ ﻫ ﻮ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡ،ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺫِﻟ ﺍﱠﻟﺬِﻱ ﹶﺃ ﻣ ﺮ ِﻣﻦ ﹶﺃ ﺟِﻠ ِﻪ ِﺑﻤﺎ ﹶﺃ ﻣ ﺮ ِﺑ ِﻪ ﻓِﻴ ِﻬ ﻢ ﺇﻟﹶﻰ ِ
ﻚ
ﺴﺘﹾﺜﻨﻮﺍ ﹶﺫِﻟ
ﺸﺮِﻳ ﻌ ِﺔ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ
ﺕ ﺑِﺎﻟ
ﺴﺘﹾﺜﻨﻰ ِﻣﻨﻬﺎ ﻣﺎ ﻳ ﺮﹶﻓ ﻊ ﺍﹾﻟ ﻌﻘﹸﻮﺑﺎ ِ
ﺕ ﻣ
ﻚ ﺗﻜﹸﻮ ﹸﻥ ﹸﺃﻣﻮ ﺭ ﺍﹾﻟﹶﺄِﺋ ﻤ ِﺔ ﺑِﺎﹾﻟ ﻌﻘﹸﻮﺑﺎ ِ ﻚ ﹶﺃ ﱠﻥ ﹶﻛ ﹶﺬِﻟ ﹶﺫِﻟ
ﷲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﺍﻟﺘ ﻮﻓِﻴ ﻖ"
ﺴﻨِﺘ ِﻬﻢ ،ﻭﺑِﺎ ِ
ِﺑﹶﺄﹾﻟ ِ
ﺨﻴﺎﻧﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﹾﻌﲔ،ﻓﺄﺿﻴﻔﺖ ﻭﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ":ﻭﻣﻌﲎ ﺧﺎِﺋﻨﺔ ﺍﹾﻟﹶﺄﻋﲔ:ﺃﹶﻥ ﻳﻮﻣﻲ ِﺑ ﻌﻴﻨِﻪ ﺧﻼﻑ ﻣﺎ ﻳﻈﹾﻬﺮ،ﻓﹶﺘﻜﻮﻥ ِﺗﻠﹾﻚ ﺍﹾﻟ ِ
ﺲ
ﺤﺮﺏ ﺧﺪﻋﺔ ،ﻭﹶﻟﻴ
ﺤﺮِﱘ ِﺧﻴﺎﻧﺔ ﺍﹾﻟﹶﺄﻋﲔ ﻋﻠﻴ ِﻪ ﻛﺎﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧ ﻪ ﹾﱂ ﻳﻜﻦ ﻟ ﻪ ﻓِﻲ ﺍﹾﻟ ﺇِﻟﻴﻬﺎ،ﻗﹶﺎ ﹶﻝ ﺻﺎﺣﺐ ﺍﻟﺘ ﹾﻠﺨِﻴﺺ:ﻓِﻲ ﺗ
ﻛﺬﻟِﻚ،ﺑﻞ ﻛﹶﺎ ﹶﻥ ﻣﺒﺎﺣﺎ ﻟ ﻪ ﻛﺎﻟﺘﻮﺭﻳﺔ ﻓِﻲ ﺍﹾﻟ ﻐﺰﻭ.
ﺤﺮﺏ،ﻭﻣﻜﺎﻳﺪﺓ ﺍﹾﻟﻌﺪﻭ،ﻛﹶﺎ ﹶﻥ ﳛﺮﻡ ﻋﻠﻴ ِﻪ ﺧﺎِﺋﻨﺔ ﺍﹾﻟﹶﺄﻋﲔ،ﻭﻫِﻲ ﺃﹶﻥ ﻳﺸِﲑ ﺇِﱃ ﻣﺒﺎﺡ ﻣﻦ ﻏﻴﺮ ﺃﹶﻥ
ﻗﹶﺎ ﹶﻝ ﺍﻹِﻣﺎ ﻡ:ﺃﻣﺎ ﻓِﻲ ﻏﻴﺮ ﺍﹾﻟ
ﻳﻈﻬﺮﻩ ﻣﻦ ﺿﺮﺏ،ﺃ ﻭ ﻗﺘﻞ،ﺃ ﻭ ﻧﺤﻮﻩ ِﻣﻤﺎ ﳛﻞ ﺃﹶﻥ ﻳﻨﻄﻖ ِﺑﻪِ ،ﻭﻟﹶﺎ ﳛﺮﻡ ﺫﻟِﻚ ﻋﻠﻰ ﺍﻟﹾﺄﻣﺔ ِﺇﻟﱠﺎ ﻓِﻲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )/١١
(٤٣
- ٣٨٩ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٥٩ /٦
٢٣٥
ﻱ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ}:ﻳ ﻌﹶﻠ ﻢ ﺧﺎِﺋﻨ ﹶﺔ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦ{ ]ﻏﺎﻓﺮ [١٩:ﺍﹾﻟﺨﺎِﺋﻨ ﹸﺔ
ﻭﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ”:ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺒﻴﻀﺎ ِﻭ
ﺤ ﱡﻞ ،ﹶﻛﻤﺎ ﻳ ﹾﻔ ﻌﹸﻠ ﻪ ﹶﺃ ﻫ ﹸﻞ
ﻕ ﺍﻟﻨ ﹶﻈ ِﺮ ِﺇﻟﹶﻰ ﻣﺎ ﻟﹶﺎ ﻳ ِ ﺤ ﺮ ِﻡ،ﻭﺍ ﺳِﺘﺮﺍ ﺻ ﹶﻔ ﹸﺔ ﺍﻟﻨ ﹾﻈ ﺮ ِﺓ ﻛﹶﺎﻟﻨ ﹾﻈ ﺮ ِﺓ ﺍﻟﺜﱠﺎِﻧﻴ ِﺔ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤ
ِ
ﺼﺪﻭ ﺭ( ﻟﹶﺎ ﻳﺴﺎ ِﻋ ﺪ ﺨﻔِﻲ ﺍﻟ ﺴ ﻦ ﹶﺃ ﹾﻥ ﻳﺮﺍ ﺩ ﺍﹾﻟﺨﺎِﺋﻨ ﹸﺔ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦ ِﻟﹶﺄ ﱠﻥ ﹶﻗ ﻮﹶﻟ ﻪ ):ﻭﻣﺎ ﺗ ﺤ ﺐ ،ﻭﻟﹶﺎ ﻳ ﺍﻟ ﺮﻳ ِ
ﺴ ﺮ ﻩ ِﻣ ﻦ ﹶﺃﻣﺎﻧ ٍﺔ ﹶﺃ ﻭ ﻱ :ﻭﻣﺎ ﺗ ِﺼﺪﻭ ﺭ(:ﹶﺃ ﺨﻔِﻲ ﺍﻟ ﺐ ﺍﹾﻟ ﻤﺪﺍ ِﺭ ِﻙ ﹶﻗ ﻮﹸﻟ ﻪ ):ﻭﻣﺎ ﺗ ﻋﹶﻠﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﺻﺎ ِﺣ
ﺸ ﻬ ﻮ ٍﺓ ﻣﺴﺎ ﺭﹶﻗ ﹰﺔ،ﹸﺛ ﻢ ﻳﺘ ﹶﻔ ﱠﻜ ﺮ ِﺑ ﹶﻘ ﹾﻠِﺒ ِﻪ ﻓِﻲ ﺟﻤﺎِﻟﻬﺎ ،ﻭﻟﹶﺎ ﻳ ﻌﹶﻠ ﻢ
ِﺧﻴﺎﻧ ٍﺔ ،ﻭﻗِﻴ ﹶﻞ :ﻫ ﻮ ﹶﺃ ﹾﻥ ﻳﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﹶﺃ ﺟﻨِﺒﻴ ٍﺔ ِﺑ
ﻚ ﹸﻛﱠﻠ ﻪ.
ﻀ ﺮِﺗ ِﻪ،ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻌﹶﻠ ﻢ ﹶﺫِﻟ
ﺤ ِﺑﻨ ﹾﻈ ﺮِﺗ ِﻪ ﻭِﻓ ﹾﻜ ﺮِﺗ ﻪ ﻣ ﻦ ِﺑ
ﺤ ﺮ ﻡ ﻣ ﻊ ﺍ ﺳِﺘﺮﺍِﻗ ِﻪ ،ﺣﺘﻰ ﻟﹶﺎ
ﻚ ﺍﻟﻨ ﹶﻈ ﺮ ﺍﹾﻟ ﻤ ﻱ:ﺍﹾﻟﺨﺎِﺋﻨ ﹸﺔ ِﻣﻨﻬﺎ ﻭ ِﻫ ﻲ ﺍﱠﻟﺘِﻲ ﺗﺘﻌ ﻤ ﺪ ﹶﺫِﻟ ﺠ ٍﺮ:ﹶﺃ ﹶﻓ ﹶﻘ ﻮ ﹸﻝ ﺍﺑ ِﻦ ﺣ
ﻳ ﹾﻔ ِﻄ ﻦ ﹶﺃ ﺣ ﺪ ﹶﻟ ﻪ ﻣ ﺮﺩﻭ ﺩ.
ﻑ ﻋﻴِﻨ ِﻪﺸ ﲑ ِﺑ ﹶﻄ ﺮ ِ ﻑ ﻣﺎ ﻳﺒ ِﻄ ﻦ ﹶﻛﹶﺄ ﹾﻥ ﻳ ِ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﻭﹶﻗ ﺪ ﻳﺮﺍ ﺩ ِﺑﺨﺎِﺋﻨ ِﺔ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦ ﹶﺃ ﹾﻥ ﻳ ﹾﻈ ِﻬ ﺮ ﺍﹾﻟِﺈﻧﺴﺎ ﹸﻥ ﺧِﻠﹶﺎ
ﺖ :ﻫ ِﺬ ِﻩ ِﻋﺒﺎ ﺭ ﹲﺓ ﹶﻏﺮِﻳﺒ ﹲﺔ ﻭِﺇﺷﺎ ﺭ ﹲﺓ ﻋﺠِﻴﺒ ﹲﺔ ،ﻣ ﻊ ﹶﺃﻧﻬﺎ ِﺇﻟﹶﻰ ﹶﻗﺘ ِﻞ ِﺇﻧﺴﺎ ٍﻥ ،ﻣ ﻊ ﹶﺃﻧ ﻪ ﻳ ﹾﻈ ِﻬ ﺮ ﹶﻟ ﻪ ﺍﻟ ﺮﺿﺎ ﻋﻨ ﻪ ﹸﻗ ﹾﻠ
ﻚ ﻣﺎ ﻭﹶﻗ ﻊ ﻳ ﻮ ﻡ ﹶﻓﺘ ِﺢ ﻣ ﱠﻜ ﹶﺔ ﺴﻄﹸﻮ ﺭ ِﺓ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ :ﻭ ِﻣ ﻦ ﹶﺫِﻟ
ﺠ ِﺔ ﺍﹾﻟ ﻤ ﺤ ﻀﻴ ِﺔ ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮ ﺭ ِﺓ،ﻭﺍﹾﻟ ﹶﻏﻴ ﺮ ﻣﻄﹶﺎِﺑ ﹶﻘ ٍﺔ ِﻟ ﹾﻠ ﹶﻘ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪﺸ ﹶﻔ ﻊ ﻓِﻴ ِﻪ ﻋﹾﺜﻤﺎ ﹸﻥ -ﺭ ِ ﻱِ »:ﻣ ﻤ ﻦ ﹸﺃ ﻫ ِﺪ ﺭ ﺩ ﻣ ﻬ ﻢ ﻳ ﻮ ﻣِﺌ ٍﺬ ﺟِﻲ َﺀ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ، -ﹶﻓ ﹶﺃ
ﺻﺤﺎِﺑ ِﻪ ):ﻫﻠﱠﺎ ﺑﺎ ﺩ ﺭ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ِﺇﻟﹶﻰ ﹶﻗﺘِﻠ ِﻪﺖ - -ﻫﻨﻴ ﻬ ﹰﺔ ﹸﺛ ﻢ ﺷ ﹶﻔ ﻊ ﻋﹾﺜﻤﺎ ﹸﻥ ﻓِﻴ ِﻪ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄ ﺴ ﹶﻜ -ﹶﻓ
ﺕ ِﺇﹶﻟﻴﻨﺎ ِﺑ ﹶﻘﺘِﻠﻪِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ) - -:ﻣﺎ ﻛﹶﺎ ﹶﻥ ﺖ( ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ! ﻫﻠﱠﺎ ﹶﺃ ﺷ ﺮ ﲔ ﺳ ﹶﻜ ِﺣ
ﺤ ﺮ ﻡ
ﺼ ِﻪ - -ﹶﺃﻧ ﻪ ﻳ ِﻟﻨِﺒ ﻲ ﹶﺃ ﹾﻥ ِﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ﻪ ﺧﺎِﺋﻨ ﹸﺔ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦ« ( ﻭ ِﻣ ﻦ ﹶﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃِﺋ ﻤﺘﻨﺎِ :ﻣ ﻦ ﺧﺼﺎِﺋ ِ
ﺏ ﹶﺃ ﻭ ﻓِﻴ ِﻪ ،ﻭﻓِﻴ ِﻪ ﹶﺃﻧ ﻪ
ﺤ ﺮ ِﻑ ﻣﺎ ﻳﻈﹾ ِﻬ ﺮ ِﺇﻟﱠﺎ ﻓِﻲ ﺍﻟﺘ ﻮ ِﺭﻳ ِﺔ ﺑِﺎﹾﻟ ﻋﹶﻠﻴ ِﻪ ﺧﺎِﺋﻨ ﹸﺔ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦ ،ﻭ ِﻫ ﻲ ﹶﺃ ﹾﻥ ﻳﺒ ِﻄ ﻦ ِﺧﻠﹶﺎ
ﺏﻱ ﺗ ِﻜﻨ ﻪ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ﺼﺪﻭ ﺭ( ﹶﺃ ﺨﻔِﻲ ﺍﻟ ﺹ ِﺑ ِﻪ .- -ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ:ﹶﻗ ﻮﹸﻟ ﻪ ):ﻭﻣﺎ ﺗ ﻟﹶﺎ ﻳ ﹾﻈ ﻬ ﺮ ﻭ ﺟ ﻪ ﺍﻟِﺎ ﺧِﺘﺼﺎ ِ
ﻚﺕ ﹶﺃ ﹾﻗﺒ ﺢ ِﻣ ﻦ ِﺗ ﹾﻠ ﺨ ِﻄﺮﺍ ِ
ﻕ ِﻟﹶﺄ ﱠﻥ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﻀ ِﻤ ﺮ ﻩ ﺍﹾﻟﹶﺄﻓﹾِﺌ ﺪ ﹸﺓ ِﻣ ﻦ ﺗﻮﺍﻟِﻲ ﺧ ِﻄﺮﺍِﺗﻬﺎ ﺍﹾﻟ ﻤﺘﻨﺎِﻓﻴ ِﺔ ،ﻭﻓِﻲ ﺗﺮ
ﻭﺗ
ﺕ.ﺍﻟﻨ ﹶﻈﺮﺍ ِ
ﺕ ﺍﹾﻟ ﻤ ﻌﺘ ﻤ ِﺪ ِﺑﻬﺎ.ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﻭﹶﺃﻣﺎ
ﻑ ﺍﻟﻨ ﹶﻈﺮﺍ ِ ﺨﻠﹶﺎ ِ ﺕ ﻣ ﻌ ﹸﻔﻮ ﻋﻨﻬﺎ ِﺑ ِ ﺨ ِﻄﺮﺍ ِ ﻚ،ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ
ﺲ ﹶﻛ ﹶﺬِﻟ
ﺖ:ﹶﻟﻴ ﹸﻗ ﹾﻠ
ﺼﺪﻭ ﺭ( ﻟﹶﺎ ﺨﻔِﻲ ﺍﻟ ﺴ ﻦ ﹶﺃ ﹾﻥ ﻳﺮﺍ ﺩ ﺍﹾﻟﺨﺎِﺋﻨ ﹸﺔ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦ ِﻟﹶﺄ ﱠﻥ ﹶﻗ ﻮﹶﻟ ﻪ ):ﻭﻣﺎ ﺗ
ﺤ ﻑ :ﻭﻟﹶﺎ ﻳ
ﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟ ﹶﻜﺸﺎ ِ
ﺿ ﺢﺴ ﲑ ﺧﺎِﺋﻨ ِﺔ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦِ.ﺑﻤﺎ ﻣ ﺮ ﻋ ِﻦ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ِﺀ،ﹶﻓ ﻬ ﻮ ﻭﺍ ِﻱ ﺗ ﹾﻔ ِ
ﻳﺴﺎ ِﻋ ﺪ ﻋﹶﻠﻴ ِﻪ ﺍﻫـ.ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺧ ﹶﺬ ﻩ ﹶﺃ
ﺻ ِﻞ ِﻣ ﻦ ﻑ ﺍﹾﻟﹶﺄ
ﻒ ﺍﹾﻟﹶﺄ ﻋ ﻢ ،ﻭ ﻫ ﻮ ِﺧﻠﹶﺎ
ﺼﺪﻭ ﺭ،ﹶﻓﻴﻜﹸﻮ ﹸﻥ ِﻣ ﻦ ﻋ ﹾﻄ ِ ﺨﻔِﻴ ِﻪ ﺍﻟ
ِﻟﹶﺄ ﱠﻥ ﺧﺎِﺋﻨﺘﻬﺎ ﺣِﻴﻨِﺌ ٍﺬ ِﻣﻤﺎ ﺗ
ﺴ ِﲑﻫﺎ ِﺑﻤﺎ ﻣ ﺮ ﹶﺃ ﻭﻟﹰﺎ ﻛﹶﺎ ﹶﻥ ﻣﻨ ﺪِﻓﻌﺎﻑ ﻋﹶﻠﻴ ِﻪ،ﹶﺃ ﻭ ِﻣﻦ ﺗ ﹾﻔ ِ
ﻑ ﻭﺍﹾﻟ ﻤ ﻌﻄﹸﻮ ِ
ﺤﻘِﻴ ِﻘ ﻲ ﺑﻴ ﻦ ﺍﹾﻟ ﻤ ﻌﻄﹸﻮ ِ
ﺍﻟﺘﻐﺎﻳ ِﺮ ﺍﹾﻟ
٢٣٦
ﺕ ِﺑ ِﻪ ﹶﻛﻠﹶﺎ ﻣ ﻪ ِﻣ ﻦ ﺇِﻳﻀﺎ ِﺣ ِﻪ ﻋﻠﹶﻰ
ﻕ ﺍﻟﱠﺬِﻱ ﹶﻗ ﺮ ﺭ
ِﺑﻤﺎ ﹶﻗ ﺮ ﺭﺗ ﻪ ِﻣ ﻦ ﺍﻟﺘ ﺮﻗﱢﻲ ﺍﹾﻟ ﻤ ﹾﺬﻛﹸﻮ ِﺭ ،ﻭِﺑ ﻬﺬﹶﺍ ﺍﹾﻟ ﹶﻔ ﺮ ِ
ﺡ ﻫﻨﺎ ﹶﻓﺘﹶﺄ ﻣ ﹾﻠ ﻪ ﺍﻫـ.
