1750 3514 1 SM

‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،32‬ﺍﻟﻌﺩﺩ ‪2005 ،2‬‬
‫ﻤﻭﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺤﺭﻜﺔ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﺍﻟﻌﻠﻭﻱ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ‬
‫)‪145‬ﻫـ‪763-762/‬ﻡ(‬
‫ﻋﺼﺎﻡ ﻤﺼﻁﻔﻰ ﻋﻘﻠﺔ*‬
‫ﻤﻠﺨﺹ‬
‫ﺘﻬﺩﻑ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺭﺼﺩ ﺩﻭﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﻓﻘﻬﺎﺀ ﻭﻤﺤﺩﺜﻴﻥ ﻭﻗﺭ‪‬ﺍﺀ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﻟﻐﺔ ﻭﺃﺨﺒﺎﺭ ﻭﻋﻠﻤﺎﺀ ﻜﻼﻡ ﻤﻥ ﺤﺭﻜﺔ ﻤﺤﻤﺩ ﺒﻥ‬
‫ﻋﺒﺩﺍﷲ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ ﺴﻭﺍﺀ ﺒﺎﻟﺘﺄﻴﻴﺩ ﺃﻭ ﺍﻟﻤﻌﺎﺭﻀﺔ‪ ،‬ﻭﺘﺒﻴﺎﻥ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺩﻓﻌﺘﻬﻡ ﻻﺘﺨﺎﺫ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺘﻲ ﺍﺘﺨﺫﻭﻫﺎ‪ ،‬ﻭﻫل ﻫﻲ ﻤﺒﻨﻴﺔ‬
‫ﻋﻠﻰ ﻗﻨﺎﻋﺎﺕ ﻓﻜﺭﻴﺔ ﺃﻭ ﺍﺠﺘﻬﺎﺩﺍﺕ ﺸﺨﺼﻴﺔ‪ ،‬ﻭﻤﺩﻯ ﺍﻨﺴﺠﺎﻤﻬﺎ ﻤﻊ ﻤﺠﻤل ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻤﻭﻀﻭﻉ ﻨﻔﺴﻪ‪.‬‬
‫ﻭﻜﺎﻥ ﺘﺭﻜﻴﺯ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻷﺴﺎﺴﻲ ﻋﻠﻰ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﻌﻤﻠﻲ ﻟﺘﻠﻙ ﺍﻟﻤﻭﺍﻗﻑ ﻤﻥ ﺍﻟﺤﺭﻜﺔ ﻤﻊ ﺃﺨﺫ ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻔﻜﺭﻱ ﻟﺘﻠﻙ ﺍﻟﻤﻭﺍﻗﻑ ﺒﻌﻴﻥ‬
‫ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﺘﺄﺘﻲ ﺃﻫﻤﻴﺔ ﻫﺫﻩ ﺍﻟﻤﻭﺍﻗﻑ ﻤﻥ ﺃﻫﻤﻴﺔ ﺍﻟﺤﺭﻜﺔ ﻨﻔﺴﻬﺎ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺇﺤﺩﻯ ﺃﻫﻡ ﺤﺭﻜﺎﺕ ﺍﻟﻤﻌﺎﺭﻀﺔ ﺍﻟﻤﺴﻠﺤﺔ ﻀﺩ ﺍﻟﺩﻭﻟﺔ‬
‫ﺍﻟﻌﺒﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﺍﻟﻬﺠﺭﻱ‪/‬ﺍﻟﺜﺎﻤﻥ ﺍﻟﻤﻴﻼﺩﻱ‪ ،‬ﻭﺃﻫﻡ ﺤﺭﻜﺔ ﻟﻠﻌﻠﻭﻴﻴﻥ ﻓﻲ ﺍﻟﻘﺭﻥ ﻨﻔﺴﻪ‪.‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺩﺍﻟﺔ‪ :‬ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ‪ ،‬ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺍﻟﺜﻭﺭﺓ‪ ،‬ﺤﺭﻜﺎﺕ ﺍﻟﻤﻌﺎﺭﻀﺔ‪.‬‬
‫ﻭﻴﻀﺎﻑ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻥ ﻗﻀﻴﺔ ﺍﻟﺨﺭﻭﺝ ﺃﻭ ﻤﻌﺎﺭﻀﺘﻪ‬ ‫ﺍﻟﻤﻘﺩﻤــﺔ‬

‫ﺨﻀﻌﺕ ﻟﻠﺘﻁﻭﺭ ﺍﻟﺯﻤﻨﻲ ﻭﻟﻨﺘﺎﺌﺞ ﺍﻟﺨﺭﻭﺝ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﻐﻴﺭﺕ‬
‫ﻗﻨﺎﻋﺎﺕ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻨﺤﻭ ﺍﻟﺨﺭﻭﺝ ﺃﻭ ﻋﺩﻤﻪ ﺒﺴﺒﺏ ﻨﺘﺎﺌﺠﻪ‬ ‫ﺸﻐﻠﺕ ﻤﺴﺄﻟﺔ ﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺤﺎﻜﻤﺔ ﺠﺩﻟﻴﺔ ﻋﻘﺎﺌﺩﻴﺔ‬
‫ﻋﻠﻰ ﺍﻷﻤﺔ‪ ،‬ﻭﻟﻬﺫﺍ ﻴﻘﻭل ﺍﺒﻥ ﺤﺠﺭ‪" :‬ﻭﺍﻟﺨﺭﻭﺝ ﻤﺫﻫﺏ ﻟﻠﺴﻠﻑ‬ ‫ﺫﺍﺕ ﺤﻴﺯ ﻻ ﺒﺄﺱ ﺒﻪ ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻠﻰ ﻤﺩﻯ ﺍﻟﻘﺭﻭﻥ‬
‫ﻗﺩﻴﻡ ﻭﻟﻜﻥ ﺍﺴﺘﻘﺭ ﺍﻷﻤﺭ ﻋﻠﻰ ﺘﺭﻜﻪ ﻟﻤﺎ ﺭﺃﻭﻩ ﻗﺩ ﺃﻓﻀﻰ ﺇﻟﻰ ﻤﺎ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﻟﻤﺎ ﻟﻡ ﻴﻜﻥ ﻤﻥ ﻏﺎﻴﺎﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺘﺘﺒﻊ‬
‫ﻫﻭ ﺃﺸﺩ ﻤﻨﻪ")‪ ،(2‬ﻭﻜﺫﻟﻙ ﻗﻭل ﺤﻔﺹ ﺒﻥ ﻏﻴﺎﺙ‬ ‫ﻭﺍﻟﺭﺼﺩ ﻟﻠﺠﺎﻨﺏ ﺍﻟﻨﻅﺭﻱ ﺍﻟﻤﺠﺭﺩ ﻟﻬﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻻ ﻫﻭ ﻤﻥ‬
‫)ﺕ‪194‬ﻫـ‪809/‬ﻡ(‪" :‬ﻫﺅﻻﺀ ﻴﺭﻭﻥ ﺍﻟﺴﻴﻑ –ﺃﺤﺴﺒﻪ ﻋﻨﻰ‬ ‫ﻻ ﺒﺤﺴﺏ ﻤﺎ ﻴﺨﺩﻡ‬ ‫ﻀﻤﻥ ﺃﻫﺩﺍﻓﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻁﺭﻕ ﺇﻟﻴﻬﺎ ﻟﻥ ﻴﻜﻭﻥ ﺇ ﱠ‬
‫ﺍﻟﺤﺴﻥ ﺒﻥ ﺼﺎﻟﺢ ﺒﻥ ﺤﻲ ﻭﺃﺼﺤﺎﺒﻪ‪ -‬ﺜﻡ ﻗﺎل‪ :‬ﻫﺎﺕ ﻤﻥ ﻟﻡ ﻴﺭ‬ ‫ﻤﻭﻀﻭﻉ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻷﺴﺎﺴﻲ ﻭﻫﻭ ﺍﻟﺜﻭﺭﺓ ﻭﺍﻟﺨﺭﻭﺝ ﻓﻲ ﺍﻟﺘﻁﺒﻴﻕ‬
‫ﻻ ﻗﻠﻴل")‪.(3‬‬
‫ﺍﻟﺴﻴﻑ ﻤﻥ ﺃﻫل ﺯﻤﺎﻨﻙ ﻜﻠﻬﻡ ﺇ ﱠ‬ ‫ﺍﻟﻌﻤﻠﻲ ﻋﻨﺩ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺘﺤﺎﻭل ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻘﻴﺎﻡ ﺒﻪ ﻤﻥ‬
‫ﻭﻟﻌل ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﺫﻱ ﺴﻨﺘﻨﺎﻭل ﻤﻭﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻨﻪ ﻓﻲ ﻫﺫﻩ‬ ‫ﺨﻼل ﻨﻤﻭﺫﺝ ﻟﻬﺎ "ﺤﺭﻜﺔ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﻭﺃﺨﻴﻪ‬
‫ﺍﻟﺩﺭﺍﺴﺔ ﺤﺭﻜﺔ ﻤﻥ ﺃﻫﻡ ﺤﺭﻜﺎﺕ ﺍﻟﻤﻌﺎﺭﻀﺔ ﺍﻟﻤﺴﻠﺤﺔ ﻀﺩ‬ ‫ﺇﺒﺭﺍﻫﻴﻡ" ﺨﺎﺼﺔ ﺇﺫﺍ ﻤﺎ ﺃﺨﺫﻨﺎ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺃﻥ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﺍﻟﻬﺠﺭﻱ‪/‬ﺍﻟﺜﺎﻤﻥ ﺍﻟﻤﻴﻼﺩﻱ‪،‬‬ ‫ﻤﻤﻥ ﻜﺎﻥ ﻻ ﻴﺠﻴﺯ ﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﺍﻟﺨﻠﻔﺎﺀ ﻭﻴﻔﺘﻲ ﺒﺫﻟﻙ ﻭﻴﺭﺍﻩ‬
‫ﻭﺃﻫﻡ ﺤﺭﻜﺔ ﻟﻠﻌﻠﻭﻴﻴﻥ ﻓﻲ ﺍﻟﻘﺭﻥ ﻨﻔﺴﻪ)‪ ،(4‬ﻤﻥ ﺤﻴﺙ ﺸﺨﺼﻴﺔ‬ ‫ﺍﻟﻤﻭﻗﻑ ﺍﻷﺼﻭﺏ‪ ،‬ﺨﺭﺝ ﻀﺩﻫﻡ ﻓﻲ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﻌﻤﻠﻲ ﻭﺍﺸﺘﺭﻙ‬
‫ﻗﺎﺩﺘﻬﺎ ﺍﻟﺘﻲ ﺤﻅﻴﺕ ﺒﺎﺤﺘﺭﺍﻡ ﺸﺩﻴﺩ ﻓﻲ ﺃﻭﺴﺎﻁ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺎﻤﺔ‬ ‫ﻓﻲ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﻤﺴﻠﺤﺔ ﻀﺩ ﺍﻟﺴﻠﻁﺔ‪ ،‬ﻭﺍﻟﻌﻜﺱ ﻓﻲ ﻫﺫﺍ‬
‫ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ ﺒل ﺘﺠﺎﻭﺯﺘﻬﺎ ﺇﻟﻰ ﺼﻼﺕ ﻭﺍﺴﻌﺔ ﻤﻊ ﺍﻟﻘﻭﻯ‬ ‫ﺍﻟﻤﻭﻀﻭﻉ ﺼﺤﻴﺢ ﺃﻴﻀ ﹰﺎ ﻤﻥ ﺤﻴﺙ ﺍﻥ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻜﺎﻥ ﻴﺭﻯ‬
‫ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﻌﺴﻜﺭﻴﺔ‪ ،‬ﻭﺍﻟﻔﺭﻕ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺘﻠﻙ ﺍﻟﻔﺘﺭﺓ)‪،(5‬‬ ‫ﺍﻟﺨﺭﻭﺝ‪ ،‬ﻭﻤﺫﻫﺒﻪ ﻗﺘﺎل ﺍﻟﻅﻠﻤﺔ ﻤﻥ ﺍﻟﺨﻠﻔﺎﺀ‪ ،‬ﻟﻡ ﻴﺨﺭﺝ ﻋﻠﻴﻬﻡ‬
‫ﺇﻀﺎﻓﺔ ﻟﻠﻤﺩﺓ ﺍﻟﻁﻭﻴﻠﺔ ﺍﻟﺘﻲ ﺍﺘﺨﺫﻫﺎ ﻗﺎﺩﺓ ﺍﻟﺤﺭﻜﺔ ﻓﻲ ﺍﻹﻋﺩﺍﺩ‬ ‫ﻭﻟﻡ ﻴﺸﺘﺭﻙ ﺒﺄﻱ ﺤﺭﻜﺔ ﻤﺴﻠﺤﺔ ﻀﺩﻫﻡ‪ .‬ﻭﻟﻌل ﻗﻭل ﺴﻔﻴﺎﻥ‬
‫ﻭﺍﻟﺘﺨﻁﻴﻁ ﻟﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﺩﺓ ﺍﻟﺘﻲ ﻗﺎﺭﺒﺕ ﻋﻘﺩﻴﻥ ﻤﻥ ﺍﻟﺯﻤﻥ‪ ،‬ﺜﻡ‬ ‫ﺍﻟﺜﻭﺭﻱ )ﺕ‪160‬ﻫـ‪776/‬ﻡ( ﺘﻌﻠﻴﻘﹰﺎ ﻋﻠﻰ ﻤﻘﺘل ﺒﻌﺽ ﺃﺼﺤﺎﺒﻪ‬
‫ﺍﺘﺴﺎﻉ ﻨﻁﺎﻕ ﺍﻟﺩﻋﻭﺓ ﻟﻠﺤﺭﻜﺔ ﻭﺸﻤﻭﻟﻬﺎ ﻤﻌﻅﻡ ﻭﻻﻴﺎﺕ ﺍﻟﺩﻭﻟﺔ‬ ‫ﻭﺘﻼﻤﻴﺫﻩ ﻤﻊ ﻤﺤﻤﺩ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ ﻓﻴﻪ ﺃﺒﻠﻎ ﺩﻟﻴل ﻋﻠﻰ ﻫﺫﻩ‬
‫ﺍﻹﺴﻼﻤﻴﺔ)‪ ،(6‬ﻭﺍﻟﺘﺄﻴﻴﺩ ﺍﻟﻭﺍﺴﻊ ﻟﻬﺎ ﻤﻥ ﻗﺒل ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺸﺘﺭﺍﻜﻬﻡ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﺤﻴﺙ ﻴﻘﻭل‪" :‬ﻭﺍﻋﺠﺒﹰﺎ ﻷﻗﻭﺍﻡ ﻴﺭﻴﺩﻭﻥ ﺍﻟﺨﺭﻭﺝ ﻭﻟﻡ‬
‫ﻓﻲ ﻓﻌﺎﻟﻴﺎﺕ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﺃﺨﻴﺭﹰﺍ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺘﻲ ﺩﻋﺕ‬ ‫ﻴﺨﺭﺠﻭﺍ‪ ،‬ﻭﻗﺩ ﺨﺭﺝ ﻗﻭ ‪‬ﻡ ﻟﻡ ﻴﻜﻭﻨﻭﺍ ﻴﺭﻭﻥ ﺍﻟﺨﺭﻭﺝ")‪.(1‬‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﻲ ﺸﻜﻠﺕ ﺨﻁﺭﹰﺍ ﻭﺍﻀﺤﹰﺎ ﻋﻠﻰ ﺒﻨﻴﺔ ﺨﻁﺎﺏ ﺍﻟﺸﺭﻋﻴﺔ‬
‫ﺍﻟﻌﺒﺎﺴﻲ‪.‬‬ ‫* ﻗﺴﻡ ﺍﻟﺘﺎﺭﻴﺦ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻻﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻷﺭﺩﻨﻴﺔ‪.‬‬
‫ﺒﺩﺃ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﺒﻥ ﺍﻟﺤﺴﻥ ﺒﻥ ﺍﻟﺤﺴﻥ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ‬ ‫ﺘﺎﺭﻴﺦ ﺍﺴﺘﻼﻡ ﺍﻟﺒﺤﺙ ‪ ،2004/6/27‬ﻭﺘﺎﺭﻴﺦ ﻗﺒﻭﻟﻪ ‪.2004/9/23‬‬
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‫ﺤﺘﻰ ﺘﻤﻜﻨﺕ ﺍﻟﺠﻴﻭﺵ ﺍﻟﻌﺒﺎﺴﻴﺔ ﻤﻥ ﻗﺘﻠﻪ ﻭﺇﻨﻬﺎﺀ ﺍﻟﺤﺭﻜﺔ ﻓﻲ ‪25‬‬ ‫ﻁﺎﻟﺏ ﺍﻟﻤﻠﻘﺏ ﺒﺎﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﺩﻋﻭﺘﻪ ﻟﻠﻘﻴﺎﻡ ﺒﺤﺭﻜﺔ ﻀﺩ‬
‫ﻤﻥ ﺫﻱ ﺍﻟﻘﻌﺩﺓ)‪.(13‬‬ ‫ﺍﻟﺴﻠﻁﺔ)‪ ،(7‬ﻭﺇﺤﺩﺍﺙ ﺍﻨﻘﻼﺏ ﺒﻬﺎ ﻓﻲ ﺃﻭﺍﺨﺭ ﻋﻬﺩ ﻫﺸﺎﻡ ﺒﻥ‬
‫ﻉ‬‫ﻜﺎﻥ ﻟﺸﺨﺼﻴﺔ ﻗﺎﺌﺩ ﺍﻟﺤﺭﻜﺔ ﻤﺤﻤﺩ ﻭﻤﺎ ﺍﻤﺘﺎﺯ ﺒﻪ ﻤﻥ ﻭﺭ ٍ‬ ‫ﻋﺒﺩﺍﻟﻤﻠﻙ )‪124-105‬ﻫـ‪741-723/‬ﻡ()‪ ،(8‬ﻭﺍﻟﺭﺍﺠﺢ ﺃﻥ‬
‫ﻭﺯﻫﺩٍ‪ ،‬ﻭﻋﻠﻡ ﻭﻓﻘﻪ‪ ،‬ﺇﻀﺎﻓﺔ ﻻﻨﺘﺴﺎﺒﻪ ﻵل ﺍﻟﺭﺴﻭل ‪ ،‬ﺩﻭﺭ ﻜﺒﻴﺭ‬ ‫ﺩﻋﻭﺘﻪ ﺒﺩﺃﺕ ﺒﻌﺩ ﻤﻘﺘل ﺯﻴﺩ ﺒﻥ ﻋﻠﻰ )ﻗﺘل ‪122‬ﻫـ‪739/‬ﻡ(‬
‫ﻓﻲ ﺘﺠﻤﻊ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﺅﻴﺩﻴﻥ ﺤﻭﻟﻪ‪ ،‬ﺇﻀﺎﻓﺔ ﻟﻁﺭﻭﺤﺎﺕ‬ ‫ﻭﻟﻜﻨﻬﺎ ﺘﻭﺴﻌﺕ ﻭﺒﺩﺃﺕ ﺘﺠﺘﺫﺏ ﺃﻨﺼﺎﺭﹰﺍ ﻟﻬﺎ ﺒﺸﻜل ﻜﺒﻴﺭ ﺒﻌﺩ‬
‫ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻭﻤﻅﺎﻟﻡ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻭﻓﺸﻠﻬﻡ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﻜﺜﻴﺭ ﻤﻥ‬ ‫ﻤﻘﺘل ﺍﻟﻭﻟﻴﺩ ﺒﻥ ﻴﺯﻴﺩ )ﺕ‪129‬ﻫـ‪743/‬ﻡ( ﻓﺠﺫﺒﺕ ﻤﻥ ﻀﻤﻥ‬
‫ﺍﻟﻭﻋﻭﺩ ﺍﻟﺘﻲ ﺃﻁﻠﻘﻭﻫﺎ ﻗﺒل ﺘﻭﻟﻴﻬﻡ ﺍﻟﺴﻠﻁﺔ‪ ،‬ﻭﻫﻭ ﺍﻷﻤﺭ ﺍﻟﺫﻱ‬ ‫ﻤﻥ ﺠﺫﺒﺕ ﺘﻴﺎﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺍﻟﺫﻴﻥ ﺃﺭﺴﻠﻭﺍ ﻭﻓﺩﹰﺍ ﻟﻬﻡ ﻋﻠﻰ ﺭﺃﺴﻪ‬
‫ﺴﻴﻭﻀﺢ ﻻﺤﻘﹰﺎ‪.‬‬ ‫ﻭﺍﺼل ﺒﻥ ﻋﻁﺎﺀ )‪131‬ﻫـ‪749/‬ﻡ( ﻭﻋﻤﺭﻭ ﺒﻥ ﻋﺒﻴﺩ‬
‫ﻭﻟﻌل ﺃﻫﻡ ﻁﺭﻭﺤﺎﺕ ﺍﻟﺤﺭﻜﺔ ﺘﺘﻤﺜل ﻓﻲ ﺇﺤﻴﺎﺀ ﺍﻟﻌﻤل‬ ‫)‪144‬ﻫـ‪761/‬ﻡ( ﺇﻟﻰ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ﺍﻟﺘﻘﻰ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ‬
‫ﺒﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻋﻭﺩﺓ ﺍﻟﺴﻠﻁﺔ ﺇﻟﻰ ﺃﺼﺤﺎﺒﻬﺎ ﺍﻟﺸﺭﻋﻴﻴﻥ‬ ‫ﻼ ﻷﺨﻴﻪ ﻤﺤﻤﺩ‪ ،‬ﻓﺒﺎﻴﻌﻭﺍ ﺇﺒﺭﺍﻫﻴﻡ ﻟﻤﺤﻤﺩ‪ ،‬ﻭﻋﺎﺩﻭﺍ ﺇﻟﻰ‬ ‫ﻋﺒﺩﺍﷲ ﻤﻤﺜ ﹰ‬
‫ﺍﻟﻤﻤﺜﻠﻴﻥ ﺒﺄﺒﻨﺎﺀ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨﺼﺎﺭ‪ ،‬ﻭﺇﻤﺎﺘﺔ ﺍﻟﺒﺩﻉ‪ ،‬ﻭﺍﻟﻌﺩل‬ ‫ﺍﻟﺒﺼﺭﺓ)‪ ،(9‬ﻜﻤﺎ ﺍﺴﺘﻁﺎﻉ ﺍﻜﺘﺴﺎﺏ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺯﻴﺩﻱ ﺇﻟﻰ ﺠﺎﻨﺒﻪ‪،‬‬
‫ﺒﻴﻥ ﺍﻟﺭﻋﻴﺔ‪ ،‬ﻭﻨﻔﻲ ﺍﻟﺠﻭﺭ ﻋﻨﻬﻡ‪ ،‬ﻭﺍﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻟﻸﻤﻭﺍل)‪،(14‬‬ ‫ﻭﺒﺎﻴﻌﻪ ﺍﻟﺯﻴﺩﻴﺔ ﺇﻤﺎﻤﹰﺎ ﻟﻬﻡ‪ ،‬ﻜﻤﺎ ﺍﺴﺘﻘﻁﺏ ﺘﻴﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﻓﻘﻬﺎﺀ‪،‬‬
‫ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻁﺭﻭﺤﺎﺕ ﺘﻌﻀﺩ ﻤﻥ ﻗﺒل ﺃﻨﺼﺎﺭ ﺍﻟﺤﺭﻜﺔ ﺒﻤﻅﺎﻟﻡ‬ ‫ﻭﻤﺤﺩﺜﻴﻥ‪ ،‬ﻭﻗﺭﺍﺀ‪ ،‬ﻭﺇﺨﺒﺎﺭﻴﻴﻥ‪ ،‬ﻭﺃﺼﺤﺎﺏ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺭﻭﺍﺓ ﺍﻟﺸﻌﺭ‪.‬‬
‫ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻅﻠﻤﻭﺍ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﺤﺘﺠﻨﻭﺍ ﺍﻷﻤﻭﺍل‪ ،‬ﻭﺃﻨﻔﻘﻭﻫﺎ ‪-‬‬ ‫ﻭﺒﺩﺃ ﻤﺤﻤﺩ ﺍﺴﺘﻌﺩﺍﺩﹰﺍ ﺠﺩﻴﹰﺎ ﻟﻠﺘﺤﺭﻙ ﺍﻟﻤﺴﻠﺢ ﻀﺩ ﺍﻟﺩﻭﻟﺔ‬
‫ﺤﺴﺏ ﺩﻋﺎﻴﺔ ﺍﻟﺤﺭﻜﺔ – ﻋﻠﻰ ﻟﻬﻭﻫﻡ ﻭﻤﺒﺎﻨﻴﻬﻡ ﺍﻟﺘﻲ ﻻ ﺘﻔﻴﺩ‬ ‫ﺍﻷﻤﻭﻴﺔ ﻋﻨﺩﻤﺎ ﻓﻭﺠﺊ ﻭﺃﺘﺒﺎﻋﻪ ﺒﻘﻴﺎﻡ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻌﺒﺎﺴﻴﺔ ﻭﻨﺠﺎﺤﻬﺎ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻥ)‪ ،(15‬ﻭﻗﺩ ﺴﺎﻋﺩﺕ ﺘﻠﻙ ﺍﻟﻁﺭﻭﺤﺎﺕ ﻭﺍﻟﻤﻅﺎﻟﻡ ﻓﻲ‬ ‫ﻓﻲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺩﻭﻟﺔ ﺍﻷﻤﻭﻴﺔ )‪132‬ﻫـ‪750/‬ﻡ(‪ ،‬ﻓﺄﺨﺫ‬
‫ﺍﻨﺤﻴﺎﺯ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺤﺭﻜﺔ‪ ،‬ﻜﻤﺎ ﺃﺩﺕ ﺇﻟﻰ ﻜﺴﺏ ﺘﻌﺎﻁﻑ‬ ‫ﺒﺎﻟﺘﺭﻴﺙ ﻻﺴﺘﻁﻼﻉ ﺇﺠﺭﺍﺀﺍﺕ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻤﺎ ﻟﺒﺙ ﺃﻥ ﺃﺩﺭﻙ‬
‫ﺸﻌﺒﻲ ﻤﻌﻬﺎ ﺒﻴﻥ ﻋﺎﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺨﺼﻭﺼﹰﺎ ﻓﻲ ﺍﻟﺤﺠﺎﺯ‪.‬‬ ‫ﺃﻨﻬﻡ ﻻ ﻴﺨﺘﻠﻔﻭﻥ ﻜﺜﻴﺭﹰﺍ ﻋﻥ ﺍﻷﻤﻭﻴﻴﻥ‪ ،‬ﻤﻤﺎ ﺃﺩﻯ ﻹﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ‬
‫ﻭﻗﺩ ﻟﻌﺒﺕ ﻓﻜﺭﺓ ﺍﻟﻌﺩل ﻭﺍﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻟﻠﻔﻲﺀ ﺒﻴﻥ ﺍﻟﺭﻋﻴﺔ‬ ‫ﺨﻁﺎﺏ ﺍﻟﺤﺭﻜﺔ ﻭﺩﻋﺎﻴﺘﻬﺎ ﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻌﺒﺎﺴﻲ‬
‫ﺩﻭﺭﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻓﻲ ﺍﻨﻀﻤﺎﻡ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻔﻘﺭﺍﺀ ﻭﺍﻟﻌﺎﻤﺔ ﻟﻠﺤﺭﻜﺔ‪،‬‬ ‫ﺍﻟﺠﺩﻴﺩ)‪.(10‬‬
‫ﻻ ﺃﻥ ﻤﺴﺄﻟﺔ ﺍﻨﻀﻤﺎﻤﻬﻡ‬ ‫ﻭﺨﺎﺼﺔ ﻓﻲ ﺍﻟﺤﺠﺎﺯ ﻭﺍﻟﺒﺼﺭﺓ‪ ،‬ﺇ ﱠ‬ ‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻌﺒﺎﺴﻴﻭﻥ ﻤﻁﻠﻌﻴﻥ ﻋﻠﻰ ﺤﺭﻜﺔ ﻤﺤﻤﺩ‪ ،‬ﻭﻁﻤﻭﺤﻪ‬
‫ﻟﻠﺤﺭﻜﺔ ﺨﺎﺭﺠﺔ ﻋﻥ ﻨﻁﺎﻕ ﺍﻟﺩﺭﺍﺴﺔ ﻷﻨﻬﺎ ﻤﺭﺘﺒﻁﺔ ﺒﺩﺭﺍﺴﺔ‬ ‫ﺍﻟﺴﻴﺎﺴﻲ‪ ،‬ﻓﺈﻨﻬﻡ ﺒﺩﺃﻭﺍ ﺤﻤﻠﺔ ﻟﻤﻁﺎﺭﺩﺘﻪ ﻤﻊ ﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺨﺎﺼﺔ‬
‫ل‬‫ﻤﻭﺍﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﺨﺫﻨﺎ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺃﻥ ﺠ ﱠ‬ ‫ﺒﻌﺩ ﺇﺤﻜﺎﻡ ﻗﺒﻀﺘﻬﻡ ﻋﻠﻰ ﺍﻟﺩﻭﻟﺔ‪ ،‬ﻓﻤﻨﺫ ﺘﺴﻠﻡ ﺍﻟﻤﻨﺼﻭﺭ ﻟﻠﺴﻠﻁﺔ‬
‫ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﺜﻭﺭﻴﺔ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻨﺎﺩﺕ ﺒﻤﺒﺩﺃ ﺍﻟﻌﺩل‬ ‫)‪158-136‬ﻫـ‪774-753/‬ﻡ( ﺒﺩﺃ ﺒﻤﻼﺤﻘﺔ ﻤﺤﻤﺩ‪ ،‬ﻭﻟﻤﺎ ﻓﺸﻠﺕ‬
‫ﻭﺍﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻟﻠﻔﻲﺀ ﻟﺠﺫﺏ ﺍﻷﻨﺼﺎﺭ ﻤﻥ ﺍﻟﻌﺎﻤﺔ ﻭﺍﻟﻔﻘﺭﺍﺀ‬ ‫ﺤﻤﻠﺘﻪ ﻫﺫﻩ ﻗﺎﻡ ﺒﺎﻋﺘﻘﺎل ﺠﻤﻴﻊ ﺁل ﺍﻟﺤﺴﻥ ﺒﻥ ﺍﻟﺤﺴﻥ ﺒﻥ ﻋﻠﻲ‬
‫ﺇﻟﻴﻬﺎ ﺤﺘﻰ ﺍﻥ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ﺃﻨﻔﺴﻬﻡ ﻓﻲ ﺃﺜﻨﺎﺀ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﺜﻭﺭﺓ ﻭﺒﺩﺍﻴﺔ‬ ‫ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﻹﺠﺒﺎﺭ ﻤﺤﻤ ٍﺩ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻰ ﺘﺴﻠﻴﻡ ﺃﻨﻔﺴﻬﻡ‬
‫ﻻ ﺃﻨﻬﻡ ﺴﺭﻋﺎﻥ‬ ‫ﺤﻜﻤﻬﻡ ﻨﺎﺩﻭﺍ ﺒﻬﺫﻩ ﺍﻟﻤﺒﺎﺩﺉ ﻟﺠﺫﺏ ﺍﻟﻌﺎﻤﺔ ﺇﻟﻴﻬﻡ ﺇ ﱠ‬ ‫ﺃﻭ ﺘﻌﺠﻴل ﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ ﻗﺒل ﺇﻜﻤﺎل ﺍﺴﺘﻌﺩﺍﺩﺍﺘﻬﻡ ﻟﺫﻟﻙ‪،‬‬
‫ﻤﺎ ﺘﺨﻠﻭﺍ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻨﻨﺎ ﺒﺎﻟﺘﺎﻟﻲ ﻨﻔﻬﻡ ﺘﺄﺜﻴﺭ ﺍﻟﻔﻘﺭﺍﺀ ﻭﺍﻟﻌﺎﻤﺔ ﻓﻲ‬ ‫ﺜﻡ ﻨﻘﻠﻬﻡ ﺇﻟﻰ ﻫﺎﺸﻤﻴﺔ ﺍﻟﻜﻭﻓﺔ ﻤﻘﺭ ﺤﻜﻤﻪ ﻤﻤﺎ ﺃﺠﺒﺭ ﻤﺤﻤﺩﹰﺍ ﻋﻠﻰ‬
‫ﻤﻌﻅﻡ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﺜﻭﺭﻴﺔ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬ ‫ﺇﻋﻼﻥ ﺤﺭﻜﺘﻪ ﻭﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ ﻗﺒل ﺍﻟﻤﻭﻋﺩ ﺍﻟﻤﺤﺩﺩ‬
‫ﻫﺫﺍ‪ ،‬ﻭﻗﺩ ﺘﺒﺎﻴﻨﺕ ﻤﻭﺍﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺘﺠﺎﻩ ﺍﻟﺤﺭﻜﺔ ﺘﺒﺎﻴﻨﹰﺎ ﻭﺍﻀﺤﹰﺎ‬ ‫ﻹﻋﻼﻨﻬﺎ)‪ ،(11‬ﻭﺍﺨﺘﺎﺭ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ﻤﺭﻜﺯﹰﺍ ﻟﻬﺎ ﻤﺨﺎﻟﻔﹰﺎ ﺒﺫﻟﻙ‬
‫ﺒﻴﻥ ﻤﺅﻴﺩ ﻭﻤﻌﺎﺭﺽ ﻟﻬﺎ‪ ،‬ﺭﻏﻡ ﺒﻘﺎﺀ ﺍﻷﻏﻠﺒﻴﺔ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺩﻭﻥ‬ ‫ﻟﺘﻭﺠﻬﺎﺕ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﻗﺎﺩﺓ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺭﻏﺒﻭﻥ ﺒﺎﺘﺨﺎﺫ‬
‫ﻤﻭﺍﻗﻑ ﻭﺍﻀﺤﺔ ﺃﻭ ﻤﻌﻠﻨﺔ ﺘﺠﺎﻩ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻭﺘﺩﺭﺠﺕ ﻤﻭﺍﻗﻑ‬ ‫ﻤﺼﺭ ﺃﻭ ﺍﻟﺒﺼﺭﺓ ﺃﻭ ﺍﻟﺸﺎﻡ ﻗﺎﻋﺩﺓ ﻟﻠﺤﺭﻜﺔ ﺍﻟﻤﺴﻠﺤﺔ)‪ ،(12‬ﻭﻜﺎﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺒﻴﻥ ﻤﺅﻴ ٍﺩ ﻟﻠﺤﺭﻜﺔ ﻤﻘﺎﺘل ﻓﻲ ﺼﻔﻭﻓﻬﺎ‪ ،‬ﺃﻭ ﻤﺸﺎﺭﻙ ﻓﻲ‬ ‫ﺫﻟﻙ ﻓﻲ ‪ 27‬ﺠﻤﺎﺩﻯ ﺍﻵﺨﺭﺓ ﺴﻨﺔ ‪145‬ﻫـ‪762/‬ﻡ‪ ،‬ﻭﺒﻌﺩ‬
‫ﺇﺩﺍﺭﺓ ﺩﻭﻟﺘﻬﺎ ﺍﻟﺘﻲ ﻗﺎﻤﺕ ﻟﻤﺩﺓ ﺃﺸﻬﺭ ﻓﻲ ﺍﻟﺤﺠﺎﺯ ﻭﺍﻟﺒﺼﺭﺓ‬ ‫ﺴﻴﻁﺭﺘﻪ ﻋﻠﻰ ﺍﻟﻤﺩﻴﻨﺔ ﺴﻴﻁﺭﺕ ﻗﻭﺍﺘﻪ ﻋﻠﻰ ﻤﻜﺔ‪ ،‬ﻭﺃﻭﻋﺯ ﻷﺨﻴﻪ‬
‫ﻭﻭﺍﺴﻁ‪ ،‬ﻭﺒﻴﻥ ﻤﺅﻴﺩ ﺒﺎﻟﻔﺘﻭﻯ‪ ،‬ﺃﻭ ﻤﺘﻌﺎﻁﻑ ﻤﻌﻬﺎ ﺩﻭﻥ ﺘﻘﺩﻴﻤﻪ‬ ‫ﺇﺒﺭﺍﻫﻴﻡ ﺒﺎﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻟﺒﺼﺭﺓ‪ ،‬ﻓﺴﻴﻁﺭ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻷﻭل ﻤﻥ‬
‫ﻷﻱ ﻤﺴﺎﻋﺩﺓ ﻟﻬﺎ)‪ ،(16‬ﻓﻲ ﺤﻴﻥ ﻭﻗﻑ ﺍﻟﺒﻌﺽ ﺍﻵﺨﺭ ﻤﻌﺎﺭﻀﹰﺎ‬ ‫ﺭﻤﻀﺎﻥ‪ ،‬ﻭﺴﻴﻁﺭ ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﻓﺎﺭﺱ ﻭﺍﻷﻫﻭﺍﺯ ﻭﻭﺍﺴﻁ‪ ،‬ﻏﻴﺭ‬
‫ﻟﻬﺎ ﺇﻤﺎ ﺒﺎﻟﻨﺼﺢ ﻟﻠﻌﺒﺎﺴﻴﻴﻥ ﻭﺇﻤﺎ ﺒﺘﺨﺫﻴل ﺍﻷﻨﺼﺎﺭ ﻋﻨﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﺃﻥ ﺍﻟﻤﻨﺼﻭﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺘﻤﻜﻥ ﻤﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻤﺤﻤﺩ ﺒﻌﺩ ﺜﻼﺜﺔ‬
‫ﺒﺎﻟﻔﺘﻭﻯ ﻀﺩﻫﺎ‪.‬‬ ‫ﺃﺸﻬﺭ ﻋﻥ ﻁﺭﻴﻕ ﻭﻟﻲ ﻋﻬﺩﻩ ﻋﻴﺴﻰ ﺒﻥ ﻤﻭﺴﻰ ﻓﻲ ‪15‬‬
‫ﻭﻗﺒل ﺍﻟﺨﻭﺽ ﻓﻲ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺩﻓﻌﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺅﻴﺩﻴﻥ‬ ‫ﺭﻤﻀﺎﻥ‪ ،‬ﻤﻤﺎ ﺩﻓﻊ ﺃﺘﺒﺎﻉ ﺍﻟﺤﺭﻜﺔ ﻓﻲ ﺍﻟﺒﺼﺭﺓ ﺇﻟﻰ ﻤﺒﺎﻴﻌﺔ‬
‫ﻭﺍﻟﻤﻌﺎﺭﻀﻴﻥ ﻟﻠﺤﺭﻜﺔ ﺍﻟﻰ ﺘﺒﻨﻲ ﺘﻠﻙ ﺍﻟﻤﻭﺍﻗﻑ‪ ،‬ﻴﺠﺏ ﺇﺒﺭﺍﺯ ﺩﻭﺭ‬ ‫ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻋﺒﺩﺍﷲ ﺯﻋﻴﻤﹰﺎ ﻟﻠﺤﺭﻜﺔ ﺍﻟﺫﻱ ﻟﻡ ﻴﻠﺒﺙ ﺒﺩﻭﺭﻩ ﻜﺜﻴﺭﹰﺍ‬
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‫ﻋﺼﺎﻡ ﻤﺼﻁﻔﻰ ﻋﻘﻠﺔ‬ ‫ﻤﻭﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺤﺭﻜﺔ‪...‬‬
‫ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻓﻘﺩ ﻋﻴﻥ ﻫﺎﺭﻭﻥ ﺒﻥ ﺴﻌﺩ )ﺕ‪146‬ﻫـ‪763/‬ﻡ( ﻭﺍﻟﻲ‬ ‫ﻼ ﻭﻤﺅﺜﺭﹰﺍ ﺠﺩﹰﺍ ﻓﻲ ﺍﻟﺤﺭﻜﺔ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﺍﻟﺫﻱ ﻜﺎﻥ ﻓﺎﻋ ﹰ‬
‫ﻭﺍﺴﻁ ﺍﻟﺘﺎﺒﻊ ﻟﻠﺤﺭﻜﺔ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﻋﺒﺎﺩ ﺒﻥ ﺍﻟﻌﻭﺍﻡ‬ ‫ﻓﻲ ﺩﻭﺭﻴﻬﺎ ﺍﻟﺴﺭﻱ ﻭﺍﻟﻌﻠﻨﻲ ﺒﻌﺩ ﺍﻟﺘﺤﺭﻙ ﺍﻟﻤﺴﻠﺢ‪ .‬ﻭﻤﻥ ﺍﻷﺩﻭﺍﺭ‬
‫)ﺕ‪186‬ﻫـ‪802/‬ﻡ( ﻗﺎﺌﺩﹰﺍ ﻭﻀﻡ ﺇﻟﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﺤﺩﺜﻴﻥ‪ ،‬ﻭﻜﺎﻥ‬ ‫ﺍﻟﺘﻲ ﻟﻌﺒﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺤﺭﻜﺔ‪:‬‬
‫ﻤﻥ ﺃﻓﺭﺍﺩ ﺘﻠﻙ ﺍﻟﻔﺭﻗﺔ ﻴﺯﻴﺩ ﺒﻥ ﻫﺎﺭﻭﻥ )ﺕ‪206‬ﻫـ‪820/‬ﻡ(‬
‫ﻭﺇﺴﺤﺎﻕ ﺒﻥ ﻴﻭﺴﻑ ﺍﻷﺯﺭﻕ )ﺕ‪195‬ﻫـ‪810/‬ﻡ( ﻭﻫﺸﻴﻡ ﺒﻥ‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﺩﻋﻭﺓ ﻭﺤﺸﺩ ﺍﻷﻨﺼﺎﺭ ﻭﺍﻟﻤﺅﻴﺩﻴﻥ‬
‫ﺒﺸﻴﺭ ﻤﺤﺩﺙ ﺒﻐﺩﺍﺩ ﻭﺤﺎﻓﻅﻬﺎ )ﺕ‪183‬ﻫـ‪799/‬ﻡ( ﻭﺍﻷﺼﺒﻎ ﺒﻥ‬ ‫ﻟﻌﺏ ﺍﻟﻌﻠﻤﺎﺀ ﺩﻭﺭﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻓﻲ ﺍﻟﺘﻤﻬﻴﺩ ﻟﺨﺭﻭﺝ ﻤﺤﻤﺩ ﻭﺃﺨﻴﻪ‬
‫ﺯﻴﺩ‪ ،‬ﻭﻤﺴﻠﻡ ﺒﻥ ﺴﻌﻴﺩ)‪ ،(26‬ﻭﻴﺒﺩﻭ ﺃﻥ ﻫﺫﻩ ﺍﻟﻔﺭﻗﺔ ﺸﻜﻠﺕ ﻋﻠﻰ‬ ‫ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺭﻭﻴﺞ ﻷﻓﻜﺎﺭ ﺍﻟﺤﺭﻜﺔ ﻭﺠﺫﺏ ﺍﻷﻨﺼﺎﺭ ﻟﻬﺎ‪،‬‬
‫ﻏﺭﺍﺭ ﻓﺭﻗﺔ ﺍﻟﻘﺭﺍﺀ ﻓﻲ ﺜﻭﺭﺓ ﺍﺒﻥ ﺍﻷﺸﻌﺙ ﻋﻠﻰ ﻋﺒﺩﺍﻟﻤﻠﻙ ﺒﻥ‬ ‫ﻭﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﻟﻌﺒﻭﺍ ﺩﻭﺭﹰﺍ ﻓﻲ ﺘﻠﻙ ﺍﻟﻔﺘﺭﺓ ﺍﻟﻤﻔﻀل ﺍﻟﻀﺒﻲ‬
‫ﻤﺭﻭﺍﻥ)‪.(27‬‬ ‫ﺍﻟﺭﺍﻭﻴﺔ ﻭﺍﻷﺩﻴﺏ ﺍﻟﻤﺸﻬﻭﺭ ﺍﻟﺫﻱ ﺍﺨﺘﺒﺄ ﻋﻨﺩﻩ ﺇﺒﺭﺍﻫﻴﻡ ﻗﺒل‬
‫ﻭﻗﺎﺘل ﺃﻴﻀﹰﺎ ﻓﻲ ﺼﻔﻭﻑ ﻤﺤﻤﺩ‪ ،‬ﺍﻟﻤﺤﺩﺙ ﻭﺍﻟﻔﻘﻴﻪ ﻋﺒﺩﺍﷲ ﺒﻥ‬ ‫ﺨﺭﻭﺠﻪ ﻀﺩ ﺍﻟﺴﻠﻁﺔ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﻤﻔﻀل ﻴﺤﺘﺎل ﻟﻜل ﻤﻥ ﺃﻤﻜﻨﻪ ﺃﻥ‬
‫ﻴﺯﻴﺩ ﺒﻥ ﻫﺭﻤﺯ)‪ ،(28‬ﻭﻋﺒﺩﺍﷲ ﺒﻥ ﻋﺎﻤﺭ ﺍﻷﺴﻠﻤﻲ ﻗﺎﺭﺉ‬ ‫ﻴﺤﻭﺯﻩ ﺇﻟﻰ ﺍﻟﺤﺭﻜﺔ)‪ ،(17‬ﻭﻭﺼﻔﻪ ﺍﻟﺒﻼﺫﺭﻱ ﺒﻘﻭﻟﻪ‪" :‬ﻜﺎﻥ ﻴﺭﺍﻋﻲ‬
‫ﺍﻟﻤﺩﻴﻨﺔ)‪ ،(29‬ﻭﺍﻟﻤﺤﺩﺙ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻁﺎﺀ)‪ ،(30‬ﻭﺍﻟﻌﻭﺍﻡ ﺒﻥ‬ ‫ﺇﺒﺭﺍﻫﻴﻡ ﻭﻴﺘﻌﺭﻑ ﺨﺒﺭﻩ ﻗﺒل ﺨﺭﻭﺠﻪ ﺜﻡ ﺨﺭﺝ ﺇﻟﻰ ﺍﻟﺒﺼﺭﺓ‬
‫ﺤﻭﺸﺏ )ﺕ‪148‬ﻫـ‪765/‬ﻡ()‪ (31‬ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺼﻑ ﻗﺘﺎﻟﻪ ﻓﻲ‬ ‫ﻭﺁﺯﺭﻩ")‪ .(18‬ﻭﻜﺎﻥ ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ ﻤﻥ ﺩﻋﺎﺓ ﺇﺒﺭﺍﻫﻴﻡ‬
‫ﻤﻌﺭﻜﺔ ﺒﺎﺨﻤﺭﻯ ﺒﻘﻭﻟﻪ‪" :‬ﺭﻤﻴﺕ ﻓﻲ ﻫﺅﻻﺀ ﺍﻟﻘﻭﻡ ‪ -‬ﻴﻌﻨﻲ‬ ‫ﻓﻲ ﺍﻟﻜﻭﻓﺔ‪ ،‬ﻓﻜﺎﻥ ﻴﺩﻋﻭ ﻟﻪ ﺴﺭﺍﹰ‪ ،‬ﻭﻴﻭﺠﻪ ﻟﻪ ﺒﺎﻟﺭﺠﺎل)‪،(19‬‬
‫ﺍﻟﻤﺴﻭﺩﺓ‪ -‬ﺜﻤﺎﻨﻴﺔ ﻋﺸﺭ ﺴﻬﻤﹰﺎ ﻤﺎ ﺴﺭﻨﻲ ﺃﻨﻲ ﺭﻤﻴﺕ ﺒﻬﻡ ﺃﻫل‬ ‫ﻭﻜﺫﻟﻙ ﻜﺎﻥ ﺼﺎﻟﺢ ﺍﻟﻤﺭﻭﺯﻱ ﻭﺍﻟﻤﺤﺩﺙ ﻤﺴﻌﺭ ﺒﻥ ﻜﺩﺍﻡ‬
‫ﺒﺩﺭ ﻤﻜﺎﻨﻬﻡ")‪ ،(32‬ﻭﺍﻟﻭﻟﻴﺩ ﺒﻥ ﺴﻤﺎل ﺒﻥ ﺍﻟﺨﺭﺍﺯ ﺍﻟﻌﺎﺒﺩ)‪،(33‬‬ ‫)ﺕ‪153‬ﻫـ‪770/‬ﻡ( ﻤﻥ ﺩﻋﺎﺓ ﻤﺤﻤﺩ ﻭﺇﺒﺭﺍﻫﻴﻡ)‪ ،(20‬ﻭﻋﺜﻤﺎﻥ‬
‫ﻭﻤﺤﻤﺩ ﺒﻥ ﻋﺠﻼﻥ ﻓﻘﻴﻪ ﺍﻟﻤﺩﻴﻨﺔ ﻓﻲ ﻋﺼﺭﻩ‬ ‫ﺽ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻁﻭﻴل ﺍﻟﻤﻌﺘﺯﻟﻲ ﺍﻟﺫﻱ ﻟﻌﺏ ﺩﻭﺭﹰﺍ ﻓﻲ ﺤ ﱢ‬
‫)ﺕ‪149‬ﻫـ‪765/‬ﻡ()‪ ،(34‬ﻭﺃﺒﻭ ﺒﻜﺭ ﺒﻥ ﻋﺒﺩﺍﷲ ﺒﻥ ﺃﺒﻲ ﺴﺒﺭﺓ‬ ‫ﺍﻟﺨﺭﻭﺝ)‪.(21‬‬
‫)ﺕ‪162‬ﻫـ‪778/‬ﻡ( ﺃﺤﺩ ﻓﻘﻬﺎﺀ ﺍﻟﻤﺩﻴﻨﺔ‪ ،‬ﻭﺃﺤﺩ ﻭﻻﺓ ﺍﻟﺼﺩﻗﺎﺕ‬ ‫ﻭﻟﻌﺏ ﺍﻟﻔﻘﻴﻪ ﻭﺃﺤﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺎﺯﻱ ﻋﺒﺩﺍﷲ ﺒﻥ ﺠﻌﻔﺭ ﺒﻥ‬
‫ﻟﻠﻤﻨﺼﻭﺭ ﻗﺒل ﺇﻋﻼﻥ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﺍﻟﺫﻱ ﻟﻡ ﻴﻜﺘﻑ ﺒﺎﻟﻘﺘﺎل ﻓﻲ‬ ‫ﻋﺒﺩﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺍﻟﻤﺴﻭﺭ ﺍﻟﻤﺨﺭﻤﻲ )‪170‬ﻫـ‪785/‬ﻡ( ﺩﻭﺭﹰﺍ‬
‫ﺼﻔﻭﻑ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻭﺇﻨﻤﺎ ﺃﻤ ﱠﺩ ﻤﺤﻤﺩﹰﺍ ﺒﺎﻷﻤﻭﺍل)‪.(35‬‬ ‫ﻤﺅﺜﺭﹰﺍ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﺩﻋﻭﺓ ﺍﻟﺴﺭﻴﺔ ﻟﻠﺤﺭﻜﺔ ﺤﻴﺙ ﻜﺎﻥ ﻤﻥ ﺩﻋﺎﺓ‬
‫ﻜﻤﺎ ﺍﻨﻀﻤﺕ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺇﻟﻰ ﺼﻔﻭﻑ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻭﻗﺎﺘل‬ ‫ﻤﺤﻤﺩ‪ ،‬ﻭﻤﻤﻥ ﻴﺘﺠﺴﺴﻭﻥ ﻟﻪ ﺍﻷﺨﺒﺎﺭ‪ ،‬ﻭﻗﺩ ﻭﺼﻔﻪ ﺍﺒﻥ ﺴﻌﺩ‬
‫ﻼ ﻋﻥ ﺍﻟﺠﺎﺤﻅ‬ ‫ﺯﻋﻤﺎﺅﻫﻡ ﻓﻲ ﻤﻌﺎﺭﻜﻪ‪ ،‬ﻭﻗﺩ ﺃﻭﺭﺩ ﺍﻟﺒﻠﺨﻲ ﻨﻘ ﹰ‬ ‫ﺒﻘﻭﻟﻪ‪" :‬ﻜﺎﻥ ﻤﻥ ﺜﻘﺎﺕ ﻤﺤﻤﺩ‪ ،‬ﻭﻜﺎﻥ ﻴﻌﻠﻡ ﻋﻠﻤﻪ‪ ،‬ﻭﺇﺫﺍ ﺩﺨل‬
‫ﻗﺎﺌﻤﺔ ﺒﻤﻥ ﻗﺎﺘل ﻤﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻓﻲ ﺼﻔﻭﻑ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻓﻘﺎل‪" :‬ﻭﻜﺎﻥ‬ ‫ﺍﻟﻤﺩﻴﻨﺔ ﻤﺴﺘﺨﻔﻴﹰﺎ ﺠﺎﺀ ﺤﺘﻰ ﻴﻨﺯل ﻤﻨﺯل ﻋﺒﺩﺍﷲ ﺒﻥ ﺠﻌﻔﺭ ﺜﻡ‬
‫ﻋﻠﻰ ﻤﻘﺩﻤﺘﻪ ﺍﻟﻤﻀﺎﺀ ﺒﻥ ﺍﻟﻘﺎﺴﻡ ﺍﻟﺜﻌﻠﺒﻲ ﻭﻜﺎﻥ ﺨﻁﻴﺒﹰﺎ ﺒﻴﻨﹰﺎ ﻟﺴﻨﺎ‪،‬‬ ‫ﻴﻐﺩﻭ ﻋﻠﻰ ﺍﻷﻤﺭﺍﺀ‪ ،‬ﻭﻴﺴﻤﻊ ﻜﻼﻤﻬﻡ ﻭﺍﻷﺨﺒﺎﺭ ﻋﻨﺩﻫﻡ‪ ،‬ﻭﻤﺎ‬
‫ﻭﻤﻨﻬﻡ ﺍﻟﻤﻐﻴﺭﺓ ﺒﻥ ﺍﻟﻔﺯﻉ ﺍﻟﻌﺒﺸﻤﻲ‪ ،‬ﻭﻤﻨﻬﻡ ﻤﺤﻤﺩ ﺒﻥ ﺭﺒﺎﻁ‬ ‫ﻴﺨﻭﻀﻭﻥ ﻓﻴﻪ ﻤﻥ ﺫﻜﺭ ﻤﺤﻤﺩ‪ ،‬ﻭﺘﻭﺠﻴﻪ ﻤﻥ ﺘﻭﺠﻪ ﻓﻲ ﻁﻠﺒﻪ‪،‬‬
‫ﺍﻟﻌﻘﻴﻤﻲ‪ ،‬ﻭﻤﻥ ﻓﺭﺴﺎﻨﻪ ﻋﺎﺼﻡ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻌﻨﺒﺭﻱ‪،‬‬ ‫ﻓﻴﻨﺼﺭﻑ ﻓﻴﺨﺒﺭ ﻤﺤﻤﺩﹰﺍ ﺫﻟﻙ ﻜﻠﻪ")‪.(22‬‬
‫ﻭﻤﻨﻬﻡ ﺴﻔﻴﺎﻥ ﺍﻟﻌﻤﻲ‪ ،‬ﻭﻤﻨﻬﻡ ﺒﺭﺩ ﺒﻥ ﻟﺒﻴﺩ‪ ،‬ﻭﺍﻟﻬﻴﺜﻡ ﺍﻟﺼﻬﻭﻱ‪،‬‬ ‫ﻭﻜﺎﻥ ﺍﻟﻤﺤﺩﺙ ﻋﺒﺩﺍﻟﻭﺍﺤﺩ ﺒﻥ ﺃﺒﻲ ﻋﻭﻥ ﻤﻥ ﺩﻋﺎﺓ ﻤﺤﻤﺩ‪،‬‬
‫ﻭﺍﻟﺤﻭﺍﺭﻱ ﺒﻥ ﺯﻴﺎﺩ ﺍﻟﻌﺘﻜﻲ‪ ،‬ﻭﻋﺒﺩﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺯﻴﺎﺩ ﺍﻟﻌﺘﻜﻲ‪،‬‬ ‫ﻭﻜﺎﻥ ﻴﻌﻠﻡ ﺃﺨﺒﺎﺭﻩ ﻓﻲ ﺃﺜﻨﺎﺀ ﻤﻁﺎﺭﺩﺓ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ ﻟﻪ)‪،(23‬‬
‫ﻭﺤﻤل ﺒﻥ ﻋﺒﺩﺍﷲ ﺍﻟﺴﺩﻭﺴﻲ‪ ،‬ﻭﻋﻤﺭﻭ ﺒﻥ ﺸﺩﺍﺩ ﻭﻫﻡ ﺭﺠﺎل‬ ‫ﻭﻜﺫﻟﻙ ﻜﺎﻥ ﻗﺎﻀﻲ ﻤﺼﺭ ﻋﻭﻥ ﺒﻥ ﺴﻠﻴﻤﺎﻥ ﻤﻥ ﺃﻨﺼﺎﺭ ﻤﺤﻤﺩ‬
‫ﺍﻟﺒﺄﺱ ﻭﺍﻟﺭﺃﻱ ﻭﺍﻷﻤﺎﻨﺔ ﻭﺍﻟﺼﺩﻕ‪ ،‬ﻭﻗﺘل ﻜﺜﻴﺭ ﻤﻥ ﻫﺅﻻﺀ ﺍﻟﺫﻴﻥ‬ ‫ﻭﺩﻋﺎﺘﻪ‪ ،‬ﻭﻗﺎﻡ ﺒﺈﺨﻔﺎﺀ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﻓﻲ ﺒﻴﺘﻪ‬
‫ﺴﻤﻴﻨﺎﻫﻡ ﺒﻴﻥ ﻴﺩﻱ ﺇﺒﺭﺍﻫﻴﻡ ﻭﻤﻌﻪ")‪ ،(36‬ﺜﻡ ﻴﻌﻘﺏ ﻓﻴﻘﻭل‪" :‬ﺜﻡ‬ ‫ﻋﻨﺩﻤﺎ ﻗﺩﻡ ﻤﺼﺭ ﺩﺍﻋﻴﹰﺎ ﻷﺒﻴﻪ)‪.(24‬‬
‫ﺨﺭﺠﺕ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻤﻊ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻋﺒﺩ ﺍﷲ‪ ،‬ﻓﻘﺘﻠﻭﺍ ﺒﻴﻥ ﻴﺩﻴﻪ‬
‫ﺼﺒﺭﺍﹰ‪ ،‬ﻭﺫﻟﻙ ﺍﻥ ﺃﺼﺤﺎﺒﻪ ﺍﻨﻬﺯﻤﻭﺍ ﻭﻭﻗﻑ ﻫﻭ ﻭﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﻓﻘﺘل‬ ‫ﺜﺎﻨﻴ ﹰﺎ‪ :‬ﺍﻟﻘﺘﺎل ﻓﻲ ﻤﻌﺎﺭﻙ ﺍﻟﺤﺭﻜﺔ‬
‫ﺇﺒﺭﺍﻫﻴﻡ ﻭﻗﺘﻠﻭﺍ ﻋﻥ ﺁﺨﺭﻫﻡ‪ ،‬ﻭﻜﺎﻥ ﻓﻴﻤﻥ ﻭﻗﻑ ﻤﻊ ﺇﺒﺭﺍﻫﻴﻡ ﻤﻥ‬ ‫ﺍﺸﺘﺭﻙ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻤﻌﺎﺭﻙ ﺍﻟﺤﺭﻜﺔ ﺴﻭﺍﺀ‬
‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﻋﻤﺭ ﺒﻥ ﺴﻠﻤﺔ ﺍﻟﻬﺠﻴﻤﻲ ﻭﻫﻭ ﻋﻠﻰ ﻓﺭﺱ ﺃﺒﻠﻕ ﻭﻗﺎﺘل‬ ‫ﺒﺎﻟﺤﺠﺎﺯ ﺃﻭ ﺍﻟﻌﺭﺍﻕ‪ ،‬ﻭﻗﺩ ﻭﺼﻑ ﺍﻟﻤﺅﺭﺨﻭﻥ ﺍﻟﺫﻴﻥ ﺃﺭﺨﻭﺍ‬
‫ﺤﺘﻰ ﻗﺘل")‪.(37‬‬ ‫ﻟﻠﺤﺭﻜﺔ ﻜﺜﺭﺓ ﻤﻥ ﺨﺭﺝ ﻤﻊ ﻤﺤﻤﺩ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻭﻜﺎﻥ ﻤﻥ ﺯﻋﻤﺎﺀ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺍﻟﺫﻴﻥ ﻗﺎﺘﻠﻭﺍ ﻤﻊ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ‬ ‫ﻓﻘﺎل ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﻭﺍﻟﻁﺒﺭﻱ ﺒﻌﺩ ﺃﻥ ﻋﺩﺩﺍ ﺃﺴﻤﺎﺀ ﺍﻟﻤﺸﻬﻭﺭﻴﻥ ﻤﻤﻥ‬
‫ﻋﺒﺩﺍﷲ‪ ،‬ﺍﻷﺯﺭﻕ ﺒﻥ ﺘﻤﺔ ﺍﻟﺼﺭﻴﻤﻲ ﺃﺤﺩ ﺃﺼﺤﺎﺏ ﻋﻤﺭﻭ ﺒﻥ‬ ‫ﺨﺭﺝ ﻤﻌﻬﻤﺎ‪" :‬ﻭﺠﻤﺎﻋﺔ ﻜﺜﻴﺭﺓ ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻫل ﺍﻟﻌﻠﻡ")‪.(25‬‬
‫ﻋﺒﻴﺩ‪ ،‬ﻭﻜﺎﻥ ﻓﻲ ﺍﻟﻤﻌﺭﻜﺔ ﻤﺘﻘﻠﺩﹰﺍ ﺴﻴﻔﻴﻥ)‪ ،(38‬ﻭﺒﺸﻴﺭ ﺍﻟﺭﺤﺎل‬ ‫ﻭﻭﺼل ﺍﻷﻤﺭ ﺒﺎﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺸﻜﻠﻭﺍ ﻓﺭﻗﺔ ﺨﺎﺼﺔ ﺒﻬﻡ ﻓﻲ ﺠﻴﺵ‬
‫‪- 334 -‬‬

