‫
א

א  ‬
‫
‪KK‬و
 ‪KK‬؟> ‬

‫ ‬
‫ ‬
‫א
א א
‬
‫

‬

‫א  ‬
‫

‬

‫‪ ١٤٣٠‬‬
 ‫

‬
‫
‬ ‫‪٢‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ ‬
‫ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺴﺘﻬﺪﻳﻪ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ‬ ‫ﺇ ﱠﻥ ﺍﳊﻤ ‪‬ﺪ ِ‬
‫ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ‪ ،‬ﻭﺃﺷﻬ ‪‬ﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪ ،‬ﺃﻣﺎ ﺑﻌ ‪‬ﺪ‪:‬‬

‫ﷲ ﻋﻨﻬﺎ ﻭﺃﺭﺿﺎﻫﺎ ﻣﱰﻟﺔ ﻋﻈﻴﻤﺔ ﻭﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻻﺣﺘﺮﺍﻡ‬ ‫ﻚ ﺃ ﱠﻥ ﻟﻔﺎﻃﻤ ﹶﺔ ﺭﺿﻲ ﺍ ُ‬

‫ﻓﻼﺷ ‪‬‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﲨﻴﻌﺎ‪ ،‬ﺣﻴﺚ ﺇ‪‬ﻢ ﻳﺮﻋﻮﻥ ﺣﻘﻬﺎ ﻭﻗﺮﺍﺑﺘﻬﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﳛﻔﻈﻮﻥ ﻓﻴﻬﺎ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ":‬ﻓﺎﻃﻤﺔ ﺑﻀﻌﺔ‬
‫ﻣﲏ ﻓﻤﻦ ﺃﻏﻀﺒﻬﺎ ﺃﻏﻀﺒﲏ")‪ (١‬ﻭﻫﻲ ﻣﻦ ﲨﻠﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﻓﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪-‬ﻳﻮ ‪‬ﻡ ﻏﺪﻳ ِﺮ ﺧﻢ‪ " :-‬ﺃﺫﻛﹼﺮﻛﻢ ﺍﷲ ﰲ ﺃﻫﻞ ﺑﻴﱵ‪...‬ﺍﳊﺪﻳﺚ " ﻛﻤﺎ ﺭﻭﻯ‬
‫ﻱﰲ‬ ‫ﺫﻟﻚ ﻣﺴﻠ ‪‬ﻢ ﰲ ﺻﺤﻴﺤﻪ)‪ ،(٢‬ﺑﻞ ﻫﻲ ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﺻﺤﻴﺤﻪ ) ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ( )‪.(٣‬‬

‫)‪ (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﻗﺮﺍﺑﺔ ﺭﺳﻮﻝ ﺍﷲ  )‪ ،(٢٠٠٤/٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﻓﺎﻃﻤﺔ )‪.(١٩٠٢/٤‬‬

‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﻋﻠﻲ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪.(١٩٠٢/٤) ،‬‬

‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﻓﺎﻃﻤﺔ‪.(١٣٧٤/٣) ،‬‬

 ‫

‬
‫
‬ ‫‪٣‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﻣﻊ ﻫﺬﺍ ﻛﻠﻪ ﻣﺎﺯﺍﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺘﺎﺟﺮ ‪‬ﺬﻩ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻳﺒﲏ ﻋﻠﻴﻬﺎ ﺃﻣﺮﹰﺍ ﻣﻦ‬
‫ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﱵ ﺭﺍﺟﺖ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﺬﹼﺝ‪ ،‬ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﻣﺂﺭﺏ ﻫﻲ ﺃﺑﻌﺪ ﻣﺎ ﺗﻜﻮﻥ‬
‫ﻋﻦ ﻣﻘﺼﻮﺩ ﺳ‪‬ﻴﺪ ﺍﳋﻠﻖ  ! ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﳌﺨﺎﻟﻔﺔ ﻷﺻﻮﻝ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﳌﺒﲏ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ‪،‬‬
‫ﻭﲡﺮﻳﺪ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ‪.‬‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮﻥ ﺑﺒﺎﻃﻠﻬﻢ ﺗﺎﺭ ﹶﳜﻬﻢ‪ ،‬ﻭﻳﺒﻨﻮﻥ ﰲ ﺍﳍﻮﺍﺀ ﺃﳎﺎﺩﻫﻢ‪ ،‬ﰲ‬ ‫ﻓﺘﺮﺍﻫﻢ ﻋﻠﻰ ﻣ ‪‬ﺮ ﺍﻟﻌﺼﻮ ِﺭ ﻳ ‪‬‬
‫ﺐ‬
‫ﺏ ﻭﺍﻻﻓﺘﺮﺍﺀِ‪ ،‬ﻓﺘﺮﺍﻫ ‪‬ﻢ ﳜﺘﻠﻘﻮﻥ ﺍﻷﺳﺎﻃ ‪‬ﲑ ﻭﺍﻷﻛﺎﺫﻳ ‪‬‬
‫ﳋﺪِﻳﻌ ِﺔ ﻭﺍﻟ ﹶﻜ ِﺬ ِ‬
‫ﺳﻠﺴﻠﺔ ﻃﻮﻳﻠﺔ ﻣ ‪‬ﻦ ﺍﳌﻜ ِﺮ ﻭﺍ ﹶ‬
‫ﻒ ﺃﺗﺒﺎﻋِﻬ ‪‬ﻢ ﻟﺘﺤﻘﻴ ِﻖ ﻣﺂﺭ‪‬ﻢ ﺍﳌﺸﺒﻮﻫﺔ ﻭﺇﺷﺒﺎﻉ‬
‫ﺣﱴ ﻳﺸﻮﻫﻮﺍ ﺍﻟﻮﺍﻗ ‪‬ﻊ ﺍﳉﻤﻴ ﹶﻞ ﻭﻳﺆﺟﺠﻮﺍ ﻋﻮﺍﻃ ‪‬‬
‫)‪(١‬‬
‫ﺭﻏﺒﺎ‪‬ﻢ ﻭﺷﻬﻮﺍ‪‬ﻢ {‪zsrqponmlkj‬‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫ﻭﻛﻞ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﺴﺘﻀﻌﻔﻲ ﻭﻋﻮﺍﻡ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻣﺴﺘﻐﻠﲔ ﳏﺒﺔ ﻫﺆﻻﺀ ﺍﻟﻌﻮﺍﻡ ﻵﻝ‬
‫ﺑﻴﺖ ﺍﻟﻨﱯ  ﻓﺄﻭﺭﺩﻭﻫﻢ ﺍﳌﻬﺎﻟﻚ ﻭﺣﺎﺩﻭﺍ ‪‬ﻢ ﻋﻦ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻷ ﱠﻥ ﺍﻟﻌﺎﻃﻔ ﹶﺔ ﺇ ﹾﻥ ﱂ ﺗ‪‬ﻀﺒﻂ‬
‫ﺕ ﺑﺼﺎﺣﺒﻬﺎ ﺇﱃ ﻭﺍ ٍﺩ ﺳﺤﻴ ٍﻖ ﻭﺳﺎﻗﺘﻪ ﺇﱃ ﻣﺎ ﻻ ﲢﻤﺪ ﻋﻘﺒﺎﻩ‪.‬‬ ‫ﻉ ﻭﺍﻟﻌﻘ ِﻞ ﻫﻮ ‪‬‬
‫ﻂ ﺍﻟﺸﺮ ِ‬
‫ﺑﻀﻮﺍﺑ ِ‬

‫ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬

‫ﻭﻋﻘﻞ ﻋﺎﺻﻰ ﺍﳍﻮﻯ ﻳﺰﺩﺍﺩ ﺗﻨﻮﻳﺮﺍ‬ ‫ﺇﻧﺎﺭﺓ ﺍﻟﻌﻘﻞ ﻣﻜﺴﻮﻑ ﺑﻄﻮﻉ ﻫﻮﻯ‬

‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺮﻳﺮ ‪ -‬ﻭﻟﻸﺳﻒ ‪ -‬ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ ﻋﻮﺍﻡ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﺣﻴﺚ ﺗﺆﺟﺞ‬
‫ﻋﻮﺍﻃﻔﻬﻢ ﺑﺄﺳﺎﻃﲑ    { ‪ (٢) z wv u t s r q‬ﺣﱴ ‪‬ﻳ ‪‬ﺪ ِﺧﻠﹸﻮﺍ ﰲ ﻋﻘﻮﳍﻢ ﻣ‪‬ﺎ ‪‬ﺷﺎﹶﺀﻭﺍ ﻣ ‪‬ﻦ‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫)‪(٣‬‬
‫ﺕ ﺍﻟﻔﹶﺎﺳِﺪ ِﺓ {‪zrqponmlk‬‬
‫‬ ‫‬ ‫ﺍ ﹸﳌ ‪‬ﻌﺘ‪‬ﻘﺪﺍ ِ‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫ﻓﻴﺎ ﻣﻦ ﺍﻣﺘﻸ ﻗﻠﺒﻪ ﻣﻦ ﳏﺒﺔ ﺁﻝ ﺑﻴﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺇﱐ ﺃﻭﺟﻪ ﺇﻟﻴﻚ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﶈﺒﺔ ﻣﻦ ﺷﺨﺺ ﻛﺎﻥ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻷﻳﺎﻡ ﻳﻌﻴﺶ ﻣﺎ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ )‪.(١٠٢‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ )‪.(٢٣‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ )‪.(٣٠‬‬
 ‫

‬
‫
‬ ‫‪٤‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﺏ‬
‫ﷲ ﻗ ﹾﻠﺒ‪‬ﻪ ﺑﻨﻮ ِﺭ ﺍﻟﻘﺮﺁ ِﻥ ﻭﺍﻟﺴﻨﺔ ﻭ‪‬ﺗﹶﺎ ‪‬‬
‫ﺗﻌﻴﺸﻪ ﺍﻵﻥ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺮﻳﺮ ﻭﻳﻌﺘﻘﺪ ﻣﺎ ﺗﻌﺘﻘﺪﻩ‪ ،‬ﺣﱴ ﺃﻧﺎﺭ ﺍ ُ‬
‫ﺖ ﺭﺗﺒﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻭ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺣﻜﹼﻤﻪ ﻭﺍﺳﺘﻌﻤﻠﻪ‬ ‫ﺺ ﻛﺎﻥ ﻣﻬﻤﺎ ﻋﻠ ‪‬‬ ‫ﻱ ﺷﺨ ٍ‬ ‫ﻣﻦ ﺗﺄﺟ ِﲑ ﻋﻘﻠِﻪ ﻷ ‪‬‬
‫ﺍﺳﺘﻌﻤﺎ ﹰﻻ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻠﺸﺮﻉ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ‪ -‬ﺑﻔﻀﻞ ﺍﷲ ‪ -‬ﺳﺒﺒﹰﺎ ﰲ ﻫﺪﺍﻳﺘﻪ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻭﺇﱃ‬
‫‬ ‫ﺍﻟﺼﺮﺍﻁ ﺍﻟﻘﻮﱘ‪ ،‬ﻭﻛﺸﻒ ﻣﺎ ﺑﻌﻴﻨﻪ ﻣﻦ ﺍﻟﻐﺸﺎﻭﺓ‪ ،‬ﻭﺍﷲ ﻋﻠﻰ ﻣﺎ ﺃﻗﻮﻝ ﺷﻬﻴﺪ { ‪ë ê é‬‬
‫‬ ‫‬ ‫‬

‫‪.(٢)zäãâáàßÞÝÜÛÚÙØ{(١) zì‬‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﱐ ﺃﻃﻠﺐ ﻣﻨﻚ ﺃﻣﺮﹰﺍ ﻳﺴﲑﺍﹰ‪ ،‬ﻭﻫﻮ ﺃﻻ ‪‬ﺗ ِﻌﲑ ﻋﻘﻠﻚ ﻟﻐﲑﻙ ﻟﻴﻔﻜﺮ ﺑﻪ‬
‫ﻋﻨﻚ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻷﺳﻄﺮ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ، ،‬ﻷ ﱠﻥ ﺍﻟﻌﻘ ﹶﻞ ﻧﻌﻤ ﹲﺔ ﻋﻈﻴﻤ ﹲﺔ ﺃﻋﻄﺎﻧﺎ‬
‫ﷲ ﺇﻳﺎﻫﺎ ﻛﻲ ﻧﺴﺘﻌﻤﻠﻬﺎ ﰲ ﻣﺮﺿﺎﺗﻪ ﻭﳕﻴﺰ ‪‬ﺎ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻋﻠﻲ‪" :‬ﻻ ﺗﻜﻦ‬ ‫ﺍُ‬
‫ﻋﺒﺪ ﻏﲑﻙ ﻭﻗﺪ ﺟﻌﻠﻚ ﺍﷲ ﺣﺮﺍ")‪.(٣‬‬

‫ﻓﺎﳌﺴﺆﻭ ﹸﻝ ﻳﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ ﺃﻧﺖ‪ ،‬ﻭﺍﶈﺎﺳﺐ ﺃﻧﺖ ﻭﺣﺪﻙ‪ ،‬ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﻜﻮﻥ ﳑﻦ ﻗﺎﻝ ﺍﷲ‬
‫)‪(٤‬‬
‫‬ ‫ﻗﺎﻟﻮﻫﺎ { ‪c b a‬‬
‫‬ ‫‬ ‫‬ ‫‬ ‫ﻓﻴﻬﻢ { ‪z y x w v u t s r q‬‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫‪ (٥)zfed‬ﻓﺎﷲ ﺃﺳﺄ ﹸﻝ ﺃﻻ ﺗﻜﻮﻥ ﻣﻨﻬﻢ‪.‬‬ ‫‬ ‫‬

‫ﻕ ﺑﻌﻮﻥ ﺍﷲ  ﰲ ﻫﺬﻩ ﺍﻟﻮﺭﻳﻘﺎﺕ ﺍﻟﻴﺴﲑﺓ ﺇﱃ ﺇﺑﻄﺎﻝ‬ ‫ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ‪ ،‬ﺳﺄﺗﻄﺮ ‪‬‬
‫ﺃﺳﻄﻮﺭﺓ ﻃﺎﳌﺎ ﺍﺳﺘﺨﺪﻣﻬﺎ ﻋﻠﻤﺎ ُﺀ ﺍﻟﺸﻴﻌﺔ ﻭﺭﺅﻭﺳﻬﻢ ﰲ ﺇﺛﺎﺭﺓ ﺍﻟﺸﺤﻨﺎﺀ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﰲ‬
‫ﻧﻔﻮﺱ ﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﲡﺎﻩ ﺧﲑ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﻌﺪ ﻧﺒﻴﻬﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﺃﻻ ﻭﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ ﺑﺪﻋﻮﻯ ﻣﺎ ﻳﺴﻤﻮﻧﻪ ) ﻣﻈﻠﻮﻣﻴﺔ ﺍﻟﺰﻫﺮﺍﺀ ( ﻭﻛﺴﺮ ﺿﻠﻌﻬﺎ ﻭﺇﺳﻘﺎﻁ ﺟﻨﻴﻨﻬﺎ ﻭﺇﺣﺮﺍﻕ‬
‫ﺩﺍﺭﻫﺎ؟!‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ )‪.(٧٩‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ )‪.(١٠٩‬‬
‫)‪ (٣‬ﺞ ﺍﻟﺒﻼﻏﺔ )‪(٥١/٣‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ )‪(٦٧‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ )‪.(٥٢‬‬
 ‫

‬
‫
‬ ‫‪٥‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﻗﺪ ﺣﻘﻘﻮﺍ ﺑﻌﺾ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ‪ -‬ﻭﻟﻸﺳﻒ ‪ -‬ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ‪ ،‬ﻭﻟﻜﻦ ﻣﻬﻤﺎ ﺍﺭﺗﻔﻊ‬
‫‬ ‫ﺍﻟﺒﺎﻃﻞ ﻭﺍﻧﺘﻔﺦ ﻓﻤﺂﻟﻪ ﺇﱃ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻻﺿﻤﺤﻼﻝ { ¿ ‪Ç Æ Å Ä ÃÂ Á À‬‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫‪.(١)zËÊÉÈ‬‬ ‫‬ ‫‬

‫ ﻭﺃﻭﺩ‪ ‬ﺃﻥ ﺃﻧﺒﻪ ﻋﻠﻰ ﻧﻘﺎﻁ ﻻﺑﺪ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﳋﻮﺽ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪:‬‬

‫ﺃﻭ ﹰﻻ‪ :‬ﻟ ‪‬ﻦ ﺃﺗﻮ ‪‬ﺳ ‪‬ﻊ ﰲ ﺍﳌﺴﺎﺋ ِﻞ ﺍﳊﺪﻳﺜﻴ ِﺔ ﻭﺳﺄﻛﺘﻔﻲ ﺑﺈﺑﻄﺎﻝ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﱳ‬
‫ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺍﻗﻊ‪.‬‬

‫ﺖ ﲝﺜﺎﹰ‪ ،‬ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﺗﻄﻮﻝ‪ ،‬ﻭﻻ ﲢﺘﻤﻠﻬﺎ ﻫﺬﻩ‬ ‫ﻚ ﺃ ﱠﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻗﺪ ﹸﺃﺷ‪‬ﺒﻌ ‪‬‬

‫ﺐ ﹶﺫِﻟ ‪‬‬
‫ﻭﺳﺒ ‪‬‬
‫ﺍﻟﻮﺭﻳﻘﺎﺕ ﺍﻟﻴﺴﲑﺓ‪ ،‬ﻭﻷ ﱠﻥ ﻓﻬﻢ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳊﺪﻳﺜﻴﺔ ﻳﺼﻌﺐ ﻋﻠﻰ ﺷﺮﳛﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﺚ ﻋﻠ ‪‬ﻢ ﻏﺰﻳ ‪‬ﺮ ﻭﲝﺮ ﻻ ﺳﺎﺣﻞ ﻟﻪ‪ ،‬ﻻ ﳛﺴﻨﻪ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﳑﻦ ﺍﺷﺘﻐﻞ‬
‫ﻭﺫﻟﻚ ﻷ ﱠﻥ ﻣﺼﻄﻠ ‪‬ﺢ ﺍﳊﺪﻳ ِ‬
‫‪‬ﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﻓﺮﺃﻳﺖ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﻋﺪﻡ ﺇﻳﺮﺍﺩﻩ ﰲ ﻫﺬﺍ ﺍﳌﺨﺘﺼﺮ)‪.(٢‬‬

