‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.

‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺷﻌﺒﺔ اﻟﺪراﺳﺎت اﻹﺳﻼﻣﯿﺔ وﺣﺪة اﻟﺒﺤﺚ‬ ‫ﺟﺎﻣﻌـــــﺔ ﺳﯿﺪي ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ اﷲ‬
‫واﻟﺘﻜﻮﯾﻦ ﻣﺎﺳﺘﺮ‪ :‬اﻟﻘﻮاﻋﺪ اﻟﻔﻘﮭﯿﺔ واﻷﺻﻮﻟﯿﺔ‬ ‫ﻛﻠﯿﺔ اﻵداب واﻟﻌﻠﻮم اﻹﻧﺴﺎﻧﯿﺔ‬
‫وﺗﻄﺒﯿﻘﺎﺗﮭﺎ ﻓﻲ اﻷﺣﻜﺎم واﻟﻨﻮازل‬ ‫ﻇﮭﺮ اﻟﻤﮭﺮاز‪ -‬ﻓﺎس‪-‬‬

‫ﺑﺤﺚ ﻟﻨﯿﻞ ﺷﮭﺎدة اﻟﻤﺎﺳﺘﺮ ﻓﻲ اﻟﺪراﺳﺎت اﻹﺳﻼﻣﯿﺔ ﻓﻲ‬

‫ﻣﻮﺿﻮع‪:‬‬

‫ﺗﺤﺖ إﺷﺮاف اﻟﺪﻛﺘﻮر‪ :‬ﻋﺒﺪ اﷲ اﻟﮭﻼﻟﻲ‬ ‫إﻋﺪاد اﻟﻄﺎﻟﺐ‪ :‬ﻣﺤﻤﺪ اﻟﻤﺮﺗﻀﻰ اﻣﺒﺎﻛﻰ ﺑﺸﯿﺮ‬

‫اﻟﻌﺎم اﻟﺠﺎﻣﻌﻲ‪1431/1430 :‬ھـ‬

‫اﻟﻤﻮاﻓﻖ ‪2010/2009‬‬

‫‪1‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺍﻹﻫــــــﺪﺍء‬
‫ﺇﻟـــﻰ‪:‬‬

‫ﺟﺪﻱ ﻭﺷﻴﺨﻲ ﺍﻟﻤﺠﺎﻫﺪ ﻣﺤﻤﺪ ﺍﻟﻤﺮﺗﻀﻰ ﺧﺎﺩﻡ ﺍﻟﺮﺳﻮﻝ‪-‬ﺭﺣﻤﺔ ﺍﷲ ﻭﺭﺿﻮﺍﻧﻪ‬

‫ﻋﻠﻴﻪ‪.‬‬

‫ﻭﺍﻟﺪﻱ‪ ‬ﺍﻟﻌﺰﻳﺰﻳﻦ ﺍﻟﻠﺬﻳﻦ ﻛﺮﺳﺎ ﺣﻴﺎﺗﻬﻤﺎ ﻣﻦ ﺃﺟﻠﻲ ﻭﺑﺬﻻ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻓﻲ‬

‫ﻭﺳﻌﻬﻤﺎ ﻓﻲ ﺑﻨﺎﺀ ﻣﺴﺘﻘﺒﻠﻲ ﻭﻣﺴﺘﻘﺒﻞ ﺇﺧﻮﺗﻲ‪ .‬ﻓﺎ ﻟﻠﻬﻢ ﺃﻃﻞ ﻋﻤﺮﻫﻤﺎ ﻭﺍﺭﺣﻤﻬﻤﺎ‬

‫ﻛﻤﺎ ﺭﺑﻴﺎﻧﻲ ﺻﻐﻴﺮﺍ‪.‬‬

‫ﺍﺷﻜﺮ ﻭﻛﻦ ﻟﻬﻤﺎ ﻓﻲ ﻛﻞ ﺳﺎﻋﺎﺕ‬ ‫ﻳﺎﺭﺏ ﻋﻤﺮﻫﻤﺎ ﻃﻮ‪‬ﻝ ﻭﺳﻌـــﻴﻬﻤﺎ‬

‫ﻭﺭﺣﻤﻬﻤﺎ ﺭﺣﻤﺔ ﺗﻜﻔﻲ ﻛـﻔﺎﺭﺍﺕ‬ ‫ﻳﺎﺭﺏ ﺻﺤ‪‬ﺤﻬﻤﺎ ﺭﺑ‪‬ﻲ ﻭﻋﺎﻓ‪‬ـــﻬﻤﺎ‬

‫‪‬‬

‫ﻭﻓﹼﻖ ﻟﻬﺎ ﻭﺍﻫﺪﻫﺎ ﻫﺪﻱ ﺍﻟﻤ‪‬ﺮﻳﺪﺍﺕ‬ ‫ﻳﺎﺭﺏ ﻻ ﺗﺨﺬﻟﻦ ﻣﺮﻳﻢ ﺍﻧﺠﺎﻱ ﺃﺑﺪﺍ‬

‫"ﺃﻫﺩﻱ ﻫﺫﺍ ﺍﻟﻌﻤل ﺍﻟﻤﺘﻭﺍﻀﻊ"‬

‫‪2‬‬
 .‫م‬1927 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ‬

‫ﻛﻠﻤﺔ‬
‫ﺍﻟﺸﻜــــﺮ ﻭﺍﻟﺘﻘﺪﻳــــــــﺮ‬



           
         

        
 
 


 
  
 
  
           
        
         
 

3
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫﴿‪           ‬‬
‫‪) ﴾‬ﺁﻴﺔ ‪ 97‬ﺴﻭﺭﺓ ﺍﻟﻨﺤل(‪‬‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﻟﻘﺎﺋﻞ ﰲ ﳏﻜﻢ ﺗﱰﻳﻠﻪ ‪" :‬ﻓﹶﻠﹶﻮ‪‬ﻟﹶﺎ ﻧ‪‬ﻔﹶﺮ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻛﹸﻞﱢ ﻓ‪‬ﺮ‪‬ﻗﹶﺔ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪ ‬ﻢ‬
‫ﻃﹶﺎﺋ‪‬ﻔﹶﺔﹲ ﻟ‪‬ﻴ‪‬ﺘ‪‬ﻔﹶﻘﱠﻬ‪‬ﻮﺍ ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦﹺ ﻭ‪‬ﻟ‪‬ﻴ‪‬ﻨ‪‬ﺬ‪‬ﺭ‪‬ﻭﺍ ﻗﹶﻮ‪‬ﻣ‪‬ﻬ‪‬ﻢ‪ ‬ﺇﹺﺫﹶﺍ ﺭ‪‬ﺟ‪‬ﻌ‪‬ﻮﺍ ﺇﹺﻟﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻟﹶﻌ‪‬ﻠﱠﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺤ‪‬ﺬﹶﺭ‪‬ﻭﻥﹶ" )ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﺁﻳﺔ ‪ .(122‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﺭﺳﻞ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻭﺃﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺼﺎﳊﺔ‬
‫ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﻔﻘﻴﻪ ﺍﳍﺎﺩﻱ ﺍﻟﺬﻱ ﺻﺢ‪ ‬ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﻳﺮﺩ ﺍﷲ ﺑﻪ‬
‫ﺧﲑﺍ ﻳﻔﻘﻬﻪ ﰲ ﺍﻟﺪﻳﻦ‪ «1‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ‪:‬‬
‫ﻓﺈﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻫﻮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻳﻨﻈﻢ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ‪ ،‬ﻭﻋﻼﻗﺘﻪ‬
‫ﺑﻐﲑﻩ ﻣﻦ ﺑﲏ ﺟﻨﺴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﺳﺎﺱ ﰲ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﻔﻘﻪ ﻫﻮ ﺍﻟﻮﺣﻲ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪) :‬ﻭ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﻨﻄ‪‬ﻖ‪‬‬
‫ﻋ‪‬ﻦﹺ ﺍﳍﹶﻮ‪‬ﻯ ﺇﹺﻥﹾ ﻫ‪‬ﻮ‪ ‬ﺇﹺﻻﱠ ﻭ‪‬ﺣ‪‬ﻲ‪ ‬ﻳ‪‬ﻮﺣ‪‬ﻰ" )ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪.( 5 ،4‬‬
‫ﻭﱂ ﻳﻨﺘﻘﻞ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺃﻛﻤﻞ ﺍﷲ ﻫﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺭﺏ ﺍﻟﻨﺎﺱ ﻟﻠﻨﺎﺱ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﺍﻟﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﺃﹶﻛﹾﻤ‪‬ﻠﹾﺖ‪ ‬ﻟﹶﻜﹸﻢ‪ ‬ﺩ‪‬ﻳﻨ‪‬ﻜﹸﻢ‪‬‬
‫ﻭ‪‬ﺃﹶﺗ‪‬ﻤ‪‬ﻤ‪‬ﺖ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﻧﹺﻌ‪‬ﻤ‪‬ﺘ‪‬ﻲ ﻭ‪‬ﺭ‪‬ﺿ‪‬ﻴﺖ‪ ‬ﻟﹶﻜﹸﻢ‪ ‬ﺍﻹِﺳ‪‬ﻼﻡ‪ ‬ﺩ‪‬ﻳﻨﺎﹰ" )ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.(.3‬‬
‫ﻭﳍﺬﺍ ﴰﺮ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻋﻠﻰ ﺳﺎﻋﺪ ﺍﳉﺪ ﻭﻗﺎﻣﻮﺍ ﲜﻬﻮﺩ ﺟﺒﺎﺭﺓ ﺗﻜﻤﻦ ﰲ ﺗﻔﻘﻪ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﺃﺻﻮﻝ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﻣﻈﺎ‪‬ﺎ‪ ،‬ﻭﺗﺮﻛﻮﺍ ﻟﻨﺎ ﻣﺆﻟﻔﺎﺕ ﻓﻘﻬﻴﺔ‬
‫ﻋﻈﻴﻤﺔ ﲡﺎﻭﺯﺕ ﺍﻟﻌﺪ ﻭﺍﻹﺣﺼﺎﺀـ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﻘﻪ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻷﻭﱃ ﺑﺎﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺫﻟﻚ‬
‫ﺃﻥ ﺍﻷﺋﻤﺔ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻧﻄﻖ ﺍﳊﻜﻢ ﺑﺬﻛﺮ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﰲ ﺣﲔ ﺃﻧﻪ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﻟﻼﺣﻘﺔ ﻗﺪ ﺳﺎﺩ‬
‫ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻋﻜﻒ ﻋﻠﻤﺎﺀ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﰲ ﻭﺿﻊ ﳐﺘﺼﺮﺍﺕ ﺗﺘﻀﻤﻦ ﻓﻘﻬﺎ ﺍﺑﺘﻠﻲ ﺑﺂﻓﺘﲔ ﻋﻈﻴﻤﺘﲔ‬
‫ﻭﳘﺎ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺁﻓﺔ ﺗﺘﺠﻠﻰ ﰲ ﻓﺼﻠﻪ ﻋﻦ ﺃﺩﻟﺘﻪ ﻣﻦ ﻗﺮﺁﻥ ﻭﺳﻨﺔ ﻭﺇﲨﺎﻉ‪ ،‬ﺣﱴ ﻳﻜﺎﺩ ﺍﻟﻄﺎﻟﺐ‬
‫ﳜﺘﻢ ﻛﺘﺎﺑﺎ ﻣﻦ ﻛﺘﺒﻪ ﺩﻭﻥ ﺃﻥ ﻳﻌﺜﺮ ﻋﻠﻰ ﺩﻟﻴﻞ ﺇﻻ ﺩﻟﻴﻞ ﺍﻟﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ‪.‬‬

‫‪ - 1‬ﻓﺘﺢ اﻟﺒﺎري‪ ،‬ﻛﺘﺎب اﻟﻌﻠﻢ‪ ،‬ﺑﺎب ﻣﻦ ﯾﺮد اﷲ ﺑﮫ ﺧﯿﺮا ﯾﻔﻘﮭﮫ ﻓﻲ اﻟﺪﯾﻦ‪.199/1،‬‬