‫ﺍﻻﻨﻀﻤﺎﻡ ﻟﻬﺎ‪ ،‬ﻭﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﻟﻘﺘﺎل ﺇﻟﻰ ﺠﺎﻨﺏ ﻗﺎﺩﺘﻬﺎ ﻀﺩ‬ ‫ﺍﻟﺫﻱ ﻗﺎﺘل ﺒﻴﻥ ﻴﺩﻱ ﺇﺒﺭﺍﻫﻴﻡ ﻭﻋﻠﻴﻪ ﻤﺩﺭﻋﺔ ﺼﻭﻑ ﻤﺘﻘﻠﺩﹰﺍ ﺴﻴﻔﹰﺎ‬
‫ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻭﺇﻥ ﻟﻡ ﻴﺸﺎﺭﻙ ﺃﻭﻟﺌﻙ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻭﻟﻡ‬ ‫ﺤﻤﺎﺌﻠﻪ ﺘﺴﻊ ﺘﺸﺒﻬﺎ ﺒﻌﻤﺎﺭ ﺒﻥ ﻴﺎﺴﺭ)‪ ،(39‬ﻭﻜﺫﻟﻙ ﻤﻁﺭ ﺍﻟﻭﺭﺍﻕ‪،‬‬
‫ﻴﻘﺎﺘﻠﻭﺍ ﻓﻲ ﺼﻔﻭﻓﻬﺎ ﻷﺴﺒﺎﺏ ﻤﺘﻌﺩﺩﺓ ﺴﻨﺒﺭﺯﻫﺎ ﻋﻨﺩ ﺫﻜﺭ ﻓﺘﻭﻯ‬ ‫ﻭﻜﻼﻫﻤﺎ ﺩﻓﻊ ﺤﻴﺎﺘﻪ ﺜﻤﻨﹰﺎ ﻟﻬﺫﻩ ﺍﻟﻤﺸﺎﺭﻜﺔ)‪.(40‬‬
‫ﻜل ﻋﺎﻟﻡ ﻤﻨﻬﻡ‪.‬‬ ‫ﻭﻗﺎﺘل ﻓﻲ ﺼﻔﻭﻑ ﺍﻟﺤﺭﻜﺔ ﺃﻴﻀﹰﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺯﻴﺩﻴﺔ‪ ،‬ﻭﻟﻌل ﻤﻥ‬
‫ﻭﻜﺎﻥ ﻤﻥ ﺃﺒﺭﺯ ﺃﻭﻟﺌﻙ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﻘﻴﻪ ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﻨﻴﻔﺔ‬ ‫ﺃﺒﺭﺯﻫﻡ ﺃﺼﺤﺎﺏ ﺍﻹﻤﺎﻡ ﺯﻴﺩ ﺒﻥ ﻋﻠﻲ ﻤﺅﺴﺱ ﺍﻟﺯﻴﺩﻴﺔ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺍﻟﻨﻌﻤﺎﻥ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺠﺎﻫﺭ ﻓﻲ ﺃﻤﺭ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻭﻴﺄﻤﺭ ﺒﺎﻟﺨﺭﻭﺝ‬ ‫ﺭﺃﺴﻬﻡ ﺴﻼﻡ ﺒﻥ ﺃﺒﻲ ﻭﺍﺼل ﺍﻟﺤﺫﺍﺀ‪ ،‬ﻭﺤﻤﺯﺓ ﺒﻥ ﻋﻁﺎﺀ ﺍﻟﺒﺭﻨﻲ‪،‬‬
‫ﻤﻌﻪ)‪ ،(56‬ﻭﻜﺘﺏ ﺇﻟﻴﻪ ﻴﺩﻋﻭﻩ ﻟﻠﻬﺠﻭﻡ ﻋﻠﻰ ﺍﻟﻜﻭﻓﺔ)‪ ،(57‬ﻭﻗﺎﻡ‬ ‫ﻭﺨﻠﻴﻔﺔ ﺒﻥ ﺤﺴﺎﻥ ﺍﻟﻜﻴﺎل‪ ،‬ﻭﻋﻴﺴﻰ ﺒﻥ ﻴﻭﻨﺱ ﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ‬
‫ﺒﺎﻹﻓﺘﺎﺀ ﻟﻠﻤﺘﺭﺩﺩﻴﻥ ﺒﺎﻻﻨﻀﻤﺎﻡ ﻟﻠﺤﺭﻜﺔ ﻭﺍﻟﺨﺭﻭﺝ ﻟﻠﻘﺘﺎل ﻤﻊ‬ ‫ﺍﻟﺴﺒﻴﻌﻲ‪ ،‬ﻭﺃﺒﻭ ﺨﺎﻟﺩ ﺍﻷﺤﻤﺭ)‪ ،(41‬ﻭﻜﺎﻥ ﻗﺘﺎل ﺍﻟﺯﻴﺩﻴﺔ ﺸﺩﻴﺩﹰﺍ‬
‫ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻭﺃﻥ ﻗﺘﺎﻟﻬﻡ ﻤﻌﻪ ﻴﻌﺩل ﻗﺘﺎﻟﻬﻡ ﻓﻲ ﺒﺩﺭ)‪ ،(58‬ﻭﻋﻠل ﻓﻴﻤﺎ‬ ‫ﻤﻌﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﺼﻴﺏ ﺇﺼﺎﺒﺘﻪ ﺍﻟﻘﺎﺘﻠﺔ ﺃﻁﺎﻑ ﺒﻪ ﺍﻟﺯﻴﺩﻴﺔ ﻴﺩﺍﻓﻌﻭﻥ‬
‫ﺒﻌﺩ ﻋﺩﻡ ﺨﺭﻭﺠﻪ ﻤﻊ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻭﺩﺍﺌﻊ ﻜﺎﻨﺕ ﻟﺩﻴﻪ ﻟﻠﻨﺎﺱ‪ ،‬ﻓﻼ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻤﺎ ﺘﺭﺍﺠﻌﻭﺍ ﺤﺘﻰ ﻗﺘﻠﻭﺍ ﺤﻭﻟﻪ ﺠﻤﻴﻌﹰﺎ)‪.(42‬‬
‫ﻴﺴﺘﻁﻴﻊ ﺍﻟﻘﺘﺎل ﻗﺒل ﺃﺩﺍﺌﻬﺎ)‪.(59‬‬
‫ﻭﻤﻨﻬﻡ ﺍﻟﻔﻘﻴﻪ ﺍﻹﻤﺎﻡ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ ﺍﻟﺫﻱ ﺃﻓﺘﻰ ﺃﻫل ﺍﻟﻤﺩﻴﻨﺔ‬ ‫ﺜﺎﻟﺜ ﹰﺎ‪ :‬ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺇﺩﺍﺭﺓ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺤﺭﻜﺔ‬
‫ﺒﺎﻟﺨﺭﻭﺝ ﻤﻊ ﻤﺤﻤﺩ‪ ،‬ﻭﺃﻓﺘﺎﻫﻡ ﻟﻤﺎ ﺴﺄﻟﻭﻩ ﻋﻥ ﺒﻴﻌﺘﻬﻡ ﻟﻠﻤﻨﺼﻭﺭ‬ ‫ﺘﻤﻜﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﻭﺃﺨﻭﻩ ﺇﺒﺭﺍﻫﻴﻡ ﻤﻥ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ‬
‫ﺒﺄﻥ ﺘﻠﻙ ﺍﻟﺒﻴﻌﺔ ﺒﺎﻁﻠﺔ ﻷﻨﻬﻡ ﺒﺎﻴﻌﻭﺍ ﻤﻜﺭﻫﻴﻥ‪ ،‬ﻭﻟﻴﺱ ﻋﻠﻰ ﻤﻜﺭﻩ‬ ‫ﺍﻟﻤﺩﻴﻨﺔ‪ ،‬ﻭﻤﻜﺔ‪ ،‬ﻭﺍﻟﺒﺼﺭﺓ‪ ،‬ﻭﻭﺍﺴﻁ‪ ،‬ﻭﻓﺎﺭﺱ‪ ،‬ﻭﺍﻷﻫﻭﺍﺯ ﻟﻤﺩﺓ‬
‫ﻴﻤﻴﻥ)‪.(60‬‬ ‫ﺃﺸﻬﺭ‪ ،‬ﺍﻤﺘﺩﺕ ﻤﻊ ﻤﺤﻤﺩ ﻤﻥ ‪ 27‬ﺠﻤﺎﺩﻯ ﺍﻵﺨﺭﺓ ﺇﻟﻰ ‪15‬‬
‫ﻭﻤﻤﻥ ﺃﻓﺘﻰ ﻟﺼﺎﻟﺢ ﺍﻻﻨﻀﻤﺎﻡ ﻟﻠﺤﺭﻜﺔ ﺍﻟﻤﺤﺩﺙ ﺸﻌﺒﺔ ﺒﻥ‬ ‫ﺭﻤﻀﺎﻥ ﻤﻥ ﺴﻨﺔ ‪145‬ﻫـ‪ 22/‬ﺃﻴﻠﻭل – ‪ 7‬ﻜﺎﻨﻭﻥ ﺍﻷﻭل ‪762‬ﻡ‬
‫ﺍﻟﺤﺠﺎﺝ )ﺕ‪160‬ﻫـ‪776/‬ﻡ( ﺍﻟﺫﻱ ﺃﻓﺘﻰ ﺒﺎﻟﺨﺭﻭﺝ ﻤﻊ ﺇﺒﺭﺍﻫﻴﻡ‬ ‫ﻭﺍﻤﺘﺩﺕ ﻤﻊ ﺇﺒﺭﺍﻫﻴﻡ ﻤﻥ ‪ 1‬ﺭﻤﻀﺎﻥ ﺇﻟﻰ ‪ 25‬ﻤﻥ ﺫﻱ ﺍﻟﻘﻌﺩﺓ‬
‫ﻭﺇﻋﺎﻨﺘﻪ‪ ،‬ﻭﻭﺼﻑ ﻤﻌﺭﻜﺔ ﺒﺎﺨﻤﺭﻯ ﺒﺄﻨﻬﺎ ﺒﺩﺭ ﺍﻟﺼﻐﺭﻯ‪ ،‬ﻭﺇﻥ‬ ‫ﺴﻨﺔ ‪145‬ﻫـ‪ 23/‬ﺘﺸﺭﻴﻥ ﺍﻟﺜﺎﻨﻲ ‪762‬ﻡ‪ 14-‬ﺸﺒﺎﻁ ‪763‬ﻡ‬
‫ﺘﻌﻠل ﺒﺎﻟﺠﺒﻥ ﻟﻌﺩﻡ ﺍﻻﺸﺘﺭﺍﻙ ﺒﻨﻔﺴﻪ ﻓﻴﻬﺎ ﻓﻘﺎل ﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ‬ ‫ﻭﺃﻗﺎﻤﺎ ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﻨﺎﻁﻕ ﺩﻭﻟﺔ ﺍﺸﺘﺭﻙ ﻓﻲ ﺇﺩﺍﺭﺘﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻘﺩ‬
‫ﻁﺎﻟﺒﻭﻩ ﺒﺎﻟﻘﺘﺎل ﺒﻌﺩ ﻓﺘﻭﺍﻩ ﺒﺼﺤﺔ ﺍﻟﻘﺘﺎل ﻟﺼﺎﻟﺢ ﺍﻟﺤﺭﻜﺔ‪" :‬ﺃﻨﺎ‬ ‫ﺘﻭﻟﻰ ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﻤﺤﺩﺙ ﻫﺎﺭﻭﻥ ﺒﻥ ﺴﻌﺩ ﺍﻟﻌﺠﻠﻲ ﻭﻻﻴﺔ‬
‫ﺠﺒﺎﻥ ﻋﻥ ﺍﻟﺨﺭﻭﺝ ﻭﻟﻜﻥ ﺩﻋﻭﻨﻲ ﺃﻜﺘﺏ ﺇﻟﻴﻜﻡ ﺍﻷﺨﺒﺎﺭ")‪.(61‬‬ ‫ﻭﺍﺴﻁ)‪ ،(43‬ﻭﺘﻭﻟﻰ ﺍﻟﻤﻌﺘﺯﻟﻲ ﻋﻤﺭﻭ ﺒﻥ ﺸﺩﺍﺩ ﻭﻻﻴﺔ ﻓﺎﺭﺱ)‪،(44‬‬
‫ﻭﺃﻓﺘﻰ ﻟﺼﺎﻟﺢ ﺍﻟﺤﺭﻜﺔ ﻤﺤﺩﺙ ﺍﻟﻜﻭﻓﺔ ﺍﻷﻋﻤﺵ‬ ‫ﻭﺘﻭﻟﻰ ﺍﻟﻤﻌﺘﺯﻟﻲ ﺍﻟﻤﻐﻴﺭﺓ ﺒﻥ ﺍﻟﻔﺯﻉ ﻭﻻﻴﺔ ﺍﻷﻫﻭﺍﺯ)‪ ،(45‬ﻭﺘﻭﻟﻰ‬
‫)ﺕ‪147‬ﻫـ‪764/‬ﻡ( ﻓﻜﺎﻥ ﻴﻘﻭل‪" :‬ﻟﻭ ﻜﻨﺕ ﺒﺼﻴﺭﹰﺍ ﻟﺨﺭﺠﺕ‪،‬‬ ‫ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ﻋﺜﻤﺎﻥ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺯﺒﻴﺭﻱ ﺍﻟﻤﺤﺩﺙ )ﻗﺘل‬
‫ﻓﻤﺎ ﻴﻘﻌﺩﻜﻡ ﻋﻥ ﺍﻟﺨﺭﻭﺝ؟")‪ (62‬ﻭﻜﺫﻟﻙ ﺍﻟﻤﺤﺩﺙ ﻋﻤﺭﺍﻥ ﺒﻥ ﺩﺍﻭﺩ‬ ‫‪146‬ﻫـ‪763/‬ﻡ( ﻭﺫﻟﻙ ﻻﻨﺸﻐﺎل ﻤﺤﻤﺩ ﺍﻟﻤﻭﺠﻭﺩ ﻓﻴﻬﺎ ﺒﺈﺩﺍﺭﺓ‬
‫ﺍﻟﻘﻁﺎﻥ )ﺕ‪160‬ﻫـ‪776/‬ﻡ( ﺍﻟﺫﻱ ﺃﻓﺘﻰ ﺒﺠﻭﺍﺯ ﺍﻟﻤﺸﺎﺭﻜﺔ‬ ‫ﺍﻟﺜﻭﺭﺓ ﻓﻲ ﺠﻤﻴﻊ ﻭﻻﻴﺎﺕ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ)‪.(46‬‬
‫ﺒﺎﻟﺜﻭﺭﺓ)‪.(63‬‬ ‫ﻭﺘﻭﻟﻰ ﺍﻟﻘﻀﺎﺀ ﻓﻲ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ﺍﻟﻔﻘﻴﻪ ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺒﻥ‬
‫ﻭﻤﻥ ﻤﺅﻴﺩﻱ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺯﻴﺩﻱ ﺍﻟﺤﺴﻥ ﺒﻥ ﺼﺎﻟﺢ ﺒﻥ‬ ‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﻤﺨﺯﻭﻤﻲ)‪ ،(47‬ﻭﻓﻲ ﺍﻟﺒﺼﺭﺓ ﺍﻟﻔﻘﻴﻪ ﻋﺒﺎﺩ ﺒﻥ‬
‫ﺤﻲ ﺍﻟﺫﻱ ﻜﺎﻥ ﻤﻤﻥ ﺒﺎﻴﻊ ﻤﺤﻤﺩﹰﺍ‪ ،‬ﻭﺃﺭﺍﺩ ﻤﻘﺎﺘﻠﺔ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ﻟﻤﺎ‬ ‫ﻤﻨﺼﻭﺭ)‪ ،(48‬ﻭﺘﻭﻟﻰ ﺸﺭﻁﺔ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﺤﺩﺙ ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﺒﻴﺩ‬
‫ﻗﺒﺽ ﺍﻟﻤﻨﺼﻭﺭ ﻋﻠﻰ ﺁل ﺍﻟﺤﺴﻥ ﺒﻥ ﻋﻠﻲ‪ ،‬ﻏﻴﺭ ﺃﻥ ﻋﺒﺩﺍﷲ ﺒﻥ‬ ‫ﺍﷲ ﺍﻟﻌﻤﺭﻱ)‪ ،(49‬ﻭﺘﻭﻻﻫﺎ ﻓﻲ ﺍﻟﺒﺼﺭﺓ ﺍﻟﻤﻌﺘﺯﻟﻲ ﻨﻤﻴﻠﺔ ﺒﻥ ﻤﺭﺓ‬
‫ﺍﻟﺤﺴﻥ ﻤﻨﻌﻪ ﻤﻥ ﺫﻟﻙ ﻷﻨﻪ ﻻ ﻴﻘﻭﻯ ﺒﻤﻔﺭﺩﻩ ﻋﻠﻰ ﻗﺘﺎﻟﻬﻡ‪ ،‬ﻤﺅﺨﺭﹰﺍ‬ ‫ﺍﻟﺘﻤﻴﻤﻲ)‪ (50‬ﺜﻡ ﺘﻭﻻﻫﺎ ﺍﻟﻤﻌﺘﺯﻟﻲ ﻤﻌﺎﻭﻴﺔ ﺒﻥ ﺤﺭﺏ ﺒﻥ ﻗﻁﻥ‪،‬‬
‫ﻗﺘﺎﻟﻪ ﻟﺤﻴﻥ ﺇﻋﻼﻥ ﺍﻟﺜﻭﺭﺓ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻟﺫﻱ ﻤﻨﻌﻪ ﻤﻥ ﺍﻟﻤﺸﺎﺭﻜﺔ‬ ‫ﻭﻜﺎﻥ ﻋﺎﻟﻤﹰﺎ ﺒﺎﻟﻜﻼﻡ)‪ ،(51‬ﻭﺍﺴﺘﻌﻤل ﻤﺤﻤﺩ ﻋﻠﻰ ﺍﻟﺴﻼﺡ ﺍﻟﻤﺤﺩﺙ‬
‫ﻓﻲ ﺍﻟﺜﻭﺭﺓ ﺍﻻﺠﺭﺍﺀﺍﺕ ﺍﻟﻤﻨﺼﻭﺭ ﺍﻟﺘﻲ ﺍﺘﺨﺫﻫﺎ ﺍﻟﻤﻨﺼﻭﺭ ﻓﻲ‬ ‫ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺍﻟﺩﺭﺍﻭﺭﺩﻱ )ﺕ‪186‬ﻫـ‪802/‬ﻡ()‪ (52‬ﻭﻋﻠﻰ ﺩﻴﻭﺍﻥ‬
‫ﺍﻟﻜﻭﻓﺔ ﻟﻤﻨﻊ ﺍﻟﻤﺘﻌﺎﻁﻔﻴﻥ ﻤﻥ ﺍﻟﺤﺭﻜﺔ ﻤﻥ ﺍﻟﺫﻫﺎﺏ ﻟﻤﻨﺎﻁﻕ‬ ‫ﺍﻟﻌﻁﺎﺀ ﻋﺒﺩﺍﷲ ﺒﻥ ﺠﻌﻔـﺭ ﺍﻟﻤﺨﺭﻤﻲ)‪ ،(53‬ﻭﻜﺎﻥ ﻋﻠﻰ ﺒﻴﺕ ﻤﺎل‬
‫ﺍﻟﺤﺭﻜﺔ)‪.(64‬‬ ‫ﺍﻟﺒﺼﺭﺓ ﺴﻼﻡ ﺒﻥ ﺃﺒﻲ ﻭﺍﺼل ﺍﻟﺤﺫﺍﺀ ﺃﺤﺩ ﻜﺒﺎﺭ ﺍﻟﺯﻴﺩﻴﺔ)‪،(54‬‬
‫ﻭﻜﺎﻥ ﻗﺎﺌﺩ ﺍﻟﺭﺠﺎﻟﺔ ﻓﻲ ﺠﻴﺵ ﻤﺤﻤﺩ ﺍﻟﻤﺤﺩﺙ ﺨﻭﺍﺕ ﺒﻥ ﺒﻜﻴﺭ‬
‫ﺨﺎﻤﺴ ﹰﺎ‪ :‬ﺍﻟﻤﺘﻌﺎﻁﻔﻭﻥ‬ ‫ﺍﻷﻨﺼﺎﺭﻱ)‪ .(55‬ﻭﺒﻬﺫﺍ ﻴﻅﻬﺭ ﺍﻟﺩﻭﺭ ﺍﻟﻜﺒﻴﺭ ﺍﻟﺫﻱ ﻟﻌﺒﻪ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺘﻌﺎﻁﻑ ﻤﻊ ﺍﻟﺤﺭﻜﺔ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻏﻴﺭ ﺃﻥ ﺘﻌﺎﻁﻔﻬﻡ ﻟﻡ‬ ‫ﻓﻲ ﺘﺄﻴﻴﺩ ﺍﻟﺤﺭﻜﺔ ﻤﻥ ﺨﻼل ﺍﻟﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺇﺩﺍﺭﺓ ﺩﻭﻟﺘﻬﺎ‪.‬‬
‫ﻴﺨﺭﺝ ﻤﻥ ﺤﻴﺯ ﻤﺩﺡ ﻗﺎﺩﺓ ﺍﻟﺤﺭﻜﺔ ﺃﻭ ﺍﻟﺩﻋﺎﺀ ﻋﻠﻰ ﺍﻟﻤﻨﺼﻭﺭ‪،‬‬
‫ﻭﺘﻤﻨﻲ ﺍﻟﻨﺼﺭ ﻟﻤﺤﻤﺩ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻭﻤﻥ ﺃﻭﻟﺌﻙ ﺍﻟﻤﺘﻌﺎﻁﻔﻴﻥ‬ ‫ﺭﺍﺒﻌ ﹰﺎ‪ :‬ﺍﻟﺘﺄﻴﻴﺩ ﺒﺎﻟﻔﺘﻭﻯ‬
‫ﺍﻟﻤﺤﺩﺙ ﻫﺸﺎﻡ ﺒﻥ ﺤﺴﺎﻥ ﺍﻟﺒﺼﺭﻱ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺩﻋﻭ ﻋﻠﻰ‬ ‫ﺃﻴﺩﺕ ﺍﻟﺤﺭﻜﺔ ﻤﻥ ﻗﺒل ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺎﻟﻔﺘﻭﻯ ﻟﺼﺎﻟﺢ‬
‫‪- 335 -‬‬