ﺍﹾﻟﹶﺄﻭِ ﻝ ﻭﺍﻧ ِﺪﻓﹶﺎ ِﻋ ِﻪ ﻋﻠﹶﻰ ﺍﻟﺜﱠﺎﻧِﻲ ﻳ ﻌﹶﻠ ﻢ ﻣﺎ ﻓِﻲ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟﺸﺎ ِﺭ ِ
ﺤ ﱢﻘﻘﹶﺎ ِﻥ ﻣ ﺪﱢﻗﻘﹶﺎ ِﻥ ﻓِﻲ ﺍﹾﻟ ﻌ ﺮِﺑﻴ ِﺔ
ﻑ ﻭﺍﻟﻄﱢﻴِﺒ ﻲ ِﺇﻣﺎﻣﺎ ِﻥ ﻣ ﻭﹶﻗ ﺪ ﺗﹶﺄ ﻣ ﹾﻠﻨﺎ،ﹶﻓ ﻮ ﺟ ﺪﻧﺎ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻜﺸﺎ
ﺏ ﹶﻛِﺜ ﲑ ﻓﹶﺎﹾﻟ ﻤﺮﺍ ﺩ ِﻣ ﻦ
ﺹ ،ﻭ ﻫ ﻮ ﻓِﻲ ﺍﹾﻟ ِﻜﺘﺎ ِ ﻒ ﺍﹾﻟﻌﺎ ﻡ ﻋﻠﹶﻰ ﺍﹾﻟﺨﺎ ﺠﻮﺍ ِﺯ ﻋ ﹾﻄ ِ ﺴ ِﲑ،ﻋﺎ ِﺭﻓﹶﺎ ِﻥ ِﺑ ﻭﺍﻟﺘ ﹾﻔ ِ
ﺨﺘِﻠ ﹶﻔ ﹶﺔ
ﺼﺪﻭ ﺭ{ ]ﻏﺎﻓﺮ [١٩:ﻳ ﻌﹶﻠ ﻢ ﺍﹾﻟﹶﺄ ﺣﻮﺍ ﹶﻝ ﺍﹾﻟ ﻤ ﺨﻔِﻲ ﺍﻟ ﹶﻛﻠﹶﺎ ِﻣ ِﻬﻤﺎ ﹶﺃ ﱠﻥ ﻣ ﻌﻨﻰ ﹶﻗ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ }:ﻭﻣﺎ ﺗ
ﺴ ﻦ ﺍﻟﺘﻘﹶﺎﺑ ِﻞ ﺑ ﻴ ﻦ ﺍﹾﻟ ﻤﺘﻌﺎ ِﻃ ِﻔﲔ ﻳ ﹾﻘﺘﻀِﻲ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣ ﻌﻨﻰ ﺧﺎِﺋﻨ ﹶﺔ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦ ﺍﹾﻟﹶﺄ ﺣﻮﺍ ﹶﻝ ﺼﺪﻭ ِﺭ ،ﻭ ﺣ ﻓِﻲ ﺍﻟ
ﺕ ﹶﺃ ﻣ ﺮ ﻇﹶﺎ ِﻫ ﺮ،ﹶﻓﺘ ﻌﱡﻠ ﹸﻘ ﻪ
ﺼ ﺪ ِﺭ،ﻭﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﺑِﺎﻟ ﱠﺬﻭﺍ ِ
ﺕ ﻓِﻲ ﻣﻘﹶﺎﺑﹶﻠ ِﺔ ﺍﻟ
ﺍﹾﻟﻜﹶﺎ ِﻣﻨ ﹶﺔ ﺍﹾﻟﻜﹶﺎِﺋﻨ ﹶﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ ﻋﻴ ِﻦِ،ﺇ ﹾﺫ ِﻫ ﻲ ﺫﹶﺍ
ﻕ ﹶﻛﻤﺎ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ﺨ ِﻔﻴ ِﺔ ﹶﺃﺑﹶﻠ ﹸﻎ ﻭﹶﺃ ﹾﻓﻴ ﺪ ،ﻭﺣِﻴﻨِﺌ ٍﺬ ﻳﻜﹸﻮ ﹸﻥ ﺍﻟﺘ ﺮﻗﱢﻲ ِﻣ ﻦ ﺍﻟ ﺪﻗِﻴ ِﻖ ِﺇﹶﻟﻰ ﺍﹾﻟﹶﺄ ﺩ
ﺑِﺎﹾﻟﹶﺄ ﺳﻘﹶﺎ ِﻡ ﺍﹾﻟ ﻤ
٣٩٠
ﺴ ﺮ ﻭﹶﺃ ﺧﻔﹶﻰ{ ]ﻃﻪ [٧:ﻭﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﹶﺃ ﻋﹶﻠ ﻢ.
ﺗﻌﺎﻟﹶﻰ}:ﻳ ﻌﹶﻠ ﻢ ﺍﻟ
- ٣٩٠ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(١٧٣٨ /٥
٢٣٧
א (אא 9
":دא א
دא"
#
ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺑﻌﺾ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﻗﺒﻞ ﺍﳌﻌﺮﻛﺔ –ﻏﺎﻟﺒﺎ -ﻭﰲ ﺃﺛﻨﺎﺋﻬﺎ،ﻭﺑﻌﺪﻫﺎ.
ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻵﺩﺍﺏ ﺍﻟﱵ ﻻ ﻭﻗﺖ ﳍﺎ،ﺇﺫ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻗﺒﻞ ﺍﳊﺮﺏ،ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ
ﺃﺛﻨﺎﺀﻫﺎ،ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺑﻌﺪﻫﺎ.
ﻋﺪﻡ ﻗﺘﻞ ﺍﻟﺮﺳﻞ:
ﺍﻟﻨﺎﺱ – ﻛﻞ ﺍﻟﻨﺎﺱ – ﻣﻬﻤﺎ ﺣﺼﻞ ﺑﻴﻨﻬﻢ ﻣﻦ ﻧﺰﺍﻉ،ﺃﻭ ﺣﺮﻭﺏ،ﻻ ﺑﺪ ﺃﻥ ﳛﺘﺎﺝ ﺑﻌﻀﻬﻢ
ﻟﻼﺗﺼﺎﻝ ﺑﺎﻵﺧﺮﻳﻦ،ﻟﻠﺘﻔﺎﻭﺽ ﻣﻌﻬﻢ،ﺃﻭ ﻋﺮﺽ ﺗﻨﺎﺯﻝ،ﻟﻌﺪﻡ ﻗﺪﺭﻢ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ
ﺍﳌﻘﺎﻃﻌﺔ ﺃﻭ ﺍﳊﺮﺏ ﺃﻭ ﻏﲑ ﺫﻟﻚ.
ﻭﺍﳌﺴﻠﻤﻮﻥ ﺃﻫﻞ ﺣﻖ ﻭﺩﻋﻮﺓ ﺇﱃ ﺫﻟﻚ ﺍﳊﻖ،ﻭﻫﻢ ﺣﺮﻳﺼﻮﻥ ﻋﻠﻰ ﺇﻳﺼﺎﻝ ﺫﻟﻚ ﺍﳊﻖ ﺇﱃ
ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﻟﺴﻠﻤﻴﺔ،ﻭﻻ ﻳﻠﺠﺄﻭﻥ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﺇﻻ ﻣﻀﻄﺮﻳﻦ،ﻋﻨﺪﻣﺎ ﻳﻘﻒ ﺃﻋﺪﺍﺀ
ﺤﻮﻝ ﺑﲔ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻭﺑﲔ ﺍﻟﻨﺎﺱ،ﺃﻭ ﻋﻨﺪﻣﺎ ﻻ
ﺩﻋﻮﻢ ﰲ ﻃﺮﻳﻘﻬﺎ ﻟﺼﺪ ﺍﻟﻨﺎﺱ ﻋﻨﻬﺎ،ﻭﺍﹾﻟ
ﻳﻨﺼﺎﻋﻮﻥ ﳊﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﻳﺪﺧﻠﻮﺍ ﰲ ﺩﻳﻦ ﺍﷲ ﺃﻭ ﻳﺆﺩﻭﺍ ﺍﳉﺰﻳﺔ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ،ﻫﻨﺎﻟﻚ
ﻳﻜﻮﻥ ﺁﺧﺮ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻜﻲ،ﺇﺫ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﳛﻤﻠﻮﺍ ﺍﻟﺴﻼﺡ ﻟﺘﺄﺩﻳﺐ ﺃﻋﺪﺍﺀ ﺍﷲ،ﻭﰲ ﻫﺬﻩ
ﺍﳊﺎﻝ ﻗﺪ ﻳﺒﺪﻭ ﻟﻠﻤﺤﺎﺭﺑﲔ ﺭﺃﻱ ﰲ ﺍﻷﻣﺮ،ﻓﻴﺤﺘﺎﺟﻮﻥ ﺇﱃ ﺍﻻﺗﺼﺎﻝ ﺑﺎﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ
ﺍﷲ،ﻓﲑﺳﻠﻮﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﺒﻠﻎ ﺃﻣﺮﻫﻢ ﺇﱃ ﺍﳌﺴﻠﻤﲔ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻥ ﺑﺎﻟﺮﺳﻞ،ﻓﺈﺫﺍ ﺟﺎﺀ
ﺭﺳﻮﻝ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﶈﺎﺭﺑﲔ ﺇﱃ ﺍﳌﺴﻠﻤﲔ،ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺁﻣﻨﹰﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻓﻼ ﳚﻮﺯ ﻷﺣﺪ
ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺘﻌﺪﻯ ﻋﻠﻴﻪ ﺣﱴ ﻳﺒﻠﻎ ﺭﺳﺎﻟﺘﻪ ﻭﻳﻐﺎﺩﺭ ﺁﺧﺮ ﺟﺰﺀ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ.
ﻼ،ﻭﻃﺒﻘﻪ ﺑﻌﺪ ﺍﻟﺮﺳﻮﻝ
ﻭﻫﺬﺍ ﺍﻷﺩﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﻌﻈﻴﻢ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻗﻮ ﹰﻻ ﻭﻓﻌ ﹰ
ﺃﺻﺤﺎﺑﻪ ﰲ ﻛﻞ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﱵ ﺟﺎﻫﺪﻭﺍ ﻓﻴﻬﺎ ﻟﺮﻓﻊ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ.