‫‪4‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺘﺠﻠﻰ ﰲ ﺗﻌﻘﹼﺪﻩ ﻋﻨﺪ ﺍﻟﺪﺍﺭﺱ ﺣﻴﺚ ﳚﺪ ﺃﻟﻔﺎﻇﻪ ﻣﻐﻠﻘﺔ‪ ،‬ﻭﻋﺒﺎﺭﺍﺗﻪ ﻣﺒﻬﻤﺔ‪،‬‬
‫ﻭﺣﻞﹼ ﺃﻟﻐﺎﺯﻩ ﻣﺴﺘﻌﺼﻴﺔ‪ .‬ﻭﻫﺬﺍ ﳑﺎ ﺩﻓﻊ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺐ ﺇﱃ ﺇﻋﺎﺩﺓ ﺗﺄﻟﻴﻒ ﺑﻌﻀﻬﺎ ﻧﻈﻤﺎ‬
‫ﻟﺘﻘﺮﻳﺒﻬﺎ ﻭﺗﺴﻬﻴﻠﻬﺎ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪:‬‬
‫‪1‬‬
‫ـﺬﺍ ﺍﳉﻴــﻞ‬
‫ـﻞ ﻫـ‬
‫ـﺎ ﺟـ‬
‫ـﺪ ﻓﻴﻬـ‬
‫ﺯﻫـ‬ ‫ﻟﻜﻨﻤـــﺎ ﻛﺘﺒـــﻬﻢ ﻟﻠﻄـــﻮﻝ‬
‫ﻭﺃﺭﻯ ﺃﻥ ﻣﻦ ﻭﺍﺟﺐ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ ﰲ ﻛﻞ ﻭﻗﺖ‬
‫ﺃﻥ ﻳﺴﲑﻭﺍ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ﻧﻔﺴﻪ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﻔﻘﻪ ﻟﻠﻨﺎﺱ ﻭﺗﻴﺴﲑﻩ ﳍﻢ ﺑﺄﺳﻠﻮﺏ ﺳﻬﻞ ﻭﺍﺿﺢ‪،‬‬
‫ﻭﺑﺄﺩﻟﺔ ﻣﻘﻨﻌﺔ‪ ،‬ﻳﻔﻬﻤﻪ ﺍﻟﻨﺎﺱ ﺑﺪﻭﻥ ﻋﻨﺎﺀ ﻭﻣﺸﻘﺔ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﴰﺮﺕ ﺧﺎﺩﻣﺎ ﻟﺪﻳﲏ ﺍﻹﺳﻼﻣﻲ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﻟﺒﻠﺪﻱ ﺍﻟﺴﻨﻐﺎﻝ ﺑﺼﻔﺔ ﺧﺎﺻﺔ‪،‬‬
‫ﻓﺂﺛﺮﺕ ﺃﻥ ﻳﻨﺼﺐ ﲝﺜﻲ ﰲ ﻫﺬﺍ ﺍﳌﺎﺳﺘﺮ ﻋﻠﻰ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻦ ﺑﻠﺪﻱ ﺍﻷﻡ‪ ،‬ﻣﻊ ﺍﻟﻌﺰﻡ ﻋﻠﻰ‬
‫ﺭﺑﻂ ﻣﺎ ﺃﻣﻜﻨﲏ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻘﻪ ﺑﺄﺩﻟﺘﻪ‪ ،‬ﻭﺭﺩ ﻣﺎ ﺃﺳﺘﻄﻴﻊ ﻣﻦ ﻓﺮﻭﻋﻪ ﺇﱃ ﺃﺻﻮﻟﻪ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻣﻮﺿﻮﻉ "ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ ﰲ ﺍﻟﺼﻼﺓ" ﻣﺘﻌﻠﻖ ﺑﺎﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﺭﻛﺎﻥ‬
‫ﺍﻻﺳﻼﻡ‪ ،‬ﻭﺑﺄﻥ ﺍﻟﺼﻼﺓ ﺃﻭﻝ ﻣﺎ ﳛﺎﺳﺐ ﻋﻠﻴﻬﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﻳﻨﺒﻐﻲ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﺰﻭﺍﻳﺎ ﺣﱴ‬
‫ﳛﻈﻰ ﲝﻘﻪ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﻓﻘﻬﻪ ﻋﻠﻰ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﱵ ﻗﺪ ﻳﻐﻔﻞ ﻋﻨﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺧﺼﻮﺻ‪‬ﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻮﺿﻮﻉ‬
‫ﻭﺃﻣﺎ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺩﻓﻌﺘﲏ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻓﻜﺜﲑﺓ ﺃﻭﺟﺰﻫﺎ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﳏﺎﻭﻟﺔ ﻧﻔﺾ ﺍﻟﻐﺒﺎﺭ ﻋﻦ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻘﻴﻤﺔ ﺍﻟﱵ ﺃﻟﻔﻬﺎ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺒﺎ ﺑﻄﺮﻳﻘﺔ ﺗﱪﺯ‬
‫ﻗﻴﻤﺘﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪-2‬ﳏﺎﻭﻟﺔ ﺍﺳﺘﺜﺎﺭﺓ ﳘﻢ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺴﻨﻐﺎﻟﻴﲔ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﻃﻠﺒﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻨﻬﻢ‬
‫ﺇﱃ ﺍﻟﺘﻨﻘﻴﺐ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺴﻨﻐﺎﱄ ﺣﻔﺎﻇﺎ ﻋﻠﻴﻪ ﻣﻦ ﺁﻓﺎﺕ ﺍﻟﻀﻴﺎﻉ‪.‬‬
‫‪ -3‬ﺍﻟﻌﻤﻞ ﺑﻘﻮﻟﻪ ﺟﻞ ﺷﺄﻧﻪ‪ :‬ﻓﹶﻠﹶﻮ‪‬ﻟﹶﺎ ﻧ‪‬ﻔﹶﺮ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻛﹸﻞﱢ ﻓ‪‬ﺮ‪‬ﻗﹶﺔ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻃﹶﺎﺋ‪‬ﻔﹶﺔﹲ ﻟ‪‬ﻴ‪‬ﺘ‪‬ﻔﹶﻘﱠﻬ‪‬ﻮﺍ ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦﹺ‬
‫ﻭ‪‬ﻟ‪‬ﻴ‪‬ﻨ‪‬ﺬ‪‬ﺭ‪‬ﻭﺍ ﻗﹶﻮ‪‬ﻣ‪‬ﻬ‪‬ﻢ‪ ‬ﺇﹺﺫﹶﺍ ﺭ‪‬ﺟ‪‬ﻌ‪‬ﻮﺍ ﺇﹺﻟﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻟﹶﻌ‪‬ﻠﱠﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺤ‪‬ﺬﹶﺭ‪‬ﻭﻥﹶ )ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪.(122‬‬
‫ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺟﺎﺀ ﺍﺧﺘﻴﺎﺭﻱ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ " :‬ﺍﻟﺘﺄﺻﻴﻞ ﻷﺣﻜﺎﻡ ﺍﻟﺴﻬﻮ ﻭﻗﻮﺍﻋﺪﻩ ﻣﻦ ﺧﻼﻝ‬
‫ﻛﺘﺎﺏ »ﺍﳉﻮﻫﺮ ﺍﻟﻨﻔﻴﺲ« ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﲟﺒﺎ" ‪- 1927‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ .-‬ﲝﺚ‬
‫‪1‬‬
‫ﯾﻌﻨﻲ أﺑﻨﺎء ﺟﻠﺪﺗﻨﺎ‪.‬‬

‫‪5‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﻳﺘﺸﺮﻑ ﺑﺎﻹﺷﺮﺍﻑ ﻋﻠﻴﻪ ﲰﺎﺣﺔ ﺃﺳﺘﺎﺫﻱ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﻋﺒﺪ ﺍﷲ ﺍﳍﻼﱄ ـ ﺣﻔﻈﻪ ﺍﷲ‬
‫ـ‪..‬‬
‫ﺻﻌﻮﺑﺎﺕ ﺍﻟﺒﺤﺚ‬
‫ﻭﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﻭﺍﺟﻬﺘﲏ ﺧﻼﻝ ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻛﻠﻬﺎ ﻧﻌﻢ ﻓﻴﻤﺎ ﺃﻋﺘﻘﺪ‪،‬‬
‫ﻷﻥ ﻛﻞ ﻋﻤﻞ ﺟﺎﺩ ﻻ ﺑﺪ ﻣﻦ ﻭﺟﻮﺩ ﻣﺘﺎﻋﺐ ﻓﻴﻪ ﺻﻌﻮﺑﺔ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬
‫ﻟﺘﺄﺻﻴﻞ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﳑﺎ ﺩﻓﻌﲏ ﺇﱃ ﺍﻟﺘﻨﻘﻞ ﰲ ﺑﻌﺾ ﺃﳓﺎﺀ ﺍﳌﻐﺮﺏ‪.‬‬

‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‬
‫ﺃﻣﺎ ﺍﳌﻨﻬﺞ ﺍﳌﺘﺒﻊ ﰲ ﻣﻘﺎﺭﺑﺔ ﺍﳌﻮﺿﻮﻉ ﻓﺈﻧﲏ ﻗﺪ ﺣﺎﻭﻟﺖ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﺃﻥ ﺃﻧﻔﺾ ﺍﻟﻐﺒﺎﺭ‬
‫ﻋﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺒﺎﺏ ﺑﺒﻴﺎﻥ ﺇﺷﻜﺎﻻ‪‬ﺎ‪ ،‬ﻭﺣﻜﺎﻳﺔ ﺃﻗﻮﺍﳍﺎ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺭﺟﺢ ﻣﻨﻬﺎ ﰲ ﻧﻈﺮﻱ‪،‬‬
‫ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻘﺎﺭﺉ ﰲ ﺑﺴﻂ ﺍﻟﻜﻼﻡ ﻭﺗﻠﻴﻴﻨﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻄﻮﻳﻞ ﺍﳌﻤﻞ ﻭﺍﻻﺧﺘﺼﺎﺭ ﺍﳌﺨﻞ‪.‬‬
‫ﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﻓﻘﺪ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ » ﺷﺮﻭﺡ ﳐﺘﺼﺮ ﺍﻷﺧﻀﺮﻱ‪،‬‬
‫ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺘﺐ ﺍﳌﺎﻟﻜﻴﺔ ﺍﻟﱵ ﺗﻌﺘﲏ ﺑﺎﻟﺘﺄﺻﻴﻞ ﺑﺼﻔﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﺑﻐﲑﻫﺎ ﺑﺼﻔﺔ ﻋﺎﻣﺔ«‬
‫ﻭﺣﺎﻭﻟﺖ ﻗﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ﻣﻄﺎﻟﻌﺔ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﻣﻔﻀﻼ‬
‫ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﺑﺴﻄﻬﺎ ﺗﻌﺒﲑﺍ ﻣﺮﺍﻋﺎﺓ ﻟﻘﻮﻣﻲ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳌﺘﻮﺍﺿﻊ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ‪ :‬״ﺍﳊﺎﻝ ﲡﻮ‪‬ﺩ ﺍﳌﻘﺎﻝ״‪.‬‬
‫ﺧﻄﺔ ﺍﻟﺒﺤﺚ‬
‫ﻭﳌﻌﺎﳉﺔ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻘﺪ ﺍﺗﺒﻌﺖ ﺍﳋﻄﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﳌﻘﺪﻣﺔ‪ ،‬ﻭﻳﺪﻭﺭ ﺍﳊﺪﻳﺚ ﻓﻴﻬﺎ ﺣﻮﻝ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳌﻮﺿﻮﻉ ﻭﺃﳘﻴﺘﻪ ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻮﺿﻮﻉ‪،‬‬
‫ﻭﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺇﻋﺘﺮﺿﺘﲏ ﺃﺛﻨﺎﺀ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺍﺗﺒﻌﺘﻪ ﰲ ﻣﻘﺎﺭﺑﺔ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﺮﲨﺔ ﺍﻟﻨﺎﻇﻢ ﻭﺍﻟﻨﺎﺛﺮ ﺭﲪﻬﻤﺎ ﺍﷲ‪ ،‬ﻭﻗﺴﻤﺘﻪ ﺇﱃ ﻣﺒﺤﺜﲔ‪ :‬ﺍﳌﺒﺤﺚ‬
‫ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﺮﲨﺔ ﺍﻟﻨﺎﻇﻢ ﻭﻓﻴﻪ ﺛﻼﺛﺔ ﻣﻄﺎﻟﺐ‪ :‬ﰲ ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺫﻛﺮﺕ ﻧﺸﺄﺗﻪ‪ ،‬ﻭﺿﻤﻨﺘﻪ ﻓﺮﻋﲔ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﰲ ﺍﲰﻪ‪ ،‬ﻭﻧﺴﺒﻪ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﻣﻮﻟﺪﻩ‪ .‬ﻭﺃﻣﺎ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻓﺘﺤﺪﺛﺖ ﻓﻴﻪ ﻋﻦ ﺣﻴﺎﺗﻪ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻳﻨﺪﺭﺝ ﲢﺘﻪ ﺛﻼﺛﺔ ﻓﺮﻭﻉ‪ .‬ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﻌﻠﻤﻪ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺷﻴﻮﺧﻪ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺗﻼﻣﻴﺬﻩ‪،‬‬
‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﺄﻭﺩﻋﺖ ﻓﻴﻪ ﺁﺛﺎﺭﻩ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻓﻴﻪ ﻓﺮﻋﺎﻥ‪ :‬ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﰲ‬