‫ﺴ‪‬ﺒﻨﺎ ﺗﺸﻜﻴﻚ ﺁﻳﺔ ﺍﷲ ﺍﻟﻌﻈﻤﻰ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺣﺴﲔ ﻓﻀﻞ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ‬
‫ﻭﺣ ‪‬‬
‫ﻋﺪﺓ ﻣﻮﺍﻃﻦ {‪ (٣)zutsr‬ﻓﺄﻧﺼ ‪‬ﺢ ﺑﺎﻟﺮﺟﻮ ِ‬
‫ﻉ ﺇﱃ ﻛﺘﺎﺑﺎﺗﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬ ‫‬ ‫‬ ‫‬ ‫‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻟﻘﺪ ﺷﻐﻒ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ -‬ﻭﻟﻸﺳﻒ ‪ -‬ﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺜﺔ‬
‫ﺍﻟﱵ ﺃﻟﻔﺖ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺍﻟﱵ ‪‬ﺘﻢ ﲜﻤﺎﻝ ﺍﻟﻘﺼﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﺻﺤﺘﻬﺎ‪.‬‬

‫ﻓﻼﺑﺪ ﺃﻥ ﻧﻘﺮﺃ ﺍﻟﺘﺎﺭﻳﺦ ﻛﻤﺎ ﻧﻘﺮﺃ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺇﺫﺍ‬
‫ﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﳓﻦ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻗﺮﺍﺀﺓ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺖ ﻫﻮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬ ‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻼﺑ ‪‬ﺪ ﻟﻨﺎ ﺃﻥ ﻧﺘﺜﺒﺖ ﻣﻦ ﺍﳋﱪ ﺃﺛﺎﺑ ‪‬‬
‫ﻭﺳﻠﻢ ﺃﻡ ﻻ ؟‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ )‪.(١٧‬‬

‫)‪ (٢‬ﻟﻼﺳﺘﺰﺍﺩﺓ ﺭﺍﺟﻊ ﻣﻮﻗﻊ ﻓﻴﺼﻞ ﻧﻮﺭ ﻋﻠﻰ ﺷﺒﻜﺔ ﺍﻻﻧﺘﺮﻧﺖ ‪www.fnoor.com‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ )‪.(٢٦‬‬
 ‫

‬
‫
‬ ‫‪٦‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﻻ ﳝﻜﻦ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﺇﻻ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻨﺪ ﻭﺍﳌﱳ ﺣﱴ ﻧﱰﻩ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﳑﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺫﻟﻚ ﺑﺴﺒﺐ ﻭﻫﻢ ﺍﻟﺮﺍﻭﻱ ﺃﻡ ﺧﻄﺌﻪ‪ ،‬ﺃﻡ ﻛﺎﻥ‬
‫ﺑﺴﺒﺐ ﻭﺿﻊ ﺑﻌﺾ ﺍﻟﻜﺬﺍﺑﲔ‪ ،‬ﻭﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺎﺋﺪﻳﻦ ﻟﻪ‪.‬‬

‫ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪ -‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﻮﺳﻊ ﻓﻴﻬﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ‪ -‬ﻓﻼﺑﺪ ﻣﻦ ﲤﺤﻴﺺ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺗﻄﺮﻗﺖ ﺇﱃ ﻣﺪﺡ ﺃﺣﺪ ﺃﻭ ﺫﻣﻪ‪ ،‬ﻻ‬
‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺪﺡ ﻭﺍﻗﻌﹰﺎ ﻋﻠﻰ ﻣﻦ ﺍﻣﺘﻸ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺑﻴﺎﻥ ﲨﻴﻞ ﺃﺧﻼﻗﻬﻢ‬
‫ﻭﺻﻔﺎ‪‬ﻢ ﻭﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪.-‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﳝﻴﺰ ﺑﲔ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻣﺒﺜﻮﺙ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺴﻨﺔ‬
‫ﻭﺑﲔ ﻣﺎ ﻫﻮ ﺻﺤﻴﺢ ﺛﺎﺑﺖ‪ ،‬ﻓﺎﳌﻮﺟﻮﺩ ﻭﺍﳌﺒﺜﻮﺙ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﺻﺤﻴﺢ ﻭﻣﻨﻪ ﻣﺎ‬
‫ﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﺑﻞ ﻭﻣﺎﻫﻮ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﺫﻟﻚ ﻷ ﱠﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﺼﻨﻔﲔ ‪ -‬ﻭﺧﺎﺻﺔ ﺍﻷﻭﺍﺋﻞ ﻣﻨﻬﻢ‬
‫‪ -‬ﻛﺎﻹﻣﺎﻡ ﺍﻟﻄﱪﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ‪‬ﺠﻪ ﱂ ﻳﻠﺘﺰﻣﻮﺍ ﰲ ﻛﺘﺒﻬﻢ ﺃﻥ ﻛﻞ ﻣﺎ ﻭﺭﺩ‬
‫ﻓﻴﻬﺎ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﺑﻞ ﺭﻭﻭﺍ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺑﺄﺳﺎﻧﻴﺪﻫﺎ‪ ،‬ﻭﺭﺃﻭﺍ ﺃﻥ ﺫﻛﺮﻫﺎ ﺑﺄﺳﺎﻧﻴﺪﻫﺎ ﻗﺪ ﺃﻋﻔﺎﻫﻢ‬
‫ﻣﻦ ﺗﺒﻌﺔ ﺍﳊﻜﻢ ﻋﻠﻰ ﻛﻞ ﺭﻭﺍﻳﺔ ﻳﻮﺭﺩﻭ‪‬ﺎ‪ ،‬ﻓﺒﻘﻲ ﺍﻟﺒﺤﺚ ﺑﻌﺪ ﺫﻟﻚ ﳌﻦ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﻭﻓﻖ ﻗﻮﺍﻋﺪ ﻋﻠﻢ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﻣﻘﺪﻣﺔ ﺗﺎﺭﳜﻪ ﻣﺎ ﻧﺼﻪ‪:‬‬

‫ﻼ‪ :‬ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﻄﱪ ‪‬‬
‫ﻓﻤﺜ ﹰ‬

‫"ﻓﻤﺎ ﻳﻜﻦ ﰲ ﻛﺘﺎﰊ ﻫﺬﺍ ﻣﻦ ﺧﱪ ﺫﻛﺮﻧﺎﻩ ﻋﻦ ﺑﻌﺾ ﺍﳌﺎﺿﲔ ﳑﺎ ﻳﺴﺘﻨﻜﺮﻩ ﻗﺎﺭﺋﻪ ﺃﻭ‬
‫ﻳﺴﺘﺸﻨﻌﻪ ﺳﺎﻣﻌﻪ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﱂ ‪‬ﻳﻌﺮﻑ ﻟﻪ ﻭﺟﻬﹰﺎ ﻣﻦ ﺍﻟﺼﺤﺔ ﻭﻻ ﻣﻌﲎ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻠﻴﻌﻠﻢ‬
‫ﺃﻧﻪ ﱂ ﻳﺆﺕ ﻣﻦ ﻗﺒﻠﻨﺎ ﻭﺇﳕﺎ ﺃﺗﻰ ﻣﻦ ﻗﺒﻞ ﻧﺎﻗﻠﻴﻪ ﺇﻟﻴﻨﺎ ﻭﺇﳕﺎ ﺃﺩﻳﻨﺎ ﺫﻟﻚ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺃﺩﻯ‬
‫ﺇﻟﻴﻨﺎ"ﺍ‪.‬ﻫـ‬

‫ﻭﺃﺅ ﹼﻛﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ؛ ﻷ ﱠﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﹸﻟ‪‬ﺒﺲ ﻋﻠﻴﻬﻢ ﻳﻈﻨﻮﻥ ﺃﻥ ﻛﻞ ﻣﺎ‬
‫ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺻﺤﻴﺢ ﻋﻨﺪﻫﻢ ﻭﺣﺠﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﺑﻞ‬
 ‫

‬
‫
‬ ‫‪٧‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻫﻨﺎﻙ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ ﻭﺍﻟﻜﺘﺐ ﻣﻦ ﱂ ﻳﻠﺘﺰﻡ ﺃﺻﺤﺎ‪‬ﺎ ﺑﺎﻟﺼﺤﺔ‪ ،‬ﺑﻞ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﺘﺰﻡ ﺃﺻﺤﺎ‪‬ﺎ‬
‫ﺑﺈﻳﺮﺍﺩ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻛﺎﳌﻮﺿﻮﻋﺎﺕ ﻻﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﻓﻤﻦ ﱂ ﻳﻠﺘﺰﻡ ﺍﻟﺼﺤﺔ ﻭﺫﻛﺮ‬
‫ﺍﻟﺴﻨﺪ ﻓﺮﻭﺍﻳﺎﺗﻪ ﲣﻀﻊ ﻟﻠﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﻟﺘﻀﻌﻴﻒ ﻭﺍﻟﻨﻘﺪ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﻛﺘﺐ‬
‫ﲔ ﻭﺟﻮ ِﺩ ﺍﻟﺮﻭﺍﻳ ِﺔ ﰲ ﺍﻟﻜﺘﺐ ﻭﺻﺤﺔ ﺍﻟﺮﻭﺍﻳﺔ ﻓﺘﻨﺒﻪ‬
‫ﻕﺑ ‪‬‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻷﻥ ﺍﳌﺪﺳﻮﺱ ﻓﻴﻬﺎ ﻛﺜﲑ‪ ،‬ﹶﻓﻔﺮ ‪‬‬
‫ﻟﺬﻟﻚ‪.‬‬
‫)‪(١‬‬
‫ﲨﻊ ﺍﻟﺮﻭﺍﺓ ﻭﺧﻂ ﻛﻞ ﺑﻨﺎﻥ‬ ‫ﻓﻼ ﺗﻘﺒﻠ ‪‬ﻦ ﻣﻦ ﺍﻟﺘﻮﺍﺭﺥ ﻛﻠﻤﺎ‬

‫)‪ (١‬ﺃﺭﻯ ﺃﻥ ﻣﻦ ﺍﳌﻔﻴﺪ ﻫﻨﺎ ﻧﻘﻞ ﻣﺎ ﺫﻛﺮﻩ ﺍﻷﺥ ﻓﻴﺼﻞ ﻧﻮﺭ ﰲ ﺳﻠﺴﻠﺔ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻐﺎﺋﺒﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﻴﺚ ﺫﻛﺮ ﻣﺎ ﻧﺼﻪ ﺑﺘﻤﺎﻣﻪ‪ :‬ﺃﻥ‬
‫ﻫﻨﺎﻙ ﺁﻻﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺣﻮ‪‬ﺎ ﻣﺼﺎﺩﺭ ﺍﳌﺴﻠﻤﲔ ﰲ ﺷﱴ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻛﻠﻬﺎ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻣﻨﺴﻮﺑﺔ‬
‫ﺍﻟﻴﻪ ﻭﺇﱃ ﺻﺤﺎﺑﺘﻪ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺇﱃ ﺍﻷﺋﻤﺔ ﺭﲪﻬﻢ ﺍﷲ‪.‬‬

‫ﻭﻭﺿﻊ ﺍﳊﺪﻳﺚ ﻋﺎﺩﺓ ﻗﺪﳝﺔ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺃﺳﺒﺎﺏ ﻫﺆﻻﺀ ﺍﻟﻮﺿﺎﻋﲔ ﺑﲔ ﺯﻧﺎﺩﻗﺔ ﺍﻇﻬﺮﻭﺍ ﺍﻹﳝﺎﻥ ﻭﺍﺑﻄﻨﻮﺍ ﺍﻟﻜﻔﺮ ﻭﻭﺿﻌﻮﺍ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺇﺳﺘﺨﻔﺎﻓﺎ ﺑﺎﻟﺪﻳﻦ ﻭﺗﻠﺒﻴﺴﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻫﻮﺍﺀ ﻭﻋﺼﺒﻴﺎﺕ ﻭﻣﺬﺍﻫﺐ‪ ،‬ﻳﻀﻌﻮﻥ ﻣﺎ ﻳﻨﺘﺼﺮﻭﻥ ﺑﻪ ﳌﺬﺍﻫﺒﻬﻢ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻭﺿﻊ‬
‫ﺫﻟﻚ ﺗﺮﻏﻴﺒﺎ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﻭﺗﺮﻫﻴﺒﺎ ﻣﻦ ﺍﻟﻨﺎﺭ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻛﺮﻫﺎ ﻭﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﻦ ﺗﻜﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬
‫ﻭﻛﺎﻥ ﻹﻧﺘﺸﺎﺭ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺴﲑ ﻭﺍﳌﻐﺎﺯﻱ ﻭﻏﲑﻫﺎ‪ ،‬ﺍﺛﺮ ﺳﲕﺀ ﰲ ﻧﺸﻮﺀ ﻋﻘﺎﺋﺪ ﻣﺎ ﺍﻧﺰﻝ ﺍﷲ ‪‬ﺎ‬
‫ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﺃﺩﺕ ﺑﺪﻭﺭﻫﺎ ﺇﱃ ﻇﻬﻮﺭ ﻓﺮﻕ ﻭﻣﺬﺍﻫﺐ ﺑﺎﻃﻠﻪ ﺟﻞ ﺑﻨﻴﺎ‪‬ﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﺘﻮﺭﻉ ﺃﺻﺤﺎ‪‬ﺎ ﰲ ﺍﻥ ﻳﺼﲑﻭﺍ‬
‫ﻛﻞ ﻣﺎ ﻫﻮﺗﻪ ﻗﻠﻮ‪‬ﻢ ﻭﺃﻧﻔﺴﻬﻢ ﺣﺪﻳﺜﺎ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻷﻭﺍﺋﻞ ﻻ ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﺍﻹﺳﻨﺎﺩ ﺣﱴ ﻭﻗﻌﺖ ﺍﻟﻔﱳ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻜﺎﻥ ﺍﻥ ﺳﺄﻟﻮﺍ ﻋﻦ ﺍﻟﺮﺟﻞ ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴ‪‬ﻨﺔ ﺍﺧﺬﻭﺍ‬
‫ﺣﺪﻳﺜﻪ ﻭﺍﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ﻓﻼ ﻳﺆﺧﺬ ﺣﺪﻳﺜﻪ‬
‫ﻓﺼﺎﺭ ﺍﻹﺳﻨﺎﺩ ﺍﳌﺘﺼﻞ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻭ ﺍﻷﺋﻤﺔ ﺭﲪﻬﻢ ﺍﷲ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﺸﺮﺍﺋﻊ‬
‫ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﺘﺸﺪﺩﻭﺍ ﰲ ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﻛﻞ ﻣﻦ ﻭﻗﻊ ﰲ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﺣﱴ ﻗﻴﻞ ﳍﻢ‪ :‬ﺍﺗﺮﻳﺪﻭﻥ ﺍﻥ ﺗﺰﻭﺟﻮﻩ؟‬
‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺍﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺩﻳﻦ ﻓﺄﻧﻈﺮﻭﺍ ﻋﻤﻦ ﺗﺄﺧﺬﻭﻥ ﺩﻳﻨﻜﻢ‪.‬‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻱ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﺎﻹﺳﻨﺎﺩ ﻗﺒﻞ ﺍﳊﺪﻳﺚ ﻭﻳﻘﻮﻟﻮﺍ‪ :‬ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﺮﻗﻰ ﺍﻟﺴﻄﺢ ﺇﻻ ﺑﺪﺭﺟﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺫﻫﺎﺏ‬
‫ﺍﻟﻌﻠﻢ ﺇﻻ ﺫﻫﺎﺏ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﺍﳕﺎ ﻳﻌﻠﻢ ﺻﺤﺔ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﺍﻥ ﺍﻹﺳﻨﺎﺩ ﺳﻼﺡ ﺍﳌﺆﻣﻦ ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﺳﻼﺡ ﻓﺒﺄﻱ ﺷﻲﺀ ﻳﻘﺎﺗﻞ‪،‬‬
‫ﻭﺍﻥ ﺍﻹﺳﻨﺎﺩ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﻟﻮﻻ ﺍﻹﺳﻨﺎﺩ ﻟﻘﺎﻝ ﻣﻦ ﺷﺎﺀ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺃﻣﺮ ﺩﻳﻨﻪ ﺑﻼ ﺇﺳﻨﺎﺩ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﻳﺮﻗﻰ ﺍﻟﺴﻄﺢ ﺑﻼ ﺳﻠﻢ‪،‬‬
‫ﻭﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺍﳊﺪﻳﺚ ﺑﻼ ﺇﺳﻨﺎﺩ ﻛﻤﺜﻞ ﺣﺎﻃﺐ ﻟﻴﻞ ﳛﻤﻞ ﺣﺰﻣﺔ ﺣﻄﺐ ﻭﻓﻴﻪ ﺍﻓﻌﻰ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻗﻮﺍﻝ ﺑﻴﻨﻮﺍ ﻓﻴﻬﺎ‬
‫ﺍﳘﻴﺔ ﺍﻹﺳﻨﺎﺩ‪.‬‬
 ‫

‬
‫
‬ ‫‪٨‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ ﻭﻟﻨﺸﺮﻉ ﺍﻵﻥ ﰲ ﺑﻴﺎﻥ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻧﺒﺪﺃ ﺑﺬﻛﺮ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﰲ‬
‫)ﻣﻈﻠﻮﻣﻴﺔ ﺍﻟﺰﻫﺮﺍﺀ(‪:‬‬