‫ﺙ ﻤﺤﻤﺩ ﻟﻜـﻡ ﻭﻜﻨﺘـﻡ‬

‫ﺘﺭﺍ ﹸ‬ ‫ﺍﻟﻤﻨﺼﻭﺭ ﻭﻴﻘﻭل‪" :‬ﺍﻟﻠﻬﻡ ﺃﻫﻠﻙ ﺃﺒﺎ ﺍﻟﺩﻭﺍﻨﻴﻕ")‪ ،(65‬ﻭﺍﻹﺨﺒﺎﺭﻱ‬
‫ل‬
‫ﻕ ﺇﺫ ﻨﻔﻲ ﺍﻷﺼﻭ ُ‬
‫ل ﺍﻟﺤ ﱢ‬
‫ﺃﺼﻭ َ‬ ‫ﻋﻭﺍﻨﺔ ﺒﻥ ﺍﻟﺤﻜﻡ )ﺕ ‪147‬ﻫـ‪764/‬ﻡ( ﺍﻟﺫﻱ ﺘﺭﺤﻡ ﻋﻠﻰ ﻤﺤﻤﺩ‬
‫ﺤﻴﻥ ﺒﻠﻐﻪ ﻤﻘﺘﻠﻪ ﻭﻤﺩﺤﻪ)‪ ،(66‬ﻭﻜﺫﻟﻙ ﺃﺒﻭ ﻋﻤﺭﻭ ﺒﻥ ﺍﻟﻌﻼﺀ‪،‬‬
‫ﺏ ‪ -‬ﺍﻟﻤﻬﺩﻴﺔ‬ ‫ﻭﺍﻟﻴﺯﻴﺩﻱ ﻋﺎﻟﻤﺎ ﺍﻟﻨﺤﻭ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ)‪ (67‬ﻭﺭﻓﺽ ﺍﻟﻤﺴﻌﻭﺩﻱ ﺒﻥ‬
‫ﻟﻌﺒﺕ ﻓﻜﺭﺓ ﻤﻬﺩﻭﻴﺔ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﺩﻭﺭﹰﺍ ﻤﻬﻤﹰﺎ ﻓﻲ ﺍﺘﺒﺎﻉ‬ ‫ﻋﺒﺩﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﺒﺩﺍﻟﺭﺤﻤﻥ ﺃﺤﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻭﻓﺔ ﺍﻟﻘﺘﺎل‬
‫ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻪ‪ ،‬ﻭﺍﻨﻀﻤﺎﻤﻬﻡ ﻟﺤﺭﻜﺘﻪ ﺒﺸﻜل ﻜﺒﻴﺭ‪ ،‬ﻤﺜﻠﻤﺎ‬ ‫ﻀﺩ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻓﻠﻤﺎ ﺃﺨﺭﺠﻪ ﻋﻴﺴﻰ ﺒﻥ ﻤﻭﺴﻰ ﻓﻲ ﺠﻴﺸﻪ ﺍﻟﺨﺎﺭﺝ‬
‫ﺸﺠﻌﺕ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﺎﻤﺔ ﻋﻠﻰ ﻤﺘﺎﺒﻌﺘﻪ ﻭﺍﻟﻘﺘﺎل ﺇﻟﻰ ﺠﺎﻨﺒﻪ‬ ‫ﻟﻘﺘﺎل ﻤﺤﻤﺩ‪ ،‬ﺍﻨﺘﻬﺯ ﻓﺭﺼﺔ ﻨﺯﻭل ﻋﻴﺴﻰ ﻓﻲ ﺒﻁﻥ ﻨﺨﻠﺔ ﻟﻴﻌﺴﻜﺭ‬
‫ﺒﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻤﻬﺩﻱ ﺍﻟﻤﻨﺘﻅﺭ ﺍﻟﺫﻱ ﺴﻴﻌﻴﺩ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺇﻟﻰ‬ ‫ﺒﻪ ﻟﻴﻬﺭﺏ ﻤﻥ ﺍﻟﻤﻌﺴﻜﺭ ﻟﺌﻼ ﻴﺸﺘﺭﻙ ﻓﻲ ﺍﻟﻘﺘﺎل)‪.(68‬‬
‫ﻭﺠﻬﺘﻬﺎ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﻹﻤﺎﻡ ﺍﻟﻤﻨﻘﺫ ﺍﻟﺫﻱ ﺴﻴﻘﻴﻡ ﺍﻟﻌﺩل ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﻴﺨﻠﺹ ﺍﻟﻤﻀﻁﻬﺩﻴﻥ ﻤﻥ ﺍﻟﻅﻠﻡ ﻭﺍﻟﻁﻐﻴﺎﻥ‪.‬‬ ‫ﺴﺎﺩﺴ ﹰﺎ‪ :‬ﺍﻟﻤﻌﺎﺭﻀﻭﻥ ﻟﻠﺤﺭﻜﺔ‬
‫ﻭﻟﻌﺒﺕ ﺍﻟﻔﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ ﻋﻤﻭﻤﹰﺎ ﺩﻭﺭﹰﺍ ﻤﻬﻤﹰﺎ ﻓﻲ ﺘﺎﺭﻴﺦ‬ ‫ﻭﻗﻑ ﻋﺩﺩ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻌﺎﺭﻀﻴﻥ ﻟﻠﺤﺭﻜﺔ ﺇﻤﺎ ﻤﻥ ﺨﻼل‬
‫ﺍﻟﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﺒﺩﺃ ﺍﻟﺘﺒﺸﻴﺭ ﺒﻬﺎ ﻤﻨﺫ ﻓﺘﺭﺓ ﻤﺒﻜﺭﺓ ﻤﻥ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫ﺭﻓﺽ ﺍﻟﻌﻤل ﻤﻌﻬﺎ ﻤﺜﻠﻤﺎ ﺭﻓﺽ ﺍﻟﻘﺎﻀﻲ ﺴﻭﺍﺭ ﺒﻥ ﻋﺒﺩﺍﷲ‬
‫ﺍﻹﺴﻼﻤﻲ ﺍﺴﺘﻨﺎﺩﹰﺍ ﺇﻟﻰ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﻤﺘﻀﻤﻨﺔ‬ ‫)ﺕ‪156‬ﻫـ‪772/‬ﻡ( ﺘﻭﻟﻲ ﺍﻟﻘﻀﺎﺀ ﻹﺒﺭﺍﻫﻴﻡ ﺒﺎﻟﺒﺼﺭﺓ)‪ ،(69‬ﺃﻭ‬
‫ﻻ)‪.(76‬‬
‫ﺍﻟﺘﺒﺸﻴﺭ ﺒﻅﻬﻭﺭﻩ‪ ،‬ﻭﺃﻨﻪ ﺴﻴﻤﻸ ﺍﻷﺭﺽ ﻋﺩ ﹰ‬ ‫ﻤﻥ ﺨﻼل ﺘﺨﺫﻴل ﺍﻟﻨﺎﺱ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﺤﺭﻜﺔ ﻤﻥ ﻤﺜل ﺍﻟﻔﻘﻴﻪ‬
‫ﻭﺒﺎﻨﺘﺸﺎﺭ ﺍﻷﺤﺎﺩﻴﺙ ﻭﺍﻟﻤﺄﺜﻭﺭﺍﺕ ﺍﻟﺨﺎﺼﺔ ﺒﺎﻟﻤﻬﺩﻱ ﺒﻴﻥ‬ ‫ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻭﻥ ﺒﻥ ﺃﺭﻁﺒﺎﻥ )ﺕ‪151‬ﻫـ‪768/‬ﻡ()‪ ،(70‬ﺃﻭ ﻋﻥ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﺃﺨﺫﺕ ﺒﻌﺽ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻟﻠﺩﻭﻟﺔ‬ ‫ﻁﺭﻴﻕ ﺍﻟﻬﺭﻭﺏ ﻤﻥ ﻤﻨﺎﻁﻕ ﺍﻟﺤﺭﻜﺔ ﻤﻥ ﻤﺜل ﺍﻟﻤﺤﺩﺙ ﻤﺤﻤﺩ ﺒﻥ‬
‫ﺘﺘﺨﺫﻫﺎ ﻭﺴﻴﻠﺔ ﻟﺠﻤﻊ ﺍﻷﻨﺼﺎﺭ ﻭﻟﺘﺄﻴﻴﺩ ﺍﻟﻌﺎﻤﺔ ﻟﻬﺎ‪ ،‬ﻭﻤﻥ ﺃﻭﺍﺌل‬ ‫ﻋﺒﺩﺍﻟﻌﺯﻴﺯ)‪ ،(71‬ﺃﻭ ﺍﻻﻋﺘﺯﺍل ﺒﺒﻴﻭﺘﻬﻡ)‪ ،(72‬ﺃﻭ ﺒﺎﻟﻨﺼﺢ ﻟﻠﻌﺒﺎﺴﻴﻴﻥ‬
‫ﻤﻥ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺍﻟﻤﺨﺘﺎﺭ ﺒﻥ ﺃﺒﻲ ﻋﺒﻴﺩ ﺍﻟﺜﻘﻔﻲ )ﻗﺘل ‪69‬ﻫـ‪680/‬ﻡ(‬ ‫ﻻﺘﺨﺎﺫ ﺇﺠﺭﺍﺀﺍﺕ ﺘﺴﺎﻋﺩﻫﻡ ﻋﻠﻰ ﺍﻻﻨﺘﺼﺎﺭ)‪ ،(73‬ﻭﻟﻡ ﺘﻅﻬﺭ ﻜﺜﻴﺭﹰﺍ‬
‫ﺍﻟﺫﻱ ﻨﺎﺩﻯ ﺒﻤﻬﺩﻭﻴﺔ ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﻓﻲ ﺃﺜﻨﺎﺀ‬ ‫ﻤﻭﺍﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻌﺎﺭﻀﻴﻥ ﻷﻥ ﺍﻟﺩﻭﻟﺔ ﻜﺎﻨﺕ ﻗﻭﻴﺔ‪ ،‬ﻭﺠﻴﻭﺸﻬﺎ‬
‫ﺜﻭﺭﺘﻪ ﺒﺎﻟﻜﻭﻓﺔ)‪ ،(77‬ﻭﻭﺭﺩﺕ ﻓﻲ ﺒﻌﺽ ﺍﻟﻤﺼﺎﺩﺭ ﺇﺸﺎﺭﺍﺕ ﺇﻟﻰ‬ ‫ﻻ ﺘﺤﺘﺎﺝ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﻤﺴﺎﻨﺩﺓ ﺍﻟﻤﻌﻨﻭﻴﺔ ﺃﻭ ﺘﺨﺫﻴل ﺍﻟﻨﺎﺱ ﻋﻥ‬
‫ﻤﻬﺩﻭﻴﺔ ﻋﻤﺭ ﺒﻥ ﻋﺒﺩﺍﻟﻌﺯﻴﺯ‪ ،‬ﻭﺯﻴﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺒﻥ‬ ‫ﺍﻟﺤﺭﻜﺔ‪.‬‬
‫ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﺃﺒﻲ ﺍﻟﻌﺒﺎﺱ ﻋﺒﺩﺍﷲ ﺒﻥ ﻤﺤﻤﺩ ﺃﻭل‬ ‫ﻟﻘﺩ ﺃﺜﺭﺕ ﻓﻲ ﺍﻨﺤﻴﺎﺯ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﺍﻟﻜﺒﻴﺭ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺼﻔﻭﻑ‬
‫ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ)‪.(78‬‬ ‫ﺍﻟﺤﺭﻜﺔ ﻋﻭﺍﻤل ﻤﺘﻌﺩﺩﺓ ﺃﺩﺕ ﺒﻬﻡ ﺇﻟﻰ ﺍﺘﺨﺎﺫ ﺘﻠﻙ ﺍﻟﻤﻭﺍﻗﻑ ﻤﻥ‬
‫ﻭﺘﺭﻜﺯﺕ ﻓﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﺍﻟﻬﺠﺭﻱ‪/‬ﺍﻟﺜﺎﻤﻥ‬ ‫ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻜﻤﺎ ﺘﻨﻭﻋﺕ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺘﻲ ﺃﺩﺕ ﺇﻟﻰ ﻤﻨﺎﺼﺭﺓ ﺍﻟﺤﺭﻜﺔ‬
‫ﺍﻟﻤﻴﻼﺩﻱ ﻋﻠﻰ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﺒﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻤﻬﺩﻱ ﺍﻟﻤﻨﺘﻅﺭ‪،‬‬ ‫ﺃﻭ ﻤﻌﺎﺭﻀﺘﻬﺎ‪ .‬ﻭﻤﻥ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺘﻲ ﺩﻓﻌﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﻤﻨﺎﺼﺭﺓ‬
‫ﻟﺘﺸﺎﺒﻪ ﺍﻵﺜﺎﺭ ﺍﻟﻭﺍﺭﺩﺓ ﻋﻥ ﺍﻟﺭﺴﻭل ‪ ‬ﻤﻥ ﺤﻴﺙ ﺍﻻﺴﻡ ﻭﺍﻟﻨﺴﺏ‬ ‫ﺍﻟﺤﺭﻜﺔ‪:‬‬
‫ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﺨﻠﻘﻴﺔ ﻭﺨﺼﻭﺼﹰﺎ ﺍﻟﺘﻤﺘﻤﺔ ﺍﻟﺘﻲ ﻓﻲ ﻨﻁﻘﻪ‪ ،‬ﻭﺍﻟﺸﺎﻤﺔ‬
‫ﺍﻟﺘﻲ ﻋﻠﻰ ﻜﺘﻔﻪ ﻤﻊ ﺼﻔﺎﺕ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ)‪ ،(79‬ﺇﻀﺎﻓﺔ ﻟﻤﺎ‬ ‫ﺃ‪ -‬ﻭﺭﺍﺜﺔ ﺍﻟﺭﺴﻭل ‪:‬‬
‫ﻭﺭﺩ ﻋﻥ ﺠﺩﺘﻪ ﻓﺎﻁﻤﺔ ﺒﻨﺕ ﺍﻟﺤﺴﻴﻥ ﻤﻥ ﺃﻗﻭﺍل ﺘﺅﻜﺩ ﺍﻨﻪ‬ ‫ﺁﻤﻥ ﺍﻟﺯﻴﺩﻴﺔ ﻭﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﻏﻴﺭﻫﻡ ﺒﺄﻥ ﺃﺒﻨﺎﺀ ﻓﺎﻁﻤﺔ‬
‫ﺍﻟﻤﻬﺩﻱ‪ ،‬ﻤﻥ ﺤﻴﺙ ﻗﻴﺎﻤﻬﺎ ﺒﺎﻟﺘﻨﻭﻴﻪ ﺒﺫﻜﺭﻩ ﻤﻨﺫ ﻭﻻﺩﺘﻪ‪ ،‬ﻭﺘﺄﻜﻴﺩﻫﺎ‬ ‫ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻴﻬﻡ ﺃﺤﻕ ﺒﺎﻟﺴﻠﻁﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ‬
‫ﺍﻟﻤﺴﺘﻤﺭ ﺃﻨﻪ ﺍﻟﻤﻬﺩﻱ‪ ،‬ﻭﺃﻨﻬﺎ ﻭﺠﺩﺕ ﻓﻴﻪ ﺍﻹﺸﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺃﺨﺒﺭﻫﺎ‬ ‫ﻤﻥ ﻏﻴﺭﻫﻡ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ‪ -‬ﻭﺇﻥ ﻜﺎﻨﻭﺍ ﺃﺒﻨﺎﺀ ﻋﻡ ﺭﺴﻭل ﺍﷲ ‪‬‬
‫ﺒﻬﺎ ﺃﺒﻭﻫﺎ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻋﻠﻲ)‪ ،(80‬ﻭﻜﺎﻥ ﻟﻌﻤﺔ ﺠﺩﻩ ﻓﺎﻁﻤﺔ ﺒﻨﺕ‬ ‫‪ -‬ﻤﻐﺘﺼﺒﻭﻥ ﻟﺤﻕ ﺃﺒﻨﺎﺀ ﻓﺎﻁﻤﺔ‪ ،‬ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺃﻨﻬﻡ ﻭﺼﻠﻭﺍ ﻟﻠﺴﻠﻁﺔ‬
‫ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺩﻭﺭﻫﺎ ﻓﻲ ﺘﺄﻜﻴﺩ ﻤﻬﺩﻴﺘﻪ‪ ،‬ﻭﺃﻨﻬﺎ ﻜﺎﻨﺕ‬ ‫ﺒﺎﻟﻘﻭﺓ ﻭﺩﻭﻥ ﺸﻭﺭﻯ‪ ،‬ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﻻﺒﺩ ﻤﻥ ﺃﻥ ﻴﻨﺤﺎﺯﻭﺍ ﻟﻠﻤﻁﺎﻟﺒﻴﻥ‬
‫ﺘﺭﻭﻱ ﻋﻥ ﺃﺒﻴﻬﺎ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺃﻥ ﺃﺼﻐﺭ ﻭﻟﺩﻩ ﻴﺩﺭﻙ‬ ‫ﺒﺤﻘﻬﻡ ﻤﻥ ﺍﻟﻔﺎﻁﻤﻴﻴﻥ‪ ،‬ﻓﺒﺎﻴﻌﻭﺍ ﻤﺤﻤﺩﹰﺍ ﺒﻥ ﻋﺒﺩﺍﷲ ﺜﻡ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ‬
‫ﺍﻟﻤﻬﺩﻱ ﻭﻴﺘﺒﻴﻥ ﻋﻼﻤﺎﺘﻪ‪ ،‬ﻭﺃﻨﻬﺎ ﻜﺎﻨﺕ ﺘﺠﺩﻫﺎ ﺠﻤﻴﻌﻬﺎ ﻓﻲ ﻤﺤﻤﺩ‬ ‫ﻋﺒﺩﺍﷲ ﺇﻤﺎﻤﻴﻥ ﻟﻬﻡ ﺍﻟﻭﺍﺤﺩ ﺘﻠﻭ ﺍﻵﺨﺭ‪ ،‬ﻭﺍﻨﻀﻡ ﺍﻟﻜﺜﻴﺭ ﻤﻨﻬﻡ – ﻜﻤﺎ‬
‫ﺒﻥ ﻋﺒﺩﺍﷲ‪ ،‬ﻭﻟﺫﻟﻙ ﺩﻓﻌﺕ ﺇﻟﻴﻪ ﺴﻔﻁﹰﺎ ﻤﺨﺘﻭﻤﹰﺎ ﺃﺨﺫﺘﻪ ﻤﻥ ﺃﺨﻴﻬﺎ‬ ‫ﺃﺴﻠﻔﻨﺎ‪ -‬ﺇﻟﻰ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻷﻤﺭ ﺃﻜﺩﻩ ﻋﻠﻴﻪ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﻓﻲ‬
‫ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻋﻠﻲ ﻷﻨﻬﺎ ﺭﺃﺕ ﺘﻭﺍﻓﺭ ﺍﻟﺸﺭﻭﻁ ﻓﻴﻪ‪ ،‬ﻭﺨﺼﻭﺼﹰﺎ‬ ‫ﺭﺩﻩ ﻋﻠﻰ ﺭﺴﺎﻟﺔ ﺍﻟﻤﻨﺼﻭﺭ ﺇﻟﻴﻪ ﺒﻘﻭﻟﻪ‪" :‬ﻓﺈﻥ ﺍﻟﺤﻕ ﺤﻘﻨﺎ‪ ،‬ﻭﺇﻥ ﺃﺒﺎﻨﺎ‬
‫ﺍﻟﺨﺎﺘﻡ ﺍﻟﺫﻱ ﻓﻲ ﻜﺘﻔﻪ)‪.(81‬‬ ‫ﻋﻠﻲ ﻜﺎﻥ ﺍﻟﻭﺼﻲ ﻭﺍﻹﻤﺎﻡ‪ ،‬ﻓﻜﻴﻑ ﻭﺭﺜﺘﻤﻭﻩ ﺩﻭﻨﻨﺎ ﻭﻨﺤﻥ‬
‫ﻭﺍﻟﻭﺍﻀﺢ ﻤﻥ ﺍﻹﺸﺎﺭﺍﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺃﻥ ﻤﺤﻤﺩﹰﺍ ﻋﺭﻑ ﺒﻠﻘﺏ‬ ‫ﺃﺤﻴﺎﺀ")‪ (74‬ﻭﻫﻭ ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺃﻜﺩﺘﻪ ﺃﺸﻌﺎﺭ ﺃﻨﺼﺎﺭ ﺍﻟﺤﺭﻜﺔ ﻓﻘﺎل‬
‫ﺍﻟﻤﻬﺩﻱ ﻤﻨﺫ ﻓﺘﺭﺓ ﻤﺒﻜﺭﺓ ﻤﻥ ﺤﻴﺎﺘﻪ‪ ،‬ﻭﺍﺸﺘﻬﺭ ﻤﻨﺫ ﺸﺒﺎﺒﻪ ﺒﻴﻥ‬ ‫ﺍﻟﺸﺎﻋﺭ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻫﺭﻤﺔ ﻴﺨﺎﻁﺏ ﻤﺤﻤﺩﹰﺍ)‪:(75‬‬
‫‪- 336 -‬‬