‫‪6‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﻟﻜﺘﺎﺏ‪ :‬ﺍﳉﻮﻫﺮ ﺍﻟﻨﻔﻴﺲ ﰲ ﻋﻘﺪ ﻧﺜﺮ ﺍﻷﺧﻀﺮﻱ ﺍﻟﺮﺋﻴﺲ‪ .‬ﺃﻣﺎ ﺍﳌﺒﺤﺚ‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻓﺘﺮﲨﺔ ﻓﻴﻪ ﺍﻟﻨﺎﺛﺮ ﻭﺫﻟﻚ ﰲ ﻣﻄﻠﺒﲔ ﺃﻳﻀﺎ ﰲ ﺍﻷﻭﻝ‪ :‬ﻋﻦ ﻧﺸﺄﺗﻪ‪ ،‬ﻭﻓﻴﻪ ﻓﺮﻋﺎﻥ‪ :‬ﰲ ﺍﻟﻔﺮﻉ‬
‫ﺍﻷﻭﻝ‪ :‬ﻋﻦ ﺍﲰﻪ ﻭﻧﺴﺒﻪ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻋﻦ ﻣﻮﻟﺪﻩ‪ .‬ﺑﻴﻨﻤﺎ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻨﻮﻧﺘﻪ ﲝﻴﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺃﻭﺩﻋﺘﻪ ﺛﻼﺛﺔ‬
‫ﻓﺮﻭﻉ‪ ،‬ﻣﺘﻜﻠﻤﺎ ﰲ ﺃﻭﳍﺎ‪ :‬ﻋﻦ ﺷﻴﻮﺧﻪ‪ ،‬ﻭﰲ ﺛﺎﻧﻴﻬﺎ‪ :‬ﻋﻦ ﺗﻼﻣﻴﺬﻩ‪ ،‬ﻭﰲ ﺛﺎﻟﺜﻬﺎ‪ :‬ﻋﻦ ﻭﻓﺎﺗﻪ‪ .‬ﺃﻣﺎ ﺍﳌﻄﻠﺐ‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻷﺧﲑ ﻓﻌﻨﻮﻧﺘﻪ‪ :‬ﺑﺂﺛﺎﺭﻩ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻓﻴﻪ ﻓﺮﻋﺎﻥ ﺁﺧﺮﺍﻥ‪ :‬ﺫﻛﺮﺕ ﰲ ﺃﻭﳍﻤﺎ‪ :‬ﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﺛﺎﻧﻴﻬﻤﺎ‪:‬‬
‫ﲢﺪﺛﺖ ﻋﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﱵ ﺣﻈﻲ ﺑﻪ ﳐﺘﺼﺮﻩ‪.‬‬
‫ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺟﺮﺩ ﻭﺗﺼﻨﻴﻒ ﻣﺴﺎﺋﻞ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻃﺮﻳﻘﱵ ﰲ ﺫﻟﻚ ﻫﻮ ﺃﻧﲏ ﺃﺫﻛﺮ‬
‫ﺍﳌﺴﺄﻟﺔ ﻛﻤﺎ ﺫﹸﻛﺮ ﰲ ﺍﻟﻨﺜﺮ‪ ،‬ﰒ ﺃﺭﺩﻓﻬﺎ ﺑﺎﻟﻨﻈﻢ‪ ،‬ﻭﺃﺻﻮﻏﻬﺎ ﺻﻴﺎﻏﺔ ﺗﺴﻬ‪‬ﻞ ﺿﺒﻄﻬﺎ‪ .‬ﻭﺗﻨﺪﺭﺝ‬
‫ﲢﺖ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ .‬ﰲ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﺗﻌﺮﺿﺖ ﳉﺮﺩ ﻭﺗﺼﻨﻴﻒ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﻓﻴﻪ ﻣﻄﻠﺒﺎﻥ‪ :‬ﻭﺃﻭﺩﻋﺖ ﺍﻷﻭﻝ ﺟﺮﺩ ﻭﺗﺼﻨﻴﻒ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﺴﺠﺪ ﳍﺎ ﺑﻌﺪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻭﺿﻌﺖ ﰲ ﺍﻟﺜﺎﱐ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﻌﺘﱪ ﺯﻳﺎﺩﺓ ﻟﻜﻨﻬﺎ ﻻ ﻳﺴﺠﺪ ﳍﺎ ﺑﻞ ﺇﻣﺎ ﺗﺒﻄﻞ ﺍﻟﺼﻼﺓ‬
‫‪‬ﺎ‪ ،‬ﻭﺇﻣﺎ ﻻ ﻳﺴﺠﺪ ﳍﺎ ﳋﻔﺘﻬﺎ ﻛﺰﻳﺎﺩﺓ ﻗﻮﻝ ﻣﻦ ﺟﻨﺲ ﺍﻟﺼﻼﺓ ﻣﺜﻞ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‬
‫ﺍﻷﺧﲑﺗﲔ ﰲ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺫﻛﺮﺕ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﺴﺠﺪ ﳍﺎ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻓﻴﻪ‬
‫ﺃﻳﻀﺎ ﻣﻄﻠﺒﺎﻥ‪ :‬ﺍﻷﻭﻝ ﳉﺮﺩ ﻭﺗﺼﻨﻴﻒ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﺴﺠﺪ ﳍﺎ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﳉﺮﺩ‬
‫ﻭﺗﺼﻨﻴﻒ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﻌﺘﱪ ﻧﻘﺼﺎﻧﺎ ﰲ ﺍﻟﺼﻼﺓ ﻟﻜﻨﻬﺎ ﻻ ﻳ‪‬ﺴﺠﺪ ﳍﺎ ﺇﻣﺎ ﳋﻔﺘﻬﺎ ﻛﻨﻘﺺ ﺳﻨﺔ‬
‫ﺧﻔﻴﻔﺔ ﻣﺜﻞ ﺗﻜﺒﲑﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺍﻟﻔﻀﻴﻠﺔ ﻛﺎﻟﻘﻨﻮﺕ ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻭﲡﱪ ﺇﻣﺎ‬
‫ﺑﺎﻹﺗﻴﺎﻥ ‪‬ﺎ ﻛﻨﻘﺼﺎﻥ ﻓﺮﻳﻀﺔ‪ .‬ﻭﺃﻣﺎ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻓﺬﻛﺮﺕ ﻓﻴﻪ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺸﻚ‪،‬‬
‫ﻭﺍﻟﱵ ﺗﻔﺘﺮﻕ ﻓﻴﻬﺎ ﺍﻟﺴﻬﻮ ﰲ ﺍﻟﻔﺮﻳﻀﺔ ﻋﻦ ﺍﻟﺴﻬﻮ ﰲ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﺣﻴﺚ ﻻ ﺃﺟﺪ ﳍﺎ ﳏﻼ ﰲ‬
‫ﺍﳌﺒﺤﺜﲔ ﺍﻟﺴﺎﻟﻔﲔ‪ .‬ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﻣﻄﻠﺒﺎﻥ‪ :‬ﻣﻄﻠﺐ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺸﻚ‪ ،‬ﻭﺁﺧﺮ ﰲ ﺍﻟﱵ ﺗﻔﺮ‪‬ﻕ ﻓﻴﻬﺎ‬
‫ﺍﻟﺴﻬﻮ ﰲ ﺍﻟﻔﺮﻳﻀﺔ ﻋﻦ ﺍﻟﺴﻬﻮ ﰲ ﺍﻟﻨﺎﻓﻠﺔ‪.‬‬
‫ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻓﻘﺪ ﺧﺼﺼﺖ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﻳﺸﻜﻞ ﺻﻠﺐ ﺍﳌﻮﺿﻮﻉ ﻟﺘﺄﺻﻴﻞ‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﺴﻬﻮ ﻣﻦ ﻣﻈﺎ‪‬ﺎ‪ ،‬ﻭﻗﺒﻞ ﺫﻟﻚ ﻭﺿﻌﺖ ﻣﺪﺧﻼ ﲤﻬﻴﺪﻳﺎ ﰲ ﻣﺒﺤﺜﲔ ﻟﺒﻴﺎﻥ ﺑﻌﺾ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﻀﺮﺏ ﻋﻨﻬﺎ ﺍﻟﺬﻛﺮ ﺻﻔﺤﺎ ﻭﻫﻲ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺴﻬﻮ‪ ،‬ﻭﺣﻜﻤﻪ‪ ،‬ﻭﺻﻔﺔ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻣﻮﺿﻌﻪ‪ ،‬ﻭﺃﻧﻮﺍﻋﻪ‪ ،‬ﻭﺃﺳﺒﺎﺑﻪ‪.‬‬

‫‪7‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺃﺷﲑ ﺇﱃ ﺃﱐ ﱂ ﺃﺭﺍﻉ ﺗﺮﺗﻴﺐ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﺜﺎﻟﺚ ﻭﺫﻟﻚ ﻟﺼﻌﻮﺑﺘﻪ؛ ﻭﻷﻥ ﻛﺘﺎﺑﺎﺕ ﻫﺆﻻﺀ‬
‫ﺍﻟﻔﺤﻮﻝ ﺗﺘﺤﻜﻢ ‪ ،‬ﻭﻻ ﻳﺘﺤﻜﻢ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻈﺎﻡ ﺍﻷﻛﺎﺩﳝﻲ ﺑﺸﻜﻞ ﻛﻠﻰ‪ ،‬ﳍﺬﺍ ﻓﻀﻠﺖ ﺃﻥ ﺃﺭﺍﻋﻲ‬
‫ﺗﺮﺗﻴﺐ ﺍﳌﺴﺎﺋﻞ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﺣﺴﺐ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﰲ ﻗﻠﻴﻞ ﻣﻦ ﻣﺴﺎﺋﻠﻪ ﺣﻴﺚ ﻳﻘﺘﻀﻴﻪ‬
‫ﺍﳌﻘﺎﻡ‪ .‬ﻫﺬﺍ؛ ﻭﻗﺪ ﺗﻀﻤﻨﺖ ﺍﳋﺎﲤﺔ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺤﺚ‪.‬‬

‫‪8‬‬
‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫اﻟﻔﺼﻞ اﻷول‪:‬‬
‫واﻟﻨﺎﻇﻢﺍﻟﻨﺎﺛﺮ ﻭﺍﻟﻨﺎﻇﻢ‪.‬‬
‫اﻟﻨﺎﺛﺮ‪ :‬ﺗﺮﲨﺘﺎ‬
‫ﺗﺮﺟﻤﺔ ﺍﻷﻭﻝ‬
‫ﺍﻟﻔﺼﻞ‬
‫وﻓﯿﮫ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﺮﲨﺔ ﺍﻟﻨﺎﻇﻢ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻧﺸﺄﺗﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﲰﻪ‪ ،‬ﻧﺴﺒﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻮﻟﺪﻩ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺣﻴﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺗﻌﻠﻤﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺷﻴﻮﺧﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻼﻣﻴﺬﻩ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﻓﺎﺗﻪ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺁﺛﺎﺭﻩ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺆﻟﻔﺎﺗﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﻟﻜﺘﺎﺏ‪ :‬ﺍﳉﻮﻫﺮ ﺍﻟﻨﻔﻴﺲ ﰲ ﻋﻘﺪ‬
‫ﻧﺜﺮ ﺍﻷﺧﻀﺮﻱ ﺍﻟﺮﺋﻴﺲ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺮﲨﺔ ﺍﻟﻨﺎﺛﺮ‪:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻧﺸﺄﺗﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﲰﻪ ﻭﻧﺴﺒﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻮﻟﺪﻩ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺣﻴﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺷﻴﻮﺧﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻼﻣﻴﺬﻩ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻓﺎﺗﻪ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺁﺛﺎﺭﻩ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺆﻟﻔﺎﺗﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﱵ ﺣﻈﻲ ﺑﻪ ﳐﺘﺼﺮﻩ‪.‬‬

