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ﺇﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣـﻦ ﺳـﻴﺌﺎﺕ
ﺃﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ.
ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ.
ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ .
ﺴﻠﻤﻮ ﹶﻥ )ﺁﻝ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬﻳﻦ ﺁ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﺣ ﻖ ﺗﻘﹶﺎﺗ ﻪ ﻭﻻ ﺗﻤـﻮﺗ ﻦ ﹺﺇﻟﱠـﺎ ﻭﹶﺃﻧـﺘ ﻢ ﻣـ
ﻋﻤﺮﺍﻥ.(١٠٢:
ﺚ
ﺲ ﻭﺍ ﺣ ﺪﺓ ﻭ ﺧﹶﻠ ﻖ ﻣﻨﻬﺎ ﺯ ﻭ ﺟﻬﺎ ﻭﺑـ ﱠ ﺱ ﺍﺗﻘﹸﻮﺍ ﺭﺑ ﹸﻜ ﻢ ﺍﱠﻟﺬﻱ ﺧﹶﻠ ﹶﻘ ﹸﻜ ﻢ ﻣ ﻦ ﻧ ﹾﻔ ﹴ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﻣﻨ ﻬﻤﺎ ﹺﺭﺟﺎ ﹰﻻ ﹶﻛﺜﲑﹰﺍ ﻭﹺﻧﺴﺎ ًﺀ ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬﻱ ﺗﺴﺎ َﺀﻟﹸﻮ ﹶﻥ ﹺﺑ ﻪ ﻭﺍﹾﻟﹶﺄ ﺭﺣﺎ ﻡ ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺭﻗﻴﺒﹰﺎ
)ﺍﻟﻨﺴﺎﺀ.(١:
ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ﻮ ﹰﻻ ﺳﺪﻳﺪﹰﺍ .ﻳﺼﻠ ﺢ ﹶﻟ ﹸﻜ ﻢ ﹶﺃ ﻋﻤﺎﹶﻟ ﹸﻜ ﻢ ﻭﻳ ﻐ ﻔ ﺮ ﹶﻟﻜﹸـ ﻢ
ﹸﺫﻧﻮﺑ ﹸﻜ ﻢ ﻭ ﻣ ﻦ ﻳ ﻄ ﹺﻊ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﹶﻓ ﹶﻘ ﺪ ﻓﹶﺎ ﺯ ﹶﻓﻮﺯﹰﺍ ﻋﻈﻴﻤﹰﺎ )ﺍﻷﺣﺰﺍﺏ.(٧١-٧٠:
ﺃﻻ ﻭﺇﻥ ﺧﲑ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺏ ﺍﷲ ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎﺎ ﻭﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ.
ﺃﻣﺎ ﺑﻌﺪ :
ﻓﻬﺬﺍ ﺧﺘﻢ ﻛﺘﺎﺏ ﺍﳌﻮﻃﺄ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﰊ ﻋﺎﻣﺮ ﺍﻷﺻﺒﺤﻲ؛ ﻭﻗـﺪ
ﺍﺑﺘﺪﺃﺕ ﺷﺮﺣﻪ ﰲ ﺩﺭﺳﻲ ﺍﳌﻨﻌﻘﺪ ﰲ ﻛﻞ ﻳﻮﻡ ﺍﺛﻨﲔ ﲟﺴﺠﺪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺴﺒﻴﻞ ،ﲝﻲ ﻛـﺪﻱ
ﲜﻮﺍﺭ ﻣﺒﲎ ﺍﶈﻜﻤﺔ ﺍﻟﻜﱪﻯ ،ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ،ﻭﺫﻟﻚ ﰲ ﻟﻴﻠﺔ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ ﺭﺟﺐ
ﰲ ﻋﺎﻡ )١٤٢٤ﻫـ().(١
ﻭﺍﻧﺘﻬﻴﺖ ﻣﻨﻪ ﰲ ﻣﺴﺎﺀ ﺍﻻﺛﻨﲔ /٢٣ﲨﺎﺩﻯ ﺍﻷﻭﻝ ١٤٣٨ /ﻫــ ،ﲟـﺴﺠﺪ
) (١ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺻﺮﺕ ﺃﺩﺭﺱ ﰲ ﻣﺴﺠﺪ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﰲ ﺍﻟﻌﺰﻳﺰﻳـﺔ ،ﻓـﺼﺎﺭ ﻳـﻮﻡ ﺍﻷﺣـﺪ ﻭﺍﻻﺛـﻨﲔ
ﻟﺪﺭﺱ ﺷﺮﺡ ﺍﳌﻮﻃﺄ ،ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﺍﻧﺘﻬﻴﺖ ﻣﻦ ﺍﻛﻤﺎﻝ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴـﺪ ﻟﻺﻣـﺎﻡ ﺍـﺪﺩ ﳏﻤـﺪ ﺑـﻦ
ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ،ﻭﳎﻤﻮﻋﺔ ﻣﻦ ﺭﺳﺎﺋﻠﻪ ﺭﲪﻪ ﺍﷲ.
ﺍﳌﻘﺼﺪ ﺍﻷﻭﻝ
ﺗﻌﺮﻳﻒ ﻣﻮﺟﺰ ﺑﺎﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ
ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ :ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﺑﹺﻲ ﻋﺎﻣﺮ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ
ﺍﳊﺎﺭﺙ ،ﺍﻷﺻﺒﺤﻲ) ،(١ﻳﻨﺴﺐ ﺇﻟﻴﻪ "ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ".
ﻭﻟﺪ ﻋﺎﻡ ﺛﻼﺙ ﻭﺗﺴﻌﲔ ﻣﻦ ﺍﳍﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺗﻮﰲ ﻋﺎﻡ ﺗﺴﻊ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋـﺔ
ﻣﻦ ﺍﳍﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﻋﻤﺮﻩ ﳌﺎ ﺗﻮﰲ ﺳﺖ ﻭﲦﺎﻧﻮﻥ ﺳﻨﺔ ،ﺭﲪﻪ ﺍﷲ.
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﺷﺘﻬﺮ ﺑﲔ ﺃﻗﺮﺍﻥ ﻋﺼﺮﻩ ﺑﻌﺎﱂ ﺍﳌﺪﻳﻨﺔ ،ﺑﻞ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺳﻔﻴﺎﻥ ﺍﺑـﻦ ﻋﻴﻴﻨـﺔ
ﺱ ﹶﺃ ﹾﻛﺒـﺎ ﺩ ﺍﹾﻟﹺﺈﺑﹺـ ﹺﻞ
ﺏ ﺍﻟﻨﺎ
ﻀ ﹺﺮ
ﻚ ﹶﺃ ﹾﻥ ﻳ
ﻭﻏﲑﻩ ﻳﻘﻮﻟﻮﻥ ﰲ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻫ ﺮﻳﺮﺓ ﹺﺭﻭﺍﻳﺔ " :ﻳﻮ ﺷ
ﺠﺪﻭ ﹶﻥ ﹶﺃ ﺣﺪﺍ ﹶﺃ ﻋﹶﻠ ﻢ ﻣ ﻦ ﻋﺎﻟ ﹺﻢ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ") ،(٢ﻳﻘﻮﻟﻮﻥ :ﻫﻮ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ .ﻭﻗﻴﻞ
ﻳ ﹾﻄﹸﻠﺒﻮ ﹶﻥ ﺍﹾﻟ ﻌ ﹾﻠ ﻢ ﹶﻓﻠﹶﺎ ﻳ ﹺ
ﻏﲑﻩ).(٣
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﹸﻓﺴﺮ ﺑﺘﻔﺴﲑ ﺁﺧﺮ ﻳﻘﺘﻀﻲ ﺃﻳﻀﹰﺎ ﻓﻀﻴﻠﺔ ﳌﺎﻟﻚ ﺭﲪﻪ ﺍﷲ!
ﺍﻟﺘﻔﺴﲑ ﺍﻷﻭﻝ :ﻫﻮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻟﻜﻢ ،ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﺺ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺎﱂ ﺳﻴﻜﻮﻥ
ﰲ ﻭﻗﺖ ﻳﻀﺮﺏ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺁﺑﺎﻁ ﺍﻹﺑﻞ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻼ ﳚﺪﻭﻥ ﺃﻋﻠﻢ ﻣﻦ ﻋﺎﱂ ﺍﳌﺪﻳﻨﺔ ،ﻗـﺎﻟﻮﺍ:
ﻫﻮ ﻣﺎﻟﻚ.
ﺍﻟﺘﻔﺴﲑ ﺍﻵﺧﺮ :ﺇﻧﻪ ﰲ ﻛﻞ ﻭﻗﺖ ﻳﻮﺷﻚ ﺃﻥ ﻳﻀﺮﺏ ﺍﻟﻨﺎﺱ ﺁﺑﺎﻁ ﺍﻹﺑﻞ ﻓﻼ ﳚﺪﻭﻥ ﺃﻋﻠﻢ
ﻣﻦ ﻋﺎﱂ ﺍﳌﺪﻳﻨﺔ ،ﻓﻘﺎﻟﻮﺍ :ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﻋﺎﺋﺸﺔ ﰒ ﺑﻌﺪﳘﺎ ﺍﺑﻦ ﻋﻤﺮ ﰒ ﺑﻌﺪﻩ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ
ﰒ ﺑﻌﺪﻩ ﺍﻟﺰﻫﺮﻱ ﰒ ﺑﻌﺪﻩ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﰒ ﺑﻌﺪﻩ ﻣﺎﻟﻚ ﻭﻫﻜﺬﺍ ،ﰲ ﻛﻞ ﻭﻗﺖ ﻳﻮﺷـﻚ ﺃﻥ
ﻳﻀﺮﺏ ﺍﻟﻨﺎﺱ ﺁﺑﺎﻁ ﺍﻹﺑﻞ ﻓﻼ ﳚﺪﻭﻥ ﺃﻋﻠﻢ ﻣﻦ ﻋﺎﱂ ﺍﳌﺪﻳﻨﺔ.
ﻭﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ :ﻳﻜﻮﻥ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻫﻨﺎﻙ ﺧﺼﻮﺻﻴﺔ ﻟﻌﺎﱂ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﻫـﺬﺍ ﰲ
ﺯﻣﻨﻨﺎ ﻣﻦ ﺃﻇﻬﺮ ﻣﺎ ﻳﻜﻮﻥ ﺳﺒﺤﺎﻥ ﺍﷲ ! ﺇﺫ ﺇﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻣﻦ ﻳﺘﻜﻠﻢ ﰲ ﻣـﺴﺎﺋﻞ
ﺍﳌﻨﻬﺞ ﻭﻣﺴﺎﺋﻞ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﳌﺨﺎﻟﻔﺎﺕ ﻣﺜﻞ ﻣﺎ ﻳﻮﺟﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ ﺣﱴ ﺻﺎﺭ ﺍﻟﻨﺎﺱ ﻳﻌﺪﻭﻥ
ﻣﻦ ﻳﺘﻜﻠﻢ ﰲ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻷﺣﺰﺍﺏ ﺃﻧﻪ ﻣﻨﻬﻢ ،ﻳﻘﻮﻟﻮﻥ :ﻫﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ.
ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ ،ﻫﺬﻩ ﻓﻀﻴﻠﺔ ﻣﺴﺘﻤﺮﺓ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ :ﺃﻧـﻪ ﰲ ﻛـﻞ ﺯﻣـﺎﻥ
ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﻭﻗﺖ ﻳﻮﺷﻚ ﺃﻥ ﻳﻀﺮﺏ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺁﺑﺎﻁ ﺍﻹﺑﻞ ﻓﻼ ﳚﺪﻭﻥ ﺃﻋﻠﻢ ﻣﻦ ﻋﺎﱂ ﺍﳌﺪﻳﻨﺔ.
ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ ﺍﻟﻔﻀﻴﻠﺔ ﻣﺴﺘﻤﺮﺓ .ﻭﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﺍﻷﻭﻝ ﺍﻟﻔﻀﻴﻠﺔ ﺧﺎﺻﺔ ﺑﺎﻹﻣﺎﻡ
ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺭﲪﻪ ﺍﷲ.
ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻫﻮ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﻋﺎﱂ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ.
ﻭ"ﻣﺎﻟﻚ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ،ﻭﺻﺎﺣﺐ ﺣﻔﻆ").(١
ﻭﻳﻘﻮﻝ ﺗﻠﻤﻴﺬﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ" :ﺇﺫﺍ ﹸﺫ ﻛ ﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻤﺎﻟﻚ ﺍﻟﻨﺠﻢ"!
ﻭﻳﻈﻬﺮ ﱄ -ﻭﺍﷲ ﺍﻋﻠﻢ -ﺃﻧﻪ ﻻ ﻳﻌﲏ ﺑﻘﻮﻟﻪ "ﻓﻤﺎﻟﻚ ﺍﻟﻨﺠﻢ" ﳎﺮﺩ ﺃﻧﻪ ﰲ ﻣﻜﺎﻥ
ﻋﺎﻝ ،ﻭﺃﻧﻪ ﻳﺸﺎﻫﺪ ،ﻭﺃﻧﻪ ﻳﻌﺮﻑ ،ﻻ ،ﺇﳕﺎ ﻳﺮﻳﺪ ﺃﻧﻪ ﳒﻢ ﻳﻬﺘﺪﻯ ﺑـﻪ ،ﻭﻳﻘﺘـﺪﻯ ﺑـﻪ،
ﻭﻳﺪﻟﻜﻢ ﻋﻠﻰ ﺫﻟﻚ ﺃﻣﻮﺭ:
ﺍﻷﻣﺮ ﺍﻷﻭﻝ :ﻳﻘﺘﺪﻯ ﲟﺎﻟﻚ ﰲ ﺍﻟﺴﻨﺔ ﻭﺍﻻﺗﺒﺎﻉ ﻭﺍﻟﻌﻘﻴﺪﺓ؛
ﻭﻟﻪ ﰲ ﺫﻟﻚ ﻋﺒﺎﺭﺍﺕ ﻣﺸﻬﻮﺭﺓ ﻳﺘﺪﺍﻭﳍﺎ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ؛ ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ:
ﺫﻛﺮ ﺑﺸﺮ ﺑﻦ ﻋﻤﺮ :ﲰﻌﺖ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻛﺜﲑﺍ ﺇﺫﺍ ﺣﺪﺙ ﲝﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ
ﺤ ﹶﺬ ﹺﺭ ﺍﱠﻟﺬﻳ ﻦﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻘﺎﻝ ﻟﻪ :ﻣﺎ ﺗﻘﻮﻝ ﺃﻧﺖ ﺃﻭ ﻣﺎ ﺭﺃﻳﻚ؟ ﻓﻴﻘﻮﻝ﴿ :ﹶﻓ ﹾﻠﻴ
١
ﻳﺨﺎﻟﻔﹸﻮ ﹶﻥ ﻋ ﻦ ﹶﺃ ﻣ ﹺﺮ ﻩ ﺃﹶﻥ ﺗﺼﻴﺒ ﻬ ﻢ ﻓﺘﻨ ﹲﺔ﴾ )ﺍﻟﻨﻮﺭ .( )!(٦٣
ﻭﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﲰﻌﺖ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺃﺗﺎﻩ ﺭﺟﻞ ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ:
ﻣﻦ ﺃﻳﻦ ﺃﺣﺮﻡ؟
ﻗﺎﻝ :ﻣﻦ ﺫﻱ ﺍﳊﻠﻴﻔﺔ ،ﻣﻦ ﺣﻴﺚ ﺃﺣﺮﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻗﺎﻝ :ﺇﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﺣﺮﻡ ﻣﻦ ﺍﳌﺴﺠﺪ ﻣﻦ ﻋﻨﺪ ﺍﻟﻘﱪ ﻳﻌﲏ ﻣﺴﺠﺪ ﺭﺳـﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻗﺎﻝ :ﻻ ﺗﻔﻌﻞ ﻓﺈﱐ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ﺍﻟﻔﺘﻨﺔ.
ﻗﺎﻝ :ﻭﺃﻱ ﻓﺘﻨﺔ ﰲ ﻫﺬﺍ؟ ﺇﳕﺎ ﻫﻲ ﺃﻣﻴﺎﻝ ﺃﺯﻳﺪﻫﺎ!
ﻗﺎﻝ :ﻭﺃﻱ ﻓﺘﻨﺔ ﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﺗﺮﻯ ﺃﻧﻚ ﺳﺒﻘﺖ ﺇﱃ ﻓﻀﻴﻠﺔ ﻗﺼﺮ ﻋﻨﻬﺎ ﺭﺳﻮﻝ
ﺤ ﹶﺬ ﹺﺭ ﺍﱠﻟﺬﻳ ﻦ ﻳﺨﺎﻟﻔﹸﻮ ﹶﻥ ﻋ ﻦ ﹶﺃ ﻣ ﹺﺮ ﻩ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﺇﱐ ﲰﻌﺖ ﺍﷲ ﻳﻘﻮﻝ﴿ :ﹶﻓ ﹾﻠﻴ
ﺏ ﹶﺃﻟﻴ ﻢ﴾ ﺍﻵﻳﺔ).(٢ ﺃﹶﻥ ﺗﺼﻴﺒ ﻬ ﻢ ﻓﺘﻨ ﹲﺔ ﹶﺃ ﻭ ﻳﺼﻴﺒ ﻬ ﻢ ﻋﺬﹶﺍ
ﺴ ﻜ ﻪ :ﻭ ﻋ ﻦ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺑ ﹺﻦ ﻋﻴﻴﻨ ﹶﺔ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺟـ ﹲﻞ ﻱ ﻓﻲ ﺧ ﹾﻄﺒ ﺔ ﻣﻨ ﺴ ﺪ ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻣ
ﺲ :ﻣ ﻦ ﹶﺃﻳ ﻦ ﹸﺃ ﺣ ﹺﺮﻡ؟
ﻚ ﺑ ﹺﻦ ﹶﺃﻧ ﹴ ﻟﻤﺎﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ. ﺚ ﹶﺃ ﺣ ﺮ ﻡ ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺣ ﹺﺮ ﻡ ﻣ ﻦ ﺣﻴ ﹸ
ﺕ ﻋﻠﹶﻰ ﹶﺫﻟﻚ؟ ﹶﻓﹶﺄﻋﺎ ﺩ ﻋﹶﻠﻴ ﻪ ﻣﺮﺍﺭﺍ ،ﻭﻗﹶﺎ ﹶﻝ :ﹶﻓﹺﺈ ﹾﻥ ﹺﺯ ﺩ
ﻚ ﺍﹾﻟ ﻔﺘﻨ ﹶﺔ.ﻑ ﻋﹶﻠﻴ
ﻗﹶﺎ ﹶﻝ :ﻓﹶﻠﹶﺎ ﺗ ﹾﻔ ﻌﻞﹾ ،ﹶﻓﹺﺈﻧﻲ ﹶﺃﺧﺎ
ﻗﹶﺎ ﹶﻝ :ﻭﻣﺎ ﻓﻲ ﻫ ﺬﻩ ﻣ ﻦ ﺍﹾﻟ ﻔﺘﻨ ﺔ ﺇﻧﻤﺎ ﻫ ﻲ ﹶﺃ ﻣﻴﺎ ﹲﻝ ﹶﺃﺯﹺﻳ ﺪﻫﺎ.
ﺤ ﹶﺬ ﹺﺭ ﺍﱠﻟﺬﻳ ﻦ ﻳﺨـﺎﻟﻔﹸﻮ ﹶﻥ ﻋـ ﻦ ﹶﺃﻣـ ﹺﺮ ﻩ ﹶﺃ ﹾﻥ ﻚ :ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﴿ :ﹶﻓ ﹾﻠﻴ ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﺎﻟ
ﺏ ﹶﺃﻟﻴ ﻢ﴾ )ﺍﻟﻨﻮﺭ.(٦٣ : ﺗﺼﻴﺒ ﻬ ﻢ ﻓﺘﻨ ﹲﺔ ﹶﺃ ﻭ ﻳﺼﻴﺒ ﻬ ﻢ ﻋﺬﹶﺍ
ﺴﻨ ﺔ .ﻗﹶﺎ ﹶﻝ:ﻚ ﻣﺎ ﻣﻀﻰ ﻣ ﻦ ﺍﻟ ﻕ ﺑﻴ ﻦ ﹶﺫﻟ ﺨﺎﻟ ﹶﻔ ﹲﺔ ﻟﻠﺘ ﺪﹺﺑﲑﹺ ،ﻓﹶ ﺮ
ﺻﻴ ﹸﺔ ﻓﻲ ﺍﹾﻟ ﻌﺘﺎﹶﻗ ﺔ ﻣ
ﺟ ﻌ ﹶﻞ ﹶﻟﻬﺎ .ﻗﹶﺎ ﹶﻝ :ﻭﺍﹾﻟ ﻮ
ﺻﻴﺘ ﻪ .ﻭﻣﺎ ﹸﺫ ﻛ ﺮ ﻓﻴﻬﺎﺹ ﻟﹶﺎ ﻳ ﹾﻘ ﺪ ﺭ ﻋﻠﹶﻰ ﺗ ﻐﹺﻴ ﹺﲑ ﻭ ﺻﻴ ﹸﺔ ﹺﺑ ﻤﻨ ﹺﺰﹶﻟ ﺔ ﺍﻟﺘ ﺪﹺﺑ ﹺﲑ .ﻛﹶﺎ ﹶﻥ ﹸﻛ ﱡﻞ ﻣﻮ ﹴ ﺖ ﺍﹾﻟ ﻮ
ﻭﻟﹶ ﻮ ﻛﹶﺎﻧ
ﺴﺘﻄﻴ ﻊ ﹶﺃ ﹾﻥ ﻳﻨﺘ ﻔ ﻊ ﹺﺑ ﻪ"ﺍﻫـ. ﺲ ﻋﹶﻠﻴ ﻪ ﻣ ﻦ ﻣﺎﻟ ﻪ ﻣﺎ ﻟﹶﺎ ﻳ ﻣ ﻦ ﺍﹾﻟ ﻌﺘﺎﹶﻗ ﺔ .ﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ﺪ ﺣﺒ
ﻚ " :ﻭﹺﺇﻧﻤـﺎ ﺗـ ﺮ ﺩ ﺏ ﺗﺒ ﺪﹶﺋ ﺔ ﹶﺃ ﻫﻞﹺ ﺍﻟ ﺪ ﹺﻡ ﻓﻲ ﺍﹾﻟ ﹶﻘﺴﺎ ﻣﺔ؛ ﻗﹶﺎ ﹶﻝ ﻣﺎﻟ ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ ،ﺑﺎ
ﺍﹾﻟﹶﺄﻳﻤﺎ ﹸﻥ ﻋﻠﹶﻰ ﻣ ﻦ ﺑ ﻘ ﻲ ﻣﻨ ﻬ ﻢ ﹺﺇﺫﹶﺍ ﻧﻜﹶ ﹶﻞ ﹶﺃ ﺣ ﺪ ﻣ ﻤ ﻦ ﻟﹶﺎ ﻳﺠﻮ ﺯ ﹶﻟ ﻪ ﻋ ﹾﻔﻮ ،ﹶﻓﹺﺈ ﹾﻥ ﻧ ﹶﻜ ﹶﻞ ﹶﺃ ﺣ ﺪ ﻣ ﻦ ﻭﻟﹶﺎ ﺓ ﺍﻟ ﺪ ﹺﻡ
ﺍﱠﻟﺬﻳ ﻦ ﻳﺠﻮ ﺯ ﹶﻟ ﻬ ﻢ ﺍﹾﻟ ﻌ ﹾﻔ ﻮ ﻋ ﹺﻦ ﺍﻟ ﺪﻡﹺ ،ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻭﺍ ﺣﺪﺍ ،ﹶﻓﹺﺈ ﱠﻥ ﺍﹾﻟﹶﺄﻳﻤﺎ ﹶﻥ ﻟﹶﺎ ﺗ ﺮ ﺩ ﻋﻠﹶﻰ ﻣ ﻦ ﺑ ﻘ ﻲ ﻣ ﻦ ﻭﻟﹶﺎ ﺓ
ﻚ ﺗ ﺮ ﺩ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺪﻋﻰ ﻋﹶﻠﻴ ﹺﻬﻢ، ﺍﻟ ﺪﻡﹺ ،ﹺﺇﺫﹶﺍ ﻧ ﹶﻜ ﹶﻞ ﹶﺃ ﺣ ﺪ ﻣﻨ ﻬ ﻢ ﻋ ﹺﻦ ﺍﹾﻟﹶﺄﻳﻤﺎﻥ ،ﻭﹶﻟ ﻜ ﹺﻦ ﺍﹾﻟﹶﺄﻳﻤﺎ ﹸﻥ ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﺫﻟ
ﺕ ﺍﹾﻟﹶﺄﻳﻤﺎ ﹸﻥ ﻋﻠﹶﻰ ﲔ ﺭ ﺟﻠﹰﺎ ﺭ ﺩ ﲔ ﻳﻤﻴﻨﺎ ،ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ﻢ ﻳﺒﹸﻠﻐﻮﺍ ﺧ ﻤﺴِ ﺴ ﻒ ﻣﻨ ﻬ ﻢ ﺧ ﻤﺴﻮ ﹶﻥ ﺭ ﺟﻠﹰﺎ ﺧ ﻤ ِ ﺤﻠ ﹶﻓﻴ
ﲔ ﻳﻤﻴﻨـﺎ ﺴ ﻒ ﻫ ﻮ ﺧ ﻤ ِ ﻒ ﹺﺇﻟﱠﺎ ﺍﱠﻟﺬﻱ ﺍ ﺩﻋ ﻲ ﻋﹶﻠﻴ ﻪ ﺣﹶﻠ ﺤﻠ ﻒ ﻣﻨ ﻬﻢ ،ﹶﻓﺈﹺ ﹾﻥ ﹶﻟ ﻢ ﻳﻮ ﺟ ﺪ ﹶﺃ ﺣ ﺪ ﻳ ﻣ ﻦ ﺣﹶﻠ
ﺤﻘﹸـﻮﻕﹺ ،ﹶﺃ ﱠﻥ ﻕ ﺑﻴ ﻦ ﺍﹾﻟ ﹶﻘﺴﺎ ﻣ ﺔ ﻓﻲ ﺍﻟﺪ ﹺﻡ ﻭﺍﹾﻟﹶﺄﻳﻤﺎ ﻥ ﻓﻲ ﺍﹾﻟ ﻚ " :ﻭﹺﺇﻧﻤﺎ ﹸﻓ ﹺﺮ ﺤﻴﻰ :ﻗﹶﺎ ﹶﻝ ﻣﺎﻟ ﺉ" ﻗﹶﺎ ﹶﻝ ﻳ ﻭﺑ ﹺﺮ
ﺖ ﻋﹶﻠﻴ ﻪ ﻓﻲ ﺣ ﱢﻘﻪ ،ﻭﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺟ ﹶﻞ ﹺﺇﺫﹶﺍ ﹶﺃﺭﺍ ﺩ ﹶﻗﺘ ﹶﻞ ﺍﻟ ﺮ ﺟ ﹺﻞ ﹶﻟ ﻢ ﻳ ﹾﻘﺘ ﹾﻠ ﻪ ﻓـﻲ ﺍﻟ ﺮ ﺟ ﹶﻞ ﹺﺇﺫﹶﺍ ﺩﺍﻳ ﻦ ﺍﻟ ﺮﺟ ﹶﻞ ﺍ ﺳﺘﹾﺜﺒ
ﺖ ﻓﻴ ﻪ ﺍﹾﻟﺒﻴﻨﺔﹸ،ﺨ ﹾﻠ ﻮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﻠ ﻮ ﹶﻟ ﻢ ﺗ ﹸﻜ ﹺﻦ ﺍﹾﻟ ﹶﻘﺴﺎ ﻣﺔﹸ ﹺﺇﻟﱠﺎ ﻓﻴﻤﺎ ﺗﹾﺜﺒ
ﺲ ﺍﹾﻟ ﺟﻤﺎ ﻋ ﺔ ﻣ ﻦ ﺍﻟﻨﺎﺱﹺ ،ﻭﹺﺇﻧﻤﺎ ﻳ ﹾﻠﺘ ﻤ
ﺱ ﻋﹶﻠﻴﻬﺎ ﹺﺇﺫﹶﺍ ﻋ ﺮﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻘﻀﺎ َﺀ ﺖ ﺍﻟ ﺪﻣﺎﺀُ ،ﻭﺍ ﺟﺘ ﺮﹶﺃ ﺍﻟﻨﺎ ﻕ ﻫﹶﻠ ﹶﻜ ﺤﻘﹸﻮ ﹺ ﻭﹶﻟﻮ ﻋ ﻤ ﹶﻞ ﻓﻴﻬﺎ ﹶﻛﻤﺎ ﻳ ﻌ ﻤ ﹸﻞ ﻓﻲ ﺍﹾﻟ
ﺱ ﻋ ﹺﻦ ﺍﻟ ﺪﻡﹺ، ﻒ ﺍﻟﻨﺎ ﺖ ﺍﹾﻟ ﹶﻘﺴﺎ ﻣ ﹸﺔ ﹺﺇﻟﹶﻰ ﻭﻟﹶﺎ ﺓ ﺍﹾﻟ ﻤ ﹾﻘﺘﻮﻝﹺ ،ﻳﺒ ﺪﺀُﻭ ﹶﻥ ﹺﺑﻬﺎ ﻓﻴﻬﺎ ،ﻟﻴ ﹸﻜ ﻓﻴﻬﺎ ،ﻭﹶﻟ ﻜ ﻦ ﹺﺇﻧﻤﺎ ﺟ ﻌﹶﻠ
ﻚ ﹺﺑ ﹶﻘ ﻮ ﹺﻝ ﺍﹾﻟ ﻤ ﹾﻘﺘﻮ ﹺﻝ"ﺍﻫـ. ﺤ ﹶﺬ ﺭ ﺍﹾﻟﻘﹶﺎﺗ ﹸﻞ ﹶﺃ ﹾﻥ ﻳ ﺆ ﺧ ﹶﺬ ﻓﻲ ﻣﹾﺜ ﹺﻞ ﹶﺫﻟ ﻭﻟﻴ
ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ :ﻳﻘﺘﺪﻯ ﺑﻪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ،ﻭﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﻟﺘﻀﻌﻴﻒ.