‫‪ -‬ﺭﻭﻱ ﰲ ﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ )‪...‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺍﺫﻫﺒﻮﺍ ﻓﺈﻥ ﺃﺫﻥ ﻟﻜﻢ ﻭﺇﻻ ﻓﺎﺩﺧﻠﻮﺍ ﻋﻠﻴﻪ‬
‫ﺑﻐﲑ ﺇﺫﻥ‪ ،‬ﻓﻘﺎﻟﺖ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺣﺮﺝ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺪﺧﻠﻮﺍ ﻋﻠﻰ ﺑﻴﱵ ﺑﻐﲑ ﺇﺫﻥ‬
‫ﻓﻐﻀﺐ ﻋﻤﺮ ﻭﻗﺎﻝ ﻣﺎﻟﻨﺎ ﻭﻟﻠﻨﺴﺎﺀ‪ ،‬ﰒ ﺃﻣﺮ ﺃﻧﺎﺳﹰﺎ ﺣﻮﻟﻪ ﺃﻥ ﳛﻤﻠﻮﺍ ﺍﳊﻄﺐ‪ ،‬ﻓﺠﻌﻠﻮﻩ ﺣﻮﻝ‬
‫ﻣﱰﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﰒ ﻧﺎﺩﻯ ﻭﺍﷲ ﻟﺘﺨﺮﺟﻦ ﻳﺎ ﻋﻠﻲ ﻭﺗﺒﺎﻳﻌﻦ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺇﻻ ﺃﺿﺮﻣﺖ ﻋﻠﻰ ﺑﻴﺘﻚ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺩﻋﺎ ﻋﻤﺮ ﺑﺎﻟﻨﺎﺭ ﻓﺄﺿﺮﻣﻬﺎ ﰲ ﺍﻟﺒﺎﺏ ﰒ ﺩﻓﻌﻪ‬
‫ﻓﺪﺧﻞ ﻓﺎﺳﺘﻘﺒﻠﺘﻪ ﻓﺎﻃﻤﺔ ‪ -‬ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ -‬ﻭﺻﺎﺣﺖ ﻳﺎ ﺃﺑﺘﺎﻩ! ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻓﺮﻓﻊ ﻋﻤﺮ ﺳﻴﻔﻪ ‪ -‬ﻭﻫﻮ ﰲ ﻏﻤﺪﻩ ‪ -‬ﻓﻮﺟﺄ ﺑﻪ ﺟﻨﺒﻬﺎ‪ ،‬ﰒ ﺭﻓﻊ ﺍﻟﺴﻮﻁ ﻓﻀﺮﺏ ﺑﻪ‬
‫ﺫﺭﺍﻋﻬﺎ ﻓﻨﺎﺩﺕ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ! ﻟﺒﺌﺲ ﻣﺎ ﺧﻠﻔﻚ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ‪.(١)(..‬‬

‫‪ -‬ﻭﺗﻀﻴﻒ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮﻯ ) ﺃﻥ ﻗﻨﻔﺬﹰﺍ ﺿﺮﺏ ﻓﺎﻃﻤﺔ ﺑﺎﻟﺴﻮﻁ ﻭﺃﳉﺄﻫﺎ ﺇﱃ ﻋﻀﺎﺩﺓ‬

‫ﺑﺎﺏ ﺑﻴﺘﻬﺎ ﻭﺩﻓﻌﻬﺎ ﻓﻜﺴﺮ ﺿﻠﻌﻬﺎ ﻣﻦ ﺟﻨﺒﻬﺎ‪ ،‬ﻓﺄﻟﻘﺖ ﺟﻨﻴﻨﹰﺎ ﻣﻦ ﺑﻄﻨﻬﺎ‪ ،‬ﻓﻠﻢ ﺗﺰﻝ ﺻﺎﺣﺒﺔ‬
‫ﻓﺮﺍﺵ ﺣﱴ ﻣﺎﺗﺖ ﻣﻦ ﺫﻟﻚ ﺷﻬﻴﺪﺓ()‪.(٢‬‬

‫‪ -‬ﻭﰲ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ) -‬ﻛﺎﻥ ﺳﺒﺐ ﻭﻓﺎ‪‬ﺎ ﺃﻥ‬
‫ﻗﻨﻔﺬﹰﺍ ﻣﻮﱃ ﺍﻟﺮﺟﻞ )ﺃﻱ ﻋﻤﺮ( ﻟﻜﺰﻫﺎ ﺑﻨﻌﻞ ﺍﻟﺴﻴﻒ ﺑﺄﻣﺮﻩ‪ ،‬ﻓﺄﺳﻘﻂ ﳏﺴﻨﺎﹰ‪ ،‬ﻓﻤﺮﺿﺖ ﻣﻦ‬
‫ﺫﻟﻚ ﻣﺮﺿﹰﺎ ﺷﺪﻳﺪﹰﺍ ()‪.(١‬‬

‫ﻓﻜﺎﻥ ﺃﻥ ﻇﻬﺮ ﻋﻠﻢ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺍﻟﺬﻱ ﻳﺒﺤﺚ ﰲ ﺃﺣﻮﺍﻝ ﺭﺟﺎﻝ ﺍﻷﺳﺎﻧﻴﺪ ﺍﳌﻨﺘﻬﻴﺔ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻭ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻭ ﺍﻷﺋﻤﺔ ﺭﲪﻬﻢ ﺍﷲ ﳌﻌﺮﻓﺔ ﺻﺤﺔ ﻧﺴﺒﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻭ ﺫﺍﻙ ﺍﻟﻴﻬﻢ ﻣﻦ ﺣﻴﺚ ﺧﻠﻮ ﺇﺳﻨﺎﺩﻫﺎ ﻣﻦ ﻭﺿﺎﻋﲔ ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ‬
‫ﻋﻠﻞ ﻭﺷﺬﻭﺫ‪.‬‬

‫ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﻃﺮﻗﻬﻢ ﺣﺚ ﺍﻷﺋﻤﺔ ﺭﲪﻬﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﺘﺜﺒﺖ ﰲ ﻧﻘﻞ ﺍﻷﺧﺒﺎﺭ ﺑﻌﺪ ﺃﻥ ﻫﺎﳍﻢ ﺣﺠﻢ ﺍﻟﻜﺬﺏ ﻋﻠﻴﻬﻢ‪.‬‬
‫)‪ (١‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﻛﺘﺎﺏ ﺳﻠﻴﻢ ﺑﻦ ﻗﻴﺲ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﻷﻧﺼﺎﺭﻱ)‪ ،(١٤٩‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻌﻠﻮﻳﺔ ﳉﻌﻔﺮ ﺍﻟﻨﻘﺪﻱ)‪ ،(٢٨٦‬ﺟﻮﺍﻫﺮ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻟﻌﻠﻲ ﺍﻟﻜﻮﺭﺍﱐ )‪.(١٠٥/١‬‬
‫)‪ (٢‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﻛﺘﺎﺏ ﺳﻠﻴﻢ ﺑﻦ ﻗﻴﺲ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﻷﻧﺼﺎﺭﻱ )‪ ،(١٥٣‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻌﻠﻮﻳﺔ ﳉﻌﻔﺮ ﺍﻟﻨﻘﺪﻱ )‪ ،(٢٨٧‬ﺟﻮﺍﻫﺮ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻟﻌﻠﻲ ﺍﻟﻜﻮﺭﺍﱐ )‪ ،(١,٧/١‬ﻏﺎﻳﺔ ﺍﳌﺮﺍﻡ ﳍﺎﺷﻢ ﺍﻟﺒﺤﺮﺍﱐ )‪ ،(٣١٨/٥‬ﻣﺄﺳﺎﺓ ﺍﻟﺰﻫﺮﺍﺀ )ﻉ(‪ ،‬ﳉﻌﻔﺮ ﻣﺮﺗﻀﻰ )‪.(١٥٦/٢)،(٣٢٩/ ١‬‬
 ‫

‬
‫
‬ ‫‪٩‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻼ‪ :‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﻋﻤﺮ ﺑﻴﺪﻩ‬ ‫‪ -‬ﻭﺭﻭﻱ ) ﺃﻥ ﻋﻤﺮ ﻫﺪﺩ ﺍﳌﻌﺘﺼﻤﲔ ﰲ ﺑﻴﺖ ﻓﺎﻃﻤﺔ ﻗﺎﺋ ﹰ‬
‫ﻟﻴﺨﺮﺟﻦ ﺃﻭ ﻷﺣﺮﻗﻨﻪ ﻋﻠﻰ ﻣﻦ ﻓﻴﻪ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﻭﻟﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻟﻨﺎﺱ ﺫﻟﻚ ﻣﻦ ﻗﻮﻟﻪ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺇﻧﻜﺎﺭﻫﻢ‪،‬‬
‫ﻗﺎﻝ ﻣﺎ ﺑﺎﻟﻜﻢ؟ ﺃﺗﺮﻭﱏ ﻓﻌﻠﺖ ﺫﻟﻚ؟ ﺇﳕﺎ ﺃﺭﺩﺕ ﺍﻟﺘﻬﻮﻳﻞ ) ﺃﻱ‪ :‬ﻭﱂ ﳛﺮﻕ ﺍﻟﺪﺍﺭ ()‪.(٢‬‬

‫‪ -‬ﻭﺭﻭﻱ ) ﺇﻥ ﺍﻟﻘﻮﻡ ﳌﺎ ﺍﻧﺘﻬﻮﺍ ﺇﱃ ﺍﻟﺒﺎﺏ ﻓﺮﺃ‪‬ﻢ ﻓﺎﻃﻤﺔ ‪ -‬ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ -‬ﺃﻏﻠﻘﺖ‬

‫ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻮﻫﻬﻢ ﻭﻫﻰ ﻻ ﺗﺸﻚ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺇﻻ ﺑﺈﺫ‪‬ﺎ‪ ،‬ﻓﻀﺮﺏ ﻋﻤﺮ ﺍﻟﺒﺎﺏ ﺑﺮﺟﻠﻪ‬
‫ﻓﻜﺴﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺳﻌﻒ‪ ،‬ﰒ ﺩﺧﻠﻮﺍ ﻓﺄﺧﺮﺟﻮﺍ ﻋﻠﻴﹰﺎ ﻣﻠﺒﺒﹰﺎ )ﺃﻱ ﻣﻘﻴﺪﹰﺍ ﻣﻐﻠﻮﺑﹰﺎ ﻋﻠﻰ ﺃﻣﺮﻩ(‪،‬‬
‫ﻓﺨﺮﺟﺖ ﻓﺎﻃﻤﺔ ‪ -‬ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ -‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﺮﻣﻠﲎ ﻣﻦ ﺯﻭﺟﻲ؟ ﻭﺍﷲ‬
‫ﺇﻥ ﱂ ﺗﻜﻒ ﻋﻨﻪ ﻷﻧﺸﺮﻥ ﺷﻌﺮﻱ! ﻭﻷﺷﻘﻦ ﺟﻴﱯ! ﻭﻵﺗﲔ ﻗﱪ ﺃﰊ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪،‬‬
‫ﻭﻷﺻﻴﺤﻦ ﺇﱃ ﺭﰊ‪ ،‬ﻓﺄﺧﺬﺕ ﺑﻴﺪﻱ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‪ ،‬ﻭﺧﺮﺟﺖ ﺗﺮﻳﺪ ﻗﱪ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ...‬ﻓﻘﺎﻟﺖ ﻟﺴﻠﻤﺎﻥ  ‪ -‬ﳌﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺮﺩﻫﺎ ‪ :-‬ﻳﺮﻳﺪﻭﻥ ﻗﺘﻞ ﻋﻠﻲ؟ ﻣﺎ ﻋﻠﻰ ﻋﻠﻲ‬
‫ ﺻﱪ‪ ،‬ﻓﺪﻋﲎ ﺣﱴ ﺁﺗﻰ ﻗﱪ ﺃﰊ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻓﺄﻧﺸﺮ ﺷﻌﺮﻱ‪ ،‬ﻭﺃﺷﻖ ﺟﻴﱯ‪،‬‬
‫ﻭﺃﺻﻴﺢ ﺇﱃ ﺭﰊ‪ ،‬ﻓﻘﺎﻝ ﺳﻠﻤﺎﻥ‪ : :‬ﺇﱐ ﺃﺧﺎﻑ ﺃﻥ ﳜﺴﻒ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻓﻌﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺑﻌﺜﲎ ﺇﻟﻴﻚ ﻳﺄﻣﺮﻙ ﺃﻥ ﺗﺮﺟﻌﻰ ﺇﱃ ﺑﻴﺘﻚ ﻭﺗﻨﺼﺮﰲ‪ ،‬ﻓﻘﺎﻟﺖ ﺇﺫﹰﺍ ﺃﺭﺟﻊ ﻭﺃﺻﱪ ﻭﺃﲰﻊ ﻟﻪ ﻭﺃﻃﻴﻊ‬
‫()‪.(٣‬‬

‫)‪ (١‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﺩﻻﺋﻞ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻟﻠﻄﱪﻱ‪ -‬ﺍﻟﺸﻴﻌﻲ‪ ،(١٣٥) -‬ﺍﻧﻈﺮ ‪ -‬ﺃﻳﻀﹰﺎ ‪ : -‬ﺻﺮﺍﻁ ﺍﻟﻨﺠﺎﺓ ﻟﻠﻤﲑﺯﺍ ﺟﻮﺍﺩ ﺍﻟﺘﱪﻳﺰﻱ )‪،(٤٤١/٣‬‬
‫ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(١٧/٤٣‬ﻣﺴﺘﺪﺭﻙ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﻟﻌﻠﻲ ﺍﻟﻨﻤﺎﺯﻱ ﺍﻟﺸﺎﻫﺮﻭﺩﻱ)‪ ،(٦٢/٨‬ﺍﻟﻠﻤﻌﺔ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻟﻠﺘﱪﻳﺰﻱ‬
‫ﺍﻷﻧﺼﺎﺭﻱ)‪ ،(٨٥١‬ﻣﻮﺳﻮﻋﺔ ﺷﻬﺎﺩﺓ ﺍﳌﻌﺼﻮﻣﲔ )ﻉ( ﳉﻨﺔ ﺍﳊﺪﻳﺚ ﰲ ﻣﻌﻬﺪ ﺑﺎﻗﺮ ﺍﻟﻌﻠﻮﻡ )ﻉ( )‪ ،(٢٣٥/١‬ﺍﻷﺳﺮﺍﺭ ﺍﻟﻔﺎﻃﻤﻴﺔ ﶈﻤﺪ ﻓﺎﺿﻞ‬
‫ﺍﳌﺴﻌﻮﺩﻱ)‪ ،(٣٢٨‬ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻌﺎﻣﻠﻲ )‪ ،(٢٢٤،٢١٥/٧‬ﻣﺄﺳﺎﺓ ﺍﻟﺰﻫﺮﺍﺀ )ﻉ( ﳉﻌﻔﺮ ﻣﺮﺗﻀﻰ)‪.(١٣٤،٦٥/٢‬‬
‫)‪ (٢‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﺍﻻﺣﺘﺠﺎﺝ ﻟﻠﻄﱪﺳﻲ )‪ ،(١,٥/١‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ)‪ ،(٢,٤/٢٨‬ﺣﻴﺎﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ )ﻉ( ﻋﻦ ﻟﺴﺎﻧﻪ ﶈﻤﺪ‬
‫ﳏﻤﺪﻳﺎﻥ )‪ ،(١٥/٣‬ﳎﻤﻊ ﺍﻟﻨﻮﺭﻳﻦ ﻷﰊ ﺍﳊﺴﻦ ﺍﳌﺮﻧﺪﻱ)‪ ،(٨‬ﻣﻮﺳﻮﻋﺔ ﺷﻬﺎﺩﺓ ﺍﳌﻌﺼﻮﻣﲔ )ﻉ( ﻟﻠﺠﻨﺔ ﺍﳊﺪﻳﺚ ﰲ ﻣﻌﻬﺪ ﺑﺎﻗﺮ ﺍﻟﻌﻠﻮﻡ )ﻉ(‬
‫)‪ ،(١٦٦/١‬ﺑﻴﺖ ﺍﻷﺣﺰﺍﻥ ﻟﻌﺒﺎﺱ ﺍﻟﻘﻤﻲ)‪ ،(٨‬ﺃﻟﻒ ﺳﺆﺍﻝ ﻭﺇﺷﻜﺎﻝ ﻟﻌﻠﻲ ﺍﻟﻜﻮﺭﺍﱐ ﺍﻟﻌﺎﻣﻠﻲ)‪ ،(٣٣٩ /١‬ﺍﻷﺳﺮﺍﺭ ﺍﻟﻔﺎﻃﻤﻴﺔ ﶈﻤﺪ ﻓﺎﺿﻞ‬
‫ﺍﳌﺴﻌﻮﺩﻱ)‪ ،(١١٤‬ﻣﺄﺳﺎﺓ ﺍﻟﺰﻫﺮﺍﺀ )ﻉ( ﳉﻌﻔﺮ ﻣﺮﺗﻀﻰ)‪.(١٧٩/٢‬‬
‫)‪ (٣‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻟﻠﻤﻔﻴﺪ)‪ ،(١٨٦‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(٢٢٧/٢٨‬ﺗﻔﺴﲑ ﺍﻟﻌﻴﺎﺷﻲ ﻟﻠﻌﻴﺎﺷﻲ)‪ ،(٦٧/٢‬ﺟﻮﺍﻫﺮ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻟﻌﻠﻲ ﺍﻟﻜﻮﺭﺍﱐ)‪ ،(١١/١‬ﳎﻤﻊ ﺍﻟﻨﻮﺭﻳﻦ ﻷﰊ ﺍﳊﺴﻦ ﺍﳌﺮﻧﺪﻱ)‪ ،(٧٧‬ﻣﻮﺳﻮﻋﺔ ﺷﻬﺎﺩﺓ ﺍﳌﻌﺼﻮﻣﲔ )ﻉ( ﻟﻠﺠﻨﺔ ﺍﳊﺪﻳﺚ ﰲ ﻣﻌﻬﺪ‬
 ‫

‬
‫
‬ ‫‪١٠‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫‪ -‬ﻭﺭﻭﻯ )‪ ...‬ﺃﻧﻪ ﻛﺘﺐ ﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﻓﺎﻃﻤﺔ ﻛﺘﺎﺑﹰﺎ ﺑﺮﺩ ﻓﺪﻙ ﳍﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﺨﺮﺟﺖ‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﻣﻌﻬﺎ‪ ،‬ﻓﻠﻘﻴﻬﺎ ﻋﻤﺮ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺑﻨﺖ ﳏﻤﺪ ﻣﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻣﻌﻚ؟ ﻓﻘﺎﻟﺖ‪:‬‬
‫ﻛﺘﺎﺏ ﻛﺘﺐ ﱄ ﺃﺑﻮ ﺑﻜﺮ ﺑﺮﺩ ﻓﺪﻙ‪ ،‬ﻓﻘﺎﻝ ﻫﻠﻤﻴﻪ ﺇﱄ! ﻓﺄﺑﺖ ﺃﻥ ﺗﺪﻓﻌﻪ ﺇﻟﻴﻪ! ﻓﺮﻓﺴﻬﺎ ﺑﺮﺟﻠﻪ‪،‬‬
‫ﻼ ﺑﺎﺑﻦ ﺍﲰﻪ ﺍﶈﺴﻦ‪ ،‬ﻓﺄﺳﻘﻄﺖ ﺍﶈﺴﻦ ﻣﻦ ﺑﻄﻨﻬﺎ ﰒ ﻟﻄﻤﻬﺎ‪ ،‬ﻓﻜﺄﱐ ﺃﻧﻈﺮ ﺇﱃ‬ ‫ﻭﻛﺎﻧﺖ ﺣﺎﻣ ﹰ‬
‫ﻗﺮﻁ ﰲ ﺃﺫ‪‬ﺎ ﺣﲔ ﻭﻗﻌﺖ‪ ،‬ﰒ ﺃﺧﺬ ﺍﻟﻜﺘﺎﺏ ﻓﺨﺮﻗﻪ‪ ،‬ﻓﻤﻀﺖ ﻭﻣﻜﺜﺖ ﲬﺴﺔ ﻭﺳﺒﻌﲔ ﻳﻮﻣﹰﺎ‬
‫ﻣﺮﻳﻀﺔ ﳑﺎ ﺿﺮ‪‬ﺎ ﻋﻤﺮ ﰒ ﻗﺒﻀﺖ ()‪.(١‬‬

