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-2ﺍﻻﻛﺘﻔﺎﺀ ﲟﺎ ﻧﺸﺮ ﻣﻦ ﻛﺘﺐ ﺍﻷَﻧﺴﺎﺏ ﻭﺍﻟﺮﺣﻼﺕ ﻭﻣﻌﺎﺟﻢ ﺍﻟﺒﻠﺪﺍﻥ ﺇِﱃ ﺣﺪﻭﺩ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻭﺍﺳﺘﺤﻴﺎﺀ ﻣﺎ
ﺑﻌﺪ ﺫﻟﻚ ﳑﺎ ﻳﻀﻴﻒ ﻣﻌﻠﹶﻮﻣﺎﺕ ﻭﻻ ﻳﻜﺮﺭﻫﺎ.ﻭﻗﺪ ﺃﺣﺴﻦ ﺍﻟﺸﻴﺦ ﲪﺪ ﺻﻨﻌﺎﹰ ﰲ ﻧﺸﺮﻩ ﻟﻘﺴﻢ ﻣﻦ"ﻣﺴﺎﻟﻚ
ﺍﻷَﺑﺼﺎﺭ" ﺭﻏﻢ ﺃﹶﻧﻪ ﺃﹶﻓﺎﺩ ﻣﻨﻪ ﺍﻟﻨﺴﺎﺑﻮﻥ ﺍﻟﺬﻳﻦ ﺟﺎﺅﺍ ﺑﻌﺪ ﺍﺑﻦ ﻓﻀﻞ ﺍﷲ.ﻭﻟﻘﺪ ﺃﻓﺎﺩ ﺍﻟﺸﻴﺦ ﲪﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﺑﻦ
ﺭﺳﻮﻝ ﺇِﻓﺎﺩﺕ ﻫﻮ ﺍﻟﹶﻤﺼﺪﺭ ﺍﻟﹶﻮﺣﻴﺪ ﻓﻴﻬﺎ .ﻭﺣﺒﺬﺍ ﻟﹶﻮ ﺍﺳﺘﻤﺮﺕ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻜﺘﺐ ﺍﻷَﻧﺴﺎﺏ ﻟﹶﻤﺎ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ
ﻭﺍﻻﺣﺘﻔﺎﺀ ﺑﻜﻞ ﻣﺎ ﺗﺄﺧﺮ ﻋﺼﺮﻩ ﳑﺎ ﻫﻮ ﻗﺒﻞ ﻛﺘﺎﺑﺎﺕ ﺍﻟﹶﻤﻌﺎﺻﺮﻳﻦ .ﻭﺃﺗﻮﻗﻊ ﺃﹶﻥ ﻛﺘﺎﺏ ﳎﻤﻊ ﺍﻷَﻧﺴﺎﺏ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ﺍﻟﹶﻤﺘﻮﰲ ﺳﻨﺔ 620ﻩ ﺭﲟﺎ ﺃﹶﻓﺎﺩ ﺟﺪﻳﺪﺍﹰ ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﺎ ﺗﺄﺧﺮ ﻋﺼﺮﻩ.
-3ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺸﻌﺮ ﺍﻟﻌﺎﻣﻲ ،ﺑﻠﻬﺠﺔ ﺃﻫﻞ ﳒﺪ ﻣﻨﺬ ﻧﺸﺄﺗﻪ ﺇﱃ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳉﺰﻳﺮﺓ ﰲ ﻋﻬﺪ ﺍﻟﹶﻤﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ،
ﻟﺘﻔﺴﲑ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺗﻌﻤﻴﻘﻪ ﻭﻗﺪ ﻟﹶﻤﺴﺖ ﻫﺬﻩ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﺍﻷَﺳﻔﺎﺭ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﺃﹶﻴﺘﻬﺎ ﻣﻦ ﻛﺘﺎﺏ "ﺍﻟﺸﻌﺮ ﺍﻟﻌﺎﻣﻲ".
-4ﺍﻻﺗﺼﺎﻝ ﻣﺒﺎﺷﺮﺓ ﺑﺎﻷُﺳﺮ ﺍﻟﻨﺠﺪﻳﺔ ﻭﺍﻷَﻋﻴﺎﻥ ﻣﻦ ﺃﹶﻓﺨﺎﺫ ﺍﻟﺒﻮﺍﺩﻱ ﻟﻺِﻓﺎﺩﺓ ﻣﻦ ﻭﺛﺎﺋﻖ ﺃﹶﻭﻗﺎﻓﻬﻢ ﻭﻣﻮﺍﺭﻳﺜﻬﻢ.
-5ﺍﻻﺿﻄﻼﻉ ﺑﺪﻟﻴﻞ"ﺑﺒﻠﹶﻮﺟﺮﺍﰲ" ﻋﻦ ﺗﺎﺭﻳﺦ ﺍﳉﺰﻳﺮﺓ ﻭﺃﹶﻧﺴﺎﺎ ﻭﺃﹶﻋﻼﻣﻬﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﺮﺍﺟﻢ
ﻭﻟﻘﺪ ﲰﻌﺖ ﻣﻦ ﺷﻴﺨﻲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺜﻤﺎﻥ ﺃﹶﺣﺪ ﺳﻼﻃﲔ ﺍﻟﹶﻤﻤﺎﻟﻴﻚ-ﻭﻟﻌﻠﻪ ﺃﹶﺣﺎﻝ ﺇﱃ ﺃﹶﺣﺎﻝ ﺇِﱃ ﺃﹶﺣﺪ ﻛﺘﺐ
ﺍﻟﹶﻤﻘﺮﻳﺰﻱ-ﻃﻠﺐ ﻣﻘﺎﺑﻠﺔ ﺑﻌﺾ ﺃﹶﻋﻴﺎﻥ ﳒﺪ ﻭﺃﹶﺣﺎﻟﲏ ﺇِﱃ ﺭﺣﻠﺔ ﺍﺑﻦ ﺍﻟﹶﻤﺠﺎﻭﺭ ﻋﻦ ﻧﺺ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﻟﻌﺎﻣﻲ
ﻓﻮﺟﺪﺗﻪ ﻛﻤﺎ ﻗﺎﻝ .ﻭﻭﺟﺪﺕ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺼﺎﻣﻲ ﻟﹶﻤﺤﻤﺪ ﺑﻦ ﺟﺪﻭﻉ ﰲ ﻣﺪﺡ ﺑﺮﻛﺎﺕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻳﻒ
ﻣﻦ ﻧﻮﻉ ﺍﻟﺸﻌﺮ ﺍﻟﻌﺎﻣﻲ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﺩﻭﻧﻪ ﺍﺑﻦ ﳛﲕ ﻭﻧﺸﺮﻩ ﺍﺑﻦ ﺣﺎﰎ .ﻭﻭﺟﺪﺕ ﰲ ﺃﻧﺴﺎﺏ ﺃﻫﻞ ﻋﻤﺎﻥ ﻣﺎ
ﻭﺻﻠﺖ ﺑﻪ ﺗﺎﺭﻳﺦ ﺑﻌﺾ ﺍﻷﺳﺮ ﺍﳊﺎﻛﻤﺔ ﰲ ﺍﻟﺒﺤﺮﻳﻦ ﻭﺫﻟﻚ ﰲ ﺍﻟﺴﻔﺮ ﺍﻷﻭﻝ ﻣﻦ ﻛﺘﺎﰊ ﻋﻦ ﺍﻟﺸﻌﺮ ﺍﻟﻌﺎﻣﻲ.
ﻭﻋﻠﹶﻤﺖ ﻋﻠﹶﻢ ﺍﻟﻴﻘﲔ ﻣﻦ ﻗﺼﻴﺪﺓ ﻟﻠﻜﻠﻴﻒ "ﺍﳉﻠﻴﻒ" ﺃﻥ ﻣﻘﺮﻥ ﺍﺑﻦ ﻏﺼﻴﺐ ﺍﺳﺘﺮﺩ ﻣﻠﻚ ﺍﻷﺣﺴﺎﺀ ﻣﻦ ﺁﻝ
ﻣﻐﺎﻣﺲ ﻭﺃﻥ ﺍﻷﺗﺮﺍﻙ ﺍﺳﺘﻮﻟﹶﻮﺍ ﻋﻠﻰ ﺍﻷﺣﺴﺎﺀ ﻭﺍﳊﻜﺎﻡ ﻣﻦ ﺁﻝ ﺃﺟﻮﺩ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺑﺸﺮ ﻭﻏﲑﻩ ،ﻭﺇﳕﹶﺎ ﺃﺧﻄﺎﺀ
ﺍﺑﻦ ﺑﺸﺮ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻓﺤﺴﺐ .ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﻓﺎﻟﹶﻤﺸﺮﻭﻉ ﺍﻟﺒﺒﻠﺠﺮﺍﰲ ﳍﺬﻩ ﺍﻟﻨﺘﻒ ﻳﻌﲔ ﻃﻠﺒﺔ ﺍﻟﻌﻠﹶﻢ ﻋﻠﻰ ﲡﻠﻴﺔ
ﺗﺎﺭﳜﻬﻢ ﺍﻟﹶﻤﻐﻤﻮﺭ ﻻ ﺳﻴﻤﺎ ﺑﻌﺪ ﺍﻧﻔﺘﺎﺡ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ ﺧﺰﺍﻧﺎﺕ ﺍﻟﹶﻤﺨﻄﻮﻃﺎﺕ ،ﻭﺗﻴﺴﺮ ﺍﻟﺘﺼﻮﻳﺮ .ﻭﻗﺪ ﻛﻨﺎ ﻣﻨﺬ
ﻋﻘﺪ ﻣﻦ ﺍﻟﺰﻣﻦ ﻧﺮﻯ ﺇﺣﺎﻟﺔ ﺍﻟﹶﻤﺆﺭﺥ ﺇﱃ ﳐﻄﻮﻁ ﻣﻦ ﻛﱪﻯ ﺍﻟﹶﻤﻨﺎﻗﺐ .ﻭﺁﻝ ﺍﳉﺮﺑﺎﺀ ﻣﻦ ﺃﹸﻣﺮﺍﺀ ﺍﳉﺒﻞ ﻭﻣﻦ ﻗﺒﻴﻠﺔ
ﻋﺮﻳﻘﺔ ﰲ ﻫﺬﺍ ﺍﻟﹶﻤﻮﻃﻦ ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﻨﺴﺎﺑﻮﻥ ﺃﻥ ﻗﺒﻴﻠﺔ ﻃﻲ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻴﻤﻦ ﻋﻠﻰ ﺇﺛﺮ ﺧﺮﻭﺝ ﺍﻷﺯﺩ ﻣﻨﻪ،
ﻭﻧﺰﻟﹶﻮﺍ ﺳﻤِﻴﺮﺍﺀَ ﻭﻓﻴﺪﺍﹰ ﰲ ﺟﻮﺍﺭ ﺑﲏ ﺃﺳﺪ ﰒ ﻏﻠﺒﻮﺍ ﺑﲏ ﺃﺳﺪ ﻋﻠﻰ ﺃﺟﺎ ﻭﺳﻠﹶﻤﻰ ﻓﻌﺮﻓﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﲜﺒﻠﻲ ﻃﻲﺀ.
ﻭﺫﻛﺮ ﺍﺑﻦ ﺳﻌﻴﺪ ﺃﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺋﺎﺳﺔ ﰲ ﺍﻟﻌﺮﺏ ﰲ ﻋﺼﺮﻩ ﺑﺎﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ .ﻭﺭﺋﺎﺳﺘﻬﻢ ﰲ ﺑﲏ ﺭﺑﻴﻌﺔ ﺑﻦ
ﺣﺎﺯﻡ ﻣﻦ ﺃﺣﻔﺎﺩ ﺳﻠﺴﻠﺔ ﺑﻦ ﻏﻨﻢ ﻣﻦ ﺃﺣﻔﺎﺩ ﻓﻄﺮﺓ ﺑﻦ ﻃﻲﺀ ،ﻓﻘﺪ ﻭﺭﺛﻮﺍ ﺃﺭﺽ ﻏﺴﺎﻥ ﻭﺍﻟﺸﺎﻡ ﻭﻣﻦ ﺃﺷﻬﺮ
ﺃﺳﺮﻫﻢ ﺁﻝ ﻋﻴﺴﻰ ﺑﻦ ﻣﻬﻨﺎ ﺑﻦ ﻓﻀﻞ ﺑﻦ ﺭﺑﻴﻌﺔ ﺃﺛﲎ ﻋﻠﻴﻬﻢ ﺍﺑﻦ ﻓﻀﻞ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻛﺜﲑﺍﹰ .ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﲪﺪ
ﺍﳉﺎﺳﺮ ﺃﻟﻒ ﻋﻦ ﺁﻝ ﻓﻀﻞ ﻛﺘﺎﺑﺎﹰ ﰲ ﺻﻐﺮﻩ ﻭﺣﺪﺛﲏ ﻣﺸﺎﻓﻬﺔ ﺃﻥ ﻋﻘﺐ ﺁﻝ ﻓﻀﻞ ﺑﺎﻗﻮﻥ ﺣﱴ ﺍﻵﻥ ﺑﺎﻷﺭﺩﻥ.
ﻭﴰﺮ ﺑﻄﻦ ﻣﻦ ﻃﻲﺀ ﻭﻟﻜﻨﻬﺎ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﹶﻤﺘﺄﺧﺮﺓ ﺃﺻﺒﺤﺖ ﳎﻤﻊ ﺍﻟﺒﻄﻮﻥ ﺍﻟﻄﺎﺋﻴﺔ ﻣﻊ ﺃﺧﻼﻁ ﺃﺧﺮﻯ ﺩﺧﻠﺖ
ﻓﻴﻬﺎ ﺑﺎﳊﻠﻒ .ﻭﻗﺪ ﻧﺴﺐ ﺍﺑﻦ ﺩﺧﻴﻞ ﺁﻝ ﻋﻠﻲ ﻭﺁﻝ ﺭﺷﻴﺪ ﺇﱃ ﺁﻝ ﻓﻀﻞ ﻭﻻ ﺳﻨﺪ ﻟﻪ ﺇﻻ ﺃﻢ ﺣﻠﹶﻮﺍ ﳏﻠﻬﻢ ﰲ
ﺍﻟﹶﻤﻜﺎﻥ ﻭﺍﻹﻣﺎﺭﺓ ﺃﻣﺎ ﻛﺘﺐ ﺍﻷﻧﺴﺎﺏ ﻓﺪﻟﺖ ﻋﻠﻰ ﺃﻢ ﻣﻦ ﻣﺬﺣﺞ .ﻓﺈﻥ ﺻﺢ ﺃﻥ ﻋﺒﺪﺓﹶ ﺑﻦ ﴰﺮ -ﻛﻤﺎ ﻧﻘﻞ
ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﹶﻤﻨﺴﻮﺏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ -ﻓﻼ ﺭﻳﺐ ﺃﻥ ﺯﻋﻤﺎﺋﻬﻢ ﺁﻝ ﺿﻴﻐﻢ ﻣﻦ ﺟﻨﺐ ﻣﻦ ﻣﺬﺣﺞ ﻭﻗﺪ ﺩﺧﻠﹶﻮﺍ ﰲ
ﻋﺒﺪﺓﹶ .ﻭﺁﻝ ﺿﻴﻐﻢ ﺇﱃ ﺁﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ ﻻﻳﺰﺍﻟﹶﻮﻥ ﰲ ﺍﳉﻨﻮﺏ ﰲ ﺑﻼﺩ ﻣﺬﺣﺞ .ﻭﻳﻈﻬﺮ -ﺍﺳﺘﺌﻨﺎﺳﺎ
ﺑﺎﻷﲰﺎﺀ -ﺃﻥ ﺁﻝ ﻋﻠﻲ ﻭﺁﻝ ﺭﺷﻴﺪ ﻣﻦ ﺫﺭﻳﺔ ﺷﻬﻮﺍﻥ ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺿﻴﻐﻢ ﺑﻦ ﻣﻨﻴﻒ ﺑﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﻠﻲ ﺍﻟﺬﻱ
ﺫﻛﺮﻩ ﺍﺑﻦ ﺭﺳﻮﻝ .ﻭﻟﻌﻞ ﺑﲔ ﺟﺪﻫﻢ ﺍﻷﺩﱏ ﻋﺮﺍﺭ ﺑﻦ ﺷﻬﻮﺍﻥ ﻭﺷﻬﻮﺍﻥ ﺑﻦ ﻣﻨﺼﻮﺭ ﺟﺪﺍ ﺍﲰﻪ ﻓﺎﺭﺱ ﺑﻦ ﻃﻌﺎﻥ
ﺍﺳﺘﺌﻨﺎﺳﺎﹰ ﺑﻨﺺ ﻋﻦ ﺁﻝ ﻓﺎﺭﺱ ﻛﻤﺎ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ .ﻭﺇﳕﹶﺎ ﻧﺴﺒﺘﻬﻢ ﺇﱃ ﻓﺎﺭﺱ ﺑﻦ ﻃﻌﺎﻥ ﻷﻥ ﺁﻝ ﺧﻠﻴﻞ ﻫﻢ ﺃﺑﻨﺎﺀ
ﺧﻠﻴﻞ ﺑﻦ ﺟﺎﺳﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻄﻴﺔ ﻣﻦ ﺁﻝ ﺟﻌﻔﺮ ،ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺸﺮﻳﺲ ﺃﻥ ﺁﻝ ﻓﺎﺭﺱ ﻭﺁﻝ ﺧﻠﻴﻞ ﺑﻄﻦ ﻭﺍﺣﺪﺓ
ﺇِﻻ ﺃﹶﻥ ﺍﻟﻌﺰﺍﻭﻱ ﻧﻘﻞ ﻋﻦ ﻛﺘﺎﺏ"ﳎﻤﻊ ﺍﻷَﻧﺴﺎﺏ" ﺍﻟﺬﻱ ﻧﺴﺒﻪ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺑﺄﹶﻥ ﻋﺒﺪﺓﹶ ﻣﻦ ﴰﺮ .ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ
ﺍﻟﺮﲪﻦ:ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﻟﻘﺤﻄﺎﻧﻴﻮﻥ-ﻣﻦ ﻏﲑ ﻃﻲﺀ -ﻫﻢ ﺁﻝ ﺿﻴﻐﻢ ﺩﺧﻠﹶﻮﺍ ﰲ ﻋﺒﺪﺓﹶ ﺑﺎﳊﻠﻒ.ﻭﺍﻟﹶﻤﻌﻠﹶﻮﻣﺎﺕ
ﻋﻦ ﺁﻝ ﻋﻠﻰ ﻏﲑ ﻣﻜﺘﻤﻠﺔ ،ﻭﻣﺎ ﻭﺟﺪ ﻋﻨﻬﻢ ﻣﻦ ﻣﻌﻠﹶﻮﻣﺎﺕ ﻓﻴﻪ ﺍﺿﻄﺮﺍﺏ ﻛﺜﲑ .ﻓﺎﻟﺪﻛﺘﻮﺭ ﺍﺑﻦ ﻋﺜﻴﻤﲔ :ﻳﺮﻯ
ﺃﹶﻥ ﺇِﻣﺎﺭﺓ ﺣﺎﺋﻞ ﺧﻼﻝ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﺍﳍﺠﺮﻱ ﻵﻝ ﻋﻠﻲ ﺍﻟﹶﻤﻨﺘﻤﲔ ﻵﻝ ﺟﻌﻔﺮ .ﻭﻋﺪ ﻣﻦ ﺃﹸﻣﺮﺍﺀ ﻫﺬﺍ ﺍﻟﻘﺮﻥ
ﳏﻤﺪﺍﹰ ﺍﻷَﻭﻝ ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﺑﻦ ﻋﻠﻲ ﺃﹶﺧﻮ ﺧﻨﺴﺎﺀ ،ﺃﹶﻭ ﺍﻟﺴﻤﻦ ﺍﻟﻌﺮﺍﰊ ﺃﹶﻣﺎ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﺳﺎﹶﻟﻢ ﻓﻴﺬﻛﺮ
ﺃﹶﻥ ﺃﹶﻭﻝ ﺃﹸﻣﺮﺍﺀ ﺁﻝ ﻋﻠﻲ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﺑﻦ ﻋﻠﻲ .ﰒ ﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ :ﻭﻟﻴﺲ ﻋﻨﺪﻱ ﺑﻴﺎﻥ ﻭﻗﺖ ﻭﻻﻳﺘﻬﻢ
ﻭﻛﻴﻒ ﺍﻧﻘﺮﺿﻮﺍ ﻟﻜﻨﻬﻢ ﻣﻦ ﻋﺎﻡ . 1232ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﻛﺎﻥ ﺃﻣﲑ ﺣﺎﺋﻞ ﰲ ﻋﻬﺪ
ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﻭﻗﺪ ﺩﺧﻞ ﰲ ﻃﺎﻋﺔ ﺍﻹﻣﺎﻡ ﻋﺎﻡ 1201ﻩ ﻭﺬﺍ ﺗﻜﻮﻥ ﺑﺪﺍﻳﺘﻬﻢ ﻗﺒﻞ ﻋﺎﻡ 1201
ﻭﻳﺴﻘﻂ ﻗﻮﻝ ﺍﺑﻦ ﺳﺎﱂ :ﺃﻢ ﻣﻦ ﻋﺎﻡ 1232ﻩ .ﺃﻣﺎ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﺜﻴﻤﲔ ﻓﻘﺪ ﺃﺳﻘﻂ ﻋﻬﺪ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﻫﺬﺍ،
ﻭﻗﺎﻝ :ﺇﻥ ﺍﻷﻣﲑ ﰲ ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ .ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﺇﳕﹶﺎ ﺗﻮﱃ ﳏﻤﺪ
ﺑﻌﺪ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﰲ ﻣﻄﻠﻊ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ .ﻭﻧﻘﻞ ﺍﻟﻌﺜﻴﻤﲔ ﻋﻦ ﻛﺘﺎﺏ "ﻛﻴﻒ ﻛﺎﻥ ﻇﻬﻮﺭ ﺷﻴﺦ
ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻮﻫﺎﺏ" ﻟﹶﻤﺆﻟﻒ ﳎﻬﻮﻝ :ﺃﻥ ﺣﺠﻴﻼﻥ ﻋﺎﻡ 1201ﻗﺘﻞ ﺭﺟﻼﹰ ﺳﺎﺣﺮﺍﹰ ﻭﻧﺼﺐ ﳏﻤﺪ
ﺑﻦ ﻋﻠﻲ ﺷﻴﺨﺎﹰ ﰲ ﺍﻟﹶﻤﻨﻄﻘﺔ .ﻭﻋﻠﻖ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ :ﻭﻟﻌﻞ ﺣﺠﻴﻼﻥ ﺃﻗﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﰲ ﺯﻋﺎﻣﺔ ﺍﳉﺒﻞ .ﻗﺎﻝ
ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﺃﺳﻠﻔﺖ ﻧﺺ ﺍﺑﻦ ﺳﺎﻟﹶﻢ ﻋﻠﻰ ﺃﻥ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﻛﺎﻥ ﺃﻣﲑ ﺣﺎﺋﻞ ﻗﺒﻞ ﺍﺑﻨﻪ ،ﻭﺫﻛﺮ ﻳﻮﺳﻒ
ﺍﻟﺒﺴﺎﻡ :ﺃﻥ ﺣﺠﻴﻼﻥ ﻋﲔ ﳏﻤﺪﺍﹰ ﺑﻌﺪ ﻭﻓﺎﺓ ﻭﺍﻟﺪﻩ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ .ﻓﻬﺬﺍﻥ ﺍﻟﻨﺼﺎﻥ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻧﺺ ﺻﺎﺣﺐ
ﻛﺘﺎﺏ "ﻛﻴﻒ ﻛﺎﻥ ﻇﻬﻮﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ" ﻳﺆﻳﺪ ﺳﺒﻖ ﺇﻣﺎﺭﺓ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﻭﻟﻴﺲ ﻋﻨﺪ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﺜﻴﻤﲔ
ﺯﻳﺎﺩﺓ ﻋﻠﹶﻢ ﺗﻨﻔﻲ ﺫﻟﻚ .ﻭﻳﻈﻬﺮ ﺃﻥ ﴰﺮ ﺩﺍﻧﺖ ﻟﺪﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻮﻫﺎﺏ ﰲ ﺣﻴﺎﺗﻪ ،ﻭﺣﻴﺎﺓ ﺍﻹﻣﺎﻡ
ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﻗﺒﻴﻞ ﺳﻨﺔ 1178ﻩ ﻷﻥ ﺻﺎﺣﺐ ﻛﺘﺎﺏ "ﻟﹶﻤﻊ ﺍﻟﺸﻬﺎﺏ" ﺫﻛﺮ ﰲ ﺃﺣﺪﺍﺙ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺃﻥ
ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﻫﻴﺄﹶ ﻋﺴﻜﺮﺍﹰ ﻣﻘﺪﺍﺭﻩ ﺳﺘﺔ ﺁﻻﻑ ،ﺑﻘﻴﺎﺩﺓ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﺄﻣﺮ ﻣﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻮﻫﺎﺏ،
ﻇﻞ ﳏﻤﺪ ﺃﻣﲑﺍﹰ ﻟﻠﺠﺒﻞ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺛﻼﺛﺔ ﻭﺛﻼﺛﲔ ﻋﺎﻣﺎ ﺣﻴﺚ ﺗﻮﱃ ﺳﻨﺔ 1201ﺗﻘﺮﻳﺒﺎﹰ ﻭﻗﺘﻞ ﺳﻨﺔ 1234
ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺷﺎ ﻟﹶﻤﺎ ﻗﻀﻰ ﻋﻠﻰ ﺩﻭﻟﺔ ﺁﻝ ﺳﻌﻮﺩ ﻗﺎﻡ ﲝﻤﻠﺔ ﻋﻠﻰ ﺃﹸﻣﺮﺍﺀ ﺍﻟﹶﻤﻨﺎﻃﻖ ﺍﻟﹶﻤﺘﺤﻤﺴﲔ
ﻟﻠﺪﻋﻮﺓ ﻭﺃﻧﺼﺎﺭﻫﺎ ﺁﻝ ﺳﻌﻮﺩ ،ﻭﳍﺬﺍ ﻗﺘﻞ ﳏﻤﺪﺍﹰ ﻭﺃﺧﺎﻩ ﻋﻠﻴﺎﹰ ﻋﺎﻡ 1234ﻩ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ :ﺍﻏﺘﺎﻟﻪ ﺍﳊﺒﺸﻲ
ﺯﻋﻴﻢ ﺭﺟﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺷﺎ ﺣﻴﻠﺔ ﰲ ﻣﻘﺼﻮﺭﺓ ﺍﻟﺪﺍﺣﺲ ،ﰒ ﺣﺰ ﺭﺃﺳﻪ ﻭﺑﻌﺚ ﺑﻪ ﺇﱃ ﺗﺮﻛﻴﺎ ﻭﻳﺸﲑ ﺇﱃ ﺫﻟﻚ
ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﻤِﺘﹾﻘﹶﺎﺒﻠِﻴﻥٍ ﺒﻴﻨﹶﻬﻡ ﻴﺠﺯﺭﻭﻨِﻪ ﻴﺎ ﺤﻴﻑ ﺭﺍﺱ ﺍﻟﺸﱠﻴﺦ ﺘﹶﻠﹾﻌﺏ ﺒﻪ ﺍﻟﹾﺒﻭﻡ
ﺃﻣﺎ ﺑﻘﻴﺔ ﺟﺴﺪﻩ ﻓﺪﻓﻨﺖ ﰲ ﻣﻘﱪﺓ ﺍﻟﺰﺑﺎﺭﺓ ﰲ ﺣﺎﺋﻞ،ﻭﻗﺪ ﺭﺃﻳﺖ ﻗﱪﻩ ﻭﻗﺪ ﻛﺘﺐ ﻋﻠﻰ ﺃﺣﺪ ﺷﺎﻫﺪﻳﻪ" :ﳏﻤﺪ ﺑﻦ
ﻋﻠﻲ ﺭﲪﻪ ﺍﷲ ﻭﺍﺳﻜﺎﻮ"ﻭﺃﺳﻜﻨﻪ" ﺩﺍﺭ ﺍﻟﺴﻠﹶﻢ" ﺍﻟﺴﻼﻡ" .ﻭﻋﺒﺎﺭﺓ ﺃﻣﲑ ﺍﻟﹶﻤﺴﻠﹶﻤﲔ ﺗﻔﻴﺪ ﺃﻧﻪ ﻛﺎﻥ ﻣﺸﻬﻮﺭﺍﹰ
ﺑﺎﻟﺪﻳﺎﻧﺔ ،ﻛﻤﺎ ﺗﻔﻴﺪ ﺃﻧﻪ ﻛﺎﻥ ﻋﻈﻴﻤﺎ ﻭﻫﺬﺍ ﳑﺎ ﻳﺆﻳﺪ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﲪﺎﺳﻪ ﻟﺪﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻮﻫﺎﺏ،
ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺩﻭﺭ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﹶﻤﻌﺘﻤﺪﺓ ﻋﻠﻰ ﺩﻋﻮﺗﻪ .ﻭﻗﺪ ﺧﻠﻒ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﺃﺭﺑﻊ ﺑﻨﺎﺕ
ﺇﺣﺪﺍﻫﻦ ﺳﻠﹶﻤﻰ ﺍﻟﱵ ﺗﺰﻭﺟﻬﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺭﺷﻴﺪ .ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﺳﺎﻟﹶﻢ" :ﻓﺄﻣﺎ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ
ﻓﻘﺘﻠﻪ ﺍﻟﺘﺮﻙ ﺃﻳﺎﻡ ﻇﻬﻮﺭﻫﻢ ﻋﻠﻰ ﳒﺪ ﺑﻘﺼﺮ ﺑﺮﺯﺍﻥ ﲝﺎﺋﻞ ﺣﲔ ﺣﺎﺻﺮﻭﻩ ﻭﺃﻧﺰﻟﹶﻮﻩ ﺑﺎﻟﺮﻏﻢ ﻭﻗﺘﻠﹶﻮﻩ" .ﻭﺍﻵﻥ ﻗﱪﻩ
ﲟﻘﱪﺓ ﺍﻟﺰﺑﺎﺭﺓ ﰲ ﺣﺎﺋﻞ ﺟﺜﺔ ﺑﻼ ﺭﺃﺱ .ﻫﻜﺬﺍ ﲰﻌﺖ ﻣﻦ ﻭﺍﻟﺪﻱ ﺭﲪﻪ ﺍﷲ ﻳﻘﻮﻝ ﺫﻟﻚ ،ﻭﻻ ﺃﺩﺭﻱ ﺃﻱ ﺳﻨﺔ
ﻛﺎﻥ ﺫﻟﻚ ﻓﺎﷲ ﺃﻋﻠﹶﻢ .ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﺜﻴﻤﲔ :ﺃﻥ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﺃﺷﺎﺭ ﻋﻠﻰ ﺃﻫﻞ ﻗﻔﺎﺭ ﺇﺑﺎﻥ
ﻏﺰﻭ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺷﺎ ﺑﺄﻥ ﻳﺒﻨﻮﺍ ﻗﺼﺮﺍﹰ ﻳﻜﻮﻥ ﺟﺰﺀ ﻣﻨﻪ ﰲ ﻣﺴﺘﻮﻯ ﺃﻛﺜﺮ ﺍﳔﻔﺎﺿﺎ ﻣﻦ ﺳﻄﺢ ﺍﻷﺭﺽ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻨﻪ
ﻟﺌﻼ ﺗﺆﺛﺮ ﻓﻴﻪ ﺍﻟﹶﻤﺪﺍﻓﻊ .ﻭﺑﻌﺪ ﻗﺘﻞ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ ﻻ ﻧﻌﺮﻑ ﻣﻦ ﺗﻮﱃ ﺑﻌﺪﻩ ﻣﺒﺎﺷﺮﺓ ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺍﻟﹶﻤﺆﻛﺪ
ﺃﻥ ﻋﻴﺴﻰ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻓﺎﻳﺰ ﺗﻮﱃ ﻗﺒﻞ ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﻟﹶﻤﺤﺴﻦ .ﻭﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ :ﺃ -ﺩﻻﻟﺔ ﻗﺼﻴﺪﺓ
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺷﻴﺪ ﺍﻟﺪﺍﻟﻴﺔ ﺍﻟﱵ ﺭﺟﺤﺖ ﺃﺎ ﰲ ﻓﺘﺮﺓ ﺣﻜﻢ ﻋﻴﺴﻰ ﺍﻷﻭﱃ ،ﻛﻤﺎ ﺑﻴﻨﺖ ﺫﻟﻚ ﰲ ﺍﻟﺴﻔﺮ ﺍﻟﺜﺎﱐ
ﻣﻦ ﻛﺘﺎﰊ "ﺩﻳﻮﺍﻥ ﺍﻟﺸﻌﺮ ﺍﻟﻌﺎﻣﻲ".
ﺏ -ﺫﻛﺮ ﺍﺑﻦ ﺑﺸﺮ ﺃﻧﻪ ﰲ ﺳﻨﺔ 1243ﺃﻭ 1242ﻩ ﻭﻓﺪ ﻋﻴﺴﻰ ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﻓﺎﻳﺰ ﺭﺋﻴﺲ ﺟﺒﻞ ﴰﺮ ﻋﻠﻰ
ﺍﻹﻣﺎﻡ ﺗﺮﻛﻲ ﻭﺑﺎﻳﻊ ﻭﺟﻌﻞ ﰲ ﺑﻴﺖ ﻣﺎﻝ ﺍﳉﺒﻞ ﲪﺪ ﺍﻟﺸﻮﻳﻌﺮ .ﻭﻗﺪ ﻭﺻﻔﻪ ﺍﺑﻦ ﺑﺸﺮ ﰲ ﻋﺎﻡ 1253ﺑﺄﻧﻪ
ﺭﺋﻴﺲ ﺍﳉﺒﻞ ﺍﻟﻘﺪﱘ.
ﻨﺴﺏ ﺁﻝ ﺍﻟﺠﺭﺒﺎﺀ
ﻣﻦ ﺍﻟﹶﻤﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﻨﺴﺎﺑﲔ ﺃﻥ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﻣﻦ ﻋﺒﺪﺓﹶ ﻣﻦ ﺷﻤﺮ .ﻭﻣﻨﻬﻢ ﻗﺴﻢ ﺩﺧﻠﹶﻮﺍ ﰲ ﺳﻨﺠﺎﺭﺓ ﻣﻦ ﴰﺮ،
ﻭﻻ ﻳﺰﺍﻟﹶﻮﻥ ﺃﻻﻥ ﰲ ﺳﻮﺭﻳﺎ ﺑﺰﻋﺎﻣﺔ ﻣﻴﺰﺭ ﺍﳉﺮﺑﺎﺀ ﺷﻴﺦ ﺍﻟﻔﺪﺍﻏﺔ ،ﻭﺩﻫﺎﻡ ﺍﳉﺮﺑﺎﺀ ﺷﻴﺦ ﺍﳋﺮﺻﺔ .ﻭﴰﺮ ﺑﻄﻦ ﻣﻦ
ﺛﻌﻞ ﺑﻦ ﻋﻤﺮﻭ ﻣﻦ ﻃﻲﺀ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻜﻠﱯ .ﻭﻫﻲ ﺍﻟﻴﻮﻡ ﻣﻦ ﻛﱪﻳﺎﺕ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ .ﻭﻟﹶﻤﺎ ﺗﻜﻠﹶﻢ ﺍﺑﻦ ﻟﹶﻌﺒﻮﻥ
ﻋﻦ ﴰﺮ ﺃﹶﰊ ﺍﻟﻘﺒﻴﻠﺔ ﻗﺎﻝ:ﻭﻗﺪ ﻏﻠﺒﺖ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﴰﺮ ﻋﻠﻰ ﺃﹶﻫﻞ ﺟﺒﻞ ﻃﻲﺀ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻭﺑﻌﺾ ﺍﳊﺎﺿﺮﺓ
ﻭﺍﻟﻈﺎﻫﺮ ﺃﹶﻢ ﻛﻠﻬﻢ ﻟﻴﺴﻮﺍ ﻣﻦ ﻧﺴﻠﻪ ،ﻭﻻ ﻳﺒﻌﺪ ﺃﹶﻥ ﻳﻨﺴﺐ ﺇِﻟﻴﻪ ﻏﲑ ﻣﻦ ﳚﺘﻤﻊ ﻣﻌﻪ ﰲ ﻋﻤﻮﺩ ﻧﺴﺒﻪ ﻣﻦ ﺳﺎﺋﺮ
ﻃﻲﺀ ﻭﻛﺬﻟﻚ ﻣﻦ ﺧﺎﻟﻄﻬﻢ ﺃﹶﻭ ﻧﺎﺯﳍﻢ ﻣﻦ ﺟﺎﺭ ﺃﹶﻭ ﺣﻠﻴﻒ ﻗﺪ ﻳﻨﺴﺐ ﺇﻟﻴﻬﻢ ،ﻣﻊ ﺗﻄﺎﻭﻝ ﺍﻷَﺯﻣﺎﻥ ﻗﺎﻝ ﺃﹶﺑﻮ ﻋﺒﺪ
ﺍﻟﺮﲪﻦ :ﺇِﺫﻥﹾ ﻋﺒﺪﺓﹶ ﻣﻦ ﺃﹶﻛﱪ ﻗﺒﺎﺋﻞ ﴰﺮ ﺍﻟﻄﺎﺋﻴﺔ ﺣﻠﻔﺎﹰ ،ﻭﻫﻲ ﻣﻦ ﻗﺒﻴﻠﺔ ﺟﻨﺐ ﺍﻟﹶﻤﺬﺣﺠﻴﺔ ﻧﺴﺒﺎﹰ .ﻓﻬﻢ ﺃﹶﺑﻨﺎﺀ ﻋﻢ
ﻋﺒﻴﺪﺓ ﻣﻦ ﻗﺤﻄﺎﻥ .ﻗﺎﻝ ﺷﺎﻋﺮ ﻣﻦ ﻋﺒﻴﺪﺓ ﻣﻦ ﻗﺤﻄﺎﻥ:
ﻋﻭﺍﺼﻡٍ ﻭﺍﻟﻠﱢﻲ ﺤﺫﹶﺍﻨﹶﺎ ﻟﻔﹶﺎﻴِﻕﹾ ﺇِﻥ ﺴﻠﹾﺕﹶ ﻋﻨﱠﺎ ﻴﺎﻟﺴﻭﻴﻁِﻲ ﻗﹶﺤﺎﻁِﻴﻥ
ﻟﻁﱠﺎﻤﺔ ﻴﻭﻡ ﺍﻟﻠﹼﻘﺎ ﻜﹸﻝﱢ ﻤﺎﻴﻕﹾ ﺤﻨﱠﺎ ﻭﻋﺒﺩﺓﹶ ﻭﺍﻟﻀﻴﺎﹶﻏﻡ ﺒﺠﺩﻴﻥ
ﻓﺄﹶﻣﺎ ﻋﻦ ﻋﻤﻮﻡ ﻃﻲﺀ ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﻨﺴﺎﺑﻮﻥ ﺃﹶﻥ ﻗﺒﻴﻠﺔ ﻃﻲﺀ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻴﻤﻦ ﻋﻠﻰ ﺇِﺛﺮ ﺧﺮﻭﺝ ﺍﻷَﺯﺩ ﻣﻨﻪ،
ﻭﻧﺰﻟﹶﻮﺍ ﺳﻤِﲑﺍﺀ ﻭﻓﹶﻴﺪ ،ﰲ ﺟﻮﺍﺭ ﺑﲏ ﺃﹶﺳﺪ ،ﰒ ﻏﻠﺒﻮﺍ ﺑﲏ ﺃﹶﺳﺪ ﻋﻠﻰ ﺃﹶﺟﺎﺀٍ ﻭﺳﻠﹶﻤﻰ ﻓﻌﺮﻓﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﲜﺒﻠﻰ
ﻃﻲﺀ.ﻭﺫﻛﺮ ﺍﺑﻦ ﺳﻌﻴﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺮﻳﺎﺳﺔ ﰲ ﺍﻟﻌﺮﺏ ﰲ ﻋﺼﺮﻩ ﺑﺎﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ .ﻭﺭﺋﺎﺳﺘﻬﻢ ﰲ ﺑﲏ ﺭﺑﻴﻌﺔ ﺑﻦ
ﺣﺎﺭﻡ ،ﻣﻦ ﺃﺣﻔﺎﺩ ﻓﻄﺮﺓ ﺑﻦ ﻃﻲ ،ﻓﻘﺪ ﻭﺭﺛﻮﺍ ﺃﺭﺽ ﻏﺴﺎﻥ ﻭﺍﻟﺸﺎﻡ ،ﻭﻣﻦ ﺃﺷﻬﺮ ﺃﹸﺳﺮﻫﻢ ﺁﻝ ﻋﻴﺴﻰ ﺑﻦ ﻣﻬﻨﺎ ﺑﻦ
ﻓﻀﻞ ﺑﻦ ﺭﺑﻴﻌﺔ ،ﺃﺛﲎ ﻋﻠﻴﻬﻢ ﺍﺑﻦ ﻓﻀﻞ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻛﺜﲑﺍﹰ ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﲪﺪ ﺍﳉﺎﺳﺮ ﺃﹶﻟﻒ ﻋﻦ ﺁﻝ ﻓﻀﻞ ﻛﺘﺎﺑﺎﹰ
ﰲ ﺻﻐﺮﻩ ،ﻭﺣﺪﺛﲏ ﻣﺸﺎﻓﻬﺔ ﺃﹰﻥ ﻋﻘﺐ ﺁﻝ ﻓﻀﻞ ﺑﺎﻗﻮﻥ ﺣﱴ ﺍﻵﻥ ﺑﺎﻷُﺭﺩﻥ .ﻭﺷﻤﺮ ﺑﻄﻦ ﻣﻦ ﻃﻲﺀ ،ﻭﻟﻜﻨﻬﺎ ﰲ
ﺍﻟﻌﺼﻮﺭ ﺍﻟﹶﻤﺘﺄﺧﺮﺓ ﺃﹶﺻﺒﺤﺖ ﳎﻤﻊ ﺍﻟﺒﻄﻮﻥ ﺍﻟﻄﺎﺋﻴﺔ ﻣﻊ ﺃﹶﺧﻼﻁ ﺃﹸﺧﺮﻯ ﺩﺧﻠﺖ ﻓﻴﻬﺎ ﺑﺎﳊﻠﻒ ﻭﻗﺪ ﻧﺴﺐ ﺍﺑﻦ
ﺩﺧِﻴﻞٍ ﺁﻝ ﻋﻠﻲ ﻭﺁﻝ ﺭﺷﻴﺪ ﺇِﱃ ﺁﻝ ﻓﻀﻞ ،ﻭﻻﺳﻨﺪ ﻟﻪ ﺇﻻ ﺃﹶﻢ ﺣﻠﹶﻮﺍ ﳏﻠﻬﻢ ﰲ ﺍﻟﹶﻤﻜﺎﻥ ﻭﺍﻹﻣﺎﺭﺓ ،ﺃﹶﻣﺎ ﻛﺘﺐ
ﺍﻷَﻧﺴﺎﺏ ﻓﺪﻟﺖ ﻋﻠﻰ ﺃﹶﻢ ﻣﻦ ﻣﺬﺣﺞ.ﻓﺈﻥ ﺻﺢ ﺃﻥ ﻋﺒﺪﺓﹶ ﻣﻦ ﴰﺮ -ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ -ﻓﻼ ﺭﻳﺐ ﺃﻥ
-3ﺳﺒﺐ ﺩﺧﻮﻝ ﻋﺒﺪﺓﹶ ﰲ ﺟﻨﺐ ﺃﻢ ﻣﻦ ﺫﺭﻳﺔ ﺿﻴﻐﻢ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﺣﺪﻩ ﻣﻨﺒﻪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺣﺮﺏ
ﺃﺣﺪ ﺍﻷﺧﻮﺓ ﺍﻟﺬﻳﻦ ﴰﻠﺘﻬﻢ ﺍﻟﺘﺴﻤﻴﺔ ﲜﻨﺐ .ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ :ﻭﻟﺪ ﻳﺰﻳﺪ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﻋﻠﹶﺔﹶ ﺑﻦ ﺟﻠﹾﺪِ ﺍﺑﻦ ﻣﺎﻟﻚ
"ﻣﺬﺣﺞ" :ﻣﻨﺒﻪ ﻭﺍﳊﺎﺭﺙ،ﻭﺍﻟﻐﻠﻲ ،ﻭﺳﻨﺤﺎﻥ ،ﻭﻫﻔﺎﻥ ،ﻭﺷِﻤﺮﺍﻥ ،ﲢﺎﻟﻒ ﻫﺆﻻﺀ ﺍﻟﺴﺘﺔ ﻋﻠﻰ ﻭﻟﺪ ﺃﺧﻴﻬﻢ ﺻﺪﺍﺀ
ﺍﺑﻦ ﻳﺰﻳﺪ ،ﻓﺴﻤﻮﺍ ﺟﻨﺒﺎﹰ ،ﻣﻊ ﺑﲏ ﻋﻤﻬﻢ ﺑﲏ ﺳﻌﺪ ﺍﻟﻌﺸﲑﺓ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻠﹶﺔﹶ ﺑﻦ ﺟﻠﺪ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻫﻮ ﻣﺬﺣﺞ.