‫‪9‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﻴﺎﺓ ﺍﻟﻨﺎﻇﻢ‪.‬‬

‫ﻳﻌﺘﱪ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﺎﻣﺒﺎ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﺑﺮﺯ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺪﻋﻮﻳﺔ‬
‫ﻭﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ ﺍﻫﺘﻤﺖ ﺑﺪﺭﺍﺳﺔ ﺣﻴﺎ‪‬ﺎ ﺃﻗﻼﻡ ﺍﻟﺒﺎﺣﺜﲔ ﻣﻦ ﻛﻞ ﺍﻷﺟﻨﺎﺱ‪ ،‬ﻧﻈﺮﺍ ﳌﺎ ﺗﻮﻓﺮ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﳋﺼﺎﻝ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﱂ ﺗﺘﻮﻓﺮ ﰲ ﻛﺜﲑ ﻣﻦ ﺃﻣﺜﺎﻟﻪ‪ .‬ﳑﺎ ﺟﻌﻠﻪ ﳏﻞ‬
‫ﺍﻫﺘﻤﺎﻡ‪.‬‬
‫ﻟﻘﺪ ﺗﻨﺎﻭﻝ ﺣﻴﺎﺗﻪ ﺑﺎﻟﺪﺭﺍﺳﺔ ﺃﻗﻼﻡ ﻛﺜﲑﺓ‪ ،‬ﻭﺷﺎﺭﻛﺖ ﰲ ﲢﻠﻴﻞ ﻣﺴﺎﺭﻫﺎ ﺃﻓﻬﺎﻡ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﺍﻟﺸﻴﺦ ﺍﲪﺪ ﺑﺎﻣﺒﺎ ﺍﻣﺒﻚ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺃﳒﺒﺘﻬﻢ ﺍﻟﺒﻼﺩ ﺍﻟﺴﻨﻐﺎﻟﻴﺔ‪ .‬ﻫﺬﻩ ﺍﻟﺒﻼﺩ‬
‫ﺍﻟﱵ ﺷﻜﹼﻠﺖ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﺘﺎﺭﻳﺦ ﺛﻐﺮﺓ ﻣﻬﻤﺔ ﻣﻦ ﺛﻐﻮﺭ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻬﻲ ﻣﻮﻃﻦ ﻟﻠﺪﻋﺎﺓ‬
‫ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺟﻼﺀ‪.‬‬
‫ﻟﻘﺪ ﺃﻟﻒ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﻣﺆﻟﻔﺎﺕ ﻧﲑﺓ ﰲ ﻓﻨﻮﻥ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻫﻲ ﺗﺂﻟﻴﻒ ﺗﺘﻤﻴﺰ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﻟﻘﻴﻤﺔ ﺑﻜﻞ ﻣﺎ ﲤﻴﺰ ﺑﻪ ﻏﲑﻫﺎ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ .‬ﺑﻴﺪ ﺃﻥ ﻣﻌﻈﻢ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﱂ ﲢﻆ ﺑﻌﺪ ﲝﻘﻬﺎ ﻣﻦ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﻨﻘﻴﺐ‪.‬‬
‫ﻭﻧﻈﺮﺍ ﳌﺎ ﳍﺎ ﻣﻦ ﻗﻴﻤﺔ ﻋﻠﻤﻴﺔ‪ ،‬ﻭﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﻓﺈﻧﲏ ﻋﻘﺪﺕ ﺍﻟﻌﺰﻡ ﻣﻐﺘﻨﻤﺎ ﺍﻟﻔﺮﺻﺔ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻟﺒﺤﻮﺙ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻟﻄﻠﺒﺔ ﻟﻨﻴﻞ ﺷﻬﺎﺩﺓ ﺍﳌﺎﺳﺘﺮ ﺍﳌﻌﻨﻮﻥ ﺏ״ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ‬
‫ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻨﻮﺍﺯﻝ״ ﰲ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺳﻴﺪﻱ ﳏﻤﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻇﻬﺮ ﺍﳌﻬﺮﺍﺯ ـ ﻓﺎﺱ ـ ‪ ،‬ﺃﻥ ﺃﻗﻮﻡ ﺑﺪﺭﺍﺳﺔ ﺣﻮﻝ ﻣﺆﻟﻒ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﻫﺬﺍ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻨﻐﺎﱄ ﺍﳉﻠﻴﻞ ﺇﺑﺮﺍﺯﺍ ﻟﻘﻴﻤﺘﻬﺎ ﻭﺑﻴﺎﻧﺎ ﳉﻬﻮﺩﻩ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺗﺮﺳﻴﺨﺎ ﳍﺎ‪.‬‬
‫‪ .i‬ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ ﻧﺸﺄﺗﻪ‪.‬‬
‫ﺳﺄﻭﺩﻉ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻮﻟﺪ ﻫﺬﺍ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺐ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ـ ﻭﻛﻤﺎ ﻫﻮ ﻣﻌﻬﻮﺩ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﲰﻪ ﻭﻧﺴﺒﻪ‪ .‬ﻭﺫﻟﻚ ﰲ ﻓﺮﻋﲔ ﺍﺛﻨﲔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﲰﻪ ﻭﻧﺴﺒﻪ‪.‬‬
‫ﻫﻮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﺒﲑ ﺑﻦ ﺣﺒﻴﺐ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﳋﲑ‪.‬‬
‫ﻭﻳﻨﺤﺪﺭ ﺁﺑﺎﺅﻩ ﻣﻦ ﻣﻨﻄﻘﺔ )ﻓﻮﺗﺎﺗﻮﺭﻭ()‪ (1‬ﺑﺎﻟﺴﻨﻐﺎﻝ؛ ﻓﻬﻮ ﺗﻮﻛﻠﻮﺭﻱ)‪ (1‬ﺍﻷﺻﻞ ‪ ،‬ﻭﻭﻟﻔﻲ)‪(2‬‬
‫ﺍﻟﻨﻄﻖ ﻛﻤﺎ ﻋﱪ ﻋﻨﻪ ﺍﻟﻜﺜﲑ‪.‬‬

‫ﻫﻲ ﻣﻨﻄﻘﺔ ﺷﻬﲑﺓ ﰲ ﺍﻟﺒﻼﺩ‪.‬‬ ‫‪1‬‬

‫‪10‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﻫﺬﺍ ﻧﺴﺒﻪ ﻣﻦ ﺟﻬﺔ ﺃﺑﺎﺋﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺃﻣﻬﺎﺗﻪ ﻓﻮﺍﻟﺪﺗﻪ ﻛﺎﻧﺖ ﺗﺪﻋﻰ ﲟﺮﱘ‪ 3‬ﺑﻮﺻﻮ‬
‫ﺑﻨﺖ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﺼﻮﰊ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺴﻴﺪﺓ ﻋﻔﻴﻔﺔ‪ ،‬ﻣﺘﺪﻳﻨﺔ‪ ،‬ﻛﺜﲑﺓ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﺪﻗﺔ‪ ،‬ﺫﺍﺕ ﺷﺄﻥ ﻛﺒﲑ‪...‬ﻋﺎﺷﺖ ﻣﺎ ﺑﲔ ‪1830‬ﻡ‪1866‬ﻡ‪ .‬ﻭ ﻟﻘﺪ‬
‫ﺃﺛﺒﺖ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻧﺘﺴﺎ‪‬ﺎ ﺇﱃ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﺮﺳﻮﻝ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.(4) -‬‬
‫ﻭﻛﺎﻧﺖ ﺗﺮﰊ ﺃﻭﻻﺩﻫﺎ ﻋﻠﻰ ﺍﳌﺮﻭﺀﺓ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻭﻛﺜﲑﺍ ﻣﺎ ﲢﻜـﻲ ﳍﻢ‬
‫ﺣﻜﺎﻳﺎﺕ ﺍﻟﺼﺎﳊﲔ‪.(5)...‬‬
‫ﻭﻛﺎﻧﺖ ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺃﻟﻘﺎﺏ ﻛﺜﲑﺓ ﺗﻨﻮﻩ ﺑﺸﻬﺮﺗﻪ ﻭﻋﻈﻤﺔ ﺃﻣﺮﻩ ﻣﻨﻬﺎ‪ :‬ﺧﺎﺩﻡ ﺍﻟﺮﺳﻮﻝ‬
‫ﻭﺍﻟﺸﻴﺦ ﺍﳋﺪ ﱘ‪ ،‬ﻭﺳﺮﻳﻦ ﲟﺒﺎ‪ ،‬ﺑﺮﻭﻡ ﻃﻮﰉ‪...‬‬
‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ‪ :‬ﻣﻮﻟﺪه‬
‫ﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ – ﺭﲪﻪ ﺍﷲ‪ -‬ﺳﻨﺔ ‪1270‬ﻫﺠﺮﻳﺔ ﻣﺎﺑﲔ ]‪ [1854-1853‬ﻣﻴﻼﺩﻳﺔ‬
‫ﰲ ﻣﺪﻳﻨﺔ ]ﺍﻣﺒﺎﻛﻰ ﺑﺎﻭﻝ [ ﺍﻟﱵ ﺃﺳﺴﻬﺎ ﺟﺪﻩ ﳏﻤﺪ ﺍﳋﲑ ﺍﳌﻠﻘﺐ ﲟﺎﻡ ﻣﻬﺮﻡ ؛ ﺳﻨﺔ ‪1789‬‬
‫ﻣﻴﻼﺩﻳﺔ‪.‬‬
‫ﻭﰲ ﻭﻻﺩﺗﻪ ﻫﺬﻩ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺣﺎﻣﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻔﻮﰐ ﺍﻟﺘﻜﻠﻮﺭﻱ)‪: (6‬‬
‫ﻗﺪ وﻟﺪ اﻟﺨﺪﯾﻢ ﻣﻦ ﻗﺪ ﺷﺮﻋـﺎ ﺷﺮﯾﻌﺔ اﻟﻤﺨﺘـﺎر ﻋـﺎم ﺷﺮﻋـﺎ)‪(7‬‬

‫‪ 1‬ﻫﻲ ﻟﻐﺔ ﺃﻭ ﳍﺠﺔ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﻗﺒﺎﺋﻞ ﻛﺜﲑﺓ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ‪.‬‬

‫‪ 2‬ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺃﻏﻠﺒﻴﺔ ﺍﻟﺸﻌﺐ ﺍﻟﺴﻨﻐﺎﱄ‪.‬‬
‫‪ 3‬اﻟﺘﺤﻘﺖ ﺑﺎﻟﺮﻓﯿﻖ اﻷﻋﻠﻰ ﺳﻨﺔ ‪1866‬م‪ .‬و دﻓﻨﺖ ﻓﻲ ﻣﺪﯾﻨﺔ ﺑﺮوﺧﺎن‪ ،‬وﺿﺮﯾﺤﮭﺎ ﺛﻢ ﯾﺰار‪.‬‬
‫‪4‬ﺭ ﺇﺭﻭﺍﺀ ﺍﻟﻨﺪﱘ ﻣﻦ ﻋﺬﺏ ﺣﺐ ﺍﳋﺪﱘ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺍﻷﻣﲔ ﺟﻮﺏ ﺍﻟﺪﻏﺎﱐ ﺍﳌﺘﻮﰱ ﺳﻨﺔ )‪1883‬ـ‪1967‬ﻡ(‪ .‬ﺹ‪ 52:‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫ﺑﺘﺤﻘﻴﻖ ﺩ ﳏﻤﺪ ﺷﻘﺮﻭﻥ(‬
‫‪ -5‬ﻣﻨﻦ ﺍﻟﺒﺎﻗﻲ ﺍﻟﻘﺪﱘ‪ ،‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﺸﲑ ﻣﺒﺎﻛﻲ‪ ،‬ﺹ‪ ،5،6:‬ﻣﻄﺒﻮﻉ‪.‬‬
‫‪ 6‬ﲝﺜﺖ ﺗﺮﲨﺘﻪ ﻭﱂ ﺃﻋﺜﺮ ﻋﻠﻴﻬﺎ ‪.‬‬
‫‪7‬‬
‫ھﻮ ﻋﺎم ‪ 1270‬ھﺠﺮﯾﺔ‪.‬‬

‫‪11‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺣﻴﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ‪:‬‬