ﻫﻮ ﺇﻣﺎﻡ ﻳﻬﺘﺪﻯ ﺑﻪ ،ﻭﳒﻢ ﻳﻘﺘﺪﻯ ﺑﻪ ،ﳌﱠﺎ ﻭﻗﻊ ﰲ ﻧﻔﺲ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨـﺎﺭﻱ ﺃﻥ
ﻳﺼﻨﻒ ﻛﺘﺎﺑﻪ ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ،ﳌﺎ ﲰﻊ ﺷﻴﺨﻪ ﺍﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻳﻘﻮﻝ" :ﻟﻮ ﺃﻥ ﺭﺟﻠﹰﺎ ﳚﻤﻊ ﻟﻠﻨﺎﺱ ﻣﺎ ﺻـﺢ
ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﻛﺘﺎﺏ" ،ﻣﻦ ﺍﻟﺬﻱ ﺷﻖ ﻟﻠﺒﺨﺎﺭﻱ ﺭﲪﻪ
ﺍﷲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺫﻟﻚ ﻓﺼﻨﻒ ﻛﺘﺎﺑﻪ ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ؟ ﺇﺫﺍ ﺃﺭﺍﺩ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻤﻞ ﺷﻴﺌﺎ،
ﻭﻟﻴﺲ ﺃﻣﺎﻣﻪ ﻣﺜﺎﻝ ﺳﺎﺑﻖ؛ ﺳﻴﺘﻌﺐ! ﻛﺄﻧﻪ ﻳﻨﺤﺖ ﰲ ﺍﻟﺼﺨﺮ ،ﻟﻜﻦ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﺃﻣﺎﻣﻪ
ﻣﺜﺎﻝ ﺳﺎﺑﻖ؛ ﺳﻴﺴﻬﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺎﺑﻊ ﺍﻟﻄﺮﻳﻖ ،ﻭﺃﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺢ ،ﻷﻥ ﺍﻟﻄـﺮﻕ ﺃﻣﺎﻣـﻪ
ﲤﻬﺪ ،ﻭﺍﻟﺼﻮﺭﺓ ﺃﻣﺎﻣﻪ ﻭﺍﺿﺤﺔ ،ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﳌﺎ ﺃﺭﺍﺩ ﺗﺼﻨﻴﻒ ﺍﻟﺼﺤﻴﺢ،
ﻭﺟﺪ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻣﻪ ﻃﺮﻳﻘﹰﺎ ﳑﻬﺪﺍﹰ ،ﺑﺎﳌﻮﻃﺄ ﳌﺎﻟﻚ ،ﻓﻘﺪ ﺍﺳﺘﻐﺮﻕ ﺗﺄﻟﻴﻒ ﺍﳌﻮﻃﺄ ﻋﻨـﺪﻩ
ﺃﺭﺑﻌﲔ ﺳﻨﺔ ،ﺣﱴ ﻛﺎﻥ ﳛﺰﻥ ﳌﺎ ﻳﻠﺢ ﻋﻠﻴﻪ ﺍﻟﻄﻼﺏ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻬﻢ ﺍﳌﻮﻃـﺄ ﺳـﺮﻳﻌﺎ،
ﻓﻴﻘﻮﻝ" :ﻛﺘﺎﺏ ﺃﻟﻔﺘﻪ ﰲ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻳﺮﻳﺪ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﺄﺧﺬﻩ ﻣﲏ ﰲ ﺃﻗﻞ ﻣﻦ ﺷﻬﺮ"!
ﻭﺻﻨﻔﻪ ﺃﻭﻝ ﺍﻷﻣﺮ ﻓﺠﻌﻞ ﻓﻴﻪ ﻛﻤﺎ ﺫﹸﻛﺮ ﻋﺸﺮﺓ ﺁﻻﻑ ﺣﺪﻳﺚ ،ﻭﺍﺳﺘﻤﺮ ﻳﻌﻴﺪ ﺍﻟﻨﻈـﺮ
ﻭﻳﻜﺮﺭﻩ ،ﻭﳛﺬﻑ ﺣﱴ ﺻﺎﺭ ﰲ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻴﻪ ﺍﻵﻥ ،ﻗﺮﻳﺐ ﻣﻦ ﺃﻟـﻒ
ﻭﺧﺴﻤﺌﺔ ﺣﺪﻳﺜﹰﺎ ﺑﺎﳌﺮﻓﻮﻉ ﻭﺍﳌﻮﻗﻮﻑ ﻭﺍﳌﻘﻄﻮﻉ .ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﺄﻟﻪ ﺭﺟﻞ ﻣـﻦ ﺃﻫـﻞ
ﺖ ﻟﻪ ﰲ ﺍﳌﻮﻃﺄ؟ ﻓﺈﻥ ﺃﺧﺮﺟﺖ ﻟﻪ ﰲ ﻛﺘـﺎﰊ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺍ ﹴﻭ ﻗﺎﻝ :ﺍﻧﻈﺮ ﻫﻞ ﺃﺧﺮﺟ
ﻓﻬﻮ ﻋﻨﺪﻱ ﺛﻘﺔ.
ﻭﻟﺬﻟﻚ ﻳﻌﺘﱪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻮﻃﺄ ﺃﻭﻝ ﻣﻦ ﺻﻨﻒ ﻛﺘﺎﺑﺎ ﰲ ﺍﻟﺼﺤﻴﺢ،
ﻭﻟﻜﻨﻪ ﱂ ﳚﺮﺩﻩ ﻟﻸﺣﺎﺩﻳﺚ ﺍﳌﺮﻓﻮﻋﺔ ،ﻭﺧﻠﻂ ﻣﻌﻪ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣـﻦ ﺃﻗـﻮﺍﻝ
ﺍﻟﺴﻠﻒ ﻏﲑﻫﺎ ،ﻭﺟﻌﻠﻬﺎ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﻜﺘﺎﺏ ،ﻓﻠﻢ ﻳﻔﺮﺩﻩ ﻟﻠﻤﺮﻓﻮﻋﺎﺕ.
ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺃﻥ ﻳﺼﻨﻒ ﻛﺘﺎﺑﺎ ﳎﺮﺩﺍ ﰲ ﺍﻟﺼﺤﻴﺢ ،ﻛﺎﻥ ﺍﻟﻄﺮﻳـﻖ
ﺃﻣﺎﻣﻪ ﳑﻬﺪﺍً ﲜﻬﺪ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﰲ ﺍﳌﻮﻃﺄ.
ﻼ
ﻭﺃﺛﺮ ﺍﳌﻮﻃﺄ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﰲ ﺍﻟﺘﺒﻮﻳﺐ ﻭﺍﻟﺘﺮﺗﻴﺐ ﻳﻈﻬﺮ ﻟﻜﻞ ﻣﻦ ﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ .ﻓـﻀ ﹰ
ﻋﻦ ﺇﻳﺮﺍﺩﻫﻢ ﺃﺣﺎﺩﻳﺚ ﻣﺎﻟﻚ ﰲ ﻛﺘﺒﻬﻢ!
ﺑﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺮﺍﲨﻪ ﺃﺣﻴﺎﻧﺎ ﻳﻌﻘﺪ ﺍﳋﻼﻑ ﻭﻳﺸﲑ ﻟﻶﺛﺎﺭ ﲝﺴﺐ ﻣﺎ ﰲ ﺍﳌﻮﻃﺄ.
ﻓﺎﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﳒﻢ ﻳﻬﺘﺪﻯ ﺑﻪ.
ﻭﻋﺒﺎﺭﺗﻪ ﰲ ﺻﻔﺔ ﻣﻦ ﺗﻘﺒﻞ ﺭﻭﺍﻳﺘﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﺍﻋﺘﻤﺪﺕ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ.
ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ )ﺕ ١٧٩ﻫـ(" :ﻻ ﺗﺄﺧﺬ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﺭﺑﻌﺔ ،ﻭﺧﺬ ﻣﻦ ﺳﻮﻯ ﺫﻟﻚ:
ﻻ ﺗﺄﺧﺬ ﻣﻦ ﺳﻔﻴﻪ ﻣﻌﻠﻦ ﺑﺎﻟﺴﻔﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﺭﻭﻯ ﺍﻟﻨﺎﺱ.
ﻭﻻ ﺗﺄﺧﺬ ﻣﻦ ﻛﺬﺍﺏ ﻳﻜﺬﺏ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺟﺮﺏ ﺫﻟﻚ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛـﺎﻥ ﻻ
ﻳﻬﺘﻢ ﺃﻥ ﻳﻜﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
) (١ﻓﻲ ﻛﺘﺎﺏ "ﺍﳉﺎﻣﻊ" ﻻﺑﻦ ﺃﺑﹺﻲ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﻧﹺﻲ )ﺹ (١٤٨ﺑﺪﻝ ﻫﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓ" :ﻻ ﻳﺆﺧـﺬ ﻣـﻦ ﻣﺒﺘـﺪﻉ ﻳـﺪﻋﻮ
ﺇﻟﹶﻰ ﺑﺪﻋﺘﻪ".
ـﺪ
ـﺮﺍﻭﻱ ) ،(١٣٩/١ﺍﻟﺘﻤﻬﻴـ
ـﻼﻕ ﺍﻟـ
ـﺎﻣﻊ ﻷﺧــﺔ )ﺹ ،(١١٦ﺍﳉـ ـﻲ )ﺹ ،(١٤٨ﺍﻟﻜﻔﺎﻳـ ـﺎﻣﻊ ﻟﻠﻘﲑﻭﺍﹺﻧـ
) (٢ﺍﳉـ
) (٦٦/١ﻣﻊ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ،ﻭﺍﻟﺴﻴﺎﻕ ﻫﻨﺎ ﻟﻤﺎ ﻓﻲ ﺍﻟﻜﻔﺎﻳﺔ.
ﻭﻳﺮﻭﻯ ﳌﺎ ﻋﺮﻑ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺠﺎﺯ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺫﺍﻛﺮﺕ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻳﻮﻣﹰﺎ ﻓﻘـﺎﻝ
ﱄ :ﺻﺎﺣﺒﻨﺎ ﺃﻋﻠﻢ ،ﻳﻌﲏ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ،ﻣﻦ ﺻﺎﺣﺒﻜﻢ ،ﻳﻌﲏ ﻣﺎﻟﻜﹰﺎ.
ﻓﻘﻠﺖ ﻟﻪ :ﺍﻹﻧﺼﺎﻑ ﺗﺮﻳﺪ ﺃﻡ ﺍﳌﻜﺎﺑﺮﺓ؟
ﻗﺎﻝ :ﺍﻹﻧﺼﺎﻑ.
ﻗﻠﺖ ﻟﻪ :ﻧﺸﺪﺗﻚ ﺑﺎﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻣﻦ ﺃﻋﻠﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﻧﺎﺳﺨﻪ ﻭﻣﻨﺴﻮﺧﻪ؟
ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﺻﺎﺣﺒﻜﻢ.
ﻗﻠﺖ ﻟﻪ :ﻓﻤﻦ ﺃﻋﻠﻢ ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟
ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﺻﺎﺣﺒﻜﻢ.
ﻗﻠﺖ ﻟﻪ :ﻓﻤﻦ ﺃﻗﻮﺍﻝ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟
ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﺻﺎﺣﺒﻜﻢ.
ﻗﻠﺖ :ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺍﻟﻘﻴﺎﺱ.
ﻗﺎﻝ :ﺻﺎﺣﺒﻨﺎ ﺃﻗﻴﺲ.
ﻗﻠﺖ :ﺍﻟﻘﻴﺎﺱ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻓﻌﻠﻰ ﺃﻱ ﺷﻲﺀ ﻳﻘﻴﺲ ،ﻭﳓﻦ ﻧـﺪﻋﻲ
ﻟﺼﺎﺣﺒﻨﺎ ﻣﺎ ﻻ ﺗﺪﻋﻮﻧﻪ ﻟﺼﺎﺣﺒﻜﻢ.
ﻭﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ،ﻓﻘﻠﺖ ﻟﻪ :ﻭﻣﺎ ﺻﺎﺣﺒﻨﺎ ﱂ ﻳﺬﻫﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﺱ ﻭﻟﻜﻨﻪ ﻳﺘـﻮﻗﻰ
ﻭﻳﺘﺤﺮﻯ ﻳﺮﻳﺪ ﻳﺘﺄﺳﻰ ﲟﻦ ﺗﻘﺪﻣﻪ.
ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﲰﻌﺖ ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﰲ ﲨﺎﻋﺔ ﳑﻦ ﻳﻄﻠﺐ ﺍﳊﺪﻳﺚ ﻭﻣﺸﻴﺨﺔ ﻣﻦ ﺃﻫﻞ
ﺍﳌﺪﻳﻨﺔ ﻳﻘﻮﻝ :ﻣﺎ ﺑﻘﻲ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ،ﻳﻌﲏ ﺍﻷﺭﺽ ،ﺃﻋﻠﻢ ﺑﺴﻨﺔ ﻣﺎﺿﻴﺔ ﻭﻻ ﺑﺎﻗﻴﺔ ﻣﻨﻚ ﻳﺎ ﻣﺎﻟﻚ.
ﻼ ﻋﺎﳌﹰﺎ.
ﻭﺫﻛﺮﻩ ﺍﻷﻭﺯﺍﻋﻲ ﻓﻘﻴﻞ ﻟﻪ :ﻛﻴﻒ ﺭﺃﻳﺖ ﻣﺎﻟﻜﺎﹰ؟ ﻗﺎﻝ :ﺭﺃﻳﺖ ﺭﺟ ﹰ
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ :ﻧﻌﻢ ﺍﳋﻠﻒ ﻟﻠﻨﺎﺱ ﻣﺎﻟﻚ.
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ :ﻣﺎﻟﻚ ﺳﻴﺪﻧﺎ ﻭﻋﺎﳌﻨﺎ.
ﻗﺎﻝ ﺍﻟﻠﻴﺚ :ﻟﻘﻴﺖ ﻣﺎﻟﻜﹰﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻓﻘﻠﺖ ﻟﻪ :ﺇﱐ ﺃﺭﺍﻙ ﲤﺴﺢ ﺍﻟﻌﺮﻕ ﻋﻦ ﺟﺒﻴﻨﻚ.
ﻗﺎﻝ :ﻋﺮﻗﺖ ﻣﻊ ﺃﰊ ﺣﻨﻴﻔﺔ .ﺇﻧﻪ ﻟﻔﻘﻴﻪ ﻳﺎ ﻣﺼﺮﻱ.
ﰒ ﻟﻘﻴﺖ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻗﻠﺖ :ﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻓﻴﻚ.
ﻓﻘﺎﻝ :ﻭﺍﷲ ﻣﺎ ﺭﺃﻳﺖ ﺃﺳﺮﻉ ﻣﻨﻪ ﲜﻮﺍﺏ ﺻﺎﺩﻕ ﻭﺯﻫﺪ ﺗﺎﻡ.
ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻣﺎ ﺭﺃﻳﺖ ﺃﻋﻠﻢ ﻣﻦ ﺛﻼﺛﺔ :ﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻭﺃﰊ ﺣﻨﻴﻔﺔ.
ﻗﺎﻝ ﺍﻟﺒﻬﻠﻮﻝ ﺑﻦ ﺭﺍﺷﺪ :ﻣﺎ ﺭﺃﻳﺖ ﺃﻧﺰﻉ ﺑﺂﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻣﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ :ﻟﻮ ﻗﻴﻞ ﱄ ﺍﺧﺘﺮ ﻟﻸﻣﺔ ﺇﻣﺎﻣﹰﺎ ﺍﺧﺘﺮﺕ ﳍﺎ ﻣﺎﻟﻜﹰﺎ.
ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺰﺍﺭﻱ :ﻣﺎﻟﻚ ﺣﺠﺔ ﺭﺿﻰ ﻛﺜﲑ ﺍﻹﺗﺒﺎﻉ ﻟﻸﺛﺎﺭ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻬﺪﻱ :ﺍﻟﺜﻮﺭﻱ ﺇﻣﺎﻡ ﰲ ﺍﳊﺪﻳﺚ ﻭﻟﻴﺲ ﺑﺈﻣﺎﻡ ﰲ ﺍﻟﺴﻨﺔ .ﻭﺍﻷﻭﺯﺍﻋﻲ ﺇﻣﺎﻡ ﰲ
ﺍﻟﺴﻨﺔ ﻭﻟﻴﺲ ﺑﺈﻣﺎﻡ ﰲ ﺍﳊﺪﻳﺚ .ﻭﻣﺎﻟﻚ ﺇﻣﺎﻡ ﻓﻴﻬﻤﺎ.
ﻭﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ :ﺇﱃ ﻣﺎﻟﻚ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺗﻨﺘﻬﻲ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ
ﻭﺍﻹﺗﻘﺎﻥ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﻨﺒﻞ :ﻣﺎﻟﻚ ﺃﺗﺒﻊ ﻣﻦ ﺳﻔﻴﺎﻥ.
ﻭﺳﺌﻞ ﻋﻦ ﺍﻟﺜﻮﺭﻱ ﻭﻣﺎﻟﻚ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ ﰲ ﺍﻟﺮﻭﺍﻳﺔ .ﻭﰲ ﻃﺮﻳﻖ ﺃﻳﻬﻤﺎ ﺃﻓﻘﻪ؟
ﻓﻘﺎﻝ :ﻣﺎﻟﻚ ﺃﻛﱪ ﰲ ﻗﻠﱯ.
ﻗﻴﻞ ﻟﻪ :ﻓﻤﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ ﰲ ﺍﻟﺮﻭﺍﻳﺔ.
ﻗﺎﻝ :ﻣﺎﻟﻚ ﺃﺣﺐ ﺇﱄ ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﺯﺍﻋﻲ ﻣﻦ ﺍﻷﺋﻤﺔ.
ﻗﻴﻞ :ﻓﻤﺎﻟﻚ ﻭﺍﻟﻠﻴﺚ؟
ﻗﺎﻝ :ﻣﺎﻟﻚ.
ﻭﻗﺎﻝ :ﻣﺎﻟﻚ ﺳﻴﺪ ﻣﻦ ﺳﺎﺩﺍﺕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻫﻮ ﺇﻣﺎﻡ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ،ﻭﻣﻦ ﻣﺜـﻞ
ﻣﺎﻟﻚ ﻣﺘﺒﻊ ﻵﺛﺎﺭ ﻣﻦ ﻣﻀﻰ ﻣﻊ ﻋﻘﻞ ﻭﺃﺩﺏ"ﺍﻫـ).(١
)(٢
ﻭﺭﺳﺎﻟﺘﻪ ﺇﱃ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﺗﻨﺒﻴﻚ ﻋﻦ ﻋﻠﻤﻪ ﺭﲪﻪ ﺍﷲ .
ﺍﻷﻣﺮ ﺍﳋﺎﻣﺲ :ﻳﻘﺘﺪﻯ ﲟﺎﻟﻚ ﰲ ﺍﻟﺘﻔﺴﲑ.
ﺗﻘﺪﻡ ﻗﻮﻝ ﺍﻟﺒﻬﻠﻮﻝ ﺑﻦ ﺭﺍﺷﺪ )١٨٣ﻫـ( ﺭﲪﻪ ﺍﷲ :ﻣﺎ ﺭﺃﻳﺖ ﺃﻧﺰﻉ ﺑﺂﻳﺔ ﻣﻦ ﻛﺘـﺎﺏ
ﺍﷲ ﻣﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ.
ﻭﻛﺘﺎﺑﻪ ﺍﳌﻮﻃﺄ ﻓﻴﻪ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﺸﻬﺪ ﻟﻪ ﺑﺎﻟﻴﺪ ﺍﻟﻄﻮﱃ ﰲ ﺩﺭﺍﻳـﺔ ﺍﻟﺘﻔـﺴﲑ،
ﻭﻟﺴﺖ ﺃﻋﲏ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻂ ،ﺑﻞ ﺃﻋﲏ ﺃﺻﻮﻝ ﺍﻟﺘﻔﺴﲑ ﻭﻗﻮﺍﻧﻴﻨﻪ؛
ﻭﺳﺄﺫﻛﺮ ﻣﺜﺎ ﹰﻻ ﻭﺍﺣﺪﹰﺍ
ﻑ ﹺﺑ ﻌ ﺮﹶﻓ ﹶﺔ ﻭﺍﹾﻟ ﻤ ﺰ ﺩﻟ ﹶﻔ ﺔ:
ﺏ ﺍﹾﻟ ﻮﻗﹸﻮ
ﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎ
ﻕ ﻭﻟﹶﺎ ﹺﺟﺪﺍ ﹶﻝ ﻓﻲ ﺍﹾﻟﺤـ ﺞ﴾ )ﺍﻟﺒﻘـﺮﺓ: ﺚ ﻭﻟﹶﺎ ﹸﻓﺴﻮ "ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :ﹶﻓﻠﹶﺎ ﺭﹶﻓ ﹶ
(١٩٧؛
ﺚ ﹺﺇﺻﺎﺑ ﹸﺔ ﺍﻟﻨﺴﺎﺀِ ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠﻢ؛ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :ﹸﺃ ﺣ ﱠﻞ ﹶﻟﻜﹸـ ﻢ ﹶﻟﻴﻠﹶـ ﹶﺔ ﻗﹶﺎ ﹶﻝ :ﻓﹶﺎﻟ ﺮﹶﻓ ﹸ
ﺚ ﹺﺇﻟﹶﻰ ﹺﻧﺴﺎﺋ ﹸﻜ ﻢ﴾ )ﺍﻟﺒﻘﺮﺓ. (١٨٧ : ﺼﻴﺎ ﹺﻡ ﺍﻟ ﺮﹶﻓ ﹸ ﺍﻟ
ﺴﻘﹰﺎ ﹸﺃ ﻫ ﱠﻞ
ﻕ :ﺍﻟ ﱠﺬﺑ ﺢ ﻟ ﹾﻠﹶﺄﻧﺼﺎﺏﹺ ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠﻢ ،ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :ﹶﺃ ﻭ ﻓ ﻗﹶﺎ ﹶﻝ :ﻭﺍﹾﻟ ﹸﻔﺴﻮ
ﻟ ﻐﻴ ﹺﺮ ﺍﻟﱠﻠ ﻪ ﹺﺑ ﻪ﴾ )ﺍﻷﻧﻌﺎﻡ.(١٤٥ :
ﺤﺮﺍ ﹺﻡ ﺑﹺﺎﹾﻟ ﻤ ﺰ ﺩﻟ ﹶﻔ ﺔ ﹺﺑ ﹸﻘ ﺰﺡ،
ﺸ ﻌ ﹺﺮ ﺍﹾﻟ
ﻒ ﻋﻨ ﺪ ﺍﹾﻟ ﻤ
ﺖ ﺗ ﻘ
ﺤ ﺞ ﹶﺃ ﱠﻥ ﹸﻗ ﺮﻳﺸﺎ ﻛﹶﺎﻧ ﺠﺪﺍ ﹸﻝ ﻓﻲ ﺍﹾﻟ ﻗﺎ ﹶﻝ :ﻭﺍﹾﻟ ﹺ
ﺻ ﻮﺏ ،ﻭﻳﻘﹸﻮ ﹸﻝ ﺤ ﻦ ﹶﺃ ﺏ ﻭ ﹶﻏﻴ ﺮ ﻫ ﻢ ﻳ ﻘﻔﹸﻮ ﹶﻥ ﹺﺑ ﻌ ﺮﹶﻓﺔﹶ ،ﹶﻓﻜﹶﺎﻧﻮﺍ ﻳﺘﺠﺎ ﺩﻟﹸﻮ ﹶﻥ .ﻳﻘﹸﻮ ﹸﻝ ﻫ ﺆﻟﹶﺎ ِﺀ :ﻧ ﺖ ﺍﹾﻟ ﻌ ﺮ
ﻭﻛﹶﺎﻧ
ﻚ
ﺏ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻭ ﴿ﻟ ﹸﻜ ﱢﻞ ﹸﺃ ﻣ ﺔ ﺟ ﻌ ﹾﻠﻨﺎ ﻣﻨﺴﻜﹰﺎ ﻫ ﻢ ﻧﺎ ﺳﻜﹸﻮﻩ ،ﹶﻓﻠﹶﺎ ﻳﻨﺎ ﹺﺯ ﻋﻨـ ﺻ ﻮ ﺤ ﻦ ﹶﺃ ﻫ ﺆﻟﹶﺎ ِﺀ :ﻧ
ﺠﺪﺍ ﹸﻝ ﻓﻴﻤﺎ ﻧـﺮﻯ، ﺴﺘﻘﻴ ﹴﻢ﴾ )ﺍﳊﺞ (٦٧ :ﹶﻓ ﻬﺬﹶﺍ ﺍﹾﻟ ﹺ ﻚ ﹶﻟ ﻌﻠﹶﻰ ﻫﺪﻯ ﻣ ﻚ ﹺﺇﻧ ﻉ ﹺﺇﻟﹶﻰ ﺭﺑ ﻓﻲ ﺍﹾﻟﹶﺄ ﻣ ﹺﺮ ﻭﺍ ﺩ
ﻚ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻌ ﹾﻠ ﹺﻢ"ﺍﻫـﺖ ﹶﺫﻟ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ .ﻭﹶﻗ ﺪ ﺳ ﻤ ﻌ
ﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ :ﻟ ﻢ ﹾﱂ ﻳﻔﺴﺮ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺍﻟﻔﺴﻮﻕ ﲟﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ؛ ﺑﺄﻧﻪ ﺍﳌﻌـﺼﻴﺔ
ﻭﺍﻟﺬﻧﺐ ﻭﺍﻹﰒ ،ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ :ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ؟
ﺃﻗﻮﻝ :ﳊﻆ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﰲ ﺫﻟﻚ ﻭﺍﷲ ﺍﻋﻠﻢ ﻣﺎ ﻳﻠﻲ:
ﺍﻷﻣﺮ ﺍﻷﻭﻝ :ﺃﻧﻪ ﺟﺎﺀ ﺗﻔﺴﲑ ﺍﻟﻔﺴﻮﻕ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ ﺬﺍ ،ﺳﻤﻲ ﻓﺴﻮﻕ ،ﺃﻫﻞ ﻟﻐﲑ
ﺍﷲ ﺑﻪ.
ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﳌﺴﻠﻢ ﻣﻄﻠﻮﺏ ﻣﻨﻪ ﰲ ﻛﻞ ﻭﻗﺖ ﺃﻥ ﻳﺪﻉ ﺍﳌﻌﺼﻴﺔ ،ﻓﻴﺼﲑ ﺧـﺼﻮﺹ
ﺍﻟﻔﺴﻮﻕ ﺍﳌﺬﻛﻮﺭ ﻫﻨﺎ ﰲ ﺍﳊﺞ ﻫﻮ ﺃﻣﺮ ﻛﺎﻥ ﳛﺘﻒ ﺑﺄﻋﻤﺎﻝ ﺍﳊﺞ ﻋﻨﺪﻣﺎ ﻛـﺎﻥ ﻳﻔﻌﻠـﻪ ﺃﻫـﻞ
ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻫﻮ ﺍﻟﺬﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ.
ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﳉﺪﺍﻝ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻵﺑﺎﺀ ﻭﺍﻷﺣﺴﺎﺏ ﻻ ﻣﻄﻠﻖ ﺟـﺪﺍﻝ ،ﻷﻥ
ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺎﻥ ﳜﺘﺺ ﺑﺄﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ،ﺣﻴﻨﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺆﺩﻭﻥ ﻫﺬﺍ ﺍﻟﻨﺴﻚ.
ﻓﻔﺴﺮ ﺍﻵﻳﺔ ﲟﻘﺘﻀﻰ ﲣﺼﻴﺺ ﺍﳊﺞ ﺎ؛ ﺇﺫ ﻣﺎ ﺍﳌﻌﲎ ﰲ ﲣﺼﻴﺺ ﺍﳊﺞ ،ﺑﺄﻥ ﻳﻘـﺎﻝ :ﻻ
ﻓﺴﻮﻕ ﰲ ﺍﳊﺞ ،ﺃﻱ :ﻻ ﻣﻌﺼﻴﺔ ﰲ ﺍﳊﺞ ،ﻭﺍﳌﺴﻠﻢ ﻣﻄﺎﻟﺐ ﰲ ﻛﻞ ﻭﻗﺖ ﺑـﺄﻥ ﻻ ﻳﻜـﻮﻥ ﰲ
ﻣﻌﺼﻴﺔ؟! ﻣﺎ ﺍﳌﻌﲎ ﰲ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺍﳊﺞ :ﻻ ﺟﺪﺍﻝ ﰲ ﺍﳊﺞ ،ﻭﺍﳌﺴﻠﻢ ﻣﻄﻠﻮﺏ ﻣﻨـﻪ ﰲ ﻛـﻞ
ﻭﻗﺖ ﺃﻻ ﳚﺎﺩﻝ ﻭﳝﺎﺭﻱ؟! ﻓﻼ ﺧﺼﻮﺻﻴﺔ ﻟﻠﺤﺞ ﺬﺍ ﺍﳌﻌﲎ؛ ﻓﺎﺳﺘﻠﻤﺢ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪـﻪ ﺍﷲ
ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﰲ ﺍﳊﺞ ،ﻭﺃﻥ ﺍﻹﺳﻼﻡ ﺟﺎﺀ ﻳﺼﺤﺢ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ،ﻳﺒﲔ ﺍﳋﻄﺄ ﻭﻳـﺬﻛﺮ
ﺍﻟﺼﻮﺍﺏ ،ﻓﻘﺎﻝ :ﻻ ﺭﻓﺚ ﻭﻻ ﻓﺴﻮﻕ ﻭ ﻻ ﺟﺪﺍﻝ.