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻳﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﺃﻥ ﺭﺣﻴﻞ ﻋﺒﺪﺓﹶ ﻣﻦ ﺍﳉﻨﻮﺏ ﺇﱃ ﺟﺒﻞ ﻃﻲﺀ ﰲ ﺍﻟﺸﻤﺎﻝ ﻛﺎﻥ ﰲ
ﺣﺪﻭﺩ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ﻭﻫﻜﺬﺍ ﻳﻔﻬﻢ ﻣﻦ ﻧﺺ ﻟﻠﺸﻴﺦ ﺍﻟﻌﺒﻮﺩﻱ ﺳﻴﺄﰐ .ﻭﻳﻔﻬﻢ ﻣﻦ ﻧﺺ ﻻﺑﻦ ﺣﺎﰎ -ﺳﻴﺄﰐ -ﺃﻥ
ﺭﺣﻴﻠﻬﻢ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ .ﻭﻟﹶﻮ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﺼﻞ ﻧﺴﺐ ﻋﺮﺍﺭ ﺑﻦ ﺷﻬﻮﺍﻥ ﺑﻦ ﺻﻴﻐﻢ ﺑﻀﻴﻐﻢ ﺑﻦ
ﻣﻨﻴﻒ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﺭﺳﻮﻝ ﻻﺳﺘﻄﻌﻨﺎ ﲢﺪﻳﺪ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺮﺣﻴﻠﻬﻢ ﺑﺸﻜﻞ ﺃﺩﻕ .ﻭﻟﹶﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻥ ﻋﺮﺍﺭﺍﹰ ﻫﻮ
ﻋﺮﺍﺭ ﺑﻦ ﺷﻬﻮﺍﻥ ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺿﻴﻐﻢ ﺑﻦ ﻣﻨﻴﻒ ﻟﻜﺎﻥ ﺭﺣﻴﻠﻬﻢ ﰲ ﺃﻭﻝ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﺍﳍﺠﺮﻱ ﺗﻘﺮﻳﺒﺎﹰ ،ﻷﻥ
ﺍﺑﻦ ﺭﺳﻮﻝ ﺍﻟﹶﻤﺘﻮﰲ ﺳﻨﺔ 694ﺫﻛﺮ ﺃﻥ ﺫﺭﻳﺔ ﻣﻨﻴﻒ ﺍﺑﻦ ﺿﻴﻐﻢ ﻻ ﺗﺰﺍﻝ ﰲ ﺍﳉﻨﻮﺏ ﻭﻋﻠﻰ ﺿﻮﺀ ﺫﻟﻚ ﳒﻌﻞ
ﻋﺼﺮ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺳﻠﺴﻠﺔ ﺍﻟﻨﺴﺐ ﻣﻨﺬ ﻋﺮﺍﺭ ﺇﱃ ﻣﻨﻴﻒ ﺛﻼﺛﲔ ﻋﺎﻣﺎ ﻭﻧﻀﻢ ﺍﻟﻨﺎﺗﺞ ﺇﱃ ﺳﺒﻌﺔ ﻗﺮﻭﻥ ﺗﻮﰱ ﺍﺑﻦ
ﺭﺳﻮﻝ ﰲ ﺎﻳﺘﻬﺎ .ﻭﻋﻦ ﺭﺣﻴﻠﻬﻢ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺑﻦ ﺟﻨﻴﺪِﻝ ﻗﺼﻴﺪﺓﹰ ﻟﻔﺎﺭﺱ ﺍﺑﻦ ﺷﻬﻮﺍﻥ ﺍﻟﻀﻴﻐﻤﻲ ،ﺫﻛﺮ
ﺃﻧﻪ ﺭﺳﻢ ﻃﺮﻳﻖ ﺍﺭﲢﺎﻝ ﻗﺒﻴﻠﺘﻪ ﻣﻦ ﺑﻼﺩﻫﻢ ﺇﱃ ﳒﺪ ،ﻭﺭﺗﺐ ﻣﻨﺎﺯﻝ ﻃﺮﻳﻘﻬﻢ ﺗﺮﺗﻴﺒﺎﹰ ﺩﻗﻴﻘﺎ ﻗﺎﻝ ﻓﻴﻬﺎ ﻳﺬﻛﺮ ﺍﻟﹾﻘﹸﻮﻳﻊ:
ﻫﺸِﻴﻤِﻪ ﻭﻗﱢﺎﻑ ﻭﺤﻤﻀِﻪ ﺒﺎﺩ ﻭﻟﹶﻴﻝٍ ﻓﻲ ﺍﻟﺴﺭﺩﺍﺡ ﻻﻋﻠﹼﻪ ﺍﻟﹾﺤﻴﺎ
ﺘﹶﻤﻨﱠﻴﺘﻬﺎ ﻟﹶﻭﻻ ﺍﻟﹾﻬﻴﺎﻡِ ﺒﻼﺩ ﻭﻭﻁﱠﻴﺘﻬﺎ ﻭﺍﺩﻱ ﺍﻟﹾﻘﹸﻭﻴﻊ ﺘﹶﻌﻤﺩ
ﺸﹶﺩﻭﺍ ﻭﺨﹶﻠﹶﻭﺍ ﻓﻲ ﺍﻟﹶﻤﺭﺍﺡ ﺴﻭﺍﺩ ﻭﻟﹶﻴﻝٍ ﺒﺎﻟﹾﺤﺩﺒﺎ ﻻﹶﻋِﻤِﺭ ﺠﺎﻟﹾﻬﺎ
ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ :ﻭﻗﺎﻝ ﺷﺎﻋﺮ ﻣﻦ ﺍﻟﻀﻴﺎﻏﻢ ﻭﻫﻮ ﻳﺮﺳﻢ ﻃﺮﻳﻖ ﻫﺠﺮﻢ:
ﻭﻟﹶﻴﻝٍ ﻓﻲ ﺤﺯﻡ ﺍﻟﹾﺤﺼﺎﺓِ ﺸﹾﺩﺍﺩ ﻟﻴﻝ ﻓﻲ ﺍﻟﹾﻘِﻤﺭﺍ ﻭﻟﹶﻴﻝٍ ﻓﻲ ﺍﻟﺭﻜﹶﺎ
ﻭﺠِﻴﻪ ﺍﻟﹶﻤﻐﹶﺎﺭِﻑﹾ ﻜِﻨﱢﻬِﻥ ﺠﺩﺍﺩ ﻭﻟﹶﻴﻠﹶﺔﹾ ﻭﺭﺩﻨﹶﺎ ﻤﺎﺴﻝ ﻭﻤِﻭﻴﺴِﻝْ
ﰒ ﺫﻛﺮ ﺑﻌﺪ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ ﺛﻼﺛﺔ ﺍﻷﺑﻴﺎﺕ ﺍﻵﻧﻔﺔ ﺍﻟﺬﻛﺮ ﻭﺫﻛﺮ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻤﺎ ﻟﻔﺎﺭﺱ ﺑﻨﻢ ﺷﻬﻮﺍﻥ
ﺍﻟﻀﻴﻐﻤﻲ ﻭﻗﺪ ﻣﺮ ﺑﻪ ﻗﻮﻣﻪ ﰲ ﻃﺮﻳﻖ ﻫﺠﺮﻢ ﺇﱃ ﴰﹶﺎﻝ ﳒﺪ .ﻭﺫﻛﺮ ﺷﻴﺨﻨﺎ ﲪﺪ ﺍﳉﺎﺳﺮ ﻣﺆﻟﻔﺎﹰ ﺣﺪﻳﺜﺎﹸ -ﻭﻟﹶﻢ
ﻳﺬﻛﺮ ﺍﲰﻪ ﻭﻻ ﺍﺳﻢ ﻣﺆﻟﻔﻪ -ﲢﺪﺙ ﻋﻦ ﳒﺎﺋﺐ ﻣﻦ ﺍﳋﻴﻞ ﺗﺪﻋﻰ ﺍﻟﱡ ﻬﻢ ﺍﻟﺸﻬﻮﺍﻧﻴﺎﺕ .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﲪﺪ :ﺟﺎﺀ ﰲ
ﻭﺁﻝ ﺍﳉﺮﺑﺎﺀ ﻫﻢ ﺯﻋﻤﺎﺀ ﴰﺮ ﻭﺭﺅﺳﺎﺀ ﺍﳉﺒﻞ ،ﻭﺃﺑﻌﺪ ﺫﻛﺮ ﳍﻢ ﻭﺟﺪﺗﻪ ﻋﻦ ﻭﻓﺎﺓ ﺍﺛﻨﲔ ﻣﻨﻬﻢ ﻋﺎﻡ 1100ﻩ
ﻭﻋﺎﻡ 1103ﻩ ﻭﻗﺪ ﺭﺣﻠﹶﻮﺍ ﻣﻦ ﳒﺪ ﻋﺎﻡ 1205ﻩ ﺑﻌﺪ ﻫﺰﳝﺘﻬﻢ ﺃﻣﺎﻡ ﺍﺑﻦ ﺳﻌﻮﺩ ﻓﺒﻨﻮﺍ ﺯﻋﺎﻣﺘﻬﻢ ﰲ ﺍﻟﻌﺮﺍﻕ
ﻭﺳﻮﺭﻳﺎ .ﻗﺎﻝ ﺣﺴﲔ ﺧﺰﻋﻞ :ﻭﻛﺎﻧﺖ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﺸﻤﺮ ﰲ ﺍﹸﺳﺮﺓ ﺍﳉﺮﺑﺎﺀ ﻣﻦ ﺑﻄﻦ ﺳِﻨﺠﺎﺭﺓ ،ﻭﻗﺪ
ﺃﺟﻼﻫﻢ ﺍﻷﻣﲑ ﺳﻌﻮﺩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﻦ ﺩﻳﺎﺭﻫﻢ ﻋﺎﻡ 1205ﻩ ﺑﻌﺪ ﺃﻥ ﻧﺎﺯﳍﻢ ﻗﺮﺏ ﻣﺪﻳﻨﺔ ﺣﺎﺋﻞ ﻭﻗﺘﻞ
ﻣﺼﻠﻂ ﺑﻦ ﻣﻄﻠﻖ .ﻭﺳﺎﺭ ﻣﻄﻠﻖ ﻣﻦ ﺟﺒﻞ ﴰﺮ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﺑﺮ ﺍﻟﺸﺎﻡ ،ﻭﺭﺍﻓﻖ ﺃﲪﺪ ﺑﺎﺷﺎ ﺍﳉﺰﺍﺭ ﺇﱃ ﺍﳊﺞ ،ﰒ
ﺃﻗﺎﻡ ﰲ ﺑﺎﺩﻳﺔ ﺍﻟﺴﻤﺎﻭﺓ ﻣﻦ ﺍﻟﻌﺮﺍﻕ .ﺃﻣﺎ ﻋﻦ ﺭﺣﻴﻞ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﻓﻴﺬﻛﺮ ﻋﺒﺎﺱ ﺍﻟﻌﺰﺍﻭﻱ ﺃﻥ ﺁﻝ ﳏﻤﺪ ﺍﳉﺮﺑﺎﺀ
ﺃﹸﻣﺮﺍﺀ ﴰﺮ ﺑﺮﺋﺎﺳﺔ ﻓﺎﺭﺱ ﺍﳉﺮﺑﺎﺀ ﻣﺎﻟﹶﻮﺍ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺍﳍﺠﺮﻱ .ﻭﻳﺰﻳﺪﻧﺎ ﻳﻮﺳﻒ
ﻭ -ﻣﻦ ﺍﻟﹶﻤﻌﺮﻭﻑ ﺍﻟﹶﻤﺸﻬﻮﺭ ﺑﲔ ﺍﻟﹶﻤﺆﺭﺧﲔ ﺃﻥ ﺯﻋﺎﻣﺔ ﺍﳉﺒﻞ ﻵﻝ ﺍﳉﺮﺑﺎﺀ ﺑﺎﺩﻳﺔ ﻭﺣﺎﺿﺮﺓ ﰒ ﻵﻝ ﻋﻠﻲ ﰒ ﻵﻝ
ﺍﻟﺮﺷﻴﺪ ﺑﻴﺪ ﺃﻥ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﺜﻴﻤﲔ ﻳﺄﰉ ﺫﻟﻚ .ﻗﺎﻝ ﻣﺘﻌﻘﺒﺎﹰ ﺍﻟﺮﳛﺎﱐ :ﻭﻟﻌﻠﻪ ﺃﺩﻕ ﻟﹶﻮ ﻗﻴﻞ :ﺇﻥ ﺍﳉﺮﺑﺎﺀ ﻛﺎﻥ ﺯﻋﻴﻢ
ﺑﺎﺩﻳﺔ ﺟﺒﻞ ﴰﺮ ،ﻷﻥ ﺇﻣﺎﺭﺓ ﺣﺎﺿﺮﺓ ﺍﳉﺒﻞ "ﺣﺎﺋﻞ" ﻛﺎﻧﺖ ﻵﻝ ﻋﻠﻲ ﻗﺒﻞ ﺍﻧﻀﻤﺎﻡ ﺍﻟﹶﻤﻨﻄﻘﺔ ﺇﱃ ﺁﻝ ﺳﻌﻮﺩ .ﻭﻟﹶﻢ
ﻳﺮﺗﺾ ﺍﻟﺪﻛﺘﻮﺭ ﺭﺃﻱ "ﻫﻮﺟﺎﺭﺙ" ﰲ ﻗﻮﻟﻪ ﺑﺄﻥ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺭﺷﻴﺪ ﺯﻋﻴﻤﺎ ﻟﻘﺒﺎﺋﻞ ﴰﺮ .ﻭﻟﹶﻢ ﻳﺮﺗﺾ ﻗﻮﻝ
ﺍﻟﻔﺎﺧﺮﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺷﻴﺪ "ﺭﺋﻴﺲ ﺑﺎﺩﻳﺔ ﴰﺮ" .ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﺣﻴﺜﻤﺎ ﺃﻃﻠﻖ ﺍﳉﺒﻞ ﻓﺈﳕﹶﺎ ﻳﺮﺍﺩ ﺑﻪ
ﺳﻜﺎﻧﻪ ﻣﻦ ﺑﺎﺩﻳﺔ ﻭﺣﺎﺿﺮﺓ .ﻭﺯﻋﺎﻣﺔ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﻟﻠﺠﺒﻞ ﺇﳕﹶﺎ ﻫﻲ ﺯﻋﺎﻣﺔ ﻟﻜﺎﻓﺔ ﻗﺒﺎﺋﻞ ﴰﺮ ﻛﺰﻋﺎﻣﺔ ﺍﺑﻦ ﺭﺑﻴﻌﺎﻥ
ﻣﺜﻼ ﻟﻜﺎﻓﺔ ﻗﺒﺎﺋﻞ ﻋﺘﻴﺒﺔ ﻭﻛﺰﻋﺎﻣﺔ ﺍﺑﻦ ﻫﺎﺩﻱ ﻟﻜﺎﻓﺔ ﻗﺒﺎﺋﻞ ﻗﺤﻄﺎﻥ .ﻭﻫﺬﺍ ﻻ ﳝﻨﻊ ﻣﻦ ﻭﺟﻮﺩ ﺇﻣﺎﺭﺓ ﳋﺎﺻﺔ
ﺍﳊﺎﺿﺮﺓ ،ﻭﺃﻥ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﻻ ﻳﻬﺘﻤﻮﻥ ﲞﺎﺻﺔ ﺍﳊﺎﺿﺮﺓ ،ﺇﻻ ﺃﻥ ﺍﻟﺮﺍﺑﻄﺔ ﺑﲔ ﺍﳊﺎﺿﺮﺓ ﻭﺍﻟﺒﺎﺩﻳﺔ ﺍﻟﻐﺎﺭﺍﺕ
ﻭﺍﻟﹶﻤﻐﺎﺯﻱ ﻭﺍﻟﻘﺮﺍﺑﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻨﺴﺐ "ﺃﻭ ﺍﻟﹶﻮﻻﺀ ﰲ ﺍﻷﻏﻠﺐ ﺍﻷﻋﻢ" .ﳍﺬﺍ ﻓﺎﳊﺎﺿﺮﺓ ﺗﺒﻊ ﻟﺮﺍﻳﺔ ﺁﻝ ﺍﳉﺮﺑﺎﺀ .ﰒ
ﲢﻮﻟﺖ ﺯﻋﺎﻣﺔ ﺍﳉﺒﻞ ﺑﺎﺩﻳﺔ ﻭﺣﺎﺿﺮﺓ ﻣﻦ ﺷﻴﺦ ﻛﺎﻓﺔ ﺍﻟﺒﺎﺩﻳﺔ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻭﻫﻮ ﺍﳉﺮﺑﺎﺀ ﺇﱃ ﺃﻣﲑ ﺧﺎﺻﺔ ﺍﳊﺎﺿﺮﺓ
ﻭﻫﻮ ﺍﺑﻦ ﻋﻠﻲ .ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺮﺍﹰ ﰲ ﻋﺮﻑ ﻣﺸﻴﺨﺔ ﺍﻟﺒﺎﺩﻳﺔ ﺃﻭ ﺃﻥ ﺗﻜﻮﻥ ﻗﺒﺎﺋﻞ
ﴰﺮ ﻣﺬﻋﻨﺔ ﳍﺬﺍ ﺍﻟﺘﺤﻮﻝ .ﻭﺇﳕﹶﺎ ﰎ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﻣﻦ ﻭﱄ ﺍﻷﻣﺮ ﺍﳊﺎﻛﻢ ﻣﻦ ﺁﻝ ﺳﻌﻮﺩ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺃﻥ
ﺗﻜﻮﻥ ﺯﻋﺎﻣﺔ ﺍﳉﺒﻞ ﺑﺎﺩﻳﺔ ﻭﺣﺎﺿﺮﺓ ﻻﺑﻦ ﻋﻠﻲ ،ﰒ ﻻﺑﻦ ﺭﺷﻴﺪ ،ﲝﻴﺚ ﻳﻌﺘﱪ ﻣﻦ ﺷﺬ ﻋﻦ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺔ ﻣﻦ
ﻗﺒﺎﺋﻞ ﴰﺮ ﻣﺘﻤﺮﺩﺍﹰ .ﻭﻋﻠﻰ ﻫﺬﺍ ﺩﻻﺋﻞ :ﻣﻨﻬﺎ ﺃﻥ ﺃﻣﺎﺭﺓ ﺁﻝ ﻋﻠﻲ ﻟﹶﻢ ﺗﺴﺒﻖ ﻋﻬﺪ ﺁﻝ ﺳﻌﻮﺩ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ
ﺍﻟﻌﺜﻴﻤﲔ ،ﻓﻘﺪ ﺑﻴﻨﺖ ﰲ ﺣﺪﻳﺜﻲ ﻋﻦ ﺁﻝ ﻋﻠﻲ ﺃﻥ ﻗﺒﻴﻠﺔ ﴰﺮ ﺩﺍﻧﺖ ﻟﻠﺪﻋﻮﺓ ﻗﺒﻞ ﻋﺎﻡ 1178ﻩ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﺺ
ﻣﻦ "ﻟﹶﻤﻊ ﺍﻟﺸﻬﺎﺏ" .ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﻘﺎﺏ ﺑﻦ ﻋﺠﻞ ﻧﺰﺡ ﻣﻦ ﺣﺎﺋﻞ ﻷﻥ ﴰﺮﺍﹰ ﺃﺑﺖ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺸﻴﺦ ﺃﻭ
ﺯﻋﻴﻢ ﰲ ﺣﺎﺋﻞ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺁﻝ ﺭﺷﻴﺪ ،ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﺭﺷﻴﺪ ﺯﻋﻴﻢ ﺍﻟﻜﺎﻓﺔ ﻣﻦ ﺑﺎﺩﻳﺘﻪ .ﻭﻣﻨﻬﺎ ﺃﻥ
ﺣﺎﺿﺮﺓ ﺣﺎﺋﻞ ﺣﺎﺭﺑﺖ ﻣﻄﻠﻖ ﺍﳉﺮﺑﺎﺀ ﻭﺑﺎﺩﻳﺘﻪ ﻭﻛﺎﺗﺒﺖ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﲣﱪﻩ ﺑﺄﻥ ﻣﻄﻠﻘﺎﹰ ﻧﻜﺚ ﻓﻬﺬﻩ
ﺍﻷﺣﺪﺍﺙ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻷﻣﲑ ﺍﳊﺎﺿﺮﺓ ﺯﻋﺎﻣﺔ ﺭﲰﻴﺔ ﻋﻠﻰ ﺍﻟﺒﺎﺩﻳﺔ ﺗﻄﺎﻟﺐ ﺎ ﻭﺗﻘﺎﺗﻞ ﻋﻠﻴﻬﺎ .ﻭﻣﻨﻬﺎ ﺃﻥ ﻗﺒﺎﺋﻞ
ﴰﺮ ﺍﻟﹶﻤﻮﺟﻮﺩﺓ ﺑﻨﺠﺪ ﺷﺎﺭﻛﺖ ﰲ ﻏﺰﻭﺍﺕ ﺁﻝ ﺳﻌﻮﺩ ،ﻭﻟﹶﻢ ﻧﺮ ﺍﻟﺮﺍﻳﺔ ﻣﻌﻘﻮﺩﺓ ﻷﺣﺪ ﻣﺸﺎﻳﺦ ﴰﺮ ،ﻭﺇﳕﹶﺎ ﻛﺎﻧﺖ
ﺍﻟﻘﻴﺎﺩﺓ ﻻﺑﻦ ﻋﻠﻲ ﺃﻭ ﺍﺑﻦ ﺭﺷﻴﺪ .ﻭﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺷﻔﻴﻖ ﺍﻟﻜﻤﺎﱄ ﺗﻌﻠﻴﻘﺎﹰ ﻋﻠﻰ ﻧﺺ ﻝ"ﺩﺍﺋﺮﺓ ﺍﻟﹶﻤﻌﺎﺭﻑ
ﺍﻹﺳﻼﻣﻴﺔ" ﰲ ﻣﺎﺩﺓ ﺑﻼﺩ ﺍﻟﻌﺮﺏ ﺣﻮﻝ ﺩﻓﻊ ﻃﻲﺀ ﻭﺯﺑﻴﺪ "ﺍﳋﻮﺓ" ﻟﺸﻤﺮ :ﺃﻣﺎ ﻋﺪﻡ ﺩﻓﻊ "ﺍﳋﻮﺓ" ﻓﺼﺤﻴﺢ ،ﻭﻗﺪ
ﺍﺳﺘﺒﺪﻟﺖ "ﺍﳋﻮﺓ" ﺣﲔ ﺩﺧﻮﻝ ﻓﺎﺭﺱ ﺍﳉﺮﺑﺎﺀ ﺇﱃ ﺍﳉﺰﻳﺮﺓ ﺑﺎﻟﹶﻤﺼﺎﻫﺮﺓ ،ﻓﻘﺪ ﺯﻭﺝ ﺍﺑﻨﻪ ﺻﻔﻮﻕ ﻣﻦ ﻋﻤﺸﺔ ﺍﺑﻨﺔ
ﺷﻴﺦ ﻃﻲﺀ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺣﺪﻭﺩ ﻋﺎﻡ 1225ﻩ .ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﻟﻌﻞ ﺗﻮﺍﺭﻳﺦ ﺍﳊﺠﺎﺯ ﺗﻜﺸﻒ ﻟﻨﺎ
ﺃ-ﰲ ﺳﻨﺔ 1205ﻩ ﺟﻬﺰ ﺷﺮﻳﻒ ﻣﻜﺔ ﻏﺎﻟﺐ ﺑﻦ ﻣﺴﺎﻋﺪ ﺃﺧﺎﻩ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﲜﻴﺶ ﺍﺷﺘﺮﻛﺖ ﻓﻴﻪ ﺑﻌﺾ
ﺍﻟﺒﻮﺍﺩﻱ ،ﻟﹶﻤﻬﺎﲨﺔ ﺍﻟﺪﺭﻋﻴﺔ ،ﰒ ﺧﺮﺝ ﻏﺎﻟﺐ ﲜﻴﺶ ﻋﻈﻴﻢ ،ﻷﻣﺪﺍﺩ ﺃﺧﻴﻪ ،ﰒ ﻟﹶﻤﺎ ﺍﺰﻣﺎ ﺑﻌﺪ ﳏﺎﺻﺮﻤﺎ ﻟﺒﻠﺪ
ﺍﻟﺸﻌﺮﺍﺀ ،ﺑﺪﺃ ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻳﻐﲑ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﱵ ﲤﺮﺩﺕ ،ﻭﺍﻧﻀﻤﺖ ﺇﱃ ﺍﻟﺸﺮﻳﻒ ،ﻭﻣﻦ ﻫﺆﻻﺀ ﻣﻄﹶﻴﺮٍ
ﻭﺷﻤﺮ ،ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﻟﹶﻤﺎﺀ ﺍﻟﹶﻤﻌﺮﻭﻑ ﺑِﺎﻟﹾﻌﺪﻭﺓِ ﻟﺸﻤﺮ ،ﻗﺮﺏ ﺣﺎﺋﻞ ،ﻭﺭﺋﻴﺴﻬﻢ ﺣﺼﺎﻥ ﺇﺑﻠﻴﺲ .ﻭﻗﺪ ﻗﺼﺪﻫﻢ
ﺍﻹﻣﺎﻡ ﺳﻌﻮﺩ ﰲ ﻫﺬﺍ ﺍﻟﹶﻤﻜﺎﻥ ،ﻓﻬﺰﻣﻬﻢ ،ﻭﻗﹸﺘﻞ ﰲ ﺍﻟﹶﻤﻌﺮﻛﺔ ﺭﺋﻴﺴﻬﻢ ﻣﺴﻌﻮﺩ "ﺣﺼﺎﻥ ﺇﺑﻠﻴﺲ" ﻭﲰﺮﺓ"؟"
ﺍﻟﹶﻤﺸﻬﻮﺭ ﺭﺋﻴﺲ ﺍﻟﻌﺒﻴﺎﺕ ﻣﻦ ﻣﻄﹶﻴﺮٍ ،ﻭﺃﺑﻮ ﻫﻠﻴﺒﺔ ﻣﻦ ﻣﻄﹶﻴﺮٍ .ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﹶﻮﻗﻌﺔ ﰲ ﺁﺧﺮ ﺫﻱ ﺍﳊﺠﺔ ﻣﻦ ﻫﺬﺍ
ﺍﻟﻌﺎﻡ .ﺇﻻ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺑﻌﺪ ﺍﺰﺍﻣﻬﻢ ﺍﺳﺘﻨﻔﺮﻭﺍ ﺑﻘﻴﺔ ﻗﺒﺎﺋﻠﻬﻢ ،ﻭﺃﺭﺳﻠﹶﻮﺍ ﺇﱃ ﺳﻌﻮﺩ ﻳﺪﻋﻮﻧﻪ ﻟﻠﹶﻤﻨﺎﺯﻟﺔ،
ﻭﻳﻨﺬﺭﻭﻧﻪ ﲟﺴﲑﻫﻢ ﺇﻟﻴﻪ ،ﻭﻛﺎﻥ ﰲ ﻣﻜﺎﻧﻪ ﺑﺎﻟﻌﺪﻭﺓ ،ﻳﻘﺴﻢ ﺍﻟﻐﻨﺎﺋﻢ ،ﻓﺜﺒﺖ ﳍﻢ ﺑﻌﺪ ﻣﺎ ﻭﺻﻠﹶﻮﺍ ﺇﻟﻴﻪ ﺑﺰﻋﺎﻣﺔ
ﻣﺴﻠﻂ ﺑﻦ ﻣﻄﻠﻖ ﺍﳉﺮﺑﺎﺀ ،ﺍﻟﺬﻱ ﻧﺬﺭ ﺃﻥ ﳜﺘﺮﻕ "ﺻﻴﻮﺍﻥ" ﺳﻌﻮﺩٍ ﺑﻔﺮﺳﻪ .ﻭﻗﺪ ﺃﺭﺧﻰ ﻣﺴﻠﻂ ﻋﻨﺎﻥ ﻓﺮﺳﻪ ﻟﻴﺘﻢ
ﻧﺬﺭﻩ ،ﻓﺎﺧﺘﻄﻔﻪ ﻗﻮﻡ ﺳﻌﻮﺩ ﺑﻌﺪ ﻣﺎ ﺿﺮﺑﻪ ﺭﺟﻞ ﺑﻌﻮﺩ ﻳﺸﻮﻱ ﺑﻪ ﺍﻟﻘﺮﺹ ،ﻓﻄﺮﺣﻪ ﻋﻦ ﺟﻮﺍﺩﻩ ،ﻭﻣﻦ ﰒ ﻗﹸﺘﻞ
ﻭﺃﺰﻡ ﺍﺗﺒﺎﻋﻪ .ﻭﻛﺎﻧﻮﺍ ﻋﻨﺪﻣﺎ ﻗﺪﻣﻮﺍ ﻋﻠﻴﻪ ﺃﻗﺒﻠﹶﻮﺍ ﻣﻘﺮﻧﲔ ﺇﺑﻠﻬﻢ ،ﻓﺜﺒﺖ ﳍﻢ ﺳﻌﻮﺩ ﻭﺟﻴﺸﻪ ،ﻭﺃﻭﻗﺪﻭﺍ ﻓﻴﻬﻢ ﻭﰲ
ﻓﻤﺎ ﺯﻟﹶﻮﺍ ﻣﻌﻪ ﻋﻠﻰ ﻛﺮ ﻭﻓﺮ ،ﻭﻣﻀﺎﺭﺑﺔ ﺑﻜﻞ ﺻﺎﺭﻡ ﺫﻛﺮ ،ﺣﱴ ﺳﺌﻤﻮﺍ ﻣﻦ ﺍﻟﹶﻤﻀﺎﺭﺑﺔ ،ﻓﺮﺟﻌﻮﺍ ﺑﺼﻔﻘﺔ ﺧﺎﺋﺒﺔ،
ﻭﳒﺎ ﻫﻮ ﻭﺑﻨﻮ ﻋﻤﻪ ،ﻭﺑﺎﺀ ﺍﳋﺎﺋﻦ ﲞﺰﻳﻪ ﻭﺇﲦﻪ ،ﻓﺄﻧﺎﺥ ﺭﺟﺎﻟﻪ ﰲ ﺑﺎﺩﻳﺔ ﺍﻟﻌﺮﺍﻕ ،ﺇﱃ ﺃﻥ ﺍﺧﻀﺮ ﻋﻴﺸﻪ ﻭﺭﺍﻕ.