‫ﻭﻟﺪ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﰲ ﺣﻀﻦ ﺃﺳﺮﺓ ﳎﻴﺪﺓ ﺫﺍﺕ ﻋﻠﻢ ﻭﻧﺴﺐ‪ .‬ﺍﻫﺘﻢ ﻭﺍﻟﺪﻩ ﺑﺘﻌﻠﻴﻤﻪ‪.‬‬
‫ﻓﺮﺑﺎﻩ ﻭﺃﺣﺴﻦ ﺗﺮﺑﻴﺘﻪ ﺣﱴ ﺻﺎﺭ ﻧﺒﺘﺎ ﻃﻴﺒﺎ ﻋﺒﻖ ﰲ ﺁﻓﺎﻕ ﺍﻟﺴﻨﻐﺎﻝ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﱂ ﻳﻜﻦ‬
‫ﺍﻟﺘﻌﻠﻢ ﰲ ﻏﺮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﻤﻮﻡ ﻭﰲ ﺍﻟﺴﻨﻐﺎﻝ ﺧﺼﻮﺻﺎ ﺃﻣﺮﺍ ﻣﻴﺴﺮﺍ‪ .‬ﻓﻘﺪ ﻛﺎﻥ‬
‫ﺍﳌﻮﺍﻃﻦ ﺍﻹﻓﺮﻳﻘﻲ ﻳﻮﺍﺟﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺸﻘﺎﺕ ﰲ ﺳﺒﻴﻞ ﺇﳚﺎﺩ ﺍﻟﺒﻴﺌﺎﺕ ﺍﳌﻼﺋﻤﺔ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻌﻮﺑﺔ ﺭﺍﺟﻌﺔ ﺇﱃ ﲨﻠﺔ ﺃﻣﻮﺭ ﺗﻨﺤﺼﺮ ﰲ ﻧﺪﺭﺓ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺃﺿﻒ ﺇﱃ ﻫﺬﺍ‪ ،‬ﺃﻥ ﺍﳌﺴﺘﻌﻤﺮ‬
‫ﺍﳋﺒﻴﺚ ﻛﺎﻥ ﻳﻌﻴﻖ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻻﻟﺘﺤﺎﻕ ﺑﺎﻟﻜﺘﺎﺗﻴﺐ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺍﳌﺪﺍﺭﺱ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺳﻴﻤﺎ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺧﺎﺭﺝ ﺍﻟﺒﻼﺩ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺗﻌﻠﻤﻪ‬
‫ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﺘﻌﻠﻤﻴﺔ‪ ،‬ﻳﻘﻮﻝ ﺃﻣﲔ ﺳﺮﻩ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻷﻣﲔ ﺟﻮﺏ ﰲ ﻛﺘﺎﺑﻪ ﺇﺭﻭﺍﺀ‬
‫ﺍﻟﻨﺪﱘ)‪ » :(1‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﺸﻴﺦ ﺳﲏ ﺍﻟﺘﻌﻠﻢ ﺳﻠﻤﻪ ﻭﺍﻟﺪﻩ ﳋﺎﻟﻪ ﳏﻤﺪ ﺑﺼﻮﺻﻮﺍ )‪ (2‬ﺷﻘﻴﻖ ﺃﻣﻪ‬
‫ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻓﺎﺑﺘﺪﺃ ﰲ ﺗﻌﻠﻴﻤﻪ ﺣﱴ ﺗﺮﻋﺮﻉ ﻗﻠﻴﻼ‪ ،‬ﰒ ﳌﺎ ﲤﻬﺮ ﺳﻠﻤﻪ ﺍﳋﺎﻝ ﺍﳌﺬﻛﻮﺭ ﺇﱃ ﺧﺎﻟﻪ ﻫﻮ‬
‫ﺃﻳﻀﺎ ﻭﺧﺎﻝ ﺃﻡ ﺍﻟﺸﻴﺦ ﺗﻔﺴﲑ ﺍﻣﺒﺎﻛﻰ ﺩﻣﺐ ﺑﻦ ﳏﻤﺪ ﺷﺨﻦ ﺑﻮﺻﻮ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﺒﲑ ﺍﳌﺬﻛﻮﺭ‪،‬‬
‫ﻭﻫﻮ ﺷﻘﻴﻖ ﺟﺪﺓ ﺍﻟﺸﻴﺦ ﺃﻡ ﺃﻣﻪ ﻋﺎﺋﺸﺔ ﻓﻜﺎﻥ ﻋﻨﺪﻩ‪ ،‬ﳝﻜﺜﻮﻥ ﰲ ﺍﻣﺒﺎﻛﻰ ﻭﻗﺖ ﺍﻟﺼﻴﻒ‪(3)،‬‬
‫ﻭﰲ ﺍﳋﺮﻳﻒ ﰲ ﺟﻠﻒ‪ 4‬ﻏﺎﻟﺒﺎ ﺣﱴ ﺗﻮﰲ ﺍﳌﻔﺴﺮ ﻭﻗﺪ ﻗﺎﺭﺏ ﻣﻦ ﺍﳊﻔﻆ‪ .‬ﺃﺧﱪﱐ ﺑﻌﺾ‬
‫ﺍﻟﺜﻘﺎﺕ)‪ (5‬ﺃﻥ ﺷﻴﺨﻨﺎ ﺍﳌﺘﺮﺟﻢ ﻟﻪ‪ ،‬ﺃﺧﱪﻩ ﺃﻥ ﻟﻮﺣﻪ ﺑﻠﻎ‪-‬ﻟﺘﺠﺪﻥ‪ (6)-‬ﻭﻗﺖ ﻭﻓﺎﺓ ﻣﻌﻠﻤﻪ‬
‫ﺍﳌﺬﻛﻮﺭ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﻭﺍﻟﺪﻩ ﻭﺍﺟﺘﻬﺪ ﻟﻨﻔﺴﻪ ﺣﱴ ﺣﻔﻆ ﻭﺻﺤﺢ ﻭﺟﻮ‪‬ﺩ ﻣﻦ ﺍﳌﺼﺤﺤﲔ‪ ،‬ﺇﺫ‬
‫ﺫﺍﻙ ﺑﻘﺮﺏ ﻭﺍﻟﺪﻩ ﻭﻻ ﻳﻐﻴﺐ ﻋﻨﻪ ﺇﻻﹼ ﻗﻠﻴﻼ‪.(7)...‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺷﻴﻮﺧﻪ‪.‬‬

‫‪ 1‬ﻫﻮ ﻋﺎﱂ ﺟﻠﻴﻞ ﻛﺎﻥ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻟﺸﻴﺦ ﺭﲪﻬﻤﺎ ﺍﷲ ‪،‬ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻣﺜﻞ ﺍﳌﻨﺢ ﺍﳌﺴﻜﻴﺔ ﰲ ﺍﳋﻮﺍﺭﻕ ﺍﻟﺒﻜﻴﺔ‪ ،‬ﻭﺃﻟﻒ ﺳﲑﺓ ﺷﻴﺨﻪ ﻭﲰﻰ ﻛﺘﺎﺑﻪ‬
‫)ﺇﺭﻭﺍﺀ ﺍﻟﻨﺪﱘ ﻣﻦ ﻋﺬﺏ ﺣﺐ ﺍﳋﺪ ﱘ‪ ،‬ﻭﻋﺎﺵ ﻣﺎ ﺑﲔ )‪1967 1883‬ﻡ(‪.‬‬
‫‪ 2‬ﻣﻌﺮﻭﻑ ﺑﺴﺮﺝ ﺑﺼﻮﺑﻪ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻋﻠﻤﺎﺀ ﺟﻠﻒ‪ ،‬ﻭﻫﻮ ﺷﻘﻴﻖ ﺃﻡ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﳊﺔ‪) ،‬ﺕ ‪1895‬ﻡ(‪.‬‬
‫‪3‬ﺍﻣﺒﺎﻛﻰ‪ :‬ﻣﺪﻳﻨﺔ ﻗﺮﺏ ﻣﺪﻳﻨﺔ ﻃﻮﰉ ﺍﻟﱵ ﺃﺳﺴﻬﺎ ﺍﻟﺸﻴﺦ ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃ‪‬ﺎ ﺍﻵﻥ ﺛﺎﻧﻴﺔ ﻛﱪﻯ ﺍﳌﺪﻥ ﺍﻟﺴﻨﻐﺎﻟﻴﺔ ﺑﻌﺪ ﺍﻟﻌﺎﺻﻤﺔ ﺩﻛﺎﺭ‪.‬‬
‫‪ 4‬ﻭﺟﻠﻒ ﻣﻨﻄﻘﺔ ﺗﺎﺭﳜﻴﺔ ﻣﻌﺮﻭﻓﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺴﻨﻐﺎﻟﻴﺔ‪.‬‬
‫‪ 5‬ﻳﻘﺼﺪ ﺑﺎﻟﺜﻘﺎﺕ‪ :‬ﻛﺒﺎﺭ ﺃﺗﺒﺎﻉ ﺍﻟﺸﻴﺦ ﺭﲪﻬﻢ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻣﻨﻬﻢ ‪ ،‬ﻟﺬﻟﻚ ﻳﺮﺳﻞ ﺍﻷﻗﻮﺍﻝ ﺩ ﻭﻥ ﺫﻛﺮ ﺍﳌﺨﱪ ﺃﻭ ﺍﻟﺴﻨﺪ ﺑﺘﻤﺎﻣﻪ‪.‬‬
‫‪ 6‬ﻗﺮﺁﻥ ‪:‬ﺃﻱ ﺁﻳﺔ ﻟﺘﺠﺪﻥ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺪﺍﻭﺓ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪.82.‬‬
‫‪7‬ﺇﺭﻭﺍﺀ ﺍﻟﻨﺪﱘ ‪ :‬ﺹ‪. 54/53:‬‬

‫‪12‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺗﺘﻠﻤﺬ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﻠﻰ ﺃﻳﺪﻱ ﻋﻠﻤﺎﺀ ﺳﻨﻐﺎﻟﻴﲔ ﻛﺒﺎﺭ ﻛﻤﺎ ﺩﻓﻌﻪ ﻃﻠﺐ ﲢﺼﻴﻞ‬
‫ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻟﺮﺣﻠﺔ ﺇﱃ ﻋﻠﻤﺎﺀ ﻣﻮﺭﺗﺎﻧﻴﲔ ﺃﻳﻀﺎ ﻣﻨﻬﻢ‪:‬‬
‫ﺃ‪ -‬ﻭﺍﻟﺪﻩ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﺒﲑ ﺍﳌﻠﻘﺐ ﲟﺎﻡ ﻣﻮﺭ ﺃﻧﺖ ﺳﻞ‪:‬ﻭﻣﻨﻪ ﺗﻠﻘﻲ‬
‫ﺍﻟﺸﻴﺦ ﺑﻌﺾ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻧﺒﺬﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﺏ‪ -‬ﻋﻤﻪ ﺻﻤﺐ ﺗﻜﻠﻮﺭ ﻛﻪ ﺍﺑﻦ ﺧﺎﻟﺔ ﺃﺑﻴﻪ‪ :‬ﺃﺧﺬ ﻣﻨﻪ ﺑﻌﺾ ﻣﺒﺎﺩﺉ ﺍﻟﻌﻠﻢ ﻭﺫﻟﻚ ﺑﻌﺪ‬
‫ﺍﻧﺘﻬﺎﺋﻪ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﲡﻮﻳﺪﻩ‪.‬‬
‫ﺝ‪ -‬ﺍﻟﻌﺎﱂ ﺍﻟﺸﻬﲑ ﺍﻟﻘﺎﺿﻲ ﳎﺨﺖ ﻛﻞ‪ :‬ﺗﻌﻠﻢ ﻋﻠﻴﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺩ‪ -‬ﳏﻤﺪ ﺍﻟﻴﺪﺍﱄ ﺍﻟﻔﺎﺿﻠﻲ ﺍﻟﺪﳝﺎﱐ )‪ (1‬ﺃﺧﺬ ﻋﻨﻪ ﻃﺮﻓﺎ ﻣﻦ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ ﻭﺍﳌﻨﻄﻖ‪(2). .‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻼﻣﻴﺬﻩ‪.‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﳉﻮﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺣﺼﻞ ﺧﻼﳍﺎ ﺃﻧﻮﺍﻋﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ‪ .‬ﺟﺮﺕ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﻋﻠﻤﺎﺀ ﻣﻮﺭﻳﺘﺎﻧﻴﲔ ﻣﻨﺎﻇﺮﺍﺕ ﰲ ﻣﺴﺎﺋﻞ ﻭﻗﻀﺎﻳﺎ ﺩﻳﻨﻴﺔ ﺛﻘﺎﻓﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﰒ ﺃﻗﺎﻡ ﻣﺪﺭﺳﺘﻪ‪،‬‬
‫ﻭﻃﻔﻖ ﻳﺪﺭﺱ ﺍﻟﻨﺎﺱ ﺑﺒﻌﺾ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺑﻌﺾ ﻛﺘﺒﻪ ﺍﻟﱵ ﺃﻟﻔﻬﺎ ﺃﻣﺎﻡ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻣﻦ ﺗﻼﻣﻴﺬﻩ ﻫﺆﻻﺀ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺑﻚ ﺑﻮﺻﻮ‪ :‬ﻫﻮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺼﻮﰊ‪ ،‬ﻣﻔﱵ ﺍﳌﺮﻳﺪﻳﺔ ﺍﻟﺬﻱ ﻛﻠﻔﻪ‬
‫ﺍﻟﺸﻴﺦ ﺑﺈﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻠﺸﺮﻳﻌﺔ‪ .‬ﻭﻟﺪ ﺳﻨﺔ‪1281:‬ﻫـ‪1861‬ﻡ ﰲ ﻗﺮﻳﺔ‬
‫ﺗﺴﻤﻰ ﻣﺒﺼﻮﰊ ﰲ ﺟﻠﻒ‪ .‬ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺟﻮﺍﺭ ﺭﺑﻪ ﰲ ﻣﻨﺘﺼﻒ ﺳﻨﺔ ‪1364‬ﻫـ‪1946‬ﻡ ﻋﻦ‬
‫‪ 84‬ﺳﻨﺔ‪.‬ﻭﺩﻓﻦ ﰲ ﻗﺮﻳﺔ ﻛﺪ‪.‬ﻛﺎﻥ ﺑﻠﻴﻐﺎ ﻓﺼﻴﺤﺎ ﺷﺎﻋﺮﺍ ﻣﻔﻠﻘﺎ ﺗﻘﻴﺎ ﺣﻴﻴﺎ ﺯﺍﻫﺪﺍ ﰲ ﺍﳉﺎﻩ‬
‫ﻭﺍﳌﺎﻝ‪،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺗﻌﻠﻢ ﻛﺘﺎﺏ ﻣﺴﺎﻟﻚ ﺍﳉﻨﺎﻥ ﻋﻠﻰ ﻳﺪﻱ ﺍﻟﺸﻴﺦ ؛ﻭﻛﻔﺎﻩ ﻓﺨﺮﺍ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﻓﻴﻪ ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﻣﺎﻟﻚ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ـ ﻟﻮﱂ ﻳﻜﻦ ﱄ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ‬
‫ﲟﺒﺎ ﺇﻻ ﺻﺪﻕ ﻋﻘﻴﺪﺓ ﻣﺒﺎﻛﻲ ﺑﻮﺻﻮ ﻓﻴﻪ ﻭﺳﻠﻮﻛﻪ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻊ ﻣﻌﺮﻓﱵ ﻟﻪ ﻟﻜﻔﺎﱐ ﺣﺠﺔ‪.3‬‬
‫)‪(2‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺎﻁ ﻣﺒﺎﻛﻲ‪ :‬ﻫﻮ ﺃﺧﻮ ﺍﻟﺸﻴﺦ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﻭﻟﺪ ﰲ ﺑﺮﻭﺧﺎﻥ ﺳﻨﺔ‬
‫‪1283‬ﻫـ‪1863‬ﻡ‪.‬ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺟﻮﺍﺭ ﺭﺑﻪ ﰲ ﻋﺎﻡ ‪1392‬ﻫـ‪1943‬ﻡ‪.‬ﻛﺎﻥ ﻣﺜﻼ ﰲ‬