ﻋﻠـﻰ ﻭﳌﺎ ﻛﺎﻥ ﺃﻣﺮ ﺍﳉﺪﺍﻝ ﺍﻧﺘﻬﻰ ﺑﺎﻹﺳﻼﻡ ،ﻭﺍﳓﺴﻢ ﺑﺎﻹﺳﻼﻡ ،ﺍﻗﺘﺼﺮ ﺍﻟﺮﺳﻮﻝ
ﺍﻷﻣﺮﻳﻦ ﺍﻷﻭﻟﲔ ،ﻓﻘﺎﻝ" :ﻣﻦ ﺣﺞ ﻓﻠﻢ ﻳﺮﻓﺚ ﻭﱂ ﻳﻔﺴﻖ ﺭﺟﻊ ﻛﻴﻮﻡ ﻭﻟﺪﺗﻪ ﺃﻣﻪ" ،ﻷﻱ ﺷﻲﺀ ﻣﺎ
ﺫﻛﺮ ﺍﳉﺪﺍﻝ ،ﻣﻊ ﺇﻧﻪ ﻣﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ؟! ﻷﻧﻪ ﺯﺍﻝ ﺑﺎﻹﺳﻼﻡ ،ﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﲣـﺼﻴﺺ ﺍﻟﺮﻓـﺚ
ﻭﺍﻟﻔﺴﻖ ﺑﺎﻟﺬﻛﺮ ﰲ ﺍﳊﺪﻳﺚ ﻷﻥ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻻ ﻳﺰﺍﻝ ﻣﻨﻬﻤﺎ ﺑﻘﻴﺔ ،ﻭﺳﺘﺤﺼﻞ ﻣـﻦ ﺑﻌـﺾ
ﺍﻟﻨﺎﺱ ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ؛ ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻣﻦ ﺣﺞ ﻓﻠﻢ ﻳﺮﻓﺚ ،ﻭﱂ ﻳﻔـﺴﻖ ﺭﺟـﻊ
ﻛﻴﻮﻡ ﻭﻟﺪﺗﻪ ﺃﻣﻪ" ،ﻓﺬﻛﺮ ﺍﻟﺮﻓﺚ ،ﻭﺫﻛﺮ ﺍﻟﻔﺴﻮﻕ.
ﻭﺍﳊﻘﻴﻘﺔ ﻫﺬﺍ ﻣﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﻣﻠﻜﺔ ﺗﻔﺴﲑﻳﺔ ﻗﻮﻳﺔ ،ﻭﻫﻮ ﻣـﻦ ﺗﻄﺒﻴﻘـﺎﺕ
ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻫﺬﻩ ﻭﺍﺣﺪﺓ.
ﻭﻓﻴﻪ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﲟﺮﺍﻋﺎﺓ ﺣﺎﻝ ﺍﻟﻨﺰﻭﻝ؛ ﻣﺜﺎﻟﻪ :ﳌﺎ ﺫﻛﺮ ﺍﷲ ﺍﻷﻫﻠـﺔ ﻟﻠﺤـﺞ:
ﺕ ﻣ ﻦ ﹸﻇﻬﻮ ﹺﺭﻫﺎ
ﺲ ﺍﻟﹺﺒ ﺮ ﹺﺑﹶﺄ ﹾﻥ ﺗ ﹾﺄﺗﻮﺍ ﺍﻟﺒﻴﻮ
ﳊ ﺞ ﻭﹶﻟﻴ
ﺱ ﻭﺍ ﹶ
ﺖ ﻟﻠﻨﺎ ﹺﻚ ﻋ ﹺﻦ ﺍ َﻷ ﻫﱠﻠ ﺔ ﹸﻗ ﹾﻞ ﻫ ﻲ ﻣﻮﺍﻗﻴ
ﺴﹶﺄﻟﹸﻮﻧ
﴿ﻳ
ﷲ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗ ﹾﻔﻠﺤﻮ ﹶﻥ﴾ )ﺍﻟﺒﻘـﺮﺓ،(١٨٩: ﺕ ﻣ ﻦ ﹶﺃﺑﻮﺍﹺﺑﻬﺎ ﻭﺍﺗﻘﹸﻮﺍ ﺍ َ
ﻭﹶﻟ ﻜ ﻦ ﺍﻟﹺﺒ ﺮ ﻣ ﹺﻦ ﺍﺗﻘﹶﻰ ﻭﹾﺃﺗﻮﺍ ﺍﻟﺒﻴﻮ
ﻓﻤﺎ ﻋﻼﻗﺔ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻷﻫﻠﺔ ،ﺑﺎﻟﱪ ﰲ ﺍﻹﺗﻴﺎﻥ ﻟﻠﺒﻴﻮﺕ؟!
ﺃﻗﻮﻝ :ﻳﺘﻀﺢ ﺍﳉﻮﺍﺏ ﺇﺫﺍ ﺍﺳﺘﺮﺟﻌﺖ ﺣﺎﻝ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ؛
ﻛﺎﻥ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺇﺫﺍ ﺭﺟﻊ ﺍﻟﺮﺍﺟﻊ ﻣﻨﻬﻢ ﻣﻦ ﺍﳊﺞ ،ﻣﺎ ﻳﺪﺧﻞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺎﺏ،
ﺇﳕﺎ ﻳﻨﻘﺐ ﻧﻘﺒﺎ ﰲ ﻇﻬﺮ ﺍﻟﺒﻴﺖ ،ﻭﻳﺪﺧﻞ ﻣﻨﻪ ،ﻓﺎﷲ ﺟﻞ ﻭﻋﻼ ﻧﺰﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻴـﺒﲔ ﺃﻥ ﺍﳊـﺞ
ﻣﻮﺍﻗﻴﺖ ،ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﱪ ﰲ ﻋﻤﻞ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺬﻩ ﺍﳌﻮﺍﻗﻴﺖ ﺃﻥ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻈﻬﺮ،
ﻭﺗﻨﻘﺐ ﻧﻘﺒﺎ ﻓﻴﻪ ﻛﻤﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ.
ﻭﺍﻟﱪ ﺃﻥ ﺗﺄﰐ ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﺃﺑﻮﺍﺎ ،ﳌﺎﺫﺍ ﺗﺄﰐ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﳋﻠﻒ؟!
ﻓﺎﳌﻨﺎﺳﺒﺔ ﺣﻜﺎﻳﺔ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻭﻣﻌﺎﳉﺘﻪ ﻭﺇﺻﻼﺣﻪ ،ﻣﻦ ﺃﻳﻦ ﻟﻚ ﺃﻥ ﺗﻌﺮﻑ ﻫـﺬﺍ ﺇﺫﺍ ﱂ
ﺗﻄﻠﻊ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻭﻗﺖ ﺍﻟﻨﺰﻭﻝ؟ ﺇﺫﺍ ﻓﻬﻤﺘﻪ ﻳﺰﻭﻝ ﻋﻨﻚ ﺍﻹﺷﻜﺎﻝ.
ﻣﺜﺎﻝ ﺁﺧﺮ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻭﻗﺖ ﺍﻟﻨﺰﻭﻝ :ﰲ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ:
ﻉ
ﺙ ﻭ ﺭﺑـﺎ
ﺴﺎ ِﺀ ﻣﹾﺜﻨﻰ ﻭﹸﺛﻠﹶﺎ ﹶ
ﺏ ﹶﻟ ﹸﻜ ﻢ ﻣ ﻦ ﺍﻟﻨ ﺴﻄﹸﻮﺍ ﻓﻲ ﺍﻟﻴﺘﺎﻣﻰ ﻓﹶﺎﻧ ﻜﺤﻮﺍ ﻣﺎ ﻃﹶﺎ ﴿ ﻭﹺﺇ ﹾﻥ ﺧ ﹾﻔﺘ ﻢ ﹶﺃﻟﱠﺎ ﺗ ﹾﻘ ِ
ﻚ ﹶﺃ ﺩﻧﻰ ﹶﺃﻟﱠﺎ ﺗﻌﻮﻟﹸﻮﺍ﴾ )ﺍﻟﻨﺴﺎﺀ ،(٣:ﻣـﺎ ﺖ ﹶﺃﻳﻤﺎﻧ ﹸﻜ ﻢ ﹶﺫﻟ
ﹶﻓﹺﺈ ﹾﻥ ﺧ ﹾﻔﺘ ﻢ ﺃﹶﻟﱠﺎ ﺗ ﻌ ﺪﻟﹸﻮﺍ ﹶﻓﻮﺍ ﺣ ﺪ ﹰﺓ ﹶﺃ ﻭ ﻣﺎ ﻣﹶﻠ ﹶﻜ
ﺴﻄﹸﻮﺍ ﻓﻲ ﺍﻟﻴﺘﺎﻣﻰ﴾ ﻟﻘﻮﻟﻪ ﻓﻴﻬﺎ ﺍﳌﻨﺎﺳﺒﺔ ﺑﲔ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ ﴿ :ﻭﹺﺇ ﹾﻥ ﺧ ﹾﻔﺘ ﻢ ﹶﺃﻟﱠﺎ ﺗ ﹾﻘ ِ
ﻉ ﴾؟ ﺙ ﻭ ﺭﺑﺎ
ﻋﻘﺒﻬﺎ ﻣﺮﺗﺒﹰﺎ ﻟﻪ ﺑﺎﻟﻔﺎﺀ ﴿ :ﻓﹶﺎﻧ ﻜﺤﻮﺍ ﻣﺎ ﻃﹶﺎﺏ ﹶﻟ ﹸﻜ ﻢ ﻣ ﻦ ﺍﻟﻨﺴﺎ ِﺀ ﻣﹾﺜﻨﻰ ﻭﹸﺛﻠﹶﺎ ﹶ
ﻓﻤﺎ ﻋﻼﻗﺔ ﺍﻟﻘﺴﻂ ﰲ ﺍﻟﻴﺘﺎﻣﻰ ﺑـ ﺍﻷﻣﺮ ﺑﻨﻜﺎﺡ ﻣﺎ ﻃﺎﺏ ﻟﻨﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ؟
ﺃﻗﻮﻝ :ﻳﻜﺸﻒ ﺫﻟﻚ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﺇﺑﺎﻥ ﺍﻟﻨﺰﻭﻝ ،ﻓﻘﺪ ﻛﺎﻥ ﻋﻨﺪ ﺑﻌـﻀﻬﻢ
ﻳﺘﻴﻤﺔ ﻳﺮﺑﻴﻬﺎ ،ﻓﺈﺫﺍ ﺭﺁﻫﺎ ﻛﱪﺕ ﻭﺑﻠﻐﺖ ،ﻳﻘﻮﻝ :ﺃﻧﺎ ﺃﺗﺰﻭﺟﻬﺎ ،ﻭﺃﺟﻌﻠﻬﺎ ﻋﻨﺪﻱ ﺑﺎﻟﺒﻴﺖ ،ﻭﻳﻌﻄﻴﻬﺎ
ﻣﺎ ﺗﻴﺴﺮ ﻭﻳﺘﺨﺬﻫﺎ ﺯﻭﺟﺔ ﻟﻪ .ﻓﻴﻘﺼﺮ ﰲ ﻣﻬﺮﻫﺎ ﻭﻓﺮﺵ ﺑﻴﺘﻬﺎ ﻭ ﻻ ﺗﺄﺧﺬ ﻣﺜﻞ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ،
ﺑﺴﺒﺐ ﺃﺎ ﻳﺘﻴﻤﺔ؛ ﻓﺎﷲ ﺎﻫﻢ ﻋﻦ ﺃﻥ ﻳﺘﺰﻭﺟﻮﺍ ﺍﻟﻴﺘﻴﻤﺎﺕ ﻭﻳﻘﺼﺮﻭﺍ ﰲ ﺣﻘﻬﻦ ،ﻷﺎ ﻟﻴﺲ ﳍﺎ ﺃﺏ
ﻣﻮﺟﻮﺩ ،ﻭﻣﺎ ﳍﺎ ﺃﻗﺎﺭﺏ ﻳﻄﻠﺒﻮﻥ ﺣﻘﻬﺎ ﻛﻤﺜﻴﻼﺎ! ﻓﺎﷲ ﺟﻞ ﻭﻋﻼ ﻳﻨﻬﻰ ﻋﻦ ﺃﻥ ﺗﻨﻜﺢ ﺍﻟﻴﺘﻴﻤـﺔ
ﺑﻄﺮﻳﻘﺔ ﻓﻴﻬﺎ ﺗﻘﺼﲑ ﲝﻘﻬﺎ ،ﻓﺈﻣﺎ ﺃﻥ ﺗﺄﺧﺬﻫﺎ ﻭﺗﻌﻄﻴﻬﺎ ﺣﻘﻬﺎ ﻣﺜﻞ ﻏﲑﻫﺎ ﺍﻟﱵ ﳍﺎ ﺃﺏ ﻭﳍﺎ ﺃﻗﺎﺭﺏ،
ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻘﺴﻂ ،ﺃﻭ ﺍﻧﻜﺢ ﻣﺎ ﻃﺎﺏ ﻟﻚ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻣﺜﲎ ﻭﺛﻼﺙ ﻭﺭﺑﺎﻉ .ﻫﺬﻩ ﻫﻲ ﺍﳌﻨﺎﺳﺒﺔ!
ﻭﻛﻴﻒ ﻋﺮﻑ ﻫﺬﺍ ﺍﳌﻌﲎ؟
ﺍﳉﻮﺍﺏ :ﲟﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﻨﺰﻭﻝ.
ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻫﻮ ﺳﻠﻒ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﰲ ﻣﺮﺍﻋﺎﺓ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﺭﺍﻋﻰ ﺣﺎﻝ ﺍﻟﻨﺰﻭﻝ ﰲ
ﺗﻔﺴﲑ ﺍﻟﻠﻔﻈﺔ ،ﻭﻟﻴﺲ ﰲ ﺇﺯﺍﻟﺔ ﺇﺷﻜﺎﻝ.
ﻓﺈﻥ ﻗﻴﻞ :ﺃﻟﻴﺴﺖ ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ؟! ﻓﻠﻢ ﻻ ﻳﻘﺎﻝ ﻫﻨﺎ ﺑﻌﻤـﻮﻡ
ﺍﻟﻠﻔﻆ ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﻫﺬﺍ ﺍﳌﻌﲎ؟
ﺳﺒﻖ ﺑﻴﺎﻥ ﺍﳉﻮﺍﺏ ﰲ ﺍﳌﺴﺄﻟﺔ ﻗﺒﻠﻬﺎ ،ﻭﺃﺯﻳﺪ ﻫﻨﺎ:
ﺇﻥ ﺍﻟﻌﺮﰊ ﻗﺪ ﻳﺘﻜﻠﻢ ﺑﻜﻼﻡ ﻋﺎﻡ ﻳﻠﺤﻆ ﻓﻴﻪ ﺩﻻﻟﺘﻪ ﺍﻟﻌﺎﻣﺔ.
ﻭﻗﺪ ﻳﺘﻜﻠﻢ ﺑﻜﻼﻡ ﻋﺎﻡ ﻳﺮﻳﺪ ﺑﻪ ﺍﳋﺼﻮﺹ.
ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﳚﺮﻱ ﻋﻠﻰ ﺳﻨﻦ ﺍﻟﻌﺮﺏ ﰲ ﻛﻼﻣﻬﺎ ،ﻭﻗﺪ ﻗﺮﺭ ﻫﺬﺍ ﻋﻠﻤـﺎﺀ ﺃﺻـﻮﻝ
ﺍﻟﻔﻘﻪ ،ﺑﻞ ﻫﻮ ﺃﻭﻝ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻷﺻﻮﻝ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ.
ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ -ﻗﹶﺎ ﹶﻝ" :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﺟﺎﹺﺑ ﹺﺮ ﺑ ﹺﻦ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ -ﺭ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ -ﻓﻲ ﺳ ﹶﻔ ﹴﺮ .ﹶﻓ ﺮﺃﹶﻯ ﹺﺯﺣﺎﻣﺎ ﻭ ﺭ ﺟﻠﹰﺎ ﹶﻗ ﺪ ﹸﻇﱢﻠ ﹶﻞ ﻋﹶﻠﻴ ﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﻫﺬﹶﺍ؟ ﻗﹶﺎﻟﹸﻮﺍ: -
ﺼ ﺔ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺘـﻲ ﺴﻠ ﹴﻢ " ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹺﺑ ﺮ ﺧ ﻆ ﻟ ﻤ ﺴ ﹶﻔ ﹺﺮ" .ﻭﻓﻲ ﹶﻟ ﹾﻔ ﺼﻴﺎ ﻡ ﻓﻲ ﺍﻟ ﺲ ﻣ ﻦ ﺍﹾﻟﹺﺒ ﺮ ﺍﻟ ﺻﺎﺋ ﻢ .ﻗﹶﺎ ﹶﻝ :ﹶﻟﻴ
ﺺ ﹶﻟ ﹸﻜ ﻢ" .ﻓﻠﻮ ﺃﻋﻤﻠﺖ ﻗﺎﻋﺪﺓ :ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ ،ﻟﻘﻠﺖ :ﺍﻟـﺼﻮﻡ ﺭ ﺧ
ﰲ ﺍﻟﺴﻔﺮ ﻻ ﳚﻮﺯ .ﻭﺧﺎﻟﻔﺖ ﺑﺬﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟـﺼﻮﻡ ﰲ
ﺍﻟﺴﻔﺮ ﳌﻦ ﻗﺪﺭ ﻋﻠﻴﻪ ،ﻭﱂ ﻳﻀﺮﻩ.
ﺚ " :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻓﻲ ﺳ ﹶﻔ ﹴﺮ ﹶﻓ ﺮﺃﹶﻯ ﹺﺯﺣﺎﻣـﺎ ﻳﻘﻮﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ ﺭﲪﻪ ﺍﷲ " :ﺣﺪﻳ ﹸ
ﺴ ﹶﻔ ﹺﺮ ﻟ ﻤ ﻦ ﻫ ﻮ ﻓﻲ ﻣﺜﹾـ ﹺﻞ ﻫـ ﺬ ﻩ ﺼ ﻮ ﹺﻡ ﻓﻲ ﺍﻟ ﻭ ﺭ ﺟﻠﹰﺎ ﹶﻗ ﺪ ﹸﻇﱢﻠ ﹶﻞ ﻋﹶﻠﻴ ﻪ" ،ﹸﺃ ﺧ ﹶﺬ ﻣ ﻦ ﻫﺬﹶﺍ :ﹶﺃ ﱠﻥ ﹶﻛﺮﺍ ﻫ ﹶﺔ ﺍﻟ
ﺕ.ﺸ ﻖ ﻋﹶﻠﻴﻪ ،ﹶﺃ ﻭ ﻳ ﺆﺩﻱ ﹺﺑ ﻪ ﺇﻟﹶﻰ ﺗ ﺮ ﻙ ﻣﺎ ﻫ ﻮ ﹶﺃ ﻭﻟﹶﻰ ﻣـ ﻦ ﺍﹾﻟ ﹸﻘ ﺮﺑـﺎ ﺼ ﻮﻡ ﻭﻳ ﺠ ﹺﻬ ﺪ ﻩ ﺍﻟ ﺍﹾﻟﺤﺎﹶﻟﺔ ،ﻣ ﻤ ﻦ ﻳ
ﺴ ﹶﻔ ﹺﺮ" ﻣﻨ ﺰﻟﹰﺎ ﻋﻠﹶﻰ ﻣﹾﺜ ﹺﻞ ﻫ ﺬ ﻩ ﺍﹾﻟﺤﺎﻟﹶـ ﺔ .ﻭﺍﻟﻈﱠﺎ ﻫ ﹺﺮﻳـ ﹸﺔ ﺼﻴﺎ ﻡ ﻓﻲ ﺍﻟ ﺲ ﻣ ﻦ ﺍﹾﻟﹺﺒ ﺮ ﺍﻟ ﻭﻳﻜﹸﻮ ﹸﻥ ﹶﻗ ﻮﹸﻟ ﻪ " :ﹶﻟﻴ
ﺹﻆ ﻟﹶﺎ ﹺﺑﺨـﺼﻮ ﹺ ﻆ ﻋﺎ ﻡ .ﻭﺍﹾﻟ ﻌﺒ ﺮ ﹸﺓ ﹺﺑ ﻌﻤﻮ ﹺﻡ ﺍﻟﱠﻠ ﹾﻔ ﺴ ﹶﻔ ﹺﺮ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﹾﻔ ﹶ ﺼ ﻮ ﹺﻡ ﻓﻲ ﺍﻟ ﺍﹾﻟﻤﺎﹺﻧﻌﻮ ﹶﻥ ﻣ ﻦ ﺍﻟ
ﺐ.
ﺴﺒ ﹺ ﺍﻟ
ﺺ ﺍﹾﻟﻌﺎﻡ ،ﻭ ﻋﻠﹶﻰ ﺨﺼﻴ ﹺ ﻕ ﻭﺍﹾﻟ ﹶﻘﺮﺍﺋ ﹺﻦ ﺍﻟﺪﺍﱠﻟ ﺔ ﻋﻠﹶﻰ ﺗ ﺴﻴﺎ ﹺ ﻕ ﺑﻴ ﻦ ﺩﻟﹶﺎﹶﻟ ﺔ ﺍﻟ ﺐ ﹶﺃ ﹾﻥ ﺗﺘﻨﺒ ﻪ ﻟ ﹾﻠ ﹶﻔ ﺮ ﹺﺠ ﻭﻳ ﹺ
ﺠ ﺮ ﺩ
ﺠﺮﻯ ﻭﺍ ﺣﺪﺍ .ﹶﻓﹺﺈ ﱠﻥ ﻣ ﺠﺮﹺﻳ ﹺﻬﻤﺎ ﻣ ﺠ ﺮ ﺩ ﻭﺭﻭ ﺩ ﺍﹾﻟﻌﺎ ﻡ ﻋﻠﹶﻰ ﺳﺒﺐﹴ ،ﻭﻟﹶﺎ ﺗ ﻣﺮﺍ ﺩ ﺍﹾﻟ ﻤﺘﻜﹶﱢﻠﻢﹺ ،ﻭﺑﻴ ﻦ ﻣ
ﻕ ﻭﺍﻟـﺴﺎ ﹺﺭﹶﻗ ﹸﺔ ﺺ ﹺﺑ ﻪ .ﹶﻛ ﹶﻘ ﻮﻟ ﻪ ﺗﻌـﺎﻟﹶﻰ﴿ :ﻭﺍﻟـﺴﺎ ﹺﺭ ﺨﺼﻴ ﺐ ﻟﹶﺎ ﻳ ﹾﻘﺘﻀﻲ ﺍﻟﺘ ﺴﺒ ﹺ ﻭﺭﻭ ﺩ ﺍﹾﻟﻌﺎ ﻡ ﻋﻠﹶﻰ ﺍﻟ
ﺺ ﺑﹺـ ﻪ ﺨﺼﻴ ﺻ ﹾﻔﻮﺍ ﹶﻥ .ﻭﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻘﺘﻀﻲ ﺍﻟﺘ ﺐ ﺳ ﹺﺮﹶﻗ ﺔ ﹺﺭﺩﺍ ِﺀ ﺴﺒ ﹺ ﻓﹶﺎ ﹾﻗ ﹶﻄﻌﻮﺍ ﹶﺃﻳ ﺪﻳ ﻬﻤﺎ﴾ )ﺍﳌﺎﺋﺪﺓ (٣٨ :ﹺﺑ
ﻉ. ﻀﺮﻭ ﺭ ﺓ ﻭﺍﹾﻟﹺﺈ ﺟﻤﺎ ﹺﺑﹺﺎﻟ
ﻕ ﻭﺍﹾﻟ ﹶﻘﺮﺍﺋ ﻦ :ﹶﻓﹺﺈﻧﻬﺎ ﺍﻟ ﺪﺍﻟﱠ ﹸﺔ ﻋﻠﹶﻰ ﻣﺮﺍ ﺩ ﺍﹾﻟ ﻤﺘ ﹶﻜﱢﻠ ﹺﻢ ﻣ ﻦ ﹶﻛﻠﹶﺎ ﻣ ﻪ .ﻭ ﻫ ﻲ ﺍﹾﻟ ﻤ ﺮ ﺷ ﺪ ﹸﺓ ﺇﻟﹶـﻰ ﺴﻴﺎ ﹶﺃﻣﺎ ﺍﻟ
ﺕ.ﺤﺘ ﻤﻠﹶﺎ ﲔ ﺍﹾﻟ ﻤ ﺠ ﻤﻠﹶﺎﺕ ،ﻭﺗ ﻌﹺﻴ ﹺ ﺑﻴﺎ ﻥ ﺍﹾﻟ ﻤ
ﺻﻠﱠﻰ ﺍﻟﻠﱠـ ﻪ ﺤﺼﻰ .ﻭﺍﻧ ﹸﻈ ﺮ ﻓﻲ ﹶﻗ ﻮﻟ ﻪ ﺿ ﻊ ﻟﹶﺎ ﺗ ﻂ ﻫ ﺬ ﻩ ﺍﹾﻟﻘﹶﺎ ﻋ ﺪ ﹶﺓ .ﹶﻓﹺﺈﻧﻬﺎ ﻣﻔﻴ ﺪ ﹲﺓ ﻓﻲ ﻣﻮﺍ ﺿﺒ ﹾﻓﹶﺎ
ﻱ ﺍﹾﻟ ﹶﻘﺒﹺﻴﹶﻠﺘﻴ ﹺﻦ ﻫﻮ؟ﺴ ﹶﻔ ﹺﺮ" ،ﻣ ﻊ ﺣﻜﹶﺎﻳ ﺔ ﻫ ﺬ ﻩ ﺍﹾﻟﺤﺎﹶﻟ ﺔ ﻣ ﻦ ﹶﺃ ﺼﻴﺎ ﻡ ﻓﻲ ﺍﻟ ﺲ ﻣ ﻦ ﺍﹾﻟﹺﺒ ﺮ ﺍﻟ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ " :ﹶﻟﻴ
١
ﹶﻓﻨ ﺰﹾﻟ ﻪ ﻋﹶﻠﻴ ﻪ"ﺍﻫـ) (.
ﺃﻗﻮﻝ :ﻓﺎﳊﺪﻳﺚ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﺑﻪ ﺍﳋﺼﻮﺹ ،ﻭﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﺎﻡ ﺍﻟﺒﺎﻗﻲ
ﻋﻠﻰ ﻋﻤﻮﻣﻪ؛ ﻭﺗﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻣﻮﺿﻊ ﻗﺎﻋﺪﺓ :ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ ،ﻫﻮ
ﺃﺭﺍﺩ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻻ ﻳﻈﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻫﺬﺍ ﺳﻨﺔ ،ﺍﻟﺬﺑﺢ ﳌﻦ ﻳﻨﺰﻝ ﻋﻠﻴـﻚ ،ﻓﻘـﺎﻝ" :ﻟﹶـﺎ
ﺤﻨﺎﻫﺎ ،ﹶﻟﻨﺎ ﹶﻏﻨ ﻢ ﻣﺎﹶﺋ ﹲﺔ ﻟﹶﺎ ﻧﺮﹺﻳ ﺪ ﹶﺃ ﹾﻥ ﺗﺰﹺﻳﺪ ،ﹶﻓﹺﺈﺫﹶﺍ ﻭّﹶﻟ ﺪ
ﻚ ﹶﺫﺑ
ﺴﺒ ّﻦ ﹶﺃﻧّﺎ ﻣﻦ ﹶﺃ ﺟﻠ
ﺤ
ﺴﺒ ّﻦ ﻭﹶﻟ ﻢ ﻳ ﹸﻘ ﹾﻞ :ﻟﹶﺎ ﺗ
ﺤِ
ﺗ
ﺤﻨﺎ ﻣﻜﹶﺎﻧﻬﺎ ﺷﺎ ﹰﺓ" ،ﻓﻘﺎﻝ ﺫﻟﻚ ﻣﺮﺍﻋﺎﺓ ﳊﺎﻝ ﺍﻟﻨﺎﺱ! ﺍﻟ ﺮّﺍﻋﻲ ﺑ ﻬ ﻤﺔﹰ ،ﹶﺫﺑ
ﻭﲡﺪ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺗﺮﺍﻋﻲ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺃﻣﻮﺭﻫﻢ ﻭﻃﺮﻳﻘـﺔ ﺗﻔﻜﲑﻫـﻢ ،ﻭﻃﺮﻳﻘـﺔ
ﻧﻈﺮﻫﻢ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ،ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻭﺃﺳﻜﻨﻪ ﺍﻟﻔﺮﺩﻭﺱ ،ﻫﻮ ﺳـﻠﻒ ﰲ ﻣﺜـﻞ ﻫـﺬﻩ
ﺍﻷﻣﻮﺭ .ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ.
ﻓﺎﻹﻣﺎﻡ ﻣﺎﻟﻚ ﳒ ﻢ ﻳﻬﺘﺪﻯ ﺑﻪ ﰲ ﺍﻟﺘﻔﺴﲑ.
ﻫﺬﻩ ﺃﻣﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ،ﻭﰲ ﺍﳊﺪﻳﺚ ،ﻭﰲ ﺍﻟﺴﻨﺔ ﻭﺍﻹﺗﺒﺎﻉ ،ﻭﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ،
ﻭﰲ ﺍﻟﻔﻘﻪ ،ﺗﺒﲔ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﳌﺎ ﻗﺎﻝ" :ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻤﺎﻟﻚ ﺍﻟﻨﺠﻢ" ﻳﻌـﲏ ﳒﻤـﹰﺎ
ﻳﻬﺘﺪﻯ ﺑﻪ ،ﻟﻴﺲ ﳎﺮﺩ ﺃﻧﻪ ﺭﺟﻞ ﻣﺸﻬﻮﺭ ﻋﺎﱂ ،ﻻ ،ﺑﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻬﺘـﺪﻭﻥ ﺑﻄﺮﻳﻘﺘـﻪ،
ﻭﻳﺴﲑﻭﻥ ﻋﻠﻰ ﺠﻪ ،ﺷﻖ ﳍﻢ ﺍﻟﺒﺎﺏ ،ﻓﺘﺢ ﳍﻢ ﺍﻷﺑﻮﺍﺏ ،ﻭﺳﺎﺭﻭﺍ ﺇﻟﻴﻬﺎ.