ﻭﻭﺟﺪﺕ ﰲ ﻛﺮﺍﺳﺎﺕ ﺍﻟﺸﻴﺦ ﻣﻨﺪﻳﻞ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻟﺰﻭﺟﺔ ﻣﻄﻠﻖ ﺗﺮﺛﻰ ﻣﺴﻠﻄﺎﹰ ﻭﺃﺑﺎﻩ:
ﺍﻟﻠﱢﻲ ﺼﺒﺭ ﻟﹶﻠﹾﺠﺯ ﻴﺠﺫﺏ ﻤِﻨﹾﻴﻨِﻪ ﻭﻨﱠﻴﺕﹾ ﻭﻨﱠﺔ ﻤﻥ ﺸﹶﻠﹶﻊ ﻀِﺭﺴِﻪ ﺍﻟﹾﻘﹶﺎﺯ
ﻟﹶﺠﺕﹾ ﻓﹶﺭﺍﻗِﻴﻥ ﺍﻟﹾﻌﺭﺏ ﻓﹶﺎﻗﹾﺩِﻴﻨِﻪ ﻋﻠﻴﻙ ﻴﺎ ﺤﺎﻤِﻲ ﺍﻟﹶﻤﻅﹶﺎﻫِﻴﺭ ،ﻁﻬﻤﺎﺯ
ﻭﻏﹶﺩﺍ ﺒﺼﻴﺎﺩ ﺍﻟﹾﺤﺒﺎﺭِﻱ ﺤﺜِﻴﻨﻪ ﺠﺎﻨﺎ ﻋﻘﺎﺏٍ ﻓﹶﺭﻕﹶ ﺍﻟﹾﺤﺭ ﻭﺍﻟﹾﺒﺎﺯ
ﻭﺍﻟﺸﱠﻴﺏ ﻻﺡ ﺒﻘِﺫﹾﻟِﺘﻲ ﻗﹶﺒﻝ ﺤِﻴﻨِﻪ ﺍﻟﺩﻤﻊ ﻤﻥ ﻋﻴﻨﻲ ﻴِﺠِﻲ ﻓﹶﺭﺩ ﻭﺍﺠﻭﺍﺯ
ﻭﻗﺎﻝ ﺻﺎﺣﺐ "ﻟﹶﻤﻊ ﺷﻬﺎﺏ" :ﰒ ﺇﻥ ﻋﺮﺏ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻠﺘﺠﺌﲔ ﺑﻪ ﻣﻦ ﺑﺪﺍﺓ ﳒﺪ ﺗﻔﺮﻗﻮﺍ ﻋﻨﻪ
ﺭﺍﺟﻌﲔ ﺇﱃ ﺃﻃﺮﺍﻑ ﳒﺪ ،ﻓﻘﺤﻄﺎﻥ ﺍﺣﺘﺎﺭﻭﺍ ﺇﱃ ﺗﺜﻠﻴﺚ ،ﻭﻋﺘﻴﺒﺔ ﺇِﱃ ﺑﺮﻳﺔِ ﻣﻜﱠﺔ ﻛﹶﺮﻛﹾﺒﺔﹶ ﻭﻣﺎ ﻳﻠﻴﻬﺎ ،ﻭﺃﻣﺎ ﻣﻄﹶﻴﺮ
ﻓﺎﺣﺘﺎﺯﻭﺍ ﺇِﱃ ﺃﹶﺭﺽ ﺷﻤﺮ ،ﻭﺍﺗﻔﻘﻮﺍ ﻣﻊ ﻣﻄﻠﻖ ﺍﳉﺮﺑﺎﺀ ،ﻭﺑﺎﺩﻳﺔ ﺷﻤﺮ ﲨﻴﻌﻬﺎ ﺍﻟﱵ ﰲ ﺍﳉﺒﻞ ،ﻭﺻﺎﺭ ﺑﻴﻨﻬﻢ ﺃﹶﻫﻞ
ﺍﻟﻘﺮﻯ ﺍﻟﱵ ﰲ ﺍﳉﺒﻞ ﺣﺮﺏ ،ﻓﺄﹶﺭﺳﻞ ﺃﹶﻫﻞﹸ ﺍﳉﺒﻞ ﺇِﱃ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺳﻌﻮﺩ ﺃﹶﻥﱠ ﻫﺬﺍ ﻣﻄﻠﻖ ﺍﳉﺮﺑﺎﺀ ﻧﻜﺚ،
ﻭﺍﻟﺘﺠﺄﹶﺕ ﻣﻄﹶﲑ ﺇِﻟﻴﻪ ﻓﻬﺬﺍ ﺍﻟﻴﻮﻡ ﳓﺎﺭﺑﻪ ،ﻭﻛﺎﻥ ﺇِﺫﹰﺍ ﺷﻴﺦ ﻣﻄﲑ ﺣﺴﲔ ﺑﻦ ﻭﻃﺒﺎﻥ ﺭﺟﻞ ﺷﺠﺎﻉ ،ﻓﻠﹶﻤﺎ ﲰﻊ ﻋﺒﺪ
ﺍﻟﻌﺰﻳﺰ ﺬﺍ ﺍﳋﱪ ﺑﻌﺚ ﻭﻟﺪﻩ ﺳﻌﻮﺩ ﲜﻴﺶ ﺇِﻟﻴﻬﻢ ،ﻭﻋﻪ ﺑﻌﺾ ﻣﻦ ﻋﻨﺰﺓﹰ ،ﻭﻛﺎﻧﻮﺍ ﺃﺿﺪﺩﺍ ﻟﹶﻤﻄﹶﻴﺮ ،ﻭﻋﻪ ﺃﹶﻳﻀﺎﹰ ﺑﺪﻭ
ﺍﻟﻌﺎﺭﺽ :ﺳﺒﻴﻊ ﻭﺍﻟﻌﺠﻤﺎﻥ ،ﻭﻫﺬﻩ ﺍﻟﹶﻤﺴﲑﺓ ﺃﻭﻝ ﻣﻌﺎﺿﺪﺗﻪ ﻵﻝ ﺳﻌﻮﺩ ،ﻭﺷﻬﻮﺭ ﺷﺄﹾﻧﻪ ﰲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ،ﰒ
ﺻﺎﺭ ﻟﻪ ﺻﻴﺖ ﻛﺒﲑ ،ﻭﻫﺬﺍ ﺍﳉﻴﺶ ﻳﺒﻠﻎ ﲬﺴﺔ ﺁﻻﻑ ﺭﺟﻞ "ﺑﻮﺍﺭﺩﻱ" ﻭﲦﹶﺎﻥ ﻣﺌﺔ ﻓﺎﺭﺱ ،ﻓﺼﺒﺢ ﻋﺮﺑﹰﺎ ﻳﻘﺎﻝ
ﳍﻢ ﺍﻟﱪﺍﻋِﺼﺔ ﻣﻦ ﻣﻄﹶﻴﺮٍ ،ﻭﺯﻋﻴﻤﻬﻢ ﺍﲰﻪ ﺳﻌﻮﺩ؟ ﻳﻜﲎ ﲝﺼﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ،ﺃﹶﻭ ﲝﺼﺎﻥ ﺇِﺑﻠﻴﺲ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﹶﻨﻰ
ﻧﻔﺴﻪ ﺬﻩ ﺍﻟﻜﻨﻴﺔ ،ﻭﻫﻮ ﺷﺠﺎﻉ ﻣﻌﺪﻭﺩ ،ﻭﻣﻌﻪ ﻣﺌﺘﺎ ﻓﺎﺭﺱ ﻣﻦ ﺭﻓﻘﺘﻪ ،ﻓﺤﺎﺭﺑﻮﺍ ﺳﻌﻮﺩﺍﹰ ﻭﻗﺪ ﻗﺘﻞ ﻣﻦ ﻓﺮﺳﺎﻧﻪ
ﻧﻔﺮ ﻭﻗﺪ ﻗﺘﻞ ﺣﺼﺎﻥ ﺇِﺑﻠﻴﺲ ﻭﺃﹶﻭﻻﺩﻩ ،ﻭﺃﹶﻭﻻﺩ ﺃﹶﺧﻴﻪ ،ﻭﺃﹸﺧِﺬﹶﺕ ﺑﻴﻮﺗﻪ ﻭﺃﻏﻨﺎﻣﻬﻢ ،ﻭﻛﺎﻧﺖ ﺇِﺑﻠﻬﻢ ﻏﺎﺋﺒﺔ ﰲ
ﺍﻟﻔﻼﺓ.ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﺷﺘﺪ ﺍﻷَﻣﺮ ﻋﻠﻰ ﻣﻄﻠﻖ ﺍﳉﺮﺑﺎﺀ ،ﻭﺣﺴﲔ ﺍﻟﺪﻭﻳﺶ ،ﻭﺿﺎﻗﺖ ﻢ ﺍﻟﺪﻧﻴﺎ ﻭﻛﺎﻧﺎ ﻋﻠﻰ ﻣﺎﺀ
ﻳﺴﻤﻰ "ﻳﺎ ﻃﺐ" ﻋﻦ ﺣﺎﺋﻞ ﲦﹶﺎﻥ ﺳﺎﻋﺎﺕ ،ﻓﺄﹶﻗﺒﻼ ﺻﺎﺋﻠﲔ ﻋﻠﻰ ﺳﻌﻮﺩ ،ﻭﻋﺴﻜﺮﻭﺍ ﻳﺮﻳﺪﻭﻥ ﻣﻨﺎ ﺟﺰﺓ ﺍﳊﺮﺏ
ﻣﻌﻪ ،ﻓﻮﻗﻌﺖ ﺍﳊﺮﻭﺏ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺳﻌﻮﺩ ،ﻓﹶﺴﺎﻕ ﺃﻭﻻ ﰲ ﻭﺟﻮﻫﻬﻢ ﺣﱴ ﺩﻓﻊ ﲨﻮﻋﻬﻢ ﺎ ،ﰒ ﺃﻋﻘﺒﻬﻢ ﺑﺎﳋﻴﻞ
ﻭﺍﻟﺮﺟﺎﻝ ،ﻓﻘﺘﻞ ﻭﻟﺪ ﻣﻄﻠﻖ ﺍﳉﺮﺑﺎﺀ ﺍﲰﻪ ﺳﻠﻄﺎﻥ ،ﻭﺍﺰﻣﺖ ﺗﻠﻚ ﺍﻟﺒﻮﺍﺩﻱ ،ﻭﻋﺪﺩﻫﻢ ﻛﺜﲑ ،ﻓﺄﹶﺧﺬ ﺃﹶﻣﻮﺍﳍﻢ
ﻭﻗﺘﻞ ﻣﻦ ﻗﺘﻞ ﻭﺃﹸﺳﺮ ﻣﻦ ﺃﹸﺳﺮ ،ﻭﲨﻠﺔ ﺃﻣﻮﳍﻢ ﻻ ﲢﹾﺼﻰ ﻋﺪﺍ ،ﻓﺠﻼ ﻣﻄﻠﻖ ﺍﳉﺮﺑﺎﺀ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ.
ﺏ -ﰲ ﺭﻣﻀﺎﻥ ﻣﻦ ﺳﻨﺔ 1212ﻩ ﻧﺎﺯﻝ ﺍﻹﻣﺎﻡ ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺮﺑﺎﻧﺎﹰ ﻛﺜﲑﺓ ﻣﻦ ﻋﺪﺓ ﻗﺒﺎﺋﻞ ﺑﺰﻋﺎﻣﺔ
ﺝ -ﰲ ﺳﻨﺔ 1231ﻩ ﻛﺎﻧﺖ ﺍﻟﹶﻮﻗﻌﺔ ﺑﲔ ﺑﺎﺷﺎ ﺍﻟﻌﺮﺍﻕ ﻭﺑﲔ ﻋﺪﺓ ﻗﺒﺎﺋﻞ ﺑﺰﻋﺎﻣﺔ ﺑﻨﻴﺔﹶ ﺑﻦ ﻗﺮﻳﻨِﻴﺲ ﺑﻦ ﳏﻤﺪ
ﺍﳉﺮﺑﺎﺀ ،ﻭﻣﻌﻪ ﻓﺎﺭﺱ ﺑﻦ ﳏﻤﺪ ،ﻭﻛﺎﻥ ﺍﻟﺒﺎﺷﺎ ﻗﺪ ﺃﹶﺟﻼﻫﻢ ﻋﻦ ﺍﻟﻌﺮﺍﻕ .ﻓﹶﻬﺰِﻣﺖ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﻞ ﺑﻌﺪ ﻗﺘﻞ ﺯﻋﻴﻤﻬﺎ
ﺑﻨﻴﺔﹶ ﰲ ﺣﺎﺩﺛﺔ ﳑﺎﺛﻠﺔ ﳊﺎﺩﺛﺔ ﻗﺘﻞ ﻋﻤﻪ ﻣﻄﻠﻖ ﺑﻦ ﳏﻤﺪ ،ﻭﺫﻟﻚ ﺃﹶﻧﻪ ﳊﻘﻪ ﻓﺎﺭﺳﺎﻥ ﻓﺄﹶﺣﺲ ﻤﺎ ﺃﹶﻭ ﺃﹶﻤﺎ ﺩﻋﻮﺍﻩ
ﻟﻠﹶﻤﺒﺎﺭﺯﺓ ،ﻓﺠﺬﺏ ﻋﻨﺎﻥ ﺟﻮﺍﺩﻩ ﺟﺬﺑﺔﹶ ﻣﻨﻜﺮﺓﹰ ﻟﻴﺤﺮِﻓﻬﺎ ﻋﻠﻴﻬﻤﺎ ،ﻓﻮﻗﻌﺖ ﺍﻟﻔﺮﺱ ﻋﻠﻰ ﺭﺃﹸﺳﻬﺎ ﻭﻳﺪﻳﻬﺎ،
ﻭﺳﻘﻄﺖ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ،ﻓﺼﺎﺭ ﲢﺖ ﺍﻟﺴﺮﺝ ﻭﺍﻟﻔﺮﺱ ﻓﻮﻗﻪ ﻓﺄﹸﺩﺭﻙ ﻭﻗﺘﻞ ﻭﻟﹶﻌﻞﹶ ﺳﺒﺐ ﻫﺬﺍ ﻣﺎ ﺣﺪﺙ ﺳﻨﺔ
1228ﻩ ﻭﻫﻮ ﺃﹶﻥ ﺃﹶﺳﻌﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﺎﺷﺎ ﺧﺎﻑ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﺷﺎ ﺻﺎﺣﺐ ﺑﻐﺪﺍﺩ ﻭﻫﺮﺏ ﺇﱃ ﺍﻟﹶﻤﻨﺘﻔﻖ ،ﻓﻠﹶﻤﺎ
ﺃﹶﰉ ﺣﻤﻮﺩ ﺑﻦ ﺛﺎﻣﺮٍ ﺯﻋﻴﻢ ﺍﻟﹶﻤﻨﺘﻔﻖ ﻭﺑﻌﺪ ﺍﻟﻘﺘﺎﻝ ،ﺍﳓﺎﺯﺕ ﺷﻤﺮ ﻟﻠﹶﻤﻨﺘﻔﻖ ،ﻭﺧﺎﻧﺖ ﻋﺒﺪ ﺍﷲ ﺑﺎﺷﺎ ،ﻓﺎﺰﻣﺖ
ﺍﻟﻌﺴﺎﻛﺮ ﺍﻟﻌﺮﺍﻗﻴﺔ .ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﺍﻟﻌﺎﻣﺔﹸ ﰲ ﳒﹾﺪ ﺗﻨﻄﻖ ﺍﳉﺮﺑﺎﺀ ﻫﻜﺬﺍ "ﺍﳉﺮﺑﺎ" ﺑﺪﻭﻥ ﳘﺰﺓ ،ﻭﺫﻟﻚ
ﻟﺜﻘﻞ ﺣﺮﻑ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﻧﻄﻖ ﺍﻟﻌﺎﻣﺔ ﻗﺎﻝ ﺍﺑﻦ ﺳﻨﺪ :ﻭﰲ ﺍﻟﺴﻨﺔ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﺜﻼﺛﲔ ﺑﻌﺪ ﺍﻟﹶﻤﺌﺘﲔ ﻭﺍﻷَﻟﻒ ﻣﻦ
ﺍﳍﺠﺮﺓ،ﻟﻪ " ﻋﺪﺩ ﻣﺎ ﺃﺣﺎﻁ ﺑﻪ ﺍﻟﻌﻠﹶﻢ ،ﻭﺗﻌﻠﱠﻘﹶﺖ ﺑﻪ ﻣِﻦ ﺍﻟﹶﻤﻤﻜﻨﺎﺕ ﺍﻟﻘﺪﺭﺓ ،ﻗﹸﺘﻞِ ﺑﻨﻴﺔﹶ ﺑﻦ ﻗﹸﺮﻳﻨﻴﻴﺲ ﺍﳉﺮﺑﺎﺀ،ﻭﺃﹸﺗِﻲ
ﺑِﺮﹾﺍﺳِﻪِ ﺇِﱃ ﺍﻟﹶﻮﺯﻳﺮ ﺳﻌﻴﺪ .ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥ ﺑﻨﻴﺔﹶ ﻋﺒﺮ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﻟﻐﺮﰊ ﺍﻟﻔﺮﺍﺕ ،ﻋﻨﺪﻣﺎ ﻭﻟﱠﻰ ﻭﺯﺍﺭﺓ ﺑﻐﺪﺍﺩ ﺳﻌﻴﺪ ﺑﺎﺷﺎ،
ﻟﹶﻤﺎ ﺑﲔ ﻋﻤﻪ ﻓﺎﺭﺱ ﻭﺁﻝ ﻋﺒﻴﺪِ ﻣﻦ ﺍﻟﻀﻐﺎﺋﻦ ،ﻻﺳﻴﻤﺎ ﺃﹶﻣﲑﻫﻢ ﻗﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﺎﻭﻱ ﺍﻟﹾﻌﺒﻴﺪِﻱ،
ﻭﻗﺪ ﻛﺎﻥ ﺳﻌﻴﺪ ﺑﺎﺷﺎ ﻭﻟﱠﻰ ﺯﻣﺎﻡ ﺃﹶﻛﺜﺮ ﺃﹸﻣﻮﺭِﻩِ ﻟﻪ ،ﻓﻠﹶﻤﺎ ﺑﲔ ﻓﺎﺭﺱ ﻭﺍﻟﹶﻤﺬﻛﻮﺭ ﻟﹶﻢ ﻳﺴﺘﻘﺮ ﰲ ﺍﳉﺰﻳﺮﺓ ﻓﱰﻝ
ﺑﻌﺸﲑﺗﻪ ﻋﻠﻰ ﺧﺰﺍﻋﺔ ،ﰲ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ،ﻟﻴﻜﺘﺎﻝ ،ﻭﻛﺎﻥ ﺑﲔ ﺍﻟﺪﺭﻳﻌﻲ ﺍﻟﹾﻌﱰﻱِ ﺍﻟﺮﻭﻳﻠﻲ-ﺑﻀﻢ ﺍﻟﺮﺍﺀ ﻭﻓﺘﺢ ﺍﻟﹶﻮﺍﻭ
ﻭﻻﻡ ﺑﻌﺪﻫﺎ ﻳﺎﺀ ﺍﻟﻨﺴﺐ-ﺍﻗﺘﻔﻰ ﺃﹶﺛﺮﻩ ﻭﻧﺰﻝ ﻗﺮﻳﺒﺎﹰ ﻣﻨﻪ ،ﻭﺃﹶﺭﺳﻞ ﺇِﱃ ﲪﻮﺩ ﺑﻦ ﺛﺎﻣﺮ ،ﺍﺳﺘﻨﻔﺮ ،ﻓﻨﻔﺮ ﺑﻔﺮﺳﺎﻥ
ﻋﺸﲑﺗﻪ ﻟﹶﻤﺴﺎﻋﺪﺓ ﺍﻟﺪﺭﻳﻌﻲ ،ﻟﹶﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻻﺋﺘﻼﻑ ،ﻭﻛﺬﻟﻚ ﺧﺮﺝ ﻋﺴﻜﺮ ﺍﻟﹶﻮﺯﻳﺮ ﺳﻌﻴﺪ ،ﻛﺒﲑﻫﻢ ﻗﺎﺳﻢ
ﻭﺑﻌﺾ ﻣﺸﺎﻫﲑﻫﻢ -4ﺑﻴﺎﻥ ﺃﺳﺮﻫﻢ ،ﻭﺍﻟﺘﻨﻮﻳﻪ ﺑﺒﻌﺾ ﺃﻋﻼﻣﻬﻢ ﻗﺎﻝ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺮﺍﻭﻱ:
ﻗﺒﻞ ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﰲ ﻓﺮﻭﻉ ﻛﻞ ﻗﺴﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷَﻗﺴﺎﻡ ،ﻧﺴﻮﻕ ﻣﻘﺪﻣﺔ ﻋﻦ ﺍﻷُﺳﺮﺓ ﺍﻟﺸﻬﲑﺓ ﺍﻟﱵ ﺃﹸﻟﻘﻴﺖ ﺇِﻟﻴﻬﺎ
ﻣﻘﺎﻟﻴﺪ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﻠﻴﺎ ﰲ ﺷﻤﺮ ﺍﳉﺮﺑﺔ .ﺇِﻥ ﺍﻟﺬﻳﻦ ﺗﺰﻋﻤﻮﺍ ﻫﺬﻩ ﺍﻟﻌﺸﲑﺓ ﻫﻢ "ﺁﻝ ﳏﻤﺪ" ،ﻭﺇِﺫ ﺗﻜﺎﺛﺮﻭﺍ ﺣﱴ
ﺃﹶﺻﺒﺤﻮﺍ ﲨﺎﻋﺔ ﺑﻞ ﻋﺸﲑﺓ ﻛﺒﲑﺓ ،ﻟﹶﻢ ﳒﺪ ﺑﺪﺍ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﻳﻨﺘﺴﺐ ﺇِﱃ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻨﺬ ﺃﹶﻭﻝ ﻧﺸﻮﺋﻪ ﺣﱴ
ﺍﻟﻴﻮﻡ ،ﻣﻨﻮﻫﲔ ﺑﺄﹶﺷﻬﺮ ﺭﺅﺳﺎﺋﻬﻢ ﰲ ﺍﻟﹶﻤﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ :ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺭﺣﻞ ﻣﻦ ﳒﺪ ﺇﱃ ﺍﳉﺰﻳﺮﺓ ﰲ ﺍﻟﻌﺮﺍﻕ
ﻫﻮ ﻓﺎﺭﺱ ﺍﳉﺮﺑﺔ ،ﻓﻬﻮ ﺇِﺫﻥ ﺍﻟﺮﺋﻴﺲ ﺍﻷَﻭﻝ ﻵﻝ ﳏﻤﺪ ﺷﻴﻮﺥ ﺷﻤﺮ ﰲ ﺍﳉﺰﻳﺮﺓ .ﻭﻗﺪ ﺧﻠﻒ ﻓﺎﺭﺱ ﲨﺎﻋﺔ
ﺳﻤﻴﺖ ﺑﺎﺳﻢ ﺁﻝ ﻓﺎﺭﺱ ،ﻭﺍﺷﺘﻬﺮ ﻣﻦ ﻫﺆﻻﺀ ﺻﻔﻮﻕ ،ﻭﺍﺷﺘﻬﺮ ﻣﻦ ﺍﻭﻻﺩ ﺻﻔﻮﻕ ﻓﺮﺣﺎﻥ ﺑﺎﺷﺎ ﺍﻟﹶﻤﺸﻬﻮﺭ ،ﻭﻗﺪ
ﺧﻠﻒ ﻓﺮﺣﺎﻥ ﺑﺎﺷﺎ ﺃﹶﻭﻻﺩﺍﹰ ﻛﺜﲑﻳﻦ ،ﺍﻧﻘﺴﻤﻮﺍ ﺃﺭﺑﻌﺔ ﻓﺮﻭﻉ ﻛﻞ ﻓﺮﻉ ﺍﻧﺘﺴﺐ ﺇﱃ ﺃﹸﻣﻪ "ﺃﹶﻱ ﺇﱃ ﺇﺣﺪﻯ ﺯﻭﺟﺎﺕ
ﻓﺮﺣﺎﻥ ﺑﺎﺷﺎ" ﺍﻷَﺭﺑﻊ ،ﻭﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ ﻫﻲ :ﺍﻟﺪﺭﺓ ﻭﺍﳉﺰﻋﺔ ﻭﺍﻟﺴﺮﺣﺔ ﻭﺍﻟﺒﺎﺷﺎﺕ.