‫‪ -‬ﻭﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ) ﺃﻥ ﺍﻟﺬﻱ ﻛﺴﺮ ﺿﻠﻌﻬﺎ ﻫﻮ ﻋﻤﺮ ﻳﻮﻡ ﺍﻟﺴﻘﻴﻔﺔ ﺃﺛﻨﺎﺀ ﻫﺠﻮﻣﻬﻢ‬
‫ﻋﻠﻰ ﺩﺍﺭ ﻋﻠﻲ‪ ،‬ﻛﻤﺎ ﺗﺰﻋﻢ ﺍﻟﺸﻴﻌﺔ ()‪.(٢‬‬

‫ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ -‬ﻣﻊ ﺇﻏﻔﺎﱄ ﻟﺮﻭﺍﻳﺎﺕ ﻛﺜﲑﺓ ﺃﺧﺮﻯ ﻣﺘﻌﺎﺭﺿﺔ ‪ -‬ﺧﺸﻴﺔ‬
‫ﺍﻹﻃﺎﻟﺔ‪ ،‬ﻭﻓﻴﻤﺎ ﺫﻛﺮﺗﻪ ﻛﻔﺎﻳﺔ ﻷﻭﱃ ﺍﻷﻟﺒﺎﺏ‪.‬‬

‫ ﻋﺮﺽ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻠﻰ ﻣﻴﺰﺍﻥ ﺍﻟﻨﻘﺪ ﺍﻟﻌﻠﻤﻲ‪:‬‬

‫‪ -١‬ﺇﻥ ﺍﻟﻨﺎﻇﺮ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﳚﺪ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻻ ﺗﻜﺎﺩ ﺭﻭﺍﻳﺔ‬
‫ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﲣﻠﻮ ﻣﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﺣﺮﻕ ﺍﻟﺪﺍﺭ ﻫﻮ ﻋﻤﺮ‬
‫‪ ،‬ﻭﺃﺧﺮﻯ ﺗﻘﻮﻝ ﻫﻮ ﻗﻨﻔﺬ‪ ،‬ﻭﺃﺧﺮﻯ ﺗﺪﻋﻲ ﺃﻥ ﻋﻤﺮ  ﻫ ‪‬ﻢ ﺑﺘﺤﺮﻳﻖ ﺍﻟﺪﺍﺭ ﻭﱂ ﻳﻔﻌﻞ‪،‬‬
‫ﻭﰲ ﺃﺧﺮﻯ ﺍﻟﺬﻱ ﺗﻌﺪﻯ ﻋﻠﻰ ﻓﺎﻃﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﺑﺎﻟﻀﺮﺏ ﻭﺇﺳﻘﺎﻁ ﺟﻨﻴﻨﻬﺎ ﻫﻮ‬
‫ﻋﻤﺮ ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ‪ :‬ﻫﻮ ﻗﻨﻔﺬ ﻣﻮﱃ ﻋﻤﺮ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺗﺰﻋﻢ ﺃﻥ ﺍﳊﺎﺩﺛﺔ ﺣﺼﻠﺖ ﻳﻮﻡ ﺍﻟﺴﻘﻴﻔﺔ‪،‬‬

‫ﺑﺎﻗﺮ ﺍﻟﻌﻠﻮﻡ )ﻉ( )‪ ،(١٦٣/١‬ﻏﺎﻳﺔ ﺍﳌﺮﺍﻡ ﳍﺎﺷﻢ ﺍﻟﺒﺤﺮﺍﱐ)‪ ،(٣٣٨/ ٥‬ﺃﻟﻒ ﺳﺆﺍﻝ ﻭﺇﺷﻜﺎﻝ ﻟﻌﻠﻲ ﺍﻟﻜﻮﺭﺍﱐ)‪ ،(٤,٥/٢‬ﺍﻷﺳﺮﺍﺭ ﺍﻟﻔﺎﻃﻤﻴﺔ‬
‫ﶈﻤﺪ ﻓﺎﺿﻞ ﺍﳌﺴﻌﻮﺩﻱ)‪ ،(١١٧‬ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻌﺎﻣﻠﻲ)‪ ،(٢٠٦/٧‬ﻣﺄﺳﺎﺓ ﺍﻟﺰﻫﺮﺍﺀ )ﻉ(‪ ،‬ﳉﻌﻔﺮ ﻣﺮﺗﻀﻰ)‪،١٧٣/٢) ،(٣١٩ ،١٧٣/١‬‬
‫‪(..٣ ،٢٩٢،٢٨٣،٢٧٦،٢٥٥‬‬
‫)‪ (١‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﺍﻻﺧﺘﺼﺎﺹ ﻟﻠﻤﻔﻴﺪ )‪ ،(١٨٥‬ﻣﻮﺳﻮﻋﺔ ﺃﺣﺎﺩﻳﺚ ﺃﻫﻞ ﺍﻟﺒﻴﺖ )ﻉ( ﳍﺎﺩﻱ ﺍﻟﻨﺠﻔﻲ )‪ ،(٤٢٤/٨‬ﺍﻟﻠﻤﻌﺔ ﺍﻟﺒﻴﻀﺎﺀ‬
‫ﻟﻠﺘﱪﻳﺰﻱ ﺍﻷﻧﺼﺎﺭﻱ)‪ ،(٣١٢‬ﺟﻮﺍﻫﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻟﻌﻠﻲ ﺍﻟﻜﻮﺭﺍﱐ )‪ ،(١١١/١‬ﻣﻮﺳﻮﻋﺔ ﺷﻬﺎﺩﺓ ﺍﳌﻌﺼﻮﻣﲔ )ﻉ( ﻟﻠﺠﻨﺔ ﺍﳊﺪﻳﺚ ﰲ ﻣﻌﻬﺪ ﺑﺎﻗﺮ‬
‫ﺍﻟﻌﻠﻮﻡ )ﻉ( )‪ ،(١٧٩/١‬ﺑﻴﺖ ﺍﻷﺣﺰﺍﻥ ﻟﻌﺒﺎﺱ ﺍﻟﻘﻤﻲ )‪ ،(١٥٨‬ﻣﺄﺳﺎﺓ ﺍﻟﺰﻫﺮﺍﺀ )ﻉ( ﳉﻌﻔﺮ ﻣﺮﺗﻀﻰ)‪.(٦٣/٢) (١٧٣/١‬‬
‫)‪ (٢‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﺍﻷﻣﺎﱄ ﻟﻠﻤﻔﻴﺪ)‪ ،(٤٩‬ﻗﺮﺓ ﺍﻟﻌﻴﻨﲔ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺮﻳﻘﲔ ﶈﻤﺪ ﺣﻴﺎﺓ ﺍﻷﻧﺼﺎﺭﻱ )‪ ،(٣٨‬ﻣﺄﺳﺎﺓ ﺍﻟﺰﻫﺮﺍﺀ )ﻉ( ﳉﻌﻔﺮ‬
‫ﻣﺮﺗﻀﻰ )‪.(١٧٥/١‬‬
 ‫

‬
‫
‬ ‫‪١١‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﺏ ﻣ ‪‬ﻦ ﺃﰉ ﺑﻜﺮ ‬
‫ﻭﺃﺧﺮﻯ ﺗﺰﻋﻢ ﺃ‪‬ﺎ ﺑﻌﺪ ﺣﺼﻮﻝ ﻓﺎﻃﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﻋﻠﻰ ﻛﺘﺎ ٍ‬
‫ﺑﻔﺪﻙ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﻭﺍﻻﺿﻄﺮﺍﺏ‪.‬‬

‫ﻓﻬﺬﺍ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺸﺪﻳﺪ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺬﺏ ﻭﻭﺿﻊ ﻫﺬﻩ ﺍﻷﺳﻄﻮﺭﺓ‬
‫ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﻟﻺﻓﺴﺎﺩ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ‪ -‬ﻣﻊ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺳﺎﻗﻄﺔ ﻣﻦ ﺣﻴﺚ ﺍﻹﺳﻨﺎﺩ ‪-‬‬
‫ﻓﺎﺟﺘﻤﻊ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺳﻘﻮﻁ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻭﺍﺿﻄﺮﺍﺏ ﻣﺘﻮ‪‬ﺎ ﳑﺎ ﻳﺘﻌﺬﺭ ﻣﻌﻪ ﺍﳉﻤﻊ ﺑﻴﻨﻬﺎ {‬
‫‬

‫)‪(١‬‬
‫‪z y x w v u t s r q po‬‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫‪ -٢‬ﻛﻴﻒ ﻳﺮﺿﻰ ﻋﻠﻲ  ﺃﻥ ﻳ‪‬ﺼﻨﻊ ﺑﺰﻭﺟﺘﻪ ‪ -‬ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ  ﻭﺑﻀﻌﺘﻪ ‪ -‬ﻛﻞ‬

‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﳋﻄﲑﺓ ﻭﻫﻮ ﻻ ﳛﺮﻙ ﺳﺎﻛﻨﹰﺎ ﻣﻊ ﺃﻧﻪ ﺍﻟﻌﺮﰊ ﺍﻟﻘﺮﺷﻲ ﺍﳍﺎﴰﻲ ﺍﻟﺒﻄﻞ ﺍﻟﺬﻱ ﻻ‬
‫ﳜﺎﻑ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ ‪.‬‬

‫ﻓﺘﺨﻴﻞ ﻳﺎ ﻣﻦ ‪‬ﺗﺠِﻞ ﻋﻠﻴﹰﺎ  ﺇﻥ ﻓﹸﻌﻞ ﻫﺬﺍ ﺑﺄﻫﻠﻚ‪ ،‬ﻓﻤﺎ ﺃﻧﺖ ﺻﺎﻧﻊ ‪ -‬ﻣﻊ ﺍﻟﻔﺮﻕ‬
‫ﺍﻟﺸﺎﺳﻊ ﺑﻴﻨﻚ ﻭﺑﲔ ﻋﻠﻲ  ‪ -‬ﻭﻟﻴﺴﺖ ﺯﻭﺟﺘﻚ ﻛﻔﺎﻃﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ؟!‬

‫ﻓﺈﻥ ﻗﻠﺖ ﻗﺪ ﺫﻛﺮﺕ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪..." :‬ﻓﻮﺛﺐ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻓﺄﺧﺬ ﺑﺘﻼﺑﻴﺐ ﻋﻤﺮ ﰒ ﻫﺰﻩ ﻓﺼﺮﻋﻪ ﻭﻭﺟﺄ ﺃﻧﻔﻪ ﻭﺭﻗﺒﺘﻪ ﻭﻫﻢ ﺑﻘﺘﻠﻪ‪ ،‬ﻓﺬﻛﺮ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ ﻭﻣﺎ ﺃﻭﺻﻰ ﺑﻪ ﻣﻦ ﺍﻟﺼﱪ ﻭﺍﻟﻄﺎﻋﺔ‪.(٢)"...‬‬

‫ﺃﻗﻮﻝ ﻟﻚ‪ :‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺰﻳﺪ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﺿﻄﺮﺍﺑﺎﹰ؛ ﻷﻥ ﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﱂ ﺗﺬﻛﺮﻫﺎ ﻭﻫﺬﻩ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺗﻌﺎﺭﺽ ﻋﻘﻴﺪﺓ ﺍﻟﻌﺼﻤﺔ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﺍﻟﻨﺴﻴﺎﻥ ﻋﻠﻰ ﺍﻷﺋﻤﺔ‪.‬‬
‫‪ -‬ﻭﺇﻥ ﺳﻠﻤﻨﺎ ﺟﺪ ﹰﻻ ﺃﻥ ﻫﺬﺍ ﻗﺪ ﻭﻗﻊ ‪ -‬ﻓﻠﻤﺎﺫﺍ ﺗﺄﺧﺮ ﻋﻠﻰ  ﺣﱴ ﺩﺧﻞ ﻋﻤﺮ ‬
‫ﺍﻟﺒﻴﺖ ﻭﺿﺮﺏ ﻓﺎﻃﻤﺔ ﻭﻛﺴﺮ ﺿﻠﻌﻬﺎ ﻭﺃﺳﻘﻂ ﺟﻨﻴﻨﻬﺎ ﻭﺣﺮﻕ ﺩﺍﺭﻫﺎ‪ ،‬ﺑﻞ ﳌﺎﺫﺍ ﱂ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ )‪.(٨٢‬‬

‫)‪ (٢‬ﻛﺘﺎﺏ ﺳﻠﻴﻢ ﺑﻦ ﻗﻴﺲ ﲢﻘﻴﻖ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﻷﻧﺼﺎﺭﻱ )‪ ،(٣٨٧‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(١٩٨/٤٣) ،(٢٩٩/٢٨‬ﺍﻟﻠﻤﻌﺔ ﺍﻟﺒﻴﻀﺎﺀ‬
‫ﻟﻠﺘﱪﻳﺰﻱ ﺍﻷﻧﺼﺎﺭﻱ )‪ ، (٨٧‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻌﻠﻮﻳﺔ ﳉﻌﻔﺮ ﺍﻟﻨﻘﺪﻱ )‪ ،(٢٨٧‬ﳎﻤﻊ ﺍﻟﻨﻮﺭﻳﻦ ﻷﰊ ﺍﳊﺴﻦ ﺍﳌﺮﻧﺪﻱ )‪ ،(٨١‬ﺑﻴﺖ ﺍﻷﺣﺰﺍﻥ ﻟﻌﺒﺎﺱ‬
‫ﺍﻟﻘﻤﻲ )‪ ،(١١٥‬ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻌﺎﻣﻠﻲ )‪ ،(٢٣٤/٧‬ﻣﺄﺳﺎﺓ ﺍﻟﺰﻫﺮﺍﺀ )ﻉ( ﳉﻌﻔﺮ ﻣﺮﺗﻀﻰ‪.‬‬
 ‫

‬
‫
‬ ‫‪١٢‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺎﻟﺪﻭﺭ ﻋﻠﻰ ﺯﻣﻨﻬﻢ ﻛﺎﻧﺖ ﺻﻐﲑﺓ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﻛﻞ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻟﻠﻮﺻﻮﻝ ﻭﺍﻟﺪﻓﺎﻉ‬
‫ﻋﻦ ﺯﻭﺟﺘﻪ‪.‬‬

‫ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﺇﻥ ﺳﺒﺐ ﻋﺪﻡ ﺩﻓﺎﻋﻪ ﻋﻦ ﺑﻀﻌﺔ ﺭﺳﻮﻝ ﺍﷲ  ﺃﻥ ﺍﻟﻨﱮ  ﺃﻭﺻﺎﻩ ﺃﻥ ﻫﺬﺍ‬
‫ﺳﻴﺤﺼﻞ ﻭﺃﻣﺮﻩ ﺑﺎﻟﺼﱪ ﻷﺟﻞ ﻣﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﻗﻠﺖ ‪ :‬ﺃﻱ ﻣﺼﻠﺤﺔ ﻟﻺﺳﻼﻡ ﺍﻟﱴ ﺗﺘﻜﻠﻢ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺻﺮﺡ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻚ ﺃﻥ ﺍﻟﻨﺎﺱ‬
‫ﺍﺭﺗﺪﻭﺍ ﺑﻌﺪ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ  ﻭﱂ ﻳﺒ ‪‬ﻖ ﺇﻻ ﺍﻟﻨﻔﺮ ﺍﻟﻴﺴﲑ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺎﻭﺯﻭﻥ ﻋﺪﺩ ﺃﺻﺎﺑﻊ‬
‫ﺍﻟﻴﺪﻳﻦ؟ ﻓﺄﻱ ﻣﺼﻠﺤﺔ ﻟﻺﺳﻼﻡ ﺑﺎﻟﺴﻜﻮﺕ ﻋﻦ "ﺍﳌﺮﺗﺪﻳﻦ" ﻭﺗﺮﻛﻬﻢ ﻳﻌﻴﺜﻮﻥ ﰲ ﺍﻷﺭﺽ‬
‫ﻓﺴﺎﺩﺍﹰ؟!‬

‫ﰒ ﻣﺎ ﻋﻼﻗﺔ ﺍﻟﺪﻓﺎﻉ ﻭﺍﻟﺬﺏ ﻋﻦ ﺍﻟﺰﻭﺟﺔ ﺑﻞ ﻋﻦ ﺑﻀﻌﺔ ﺭﺳﻮﻝ ﺍﷲ  ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ‬

‫ﺍﻟﺪﻳﻦ؟ ﺇﻥ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻫﻮ ﺣﻔﻆ ﺣﻘﻮﻕ ﻭﻛﺮﺍﻣﺔ ﺯﻭﺟﺘﻪ ﻛﻤﺎ ﺃﻣﺮ‬
‫ﺑﺬﻟﻚ ﺭﺑﻨﺎ‪ (١)z µ´ ³ { :‬ﺣﱴ ﻭﻟﻮ ﻛﻠﻒ ﺫﻟﻚ ﺣﻴﺎﺓ ﺍﻟﺰﻭﺝ‪" :‬ﻣﻦ ﻣﺎﺕ‬ ‫‬ ‫‬