‫ﺍﻟﻤﺩﻴﻨﺔ)‪ ،(93‬ﻭﻜﺎﻥ ﻴﺅﻤﻥ ﺇﻴﻤﺎﻨﹰﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﻋﻨﺩﻩ ﺒﺄﻥ ﻤﺤﻤﺩﹰﺍ ﻫﻭ‬ ‫ﺍﻟﻌﺎﻤﺔ ﺒﻠﻘﺏ ﺍﻟﻤﻬﺩﻱ)‪ ،(82‬ﻭﻜﺎﻥ ﺃﻫل ﺒﻴﺘﻪ ﺃﻴﻀﹰﺎ ﻴﺴﻤﻭﻨﻪ‬
‫ﺍﻟﻤﻬﺩﻱ‪ ،‬ﻭﻟﺫﻟﻙ ﻭﺼﻑ ﺒﺄﻨﻪ ﻤﻥ ﺜﻘﺎﺕ ﺃﺼﺤﺎﺏ ﻤﺤﻤﺩ‪ ،‬ﻭﻤﻤﻥ‬ ‫ﺍﻟﻤﻬﺩﻱ)‪ ،(83‬ﻭﻜﺎﻥ ﺃﺼﺤﺎﺒﻪ ﻋﻠﻰ ﺤﺩ ﻗﻭل ﺍﻟﻤﺭﻋﺸﻲ‪ :‬ﻴﻘﻭﻟﻭﻥ‬
‫ﻴﻌﻠﻤﻭﻥ ﺃﻤﺎﻜﻥ ﺍﺨﺘﺒﺎﺌﻪ‪ ،‬ﻭﺃﻨﻪ ﻤﻥ ﻜﺒﺎﺭ ﺩﻋﺎﺘﻪ)‪ ،(94‬ﻭﻤﻤﺎ ﻴﺅﻜﺩ‬ ‫ﺃﻨﻪ ﺍﻟﻤﻬﺩﻱ ﻭﻴﺴﻤﻭﻨﻪ ﺒﺫﻟﻙ)‪ .(84‬ﻭﻜﺎﻥ ﻤﺤﻤﺩ ﻴﺴﻤﻲ ﻨﻔﺴﻪ‬
‫ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺍﺴﺘﻤﺭﺍﺭﻩ ﻓﻲ ﺍﻟﻘﺘﺎل ﺇﻟﻰ ﺠﺎﻨﺒﻪ ﺭﻏﻡ ﻫﺯﻴﻤﺔ ﺠﻴﺸﻪ‪،‬‬ ‫ﺍﻟﻤﻬﺩﻱ ﺒﻌﺩ ﺇﻋﻼﻨﻪ ﺤﺭﻜﺘﻪ ﻭﺴﻴﻁﺭﺘﻪ ﻋﻠﻰ ﺍﻟﻤﺩﻴﻨﺔ‪ ،‬ﻓﻔﻲ‬
‫ﻭﺜﺒﺎﺘﻪ ﻤﻌﻪ ﺤﺘﻰ ﻤﻘﺘﻠﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﺴﺭﻩ ﺍﻟﻌﺒﺎﺴﻴﻭﻥ ﻭﺴﺌل ﻋﻥ ﺴﺒﺏ‬ ‫ﺭﺴﺎﺌﻠﻪ ﺇﻟﻰ ﺍﻟﻤﻨﺼﻭﺭ ﻜﺎﻥ ﻴﻌﻨﻭﻥ ﺘﻠﻙ ﺍﻟﺭﺴﺎﺌل ﺒـ "ﻤﻥ ﻋﺒﺩﺍﷲ‬
‫ﺘﺄﻴﻴﺩﻩ ﻟﻤﺤﻤﺩ ﺃﺠﺎﺏ ﺒﻘﻭﻟﻪ‪" :‬ﻤﺎ ﺨﺭﺠﺕ ﻤﻌﻪ ﻭﺃﻨﺎ ﺃﺸﻙ ﻓﻲ ﺃﻨﻪ‬ ‫ﺍﻟﻤﻬﺩﻱ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ")‪ (85‬ﻭﻫﻭ ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺩﻓﻊ ﺍﻟﻤﻨﺼﻭﺭ‬
‫ﺍﻟﻤﻬﺩﻱ‪ ،‬ﻟﻤﺎ ﺭﻭﻱ ﻟﻨﺎ ﻓﻲ ﺃﻤﺭﻩ‪ ،‬ﻓﻤﺎ ﺯﻟﺕ ﺃﺭﻯ ﺃﻨﻪ ﻫﻭ ﺤﺘﻰ‬ ‫ﺇﻟﻰ ﻨﺒﺯ ﻤﺤﻤﺩ ﺒﺎﻟﻜﺫﺍﺏ)‪ (86‬ﻭﺍﻟﺭﺩ ﻤﻥ ﺨﻼل ﺘﺴﻤﻴﺔ ﺍﺒﻨﻪ ﻤﺤﻤﺩ‬
‫ﺭﺃﻴﺘﻪ ﻤﻘﺘﻭﻻﹰ‪ ،‬ﻭﻻ ﺍﻏﺘﺭﺭﺕ ﺒﺄﺤﺩ ﺒﻌﺩﻩ")‪.(95‬‬ ‫ﺒﻥ ﺍﻟﻤﻨﺼﻭﺭ ﺒﺎﻟﻤﻬﺩﻱ)‪.(87‬‬
‫ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻟﻤﺨﺭﻤﻲ ﻗﺩ ﻨﺩﻡ ﻋﻠﻰ ﺨﺭﻭﺠﻪ ﻫﺫﺍ ﺒﻌﺩ ﻤﻘﺘل‬ ‫ﻭﺃﻜﺩﺕ ﺍﻟﻘﺼﺎﺌﺩ ﺍﻟﺸﻌﺭﻴﺔ ﺍﻟﺘﻲ ﻗﺎﻟﻬﺎ ﺃﻨﺼﺎﺭ ﻤﺤﻤﺩ ﻓﻲ ﺃﺜﻨﺎﺀ‬
‫ﻤﺤﻤﺩ ﻟﺼﺩﻤﺘﻪ ﺒﻤﻘﺘﻠﻪ‪ ،‬ﻭﺒﺄﻨﻪ ﻟﻡ ﻴﻜﻥ ﺍﻟﻤﻬﺩﻱ‪ ،‬ﻭﻟﻬﺠﻭﻡ‬ ‫ﺤﻴﺎﺘﻪ ﻭﺒﻌﺩ ﻤﻘﺘﻠﻪ ﻤﺴﺄﻟﺔ ﺘﺴﻤﻴﺘﻪ ﺒﺎﻟﻤﻬﺩﻱ‪ ،‬ﻓﻘﺎل ﻓﻴﻪ ﺴﻠﻤﺔ ﺒﻥ‬
‫ﺍﻟﻤﺤﺩﺜﻴﻥ ﻋﻠﻴﻪ ﺒﺴﺒﺏ ﺨﺭﻭﺠﻪ‪ ،‬ﻭﻁﻌﻨﻬﻡ ﻓﻲ ﻋﺩﺍﻟﺘﻪ‪ ،‬ﻭﺒﺜﻘﺔ ﻨﻘﻠﻪ‬ ‫ﺃﺴﻠﻡ ﺍﻟﺠﻬﻨﻲ)‪:(88‬‬
‫ﻟﻸﺤﺎﺩﻴﺙ ﻋﻥ ﺍﻟﺭﺴﻭل ‪ ،‬ﻭﺨﺎﺼﺔ ﺍﻟﻬﺠﻭﻡ ﺍﻟﺫﻱ ﺸﻨﻪ ﻋﻠﻴﻪ‬ ‫ﻟﻪ ﺨﺎﺘﻡ ﻟﻡ ﻴﻌﻁﻪ ﺍﷲ ﻏﻴﺭﻩ‬
‫ﺍﻟﻤﺤﺩﺙ ﺍﻟﻜﺒﻴﺭ ﺴﻔﻴﺎﻥ ﺍﻟﺜﻭﺭﻱ )ﺕ‪160‬ﻫـ‪776/‬ﻡ( ﺍﻟﺫﻱ ﻜﺎﻥ‬ ‫ﻭﻓﻴﻪ ﻋﻼﻤﺎﺕ ﻤﻥ ﺍﻟﺒﺭ ﻭﺍﻟﻬﺩﻯ‬
‫ﻴﻨﻘﻡ ﻋﻠﻴﻪ ﺨﺭﻭﺠﻪ ﻤﻊ ﻤﺤﻤﺩ‪ ،‬ﻭﻴﺫﻤﻪ ﻋﻠﻴﻪ)‪.(96‬‬ ‫ﻭﻗﺎل ﺃﻴﻀﹰﺎ)‪:(89‬‬
‫ﺇﻥ ﻜﺎﻥ ﻓﻲ ﺍﻟﻨﺎﺱ ﻟﻨﺎ ﻤﻬﺩﻱ‬
‫ﺝ‪ -‬ﺍﻟﺒﻴﻌﺔ ﺍﻟﻤﺘﻘﺩﻤﺔ‬ ‫ﻴﻘﻴﻡ ﻓﻴﻨــﺎ ﺴﻴـﺭﺓ ﺍﻟﻨﺒـﻲ‬
‫ﺍﻟﺘﺯﻡ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺄﺴﺒﻘﻴﺔ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻓﻼ ﺘﺠﻭﺯ ﺍﻟﺒﻴﻌﺔ‬
‫ﻹﻤﺎﻤﻴﻥ ﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ‪ ،‬ﻓﺈﺫﺍ ﺒﻭﻴﻊ ﻻﺜﻨﻴﻥ ﻜﺎﻥ ﺍﻷﺴﺒﻕ ﻤﻨﻬﻤﺎ‬ ‫ﻓﺈﻨﻪ ﻤﺤﻤﺩ ﺍﻟﺘﻘﻲ‬
‫ﺯﻤﻨﻴﹰﺎ ﻫﻭ ﺍﻷﺤﻕ ﺒﺎﻟﺒﻴﻌﺔ ﻭﺒﺎﻟﻭﻓﺎﺀ ﻟﺒﻴﻌﺘﻪ‪ ،‬ﻭﺘﻜﻭﻥ ﺒﻴﻌﺘﻪ ﻫﻲ‬ ‫ﻭﺭﺜﺎﻩ ﻋﺒﺩﺍﷲ ﺒﻥ ﻤﺼﻌﺏ ﺍﻟﺯﺒﻴﺭﻱ ﺒﻌﺩ ﻤﻘﺘﻠﻪ ﺒﻘﺼﻴﺩﺓ ﻤﻨﻬﺎ‬
‫ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻭﺍﻵﺨﺭ ﻻ ﺸﺭﻋﻴﺔ ﻟﻪ‪ ،‬ﻭﻴﺠﺏ ﺃﻥ ﻴﻘﺎﺘل ﻓﺈﻤﺎ ﺃﻥ‬ ‫ﻗﻭﻟﻪ)‪:(90‬‬
‫ﻴﺴﺘﺴﻠﻡ ﺃﻭ ﻴﻘﺘل)‪.(97‬‬ ‫ﺏ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻤﻬﺩﻱ ﻭﺍﺒﻨﻲ ﻤﺼﻌ ٍ‬ ‫ﻫﱠ‬
‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺎﻴﻊ ﻟﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﻗﺒل ﻭﺼﻭل‬ ‫ﺃﺫﺭﻴﺕ ﺩﻤﻌﻙ ﺴﺎﻜﺒﹰﺎ ﺘﻬﺘـﺎﻨـﺎ‬
‫ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ﻟﻠﺤﻜﻡ‪ ،‬ﻭﺫﻟﻙ ﻓﻲ ﺃﻭﺍﺨﺭ ﺍﻟﺤﻜﻡ ﺍﻷﻤﻭﻱ‪ ،‬ﻭﺍﻥ‬ ‫ﻭﺃﺜﺭ ﻫﺫﺍ ﺍﻟﺘﻭﺍﺘﺭ ﻓﻲ ﺍﻨﻁﺒﺎﻕ ﻋﻼﻤﺎﺕ ﺍﻟﻤﻬﺩﻱ ﺍﻟﻤﺫﻜﻭﺭﺓ ﻓﻲ‬
‫ﺍﻟﻤﻨﺼﻭﺭ ﻜﺎﻥ ﻤﻤﻥ ﺒﺎﻴﻌﻭﻩ ﻓﻲ ﻤﻜﺔ ﻗﺒل ﺍﺴﺘﻴﻼﺀ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‬ ‫ﺍﻵﺜﺎﺭ ﺍﻟﻤﻨﺴﻭﺒﺔ ﻟﻠﺭﺴﻭل ‪ ،‬ﻭﺒﻌﺽ ﺍﻹﺸﺎﺭﺍﺕ ﺍﻟﻤﻨﺴﻭﺒﺔ ﻟﻌﻠﻲ‬
‫ﻋﻠﻰ ﺍﻟﺤﻜﻡ)‪ ،(98‬ﻟﺫﺍ ﻨﺎﺼﺭ ﺃﻭﻟﺌﻙ ﺍﻟﻤﺒﺎﻴﻌﻭﻥ ﻤﺤﻤﺩﺍﹰ‪ ،‬ﻭﺍﻋﺘﺒﺭﻭﻩ‬ ‫ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﺍﺒﻨﻪ ﺍﻟﺤﺴﻴﻥ ﻋﻠﻰ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ‪ ،‬ﻓﻲ ﺇﻴﻤﺎﻥ‬
‫ﺍﻹﻤﺎﻡ ﺍﻷﻭﻟﻰ ﺒﺎﻟﻨﺼﺭ ﻭﺍﻟﺘﺄﻴﻴﺩ ﻷﻨﻪ ﺃﺴﺒﻕ ﺒﺎﻟﺒﻴﻌﺔ‪ ،‬ﻭﺍﻥ ﺒﻴﻌﺘﻬﻡ‬ ‫ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺄﻨﻪ ﺍﻟﻤﻬﺩﻱ ﺍﻟﻤﺒﺸﺭ ﺒﻪ‪ ،‬ﻤﻤﺎ ﺩﻓﻌﻬﻡ ﺇﻟﻰ ﺘﺄﻴﻴﺩﻩ‬
‫ﻟﻠﻤﻨﺼﻭﺭ ﻏﻴﺭ ﻤﻠﺯﻤﺔ ﻟﻬﻡ ﻷﻨﻬﻡ ﺒﺎﻴﻌﻭﻩ ﻤﻜﺭﻫﻴﻥ‪ ،‬ﺇﻀﺎﻓﺔ ﺇﻟﻰ‬ ‫ﻭﺍﻟﺨﺭﻭﺝ ﻤﻌﻪ ﻭﺍﻟﻘﺘﺎل ﺇﻟﻰ ﺠﺎﻨﺒﻪ‪ ،‬ﻟﺫﻟﻙ ﻜﺎﻥ ﺒﻌﻀﻬﻡ ﻴﺅﻜﺩ ﻓﻲ‬
‫ﺒﻴﻌﺘﻬﻡ ﻹﻤﺎﻡ ﺁﺨﺭ ﻗﺒﻠﻪ‪ ،‬ﻭﻫﺫﺍ ﺩﻓﻌﻬﻡ ﻟﻠﻘﺘﺎل ﺇﻟﻰ ﺠﺎﻨﺏ ﻤﺤﻤﺩ‬ ‫ﺃﺜﻨﺎﺀ ﺍﻟﻤﻌﺭﻜﺔ ﻋﻠﻰ ﻤﺴﺄﻟﺔ ﻋﺩﺩ ﺍﻟﻤﻘﺎﺘﻠﻴﻥ ﺍﻟﻤﺘﺒﻘﻴﻥ ﻤﻊ ﻤﺤﻤﺩ‪،‬‬
‫ﻭﺍﻟﻭﻓﺎﺀ ﻟﺒﻴﻌﺘﻪ‪.‬‬ ‫ﻭﻫﻡ ﻋﺩﺓ ﺃﻫل ﺒﺩﺭ ﻷﻥ ﺍﻟﻤﻬﺩﻱ ﻴﻨﺘﺼﺭ ﺒﻌﺩﺓ ﺃﻫل ﺒﺩﺭ)‪.(91‬‬
‫ﻭﻤﻥ ﺃﻭﻟﺌﻙ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺤﺩﺙ ﻋﺜﻤﺎﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺨﺎﻟﺩ‬ ‫ﻭﻤﻤﻥ ﺨﺭﺝ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻻﻋﺘﺒﺎﺭ ﺍﻟﻤﻬﺩﻴﺔ ﻭﺘﺎﺒﻊ ﻤﺤﻤﺩﹰﺍ‬
‫ﺍﻟﺯﺒﻴﺭﻱ ﺍﻟﺫﻱ ﻨﺎﺼﺭ ﻤﺤﻤﺩﺍﹰ‪ ،‬ﻭﻗﺎﺘل ﻤﻌﻪ ﺤﺘﻰ ﻤﻘﺘﻠﻪ ﺜﻡ ﺃﺴﺭ‬ ‫ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻴﻬﺎ ﻓﻘﻴﻪ ﺍﻟﻤﺩﻴﻨﺔ ﻭﻤﻔﺘﻴﻬﺎ ﻓﻲ ﺯﻤﺎﻨﻪ ﻤﺤﻤﺩ ﺒﻥ ﻋﺠﻼﻥ‬
‫ﻭﺍﻗﺘﻴﺩ ﺇﻟﻰ ﺍﻟﻤﻨﺼﻭﺭ‪ ،‬ﻭﺩﺍﺭ ﺒﻴﻨﻬﻤﺎ ﺤﻭﺍﺭ ﻴﺘﻤﺤﻭﺭ ﺤﻭل‬ ‫ﺍﻟﺫﻱ ﺨﺭﺝ ﻤﻊ ﻤﺤﻤﺩ ﻟﻤﺎ ﺜﺎﺭ ﺒﺎﻟﻤﺩﻴﻨﺔ‪ ،‬ﻭﻜﺎﻥ ﺃﺤﺩ ﻜﺒﺎﺭ‬
‫ﺨﺭﻭﺠﻪ ﻭﻤﺼﻴﺭ ﺍﻷﻤﻭﺍل ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﻌﻪ‪ ،‬ﻭﺘﻌﻭﺩ ﻤﻠﻜﻴﺘﻬﺎ‬ ‫ﺃﻨﺼﺎﺭﻩ‪ ،‬ﻭﺍﺸﺘﺭﻙ ﻓﻲ ﺍﻟﻘﺘﺎل ﻤﻌﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﺘل ﻤﺤﻤﺩ ﻭﻫﺯﻤﺕ‬
‫ﻟﻠﺩﻭﻟﺔ‪ ،‬ﻓﺄﺠﺎﺏ ﻋﺜﻤﺎﻥ‪ :‬ﺩﻓﻌﺘﻪ ﻷﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ‪ ،‬ﻓﻘﺎل ﺍﻟﻤﻨﺼﻭﺭ‪:‬‬ ‫ﻗﻭﺍﺘﻪ ﻫﺭﺏ ﺍﺒﻥ ﻋﺠﻼﻥ ﻭﺍﺴﺘﺨﻔﻰ‪ ،‬ﺜﻡ ﻭﻗﻊ ﻓﻲ ﺃﺴﺭ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‬
‫ﻭﻤﻥ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ؟ ﻗﺎل‪ :‬ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ‪ ،‬ﻗﺎل ﺍﻟﻤﻨﺼﻭﺭ‪ :‬ﺃﻭ‬ ‫ﻭﺍﻗﺘﻴﺩ ﺇﻟﻰ ﻭﺍﻟﻲ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ﺠﻌﻔﺭ ﺒﻥ ﺴﻠﻴﻤﺎﻥ ﺍﻟﻌﺒﺎﺴﻲ‬
‫ﻼ ﺒﻤﻜﺔ ﻓﻭﻓﻴﺕ ﺃﻨﺎ ﺒﺒﻴﻌﺘﻲ‬
‫ﺒﺎﻴﻌﺘﻪ؟ ﻗﺎل‪ :‬ﻗﺩ ﺒﺎﻴﻌﺕ ﺃﻨﺎ ﻭﺃﻨﺕ ﺭﺠ ﹰ‬ ‫ﺍﻟﺫﻱ ﺒﻜﱠﺘﻪ ﻭﻗﺭﱠﻋﻪ ﻋﻠﻰ ﺍﻟﺨﺭﻭﺝ ﻤﻊ ﻤﺤﻤﺩ‪ ،‬ﻭﺃﻤﺭ ﺒﻘﻁﻊ ﻴﺩﻩ‪،‬‬
‫)‪(99‬‬
‫ﻭﻨﻜﺜﺕ ﺒﻴﻌﺘﻙ ﻭﻏﺩﺭﺕ‪ ،‬ﻓﺸﺘﻤﻪ ﺍﻟﻤﻨﺼﻭﺭ‪ ،‬ﻭﺃﻤﺭ ﺒﻘﺘﻠﻪ ﻓﻘﺘل ‪.‬‬ ‫ﺸﺒﱢﻪ ﻋﻠﻴﻪ ﺃﻨﻪ‬
‫ﻻ ﺃﻥ ﻓﻘﻬﺎﺀ ﺍﻟﻤﺩﻴﻨﺔ ﺘﺩﺨﻠﻭﺍ ﻟﺩﻴﻪ‪ ،‬ﻭﻗﺎﻟﻭﺍ‪" :‬ﺇﻨﻪ ﹸ‬ ‫ﺇﱠ‬
‫)‪(92‬‬
‫ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻟﺘﻌﺎﻤل ﺍﻟﺸﺩﻴﺩ ﻤﻥ ﻗﺒل ﺍﻟﻤﻨﺼﻭﺭ ﻤﻊ ﻋﺜﻤﺎﻥ‬ ‫ﺍﻟﻤﻬﺩﻱ ﺍﻟﺫﻱ ﺠﺎﺀﺕ ﻓﻴﻪ ﺍﻟﺭﻭﺍﻴﺔ‪ ،‬ﻓﻌﻔﺎ ﻋﻨﻪ ﺠﻌﻔﺭ" ‪.‬‬
‫ﻭﻗﺘﻠﻪ‪ ،‬ﻭﺭﻓﺽ ﺍﻟﻌﻔﻭ ﻋﻨﻪ ﻴﻌﻭﺩ ﺇﻟﻰ ﻤﺴﺄﻟﺔ ﺘﺫﻜﻴﺭﻩ ﻟﻪ ﺒﺒﻴﻌﺘﻪ‬ ‫ﻭﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﺨﺭﺠﻭﺍ ﻤﻊ ﻤﺤﻤﺩ ﺒﺴﺒﺏ ﺍﻟﻤﻬﺩﻴﺔ ﻋﺒﺩﺍﷲ‬
‫ﺍﻟﺴﺭﻴﺔ ﻟﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ‪ ،‬ﻭﺃﻨﻪ ﻨﻜﺙ ﺘﻠﻙ ﺍﻟﺒﻴﻌﺔ ﺒﺘﻭﻟﻴﻪ‬ ‫ﺒﻥ ﺠﻌﻔﺭ ﺍﻟﻤﺨﺭﻤﻲ‪ ،‬ﺃﺤﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻔﺘﻭﻯ ﻓﻲ‬
‫‪- 337 -‬‬

‫ﺇﻀﺎﻓﺔ ﻷﺴﺒﺎﺏ ﺃﺨﺭﻯ‪ ،‬ﻓﻴﺫﻜﺭ ﺃﻥ ﺒﺸﻴﺭﹰﺍ ﻟﻤﺎ ﺨﺭﺝ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻟﺨﻼﻓﺔ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺼﺒﺢ ﺍﻟﻤﻨﺼﻭﺭ ﺨﻠﻴﻔﺔ ﻏﻴﺭ ﺸﺭﻋﻲ ﻴﺠﺏ‬
‫ﻴﺴﺘﺴﻘﻭﻥ ﻗﺎل‪" :‬ﺸﺎﻫﺕ ﺍﻟﻭﺠﻭﻩ )ﺜﻼﺜﹰﺎ(‪ ،‬ﻋُﺼﻲ ﺍﷲ ﻓﻲ ﻜل‬ ‫ﻗﺘﺎﻟﻪ‪ ،‬ﻭﻟﻌل ﺇﺼﺭﺍﺭ ﻋﺜﻤﺎﻥ ﺍﻟﻭﺍﺭﺩ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﺴﺎﺒﻕ ﻋﻠﻰ‬
‫ﺸﻲﺀ‪ ،‬ﻭﺍﻨﺘﻬﻜﺕ ﺍﻟﺤﺭﻡ‪ ،‬ﻭﺴﻔﻜﺕ ﺍﻟﺩﻤﺎﺀ …‪ ،‬ﻓﻠﻡ ﻴﺠﺘﻤﻊ ﻤﻨﻜﻡ‬ ‫ﺘﺴﻤﻴﺔ ﻤﺤﻤﺩ ﺒﺄﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻴﺩل ﻋﻠﻰ ﺍﺴﺘﻤﺭﺍﺭ ﻋﺩﻡ ﺍﻋﺘﺭﺍﻓﻪ‬
‫ﺍﺜﻨﺎﻥ ﻓﻴﻘﻭﻻ‪ :‬ﻫل ﻨﻐﻴﺭ ﻫﺫﺍ؟ ﻭﻫﻠﻡ ﺒﻨﺎ ﻨﺩﻉ ﺍﷲ ﺃﻥ ﻴﻜﺸﻑ‬ ‫ﺒﺸﺭﻋﻴﺔ ﺍﻟﻤﻨﺼﻭﺭ‪ ،‬ﻟﺫﻟﻙ ﻤﺎ ﺍﺴﺘﻁﺎﻉ ﺍﻟﻤﻨﺼﻭﺭ ﺇﺒﻘﺎﺀﻩ ﻋﻠﻰ ﻗﻴﺩ‬
‫ﻫﺫﺍ")‪.(108‬‬ ‫ﺍﻟﺤﻴﺎﺓ ﻟﺌﻼ ﻴﺸﺘﻬﺭ ﺃﻤﺭ ﺘﻠﻙ ﺍﻟﺒﻴﻌﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺼﺒﺢ‬
‫ﺃﻤﺭ ﺸﺭﻋﻴﺔ ﺨﻼﻓﺘﻪ ﻋﻠﻰ ﺍﻟﻤﺤﻙ)‪ ،(100‬ﻭﻟﻌل ﻫﺫﺍ ﺍﻟﺘﺼﺭﻑ‬
‫ﻫـ ‪ -‬ﺍﻟﻌـﺩل‬ ‫ﺍﻟﻌﻨﻴﻑ ﻟﻠﻤﻨﺼﻭﺭ ﻤﻊ ﻋﺜﻤﺎﻥ ﺃﺜﺎﺭ ﺍﺴﺘﻐﺭﺍﺏ ﻭﻟﻲ ﻋﻬﺩﻩ ﻋﻴﺴﻰ‬
‫ﻟﻌﺏ ﺍﻟﻌﺩل ﺍﻟﻤﻁﻠﻕ ﺒﻴﻥ ﺍﻟﺭﻋﻴﺔ ﺩﻭﺭﹰﺍ ﻤﻬﻤﹰﺎ ﻓﻲ ﻤﺸﺭﻭﻋﻴﺔ‬ ‫ﺒﻥ ﻤﻭﺴﻰ ﺍﻟﺫﻱ ﺸﺎﻫﺩﻩ ﻴﻌﻔﻭ ﻋﻥ ﺍﻷﺴﺭﻯ ﺃﻭ ﻴﺤﺒﺴﻬﻡ ﺒﻴﻨﻤﺎ‬
‫ﺍﻟﺴﻠﻁﺔ ﻓﻲ ﺍﻹﺴﻼﻡ‪ ،‬ﻟﺫﻟﻙ ﺴﻭﻏﺕ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺤﺭﻜﺎﺕ‬ ‫ﻴُﺼﺭ ﻋﻠﻰ ﻗﺘل ﻋﺜﻤﺎﻥ‪ ،‬ﻓﺨﺎﻁﺒﻪ ﻤﺴﺘﻐﺭﺒﹰﺎ‪" :‬ﻴﺎ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ‪،‬‬
‫ﺍﻟﻤﺴﻠﺤﺔ ﺍﻟﺠﻭﺭ ﻜﺄﺴﺎﺱ ﻟﺨﺭﻭﺠﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ‪ ،‬ﻭﺍﻨﻬﺎ ﺘﺭﻴﺩ‬ ‫ﻤﺎ ﺃﺸﻘﻰ ﻫﺫﺍ ﺒﻙ ﻤﻥ ﺒﻴﻨﻬﻡ")‪.(101‬‬
‫ﺘﺤﻘﻴﻕ ﺍﻟﻌﺩل ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻋﻠﻰ ﺃﺴﺎﺴﻪ ﺨﺭﺝ ﺍﻟﻌﺒﺎﺴﻴﻭﻥ ﻓﻲ‬
‫ﺜﻭﺭﺘﻬﻡ ﻋﻠﻰ ﺒﻨﻲ ﺃﻤﻴﺔ‪ ،‬ﻓﻘﺎل ﺍﻟﺴﻔﺎﺡ ﻓﻲ ﺨﻁﺒﺘﻪ ﺍﻷﻭﻟﻰ‬ ‫ﺩ ‪ -‬ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ‬
‫ﺒﺎﻟﻜﻭﻓﺔ)‪" ،(109‬ﻭﺜﺏ ﺒﻨﻭ ﺤﺭﺏ ﻭﻤﺭﻭﺍﻥ ﻓﺎﺒﺘﺯﻭﻫﺎ‪ ،‬ﻭﺘﺩﺍﻭﻟﻭﻫﺎ‬ ‫ﻜﺎﻨﺕ ﻤﺴﺄﻟﺔ ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻤﺴﺄﻟﺔ‬
‫ﺒﻴﻨﻬﻡ‪ ،‬ﻓﺠﺎﺭﻭﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﻅﻠﻤﻭﺍ ﺃﻫﻠﻬﺎ"‪ ،‬ﺜﻡ ﻋﻘﺏ ﻋﻤﻪ ﺩﺍﻭﺩ ﺒﻥ‬ ‫ﺤﺎﺴﻤﺔ ﻓﻲ ﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻤﺨﺘﻠﻑ‬
‫ﻋﻠﻲ ﺒﻘﻭﻟﻪ‪" :‬ﻤﺎ ﺨﺭﺠﻨﺎ ﻓﻲ ﻁﻠﺏ ﻫﺫﺍ ﺍﻷﻤﺭ‪ ،‬ﻭﻻ ﻟﻨﺤﻔﺭ ﻨﻬﺭﹰﺍ‪،‬‬ ‫ﺍﻟﻌﺼﻭﺭ‪ ،‬ﻭﻗﺩ ﺍﺘﻔﻘﺕ ﺍﻷﻤﺔ ‪ -‬ﻜﻤﺎ ﻴﻨﺹ ﺍﺒﻥ ﺤﺯﻡ‪ -‬ﻋﻠﻰ‬
‫ﻭﻻ ﻨﺒﻨﻲ ﻗﺼﺭﺍﹰ‪ ،‬ﻭﻟﻜﻡ ﺃﻥ ﻨﺤﻜﻡ ﻓﻴﻜﻡ ﺒﻤﺎ ﺃﻨﺯل ﺍﷲ‪ ،‬ﻭﻨﻌﻤل‬ ‫ﻭﺠﻭﺒﻬﺎ ﻭﺇﻥ ﺍﺨﺘﻠﻔﺕ ﻓﻲ ﻜﻴﻔﻴﺘﻬﺎ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﻜﺎﻥ ﻴﺭﻯ ﺍﻟﺼﺤﺎﺒﺔ‬
‫ﻓﻴﻜﻡ ﺒﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻨﺴﻴﺭ ﻓﻲ ﺍﻟﻌﺎﻤﺔ ﻤﻨﻜﻡ ﻭﺍﻟﺨﺎﺼﺔ ﺒﺴﻴﺭﺓ‬ ‫ﻭﻤﻥ ﺒﻌﺩﻫﻡ ﻭﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺃﻥ ﺍﻟﻐﺭﺽ ﻓﻲ ﺫﻟﻙ ﺇﻨﻤﺎ ﻫﻭ‬
‫ﺭﺴﻭل ﺍﷲ ‪.(110)"‬‬ ‫ﺒﺎﻟﻘﻠﺏ ﺃﻭ ﺒﺎﻟﻠﺴﺎﻥ ﺇﻥ ﻗﺩﺭ‪ ،‬ﻓﺈﻥ ﻁﻭﺍﺌﻑ ﻤﻥ ﺃﻫل ﺍﻟﺴﻨﺔ ﻭﺠﻤﻴﻊ‬
‫ﻭﻟﺫﻟﻙ ﺃﻜﺩ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺩل ﻜﺄﺤﺩ ﺃﺴﺱ‬ ‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺍﻟﺨﻭﺍﺭﺝ ﻭﺍﻟﺯﻴﺩﻴﺔ ﺫﻫﺒﺕ ﺇﻟﻰ ﺃﻥ ﺴل ﺍﻟﺴﻴﻭﻑ ﻓﻲ‬
‫ﺤﺭﻜﺘﻪ‪ ،‬ﻭﻨﻌﻰ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ﺃﻓﻌﺎﻟﻬﻡ ﺍﻟﺘﻲ ﺨﺎﻟﻔﻭﺍ ﻓﻴﻬﺎ ﻤﺒﺎﺩﺉ‬ ‫ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻭﺍﺠﺏ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﺩﻓﻊ‬
‫ﺜﻭﺭﺘﻬﻡ‪ ،‬ﻭﺨﺎﻟﻔﻭﺍ ﺒﺭﺃﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻟﺫﻟﻙ ﻗﺎل ﻤﺤﻤﺩ ﻓﻲ‬ ‫ﻻ ﺒﺫﻟﻙ‪ ،‬ﺇﻥ ﻜﺎﻥ ﺃﻫل ﺍﻟﺤﻕ ﻓﻲ ﻋﺼﺎﺒﺔ ﺘﻤﻜﻨﻬﻡ ﻤﻥ‬ ‫ﺍﻟﻤﻨﻜﺭ ﺇ ﱠ‬
‫)‪(102‬‬
‫ﺭﺩﻩ ﺍﻟﺜﺎﻨﻲ ﻋﻠﻰ ﺍﻟﻤﻨﺼﻭﺭ"‪ :‬ﻭﺇﻨﻤﺎ ﺨﺭﺠﺕ ﻷﺭﻴﺢ ﺍﻷﻤﺔ ﻤﻥ‬ ‫ﺍﻟﺩﻓﻊ ﻭﻟﻡ ﻴﻴﺄﺴﻭﺍ ﻤﻥ ﺍﻟﻅﻔﺭ ‪.‬‬
‫ﻅﻠﻤﻜﻡ ﻭﺨﺭﻭﺠﻜﻡ ﻭﺘﻌﺩﻴﻜﻡ")‪ ،(111‬ﻭﻗﺎل ﺇﺒﺭﺍﻫﻴﻡ ﻓﻲ ﺇﺤﺩﻯ‬ ‫ﻭﻟﻬﺫﺍ ﺍﻟﺴﺒﺏ ﻗﺎﻡ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﻤﻌﺘﺯﻟﺔ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﺯﻴﺩﻴﺔ‬
‫ﺨﻁﺒﻪ ﺒﺎﻟﺒﺼﺭﺓ ﻭﺍﺼﻔﹰﺎ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‪" :‬ﻋﻅﻤﻭﺍ ﻤﺎ ﺼﻐﺭ ﺍﷲ‪،‬‬ ‫ﻭﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺒﺘﺄﻴﻴﺩ ﺤﺭﻜﺔ ﻤﺤﻤﺩ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻰ‬
‫ﻭﺼﻐﺭﻭﺍ ﻤﺎ ﻋﻅﻡ")‪ ،(112‬ﻭﻴﻭﺭﺩ ﺍﻟﻤﺭﻋﺸﻲ ﺃﻥ ﻤﺤﻤﺩﹰﺍ ﺒﻌﺩ‬ ‫ﺃﺴﺎﺱ ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ‪ ،‬ﻭﻜﺎﻨﻭﺍ ﻴﻌﺘﻘﺩﻭﻥ‬
‫ﺇﻋﻼﻥ ﺤﺭﻜﺘﻪ ﻭﻋﺩ ﻤﻥ ﻨﻔﺴﻪ ﺍﻟﻌﺩل‪ ،‬ﻭﺫﻡ ﺍﻟﻤﻨﺼﻭﺭ)‪،(113‬ﻭﻫﻭ‬ ‫ﺃﻥ ﺍﺴﺘﻌﺩﺍﺩﺍﺕ ﺍﻟﺤﺭﻜﺔ ﻭﻗﻭﺍﺘﻬﺎ ﺘﻤﻜﻨﻬﻡ ﻤﻥ ﺍﻟﻨﺼﺭ‪ ،‬ﻭﻫﻭ ﺍﻷﻤﺭ‬
‫ﻤﺎ ﺃﻜﺩﻩ ﺃﻴﻀﹰﺎ ﺃﺤﺩ ﺃﺘﺒﺎﻉ ﻤﺤﻤﺩ ﻓﻲ ﺃﺜﻨﺎﺀ ﺨﻁﺎﺒﻪ ﻟﻪ‪" :‬ﺃﻨﺕ ﺘﺩﻋﻭ‬ ‫ﺍﻟﺫﻱ ﻴﺅﻤﻥ ﺒﻪ‪ ،‬ﻭﻋﻠﻰ ﺃﺴﺎﺴﻪ )ﺃﻭ ﺃﺤﺩ ﺃﺴﺴﻪ( ﺨﺭﺝ ﺒﻌﺽ‬
‫ﻟﻠﻌﺩل‪ ،‬ﻭﻨﻔﻲ ﺍﻟﺠﻭﺭ")‪.(114‬‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻤﺜل ﻋﺒﻴﺩﺍﷲ ﺒﻥ ﻋﻤﺭ‪ ،‬ﻭﻤﺤﻤﺩ ﺒﻥ ﻋﺠﻼﻥ‪ ،‬ﻭﻫﺸﻴﻡ ﺒﻥ‬
‫ﻭﻟﺫﻟﻙ ﻭﻗﻑ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻊ ﺍﻟﺤﺭﻜﺔ ﺍﺴﺘﻨﺎﺩﹰﺍ ﻟﻠﻤﻁﺎﻟﺒﺔ‬ ‫ﺒﺸﻴﺭ‪ ،‬ﻭﻤﻁﺭ ﺍﻟﻭﺭﺍﻕ‪ ،‬ﻭﻤﻥ ﺨﺭﺝ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻊ ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ‬
‫ﺒﺎﻟﻌﺩل‪ ،‬ﻭﺒﺴﺒﺏ ﺘﺠﺎﻭﺯﺍﺕ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻭﻤﻥ ﺃﻭﻟﺌﻙ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺸﻴﺭ‬ ‫ﺍﻟﺯﻜﻴﺔ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ)‪.(103‬‬
‫ﺍﻟﺭﺤﺎل ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﻌﺭﺽ ﺒﺎﻟﻤﻨﺼﻭﺭ ﻭﻴﻘﻭل‪" :‬ﺃﻴﻬﺎ ﺍﻟﻘﺎﺌل‬ ‫ﻭﻀﺭﺏ ﺍﺒﻥ ﺤﺯﻡ ﺍﻟﻤﺜل ﺒﻬﺅﻻﺀ ﻟﺘﺄﻴﻴﺩ ﺭﺃﻴﻪ ﻓﻲ ﺍﻟﺨﺭﻭﺝ‬
‫ﺒﺎﻷﻤﺱ ﺇﻥ ﻭﻟﻴﻨﺎ ﻋﺩﻟﻨﺎ ﻭﻓﻌﻠﻨﺎ ﻭﺼﻨﻌﻨﺎ‪ ،‬ﻓﻘﺩ ﻭﻟﻴﺕ‪ ،‬ﻓﺄﻱ ﻋﺩل‬ ‫ﻟﻸﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ)‪ ،(104‬ﻭﻫﻭ ﺃﻤﺭ ﻟﻴﺱ‬
‫ﺃﻅﻬﺭﺕ؟ ﻭﺃﻱ ﺠﻭﺭ ﺃﺯﻟﺕ؟ ﻭﺃﻱ ﻤﻅﻠﻭﻡ ﺃﻨﺼﻔﺕ؟ ﻤﺎ ﺃﺸﺒﻪ‬ ‫ﺒﻐﺭﻴﺏ ﻓﻲ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻟﻸﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻓﻘﺩ ﺨﺭﺝ‬
‫ﻻ ﺒﺭﺩ ﻋﺩل‬ ‫ﺍﻟﻴﻭﻡ ﺒﺎﻟﺒﺎﺭﺤﺔ ﺇﻥ ﻓﻲ ﺼﺩﺭﻱ ﺤﺭﺍﺭﺓ ﻻ ﻴﻁﻔﻴﻬﺎ ﺇ ﱠ‬ ‫ﺍﻟﻘﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻟﺤﺠﺎﺝ ﻟﻴﺄﻤﺭﻭﺍ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﻴﻨﻬﻭﺍ ﻋﻥ‬
‫ﺃﻭ ﺤﺭ ﺴﻨﺎﻥ")‪.(115‬‬ ‫ﺍﻟﻤﻨﻜﺭ ﻟﻤﺎ ﻅﻬﺭ ﻅﻠﻤﻪ ﻭﺘﺄﺨﻴﺭﻩ ﻟﻠﺼﻼﺓ)‪ ،(105‬ﻭﻫﻭ ﻤﻥ ﺃﺴﺒﺎﺏ‬
‫ﻭﻜﺎﻥ ﻤﻥ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺭﺌﻴﺴﺔ ﻟﻤﺸﺎﺭﻜﺔ ﻋﻠﻤﺎﺀ ﻭﺍﺴﻁ ﻓﻲ‬ ‫ﺨﺭﻭﺝ ﺍﻟﻤﺤﺩﺙ ﺍﻟﻌﻭﺍﻡ ﺒﻥ ﺤﻭﺸﺏ ﺍﻟﻭﺍﺴﻁﻲ ﺍﻟﺫﻱ ﻭﺼﻑ ﺒﺄﻨﻪ‬
‫ﺍﻟﺤﺭﻜﺔ ﺍﻟﺨﻁﺒﺔ ﺍﻟﺘﻲ ﺨﻁﺒﻬﺎ ﺒﻬﻡ ﻫﺎﺭﻭﻥ ﺒﻥ ﺴﻌﺩ ﺍﻟﻌﺠﻠﻲ‪،‬‬ ‫ﻜﺎﻥ ﺼﺎﺤﺏ ﺃﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ)‪.(106‬‬
‫ﻭﻨﻌﻰ ﻋﻠﻰ ﺃﺒﻲ ﺠﻌﻔﺭ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﻗﺘﻠﻪ ﺁل ﺭﺴﻭل ﺍﷲ‪ ،‬ﻭﻅﻠﻤﻪ‬ ‫ﻭﻤﻤﺎ ﻴﺅﻜﺩﻩ ﻗﻭل ﺠﻌﻔﺭ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻌﻠﻭﻱ ﻟﻌﺒﺩﺍﷲ ﺒﻥ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺎﺘﺒﻌﻪ ﻋﺒﺎﺩ ﺒﻥ ﺍﻟﻌﻭﺍﻡ‪ ،‬ﻭﻫﺸﻴﻡ ﺒﻥ ﺒﺸﻴﺭ‪ ،‬ﻭﺍﻟﻌﻼﺀ ﺒﻥ‬ ‫ﺍﻟﺤﺴﻥ‪" :‬ﺇﻥ ﻜﻨﺕ ﺘﺭﻴﺩ ﺃﻥ ﺘﺨﺭﺠﻪ ]ﻤﺤﻤﺩ[ ﻟﻴﺄﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ‬
‫ﺭﺍﺸﺩ‪ ،‬ﻭﺍﻟﻌﻭﺍﻡ ﺒﻥ ﺤﻭﺸﺏ‪ ،‬ﻭﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ)‪.(116‬‬ ‫ﻭﻴﻨﻬﻰ ﻋﻥ ﺍﻟﻤﻨﻜﺭ")‪ ،(107‬ﻭﻋﻠﻰ ﺃﺴﺎﺴﻪ ﺨﺭﺝ ﺒﺸﻴﺭ ﺍﻟﺭﺤﺎل‬
‫‪- 338 -‬‬