ﻣﻦ ﻣﻘﻮﻻﺕ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ :
- ١ﻗﺎﻝ ﻣﻄﺮﻑ " :ﲰﻌﺖ ﻣﺎﻟﻜﹰﺎ ﺇﺫﺍ ﺫﻛﺮ ﻋﻨﺪﻩ ﻓﻼﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻷﻫﻮﺍﺀ ﻳﻘﻮﻝ:
ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﺳﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻭﻻﺓ ﺍﻷﻣـﺮ
ﺑﻌﺪﻩ ﺳﻨﻨﹰﺎ ﺍﻷﺧﺬ ﺎ ﺇﺗﺒﺎﻉ ﻟﻜﺘﺎﺏ ﺍﷲ ﻭﺍﺳﺘﻜﻤﺎﻝ ﻟﻄﺎﻋﺔ ﺍﷲ ﻭﻗﻮﺓ ﻋﻠﻰ ﺩﻳﻦ ﺍﷲ ،ﻟﻴﺲ ﻷﺣﺪ
ﺑﻌﺪ ﻫﺆﻻﺀ ﺗﺒﺪﻳﻠﻬﺎ ﻭﻻ ﺍﻟﻨﻈﺮ ﰲ ﺷﻲﺀ ﺧﺎﻟﻔﻬﺎ.
ﻣﻦ ﺍﻫﺘﺪﻯ ﺎ ﺍﺳﺘﻨﺼﺮ .
ﻭﻣﻦ ﺍﻧﺘﺼﺮ ﺎ ﻓﻬﻮ ﻣﻨﺼﻮﺭ.
ﻭﻣﻦ ﺗﺮﻛﻬﺎ ﺍﺗﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ .
ﻭﻭﻻﻩ ﺍﷲ ﻣﺎ ﺗﻮﱃ ﻭﺃﺻﻼﻩ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﲑﹰﺍ.
ﻭﻛﺎﻥ ﻣﺎﻟﻚ ﺇﺫﺍ ﺣﺪﺙ ﺬﺍ ﺍﺭﺗﺞ ﺳﺮﻭﺭﹰﺍ").(١
-٢ﺳﺄﻝ ﺭﺟﻞ ﻣﺎﻟﻜﹰﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ؟ ﻗﺎﻝ :ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﳍﻢ ﻟﻘﺐ
ﻭﻻ ﺗﺄﺧﺬ ﻣﻦ ﻛﺬﺍﺏ ﻳﻜﺬﺏ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺟﺮﺏ ﺫﻟﻚ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛـﺎﻥ ﻻ
ﻳﻬﺘﻢ ﺃﻥ ﻳﻜﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ .
ﻭﻻ ﻣﻦ ﺻﺎﺣﺐ ﻫﻮﻯ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﻟﹶﻰ ﻫﻮﺍﻩ).(١
ﻭﻻ ﻣﻦ ﺷﻴﺦ ﻟﻪ ﻓﻀﻞ ﻭﻋﺒﺎﺩﺓ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﻳﺤﺪﺙ".ﺍﻫـ).(٢
ﻫﻞ ﺗﻮﺟﺪ ﻛﺘﺐ ﺃﺧﺮﻯ ﳌﺎﻟﻚ ﻏﲑ ﺍﳌﻮﻃﺄ ؟
ﺍﳉﻮﺍﺏ :ﻧﻌﻢ ﺗﻮﺟﺪ ﳌﺎﻟﻚ ﻛﺘﺐ ﺃﺧﺮﻯ ﻏﲑ ﺍﳌﻮﻃﺄ؛
ﻟﻪ ﻛﺘﺐ ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﺳﺎﺋﻞ ﺻﻐﲑﺓ ﺑﻌﻀﻬﺎ ﻣﺒﺜﻮﺙ ﰲ ﺛﻨﺎﻳﺎ ﺑﻌﺾ ﺍﻟﻜﺘﺐ:
ﻣﻨﻬﺎ :ﺭﺳﺎﻟﺘﻪ ﰲ ﺟﻮﺍﺏ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ.
ﻭﻣﻨﻬﺎ :ﺭﺳﺎﻟﺔ ﰲ ﲢﺪﻳﺪ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ.
ﻭﻣﻨﻬﺎ :ﺭﺳﺎﻟﺔ ﰲ ﺣﺴﺎﺏ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻭﺧﺮﻭﺟﻪ ﲝﺮﻛﺔ ﺍﻟﺸﻤﺲ ،ﻟﻜـﻦ ﱂ ﺗﻮﺟـﺪ
ﻣﻔﺮﺩﺓ ﺇﳕﺎ ﻳﺬﻛﺮﻫﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ.
ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻣﻦ ﻛﺒﺎﺭ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﻫﻮ ﻣﻦ ﺍﻷﺋﻤـﺔ ﺍﻟـﺬﻳﻦ
ﻭﺿﻊ ﺍﷲ ﳍﻢ ﺍﻟﻘﺒﻮﻝ ﻭﺃﺻﺒﺢ ﻛﻼﻣﻪ ﰲ ﺍﻟﻔﻘﻬﻴﺎﺕ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﳉﺎﺭﻳﺔ ﺍﳌﺘﺒﻌﺔ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫـﺬﺍ،
ﻓﻼ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺘﺒﻌﺔ – ﻭﻗﺪ ﻛﺎﻧﺖ ﻛﺜﲑﺓ ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﻟﺪﺍﻭﺩﻳﺔ ﻭﺍﻟﻄﱪﻳﺔ
ﻭﺍﻷﻭﺯﺍﻋﻴﺔ – ﻏﲑ ﺍﳊﻨﺒﻠﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ،ﻭﱂ ﻳﺒﻖ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺘﺒﻌﺔ ﺇﻻ
ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﻭﻣﻨﻬﺎ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﻷﺻﺒﺤﻲ ،ﻭﻳﻜﺎﺩ ﺍﻟﺒﺎﺣﺚ ﳚـﺰﻡ ﺃﻥ ﻛـﻞ
ﻣﺴﺄﻟﺔ ﻗﺎﳍﺎ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﻭﺍﻓﻘﻪ ﻋﻠﻴﻬﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺍﻟﻐﺎﻟﺐ ﺃﺎ ﻫﻲ ﺍﻟـﺼﻮﺍﺏ
ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻟﻴﻞ.
ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﱐ
ﺗﻌﺮﻳﻒ ﻣﻮﺟﺰ ﺑﺎﳌﻮﻃﺄ ﻭﻣﻨﻬﺠﻪ
) (١ﻛﺘﺎﺏ "ﺍﳉﺎﻣﻊ" ﻻﺑﻦ ﺃﺑﹺﻲ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﻧﹺﻲ )ﺹ (١٤٨ﺑﺪﻝ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ" :ﻻ ﻳﺆﺧﺬ ﻣـﻦ ﻣﺒﺘـﺪﻉ ﻳـﺪﻋﻮ ﺇﻟﹶـﻰ
ﺑﺪﻋﺘﻪ".
ـﺪ
ـﺮﺍﻭﻱ ) ،(١٣٩/١ﺍﻟﺘﻤﻬﻴـ
ـﻼﻕ ﺍﻟـ
ـﺎﻣﻊ ﻷﺧـ ـﺔ )ﺹ ،(١١٦ﺍﳉـ ـﻲ )ﺹ ،(١٤٨ﺍﻟﻜﻔﺎﻳـ ـﺎﻣﻊ ﻟﻠﻘﲑﻭﺍﹺﻧـ
) (٢ﺍﳉـ
) (٦٦/١ﻣﻊ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ،ﻭﺍﻟﺴﻴﺎﻕ ﻫﻨﺎ ﻟﻤﺎ ﻓﻲ ﺍﻟﻜﻔﺎﻳﺔ.
ﺍﳌﻮﻃﺄ ﻛﺘﺎﺏ ﻭﻃﱠﺄ ﻓﻴﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ،ﻳﻌﲏ ﻗﺮﺏ ،ﻭﺳﻬﻞ ،ﻭﻳـﺴﺮ ﺍﳊـﺪﻳﺚ
ﻟﻠﻨﺎﺱ ،ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻨﺎﺱ.
ﺕ ﹶﻓﹺﺈﺫﹶﺍ ﺍﹾﻟﹺﺈ ﺳﻨﺎ ﺩ ﻳﺪﻭ ﺭ ﻋﻠﹶﻰ ﺳﺘﺔ؛ ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﺭﲪﻪ ﺍﷲ" :ﻧ ﹶﻈ ﺮ
ﹶﻓﻠﹶﺄ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ:
ﺕ
ﺏ ﻭﻳ ﹶﻜﻨﻰ ﹶﺃﺑﺎ ﺑ ﹾﻜ ﹴﺮ ﻣﺎ ﺴﻠ ﹺﻢ ﺑ ﹺﻦ ﻋﺒﺪ ﺍﻟﱠﻠ ﻪ ﺑ ﹺﻦ ﺷﻬﺎ ﹴ ﺤ ﻤ ﺪ ﺑ ﻦ ﻣ ﺏ ﻭ ﻫ ﻮ ﻣ - ١ﺍﺑ ﻦ ﺷﻬﺎ ﹴ
ﺸﺮﹺﻳ ﻦ ﻭﻣﺎﹶﺋ ﺔ. ﺳﻨ ﹶﺔ ﹶﺃ ﺭﺑ ﹴﻊ ﻭ ﻋ
ﻭﻟﹶﺄ ﻫ ﹺﻞ ﻣ ﱠﻜ ﹶﺔ:
ﺸﺮﹺﻳ ﻦ ﻭﻣﺎﺋﹶﺔ. ﺖ ﻭ ﻋ ﺕ ﺳﻨ ﹶﺔ ﺳ ﺤ ﻤ ﺪ ﻣﺎ - ٢ﻋ ﻤﺮﻭ ﺑ ﻦ ﺩﻳﻨﺎ ﹴﺭ ﻣ ﻮﻟﹶﻰ ﺟ ﻤ ﹴﺢ ﻭﻳ ﹶﻜﻨﻰ ﹶﺃﺑﺎ ﻣ
ﺼ ﺮ ﺓ:
ﻭﻟﹶﺄ ﻫ ﹺﻞ ﺍﹾﻟﺒ
ﺕ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﻣﺎﹶﺋ ﺔ. ﺏ ﻣﺎ ﺨﻄﱠﺎ ﹺ ﺴﺪﻭ ﺳ ﻲ ﻭ ﹸﻛﻨﻴﺘ ﻪ ﹶﺃﺑﻮ ﺍﹾﻟ - ٣ﹶﻗﺘﺎ ﺩ ﹸﺓ ﺑ ﻦ ﺩﻋﺎ ﻣ ﹶﺔ ﺍﻟ
ﲔ ﻭﻣﺎﹶﺋ ﺔ ﺑﹺﺎﹾﻟﻴﻤﺎ ﻣ ﺔ.
ﺕ ﺳﻨ ﹶﺔ ﺍﹾﺛﻨﺘﻴ ﹺﻦ ﻭﹶﺛﻠﹶﺎﺛ ﺼ ﹴﺮ ﻣﺎ ﺤﻴﻰ ﺑ ﻦ ﹶﺃﺑﹺﻲ ﹶﻛﺜ ﹴﲑ ﻭﻳ ﹶﻜﻨﻰ ﹶﺃﺑﺎ ﻧ - ٤ﻭﻳ
ﻭﻟﹶﺄ ﻫ ﹺﻞ ﺍﹾﻟﻜﹸﻮﹶﻓ ﺔ.
ﺸﺮﹺﻳ ﻦ ﻭﻣﺎﹶﺋ ﺔ. ﺴ ﹴﻊ ﻭ ﻋ ﺕ ﺳﻨ ﹶﺔ ﺗ ﻕ ﻭﺍ ﺳ ﻤ ﻪ ﻋ ﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﻴﺪ ﻭﻣﺎ - ٥ﹶﺃﺑﻮ ﹺﺇ ﺳﺤﺎ
ﺕ ﺳﻨ ﹶﺔ ﺤ ﻤ ﺪ ﻣﺎ - ٦ﻭ ﺳﻠﹶﻴﻤﺎ ﹸﻥ ﺑ ﻦ ﻣ ﻬﺮﺍ ﹶﻥ ﻣ ﻮﻟﹶﻰ ﺑﻨﹺﻲ ﻛﹶﺎ ﻫ ﹴﻞ ﻣ ﻦ ﺑﻨﹺﻲ ﹶﺃ ﺳ ﺪ ﻭﻳ ﹶﻜﻨﻰ ﹶﺃﺑﺎ ﻣ
ﲔ ﻭﻣﺎﹶﺋ ﺔ ﻛﹶﺎ ﹶﻥ ﺟﻤﻴﻠﹰﺎ. ﹶﺛﻤﺎ ﻥ ﻭﹶﺃ ﺭﺑ ﻌ
ﺻﻨﻒ ،ﹶﻓﻠﹶﺄ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ: ﻑ ﻣ ﻤ ﻦ ﺻﻨﺎ ﺏ ﺍﹾﻟﹶﺄ
ﺻﺤﺎ ﹺ - ٢ﹸﺛ ﻢ ﺻﺎﺭ ﻋﻠﻢ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﻟﺴﺖ ﹺﺇﻟﹶﻰ ﺃﹶ
ﺴ ﹴﻊ ﺕ ﺳﻨ ﹶﺔ ﺗ ﺤ ﻲ ﻋﺪﺍ ﺩ ﻩ ﻓﻲ ﺑﻨﹺﻲ ﺗﻴ ﹺﻢ ﺍﻟﱠﻠ ﻪ ﻭﻣﺎ ﺻﺒ ﺲ ﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ﻋﺎ ﻣ ﹴﺮ ﺍﹾﻟﹶﺄ ﻚ ﺑ ﻦ ﹶﺃﻧ ﹺ - ١ﻣﺎﻟ
ﺏ
ﲔ ﻭﻣﺎﹶﺋ ﺔ ﻭ ﺳ ﻤ ﻊ ﻣ ﹺﻦ ﺍﺑ ﹺﻦ ﺷﻬﺎ ﹴ ﻭ ﺳﺒ ﻌ
ﺕ ﺳﻨ ﹶﺔ ﺍﹾﺛﻨﺘﻴ ﹺﻦ ﺨ ﺮ ﻣ ﹶﺔ ﻭﻳ ﹶﻜﻨﻰ ﹶﺃﺑﺎ ﺑ ﹾﻜ ﹴﺮ ﻣﺎ ﻕ ﺑ ﹺﻦ ﻳﺴﺎ ﹴﺭ ﻣ ﻮﻟﹶﻰ ﺑﻨﹺﻲ ﻣ ﺤ ﻤ ﺪ ﺑ ﻦ ﹺﺇ ﺳﺤﺎ - ٢ﻭ ﻣ
ﺶ
ﺏ ﻭﺍﹾﻟﹶﺄ ﻋ ﻤ ﲔ ﻭ ﺳ ﻤ ﻊ ﻣ ﹺﻦ ﺍﺑ ﹺﻦ ﺷﻬﺎ ﹴ ﺴ ﻭ ﺧ ﻤ ِ
ﻭ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﻣ ﱠﻜ ﹶﺔ:
ﺕ ﺳﻨ ﹶﺔ ﺶ ﻭﻳ ﹶﻜﻨﻰ ﹶﺃﺑﺎ ﺍﹾﻟ ﻮﻟﻴ ﺪ ﻣﺎ
ﻚ ﺑ ﻦ ﻋﺒ ﺪ ﺍﹾﻟ ﻌﺰﹺﻳﺰ ﺑﻦ ﺟﺮﻳﺞ ﻣ ﻮﻟﹰﻰ ﻟ ﹸﻘ ﺮﻳ ﹴ - ٣ﻋﺒ ﺪ ﺍﹾﻟ ﻤﻠ
ﲔ ﻭﻣﺎﹶﺋ ﺔ ﺴ ﹺﺇ ﺣﺪﻯ ﻭ ﺧ ﻤ ِ
ﻀﺤﺎ ﻙ ﺑ ﹺﻦ ﻣﺰﺍ ﺣ ﹴﻢ ﺤ ﻤ ﺪ ﺑ ﹺﻦ ﻣﺰﺍ ﺣ ﹴﻢ ﹶﺃﺧﻮ ﺍﻟ - ٤ﻭ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺑ ﻦ ﻋﻴﻴﻨ ﹶﺔ ﺑ ﹺﻦ ﻣﻴﻤﻮ ﹶﻥ ﻣ ﻮﻟﹶﻰ ﻣ
ﲔ ﻭﻣﺎﹶﺋ ﺔﺴ ﻌ
ﺕ ﺳﻨ ﹶﺔ ﹶﺛﻤﺎ ﻥ ﻭﺗ
ﺤ ﻤ ﺪ ﻣﺎ ﺍﹾﻟ ﹺﻬﻠﹶﺎﻟ ﻲ ﻭﻳ ﹶﻜﻨﻰ ﹶﺃﺑﺎ ﻣ
ﺶ"ﺍﻫـ).(١
ﻕ ﻭﺍﹾﻟﹶﺄ ﻋ ﻤ
ﺏ ﻭ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺩﻳﻨﺎ ﹴﺭ ﻭﹶﺃﺑﺎ ﹺﺇ ﺳﺤﺎ
ﺳ ﹾﻔﻴﺎ ﹸﻥ ﹶﻟ ﻘ ﻲ ﺍﺑ ﻦ ﺷﻬﺎ ﹴ
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ" :ﺃﻋﻠﻢ ﻋﻠﻤﲏ ﺍﷲ ﻭﺇﻳﺎﻙ ﺃﻥ ﺁﺛﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ
ﺗﻜﻦ ﰲ ﻋﺼﺮ ﺃﺻﺤﺎﺑﻪ ﻭﻛﺒﺎﺭ ﺗﺒﻌﻬﻢ ﻣﺪﻭﻧﺔ ﰲ ﺍﳉﻮﺍﻣﻊ ﻭﻻ ﻣﺮﺗﺒﺔ ﻷﻣﺮﻳﻦ:
ﺃﺣﺪﳘﺎ :ﺇﻢ ﻛﺎﻧﻮﺍ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﳊﺎﻝ ﻗﺪ ﻮﺍ ﻋﻦ ﺫﻟﻚ ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣـﺴﻠﻢ
ﺧﺸﻴﺔ ﺃﻥ ﳜﺘﻠﻂ ﺑﻌﺾ ﺫﻟﻚ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ.
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﻟﺴﻌﺔ ﺣﻔﻈﻬﻢ ﻭﺳﻴﻼﻥ ﺃﺫﻫﺎﻢ ﻭﻷﻥ ﺃﻛﺜﺮﻫﻢ ﻛﺎﻧﻮﺍ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻜﺘﺎﺑﺔ .
ﰒ ﺣﺪﺙ ﰲ ﺃﻭﺍﺧﺮ ﻋﺼـﺮ ﺍﻟﺘﺎﺑﻌﲔ ﺗﺪﻭﻳﻦ ﺍﻵﺛﺎﺭ ﻭﺗﺒﻮﻳﺐ ﺍﻷﺧﺒﺎﺭ ﳌﺎ ﺍﻧﺘﺸـﺮ ﺍﻟﻌﻠﻤﺎﺀ
ﰲ ﺍﻷﻣﺼﺎﺭ ﻭﻛﺜﺮ ﺍﻻﺑﺘﺪﺍﻉ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻭﺍﻟﺮﻭﺍﻓﺾ ﻭﻣﻨﻜﺮﻱ ﺍﻟﻘﺪﺭ؛
ﻓﺄﻭﻝ ﻣﻦ ﲨﻊ ﺫﻟﻚ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺻﺒﻴﺢ ﻭﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻋﺮﻭﺑﺔ ﻭﻏﲑﳘﺎ ،ﻭﻛﺎﻧﻮﺍ ﻳﺼﻨﻔﻮﻥ
ﻛﻞ ﺑﺎﺏ ﻋﻠﻰ ﺣﺪﺓ؛ ﺇﱃ ﺃﻥ ﻗﺎﻡ ﻛﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﺪﻭﻧﻮﺍ ﺍﻷﺣﻜﺎﻡ؛
ﻓﺼﻨﻒ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺍﳌﻮﻃﺄ ﻭﺗﻮﺧﻰ ﻓﻴﻪ ﺍﻟﻘﻮﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻭﻣﺰﺟﻪ ﺑﺄﻗﻮﺍﻝ
ﺍﻟﺼﺤﺎﺑﺔ ﻭﻓﺘﺎﻭﻯ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ.
ﻭﺻﻨﻒ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﺮﻳﺞ ﲟﻜﺔ .
ﻭﺃﺑﻮ ﻋﻤﺮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮ ﻭﺍﻷﻭﺯﺍﻋﻲ ﺑﺎﻟﺸﺎﻡ .
ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺳﻔﻴﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺜﻮﺭﻱ ﺑﺎﻟﻜﻮﻓﺔ.
ﻭﺃﺑﻮ ﺳﻠﻤﺔ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﺩﻳﻨﺎﺭ ﺑﺎﻟﺒﺼﺮﺓ.
ﰒ ﺗﻼﻫﻢ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﻋﺼـﺮﻫﻢ ﰲ ﺍﻟﻨﺴﺞ ﻋﻠﻰ ﻣﻨﻮﺍﳍﻢ ﺇﱃ ﺃﻥ ﺭﺃﻯ ﺑﻌﺾ ﺍﻷﺋﻤـﺔ
ﻣﻨﻬﻢ ﺃﻥ ﻳﻔﺮﺩ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺎﺻﺔ ،ﻭﺫﻟﻚ ﻋﻠﻰ ﺭﺃﺱ ﺍﳌﺎﺋﺘﲔ؛
ﻓﺼﻨﻒ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻌﺒﺴﻲ ﺍﻟﻜﻮﰲ ﻣﺴﻨﺪﺍ .
ﻭﺻﻨﻒ ﻣﺴﺪﺩ ﺑﻦ ﻣﺴﺮﻫﺪ ﺍﻟﺒﺼﺮﻱ ﻣﺴﻨﺪﺍ .
ﻭﺻﻨﻒ ﺃﺳﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻷﻣﻮﻱ ﻣﺴﻨﺪﺍ .
ﻭﺻﻨﻒ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ﺍﳍﺪﻱ ﻧﺰﻳﻞ ﻣﺼﺮ ﻣﺴﻨﺪﺍ.
ﰒ ﺍﻗﺘﻔﻰ ﺍﻷﺋﻤﺔ ﺑﻌﺪ ﺫﻟﻚ ﺍﺛﺮﻫﻢ ﻓﻘﻞ ﺇﻣﺎﻡ ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻻ ﻭﺻﻨﻒ ﺣﺪﻳﺜﻪ ﻋﻠﻰ ﺍﳌﺴﺎﻧﻴﺪ
ﻛﺎﻻﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻨﺒﻼﺀ .
ﻭﻣﻨﻬﻢ ﻣﻦ ﺻﻨﻒ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ،ﻭﻋﻠﻰ ﺍﳌﺴﺎﻧﻴﺪ ﻣﻌﺎ ﻛﺄﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ"ﺍﻫـ).(١
ﻭﺍﻋﻠﻢ ﺃﻥ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﳌﺮﺗﺒﺔ ﲝﺴﺐ ﺍﳌﻮﺿﻮﻋﺎﺕ) (٢ﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ:
ﺍﳌﺼــــــــﻨﻔﺎﺕ).(٣
ﻭﺍﳌﻮﻃﺂﺕ).(٤
ﻭﺍﳉﻮﺍﻣﻊ).(٥
ﻭﺍﻟﺴﻨﻦ).(٦
ﻭﺍﳌﺴﺘﺪﺭﻛﺎﺕ).(٧
ﻭﺍﳌﺴﺘﺨﺮﺟﺎﺕ).(٨
ﻭﺍﻷﺟﺰﺍﺀ).(١
ﻓﺎﺑﺘﻜﺮ ﻣﺎﻟﻚ ﺍﺳﻢ ﺍﳌﻮﻃﺄ.
ﻭﻛﺘﺎﺏ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﻷﺻﺒﺤﻲ ﻫﻮ ﺃﻭﻝ ﻛﺘﺎﺏ ﻳـﺬﻛﺮﻩ ﺍﻟﻌﻠﻤـﺎﺀ ﳌﱠـﺎ
ﻳﺬﻛﺮﻭﻥ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻌﺘﲏ ﺎ ﺣﻴﻨﻤﺎ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻮﺻـﻮﺍ ﻃﺎﻟـﺐ
ﺍﳊﺪﻳﺚ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺑﻜﺘﺐ ﺍﳊﺪﻳﺚ.
ﺗﺴﻤﻴﺘﻪ ﺑﺎﳌﻮﻃﺄ ﻭﺳﺒﺐ ﺫﻟﻚ:
]ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺎﱏ ﺍﻻﺻﺒﻬﺎﱐ :ﻗﻠﺖ ﻷﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ :ﻣﻮﻃﺄ
ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﱂ ﲰﻲ ﻣﻮﻃﺄ ؟ ﻓﻘﺎﻝ :ﺷﻲﺀ ﻗﺪ ﺻﻨﻔﻪ ﻭﻭﻃﺄ ﻟﻠﻨﺎﺱ ﺣﱴ ﻗﻴﻞ :ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﻛﻤﺎ
ﻗﻴﻞ ﺟﺎﻣﻊ ﺳﻔﻴﺎﻥ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﻓﻬﺮ :ﺃﻧﺎ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻓﺮﺍﺱ ،ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ :ﲰﻌـﺖ
ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﳋﻠﻴﺠﻲ ﻳﻘﻮﻝ :ﲰﻌﺖ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﻳﻘﻮﻝ :ﻗﺎﻝ ﻣﺎﻟﻚ :ﻋﺮﺿﺖ ﻛﺘﺎﰊ ﻫـﺬﺍ
ﻋﻠﻰ ﺳﺒﻌﲔ ﻓﻘﻴﻬﺎ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﳌﺪﻳﻨﺔ ﻓﻜﻠﻬﻢ ﻭﺍﻃﺄﱐ ﻋﻠﻴﻪ ﻓﺴﻤﻴﺘﻪ ﺍﳌﻮﻃﺄ.
ﻗﺎﻝ ﺍﺑﻦ ﻓﻬﺮ :ﱂ ﻳﺴﺒﻖ ﻣﺎﻟﻜﺎ ﺃﺣﺪ ﺇﱃ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ،ﻓﺈﻥ ﳑﻦ ﺃﻟﻒ ﰲ ﺯﻣﺎﻧﻪ ﺑﻌـﻀﻬﻢ
ﲰﻲ ﺑﺎﳉﺎﻣﻊ ﻭﺑﻌﻀﻬﻢ ﺑﺎﳌﺼﻨﻒ ﻭﺑﻌﻀﻬﻢ ﺑﺎﳌﺆﻟﻒ ﻭﻟﻔﻈﺔ ﺍﳌﻮﻃﺄ ﲟﻌﲎ ﺍﳌﻤﻬﺪ ﺍﳌﻨﻘﺢ ﺍﻧﺘﻬﻰ.
ﻗﻠﺖ )ﺍﻟﺴﻴﻮﻃﻲ( :ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ :ﻭﻃﺄﻩ ﻫﻴﺄﻩ ﻭﺩﻣﺜﻪ ﻭﺳﻬﻠﻪ ،ﻭﺭﺟﻞ ﻣﻮﻃﺄ ﺍﻻﻛﺘـﺎﻑ
ﺳﻬﻞ ﺩﻣﺚ ﻛﺮﱘ ﻣﻀﻴﺎﻑ ﺃﻭ ﻳﺘﻤﻜﻦ ﰲ ﻧﺎﺣﻴﺘﻪ ﺻﺎﺣﺒﻪ ﻏﲑ ﻣﺆﺫﻱ ﻭﻻ ﻧﺎﺏ ﺑـﻪ ﻣﻮﺿـﻌﻪ
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ﺃﺣﺎﺩﻳﺜﻪ ﺑﺄﺳﺎﻧﻴﺪ ﻟﻨﻔﺴﻪ ﻣﻦ ﻏﲑ ﻃﺮﻳﻖ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ،ﻓﻴﺠﺘﻤﻊ ﻣﻌـﻪ ﰲ ﺷـﻴﺨﻪ ﺃﻭ ﰲ ﻣـﻦ ﻓﻮﻗـﻪ ﻭﻟـﻮ ﰲ
ﺍﻟﺼﺤﺎﰊ ،ﻣﻊ ﺭﻋﺎﻳﺔ ﺗﺮﺗﻴﺒﻪ ﻭﻣﺘﻮﻧﻪ ﻭﻃﺮﻕ ﺃﺳﺎﻧﻴﺪﻩ ،ﻭﺷﺮﻃﻪ ﺃﻥ ﻻ ﻳﺼﻞ ﺇﱃ ﺷـﻴﺦ ﺃﺑﻌـﺪ ﺣـﱴ ﻳﻔﻘـﺪ ﺳـﻨﺪﹰﺍ
ﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻷﻗﺮﺏ ،ﻭ ﺇﻻ ﻟﻌﺬﺭ ﻣﻦ ﻋﻠﻮ ﺃﻭ ﺯﻳﺎﺩﺓ ﻣﻬﻤﺔ ،ﻭﺭﲟﺎ ﺃﺳﻘﻂ ﺍﳌﺴﺘﺨﺮﺝ ﺃﺣﺎﺩﻳـﺚ ﱂ ﳚـﺪ ﻟـﻪ ـﺎ
ﺳﻨﺪﹰﺍ ﻳﺮﺗﻀﻴﻪ ،ﻭﺭﲟﺎ ﺫﻛﺮﻫﺎ ﻣﻦ ﻃﺮﻳﻖ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ .ﻭﻗـﺪ ﻳﻄﻠـﻖ ﺍﳌـﺴﺘﺨﺮﺝ ﻋﻨـﺪﻫﻢ ﻋﻠـﻰ ﻛﺘـﺎﺏ
ﺍﺳﺘﺨﺮﺟﻪ ﻣﺆﻟﻔﻪ ،ﺃﻱ ﲨﻌﻪ ﻣﻦ ﻛﺘﺐ ﳐﺼﻮﺻﺔ" ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺴﺘﻄﺮﻓﺔ ﺹ.٣١
) (١ﺍﻷﺟﺰﺍﺀ ﺍﳊﺪﻳﺜﻴﺔ ،ﻭﻣﻔﺮﺩﻫﺎ ﺟﺰﺀ ،ﻭﺍﳉﺰﺀ ﻋﻨﺪﻫﻢ ﺗﺄﻟﻴﻒ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﺭﺟـﻞ ﻭﺍﺣـﺪ ﻣـﻦ ﺍﻟـﺼﺤﺎﺑﺔ
ﺃﻭ ﻣﻦ ﺑﻌﺪﻫﻢ ،ﻭﻗﺪ ﳜﺘﺎﺭﻭﻥ ﻣﻄﻠﺒﹰﺎ ﺟﺰﺋﻴﹰﺎ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺻﻔﺔ ﺍﳉـﺎﻣﻊ ﻓﻴـﺼﻨﻔﻮﻥ ﻓﻴـﻪ ﻣﺒـﺴﻮﻃﹰﺎ.
ﺍﻧﻈﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺴﺘﻄﺮﻓﺔ ﺹ.٨٦
ﻭﻣﻮﻃﺄ ﺍﻟﻌﻘﺐ ﺳﻠﻄﺎﻥ ﻳﺘﺒﻊ ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻛﻠﻬﺎ ﺗﺼﻠﺢ ﰲ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻌﺎﺭﺓ[).(١
ﻭﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻗﻮﻝ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺭﺃﻳﹰﺎ ﻫﻮ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﱂ ﺃﺧﺮﺝ ﻋﻨﻬﻢ ،ﻏـﲑ ﺃﱐ ﻻ ﺃﺭﻯ
ﺃﻥ ﻳﻌﻠﻖ ﰲ ﺍﻟﻜﻌﺒﺔ.
ﻗﺎﻝ :ﻭﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﻫﻮ ﲟﻜﺔ ﺃﺟﻌﻞ ﺍﻟﻌﻠﻢ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻠﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ.
ﻗﺎﻝ :ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻔﺮﻗﻮﺍ ﰲ
ﺍﻟﺒﻼﺩ ﻓﺄﻓﱴ ﻛﻞ ﰲ ﻣﺼﺮﻩ ﲟﺎ ﺭﺁﻩ ،ﻭﰲ ﻃﺮﻳﻖ ،ﺇﻥ ﻷﻫﻞ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻗﻮ ﹰﻻ ﻭﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻗـﻮ ﹰﻻ
ﻭﻷﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻗﻮ ﹰﻻ ﺗﻌﺪﻭﺍ ﻓﻴﻪ ﻃﻮﺭﻫﻢ.
ﻓﻘﺎﻝ :ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻓﻠﺴﺖ ﺍﻗﺒﻞ ﻣﻨﻬﻢ ﺻﺮﻓﹰﺎ ﻭﻻ ﻋﺪﻻﹰ ،ﻭﺇﳕﺎ ﺍﻟﻌﻠﻢ ﻋﻠﻢ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ
ﻓﻀﻊ ﻟﻠﻨﺎﺱ ﺍﻟﻌﻠﻢ.
ﻭﰲ ﺭﻭﺍﻳﺔ :ﻓﻘﻠﺖ ﻟﻪ ﺇﻥ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻻ ﻳﺮﺿﻮﻥ ﻋﻠﻤﻨﺎ.
ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ :ﻳﻀﺮﺏ ﻋﻠﻴﻪ ﻋﺎﻣﺘﻬﻢ ﺑﺎﻟﺴﻴﻒ ﻭﺗﻘﻄﻊ ﻋﻠﻴﻪ ﻇﻬﻮﺭﻫﻢ ﺑﺎﻟﺴﻴﺎﻁ.
ﻭﰲ ﺑﻌﻀﻪ :ﺇﻥ ﺃﺑﺎ ﺟﻌﻔﺮ ﻗﺎﻝ ﻟﻪ :ﺇﱐ ﻋﺰﻣﺖ ﺃﻥ ﺃﻛﺘﺐ ﻛﺘﺒﻚ ﻫﺬﻩ ﻧﺴﺨﹰﺎ ﰒ ﺃﺑﻌﺚ ﺇﱃ
ﻛﻞ ﻣﺼﺮ ﻣﻦ ﺃﻣﺼﺎﺭ ﺍﳌﺴﻠﻤﲔ ﺑﻨﺴﺨﺔ ﺁﻣﺮﻫﻢ ﺑﺄﻥ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﻓﻴﻬﺎ ﻭﻻ ﻳﺘﻌﺪﻭﻫﺎ ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ
ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﶈﺪﺙ ﻓﺈﻧﲏ ﺭﺃﻳﺖ ﺃﺻﻞ ﺍﻟﻌﻠﻢ ﺭﻭﺍﻳﺔ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﻋﻤﻠﻬﻢ.
ﻓﻘﻠﺖ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻻ ﺗﻔﻌﻞ ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺳﺒﻘﺖ ﳍﻢ ﺃﻗﺎﻭﻳﻞ ﻭﲰﻌـﻮﺍ ﺃﺣﺎﺩﻳـﺚ
ﻭﺭﻭﺍﻳﺎﺕ ﻭﺃﺧﺬ ﻛﻞ ﻗﻮﻡ ﲟﺎ ﺳﺒﻖ ﺇﻟﻴﻬﻢ ﻭﻋﻤﻠﻮﺍ ﺑﻪ ﻭﺩﺍﻟﻮﺍ ﻟﻪ ﻣﻦ ﺍﺧﺘﻼﻑ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻏﲑﻫﻢ ﻭﺇﻥ ﺭﺩﻫﻢ ﻋﻤﺎ ﺍﻋﺘﻘﺪﻭﺍ ﺷﺪﻳﺪ ،ﻓﺪﻉ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻭﻣـﺎ
ﺍﺧﺘﺎﺭ ﺃﻫﻞ ﻛﻞ ﺑﻠﺪ ﻷﻧﻔﺴﻬﻢ.
ﻓﻘﺎﻝ :ﻟﻮ ﻃﺎﻭﻋﺘﲏ ﻋﻠﻰ ﺫﻟﻚ ﻷﻣﺮﺕ ﺑﻪ.
ﻭﰲ ﺭﻭﺍﻳﺔ ﺇﻥ ﺍﳌﻨﺼﻮﺭ ﻗﺎﻝ ﻟﻪ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺿﻢ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺩﻭﻥ ﻛﺘﺒﹰﺎ ﻭﺟﻨﺐ ﻓﻴﻬﺎ
ﺷﺪﺍﺋﺪ ﺍﺑﻦ ﻋﻤﺮ ﻭﺭﺧﺺ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺷﻮﺍﺫ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﻗﺼﺪ ﺃﻭﺳﻂ ﺍﻷﻣﻮﺭ ﻭﻣﺎ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻪ
ﺍﻷﺋﻤﺔ ﻭﺍﻟﺼﺤﺎﺑﺔ.
ﻭﺭﻭﻱ ﺃﻥ ﺍﳌﻬﺪﻱ ﻗﺎﻝ ﻟﻪ :ﺿﻊ ﻛﺘﺎﺑﹰﺎ ﺃﲪﻞ ﺍﻷﻣﺔ ﻋﻠﻴﻪ!
ﻓﻘﺎﻝ ﻟﻪ ﻣﺎﻟﻚ :ﺃﻣﺎ ﻫﺬﺍ ﺍﻟﺼﻘﻊ ﻳﻌﲏ ﺍﳌﻐﺮﺏ ،ﻓﻘﺪ ﻛﻔﻴﺘﻪ ﻭﺃﻣﺎ ﺍﻟﺸﺎﻡ ﻓﻔﻴﻪ ﺍﻷﻭﺯﺍﻋـﻲ
ﻗﺎﻝ ﺍﻟﻘﻄﺎﻥ :ﳌﺎ ﻣﺎﺕ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺃﺧﺮﺟﺖ ﻛﺘﺒﻪ ﺃﺻﻴﺐ ﻓﻴﻬﺎ ]ﺻﻨﺪﻭﻗﺎ[ ﻋﻦ ﺍﺑـﻦ
ﻋﻤﺮ ﻟﻴﺲ ﰲ ﺍﳌﻮﻃﺄ ﻣﻨﻪ ﺷﻲﺀ ﺇﻻ ﺣﺪﻳﺜﲔ).(١
ﻗﺎﻝ ﻋﺘﻴﻖ ﺍﻟﺰﺑﲑﻱ :ﻭﺿﻊ ﻣﺎﻟﻚ ﺍﳌﻮﻃﺄ ﻋﻠﻰ ﳓﻮ ﻣﻦ ﻋﺸﺮﺓ ﺁﻻﻑ ﺣﺪﻳﺚ ﻓﻠﻢ ﻳـﺰﻝ
ﻼ ﻷﺳﻘﻄﻪ ﻛﻠﻪ. ﻳﻨﻈﺮ ﻓﻴﻪ ﺳﻨﺔ ﻭﻳﺴﻘﻂ ﻣﻨﻪ ﺣﱴ ﺑﻘﻲ ﻫﺬﺍ ﻭﻟﻮ ﺑﻘﻲ ﻗﻠﻴ ﹰ
ﻳﻌﲏ ﲢﺮﻳﹰﺎ.
ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺑﻼﻝ :ﻟﻘﺪ ﻭﺿﻊ ﻣﺎﻟﻚ ﺍﳌﻮﻃﺄ ﻭﻓﻴﻪ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺣـﺪﻳﺚ ﺃﻭ ﻗـﺎﻝ
ﺃﻛﺜﺮ ،ﻓﻤﺎﺕ ﻭﻫﻲ ﺃﻟﻒ ﺣﺪﻳﺚ ﻭﻧﻴﻒ ﻳﻠﺨﺼﻬﺎ ﻋﺎﻣﹰﺎ ﻋﺎﻣﹰﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﺮﻯ ﺃﻧﻪ ﺃﺻﻠﺢ ﻟﻠﻤﺴﻠﻤﲔ
ﻭﺃﻣﺜﻞ ﰲ ﺍﻟﺪﻳﻦ).(٢
-٦ﻭﺳﺒﺐ ﺫﻟﻚ ﺣﺬﺭﻩ ﻣﻦ ﺍﻟﻐﺮﺍﺋﺐ :
ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻗﻴﻞ ﳌﺎﻟﻚ :ﻟﻴﺲ ﰲ ﻛﺘﺎﺑﻚ ﺣﺪﻳﺚ ﻏﺮﻳﺐ.
ﻗﺎﻝ :ﺳﺮﺭﺗﲏ).(٣
ﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ :ﻗﺎﻝ ﻣﺎﻟﻚ :ﲰﻌﺖ ﻣﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻣﺎ ﺣﺪﺛﺖ ﺎ ﻗﻂ،
ﻭﻻ ﺃﺣﺪﺙ ﺎ.
ﻓﻘﺎﻝ ﺍﻟﻔﺮﻭﻱ :ﻓﻘﻠﺖ ﻟﻪ :ﱂ؟ ﻗﺎﻝ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﻞ.
ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ :ﻧﻈﺮﺕ ﰲ ﺃﺻﻮﻝ ﻣﺎﻟﻚ ﻓﻮﺟﺪﺎ ﺷﺒﻴﻬﹰﺎ ﺑﺎﺛﲏ ﻋﺸﺮ ﺃﻟﻒ ﺣﺪﻳﺚ.
ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻭﻫﻮ ﺣﺪﻳﺚ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﻠﻢ ﳛﺪﺙ ﻣﺎﻟﻚ ﺇﻻ ﺑﺜﻠﺜﻬﺎ).(٤
ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ :ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻗﻴﻞ ﳌﺎﻟﻚ ﺑﻦ ﺃﻧﺲ :ﺇﻥ ﻋﻨﺪ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻋﻦ ﺍﻟﺰﻫـﺮﻱ
ﺃﺷﻴﺎﺀ ﻟﻴﺴﺖ ﻋﻨﺪﻙ؟ ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﻭﺃﻧﺎ ﻛﻞ ﻣﺎ ﲰﻌﺖ ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﺣﺪﺙ ﺑﻪ؟ ﺍﻧﺎ ﺇﺫﻥ ﺃﺭﻳﺪ ﺃﻥ
ﺃﻇﻠﻤﻬﻢ).(١
ﻭﰲ ﺭﻭﺍﻳﺔ :ﻓﻘﺎﻝ :ﺇﺫﺍ ﺃﺣﺪﺙ ﺍﻟﻨﺎﺱ ﺑﻜﻞ ﻣﺎ ﲰﻌﺖ ﺇﱐ ﺇﺫﹰﺍ ﺃﲪﻖ.
ﻭﻟﻘﺪ ﺧﺮﺟﺖ ﻣﲏ ﺃﺣﺎﺩﻳﺚ ﻟﻮﺩﺩﺕ ﺃﱐ ﺿﺮﺑﺖ ﺑﻜﻞ ﺣﺪﻳﺚ ﻣﻨﻬﺎ ﺳﻮﻃﺎﹰ ،ﻭﱂ ﺃﺣﺪﺙ
ﺎ .ﻭﺇﻥ ﻛﻨﺖ ﺃﻓﺰﻉ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺴﻴﺎﻁ.
ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻗﺎﻝ :ﻭﺩﺩﺕ ﺃﱐ ﺿﺮﺑﺖ ﺑﻜﻞ ﻣﺴﺄﻟﺔ ﺗﻜﻠﻤﺖ ﺎ ﺳﻮﻃﹰﺎ.
ﻗﺎﻝ ﺍﻟﺪﺍﻭﺩﻱ :ﻗﻠﺖ ﻟﻪ :ﺣﺪﺛﲏ ﲝﺪﻳﺚ ﺍﳌﻠﻄﺎ).(٢
ﻗﺎﻝ ﻻ.
ﻗﻠﺖ :ﺳﻔﻴﺎﻥ ﻳﺮﻭﻳﻪ ﻋﻨﻚ.
ﻗﺎﻝ :ﺻﺪﻕ ﻭﻟﻮ ﻛﻨﺖ ﺣﺪﺛﺖ ﺃﺣﺪﹰﺍ ﳊﺪﺛﺘﻚ .ﺇﻥ ﺍﻟﻌﻤﻞ ﺑﺒﻠﺪﻧﺎ ﻟﻴﺲ ﻋﻠﻴﻪ ﻭﻟﻴﺲ
ﺻﺎﺣﺒﻪ ﺑﺬﻟﻚ.
ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﻴﻞ ﻟﻪ :ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻋﻨﺪ ﻏﲑﻙ ﺗﺮﻛﻪ .ﻭﺇﻥ ﻗﻴﻞ ﻟﻪ ﻫﻮ ﳑﺎ ﳛﺘﺞ ﺑﻪ
ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺗﺮﻛﻪ.
ﻭﻗﻴﻞ ﻟﻪ :ﺇﻥ ﻓﻼﻧﹰﺎ ﳛﺪﺛﻨﺎ ﺑﻐﺮﺍﺋﺐ.
ﻓﻘﺎﻝ :ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﻧﻔﺮ.
ﻗﺎﻝ ﺃﺑﻮ ﻣﺼﻌﺐ :ﻗﻴﻞ ﳌﺎﻟﻚ ﱂ ﻻ ﲢﺪﺙ ﻋﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ.
ﻗﺎﻝ :ﻷﻧﲏ ﺭﺃﻳﺘﻬﻢ ﺇﺫﺍ ﺟﺎﺀﻭﻧﺎ ﻳﺄﺧﺬﻭﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﻏﲑ ﺛﻘﺔ.
ﻓﻘﻠﺖ :ﺇﻢ ﻛﺬﻟﻚ ﰲ ﺑﻼﺩﻫﻢ.
ﺱ.
ﻀﻠﹸﻮﻧ ﻪ ﻋﻠﹶﻰ ﺍﺑ ﹺﻦ ﻋﺒﺎ ﹴ ﻳ ﹶﻔ
ﺕ ﻳﺎ ﹶﺃﺑﺎ ﻋ ﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﻋ ﻦ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﺑ ﹺﻦ ﻋ ﻤ ﺮ .ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﹶﺃﻣـ ﲑﻚ :ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺟ ﻌ ﹶﻔ ﹴﺮ ﻟﻤﺎﻟ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠﻢ ،ﹶﺃ ﹾﻓﺘﻰ ﻓﻴﻨﺎ ﻧﻴﻔﹰـﺎ ﺻﻠﱠﻰ ﺍ ُﺏ ﺍﻟﻨﹺﺒ ﻲ ﺻﺤﺎ ﹺ ﺍﹾﻟ ﻤ ﺆ ﻣﹺﻨﲔ ،ﻛﹶﺎ ﹶﻥ ﺁ ﺧ ﺮ ﻣ ﻦ ﺑ ﻘ ﻲ ﻋﻨ ﺪﻧﺎ ﻣ ﻦ ﹶﺃ
ﺱ ﻳ ﹶﻘ ﺪﻣﻮﻧ ﻪ ﻋﻠﹶﻰ ﺍﺑـ ﹺﻦ ﺏ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﺑ ﹺﻦ ﻋﺒﺎ ﹴ ﺻﺤﺎ ﺝ ﹶﺃ ﹾﻥ ﻳ ﺮ ﹺﺟ ﻊ ﹺﺇﻟﹶﻰ ﹶﺃ ﺣ ﺪ ﻭﹶﺃ ﲔ ﺳﻨﺔﹰ ،ﻣﺎ ﺍ ﺣﺘﺎ ﻭﹶﺛﻠﹶﺎﺛ
ﻋ ﻤ ﺮ ﻓﻲ ﺍﹾﻟ ﻌ ﹾﻠﻢﹺ ،ﻭ ﻫ ﻮ ﻣ ﹾﻔﺘﻲ ﹶﺃ ﻫ ﹺﻞ ﻣ ﱠﻜ ﹶﺔ.
ﷲ
ﺴ ﺮ ﺩ ﻟﻠ ﺮﻭﺍﻳ ﺔ ﻋ ﹺﻦ ﺍﻟﻨﹺﺒ ﻲ ﺻـﻠﱠﻰ ﺍ ُ ﺴ ﻦ ﺍﻟ ﻛﹶﺎ ﹶﻥ ﺳﻌﻴ ﺪ ﺑ ﻦ ﺟﺒﻴ ﹴﺮ ﻳﻘﹸﻮ ﹸﻝ :ﻛﹶﺎ ﹶﻥ ﺍﺑ ﻦ ﻋ ﻤ ﺮ ﺣ
ﺴ ﹺﲑ ﺷ ﹾﺄ ﻭ ﺍﺑ ﹺﻦ ﻋﺒﺎﺱﹴ ،ﻭﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﺣـ ﺪﹶﺛﻨﺎ ﺍﹾﻟﺒﺤـﺮ، ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠﻢ ،ﻭﹶﻟ ﻢ ﻳﺒﹸﻠ ﹾﻎ ﻓﻲ ﺍﹾﻟ ﻔ ﹾﻘ ﻪ ﻭﺍﻟﺘ ﹾﻔ ِ
ﺴﻄﹶﺎﻃﹰﺎ ،ﻭﻗﹶﺎ ﹶﻝ :ﺍﹾﻟﻴـ ﻮ ﻡ ﺤﻨ ﻔﻴ ﺔ ﻋﻠﹶﻰ ﹶﻗﺒ ﹺﺮ ﻩ ﹸﻓ
ﺏ ﺍﺑ ﻦ ﺍﹾﻟ
ﻀ ﺮ ﺕ ﺑﹺﺎﻟﻄﱠﺎﺋﻒ ،ﹶﻓ ﻳ ﻌﻨﻮ ﹶﻥ ﺍﺑ ﻦ ﻋﺒﺎﺱﹴ ،ﻭﻣﺎ
ﺕ ﺭﺑﺎﹺﻧ ﻲ ﻫ ﺬ ﻩ ﺍﹾﻟﹸﺄ ﻣ ﺔ"ﺍﻫـ).(١
ﻣﺎ
-٨ﺍﺧﺘﺮﺍﻋﻪ ﰲ ﺍﻷﺑﻮﺍﺏ )ﺑﺎﺏ ﺟﺎﻣﻊ ،(...ﻭﰲ ﺍﻟﻜﺘﺐ )ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ(.
ﺃﻣﺎ ﰲ ﺍﻷﺑﻮﺍﺏ ،ﻓﺈﻥ ﻣﻦ ﻋﺎﺩﺓ ﻣﺎﻟﻚ ﺇﺫﺍ ﺷﺎﺭﻑ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻨﻬﺎﻳﺔ ،ﻳﻮﺭﺩ ﺑﺎﺑﹰﺎ ﺑﺎﺳﻢ
ﺍﳉﺎﻣﻊ ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﻜﺘﺎﺏ ،ﻳﺴﻮﻕ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ،ﻣﺎ ﱂ ﳝﻜﻨﻪ ﺇﺩﺭﺍﺟﻪ ﻓﻴﻤﺎ ﺗﻘﺪﻡ،
ﺃﻭ ﻳﻮﺭﺩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﳚﻤﻊ ﲨﻠﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻜﺘﺎﺏ ،ﺃﻭ ﺃﳘﻬﺎ.
ﺃﻣﺎ ﻋﻘﺪﻩ ﻛﺘﺎﺑﹰﺎ ﺑﺎﺳﻢ ﺍﳉﺎﻣﻊ ،ﻓﻬﺬﺍ ﻳﺸﺮﺣﻪ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺭﲪﻪ ﺍﷲ ﺑﻘﻮﻟﻪ" :ﻛﺘﺎﺏ
ﺍﳉﺎﻣﻊ؛ ﻫﺬﺍ ﻛﺘﺎﺏ ﺍﺧﺘﺮﻋﻪ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﺘﺼﻨﻴﻒ .ﻟﻔﺎﺋﺪﺗﲔ:
ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺧﺎﺭﺝ ﻋﻦ ﺭﺳﻢ ﺍﻟﺘﻜﻠﻴﻒ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺻﻨﻔﻬﺎ ﺃﺑﻮﺍﺑﺎ ﻭﺭﺗﺒﻬﺎ
ﺃﻧﻮﺍﻋﹰﺎ.
ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﳌﺎ ﳊﻆ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻭﺭﺁﻫﺎ ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﺃﻣـﺮ ﻭـﻲ ﻭﺇﱃ ﻋﺒـﺎﺩﺓ
ﻭﻣﻌﺎﻣﻠﺔ ﻭﺇﱃ ﺟﻨﺎﻳﺎﺕ ﻭﻋﺒﺎﺩﺍﺕ ﻧﻈﻤﻬﺎ ﺃﺳﻼﻛﹰﺎ ﻭﺭﺑﻂ ﻛﻞ ﻧﻮﻉ ﲜﻨﺴﻪ ﻭﺷﺬﺕ ﻋﻨـﻪ ﻣـﻦ
ﺍﻟﺸﺮﻳﻌﺔ ﻣﻌﺎﻥ ﻣﻔﺮﺩﺓ ﱂ ﻳﺘﻔﻖ ﻧﻈﻤﻬﺎ ﰲ ﺳﻠﻚ ﻭﺍﺣﺪ ﻷﺎ ﻣﺘﻐﺎﻳﺮﺓ ﺍﳌﻌﺎﱐ ،ﻭﻻ ﺃﻣﻜﻦ ﺃﻥ ﳚﻌﻞ
ﻟﻜ ﹴﻞ ﻣﻨﻬﺎ ﺑﺎﺑﹰﺎ ﻟﺼﻐﺮﻫﺎ ﻭﻻ ﺃﺭﺍﺩ ﻫﻮ ﺃﻥ ﻳﻄﻴﻞ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﳝﻜﻦ ﺇﻃﺎﻟﺔ ﺍﻟﻘﻮﻝ ﻓﻴﻬـﺎ ﻓﺠﻤﻌﻬـﺎ
ﺃﺷﺘﺎﺗﺎ ﻭﲰﻰ ﻧﻈﺎﻣﻬﺎ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﻓﻄﺮﻕ ﻟﻠﻤﺆﻟﻔﲔ ﻣﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﻗﺒﻞ ﺫﻟﻚ ﺑﻪ ﻋﺎﳌﲔ ﰲ ﻫﺬﻩ
ﺍﻷﺑﻮﺍﺏ ﻛﻠﻬﺎ"ﺍﻫـ).(١
-٩ﺷﻬﺮﺓ ﺍﳊﺪﻳﺚ ﺑﺎﳌﺪﻳﻨﺔ ﺗﻐﲏ ﻋﻦ ﺻﺤﺔ ﺳﻨﺪﻩ .
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺭﲪﻪ ﺍﷲ" :ﻭﺃﺻﻞ ﻣﺎﻟﻚ :ﺃﻥ ﺷﻬﺮﺓ ﺍﳊﺪﻳﺚ ﺑﺎﳌﺪﻳﻨﺔ ﺗﻐﲏ ﻋﻦ ﺻـﺤﺔ
ﺳﻨﺪﻩ"ﺍﻫـ).(٢
ﻭﻗﺎﻝ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺰﻳﻠﻌﻲ ،ﻋﺜﻤﺎﻥ )ﺍﳌﺘﻮﰱ ٧٤٣ﻫـ()(٣ﺭﲪﻪ ﺍﷲ" :ﻗﺎﻝ ﻣﺎﻟ
ﻚ :ﺷ ﻬ ﺮ ﹸﺓ
ﺤ ﺔ ﺳﻨ ﺪ ﻩ"ﺍﻫـ).(٤
ﺻ
ﺍﳊﺪﻳﺚ ﺑﹺﺎﹾﻟ ﻤﺪﻳﻨ ﺔ ﺗ ﻐﻨﹺﻲ ﻋﻦ
ﻭﻗﺪ ﻭﺟﺪﺕ ﻗﻮﻝ ﻣﺎﻟﻚ ﺍﳌﺬﻛﻮﺭ ﲟﻌﻨﺎﻩ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ ﺃﺭﺳﻠﻬﺎ ﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﻧﻘﻠﻬﺎ
ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ ﻛﺘﺎﺑﻪ ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻭﺗﻘﺮﻳﺐ ﺍﳌﺴﺎﻟﻚ) ،(٥ﻭﻧﺼﻬﺎ:
"ﻣﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺇﱃ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ.
ﺳﻼﻡ ﻋﻠﻴﻜﻢ ،ﻓﺈﱐ ﺃﲪﺪ ﺍﷲ ﺇﻟﻴﻚ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ.
ﺃﻣﺎ ﺑﻌﺪ :
ﻋﺼﻤﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻙ ﺑﻄﺎﻋﺘﻪ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ ﻭﻋﺎﻓﺎﻧﺎ ﻭﺇﻳﺎﻙ ﻣﻦ ﻛﻞ ﻣﻜﺮﻭﻩ.
ﺍﻋﻠﻢ ﺭﲪﻚ ﺍﷲ ﺃﻧﻪ ﺑﻠﻐﲏ ﺃﻧﻚ ﺗﻔﱵ ﺍﻟﻨﺎﺱ ﺑﺄﺷﻴﺎﺀ ﳐﺎﻟﻔﺔ ﳌﺎ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﺍﻟﻨﺎﺱ ﻋﻨـﺪﻧﺎ
ﻭﺑﺒﻠﺪﻧﺎ ﺍﻟﺬﻱ ﳓﻦ ﻓﻴﻪ.
ﻭﺃﻧﺖ ﰲ ﺇﻣﺎﻣﺘﻚ ﻭﻓﻀﻠﻚ ﻭﻣﻨﺰﻟﺘﻚ ﻣﻦ ﺃﻫﻞ ﺑﻠﺪﻙ ﻭﺣﺎﺟـﺔ ﻣـﻦ ﻗﺒﻠـﻚ ﺇﻟﻴـﻚ
ﻭﺍﻋﺘﻤﺎﺩﻫﻢ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﻫﻢ ﻣﻨﻚ ،ﺣﻘﻴﻖ ﺑﺄﻥ ﲣﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻚ ﻭﺗﺘﺒﻊ ﻣـﺎ ﺗﺮﺟـﻮ ﺍﻟﻨﺠـﺎﺓ
ﺑﺎﺗﺒﺎﻋﻪ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ﴿ :ﻭﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﳌﻬـﺎﺟﺮﻳﻦ ﻭﺍﻷﻧـﺼﺎﺭ﴾،
ﺍﻵﻳﺔ.
ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻓﺒﺸﺮ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻌﻮﻥ ﺃﺣﺴﻨﻪ﴾ ،ﺍﻵﻳﺔ.
ﻓﺈﳕﺎ ﺍﻟﻨﺎﺱ ﺗﺒﻊ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﺇﻟﻴﻬﺎ ﻛﺎﻧﺖ ﺍﳍﺠﺮﺓ ﻭﺎ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺃﺣﻞ ﺍﳊﻼﻝ ﻭﺣﺮﻡ
ﺍﳊﺮﺍﻡ ﺇﺫ ﺭﺳﻮﻝ ﺍﷲ ﺑﲔ ﺃﻇﻬﺮﻫﻢ ﳛﻀﺮﻭﻥ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﻨﺰﻳﻞ ﻭﻳﺄﻣﺮﻫﻢ ﻓﻴﻄﻴﻌﻮﻧﻪ ﻭﻳـﺴﻦ ﳍـﻢ
ﻓﻴﺘﺒﻌﻮﻧﻪ ،ﺣﱴ ﺗﻮﻓﺎﻩ ﺍﷲ ﻭﺍﺧﺘﺎﺭ ﻟﻪ ﻣﺎ ﻋﻨﺪﻩ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺭﲪﺘﻪ ﻭﺑﺮﻛﺎﺗﻪ.