٢٣٨
ﷲ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﲰ ﻌ
ﺠ ِﻌ ﻲ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻧ ﻌﻴ ٍﻢ،ﻗﹶﺎ ﹶﻝِ :
ﺴﻌﻮ ٍﺩ ﺍﹾﻟﹶﺄ ﺷ
ﻓ ﻌ ﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ِﻦ ﻧ ﻌﻴ ِﻢ ﺑ ِﻦ ﻣ
ﺏ،ﻗﹶﺎ ﹶﻝ ﻟِﻠ ﺮﺳﻮﹶﻟﻴ ِﻦ :ﹶﻓﻤﺎ ﺗﻘﹸﻮﻟﹶﺎ ِﻥ ﹶﺃﻧﺘﻤﺎ؟ ﻗﹶﺎﻟﹶﺎ:ﻧﻘﹸﻮ ﹸﻝ :ﹶﻛﻤﺎ ﺴﻴِﻠ ﻤ ﹶﺔ ﺍﹾﻟ ﹶﻜﺬﱠﺍ ِ
ﺏ ﻣ ﲔ ﹶﻗ ﺮﹶﺃ ِﻛﺘﺎ
ﻳﻘﹸﻮ ﹸﻝِ :ﺣ
٣٩١
ﺖ ﹶﺃ ﻋﻨﺎﹶﻗ ﹸﻜﻤﺎ "
ﻀ ﺮﺑ
ﷲ ﹶﻟ ﻮﻟﹶﺎ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺳ ﹶﻞ ﻟﹶﺎ ﺗ ﹾﻘﺘ ﹸﻞ ﹶﻟ
ﷲ ”:ﻭﺍ ِ ﻗﹶﺎ ﹶﻝ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺴﻴِﻠ ﻤ ﹶﺔ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ
ﺴﻌﻮ ٍﺩ،ﻗﹶﺎ ﹶﻝ:ﺟﺎ َﺀ ﺍﺑ ﻦ ﺍﻟﻨﻮﺍ ﺣ ِﺔ ﻭﺍﺑ ﻦ ﹸﺃﺛﹶﺎ ٍﻝ ﺭ ﺳﻮﻟﹶﺎ ﻣ ﷲ ﺑ ِﻦ ﻣ
ﻭ ﻋ ﻦ ﻋ ﺒ ِﺪ ﺍ ِ
ﷲ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ
ﺴﻴِﻠ ﻤ ﹶﺔ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺸﻬ ﺪ ﹶﺃ ﱠﻥ ﻣ
ﺸ ﻬﺪﺍ ِﻥ ﹶﺃﻧﻲ ﺭﺳﻮ ﹸﻝ ﺍﷲِ؟ "،ﻗﹶﺎﻟﹶﺎ:ﻧ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬﻤﺎ”:ﹶﺃﺗ
ﺴﻨ ﹸﺔ
ﺖ ﺍﻟ ﻀ ِ ﷲ”:ﹶﻗﺎ ﹶﻝ:ﹶﻓ ﻤ ﺖ ﻗﹶﺎِﺗﻠﹰﺎ ﺭﺳﻮﻟﹰﺎ ﹶﻟ ﹶﻘﺘ ﹾﻠﺘ ﹸﻜﻤﺎ ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍ ِﷲ ﻭ ﺭ ﺳِﻠ ِﻪ،ﹶﻟ ﻮ ﹸﻛﻨ ﺖ ﺑِﺎ ِ”:ﺁﻣﻨ
٣٩٢
ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺳ ﹶﻞ ﻟﹶﺎ ﺗ ﹾﻘﺘ ﹸﻞ "
ﺴ ﻦ ﺑ ﻦ ﻋِﻠ ﻲ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺭﺍِﻓ ٍﻊ ،ﺣ ﺪﹶﺛ ﻪ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺭﺍِﻓ ٍﻊ ﺤ ﻭ ﻋ ﻦ ﺑ ﹶﻜﻴ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺍﹾﻟﺄﹶ ﺷ ﺞ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺖ ﺍﻟﻨِﺒ ﻲ ﹸﺃﹾﻟ ِﻘ ﻲ ﻓِﻲﺶِ،ﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ:ﹶﻓﹶﻠﻤﺎ ﺭﹶﺃﻳ ﺏ ِﻣ ﻦ ﹸﻗ ﺮﻳ ٍﹶﺃ ﺧﺒ ﺮ ﻩ،ﹶﺃﻧ ﻪ ﹶﺃ ﹾﻗﺒ ﹶﻞ ِﺑ ِﻜﺘﺎ ٍ
ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪِ،ﺇﻧﻲ ﻭﺍﻟﱠﻠ ِﻪ ﻟﹶﺎ ﹶﺃ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬ ﻢ ﹶﺃﺑﺪﺍ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ : ﹶﻗ ﹾﻠِﺒ ﻲ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻚ ﺍﱠﻟﺬِﻱ ﻓِﻲ ﺲ ﺍﹾﻟﺒ ﺮ ﺩ ،ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬ ﻢ ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻗ ﹾﻠِﺒ
ﺲ ﺑِﺎﹾﻟ ﻌ ﻬ ِﺪ ،ﻭﻟﹶﺎ ﹶﺃ ﺣِﺒ
»ِﺇﻧﻲ ﻟﹶﺎ ﹶﺃﺧِﻴ
ﺖ ﻗﹶﺎ ﹶﻝ
ﺖ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﹶﺄ ﺳﹶﻠ ﻤ
ﺖ ِﺇﹶﻟﻴ ِﻬ ﻢ،ﹸﺛ ﻢ ِﺇﻧﻲ ﹶﺃ ﹾﻗﺒ ﹾﻠ
ﻚ ﺍﻟﹾﺂ ﹶﻥ،ﻓﹶﺎ ﺭ ِﺟ ﻊ«،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﺮ ﺟ ﻌ ﹶﻗ ﹾﻠِﺒ
٣٩٣
ﺑ ﹶﻜﻴ ﺮ :ﻭﹶﺃ ﺧﺒ ﺮﻧِﻲ ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺭﺍِﻓ ٍﻊ ﻛﹶﺎ ﹶﻥ ِﻗﺒ ِﻄﻴﺎ"
- ٣٩١ﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ ) ( ١٥٩٨٩)(٣٦٦ /٢٥ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٣٩٢ﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﻟﺮﺳﺎﻟﺔ ) ( ٣٧٦١)(٣٠٦ /٦ﺻﺤﻴﺢ ﻟﻐﲑﻩ
ﺴﻌﻮ ٍﺩ ﹶﻓِﺈﻧ ﻪ ﺍﻟﺮﺍﻭِﻱ ﺑ ﹾﻞ ﻫ ﻮ ﻱ ﺍﺑ ﻦ ﻣ ﺨﺒ ِﺮ ِﻣ ﻦ ِﻋﻨ ِﺪ ﹶﺃ ﺣ ٍﺪ ِﺑﹶﺄﻣﺎ ٍﻥ )ﹶﻟ ﹶﻘﺘﹾﻠﺘ ﹸﻜﻤﺎ،ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ( ؛ ﹶﺃ ِ
ﻱ ﻗﹶﺎ ِﺩﻣﺎ ﺑِﺎﹾﻟ
)ﻗﹶﺎِﺗﻠﹰﺎ ﺭﺳﻮﻟﹰﺎ( ؛ ﹶﺃ
ﺠ ﻌﹶﻠﺘﻬﺎ ﺳﻨ ﹰﺔ
ﺴﻨ ﹸﺔ ﻋﻠﹶﻰ ﺍﹾﻟﻌﺎ ﺩ ِﺓ ﺍﹾﻟﺠﺎ ِﺭﻳ ِﺔ ﹶﻓ
ﺕ ﺍﻟ
ﺴﻨ ﹸﺔ ﹶﺃ ﱠﻥ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﻟﹶﺎ ﻳ ﹾﻘﺘ ﹸﻞ( ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﻣ ﻌﻨﺎ ﻩ ﺟ ﺮ ِ
ﺖ ﺍﻟ
ﻀ ِ ﻕ )ﹶﻓ ﻤ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﻋﻨ ﺪ ﺍﹾﻟِﺈ ﹾﻃﻠﹶﺎ ِ
“ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٦٥ /٦
- ٣٩٣ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) ( ٤٨٧٧)(٢٣٣ /١١ﺻﺤﻴﺢ
ﻱ ﺃﹸﻭِﻗ ﻊ )ﻓِﻲ
ﺠﻬﻮ ِﻝ ؛ ﹶﺃ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﹸﺃﹾﻟ ِﻘ ﻲ( ِﺑﺼِﻴ ﻐ ِﺔ ﺍﹾﻟ ﻤ ﺶ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓﹶﻠﻤﺎ ﺭﹶﺃﻳ )ﻗﹶﺎ ﹶﻝ ﺑ ﻌﹶﺜﺘﻨِﻲ ﹸﻗ ﺮﻳ
ﻒ ﻋ ِﻦ
ﺨﱠﻠ ﺤﺒﺘ ﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ:ﻓِﻴﻪِ ﹶﺃ ﱠﻥ ِﺇﹾﻟﻘﹶﺎ َﺀ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﻟ ﻢ ﻳﺘ
ﺼﺪِﻳﻖ،ﹶﺃ ﻭ ﻣ
ﺴ ﻪ ﻭ ﻫ ﻮ ﺍﻟﺘ
ﻱ ﻧ ﹾﻔ
ﹶﻗ ﹾﻠﺒِﻲ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ( ؛ ﹶﺃ
ﺸ ﺪ:
ﺍﻟ ﺮ ﺅﻳﺔِ ،ﻭﹶﺃﻧ
ﻚ ﻋ ﻦ ﺧﺒ ِﺮ ﻩ
ﺖ ﺑﺪﺍ ﻫﺘ ﻪ ﺗﻨﺒِﻴ
ﺕ ﻣﺒﻴﻨﺔﹲﺯ ..ﻛﹶﺎﻧ ﹶﻟ ﻮ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻓِﻴ ِﻪ ﺁﻳﺎ
ﺖ
ﺕ ﻣﺎ ﹶﻟ ﻮ ﻧ ﹶﻈ ﺮ ِﺇﹶﻟﻴ ِﻪ ﺍﻟﻨﺎ ِﻇ ﺮ ﺍﻟﺜﱠﺎِﺑ
ﺠﺰﺍ ِ
ﺐ ﻭﹶﺃ ﱠﻥ ﻓِﻲ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِ - -ﺳﻮﻯ ﺍﹾﻟ ﻤ ﻌ ِ ﹶﻓ ﺪ ﱠﻝ ﻋﻠﹶﻰ ِﻓﺮﺍ ﺳِﺘ ِﻪ ﻭ ﺩﻫﺎﺋِ ِﻪ ﻭﻧ ﹶﻈ ِﺮ ِﻩ ﺍﻟﺼﺎِﺋ ِ
ﺴ ِﻢ ﻚ ﹶﺃ ﱠﻛ ﺪ ﻩ ﺑِﺎﹾﻟ ﹶﻘ
ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻧﻲ ﻭﺍﻟﱠﻠ ِﻪ ﻟﹶﺎ ﹶﺃ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬ ﻢ( ﻭ ﻫﺬﹶﺍ ِﻛﻨﺎﻳ ﹲﺔ ﻋ ﻦ ﺗ ﻤ ﱡﻜ ِﻦ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ِﻣ ﻦ ﹶﻗ ﹾﻠِﺒ ِﻪ ﻭِﻟ ﹶﺬِﻟ
ﺍﻟﻨ ﹶﻈ ِﺮ ﻟﹶﺂ ﻣ ﻦ )ﹶﻓ ﹸﻘ ﹾﻠ
ﺤِﺘﻴ ﹲﺔ ﻟﹶﺎ ﹶﺃ ﹾﻏ ِﺪ ﺭ )ﺑِﺎﹾﻟ ﻌ ﻬ ِﺪ( ﻭﻟﹶﺎ ﺠ ﻤ ِﺔ ﺑ ﻌ ﺪﻫﺎ ﺗ
ﺴ ِﺮ ﺍﹾﻟﺨﺎ ِﺀ ﺍﹾﻟ ﻤ ﻌ ﺲ( ِﺑ ﹶﻜ ﻱ ﺍﻟﻨِﺒ ﻲ ِ) - -ﺇﻧﻲ ﻟﹶﺎ ﹶﺃﺧِﻴ ﻭ ﹶﺫﻳﹶﻠ ﻪ ِﺑ ﹶﻘ ﻮ ِﻝ )ﹶﺃﺑﺪﺍ ﻗﹶﺎ ﹶﻝ( ؛ ﹶﺃ ِ
ﺴﻜﹸﻮ ِﻥ ﺍﻟﺮﺍ ِﺀ ﺟ ﻤ ﻊ ﻀ ﻤﺘﻴ ِﻦ ﻭﻗِﻴ ﹶﻞ ِﺑ
ﺲ ﺍﹾﻟﺒ ﺮ ﺩ( ِﺑ
ﲔ ) ﻭﻟﹶﺎ ﹶﺃ ﺣِﺒ
ﺴِﻠ ِﻤ
ﻀ ﻪ ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻌ ﻬ ﺪ ﻳﺮﺍﻋﻰ ﻣ ﻊ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﹶﻛﻤﺎ ﻳﺮﺍﻋﻰ ﻣ ﻊ ﺍﹾﻟ ﻤ
ﹶﺃﻧ ﹸﻘ
ﺴ ﻪ ﺍﻟ ﺮﺳﻮ ﹸﻝ - -ﻟِﺎ ﹾﻗِﺘﻀﺎ ِﺀ ﺍﻟ ﺮﺳﺎﹶﻟ ِﺔ ﺟﻮﺍﺑﺎ ﻋﻠﹶﻰ ﻭ ﹾﻓ ِﻖ ﻣ ﺪﻋﺎ ﻫ ﻢ ِﺑِﻠﺴﺎ ِﻥ ﻣ ِﻦ ﺍ ﺳﺘ ﹾﺄ ﻣﻨﻮ ﻩ ﻗﹶﺎ ﹶﻝ ﺤِﺒ ﺑﺮِﻳ ٍﺪ ﻭ ﻫ ﻮ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﻭِﺇﻧﻤﺎ ﹶﻟ ﻢ ﻳ
٢٣٩
ﺼ ﺮ ﺟﺎﺭﺍ ﻟِﻲ ﺯ ﻣ ﻦ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ﺑ ِﻦ ﹶﺃﺑِﻲ
ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋﹾﺜﻤﺎ ﹶﻥ ﺑ ِﻦ ﺧﹶﺜﻴ ٍﻢ ﻗﹶﺎ ﹶﻝ:ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﹶﻗﻴ
ﺼ ﺮ.ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﹶﻰ ﹶﻗﻴ ﺖ ﹶﻟ ﻪ:ﹶﺃ ﺧِﺒ ﺮﻧِﻲ ﻋ ﻦ ِﻛﺘﺎ ِ ﺳ ﹾﻔﻴﺎ ﹶﻥ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺙِ،ﺇﻣﺎ ﹶﺃ ﹾﻥ