‫ﺍﻟﺜﻭﺭﻱ ﻜﺜﻴﺭﹰﺍ ﻹﻴﻤﺎﻨﻪ ﺒﺎﻟﺜﻭﺭﺓ‪ ،‬ﻭﺘﺄﻴﻴﺩﻩ ﻟﺤﺭﻜﺔ ﻤﺤﻤﺩ ﻭﺃﺨﻴﻪ‬ ‫ﻭﻋﻠﻰ ﺃﺴﺎﺱ ﻫﺫﺍ ﺍﻷﻤﺭ ﻨﺼﺭ ﺍﻟﺤﺭﻜﺔ ﻭﺃﻴﺩﻫﺎ ﺍﻟﻤﺤﺩﺙ‬
‫ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺇﻀﺎﻓﺔ ﻻﻨﺘﻘﺎﺩﻩ ﺍﻟﺸﺩﻴﺩ ﻟﻌﺒﺩﺍﻟﺤﻤﻴﺩ ﺒﻥ ﺠﻌﻔﺭ ﻭﺘﺸﻜﻴﻜﻪ‬ ‫ﻭﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﺩﻨﻲ ﻋﺒﺩﺍﷲ ﺒﻥ ﻫﺭﻤﺯ‪ ،‬ﻓﻘﺩ ﺭﻭﻯ ﻋﻨﻪ ﺍﻹﻤﺎﻡ ﻤﺎﻟﻙ‬
‫ﻓﻲ ﻋﺩﺍﻟﺘﻪ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﻓﻲ ﻤﺭﻭﻴﺎﺘﻪ ﺍﻟﺤﺩﻴﺜﻴﺔ ﻻﺸﺘﺭﺍﻜﻪ‬ ‫ﺒﻥ ﺃﻨﺱ ﺃﻨﻪ ﻜﺎﻥ ﻴﺄﻤﺭ ﺍﻟﺠﺎﺭﻴﺔ‪ ،‬ﻓﺘﻐﻠﻕ ﺍﻟﺒﺎﺏ ﺜﻡ ﻴﺫﻜﺭ ﺃﻭل ﻫﺫﻩ‬
‫ﺒﺎﻟﺤﺭﻜﺔ)‪.(123‬‬ ‫ﺍﻷﻤﺔ ﻭﻴﺫﻜﺭ ﺍﻟﻌﺩل ﺜﻡ ﻴﺒﻜﻲ ﺤﺘﻰ ﺘﺨﻀل ﻟﺤﻴﺘﻪ)‪.(117‬‬
‫ﻭﺒﻠﻎ ﺍﻷﻤﺭ ﺒﺴﻔﻴﺎﻥ ﺍﻟﺜﻭﺭﻱ ﻓﻲ ﻤﻌﺎﺭﻀﺘﻪ ﻟﺤﺭﻜﺔ ﻤﺤﻤﺩ‬ ‫ﻭﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻴﻪ ﺸﺎﺭﻙ ﻓﻲ ﺍﻟﺤﺭﻜﺔ ﺃﺤﺩ ﺯﻋﻤﺎﺀ ﺍﻟﻤﻌﺘﺯﻟﺔ‬
‫ﻭﺍﻟﺘﺸﻜﻴﻙ ﺒﻤﻬﺩﻴﺘﻪ ﺍﺸﺘﺭﺍﻁﻪ ﺍﺠﺘﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻠﻰ ﺍﻟﻤﻬﺩﻱ‬ ‫ﻤﻁﺭ ﺍﻟﻭﺭﺍﻕ ﺍﻟﺫﻱ ﺨﺎﻁﺏ ﺍﻟﻤﻨﺼﻭﺭ ﻟﻤﺎ ﺃﺴﺭ‪ ،‬ﻭﺫﻜﺭﻩ‬
‫ﺍﻟﻤﻨﺘﻅﺭ ﻻﺘﺒﺎﻋﻪ‪ ،‬ﻭﻟﻌل ﺫﻟﻙ ﻭﺍﻀﺢ ﻓﻲ ﻨﻘﺩﻩ ﻟﻌﺒﺩﺍﻟﺤﻤﻴﺩ ﺒﻥ‬ ‫ﺍﻟﻤﻨﺼﻭﺭ ﺒﺼﺤﺒﺘﻪ ﺇﻴﺎﻩ ﻭﺇﻨﻌﺎﻤﻪ ﻋﻠﻴﻪ‪ ،‬ﺒﻘﻭﻟﻪ‪" :‬ﻨﺴﻴﻨﺎﻫﺎ ﺒﻨﺴﻴﺎﻨﻙ‬
‫ﺠﻌﻔﺭ ﺤﻴﺙ ﻴﻘﻭل‪" :‬ﺇﻥ ﻤ ﱠﺭ ﺒﻙ ﺍﻟﻤﻬﺩﻱ ﻭﺃﻨﺕ ﻓﻲ ﺍﻟﺒﻴﺕ ﻓﻼ‬ ‫ﻜﺘﺎﺏ ﺍﷲ ﻭﺴﻨﺔ ﺭﺴﻭﻟﻪ ‪ ،‬ﻭﺘﻀﻴﻴﻌﻙ ﺃﻤﻭﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ‪ ،‬ﻓﻘﺘﻠﻪ‬
‫ﺘﺨﺭﺝ ﺤﺘﻰ ﻴﺠﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ")‪ ،(124‬ﻭﻓﻲ ﻓﺘﻭﺍﻩ ﻟﺘﻠﻤﻴﺫﻩ ﺤﻔﺹ‬ ‫ﺍﻟﻤﻨﺼﻭﺭ")‪.(118‬‬
‫ﺒﻥ ﻏﻴﺎﺙ ﺍﻟﺫﻱ ﺴﺄﻟﻪ ﻋﻥ ﺇﻜﺜﺎﺭ ﺍﻟﻨﺎﺱ ﻓﻲ ﺃﻤﺭ ﺍﻟﻤﻬﺩﻱ‪ ،‬ﻭﻋﻥ‬
‫ﺭﺃﻴﻪ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻓﺄﺠﺎﺏ‪" :‬ﺇﻥ ﻤ ﱠﺭ ﻋﻠﻰ ﺒﺎﺒﻙ‪ ،‬ﻓﻼ ﺘﻜﻥ ﻓﻴﻪ ﻓﻲ‬ ‫ﻭ ‪ -‬ﺍﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻟﻠﻔﻲﺀ‬
‫ﺸﻲﺀ ﺤﺘﻰ ﻴﺠﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ")‪ .(125‬ﻭﻜﺄﻨﻪ ﻤﻥ ﺨﻼل ﺍﺸﺘﺭﺍﻁﻪ‬ ‫ﺸﻜﻠﺕ ﻤﺴﺄﻟﺔ ﺍﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻷﻤﻭﺍل ﺒﻴﺕ ﻤﺎل ﺍﻟﻤﺴﻠﻤﻴﻥ‬
‫ﺇﺠﻤﺎﻉ ﺍﻷﻤﺔ ﻓﻲ ﺍﺘﺒﺎﻉ ﺍﻟﻤﻬﺩﻱ ﻴﻨﻬﻰ ﺒﺸﻜل ﻭﺍﻀﺢ ﻋﻥ ﺍﻟﺜﻭﺭﺓ‬ ‫ﺩﻭﺭﹰﺍ ﻤﻬﻤﹰﺎ ﻓﻲ ﺨﺭﻭﺝ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻠﻰ ﺍﻟﺨﻠﻔﺎﺀ‬
‫ﺒﺸﻜل ﻤﻁﻠﻕ‪.‬‬ ‫ﻤﻁﺎﻟﺒﻴﻥ ﺒﺎﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻟﻬﺎ‪ ،‬ﻭﻋﺩﻡ ﺍﺤﺘﺠﺎﻥ ﺍﻟﺨﻠﻔﺎﺀ ﻟﺘﻠﻙ‬
‫ﻭﻗﺩ ﺃﺸﺎﺭ ﺍﻷﺼﻔﻬﺎﻨﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﺜﻭﺭﻱ ﺘﻌﺎﻁﻑ ﻓﻲ ﺴﻨﺔ‬ ‫ﺍﻷﻤﻭﺍل‪ ،‬ﻭﺇﻨﻔﺎﻗﻬﺎ ﻓﻴﻤﺎ ﻻ ﻴﺨﺩﻡ ﻤﺼﻠﺤﺔ ﺍﻟﺭﻋﻴﺔ‪ ،‬ﻭﺃﺨﺫﻫﻡ‬
‫‪140‬ﻫـ‪757/‬ﻡ ﻤﻊ ﺤﺭﻜﺔ ﻤﺤﻤﺩ‪ ،‬ﻭﺴﺄل ﻋﻨﻪ‪ ،‬ﻭﻗﺎل ﻓﻴﻪ‪" :‬ﺇﻥ‬ ‫ﻟﺤﻘﻭﻕ ﺍﻟﺭﻋﻴﺔ ﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺭﻜﺯ ﻋﻠﻴﻪ ﻤﺤﻤﺩ ﻓﻲ ﺨﻁﺒﻪ ﺒﻌﺩ‬
‫ﻴﺭﺩ ﺍﷲ ﺒﻬﺫﻩ ﺍﻷﻤﺔ ﺨﻴﺭﹰﺍ ﻴﺠﻤﻊ ﺃﻤﺭﻫﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺭﺠل")‪،(126‬‬ ‫ﺇﻋﻼﻥ ﺤﺭﻜﺘﻪ‪ ،‬ﻓﻘﺎل ﻓﻲ ﺇﺤﺩﻯ ﺨﻁﺒﻪ‪" :‬ﻓﺈﻨﻪ ﻜﺎﻥ ﻤﻥ ﺃﻤﺭ ﻫﺫﺍ‬
‫ﻭﻻ ﻴﻌﻀﺩ ﺍﻷﺼﻔﻬﺎﻨﻲ ﻓﻲ ﺭﻭﺍﻴﺘﻪ ﺃﻱ ﻤﺼﺩﺭ ﺁﺨﺭ‪ ،‬ﻭﺭﻭﺍﺘﻪ ﻓﻲ‬ ‫ﺍﻟﻁﺎﻏﻴﺔ ﻋﺩﻭ ﺍﷲ ﺃﺒﻲ ﺠﻌﻔﺭ ﻤﻥ ﺒﻨﺎﺌﻪ ﺍﻟﻘﺒﺔ ﺍﻟﺨﻀﺭﺍﺀ ﺍﻟﺘﻲ‬
‫ﻫﺫﻩ ﺍﻟﺭﻭﺍﻴﺔ ﻋﻠﻭﻴﻭﻥ ﻭﺸﻴﻌﺔ‪ ،‬ﻓﺒﺎﻟﺘﺎﻟﻲ ﻴﻜﻭﻥ ﻗﺒﻭل ﻫﺫﺍ ﺍﻻﻨﻔﺭﺍﺩ‬ ‫ﺒﻨﺎﻫﺎ ﻤﻌﺎﻨﺩﹰﺍ ﷲ ﻓﻲ ﻤﻠﻜﻪ ﻭﺘﺼﻐﻴﺭﹰﺍ ﻟﻠﻜﻌﺒﺔ")‪.(119‬‬
‫ﺼﻌﺒﹰﺎ ﺨﺎﺼﺔ ﺇﺫﺍ ﺃﺨﺫﻨﺎ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﻟﺘﻲ ﺫﻜﺭﻨﺎﻫﺎ ﺴﺎﺒﻘﹰﺎ ﺒﻌﻴﻥ‬ ‫ﻭﻟﺫﻟﻙ ﺍﻨﻀﻡ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺤﺭﻜﺔ ﻤﻁﺎﻟﺒﻴﻥ ﺒﺎﻟﺘﻭﺯﻴﻊ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﺘﻲ ﺘﺅﻜﺩ ﻤﻌﺎﺭﻀﺔ ﺴﻔﻴﺎﻥ ﻟﻠﺜﻭﺭﺓ ﺒﺸﻜل ﻋﺎﻡ‪،‬‬ ‫ﺍﻟﻌﺎﺩل ﻟﻠﻔﻲﺀ‪ ،‬ﻭﻤﻥ ﺃﺒﺭﺯﻫﻡ ﻫﺎﺭﻭﻥ ﺒﻥ ﺴﻌﺩ‪ ،‬ﻭﻓﻘﻬﺎﺀ ﻭﺍﺴﻁ‬
‫ﻭﻟﺤﺭﻜﺔ ﻤﺤﻤﺩ ﺒﺼﻭﺭﺓ ﺨﺎﺼﺔ‪.‬‬ ‫ﻭﻤﺤﺩﺜﻭﻫﺎ ﺍﻟﺫﻴﻥ ﺫﻜﺭﻨﺎﻫﻡ ﻓﻲ ﻤﻭﻀﻭﻉ ﺍﻟﻌﺩل‪ ،‬ﻭﻋﺒﺭ ﻋﻥ‬
‫ﻭﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﻋﺎﺭﻀﻭﺍ ﺍﻟﺤﺭﻜﺔ ﺨﻭﻓﹰﺎ ﻤﻥ ﺍﻟﻔﺘﻨﺔ ﺍﻟﻔﻘﻴﻪ‬ ‫ﻤﻭﻗﻔﻬﻡ ﻫﺎﺭﻭﻥ ﺒﻥ ﺴﻌﺩ ﺒﻘﻭﻟﻪ ﻋﻥ ﺍﻟﻤﻨﺼﻭﺭ‪" :‬ﺃﺨﺫﻩ ﺍﻷﻤﻭﺍل‬
‫ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﺫﺌﺏ )ﺕ‪158‬ﻫـ‪774/‬ﻡ( ﺍﻟﺫﻱ‬ ‫ﻭﻭﻀﻌﻬﺎ ﻓﻲ ﻏﻴﺭ ﻤﻭﺍﻀﻌﻬﺎ")‪ (120‬ﻭﺒﺸﻴﺭ ﺍﻟﺭﺤﺎل ﺍﻟﺫﻱ ﻜﺎﻥ‬
‫ﻟﺯﻡ ﻤﻨﺯﻟﻪ ﻟﻤﺎ ﺜﺎﺭ ﻤﺤﻤﺩ ﺒﺎﻟﻤﺩﻴﻨﺔ‪ ،‬ﻭﺭﻓﺽ ﻤﻐﺎﺩﺭﺓ ﻤﻨﺯﻟﻪ ﺤﺘﻰ‬ ‫ﻴﻌﺭﺽ ﺒﺎﻟﻤﻨﺼﻭﺭ ﻭﻴﻘﻭل ﻟﻠﻤﺤﺘﺎﺠﻴﻥ‪" :‬ﺇﻥ ﻟﻜﻡ ﺤﻘﹰﺎ ﻋﻨﺩ ﺭﺠل‬
‫ﺍﻨﺘﻬﺎﺀ ﺍﻟﺤﺭﻜﺔ)‪ ،(127‬ﻭﺍﻟﻤﺤﺩﺙ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺍﻟﺫﻱ ﻫﺭﺏ‬ ‫ﻫﺎﻫﻨﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﺎﻨﻨﻲ ﻋﻠﻴﻪ ﻫﺅﻻﺀ ﺃﺨﺫﺕ ﻟﻜﻡ ﺤﻘﻜﻡ ﻓﺄﻏﻨﺎﻜﻡ")‪.(121‬‬
‫ﺇﻟﻰ ﻤﻜﺔ ﻤﻥ ﺍﻟﻤﺩﻴﻨﺔ ﻟﻤﺎ ﻋﺭﺽ ﻋﻠﻴﻪ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ‬ ‫ﻭﻤﺜﻠﻤﺎ ﺤﻅﻴﺕ ﺍﻟﺤﺭﻜﺔ ﺒﺘﺄﻴﻴﺩ ﻤﺠﻤﻭﻋﺔ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻨﺼﺭﺘﻪ)‪ ،(128‬ﻭﺍﺘﺨﺫ ﺍﻟﻤﻭﻗﻑ ﻨﻔﺴﻪ ﺍﻟﻤﺤﺩﺙ ﻋﺎﺼﻡ ﺒﻥ ﻋﻠﻲ‬ ‫ﻭﺍﺠﻬﺕ ﺃﻴﻀ ﹰﺎ ﻤﻌﺎﺭﻀﺔ ﻤﻥ ﻤﺠﻤﻭﻋﺔ ﺃﺨﺭﻯ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫)ﺕ‪224‬ﻫـ‪838/‬ﻡ( ﺍﻟﺫﻱ ﺩﻋﺎﻩ ﺇﺒﺭﺍﻫﻴﻡ ﻟﺘﺄﻴﻴﺩﻩ ﺒﻌﺩ ﺴﻴﻁﺭﺘﻪ‬ ‫ﻭﻜﺎﻨﺕ ﻤﻌﺎﺭﻀﺘﻬﻡ ﻟﻠﺤﺭﻜﺔ ﻤﺘﻌﺩﺩﺓ ﺍﻷﺴﺒﺎﺏ‪ ،‬ﻭﺘﻤﺤﻭﺭﺕ ﺤﻭل‪:‬‬
‫ﻋﻠﻰ ﺍﻟﺒﺼﺭﺓ‪ ،‬ﻓﺎﻋﺘل ﻋﻠﻴﻪ ﺒﺎﻟﻤﺭﺽ ﺜﻡ ﻫﺭﺏ ﻤﻨﻪ)‪.(129‬‬
‫ﺃ ‪ -‬ﺍﻟﺨﻭﻑ ﻤﻥ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻋﺔ‬
‫ﺏ ‪ -‬ﺍﻟﺒﻴﻌﺔ ﺍﻟﻤﺘﻘﺩﻤﺔ‬ ‫ﻜﺎﻥ ﺍﻟﺨﻭﻑ ﻤﻥ ﺍﻟﻔﺘﻨﺔ ﻭﻤﺨﺎﻟﻔﺔ ﺠﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ‪،‬‬
‫ﺍﺴﺘﻨﺩ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﻜﻤﺎ ﺃﺴﻠﻔﻨﺎ‪ -‬ﺇﻟﻰ ﺭﺅﻴﺔ ﺍﻟﺒﻴﻌﺔ ﻹﻤﺎﻡ‬ ‫ﻭﺍﻻﻨﻔﺭﺍﺩ ﻋﻨﻬﺎ ﻤﻥ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺩﻓﻌﺕ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﺤﺩ ﻭﻻ ﻴﺠﻭﺯ ﺍﻟﺒﻴﻌﺔ ﻟﻐﻴﺭﻩ ﺤﺘﻰ ﻭﻓﺎﺘﻪ‪ ،‬ﻭﺒﻨﺎ ًﺀ ﻋﻠﻴﻪ ﻜﺎﻥ‬ ‫ﻟﺭﻓﺽ ﺍﻟﺤﺭﻜﺔ ﻭﻤﻌﺎﺩﺍﺘﻬﺎ‪ ،‬ﻭﺘﺨﺫﻴل ﺍﻟﻨﺎﺱ ﻋﻥ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ‬
‫ﺭﺃﻴﻬﻡ ﺃﻥ ﻤﻥ ﺒﺎﻴﻊ ﺨﻠﻴﻔﺔ ﻻ ﻴﺼﺢ ﻟﻪ ﺃﻥ ﻴﺒﺎﻴﻊ ﻏﻴﺭﻩ ﺤﺘﻰ‬ ‫ﺍﻟﺤﺭﻜﺔ‪ ،‬ﻭﻟﻌل ﺯﻋﻴﻡ ﻫﺫﺍ ﺍﻻﺘﺠﺎﻩ ﻫﻭ ﺍﻟﻤﺤﺩﺙ ﺍﻟﻤﺸﻬﻭﺭ ﺴﻔﻴﺎﻥ‬
‫ﻴﻤﻭﺕ ﺍﻟﻤﺒﺎﻴﻊ ﻟﻪ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﺒﻴﻌﺔ ﻤﺤﻤﺩ ﻓﻲ ﺃﻭﺍﺨﺭ ﺨﻼﻓﺔ ﺒﻨﻲ‬ ‫ﺍﻟﺜﻭﺭﻱ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺭﻓﺽ ﻓﻜﺭﺓ ﺍﻟﺜﻭﺭﺓ ﻋﻠﻰ ﺍﻟﺨﻠﻔﺎﺀ‪ ،‬ﻟﺫﻟﻙ ﻟﻡ‬
‫ﺃﻤﻴﺔ ﺴﺭﻴﺔ ﻟﻡ ﻴﺸﻬﺩﻫﺎ ﻤﻌﻅﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻤﻥ‬ ‫ﻴﺸﺎﺭﻙ ﺒﺎﻟﺤﺭﻜﺔ ﻭﻟﻡ ﻴﻔﺕ ﺒﺘﺄﻴﻴﺩﻫﺎ ﺭﻏﻡ ﻤﻌﺎﺭﻀﺘﻪ ﺍﻟﺴﻠﻤﻴﺔ‬
‫ﺒﺎﻴﻌﻭﺍ ﻟﻠﻤﻨﺼﻭﺭ ﺍﻋﺘﺒﺭﻭﺍ ﺒﻴﻌﺘﻪ ﻫﻲ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻻ ﻴﺠﻭﺯ ﻨﻘﻀﻬﺎ‬ ‫ﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻭﺭﻓﻀﻪ ﺍﻟﺩﺨﻭل ﻋﻠﻰ ﺨﻠﻔﺎﺌﻬﻡ‪ ،‬ﻭﺍﻟﻌﻤل‬
‫ﻻ ﺒﻭﻓﺎﺘﻪ‪ ،‬ﻭﻟﺫﻟﻙ ﺭﻓﺽ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻤﺒﺎﻴﻌﺔ ﻤﺤﻤﺩ ﺤﻴﻥ‬ ‫ﺇﱠ‬ ‫ﻀﻤﻥ ﻤﺅﺴﺴﺎﺘﻬﻡ)‪ ،(122‬ﻜﻤﺎ ﺍﺘﺨﺫ ﻤﻭﺍﻗﻑ ﻤﻌﺎﺩﻴﺔ ﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﺫﻱ‬
‫ﺇﻋﻼﻥ ﺤﺭﻜﺘﻪ‪ ،‬ﻭﺭﻓﻀﻬﺎ ﻟﺒﻴﻌﺘﻬﻡ ﻟﻠﻤﻨﺼﻭﺭ‪ ،‬ﻭﺭﺒﻤﺎ ﻟﻬﺫﺍ ﺍﻟﺴﺒﺏ‬ ‫ﺃﻴﺩﻭﺍ ﺍﻟﺤﺭﻜﺔ ﻤﺜل ﺍﻟﺤﺴﻥ ﺒﻥ ﺼﺎﻟﺢ ﺒﻥ ﺤﻲ ﺍﻟﺫﻱ ﺍﻨﺘﻘﺩﻩ‬
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‫ﺍﻟﺭﻓﺽ ﻷﻓﻜﺎﺭ ﺍﻟﺤﺭﻜﺔ ﻭﺃﻓﻜﺎﺭ ﻤﻨﺎﺼﺭﻴﻬﺎ‪ ،‬ﻟﺫﻟﻙ ﻋﺎﺭﺽ ﺍﻟﻔﻘﻴﻪ‬ ‫ﻗﺎﻡ ﺍﻟﺤﺴﻥ ﺒﻥ ﻤﻌﺎﻭﻴﺔ ﻭﺍﻟﻲ ﻤﺤﻤﺩ ﻋﻠﻰ ﻤﻜﺔ ﺒﺈﻋﻼﻥ ﻭﻓﺎﺓ‬
‫ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻭﻥ ﺒﻥ ﺃﺭﻁﺒﺎﻥ ﺍﻟﺤﺭﻜﺔ ﻭﺃﻓﻜﺎﺭ ﻤﺅﻴﺩﻴﻬﺎ ﻤﻥ‬ ‫ﺍﻟﻤﻨﺼﻭﺭ ﻟﻴﺘﻘﺒل ﻤﻥ ﻴﻌﺘﺭﺽ ﻤﻥ ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﺒﻴﻌﺔ ﻤﺤﻤﺩ‬
‫ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﻟﻬﺫﺍ ﺃﻤﺭ ﺒﻌﺩ ﺍﻨﺘﺼﺎﺭ ﺍﻟﺤﺭﻜﺔ ﻭﺴﻴﻁﺭﺘﻬﺎ ﻋﻠﻰ‬ ‫ﺒﺄﺴﺒﻘﻴﺔ ﺒﻴﻌﺔ ﺍﻟﻤﻨﺼﻭﺭ ﻋﻠﻰ ﺍﻟﻤﺒﺎﻴﻌﺔ ﻟﻭﻓﺎﺓ ﺍﻟﻤﻨﺼﻭﺭ)‪،(130‬‬
‫ﺍﻟﺒﺼﺭﺓ ﺒﺴﺩ ﺃﺒﻭﺍﺏ ﺩﺍﺭﻩ‪ ،‬ﻭﻜﺎﻨﺕ ﺸﺎﺭﻋﺔ ﻋﻠﻰ ﺴﻜﺔ ﺍﻟﻤﺭﺒﺩ‪،‬‬ ‫ﻭﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﺼﺭﺤﻭﺍ ﺒﻬﺫﺍ ﺍﻷﻤﺭ ﺍﻟﻤﺤﺩﺙ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ‬
‫ﻓﻐﻠﻘﺕ‪ ،‬ﻭﻤﻨﻊ ﻜل ﺃﻫﻠﻪ ﻤﻥ ﺍﻟﺨﺭﻭﺝ‪ ،‬ﺤﺘﻰ ﻤﻥ ﺍﻟﻨﻅﺭ ﻤﻥ‬ ‫ﻤﺤﻤﺩ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺘﻴﻤﻲ ﺍﻟﺫﻱ ﺭﻓﺽ ﻤﺒﺎﻴﻌﺔ ﻤﺤﻤﺩ ﻟﻤﺎ ﻋﺭﺽ‬
‫ﺍﻷﺒﻭﺍﺏ)‪ ،(136‬ﺜﻡ ﺒﺩﺃ ﻨﺸﺎﻁﻪ ﻓﻲ ﺘﺨﺫﻴل ﺍﻟﻨﺎﺱ ﻋﻥ ﺇﺒﺭﺍﻫﻴﻡ‪،‬‬ ‫ﻋﻠﻴﻪ ﺍﻟﺒﻴﻌﺔ ﺒﺤﺠﺔ ﻤﺒﺎﻴﻌﺘﻪ ﻟﻠﻤﻨﺼﻭﺭ ﻭﻗﺎل ﻟﻪ‪" :‬ﻗﺩ ﺒﺎﻴﻌﺕ ﻷﺒﻲ‬
‫ﻭﺤﺎﻭل ﻤﻨﻌﻬﻡ ﻤﻥ ﺍﻻﺸﺘﺭﺍﻙ ﻓﻴﻬﺎ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻥ ﻨﺸﺎﻁﻪ ﻟﻔﺕ ﺍﻨﺘﺒﺎﻩ‬ ‫ﺠﻌﻔﺭ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ")‪.(131‬‬
‫ﺃﻋﺩﺍﺌﻪ ﻭﻤﺨﺎﻟﻔﻴﻪ ﻓﻜﺭﻴﹰﺎ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﻓﻨﻘﻠﻭﺍ ﺍﻷﻤﺭ ﻹﺒﺭﺍﻫﻴﻡ‪،‬‬ ‫ﻭﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ ﻫﻨﺎ ﺃﻥ ﻤﺴﺄﻟﺔ ﺍﻟﺒﻴﻌﺔ ﺍﻟﻤﺘﻘﺩﻤﺔ ﻟﻌﺒﺕ ﺩﻭﺭﹰﺍ ﻓﻲ‬
‫ﻭﻗﺎﻟﻭﺍ‪ :‬ﻫﺎﻫﻨﺎ ﺭﺠل ﻴُﺭﺒﱢﺙ ﻋﻨﻙ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺄﺭﺴل ﺇﻟﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ‪:‬‬ ‫ﺘﺭﺩﺩ ﺒﻌﺽ ﺃﻫل ﺍﻟﻤﺩﻴﻨﺔ ﻓﻲ ﻤﺒﺎﻴﻌﺔ ﻤﺤﻤﺩ ﻟﺒﻴﻌﺘﻬﻡ ﻟﻠﻤﻨﺼﻭﺭ‪،‬‬
‫ﺃﻥ ﻤﺎﻟﻲ ﻭﻟﻙ؟ ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﺒﻥ ﻋﻭﻥ ﻓﻬﻡ ﻤﻥ ﻫﺫﻩ ﺍﻟﺭﺴﺎﻟﺔ ﺃﻥ‬ ‫ﻓﻜﺎﻥ ﺃﻥ ﻗﺎﻡ ﺍﻹﻤﺎﻡ ﻤﺎﻟﻙ ﺒﻀﺭﺏ ﻓﻜﺭﺓ ﺒﻴﻌﺔ ﺍﻟﻤﻨﺼﻭﺭ ﺍﻟﻤﺘﻘﺩﻤﺔ‬
‫ﺃﻤﺭﻩ ﺍﻨﻜﺸﻑ‪ ،‬ﻭﺃﻨﻪ ﻗﺩ ﻴﻬﺎﺠﻡ ﻤﻥ ﻗﺒل ﺃﺘﺒﺎﻉ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻓﺨﺭﺝ‬ ‫ﻓﻲ ﻤﺸﺭﻭﻋﻴﺘﻬﺎ ﻤﻥ ﺨﻼل ﺍﻹﻓﺘﺎﺀ ﺒﺄﻥ ﺒﻴﻌﺔ ﺍﻟﻤﻨﺼﻭﺭ ﻜﺎﻨﺕ‬
‫ﻋﻥ ﺍﻟﺒﺼﺭﺓ ﻫﺎﺭﺒﹰﺎ ﻭﻨﺯل ﺍﻟﻘﺭﻴﻅﻴﺔ ﻗﺭﺏ ﺍﻟﺒﺼﺭﺓ‪ ،‬ﻭﺃﻏﻠﻕ‬ ‫ﻜﺭﻫﹰﺎ ﺒﺎﻴﻌﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻏﺼﺒﹰﺎ ﺩﻭﻥ ﺍﺨﺘﻴﺎﺭ‪ ،‬ﻭﻻ ﻴﻤﻴﻥ ﻋﻠﻰ‬
‫ﺒﺎﺒﻪ)‪.(137‬‬ ‫ﻤﻜﺭﻩ‪ ،‬ﻤﻤﺎ ﺠﻌل ﺍﻟﻨﺎﺱ ﻴﺒﺎﻴﻌﻭﻥ ﻤﺤﻤﺩﺍﹰ‪ ،‬ﻭﻴﻨﻘﻀﻭﻥ ﺒﻴﻌﺘﻬﻡ‬
‫ﻟﻠﻤﻨﺼﻭﺭ)‪.(132‬‬
‫ﻫـ ‪ -‬ﺍﻻﻗﺘﻨﺎﻉ ﺒﻔﺸل ﺍﻟﺤﺭﻜﺔ‬
‫ﺩﻓﻊ ﺍﻗﺘﻨﺎﻉ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺒﻌﺩﻡ ﻗﺩﺭﺓ ﺍﻟﺤﺭﻜﺔ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺡ‬ ‫ﺝ ‪ -‬ﺍﻟﻭﻻﺀ ﻟﻠﻌﺒﺎﺴﻴﻴﻥ ﻭﺍﻻﻗﺘﻨﺎﻉ ﺒﺄﺤﻘﻴﺘﻬﻡ ﻓﻲ ﺍﻟﺴﻠﻁﺔ‬
‫ﺇﻟﻰ ﻋﺩﻡ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﺩﻡ ﺘﺄﻴﻴﺩﻫﺎ‪ ،‬ﺨﺎﺼﺔ ﺒﻌﺩ ﺍﺨﺘﻴﺎﺭ‬ ‫ﻜﺎﻥ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺍﻟﻤﺅﻴﺩﻴﻥ ﻟﻠﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻤﺘﺒﻨﻴﻥ ﻟﺼﺤﺔ‬
‫ﻤﺤﻤﺩ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ﻤﺭﻜﺯﹰﺍ ﻟﻠﺤﺭﻜﺔ‪ ،‬ﻭﻫﻲ ﻤﻨﻁﻘﺔ ﻤﺤﺩﻭﺩﺓ‬ ‫ﺨﻼﻓﺘﻬﻡ‪ ،‬ﻟﺫﻟﻙ ﺭﻓﻀﻭﺍ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻟﻬﻡ‪،‬‬
‫ﺍﻟﻤﻭﺍﺭﺩ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻤﻘﺎﺭﻨﺔ ﺒﻤﻭﺍﺭﺩ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻷﺨﺭﻯ‬ ‫ﻭﻗﺎﻤﻭﺍ ﺒﻤﺴﺎﻋﺩﺘﻬﻡ ﻓﻲ ﻗﻤﻊ ﺘﻠﻙ ﺍﻟﺤﺭﻜﺎﺕ ﺒﻜل ﺠﻬﺩ ﻤﻤﻜﻥ‪،‬‬
‫ﻤﺜل ﺍﻟﻌﺭﺍﻕ‪ ،‬ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﺨﺭﺍﺴﺎﻥ‪ ،‬ﻭﻤﺼﺭ‪ .‬ﻭﻟﻌل ﺃﺒﺭﺯ ﻤﺜﺎل‬ ‫ﻭﻜﺎﻥ ﻋﻠﻰ ﺭﺃﺱ ﻫﺅﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺎﻀﻲ ﺴﻭﺍﺭ ﺒﻥ ﻋﺒﺩﺍﷲ‬
‫ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺘﻭﺠﻪ ﻤﺎ ﻗﺎﻟﻪ ﻨﺎﻓﻊ ﺒﻥ ﺜﺎﺒﺕ ﺒﻥ ﻋﺒﺩﺍﷲ ﺒﻥ ﺍﻟﺯﺒﻴﺭ‬ ‫)ﺕ‪156‬ﻫـ‪772/‬ﻡ( ﻗﺎﻀﻲ ﺍﻟﺒﺼﺭﺓ ﺍﻟﺫﻱ ﺭﻓﺽ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ‬
‫ﻓﻲ ﻤﻌﺭﺽ ﺭﺩﻩ ﻋﻠﻰ ﻤﺤﻤﺩ ﺍﻟﺫﻱ ﻋﺎﺘﺒﻪ ﻋﻠﻰ ﻋﺩﻡ ﺍﻨﺨﺭﺍﻁﻪ‬ ‫ﻗﻀﺎﺌﻬﺎ ﺒﻌﺩ ﺴﻴﻁﺭﺓ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻋﺘﺯل ﻓﻲ ﺒﻴﺘﻪ‪ ،‬ﺜﻡ ﺃﺨﺫ‬
‫ﻓﻲ ﺼﻔﻭﻑ ﺤﺭﻜﺘﻪ ﺤﻴﺙ ﻗﺎل‪ :‬ﺇﻨﻲ ﻭﺍﷲ ﻻ ﺃﺭﺍﻙ ﻓﻲ ﺸﻲﺀ‪،‬‬ ‫ﻴﺨﺫل ﺍﻟﻨﺎﺱ ﻋﻥ ﺇﺒﺭﺍﻫﻴﻡ ﻭﻴﺩﻋﻭﻫﻡ ﻟﻠﺘﺨﻠﻲ ﻋﻨﻪ)‪.(133‬‬
‫ﺨﺭﺠﺕ ﻓﻲ ﺒﻠﺩ ﻟﻴﺱ ﻓﻴﻪ ﻤﺎل ﻭﻻ ﺭﺠﺎل ﻭﻻ ﻜﺭﺍﻉ ﻭﻻ ﺴﻼﺡ‪،‬‬ ‫ﻭﻤﻨﻬﻡ ﺃﻴﻀﹰﺎ ﺍﻟﻘﺎﻀﻲ ﻋﺒﺩﺍﷲ ﺒﻥ ﺸﺒﺭﻤﺔ )ﺕ‪145‬ﻫـ‪762/‬ﻡ(‬
‫ﻭﻤﺎ ﺃﻨﺎ ﺒﻤﻬﻠﻙ ﻨﻔﺴﻲ ﻤﻌﻙ ﻭﻻ ﻤﻌﻴﻥ ﻋﻠﻰ ﺩﻤﻲ)‪ .(138‬ﻭﺃﻴﺩ ﻫﺫﺍ‬ ‫ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﻌﺎﺭﺽ ﺍﻟﺤﺭﻜﺔ ﻤﻌﺎﺭﻀﺔ ﺸﺩﻴﺩﺓ‪ ،‬ﻭﻴﺸﻴﺭ ﻋﻠﻰ‬
‫ﺍﻟﺘﻭﺠﻪ ﻋﻭﺍﻨﺔ ﺒﻥ ﺍﻟﺤﻜﻡ ﺍﻟﺫﻱ ﻗﺎل ﻟﻤﺎ ﻭﺭﺩ ﻋﻠﻴﻪ ﺨﺒﺭ ﻤﻘﺘل‬ ‫ﺍﻟﻤﻨﺼﻭﺭ ﺃﻥ ﻴﺄﺘﻲ ﺍﻟﻜﻭﻓﺔ ﺇﺒﺎﻥ ﺨﺭﻭﺝ ﺇﺒﺭﺍﻫﻴﻡ ﻟﻴﻤﻨﻊ ﺃﻫﻠﻬﺎ ﻤﻥ‬
‫ﻤﺤﻤﺩ‪ :‬ﺃﺨﻁﺄ ﺍﻟﺭﺃﻱ ﻓﻲ ﺍﺴﺘﻬﺩﺍﻓﻪ ﻟﻬﻡ ﻭﻤﻘﺎﺒﻠﺘﻪ ﺇﻴﺎﻫﻡ ﺒﺎﻟﻘﺭﺏ‬ ‫ﺍﻟﻭﻗﻭﻑ ﺇﻟﻰ ﺠﺎﻨﺒﻪ‪ ،‬ﻭﻴﻤﻨﻊ ﺇﻤﺩﺍﺩﺍﺘﻬﻡ ﻋﻨﻪ‪ ،‬ﻭﻗﺩ ﻗﺒل ﺍﻟﻤﻨﺼﻭﺭ‬
‫ﻤﻨﻬﻡ‪ ،‬ﻭﻟﻭ ﺘﺒﺎﻋﺩ ﺤﺘﻰ ﻴﺠﺘﻤﻊ ﺃﻤﺭﻩ ﻭﻴﺭﻯ ﺭﺃﻴﻪ ﻟﻁﺎﻟﺕ‬ ‫ﻨﺼﻴﺤﺘﻪ ﺍﻟﺘﻲ ﻜﺎﻥ ﻟﻬﺎ ﺩﻭﺭ ﻜﺒﻴﺭ ﻓﻲ ﺘﻘﻠﻴل ﺃﻨﺼﺎﺭ ﺍﻟﺤﺭﻜﺔ ﻤﻥ‬
‫ﻤﺩﺘﻪ)‪.(139‬‬ ‫ﺨﻼل ﻤﻨﻊ ﻤﺸﺎﺭﻜﺔ ﺃﻫل ﺍﻟﻜﻭﻓﺔ ﻓﻴﻬﺎ)‪.(134‬‬
‫ﻭﺃﺨﻴﺭﹰﺍ‪ ،‬ﻨﺠﺩ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻌﺒﻭﺍ ﺩﻭﺭﹰﺍ ﻤﺤﻭﺭﻴﹰﺎ ﻓﻲ ﺤﺭﻜﺔ‬ ‫ﻭﻤﻨﻬﻡ ﻜﺫﻟﻙ ﻓﻘﻴﻪ ﺃﻫل ﻤﻜﺔ ﻋﺒﺩﺍﻟﻤﻠﻙ ﺒﻥ ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺒﻥ‬
‫ﻤﺤﻤﺩ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ ﺴﻭﺍﺀ ﺒﺎﻟﺘﺄﻴﻴﺩ ﻭﺤﺸﺩ ﺍﻷﻨﺼﺎﺭ ﻟﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﺠﺭﻴﺢ )ﺕ‪150‬ﻫـ‪767/‬ﻡ( ﺍﻟﺫﻱ ﻭﺍﺠﻪ ﻗﺎﺌﺩ ﻗﻭﺍﺕ ﺍﻟﺤﺭﻜﺔ‬
‫ﺒﺎﻟﻘﺘﺎل ﻓﻲ ﺼﻔﻭﻓﻬﺎ‪ ،‬ﺃﻭ ﺒﺎﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺇﺩﺍﺭﺘﻬﺎ ﻷﺴﺒﺎﺏ ﻋﺩﻴﺩﺓ‬ ‫ﺍﻟﺤﺴﻥ ﺒﻥ ﻤﻌﺎﻭﻴﺔ ﺍﻟﺠﻌﻔﺭﻱ ﻗﺒل ﻫﺠﻭﻤﻪ ﻋﻠﻰ ﻤﻜﺔ‪ ،‬ﻭﺨﻭﻓﻪ‬
‫ﺘﻨﻭﻋﺕ ﺤﺴﺏ ﻗﻨﺎﻋﺎﺕ ﻜل ﻋﺎﻟﻡ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺃﻭ ﺒﺎﻟﻤﻌﺎﺭﻀﺔ ﻟﻬﺎ‬ ‫ﻤﻥ ﺍﻟﻬﺠﻭﻡ ﻋﻠﻴﻬﺎ ﻭﺘﻬﺩﺩﻩ ﺇﻥ ﻓﻌل‪ ،‬ﻓﻭﺍﺠﻬﻪ ﺍﻟﺤﺴﻥ ﺒﻥ ﻤﻌﺎﻭﻴﺔ‬
‫ﻭﺘﺨﺫﻴل ﺍﻷﻨﺼﺎﺭ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﻤﺴﺎﻫﻤﺔ ﺒﺎﻟﺘﺨﻁﻴﻁ ﻀﺩﻫﺎ ﻭﺘﻘﺩﻴﻡ‬ ‫ﺒﺎﻟﺸﺘﻡ ﻭﺍﻟﺘﺤﺩﻱ)‪.(135‬‬
‫ﺍﻟﻨﺼﺢ ﻟﻠﻌﺒﺎﺴﻴﻴﻥ ﻓﻲ ﻜﻴﻔﻴﺔ ﻤﻘﺎﻭﻤﺘﻬﺎ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺫﻟﻙ‬
‫ﺃﻴﻀﹰﺎ ﻷﺴﺒﺎﺏ ﺘﻌﺩﺩﺕ ﺤﺴـﺏ ﻗﻨـﺎﻋﺎﺕ ﺃﻭﻟﺌﻙ ﺍﻟﻌﻠﻤـﺎﺀ‪.‬‬ ‫ﺩ ‪ -‬ﺍﻟﻤﻌﺎﺭﻀﺔ ﺍﻟﻌﻘﺎﺌﺩﻴﺔ ﻷﻓﻜﺎﺭ ﺍﻟﺤﺭﻜﺔ‬
‫ﻭﻗﻑ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻭﺍﻗﻑ ﻤﻌﺎﺭﻀﺔ ﻟﻠﺤﺭﻜﺔ ﻤﻥ ﻤﻨﻁﻠﻕ‬
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‫ﺍﻨﻅﺭ ﺘﻁﻭﺭ ﺨﻁﺎﺏ ﺍﻟﺜﻭﺭﺓ ﻤﻥ ﺨﻼل ﻜﺘﺎﺏ ﺍﻟﺴﻴﺭ ﻟﻤﺤﻤﺩ‬ ‫)‪(10‬‬ ‫ﺍﻟﻬﻭﺍﻤﺵ‬
‫ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﺍﻟﺫﻱ ﻨﺸﺭﻩ ﺭﻀﻭﺍﻥ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ‪،‬‬
‫ﺹ‪ 180‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل ﺍﻟﻁﺎﻟﺒﻴﻴﻥ‪ ،‬ﺹ‪ ،382‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ‬ ‫)‪(1‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻟﺭﺴل ﻭﺍﻟﻤﻠﻭﻙ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،552‬ﻭﺴﻴﺸﺎﺭ‬ ‫)‪(11‬‬ ‫ﺒﻌﺩ‪ :‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪.‬‬
‫ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪.‬‬ ‫ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﺘﻬﺫﻴﺏ‪ ،‬ﺝ‪ ،2‬ﺹ‪،250‬‬ ‫)‪(2‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،591 ،573‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(12‬‬ ‫ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﺒﻥ ﺤﺠﺭ‪ ،‬ﺘﻬﺫﻴﺏ‪.‬‬
‫ﺹ‪.268‬‬ ‫ﺍﻟﻤﺯﻱ‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل ﻓﻲ ﺃﺴﻤﺎﺀ ﺍﻟﺭﺠﺎل‪ ،‬ﺝ‪ ،2‬ﺹ‪،134‬‬ ‫)‪(3‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،540 ،538‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪،‬‬ ‫)‪(13‬‬ ‫ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻤﺯﻱ‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل‪.‬‬
‫ﺝ‪ ،7‬ﺹ‪.648-552‬‬ ‫ﻟﻌل ﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺘﻬﺎ ﺃﻨﻬﺎ ﺤﻅﻴﺕ ﺒﺎﻫﺘﻤﺎﻡ‬ ‫)‪(4‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،584 ،558‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪،‬‬ ‫)‪(14‬‬ ‫ﺒﺎﻟﻎ ﻤﻥ ﻗﺒل ﺍﻹﺨﺒﺎﺭﻴﻴﻥ ﺤﻴﺙ ﺼﻨﻔﻭﺍ ﺃﻜﺜﺭ ﻤﻥ ﻜﺘﺎﺏ ﻤﺴﺘﻘل‬
‫ﺹ‪.356‬‬ ‫ﻓﻲ ﺃﺨﺒﺎﺭ ﻗﺎﺩﺘﻬﺎ ﺃﻭ ﺃﺨﺒﺎﺭ ﻤﻌﺎﺭﻜﻬﺎ‪ ،‬ﻭﻫﻲ ﻟﻸﺴﻑ ﻓﻲ ﻋﺩﺍﺩ‬
‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،350‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪،7‬‬ ‫)‪(15‬‬ ‫ﺍﻟﻤﻔﻘﻭﺩ ﺍﻵﻥ‪ ،‬ﻭﻤﻥ ﺘﻠﻙ ﺍﻟﻤﺼﻨﻔﺎﺕ‪ :‬ﻜﺘﺎﺏ ﺤﺩﻴﺙ ﺒﺎﺨﻤﺭﻯ‬
‫ﺹ‪ ،558‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ ،‬ﺹ‪.356‬‬ ‫ﻷﺒﻲ ﻤﺨﻨﻑ‪ ،‬ﻭﻜﺘﺎﺏ ﻤﺤﻤﺩ ﻭﺇﺒﺭﺍﻫﻴﻡ ﻷﺒﻲ ﻋﺒﻴﺩﺓ‪ ،‬ﻭﻜﺘﺎﺏ‬
‫ﺍﻨﻅﺭ ﻗﻭﺍﺌﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺅﻴﺩﻴﻥ ﻟﻠﺤﺭﻜﺔ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻁﺒﺭﻱ‪،‬‬ ‫)‪(16‬‬ ‫ﺃﺨﺒﺎﺭ ﻤﺤﻤﺩ ﻭﺇﺒﺭﺍﻫﻴﻡ ﻟﻌﻤﺭ ﺒﻥ ﺸﺒﺔ‪ ،‬ﻭﻜﺘﺎﺏ ﻤﺤﻤﺩ ﻭﺇﺒﺭﺍﻫﻴﻡ‬
‫ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،605‬ﺍﻷﺯﺩﻱ‪ ،‬ﻴﺯﻴﺩ )ﺕ‪334‬ﻫـ‪945/‬ﻡ(‪،‬‬ ‫ﻹﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻫﻼل ﺍﻟﺜﻘﻔﻲ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﺩﻴﻡ‪،‬‬
‫ﺘﺎﺭﻴﺦ ﺍﻟﻤﻭﺼل‪ ،‬ﺘﺤﻘﻴﻕ ﻋﻠﻲ ﺤﺒﻴﺒﺔ‪ ،‬ﺍﻟﻤﺠﻠﺱ ﺍﻷﻋﻠﻰ‬ ‫ﺍﻟﻔﻬﺭﺴﺕ‪ ،‬ﺹ‪ ،181 ،148‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻨﺩﻴﻡ‪،‬‬
‫ﻟﻠﺸﺅﻭﻥ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪1967 ،‬ﻡ‪ ،‬ﺹ‪ ،188‬ﻭﺴﻴﺸﺎﺭ‬ ‫ﺍﻟﻔﻬﺭﺴﺕ‪ ،‬ﻴﺎﻗﻭﺕ ﺍﻟﺤﻤﻭﻱ‪ ،‬ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ‪ ،‬ﺝ‪ ،1‬ﺹ‪،109‬‬
‫ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫ﺝ‪ ،5‬ﺹ‪ ،2093‬ﺝ‪ ،6‬ﺹ‪ ،2708‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪:‬‬
‫ﺹ‪ ،297-279‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺒﺎﺏ ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﻀﻤﻥ ﻜﺘﺎﺏ‬ ‫ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪.‬‬
‫ﻓﻀل ﺍﻻﻋﺘﺯﺍل ﻟﻠﻘﺎﻀﻲ ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﺹ‪،119-118‬‬ ‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ ﺍﻷﺸﺭﺍﻑ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،333‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ‬ ‫)‪(5‬‬
‫ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪.‬‬ ‫ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ ،‬ﺍﻟﻜﻨﺩﻱ‪ ،‬ﺍﻟﻭﻻﺓ ﻭﺍﻟﻘﻀﺎﺓ‪،‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.378‬‬ ‫)‪(17‬‬ ‫ﺹ‪ ،86‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻜﻨﺩﻱ‪ ،‬ﺍﻟﻭﻻﺓ‪ ،‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪،‬‬
‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪.343‬‬ ‫)‪(18‬‬ ‫ﻤﻘﺎﺘل‪ ،‬ﺹ‪.293 ،270‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ .378‬ﻭﻗﺩ ﻭﻀﺢ ﺍﻷﺴﺩﻱ ﻤﻭﻗﻑ‬ ‫)‪(19‬‬ ‫ﺍﻟﻜﻨﺩﻱ‪ ،‬ﺍﻟﻭﻻﺓ‪ ،‬ﺹ‪ ،86‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪،211‬‬ ‫)‪(6‬‬
‫ﺃﺒﻲ ﺤﻨﻔﻴﺔ ﺒﻘﻭﻟﻪ‪" :‬ﻭﻜﺎﻥ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﻴﺠﺎﻫﺭ ﻓﻲ ﺃﻤﺭ ﺇﺒﺭﺍﻫﻴﻡ‬ ‫‪ ،320 ،212‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ ﺍﻟﺴﻴﺭ‪ ،‬ﺹ‪ ،355‬ﻭﺴﻴﺸﺎﺭ‬
‫ﻤﺠﺎﻫﺭﺓ ﻭﻴﺄﻤﺭ ﺒﺎﻟﺨﺭﻭﺝ"‪ ،‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪.188‬‬ ‫ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ ،‬ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ ﻓﻲ‬
‫ﻭﻨﻘل ﺍﻟﺨﻁﻴﺏ ﻋﻥ ﺘﻠﻤﻴﺫ ﺃﺒﻲ ﺤﻨﻴﻔﺔ ﺯﻓﺭ ﺒﻥ ﺍﻟﻬﺫﻴل ﻗﻭﻟﻪ ﻋﻥ‬ ‫ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺍﻷﻭل‪ ،‬ﺹ‪ ،135‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻬﺎ ﺒﻌﺩ‪:‬‬
‫ﻤﻭﻗﻑ ﺃﺒﻲ ﺤﻨﻴﻔﺔ ﻤﻥ ﺤﺭﻜﺔ ﺇﺒﺭﺍﻫﻴﻡ‪" :‬ﻜﺎﻥ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﻴﺠﻬﺭ‬ ‫ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ‪.‬‬
‫ﺒﺎﻟﻜﻼﻡ ﺃﻴﺎﻡ ﺇﺒﺭﺍﻫﻴﻡ ﺠﻬﺎﺭﹰﺍ ﺸﺩﻴﺩﺍﹰ‪ ،‬ﻓﻘﻠﺕ ﻟﻪ‪ :‬ﻭﺍﷲ ﻤﺎ ﺃﻨﺕ‬ ‫ﻋﻥ ﺤﺭﻜﺔ ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻨﻅﺭ‪ :‬ﻓﺎﺭﻭﻕ‬ ‫)‪(7‬‬
‫ﺒﻤﻨﺘ ٍﻪ ﺤﺘﻰ ﺘﻭﻀﻊ ﺍﻟﺤﺒﺎل ﻓﻲ ﺃﻋﻨﺎﻗﻨﺎ ﻓﻠﻡ ﻴﻠﺒﺙ ﺃﻥ ﺠﺎﺀ ﻜﺘﺎﺏ‬ ‫ﻓﻭﺯﻱ‪ ،‬ﻤﻭﻗﻑ ﺍﻟﻌﻠﻭﻴﻴﻥ ﺍﻟﺴﻴﺎﺴﻲ ﻤﻥ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻀﻤﻥ‬
‫ﺍﻟﻤﻨﺼﻭﺭ ﺇﻟﻰ ﻋﻴﺴﻰ ﺒﻥ ﻤﻭﺴﻰ ﺃﻥ ﺍﺤﻤل ﺃﺒﺎ ﺤﻨﻴﻔﺔ ﻓﺤﻤﻠﻪ‬ ‫ﻜﺘﺎﺏ ﺒﺤﻭﺙ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺒﺎﺴﻲ‪ ،‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪:‬‬
‫ﺇﻟﻰ ﺒﻐﺩﺍﺩ ﻓﻌﺎﺵ ﺨﻤﺴﺔ ﻋﺸﺭ ﻴﻭﻤ ﹰﺎ ﺜﻡ ﺴﻘﺎﻩ ﻓﻤﺎﺕ"‪ .‬ﺍﻨﻅﺭ‪:‬‬ ‫ﻓﺎﺭﻭﻕ‪ ،‬ﻤﻭﻗﻑ‪ ،‬ﻭﻗﺩ ﺤﻠل ﻓﻴﻪ ﺍﻟﺩﻜﺘﻭﺭ ﻓﺎﺭﻭﻕ ﺍﻟﺭﺴﺎﺌل‬
‫ﺍﻟﺨﻁﻴﺏ ﺍﻟﺒﻐﺩﺍﺩﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺒﻐﺩﺍﺩ‪ ،‬ﺝ‪ ،13‬ﺹ‪.331-330‬‬ ‫ﻼ ﺩﻗﻴﻘﺎﹰ‪ ،‬ﺭﻀﻭﺍﻥ ﺍﻟﺴﻴﺩ‪،‬‬ ‫ﺍﻟﻤﺘﺒﺎﺩﻟﺔ ﺒﻴﻥ ﻤﺤﻤﺩ ﻭﺍﻟﻤﻨﺼﻭﺭ ﺘﺤﻠﻴ ﹰ‬
‫ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ‪ :‬ﻴﺎﻗﻭﺕ ﺍﻟﺤﻤﻭﻱ‪ ،‬ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ‪ ،‬ﺝ‪ ،1‬ﺹ‪،96‬‬ ‫ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﻭﺩﻋﻭﺘﻪ ﻭﻜﺘﺎﺒﻪ ﻓﻲ ﺍﻟﺴﻴﺭ‪ ،‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ‬
‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻡ‪ ،‬ﺤﻭﺍﺩﺙ )‪160-141‬ﻫـ(‪ ،‬ﺹ‪.23‬‬ ‫ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺭﻀﻭﺍﻥ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ‪R. Traini, The ،‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.366-365‬‬ ‫)‪(20‬‬ ‫‪correspondence between the Abbasid Caliph al-Mansur‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.370‬‬ ‫)‪(21‬‬ ‫‪ ،and the Rebel Muhammad al-Nafsul Zakiyya‬ﻨﺸﺭ‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،581-580‬ﻭﺍﻨﻅﺭ‪:‬‬ ‫)‪(22‬‬ ‫ﻀﻤﻥ ﻜﺘﺎﺏ ﻓﻭﺯﻱ‪ ،‬ﻤﻅﺎﻫﺭ ﻤﻥ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺒﺎﺴﻲ‪ ،‬ﻭﺴﻴﺸﺎﺭ‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.370‬‬ ‫ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ ،Traini, The Corresp. :‬ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ‪،‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪.523‬‬ ‫)‪(23‬‬ ‫ﺹ‪.188-111‬‬
‫ﺍﻟﻜﻨﺩﻱ‪ ،‬ﺍﻟﻭﻻﺓ‪ ،‬ﺹ‪.261‬‬ ‫)‪(24‬‬ ‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ ﺍﻟﻜﺒﺭﻯ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،536‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ‬ ‫)‪(8‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،538‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪،7‬‬ ‫)‪(25‬‬ ‫ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﻤﺠﻬﻭل‪ ،‬ﺃﺨﺒﺎﺭ ﺍﻟﺩﻭﻟﺔ‬
‫ﺹ‪.634‬‬ ‫ﺍﻟﻌﺒﺎﺴﻴﺔ‪ ،‬ﺹ‪ ،291‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﻤﺠﻬﻭل‪ ،‬ﺃﺨﺒﺎﺭ‪.‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ ،363‬ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ ﻋﻥ ﺨﺭﻭﺠﻬﻡ‬ ‫)‪(26‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ ،293‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ ،‬ﺹ‪.347‬‬ ‫)‪(9‬‬
‫‪- 341 -‬‬

‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،561‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(52‬‬ ‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،538‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪،7‬‬
‫ﺹ‪.283‬‬ ‫ﺹ‪.634‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،559‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(53‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،5‬ﺹ‪.220‬‬ ‫)‪(27‬‬
‫ﺹ‪.296‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،599‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(28‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.355‬‬ ‫)‪(54‬‬ ‫ﺹ‪.280‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.555‬‬ ‫)‪(55‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،596‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(29‬‬
‫ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،188‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪،361‬‬ ‫)‪(56‬‬ ‫ﺹ‪.385‬‬
‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻡ‪ ،‬ﺤﻭﺍﺩﺙ )‪160-141‬ﻫـ(‪ ،‬ﺹ‪.23‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.605‬‬ ‫)‪(30‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.366 ،361‬‬ ‫)‪(57‬‬ ‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،9‬ﺹ‪.313‬‬ ‫)‪(31‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ ،364‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪،188‬‬ ‫)‪(58‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.368‬‬ ‫)‪(32‬‬
‫ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،96‬ﻭﻓﻴﻪ ﺃﻨﻪ ﻜﺎﻥ ﻴﻘﻭل‪:‬‬ ‫ﺍﺒﻥ ﺍﻟﻜﻠﺒﻲ‪ ،‬ﺠﻤﻬﺭﺓ ﺍﻟﻨﺴﺏ‪ ،‬ﺹ‪ ،448‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ‬ ‫)‪(33‬‬
‫ﻲ ﻤﻤﺎ ﻋﺯﻤﺕ‬ ‫"ﻤﺨﺭﺝ ﺃﺨﻴﻙ ]ﺍﻻﺸﺘﺭﺍﻙ ﻓﻲ ﺍﻟﺤﺭﻜﺔ[ ﺃﺤﺏ ﺇﻟ ﱠ‬ ‫ﺒﻌﺩ‪ :‬ﺍﺒﻥ ﺍﻟﻜﻠﺒﻲ‪ ،‬ﺠﻤﻬﺭﺓ‪.‬‬
‫ﻋﻠﻴﻪ ﻤﻥ ﺍﻟﻐﺯﻭ"‪.‬‬ ‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،526‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪،7‬‬ ‫)‪(34‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.365-364‬‬ ‫)‪(59‬‬ ‫ﺹ‪ ،599‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪.193‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،560‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(60‬‬ ‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،238‬ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ‪،‬‬ ‫)‪(35‬‬
‫ﺹ‪ ،283‬ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺹ‪.130‬‬ ‫ﺝ‪ ،1‬ﺹ‪ ،201‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ‪،‬‬
‫ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،189 ،188‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(61‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.285‬‬
‫ﺹ‪.365‬‬ ‫ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺹ‪.119-118‬‬ ‫)‪(36‬‬
‫ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،188‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.366‬‬ ‫)‪(62‬‬ ‫ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺹ‪.118-117‬‬ ‫)‪(37‬‬
‫ﺍﻟﻤﺯﻱ‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل‪ ،‬ﺝ‪ ،22‬ﺹ‪ .329‬ﻭﺍﻨﻅﺭ ﻋﻥ ﺩﻭﺭ‬ ‫)‪(63‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.381‬‬ ‫)‪(38‬‬
‫ﻫﺅﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺜﺔ ﺠﻌﻔﺭ ﺴﺒﺤﺎﻨﻲ‪ ،‬ﺍﻟﺯﻴﺩﻴﺔ ﻓﻲ ﻤﻭﻜﺏ‬ ‫ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺹ‪ .117‬ﻭﺍﻨﻅﺭ ﺍﻷﺯﺩﻱ‪،‬‬ ‫)‪(39‬‬
‫ﺍﻟﺘﺎﺭﻴﺦ‪ ،‬ﺹ‪.358‬‬ ‫ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،190‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ ،339‬ﺍﻟﻘﺎﻀﻲ‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.295‬‬ ‫)‪(64‬‬ ‫ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل ﻭﻁﺒﻘﺎﺕ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺹ‪،226‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.364‬‬ ‫)‪(65‬‬ ‫ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪.‬‬
‫ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪ ،‬ﺝ‪ ،5‬ﺹ‪.2136‬‬ ‫)‪(66‬‬ ‫ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،190‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪،‬‬ ‫)‪(40‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ ،384‬ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪ ،‬ﺝ‪،1‬‬ ‫)‪(67‬‬ ‫ﺹ‪.226‬‬
‫ﺹ‪.161‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.357-356‬‬ ‫)‪(41‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.578‬‬ ‫)‪(68‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.348-347‬‬ ‫)‪(42‬‬
‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ ﺍﻷﺸﺭﺍﻑ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،285‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ‬ ‫)‪(69‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،637‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(43‬‬
‫ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ )ﺍﻟﺩﻭﺭﻱ(‪.‬‬ ‫ﺹ‪.359-358‬‬
‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ ﺍﻷﺸﺭﺍﻑ )ﺍﻟﺩﻭﺭﻱ(‪ :‬ﺝ‪ ،3‬ﺹ‪،258‬‬ ‫)‪(70‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،636‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(44‬‬
‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ ،‬ﺝ‪ ،6‬ﺹ‪ ،370-369‬ﻭﺴﻴﺸﺎﺭ‬ ‫ﺹ‪ ،330‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺹ‪.119‬‬
‫ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪.‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،636‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(45‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،559‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(71‬‬ ‫ﺹ‪ ،324‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺹ‪.118‬‬
‫ﺹ‪.363‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.559‬‬ ‫)‪(46‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،459‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪،7‬‬ ‫)‪(72‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،559‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(47‬‬
‫ﺹ‪.141‬‬ ‫ﺹ‪.296‬‬
‫ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ‪ ،‬ﺝ‪ ،3‬ﺹ‪.126‬‬ ‫)‪(73‬‬ ‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،342‬ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ‪ ،‬ﺝ‪،2‬‬ ‫)‪(48‬‬
‫ﺍﻟﻤﺒﺭﺩ‪ ،‬ﺍﻟﻜﺎﻤل ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،1488‬ﻭﺴﻴﺸﺎﺭ‬ ‫)‪(74‬‬ ‫ﺹ‪.81-80‬‬
‫ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻤﺒﺭﺩ‪ ،‬ﺍﻟﻜﺎﻤل‪ ،‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪،182‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،559‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(49‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،567‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪،‬‬ ‫ﺹ‪.296‬‬
‫ﺹ‪.352‬‬ ‫ﺍﺒﻥ ﺍﻟﻜﻠﺒﻲ‪ ،‬ﺠﻤﻬﺭﺓ‪ ،‬ﺹ‪ ،248‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪،‬‬ ‫)‪(50‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.562‬‬ ‫)‪(75‬‬ ‫ﺹ‪.118‬‬
‫ﺍﻨﻅﺭ ﻋﻥ ﺃﺤﺎﺩﻴﺙ ﺍﻟﻤﻬﺩﻱ ﻭﻤﻀﻤﻭﻨﻬﺎ‪ :‬ﺤﺴﻥ ﺃﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ‪،‬‬ ‫)‪(76‬‬ ‫ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺹ‪.118‬‬ ‫)‪(51‬‬
‫‪- 342 -‬‬