‫ﺩﻭﻥ ﻋﺮﺿﻪ ﻓﻬﻮ ﺷﻬﻴﺪ" ﻛﻤﺎ ﺃﺧﱪ ﺑﺬﻟﻚ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‪ ،‬ﻓﻜﻴﻒ ﺇﻥ ﻛﺎﻧﺖ ﺑﻨﺖ ﺭﺳﻮﻝ‬
‫ﺍﷲ  ﻭﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﺍﻟﱴ ﻣﻦ ﺁﺫﺍﻫﺎ ﻓﻘﺪ ﺁﺫﻯ ﺭﺳﻮﻝ ﺍﷲ  ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ؟!‬

‫ﻭﺇﻧﻪ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺫﻯ ﳍﺎ ﺃﻥ ﺗﺮﻯ ‪‬ﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﺄﺳﺎﻭﻳﺔ‪ ،‬ﻭﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ﻋﻠﻲ‬
‫ﺯﻭﺟﻬﺎ ﻻ ﳛﺮﻙ ﺳﺎﻛﻨﺎﹰ‪ ،‬ﻓﻴﺠﺘﻤﻊ ﻋﻠﻴﻬﺎ ﺍﻷﻟﹶﻤﺎﻥ ﺍﳊﺴﻲ ﻭﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭ‪‬ﺬﺍ ﻗﺪ ﺍ‪‬ﻤﻨﺎ ﻋﻠﻴﹰﺎ ‪،‬‬
‫ﺃﺭﺩﻧﺎ ﻫﺬﺍ ﺃﻭ ﱂ ﻧﺮﺩﻩ‪ ،‬ﺃﻧﻪ ﻗﺪ ﺷﺎﺭﻙ ﰲ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻟﺒﻀﻌﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪،‬‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺗﻘﺎﻋﺴﻪ ﻋﻦ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﺗﺰﻭﳚﻪ‬
‫ﻼ ﻋﻦ ﺗﺴﻤﻴﻪ‬ ‫ﺃﻡ ﻛﻠﺜﻮﻡ ‪ -‬ﺍﺑﻨﺘﻪ ﻣﻦ ﻓﺎﻃﻤﺔ ‪ -‬ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ‪ ،‬ﻓﻀ ﹰ‬
‫ﺃﺣﺪ ﺃﻭﻻﺩﻩ ﺑﻌﻤﺮ‪ ،‬ﻭﻛﺬﺍ ﻓﻌﻞ ﻭﻟﺪﺍﻫﺎ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻛﻤﺎ ﺳﻴﺄﰐ ‪.-‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ )‪.(١٩‬‬

 ‫

‬
‫
‬ ‫‪١٣‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﻳﺰﻋﻢ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺃﻥ ﻓﺎﻃﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﺑﻘﻴﺖ ﺑﻌﺪ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ‬
‫ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﲬﺴﹰﺎ ﻭﺳﺒﻌﲔ ﻳﻮﻣﺎﹰ‪ ،‬ﺣﱴ ﺗﻮﻓﺎﻫﺎ ﺍﷲ‪.‬‬

‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻛﺴﺮ ﺿﻠﻌﻬﺎ ﻭﺇﺳﻘﺎﻁ ﺟﻨﻴﻨﻬﺎ ﺣﺼﻞ ﳍﺎ ﺑﻌﺪ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ  ﻣﺒﺎﺷﺮﺓ‬
‫ﻳﻮﻡ ﺍﻟﺴﻘﻴﻔﺔ ﻭﺗﺬﻛﺮ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃ‪‬ﺎ ﺑﻌﺪ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻻﺯﺍﻟﺖ ﺻﺎﺣﺒﺔ ﻓﺮﺍﺵ ﺣﱴ ﺗﻮﻓﺎﻫﺎ‬
‫ﺍﷲ‪.‬‬

‫ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻳﺰﻋﻢ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺃ‪‬ﺎ ﺑﻌﺪ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺫﻫﺒﺖ ﺇﱃ ﺃﰉ ﺑﻜﺮ ‬
‫ﺗﻄﺎﻟﺒﻪ ﺑﻔﺪﻙ!! ﻓﻬﻨﺎ ﺇﺷﻜﺎﻝ ﳛﺘﺎﺝ ﺇﱃ ﺟﻮﺍﺏ‪:‬‬

‫‪ -١‬ﻫﻞ ﻛﺎﻥ ﺳﺒﺐ ﻣﻮ‪‬ﺎ ﺗﺄﺛﺮﻫﺎ ﲜﺮﻭﺣﻬﺎ ﻭﻛﺴﺮ ﺿﻠﻌﻬﺎ ﻭﺇﺳﻘﺎﻁ ﺟﻨﻴﻨﻬﺎ ﻛﻤﺎ‬
‫ﺫﻛﺮﺕ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ؟ ﺃﻡ ﺷﻔﻴﺖ ﻭﺍﺳﺘﺮﺟﻌﺖ ﻗﻮﺍﻫﺎ ﺣﱴ ﺍﺳﺘﻄﺎﻋﺖ ﺍﻟﺬﻫﺎﺏ ﻷﰊ ﺑﻜﺮ‬
‫ﻭﻣﻄﺎﻟﺒﺘﻪ ﺑﻔﺪﻙ؟ ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ! ﻓﻴﻜﻮﻥ ﺳﺒﺐ ﻣﻮ‪‬ﺎ ﺃﻣ ‪‬ﺮ ﺁﺧﺮ ﻻ ﻋﻼﻗﺔ ﻟﻪ‬
‫ﺑﺎﻷﺳﻄﻮﺭﺓ ﺍﳌﺰﻋﻮﻣﺔ‪ ،‬ﺃﻭ ﺃﻥ ﺍﳊﺎﺩﺛﺔ ﱂ ﲢﺼﻞ ﻛﻤﺎ ﻳﻌﺘﻘﺪﻩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﺟﺪ ﹰﻻ ﺑﻮﻗﻮﻉ ﻫﺬﻩ ﺍﻷﺳﻄﻮﺭﺓ‪ ،‬ﻓﻬﻞ ﺍﳌﺪﺓ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺃﻭ ﲬﺴﺔ ﻭﺳﺒﻌﻮﻥ‬
‫ﻳﻮﻣﺎﹰ‪ ،‬ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻛﺎﻓﻴﺔ ﻟﺸﻔﺎﺀ ﻭﻣﻌﺎﻓﺎﺓ ﺍﻣﺮﺃﺓ ﻛﺴﺮ ﺿﻠﻌﻬﺎ ﻭﺃﺳﻘﻂ ﺟﻨﻴﻨﻬﺎ ﻟﺘﺨﺮﺝ‬
‫ﻣﻦ ﺑﻴﺘﻬﺎ ﻭﺗﻄﺎﻟﺐ ﺑﻔﺪﻙ ﺃﺑﺎ ﺑﻜ ٍﺮ ؟ ﺑﻞ ﻛﻴﻒ ﺗﻄﻠﺐ ﺇﺭﺛﻬﺎ ﻛﻤﺎ ﺗﺰﻋﻢ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﻗﻮﻡ‬
‫ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻬﺎ‪ ،‬ﺑﻞ ﻗﺘﻠﻮﺍ ﺟﻨﻴﻨﻬﺎ؟‬

‫ﻭﻣﻦ ﺍﻟﻌﺠﻴﺐ ﺃﻥ ﻳﺮﻭﻱ ﺍﻟﻘﻮﻡ ﻋﻦ ﺃﰉ ﻋﺒﺪ ﺍﷲ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻗﺎﻝ‪ :‬ﻋﺎﺷﺖ ﻓﺎﻃﻤﺔ‬
‫ﺑﻌﺪ ﺃﺑﻴﻬﺎ ﲬﺴﺔ ﻭﺳﺒﻌﲔ ﻳﻮﻣﹰﺎ ﱂ ﺗﺮ ﻛﺎﺷﺮﺓ ﻭﻻ ﺿﺎﺣﻜﺔ‪ ،‬ﺗﺄﰐ ﻗﺒﻮﺭ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﻛﻞ ﲨﻌﺔ )‬
‫ﺃﻱ ﺃﺳﺒﻮﻉ ( ﻣﺮﺗﲔ‪ :‬ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ ﻓﺘﻘﻮﻝ‪ :‬ﻫﺎﻫﻨﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻫﺎﻫﻨﺎ ﻛﺎﻥ‬
‫ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻛﺎﻧﺖ ﺗﺼﻠﻲ ﻫﻨﺎﻙ ﻭﺗﺪﻋﻮ‪ ،‬ﺣﱴ ﻣﺎﺗﺖ ‪ -‬ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ -‬ﻓﻬﻞ ﻫﺬﻩ‬
‫ﺣﺎﻝ ﻣﻦ ﻛﺴﺮ ﺿﻠﻌﻬﺎ ﻭﺃﺳﻘﻂ ﺟﻨﻴﻨﻬﺎ؟!)‪.(١‬‬

‫)‪ (١‬ﺍﻟﻜﺎﰲ ﻟﻠﻜﻠﻴﲏ )‪.(٢٢٨/٣‬‬

 ‫

‬
‫
‬
‫‪١٤‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﻣﻦ ﺍﳌﻨﺎﺳﺐ ﻫﻨﺎ ﺃﻥ ﻧﺬﻛﺮ ﻗﻮﻝ ﺃﺣﺪ ﺃﻋﻼﻡ ﺍﻟﺸﻴﻌﺔ ‪ -‬ﻭﻫﻮ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ‪ -‬ﺣﻴﺚ‬
‫ﻳﻘﻮﻝ‪..." :‬ﻭﻟﻜﻦ ﻗﻀﻴﺔ ﺍﻟﺰﻫﺮﺍﺀ ﻭﻟﻄﻢ ﺧﺪﻫﺎ ﳑﺎ ﻻ ﻳﻜﺎﺩ ﻳﻘﺒﻠﻪ ﻭﺟﺪﺍﱐ ﻭﻳﺘﻘﺒﻠﻪ ﻋﻘﻠﻲ‪،‬‬
‫ﻭﺗﻘﺘﻨﻊ ﺑﻪ ﻣﺸﺎﻋﺮﻱ‪ ،‬ﻻ ﻷﻥ ﺍﻟﻘﻮﻡ ﻳﺘﺤﺮﺟﻮﻥ ﻭﻳﺘﻮﺭﻋﻮﻥ ﻣﻦ ﻫﺬﻩ ﺍﳉﺮﺃﺓ‪ ،‬ﺑﻞ ﻷﻥ ﺍﻟﺴﺠﺎﻳﺎ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﺭﻛﺰ‪‬ﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺯﺍﺩ‪‬ﺎ ﺗﺄﻳﻴﺪﹰﺍ ﻭﺗﺄﻛﻴﺪﹰﺍ ﲤﻨﻊ ﺑﺸﺪﺓ‬
‫ﺃﻥ ﺗﻀﺮﺏ ﺍﳌﺮﺃﺓ")‪.(١‬‬

‫ﻭﺍﳌﺘﺄﻣﻞ ﳊﺎﻝ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﳚﺪ ﺫﻟﻚ ﺟﻠﻴﺎﹰ‪ ،‬ﻓﻜﻴﻒ ﺑﻌﺪ ﺃﻥ ﺯﻳﻨﻬﻢ ﺍﷲ ﺑﺰﻳﻨﺔ‬
‫ﺍﻹﳝﺎﻥ؟!‬

‫ﻭﻟﻌﻞ ﰲ ﻗﺼﺔ ﺃﰊ ﺟﻬﻞ ﻟﻴﻠﺔ ﺍﳍﺠﺮﺓ ﻣﺎ ﻳﺆﻛﺪ ﻫﺬﺍ‪ ،‬ﻋﻨﺪﻣﺎ ﺣﺎﺻﺮ ﻛﻔﺎﺭ ﻗﺮﻳﺶ ﺑﻴﺖ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺳﺄﻝ ﺃﺣ ‪‬ﺪ ﺍﻟﻔﺘﻴﺎﻥ ﻣﻦ ﺍﻟﺬﻳﻦ ﺣﺎﺻﺮﻭﺍ ﺍﻟﺒﻴﺖ ﺃﺑﺎ ﺟﻬﻞ ﻋﻦ‬
‫ﻋﻠﺔ ﻋﺪﻡ ﺍﻗﺘﺤﺎﻣﻬﻢ ﻟﺒﻴﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻧﺘﻈﺎﺭ ﺧﺮﻭﺟﻪ ؟ ﻓﻌﻨ‪‬ﻔﻪ‬
‫ﻼ‪ :‬ﻭﳛﻚ ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﺘﺤﺪﺙ ﺍﻟﻌﺮﺏ ﺃﻥ ﺃﺑﺎ ﺍﳊﻜﻢ ﻋﻤﺮﻭ ﺑﻦ ﻫﺸﺎﻡ ﺭﻭ‪‬ﻉ ﺑﻨﺎﺕ ﳏﻤﺪ؟!‬ ‫ﻗﺎﺋ ﹰ‬
‫ﻓﺘﺄﻣﻞ‪.‬‬

‫ﰒ ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﳋﻮﺋﻲ ‪ -‬ﻭﻫﻮ ﻣﻦ ﺃﻛﱪ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺍﳌﻌﺎﺻﺮﻳﻦ ‪ -‬ﱂ ﳚﺰﻡ ﺑﺼﺤﺔ‬
‫ﺍﻟﻘﺼﺔ ﳌﺎ ﺳﺄﻝ ﻋﻨﻬﺎ‪ :‬ﻫﻞ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﻳﺬﻛﺮﻫﺎ ﺧﻄﺒﺎﺀ ﺍﳌﻨﱪ ﻭﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﻛﺴﺮ )‬
‫ﻋﻤﺮ ( ﻟﻀﻠﻊ ﺍﻟﺴﻴﺪﺓ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺻﺤﻴﺤﺔ ﺑﺮﺃﻳﻜﻢ ؟ ﻓﺄﺟﺎﺏ‪ :‬ﺫﻟﻚ ﻣﺸﻬﻮﺭ‬
‫ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ)‪.(٢‬‬
‫ﻓﺎﻛﺘﻔﻲ ﺑﺎﻟﻘﻮﻝ ﺑﺎﻟﺸﻬﺮﺓ‪ ،‬ﻭﺍﻟﺸﻬﺮﺓ ﻻ ﺗﻌﲏ ﺍﻟﺼﺤﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻓﺘﺪﺑﺮ‪.‬‬

‫‬ ‫‪ -٤‬ﻗﺎﻝ ﺗﻌﺎﱃ‪X W V U T S R Q P { :‬‬

‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫‪،(٣) z h g f e d c b a ` _ ^ ] \ [ ZY‬‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫)‪ (١‬ﺟﻨﺔ ﺍﳌﺄﻭﻯ )‪.(١٣٥‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ ﺻﺮﺍﻁ ﺍﻟﻨﺠﺎﺓ ﻟﻠﻤﲑﺯﺍ ﺟﻮﺍﺩ ﺍﻟﺘﱪﻳﺰﻱ )‪.(٣١٤/٣‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ )‪.(١٥٥‬‬
 ‫

‬
‫
‬
‫‪١٥‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪v u ts r q po n m l k j { :‬‬

‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫)‪(١‬‬
‫‪z xw‬‬ ‫‬

‫ﺏ ﺑﻴﺪ ِﻩ ﻋﻨ ‪‬ﺪ ﺍﳌﺼﻴﺒ ِﺔ ﻋﻠﻰ ﻓﺨﺬﻩ‬

‫ﺿ ‪‬ﺮ ‪‬‬
‫ﻕ ﺃ ﱠﻥ ﻋﻠﻴﹰﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﹶﻗﹶﺎ ﹶﻝ‪ " :‬ﻣ ‪‬ﻦ ‪‬‬
‫ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﻟﺼﺪﻭ ‪‬‬
‫)‪(٢‬‬
‫‬ ‫ﻂ ﻋﻤﻠﻪ"‪ ،‬ﻭﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﺍﻟﺼﺎﰲ ‪ -‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ {[ \ ]^_ ‪z‬‬
‫‬ ‫ ‬ ‫‬ ‫‬ ‫ﻓﻘ ‪‬ﺪ ‪‬ﺣِﺒ ﹶ‬
‫ﱯ  ﺑﺎﻳ ‪‬ﻊ ﺍﻟﻨﺴﺎ َﺀ ﻋﻠﻰ ﺃ ﹾﻥ ﻻ ﻳﺴﻮﺩﻥ ﺛﻮﺑﺎﹰ‪ ،‬ﻭﻻ ﻳﺸﻘﻘﻦ ﺟﻴﺒﺎﹰ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻨﺎﺩﻳﻦ‬
‫‪ :-‬ﺃﻥ ﺍﻟﻨ ‪‬‬
‫ﺑﺎﻟﻮﻳﻞ)‪.(٣‬‬

‫ﻭﰲ ﻓﺮﻭﻉ ﺍﻟﻜﺎﰲ "ﺃﻧﻪ  ﻭﺻﻰ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺇﺫﺍ ﺃﻧﺎ ﻣﺖ ﻓﻼ ﲣﻤﺸﻲ ﻭﺟﻬﹰﺎ‬
‫ﻭﻻ ﺗﺮﺧﻲ ﻋﻠﻲ ﺷﻌﺮﹰﺍ ﻭﻻ ﺗﻨﺎﺩﻱ ﺑﺎﻟﻮﻳﻞ‪ "..‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﺄﻣﺮ ﺑﺎﻟﺼﱪ‬
‫ﻭﺍﻻﺣﺘﺴﺎﺏ ﻋﻨﺪ ﺍﳌﺼﺎﺋﺐ‪ ،‬ﻭﺗﻨﻬﻰ ﻋﻦ ﺿﺪﻩ)‪.(٤‬‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻧﺮﻯ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﺼﻮﺭ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺑﺄ‪‬ﺎ ﱂ ﲤﺘﺜﻞ ﻷﻣﺮ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺑﻞ ﺗﺰﻋﻢ ﺯﻭﺭﹰﺍ ﻭ‪‬ﺘﺎﻧﺎ ﺃ‪‬ﺎ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺸﻖ ﺟﻴﺒﻬﺎ ﻭﺗﻨﺸﺮ ﺷﻌﺮﻫﺎ ﻭﺗﺼﺮﺥ ﻋﻨﺪ ﻗﱪ‬
‫ﺃﺑﻴﻬﺎ ﻭﺧﺮﺟﺖ ﻟﻔﻌﻞ ﺫﻟﻚ ﻓﻨﻬﺎﻫﺎ ﻋﻠﻲ ‪.‬‬