ﰒ ﻗﺎﻡ ﻣﻦ ﺑﻌﺪﻩ ﺃﺗﺒﻊ ﺍﻟﻨﺎﺱ ﻟﻪ ﻣﻦ ﺃﻣﺘﻪ ﳑﻦ ﻭﱄ ﺍﻷﻣﺮ ﻣﻦ ﺑﻌﺪﻩ ﻓﻤﺎ ﻧﺰﻝ ﻢ ﳑﺎ ﻋﻠﻤﻮﺍ
ﺃﻧﻔﺬﻭﻩ ،ﻭﻣﺎ ﱂ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻓﻴﻪ ﻋﻠﻢ ﺳﺄﻟﻮﺍ ﻋﻨﻪ ،ﰒ ﺃﺧﺬﻭﺍ ﺑﺄﻗﻮﻯ ﻣﺎ ﻭﺟـﺪﻭﺍ ﰲ ﺫﻟـﻚ ﰲ
ﺍﺟﺘﻬﺎﺩﻫﻢ ﻭﺣﺪﺍﺛﺔ ﻋﻬﺪﻫﻢ ،ﻭﺇﻥ ﺧﺎﻟﻔﻬﻢ ﳐﺎﻟﻒ ﺃﻭ ﻗﺎﻝ ﺍﻣﺮﺅ ﻏﲑﻩ ﺃﻗﻮﻯ ﻣﻨﻪ ﻭﺃﻭﱃ ﺗﺮﻙ ﻗﻮﻟﻪ
ﻭﻋﻤﻞ ﺑﻐﲑﻩ.
ﰒ ﻛﺎﻥ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻣﻦ ﺑﻌﺪﻫﻢ ﻳﺴﻠﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺴﺒﻴﻞ ﻭﻳﺘﺒﻌﻮﻥ ﺗﻠﻚ ﺍﻟﺴﻨﻦ ،ﻓﺈﺫﺍ ﻛـﺎﻥ
ﺍﻷﻣﺮ ﺑﺎﳌﺪﻳﻨﺔ ﻇﺎﻫﺮﹰﺍ ﻣﻌﻤﻮ ﹰﻻ ﺑﻪ ﱂ ﺃﺭ ﻷﺣﺪ ﺧﻼﻓﻪ ﻟﻠﺬﻱ ﰲ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟـﱵ ﻻ
ﳚﻮﺯ ﻷﺣﺪ ﺍﻧﺘﺤﺎﳍﺎ ﻭﻻ ﺍﺩﻋﺎﺅﻫﺎ ،ﻭﻟﻮ ﺫﻫﺐ ﺃﻫﻞ ﺍﻷﻣﺼﺎﺭ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺑﺒﻠﺪﻧﺎ ﻭﻫـﺬﺍ
ﺍﻟﺬﻱ ﻣﻀﻰ ﻋﻠﻴﻪ ﻣﻦ ﻣﻀﻰ ﻣﻨﺎ ،ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺛﻘﺔ ،ﻭﱂ ﻳﻜﻦ ﳍﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟـﺬﻱ
ﺟﺎﺯ ﳍﻢ.
ﻓﺎﻧﻈﺮ ﺭﲪﻚ ﺍﷲ ﻓﻴﻤﺎ ﻛﺘﺒﺖ ﺇﻟﻴﻚ ﻓﻴﻪ ﻟﻨﻔﺴﻚ ﻭﺍﻋﻠﻢ ﺃﱐ ﺃﺭﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺩﻋـﺎﺋﻲ
ﺇﱃ ﻣﺎ ﻛﺘﺒﺖ ﺑﻪ ﺇﻟﻴﻚ ﺇﻻ ﺍﻟﻨﺼﻴﺤﺔ ﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ،ﻭﺍﻟﻨﻈﺮ ﻟﻚ ﻭﺍﻟﻈﻦ ﺑﻚ ،ﻓـﺎﻧﺰﻝ ﻛﺘـﺎﰊ
ﻣﻨﻚ ﻣﻨﺰﻟﺘﻪ ،ﻓﺈﻧﻚ ﺇﻥ ﻓﻌﻠﺖ ﺗﻌﻠﻢ ﺃﱐ ﱂ ﺁﻟﻚ ﻧﺼﺤﹰﺎ.
ﻭﻓﻘﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻙ ﻟﻄﺎﻋﺘﻪ ﻭﻃﺎﻋﺔ ﺭﺳﻮﻟﻪ ﰲ ﻛﻞ ﺃﻣﺮ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ.
ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻭﺭﲪﺔ ﺍﷲ ،ﻭﻛﺘﺐ ﻳﻮﻡ ﺍﻷﺣﺪ ﻟﺘﺴﻊ ﻣﻀﲔ ﻣﻦ ﺻﻔﺮ.
ﻭﻛﺎﻥ ﻣﻦ ﺟﻮﺍﺏ ﺍﻟﻠﻴﺚ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ:
"ﻭﺇﻧﻪ ﺑﻠﻐﻚ ﻋﲏ ﺃﱐ ﺃﻓﱵ ﺑﺄﺷﻴﺎﺀ ﳐﺎﻟﻔﺔ ﳌﺎ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻛﻢ ﻭﺃﻧﻪ ﳛﻖ ﻋﻠـﻲ
ﺍﳋﻮﻑ ﻋﻠﻰ ﻧﻔﺴﻲ ﻻﻋﺘﻤﺎﺩ ﻣﻦ ﻗﺒﻠﻲ ﻓﻴﻤﺎ ﺃﻓﺘﻴﻬﻢ ﺑﻪ ،ﻭﺃﻥ ﺍﻟﻨﺎﺱ ﺗﺒﻊ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻟﱵ ﺇﻟﻴﻬـﺎ
ﻛﺎﻧﺖ ﺍﳍﺠﺮﺓ ﻭﺎ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻭﻗﺪ ﺃﺻﺒﺖ ﺑﺎﻟﺬﻱ ﻛﺘﺒﺖ ﻣﻦ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﻭﻗﻊ ﻣـﲏ
ﻼ ﻣﲏ ﻟﻌﻠﻢ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺬﻳﻦ ﻣﻀﻮﺍ ﻭﻻ ﺁﺧﺬ ﺑﻔﺘـﻮﺍﻫﻢ
ﺑﺎﳌﻮﻗﻊ ﺍﻟﺬﻱ ﻻ ﺃﻛﺮﻩ ﻭﻻ ﺃﺷﺪ ﺗﻔﻀﻴ ﹰ
ﻣﲏ ﻭﺍﳊﻤﺪ ﷲ ،ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﻣﻘﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳌﺪﻳﻨـﺔ ﻭﻧـﺰﻭﻝ
ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻪ ﺑﲔ ﻇﻬﺮﺍﱐ ﺃﺻﺤﺎﺑﻪ ﻭﻣﺎ ﻋﻠﻤﻬﻢ ﺍﷲ ﻣﻨﻪ ،ﻭﺇﻥ ﺍﻟﻨﺎﺱ ﺻﺎﺭﻭﺍ ﺗﺒﻌـﹰﺎ ﳍـﻢ ﻓﻜﻤـﺎ
ﺫﻛﺮﺕ".
ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ" :ﺃﻧﺎ ﺍﺧﺘﺼﺮﺕ ﻫﺬﺍ ﻭﺃﺗﻴـﺖ ﻣﻨـﻬﺎ ﲟﻮﺿـﻊ ﺍﳊﺎﺟـﺔ ﻭﺑـﺎﷲ
ﺍﻟﺘﻮﻓﻴﻖ"ﺍﻫـ.
ﻭﳏﻞ ﺍﻟﺸﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﺭﲪﻪ ﺍﷲ" :ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﺎﳌﺪﻳﻨﺔ ﻇﺎﻫﺮﹰﺍ ﻣﻌﻤﻮ ﹰﻻ ﺑﻪ ﱂ ﺃﺭ ﻷﺣﺪ
ﺧﻼﻓﻪ ﻟﻠﺬﻱ ﰲ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﱵ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺍﻧﺘﺤﺎﳍﺎ ﻭﻻ ﺍﺩﻋﺎﺅﻫﺎ"ﺍﻫـ
ﻭﻗﺪ ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﺭﲪﻪ ﺍﷲ.
-١٠ﺇﻋﻤﺎﻝ ﻣﺎﻟﻚ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ.
ﻭﻫﺬﺍ ﻣﻌﺪﻭﺩ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ.
ﺤﻘﻴ ﻖ ﻫﻮ ﻋﻠﻰ ﻣﺮﺍﺗﺐ؛
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ" :ﻭﻋﻨ ﺪ ﺍﻟﺘ
ﲔ.ﺴﻠ ﻤ ﻣﻨ ﻪ ﻣﺎ ﻫ ﻮ ﻣﺘ ﹶﻔ ﻖ ﻋﹶﻠﻴ ﻪ ﺑﻴ ﻦ ﺍﹾﻟ ﻤ
ﲔ.ﺴﻠ ﻤ ﻭ ﻣ ﻨ ﻪ ﻣﺎ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺟ ﻤﻬﻮ ﹺﺭ ﹶﺃﺋ ﻤ ﺔ ﺍﹾﻟ ﻤ
ﻀ ﻬ ﻢ.ﻭ ﻣﻨ ﻪ ﻣﺎ ﻟﹶﺎ ﻳﻘﹸﻮ ﹸﻝ ﹺﺑ ﻪ ﺇﻟﱠﺎ ﺑ ﻌ
ﺐ:
ﻉ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﻋﻠﹶﻰ ﹶﺃ ﺭﺑ ﹺﻊ ﻣﺮﺍﺗ ﻚ ﹶﺃ ﱠﻥ ﺇﺟﻤﺎ ﻭ ﹶﺫﻟ
ﺻﻠﱠﻰ ﺍﻟﻠﱠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ.
ﺠﺮﻯ ﺍﻟﻨ ﹾﻘ ﹺﻞ ﻋ ﻦ ﺍﻟﻨﹺﺒﻲ
ﺠﺮﹺﻱ ﻣ
ﺍﹾﻟﺄﹸﻭﻟﹶﻰ :ﻣﺎ ﻳ
ﺱ ﹶﻓ ﻬﺬﹶﺍ ﻣﻤﺎ ﻫ ﻮ ﺕ ﻭﺍﹾﻟﹶﺄ ﺣﺒﺎ ﹺﻀﺮﺍﻭﺍ ﺨ ﺻ ﺪﹶﻗ ﺔ ﺍﹾﻟ
ﻉ ﻭﺍﹾﻟ ﻤﺪ؛ ﻭ ﹶﻛﺘ ﺮ ﻙ ﻣﹾﺜ ﹸﻞ ﻧ ﹾﻘﻠ ﹺﻬ ﻢ ﻟ ﻤ ﹾﻘﺪﺍ ﹺﺭ ﺍﻟﺼﺎ ﹺ
ﻉ ﹶﻛﻤﺎ ﻫ ﻮ ﺠﺔﹲ ﻋﻨ ﺪ ﻫ ﻢ ﹺﺑﻠﹶﺎ ﹺﻧﺰﺍ ﹴ ﺻﺤﺎﺑ ﻬﻤﺎ ﹶﻓ ﻬﺬﹶﺍ ﺣ ﻕ ﺍﹾﻟ ﻌﹶﻠﻤﺎﺀِ؛ ﹶﺃﻣﺎ ﺍﻟﺸﺎﻓ ﻌ ﻲ ﻭﹶﺃ ﺣﻤﺪ ﻭﹶﺃ ﺠ ﹲﺔ ﺑﹺﺎﺗﻔﹶﺎ ﹺ
ﺣ
ﻒ -ﺭ ﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ ﻭﻫـ ﻮ ﺻﺤﺎﹺﺑ ﻪ .ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻳﻮ ﺳ ﺐ ﹶﺃﺑﹺﻲ ﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﻭﹶﺃ ﻚ ﻣ ﹾﺬ ﻫ ﻚ .ﻭ ﹶﺫﻟ ﺠ ﹲﺔ ﻋﻨ ﺪ ﻣﺎﻟ ﺣ
ﻚ ﻭ ﺳﹶﺄﹶﻟ ﻪ ﻋ ﻦ ﻫ ﺬ ﻩ ﺐ ﻗﹶﺎﺿﻲ ﺍﹾﻟ ﹸﻘﻀﺎ ﺓ -ﹶﻟﻤﺎ ﺍ ﺟﺘ ﻤ ﻊ ﹺﺑﻤﺎﻟ ﺏ ﹶﺃﺑﹺﻲ ﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﻭﹶﺃ ﻭ ﹸﻝ ﻣ ﻦ ﹸﻟ ﱢﻘ ﺻﺤﺎ ﹺ ﹶﺃ ﺟ ﱡﻞ ﹶﺃ
ﻒ ﺇﻟﹶﻰ ﹶﻗ ﻮﻟ ﻪ ﻭﻗﹶﺎ ﹶﻝ :ﻟﹶـ ﻮ ﺭﺃﹶﻯ ﻚ ﹺﺑﻨ ﹾﻘ ﹺﻞ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﺍﹾﻟ ﻤﺘﻮﺍﺗ ﹺﺮ ﺭ ﺟ ﻊ ﹶﺃﺑﻮ ﻳﻮ ﺳ
ﺍﹾﻟ ﻤﺴﺎﺋ ﹺﻞ ﻭﹶﺃﺟﺎﺑ ﻪ ﻣﺎﻟ
ﻒ ﹶﺃ ﱠﻥ ﻣﹾﺜ ﹶﻞ ﻫﺬﹶﺍ ﺍﻟﻨ ﹾﻘ ﹺﻞ ﺣﺠـ ﹲﺔ ﺻﺎ ﺣﺒﹺﻲ ﻣ ﹾﺜ ﹶﻞ ﻣﺎ ﺭﹶﺃﻳﺖ ﹶﻟ ﺮ ﺟ ﻊ ﻣﹾﺜ ﹶﻞ ﻣﺎ ﺭ ﺟﻌﺖ .ﹶﻓ ﹶﻘ ﺪ ﻧ ﹶﻘ ﹶﻞ ﹶﺃﺑﻮ ﻳﻮ ﺳ
ﺠ ﹲﺔ ﻋﻨ ﺪ ﹶﻏﻴ ﹺﺮ ﻩ ﹶﻟ ﻜ ﻦ ﹶﺃﺑﻮ ﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﹶﻟﻢ ﻳﺒﹸﻠ ﻐ ﻪ ﻫﺬﹶﺍ ﺍﻟﻨ ﹾﻘ ﹸﻞ ﹶﻛﻤﺎ ﹶﻟ ﻢ ﻋﻨ ﺪ ﺻﺎ ﺣﹺﺒ ﻪ ﹶﺃﺑﹺﻲ ﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﹶﻛﻤﺎ ﻫﻮ ﺣ
ﺚ ﹶﻓﻠﹶﺎ ﹶﻟ ﻮ ﻡ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﻓﻲ ﺗﺮ ﻙ ﻣﺎ ﹶﻟ ﻢ ﻳﺒﹸﻠ ﻐ ﻬ ﻢ ﻋ ﹾﻠ ﻤ ﻪ.ﺤﺪﻳ ﻳﺒﻠﹸ ﻐ ﻪ ﻭﹶﻟ ﻢ ﻳﺒﹸﻠ ﹾﻎ ﹶﻏﻴ ﺮ ﻩ ﻣ ﻦ ﺍﹾﻟﹶﺄﺋ ﻤ ﺔ ﹶﻛﺜ ﲑ ﻣ ﻦ ﺍﹾﻟ
ﺚ ﹶﻛﺜ ﲑ ﺓ ﺍﺗﺒ ﻌﻬﺎ ﻫ ﻮ ﻭﺻـﺎ ﺣﺒ ﻪ ﻒ ﺇﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﻨ ﹾﻘ ﹺﻞ ﹶﻛ ﺮﺟﻮ ﻋ ﻪ ﺇﻟﹶﻰ ﹶﺃﺣﺎﺩﻳ ﹶ ﻉ ﹶﺃﺑﹺﻲ ﻳﻮﺳ ﻭﻛﹶﺎ ﹶﻥ ﺭﺟﻮ
ﺚ ﹶﺃﻳـﻀﺎ ﺨ ﻬﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ :ﺇ ﱠﻥ ﻫ ﺬ ﻩ ﺍﹾﻟﹶﺄﺣﺎﺩﻳـ ﹶ ﺨ ﹺﻬﻤﺎ؛ ﻟ ﻌ ﹾﻠ ﻤ ﹺﻬﻤﺎ ﹺﺑﹶﺄ ﱠﻥ ﺷﻴ ﺤ ﻤ ﺪ ﻭﺗ ﺮﻛﹶﺎ ﹶﻗ ﻮ ﹶﻝ ﺷﻴ ﻣ
ﲔ ﹶﺃﻧﻬـ ﻢ ﺴﻠ ﻤ ﺖ ﹶﻟ ﻜ ﻦ ﹶﻟ ﻢ ﺗﺒﹸﻠ ﻐ ﻪ .ﻭ ﻣ ﻦ ﹶﻇ ﻦ ﹺﺑﹶﺄﺑﹺﻲ ﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﹶﺃ ﻭ ﹶﻏﻴ ﹺﺮ ﻩ ﻣ ﻦ ﹶﺃﺋ ﻤ ﺔ ﺍﹾﻟﻤـ ﺤ ﺻ ﺠ ﹲﺔ ﺇ ﹾﻥ ﺣ
ﺱ ﹶﺃ ﻭ ﹶﻏﻴ ﹺﺮ ﻩ ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﺧ ﹶﻄﹶﺄ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﻭﺗ ﹶﻜﱠﻠ ﻢ ﺇﻣﺎ ﹺﺑ ﹶﻈ ﻦ ﻭﹺﺇﻣـﺎ ﺼﺤﻴ ﹺﺢ ﻟ ﻘﻴﺎ ﹺ ﺚ ﺍﻟ ﺤﺪﻳ ﻳﺘ ﻌ ﻤﺪﻭ ﹶﻥ ﻣﺨﺎﹶﻟ ﹶﻔ ﹶﺔ ﺍﹾﻟ
ﹺﺑ ﻬﻮﻯ.
ﺍﹾﻟ ﻤ ﺮﺗﺒ ﹸﺔ ﺍﻟﺜﱠﺎﹺﻧﻴ ﹸﺔ :ﺍﹾﻟ ﻌ ﻤ ﹸﻞ ﺍﹾﻟ ﹶﻘ ﺪ ﱘ ﺑﹺﺎﹾﻟ ﻤﺪﻳﻨ ﺔ ﹶﻗ ﺒ ﹶﻞ ﻣ ﹾﻘﺘ ﹺﻞ ﻋ ﹾﺜﻤﺎ ﹶﻥ ﺑ ﹺﻦ ﻋﻔﺎﻥ؛
ﺲ ﺑ ﹺﻦ
ﺹ ﻋ ﻦ ﺍﻟﺸﺎﻓ ﻌ ﻲ ﻗﹶﺎ ﹶﻝ ﻓﻲ ﹺﺭﻭﺍﻳ ﺔ ﻳﻮﻧ
ﻚ ﻭ ﻫ ﻮ ﺍﹾﻟ ﻤﻨﺼﻮ
ﺐ ﻣﺎﻟ
ﹶﻓ ﻬﺬﹶﺍ ﺣﺠ ﹲﺔ ﻓﻲ ﻣ ﹾﺬ ﻫ ﹺ
ﺤ ﻖ.ﻒ ﻓﻲ ﹶﻗ ﹾﻠﺒﹺﻚ ﺭﻳﺒﺎ ﹶﺃﻧ ﻪ ﺍﹾﻟ ﻋﺒ ﺪ ﺍﹾﻟﹶﺄ ﻋﻠﹶﻰ :ﺇﺫﹶﺍ ﺭﹶﺃﻳﺖ ﹸﻗ ﺪﻣﺎ َﺀ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﻋﻠﹶﻰ ﺷ ﻲ ٍﺀ ﹶﻓﻠﹶﺎ ﺗﺘ ﻮﱠﻗ
ﺐ ﺍﺗﺒﺎ ﻋﻬﺎ ،ﻭﻗﹶﺎ ﹶﻝ ﺠ ﺠ ﹲﺔ ﻳ ﹺ
ﺨﹶﻠﻔﹶﺎ ُﺀ ﺍﻟﺮﺍ ﺷﺪﻭ ﹶﻥ ﹶﻓ ﻬ ﻮ ﺣ ﺐ ﹶﺃ ﺣﻤﺪ ﹶﺃ ﱠﻥ ﻣﺎ ﺳﻨ ﻪ ﺍﹾﻟ ﻭ ﹶﻛﺬﹶﺍ ﻇﹶﺎ ﻫ ﺮ ﻣ ﹾﺬ ﻫ ﹺ
ﺖ ﻓﻲ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﹶﻓ ﹺﻬ ﻲ ﺧﻠﹶﺎﹶﻓ ﹸﺔ ﻧﺒ ﻮ ﺓ .ﻭ ﻣ ﻌﻠﹸﻮ ﻡ ﹶﺃ ﱠﻥ ﺑﻴ ﻌ ﹶﺔ ﹶﺃﺑﹺﻲ ﺑ ﹾﻜ ﹴﺮ ﻭ ﻋ ﻤ ﺮ ﻭ ﻋﹾﺜﻤﺎ ﹶﻥ
ﹶﺃ ﺣﻤﺪ :ﹸﻛ ﱡﻞ ﺑﻴ ﻌ ﺔ ﻛﹶﺎﻧ
ﻚ ﹶﻟ ﻢ ﻳ ﻌ ﹶﻘ ﺪ ﺑﹺﺎﹾﻟ ﻤﺪﻳﻨ ﺔ
ﺝ ﻣ ﻨﻬﺎ ﻭﺑ ﻌ ﺪ ﹶﺫﻟ
ﻚ ﺑﻴ ﻌ ﹸﺔ ﻋﻠ ﻲ ﻛﺎﻧﺖ ﺑﹺﺎﹾﻟ ﻤﺪﻳﻨ ﺔ ﹸﺛ ﻢ ﺧ ﺮ ﺖ ﺑﹺﺎﹾﻟ ﻤﺪﻳﻨ ﺔ ﻭ ﹶﻛ ﹶﺬﻟ
ﻛﹶﺎﻧ
ﺠ ﹲﺔ ﻭﻣﺎ ﻳ ﻌﹶﻠ ﻢ ﻟﹶﺄ ﻫ ﹺﻞ ﺨﻠﹶﻔﹶﺎ ِﺀ ﺍﻟﺮﺍ ﺷﺪﻳ ﻦ ﺣ ﺤ ﻜ ﻲ ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﻳ ﹾﻘﺘﻀﻲ ﹶﺃ ﱠﻥ ﹶﻗ ﻮ ﹶﻝ ﺍﹾﻟ ﺑﻴ ﻌ ﹲﺔ.ﻭﺍﹾﻟ ﻤ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ﻪ
ﺴﻨ ﺔ ﺍﻟ ﺮﺳﻮ ﹺﻝ
ﻒ ﻟ
ﺨﹶﻠﻔﹶﺎ ِﺀ ﺍﻟﺮﺍ ﺷﺪﻳ ﻦ ﻣﺨﺎﻟ
ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﻋ ﻤ ﹲﻞ ﹶﻗ ﺪ ﱘ ﻋﻠﹶﻰ ﻋ ﻬ ﺪ ﺍﹾﻟ
ﻭ ﺳﱠﻠ ﻢ.
ﺤﺪﻳﹶﺜ ﻴ ﹺﻦ ﻭ ﻗﻴﺎ ﺳ ﻴ ﹺﻦ ﺟ ﹺﻬ ﹶﻞ ﹶﺃﻳ ﻬﻤﺎ
ﺴﹶﺄﹶﻟ ﺔ ﺩﻟﻴﻠﹶﺎ ﻥ ﹶﻛ
ﺽ ﻓﻲ ﺍﹾﻟ ﻤ
ﻭ ﺍﹾﻟ ﻤ ﺮﺗﺒ ﹸﺔ ﺍﻟﺜﱠﺎﻟﹶﺜ ﹸﺔ :ﺇﺫﹶﺍ ﺗﻌﺎ ﺭ
ﻚ ﻭﺍﻟﺸﺎﻓ ﻌ ﻲ ﹶﺃﻧ ﻪ ﻳ ﺮ ﺟ ﺢ
ﺐ ﻣﺎﻟ
ﻉ .ﹶﻓ ﻤ ﹾﺬ ﻫ
ﺢ ﻭﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﻳ ﻌ ﻤ ﹸﻞ ﹺﺑ ﻪ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﻤﺪﻳﻨﺔ؛ ﹶﻓﻔﻴ ﻪ ﹺﻧﺰﺍ
ﹶﺃ ﺭ ﺟ
ﺏ ﹶﺃ ﺣﻤﺪ
ﺻﺤﺎ ﹺ ﺐ ﹶﺃﺑﹺﻲ ﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﺮ ﺟ ﺢ ﹺﺑ ﻌ ﻤ ﹺﻞ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ .ﻭﻟﹶﺄ ﹺﺑ ﻌ ﻤ ﹺﻞ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ .ﻭ ﻣ ﹾﺬ ﻫ
ﻭ ﺟﻬﺎ ﻥ:
ﹶﺃ ﺣ ﺪ ﻫﻤﺎ -ﻭﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟﻘﹶﺎﺿﻲ ﹶﺃﺑﹺﻲ ﻳ ﻌﻠﹶﻰ ﻭﺍﺑ ﹺﻦ ﻋﻘﻴ ﹴﻞ -ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﺮ ﺟ ﺢ .
ﺹ
ﺏ ﻭ ﹶﻏﻴ ﹺﺮ ﻩ -ﹶﺃﻧ ﻪ ﻳ ﺮ ﺟ ﺢ ﹺﺑ ﻪ .ﻗﻴ ﹶﻞ :ﻫﺬﹶﺍ ﻫ ﻮ ﺍﹾﻟ ﻤﻨﺼﻮ ﺨﻄﱠﺎ ﹺ ﻭﺍﻟﺜﱠﺎﻧﹺﻲ -ﻭ ﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﹶﺃﺑﹺﻲ ﺍﹾﻟ
ﻋ ﻦ ﹶﺃ ﺣﻤﺪ .ﻭ ﻣ ﻦ ﹶﻛﻠﹶﺎ ﻣ ﻪ ﻗﹶﺎ ﹶﻝ :ﺇﺫﹶﺍ ﺭﺃﹶﻯ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﺣﺪﻳﺜﹰﺎ ﻭ ﻋ ﻤﻠﹸﻮﺍ ﹺﺑ ﻪ ﹶﻓ ﻬ ﻮ ﺍﹾﻟﻐﺎﻳ ﹸﺔ .ﻭﻛﹶﺎ ﹶﻥ ﻳ ﹾﻔﺘﻲ
ﺴﺘ ﹾﻔﺘﻲﻕ ﺗ ﹾﻘﺮﹺﻳﺮﺍ ﹶﻛﺜﲑﺍ ﻭﻛﹶﺎ ﹶﻥ ﻳ ﺪ ﱡﻝ ﺍﹾﻟ ﻤ ﺐ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻌﺮﺍ ﹺ
ﺐ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﻭﻳ ﹶﻘ ﺪ ﻣ ﻪ ﻋﻠﹶﻰ ﻣ ﹾﺬ ﻫ ﹺ ﻋﻠﹶﻰ ﻣ ﹾﺬ ﻫ ﹺ
ﻕ ﻭﹶﺃﺑﹺﻲ ﻋﺒﻴ ﺪ ﺴﺘ ﹾﻔﺘﻲ ﻋﻠﹶﻰ ﺇ ﺳﺤﺎ ﺐ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ،ﻭﻳ ﺪ ﱡﻝ ﺍﹾﻟ ﻤ ﺚ ﻭ ﻣ ﹾﺬ ﻫ ﹺ ﺤﺪﻳ ﺐ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻋﻠﹶﻰ ﻣﺬﹶﺍ ﻫ ﹺ
ﺐ
ﺼ ﻌ ﹴ ﲔ ﺣﹶﻠ ﹶﻘ ﺔ ﹶﺃﺑﹺﻲ ﻣـ ﺚ ﻭﻳ ﺪﱡﻟ ﻪ ﻋﻠﹶﻰ ﺣﹶﻠ ﹶﻘ ﺔ ﺍﹾﻟ ﻤ ﺪﹺﻧﻴ ﺤﺪﻳ ﺤ ﹺﻮ ﻫ ﻢ ﻣ ﻦ ﹸﻓ ﹶﻘﻬﺎ ِﺀ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻭﹶﺃﺑﹺﻲ ﹶﺛ ﻮ ﹴﺭ ﻭﻧ
ﺕ ﺑ ﻌ ﺪ ﹶﺃ ﺣﻤﺪ ﻚ ﻣﺎ ﺕ ﻣ ﻦ ﺭﻭﺍ ﺓ ﺍﹾﻟ ﻤ ﻮﻃﱠﺄ ﻋ ﻦ ﻣﺎﻟ ﺐ ﻫ ﻮ ﺁ ﺧ ﺮ ﻣ ﻦ ﻣﺎ ﺼ ﻌ ﹴ ﺤ ﹺﻮ ﻩ .ﻭﹶﺃﺑﻮ ﻣ ﻱ ﻭﻧ ﺍﻟ ﺰ ﻫ ﹺﺮ
ﲔ ﻭﻣﺎﹶﺋﺘﻴ ﹺﻦ ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣ ﻤﺪ ﻳ ﹾﻜ ﺮ ﻩ ﹶﺃ ﹾﻥ ﻳ ﺮ ﺩ ﻋﻠﹶﻰ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﹶﻛﻤﺎ ﻳ ﺮ ﺩ ﻋﻠﹶﻰ ﺴﻨ ﺔ ﺳﻨ ﹶﺔ ﺍﹾﺛﻨﺘﻴ ﹺﻦ ﻭﹶﺃ ﺭﺑ ﻌ ﹺﺑ
ﻚ ﻓﻲ ﺐ ﻣﺎﻟ ﺐ ﺟ ﻤﻬﻮ ﹺﺭ ﺍﹾﻟﹶﺄﺋ ﻤ ﺔ ﺗﻮﺍﻓ ﻖ ﻣ ﹾﺬ ﻫ ﻱ ﻭﻳﻘﹸﻮ ﹸﻝ :ﺇﻧ ﻬ ﻢ ﺍﺗﺒﻌﻮﺍ ﺍﻟﹾﺂﺛﹶﺎ ﺭ .ﹶﻓ ﻬ ﺬ ﻩ ﻣﺬﹶﺍ ﻫ ﹶﺃ ﻫ ﹺﻞ ﺍﻟ ﺮﹾﺃ ﹺ
ﺍﻟﺘ ﺮﺟﹺﻴ ﹺﺢ ﻟﹶﺄ ﹾﻗﻮﺍ ﹺﻝ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ.
ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﻤ ﺮﺗﺒ ﹸﺔ ﺍﻟﺮﺍﹺﺑ ﻌ ﹸﺔ :ﹶﻓ ﹺﻬ ﻲ ﺍﹾﻟ ﻌ ﻤ ﹸﻞ ﺍﹾﻟ ﻤﺘﹶﺄﺧ ﺮ ﺑﹺﺎﹾﻟ ﻤﺪﻳﻨ ﺔ ﹶﻓ ﻬﺬﹶﺍ ﻫ ﹾﻞ ﻫ ﻮ ﺣﺠ ﹲﺔ ﺷ ﺮ ﻋﻴ ﹲﺔ
ﺐ ﺍﺗﺒﺎ ﻋ ﻪ ﹶﺃ ﻡ ﻟﹶﺎ؟
ﺠ
ﻳ ﹺ
ﺐ ﺍﻟﺸﺎﻓ ﻌ ﻲ ﻭﹶﺃ ﺣﻤﺪ ﻭﹶﺃﺑﹺـﻲ
ﺠ ﺔ ﺷ ﺮ ﻋﻴ ﺔ .ﻫﺬﹶﺍ ﻣ ﹾﺬ ﻫ
ﺤ
ﺲ ﹺﺑ
ﺱ ﹶﺃﻧ ﻪ ﹶﻟﻴ
ﹶﻓﹶﺎﱠﻟﺬﻱ ﻋﹶﻠﻴ ﻪ ﹶﺃﺋ ﻤ ﹸﺔ ﺍﻟﻨﺎ ﹺ
ﻚ ﺍﹾﻟﻔﹶﺎﺿـ ﹸﻞ ﻋﺒـ ﺪ ﻚ ﹶﻛﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﹶﺫﻟـ ﺏ ﻣﺎﻟ ﺻﺤﺎ ﹺ ﲔ ﻣ ﻦ ﹶﺃ ﺤ ﱢﻘ ﻘ
ﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﻭ ﹶﻏﻴ ﹺﺮ ﻫ ﻢ .ﻭﻫ ﻮ ﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟ ﻤ
ﲔ
ﺤ ﱢﻘ ﻘ ﺠ ﹰﺔ ﻋﻨ ﺪ ﺍﹾﻟ ﻤ ﺲ ﺇ ﺟﻤﺎﻋﺎ ﻭﻟﹶﺎ ﺣ ﺏ ﻓﻲ ﻛﺘﺎﹺﺑ ﻪ "ﹸﺃﺻﻮ ﹺﻝ ﺍﹾﻟ ﻔ ﹾﻘ ﻪ" ﻭ ﹶﻏﻴ ﺮ ﻩ ﹶﺫ ﹶﻛ ﺮ ﹶﺃ ﱠﻥ ﻫﺬﹶﺍ ﹶﻟﻴ ﺍﹾﻟ ﻮﻫﺎ ﹺ
ﺺ
ﺲ ﻣ ﻌ ﻪ ﻟ ﹾﻠﹶﺄﺋ ﻤ ﺔ ﻧ ﺻﺤﺎﹺﺑ ﻪ ﻭﹶﻟﻴ ﺏ ﻣ ﻦ ﹶﺃ ﺾ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤ ﻐ ﹺﺮ ﹺ ﺠ ﹰﺔ ﺑ ﻌ ﻚ ﻭ ﺭﺑﻤﺎ ﺟ ﻌﻠﹶ ﻪ ﺣ ﺏ ﻣﺎﻟ ﺻﺤﺎ ﹺ ﻣ ﻦ ﹶﺃ
ﻭﻟﹶﺎ ﺩﻟﻴ ﹲﻞ ﺑ ﹾﻞ ﻫ ﻢ ﹶﺃ ﻫ ﹸﻞ ﺗ ﹾﻘﻠﻴ ﺪ.
ﺐ ﺟ ﻌ ﹶﻞ ﻫﺬﹶﺍ ﺣﺠـ ﹰﺔ ﻭﻫـ ﻮ ﻓـﻲ ﻚ ﻣﺎ ﻳﻮ ﹺﺟ ﹸﻗﻠﹾﺖ )ﺍﺑﻦ ﺗﻴﻤﻴﺔ( :ﻭﹶﻟ ﻢ ﹶﺃ ﺭ ﻓﻲ ﹶﻛﻠﹶﺎ ﹺﻡ ﻣﺎﻟ
ﺤﻜﻲ ﻣ ﹾﺬ ﻫﺒ ﻬ ﻢ. ﺠﻤ ﻊ ﻋﹶﻠﻴ ﻪ ﻋﻨ ﺪ ﻫ ﻢ ﹶﻓ ﻬ ﻮ ﻳ ﺻ ﹶﻞ ﺍﹾﻟ ﻤ ﺍﹾﻟ ﻤ ﻮ ﱠﻃﺄ ﺇﻧﻤﺎ ﻳ ﹾﺬ ﹸﻛ ﺮ ﺍﹾﻟﹶﺄ
ﻉ ﺍﹾﻟ ﹶﻘ ﺪ ﹺﱘ ﻭﺗﺎ ﺭ ﹰﺓ ﻟﹶـﺎﺼ ﲑ ﺇﻟﹶﻰ ﺍﹾﻟﹺﺈ ﺟﻤﺎ ﹺ ﻭﺗﺎ ﺭ ﹰﺓ ﻳﻘﹸﻮ ﹸﻝ :ﺍﱠﻟﺬﻱ ﹶﻟ ﻢ ﻳ ﺰ ﹾﻝ ﻋﹶﻠﻴ ﻪ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﻌ ﹾﻠ ﹺﻢ ﹺﺑﺒﹶﻠ ﺪﻧﺎ ﻳ
ﺐ ﻋﻠﹶﻰ ﺟﻤﻴ ﹺﻊ ﺍﹾﻟﹸﺄ ﻣ ﺔ ﺍﺗﺒﺎ ﻋﻬـﺎ ﻭﹺﺇ ﹾﻥ ﺠ ﺠ ﹲﺔ ﻳ ﹺ
ﻚ ﻳ ﻌﺘ ﻘ ﺪ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻌ ﻤ ﹶﻞ ﺍﹾﻟ ﻤﺘﹶﺄ ﺧ ﺮ ﺣ ﻳ ﹾﺬ ﹸﻛ ﺮ .ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻣﺎﻟ
ﺐ ﻋﹶﻠﻴ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﻠ ﹺﺰ ﻣ ﻬ ﻢ
ﺠ ﻚ ﺣ ﺪ ﺍﹾﻟﹺﺈ ﻣﻜﹶﺎ ﻥ ﹶﻛﻤﺎ ﻳ ﹺ ﺱ ﹺﺑ ﹶﺬﻟ ﺐ ﻋﹶﻠﻴ ﻪ ﺃﹶ ﹾﻥ ﻳ ﹾﻠ ﹺﺰ ﻡ ﺍﻟﻨﺎ ﺹ ﹶﻟ ﻮ ﺟ ﺖ ﺍﻟﻨﺼﻮ ﺧﺎﹶﻟ ﹶﻔ
ﺽ ﻋﹶﻠﻴ ﻪ ﺍﻟ ﺮﺷـﻴ ﺪ ﹶﺃ ﻭ ﻉ .ﻭﹶﻗ ﺪ ﻋ ﺮ ﺽ ﻓﻴﻬﺎ ﻭﺑﹺﺎﹾﻟﹺﺈ ﺟﻤﺎ ﹺ ﺴﻨ ﺔ ﺍﻟﺜﱠﺎﹺﺑﺘ ﺔ ﺍﱠﻟﺘﻲ ﻟﹶﺎ ﺗﻌﺎ ﺭ ﺚ ﻭﺍﻟ ﺤﺪﻳ ﻉ ﺍﹾﻟ ﺍﺗﺒﺎ
ﺻﻠﱠﻰ ﺍﻟﻠﱠـ ﻪ ﺏ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ ﺻﺤﺎ ﻚ ﻭﻗﹶﺎ ﹶﻝ :ﺇ ﱠﻥ ﹶﺃ ﺤ ﻤ ﹶﻞ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻰ ﻣ ﻮ ﱠﻃﺌ ﻪ ﻓﹶﺎ ﻣﺘﻨ ﻊ ﻣ ﻦ ﹶﺫﻟ ﹶﻏﻴ ﺮ ﻩ ﹶﺃ ﹾﻥ ﻳ
ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺗ ﹶﻔ ﺮﻗﹸﻮﺍ ﻓﻲ ﺍﹾﻟﹶﺄ ﻣﺼﺎ ﹺﺭ ﻭﹺﺇﻧﻤﺎ ﺟ ﻤﻌﺖ ﻋ ﹾﻠ ﻢ ﹶﺃ ﻫ ﹺﻞ ﺑﹶﻠﺪﻱ ﹶﺃ ﻭ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ.
ﻚ ﹶﺃ ﱠﻥ ﺐ ﺟ ﻤﻬﻮ ﹺﺭ ﺍﹾﻟﹶﺄﺋ ﻤ ﺔ ﻋﻠ ﻢ ﺑﹺـ ﹶﺬﻟ ﺕ ﻓﻴ ﻪ ﻣﺬﹶﺍ ﻫ ﻉ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﺗﻔﹶﺎ ﻭ ﻭﹺﺇﺫﹶﺍ ﺗﺒﻴ ﻦ ﹶﺃ ﱠﻥ ﺇ ﺟﻤﺎ
ﺻﺢ ﹶﺃ ﹾﻗﻮﺍ ﹺﻝ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟﹶﺄ ﻣﺼﺎ ﹺﺭ ﹺﺭﻭﺍﻳ ﹰﺔ ﻭ ﺭﹾﺃﻳﺎ. ﹶﻗ ﻮﹶﻟ ﻬ ﻢ :ﹶﺃ
ﺠ ﹰﺔ ﻗﹶﺎ ﻃ ﻌ ﹰﺔ .
ﻭﹶﺃﻧ ﻪ ﺗﺎ ﺭ ﹰﺓ ﻳﻜﹸﻮ ﹸﻥ ﺣ
ﺠ ﹰﺔ ﹶﻗ ﹺﻮﻳ ﹰﺔ .ﻭﺗﺎ ﺭ ﹰﺓ ﺣ
ﲔ.ﺴﻠ ﻤ ﺸ ﻲ ِﺀ ﻣ ﻦ ﹶﺃ ﻣﺼﺎ ﹺﺭ ﺍﹾﻟ ﻤ ﺻﻴ ﹸﺔ ﻟ ﺖ ﻫ ﺬ ﻩ ﺍﹾﻟﺨﺎ ﺴ ﻭﺗﺎ ﺭ ﹰﺓ ﻣ ﺮ ﺟﺤﺎ ﻟﻠ ﺪﻟﻴ ﹺﻞ ﺇ ﹾﺫ ﹶﻟﻴ
ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﻤﺪﻳﻨ ﺔ ﻓﻴﻤﺎ ﻳ ﻌ ﻤﻠﹸﻮﻥﹶ؛
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ. ﺇﻣﺎ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺳﻨ ﹰﺔ ﻋ ﻦ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ
ﺏ ﻭﻳﻘﹶﺎ ﹸﻝ :ﺇ ﱠﻥ ﻣﺎﻟﻜﹰﺎ ﹶﺃ ﺧ ﹶﺬ ﺟ ﱠﻞ ﺍﹾﻟ ﻤ ﻮ ﱠﻃﺄ ﻋ ﻦ ﺨﻄﱠﺎ ﹺ ﻭﹺﺇﻣﺎ ﹶﺃ ﹾﻥ ﻳ ﺮ ﹺﺟﻌﻮﺍ ﺇﻟﹶﻰ ﹶﻗﻀﺎﻳﺎ ﻋ ﻤ ﺮ ﺑ ﹺﻦ ﺍﹾﻟ
ﺙ .ﻭﻛﹶـﺎ ﹶﻥ ﺤ ﺪ ﹲﺐ ﻋ ﻦ ﻋ ﻤﺮ؛ ﻭ ﻋ ﻤ ﺮ ﻣ ﺴﻴ ﹺ ﺴﻴﺐﹺ؛ ﻭ ﺳﻌﻴ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻤ ﺭﺑﹺﻴ ﻌ ﹶﺔ ﻭ ﺭﺑﹺﻴ ﻌﺔﹸ ﻋ ﻦ ﺳﻌﻴ ﺪ ﺑ ﹺﻦ ﺍﹾﻟ ﻤ
ﺤ ﹶﺔ ﻭﺍﻟ ﺰﺑﻴﺮﹺ؛ ﻭ ﺳ ﻌ ﺪ ﻭ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣ ﻤﻦﹺ؛ ﻭ ﻫ ﻢ ﹶﺃ ﻫ ﹸﻞ
ﺼﺤﺎﺑ ﺔ :ﹶﻛ ﻌﹾﺜﻤﺎ ﻥ ﻭ ﻋﻠ ﻲ ﻭ ﹶﻃ ﹾﻠ ﻋ ﻤ ﺮ ﻳﺸﺎ ﹺﻭ ﺭ ﹶﺃﻛﹶﺎﹺﺑ ﺮ ﺍﻟ
ﺸ ﻌﹺﺒ ﻲ :ﹸﺍﻧ ﹸﻈﺮﻭﺍ ﻣﺎ ﹶﻗﻀﻰ ﹺﺑ ﻪ ﻋ ﻤﺮ؛ ﹶﻓﹺﺈﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻳﺸﺎ ﻭ ﺭ"ﺍﻫـ).(١
ﺍﻟﺸﻮﺭﻯ؛ ﻭﻟ ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﻟ
) (١ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ ).(٢٩٨ /٧) ،(١٢٦ /٦) ،(١١٧ /٥
ﺲ:
ﻚ ﹶﺃ ﺭﺑﻌـ ﹸﺔ ﹶﺃﻧﻔﹶـ ﹴ
ﺨﺒـﺮ ﻋـ ﻦ ﻣﺎﻟـ ) (٢ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ )ﺍﻹﺣـﺴﺎﻥ "" :(٥٩١ /١١ﺭﻓﹶـ ﻊ ﻫـﺬﹶﺍ ﺍﹾﻟ
ﻚ ﺳـﺎﺋ ﺮ ﺐ ﺑـ ﻦ ﻋﺒـ ﺪ ﺍﹾﻟ ﻌﺰﹺﻳـﺰﹺ ،ﻭﹶﺃ ﺭﺳـﹶﻠ ﻪ ﻋـ ﻦ ﻣﺎﻟـ ﺤﻴﻰ ﺑ ﻦ ﹶﺃﺑﹺﻲ ﹸﻗﺘﻴﹶﻠﺔﹶ ،ﻭﹶﺃ ﺷ ﻬ ﺻﻢﹴ ،ﻭﻳ ﺍﹾﻟﻤﺎ ﹺﺟﺸﻮ ﹸﻥ ﻭﹶﺃﺑﻮ ﻋﺎ
ﺴﹺﻨ ﺪﻫﺎ
ﲔ ﺍﹾﻟﹶﺄ ﺧﺒﺎﺭﹺ ،ﻭﻳﻮﻗ ﹸﻔﻬﺎ ﻣـﺮﺍﺭﺍ ،ﻭﻳﺮﺳـﹸﻠﻬﺎ ﻣـ ﺮﺓﹰ ،ﻭﻳـ ﻚ ﻳ ﺮﹶﻓ ﻊ ﻓﻲ ﺍﹾﻟﹶﺄﺣﺎﹺﻳ ﹺﺖ ﻋﺎ ﺩ ﹰﺓ ﻟﻤﺎﻟ ﺻﺤﺎﹺﺑﻪ ،ﻭ ﻫ ﺬ ﻩ ﻛﹶﺎﻧ ﹶﺃ
ﺤ ﹾﻜ ﻢ ﺃﹶﺑﺪﺍ ﻟ ﻤ ﻦ ﺭﹶﻓ ﻊ ﻋﻨﻪ ،ﻭﹶﺃ ﺳﻨ ﺪ ﺑ ﻌ ﺪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺛﻘﹶـ ﹰﺔ ﺣﺎﻓﻈﹰـﺎ ﻣﺘ ﻘﻨـﺎ"ﺍﻫــ . ﺐ ﻧﺸﺎ ﻃﻪ ،ﻓﹶﺎﹾﻟ ﺴ ﹺ ﹸﺃ ﺧﺮﻯ ﻋﻠﹶﻰ ﺣ
ﻚ ﺭ ﺣﻤـ ﻪ ﺍﻟﻠﱠـ ﻪ ﻳ ﺮﺳـ ﹸﻞﻭﻗﺎﻝ ﺍﳋﻠﻴﻠﻲ ﰲ ﺍﻹﺭﺷﺎﺩ ﰲ ﻣﻌﺮﻓﺔ ﻋﻠﻤـﺎﺀ ﺍﳊـﺪﻳﺚ ) " :(١٦٥ /١ﻭﻛﹶـﺎ ﹶﻥ ﻣﺎﻟـ
ﺴﹶﺄﹶﻟ ﻪ ،ﺭﺑﻤﺎ ﹶﺃﺟﺎﺑ ﻪ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹺﺈ ﺳﻨﺎ ﺩ"ﺍﻫـ
ﺼﻰ ﻋﹶﻠﻴ ﻪ ﻣ ﻦ ﻳﺘﺠﺎ ﺳ ﺮ ﹶﺃ ﹾﻥ ﻳ ﹶﺃﺣﺎﺩﻳﺚﹶ ،ﻟﹶﺎ ﻳﺒﻴ ﻦ ﹺﺇ ﺳﻨﺎ ﺩﻫﺎ ،ﻭﹺﺇﺫﹶﺍ ﺍ ﺳﺘ ﹾﻘ
ﺍﻋﺘﻀﺪ ،ﻭﻣﺎ ﻣﻦ ﻣﺮﺳﻞ ﰲ ﺍﳌﻮﻃﺄ ﺇﻻ ﻭﻟﻪ ﻋﺎﺿﺪ ﺃﻭ ﻋﻮﺍﺿﺪ... ،؛ ﻓﺎﻟﺼﻮﺍﺏ ﺇﻃﻼﻕ ﺃﻥ ﺍﳌﻮﻃﺄ
ﺻﺤﻴﺢ ﻻ ﻳﺴﺘﺜﲎ ﻣﻨﻪ ﺷﺊ.
ﻭﻗﺪ ﺻﻨﻒ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻛﺘﺎﺑﺎ ﰲ ﻭﺻﻞ ﻣﺎ ﰲ ﺍﳌﻮﻃﺄ ﻣﻦ ﺍﳌﺮﺳﻞ ﻭﺍﳌﻨﻘﻄﻊ ﻭﺍﳌﻌـﻀﻞ.
ﻗﺎﻝ :ﻭﲨﻴﻊ ﻣﺎ ﻃﺮﻳﻖ ﻗﻮﻟﻪ ﺑﻠﻐﲏ ﻭﻣﻦ ﻗﻮﻟﻪ ﻋﻦ ﺍﻟﺜﻘﺔ ﻋﻨﺪﻩ ﳑﺎ ﱂ ﻳﺴﻨﺪﻩ ﺃﺣﺪ ،ﻭﺳﺘﻮﻥ ﺣﺪﻳﺜﺎ
ﻛﻼ ﻣﺴﻨﺪﺓ ﻣﻦ ﻏﲑ ﻃﺮﻳﻖ ﻣﺎﻟﻚ ﺇﻻ ﺃﺭﺑﻌﺔ ﻻ ﺗﻌﺮﻑ)(١؛
ﺃﺣﺪﳘﺎ :ﺇﱐ ﻻ ﺃﻧﺴﻰ ﻭﻟﻜﻦ ﺃﻧﺴﻰ ﻭﻻﺳﻦ.
ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺭﻯ ﺃﻋﻤﺎﺭ ﺍﻟﻨﺎﺱ ﻗﺒﻠﻪ ﺃﻭ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻣﻦ
ﺫﻟﻚ ﻓﻜﺄﻧﻪ ﺗﻘﺎﺻﺮ ﺃﻋﻤﺎﺭ ﺃﻣﺘﻪ ﺃﻥ ﻻ ﻳﺒﻠﻐﻮﺍ ﻣﻦ ﺍﻟﻌﻤﻞ ﻣﺜﻞ ﺍﻟﺬﻱ ﺑﻠﻎ ﻏﲑﻫﻢ ﰲ ﻃﻮﻝ ﺍﻟﻌﻤﺮ
ﻓﺄﻋﻄﺎﻩ ﺍﷲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺷﻬﺮ.
ﻭﺍﻟﺜﺎﻟﺚ :ﻗﻮﻝ ﻣﻌﺎﺫ ﺁﺧﺮ ﻣﺎ ﺃﻭﺻﺎﱐ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﻭﺿﻌﺖ
ﺭﺟﻠﻲ ﰲ ﺍﻟﻐﺮﺯﺍﻥ ﻗﺎﻝ :ﺣﺴﻦ ﺧﻠﻘﻚ ﻟﻠﻨﺎﺱ.
ﻭﺍﻟﺮﺑﻊ :ﺇﺫﺍ ﺃﻧﺸﺄﺕ ﲝﺮﻳﺔ ﰒ ﺗﺸﺄﻣﺖ ﻓﺘﻠﻚ ﻋﲔ ﻏﺪﻳﻘﺔ"ﺍﻫـ).(٢
-١٣ﻣﻦ ﻣﺼﻄﻠﺤﺎﺗﻪ ﰲ ﻛﺘﺎﺑﻪ:
ﺃ /ﻗﻮﻟﻪ ) :ﺍﻷﻣﺮ ﺍﺘﻤﻊ ﻋﻠﻴﻪ ﻋﻨﺪﻧﺎ(.
ﺏ /ﻗﻮﻟﻪ) :ﺍﻷﻣﺮ ﺍﺘﻤﻊ ﻋﻠﻴﻪ ﺑﺒﻠﺪﻧﺎ(.
ﺝ /ﻗﻮﻟﻪ) :ﺃﺩﺭﻛﺖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ(.
ﺩ /ﻗﻮﻟﻪ) :ﲰﻌﺖ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ(.
ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺃﻭﻳﺲ :ﻗﻴﻞ ﳌﺎﻟﻚ :ﻣﺎ ﻗﻮﻟﻚ ﰲ ﺍﻟﻜﺘﺎﺏ ﺃﻷﻣﺮ ﺍﺘﻤـﻊ ﻋﻠﻴـﻪ ﻋﻨـﺪﻧﺎ
ﻚ ﹶﺃﻧ ﻪ ﺳ ﻤ ﻊ ﻣ ﻦ ﻳﺜ ﻖ ﹺﺑ ﻪ ﻣ ﻦ ﹶﺃ ﻫ ﹺﻞ ﺍﹾﻟ ﻌ ﹾﻠ ﹺﻢ ﻳﻘﹸـﻮ ﹸﻝ :ﹺﺇ ﱠﻥ ﺭﺳـﻮ ﹶﻝ ﺍﻟﻠﱠـ ﻪ ﺻـﻠﱠﻰ) (١ﻗﺎﻝ ﰲ ﺍﻻﺳﺘﺬﻛﺎﺭ ) " :(٤١٦ /٣ﻣﺎﻟ
ﺻ ﺮ ﹶﺃ ﻋﻤﺎ ﺭ ﹸﺃ ﻣﺘـ ﻪ ﺃﹶ ﹾﻥ ﻟﹶـﺎ ﻳﺒﹸﻠﻐـﻮﺍ ﻣـ ﻦ
ﻚ ﹶﻓ ﹶﻜﹶﺄﻧ ﻪ ﺗﻘﹶﺎ
ﺱ ﹶﻗﺒﹶﻠ ﻪ ﹶﺃ ﻭ ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻣﻦ ﹶﺫﻟ
ﻱ َ ﻋﻤﺎ ﺭ ﺍﻟﻨﺎ ﹺ
ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹸﺃ ﹺﺭ
ﺍﹾﻟ ﻌ ﻤ ﹺﻞ ﻣﹾﺜ ﹶﻞ ﺍﱠﻟﺬﻱ ﺑﹶﻠ ﹶﻎ ﹶﻏﻴ ﺮ ﻫ ﻢ ﻓﻲ ﻃﹸﻮ ﹺﻝ ﺍﹾﻟ ﻌ ﻤ ﹺﺮ ﹶﻓﹶﺄﻋﻄﹶﺎ ﻩ ﺍﻟﱠﻠ ﻪ ﹶﻟﻴﹶﻠ ﹶﺔ ﺍﹾﻟ ﹶﻘ ﺪ ﹺﺭ ﺧﻴ ﺮ ﻣ ﻦ ﹶﺃﻟﹾـﻒ ﺷـ ﻬﺮﹴ ،ﻗﹶـﺎ ﹶﻝ ﹶﺃﺑـﻮ ﻋﻤـ ﺮ:
ﺴﻨﺪﺍ ﻭﻟﹶﺎ ﻣ ﺮ ﺳﻠﹰﺎ ﻣ ﻦ ﻭ ﺟ ﻪ ﻣ ﻦ ﺍﹾﻟ ﻮﺟﻮ ﻩ ﹺﺇﻟﱠﺎ ﻣﺎ ﻓﻲ ﺍﹾﻟ ﻤ ﻮﻃﱠـﺄ ﻭﻫـ ﻮ ﹶﺃﺣـ ﺪ ﺍﹾﻟﹶﺄ ﺭﺑﻌـ ﺔ ﺚ ﻳ ﺮﻭﻯ ﻣ ﺤﺪﻳ ﹶ ﻟﹶﺎ ﹶﺃ ﻋﹶﻠ ﻢ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺤ ﹺﺮﻳـ ﹲﺔ.
ﺕ ﺑ ﺸﹶﺄ
ﺚ ﺍﱠﻟﺘﻲ ﻟﹶﺎ ﺗﻮ ﺟ ﺪ ﻓﻲ ﹶﻏﻴ ﹺﺮ ﺍﹾﻟ ﻤ ﻮ ﱠﻃﺄ .ﹶﺃ ﺣ ﺪﻫﺎ :ﹺﺇﻧﻲ ﹶﻟﹶﺄﻧـﺴﻰ -ﹶﺃ ﻭ ﹸﺃﻧـﺴﻰ .ﻭﺍﻟﺜﱠـﺎﻧﹺﻲ :ﹺﺇﺫﹶﺍ ﻧـ ﺍﹾﻟﹶﺄﺣﺎﺩﻳ
ﺱ ﻣﻌﺎ ﹶﺫ ﺑ ﻦ ﺟﺒﻞ"ﺍﻫـ ﻚ ﻟﻠﻨﺎ ﹺﺴ ﻦ ﺧﹸﻠ ﹶﻘ ﺚ ﺣ ﻭﺍﻟﺜﱠﺎﻟ ﹸ
) (٢ﺗﻨﻮﻳﺮ ﺍﳊﻮﺍﻟﻚ )ﺹ.(٧ -٦ :
) (١ﺇﲢﺎﻑ ﺍﻟﺴﺎﻟﻚ ﺑﺮﻭﺍﺓ ﺍﳌﻮﻃﺄ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻻﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﳌﺸﻘﻲ ﺹ.٤٣
ﻭﺳﺒﻌﲔ ﺭﻭﺍﻳﺔ.
ﻗﺎﻝ ﺍﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻣﺸﻘﻲ ﺭﲪﻪ ﺍﷲ" :ﺇﻥ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺧﺪﺍﻣﻬﺎ ،ﻭﻣﻦ ﻧـﺸﺄ
ﺑﲔ ﺃﺋﻤﺘﻬﺎ ﻭﺃﻋﻼﻣﻬﺎ ،ﻗﺼﺪ ﻣﲏ ﻭﺍﻟﺘﻤﺲ ﺫﻛﺮ :ﺭﻭﺍﺓ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ،ﺍﻟﺬﻳﻦ ﻟﻘﻮﻩ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﲰﻌﻮﺍ ﻛﺘﺎﺑﻪ ﺍﳌﻮﻃﺄ ﻣﻨﻪ؛ ﻓﺄﺟﺒﺘﻪ ﺇﱃ ﻣﺎ ﻗﺼﺪ ﻭﺫﻛﺮﺕ ﺑﻌﺾ ﻣﺮﻭﻳﺎﺕ ﻏﺎﻟﺒـﻬﻢ
ﻋﻦ ﻣﺎﻟﻚ ﺑﺎﻟﺴﻨﺪ .ﻭﻛﻨﺖ ﻧﻈﻤﺖ ﻓﻴﻤﻦ ﻭﻗﻊ ﱄ ﻣﻨﻬﻢ ﺷﻌﺮﺍﹰ ،ﻟﻴﻜﻮﻥ ﻋﻮﻧﹰﺎ ﻋﻠﻰ ﺣﻔﻈﻬﻢ ﻧﺜﺮﺍﹰ،
ﻭﺫﻟﻚ ﳌﺎ ﺭﺃﻳﺖ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﻋﺴﺎﻛﺮ ﺛﻘﺔ ﺍﻟﺪﻳﻦ ﺑﻠﻎ ﺑﺮﻭﺍﺓ ﺍﳌﻮﻃﺄ ﻋـﻦ ﻣﺎﻟـﻚ
ﻭﺍﺣﺪﹰﺍ ﻭﻋﺸﺮﻳﻦ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺑﻨﻈﻢ ﳛﻮﻳﻬﻢ ﻓﻘﺎﻝ ﺃﻭﻝ ﻧﻈﻤﻪ ﻓﻴﻬﻢ:
ﻓﻌﺸﺮﻭﻥ ﻋﻨﻪ ﺍﻟﻀﺎﺑﻄﻮﻥ ﻭﻭﺍﺣﺪ ﺭﻭﺍﺓ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﺇﻥ ﻋﺪﺩﻢ
ﻓﺴﻘﺖ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﻦ ﺣﻮﺍﻩ ﻓﻮﻗﻊ ﱄ ﲦﺎﻧﻴﺔ ﻭﲬﺴﻮﻥ ﺳﻮﺍﻫﻢ ،ﻣﻦ ﺍﻟـﺮﻭﺍﺓ ﻧﻈﻤـﺖ
ﺍﳉﻤﻴﻊ ﰲ ﺃﺑﻴﺎﺕ ﻟﻠﺘﻌﺮﻳﻒ) ،(١ﰒ ﻧﺜﺮﻢ ﺣﺴﺐ ﺍﻟﺴﺆﺍﻝ ﰲ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴﻒ"ﺍﻫـ).(٢
ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﲣﺘﻠﻒ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺺ ،ﻭﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ.