ﻭﻳﻘﺪﺭﻭﻥ ﻣﻊ ﻣﻮﺍﻟﻴﻬﻢ ﺏ 500ﺑﻴﺖ ﺃﹶﻳﻀﺎﹰ ،ﻭﺃﹶﺷﻬﺮﻫﻢ ﺍﻟﻌﺎﺻﻲ ،ﻭﺍﳉﺎﺭ ﺍﷲ ،ﻭﺁﻝ ﳎِﻮﻝﹾ .ﻭﻗﺪ ﻋﺎﺵ
ﺍﻟﻌﺎﺻﻲ" "120ﻋﺎﻣﺎ ،ﻭﺻﺎﺭ ﺷﻴﺨﺎﹰ ﻟِﺸﻤﺮ ﻛﻠﻬﺎ ﰒ ﺁﻟﺖ ﺍﻟﹶﻤﺸﻴﺨﺔ ﺇِﱃ ﻭﻟﺪﻩ ﺍﳍﺎﺩﻱ ﰲ ﻋﻬﺪﻩ ،ﻭﻫﻮ ﻋﻠﻰ ﻗﻴﺪ
ﺍﳊﻴﺎﺓ ﰒ ﻗﺘﻞ ﺍﳍﺎﺩﻱ ،ﻭﺁﻟﺖ ﺍﻟﹶﻤﺸﻴﺨﺔ ﺇِﱃ ﺩﻫﺎﻡ ﺭﺋﻴﺲ ﻋﺸﺎﺋﺮ ﺷﻤﺮ ﺍﻟﻘﺎﻃﻨﺔ ﰲ ﺳﻮﺭﻳﺔ ﺍﻵﻥ.
ﻭﻳﻘﺪﺭﻭﻥ ﻣﻊ ﻣﻮﺍﻟﻴﻬﻢ ﺏ 100ﺑﻴﺖ ،ﻭﺃﺷﻬﺮ ﺭﺅﺳﺎﺋﻬﻢ ﻣﻄﻠﻖ ﻭﻫﺎﻳﺲ ﻭﺛﻮﻳﲏ ﻭﻋﺒﺪ ﺍﶈﺴﻦ ﻭﺳﻠﻄﺎﻥ.
ﻭﲰﻮﺍ ﺑﺎﺳﻢ ﺍﻟﺒﺎﺷﺎﺕ ،ﻷَﻢ ﻟﹶﻢ ﻳﻔﺎﺭﻗﻮﺍ ﺑﻴﺖ ﻓﺮﺣﺎﻥ ﺑﺎﺷﺎ ﺣﱴ ﻭﻓﺎﺗﻪ ،ﻭﻳﻘﺪﺭﻭﻥ ﻣﻊ ﻣﻮﺍﻟﻴﻬﻢ ﺏ" "50ﺑﻴﺘﺎﹰ،
ﻭﻣﻨﺎﺯﻟﻪ ﺍﻵﻥ ﰲ ﺍﻟﻔﺮﺣﺎﻧﻴﺔ ﻗﺮﺏ ﺑﻠﺪ" ﻧﺎﺣﻴﺔ ﺗﺎﺑﻌﺔ ﻟﻘﻀﺎﺀ ﺳﺎﻣﺮﺍﹰ ﰲ ﳏﺎﻓﻈﺔ ﺑﻐﺪﺍﺩ" ،ﻭﺃﹶﺷﻬﺮ ﺭﺅﺳﺎﺋﻬﻢ
ﺍﳊﹸﻤﻴﺪﻱ ﺍﻟﺬﻱ ﺁﻟﺖ ﻣﺸﻴﺨﺔ ﺷﻤﺮ ﺇﻟﻴﻪ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻌﺜﻤﺎﱐ ،ﻭﻣِﻴﺰﺭ ﻭﺑﻨﺪﺭ ،ﻭﻗﺪ ﺗﻮﻓﻮﺍ ،ﻭﺃﹶﲪﺪ ﻭﺯﻳﺪ ،ﻭﳘﹶﺎ
ﺣﻴﺎﻥ ﻳﺮﺯﻗﺎﻥ .ﻭﻫﻨﺎﻙ ﻏﲑ ﻫﺆﻻﺀ ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺁﻝ ﳏﻤﺪ ،ﻣﺜﻞ :ﺁﻝ ﻋﻤﺮﻭ :ﻭﻳﻘﺪﺭﻭﻥ ﻣﻊ ﻣﻮﺍﻟﻴﻬﻢ ﺏ""300
ﺑﻴﺖ ،ﺃﹶﺑﺮﺯﻫﻢ ﺯﻳﺪ ﺍﻟﻌﻤﺮﻭ.ﺁﻝ ﺯﻳﺪﺍﻥ :ﻭﻳﻘﺪﺭﻭﻥ ﻣﻊ ﻣﻮﺍﻟﻴﻬﻢ ﺏ" "300ﺑﻴﺖ ﺃﻳﻀﺎ .ﺁﻝ ﻓﻬﺪ :ﻭﻳﻘﺪﺭﻭﻥ ﻣﻊ
ﻣﻮﺍﻟﻴﻬﻢ ﺏ" "30ﺑﻴﺘﺎﹰ ،ﻭﺃﺷﻬﺮﻫﻢ ﺳﻄﺎﻡ ﺍﻟﻔﻬﺪ ،ﻭﻟﹶﻢ ﺗﻌﻬﺪ ﺇﱃ ﺃﹶﺣﺪ ﻣﻨﻬﻢ ﻣﺸﻴﺨﺔ ﺷﻤﺮ.
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﻣﻦ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﺍﻟﺬﻳﻦ ﻟﹶﻢ ﻳﺮﺣﻠﹶﻮﺍ ﺇﱃ ﺍﳉﺰﻳﺮﺓ ﺍﻟﺴﻌﺪﻳﻮﻥ ﻭﺁﻝ ﺳﺮﺍﺡ ﺑﺎﳉﻮﻑ ،ﻣﻨﻬﻢ
ﺁﻝ ﺳﻠﹶﻤﺎﻥ ﻣﻦ ﺁﻝ ﺣﺒﻮﺏ ﻣﻦ ﺁﻝ ﺳﺮﺍﺡ .ﻭﻣﻦ ﺁﻝ ﺳﺮﺍﺡ ﺍﻟﺸﺎﻋﺮ ﻏﺎﻟﺐ ﺑﻦ ﺣﻄﱠﺎﺏ ،ﻣﻦ ﺷﻌﺮﻩ ﻗﻮﻟﻪ
ﳜﺎﻃﺐ ﺷﺮِﻳﺪﺓ ،ﺧﺎﺩﻡ ﻣﻀﻴﻔﻪ:
ﻭﺸﹶﺎﻑﹶ ﺍﻟﻁﻭﻴﻝُ ﻭﺸﹶﺎﻑﹾ ﺨﺸﹾﻡ ﺍﻻﹶﻀﺎﺭِﻉ ﻻﹶﻭﺍﻫﻨﻲِ ﻤﻥ ﻨﻁ ﺭﺍﺱ ﺍﻟﻔﺭﻴﺩﻩ
ﻤﻨﹶﺎﺨﹶﻰ ﺍﻟﻨﱠﺸﹶﺎﻤﻰ ﻋﻨﺩ ﻗﹶﺼﺭ ﺍﺒﻥ ﺯﺭﺍﻉ ﺃَﺨﹶﻴﺭ ﻋﻨﺩِﻱ ﻤﻥ ﻤﻘﺎﺒﻝْ ﺸِﺭِﻴﺩﻩ
ﻣﻦ ﺃﺑﺮﺯ ﺃﻋﻼﻣﻬﻢ ﰲ ﺍﳉﺰﻳﺮﺓ ﻭﺳﻮﺭﻳﺎ ﻣﻄﻠﻖ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﻟﹶﻢ ﺍﳉﺮﺑﺎﺀ ،ﺍﻟﺬﻱ ﺗﺰﻋﻢ ﻣﻦ ﻫﺎﺟﺮ ﻣﻌﻪ ﺇﱃ
ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺍﻟﺸﻤﺮﻳﲔ ﻳﺼﺤﺒﻪ ﺃﺧﻮﻩ ﻓﺎﺭﺱ ﺑﻌﺪ ﺃﻥ ﻗﺘﻞ ﺃﺧﻮﻩ ﻗﺮﻳﻨﻴﺲ ﺑﻦ ﳏﻤﺪ ﻭﺍﺑﻨﻪ ﻣﺴﻠﻂ ﺑﻦ ﻣﻄﻠﻖ .ﻗﺎﻝ
ﺍﺑﻦ ﺳﻨﺪ ﺑﺄﹸﺳﻠﹶﻮﺑﻪ ﺍﻟﻌﺎﻃﻔﻲ ﳓﻮ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻟﺸﺮﻳﻒ :ﻫﺬﺍ ﻭﻣﻄﻠﻖ ﻣﻦ ﻛﺮﺍﻡ ﺍﻟﻌﺮﺏ ،ﻋﺮﻳﻖ ﺍﻟﻨﺠﺎﺭ ﺷﺮﻳﻒ
ﺍﻟﻨﺴﺐ ،ﻣﻦ ﺍﻟﺸﺠﻌﺎﻥ ﺍﻟﻔﺮﺳﺎﻥ ،ﺍﻟﺬﻳﻦ ﻻ ﳝﺘﺮﻱ ﺑﺸﺠﺎﻋﺘﻬﻢ ﺇﻧﺴﺎﻥ ،ﻟﻪ ﻣﻮﺍﻗﻒ ﻳﺸﻬﺪ ﻟﻪ ﻓﻴﻬﺎ ﺍﻟﺴﻨﺎﻥ
ﻭﺍﻟﻘﺎﺿﺐ ،ﻭﻭﻗﺎﺋﻊ ﺍﻋﺘﺮﻑ ﻟﻪ ﺑﺎﻟﺒﺴﺎﻟﺔ ﻓﻴﻬﺎ ﺍﻟﻌﺪﻭ ﻭﺍﻟﺼﺎﺣﺐ ،ﻭﺃﻣﺎ ﻛﺮﻣﻪ ﻓﻬﻮ ﺍﻟﺒﺤﺮ ﺣﺪﺙ ﻋﻨﻪ ﻭﻻ ﺣﺮﺝ،
ﻭﺃﻣﺎ ﺃﺧﻼﻗﻪ ﻓﺄﻟﻄﻒ ﻣﻦ ﺍﻟﺸﻤﻮﻝ ﻭﺃﺫﻛﻰ ﻣﻦ ﺍﳋﺰﺍﻣﻰ ﻣﻦ ﺍﻷﺭﺝ ،ﻭﺃﻣﺎ ﺑﻴﺘﻪ ﻓﻜﻌﺒﺔ ﺍﻟﹶﻤﺤﺘﺎﺟﲔ ﻭﺭﻛﻦ
ﺍﻟﹶﻤﻠﺘﻤﺴﲔ ،ﲨﻊ ﺍﻟﺒﺴﺎﻟﺔ ﻭﺍﻟﻜﺮﻡ ﰲ ﺭﺩﺍﺋﻪ ،ﲝﻴﺚ ﻧﺎﺩﺕ ﺃﻟﺴﻨﺔ ﻧﻈﺮﺍﺋﻪ :ﺇﻧﻪ ﺍﻟﻌﻠﹶﻢ ﺍﻟﻔﺮﺩ ،ﻭﺍﻟﺸﻤﺮﻱ ﺍﻟﺬﻱ ﻻ
ﻭﻗﺎﻝ ﻋﻦ ﻫﺠﺮﺗﻪ :ﰒ ﺩﻋﺘﻪ ﺍﳍﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﺭﺗﻘﺎﺀ ﺍﻟﹶﻤﻨﺎﺻﺐ ﺍﻟﻌﻠﻴﺔ ،ﻓﺴﺎﺭ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻭﺗﻮﺟﻪ ﻣﻊ
ﺃﲪﺪ ﺍﳉﺰﺍﺭ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ،ﰒ ﻟﹶﻤﺎ ﻗﻀﻰ ﻧﺴﻜﻪ ﺭﺟﻊ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﻣﻜﺔ ﳏﺎﺭﺑﺎﹰ ﺑﺎﻟﺒﻨﺎﻥ ﻭﺍﻟﺴﻨﺎﻥ ،ﺃﹸﻟﺌﻚ
ﺍﻟﹶﻤﺒﺘﺪﻋﺔ ﻻ ﺑﺎﻟﻠﺴﺎﻥ ،ﻓﺒﻘﻲ ﰲ ﺑﺎﺩﻳﺔ ﺍﻟﻌﺮﺍﻕ ﻣﻄﺎﻋﺎﹰ ﺃﻣﺮﻩ ،ﻣﺸﺎﻋﺎﹰ ﰲ ﺍﻷﻏﻮﺍﺭ ﻭﺍﻷﳒﺎﺩ ﺫﻛﺮﻩ ،ﻻ ﻳﻀﺮﺏ ﻣﺜﻞﹲ
ﺇﻻ ﺑﺸﺠﺎﻋﺘﻪ ﻭﻛﺮﻣﻪ ،ﻭﻻ ﻳﻠﹶﻮﺫ ﻃﺮﻳﺪ ﺇﻻ ﺑﺴﺎﺣﺔ ﺣﺮﻣﻪ ،ﻭﻻ ﺗﺴﺘﻤﺎﺡ ﺇﻻ ﺭﺍﺣﺘﺎﻩ ،ﻭﻻ ﺗﻘﹶﺒﻞﹸ ﺇﻻ ﳝﻨﺎﻩ ،ﺇﱃ ﺃﻥ
ﺃﺻﺎﺑﻪ ﺳﻬﻢ ﺍﳊﻤﺎﻡ ﻭﺩﺭﺝ ﺷﻬﻴﺪﺍﹰ ﺇﱃ ﺩﺍﺭ ﺍﻟﺴﻼﻡ .ﰒ ﻧﻈﻢ ﺍﺑﻦ ﺳﻨﺪ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﰲ ﻣﺪﺡ ﻣﻄﻠﻖ:
ﻟﹶﺩﻥ ﻏﺎﺏ ﻤﻨﻪ ﻓﻲ ﺍﻟﻀﺭﻴﺢ ﺍﻟﺼﻔﹶﺎﺌِﺢ ﺒﻜﹶﺘﹾﻪ ﺍﻟﹾﻌﻭﺍﻟﻲ ﻭﺍﻟﺭﻗﺎﻕﹸ ﺍﻟﺼﻔﹶﺎﺌِﺢ
ﻭﻀﺠﺕﹾ ﻀﺠﻴﺠﺎﹰ ﺒﺎﻟﻨﱠﻭﺍﺡ ﺍﻟﺼﺤﺎﺼِﺢ ﺒﻜﻰ ﺃَﺠﺎ ﻤِﻤﺎ ﺸﹶﺠﺎﻩ ﻭﻤﺎﺴﻝُ
ﺼﺒﻭﺭٍ ﺇﺫﺍ ﺍﺸﹾﺘﹶﺩﺕﹾ ﻋﻠﻴﻪِ ﺍﻟﹾﻔﹶﻭﺍﺩِﺡ ﻟِﺭﺯﺀِ ﺍﻤﺭﻱ ٍﺼﻠﹾﺕ ﺠﺭﺍﺯٍ ﺼﻠﹶﻨﹾﻔﹶﺢ
ﻜﺄَﻥ ﻴﺩﻴﻪِ ﻟِﻠﹾﻬﺒﺎﺕِ ﺍﻟﹶﻤﻔﹶﺎﺘِﺢ ﺼﻔﻭﺡ ﺴﻤﻭﺡ ﻤﻁﹾﻠﹶﻕﹸ ﺍﻟﹾﻜﹶﻑﱢ ﺒﺎﻟﻨﱠﺩﻯ
ﻓﹶﺨﹶﺎﺭﻫﻡ ﻜﺎﻟﺸﱠﻤﺱِ ﺃَﺒﻴﺽ ﻭﺍﻀِﺢ ﺃﺸﻡ ﻋِﺼﺎﻤِﻲ ﻤِﻥ ﺍﻟﻨﱠﻔﹶﺭ ﺍﻷُﻟﹶﻰ
ﺜِﻤﺎﻝٌ ﻟﹶﻤﻌﺘﹶﺭ ﻏﹸﻴﻭﺙﹲ ﻤﺴﺎﻤِﺢ ﺴﻴﻭﻑﹲ ،ﺼﻨﹶﺎﺩِﻴﺩ ،ﻋِﻅﹶﺎﻡ ،ﺃﻤﺎﺜِﻝٌ
ﻭﺃَﻜﹾﺒﺭﻫﻡ ﻗﹶﺩﺭﺍﹰ ﺃُﺘِﻴﺢ ﺍﻟﻁﻭﺍﺌﺢ ﻷَ ﻏﹾﺯﺭﻫِﻡ ﻤﺩﺍ ﻭﺃَﺸﱠﻬﺭﻫﻡ ﻋﻠﻰ
ﻋﺯِﻴﺯ ﻟﹶﺩﻴﻪ ﻤﺸﹾﺭﻓﱡﻲ ﻭﺴﺎﺒِﺢ ﻓﹶﺄُﻭﺩِﻉ ﻓﻲ ﺒﻁﹾﻥ ﺍﻟﺜﱠﺭﻯ ﻤِﻨﹾﻪ ﺒﺎﺴِﻝُ
ﻭﻻ ﺭﺍﻡ ﺇﻻ ﻤﺎﺘﹶﺭﻭﻡ ﺍﻟﱠﺼﻔﹶﺎﺌِﺢ ﻓﹶﻤﺎ ﺃَﻏﹾﻤﺽ ﺍﻟﹾﻌﻴﻨﹶﻴﻥِ ﻴﻭﻤﺎ ﻋﻠﹶﻰ ﻗﹶﺫﹰﻯ
ﺇِﺫﹶﺍ ﻟﹶﻡ ﻴﺨﹸﺽ ﺇِﻻ ﺍﻟﹾﻬِﺯﺒﺭ ﺍﻟﺼﻤﺎﺩِﺡ ﻓﺘﻰ ﻜﹶﺎﻥ ﺨﹶﻭﺍﻀﺎ ﻟِﻜﹸﻝﱢ ﻜﹶﺘِﻴﺒﺔٍ
ﻓﹶﻬﺎ ﻜﹸﻝﱡ ﻗﹸﻁﹾﺭٍ ﻓِﻴﻪ ﻨﹶﺎﻉ ﻭﻨﹶﺎﺌِﺢ ﺃُﺘﹾﻴِﺢ ﻟﻪ ﺴﻬﻡ ﻓﹶﺄﺴﻜﹶﻨﹶﻪ ﺍﻟﱠﺜﺭﻯ
ﻤﺭﺍﺘِﻊ ﻓﻲ ﺃَﻜﹾﻨﹶﺎﻓِﻬﺎ ﻭﻤﺴﺎﺭﺡ ﻓﻜﹶﺎﺩﺕﹾ ﺒﻪِ ﺴﻠﹶﻤﻰ ﺘﹸﻬﺩ ،ﻭﺃَﻭﺤﺸﹶﺕﹾ
ﻓﻬﺎ ﻫﻭ ﻤِﻥ ﻓﹸﺭﻁ ﺍﻟِﻜﺂﺒﺔِ ﻜﺎﻟِﺢ ﺃَﻤﻁﹾﻠﹶﻕﹸ ﻤﺎ ﻟِﻠﺒﺩﻭ ﺒﻌﺩﻙ ﺒﻬﺠﺔﹲ
ﻭﻻﹶ ﻁﹶﺭِﺒﺕﹾ ﻟِﻠﹾﻐﹶﺯﻭِ ﻜﹸﻤﺕﹲ ﻗﹶﻭﺍﺭِﺡ ﻓﹶﻠﹶﻭﻻﹶﻜﹸﻡ ﻟﹶﻡ ﻴﻁﹾﺭِﺏِ ﺍﻟﹾﺒﺩﻭ ﻭﺍﻟﹾﻔﹶﻼ
ﺴﺤﺎﺏ ﻤﻠِﺙﱞ ﻤﺭﺠﺤِﻥ ُﻭﺩﺍﻟِﺢ ﺴﻘﹶﻰ ﺠﺩﺜﹶﺎ ﺃَﺼﺒﺤﺕﹶ ﻓِﻴﻪِ ﻤِﻥ ﺍﻟﺭﻀﺎ
ﻭﻴﻐﹾﺸﹶﺎﻩ ﻓﻲ ﺍﻟﹾﺠﻠﱠﻰ ﻁﹶﺭِﻴﺩ ﻭﻤﺎﺩِﺡ ﻭﻻﹶ ﺯﺍﻝَ ﻤِﻨﹾﻜﹸﻡ ﻤﻥ ﻴﺅَﻡ ﻓِﻨﹶﺎﺅُﻩ
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻗﺘﻞ ﰲ ﺣﻴﺎﺓ ﻣﻄﻠﻖ ﺃﺧﻮﻩ ﻗﺮﻳﻨﻴﺲ ﻋﺎﻡ 1212ﻭﺍﺑﻨﻪ ﻣﺴﻠﻂ ﻋﺎﻡ .1205