‫ﺹ‪ ،284‬ﻭﻗﺎﺭﻥ ﺒﻨﻌﻴﻡ ﺒﻥ ﺤﻤﺎﺩ‪ ،‬ﺍﻟﻔﺘﻥ‪ ،‬ﺹ‪ 151‬ﺤﻭل ﻋﺩﺓ‬ ‫ﻭﺇﺒﺭﺍﻫﻴﻡ ﺃﺤﻤﺩ ﺯﻴﻨﺔ‪ ،‬ﺘﻁﻭﺭ ﻓﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ ﻓﻲ ﺍﻟﺼﻨﺎﻋﺔ‬
‫ﺃﺼﺤﺎﺏ ﺍﻟﻤﻬﺩﻱ ﺍﻟﻤﻨﺘﻅﺭ‪.‬‬ ‫ﺍﻟﺤﺩﻴﺜﻴﺔ‪ ،‬ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻋﺩﺩ ‪ ،4‬ﺹ‪ ،58-17‬ﻭﺴﻴﺸﺎﺭ‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،526‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(92‬‬ ‫ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺤﺴﻥ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺘﻁﻭﺭ‪.‬‬
‫ﺹ‪.289‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،5‬ﺹ‪.579‬‬ ‫)‪(77‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪.580‬‬ ‫)‪(93‬‬ ‫ﺘﺘﺒﻊ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺍﻟﺩﻭﺭﻱ ﻓﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ ﻭﺘﻁﻭﺭﻫﺎ‬ ‫)‪(78‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،581‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(94‬‬ ‫ﻭﺃﻭﺭﺩ ﻨﺼ ﹰﺎ ﻤﻬﻤﹰﺎ ﻜﺘﺏ ﻋﻠﻰ ﻤﺌﺫﻨﺔ ﺠﺎﻤﻊ ﺼﻨﻌﺎﺀ ﺴﻨﺔ‬
‫ﺹ‪.291‬‬ ‫‪136‬ﻫـ ﻴﻌﻭﺩ ﻟﻌﻬﺩ ﺃﺒﻲ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺴﻔﺎﺡ ﻴﻨﺹ ﻋﻠﻰ "ﺃﻤﺭ‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،581‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(95‬‬ ‫ﺍﻟﻤﻬﺩﻱ ﻋﺒﺩﺍﷲ ﻋﺒﺩﺍﷲ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ" ﻤﻤﺎ ﻴﺩل ﻋﻠﻰ ﺘﻠﻘﺒﻪ‬
‫ﺹ‪ ،291‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪ ،7‬ﺹ‪ .329‬ﻭﻴﺒﺩﻭ ﺃﻨﻪ ﺒﻘﻭﻟﻪ‬ ‫ﺒﺎﻟﻤﻬﺩﻱ‪ ،‬ﺍﻨﻅﺭ‪ :‬ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺍﻟﺩﻭﺭﻱ‪ ،‬ﺍﻟﻔﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ ﺒﻴﻥ‬
‫ﻫﺫﺍ ﻤﺴﺘﻤﺭ ﻋﻠﻰ ﻤﻌﺎﺭﻀﺘﻪ ﻟﻠﻌﺒﺎﺴﻴﻴﻥ ﺍﻟﺫﻴﻥ ﺒﺩﺃﻭﺍ ﻴﺒﺸﺭﻭﻥ‬ ‫ﺍﻟﺩﻋﻭﺓ ﺍﻟﻌﺒﺎﺴﻴﺔ ﻭﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺍﻷﻭل‪ ،‬ﻨﺸﺭ ﻀﻤﻥ ﻜﺘﺎﺏ‬
‫ﺒﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻤﻨﺼﻭﺭ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻨﻪ ﺍﻟﻤﻬﺩﻱ ﺍﻟﻤﻨﺘﻅﺭ‪.‬‬ ‫ﺩﺭﺍﺴﺎﺕ ﻋﺭﺒﻴﺔ ﻭﺇﺴﻼﻤﻴﺔ ﻤﻬﺩﺍﺓ ﺇﻟﻰ ﺇﺤﺴﺎﻥ ﻋﺒﺎﺱ‪،‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،581‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪،7‬‬ ‫)‪(96‬‬ ‫ﺹ‪ ،124‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﺩﻭﺭﻱ‪ ،‬ﺍﻟﻔﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ‪.‬‬
‫ﺹ‪.329‬‬ ‫ﺍﻨﻅﺭ ﺘﻠﻙ ﺍﻹﺸﺎﺭﺍﺕ ﻓﻲ ﻨﻌﻴﻡ ﺒﻥ ﺤﻤﺎﺩ‪ ،‬ﺍﻟﻔﺘﻥ‪ ،‬ﺹ‪،225‬‬ ‫)‪(79‬‬
‫ﺍﻨﻅﺭ ﺍﺤﺘﺠﺎﺝ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻋﻠﻰ ﻋﺩﻡ ﺠﻭﺍﺯ ﻭﺠﻭﺩ‬ ‫)‪(97‬‬ ‫‪ ،227 ،226‬ﻓﻔﻴﻬﺎ ﺩﻻﻟﺔ ﺍﻻﺴﻡ ﻭﻋﻼﻤﺔ ﺍﻟﻜﺘﻑ ﻭﺍﻟﺭﺘﺔ ﻓﻲ‬
‫ﺇﻤﺎﻤﻴﻥ ﻓﻲ ﻭﻗﺕ ﻭﺍﺤﺩ‪ ،‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل ﻓﻲ ﺍﻟﻤﻠل‬ ‫ﺍﻟﻠﺴﺎﻥ ﻭﺼﻔﺎﺘﻪ ﺍﻟﺨﻠﻘﻴﺔ‪ ،‬ﻭﺃﺤﺎﺩﻴﺙ ﺍﻟﻤﻬﺩﻴﺔ ﻭﺍﻨﻁﺒﺎﻗﻬﺎ ﻋﻠﻰ‬
‫ﻭﺍﻷﻫﻭﺍﺀ ﻭﺍﻟﻨﺤل‪ ،‬ﺝ‪ ،4‬ﺹ‪ ،150‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪:‬‬ ‫ﺼﻔﺎﺘﻪ ﻓﻲ ﺤﺴﻥ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺘﻁﻭﺭ‪ ،‬ﺹ‪.56-48‬‬
‫ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل‪.‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ ،237‬ﻭﺍﻷﻜﻴﺩ ﺃﻥ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﻟﺘﻲ‬ ‫)‪(80‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ 209 ،206‬ﺤﻴﺙ ﻴﺅﻜﺩ ﺃﻥ‬ ‫)‪(98‬‬ ‫ﻻ ﺃﻨﻬﺎ‬
‫ﻴﻭﺭﺩﻫﺎ ﺍﻷﺼﻔﻬﺎﻨﻲ ﻭﻫﻭ ﺸﻴﻌﻲ ﻫﻲ ﺭﻭﺍﻴﺎﺕ ﻋﻠﻭﻴﺔ ﺇ ﱠ‬
‫ﺍﻟﻤﻨﺼﻭﺭ ﺒﺎﻴﻊ ﻟﻤﺤﻤﺩ ﻤﺭﺘﻴﻥ‪ ،‬ﻓﻲ ﺤﻴﻥ ﻴﺅﻜﺩ ﺍﻟﻁﺒﺭﻱ‪،‬‬ ‫ﺘﺩل ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻠﻭﻴﻴﻥ ﺴﺎﻫﻤﻭﺍ ﻓﻲ ﺍﻟﺘﺭﻭﻴﺞ ﻟﻔﻜﺭﺓ ﻤﻬﺩﻴﺔ‬
‫ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،524‬ﺃﻥ ﺍﻟﻤﻨﺼﻭﺭ ﺒﺎﻴﻊ ﻟﻤﺤﻤﺩ‪ ،‬ﻭﺍﻨﻅﺭ‬ ‫ﻤﺤﻤﺩ ﻤﻨﺫ ﻭﻻﺩﺘﻪ ﻭﺘﺒﻨﻭﻫﺎ ﻭﺁﻤﻨﻭﺍ ﺒﻬﺎ‪ ،‬ﻭﺨﺼﻭﺼ ﹰﺎ ﺍﻟﻔﺭﻉ‬
‫ﺃﻴﻀﹰﺎ‪ :‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ ،‬ﺹ‪.347‬‬ ‫ﺍﻟﺤﺴﻨﻲ‪.‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،607‬ﺒﺭﻭﺍﻴﺘﻪ ﻋﻥ ﻤﺤﻤﺩ ﺒﻥ‬ ‫)‪(99‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.242 ،241 ،238‬‬ ‫)‪(81‬‬
‫ﻋﺭﻭﺓ ﺍﻟﺯﺒﻴﺭﻱ‪ ،‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،190‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪،‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،529‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(82‬‬
‫ﻤﻘﺎﺘل‪ ،‬ﺹ‪ 287‬ﺒﺭﻭﺍﻴﺘﻪ ﻋﻥ ﺍﺒﻥ ﺸﺒﺔ‪ ،‬ﻭﻗﺎﺭﻥ ﺒﺭﻭﺍﻴﺔ‬ ‫ﻼ ﻋﻥ ﻋﻤﺭ ﺒﻥ ﺸﺒﺔ‬ ‫ﺹ‪ 205‬ﺤﻴﺙ ﻴﺅﻜﺩ ﺍﻷﺼﻔﻬﺎﻨﻲ ﻨﻘ ﹰ‬
‫ﻼ ﻋﻥ ﺍﺒﻥ ﺸﺒﺔ ﻭﺭﻭﺍﻴﺔ ﺍﻷﺼﻔﻬﺎﻨﻲ ﺒﻨﻔﺱ‬ ‫ﺍﻟﻁﺒﺭﻱ ﺍﻟﺜﺎﻨﻴﺔ ﻨﻘ ﹰ‬ ‫ﺘﺴﻤﻴﺔ ﺍﻟﻤﻬﺩﻱ ﺤﺘﻰ ﻜﺎﻥ ﻴﻘﺎل‪ :‬ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﺍﻟﻤﻬﺩﻱ‬
‫ﺍﻹﺴﻨﺎﺩ ﺤﻴﺙ ﻴﺫﻜﺭ ﻋﺜﻤﺎﻥ ﻓﻲ ﺤﻭﺍﺭﻩ ﻜﺭﺩ ﻋﻠﻰ ﺍﻟﻤﻨﺼﻭﺭ‪:‬‬ ‫ﻋﻠﻴﻪ ﺜﻴﺎﺏ ﻴﻤﻨﻴﺔ ﻭﻗﺒﻁﻴﺔ‪.‬‬
‫"ﺃﻱ ﻭﺍﷲ ﻜﻤﺎ ﺒﺎﻴﻌﺘﻪ ﺃﻨﺕ ﻭﺃﺨﻭﻙ ]ﺍﻟﺴﻔﺎﺡ[ ﻭﺃﻫﻠﻙ ﻫﺅﻻﺀ‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.233‬‬ ‫)‪(83‬‬
‫ﺍﻟﻐﺩﺭﺓ"‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪،607‬‬ ‫ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ ،‬ﺹ‪.347‬‬ ‫)‪(84‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.287‬‬ ‫ﺍﻟﻤﺒﺭﺩ‪ ،‬ﺍﻟﻜﺎﻤل‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،1488‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪،7‬‬ ‫)‪(85‬‬
‫ﺘﺸﺩﺩ ﺍﻟﻤﻨﺼﻭﺭ ﻤﻊ ﻜل ﺍﻟﺫﻴﻥ ﺸﻬﺩﻭﺍ ﺒﻴﻌﺘﻪ ﻟﻤﺤﻤﺩ‪ ،‬ﻓﺘﻌﺭﺽ‬ ‫)‪(100‬‬ ‫ﺹ‪ ،567‬ﻭﻴﻭﺭﺩ ﺍﻟﺒﻼﺫﺭﻱ ﺃﻨﻪ ﻜﺎﻥ ﻴﺴﻤﻲ ﻨﻔﺴﻪ ﺍﻟﻤﻬﺩﻱ‪.‬‬
‫ﺒﻌﻀﻬﻡ ﻟﻠﺴﺠﻥ ﻟﺴﻨﻭﺍﺕ ﻁﻭﻴﻠﺔ ﺒﻌﺩ ﻤﻘﺘل ﻤﺤﻤﺩ‪ ،‬ﻤﻥ ﻤﺜل‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،308‬ﻭﻴﺅﻜﺩ ﺍﻷﺼﻔﻬﺎﻨﻲ‬
‫ﻴﻌﻘﻭﺏ ﺒﻥ ﻋﺭﺒﻲ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.253‬‬ ‫ﺃﻥ ﻤﺤﻤﺩﹰﺍ ﻜﺎﻥ ﻴﺴﻤﻲ ﻨﻔﺴﻪ ﺍﻟﻤﻬﺩﻱ ﻓﻲ ﺃﻭﺍﺨﺭ ﺍﻟﺤﻜﻡ‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.608‬‬ ‫)‪(101‬‬ ‫ﺍﻷﻤﻭﻱ‪ ،‬ﺒل ﻭﻭﺼل ﺃﺴﻤﺎﻉ ﻤﺭﻭﺍﻥ ﺒﻥ ﻤﺤﻤﺩ ﺁﺨﺭ ﺍﻟﺨﻠﻔﺎﺀ‬
‫ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل‪ ،‬ﺝ‪ ،5‬ﺹ‪.20-19‬‬ ‫)‪(102‬‬ ‫ﺍﻷﻤﻭﻴﻴﻥ ﺘﺴﻤﻴﻪ ﺒﺎﻟﻤﻬﺩﻱ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬
‫ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل‪ ،‬ﺝ‪ ،5‬ﺹ‪.23-21‬‬ ‫)‪(103‬‬ ‫ﺹ‪ .247‬ﻭﻴﻭﺭﺩ ﺍﻷﺼﻔﻬﺎﻨﻲ ﺃﻴﻀﹰﺎ ﺃﻥ ﻤﺤﻤﺩﹰﺍ ﺨﻁﺏ ﺃﻫل‬
‫ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل‪ ،‬ﺝ‪ ،5‬ﺹ‪.23-22‬‬ ‫)‪(104‬‬ ‫ﺍﻟﻤﺩﻴﻨﺔ‪ ،‬ﻓﻜﺎﻥ ﻓﻲ ﺨﻁﺒﺘﻪ‪" :‬ﺇﻨﻜﻡ ﻻ ﺘﺸﻜﻭﻥ ﺃﻨﻲ ﺃﻨﺎ ﺍﻟﻤﻬﺩﻱ‪،‬‬
‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪ ،4‬ﺹ‪.304‬‬ ‫)‪(105‬‬ ‫ﻭﺃﻨﺎ ﻫﻭ"‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.240‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،9‬ﺹ‪ ،313‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪،6‬‬ ‫)‪(106‬‬ ‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،526‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(86‬‬
‫ﺹ‪.355‬‬ ‫ﺹ‪.240‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.207‬‬ ‫)‪(107‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.240‬‬ ‫)‪(87‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪ ،340‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪،‬‬ ‫)‪(108‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.243‬‬ ‫)‪(88‬‬
‫ﺹ‪.226‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.243‬‬ ‫)‪(89‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.426‬‬ ‫)‪(109‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،3‬ﺹ‪.602‬‬ ‫)‪(90‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.427-426‬‬ ‫)‪(110‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،588‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(91‬‬
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‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.292‬‬ ‫)‪(126‬‬ ‫ﻼ ﻋﻥ ﺍﻟﺘﺒﺭﻴﺯﻱ‪ ،‬ﺘﺤﻔﺔ‬ ‫ﻓﺎﺭﻭﻕ‪ ،‬ﻤﻭﻗﻑ‪ ،‬ﺹ‪ 105‬ﻨﻘ ﹰ‬ ‫)‪(111‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،459‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪،‬ﺝ‪،7‬‬ ‫)‪(127‬‬ ‫ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﻫﻭ ﻜﺘﺎﺏ ﻤﺨﻁﻭﻁ‪.‬‬
‫ﺹ‪.141‬‬ ‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪.350‬‬ ‫)‪(112‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.559‬‬ ‫)‪(128‬‬ ‫ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ ،‬ﺹ‪.356‬‬ ‫)‪(113‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.363‬‬ ‫)‪(129‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.580‬‬ ‫)‪(114‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.574‬‬ ‫)‪(130‬‬ ‫ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،190‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.341‬‬ ‫)‪(115‬‬
‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ :‬ﺝ‪ ،3‬ﺹ‪.320‬‬ ‫)‪(131‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.359‬‬ ‫)‪(116‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،560‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(132‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،599‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪،‬‬ ‫)‪(117‬‬
‫ﺹ‪.283‬‬ ‫ﺹ‪.280‬‬
‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ )ﺍﻟﺩﻭﺭﻱ(‪ ،‬ﺝ‪ ،3‬ﺹ‪.258‬‬ ‫)‪(133‬‬ ‫ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،190‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪،‬‬ ‫)‪(118‬‬
‫ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ‪ :‬ﺝ‪ ،3‬ﺹ‪.126‬‬ ‫)‪(134‬‬ ‫ﺹ‪.226‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.575‬‬ ‫)‪(135‬‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪.558‬‬ ‫)‪(119‬‬
‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺝ‪ ،9‬ﺹ‪.196‬‬ ‫)‪(136‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.359‬‬ ‫)‪(120‬‬
‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪ ،6‬ﺹ‪.370-369‬‬ ‫)‪(137‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ ،‬ﺹ‪.341‬‬ ‫)‪(121‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،573‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪،‬‬ ‫)‪(138‬‬ ‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪ ،7‬ﺹ‪.242‬‬ ‫)‪(122‬‬
‫ﺹ‪.356‬‬ ‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪ ،6‬ﺹ‪.215‬‬ ‫)‪(123‬‬
‫ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪ ،‬ﺝ‪ ،5‬ﺹ‪.2136‬‬ ‫)‪(139‬‬ ‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪ ،6‬ﺹ‪.215‬‬ ‫)‪(124‬‬
‫ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ ،‬ﺝ‪ ،7‬ﺹ‪.253‬‬ ‫)‪(125‬‬
‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭ‪) ،‬ﺕ ‪310‬ﻫـ(‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻟﺭﺴل ﻭﺍﻟﻤﻠﻭﻙ‪،‬‬ ‫ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ‬
‫ﺝ‪ ،7‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺍﺒﻭ ﺍﻟﻔﻀل ﺍﺒﺭﺍﻫﻴﻡ‪ ،1973 ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪،‬‬
‫ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬ ‫ﺍﺒﺭﺍﻫﻴﻡ‪ ،‬ﺤﺴﻥ ﺃﺤﻤﺩ‪ ،‬ﻭﺍﺒﺭﺍﻫﻴﻡ ﺯﻴﻨﺔ‪ ،1996 ،‬ﺘﻁﻭﺭ ﻓﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ‬
‫ﻓﻭﺯﻱ‪ ،‬ﻓﺎﺭﻭﻕ ﻋﻤﺭ‪ ،1977 ،‬ﻤﻭﻗﻑ ﺍﻟﻌﻠﻭﻴﻴﻥ ﺍﻟﺴﻴﺎﺴﻲ ﻤﻥ‬ ‫ﻓﻲ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﺤﺩﻴﺜﻴﺔ‪ ،‬ﺍﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻉ‪.4‬‬
‫ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻓﻲ‪ :‬ﺒﺤﻭﺙ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺒﺎﺴﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ‪ ،‬ﺍﺤﻤﺩ‪) ،‬ﺕ‪852‬ﻫـ(‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﺘﻬﺫﻴﺏ‪ ،‬ﺝ‪،2‬‬
‫ﺍﻟﻜﻨﺩﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ‪) ،‬ﺕ ‪350‬ﻫـ(‪ ،‬ﺍﻟﻭﻻﺓ ﻭﺍﻟﻘﻀﺎﺓ‪ ،‬ﺘﺤﻘﻴﻕ‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،1984 ،‬ﺒﻴﺭﻭﺕ‪.‬‬
‫ﻤﺤﻤﺩ ﺤﺴﻥ ﺍﺴﻤﺎﻋﻴل‪ ،2003 ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﻤﺤﻤﺩ‪) ،‬ﺕ‪230‬ﻫـ(‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ ﺍﻟﻜﺒﺭﻯ‪ ،‬ﺝ‪ ،7‬ﺘﺤﻘﻴﻕ ﻋﻠﻲ‬
‫ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺴﻤﻴﺭﺓ‪ ،1976 ،‬ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺍﻷﻭل‪،‬‬ ‫ﻤﺤﻤﺩ ﻋﻤﺭ‪ ،2001 ،‬ﻤﻜﺘﺒﺔ ﺍﻟﺨﺎﻨﺠﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬
‫ﺩﺍﺭ ﺍﻟﺠﻴل‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﺍﺒﻭ ﺍﻟﻔﺭﺝ ﻋﻠﻲ ﺒﻥ ﺍﻟﺤﺴﻴﻥ‪) ،‬ﺕ‪356‬ﻫـ(‪ ،‬ﻤﻘﺎﺘل‬
‫ﻤﺠﻬﻭل‪ ،‬ﺃﺨﺒﺎﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺩﻭﺭﻱ ﻭﺭﻓﻴﻘﻪ‪،‬‬ ‫ﺍﻟﻁﺎﻟﺒﻴﻴﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﺍﻟﺴﻴﺩ ﺍﺤﻤﺩ ﺼﻘﺭ‪ ،‬ﺩ‪.‬ﺕ‪ ،.‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪،‬‬
‫‪ ،1971‬ﺩﺍﺭ ﺍﻟﻁﻠﻴﻌﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫ﺒﻴﺭﻭﺕ‪.‬‬
‫ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﺍﻟﺤﺴﻥ ﺒﻥ ﻤﺤﻤﺩ‪) ،‬ﺕ ‪ 421‬ﻫـ(‪ ،‬ﻏﺭﺭ ﺍﻟﺴﻴﺭ‪ ،‬ﺘﺤﻘﻴﻕ‬ ‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻴﺤﻴﻰ‪) ،‬ﺕ ‪279‬ﻫـ(‪ ،‬ﺃﻨﺴﺎﺏ ﺍﻷﺸﺭﺍﻑ‪ ،‬ﺝ‪،3‬‬
‫ﺴﻬﻴل ﺯﻜﺎﺭ‪ ،1996 ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫ﺘﺤﻘﻴﻕ ﺴﻬﻴل ﺯﻜﺎﺭ‪ ،1998 ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬
‫ﺍﻟﻤﺯﻱ‪ ،‬ﻴﻭﺴﻑ‪) ،‬ﺕ ‪ 742‬ﻫـ(‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل ﻓﻲ ﺃﺴﻤﺎﺀ ﺍﻟﺭﺠﺎل‪،‬‬ ‫ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻋﺒﺩ ﺍﷲ‪) ،‬ﺕ ‪389‬ﻫـ(‪ ،‬ﺒﺎﺏ ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻓﺅﺍﺩ‬
‫ﺝ‪ ،2‬ﺘﺤﻘﻴﻕ ﺒﺸﺎﺭ ﻤﻌﺭﻭﻑ‪ ،1994 ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫ﺍﻟﺴﻴﺩ‪ ،1974 ،‬ﻓﻲ‪ :‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل ﻟﻠﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ‪ ،‬ﺍﻟﺩﺍﺭ‬
‫ﺍﻟﻨﺩﻴﻡ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺍﺴﺤﺎﻕ‪) ،‬ﺕ ‪ 385‬ﻫـ(‪ ،‬ﺍﻟﻔﻬﺭﺴﺕ‪ ،‬ﺘﺤﻘﻴﻕ ﻴﻭﺴﻑ‬ ‫ﺍﻟﺘﻭﻨﺴﻴﺔ‪ ،‬ﺘﻭﻨﺱ‪.‬‬
‫ﺍﻟﻁﻭﻴل‪ ،1996 ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫ﺍﻟﺨﻁﻴﺏ ﺍﻟﺒﻐﺩﺍﺩﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺒﻐﺩﺍﺩ‪ ،‬ﺝ‪.13‬‬
‫ﻴﺎﻗﻭﺕ ﺍﻟﺤﻤﻭﻱ‪) ،‬ﺕ ‪626‬ﻫـ(‪ ،‬ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ‪ ،‬ﺝ‪ ،1‬ﺘﺤﻘﻴﻕ ﺍﺤﺴﺎﻥ‬ ‫ﺍﻟﺴﻴﺩ‪ ،‬ﺭﻀﻭﺍﻥ‪ ،1977 ،‬ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﻭﺩﻋﻭﺘﻪ ﻭﻜﺘﺎﺒﻪ ﻓﻲ‬
‫ﻋﺒﺎﺱ‪ ،1993 ،‬ﺩﺍﺭ ﺍﻟﻐﺭﺏ ﺍﻻﺴﻼﻤﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫ﺍﻟﺴﻴﺭ‪ ،‬ﻓﻲ‪ :‬ﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺩﻭﻟﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ‪،‬‬
‫ﺒﻴﺭﻭﺕ‪.‬‬
‫‪The Positions of Muslim Scholars with Regards to the Movement of‬‬
‫‪- 344 -‬‬

2005 ،2 ‫ ﺍﻟﻌﺩﺩ‬،32 ‫ ﺍﻟﻤﺠﻠﹼﺩ‬،‫ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬،‫ﺩﺭﺍﺳﺎﺕ‬
Mohammad Ibn Abdullah (Al-Nafs Al-Zakeya) and

His Brother Ibrahim 145 A.H.l762-763 A.D.
Esam Mustafa Oqlah*
ABSTRACT
This study seeks to explore positions of Muslim scholars –including jurists, narrators of the Prophet’s
sayings, readers, linguists, and historians- with regards to the movement of Mohammad Ibn Abdullah and
his brother Ibrahim. The study attempts to discuss these positions whether those of support or opposition,
and to find out the reasons that promoted these scholars to adopt them in order to determine whether they
were based on intellectual convictions or personal attitudes, and if they were in harmony with the total
Islamic position on this issue.
The focus of the study was on applications of these positions towards the movement, taking into
consideration the theoretical framework behind these attitudes. The significance of these positions can be
traced to the importance of the movement itself as it was one of the most significant armed movements
against the Abbasid state and the most important one of the Allawis in that century.
Keywords: Abbasid age, Mohammad Al-Nafs Al-Zakeya, Scholars, Jurists, Revolution and
Opposition Movements.
________________________________________________
* Department of History, Faculty of Human and Social Sciences, University of Jordan. Received on 27/6/2004 and
Accepted for Publication on 23/9/2004.
- 345 -
‫)‪ (1‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﺃﺒﻭ ﺍﻟﻔﺭﺝ ﻋﻠﻲ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻷﻤﻭﻱ )ﺕ‪356‬ﻫـ‪966/‬ﻡ(‪ ،‬ﻤﻘﺎﺘل ﺍﻟﻁﺎﻟﺒﻴﻴﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﺍﻟﺴﻴﺩ ﺃﺤﻤﺩ ﺼﻘﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪،‬‬
‫ﺒﻴﺭﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪ ،382‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪.‬‬
‫)‪ (2‬ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ‪ ،‬ﺃﺤﻤﺩ )ﺕ‪852‬ﻫـ‪1448/‬ﻡ(‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﺘﻬﺫﻴﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪1984 ،‬ﻡ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،250‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ‬
‫ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﺒﻥ ﺤﺠﺭ‪ ،‬ﺘﻬﺫﻴﺏ‪.‬‬
‫)‪ (3‬ﺍﻟﻤﺯﻱ‪ ،‬ﻴﻭﺴﻑ )ﺕ‪742‬ﻫـ‪1341/‬ﻡ(‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل ﻓﻲ ﺃﺴﻤﺎﺀ ﺍﻟﺭﺠﺎل‪ ،‬ﺘﺤﻘﻴﻕ ﺒﺸﺎﺭ ﻋﻭﺍﺩ ﻤﻌﺭﻭﻑ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪،‬‬
‫‪1994‬ﻡ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،134‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ" ﺍﻟﻤﺯﻱ‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل‪.‬‬
‫)‪ (4‬ﻟﻌل ﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺘﻬﺎ ﺃﻨﻬﺎ ﺤﻅﻴﺕ ﺒﺎﻫﺘﻤﺎﻡ ﺒﺎﻟﻎ ﻤﻥ ﻗﺒل ﺍﻹﺨﺒﺎﺭﻴﻴﻥ ﺤﻴﺙ ﺼﻨﻔﻭﺍ ﺃﻜﺜﺭ ﻤﻥ ﻜﺘﺎﺏ ﻤﺴﺘﻘل ﻓﻲ ﺃﺨﺒﺎﺭ‬
‫ﻗﺎﺩﺘﻬﺎ ﺃﻭ ﺃﺨﺒﺎﺭ ﻤﻌﺎﺭﻜﻬﺎ‪ ،‬ﻭﻫﻲ ﻟﻸﺴﻑ ﻓﻲ ﻋﺩﺍﺩ ﺍﻟﻤﻔﻘﻭﺩ ﺍﻵﻥ‪ ،‬ﻭﻤﻥ ﺘﻠﻙ ﺍﻟﻤﺼﻨﻔﺎﺕ‪ :‬ﻜﺘﺎﺏ ﺤﺩﻴﺙ ﺒـﺎﺨﻤﺭﻯ ﻷﺒـﻲ ﻤﺨﻨـﻑ‪،‬‬
‫ﻭﻜﺘﺎﺏ ﻤﺤﻤﺩ ﻭﺇﺒﺭﺍﻫﻴﻡ ﻷﺒﻲ ﻋﺒﻴﺩﺓ‪ ،‬ﻭﻜﺘﺎﺏ ﺃﺨﺒﺎﺭ ﻤﺤﻤﺩ ﻭﺇﺒﺭﺍﻫﻴﻡ ﻟﻌﻤﺭ ﺒﻥ ﺸﺒﺔ‪ ،‬ﻭﻜﺘﺎﺏ ﻤﺤﻤﺩ ﻭﺇﺒﺭﺍﻫﻴﻡ ﻹﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ‬
‫ﻫﻼل ﺍﻟﺜﻘﻔﻲ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﺩﻴﻡ‪ ،‬ﻤﺤﻤﺩ ﺍﺒﻥ ﺇﺴﺤﺎﻕ ﺍﻟﻭﺭﺍﻕ )ﺕ‪385‬ﻫـ‪995/‬ﻡ(‪ ،‬ﺍﻟﻔﻬﺭﺴﺕ‪ ،‬ﺘﺤﻘﻴﻕ ﻴﻭﺴـﻑ ﺍﻟﻁﻭﻴـل‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺏ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪1996‬ﻡ‪ ،‬ﺹ‪ ،181 ،148‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻨﺩﻴﻡ‪ ،‬ﺍﻟﻔﻬﺭﺴﺕ‪ ،‬ﻴﺎﻗﻭﺕ ﺍﻟﺤﻤـﻭﻱ )ﺕ‪626‬ﻫــ‪1228/‬ﻡ(‪،‬‬
‫ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ‪ ،‬ﺘﺤﻘﻴﻕ ﺇﺤـﺴﺎﻥ ﻋﺒـﺎﺱ‪ ،‬ﺩﺍﺭ ﺍﻟﻐـﺭﺏ ﺍﻹﺴـﻼﻤﻲ‪ ،‬ﺒﻴـﺭﻭﺕ‪ ،1993 ،‬ﺝ‪ ،1‬ﺹ‪ ،109‬ﺝ‪ ،5‬ﺹ‪ ،2093‬ﺝ‪،6‬‬
‫ﺹ‪ ،2708‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪.‬‬
‫‪- 346 -‬‬

‫)‪ (5‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻴﺤﻴﻰ ﺒﻥ ﺠﺎﺒﺭ )ﺕ‪279‬ﻫـ‪892/‬ﻡ(‪ ،‬ﺃﻨﺴﺎﺏ ﺍﻷﺸﺭﺍﻑ‪ ،‬ﺘﺤﻘﻴﻕ ﺴﻬﻴل ﺯﻜﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴـﺭﻭﺕ‪1998 ،‬ﻡ‪،‬‬
‫ﺝ‪ ،3‬ﺹ‪ ،333‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ ،‬ﺍﻟﻜﻨﺩﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ )ﺕ‪350‬ﻫــ‪961/‬ﻡ(‪ ،‬ﺍﻟـﻭﻻﺓ ﻭﺍﻟﻘـﻀﺎﺓ‪،‬‬
‫ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺤﺴﻥ ﺇﺴﻤﺎﻋﻴل‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪2003 ،‬ﻡ‪ ،‬ﺹ‪ ،86‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴـﻪ ﻓﻴﻤـﺎ ﺒﻌـﺩ‪ :‬ﺍﻟﻜﻨـﺩﻱ‪ ،‬ﺍﻟـﻭﻻﺓ‪،‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.293 ،270‬‬
‫)‪ (6‬ﺍﻟﻜﻨﺩﻱ‪ ،‬ﺍﻟﻭﻻﺓ‪ :‬ﺹ‪ ،86‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،211،212،320‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﺍﻟﺤﺴﻥ ﺒﻥ ﻤﺤﻤﺩ )ﺕ‪421‬ﻫـ‪1030/‬ﻡ(‪ ،‬ﻏـﺭﺭ‬
‫ﺍﻟﺴﻴﺭ‪ ،‬ﺘﺤﻘﻴﻕ ﺴﻬﻴل ﺯﻜﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪1996 ،‬ﻡ‪ ،‬ﺹ‪ ،355‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ ،‬ﺴﻤﻴﺭﺓ ﺍﻟﻠﻴﺜـﻲ‪،‬‬
‫ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺍﻷﻭل‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻴل‪ ،‬ﺒﻴﺭﻭﺕ‪1976 ،‬ﻡ‪ ،‬ﺹ‪ ،135‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻬﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ‪.‬‬
‫)‪ (7‬ﻋﻥ ﺤﺭﻜﺔ ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﻭﺃﺨﻴﻪ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻨﻅﺭ‪ :‬ﻓﺎﺭﻭﻕ ﻋﻤﺭ ﻓﻭﺯﻱ‪ ،‬ﻤﻭﻗﻑ ﺍﻟﻌﻠﻭﻴﻴﻥ ﺍﻟﺴﻴﺎﺴﻲ ﻤﻥ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻀﻤﻥ ﻜﺘﺎﺏ‬
‫ﺒﺤﻭﺙ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺒﺎﺴﻴﻥ ﺩﺍﺭ ﺍﻟﻘﻠﻡ‪ ،‬ﺒﻴﺭﻭﺕ‪1977 ،‬ﻡ‪ ،‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﻓﺎﺭﻭﻕ‪ ،‬ﻤﻭﻗﻑ‪ ،‬ﻭﻗﺩ ﺤﻠل ﻓﻴﻪ ﺍﻟﺩﻜﺘﻭﺭ ﻓـﺎﺭﻭﻕ‬
‫ﻼ ﺩﻗﻴﻘﺎﹰ‪ ،‬ﺭﻀﻭﺍﻥ ﺍﻟﺴﻴﺩ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﻭﺩﻋﻭﺘﻪ ﻭﻜﺘﺎﺒﻪ ﻓﻲ ﺍﻟـﺴﻴﺭ‪ ،‬ﻀـﻤﻥ‬
‫ﺍﻟﺭﺴﺎﺌل ﺍﻟﻤﺘﺒﺎﺩﻟﺔ ﺒﻴﻥ ﻤﺤﻤﺩ ﻭﺍﻟﻤﻨﺼﻭﺭ ﺘﺤﻠﻴ ﹰ‬
‫ﻜﺘﺎﺏ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺩﻭﻟﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪1997 ،‬ﻡ‪ ،‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺭﻀﻭﺍﻥ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ‪،‬‬
‫‪،R. Traini, The corresp andence between the Abbasid Caliph al-Mansur and the Rebel Muhammad al-Nafsal Zakiyya‬‬
‫ﻨﺸﺭ ﻀﻤﻥ ﻜﺘﺎﺏ ﻓﺎﺭﻭﻕ ﻋﻤﺭ ﻓﻭﺯﻱ‪ ،‬ﻤﻅﺎﻫﺭ ﻤﻥ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺒﺎﺴﻲ‪ ،‬ﻋﻤﺎﻥ‪2003 ،‬ﻡ‪ ،‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤـﺎ ﺒﻌـﺩ‪Traini, The :‬‬
‫‪ ،corresp‬ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺹ‪.188-111‬‬
‫)‪ (8‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﻤﺤﻤﺩ )ﺕ‪230‬ﻫـ‪844/‬ﻡ(‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ ﺍﻟﻜﺒﻴﺭﻯ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﻠﻲ ﻤﺤﻤﺩ ﻋﻤﺭ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﺨـﺎﻨﺠﻲ‪ ،‬ﺍﻟﻘـﺎﻫﺭﺓ‪2001 ،‬ﻡ‪ ،‬ﺝ‪،7‬‬
‫ﺹ‪ ،536‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﻤﺠﻬﻭل‪ ،‬ﺃﺨﺒﺎﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺍﻟﺩﻭﺭﻱ‪ ،‬ﻭﻋﺒـﺩﺍﻟﺠﺒﺎﺭ‬
‫ﺍﻟﻤﻁﻠﺒﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻁﻠﻴﻌﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1971 ،‬ﻡ‪ ،‬ﺹ‪ ،291‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﻤﺠﻬﻭل‪ ،‬ﺃﺨﺒﺎﺭ‪.‬‬
‫)‪ (9‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،293‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ :‬ﺹ‪.347‬‬
‫)‪ (10‬ﺍﻨﻅﺭ ﺘﻁﻭﺭ ﺨﻁﺎﺏ ﺍﻟﺜﻭﺭﺓ ﻤﻥ ﺨﻼل ﻜﺘﺎﺏ ﺍﻟﺴﻴﺭ ﻟﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﺍﻟﺫﻱ ﻨﺸﺭﻩ ﺭﻀﻭﺍﻥ ﻤﺤﻤﺩ ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ‪ :‬ﺹ‪ 180‬ﻭﻤﺎ‬
‫ﺒﻌﺩﻫﺎ‪.‬‬
‫)‪ (11‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭ )ﺕ‪310‬ﻫـ‪922/‬ﻡ(‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻟﺭﺴل ﻭﺍﻟﻤﻠﻭﻙ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒـﺭﺍﻫﻴﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌـﺎﺭﻑ‪،‬‬
‫ﺍﻟﻘﺎﻫﺭﺓ‪1973 ،‬ﻡ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،552‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪.‬‬
‫)‪ (12‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،591 ،573‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.268‬‬
‫)‪ (13‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،540 ،538‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.648-552‬‬
‫)‪ (14‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ ،‬ﺝ‪ ،7‬ﺹ‪ ،584 ،558‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ :‬ﺹ‪.356‬‬
‫)‪ (15‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ :‬ﺝ‪ ،3‬ﺹ‪ ،350‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،558‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ :‬ﺹ‪.356‬‬
‫)‪ (16‬ﺍﻨﻅﺭ ﻗﻭﺍﺌﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺅﻴﺩﻴﻥ ﻟﻠﺤﺭﻜﺔ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،605‬ﺍﻷﺯﺩﻱ‪ ،‬ﻴﺯﻴﺩ )ﺕ‪334‬ﻫـ‪945/‬ﻡ(‪ ،‬ﺘﺎﺭﻴﺦ‬
‫ﺍﻟﻤﻭﺼل‪ ،‬ﺘﺤﻘﻴﻕ ﻋﻠﻲ ﺤﺒﻴﺒﺔ‪ ،‬ﺍﻟﻤﺠﻠﺱ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺅﻭﻥ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪1967 ،‬ﻡ‪ ،‬ﺹ‪ ،188‬ﻭﺴﻴـﺸﺎﺭ ﺇﻟﻴـﻪ ﻓﻴﻤـﺎ ﺒﻌـﺩ‪:‬‬
‫ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،297-279‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻋﺒﺩﺍﷲ )ﺕ‪389‬ﻫـ‪988/‬ﻡ(‪ ،‬ﺒﺎﺏ ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻓﺅﺍﺩ‬
‫‪- 347 -‬‬