ﺨﻴ ﺮ ﻩ ِﻣ ﻦ ِﺇ ﺣﺪﻯ ﹶﺛﻠﹶﺎ ٍ ﺐ ﻣ ﻌ ﻪ ِﺇﹶﻟﻴ ِﻪ ِﻛﺘﺎﺑﺎ،ﻳ
ﺼ ﺮ ،ﻭ ﹶﻛﺘ :ﹶﺃ ﺭ ﺳ ﹶﻞ ِﺩ ﺣﻴ ﹶﺔ ﺍﹾﻟ ﹶﻜ ﹾﻠِﺒ ﻲ ِﺇﻟﹶﻰ ﹶﻗﻴ
ﺠ ﻤ ﻊﺏ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ
ﺤ ﺮ ٍ
ﺝ ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﹶﺫ ﹶﻥ ِﺑ
ﺨﺮﺍ ﻱ ﺍﹾﻟ ﺴِﻠ ﻢ ،ﻭﹶﻟ ﻪ ﻣﺎ ﻓِﻲ ﻳ ﺪﻳ ِﻪ ِﻣ ﻦ ﻣ ﹾﻠ ِﻜ ِﻪ ،ﻭِﺇﻣﺎ ﹶﺃﻥﹾ ﻳ ﺆ ﺩ ﻳ
ﺨﻴ ﺮﻧِﻲﺚ ِﺇﹶﻟ ﻲ ﻳ
ﺤ ﻤﺪﺍ ﺑ ﻌ ﹶ ﺏ ،ﻭﻗﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﻣ
ﺼ ِﺮ ِﻩ ،ﻭﹶﺃ ﹾﻏﹶﻠ ﻖ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟﺒﺎ
ﺼ ﺮ ﺑﻄﹶﺎ ِﺭﹶﻗﺘ ﻪ ﻭِﻗﺴﻴﺴِﻴ ِﻪ ﻓِﻲ ﹶﻗ
ﹶﻗﻴ
ﺖ ﹶﻗ ﺪ ﻣ ﻲ ِﻣ ﻦ ﻣ ﹾﻠﻜِﻲ .ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﹸﺃ ﺭ ِﺳ ﹶﻞ ِﺇﹶﻟ ﻴ ِﻪ ﺤ ﺙِ:ﺇﻣﺎ ﹶﺃ ﹾﻥ ﹸﺃ ﺳِﻠ ﻢ ،ﻭﻟِﻲ ﻣﺎ ﺗ ِﺇ ﺣﺪﻯ ﹶﺛﻠﹶﺎ ٍ
ﻚ ﻣﺎ ﺠﺪﻭ ﹶﻥ ﻓِﻴﻤﺎ ﺗ ﹾﻘ ﺮﺀُﻭ ﹶﻥ ِﻣ ﻦ ﹸﻛﺘِﺒ ﹸﻜ ِﻢِ،ﺑﹶﺄﻧ ﻪ ﺳﻴ ﻤِﻠ ﺏ ،ﻭﹶﻗ ﺪ ﺗ ِ ﺤ ﺮ ٍ
ﺝ ،ﻭِﺇﻣﺎ ﹶﺃ ﹾﻥ ﺁ ﹶﺫ ﹶﻥ ِﺑ ﺨﺮﺍ ِﺑِﺎﹾﻟ
ﻀ ﻬ ﻢ ﺧ ﺮﺟﻮﺍ ِﻣ ﻦ ﺨ ﺮ ﹰﺓ ،ﺣﺘﻰ ﹶﺃ ﱠﻥ ﺑ ﻌ ﺨﺮﻭﺍ ﻧ ﺖ ﹶﻗ ﺪ ﻣ ﻲ ِﻣ ﻦ ﻣ ﹾﻠﻜِﻲ،ﻗﹶﺎ ﹶﻝ:ﹶﻓﻨ ﺤ ﺗ
ﺏ،ﺟﺎ َﺀ ﻓِﻲ ﺑ ﺮ ﺩﻳ ِﻪ ﺤ ﻦ ﻧ ﺮ ِﺳ ﹸﻞ ِﺇﻟﹶﻰ ﺭ ﺟ ٍﻞ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺮ ِ ﺴ ِﻬ ﻢ ،ﻭﻗﹶﺎﻟﹸﻮﺍ:ﻧ
ﺑﺮﺍِﻧ ِ
ﺴ ﹶﻜ ﹸﻜ ﻢ ِﺑﺪِﻳِﻨ ﹸﻜ ﻢ ﻭ ﺭ ﹾﻏﺒﺘ ﹸﻜ ﻢ ﻓِﻴ ِﻪ،ﹸﺛ ﻢﺕ ﹶﺃ ﹾﻥ ﹶﺃﻋﹶﻠ ﻢ ﺗ ﻤ
ﺨﺮﺍﺝِ؟،ﹶﻓﻘﹶﺎ ﹶﻝ:ﺍ ﺳ ﹸﻜﺘﻮﺍ ِﺇﻧﻤﺎ ﹶﺃ ﺭ ﺩ ﻭﻧ ﻌﹶﻠﻴ ِﻪ،ﺑِﺎﹾﻟ
ﺐ ﻣﻌِﻲ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺏ.ﻗﹶﺎ ﹶﻝ :ﹶﻓﺠﺎﺀُﻭﺍ ﺑِﻲ ﻭ ﹶﻛﺘ ﻗﹶﺎ ﹶﻝ:ﹶﺃﺑﻐﻮﻧِﻲ ﺭ ﺟﻠﹰﺎ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺮ ِ
ﺖﻚ ِﺫ ﹾﻛ ﺮ ﺍﻟﱠﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭ،ﹶﻓﹶﺄﺗﻴ ﺴ ﹸﻘ ﹶﻄ ﻦ ﻋﻨ ﻚ ِﻣ ﻦ ﹶﻗ ﻮِﻟ ِﻪ ،ﹶﻓﻠﹶﺎ ﻳ ﻂ ﻋﻨ
ِﻛﺘﺎﺑﺎ ،ﻭﻗﹶﺎ ﹶﻝ:ﺍﻧ ﹸﻈ ﺮ ﻣﺎ ﺳ ﹶﻘ ﹶ
ﺤﻤﺎِﺋ ِﻞ ﺳﻴﻮِﻓ ِﻬ ﻢ ،ﺣ ﻮ ﹶﻝ ِﺑﹾﺌ ِﺮ ﺤﺘﺒﻮ ﹶﻥ ِﺑ ﺻﺤﺎِﺑ ِﻪ ،ﻭ ﻫ ﻢ ﻣ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﻫ ﻮ ﻣ ﻊ ﹶﺃ
ﺿ ﻌ ﻪ ﻓِﻲ ﺏ،ﹶﻓ ﻮ ﺖ ِﺇﹶﻟﻴ ِﻪ ﺍﹾﻟ ِﻜﺘﺎ ﺴ ِﻪ ،ﹶﻓ ﺪﹶﻓ ﻌ
ﺤ ﻤﺪ؟ ﹶﻓﹶﺄ ﻭ ﻣﹶﺄ ِﺑﻴ ِﺪ ِﻩ ِﺇﻟﹶﻰ ﻧ ﹾﻔ ِ
ﺖ:ﹶﺃﻳ ﹸﻜ ﻢ ﻣ ﺗﺒﻮ ﻙ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻚﻚ ﻓِﻲ ﺩِﻳ ِﻦ ﹶﺃﺑِﻴ ﺥ،ﹶﻓﻘﹶﺎ ﹶﻝ »:ﻫ ﹾﻞ ﹶﻟ ﺖ ﺍ ﻣ ﺮ ﺅ ِﻣ ﻦ ﺗﻨﻮ ﺠ ِﺮ ِﻩ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝِ »:ﻣ ﻤ ِﻦ ﺍﻟ ﺮ ﺟﻞﹸ؟”ﹸﻗ ﹾﻠ
ِﺣ
ﻚﺤ ﻀِ
ﺖِ:ﺇﻧﻲ ﺭﺳﻮ ﹸﻝ ﹶﻗ ﻮ ٍﻡ ﻭ ﻋﻠﹶﻰ ﺩِﻳِﻨ ِﻬ ﻢ ﺣﺘﻰ ﹶﺃ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬ ﻢ،ﻗﹶﺎ ﹶﻝ:ﹶﻓ ﺤﻨِﻴ ِﻔﻴﺔِ؟”ﹶﻓ ﹸﻘ ﹾﻠ
ِﺇﺑﺮﺍﻫِﻴ ﻢ،ﺍﹾﻟ
ﻚ ﻟﹶﺎ ﺗ ﻬﺪِﻱ ﻣ ﻦ ﺻﺤﺎِﺑ ِﻪ ﻭِﺇﹶﻟ ﻲ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ »:ﻭﺗﻠﹶﺎ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳ ﹶﺔ }ِﺇﻧ
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﻭﻧ ﹶﻈ ﺮ ِﺇﻟﹶﻰ ﹶﺃ
ﺽ ﹶﻟ ﻬ ﻢ ِﺑ ﻤ ﹾﻜﺮﻭ ٍﻩ ﻭﻳ ﺪ ﱡﻝ ﻋﹶﻠﻴ ِﻪ ﹶﻗ ﻮﹸﻟ ﻪﺱ ِﻣ ﻦ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺳ ﹶﻞ ﻟﹶﺎ ﻳﺘ ﻌ ﺮ
ﺍﻟﻄﱢﻴِﺒ ﻲ:ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﻟﹾ ﻌ ﻬ ِﺪ ﻫﺎ ﻫﻨﺎ ﺍﹾﻟﻌﺎ ﺩ ﹸﺓ ﺍﹾﻟﺠﺎ ِﺭﻳ ﹸﺔ ﺍﹾﻟ ﻤﺘﻌﺎ ﺭﹶﻓ ﹸﺔ ﺑﻴ ﻦ ﺍﻟﻨﺎ ِ
ﻆ “ﹶﺃﻣﺎ “ﺍﱠﻟﺘِﻲ ِﻫ ﻲ ﺠ ﻤﹶﻠ ﹶﺔ ِﺑﹶﻠ ﹾﻔ ِ
ﺻ ﺪ ﺭ ﺍﹾﻟ
ﻒ ﺤﺪِﻳﺚﹶ،ﹶﺃﻟﹶﺎ ﺗﺮﻯ ﹶﻛﻴ ﺚ ﺍﻟﹾﺂﺗِﻲ ﺑ ﻌ ﺪ ﻩ ﹶﺃﻣﺎ ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻮﻟﹶﺎ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺳ ﹶﻞ ﻟﹶﺎ ﺗ ﹾﻘﺘ ﹸﻞ ﺍﹾﻟ ﺤﺪِﻳ ِ ﻓِﻲ ﺍﹾﻟ
ﺏ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ِﻣ ﻦ ﻋﻈﹶﺎِﺋ ِﻢ ﺍﹾﻟﹸﺄﻣﻮ ِﺭ ﹶﻓﻠﹶﺎ ﻳﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳ ﺮﺗ ﹶﻜﺐ ،ﻭﹶﻗ ﻮﹸﻟ ﻪ ) ﻭﹶﻟ ِﻜ ِﻦ ﺴﻢِ،ﹸﺛ ﻢ ﻋ ﱠﻘﺒﻬﺎ ِﺑ ِﻪ ﺩﻟﹶﺎﹶﻟ ﹰﺔ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍ ﺭِﺗﻜﹶﺎ
ِﻣ ﻦ ﹶﻃﻠﹶﺎِﺋ ِﻊ ﺍﹾﻟ ﹶﻘ
ﻱﻚ( ؛ ﹶﺃ ﺴ ﺖ )ﻓِﻲ ﻧ ﹾﻔ ِ ﻱ ﹶﺛﺒ ﻱ ﻟﹶﺎ ﺗ ِﻘ ﻢ ﻫﺎ ﻫﻨﺎ ﻭﺗ ﹾﻈ ِﻬ ِﺮ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﺭ ِﺟ ﻊ )ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ( ؛ ﹶﺃ ﺍ ﺭ ِﺟ ﻊ( ﺍ ﺳِﺘ ﺪﺭﺍ ﻙ ﻋ ﻦ ﻣ ﹶﻘ ﺪ ٍﺭ ؛ ﹶﺃ
ﻚ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﺍﻟﹾﺂ ﹶﻥ ﻭﻣﺎ
ﺖ ِﻣﻨ ﻱ ِﻣ ﻦ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ِﺇﹶﻟﻴﻨﺎ،ﹸﺛ ﻢ ﹶﺃ ﺳِﻠ ﻢ ِﻟﹶﺄﻧﻲ ﹶﻟ ﻮ ﹶﻗِﺒ ﹾﻠ
ﻚ ﺍﻟﹾﺂ ﹶﻥ ﻓﹶﺎ ﺭ ِﺟ ﻊ( ؛ ﹶﺃ
ﺴ
ﺴﺘ ﹾﻘﺒ ِﻞ ﺍﻟ ﺰ ﻣﺎ ِﻥ )ﺍﱠﻟﺬِﻱ ﻓِﻲ ﻧ ﹾﻔ ِ ﻓِﻲ ﻣ
ﺴ ِﻪ ﹶﻟ ﻪ ﹶﻏ ﺪﺭﺍ
ﺼ ﻮ ﺭ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻋ ﺪ ﻡ ﺣﺒ ِ
ﺕ ﻗﹶﺎﹶﻟ ﻪ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﹶﻠﻚِ ،ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﹶﻗﺒﻮ ﹶﻝ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ِﻣﻨ ﻪ ﻟﹶﺎ ﻳﻜﹸﻮ ﹸﻥ ﹶﻏ ﺪﺭﺍ ﻭﻟﹶﺎ ﻳﺘ ﹶﺃﺭ ﺩ ﻙ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﻟ ﻐ ﺪ ﺭ
ﺤ ﻖ ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ﻚ ﻳ ﺮ ِﺟ ﻊ ِﺇﻟﹶﻰ ﺍﹾﻟ
ﺴ ﻪ ﹶﻓِﺈﻧ ﻪ ﹶﺃ ﺭﹶﻓﻖ،ﹸﺛ ﻢ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﺚ ﻳﺘ ﻌ ﱠﺬ ﺭ ﺣﺒ
ﺑ ِﻞ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﻣﻨ ﻪ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻈ ِﻬ ِﺮ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﻭﻳ ﺮ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺣﻴ ﹸ
ﺕ
ﻱ ﹶﺃ ﹾﻇ ﻬ ﺮ
ﺖ( ؛ ﹶﺃ
ﺖ ﺍﻟﻨِﺒ ﻲ - -ﹶﻓﹶﺄ ﺳﹶﻠ ﻤ
ﻱ ِﺇﹶﻟﻴ ِﻬ ﻢ )ﹸﺛ ﻢ ﹶﺃﺗﻴ
ﺖ( ؛ ﹶﺃ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﹶﻓ ﹶﺬ ﻫﺒ
ﻱ ﹶﺃﺑﻮ ﺭﺍِﻓ ٍﻊ ) ﺭ ِ
ﺤ ﻖ) .ﻗﹶﺎ ﹶﻝ( ؛ ﹶﺃ
ﺍﹾﻟ
ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ) ﺭﻭﺍ ﻩ ﹶﺃﺑﻮ ﺩﺍ ﻭ ﺩ(ﺯﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٢٥٦٣ /٦
٢٤٠
ﺏ ِﺇﻟﹶﻰ
ﺖ ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﱠﻠ ﻪ ﻳ ﻬﺪِﻱ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻭ ﻫ ﻮ ﹶﺃ ﻋﹶﻠ ﻢ ﺑِﺎﹾﻟ ﻤ ﻬﺘﺪِﻳ ﻦ{ « ﻗﹶﺎ ﹶﻝ:ﹸﺛ ﻢ ﺩ ﹶﻓ ﻊ ﺍﹾﻟ ِﻜﺘﺎ
ﹶﺃ ﺣﺒﺒ
ﺖ ﺍ ﺳ ﻤ ﻪ.ﹶﻓﹶﻠﻤﺎ ﹶﻗ ﺮﹶﺃ
ﺖ :ﻣ ﻦ ﻫﺬﹶﺍ؟،ﹶﻓﻘِﻴ ﹶﻞ :ﻫﺬﹶﺍ ﻣﻌﺎ ِﻭﻳ ﹸﺔ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ.ﹶﻓ ﹶﻜﺘﺒ ﺭ ﺟ ٍﻞ ﻋ ﻦ ﻳﻤِﻴِﻨ ِﻪ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺽ،ﹶﻓﹶﺄﻳ ﻦ ﺍﻟﻨﺎﺭ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴ ﻤﻮﺍ
ﺿﻬﺎ ﺍﻟ ﺖ ﺗ ﺪﻋﻮﻧِﻲ ِﺇﻟﹶﻰ ﺟﻨ ٍﺔ ﻋ ﺮ ﺏ ِﺇﺫﹶﺍ ﻓِﻴ ِﻪ :ﹶﻛﺘﺒ ﺍﹾﻟ ِﻜﺘﺎ