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻻ ﺃﺩﺭﻱ ﻣﱴ ﺗﻮﰱ ﻣﻄﻠﻖ ،ﻭﻗﺪ ﺗﻮﱃ ﺍﻟﺰﻋﺎﻣﺔ ﺑﻌﺪﻩ ﺃﺧﻮﻩ ﻓﺎﺭﺱ ،ﻭﻗﺪ ﻛﱪ ﻭﻛﺎﻥ ﺷﻴﺦ
"ﺍﻟﺸﺪﺍﺩ" ﻭﻗﺎﺋﺪ ﺍﻟﹶﻤﻌﺎﺭﻙ ﰲ ﻋﻬﺪ ﻓﺎﺭﺱ ﺍﺑﻦ ﺃﺧﻴﻪ ﺑﻨﻴﺔﹶ ﺑﻦ ﻗﺮﻳﻨﻴﺲ ﺍﺑﻦ ﳏﻤﺪ .ﻗﺎﻝ ﺍﺑﻦ ﺳﻨﺪ :ﻭﺑﻨﻴﺔﹶ-ﺑﻀﻢ
ﺍﻟﹶﻤﻮﺣﺪﺓ ﻭﻓﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺗﺸﺪﻳﺪ ﺍﻟﹶﻤﺜﻨﺎﺓ ﺍﻟﺘﺤﺘﻴﺔ ﻭﻫﺎﺀ ﺗﺄﻧﻴﺚ -ﻣﻦ ﻓﺮﺳﺎﻥ ﺍﻟﻌﺮﺏ ﻭﻛﺮﻣﺎﺋﻬﻢ ،ﻭﻛﺎﻧﺖ ﻟﻪ
ﺇِﻥ ﺩﻤﺕﹸ ﻤﺎ ﻨﹶﺎﺡ ﺍﻟﺤﻤﺎﻡ ﺃَﻨﹸﻭﺡ ﻭﻤﺎ ﺃَﻨﺎ ﺒﺎﻟﹾﻘﹶﺎﻀِﻲ ﻟﹶﻪ ﺒﻌﺽ ﻭﺩﻫِﻭ
ﻭﺫﻛﺮ ﺃﻧﻪ ﻗﺘﻞ ﺳﻨﺔ 1231ﻩ ﻭﺃﹸﰐ ﺑﺮﺃﺳﻪ ﺇﱃ ﺍﻟﹶﻮﺯﻳﺮ ﺳﻌﻴﺪ .ﻭﺫﻛﺮ ﺍﻟﹶﻤﺎﺭﻙ ﺃﻥ ﺍﻷﴰﻞ ﻫﻮ ﺑﻨﻴﺔﹶ ﺍﳉﺮﺑﺎﺀ ﺷﻘﻴﻖ
ﻣﻄﻠﻖ ﺍﳉﺮﺑﺎﺀ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﹶﻤﺎﺭﻙ ﻫﺬﺍ ﺗﻌﻠﻴﻘﺎﹰ ﻋﻠﻰ ﻗﻮﻝ ﺍﳍﺮﺑﻴﺪ :ﻭﺫﻛﺮ ﱄ ﺍﻟﺸﻴﺦ ﻣﻨﺪﻳﻞ ﺍﻟﻔﻬﻴﺪ ﺃﻥ ﺍﻟﺬﻱ ﻗﺘﻞ
ﺑﻨﻴﺔﹶ ﺍﻟﺮﻭﻟﹶﺔ ﰲ ﻣِﺠﺮﺍﺩ ﻋﱰﺓ ﻋﻠﻰ ﺍﳉﺮﺑﺎﻥ ﺃﹶﺧﺬﺍﹰ ﺑﺎﻟﺜﺎﺭ ﻣﻦ ﺳﻠﺒﺔ ﺣﺼﺔ ﺍﻟﹶﻤﺸﻬﻮﺭﺓ .ﻭﻫﻲ ﺣﺼﺔ ﺑﻨﺖ ﺍﳊﹸﻤﻴﺪﻱ
ﺑﻦ ﻫﺬﺍﻝ .ﺫﻟﻚ ﺃﻥ ﺑﻨﻴﻪ ﻟﹶﻤﺎ ﻋﻠﹶﻢ ﺑﻘﺪﻭﻡ ﺍﻟﺮﻭﻟﺔ ﺃﺭﺳﻞ ﻳﻄﻠﺐ ﺍﻟﻨﺠﺪﺓ ﻣﻦ ﺁﻝ ﺳﻌﺪﻭﻥ ،ﺭﻏﻢ ﺃﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺁﻝ
ﺳﻌﺪﻭﻥ ﺛﺎﺭﺍﺕ ،ﻓﻮﺍﻋﺪﻭﻩ ﳜﺮﺝ ﻟﻠﹶﻤﻔﺎﻭﺿﺔ ﻣﻌﻬﻢ ،ﻓﺨﺮﺝ ﺁﻣﻨﺎﹰ ﻟﻴﺲ ﻣﻌﻪ ﻏﲑ ﺃﺭﺑﻌﲔ ﻓﻐﺪﺭﻭﺍ ﺑﻪ .ﻗﺎﻝ ﺃﺑﻮ
ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﰒ ﻭﺟﺪﺕ ﰲ ﻛﺮﺍﺳﺎﺕ ﻣﻨﺪﻳﻞ ﻣﺎ ﻣﻠﺨﺼﻪ" :ﺣﺼﻠﺖ ﻣﻌﺮﻛﺔ ﺑﲔ ﺑﻨﻴﺔﹶ ﺍﳉﺮﺑﺎﺀ ﻣﻦ ﺷﻴﻮﺥ ﴰﺮ
ﺍﻟﹶﻤﻌﺮﻭﻓﲔ ﻭﺍﻷﺗﺮﺍﻙ ،ﺑﻘﻴﺎﺩﺓ ﻧﺎﺻﺮ ﺍﻷﺷﻘﺮ ﺍﻟﺴﻌﺪﻭﻥ ﺃﻳﺎﻡ ﺍﳊﺮﻭﺏ ﺍﻟﺴﺎﺑﻘﺔ ،ﻗﻴﻞ :ﺇﻥ ﺑﻨﻴﺔﹶ ﻟﹶﻢ ﻳﻜﻦ ﻣﻌﻪ ﺃﺣﺪ
ﻣﻦ ﻗﻮﻣﻪ ﺃﺛﻨﺎﺀ ﺍﻟﹶﻤﻌﺮﻛﺔ ﻓﻌﺜﺮﺕ ﺟﻮﺍﺩﻩ ﻓﻴﻪ ﻓﻘﺘﻞ ،ﻭﻗﻴﻞ :ﺇﻧﻪ ﺑﺘﺮ ﺭﺃﺳﻪ ﻣﻦ ﺟﺜﺘﻪ ،ﻓﺄﹸﺣﻀﺮ ﰲ ﳎﻠﺲ ﺍﺑﻦ
ﺳﻌﺪﻭﻥ ،ﻓﻮﺿﻊ ﲟﻜﺎﻥ ﻣﺮﺗﻔﻊ ﻭﻋﻠﻰ ﻣﻘﺮﺑﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﺑﻘﺼﺪ ﺑﻄﹶﺮِ ﺍﻻﺳﺘﻴﻼﺀ ﺃﻭ ﺍﻟﺘﻌﺠﺐ ﻣﻦ ﺷﺠﺎﻋﺘﻪ ،ﻭﻛﺎﻥ
ﻳﻮﺟﺪ ﺭﺟﻞﹲ ﴰﺮﻱ ﺟﺎﺭ ﻟﻘﻮﻡ ﺍﻟﺴﻌﺪﻭﻥ ،ﻻ ﺃﻋﺮﻑ ﺍﲰﻪ ،ﺇﻻ ﺃﻧﻪ ﻓِﺪﺍﻏﻲ ﻣﻦ ﺳﻨﺠﺎﺭﺓ ،ﻓﻠﹶﻤﺎ ﺷﺎﻫﺪ ﺭﺃﺱ ﺑﻨﻴﺔﹶ
ﺍﳉﺮﺑﺎﺀ ،ﻋﺮﻑ ﻣﻼﻣﺢ ﻭﺟﻬﻪ ،ﻓﺘﺄﺛﺮ ﻓﻘﺎﻡ ﻭﺟﻠﺲ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻪ ،ﻭﺑﺪﺃﹶ ﳝﺸﻂ ﺷﻮﺍﺭﺑﻪ ﺑﻴﺪﻩ ﺃﻭ ﻋﺼﺎﻩ ﻭﻳﻘﻮﻝ:
ﻣﺎ ﻳﺴﺘﺎﻫﻞ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﹶﻮﺟﻪ ﺫﻭ ﺍﳍﻴﺒﺔ ﻭﺍﳉﺎﻩ ﺍﻟﻌﻈﻴﻢ.ﰒ ﻗﺎﻝ ﺃﺑﻴﺎﺕ ﺷﻌﺮ ﳝﺘﺪﺡ ﺑﻨﻴﺔﹶ ﻭﻳﻐﻤﺰ ﻓﻴﻬﺎ ﺍﺑﻦ
ﺳﻌﺪﻭﻥ ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﺑﻴﺘﻪ .ﻭﺑﻌﺪ ﺫﻟﻚ ﻗﺎﻝ ﺑﻌﺾ ﺍﳊﺎﺿﺮﻳﻦ ﺑﺎﻟﹶﻤﺠﻠﺲ ﻻﺑﻦ ﺳﻌﺪﻭﻥ :ﻫﻞ ﲰﻌﺖ ﻛﻼﻡ
ﺍﻟﺸﻤﺮﻱ؟ ﻗﺎﻝ :ﻻ ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﻣﻦ ﳛﻀﺮﻩ ،ﻭﻋﻨﺪﻣﺎ ﻭﺻﻞ ﺍﻟﺮﺳﻮﻝ ﻫﻨﺎﻙ ﺳﺌﻞ ﻋﻨﻪ ﻓﻘﻴﻞ :ﻧﺎﺋﻢ ﺑِﺎﻟﺮﻓﱠﺔ ،ﻭﺑﻌﺪ
ﺍﻗﺘﺮﺍﺑﻪ ﻣﻨﻪ ﻹﻳﻘﺎﻇﻪ ﻭﺟﺪﻩ ﻣﻴﺘﺎﹰ ،ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻟﹶﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺍﻷﺑﻴﺎﺕ ﺍﻟﱵ ﻗﺎﳍﺎ ﻗﺒﻞ ﻣﻐﺎﺩﺭﺗﻪ ﺍﻟﹶﻤﺠﻠﺲ،
ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﲝﺜﻲ ﻋﻨﻬﺎ ﻭﺳﺆﺍﻝ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ،ﻭﻫﺬﻩ ﺃﺑﻴﺎﺕ ﻣﻦ ﻗﺼﻴﺪﺓ ﻗﺎﻟﺘﻬﺎ ﻋﺒﻄﺎﺀ ﺭﺛﺎﺀ ﻟﹶﻮﺍﻟﺪﻫﺎ ﺑﻨﻴﺔﹶ ﺑﻌﺪ
ﺃﻥ ﻗﺘﻞ ﰲ ﻫﺬﻩ ﺍﻟﹶﻤﻌﺮﻛﺔ ﺗﻘﻮﻝ ﻓﻴﻬﺎ:
ﻭﺘﻘﻨﻁﺭﺕ ﻤﻥ ﻜﺜﺭ ﺍﻻِﻗﹾﻔﹶﺎ ﻭﺍﻻﻗﹾﺒﺎﻝْ ﺤﻤﻊ ﺤﺒﺎﻟﻪ ﺜﻡ ﻟﹶﻤﻪ ﻭﺸﺎﻟﻪ
ﻴﺎ ﻨﻌﻡ ﻭﺍﷲ ﻴﺎﻫﻝَ ﺍﻟﺨﻴﻝ ﺨﹶﻴﺎﻝْ ﻋﺯﺍﺕ ﻴﺎ ﺫﻴﺏ ﺍﻟﺴﺒﺎﻴﺎ ﺠﻔﺎﻟﹶﻪ
ﺴﺒﺎﻗﺔ ﺍﻟﻐﺎﺭﺓ ﻤﻥ ﺍﻟﺨﻴﻝ ﻤِﺸﹾﻭﺍﻝْ ﻴﺎﻤﺎ ﻋﻁﹶﺎ ﻤﻥ ﻜﻝﱢ ﻗﹸﺒﺎ ﺴﻼﻟﹶﻪ
ﻭﻗﹾﺕﹶ ﺍﻟﻘﺴﺎ ﻴﺭﺨﺹ ﻟﻜﻡ ﻏﺎﻟﻲ ﺍﻟﹶﻤﺎﻝْ ﻴﺎﻤﺎ ﺸﺭِﺒﺘﻭ ﻤﻥ ﺤﻼﹶﻭِﻱ ﺩﻻِﻟﻪ
ﺃﻣﺎ ﻋﻤﻪ ﻓﺎﺭﺱ ﻓﻘﺪ ﺗﻮﰱ ﺳﻨﺔ 1233ﻩ ﻓﺘﻮﱃ ﺍﻟﺰﻋﺎﻣﺔ ﺑﻌﺪ ﺍﺑﻨﻪ ﺻﻔﻮﻕ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﻟﹶ ﻢ .ﻗﺎﻝ
ﺍﺑﻦ ﺳﻨﺪ :ﻭﺻﻔﹸﻮﻕ ﻫﺬﺍ -ﺑﻔﺘﺢ ﺍﻟﺼﺎﺩ ﺍﻟﹶﻤﻬﻤﻠﺔ ﻭﺍﻟﻔﺎﺀ ﺑﻌﺪﻫﺎ ﻭﺍﻭ ﺳﺎﻛﻨﺔ ﻭﻗﺎﻑ ،-ﻭﻫﻮ ﰲ ﺍﻷﺻﻞ ﺍﻟﹶﻤﻤﺘﻨﻊ
ﻣﻦ ﺍﳉﺒﺎﻝ ،ﻭﺍﻟﻠﻴﻨﺔ ﻣﻦ ﺍﻟﻘﺴﻲ ،ﻭﺍﻟﺼﺨﺮﺓ ﺍﻟﹶﻤﻠﺴﺎﺀ ﺍﻟﹶﻤﺮﺗﻔﻌﺔ ﲨﻌﻪ ﺻﻔﻖ ﻛﻜﺘﺐ ،ﻓﺴﻤﻰ ﺑﻪ ﻫﺬﺍ ﺍﻟﻜﺮﱘ،
ﻭﺍﳊﺎﲤﻲ ﺍﻟﺬﻱ ﺃﺛﺮﻯ ﺑﻨﺎﺋﻠﻪ ﺍﻟﻌﺪﱘ ،ﻭﺃﱘ ﺍﷲ ﺇﻧﻪ ﻟﻌﺪﱘ ﺍﻟﻨﻈﲑ ،ﰲ ﻛﺮﻣﻪ ﺍﻟﺬﻱ ﻋﻨﻪ ﻟﺴﺎﻥ ﺍﻟﻨﻌﺖ ﻗﺼﲑ ،ﻭﻻ
ﻏﺮﻭ ﺃﻥ ﳛﺬﻭ ﺍﻟﻔﱴ ﺣﺬﻭ ﺁﺑﺎﺋﻪ ،ﻭﺁﺑﺎﺅﻩ ﻣﺎ ﻣﻨﻬﻢ ﺇﻻ ﻣﻦ ﻳﻀﺮﺏ ﺍﻟﹶﻤﺜﻞ ﺑﺴﺨﺎﺋﻪ:
ﻴﺴﺄَﻟﹶﻭﻥ ﺇﺫﹶﺍ ﻤﺎ ﺍﺸﹾﺘﹶﺩﺕِ ﺍﻹِﺯﻡ ﻫﻡ ﺍﻷَﻜﹶﺎﺭﻡ ﻓﹶﺎﺴﺄَﻝْ ﻋﻨﹾﻬﻡ ﻓﹶﻬﻡ ﻤﻥ
ﺃُﺴﺩﺍ ﺇﺫﹶﺍ ﺼﺩﻤﻭﺍ ﺴﺤﺒﺎ ﺇﺫﹶﺍ ﻜﹶﺭﻤﻭﺍ ﻤﻥ ﺤﻝﱠ ﺴﺎﺤﺘﹸﻬﻡ ﻀﻴﻔﹰﺎ ﺭﺁﻯ ﺒﻬﻡ
ﻭﺇﻥ ﺘﹶﻜﹸﻥ ﺜﺭﻴﺕﹾ ﻤِﻥ ﺴﻴﺒِﻙ ﺍﻷُﻤﻡ ﻭﻟﹶﻡ ﺃُﺭﺩ ﺒﻤﺩﻴﺤِﻲ ﻓِﻴﻙ ﺠﺎﺌِﺯﺓﹰ
ﻜﺎﻨﹸﻭﺍ ﻟِﺨﹶﻴﺭ ﻭﺯﻴﺭ ﻓﻲ ﺍﻟﹶﻭْﺭﻯ ﺨﺩﻤﻭﺍ ﻟﻜِﻨﱠﻨﻲ ﺭﺠﻝٌ ﺃَﻫﻭﻯ ﺍﻟﻜﺭِﺍﻡ ﻭﻤﻥ
ﻭﻜﹸﻨﺕﹶ ﻗﹶﺎﻀِﻴﻪ ﻟﹶﻤﺎ ﺒﻐﹶﻰ ﺍﻟﹾﻌﺠﻡ ﺇﺫﹾ ﻜﹸﻨﹾﺕ ﺃَﻓﹾﺭﻏﹾﺕﹶ ﻭﺴﻌﺎﹰ ﻓﻲ ﻨﹶﺼِﻴﺤﺘِﻪِ
ﻟﹶﻭﻻﻩ "ﺩﺍﻭﺩ" ﻗﹸﻠﹾﺕ ﺍﻟﹶﻤﺭﺀ "ﻤﻌﺘﹶﺼِﻡ" ﺤﺎﺭﺒﺘﹶﻬﻡ ﻤﺨﹾﻠِﺼﺎﹰ ﻓﻲ ﺤﺏ ﻤﻨﹾﺘﹶﺼِﺭٍ
ﺒﺎﻋﻭﺍ ﻋﻠﹶﻰ ﻜﻝﱢ ﺨﹶﻁﱠﺎﺭٍ ﻨﻔﻭﺴﻬﻡ ﻨﹶﺼﺭﺘﹶﻪ ﺒﺒﻨﻲ ﻋﻡ ﻀﺭﺍﻏِﻤﺔٍ
ﺒﻤﺭﻫﻔﹶﺎﺕٍ ﺘﹸﺨﹶﺎﻝ ﺍﻟﺸﱡﻬﺏ ﻓﻭﻗﻬﻡ ﻓﹶﺼﺒﺤﻭﺍ ﻋﺠﻤﺎﹰ ﻗﹶﺩ ﺨﹶﺎﻟﹶﻔﻭﺍ ﻭﺒﻐﹶﻭﺍ
ﻤﻠﹶﻭﻻﹶﻙ ﻤﺎ ﻜﹶﺴﺭﻭﺍ ﻫﺎﻤﺎﹰ ﻭﻻﹶ ﺠﺯﻤﻭﺍ ﻫﻡ ﺼﺒﺤﻭﻫﻡ ﻭﻟﻜِﻥ ﺃﻨﺕﹶ ﻗﹶﺎﺌِﺩﻩ
ﻟﹶﻭ ﻟﹶﻡ ﻴﻜﹸﻭﻨﹸﻭﺍ ﺠﺒﺎﻻ ﺤﻠﱠﻘﹶﺕﹶ ﺒﻬﻡ ﺇﺫﹾ ﺴﺎﻭﺭﻭﻫﻡ ﻋﻠﹶﻰ ﺠﺭﺩ ﻤﻁﹶﻬﻤﺔ
ﺇﻥ ﻻﹶﻥ ﻤِﻥ ﻏﹶﻴﺭﻫِﻡ ﻓﻲ ﺤﺎﺩِﺙ ﺸﹸﻜﹸﻡ ﺸﻡ ﺍﻟﹾﻌﺭﺍِﻨﻴﻥ ﻤﺎﻻﹶﻨﹶﺕﹾ ﺸﹶﻜﹶﺎﺌِﻤﻬﻡ