ﻭﳌﹼﺎ ﺫﻛﺮ ﺍﳋﻠﻴﻠﻲ )ﺕ٤٤٦ﻫـ( ﺃﺑﺎ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﺑﻦ ﻭﻫﺐ ﺍﳌﺼﺮﻱ )ﺕ١٩٧ﻫــ(،
ﻭﻫﻮ ﺃﺣﺪ ﺭﻭﺍﺓ ﺍﳌﻮﻃﺄ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺭﲪﻪ ﺍﷲ ،ﻗﺎﻝ" :ﻭﻣﻮﻃﺆﻩ ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﻦ ﺭﻭﻯ ﻋﻦ
ﻣﺎﻟﻚ ،ﻭﻋﻨﺪﻩ ﺍﻟﻔﻘﻪ ﺍﻟﻜﺜﲑ"ﺍﻫـ).(٣
ﻭﳏﻤﺪ ﺑﻦ ﲪﻴﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺷﺮﻭﺱ ﺍﻟﺼﻨﻌﺎﱐ ،ﻫﻮ ﺃﺣﺪ ﺭﻭﺍﺓ ﺍﳌﻮﻃﺄ ﻋﻦ ﻣﺎﻟﻚ،
ﻗﺎﻝ ﺍﳋﻠﻴﻠﻲ ﻋﻨﻪ" :ﺛﻘﺔ .ﻭﰲ ﻣﻮﻃﺌﻪ ﻋﻦ ﻣﺎﻟﻚ ﺃﺣﺎﺩﻳﺚ ﻟﻴﺴﺖ ﰲ ﻏﲑﻩ"ﺍﻫـ).(٤
ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻼﺋﻲ )ﺕ٧٦١ﻫـ(" :ﺭﻭﻯ ﺍﳌﻮﻃﺄ ﻋﻦ ﻣﺎﻟﻚ ﲨﺎﻋـﺎﺕ
ﻛﺜﲑﺓ ،ﻭﺑﲔ ﺭﻭﺍﻳﺎﻢ ﺍﺧﺘﻼﻑ ﻣﻦ ﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ ،ﻭﺯﻳﺎﺩﺓ ﻭﻧﻘﺺ .ﻭﺃﻛﱪﻫﺎ ﺭﻭﺍﻳﺔ ﺍﻟﻘﻌـﻨﱯ،
ﻭﻣﻦ ﺃﻛﱪﻫﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺯﻳﺎﺩﺍﺕ ﺭﻭﺍﻳﺔ ﺃﰊ ﻣﺼﻌﺐ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ :ﰲ ﻣﻮﻃﺄ ﺃﰊ ﻣـﺼﻌﺐ
ﺳﺎﻕ ﻧﻈﻤﻪ ﻫﺬﺍ ﰲ ﻛﺘﺎﺑﻪ ﺍﲢﺎﻑ ﺍﻟﺴﺎﻟﻚ ﺹ .٥٢-٥١ﻭﻳﻘﻊ ﰲ ﲬﺴﺔ ﻋﺸﺮ ﺑﻴﺘﹰﺎ. )(١
ﺍﲢﺎﻑ ﺍﻟﺴﺎﻟﻚ ﺹ .٤٠-٣٩ﻭﻗﺪ ﺃﻓﺮﺩ ﺍﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻣﺸﻘﻲ ﻛﺘﺎﺑـﻪ ﻫـﺬﺍ ﰲ ﺍﻟﺘﻌﺮﻳـﻒ ﺑـﺮﻭﺍﺓ ﻣﻮﻃـﺄ )(٢
ﻣﺎﻟﻚ ،ﻭﺍﺳﻢ ﻛﺘﺎﺑﻪ ﻛﺎﻣﻼ" :ﺍﲢﺎﻑ ﺍﻟﺴﺎﻟﻚ ﺑﺮﻭﺍﺓ ﺍﳌﻮﻃﺄ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ".
ﺍﻹﺭﺷﺎﺩ ﻟﻠﺨﻠﻴﻠﻲ ).(٢٥٥/١ )(٣
ﺍﻹﺭﺷﺎﺩ ﻟﻠﺨﻠﻴﻠﻲ ).(٢٧٩/١ )(٤
ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻻ ﺑﺪ ﺃﻥ ﻳﻌﺘﲏ ﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺇﺫﺍ ﻣﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﺭﺱ ﺍﻟﻜﺘﺎﺏ ﻣـﻦ ﻛﺘـﺐ
ﺍﳊﺪﻳﺚ).(١
ﻭﺃﺷﻬﺮ ﺭﻭﺍﻳﺔ ﻟﻜﺘﺎﺏ ﺍﳌﻮﻃﺄ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ :ﻫﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻭﻫﻲ ﺭﻭﺍﻳـﺔ
ﳛﻲ ﺑﻦ ﳛﻲ ﺍﻟﻠﻴﺜﻲ ،ﻭﻟﻠﻤﻮﻃﺄ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮﻯ ﻏﲑ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ؛
ﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻴﺒﺎﱐ ﻭﺗﻌﺮﻑ )ﲟﻮﻃﺄ ﳏﻤﺪ().(٢
ﻭ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺯﻳﺎﺩ ﻭﺗﻌﺮﻑ ﺑـ)ﻣﻮﻃﺄ ﺍﺑﻦ ﺯﻳﺎﺩ().(٣
ﻭﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺑﻜﲑ.
ﻭﺭﻭﺍﻳﺔ ﺳﻮﻳﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﳊﺪﺛﺎﱐ). (٤
ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮﻯ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﺧﺘﻼﻓﻬﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ
ﺇﱃ ﻛﺘﺎﺏ )ﺍﻟﺘﻤﻬﻴﺪ( ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻋﻨﺪ ﻛﻞ ﺣﺪﻳﺚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﳌﻮﻃﺄ ﻓﺈﻧﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﻳﺸﲑ
ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ.
ﺃﻭ ﻳﺮﺟﻊ ﺇﱃ ﻛﺘﺎﺏ )ﻣﺴﻨﺪ ﺍﳌﻮﻃﺄ()(٥ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑـﻦ ﳏﻤـﺪ
ﺍﳉﻮﻫﺮﻱ )ﺕ٣٨١ﻫـ( ،ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﺧﺬ ﺃﺣﺎﺩﻳﺚ ﺍﳌﻮﻃﺄ ﻭﺭﺗﺒﻬﺎ ﻋﻠﻰ ﻣـﺴﺎﻧﻴﺪ ﺃﲰـﺎﺀ
ﺍﻟﺸﻴﻮﺥ ﰒ ﰲ ﻛﻞ ﺣﺪﻳﺚ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﻭﻗﺪ ﺃﺩﺍﺭ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﺭﻭﺍﻳﺔ ،ﻭﻫﻲ:
ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ). (٦
ﻭﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ).(٧
) (١ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺘﻮﺳﻊ ﻓﻠﻴﻨﻈﺮ ﻛﺘﺎﰊ "ﺗﻌﺪﺩ ﺭﻭﺍﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳊﺪﻳﺜﻲ ﻭﺃﺛﺮﻩ" ﻭﻫﻮ ﻣﻄﺒﻮﻉ ،ﻭﷲ ﺍﳊﻤﺪ.
) (٢ﻭﻫﻮ ﻣﻄﺒﻮﻉ ﻣﺘﺪﺍﻭﻝ ،ﻣﻨﻪ ﻃﺒﻌﺔ ﺑﺘﻌﻠﻴﻖ ﻭﲢﻘﻴﻖ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ،ﻃﺒﻊ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ.
) (٣ﻗﻄﻌﺔ ﻣﻨﻬﺎ ﻣﻄﺒﻮﻋﺔ ،ﺑﺘﻘﺪﱘ ﻭﲢﻘﻴﻖ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺸﺎﺫﱄ ﺍﻟﻨﻴﻔﺮ ،ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﻨﺸﺮ.
) (٤ﻭﻫﻲ ﻣﻄﺒﻮﻋﺔ ،ﺑﺪﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ ﻋﺒﺪﺍﻴﺪ ﺍﻟﺘﺮﻛﻲ ،ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ١٩٩٤ﻡ.
) (٥ﻭﻫﻮ ﻣﻄﺒﻮﻉ ﺑﺘﺤﻘﻴﻖ ﻟﻄﻔﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﻐﲑ ،ﻭﻃﻪ ﺑﻦ ﻋﻠﻲ ﺑﻮﺳﺮﻳﺢ ،ﻃﺒـﻊ ﺩﺍﺭ ﺍﻟﻐـﺮﺏ ﺍﻹﺳـﻼﻣﻲ ،ﺍﻟﻄﻴﻌـﺔ
ﺍﻷﻭﱃ ١٩٩٧ﻡ.
) (٦ﻃﺒﻌﺖ ﻗﻄﻌﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﻃﺄ ،ﺑﺘﺤﻘﻴﻖ ﺩ .ﻫﺸﺎﻡ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻴﲏ ،ﻃﺒﻊ ﺩﺍﺭ ﺍﺑـﻦ ﺍﳉـﻮﺯﻱ ،ﺍﻟﻄﺒﻌـﺔ ﺍﻟﺜﺎﻧﻴـﺔ
١٤٢٠ﻫـ.
) (٧ﻭﻫﻲ ﻣﻄﺒﻮﻋﺔ ﻣﻊ ﺗﻠﺨﺒﺺ ﺍﻟﻘﺎﺑﺴﻲ ،ﺑﺘﺤﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ ﳏﻤـﺪ ﺑـﻦ ﻋﻠـﻮﻱ ﺑـﻦ ﻋﺒـﺎﺱ ﺍﳌـﺎﻟﻜﻲ ،ﻃﺒـﻊ ﺩﺍﺭ
ﺍﻟﺸﺮﻭﻕ ،ﺟﺪﺓ ،ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ١٤٠٨ﻫـ.
) (١ﻣﻄﺒﻮﻋﺔ ﺑﺘﺤﻘﻴﻖ ﺩ .ﺑﺸﺎﺭ ﻋـﻮﺍﺩ ﻣﻌـﺮﻭﻑ ،ﻭﳏﻤـﻮﺩ ﳏﻤـﺪ ﺧﻠﻴـﻞ ،ﻣﺆﺳـﺴﺔ ﺍﻟﺮﺳـﺎﻟﺔ ،ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ
١٤٢١ﻫـ.
) (٢ﻭﻫﻮ ﻣﻄﺒﻮﻉ ،ﻭﻳﻠﻴﻪ ﻛﺸﻒ ﺍﳌﻐﻄﺎ ﰲ ﻓﻀﻞ ﺍﳌﻮﻃﺎ ،ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﻋﻠـﻲ ﺑـﻦ ﺍﳊـﺴﻦ ﺍﳊـﺎﻓﻆ ﺍﺑـﻦ ﻋـﺴﺎﻛﺮ،
ﻋﺮﻓﻬﻤﺎ ﻭﻛﺘﺐ ﻫﻮﺍﻣﺸﻬﻤﺎ ،ﻭﺻﺤﺤﻬﻤﺎ ،ﳏﻤﺪ ﺯﺍﻫﺪ ﺑﻦ ﺣﺴﻦ ﺍﻟﻜـﻮﺛﺮﻱ ،ﻋـﲏ ﺑﻨـﺸﺮﳘﺎ ﻭﻭﻗـﻒ ﻋﻠـﻰ
ﻃﺒﻌﻬﻤﺎ ﺍﻟﺴﻴﺪ ﻋﺰﺕ ﺍﻟﻌﻄﺎﺭ ﺍﳊﺴﻴﲏ .ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﻄﺒﻮﻉ ﻭﻃﺒﻌﺘﻪ ﻧﺎﺩﺭﺓ ﺟﺪﺍﹰ ،ﺟـﺎﺩ ﻋﻠـﻲ ﺑﺘـﺼﻮﻳﺮﻫﺎ ﺃﺣـﺪ
ﺯﻣﻼﺀ ﺍﻟﺪﺭﺍﺳﺔ ،ﻭﻛﺎﻥ ﺗﺼﻮﻳﺮﻫﺎ ﺃﻳﺎﻡ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺟﺰﺍﻩ ﺍﷲ ﺧﲑﹰﺍ.
ﻳﻜﻔﻲ ﺃﻥ ﺗﻘﻮﻝ" :ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ" ،ﻓﺈﺫﺍ ﻣﺎ ﻋﺰﻭﺕ ﺍﳊﺪﻳﺚ ﺇﱃ ﻏﲑ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳـﺔ ﻻ
ﺑﺪ ﺃﻥ ﺗﺒﲔ.
ﻭﺑﻠﻎ ﻣﻦ ﺷﻬﺮﺓ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺍﳌﻮﻃﺄ ﺍﺷﺘﻬﺮ ﺑﺎﺳﻢ ﺭﺍﻭﻳﻬﺎ ﻋﻦ ﻣﺎﻟﻚ؛
ﻓﻤﻮﻃﺄ ﻣﺎﻟﻚ ﺑﺮﻭﺍﻳﺔ ﳏﻤﺪ ﺃﺻﺒﺢ ﻳﺴﻤﻰ – ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ – ﲟﻮﻃﺄ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ
ﺍﻟﺸﻴﺒﺎﱐ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ )ﺍﻟﺘﻌﻠﻴﻖ ﺍﳌﻤﺠﺪ( ﻟﻠﻜﻨﻮﻱ ﻋﻠﻰ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﺑﺮﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ
ﺍﻟﺸﻴﺒﺎﱐ.
ﺷﺮﻭﺡ ﺍﳌﻮﻃﺄ:
ﻛﺘﺎﺏ ﺍﳌﻮﻃﺄ ﻟﻪ ﺷﺮﻭﺡ ﻛﺜﲑﺓ.
ﺃﻧﻔﺲ ﺷﺮﻭﺣﻪ )ﺍﻟﺘﻤﻬﻴﺪ ﺷﺮﺡ ﺍﳌﻮﻃﺄ( ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﻟﻨﻤﺮﻱ )ﺕ٤٦٣ﻫـ( ﺭﲪﻪ ﺍﷲ.
ﻭ)ﺍﻻﺳﺘﺬﻛﺎﺭ( ﻟﻪ ﺃﻳﻀﹰﺎ.
ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻐﺴﺎﱐ ﺭﲪﻪ ﺍﷲ" :ﺃﻟﻒ ﺃﺑﻮ ﻋﻤﺮ ﰲ "ﺍﳌﻮﻃﺄ" ﻛﺘﺒﺎ ﻣﻔﻴﺪﺓ ﻣﻨﻬﺎ:
ﻛﺘﺎﺏ "ﺍﻟﺘﻤﻬﻴﺪ ﳌﺎ ﰲ ﺍﳌﻮﻃﺄ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻷﺳﺎﻧﻴﺪ" ،ﻓﺮﺗﺒﻪ ﻋﻠﻰ ﺃﲰﺎﺀ ﺷﻴﻮﺥ ﻣﺎﻟﻚ ،ﻋﻠﻰ
ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ،ﻭﻫﻮ ﻛﺘﺎﺏ ﱂ ﻳﺘﻘﺪﻣﻪ ﺃﺣﺪ ﺇﱃ ﻣﺜﻠﻪ ،ﻭﻫﻮ ﺳﺒﻌﻮﻥ ﺟﺰﺀﺍ").(١
ﻭ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ )ﺕ٤٥٦ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﻻ ﺃﻋﻠﻢ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻓﻘﻪ ﺍﳊﺪﻳﺚ ﻣﺜﻠـﻪ
ﻓﻜﻴﻒ ﺃﺣﺴﻦ ﻣﻨﻪ!").(٢
ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )٧٢٨ﻫـ( ﺭﲪﻪ ﺍﷲ" :،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ )ﺍﻟﺘﻤﻬﻴﺪ ﺷﺮﺡ ﺍﳌﻮﻃﺄ(
)(٣
ﻭﻫﻮ ﺃﺷﺮﻑ ﻛﺘﺎﺏ ﺻﻨﻒ ﰲ ﻓﻨﻪ ﳌﺎ ﺗﻜﻠﻢ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻟﻨﺰﻭﻝ"...ﺍﻫـ
ﻗﺎﻝ ﺍﻟﺬﻫﱯ )ﺕ٧٤٨ﻫـ( ﺭﲪﻪ ﺍﷲ" :ﰒ ﺻﻨﻊ ﻛﺘﺎﺏ "ﺍﻻﺳﺘﺬﻛﺎﺭ ﳌـﺬﻫﺐ ﻋﻠﻤـﺎﺀ
ﺍﻷﻣﺼﺎﺭ ﻓﻴﻤﺎ ﺗﻀﻤﻨﻪ ﺍﳌﻮﻃﺄ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺮﺃﻱ ﻭﺍﻵﺛـﺎﺭ" ،ﺷـﺮﺡ ﻓﻴـﻪ " ﺍﳌﻮﻃـﺄ " ﻋﻠـﻰ
ﻭﺟﻬﻪ"ﺍﻫـ).(٤
ﻭﻛﺘﺎﺏ )ﺍﻟﺘﻤﻬﻴﺪ( ﱂ ﻳﺸﺮﺡ ﺍﳌﻮﻃﺄ ﻋﻠﻰ ﺗﺮﺗﻴﺒﻪ ،ﻭﻟﻜﻨﻪ ﺷﺮﺡ ﺍﳌﻮﻃﺄ ﻋﻠﻰ ﺃﺳﺎﺱ ﺷﻴﻮﺥ
)" (١ﺍﻟﺼﻠﺔ" ) ،(٦٧٨/٢ﻭ "ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ" ) . (٦٧ / ٧ﻣﻦ ﻫﺎﻣﺶ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ.
)" (٢ﺍﻟﺼﻠﺔ" ) ،(٦٧٨ / ٢ﻭ "ﺑﻐﻴﺔ ﺍﳌﻠﺘﻤﺲ" ﺹ .٤٩٠ﻣﻦ ﻫﺎﻣﺶ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .
) (٣ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٢٢٠/٣
) (٤ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )(١٥٨-١٥٧/١٨
ﻣﺎﻟﻚ ،ﻓﻴﺬﻛﺮ ﺍﻟﺸﻴﺦ ﺍﻷﻭﻝ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ،ﻓﻴﻌﺮﻑ ﺑﻪ ﰒ ﻳﻘﻮﻝ ﺃﺧﺮﺝ ﻟﻪ ﻣﺎﻟﻚ
ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ،ﻓﻴﺴﻮﻕ ﺃﺣﺎﺩﻳﺚ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ،ﻭﻳﺸﺮﺣﻬﺎ ﺣﺪﻳﺜﹰﺎ ﺣﺪﻳﺜﺎﹰ ،ﻓـﺈﻥ ﺗﻘـﺪﻡ ﺷـﺮﺡ
ﺍﳊﺪﻳﺚ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺗﺄﺧﲑ ﺷﺮﺡ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﺇﱃ ﺣﺪﻳﺚ ﺳـﻴﺄﰐ
ﺃﺷﺎﺭ ﺇﻟﻴﻪ .ﻭﺍﻟﻜﺘﺎﺏ ﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻋﺴﺮ ﺍﻟﺘﻨﺎﻭﻝ ﻋﻠﻰ ﺍﻟﻄﻼﺏ ،ﻓﺎﻫﺘﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺘﺮﺗﻴﺒـﻪ ﻋﻠـﻰ
ﺃﺑﻮﺍﺏ ﻣﺎﻟﻚ ،ﻭﻣﻦ ﺃﺣﺴﻦ ﺍﻟﺘﺮﺍﺗﻴﺐ ﺍﻟﱵ ﺭﺃﻳﺘﻬﺎ ﻟﻠﺘﻤﻬﻴﺪ ﻛﺘﺎﺏ )ﻓﺘﺢ ﺍﳌﺎﻟﻚ ﻟﺘﺮﺗﻴﺐ ﻛﺘـﺎﺏ
ﺍﻟﺘﻤﻬﻴﺪ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﻣﻮﻃﺄ ﻣﺎﻟﻚ(.
ﻛﺘﺎﺏ )ﺍﻻﺳﺘﺬﻛﺎﺭ( ،ﺻﻨﻔﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻣﺮﺗﺒﹰﺎ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﳌﻮﻃﺄ.
ﺍﻫﺘﻢ ﰲ ﺍﻟﺘﻤﻬﻴﺪ ﺑﺸﺮﺡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻓﻮﻋﺔ ﻭﺑﻴﺎﻥ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻣﺎ ﻳﺘﻌﻠـﻖ ﺑـﺎﻻﺧﺘﻼﻑ ﰲ
ﻣﻌﺎﱐ ﺍﳊﺪﻳﺚ.
ﻭﺍﻫﺘﻢ ﰲ )ﺍﻻﺳﺘﺬﻛﺎﺭ( ﺑﺒﻴﺎﻥ ﻣﺬﺍﻫﺐ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ ﻭﺷﺮﺡ ﺍﻵﺛﺎﺭ ،ﻳﻌﲏ )ﺍﻟﺘﻤﻬﻴﺪ( ﻟﻪ
ﻣﻘﺼﺪ ،ﻭ)ﺍﻻﺳﺘﺬﻛﺎﺭ( ﻟﻪ ﻣﻘﺼﺪ؛
ﻓﻤﻘﺼﺪ )ﺍﻟﺘﻤﻬﻴﺪ( :ﺷﺮﺡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻓﻮﻋﺔ ﻭﺑﻴﺎﻥ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﺧﺘﻼﻑ
ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻴﻬﺎ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ.
ﻭ)ﺍﻻﺳﺘﺬﻛﺎﺭ( ﻣﻘﺼﺪﻩ :ﺷﺮﺡ ﺍﻵﺛﺎﺭ ﻭﺑﻴﺎﻥ ﻣﺬﺍﻫﺐ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ.
ﻭﻣﻦ ﺷﺮﻭﺡ ﺍﳌﻮﻃﺄ) :ﺍﳌﻨﺘﻘﻰ( ﻟﻠﺒﺎﺟﻲ ،ﺇﻻ ﺃﻥ ﺻﺒﻐﺔ ﺍﻟﺸـﺮﺡ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﻟﺒـﺎﺟﻲ
ﻓﻘﻬﻴﺔ ﻭﻟﻴﺴﺖ ﺻﺒﻐﺔ ﺣﺪﻳﺜﻴﺔ ،ﻭﻫﻮ ﺷﺮﺡ ﻧﻔﻴﺲ ﺟﺪﹰﺍ .ﻭﻗﺪ ﻛﺎﻥ ﺷﺮﺡ ﺍﻟﻜﺘﺎﺏ ﺷﺮﺣﹰﺎ ﻣﻄﻮﻻﹰ،
ﺑﲔ ﻓﻴﻪ ﺍﳉﺎﻧﺐ ﺍﳊﺪﻳﺜﻲ ﻭﺍﻟﻔﻘﻬﻲ ،ﺍﻧﺘﻘﻰ ﻣﻨﻪ ﻣﺎ ﺃﻭﺭﺩﻩ ﰲ ﺍﳌﻨﺘﻘﻰ .ﻓﻘﺪ ﲢﺼﻞ ﺃﻥ ﻟﻠﺒـﺎﺟﻲ ﰲ
ﺍﳌﻮﻃﺄ ﺛﻼﺛﺔ ﻛﺘﺐ ،ﻭﻫﻲ:
" -ﺍﻻﺳﺘﻴﻔﺎﺀ ﺷﺮﺡ ﺍﳌﻮﻃﺄ" ،ﻭﻫﻮ ﻛﺘﺎﺏ ﻛﺒﲑ ﺗﻜﻠﻢ ﻓﻴﻪ ﻋﻠﻰ ﻣﻌﲏ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ،
ﻭﻋﻠﻰ ﺍﻷﺳﺎﻧﻴﺪ ،ﻭﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺃﺩﻟﺔ ﺍﻷﻗﻮﺍﻝ .ﻛﺜﲑ ﺍﳌﺴﺎﺋﻞ ،ﻓﻴـﻪ ﺫﻛـﺮ
ﺍﻷﺳﺎﻧﻴﺪ ،ﻭﺍﺳﺘﻴﻌﺎﺏ ﺍﳌﺴﺎﺋﻞ ،ﻭﺍﻟﺪﻻﻟﺔ ،ﻭﻣﺎ ﺍﺣﺘﺞ ﺑﻪ ﺍﳌﺨﺎﻟﻒ.
-ﰒ "ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﺍﳌﻮﻃﺄ" ﺍﻧﺘﻘﺎﻩ ﻣﻦ ﻛﺘﺎﺑﻪ "ﺍﻻﺳﺘﻴﻔﺎﺀ" ،ﻭﺟﺮﺩﻩ ﻋﻦ ﺍﻟﻜـﻼﻡ ﻋﻠـﻰ
ﺍﻷﺳﺎﻧﻴﺪ ،ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺃﻗﻮﺍﻝ ﻣﺎﻟﻚ ،ﻭﺍﺧﺘﻼﻑ ﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ ،ﻭﺑﻴﺎﻥ ﻣﻌـﺎﱐ
ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ،ﻭﺳﻠﻚ ﻓﻴﻪ ﺳﺒﻴﻞ ﺇﻳﺮﺍﺩ ﺍﳊﺪﻳﺚ ﻭﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻷﺻﻞ ،ﰒ ﺃﺗﺒﻊ ﺫﻟﻚ
ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﻣﻦ ﺍﻟﻔﺮﻉ ،ﻭﺃﺛﺒﺘﻪ ﺷﻴﻮﺧﻪ ﺍﳌﺘﻘﺪﻣﻮﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻣﻦ ﺍﳌﺴﺎﺋﻞ ،ﻭﺣﺴﻦ
ﻫﺬﺍ ﺃﻧﻪ ﺟﺎﺀ ﺑﻌﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ،ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ،ﺍﻟﺬﻱ ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ ،ﺭﲪﻬﻤـﺎ ﺍﷲ،
ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺷﺮﺣﻪ ﺯﺑﺪﺓ ﻭﺧﻼﺻﺔ ﻣﺎ ﺟﺎﺀ ﰲ ﺗﻠﻚ ﺍﻟﺸـﺮﻭﺡ ،ﻭﻫﺬﺍ ﺍﻟﺸﺮﺡ ﻓﻴﻪ ﻓﻮﺍﺋـﺪ
ﻋﺰﻳﺰﺓ ﻭﻛﺜﲑﺓ ﲨﻌﻬﺎ ﻣﻦ ﺷﺮﻭﺡ ﻣﻦ ﻗﺒﻠﻪ.
ﻭﻣﻦ ﺷﺮﻭﺣﻪ ﺍﳌﺴﻮﻯ ﻋﻠﻰ ﺍﳌﻮﻃﺄ ،ﻟﻮﱄ ﺍﷲ ﺍﻟﺪﻫﻠﻮﻱ ،ﺍﲪﺪ ﺑـﻦ ﻋﺒـﺪ ﺍﻟـﺮﺣﻴﻢ،
ﺍﻟﺪﻫﻠﻮﻱ)ﺕ١١٧٦ﻫـ( ﺭﲪﻪ ﺍﷲ.
ﻭﻣﻦ ﺷﺮﻭﺣﻪ ﺍﳌﺨﺘﺼـﺮﺓ )ﻛﺸﻒ ﺍﳌﻐﻄﻰ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺍﳌﻮﻃﺄ( ﶈﻤﺪ
ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ )١٣٩٤ﻫـ( ،ﻧﻜﺖ ﻓﻴﻪ ﻋﻠﻰ ﺍﳌﻮﻃﺄ ﻭﻋﻠﻰ ﺷﺮﻭﺣﻪ ،ﲟﺎ ﻓﺘﺢ ﺍﷲ ﻋﻠﻴـﻪ،
ﻓﺠﺎﺀﺕ ﻓﻮﺍﺋﺪ ﻋﺰﻳﺰﺓ ﻏﺰﻳﺮﺓ.
ﻭﻣﻦ ﺷﺮﻭﺣﻪ" :ﺃﻭﺟﺰ ﺍﳌﺴﺎﻟﻚ ﺇﱃ ﻣﻮﻃﺄ ﻣﺎﻟﻚ" ،ﶈﻤﺪ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﻟﻜﺎﻧـﺪﻫﻠﻮﻱ
ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ )ﺕ ١٤٠٢ﻫـ( .ﺟﺰﻯ ﺍﷲ ﺍﳉﻤﻴﻊ ﺟﲑﹰﺍ.
ﰎ ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ
ﻭﺻﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ
ﺍﻷﺣﺪ ١٤٣٨/٥/٢٩ﻫـ