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ »:ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈﺫﹶﺍ ﺟﺎ َﺀ ﺍﻟﱠﻠﻴ ﹸﻞ ﹶﻓﹶﺄﻳ ﻦ ﺍﻟﻨﻬﺎﺭ؟ ﻭِﺇﺫﹶﺍ ﺟﺎ َﺀ ﺍﻟﻨﻬﺎ ﺭ ﹶﻓﹶﺄﻳ ﻦ
ﺤ ﻦ ﻚ ِﺟﹾﺌﺘﻨﺎ ﻭﻧ ﻚ ﺣﻘﺎ ،ﻭﹶﻟ ِﻜﻨ ﻚ ﺭﺳﻮ ﹲﻝ،ﻭِﺇ ﱠﻥ ﹶﻟ ﺖ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ»:ﺇﻧ ﺍﻟﱠﻠﻴﻞﹸ؟”ﹶﻓ ﹶﻜﺘﺒ
ﺿﻴﺎﹶﻓﺘ ﻪ ،ﻭﻗﹶﺎ ﹶﻝ ﺻﻔﱡﻮ ِﺭﻳ ﹶﺔ.ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ :ﻋﹶﻠ ﻲ ِ
ﻣ ﺮ ِﻣﻠﹸﻮ ﹶﻥ«،ﹶﻓﻘﹶﺎ ﹶﻝ ﻋﹾﺜﻤﺎ ﹸﻥ:ﹶﺃﻧﺎ ﹶﺃ ﹶﻛﺴﻮ ﻩ ﺣﱠﻠ ﹰﺔ
ﺴﻠﹶﺎ ﻡ ِﺇﻧ ﻪ ﹶﻗ ﺪ
ﺖ،ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ِﺟﺒﺮِﻳ ﹸﻞ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻀﻴ
ﺖ ﹶﻓﹶﻠﻤﺎ ﹶﻗ ﺼ ﺮ ﻓِﻴﻤﺎ ﻗﹶﺎ ﹶﻝ:ﺍﻧ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﹶﻇ ﻬ ِﺮ ِﻩ ﹶﻓﻨﺴِﻴ
ﻟِﻲ ﹶﻗﻴ
ﻒ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺸ ﺕ ِﺑ ِﻪ« .ﻭ ﹶﻛ ﺾ ِﻟﻤﺎ ﹸﺃ ِﻣ ﺮ
ﹸﺃ ِﻣ ﺮ ﹶﺃ ﹾﻥ ﻳﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﹶﻇ ﻬ ِﺮ ﻙ،ﹶﻓ ﺪﻋﺎﻧِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ»:ﺗﻌﺎ ﹶﻝ،ﻓﹶﺎ ﻣ ِ
ﺖ ِﺇﻟﹶﻰ ﺍﻟﻨﺠﺎ ِﺷ ﻲ ﺖ ﺍﹾﻟﺨﺎﺗ ﻢ ﻓِﻲ ﹶﻛِﺘ ِﻔ ِﻪ ،ﻭﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ»:ﺇﻧﻲ ﹶﻛﺘﺒ ﻋ ﻦ ﹶﻇ ﻬ ِﺮ ِﻩ ،ﹶﻓ ﺮﹶﺃﻳ
ﻕ ِﻛﺘﺎﺑِﻲ،ﻭﺍﻟﱠﻠ ﻪ ﻣ ﻤ ﺰﹸﻗ ﻪ
ﺱ ﹶﻓ ﻤ ﺰ
ﻚ ﻓﹶﺎ ِﺭ
ﺴﺮﻯ ﻣِﻠ ِ ﺖ ِﺇﻟﹶﻰ ِﻛ ﺨ ِﺮﹸﻗ ﻪ ،ﻭ ﹶﻛﺘﺒ
ﻕ ِﻛﺘﺎﺑِﻲ ﻭﺍﻟﱠﻠ ﻪ ﻣ ﺨ ﺮ ﹶﻓ
ﺶﺠﺪﻭ ﹶﻥ ﺑ ﹾﺄﺳﺎ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﻌ ﻴ ِ ﺱ ﻳ ِﺼ ﺮ ﹶﻓ ﺮ ﺟ ﻊ ِﻛﺘﺎﺑِﻲ،ﹶﻓﻠﹶﺎ ﻳﺰﺍﻝﹸ ﺍﻟﻨﺎ ﺖ ِﺇﻟﹶﻰ ﹶﻗﻴ ﻭ ﻣ ﹾﻠ ﹶﻜ ﻪ ،ﻭ ﹶﻛﺘﺒ
٣٩٤
ﺧﻴ ﺮ«
ﺠ ﻬ ﻢ ،ﻭﻟﹶﺎ
ﺖ ﺗ ﹾﻘ ﺪ ﻡ ﻋﹶﻠﻴ ِﻪ ﺭ ﺳ ﹸﻞ ﹶﺃ ﻋﺪﺍِﺋ ِﻪ ،ﻭ ﻫ ﻢ ﻋﻠﹶﻰ ﻋﺪﺍ ﻭِﺗ ِﻪ،ﹶﻓﻠﹶﺎ ﻳﻬِﻴ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ":ﻭﻛﹶﺎﻧ
ﻳ ﹾﻘﺘﹸﻠ ﻬ ﻢ ،ﻭﹶﻟﻤﺎ ﹶﻗ ِﺪ ﻡ ﻋﹶﻠﻴ ِﻪ ﺭﺳﻮﻟﹶﺎ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ :ﻭ ﻫﻤﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻨﻮﺍﺣﺔ ﻭﺍﺑﻦ ﺃﺛﺎﻝ،ﻗﹶﺎ ﹶﻝ
ﹶﻟ ﻬﻤﺎ » ):ﹶﻓﻤﺎ ﺗﻘﹸﻮﻟﹶﺎ ِﻥ ﹶﺃﻧﺘﻤﺎ؟ ﻗﹶﺎﻟﹶﺎ:ﻧﻘﹸﻮ ﹸﻝ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ.ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ :ﹶﻟ ﻮﹶﻟﺎ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺳ ﹶﻞ ﻟﹶﺎ
ﺕ ﺳﻨﺘ ﻪ ﹶﺃﻟﱠﺎ ﻳ ﹾﻘﺘ ﹶﻞ ﺭﺳﻮ ﹲﻝ.ﺠ ﺮ ﺖ ﹶﺃ ﻋﻨﺎﹶﻗ ﹸﻜﻤﺎ« ( ﹶﻓ
ﻀ ﺮﺑ ﺗ ﹾﻘﺘ ﹸﻞ ﹶﻟ
ﻕ ِﺑ ﹶﻘ ﻮ ِﻣ ِﻪ ﺑ ﹾﻞ
ﺲ ﺍﻟ ﺮﺳﻮ ﹶﻝ ِﻋﻨ ﺪ ﻩ ِﺇﺫﹶﺍ ﺍ ﺧﺘﺎ ﺭ ﺩِﻳﻨ ﻪ ﹶﻓﻠﹶﺎ ﻳ ﻤﻨ ﻌ ﻪ ِﻣ ﻦ ﺍﻟﱢﻠﺤﺎ ِ
ﺤِﺒ
ﻭﻛﹶﺎ ﹶﻥ ﻫ ﺪﻳ ﻪ ﹶﺃﻳﻀﺎ ﹶﺃﻟﱠﺎ ﻳ
ﺶ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﹶﻓﹶﻠﻤﺎ ﹶﺃﺗﻴﺘ ﻪ ،ﻭﹶﻗ ﻊ ﻓِﻲ ﹶﻗ ﹾﻠﺒِﻲ ﻳ ﺮ ﺩ ﻩ ِﺇﹶﻟﻴ ِﻬ ﻢ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ:ﺃﺑﻮ ﺭﺍﻓﻊ ﺑ ﻌﹶﺜﺘﻨِﻲ ﹸﻗ ﺮﻳ
ﺲﺲ ﺑِﺎﹾﻟ ﻌ ﻬ ِﺪ ،ﻭﻟﹶﺎ ﹶﺃ ﺣِﺒ ﺖ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ! ﻟﹶﺎ ﹶﺃ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬ ﻢ.ﹶﻓﻘﹶﺎ ﹶﻝِ» ):ﺇﻧﻲ ﻟﹶﺎ ﹶﺃﺧِﻴ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻚ ﺍﱠﻟﺬِﻱ ﻓِﻴ ِﻪ ﺍﻟﹾﺂ ﹶﻥ،ﻓﹶﺎ ﺭ ِﺟ ﻊ« ( .ﺍﹾﻟﺒ ﺮ ﺩ،ﺍ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴ ِﻬ ﻢ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻗ ﹾﻠِﺒ
ﻁ ﹶﻟ ﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﺮ ﺩ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻣ ﻦ ﺟﺎ َﺀ
ﻗﹶﺎ ﹶﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻭﻛﹶﺎ ﹶﻥ ﻫﺬﹶﺍ ﻓِﻲ ﺍﹾﻟ ﻤ ﺪ ِﺓ ﺍﱠﻟﺘِﻲ ﺷ ﺮ ﹶ
ﺼﹸﻠ ﺢ ﻫﺬﹶﺍ.ﺍﻧﺘﻬﻰ.ﺴِﻠﻤﺎ ،ﻭﹶﺃﻣﺎ ﺍﹾﻟﻴ ﻮ ﻡ،ﹶﻓﻠﹶﺎ ﻳ
ِﻣﻨ ﻬ ﻢ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣ
- ٣٩٤ﺍﻷﻣﻮﺍﻝ ﻻﺑﻦ ﺯﳒﻮﻳﻪ ) ( ١٠٤)(١٢٣ /١ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ ) (١٧٧ /٧ﺣﺴﻦ
٢٤١
ﺺ ﺑِﺎﻟ ﺮ ﺳ ِﻞ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ،ﻭﹶﺃﻣﺎ ﺭ ﺩ ﻩ
ﺨﺘ
ﺲ ﺍﹾﻟﺒ ﺮ ﺩ« ( ِﺇ ﺷﻌﺎ ﺭ ِﺑﹶﺄ ﱠﻥ ﻫﺬﹶﺍ ﺣ ﹾﻜ ﻢ ﻳ
ﻭﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ» ):ﻟﹶﺎ ﹶﺃ ﺣِﺒ
ﻁ ،ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﹶﺃﻣﺎ ﺸ ﺮ ِ ﺴِﻠﻤﺎ ،ﹶﻓ ﻬﺬﹶﺍ ِﺇﻧﻤﺎ ﻳﻜﹸﻮ ﹸﻥ ﻣ ﻊ ﺍﻟ
ِﻟ ﻤ ﻦ ﺟﺎ َﺀ ِﺇﹶﻟﻴ ِﻪ ِﻣﻨ ﻬ ﻢ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣ
ﺸ ﻬ ﺪﺽ ِﻟ ﺮﺳﻮﹶﻟ ﻲ ﻣﺴﻴﻠﻤﺔ ﻭﹶﻗ ﺪ ﻗﹶﺎﻟﹶﺎ ﹶﻟ ﻪ ﻓِﻲ ﻭ ﺟ ِﻬ ِﻪ:ﻧ ﺍﻟ ﺮ ﺳ ﹸﻞ،ﹶﻓﹶﻠ ﻬ ﻢ ﺣ ﹾﻜ ﻢ ﺁ ﺧ ﺮ،ﹶﺃﻟﹶﺎ ﺗﺮﺍ ﻩ ﹶﻟ ﻢ ﻳﺘ ﻌ ﺮ
ﹶﺃ ﱠﻥ ﻣﺴﻴﻠﻤﺔ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ.
ﲔﺴِﻠ ِﻤ ﻀ ﺮ ﺑِﺎﹾﻟ ﻤ ﺻﺤﺎِﺑ ِﻪ ﻋﻠﹶﻰ ﻋ ﻬ ٍﺪ ﻟﹶﺎ ﻳ ﻭﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﻫ ﺪِﻳ ِﻪ،ﹶﺃ ﱠﻥ ﹶﺃ ﻋﺪﺍ َﺀ ﻩ ِﺇﺫﹶﺍ ﻋﺎ ﻫﺪﻭﺍ ﻭﺍ ِﺣﺪﺍ ِﻣ ﻦ ﹶﺃ
ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﺭﺿﺎ ﻩ،ﹶﺃ ﻣﻀﺎ ﻩ ﹶﻟ ﻬ ﻢ ،ﹶﻛﻤﺎ ﻋﺎ ﻫﺪﻭﺍ ﺣﺬﻳﻔﺔ ﻭﹶﺃﺑﺎ ﻩ ﺍﳊﺴﻴﻞ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳﻘﹶﺎِﺗﻠﹶﺎ ﻫ ﻢ ﻣ ﻌ ﻪ
٣٩٥
ﲔ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻬ ﻢ«.
ﺴﺘ ِﻌ
ﺼ ِﺮﻓﹶﺎ ﻧﻔِﻲ ﹶﻟ ﻬ ﻢ ِﺑ ﻌ ﻬ ِﺪ ِﻫ ﻢ ،ﻭﻧ
ﻚ ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬﻤﺎ»:ﺍﻧ
،ﹶﻓﹶﺄ ﻣﻀﻰ ﹶﻟ ﻬ ﻢ ﹶﺫِﻟ
ﻭﰲ ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ":ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻨﺪ ﻏﲑ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﻜﻔﺮ ﻓﺈﻥ ﺍﻟﻨﱯ
ﻛﺎﻥ ﻳﺮﺍﺳﻠﻬﻢ ﻣﻦ ﻏﲑ ﺗﻘﺪﻡ ﺃﻣﺎﻥ ﻣﻨﻬﻢ ﻟﺮﺳﻠﻪ ﻓﻼ ﻳﺘﻌﺮﺽ ﳍﻢ ﻣﺘﻌﺮﺽ.
ﻭﺍﳊﺎﺻﻞ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ ﻗﺎﺋﻞ:ﺇﻥ ﺗﺄﻣﲔ ﺍﻟﺮﺳﻞ ﻗﺪ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﺍﻟﺸﺮﺍﺋﻊ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺑﻌﻴﺪﺍ
٣٩٦
ﻭﻗﺪ ﻛﺎﻥ ﺃﻳﻀﺎ ﻣﻌﻠﻮﻣﺎ ﺫﻟﻚ ﻋﻨﺪ ﺍﳌﺸﺮﻛﲔ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ "..
ﲔ ِﻣ ﻦ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﺇ ﹾﻥ
ﺻِﻠ
ﺤ ِﺮﱘِ ﹶﻗﺘ ِﻞ ﺍﻟ ﺮ ﺳ ِﻞ ﺍﹾﻟﻮﺍ ِ
ﺤﺪِﻳﺜﹶﺎ ِﻥ ﺍﹾﻟﹶﺄ ﻭﻟﹶﺎ ِﻥ ﻳ ﺪﻟﱠﺎ ِﻥ ﻋﻠﹶﻰ ﺗ ﻭﻗﺎﻝ ﰲ ﺍﻟﻨﻴﻞ":ﻭﺍﹾﻟ
ﺚ ﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰﺚ ﺍﻟﺜﱠﺎِﻟ ﹸ
ﺤﺪِﻳ ﹸ ﲔ.ﻭﺍﹾﻟ ﺴِﻠ ِﻤ ﻀ ﺮ ِﺓ ﺍﹾﻟِﺈﻣﺎ ِﻡ ﹶﺃ ﻭ ﺳﺎِﺋ ِﺮ ﺍﹾﻟ ﻤ ﺗ ﹶﻜﱠﻠﻤﻮﺍ ِﺑ ﹶﻜِﻠ ﻤ ِﺔ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﻓِﻲ ﺣ
ﺼ ﹸﻞﲔ ِﻟﹶﺄ ﱠﻥ ﺍﻟ ﺮﺳﺎﹶﻟ ﹶﺔ ﺗ ﹾﻘﺘﻀِﻲ ﺟﻮﺍﺑﺎ ﻳ ِ ﺴﻠِ ِﻤ
ﺐ ِﻟ ﹾﻠ ﻤ ﺠ ﺐ ﺍﹾﻟ ﻮﻓﹶﺎ َﺀ ﺑِﺎﹾﻟ ﻌ ﻬ ِﺪ ِﻟ ﹾﻠ ﹸﻜﻔﱠﺎ ِﺭ ﹶﻛﻤﺎ ﻳ ِ ﺠ ﹶﺃﻧ ﻪ ﻳ ِ
٣٩٧
ﻚ ِﺑ ﻤﻨ ِﺰﹶﻟ ِﺔ ﻋ ﹾﻘ ِﺪ ﺍﹾﻟ ﻌ ﻬ ِﺪ".