‫ﺃﻗﻮﻝ‪ :‬ﺣﺎﺷﺎ ﺃﻥ ﻳﺼﺪﺭ ﻣﻦ ﻓﺎﻃﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺍﳌﺸﲔ‪ ،‬ﻭﻫﻲ‬
‫ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺧ‪‬ﻠﻘﹰﺎ ﺑﺄﺑﻴﻬﺎ  ﻛﻤﺎ ﺃﺧﱪﺕ ﺑﺬﻟﻚ ﺃﻣﻨﺎ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﺑﻞ ﻫﻲ ﺗﺮﺑﻴﺔ‬
‫ﺍﳌﺼﻄﻔﻲ  ﻭﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﺅﻭﺱ ﺍﻟﺸﻴﻌﺔ ﻭﻋﻠﻤﺎﺀﻫﻢ‬
‫ﺃﺭﺍﺩﻭﺍ ﲡﻴﻴﺶ ﻋﻮﺍﻃﻒ ﺃﺗﺒﺎﻋﻬﻢ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻄﻌﻦ ﰲ ﺁﻝ ﺑﻴﺖ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ )‪.(١٧٧‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ )‪.(١٢‬‬
‫)‪ (٣‬ﺍﳋﺼﺎﻝ )‪.(٦٢١‬‬
‫)‪ (٤‬ﺍﻟﻜﺎﰲ ﻟﻠﻜﻠﻴﲏ )‪.(٥٢٧/٥‬‬
 ‫

‬
‫
‬‫‪١٦‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫‪ -٥‬ﺇﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭﻩ ﻳﻜﺬﺏ ﻫﺬﻩ ﺍﻷﺳﻄﻮﺭﺓ ﺍﳌﺰﻋﻮﻣﺔ‪ ،‬ﺇﺫ ﻛﻴﻒ ﻳﺰﻭﺝ‬
‫ﻋﻠﻲ  ﺍﺑﻨﺘﻪ ﺃﻡ ﻛﻠﺜﻮﻡ ﺑﻨﺖ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻟﻌﻤﺮ  ﻭﻫﻮ ﻛﻤﺎ ﺗﺰﻋﻢ ﺍﻟﺸﻴﻌﺔ ﺿﺮﺏ‬
‫ﺃﻣﻬﺎ ﻭﺃﺳﻘﻂ ﺟﻨﻴﻨﻬﺎ ﻭﻛﺴﺮ ﺿﻠﻌﻬﺎ ﻭﻛﺎﻥ ﺳﺒﺒﹰﺎ ﰲ ﻣﻮ‪‬ﺎ‪ ،‬ﺑﻞ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ؟!‬

‫ﺃﺳﺄﻟﻚ ﺑﺎﷲ‪ :‬ﺃﺗﺰﻭﺝ ﺍﺑﻨﺘﻚ ﻣﻦ ﻓﻌﻞ ﺑﻮﺍﻟﺪ‪‬ﺎ؟ ﻓﻜﻴﻒ ﲟﻦ ﻫﻮ ﺧﲑ ﻭﺃﺗﻘﻰ ﻣﻨﻚ؟ ﺃﻫﻜﺬﺍ‬
‫ﳚﺎﺯﻱ ﻋﻠﻲ  ﺯﻭﺟﺘﻪ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺣﻴﺚ ﺯﻭﺝ ﺍﺑﻨﺘﻬﺎ ﻷﻋﺪﻯ ﺃﻋﺪﺍﺋﻬﺎ؟ ﺃﻳﺰﻭﺝ‬
‫‬ ‫ﻋﻠﻲ  ﺍﺑﻨﺘﻪ ﻟﻜﺎﻓﺮ؟ ﻭﻗﺪ ‪‬ﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﷲ  { ‪s r q p‬‬
‫‬ ‫‬ ‫‬ ‫‬

‫‪.(١)zut‬‬

‫ﻟﻴﺲ ﳍﺬﺍ ﺍﻟﺰﻭﺍﺝ ﺍﳌﺒﺎﺭﻙ ﺇﻻ ﺗﻔﺴﲑ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻋﻠﻴﹰﺎ  ﺯﻭﺝ ﺃ ‪‬ﻡ ﻛﻠﺜﻮﻡ ﻟﻌﻤﺮ ‬
‫ﺿﻲ ﺩﻳﻨﻪ ﻭﺧﻠﻘﻪ ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮ ﺭﺳﻮﻝ ﺍﷲ  ‪" :‬ﻣﻦ ﺃﺗﺎﻛﻢ ﺗﺮﺿﻮﻥ ﺩﻳﻨﻪ ﻭﺧﻠﻘﻪ‬ ‫ﻷﻧﻪ ﻗﺪ ‪‬ﺭ ِ‬
‫ﻓﺰﻭﺟﻮﻩ")‪ ،(٢‬ﻭﻣﺎ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ ﺇﻻ ﺇﻛﺮﺍﻡ ﻷ ‪‬ﻡ ﻛﻠﺜﻮﻡ‪ ،‬ﻭﻟﺬﻟﻚ ﳌﺎ ﺣﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﰲ‬
‫ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﺃﺗﻮﺍ ﺑﺎﻟﻌﺠﺎﺋﺐ ﻭﺍﻟﻄﻮﺍﻡ ﻓﻄﻌﻨﻮﺍ ﰲ ﺁﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﺣﻴﺚ ﻳﺸﻌﺮﻭﻥ‬
‫ﺃﻭﻻ ﻳﺸﻌﺮﻭﻥ‪ ،‬ﻓﺎﺧﺘﻠﻘﻮﺍ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻷﺑﺎﻃﻴﻞ ﻓﺰﻋﻤﻮﺍ‪ :‬ﺃﻧﻪ ﺳﺌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ)‪ (٣‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻋﻦ ﺯﻭﺍﺝ ﻋﻤﺮ ﺑﺄﻡ ﻛﻠﺜﻮﻡ ﻓﻘﺎﻝ‪ :‬ﺫﻟﻚ ﻓﺮﺝ ﻏﺼﺒﻨﺎﻩ‪ - (٤)!!!.‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ؟!‬

‫ﺇﻥ ﻫﺬﺍ ﳍﻮ ﺍﻟﻄﻌﻦ ﺍﻟﺼﺮﻳﺢ ﰲ ﻋﻠﻲ  ﻭﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﺃ‪‬ﻳﻐﺼﺐ ﻋﺮﺽ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﺍﻟﻐﻴﻮﺭ ﺍﻟﺸﺮﻳﻒ ﻭﻫﻮ ﻻ ﳛﺮﻙ ﺳﺎﻛﻨﺎ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﻋﺮﺿﻪ ﻓﻬﻮ ﺷﻬﻴﺪ‪.‬‬

‫ﻭﺇﺫﺍ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﺪﻳﺎﺛﺔ ‪ ،‬ﻓﻼ ﺗﻮﺟﺪ ﺩﻳﺎﺛﺔ ﰲ ﺍﻟﺪﻧﻴﺎ؟!ﻭﺣﺎﺷﺎ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻘﺮﺷﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ )‪.(٢٢١‬‬

‫)‪ (٢‬ﻣﻦ ﻓﻘﻪ ﺍﳉﻨﺲ ﰲ ﻗﻨﻮﺍﺗﻪ ﺍﳌﺬﻫﺒﻴﺔ ﻟﻠﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺍﻟﻮﺍﺋﻠﻲ )‪.(٦٩،٧٠،٧٤‬‬
‫ﷲ‪-‬‬‫)‪ (٣‬ﻭﻫﻮ‪ :‬ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ – ﺭﲪﻪ ﺍ ُ‬
‫)‪ (٤‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﺍﻟﻜﺎﰲ ﻟﻠﻜﻴﲏ )‪ ،(٣٤٦/٥‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(١٠٦/٤٢‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ)‪ ،(٨٢/١‬ﺟﻮﺍﻫﺮ ﺍﻟﻜﻼﻡ‬
‫ﻟﻠﺠﻮﺍﻫﺮﻱ )‪ ،(٣٧/٩‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ )‪ ،(٥٦١/٣‬ﺟﺎﻣﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻴﻌﺔ ﻟﻠﱪﻭﺟﺮﺩﻱ )‪ ،(٥٣٨/٢‬ﺗﺰﻭﻳﺞ ﺃﻡ ﻛﻠﺜﻮﻡ ﻣﻦ ﻋﻤﺮ‬
‫ﻟﻌﻠﻲ ﺍﳌﻴﻼﱐ )‪ ،(٢٩‬ﳏﺎﻇﺮﺍﺕ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ )‪.(٦٩٧/٢‬‬
 ‫

‬
‫
‬ ‫‪١٧‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﺯﻋﻤﻮﺍ ‪ -‬ﺃﻳﻀﹰﺎ ‪ -‬ﺃﻥ ﺍﻟﺬﻱ ﺗﺰﻭﺟﻬﺎ ﻋﻤﺮ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺟﻨﻴﺔ ﻣﻦ ﳒﺮﺍﻥ ﺗﺸﻜﻠﺖ‬
‫ﻋﻠﻰ ﺻﻮﺭﺓ ﺃﻡ ﻛﻠﺜﻮﻡ!!)‪.(١‬‬

‫ﺇﻥ ﻭﺿﻮﺡ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﳍﺮﺍﺀ ﻳﻐﻨﻴﻨﺎ ﻋﻦ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﺎ ﺍﺗﺮﻙ ﻫﺬﻩ ﺍﳋﺮﺍﻓﺔ ﻟﻌﻘﻠﻚ‪،‬‬
‫ﻓﺄﻧﺖ ﻻ ﺷﻚ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ ﺑﺄﺣﺴﻦ ﺭﺩ‪.‬‬

‫ﻭﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭ ﺯﻭﺍﺝ ﻋﻤﺮ ﻣﻦ ﺍﺑﻨﺔ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ؛ ﻷﻧﻪ ﺛﺎﺑﺖ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﻗﺒﻞ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﳌﺼﺎﺩﺭ ﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ ﻟﻚ‪.‬‬

‫‪ -٦‬ﺇﻧﻪ ﻣﻦ ﺍﳌﺘﻘﺮﺭ ﰲ ﺍﻟﻨﻔﻮﺱ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳜﺘﺎﺭ ﻷﺑﻨﺎﺋﻪ ﺃﺣﺐ ﺍﻷﲰﺎﺀ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﳜﺎﻟﻒ‬
‫ﰲ ﺫﻟﻚ ﺇﻻ ﻣﻜﺎﺑﺮ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﺪ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ﺃﻥ ﻋﻠﻴﺎ  ﲰﻰ ﺃﺑﻨﺎﺀﻩ ﺑﺄﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‬
‫ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻭﺍﻗﺘﺪﻯ ﺑﻪ ﺃﺑﻨﺎﺅﻩ ﻣﻦ ﺑﻌﺪﻩ ﻓﺴﻤﻮﺍ ﺃﺑﻨﺎﺀﻫﻢ ﻛﺬﻟﻚ)‪ ،(٢‬ﻭﻣﺎ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺇﻻ ﳌﻜﺎﻧﺔ‬
‫ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﰲ ﻗﻠﻮ‪‬ﻢ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﺻﻼﺡ ﻭﺗﻘﻰ‪ ،‬ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ ﳜﻠﺪﻭﺍ‬
‫ﺫﻛﺮﺍﻫﻢ ﺑﻌﺪ ﻣﻮ‪‬ﻢ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺆﻳﺪ ﺑﻄﻼﻥ ﺃﺳﻄﻮﺭﺓ ﻣﻈﻠﻮﻣﻴﺔ ﺍﻟﺰﻫﺮﺍﺀ‪.‬‬

‫)‪ (١‬ﻣﺼﺎﺩﺭ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(٨٨/٤٢‬ﺍﳋﺮﺍﺋﺞ ﻭﺍﳉﺮﺍﺋﺢ ﻟﻘﻄﺐ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻭﻧﺪﻱ )‪ ،(٨٢٦/٢‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ‬
‫)‪ ،(٨٤/١‬ﺍﻟﻠﻤﻌﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻟﻠﺘﱪﻳﺰﻱ ﺍﻷﻧﺼﺎﺭﻱ )‪ ،(٨٢١‬ﻣﺪﻳﻨﺔ ﺍﳌﻌﺎﺟﺰ )‪ ،(٢٠٢/٣‬ﺍﻟﻌﻮﺍﱂ )‪ ،(٦-١/١١‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻌﻠﻮﻳﺔ ﳉﻌﻔﺮ ﺍﻟﻨﺪﻱ‬
‫)‪.(٤٦٣‬‬
‫)‪ (٢‬ﺍﻹﺭﺷﺎﺩ )‪ ،(٢٤٨)(١٦٧‬ﺍﳌﻨﺎﻗﺐ )‪ ،(١١٢-١٠٧/٤‬ﻣﻘﺎﺗﻞ ﺍﻟﻄﺎﻟﺒﻴﲔ )‪ ،(٩١‬ﺃﻣﺎﱄ ﺍﻟﺼﺪﻭﻕ )‪ ،(١٣١‬ﺇﻋﻼﻡ ﺍﻟﻮﺭﻯ )‪ ،(٢٠٣‬ﲝﺎﺭ‬
‫ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(٣١٣/٤٤) (٦٣ ،٣٦ /٤٥)(٩٢ ،٩٠ ،٧٤/٤٢‬ﺍﻻﺧﺘﺼﺎﺹ )‪ ،(٨٢‬ﻣﻌﺠﻢ ﺍﳋﻮﺋﻲ )‪ ،(٧/٢٢)(٦٦/٢١‬ﺍﻷﻧﻮﺍﺭ‬
‫ﺍﻟﻨﻌﻤﺎﻧﻴﺔ )‪ ،(٢٦٣/٣‬ﺷﺮﺡ ‪‬ﺞ ﺍﻟﺒﻼﻏﺔ ﻻﺑﻦ ﺃﰊ ﺍﳊﺪﻳﺪ )‪ ،(٢٤٢/٩‬ﺭﺟﺎﻝ ﺗﺮﻛﻮﺍ ﺑﺼﻤﺎﺕ ﻋﻠﻰ ﻗﺴﻤﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻟﻠﻘﺰﺭﻳﲏ )‪،١٧٢‬‬
‫‪ ،(١٧٧‬ﺍﻟﻔﺼﻮﻝ ﺍﳌﻬﻤﺔ ﻻﺑﻦ ﺍﻟﺼﺒﺎﻍ )‪ ،(٤٨٨/٢) (٦٤٥/١‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻌﻠﻮﻳﺔ ﳉﻌﻔﺮ ﺍﻟﻨﻘﺪﻱ )‪ ،(٤٤٨ ،٤٣٤‬ﺃﻧﺼﺎﺭ ﺍﳊﺴﲔ ﳌﻬﺪﻱ ﴰﺲ‬
‫ﺍﻟﺪﻳﻦ )‪ ،(١٣٦‬ﻣﻌﺎﱂ ﺍﳌﺪﺭﺳﺘﲔ ﻟﻠﻌﺴﻜﺮﻱ )‪ ،(١٢٧/٣‬ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ )ﻉ( ﻟﻠﻜﻮﰲ )‪ ،(٤٨/٢‬ﺗﺎﺭﻳﺦ ﺍﻷﺋﻤﺔ ﻟﻠﺒﻐﺪﺍﺩﻱ‬
‫)‪ ،(١٧‬ﺷﺮﺡ ﺍﻷﺧﺒﺎﺭ ﻟﻠﻘﺎﺿﻲ ﺍﻟﻨﻌﻤﺎﻥ )‪) (١٧٨/٣‬ﺍﳊﺎﺷﻴﺔ(‪ ،‬ﺗﺎﺝ ﺍﳌﻮﺍﻟﻴﺪ ﻟﻠﻄﱪﺳﻲ )‪ ،(١٩‬ﺍﳌﺴﺘﺠﺎﺩ ﻣﻦ ﺍﻹﺭﺷﺎﺩ ﻟﻠﺤﻠﻲ )‪،(١٣٩‬‬
‫ﺍﻟﻌﻮﺍﱂ ﻟﻌﺒﺪﺍﷲ ﺍﻟﺒﺤﺮﺍﱐ )‪ ،(٢٨٠‬ﻟﻮﺍﻋﺞ ﺍﻷﺷﺠﺎﻥ ﶈﺴﻦ ﺍﻷﻣﲔ )‪ ،(١٧٧‬ﻣﺴﺘﺪﺭﻙ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﻟﻠﺸﺎﻫﺮﻭﺩﻱ )‪ ،(٣٨٦/٧‬ﺭﺟﺎﻝ‬
‫ﺍﻟﻄﻮﺳﻲ )‪ ،(١٠٦‬ﺭﺟﺎﻝ ﺍﺑﻦ ﺩﺍﻭﺩ )‪ ،(٢١٥‬ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ ﻟﻠﺘﻔﺮﺷﻲ )‪ ،(١٢٧/٥‬ﺟﺎﻣﻊ ﺍﻟﺮﻭﺍﺓ )‪ ،(٣٧٠/٢‬ﻃﺮﺍﺋﻒ ﺍﳌﻘﺎﻝ ﻟﻠﱪﻭﺟﺮﺩﻱ‬
‫)‪ ،(٧٣/٢‬ﻣﺴﺘﺪﺭﻛﺎﺕ ﻋﻠﻢ ﺍﻟﺮﺟﺎﻝ ﻟﻠﺸﺎﻫﺮﻭﺩﻱ )‪ ،(٣٤٣/٨‬ﺍﳌﻔﻴﺪ ﻣﻦ ﻣﻌﺠﻢ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ ﻟﻠﺠﻮﺍﻫﺮﻱ )‪ ،(٦٨٦ ،٣٦٥‬ﻗﺎﻣﻮﺱ‬
‫ﺍﻟﺮﺟﺎﻝ ﻟﻠﺘﺴﺘﺮﻱ )‪ ،(٢٣٦/١١‬ﺗﺎﺭﻳﺦ ﺍﻟﻴﻌﻘﻮﰊ )‪ ،(٢١٣/٢‬ﺃﻋﻴﺎﻥ ﺍﻟﺸﻴﻌﺔ ﶈﺴﻦ ﺍﻷﻣﲔ )‪ ،(٣٠٢/٢) (٦٠٨ ،٣٢٧/١‬ﺍﻟﺪﺭ ﺍﻟﻨﻈﻴﻢ‬
‫ﻟﻠﻌﺎﻣﻠﻲ )‪ ،(٤٣٠‬ﻛﺸﻒ ﺍﻟﻐﻤﺔ )‪ ،(٦٧/٢‬ﻣﻮﺳﻮﻋﺔ ﺷﻬﺪﺍﺀ ﺍﳌﻌﺼﻮﻣﲔ )‪ ،(٢٧١ ،٢٥٢/٢) (٢٦٧/١‬ﺃﺑﺼﺎﺭ ﺍﻟﻌﲔ ﰲ ﺃﻧﺼﺎﺭ ﺍﳊﺴﲔ‬
‫ﻟﻠﺴﻤﺎﻭﻱ )‪ ،(٧٠‬ﺷﺮﺡ ﺇﺣﻘﺎﻕ ﺍﳊﻖ )‪ ،(٦٧٦/٣٣) (٦٨٤ ،٦٨٢ ،٦٧٥/٣٢‬ﳎﻠﺔ ﺗﺮﺍﺛﻨﺎ )‪.(١٤٩/٢‬‬
 ‫