ﺸﺎﻤﻭﺍ ﺒﻭﺍﺭِﻗﹶﻬﺎ ﺍﻨﺠﺎﺒﺕ ﺒﻬﺎ ﺍﻟﻅﱡﻠﹶﻡ ﺴﻠﱡﻭﺍ ﺍﻟﺴﻴﻭﻑﹶ ﻋﻠﹶﻰ ﺴﻭﺩِ ﺍﻟﹶﻭﺠﻭﻩِ ﻓﹶﻤﺫﹾ
ﻭﻟﹶﻴﺱ ﻤِﺜﻝَ ﺍﻟﹾﺒﻴﺎﺽِ ﺍﻟﺴﺎﻁِﻊ ﺍﻟﺴﺤﻡ ﺭﻭﺍﻓِﺽ ﺤﺴﺒﻭﺍ ﻓﹶﺠﺭ ﺍﻟﹾﻬﺩﻯ ﺴﺤﻤﺎ
ﺒِﺎﻟﹶﻤﺭﻫﻔﹶﺎﺕِ ﻤِﻥ ﺍﻟﹾﺒﺎﻏِﻴﻥ ﺘﹶﻨﺘﹶﻘِﻡ ﺭﺍﻤﻭﺍ ﻤﻌﺎﺩﺍﺓﹶ ﻤﻥ ﻅﹶﻠﱠﺕﹾ ﺒﻭﺍﺩِﺭﻩ
ﻭﺍﻟﹾﻤﺸﺭﻓﻲ ﺒِﻪِ ﺍﻟﹾﻤﺴﺘﹶﺄْﺴِﺩ ﺍﻟﺸﱠﻜِﻡ ﻭﻤﺫﹸ ﺃَﺫﹶﺍﻗﹶﻬﻡ ﺍﻟﹾﺨﹶﻁﱢﻰ ﻤﺭﺘﹶﻌِﺸﺎﹰ
ﺒِﺎﻟﺒِﻴﺽِ ﻭﺍﻟﺴﻤﺭ ﺃَﺒﻁﹶﺎﻝُ ﺍﻟﹶﻭﻏﹶﺎ ﺍﻟﻘﺩﻡ ﺭﺩﻭﺍ ﺨﹶﺯﺍﻴﺎ ﻋﻠﹶﻰ ﺍﻷَﻋﻘﹶﺎﺏِ ﺘﹶﺤﺼِﺒﻬﻡ
ﻜﹶﺭﻭﺍ ﻭﻤﺎ ﺍﺩﺭﻋﻭﺍ ﺇﻻ ﻗﹸﻠﹸﻭﺒﻬﻡ ﻭﺍﻟﺩﺍﺭﻋﻭﻥ ﻭﻟﻜﻥ ﺒﺎﻟﻘﹸﻠﹸﻭﺏ ﻓﻜﻡ
ﻭﺍﻟﺒﻴﺽ ﺘﻨﺜﹸﺭ ﻭﺍﻟﹶﻤﺭﺍﻥ ﻴﻨﺘﻅﻡ ﻓﹶﻜﹸﻨﺕ ﺃَﺠﺭﺃَﻫﻡ ﻤﻬﺭﺍﹰ ﺇِﻟﻰ ﺭﻫﺞٍ
ﺴﻠﹸﻭﺍ ﺍﻟﻅﱡﺒﻰ ﻭﺒﺤﺒﻝِ ﺍﷲ ﻓﺎﻋﺘﺼِﻤﻭﺍ ﻗﹶﺩ ﺴﺎﻋﺩﺘﻙ ﺃُﺴﻭﺩ ﻗﹶﺎﻝَ ﻗﹶﺎﺌِﻠﹸﻬﻡ:
ﻴﺼﺎﺩﻡ ﺍﻟﻌﺭﺏ ﻓﻲ ﻜﹶﺭﺍﺘِﻬﺎ ﺍﻟﻌﺠﻡ؟ ﻓﹶﻐﹶﺭﺩ ﺍﻟﻌﺠﻡ ﺃَﻤﺜﹶﺎﻝَ ﺍﻟﺭﺌَﺎﻝ ﻭﻫﻝْ
ﻭﻫِﺒﺭﺯﻱ ﻟﹶﻪ ﻤِﻥ ﺴﻤﺭﻩِ ﺃَﺠﻡ ﷲِ ﻋﺭﺏ ﺃَﻁﹶﺎﻋﻭﺍ ﺃَﻤﺭ ﻤﻨﹾﺼﻠِﺕ
ﺴﻭﺩ ﺍﻟﹶﻭﺠﻭﻩ ﺇﺫﺍ ﻟﹶﻡ ﻴﻅﻠﹶﻤﻭﺍ ﻅﻠﹶﻤﻭﺍ ﻟﹶﻭﻻﻩ ﻏﺸﻰ ﺍﻟﺴﻭﺍﺩ ﺍﻟﺭﻓﺽ ﻤﻥ ﻋﺠﻡ
ﻓﺄﺴﻠﹶﻤﻭﺍ ﺍﻟﻌﺯ ﻟﹶﻤﺎ ﺴﻝ ﻭﺍﻨﻬﺯﻤﻭﺍ ﻟﻜﻨﻪ ﺫﺍﺩﻫﻡ ﻋﻨﻪ ﺒﻤﻨﺼﻠﺕ
ﺒﻪ ﺍﻷﻤﺎﺜﻝ ﻓﻲ ﺃﻴﺎﻤﻪ ﺨﺘﻤﻭﺍ ﻓﺨﺭﺍﹰ "ﺼﻔﻭﻕ" ﻷﻥ ﻨﺎﺼﺭﺕ ﻤﻨﺘﺼﺭﺍ
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﻟﻌﻞ ﺍﻟﺬﻱ ﺗﻮﱃ ﺍﻟﺰﻋﺎﻣﺔ ﺑﻌﺪ ﺻﻔﻮﻕ ﺍﺑﻨﻪ ﻓﺮﺣﺎﻥ ﺑﺎﺷﺎ ،ﻭﻟﻘﺪ ﺭﺃﻳﺖ ﻟﻪ ﺫﻛﺮﺍﹰ ﰲ ﺍﻟﺸﻌﺮ
ﺍﻟﻌﺎﻣﻲ ﰲ ﻗﻮﻝ ﺷﺎﻋﺮ ﻣﻦ ﺯﺑﻴﺪ ،ﻳﺘﻐﲎ ﺑﺎﻧﺘﺼﺎﺭ ﺁﻝ ﻏﹸﺒﻴﻦٍ ﻣﻦ ﻋﻨﺰﺓﹶ ﻋﻠﻰ ﻓﺮﺣﺎﻥ ﺍﳉﺮﺑﺎﺀ:
ﺼﻜﱡﻭﺍ ﻋﻠﹶﻴﻜﹸﻡ ﺒﺎﻟﺴﻴﻭﻑﹶ ﺍﻟﺼﻘِﻴﻠﹶﺔﹾﻻﹶ ﻤﺎ ﺒﻜﹶﻰ ﺤِﺒﺱ ﺍﻟﹶﻤﻼﹶﺯِﻴﻡ" ﻓﹶﺭﺤﺎﻥ"
ﻭﻟﺴﺖ ﺃﹶﺩﺭﻱ ﻣﻦ ﺗﻮﱃ ﺑﻌﺪ ﻓﺮﺣﺎﻥ ﺇﻻ ﺃﹶﻥ ﻫﻨﺎﻙ ﺍﺛﻨﲔ ﺗﻮﻟﱠﻴﺎ ﺑﺎﻟﺘﺘﺎﺑﻊ ﺑﻌﺪ ﻓﺮﺣﺎﻥ ،ﻭﳘﹶﺎ ﻣﻦ ﺃﹶﺣﻔﺎﺩ ﻓﺎﺭﺱ ﺑﻦ
ﳏﻤﺪ ﺑﻼ ﺭﻳﺐ :ﺃﹶﺣﺪﳘﹶﺎ :ﻓﺎﺭﺱ ﺍﳉﺮﺑﺎﺀ ﺍﻟﺬﻱ ﺫﻛﺮﺕ ﺍﻟﻠﻴﺪﻱ ﺁﻥ ﺑﻠﻨﺖ ﰲ ﺭﺣﻠﺘﻬﺎ ﺃﹶﻧﻪ ﺷﻴﺦ ﺍﳉﺰﻳﺮﺓ ﰲ ﻋﻬﺪ
ﳏﻤﺪ ﺍﻟﻌﺒﺪ ﺍﷲ ﺍﻟﺮﺷﻴﺪ.
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﺮﺑﺎﺀ ﻭﺃﹶﺧﻮﻩ ﻣﻄﻠﻖ ،ﻭﻟﺴﺖ ﺃﹶﺩﺭﻱ ﺃﹶﻳﻬﻤﺎ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺇﻻ ﺃﹶﻤﺎ ﻣﻌﺎﺻﺮﺍﻥ ﻟﻄﻼﻝ ﺑﻦ
ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﺷﻴﺪ ،ﻭﻋﺒﺪ ﺍﷲ ﺍﻟﻔﻴﺼﻞ ﻓﻬﻤﺎ ﺃﹶﻗﺪﻡ ﻣﻦ ﻣﻌﺎﺻﺮ ﳏﻤﺪ ﺍﻟﻌﺒﺪ ﺍﷲ ﺍﻟﺮﺷﻴﺪ .ﻭﻋﺒﺪ ﺍﻟﻜﺮﱘ ﻟﻪ ﺷﻬﺮﺓ
ﻛﺒﲑﺓ ﻋﻨﺪ ﺃﹶﻝ ﳒﺪ ،ﻭﻟﹶﻢ ﺃﹶﺟﺪ ﻟﻪ ﻫﺬﻩ ﺍﻟﺸﻬﺮﺓ ﻋﻨﺪ ﻣﺆﺭﺧﻲ ﺍﻟﻌﺮﺍﻕ .ﻗﺎﻝ ﺃﹶﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﺭﲟﺎ ﺗﺮﺟﺢ ﺃﹶﻥ
ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﻭﻣﻄﻠﻖ ﺍﺑﻨﺎﻥ ﻟﻔﺮﺣﺎﻥ ﺑﻦ ﺻﻔﻮﻕ ،ﻭﺃﹶﻥ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺗﻮﱃ ﺑﻌﺪ ﻓﺮﺣﺎﻥ ﻣﺒﺎﺷﺮﺓﹰ ﰒ ﺑﻌﺪﻩ ﻓﺎﺭﺱ.
ﻭﺻﻔﻮﻕ ﻣﻌﺎﺻﺮ ﻟﻌﺒﺪ ﺍﷲ ﺍﻟﺮﺷﻴﺪ ،ﻭﻟﻪ ﻋﻼﻗﺔ ﰲ ﻣﺴﺎﻋﺪﺍﺗﻪ ﻟﻪ ﺃﹶﻳﺎﻡ ﳏﻨﺘﻪ ﻣﻊ ﺁﻝ ﻋﻠﻲ ،ﻭﺭﲟﺎ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ
ﻣﺼﺎﻫﺮﺓ.
ﻓﻘﺪ ﺃﹶﻣﻠﻰ ﻋﻠﻲ ﺍﻟﺸﻴﺦ ﻣﻨﺪﻳﻞ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺭﺷﻴِﺪ ﳜﺎﻃﺐ ﺃﹶﺧﺎﻩ ﻋﺒﻴﺪﺍ ﺑﻌﺪ ﺃﹶﻥ ﺭﺟﻌﺎ ﻣﻦ
ﺍﻟﻌﺮﺍﻕ ﻭﺯﻭﺟﺎ ﺃﹸﺧﺘﻬﻤﺎ ﻣﻦ ﺍﳉﺮﺑﺎﺀ .ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ:
ﺭﻋﻥ ﻋﻅﹶﺎﻡ ﺍﻟﺭﺒﻊ ﻋﺎﻡ ﺒﺎﺜﹶﺭ ﻋﺎﻡ ﻤﺘﱠﻴﺎﺕ ﻋِﻘﹾﺏِ ﻤﺎﻫِﻥ ﻋﺴﺎﻴﻑﹾ
ﻤﻥ ﺭﺍﺱ ﻋﻭﺩ ﺼﺎﻴﻴﺒِﻪ ﻏِﺵﹼ ﻭِﻫﻴﺎﻡ ﻴِﺒﺩِﻥ ﻜﹶﻼﹶﻡ ﻤﻥ ﺩﻤﺎﻏِﻲ ﻁﹶﺭﺍﻴِﻑﹾ
ﻴﺎﻋﻝﱢ ﻋِﺯﻩ ﺩﺍﻴﻡ ﺩﺏ ﺍﻻﻴﺎﻡ ﻴﻠﹾﻔِﻥ ﻋﻠﹶﻰ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ "ﺍﺒﻭ ﻨﹶﺎﻴِﻑﹾ"
ﻴﺎ ﺸﹶﻴﺦﹾ ﻴﺎ ﺍﻟﻠﱢﻲ ﻟﹶﻠﹶﻤﺤﺯﻡ ﺨﹶﻼﹶﻴِﻔﹾﻴﺎ ﺸِﺒﻪِ ﺯِﻤﻠﹶﻭﻕﹶ ﺍﻟﺜﹼﺭﻴﺎ ﺇﻟﻰ ﺯﺍﻡ
ﻴﺎﻟﹶﻭﻟﹶﺏ ﺍﻟﺤﻜﱠﺎﻡ ﻭﺍﻓﻲ ﺍﻟﹾﻜﹶﻼﹶﻴِﻔﹾﻠﹶﻭﻻﹶ ﻋﻠﹶﻴﻙِ ﻤﻥ ﺍﻟﹶﻤﺜﹶﺎﻟﹶﻡ ﻤِﺜﹾﻼﹶﻡ
ﻻﻗﹶﺎﻋﺩٍ ﻋِﺯﻙِ ﺒﺭﺍﺴﻪ ﻭﻻﹶﻗﹶﺎﻡ ﺃَﺼﻐﹶﻴﺕ ﺭﺍﺴِﻙ ﻴﻡ ﺭﺍﻋِﻲ ﻏﹶﺭﺍﻴِﻑﹾ
ﻭﻗﺎﻝ ﻓﻬﺪ ﺍﻟﹶﻤﺎﺭﻙ ﺭﲪﻪ ﺍﷲ :ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺃﺩﻫﻢ ﺍﳉﻨﺪﻱ :ﻛﻨﺖ ﺫﺍﺕ ﻳﻮﻡ ﰲ ﻧﺎﺩﻱ ﺍﻟﹶﻤﺮﺣﻮﻡ ﻣﺸﻞ ﺑﺎﺷﺎ
ﺍﳉﺮﺑﺎﺀ ،ﰲ ﺩﻣﺸﻖ ﻓﹶﺴﺌِﻞ ﺍﻟﺸﻴﺦ ﻣﺸﻞ ﻋﻦ ﺃﻋﻈﻢ ﺷﻲﺀ ﲰﻌﻪ ﻭﺭﺁﻩ ﻣﻦ ﻣﻮﺍﻗﻒ ﺍﻟﺸﺠﻌﺎﻥ ﺍﻟﻨﺎﺩﺭﺓ ،ﻓﺄﺟﺎﺏ
ﺑﻘﻮﻟﻪ :ﺇﻥ ﺃﺭﻭﻉ ﻭﺃﻫﻢ ﻣﺸﻬﺪ ﺭﺁﻩ ﰲ ﺣﻴﺎﺗﻪ ﻫﻮ ﺷﺠﺎﻋﺔ ﻓﺎﺭﺱ ﻣﻦ ﻓﺮﺳﺎﻥ ﻗﺒﻴﻠﺔ ﻋﻨﺰﺓ ..ﻭﳝﻀﻲ ﺍﻟﺸﻴﺦ ﻣﺸﻞ
ﺸﹶﻁﱠ ﺍﻟﻔِﺭﺍﹶﺕﹶ ﺍﻟﹶﻰ ﺤﺩﺘﹾﻙ ﺍﻟﹶﻤﻅﹶﺎﻤِﻲ ﺁﺨِﺭ ﻜﹶﻼﹶﻤِﻲ "ﻟِﺒﻭ ﺨﹶﻭﺫﹶﺓﹾ" ﻤﻭﺠﻪ
ﺤﻴﺜِﻪ ﻜﺭﻴﻡ ﻭﻤﻥ ﻤﻭﺍﺭﺙِ ﻜﹾﺭﺍﻡ ﻴﺎﷲ ﻴﺎﻭﺍﻟﻲ ﻟﹶﻤﻘﺎﺩِﻴﺭ ﻨﹶﺠﻪ
ﰒ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﹶﻣﻼﻫﺎ ﻋﻠﻲ ﺭﺿﻴﻤﺎﻥ ﺑﻦ ﺣﺴﲔ ﻭﺫﻛﺮ ﺃﹶﻥ ﺍﻟﻔِﺮﺍﻭﻱ ﻗﺎﳍﺎ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﻣﻦ ﺍﳉﺮﺑﺎﺀ ﻭﻧﺸﺮﻫﺎ
ﺍﻟﺸﻴﺦ ﻣﻨﺪﻳﻞ ﰲ ﻛﺘﺎﺑﻪ .ﻗﺎﻝ ﻓﺠﺤﺎﻥ ﻣﺸﲑﺍ ﺇﱃ ﺃﻥ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﺮﺑﺎﺀ ﺃﻋﻄﺎﻩ ﻓﺮﺳﺎ:
ﻤﺎﻫِﻲ ﺨﹶﺭﺍﺒﻴﻁ ﺘﹾﻌﻭﺩ ﻋﻠﹶﻰ ﻤﺎﺵﹾ ﺴﻭﺍﻟﹾﻔﻲ ﻋِﻨﹾﺩ ﺍﻟﻨﹼﺸﺎﻤﻰ ﻁِﺭﻴﻔﹶﻪ
ﻨﻭﻡ ﺍﻟﹾﺨﻼ ﻋِﻨﹾﺩِﻱ ﻤﻀﺎﺭﻴﺏ ﻭﻓﹾﺭﺍﺵﹾ ﻗﹶﻠﹾﺒﻲ ﻴﺤِﺏ ﻤﻼﻓﹾﺨﹶﺎﺕﹶ ﺍﻟﺴﻔِﻴﻔﻪ
ﺟِﺒﺖ ﺍﻟﹾﺤﺼﺎﻥ ﻭﺟِﺒﺖ "ﻫﺪﺑﺎ" ﻭﺭﻳﻔﻪ=ﺻﻢ ﺍﻟﹾﺤﻮﺍﻓِﺮ ﻣِﻦ ﻣﺮﺍﻛِﻴﺐ" ﺍﻻﹶﺑﻮﺍﺵ"
ﻻﹶ ﺼﺎﺭ ﻏﹶﺎﺯﻱ ﺭﺤﺕِ ﻁﺭﺍﺵﹸ ﻤﺎﻨﺎﺏِ ﻤﻘﺎﺒﻠﹾﻬﺎ ﺘِﻘِﻝْ ﻟﹶﻭﻥِ ﺠﻴﻔﹶﻪ
ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﺼﻲ
ﻭﻣﻦ ﺃﻋﻼﻡ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﺍﻟﺒﺎﺭﺯﻳﻦ ﺃﺑﻮ ﺍﳍﺎﺩﻱ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﺻﻲ ﻣﻦ ﺍﳉﺰﻋﺔ ﻭﻫﻮ ﺷﻴﺦ ﴰﺮ ﻛﻠﻬﺎ ﰲ ﺍﳉﺰﻳﺮﺓ.