ﻋﻠﹶﻰ ﻳ ِﺪ ﺍﻟﺮﺳﻮ ِﻝ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺫِﻟ
ﲔ ِﻣ ﻦ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭِﺇ ﹾﻥ ﺗ ﹶﻜﱠﻠﻤﻮﺍ
ﺻِﻠ
ﺤ ِﺮ ِﱘ ﹶﻗﺘ ِﻞ ﺍﻟ ﺮﺳِ ﻞ ﺍﹾﻟﻮﺍ ِ
ﻭﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ”:ﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺗ
٣٩٨
ﻀ ﺮ ِﺓ ﺍﹾﻟِﺈﻣﺎ ِﻡ"
ِﺑ ﹶﻜِﻠ ﻤ ِﺔ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﻓِﻲ ﺣ
ﻭﻛﺎﻥ ﻳﺸﺘﺪ ﻏﻴﻈﻪ ﺇﺫﺍ ﻗﺘﻞ ﺍﻷﻋﺪﺍﺀ ﺃﺣﺪ ﺭﺳﻠﻪ،ﻓﻘﺪ ﺑﻌﺚ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻤﲑ ﺍﻷﺯﺩﻱ ﺇﱃ
ﻣﻠﻚ ﺑﺼﺮﻯ ﺑﻜﺘﺎﺏ،ﻓﻠﻤﺎ ﻧﺰﻝ ﻣﺆﺗﺔ ﻋﺮﺽ ﻟﻪ ﺷﺮﺣﺒﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻐﺴﺎﱐ،ﻓﻘﺘﻠﻪ...ﻓ ﻌ ﻦ
ﻚﻱ ِﺇﻟﹶﻰ ﻣِﻠ ِ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﺍﹾﻟﺤﺎﺭِﺙ ﺑﻦ ﻋ ﻤﻴ ٍﺮ ﺍ َﻷ ﺯ ِﺩ ﺤ ﹶﻜ ِﻢ ﻗﹶﺎ ﹶﻝ:ﺑ ﻌ ﹶ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
ﺼﺮﻯ ِﺑ ِﻜﺘﺎِﺑ ِﻪ .ﹶﻓﹶﻠﻤﺎ ﻧ ﺰ ﹶﻝ ﻣ ﺆﺗ ﹶﺔ ﻋ ﺮﺽ ﹶﻟ ﻪ ﺷ ﺮ ﺣﺒِﻴ ﹸﻞ ﺑﻦ ﻋ ﻤﺮٍﻭ ﺍﹾﻟ ﻐﺴﺎﻧ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ:ﹶﺃﻳ ﻦ ﺗﺮِﻳﺪ؟ ﺑ
- ٣٩٥ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ )(١٢٥ /٣
- ٣٩٦ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ﺍﳌﺘﺪﻓﻖ ﻋﻠﻰ ﺣﺪﺍﺋﻖ ﺍﻷﺯﻫﺎﺭ )ﺹ(٩٦٨:
- ٣٩٧ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )(٣٧ /٨
- ٣٩٨ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )(٣١٤ /٧
٢٤٢
ﺤ ﻤﺪٍ؟ ﻗﹶﺎ ﹶﻝ:ﻧ ﻌ ﻢ ﹶﺃﻧﺎ ﺭﺳﻮ ﹸﻝ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓﹶﺄ ﻣ ﺮ ِﺑ ِﻪ
ﻚ ِﻣ ﻦ ﺭ ﺳ ِﻞ ﻣ
ﻗﹶﺎ ﹶﻝ:ﺍﻟﺸﺎ ﻡ.ﻗﹶﺎ ﹶﻝ:ﹶﻟ ﻌﱠﻠ
ﺻﺒﺮﺍ .ﻭﹶﻟ ﻢ ﻳ ﹾﻘﺘ ﹾﻞ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ - -ﺭﺳﻮ ﹲﻝ ﺏ ﻋﻨ ﹶﻘ ﻪ ﻀ ﺮ
ﹶﻓﺄﹸﻭِﺛ ﻖ ِﺭﺑﺎﻃﹰﺎ ﹸﺛ ﻢ ﹶﻗ ﺪ ﻣ ﻪ ﹶﻓ
ﺙﺱ ﻭﹶﺃ ﺧﺒ ﺮ ﻫ ﻢ ِﺑ ﻤ ﹾﻘﺘ ِﻞ ﺍﹾﻟﺤﺎ ِﺭ ِ
ﺏ ﺍﻟﻨﺎ
ﺨﺒ ﺮ ﻓﹶﺎ ﺷﺘ ﺪ ﻋﹶﻠﻴ ِﻪ ﻭﻧ ﺪ
ﹶﻏﻴ ﺮ ﻩ .ﻭﺑﹶﻠ ﹶﻎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﺍﹾﻟ
ﻚ ﺳﺒﺐ ﺧﺮﻭﺟﻬﻢ ﺇﱃ ﻏﺰﻭﺓ ﻣﺆﺗﺔ.٣٩٩. ﺑ ِﻦ ﻋ ﻤﻴ ٍﺮ ﻭ ﻣ ﻦ ﹶﻗﺘﹶﻠ ﻪ .ﹶﻓﹶﺄ ﺳ ﺮﻋﻮﺍ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺫِﻟ
ﺗﺄﻣﲔ ﻣﻦ ﻃﻠﺐ ﻣﻦ ﺍﶈﺎﺭﺑﲔ ﲰﺎﻉ ﻛﻼﻡ ﺍﷲ ﻭﺗﻌﻠﻢ ﻣﻌﲎ ﺍﻹﺳﻼﻡ:
ﻭﺇﺫﺍ ﻃﻠﺐ ﺑﻌﺾ ﺍﶈﺎﺭﺑﲔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻹﺫﻥ ﻟﻪ ﺑﺪﺧﻮﻝ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺃﻭ ﻣﻘﺎﺑﻠﺔ ﻣﻦ ﻳﻌﻠﻤﻪ
ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﺎﻫﺪﻳﻦ،ﻓﺈﻥ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﻣﻦ ﻃﻠﺐ ﺫﻟﻚ ﻭﻳﺴﻤﻌﻮﻫﻢ ﻛﻼﻡ
ﺍﷲ،ﻭﻳﺸﺮﺣﻮﺍ ﳍﻢ ﻣﻌﺎﱐ ﺍﻹﺳﻼﻡ ﻭﻳﺮﻏﺒﻮﻫﻢ ﻓﻴﻪ،ﻭﳛﺬﺭﻭﻫﻢ ﻣﻦ ﳏﺎﺭﺑﺘﻪ ﻷﻥ ﺫﻟﻚ ﻫﻮ
ﺍﳌﻘﺼﻮﺩ ﺍﻷﺳﺎﺱ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ،ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﻮﺻﻠﻮﻩ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺄﻣﻦ
ﻓﻴﻪ ﻋﻠﻰ ﻧﻔﺴﻪ،ﺑﺄﻥ ﳛﻤﻮﻩ ﻣﻦ ﺃﻱ ﺍﻋﺘﺪﺍﺀ ﻋﻠﻴﻪ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ،ﺃﻭ ﰲ ﻣﻌﺴﻜﺮ ﺍﳌﺴﻠﻤﲔ
ﺴ ﻤ ﻊ ﹶﻛﻠﹶﺎ ﻡ
ﲔ ﺍ ﺳﺘﺠﺎ ﺭ ﻙ ﹶﻓﹶﺄ ِﺟ ﺮ ﻩ ﺣﺘﻰ ﻳ
ﺸ ِﺮ ِﻛ
ﺍﺎﻫﺪﻳﻦ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭِﺇ ﹾﻥ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﻚ ِﺑﹶﺄﻧ ﻬ ﻢ ﹶﻗ ﻮ ﻡ ﻟﹶﺎ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ.[[٦: ﺍﻟﱠﻠ ِﻪ ﹸﺛ ﻢ ﹶﺃﺑِﻠ ﻐ ﻪ ﻣ ﹾﺄ ﻣﻨ ﻪ ﹶﺫِﻟ
ﷲ ﻧِﺒﻴ ﻪ ِﺑ ِﻘﺘﺎِﻟ ِﻬ ﻢ( ﺑِﺎﻟ ﺮﺳﻮ ِﻝ ﻭﺍ ﺳﺘ ﹾﺄ ﻣﻨ ﻪ ﹶﻓ ﻌﹶﻠﻴ ِﻪ
ﲔ )ﺍﻟﺬِﻳ ﻦ ﹶﺃ ﻣ ﺮ ﺍ ُ
ﺸ ِﺮ ِﻛ
ﻭِﺇﺫﹶﺍ ﺍ ﺳﺘﺠﺎ ﺭ ﹶﺃ ﺣ ﺪ ﻣ ﻦ ﺍ ﹸﳌ
ﷲ ،ﻭﻳ ﹾﻘ ﺮﹶﺃ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﺍﻟ ﹸﻘﺮﺁ ﹶﻥ ،ﻭﻳ ﹾﺬ ﹸﻛ ﺮ ﹶﻟ ﻪ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ﻼ ﻡ ﺍ ِ
ﺴ ﻤ ﻊ ﹶﻛ ﹶ ﹶﺃ ﹾﻥ ﻳﺆ ﻣﻨ ﻪ ﺣﺘﻰ ﻳ
ﺻﹶﻠ ﻪ ﺇﻟﹶﻰ ﻣﻜﹶﺎ ٍﻥ ﻳﻜﹸﻮ ﹸﻥ ﻓِﻴ ِﻪ ﺁﻣﻨﹰﺎ،ﻷ ﱠﻥ ﻚ ،ﻭﻳﻮ ِ ﺠ ﹶﺔ،ﹸﺛ ﻢ ﻳﺒِﻠ ﻐ ﻪ ﻣﺄ ﻣﻨ ﻪ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﳊ ﺍﻟﺪﻳ ِﻦِ،ﻟﻴﻘِﻴ ﻢ ﻋﹶﻠﻴ ِﻪ ﺍ ﹸ
ﺼِﺒﻴ ٍﺔ،ﻭﺍ ﹾﻏﺘِﺮﺍ ٍﺭ
ﻼ ِﻡ ﺇ ﱠﻻ ﻋ ﻦ ﺟ ﻬ ٍﻞ ﻭ ﻋ ﻫ ﺆ ﹶﻻ ِﺀ ﹶﻻ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﹶﺃ ﻣ ﺮ ﺍﻟﺪﻳ ِﻦ ،ﻭﹶﻟ ﻢ ﻳ ﻌ ِﺮﺿﻮﺍ ﻋ ِﻦ ﺍ ِﻹ ﺳ ﹶ
ﺸ ﺮ ﺍﻟ ﺪ ﻋ ﻮ ﹸﺓ ﺑﻴ ﻦ ِﻋﺒﺎ ِﺩ ِﻩ ،ﻭِﻟ ﻬﺬﹶﺍ ﻛﹶﺎ ﹶﻥ
ﷲ ،ﻭِﻟﺘﻨﺘ ِ
ﷲ ﹶﺃﻣﺎﻧ ﻬ ﻢ ِﻟﻴ ﻌﹶﻠﻤﻮﺍ ﺩِﻳ ﻦ ﺍ ِ ﻉ ﺍُ ﺑِﺎﻟ ﹸﻘ ﻮ ِﺓ،ﻭﹶﻗ ﺪ ﺷ ﺮ
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ﺏ ِﻫﺪﺍﻳ ِﺔ ﺍﻟ ﹶﻜِﺜﲑِﻳ ﻦ ِﻣﻨ ﻬ ﻢ.
ﻚ ِﻣ ﻦ ﹶﺃ ﺳﺒﺎ ِ ﺴﺘ ﺮﺷِﺪﹰﺍ ﺑِﺎﻵﻳ ِﺔ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﻳ ﻌﻄِﻲ ﹶﺃﻣﺎﻧ ﻪ ﻣ
ﱯ،ﻃﺎﻟﺒﺎ ﺍﻷﻣﺎﻥ ﻣﻨﻪ.
ﻭﻓﻴﻬﺎ ﺑﻴﺎﻥ ﳊﻜﻢ ﻣﻦ ﺟﺎﺀ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻣﺴﺘﺠﲑﺍ ﺑﺎﻟﻨ
ﱯ،ﻟﻴﻌﺮﻑﻓﻔﻰ ﻏﲑ ﻣﻴﺪﺍﻥ ﺍﻟﻘﺘﺎﻝ،ﻭﰱ ﺣﺎﻝ ﺍﻟﺴﻠﻢ،ﻗﺪ ﻳﺮﻯ ﺑﻌﺾ ﺍﳌﺸﺮﻛﲔ ﺃﻥ ﻳﻠﺘﻘﻰ ﺑﺎﻟﻨ
ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ،ﻭﻟﻴﻌﺮﺽ ﻋﻠﻰ ﻋﻘﻠﻪ ﻭﻗﻠﺒﻪ ﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻹﺳﻼﻡ،ﻭﺫﻟﻚ ﺣ ﻖ ﻟﻪ،ﳚﺐ ﺃﻟﹼﺎ
ﳛﺮﻡ ﻣﻨﻪ..ﻟﻴﻜﻮﻥ ﺇﳝﺎﻧﻪ ﻋﻠﻰ ﻋﻠﻢ،ﻭﰱ ﻏﲑ ﺇﻛﺮﺍﻩ..
- ٣٩٩ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻁ ﺍﻟﻌﻠﻤﻴﺔ ) (٢٥٥ /٤ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ ) (٣٣٦ /٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ
ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ) (٥١١ /٧ﻣﻦ ﻃﺮﻕ ﺍﻟﻮﺍﻗﺪﻱ
- ٤٠٠ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،١٢٤٢:ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
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ﱮ ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺴﺘﺠﻴﺐ ﻟﺪﻋﻮﺓ ﻣﻦ ﻳﺪﻋﻮﻩ ﺇﱃ ﻃﻠﺐ ﺍﻷﻣﺎﻥ ﰱ
ﻭﳍﺬﺍ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻨ
ﺟﻮﺍﺭﻩ،ﻭﺫﻟﻚ ﺣﱴ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﷲ،ﺃﻱ ﺣﱴ ﻳﺴﻤﻊ ﻣﺎ ﻧﺰﻝ ﻋﻠﻰ ﺍﻟﻨﱯ ﻣﻦ ﻗﺮﺁﻥ ﻳﻘﺮﺭ
ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ،ﻭﺃﺣﻜﺎﻡ ﺷﺮﻳﻌﺘﻪ،ﰒ ﺇﻥ ﳍﺬﺍ ﺍﳌﺴﺘﺄﻣﻦ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ
ﻳﺴﻤﺢ ﻟﻪ ﺑﺎﻟﻨﻈﺮ ﻭﺍﻟﺘﺪﺑﺮ ﻓﻴﻤﺎ ﲰﻊ ﻣﻦ ﻛﻼﻡ ﺍﷲ،ﻭﺃﻥ ﳚﺎﺏ ﺇﱃ ﻫﺬﺍ،ﺣﱴ ﻳﻨﻘﻄﻊ
ﻋﺬﺭﻩ،ﻭﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺍﳊﺠﺔ..
ﻓﺈﻥ ﻭﺟﺪ ﻓﻴﻤﺎ ﲰﻊ ﻭﻭﻋﻰ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﻣﺎ ﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻹﳝﺎﻥ،ﰒ ﺁﻣﻦ..
ﻓﻬﻮ ﰱ ﺍﳌﺆﻣﻨﲔ،ﻟﻪ ﻣﺎ ﳍﻢ ﻭﻋﻠﻴﻪ ﻣﺎ ﻋﻠﻴﻬﻢ..
ﻭﺇﻥ ﺃﺻ ﻢ ﺍﷲ ﲰﻌﻪ،ﻭﺃﻋﻤﻰ ﺑﺼﺮﻩ،ﻭﺣﺠﺐ ﺑﺼﲑﺗﻪ،ﻓﻠﻢ ﺗﻨﻔﺬ ﺷﻌﺎﻋﺎﺕ ﺍﳍﺪﻯ ﺇﱃ ﻗﻠﺒﻪ،ﻭﺁﺛﺮ
ﺐ ﺍﻟﻌﻤﻰ ﻋﻠﻰ ﺍﳍﺪﻯ،ﻓﺈﻥ ﻟﻪ ﻣﺎ ﺍﺧﺘﺎﺭ..ﻻ ﺳﻠﻄﺎﻥ ﻷﺣﺪ ﺍﻟﻀﻼﻝ ﻋﻠﻰ ﺍﻹﳝﺎﻥ،ﻭﺍﺳﺘﺤ
ﱮ،ﻭﺫﻣﺔ ﺍﳌﺆﻣﻨﲔ
ﻋﻠﻴﻪ،ﻭﻻ ﺳﺒﻴﻞ ﻷﺣﺪ ﺃﻥ ﻳﻨﺎﻟﻪ ﺑﻀ ﺮ ﺃﻭ ﺃﺫﻯ،ﻓﻬﻮ ﺍﻵﻥ ﰱ ﺫﻣﺔ ﺍﻟﻨ
ﱮ -ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ -ﺃﻥ ﻳﻀﻤﻦ ﺳﻼﻣﺘﻪ،ﻭﺃﻥ ﻳﻜﻔﻞ ﻟﻪ ﺍﻷﻣﻦ ﲨﻴﻌﺎ..ﻭﻋﻠﻰ ﺍﻟﻨ
ﱮ،ﺃﻭ ﺭﻏﺐ ﻫﻮ ﰱ ﺃﻥ ﻳﻠﺤﻖ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻣﺎ ﺩﺍﻡ ﰱ ﺭﺣﺎﺏ ﺍﳌﺴﻠﻤﲔ..ﰒ ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﻨ
ﱮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻳﻘﻮﻡ ﻋﻠﻰ ﺣﺮﺍﺳﺘﻪ،ﻭﺳﻼﻣﺘﻪ،ﺣﱴ ﺑﺄﻫﻠﻪ،ﺃﺟﻴﺐ ﺇﱃ ﻫﺬﺍ،ﻭﻭﻛﻞ ﺑﻪ ﺍﻟﻨ
ﻳﺒﻠﻎ ﻣﺄﻣﻨﻪ،ﺃﻱ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳚﺪ ﻓﻴﻪ ﺍﻷﻣﻦ ﺑﲔ ﺃﻫﻠﻪ ﻭﻋﺸﲑﺗﻪ..
ﺃﻻ ﻓﻠﺘﺨﺮﺱ ﺃﻟﺴﻨﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻗﺎﻡ ﻋﻠﻰ ﺍﻟﺴﻴﻒ ﻭﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ!! ﻓﻬﺬﺍ
ﺻﻨﻴﻊ ﺍﻹﺳﻼﻡ ﻣﻊ ﺃﻋﺪﺍﺋﻪ ﺣﲔ ﻻ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﺣﺮﺏ ﻣﻌﻪ،ﺃﻭ ﻋﺪﻭﺍﻥ ﻋﻠﻴﻪ..ﺇﻧﻪ ﺳﻠﻢ
ﺧﺎﻟﺺ،ﻭﺇﻧﺴﺎﻧﻴﺔ ﰱ ﺃﺭﻓﻊ ﻣﻨﺎﺯﳍﺎ..ﻓﻼ ﺇﻛﺮﺍﻩ ﰱ ﺍﻟﺪﻳﻦ،ﻭﻻ ﻋﺪﻭﺍﻥ ﻋﻠﻰ ﻣﻦ ﳜﺘﻠﻔﻮﻥ ﻣﻊ
ﺍﳌﺴﻠﻤﲔ ﺍﺧﺘﻼﻓﺎ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﻭﺍﻟﻨﻈﺮ.