‬
‫
‬ ‫‪١٨‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﻗﺪ ﺗﻔﻄﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﳍﺬﺍ ﺍﻷﻣﺮ ﻓﻘﺎﻣﻮﺍ ﺑﻄﻤﺲ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﻭﺇﺧﻔﺎﺋﻬﺎ ﻋﻦ‬
‫ﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﺇﻻ ﻛﻴﻒ ﺗﻔﺴﺮ ﻋﺪﻡ ﺫﻛﺮ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﰲ ﺍﳊﺴﻴﻨﻴﺎﺕ‪ ،‬ﻭﻭﺍﻗﻌﺔ ﻛﺮﺑﻼﺀ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﻛﺮﺑﻼﺀ ﻣﻊ ﺍﳊﺴﲔ  ﻫﻢ ﺃﺑﻮ ﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﺃﺑﻨﺎﺀ ﻋﻠﻲ ﺑﻦ ﺃﰉ‬
‫ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺍﺑﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﰲ‬
‫ﻛﺘﺐ ﺍﻟﺸﻴﻌﺔ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺳﺒﺐ ﻃﻤﺲ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ‬
‫ﻣﻦ ﻗﺒﻞ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﻭﺭﺅﻭﺳﻬﻢ ﺣﱴ ﻻ ﻳﺴﺘﻴﻘﻆ ﻋﻮﺍﻡ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﺳﺒﺎ‪‬ﻢ ﻓﺘﻜﻮﻥ ﺭﺩﺓ ﻓﻌﻞ‬
‫ﻣﻨﻬﻢ‪.‬‬

‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻷﲰﺎﺀ ﻟﻴﺲ ﳍﺎ ﻣﺪﻟﻮﻝ ﻋﻠﻰ ﺍﳊﺐ ﺃﻭ ﺍﻟﺒﻐﺾ! ﻭﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻣﻦ ﺍﻷﲰﺎﺀ‬
‫ﺍﻟﺪﺍﺭﺟﺔ ﺁﻧﺬﺍﻙ ﻭﻟﻴﺴﺖ ﺣﻜﺮﹰﺍ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺩﻭﻥ ﺃﻫﻞ ﺍﻟﺒﻴﺖ!‬

‫ﺨﻔﻲ ﻋﻦ‬
‫ﻓﻴﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ ﻟﻴﺲ ﳍﺎ ﻣﺪﻟﻮﻝ ﻋﻠﻰ ﺍﳊﺐ ﻛﻤﺎ ﺗﻘﻮﻟﻮﻥ‪ ،‬ﻓﻠﻤﺎﺫﺍ ‪‬ﺗ ‪‬‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻋﺎﺷﻮﺭﺍﺀ ﻭﻻ ﺗﺬﻛﺮ؟ ﺃﻟﻴﺲ ﺇﺧﻔﺎﺅﻫﺎ ﻣﻦ ﻗِﺒﻞ ﺍﳌﻌﻤﻤﲔ ﻳﺸﻲ ﺑﺘﻼﺯﻡ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺄﲰﺎﺀ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺣﺒﻬﻢ؟ ﻟﺬﺍ ﺗﺮﺟﺢ ﺇﺧﻔﺎﺅﻫﺎ ﻭﻃﻤﺴﻬﺎ ﻟﻜﻴﻼ ﻳﺘﻨﺒﻪ ﺍﻟﻌﻮﺍﻡ ﳍﺬﺍ ﺍﳊﺐ!‪.‬‬

‫ﺏ ﳏﻤ ٍﺪ  ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﰲ ﻏﲑ‬ ‫ﺡ ﺃﺻﺤﺎ ‪‬‬ ‫‪ -٧‬ﻭﻫﺬﺍ ﻋﻠﻲ  ﻗﺪ ‪‬ﻣ ‪‬ﺪ ‪‬‬
‫ﺐ ﺍﻟﺸﻴﻌﺔِ‪ ،‬ﻓﺎﻧﻈ ‪‬ﺮ ﺇﱃ ﹾ‪ِ ‬ﺞ ﺍﻟﺒﻼﻏ ِﺔ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻ ‪‬ﺢ ﺍﻟﻜﺘﺐ‬
‫ﻣﺎ ﻣﻮﺿﻊ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﻄ ‪‬ﺮ ﰲ ﻛﺘ ِ‬
‫ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﺸﻴﻌ ِﺔ‪ :‬ﻗﺎﻝ ﻋﻠﻲ ‪" :‬ﺭﺃﻳﺖ ﺃﺻﺤﺎﺏ ﳏﻤﺪ  ﻓﻤﺎ ﺃﺭﻯ ﺃﺣﺪﹰﺍ ﻳﺸﺒﻬﻬﻢ‪ ،‬ﻟﻘﺪ ﻛﺎﻧﻮﺍ‬
‫ﻳﺼﺒﺤﻮﻥ ﺷﻌﺜﹰﺎ ﻏﱪﹰﺍ ﻭﻗﺪ ﺑﺎﺗﻮﺍ ﺳﺠﺪﹰﺍ ﻭﻗﻴﺎﻣﹰﺎ ﻳﺮﺍﻭﺣﻮﻥ ﺑﲔ ﺟﺒﺎﻫﻬﻢ ﻭﺧﺪﻭﺩﻫﻢ ﻭﻳﻘﻔﻮﻥ‬
‫ﻋﻠﻰ ﻣﺜﻞ ﺍﳉﻤﺮ ﻣﻦ ﺫﻛﺮ ﻣﻌﺎﺩﻫﻢ ﻛﺄﻥ ﺑﲔ ﺃﻋﻴﻨﻬﻢ ﺭﻛﺐ ﺍﳌﻌﺰﻯ ﻣﻦ ﻃﻮﻝ ﺳﺠﻮﺩﻫﻢ‪ ،‬ﺇﺫﺍ‬
‫ﺫﻛﺮ ﺍﷲ ﳘﻠﺖ ﺃﻋﻴﻨﻬﻢ ﺣﱴ ﺗﺒﻞ ﺟﻴﻮ‪‬ﻢ ﻭﻣﺎﺩﻭﺍ ﻛﻤﺎ ﳝﻴﺪ ﺍﻟﺸﺠﺮ ﻳﻮﻡ ﺍﻟﺮﻳﺢ ﺍﻟﻌﺎﺻﻒ ﺧﻮﻓﹰﺎ‬
‫ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﻭﺭﺟﺎﺀ ﺍﻟﺜﻮﺍﺏ")‪.(١‬‬

‫)‪ (١‬ﺞ ﺍﻟﺒﻼﻏﺔ )‪.(١٨٢‬‬

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‬ ‫‪١٩‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﻗﺎﻝ ‪ -‬ﺃﻳﻀﹰﺎ ‪ -‬ﰲ ﻣﺪﺡ ﻋﻤﺮ  ﺑﻌﺪ ﻣﻮﺗﻪ‪" :‬ﷲ ﺑﻼﺀ ﻓﻼﻥ‪ ،‬ﻓﻠﻘﺪ ﻗﻮﻡ ﺍﻷﻭﺩ‪ ،‬ﻭﺩﺍﻭﻯ‬
‫ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺃﻗﺎﻡ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺧﻠﻒ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﺫﻫﺐ ﻧﻘﻲ ﺍﻟﺜﻮﺏ ﻭﻗﻠﻴﻞ ﺍﻟﻌﻴﺐ ﺃﺻﺎﺏ ﺧﲑﻫﺎ ﻭﺳﺒﻖ‬
‫ﺷﺮﻫﺎ ﺃﺩﻯ ﺇﱃ ﺍﷲ ﻃﺎﻋﺘﻪ ﻭﺍﺗﻘﺎﻩ ﲝﻖ")‪.(١‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺪﻳﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺺ ﰲ ﺷﺮﺣﻪ ﻟﻨﻬﺞ ﺍﻟﺒﻼﻏﺔ ‪" :‬ﷲ ﺑﻼﺀ ﻓﻼﻥ" ﺃﻱ‪ :‬ﷲ‬
‫ﻣﺎ ﺻﻨﻊ ﻓﻼﻥ‪ ،‬ﺍﳌﻜﲎ ﻋﻨﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﻭﺟﺪﺕ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﲞﻂ ﺍﻟﺮﺿﻲ ﺃﰊ‬
‫ﺍﳊﺴﻦ ﺟﺎﻣﻊ ‪‬ﺞ ﺍﻟﺒﻼﻏﺔ "ﻭﲢﺖ ﻓﻼﻥ ﻋﻤﺮ"‪.‬‬

‫ﻓﻬﻞ ﳝﺪﺡ ﻋﻠﻲ  ﻣﻦ ﻓﻌﻞ ﻫﺬﻩ ﺍﻷﻓﺎﻋﻴﻞ ﺑﺰﻭﺟﻪ ﺑﻀﻌﺔ ﺍﳌﺼﻄﻔﻲ  ﻭﺣﺒﻴﺒﺘﻪ؟! ﺃﻡ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻷﺳﻄﻮﺭﺓ ﻣﻜﺬﻭﺑﺔ ﻻ ﺣﻘﻴﻘﺔ ﳍﺎ ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ؟!‬

‫‪ -٨‬ﺇﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ ﻳﺘﻤﺴﻜﻮﻥ ﺑﻜﻞ ﺭﻭﺍﻳﺔ ﺗﺆﻳﺪ ﺑﺎﻃﻠﻬﻢ‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﻏﲑ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻳﺴﺘﺨﺪﻣﻮ‪‬ﺎ ﻟﺘﺮﻭﻳﺞ ﺑﺎﻃﻠﻬﻢ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻳﺴﺘﻄﻴﻊ‬
‫ﺍﻟﻨﻮﺍﺻﺐ ﻭﺃﻋﺪﺍﺀ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃﻥ ﻳﺴﺘﻐﻠﻮﺍ ﺭﻭﺍﻳﺎﺕ ﻣﻈﻠﻮﻣﻴﺔ ﺍﻟﺰﻫﺮﺍﺀ ﰲ ﺍﻟﻄﻌﻦ ﰲ ﻋﻠﻲ ﺑﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ  ‪ ،‬ﻓﻴﺰﻋﻤﻮﻥ ﺃﻥ ﻣﺎ ﺣﺼﻞ ﻟﻔﺎﻃﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻛﺎﻥ ﺑﺘﺪﺑﲑ ﻣﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺃﰉ ﻃﺎﻟﺐ  ‪ ،‬ﺣﱴ ﻳﺘﺨﻠﺺ ﻣﻨﻬﺎ ﻭﻳﺘﺰﻭﺝ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﺗﺰﻭﺝ ﺑﻌﺪﻫﺎ‬
‫ﺍﻣﺮﺃﺓ ﻣﻦ ﺑﲏ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﺠﺎﺀﺕ ﻟﻪ ﲟﺤﻤﺪ ﺑﻦ ﺍﳊﻨﻔﻴﺔ ‪ -‬ﻭﻗﺪ ﻛﺎﻓﺄ ﻣﻦ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﰲ ﻣﻮ‪‬ﺎ‬
‫ﺑﺘﺰﻭﳚﻪ ﺃﻡ ﻛﻠﺜﻮﻡ ﺍﺑﻨﺘﻪ ﺭﺿﹰﺎ ﲟﺎ ﺻﻨﻊ‪ ،‬ﺑﻞ ﻭﲰﻰ ﺃﺑﻨﺎﺀﻩ ﺑﺄﲰﺎﺋﻬﻢ ﺇﻗﺮﺍﺭﹰﺍ ﻭﳏﺒ ﹰﺔ ﳌﺎ ﺻﻨﻌﻮﺍ‪ ،‬ﻓﻬﻞ‬
‫ﺗﻘﺒﻞ ﻳﺎ ﻣﻦ ﲢﺐ ﻋﻠﻴﹰﺎ ﺃﻥ ﻳﻔﺘﺮﻯ ﻋﻠﻴﻪ ‪‬ﺬﺍ ﺍﻻﻓﺘﺮﺍﺀ؟!‬

‫ﻭﻫﺬﺍ ﳑﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻳﻦ ﺍﻓﺘﺮﻭﺍ ﻋﻠﻰ ﻋﻤ ‪‬ﺮ  ﻫﺬﻩ ﺍﻷﺳﺎﻃﲑ ﺇﳕﺎ ﻛﺎﻥ ﺩﺍﻓﻌﻬﻢ‬
‫ﺍﳍﻮﻯ ﻭﺍﻟﺒﻐﺾ ﺑﻐﲑ ﻣﱪﺭ ﺷﺮﻋ ‪‬ﻲ‬

‫‪ -٩‬ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﺕ )ﺍﻟﻘﺮﻁ( ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺭﻭﺍﻳﺎﺕ ﺍﻟﻨﱯ  ﻭﺍﻟﱵ ﻣﻨﻬﺎ‪" :‬ﻛﺎﻥ‬
‫ﺍﻟﻨﱯ  ﻳﺒﺪﺃ ﰲ ﺳﻔﺮﻩ ﺑﻔﺎﻃﻤﺔ ﻭﳜﺘﻢ ‪‬ﺎ‪ ،‬ﻓﺠﻌﻠﺖ ﻭﻗﺘﺎ ﺳﺘﺮﹰﺍ ﻣﻦ ﻛﺴﺎﺀ ﺧﻴﱪﻳﺔ ﻟﻘﺪﻭﻡ ﺃﺑﻴﻬﺎ‬

‫)‪ (١‬ﺞ ﺍﻟﺒﻼﻏﺔ )‪.(٤٣‬‬

 ‫

‬
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‬ ‫‪٢٠‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻭﺯﻭﺟﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻩ ﺍﻟﻨﱯ  ﲡﺎﻭﺯ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﻋﺮﻑ ﺍﻟﻐﻀﺐ ﰲ ﻭﺟﻬﻪ  ﺣﱴ ﺟﻠﺲ ﻋﻨﺪ‬
‫ﺍﳌﻨﱪ‪ ،‬ﻓﱰﻋﺖ ﻗﻼﺩ‪‬ﺎ ﻭﻗﺮﻃﻬﺎ ﻭﻣﺴﻜﺘﻴﻬﺎ ﻭﻧﺰﻋﺖ ﺍﻟﺴﺘﺮ‪ ،‬ﻓﺒﻌﺜﺖ ﺑﻪ ﺇﱃ ﺃﺑﻴﻬﺎ ﻭﻗﺎﻟﺖ‪ :‬ﺍﺟﻌﻞ‬
‫ﻫﺬﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻓﻠﻤﺎ ﺃﺗﺎﻩ ﻗﺎﻝ ‪" :‬ﻗﺪ ﻓﻌﻠﺖ ‪ -‬ﻓﺪﺍﻫﺎ ﺃﺑﻮﻫﺎ ﺛﻼﺙ ﻣﺮﺍﺕ ‪ -‬ﻣﺎ ﻵﻝ‬
‫ﳏﻤﺪ ﻭﻟﻠﺪﻧﻴﺎ‪ ،‬ﻓﺈ‪‬ﻢ ﺧﻠﻘﻮﺍ ﻟﻶﺧﺮﺓ‪ ،‬ﻭﺧﻠﻘﺖ ﺍﻟﺪﻧﻴﺎ ﳍﻢ")‪.(١‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ ،‬ﻗﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ  ﺩﺧﻞ ﻋﻠﻰ ﺍﺑﻨﺘﻪ ﻓﺎﻃﻤﺔ ‪ -‬ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺴﻼﻡ ‪ -‬ﻭﺇﺫﺍ ﰲ ﻋﻨﻘﻬﺎ ﻗﻼﺩﺓ‪ ،‬ﻓﺄﻋﺮﺽ ﻋﻨﻬﺎ‪ ،‬ﻓﻘﻄﻌﺘﻬﺎ ﻭﺭﻣﺖ ‪‬ﺎ)‪.(٢‬‬

‫ﷲ ﻋﻨﻬﻢ‪ ،‬ﻓﻔﻲ ﺇﺣﺪﻯ ﺧﻄﺒﻪ ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻟﻘﺪ ﺭﻗﻌﺖ‬ ‫ﻼ ﻋﻦ ﻓ ﹾﻘ ِﺮ ﺁﻝ ﻋﻠﻲ ﺭﺿﻲ ﺍ ُ‬
‫ﻫﺬﺍ ﻓﻀ ﹰ‬
‫ﻣﺪﺭﻋﱵ ﻫﺬﻩ ﺣﱴ ﺍﺳﺘﺤﻴﻴﺖ ﻣﻦ ﺭﺍﻗﻌﻬﺎ‪ ،‬ﻭﻟﻘﺪ ﻗﺎﻝ ﱄ ﻗﺎﺋﻞ‪ :‬ﺃﻻ ﺗﻨﺒﺬﻫﺎ؟)‪ (٣‬ﺣﱴ ﺍﺿﻄﺮ ﺇﱃ‬
‫ﺃﻥ ﻳﺒﻴﻊ ﻣﺘﺎﻋﻪ ﻟﻴﻮﻓﺮ ﲦﻦ ﻗﻮﺕ ﻳﻮﻣﻪ‪.‬‬
‫ﻭﻋﻨﻪ  ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﻳﺸﺘﺮﻱ ﺳﻴﻔﻲ ﻫﺬﺍ؟ ﻓﻮﺍﷲ ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻱ ﲦﻦ ﺇﺯﺍﺭ ﻣﺎ ﺑﻌﺘﻪ)‪.(٤‬‬
‫ﻭﻋﻦ ﺍﻟﺒﺎﻗﺮ ﻗﺎﻝ‪ :‬ﻗﺒﺾ ﻋﻠﻲ ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﲦﺎﳕﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ)‪.(٥‬‬