‫‪1‬ﻫﻮ ﳏﻤﺪ ﺍﻟﻴﺪﺍﱄ ﺑﻦ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺪﳝﺎﱐ )‪ 1753 1685‬ﻡ( ﻋﺎﱂ ﺷﺎﻋﺮ ﻣﺘﺼﻮﻑ ‪.‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺴﲑﺓ‬
‫ﻭﺍﻟﺘﺼﻮﻑ‪).‬ﻳﻨﻈﺮ ﺍﻟﻮﺳﻴﻂ ﰲ ﺗﺮﺍﺟﻢ ﺃﺩﺑﺎﺀ ﺷﻨﻘﻴﻂ‪ ،‬ﻷﲪﺪ ﺑﻦ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ 223 ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ( ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ‪،‬‬
‫‪1429‬ﻫـ‪2008،‬ﻡ‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﺪﻭﻟﻴﺔ ﻟﻠﻄﺒﺎﻋﺔ‪.‬‬
‫‪ 2‬ﺣﻘﺎﺋﻖ ﻋﻦ ﺣﻴﺎﺓ ﺧﺎﺩﻡ ﺍﻟﺮﺳﻮﻝ ﻭﺣﺮﻛﺘﻪ ﺍﻹﺻﻼﺣﻴﺔ‪ ،‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﻟﻮﺡ‪ ،‬ﻧﺴﺨﺔ ﻣﺼﻮﺭﺓ‪ ،‬ﻧﻴﻮﻳﻮﺭﻙ ‪.1989/07/28‬‬
‫ﺹ ‪. 4:‬‬
‫‪ -3‬ﺷﺨﺼﻴﺎﺕ ﻣﻦ ﻣﺪﺭﺳﺔ ﺍﻟﺸﻴﺦ ﺍﳋﺪﱘ‪ .‬ﺇﻋﺪﺍﺩ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳌﺆﺳﺴﺔ ﺍﻷﺯﻫﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪ .3‬ﻣﻄﺒﻮﻉ‪.‬‬

‫‪13‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺍﻟﺰﻫﺪ ﻭﺍﻟﻮﺭﻉ ؛ﻓﺈﻧﻪ ﻓﻮﻕ ﻣﺎ ﻳﻮﺻﻒ ـ ﻛﻤﺎ ﻳﻘﻮﻝ ﳏﻤﺪ ﺍﻷﻣﲔ ﺟﻮﺏ ﰲ ﺍﻹﺭﻭﺍﺀ‪ .‬ﻭﻛﺎﻥ‬
‫ﳛﺐ ﺍﻟﺸﻴﺦ ﺣﺒﺎ ﻣﻠﻚ ﻋﻠﻴﻪ ﺷﻐﺎﻑ ﻗﻠﺒﻪ ‪،‬ﻭﺧﺎﻟﻂ ﻣﻨﻪ ﺃﻋﻤﺎﻕ ﻗﻠﺒﻪ ‪،‬ﻓﺤﻖ ﻟﻪ ﺃﻥ ﳛﻮﺯ ﻋﻨﺪ‬
‫ﺍﻟﺸﻴﺦ ﲟﱰﻟﺔ ﻫﺎﺭﻭﻥ ﻣﻦ ﺃﺧﻴﻪ ﻣﻮﺳﻰ ‪،‬ﻭﻟﻪ ﻣﻔﺎﺧﺮ ﻭﻣﻨﺎﻗﺐ ﻻﲢﺼﻰ‪.1..‬‬
‫)‪(3‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻟـﻮﺡ‪:‬ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻟـﻮﺡ ﺍﳌﺸﻬﻮﺭ ﺏ) ﺳﺮﻳﻦ‬
‫ﺩﺍﻡ(‪.‬ﻭﻟﺪ ﰲ )ﻣﻴﻮﻧﺪﻭ(ﻋﺎﻡ‪1271‬ﻫـ‪1853‬ﻡ‪.‬ﻭﻗﻀﻰ ﳓﺒﻪ ﺳﻨﺔ‪1363‬ﻫـ‪1943‬ﻡ‪.‬ﻛﺎﻥ‬
‫ﻣﺜﺎﻻ ﰲ ﺍﻟﻮﺭﻉ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻟﺘﻔﺎﱐ ﰲ ﺣﺐ ﺷﻴﺨﻪ‪،‬ﻓﻀﻼ ﻋﻦ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﱵ‬
‫ﺭﺃﺳﻬﺎ ﰲ ﺩﺍﺭ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ‪.‬ﻭﺍﻟﻔﺨﺮ ﺍﻟﺬﻱ ﻣﺎﺑﻌﺪﻩ ﻓﺨﺮ ﺃﻥ ﺍﻟﺸﻴﺦ ﺯﻭﺟﻪ ﺍﺛﻨﺘﲔ ﻣﻦ ﻛﺮﳝﺎﺗﻪ‬
‫ﺍﻟﻄﺎﻫﺮﺍﺕ ﻓﺎﻃﻤﺔ ﻣﺒﺎﻛﻲ ‪ ،‬ﻭﺍﻟﻨﻘﻴﺔ ﻣﺴﻠﻤﺔ ﻣﺒﺎﻛﻲ ﺛﻘﺔ ﰲ ﺧﻠﻘﻪ ﻭﺃﻣﺎﻧﺘﻪ ﻭﺩﻳﻨﻪ‪.‬ﺭﲪـﻪ‬
‫ﺍﻟﻠـﻪ‪2.‬‬
‫)‪(4‬ﺍﻟﻌﻼﻣﺔ ﺳﺮﻳﻦ ﻣﺼﻤﺐ ﻣﺒﺎﻛﻲ‪:‬ﻫﻮ ﺃﺧﻮ ﺍﻟﺸﻴﺦ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﻭﻟﺪ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﰲ ﻗﺮﻳﺔ‬
‫ﺑﻄﺎﺭ ﺳﻨﺔ ‪1300‬ﻫـ ﻭﺗﻮﰲ ﻋﺎﻡ‪1261‬ﻫـ‪1942 -‬ﻡ‪.‬ﻛﺎﻥ ﻓﻘﻴﻬﺎ ﺻﻮﻓﻴﺎ ﺃﺩﻳﺒﺎ ﻭﺍﺳﻊ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﻛﺜﲑ ﺍﻻﻃﻼﻉ‪ ،‬ﻭﻛﺎﺗﺒﺎ ﺑﺎﺭﻋﺎ ﺃﺧﺬ ﺑﺘﻼﺑﻴﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﻣﺴﻚ ﺑﺄﺯﻣﺘﻬﺎ‪.‬ﻓﻤﺎ ﺯﺍﻝ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻳﺮﻭﻱ ﻟﻨﺎ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺍﻟﱵ ﻣﺪﺣﻪ ‪‬ﺎ ﺍﳋﻨﺪﻳﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺟﻮﺏ ﺍﳌﺸﻌﺮﻱ ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬
‫‪]:‬ﻣﻦ ﺍﻟﺒﺴﻴﻂ[‬
‫ﻓــﺈﻥ ﳘﺘــﻪ ﻣــﻦ ﺃﻛــﱪ ﺍﳍﻤــﻢ‬ ‫ـﺪﱘ ﺍ‬
‫ـﻮﺍﻥ ﺍﳋـ‬
‫ـﻐﺮ ﺇﺧـ‬
‫ـﺎﻥ ﺃﺻـ‬
‫ﺇﻥ ﻛـ‬
‫ـﺪﺍﻡ ﺍﳋـﺪﱘ ﺑـﻼ ﻣﻴـﻞ ﻭﻻﺳـﺄﻡ‬ ‫ﻻ ﻋﻴﺐ ﻓﻴﻪ ﺳﻮﻯ ﺗﻘﻮﻯ ﺍﻹﻟﻪ ﻭﺇﺧ‪‬ـ‬
‫ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻳﻦ ﲣﺮﺟﻮﺍ ﻣﻦ ﻣﺪﺭﺳﺔ ﺍﻟﺸﻴﺦ ﺍﳋﺪﱘ ﻭﺗﺮﺑﻮﺍ ﻋﻠﻰ‬
‫ﻳﺪﻳﻪ‪.‬ﻭﻗﺪ ﺑﻘﻲ ﻣﻨﻬﻢ ﻋﺪﺩ ﻛﺜﲑ‪ -‬ﱂ ﻧﺘﺮﺟﻢ ﳍﻢ‪ -‬ﻛﺎﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺎﻝ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺳﻴﺪ‬
‫ﺍﳌﺨﺘﺎﺭ ﺑﺮﻭﻡ ﻏﺎﻭﺍﻥ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻣﺴﺎﻣﺒﺎ ﺟﻮﺏ ﺳﺎﻡ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻣﺎﻡ ﻣﻮﺭ ﺟﺎﺭﻩ ﺑﺮﻭﻡ ﺷﺎﻡ‪،‬‬
‫ﻭﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺟﻮﺏ ﺍﳌﺸﻌﺮﻱ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺩﻡ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻟﻘﻮﺍ ﻋﻠﻰ‬
‫ﺍﻟﺸﻴﺦ ﺷﺮﺍ ﺷﺮﻫﻢ‪ ،‬ﻭﻓﻮﺿﻮﺍ ﺇﻟﻴﻪ ﺃﺯﻣﺘﻬﻢ‪.‬ﻛﺎﻧﻮﺍ ﳚﻠﻮﻧﻪ ﻭﻳﻮﻗﺮﻭﻧﻪ‪.‬ﺣﱴ ﻭﺻﻞ ﺍﳊﺐ‬
‫ﺑﺎﻟﺒﻌﺾ ﻣﻨﻬﻢ ﺇﱃ ﺃﻥ ﻳﺘﻌﺮﺽ ﺑﻴﺪﻳﻪ ﻟﻠﻤﺎﺀ ﺍﻟﺴﺎﻗﻂ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﺸﻴﺦ ﻳﺸﺮﺑﻪ ﻭﻳﺘﺪﻟﻚ‬