ﻭﻟﻴﺲ ﰱ ﺍﻟﺪﻋﻮﺍﺕ ﺩﻋﻮﺓ ﲢﺘﺮﻡ ﺍﻟﻌﻘﻞ،ﻭﲤﻨﺤﻪ ﺣﻘﻪ ﺍﳌﻄﻠﻖ ﰱ ﺍﻟﻨﻈﺮ ﻭﺍﻻﺧﺘﻴﺎﺭ -ﻛﺪﻋﻮﺓ
ﺍﻹﺳﻼﻡ،ﺍﻟﱵ ﻻ ﺗﻔﺮﺽ ﺳﻠﻄﺎﻥ ﺍﳊﻖ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻬﺎ،ﻋﻠﻰ ﺃﻱ ﺫﻯ ﻋﻘﻞ،ﻭﻟﻮ ﻛﺎﻥ ﻋﻘﻼ
ﺟﻬﻮﻻ ﳏﻤﻘﺎ! ﺫﻟﻚ ﺃﻥ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻣﻦ ﳘﹼﻪ ﺍﻣﺘﺪﺍﺩ ﻇﻠﹼﻪ ﻋﻠﻰ ﻣﺴﺎﺣﺎﺕ ﳑﺘﺪﺓ ﻣﻦ
ﺍﻷﺭﺽ،ﻭﻻ ﺍﻟﺘﺴﻠﻂ ﻋﻠﻰ ﺃﻋﺪﺍﺩ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻨﺎﺱ،ﺷﺄﻥ ﺍﻟﻐﺰﺍﺓ ﻭﺍﻟﻔﺎﲢﲔ،ﻓﻤﺜﻞ ﻫﺬﺍ ﻻ ﻳﻘﻴﻢ
ﰱ ﺍﻟﻘﻠﻮﺏ ﺩﻳﻨﺎ،ﻭﻻ ﻳﺜﺒﺖ ﰱ ﺍﻷﺭﺽ ﻋﻘﻴﺪﺓ..ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻳﻬ ﻢ ﺍﻹﺳﻼﻡ ﺃﻭﻻ ﻭﺃﺧﲑﺍ،ﻫﻮ ﺃﻥ
ﳚﺪ ﺍﻟﻌﻘﻮﻝ ﺍﻟﱵ ﺗﺘﻘﺒﻞ ﺩﻋﻮﺗﻪ،ﻭﺍﻟﻨﻔﻮﺱ ﺍﻟﱵ ﺗﺴﺘﺠﻴﺐ ﳍﺎ،ﻭﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﺗﻌﻤﺮ ﺎ..ﻭﻻ ﻋﻠﻴﻪ
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ﺑﻌﺪ ﻫﺬﺍ ﺃﻥ ﻳﻘ ﹼﻞ ﺃﺗﺒﺎﻋﻪ ﺃﻭ ﻳﻜﺜﺮﻭﺍ،ﻭﺃﻥ ﺗﺘﺴﻊ ﺩﻭﻟﺘﻪ ﺃﻭ ﺗﻀﻴﻖ..ﺇﺫ ﻟﻴﺴﺖ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ
ﳊﺴﺎﺏ ﻓﺮﺩ ﺃﻭ ﲨﺎﻋﺔ،ﻭﺇﳕﺎ ﻫﻰ ﺧﲑ ﳑﺪﻭﺩ ﻟﻠﻨﺎﺱ،ﻓﻤﻦ ﻃﻌﻢ ﻣﻨﻪ،ﻭﺍﺳﺘﻄﺎﺑﻪ،ﻓﺬﻟﻚ ﻟﻪ،ﻭﻣﻦ
ﺤ ﻖ ِﻣ ﻦ ﺭﺑ ﹸﻜ ﻢ ﹶﻓ ﻤ ﻦ ﺷﺎ َﺀ
ﺃﻋﺮﺽ ﻋﻨﻪ ﻭﲢﺎﺷﻰ ﺍﻷﺧﺬ ﻣﻨﻪ ﻓﻠﻴﺲ ﻷﺣﺪ ﻋﻠﻴﻪ ﺳﻠﻄﺎﻥ »:ﻭﹸﻗ ِﻞ ﺍﹾﻟ
ﹶﻓ ﹾﻠﻴ ﺆ ِﻣ ﻦ ﻭ ﻣ ﻦ ﺷﺎ َﺀ ﹶﻓ ﹾﻠﻴ ﹾﻜ ﹸﻔ ﺮ« ..
ﻚ ِﺑﹶﺄﻧ ﻬ ﻢ ﹶﻗ ﻮ ﻡ ﻻ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ« ﺇﺷﺎﺭﺓ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﻟﺮﻓﻖ ﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ
ﻭﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ»:ﺫِﻟ
ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻟﻴﻌﺮﺿﻮﺍ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻋﻘﻮﳍﻢ،ﻓﻬﻢ ﻋﻠﻰ ﺟﻬﻞ ﻭﺟﻔﺎﺀ،ﻭﰱ ﻇﻼﻡ ﺟﺎﻫﻠﻴﺔ ﻃﺎﻝ
ﻋﻠﻴﻬﻢ ﺍﻷﻣﺪ ﻓﻴﻬﺎ..ﻭﺇﺫ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻢ،ﻓﺈﻥ ﻣﻦ ﺷﺄﻥ ﻣﻦ ﻳﺘﻮﻟﹼﻰ ﺍﻻﺳﺘﺸﻔﺎﺀ ﳍﻢ ﻣﻦ
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ﺩﺍﺋﻬﻢ،ﺃﻥ ﻳﺘﺮﻓﻖ ﻢ،ﺣﲔ ﻳﺮﺍﻫﻢ ﻳﻌﺸﻮﻥ ﻋﻦ ﺍﻟﻨﻮﺭ،ﻭﻳﻌﻤﻮﻥ ﻋﻠﻰ ﺍﳍﺪﻯ..
ﺇﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺇﻋﻼﻡ ﳌﻦ ﻻ ﻳﻌﻠﻤﻮﻥ،ﻭﺇﺟﺎﺭﺓ ﳌﻦ ﻳﺴﺘﺠﲑﻭﻥ،ﺣﱴ ﻣﻦ ﺃﻋﺪﺍﺋﻪ ﺍﻟﺬﻳﻦ ﺷﻬﺮﻭﺍ
ﻋﻠﻴﻪ ﺍﻟﺴﻴﻒ ﻭﺣﺎﺭﺑﻮﻩ ﻭﻋﺎﻧﺪﻭﻩ ..ﻭﻟﻜﻨﻪ ﺇﳕﺎ ﳚﺎﻫﺪ ﺑﺎﻟﺴﻴﻒ ﻟﻴﺤﻄﻢ ﺍﻟﻘﻮﻯ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ
ﲢﻮﻝ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﲰﺎﻉ ﻛﻼﻡ ﺍﷲ ﻭﲢﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻌﻠﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻓﺘﺤﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ
ﺍﳍﺪﻯ،ﻛﻤﺎ ﲢﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﻴﺪ ﻭﺗﻠﺠﺌﻬﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ..ﻭﻣﱴ
ﺣﻄﻢ ﻫﺬﻩ ﺍﻟﻘﻮﻯ،ﻭﺃﺯﺍﻝ ﻫﺬﻩ ﺍﻟﻌﻘﺒﺎﺕ،ﻓﺎﻷﻓﺮﺍﺩ -ﻋﻠﻰ ﻋﻘﻴﺪﻢ -ﺁﻣﻨﻮﻥ ﰲ ﻛﻨﻔﻪ
ﻳﻌﻠﻤﻬﻢ ﻭﻻ ﻳﺮﻫﺒﻬﻢ ﻭﳚﲑﻫﻢ ﻭﻻ ﻳﻘﺘﻠﻬﻢ ﰒ ﳛﺮﺳﻬﻢ ﻭﻳﻜﻔﻠﻬﻢ ﺣﱴ ﻳﺒﻠﻐﻮﺍ ﻣﺄﻣﻨﻬﻢ ..ﻫﺬﺍ
ﻛﻠﻪ ﻭﻫﻢ ﻳﺮﻓﻀﻮﻥ ﻣﻨﻬﺞ ﺍﷲ! ﻭﰲ ﺍﻷﺭﺽ ﺍﻟﻴﻮﻡ ﺃﻧﻈﻤﺔ ﻭﻣﻨﺎﻫﺞ ﻭﺃﻭﺿﺎﻉ ﻣﻦ ﺻﻨﻊ ﺍﻟﻌﺒﻴﺪ
ﻻ ﻳﺄﻣﻦ ﻓﻴﻬﺎ ﻣﻦ ﳜﺎﻟﻔﻬﺎ ﻣﻦ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻻ ﻋﻠﻰ ﻣﺎﻟﻪ ﻭﻻ ﻋﻠﻰ ﻋﺮﺿﻪ ﻭﻻ ﻋﻠﻰ
ﺣﺮﻣﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺣﺮﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ! ﰒ ﻳﻘﻒ ﻧﺎﺱ ﻳﺮﻭﻥ ﻫﺬﺍ ﰲ ﻭﺍﻗﻊ ﺍﻟﺒﺸﺮ ﻭﻫﻢ ﻳﺘﻤﺘﻤﻮﻥ
ﻭﳚﻤﺠﻤﻮﻥ ﻟﺪﻓﻊ ﺍﻻﺎﻡ ﺍﻟﻜﺎﺫﺏ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺑﺘﺸﻮﻳﻪ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﺇﺣﺎﻟﺘﻪ ﺇﱃ ﳏﺎﻭﻟﺔ
٤٠٢
ﻫﺎﺯﻟﺔ ﻗﻮﺍﻣﻬﺎ ﺍﻟﻜﻼﻡ ﰲ ﻭﺟﻪ ﺍﻟﺴﻴﻒ ﻭﺍﳌﺪﻓﻊ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻭﰲ ﻛﻞ ﺯﻣﺎﻥ!
ﺐ ﹶﺃ ﹾﻥﻑ ﺷﺮﺍِﺋ ﻊ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻭ ﺟ ﺴ ﻤ ﻊ ﹶﻛﻠﹶﺎ ﻡ ﺍﻟﱠﻠ ﻪ ،ﻭﻳ ﻌ ِﺮ ﺐ ﺍﹾﻟﹶﺄﻣﺎ ﹸﻥ ِﻟﻴ
ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ":ﻭ ﻣ ﻦ ﹶﻃﹶﻠ
ِﺧﻠﹶﺎﻓﹰﺎ .ﻭِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ﻳ ﻌﻄﹶﺎ ﻩ،ﹸﺛ ﻢ ﻳ ﺮ ﺩ ﺇﻟﹶﻰ ﻣ ﹾﺄ ﻣِﻨ ِﻪ.ﻟﹶﺎ ﻧ ﻌﹶﻠ ﻢ ﻓِﻲ
ﻚﺱ؛ ﻭ ﹶﺫِﻟ
ﻚ ﺇﻟﹶﻰ ﺍﻟﻨﺎ ِ ﺐ ﻋ ﻤ ﺮ ﺑ ﻦ ﻋ ﺒ ِﺪ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ِﺑ ﹶﺬِﻟ
ﹶﻗﺘﺎ ﺩ ﹸﺓ ،ﻭ ﻣ ﹾﻜﺤﻮ ﹲﻝ،ﻭﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ،ﻭﺍﻟﺸﺎِﻓ ِﻌ ﻲ .ﻭ ﹶﻛﺘ
- ٤٠١ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ )(٧٠٤ /٥
- ٤٠٢ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢١٧٧:
٢٤٥
ﺴ ﻤ ﻊ ﻛﹶﻼ ﻡ ﺍﻟﱠﻠ ِﻪ ﹸﺛ ﻢ
ﲔ ﺍ ﺳﺘﺠﺎ ﺭ ﻙ ﹶﻓﹶﺄ ِﺟ ﺮ ﻩ ﺣﺘﻰ ﻳ
ﺸ ِﺮ ِﻛ
ِﻟ ﹶﻘ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ }:ﻭِﺇ ﹾﻥ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﹶﺃﺑِﻠ ﻐ ﻪ ﻣ ﹾﺄ ﻣﻨ ﻪ{ ]ﺍﻟﺘﻮﺑﺔ.[٦:ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲِ :ﻫ ﻲ ﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ .ﻭﻳﺠﻮ ﺯ ﻋ ﹾﻘ ﺪ ﺍﹾﻟﹶﺄﻣﺎ ﹸﻥ ﻟِﻠ ﺮﺳﻮ ِﻝ
ﲔ. ﺸ ِﺮ ِﻛ ﺴﺘ ﹾﺄ ِﻣ ِﻦ؛ِﻟﹶﺄ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﻛﹶﺎ ﹶﻥ ﻳ ﺆ ﻣ ﻦ ﺭ ﺳ ﹶﻞ ﺍﹾﻟ ﻤ ﻭﺍﹾﻟ ﻤ
ﺴﻴِﻠ ﻤ ﹶﺔ،ﻗﹶﺎ ﹶﻝ»:ﹶﻟ ﻮﻟﹶﺎ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺳ ﹶﻞ ﻟﹶﺎ ﺗ ﹾﻘﺘ ﹸﻞ ﹶﻟ ﹶﻘﺘ ﹾﻠﺘ ﹸﻜﻤﺎ« .ﻭِﻟﹶﺄ ﱠﻥ ﺍﹾﻟﺤﺎ ﺟ ﹶﺔ ﺗ ﺪﻋﻮ ﺇﻟﹶﻰ
ﻭﹶﻟﻤﺎ ﺟﺎ َﺀ ﻩ ﺭﺳﻮﻟﹶﺎ ﻣ
ﺤ ﹸﺔ ﺍﹾﻟ ﻤﺮﺍ ﺳﹶﻠ ِﺔ .ﻭﻳﺠﻮ ﺯ ﻋ ﹾﻘ ﺪ ﺍﹾﻟﹶﺄ ﻣﺎ ِﻥ ِﻟ ﹸﻜ ﱢﻞ
ﺼﹶﻠ
ﺕ ﻣ
ﻚ ،ﹶﻓِﺈﻧﻨﺎ ﹶﻟ ﻮ ﹶﻗﺘ ﹾﻠﻨﺎ ﺭ ﺳﹶﻠ ﻬ ﻢ،ﹶﻟ ﹶﻘﺘﻠﹸﻮﺍ ﺭ ﺳﹶﻠﻨﺎ ،ﹶﻓﺘﻔﹸﻮ
ﹶﺫِﻟ
ﻑ ﺍﹾﻟ ﻬ ﺪﻧ ِﺔ،ﹶﻓِﺈﻧﻬﺎ ﻟﹶﺎ
ﺨﻠﹶﺎ ِﺼ ﲑ ﹰﺓِ،ﺑ ِ ﺖ ﹶﻃﻮِﻳﹶﻠ ﹰﺔ ﹶﺃ ﻭ ﹶﻗ ِﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬﻤﺎ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ﻭ ﻣ ﹶﻘﻴﺪﺍ ِﺑ ﻤ ﺪ ٍﺓ ،ﺳﻮﺍ ٌﺀ ﻛﹶﺎﻧ
ﺨﻠﹶﺎِﻓ ِﻪ.ﺠﻬﺎ ِﺩ ،ﻭ ﻫﺬﹶﺍ ِﺑ ِ
ﺗﺠﻮ ﺯ ﺇﻟﱠﺎ ﻣ ﹶﻘﻴ ﺪ ﹰﺓ؛ِﻟﹶﺄ ﱠﻥ ﻓِﻲ ﺟﻮﺍ ِﺯﻫﺎ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ﺗ ﺮﻛﹰﺎ ِﻟ ﹾﻠ ِ
ﺿﻲ :ﻭﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳﻘِﻴﻤﻮﺍ ﻣ ﺪ ﹶﺓ ﺍﹾﻟ ﻬ ﺪﻧ ِﺔ ِﺑ ﻐﻴ ِﺮ ِﺟ ﺰﻳ ٍﺔ.ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ :ﻭ ﻫﺬﹶﺍ ﻇﹶﺎ ِﻫ ﺮ ﹶﻛﻠﹶﺎ ِﻡ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎ ِ
ﺴِﻠ ﻢ ﹶﺃ ﻭ
ﺸﺮِ ﻙ ﻓِﻲ ﺩﺍ ِﺭ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳ ﹶﺃ ﺣ ﻤ ﺪ؛ِﻟﹶﺄﻧ ﻪ ﻗِﻴ ﹶﻞ ﹶﻟ ﻪ:ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ:ﻟﹶﺎ ﻳﺘ ﺮ ﻙ ﺍﹾﻟ ﻤ
ﻒ ﹶﻗ ﻮ ﹶﻝ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ .ﻭﻗﹶﺎ ﹶﻝ
ﻱ.ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﻤ ﺪ ﺇﺫﹶﺍ ﹶﺃ ﻣﻨﺘﻪ،ﹶﻓ ﻬ ﻮ ﻋﻠﹶﻰ ﻣﺎ ﹶﺃ ﻣﻨﺘﻪ .ﻭﻇﹶﺎ ِﻫ ﺮ ﻫﺬﹶﺍ ﹶﺃﻧ ﻪ ﺧﺎﹶﻟ ﻳ ﺆ ﺩ
ﺏِ :ﻋ ﻨﺪِﻱ ﹶﺃﻧﻪ ﻟﹶﺎ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳﻘِﻴ ﻢ ﺳﻨ ﹰﺔ ِﺑ ﻐﻴ ِﺮ ِﺟ ﺰﻳ ٍﺔ .ﻭ ﻫﺬﹶﺍ ﹶﻗ ﻮ ﹸﻝ ﺨﻄﱠﺎ ِ ﹶﺃﺑﻮ ﺍﹾﻟ
ﺠ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳ ٍﺪ ﻭ ﻫ ﻢ ﺻﺎ ِﻏﺮﻭ ﹶﻥ{ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ،ﻭﺍﻟﺸﺎِﻓ ِﻌ ﻲ؛ِﻟ ﹶﻘ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ }:ﺣﺘﻰ ﻳ ﻌﻄﹸﻮﺍ ﺍﹾﻟ ِ
]ﺍﻟﺘﻮﺑﺔ .[٢٩:ﻭ ﻭ ﺟ ﻪ ﺍﹾﻟﹶﺄ ﻭ ِﻝ،ﹶﺃ ﱠﻥ ﻫﺬﹶﺍ ﻛﹶﺎِﻓ ﺮ ﹸﺃﺑِﻴ ﺢ ﹶﻟ ﻪ ﺍﹾﻟِﺈﻗﹶﺎ ﻣ ﹸﺔ ﻓِﻲ ﺩﺍ ِﺭ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡِ ،ﻣ ﻦ ﹶﻏﻴ ِﺮ ﺍﹾﻟِﺘﺰﺍ ِﻡ
ﺠ ﻮ ﺯ ﹶﺃ ﺧ ﹶﺬ ﺼﺒﻴﺎ ِﻥ ،ﻭِﻟﹶﺄ ﱠﻥ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ِﻣ ﻤ ﻦ ﻟﹶﺎ ﻳ ِﺟ ﺰﻳ ٍﺔ،ﹶﻓﹶﻠ ﻢ ﺗ ﹾﻠ ﺰ ﻣ ﻪ ِﺟ ﺰﻳ ﹲﺔ،ﻛﹶﺎﻟﻨﺴﺎ ِﺀ ﻭﺍﻟ
ﺠ ﺰﻳ ﹶﺔ ﻟﹶﺎ ﺗ ﺆ ﺧ ﹸﺬ ِﻣﻨ ﻪ ﻓِﻲ ﺍﹾﻟ ﻤ ﺪﺗﻴ ِﻦ،ﹶﻓِﺈﺫﹶﺍ
ﺴﻨ ﹸﺔ ﻭﻣﺎ ﺩﻭﻧﻬﺎ،ﻓِﻲ ﹶﺃﻥﱠ ﺍﹾﻟ ِ
ﺴﺘﻮِﻱ ﻓِﻲ ﺣ ﱢﻘ ِﻪ ﺍﻟ ﺠ ﺰﻳ ِﺔ ِﻣﻨ ﻪ،ﻳ
ﺍﹾﻟ ِ
ﺕ ﻓِﻲ ﺍﹾﻟﹸﺄ ﺧﺮﻯِ ،ﻗﻴﺎﺳﺎ ﹶﻟﻬﺎ ﻋﹶﻠﻴﻬﺎ .ﻭﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ }:ﺣﺘﻰ ﺕ ﹶﻟ ﻪ ﺍﹾﻟِﺈﻗﹶﺎ ﻣ ﹸﺔ ﻓِﻲ ﺇ ﺣﺪﺍ ﻫﻤﺎ،ﺟﺎ ﺯ ﺟﺎ ﺯ
ﺹ ِﻣﻨﻬﺎ
ﺨﺼﻮ ﻱ ﻳ ﹾﻠﺘ ِﺰﻣﻮﻧﻬﺎ ،ﻭﹶﻟ ﻢ ﻳ ِﺮ ﺩ ﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺍﹾﻟِﺈ ﻋﻄﹶﺎ ِﺀ ،ﻭ ﻫﺬﹶﺍ ﻣ
ﺠ ﺰﻳ ﹶﺔ{ ]ﺍﻟﺘﻮﺑﺔ.[٢٩:ﹶﺃ ﻳ ﻌﻄﹸﻮﺍ ﺍﹾﻟ ِ
ﺖ ِﺑﻤﺎ ﺩﻭ ﹶﻥﺼ ﺼ ﺨ ﻕ،ﹶﻓِﺈﻧ ﻪ ﻳﺠﻮ ﺯ ﹶﻟ ﻪ ﺍﹾﻟِﺈﻗﹶﺎ ﻣ ﹸﺔ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﺍﹾﻟِﺘﺰﺍ ٍﻡ ﹶﻟﻬﺎ ،ﻭِﻟﹶﺄ ﱠﻥ ﺍﻟﹾﺂﻳ ﹶﺔ ﺗ
ﺑِﺎﻟِﺎﺗﻔﹶﺎ ِ
٤٠٣
ﺹ. .
ﺨﺼﻮ ِ
ﺤ ﱢﻞ ﺍﹾﻟ ﻤ
ﺲ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ
ﺤ ﻮ ِﻝ ،ﹶﻓﻨﻘِﻴ
ﺍﹾﻟ
- ٤٠٣ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )(٢٤٤ /٩
٢٤٦
א= سא"
م
א (א/ول ٥ .......................................................................................
دא א
دא )و'23ضא "٥ ......................................................... 0
( ١ﺍﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ ﰲ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﻟﻔﺮﻳﻀﺔ٥ ................................................. :