ﻭﻭﺟﺪﺕ ﰲ ﻛﺮﺍﺳﺎﺕ ﺧﻄﻴﺔ ﻟﻠﺸﻴﺦ ﺍﻷﻣﲑ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﺪﻳﺮﻱ ﲨﻊ ﻓﻴﻬﻦ ﺃﺣﺪﻳﺎﺕ ﺍﳋﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ
ﺍﻟﻌﺎﻣﻲ ﺃﺧﺒﺎﺭﺍ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻌﺎﺻﻲ ،ﻭﺍﺑﻨﻪ ﺍﳍﺎﺩﻱ ،ﻓﻨﻘﻠﺘﻬﺎ ﻫﺎﻫﻨﺎ .ﻭﻛﺎﻥ ﺍﻷﻣﲑ ﺍﻟﺴﺪﻳﺮﻱ ﻋﻬﺪ ﺇِﱄﱠ ﺑﺸﺮﺡ ﻛﺘﺎﺑﻪ
ﻓﺄﻴﺖ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﻓﻠﹶﻤﺎ ﺗﻮﰱ ﺭﲪﻪ ﺍﷲ ﺍﺳﺘﺮﺩ ﻣﲏ ﺍﺑﻨﻪ ﻣﺸﻌﻞ ﺃﹸﺻﻮﻝ ﺍﻟﻜﺘﺎﺏ ،ﻣﻊ ﻣﺎ ﺷﺮﺡ ﻣﻨﻪ ،ﻭﻻ
ﺃﺩﺭﻱ ﻣﺎﺫﺍ ﰎ ﺑﺘﻠﻚ ﺍﻷﺳﻔﺎﺭ ﺍﻟﻨﻔﻴﺴﺔ .ﻓﻤﻦ ﺃﺧﺒﺎﺭﻫﻢ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺜﺎﺑﺖ ،ﻭﻗﺪ ﺑﲔ ﺍﻷﻣﲑ
ﺍﻟﺴﺪﻳﺮﻱ-ﺭﲪﻪ ﺍﷲ -ﺳﺒﺐ ﺍﻟﻌﺪﺍﻭﺓ ﺑﲔ ﺍﳍﺎﺩﻱ ﻭﺍﻟﺜﺎﺑﺖ ،ﻓﺬﻛﺮ ﺃﻥ ﺍﻟﻌﺮﺟﺎﱐ ﺍﻟﻌﺮﻳﻔﻲ ﺍﻟﻈﻔﲑﻱ ﻛﺎﻥ ﺟﺎﺭﺍﹰ
ﻋﻨﺪ ﻣﻨﺎﻭﺭ ﺑﻦ ﺳﻮﻗﻲ ﺷﻴﺦ ﺍﻟﻌﻔﺎﺭﻳﺖ ﻣﻦ ﻋﺒﺪﺓ ﻣﻦ ﴰﺮ ،ﰒ ﺭﺣﻞ ﻋﻨﻬﻢ ﻭﺭﺟﻊ ﺑﻌﺪ ﺳﺒﻊ ﺳﻨﻮﺍﺕ ،ﺇﻻ ﺃﻧﻪ
ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻣﻨﺎﻭﺭ ،ﺃﻏﺎﺭ ﻋﻠﻴﻪ ﺍﳍﺎﺩﻱ ﻭﺐ ﻣﻨﻪ ﺭﻋﻴﺘﲔ ،ﻭﻗﺪ ﺍﻋﺘﺬﺭ ﻣﻨﺎﻭﺭ ﻋﻦ ﺇﻏﺎﺛﺔ ﺍﻟﻌﺮﺟﺎﱐ ،ﻷﻧﻪ
ﻭﻋﻦ ﻧﻔﻮﺫ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﰲ ﺍﻟﻌﺮﺍﻕ ﻗﺎﻝ ﻛﺤﺎﻟﺔ ﻧﻘﻼ ﻋﻦ ﺟﻮﻧﺰ :ﺟﺮﺑﺔ ﴰﺮ ﻣﻦ ﻋﺸﺎﺋﺮ ﺍﻟﻌﺮﺍﻕ ﺍﻟﱵ ﻛﺎﻥ ﳝﺘﺪ
ﻧﻔﻮﺫﻫﺎ ﺇﱃ ﴰﹶﺎﱄ ﺃﺭﺽ ﻣﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ ﻣﻦ ﴰﹶﺎﻝ ﺳﻨﺠﺎﺭﺓ ﻭﺮ ﺍﳋﺎﺑﻮﺭ ﺇﱃ ﺍﻟﺼﻘﻼﻭﻳﺔ ﻏﺮﰊ ﺑﻐﺪﺍﺩ ﻭﰲ ﺑﻌﺾ
ﺍﻷﺣﻴﺎﻥ ﺇﱃ ﺍﳊﻲ .ﻭﻗﺪ ﻭﺻﻒ ﻫﺬﻩ ﺍﻟﻌﺸﲑﺓ ﺟﻴﻤﺲ ﻓﻴﻠﻜﺲ ﺟﻮﻧﺰ ﺳﻨﺔ 1853ﻡ ﺑﻘﻮﻟﻪ :ﻭﻫﻢ ﳝﺜﻠﹶﻮﻥ
ﺍﻟﺮﻋﺐ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺘﺮﻛﻴﺔ ﻭﻟﻸﻫﻠﲔ ،ﻭﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻟﱪﻳﺔ ﻭﺍﻟﻘﻔﺎﺭ ،ﻭﰲ ﺍﻟﹶﻤﻨﺎﻃﻖ ﺍﻟﱵ ﺗﺒﺪﻭ ﻏﲑ
ﻣﺎﻫﻮﻟﺔ ،ﻭﻻ ﺗﺮﻏﺐ ﺍﻟﺴﻠﻄﺎﺕ ﰲ ﺍﻻﺳﺘﺤﻮﺍﺫ ﻋﻠﻴﻬﺎ ،ﺣﻴﺚ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻨﻬﺎ ﰲ ﺃﻋﻤﺎﻝ ﻏﺰﻭ ﻳﻨﻬﺒﻮﻥ ﻓﻴﻬﺎ ﻛﻞ
ﻣﺎ ﺗﺼﻞ ﺇﻟﻴﻪ ﺃﻳﺪﻳﻬﻢ ،ﺣﱴ ﻳﺼﻠﹶﻮﻥ ﺇﱃ ﺃﺑﻮﺍﺏ ﺍﻟﹶﻤﺪﻳﻨﺔ ﰲ ﺑﻐﺪﺍﺩ ،ﻭﻟﹶﻤﺎ ﻋﺠﺰﺕ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺘﺮﻛﻴﺔ ﻋﻦ
ﺻﺪﻫﻢ ،ﻓﻘﺪ ﺭﺿﻴﺖ ﰲ ﺍﻷﺧﲑ ﺃﻥ ﺗﺪﻓﻊ ﺇﱃ ﺯﻋﻴﻤﻬﻢ ﺭﺍﺗﺒﺎﹰ ﺷﻬﺮﻳﺎﹰ ﻟﻜﻲ ﻳﻀﻤﻨﻮﺍ ﻭﻻﺀﻩ ،ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺗﻠﻚ
ﺍﻻﺗﻔﺎﻗﻴﺔ ﺣﺼﻞ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺐ ﻭﺳﻠﺐ ﺻﻐﲑﺓ .ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺮﺍﻭﻱ:
ﻟﹶﻢ ﺗﻜﻦ ﻟﻠﺤﻜﻮﻣﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺳﻠﻄﺎﺎ ﻭﺭﻗﻌﺔ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺗﺪﻳﺮﻫﺎ ﺃﻳﺔ ﺳﻴﻄﺮﺓ ﺗﺬﻛﺮ ﻋﻠﻰ ﺍﻟﺒﺎﺩﻳﺔ،
ﻓﻔﻲ ﻛﻞ ﻫﺬﺍ ﺍﳊﻜﻢ ﻛﻨﺖ ﺗﺮﻯ ﻣﺜﻼﹰ ﻋﺸﺎﺋﺮ ﴰﺮ ﺗﻨﺘﻘﻞ ﰲ ﺍﳉﺰﻳﺮﺓ ﺑﲔ ﺍﳋﺎﺑﻮﺭ ﻭﺩﺟﻠﺔ ﻭﺍﻟﻔﺮﺍﺕ ،ﻭﻛﻞ ﻣﺎ
ﻓﻌﻠﺘﻪ ﺍﻟﺴﻠﻄﺎﺕ ﺁﻧﺬﺍﻙ ﺃﺎ ﻧﺼﺒﺖ ﺷﻴﺨﲔ ﺃﺣﺪﳘﹶﺎ "ﺑﺪﺍﻭﺓ" ﻳﺴﲑ ﻣﻊ ﻋﺸﲑﺗﻪ ﻭﻳﻨﺘﻘﻞ ﻣﻌﻬﺎ ﻭﺍﻻﺧﺮ "ﻣﺪﻳﻨﺔ"
ﻣﺮﻛﺰﻩ ﺑﲔ ﺑﻐﺪﺍﺩ ﻭﺍﻟﹶﻤﻮﺻﻞ ،ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻗﺮﻳﺒﺎﹰ ﻣﻦ ﺍﻟﺴﻠﻄﺎﺕ ﻟﻴﺴﺘﻌﻴﻨﻮﺍ ﺑﻪ ﻋﻠﻰ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺒﺪﻭﻳﺔ ،ﻭﺍﻷﻭﻝ
ﻳﻨﺘﺨﺐ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺸﺠﻌﺎﻥ ﺍﻟﻜﺮﻣﺎﺀ ﺍﻟﹶﻤﻮﻓﻘﲔ ﺑﺎﻟﻐﺰﻭ ﺃﻣﺎ ﺍﻻﺧﺮ ﻓﻴﻜﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﹶﻮﺟﺎﻫﺔ ﻭﻟﲔ
ﺍﻟﻌﺮﻳﻜﺔ ،ﻭﻟﻜﻦ ﺍﻟﺸﺮﻁ ﻓﻴﻬﻤﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼ ﺍﻟﺸﻴﺨﲔ ﻣﻦ ﺁﻝ ﳏﻤﺪ ﻷﻢ ﺑﻴﺖ ﺍﻟﹶﻤﺸﻴﺨﺔ ،ﻭﺑﻴﺖ ﺍﻟﹶﻤﺸﻴﺨﺔ
ﻭﻗﻒ ﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ،ﻭﻫﺬﺍ ﻣﺎ ﻓﺼﻠﻨﺎﻩ ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ .ﻭﻣﺮﺩ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﻣﻌﻈﻢ ﺃﻫﻞ
ﺍﻟﹶﻤﻮﺻﻞ ﺃﻫﻞ ﺑﻐﺪﺍﺩ ﻳﻌﺮﻓﻮﻥ ﺁﻝ ﳏﻤﺪ ﺷﻴﻮﺥ ﴰﺮ ﺍﳉﺮﺑﺔ ﻭﻫﻢ ﺃﻭﻻﺩ ﻓﺮﺣﺎﻥ ﺑﺎﺷﺎ .ﻭﻛﺜﲑﺍﹰ ﻣﺎ ﻛﺎﻧﺖ ﺍﳊﻜﻮﻣﺔ
ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺗﻐﻀﺐ ﻋﻠﻴﻬﻢ ،ﺃﻭ ﺪﺩﻫﻢ .ﻭﻗﺪ ﺣﺪﺙ ﻣﺮﺓ ﻛﻤﺎ ﻧﻮﻫﺖ ﰲ ﻓﺼﻞ ﺁﺧﺮ ﺃﻥ ﺃﺣﺪ ﺍﻟﹶﻮﻻﺓ ﻏﻀﺐ
ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﺸﻴﻮﺥ ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﻛﺘﺎﺑﺎﹰ ﻣﻬﺪﺩﺍﹰ ﺇﻳﺎﻩ ،ﺍﺧﺘﺘﻤﻪ ﺑﻘﻮﻝ ﺍﺑﻦ ﺍﻟﹶﻮﺭﺩﻱ:
ﻻ ﺘﺨﺎﺼﻡ ﻤﻥ ﺇﺫﺍ ﻗﹶﺎﻝَ ﻓﻌﻝْ ﺠﺎﻨﺏِ ﺍﻟﺴﻠﻁﺎﻥ ﻭﺍﺤﺫﺭ ﺒﻁﹾﺸﹶﻪ
ﻓﺄﺟﺎﺑﻪ ﺍﻟﺸﻴﺦ ﻣﺴﺘﻌﻄﻔﺎﹰ ﺇﻳﺎﻩ ،ﻣﺮﺩﺩﺍﹰ ﰲ ﺧﺘﺎﻡ ﺭﺳﺎﻟﺘﻪ ﺇﻟﻴﻪ ﻗﻮﻟﻪ:
ﻻ ﺘﺨﺎﺼﻡ ﻤﻥ ﺇﺫﺍ ﺸﹶﺩ ﺭﺤﻝْ ﺠﺎﻨﺏِ ﺍﻟﺴﻠﻁﺎﻥ ﻭﺍﺤﺫﺭ ﺒﻁﹾﺸﹶﻪ
ﺍﻟﹾﻌﻴﺏ ﺒﺎﻟﻠﱠﻲ ﺠﺭ ﻤﻥ ﻓﹾﻭﻕِ ﻨﺎﺭﻩ ﺃَﺨﹾﺫ ﺍﻟﺩﺒﺵﹾ ﻤﺎﺒِﻪ ﻋﻠﻴﻨﺎ ﻫﺯﻴﻪ
ﺴﻴﻑ ﺍﻟﹼﺴﻌِﻴﺩﻱ ﺸﺎﺭﻉ ﻓﻲ ﻓﻘﺎﺭﻩ ﺩﻭﺭ ﻤِﻨِﻴﻌﻙ ﻋﻨﹾﺩِ ﺫِﻴﺏ ﺍﻟﺴﺭﻴﻪ
ﻤﺎﻋﺎﺩ ﺘﹶﺴﻭﻯ ﻋِﻨﹾﺩﻜﹶﻡ ﺭﺒﻊِ ﺒﺎﺭﻩ ﺘﺭﻯ ﺤﻴﺎﺘِﻙ ﻴﺎﹶﻟﺴﻭﻴﻁِﻰ ﺯﺭِﻴﻪ
ﺠﺩﺍﻋﺔ ﺍﻟﹶﻤﻠﹾﺒﺱ ﺒﻭﺠﻪ ﺍﻟﹾﻜﺭﺍﺭﻩ ﺍﻟﻁﺭﺵﹾ ﻋِﻨﹾﺩﻩ ﺴﺭﺒﺔ ﺯﻭﺒِﻌﻴﻪ
ﻋﺎﺭﺽ ﺠﻭﺍﺒﻪ ﻟﻠﺘﻔﹶﺎﻓِﻴﻕ ﺸﹶﺎﺭﻩ ﺨﹶﻴﻝ ﺒﻤِﻘﹾﺩِﻤِﻬﺎ ﻋﺸِﻴﺭﻙِ ﺒﻨﹶﻴﻪ
-5ﻧﺼﻮﺹ ﺍﻟﻌﺰﺍﻭﻱ ﰲ ﻋﺸﺎﺋﺮ ﺍﻟﻌﺮﺍﻕ
ﻭﻗﺎﻝ ﺍﻟﻌﺰﺍﻭﻱ ﻋﻦ ﺷﻼﺵ ﺑﻦ ﻋﻤﺮﻭ :ﻭﻫﺬﺍ ﻣﻌﻠﹶﻮﻡ ﻋﻨﻪ ﺍﻟﻜﺮﻡ .ﻭﻳﻘﺎﻝ ﻟﻪ "ﺗﻞ ﺍﻟﻠﺤﻢ" ﺇِﺷﺎﺭﺓ ﺇﱃ ﻣﺎﻳﻘﺪﻣﻪ ﺇﱃ
ﻭﻗﺎﻝ ﺍﻟﻌﺰﺍﻭﻱ ﻋﻦ ﻋﻘﻴﻞ :ﻫﻮ ﺍﻟﻴﻮﻡ ﺷﻴﺦ ﻣﺸﺎﻳﺦ ﴰﺮ ﰲ ﺍﻟﻌﺮﺍﻕ ،ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﺑﻦ ﻓﺮﺣﺎﻥ ﺑﺎﺷﺎ ،ﻭﺃﹶﻛﺜﺮ
ﻣﻌﻠﹶﻮﻣﺎﰐ ﻋﻦ ﻗﺒﺎﺋﻞ ﴰﺮ ﺍﻗﺘﺒﺴﺘﻬﺎ ﻣﻨﻪ ﺭﺃﹾﺳﺎ ﺑﺎﻟﹶﻮﺍﺳﻄﺔ ﻭﻣﻦ ﻣﱪﺩ ﺑﻦ ﺳﻮﻗﻲ ﻭﺑﻌﺾ ﺷﻴﻮﺥ ﴰﺮ ﺍﻟﹶﻤﺸﺎﻫﲑ ﳑﻦ
ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﻢ .ﺷﺎﻫﺪﺗﻪ ﺍﻣﺮﺍﹰ ﻣﻨﻄﻘﻴﺎﹰ ،ﻋﺎﻗﻼ ،ﻛﺎﻣﻼ ،ﺣﺴﻦ ﺍﻟﹶﻤﻌﺎﺷﺮﺓ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﻭﻗﺪ ﺍﺗﺼﻠﺖ ﺑﻪ ﻛﺜﲑﺍﹰ،
ﻓﻠﹶﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﻣﺎ ﳝﻞ ﻣﻨﻪ ﻭﺇﳕﹶﺎ ﻫﻨﺎﻙ ﻟﲔ ﺍﳉﺎﻧﺐ ،ﻭﺩﻣﺎﺛﺔ ﺍﻷَﺧﻼﻕ ،ﻭﺣﺴﻦ ﺍﻟﹶﻤﻨﻄﻖ ،ﻭﻗﻮﺓ ﺍﻟﺒﻴﺎﻥ ،ﻭﺻﺪﻕ
ﺍﻟﻠﻬﺠﺔ ،ﻭﺃﹶﻥ ﺍﻟﻘﻠﹶﻢ ﻟﻴﻌﺠﺰ ﺃﹶﻥ ﻳﺬﻛﺮ ﻛﺎﻓﺔ ﻣﺰﺍﻳﺎﻩ ،ﻭﳎﻤﻞ ﻣﺎ ﻳﺴﻌﲏ ﺃﹶﻥ ﺃﹶﻗﻮﻟﻪ ﺃﹶﻧﻪ ﺟﺎﻣﻊ ﻟﺼﻔﺎﺕ ﺍﻟﻌﺮﺏ
ﺍﻟﻨﺒﻴﻠﺔ .ﻭﻻ ﺃﻧﺴﻰ ﳏﺎﺩﺛﺎﺗﻪ ﻋﻦ ﺍﻟﻘﺒﺎﺋﻞ ﻭﻋﻦ ﻋﺮﻓﻬﺎ ﻭﺗﻮﺟﻴﻬﻪ ﻟﺒﻌﺾ ﺍﻟﹶﻮﻗﺎﺋﻊ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺒﺪﻭﻳﺔ ﳑﺎ ﻟﹶﻢ ﺃﹶﺟﺪﻩ
ﻋﻨﺪ ﻏﲑﻩ ،ﻭﻻ ﻳﻌﺜﺮ ﻋﻠﻴﻪ ﻟﺪﻯ ﺃﹶﻛﺜﺮ ﺍﻟﻌﻮﺍﺭﻑ ﺍﻟﺬﻳﻦ ﺷﺎﻫﺪﻢ .ﻭﻟﹶ ﻢ ﻧﻌﺜﺮ ﻋﻠﻰ ﻭﻗﺎﺋﻊ ﻣﻬﻤﺔ ﻋﻦ ﺃﻭﻻﺩﻩ
ﺍﻵﺧﺮﻳﻦ ﺳﻮﻯ ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﻗﻌﺖ ﻟﻪ ﻣﻌﺮﻛﺔ ﻣﻊ ﺍﻷﺗﺮﺍﻙ ﻭﺃﻣﺎ ﻓﺮﺣﺎﻥ ﻭﻓﺎﺭﺱ ﻓﻘﺪ ﻛﺎﻧﺖ ﻋﻼﻗﺘﻬﻤﺎ ﻣﻊ
ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺣﺴﻨﺔ ﺟﺪﺍﹰ ،ﻭﺣﺼﻼ ﻋﻠﻰ ﺭﺗﺒﺔ "ﺑﺎﺷﺎ" ،ﻭﲤﻜﻨﺎ ﳑﺎ ﻧﺎﻟﻪ ﺃﺟﺪﺍﺩﳘﹶﺎ ﻣﻦ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﻨﻔﻮﺫ
ﻋﻠﻰ ﻗﺒﺎﺋﻠﻬﻢ ﻓﻐﻄﺖ ﺷﻬﺮﻤﺎ ﻋﻠﻰ ﺍﻟﺒﺎﻗﲔ ﻣﻦ ﺳﺎﺋﺮ ﺭﺅﺳﺎﺀ ﴰﺮ ،ﻓﻼ ﻧﻄﻴﻞ ﺍﻟﻘﻮﻝ ﺑﺬﻛﺮ ﺗﻔﺮﻋﺎﻢ .ﻭﻗﺎﻝ
ﺍﻟﻌﺰﺍﻭﻱ :ﻛﺎﻧﺖ ﻗﺒﺎﺋﻞ ﴰﺮ ﺗﺘﺠﻮﻝ ﰲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻭﻣﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ ﺑﻼ ﻣﻌﺎﺭﺽ ﻭﻻ ﻣﻨﺎﺯﻉ ﺳﻮﻯ ﻣﺎ
ﳛﺪﺙ ﻣﻦ ﺟﺮﺍﺀ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺒﺎﺋﻞ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ ﺃﻭ ﻣﻊ ﺍﳊﻜﻮﻣﺔ ﺃﺣﻴﺎﻧﺎﹰ .ﻭﺑﻌﺪ ﺍﺣﺘﻼﻝ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺍﳉﻴﺶ
ﺍﻟﱪﻳﻄﺎﱐ ﺳﻨﺔ 1917ﻡ ﻭﺳﻮﺭﻳﺔ ﻣﻦ ﺍﳉﻴﺶ ﺍﻟﻔﺮﻧﺴﻲ ﺍﺳﺘﻘﻞ ﻛﻞ ﻓﺮﻳﻖ ﻣﻦ ﴰﺮ ﰲ ﺟﻬﺘﻪ ﻭﻋﻬﺪﺕ ﺍﻟﺮﺋﺎﺳﺔ
ﺇﱃ ﻋﺮﺍﻗﻲ ﰲ ﺍﻟﹶﻤﻤﻠﻜﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻭﺇﱃ ﺳﻮﺭﻱ ﰲ ﺍﻟﹶﻤﻤﻠﻜﺔ ﺍﻟﺴﻮﺭﻳﺔ .ﻭﻫﺬﻩ ﺍﻟﺮﺋﺎﺳﺔ ﻟﹶﻢ ﻳﻜﻦ ﻫﺬﺍ ﺳﺒﺒﻬﺎ ﺍﻟﹶﻮﺣﻴﺪ
ﻭﻫﻨﺎﻙ ﺭﺋﺎﺳﺔ ﻣﻦ ﻛﻞ ﻣﻦ ﺁﻝ ﳏﻤﺪ ﻋﻠﻰ ﻧﺎﺣﻴﺔ ﺃﻭ ﻗﺒﻴﻠﺔ ﺃﻭ ﻋﺪﺓ ﻗﺒﺎﺋﻞ ،ﻓﺎﻟﺴﻠﻄﺔ ﻣﻨﻘﺴﻤﺔ ﺑﺘﻜﺎﺛﺮ ﺁﻝ ﳏﻤﺪ
ﻭﺗﻌﺪﺩﻫﻢ ﻭﰲ ﺯﻣﻦ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻳﻌﺮﻑ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻏﲑ ﺻﺎﱀ ﻹﺩﺍﺭﺓ ﺍﻟﻘﺒﺎﺋﻞ ﻓﺎﻟﻌﺸﺎﺋﺮ ﲤﻴﻞ
ﺇﱃ ﻣﻦ ﻮﺍﻩ ﻣﻦ ﺁﻝ ﳏﻤﺪ ﻭﻳﺒﻘﻰ ﺍﻟﺮﺋﻴﺲ ﻭﺍﺳﻄﺔ ﺍﻟﺘﻔﺎﻫﻢ .ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻜﻞ ﻭﺍﺣﺪ ﻋﺮﻑ ﺭﺋﻴﺴﺎﹰ ﰲ ﺟﻬﺘﻪ .ﺇﻥ
ﺨﻴﻝ ﻭﺘﺘﻠﻰ ﺨﻴﻝ ﻜﻠﻪ ﻤﺸﺎﻫﻴﺭ ﻴﺎ ﺼﻔﻭﻕ ﻋﺩﻨﺎ ﻟﻠﺴﻴﺎﻓﻪ ﺭﺠﺎﻝ
-3ﺁﻝ ﻓﻬﺪ.ﻣﻨﻬﻢ ﰲ ﺳﻮﺭﻳﺔ ﻭﰲ ﺍﻟﻌﺮﺍﻕ.
-4ﺁﻝ ﻣﺸﺤﻦ.ﻭﻫﺆﻻﺀ ﻣﻊ ﺍﳋﺮﺻﺔ
ﻋﻦ ﺃﺣﺪﺍﺙ ﺷﻌﺒﺎﻥ ﺳﻨﺔ 1330ﻩ ﻗﺎﻟﺖ ﳎﻠﺔ ﺍﻟﻌﺮﺏ :ﺃﻏﺎﺭ ﺍﺑﻦ ﻣﻬﻴﺪ ،ﺭﺋﻴﺲ ﺍﻟﻔﺪﻋﺎﻥ ،ﻋﻠﻰ ﴰﺮ ،ﺍﻟﻨﺎﺯﻟﲔ
ﺑﺄﳓﺎﺀ ﺍﻟﹶﻤﻮﺻﻞ ،ﻓﻐﻨﻢ ﻣﻨﻬﻢ 300ﺑﻌﲑ ﻛﻠﻬﺎ ﻟﻔﻴﺼﻞ ﺑﻦ ﻓﺮﺣﺎﻥ ﺑﺎﺷﺎ ﻭﻗﻔﻞ ﺇﱃ ﺩﻳﺎﺭﻩ ﺳﺎﻟﹶﻤﺎ .ﻭﻗﺎﻟﺖ ﻋﻦ
ﺍﳌﻘﺪﻣﺔ 2 ............................................................................................
ﺁﻝ ﺍﻟﹾﺠﺮﺑﺎﺀِ 15 ......................................................................................
ﻧﺴﺐ ﺁﻝ ﺍﳉﺮﺑﺎﺀ 15 ................................................................................
ﺭﺣﻠﺔ ﺍﻟﻀﻴﺎﻏﻢ ﻣﻦ ﺍﳉﻨﻮﺏ ﺇﱃ ﺍﻟﺸﻤﺎﻝ 18 ..........................................................
ﺭﺣﻴﻞ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﺇﱃ ﺍﻟﻌﺮﺍﻕ 21 .....................................................................
ﻣﻦ ﺃﺣﺪﺍﺙ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﺍﻟﺘﺎﺭﳜﻴﺔ27 ..................................................................
ﺃﹸﺳﺮ ﺁﻝ ﺍﳉﺮﺑﺎﺀ 31 ..................................................................................
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ-ﺍﻟﺪﺭﺓ 31 .............................................................................
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ-ﺍﳉﺰﻋﺔ 32 .............................................................................
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ -ﺍﻟﺴﺮﺣﺔ 32 ........................................................................
ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ -ﺍﻟﺒﺎﺷﺎﺕ 32 .........................................................................
ﺍﻟﺸﺎﻋﺮ ﺍﺑﻦ ﺣﻄﺎﺏ32 ..............................................................................
ﻣﻄﻠﻖ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺑﺎ 34 ...........................................................................
ﺑﻨﻴﺔﹶ ﺑﻦ ﻗﺮﻳﻨﻴﺲ ﺍﳉﺮﺑﺎﺀ 36 ..........................................................................
ﺻﻔﻮﻕ ﺑﻦ ﻓﺎﺭﺱ ﺍﳉﺮﺑﺎﺀ 39 ........................................................................
ﻓﺮﺣﺎﻥ ﺑﻦ ﺻﻔﻮﻕ ﺍﳉﺮﺑﺎﺀ 44 .......................................................................
ﻓﺎﺭﺱ ﻭﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﺮﺑﺎﺀ45 .......................................................................
ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﺻﻲ 51 ..................................................................................
ﻧﻔﻮﺫ ﺁﻝ ﺍﳉﺮﺑﺎﺀ ﰲ ﺍﻟﻌﺮﺍﻕ 60 .......................................................................
ﺍﻟﻔﻬﺮﺱ 84 .........................................................................................