‫‪ -1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪:‬ﺹ‪.12.‬‬
‫‪ -2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪:‬ﺹ‪.19‬‬

‫‪14‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺑﻪ‪ .1‬ﻓﻀﻼ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﲤﺴﻜﻮﺍ ﺑﺘﻌﺎﻟﻴﻤﻪ‪ ،‬ﻭﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ ﺣﱴ ﺃﺗﺎﻫﻢ‬
‫ﺍﻟﻴﻘﲔ‪.‬ﻓﻬﻢ ﻛﺎﻟﻨﺠﻮﻡ ﺭﻓﻌﺔ ﻭﺳﻨﺎﺀ ﺑﺄﻳﻬﻢ ﺍﻗﺘﺪﻯ ﺍﻟﺴﺎﺭﻱ ﺍﻫﺘﺪﻯ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﻓﺎﺗﻪ‬
‫ﻭﰲ ‪ 20‬ﻣﻦ ﺷﻬﺮ ﺍﶈﺮﻡ ﻋﺎﻡ ‪ 1346‬ﻫﺠﺮﻳﺎ ﺍﳌﻮﺍﻓﻖ ﺍﻟﻴﻮﻡ ‪ 12‬ﻣﻦ ﺷﻬﺮ ﻳﻮﻟﻴﻮﺯ ﺳﻨﺔ‬
‫‪ 1927‬ﻣﻴﻼﺩﻳﺔ‪ ،‬ﺍﻟﺘﺤﻖ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺐ ﺍﳌﻌﺮﻭﻑ ﲞﺎﺩﻡ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ ﺗﺎﺭﻛﺎ‬
‫ﺑﻌﺪﻩ ﺛﺮﻭﺓ ﻋﻠﻤﻴﺔ ﻫﺎﺋﻠﺔ ﺳﻴﺄﰐ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﰲ ﳏﻠﻬﺎ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﺙ ﺍﻟﻜﺒﲑ ﺍﶈﺰﻥ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺣﺎﻣﺪ ﺑﻦ ﻋﺜﻤﺎﻥ )‪: (2‬‬
‫‪4‬‬ ‫‪3‬‬
‫ﻛﺎﻟﺸﻤــﻮﺱ‬ ‫ﻭﺩﺍﻝ‬ ‫ﻋﲔ‬ ‫ﻭﻋﻤﺮﻩ‬ ‫ﴰﻮﺱ‬ ‫ﻋﺎﻡ‬ ‫ﻟﺮﺑﻪ‬ ‫ﻣﻀﻰ‬ ‫ﰒ‬

‫‪5‬‬
‫ﺍﳌﺌــﺎﻝ‬ ‫ﻭﺳــﺮﻙ‬ ‫ﺍﳌﲎ‬ ‫ﻧﻠـﺖ‬ ‫ﻭﻗﻴــــﻞ ﺇﻥ ﻋﻤــــﺮﻩ ﻣﺌـــــﺎﻝ‬

‫ﻣﻦ ﺑﻌﺪ ﻋﺸﺮﻳـــﻦ ﻣﻀﺖ ﻓﻠﺘﻌﻠﻢ‬ ‫ﻟﻴﻠـــﺔ ﺍﻷﺭﺑﻌــــﺎﺀ ﰲ ﺍﶈــــﺮﻡ‬

‫‪ -1‬ﺃﻭﻝ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﺍﻟﺸﻴﺦ‪ ‬ﺇﺑﺮﺍﻫﻴﻢ ﻓﺎﻝ ﻛﻤﺎ ﰲ ﻣﻨﻦ ﺍﻟﺒﺎﻗﻲ ﺍﻟﻘﺪﱘ‪ ،‬ﺹ‪.267‬‬
‫‪ 2‬ﲝﺜﺖ ﺗﺮﲨﺘﻪ ﻭﱂ ﺃﻋﺜﺮ ﻋﻠﻴﻬﺎ ‪.‬‬
‫‪3‬‬
‫ﻋﺎم اﻟﺸﻤﻮس ھﻮ‪ 1346 :‬ھﺠﺮﯾﺔ‬
‫‪4‬‬
‫ﯾﻌﻨﻰ أن ﻋﻤﺮه ﻋﻨﺪﺋﺬ‪74 :‬ﺳﻨﺔ‪.‬‬
‫‪5‬‬
‫ﯾﻌﻨﻰ ‪ 75‬ﺳﻨﺔ‪.‬‬

‫‪15‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺁﺛﺎﺭﻩ ﺍﻟﻌﻠﻤﻴﺔ‬

‫ﻳﻌﺘﱪ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﺎﻣﺒﺎ ﻣﻦ ﺃﺑﺮﺯ ﻋﻠﻤﺎﺀ ﺍﻷﻓﺎﺭﻗﺔ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﻟﻺﻓﺮﻳﻘﻴﺔ ﺍﻟﺴﻤﺮﺍﺀ ﺗﺮﺍﺛﺎ‬
‫ﺇﺳﻼﻣﻴﺎ ﺧﺎﻟﺪﺍ‪ ،‬ﻭﺃﺛﺮﻭﺍ ﺍﳌﻜﺘﺒﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻴﻬﺎ ﺑﺄﺟﻮﺩ ﺍﳌﺆﻟﻔﺎﺕ ﰲ ﳎﺎﻻﺕ ﻭﻋﻠﻮﻡ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﳌﺪﺡ‪ ...‬ﻭﻫﻲ ﻣﺆﻟﻔﺎﺕ ﲤﺘﺎﺯ ﲟﺎ ﲤﺘﺎﺯ ﺑﻪ ﲨﻴﻊ‬
‫ﺍﳌﺆﻟﻔﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻄﺒﻮﻉ ﻭﻣﺎ ﻣﺎ ﻫﻮ ﱂ ﻳﺰﻝ ﳐﻄﻮﻃﺎ‪ .‬ﻭﻷ ﳘﻴﺔ ﻫﺬﻩ‬
‫ﺍﻟﻜﺘﺐ‪ ،‬ﺳﺄﻗﻮﻡ ﺑﺪﺭﺍﺳﺔ ﺑﻌﺾ ﻣﻨﻬﺎ ﻟﺒﻴﺎﻥ ﻣﺎ ﳍﺎ ﻣﻦ ﻗﻴﻤﺔ ﻋﻠﻤﻴﺔ ﺣﺴﺒﻤﺎ ﺗﻴﺴﺮ‪ .‬ﻷﻧﻪ ﻳﺴﺘﺤﻴﻞ‬
‫ﺣﺼﺮﻫﺎ ﻛﻠﻬﺎ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻜﺎﻥ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﻣﺮ ﺻﻤﺐ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﺩﺏ‬
‫ﺍﻟﻌﺮﰊ ﺍﻟﺴﻨﻐﺎﱄ‪:‬‬
‫» ﻭﰱ ﺷﻬﺮ ﻧﻴﺴﺎﻥ ﺳﻨﺔ )‪1969‬ﻡ‪ ،(.‬ﺯﺭﻧﺎ ﺍﻟﺸﻴﺦ ﺍﳌﺼﻄﻔﻰ ﺍﻣﺒﺎﻛﻰ ﺍﺑﻦ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﺒﺸﲑ ﺍﻣﺒﺎﻛﻲ ﺍﺑﻦ ﺍﻟﺸﻴﺦ ﺍﳋﺪ ﱘ ﺭﲪﻬﻢ ﺍﷲ ﻓﻘﺎﻝ ﻟﻨﺎ‪» :‬ﻫﺎ ﻫﻮ ﺍﻟﻔﻠﻚ ﺍﳌﺸﺤﻮﻥ)‪ (1‬ﻣﻦ‬
‫ﻛﺘﺐ ﺟﺪﻱ ﻧﺴﺦ ﻣﻨﻪ ﺟﺰﺀﺍ ﺍﻟﺸﻴﺦ‪ ‬ﲪﺰﺓ ﺟﺨﺖ)‪ (2‬ﻭﺍﳉﺰﺀ ﺍﻵﺧﺮ ﻣﻦ ﺧﻂ ﺍﳉﺪ‪ ،‬ﻭﻻ‬
‫ﳛﺘﻮﻯ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﻋﻠﻰ ﻗﺼﺎﺋﺪ ﻃﺮﺯﻫﺎ ﲝﺮﻭﻑ ﺁﻱ ﻣﻦ ﺍﻟﻘﺮﺀﺍﻥ‪ ،‬ﻭﻋﻨﺪﻱ ﺳﺒﻊ ﺻﻨﺎﺩﻳﻖ‪،‬‬
‫ﻭﻧﺼﻒ ﺻﻨﺪﻭﻕ‪ ،‬ﳑﺘﻠﺌﺔ ﲟﺨﻄﻮﻃﺎﺕ ﳉﺪﻱ‪«...‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻧﻪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ :‬ﺇﻥ ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﺃﲪﺪ ﺍﻣﺒﺎﻛﻲ ﺑﻦ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ‬
‫ﺑﻦ ﺍﻟﺸﻴﺦ ﺍﳋﺪ ﱘ‪ ،‬ﻗﺪ ﻇﻦ ﺃﻥ ﻟﻪ ﲨﻴﻊ ﻛﺘﺐ ﺟﺪﻩ‪ .‬ﺯﺩ ﻋﻠﻰ ﺫﺍﻟﻚ ﺃﻥ ﺑﻌﺾ ﺍﳌﺮﻳﺪﻳﻦ ﺇﺫﺍ‬
‫ﺃﺭﺍﺩﻭﺍ ﺗﻘﺪﻳﺮ ﻣﺆﻟﻔﺎﺕ ﺷﻴﺨﻬﻢ ﺍﻟﻜﺒﲑ ﻭﺇﺣﺼﺎﺋﻬﺎ ﺗﻘﺮﻳﺒﺎ ﺃﻋﻠﻨﻮﺍ ﺃﻧﻪ‪):‬ﻋﺎﺩﻟﺖ ﻛﺘﺐ ﺍﻟﺸﻴﺦ‬
‫ﺍﳋﺪﱘ ﺳﺒﻌﻤﺎﺋﺔ ﻛﻴﻠﻮ ﰲ ﺍﻟﻮﺯﻥ‪ (3).‬ﻭﻗﺪ ﲨﻌﻨﺎ ﰲ )ﺇﻳﻔﺎﻥ‪ (4‬ﻣﺎﺋﺔ ﻭﺳﺘﺔ ﻭﲬﺴﲔ )‪(156‬‬
‫ﻗﺼﻴﺪﺓ ﻗﺎﳍﺎ ﺍﻟﺸﻴﺦ‪(5)...« ...‬‬

‫‪ ] 1‬ﺩﻳﻮﺍﻥ ﺃﻭ ﻣﺪﻭﻧﺔ ﻓﻴﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﻗﺼﺎﺋﺪ ﻣﻄﺮﺯﺓ ﺑﺂﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻟﻠﺸﻴﺦ ﺭﲪﻪ ﺍﷲ‪[ .‬‬
‫‪ 2‬ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺍﻟﺴﻨﻐﺎﱄ ﺹ‪ :‬ﺝ‪239/2‬ﻭ‪ 240‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﻣﺮ ﺻﻤﺐ‪ ،‬ﻁ ‪ (1978) ،1 ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﳉﺰﺍﺋﺮ‬
‫‪ 3‬ﻭﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻗﺪ ﻳﺴﺘﻐﺮﺑﻪ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﺍﻟﺸﻴﺦ ﻟﻜﻨﻪ ﺻﺤﻴﺢ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﺃ‪‬ﺎ ﻋﺎﺩﻟﺖ ﺳﺒﻌﺔ ﺃﻃﻨﺎﻥ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻜﺜﺮﺓ‪ ،‬ﻭﱂ‬
‫ﻳﺮ ﺣﱴ ﺍﻵﻥ ﻣﻦ ﳛﺼﺮﻫﺎ ﻟﻜﺜﺮ‪‬ﺎ‪.‬‬
‫‪ 4‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻬﻲ )ﺍﳌﻌﻬﺪ ﺍﻷﺳﺎﺳﻲ ﻹﻓﺮﻳﻘﻴﺎ ﺍﻟﺴﻮﺩﺍﺀ(‪.‬‬
‫‪ 5‬ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺍﻟﺴﻨﻐﺎﱄ‪ ،‬ﺝ‪ 2‬ﺹ‪239 :‬ﻭ‪.240‬‬