‫)‪ (١‬ﺍﳌﺼﺎﺩﺭ‪ :‬ﺍﻷﻣﺎﱄ ﻟﻠﺼﺪﻭﻕ )‪ ،(٣,٥‬ﺭﻭﺿﺔ ﺍﻟﻮﺍﻋﻈﲔ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪ ،(٤٤٤‬ﺣﻠﻴﺔ ﺍﻷﺑﺮﺍﺭ ﳍﺎﺷﻢ ﺍﻟﺒﺤﺮﺍﱐ )‪ ،(٢,٨/١‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ‬
‫ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(٨٧ ،٧٠) (٨٦ ،٢٠/٤٣‬ﻣﻨﻬﺎﺝ ﺍﻟﺼﺎﳊﲔ ﻟﻠﻮﺣﻴﺪ ﺍﳋﺮﺍﺳﺎﱐ )‪ ،(٢٨١/١‬ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﶈﻤﺪ‬
‫ﺍﻟﺮﻳﺸﻬﺮﻱ)‪ ،(٤٦‬ﳎﻤﻊ ﺍﻟﻨﻮﺭﻳﻦ ﻷﰊ ﺍﳊﺴﻦ ﺍﳌﺮﻧﺪﻱ )‪ ،(٦٤‬ﻣﻘﺪﻣﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻟﻠﻮﺣﻴﺪ ﺍﳋﺮﺍﺳﺎﱐ )‪.(٢٨٤‬‬
‫)‪ (٢‬ﺍﳌﺼﺎﺩﺭ‪ :‬ﺍﻷﻣﺎﱄ ﻟﻠﺼﺪﻭﻕ )‪ ،(٥٥٢‬ﺣﻠﻴﺔ ﺍﻷﺑﺮﺍﺭ ﳍﺎﺷﻢ ﺍﻟﺒﺤﺮﺍﱐ )‪ ،(٢٠٩ ،٢٠٧/١‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(٢٢/٤٣‬ﻣﺴﺘﺪﺭﻙ‬
‫ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﻟﻌﻠﻲ ﺍﻟﻨﻤﺎﺯﻱ ﺍﻟﺸﺎﻫﺮﻭﺩﻱ )‪ ،(٣٧٨/٤‬ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﻟﻺﺭﺑﻠﻲ )‪ ،(٩٩/٢‬ﺍﳌﻨﺘﺨﺐ ﻣﻦ ﺍﻟﺼﺤﺎﺡ ﺍﻟﺴﺘﺔ ﶈﻤﺪ ﺣﻴﺎﺓ ﺍﻷﻧﺼﺎﺭﻱ‬
‫)‪.(١٨٣/٥‬‬
‫)‪ (٣‬ﺞ ﺍﻟﺒﻼﻏﺔ – ﺧﻄﺐ ﺍﻹﻣﺎﻡ ﻋﻠﻲ )‪ ،(٦٠/٢‬ﻣﺴﺘﺪﺭﻙ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻠﻨﻮﺭﻱ ﺍﻟﻄﱪﺳﻲ )‪ ،(٢٧٢/٣‬ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻟﻠﻄﱪﺳﻲ )‪،(١٠‬‬
‫ﻣﻨﺎﻗﺐ ﺁﻝ ﺃﰊ ﻃﺎﻟﺐ ﻻﺑﻦ ﺳﻬﺮ ﺁﺷﻮﺏ )‪ ،(٣٧٠/١‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪،(٣٩٢/٧٤) (٢٣٠/٦٣) (١٦٠/٤١) (٣٤٦/٠‬‬
‫)‪ ،(٤٩/١٠٩‬ﺟﺎﻣﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻴﻌﺔ ﻟﻠﱪﻭﺟﺮﺩﻱ )‪ ،(٢٧٣/٣) (٦٩٦/١٦) (٣٥/١٤‬ﻣﺴﺘﺪﺭﻙ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﻟﻌﻠﻲ ﺍﻟﻨﻤﺎﺯﻱ )‪(٣٦١/٣‬‬
‫)‪ ،(١٨١/٤‬ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ )ﻉ( ﻷﲪﺪ ﺍﻟﺮﲪﺎﱐ ﺍﳍﻤﺪﺍﱐ )‪ ،(٦١٩‬ﺗﻔﺴﲑ ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻟﻠﻄﱪﺳﻲ )‪ ،(١٤٧/٩‬ﺗﻔﺴﲑ ﻧﻮﺭ ﺍﻟﺜﻘﻠﲔ‬
‫ﻟﻠﺤﻮﻳﺰﻱ )‪ ،(١٦/٥‬ﺃﻋﻴﺎﻥ ﺍﻟﺸﻴﻌﺔ ﶈﺴﻦ ﺍﻷﻣﲔ )‪.(٣٤٦/١‬‬
‫)‪(٤‬ﻣﻨﻬﺎﺝ ﺍﻟﺼﺎﳊﲔ ﻟﻠﻮﺣﻴﺪ ﺍﳋﺮﺍﺳﺎﱐ )‪ ،(١,٧/١‬ﻣﻨﺎﻗﺐ ﺁﻝ ﺃﰊ ﻃﺎﻟﺐ ﻻﺑﻦ ﺷﻬﺮ ﺁﺷﻮﺏ )‪ ،(٣٦٦/١‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ‬
‫ﻟﻠﻤﺠﻠﺴﻲ)‪ ،(٣٢٤/.٤‬ﺃﻋﻴﺎﻥ ﺍﻟﺸﻴﻌﺔ ﶈﺴﻦ ﺍﻷﻣﲔ )‪ ،(٣٤٧/١‬ﺷﺮﺡ ﺇﺣﻘﺎﻕ ﺍﳊﻖ ﻟﻠﻤﺮﻋﺸﻲ )‪،(٢٨٥/٣٢) ،(٦,٥/١٧) ،(٢٥٣/٨‬‬
‫ﻣﻘﺪﻣﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻟﻠﻮﺣﻴﺪ ﺍﳋﺮﺍﺳﺎﱐ )‪.(١٠٨‬‬
‫)‪ (٥‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ )‪ ،(٣٢٢/١٨‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪ ،(٣٣٨/.٤‬ﻣﺴﺘﺪﺭﻙ ﺳﻔﻴﻨﺔ ﺍﻟﺒﺤﺎﺭ ﻟﻠﻨﻤﺎﺯﻱ )‪،(٤١٢/٣‬‬
‫ﻣﻮﺳﻮﻋﺔ ﻛﻠﻤﺎﺕ ﺍﻹﻣﺎﻡ ﺍﳊﺴﻦ )ﻉ( ﳉﻨﺔ ﺍﳊﺪﻳﺚ ﰲ ﻣﻌﻬﺪ ﺑﺎﻗﺮ ﺍﻟﻌﻠﻮﻡ )ﻉ( )‪.(٩١‬‬
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‬ ‫‪٢١‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﻓﻤﻦ ﺃﻳﻦ ﳍﻢ ﺃﻥ ﻳﺸﺘﺮﻭﺍ ﻗﺮﻃﺎ!؟‬

‫‪ - ١٠‬ﻭﺭﻭﺍﻳﺎﺕ ﻛﺴﺮ ﺍﻟﺒﺎﺏ‪ ،‬ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻗﻮﻝ ﻋﻠﻲ ‪ :‬ﳓﻦ ﺃﻫﻞ ﺑﻴﺖ ﳏﻤﺪ  ﻻ‬
‫ﺳﻘﻮﻑ ﻟﺒﻴﻮﺗﻨﺎ‪ ،‬ﻭﻻ ﺃﺑﻮﺍﺏ ﻭﻻ ﺳﺘﻮﺭ ﺇﻻ ﺍﳉﺮﺍﺋﺪ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻭﻻ ﻭﻃﺎﺀ ﻟﻨﺎ ﻭﻻ ﺩﺛﺎﺭ‬
‫ﻋﻠﻴﻨﺎ)‪.(١‬‬
‫‪ -١١‬ﻗﺼﺔ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﲣﻔﻲ ﻋﻠﻴﻚ ‪ -‬ﺃﻳﻬﺎ‬
‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ‪ -‬ﻓﻘﺪ ﺧﲑﻩ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﺑﲔ ﺃﻥ ﻳﺘﱪﺃ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ﻓﻴﻨﺼﺮﻭﻧﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺘﻮﻻﳘﺎ ﻓﻴﺴﻠﻤﻮﻧﻪ ﻟﺒﲏ ﺃﻣﻴﺔ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻪ ﺇﻻ ﺃﻥ ﻗﺎﻝ ﻗﻮﻟﺘﻪ ﺍﳊﻖ ﻓﻴﻬﻤﺎ‪،‬‬
‫ﻓﺘﻮﻻﳘﺎ ﻭﺗﺮﺿﻰ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻟﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ ‪) :‬ﳘﺎ ﺻﺎﺣﺒﺎ ﺟﺪﻱ ﻭﺿﺠﻴﻌﺎﻩ ﰲ ﻗﱪﻩ()‪.(٢‬‬
‫ﻓﻠﻮ ﻛﺎﻥ ﺣﻘﹰﺎ ﻛﺴﺮﳘﺎ ﻟﻀﻠﻊ ﺟﺪﺗﻪ‪ ،‬ﻭﺇﺳﻘﺎﻁ ﺟﻨﻴﻨﻬﺎ ﳑﺎ ﺃﻓﻀﻰ ﻟﻮﻓﺎ‪‬ﺎ ‪ -‬ﺳﻼﻡ ﺍﷲ‬
‫ﻋﻠﻴﻬﺎ ‪ -‬ﺗﺮﻯ ﻫﻞ ﺳﻴﻜﻮﻥ ﻣﻮﻗﻒ ﺯﻳﺪ ﻣﻨﻬﻤﺎ ﻫﻜﺬﺍ؟ ﺧﺼﻮﺻﹰﺎ ﻭﺃﻥ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻤﺎ ﻭﻟﻌﻨﻬﻤﺎ‬
‫ﻳﺘﻤﺎﺷﻰ ﻣﻊ ﻫﻮﻯ ﺃﻧﺼﺎﺭﻩ!‬
‫ﻭﻫﻞ ﺃﺧﻔﻲ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻋﻦ ﻓﻠﺬﺓ ﻛﺒﺪﻩ ﻣﻈﻠﻮﻣﻴﺔ ﺍﻟﺰﻫﺮﺍﺀ ﺍﳌﺰﻋﻮﻣﺔ؟ ﺃﻡ ﺃﻥ ﻫﺬﻩ‬
‫ﺍﳌﻈﻠﻮﻣﻴﺔ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﺃﺻﻼﹰ؟ ﻟﺬﺍ ﱂ ﻳﻜﻦ ﻳﻌﺮﻓﻬﺎ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻭﻻ ﺁﺑﺎﺅﻩ ﻭﻻ ﺃﺑﻨﺎﺅﻩ‬
‫ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻣﺎ ﺍﺻﻄﻨﻌﻬﺎ ﺇﻻ ﻣﻦ ﺃﺭﺍﺩ ﲤﺰﻳﻖ ﻭﺣﺪﺓ ﺍﻷﻣﺔ‪ ،‬ﻓﺎﺧﺘﻠﻖ ﺍﻷﻛﺎﺫﻳﺐ ﻟﻴﺒﻘﻰ ﻫﺬﺍ ﺍﳉﺮﺡ‬
‫ﺍﳌﻔﺘﻌﻞ ﻣﻔﺘﻮﺣﹰﺎ ﻳﻌﺎﺩ ﺍﺟﺘﺮﺍﺭﻩ ﻛﻞ ﺳﻨﺔ؛ ﻟﺸﺤﻦ ﺍﻟﻘﻠﻮﺏ ﺑﺎﳊﻘﺪ ﺿﺪ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫‪ - ١٢‬ﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﺻﺤﺔ ﲨﻴﻊ ﺍﳌﻼﺑﺴﺎﺕ ﺍﻟﱵ ﻭﻗﻌﺖ ﻟﻌﻠﻲ ﻭﻓﺎﻃﻤﺔ ‪ -‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‬
‫‪ -‬ﻭﻋﺠﺰﳘﺎ ﻋﻦ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻨﻔﺴﻴﻬﻤﺎ‪ ،‬ﻓﻬﻞ ﺧﻠﺖ ﺍﳌﺪﻳﻨﺔ ﻋﻦ ﺃﻧﺎﺱ ﻳﻐﺎﺭﻭﻥ ﻟﻌﺮﺽ ﻧﺒﻴﻬﻢ‬

‫)‪ (١‬ﺍﳌﺼﺎﺩﺭ‪ :‬ﺍﳋﺼﺎﻝ ﻟﻠﺼﺪﻭﻕ )‪ ،(٣٧٣‬ﻣﺼﺒﺎﺡ ﺍﻟﺒﻼﻏﺔ )ﻣﺴﺘﺪﺭﻙ ‪‬ﺞ ﺍﻟﺒﻼﻏﺔ( ﻟﻠﻤﲑﺟﻬﺎﱐ )‪ ،(١٣٦/٣‬ﺷﺮﺡ ﺍﻷﺧﺒﺎﺭ ﻟﻠﻘﺎﺿﻲ‬
‫ﺍﻟﻨﻌﻤﺎﻥ ﺍﳌﻐﺮﰊ )‪ ،(٣٤٩/١‬ﺍﻻﺧﺘﺼﺎﺹ ﻟﻠﻤﻔﻴﺪ )‪ ،(١٧٢‬ﺣﻠﻴﺔ ﺍﻷﺑﺮﺍﺭ ﳍﺎﺷﻢ ﺍﻟﺒﺤﺮﺍﱐ )‪ ،(٣٦٩/٢‬ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ )‪،(١٧٥/٣٨‬‬
‫ﺟﻮﺍﻫﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻟﻌﻠﻲ ﺍﻟﻜﻮﺭﺍﱐ )‪ ،(٤٣٧/١‬ﺣﻴﺎﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ )ﻉ( ﻋﻦ ﻟﺴﺎﻧﻪ ﶈﻤﺪ ﳏﻤﺪﻳﺎﻥ )‪ ،(٢٤٢/٢‬ﻣﻮﺳﻮﻋﺔ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ )ﻉ( ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ﶈﻤﺪ ﺍﻟﺮﻳﺸﻬﺮﻱ )‪ ،(٢٢٣/٨‬ﻣﻮﺳﻮﻋﺔ ﺷﻬﺎﺩﺓ ﺍﳌﻌﺼﻮﻣﲔ )ﻉ( ﻟﻠﺠﻨﺔ ﺍﳊﺪﻳﺚ ﰲ ﻣﻌﻬﺪ ﺑﺎﻗﺮ‬
‫ﺍﻟﻌﻠﻮﻡ )‪.(٢٩٢/١‬‬
‫ﻼ‪ :‬ﺃﻋﻴﺎﻥ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺴﻴﺪ ﳏﺴﻦ ﺍﻷﻣﲔ )‪.(١١٤/٧) (٢١/١‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ ﻣﺜ ﹰ‬
 ‫

‬
‫
‬ ‫‪٢٢‬‬ ‫و
אز
א‪....‬ون‪..‬؟! ‬

‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﳌﺘﻤﺜﻞ ﰲ ﺍﻟﺒﻀﻌﺔ ﺍﻟﻨﺒﻮﻳﺔ؟ ﻭﻫﻞ ﺧﻠﺖ ﳑﻦ ﺗﺄﺧﺬﻩ ﺍﳊﻤﻴﺔ ﻵﻝ‬
‫ﺑﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ؟‬
‫ﺇﻥ ﻋﻴﺶ ﻋﻠﻲ ﻭﻓﺎﻃﻤﺔ ﰲ ﳎﺘﻤﻊ ﻛﻬﺬﺍ ﳍﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﻘﺺ ﻋﻠﻴﻬﻢ! ﻭﻫﻮ ﳎﺘﻤﻊ ﻻ‬
‫ﺧﲑ ﻓﻴﻪ!‬
‫ﻭﻛ ﱡﻞ ﻫﺬﺍ ﻳﺆﻛﺪ ﻟﻚ ﺃﻥ ﺍﻟﻘﺼﺔ ﳏﺾ ﺍﻓﺘﺮﺍﺀ ﻭﻛﺬﺏ!!‬
‫א ‬

‫ﻧﺼﻴﺤﺔ ﺇﱃ ﻗﻮﻣﻲ‪!!...‬‬

‫ﻭﺃﻧﺎ ﺃﻗﺮﹸﺃ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ‪‬ﺟﹶﺎ ﹶﻝ ﰲ ﺧﺎﻃﺮﻱ ﻗﺼﺔ ﺍﻟﻨﻤﻠﺔ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﱵ ﻭﺭﺩ‬
‫‬ ‫ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪g f e d c b a ` _ ~ { :‬‬
‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫  ‬ ‫‬ ‫‬

‫‬ ‫‪ ،zqponmlkjih‬ﻓﺘﺴﺎﺀﻟﺖ ﻋﻦ ﻋﻠﺔ ﻗﻮﳍﺎ {‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬ ‫‬

‫‪z qp on‬‬
‫‬ ‫‬ ‫‬

‫ﺃﻟﻴﺲ ﻓﻴﻪ ﻧﻔﻲ ﺍﻟﻈﻠﻢ ﻋﻦ ﺃﺻﺤﺎﺏ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؟‬

‫ﰒ ﻗﺎﺭﻧﺖ ﻫﺬﺍ ﺑﺎﻟﻘﻮﻝ ﺑﺘﺤﻄﻴﻢ ﻋﻤﺮ ﻟﺒﺎﺏ ﺑﻴﺖ ﺍﻟﺰﻫﺮﺍﺀ ﻭﺣﺮﻗﻪ ﻛﻤﺎ ﺗﺰﻋﻢ ﺍﻟﻘﺼﺔ!‬
‫ﺖ ﺍﻟﻈ ‪‬ﻦ ﺑﺄﺻﺤﺎﺏ ﺳﻠﻴﻤﺎﻥ‬
‫ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ ﻟﻌﻞ ﺍﻟﻨﻤﻞ ﻛﺎﻧﺖ ﺧﲑﹰﺍ ﻣﻦ ﻫﺆﻻﺀ ﺣﻴﺚ ﺃﺣﺴﻨ ‪‬‬
‫ﻭﺃﺳﺎﺀ ﻫﺆﻻﺀ ﺍﻟﻈﻦ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ ،‬ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ‬

‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬

‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