( ٢ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﺯﺩﻳﺎﺩ ﻣﻨﻬﺎ١٢ ........................:
(٣ﺍﺟﺘﻤﺎﻉ ﺍﻟﻘﺎﺋﺪ ﺑﺎﳉﻴﺶ ﻟﻠﺘﺸﺎﻭﺭ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﻗﺒﻞ ﺧﻮﺽ ﺍﳌﻌﺮﻛﺔ١٧ ...................:
( ٤ﺗﺸﻴﻴﻊ ﺍﻟﻐﺰﺍﺓ ﻋﻨﺪ ﺧﺮﻭﺟﻬﻢ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ٢٠ ...................................... :
ﺣﻜﻢ ﺗﻮﺩﻳﻊ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ٢٣ ...................................................... :
( ٥ﻣﺒﺎﻳﻌﺔ ﺍﳉﻴﺶ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻭﻋﺪﻡ ﺍﻟﻔﺮﺍﺭ٢٤ ................................................ :
( ٦ﺍﺗﻔﺎﻕ ﺍﻟﻐﺰﺍﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻋﻠﻰ ﺷﻌﺎﺭ ﳝﻴﺰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻏﲑﻫﻢ٢٦ ......................... :
(٧ﺗﻨﺸﻴﻂ ﺍﺎﻫﺪﻳﻦ ﺑﺎﻷﻧﺎﺷﻴﺪ٢٧ .............................................................. :
(٨ﺗﻘﺴﻴﻢ ﺍﳉﻴﺶ ﲢﺖ ﻧﻘﺒﺎﺀ ٢٩ .................................................................
(٩ﺍﻟﺘﻮﺭﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺪﻭ٣١ .......................................................................:
(١٠ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﳉﻬﺎﺩ ﺍﲣﺎﺫ ﺍﻷﻟﻮﻳﺔ ﻭﺍﻟﺮﺍﻳﺎﺕ٣٢ .............................................:
(١١ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ٣٥ .................................................... :
(١٢ﺗﺮﻏﻴﺐ ﺍﺎﻫﺪﻳﻦ ﰲ ﻗﺘﺎﻝ ﺍﻟﻌﺪﻭ٣٨ ....................................................... :
(١٣ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺧﺎﻑ ﺍﻟﻌﺪﻭ٣٩ ......................................................:
(١٤ﺍﻻﺳﺘﻨﺼﺎﺭ ﺑﺎﻟﻀﻌﻔﺎﺀ٤١ ...................................................................:
(١٥ﻓﻀﻞ ﺍﻟﻄﻠﻴﻌﺔ ﰲ ﺍﳊﺮﺏ٤٢ ............................................................... :
(١٦ﻭﻗﺖ ﺍﳋﺮﻭﺝ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ٤٢ ................................................... :
( ١٧ﺩﻋﻮﺓ ﺍﻟﻜﻔﺎﺭ ﺇﱃ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ٤٢ ................................................ :
ﺣﻜﻢ ﺍﻟﺪﻋﻮﺓ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ٤٣ ................................................................. :
(١٨ﺣﻜﻢ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﺍﳉﻬﺎﺩ٦١ .....................................................:
(١٩ﺣﻜﻢ ﺍﺳﺘﺌﺬﺍﻥ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ٦٢ ......................................................... :
(٢٠ﺣﻜﻢ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﻗﹶﺘﻞ ﺍﳌﺴﻠﻢ ﰒ ﺃﺳﻠﻢ ﻭﻗﹸﺘﻞ٦٣ ........................................... :
(٢١ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﳋﻠﻔﺎﺀ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ٦٤ ....................................................... :
٢٤٧
א (א٦٩ .................................................................................... -+
4
دא א
7ل!
56א "٦٩ ....................................................................... 0
ﺣﻜﻢ ﺍﳋﺪﻋﺔ ﻭﺍﻟﻜﺬﺏ ﰲ ﺍﳊﺮﺏ٦٩ ........................................................... :
ﻧﻮﻡ ﺍﺎﻫﺪ ﲜﻮﺍﺭ ﺳﻼﺣﻪ٧٠ .................................................................... :
ﻋﺪﻡ ﻗﺘﻞ ﻏﲑ ﺍﳌﻘﺎﺗﻠﲔ٧١ ........................................................................:
:(١ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ٧٤ ..................................................................... .
:(٢ﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﺸﻴﻮﺥ ﺍﻟﺰﻣﲎ ﻭﺍﻷﺟﺮﺍﺀ٧٧ .................................................. .
ﺍﳊﺬﺭ ﻣﻦ ﺟﻮﺍﺳﻴﺲ ﺍﻟﻌﺪﻭ٩١ .................................................................. :
ﺍﳉﺎﺳﻮﺱ ﺍﳌﺴﻠﻢ ٩١ ..........................................................................
ﺍﳉﺎﺳﻮﺱ ﻏﲑ ﺍﳌﺴﻠﻢ٩٤ ..................................................................... .
ﺇﻋﺪﺍﺩ ﺍﻟﻌﻴﻮﻥ ﺍﻟﺴﺎﻫﺮﺓ ﳉﻤﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻷﻋﺪﺍﺀ ٩٨ .........................................
ﺃﻓﻀﻞ ﺃﻭﻗﺎﺕ ﺍﻟﻘﺘﺎﻝ١٠٢ ....................................................................... :
ﺍﻟﻌﻨﺎﻳﺔ ﲜﺮﺣﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻮﺗﺎﻫﻢ١٠٣ .......................................................... :
ﺍﳋﻴﻼﺀ ﰲ ﺍﳊﺮﺏ١١٠ .......................................................................... :
ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻌﺴﻜﺮ ﺍﺎﻫﺪﻳﻦ ﺑﺪﻭﻥ ﺇﺫﻥ ﺍﻷﻣﲑ١١٥ ..................................... :
ﺍﻟﻜﻒ ﻋﻤﻦ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﺃﻭ ﺷﻌﺎﺭﻩ١٢٢ ...................................................... :
ﻋﺪﻡ ﺇﻓﺴﺎﺩ ﺍﻷﻣﻮﺍﻝ١٢٨ ....................................................................... :
ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﺘﺪﻣﲑ ﻭﺍﻹﺗﻼﻑ١٣٢ ............................................................ :
ﻑ ﺍ َﻷ ﻣﻮﺍﻝ١٤١ ......................................................................... :
ﻼ
ِﺇﺗ ﹶ
ﻒ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ُﺀ ﻋﻠﹶﻰ ﹶﺃ ﹾﻗﻮﺍ ٍﻝ١٤٤ ............................... :
ﺤﺮِﻳ ِﻘ ِﻪ ﺍ ﺧﺘ ﹶﻠ
ﻭﻓِﻲ ﺗ ﻐﺮِﻳ ِﻖ ﺍﻟﻨﺤﻞ ﻭﺗ
ﺠﻨِﻴ ِﻖ١٤٥ ......................................:
ﺤﺮِﻳ ﻖ ﺍﹾﻟ ﻌ ﺪﻭ ﺑِﺎﻟﻨﺎﺭِ ،ﻭﺗ ﻐﺮِﻳ ﹸﻘ ﻪ ﺑِﺎﹾﻟﻤﺎﺀِ ،ﻭ ﺭ ﻣﻴ ﻪ ﺑِﺎﹾﻟ ﻤ ﻨ
ﺗ
ﺍﳋﻼﻑ ﰲ ﺍﳌﺜﻠﺔ١٥٠ ........................................................................... :
ﺣﻜﻢ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻷﺳﻠﺤﺔ ﺍﳊﺪﻳﺜﺔ١٥٩ ................................................ :
ﻋﺪﻡ ﺇﻧﺰﺍﻝ ﺍﶈﺎﺭﺑﲔ ﻋﻠﻰ ﺫﻣﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻭ ﺇﻧﺰﺍﳍﻢ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ١٦٣ ............. :
ﺩﻋﻮﺓ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﶈﺎﺭﺑﲔ ﺇﱃ ﺍﳍﺠﺮﺓ ﺇﱃ ﺑﻼﺩ ﺍﻹﺳﻼﻡ١٧٦ ................................. :
ﺍﻟﺮﻓﻖ ﺑﺎﻷﺳﲑ،ﻭﺍﳌﻦ ﻋﻠﻴﻪ ﺇﺫﺍ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﻓﻴﻪ ﻣﺼﻠﺤﺔ١٧٧ ..................................... :
ﻭﻫﻞ ﳚﻮﺯ ﻟﻐﲑ ﺍﻹﻣﺎﻡ ﻗﺘﻞ ﺍﻷﺳﲑ؟ ١٩٠ .........................................................
٢٤٨
ﻣﺎ ﻳﻘﻮﻟﻪ ﺇﺫﺍ ﺭﺃﻯ ﻣﻼﻣﺢ ﺍﻟﻨﺼﺮ١٩١ ............................................................:
א (א١٩٤ ..................................................................................
4
دא
א
د "8א!
7+א "١٩٤ ............................................................... 0
ﺇﻇﻬﺎﺭ ﺍﻟﺘﺠﻠﺪ ﻟﻠﻌﺪﻭ،ﻭﻟﻮ ﺃﺣﺮﺯ ﺍﻧﺘﺼﺎﺭﹰﺍ ﻋﻠﻰ ﺍﺎﻫﺪﻳﻦ ﺍﳌﺴﻠﻤﲔ١٩٤ ......................... .
ﻣﻮﺍﺻﻠﺔ ﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﻘﺘﺎﱄ ﻭﻋﺪﻡ ﺍﻟﻘﻌﻮﺩ ﻋﻨﻪ٢٠٦ ............................................... :
ﺩﻓﻦ ﻗﺘﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺼﺎﺭﻋﻬﻢ٢٠٧ .......................................................... :
ﺍﻟﺘﺒﺸﲑ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﻔﺘﺢ٢١٩ .................................................................... :
ﺍﺳﺘﻘﺒﺎﻝ ﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﺘﺮﺣﻴﺐ ﻢ٢٢٣ .......................................................... :
ﺇﺷﻌﺎﺭ ﻗﺎﺩﺓ ﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ ﺑﺎﻟﺘﻜﺮﱘ ﺗﺄﻟﻴﻔﹰﺎ ﻟﻘﻠﻮﻢ٢٢٩ .........................................:
א (אא ٢٣٨ .................................................................................. 9
":دא
א
دא"
٢٣٨ ...................................................................... #
ﻋﺪﻡ ﻗﺘﻞ ﺍﻟﺮﺳﻞ٢٣٨ ........................................................................... :
ﺗﺄﻣﲔ ﻣﻦ ﻃﻠﺐ ﻣﻦ ﺍﶈﺎﺭﺑﲔ ﲰﺎﻉ ﻛﻼﻡ ﺍﷲ ﻭﺗﻌﻠﻢ ﻣﻌﲎ ﺍﻹﺳﻼﻡ٢٤٣ ......................... :
٢٤٩
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