‫‪16‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺭﻏﻢ ﻫﺬﺍ ﻛﻠﻪ ﻓﻜﺜﲑ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﱂ ﺗﺼﻞ ﺇﻟﻴﻨﺎ‪ ،‬ﺃﻭﻭﺻﻠﺖ ﻭﱂ ﻳﺆﺫﻥ ﻟﻨﺎ ﻓﻴﻬﺎ‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ » :‬ﻟﻴﻌﻠﻢ ﻛﻞ ﻣﻦ ﺗﻌﻠﻖ ﰊ ﺃﻧﲏ ﺗﻮﺟﻬﺖ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﻮﺍ ﻟﻴﻒ ﺗﻜﻮﻥ‬
‫ﻓﻴﻬﺎ ﻧﻔﻊ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻥ ﲨﻴﻊ ﻣﺎ ﻛﺘﺒﺘﻪ ﰲ ﻏﻴﺒﱵ ﺍﻟﺒﺤﺮﻳﺔ‬
‫ﺧﺪﻣﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ‪ ،‬ﻭﺫﻛﺮ‪ ،‬ﻭﺷﻜﺮ‪ ،‬ﻭﺟﻬﺎﺩ‪ ،‬ﻻ ﻏﲑ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﻣﻨﻌﺖ ﻣﻦ ﻧﻘﻠﻪ ﻭﺳﺘﺮﺗﻪ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺍﳌﻜﺎﺗﻴﺐ ﻓﻠﻢ ﻳﻘﺒﻞ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺘﻔﻊ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻓﻠﻴﺠﺘﻬﺪ ﻓﻴﻤﺎ ﻛﺘﺒﺖ ﰲ ﺑﻘﻴﺔ ﻣﻜﺜﻲ ﻋﺎﻡ> ﺷﻬﺪﻧﺎ ﺑﻜﺮﻡ <)‪ (1‬ﻓﺘﻠﻚ‬
‫ﺍﳌﻜﺎﺗﺐ ﻓﺎﻗﺖ ﻏﲑ ﺍﻟﻘﺮﺀﺍﻥ ﻭﺍﳊﺪﻳﺚ ﻗﻄﻌﺎ‪ ،‬ﻭﳍﺎ ﺑﺮﻛﺔ ﻋﻈﻴﻤﺔ ﱂ ﺗﻜﻦ ﰲ ﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﺘﻮﺍﻟﻴﻒ ﻭﺍﻟﺴﻼﻡ«)‪. (2‬‬
‫ﻭ ﺍﳍﺪﻑ ﻣﻦ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﻛﻠﻬﺎ ﻫﻮ‪ :‬ﺑﺚ ﻋﻠﻮﻡ ﺗﻘﻮﺩ ﺍﻟﻌﺎﱂ ﻭﺍﳌﺘﻌﻠﻢ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬‬
‫ﻭﺇﺣﻴﺎﺀ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲨﻊ ﺍﳌﻔﺮﻕ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﳝﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻟﺘﺴﻬﻴﻠﻬﺎ ﻭﺗﻠﻴﻴﻨﻬﺎ‪ .‬ﻛﻤﺎ‬
‫ﺃﻋﺮﺏ ﻋﻦ ﻧﻔﺴﻪ ﻗﺎﺋﻼ‪:‬‬
‫‪3‬‬
‫ﺍﻟـــﺘ‪‬ﻌﻠﻢ ﻭ ﺍﻟﺘﻌﻠــﻴﻢ ﷲ ﺫﻱ ﺍﻟــﺪﺣﻲ‬ ‫ﻧﻮﻯ ﺍﻟﻘﻠﺐ ﻣـﲏ ﺑـﺚ ﻋﻠـﻢ ﻳﻘـﻮﺩ ﺫﺍ‬

‫ﻭﻗﺎﻝ ﰲ ﻗﺼﻴﺪﺓ ﺃﺧﺮﻯ‪:‬‬

‫ﻟﻮﺟــﻪ ﻫـــﺎﺩ ﺑﺎﻟﻨﺒـــﻲ ﻳﻬـــﺪﻳﲏ‬ ‫ﻧـــﻮﻳﺖ ﺇﺣﻴــﺎﺀ ﻋﻠـــﻮﻡ ﺍﻟﺪﻳـــﻦ‬
‫ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﻣﺴﺎﻟﻚ ﺍﳉﻨﺎﻥ ‪:‬‬
‫‪4‬‬
‫ﺯﻫ‪‬ﺪ ﻓــﻴﻬﺎ ﺟــﻞﱡ ﻫـﺬﺍ ﺍﳉﻴـــﻞ‬ ‫ﻟﻜﻨــــﻤﺎ ﻛﹸﺘــــﺒﻬﻢ ﻟﻠﻄــــﻮﻝ‬
‫ﻭﻫﺬﻩ ﻛﻠﻤﺔ ﲤﻬﻴﺪﻳﺔ ﻋﻦ ﻣﺆﻟﻔﺎﺗﻪ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﻣﺆﻟﻔﺎﺗﻪ ﺑﺸﻜﻞ ﺧﺎﺹ ﻓﻴﻤﻜﻦ ﺃﻥ‬
‫ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ 1‬ﻭﺍﻟﻌﺎﻡ ﻫﻮ)‪1322‬ﻫـ (‬
‫‪ 2‬ﺍ‪‬ﻤﻮﻋﺔ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺑﻌﺾ ﺃﺟﻮﺑﺔ ﻭﻭﺻﺎﻳﺎ ﻭﻧﺼﺎﺋﺢ ﻟﻠﺸﻴﺦ ﺭﲪﻪ ﺍﷲ‪ /‬ﻁ‪1394) .1.‬ﻫـ( ﺹ‪21/20:‬‬
‫‪ -3‬ﻣﻨﺘﺨﺒﺎﺕ ﻣﻦ ﻗﺼﺎﺋﺪ ﺍﻟﺸﻴﺦ ﺍﳋﺪ ﱘ‪.‬ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﺮﺍﺑﻌﺔ‪.‬ﻗﺼﻴﺪﺓ )ﻟﻘﺪ ﺟﺎﺀﻛﻢ(‪ .‬ﺹ‪ .127‬ﳐﻄﻮﻁ‪ ،‬ﻣﻜﺘﺒﱵ ﺍﳋﺎﺻﺔ‪.‬‬
‫‪ -4‬ﻣﺴﺎﻟﻚ ﺍﳉﻨﺎﻥ‪.‬ﺹ‪.4.‬‬

‫‪17‬‬
 ‫اﻟﺘﺄﺻﯿﻞ ﻷﺣﻜﺎم اﻟﺴﮭﻮ وﻗﻮاﻋﺪه ﻣﻦ ﺧﻼل اﻟﺠﻮھﺮ اﻟﻨﻔﯿﺲ ﻟﻠﺸﯿﺦ أﺣﻤﺪ ﺑﻤﺐ ‪1927‬م‪.‬‬

‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺆﻟﻔﺎﺗﻪ‪:‬‬

‫ﻗﺪ ﺻﻨﻒ ﺍﻟﺸﻴﺦ ﺍﳋﺪﱘ ﰲ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻣﺼﻨﻔﺎﺕ ﻋﺪﻳﺪﺓ‪ .‬ﻭﺻﻞ ﻣﻨﻬﺎ ﺇﻟﻴﻨﺎ‪):‬ﺍﳉﻮﻫﺮ‬
‫ﺍﻟﻨﻔﻴﺲ( ﻭ) ﺗﺰﻭﺩ ﺍﻟﺼﻐﺎﺭ‪ (1‬ﻭ)ﺗﺰﻭﺩ ﺍﻟﺸﺒﺎﻥ‪ (2‬ﻭ)ﺟﺬﺑﺔ ﺍﻟﺼﻐﺎﺭ‪ (3‬ﻭﻛﻠﻬﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺇﻣﺎﻡ‬
‫ﺩﺍﺭ ﺍﳍﺠﺮﺓ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻛﻮﻧﻪ ﻣﺎﻟﻜﻲ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﻣﺘﻤﺴﻜﺎ ﺑﻪ‬
‫ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺧﺎﺻﺔ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻨﺺ‪.‬‬
‫ﻭﺻﻨﻒ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﻛﺘﺎﺑﺎ ﺃﲰﺎﻩ ﺏ ﻣﻮﺍﻫﺐ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻫﺬﺍ ﺍﳌﺆﻟﻒ ﻋﺒﺎﺭﺓ‬
‫ﻋﻦ ﻣﻨﻈﻮﻣﺔ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﻳﻘﻊ ﰲ)‪ (651‬ﺑﻴﺘﺎ‪ .‬ﻧﻈﻢ ﻓﻴﻪ ﺃﻡ ﺍﻟﱪﺍﻫﲔ ﻟﻺﻣﺎﻡ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ‬
‫ﺍﻟﻔﻘﻴﻪ ﺍﳌﺎﻟﻜﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺴﻨﻮﺳﻲ ﺍﻟﺘﻠﻤﺴﺎﱐ )ﺕ ‪ 895‬ﻫـ()‪ ،(4‬ﺗﻠﺒﻴﺔ ﻟﺒﻌﺾ ﻣﺮﻳﺪﻳﻪ‬
‫ﻛﻤﺎ ﻗﺎﻝ)‪ .(5‬ﻭﺗﺸﻤﻞ ﻛﻞ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ ﻣﻊ ﺍﻟﺰﻳﺎﺩﺓ‪ .‬ﻭﰲ ﻣﻄﻠﻊ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝ‪:‬‬

‫‪ 1‬ﻫﻲ ﻣﻨﻈﻮﻣﺔ ﺭﺍﺋﻌﺔ ﺭﺍﺋﻘﺔ‪ ،‬ﻭﺗﻘﻊ ﰲ ‪ 308‬ﺑﻴﺘﺎ‪ .‬ﻭﺗﺸﻤﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﺼﻮﻑ‪.‬‬
‫‪ 2‬ﻭﻫﻲ ﻣﻨﻈﻮﻣﺔ ﻧﻔﻴﺴﺔ ﻗﻴﻤﺔ ﻣﺜﻞ ﺳﺎﺑﻘﺘﻴﻬﺎ‪ :‬ﺍﳉﻮﻫﺮ ﺍﻟﻨﻔﻴﺲ‪ ،‬ﻭﺗﺰﻭﺩ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻟﻜﻨﻪ ﺗﻮﺳﻊ ﰲ ﺗﺰﻭﺩ ﺍﻟﺸﺒﺎﻥ‪ ،‬ﻭﺍﺧﺘﺼﺮ ﰲ ﺗﺰﻭﺩ ﺍﻟﺼﻐﺎﺭـ‬
‫ﻭﺯﺍﺩ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻮﺟﺪ ﰲ ﻛﻠﻴﻬﻤﺎ ﺃﺑﻮﺍﺏ ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻷﺧﺮﻯ‪ .‬ﻭﺗﻘﻊ ﻫﺬﻩ ﺍﳌﻨﻈﻮﻣﺔ ﰲ ‪ 701‬ﺑﻴﺖ‪.‬‬
‫‪ 3‬ﻭﻫﺬﻩ ﺍﳌﻨﻈﻮﻣﺔ ﺗﻘﻊ ﰲ ‪ 158‬ﺑﻴﺘﺎ‪ ،‬ﻭﺗﻜﺎﺩ ﺗﺸﺒﻪ ﻣﻀﻤﻮﻧﺎ ﻭﺷﻜﻼ ﻣﻨﻈﻮﻣﺔ ﺗﺰﻭﺩ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻟﺬﺍ ﻻ ﺃﻃﻴﻞ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ‪.‬‬
‫‪4‬ﺇﺭﻭﺍﺀ ﺍﻟﻨﺪﱘ ‪ :‬ﺹ‪63:‬‬
‫‪ 5‬ﻗﺎﻝ ﺳﺒﺐ ﻧﻈﻤﻪ ﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻮﺳﻲ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ ﻣﻮﺍﻫﺐ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﲟﺐ‪،‬ﻁ‪1395).1.‬ﻫـ(‪.‬ﻣﻄﺒﻌﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺒﺎ ﺩﻛﺎﺭ‪.‬‬
‫ﺹ‪:.2:‬‬

‫‪18‬‬