‫ﺍﻟﺴﻴﺩ‪ ،‬ﻀﻤﻥ ﻜﺘﺎﺏ ﻓﻀل ﺍﻻﻋﺘﺯﺍل ﻟﻠﻘﺎﻀﻲ ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ‪ ،‬ﺘﻭﻨﺱ‪1974 ،‬ﻡ‪ ،‬ﺹ‪ ،119-118‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤـﺎ‬
‫ﺒﻌﺩ‪ :‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪.‬‬
‫)‪ (17‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.378‬‬
‫)‪ (18‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ :‬ﺝ‪ ،3‬ﺹ‪.343‬‬
‫)‪ (19‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ .378‬ﻭﻗﺩ ﻭﻀﺢ ﺍﻷﺴﺩﻱ ﻤﻭﻗﻑ ﺃﺒﻲ ﺤﻨﻔﻴﺔ ﺒﻘﻭﻟﻪ‪" :‬ﻭﻜﺎﻥ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﻴﺠﺎﻫﺭ ﻓﻲ ﺃﻤﺭ ﺇﺒﺭﺍﻫﻴﻡ ﻤﺠـﺎﻫﺭﺓ‬
‫ﻭﻴﺄﻤﺭ ﺒﺎﻟﺨﺭﻭﺝ"‪ ،‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ .188‬ﻭﻨﻘل ﺍﻟﺨﻁﻴﺏ ﻋﻥ ﺘﻠﻤﻴﺫ ﺃﺒﻲ ﺤﻨﻴﻔﺔ ﺯﻓﺭ ﺒﻥ ﺍﻟﻬﺫﻴل ﻗﻭﻟﻪ ﻋـﻥ ﻤﻭﻗـﻑ ﺃﺒـﻲ‬
‫ﺤﻨﻴﻔﺔ ﻤﻥ ﺤﺭﻜﺔ ﺇﺒﺭﺍﻫﻴﻡ‪" :‬ﻜﺎﻥ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﻴﺠﻬﺭ ﺒﺎﻟﻜﻼﻡ ﺃﻴﺎﻡ ﺇﺒﺭﺍﻫﻴﻡ ﺠﻬﺎﺭﹰﺍ ﺸﺩﻴﺩﺍﹰ‪ ،‬ﻓﻘﻠﺕ ﻟﻪ‪ :‬ﻭﺍﷲ ﻤﺎ ﺃﻨﺕ ﺒﻤﻨﺘ ٍﻪ ﺤﺘﻰ ﺘﻭﻀـﻊ‬
‫ﺍﻟﺤﺒﺎل ﻓﻲ ﺃﻋﻨﺎﻗﻨﺎ ﻓﻠﻡ ﻴﻠﺒﺙ ﺃﻥ ﺠﺎﺀ ﻜﺘﺎﺏ ﺍﻟﻤﻨﺼﻭﺭ ﺇﻟﻰ ﻋﻴﺴﻰ ﺒﻥ ﻤﻭﺴﻰ ﺃﻥ ﺍﺤﻤل ﺃﺒﺎ ﺤﻨﻴﻔﺔ ﻓﺤﻤﻠﻪ ﺇﻟﻰ ﺒﻐﺩﺍﺩ ﻓﻌﺎﺵ ﺨﻤـﺴﺔ‬
‫ﻋﺸﺭ ﻴﻭﻤﹰﺎ ﺜﻡ ﺴﻘﺎﻩ ﻓﻤﺎﺕ"‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺨﻁﻴﺏ ﺍﻟﺒﻐﺩﺍﺩﻱ‪ ،‬ﺘﺎﺭﻴﺦ ﺒﻐﺩﺍﺩ‪ ،‬ﺝ‪ ،13‬ﺹ‪ .331-330‬ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ‪ :‬ﻴـﺎﻗﻭﺕ ﺍﻟﺤﻤـﻭﻱ‪،‬‬
‫ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،96‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻡ‪ ،‬ﺤﻭﺍﺩﺙ )‪160-141‬ﻫـ(‪ ،‬ﺹ‪.23‬‬
‫)‪ (20‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.366-365‬‬
‫)‪ (21‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.370‬‬
‫)‪ (22‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،581-580‬ﻭﺍﻨﻅﺭ‪ :‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.370‬‬
‫)‪ (23‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪.523‬‬
‫)‪ (24‬ﺍﻟﻜﻨﺩﻱ‪ ،‬ﺍﻟﻭﻻﺓ‪ :‬ﺹ‪.261‬‬
‫)‪ (25‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،538‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.634‬‬
‫)‪ (26‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،363‬ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ ﻋﻥ ﺨﺭﻭﺠﻬﻡ ﺍﺒﻥ ﺴـﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘـﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،538‬ﺍﻟﻁﺒـﺭﻱ‪ ،‬ﺘـﺎﺭﻴﺦ‪ :‬ﺝ‪،7‬‬
‫ﺹ‪.634‬‬
‫)‪ (27‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،5‬ﺹ‪.220‬‬
‫)‪ (28‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،599‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.280‬‬
‫)‪ (30‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.605‬‬
‫)‪ (32‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.368‬‬
‫)‪ (33‬ﺍﺒﻥ ﺍﻟﻜﻠﺒﻲ‪ ،‬ﻫﺸﺎﻡ ﺒﻥ ﻤﺤﻤﺩ )ﺕ‪204‬ﻫـ‪819/‬ﻡ(‪ ،‬ﺠﻤﻬﺭﺓ ﺍﻟﻨﺴﺏ‪ ،‬ﺘﺤﻘﻴﻕ ﻨﺎﺠﻲ ﺤـﺴﻥ‪ ،‬ﻋـﺎﻟﻡ ﺍﻟﻜﺘـﺏ‪ ،‬ﺒﻴـﺭﻭﺕ‪1990 ،‬ﻡ‪،‬‬
‫ﺹ‪ ،448‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﺒﻥ ﺍﻟﻜﻠﺒﻲ‪ ،‬ﺠﻤﻬﺭﺓ‪.‬‬
‫)‪ (34‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،526‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،599‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ :‬ﺹ‪.193‬‬
‫)‪ (35‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ :‬ﺝ‪ ،3‬ﺹ‪ ،238‬ﻭﻜﻴﻊ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺨﻠﻑ ﺒﻥ ﺤﻴﺎﻥ )ﺕ‪306‬ﻫـ‪917/‬ﻡ(‪ ،‬ﺃﺨﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ‪ ،‬ﺒﻴﺭﻭﺕ‪،‬‬
‫ﺩ‪.‬ﺕ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،201‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ‪ ،‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.285‬‬
‫)‪ (36‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ :‬ﺹ‪.119-118‬‬
‫)‪ (37‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ :‬ﺹ‪.118-117‬‬
‫)‪ (38‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.381‬‬
‫‪- 348 -‬‬

‫)‪ (39‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ :‬ﺹ‪ .117‬ﻭﺍﻨﻅﺭ ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ :‬ﺹ‪ ،190‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،339‬ﺍﻟﻘﺎﻀـﻲ ﻋﺒـﺩﺍﻟﺠﺒﺎﺭ‪،‬‬
‫ﻋﺒﺩﺍﻟﺠﺒﺎﺭ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻤﻌﺘﺯﻟﻲ )ﺕ‪415‬ﻫـ‪1033/‬ﻡ(‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل ﻭﻁﺒﻘﺎﺕ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻓﺅﺍﺩ ﺍﻟﺴﻴﺩ‪ ،‬ﺍﻟـﺩﺍﺭ ﺍﻟﺘﻭﻨـﺴﻴﺔ‬
‫ﻟﻠﻁﺒﺎﻋﺔ‪ ،‬ﺘﻭﻨﺱ‪1974 ،‬ﻡ‪ ،‬ﺹ‪ ،226‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪.‬‬
‫)‪ (40‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ :‬ﺹ‪ ،190‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪ ،‬ﺹ‪.226‬‬
‫)‪ (41‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.357-356‬‬
‫)‪ (42‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.348-347‬‬
‫)‪ (43‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،637‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.359-358‬‬
‫)‪ (44‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،636‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،330‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ :‬ﺹ‪.119‬‬
‫)‪ (45‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،636‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،324‬ﺍﻟﺒﻠﺨﻲ‪ :‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ :‬ﺹ‪.118‬‬
‫)‪ (46‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺡ‪ ،7‬ﺹ‪.559‬‬
‫)‪ (48‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ :‬ﺝ‪ ،3‬ﺹ‪ ،342‬ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ‪ :‬ﺝ‪ ،2‬ﺹ‪.81-80‬‬
‫)‪ (50‬ﺍﺒﻥ ﺍﻟﻜﻠﺒﻲ‪ ،‬ﺠﻤﻬﺭﺓ‪ :‬ﺹ‪ ،248‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ :‬ﺹ‪.118‬‬
‫)‪ (51‬ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺫﻜﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ :‬ﺹ‪.118‬‬
‫)‪ (54‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.355‬‬
‫)‪ (55‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.555‬‬
‫)‪ (56‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼـــل‪ :‬ﺹ‪ ،188‬ﺍﻷﺼـــﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘـــل‪ :‬ﺹ‪ ،361‬ﺍﻟـــﺫﻫﺒﻲ‪ ،‬ﺘـــﺎﺭﻴﺦ ﺍﻹﺴـــﻼﻡ‪ ،‬ﺤـــﻭﺍﺩﺙ‬
‫)‪160-141‬ﻫـ(‪ ،‬ﺹ‪.23‬‬
‫)‪ (57‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.366 ،361‬‬
‫)‪ (58‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،364‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ ،‬ﺹ‪ ،188‬ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،96‬ﻭﻓﻴﻪ ﺃﻨﻪ ﻜﺎﻥ ﻴﻘﻭل‪" :‬ﻤﺨﺭﺝ‬
‫ﻲ ﻤﻤﺎ ﻋﺯﻤﺕ ﻋﻠﻴﻪ ﻤﻥ ﺍﻟﻐﺯﻭ"‪.‬‬
‫ﺃﺨﻴﻙ ]ﺍﻻﺸﺘﺭﺍﻙ ﻓﻲ ﺍﻟﺤﺭﻜﺔ[ ﺃﺤﺏ ﺇﻟ ﱠ‬
‫)‪ (59‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.365-364‬‬
‫)‪ (60‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،560‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،283‬ﺴﻤﻴﺭﺓ ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺠﻬﺎﺩ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺹ‪.130‬‬
‫)‪ (61‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ :‬ﺹ‪ ،189 ،188‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.365‬‬
‫)‪ (62‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ :‬ﺹ‪ ،188‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.366‬‬
‫)‪ (63‬ﺍﻟﻤﺯﻱ‪ ،‬ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل‪ :‬ﺝ‪ ،22‬ﺹ‪ .329‬ﻭﺍﻨﻅﺭ ﻋﻥ ﺩﻭﺭ ﻫﺅﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺙ ﺠﻌﻔﺭ ﺴﺒﺤﺎﻨﻲ‪ ،‬ﺍﻟﺯﻴﺩﻴﺔ ﻓﻲ ﻤﻭﻜﺏ ﺍﻟﺘـﺎﺭﻴﺦ‪،‬‬
‫ﺩﺍﺭ ﺍﻷﻀﻭﺍﺀ‪ ،‬ﺒﻴﺭﻭﺕ‪1997 ،‬ﻡ‪ ،‬ﺹ‪.358‬‬
‫)‪ (64‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.295‬‬
‫)‪ (65‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.364‬‬
‫)‪ (66‬ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪ :‬ﺝ‪ ،5‬ﺹ‪.2136‬‬
‫‪- 349 -‬‬

‫)‪ (67‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،384‬ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪ :‬ﺝ‪ ،1‬ﺹ‪.161‬‬

‫)‪ (68‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.578‬‬
‫)‪ (69‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ ﺍﻷﺸﺭﺍﻑ‪ ،‬ﺝ‪ ،3‬ﺘﺤﻘﻴﻕ ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺍﻟﺩﻭﺭﻱ‪ ،‬ﺩﺍﺭ ﻓﺭﺍﻨﺯ ﺸﺘﺎﻴﻨﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،1979 ،‬ﺹ‪ ،285‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴـﻪ‬
‫ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ )ﺍﻟﺩﻭﺭﻱ(‪.‬‬
‫)‪ (70‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ ﺍﻷﺸﺭﺍﻑ )ﺍﻟﺩﻭﺭﻱ(‪ :‬ﺝ‪ ،3‬ﺹ‪ ،258‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻋﺜﻤﺎﻥ )ﺕ‪748‬ﻫـ‪1347/‬ﻡ(‪ ،‬ﺴﻴﺭ ﺃﻋﻼﻡ‬
‫ﺍﻟﻨﺒﻼﺀ‪ ،‬ﺘﺤﻘﻴﻕ ﺸﻌﻴﺏ ﺍﻷﺭﻨﺅﻭﻁ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1982 ،‬ﻡ‪ ،‬ﺝ‪ ،6‬ﺹ‪ ،370-369‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟـﺫﻫﺒﻲ‪،‬‬
‫ﺴﻴﺭ‪.‬‬
‫)‪ (72‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،459‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ :‬ﺝ‪ ،7‬ﺹ‪.141‬‬
‫)‪ (73‬ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ‪ :‬ﺝ‪ ،3‬ﺹ‪.126‬‬
‫)‪ (74‬ﺍﻟﻤﺒﺭﺩ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻴﺯﻴﺩ )ﺕ‪285‬ﻫـ‪989/‬ﻡ( ﺍﻟﻜﺎﻤل ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﺘﺤﻘﻴﻕ ﺃﺤﻤﺩ ﺍﻟﺩﺍﻟﻲ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1998 ،‬ﻡ‪،‬‬
‫ﺝ‪ ،3‬ﺹ‪ ،1488‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﻤﺒﺭﺩ‪ ،‬ﺍﻟﻜﺎﻤل‪ ،‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼـل‪ :‬ﺹ‪ ،182‬ﺍﻟﻁﺒـﺭﻱ‪ ،‬ﺘـﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪،567‬‬
‫ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ :‬ﺹ‪.352‬‬
‫)‪ (75‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.562‬‬
‫)‪ (76‬ﺍﻨﻅﺭ ﻋﻥ ﺃﺤﺎﺩﻴﺙ ﺍﻟﻤﻬﺩﻱ ﻭﻤﻀﻤﻭﻨﻬﺎ‪ :‬ﺤﺴﻥ ﺃﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻭﺇﺒﺭﺍﻫﻴﻡ ﺃﺤﻤﺩ ﺯﻴﻨﻪ‪ ،‬ﺘﻁﻭﺭ ﻓﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ ﻓﻲ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﺤﺩﻴﺜﻴﺔ‪،‬‬
‫ﺒﺤﺙ ﻤﻨﺸﻭﺭ ﻓﻲ ﻤﺠﻠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻋﺩﺩ ‪1996 ،4‬ﻡ‪ ،‬ﺹ‪ ،58-17‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺤﺴﻥ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺘﻁﻭﺭ‪.‬‬
‫)‪ (77‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،5‬ﺹ‪.579‬‬
‫)‪ (78‬ﺘﺘﺒﻊ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺍﻟﺩﻭﺭﻱ ﻓﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ ﻭﺘﻁﻭﺭﻫﺎ ﻭﺃﻭﺭﺩ ﻨﺼﹰﺎ ﻤﻬﻤﹰﺎ ﻜﺘﺏ ﻋﻠﻰ ﻤﺌﺫﻨﺔ ﺠﺎﻤﻊ ﺼﻨﻌﺎﺀ ﺴﻨﺔ ‪136‬ﻫـ ﻴﻌﻭﺩ‬
‫ﻟﻌﻬﺩ ﺃﺒﻲ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺴﻔﺎﺡ ﺘﻨﺹ ﻋﻠﻰ "ﺃﻤﺭ ﺍﻟﻤﻬﺩﻱ ﻋﺒﺩﺍﷲ ﻋﺒﺩﺍﷲ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ" ﻤﻤﺎ ﻴـﺩل ﻋﻠـﻰ ﺘﻠﻘﺒـﻪ ﺒﺎﻟﻤﻬـﺩﻱ‪ ،‬ﺍﻨﻅـﺭ‪:‬‬
‫ﻋﺒﺩﺍﻟﻌﺯﻴﺯ ﺍﻟﺩﻭﺭﻱ‪ ،‬ﺍﻟﻔﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ ﺒﻴﻥ ﺍﻟﺩﻋﻭﺓ ﺍﻟﻌﺒﺎﺴﻴﺔ ﻭﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺍﻷﻭل‪ ،‬ﻨﺸﺭ ﻀﻤﻥ ﻜﺘﺎﺏ ﺩﺭﺍﺴﺎﺕ ﻋﺭﺒﻴﺔ ﻭﺇﺴﻼﻤﻴﺔ‬
‫ﻤﻬﺩﺍﺓ ﺇﻟﻰ ﺇﺤﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻷﻤﻴﺭﻜﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1981 ،‬ﻡ‪ ،‬ﺹ‪ ،124‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﻟﺩﻭﺭﻱ‪ ،‬ﺍﻟﻔﻜﺭﺓ ﺍﻟﻤﻬﺩﻴﺔ‪.‬‬
‫)‪ (79‬ﺍﻨﻅﺭ ﺘﻠﻙ ﺍﻹﺸﺎﺭﺍﺕ ﻓﻲ ﻨﻌﻴﻡ ﺒﻥ ﺤﻤﺎﺩ)ﺕ‪228‬ﻫـ‪842/‬ﻡ(‪ ،‬ﺍﻟﻔﺘﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﺴـﻬﻴل ﺯﻜـﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ‪ ،‬ﺒﻴـﺭﻭﺕ‪1995 ،‬ﻡ‪،‬‬
‫ﺹ‪ ،227 ،226 ،225‬ﻓﻔﻴﻬﺎ ﺩﻻﻟﺔ ﺍﻻﺴﻡ ﻭﻋﻼﻤﺔ ﺍﻟﻜﺘﻑ ﻭﺍﻟﺭﺘﺔ ﻓﻲ ﺍﻟﻠﺴﺎﻥ ﻭﺼﻔﺎﺘﻪ ﺍﻟﺨﻠﻘﻴﺔ‪ ،‬ﻭﺃﺤﺎﺩﻴﺙ ﺍﻟﻤﻬﺩﻴﺔ ﻭﺍﻨﺒﻁﺎﻗﻬﺎ ﻋﻠﻰ‬
‫ﺼﻔﺎﺘﻪ ﻓﻲ ﺤﺴﻥ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺘﻁﻭﺭ‪ :‬ﺹ‪.56-48‬‬
‫)‪ (80‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ 237‬ﻭﺍﻷﻜﻴﺩ ﺃﻥ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﻟﺘﻲ ﻴﻭﺭﺩﻫﺎ ﺍﻷﺼﻔﻬﺎﻨﻲ ﻭﻫﻭ ﺸﻴﻌﻲ ﻫﻲ ﺭﻭﺍﻴﺎﺕ ﻋﻠﻭﻴﺔ ﺇ ﱠ‬
‫ﻻ ﺃﻨﻬﺎ ﺘﺩل ﻋﻠﻰ‬
‫ﺃﻥ ﺍﻟﻌﻠﻭﻴﻴﻥ ﺴﺎﻫﻤﻭﺍ ﻓﻲ ﺍﻟﺘﺭﻭﻴﺞ ﻟﻔﻜﺭﺓ ﻤﻬﺩﻴﺔ ﻤﺤﻤﺩ ﻤﻨﺫ ﻭﻻﺩﺘﻪ ﻭﺘﺒﻨﻭﻫﺎ ﻭﺁﻤﻨﻭﺍ ﺒﻬﺎ‪ ،‬ﻭﺨﺼﻭﺼﹰﺎ ﺍﻟﻔﺭﻉ ﺍﻟﺤﺴﻨﻲ‪.‬‬
‫)‪ (81‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.238 ،241 ،242‬‬
‫)‪ (82‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،3‬ﺹ‪ ،529‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ 205‬ﺤﻴﺙ ﻴﺅﻜﺩ ﺍﻷﺼﻔﻬﺎﻨﻲ ﻨﻘ ﹰ‬
‫ﻼ ﻋﻥ ﻋﻤﺭ ﺒﻥ ﺸﺒﺔ ﻟﻬﺠـﺕ ﺍﻟﻌـﻭﺍﻡ‬
‫ﺒﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﺘﺴﻤﻴﻪ ﺍﻟﻤﻬﺩﻱ ﺤﺘﻰ ﻜﺎﻥ ﻴﻘﺎل‪ :‬ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ ﺍﻟﻤﻬﺩﻱ ﻋﻠﻴﻪ ﺜﻴﺎﺏ ﻴﻤﻨﻴﺔ ﻭﻗﺒﻁﻴﺔ‪.‬‬
‫)‪ (83‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.233‬‬
‫)‪ (84‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ :‬ﺹ‪.347‬‬
‫)‪ (85‬ﺍﻟﻤﺒﺭﺩ‪ ،‬ﺍﻟﻜﺎﻤل‪ :‬ﺝ‪ ،3‬ﺹ‪ ،1488‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،567‬ﻭﻴﻭﺭﺩ ﺍﻟﺒﻼﺫﺭﻱ ﺃﻨﻪ ﻜﺎﻥ ﻴﺴﻤﻲ ﻨﻔﺴﻪ ﺍﻟﻤﻬـﺩﻱ‪ .‬ﺍﻨﻅـﺭ‪:‬‬
‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ :‬ﺝ‪ ،3‬ﺹ‪ ،308‬ﻭﻴﺅﻜﺩ ﺍﻷﺼﻔﻬﺎﻨﻲ ﺃﻥ ﻤﺤﻤﺩ ﻜﺎﻥ ﻴﺴﻤﻲ ﻨﻔﺴﻪ ﺍﻟﻤﻬﺩﻱ ﻓﻲ ﺃﻭﺍﺨﺭ ﺍﻟﺤﻜﻡ ﺍﻷﻤﻭﻱ‪ ،‬ﺒل ﻭﻭﺼل‬
‫‪- 350 -‬‬

‫ﺃﺴﻤﺎﻉ ﻤﺭﻭﺍﻥ ﺒﻥ ﻤﺤﻤﺩ ﺁﺨﺭ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻷﻤﻭﻴﻴﻥ ﺘﺴﻤﻴﻪ ﺒﺎﻟﻤﻬﺩﻱ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ .247‬ﻭﻴﻭﺭﺩ ﺍﻷﺼﻔﻬﺎﻨﻲ ﺃﻴﻀﹰﺎ‬
‫ﺃﻥ ﻤﺤﻤﺩ ﺨﻁﺏ ﺃﻫل ﺍﻟﻤﺩﻴﻨﺔ‪ ،‬ﻓﻜﺎﻥ ﻓﻲ ﺨﻁﺒﺘﻪ‪" :‬ﺇﻨﻜﻡ ﻻ ﺘﺸﻜﻭﻥ ﺃﻨﻲ ﺃﻨﺎ ﺍﻟﻤﻬﺩﻱ‪ ،‬ﻭﺃﻨﺎ ﻫـﻭ"‪ .‬ﺍﻨﻅـﺭ‪ :‬ﺍﻷﺼـﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘـل‪،‬‬
‫ﺹ‪.240‬‬
‫)‪ (86‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،526‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.240‬‬
‫)‪ (87‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.240‬‬
‫)‪ (88‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.243‬‬
‫)‪ (89‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.243‬‬
‫)‪ (90‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،3‬ﺹ‪.602‬‬
‫)‪ (91‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،588‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،284‬ﻭﻗﺎﺭﻥ ﺒﻨﻌﻴﻡ ﺒﻥ ﺤﻤﺎﺩ‪ ،‬ﺍﻟﻔﺘﻥ‪ :‬ﺹ‪ 151‬ﺤﻭل ﻋﺩﺓ ﺃﺼـﺤﺎﺏ‬
‫ﺍﻟﻤﻬﺩﻱ ﺍﻟﻤﻨﺘﻅﺭ‪.‬‬
‫)‪ (95‬ﺍﺒﻥ ﺴﻌﺩ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،581‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،291‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ :‬ﺝ‪ ،7‬ﺹ‪ .329‬ﻭﻴﺒﺩﻭ ﺃﻨﻪ ﺒﻘﻭﻟﻪ ﻫﺫﺍ ﻤﺴﺘﻤﺭ‬
‫ﻋﻠﻰ ﻤﻌﺎﺭﻀﺘﻪ ﻟﻠﻌﺒﺎﺴﻴﻴﻥ ﺍﻟﺫﻴﻥ ﺒﺩﺃﻭﺍ ﻴﺒﺸﺭﻭﻥ ﺒﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻤﻨﺼﻭﺭ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻨﻪ ﺍﻟﻤﻬﺩﻱ ﺍﻟﻤﻨﺘﻅﺭ‪.‬‬
‫)‪ (97‬ﺍﻨﻅﺭ ﺍﺤﺘﺠﺎﺝ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻋﻠﻰ ﻋﺩﻡ ﺠﻭﺍﺯ ﻭﺠﻭﺩ ﺇﻤﺎﻤﻴﻥ ﻓﻲ ﻭﻗﺕ ﻭﺍﺤﺩ‪ ،‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﻠـﻲ ﺒـﻥ ﺃﺤﻤـﺩ )ﺕ‬
‫‪456‬ﻫـ‪1036/‬ﻡ(‪ ،‬ﺍﻟﻔﺼل ﻓﻲ ﺍﻟﻤﻠل ﻭﺍﻷﻫﻭﺍﺀ ﻭﺍﻟﻨﺤل‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ ﻨـﺼﺭ‪ ،‬ﻭﻋﺒـﺩﺍﻟﺭﺤﻤﻥ ﻋﻤﻴـﺭﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻴـل‪،‬‬
‫ﺒﻴﺭﻭﺕ‪1985 ،‬ﻡ‪ ،‬ﺝ‪ ،4‬ﺹ‪ ،150‬ﻭﺴﻴﺸﺎﺭ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺒﻌﺩ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل‪.‬‬
‫)‪ (98‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ 209 ،206‬ﺤﻴﺙ ﻴﺅﻜﺩ ﺃﻥ ﺍﻟﻤﻨﺼﻭﺭ ﺒﺎﻴﻊ ﻟﻤﺤﻤﺩ ﻤﺭﺘﻴﻥ‪ ،‬ﻓﻲ ﺤﻴﻥ ﻴﺅﻜـﺩ ﺍﻟﻁﺒـﺭﻱ‪ ،‬ﺘـﺎﺭﻴﺦ‪ :‬ﺝ‪،7‬‬
‫ﺹ‪ 524‬ﺃﻥ ﺍﻟﻤﻨﺼﻭﺭ ﺒﺎﻴﻊ ﻟﻤﺤﻤﺩ‪ ،‬ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ‪ :‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ :‬ﺹ‪.347‬‬
‫)‪ (99‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،607‬ﺒﺭﻭﺍﻴﺘﻪ ﻋﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﺭﻭﺓ ﺍﻟﺯﺒﻴﺭﻱ‪ ،‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ :‬ﺹ‪ ،190‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘـل‪:‬‬
‫ﻼ ﻋﻥ ﺍﺒﻥ ﺸﺒﺔ ﻭﺭﻭﺍﻴﺔ ﺍﻷﺼﻔﻬﺎﻨﻲ ﺍﻟﺜﺎﻨﻲ ﺒﻨﻔﺱ ﺍﻹﺴﻨﺎﺩ ﺤﻴﺙ‬
‫ﺹ‪ 287‬ﺒﺭﻭﺍﻴﺘﻪ ﻋﻥ ﺍﺒﻥ ﺸﺒﺔ‪ ،‬ﻭﻗﺎﺭﻥ ﺒﺭﻭﺍﻴﺔ ﺍﻟﻁﺒﺭﻱ ﺍﻟﺜﺎﻨﻴﺔ ﻨﻘ ﹰ‬
‫ﻴﺫﻜﺭ ﻋﺜﻤﺎﻥ ﻓﻲ ﺤﻭﺍﺭﻩ ﻜﺭﺩ ﻋﻠﻰ ﺍﻟﻤﻨﺼﻭﺭ "ﺃﻱ ﻭﺍﷲ ﻜﻤﺎ ﺒﺎﻴﻌﺘﻪ ﺃﻨﺕ ﻭﺃﺨﻭﻙ ]ﺍﻟﺴﻔﺎﺡ[ ﻭﺃﻫﻠﻙ ﻫﺅﻻﺀ ﺍﻟﻐﺩﺭﺓ"‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻁﺒﺭﻱ‪،‬‬
‫ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،607‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.287‬‬
‫)‪ (100‬ﻟﻘﺩ ﺘﺸﺩﺩ ﺍﻟﻤﻨﺼﻭﺭ ﻤﻊ ﻜل ﺍﻟﺫﻴﻥ ﺸﻬﺩﻭﺍ ﺒﻴﻌﺘﻪ ﻟﻤﺤﻤﺩ‪ ،‬ﻓﺘﻌﺭﺽ ﺒﻌﻀﻬﻡ ﻟﻠﺴﺠﻥ ﻟﺴﻨﻭﺍﺕ ﻁﻭﻴﻠﺔ ﺒﻌﺩ ﻤﻘﺘل ﻤﺤﻤﺩ‪ ،‬ﻤـﻥ ﻤﺜـل‬
‫ﻴﻌﻘﻭﺏ ﺒﻥ ﻋﺭﺒﻲ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.253‬‬
‫)‪ (101‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.608‬‬
‫)‪ (102‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل‪ :‬ﺝ‪ ،5‬ﺹ‪.20-19‬‬
‫)‪ (103‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل‪ :‬ﺝ‪ ،5‬ﺹ‪.23-21‬‬
‫)‪ (104‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻔﺼل‪ :‬ﺝ‪ ،5‬ﺹ‪.23-22‬‬
‫)‪ (105‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ :‬ﺝ‪ ،4‬ﺹ‪.304‬‬
‫)‪ (107‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.207‬‬
‫‪- 351 -‬‬

‫)‪ (108‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،340‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪ :‬ﺹ‪.226‬‬

‫)‪ (109‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.426‬‬
‫)‪ (110‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.427-426‬‬
‫)‪ (111‬ﻓﺎﺭﻭﻕ‪ ،‬ﻤﻭﻗﻑ‪ :‬ﺹ‪ 105‬ﻨﻘ ﹰ‬
‫ﻼ ﻋﻥ ﺍﻟﺘﺒﺭﻴﺯﻱ‪ ،‬ﺘﺤﻔﺔ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﻫﻭ ﻜﺘﺎﺏ ﻤﺨﻁﻭﻁ‪.‬‬
‫)‪ (112‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ :‬ﺝ‪ ،3‬ﺹ‪.350‬‬
‫)‪ (113‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ :‬ﺹ‪.356‬‬
‫)‪ (114‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.580‬‬
‫)‪ (115‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ :‬ﺹ‪ ،190‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.341‬‬
‫)‪ (116‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.359‬‬
‫)‪ (118‬ﺍﻷﺯﺩﻱ‪ ،‬ﺍﻟﻤﻭﺼل‪ :‬ﺹ‪ ،190‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪ :‬ﺹ‪.226‬‬
‫)‪ (119‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.558‬‬
‫)‪ (120‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.359‬‬
‫)‪ (121‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.341‬‬
‫)‪ (122‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ :‬ﺝ‪ ،7‬ﺹ‪.242‬‬
‫)‪ (123‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ :‬ﺝ‪ ،6‬ﺹ‪.215‬‬
‫)‪ (124‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ :‬ﺝ‪ ،6‬ﺹ‪.215‬‬
‫)‪ (125‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ :‬ﺝ‪ ،7‬ﺹ‪.253‬‬
‫)‪ (126‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.292‬‬
‫)‪ (128‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.559‬‬
‫)‪ (129‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪.363‬‬
‫)‪ (130‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.574‬‬
‫)‪ (131‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ‪ :‬ﺝ‪ ،3‬ﺹ‪.320‬‬
‫)‪ (133‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻨﺴﺎﺏ )ﺍﻟﺩﻭﺭﻱ(‪ :‬ﺝ‪ ،3‬ﺹ‪.258‬‬
‫)‪ (134‬ﻭﻜﻴﻊ‪ ،‬ﺃﺨﺒﺎﺭ‪ :‬ﺝ‪ ،3‬ﺹ‪.126‬‬
‫)‪ (135‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪.575‬‬
‫)‪ (137‬ﺍﻟﺫﻫﺒﻲ‪ ،‬ﺴﻴﺭ‪ :‬ﺝ‪ ،6‬ﺹ‪.370-369‬‬
‫)‪ (138‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﺘﺎﺭﻴﺦ‪ :‬ﺝ‪ ،7‬ﺹ‪ ،573‬ﺍﻟﻤﺭﻋﺸﻲ‪ ،‬ﻏﺭﺭ‪ :‬ﺹ‪.356‬‬
‫)‪ (139‬ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪ :‬ﺝ‪ ،5‬ﺹ‪.2136‬‬
‫‪- 352 -‬‬

2005 ،2 ‫ ﺍﻟﻌﺩﺩ‬،32 ‫ ﺍﻟﻤﺠﻠﹼﺩ‬،‫ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬،‫ﺩﺭﺍﺳﺎﺕ‬
Abstract
This study seeks to explore positions of Muslim scholars –including jurists, narrators of the Prophet’s
sayings, readers, linguists, and historians- with regards to the movement of Mohammad Ibn Abdullah and his
brother Ibrahim. The study attempts to discuss these positions whether those of support or opposition, and to
find out the reasons that promoted these scholars to adopt them in order to determine whether they were based
on intellectual convictions or personal attitudes, and if they were in harmony with the total Islamic position on
this issue.
The focus of the study was on applications of these positions towards the movement, taking into
consideration the theoretical framework behind these attitudes. The significance of these positions can
be traced to the importance of the movement itself as it was one of the most significant armed
movements against the Abbasid state and the most important one of the Allawis in that century.
Keywords: Abbasid age, Mohammad Al-Nafas Al-Zakeya, Scholars, Jurists, Revolution and
Opposition movements.
- 353 -

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‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،32‬ﺍﻟﻌﺩﺩ ‪2005 ،2‬‬

‫ﻭﻴﻀﺎﻑ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻥ ﻗﻀﻴﺔ ﺍﻟﺨﺭﻭﺝ ﺃﻭ ﻤﻌﺎﺭﻀﺘﻪ‬ ‫ﺍﻟﻤﻘﺩﻤــﺔ‬

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‫ﺙ ﻤﺤﻤﺩ ﻟﻜـﻡ ﻭﻜﻨﺘـﻡ‬

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‫‪The Positions of Muslim Scholars with Regards to the Movement of‬‬

‫‪- 344 -‬‬

Mohammad Ibn Abdullah (Al-Nafs Al-Zakeya) and

Esam Mustafa Oqlah*

‫‪- 346 -‬‬

‫‪- 347 -‬‬

‫‪- 348 -‬‬

‫‪- 349 -‬‬

‫)‪ (67‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،384‬ﻴﺎﻗﻭﺕ‪ ،‬ﻤﻌﺠﻡ‪ :‬ﺝ‪ ،1‬ﺹ‪.161‬‬

‫‪- 350 -‬‬

‫‪- 351 -‬‬

‫)‪ (108‬ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻘﺎﺘل‪ :‬ﺹ‪ ،340‬ﻋﺒﺩﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﻀل ﺍﻻﻋﺘﺯﺍل‪ :‬ﺹ‪.226‬‬

‫‪- 352 -‬‬

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